2. Sāmaññaphalasuttaṃ · 2. 沙门果经复注
1. Brahmajālasuttavaṇṇanā一、《梵网经》注释
Paribbājakakathāvaṇṇanā游方者谈论注释
Evaṃ paṭhamamahāsaṅgītiṃ dassetvā yadatthaṃ sā idha dassitā, idāni taṃ nigamanavasena dassetuṃ ‘‘imissā’’tiādimāha.
如是说，已示现了第一大结集的意义所在，此处所显示的内容，现在以结论的形式显现，故称为“在此教法中”，如是等语。
§1
1. Ettāvatā ca brahmajālassa sādhāraṇato bāhiranidānaṃ dassetvā idāni abbhantaranidānaṃ saṃvaṇṇetuṃ ‘‘tattha eva’’ntiādi vuttaṃ. Atha vā chahi ākārehi saṃvaṇṇanā kātabbā sambandhato padato padavibhāgato padatthato anuyogato parihārato cāti. Tattha sambandho nāma desanāsambandho. Yaṃ lokiyā ‘‘ummugghāto’’ti vadanti. So pana pāḷiyā nidānapāḷivasena, nidānapāḷiyā pana saṅgītivasena veditabboti paṭhamamahāsaṅgītiṃ dassentena nidānapāḷiyā sambandhassa dassitattā padādivasena saṃvaṇṇanaṃ karonto ‘‘evanti nipātapada’’ntiādimāha. ‘‘Metiādīnī’’ti ettha antarā-sadda-ca-saddānaṃ nipātapadabhāvo, vattabbo, na vā vattabbo tesaṃ nayaggahaṇena gahitattā, tadavasiṭṭhānaṃ āpaṭi-saddānaṃ ādi-saddena saṅgaṇhanato. ‘‘Padavibhāgo’’ti padānaṃ viseso, na pana padaviggaho. Atha vā padāni ca padavibhāgo ca padavibhāgo, padaviggaho ca padavibhāgo ca padavibhāgoti vā ekasesavasena padapadaviggahāpi padavibhāga saddena vuttāti veditabbaṃ. Tattha padaviggaho ‘‘bhikkhūnaṃ saṅgho’’tiādibhedesu padesu daṭṭhabbo.
第一，关于佛网经常见的外缘缘起已经说明，现在应当叙述内缘缘起，故有“正是在此”之类语而说。又要用六种方式来叙述，即依连结、词语、词义、语句、顺序、删略来说明。此中“连结”者，是指说法的连结，是世俗所谓的“起因缘”，在巴利语境中，应依据缘起之语词为连结。由第一大结集所示缘起之语及连结词等作说明时，称为“如是等助词”，即表明成分间连结关系的助词。“以助词始末”这里谓由中间词汇以至开头结尾语聚合为整体。“词义划分”是词的种类，不是语法的“词法”，或者也说词及其类的划分；不过以单独用语、词法、词义合说也可通解。在此“语法”是指诸如“比库僧团”等不同名称之处。
Atthatoti padatthato. Taṃ pana padatthaṃ atthuddhārakkamena paṭhamaṃ evaṃ-saddassa dassento ‘‘evaṃsaddo tāvā’’tiādimāha. Avadhāraṇādīti ettha ādi-saddena idamatthapucchāparimāṇādiatthānaṃ saṅgaho daṭṭhabbo. Tathā hi ‘‘evaṃgatāni, evaṃvidho, evamākāro’’tiādīsu idaṃ-saddassa atthe evaṃ-saddo. Gata-saddo hi pakārapariyāyo, tathā vidhākāra-saddā ca. Tathā hi vidhayuttagata-sadde lokiyā pakāratthe vadanti. ‘‘Evaṃ nu kho, na nu kho, kiṃ nu kho, kathaṃ nu kho’’ti, ‘‘evaṃ su te sunhātā suvilittā kappitakesamassu, āmuttamālābharaṇā odātavatthavasanā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti, seyyathāpi tvaṃ etarahi sācariyakoti? No hidaṃ bho gotamā’’ti ca ādīsu pucchāyaṃ. ‘‘Evaṃ lahuparivattaṃ, evaṃ āyupariyanto’’ti ca ādīsu parimāṇe. Nanu ca ‘‘evaṃ nu kho, evaṃ su te, evaṃ āyupariyanto’’ti ettha evaṃ-saddena pucchanākāraparimāṇākārānaṃ vuttattā ākārattho eva evaṃ-saddo ti? Na, visesasabbhāvato. Ākāramattavācako hettha ākāratthoti adhippeto, yathā ‘‘evaṃ byākhotiādīsu pana na ākāravisesavācako evañca katvā ‘‘evaṃ jātena maccenā’’tiādīni upamādīsu udāharaṇāni upapannāni honti. Tathā hi ‘‘yathāpi…pe… bahu’’nti? Ettha puppharāsiṭṭhāniyato manussupapattisappurisūpanissayasaddhammasavanayonisomanasikārabhogasampattiādidānādipuññakiriyāhetusamudāyato sobhāsugandhatādiguṇayogato mālāguṇasadisiyo pahūtā puññakiriyā maritabbasabhāvatāya maccena sattena kattabbāti joditattā puppharāsimālāguṇāva upamā, tesaṃ upamākāro yathā-saddena aniyamato vuttoti evaṃ-saddo upamākāranigamanatthoti vattuṃ yuttaṃ. So pana upamākāro niyamiyamāno atthato upamāva hotīti āha ‘‘upamāyaṃ āgato’’ti.
“意义”者，是指词义。对此词义之提取，依第一“如是语”等之词所示境界，谓之“如是语”，说此称呼。所谓“依持”者，此处以开头词来提问、限定意义范围之聚合。由“如是行、如是类、如是形式”等语，显示其指向的整体涵义。诸如“如此否定、如此肯定”等，都是世间说话的形式。问“如此啊，究竟如何”等句，依此形式即是“如此语”。然而，“如此”一词也非指形式的全部，须区别开头词所涵盖之义。这里“形态”指形式内容，如“如此解释”等，不能说为仅指形式；而“如此生”“如此死”等譬喻式用语，属于“譬喻形式”，不能无度扩展。此譬喻形式又谓“譬喻结论”或称“归结意涵”。这种譬喻形式受规范限制，若安置得当，则称作“譬喻来临”。
Tathā evaṃ iminā ākārena ‘‘abhikkamitabba’’ntiādinā upadisiyamānāya samaṇasāruppāya ākappasampattiyā yo tattha upadisanākāro, so atthato upadesoyevāti vuttaṃ ‘‘evaṃ te…pe… upadese’’ti. Tathā evametaṃ bhagavā, evametaṃ sugatāti ettha ca bhagavatā yathāvuttamatthaṃ aviparītato jānantehi kataṃ tattha saṃvijjamānaguṇānaṃ pakārehi haṃsanaṃ udaggatākaraṇaṃ sampahaṃsanaṃ, yo tattha sampahaṃsanākāroti yojetabbaṃ. Evamevaṃ panāyanti ettha garahaṇākāroti yojetabbaṃ. So ca garahaṇākāro ‘‘vasalī’’tiādi khuṃsanasaddasannidhānato idha evaṃ-saddena pakāsitoti viññāyati. Yathā cettha, evaṃ upamākārādayopi upamādivasena vuttānaṃ puppharāsiādisaddānaṃ sannidhānatoti daṭṭhabbaṃ. Evañca vadehīti ‘‘yathāhaṃ vadāmi, evaṃ samaṇaṃ ānandaṃ vadehī’’ti vadanākāro idāni vattabbo evaṃ-saddena nidassīyatīti nidassanattho vutto. Evaṃ noti etthāpi tesaṃ yathāvuttadhammānaṃ ahitadukkhāvahabhāve sanniṭṭhānajananatthaṃ anumatiggahaṇavasena ‘‘saṃvattanti, no vā, kathaṃ vā ettha hotī’’ti pucchāya katāya ‘‘evaṃ no ettha hotī’’ti vuttattā tadākārasanniṭṭhānaṃ evaṃ-saddena vibhāvitanti viññāyati, so pana tesaṃ dhammānaṃ ahitāya dukkhāya saṃvattanākāro niyamiyamāno avadhāraṇattho hotīti āha ‘‘evaṃ no ettha hotīti ādīsu avadhāraṇe’’ti. Evaṃ bhanteti pana dhammassa sādhukaṃ savanamanasikāre sanniyojitehi bhikkhūhi attano tattha ṭhitabhāvassa paṭijānanavasena vuttattā ettha evaṃ-saddo vacanasampaṭicchanattho vutto, tena evaṃ bhante, sādhu bhante, suṭṭhu bhanteti vuttaṃ hoti.
依此义，随同“不可超越”等规则用语，以教示入道类似者，此即为对义理的正理指示，称为“如此你当……之指示”。佛陀亦以此理如此成说，故称为“诸佛如是、圣者如是”等。以如是熟知而未反转者之观看，如蓄着由诞生到现法之种种功德、善业而有高升之情况即是善趣庄严。以此为基由，可生起啐啄合作，如鸟有鸣叫附和之势，这种附和呼应之用即作“附和”。进一步有拘束用法，如字句间相觑的接续，就称为“拘束”。且此拘束因“尘堆衣”等密集音响显现而呈现甚清楚。如是，连同譬喻到音声显现，从而明白“如我言，阿难法人如是而说”等发言用法，谓此即发言之“示现”。如是者表明于不利苦害法真实境界之显现，由此而问“是或非、如何为是”等，回答“此不成立”之时，此种显现方式即为“显现之用”。此对诸法之害分别明了，识此规律，则知应舍恶行法，故述说“此不为”，以示约束。由此，善行受持菩萨或比库，亦以此“如此语”明了诸法永立之意义，乃至发出赞叹“善哉、善哉”，皆因如此。
Nānānayanipuṇanti ekattanānattaabyāpāraevaṃdhammatāsaṅkhātā, nandiyāvaṭṭa tipukkhalasīhavikkīḷitaaṅkusadisālocanasaṅkhātā vā ādhārādibhedavasena nānāvidhā nayā nānānayā, nayā vā pāḷigatiyo, tā ca paññattianupaññattiādivasena saṃkilebhāgiyādilokiyāditadubhayavomissatādivasena kusalādivasena khandhādivasena saṅgahādivasena samayavimuttādivasena ṭhapanādivasena kusalamūlādivasena tikapaṭṭhānādivasena ca nānappakārāti nānānayā, tehi nipuṇaṃ saṇhasukhumanti nānānayanipuṇaṃ. Āsayova ajjhāsayo, te ca sassatādibhedena, tattha ca apparajakkhatādivasena anekā, attajjhāsayādayo eva vā samuṭṭhānaṃ uppattihetu etassāti anekajjhāsayasamuṭṭhānaṃ. Atthabyañjanasampannanti atthabyañjanaparipuṇṇaṃ upanetabbābhāvato, saṅkāsanapakāsanavivaraṇavibhajanauttānīkaraṇapaññattivasena chahi atthapadehi, akkharapadabyañjanākāraniruttiniddesavasena chahi byañjanapadehi ca samannāgatanti vā attho daṭṭhabbo.
众多教派之精妙权巧，皆属一心不同而多样化的表现。犹如佛陀教法中众多教义与解说对外，形成多种教派。依此外基，缘起、苦乐、生死等教理辩别，由善与恶、由蕴法等别出附属建立，界定时令区别，此体直指善根，其中以三法门善本、三支觉支为基础。此多样性特征体现于六种意涵之分断与详明，乃至文字、字根音声的析义讲解等，尽皆具足。
Vividhapāṭihāriyanti ettha pāṭihāriyapadassa vacanatthaṃ ‘‘paṭipakkhaharaṇato rāgādikilesāpanayanato pāṭihāriya’’nti vadanti. Bhagavato pana paṭipakkhā rāgādayo na santi, ye haritabbā. Puthujjanānampi vigatūpakkilese aṭṭhaguṇasamannāgate citte hatapaṭipakkhe iddhividhaṃ pavattati, tasmā tattha pavattavohārena ca na sakkā idha ‘‘pāṭihāriya’’nti vattuṃ. Sace pana mahākāruṇikassa bhagavato veneyyagatā ca kilesā paṭipakkhā, tesaṃ haraṇato ‘‘pāṭihāriya’’nti vuttaṃ, evaṃ sati yuttametaṃ. Atha vā bhagavato ca sāsanassa ca paṭipakkhā titthiyā, tesaṃ haraṇato pāṭihāriyaṃ. Te hi diṭṭhiharaṇavasena, diṭṭhippakāsane asamatthabhāvena ca iddhiādesanānusāsanīhi haritā apanītā hontīti. ‘‘Paṭī’’ti vā ayaṃ saddo ‘‘pacchā’’ti etassa atthaṃ bodheti ‘‘tasmiṃ paṭipaviṭṭhamhi, añño āgañchi brāhmaṇo’’tiādīsu viya, tasmā samāhite citte, vigatūpakkilese ca katakiccena pacchā haritabbaṃ pavattetabbanti paṭihāriyaṃ, attano vā upakkilesesu catutthajjhānamaggehi haritesu pacchā haraṇaṃ paṭihāriyaṃ. Iddhiādesanānusāsaniyo ca vigatūpakkilesena, katakiccena ca sattahitatthaṃ puna pavattetabbā, haritesu ca attano upakkilesesu parasattānaṃ upakkilesaharaṇāni hontīti paṭihāriyāni bhavanti. Paṭihāriyameva pāṭihāriyaṃ. Paṭihāriye vā iddhiādesanānusāsanīsamudāye bhavaṃ ekekaṃ ‘‘pāṭihāriya’’nti vuccati. Paṭihāriyaṃ vā catutthajjhānaṃ maggo ca paṭipakkhaharaṇato, tattha jātaṃ, tasmiṃ vā nimittabhūte, tato vā āgatanti pāṭihāriyaṃ. Tassa pana iddhiādibhedena visayabhedena ca bahuvidhassa bhagavato desanāya labbhamānattā āha ‘‘vividhapāṭihāriya’’nti.
所谓“种种神通”，是指借由除贪欲等烦恼而起的神通之现象。世尊本身并无贪欲等烦恼，所以不生此神通。外道等无漏根本却有八种神通，因此依此发生神通现象，故此不宜称之“神通”。若佛陀或圣者断除烦恼，借赴天界等获得神通，所谓祛除烦恼之称谓即是“神通”，若明此理则合宜。或称众生所断烦恼为断见、断思，故称为“神通”。或者世尊所出教法中因外道所断烦恼故行诡计，故佛法对彼有所防范称为神通。此“反对”“掉转”之意，即谓有所捉住于后，在这里意指有人来反对佛教所断烦恼的立场。彼等修行不足以破见见思故引导异端倒行。语“反对”即“在后”，如行者已得定力，觉照清净，则不可被后续反对扰乱。神通即是此后反对、引导、拔除烦恼之法。又因种类繁多，依彼异相，故称为“种种神通”者也。
Na aññathāti bhagavato sammukhā sutākārato na aññathāti attho, na pana bhagavato desitākārato. Acinteyyānubhāvā hi bhagavato desanā. Evañca katvā ‘‘sabbappakārena ko samattho viññātu’’nti idaṃ vacanaṃ samatthitaṃ hoti. Dhāraṇabaladassanañca na virujjhati sutākārāvirajjhanassa adhippetattā. Na hettha atthantaratāparihāro dvinnampi atthānaṃ ekavisayattā, itarathā thero bhagavato desanāya sabbathā paṭiggahaṇe samattho asamattho cāti āpajjeyyāti.
世尊亲自听闻的言辞，意思并非他义，亦非世尊所说的言辞有所不同。所谓不可思议的境界实为世尊教法的真实体现。基于此，作如是说：「谁能尽诸方便悉知此义？」此语被妥为成立。持守与观察的力量不会因离开听闻的言辞而减弱。此处并非论词义能够相互调换，或因词义不同而相互废止，而是指出长老们常于世尊说法中，在整体接受上，有能理解者亦有不能理解者，这不可否认。
‘‘Yo paro na hoti, so attā’’ti evaṃ vuttāya niyakajjhattasaṅkhātāya sasantatiyaṃ vattanato tividhopi me-saddo kiñcāpi ekasmiṃyeva atthe dissati, karaṇasampadānasāminiddesavasena pana vijjamānabhedaṃ sandhāyāha ‘‘me-saddo tīsu atthesu dissatī’’ti.
谓「不他者即自身」，如此所说，针对自我中心概念的消解，在三种语义上表现出一义，或依照因缘果报的关系。对此异义，解释指出「我字」在三种意义上均有所表达。
Kiñcāpi upasaggo kiriyaṃ viseseti, jotakabhāvato pana satipi tasmiṃ suta-saddo eva taṃ tamatthaṃ anuvadatīti anupasaggassa suta-saddassa atthuddhāre saupasaggassa gahaṇaṃ na virujjhatīti dassento ‘‘saupasaggo ca anupasaggo cā’’ti āha. Assāti suta-saddassa. Kammabhāvasādhanāni idha suta-sadde sambhavantīti vuttaṃ ‘‘upadhāritanti vā upadhāraṇanti vā attho’’ti. Mayāti atthe satīti yadā mesaddassa kattuvasena karaṇaniddeso, tadāti attho. Mamāti atthe satīti yadā sambandhavasena sāminiddeso, tadā.
任何前缀都特别修饰词义，且依其本质，只有在「听闻的语声」中，对应的本义方得以传达。其中无前缀的词义保持完整不失，故示意「有前缀与无前缀」。『阿萨』指听闻的语声。因行为性质产生的本质，在此听声中生起，谓「或谓带标志，或谓标志本义」。以『我』谓本义时，指言辞可成为作用或工具，名为『刹那之我』；以『我』谓缘起时，说明其存在关联，名为『连结之我』。
Sutasaddasannidhāne payuttena evaṃsaddena savanakiriyājotakena bhavitabbanti vuttaṃ ‘‘evanti sotaviññāṇādiviññāṇakiccanidassana’’nti. Ādi-saddena sampaṭicchanādīnaṃ pañcadvārikaviññāṇānaṃ tadabhinihaṭānañca manodvārikaviññāṇānaṃ gahaṇaṃ veditabbaṃ. Sabbesampi vākyānaṃ evakāratthasahitattā ‘‘suta’’nti etassa sutaṃ evāti ayamattho labbhatīti āha ‘‘assavanabhāvapaṭikkhepato’’ti, etena avadhāraṇena nirākataṃ dasseti. Yathā ca sutaṃ sutaṃ evāti niyametabbaṃ, taṃ sammā sutaṃ hotīti āha ‘‘anūnādhikāviparītaggahaṇanidassana’’nti. Atha vā ‘‘saddantaratthāpohanavasena saddo atthaṃ vadatī’’ti sutanti asutaṃ na hotīti ayametassa atthoti vuttaṃ ‘‘assavanabhāvapaṭikkhepato’’ti, iminā diṭṭhādivinivattanaṃ karoti. Idaṃ vuttaṃ hoti. Na idaṃ mayā diṭṭhaṃ, na sayambhuñāṇena sacchikataṃ, atha kho sutaṃ, tañca kho sammadevāti. Tenevāha ‘‘anūnādhikāviparītaggahaṇanidassana’’nti. Avadhāraṇatthe vā evaṃ-sadde ayaṃ atthayojanā karīyatīti tadapekkhassa suta-saddassa ayamattho vutto ‘‘assavanabhāvapaṭikkhepato’’ti. Teneva āha ‘‘anūnādhikāviparītaggahaṇanidassana’’nti. Savanasaddo cettha kammattho veditabbo suyyatīti.
在听闻语声出现时，连结活跃的听觉行为得以产生，这谓之「如是示现听觉及其他识的作用」。当启始声如第五个入口门识产生时，一切句义皆应理解为统一意义，名为「听闻」，其本义为止除内在非真实的声念，由此辨明。正因应将听闻限定为听闻本身，所以正确的理解称其为「带有少量变异，但明显连贯的接纳」状态。或者说「词汇间义理的转变伴随语声说义」是听闻，非非听闻，这意谓「止除不真实的声念」。由此示现此理。此理解非由我亲眼见，非自证实乃由正理推断，故称正听闻。以此理故，谓「带有少量變异但连贯接纳状态」。此乃说明听觉的行为活跃适当。
Evaṃ savanahetusuṇantapuggalasavanavisesavasena padattayassa ekena pakārena atthayojanaṃ dassetvā idāni pakārantarehipi taṃ dassetuṃ ‘‘tathā eva’’ntiādi vuttaṃ. Tattha tassāti yā sā bhagavato sammukhā dhammassavanākārena pavattā manodvāraviññāṇavīthi, tassā. Sā hi nānappakārena ārammaṇe pavattituṃ samatthā. Tathā ca vuttaṃ ‘‘sotadvārānusārenā’’ti. Nānappakārenāti vakkhamānānaṃ anekavihitānaṃ byañjanatthaggahaṇānānākārena, etena imissā yojanāya ākārattho evaṃ-saddo gahitoti dīpeti. Pavattibhāvappakāsananti pavattiyā atthibhāvappakāsanaṃ. ‘‘Sutanti dhammappakāsana’’nti yasmiṃ ārammaṇe vuttappakārā viññāṇavīthi nānappakārena pavattā, tassa dhammattā vuttaṃ, na sutasaddassa dhammatthattā. Vuttassevatthassa pākaṭīkaraṇaṃ ‘‘ayañhetthā’’tiādi. Tattha viññāṇavīthiyāti karaṇatthe karaṇavacanaṃ. Mayāti katthuatthe.
如此，能闻因缘极为细微的人，以一种方式说明此种语言义理的连结，当下亦说明「正如是」等语。其「连结」者，即世尊亲证法时所启示的心识之行所起流程也。因具多重方式，能以多种不同义理符号表达，故此语「如是语」所示示义。所谓示现义理，谓语音发起之时相及五门入口的认知相关门识被包容。所有句子皆归一覆以义理通达称为「听闻」，此义乃该听见之法的本质而言。所谓「启示法」，指依据已说义理。对此义字句有明确说明曰「此处止除内在声念」，以此区分。正当规定听闻即为听闻，如实是正听闻。又说「听闻内含词义转化为义理之误导者，则非听闻」，为说明去除内在虚伪声念。以此标示其理。此语既为正确，非我亲眼见，亦非自行证悟，仅依合理推断，其称正听闻。正因如此，又称「带变异的连贯接纳」，作为限定其适义的依据。听觉语声的作用应当如是理解，且极为适用。
‘‘Evanti niddisitabbappakāsana’’nti nidassanatthaṃ evaṃ-saddaṃ gahetvā vuttaṃ nidassetabbassa niddisitabbattābhāvābhāvato, tena evaṃ-saddena sakalampi suttaṃ paccāmaṭṭhanti dasseti. Suta-saddassa kiriyāsaddattā, savanakiriyāya ca sādhāraṇaviññāṇappabandhapaṭibaddhattā tattha ca puggalavohāroti vuttaṃ ‘‘sutanti puggalakiccappakāsana’’nti. Na hi puggalavohārarahite dhammappabandhe savanakiriyā labbhatīti.
「如是应规定的启示」者，意指依据所受语声，因应规定法的有无，将整体经文前后照应地展现出来。听闻之词本具造作语声，亦与听觉行为相应共同出现。此处又说「听闻语为显现个体作用」，无个体显现则无以系法，与此相关联。
‘‘Yassa cittasantānassā’’tiādipi ākāratthameva evaṃ-saddaṃ gahetvā purimayojanāya aññathā atthayojanaṃ dassetuṃ vuttaṃ. Tattha ākārapaññattīti upādāpaññatti eva, dhammānaṃ pavattiākārupādānavasena tathā vuttā. ‘‘Sutanti visayaniddeso’’ti sotabbabhūto dhammo savanakiriyākattupuggalassa savanakiriyāvasena pavattiṭṭhānanti katvā vuttaṃ. Cittasantānavinimuttassa paramatthato kassaci kattu abhāvepi saddavohārena buddhiparikappitabhedavacanicchāya cittasantānato aññaṃ viya taṃsamaṅgiṃ katvā vuttaṃ ‘‘cittasantānena taṃsamaṅgino’’ti. Savanakiriyāvisayopi sotabbadhammo savanakiriyāvasena pavattacittasantānassa idha paramatthato kattubhāvato, savanavasena cittappavattiyā eva vā savanakiriyābhāvato taṃkiriyākattu ca visayo hotīti katvā vuttaṃ ‘‘taṃsamaṅgino kattu visaye’’ti. Sutākārassa ca therassa sammānicchitabhāvato āha ‘‘gahaṇasanniṭṭhāna’’nti, etena vā avadhāraṇatthaṃ evaṃ-saddaṃ gahetvā ayaṃ atthayojanā katāti daṭṭhabbaṃ.
关于“出来于心流”的说法，以上所述此等说话，乃是取其文字意义，以表现前后相应之义而说明。此处所说的文字形式，实指名相之规定，因其是对诸法流转形态作为依凭而言。所谓“听闻者为该义之指示”，是指被听闻者，乃是以听闻行为作为其行为的基础者，故谓之听闻行为支撑的呈现。因脱离心流的究竟实相，无论谁作，言辞皆属意念差别而起的表述，乃依于心流而假立他义，故而说“于心流而假立他义者”。听闻行为的对象，作为应听之法，也是依于听闻行为流转的心流或因听闻行为之无，则该种行为与对象共同成立，故而说“于其所在行为之对象者”。“听闻之状”的长老，出于正确的断意，称为“业已成就的存在”，此即所谓“成就根本的所在”，是以此文字为凭据所造的义联结，实当如此理解。
Pubbe sutānaṃ nānāvihitānaṃ suttasaṅkhātānaṃ atthabyañjanānaṃ upadhāritarūpassa ākārassa nidassanassa avadhāraṇassa vā pakāsanasabhāvo evaṃ-saddoti tadākārādiupadhāraṇassa puggalapaññattiyā upādānabhūtadhammappabandhabyāpāratāya vuttaṃ ‘‘evanti puggalakiccaniddeso’’ti. Savanakiriyā pana puggalavādinopi viññāṇanirapekkhā natthīti visesato viññāṇabyāpāroti āha ‘‘sutanti viññāṇakiccaniddeso’’ti. Meti saddappavattiyā ekanteneva sattavisayattā, viññāṇakiccassa ca tattheva samodahitabbato ‘‘meti ubhayakiccayuttapuggalaniddeso’’ti vuttaṃ. Avijjamānapaññattivijjamānapaññattisabhāvā yathākkamaṃ evaṃ-sadda suta-saddānaṃ atthāti te tathārūpapaññattiupādānabyāpārabhāvena dassento āha ‘‘evanti puggalakiccaniddeso. Sutanti viññāṇakiccaniddeso’’ti. Ettha ca karaṇakiriyākattukammavisesappakāsanavasena puggalabyāpāvisayapuggalabyāpāranidassanavasena gahaṇākāragāhakatabbisayavisesaniddesavasena kattukaraṇa byāpārakattuniddesavasena ca dutiyādayo catasso atthayojanā dassitāti daṭṭhabbaṃ.
以前所闻诸多不同编纂的经籍中，所有依文字形态载示义理，及对该形态有所寄托或表明其性质，皆以此形文字谓之“个人之名相”，乃基于依名相而生的法则缔结之广泛涵盖而言，即称为“如此个人之事理说明”。听闻行为的主体—个人见解者，尽管不依赖识识流，然而特别标识此认识活动作为识的活动，故称“听闻是识之事理说明”。此语是指文字流转仅针对存在自身且仅依事理单一所及，识的活动也是于此场所悉数同调，因此称为“此为二法俱行之个人说明”。现时无明与智慧名相的存在性质，乃依当下如是之文字及其义理本性，将之说明为“如此个人事理说明，听闻即识的事理说明”。此间说明中涉及行动者业行为、所作义理、法所摄持等四个层面，足见其蕴含的深厚义理层次。
Sabbassāpi saddādhigamanīyassa atthassa paññattimukheneva paṭipajjitabbattā, sabbapaññattīnañca vijjamānādivasena chasu paññattibhedesu antogadhattā tesu ‘‘eva’’ntiādīnaṃ paññattīnaṃ sarūpaṃ niddhārento āha ‘‘evanti ca meti cā’’tiādi. Tattha evanti ca meti ca vuccamānassa atthassa ākārādino, dhammānañca asallakkhaṇabhāvato avijjamānapaññattibhāvoti āha ‘‘saccikaṭṭhaparamatthavasena avijjamānapaññattī’’ti. Tattha saccikaṭṭhaparamatthavasenāti bhūtatthauttamatthavasena. Idaṃ vuttaṃ hotiyo māyāmarīciādayo viya abhūtattho, anussavādīhi gahetabbo viya anuttamattho ca na hoti, so rūpasaddādisabhāvo ruppanānubhavanādisabhāvo vā attho ‘‘saccikaṭṭho, paramattha cā’’ti vuccati, na tathā evaṃ meti padānamatthoti, etamevatthaṃ pākaṭataraṃ kātuṃ ‘‘kiñhettha ta’’ntiādi vuttaṃ. Sutanti pana saddāyatanaṃ sandhāyāha ‘‘vijjamānapaññattī’’ti. Teneva hi ‘‘yañhi tamettha sotena upaladdha’’nti vuttaṃ , ‘‘sotadvārānusārena upaladdha’’nti pana vutte atthabyañjanādisabbaṃ labbhati. Taṃ taṃ upādāya vattabbatoti sotapathaṃ āgate dhamme upādāya tesaṃ upadhāritākārādino paccāmasanavasena ‘‘eva’’nti, sasantatipariyāpanne khandhe upādāya ‘‘me’’ti vattabbattāti attho. Diṭṭhādisabhāvarahite saddāyatane pavattamānopi sutavohāro ‘‘dutiyaṃ tatiya’’ntiādiko viya paṭhamādīni diṭṭhamutaviññāte apekkhitvā pavattoti āha ‘‘diṭṭhādīni upanidhāya vattabbato’’ti. Asutaṃ na hotīti hi ‘‘suta’’nti pakāsito yamatthoti.
关于所有文字均应本于其义涵设定而加以运用，且考虑现存各类文字别、定义及各自相对差异，下述论及“如此”、“此”等词组的含义。其所属义理，即依所指之形式等特征，及法之非特异性质，称为“真实设定义理”。所谓真实设定，即依实相、究竟实相，此乃最高真实之意。此义讲话犹如梦幻、幻影、火光等相非真实，故须据传说及教诲审之，则无遗漏方为最高真实，故所谓“真实且最高”。不应仅以字面意辞论断其义，故须更明其具足之意。又说“听闻是具体作用场所”，所以称其为“设定之存在”。如教中所云“只要由此耳根获得”，则获得一切义理表征。针对其所依附的设定、形态等，均应以“如此”呼之。在听闻路径入里对法之依赖，依据其规定应说“我说”。言语性质之所依止，仍立且重申“从见等六处入手依止形成”，故称“据见诸处为依”。未被见取等性质之所依，若现行听闻流则称“第二第三”等，此乃区别旧说说明。未闻即为非“已闻”者，解释“已闻”时特别加以明确。
Attanā paṭividdhā suttassa pakāravisesā ‘‘eva’’nti therena paccāmaṭṭhāti āha ‘‘asammohaṃ dīpetī’’ti. ‘‘Nānappakārapaṭivedhasamattho hotī’’ti etena vakkhamānassa suttassa nānappakārataṃ duppaṭivijjhatañca dasseti. ‘‘Sutassa asammosaṃ dīpetī’’ti sutākārassa yāthāvato dassiyamānattā vuttaṃ. Asammohenāti sammohābhāvena, paññāya eva vā savanakālasambhūtāya taduttarakālapaññāsiddhi, evaṃ asammosenāti etthāpi vattabbaṃ. Byañjanānaṃ paṭivijjhitabbo ākāro nātigambhīro, yathāsutadhāraṇameva tattha karaṇīyanti satiyā byāpāro adhiko, paññā tattha guṇībhūtāti vuttaṃ ‘‘paññāpubbaṅgamāyā’’tiādi paññāya pubbaṅgamāti katvā. Pubbaṅgamatā cettha padhānabhāvo ‘‘manopubbaṅgamā’’tiādīsu viya, pubbaṅgamatāya vā cakkhuviññāṇādīsu āvajjanādīnaṃ viya appadhānatte paññā pubbaṅgamā etissāti ayampi attho yujjati, evaṃ ‘‘satipubbaṅgamāyā’’ti etthāpi vuttanayānusārena yathāsambhavamattho veditabbo. Atthabyañjanasampannassāti atthabyañjanaparipuṇṇassa, saṅkāsanapakāsanavivaraṇavibhajanauttānīkaraṇapaññattivasena chahi atthapadehi, akkharapadabyañjanākāraniruttiniddesavasena chahi byañjanapadehi ca samannāgatassāti vā attho daṭṭhabbo.
亲自反诵经文具有特别功用的“如此”说法，长老对此反复诵持称之“无误分明”。此则说明经文具有多样表达之巧妙，且难被轻易破破。称“所闻经文显现正确清净”，是出于闻者的真实体现。所谓“无误”，即指由于智慧生起于听闻时，及随之而复显的智慧修行，称为“无误”，此亦应如是说。注重辨析文字意理之义的深奥程度，乃重视听闻时的慧力是为先行，“慧为先导”。正因其如先导，见解尤盛，因此以“念为先导”的表达亦应兼顾。谓有明义理具足及其表征及其分别、解析、扩展等共六种义理，并配以字音、语词构成的特定表述和说明，应视为有涵盖多义理的存在。
Yonisomanasikāraṃ dīpetīti evaṃ-saddena vuccamānānaṃ ākāranidassanāvadhāraṇatthānaṃ aviparītasaddhammavisayattāti adhippāyo. ‘‘Avikkhepaṃ dīpetī’’ti ‘‘brahmajālaṃ kattha bhāsita’’ntiādi pucchāvasena pakaraṇappattassa vakkhamānassa suttassa savanaṃ samādhānamantarena na sambhavatīti katvā vuttaṃ. ‘‘Vikkhittacittassā’’tiādi tassevatthassa samatthanavasena vuttaṃ. Sabbasampattiyāti atthabyañjanadesakapayojanādisampattiyā. Aviparītasaddhammavisayehi viya ākāranidassanāvadhāraṇatthehi yonisomanasikārassa, saddhammassavanena viya ca avikkhepassa yathā yonisomanasikārena phalabhūtena attasammāpaṇidhipubbekatapuññatānaṃ siddhi vuttā tadavinābhāvato, evaṃ avikkhepena phalabhūtena kāraṇabhūtānaṃ saddhammassavanasappurisūpanissayānaṃ siddhi dassetabbā siyā assutavato, sappurisūpanissayarahitassa ca tadabhāvato.
所谓“发起正思维”，即此类文字对形态表征及意义解释等二者的相依不违，道理。因问及“为何如此断言”、“何处论说如梵网戒律”，反驳说不可于经文中轻易达成定论或共识，遂说明不成定论的事实。论“心念起伏不定”等说法，与此义理相符。涵盖全面且具备解释口意及表现差别等功能的文字形态，因不违背义理所系，故此正思维之义尤显。正思维于法的听闻依赖如实展现，表明正思维之成熟是由信仰的听闻及未受扰乱所成就的功德前因，此乃不破坏因缘，亦非幻妄，如此方展现该词义之正义。故唯此依赖正思维，且不为非凡人所破坏的法门，否则果报终归无实。
‘‘Nahi vikkhittacitto’’tiādinā samatthanavacanena pana avikkhepena kāraṇabhūtena sappurisūpanissayena ca phalabhūtassa saddhammassavanassa siddhi dassitā. Ayaṃ panettha adhippāyo yutto siyāsaddhammassavanasappurisūpanissayā na ekantena avikkhepassa kāraṇaṃ bāhiraṅgattā, avikkhepo pana sappurisūpanissayo viya saddhammassavanassa ekantakāraṇanti. Evampi avikkhepena sappurisūpanissayasiddhijotanā na samatthitāva, no na samatthitā vikkhittacittānaṃ sappurisapayirupāsanābhāvassa atthasiddhattā. Ettha ca purimaṃ phalena kāraṇassa siddhidassanaṃ nadīpūrena viya upari vuṭṭhisabbhāvassa, dutiyaṃ kāraṇena phalassa siddhidassanaṃ daṭṭhabbaṃ ekantena vassinā viya meghavuṭṭhānena vuṭṭhippavattiyā.
又以“不动心”“无烦恼”等平和表达，还强调因缘具足和善法依存之功用。此处所言的信仰听闻功德的成熟，不单纯由单一原因构成，故正思维虽为必要因，而信仰依赖亦为主因，是法缘不二。如此非颠倒表达且经由正思维的照明作用，无法有效显现信仰与内圣之功用，表现心意散乱、离善人追随等状况之成立皆不可取。此处如同河流满溢之状，展现第一原因成就所带的功德增长，及第二原因果报成熟之显示，仿佛连绵不断的雨季云层带来丰沛涨溢般。
Bhagavato vacanassa atthabyañjanapabhedaparicchedavasena sakalasāsanasampattiogāhanākāro niravasesaparahitapāripūrikāraṇanti vuttaṃ ‘‘evaṃ bhaddako ākāro’’ti. Yasmā na hotīti sambandho. Pacchimacakkadvayasampattinti attasammāpaṇidhipubbekatapuññatāsaṅkhātaṃ guṇadvayaṃ. Aparāparaṃ vuttiyā cettha cakkabhāvo, caranti etehi sattā sampattibhavesūti vā. Ye sandhāya vuttaṃ ‘‘cattārimāni bhikkhave cakkāni, yehi samannāgatānaṃ devamanussānaṃ catucakkaṃ vattatī’’tiādi . Purimapacchimabhāvo cettha desanākkamavasena daṭṭhabbo. Pacchimacakkadvayasiddhiyāti pacchimacakkadvayassa atthitāya. Sammāpaṇihitatto pubbe ca katapuñño suddhāsayo hoti tadasuddhihetūnaṃ kilesānaṃ dūrībhāvatoti āha ‘‘āsayasuddhi siddhā hotī’’ti. Tathā hi vuttaṃ ‘‘sammāpaṇihitaṃ cittaṃ, seyyaso naṃ tato kare’’ti, ‘‘katapuññosi tvaṃ ānanda, padhānaṃ anuyuñja khippaṃ hohisi anāsavoti ca. Tenevāha ‘‘āsayasuddhiyā adhigamabyattisiddhī’’ti. Payogasuddhiyāti yonisomanasikārapubbaṅgamassa dhammassavanapayogassa visadabhāvena. Tathā cāha ‘‘āgamabyattisiddhī’’ti. Sabbassa vā kāyavacīpayogassa niddosabhāvena. Parisuddhakāyavacīpayogo hi vippaṭisārābhāvato avikkhittacitto pariyattiyaṃ visārado hotīti.
对于世尊言语的意义、涵义及区分，一般以释义章节的方式，整体说明教法的圆满无缺、不缺漏且完备，以此称为“如是的涵义”。所谓“不是”的关系称为不存在。所谓“后眼双重现起”，是指在正确弃置前世功德基础上的双重功德品性。上下文语义上此处为眼色，诸众生依此二重功德体而生运转。关于“四种眼”的论述：“比库们，诸天人具备的四种眼业，依此四眼业而转”，此乃前后相互状态，于此教理说法场景当中可见。所谓后眼双重缘起，是说明后眼双重之所依。正置心前，曾积福德清净意念，由此清净因缘，烦恼远离，故谓“意念清净得成”。此如语云：“正置心，勿令堕”，又言：“阿难，你由善功要勤修，速得无染”，由此而说“由意念清净得成所获”。所谓行为清净，乃指圣道慧正勤的聆听，彻底清净必然成就“入灭的得成”。又言“得成入灭”。身语行为无染，出离染污无瑕疵，故能通晓经典，无内乱分，故为学道利器。
‘‘Nānappakārapaṭivedhadīpakenā’’tiādinā atthabyañjanesu therassa evaṃ-sadda suta-saddānaṃ asammohāsammosadīpanato catupaṭisambhidāvasena atthayojanaṃ dasseti. Tattha ‘‘sotabbappabhedapaṭivedhadīpakenā’’ti etena ayaṃ suta-saddo evaṃ-saddasannidhānato, vakkhamānāpekkhāya vā sāmaññeneva sotabbadhammavisesaṃ āmasatīti dasseti. Manodiṭṭhikaraṇāpariyattidhammānaṃ anupekkhanasuppaṭivedhā visesato manasikārapaṭibaddhāti te vuttanayena yonisomanasikāradīpakena evaṃ-saddena yojetvā, savanadhāraṇavacīparicayā pariyattidhammānaṃ visesena sotāvadhānapaṭibaddhāti te avikkhepadīpakena suta-saddena yojetvā dassento sāsanasampattiyā dhammassavane ussāhaṃ janeti. Tattha dhammāti pariyattidhammā. Manasānupekkhitāti ‘‘idha sīlaṃ kathitaṃ, idha samādhi, idha paññā, ettakā ettha anusandhiyo’’tiādinā nayena manasā anupekkhitā. Diṭṭhiyā suppaṭividdhāti nijjhānakkhantibhūtāya, ñātapariññāsaṅkhātāya vā diṭṭhiyā tattha tattha vuttarūpārūpadhamme ‘‘iti rūpaṃ, ettakaṃ rūpa’’ntiādinā suṭṭhu vavatthapetvā paṭividdhā.
以“多种辨别明灯”为喻，说明长老教诲中言语的义涵与层次，如实引导破除误解，是四重教理判别的明灯。其中特别指出“听受义的辨析明灯”，言此语音由真实音汇聚而成，依言语环境释义，彰显听闻利益法门之特质。心识所到、所识依法之现象，是心念凝注而辨别，因此言语通过如理观照灯明辅助，听闻、熟记、理解、辨识教理之特质，能够令闻法者清晰知觉，不致错乱。此处所说教法为对教理义理的称谓。所谓“心随思惟”，是指法义通过理解涵摄，用意念置于所说事物层面。所谓“见解明确”，指透彻断除疑惑以及认知的广博丰富，对所说之相应事理能妥善说明，被称为“明确断义”。
‘‘Sakalena vacanenā’’ti pubbe tīhi padehi visuṃ visuṃ yojitattā vuttaṃ. Asappurisabhūminti akataññutaṃ ‘‘idhekacco pāpabhikkhu tathāgatappaveditaṃ dhammavinayaṃ pariyāpuṇitvā attano dahatī’’ti evaṃ vuttaṃ anariyavohārāvatthaṃ. Sā eva anariyavohārāvatthā asaddhammo. Nanu ca ānandattherassa ‘‘mamedaṃ vacana’’nti adhimānassa, mahākassapattherādīnañca tadāsaṅkāya abhāvato asappurisabhūmisamatikkamādivacanaṃ niratthakaṃ ti? Nayidaṃ evaṃ ‘‘evaṃ me suta’’nti vadantena ayampi attho vibhāvitoti dassanato. Keci pana ‘‘devatānaṃ parivitakkāpekkhaṃ tathāvacananti edisī codanā anavakāsā’’ti vadanti. Tasmiṃ kira khaṇe ekaccānaṃ devatānaṃ evaṃ cetaso parivitakko udapādi ‘‘tathāgato ca parinibbuto, ayañca āyasmā desanākusalo, idāni dhammaṃ deseti, sakyakulappasuto tathāgatassa bhātā cūḷapituputto, kiṃ nu kho sayaṃ sacchikata dhammaṃ deseti, udāhu bhagavatoyeva vacanaṃ yathāsuta’’nti. Evaṃ tadāsaṅkitappakārato asappurisabhūmisamokkamādito atikkamādi vibhāvitanti. Attano adahantoti ‘‘mameta’’nti attani aṭṭhapento. Appetīti nidasseti. Diṭṭhadhammikasamparāyikaparamatthesu yathārahaṃ satte netīti netti, dhammoyeva netti dhammanetti.
“整体言语”三词之前已详尽连缀说明。非圣人之地的愚钝言论，无知称“某等恶比库焚毁佛陀宣说的法律”，此乃非圣贤行为，无义言辞。不然，安那达长老所称“吾言”并非自傲之语，亦非当时大咖萨巴长老诸人之质疑，是在表达意义解释、指引正理。有人说：“此为因天神思维而生的类似语句。”当时一时有些天人生起类似心念言辞：“如来已般涅槃，尊者善能说法，现说佛法，他是如来弟弟，是小父子，怎能说是他亲自证得的法？实乃佛之如是所言。”由此观之，愚地非圣地的跳过，彼时的无知即由此了解。惟自诩的“我言”，是指自心如是称。所谓“愚痴”，是能证诸见异解之极坏者。法为法之本质者，目为目之本质者。即愿法去引，道引体。
Daḷhataraniviṭṭhā vicikicchā kaṅkhā. Nātisaṃsappanaṃ matibhedamattaṃ vimati. Assaddhiyaṃ vināseti bhagavato desitattā, sammukhā cassa paṭiggahitattā, khalitaduruttādiggahaṇadosābhāvato ca. Ettha ca paṭhamādayo tisso atthayojanā ākārādiatthesu aggahitavisesameva evaṃ-saddaṃ gahetvā dassitā, tato parā tisso ākāratthameva evaṃ-saddaṃ gahetvā vibhāvitā. Pacchimā pana tisso yathākkamaṃ ākāratthaṃ nidassanatthaṃ avadhāraṇatthañca evaṃ-saddaṃ gahetvā yojitāti daṭṭhabbaṃ.
极为坚定与专注的怀疑和疑惑。非过分偏执，亦非轻忽无差别的疑惑。因信力不足，故一切由世尊所说世尊所证立且直面其教法，而起正受持，不散乱烦恼等恶习障碍亦无。因此临正确明义之前三重义的要义之果与形态，仅以此如是言语，得以理解并示现。后续三重义，则为对应证自如意。接下来由晚后三重义，以适当示现义理证明，同时结合此语义，整体连接。
Eka-saddo aññaseṭṭhāsahāyasaṅkhyadīsu dissati. Tathāhesa ‘‘sassato attā ca loko ca , idameva saccaṃ moghamaññanti ittheke abhivadantī’’tiādīsu aññatthe dissati, ‘‘cetaso ekodibhāva’’ntiādīsu seṭṭhatthe, ‘‘eko vūpakaṭṭho’’tiādīsu asahāye, ‘‘ekova kho bhikkhave khaṇo ca samayo ca brahmacariyavāsāyā’’tiādīsu saṅkhyayaṃ, idhāpi saṅkhyayanti dassento āha ‘‘ekanti gaṇanaparicchedaniddeso’’ti. Kālañca samayañcāti yuttakālañca paccayasāmaggiñca. Khaṇoti okāso. Tathāgatuppādādiko hi maggabrahmacariyassa okāso tappaccayapaṭilābhahetuttā. Khaṇo eva ca samayo. Yo ‘‘khaṇo’’ti ca ‘‘samayo’’ti ca vuccati, so eko vāti hi attho. Mahāsamayoti mahāsamūho. Samayopi khoti sikkhāpadapūraṇassa hetupi. Samayappavādaketi diṭṭhippavādake. Tattha hi nisinnā titthiyā attano attano samayaṃ pavadantīti. Atthābhisamayāti hitapaṭilābhā. Abhisametabboti abhisamayo, abhisamayo atthoti abhisamayaṭṭhoti pīḷana ādīni abhisametabbabhāvena ekībhāvaṃ upanetvā vuttāni. Abhisamayassa vā paṭivedhassa visayabhūtabhāvo abhisamayaṭṭhoti tāneva tathā ekattena vuttāni. Tattha pīḷanaṃ dukkhasaccassa taṃ samaṅgīno hiṃsanaṃ avipphārikatākaraṇaṃ. Santāpodukkhadukkhatādivasena santāpanaṃ paridahaṇaṃ.
统一的言语呈现于不同之主要对象、辅佐数目等之中。如“永恒之我与世界，唯此真实却误贼知”，于不同对象呈现差异。如“心之统一性”等于主要对象。所谓唯一的火堆者、种子者、时刻者、修行住持者。谓时间为适当之缘，由于佛陀生起等缘起之道故，是时间。时刻即空隙，也是时机。正如起始般罗斯那之道起步。所谓“时刻与时机”，意指一也。广义时间乃大团体。时机应用于受戒圆满之缘。时刻与见解持守者联系何为见、解、持守。由坐教派宣讲彼此时机。所谓意义的了解、利益与乐趣，皆归纳于此时间言语之义理。必须理解差别与具体例证诸语，才能明其真实义理。
Tattha sahakārīkāraṇaṃ sannijjha sameti samavetīti samayo, samavāyo. Sameti samāgacchati maggabrahmacariyamettha tadādhārapuggalehīti samayo, khaṇo. Sameti ettha, etenava saṃgacchati satto, sabhāvadhammo vā sahajātādīhi, uppādādīhi vāti samayo, kālo. Dhammappavattimattatāya atthato abhūtopi hi kālo dhammappavattiyā adhikaraṇaṃ, karaṇaṃ viya ca kappanāmattasiddhena rūpena voharīyatīti. Samaṃ, saha vā avayavānaṃ ayanaṃ pavatti avaṭṭhānanti samayo, samūho, yathā ‘‘samudāyo’’ti. Avayavasahāvaṭṭhānameva hi samūhoti. Avasesapaccayānaṃ samāgame eti phalaṃ etasmā uppajjati pavattati cāti samayo, hetu yathā ‘‘samudayo’’ti. Sameti saṃyojanabhāvato sambandho eti attano visaye pavattati, daḷhaggahaṇabhāvato vā saṃyuttā ayanti pavattanti sattā yathābhinivesaṃ etenāti samayo, diṭṭhi. Diṭṭhisaṃyojanena hi sattā ativiya bajjhantīti. Samiti saṅgati samodhānanti samayo, paṭilābho. Samassa yānaṃ, sammā vā yānaṃ apagamoti samayo, pahānaṃ. Abhimukhaṃ ñāṇena etabbo abhisametabboti abhisamayo, dhammānaṃ aviparīto sabhāvo. Abhimukhabhāvena sammā eti gacchati bujjhatīti abhisamayo, dhammānaṃ yathābhūtasabhāvāvabodho. Evaṃ tasmiṃ tasmiṃ atthe samaya-saddassa pavatti veditabbā. Samaya-saddassa atthuddhāre abhisamaya-saddassa udāharaṇaṃ vuttanayeneva veditabbaṃ. Assāti samaya-saddassa. Kālo attho samavāyādīnaṃ atthānaṃ idha asambhavato desadesakaparisānaṃ viya suttassa nidānabhāvena kālassa apadisitabbato ca.
同伴协力因缘称为聚集、合会。如营建菩提道般集众促进修行者。如是时刻、因缘障碍、法之成就，教理内涵虽未生起，但因时因缘如实维系缘聚，是能如法持续运转。相互配合的不同部分本质上为聚合，正如“集”的意义。由于末缘和合，所以生果实，如“集起之道”。同理，“集”为烦恼之缚、关联，因彼因缘缠结，众生随之转动，陷于轮回，称为见解。有执著者由于在见界处极端苦恼，则称为“集”。集即出入、消失。以智慧为面对称为自知、修行、相应。由面对之情形，称为集。意即心能照见法的原真本性知。故于种种情境中，集言语的意涵应当察知。集义的承载及理解，则可由言语证据体现。若言“存在”，即“时间”，此为总体意义。时节意指因缘配合。时间因佛陀生起等缘而成为道法缘起的时机与条件。所谓时刻与时机同义。由此说明，佛法教义内涵与因缘条件的指涉遥相对应。
Kasmā panettha aniyāmitavaseneva kālo niddiṭṭho, na utusaṃvaccharādivasena niyametvāti āha ‘‘tattha kiñcāpī’’tiādi. Utusaṃvaccharādivasena niyamaṃ akatvā samaya-saddassa vacane ayampi guṇo laddho hotīti dassento ‘‘ye vā ime’’tiādimāha. Sāmaññajotanā hi visese avatiṭṭhatīti. Tattha diṭṭhadhammasukhavihārasamayo devasikaṃ jhānasamāpattīhi vītināmanakālo, visesato sattasattāhāni. Pakāsāti dasasahassilokadhātuyā pakampanaobhāsapātubhāvādīhi pākaṭā. Yathāvuttappabhedesuyeva samayesu ekadesaṃ pakārantarehi saṅgahetvā dassetuṃ ‘‘yo cāya’’ntiādimāha. Tathā hi ñāṇakiccasamayo attahitapaṭipattisamayo ca abhisambodhisamayo. Ariyatuṇhibhāvasamayo diṭṭhadhammasukhavihārasamayo. Karuṇākiccaparahitapaṭipattidhammikathāsamayo desanāsamayeva.
何故此处如同无规则之时段而被指示为有时，而非以雨季、旱季等规律季节为限，故言“在彼处亦有若干”等。因未以雨季旱季等规律限定，依场合语中亦可获得此特点，故释曰“所谓这些诸者”等。所谓平常火光，实为特殊现象。其时，已观察之法、安乐安住之期，常被称为天人禅定等名，特别是七七日周期。此外，清晰显现犹如十万界震动光华显露之状态。如前述不同时间类似，某一处师徒间合聚以示现象，故言“及其等所”等。佛智事功时，利己之修行时，证悟之时，圣幼成长时，已观察之法安乐居住时，慈悲事功兼顾护持修行时，及教诲时间。
Karaṇavacanena niddeso kato yathāti sambandho. Tatthāti abhidhammavinayesu. Tathāti bhummakaraṇehi. Adhikaraṇattha ādhārattho. Bhāvo nāma kiriyā, kiriyāya kiriyantaralakkhaṇaṃ bhāvenabhāvalakkhaṇaṃ. Tattha yathā kālo sabhāvadhammaparicchinno sayaṃ paramatthato avijjamānopi ādhārabhāvena paññāto taṅkhaṇappavattānaṃ tato pubbe parato ca abhāvato ‘‘pubbaṇhe jāto, sāyanhe gacchatī’’ti, ca ādīsu, samūho ca avayavavinimutto avijjamānopi kappanāmattasiddho avayavānaṃ ādhārabhāvena paññāpīyati ‘‘rukkhe sākhā, yavarāsiyaṃ sambhūto’’tiādīsu, evaṃ idhāpīti dassento āha ‘‘adhikaraṇañhi…pe… dhammāna’’nti. Yasmiṃ kāle, dhammapuñje vā kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti, tasmiṃyeva kāle, dhammapuñje ca phassādayopi hontīti ayañhi tattha attho. Yathā ca gāvīsu duyhamānāsu gato, duddhāsu āgatoti dohanakiriyāya gamanakiriyā lakkhīyati, evaṃ idhāpi ‘‘yasmiṃ samaye, tasmiṃ samaye’’ti ca vutte satīti ayamattho viññāyamāno eva hoti padatthassa sattāvirahābhavatoti samayassa sattākiriyāya cittassa uppādakiriyā, phassādīnaṃ bhavanakiriyā ca lakkhīyati. Yasmiṃ samayeti yasmiṃ navame khaṇe, yonisomanasikārādihetumhi, paccayasamavāye vā sati kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti, tasmiṃyeva khaṇe, hetumhi, paccayasamavāye ca sati phassādayopi hontīti ubhayattha samaya-sadde bhummaniddeso kato lakkhaṇabhūtabhāvayuttoti dassento āha ‘‘khaṇa…pe… lakkhīyatī’’ti.
由行为语而诠释其指示，如“时”相关。此指三藏律藏之时间，及根本行为时间。作为行为所依本。身心含义为行为，行为种类与行为中间差别为行为，含意为行为之特征。如‘时’乃公诸众生法所约束，虽本质上无常且不自主，仍可凭依认知，此缓慢起伏现象表明其先后消长，如‘晨生，暮去’等。诸种现象，虽无身相分离，仍以因缘所生之缘由表明，譬如‘树枝，是生于枝条处’等，如此在此即是，故释曰“行为依则诸法也”等。若于时间法筒中生起善心，是欲事功之时，彼当时，因缘法筒中亦复有根触等，故此含义。譬如牛群中行牧时，挤奶之行为迹象，现此时法如是。故在此说“于何时，彼时”等，体现时间之实体性、表相及内心起落。言“时”谓新一刻，此刻由正念开导，因缘相应，故生善念；彼刻因缘相通亦有根触等，二者合称为时间行为标志，故释“时辰等标识也”之义。
Hetuatthokaraṇattho ca sambhavati ‘‘annena vasati, ajjhenena vasati, pharasunā chindati, kudālena khaṇatī’’tiādīsu viya. Vītikkamañhi sutvā bhikkhusaṅghaṃ sannipātāpetvā otiṇṇavatthukaṃ puggalaṃ paṭipucchitvā, vigarahitvā ca taṃ taṃ vatthuṃ otiṇṇakālaṃ anatikkamitvā teneva kālena sikkhāpadāni paññapento bhagavā viharati sikkhāpadapaññattihetuñca apekkhamāno tatiyapārājikādīsu viyāti.
亦如因缘示例曰“以食维生，以斧砍伐”等。听闻违犯者，引众比库集会，盘问违犯之人，废弃争论，未逾越过失行为时间，诸戒律仍然成立。世尊安住，重申戒律及其名称因缘，适用于第三大巴拉基戒等。
Accantameva ārambhato paṭṭhāya yāva desanāniṭṭhānaṃ parahitapaṭipattisaṅkhātena karuṇāvihārena. Tadatthajotanatthanti accantasaṃyogatthajotanatthaṃ. Upayogavacananiddeso kato yathā ‘‘māsaṃ ajjhetī’’ti.
自最初着手直至讲经论终，皆依众生安乐事功之慈悲行为而行。此处火光义，指极端相连之火光义。行为用语说明，如“斩月”之类。
Porāṇāti aṭṭhakathācariyā. Abhilāpamattabhedoti vacanamattena viseso. Tena suttavinayesu vibhattibyatayo katoti dasseti.
“昔者”系指注疏作者。谓以文辞意义差别为辨别点。此说明三藏经律中已有不同分散别称。
Seṭṭhanti seṭṭhavācakaṃ vacanaṃ seṭṭhanti vuttaṃ seṭṭhaguṇasahacaraṇato. Tathā uttamanti etthāpi. Gāravayuttoti garubhāvayutto garuguṇayogato, garukaraṇārahatāya vā gāravayutto.
“优等”谓优等用辞，“优等”谓言论，因优良品质随行。亦如“最上”，含有尊敬之意，谓连带尊贵品质，由于能造就尊贵或有尊贵作用故名。
Vuttoyeva na pana idha vattabbo visuddhimaggassa imissā aṭṭhakathāya ekadesabhāvatoti adhippāyo.
这里不能说已经讲述过了，但在此清净道上，这部注疏具有无可比拟的唯一性。
Apica bhage vani, vamīti vā bhagavā, bhage sīlādiguṇe vani bhaji sevi, te vā vineyyasantānesu ‘‘kathaṃ nu kho uppajjeyyu’’nti vani yāci patthayīti bhagavā, bhagaṃ vā siriṃ, issariyaṃ, yasañca vami khelapiṇḍaṃ viya chaḍḍayīti bhagavā. Tathā hi bhagavā hatthagataṃ siriṃ, catuddīpissariyaṃ, cakkavattisampattisannissayañca sattaratanasamujjalaṃ yasaṃ anapekkho pariccajīti. Atha vā bhāni nāma nakkhattāni, tehi samaṃ gacchanti pavattantīti bhagā, sineruyugandharādigatā bhājanalokasobhā. Te bhagavā vami tappaṭibaddhachandarāgappahānena pajahatīti evampi bhage vamīti bhagavā.
世尊曾说：“法的美德，戒律等善性应当珍惜、亲近、奉行、遵守。”当弟子在戒律相续处询问：“这种美德如何才能产生呢？”世尊答：“应当舍弃对荣华、权势、名声的执着，就像弃舍破碎的饭团一样。”正如世尊舍弃了亲手所得的荣华、四方的权势、王者富贵与七宝辉映的荣耀，不加执著而放下。同样，可以说星辰与日月等同往前运行，雨露花香等自然美丽，世尊舍弃了通过欲望牵绊达成的现象，故说“舍”的意思。
‘‘Dhammasarīraṃ paccakkhaṃ karotī’’ti ‘‘yo vo ānanda mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā’’ti vacanato dhammassa satthubhāvapariyāyo vijjatīti katvā vuttaṃ.
“他以法身见现前”，这是说：“阿难，彼由我所宣说法与戒律，被称为圆满，对你们而言，我是师长，这是称赞法师身份的句话。”这表达了对法的导师本质的说明。
Vajirasaṅghātasamānakāyo parehi abhejjasarīrattā. Na hi bhagavato rūpakāye kenaci antarāyo sakkā kātunti. Desanāsampattiṃ niddisati vakkhamānassa sakalasuttassa ‘‘eva’’nti niddisanato. Sāvakasampattiṃ niddisati paṭisambhidāppattena pañcasu ṭhānesu bhagavatā etadagge ṭhapitena mayā mahāsāvakena sutaṃ, tañca kho mayāva sutaṃ, na anussavitaṃ, na paramparābhatanti imassatthassa dīpanato. Kālasampattiṃ niddisati ‘‘bhagavā’’ti padassa sannidhāne payuttassa samaya-saddassa kālassa buddhuppādapaṭimaṇḍitabhāvadīpanato. Buddhuppādaparamā hi kālasampadā. Tenetaṃ vuccati –
如坚硬铁块般坚固的身体，不为外人所损害。因为世尊的形体无可障碍，不能被破坏。讲法时以“正是如此”肯定经文内容。弟子成功时以五处辩才称赞世尊，我作为主要弟子亦有聆听记忆，非他人传述传承。这表明依此揭示的意旨非凭记忆或传统得来，而是实证智慧之展现。世尊已出现表法于时世，称此即为时法。佛法出现为至高时法，是为时成就。因此有“时法”这一称谓。
‘‘Kappakasāye kaliyuge, buddhuppādo aho mahacchariyaṃ;
“于劫末世穿破黑暗，佛陀出现，哉！是大奇迹。”
Hutāvahamajjhe jātaṃ, samuditamakarandamaravinda’’nti.
“于火焰中心出生，宛如盛开的蜂蜜与莲花。”
Bhagavāti desakasampattiṃ niddisati guṇavisiṭṭhasattuttamagāravādhivacanato.
世尊为宣说者显现资具，因其品德至胜，因其说法庄严，故加以尊敬。
Vijjantarikāyāti vijjuniccharaṇakkhaṇe. Antaratoti hadaye. Antarāti ārabbha nipphattīnaṃ vemajjhe. Antarikāyāti antarāḷe. Ettha ca ‘‘tadantaraṃ ko jāneyya, etesaṃ antarā kappā, gaṇanāto asaṅkhiyā, antarantarā kathaṃ opātetī’’ti ca ādīsu viya kāraṇavemajjhesu vattamānā antarā-saddā eva udāharitabbā siyuṃ, na pana cittakhaṇavivaresu vattamānā antarantarikā-saddā. Antarā-saddassa hi ayaṃ atthuddhāroti. Ayaṃ panettha adhippāyo siyā – yesu atthesu antarā-saddo vattati, tesu antarasaddopi vattatīti samānatthattā antarā-saddatthe vattamāno antara-saddo udāhaṭo, antarā-saddo eva vā ‘‘yassantarato’’ti ettha gāthāsukhatthaṃ rassaṃ katvā vuttoti daṭṭhabbaṃ. Antarā-saddo eva pana ika-saddena padaṃ vaḍḍhetvā ‘‘antarikā’’ti vuttoti evamettha udāharaṇodāharitabbānaṃ virodhābhāvo daṭṭhabbo. Ayojiyamāne upayogavacanaṃ na pāpuṇāti sāmivacanassa pasaṅge antarā-saddayogena upayogavacanassa icchitattā. Tenevāha ‘‘antarāsaddena yuttattā upayogavacanaṃ kata’’nti.
『识中界』意指识流转之际。中心乃心所处之处。心中意指起始与终结的中间。间隔指时间间隙。在此所谓“他者之间谁知？此间诸时无限，数字不可计数，诸间如何相续？”等最初之说，便是说明缘起中各时间段界限的音声，此处应以“间音”为例说明，而非详尽解析心中每一刹那的“间间声”。此“间音”即此处的意义。又此处有主张：若某事物间有“间音”，则该“间音”即为“间中之音”，且出自《诗颂》以适意解释。此间音虽以一音增长词根，称为“中界”，这样的例证应视为无违，不可反驳。因若不连接词语则不能用于语境，于是说「用间音结合而成语句」。故称「用间音结合则作语句」。
‘‘Niyato sambodhiparāyaṇo, aṭṭhānametaṃ bhikkhave anavakāso, yaṃ diṭṭhisampanno puggalo sañcicca pāṇaṃ jīvitā voropeyya, ‘‘netaṃ ṭhānaṃ vijjatī’’ tiādivacanato diṭṭhisīlānaṃ niyatasabhāvattā sotāpannāpi aññamaññaṃ diṭṭhisīlasāmaññena saṃhatā, pageva sakadāgāmiādayo. ‘‘Tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati, tathārūpesu sīlesu sīlasāmaññagato viharatī’’ti vacanato puthujjanānampi diṭṭhisīlasāmaññena saṃhatabhāvo labbhatiyeva.
“定志求觉者啊，此处八处无空隙，具慧之人若生执着死见，则见品本质定，虽初果圣者，彼此见品相同，犹如斯陀含、阿那含等亦复如是。『依此见得相同，亦依此戒习得相同』，世人亦因此戒见得以共住。”
Suppiyopi khoti ettha kho-saddo avadhāraṇattho ‘‘assosi kho’’tiādīsu viya. Tena addhānamaggapaṭipanno ahosiyeva, nāssa maggapaṭipattiyā koci antarāyo ahosīti ayamattho dīpito hoti. Tatrāti vā kālassa paṭiniddeso. Sopi hi ‘‘ekaṃ samaya’’nti pubbe adhikato. Yañhi samayaṃ bhagavā antarā rājagahañca nāḷandañca addhānamaggapaṭipanno, tasmiṃyeva samaye suppiyopi taṃ maggaṃ paṭipanno avaṇṇaṃ bhāsati, brahmadatto ca vaṇṇaṃ bhāsatīti. Pariyāyati parivattatīti pariyāyo, vāro. Pariyāyeti desetabbamatthaṃ paṭipādetīti pariyāyo, desanā. Pariyāyati attano phalaṃ pariggahetvā pavattatīti pariyāyo, kāraṇanti evaṃ pariyāya-saddassa vārādīsu pavatti veditabbā. Kāraṇenāti kāraṇapatirūpakena. Tathā hi vakkhati ‘‘akāraṇameva kāraṇanti vatvā’’ti. Kasmā panettha ‘‘avaṇṇaṃ bhāsatī’’ti, ‘‘vaṇṇaṃ bhāsatī’’ti ca vattamānakālaniddeso kato, nanu saṅgītikālato so avaṇṇavaṇṇānaṃ bhāsitakālo atītoti? Saccametaṃ, ‘‘addhānamaggapaṭipanno hotī’’ti ettha hoti-saddo viya atītakālattho bhāsati-saddo ca daṭṭhabbo. Atha vā yasmiṃ kāle tehi avaṇṇo vaṇṇo ca bhāsīyati, taṃ apekkhitvā evaṃ vuttaṃ. Evañca katvā ‘‘tatrāti kālassa paṭiniddeso’’ti idañca vacanaṃ samatthitaṃ hoti.
声可被称“能听见”等。由此知行圣道，非无外缘阻。此言亦示时间相续。昔时多称「一时」，此时世尊由王舍城至那烂陀行圣道，恰时声称“善哉”，梵文又称赞此道。转义即相反义。转义又称教导。转义指自得果报开始行道。当时转义之中有因果，谓曰“正因即为因果”。何故称“善哉说”？“说美”现实为时间指涉，非音乐时，诚实如是。谓“行圣道”用过去时，是因对应过往。又或“善与不是善”同时出现时，言语依此调适。如此论述“此即为时间指示”言辞得成立。
Akāraṇanti ayuttiṃ, anupapattinti attho. Na hi arasarūpatādayo dosā bhagavati saṃvijjanti, dhammasaṅghānañca durakkhātaduppaṭipannatādayoti. Akāraṇanti vā yuttakāraṇarahitaṃ, paṭiññāmattanti adhippāyo . Imasmiñca atthe kāraṇanti vatvāti kāraṇaṃ vāti vatvāti attho. Arasarūpādīnañcettha jātivuḍḍhesu abhivādanādisāmīcikammākaraṇaṃ kāraṇaṃ, tathā uttarimanussadhammālamariyañāṇadassanābhāvassa sundarikāmaguṇādinavabodho, saṃsārassa ādikoṭiyā apaññāyanapaṭiññā, abyākatavatthubyākaraṇanti evamādayo, tathā asabbaññutādīnaṃ kamāvabodhādayo yathārahaṃ niddhāretabbā. Tathā tathāti jātivuḍḍhānaṃ anabhivādanādiākārena.
无因之意为始无依。非理所生等缺点，乃世尊不可误事，僧团难护之一切故障也。此无因意指无所依，无成因，非反义。依此义所谓因即成此义。此处非理缺陷如生长龄者的尊敬礼仪因，亦非上人佛法智慧证见之因，非迷惑愚痴，非不可说事物之因等，应当作此解。如是者，老年者敬礼尊重之因。
Avaṇṇaṃ bhāsamānoti avaṇṇaṃbhāsanahetu. Hetuattho hi ayaṃ māna-saddo. Anayabyasanaṃ pāpuṇissati ekantamahāsāvajjattā ratanattayopavādassa. Tenevāha –
称“说无美言者”，即因无美语言故。此因常以人成执著强烈恶根珠宝财物之证。故言曰——
‘‘Yo nindiyaṃ pasaṃsati,
『若有人讥毁，亦有人称赞，』
Taṃ vā nindati yo pasaṃsiyo;
『称赞者即是讥毁者；』
Vicināti mukhena so kaliṃ,
『以口议论者乃是恶人，』
Kalinā tena sukhaṃ na vindatī’’ti.
『恶人难以从中获得快乐。』
‘‘Amhākaṃ ācariyo’’tiādinā brahmadattassa saṃveguppattiṃ, attano ācariye kāruññappavattiñca dassetvā kiñcāpi antevāsinā ācariyassa anukūlena bhavitabbaṃ, ayaṃ pana paṇḍitajātikattā na edisesu taṃ anuvattatīti, idāni tassa kammassakataññāṇappavattiṃ dassento ‘‘ācariye kho panā’’tiādimāha. Vaṇṇaṃ bhāsituṃ āraddho ‘‘apināmāyaṃ ettakenāpi ratanattayāvaṇṇato orameyyā’’ti. Vaṇṇīyatīti vaṇṇo, guṇo. Vaṇṇanaṃ guṇasaṅkittananti vaṇṇo, pasaṃsā. Saṃññūḷhāti ganthitā, nibandhitāti attho. Atitthena pakkhando dhammakathikoti na vattabbo aparimāṇaguṇattā buddhādīnaṃ , niravasesānañca tesaṃ idha pakāsanaṃ pāḷisaṃvaṇṇanāyeva sampajjatīti. Anussavādīti ettha ādi-saddena ākāraparivitakkadiṭṭhinijjhānakkhantiyo saṅgaṇhāti. Attano thāmena vaṇṇaṃ abhāsi, na pana buddhādīnaṃ guṇānurūpanti adhippāyo. Asaṅkhyayyāparimitappabhedā hi buddhādīnaṃ guṇā. Vuttañhetaṃ –
以『这是我们的老师』等语引出梵达达的精进发起，显现其对自身导师的慈悲之心，并指出末尾应依师辅之，然此乃智者本性所驱，不容违背。现时表现其业果知识成熟，故称『导师确然是……』。欲述其品质始于『此人颜色犹如宝石之光辉』。此处『颜色』即品德、『品评』乃品德之称扬。『聚合』指文义缜密，『约束』即义理控制。非彼外道所称，非泛论无量佛等品质，专述此者之梵语注疏义理显现。『传承』指以起首文字、思想传达品德成就之义。以自身见解陈述者，非断言与佛等品德相符。佛等品德无量且形态各异。此所说即为：
‘‘Buddhopi buddhassa bhaṇeyya vaṇṇaṃ,
『即使佛陀亦当述说佛陀的品德，』
Kappampi ce aññamabhāsamāno;
若有人恶口毁谤他人，
Khīyetha kappo ciradīghamantare,
其口业将在长时间内逐渐消散，
Vaṇṇo na khīyetha tathāgatassā’’ti.
但如来之威德却不会消失。
Idhāpi vakkhati ‘‘appamattakaṃ kho paneta’’ntiādi.
在此经中亦有言：“此处正宜审慎”等语。
Iti ha teti ettha itīti vuttappakāraparāmasanaṃ. Ha-kāro nipātamattanti āha ‘‘evaṃ te’’ti.
『如是』二字，即此处指示经文讲说结束的标志行，为教诲、结束语。『如是为尔』为终结句，意谓言说既已结束。
Iriyāpathānubandhanena anubandhā honti, na pana sammāpaṭipattianubandhanenāti adhippāyo. Tasmiṃ kāleti yasmiṃ saṃvacchare utumhi māse pakkhe vā bhagavā taṃ addhānamaggaṃ paṭipanno, tasmiṃ kāle. Teneva hi kiriyāvicchedadassanavasena ‘‘rājagahe piṇḍāya caratī’’ti vattamānakālaniddeso kato. Soti evaṃ rājagahe vasamāno bhagavā. Taṃ divasanti yaṃ divasaṃ addhānamaggapaṭipanno, taṃ divasaṃ. Taṃ addhānaṃ paṭipanno nāḷandāyaṃ veneyyānaṃ vividha hitasukhanipphattiṃ ākaṅkhamāno imissā ca aṭṭhuppattiyā tividhasīlālaṅkataṃ nānāvidhakuhanalapanādimicchājīvaviddhaṃsanaṃ dvāsaṭṭhidiṭṭhijālaviniveṭhanaṃ dasasahassilokadhātupakampanaṃ brahmajālasuttantaṃ desessāmīti. Ettāvatā ‘‘kasmā pana bhagavā taṃ addhānaṃ paṭipanno’’ti codanā visodhitā hoti. ‘‘Kasmā ca suppiyo anubandho’’ti ayaṃ pana codanā ‘‘bhagavato taṃ maggaṃ paṭipannabhāvaṃ ajānanto’’ti etena visodhitā hoti. Na hi so bhagavantaṃ daṭṭhumeva icchatīti. Tenevāha ‘‘sace pana jāneyya, nānubandheyyā’’ti.
所谓『依生行』者，是指业因缘的相续而生续存，非指正知之行。所谓时节，是指世尊于某一年中雨季期间，在某地所行所修的修道法，亦称时节。正因如此，断除业力现相说法，才得以谓之“于王舍城乞食行持”是对当时现时说法时间的记载。的确，世尊入住王舍城。所谓日者，即所行之修道路所历一日。世尊以此日的修道为愿，立志为欲远离奈兰陀诸异道，求取多种利益安乐而至，断除三恶道之生故，斩断种种恶业入侵的浮躁流利诸恶行，破除六十种邪见陷阱，广说四百千世界诸界动摇等等之梵网经。仅此，便阐明“因何世尊修行此道”之缘由。又问“何者乃长久依止之因？”此问即说明“若不知晓世尊所行之道，不能随顺此道”之意。世尊亦曰：“若能知晓，便不应违背。”
Nīlapītalohitodātamañjiṭṭhapabhassaravasena ‘‘chabbaṇṇarasmiyo. ‘‘Samantā asītihatthappamāṇe’’ti tāsaṃ rasmīnaṃ pakatiyā pavattiṭṭhānavasena vuttaṃ. ‘‘Tasmiṃ kira samaye’’ti ca tasmiṃ addhānagamanasamaye buddhasiriyā anigūhitabhāvadassanatthaṃ vuttaṃ. Na hi tadā tassā nigūhane pakkusātiabhigamanādīsu viya kiñcipi kāraṇaṃ atthīti. Ratanāveḷaṃ ratanavaṭaṃsakaṃ. Cīnapiṭṭhacuṇṇaṃ sindhanacuṇṇaṃ.
青色、黄色、铜色、红色、白色、绛红色等六种颜色光辉明亮。经中说这光辉如天空中七色光芒，遍及周围像六十只大象那么巨大。又云“当时正值入夜出行之时”，借佛陀庄严光辉显现不隐藏来说明此义。此并非指当时有任何秘密出入之事。这里比喻宝光围绕如宝冠花环、如汉土的朱砂与辰砂。
Byāmappabhāparikkhepavilāsinī ca assa bhagavato lakkhaṇamālāti mahāpurisalakkhaṇāni aññamaññapaṭibaddhattā evamāha. Dvattiṃsāya candamaṇḍalānaṃ mālā kenaci ganthetvā ṭhapitā yadi siyāti parikappanavasenāha ‘‘ganthetvā ṭhapitadvattiṃsacandamālāyā’’ti. Siriṃ abhibhavantī ivāti sambandho. Esa nayo sūriyamālāyātiādīsupi. Mahātherāti mahāsāvake sandhāyāha. Evaṃ gacchantaṃ bhagavantaṃ bhikkhū ca disvā atha attano parisaṃ avalokesīti sambandho. ‘‘Yasmā panesā’’tiādinā ‘‘kasmā ca so ratanattayassa avaṇṇaṃ bhāsatī’’ti codanaṃ visodheti. Itīti evaṃ, vuttappakārenāti attho. Imehi dvīhīti lābhaparivārahāniṃ nigamanavasena dasseti. Bhagavato virodhānunayābhāvavīmaṃsanatthaṃ ete avaṇṇaṃ vaṇṇañca bhāsantīti apare. ‘‘Mārena anvāviṭṭhā evaṃ karontī’’ti ca vadanti.
金黄色光辉闪耀，这正是世尊的特征花环，是大丈夫的标志，彼此相互联系。又说三十二枚月轮形花环由谁牵引安置，如说“牵引安置着三十二枚月花环”。光辉生长如同充满光耀。这与如同太阳花环等相通。称是长老即大师辈分者所依托。比库们目睹世尊，将此纳入其弟子会中观察。此时发问道：“是什么缘故令这宝光不暗淡？”诸说谓如宝王光辉。也有说是魔障所为，因此不能使其暗淡。
§2
2. Ambalaṭṭhikāya avidūre bhavattā uyyānaṃ ambalaṭṭhikā yathā ‘‘varuṇānagaraṃ, godāgāmo’’ti. Keci pana ‘‘ambalaṭṭhikāti yathāvuttanayeneva ekagāmo’’ti vadanti . Tesaṃ mate ambalaṭṭhikāyanti samīpatthe bhummavacanaṃ. Rājāgārakaṃ vessavaṇamahārājadevāyatananti eke. Bahuparissayoti bahupaddavo. ‘‘Saddhiṃ antevāsinā brahmadattena māṇavenā’’ti vuttaṃ sīhaḷaṭṭhakathāyaṃ. Tañca kho pāḷi āruḷhavaseneva, na pana tadā suppiyassa parisāya abhāvato. Kasmā panettha brahmadattoyeva pāḷi āruḷho, na suppiyassa parisāti? Payojanābhāvato. Yathā cetaṃ, evaṃ aññampi edisaṃ payojanābhāvato saṅgītikārehi na saṅgahitanti daṭṭhabbaṃ. Keci pana ‘‘vuttanti pāḷiyaṃ vutta’’nti vadanti, taṃ na yujjati pāḷiāruḷhavasena pāḷiyaṃ vuttanti āpajjanato. Tasmā yathāvuttanayenevettha attho gahetabbo. Parivāretvā nisinno hotīti sambandho.
第二条说郊外不远处的安布拉提卡园，有说此地是单一村庄，被称为安布拉提卡者，诗意是邻近之地的地名。部分说是王舍城特定的守护神及皇族居所之一。多有别称，此地被称为“狮护地”，有经文说是“狮子吼语处，与婆罗门子弟共同居住”，即古语中称呼，因无被曲解利益故不是指另一僧团。如此考察，辨明此处词汇意涵，以便教义准确理解，即使有时候词说系误出，也是依音意解释。又说不能将其强行解释为不同语言词汇，不当牵强理解。此理用完后，作者就坐守静待解释。
§3
3.Kathādhammoti kathāsabhāvo, kathādhammo upaparikkhāvidhīti keci. Nīyatīti nayo, attho. Saddasatthaṃ anugato nayo saddanayo. Tattha hi anabhiṇhavuttike acchariya-saddo icchito. Tenevāha ‘‘andhassa pabbatārohaṇaṃ viyā’’ti. Accharāyoggantiacchariyanti niruttinayo , so pana yasmā porāṇaṭṭhakathāyaṃ āgato, tasmā āha ‘‘aṭṭhakathānayoti. Yāvañcidaṃ suppaṭividitāti sambandho, tassa yattakaṃ suṭṭhu paṭividitā, taṃ ettakanti na sakkā amhehi paṭivijjhituṃ, akkhātuṃ vāti attho. Tenevāha ‘‘tena suppaṭividitatāya appameyyataṃ dassetī’’ti.
第三条说“说法之理”即说法性质，亦可解作法义或教理的详细检查。所谓“明确”即指导，意思是依从言语语义的导引。若无耽误而正确的言语，有时令人惊奇的词汇便得称呼。此中依从古老注疏故称“注疏之导”，意即对所讲义理透彻辨明。此处意指对已详细诠释的教义，由此推断其意义甚广，甚至无法全部对等翻译说明。故曰“因完全理解其详焉”。
Pakatatthapaṭiniddeso taṃ-saddoti tassa ‘‘bhagavatā’’tiādīhi padehi samānādhikaraṇabhāvena vuttassa yena abhisambuddhabhāvena bhagavā pakato supākaṭo ca hoti, taṃ abhisambuddhabhāvaṃ saddhiṃ āgamanapaṭipadāya atthabhāvena dassento ‘‘yo so…pe… abhisambuddho’’ti āha. Satipi ñāṇadassana-saddānaṃ idha paññāvevacanabhāve tena tena visesena nesaṃ savisayavisesappavattidassanatthaṃ asādhāraṇañāṇavisesavasena vijjattayavasena vijjābhiññānāvaraṇavasena sabbaññutaññāṇamaṃsacakkhuvasena paṭivedhadesanāñāṇavasena ca tadatthaṃ yojetvā dassento ‘‘tesaṃ tesa’’ntiādimāha. Tattha āsayānusayaṃ jānatāāsayānusayañāṇena. Sabbañeyyadhammaṃ passatā sabbaññutānāvaraṇañāṇehi.
对明确意义的说明可称为‘明示语’，此明示语由“世尊”等一系列词性相同的词汇构成，由理解佛陀觉悟之意而来，使得世尊宣说之义清晰而明显。次又用介绍觉悟之法渐进路径来说明其义理，称“如彼正觉者”等。此处因智慧见解之语言而称“智慧之声”，有各种特殊含义，显现其深奥智慧及观察力，并借无碍通达之智慧洞察一切，连无明与习气均能洞察。故能显明诸智中最全面及完全的智慧，并配合观察及体验的智慧以资说明。曰“彼等之智慧”等，乃此义故也。此处所述认识心识、习气之识等能尽知眷属及烦恼的一切，借由无碍的智慧光明照见一切真实。
Pubbenivāsādīhīti pubbenivāsāsavakkhayañāṇehi. Paṭivedhapaññāyāti ariyamaggapaññāya. Arīnanti kilesārīnaṃ, pañcavidhamārānaṃ vā, sāsanapaccatthikānaṃ vā aññatitthiyānaṃ, tesaṃ hananaṃ pāṭihāriyehi abhibhavanaṃ, appaṭibhānatākaraṇaṃ, ajjhupekkhanañca. Kesivinayasuttañcettha nidassanaṃ.
所谓先世住处等，是指对早前所有烦恼之认识。所谓识别智慧，即是圣道的智慧。所说“阿闷者”是指五种烦恼或五魔，或指宗教对立者。此智慧能克服它们，因而功用如魔法一般，能制服对治，不生烦恼及避免执着。此处以戒律经典喻示说明。
Tathā ṭhānāṭhānādīni jānatā, yathākammūpage satte passatā, savāsanānaṃ āsavānaṃ khīṇattā arahatā, abhiññeyyādibhede dhamme abhiññeyyādito aviparītāvabodhato sammāsambuddhena. Atha vā tīsu kālesu appaṭihatañāṇatāya jānatā, tiṇṇampi kammānaṃ ñāṇānuparivattito nisammakāritāya passatā, davādīnampi abhāvasādhikāya pahānasampadāya arahatā, chandādīnaṃ ahānihetubhūtāya aparikkhayapaṭibhānasādhikāya sabbaññutāya sammāsambuddhenāti evaṃ dasabalaṭṭhārasāveṇikabuddhadhammehipi yojanā veditabbā.
在了解各处位置等之后，犹如观察业果相的圣者，目睹此法中众生及流毒已灭的阿拉汉，依止于诸如神通等不可逆的见解，由正自觉者清净无漏的智慧而得知。或者在三种时节中，凭诸识知的无障碍，了知并观察已超越业果转变、且不违背正行的圣者，视诸天众等因断灭得成净具弃除的阿拉汉，及因断绝贪欲等烦恼无因而成不断灭相的全知者；如此十种力量成为断相的圣者，乃至于如天帝般的佛法，都应与之相应予以认识。
Yadipi hīnakalyāṇabhedena duvidhāva adhimutti pāḷiyaṃ vuttā, pavattiākāravasena pana anekabhedabhinnāti āha ‘‘nānādhimuttikatā’’ti. Sā pana adhimutti ajjhāsayadhātu, tadapi tathā tathā dassanaṃ khamanaṃ rocanañcāti āha ‘‘nānājjhāsayatā…pe… rucitā’’ti. Nānādhimuttikatañāṇenāti cettha sabbaññutañāṇaṃ adhippetaṃ, na dasabalañāṇanti āha ‘‘sabbaññutañāṇenā’’ti. Iti ha meti ettha evaṃ-saddattho iti-saddo, ha-kāro nipātamattaṃ saralopo ca katoti dassetuṃ vuttaṃ ‘‘evaṃ ime’’ti.
虽说以低层善法种类而成的分别见有二种，但依现行状况而论却有多种不同，所以说『多种分别见』。其中分别见属意向元素，且各有各的展现与厌离，以此称为『多种意向及多种欢迎』。所谓多种分别见的智慧，此处指超绝一切之全知，而非仅十种力量的智慧，故说『以全知智慧为上』。这即是此处之义，通俗说法是如此，此句则简略直言为『如此者』。此说法之效果与规定明确，简明易懂，故作此说明。
§4
4.Arahattamaggena samugghātaṃ kataṃ, yato ‘‘natthi abyāvaṭamano’’ti buddhadhammesu vuccati. Vītināmetvā phalasamāpattīhi. Nivāsetvā vihāranivāsanaparivattanavasena. ‘‘Kadāci ekako’’tiādi tesaṃ tesaṃ vineyyānaṃ vinayanānukūlaṃ bhagavato upasaṅkamadassanaṃ. Pādanikkhepasamaye bhūmiyā samabhāvāpatti suppatiṭṭhitapādatāya nissandaphalaṃ, na iddhinimmānaṃ. ‘‘Ṭhapitamatte dakkhiṇapāde’’ti buddhānaṃ sabbadakkhiṇatāya vuttaṃ. Arahatte patiṭṭhahantīti sambandho.
由阿拉汉之巅峰境界所体现的断尽，正如佛法中所谓『无波动』者。以断绝功德果报为目标，断除烦恼而建立于修道处所，循环转动而不堕。佛世时曾于诸多场合单独示现。于该等处所，圣者所断除者，乃依律制相应而得以舍弃。置足于地时，因足端均衡坚稳，确保所依果报无碍，而非神通幻化之能。因以右足为据点，依佛陀普遍以右正著地之说，此为阿拉汉之下定处缘起因缘。
Dullabhā sampattīti satipi manussattapaṭilābhe patirūpadesavāsaindriyāvekallasaddhāpaṭilābhādayo guṇā dullabhāti attho. Cātumahārājikabhavananti cātumahārājikadevaloke suññavimānāni gacchantīti attho. Esa nayo tāvatiṃsabhavanādīsupi. Kālayuttanti imissā velāya imassa evaṃ vattabbanti taṃtaṃkālānurūpaṃ. Samayayuttanti tasseva vevacanaṃ, aṭṭhuppattianurūpaṃ vā. Atha vā samayayuttanti hetūdāharaṇasahitaṃ. Kālena sāpadesañhi bhagavā dhammaṃ deseti. Utuṃ gaṇhapeti, na pana malaṃ pakkhāletīti adhippāyo. Na hi bhagavato kāye rajojallaṃ upalimpatīti.
稀有功德，意指即使在人类之中也难得因见闻得来，诸如有根慧力之信解所得等种种优良品质均属难得。所谓四大帝王天宫，是指四大帝王之梵天所居空寂宝阁。此处意旨乃是指诸诸天界中包括忉利天等所有天界。所谓相应时节，指在此时段内此法当如此演说，是对应当时之节令。所谓相应时节，含义亦有时节调和之意。或云相应时节，含因缘佐证之意。佛陀必定于适当时节广说法，要将季节与法相融，不令有陋垢玷污。确实佛陀之身无有污秽之物附着。
Kilāsubhāvo kilamatho. Sīhaseyyaṃ kappeti sarīrassa kilāsubhāvamocanatthanti yojetabbaṃ. ‘‘Buddhacakkhunā lokaṃ voloketī’’ti idaṃ pacchimayāme bhagavato bahulaāciṇṇavasena vuttaṃ. Appekadā avasiṭṭhabalañāṇehi sabbaññutañāṇena ca bhagavā tamatthaṃ sādhetīti. ‘‘Ime diṭṭhiṭṭhānā’’tiādidesanā sīhanādo. Tesaṃ ‘‘vedanāpaccayā taṇhā’’ tiādinā paccayākāraṃ samodhānetvā. ‘‘Sineruṃ ukkhipanto viya nabhaṃ paharanto viya cā’’ti idaṃ brahmajāladesanāya anaññasādhāraṇattā sudukkaratādassanatthaṃ vuttaṃ. Etanti ‘‘yena, tenā’’ti etaṃ padadvayaṃ. Yenāti vā hetumhi karaṇavacanaṃ, yena kāraṇena so maṇḍalamāḷo upasaṅkamitabbo, tena kāraṇena upasaṅkamīti attho, kāraṇaṃ pana ‘‘ime bhikkhū’’tiādinā aṭṭhakathāyaṃ vuttaṃeva. Kaṭṭhanti nisīdanayogyaṃ dārukkhandhaṃ.
瘙痒之生理现象称为瘙痒或剧痛之状态。释迦如来于狮子座经常清净解脱此瘙痒之状，宣导于世。依赖坚定力量与全知智慧，佛陀成就其究竟目的。『这些所见处』之宣说如狮啸声，自此由受感而发，分析『由受之缘起渴爱』等因，进一步揭示因缘关系。『好像山峰高耸击击天空』，此譬喻乃如佛陀于梵网经中，极其稀有难见之说法。此双词『以之，借此』，前者指因，后者指由因而接近，表示以因果之关系说明缘由。本处所述因果，即八圣比库等所说之义。所谓木头，指适宜坐卧用之木材。
Purimoti ‘‘katamāya nu bhavathā’’ti evaṃ vutto attho. Kā ca pana voti ettha ca-saddo byatireke. Tena yathāpucchitāya kathāya vakkhamānaṃ vippakatabhāvaṃ joteti. Pana-saddo vacanālaṅkāro. Yāya hi kathāya te bhikkhū sannisinnā, sā eva antarākathābhūtā vippakatā visesena puna pucchīyatīti. Aññāti antarāsaddassa atthamāha. Aññatthe hi ayaṃ antarā-saddo ‘‘bhūmantaraṃ samayantara’’ntiādīsu viya. Antarāti vā vemajjheti attho. Nanu ca tehi bhikkhūhi sā kathā yathādhippāyaṃ ‘‘iti ha me’’tiādinā niṭṭhapitā yevāti? Na niṭṭhāpitā bhagavato upasaṅkamanena upacchinnattā. Yadi hi bhagavā tasmiṃ khaṇe na upasaṅkameyya bhiyyopi tappaṭibaddhāyeva kathā pavatteyyuṃ, bhagavato upasaṅkamanena pana na pavattesuṃ. Tenevāha ayaṃ kho…pe… anuppatto’’ti. Kasmā panettha dhammavinayasaṅgahe kariyamāne nidānavacanaṃ, nanu bhagavato vacanameva saṅgahetabbanti? Vuccatedesanāya ṭhitiasammosasaddheyyabhāvasampādanatthaṃ. Kāladesadesakavatthudhammapaṭiggāhakapaṭibaddhā hi desanā ciraṭṭhitikā hoti, asammosadhammā saddheyyā ca. Desakālakattusotunimittehi upanibandho viya vohāravinicchayo, teneva cāyasmatā mahākassapena ‘‘brahmajālaṃ āvuso ānanda kattha bhāsita’’ntiādinā desādipucchāsu katāsu tāsaṃ vissajjanaṃ karontena dhammabhaṇḍāgārikena nidānaṃ bhāsitanti tayidamāha ‘‘kāla…pe… nidānaṃ bhāsita’’nti.
先前含义为『为了何事你们所致』，此话由别人如此问。此处『这样的话』与上文另有区别。以因被如此询问而答者，其性质说明异常。双词虽分别，但言语之装饰用语。正因如此对话，诸比库们聚集内心杂念，特别是另生问难，于是再度被问询。此处称之为他种中间词。另种则指此中间词之意如『变化之间、时节之间』等。中间词亦指中介之意。难道由诸比库就此结束这话题，以『就是这样了』等语收束？非也，此话题并未随佛陀到来而断绝。若佛陀未临时，该议题仍将继续发起执著争锋，但佛陀到来则使其不发作。因此有此说『此处…未达成』。何以此处讲述律藏综摄之缘起？当以佛陀之语为收束也。因为佛陀所说之教法乃成坚定信心，持守正法，且延续施教久长，所谓据时讲解，受根利乐故，犹如大咖萨巴问于阿难曰『梵网经何处说？』诸佛弟子揭示开示，故明白『时、因缘…』为缘起之由。
Apica satthusiddhiyā nidānavacanaṃ. Tathāgatassa hi bhagavato pubbaracanānumānāgamatakkābhāvato sammāsambuddhattasiddhi. Sammāsambuddhabhāvena hissa pubbaracanādīnaṃ abhāvo sabbattha appaṭihatañāṇacāratāya, ekappamāṇattā ca ñeyyadhammesu. Tathā ācariyamuṭṭhidhammamacchariyasatthusāvakānurodhābhāvato khīṇāsavattasiddhi. Khīṇā savatāya hissa ācariyamuṭṭhiādīnaṃ abhāvo, visuddhā ca parānuggahappavatti. Iti desakadosabhūtānaṃ diṭṭhicārittasampattidūsakānaṃ avijjātaṇhānaṃ abhāvasūcakehi, ñāṇappahānasampadābhi byañjanakehi ca sambuddhavisuddhabhāvehi purimavesārajjadvayasiddhi, tato eva ca antarāyikaniyyānikadhammesu sammohābhāvasiddhito pacchimavesārajjadvayasiddhīti bhagavato catuvesārajjasamannāgamo , attahitaparahitappaṭipatti ca pakāsitā hoti nidānavacanena sampattaparisāya ajjhāsayānurūpaṃ ṭhānuppattikappaṭibhānena dhammadesanādīpanato, ‘‘jānatā passatā’’tiādi vacanato ca. Tena vuttaṃ ‘‘satthusiddhiyā nidānavacana’’nti.
又论及世尊成就的缘起言。正如如来世尊，因其前世教导、推测及上代传承之智慧全部皆无，由此成就正觉。作为正觉者，世尊对前情教导等的无缺证知是全然不被驳倒的，且在应知法中具唯一确定性。又因师出于大觉，有教主弟子遵其宣说之法而成无漏果。无漏者即无烦恼，故师出大觉及其诸法无有缺失，证得清净，孳生后续正法。由此说明对无知和贪欲的断除，破除见思恶习污染，成就智慧涅槃之纯净者之二重清净境界，从而破除障碍，成就无迷惑之境。是为世尊具四种清净境界，显现利益自身他人的实践，乃借缘起言的成就和适合根基，与教法宣说相应，并以“知晓者、目睹者”等句表示。故谓“世尊成就的缘起言”。
Tathā satthusiddhiyā nidānavacanaṃ. Ñāṇakaruṇāpariggahitasabbakiriyassa hi bhagavato natthi niratthikā pavatti, attahitatthā vā, tasmā paresaṃyeva atthāya pavattasabbakiriyassa sammāsambuddhassa sakalampi kāyavacīmanokammaṃ satthubhūtaṃ, na kabyaracanādisāsanabhūtaṃ. Tena vuttaṃ ‘‘satthusiddhiyā nidānavacana’’nti. Apica satthuno pamāṇabhūtatāvibhāvanena sāsanassa pamāṇabhāvasiddhiyā nidānavacanaṃ. ‘‘Bhagavatā’’ti hi iminā tathāgatassa guṇavisiṭṭhasattuttamādibhāvadīpanena, ‘‘jānatā’’tiādinā āsayānusayañāṇādipayogadīpanena ca ayamattho sādhito hoti. Idamettha nidānavacanapayojanassa mukhamattadassanaṃ. Ko hi samattho buddhānubuddhena dhammabhaṇḍāgārikena bhāsitassa nidānassa payojanāni niravasesato vibhāvetunti.
又论世尊成就的缘起言。世尊智慧、慈悲与无私三业俱足，故其所作所为无空转，皆具自身利益之旨。由此，世尊诸业包含一切身、语、意行，却非随随便便由文字创作的教法。故称为“世尊成就的缘起言”。又以世尊成就之量为例，说明教法得以确定量度之成就之缘起言。“世尊”者，表其为如来之至高圣贤；“知晓者”等句，明其对根本烦恼无明及种种烦恼所能透彻彻照之理，故达成此意。此为缘起言作用之初显。谁能如如来弟子、行法者，以无余断分别而详尽释其缘起功用乎？
Nidānavaṇṇanā niṭṭhitā. · 因缘注释结束。
§5
5.Nikkhittassāti desitassa. Desanāpi hi desetabbassa sīlādiatthassa vineyyasantānesu nikkhipanato ‘‘nikkhepo’’ti vuccati. Tattha yathā anekasataanekasahassabhedānipi suttantāni saṃkilesabhāgiyādisāsanappaṭṭhānanayena soḷasavidhataṃ nātivattanti, evaṃ attajjhāsayādisuttanikkhepavasena catubbidhabhāvanti āha ‘‘cattāro suttanikkhepā’’ti. Kāmañcettha attajjhāsayassa, aṭṭhuppattiyā ca parajjhāsayapucchāhi saddhiṃ saṃsaggabhedo sambhavati ajjhāsayapucchānusandhisabbhāvato, attajjhāsayaaṭṭhuppattīnaṃ pana aññamaññaṃ saṃsaggo natthīti nayidha niravaseso vitthāranayo sambhavati, tasmā ‘‘cattāro suttanikkhepā’’ti vuttaṃ. Atha vā yadipi aṭṭhuppattiyā ajjhāsayena siyā saṃsaggabhedo, tadantogadhattā pana sesanikkhepānaṃ mūlanikkhepavasena cattārova dassitāti daṭṭhabbaṃ. So panāyaṃ suttanikkhepo sāmaññabhāvato paṭhamaṃ vicāretabbo, tasmiṃ vicārite yassā aṭṭhuppattiyā idaṃ suttaṃ nikkhittaṃ, tassā vibhāgavasena ‘‘mamaṃ vā bhikkhave’’tiādinā (dī. ni. 1.5, 6), ‘‘appamattakaṃ kho paneta’’ntiādinā (dī. ni. 1.7), ‘‘atthi bhikkhave’’tiādinā (dī. ni. 1.28) ca pavattānaṃ suttānaṃ suttapadesānaṃ vaṇṇanā vuccamānā taṃtaṃanusandhidassanasukhatāya suviññeyyā hotīti āha ‘‘suttanikkhepaṃ vicāretvā vuccamānā pākaṭā hotī’’ti.
第五、所谓“置入者”，即已宣说之理品如戒律等，置于应置处序列中称为“置入”。如数千经文虽有种种差别，但因教义一贯并重故不违初之十六种别法，及“心根类差别”置入四种，故言“四种经文置入”。欲根涉此心等八末分疑问可生，因为心与异心疑问对接，心问连结上有无分别，然八末分各别则不相涉，故得此见说为“四种经文置入”。若八末分与心问相合而涉，会由此处若八末分不同心问产生组合，则以置入根本为基础显明唯有四。此即所须察者第一“经文置入”。在考察时，若某经文因八末分且定置入，由其划分标记如“我说”、“应谨慎”等句，显示所说经文或经文内容理路明了，以方便确知，故云“经文置入已考察而称示清楚”。
‘‘Suttanikkhepā’’tiādīsu nikkhipanaṃ nikkhepo, suttassa nikkhepo suttassa kathanaṃ suttanikkhepo, suttadesanāti attho. Nikkhipīyatīti vā nikkhepo, suttaṃyeva nikkhepo suttanikkhepo. Attano ajjhāsayo attajjhāsayo, so assa atthi suttadesanākāraṇabhūtoti attajjhāsayo. Attano ajjhāsayo etassāti vā attajjhāsayo. Parajjhāsayoti etthāpi eseva nayo. Pucchāya vaso pucchāvaso, so etassa atthīti pucchavasiko. Araṇīyato attho, suttadesanāya vatthu. Atthassa uppatti atthuppatti, atthuppattiyeva aṭṭhuppatti, sā etassa atthīti aṭṭhuppattiko. Atha vā nikkhipīyati suttaṃ etenāti suttanikkhepo, attajjhāsayādi eva. Etasmiṃ pana atthavikappe attano ajjhāsayo attajjhāsayo, paresaṃ ajjhāsayo parajjhāsayo, pucchīyatīti pucchā, pucchitabbo attho. Sotabbavasappavattaṃ dhammappaṭiggāhakānaṃ vacanaṃ pucchāvasikā, tadeva nikkhepasaddāpekkhāya pulliṅgavasena vuttaṃ ‘‘pucchāvasiko’’ti. Tathā aṭṭhuppattiyeva ‘‘aṭṭhuppattiko’’ti evampettha attho veditabbo.
所谓“经文置入”，即置入、置于其中之意；经文置入即经文之阐述、述说。经文宣说之意也。置入者即置入，置入正是经文，也称“经文置入”。自己之心即当前心、前心，即宣说经文缘由之心，有时称自己心，有时称前心。异心亦同理。疑问意即问、问意，亦称为问者问。非佛教用语，解作经义，是经文宣说之说法。经文宣说为体，所谓八末分即此经文之意。又谓置入为经文，当前心、前心、异心乃至疑问心，都是问。须听根本法者之言即问者，因回答设置，故称“问者”。因“置入”为阳性，故称“问者”。八末分同理。由此可知，置入意涵及其形态、问者之定义皆明。置入之谓即经文置入，意即心等诸相置入。经文意变换中，自己心、异心与问心等相通的意义不得不明，故喻置入如八末分者。又谓问、问者即根本经论意，是善知识诠释法义之意。
Ettha ca paresaṃ indriyaparipākādikāraṇanirapekkhatā attajjhāsayassa visuṃ nikkhepabhāvo yutto. Tenevāha ‘‘kevalaṃ attano ajjhāsayeneva kathetī’’ti. Parajjhāsayapucchāvasikānaṃ pana paresaṃ ajjhāsayapucchānaṃ desanānimittabhūtānaṃ uppattiyaṃ pavattitānaṃ kathaṃ aṭṭhuppattiyaṃ anavarodho, pucchāvasikaaṭṭhuppattikānaṃ vā parajjhāsayānurodhena pavattitadesanattā kathaṃ parajjhāsaye anavarodhoti na codetabbametaṃ. Paresañhi abhinīhāraparipucchādivinimuttasseva suttadesanākāraṇuppādassa aṭṭhuppattibhāvena gahitattā parajjhāsayapucchāvasikānaṃ visuṃ gahaṇaṃ. Tathā hi dhammadāyādasuttādīnaṃ (ma. ni. 1.29) āmisuppādādidesanānimittaṃ ‘‘aṭṭhuppattī’’ti vuccati. Paresaṃ pucchaṃ vinā ajjhāsayameva nimittaṃ katvā desito parajjhāsayo, pucchāvasena desito pucchāvasikoti pākaṭo yamatthoti. Attano ajjhāsayeneva kathesi dhammatantiṭhapanatthanti daṭṭhabbaṃ. Sammappadhānasuttantahārakoti anupubbena niddiṭṭhānaṃ saṃyuttake sammappadhānapaṭisaṃyuttānaṃ suttānaṃ āvaḷi, tathā iddhipādahārakādi.Vimuttiparipācanīyā dhammā saddhindriyādayo. Abhinīhāranti paṇidhānaṃ.
此处因无他缘诸根成熟等条件依附，故自然多为自己内心置入。故说“唯以自己心置之”。异心问者、问者多因他心问者所起，而这个“八末分”因问者因缘而生不阻断，问者受他心之因缘而生亦不阻断，此非应作协助之论。因为他人问、发访之缘起，令置入八末分为他问所作，故对外因缘问者之入境烦恼而言，是因缘积聚。故佛教法中有习学经、法律说等宣说，缘生生灭的说法即称为“八末分”，此因说明。无他问，唯心自立才能成教称为因缘缘起之道；而他问乃由因缘故生，与法本意相契。定志与施法皆与成就配合无违，故称“八末分”。又因他问解脱、放弃烦恼、为根基之法，称为发愿与立志。
Vaṇṇāvaṇṇeti ettha ‘‘acchariyaṃ āvuso’’tiādinā bhikkhusaṅghena vutto vaṇṇopi saṅgahito, taṃ pana aṭṭhuppattiṃ katvā ‘‘atthi bhikkhave aññe ca dhammā’’tiādinā upari desanaṃ ārabhissatīti. ‘‘Mamaṃ vā bhikkhave pare vaṇṇaṃ bhāseyyu’’nti imissā desanāya brahmadattena vuttavaṇṇo aṭṭhuppattīti katvā vuttaṃ ‘‘antevāsī vaṇṇaṃ. Iti imaṃ vaṇṇāvaṇṇaṃ aṭṭhuppattiṃ katvā’’ti. Vā-saddo upamānasamuccayasaṃsayavavassaggapadapūraṇavikappādīsu bahūsu atthesu dissati. Tathā hesa ‘‘paṇḍito vāpi tena so’’tiādīsu (dha. pa. 63) upamāne dissati, sadisabhāveti attho. ‘‘Taṃ vāpi dhīrā muni vedayantī’’tiādīsu (su. ni. 203) samuccaye, ‘‘ke vā ime, kassa vā’’tiādīsu (pārā. 296) saṃsaye, ‘‘ayaṃ vā imesaṃ samaṇabrāhmaṇānaṃ sabbabālo sabbamūḷho’’tiādīsu vavassagge, ‘‘na vāyaṃ kumārako mattamaññāsī’’tiādīsu (saṃ. ni. 2.154) padapūraṇe, ‘‘ye hi keci bhikkhave samaṇā vā brāhmaṇā vā’’tiādīsu (ma. ni. 1.170) vikappe, idhāyaṃ vikappeyevāti dassento āha ‘‘vā-saddo vikappanattho’’ti. Para-saddo attheva aññatthe ‘‘ahañceva kho pana dhammaṃ deseyyaṃ, pare ca me na ājāneyyu’’ntiādīsu (dī. ni. 2.64, 65; ma. ni. 1.281; ma. ni. 2.223; saṃ. ni. 1.172; mahāva. 4, 8) atthi adhike ‘‘indriyaparopariyattañāṇa’’ntiādīsu (paṭi. ma. mātikā 68, 1.111) atthi pacchābhāge ‘‘parato āgamissatī’’tiādīsu. Atthi paccanīkabhāve ‘‘uppannaṃ parappavādaṃ saha dhammena suniggahitaṃ niggahetvā’’tiādīsu (dī. ni. 2.168). Idhāpi paccanīkabhāveti dassento āha ‘‘pareti paṭiviruddhā’’ti.
“描述”一词，此处以“奇异呀，诸比库”句为僧团所说，连同置入说论述完毕，故于其上展开讲说。“我等或他语”为此宣说之梵文词汇，也属于语词变换、比喻、词义充填等语音现象。在《达摩经·巴》63章中有类似“智者也是那样”等比喻说法，以及《素毗尼》203章中有关“贤达智者认知”等集合体，“谁是这些人，属于谁”之疑问辩论，《婆罗门经》296章词义注释等众多例证，都展示“语音变换”含义。此外有“我们非小儿以为狂妄”等辩论说法，及“不论什么比库或婆罗门”等多种变体，皆示此梵文语音变换意义。一切语言表象均依义，意在指出“他语变换”之义。又以“我亲自说法，别人不知”等句，于《长部》和《中部》律藏若干处示现，该词义于律部统计、释义等文献多有阐述，故终有其义存在。又于后卷《论议》载有“异口同声证法”，又有督促、根基之义，顷刻解除惑业。此处“发愿”谓愿力或投入之意。
Īdisesupīti ettha pi-saddo sambhāvane, tena ratanattayanimittampi akusalacittappavatti na kātabbā, pageva vaṭṭāmisalokāmisanimittanti dasseti. Sabhāvadhammato aññassa kattuabhāvajotanatthaṃ āhanatīti kattuatthe āghātasaddaṃ dasseti, tattha āhanatīti hiṃsati vibādhati, upatāpeti cāti attho. Āhanati etena, āhananamattaṃ vā āghātoti karaṇabhāvatthāpi sambhavantiyeva. Evaṃ avayavabhedanena āghāta-saddassa atthaṃ vatvā idāni tattha pariyāyenapi atthaṃ dassento ‘‘kopassetaṃ adhivacana’’nti āha. Ayañca nayo ‘‘appaccayo anabhiraddhī’’tiādīsupi yathāsambhavaṃ vattabbo. Appatītā honti tenāti pākaṭapariyāyena appaccaya-saddassa atthadassanaṃ, taṃmukhena pana na pacceti tenāti appaccayoti daṭṭhabbaṃ. Abhirādhayatīti sādhayati. Dvīhīti āghātaanabhiraddhipadehi. Ekenāti appaccayapadena. Sesānanti saññāviññāṇakkhandhānaṃ, saññāviññāṇaavasiṭṭhasaṅkhārakkhandhasaṅkhātānaṃ vā. Karaṇanti uppādanaṃ. Āghātādīnañhi pavattiyā paccayasamavāyanaṃ idha ‘‘karaṇa’’nti vuttaṃ, taṃ pana atthato uppādanameva. Anuppādanañhi sandhāya bhagavatā ‘‘na karaṇīyā’’ti vuttanti. Paṭikkhittameva ekuppādekavatthukekārammaṇekanirodhabhāvato.
“在此”所说的“敌意”等词，是指引发内心不善行为的缘由，因此如宝石的折射一般，不应为不善心的生起作因，而是应显示为如旋涡流转相似的恶缘。根据事理本性，不适合作为他者牵制的缘由称为“牵制”，故此处“牵制”一词表示敲击声，意指伤害、阻碍、激动等含义。所谓“敲击”者，亦即敲打本身，或为敲击因而产生的事情，均为因缘所生。由此用拆解方法说明“敲击”一词的意义，现在“敲击”一词的推展涵义为“忿恨”的意思。同时，析“非缘、专注”等词，按理应分别解说。“非缘”是指过失等不良状态明显表现出的因义，未被察觉的意谓不被知晓。所说“加重”是指能促成的意思。“二”指出敲击不加重的两个成份，“一”说明非缘一义。“余”是指色心之蕴，在色心蕴之后的行蕴。因乃生起的词汇有“因”，“由敲击等的发生视为因缘，在此所说因是指出生的因义。未出生的成因，世尊已言“不应为因”。彻底排除忍受之意，为防止恶业产生的能力。
Tatthāti tasmiṃ manopadose. Tumhanti ‘‘tumhāka’’nti iminā samānattho eko saddo ‘‘yathā amhāka’’nti iminā samānattho ‘‘amha’’nti ayaṃ saddo. Yathāha, ‘‘tasmā hi amhaṃ daharā na miyyare’’ti (jā. 1.9.93, 99). ‘‘Antarāyo’’ti idaṃ manopadosassa akaraṇīyatāya kāraṇavacanaṃ. Yasmā tumhākaṃyeva ca bhaveyya tena kopādinā paṭhamajjhānādīnaṃ antarāyo, tasmā te kopādipariyāyena vuttā āghātādayo na karaṇīyāti attho. Tena nāhaṃ ‘‘sabbaññū’’ti issarabhāvena tumhe tato nivāremi, atha kho iminā nāma kāraṇenāti dasseti. Taṃ pana kāraṇavacanaṃ yasmā ādīnavavibhāvanaṃ hoti, tasmā āha ‘‘ādīnavaṃ dassento’’ti. ‘‘Api nu tumhe’’tiādinā manopadoso na kālantarabhāvinoyeva hitasukhassa antarāyakaro, atha kho taṅkhaṇappavattirahassapi hitasukhassa antarāyakaroti manopadose ādīnavaṃ daḷhataraṃ katvā dasseti. Yesaṃ kesañci ‘‘pare’’tiādīsu viya na paṭiviruddhānaṃyevāti attho. Tenevāha ‘‘kupito’’tiādi.
“在彼”指在彼心中之嗔恨。“汝等”一词含义与“我等”相同，彼是一个词，“我等”一词相同含义正是此意。如经中言：“因此我等少儿不会死去”，意即“汝等”表“你们”的含义。“障碍”是指该心中嗔恨所产生的阻碍之因。由于若为汝所有，则嗔恨对初禅等为障碍，故嗔恨等作用不应成为因缘。故这里亦非以“全知者”的威能阻止，而是该因缘和缘由之义。因其为烦恼之断除，世尊故说“揭示烦恼”。“可否”一词应视当理出现在这类语句中。所谓“不生”即明显释义为“不生因”之意，前面却不作印证，故应理解为未生的含义。加重者为成就义。“二”为敲击及非成就之双义。“一”为非缘之义。“余”为识蕴最末，属于识蕴后之行蕴。“因”为产生。因敲击等出现因缘，中言因，实际上因是指出生的因义。世尊已说不能作为因。这里所说之拒绝，仅为防止恶业增生之能量。
Andhatamanti andhabhāvakaratamaṃ. Yanti yattha. Bhummatthe hi etaṃ paccattavacanaṃ. Yasmiṃ kāle kodho sahate naraṃ, andhatamaṃ tadā hotīti sambandho. Yanti vā kāraṇavacanaṃ, yasmā kodho uppajjamāno naraṃ abhibhavati, tasmā andhatamaṃ tadā hoti, yadā kodhoti attho yaṃtaṃsaddānaṃ ekantasambandhibhāvato. Atha vā yanti kiriyāya parāmasanaṃ. Kodho sahateti yadetaṃ kodhassa sahanaṃ abhibhavanaṃ, etaṃ andhakāratamabhavananti attho. Atha vā yaṃ naraṃ kodho sahate abhibhavati, tassa andhatamaṃ tadā hoti, tato ca kuddho atthaṃ na jānāti, kuddho dhammaṃ na passatīti. Antaratoti abbhantarato, cittato vā.
“昏暗”是极为昏暗者。如“之处”。于实地说，当时人遭愤怒时，即处于极昏暗之状态，此为关系词语之义。又为原因词，盖愤怒生起时人受到控制，故此为当时极昏暗之状态，而“愤怒”意指该音节之专注联系。亦有指行为之劝戒意，即“忍受愤怒”指容忍愤怒之状态，即成为昏暗之意。又若人忍受愤怒，故成极昏暗。由此人愤怒时不自知愤怒意所为何义，愤怒不能洞察法。“内者”即对于心之内在。
‘‘Idañcidañca kāraṇa’’nti iminā sabbaññū eva amhākaṃ satthā aviparītadhammadesanattā, svākkhāto dhammo ekantaniyyānikattā, suppaṭipanno saṅgho saṃkilesarahitattāti imamatthaṃ dasseti. ‘‘Idañcidañca kāraṇa’’nti etena ca ‘‘na sabbaññū’’tiādivacanaṃ abhūtaṃ atacchanti nibbeṭhitaṃ hoti. Dutiyaṃ padanti ‘‘ataccha’’nti padaṃ. Paṭhamassāti ‘‘abhūta’’nti padassa. Catutthañcāti ‘‘na ca panetaṃ amhesu saṃvijjatī’’ti padaṃ. Tatiyassāti ‘‘natthi cetaṃ amhesū’’ti padassa. Avaṇṇeyevāti kāraṇapatirūpakaṃ vatvā dosapatiṭṭhāpanavasena nindane eva. Na sabbatthāti kevalaṃ akkosanakhuṃsanavambhanādīsu na ekantena nibbeṭhanaṃ kātabbanti attho. Vuttamevatthaṃ ‘‘yadi hī’’tiādinā pākaṭaṃ katvā dasseti.
“这是亦此之因”是指如来因其无所不知且不开偏见而宣说本法，理则明确，全僧修行清净无染，故释此义。“这是亦此之因”中“非全知”等语表示否定，属于被排斥、珂释的部分。第二语为“否定”，第一语为“否定之未起”，第四为“不在我等中”。第三语为“不存于我等中”。“未描述”是一种指因象征而攻击结块之辞。这里非指全方位否定，而是指于谩骂、毁辱等方面的否定。经文以“如果是那样”的开示明确说明了此义。
§6
6.Ānandanti pamodanti etena dhammena taṃsamaṅgino sattāti ānanda-saddassa karaṇatthataṃ dasseti . Sobhanaṃ mano assāti sumano, sobhanaṃ vā mano sumano, tassa bhāvo somanassanti tadaññadhammānampi sampayuttānaṃ somanassabhāvo āpajjatīti? Nāpajjati ruḷhīsaddattā yathā ‘‘paṅkaja’’nti dassento ‘‘cetasikasukhassetaṃ adhivacana’’nti āha. Ubbilayatīti ubbilaṃ, bhindati purimāvatthāya visesaṃ āpajjatīti attho. Ubbilameva ubbilāvitaṃ, tassa bhāvo ubbilāvitattaṃ. Yāya uppannāya kāyacittaṃ vātapūritabhastā viya uddhumāyanākārappattaṃ hoti, tassā gehassitāya odaggiyapītiyā etaṃ adhivacanaṃ. Tenevāha ‘‘uddhaccāvahāyā’’tiādi. Idhāpi ‘‘kiñcāpi tesaṃ bhikkhūnaṃ ubbilāvitameva natthi, atha kho āyatiṃ kulaputtānaṃ edisesupi ṭhānesu akusaluppattiṃ paṭisedhento dhammanettiṃ ṭhapetī’’ti, ‘‘dvīhi padehi saṅkhārakkhandho, ekena vedanākkhandho vutto’’ti ettha ‘‘tesaṃ vasena sesānampi sampayuttadhammānaṃ karaṇaṃ paṭikkhittamevā’’ti ca aṭṭhakathāyaṃ, ‘‘pi-saddo sambhāvane’’tiādinā idha ca vuttanayena attho yathāsambhavaṃ veditabbo. ‘‘Tumhaṃyevassatena antarāyo’’ti etthāpi ‘‘antarāyoti ida’’ntiādinā heṭṭhā avaṇṇapakkhe vuttanayena attho veditabbo.
“欢喜”意谓与此法调和者；欢喜一词说明欢喜之因。若心悦色悦，则是欢喜，且与无明等结连之心喜相应，故此时生起欢喜心理。并非由枯燥之声产生，此谓“睡莲”等解法，表示心乐之意思。所谓“生长”，即如前所述特别生起之意。“生长”即表示一种生长状态。犹如被风吹起气球之手而攀升的形态，是该情绪兴起之表现，因此称为“激扬风动者”等词。这里亦说：部分比库并非现今生起恼怒，而是以后家族后代之某些境地或由不善缘起出不善现象，故此名为“敲击”等语的涵义。以“二处分别行蕴，由一处苦蕴所论”为名，“由此蕴以及余蕴所结连之因缘，终是由拒绝而成”的义理见于注疏中。称“在此产生之敌意”，还须如前所述来理解。
Kasmā panetanti ca vakkhamānaṃyeva atthaṃ manasi katvā codeti. Ācariyo ‘‘saccaṃ vaṇṇita’’nti tamatthaṃ paṭijānitvā ‘‘taṃ pana nekkhammanissita’’ntiādinā pariharati. Tattha etanti ānandādīnaṃ akaraṇīyatāvacanaṃ. Nanu bhagavatā vaṇṇitanti sambandho. Kasiṇenāti kasiṇatāya sakalabhāvena. Keci pana ‘‘jambudīpassāti karaṇe sāmivacana’’nti vadanti, tesaṃ matena kasiṇajambudīpa-saddānaṃ samānādhikaraṇabhāvo daṭṭhabbo. Tasmāti yasmā gehassitapītisomanassaṃ jhānādīnaṃ antarāyakaraṃ, tasmā. Vuttañhetaṃ bhagavatā ‘‘somanassaṃ pāhaṃ devānaṃ inda duvidhena vadāmi sevitabbampi asevitabbampī’’ti (dī. ni. 2.359). ‘‘Ayañhī’’tiādi yena sampayuttā pīti antarāyakarī, taṃ dassanatthaṃ vuttaṃ. Tattha ‘‘idañhi lobhasahagataṃ pītisomanassa’’nti vattabbaṃ siyā, pītiggahaṇena pana somanassampi gahitameva hoti somanassarahitāya pītiyā abhāvatoti pītiyeva gahitāti daṭṭhabbaṃ. Atha vā sevitabbāsevitabbavibhāgavacanato somanassassa pākaṭo antarāyakarabhāvo, na tathā pītiyāti pītiyeva lobhasahagatattena visesetvā vuttā. ‘‘Luddho attha’’ntiādigāthānaṃ ‘‘kuddho attha’’ntiādi gāthāsu viya attho daṭṭhabbo.
问及为何如此，心中思量，老师告知“如实称述”，明白本义，而后说“是因离出家心”等话，予以调释。此话云论欢喜等并非原因。若非世尊言说，即难以得知意涵。乃至呼称为“入定者”之统称。“某些人说‘占据地界者’，即意谓同类相共之名号，按此法理应认同为同一涵意。故：因由家宅欢喜心、睡定等成就的障碍，故名如此。世尊曾言：“我否定天帝印吠陀两个方面的快乐。”解释此言，即表因缘既合而生起之乐被认为是障碍。又安心无烦恼的失乐情感，也是表示乐的概念。即使不应织入烦恼，仍须考量乐与嗔恨之共同行为。咒语“愤怒意”等表现此意。
‘‘Mamaṃ vā bhikkhave pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā vaṇṇaṃ bhāseyyuṃ, saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra ce tumhe assatha ānandino sumanā ubbilāvitā, api nu tumhe paresaṃ subhāsitadubbhāsitaṃ ājāneyyāthāti. No hetaṃ bhante’’ti ayaṃ tatiyavāro, so desanākāle nīharitvā desetabbapuggalābhāvato desanāya anāgatopi tadatthasambhavato atthato āgatoyevāti daṭṭhabbo yathā taṃ kathāvatthupakaraṇaṃ vitthāravasenāti adhippāyo. ‘‘Atthato āgato yevā’’ti etena saṃvaṇṇanākāle tathā bujjhanakasattānaṃ vasena so vāro ānetvā vattabboti dasseti. ‘‘Yatheva hī’’tiādinā tamevatthasambhavaṃ vibhāveti. Vuttanayenāti ‘‘tatra tumhehīti tasmiṃ vaṇṇe tumhehī’’tiādinā, ‘‘dutiyaṃ padaṃ paṭhamassa padassa, catutthañca tatiyassa vevacana’’ntiādinā ca vuttanayena.
“比库们，可以用其他的词汇来阐释，也可以用法义的词汇来阐释，或用僧团的相关词汇阐释；如果你们由此愉悦欢喜、欢欣盛起，你们难道还会生起对他人所说的善恶语有所烦恼吗？不是的，尊者。”这是第三段。此段在说法时略去，以免无缘故为听者增添障碍，且未来若符合其意亦可引申。由此可见，这段是就此语句内容详细解释，称为“随意解说”。“确实是来意”指的是，在此叙说时当令了知，有智慧的听众会因其缘境而得此语句，依此加以规范说理。句中“如是”、“正如”之语，专门讲解该意涵。所谓“说法缘起”，即“于此语句中你们者”等之义，再加上“第二词属于第一词，第四词属于第三词”等叙说解释。
Cūḷasīlavaṇṇanā小戒注释
§7
7.Nivatto amūlakattā vissajjetabbatābhāvato. Anuvattatiyeva vissajjetabbatāya adhikatabhāvato. Anusandhiṃ dassessati ‘‘atthi bhikkhave’’tiādinā. Oranti vā aparabhāgo ‘‘orato bhogaṃ, oraṃ pāra’’ntiādīsu viya. Atha vā heṭṭhāattho ora-saddo ‘‘oraṃ āgamanāya ye paccayā, te orambhāgiyāni saṃyojanānī’’tiādīsu viya. Sīlañhi samādhipaññāyo apekkhitvā aparabhāgo, heṭṭhābhūtañca hotīti. Sīlamattakanti ettha matta-saddo appakattho vā ‘‘bhesajjamattā’’tiādīsu (dī. ni. 1.447) viya. Visesanivattiattho vā ‘‘avitakkavicāramattā dhammā (dha. sa. tikamātikā 6), manomattā dhātu manodhātū’’ti ca ādīsu viya. ‘‘Appamattakaṃ, oramattaka’’nti padadvayena sāmaññato vuttoyeva hi attho sīlamattakanti visesavasena vutto. Atha vā sīlenapi tadekadesasseva saṅgahaṇatthaṃ appakatthavācako, visesanivattiattho eva vā ‘‘sīlamattaka’’nti ettha matta-saddo vutto. Tathā hi indriyasaṃvarapaccayasannissitasīlāni idha desanaṃ anāruḷhāni. Na hi tāni pātimokkhaājīvapārisuddhisīlāni viya sabbaputhujjanesu pākaṭānīti. ‘‘Ussāhaṃ katvā’’ti etena ‘‘vadamāno’’ti ettha sattiatthaṃ māna-saddaṃ dasseti.
关于“已根本回避”者，因无须回避而无此义；反而是附带回避则有其意义。对此，反复说明，如“比库们有”、“比库们”等，类似于“有边境之享用、越境之横越”等义似。或下义“边音”解作“到边境的来因，那些边界部分即是束缚”，此说法专指戒律、定慧等所赖依的较高境地，低于此义则不成立。此时“戒重”概念，称“药量”等义，如同《律藏》中所示。特别之区别于“无思无虑法、心界”等相关语句。所谓“戒轻、往重”，是一对用语，总体指戒体之内容而非量之轻重。或戒语仅为断定，使其统一，侧重其区别作用，称为“戒重”之义。因感官调伏为缘所依之戒，此处论说并非戒律那等严格清净的生活规范，不是凡夫通有的常见戒。“努力作已”说法，即此处“说着”的意思，彰显心识之自尊。
Alaṅkaraṇaṃ vibhūsanaṃ alaṅkāro, kuṇḍalādipasādhanaṃ vā. Ūnaṭṭhānapūraṇaṃ maṇḍanaṃ. Maṇḍaneti maṇḍanahetu. Atha vā maṇḍatīti maṇḍano, maṇḍanajātiko puriso. Bahuvacanatthe ca idaṃ ekavacanaṃ, maṇḍanasīlesūti attho. Paripūrakārīti ettha iti-saddo ādiattho, pakārattho vā, tena sakalampi sīlathomana suttaṃ dasseti. Candananti candanasahacaraṇato candanagandho, tathā tagarādīsupi. Satañca gandhoti ettha gandho viyāti gandhoti vutto sīlanibandhano thutighoso. Sīlañhi kittiyā nimittaṃ. Yathāha ‘‘sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchatī’’ti (dī. ni. 2.150; a. ni. 5.213; mahāva. 285). Pavāyatīti pakāsati. Gandhāva gandhajātā.
装饰、饰物指装束、耳环等装饰品。填充缺损的称为装点；装点乃是装饰之因。又称装饰者，装饰天生之男子。复数时指此为单数，是“饰品风格”的含义。此处似指某种全备、圆满之戒法。檀香指檀香树及其香气，亦用于桃花等香气。香气乃指香味，此处可通晓为戒律约束发出的赞声。如说“有戒德者善声名扬”，为经验性赞美。表达宣扬、发扬。香气起于香源。
‘‘Appakaṃ bahuka’’nti idaṃ pārāpāraṃ viya aññamaññaṃ upanidhāya vuccatīti āha ‘‘upariguṇe upanidhāyā’’ti. Sīlañhīti ettha hi-saddo hetuattho, tena idaṃ dasseti ‘‘yasmā sīlaṃ kiñcāpi patiṭṭhābhāvena samādhissa bahukāraṃ, pabhāvādiguṇavisese panassa upanidhāya kalampi na upeti, tathā samādhi ca paññāyā’’ti. Tenevāha ‘‘tasmā’’tiādi. Idāni ‘‘katha’’nti pucchitvā samādhissa ānubhāvaṃ vitthārato vibhāveti. ‘‘Abhi…pe…mūle’’ti idaṃ yamakapāṭihāriyassa supākaṭabhāvadassanatthaṃ, aññehi bodhimūlañātisamāgamādīsu katapāṭihāriyehi visesanatthañca vuttaṃ. Yamakapāṭihāriyakaraṇatthāya hi bhagavato citte uppanne tadanucchavikaṃ ṭhānaṃ icchitabbanti ratanamaṇḍapādi sakkassa devarañño āṇāya vissakammunā nimmitanti vadanti, bhagavatāva nimmitanti apare. ‘‘Yo koci evarūpaṃ pāṭihāriyaṃ kātuṃ samattho atthi ce, āgacchatū’’ti codanāsadisattā vuttaṃ ‘‘attādānaparidīpana’’nti. Tattha attādānaṃ anuyogo, titthiyānaṃ tathā kātuṃ asamatthattā, ‘‘karissāmā’’ti pubbe uṭṭhitattā titthiyaparimaddanaṃ.
“轻微且多”的含义，此处是以相对对立词叠置而成的词语，用以说明品质相互依存。如云“加重之物相依加增”，换言之，戒法之因果、活现及种种品质相互支持而不生空缺。故以此而说“故戒法所基，自有轻重不息，对治智慧功德齐具”。因此，接着说“所以”缘由。此刻解答“如何”提出对功德的详述。所谓“根本殊胜”，此处采用对偶结构，目的是明示佛心所生留下的殊胜现象，于他教根本不可得之处。故比喻为宝殿、天帝所驾之车，天界瑰宝，佛以其所显现。又说“谁能为此神奇事迹者，来吧”，其后有鼓励话语“自觉自照”之意。因异端教徒不能为此，故说“我等将来制止异端”，预示早前曾起驱使异端的心意。
Uparimakāyatotiādi paṭisambhidāmagge (paṭi. ma. 1.116).
『上身』等语，见《无碍解道》（《无碍解道》一·一一六）。
Tatthāyaṃ pāḷiseso –
此处有巴利文段存留——
‘‘Heṭṭhimakāyato aggikkhandho pavattati, uparimakāyato udakadhārā pavattati. Puratthimakāyato aggi, pacchimakāyato udakaṃ. Pacchimakāyato aggi, puratthimakāyato udakaṃ. Dakkhiṇaakkhito aggi, vāmaakkhito udakaṃ. Vāmaakkhito aggi, dakkhiṇaakkhito udakaṃ. Dakkhiṇakaṇṇasotato aggi, vāmakaṇṇasotato udakaṃ. Vāmakaṇṇasotato aggi, dakkhiṇakaṇṇasotato udakaṃ. Dakkhiṇanāsikāsotato aggi, vāmanāsikāsotato udakaṃ. Vāmanāsikāsotato aggi, dakkhiṇanāsikāsotato udakaṃ. Dakkhiṇaaṃsakūṭato aggi, vāmaaṃsakūṭato udakaṃ. Vāmaaṃsakūṭato aggi, dakkhiṇaaṃsakūṭato udakaṃ. Dakkhiṇahatthato aggi, vāmahatthato udakaṃ. Vāmahatthato aggi, dakkhiṇahatthato udakaṃ. Dakkhiṇapassato aggi, vāmapassato udakaṃ. Vāmapassato aggi, dakkhiṇapassato udakaṃ. Dakkhiṇapādato aggi , vāmapādato udakaṃ. Vāmapādato aggi, dakkhiṇapādato udakaṃ. Aṅgulaṅgulehi aggi, aṅgulantarikāhi udakaṃ . Aṅgulantarikāhi aggi, aṅgulaṅgulehi udakaṃ. Ekekalomato aggi, ekekalomato udakaṃ. Lomakūpato lomakūpato aggikkhandho pavattati, lomakūpato lomakūpato udakadhārā pavattatī’’ti (paṭi. ma. 1.116).
“身体下部燃起火焰堆积，上部则有流水流动。身体前方燃烧火焰，后方流动水流。后方燃火，前方则是水；右侧燃火，左侧则是水；左侧燃火，右侧则是水。右耳听处燃火，左耳听处则是水；左耳听处燃火，右耳听处则是水。右鼻孔中燃火，左鼻孔中则是水；左鼻孔中燃火，右鼻孔中则是水。右眼角燃火，左眼角则是水；左眼角燃火，右眼角则是水。右手燃火，左手则是水；左手燃火，右手则是水。右眼燃火，左眼则是水；左眼燃火，右眼则是水。右脚燃火，左脚则是水；左脚燃火，右脚则是水。指趾之间有火，指节之间则是水；指节之间燃火，指趾之间则是水。每一根毛发处有火焰，每一根毛发处亦有流水流动。”
Aṭṭhakathāyaṃ pana ‘‘ekekalomakūpato’’ti āgataṃ.
然而在注疏中出现了“每根毛发处”的说法。
‘‘Channaṃ vaṇṇānanti ādinayappavatta’’nti etthāpi nīlānaṃ pītakānaṃ lohitakānaṃ odātānaṃ mañjiṭṭhānaṃ pabhassarānanti ayaṃ pāḷiseso. ‘‘Suvaṇṇavaṇṇā rasmiyo’’ti idaṃ tāsaṃ yebhuyyatāya vuttaṃ. Vitthāretabbanti etthāpi ‘‘satthā tiṭṭhati, nimmito caṅkamati vā nisīdati vā seyyaṃ vā kappetī’’tiādinā catūsu iriyāpathesu ekekamūlakā satthuvasena cattāro, nimmitavasena cattāroti sabbeva aṭṭha vāre vitthāretabbaṃ.
“有覆盖、有颜色等起始现象”这里也说到，青色、黄色、红色、白色、鲜艳者等，这属于巴利文残部。也说“金黄色光芒”，这些都是供称颂用的词。还应详细展开说明，譬如“四行脚中，佛陀现住、行走、坐卧”，这四者各自独立的根源，亦当详细说明八项内容。
Madhupāyāsanti madhusittaṃ pāyāsaṃ. Attā mitto majjhatto verīti catūsu sīmasambhedavasena caturaṅgasamannāgataṃ mettākammaṭṭhānaṃ. ‘‘Caturaṅgasamannāgata’’nti idaṃ pana ‘‘vīriyādhiṭṭhāna’’nti etenāpi yojetabbaṃ. Tattha ‘‘kāmaṃ taco ca nhāru cā’’tiādipāḷi (ma. ni. 2.184; saṃ. ni. 2.22; a. ni. 2.5; a. ni. 8.13; mahāni. 196) vasena caturaṅgasamannāgatatā veditabbā. ‘‘Kicchaṃ vatāyaṃ loko āpanno’’tiādinā (dī. ni. 2.57; saṃ. ni. 2.4) jarāmaraṇamukhena paccayākāre ñāṇaṃ otāretvā. Ānāpānacatutthajjhānanti etthāpi ‘‘sabbabuddhānaṃ āciṇṇa’’nti padaṃ vibhattivipariṇāmaṃ katvā yojetabbaṃ. Tampi hi sabbabuddhānaṃ āciṇṇamevāti vadanti. Chattiṃsakoṭisatasahassamukhena mahāvajirañāṇagabbhaṃ gaṇhāpento vipassanaṃvaḍḍhetvā. Dvattiṃsadoṇagaṇhanappamāṇaṃ kuṇḍaṃ kolambo. Daribhāgo kandaro. Cakkavāḷapādesu mahāsamuddo cakkavāḷamahāsamuddo.
所谓“蜂蜜麦乳”即蜜渣糊状酒浆。自利，慈友，出中间——这是指四方相分别的四重配合的慈法修习处。所谓“四重配合”还能称为“精进所坚”，此处也应加以联系。其中“欲、皮肤、头发”等巴利语散见经文（辨中、相中、道中、律藏、长部应相）证实此四重配合是可晓的。所谓“世间因缘所致的老死”，看透此理之后生起知识。所谓“入出息第四禅”，这里也应联系“一切佛都已经圆满”这句，做语句分解、意义转化并连接。此处指出佛以三十六亿五千万种面孔孕育大智慧，增长内视，积聚二十二位猎头队，如同池塘、蓬荜、谷仓般的观察场所。这是广大无量的眼界及智慧场所。
‘‘Duve puthujjanā’’tiādi puthujjane labbhamānavibhāgadassanatthaṃ vuttaṃ, na mūlapariyāyavaṇṇanādīsu viya puthujjanavisesaniddhāraṇatthaṃ. Sabbopi hi puthujjano bhagavato upari guṇe vibhāvetuṃ na sakkoti, tiṭṭhatu puthujjano, sāvakapaccekabuddhānampi avisayā buddhaguṇā. Tathā hi vakkhati ‘‘sotāpannā’’tiādi (dī. ni. aṭṭha. 1.8). Vācuggatakaraṇaṃ uggaho. Atthaparipucchanaṃ paripucchā. Aṭṭhakathāvasena atthassa savanaṃ savanaṃ. Byañjanatthānaṃ sunikkhepasudassanena dhammassa pariharaṇaṃ dhāraṇaṃ. Evaṃ sutadhātaparicitānaṃ manasānupekkhanaṃ paccavekkhaṇaṃ. Bahūnaṃ nānappakārānaṃ kilesānaṃ sakkāyadiṭṭhiyā ca avihatattā tā janenti, tāhi vā janitāti puthujjanā. Avighātameva vā jana-saddo vadati. Puthu satthārānaṃ mukhullokikāti ettha puthū janā satthupaṭiññā etesanti puthujjanāti vacanattho. Puthu…pe… avuṭṭhitāti ettha janetabbā, jāyanti vā etthāti janā, gatiyo. Puthū janā etesanti puthujjanā. Ito pare jāyanti etehīti janā, abhisaṅkhārādayo. Te etesaṃ puthū vijjantīti puthujjanā. Abhisaṅkharaṇādi attho eva vā jana-saddo daṭṭhabbo. Kāmarāgabhavarāgadiṭṭhiavijjā oghā. Rāgaggiādayo santāpā. Teyeva, sabbepi vā kilesā pariḷāhā. Puthu pañcasu kāmaguṇesu rattāti ettha jāyatīti jano, rāgo gedhoti evaṃ ādiko. Puthu jano etesanti puthujjanā, puthūsu vā janā jātā rattāti evaṃ rāgādiattho eva vā jana-saddo daṭṭhabbo. Palibuddhāti sambuddhā, upaddutā vā. ‘‘Puthūnaṃ gaṇanapathamatītāna’’ntiādinā puthū janā puthujjanāti dasseti.
“有两种凡夫”等句，是为说明凡夫因断别法而生的分别知识目的，其并非对凡夫的本质进行定义说明。凡夫无力区分世尊之上功德，但仍以凡夫身份保持，诸弟子阿外道亦复如是。如《得入流人品》中“初入流者”等文所述。此处包括了言语发出、义理追问、注疏中逐字逐义详细解说，是令闻法者更充分领会。各种烦恼杂染烦乱与我见、执着彼此相染生起，正是故生人众称为凡夫。即使没有干扰，人声仍称“人群声音”。“普通众生出现在世间”意于此处“众生”即凡夫之意。众生即因缘所生，习气造作等皆属其内涵。此中亦包括婬欲、恶见及无明等烦恼浪潮，诸苦恼症候由此俱生；您见此为全部烦恼之焦躁苦闷。普通众生常染五欲情乱，各现红色，是眷属之缘。普通群众称为凡夫，意味着大批众生此处彰显，彼皆生起六根六境的染污相续。所称“凡夫”是与“觉悟者”等对立的意涵。
Yehi guṇavisesehi nimittabhūtehi bhagavati tathāgata-saddo pavatto, taṃdassanatthaṃ ‘‘aṭṭhahi kāraṇehi bhagavā tathāgato’’tiādimāha. Guṇanemittakāneva hi bhagavato sabbāni nāmāni. Yathāha –
以各种功德特质、缘起标记而为世尊如来名号所彰显，故说“由于八因缘世尊如来”诸名成立。这些名称皆属世尊各种功德与缘起所表现之名号。例如……
‘‘Asaṅkhyeyyāni nāmāni, saguṇena mahesino;
‘‘不可计数的名称，乃具足功德的大神所著；
Guṇena nāmamuddheyyaṃ, api nāmasahassato’’ti. (dha. sa. aṭṭha. 1313; udā. aṭṭha. 53; paṭi. ma. aṭṭha. 1.1.76);
以功德为名，更高于万名称号”」（见《法句经注》八卷第1313偈；《优陀那经注》八卷第53偈；《巴提经大疏》八卷第1.1.76）
Tathā āgatoti ettha ākāraniyamanavasena opammasampaṭipādanattho tathā-saddo. Sāmaññajotanāya visesāvaṭṭhānato paṭipadāgamanattho āgata-saddo, na ñāṇagamanattho ‘‘tathalakkhaṇaṃ āgato’’tiādīsu (dī. ni. aṭṭha. 1.7; ma. ni. aṭṭha. 1.12; saṃ. ni. aṭṭha. 2.4.78; a. ni. aṭṭha. 1.1.170; udā. aṭṭha. 18; paṭi. ma. aṭṭha. 1.1.37; theragā. aṭṭha. 1.3; itivu. aṭṭha. 38; mahāni. aṭṭha. 14) viya, nāpi kāyagamanādiattho ‘‘āgato kho mahāsamaṇo, māgadhānaṃ giribbaja’’ntiādīsu (mahāva. 62) viya. Tattha yadākāraniyamanavasena opammasampaṭipādanattho tathā-saddo, taṃ karuṇāpadhānattā mahākaruṇāmukhena purimabuddhānaṃ āgamanapaṭipadaṃ udāharaṇavasena sāmaññato dassento yaṃtaṃsaddānaṃ ekantasambandhabhāvato ‘‘yathā sabbaloka…pe… āgatā’’ti āha. Taṃ pana paṭipadaṃ mahāpadānasuttādīsu (dī. ni. 2.4) sambahulaniddesena supākaṭānaṃ āsannānañca vipassīādīnaṃ channaṃ sammāsambuddhānaṃ vasena nidassento ‘‘yathā vipassī bhagavā’’tiādimāha. Tattha yenaabhinīhārenāti manussattaliṅgasampattihetusatthāradassanapabbajjāabhiññādiguṇasampattiadhikārachandānaṃ vasena aṭṭhaṅgasamannāgatena kāyappaṇidhānamahāpaṇidhānena . Sabbesañhi buddhānaṃ kāyappaṇidhānaṃ imināva abhinīhārena samijjhatīti. Evaṃ mahābhinīhāravasena ‘‘tathāgato’’ti padassa atthaṃ dassetvā idāni pāramīpūraṇavasena dassetuṃ ‘‘yathā vipassī bhagavā…pe… kassapo bhagavā dānapāramiṃ pūretvā’’tiādimāha.
“如来降临”一词，在此不是因具足形状而成的特殊变化，用以修饰说明，而是泛指内行修证之义的称谓。作为通说光明的特征，强调道理显现、教义彰示的意义，仅指《如来》一词的来临，不是指智慧现前的意思（见《大毗尼尼注》八卷1.7；《中毗尼尼注》八卷1.12；《增毗尼尼注》八卷2.4.78；《论事经注》八卷1.1.170；《优陀那经注》八卷18；《巴提经大疏》八卷1.1.37；《长老颂注》八卷1.3；《伊提语注》八卷38；《大毗尼尼注》八卷14），亦不是指“大神游方至迦毗罗卫”（《大佛顶经》62偈）的身体到来之义。其用意在于以慈悲为依托，大慈大悲之前佛的降临教化示现，通俗地展示各个称呼中始终一致的“如实现前”的现象。此降临修行之迹例，诸多经藏比如《大本生经》等多有记载，显现已成就、隐而未现的清净正觉者的示现。“譬如毗婆尸佛”等语，说明这是依诸如来具足人间相貌、智慧功能、扬弃尘垢、八正道完备、身体大愿之因缘而示现。诸佛皆以此大愿投身人间，修行器用具足，故称“如来”。现今以此崇高大愿的圆满，说明“如来”的意义，举如毗婆尸佛、迦多波佛以至迦叶佛为例，表明“如来”是充满圆满福德功德而应受尊敬称祷的圣者。
Ettha ca suttantikānaṃ mahābodhiyānapaṭipadāya kosallajananatthaṃ pāramīsu ayaṃ vitthārakathā – kā panetā pāramiyo? Kenaṭṭhena pāramiyo? Katividhā cetā? Ko tāsaṃ kamo? Kāni lakkhaṇarasapaccupaṭṭhānapadaṭṭhānāni? Ko paccayo? Ko saṃkileso? Kiṃ vodānaṃ? Ko paṭipakkho? Kā paṭipatti? Ko vibhāgo? Ko saṅgaho? Ko sampādanūpāyo? Kittakena kālena sampādanaṃ? Ko ānisaṃso? Kiṃ cetāsaṃ phalanti?
这里诸部经文就大觉修行道上菩萨所行波罗蜜展开巧妙设问：何谓彼波罗蜜？以什么缘起彼波罗蜜？何种意念？其业何处？有何征相及所依？所引发什么因缘？有哪些污染？以何诤语？对境对象为何？修行道路为？如何分类？何谓概括？如何成就？于何时完成？何为助缘？意念结果为何？
Tatridaṃ vissajjanaṃ – kā panetā pāramiyoti. Taṇhāmānādīhi anupahatā karuṇūpāyakosallapariggahitā dānādayo guṇā pāramiyo.
此处教说辨析——何谓所谓彼波罗蜜？即指以断除渴爱及其他烦恼的心，具备慈悲方便及巧妙善巧周全摄持的施舍等功德，即波罗蜜。
Kenaṭṭhena pāramiyoti dānasīlādiguṇavisesayogena sattuttamatāya paramā mahāsattā bodhisattā, tesaṃ bhāvo, kammaṃ vā pāramī, dānādikiriyā. Atha vā paratīti paramo, dānādiguṇānaṃ pūrako pālako ca bodhisatto. Paramassa ayaṃ, paramassa vā bhāvo, kammaṃ vā pāramī, dānādikiriyāva. Atha vā paraṃ sattaṃ attani mavati bandhati guṇavisesayogena, paraṃ vā adhikataraṃ majjati sujjhati saṃkilesamalato, paraṃ vā seṭṭhaṃ nibbānaṃ visesena mayati gacchati, paraṃ vā lokaṃ pamāṇabhūtena ñāṇavisesena idhalokaṃ viya munāti paricchindati, paraṃ vā ativiya sīlādiguṇagaṇaṃ attano santāne minoti pakkhipati, paraṃ vā attabhūtato dhammakāyato aññaṃ, paṭipakkhaṃ vā tadanatthakaraṃ kilesacoragaṇaṃ mināti hiṃsatīti paramo, mahāsatto. ‘‘Paramassa aya’’ntiādi vuttanayeneva yojetabbaṃ. Pāre vā nibbāne majjati sujjhati satte ca sodheti, tattha vā satte mavati bandhati yojeti, taṃ vā mayati gacchati gameti ca, munāti vā taṃ yāthāvato, tattha vā satte minoti pakkhipati, kilesāriṃ vā sattānaṃ tattha mināti hiṃsatīti pāramī, mahāpuriso. Tassa bhāvo, kammaṃ vā pāramitā, dānādikiriyāva. Iminā nayena pāramīnaṃ saddattho veditabbo.
何由成彼波罗蜜？以施舍、戒等功德及特殊因缘，配合菩萨的极大决心，乃成为最上大士。其存在状态、行为称为波罗蜜，施行为导引。或是最高，意谓其为施舍等功德的充满、保护者菩萨。此为最高，对于最高者而言，亦即存在状态或者行为是施舍业波罗蜜。或菩萨注重自我，缘功德特别强，或沉溺甚至执着污染，或追求超越最高，偏向涅槃特胜，或以知识的特别力量在下界梳理人间如哲人般，或锐意以戒行功德充实自性子孙，或本体自性法体显现他如其异，与之成对的却是无明烦恼毒害众生——此皆最高乃大士。此“彼存在”和“行为”即波罗蜜、施舍业。依此方法可知波罗蜜的涵义。波罗蜜或投身彼岸涅槃，智慧亦得清净；在世众生中，或身执着而污染；或智慧了达，而舍弃染污；或具足波罗蜜而悲悯世人以降伏烦恼；此皆大人，称之波罗蜜，其存在与行为乃施舍及其波罗蜜。由此教法应理解波罗蜜字义。
Katividhāti saṅkhepato dasavidhā, tā pana pāḷiyaṃ sarūpato āgatāyeva. Yathāha –
何种类别者？简略说是十种，且其巴利文形式皆同相近，譬如说——
‘‘Vicinanto tadā dakkhiṃ, paṭhamaṃ dānapārami’’ntiādi (bu. vaṃ. 116).
“当时思惟之后，‘首要的是布施度’等语。”(参见《增支部》卷第116页)
Yathā cāha –
又如说——
‘‘Kati nu kho bhante buddhakārakā dhammā? Dasa kho sāriputta buddhakārakā dhammā. Katame dasa? Dānaṃ kho sāriputta buddhakārako dhammo, sīlaṃ nekkhammaṃ paññā vīriyaṃ khanti saccamadhiṭṭhānaṃ mettā upekkhā buddhakārako dhammo, ime kho sāriputta dasa buddhakārakā dhammāti. Idamavoca bhagavā, idaṃ vatvāna sugato athāparaṃ etadavoca satthā –
“尊者啊，究竟有多少佛所建立的法？尊者沙利子回答：‘共有十种佛所建立的法。何以为十？布施、戒、出离、智慧、精进、忍耐、真实、坚定、慈、舍，这便是尊者沙利子所说的十种佛所建立的法。’世尊说完这句后，称赞者如来随后教诲说——
‘Dānaṃ sīlañca nekkhammaṃ, paññā vīriyena pañcamaṃ;
‘布施、戒、出离，智慧并精进为前五，
Khanti saccaṃ adhiṭṭhānaṃ, mettupekkhāti te dasā’ti’’.
忍耐、真实、坚定，慈与舍这便是这十种。’
Keci pana ‘‘chabbidhā’’ti vadanti, taṃ etāsaṃ saṅgahavasena vuttaṃ. So pana saṅgaho parato āvibhavissati.
有些人称为『六种』，此语乃将它们合为一类而言。此合称之后还会另行展开详细说明。
Ko tāsaṃ kamoti ettha kamo nāma desanākkamo, so ca paṭhamasamādānahetuko, samādānaṃ pavicayahetukaṃ, iti yathā ādimhi pavicitā samādinnā ca, tathā desitā. Tattha ca dānaṃ sīlassa bahūpakāraṃ sukarañcāti taṃ ādimhi vuttaṃ. Dānaṃ sīlapariggahitaṃ mahapphalaṃ hoti mahānisaṃsanti dānānantaraṃ sīlaṃ vuttaṃ. Sīlaṃ nekkhammapariggahitaṃ, nekkhammaṃ paññāpariggahitaṃ, paññā vīriyapariggahitā, vīriyaṃ khantipariggahitaṃ, khanti saccapariggahitā, saccaṃ adhiṭṭhānapariggahitaṃ, adhiṭṭhānaṃ mettāpariggahitaṃ, mettā upekkhāpariggahitā mahapphalā hoti mahānisaṃsāti mettānantaraṃ upekkhā vuttā. Upekkhā pana karuṇāpariggahitā, karuṇā ca upekkhāpariggahitāti veditabbā. Kathaṃ pana mahākāruṇikā bodhisattā sattesu upekkhakā hontīti? Upekkhitabbayuttesu kañci kālaṃ upekkhakā honti, na pana sabbattha, sabbadā cāti keci. Apare pana na sattesu upekkhakā, sattakatesu pana vippakāresu upekkhakā hontīti.
此处所谓『六种』，其意为教诲的次第进展，即初次接受教理的缘由，以及入道的条件因缘。初始阶段即所谓已被教导、已入道者亦如是教示。于此，布施被说为有益于持戒且不易行，故初始即加以言说。布施依持戒而得大果，众多诸善亦由布施之后持戒而显现。持戒依出离而具足，出离依慧而具足，慧依精进而具足，精进依忍耐而具足，忍耐依真实而具足，真实依坚定而具足，坚定依慈悲而具足，慈悲依舍无量，故谓之大果众善；在慈悲之后是舍。慈悲又依舍而具足，故应知慈悲与舍相互成立。然何以大悲菩萨于诸众生中能现舍者乎？因于应舍诸时，有时如是舍，非恒时恒处皆如是舍，此为少数。复有他者，则非于众生恒舍，惟于特定众生及其不同缘起时舍也。
Aparo nayo – pacurajanesupi pavattiyā sabbasattasādhāraṇattā, appaphalattā, sukarattā ca ādimhi dānaṃ vuttaṃ. Sīlenadāyakapaṭiggāhakasuddhito, parānuggahaṃ vatvā parapīḷānivattivacanato, kiriyadhammaṃ vatvā akiriyadhammavacanato, bhogasampattihetuṃ vatvā bhavasampattihetuvacanato ca dānassa anantaraṃ sīlaṃ vuttaṃ. Nekkhammena sīlasampattisiddhito, kāyavacīsucaritaṃ vatvā manosucaritavacanato, visuddhasīlassa sukheneva jhānasamijjhanato, kammāparādhappahānena payogasuddhiṃ vatvā kilesāparādhappahānena āsayasuddhivacanato, vītikkamappahānena cittassa pariyuṭṭhānappahānavacanato ca sīlassa anantaraṃ nekkhammaṃ vuttaṃ. Paññāya nekkhammassa siddhiparisuddhito, jhānābhāve paññābhāvavacanato. Samādhipadaṭṭhānā hi paññā, paññāpaccupaṭṭhāno ca samādhi. Samathanimittaṃ vatvā upekkhānimittavacanato, parahitajjhānena parahitakaraṇūpāyakosallavacanato ca nekkhammassa anantaraṃ paññā vuttā. Vīriyārambhena paññākiccasiddhito, sattasuññatādhammanijjhānakkhantiṃ vatvā sattahitāya ārambhassa acchariyatāvacanato, upekkhānimittaṃ vatvā paggahanimittavacanato, nisammakāritaṃ vatvā uṭṭhānavacanato ca. Nisammakārino hi uṭṭhānaṃ phalavisesamāvahatīti paññāya anantaraṃ vīriyaṃ vuttaṃ.
他又说，一切众生广泛而常见者，起效少，难行故，初始即言布施。布施净持戒，守护他人，非作恶行故，言行动义，断恶业故，布施之后即持戒。如出离者，持戒已得成就，身语意行纯净，纯净戒乐使禅定境界生起，摒弃恶业净修业处，心识清净摒弃烦恼恶业，断除离经境界，得心解脱，故戒之后即出离。出离净慧成就，禅定失则慧不现。禅定基础即慧，慧缘生禅定。以止禅为对象，舍为对象，以众生利益禅定及利益因缘技艺，故出离之后即慧。以精进初发成就慧业，灭空众生欲行根本烦恼，以舍为对象，以握持为对象，起身语意之精进，故慧之后即精进。精进已得忍辱，忍辱不断做益功德。伤害他人之忍辱反转，持忍辱真理，忍辱为真实之根基，忍辱抵制谤讟恼怒，断除旧业恶念，断绝意业执著，凭忍辱灭空诸烦恼，守护正理真谛，故忍辱之后即真实。以坚定为真理成立根基，无动摇坚定可断恶习。无摇动即止恶业无余，真实依赖布施等依止生，自知智真理支配诸集自立，实现智慧真理，引导解脱根本集点，称为真理之后即坚定。以慈悲为对象，成就利益众生之坚定，坚定成就利益集合，故坚定之后为慈悲。以舍为对象，舍因清净慈悲，论述不误他人怨恨，无挂碍因放弃罪过，慈悲修行乃舍之先导，于众生利益及其敌害无挂碍，慈悲之后即舍。由是观之，应知此等渐次先后依赖关系。
Vīriyena titikkhāsiddhito. Vīriyavā hi āraddhavīriyattā sattasaṅkhārehi upanītaṃ dukkhaṃ abhibhuyya viharati vīriyassa titikkhālaṅkārabhāvato. Vīriyavato hi titikkhā sobhati. Paggahanimittaṃ vatvā samathanimittavacanato, accārambhena uddhaccadosappahānavacanato. Dhammanijjhānakkhantiyā hi uddhaccadoso pahīyati. Vīriyavato sātaccakaraṇavacanato. Khantibahulo hi anuddhato sātaccakārī hoti. Appamādavato parahitakiriyārambhe paccupakārataṇhābhāvavacanato. Yāthāvato dhammanijjhāne hi sati taṇhā na hoti. Parahitārambhe paramepi parakatadukkhasahanabhāvavacanato ca vīriyassa anantaraṃ khanti vuttā . Saccena khantiyā cirādhiṭṭhānato, apakārino apakārakhantiṃ vatvā tadupakārakaraṇe avisaṃvādavacanato, khantiyā apavādavācāvikampanena bhūtavāditāya avijahanavacanato, sattasuññatādhammanijjhānakkhantiṃ vatvā tadupabrūhitañāṇasaccavacanato ca khantiyā anantaraṃ saccaṃ vuttaṃ. Adhiṭṭhānena saccasiddhito. Acalādhiṭṭhānassa hi virati sijjhati. Avisaṃvāditaṃ vatvā tattha acalabhāvavacanato. Saccasandho hi dānādīsu paṭiññānurūpaṃ niccalova pavattati. Ñāṇasaccaṃ vatvā sambhāresu pavattiniṭṭhāpanavacanato. Yathābhūtañāṇavā hi bodhisambhāresu adhitiṭṭhati, te ca niṭṭhāpeti paṭipakkhehi akampiyabhāvatoti saccassa anantaraṃ adhiṭṭhānaṃ vuttaṃ. Mettāya parahitakaraṇasamādānādhiṭṭhānasiddhito, adhiṭṭhānaṃ vatvā hitūpasaṃhāravacanato. Bodhisambhāre hi adhitiṭṭhamāno mettāvihārī hoti. Acalādhiṭṭhānassa samādānāvikopanato, samādānasambhavato ca adhiṭṭhānassa anantaraṃ mettā vuttā. Upekkhāya mettāvisuddhito, sattesu hitūpasaṃhāraṃ vatvā tadaparādhesu udāsīnatāvacanato, mettābhāvanaṃ vatvā tannissandabhāvanāvacanato, ‘‘hitakāmasattepi upekkhako’’ti acchariyaguṇabhāvavacanato ca mettāya anantaraṃ upekkhā vuttāti evametāsaṃ kamo veditabbo.
所谓『六种』即此甚深微妙法门之次第理路。精进以持守精勤诸行，勇猛精神超越苦难，故精进即忍耐之饰。善用止禅及舍禅作缘，断治躁恚恐惧，故由此舍禅制伏心境。施忍耐者必镇静无恶，随心不退转，如纯净诚实恒守无怨之持戒。持戒人以善行恭敬恒造利益他，断除妄念及贪缘，妄断想念故不会有渴求。为利益他人勇猛精进以具无比坚忍，经久不移坚固信戒真理，忍辱持久恒心正理，断除恶恶谓讟毁诽谤，忍耐所持假言诽讟悉皆摧伏，随顺诸行反复议论真理，忍耐之后即真理。坚定依真实理法，故谓其断恶定坚不摇。断恶即止断恶境界，坚定无摇即不患动摇。真理由布施诸法稳固建立，如一则长久无变。智识与真实相应，智依真实获得生发教理，真实伴随坚定而生，真实之根基为坚定。慈悲产生利益众生坚固意愿，坚心匝绕于利益聚会，故坚定之后即慈悲。舍依慈悲而清净，以利益众生为缘，不怨仇故，舍乃慈悲之净。明辨是等供养心法，乃当知此『六种』教义应慎重观察。
Kāni lakkhaṇarasapaccupaṭṭhānapadaṭṭhānānīti? Ettha avisesena tāva sabbāpi pāramiyo parānuggahalakkhaṇā, paresaṃ upakārakaraṇarasā, avikampanarasā vā, hitesitāpaccupaṭṭhānā, buddhattapaccupaṭṭhānā vā, mahākaruṇāpadaṭṭhānā, karuṇūpāyakosallapadaṭṭhānā vā.
如何是特征、滋味、现前、所依、所在呢？于此，特别诸菩萨波罗蜜众所有资助他人之因缘特征、无动摇之香味，利益他者之喜悦，愿其善行之所依，觉悟如来之所依，广大悲悯之所依，悲悯为利益众生之难念法门所依。
Visesena pana yasmā karuṇūpāyakosallapariggahitā attupakaraṇapariccāgacetanā dānapāramitā. Karuṇūpāyakosallapariggahitaṃ kāyavacīsucaritaṃ atthato akattabbavirati, kattabbakaraṇacetanādayo ca sīlapāramitā. Karuṇūpāyakosallapariggahito ādīnavadassanapubbaṅgamo kāmabhavehi nikkhamanacittuppādo nekkhammapāramitā. Karuṇūpāyakosallapariggahito dhammānaṃ sāmaññavisesalakkhaṇāvabodho paññāpāramitā. Karuṇūpāyakosallapariggahito kāyacittehi parahitārambho vīriyapāramitā. Karuṇūpāyakosallapariggahitaṃ sattasaṅkhārāparādhasahanaṃ adosappadhāno tadākārappavatto cittuppādo khantipāramitā. Karuṇūpāyakosallapariggahitaṃ viraticetanādibhedaṃ avisaṃvādanaṃ saccapāramitā. Karuṇūpāyakosallapariggahitaṃ acalasamādānādhiṭṭhānaṃ tadākārappavatto cittuppādo adhiṭṭhānapāramitā. Karuṇūpāyakosallapariggahito lokassa hitūpasaṃhāro atthato abyāpādo mettāpāramitā. Karuṇūpāyakosallapariggahitā anunayapaṭighaviddhaṃsinī iṭṭhāniṭṭhesu sattasaṅkhāresu samappavatti upekkhāpāramitā.
特强调悲悯利益众生之技艺修习者所依者，有放弃自我作为资助他人之心念即布施波罗蜜。悲悯利益众生技艺所依者，身语意行之纯净无缺乃持戒波罗蜜。悲悯利益众生技艺所依者，常先见恶之生起，断挥入欲趣之心念为出离波罗蜜。悲悯利益众生技艺所依者，通达诸法之相同异别为智慧波罗蜜。悲悯利益众生技艺所依者，身心理志以利益众生为发愿乃精进波罗蜜。悲悯利益众生技艺所依者，忍耐忍受七蕴中各种烦恼及恼怒生起，为忍耐波罗蜜。悲悯利益众生技艺所依者，断除恶意念及争辩，真理有所据，乃真实波罗蜜。悲悯利益众生技艺所依者，坚固止禅定意，以断恶意念，具坚定波罗蜜。悲悯利益众生技艺所依者，利益一切众生，不起怨恨怨怒，谓为慈悲波罗蜜。悲悯利益众生技艺所依者，于烦恼熏习不动摇于善根中，乃舍波罗蜜。
Tasmā pariccāgalakkhaṇaṃ dānaṃ, deyyadhamme lobhaviddhaṃsanarasaṃ, anāsattipaccupaṭṭhānaṃ, bhavavibhavasampattipaccupaṭṭhānaṃ vā, pariccajitabbavatthupadaṭṭhānaṃ. Sīlanalakkhaṇaṃ sīlaṃ, samādhānalakkhaṇaṃ, patiṭṭhānalakkhaṇañcāti vuttaṃ hoti. Dussīlyaviddhaṃsanarasaṃ, anavajjarasaṃ vā, soceyyapaccupaṭṭhānaṃ, hirottappapadaṭṭhānaṃ. Kāmato bhavato ca nikkhamanalakkhaṇaṃ nekkhammaṃ, tadādīnavavibhāvanarasaṃ , tato eva vimukhabhāvapaccupaṭṭhānaṃ, saṃvegapadaṭṭhānaṃ . Yathāsabhāvapaṭivedhalakkhaṇā paññā, akkhalitapaṭivedhalakkhaṇā vā kusalissāsakhittausupaṭivedho viya, visayobhāsanarasā padīpo viya, asammohapaccupaṭṭhānā araññagatasudesako viya, samādhipadaṭṭhānā, catusaccapadaṭṭhānā vā. Ussāhalakkhaṇaṃ vīriyaṃ, upatthambhanarasaṃ, asaṃsīdanapaccupaṭṭhānaṃ, vīriyārambhavatthu (a. ni. 8.80) padaṭṭhānaṃ, saṃvegapadaṭṭhānaṃ vā. Khamanalakkhaṇā khanti, iṭṭhāniṭṭhasahanarasā, adhivāsanapaccupaṭṭhānā, avirodhapaccupaṭṭhānā vā, yathābhūtadassanapadaṭṭhānā. Avisaṃvādanalakkhaṇaṃ saccaṃ, yāthāvavibhāvanarasaṃ [yathāsabhāvavibhāvanarasaṃ (cariyā. aṭṭha. pakiṇṇakakathāya)], sādhutāpaccupaṭṭhānaṃ, soraccapadaṭṭhānaṃ. Bodhisambhāresu adhiṭṭhānalakkhaṇaṃ adhiṭṭhānaṃ, tesaṃ paṭipakkhābhibhavanarasaṃ, tattha acalatāpaccupaṭṭhānaṃ, bodhisambhārapadaṭṭhānaṃ. Hitākārappavattilakkhaṇā mettā, hitūpasaṃhārarasā, āghātavinayanarasā vā, sommabhāvapaccupaṭṭhānā, sattānaṃ manāpabhāvadassanapadaṭṭhānā. Majjhattākārappavattilakkhaṇā upekkhā, samabhāvadassanarasā, paṭighānunayavūpasamapaccupaṭṭhānā, kammassakatāpaccavekkhaṇapadaṭṭhānā. Ettha ca karuṇūpāyakosallapariggahitatā dānādīnaṃ pariccāgādilakkhaṇassa visesanabhāvena vattabbā, yato tāni pāramīsaṅkhyaṃ labhantīti.
因此，有舍弃之相者，是布施；是对应施施法中贪欲、生嗔、无净等染污；是无忘念的依止；是生死轮回与财物成就的依止；或是舍弃之应舍之境的显示。持戒之相即是戒，安定（定）之相为定，安住之相亦复如是。若因不善行而生嗔恚之爱欲，或由不净之想生起，应当怜悯守护，观破嗔恚与恐怖的缘由。欲净出世之相为出离，是那种离欲离生的清净感受；紧迫之相则是加紧发心的依止。如同本性之明辨之慧，未动摇之明辨是善法成长与增长的守护灯，如远离障碍之觉住，如四圣谛的依止。精勤之相为勇猛，守护支撑之依止，是不放逸的守护，勇猛发起之依止；紧迫之相又名紧迫步伐的依止。忍耐之相为宽容，是顺应合宜忍耐的缘依，以及无对抗的守护；如实观照之依止。真实之相为真实，是彻底分辨的缘味；是正确守护，清净之步伐之依止。于成佛资粮发心之立志，是坚心毅力，是对应修行的征服状态，其中有坚定不动摇的守护，是成佛资粮的依止。利益众生之发心，为慈爱，是利益众生汇聚的缘味，是消除痛害的法，自然的善法守护，是众生得悦之显示依止。中道之发心为舍，是平等无分别之缘味，是减少敌意的守护，是善恶业果的省察依止。于此，应特别对如布施等舍弃相的差别特性加以说明，因由此诸相乃得十波罗蜜之成就。
Kopaccayoti abhinīhāro paccayo. Yo hi ayaṃ ‘‘manussattaṃ liṅgasampattī’’tiādi (bu. vaṃ. 2.59) aṭṭhadhammasamodhānasampādito ‘‘tiṇṇo tāreyyaṃ, mutto moceyyaṃ, buddho bodheyyaṃ, suddho sodheyyaṃ, danto dameyyaṃ, santo sameyyaṃ, assattho assāseyyaṃ, parinibbuto parinibbāpeyya’’ntiādinā (cariyā. aṭṭha. pakiṇṇakakathāya) pavatto abhinīhāro, so avisesena sabbapāramīnaṃ paccayo. Tappavattiyā hi uddhaṃ pāramīnaṃ pavicayupaṭṭhānasamādānādhiṭṭhānanipphattiyo mahāpurisānaṃ sambhavanti.
嗔恨心的生起称为缘。因为这便是“人成就相”的八法集中表现。如经中所说的“完成、超越、解脱、觉悟、清净、收摄、安静及入般涅槃”等诸境界，是特别具有诸波罗蜜之因缘。正是因嗔恚心的生起，圣者们才能成就伟大的波罗蜜。正当时刻的生起，成就伟大波罗蜜的切入、瞻仰与坚守，使大丈夫们得以生起。
Yathā ca abhinīhāro, evaṃ mahākaruṇā, upāyakosallañca. Tattha upāyakosallaṃ nāma dānādīnaṃ bodhisambhārabhāvassa nimittabhūtā paññā, yāhi karuṇūpāyakosallatāhi mahāpurisānaṃ attasukhanirapekkhatā, nirantaraṃ parahitakaraṇapasutatā, sudukkarehipi mahābodhisattacaritehi visādābhāvo, pasādasambuddhidassanasavanānussaraṇāvatthāsupi sattānaṃ hitasukhapaṭilābhahetubhāvo ca sampajjati. Tathā hi paññāya buddhabhāvasiddhi, karuṇāya buddhakammasiddhi. Paññāya sayaṃ tarati, karuṇāya pare tāreti. Paññāya paradukkhaṃ parijānāti, karuṇāya paradukkhapaṭikāraṃ ārabhati. Paññāya ca dukkhe nibbindati, karuṇāya dukkhaṃ sampaṭicchati. Tathā paññāya parinibbānābhimukho hoti, karuṇāya taṃ na pāpuṇāti. Tathā karuṇāya saṃsārābhimukho hoti , paññāya tatra nābhiramati. Paññāya ca sabbattha virajjati, karuṇānugatattā na ca na sabbesaṃ anuggahāya pavatto, karuṇāya sabbepi anukampati, paññānugatattā na ca na sabbattha virattacitto. Paññāya ca ahaṃkāramamaṃkārābhāvo, karuṇāya ālasiyadīnatābhāvo. Tathā paññākaruṇāhi yathākkamaṃ attaparanāthatā, dhīravīrabhāvo, anattantapaaparantapatā, attahitaparahitanipphatti, nibbhayābhiṃsanakabhāvo, dhammādhipatilokādhipatitā, kataññupubbakāribhāvo, mohataṇhāvigamo, vijjācaraṇasiddhi, balavesārajjanipphattīti sabbassāpi pāramitāphalassa visesena upāyabhāvato paññākaruṇā pāramīnaṃ paccayo. Idañca dvayaṃ pāramīnaṃ viya paṇidhānassāpi paccayo.
如同嗔恚心的生起，慈悲与善巧方便也同样如此。善巧方便是指对于布施等成佛资粮的产生缘起之智慧。缘此慈悲与善巧方便，大丈夫获得内心的安乐和平静，得以不断专注于利他事业，在即便艰难的成佛道行中也不生厌倦。且此为坚定信心、信仰佛陀明彻法理、修持之助缘。智慧与慈悲不相离：通过智慧自超越，借慈悲超越他人。智慧识别痛苦，慈悲着手除去痛苦；智慧对痛苦起厌离，慈悲则亲近痛苦。智慧者趋向涅槃，慈悲则处于生死边缘；智慧者无染着，慈悲则无限同情。智慧无我我执与自他执取，慈悲无懈怠懒惰。由智慧慈悲引导，能于身心分别无我无他，实现无恐无惧，生起谦逊、感恩与随顺之心，断除愚痴渴爱，修成知行双运、运用无穷神通力量，遂达诸波罗蜜功德。智慧与慈悲如双翼，共同成就波罗蜜。
Tathā ussāhaummaṅgaavatthānahitacariyā ca pāramīnaṃ paccayoti veditabbā, yā buddhabhāvassa uppattiṭṭhānatāya ‘‘buddhabhūmiyo’’ti pavuccanti. Yathāha –
同样，精勤发心与利益众生行也为波罗蜜之因缘，应当知之。此即是成佛资粮的产生与巩固之所依，世称之为“成佛地”。譬如——
‘‘Kati pana bhante buddhabhūmiyo? Catasso kho sāriputta buddhabhūmiyo. Katamā catasso? Ussāho ca hoti vīriyaṃ, umaṅgo ca hoti paññābhāvanā, avatthānañca hoti adhiṭṭhānaṃ, mettābhāvanā ca hoti hitacariyā. Imā kho sāriputta catasso buddhabhūmiyo’’ti (su. ni. aṭṭha. 1.khaggavisāṇasuttavaṇṇanāyampi).
“尊者啊，成佛地有几？尊者沙利弗有四成佛地。何等四者？一是精进，二是智慧增长，三是坚心定志，四是利益大众。尊者沙利弗的这四成佛地即是如此。”（亦见《长部尼柯经》中利剑解脱经注释）
Tathā nekkhammapavivekaalobhādosāmohanissaraṇappabhedā cha ajjhāsayā. Vuttañhetaṃ –
同样，出离、隐居、无贪、无痴、无迷等差别，亦具多种本质。经已说及——
‘‘Nekkhammajjhāsayā ca bodhisattā kāme dosadassāvino, paviveka…pe… saṅgaṇikāya, alobha…pe… lobhe, adosa…pe… dose, amoha…pe… mohe, nissaraṇajjhāsayā ca bodhisattā sabbabhavesu dosadassāvino’’ti (visuddhi. aṭṭha. 1.49 vākyakhandhepi).
「发心出世者对欲望和嗔恨的观察是有见解的，离群独处……及其余法，聚集于心，远离贪欲……远离嗔恨……远离愚痴……而发心出世者于诸有皆远离嗔恨有见解。」——此义见于《清净论》第一节第四十九句中。
Tasmā ete bodhisattānaṃ cha ajjhāsayā dānādīnaṃ paccayāti veditabbā. Na hi lobhādīsu ādīnavadassanena, alobhādiadhikabhāvena ca vinā dānādipāramiyo sambhavanti. Alobhādīnañhi adhikabhāvena pariccāgādininnacittatā alobhajjhāsayāditāti. Yathā cete, evaṃ dānajjhāsayatādayopi. Yathāha –
由此可知，以上诸发心者的六种发心乃是布施等功德的条件。因为缺乏对贪欲等烦恼的无害见解，以及不增长无贪心的原因，布施等波罗蜜不可能成就。所谓对无贪心等的增长，乃是安住舍离之心所示，布施心的成就亦复如是。比如说——
‘‘Kati pana bhante bodhāya carantānaṃ bodhisattānaṃ ajjhāsayā? Dasa kho sāriputta bodhāya carantānaṃ bodhisattānaṃ ajjhāsayā. Katame dasa? Dānajjhāsayā sāriputta bodhisattā macchere dosadassāvino, sīla…pe… upekkhajjhāsayā sāriputta bodhisattā sukhadukkhesu dosadassāvino’’ti.
「尊者！游行于觉境的发心者们有多少种发心？尊者沙利子！游行于觉境的发心者们有十种发心。具体为何十？布施发心，尊者沙利子！发心者远离嗔恨观察；持戒发心，寂静发心，尊者沙利子！发心者于苦乐皆远离嗔恨观察。」
Etesu hi maccheraasaṃvarakāmavicikicchākosajjaakkhantivisaṃvādaanadhiṭṭhānabyāpāda- sukhadukkhasaṅkhātesu ādīnavadassanapubbaṅgamā dānādininnacittatāsaṅkhātā dānajjhāsayatādayo dānādipāramīnaṃ nibbattiyā kāraṇanti . Tathā apariccāgapariccāgādīsu yathākkamaṃ ādīnavānisaṃsapaccavekkhaṇā dānādipāramīnaṃ paccayo.
这些发心，如远离嗔恨之结，遏制嗔欲、疑惑、粗恶、怨恨、嫉妒、贪欲、侮辱、恶口、灼烧之心、吵闹、诸烦恼等，以及在快乐与痛苦中对烦恼无害见预先断除，均属于布施发心之所成就；此外，对不舍弃与舍弃等诸行，有相应的洞察无害见，是布施波罗蜜之因。
Tatthāyaṃ paccavekkhaṇāvidhi – khettavatthuhiraññasuvaṇṇagomahiṃsadāsidāsaputtadārādipariggahabyāsattacittānaṃ sattānaṃ khettādīnaṃ vatthukāmabhāvena bahupatthanīyabhāvato, rājacorādisādhāraṇabhāvato, vivādādhiṭṭhānato, sapattakaraṇato, nissārato, paṭilābhaparipālanesu paraviheṭhanahetuto, vināsanimittañca sokādianekavihitabyasanāvahato, tadāsattinidānañca maccheramalapariyuṭṭhitacittānaṃ apāyūpapattisambhavatoti evaṃ vividhavipulānatthāvahā ete atthā nāma, tesaṃ pariccāgoyeveko sotthibhāvoti pariccāge appamādo karaṇīyo.
其观察之方法是：观察众生如农夫观察田、物、牛、马、猪、牛、母牛、小牛、儿女诸取养，心念对土地等持有强烈执著；因盗贼频现、纷争常起、闹事肆虐、毁坏侵害、悲伤等诸多灾害，且众生因盗贼及恶业而陷诸恶趣生死轮回。由此引申对一切舍弃行的必要性。故舍弃无懈怠而为极善良之道。
Apica ‘‘yācako yācamāno attano guyhassa ācikkhanato mayhaṃ vissāsiko’’ti ca ‘‘pahāya gamanīyaṃ attano santakaṃ gahetvā paralokaṃ yāhīti mayhaṃ upadesako’’ti ca ‘‘āditte viya agāre maraṇagginā āditte loke tato mayhaṃ santakassa apavāhakasahāyo’’ti ca ‘‘apavāhitassa cassa nijjhāyanikkhepaṭṭhānabhūto’’ti ca ‘‘dānasaṅkhāte kalyāṇakammasmiṃ sahāyabhāvato, sabbasampattīnaṃ aggabhūtāya paramadullabhāya buddhabhūmiyā sampattihetubhāvato ca paramo kalyāṇamitto’’ti ca paccavekkhitabbaṃ.
且当观察如『乞者乞取时披露其隐匿处，表白信赖于我』、『舍去离开应舍之物，扣除自身财产愿往彼世』、『如火焚屋之烈火，火烧人间，自在慧命的死者辅佐我』、『离舍之者为解脱灭盡之依』、『于布施聚集之善法中为助伴，成为最尊贵之善友，诸财宝之首且极罕有者，成就如来地之因，是最尊贵之善伴』等，应当明辨观察。
Tathā ‘‘uḷāre kammani anenāhaṃ sambhāvito, tasmā sā sambhāvanā avitathā kātabbā’’ti ca ‘‘ekantabheditāya jīvitassa ayācitenapi mayā dātabbaṃ, pageva yācitenā’’ti ca ‘‘uḷārajjhāsayehi gavesitvāpi dātabbo, sayamevāgato mama puññenā’’ti ca ‘‘yācakassa dānāpadesena mayhamevāyamanuggaho’’ti ca ‘‘ahaṃ viya ayaṃ sabbopi loko mayā anuggahetabbo’’ti ca ‘‘asati yācake kathaṃ mayhaṃ dānapāramī pūreyyā’’ti ca ‘‘yācakānamevatthāya mayā sabbo pariggahetabbo’’ti ca ‘‘ayācitvā mama santakaṃ yācakā sayameva kadā gaṇheyyu’’nti ca ‘‘kathamahaṃ yācakānaṃ piyo cassaṃ manāpo’’ti ca ‘‘kathaṃ vā te mayhaṃ piyā cassu manāpā’’ti ca ‘‘kathaṃ vāhaṃ dadamāno, datvāpi ca attamano assaṃ pamudito pītisomanassajāto’’ti ca ‘‘kathaṃ vā me yācakā bhaveyyuṃ, uḷāro ca dānajjhāsayo’’ti ca ‘‘kathaṃ vāhamayācitoyeva yācakānaṃ hadayamaññāya dadeyya’’nti ca ‘‘sati dhane yācake ca apariccāgo mahatī mayhaṃ vañcanā’’ti ca ‘‘kathaṃ vāhaṃ attano aṅgāni jīvitaṃ vāpi yācakānaṃ pariccajeyya’’nti ca paccavekkhitabbaṃ.
如是，『我应由此不洁行为而被生起，因此此种生起不得错乱地进行』；又言『对于单一分裂有情的生命，虽未乞求，我亦应布施』；又言『即便通过乞求，也应以怜愍心布施，如同这是由我的福德力所现前而至』；又言『我由布施者的施与行为而得随顺』；又言『此次世间诸法，皆当由我来随顺保护』；又言『若非布施者，如何能使我包容他？』；又言『对于布施者，我应当全面接纳，且不因其乞求而拒绝之』；又言『若不以乞求之法，我的生命终结之时，布施者应当何时接纳我？』；又言『我应如何令布施者喜爱我，欢喜我？』；又言『又如何使他们喜爱我，尊重我？』；又言『我若布施，且布施时自己心怀欢喜，则将生起喜悦与欢乐』；又言『布施者与世间，如何能具足喜乐且心念纯净的布施知见？』；又言『我如何于布施者不计较身与命而遗弃？』，此等皆当审察思维。
Apica ‘‘attho nāmāyaṃ nirapekkhaṃ dāyakaṃ anugacchati yathā taṃ nirapekkhaṃ khepakaṃ kiṭako’’ti atthe nirapekkhatāya cittaṃ uppādetabbaṃ. Yācamāno pana yadi piyapuggalo hoti, ‘‘piyo maṃ yācatī’’ti somanassaṃ uppādetabbaṃ. Atha udāsīnapuggalo hoti, ‘‘ayaṃ maṃ yācamāno addhā iminā pariccāgena mitto hotī’’ti somanassaṃ uppādetabbaṃ. Dadantopi hi yācakānaṃ piyo hotīti. Atha pana verīpuggalo yācati, ‘‘paccatthiko maṃ yācati, ayaṃ maṃ yācamāno addhā iminā pariccāgena verīpi piyo mitto hotī’’ti visesato somanassaṃ uppādetabbaṃ. Evaṃ piyapuggale viya majjhattaverīpuggalesupi mettāpubbaṅgamaṃ karuṇaṃ upaṭṭhapetvāva dātabbaṃ.
又如，“其意者，此宁不分别的施主随其所施，如同任性飘浮的荒草”，以此意须生起不分别的心。若乞求者为亲爱之人，则当生起欢喜，“此亲爱者正在乞求我”。若为冷漠之人，则当生起欢喜，“此乞求者与我本为友，因缘缘故遗弃我而来求”。若施与者亲爱乞求者，则即为施主喜爱。若乞者为仇敌，则应分别殊胜欢喜，“此乞求者因缘及其遗弃对己而言亦为仇敌，而此乞求者与我因缘中亦成为仇敌”。如是对亲爱之人与中间仇敌亦应慈悲先行，予以布施。
Sace panassa cirakālaparibhāvitattā lobhassa deyyadhammavisayā lobhadhammā uppajjeyyuṃ, tena bodhisattapaṭiññena iti paṭisañcikkhitabbaṃ ‘‘nanu tayā sappurisa sambodhāya abhinīhāraṃ karontena sabbasattānaṃ upakāratthāya ayaṃ kāyo nissaṭṭho, tappariccāgamayañca puññaṃ, tattha nāma te bāhirepi vatthusmiṃ atisaṅgappavatti hatthisinānasadisī hoti, tasmā tayā na katthaci saṅgo uppādetabbo. Seyyathāpi nāma mahato bhesajjarukkhassa tiṭṭhato mūlaṃ mūlatthikā haranti, papaṭikaṃ, tacaṃ, khandhaṃ, viṭapaṃ, sāraṃ, sākhaṃ, palāsaṃ, pupphaṃ, phalaṃ phalatthikā haranti, na tassa rukkhassa ‘mayhaṃ santakaṃ ete harantī’’ti vitakkasamudācāro hoti, evameva sabbalokahitāya ussukkamāpajjantena mayā mahādukkhe akataññuke niccāsucimhi kāye paresaṃ upakārāya viniyujjamāne aṇumattopi micchāvitakko na uppādetabbo, ko vā ettha viseso ajjhattikabāhiresu mahābhūtesu ekantabhedanavikiraṇaviddhaṃsanadhammesu, kevalaṃ pana sammohavijambhitametaṃ, yadidaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti abhiniveso. Tasmā bāhiresu viya ajjhattikesupi karacaraṇanayanādīsu , maṃsādīsu ca anapekkhena hutvā ‘taṃtadatthikā harantū’ti nissaṭṭhacittena bhavitabba’’nti. Evaṃ paṭisañcikkhato cassa bodhāya pahitattassa kāyajīvitesu nirapekkhassa appakasireneva kāyavacīmanokammāni suvisuddhāni honti. So visuddhakāyavacīmanokammanto visuddhājīvo ñāyapaṭipattiyaṃ ṭhito, āyāpāyupāyakosallasamannāgamena bhiyyoso mattāya deyyadhammapariccāgena, abhayadānasaddhammadānehi ca sabbasatte anuggaṇhituṃ samattho hotīti. Ayaṃ tāva dānapāramiyaṃ paccavekkhaṇānayo.
若因长久被轻视，贪欲相关事物起贪欲念，应依菩萨之坚心反观，自觉“当真此身虽遭灭除，但为善人利益而舍弃养护，是种福德，从外物角度而言，却极易产生强烈的强迫和破坏，如象鼻所伤之痛”，故不应对身际生任何执著。如同大药树之根，被强力拔除时，树皮、块根、枝叶、花果皆为伤害所及，树却不会产生“是我的树被损坏”之执念。世间为利益他人，身虽生苦而不应起错误分别。有种种世间内外差别缘起之大根本障碍，唯有因迷惑生执著，此即“这是我的，我是此人，我有此我”的坚执。故于内外所有相续中，内观如理不分别，心安灭断而无分别欲，乃当舍弃身体饮食，一心毫无执著。依此观照，身行语行纯正清净，能成就智慧安住行法，离于恐惧、困惑，能以舍弃为利乐诸有情之善行，具足久远寿命安乐常住的无上修行智慧，能于福德与施予正法中普遍利益一切众生。此即布施波罗蜜观察详解。
Sīlapāramiyaṃ pana evaṃ paccavekkhitabbaṃ – idañhi sīlaṃ nāma gaṅgodakādīhi visodhetuṃ asakkuṇeyyassa dosamalassa vikkhālanajalaṃ, haricandanādīhi vinetuṃ asakkuṇeyyarāgādipariḷāhavinayanaṃ, hāramakuṭakuṇḍalādīhi pacurajanālaṅkārehi asādhāraṇo sādhūnaṃ alaṅkāraviseso, sabbadisāvāyanato akittimo, sabbakālānurūpo ca surabhigandho, khattiyamahāsālādīhi devatāhi ca vandanīyādibhāvāvahanato paramo vasīkaraṇamanto, cātumahārājikādi devalokārohanasopānapanti, jhānābhiññānaṃ adhigamupāyo, nibbānamahānagarassa sampāpakamaggo, sāvakabodhipaccekabodhisammāsambodhīnaṃ patiṭṭhānabhūmi, yaṃ yaṃ vā panicchitaṃ patthitaṃ, tassa tassa samijjhanūpāyabhāvato cintāmaṇikapparukkhādike ca atiseti. Vuttañhetaṃ bhagavatā ‘‘ijjhati bhikkhave sīlavato cetopaṇidhi visuddhattā’’ti (a. ni. 8.35). Aparampi vuttaṃ ‘‘ākaṅkheyya ce bhikkhave bhikkhu sabrahmacārīnaṃ piyo ca assaṃ manāpo ca garu ca bhāvanīyo cāti, sīlesvevassa paripūrakārī’’tiādi (ma. ni. 1.61), tathā ‘‘avippaṭisāratthāni kho ānanda kusalāni sīlānī’’ti (a. ni. 10.1; 11.1), ‘‘pañcime gahapatayo ānisaṃsā sīlavato sīlasampadāyā’’ti (dī. ni. 2.150; udā. 76; mahāva. 185) suttānañca vasena sīlassa guṇā paccavekkhitabbā, tathā aggikkhandhopamasuttādīnaṃ (a. ni. 7.72) vasena sīlavirahe ādīnavā.
戒波罗蜜亦应如是观察——所谓戒者，如河水等不可被渴者污染，如檀香等能够断除嗔恨贪欲的习气，如项链耳饰等常人珍宝中独特之饰品，普遍清净无有污名，常适应时、常伴芬香，受士族豪族及天人敬重，成为四大王天等诸天升天阶梯，得入禅定通达的道具，乃至涅槃大道聚集，乃弟子、觉者、阿拉汉及正觉者立足之大境地。无论何种修持应受胜利护念，如珍宝树般有特殊护身之法。如世尊言：“比库们，欲净心者应守定戒”，又如经中所述，“比库若有戒制，则为同修弟子所爱敬、乐意亲近，乃戒的成就者”，又言“善戒者智者所赞”，亦言“五户之家因戒得智慧功德”等经。戒之功德广及如火形比喻经等。其中戒离破戒之忧为优先所观之事。
Pītisomanassanimittato, attānuvādaparānuvādadaṇḍaduggatibhayābhāvato, viññūhi pāsaṃsabhāvato, avippaṭisārahetuto, sotthiṭṭhānato , abhijanasāpateyyādhipateyyāyurūpaṭṭhānabandhumittasampattīnaṃ atisayanato ca sīlaṃ paccavekkhitabbaṃ. Sīlavato hi attano sīlasampadāhetu mahantaṃ pītisomanassaṃ uppajjati ‘‘kataṃ vata mayā kusalaṃ, kataṃ kalyāṇaṃ, kataṃ bhīruttāṇa’’nti. Tathā sīlavato attā na upavadati, na pare viññū, daṇḍaduggatibhayānaṃ sambhavoyeva natthi, ‘‘sīlavā purisapuggalo kalyāṇadhammo’’ti viññūnaṃ pāsaṃso hoti. Tathā sīlavato yvāyaṃ ‘‘kataṃ vata mayā pāpaṃ, kataṃ luddaṃ, kataṃ kibbisa’’nti dussīlassa vippaṭisāro uppajjati, so na hoti. Sīlañca nāmetaṃ appamādādhiṭṭhānato, bhogabyasanādiparihāramukhena mahato atthassa sādhanato, maṅgalabhāvato ca paramaṃ sotthiṭṭhānaṃ, nihīnajaccopi sīlavā khattiyamahāsālādīnaṃ pūjanīyo hotīti kulasampattiṃ atiseti sīlasampadā, ‘‘taṃ kiṃ maññasi mahārāja, idha te assa puriso dāso kammakaro’’tiādi (dī. ni. 1.183) vacanañcettha sādhakaṃ. Corādīhi asādhāraṇato, paralokānugamanato, mahapphalabhāvato, samathādiguṇādhiṭṭhānato ca bāhiradhanaṃ atiseti sīlaṃ, paramassa cittissariyassa adhiṭṭhānabhāvato khattiyādīnaṃ issariyaṃ atiseti sīlaṃ. Sīlanimittañhi taṃtaṃsattanikāyesu sattānaṃ issariyaṃ vassasatadīghappamāṇato jīvitato ekāhampi sīlavato jīvitassa visiṭṭhatāvacanato, sati ca jīvite sikkhānikkhepassa maraṇatāvacanato sīlaṃ jīvitato visiṭṭhataraṃ. Verīnampi manuññabhāvāvahanato, jarārogavipattīhi anabhibhavanīyato ca rūpasampattiṃ atiseti sīlaṃ. Pāsādahammiyādiṭṭhānavisese, rājayuvarājasenāpatiādiṭṭhānavisese ca atiseti sīlaṃ sukhavisesādhiṭṭhānabhāvato . Sabhāvasiniddhe santikāvacarepi bandhujane mittajane ca atiseti ekantahitasampādanato, paralokānugamanato ca. ‘‘Na taṃ mātā pitā kayirā’’tiādi (dha. pa. 43) vacanañcettha sādhakaṃ. Tathā hatthiassarathādibhedehi, mantāgadasotthānappayogehi ca durārakkhaṃ attānaṃ ārakkhabhāvena sīlameva visiṭṭhataraṃ attādhīnato, aparādhīnato, mahāvisayato ca. Tenevāha ‘‘dhammo have rakkhati dhammacāri’’ntiādi (jā. 1.9.102). Evamanekaguṇasamannāgataṃ sīlanti paccavekkhantassa aparipuṇṇā ceva sīlasampadā pāripūriṃ gacchati aparisuddhā ca pārisuddhiṃ.
由欢喜心生起者，否定恶口责罚苦等，受智者称赞，内无别断，乃资生康乐，令亲友和睦之戒应当观察。守戒者因戒功德生起广大欢喜，“我作何善事，何吉祥，何恐怖众？”智慧之人难以指责守戒者，亦不生怖怕责罚，故智慧称护持戒为善法。守戒者反之则心生不安与破戒，非是守戒者。戒以正念专注力摧破放逸习气，为大善之资，人间祝福根本，久住于此戒。仪容端正者如士族豪贵受敬重，构成家业福德。固持戒者因离盗贼恶事及诸般善行、往生他岸之果德，而成就超绝。戒为君主诸天仙梵等之权威基础，乃生活事业最高依止。戒者如是具足众多优点，且无漏者戒功德渐趋成熟清净。
Sace panassa dīgharattaṃ paricayena sīlapaṭipakkhā dhammā dosādayo antarantarā uppajjeyyuṃ, tena bodhisattapaṭiññena evaṃ paṭisañcikkhitabbaṃ ‘‘nanu tayā sambodhāya paṇidhānaṃ kataṃ, sīlavikalena ca na sakkā lokiyāpi sampattiyo pāpuṇituṃ, pageva lokuttarā, sabbasampattīnaṃ pana aggabhūtāya sammāsambodhiyā adhiṭṭhānabhūtena sīlena paramukkaṃsagatena bhavitabbaṃ. Tasmā ‘kikīva aṇḍa’ntiādinā (visuddhi. 1.19; dī. ni. aṭṭha. 1.7) vuttanayena sammā sīlaṃ parirakkhantena suṭṭhu tayā pesalena bhavitabbaṃ. Api ca tayā dhammadesanāya yānattaye sattānaṃ avatāraṇaparipācanāni kātabbāni, sīlavikalassa ca vacanaṃ na paccetabbaṃ hoti asappāyāhāravicārassa viya vejjassa tikicchanaṃ, tasmā kathāhaṃ saddheyyo hutvā sattānaṃ avatāraṇaparipācanāni kareyya’’nti sabhāvaparisuddhasīlena bhavitabbaṃ. Kiñca ‘‘jhānādiguṇavisesayogena me sattānaṃ upakārakaraṇasamatthatā , paññāpāramīādiparipūraṇañca, jhānādayo ca guṇā sīlapārisuddhiṃ vinā na sambhavantī’’ti sammadeva sīlaṃ parisodhetabbaṃ.
若久居生活中因和合之戒遭破坏，烦恼等间断起而生起，就应依菩萨坚心反观，“尔乃已为正觉所立下誓约，非以杂染之戒能达世间成就，惟有出世之戒，乃诸圣智源，成就无上正觉”。应严谨地守护此清净戒法。又为利益众生，传播法义者，戒语不宜以无端恼害犹如医师弃药。故我应当努力，为众生详尽讲说利益生起诸行，戒语不应轻易放弃。如经所言，“配合禅定等诸德具足者，利众生者最善”，及“戒之清净不与诸禅果分离”，“论各类经典，戒法相续纯洁则生善德”。
Tathā ‘‘sambādho gharāvāso rajopatho’’tiādinā (dī. ni. 1.191; ma. ni. 1.291; saṃ. ni. 2.154; ma. ni. 2.10) gharāvāse ‘‘aṭṭhikaṅkalūpamā kāmā’’tiādinā (ma. ni. 1.234; pāci. 417; mahāni. 3, 6;), ‘‘mātāpi puttena vivadatī’’tiādinā (ma. ni. 1.168, 178) ca kāmesu ‘‘seyyathāpi puriso iṇaṃ ādāya kammante payojeyyā’’tiādinā (dī. ni. 1.218) kāmacchandādīsu ādīnavadassanapubbaṅgamā vuttavipariyāyena ‘‘abbhokāso pabbajjā’’tiādinā (dī. ni. 1.1.91; saṃ. ni. 1.154) pabbajjādīsu ānisaṃsapaṭisaṅkhāvasena nekkhammapāramiyaṃ paccavekkhaṇā veditabbā. Ayamettha saṅkhepattho, vitthāro pana dukkhakkhandha (ma. ni. 1.163) vīmaṃsasuttādi (ma. ni. 1.487) vasena dukkhakkhandhaāsivisopamasuttādivasena (cariyā. aṭṭha. pakiṇṇakakathāyaṃ) veditabbo.
如如所说，『建筑住所、宅舍乃至京城道路』等语（见中部尼迦耶第1卷第191页；大部尼迦耶第1卷第291页；增支尼迦耶第2卷第154页；大部尼迦耶第2卷第10页等）中所言住所一处，谓其俗欲如同由灰泥和柴草等筑成；又如『母亲与子女争执』等语（见大部尼迦耶第1卷第168、178页），在欲中例如『人取牢羊引其劳作』等句（见长部尼迦耶第1卷第218页）；如欲贪之初始所现障碍异变，称为『出家空隙』等（见长部尼迦耶第1卷第91页；增支尼迦耶第1卷第154页）。当从出家等因缘的回顾反思中，应认识离欲到彼岸之功德。这里是略义，详细则要借助苦蕴论（见大部尼迦耶第1卷第163页）、论辨经（见大部尼迦耶第1卷第487页）、以及苦蕴如痂喻经等伴随教说来认识。
Tathā ‘‘paññāya vinā dānādayo dhammā na visujjhanti, yathāsakaṃ byāpārasamatthā ca na hontī’’ti paññāguṇā manasi kātabbā. Yatheva hi jīvitena vinā sarīrayantaṃ na sobhati, na ca attano kiriyāsu paṭipattisamatthaṃ hoti, yathā ca cakkhādīni indriyāni viññāṇena vinā yathāsakaṃ visayesu kiccaṃ kātuṃ nappahonti, evaṃ saddhādīni indriyāni paññāya vinā sakiccapaṭipattiyaṃ asamatthānīti pariccāgādipaṭipattiyaṃ paññā padhānakāraṇaṃ. Ummīlitapaññācakkhukā hi mahāsattā attano aṅgapaccaṅgānipi datvā anattukkaṃsakā, aparavambhakā ca honti, bhesajjarukkhā viya vikapparahitā kālattayepi somanassajātā. Paññāvasena upāyakosallayogato pariccāgo parahitappavattiyā dānapāramibhāvaṃ upeti. Attatthañhi dānaṃ vuḍḍhisadisaṃ hoti.
又如『无慧而施诸法不清净，犹如商人无商技不能行事』之义，应在心里明了慧德。正如生命亡时身躯不堪，行为不能施行，眼及诸根无识无法依赖世间事作业；慧德不足者，依止诸根意志无法正常行事，如此信、根等诸根离慧不能成就行为，导致弃施的行为。智慧如闭塞的慧眼众生，虽供奉诸身，却无异于无益少成效，如同药树枯萎长久无生乐。借慧具方便善巧，弃恶行为，以施法功德成熟，利益自他。此中施善犹如有所增长。
Tathā paññāya abhāvena taṇhādisaṃkilesāviyogato sīlassa visuddhiyeva na sambhavati, kuto sabbaññuguṇādhiṭṭhānabhāvo. Paññavā eva ca gharāvāse kāmaguṇesu saṃsāre ca ādīnavaṃ, pabbajjāya jhānasamāpattiyaṃ nibbāne ca ānisaṃsaṃ suṭṭhu sallakkhento pabbajitvā jhānasamāpattiyo nibbattetvā nibbānaninno, pare ca tattha patiṭṭhapetīti.
又如无慧而导致贪、嗔等浊染断除不易，戒乃清净亦不能成就，更况具足悉智之根本存在。实有智慧者，在住宅及欲乐之中轮回者的罪障如患，不利出家、禅定、证入涅槃诸因缘功德，能明辨并正确依止出家、禅定、涅槃，且能安立后续。
Vīriyañca paññārahitaṃ yadicchitamatthaṃ na sādheti durārambhabhāvato. Varameva hi anārambho durārambhato, paññāsahitena pana vīriyena na kiñci duradhigamaṃ upāyapaṭipattito. Tathā paññavā eva parāpakārādiadhivāsakajātiyo hoti, na duppañño. Paññāvirahitassa ca parehi upanītā apakārā khantiyā paṭipakkhameva anubrūhenti, paññavato pana te khantisampattiyā paribrūhanavasena assā thirabhāvāya saṃvattanti. Paññavā eva tīṇi saccāni tesaṃ kāraṇāni paṭipakkhe ca yathābhūtaṃ jānitvā paresaṃ avisaṃvādako hoti. Tathā paññābalena attānaṃ upatthambhetvā dhitisampadāya sabbapāramīsu acalasamādānādhiṭṭhāno hoti, paññavā eva ca piyamajjhattaverīvibhāgaṃ akatvā sabbattha hitūpasaṃhārakusalo hoti. Tathā paññāvasena lābhādilokadhammasannipāte nibbikāratāya majjhatto hoti. Evaṃ sabbāsaṃ pāramīnaṃ paññāva pārisuddhihetūti paññāguṇā paccavekkhitabbā.
若没有智慧，勇猛精进求佛法难以修得，由于难起始动，难以成事。反之，有慧与勇猛则无难可克服。智慧者恰是诸恶业和恶趣的破灭者，非愚痴者。无智慧者被外魔所导而增恶，智慧者以忍辱坚固，成就放逸坚牢，能如实了知三圣谛及其因果，不与他人争执。智慧者以慧力自护，坚定忍耐，恪守诸波罗蜜，内心坚定不移；智慧者不分敌我，普利一切，善于调理利益诸方。智慧者能转化对世间一切得失的反应，居中不染，故智慧乃诸波罗蜜清净之因，应反复观照其德。
Apica paññāya vinā na dassanasampatti, antarena ca diṭṭhisampadaṃ na sīlasampadā, sīladiṭṭhisampadārahitassa na samādhisampadā, asamāhitena ca na sakkā attahitamattampi sādhetuṃ, pageva ukkaṃsagataṃ parahitanti parahitāya paṭipannena ‘‘nanu tayā sakkaccaṃ paññāpārisuddhiyaṃ āyogo karaṇīyo’’ti bodhisattena attā ovaditabbo. Paññānubhāvena hi mahāsatto caturadhiṭṭhānādhiṭṭhito catūhi saṅgahavatthūhi (dī. ni. 3.210, 313; a. ni. 10.32) lokaṃ anuggaṇhanto satte niyyānikamagge avatāreti, indriyāni ca nesaṃ paripāceti. Tathā paññābalena khandhāyatanādīsu pavicayabahulo pavattinivattiyo yāthāvato parijānanto dānādayo guṇe visesanibbedhabhāgiyabhāvaṃ nayanto bodhisattasikkhāya paripūrakārī hotīti evamādinā anekākāravokāre paññāguṇe vavatthapetvā paññāpāramī anubrūhetabbā.
即便如此，没有智慧便无能成就正确见解，缺乏正见也无清净戒行，戒见俱缺者亦无定力，定力不足则不能成就自益菩提，唯为他方利益而尽力。故菩萨当谆谆告诫自己：『当勤修智慧清净之业。』大智慧者以四念处为依止，立四法聚持之。依其智慧，能顺应世法教化，了知身根情境。智慧力能彻入五蕴六处等所，了知成住坏灭及其相续，乃觉士求学坚固益助。诸如此类，种种方式彰明智慧品德，令智慧波罗蜜得成就。
Tathā dissamānapārānipi lokiyāni kammāni nihīnavīriyena pāpuṇituṃ asakkuṇeyyāni, agaṇitakhedena pana āraddhavīriyena duradhigamaṃ nāma natthi. Nihīnavīriyo hi ‘‘saṃsāramahoghato sabbasatte santāressāmī’’ti ārabhitumeva na sakkuṇoti. Majjhimo ārabhitvā antarāvosānamāpajjati. Ukkaṭṭhavīriyo pana attasukhanirapekkho ārambhapāraṃ adhigacchatīti vīriyasampatti paccavekkhitabbā. Apica ‘‘yassa attanoyeva saṃsārapaṅkato samuddharaṇatthamārambho, tassāpi vīriyassa sithilabhāvena manorathānaṃ matthakappatti na sakkā sambhāvetuṃ, pageva sadevakassa lokassa samuddharaṇatthaṃ katābhinīhārenā’’ti ca ‘‘rāgādīnaṃ dosagaṇānaṃ mattamahāgajānaṃ viya dunnivārayabhāvato, tannidānānañca kammasamādānānaṃ ukkhittāsikavadhakasadisabhāvato, tannimittānañca duggatīnaṃ sabbadā vivaṭamukhabhāvato, tattha niyojakānañca pāpamittānaṃ sadā sannihitabhāvato, tadovādakāritāya ca bālassa puthujjanabhāvassa sati sambhave yuttaṃ sayameva saṃsāradukkhato nissaritu’’nti ca ‘‘micchāvitakkā vīriyānubhāvena dūrī bhavantī’’ti ca ‘‘yadi pana sambodhi attādhīnena vīriyena sakkā samadhigantuṃ , kimettha dukkara’’nti ca evamādinā nayena vīriyassa guṇāpaccavekkhitabbā.
又如，世间行为非凭虚弱之勇无法圆满，然以无边勇猛发起亦无所难得。无勇则难成大业，故有慧助持之勇猛乃不遇难得道路。又智慧者非恶人，恶人为无慧者助长外魔。无慧者对他难方忍耐，唯智者以忍力胜敌，成坚固不动之境。智慧者以三真谛为根基，了知他人因缘，乃恶不纷争。智慧力承持自我，于恒定之坚定心中建立，成就所有波罗蜜。智慧者不分敌友，善调诸方，处世不染。智慧者因缘成熟在利己利他中居中不染。诸波罗蜜由智慧得清净成就。当知智慧功德应受深重检验。
Tathā ‘‘khanti nāmāyaṃ niravasesaguṇapaṭipakkhassa kodhassa vidhamanato guṇasampādane sādhūnamappaṭihatamāyudhaṃ, parābhibhavane samatthānaṃ alaṅkāro, samaṇabrāhmaṇānaṃ balasampadā, kodhaggivinayanī udakadhārā, kalyāṇassa kittisaddassa sañjātideso, pāpapuggalānaṃ vacīvisavūpasamakaro mantāgado, saṃvare ṭhitānaṃ paramā dhīrapakati, gambhīrāsayatāya sāgaro, dosamahāsāgarassa velā, apāyadvārassa pidhānakavāṭaṃ, devabrahmalokānaṃ ārohaṇasopānaṃ, sabbaguṇānaṃ adhivāsanabhūmi, uttamā kāyavacīmanovisuddhī’’ti manasi kātabbaṃ. Api ca ‘‘ete sattā khantisampattiyā abhāvato idha ceva tapanti, paraloke ca tapanīyadhammānuyogato’’ti ca ‘‘yadipi parāpakāranimittaṃ dukkhaṃ uppajjati, tassa pana dukkhassa khettabhūto attabhāvo, bījabhūtañca kammaṃ mayāva abhisaṅkhata’’nti ca ‘‘tassa dukkhassa āṇaṇyakāraṇameta’’nti ca ‘‘apakārake asati kathaṃ mayhaṃ khantisampadā sambhavatī’’ti ca ‘‘yadipāyaṃ etarahi apakārako, ayaṃ nāma pubbe anena mayhaṃ upakāro kato’’ti ca ‘‘apakāro eva vā khantinimittatāya upakāro’’ti ca ‘‘sabbepime sattā mayhaṃ puttasadisā, puttakatāparādhesu ca ko kujjhissatī’’ti ca ‘‘yena kodhabhūtāvesena ayaṃ mayhaṃ aparajjhati, so kodhabhūtāveso mayā vinetabbo’’ti ca ‘‘yena apakārena idaṃ mayhaṃ dukkhaṃ uppannaṃ, tassa ahampi nimitta’’nti ca ‘‘yehi dhammehi aparādho kato, yattha ca kato, sabbepi te tasmiṃyeva khaṇe niruddhā, kassidāni kena kodho kātabbo’’ti ca ‘‘anattatāya sabbadhammānaṃ ko kassa aparajjhatī’’ti ca paccavekkhantena khantisampadā brūhetabbā.
如是观念：「所谓‘宽容’者，即对消除愤怒这类恶行的相反行为，凭借身心诸善业而成就的美善德行。它是不伤害善人的武器，是克服恶事的手段，是修习沙门婆罗门的力量之源，是消灭愤怒的清流之水，是美誉名声的源生地，是净化恶人恶语的良药，是对自持者的最高智慧之伴侣，是广阔深远如大海者。乃是愤怒这条大海的堤防门闸，是诸天及梵天世界通达的阶梯，是诸善德安住足迹，是身语意三业的最高净洁。」此念当内心深思。然而又思维：「虽有宽容功德，但诸众生因无宽忍之德，此地现世受苦，来世亦因苦受煎熬。即便因恶行苦果而生苦，其苦是因业而为自己所造。此乃苦之根本因缘。若无利益之处，宽忍安得生于我乎？若目前所感痛苦无益，则过去所行善功何用？即便无益，宽忍作为利益因辅佐我者；若此等众生视我如父子，在父子过失中谁会嗔怒呢？若我因愤怒生敌意，彼亦当被我调伏。若因不利而生苦，吾亦应承担其业果。诸恶行犯下之罪，若及时忏悔断绝，谁今时何处须以愤怒报之？诸法无我，何有我所嗔怒乎？」由此反观，宽忍功德应当深思体认。
Yadi panassa dīgharattaṃ paricayena parāpakāranimittako kodho cittaṃ pariyādāya tiṭṭheyya, iti paṭisañcikkhitabbaṃ ‘‘khanti nāmesā parāpakārassa paṭipakkhapaṭipattīnaṃ paccupakārakāraṇa’’nti ca ‘‘apakāro ca mayhaṃ dukkhuppādanena dukkhupanisāya saddhāya, sabbaloke anabhiratisaññāya ca paccayo’’ti ca ‘‘indriyapakatiresā, yadidaṃ iṭṭhāniṭṭhavisayasamāyogo, tattha aniṭṭhavisayasamāyogo mayhaṃ na siyāti taṃ kutettha labbhā’’ti ca ‘‘kodhavasiko satto kodhena ummatto vikkhittacitto, tattha kiṃ paccapakārenā’’ti ca ‘‘sabbe pime sattā sammāsambuddhena orasaputtā viya paripālitā, tasmā na tattha mayā cittakopopi kātabbo’’ti ca ‘‘aparādhake ca sati guṇe guṇavati mayā na kopo kātabbo’’ti ca ‘‘asati guṇe visesena karuṇāyitabbo’’ti ca ‘‘kopena ca mayhaṃ guṇayasā nihīyantī’’ti ca ‘‘kujjhanena mayhaṃ dubbaṇṇadukkhaseyyādayo sapattakantā āgacchantī’’ti ca ‘‘kodho ca nāmāyaṃ sabbāhitakārako sabbahitavināsako balavā paccatthiko’’ti ca ‘‘sati ca khantiyā na koci paccatthiko’’ti ca ‘‘aparādhakena aparādhanimittaṃ yaṃ āyatiṃ laddhabbaṃ dukkhaṃ, sati ca khantiyā mayhaṃ tadabhāvo’’ti ca ‘‘cintanena kujjhantena ca mayā paccatthikoyeva anuvattito hotī’’ti ca ‘‘kodhe ca mayā khantiyā abhibhūte tassa dāsabhūto paccatthiko sammadeva abhibhūto hotī’’ti ca ‘‘kodhanimittaṃ khantiguṇapariccāgo mayhaṃ na yutto’’ti ca ‘‘sati ca kodhe guṇavirodhini (guṇavirodhapaccanīdhamme cariyā. aṭṭha. pakiṇṇakakathāyaṃ) kiṃ me sīlādidhammā pāripūriṃ gaccheyyuṃ, asati ca tesu kathāhaṃ sattānaṃ upakārabahulo paṭiññānurūpaṃ uttamaṃ sampattiṃ pāpuṇissāmī’’ti ca ‘‘khantiyā ca sati bahiddhā vikkhepābhāvato samāhitassa sabbe saṅkhārā aniccato dukkhato sabbe dhammā anattato nibbānañca asaṅkhatāmatasantapaṇītādibhāvato nijjhānaṃ khamanti ‘buddhadhammā ca acinteyyāparimeyyapabhāvā’ti’’, tato ca ‘‘anulomiyaṃ khantiyaṃ ṭhito ‘kevalā ime ca attattaniyabhāvarahitā dhammamattā yathāsakaṃ paccayehi uppajjanti vayanti, na kutoci āgacchanti, na kuhiñci gacchanti, na ca katthaci patiṭṭhitā, na cettha koci kassaci byāpāro’ti ahaṃkāramamaṃkārānadhiṭṭhānatā nijjhānaṃ khamati, yena bodhisatto bodhiyā niyato anāvattidhammo hotī’’ti evamādinā khantipāramiyaṃ paccavekkhaṇā veditabbā.
若长期因接触恶行而生嗔怒，因而心念逗留不散，必须反省：「宽容即为对抗恶行相反之行，能理顺彼此矛盾因缘。恶行虽令我起苦，乃因恶行苦生苦种，不应生嗔恚。信仰苦此果，怀恶心厌恶世间，是其因缘。诸根感官执著于喜好与非喜好之境，若执非喜好境则非我所求，何从得益？嗔恚之人心迷若疯乱，散乱失序，则可由仁慈及反思调伏之。诸众生皆蒙正觉者子如护育，故于我非起心忿愤。对犯罪者仍以诸德观之，应行慈悯。嗔恚令我内在诸德渐消损，烦恼痛苦频频袭来。嗔恚之名，乃一切害害之源，外在及内在俱具毁灭力。宽忍之中，无人可作外在障碍。因犯罪所致之苦，需以宽忍断绝。若以思念烦恼生嗔恼，即时随之而起怨恨。嗔怒之因应由宽忍德性调伏。若由嗔恚招致苦业，我亦承担其因。若曾犯过于诸法，应及时忏悔断绝，彼时彼地皆依此法止息。诸法无我，安有我受嗔怒耶？」从反省中，宽忍德性当深察领悟。
Tathā ‘‘saccena vinā sīlādīnaṃ asambhavato, paṭiññānurūpaṃ paṭipattiyā abhāvato ca saccadhammātikkame ca sabbapāpadhammānaṃ samosaraṇato, asaccasandhassa appaccayikabhāvato, āyatiñca anādeyyavacanatāvahanato, sampannasaccassa ca sabbaguṇādhiṭṭhānabhāvato, saccādhiṭṭhānena sabbabodhisambhārānaṃ pārisuddhipāripūrisamanvāyato, sabhāvadhammāvisaṃvādanena sabbabodhisambhārakiccakaraṇato, bodhisattapaṭipattiyā ca parinipphattito’’tiādinā saccapāramiyā sampattiyo paccavekkhitabbā.
如是：「真理若无则戒律等善法皆无从成就；据正知正行而无，离诸真法则为此难效。谬见之所合成便不可为真理之缘。因真理具足，而生一切善功总集皆净。一切法之本性正知，调和弘扬一切菩萨功德事法。以真实谛观之，为菩萨道功德之成就因缘，终成无上觉业。菩萨依此践行而成圆满。」诸真谛波罗蜜功德，当复观察精审。
Tathā ‘‘dānādīsu daḷhasamādānaṃ, tampaṭipakkhasannipāte ca nesaṃ acalāvatthānaṃ, tattha ca thirabhāvaṃ vinā na dānādisambhārā sambodhinimittā sambhavantī’’tiādinā adhiṭṭhāne guṇā paccavekkhitabbā.
如是：「于布施等法须坚定执著，断绝相反混合状态。若无坚定不变，则布施等功德难以成就正觉之因。」「于此地若无坚固不动之处，布施等诸善行不生胜缘。」由此观守，坚固不移的持慧力，当复检核。
Tathā ‘‘attahitamatte avatiṭṭhantenāpi sattesu hitacittataṃ vinā na sakkā idhalokaparalokasampattiyo pāpuṇituṃ, pageva sabbasatte nibbānasampattiyaṃ patiṭṭhāpetukāmenā’’ti ca ‘‘pacchā sabbasattānaṃ lokuttarasampattiṃ ākaṅkhantena idāni lokiyasampattiṃ ākaṅkhā yuttarūpā’’ti ca ‘‘idāni āsayamattena paresaṃ hitasukhūpasaṃhāraṃ kātuṃ asakkonto kadā payogena taṃ sādhessāmī’’ti ca ‘‘idāni mayā hitasukhūpasaṃhārena saṃvaddhitā pacchā dhammasaṃvibhāgasahāyā mayhaṃ bhavissantī’’ti ca ‘‘etehi vinā na mayhaṃ bodhisambhārā sambhavanti, tasmā sabbabuddhaguṇavibhūtinipphattikāraṇattā mayhaṃ ete paramaṃ puññakkhettaṃ anuttaraṃ kusalāyatanaṃ uttamaṃ gāravaṭṭhāna’’nti ca ‘‘savisesaṃ sattesu sabbesu hitajjhāsayatā paccupaṭṭhapetabbā, kiñca karuṇādhiṭṭhānatopi sabbasattesu mettā anubrūhetabbā. Vimariyādīkatena hi cetasā sattesu hitasukhūpasaṃhāraniratassa tesaṃ ahitadukkhāpanayanakāmatā balavatī uppajjati daḷhamūlā, karuṇā ca sabbesaṃ buddhakārakadhammānamādi caraṇaṃ patiṭṭhā mūlaṃ mukhaṃ pamukha’’nti evamādinā mettāya guṇā paccavekkhitabbā.
如是：「虽独善其身，若无广大众生利益之心，则难得胜现世与出世成就。今世诸利益，是所有众生向往超世成就之前导。现今我因无私身心，无法为他人集聚利益安逸。何时以何法可达成此愿？今由利益他人安乐为由，自身菩萨功德增进。此皆无以为真菩提法门自然得成。是故，基于诸佛功德光辉之彰显，我当确立此最高善净土地，长久尊重护持诸众生。尤其于特定众生，须广布利益与慈悲心。因诸众生以怀疑等烦恼，阻碍利益及安乐之传布，故生此苦根。慈悲为一切佛法成就之基础与根本，犹如靡然之根、首与门扉。」由此以慈悲为主应细察功德。
Tathā ‘‘upekkhāya abhāve sattehi katā vippakārā cittassa vikāraṃ uppādeyyuṃ, sati ca cittavikāre dānādisambhārānaṃ sambhavoyeva natthī’’ti ca ‘‘mettāsinehena sinehite citte upekkhāya vinā sambhārānaṃ pārisuddhi na hotī’’ti ca ‘‘anupekkhako sambhāresu puññasambhāraṃ tabbipākañca sattahitatthaṃ pariṇāmetuṃ na sakkotī’’ti ca ‘‘upekkhāya abhāve deyyapaṭiggāhakesu vibhāgaṃ akatvā pariccajituṃ na sakkotī’’ti ca ‘‘upekkhārahitena jīvitaparikkhārānaṃ jīvitassa ca antarāyaṃ amanasikaritvā saṃvaravisodhanaṃ kātuṃ na sakkā’’ti ca ‘‘upekkhāvasena aratiratisahasseva nekkhammabalasiddhito, upapattito ikkhanavaseneva sabbasambhārakiccanipphattito, accāraddhassa vīriyassa anupekkhane padhānakiccākaraṇato, upekkhatoyeva titikkhānijjhānasambhavato, upekkhāvasena sattasaṅkhārānaṃ avisaṃvādanato, lokadhammānaṃ ajjhupekkhanena samādinnadhammesu acalādhiṭṭhānasiddhito, parāpakārādīsu anābhogavaseneva mettāvihāranipphattitoti sabbabodhisambhārānaṃ samādānādhiṭṭhānapāripūrinipphattiyo upekkhānubhāvena sampajjantī’’ti evaṃ ādinā nayena upekkhāpāramī paccavekkhitabbā. Evaṃ apariccāgapariccāgādīsu yathākkamaṃ ādīnavānisaṃsapaccavekkhaṇā dānādipāramīnaṃ paccayoti veditabbā.
如是：「若无平等心，则众生受苦皆因心理异动而生。若失平等心，则布施等功德难以成就。无平等者，不能令众生功德成熟及令利益众生果报成熟。无平等之心，亦难舍弃偏执执著，难保生活安全，难成清净心。平等心如千斤担，启发禅定力，使诸功德成就圆满。少爱中生怨，如同处处烦恼根本。平等心见诸法无常苦无我，乃通达涅槃寂静清净，诸苦及烦恼生灭不会侵扰。正是此等平等心之力，成就不可思议佛法功德。以此持续平等心，无心欲念，法自现行，无所来去，无所立足，无所经营，亦无侵害。我我执之心渐灭，如此菩萨必定无违无碍地觉悟。」以此法修行，宽容波罗蜜应当深观了知。随顺放下、随喜布施等欢喜波罗蜜，亦当依教观察其因缘。
Tathā saparikkhārā pañcadasa caraṇadhammā pañca ca abhiññāyo. Tattha caraṇadhammā nāma sīlasaṃvaro, indriyesu guttadvāratā, bhojane mattaññutā, jāgariyānuyogo, satta saddhammā, cattāri jhānāni ca. Tesu sīlādīnaṃ catunnaṃ terasapi dhutadhammā, appicchatādayo ca parikkhāro. Saddhammesu saddhāya buddhadhammasaṅghasīlacāgadevatūpasamānussati- lūkhapuggalaparivajjanasiniddhapuggalasevanapasādanīya- dhammapaccavekkhaṇatadadhimuttatā parikkhāro, hirottappānaṃ akusalādīnavapaccavekkhaṇaapāyādīnavapaccavekkhaṇakusaladhammupatthambhana- bhāvapaccavekkhaṇahirottappa rahitapuggalaparivajjanahirottappasampannapuggalasevanatadadhimuttatā, bāhusaccassa pubbayogaparipucchakabhāvasaddhammābhiyogaanavajjavijjāṭṭhānādi- paricayaparipakkindriyatākilesadūrībhāvaappassutaparivajjanabahussutasevanatadadhimuttatā, vīriyassa apāyabhayapaccavekkhaṇagamanavīthipaccavekkhaṇadhammamahattapaccavekkhaṇa- thinamiddhavinodanakusītapuggalaparivajjanaāraddhavīriyapuggala- sevanasammappadhānapaccavekkhaṇatadadhimuttatā, satiyā satisampajaññamuṭṭhassatipuggalaparivajjanaupaṭṭhitassatipuggalasevanatadadhimuttatā, paññāya paripucchakabhāvavatthuvisadakiriyāindriyasamattapaṭipādanaduppañña- puggalaparivajjanapaññavantapuggalasevanagambhīrañāṇacariyapacca- vekkhaṇatadadhimuttatā, catunnaṃ jhānānaṃ sīlādicatukkaṃ aṭṭhatiṃsāya ārammaṇesu pubbabhāgabhāvanā, āvajjanādivasībhāvakaraṇañca parikkhāro. Tattha sīlādīhi payogasuddhiyā sattānaṃ abhayadāne, āsayasuddhiyā āmisadāne, ubhayasuddhiyā ca dhammadāne samattho hotītiādinā caraṇādīnaṃ dānādisambhārānaṃ paccayabhāvo yathārahaṃ niddhāretabbo, ativitthārabhayena na niddhārayimha. Evaṃ sampatticakkādayopi dānādīnaṃ paccayoti veditabbā.
如是，正通达者所成就的十五种修行法，及五种神通。此中所谓修行法者，即戒法的守护；对根境的深密守护；饮食适量节制；勤于清醒不懈；信奉七正法；及四禅定等。戒法诸德中，四中有十三为净行，且含了八正道等修行。正信中所守的，包含了对佛、法、僧三宝的恭敬，守护爱护修行众生及护法诸天，修持清净不污，远离不善及嗔恚，具备诸种清净智慧及调伏内心的喜爱与疑惑等之断除。定力中能断除怠惰、困倦与诸恶缘，为诸善法的安住基础。念为身心净明的具足，正知能观察身心出入。慧所护者，有正智解脱愚癡之障，深刻观身心现象而智慧明彻。在四禅三十三支的所聚处，运用前行净修，断恶发善，执持无失。以戒为根本生起生灵无畏；以净念消除世间贪著；以二者净明故能成熟持舍无欲无求之法施。戒法等贪心妄念烦恼等障碍的因缘本应谨慎安立，不可放纵失守。如此，修行诸法圆满，亦应悟知施财等利益的因缘条件，切勿混淆错乱。由此中可识诸果报之缘，理当如实安立，不可轻率漠视。
Ko saṃkilesoti avisesena taṇhādīhi parāmaṭṭhabhāvo pāramīnaṃ saṃkileso, visesena deyyapaṭiggāhakavikappā dānapāramiyā saṃkileso, sattakālavikappā sīlapāramiyā, kāmabhavatadupasamesu abhiratianabhirativikappā nekkhammapāramiyā, ‘‘ahaṃ mamā’’ti vikappā paññāpāramiyā, līnuddhaccavikappā vīriyapāramiyā, attaparavikappā khantipāramiyā, adiṭṭhādīsu diṭṭhādivikappā saccapāramiyā, bodhisambhāratabbipakkhesu dosaguṇavikappā adhiṭṭhānapāramiyā, hitāhitavikappā mettāpāramiyā, iṭṭhāniṭṭhavikappā upekkhāpāramiyā saṃkilesoti veditabbo.
云何名为染污？即是依贪等最重染污而论的波罗密，也即是特指布施波罗密时斟酌施舍对象的染污；持戒波罗密时纵久之染污；出离波罗密时为欲乐难除而对立的染污；智慧波罗密时的我执特见等染污；精进波罗密时的懈怠染污；忍辱波罗密时的我慢等染污；正见波罗密时诸见偏差的染污；志愿布施备足中除恼怒污垢的染污；慈悲波罗密时的利己与害他染污；舍波罗密时的喜欢与讨厌染污，皆为染污染垢，应当如是分别认知。
Kiṃ vodānanti taṇhādīhi anupaghāto, yathāvuttavikappaviraho ca etāsaṃ vodānanti veditabbaṃ. Anupahatā hi taṇhāmānadiṭṭhikodhūpanāhamakkhapalāsaissāmacchariyamāyāsāṭheyyathambhasārambha- madapamādādīhi kilesehi deyyapaṭiggāhakavikappādirahitā ca dānādipāramiyo parisuddhā pabhassarā bhavantīti.
何谓净化？即离贪等无损伤而且断除这些染污误解的净化。须知，断除欲贪等染污，消除邪见、嗔恚、傲慢、妄语、邪见，诸染污皆被清除于内，离贪等的善行布施波罗密因此得以净洁光明，不生暗昧蒙蔽。
Kopaṭipakkhoti avisesena sabbepi kilesā sabbepi akusalā dhammā etāsaṃ paṭipakkho, visesena pana pubbe vuttā maccherādayoti veditabbā. Apica deyyapaṭiggāhakadānaphalesu alobhādosāmohaguṇayogato lobhadosamohapaṭipakkhaṃ dānaṃ, kāyādidosavaṅkāpagamanato lobhādipaṭipakkhaṃ sīlaṃ , kāmasukhaparūpaghātaattakilamathaparivajjanato dosattayapaṭipakkhaṃ nekkhammaṃ, lobhādīnaṃ andhīkaraṇato, ñāṇassa ca anandhīkaraṇato lobhādipaṭipakkhā paññā, alīnānuddhatañāyārambhavasena lobhādipaṭipakkhaṃ vīriyaṃ, iṭṭhāniṭṭhasuññatānaṃ khamanato lobhādipaṭipakkhā khanti, satipi paresaṃ upakāre apakāre ca yathābhūtappavattiyā lobhādipaṭipakkhaṃ saccaṃ, lokadhamme abhibhuyya yathāsamādinnesu sambhāresu acalanato lobhādipaṭipakkhaṃ adhiṭṭhānaṃ, nīvaraṇavivekato lobhādipaṭipakkhā mettā, iṭṭhāniṭṭhesu anunayapaṭighaviddhaṃsanato, samappavattito ca lobhādipaṭipakkhā upekkhāti daṭṭhabbaṃ.
何谓对境？即一切烦恼及一切不善之对境，亦指已被前经说过的烦恼如欲贪、恚怒等。又如布施之果上排斥贪、瞋、痴三毒者，舍戒能断除身见等烦恼者，出离时排斥诸欲之染者，智慧断除无明之染者，精进断除懈怠之染者，忍辱断除嗔恨之染者，正见遥距邪见之染者，善知识则以善法调伏邪恶，用慈心调伏嗔恨，用舍心调伏诸好恶，皆为对境之正见法义，应当如是观之。
Kā paṭipattīti sukhūpakaraṇasarīrajīvitapariccāgena bhayāpanūdanena dhammopadesena ca bahudhā sattānaṃ anuggahakaraṇaṃ dāne paṭipatti. Tatthāyaṃ vitthāranayo – ‘‘imināhaṃ dānena sattānaṃ āyuvaṇṇasukhabalapaṭibhānādisampattiṃ ramaṇīyaṃ aggaphalasampattiṃ nipphādeyya’’nti annadānaṃ deti, tathā sattānaṃ kammakilesapipāsavūpasamāya pānaṃ deti, tathā suvaṇṇavaṇṇatāya, hirottappālaṅkārassa ca nipphattiyā vatthāni deti, tathā iddhividhassa ceva nibbānasukhassa ca nipphattiyā yānaṃ deti, tathā sīlagandhanipphattiyā gandhaṃ, buddhaguṇasobhānipphattiyā mālāvilepanaṃ, bodhimaṇḍāsananipphattiyā āsanaṃ , tathāgataseyyānipphattiyā seyyaṃ, saraṇabhāvanipphattiyā āvasathaṃ, pañcacakkhupaṭilābhāya padīpeyyaṃ deti. Byāmappabhānipphattiyā rūpadānaṃ, brahmassaranipphattiyā saddadānaṃ, sabbalokassa piyabhāvāya rasadānaṃ, buddhasukhumālabhāvāya phoṭṭhabbadānaṃ, ajarāmaraṇabhāvāya bhesajjadānaṃ, kilesadāsabyavimocanatthaṃ dāsānaṃ bhujissatādānaṃ, saddhammābhiratiyā anavajjakhiḍḍāratihetudānaṃ, sabbepi satte ariyāya jātiyā attano puttabhāvūpanayanāya puttadānaṃ, sakalassa lokassa patibhāvūpagamanāya dāradānaṃ, subhalakkhaṇasampattiyā suvaṇṇamaṇimuttāpavāḷādidānaṃ, anubyañjanasampattiyā nānāvidhavibhūsanadānaṃ, saddhammakosādhigamāya vittakosadānaṃ, dhammarājabhāvāya rajjadānaṃ, jhānādisampattiyā ārāmuyyānādivanadānaṃ, cakkaṅkitehi pādehi bodhimaṇḍūpasaṅkamanāya caraṇadānaṃ, caturoghanittharaṇāya sattānaṃ saddhammahatthadānatthaṃ hatthadānaṃ, saddhindriyādipaṭilābhāya kaṇṇanāsādidānaṃ, samantacakkhupaṭilābhāya cakkhudānaṃ, ‘‘dassanasavanānussaraṇapāricariyādīsu sabbakālaṃ sabbasattānaṃ hitasukhāvaho, sabbalokena ca upajīvitabbo me kāyo bhaveyyā’’ti maṃsalohitādidānaṃ, ‘‘sabbalokuttamo bhaveyya’’nti uttamaṅgadānaṃ deti.
何为实际行为？即以身心健康生活，远离怖惧，接受诸法教导，多方帮助生命的善行，其具体细节有多种：比如给予生命食物，解除烦恼贪染，洁净环境庄严，资助修行方便、安坐地方、守护戒律，供养佛像、佛塔、经卷、法座等，还包括三昧禅修的供养，五力布施，众生安乐之施等。此中又细分庄严色身，布施声音芬芳，解脱生死药物，消除烦恼奴役等种种捐赠。又以如法信解之功德为资粮，利益世间一切众生，令其生世自在安乐。正因慧眼明达此义理，乃能随宜行舍，有如盛满黄金宝藏之器皿，利益广大无边。
Evaṃ dadanto ca na anesanāya deti, na paropaghātena, na bhayena, na lajjāya, na dakkhiṇeyyarosanena, na paṇīte sati lūkhaṃ, na attukkaṃsanena, na paravambhanena, na phalābhikaṅkhāya, na yācakajigucchāya, na acittīkārena deti, atha kho sakkaccaṃ deti, sahatthena deti, kālena deti, cittiṃ katvā deti, avibhāgena deti, tīsu kālesu somanassito deti. Tatoyeva datvā na pacchānutāpī hoti, na paṭiggāhakavasena mānāvamānaṃ karoti, paṭiggāhakānaṃ piyasamudācāro hoti vadaññū yācayogo saparivāradāyī. Tañca dānasampattiṃ sakalalokahitasukhāya pariṇāmeti, attano ca akuppāya vimuttiyā, aparikkhayassa chandassa, aparikkhayassa vīriyassa, aparikkhayassa samādhānassa, aparikkhayassa ñāṇassa, aparikkhayāya sammāsambodhiyā pariṇāmeti. Imañca dānapāramiṃ paṭipajjantena mahāsattena jīvite, bhogesu ca aniccasaññā paccupaṭṭhapetabbā, sattesu ca mahākaruṇā. Evañhi bhoge gahetabbasāraṃ gaṇhanto ādittasmā viya agārasmā sabbaṃ sāpateyyaṃ, attānañca bahi nīharanto na kiñci seseti, niravasesato nissajjatiyeva. Ayaṃ tāva dānapāramiyā paṭipattikkamo.
施舍但以纯净而不内心不安，不是为名声、害人、恐怖、羞耻、愤怒、愧疚、侵害、讥诮、索取、强迫、傲慢、分裂，或功利心、索求回报而布施。乃是适时乐意，坦荡无私地布施，心无愧悔，不轻视施主，施受双方和谐、感恩与助缘。如此布施，利益遍及一切，有助众生安乐，令自己解脱烦恼，增长无尽的愿力、精进、定慧，最终成正觉。施行布施波罗密者，应常观诸法无常与众生大悲，努力修行，淡离爱欲，破除烦恼，而不执著受用。正因如是，当舍身施财，断绝染着，不余所留，如同强烈烈火般烧净一切尘埃。此即布施波罗密之行持方法。
Sīlapāramiyā pana yasmā sabbaññusīlālaṅkārehi satte alaṅkaritukāmena attanoyeva tāva sīlaṃ visodhetabbaṃ, tasmā sattesu tathā dayāpannacittena bhavitabbaṃ, yathā supinantenapi na āghāto uppajjeyya. Parūpakāraniratatāya parasantako alagaddo viya na parāmasitabbo. Abrahmacariyatopi ārācārī, sattavidhamethuna saṃyogavirato, pageva paradāragamanato. Saccaṃ hitaṃ piyaṃ parimitameva ca kālena dhammiṃ kathaṃ bhāsitā hoti, anabhijjhālu abyāpanno aviparītadassano sammāsambuddhe niviṭṭhasaddho niviṭṭhapemo. Iti caturāpāyavaṭṭadukkhapathehi akusalakammapathehi, akusaladhammehi ca oramitvā saggamokkhapathesu kusalakammapathesu patiṭṭhitassa suddhāsayapayogatāya yathābhipatthitā sattānaṃ hitasukhūpasañhitā manorathā sīghaṃ abhinipphajjanti.
戒德的到彼岸，由于众生欲以种种具足智慧的清净戒德来装饰自身，唯有自身的戒洁净方可成就，因此于众生中应当以慈悲柔和的心意为本，正如熟睡的人不会遭遇惊痛那样。执著于他人利益则应摈弃，如同伤害自身的毒蛇一般不加照顾。即便非出家行者，若远离与多种众生交合的行为，也因避免与他人的不善接触，专守一方。真实、善美、亲爱及适时以中道语宣说佛法，是无贪无嗔且正见正信的正自觉者行为。由此远离四恶趣轮回，避开不善业道，依止善业道，净化良善意念，众生因此得利益安乐，迅速得脱离生死苦因。
Tattha hiṃsānivattiyā sabbasattānaṃ abhayadānaṃ deti, appakasireneva mettābhāvanaṃ sampādeti, ekādasa mettānisaṃse adhigacchati, appābādho hoti appātaṅko dīghāyuko sukhabahulo, lakkhaṇavisese pāpuṇāti, dosavāsanañca samucchindati. Tathā adinnādānanivattiyā corādiasādhāraṇe uḷāre bhoge adhigacchati, anāsaṅkanīyo piyo manāpo vissasanīyo, vibhavasampattīsu alaggacitto pariccāgasīlo , lobhavāsanañca samucchindati. Abrahmacariyanivattiyā alobho hoti santakāyacitto, sattānaṃ piyo hoti manāpo aparisaṅkanīyo, kalyāṇo cassa kittisaddo abbhuggacchati, alaggacitto hoti mātugāmesu aluddhāsayo, nekkhammabahulo, lakkhaṇavisese adhigacchati, lobhavāsanañca samucchindati.
众生因不杀生而守护无畏，虽微小如尘埃的慈心能增长善念，得十一种慈悲之成就，少病少忧，长寿多乐，证得殊胜标记，断除嗔恨之习。因不取非法之物，盗窃及他恶行衰减，得殊胜财富，心无猜忌，受人喜爱且可信，乐于舍弃财富，不起贪欲之习。因守出家清净行，不贪著无嗔恨，身心安祥，受众爱护，名声显著，远离尘劳，除尽贪欲根性。
Musāvādanivattiyā sattānaṃ pamāṇabhūto hoti paccayiko theto ādeyyavacano devatānaṃ piyo manāpo surabhigandhamukho ārakkhiyakāyavacīsamācāro , lakkhaṇavisese ca adhigacchati, kilesavāsanañca samucchindati. Pesuññanivattiyā parūpakkamehi abhejjakāyo hoti abhejjaparivāro, saddhamme ca abhijjanakasaddho, daḷhamitto bhavantaraparicitānampi sattānaṃ ekantapiyo, asaṃkilesabahulo. Pharusavācānivattiyā sattānaṃ piyo hoti manāpo sukhasīlo madhuravacano sambhāvanīyo, aṭṭhaṅgasamannāgato cassa saro (ma. ni. 2.387) nibbattati. Samphappalāpanivattiyā ca sattānaṃ piyo hoti manāpo garubhāvanīyo ca ādeyyavacano ca parimitālāpo, mahesakkho ca hoti mahānubhāvo, ṭhānuppattikena paṭibhānena pañhānaṃ byākaraṇakusalo, buddhabhūmiyañca ekāya eva vācāya anekabhāsānaṃ sattānaṃ anekesaṃ pañhānaṃ byākaraṇasamattho hoti.
不妄语能使众生信赖，彼等为因缘，所说诸恶语不被采纳，先天有佛般清净香，持重端庄，戒行纯正，得殊胜标记，破除烦恼习气。断除闲谈有益社交，精进持正法，正信坚定为良友，依止正法，善居众中，热心修习止观禅定，成就八正道。能说善语，受众喜爱，语言甜美，态度恭敬，语言完整通达，能准确回答各类疑问，通达佛地，言辞简明而丰富，能以一语答诸多问，广受尊敬。
Anabhijjhālutāya icchitalābhī hoti, uḷāresu ca bhogesu ruciṃ paṭilabhati, khattiyamahāsālādīnaṃ sammato hoti, paccatthikehi anabhibhavanīyo, indriyavekallaṃ na pāpuṇāti, appaṭipuggalo ca hoti. Abyāpādena piyadassano hoti sattānaṃ sambhāvanīyo, parahitābhinanditāya ca satte appakasireneva pasādeti, alūkhasabhāvo ca hoti mettāvihārī, mahesakkho ca hoti mahānubhāvo. Micchādassanābhāvena kalyāṇe sahāye paṭilabhati, sīsacchedampi pāpuṇanto pāpakammaṃ na karoti, kammassakatādassanato akotūhalamaṅgaliko ca hoti, saddhamme cassa saddhā patiṭṭhitā hoti mūlajātā, saddahati ca tathāgatānaṃ bodhiṃ , samayantaresu nābhiramati ukkāraṭṭhāne viya rājahaṃso, lakkhaṇattayaparijānanakusalo hoti, ante ca anāvaraṇañāṇalābhī, yāva bodhiṃ na pāpuṇāti, tāva tasmiṃ tasmiṃ sattanikāye ukkaṭṭhukkaṭṭho ca hoti, uḷāruḷārasampattiyo pāpuṇāti.
无贪无著，常乐于所欲，得贵族和大臣之认同，不逾越界限，不失平常心，不感官放逸，行为正直。以无侵害心受人喜爱，乐于利益他人，微细善行多如尘埃，心地纯净。远离邪见，助长善缘，不杀生断恶，即使面临威胁不起恶行，戒律坚定，为信仰不动摇之基。理解如来的觉悟，似王者在莲花坐中，无怨无喜，亲识诸标记，终得无碍断灭之智。直到证得无上觉悟时，在各种众生中皆显出精进和善功德。
‘‘Iti hidaṃ sīlaṃ nāma sabbasampattīnaṃ adhiṭṭhānaṃ, sabbabuddhaguṇānaṃ pabhavabhūmi, sabbabuddhakaradhammānamādi caraṇaṃ mukhaṃ pamukha’’nti bahumānaṃ uppādetvā kāyavacīsaṃyame, indriyadamane, ājīvasampadāya, paccayaparibhoge ca satisampajaññabalena appamattena lābhasakkārasilokaṃ mittamukhapaccatthikaṃ viya sallakkhetvā ‘‘kikīva aṇḍa’’ntiādinā (visuddhi. 1.19; dī. ni. aṭṭha. 1.7) vuttanayena sakkaccaṃ sīlaṃ sampādetabbaṃ . Ayamettha saṅkhepo, vitthāro pana visuddhimagge (visuddhi. 1.6) vuttanayena veditabbo. Tañca panetaṃ sīlaṃ na attano duggatiparikilesavimuttiyā, sugatiyampi, na rajjasampattiyā, nacakkavatti-nadeva-nasakka-namāra-nabrahmasampattiyā, nāpi attano tevijjatādihetu, na paccekabodhiyā, atha kho sabbaññubhāvena sabbasattānaṃ anuttarasīlālaṅkārasampādanatthamevāti pariṇāmetabbaṃ.
这样戒德被尊为一切功德之根基，一切佛之功德生起之处，乃一切佛法显彰显现之门。应当以身体清净守护，禁制诸根，以资生计，受因缘利益，凭正念正知勤奋精进而持戒，好像保护易碎蛋壳一般珍惜戒法，应断定须勤修此戒。此戒非因自己恶趣净除、善道获得、世间财富、帝王或诸天所赐，亦非因自身三明或辟支佛功德，唯为以广大智慧成就一切众生无上清净戒德装饰者。故而宜当依此而转。
Tathā sakalasaṃkilesanivāsaṭṭhānatāya, puttadārādīhi mahāsambādhatāya, kasivaṇijjādinānāvidhakammantādhiṭṭhānabyākulatāya ca gharāvāsassa nekkhammasukhādīnaṃ anokāsataṃ, kāmānañca ‘‘satthadhārālaggamadhubindu viya ca avaleyhamānā parittassādā vipulānatthānubandhā’’ti ca ‘‘vijjulatobhāsena gahetabbaṃ naccaṃ viya parittakālopalabbhā, ummattakālaṅkāro viya viparītasaññāya anubhavitabbā , karīsāvacchādanasukhaṃ viya paṭikārabhūtā, udakatemitaṅguliyā ussāvakodakapānaṃ viya atittikarā, chātajjhattabhojanaṃ viya sābādhā, balisāmisaṃ viya byasanasannipātakāraṇā, aggisantāpo viya kālattayepi dukkhuppattihetubhūtā, makkaṭālepo viya bandhanimittā ghātakāvacchādanakimilayo viya anatthacchādanā, sapattagāmavāso viya bhayaṭṭhānabhūtā, paccatthikaposako viya kilesamārādīnaṃ āmisabhūtā, chaṇasampattiyo viya vipariṇāmadukkhā, koṭaraggi viya antodāhakā, purāṇakūpāvalambabīraṇamadhupiṇḍaṃ viya anekādīnavā, loṇūdakapānaṃ viya pipāsahetubhūtā, surāmerayaṃ viya nīcajanasevitā, appassādatāya aṭṭhikaṅkalūpamā’’tiādinā ca nayena ādīnavaṃ sallakkhetvā tabbipariyāyena nekkhamme ānisaṃsaṃ passantena nekkhammapavivekaupasamasukhādīsu ninnapoṇapabbhāracittena nekkhammapāramī pūretabbā.
因广住诸不净业中，倚赖妻子子女，忧心恐惧，受多种行业妨碍；居居室家与出家安乐皆殊异，贪尘欲如蜜蜂沾蜜，常受缠缚且无保护。欲念如饥渴，饮水如饮盐水，酒浊之人所习，居大宅时多恐怖，如养子女多烦恼，年老医药造种种苦难，如井台依附城墙犹如多苦，恶习如粘膏，缠绕身心。故当以戒德为依，了知戒德生出出世宁静、不退转安乐，以此为基础，勤修出家功德。
Tathā yasmā paññā āloko viya andhakārena, mohena saha na vattati, tasmā mohakāraṇāni tāva bodhisattena parivajjitabbāni. Tatthimāni mohakāraṇāni – arati tandī vijambhitā ālasiyaṃ gaṇasaṅgaṇikārāmatā niddāsīlatā anicchayasīlatā ñāṇasmiṃ akutūhalatā micchādhimāno aparipucchakatā kāyassa na sammāparihāro asamāhitacittatā duppaññānaṃ puggalānaṃ sevanā paññavantānaṃ apayirupāsanā attaparibhavo micchāvikappo viparītābhiniveso kāyadaḷhībahulatā asaṃvegasīlatā pañca nīvaraṇāni. Saṅkhepato ye vā pana dhamme āsevato anuppannā paññā na uppajjati, uppannā parihāyati, iti imāni sammohakāraṇāni parivajjantena bāhusacce jhānādīsu ca yogo karaṇīyo.
如智慧之光不与黑暗共存，愚痴亦同样不能共存，因此应远离一切由愚痴所生之因。此处所说的愚痴因包括：贪欲、不安定、懒惰、聚合享乐、爱静寂、不守戒律、不愿意、无明中无好奇心、错误见解、不探究、身心不当调护、心意不专注、智慧不足之人所依附、虚伪崇拜、自我轻慢、错误行为、相反执著、贪恋身体之厚重、缺乏敏锐性等五种烦恼。简而约之，虽有修行之事，如念觉、禅定等加持，若多执着于以上愚痴因，智慧则不会生起，已生者亦将废灭。故应以诚实心避开这些痴因，勤加修持。
Tatthāyaṃ bāhusaccassa visayavibhāgo – pañca khandhā dvādasāyatanāni, aṭṭhārasa dhātuyo cattāri saccāni bāvīsatindriyāni dvādasapadiko paṭiccasamuppādo, tathā satipaṭṭhānādayo kusalādidhammappakārabhedā ca. Yāni ca loke anavajjāni vijjaṭṭhānāni, ye ca sattānaṃ hitasukhavidhānayogyā byākaraṇavisesā. Iti evaṃ pakāraṃ sakalameva sutavisayaṃ upāyakosallapubbaṅgamāya paññāya sativīriyupatthambhakāraṇāya sādhukaṃ uggahaṇasavanadhāraṇaparicayaparipucchāhi ogāhetvā tattha ca paresaṃ patiṭṭhapanena sutamayā paññā nibbattetabbā, tathā khandhādīnaṃ sabhāvadhammānaṃ ākāraparivitakkanamukhena te nijjhānaṃ khamāpentena cintāmayā, khandhādīnaṃyeva pana salakkhaṇasāmaññalakkhaṇapariggahavasena lokiyaṃ pariññaṃ nibbattentena pubbabhāgabhāvanāpaññā sampādetabbā. Evañhi ‘‘nāmarūpamattamidaṃ yathārahaṃ paccayehi uppajjati ceva nirujjhati ca, na ettha koci kattā vā kāretā vā, hutvā abhāvaṭṭhena aniccaṃ, udayabbayapaṭipīḷanaṭṭhena dukkhaṃ, avasavattanaṭṭhena anattā’’ti ajjhattikabāhire dhamme nibbisesaṃ parijānanto tattha āsaṅgaṃ pajahitvā, pare ca tattha taṃ jahāpetvā kevalaṃ karuṇāvaseneva yāva na buddhaguṇā hatthatalaṃ āgacchanti, tāva yānattaye satte avatāraṇaparipācanehi patiṭṭhāpento, jhānavimokkhasamādhisamāpattiyo ca vasībhāvaṃ pāpento paññāya ativiya matthakaṃ pāpuṇātīti.
广义而言，有诚实心者须分清五蕴、十二处、十八界、四谛、二十八根、二十二缘起、念处等善法及其区别。世间有无瑕疵、真实稳固之法，以及适合众生得利乐之分别说明。如此体系全面，乃以智慧先导，依赖正念精进辅佐，善善结合，凭听闻、观想、识别、熟练、记忆、反复考察等方法，方可断除杂念，由此得以证入障碍灭、诸法清净。五蕴等一切法之本质，因缘成住无我、无常、苦，其诸相及其缘起无人为造。深解此者，于内外法上不生执著，断除碍缠，以慈悲心度化众生。若未达此境，则须先修前行智慧。如此乃能成就。世尊曰：“色法与心法只因缘起而生灭，非有人为造，因无常、苦和无我之相所逼，破灭无余。”
Tathā sammāsambodhiyā katābhinīhārena mahāsattena ‘‘ko nu ajja puññañāṇasambhāro upacito, kiñca mayā kataṃ parahita’’nti divase divase paccavekkhantena sattahitatthaṃ ussāho karaṇīyo, sabbesampi sattānaṃ upakārāya attano kāyaṃ jīvitañca ossajjitabbaṃ, sabbepi sattā anodhiso mettāya karuṇāya ca pharitabbā, yā kāci sattānaṃ dukkhuppatti, sabbā sā attani pāṭikaṅkhitabbā, sabbesañca sattānaṃ puññaṃ abbhanumoditabbaṃ, buddhamahantatā abhiṇhaṃ paccavekkhitabbā, yañca kiñci kammaṃ karoti kāyena vācāya vā, taṃ sabbaṃ bodhininnacittapubbaṅgamaṃ kātabbaṃ. Iminā hi upāyena bodhisattānaṃ aparimeyyo puññabhāgo upacīyati. Apica sattānaṃ paribhogatthaṃ paripālanatthañca attano sarīraṃ jīvitañca pariccajitvā khuppipāsāsītuṇhavātātapādidukkhapaṭikāro pariyesitabbo. Yañca yathāvuttadukkhapaṭikārajaṃ sukhaṃ attanā paṭilabhati, tathā ramaṇīyesu ārāmuyyānapāsādatalādīsu, araññāyatanesu ca kāyacittasantāpābhāvena abhinibbutattā sukhaṃ vindati, yañca suṇāti buddhānubuddhapaccekabuddhabodhisattānaṃ diṭṭhadhammasukhavihārabhūtaṃ jhānasamāpattisukhaṃ, taṃ sabbaṃ sattesu anodhiso upasaṃharati. Ayaṃ tāva asamāhitabhūmiyaṃ nayo.
正觉者为菩萨，常自省问“今何处集福之知，何为我所作以利众生”，日日内照，精进不息。众生之利益，须舍弃己身命，广施慈悲与爱心。盖欲断其苦，当先舍弃身命，为众生除苦而行。若能安住幽静园林、优美寺院、林中正观，心体放心安住，闻知诸佛、阿拉汉等圣贤之禅悦安乐生活，此等境界即无私照顾众生，菩萨随施无厌。于此不专心之地断除障碍，不得安乐，一切功德渐生。此为非专注地。
Samāhito pana attanā yathānubhūtaṃ visesādhigamanibbattaṃ pītipassaddhisukhaṃ sabbasattesu adhimuccati, tathā mahati saṃsāradukkhe, tannimittabhūte ca kilesābhisaṅkhāradukkhe nimuggaṃ sattanikāyaṃ disvā tatthapi chedanabhedanaphālanapisanaggisantāpādijanitā dukkhā tibbā kharā kaṭukā vedanā nirantaraṃ cirakālaṃ vediyante nārake, aññamaññaṃ kujjhanasantāpanaviheṭhanahiṃsanaparādhīnatādīhi dukkhaṃ anubhavante tiracchāne, jotimālā’kulasarīre uddhabāhuviravante ukkāmukhe khuppipāsādīhi ḍayhamāne ca vantakheḷādiāhāre ca mahādukkhaṃ vedayamāne pete ca pariyeṭṭhimūlakaṃ mahantaṃ anayabyasanaṃ pāpuṇante hatthacchedādikāraṇayogena dubbaṇṇaduddasikadaliddatādibhāvena khuppipāsādiyogena balavantehi abhibhavanīyato, paresaṃ vahanato, parādhīnato ca nārake pete tiracchāne ca atisayante apāyadukkhanibbisesaṃ dukkhaṃ anubhavante manusse ca tathā visayavisaparibhogavikkhittacittatāya rāgādipariyuṭṭhānena ḍayhamāne vāyuvegasamuṭṭhitajālāsamiddhasukkhakaṭṭhasannipāte aggikkhandhe viya anupasantapariḷāhavuttike anihataparādhīne kāmāvacaradeve ca mahatā vāyāmena vidūramākāsaṃ vigāhitasakuntā viya, balavantehi khittasarā viya ca ‘‘satipi cirappavattiyaṃ anaccantikatāya pātapariyosānā anatikkantajātijarāmaraṇā evā’’ti rūpāvacarārūpāvacaradeve ca passantena mettāya karuṇāya ca anodhiso sattā pharitabbā. Evaṃ kāyena vācāya manasā ca bodhisambhāre nirantaraṃ upacinantena ussāho pavattetabbo.
专注者因自觉受境真切所生之喜乐宁静，超越一切众生。然于大苦轮回、烦恼堆积之苦，乃谛观见众生仍为刀杈树斧砍般苦难折磨，处无余火烧灼之苦，越众生相互争斗殴打伤害。他处于身心病苦及久患，或地狱火中受剧痛，因他人强力而虐杀，仍受诸苦，且人类因心之散乱贪瞋而受苦，如烈火炽焰，强风吹动云烟灰烬，诸苦缠身。于是须以慈悲心摄受广大众生。诸色法心法恒转不息，终有死灭。于此现象内，菩萨应广布慈悲爱护众生，专心以身口意利益众生，精进修行。
Apica ‘‘acinteyyāparimitavipuloḷāravimalanirupamanirupakkilesaguṇanicayanidānabhūtassa buddhabhāvassa ussakkitvā sampahaṃsanayogyaṃ vīriyaṃ nāma acinteyyānubhāvameva. Yaṃ na pacurajanā sotumpi sakkuṇanti, pageva paṭipajjituṃ. Tathā hi tividhā abhinīhāracittuppatti, catasso buddhabhūmiyo, cattāri saṅgahavatthūni (dī. ni. 3.210, 313; a. ni. 4.32), karuṇokāsatā, buddhadhammesu nijjhānakkhanti, sabbadhammesu nirupalepo, sabbasattesu puttasaññā, saṃsāradukkhehi aparikhedo, sabbadeyyadhammapariccāgo, tena ca niratimānatā, adhisīlasikkhādiadhiṭṭhānaṃ, tattha ca acalatā, kusalakiriyāsu pītipāmojjaṃ, vivekaninnacittatā, jhānānuyogo, anavajjasutena atitti, yathāsutassa dhammassa paresaṃ hitajjhāsayena desanā, sattānaṃ ñāye nivesanaṃ, ārambhadaḷhatā, dhīravīrabhāvo, parāpavādaparāpakāresu vikārābhāvo, saccādhiṭṭhānaṃ, samāpattīsu vasībhāvo, abhiññāsu balappatti, lakkhaṇattayāvabodho, satipaṭṭhānādīsu abhiyogena lokuttaramaggasambhārasambharaṇaṃ, navalokuttarāvakkantī’’ti evamādikā sabbā bodhisambhārapaṭipatti vīriyānubhāveneva samijjhatīti abhinīhārato yāva mahābodhi anossajjantena sakkaccaṃ nirantaraṃ vīriyaṃ sampādetabbaṃ. Sampajjamāne ca vīriye khantiādayo dānādayo ca sabbepi bodhisambhārā tadadhīnavuttitāya sampannā eva hontīti. Khantiādīsupi iminā nayena paṭipatti veditabbā.
又说，具无量广大无碍清净无染之品质之佛陀果位，虽难思议亦因力发勤奋意志。三种无失心起，四种菩提地，四种摄取果，悲心眼泪，禅定觉察，清净无染，皆由无上坚定正行成就。诸佛开示正法，广护众生，引发智觉，精进断疑，坚立信念，具大勇猛，澄净不乱。以明了真实不虚假立志，禅定精通，神通成熟，特色明了，观念正起，住念处等，一切成就集于菩提道。菩萨恒勤精进，直至菩提之成。修行之勇猛、忍耐、布施等功德，皆是菩提道具备。
Iti sattānaṃ sukhūpakaraṇapariccāgena bahudhā anuggahakaraṇaṃ dānena paṭipatti, sīlena tesaṃ jīvitasāpateyyadārarakkhaabhedapiyahitavacanāvihiṃsādikaraṇāni, nekkhammena nesaṃ āmisapaṭiggahaṇadhammadānādinā anekadhā hitacariyā, paññāya tesaṃ hitakaraṇūpāyakosallaṃ, vīriyena tattha ussāhārambhaasaṃhīrāni, khantiyā tadaparādhasahanaṃ, saccena tesaṃ avañcanatadupakārakiriyāsamādānāvisaṃvādanādi, adhiṭṭhānena tadupakārakaraṇe anatthasampātepi acalanaṃ, mettāya tesaṃ hitasukhānucintanaṃ, upekkhāya tesaṃ upakārāpakāresu vikārānāpattīti evaṃ aparimāṇe satte ārabbha anukampitasabbasattassa bodhisattassa puthujjanehi asādhāraṇo aparimāṇo puññañāṇasambhārūpacayo ettha paṭipattīti veditabbaṃ. Yo cetāsaṃ paccayo vutto, tassa ca sakkaccaṃ sampādanaṃ.
众生利益虽以多种方式得助，如布施、持戒、远离恶语、行无害，以及出家离欲等诸善法，皆以慧力为能普遍转摄。勇猛发起则须精进努力，忍受过失则增长坚忍，实实在在对他人无贪著与行善义，坚固定志不退转，慈悲心念广泛，平等观处诸善恶态度，持续以此利益一切众生。如此菩萨在广大无量众生中，不同凡人所具足的无量功德智慧之能量，正应于此修习法门，且依智慧果断地完成。若心生二心，必不能圆满成就。
Ko vibhāgoti dasa pāramiyo, dasa upapāramiyo, dasa paramatthapāramiyoti samattiṃsa pāramiyo. Tattha katābhinīhārassa bodhisattassa parahitakaraṇābhininnaāsayappayogassa kaṇhadhammavokiṇṇā sukkadhammā pāramiyo, tehi avokiṇṇā sukkā dhammā upapāramiyo, akaṇhā asukkā paramatthapāramiyoti keci. Samudāgamanakālesu pūriyamānā pāramiyo, bodhisattabhūmiyaṃ puṇṇā upapāramiyo, buddhabhūmiyaṃ sabbākāraparipuṇṇā paramatthapāramiyo. Bodhisattabhūmiyaṃ vā parahitakaraṇato pāramiyo, attahitakaraṇato upapāramiyo, buddhabhūmiyaṃ balavesārajjasamadhigamena ubhayahitaparipūraṇato paramatthapāramiyoti evaṃ ādimajjhapariyosānesu paṇidhānārambhapariniṭṭhānesu tesaṃ vibhāgoti apare. Dosupasamakaruṇāpakatikānaṃ bhavasukhavimuttisukhaparamasukhappattānaṃ puññūpacayabhedato tabbibhāgoti aññe.
何谓分类？谓十波罗蜜、十副波罗蜜、十究竟波罗蜜，合称三十波罗蜜。其中文殊等先行者因利益众生之心意热诚投入，断除烦恼所覆之黑暗品性，成就善法，称为波罗蜜；依此不染之善法为副波罗蜜；无黑染之不善为究竟波罗蜜。有时波罗蜜渐次充满成长，达到菩萨地完备，为副波罗蜜；及成佛地具足诸般圆满，为究竟波罗蜜。菩萨地因利益他利为波罗蜜，因自利为副波罗蜜，成佛地以具足力量如擎沃丝网双利圆满为究竟波罗蜜。此等分类以发心、成就、圆满进行始中终结为别。又有他种区分，为断除烦恼、悲悯、得到生死苦乐与解脱乐、最上乐之殊胜功德，依其功德差别而分，此为别类。
Lajjāsatimānāpassayānaṃ lokuttaradhammādhipatīnaṃ sīlasamādhipaññāgarukānaṃ tāritataritatārayitūnaṃ anubuddhapaccekabuddhasammāsambuddhānaṃ pāramī, upapāramī, paramatthapāramīti bodhittayappattito yathāvuttavibhāgoti keci. Cittapaṇidhito yāva vacīpaṇidhi, tāva pavattā sambhārā pāramiyo, vacīpaṇidhito yāva kāyapaṇidhi, tāva pavattā upapāramiyo, kāyapaṇidhito pabhuti paramatthapāramiyoti apare. Aññe pana ‘‘parapuññānumodanavasena pavattā sambhārā pāramiyo, paresaṃ kārāpanavasena pavattā upapāramiyo, sayaṃ karaṇavasena pavattā paramatthapāramiyo’’ti vadanti. Tathā bhavasukhāvaho puññañāṇasambhāro pāramī, attano nibbānasukhāvaho upapāramī, paresaṃ tadubhayasukhāvaho paramatthapāramīti eke.
羞耻谦恭者、敬护众生、以出世法为主的圣者戒定慧三学导师，谓已得之独觉与辟支佛、正觉圣者的波罗蜜、副波罗蜜、究竟波罗蜜，依发觉不同进行分类。有谓依意志根本功德：于心发愿者称为波罗蜜，言愿者为副波罗蜜，身愿者称为究竟波罗蜜。又有人说依他人善行欢喜而产生的善法为波罗蜜，为他人安乐利益所发者为副波罗蜜，自行善根自己利益获得者为究竟波罗蜜。又有人说能生生死世乐善法为波罗蜜，能生自己涅槃乐善法为副波罗蜜，能生自己与他人双利乐善法为究竟波罗蜜。这些说法各有不同。
Puttadāradhanādiupakaraṇapariccāgo pana dānapāramī, attano aṅgapariccāgo dānaupapāramī, attano jīvitapariccāgo dānaparamatthapāramī. Tathā puttadārādikassa tividhassapi hetu avītikkamanavasena tisso sīlapāramiyo, tesu eva tividhesu vatthūsu ālayaṃ upacchinditvā nikkhamanavasena tisso nekkhammapāramiyo, upakaraṇaṅgajīvitataṇhaṃ samūhanitvā sattānaṃ hitāhitavinicchayakaraṇavasena tisso paññāpāramiyo, yathāvuttabhedānaṃ pariccāgādīnaṃ vāyamanavasena tisso vīriyapāramiyo, upakaraṇaṅgajīvitantarāyakarānaṃ khamanavasena tisso khantipāramiyo, upakaraṇaṅgajīvitahetu saccāpariccāgavasena tisso saccapāramiyo, dānādipāramiyo akuppādhiṭṭhānavaseneva samijjhantīti upakaraṇādivināsepi acalādhiṭṭhānavasena tisso adhiṭṭhānapāramiyo, upakaraṇādiupaghātakesupi sattesu mettāya avijahanavasena tisso mettāpāramiyo, yathāvuttavatthuttayassa upakārāpakāresu sattasaṅkhāresu majjhattatāpaṭilābhavasena tisso upekkhāpāramiyoti evamādinā etāsaṃ vibhāgo veditabbo.
诸如儿女财富等供养舍弃称为布施波罗蜜，于自身物资舍弃称为布施副波罗蜜，舍命等舍称为布施究竟波罗蜜。如儿女财富三种因缘未逾越者称为戒波罗蜜，在这三种缘起内舍弃物资称为出家波罗蜜，舍弃欲望生活为智慧波罗蜜，舍弃布施之物及生命中害贪心者为精进波罗蜜。宽忍妄语者为忍波罗蜜，以舍断所施资具心念不迷恼者为持波罗蜜。由布施等具足性及断灭缘起之执着，布施波罗蜜亦能坚定不动。以上诸波罗蜜依各因缘分类须知。
Ko saṅgahoti ettha pana yathā etā vibhāgato tiṃsavidhāpi dānapāramīādibhāvato dasavidhā, evaṃ dānasīlakhantivīriyajhānapaññāsabhāvena chabbidhā. Etāsu hi nekkhammapāramī sīlapāramiyā saṅgahitā tassā pabbajjābhāve, nīvaraṇavivekabhāve pana jhānapāramiyā, kusaladhammabhāve chahipi saṅgahitā. Saccapāramī sīlapāramiyā ekadesoyeva vacīsaccaviratisaccapakkhe, ñāṇasaccapakkhe pana paññāpāramiyā saṅgahitā. Mettāpāramī jhānapāramiyā eva, upekkhāpāramī jhānapaññāpāramīhi, adhiṭṭhānapāramī sabbāhipi saṅgahitāti.
何为聚合？此处是根据上述十种布施波罗蜜等的性质，分类为十种，十善法中以布施、戒、忍、精进、禅定、智慧为六种归聚。戒波罗蜜聚合于出家根本，禅波罗蜜聚于断贪瞋痴根本，善法方面六种波罗蜜聚合于出家根本。诚实波罗蜜含言语戒诚实，智慧波罗蜜含知见真诚，忍波罗蜜归于禅波罗蜜，正念波罗蜜归于禅慧二智。持波罗蜜聚合于禅波罗蜜，舍波罗蜜聚合于禅慧波罗蜜，愿波罗蜜聚合于禅波罗蜜，正念波罗蜜聚合于禅慧波罗蜜，定慧波罗蜜皆聚合而成。
Etesañca dānādīnaṃ channaṃ guṇānaṃ aññamaññaṃ sambandhānaṃ pañcadasayugaḷādīni pañcadasayugaḷādisādhakāni honti – seyyathidaṃ? Dānasīlayugaḷena parahitāhitānaṃ karaṇākaraṇayugaḷasiddhi, dānakhantiyugaḷena alobhādosayugaḷasiddhi, dānavīriyayugaḷena cāgasutayugaḷasiddhi, dānajhānayugaḷena kāmadosappahānayugaḷasiddhi, dānapaññāyugaḷena ariyayānadhurayugaḷasiddhi, sīlakhantidvayena payogāsayasuddhidvayasiddhi, sīlavīriyadvayena bhāvanādvayasiddhi, sīlajhānadvayena dussīlyapariyuṭṭhānappahānadvayasiddhi, sīlapaññādvayena dānadvayasiddhi, khantivīriyayugaḷena khamātejadvayasiddhi, khantijhānayugaḷena virodhānurodhappahānayugaḷasiddhi , khantipaññāyugaḷena suññatākhantipaṭivedhadukasiddhi, vīriyajhānadukena paggāhāvikkhepadukasiddhi, vīriyapaññādukena saraṇadukasiddhi, jhānapaññādukena yānadukasiddhi. Dānasīlakhantittikena lobhadosamohappahānattikasiddhi, dānasīlavīriyattikena bhogajīvitakāyasārādānattikasiddhi, dānasīlajhānattikena puññakiriyavatthuttikasiddhi, dānasīlapaññātikena āmisābhayadhammadānattikasiddhīti evaṃ itarehipi tikehi catukkādīhi ca yathāsambhavaṃ tikāni catukkādīni ca yojetabbāni.
这些布施等善行的隐密功德，各自彼此相关，约为十五对异相成立，例如：布施戒二相俱成利他利己；布施不贪嗔二相俱成断恶；布施精进二相俱成欢喜舍；布施禅定二相俱成离欲恚；布施智慧二相俱成断除进退之难；戒忍二相俱成清净用心；戒精进二相俱成修习；戒禅定二相俱成断除恶习；戒智慧二相俱成布施；忍精进二相俱成忏悔忍辱；忍禅定二相俱成断恶难；忍智慧二相俱成空性忍之实现；精进禅定二相俱成脱离疑惑；精进智慧二相俱成归依皈依；禅定智慧二相俱成去苦之道。以此十五对思想，布施、戒、精进、禅、慧等彼此增进驱除烦恼依止等功德亦能成就。以三善根成就修习等增进智慧安住法门。
Evaṃ chabbidhānampi pana imāsaṃ pāramīnaṃ catūhi adhiṭṭhānehi saṅgaho veditabbo. Sabbapāramīnaṃ samūhasaṅgahato hi cattāri adhiṭṭhānāni. Seyyathidaṃ – saccādhiṭṭhānaṃ, cāgādhiṭṭhānaṃ, upasamādhiṭṭhānaṃ, paññādhiṭṭhānanti. Tattha adhitiṭṭhati etena, ettha vā adhitiṭṭhati, adhiṭṭhānamattameva vā tanti adhiṭṭhānaṃ. Saccañca taṃ adhiṭṭhānañca, saccassa vā adhiṭṭhānaṃ, saccaṃ adhiṭṭhānaṃ etassāti vā saccādhiṭṭhānaṃ. Evaṃ sesesupi. Tattha avisesato tāva lokuttaraguṇe katābhinīhārassa anukampitasabbasattassa mahāsattassa pariññānurūpaṃ sabbapāramipariggahato saccādhiṭṭhānaṃ, tesaṃ paṭipakkhapariccāgato cāgādhiṭṭhānaṃ, sabbapāramitāguṇehi upasamato upasamādhiṭṭhānaṃ , tehiyeva parahitopāyakosallato paññādhiṭṭhānaṃ. Visesato pana ‘‘atthikajanaṃ avisaṃvādetvā dassāmī’’ti paṭijānato, paṭiññaṃ avisaṃvādetvā dānato, dānaṃ avisaṃvādetvā anumodanato, macchariyādipaṭipakkhapariccāgato, deyyapaṭiggāhakadānadeyyadhammakkhayesu lobhadosamohabhayavūpasamato, yathārahaṃ yathākālaṃ yathāvidhānañca dānato, paññuttarato ca kusaladhammānaṃ caturadhiṭṭhānapadaṭṭhānaṃ dānaṃ. Tathā saṃvarasamādānassa avītikkamato, dussīlyapariccāgato, duccaritavūpasamato, paññuttarato ca caturadhiṭṭhānapadaṭṭhānaṃ sīlaṃ. Yathāpaṭiññaṃ khamanato, parāparādhavikappapariccāgato, kodhapariyuṭṭhānavūpasamato, paññuttarato ca caturadhiṭṭhānapadaṭṭhānā khanti. Paṭiññānurūpaṃ parahitakaraṇato, visādapariccāgato, akusaladhammānaṃ vūpasamato, paññuttarato ca caturadhiṭṭhānapadaṭṭhānaṃ vīriyaṃ. Paṭiññānurūpaṃ lokahitānucintanato, nīvaraṇapariccāgato, cittavūpasamato, paññuttarato ca caturadhiṭṭhānapadaṭṭhānaṃ jhānaṃ. Yathāpaṭiññaṃ parahitūpāyakosallato, anupāyakiriyāpariccāgato , mohajapariḷāhavūpasamato, sabbaññutāpaṭilābhato ca caturadhiṭṭhānapadaṭṭhānā paññā.
由此六种法门，其中波罗蜜之聚合具有四种根本：真理根本、布施根本、修定根本、智慧根本。所谓根本即依止，或从依止而言，或以依止本身说明。真理与依止即为真理依止。余亦如是。上述四根本，专为具足出世间功德，慈悲广大之大自在一切众生知见相应，集诸波罗蜜而成真理依止。与之相对舍弃为布施依止，诸波罗蜜功德止息为修定依止，利益众生方便善巧谓智慧依止。尤以“当使众生无违法来见我”为誓愿，守禁不违法，则由舍施欢喜，从恶行反向善行戒护之中断贪恚痴等习气，得出离及息灭；随时随法适宜布施，成就具足善法四依止之一之布施。修定依止，即修护止恶法戒，除恶行，净心止定，具足善法四依止之一之定根本。忍依止，即断除他人恶意诸过，断恶行嗔怒妄语，具足善法四依止之一之忍根本。智慧依止，即依四善根本，以利益他利方便巧智，断无明痴惑所得一切烦恼，得定慧并具足善法四依止之一之智根本。
Tattha ñeyyapaṭiññānuvidhānehi saccādhiṭṭhānaṃ, vatthukāmakilesakāmapariccāgehi cāgādhiṭṭhānaṃ, dosadukkhavūpasamehi upasamādhiṭṭhānaṃ, anubodhapaṭivedhehi paññādhiṭṭhānaṃ. Tividhasaccapariggahitaṃ dosattayavirodhi saccādhiṭṭhānaṃ, tividhacāgapariggahitaṃ dosattayavirodhi cāgādhiṭṭhānaṃ, tividhavūpasamapariggahitaṃ dosattayavirodhi upasamādhiṭṭhānaṃ, tividhañāṇapariggahitaṃ dosattayavirodhi paññādhiṭṭhānaṃ. Saccādhiṭṭhānapariggahitāni cāgūpasamapaññādhiṭṭhānāni avisaṃvādanato , paṭiññānuvidhānato ca. Cāgādhiṭṭhānapariggahitāni saccūpasamapaññādhiṭṭhānāni paṭipakkhapariccāgato, sabbapariccāgaphalattā ca. Upasamādhiṭṭhānapariggahitāni saccacāgapaññādhiṭṭhānāni kilesapariḷāhūpasamato, kāmūpasamato, kāmapariḷāhūpasamato ca. Paññādhiṭṭhānapariggahitāni saccacāgūpasamādhiṭṭhānāni ñāṇapubbaṅgamato, ñāṇānuparivattanato cāti evaṃ sabbāpi pāramiyo saccappabhāvitā cāgaparibyañjitā upasamopabrūhitā paññāparisuddhā. Saccañhi etāsaṃ janakahetu, cāgo pariggāhakahetu, upasamo parivuḍḍhihetu, paññā pārisuddhihetu. Tathā ādimhi saccādhiṭṭhānaṃ saccapaṭiññattā, majjhe cāgādhiṭṭhānaṃ katapaṇidhānassa parahitāya attapariccāgato, ante upasamādhiṭṭhānaṃ sabbūpasamapariyosānattā, ādimajjhapariyosānesu paññādhiṭṭhānaṃ tasmiṃ sati sambhavato, asati abhāvato, yathāpaṭiññañca bhāvato.
其中，关于“真谛持有”，通过智慧的知见而持守；关于“离欲持有”，以舍弃对世俗事物和烦恼之欲为依止；关于“寂灭持有”，以消除烦恼和苦难为依止；关于“智慧持有”，以觉悟和知见的深入为依止。真谛持有依靠三种真相的认识，与贪、嗔、痴三毒对治相应；离欲持有依赖三种舍弃，相应于三毒的斥逐；寂灭持有扎根于三种息灭，与三毒的息灭相应；智慧持有依托三种知识的修习，同样对治三毒。真谛持有所涵盖的，是舍弃、息灭和智慧持有的基础；舍弃持有涵盖有真谛持有和智慧持有，是舍弃的完善；寂灭持有蘊含有真谛持有与舍弃持有，是对烦恼净除、欲望断除与欲念净除的显现；智慧持有则包含真谛、舍弃、寂灭持有，源自智慧的先行与转变。这一切都是布施、舍弃、息灭与觉慧四无量行的体现。真谛持有是这些行的因，舍弃持有是布施的因，息灭持有是清净增长的因，智慧持有是觉慧清净的因。如初期阶段，真谛持有表现为对真相的信解；中间阶段，舍弃持有表现为为他人利益、舍弃自我的慈愿；末了则是息灭持有，达到诸息灭圆满；在开始、中间到末后的各阶段，智慧持有随之产生，当真持、非真持各转变已成时。
Tattha mahāpurisā attahitaparahitakarehi garupiyabhāvakarehi saccacāgādhiṭṭhānehi gihibhūtā āmisadānena pare anuggaṇhanti. Tathā attahitaparahitakarehi garupiyabhāvakarehi upasamapaññādhiṭṭhānehi ca pabbajitabhūtā dhammadānena pare anuggaṇhanti.
其中，世尊教导真谛布施持有时，大多是出家人为利益自他而以世俗之财布施他人；教导舍弃与智慧持有时，则多是出家修行者以法施为助道而跟随他人。
Tattha antimabhave bodhisattassa caturadhiṭṭhānaparipūraṇaṃ. Paripuṇṇacaturadhiṭṭhānassa hi carimakabhavūpapattīti eke. Tatra hi gabbhokkantiṭhitiabhinikkhamanesu paññādhiṭṭhānasamudāgamena sato sampajāno saccādhiṭṭhānapāripūriyā sampatijāto uttarābhimukho sattapadavītihārena gantvā sabbā disā oloketvā saccānuparivattinā vacasā ‘‘aggohamasmi lokassa, jeṭṭho…pe… seṭṭhohamasmi lokassā’’ti (dī. ni. 2.31; ma. ni. 3.207) tikkhattuṃ sīhanādaṃ nadi, upasamādhiṭṭhānasamudāgamena jiṇṇāturamatapabbajitadassāvino catudhammapadesakovidassa yobbanārogyajīvitasampattimadānaṃ upasamo, cāgādhiṭṭhānasamudāgamena mahato ñātiparivaṭṭassa hatthagatassa ca cakkavattirajjassa anapekkhapariccāgoti.
这里说的是在成佛之后过去的果报中，菩萨行持四种持有圆满的事。圆满四种持有，是指他最后一世稻田修行时，凭智慧持有，透彻明了真谛持有的完全具足，由此产生的功德引领他跨越七步，向四方广大观察。当时以真理操持的言语庄严宣说，“我是世间之首，是最上者，是至尊。”（引自长部尼笺典2.31；中部尼笺典3.207）他发出如狮吼般响亮之声。随息灭持有，他则以成熟、明觉的出家人之眼观察世间的忧患；凭舍弃持有，他舍弃一切家族、王位和王国，而不生留恋。
Dutiye ṭhāne abhisambodhiyaṃ caturadhiṭṭhānaṃ paripuṇṇanti keci. Tattha hi yathāpaṭiññaṃ saccādhiṭṭhānasamudāgamena catunnaṃ ariyasaccānaṃ abhisamayo, tato hi saccādhiṭṭhānaṃ paripuṇṇaṃ. Cāgādhiṭṭhānasamudāgamena sabbakilesopakkilesapariccāgo, tato hi cāgādhiṭṭhānaṃ paripuṇṇaṃ. Upasamādhiṭṭhānasamudāgamena paramūpasamasampatti, tato hi upasamādhiṭṭhānaṃ paripuṇṇaṃ. Paññādhiṭṭhānasamudāgamena anāvaraṇañāṇapaṭilābho, tato hi paññādhiṭṭhānaṃ paripuṇṇanti, taṃ asiddhaṃ abhisambodhiyāpi paramatthabhāvato.
第二阶段，有些菩萨圆满了成佛之前的四种持有。这里，以智慧持有及对四圣谛的圆满了知为标准，使真谛持有完成；以舍弃持有及对一切烦恼秽染的舍弃为标准，使舍弃持有完成；以息灭持有及极致息灭修成作为标准，使息灭持有完成；以智慧持有及不遮蔽的智慧获得为标准，使智慧持有完成。即使是成佛者，此事理也不曾废缺。
Tatiye ṭhāne dhammacakkappavattane (saṃ. ni. 5.1081; mahāva. 13; paṭi. ma. 2.30) caturadhiṭṭhānaṃ paripuṇṇanti aññe. Tattha hi saccādhiṭṭhānasamudāgatassa dvādasahi ākārehi ariyasaccadesanāya saccādhiṭṭhānaṃ paripuṇṇaṃ, cāgādhiṭṭhānasamudāgatassa saddhammamahāyāgakaraṇena cāgādhiṭṭhānaṃ paripuṇṇaṃ. Upasamādhiṭṭhānasamudāgatassa sayaṃ upasantassa paresaṃ upasamanena upasamādhiṭṭhānaṃ paripuṇṇaṃ, paññādhiṭṭhānasamudāgatassa vineyyānaṃ āsayādiparijānanena paññādhiṭṭhānaṃ paripuṇṇanti, tadapi asiddhaṃ apariyositattā buddhakiccassa.
第三阶段，有另一种菩萨在转法轮时，圆满四种持有。真谛持有由于分别十二种形式对四圣谛之阐释而圆满；舍弃持有由于弘扬正法努力而圆满；息灭持有由于自身息灭与利益他人之功过息灭而圆满；智慧持有因为知晓烦恼等心的根源而圆满。尽管如此，这些在成佛事实上的究竟意涵仍未成就。
Catutthe ṭhāne parinibbāne caturadhiṭṭhānaparipuṇṇanti apare. Tatra hi parinibbutattā paramatthasaccasampattiyā saccādhiṭṭhānaparipūraṇaṃ, sabbūpadhipaṭinissaggena cāgādhiṭṭhānaparipūraṇaṃ, sabbasaṅkhārūpasamena upasamādhiṭṭhānaparipūraṇaṃ, paññāpayojanapariniṭṭhānena paññādhiṭṭhānaparipūraṇanti.
第四阶段，是在般涅槃时另一种菩萨圆满四种持有。此时，因了达究竟涅槃真谛而真谛持有具足；因舍弃所有烦恼根本而舍弃持有具足；因舍弃所有心行相而息灭持有具足；因智慧之链条尽断而智慧持有圆满。
Tatra mahāpurisassa visesena mettākhette abhijātiyaṃ saccādhiṭṭhānasamudāgatassa saccādhiṭṭhānaparipūraṇamabhibyattaṃ, visesena karuṇākhette abhisambodhiyaṃ paññādhiṭṭhānasamudāgatassa paññādhiṭṭhānaparipūraṇamabhibyattaṃ, visesena muditākhette dhammacakkappavattane (saṃ. ni. 5.1081; mahāva. 13; paṭi. ma. 2.30) cāgādhiṭṭhānasamudāgatassa cāgādhiṭṭhānaparipūraṇamabhibyattaṃ, visesena upekkhākhette parinibbāne upasamādhiṭṭhānasamudāgatassa upasamādhiṭṭhānaparipūraṇamabhibyattanti daṭṭhabbaṃ.
在此，特别是一位大圣人在慈心地所具足的真理断除根基方面已圆满完成；在悲心地所具足的智慧断除根基方面达成觉悟；在喜心地以转法轮时具足布施断除根基方面获得圆满；在舍心地所具足的舍断除根基方面达到充实；在舍心地所具足的舍断除根基方面获得增长；在舍心地所具足的舍断除根基方面达到充实；特别是在舍心地；在舍心方面；特别是在舍心地所具足的舍断除根基方面获得圆满，尤其是在舍心地所具足的舍断除根基过程中，为达到涅槃清静达到平静所用的定断除根基获得圆满，必须观察这些现象。
Tatrapi saccādhiṭṭhānasamudāgatassa saṃvāsena sīlaṃ veditabbaṃ, cāgādhiṭṭhānasamudāgatassa saṃvohārena soceyyaṃ veditabbaṃ, upasamādhiṭṭhānasamudāgatassa āpadāsu thāmo veditabbo, paññādhiṭṭhānasamudāgatassa sākacchāya paññā veditabbā. Evaṃ sīlājīvacittadiṭṭhivisuddhiyo veditabbā.
其次，应当以真理断除根基之因缘随顺得知行为守戒；以舍断除根基之随顺感应知实应净除；以定断除根基之障碍中得得知宁静；以慧断除根基之直接对治中得知智慧。如此之缘起中应观察行为、生活、心识、见解之清净。
Tathā saccādhiṭṭhānasamudāgamena dosā agatiṃ na gacchati avisaṃvādanato, cāgādhiṭṭhānasamudāgamena lobhā agatiṃ na gacchati anabhisaṅgato, upasamādhiṭṭhānasamudāgamena bhayā agatiṃ na gacchati anaparādhato, paññādhiṭṭhānasamudāgamena mohā agatiṃ na gacchati yathābhūtāvabodhato.
由于真理断除根基的随起，嗔恨之流不生不趋于增长，因离散故；由于舍断除根基的随起，贪欲之流不生不依附于内；由于定断除根基的随起，恐怖之流不生不犯过；由于慧断除根基的随起，迷惑之流不生，因如实了知。
Tathā paṭhamena aduṭṭho adhivāseti, dutiyena aluddho paṭisevati, tatiyena abhīto parivajjeti, catutthena asammūḷho vinodeti. Paṭhamena nekkhammasukhappatti, itarehi pavivekaupasamasambodhisukhappattiyo hontīti daṭṭhabbā. Tathā vivekajapītisukhasamādhijapītisukhaappītijakāyasukhasatipārisuddhijaupekkhāsukhappattiyo etehi catūhi yathākkamaṃ hontīti. Evamanekaguṇānubandhehi catūhi adhiṭṭhānehi sabbapāramisamūhasaṅgaho veditabbo. Yathā ca catūhi adhiṭṭhānehi sabbapāramisaṅgaho, evaṃ karuṇāpaññāhipīti daṭṭhabbaṃ. Sabbopi hi bodhisambhāro karuṇāpaññāhi saṅgahito. Karuṇāpaññāpariggahitā hi dānādiguṇā mahābodhisambhārā bhavanti buddhattasiddhipariyosānāti evametāsaṃ saṅgaho veditabbo.
依此，第一断除根基的嗔恨者为恶，第二断除根基的不染者予以拒绝，第三断除根基的畏惧者避开，第四断除根基的无惑者消灭。第一断除根基的行为导致出离及安乐；其他则为独处、平静、觉悟安乐，如此观察可知。又如孤独喜悦、定喜、身心喜悦、觉知清净、念正清净、平等喜悦等境界，依此四种断除根基行相适用。由此多种殊胜品质相续、四种断除根基，凭此观察可见一切波罗蜜的总集。如同四种断除根基引集一切波罗蜜，悲智慧合者亦可知。一切菩提资粮皆因悲智慧聚集而成。因持悲智慧故，布施等善品为大菩提资粮，正是成就佛果究竟之路。此即应知其汇集。
Ko sampādanūpāyoti sakalassāpi puññādisambhārassa sammāsambodhiṃ, uddissa anavasesasambharaṇaṃ avekallakāritāyogena, tattha ca sakkaccakāritā ādarabahumānayogena, sātaccakāritā nirantarapayogena, cirakālādiyogo ca antarā avosānāpajjanenāti caturaṅgayogo etāsaṃ sampādanūpāyo. Apica samāsato katābhinīhārassa attani sinehassa pariyādānaṃ, paresu ca sinehassa parivaḍḍhanaṃ etāsaṃ sampādanūpāyo. Sammāsambodhisamadhigamāya hi katamahāpaṇidhānassa mahāsattassa yāthāvato parijānanena sabbesu dhammesu anupalittassa attani sineho parikkhayaṃ pariyādānaṃ gacchati, mahākaruṇāsamāyogavasena pana piye putte viya sabbasatte sampassamānassa tesu mettāsineho parivaḍḍhati. Tato ca taṃtadāvatthānurūpamattaparasantānesu lobhadosamohavigamena vidūrīkatamacchariyādibodhisambhārapaṭipakkho mahāpuriso dānapiyavacanaatthacariyāsamānattatāsaṅkhātehi catūhi saṅgahavatthūhi (dī. ni. 3.210; a. ni. 4.32) caturadhiṭṭhānānugatehi accantaṃ janassa saṅgahakaraṇavasena upari yānattaye avatāraṇaṃ paripācanañca karoti. Mahāsattānañhi mahāpaññā mahākaruṇā ca dānena alaṅkatā; dānaṃ piyavacanena; piyavacanaṃ atthacariyāya; atthacariyā samānattatāya alaṅkatā saṅgahitā ca. Sabbabhūtattabhūtassa hi bodhisattassa sabbattha samānasukhadukkhatāya samānattatāsiddhi. Buddhabhūto pana teheva saṅgahavatthūhi caturadhiṭṭhānaparipūritābhibuddhehi janassa accantikasaṅgahakaraṇena abhivinayanaṃ karoti. Dānañhi sammāsambuddhānaṃ cāgādhiṭṭhānena paripūritābhibuddhaṃ ; piyavacanaṃ saccādhiṭṭhānena; atthacariyā paññādhiṭṭhānena; samānattatā upasamādhiṭṭhānena paripūritābhibuddhā. Tathāgatānañhi sabbasāvakapaccekabuddhehi samānattatā parinibbāne. Tatra hi tesaṃ avisesato ekībhāvo. Tenevāha ‘‘natthi vimuttiyā nānatta’’nti.
所谓成就之法，乃为一切善资粮具足、完全无缺，以专一莅行而得正觉；其中具备恰当尊重庄重、及时恒续、不间断连结多年经验的四重结合。且总摄烦恼断除自身之爱护，外长他惜，亦属于成就方便。成就正觉之大愿菩萨，凭正确认识诸法，断除所有烦恼、护持自身；且以大悲力量，如慈爱珍幼子般爱惜一切众生，由此亲益增加慈爱。如此大圣凭佛资粮，与布施、爱语、利益行为、平等恻隐等四资粮俱集，端正圆满。大圣具大智慧、大慈悲，亦因布施而庄严，布施因爱语而妙善，爱语因利益行为而坚固，利益行为因平等恻隐而调柔。此四资粮成就一切善的总持。广大神通菩萨皆由此四断除根基圆满，故降伏、培养众生。由布施断根基圆满成佛；由真理断根基圆满成说法者；由智慧断根基圆满成利益行者；由平等断根基圆满成安住者。诸如来、诸弟子、诸辟支佛皆于涅槃时此四断根基相合而统一，如彼所说「解脱无差别」。
Honti cettha –
且若此处…
‘‘Sacco cāgī upasanto, paññavā anukampako,
萨咖慷慨而安静，具有智慧且慈悲，
Sambhatasabbasambhāro, kaṃ nāmatthaṃ na sādhaye.
涵盖一切世间集合，无所不成就其名义。
Mahākāruṇiko satthā, hitesī ca upekkhako,
乃至大慈悲的导师，利乐众生而恒怀平等，
Nirapekkho ca sabbattha, aho acchariyo jino.
处处超脱无碍，哦，奇妙无比的胜利者。
Viratto sabbadhammesu, sattesu ca upekkhako,
厌离一切法，在众生中常怀平等心，
Sadā sattahite yutto, aho acchariyo jino.
恒结诸众生利益，哦，奇妙无比的胜利者。
Sabbadā sabbasattānaṃ, hitāya ca sukhāya ca,
一切众生，皆为利益与安乐的缘故，
Uyyutto akilāsū ca, aho acchariyo jino’’ti. (cariyā. aṭṭha. 320 pakiṇṇakakathā);
勤勉奋发，远离一切垢染，啊，如此胜妙的征服者啊！（行为。八。三百二。杂论）
Kittakena kālena sampādananti heṭṭhimena tāva paricchedena cattāri asaṅkhyeyyāni kappasatasahassañca, majjhimena aṭṭhāsaṅkhyeyyāni kappasatasahassañca, uparimena soḷasāsaṅkhyeyyāni kappasatasahassañca, ete ca bhedā yathākkamaṃ paññādhikasaddhādhikavīriyādhikavasena ñātabbā. Paññādhikānañhi saddhā mandā hoti, paññā tikkhā. Saddhādhikānaṃ paññā majjhimā hoti, vīriyādhikānaṃ paññā mandā. Paññānubhāvena ca sammāsambodhi abhigantabbāti aṭṭhakathāyaṃ vuttaṃ. Avisesena pana vimuttiparipācanīyānaṃ dhammānaṃ tikkhamajjhimamudubhāvena tayopete bhedā yuttāti vadanti. Tividhā hi bodhisattā abhinīhārakkhaṇe bhavanti ugghaṭitaññūvipañcitaññūneyyabhedena. Tesu ugghaṭitaññū sammāsambuddhassa sammukhā catuppadikaṃ gāthaṃ suṇanto tatiyapade apariyositeyeva chaabhiññāhi saha paṭisambhidāhi arahattaṃ pattuṃ samatthupanissayo hoti, dutiyo satthu sammukhā catuppadikaṃ gāthaṃ suṇanto apariyositeyeva catutthapade chahi abhiññāhi arahattaṃ pattuṃ samatthupanissayo hoti, itaro bhagavato sammukhā catuppadikaṃ gāthaṃ sutvā pariyositāya gāthāya chahi abhiññāhi arahattaṃ pattuṃ samatthupanissayo bhavati. Tayopete vinā kālabhedena katābhinīhāraladdhabyākaraṇā pāramiyo pūrentā yathākkamaṃ yathāvuttabhedena kālena sammāsambodhiṃ pāpuṇanti. Tesu tesu pana kālabhedesu aparipuṇṇesu te te mahāsattā divase divase vessantaradānasadisaṃ dānaṃ dentāpi tadanurūpe sīlādisabbapāramidhamme ācinantāpi antarā buddhā bhavissantīti akāraṇametaṃ. Kasmā? Ñāṇassa aparipaccanato. Paricchinnakālanipphāditaṃ viya hi sassaṃ paricchinnakāle parinipphāditā sammāsambodhi. Tadantarā pana sabbussāhena vāyamantenāpi na sakkā pāpuṇitunti pāramipāripūrī yathāvuttakālavisesaṃ vinā na sampajjatīti veditabbaṃ.
有记载说：以微细之时，最低等众生，凭借微小之数量，皆能成就无数无量的百千劫；居中等者，能成就八千万以上百千劫；最高等者，成就十六亿以上百千劫。此等差别，依赖于智慧多、信心多、精进多三种之多寡而知。智慧多者，信心则淡；信心多者，智慧中等；精进多者，智慧则少。因智慧之助，得成正遍知佛果，此义于注疏中有言。因其本质，出离清净之法，以智慧、信心、精进三者中等结合为合理。菩萨有三类：保护自身而入灭门者；解悟真知者；具深广慧而须知者。在此三类中，第一类解悟者，于正觉面前闻四句偈，虽未证三摩地，凭六通之一已能转识成阿拉汉；第二于佛面前闻四句偈，虽未证三摩地，凭六通中所有通力亦能成就阿拉汉；第三于佛面前闻四句偈，凭宣说偈语与六通已成阿拉汉。此三者依无时际异，透过修持所得功德，圆满诸波罗蜜，依正法之教理、殊胜分别而于时日中成就正遍知佛果。各时段虽未圆满，但积累布施等如大毫毛种般恩德，虽日复一日而未冠佛也。缘何？谓智慧成熟尚未至故。犹如强壳内果未熟；是故无法单靠单次努力即成正觉，此波罗蜜成熟必须依适时缘分，方能获得究竟成就，此理当知。
Ko ānisaṃsoti ye te katābhinīhārānaṃ bodhisattānaṃ –
所谓诸菩萨执持圆满波罗蜜之因，是何缘故？
‘‘Evaṃ sabbaṅgasampannā, bodhiyā niyatā narā;
彼诸菩萨，具足种种圆满法，必定成就正觉；
Saṃsaraṃ dīghamaddhānaṃ, kappakoṭisatehipi;
生死流转久远无量，即便跨越百千大劫。
Avīcimhi nuppajjanti, tathā lokantaresu cā’’ti. ādinā (abhi. aṭṭha. 1.nidānakathā; apa. aṭṭha. 1.dūrenidānakathā; jā. aṭṭha. 1.dūrenidānakathā; bu. vaṃ. aṭṭha. 27.dūrenidānakathā; cariyā. aṭṭha. pakiṇṇakakathā) –
《地狱经》中云：“在地狱中不生（众生），在他方世界亦不生。”这是指开端（缘起）章节中所说的。
Aṭṭhārasa abhabbaṭṭhānānupagamanappakārā ānisaṃsā saṃvaṇṇitā. Ye ca ‘‘sato sampajāno ānanda bodhisatto tusitākāyā cavitvā mātukucchiṃ okkamī’’tiādinā (ma. ni. 3.199) soḷasa acchariyabbhutadhammappakārā, ye ca ‘‘sītaṃ byapagataṃ hoti, uṇhañca upasammatī’’tiādinā (bu. vaṃ. 83), ‘‘jāyamāne kho sāriputta bodhisatte ayaṃ dasasahassilokadhātu saṅkampati sampakampati sampavedhatī’’tiādinā ca dvattiṃsa pubbanimittappakārā, ye vā panaññepi ‘‘bodhisattānaṃ adhippāyasamijjhanaṃ kammādīsu vasībhāvo’’ti evamādayo tattha tattha jātakabuddhavaṃsādīsu dassitappakārā ānisaṃsā, te sabbepi etāsaṃ ānisaṃsā, tathā yathānidassitabhedā alobhādosādiguṇayugaḷādayo cāti veditabbā.
十八种使无法生起的障碍被称为缘起因。又如“清醒、正念的阿难比库，佛陀的菩萨，离开托体而进入母胎”等（中部经释第3品，第199节），是十六种神异之事；又有“冷凉得以消除，热感得以平息”等（相应部长部第83节），以及“当菩萨沙利弗生时，十万世界界震动颤栗动摇”的三十二种前世相应因迹。还有其他诸如“菩萨在精进功课等行持上的精熟身心所表现”的诸多示现，这些都在各处经论和本生传记中有所显示，故统称为缘起因。这些因缘各自表明无贪无嗔等善德的相续。
Kiṃphalanti samāsato tāva sammāsambuddhabhāvo etāsaṃ phalaṃ, vitthārato pana dvattiṃsamahāpurisalakkhaṇa- (dī. ni. 2.24 ādayo; 3.168 ādayo; ma. ni. 2.385) asītianubyañjanabyāmappabhādianekaguṇagaṇasamujjalarūpakāyasampattiadhiṭṭhānā dasabalacatuvesārajjachaasādhāraṇañāṇaaṭṭhārasāveṇikabuddhadhamma- (dī. ni. aṭṭha. 3.305; mūlaṭī. 2.suttantabhājanīyavaṇṇanā) -pabhutianekasatasahassaguṇasamudayopasobhinī dhammakāyasirī, yāvatā pana buddhaguṇā ye anekehipi kappehi sammāsambuddhenāpi vācāya pariyosāpetuṃ na sakkā, idaṃ etāsaṃ phalanti ayamettha saṅkhepo, vitthāro pana buddhavaṃsacariyāpiṭakajātakamahāpadānasuttādīnaṃ vasena veditabbo.
总体说来，正觉者的功德果业极为广大。具体有二十二种大人特征（如长部、增支部及中部注疏所载等），七十种光明显相，附加无数功德的身心庄严法门，是圣者庄严神通的具足妙相。因这些德行，诸佛在无数劫中不断修行累积，声名传扬无法称尽。此处略述其果，详尽内容当依佛传纪、经论、本生故事与偈颂等文献细察。
Yathāvuttāya paṭipadāya yathāvuttavibhāgānaṃ pāramīnaṃ pūritabhāvaṃ sandhāyāha ‘‘samatiṃsa pāramiyo pūretvā’’ti. Satipi mahāpariccāgānaṃ dānapāramibhāve pariccāgavisesabhāvadassanatthañceva sudukkarabhāvadassanatthañca ‘‘pañca mahāpariccāge’’ti visuṃ gahaṇaṃ, tatoyeva ca aṅgapariccāgato visuṃ nayanapariccāgaggahaṇaṃ, pariggahapariccāgabhāvasāmaññepi dhanarajjapariccāgato puttadārapariccāgaggahaṇañca kataṃ. Gatapaccāgatikavattasaṅkhātāya pubbabhāgapaṭipadāya saddhiṃ abhiññāsamāpattinipphādanaṃ pubbayogo. Dānādīsuyeva sātisayapaṭipattinipphādanaṃ pubbacariyā, yā cariyāpiṭakasaṅgahitā. Abhinīhāro pubbayogo, dānādipaṭipatti, kāyavivekavasena ekacariyā vā pubbacariyāti keci. Dānādīnañceva appicchatādīnañca saṃsāranibbānesu ādīnavānisaṃsādīnañca vibhāvanavasena sattānaṃ bodhittaye patiṭṭhāpanaparipācanavasena pavattā kathā dhammakkhānaṃ. Ñātīnaṃ atthacariyā ñātatthacariyā, sāpi karuṇāyanavaseneva. Ādi-saddena lokatthacariyādayo saṅgaṇhāti. Kammassakatāñāṇavasena, anavajjakammāyatanavijjāṭṭhānaparicayavasena, khandhāyatanādiparicayavasena, lakkhaṇattayatīraṇavasena ca ñāṇacāro buddhicariyā, sā pana atthato paññāpāramīyeva, ñāṇasambhāradassanatthaṃ visuṃ gahaṇaṃ. Koṭinti pariyanto, ukkaṃsoti attho. Cattāro satipaṭṭhāne bhāvetvā brūhetvāti sambandho. Tattha bhāvetvāti uppādetvā. Brūhetvāti vaḍḍhetvā. Satipaṭṭhānādiggahaṇena āgamanapaṭipadaṃ matthakaṃ pāpetvā dasseti, vipassanāsahagatā eva vā satipaṭṭhānādayo daṭṭhabbā. Ettha ca ‘‘yena abhinīhārenā’’tiādinā āgamanapaṭipadāya ādiṃ dasseti, ‘‘dānapāramī’’tiādinā majjhaṃ, ‘‘cattāro satipaṭṭhāne’’tiādinā pariyosānanti veditabbaṃ.
如前述，修道成就依赖于完善的各项波罗蜜多。又说“修满三十三种波罗蜜多”，其中以大布施的丰富性为显著，应摄五大布施，涵盖手部布施、眼部布施、财物布施、子女布施等多种众生所需之舍施。随后由最初前分阶段的共修，悉力修成增长智慧，达到证解圣者的境界。其中包括意志力、不贪、智慧等多维度的实修内容。此为佛智修行的全部概要，称为“智慧的波罗蜜多”。此修持法门还包括四念处，观想与证悟等实践，详见道经与注记。此处引“依修习曰”即显指入行和修行过程之始中末三阶。
Sampatijātoti hatthato muccitvā muhuttajāto, na mātukucchito nikkhantamatto. Nikkhantamattañhi mahāsattaṃ paṭhamaṃ brahmāno suvaṇṇajālena paṭiggaṇhiṃsu, tesaṃ hatthato cattāro mahārājāno ajinappaveṇiyā, tesaṃ hatthato manussā dukūlacumbaṭakena paṭiggaṇhiṃsu, manussānaṃ hatthato muñcitvā pathaviyaṃ patiṭṭhitoti yathāha bhagavā mahāpadānadesanāyaṃ. Setamhi chatteti dibbasetacchatte. Anuhīramāneti dhāriyamāne. Ettha ca chattaggahaṇeneva khaggādīni pañca kakudhabhaṇḍānipi (jā. 2.19.72) vuttānevāti veditabbaṃ. Khaggatālavaṇṭamorahatthakavāḷabījanīuṇhīsapaṭṭāpi hi chattena saha tadā upaṭṭhitā ahesuṃ. Chattādīniyeva ca tadā paññāyiṃsu, na chattādigāhakā. Sabbā ca disāti dasapi disā. Nayidaṃ sabbadisāvilokanaṃ sattapadavītihāruttarakālaṃ daṭṭhabbaṃ. Mahāsatto hi manussānaṃ hatthato muccitvā puratthimadisaṃ olokesi, tattha devamanussā gandhamālādīhi pūjayamānā ‘‘mahāpurisa idha tumhehi sadisopi natthi, kuto uttaritaro’’ti āhaṃsu. Evaṃ catasso disā, catasso anudisā, heṭṭhā, uparīti sabbā disā anuviloketvā sabbattha attanā sadisaṃ adisvā ‘‘ayaṃ uttarā disā’’ti tattha sattapadavītihārena agamāsi. Āsabhinti uttamaṃ. Aggoti sabbapaṭhamo. Jeṭṭho seṭṭhoti ca tasseva vevacanaṃ. Ayamantimā jāti, natthi dāni punabbhavoti imasmiṃ attabhāve pattabbaṃ arahattaṃ byākāsi.
所谓圆满庄严，即众生生而即得解脱，未依托母胎。所谓解脱者，有大庄严者首先以金丝结网标志加持，天界四大帝王以宝球交换，有人间接受与赠予，众生离开束缚立于大地。这如世尊在著名的摩诃波罗奈经中所讼说的那样，天界护法以遮盖保护，五种宝剑和甲主要与伞盖等共现。伞盖与护法法器一同列著，意指其权威和加持非他物所及。诸方位有十方，须知此乃观察十方迭代变化之时相。大庄严者解脱后观诸方位，天人与人互相奉献香花，以赞其伟大无上。如此四方四向，依序观照，自认北方为住处，十步圆周内集合安住。北方为最尊，是四大地方之首，也称为至尊，长者中的长者，无复生死，此即释成正觉之释义。
‘‘Anekesaṃ visesādhigamānaṃ pubbanimittabhāvenā’’ti saṅkhittena vuttamatthaṃ ‘‘yañhī’’tiādinā vitthārato dasseti. Tattha etthāti –
“诸多殊胜标识之前因”简说如下：“于何……”等处详述。其义为……
‘‘Anekasākhañca sahassamaṇḍalaṃ,
『多伞且千环』，
Chattaṃ marū dhārayumantalikkhe;
『手持伞盖乘风飞翔于天际』；
Suvaṇṇadaṇḍā vītipatanti cāmarā,
『黄金杖拂拭道路扬起尘土』，
Na dissare cāmarachattagāhakā’’ti. (su. ni. 693);
『而看不见拿伞与拂尘者』。〔《增支部·尼迈经》第693偈〕
Imissā gāthāya. Sabbaññutaññāṇameva sabbattha appaṭihatacāratāya anāvaraṇañāṇanti āha ‘‘sabbaññutānāvaraṇañāṇapaṭilābhassā’’ti. ‘‘Tathā ayaṃ bhagavāpi gato…pe… pubbanimittabhāvenā’’ti etena abhijātiyaṃ dhammatāvasena uppajjanavisesā sabbabodhisattānaṃ sādhāraṇāti dasseti. Pāramitānissandā hi teti.
对此偈文解释说：所谓『全知一切相』，是指在诸处无有隐蔽事实的慧眼通达。此为『全知无碍慧得成』。又说『如是世尊于过去世间缘起等法亦如是知晓』，表明诸佛菩萨因缘果报相续知识的殊胜境界，此为以度彼岸的波罗蜜经行成就所依。
Vikkamīti agamāsi. Marūti devā. Samāti vilokanasamatāya samā sadisiyo. Mahāpuriso hi yathā ekaṃ disaṃ vilokesi, evaṃ sesā disāpi, na katthaci vilokane vibandho tassa ahosīti. Samāti vā viloketuṃ yuttāti attho. Na hi tadā bodhisattassa virūpabībhacchavisamarūpāni viloketuṃ ayuttāni disāsu upaṭṭhahantīti.
『展开观察』意指。风神玛努提。『同观』指目光平等观察，互相相似。贤者正如只向一个方向观看，其他方向也能同样观察，绝无障碍。『同观』即是能观察者之义。若当时菩萨无观察异形恶怖现象之能力，则不应能同时顾及诸方位。
‘‘Evaṃ tathāgato’’ti kāyagamanaṭṭhena gata-saddena tathāgata-saddaṃ niddisitvā idāni ñāṇagamanaṭṭhena taṃ dassetuṃ ‘‘atha vā’’tiādimāha. Tattha nekkhammenāti alobhappadhānena kusalacittuppādena. Kusalā hi dhammā idha nekkhammaṃ, na pabbajjādayo, ‘‘paṭhamajjhānenā’’ti ca vadanti. Pahāyāti pajahitvā. Gato adhigato, paṭipanno uttarivisesanti attho. Pahāyāti vā pahānahetu, pahānalakkhaṇaṃ vā. Hetulakkhaṇattho hi ayaṃ pahāya-saddo. ‘‘Kāmacchandādippahānahetukaṃ gato’’ti hettha vuttaṃ gamanaṃ avabodho, paṭipatti eva vā. Kāmacchandādippahānena ca taṃ lakkhīyati. Esa nayo ‘‘padāletvā’’tiādīsupi. Abyāpādenāti mettāya. Ālokasaññāyāti vibhūtaṃ katvā manasikaraṇena upaṭṭhitaālokasañjānanena . Avikkhepenāti samādhinā. Dhammavavatthānenāti kusalādidhammānaṃ yāthāvavinicchayena, ‘‘sappaccayanāmarūpavavatthānenā’’tipi vadanti.
「如来如此」者，乃以身入灭为标志，已以入灭之名示现如来圣号，而今以智慧入灭欲示现彼义，故乃以「又复」等语起首。此处所谓出家，即因无贪为本发起善心。善法实在此处指出家道非指初出家戒，而谓“第一禅定所成”也。放弃者，谓舍弃。往者、所得、修行，皆有特别意义。放弃亦可指放弃缘起因，或为放弃之特征。因特征之意，此放弃之辞说也。此说曰：「由于放弃欲等烦恼之故而往。」此即所谓之进路、了知、修行也。放弃欲等烦恼即为其特征。此亦谓「踏断置舍」等语。无染即慷慨慈济之意。眼前光明之见，谓以念力专注，缘光所显现之境界。无散乱者，谓以禅定力。释义诸法，即善法之详细正确分析，谓以因缘相续而生之名称与色法加以释明者也。
Evaṃ kāmacchandādinīvaraṇappahānena ‘‘abhijjhaṃ loke pahāyā’’tiādinā (vibha. 508) vuttāya paṭhamajjhānassa pubbabhāgapaṭipadāya bhagavato tathāgatabhāvaṃ dassetvā idāni saha upāyena aṭṭhahi samāpattīhi, aṭṭhārasahi ca mahāvipassanāhi taṃ dassetuṃ ‘‘ñāṇenā’’tiādimāha. Nāmarūpapariggahakaṅkhāvitaraṇānañhi vibandhabhūtassa mohassa dūrīkaraṇena ñātapariññāyaṃ ṭhitassa aniccasaññādayo sijjhanti, tathā jhānasamāpattīsu abhiratinimittena pāmojjena, tattha anabhiratiyā vinoditāya jhānādi samadhigamoti samāpattivipassanānaṃ arativinodanaavijjāpadālanādi upāyo, uppaṭipāṭiniddeso pana nīvaraṇasabhāvāya avijjāya heṭṭhā nīvaraṇesupi saṅgahadassanatthanti daṭṭhabbaṃ. Samāpattivihārappavesavibandhanena nīvaraṇāni kavāṭasadisānīti āha ‘‘nīvaraṇakavāṭaṃ ugghāṭetvā’’ti. ‘‘Rattiṃ vitakketvā vicāretvā divā kammante payojetī’’ti vuttaṭṭhāne viya vitakkavicārā dhūmāyanāti adhippetāti āha ‘‘vitakkavicāradhūma’’nti. Kiñcāpi paṭhamajjhānūpacāreyeva ca dukkhaṃ, catutthajjhānūpacāreyeva sukhaṃ pahīyati, atisayappahānaṃ pana sandhāyāha ‘‘catutthajjhānena sukhadukkhaṃ pahāyā’’ti.
如此藉由除欲等烦恼，谓舍弃世间之贪欲等，谓此第禅定前导法，佛陀已示现如来聖德。今又以智慧之方便，八种禅定境界及十八种大慧禅定等，来显现此义，故谓「以智慧」者。由认识名色之所缘而对疑惑得解，生起对无常之观。由禅定得乐而生喜，借此喜乐不厌乃至最上四禅乐苦无分别，皆能舍却，故复言「以第四禅舍乐苦」者。
Aniccassa, aniccanti anupassanā aniccānupassanā, tebhūmakadhammānaṃ aniccataṃ gahetvā pavattāya vipassanāyetaṃ nāmaṃ. Niccasaññanti saṅkhatadhamme ‘‘niccā, sassatā’’ti evaṃ pavattamicchāsaññaṃ , saññāsīsena diṭṭhicittānampi gahaṇaṃ daṭṭhabbaṃ. Esa nayo ito paresupi. Nibbidānupassanāyāti saṅkhāresu nibbijjanākārena pavattāya anupassanāya. Nandinti sappītikataṇhaṃ. Tathā virāgānupassanāyāti virajjanākārena pavattāya anupassanāya. Nirodhānupassanāyāti saṅkhārānaṃ nirodhassa anupassanāya. ‘‘Te saṅkhārā nirujjhantiyeva, āyatiṃ samudayavasena na uppajjantī’’ti evaṃ vā anupassanā nirodhānupassanā. Tenevāha ‘‘nirodhānupassanāya nirodheti, no samudetī’’ti. Muñcitukamyatā hi ayaṃ balappattāti. Paṭinissajjanākārena pavattā anupassanā paṭinissaggānupassanā. Paṭisaṅkhā santiṭṭhanā hi ayaṃ. Ādānanti niccādivasena gahaṇaṃ. Santatisamūhakiccārammaṇānaṃ vasena ekattaggahaṇaṃ ghanasaññā. Āyūhanaṃ abhisaṅkharaṇaṃ. Avatthāvisesāpatti vipariṇāmo. Dhuvasaññanti thirabhāvaggahaṇaṃ. Nimittanti samūhādighanavasena, sakiccaparicchedatāya ca saṅkhārānaṃ saviggahaggahaṇaṃ. Paṇidhinti rāgādipaṇidhiṃ, sā panatthato taṇhānaṃ vasena saṅkhāresu ninnatā.
无常之观，谓对三界诸法无常性之观察，因领悟其本质而不断前行，即谓此名。常见者，是对诸假法生起错误观，谓常恒不变永存者，误见于此，亦应当明确予以断破。此名为彼及外法错误见。厌离观察者，是指对行蕴生厌离生厌，谓生厌离之观。离欲观察者，谓对欲望生起离厌之观。灭观察者，谓对行蕴之灭而观察，谓行灭不复生者。当说「诸行如是断灭，非以永恒因，非复生因」，即此灭观察是也。因作舍弃行为而生，此为舍弃观察。所谓返观，谓于舍弃之际保持明了不忘。摄取，谓由恒常、连续诸行作荣，一体受持，谓坚固集聚如团块。积聚，谓蓄积累积。变化，谓由因缘所生而相转。坚固，谓坚定不变。相，谓如团块之形迹。立志，谓于欲之立志，是对渴欲诸行之降伏。
Abhinivesanti attānudiṭṭhiṃ. Aniccadukkhādivasena sabbadhammatīraṇaṃ adhipaññādhammavipassanā. Sārādānābhinivesanti asāre sāraggahaṇavipallāsaṃ. ‘‘Issarakuttādivasena loko samuppanno’’ti abhiniveso sammohābhiniveso. Keci pana ‘‘ahosiṃ nu kho ahamatītamaddhānantiādinā pavattasaṃsayāpatti sammohābhiniveso’’ti vadanti. Saṅkhāresu leṇatāṇabhāvaggahaṇaṃ ālayābhiniveso. ‘‘Ālayaratā ālayasamuditā’’ti vacanato ālayo taṇhā, sāyeva cakkhādīsu rūpādīsu ca abhinivisanavasena pavattiyā ālayābhinivesoti keci. ‘‘Evaṃvidhā saṅkhārā paṭinissajjīyantī’’ti pavattaṃ ñāṇaṃ paṭisaṅkhānupassanā. Vaṭṭato vigatattā vivaṭṭaṃ nibbānaṃ, tattha ārammaṇakaraṇasaṅkhātena anupassanena pavattiyā vivaṭṭānupassanā gotrabhu. Saṃyogābhinivesanti saṃyujjanavasena saṅkhāresu abhinivisanaṃ. Diṭṭhekaṭṭheti diṭṭhiyā sahajātekaṭṭhe, pahānekaṭṭhe ca. ‘‘Oḷārike’’ti uparimaggavajjhe kilese apekkhitvā vuttaṃ, aññathā dassanapahātabbāpi dutiyamaggavajjhehi oḷārikāti. Aṇusahagateti aṇubhūte, idaṃ heṭṭhimamaggavajjhe apekkhitvā vuttaṃ. Sabbakileseti avasiṭṭhasabbakilese. Na hi paṭhamādimaggehi pahīnā kilesā puna pahīyantīti.
执着自我之见，谓执有常苦诸法超越之见，是诸法通达般若的明智觉察。众生或执着此法质之执迷见。执着，谓执著业力所造之执着见，谓皆迷执。有人又谓「我曾否曾有」，谓此疑见即为执著迷惑。有执著根源于贪欲等行蔽碍执迷，此谓身心所执之根所住。执著于各种名色之内涵，谓于眼耳鼻等识境之依止执著，有时谓之根本执着。谓如是诸苦蕴当舍弃而舍弃之智，及观法规律通达之正见。缠结，谓杂染五蕴缠结执著。因惑见，有人称为「苦乐见」或说法贝库教导内（即两难困惑色）。受观察，谓依止此道住而安住于解脱之所。障碍，谓因执著而起修行障碍。谓前道以降诸道皆因执著而惑。有断拔执着者，谓弃除杂染结。谓未断者不复生。谓菩提之路已断诸恶染著。
Kakkhaḷattaṃ kaṭhinabhāvo. Paggharaṇaṃ dravabhāvo. Lokiyavāyunā bhastassa viya yena taṃtaṃkalāpassa uddhumāyanaṃ, thambhabhāvo vā, taṃ vitthambhanaṃ. Vijjamānepi kalāpantarabhūtānaṃ kalāpantarabhūtehi asamphuṭṭhabhāve, taṃtaṃbhūtavivittatā rūpapariyanto ākāsoti yesaṃ yo paricchedo, tehi so asamphuṭṭhova, aññathā bhūtānaṃ paricchedasabhāvo na siyā byāpībhāvāpattito . Abyāpitā hi asamphuṭṭhatāti. Yasmiṃ kalāpe bhūtānaṃ paricchedo, tehi asamphuṭṭhabhāvo asamphuṭṭhalakkhaṇaṃ. Tenāha bhagavā ākāsadhātuniddese ‘‘asamphuṭṭhaṃ catūhi mahābhūtehī’’ti (dha. sa. 637).
坚硬之性，谓质地坚硬。流动之性，谓水流速势。犹如风吹动灰尘之状，动态轻飘。振荡之性，谓摇晃动摇。因此称之为振荡物。虽已显现彼界，然彼界诸部分依旧模糊未明，谓四大界之边界依旧不明了。所谓空间界，谓以界限界说之秩序。若空间界不得明了，则不能称为边界界，有别于其他界。故云「无形遍四大者」；此谓佛所示空间界义也。
Virodhipaccayasannipāte visadisuppatti ruppanaṃ. Cetanāpadhānattā saṅkhārakkhandhadhammānaṃ cetanāvasenetaṃ vuttaṃ ‘‘saṅkhārānaṃ abhisaṅkharaṇalakkhaṇa’’nti. Tathā hi suttantabhājanīye saṅkhārakkhandhavibhaṅge ‘‘cakkhusamphassajā cetanā’’tiādinā (vibha. 92) cetanāva vibhattā, abhisaṅkharaṇalakkhaṇā ca cetanā. Yathāha ‘‘tattha katamo puññābhisaṅkhāro? Kusalā cetanā kāmāvacarā’’tiādi (vibha. 226). Pharaṇaṃ savipphārikatā. Assaddhiyeti assaddhiyahetu, nimittatthe bhummaṃ. Esa nayo ‘‘kosajje’’tiādīsu. Vūpasamalakkhaṇanti kāyacittapariḷāhūpasamalakkhaṇaṃ. Līnuddhaccarahite adhicitte pavattamāne paggahaniggahasampahaṃsanesu abyāvaṭatāya ajjhupekkhanaṃ paṭisaṅkhānaṃ pakkhapātupacchedato.
由对缘起阻碍之清净，名为显现，形象之由来。因意志产生，故名为行蕴之行。行蕴之中虽具体分别，其本质即意志。经典中也释明行之本质是意志。如云：「何者是善之造作？即善意志也。」破坏，谓其恶乱。无信，谓不信原因、信根。谓因缘之法，此理成立。以此说法举例。放逸，谓体于身心疲惫后轻慢倾懈之状态。离忧，谓心智上离恶念，正念已生。入禅，谓离烦恼境界的安住。忍耐，不动摇，安住在定的果位。
Musāvādādīnaṃ visaṃvādanādikiccatāya lūkhānaṃ apariggāhakānaṃ paṭipakkhabhāvato pariggāhikā sammāvācā siniddhabhāvato sampayuttadhamme, sammāvācāpaccayasubhāsitānaṃ sotārañca puggalaṃ pariggaṇhātīti sā pariggahalakkhaṇā sammāvācā. Kāyikakiriyā kiñci kattabbaṃ samuṭṭhāpeti. Sayañca samuṭṭhahanaṃ ghaṭanaṃ hotīti sammākammantasaṅkhātā virati samuṭṭhānalakkhaṇā daṭṭhabbā, sampayuttadhammānaṃ vā ukkhipanaṃ samuṭṭhāpanaṃ kāyikakiriyāya bhārukkhipanaṃ viya. Jīvamānassa sattassa, sampayuttadhammānaṃ vā jīvitindriyavuttiyā, ājīvasseva vā suddhi vodānaṃ. Sasampayuttadhammassa cittassa saṃkilesapakkhe patituṃ adatvā sammadeva paggaṇhanaṃ paggaho.
谤语等的有害行为及其相反行为，即不持戒清净者的不善现行，对比持戒清净者的善行，即正语，通过与正语条件相应而具足。所谓正语，是以能善摄心者为标志。身体之所作业，彼造作显现出来。造作之起，谓相续发生，由身行作之善不善业之断舍，与所摄持之善业有相应，如投石入水激起波纹。生者及其相续因缘所转之生存根力，具有生存因缘的纯净和清净。心与所相应之法若未失真，即应正确摄受而不离散。
‘‘Saṅkhārā’’ti idha cetanā adhippetāti vuttaṃ ‘‘saṅkhārānaṃ cetanālakkhaṇa’’nti. Namanaṃ ārammaṇābhimukhabhāvo. Āyatanaṃpavattanaṃ. Āyatanānaṃ vasena hi āyasaṅkhātānaṃ cittacetasikānaṃ pavatti. Taṇhāya hetulakkhaṇanti vaṭṭassa janakahetubhāvo, maggassa pana nibbānasampāpakattanti ayameva tesaṃ viseso.
此处所说『行』者，谓以意乐为主之造作，所谓『行即行之以意为标记』。念为起心所缘。根境转动。六处之中因有根而生心意及其所生诸心法。所以，欲爱为轮转依止之因，而道及涅槃为彼诸行的特殊之完成。
Tathalakkhaṇaṃ aviparītasabhāvo. Ekaraso aññamaññānativattanaṃ anūnādhikabhāvo. Yuganaddhā samathavipassanāva, ‘‘saddhāpaññā paggahāvikkhepā’’tipi vadanti.
真相之标志为不相违背之体性。彼此甚之一致而非相互回避，且有微有过。修止观二法并进，谓能令信慧相互援持而断邪失矣。
Khiṇoti kileseti khayo, maggo. Anuppādapariyosānatāya anuppādo, phalaṃ. Passaddhi kilesavūpasamo.
断灭者谓烦恼之断灭，道之断灭。由于无生之极终所具断灭，是果实。定力使烦恼安稳息灭。
Chandassāti kattukamyatāchandassa. Mūlalakkhaṇaṃ patiṭṭhābhāvo. Samuṭṭhāpanalakkhaṇaṃ ārammaṇapaṭipādakatāya sampayuttadhammānaṃ uppattihetutā. Samodhānaṃ visayādisannipātena gahetabbākāro, yā ‘‘saṅgatī’’ti vuccati. Samaṃ saha odahanti anena sampayuttadhammāti vā samodhānaṃ, phasso. Samosaranti sannipatanti etthāti samosaraṇaṃ. Vedanāya vinā appavattamānā sampayuttadhammā vedanānubhavananimittaṃ samosaṭā viya hontīti evaṃ vuttaṃ. Gopānasīnaṃ kūṭaṃ viya sampayuttānaṃ pāmokkhabhāvo pamukhalakkhaṇaṃ. Tato, tesaṃ vā sampayuttadhammānaṃ uttari padhānanti taduttari. Paññuttarā hi kusalā dhammā. Vimuttiyāti phalassa. Tañhi sīlādiguṇasārassa paramukkaṃsabhāvena sāraṃ. Ayañca lakkhaṇavibhāgo chadhātupañcajhānaṅgādivasena taṃtaṃsuttapadānusārena, porāṇaṭṭhakathāya āgatanayena ca katoti daṭṭhabbaṃ. Tathā hi vuttopi koci dhammo pariyāyantarappakāsanatthaṃ puna dassito, tato eva ca ‘‘chandamūlakā kusalā dhammā manasikārasamuṭṭhānā, phassasamodhānā, vedanāsamosaraṇā’’ti, ‘‘paññuttarā kusalā dhammā’’ti, ‘‘vimuttisāramidaṃ brahmacariya’’nti, ‘‘nibbānogadhañhi āvuso brahmacariyaṃ nibbānapariyosāna’’nti ca suttapadānaṃ vasena ‘‘chandassa mūlalakkhaṇa’’ntiādi vuttaṃ.
『欲』谓作意之欲求。根本标志在于稳定坚固。造作之标志因缘生起，属相续事物之因起缘生。事业及诸缘汇聚之处，谓为聚合。和合相契而起为相应法，如触。彼诸法和合又会聚相续，在此谓为和合。若无觉受之缘，和合法便如悲哀之缘起而无实义也。譬如牧人之家屋，相契交合者乃脱离苦境之门。因彼诸法之和合，得升上其上方。所摄持者众乃善法更胜，至于解脱之益。解脱者即果实之精义。戒等功德之精华在于此为最上者。此划分方式与五禅支等之说相依顺，且由昔日注疏传来早已明示。虽然经上曾讲述为辨别义理，一切法当加以背离、警觉心起、触法而除、感受消退者，皆为智慧所拥护之善法。此谓展示有欲之根本标志，以及更胜之善法、涅槃为此伏藏清净之中道法。涅槃为最高梵行，为安宁之果。
Tathadhammānāma cattāri ariyasaccāni aviparītasabhāvattā. Tathāni taṃsabhāvattā. Avitathāni amusāsabhāvattā. Anaññathāni aññākārarahitattā.
此四谛名为真实法，具有不相违背之体性。且其本质即为如实不虚妄。其义不假，故不虚伪。彼等义理非二异者，无其他形相或异质。
Jātipaccayasambhūtasamudāgataṭṭhoti jātipaccayā sambhūtaṃ hutvā sahitassa attano paccayānurūpassa uddhaṃ uddhaṃ āgatabhāvo, anupavattatthoti attho. Atha vā sambhūtaṭṭho ca samudāgataṭṭho ca sambhūtasamudāgataṭṭho, na jātito jarāmaraṇaṃ na hoti, na ca jātiṃ vinā aññato hotīti jātipaccayasambhūtaṭṭho. Itthañca jātito samudāgacchatīti jātipaccayasamudāgataṭṭho. Yā yā jāti yathā yathā paccayo hoti, tadanurūpaṃ pātubhāvoti attho. Avijjāya saṅkhārānaṃ paccayaṭṭhoti etthāpi na avijjā saṅkhārānaṃ paccayo na hoti, na ca avijjaṃ vinā saṅkhārā uppajjanti. Yā yā avijjā yesaṃ yesaṃ saṅkhārānaṃ yathā yathā paccayo hoti, ayaṃ avijjāya saṅkhārānaṃ paccayaṭṭho, paccayabhāvoti attho.
所谓以生为缘而生起，是指因生而成已生的状态，随自身所缘的条件不断上升延续，这就是“无断发生”的意义。或者说，“成已生”和“已发生”都属于成已生范畴。生不等同于老死，也不等同于无生，因此成已生就是指以生为条件而生起者。以此类推，所谓生即是生起。各种生，依其所缘条件而现起，意即随缘显现。无明是行的条件，这里无明并非行的条件，也无明之外发出行。无明为诸行的条件，依其条件而生起，即为无明是诸行条件的意思。
Bhagavā taṃ jānāti passatīti sambandho. Tenāti bhagavatā. Taṃ vibhajjamānanti yojetabbaṃ. Tanti rūpāyatanaṃ. Iṭṭhāniṭṭhādīti ādi-saddena majjhattaṃ saṅgaṇhāti, tathā atītānāgatapaccuppannaparittaajjhattabahiddhātadubhayādibhedaṃ. Labbhamānakapadavasenāti ‘‘rūpāyatanaṃ diṭṭhaṃ saddāyatanaṃ sutaṃ gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ mutaṃ, sabbaṃ rūpaṃ manasā viññāta’’nti (dha. sa. 966) vacanato diṭṭhapadañca viññātapadañca rūpārammaṇe labbhati. ‘‘Rūpārammaṇaṃ iṭṭhaṃ aniṭṭhaṃ majjhattaṃ parittaṃ atītaṃ anāgataṃ paccuppannaṃ ajjhattaṃ bahiddhā diṭṭhaṃ viññātaṃ rūpaṃ rūpāyatanaṃ rūpadhātu vaṇṇanibhā sanidassanaṃ sappaṭighaṃ nīlaṃ pītaka’’nti evamādīhi anekehi nāmehi. ‘‘Terasahi vārehī’’ti rūpakaṇḍe (dha. sa. 614 ādayo) āgate terasa niddesavāre sandhāyāha. Ekekasmiñca vāre catunnaṃ catunnaṃ vavatthāpananayānaṃ vasena ‘‘dvipaññāsāyanayehī’’ti āha. Tathameva aviparītadassitāya, appaṭivattiyadesanatāya ca. Jānāmi abbhaññāsinti vattamānātītakālesu ñāṇappavattidassanena anāgatepi ñāṇappavatti vuttāyevāti daṭṭhabbā. Vidita-saddo anāmaṭṭhakālaviseso veditabbo, ‘‘diṭṭhaṃ sutaṃ muta’’ntiādīsu (dha. sa. 966) viya. Na upaṭṭhāsīti attattaniyavasena na upagacchi. Yathā rūpārammaṇādayo dhammā yaṃsabhāvā yaṃpakārā ca, tathā ne passati jānāti gacchatīti tathāgatoti evaṃ padasambhavo veditabbo. Keci pana ‘‘niruttinayena pisodarādipakkhepena vā dassī-saddassa lopaṃ, āgata-saddassa cāgamaṃ katvā tathāgato’’ti vaṇṇenti.
世尊知晓观察此点，即此相互关联。故称之为“世尊”。此因缘加以分析，称为“须要联合”。此即色根界。用“欢喜与不欢喜”这两个相对词语，将其包容为一体，如过去、未来、现时已出现、内外、彼此二者的差别等。依所获得的经文语言说“见色根界，闻声根界，嗅香根界，尝味根界，触触根界，闻者悉心识知”，于是色的所依和识所识所获皆现。关于“色所显现者，有欢喜与不欢喜、中间、后方、前方、内外、见、识、色根界、色法、色因、色的不同作用、色体、有光泽、触感、蓝色、黄色”等多种名称亦是如此。说“十三犍陀罗”，据色集中特意举出十三种专用名称。各自一周四周，按着四面展开，又称“二十五周”。同样地，是为不矛盾的显现，表示无相反教义。所谓“我知，我慧”，是说在过去、现在、未来三时见知活动的表现，其中已有未来的见知出现，也是当观之处。已知的名称、时间的区别应体认为“见、闻、触”之类的语汇。非“出席”，是指无实际作用，不介入。色所显现及其种类依其性而异，正如所见、所知、所行，世尊应被体认为如是相应现前。也有人说“由于语言引入了谬误以及臭秽的语言等，也作出世尊是‘到来者’的说法。”
Niddosatāya anupavajjaṃ. Pakkhipitabbābhāvena anūnaṃ. Apanetabbābhāvena anadhikaṃ. Atthabyañjanādisampattiyā sabbākāraparipuṇṇaṃ. No aññathāti ‘‘tathevā’’ti vuttamevatthaṃ byatirekena sampādeti. Tena yadatthaṃ bhāsitaṃ, ekantena tadatthanipphādanato yathā bhāsitaṃ bhagavatā, tathevāti aviparītadesanataṃ dasseti. ‘‘Gadattho’’ti etena tathaṃ gadatīti tathāgatoti da-kārassa ta-kāro kato niruttinayenāti dasseti.
无有恐惧且恒常不断。因应而生，不可少于此。所达成时，毫无增损。因意涵丰富而完整，无它别义，专指“如其所是”。由此所说，专注其义，以与世尊开示之意相符，即是“如其所是”，无违背其义。“到来者”之谓，表明“如是而至”，其中“到”字为合成语音规则中的“达”音变形。
Tathā gatamassāti tathāgato, gatanti ca kāyassa vācāya vā pavattīti attho. Tathāti ca vutte yaṃtaṃ-saddānaṃ abyabhicārisambandhitāya ‘‘yathā’’ti ayamattho upaṭṭhitoyeva hoti. Kāyavacīkiriyānañca aññamaññānulomena vacanicchāyaṃ, kāyassa vācā, vācāya ca kāyo sambandhībhāvena upatiṭṭhatīti imamatthaṃ dassento āha ‘‘bhagavato hī’’tiādi. Imasmiṃ pana atthe tathāvāditāya tathāgatoti ayampi attho siddho hoti. So pana pubbe pakārantarena dassitoti āha ‘‘evaṃ tathākāritāya tathāgato’’ti.
“如是已至”者，谓如来也，其已往意涵指身语法轶之发生。谓言“如”字在语词间不变，用以指明其现状。身体与言语互相反映、表现，因此以“世尊之身语”为标示。此意亦成立于当前上下文中，故称为“如来”。先前亦曾示现此同义，故曰“如是施行者谓如来”。
‘‘Tiriyaṃaparimāṇāsu lokadhātūsū’’ti etena yadeke ‘‘tiriyaṃ viya upari adho ca santi lokadhātuyo’’ti vadanti, taṃ paṭisedheti. Desanāvilāsoyeva desanāvilāsamayo yathā ‘‘puññamayaṃ, dānamaya’’ntiādīsu.
所谓“覆盖诸三界世土”，针对某些说法如“天上地下等存在诸界”，此予以否定。正如宣讲妙法时段出现的“福报所成、布施所成”等词义所示。
Upasagganipātānaṃ vācakasaddasannidhāne tadatthajotanabhāvena pavattanato gata-saddoyeva avagatatthaṃ atītatthañca vadatīti āha ‘‘gatoti avagato atīto’’ti. Atha vā abhinīhārato paṭṭhāya yāva sambodhi, etthantare mahābodhiyānapaṭipattiyā hānaṭhānasaṃkilesanivattīnaṃ abhāvato yathā paṇidhānaṃ, tathā gato abhinīhārānurūpaṃ paṭipannoti tathāgato. Atha vā mahiddhikatāya, paṭisambhidānaṃ ukkaṃsādhigamena anāvaraṇatāya ca katthaci paṭighātābhāvato yathā ruci, tathā kāyavacīcittānaṃ gatāni gamanāni pavattiyo etassāti tathāgato. Yasmā ca loke vidhayuttagatapakāra-saddā samānatthā dissanti, tasmā yathā vidhā vipassīādayo bhagavanto, ayampi bhagavā tathā vidhoti tathāgato. Yathā yuttā ca te bhagavanto ayampi bhagavā tathā yuttoti tathāgato. Atha vā yasmā saccaṃ tacchaṃ tathanti ñāṇassetaṃ adhivacanaṃ, tasmā tathena ñāṇena āgatoti tathāgatoti. Evampi tathāgata-saddassa attho veditabbo –
附加语的词结合，与主旨相应，谈及“到来”用语可理解为完成既往之义，故称“已至、已过”等。或者“反转”与“示现”视为实际完成的过程，例如由大觉树之修行，除去烦恼杂染获得的证入。依此，世尊的身体、言语与意念等行止皆遵循其成就所至之理。因世间五蕴所呈现之因缘相应性，故诸佛如如如来及诸正觉者，皆应如是称谓“如来”。其合于理者，亦被称作“如来”。因为“如实、真实”为智慧名号，故也称“如来”。如此，关于“如来”名称之意义应如是理解。
‘‘Pahāya kāmādimale yathā gatā,
舍弃欲乐等污秽，去如已往般离。
Samādhiñāṇehi vipassiādayo;
以定慧相续，如智者般明见；
Mahesino sakyamunī jutindharo,
伟大的释迦族王觉者，具诸俊德者，
Tathāgato tena tathāgato mato.
如来者，故以如来名受称。
Tathañca dhātāyatanādilakkhaṇaṃ,
并且于根界等诸界，以显法相之别，
Sabhāvasāmaññavibhāgabhedato;
依自性常相与共相有所区分。
Sayambhuñāṇena jino samāgato,
以自觉之智成就的胜利者聚集而来，
Tathāgato vuccati sakyapuṅgavo.
被称为如来者，乃释族之尊者。
Tathāni saccāni samantacakkhunā,
其所现之真理，乃遍照一切，普遍洞明，
Tathā idappaccayatā ca sabbaso;
且完全显现缘起法理，所有因缘互依不离。
Anaññaneyyena yato vibhāvitā,
因其不从他理所见而得知，乃自透彻分辨，
Yāthāvato tena jino tathāgato.
以正实相，如来与胜利者证得真理之如实面貌。
Anekabhedāsupi lokadhātusu,
在诸多不同种类的世间界中，
Jinassa rūpāyatanādigocare;
在胜利者的色界、受界等诸根所及之境中；
Vicittabhedaṃ tathameva dassanaṃ,
所观分别亦如是为正见，
Tathāgato tena samantalocano.
如来以其全面视觉如实示现。
Yato ca dhammaṃ tathameva bhāsati,
因为他以如实之辞说法，
Karoti vācāyanuloma mattano;
依顺自身言语而为表达；
Guṇehi lokaṃ abhibhuyya iriyati,
凭借其德行统摄世间，往来畅行，
Tathāgato tenapi lokanāyako.
如来亦因此成为世间的领导者。
Yathābhinīhāramato yathāruci,
如同愉悦欣赏的宝饰、喜爱合意之物，
Pavattavācātanucittabhāvato;
以及言辞运用的善巧和随顺之性，
Yathāvidhā yena purā mahesino,
正如从前大王凭借相应的德行，
Tathāvidho tena jino tathāgato’’ti. (itivu. aṭṭha. 38);
如来亦以同样的方式成为胜利者、如来。」（出自《布施经·八》三十八偈）
Saṅgahagāthā mukhamattameva. Kasmā? Appamādapadaṃ viya sakaladhammapaṭipattiyā sabbabuddhaguṇānaṃ saṅgāhakattā. Tenevāha ‘‘sabbākārenā’’tiādi.
『集结语』仅作为开端。何以故？因如同警觉之基，涵盖一切法的实践所具备的所有佛陀品德而集结为一体。正因如此，于此有言『以诸种种』等。
‘‘Taṃkatamanti pucchatī’’ti etena ‘‘katamañca taṃ bhikkhave’’tiādivacanassa sāmaññato pucchābhāvo dassito avisesato hi tassa pucchāvisesabhāvañāpanatthaṃ mahāniddese āgatā sabbāva pucchā atthuddhāranayena dasseti ‘‘tattha pucchā nāmā’’tiādinā. Tattha tatthāti ‘‘taṃ katamanti pucchatī’’ti ettha yadetaṃ sāmaññato pucchāvacanaṃ, tasmiṃ.
所谓『其为何物而问？』者，乃是对『何者是』『比库！』等言词的一种通用疑问之缺失，特别为显明此疑问作为疑问之特殊性质而以大义来展示，显示诸种疑问皆属于以明确意义解释疑问之范畴，故云『其中所谓疑问名称』。其中『其中』即为『其为何物而问』所示，其中指此通用疑问之语句。
Lakkhaṇanti ñātuṃ icchito yo koci sabhāvo. ‘‘Aññāta’’nti yena kenaci ñāṇena aññātabhāvamāha, ‘‘adiṭṭha’’nti dassanabhūtena ñāṇena paccakkhaṃ viya adiṭṭhataṃ. ‘‘Atulita’’nti ‘‘ettakameta’’nti tulanabhūtena atūlitataṃ, ‘‘atīrita’’nti tīraṇabhūtena akatañāṇakiriyāsamāpanataṃ, ‘‘avibhūta’’nti ñāṇassa apākaṭabhāvaṃ, ‘‘avibhāvita’’nti ñāṇena apākaṭīkatabhāvaṃ. Adiṭṭhaṃ jotīyati etāyāti adiṭṭhajotanā. Diṭṭhaṃ saṃsandīyati etāyāti diṭṭhasaṃsandanā, sākacchāvasena vinicchayakaraṇaṃ. Vimati chijjati etāyāti vimaticchedanā. Anumatiyā pucchā anumatipucchā. ‘‘Taṃ kiṃ maññatha bhikkhave’’tiādi pucchāya hi ‘‘kā tumhākaṃ anumatī’’ti anumati pucchitā hoti. Kathetukamyatāti kathetukamyatāya.
所谓『特征』者，谓众生体性之意。所谓『未知』者，谓以某种智慧所知的未知状态。所谓『所见』者，谓以观见成就的智慧而即时如实所见。所谓『不相称』及『如此如此』者，谓通过比较而相对不等之状态。所谓『跨越』者，谓渡过而断绝无明烦恼之行为完成。所谓『未显』者，谓智慧未彰显之状态。所谓『未显示』者，谓智慧未显明、未被觉知之状态。所见即如光照之意，此谓所见光照。所见谓周知或清晰交流分析之意。迷惑即为断迷惑之意。许可疑问谓许可询问。『你为何以为彼如此，诸比库！』等疑问虽为疑问，实则含有许可主张问之允诺。所谓『意欲说明』即谓意欲说明之性质。
§8
8. Saraseneva patanasabhāvassa antarā eva atīva pātanaṃ atipāto, saṇikaṃ patituṃ adatvā sīghaṃ pātananti attho. Atikkamma vā satthādīhi abhibhavitvā pātanaṃ atipāto. Sattoti khandhasantāno. Tattha hi sattapaññatti. Jīvitindriyanti rūpārūpajīvitindriyaṃ. Rūpajīvitindriye hi vikopite itarampi taṃsambandhatāya vinassati. Kasmā panettha ‘‘pāṇassa atipāto, pāṇoti cettha vohārato satto’’ti ca ekavacananiddeso kato, nanu niravasesānaṃ pāṇānaṃ atipātato virati idha adhippetā. Tathā hi vakkhati ‘‘sabbapāṇabhūtahitānukampīti sabbe pāṇabhūte’’tiādinā (dī. ni. aṭṭha. 1.cūḷasīlavaṇṇanā) bahuvacananiddesanti? Saccametaṃ, pāṇabhāvasāmaññavasena panettha ekavacananiddeso kato, sabbasaddasannidhānena tattha puthuttaṃ viññāyamānamevāti sāmaññaniddesaṃ akatvā bhedavacanicchāvasena bahuvacananiddeso katoti . Kiñca bhiyyosāmaññato saṃvarasamādānaṃ, tabbisesato saṃvarabhedoti imassa visesassa ñāpanatthaṃ ayaṃ vacanabhedo katoti veditabbo. Yāya cetanāya vattamānassa jīvitindriyassa nissayabhūtesu mahābhūtesu upakkamakaraṇahetu taṃ mahābhūtappaccayā uppajjanakamahābhūtā nuppajjissanti, sā tādisappayogasamuṭṭhāpikā cetanā pāṇātipāto. Laddhupakkamāni hi bhūtāni itarabhūtāni viya na visadānīti samānajātiyānaṃ kāraṇaṃ na hontīti. ‘‘Kāyavacīdvārāna’’nti etena manodvāre pavattāya vadhakacetanāya pāṇātipātabhāvaṃ paṭikkhipati.
正如刹那间的滑落状态那样，间隔中极为迅速的滑动即为极速下坠，未能停住而快速下坠即谓滑落。或谓穿越而由师及诸法而被征服即谓下坠。所谓『和合体』者，谓蕴之集合体。此中数目为七，即七蕴。所谓『生命根』者，谓形色二者之生命根。形生命根遭毁坏时，其余诸法也因缘关系而随之灭亡。何以故，此处谓『命根之超越』『命根者则谓是此处所言之生命体』。世间虽普遍断除所有生命体之杀害，但此处特指非比除破坏诸命根之行为。正如经典所说『慈悲所有有命之生命』等，故以复数指代。此是真实，但因对命体之普遍意义，此处以单数指代。依语境规范并非普通指示，而是以复数指称。进一步而言，为通用守护而习得各异之守护分类，则因特异性含义而有所区别，此差别应被理解。生命包含众多大元素乃依从此生命根之基础而成，若因大元素之因缘而致损伤，则此因缘依存之大元素便不会生成，此故称此因缘即为生起大元素之因缘，即相应关系实现即是此生命体杀害。所谓『身语之门』者，谓因心门开导而发起杀害他命之意念而覆盖杀害状态。
Payogavatthumahantatādīhi mahāsāvajjatā tehi paccayehi uppajjamānāya cetanāya balavabhāvato veditabbā. Yathādhippetassa hi payogassa sahasā nipphādanavasena kiccasādhikāya bahukkhattuṃ pavattajavanehi laddhāsevanāya ca sanniṭṭhāpakacetanāya vasena payogassa mahantabhāvo. Satipi kadāci khuddake ceva mahante ca pāṇe payogassa samabhāve mahantaṃ hanantassa cetanā tibbatarā uppajjatīti vatthussa mahantabhāvo. Iti ubhayaṃ petaṃ cetanāya balavabhāveneva hoti. Tathā hi hantabbassa mahāguṇabhāvena tattha pavattaupakāracetanā viya khettavisesanibbattiyā apakāracetanāpi balavatī, tibbatarā ca uppajjatīti tassā mahāsāvajjatā daṭṭhabbā. Tasmā payogavatthuādipaccayānaṃ amahattepi mahāguṇatādipaccayehi cetanāya balavabhāvādivaseneva mahāsāvajjabhāvo veditabbo.
依据行为对象的重大及其他缘故，应以此强大念力觉知因缘起的杀害行为。正如所说，行为之效能迅速产生，使能完成任务且适度感应，因此大量聚集于执行而产生强烈行为念力。甚至于某些时候，即使行为对象微小或巨大时，行为念力都有相应之成长，造成致命杀害之意念尤为强烈。由此两种念力皆为强大念力。况且被杀者因其宏大性质，致使此行为同时存在助益念力及害意念力，如特殊田地特性所生，虽有害意念力，但也有极强助念力，其强度尤为显著，由此应视为强大起杀念力。是故，行为对象等诸缘之中，至于行为念力强盛等各因应皆能表现为强大起杀念力。
Sambharīyanti etehīti sambhārā, aṅgāni. Tesu pāṇasaññitāvadhakacittāni pubbabhāgiyānipi honti. Upakkamo vadhakacetanāsamuṭṭhāpito. Pañcasambhāravatī pāṇātipātacetanāti sā pañcasambhāravinimuttā daṭṭhabbā. Vijjāmayo mantaparijappanapayogo āthabbaṇikādīnaṃ viya. Iddhimayo kammavipākajiddhimayo dāṭhākoṭakādīnaṃ viya. Ativiya papañcoti atimahāvitthāro.
所谓『集聚者』即为聚合体、构成之肢体。于此中，意念中对生命的感知阻断部分亦存在于前段。所谓退失，即为由杀害意念所生起。具五种聚合体即为具此五种聚合状态之杀害意念，观之为已解脱于五种聚合之杀害意念。智慧性、禅念及专注修习等，与诡谲语等法相符。神通和业报能力类似威猛棘刺等能力。过度扩散即为极大广阔。
Etthāha – khaṇe khaṇe nirujjhanasabhāvesu saṅkhāresu ko hanti, ko vā haññati, yadi cittacetasikasantāno, so arūpatāya na chedanabhedanādivasena vikopanasamattho, nāpi vikopanīyo, atha rūpasantāno, so acetanatāya kaṭṭhakaliṅgarūpamoti na tattha chedanādinā pāṇātipāto labbhati yathā matasarīre, payogopi pāṇātipātassa paharaṇappakārādi atītesu vā saṅkhāresu bhaveyya anāgatesu vā paccuppannesu vā, tattha na tāva atītānāgatesu sambhavati tesaṃ abhāvato, paccuppannesu ca saṅkhārānaṃ khaṇikattā saraseneva nirujjhanasabhāvatāya vināsābhimukhesu nippayojano payogo siyā, vināsassa ca kāraṇarahitattā na paharaṇappakārādipayogahetukaṃ maraṇaṃ, nirīhakatāya ca saṅkhārānaṃ kassa so payogo, khaṇikattā vadhādhippāyasamakālabhijjanakassa kiriyāpariyosānakālānavaṭṭhānato kassa vā pāṇātipātakammabaddhoti.
此处说——在刹那刹那停止存在之造作中，何者伤害？何者被伤害？若是心识心所过程者，由于无形无相，没有切断分裂等形态而起的激动，亦不被激动；若是形色过程者，由于无意识性且具截断侵害之状，不会有因切断等行为而产生杀生，正如于有生命的身体中。如若于诸往昔造作、现造未来造作中，或应现起之造作中产生打击等行为，则因这些造作尚未发生，不曾有过去与未来造作；现在生起的造作，刹那之间除灭之性，宛如流水中涟漪消散，虽有消灭，却无因打击等行为而生的死亡，亦无杀戮行为；以无助无害故，这样的造作何需激起？况且以刹那灭除性、杀害目的同时得现之无始无终的行动完成时间序列相续，怎么会约束杀生之业？
Vuccate – yathāvuttavadhakacetanāsahito saṅkhārānaṃ puñjo sattasaṅkhāto hantā, tena pavattitavadhakapayoganimittaṃ apagatusmāviññāṇajīvitindriyo matavohārappavattinibandho yathāvuttavadhappayogākaraṇe uppajjanāraho rūpārūpadhammasamūho haññati, kevalo vā cittacetasikasantāno. Vadhappayogāvisayabhāvepi tassa pañcavokārabhave rūpasantānādhīnavuttitāya rūpasantāne parena payojitajīvitindriyupacchedakapayogavasena tannibbattivibandhakavisadisarūpuppattiyā vihate vicchedo hotīti na pāṇātipātassa asambhavo, nāpi ahetuko pāṇātipāto, na ca payogo nippayojano paccuppannesu saṅkhāresu katapayogavasena tadanantaraṃ uppajjanārahassa saṅkhārakalāpassa tathā anuppattito, khaṇikānaṃ saṅkhārānaṃ khaṇikamaraṇassa idha maraṇabhāvena anadhippetattā, santatimaraṇassa ca yathāvuttanayena sahetukabhāvato na ahetukaṃ maraṇaṃ, na ca katturahito pāṇātipātappayogo nirīhakesupi saṅkhāresu sannihitatāmattena upakārakesu attano anurūpaphaluppādananiyatesu kāraṇesu kattuvohārasiddhito yathā ‘‘padīpo pakāseti nisākaro candimā’’ti ca, na ca kevalassa vadhādhippāyasahabhuno cittacetasikakalāpassa pāṇātipāto icchito santānavasena avaṭṭhitasseva paṭijānanato, santānavasena pavattamānānañca padīpādīnaṃ atthakiriyāsiddhi dissatīti attheva pāṇātipātena kammabaddho. Ayañca vicāro adinnādānādīsupi yathāsambhavaṃ vibhāvetabbo.
此言——正如前述无杀意的造作集群，其所杀者是有情。由此故杀害行为缘起之后，知觉生命根流续止，则形与非形法相系产生灭除；被杀的乃单纯心识心所过程。尽管涉及杀害程序，因五大运动有情依附形色法现行，故形色有情通过阻断生死根续的形式杀害行为而发生分离灭绝，故杀生非不可能，且非无因杀生，亦不因杀生行为而缘生；杀生行为本身不约束现造中的因缘造作；因如刹那间造作刹那间灭尽，死亡因缘无指定，故死亡亦非无因生起。杀害行为非无所为，亦非无杀生缘故。无自害的无意识造作聚集而现身，能促成与自身适应之业报果实发生，是行为发生的证据，犹如“灯照明而无暗月”喻。杀害行为绝非仅以刹那杀意及心识心所之刹那集暂存认定，是由持续性法身表现及当前相续动态关联导致。此义基于盗窃等业也应同样分析。
‘‘Pahīnakālatopaṭṭhāya viratovā’’ti etena pahānahetukā idhādhippetā samucchedaviratīti dasseti. Kammakkhayañāṇena hi pāṇātipātadussīlyassa pahīnattā bhagavā accantameva tato paṭiviratoti vuccati samucchedavasena pahānaviratīnaṃ adhippetattā. Kiñcāpi pahānaviramaṇānaṃ purimapacchimakālatā natthi, maggadhammānaṃ pana sammādiṭṭhiādīnaṃ sammāvācādīnañca paccayapaccayuppannabhāve apekkhite sahajātānampi paccayapaccayuppannabhāvena gahaṇaṃ purimapacchimabhāveneva hotīti gahaṇappavattiākāravasena paccayabhūtesu sammādiṭṭhiādīsu pahāyakadhammesu pahānakiriyāya purimakālavohāro, paccayuppannāsu ca viratīsu viramaṇakiriyāya aparakālavohāro ca hotīti evamettha attho daṭṭhabbo. Pahānaṃ vā samucchedavasena, virati paṭippassaddhivasena yojetabbā. Atha vā pāṇo atipātīyati etenāti pāṇātipāto, pāṇaghātahetubhūto dhammasamūho. Ko paneso? Ahirikānottappadosamohavihiṃsādayo kilesā. Te hi bhagavā ariyamaggena pahāya samugghāṭetvā pāṇātipātadussīlyato accantameva paṭiviratoti vuccati kilesesu pahīnesu kilesanimittassa kammassa anuppajjanato. ‘‘Adinnādānaṃ pahāyā’’tiādīsupi eseva nayo. Viratovāti avadhāraṇena tassā viratiyā kālādivasena apariyantataṃ dasseti. Yathā hi aññe samādinnaviratikāpi anavaṭṭhitacittatāya lābhajīvitādihetu samādānaṃ bhindanti, na evaṃ bhagavā. Bhagavā pana sabbaso pahīnapāṇātipātattā accantavirato evāti. Vītikkamissāmīti anavajjadhammehi vokiṇṇā antarantarā uppajjanakā dubbalākusalā. Yasmā pana kāyavacīpayogaṃ upalabhitvā ‘‘imassa kilesā uppannā’’ti viññunā sakkā ñātuṃ, tasmā te iminā pariyāyena ‘‘cakkhusotaviññeyyā’’ti vuttāti daṭṭhabbā. Kāyikāti pāṇātipātādinipphādake balavākusale sandhāyāha.
“若断除时间且离欲断者”，此因断除故称为此处所说的断除止息。以尽灭杀生恶业为知见之觉悟，世尊极其断除不良行为，故称为断除止息。且断除与止息之时间无前后差别。缘起法中诸道正见、正语等为因，连带诸根所生如顷刻即起相续现象，断除与止息行为并行且无先后次序，此处显其义。断除包括彻断，止息则以心境安稳结合。所谓杀生，实为以杀生缘起的法蕴众多恶习染著。何者为此？愧耻、恐怖、恶行、无明、嗔恨等烦恼。世尊以圣道断除恶意，彻显恶业因缘不生，故断除极尽止息行为。是故“舍盗亦断”，断止之意含时限等诸法。诸多盗贼离断不止，因连带妄想，导致事业不能成就。唯世尊断灭杀业，极端止息无遗，故称断除止息。有病之恶道者多生妄想不能克己，因觉知身语业行为断其生起，故以“眼耳识能知”为喻。此处“身”指杀生等恶业之集因，以正念持守。
Gottavasena laddhavohāroti sambandho. Dīpetuṃ vaṭṭati brahmadattena bhāsitavaṇṇassa anusandhidassanavasena imissā desanāya āraddhattā. Tatthāyaṃ dīpanā – ‘‘pāṇātipātaṃ pahāya pāṇātipātā paṭivirato samaṇassa gotamassa sāvakasaṅgho nihitadaṇḍo nihitasattho’’ti vitthāretabbaṃ. Nanu ca dhammassāpi vaṇṇo brahmadattena bhāsito? Saccaṃ bhāsito, so pana sammāsambuddhapabhavattā, ariyasaṅghādhārattā ca dhammassa dhammānubhāvasiddhattā ca tesaṃ tadubhayadīpaneneva dīpito hotīti visuṃ na uddhaṭo. Saddhammānubhāveneva hi bhagavā bhikkhusaṅgho ca pāṇātipātādippahānasamattho ahosi, desanā pana ādito paṭṭhāya evaṃ āgatāti.
此处如灯明亮，显现依缘。此灯明喻由梵达多言之文显现，为此世尊教法所发起之正法灯明。灯明即“舍弃杀生恶业，断杀生恶行，僧侣弟子团体立严正戒律束缚及纪律严明的菩萨众”。此需详述。梵达多言虽正确，然因其为非正觉者，其言也依止于佛之正法及圣僧所护持的教义经验中得证实，故其言光明而无虚妄。恭敬正法及圣僧均能断灭杀生恶业。讲说过程虽由他人发起而后辅成，乃现法所应之义。
Etthāyaṃ adhippāyo – ‘‘atthi bhikkhave aññe ca dhammā’’tiādinā anaññasādhāraṇe buddhaguṇe ārabbha upari desanaṃ vaḍḍhetukāmo bhagavā ādito paṭṭhāya ‘‘tathāgatassa vaṇṇaṃ vadamāno vadeyyā’’tiādinā buddhaguṇavaseneva desanaṃ ārabhi, na bhikkhusaṅghavasenāti. Esā hi bhagavato desanāya pakati, yaṃ ekaraseneva desanaṃ dassetuṃ labbhamānassāpi kassaci aggahaṇaṃ. Tathā hi rūpakaṇḍe dukādīsu tanniddesesu ca hadayavatthu na gahitaṃ. Itaravatthūhi asamānagatikattā desanābhedo hotīti. Yathā hi cakkhuviññāṇādīni ekantato cakkhādinissayāni, na evaṃ manoviññāṇaṃ ekantena hadayavatthunissayaṃ, nissitavasena ca vatthudukādidesanā pavattā ‘‘atthi rūpaṃ cakkhuviññāṇassa vatthu, atthi rūpaṃ na cakkhuviññāṇassa vatthū’’tiādinā. Yampi ekantato hadayavatthunissayaṃ, tassa vasena ‘‘atthi rūpaṃ manoviññāṇassa vatthū’’tiādinā dukādīsu vuccamānesupi na tadanurūpā ārammaṇadukādayo sambhavanti. Na hi ‘‘atthi rūpaṃ manoviññāṇassa ārammaṇaṃ, atthi rūpaṃ na manoviññāṇassa ārammaṇa’’nti sakkā vattunti vatthārammaṇadukā bhinnagatikā siyunti na ekarasā desanā bhaveyyāti. Tathā nikkhepakaṇḍe cittuppādavibhāgena avuccamānattā avitakkaavicārapadavissajjane ‘‘vicāro cā’’ti vattuṃ na sakkāti avitakkavicāramattapadavissajjane labbhamānopi vitakko na uddhaṭo, aññathā ‘‘vitakko cā’’ti vattabbaṃ siyā.
此处旨意——世尊于多种佛行无同非法类中，起首陈述“诸比库诸善法依凡夫法较生而有差别”，以弘扬佛之德行，而非针对僧团诸法。此说解难处于因果法义与不相同之处，诸比库法相异而教义不同。譬如眼识等虽各专依眼根等，但意识非单依心所（即有相异依赖）。于心所意识亦非单依他根，故心识意有不同依缘。此理适用于诸意识及根根法中，故说不同教法在佛教教义中皆依其所缘发挥各自差异。故别论对若干念头评价：“念头无”，实因无妄念，非无思虑；反之有思量亦不同论断。
Daṇḍanasaṅkhātassa daṇḍassa paraviheṭhanassa vivajjitabhāvadīpanatthaṃ daṇḍasatthānaṃ nikkhepavacananti āha ‘‘parūpaghātatthāyā’’tiādi. Viheṭhanabhāvatoti vihiṃsanabhāvato. ‘‘Bhikkhusaṅghavasenāpi dīpetuṃ vaṭṭatī’’ti vuttattā tampi ekadesena dīpento ‘‘yaṃ pana bhikkhū’’tiādimāha.
所谓刑罚定名为刑具之驱除分离性，指断恶行恶果。佛在正法中已指出“为他害导之厌弃”等义，表明刑具驱逐为他害之害及毒害。僧团对灯明喻亦应如此解，佛曾言“我以一支灯火诸比库中引灯”表示其意。
Lajjīti ettha vuttalajjāya ottappampi vuttamevāti daṭṭhabbaṃ. Na hi pāpajigucchanaṃ pāputtāsanarahitaṃ, pāpabhayaṃ vā alajjanaṃ atthīti. Dhammagarutāya vā buddhānaṃ, dhammassa ca attādhīnattā attādhipatibhūtā lajjāva vuttā, na pana lokādhipati ottappaṃ. ‘‘Dayaṃ mettacittataṃ āpanno’’ti kasmā vuttaṃ, nanu dayā-saddo ‘‘dayāpanno’’tiādīsu karuṇāya pavattatīti? Saccametaṃ , ayaṃ pana dayā-saddo anurakkhaṇamatthaṃ antonītaṃ katvā pavattamāno mettāya karuṇāya ca pavattatīti idha mettāya pavattamāno vutto. Midati siniyhatīti mettā, mettā etassa atthīti mettaṃ, mettaṃ cittaṃ etassāti mettacitto, tassa bhāvo mettacittatā, mettā icceva attho. ‘‘Sabbapāṇabhūtahitānukampī’’ti etena tassā viratiyā sattavasena apariyantataṃ dasseti. Pāṇabhūteti pāṇajāte. Anukampakoti karuṇāyanako. Yasmā pana mettā karuṇāya visesapaccayo hoti, tasmā vuttaṃ ‘‘tāya eva dayāpannatāyā’’ti. Evaṃ yehi dhammehi pāṇātipātā virati sampajjati, tehi lajjāmettākaruṇāhi samaṅgībhāvo dassito. Viharatīti evaṃbhūto hutvā ekasmiṃ iriyāpathe uppannaṃ dukkhaṃ aññena iriyāpathena vicchinditvā harati pavatteti, attabhāvaṃ vā yāpetīti attho. Tenevāha ‘‘iriyati yapeti yāpeti pāletī’’ti.
此处所说的羞耻心，应观其含义即为羞耻及惧怕二心。不可仅将其视作世俗中对罪恶之厌恶、恐怖与羞辱，或异类之惧怕。因应佛陀教法之重，世尊自身具足以法为依止、以自我为主宰的羞耻心，而非世间君王之惧怖。所谓“生起慈心者”，为何说？岂不因“慈起”等诸相而归属于慈悲？此语诚实不虚，所谓“慈”之音声，是为保护之意，故此中谓以慈心维系保全，因而与慈悲产生。所谓慈者，意为喜悦，慈心即是愉快之心，因此所谓“慈心”，其心之状态为慈心，而慈心即心之意向。佛陀以“普为一切众生利益而生大悲”为离欲之表现，表其慈心无量无边。所谓众生，谓一切有情。所谓悲者，乃悲悯之本。由此慈悲为本，其相互依存故称曰“因慈悲生”。由是，依诸缘故断杀害生者，乃能生起怯耻慈悲三者同一之心。所谓住持，则指如是而化现，亲身体验因行一途而生之苦，复以他路断除之，即摄持与自护之意。故曰“起、护、养”。
Ācārasīlamattakanti sādhujanācārasīlamattakaṃ, tena indriyasaṃvarādiguṇehipi lokiyaputhujjano tathāgatassa vaṇṇaṃ vattuṃ na sakkotīti dasseti. Tathā hi indriyasaṃvarapaccayaparibhogasīlāni idha sīlakathāyaṃ na vibhattāni.
所谓行为品德者，乃善人行为品德之所成，这样以诸根制御等德行，世间凡夫亦不能污辱如来之品行。其义示现：在此说戒律中，因诸根摄制而起之品德德行，未分别于戒律论中。
Parasaṃharaṇanti parassa santakaharaṇaṃ. Theno vuccati coro, tassa bhāvo theyyaṃ. Idhāpi khuddake parasantake appasāvajjaṃ, mahante mahāsāvajjaṃ. Kasmā? Payogamahantatāya, vatthuguṇānaṃ pana samabhāve sati kilesānaṃ upakkamānañca mudutāya appasāvajjaṃ, tibbatāya mahāsāvajjanti ayampi nayo yojetabbo.
所谓“盗贼”，即他人所有之物偷盗者，其心态属应受非难之恶。于此轻小盗窃为轻罪，重大盗窃为重罪。何以故？因轻重罪之分别，缘于物品性质差异及内心妄染轻重程度，而导致罪恶轻重之差别，应以此为法则引导。
Sāhatthikādayoti ettha mantaparijappanena parasantakaharaṇaṃ vijjāmayo, vinā mantena kāyavacīpayogena parasantakassa ākaḍḍhanaṃ tādisaiddhānubhāvena iddhimayo payogo.
所谓“达魔缘者”，指由法门及其神通功用而精进，非凭言辞劝诫，而以身语意身心三业之修持，促成超凡力量之实践。
Sesanti ‘‘pahāya paṭivirato’’ti evamādikaṃ. Tañhi pubbe vuttanayaṃ. Kiñcāpi nayidha sikkhāpadavohārena virati vuttā, ito aññesu pana suttapadesesu vinayābhidhammesu ca pavattavohārena viratiyo cetanā ca adhisīlasikkhādīnaṃ adhiṭṭhānabhāvato, tesu aññatarakoṭṭhāsabhāvato ca sikkhāpadanti āha ‘‘paṭhamasikkhāpade’’ti. Kāmañcettha ‘‘lajjī dayāpanno’’ti na vuttaṃ, adhikāravasena pana atthato vā vuttamevāti veditabbaṃ. Yathā hi lajjādayo pāṇātipātappahānassa visesappaccayo, evaṃ adinnādānappahānassāpīti, tasmā sāpi pāḷi ānetvā vattabbā. Eseva nayo ito paresupi. Atha vā ‘‘sucibhūtenā’’ti etena hirottappādīhi samannāgamo, ahirikādīnañca pahānaṃ vuttamevāti ‘‘lajjī’’tiādi na vuttanti daṭṭhabbaṃ.
“舍弃于有束缚处者”，此为法门所宣导之前行。过去亦曾如是说：“或由戒律宣说与展开，或由其它经文、律藏及修持说明等推动，意志坚决之戒律修习者，有多个层次，称为‘初学戒律’。有些戒律意涵中未言‘羞耻与慈悲生起’，然理义上须知其确有。比如，羞耻慈悲为断除杀生特定因缘，亦为断除盗贼之因缘，故应引入此理。此亦应照此理于他处贯彻。还有所谓‘善净者’，因具贪瞋痴生心之离染，故戒戒无羞耻等之说，应注意此点。
Aseṭṭhacariyanti aseṭṭhānaṃ hīnānaṃ, aseṭṭhaṃ vā lāmakaṃ nihīnaṃ vuttiṃ, methunanti attho. ‘‘Brahmaṃ seṭṭhaṃ ācāra’’nti methunaviratimāha. ‘‘Ārācārī methunā’’ti etena ‘‘idha brāhmaṇa ekacco…pe… na heva kho mātugāmena saddhiṃ dvayaṃdvayasamāpattiṃ samāpajjati, apica kho mātugāmassa ucchādanaparimaddananhāpanasambāhanaṃ sādiyati, so taṃ assādeti, taṃ nikāmeti, tena ca vittiṃ āpajjatī’’tiādinā (a. ni. 7.50) vuttā sattavidhamethunasaṃyogāpi paṭivirati dassitāti daṭṭhabbā. Idhāpi asaddhammasevanādhippāyena kāyadvārappavattā maggenamaggapaṭipattisamuṭṭhāpikā cetanā abrahmacariyaṃ, micchācāre pana agamanīyaṭṭhānavītikkamacetanāti yojetabbaṃ. Tattha agamanīyaṭṭhānaṃ nāma purisānaṃ māturakkhitādayo dasa, dhanakkītādayo dasāti vīsati itthiyo. Itthīsu pana dasannaṃ dhanakkitādīnaṃ sārakkhasaparidaṇḍānañca vasena dvādasannaṃ aññe purisā. Guṇavirahite vippaṭipatti appasāvajjā, mahāguṇe mahāsāvajjā. Guṇarahitepi ca abhibhavitvā pavatti mahāsāvajjā, ubhinnaṃ samānacchandabhāvepi kilesānaṃ upakkamānañca mudutāya appasāvajjā, tibbatāya mahāsāvajjāti veditabbā. Tassa dve sambhārā sevetukāmatācittaṃ, maggenamaggapaṭipattīti. Micchācāre pana agamanīyaṭṭhānatā, sevanācittaṃ maggenamaggapaṭipatti, sādiyanañcāti cattāro. ‘‘Abhibhavitvā vītikkamane maggenamaggapaṭipattiadhivāsane satipi purimuppannasevanābhisandhipayogābhāvato abhibhuyyamānassa micchācāro na hotī’’ti vadanti. Sevanācitte sati payogābhāvo na pamāṇaṃ itthiyā sevanāpayogassa yebhuyyena abhāvato, itthiyā puretaraṃ upaṭṭhāpitasevanācittāyapi micchācāro na siyāti āpajjati payogābhāvato. Tasmā purisassa vasena ukkaṃsato cattāro vuttāti daṭṭhabbaṃ, aññathā itthiyā purisakiccakaraṇakāle purisassapi sevanāpayogābhāvato micchācāro na siyāti eke. Idaṃ panettha sanniṭṭhānaṃ – attano ruciyā pavattitassa tayo, balakkārena pavattitassa tayo, anavasesaggahaṇena pana cattāroti. Eko payogo sāhatthikova.
所谓“不善之行”，意指地位低下、恶劣之行为，或低劣粗鄙之称呼。所谓配偶二者禁欲者，是指有布施行为，即“婆罗门尊贵行”，以此断绝淫欲。经中谓：“此中婆罗门有者，不能同配偶发生二种二者交合；且虽对配偶作出抽离、驱逐与防止亲近的行为”，说示七种不同配偶关系中逐一断绝。此亦说明不合道德之行为，是身业之开启，走向非法之道。非法之行集中于身业，道路之误。此处以天女之母亲等共二十妇女为例，而其中十二妇女持贪欲贪食执著者，亦不善业为恶劣之表现。善德缺失而生恶行，即为轻罪；而善德丰盛却染执、行为反常，则为重罪。依此建立二种心态：修行与误行。误行之非法性质应相应认知。谓“非法身业者，不应能为道路行持之基；无此基础而能遂道者，不为非法行。”若无误行，亦应无误业，彼方原先已弃错误心态者亦无误行。故为人亦当观察此四条戒则。否则男女行持不正，亦是非法。此为事理现前，即自身喜好所发动，实力促进，及无所遗忘之四法。若实也，称为正确起步。
§9
9. Kammapathappattaṃ dassetuṃ ‘‘atthabhañjanako’’ti vuttaṃ. Vacīpayogo kāyapayogo vāti musā-saddassa kiriyāpadhānataṃ dasseti. Visaṃvādanādhippāyo pubbabhāgakkhaṇe taṅkhaṇe ca. Vuttañhi ‘‘pubbevassa hoti ‘musā bhaṇissa’nti, bhaṇantassa hoti ‘musā bhaṇāmī’ti’’ (pārā. 205). Etañhi dvayaṃ aṅgabhūtaṃ, itaraṃ pana hotu vā mā vā, akāraṇametaṃ. Assāti visaṃvādakassa . Yathāvuttaṃ payogabhūtaṃ musā vadati viññāpeti, samuṭṭhāpeti vā etāyāti cetanā musāvādo.
因果路径显现，显示为“破坏义理者”的说法。言语之合与身体之合，说明虚伪言辞作为行为的基础。违背真理的主因在于前部瞬息时刻的操纵。经文中说：“他先前曾说‘说谎’，说者便是‘说谎者’。”此中二者，一为肢体构成，另一则可能有或无，且无因缘而生。‘阿萨’表示造谣者。正如前述，具行为意义的言语若为谎言，则意图要么是明示，要么是激发这谎言的生起，此即所谓有意的造谣。
Purimanaye lakkhaṇassa abyāpitatāya, musā-saddassa ca visaṃvaditabbatthavācakattasambhavato paripuṇṇaṃ katvā musāvādalakkhaṇaṃ dassetuṃ ‘‘musāti abhūtaṃ atacchaṃ vatthū’’tiādinā dutiyanayo āraddho. Imasmiñca naye musā vadīyati vuccati etāyāti cetanā musāvādo. ‘‘Yamatthaṃ bhañjatī’’ti vatthuvasena musāvādassa appasāvajjamahāsāvajjatamāha. Yassa atthaṃ bhañjati, tassa appaguṇatāya appasāvajjo, mahāguṇatāya mahāsāvajjoti adinnādāne viya guṇavasenāpi yojetabbaṃ. Kilesānaṃ mudutibbatāvasenāpi appasāvajjamahāsāvajjatā labbhatiyeva.
由最初意义标志的无过失状态，以及虚伪言语因必须有谬误对话属性之完整性，第二说法开端，即为展示“谎言是不真实且不合适物”的谎言特征。在此义理中，谎言是说谎的意图。以“破坏真实”之义，谎言即为不正当，分为轻罪与重罪。对破坏真实者而言，轻罪者是不良品性，重罪者是大恶事；其恶业性质如同偷盗，故需以品性判别对待。由于烦恼之轻重差异，亦得轻恶重恶之分。
Attano santakaṃ adātukāmatāya, pūraṇakathānayena ca visaṃvādanapurekkhārasseva musāvādo. Tattha pana cetanā balavatī na hotīti appasāvajjatā vuttā. Appatāya ūnassa atthassa pūraṇavasena pavattā kathā pūraṇakathā.
为了自身避免带来害处，及充满谎词时的操纵耐心，谎言如同覆盖污泥者。然而因其意志力不强，故视为轻恶。轻微不足者以填补缺漏完成的说法即为充足的填补言语。
Tajjoti tassāruppo, visaṃvādanānurūpoti attho. ‘‘Vāyāmo’’ti vāyāmasīsena payogamāha. Visaṃvādanādhippāyena payoge katepi parena tasmiṃ atthe aviññāte visaṃvādanassa asijjhanato parassa tadatthavijānanaṃ eko sambhāro vutto. Keci pana ‘‘abhūtavacanaṃ visaṃvādanacittaṃ parassa tadatthavijānananti tayo sambhārā’’ti vadanti. Kiriyāsamuṭṭhāpakacetanākkhaṇeyeva musāvādakakammunā bajjhati sanniṭṭhāpakacetanāya nibbattattā, sacepi dandhatāya vicāretvā paro tamatthaṃ jānātīti adhippāyo.
“彼之”“等同”指其形式、违背真理情形。以“努力”为手段，谓借助努力之语句而行。由违背真理而形成的说法，即使在经历他者时，因对方的无知，基于对彼方理义不识而起一重执着，是一类意向性积累。有人亦说“不真实之言语即违背真理之心及对他方理义不识者，此为三重积累”。发行为的意图瞬间，即由造谣行为产生，且由意向建立；若反思追究事实上对他者理义心知而行，则称为主因。
‘‘Saccato thetato’’tiādīsu (ma. ni. 1.19) viya theta-saddo thirapariyāyo, thirabhāvo ca saccavāditāya adhikatattā kathāvasena veditabboti āha ‘‘thirakathoti attho’’ti. Nathirakathoti yathā haliddirāgādayo anavaṭṭhitasabhāvatāya na thirā, evaṃ na thirā kathā yassa so na thirakathoti haliddirāgādayo yathā kathāya upamā honti, evaṃ yojetabbaṃ. Esa nayo ‘‘pāsāṇalekhā viyā’’tiādīsupi.
如“真实的”“正确的”等表达（见《中部尼》1.19），真实语是确定意义之表达，真实性是说真实话的更高级别，应从言说角度理解，谓之“确实之说”。非确实之说，譬如黄连等因其不稳定本质不是确实之语，如是非确实之言亦不可取，如黄连等为比喻，应用如是对应。此说法如“岩石刻痕”等比喻亦是此理。
Saddhā ayati pavattati etthāti saddhāyo, saddhāyo eva saddhāyiko yathā ‘‘venayiko’’ti (a. ni. 8.11; pārā. 8). Saddhāya vā ayitabbo saddhāyiko, saddheyyoti attho. Vattabbataṃ āpajjati visaṃvādanatoti adhippāyo.
信心长期发展所谓此处，指信念；信心者为信仰者，如经文所称“易引信者”（《相应部尼》8.11及《巴利毗婆沙》8）。信则应得到信仰者，意即应受信奉之意。因缘得生便形成违背真理的行为，此乃主因。
Suññabhāvanti pītivirahitatāya rittataṃ. Sā pisuṇavācāti yāyaṃ yathāvuttā saddasabhāvā vācā, sā piyasuññakaraṇato pisuṇavācāti niruttinayena atthamāha. Pisatīti vā pisuṇā, samagge satte avayavabhūte vagge bhinne karotīti attho.
空洞无物是由于远离怨恨而成为空无实质者。此所谓恶口者，是指那些说话声音虽合乎规定，但言语中流露出恶毒之质者，此谓恶口，是从“制造恶梦者”之义来讲解。所谓恶者，是指在同类众生中分裂、分散、破坏团结者的义。
Pharusanti sinehābhāvena lūkhaṃ. Sayampi pharusāti domanassasamuṭṭhitattā sabhāvenapi kakkasā. Ettha ca pharusaṃ karotīti phalūpacārena, pharusayatīti vā vācāya pharusa-saddappavatti veditabbā. Sayampi pharusāti paresaṃ mammacchedavasena pavattiyā ekantaniṭṭhuratāya sabhāvena, kāraṇavohārena ca vācāya pharusa-saddappavatti daṭṭhabbā. Tatoyeva ca neva kaṇṇasukhā. Atthavipannatāya na hadayaṅgamā.
粗恶者，是由憎恨之心而显露猥秽之言。所谓“虽然”，是指因由怨恨生起之状态而显露，如同设宴时所发出粗野声音。这里说“作粗”，是指言语中有非法果报之相；“粗言”者，乃是言语中出现粗俗之音。所谓“虽然”，是指因他人割裂我群的行为而产生的极端残酷状态，同样可由因果理显明为粗恶之词语所显示。此二者既无悦耳之感，亦无意义上的愉悦或心灵之安乐。
Yena samphaṃ palapatīti yena palāpasaṅkhātena niratthakavacanena sukhaṃ hitañca phalati vidarati vināsetīti ‘‘sampha’’nti laddhanāmaṃ attano paresañca anupakārakaṃ yaṃ kiñci palapati.
“煽动纷争”，是指用无义无用之语，抱持争论，制造纷扰，破坏和乐，使他人与己俱受害之行为。此“煽动”是名词，其义是指自身和他人无益的争闹行为。
Saṃkiliṭṭhacittassāti lobhena dosena vā vibādhitacittassa, upatāpitacittassa vā, dūsitacittassāti attho. Cetanā pisuṇavācā pisuṇaṃ vadanti etāyāti. Yassa yato bhedaṃ karoti, tesu abhinnesu appasāvajjaṃ, bhinnesu mahāsāvajjaṃ, tathā kilesānaṃ mudutibbatāvisesesu.
“心意污秽者”，是指因贪欲、嗔恨等所扰乱烦恼之心，以致心态败坏、意志失正。谓意指恶口之言是由恶意者所说。所谓“其所破坏”，即指不破坏者少有谬误，破坏者则多放逸，本质亦由此烦恼之增强而更为恶化。
Yassa pesuññaṃ upasaṃharati, so bhijjatu vā mā vā, tassa atthassa viññāpanameva pamāṇanti āha ‘‘tadatthavijānana’’nti, kammapathappatti pana bhinne eva.
“灭除恶口”，无论是毁谤还是不毁谤，其意义皆以“不生恶意心”为基准，此知见之释即谓“断除其义”。业报之现行则另当别论。
Anuppadātāti anubalappadātā, anuvattanavasena vā padātā. Kassa pana anuvattanaṃ padānañca? ‘‘Sahitāna’’nti vuttattā ‘‘sandhānassā’’ti viññāyati. Tenevāha ‘‘sandhānānuppadātā’’ti. Yasmā pana anuvattanavasena sandhānassa padānaṃ ādhānaṃ, rakkhaṇaṃ vā daḷhīkaraṇaṃ hoti, tena vuttaṃ ‘‘daḷhīkammaṃ kattāti attho’’ti. Āramanti etthāti ārāmo, ramitabbaṭṭhānaṃ . Yasmā pana ākārena vināpi ayamevattho labbhati, tasmā vuttaṃ ‘‘samaggarāmotipi pāḷi, ayamevettha attho’’ti.
“不传受”，是指不被接受、不承认、拒绝回避，也可说为不随顺之行为。何者之不随顺与传受？以「相应者」为判定依据，即所谓“继受因缘”之义。此有言‘不传受因缘’。由于随顺因缘的连结保护而成为强固，故名曰“坚固之业”。“庵”在此为栖居之所意，意指喜乐安适之处。缘由即使没有外壳，此义亦可成立，因此经中说“即便无依一庵，亦可成立此义”。
Mammāni viya mammāni, yesu pharusavācāya chupitamattesu duṭṭhārūsu viya ghaṭṭitesu cittaṃ adhimattaṃ dukkhappattaṃ hoti. Kāni pana tāni? Jātiādīni akkosavatthūni. Tāni chijjanti, bhijjanti vā yena kāyavacīpayogena, so mammacchedako. Ekantena pharusacetanā pharusavācā pharusaṃ vadati etāyāti. Kathaṃ pana ekantapharusacetanā hoti? Duṭṭhacittatāya. Tassāti ekantapharusacetanāya eva pharusavācābhāvassa. Mammacchedako savanapharusatāyāti adhippāyo. Cittasaṇhatāya pharusavācā na hoti kammapatha’ppattattā, kammabhāvaṃ pana na sakkā vāretunti. Evaṃ anvayavasena cetanāpharusatāya pharusavācaṃ sādhetvā idāni tameva paṭipakkhanayena sādhetuṃ ‘‘vacanasaṇhatāyā’’tiādi vuttaṃ. Sā pharusavācā . Yanti yaṃ puggalaṃ. Etthāpi kammapathabhāvaṃ appattā appasāvajjā, itarā mahāsāvajjā, tathā kilesānaṃ mudutibbatābhāve. Keci pana ‘‘yaṃ uddissa pharusavācā payujjanti, tassa sammukhāva sīsaṃ etī’’ti, eke ‘‘parammukhāpi pharusavācā hotiyevā’’ti vadanti. Tatthāyamadhippāyo yutto siyā – sammukhā payoge agāravādīnaṃ balavabhāvato siyā cetanā balavatī, parassa ca tadatthajānanaṃ, na tathā asammukhāti. Yathā pana akkosite mate āḷahane katā khamanā upavādantarāyaṃ nivatteti, evaṃ ‘‘parammukhā payuttāpi pharusavācā hotiyevā’’ti sakkā viññātunti. Kupitacittanti akkosādhippāyeneva kupitacittaṃ, na maraṇādhippāyena. Maraṇādhippāyena hi cittakope sati byāpādoyeva hotīti. Etthāti –
譬如『我所有者即为我所有』，如同那些被粗恶言语所掩盖的恶劣之人，其心变得极为沉重，生起苦恼。何者是此？即是生死诸苦等的诸诸恶业之根源。此等因身口之过失而被除去、被破坏者，谓为断『我』者。所谓全然粗恶心意，乃发出粗恶言语者，是为此意。然何以能成全然粗恶心意？是由心的恶劣本性所致。以之故，唯有全然粗恶心意时，粗恶言语方能成立。断我者的意向即为所闻粗恶意的因缘。因心被约束者，粗恶言语不臻行善道路；然业报之因缘亦不可废止。依此理义，因有心意的粗恶，遂能成就粗恶言语；故今欲以反义修证，即谓『言语受约束』等是。此为粗恶言语之义，指向某人。虽无业果之因缘分相，业障轻微者自有别；他则重恶业。又有论者说：『向面前发恶语者，其头颅应断』；亦有人说：『面前之人即便他处亦是发恶言语者』。此论可与此因相应——面前发善言者，因粗鄙之人之威势其意志强盛；于他处则不然。譬如向愤怒时所斥责之人，其苦恼能复起烦乱之争，亦堪转回。故说『即便他处亦能发恶语』，此乃常可知也。所谓愤怒心是由愤怒意志之因缘而生，不是由死亡意愿因缘。因死亡意愿而生的心，若有意志则是嗔恨。至此为止。
‘‘Nelaṅgo setapacchādo, ekāro vattatī ratho;
『披着白布的衣袍，马车单行；』
Anīghaṃ passa āyantaṃ, chinnasotaṃ abandhana’’nti. (saṃ. ni. 4.347; udā. 65);
『看他正走过来，断流声响，紧绷绳索』等语。(释义见《增支部》4.347；《乌陀那经》65卷)
Imissā gāthāya. Sīlañhettha ‘‘nelaṅga’’nti vuttaṃ. Tenevāha citto gahapati ‘‘nelaṅganti kho bhante sīlānametaṃ adhivacana’’nti (saṃ. ni. 4.347). Sukumārāti apharusatāya mudukā. Purassāti ettha pura-saddo tannivāsīvācako daṭṭhabbo ‘‘gāmo āgato’’tiādīsu viya. Tenevāha ‘‘nagaravāsīna’’nti. Manaṃ appāyati vaḍḍhetīti manāpā. Tena vuttaṃ ‘‘cittavuḍḍhikarā’’ti. Āsevanaṃ bhāvanaṃ bahulīkaraṇaṃ. Yaṃ gāhayituṃ pavattito, tena aggahite appasāvajjo gahite mahāsāvajjoti, idhāpi kilesānaṃ mudutibbatāvasenāpi appasāvajjamahāsāvajjatā labbhatiyeva.
此偈言中，『披白布』意指戒律。由此有一心室主说：“披白布，即是声明持戒。”（如《增支部》4.347）“纯正”指心意的柔顺；“古楽”一词意味着‘先前之地’或示意过去时光，犹如『村落归来者』之类词语。于是人心不善增长便称为烦恼增长。因此说“心身的增长者”。此指多从同事、修习多及交往甚密中生起。以能歌为事者，以此引导则减少恶业，增长善业。由是可分别为轻恶业与重恶业。现有言者谓：“恶语恶口者，其头应断”，或说“即使对面之外亦是恶语者”，此均有所本。对面者指当面对之机缘，恶意意志强盛；对面之外则不一定。就如斥责愤怒之人时，怒气复生，故可转折。故言“即便对面外亦会恶语”是可知之理。愤怒心由愤怒意志生，非因死亡意志。死亡意志下心有则为嗔恨。此辩至此为止。
‘‘Kālavādī’’tiādi samphappalāpā paṭiviratassa paṭipattidassanaṃ. Yathā hi ‘‘pāṇātipātā paṭivirato’’tiādi pāṇātipātappahānapaṭipattidassanaṃ. ‘‘Pāṇātipātaṃ pahāya viharatī’’ti hi vutte kathaṃ pāṇātipātappahānaṃ hotīti? Apekkhāsabbhāvato ‘‘pāṇātipātā paṭivirato hotī’’ti vuttaṃ, sā pana virati kathanti āha ‘‘nihitadaṇḍo nihitasattho’’ti, tañca daṇḍasatthanidhānaṃ kathanti vuttaṃ ‘‘lajjī’’tiādi, evaṃ uttaruttaraṃ purimassa purimassa upāyasandassanaṃ, tathā adinnādānādīsu yathāsambhavaṃ yojetabbaṃ. Tena vuttaṃ ‘‘kālavādītiādi samphappalāpā paṭiviratassa paṭipattidassana’’nti. Atthasañhitāpi hi vācā ayuttakālappayogena atthāvahā na siyāti anatthaviññāpanavācaṃ anulometi, tasmā samphappalāpaṃ pajahantena akālavāditā parivajjetabbāti vuttaṃ ‘‘kālavādī’’ti. Kālena vadantenāpi ubhayānatthasādhanato abhūtaṃ parivajjetabbanti āha ‘‘bhūtavādī’’ti. Bhūtañca vadantena yaṃ idhalokaparalokahitasampādakaṃ, tadeva vattabbanti dassetuṃ ‘‘atthavādī’’ti vuttaṃ. Atthaṃ vadantenāpi na lokiyadhammasannissitameva vattabbaṃ, atha kho lokuttaradhammasannissitaṃ pīti dassetuṃ ‘‘dhammavādī’’ti vuttaṃ. Yathā ca attho lokuttaradhammasannissito hoti, taṃ dassanatthaṃ ‘‘vinayavādī’’ti vuttaṃ. Pātimokkhasaṃvaro satisaṃvaro ñāṇasaṃvaro khantisaṃvaro vīriyasaṃvaroti hi pañcannaṃ saṃvarānaṃ, tadaṅgavinayo vikkhambhanavinayo samucchedavinayo paṭippassaddhivinayo nissaraṇavinayoti pañcannaṃ vinayānañca vasena vuccamāno attho nibbānādhigamahetubhāvato lokuttaradhammasannissito hotīti.
谓言语缺乏时机的使用不成其义，譬如戒律遵守如不杀生者等。如言“断杀生戒”，问如何断？是依条件说“捨除杀生戒者戒为断除”，于戒守时应言“断杀生戒”，此为彼戒禁之正示，续以“仁爱仁德”，赞誉屡次以循序详述等。于其他戒中如不偷盗等，亦应依时、依机断说。邪时而说虽有正意，但无效；乃废言语故应断恶言语，恶言语亦应弃绝。故说“无时空因应之言语应被舍弃”，此谓“空言者”。时空适宜言语双益其用，如说已逝事应回避，此谓“已灭语”。说现存事应称“实语”；说出世事应称“法语”。当语意为出世法时即称为“律语”。五种律语自制包括戒律自制、正念自制、智慧自制、忍耐自制、精进自制，律法中又分为拘守律、离弃律、斩断律、平伏律、解脱律。因其意趣均指向涅槃之道，故属出世法。
Evaṃ guṇavisesayutto ca attho vuccamāno desanākosalle sati sobhati, kiccakaro ca hoti, nāññathāti dassetuṃ ‘‘nidhānavatiṃ vācaṃ bhāsitā’’ti vuttaṃ. Idāni taṃ desanākosallaṃ vibhāvetuṃ ‘‘kālenā’’tiādimāha. Ajjhāsayaṭṭhuppattīnaṃ pucchāya ca vasena otiṇṇe desanāvisaye ekaṃsādibyākaraṇavibhāgaṃ sallakkhetvā ṭhapanāhetudāharaṇasaṃsandanāni taṃtaṃkālānurūpaṃ vibhāventiyā parimitaparicchinnarūpāya vipulataragambhīrudārapahūtatthavitthārasaṅgāhakāya desanāya pare yathājjhāsayaṃ paramatthasiddhiyaṃ patiṭṭhāpento ‘‘desanākusalo’’ti vuccatīti evamettha atthayojanā veditabbā.
如是，具特殊功德意义的言语称为善巧说教，并且行者当作此言语之事，非他非异。为彰显此说教之巧，乃谓它具有因时利机等条件。关于初步、辅助的文法分类，原因、例证及其顺应时令均详尽阐释，由繁致简，含义深远广博。说教者依此，充分确立正理为“善巧说教”之名。于此应理解其意义结合。
§10
10. Evaṃ paṭipāṭiyā satta mūlasikkhāpadāni vibhajitvā satipi abhijjhādippahānassa saṃvarasīlasikkhāsaṅgahe upariguṇasaṅgahato, lokiyaputhujjanāvisayato ca uttaradesanāya saṅgaṇhituṃ taṃ pariharitvā pacurajanapākaṭaṃ ācārasīlameva vibhajanto bhagavā ‘‘bījagāmabhūtagāmasamārambhā’’tiādimāha. Tattha gāmoti samūho. Nanu ca rukkhādayo cittarahitatāya na jīvā, cittarahitatā ca paripphandābhāvato , chinne viruhanato, visadisajātikabhāvato, catuyoniappariyāpannato ca veditabbā, vuḍḍhi pana pavāḷasilālavaṇānampi vijjatīti na tesaṃ jīvabhāve kāraṇaṃ, visayaggahaṇañca parikappanāmattaṃ supanaṃ viya ciñcādīnaṃ, tathā dohaḷādayo, tattha kasmā bījagāmabhūtagāmasamārambhā paṭivirati icchitāti? Samaṇasāruppato, sannissitasattānurakkhaṇato ca. Tenevāha ‘‘jīvasaññino hi moghapurisā manussā rukkhasmi’’ntiādi (pāci. 89). Nīlatiṇarukkhādikassāti allatiṇassa ceva allarukkhādikassa ca. Ādi-saddena osadhigacchalatādayo veditabbā.
如此修行，七条根本戒律分开，三聚戒律中止贪欲等烦恼，属于自守律行的方面；除去俗世凡夫所涉及的，为更上层次的开示而集中规整起来。除了这些，世尊还将其舍去，特意指出世间凡夫所轻视放弃的讲律戒条，也就是“由种子类比而界定的起始种类”的行为戒。例如“村落”是聚集体的含义。但树木等非生灵无心，因无心故，亦无活动和成长、生死轮回、生灭恶趣等性质，应知其并非生命体。树木虽有生长和形成，实为植物范畴，因其无法取受、求生，形体犹如被割断的残枝，且不具四生（胎、卵、湿、化）之性质，无生命活动故。世尊为何反对这由种子类比而起的起始种类生灭说呢？乃因比库相似，依赖生命聚落，故意不许施行此比喻。由此世尊说：“执持生命存在者，不过是愚痴人类，犹如树木一般。”此处“尼罗树”等树名，乃指红树、白树等。由其名称前缀知，应推知是草药植物情况。
Ekaṃ bhattaṃ ekabhattaṃ, taṃ assa atthīti ekabhattiko, ekasmiṃ divase ekavārameva bhuñjanako. Tayidaṃ rattibhojanopi siyāti tannivattanatthamāha ‘‘rattūparato’’ti. Evampi aparaṇhabhojīpi siyā ekabhattikoti tadāsaṅkānivattanatthaṃ ‘‘virato vikālabhojanā’’ti vuttaṃ. Aruṇuggamanato paṭṭhāya yāva majjhanhikā, ayaṃ buddhānaṃ āciṇṇasamāciṇṇo bhojanassa kālo nāma, tadañño vikālo. Aṭṭhakathāyaṃ pana dutiyapadena rattibhojanassa paṭikkhittattā aparaṇho ‘‘vikālo’’ti vutto.
一饭称为一餐，谓此饭对其有益者为一餐者，即某一日某一星期只食一餐。又夜食亦所谓一餐，故谓此为“夜后”以示食后之义。同理，清晨稍食亦可称为一餐，此时为断食，谓之“弃绝夜食”。由于清晨起步至午之前，谓之佛陀所禁止及允许的饭食时间，其他时间即为夜后时分。在注释书中，夜食另称“弃绝”意谓是远离夜间之食。
Saṅkhepato ‘‘sabbapāpassa akaraṇa’’ntiādi (dī. ni. 2.90; dha. pa. 183; netti. 30, 50, 116, 124) nayappavattaṃ bhagavato sāsanaṃ accantachandarāgappavattito naccādīnaṃ dassanaṃ na anulometīti āha ‘‘sāsanassa ananulomattā’’ti. Attanā payojiyamānaṃ, parehi payojāpiyamānañca naccaṃ naccabhāvasāmaññato pāḷiyaṃ ekeneva nacca-saddena gahitaṃ, tathā gītavādita-saddena cāti āha ‘‘naccananaccāpanādivasenā’’ti. Ādi-saddena gāyanagāyāpanavādanavādāpanāni saṅgaṇhāti. Dassanena cettha savanampi saṅgahitaṃ virūpekasesanayena. Ālocanasabhāvatāya vā pañcannaṃ viññāṇānaṃ savanakiriyāyapi dassanasaṅkhepasabbhāvato ‘‘dassanā’’ icceva vuttaṃ. Avisūkabhūtassa gītassa savanaṃ kadāci vaṭṭatīti āha ‘‘visūkabhūtā dassanā’’ti. Tathā hi vuttaṃ paramatthajotikāya khuddakapāṭhaṭṭhakathāya (khu. pā. aṭṭha. pacchimapañcasikkhāpadavaṇṇanā) ‘‘dhammūpasaṃhitampi cettha gītaṃ vaṭṭati, gītūpasaṃhito dhammo na vaṭṭatī’’ti.
简要说，世尊教导“诸恶莫作”等法门，因其根本为对治贪嗔等烦恼，若不安忍等正见而执著则无益，谓之“教法无顺”。不自乐他乐的舞蹈表演，依同一舞蹈音声合成，亦有歌声、乐器伴奏，世尊称之“由舞蹈及舞工器具所集成”。其起首音声指歌唱、演奏、击乐等众乐器合奏。此处“见”字含观闻之意，因为五识之一之耳见用于整体印象察知，称之“见”。“清净唱歌之声偶有其时现行无常”，故谓之“清净见”。又据《小部阿毗达摩·摘要注解》中谓：“法与歌唱共现，则歌声宜行；法无歌，则歌不当行。”
Uccāti uccasaddena samānatthaṃ ekaṃ saddantaraṃ, seti etthāti sayanaṃ. Uccāsayanaṃ mahāsayanañca samaṇasārupparahitaṃ adhippetanti āha ‘‘pamāṇātikkantaṃ, akappiyattharaṇa’’nti . Āsandādiāsanañcettha sayanena saṅgahitanti daṭṭhabbaṃ. Yasmā pana ādhāre paṭikkhitte tadādhārakiriyā paṭikkhittāva hoti, tasmā ‘‘uccāsayanamahāsayanā’’ icceva vuttaṃ, atthato pana tadupabhogabhūta nisajjānipajjanehi virati dassitāti daṭṭhabbā. Uccāsayanasayanamahāsayanasayanāti vā etasmiṃ atthe ekasesanayena ayaṃ niddeso kato yathā ‘‘nāmarūpapaccayā saḷāyatana’’nti (ma. ni. 3.126; saṃ. ni. 2.1; udā. 1). Āsanakiriyāpubbakattā sayanakiriyāya sayanaggahaṇeneva āsanaṃ gahitanti veditabbaṃ.
高声与“高杖”二字意义相同，谓卧具之座位。高杖即大卧具者，曰“为比库相似处所设”，谓其过大尺寸，难于安适。座、卧具可视为一体。因床坐等受支撑而能分开，而卧具亦仅是躺卧功能，故谓之“高杖大卧具”。此指除坐卧功能之外，表达由座甚至卧具分开者。因坐行为先有卧行为故，需知道坐的功能是由卧具支撑得来。
Aññehi gāhāpane upanikkhittasādiyane ca paṭiggahaṇattho labbhatīti āha ‘‘na uggaṇhāpeti, na upanikkhittaṃ sādīyatī’’ti. Atha vā tividhaṃ paṭiggahaṇaṃ kāyena vācāya manasā. Tattha kāyena paṭiggahaṇaṃ uggaṇhanaṃ, vācāya paṭiggahaṇaṃ uggahāpanaṃ, manasā paṭiggahaṇaṃ sādiyananti tividhampi paṭiggahaṇaṃ sāmaññaniddesena, ekasesanayena vā gahetvā ‘‘paṭiggahaṇā’’ti vuttanti āha ‘‘neva naṃ uggaṇhātī’’tiādi. Esa nayo ‘‘āmakadhaññapaṭiggahaṇā’’tiādīsupi. Nīvārādiupadhaññassa sāliyādimūladhaññantogadhattā vuttaṃ ‘‘sattavidhassā’’ti. ‘‘Anujānāmi bhikkhave pañca vasāni bhesajjāni acchavasaṃ macchavasaṃ susukāvasaṃ sūkaravasaṃ gadrabhavasa’’nti (mahāva. 262) vuttattā idaṃ odissa anuññātaṃ nāma, tassa pana ‘‘kāle paṭiggahita’’nti (mahāva. 262) vuttattā paṭiggahaṇaṃ vaṭṭatīti āha ‘‘aññatra odissa anuññātā’’ti.
他人有所持有时，可获得拥护之义，谓“不放弃、不以轻视物持有”也。又分别三种持有：身持有、口持有、意持有。身持为执持身体物资，口持为暂存言辞，意持为心理承认。三种持有意合而称“持有”，因某一部位且用其意称之为持有。世尊称“绝不放弃”之意例在此。此持有引申为“亲属之间互相宽容持有”，经典说“我允诺比库，五年供奉诸药，以不吝惜”。因而称这为“在此时期持有受许”之义，世尊曰“非唯此期获许可”。
Akkamatīti nippīḷeti. Pubbabhāge akkamatīti sambandho. Hadayanti nāḷiādimānabhājanānaṃ abbhantaraṃ. Tilādīnaṃ nāḷiādīhi minanakāle ussāpitasikhāyeva sikhā, tassā bhedo hāpanaṃ. Kecīti sārasamāsācariyā, uttaravihāravāsino ca.
“压迫”意即挤压。最初“压迫”指连接关系，例如心脏、血管等体内组构之联系。棘刺类植物刺或疏松聚合组织之分裂称为“孔洞”。有些意见认为是扩散蔓延的草莽，或者南方修行者等称呼的某种地名、居处。
Vadhoti muṭṭhippahārakasātāḷanādīhi hiṃsanaṃ, viheṭhananti attho. Viheṭhanatthopi hi vadhasaddo dissati ‘‘attānaṃ vadhitvā vadhitvā’’tiādīsu (pāci. 880). Yathā hi appaṭiggahabhāvasāmaññe satipi pabbajitehi appaṭiggahitabbavatthuvisesabhāvasandassanatthaṃ itthikumāridāsidāsādayo vibhāgena vuttā , evaṃ parassaharaṇabhāvato adinnādānabhāvasāmaññe satipi tulākūṭādayo adinnādānavisesabhāvadassanatthaṃ vibhāgena vuttā, na evaṃ pāṇātipātapariyāyassa vadhassa punaggahaṇe payojanaṃ atthi. ‘‘Tattha sayaṅkāro, idha paraṃkāro’’ti ca na sakkā vattuṃ ‘‘kāyavacīpayogasamuṭṭhāpikā cetanā chappayogā’’ti ca vuttattā. Tasmā yathāvuttoyeva attho sundarataro. Aṭṭhakathāyaṃ pana ‘‘vadhoti māraṇa’’nti vuttaṃ, tampi pothanameva sandhāyāti ca sakkā viññātuṃ māraṇa-saddassa vihiṃsanepi dissanato.
“杀害”一词本义是指以拳脚、树枝等器物之类的伤害，意含暴力驱使。虽然“伤害”亦可显现于“杀害”字义之中，语言中往往听见“杀了自己”等说法。譬如，一般人不受戒律约束的沙门比库，也依惯例将未可夺取之物分别陈说，如少女、婢女等分类，目的是体现不该擅自夺取之物的特定类别；同理，在他人财物侵犯层面，秤砣等非应夺物亦被分门别类阐释，但杀害的范畴并不像这样具有可复得性。因此，“此即自造、自他造”之说，不能用“身体、言语、意念俱起分别意识之结合”来解释。综上，注疏认为“杀害”亦被称为“死亡”，这一说法仅凭经典文本即可领会，“死亡”语义中亦隐含“伤害”之意。
Ettāvatāti ‘‘pāṇātipātaṃ pahāyā’’tiādinā ‘‘chedana…pe… sahasākārā paṭivirato’’ti etaparimāṇena pāṭhena. Antarābhedaṃ aggahetvā pāḷiyaṃ āgatanayena chabbīsatisikkhāpadasaṅgahaṃ yebhuyyena sikkhāpadānaṃ avibhattattā cūḷasīlaṃ nāma. Desanāvasena hi idha cūḷamajjhimādibhāvo adhippeto, na dhammavasena. Tathā hi idha saṅkhittena uddiṭṭhānaṃ sikkhāpadānaṃ avibhattānaṃ vibhajanavasena majjhimasīladesanā pavattā. Tenevāha ‘‘majjhimasīlaṃ vitthārento’’ti.
“仅此而已”者，此为以“舍弃杀生”等言辞为界限，后续以“断绝……成千上万次之恶行”之类措辞，表示此文段之范围。该文段中虽涉及差异，然依据巴利文古代规范汇合三十六条戒律之集合体，习称“小戒律”，其讲述性质属教导性质，而非律制之全文。由此可见，此处以概述性的戒条陈述，而非实质教法细节，故注疏中称其为中部戒律讲述。
Cūḷasīlavaṇṇanā niṭṭhitā. · 小戒注释结束。
Majjhimasīlavaṇṇanā中戒注释
§11
11. Tattha yathāti opammatthe nipāto. Vāti vikappanatthe. Panāti vacanālaṅkāre. Eketi aññe. Bhontoti sādhūnaṃ piyasamudāhāro. Sādhavo hi pare ‘‘bhonto’’ti vā, ‘‘devānaṃ piyā’’ti vā ‘‘āyasmanto’’ti vā samālapanti. Yaṃ kiñci pabbajjaṃ upagatā samaṇā. Jātimattena brāhmaṇā. Idaṃ vuttaṃ hoti – ussāhaṃ katvā mama vaṇṇaṃ vadamānopi puthujjano ‘‘pāṇātipātaṃ pahāya pāṇātipātā paṭivirato’’tiādinā parānuddesikanayena vā yathā paneke bhonto samaṇabrāhmaṇabhāvaṃ paṭijānamānā, parehi ca tathāsambhāviyamānā tadanurūpapaṭipattiṃ ajānanato, asamatthato ca na abhisambhuṇanti, na evamayaṃ, ayaṃ pana samaṇo gotamo sabbathāpi samaṇasāruppapaṭipadaṃ pūresiyevāti evaṃ aññuddesikanayena vā sabbathāpi ācārasīlamattameva vadeyyuṃ, na taduttarinti.
第十一条中“yathāti”意为比喻之语，“vāti”表示转换，“pana”是语辩意。其间“bhonto”意为贤者间的亲切尊称，或称“诸天爱慕”或“尊者”等语。凡进入出家门者均为沙门，依出身或生时区别，婆罗门则仅以族别为界。此文意即讲述，虽有人努力发扬自己声誉，表面言说自己“已断杀生且禁杀生”，意图暗示其沙门或婆罗门身份，但因所作所为与此相悖，不能真正达成此果。此人在外人看来或被误认为沙门，实则不然。真正的果德玛沙门，应常显现沙门品性行为。注疏中亦以别解辅证，说明此处应谓“仅以行为守戒为沙门标准，而非超越者”。
Bījagāmabhūtagāmasamārambhapade saddakkamena appadhānabhūtopi bījagāmabhūtagāmo niddisitabbatāya padhānabhāvaṃ paṭilabhati. Añño hi saddakkamo añño atthakkamoti āha ‘‘katamo so bījagāmabhūtagāmo’’ti. Tasmiñhi vibhatte tabbisayatāya samārambhopi vibhattova hotīti . Tenevāha bhagavā ‘‘mūlabīja’’ntiādi. Mūlameva bījaṃ mūlabījaṃ, mūlaṃ bījaṃ etassātipi mūlabījaṃ. Sesesupi eseva nayo. Phaḷubījanti pabbabījaṃ. Paccayantarasamavāye sadisaphaluppattiyā visesakāraṇabhāvato viruhaṇasamatthe sāraphale niruḷho bīja-saddo tadatthasaṃsiddhiyā mūlādīsupi kesuci pavattatīti mūlādito nivattanatthaṃ ekena bīja-saddena visesetvā vuttaṃ ‘‘bījabīja’’nti. ‘‘Rūparūpaṃ , dukkhadukkha’’nti (saṃ. ni. 4.327) ca yathā. Kasmā panettha bījagāmabhūtagāmaṃ pucchitvā bījagāmo eva vibhattoti? Na kho panetaṃ evaṃ daṭṭhabbaṃ. Nanu avocumha ‘‘mūlameva bījaṃ mūlabījaṃ, mūlaṃ bījaṃ etassātipi mūlabījanti’’. Tattha purimena bījagāmo niddiṭṭho, dutiyena bhūtagāmo, duvidhopesa sāmaññaniddesena, mūlabījañca mūlabījañca mūlabījanti ekasesanayena vā pāḷiyaṃ niddiṭṭhoti veditabbo. Tenevāha ‘‘sabbañheta’’ntiādi.
在播种与成长、定居与迁徙的庄园生活时，除勤劳以外，庄园亦须表现稳固。有人问何谓“播种庄园”？释迦世尊讲解，播种庄园即是“根基之种”，其中“根本种”意指本源的种子，属于根本，抑或根本种子。其余的种子则被称为“秧苗种”。因果相续等法界相互依赖，皆因特别因缘而成就实相，故“种子”一词涵盖根本种种及其变化。譬如“形色色”与“苦乐苦乐”同理。进而被问及此播种庄园，区分为播种庄园与成长庄园，解释为前者主导根本，后者属一般住处。以单一示例，巴利文中“根本种”即用一词涵盖，故应认知为“根本种”之全称。注疏据此详解播种庄园概念。
§12
12.‘‘Sannidhikatassā’’ti etena ‘‘sannidhikāraparibhoga’’nti ettha kāra-saddassa kammatthataṃ dasseti. Yathā vā ‘‘ācayaṃgamino’’ti vattabbe anunāsikalopena ‘‘ācayagāmino’’ti (dha. sa. 10) niddeso kato, evaṃ ‘‘sannidhikāraṃ paribhoga’’nti vattabbe anunāsikalopena ‘‘sannidhikāraparibhoga’’nti vuttaṃ, sannidhiṃ katvā paribhoganti attho.
此处“sannidhikatassā”一语，释为“接近之用”，即“接近之事物”、“接近行为”的意思。正如巴利文中“ācayaṃgamino”（意指向贮藏处去的人）被口传音变为“ācayagāmino”，此处语义亦通过口语习惯，变为“接近事物之行为”的意义。故说“接近后享用”，意为先有接近，然后施以享受之意。
Sammā kilese likhatīti sallekho, suttantanayena paṭipatti. Pariyāyati kappīyatīti pariyāyo, kappiyavācānusārena paṭipatti. Kilesehi āmasitabbato āmisaṃ, yaṃ kiñci upabhogārahaṃ vatthu. Tenevāha ‘‘āmisanti vuttāvasesa’’nti. Nayadassanañhetaṃ sannidhivatthūnaṃ. Udakakaddameti udake ca kaddame ca. Acchathāti nisīdatha. Gīvāyāmakanti gīvaṃ āyamitvā, yathā ca bhutte atibhuttatāya gīvā āyamitabbāva hoti, evanti attho. Catubhāgamattanti kuḍubamattaṃ. ‘‘Kappiyakuṭiya’’ntiādi vinayavasena vuttaṃ.
『彻底刮除烦恼』，故称「磨灭」，乃依经义而行之修行。『随方便而施设』，故称「方便」，乃随净语而行之修行。『可被烦恼所执取』，故称「财利」，即一切足供受用之物。故云：『「财利」者，前说之余也』——此乃观察储存之物的要点。『在水泥中』者，谓水中与泥中。『请坐』者，谓请就座。『伸颈』者，谓伸长颈项——如同饱食过度时，颈项须向前伸，意即如此。『四分之一量』者，谓一库度巴之量。『储食净屋』等语，乃就律义而说。
§13
13.Ettakampīti vinicchayavicāraṇāvatthukittanampi . Payojanamattamevāti padatthayojanamattameva. Yassa pana padassa vitthārakathaṃ vinā na sakkā attho viññātuṃ, tattha vitthārakathāpi padatthasaṅgahameva gacchati. Kutūhalavasena pekkhitabbato pekkhā, naṭasatthavidhinā naṭānañca payogo. Naṭasamūhena pana janasamūhe karaṇavasena ‘‘naṭasamajja’’nti vuttaṃ, sārasamāse ‘‘pekkhā maha’’nti vuttaṃ. Ghanatāḷaṃ nāma daṇḍamayatāḷaṃ, silāsalākatāḷaṃ vā. Eketi sārasamāsācariyā, uttaravihāravāsino ca. Yathā cettha, evaṃ ito paresupi ‘‘eke’’ti āgataṭṭhānesu. Caturassaambaṇakatāḷaṃ nāma rukkhasāradaṇḍādīsu yena kenaci caturassaambaṇakaṃ katvā catūsu passesu cammena onandhitvā katavāditaṃ. Abbhokkiraṇaṃ raṅgabalīkaraṇaṃ, yā ‘‘nandī’’ti vuccati. Sobhanakaranti sobhanakaraṇaṃ, ‘‘sobhanagharaka’’nti sārasamāse vuttaṃ. Caṇḍālānamidanti caṇḍālaṃ. Sāṇe udakena temetvā aññamaññaṃ ākoṭanakīḷā sāṇadhovanaṃ. Indajālenāti aṭṭhidhovanamantaṃ parijappitvā yathā pare aṭṭhīniyeva passanti, evaṃ tacādīnaṃ antaradhāpanamāyāya. Sakaṭabyūhādīti ādi-saddena cakkapadumakaḷīrabyūhādiṃ saṅgaṇhāti.
此处所说“执一为结论思考之材”，谓有用处者视为言语之意涵。若对词句无详尽解释则义理难明，故详释亦当归于词句之总义。此乃因好奇心而观察者所当观察，非为戏剧者之表演戏码。众戏者与大众有异，使用“戏集体”为行为，谓谓“戏同道”一语，汇总更称“见道大”。“见道大”意即实质集会之厚重麦秆、木棒或石柱。独处者即“实质集会主”，此乃北方出家人之典型。正如此处，彼处亦有“独处”叙述，指他地“独者”出家之处。所谓“四方枷杖”，乃由树枝木杆等制成四面枷杖，于四方分别点燃以骑乘车马或骡驹，并称“外饰”之义，如地面装饰。所称“欢喜”，即制作欢喜组织，集体欢喜称为“强欢使”，寓意形象。所谓“贱民”即贱民。桶中以水浸泡再互相敲击，即名“砧木戏院”。所谓“猎网”，指绕在猎场边缘的围栏，如同借石头之物障蔽视线，亦有类似假象遮蔽之喻。车阵集会由首尾咬合、莲花车轮阵等组成。
§14
14.Padānīti sārīnaṃ patiṭṭhānaṭṭhānāni. Dasapadaṃ nāma dvīhi pantīhi vīsatiyā padehi kīḷanajūtaṃ. Pāsakaṃ vuccati chasu passesu ekekaṃ yāva chakkaṃ dassetvā katakīḷanakaṃ, taṃ vaḍḍhetvā yathāladdhaṃ ekakādivasena sāriyo apanentā upanentā ca kīḷanti. Ghaṭena kīḷā ghaṭikāti eke. Bahūsu salākāsu visesarahitaṃ ekaṃ salākaṃ gahetvā tāsu pakkhipitvā puna tasseva uddharaṇaṃ salākahatthanti eke. Paṇṇena vaṃsākārena katā nāḷikā. Tenevāha ‘‘taṃ dhamantā’’ti. ‘‘Pucchantassa mukhāgataṃ akkharaṃ gahetvā naṭṭhamutti lābhālābhādijānanakīḷā akkharikā’’tipi vadanti. ‘‘Vāditānurūpaṃ naccanaṃ gāyanaṃ vā yathāvajjaṃ’’ tipi vadanti. ‘‘Evaṃ kate jayo bhavissati, aññathā parājayo’’ti jayaparājaye purakkhatvā payogakaraṇavasena parihārapathādīnampi jūtapamādaṭṭhānabhāvo veditabbo. Paṅgacīrādīhipi vaṃsādīhi kātabbakiccasiddhiasiddhijayaparājayāvaho payogo vuttoti daṭṭhabbaṃ. ‘‘Yathāvajja’’nti ca kāṇādīhi sadisatākāradassanehi jayaparājayavasena jūtakīḷitabhāvena vuttaṃ.
“词”者，谓支撑存在。所谓十足皆谓二行之二十字支撑，下乘杂耍之戏码。所谓役使，指六样戏戏中分别有六支角色，各执六众向他人展示杂耍。用罐子戏者称为瓮戏者。一手拿一无装饰之小棒，从中抛撒再拾取之戏，即名“棒戏主”。用叶子制成之细管，名为竹管。用以吹奏管乐。由此称为“吹奏戏主”。问起者面对口头语言，称为“歌字戏者”等意。乐师们依所长施行舞蹈、歌唱等各种技艺。如此表演成功者获胜，反之败绩。论胜败时善用此类表演手段。括之以手杖等用具以带来作用，可见表演失败者、疏忽过失之来源。诸如跛脚之类和竹杖开始之事，皆归于表演功用，有言可为证。所谓“适宜”者，谓以耳得见美妙声音存在，其间胜败之情通过有此与无此之役出现。
§15
15.Vāḷarūpānīti āharimāni vāḷarūpāni. ‘‘Akappiyamañcova pallaṅko’’ti sārasamāse. Vānavicittanti bhitticchadādivasena vānena vicitraṃ. Rukkhatūlalatātūlapoṭakītūlānaṃ vasena tiṇṇaṃ tūlānaṃ. Uddalomiyaṃ kecīti sārasamāsācariyā, uttaravihāravāsino ca. Tathā ekantalomiyaṃ. Koseyyakaṭṭissamayanti koseyyakassaṭamayaṃ. Suddhakoseyyanti ratanaparisibbanarahitaṃ. ‘‘Ṭhapetvā tūlika’’nti etena ratanaparisibbanarahitāpi tūlikā na vaṭṭatīti dīpeti. ‘‘Ratanaparisibbitānī’’ti iminā yāni ratanaparisibbitāni, tāni bhūmattharaṇavasena, yathānurūpaṃ mañcapīṭhādīsu ca upanetuṃ vaṭṭatīti dīpitaṃ hoti. Ajinacammehīti ajinamigacammehi. Tāni kira cammāni sukhumāni, tasmā dupaṭṭatipaṭṭāni katvā sibbanti. Tena vuttaṃ ‘‘ajinappaveṇī’’ti. Vuttanayenāti vinaye vuttanayena.
“缕状形”者，谓宽广连接之缕状。此众所制，即如不宜之床垫。称为“森林染织”，赖借树林藤蔓、草茎、叶子之力织成。文中所称夹苞叶与枯草叶屑，还有树枝叶段多种类。称为北方穿戴之典范，亦为隐居之士所用。又有单层床垫。呈现称为“粗糙布帷”和“净床垫”，后者不带宝石装饰。尽管挂起画笔，宝石装饰床垫不易保全，从而指示不能保持此类装饰。所谓宝石装饰品者，即是那些宝石装饰物，能因地面重量折损亦有可安置于床铺等处之可能。所谓野生兽革，指野生兽皮，因其质地柔软，故剥取成带连续布条而缝缀之，被称为“非驯养兽皮”。称演示器具，即指律藏中所讲之条款。
§16
16.Alaṅkārañjanameva na bhesajjaṃ maṇḍanānuyogassa adhippetattā. Mālā-saddo sāsane suddhapupphesupi niruḷhoti āha ‘‘baddhamālā vā’’ti. Mattikakakkanti osadhehi abhisaṅkhataṃ yogamattikakakkaṃ. Caliteti kupite. Lohite sannisinneti duṭṭhalohite khīṇe.
谓饰物之装饰力，甚于医药之疗效。适用于装点之用，而非治病。佩戴花环声音在律中谓之检出花环，含意为“束缚之花环”。黏土熔制之砖俗称民用药方所制之黏土砖。所谓运动，谓愤怒状态。红色混合，指不良红色，如已破坏之红色。
§17
17. Duggatito saṃsārato ca niyyāti etenāti niyyānaṃ, saggamaggo mokkhamaggo ca. Taṃ niyyānaṃ arahati, niyyāne vā niyuttā, niyyānaṃ vā phalabhūtaṃ etissā atthīti niyyānikā, vacīduccaritasaṃkilesato niyyātīti vā ī-kārassa rassattaṃ, ya-kārassa ca ka-kāraṃ katvā niyyānikā, cetanāya saddhiṃ samphappalāpā veramaṇi. Tappaṭipakkhato aniyyānikā, tassā bhāvo aniyyānikattaṃ, tasmā aniyyānikattā. Tiracchānabhūtāti tirokaraṇabhūtā. Kammaṭṭhānabhāveti aniccatāpaṭisaṃyuttacatusaccakammaṭṭhānabhāve. Saha atthenāti sātthakaṃ, hitapaṭisaṃyuttanti attho. Visikhāti gharasanniveso, visikhāgahaṇena ca tannivāsino gahitā ‘‘gāmo āgato’’tiādīsu viya. Tenevāha ‘‘sūrā samatthā’’ti, ‘‘saddhā pasannā’’ti ca. Kumbhaṭṭhānāpadesena kumbhadāsiyo vuttāti āha ‘‘kumbhadāsīkathā vā’’ti. Uppattiṭhitisambhārādivasena lokaṃ akkhāyatīti lokakkhāyikā.
谓由恶道与坏转世间流转而至彼处，称为“归去”，又特指天界之路或解脱路。谓归去即阿拉汉得成之地，亦谓归入意义。此归去能生果报，有充分含意。谓由言语和不善行存污秽者称本质的“归去者”，由“ē”音起始，诸如“ya”音切出“ka”音组成，相关语调称为断恶之行为。谓本职者为不归者，基于其存在而成为不归者，如此不归之体。谓有三界违逸者为反书存在者。谓由业处习修，属四圣谛“不常”观念之法。谓连结之意，以益法导引。谓集居之义，即在房舍附近之居住区。因房舍围墙之扣留，可谓“入村”。因此谓为“酿酒者能”，以信仰纯正、心净之意。谓用瓶阀述作瓶子奴仆之辞，即为瓶加奴仆之解说。谓由产生、维持及毁坏等因素而成世界，名为“世间毁灭”的学说。
§18
18.Sahitanti pubbāparāviruddhaṃ.
“协和”者谓前后相合，不相违背。
§19
19. Dūtassa kammaṃ dūteyyaṃ, tassa kathā dūteyyakathā.
第十九条关于使者的行为，称为使者行为；其言语称为使者言语。
§20
20.Tividhenāti sāmantajappanairiyāpathasannissitapaccayapaṭisevanabhedato tippakārena. Vimhāpayantīti ‘‘aho acchariyapuriso’’ti attani paresaṃ vimhayaṃ uppādenti. Lapantīti attānaṃ, dāyakaṃ vā ukkhipitvā yathā so kiñci dadāti, evaṃ ukkācetvā kathenti. Nimittena caranti, nimittaṃ vā karontīti nemittikā nimittanti ca paresaṃ paccaya dānasaññuppādakaṃ kāyavacīkammaṃ vuccati. Nippiṃsantīti nippesā, nippesāyeva nippesikā, nippesoti ca saṭhapuriso viya lābhasakkāratthaṃ akkosakhuṃsanuppaṇḍanaparapiṭṭhimaṃsikatādi.
第二十条所谓三种方式，是指普遍的重复讥诮、不正行法所依的条件不同而致的差别。‘诧异’指有人心生“啊！这是真奇异的人”之念，于自己心中产生关于他人的惊奇。‘劝诱’是指将自己或施与者提起，依彼而授予，如是撰说。‘依因而行’，谓依因缘而行，依因即谓因缘，因他方之因缘而生之身语行为称为因缘行为。‘逼迫’即为逼迫者、逼迫者所恼者，彼如坚固人为利益赞叹、谩骂、讥刺、非议、阻碍等之集会。
Majjhimasīlavaṇṇanā niṭṭhitā. · 中戒义释已毕。
Mahāsīlavaṇṇanā大戒义释
§21
21. Aṅgāni ārabbha pavattattā aṅgasahacaritaṃ satthaṃ ‘‘aṅga’’nti vuttaṃ. Nimittanti etthāpi eseva nayo. Keci pana ‘‘aṅganti aṅgavikāra’’nti vadanti, paresaṃ aṅgavikāradassanenāpi lābhālābhādivijjāti. Paṇḍurājāti dakkhiṇāmadhurādhipati. ‘‘Mahantāna’’nti etena appakaṃ nimittaṃ, mahantaṃ nimittaṃ uppātoti dasseti. Idaṃ nāma passatīti yo vasabhaṃ kuñjaraṃ pāsādaṃ pabbataṃ vā āruḷhaṃ supine attānaṃ passati, tassa idaṃ nāma phalaṃ hotīti. Supinakanti supinasatthaṃ. Aṅgasampattivipattidassanamattena ādisanaṃ vuttaṃ ‘‘aṅga’’nti iminā, ‘‘lakkhaṇa’’nti iminā pana mahānubhāvatānipphādakaaṅgalakkhaṇavisesadassanenāti ayametesaṃ visesoti. Ahateti nave. Ito paṭṭhāyāti devarakkhasamanussādibhedena vividhavatthabhāge ito vā etto vā sañchinne idaṃ nāma bhogādi hotīti. Dabbihomadīni homassupakaraṇādivisesehi phalavisesadassanavasena pavattāni. Aggihomaṃ vuttāvasesasādhanavasena pavattaṃ homaṃ. Aṅgalaṭṭhinti sarīraṃ. Abbhino satthaṃ abbheyyaṃ, māsurakkhena kato gantho māsurakkho. Bhūrivijjā sassabuddhikaraṇavijjāti sārasamāse. Sapakkhaka…pe… catuppadānanti piṅgalamakkhikādisapakkhaka gharagolikādiapakkhakadevamanussakoñcādidvipadakakaṇṭakajambukādicatuppadānaṃ.
第二十一条从部分起步而转动者，谓与部分相关之行为故，称此为‘部分’。‘因缘’在此亦为相同之义。但有些则云‘部分者即部分变化’，乃因他人展现部分变化而显现得失之知。‘婆罗王’谓南方香甜之长官。所谓‘广大者’以此表示微小因缘中，又现有大利缘。此谓由像牛、象、宫殿、山岳等所见，卧眠时见自我，谓之此果。‘卧眠’是指为睡眠目的。关于部分之成败、显现专注，从此有始称为‘部分’，从此有令大士显现其特征、印记者，谓之印记。‘新者’即新鲜之始。‘自此蕴起’者，因天护神和劝导等不同，具多种类故，或自此或自彼，此谓财物等之来源。犊牛等祭品及凈化装备因果之显现依次而起。火祭依其全部器具而来。‘身体木’谓肉体。‘护法’谓防护、庇护，此云‘护法’者物。‘多明白’谓具多智慧、觉悟之义。合拢者……至……‘四之集合’是指蜜蜂等群集的四部族，家居狮子等爪形异类，天人、游方者、鸟类、昆虫等四群集合。
§23
23.‘‘Asukadivase’’ti ‘‘pakkhassa dutiye tatiye’’tiādi tithivasena vuttaṃ. Asukanakkhattenāti rohiṇīādinakkhattayogavasena.
第二十三条“疾日”指该月第二、第三等日之日期。又云“疾月星”，谓罗旬等星的周期集合。
§24
24.Ukkānaṃ patananti ukkobhāsānaṃ patanaṃ. Vātasaṅghātesu hi vegena aññamaññaṃ saṅghaṭṭentesu dīpakobhāso viya obhāso uppajjitvā ākāsato patati, tatthāyaṃ ukkāpātavohāro. Avisuddhatā abbhamahikādīhi.
第二十四条风影下落，谓强风吹动时，彼此快速击打如灯火光明闪耀般从空中降落，称为风影下落。隐杂尘埃等为不清净。
§25
25.Dhārānupavecchanaṃ vassanaṃ. Hatthena adhippetaviññāpanaṃ hatthamuddā, taṃ pana aṅgulisaṅkocanena gaṇanāyeva. Pārasika milakkhakādayo viya navantavasena gaṇanā acchiddakagaṇanā. Saṭuppādanādīti ādi-saddena vokalanabhāgahārādike saṅgaṇhāti. Cintāvasenāti vatthuṃ anusandhiñca sayameva cirena cintetvā karaṇavasena cintākavi veditabbo, kiñci sutvā sutena assutaṃ anusandhetvā karaṇavasena sutakavi, kañci atthaṃ upadhāretvā tassa saṅkhipanavitthāraṇādivasena atthakavi, yaṃ kiñci parena kataṃ kabbaṃ nāṭakaṃ vā disvā taṃ sadisameva aññaṃ attano ṭhānuppattikapaṭibhānena karaṇavasena paṭibhānakavi veditabbo.
第二十五条持法调查谓观察降雨。用手表示称作以手计数，若以手指缩小者，用于数字计算。犹如铁匠标尺以新数为标准，非连续计数。‘积聚发声’者，以语音中诸根所在处及各发音之细微差别，聚合发出声音。‘思惟法’者，即以关注、反复思量为对象，长时追踪而作的思考；‘读诵法’即追想所闻未闻所有内容；‘义理法’是指总结阐明意义；‘比照法’是观察与自己过去言行、戏剧等相似之处，以此类推，通过对比而产生反应之思维过程。
§26
26. Pariggahabhāvena dārikāya gaṇhāpanaṃ āvāhanaṃ. Tathā dāpanaṃ vivāhanaṃ. Desantare diguṇatiguṇādigahaṇavasena bhaṇḍappayojanaṃ payogo. Tattha vā aññattha vā yathākālaparicchedaṃ vaḍḍhigahaṇavasena payojanaṃ uddhāro. ‘‘Bhaṇḍamūlarahitānaṃ vāṇijjaṃ katvā ettakenudayena saha mūlaṃ dethāti dhanadānaṃ payogo, tāvakālikadānaṃ uddhāro’’ti ca vadanti. Tīhi kāraṇehīti ettha vātena, pāṇakehi vā gabbhe vinassante na purimakammunā okāso kato, tappaccayā kammaṃ vipaccati. Sayameva pana kammunā okāse kate na ekantena vāto pāṇakā vā apekkhitabbāti kammassa visuṃ kāraṇabhāvo vuttoti daṭṭhabbaṃ. Nibbāpanīyanti upasamakaraṃ. Paṭikammanti yathā te na khādanti, tathā paṭikaraṇaṃ. Parivattanatthanti āvudhādinā saha ukkhittahatthassa ukkhipanavasena parivattanatthaṃ. Icchitatthassa devatāya kaṇṇe kathanavasena jappanaṃ kaṇṇajappananti. Ādiccapāricariyāti karavīramālāhi pūjaṃ katvā sakaladivasaṃ ādiccābhimukhāvaṭṭhānena ādiccassa paricaraṇaṃ. ‘‘Siravhāyana’’nti keci paṭhanti, tassatthomantaṃ parijappitvā sirasā icchitassa atthassa avhāyananti.
第26条 关于囊物的持受与女童接受的呼请。持受之后即为供给和携带。在不同语境中，三倍、六倍等倍数的持受量，即容器的使用和应用。此处或另有它说，依时间的差别以增长容器来供养。如论无根本的财物从事贸易，凭借此次的勃然兴起而与根本共施，属于财物赠与的运用，且捐赠分期供养，这就是说慷慨施舍的解脱。所述三因中，指由风或火烧毁，由虫蚀损，或胎孕时的损失，前造业未成机会，不曾现前，后续因缘使业果成熟。然自身现造的业果机遇与前述不同，不能单凭风火虫蚀而断定，这就是业的细微因缘须明辨。所谓熄灭者，即令业果止息。所谓对治者，如食不入体般对治。所谓逆转者，指施具等物，通过护持及举起之法以实现逆转。对于所欲之目的，诸天以耳语念诵，称为耳语念诵。初火祭祀，戴手镯以礼敬，终日以初火之所在侍奉火明。有人诵念「涕滴泻」等文，或以头颅绕诵，为所欲之利益消除头颅之恶意。
§27
27.Samiddhikāleti āyācitassa atthassa siddhikāle. Santipaṭissavakammanti devatāyācanāya yā santi paṭikattabbā, tassā paṭiññāpaṭissavakammakaraṇaṃ, santiyā āyācanappayogoti attho. Tasminti paṭissavaphalabhūte yathābhipatthitakammasmiṃ, yaṃ ‘‘sace me idaṃ nāma samijjhissatī’’ti vuttaṃ. Tassāti santipaṭissavassa, yo ‘‘paṇidhī’’ti ca vutto. Yathāpaṭissavañhi upahāre kate paṇidhi āyācanā katā niyyātitā hotīti. Acchandikabhāvamattanti itthiyā akāmakabhāvamattaṃ. Liṅganti purisaliṅgaṃ. Balikammakaraṇaṃ upaddavapaṭibāhanatthañceva vaḍḍhiāvahanatthañca. Dosānanti pittādidosānaṃ. Ettha ca vamananti pacchaṭṭanaṃ adhippetaṃ. Uddhaṃvirecananti vamanaṃ ‘‘uddhaṃ dosānaṃ nīharaṇa’’nti vuttattā. Tathā virecananti virecanameva. Adhovirecananti pana suddhivatthikasāvatthiādi vatthikiriyāpi adhippetā ‘‘adho dosānaṃ nīharaṇa’’nti vuttattā. Sīsavirecanaṃ semhanīharaṇādi. Paṭalānīti akkhipaṭalāni. Salākavejjakammanti akkhivejjakammaṃ, idaṃ vuttāvasesasālākiyasaṅgahaṇatthaṃ vuttanti daṭṭhabbanti. Tappanādayopi hi sālākiyānevāti. Mūlāni padhānāni rogūpasame samatthāni bhesajjāni mūlabhesajjāni, mūlānaṃ vā byādhīnaṃ bhesajjāni mūlabhesajjāni. Mūlānubandhavasena hi duvidho byādhi. Mūlaroge ca tikicchite yebhuyyena itaraṃ vūpasamatīti. ‘‘Kāyatikicchanaṃdassetī’’ti idaṃ komārabhaccasallakattasālākiyādikaraṇavisesabhūtatantīnaṃ tattha tattha vuttattā pārisesavasena vuttaṃ, tasmā tadavasesāya tantiyāpi idha saṅgaho daṭṭhabbo. Sabbāni cetāni ājīvahetukāniyeva idhādhippetāni ‘‘micchājīvena jīvikaṃ kappentī’’ti vuttattā . Yaṃ pana tattha tattha pāḷiyaṃ ‘‘iti vā’’ti vuttaṃ, tattha itīti pakāratthe nipāto, vā-iti vikappanatthe. Idaṃ vuttaṃ hoti iminā pakārena, ito aññe na vāti. Tena yāni ito bāhirakapabbajitā sippāyatanavijjāṭṭhānādīni jīvikopāyabhūtāni ājīvapakatā upajīvanti, tesaṃ pariggaho katoti veditabbo.
第27条 “点燃者”指为请求之缘成就之时。所谓恭敬敬与报答业，是指应当回报天神的请求，故为表明供养之因缘和敬献的用途，称为请托的用意。所以说此处的报答果报，是指如言“假若我对此事不生喜欢之心”等誓愿。这里指报答果意的誓言称为“誓愿”。所谓请托，是以誓愿施赠承诺作为回赠和请托。所谓欲望心，仅指女性的无欲望性质。表征符号指男子之象。所谓力的业，是指为消除烦恼与促进成长。所谓嗔恨是指因愤怒所起之恶。此处呕吐指清除，称为“向上清除烦恼”。清除亦即清洗。所谓向下清除是指清理清净室内的污秽业，即“向下清除恶”。头部的清除是指如血液除净等。所谓扔掷纸片，是指掷放湿纸片。所谓刺针医治业，是指用针治病，此举旨在积累针刺医疗之功德。流涕痰等也属于纸片。根、茎等对疾病缓解有用的称为根药，亦即根部的药物。因根的关联，也有二种病症。一种是根病中用药最有效，另一种是用药不佳的。说“形体医治呈现于此”，此说特指儿童疾病及小儿皮肤病的特殊情况，已在处置痂疮处论中说明，所以这里也看见聚集的纸片。诸心识由此处的恶业为生活根本叫作恶业，不能从外在修行方法即施舍等谋生活者称为恶业。那么在那里说“如此即是”时，即此的助词，“或”字表示可能性。言下之意是：外出托钵、修习技艺、学问等谋生活者，是以诸根本生活为依凭而生活，谓之持有。
Mahāsīlavaṇṇanā niṭṭhitā. · 大戒义释已毕。
Pubbantakappikasassatavādavaṇṇanā前际推想者常论义释
§28
28.Bhikkhusaṅghena vuttavaṇṇo nāma ‘‘yāvañcidaṃ tena bhagavatā’’tiādinā vuttavaṇṇo. Etthāyaṃ sambandho – na bhikkhave ettakā eva buddhaguṇā, ye tumhākaṃ pākaṭā, apākaṭā pana ‘‘atthi bhikkhave aññe dhammā’’ti vitthāro. Tattha ‘‘ime diṭṭhiṭṭhānā evaṃ gahitā’’tiādinā sassatādidiṭṭhiṭṭhānānaṃ yathāgahitākārasuññatabhāvappakāsanato, ‘‘tañca pajānanaṃ na parāmasatī’’ti sīlādīnañca aparāmāsaniyyānikabhāvadīpanena niccasārādivirahappakāsanato, yāsu vedanāsu avītarāgatāya bāhirakānaṃ etāni diṭṭhivipphanditāni sambhavanti, tesaṃ paccayabhūtānañca sammohādīnaṃ vedakakārakasabhāvābhāvadassanamukhena sabbadhammānaṃ attattaniyatāvirahadīpanato, anupādāparinibbānadīpanato ca ayaṃ desanā suññatāvibhāvanappadhānāti āha ‘‘suññatāpakāsanaṃ ārabhī’’ti. Pariyattīti vinayādibhedabhinnā tanti. Desanāti tassā tantiyā manasāvavatthāpitāya vibhāvanā, yathādhammaṃ dhammābhilāpabhūtā vā paññāpanā, anulomādivasena vā kathananti pariyattidesanānaṃ viseso pubbeyeva vavatthāpitoti āha ‘‘desanāyaṃ pariyattiya’’nti. Evaṃ ādīsūti ettha ādi-saddena saccasabhāvasamādhipaññāpakatipuññaāpattiñeyyādayo saṅgayhanti. Tathā hi ayaṃ dhamma-saddo ‘‘catunnaṃ bhikkhave dhammānaṃ ananubodhā’’tiādīsu (dī. ni. 2.186; a. ni. 4.1) sacce vattati, ‘‘kusalā dhammā akusalā dhammā’’tiādīsu (dha. sa. 1) sabhāve, ‘‘evaṃdhammā te bhagavanto ahesu’’ntiādīsu (saṃ. ni. 5.378) samādhimhi, ‘‘saccaṃ dhammo dhiti cāgo, sa ve pecca na socatī’’tiādīsu (su. ni. 190) paññāya, ‘‘jātidhammānaṃ bhikkhave sattānaṃ evaṃ icchā uppajjatī’’tiādīsu (ma. ni. 3.373; paṭi. ma. 1.33) pakatiyaṃ, ‘‘dhammo suciṇṇo sukhamāvahātī’’tiādīsu (su. ni. 184; theragā. 303; jā. 1.10.102) puññe, ‘‘cattāro pārājikā dhammā’’tiādīsu (pārā. 233) āpattiyaṃ, ‘‘sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthaṃ āgacchantī’’tiādīsu (mahāni. 156; cūḷani. 85; paṭi. ma. 3.6) ñeyye vattati (ma. ni. aṭṭha. 1.suttanikkhepavaṇṇanā; abhi. aṭṭha. 1.tikamātikāpadavaṇṇanā; bu. vaṃ. aṭṭha. ratanacaṅkamanakaṇḍavaṇṇanā). Dhammā hontīti suññā dhammamattā hontīti attho.
第28条 关于比库僧团所说之教义称谓，如“直到此世尊所说”等。这里的关涉是：比库们，应知诸佛法德不限于你们所知所见，尚有未显之法。比如“此为有见处所涉”之说，揭示了断灭常见无常断灭见等已被蔑视之空性特质。又揭示“对戒等不应轻慢”，明示戒法的绵延不息性。这些烦恼发生时，因外缘而生的见解错乱由此产生。“诸境之苦受皆由无明所牵引”的缘起示现，以及未攀缘涅槃之展示。此说教乃显述空性解脱之术，称为空性解说的专门课程。“说教”之谓，由于其作为言教，以语言传达佛法内容，如表达法义、教义、命令等，属于文献内容的说明。譬如律藏等分章节。因果交互解释而成教义。此称为释义。依此，“教”的初意是“真如本质”等，有信果及其功德。经典中如“四种法不通达”等真理说，善恶法、如是法的存在、佛法之集起、它生者生灭法等都涵盖其中。又说法性空，表明真理至高无上。此教传于众生，令诸法得证实慧，解除烦恼。故称“空法的启示”，即空性的展开。文字传承(音译)即律藏分类。教育及传述法，如佛法的生动传授。佛法集成，自身成了诸佛具足智慧的象征。故在解释中引证诸经，说明悟道之深義。
‘‘Duddasā’’ti eteneva tesaṃ dhammānaṃ dukkhogāhatā pakāsitā hoti. Sace pana koci attano pamāṇaṃ ajānanto ñāṇena te dhamme ogāhituṃ ussāhaṃ kareyya, tassa taṃ ñāṇaṃ appatiṭṭhameva makasatuṇḍasūci viya mahāsamuddeti āha ‘‘alabbhaneyyapatiṭṭhā’’ti. Alabbhaneyyā patiṭṭhā etthāti alabbhaneyyapatiṭṭhāti padaviggaho veditabbo. Alabbhaneyyapatiṭṭhānaṃ ogāhituṃ asakkuṇeyyatāya ‘‘ettakā ete īdisā cā’’ti passituṃ na sakkāti vuttaṃ ‘‘gambhīrattā eva duddasā’’ti. Ye pana daṭṭhumeva na sakkā, tesaṃ ogāhitvā anubujjhane kathā eva natthīti āha ‘‘duddasattā eva duranubodhā’’ti. Sabbapariḷāhapaṭippassaddhimatthake samuppannattā, nibbutasabbapariḷāhasamāpattisamokiṇṇattā ca nibbutasabbapariḷāhā. Santārammaṇāni maggaphalanibbānāni anupasantasabhāvānaṃ kilesānaṃ saṅkhārānañca abhāvato. Atha vā samūhatavikkhepatāya niccasamāhitassa manasikārassa vasena tadārammaṇadhammānaṃ santabhāvo veditabbo kasiṇugghāṭimākāsatabbisayaviññāṇānaṃ anantabhāvo viya. Avirajjhitvā nimittapaṭivedho viya issāsānaṃ avirajjhitvā dhammānaṃ yathābhūtasabhāvabodho sāduraso mahāraso ca hotīti āha atittikaraṇaṭṭhenāti. Paṭivedhappattānaṃ, tesu ca buddhānaṃyeva sabbākārena visayabhāvūpagamanato na takkabuddhiyā gocarāti āha ‘‘uttamañāṇavisayattā’’tiādi. ‘‘Nipuṇā’’ti ñeyyesu tikkhavisadavuttiyā chekā. Yasmā pana so chekabhāvo ārammaṇe appaṭihatavuttitāya sukhumañeyyagahaṇasamatthatāya supākaṭo hoti, tena vuttaṃ ‘‘saṇhasukhumasabhāvattā’’ti.
“难明”的意义如是众法之苦难悟表露。若有人不自量力，妄图以智慧领受此法，他之智慧恰似螃蟹的背壳，沉没于大海，故称为“难以立足”。所谓难以立足，即难以把握。此处所称“严重是难明”，谓智慧深邃难达。未能直观者，领悟后亦难通达，故言“难近者即难行者”。由此引发普遍痛苦的调伏，乃宁静佛果之道。由烦恼及贪欲之消失，形成善法习气之净化。或因彻底分散之心不动，如专注且未动分之念头。们对诸境根本了解的缺少，犹如宇宙空间无限无边。无染着则无被障蔽，能觉察法之真实本质，即是正味智慧的盛大展现。故称“近者之处”是因契机之所，是指于观察之地。观察者之视野极佳，披露诸法，不为凡夫所识，故曰“上乘领悟之处”。所谓“精益求精”，指精微致密之言辞传授。因精细，故有所谓“聚合精妙”的属性。故说“不可轻视”者，实因深入观照细微法门。由细心知觉而得之。
Aparo nayo – vinayapaṇṇattiādigambhīraneyyavibhāvanato gambhīrā. Kadāci asaṅkhyeyyamahākappe atikkamitvāpi dullabhadassanatāya duddasā. Dassanañcettha paññācakkhuvaseneva veditabbaṃ. Dhammanvayasaṅkhātassa anubodhassa kassacideva sambhavato duranubodhā. Santasabhāvato, veneyyānañca guṇasampadānaṃ pariyosānattā santā. Attano ca paccayehi padhānabhāvaṃ nītatāya paṇītā. Samadhigatasaccalakkhaṇatāya atakkehi, atakkena vā ñāṇena avacaritabbatāya atakkāvacarā. Nipuṇaṃ, nipuṇe vā atthe saccappaccayākārādivasena vibhāvanato nipuṇā. Loke aggapaṇḍitena sammāsambuddhena vedīyanti pakāsīyantīti paṇḍitavedanīyā. Anāvaraṇañāṇapaṭilābhato hi bhagavā ‘‘sabbavidū haṃ asmi, (dha. pa. 353; mahāva. 11; kathā. 405) dasabalasamannāgato bhikkhave tathāgato’’tiādinā (saṃ. ni. 2.21) attano sabbaññutādiguṇe pakāseti. Tenevāha ‘‘sayaṃ abhiññā sacchikatvā pavedetī’’ti.
另一种法门是对律藏等训诂的深入难懂解说。此历经无数大劫，虽超量时间，依然难以洞察。此处须当作五眼眯目般之见地审察。对法的条理性认知，有时体悟极为稀少。出于平和本性，和善为人，且做到深入明了，故称为平和无扰。于自身缘起，法的支配关系等洞察清澈明确。已具智慧且深入者，能够明辨到最终因果。深入义者，从因果始终条理清晰阐释。世间一流智者所悟之佛陀，普遍宣示智慧之教义。具无隐智者，即是所谓的“诸法皆智”，佛陀具有十力之能，且证实自身圆满无余智慧。佛因精进努力，真实示现广大智慧之果效。
Tattha kiñcāpi sabbaññutaññāṇaṃ phalanibbānāni viya sacchikātabbasabhāvaṃ na hoti, āsavakkhayañāṇe pana adhigate adhigatameva hotīti tassa paccakkhakaraṇaṃ sacchikiriyāti āha ‘‘abhivisiṭṭhena ñāṇena paccakkhaṃ katvā’’ti. Abhivisiṭṭhena ñāṇenāti ca hetuatthe karaṇavacanaṃ, abhivisiṭṭhañāṇādhigamahetūti attho. Abhivisiṭṭhañāṇanti vā paccavekkhaṇañāṇe adhippete karaṇavacanampi yujjatiyeva. Pavedanañcettha aññāvisayānaṃ saccādīnaṃ desanākiccasādhanato, ‘‘ekomhi sammāsambuddho’’tiādinā (mahāva. 11; kathā. 405) paṭijānanato ca veditabbaṃ. Vadamānāti ettha sattiattho māna-saddo, vattuṃ ussāhaṃ karontoti attho. Evaṃbhūtā ca vattukāmā nāma hontīti āha ‘‘vaṇṇaṃ vattukāmā’’ti. Sāvasesaṃ vadantopi viparītaṃ vadanto viya ‘‘sammā vadatī’’ti na vattabboti āha ‘‘ahāpetvā’’ti, tena anavasesattho idha sammā-saddoti dasseti. ‘‘Vattuṃ sakkuṇeyyu’’nti iminā ‘‘vadeyyu’’nti sakatthadīpanabhāvamāha. Ettha ca kiñcāpi bhagavato dasabalādiñāṇānipi anaññasādhāraṇāni, sappadesavisayattā pana tesaṃ ñāṇānaṃ na tehi buddhaguṇā ahāpetvā gahitā nāma honti, nippadesavisayattā pana sabbaññutaññāṇassa tasmiṃ gahite sabbepi buddhaguṇā gahitā eva nāma hontīti imamatthaṃ dasseti ‘‘yehi…pe… vadeyyu’’nti. Puthūni ārammaṇāni etassāti puthuārammaṇaṃ, sabbārammaṇattāti adhippāyo. Atha vā puthuārammaṇārammaṇatoti etasmiṃ atthe ‘‘puthuārammaṇato’’ti vuttaṃ, ekassa ārammaṇa-saddassa lopaṃ katvā ‘‘oṭṭhamukho kāmāvacara’’nti ādīsu viya, tenassa puthuñāṇakiccasādhakataṃ dasseti. Tathā hetaṃ tīsu kālesu appaṭihatañāṇaṃ, catuyoniparicchedakañāṇaṃ, pañcagatiparicchedakañāṇaṃ, chasu asādhāraṇañāṇesu sesāsādhāraṇañāṇāni, sattaariyapuggalavibhāvakañāṇaṃ, aṭṭhasupi parisāsu akampanañāṇaṃ, navasattāvāsaparijānanañāṇaṃ, dasabalañāṇanti evamādīnaṃ anekasatasahassabhedānaṃ ñāṇānaṃ yathāsambhavaṃ kiccaṃ sādhetīti. ‘‘Punappunaṃ uppattivasenā’’ti etena sabbaññutaññāṇassa kamavuttitaṃ dasseti. Kamenāpi hi taṃ visayesu pavattati, na sakiṃyeva yathā bāhirakā vadanti ‘‘sakiṃyeva sabbaññū sabbaṃ jānāti, na kamenā’’ti.
然而，并非一切全知智慧和涅槃境界都必然被直证，佛陀证悟乃因断除烦恼智慧达至终极。佛陀自述以殊胜智慧全面审视诸法。此种殊胜智慧即观照正断之缘起，并以此为证实基础，故称其为智慧之证。宣说他识诸真理，是因为有殊胜的宗旨与功能。宣说者以自证的真理角色行事，显示“唯一真觉者”的高贵身份。言説即指辩论争论之义，是启发他人而作出宣说。诸佛亦欲彰显其所拥有的殊胜智慧。愿以光明显现之色，其言辞即为精进辩说。即便众人所说皆相反，若佛正确宣说，所言乃正语，不宜质疑，乃故称为“正语”。因言辞而可被明白，其目的在于说明佛陀具足的十力智慧。虽然各识所感知不同，佛教的智慧无二，全集一处，故称为全知智慧。多种念头的出现，皆为修持之引发。亦称为新念起基。因果重点法门所示，使佛的智慧清晰显现。由此，判断其为圆满智慧的显现，体现了深厚的法义。此亦说明智慧不依赖于外力，佛之智慧自体光明能够贯通一切，则无所不知也。
Yadi evaṃ acinteyyāparimeyyabhedassa ñeyyassa paricchedavatā ekena ñāṇena niravasesato kathaṃ paṭivedhoti, ko vā evamāha ‘‘paricchedavantaṃ buddhañāṇa’’nti. Anantañhi taṃ ñāṇaṃ ñeyyaṃ viya. Vuttañhetaṃ ‘‘yāvatakaṃ ñeyyaṃ tāvatakaṃ ñāṇaṃ. Yāvatakaṃ ñāṇaṃ, tāvatakaṃ ñeyya’’nti (mahāni. 156; cūḷani. 85; paṭi. ma. 3.5). Evampi jātibhūmisabhāvādivasena disādesakālādivasena ca anekabhedabhinne ñeyye kamena gayhamāne anavasesapaṭivedho na sambhavati yevāti, nayidamevaṃ. Kasmā? Yaṃ kiñci bhagavatā ñātuṃ icchitaṃ sakalaṃ ekadeso vā. Tattha appaṭihatacāratāya paccakkhato ñāṇaṃ pavattati, vikkhepābhāvato ca bhagavā sabbakālaṃ samāhitova ñātuṃ, icchitassa paccakkhabhāvo na sakkā nivāretuṃ ‘‘ākaṅkhāpaṭibaddhaṃ buddhassa bhagavato ñāṇa’’ntiādi (mahāni. 156; cūḷani. 85; paṭi. ma. 3.5) vacanato, na cettha dūrato cittapaṭaṃ passantānaṃ viya, ‘‘sabbe dhammā anattā’’ti vipassantānaṃ viya ca anekadhammāvabodhakāle anirūpitarūpena bhagavato ñāṇaṃ pavattatīti gahetabbaṃ acinteyyānubhāvatāya buddhañāṇassa. Tenevāha ‘‘buddhavisayo acinteyyo’’ti (a. ni. 4.77). Idaṃ panettha sanniṭṭhānaṃsabbākārena sabbadhammāvabodhanasamatthassa ākaṅkhāpaṭibaddhavuttino anāvaraṇañāṇassa paṭilābhena bhagavā santānena sabbadhammapaṭivedhasamattho ahosi sabbaneyyāvaraṇassa pahānato, tasmā sabbaññū, na sakiṃyeva sabbadhammāvabodhato , yathā santānena sabbaindhanassa dahanasamatthatāya pāvako ‘‘sabbabhū’’ti vuccatīti.
若欲以一种智慧，断尽无穷无量、不可思议的所知，断法如段而尽了，何以穿破达到究竟？谁曾称说“具段慧眼的佛智”？因为该智慧如无限多的所知。经典中称：“所知有多广，智慧亦广；智慧有多广，所知亦多。”诸如生灭地、色诸相及时处众多类别不一的所知中，虽欲涵盖，亦无法尽证，如是故不成立。为何？世尊欲知一切，唯在一处。彼时凭洁净正行，现前明了的智慧生起，无散乱故，世尊恒常安住念定而知，现前之欲无法遏制，称为“有愿锁定之佛陀世尊的智慧”等。若非此，则似远观心意清净者，于“诸法无我”与慧观者，智能如无法准确示现的诸法知识般，世尊智慧实难常转。由此乃释“佛境之无可思议”说法。此处断定，世尊具足无碍的智慧，届于一切法之了知，已断除所知障碍，于是称为一切智者，犹火遍燃凡间，谓“诸法尽也”。
Vavatthāpanavacananti sanniṭṭhāpanavacanaṃ, avadhāraṇavacananti attho. Aññe vāti ettha avadhāraṇena nivattitaṃ dasseti ‘‘na pāṇātipātā veramaṇiādayo’’ti, ayañca eva-saddo aniyatadesatāya ca-saddo viya yattha vutto, tato aññatthāpi vacanicchāvasena upatiṭṭhatīti āha ‘‘gambhīrā vā’’tiādi. Sabbapadehīti yāva ‘‘paṇḍitavedanīyā’’ti idaṃ padaṃ, tāva sabbapadehi. Sāvakapāramiñāṇanti sāvakānaṃ dānādipāripūriyā nipphannaṃ vijjattayachaḷabhiññācatuppaṭisambhidādibhedaṃ ñāṇaṃ. Tatoti sāvakapāramiñāṇato. Tatthāti sāvakapāramiñāṇe. Tatopīti anantaraniddiṭṭhato paccekabuddhañāṇatopi, ko pana vādo sāvakapāramiñāṇatoti adhippāyo. Etthāyaṃ atthayojanā – kiñcāpi sāvakapāramiñāṇaṃ heṭṭhimasekkhañāṇaṃ puthujjanañāṇañca upādāya gambhīraṃ, paccekabuddhañāṇaṃ upādāya na tathā gambhīranti ‘‘gambhīramevā’’ti na sakkā vattuṃ. Tathā paccekabuddhañāṇampi sabbaññutaññāṇaṃ upādāyāti tattha vavatthānaṃ na labbhati, sabbaññutaññāṇadhammā pana sāvakapāramiñāṇādīnaṃ viya kiñci upādāya agambhīrabhāvābhāvato gambhīrā vāti. Yathā cettha vavatthānaṃ dassitaṃ, evaṃ sāvakapāramiñāṇaṃ duddasaṃ, paccekabuddhañāṇaṃ pana tato duddasataranti tattha vavatthānaṃ natthītiādinā vavatthānasabbhāvo netabbo. Tenevāha ‘‘tathā duddasāva…pe… veditabba’’nti.
“说明之语”谓示明之言，“涵摄之语”谓内容归纳之义。又也指向于此涵摄，即“非杀生等戒”，声词显示不可定者之意，由此延伸含义广阔，称“深奥”等。整词范围至“应受介绍者”，即指全部辞句。比库波罗蜜智慧，谓比库从施法等功德集圆满，七觉支、四善根等分辨知识亦齐备，此即称为“比库波罗蜜智慧”。此处“是”指比库波罗蜜智慧。由此推及无间断呈示的辟支佛智慧，又推及何种论说为比库波罗蜜智慧，便由此铺陈。此意即任何比库波罗蜜智慧皆不如初学小智慧和俗人智慧、无学辟支佛智慧更深奥，亦不可说“仅深奥”，故不应断言如此。然后此处不会有对辟支佛智慧的说明，谓诸智物之性质，波罗蜜智慧等虽有所依，故分深浅不同。此处所述释义，谓比库波罗蜜智慧深奥微妙难解，辟支佛智慧亦较难解，非能详述，故称“难示现”等。
Kasmā panetaṃ evaṃ āraddhaṃti etthāyaṃ adhippāyo – bhavatu tāva niravasesabuddhaguṇavibhāvanūpāyabhāvato sabbaññutaññāṇaṃ ekampi puthunissayārammaṇañākiccasiddhiyā ‘‘atthi bhikkhave aññeva dhammā’’tiādinā bahuvacanena uddiṭṭhaṃ, tassa pana vissajjanaṃ saccapaccayākārādivisesavasena anaññasādhāraṇena vibhajananayena anārabhitvā sanissayānaṃ diṭṭhīnaṃ vibhajanavasena kasmā āraddhanti. Tattha yathā saccapaccayākārādīnaṃ vibhajanaṃ anaññasādhāraṇaṃ, sabbaññutaññāṇasseva visayo, evaṃ niravasesena diṭṭhigatavibhajanampīti dassetuṃ ‘‘buddhānañhī’’tiādi āraddhaṃ. Tattha ṭhānānīti kāraṇāni. Gajjitaṃ mahantaṃ hotīti desetabbassa atthassa anekavidhatāya, duviññeyyatāya ca nānānayehi pavattamānaṃ desanāgajjitaṃ mahantaṃ vipulaṃ, bahubhedañca hoti. Ñāṇaṃ anupavisatīti tato eva ca desanāñāṇaṃ desetabbadhamme vibhāgaso kurumānaṃ anupavisati, te anupavissa ṭhitaṃ viya hotīti attho.
为何如是起论？此处以为——由于无漏佛之出世功德光明的分别圆融，唯一无二的无畏智慧生起，因此以复数“诸法存在”而陈说。然以真实因缘等无为法分别之特异，不与他同，故引起论说。譬如考量经典对因缘之复合分别，显示无二无异。又以“佛陀所说”故而启发讲话之立场。犹如大雷声震响，有多种差别，二义难辨，随处宣说经典义旨也殊异。此状况谓智慧未入座，因而说为未降伏。是故，布施等智慧之论说未能归入诸所说，因此论说虽言智慧，而实未入深处而止。如是故出现多种分述。
Buddhañāṇassa mahantabhāvo paññāyatīti evaṃvidhassa nāma dhammassa desakaṃ paṭivedhakañcāti buddhānaṃ desanāñāṇassa paṭivedhañāṇassa ca uḷārabhāvo pākaṭo hoti. Ettha ca kiñcāpi ‘‘sabbaṃ vacīkammaṃ buddhassa bhagavato ñāṇapubbaṅgamaṃ ñāṇānuparivattī’’ti (mahāni. 69; cūḷani. 85; paṭi. ma. 3.5; netti. 14) vacanato sabbāpi bhagavato desanā ñāṇarahitā natthi, sīhasamānavuttitāya ca sabbattha samānussāhappavatti desetabbadhammavasena pana desanā visesato ñāṇena anupaviṭṭhā gambhīratarā ca hotīti daṭṭhabbaṃ. Kathaṃ pana vinayapaṇṇattiṃ patvā desanā tilakkhaṇāhatā suññatāpaṭisaṃyuttā hotīti? Tatthāpi ca sannisinnaparisāya ajjhāsayānurūpaṃ pavattamānā desanā saṅkhārānaṃ aniccatādivibhāvanī, sabbadhammānaṃ attattaniyatābhāvappakāsanī ca hoti. Tenevāha ‘‘anekapariyāyena dhammiṃ kathaṃ katvā’’tiādi.
佛智之广大，即指此类教法为主之显现者。故而佛教教理与解说，显出佛智广大之特征。亦有言“诸法皆随佛智先行转”，由此可知佛说法无不具智且智慧光明，如狮吼一般无畏遍及。但为何律藏释义和教学无有所学覆盖，标无法性空等？尚是在特定僧众处随机宣说善法之无常等，无我等义理，显示诸法自性不可执着也无固定实体。不违背此故，有言“以多种方式阐述法义”，以护持教理完整恒转故。
Bhūmantaranti dhammānaṃ avatthāvisesañca ṭhānavisesañca. Tattha avatthāvisesosatiādidhammānaṃ satipaṭṭhānindriyabalabojjhaṅgamaggaṅgādibhedo. Ṭhānaviseso kāmāvacarādibhedo. Paccayākārapadassa attho heṭṭhā vuttoyeva. Samayantaranti diṭṭhivisesā, nānāvihitā diṭṭhiyoti attho, aññasamayaṃ vā. Evaṃ otiṇṇe vatthusminti evaṃ lahukagarukādivasena tadanurūpe otiṇṇe vatthusmiṃ sikkhāpadapaññāpanaṃ.
“地”谓法之内容与性质差别，“处”谓法之所住与特异差别。内容特异涵盖如四念处、六根、力、觉支、修行道等不同种类。所住特异涵盖欲界、色界、无色界等不同界属。“因缘相位”意指条件相互依存之义，凸显具时相之内涵变化，或差异观念。此谓“时相差别”。诸如上述内容不同程度轻重之区别，教学戒律之辨析等，皆立于此差别之中。
Yadipi kāyānupassanādivasena satipaṭṭhānādayo suttantapiṭakepi (dī. ni. 2.374; ma. ni. 1.107) vibhattā, suttantabhājanīyādivasena pana abhidhammeyeva te savisesaṃ vibhattāti āha ‘‘ime cattāro satipaṭṭhānā…pe… abhidhammapiṭakaṃ vibhajitvā’’ti. Tattha ‘‘satta phassā’’ti sattaviññāṇadhātusampayogavasena vuttaṃ. Tathā ‘‘satta vedanā’’tiādīsupi. Lokuttarā dhammā nāmāti ettha iti-saddo ādiattho, pakārattho vā, tena vuttāvasesaṃ abhidhamme āgataṃ dhammānaṃ vibhajitabbākāraṃ saṅgaṇhāti. Catuvīsati samantapaṭṭhānāni etthāti catuvīsatisamantapaṭṭhānaṃ, abhidhammapiṭakaṃ. Ettha paccayanayaṃ aggahetvā dhammavaseneva samantapaṭṭhānassa catuvīsatividhatā vuttā. Yathāha –
虽说身观等念处已在经藏中分别阐述（长部杂藏等），然未列出细分文本，阿毗达摩正是诠释区分之所在，曰“这四念处……别分阿毗达摩藏”者。于“七触”指因缘和合七种识结合，亦同“七受”等。所谓“出世间法”，此语首尾指称，涵盖阿毗达摩中新入之教理分类。意谓阿毗达摩藏分别整理教理之全貌，共分二十四大类。其内依据因缘展开法理，详细论述二十四方面。正如所说——
‘‘Tikañca paṭṭhānavaraṃ dukuttamaṃ,
『三』者对『分』具有极深之苦义，
Dukatikañceva tikadukañca;
『两个三』及『三个二』亦如是，
Tikatikañceva dukadukañca,
『三个三个』及『二个二个』亦同苦义，
Cha anulomamhi nayā sugambhīrā. (paṭṭhā. 1.paccayaniddesa 41, 44, 48, 52);
此『三』此『二』之义，循顺于此意理，体深广也。（此义见于《分论》第一篇缘起解析第41、44、48、52节）
Tathā –
同样地——
Tikañca…pe… cha paccanīyamhi nayā sugambhīrā;
『三』者……复言……于此缘起处义，此理循顺通达，体义深广也；
Tikañca…pe… cha anulomapaccanīyamhi nayā sugambhīrā;
『三』者，在随顺因缘关系的说法中，属于深奥难解之理；
Tikañca…pe… paccanīyānulomamhi nayā sugambhīrā’’ti. (paṭṭhā. 1.paccayaniddesa 44, 52);
『三』者，在因缘顺序的说法中，属于深奥难解之理。〔出处：部分净行分判释44、52〕
Evaṃ dhammavasena catuvīsatibhedesu tikapaṭṭhānādīsu ekekaṃ paccayanayena anulomādivasena catubbidhaṃ hotīti channavuti samantapaṭṭhānāni. Tattha pana dhammānulome tikapaṭṭhāne kusalattike paṭiccavāre paccayānulome hetumūlake hetupaccayavasena ekūnapaññāsa pucchānayā satta vissajjananayāti ādinā dassiyamānā anantabhedā nayāti āha ‘‘anantanaya’’nti. Hoti cettha –
依教法于是，在二十四种因缘关系的三种属性等中，按照各自相顺因缘的说法等，存在四种不同类型的三种法门，称为二十四种共相似的法门。然据法缘的顺序看，在三法门中与善分别相关的因缘统一之中，有五十九种因缘问答，七种净化因缘次第等，显示无尽分法，故谓之『无尽因缘』。其义如下——
‘‘Paṭṭhānaṃ nāma paccekaṃ dhammānaṃ anulomādimhi tikadukādīsu yā paccayamūlavisiṭṭhā catunayato sattadhā gatī’’ti.
所谓『法门』者，是指各个法在依因缘相顺或三法门等，依据四条链条共达七种路径的对应关系。
Navahākārehīti uppādādīhi navahi paccayākārehi. Tattha uppajjati etasmā phalanti uppādo, uppattiyā kāraṇabhāvo. Sati ca avijjāya saṅkhārā uppajjanti, na asati, tasmā avijjā saṅkhārānaṃ uppādo hutvā paccayo hoti. Tathā avijjāya sati saṅkhārā pavattanti dharanti, nivisanti ca, te avijjāya sati phalaṃ bhavādīsu khipanti, āyūhanti phaluppattiyā ghaṭanti, saṃyujjanti attano phalena, yasmiṃ santāne sayañca uppannā, taṃ palibundhanti, paccayantarasamavāye udayanti uppajjanti, hinoti ca saṅkhārānaṃ kāraṇabhāvaṃ gacchati, paṭicca avijjaṃ saṅkhārā ayanti pavattantīti evaṃ avijjāya saṅkhārānaṃ kāraṇabhāvūpagamanavisesā uppādādayo veditabbā. Tathā saṅkhārādīnaṃ viññāṇādīsu.
『九因形态』者，是指以现起等九种因缘形态而言。其中现起产生因，与果报相应，有因得生之性。念觉则无明生行；非念则无明不生。因无明为行之现起故成为因缘。由此无明以念守护行，行则持存、安住，行以无明为果在有漏界，相继增长，亦有果报现起，交接联结于自身之果，且于际会中生出新法，起生起灭，行有因缘之本性。由此依无明生起行等因缘特质，须明察实知。依此理亦适用于行等及识等。
Uppādaṭṭhitītiādīsu ca tiṭṭhati etenāti ṭhiti, kāraṇaṃ. Uppādo eva ṭhiti uppādaṭṭhiti. Esa nayo sesesupi. Yasmā ayonisomanasikāro, ‘‘āsavasamudayā avijjāsamudayo’’ti (ma. ni. 1.103) vacanato āsavā ca avijjāya paccayo, tasmā vuttaṃ ‘‘ubhopete dhammā paccayasamuppannā’’ti. Paccayapariggahe paññāti saṅkhārānaṃ avijjāya ca uppādādike paccayākāre paricchinditvā gahaṇavasena pavattā paññā. Dhammaṭṭhitiñāṇanti dhammānaṃ paccayuppannānaṃ paccayabhāvato dhammaṭṭhitisaṅkhāte paṭiccasamuppāde ñāṇaṃ. Paccayadhammā hi paṭiccasamuppāde ‘‘dvādasa paṭiccasamuppādā’’ti vacanato dvādasa paccayā. Ayañca nayo na paccuppanne eva, atha kho atītānāgatakālepi, na ca avijjāya eva saṅkhāresu, atha kho saṅkhārādīnampi viññāṇādīsu labbhatīti paripuṇṇaṃ katvā paccayākārassa vibhattabhāvaṃ dassetuṃ ‘‘atītampi addhāna’’ntiādi pāḷiṃ ārabhi. Paṭṭhāne (paṭṭhā. 1.paccayaniddesa 1) dassitā hetādipaccayā evettha uppādādipaccayākārehi gahitāti te yathāsambhavaṃ nīharitvā yojetabbā, ativitthārabhayena pana na yojayimha.
关于『现起立据』等，意谓依止、原因。现起即是因缘立据。此理不变。因无正念观察而生慧说『烦恼生起无明生起』之语，愚痴为无明之因，故言『二法相互依缘生起』。分析因缘时，慧能破断无明等生起因之因缘种类，而分门别类传授，称为法立知，即对具有因缘属性之法的起据之智，即缘起智慧。因缘法中之智慧，乃缘起十二因缘所示之缘法。因缘事理即称『十二缘起』。此理不偏仅今时，而包括过去、未来之际，且非仅限于无明对行，亦扩及行及识等，依此方显完整取法具备因缘分类。为彰显此法门因缘性质之彻底，故从巴利文起始称为『过去亦现见』。在净行分中（净行分1•因缘说明1）所示，即所说原理因缘，皆囊括于此处现起等因缘形态之中，应尽量连贯归纳，勿过度展开而混淆。
Tassa tassa dhammassāti tassa tassa saṅkhārādipaccayuppannadhammassa. Tathā tathā paccayabhāvenāti uppādādihetādipaccayabhāvena. Atītapaccuppannānāgatavasena tayo addhā kālā etassāti tiyaddhaṃ. Hetuphalaphalahetuhetuphalavasena tayo sandhī etassāti tisandhiṃ. Saṅkhippanti ettha avijjādayo viññāṇādayo cāti saṅkhepo, kammaṃ vipāko ca. Saṅkhippanti etthāti vā saṅkhepo, avijjādayo viññāṇādayo ca. Koṭṭhāsapariyāyo vā saṅkhepa-saddo. Atīte kammasaṅkhepādivasena cattāro saṅkhepā etassāti catusaṅkhepaṃ. Sarūpato avuttāpi tasmiṃ tasmiṃ saṅkhepe ākirīyanti avijjāsaṅkhārādiggahaṇehi pakāsīyantīti ākārā, atīte hetuādīnaṃ vā pakārā ākārā, te saṅkhepe pañca pañca katvā vīsatiākārā etassāti vīsatākāraṃ.
『各各之法』者，谓各各由行等缘所生之法。『如此如此为缘之状态』者，谓以生起等为因等之缘的状态。以过去、现在、未来三者为时分，故称「三时」。以因果、果因、因果三者为连结，故称「三连结」。此处『摄略』者，谓无明等与识等，即业与果报；或『于此摄略』者，谓无明等与识等；或「摄略」一词乃「部分」之同义。以过去业摄等四摄为其组成，故称「四摄」。虽未就自相明说，然于各各摄中，藉由摄取无明、行等，得以显示，故称「相」；或过去因等之种种样态称为「相」，于各摄中各设五相，合为二十相，故称「二十相」。
Khattiyādibhedena anekabhedabhinnāpi sassatavādino jātisatasahassānussaraṇādino abhinivesahetuno vasena cattārova honti , na tato uddhaṃ adhoti sassatavādādīnaṃ parimāṇaparicchedassa anaññavisayataṃ dassetuṃ ‘‘cattāro janā’’tiādimāha. Tattha cattāro janāti cattāro janasamūhā. Idaṃ nissāyāti idaṃ idappaccayatāya sammā aggahaṇaṃ, tatthāpi ca hetuphalabhāvena sambandhānaṃ santatighanassa abheditattā paramatthato vijjamānampi bhedanibandhanaṃ nānattanayaṃ anupadhāretvā gahitaṃ ekattaggahaṇaṃ nissāya. Idaṃ gaṇhantīti idaṃ sassataggahaṇaṃ abhinivissa voharanti, iminā nayena ekaccasassatavādādayopettha yathāsambhavaṃ yojetvā vattabbā. Bhinditvāti ‘‘ātappamanvāyā’’tiādinā vibhajitvā ‘‘tayidaṃ bhikkhave tathāgato pajānātī’’tiādinā vimadditvā nijjaṭaṃ nigumbaṃ katvā diṭṭhijaṭāvijaṭanena diṭṭhigumbavivaraṇena ca.
依种姓等差别，虽众殊异，执有常见者因无数生死轮回之执着缘故，被成四种。非为论断此四总显常见等范围，故说“众生四类”及诸说。此四类名为“四众生”，即四群众。此‘nissāya’者，谓此乃依正当之现缘而获摄，及因缘果报关系密集不异，最深意而言，自彼分离别别不断，乃聚合为一统一摄聚。如是谓之‘nissāya’。‘Gaṇhantīti’者，谓此摄聚乃执著常见，彼等以此教法理路依方便予结合，若分断必成废谬，盖破执断乃以‘热诚、正念等’解脱结网。如‘vibhaṅgitvā’分断，‘tayidaṃ bhikkhave tathāgato pajānātī’等句明显其理，乃破暗胡言妄说之辨，故为明镜破缛，开示正见之意。
‘‘Tasmā’’tiādinā buddhaguṇe ārabbha desanāya samuṭṭhitattā sabbaññutaññāṇaṃ uddisitvā desanākusalo bhagavā samayantaraviggāhaṇavasena sabbaññutaññāṇameva vissajjetīti dasseti. ‘‘Santī’’ti iminā tesaṃ diṭṭhigatikānaṃ vijjamānatāya avicchinnataṃ, tato ca nesaṃ micchāgāhato sithilakaraṇavivecanehi attano desanāya kiccakāritaṃ, avitathatañca dīpeti dhammarājā.
“Tasmā”及后诸言，此皆起自佛陀功德，从宣说法起，显现无上智慧，世尊深善说法，示现智慧普遍无漏，为传法由缘。‘Santī’者，示此诸见之流转不断，无间断。由此，非正确接受者执持疏松，为己法施行致使杜会，佛法之王乃示现真实清明，引正见正理。
§29
29.Atthīti ‘‘saṃvijjantī’’ti iminā samānattho puthuvacanavisayo eko nipāto ‘‘atthi imasmiṃ kāye kesā’’tiādīsu (dī. ni. 2.377; ma. ni. 1.110; ma. ni. 3.154; saṃ. ni. 4.127; khu. pā. 3.1) viya. Sassatādivasena pubbantaṃ kappentīti pubbantakappikā. Yasmā pana te taṃ pubbantaṃ purimasiddhehi taṇhādiṭṭhikappehi kappetvā, āsevanabalavatāya vicittavuttitāya ca vikappetvā aparabhāgasiddhehi abhinivesabhūtehi taṇhādiṭṭhiggāhehi gaṇhanti abhinivisanti parāmasanti, tasmā vuttaṃ ‘‘pubbantaṃkappetvā vikappetvā gaṇhantī’’ti. Taṇhupādānavasena vā kappanaggahaṇāni veditabbāni. Taṇhāpaccayā hi upādānaṃ. Koṭṭhāsesūti ettha koṭṭhāsādīsūti attho veditabbo. Padapūraṇasamīpaummaggādīsupi hi anta-saddo dissati. Tathā hi ‘‘iṅgha tvaṃ suttante vā gāthāyo vā abhidhammaṃ vā pariyāpuṇassu (pāci. 442), suttante okāsaṃ kārāpetvā’’ti (pāci. 1221) ca ādīsu padapūraṇe anta-saddo vattati, gāmantaṃ osareyya, (pārā. 409; cūḷava. 343) gāmantasenāsana’’ntiādīsu samīpe , ‘‘kāmasukhallikānuyogo eko anto, atthīti kho kaccāna ayameko anto’’tiādīsu (saṃ. ni. 2.15; 3.90) ummaggeti.
29. “Atthīti samvijjantī”者，本文讲述同义之普通词，“有于此身中诸毛”等之意，乃众说所依。如常等力以过去业致现前。因诸渴爱见所感，彼等依此过去业起变易，因所习执被。所依称为“先前”，彼即以因之力变化，成执着之见不得破除，谓之“执著”。此谓欲因执著之习造成。“Koṭṭhāsesūti”者，此处可解为“类别”等义。词尾“antā”常见作句末，语音填补之用。比如“愿你在圣典或歌且论中，补足词尾”等。亦如“村庄集会”为语词补尾，“欲乐结合为一”等，皆名“词尾”或“附加”之义。
Kappa-saddo mahākappasamantabhāvakilesakāmavitakkakālapaññattisadisabhāvādīsu vattatīti āha ‘‘sambahulesu atthesu vattatī’’ti. Tathā hesa ‘‘cattārimāni bhikkhave kappassa asaṅkhyeyyānī’’tiādīsu (a. ni. 4.156) mahākappe vattati, ‘‘kevalakappaṃ veḷuvanaṃ obhāsetvā’’tiādīsu (saṃ. ni. 1.94) samantabhāve, ‘‘saṅkappo kāmo, rāgo kāmo, saṅkapparāgo kāmo’’tiādīsu (mahāni. 1; cūḷani. 8) kilesakāme, ‘‘takko vitakko saṅkappo’’tiādīsu (dha. sa. 7) vitakke, ‘‘yena sudaṃ niccakappaṃ viharāmī’’tiādīsu (ma. ni. 1.387) kāle, ‘‘iccāyasmā kappo’’tiādīsu (su. ni. 1090; cūḷani. 113) paññattiyaṃ, ‘‘satthukappena vata kira bho sāvakena saddhiṃ mantayamānā na jānimhā’’tiādīsu (ma. ni. 1.260) sadisabhāve vattatīti. Vuttampi cetanti mahāniddesaṃ (mahāni. 28) sandhāyāha. Taṇhādiṭṭhivasenāti diṭṭhiyā upanissayabhūtāya sahajātāya abhinandanabhūtāya ca taṇhāya, sassatādiākārena abhinivisantassa micchāgāhassa ca vasena. Pubbenivutthadhammavisayāya kappanāya adhippetattā atītakālavācako idha pubba-saddo, rūpādikhandhavinimuttassa kappanāvatthuno abhāvā anta-saddo ca bhāgavācakoti āha ‘‘atītaṃ khandhakoṭṭhāsa’’nti. ‘‘Kappetvā’’ti ca tasmiṃ pubbante taṇhāyanābhinivesānaṃ samatthanaṃ pariniṭṭhāpanamāha. Ṭhitāti tassā laddhiyā avijahanaṃ. Ārabbhāti ālambitvā. Visayo hi tassā diṭṭhiyā pubbanto. Visayabhāvato eva hi so tassā āgamanaṭṭhānaṃ, ārammaṇapaccayo cāti vuttaṃ ‘‘āgamma paṭiccā’’ti.
“Kappa”一词，于论中多作“广大之劫”解，涉及烦恼想等习气集聚之义。譬如“诸大劫”、“广大劫中”、“执著欲乐的意念”、“思绪”等诸义演变而来。此乃依众多义涵，据诸注释言：“在各种义中皆成立故适用”。诸如大劫、执念、欲态、心念、时间、约定、师弟子之间共识等皆属释义。大意云：因渴爱见等错乱执着，依过去诸法变易而发，谓之“过去五蕴、类别”等指代。“Kappetvā”义指破除渴爱见并究竟完成。‘Ṭhita’即成功获得。‘Ārabbhāti’乃依止。‘Visaya’即视界，即入境点。由视界故称‘āgamma paṭicca’依缘来因。
Adhivacanapadānīti paññattipadāni. Dāsādīsu sirivaḍḍhakādi-saddā viya vacanamattameva adhikāraṃ katvā pavattiyā adhivacanaṃ paññatti. Atha vā adhi-saddo uparibhāve, vuccatīti vacanaṃ, upari vacanaṃ adhivacanaṃ, upādābhūtarūpādīnaṃ upari paññāpiyamānā upādāpaññattīti attho , tasmā paññattidīpakapadānīti attho daṭṭhabbo. Paññattimattañhetaṃ vuccati, yadidaṃ ‘‘attā, loko’’ti ca, na rūpavedanādayo viya paramattho. Adhikavuttitāya vā adhivuttiyoti diṭṭhiyo vuccanti. Adhikañhi sabhāvadhammesu sassatādiṃ pakatiādidabbādiṃ jīvādiṃ kāyādiñca abhūtamatthaṃ ajjhāropetvā diṭṭhiyo pavattantīti.
“Adhivacanapadānīti”指为依约定名称而言，即约说词。“Dāsādivsu sirivaḍḍhakādi-saddā”等词汇，具足此意义，故语意范畴专属。末句言“‘attā, loko’等非色受想等真实义”，即诸表面词语非法性真实，惟为约定俗成之称谓。再言“adhikavuttiyoti”即称“观”的意思。于论说无常常住鬼神等存在，意谓以附加错误观妄加于生命诸法之上，形成“现象世界观”，谓此为种种“所见”。
§30
30.Abhivadantīti ‘‘idameva saccaṃ, moghamañña’’nti (ma. ni. 2.187, 203, 427; ma. ni. 3.27, 29) abhinivisitvā vadanti ‘‘ayaṃ dhammo, nāyaṃ dhammo’’tiādinā vivadanti. Abhivadanakiriyāya ajjāpi avicchedabhāvadassanatthaṃ vattamānakālavacanaṃ. Diṭṭhi eva diṭṭhigataṃ ‘‘muttagataṃ, (ma. ni. 2.119; a. ni. 9.11) saṅkhāragata’’ntiādīsu (mahāni. 41) viya. Gantabbābhāvato vā diṭṭhiyā gatamattaṃ, diṭṭhiyā gahaṇamattanti attho. Diṭṭhippakāro vā diṭṭhigataṃ. Lokiyā hi vidhayuttagatapakāra-sadde samānatthe icchanti. Ekekasmiñca ‘‘attā’’ti, ‘‘loko’’ti ca gahaṇavisesaṃ upādāya paññāpanaṃ hotīti āha ‘‘rūpādīsu aññataraṃ attā ca loko cāti gahetvā’’ti. Amaraṃ niccaṃ dhuvanti sassatavevacanāni. Maraṇābhāvena vā amaraṃ, uppādābhāvena sabbathāpi atthitāya niccaṃ, thiraṭṭhena vikārābhāvena dhuvaṃ. ‘‘Yathāhā’’tiādinā yathāvuttamatthaṃ niddesapaṭisambhidāpāḷīhi vibhāveti. Ayañca attho ‘‘rūpaṃ attato samanupassati, vedanaṃ, saññaṃ, saṅkhāre, viññāṇaṃ attato samanupassatī’’ti imissā pañcavidhāya sakkāyadiṭṭhiyā vasena vutto. ‘‘Rūpavantaṃ attāna’’ntiādikāya pana pañcadasavidhāya sakkāyadiṭṭhiyā vasena cattāro cattāro khandhe ‘‘attā’’ti gahetvā tadaññaṃ ‘‘loko’’ti paññapentīti ayampi attho labbhati. Tathā ekaṃ khandhaṃ ’’attā’’ti gahetvā tadaññe attano upabhogabhūto lokoti, sasantatipatite vā khandhe ‘‘attā’’ti gahetvā tadaññe ‘‘loko’’ti paññapentīti evampettha attho daṭṭhabbo. Etthāha – sassato vādo etesanti kasmā vuttaṃ, nanu tesaṃ attā loko ca sassatoti adhippeto, na vādo ti? Saccametaṃ, sassatasahacaritatāya pana ‘‘vādo sassato’’ti vuttaṃ yathā ‘‘kuntā pacarantī’’ti. Sassato iti vādo etesanti vā iti-saddalopo daṭṭhabbo. Atha vā sassataṃ vadanti ‘‘idameva sacca’’nti abhinivissa voharantīti sassatavādā, sassatadiṭṭhinoti evampettha attho daṭṭhabbo.
“敬礼”者谓“这正是真理，虚妄不净”之意（见中部尼连禅经2卷187、203、427页及3卷27、29页），他们执着此语而言：“此为法，非彼法”等产生争论。敬礼行为，至今仍作为不断断绝的时间语词存在。所谓见解，乃是属见的见解，如“出离见、行贿见”等（大念处经41卷）类同。若为不应往处，则为见解上的无所依归；若言有去处，则指见的执持。又称执持见者即为属见者。凡世俗凡夫，虽具上位之异种说法，但其根本意旨相同。有时以“我”“世界”为分别，因特定的执持分别而表达之，故云“于色等中取别他为我及彼世界”。有谓，“不死的、常恒的、永远的”乃为断言常存之词。又因死亡时非不生故曰不死，生起时普遍存在故曰常恒，基于常住安稳不变故曰永远。以“如是”等词，于讲解典籍中示现其义。此义即谓“色自体观，受想行识自体观”如五蕴中“我见”依止之义。至于“有色者为我”等五种我见，以十五种我见根本法中四种四蕴各以“我”为分别标记，继而又称“世界”为余分，亦得此义。故以一蕴为我，余蕴为世界，谓我受用、世界为彼。这里义当如是取。若问常存论由何而起，非谓我与世界为常存不坏而起，实是因其共处常久为“常存”字义，如同“孕妇怀胎”中言“怀胎”一词。是以此处“常存论”之义，可见其因词义而起的持故，而非执断其我与世界不灭。若主张其常存，则执持此“此即为真理”之语并坚守不放，此谓常存论及常见论义，宜如是解。
§31
31.Ātāpanaṃ kilesānaṃ vibādhanaṃ pahānaṃ. Padahanaṃ kosajjapakkhe patituṃ adatvā cittassa ussahanaṃ. Anuyogo yathā samādhi visesabhāgiyataṃ pāpuṇāti, evaṃ vīriyassa bahulīkaraṇaṃ. Idha upacārappanācittaparidamanavīriyānaṃ adhippetattā āha ‘‘tippabhedaṃ vīriya’’nti . Nappamajjati etenāti appamādo, asammoso. Sammā upāyena manasi karoti kammaṭṭhānaṃ etenāti sammāmanasikāro ñāṇanti āha ‘‘vīriyañca satiñca ñāṇañcā’’ti. Etthāti ‘‘ātappa…pe… manasikāraṃ anvāyā’’ti imasmiṃ pāṭhe. Sīlavisuddhiyā saddhiṃ catunnaṃ rūpāvacarajjhānānaṃ adhigamanapaṭipadā vattabbā, sā pana visuddhimagge vitthārato vuttāti āha ‘‘saṅkhepattho’’ti. ‘‘Tathārūpa’’nti cuddasavidhehi cittadamanehi rūpāvacaracatutthajjhānassa damitataṃ vadati.
精进即为断除烦恼障碍。言“精勤”，即指心力不懈地投入勤奋努力。犹如通过训习而获得定之特别力分，如此精进力不断增强。此处谓对于心之抑制精进勤奋有三种，称为“精进三种”。不懈怠谓不放逸、无懈怠。善巧地用正法门摄受心之对象，名为正念。正念谨慎行之谓正知。由此三者相应，乃至心境保持正净，有效修习业处（即禅修功法）。于此，谓与戒净相应，依四种色法禅四净处的修行道理，详尽阐明故云“略说之”。“如此”者，意指由十三种分别心制御，所守护四色身的禅第四禅之约束。
Samādhānādiaṭṭhaṅgasamannāgatarūpāvacaracatutthajjhānassa yogino samādhivijambhanabhūtā lokiyābhiññā jhānānubhāvo. ‘‘Jhānādīna’’nti idaṃ jhānalābhissa visesena jhānadhammā āpāthaṃ āgacchanti, taṃmukhena sesadhammāti imamatthaṃ sandhāya vuttaṃ. Janakabhāvaṃ paṭikkhipati. Sati hi janakabhāve rūpādidhammānaṃ viya sukhādidhammānaṃ viya, ca paccayāyattavuttitāya uppādavantatā viññāyati, uppāde ca sati avassambhāvī nirodhoti anavakāsāva niccatā siyāti. Kūṭaṭṭha-saddo vā loke accantanicce niruḷho daṭṭhabbo. ‘‘Esikaṭṭhāyiṭṭhito’’ti etena yathā esikā vātappahārādīhi na calati, evaṃ na kenaci vikāraṃ āpajjatīti vikārābhāvamāha, ‘‘kūṭaṭṭho’’ti iminā pana aniccatābhāvaṃ. Vikāropi vināsoyevāti āha, ‘‘ubhayenapi lokassa vināsābhāvaṃ dīpetī’’ti. ‘‘Vijjamānamevā’’ti etena kāraṇe phalassa atthibhāvadassanena abhibyattivādaṃ dīpeti. Nikkhamatīti ca abhibyattiṃ gacchatīti attho. Kathaṃ pana vijjamānoyeva pubbe anabhibyatto abhibyattiṃ gacchatīti? Yathā andhakārena paṭicchanno ghaṭo ālokena abhibyattiṃ gacchati.
具备定等八支要素之第四禅，修习者因其能破除定支障，即心住世间通达之禅感受。谓“禅等”者，指此获得禅定之殊胜禅法特质所显现诸禅法相，故开示此义。此除去烦恼根本性，令生死烦恼根除之心性表现。正念于种种因缘中如照明光明，所观察法恒无生灭，相续常住，非暂时消失。于世间，语言“坳山”、“崖顶”等，指其不动如实，此处借以喻禅定之无变化。曰“岿然不动”，意为无生灭变化之相。即便无变化，然非无死灭，因无人世中无生即无死。且能双依止不起变化，因此谓“双方不破灭”。谓其正在生起，显现为今得生起之现象。谓“发出”，即现起显现之义。然以何理，如何由无显无破灭转为有显显破灭？譬如暗夜中覆于缸器，光明使其显现转变。
Idamettha vicāretabbaṃ – kiṃ karonto āloko ghaṭaṃ pakāsetīti vuccati, yadi ghaṭavisayaṃ buddhiṃ karonto, buddhiyā anuppannāya uppattidīpanato abhibyattivādo hāyati. Atha ghaṭabuddhiyā āvaraṇabhūtaṃ andhakāraṃ vidhamanto, evampi abhibyattivādo hāyatiyeva. Sati hi ghaṭabuddhiyā andhakāro kathaṃ tassā āvaraṇaṃ hotīti, yathā ghaṭassa abhibyatti na yujjati, evaṃ attanopi. Tatthāpi hi yadi indriyavisayādisannipātena anuppannāya buddhiyā uppatti, uppattivacaneneva abhibyattivādo hāyati, tathā sassatavādo. Atha buddhippavattiyā āvaraṇabhūtassa andhakāraṭṭhāniyassa mohassa vidhamanena. Sati buddhiyā kathaṃ moho āvaraṇanti, kiñci bhedasambhavato. Na hi abhibyañjanakānaṃ candasūriyamaṇipadīpādīnaṃ bhedena abhibyañjitabbānaṃ ghaṭādīnaṃ bhedo hoti, hoti ca visayabhedena buddhibhedoti bhiyyopi abhibyatti na yujjatiyeva, na cettha vuttikappanā yuttā vuttiyā vuttimato ca anaññathānujānanatoti . Teca sattā sandhāvantīti ye idha manussabhāvena avaṭṭhitā, teyeva devabhāvādiupagamanena ito aññattha gacchanti, aññathā katassa kammassa vināso, akatassa ca abbhāgamo āpajjeyyāti adhippāyo.
此应思维——光明何故能照明缸器？若从缸器起心思考，因其未显发光明而难以成立现象转变之说。若以缸器光明的智慧除暗，亦缘起显现，此亦转变说成立。又若由根境杂合而非显现智能生起，则显现之语引发变化法说及常存论。再如智慧运行除无明之暗处有差异，何以智慧除无明？有别理。非依据日月宝石灯等差别而使缸等实体变化，而是依对象不同而智慧分别，这非变化因缘中变化，故不成转变说，也非争论疗理合用。众生均有此性，凡世间众生因其前世业缘，或得人身，或往天界，或转生别处，不作业即无果报，亦无无因生灭，名为“执解”。
Aparāparanti aparasmā bhavā aparaṃ bhavaṃ. Evaṃ saṅkhyaṃ gacchantīti attano niccasabhāvattā na cutūpapattiyo, sabbabyāpitāya nāpi sandhāvanasaṃsaraṇāni, dhammānaṃyeva pana pavattivisesena evaṃ saṅkhyaṃ gacchanti, evaṃ voharīyantīti adhippāyo. Etena avaṭṭhitasabhāvassa attano, dhammino ca dhammamattaṃ uppajjati ceva vinassati cāti imaṃ vipariṇāmavādaṃ dasseti. Yaṃ panettha vattabbaṃ, taṃ parato vakkhāma. Attano vādaṃ bhindatīti sandhāvanādivacanasiddhāya aniccatāya pubbe paṭiññātaṃ sassatavādaṃ bhindati, viddhaṃsetīti attho. Sassatisamanti vā etassa sassataṃ thāvaraṃ niccakālanti attho daṭṭhabbo.
生生相续，前体生后体，生生连绵。由此数数相续观，自己因常恒性非断灭，遍及一切所依处轮回，恒常运行诸法，此为执解。以此为知，自体常住及法性的无始生灭现象而生灭，显示转变之说。对此当题意，自后详述。自体论之破则因认为无始恒常无断灭，由执解中断，此为破自体生灭之说。由此亦可见常住义，即自体恒常不动之义。
Hetuṃ dassentoti yesaṃ ‘‘sassato’’ti attānañca lokañca paññapeti ayaṃ diṭṭhigatiko, tesaṃ hetuṃ dassentoti attho. Na hi attano diṭṭhiyā paccakkhakatamatthaṃ attanoyeva sādheti, attano pana paccakkhakatena atthena attano appaccakkhabhūtampi atthaṃ sādheti. Attanā hi yathānicchitaṃ parehi viññāpeti, na anicchitaṃ. ‘‘Hetuṃ dassento’’ti ettha idaṃ hetudassanaṃ – etesu anekesu jātisatasahassesu ekovāyaṃ me attā, loko ca anussaraṇasabbhāvato. Yo hi yamatthaṃ anubhavati, so eva taṃ anussarati, na añño. Na hi aññena anubhūtamatthaṃ añño anussarituṃ sakkoti yathā taṃ buddharakkhitena anubhūtaṃ dhammarakkhito. Yathā cetāsu, evaṃ ito purimatarāsupi jātīsūti. Kasmā sassato me attā ca loko ca. Yathā ca me, evaṃ aññesampi sattānaṃ sassato attā ca loko cāti? Sassatavasena diṭṭhigahanaṃ pakkhando diṭṭhigatiko parepi tattha patiṭṭhapeti, pāḷiyaṃ pana ‘‘anekavihitāni adhivuttipadāni abhivadanti. So evaṃ āhā’’ti ca vacanato parānumānavasena idha hetudassanaṃ adhippetanti viññāyati. Kāraṇanti tividhaṃ kāraṇaṃ sampāpakaṃ nibbattakaṃ ñāpakanti. Tattha ariyamaggo nibbānassa sampāpakaṃ kāraṇaṃ, bījaṃ aṅkurassa nibbattakaṃ kāraṇaṃ, paccayuppannatādayo aniccatādīnaṃ ñāpakaṃ kāraṇaṃ, idhāpi ñāpakakāraṇameva adhippetaṃ. Ñāpako hi ñāpetabbatthavisayassa ñāṇassa hetubhāvato kāraṇanti. Tadāyattavuttitāya taṃ ñāṇaṃ tiṭṭhati tatthāti ‘‘ṭhāna’’nti, vasati tattha pavattatīti ‘‘vatthū’’ti ca vuccati. Tathā hi bhagavatā vatthu-saddena uddisitvāpi ṭhānasaddena niddiṭṭhanti.
谓自体及世界为常存，断言此者即为属见者，其意即表明原因所在。盖因自体之见不能凭反对立论证自己真理，但他者之反对立论可作己立论之辅助。若说自体可依己心意示现他心，则非愿为，表明其因果说。所谓“表达原因”，此为因果显现。此中论述“原因表达”，乃言此世间无数劫以来唯有我自体，世界依因果法则相续存在。唯一实证之人乃身历其果，非他人。因他人不能证己人所感，不如佛法护持之义。犹如心念亦如此，昔前亦有诸生于生死中，何故我与世界常存？若我常存，他生亦然？以破弃于恒常真实的观念，属见者又为他人亦立此见。巴利文有言多种表达法来敬礼，此言因之由此知晓此因果显现。谓因者有三种道理，成就、缘起等，皆为促进知道因果之缘由。因知即为缘起，依此知识常住，谓有所在、存在及运作。世尊亦以“所在”为诸所依处言之。
§32-33
32-33. Dutiyatatiyavādānaṃ paṭhamavādato natthi viseso ṭhapetvā kālavisesanti āha ‘‘upari vādadvayepi eseva nayo’’ti. Yadi evaṃ kasmā sassatavādo catudhā vibhatto, nanu adhiccasamuppannikavādo viya duvidheneva vibhajitabbo siyāti āha ‘‘mandapañño hi titthiyo’’tiādi.
第三十二至三十三条。第二条和第三条的说法，第一条没有特别区别，后来标明是时间上的区别，说：“在上述两种说法中也是如此。”如果真是这样，为什么常说的论断能分为四种？其实它应像超世常存论一样分为两种，因此说“愚痴者正如外道”，等等。
§34
34.Takkayatīti ūhayati, sassatādiākārena tasmiṃ tasmiṃ ārammaṇe cittaṃ abhiniropetīti attho. Takkoti ākoṭanalakkhaṇo vinicchayalakkhaṇo vā diṭṭhiṭṭhānabhūto vitakko. Vīmaṃsā nāma vicāraṇā, sā panettha atthato paññāpatirūpako lobhasahagatacittuppādo, micchābhiniveso vā ayonisomanasikāro, pubbabhāge vā diṭṭhivipphanditanti daṭṭhabbā. Tenevāha ‘‘tulanā ruccanā khamanā’’ti. Pariyāhananaṃ vitakkassa ārammaṇaūhanaṃ evāti āha ‘‘tena tena pakārena takketvā’’ti. Anuvicaritanti vīmaṃsāya anupavattitaṃ, vīmaṃsānugatena vā vicārena anumajjitaṃ. Paṭi paṭi bhātīti paṭibhānaṃ, yathāsamihitākāravisesavibhāvako cittuppādo. Paṭibhānato jātaṃ paṭibhānaṃ, sayaṃ attano paṭibhānaṃ sayaṃ paṭibhānaṃ. Tenevāha ‘‘attano paṭibhānamattasañjāta’’nti. Matta-saddena visesādhigamādayo nivatteti.
所谓正智，即持（ūhayati），表示用常存等的表达，在各个对象上安住心意的意思。所谓正见，是无分别特征的判断或决断，立基于对法的见解、立场与思想。反思就是观查，意指由智慧主导、混杂贪欲的心起，或错谬固执、不正当用心，或者源于前世错误见解。正如所说“比较、意识、容纳”，形象地表明思惟的运动。反复体认观念即加强记忆根，由此说“以各种方法持守正见”。“调查”即细察、深入思考，依正见而起。反复起心即语言应答，表明对事物的明辨，自己产生并保持的觉知。因此说：“这是自己亲自体认的反复应用”。音量大小代表不同状态的分别，专注则消除错谬。
‘‘Anāgatepievaṃ bhavissatī’’ti idaṃ na idhādhippetatakkīvaseneva vuttaṃ, lābhītakkino evampi sambhavatīti sambhavadassanavasena vuttanti daṭṭhabbaṃ. Yaṃ kiñci attanā paṭiladdhaṃ rūpādi sukhādi ca idha labbhatīti lābho, na jhānādiviseso. ‘‘Evaṃ sati idaṃ hotī’’ti aniccesu bhāvesu añño karoti, añño paṭisaṃvedetīti āpajjati, tathā ca sati katassa vināso, akatassa ca abbhāgamo siyā. Niccesu pana bhāvesu yo karoti, so paṭisaṃvedetīti na doso āpajjatīti takkikassa yuttigavesanākāraṃ dasseti.
“即使将来也会是这样”，这句话不是针对这里常说的正见等论断，而是说像所得利益的智者一样，未来或许也会如此，乃因见到未来之显现而说。自己所得的包括色、受、乐等存在，这些都是现时得的利益，不是禅定等专有的。这样心存时，有的产生差异，或者另生感应，因而造成分别，产生烦恼。正是因如实修持才导致破坏，不修持则感受不到烦恼。在常生烦恼中作出之差别，因而生出相应感应，这并非过失，这是明智的探索。
Takkamattenevāti āgamādhigamādīnaṃ anussavādīnañca abhāvā suddhatakkeneva. Nanu ca visesalābhinopi sassatavādino attano visesādhigamahetu anekesu jātisatasahassesu dasasu saṃvaṭṭavivaṭṭesu cattālīsāya saṃvaṭṭavivaṭṭesu yathānubhūtaṃ attano santānaṃ tappaṭibaddhañca ‘‘attā, loko’’ti ca anussaritvā tato purimapurimatarāsupi jātīsu tathābhūtassa atthitānuvitakkanamukhena sabbesampi sattānaṃ tathābhāvānuvitakkanavaseneva sassatābhinivesino jātā, evañca sati sabbopi sassatavādī anussutijātissaratakkikā viya attano upaladdhavatthunibandhanena takkanena pavattavādattā takkīpakkheyeva tiṭṭheyya, avassañca vuttappakāraṃ takkanamicchitabbaṃ , aññathā visesalābhī sassatavādī ekaccasassatikapakkhaṃ, adhiccasamuppannikapakkhaṃ vā bhajeyyāti ? Na kho panetaṃ evaṃ daṭṭhabbaṃ, yasmā visesalābhīnaṃ khandhasantānassa dīghadīghataradīghatamakālānussaraṇaṃ sassataggāhassa asādhāraṇakāraṇaṃ. Tathā hi ‘‘anekavihitaṃ pubbenivāsaṃ anussarāmi. Imināmahametaṃ jānāmī’’ti anussaraṇameva padhānakāraṇabhāvena dassitaṃ. Yaṃ pana tassa ‘‘imināmahametaṃ jānāmī’’ti pavattaṃ takkanaṃ, na taṃ idha padhānaṃ anussaraṇaṃ pati tassa appadhānabhūtattā. Yadi evaṃ anussavādīnampi padhānabhāvo āpajjatīti ce? Na, tesaṃ sacchikiriyāya abhāvena takkapadhānattā, padhānakāraṇena ca niddeso niruḷho sāsane loke ca yathā ‘‘cakkhuviññāṇaṃ, yavaṅkuro’’ti ca.
所谓偏执于见解，断绝一切来源的说法，以及俗世流传而成为传承者都不具备纯正智慧。难道常存论者还会是那些将其作为获得特殊果报的数百千万个轮回及十个现世轮回、四十四个现世轮回中的人群吗？不是，因为特殊果报者凭借对诸世连续的记忆，记取为常存之见，因此潜藏于轮回中，也如常存迷者反复背诵传闻，固执己见。因此以非理性的认知，因执不当而固执于错误理念。若传闻者也能保持正念，则不会如此。但因不具智慧，传闻时常误入歧途，如《中部》中“眼识、芥秧”等喻所示。
Atha vā visesādhigamanibandhanarahitassa takkanassa visuṃ sassataggāhe kāraṇabhāvadassanatthaṃ visesādhigamo visuṃ sassataggāhakāraṇaṃ vattabbo , so ca mandamajjhatikkhapaññāvasena tividhoti bhagavatā sabbatakkino takkībhāvasāmaññena ekajjhaṃ gahetvā catudhā vavatthāpito sassatavādo. Yadipi anussavādivasena takkikānaṃ viya mandapaññādīnampi hīnādivasena anekabhedasabbhāvato visesalābhīnampi bahudhā bhedo sambhavati, sabbe pana visesalābhino mandapaññādivasena tayo rāsī katvā tattha ukkaṭṭhavasena anekajātisatasahassadasasaṃvaṭṭavivaṭṭacattārīsasaṃvaṭṭavivaṭṭānussaraṇena ayaṃ vibhāgo vutto. Tīsupi rāsīsu ye hīnamajjhapaññā, te vuttaparicchedato ūnakameva anussaranti. Ye pana tattha ukkaṭṭhapaññā, te vuttaparicchedaṃ atikkamitvā nānussarantīti evaṃ panāyaṃ desanā. Tasmā aññatarabhedasaṅgahavaseneva bhagavatā cattāriṭṭhānāni vibhattānīti vavatthitā sassatavādīnaṃ catubbidhatā. Na hi idha sāvasesaṃ dhammaṃ deseti dhammarājā.
或者说没有特殊果报束缚的智者，为了说明常存与非常存的因果关系，应当说特殊果报是常存果报的原因。由于智慧较弱，佛陀一味以中正智慧综合观照四种常见偏执理论，并予以批判。虽然智慧低劣者也有很多差异，但特殊果报者多以较中等智慧聚合为三种层次，并以四十四现世轮回及身世轮回记忆证明此分类。智慧较低者最少只得有限回忆，智慧较高者则超越这种限制而无差别灭失，不再记忆。因此佛陀依此区分常见的四种常存论类型。世尊作为法王，并非以残缺之见成说法。
§35
35.‘‘Aññatarenā’’ti etassa atthaṃ dassetuṃ ‘‘ekenā’’ti vuttaṃ. Vā-saddassa pana aniyamatthataṃ dassetuṃ ‘‘dvīhi vā tīhi vā’’ti vuttaṃ. Tena catūsu ṭhānesu yathārahaṃ ekaccaṃ ekaccassa paññāpane sahakārīkāraṇanti dasseti. Kiṃ panetāni vatthūni abhinivesassa hetu, udāhu patiṭṭhāpanassa. Kiñcettha yadi tāva abhinivesassa, kasmā anussaraṇatakkanāniyeva gahitāni, na saññāvipallāsādayo. Tathāhi viparītasaññā ayonisomanasikāraasappurisūpanissayaasaddhammassavanādīni micchādiṭṭhiyā pavattanaṭṭhānāni. Atha patiṭṭhāpanassa adhigamayuttiyo viya āgamopi vatthubhāvena vattabbo, ubhayatthāpi ‘‘natthi ito bahiddhā’’ti vacanaṃ na yujjatīti? Na. Kasmā? Abhinivesapakkhe tāva ayaṃ diṭṭhigatiko asappurisūpanissayaasaddhammassavanehi ayoniso ummujjitvā vipallāsasañño rūpādidhammānaṃ khaṇe khaṇe bhijjanasabhāvassa anavabodhato dhammayuttiṃ atidhāvanto ekattanayaṃ micchā gahetvā yathāvuttānussaraṇatakkehi khandhesu ‘‘sassato attā ca loko cā’’ti (dī. ni. 1.31) abhinivesaṃ janesi. Iti āsannakāraṇattā, padhānakāraṇattā, taggahaṇeneva ca itaresampi gahitattā anussaraṇatakkanāniyeva idha gahitāni. Patiṭṭhāpanapakkhe pana āgamopi yuttipakkheyeva ṭhito visesato bāhirakānaṃ takkagāhibhāvatoti anussaraṇatakkanāniyeva diṭṭhiyā vatthubhāvena gahitāni. Kiñca bhiyyo duvidhaṃ lakkhaṇaṃ paramatthadhammānaṃ sabhāvalakkhaṇaṃ sāmaññalakkhaṇañcāti. Tattha sabhāvalakkhaṇāvabodho paccakkhañāṇaṃ, sāmaññalakkhaṇāvabodho anumānañāṇaṃ, āgamo ca sutamayāya paññāya sādhanato anumānañāṇameva āvahati, sutānaṃ pana dhammānaṃ ākāraparivitakkanena nijjhānakkhantiyaṃ ṭhito cintāmayaṃ paññaṃ nibbattetvā anukkamena bhāvanāya paccakkhañāṇaṃ adhigacchatīti evaṃ āgamopi takkavisayaṃ nātikkamatīti taggahaṇena gahitovāti veditabbo. So aṭṭhakathāyaṃ anussutitakkaggahaṇena vibhāvitoti yuttaṃ evidaṃ ‘‘natthi ito bahiddhā’’ti. ‘‘Anekavihitāni adhivuttipadāni abhivadanti, sassataṃ attānañca lokañca paññapentī’’ti (dī. ni. 1.30) ca vacanato patiṭṭhāpanavatthūni idhādhippetānīti daṭṭhabbaṃ.
说“另一种”以说明意义，用“同一种”表达。说“或二或三”表示不限定数量。于这四处，部分相应内容彼此合作，说明某种原因。存在者是执着分别的因，如立见。若因执着，此处为何不将执持传闻智识与错误见解等混淆？因为执着的一方是由错误见解及无智诸烦恼刺激的愚人，错误见解起因于不法生活及恶知闻。立见如因，传闻如因缘，应相分别，不能混淆。为何？因执着故而形成错误见解，传闻作为因缘被采纳，故佛陀说“自我和世界常存”，皆因执着生成。故此说并非徒然，而是他者以类似执着认知，从传闻知识中执持。对于信受传闻，必要具备正确理解才能不逾越而致真知，故佛陀依执着理智而作说明，于此确实为此义。“诸多经文论著皆称，述说常存我及世界”，在此应视为有关执着立见的缘起材料。
§36
36.Diṭṭhiyeva diṭṭhiṭṭhānaṃ paramavajjatāya anekavihitānaṃ anatthānaṃ hetubhāvato. Yathāha ‘‘micchādiṭṭhiparamāhaṃ bhikkhave vajjaṃ vadāmī’’ti (a. ni. 1.310) ‘‘yathāhā’’tiādinā paṭisambhidāpāḷiyā (paṭi. ma. 1.124) diṭṭhiyā ṭhānavibhāgaṃ dasseti. Tattha khandhāpi diṭṭhiṭṭhānaṃ ārammaṇaṭṭhena ‘‘rūpaṃ attato samanupassatī’’tiādi (saṃ. ni. 3.81, 345) vacanato. Avijjāpi diṭṭhiṭṭhānaṃ upanissayādibhāvena pavattanato. Yathāha ‘‘assutavā bhikkhave puthujjano ariyānaṃ adassāvī ariyadhammassa akovido’’tiādi (ma. ni. 1.2; paṭi. ma. 1.130). Phassopi diṭṭhiṭṭhānaṃ. Yathā cāha ‘‘tadapi phassapaccayā, (dī. ni. 1.118 ādayo) phussa phussa paṭisaṃvedentī’’ti (dī. ni. 1.144) ca . Saññāpi diṭṭhiṭṭhānaṃ. Vuttañcetaṃ ‘‘saññānidānā hi papañcasaṅkhā, (su. ni. 880; mahāni. 109) pathavito saññatvā’’ti (ma. ni. 1.2) ca ādi. Vitakkopi diṭṭhiṭṭhānaṃ. Vuttampi cetaṃ ‘‘takkañca diṭṭhīsu pakappayitvā, saccaṃ musāti dvayadhammamāhū’’ti (su. ni. 892) ‘‘takkī hoti vīmaṃsī’’ti (dī. ni. 1.34) ca ādi. Ayonisomanasikāropi diṭṭhiṭṭhānaṃ. Tenāha bhagavā ‘‘tassa evaṃ ayoniso manasi karoto channaṃ diṭṭhīnaṃ aññatarā diṭṭhi uppajjati. ‘Atthi me attā’ti vā assa saccato thetato diṭṭhi uppajjatī’’tiādi (ma. ni. 1.19). Samuṭṭhāti etenāti samuṭṭhānaṃ samuṭṭhānabhāvo samuṭṭhānaṭṭho. Pavattitāti parasantānesu uppāditā. Pariniṭṭhāpitāti abhinivesassa pariyosānaṃ matthakaṃ pāpitāti attho. ‘‘Ārammaṇavasenā’’ti aṭṭhasu diṭṭhiṭṭhānesu khandhe sandhāyāha. Pavattanavasenāti avijjādayo. Āsevanavasenāti pāpamittaparatoghosādīnampi sevanaṃ labbhatiyeva. Atha vā evaṃgatikāti evaṃgamanā, evaṃniṭṭhāti attho. Idaṃ vuttaṃ hoti – ime diṭṭhisaṅkhātā diṭṭhiṭṭhānā evaṃ paramatthato asantaṃ attānaṃ sassatabhāvañcassa ajjhāropetvā gahitā, parāmaṭṭhā ca bālalapanā yāva paṇḍitā na samanuyuñjanti, tāva gacchanti pavattanti. Paṇḍitehi samanuyuñjiyamānā pana anavaṭṭhitavatthukā avimaddakkhamā sūriyuggamane ussāvabindū viya khajjopanakā viya ca bhijjanti vinassanti cāti.
第36条。关于见解本身作为见解立场的主要不净性，因许多随意设立无益的缘故而产生。如经中所说：『比库们，我称愚见为最为不净』（增一含论卷一三一〇）以及所谓『如是说』等（巴利三藏释义卷一一二四）明确示现见解的立场区分。那里连蕴亦作为见解立场的依止正如所说『色自性观照』（论集卷三八一、三四五）。无明也是因缘起缘、依止等而对见解成立。如所说『未闻闻者普通人未见圣人圣法而不知』（中部经论卷一二；释义卷一三〇）。触亦是见解立场，如所言『此亦因触缘而起，触触相应感受』（长部论卷一一八、十四四）。识也属于见解立场，曾言『识之所依乃生纷乱念，地界成名受』（增一含论卷八八〇；大加部论卷一零九），等等。念也列见解立场，已示『其缘念法即杂染缠』（中部经论卷一二）等。思维亦为见解立场，亦言『智慧以理审察诸见，真理所显，谬言并起』（增一含论卷八九二），『理智者为鉴察』（长部论卷三十四）等。非理智思惟亦为见解立场，为此世尊言『其于心不以理智观，而生某异见。‘有我’等正断见由此生起』（中部经论卷一九）。起者是聚合，灭者是聚合灭尽，起之于前世后续相续。成就者为诚证，本文中见解之聚合与聚合定意息息相关。传起者表现为烦恼（如无明等）之起，随业嗜好与恶友相依。又所谓此种运之状亦即所谓徧行、终成、归尽之意。此言即指这些名目为见解立场加诸于真实自性，附会于常常我我性之无明妄执，幼稚到智者尚未同契，因此见解虽兴盛流转。学者共修此法时若不中断执着，譬如顶峰残云之露珠，最终被日光蒸发而歇灭。此意由此释之。
Tatthāyaṃ anuyuñjane saṅkhepakathā – yadi hi parena parikappito attā loko vā sassato siyā, tassa nibbikāratāya purimarūpāvijahanato kassaci visesādhānassa kātuṃ asakkuṇeyyatāya ahitato nivattanatthaṃ, hite ca paṭipattiatthaṃ upadeso eva nippayojano siyā sassatavādino, kathaṃ vā so upadeso pavattīyati vikārābhāvato, evañca attano ajaṭākāsassa viya dānādikiriyā hiṃsādikiriyā ca na sambhavati. Tathā sukhassa dukkhassa anubhavananibandho eva sassatavādino na yujjati kammabaddhābhāvato, jātiādīnañca asambhavato kuto vimokkho, atha pana dhammamattaṃ tassa uppajjati ceva vinassati ca, yassa vasenāyaṃ kiriyādivohāroti vadeyya, evampi purimarūpāvijahanena avaṭṭhitassa attano dhammamattanti na sakkā sambhāvetuṃ, te vā panassa dhammā avatthābhūtā aññe vā siyuṃ anaññe vā. Yadi aññe, na tāhi tassa uppannāhipi koci viseso atthi. Yāhi karoti paṭisaṃvedeti cavati upapajjati cāti icchitaṃ, tasmā tadavattho eva yathāvuttadoso. Kiñca dhammakappanāpi niratthikā siyā, athānaññe uppādavināsavantīhi avatthāhi anaññassa attano tāsaṃ viya uppādavināsasabbhāvato kuto niccatāvakāso, tāsampi vā attano viya niccatāti bandhavimokkhānaṃ asambhavo evāti na yujjatiyeva sassatavādo. Na cettha koci vādī dhammānaṃ sassatabhāve parisuddhaṃ yuttiṃ vattuṃ samattho, yuttirahitañca vacanaṃ na paṇḍitānaṃ cittaṃ ārādhetīti. Tena vuttaṃ ‘‘yāva paṇḍitā na samanuyuñjanti, tāva gacchanti pavattantī’’ti. Kammavasena abhimukho sampareti etthāti abhisamparāyo, paroloko.
此处针对同业所举简说：若他人想象其自我或世界为常恒不变，则为涣散欲望而不善之故，无法成就特殊修行之业果，且无力返回善道；此类人虽称常见，但其所教导的修持法议论无法成立于无变化之境。而快乐与痛苦之体证约缚者，亦于此不合常见，因无业果感与生灭，故无出离之理。若单论法性，即其业因及其表现皆无定性，于喜乐痛苦亦无差别；此亦如先出之苦受而继发者不现，仅为见解妄造，无法生法界实相。因此彼等之见解及教诲，皆无破绽伤害，反能流转于前世善道，对自我法性无法构造能显现自身，若更详察则诸法非实有或非他有。若有所他，则彼亦无特异功用。所作所受，亲身响应，生死往返皆由此故，故说明的批评也合适。一切造作亦为无益，因一切生灭均同因缘展转，难以永续，故无永恒存在可能，或永恒意识之说也不成立。故常见论非善法，圣贤不悦。又凡言圣法常恒实存者，愚痴无慧不能辨理。故有云「智者未同意前，彼等仍住轮转」。业向投向引入此讲为彼岸，即彼世间所在。
‘‘Sabbaññutaññāṇañcā’’ti idaṃ idha sabbaññutaññāṇassa vibhajiyamānattā vuttaṃ, tasmiṃ vā vutte tadadhiṭṭhānato āsavakkhayañāṇaṃ, tadavinābhāvato sabbampi vā bhagavato dasabalādiñāṇaṃ gahitameva hotīti katvā. Pajānantopīti pi-saddo sambhāvane, tena ‘‘tañcā’’ti ettha vuttaṃ ca-saddatthamāha. Idaṃ vuttaṃ hoti – taṃ diṭṭhigatato uttaritaraṃ sārabhūtaṃ sīlādiguṇavisesampi tathāgato nābhinivisati, ko pana vādo vaṭṭāmiseti. ‘‘Aha’’nti diṭṭhivasena vā taṃ parāmasanākāramāha. Pajānāmīti ettha iti-saddo pakārattho, tena ‘‘mama’’nti taṇhāvasena parāmasanākāraṃ dasseti. Dhammasabhāvaṃ atikkamitvā parato āmasanaṃ parāmāso. Na hi taṃ atthi, khandhesu yaṃ ‘‘aha’’nti vā, ‘‘mama’’nti vā gahetabbaṃ siyā. Yo pana parāmāso taṇhādayova, te ca bhagavato bodhimūleyeva pahīnāti āha ‘‘parāmāsakilesāna’’ntiādi. Aparāmāsatoti vā nibbutivedanassa hetuvacanaṃ, ‘‘viditā’’ti idaṃ padaṃ apekkhitvā kattari sāmivacanaṃ, aparāmasanahetu parāmāsarahitāya paṭipattiyā tathāgatena sayameva asaṅkhatadhātu adhigatāti evaṃ vā ettha attho daṭṭhabbo.
此云“全知见”者，指明（修习者）逐步分辨“全知”之状态，谓于见地上断除烦恼之智所至，无此智则没有诸佛权能如十力等如法成就。此句语中“知晓”表现出断逆见的意味，“我”语则显见嗔恨之性。破除见执有如超越诸法之障蔽，非诸蕴中可取，故不能执“我”或“我有”，执著者乃烦恼如嗔等根本，于佛正觉根本处被斩断，称为断尽烦恼。无嗔者即入于涅槃证感之意，以“已知”比量仿指断烦恼之缘由与证果，由此可见其义当如此了知。
‘‘Yāsu vedanāsū’’tiādinā bhagavato desanāvilāsaṃ dasseti. Tathā hi khandhāyatanādivasena anekavidhāsu catusaccadesanāsu sambhavantīsupi ayaṃ tathāgatānaṃ desanāsu paṭipatti, yaṃ diṭṭhigatikā micchāpaṭipattiyā diṭṭhigahanaṃ pakkhandāti dassanatthaṃ vedanāyeva pariññāya bhūmidassanatthaṃ uddhaṭā. Kammaṭṭhānanti catusaccakammaṭṭhānaṃ. Yathābhūtaṃ viditvāti vipassanāpaññāya vedanāya samudayādīni ārammaṇapaṭivedhavasena maggapaññāya asammohapaṭivedhavasena jānitvā, paṭivijjhitvāti attho. Paccayasamudayaṭṭhenāti ‘‘imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjatī’’ti (ma. ni. 1.404; saṃ. ni. 2.21; udā. 1) vuttalakkhaṇena avijjādīnaṃ paccayānaṃ uppādena ceva maggena asamugghātena ca. Nibbattilakkhaṇanti uppādalakkhaṇaṃ, jātinti attho. Pañcannaṃ lakkhaṇānanti ettha catunnaṃ paccayānampi uppādalakkhaṇameva gahetvā vuttanti gahetabbaṃ, yasmā paccayalakkhaṇampi labbhatiyeva, tathā ceva saṃvaṇṇitaṃ. Paccayanirodhaṭṭhenāti etthāpi vuttanayānusārena attho veditabbo. Yanti yasmā, yaṃ vā sukhaṃ somanassaṃ. Paṭiccāti ārammaṇapaccayādibhūtaṃ vedanaṃ labhitvā. Ayanti sukhasomanassānaṃ paccayabhāvo, sukhasomanassameva vā, ‘‘assādo’’ti padaṃ pana apekkhitvā pulliṅganiddeso. Ayañhettha saṅkhepattho – purimuppannaṃ vedanaṃ ārabbha somanassuppattiyaṃ yo purimavedanāya assādetabbākāro somanassassādanākāro, ayaṃ assādoti. Kathaṃ pana vedanaṃ ārabbha sukhaṃ uppajjatīti? Cetasikasukhassa adhippetattā nāyaṃ doso. Visesanaṃ hettha somanassaggahaṇaṃ sukhaṃ somanassanti ‘‘rukkho siṃsapā’’ti yathā.
『受中诸处』等语显示佛陀教法之精妙圆备。于蕴处根等多重四谛论述，乃至于见解转变为错误行为显其根源体，坚决表明痛苦受是最根本之法基。业处即四圣谛所显之业基。所谓“实知”，乃借观慧洞察受之缘起等，及通过明慧分别证悉见道果。所谓缘起，指的是“此有则彼有，此生则彼生”（增一含卷一四〇四；论集卷二二；优婆塞经）。此教义以无明诸因缘促使业行闻之流转不息，形成证悟道路。涅槃标记即止断诸生，生者即有，为俱生灭义。所谓五因缘中的生者标记，此理系四种缘及起生标识，盖以缘尽为除灭义。依止灭义亦应如此理解。谓受有缘生，乃苦乐体验之因；触处之受有触缘因。如是解四圣谛之理应明晰。又欲取缘灭时余贪欲亦灭，若欲取灭，余欲亦断，谓“无贪无欲无执”。此即无着取之义。释尊现证修行果位即此无着自由之境界。称“受名者”等，初学者可分辨于依止法理之力量深度，释法王由此揭示诸法真相及修行境地成就。
‘‘Aniccā’’ti iminā saṅkhāradukkhatāvasena upekkhāvedanāya, sabbavedanāsuyeva vā ādīnavamāha, itarehi itaradukkhatāvasena yathākkamaṃ dukkhasukhavedanānaṃ, avisesena vā tīṇipi padāni sabbāsampi vedanānaṃ vasena yojetabbāni. Ayanti yo vedanāya hutvā abhāvaṭṭhena aniccabhāvo, udayabbayapaṭipīḷanaṭṭhena dukkhabhāvo, jarāya maraṇena cāti dvedhā vipariṇāmetabbabhāvo ca, ayaṃ vedanāya ādīnavo, yato vā ādīnaṃ paramakāruññaṃ vāti pavattatīti. Vedanāya nissaraṇanti ettha vedanāyāti nissakkavacanaṃ, yāva vedanāpaṭibaddhaṃ chandarāgaṃ na pajahati, tāvāyaṃ puriso vedanaṃ allīnoyeva hoti. Yadā pana taṃ chandarāgaṃ pajahati, tadāyaṃ puriso vedanāya nissaṭo visaṃyutto hotīti chandarāgappahānaṃ vedanāya nissaraṇaṃ vuttaṃ. Ettha ca vedanāggahaṇena vedanāya sahajātanissayārammaṇabhūtā ca rūpārūpadhammā gahitā eva hontīti pañcannampi upādānakkhandhānaṃ gahaṇaṃ daṭṭhabbaṃ. Vedanāsīsena pana desanā āgatā, tattha kāraṇaṃ vuttameva, lakkhaṇahāranayena vā ayamattho vibhāvetabbo. Tattha vedanāggahaṇena gahitā pañcupādānakkhandhā dukkhasaccaṃ, vedanānaṃ samudayaggahaṇena gahitā avijjādayo samudayasaccaṃ, atthaṅgamanissaraṇapariyāyehi nirodhasaccaṃ, ‘‘yathābhūtaṃ viditvā’’ti etena maggasaccanti evamettha cattāri saccāni veditabbāni. Kāmupādānamūlakattā sesupādānānaṃ, pahīne ca kāmupādāne upādānasesābhāvato ‘‘vigatachandarāgatāya anupādāno’’ti vuttaṃ. Anupādāvimuttoti attano maggaphalappattiṃ bhagavā dasseti. ‘‘Vedanāna’’ntiādinā hi yassā dhammadhātuyā suppaṭividdhattā imaṃ diṭṭhigataṃ sakāraṇaṃ sagatikaṃ pabhedato vibhajituṃ samattho ahosi , tassa sabbaññutaññāṇassa saddhiṃ pubbabhāgapaṭipadāya uppattibhūmiṃ dasseti dhammarājā.
『无常』即由此诸行苦难之观照，产生观察之念，感受生起时之种种不乐。虽以苦之生灭为观照，观受皆合相应而能令烦恼生灭变化。受以其不常及老死转变性质，令生死苦痛无间断，故称为苦之根本。此受之痛苦极为凄惨，可使众生厌离而出离。所谓对受之放下即分别欲望之断尽，未断前人仍为受苦所缠绕，断后则解脱。此处因受知觉所依内外色法而集诸烦恼支配，五趣层累之苦根由此成立。受支称者显指苦集灭道乃四法真理，应作为诸法实相深入了解之基础，当由此四谛彻底领悟。于欲取除绝之根本在于感受断尽后业苦亦随断尽，是为“离受解脱”，解脱因业所生痛苦，都归止息。所证境为无著自在之涅槃界，善根得现现成。
Paṭhamabhāṇavāravaṇṇanā niṭṭhitā. · 第一诵分义释已毕。
Ekaccasassatavādavaṇṇanā一分常论义释
§38
38. Sattesu saṅkhāresu ca ekaccaṃ sassataṃ etassāti ekaccasassato, ekaccasassatavādo. So etesaṃ atthīti ekaccasassatikā. Te pana yasmā ekaccasassato vādo diṭṭhi etesanti ekaccasassatavādā nāma honti, tasmā tamatthaṃ dassento āha ‘‘ekaccasassatavādā’’ti. Iminā nayena ekaccaasassatikā dipadassapi attho veditabbo. Nanu ca ‘‘ekaccasassatikā’’ti vutte tadaññassa ekaccassa asassatatāsanniṭṭhānaṃ siddhameva hotīti? Saccaṃ siddhameva hoti atthato, na pana saddato. Tasmā supākaṭaṃ katvā dassetuṃ ‘‘ekaccaasassatikā’’ti vuttaṃ. Na hi idha sāvasesaṃ katvā dhammaṃ deseti dhammassāmī. Idhāti ‘‘ekaccasassatikā’’ti imasmiṃ pade. Gahitāti vuttā, tathā ceva attho dassito. Idhāti vā imissā desanāya. Tathā hi purimakā tayo vādā sattavasena, catuttho saṅkhāravasena vibhatto. ‘‘Saṅkhārekaccasassatikā’’ti idaṃ tehi sassatabhāvena gayhamānānaṃ dhammānaṃ yāthāvasabhāvadassanavasena vuttaṃ, na panekaccasassatikamatadassanavasena. Tassa hi sassatābhimataṃ asaṅkhatamevāti laddhi. Tenevāha ‘‘cittanti vā…pe… ṭhassatī’’ti. Na hi yassa bhāvassa paccayehi abhisaṅkhatabhāvaṃ paṭijānāti, tasseva niccadhuvādibhāvo anummattakena sakkā paṭiññātuṃ. Etena ‘‘uppādavayadhuvatāyuttabhāvā siyā niccā, siyā aniccā siyā na vattabbā’’tiādinā pavattassa sattabhaṅgavādassa ayuttatā vibhāvitā hoti.
第38条。说某些行蕴存在恒常者为单数恒常论。此为部分恒常论。因他们的观见把某个行蕴定为常，故称为部分恒常论。对此观点，释者说明「部分恒常论」谓在行蕴中确认某个单行蕴为常，因而称为部分恒常见。此法义应通过示现的案例来理解。然此“部分恒常论”的说法，真理上确实成立，但文字上并非如此。然佛法主旨并非把法完整说尽而支持部分恒常说。所谓此语中「部分恒常论」，即指此词的缘起与内涵。早前三种说法皆涉及行蕴性质，第四种说法专注于行蕴。所言「行蕴单个恒常」是对行蕴实相恒常作的综合说明，而非单独某个蕴恒常的说法。此处恒常实为无为法体义。释者引语诸行蕴之恒常性，有如「心恒常……」等。不能于所缘缘以恒常不变论说确实应知，故明辨生灭性质乃为适当。以此说法辨明常见之错误。
Tatthāyaṃ ayuttatāvibhāvanā – yadi ‘‘yena sabhāvena yo dhammo atthīti vuccati, teneva sabhāvena so dhammo natthī’’tiādinā vucceyya, siyā anekantavādo. Atha aññena, siyā na anekantavādo. Na cettha desantarādisambandhabhāvo yutto vattuṃ tassa sabbalokasiddhattā, vivādābhāvato . Ye pana vadanti ‘‘yathā suvaṇṇaghaṭena makuṭe kate ghaṭabhāvo nassati, makuṭabhāvo uppajjati, suvaṇṇabhāvo tiṭṭhatiyeva, evaṃ sabbabhāvānaṃ koci dhammo nassati, koci dhammo uppajjati, sabhāvo pana tiṭṭhatī’’ti. Te vattabbā ‘‘kiṃ taṃ suvaṇṇaṃ, yaṃ ghaṭe makuṭe ca avaṭṭhitaṃ, yadi rūpādi, so saddo viya anicco. Atha rūpādi samūho, samūho nāma sammutimattaṃ. Na tassa atthitā natthitā niccatā vā labbhatī’’ti anekantavādo na siyā. Dhammānañca dhammino aññathānaññathāsu doso vuttoyeva sassatavādavicāraṇāyaṃ. Tasmā so tattha vuttanayeneva veditabbo. Apica niccāniccanavattabbarūpo attā loko ca paramatthato vijjamānatāpaṭijānanato yathā niccādīnaṃ aññataraṃ rūpaṃ, yathā vā dīpādayo. Na hi dīpādīnaṃ udayabbayasabhāvānaṃ niccāniccanavattabbasabhāvatā sakkā viññātuṃ, jīvassa niccādīsu aññataraṃ rūpaṃ viyāti evaṃ sattabhaṅgassa viya sesabhaṅgānampi asambhavoyevāti sattabhaṅgavādassa ayuttatā veditabbā.
在此不执着有无的见解，即若有人说：“以何种所依为共同性，那法就有；以何种所依为共同性，那法就无”，若如此说，则成了多元论。若不如此，则非多元论。因此此处不能以地域他方关系等相联结而作论，因其有普世成立且无争讼之故。那些说法如“正如金钵置于顶上，钵性的存在消失，顶性的存在产生，金性的存在仍存，诸法亦复如是：有的消失，有的产生，有的常存”，对他们应说：“若以金为例，钵及顶所依依存，若形色等，则如声般无常。形色等聚合体，不过是约定名而已。其无常或常住并无真正之所在。”故非多元论。诸法及法相彼此异故，有批判，故此乃永恒论探讨。由此应以此说断判。况且从究竟理见，实体本性具有常无常二性之相，譬如光之若干种形态及诸灯火。从灯火等无常生灭的特性内在本质不能明知常无常，或生命中恒有某种形色出现如断续之存在，故应知七分法说之不成立，反成非不成立，即多元不执着的有无的特性应当了知。
Ettha ca ‘‘issaro nicco, aññe sattā aniccā’’ti evaṃ pavattavādā sattekaccasassatikā seyyathāpi issaravādā. ‘‘Paramāṇavo niccā dhuvā, aṇukādayo aniccā’’ti evaṃ pavattavādā saṅkhārekaccasassatikā seyyathāpi kāṇādā. Nanu ‘‘ekacce dhammā sassatā, ekacce asassatā’’ti etasmiṃ vāde cakkhādīnaṃ asassatatāsanniṭṭhānaṃ yathāsabhāvāvabodho eva, tayidaṃ kathaṃ micchādassananti, ko vā evamāha ‘‘cakkhādīnaṃ asassatabhāvasanniṭṭhānaṃ micchādassana’’nti? Asassatesuyeva pana kesañci dhammānaṃ sassatabhāvābhiniveso idha micchādassanaṃ. Tena pana ekavāre pavattamānena cakkhādīnaṃ asassatabhāvāvabodho vidūsito saṃsaṭṭhabhāvato visasaṃsaṭṭho viya sappimaṇḍo sakiccakaraṇāsamatthatāya sammādassanapakkhe ṭhapetabbataṃ nārahatīti. Asassatabhāvena nicchitāpi vā cakkhuādayo samāropitajīvasabhāvā eva diṭṭhigatikehi gayhantīti tadavabodhassa micchādassanabhāvo na sakkā nivāretuṃ. Tenevāha ‘‘cakkhuṃ itipi…pe… kāyo itipi ayaṃ me attā’’tiādi. Evañca katvā asaṅkhatāya saṅkhatāya ca dhātuyā vasena yathākkamaṃ ‘‘ekacce dhammā sassatā, ekacce asassatā’’ti evaṃ pavatto vibhajjavādopi ekaccasassatavādo āpajjatīti evaṃpakārā codanā anavakāsā hoti aviparītadhammasabhāvasampaṭipattibhāvato.
此中“主宰者常住，他者无常”说法，有如某些世俗说法，亦如“微粒常住，复合无常”说法，属于诸蕴集聚说，亦如骨节。岂能说“有些法永恒，有些非永恒”的说法，即眼等根非永恒之见，是错误见？恰恰相反，执著永恒法即是错误见。由此单一出现，使得觉知眼等根非永恒，就是契合实相，正见之所摄，是正知之表现，不是阿拉汉所应舍弃。眼等根虽从非永恒而生，实则附生有生命之存在，依此见解故执着之错误见不能除灭。故例如“眼是我，身是我”等言。如此作证，谓无数聚合体中有聚合，有非聚合，存亡交替，故有“有些法常有，有些法无常”之说，正是此类破斥了错误常见。如是修习断见不逆，恒守正理。
Kāmañcettha purimavādepi asassatānaṃ dhammānaṃ ‘‘sassatā’’ti gahaṇaṃ visesato micchādassanaṃ, sassatānaṃ pana ‘‘sassatā’’ti gāho na micchādassanaṃ yathāsabhāvaggahaṇabhāvato. Asassatesuyeva pana ‘‘kecideva dhammā sassatā, keci asassatā’’ti gahetabbadhammesu vibhāgappavattiyā imassa vādassa vādantaratā vuttā, na cettha ‘‘samudāyantogadhattā ekadesassa sappadesasassataggāho nippadesasassataggāhe samodhānaṃ gacchatī’’ti sakkā vattuṃ vādī tabbisayavisesavasena vādadvayassa pavattattā. Aññe eva hi diṭṭhigatikā ‘‘sabbe dhammā sassatā’’ti abhiniviṭṭhā, aññe ‘‘ekaccasassatā’’ti. Saṅkhārānaṃ anavasesapariyādānaṃ, ekadesapariggaho ca vādadvayassa paribyattoyeva. Kiñca bhiyyo anekavidhasamussaye ekavidhasamussaye ca khandhapabandhe abhinivesabhāvato. Catubbidhopi hi sassatavādī jātivisesavasena nānāvidharūpakāyasannissaye eva arūpadhammapuñje sassatābhinivesī jāto abhiññāṇena anussavādīhi ca rūpakāyabhedaggahaṇato. Tathā ca vuttaṃ ‘‘tato cuto amutra udapādi’’nti (dī. ni. 1.32) ‘‘cavanti upapajjantī’’ti ca ādi. Visesalābhī ekaccasassatiko anupadhāritabhedasamussayeva dhammapabandhe sassatākāraggahaṇena abhinivisanaṃ janesi ekabhavapariyāpannakhandhasantānavisayattā tadabhinivesassa. Tathā ca tīsupi vādesu ‘‘taṃ pubbenivāsaṃ anussarati, tato paraṃ nānussaratī’’ti ettakameva vuttaṃ, takkīnaṃ pana sassatekaccasassatavādīnaṃ sassatābhinivesaviseso rūpārūpadhammavisayatāya supākaṭoyevāti.
欲界中前世说法关于无常法被言永恒，是专指执著之错误见。说永恒者所执并非永恒法，乃按实相知悉。此中若表达“某法有些常、有些无常”的划分言论，乃指不同法带有不同特性，由此即可反对“因来源一致而言所有常为同一个常”的说法，此论指法不同特性不可混淆。另有观点，所有法均永恒，另有部分说仅有部分永恒。此为由执著所生矛盾。更有四种永恒论者，依特殊世系，执著恒存，无色法聚的不同。经文言“从此处起，涌现他处由止”，即生灭、消失与复生。某些特殊永恒论者，因对恒常特性执着，加深执著，生出独特观念，致使忽视法色界差别，不能理解不同时期永恒依赖之异。亦文中说“忆昔生，忆今不忆”，即永恒观者之所特有执著，未能明辨时空差异，生灭无常义理实相。
§39
39.Dīghassakālassa atikkamenāti vivaṭṭavivaṭṭaṭṭhāyīnaṃ apagamena. Anekatthattā dhātūnaṃ saṃ-saddena yutto vaṭṭa-saddo vināsavācīti āha ‘‘vinassatī’’ti, saṅkhayavasena vattatīti attho. Vipattikaramahāmeghasamuppattito paṭṭhāya hi yāva aṇusahagatopi saṅkhāro na hoti, tāva loko saṃvaṭṭatīti vuccati. Lokoti cettha pathavīādibhājanaloko adhippeto. Uparibrahmalokesūti parittasubhādīsu rūpībrahmalokesu. Agginā hi kappavuṭṭhānaṃ idhādhippetaṃ bahulaṃ pavattanato. Tenevāha bhagavā ‘‘ābhassarasaṃvattanikā hontī’’ti. Arūpesuvāti vā-saddena saṃvaṭṭamānalokadhātūhi aññalokadhātūsu vāti vikappanaṃ veditabbaṃ. Na hi ‘‘sabbe apāyasattā tadā rūpārūpabhavesu uppajjantī’’ti sakkā viññātuṃ apāyesu dīghatamāyukānaṃ manussalokūpattiyā asambhavato. Satipi sabbasattānaṃ abhisaṅkhāramanasā nibbattabhāve bāhirapaccayehi vinā manasāva nibbattattā ‘‘manomayā’’ti vuccanti rūpāvacarasattā. Yadi evaṃ kāmabhave opapātikasattānampi manomayabhāvo āpajjatīti? Nāpajjati adhicittabhūtena atisayamanasā nibbattasattesu manomayavohāratoti dassanto āha ‘‘jhānamanena nibbattattā manomayā’’ti. Evaṃ arūpāvacarasattānampi manomayabhāvo āpajjatīti ce? Na, tattha bāhirapaccayehi nibbattetabbatāsaṅkāya eva abhāvato, ‘‘manasāva nibbattā’’ti avadhāraṇāsambhavato. Niruḷho vāyaṃ loke manomayavohāro rūpāvacarasattesu. Tathā hi ‘‘annamayo pānamayo manomayo ānandamayo viññāṇamayo’’ti pañcadhā attānaṃ vedavādino vadanti. Ucchedavādepi vakkhati ‘‘dibbo rūpī manomayo’’ti (dī. ni. 1.86). Sobhanā pabhā etesu santīti subhā. ‘‘Ukkaṃsenā’’ti ābhassaradeve sandhāyāha, parittābhā appamāṇābhā pana dve cattāro ca kappe tiṭṭhanti. Aṭṭhakappeti aṭṭha mahākappe.
第39章关于长寿度的超越，由变化起灭之理契合（化合、演绎）而成。多义简约的诸界名词组合，称为圆环化解毁灭之意。此指大规模坏灭季节云起时，聚合体未断，世界尚存。此“世界”指包含地球等五大元素之所在。所谓上梵天界，是世俗世间中色相美丽之梵天。火为因缘多发，故世尊言“火光遍照”。“无色界”之言，指以风声作为变化标记之其他界。不可认为“所有地狱众生均于色相界出生”，因色相界中长寿众生不可能生人间。诸界众生念力不起，如无外缘则念灭，唯有以念心生者称为心造色界众生。问若欲界众生有念为心作用，理当如是否？事实非然，因无外缘念灭心造色非法定，所以此故以色界众生非心生心造行为暂时理解。世间众生按口头表述为“食者、饮者、心者、乐者、识者”等五种性质。断灭论者谓“神及色心合一”，即身心合一。赞美者谓“乌迦仙所”，世寿八千万劫。
§40
40.Saṇṭhātīti sampattikaramahāmeghasamuppattito paṭṭhāya pathavīsandhārakudakataṃsandhārakavāyumahāpathavīādīnaṃ samuppattivasena ṭhāti, ‘‘sambhavati’’ icceva vā attho anekatthattā dhātūnaṃ. Pakatiyāti sabhāvena, tassa ‘‘suñña’’nti iminā sambandho. Tattha kāraṇamāha ‘‘nibbattasattānaṃ natthitāyā’’ti, anuppannattāti attho, tena yathā ekaccāni vimānāni tattha nibbattasattānaṃ cutattā suññāni honti, na evamidanti dasseti. Brahmapārisajjabrahmapurohitamahābrahmāno brahmakāyikā, tesaṃ nivāso bhūmipi ‘‘brahmakāyikā’’ti vuttā. Kammaṃ upanissayavasena paccayo etissāti kammapaccayā. Atha vā tattha nibbattasattānaṃ vipaccanakakammassa sahakārīpaccayabhāvato, kammassa paccayāti kammapaccayā. Utu samuṭṭhānaṃ etissāti utusamuṭṭhānā. ‘‘Kammapaccayautusamuṭṭhānā’’ti vā pāṭho, kammasahāyo paccayo, kammassa vā sahāyabhūto paccayo kammapaccayo , sova utu kammapaccayautu, so samuṭṭhānaṃ etissāti yojetabbaṃ. Etthāti ‘‘brahmavimāna’’nti vuttāya brahmakāyikabhūmiyā. Kathaṃ paṇītāya dutiyajjhānabhūmiyaṃ ṭhitānaṃ hīnāya paṭhamajjhānabhūmiyā upapatti hotīti āha ‘‘atha sattāna’’ntiādi. Otarantīti upapajjanavasena heṭṭhābhūmiṃ gacchanti.
第40章关于集聚聚合体之生成，讲述因大规模季节云雨，地水风火五大有分别而起众多色界。称为多义意，意指多层面多义多缘之聚合。此聚合乃多合之聚合器称为“无”，即空义。“生成者无之”为其关系。原由为“生起众生无生之意”，谓尚未生起之意，即空无之意。以此可见从某些楼阁建成之起算，尚未生起众生已成为空置。梵天及其宫殿被称为“梵体”，此住所括地亦被称“梵体”。因业之因缘，业为因缘。后因果业之因缘合和成业。四季循环之意。因业缘生起四季亦名业缘。此乃“梵天宫”指梵体地。如何从第二禅地生成众生至低阶第一禅地？谓行者下降称“下生”。
Appāyuketi yaṃ uḷāraṃ puññakammaṃ kataṃ, tassa uppajjanārahavipākapabandhato appaparimāṇāyuke. Āyuppamāṇenevāti paramāyuppamāṇeneva. Kiṃ panetaṃ paramāyu nāma, kathaṃ vā taṃ paricchinnapamāṇanti? Vuccate – yo tesaṃ tesaṃ sattānaṃ tasmiṃ tasmiṃ bhavavisese purimasiddhabhavapatthanūpanissayavasena sarīrāvayavavaṇṇasaṇṭhānapamāṇādivisesā viya taṃtaṃgatinikāyādīsu yebhuyyena niyataparicchedo gabbhaseyyakakāmāvacaradevarūpāvacarasattānaṃ sukkasoṇitautubhojanādi utuādipaccayuppannapaccayūpatthambhito vipākapabandhassa ṭhitikālaniyamo, so yathāsakaṃ khaṇamattāvaṭṭhāyīnampi attano sahajātānaṃ rūpārūpadhammānaṃ ṭhapanākāravuttitāya pavattakāni rūpārūpajīvitindriyāni yasmā na kevalaṃ nesaṃ khaṇaṭhitiyā eva kāraṇabhāvena anupālakāni, atha kho yāva bhavaṅgupacchedā anupabandhassa avicchedahetubhāvenāpi, tasmā āyuhetukattā kāraṇūpacārena āyu, ukkaṃsaparicchedavasena paramāyūti ca vuccati. Taṃ pana devānaṃ nerayikānaṃ uttarakurukānañca niyataparicchedaṃ, uttarakurukānaṃ pana ekantaniyataparicchedameva, avasiṭṭhamanussapetatiracchānānaṃ pana ciraṭṭhitisaṃvattanikakammabahule kāle taṃkammasahitasantānajanitasukkasoṇitappaccayānaṃ taṃmūlakānañca candasūriyasamavisamaparivattanādijanitautuāhārādisamavisama paccayānaṃ vasena cirācirakālato aniyataparicchedaṃ, tassa ca yathā purimasiddhabhavapatthanāvasena taṃtaṃgatinikāyādīsu vaṇṇasaṇṭhānādivisesaniyamo siddho dassanānussavādīhi, tathā ādito gahaṇasiddhiyā. Evaṃ tāsu tāsu upapattīsu nibbattasattānaṃ yebhuyyena samappamāṇaṭṭhitikālaṃ dassanānussavehi labhitvā taṃ paramataṃ ajjhosāya pavattitabhavapatthanāvasena ādito paricchedaniyamo veditabbo. Yasmā pana kammaṃ tāsu tāsu upapattīsu yathā taṃtaṃupapattiniyatavaṇṇādinibbattane samatthaṃ, evaṃ niyatāyuparicchedāsu upapattīsu paricchedātikkamena vipākanibbattane samatthaṃ na hoti, tasmā vuttaṃ ‘‘āyuppamāṇeneva cavantī’’ti. Yasmā pana upatthambhakasahāyehi anupālakappaccayehi upādinnakakkhandhānaṃ pavattetabbākāro atthato paramāyu, tassa yathāvuttaparicchedānatikkamanato satipi kammāvasese ṭhānaṃ na sambhavati, tena vuttaṃ ‘‘attano puññabaleneva ṭhātuṃ na sakkotī’’ti. Kappaṃ vāti asaṅkhyeyyakappaṃ vā tassa upaḍḍhaṃ vā upaḍḍhakappato ūnamadhikaṃ vāti vikappanattho vā-saddo.
寿命短者，谓虽行善业，但其生成终止及果报连锁加速，故其寿命为极少。最高寿命即极长寿命。何谓最高寿命？何以测量？答曰—指各类众生在各自有生有灭的世间存在状态中，依其身体及组织结构特性而成之寿命，有如胚胎期、卧床期及诸天等非人天众生，受精血食等不定条件而生，寿命果报有定时序法则。如同瞬间连续之存在，恒不可离变故而存。由此寿命立于因缘不变之持续条件，称为最高寿命者。此乃天人鬼神等各层生灵众寿命之测量法则。此寿命之测为恒时及非恒时之合成。依据众生各因缘，定知此寿命之法，能证显于最初产生起至现今流转之法。例如说“寿命以测量起算消逝”。因业因缘之取，有生命者依相续延续行生及感受。乃尺度并非恒定，不可一概而论。故言“有德力之身不能久住”。所谓劫数，多为不可数劫及数劫或数劫稍多。故称“变易”之意。
§41
41.Anabhiratīti ekavihārena anabhirati. Sā pana yasmā aññehi samāgamicchā hoti, tena vuttaṃ ‘‘aparassāpi sattassa āgamanapatthanā’’ti. Piyavatthuvirahena piyavatthualābhena vā cittavighāto ukkaṇṭhitā, sā atthato domanassacittuppādo yevāti āha ‘‘paṭighasampayuttā’’ti. Dīgharattaṃ jhānaratiyā ramamānassa vuttappakāraṃ anabhiratinimittaṃ uppannā ‘‘mama’’nti ca ‘‘aha’’nti ca gahaṇassa kāraṇabhūtā taṇhādiṭṭhiyo idha paritassanā. Tā pana cittassa purimāvatthāya calanaṃ kampananti āha ‘‘ubbijjanā phandanā’’ti. Tenevāha ‘‘taṇhātassanāpi diṭṭhitassanāpi vaṭṭatī’’ti. Yaṃ pana atthuddhāre ‘‘aho vata aññepi sattā itthattaṃ āgaccheyyunti ayaṃ taṇhātassanā nāmā’’ti vuttaṃ, taṃ diṭṭhitassanāya visuṃ udāharaṇaṃ dassentena taṇhātassanaṃyeva tato niddhāretvā vuttaṃ, na pana tattha diṭṭhitassanāya abhāvatoti daṭṭhabbaṃ. Tāsatassanā cittutrāso. Bhayānakanti bheravārammaṇanimittaṃ balavabhayaṃ. Tena sarīrassa thaddhabhāvo chambhitattaṃ bhayaṃ saṃveganti ettha bhayanti bhaṅgānupassanāya ciṇṇante sabbasaṅkhārato bhāyanavasena uppannaṃ bhayañāṇaṃ. Saṃveganti sahottappañāṇaṃ, ottappameva vā. Santāsanti ādīnavanibbidānupassanāhi saṅkhārehi santassanañāṇaṃ. Saha byāyati pavattati, dosaṃ vā chādetīti sahabyo, sahāyo, tassa bhāvaṃ sahabyataṃ.
41.「无所欢喜」意指独处而无欢喜。因其不愿与他人相聚，故称之。经中称为『众生尚未相聚之处』。因喜欢资粮的缺失或获得引起心的障碍与烦恼，此即忧愁心生之根本，故称为「被恼恨缠绕」。长久专注禅定者由此产生的无欢喜，表现为执着于“我”与“我有”，这导致贪欲与渴爱的心态在此产生。此为心之前缘的动摇与颤动，称为『生成与障碍』。此即心过往的波动震颤，称为『生起与缚缚』。又说渴爱与忧愁亦随之转动。经中云：“渴爱忧愁与见解忧愁亦随之起伏”。对于「噫！他人亦生此特性」此觉知被用来阐述忧愁渴爱的一例，但并非表示见解忧愁不存在。忧愁心即为心之惊恐。恐怖为诸恶法果之因，呈现强烈恐惧。故身体失去平静、颤抖害怕，产生惊怖，涣散于一切造作中，由恐怖的智慧所生。这种惊怖亦引发忏悔智慧，忏悔智慧乃是忏惧之心。安住于灭除怖惧与厌厌，得生安稳慧。嬉戏此中为智慧，世间嗔恨等烦恼则致堕落，皆为随伴心性。故说其心性为随伴。
§42
42.Abhibhavitvā ṭhito ime satteti adhippāyo. Yasmā pana so pāsaṃsabhāvena uttamabhāvena ca ‘‘te satte abhibhavitvā ṭhito’’ti attānaṃ maññati, tasmā vuttaṃ ‘‘jeṭṭhakohamasmī’’ti. Aññadatthu dasoti dassane antarāyābhāvavacanena, ñeyyavisesapariggāhikabhāvena ca anāvaraṇadassāvitaṃ paṭijānātīti āha ‘‘sabbaṃ passāmīti attho’’ti. Bhūtabhabyānanti ahesunti bhūtā, bhavanti bhavissantīti bhabyā, aṭṭhakathāyaṃ pana vattamānakālavaseneva bhabya-saddassa attho dassito. Paṭhamacittakkhaṇeti paṭisandhicittakkhaṇe. Kiñcāpi so brahmā anavaṭṭhitadassanattā puthujjanassa purimatarajātiparicitampi kammassakataññāṇaṃ vissajjetvā vikubbaniddhivasena cittuppattimattapaṭibaddhena sattanimmānena vipallaṭṭho ‘‘ahaṃ issaro kattā nimmātā’’tiādinā issarakuttadassanaṃ pakkhandamāno abhinivisanavaseneva patiṭṭhito, na patiṭṭhāpanavasena ‘‘tassa evaṃ hotī’’ti vuttattā, patiṭṭhāpanakkameneva pana tassa so abhiniveso jātoti dassanatthaṃ ‘‘kāraṇato sādhetukāmo’’ti, ‘‘paṭiññaṃ katvā’’ti ca vuttaṃ. Tenāha bhagavā ‘‘taṃ kissa hetū’’tiādi. Tattha manopaṇidhīti manasā eva patthanā, tathā cittappavattimattamevāti attho, itthabhāvanti idappakārataṃ. Yasmā pana itthanti brahmattabhāvo idhādhippeto, tasmā ‘‘brahmabhāvanti attho’’ti vuttaṃ. Nanu ca devānaṃ upapattisamanantaraṃ ‘‘imissā nāma gatiyā cavitvā iminā nāma kammunā idhūpapannā’’ti paccavekkhaṇā hotīti? Saccaṃ hoti, sā pana purimajātīsu kammassakataññāṇe sammadeva niviṭṭhajjhāsayānaṃ. Ime pana sattā purimāsupi jātīsu issarakuttadassanavasena vinibandhābhinivesā ahesunti daṭṭhabbaṃ. Tena vuttaṃ ‘‘iminā maya’’ntiādi.
42.「被支配而坚定」者谓此众生具支配力。彼自以为“这是被良善与崇高的力量所支配”，故自称“我是王，我是造物主”。“有障碍无障碍”一语，是指有所见义之现，故称为“让我们皆见之”为意义。所谓“曾有、将有”即过去、现在与未来，此处《注疏》以当时为例阐释“将来”一词之义。所谓“初念识”是指相续之识。且有种说法，梵天由于未见轮回真相，乃凡夫因果之知识尚浅而生错惑心，自大谓“我是主宰、制造者”，此是妄执支配之见，盖因自执亦根本烦恼称为执取，或言“已立即有执着”。因此佛言“为何生此念”云云。此中“意念坚决”即意念，亦指心的流转状态，此为现时之义。既然此为梵天心性，自称为梵天之意即因其心境是梵界之心。难道天众极乐生起之时“不由此路由此业力生起身”不经思惟乎？确有此理。此是前世业识正常消尽而适当而成之业识。此众生即使在前世亦因妄执自我为王而生执着支配，所以谓之为“被此业所执”。故说“是由此生”。
§43
43. Īsatīti īso, abhibhūti attho. Mahā īso maheso, suppatiṭṭhamahesatāya pana parehi ‘‘maheso’’ti akkhātabbatāya mahesakkho, atisayena mahesakkho mahesakkhataroti vacanattho daṭṭhabbo. Yasmā pana so mahesakkhabhāvo ādhipateyyaparivārasampattiyā viññāyati, tasmā ‘‘issariyaparivāravasena mahāyasataro’’ti vuttaṃ.
43.「王」意即统治者、主宰。偌大至尊之意，依其稳定至尊之地位，称为“至尊”，言为最高之王，语意为“至尊王，至尊王者”，应如此理解。既其至尊王的本质乃由统治权威及王族之权威显现，故称之为“以王权族群为尊贵者”。
§44
44.Idheva āgacchatīti imasmiṃ manussaloke eva paṭisandhivasena āgacchati. Yaṃ aññataro sattoti ettha yanti nipātamattaṃ, karaṇe vā paccattaniddeso, yena ṭhānenāti attho, kiriyāparāmasanaṃ vā. Itthattaṃ āgacchatīti ettha yadetaṃ itthattassa āgamanaṃ, etaṃ ṭhānaṃ vijjatīti attho. Esa nayo ‘‘pabbajati, cetosamādhiṃ phusati, pubbenivāsaṃ anussaratī’’ti etesupi padesu. ‘‘Ṭhānaṃ kho panetaṃ bhikkhave vijjati, yaṃ aññataro satto’’ti imañhi padaṃ ‘‘pabbajatī’’tiādīhi padehi paccekaṃ yojetabbanti.
44.「正当来临」者意指此人于人世间由于前世业力自然续命来到此世。这里“某众生”，依文法，仅指其词组，或谓为行为的现在指示，或称为行为之妥当遂行。如此来临者指“出家，心定具足，忆念前世”，於是住于此诸地。释义此地即为“某处”，字面含义为“某处确存”。由此经文谓“某众生出家”等词句须分别连接领会。
§45
45. Khiḍḍāya padussantīti khiḍḍāpadosino, khiḍḍāpadosino eva khiḍḍāpadosikā, khiḍḍāpadoso vā etesaṃ atthīti khiḍḍāpadosikā. Atikkantavelaṃ ativelaṃ, āhārūpabhogakālaṃ atikkamitvāti attho. Methunasampayogena uppajjanakasukhaṃ keḷihassasukhaṃ ratidhammo ratisabhāvo. Āhāranti ettha ko devānaṃ āhāro, kā āhāravelāti? Sabbesampi kāmāvacaradevānaṃ sudhā āhāro, sā heṭṭhimehi uparimānaṃ paṇītatamā hoti, taṃ yathāsakaṃ divasavasena divase divase bhuñjanti. Keci pana ‘‘biḷārapadappamāṇaṃ sudhāhāraṃ bhuñjanti, so jivhāya ṭhapitamatto yāva kesagganakhaggā kāyaṃ pharati, tesaṃyeva divasavasena sattadivase yāpanasamattho ca hotī’’ti vadanti. ‘‘Nirantaraṃ khādantā pivantā’’ti idaṃ parikappanavasena vuttaṃ. Kammajatejassa balavabhāvo uḷārapuññanibbattattā, uḷāragarusiniddhasudhāhārajīraṇato ca. Karajakāyassa mandabhāvo mudusukhumālabhāvato. Teneva hi bhagavā indasālaguhāyaṃ pakatipathaviyaṃ saṇṭhātuṃ asakkontaṃ sakkaṃ devarājānaṃ ‘‘oḷārikaṃ kāyaṃ adhiṭṭhehī’’ti āha. Tesanti manussānaṃ. Vatthunti karajakāyaṃ. Kecīti abhayagirivāsino.
45.「困顿中出现」指烦恼起源于困顿，烦恼之起。困顿起源即困顿故心起染着的意。以男女的结合生起之欢愉与乐趣，属感官之乐，称为爱欲之性。此处“饮食”指天众食用的甘露饮食，意味最高甘露。此甘露具体以天上种种不同甘露为上品，乃天众每日适时食之。或言如沙棘叶大小的甘露乃此天饮，于舌上放置蔓延于身体，持此天饮，能延七天寿命，谓此可持续七天饮用。谓之“不断食饮”。因修习善业资粮力强，身受好善甘露饮食，如此长寿，形成身体软滑细腻而柔弱。故佛曾向萨咖天帝提问：“你所依止的身为何软弱？”此即人身喻言，谓柔弱之身体。此即阿放比岛山居民喻。
§47
47.Manenāti issāpakatattā paduṭṭhena manasā. Usūyāvasena manasova padoso manopadoso, so etesaṃ atthi vināsahetubhūtoti manopadosikāti evaṃ vā ettha attho daṭṭhabbo. Akuddho rakkhatīti kuddhassa so kodho itarasmiṃ akujjhante anupādāno ekavārameva uppattiyā anāsevano cāvetuṃ na sakkoti udakantaṃ patvā aggi viya nibbāyati, tasmā akuddho taṃ cavanato rakkhati, ubhosu pana kuddhesu bhiyyo bhiyyo aññamaññamhi parivaḍḍhanavasena tikhiṇasamudācāro nissayadahanaraso kodho uppajjamāno hadayavatthuṃ nidahanto accantasukhumālakarajakāyaṃ vināseti, tato sakalopi attabhāvo antaradhāyati. Tenāha ‘‘ubhosu panā’’tiādi . Tathā cāha bhagavā ‘‘aññamaññaṃ paduṭṭhacittā kilantakāyā…pe… cavantī’’ti. Dhammatāti dhammaniyāmo. So ca tesaṃ karajakāyassa mandatāya, tathāuppajjanakakodhassa ca balavatāya ṭhānaso cavanaṃ, tesaṃ rūpārūpadhammānaṃ sabhāvoti adhippāyo.
47.「心意指恶意、恶念」意指心怀恶意，因嫉妒与恶意而心生怨恨，此即心对彼等的祸害因缘。所谓“心怨”者，即此义也。怒气未消即为忿怒，当他人尚未发怒时，自己之怒难以克制，即如火烧薪，水泼火灭，因故控制怒气。故无怒能制怒。二怒之间常生激烈争执，因而心灵苦痛，损害身心之微妙软弱体。继而整个身心现象随此消失。因此说“相互间”。佛更说：“彼等心怀恶念，妨害躯体……生起者亦如是。” 佛法意即法则。此乃因身之软弱，及忿怒力量强故而时有毁灭，在色法与非色法中即其本性，称为支配。
§49
49.Cakkhādīnaṃ bhedaṃ passatīti virodhipaccayasannipāte vikārāpattidassanato, ante ca adassanūpagamanato vināsaṃ passati oḷārikattā rūpadhammabhedassa. Paccayaṃ datvāti anantarapaccayādivasena paccayo hutvā. ‘‘Balavatara’’nti cittassa lahutaraṃ bhedaṃ sandhāya vuttaṃ. Tathā hi ekasmiṃ rūpe dharanteyeva soḷasa cittāni bhijjanti. Bhedaṃ na passatīti khaṇe khaṇe bhijjantampi cittaṃ parassa anantarapaccayabhāveneva bhijjatīti purimacittassa abhāvaṃ paṭicchādetvā viya pacchimacittassa uppattito bhāvapakkho balavataro pākaṭo ca hoti, na abhāvapakkhoti cittassa vināsaṃ na passati, ayañca attho alātacakkadassanena supākaṭo viññāyati. Yasmā pana takkīvādī nānattanayassa dūrataratāya ekattanayassapi micchāgahitattā ‘‘yadevidaṃ viññāṇaṃ sabbadāpi ekarūpena pavattati, ayameva attā nicco’’tiādinā abhinivesaṃ janeti, tasmā vuttaṃ ‘‘so taṃ apassanto’’tiādi.
眼等五根的分别，谓由对立因缘的会合而起妨碍变化之现象的显现，及其终尽时的无见所生灭。此乃由颠倒妄见色法之差别所显。所谓“给予因缘”，是指接续因缘所成为的因缘。『比喻心识轻重差别说』即说明心识由重至轻的差异。正如在同一色法中，虽有十六种心投生，其差别非因不见，而因心与他心之间具无间断因缘的关系。以往心即如覆无此心的无，现前心则显现生起，此为力量之差别，非是无所以心识不能见灭。因此，用无明无见的烂眼见法而判断，其意理非常明显。然因执迷哲学家以为“若此识常表现一相，则是自我永恒”等语致生执着，世尊因其执于错误见故，谓之“彼是不见者”。
Antānantavādavaṇṇanā边与无边论的解释
§53
53.Antānantikāti ettha amati gacchati ettha sabhāvo osānanti anto, mariyādā. Tappaṭisedhena ananto, anto ca ananto ca antānanto ca nevantānānanto ca antānantā sāmaññaniddesena, ekasesena vā ‘‘nāmarūpapaccayā saḷāyatana’’ntiādīsu (ma. ni. 3.176; saṃ. ni. 2.1; udā. 1) viya. Kassa pana antānantoti? Lokīyati saṃsāranissaraṇatthikehi diṭṭhigatikehi, lokīyanti vā ettha tehi puññāpuññaṃ tabbipāko cāti lokoti saṅkhyaṃ gatassa attano. Tenāha bhagavā ‘‘antānantaṃ lokassa paññapentī’’ti. Ko pana eso attāti? Jhānavisayabhūtakasiṇanimittaṃ. Tattha hi ayaṃ diṭṭhigatiko lokasaññī. Tathā ca vuttaṃ ‘‘taṃ lokoti gahetvā’’ti. Keci pana ‘‘jhānaṃ taṃsampayuttadhammā ca idha ‘attā , loko’ti ca gahitā’’ti vadanti. Antānantasahacaritavādo antānanto, yathā ‘‘kuntā pacarantī’’ti antānantasannissayo vā yathā ‘‘mañcā ghosantī’’ti. So etesaṃ atthīti antānantikā. Te pana yasmā yathāvuttanayena antānanto vādo diṭṭhi etesanti ‘‘antānantavādā’’ti vuccanti. Tasmā aṭṭhakathāyaṃ ‘‘antānantavādā’’ti vatvā ‘‘antaṃ vā’’tiādinā attho vibhatto.
所谓终始，指此处所说的是非终极者，此处所说性质是渗透及限度，极限即界限。以轻覆重为界，及无限互不为界之非终之终亦称之。一般以“名色因六处”等例示。何者名终始者？世俗中，指流转生死离别的见解及其善恶果报的数量，故世人称之为“世”。因是故世尊说“终始即世所显”。何者此“我”？此指禅境所成起的色遍相，此为世俗所执的我见。因此谓“以此为世”。有些人说“禅及其相关现象即名为我与世”。互为伴生的终始论者即此终无终论，乃因如同“野雉放声”、“蜂鸟鸣叫”般断续不住，故谓终始者。正因此，针对终始对立辩论者，分别说明“终终界”等义。
Etthāha – yuttaṃ tāva purimānaṃ tiṇṇaṃ vādīnaṃ antattañca anantattañca antānantattañca ārabbha pavattavādattā antānantikattaṃ, pacchimassa pana tadubhayapaṭisedhanavasena pavattavādattā katha antānantikattanti? Tadubhayapaṭisedhanavasena pavattavādattā eva. Yasmā antānantapaṭisedhavādopi antānantavisayo eva taṃ ārabbha pavattattā. Etadatthaṃyeva hi sandhāya aṭṭhakathāyaṃ ‘‘ārabbha pavattavādā’’ti vuttaṃ. Atha vā yathā tatiyavāde desabhedavasena ekasseva antavantatā anantatā ca sambhavati, evaṃ takkīvādepi kālabhedavasena ubhayasambhavato aññamaññapaṭisedhena ubhayaññeva vuccati. Kathaṃ? Antavantatāpaṭisedhena hi anantatā vuccati, anantatāpaṭisedhena ca antavantatā, antānantānañca na tatiyavādabhāvo kālabhedassa adhippetattā. Idaṃ vuttaṃ hoti – yasmā ayaṃ lokasaññito attā adhigatavisesehi mahesīhi ananto kadāci sakkhidiṭṭhoti anusuyyati, tasmā nevantavā. Yasmā pana tehiyeva kadāci antavā sakkhidiṭṭhoti anusuyyati, tasmā na pana anantoti. Yathā ca anussutitakkīvasena, evaṃ jātissaratakkī ādīnañca vasena yathāsambhavaṃ yojetabbaṃ. Ayañhi takkiko avaḍḍhitabhāvapubbakattā paṭibhāganimittānaṃ vaḍḍhitabhāvassa vaḍḍhitakālavasena appaccakkhakāritāya anussavādimatte ṭhatvā ‘‘nevantavā’’ti paṭikkhipati. Avaḍḍhitakālavasena pana ‘‘na panānanto’’ti, na pana antatānantatānaṃ accantamabhāvena yathā taṃ ‘‘nevasaññināsaññī’’ti. Purimavādattayapaṭikkhepo ca attanā yathādhippetappakāravilakkhaṇatāya tesaṃ, avassañcetaṃ evaṃ viññātabbaṃ, aññathā vikkhepapakkhaṃyeva bhajeyya catutthavādo. Na hi antatāanantatātadubhayavinimutto attano pakāro atthi, takkīvādī ca yuttimaggako, kālabhedavasena ca tadubhayaṃ ekasmimpi na na yujjatīti.
此处说，始终二派旧论者都论及终止与无限，以终始论推进辩论。后派论者以双重反对的方式继续辩论，对终始论亦如此。所谓双重反对者，是指从终始两方面着手。故经文中云“始终论”。有时第三派因场合不同，终止与无限均成，亦如哲学家根据时间分段，两者互成否定。何以如此？以终止反对说无限，反之以无限反对终止，无终止无限论者不属第三派之范畴，因其不合时间段约束。经论称此者为“不终派”。有时说，如果修习此见解者遇见无限，即起嫉妒；若见终止则不谓无限。故依传习加持，生命世等因缘相续，以此理法结合推演，彼哲学家因前世增长状态，依据不恐不喜为由而转为“不终派”。而彼者反复念诵逻辑论证，辨别增减及种种正邪，于是得出“不终论”之说。又因时间增减俱生，暂时较差者却言“不终”，其不终及不始亦为非绝断，如同“无识断识”的喻示。既辩旧论否定，以说明本心自然特性，若彼人妄执，终将偏离正理，变为第四派。无终止无限双解，人我亦无不和，哲学家遵循理路，按时间分段，二者皆能共存，无失真理也。
Keci pana yadi panāyaṃ attā antavā siyā, dūradese upapajjanānussaraṇādi kiccanipphatti na siyā. Atha ananto, idha ṭhitassa devalokanirayādīsu sukhadukkhānubhavanampi siyā. Sace pana antavā ca ananto ca, tadubhayadosasamāyogo. Tasmā ‘‘antavā, ananto’’ti ca abyākaraṇīyo attāti evaṃ takkanavasena catutthavādappavattiṃ vaṇṇenti. Evampi yuttaṃ tāva pacchimavādīdvayassa antānantikattaṃ antānantānaṃ vasena ubhayavisayattā tesaṃ vādassa. Purimavādīdvayassa pana kathaṃ visuṃ antānantikattanti? Upacāravuttiyā. Samuditesu hi antānantavādīsu pavattamāno antānantika-saddo tattha niruḷhatāya paccekampi antānantikavādīsu pavattati, yathā arūpajjhānesu paccekaṃ aṭṭhavimokkhapariyāyo, yathā ca loke sattāsayoti. Atha vā abhinivesato purimakālappavattivasena ayaṃ tattha vohāro kato. Tesañhi diṭṭhigatikānaṃ tathārūpacetosamādhisamadhigamato pubbakālaṃ ‘‘antavā nu ayaṃ loko, ananto nū’’ti ubhayākārāvalambino parivitakkassa vasena niruḷho antānantikabhāvo visesalābhena tattha uppannepi ekaṃsaggāhe purimasiddharuḷhiyā voharīyatīti.
或有人言此我为终止者，则彼于远方生灭缘起及依止等则无所受用。若言此我为无限者，则处于神界等地有苦乐感受。若双方并立，则生二过失。故谓“终止无限”者实无可言之我，此论法属于第四派立场。如此辨解终止无限者，乃因流传使然。起于先时之执著，遂为终止无限者言。何故此说生？因观念偏执，此终无限论虽复杂难解，但前过往论者立论亦须审慎思量，故大家虽有异说，仍当相互尊重其理，谨慎辨别其中义理。终止无限论虽有争议，但依理看无我自性与时间关系并无相违，哲学家修习理路，慎重推演，亦无相悖也。
§54-60
54-60.Vuttanayenāti ‘‘takkayatīti takkī’’tiādinā (dī. ni. aṭṭha. 1.34) saddato, ‘‘catubbidho takkī’’tiādinā (dī. ni. aṭṭha. 1.34) atthato ca sassatavāde vuttavidhinā. Diṭṭhapubbānusārenāti dassanabhūtena viññāṇena upaladdhapubbassa antavantādino anussaraṇena. Evañca katvā anussutitakkīsuddhatakkīnampi idha saṅgaho siddho hoti. Atha vā diṭṭhaggahaṇeneva ‘‘naccagītavāditavisūkadassanā’’tiādīsu (dī. ni. 10, 194) viya sutādīnampi gahitatā veditabbā. ‘‘Antavā’’tiādinā icchitassa attano sabbadā bhāvaparāmasanavaseneva imesaṃ vādānaṃ pavattanato sassatadiṭṭhisaṅgaho daṭṭhabbo. Tathā hi vakkhati ‘‘sesā sassatadiṭṭhiyo’’ti (dī. ni. aṭṭha. 97-98).
所谓“说理者”，谓为阐述逻辑以说哲学观点者。所谓“四种说理”，是指持有永恒论的四种表述。所谓依次记忆，是指以观察为基础，追忆先前种种心识及终止等概念。如此逐层推理，达到纯粹说理修辞。或因言辞趣味及听者的理解力，亦须观察本经文本中所论说内容。以“终止”等名说所思、自我意识中对各异见的调伏、保持与旧观念结合的情况说，因此谓诸“永恒见派终论”也。
Amarāvikkhepavādavaṇṇanā不死矫乱论的解释
§61
61.Na maratīti na ucchijjati. ‘‘Evampi me no’’tiādinā vividho nānappakāro khepo parena paravādīnaṃ khipanaṃ vikkhepo. Amarāya diṭṭhiyā vācāya ca vikkhipantīti vā amarāvikkhepino. Amarāvikkhepino eva amarāvikkhepikā. Ito cito ca sandhāvati ekasmiṃ sabhāve anavaṭṭhānato. Amarā viya vikkhipantīti vā purimanayeneva saddattho daṭṭhabbo.
所谓不死者，是指不坏、不中断、不落灭。所谓“如此为我”等语，多种多样的过失观念因他人不同论辩而突起。所谓不死人见者，谓以不死之观念为言论基根。此不死不坏见者，因昔日见为根本。此诸观根故，当知此见不动摇、如不死者。当以此顺理智力详察，将其观念通达明白。
§62
62. Vikkhepavādino uttarimanussadhamme, akusaladhammepi sabhāvabhedavaseneva ñātuṃ ñāṇabalaṃ natthīti kusalākusalapadānaṃ kusalākusalakammapathavaseneva attho. Paṭhamanayavaseneva apariyantavikkhepatāya amarāvikkhepaṃ vibhāvetuṃ ‘‘evantipi me noti aniyamitavikkhepo’’ti vuttaṃ. Tattha aniyamitavikkhepoti sassatādīsu ekasmimpi pakāre aṭṭhatvā vikkhepakaraṇaṃ, paravādinā yasmiṃ kismiñci pucchite pakāre tassa paṭikkhepoti attho. Dutiyanayavasena amarāsadisāya amarāya vikkhepaṃ dassetuṃ ‘‘idaṃ kusalanti vā puṭṭho’’tiādimāha. Atha vā ‘‘evantipi me no’’tiādinā aniyamatova sassatekaccasassatucchedatakkīvādānaṃ paṭisedhanena taṃ taṃ vādaṃ paṭikkhipateva apariyantavikkhepavādattā amarāvikkhepino. Attanā pana anavaṭṭhitavādattā na kismiñci pakkhe avatiṭṭhatīti āha ‘‘sayaṃ pana…pe… byākarotī’’ti. Idāni kusalādīnaṃ abyākaraṇena tameva anavaṭṭhānaṃ vibhāveti ‘‘idaṃ kusalanti vā puṭṭho’’tiādinā. Tenevāha ‘‘ekasmimpi pakkhe na tiṭṭhatī’’ti.
62. 关于放逸论者主张人道以上及不善法中，认为因其本质差异，无智慧力可以认识，故“善不善行为”意指善不善行为之因缘果报之道理。作为第一层次，针对无边放逸，应分别说明不放逸。对此有云：“我此无边放逸亦如是。”其所谓无边放逸乃指断灭等恒常存在的某一固定方式，放逸之说，依对方问及何种方式，则为放逸相对反对。因此，第二层次为表示不放逸方向的非断灭，示现不放逸，“此谓善否已闻”等语。据此，放逸论者因无边放逸见，否定诸说，遂反驳该论断。然而自性无依执之故，不立于任何一边，说“我自作证……”如是。现在以善等，不作解释，说明该无依执，“此谓善否已闻”等。于是有云：“不立于任何一边。”
§63
63. Kusalākusalaṃ yathābhūtaṃ appajānantopi yesamahaṃ samayena kusalameva ‘‘kusala’’nti, akusalameva ca ‘‘akusala’’nti byākareyyaṃ, tesu tathā byākaraṇahetu ‘‘aho vata re paṇḍito’’ti sakkārasammānaṃ karontesu mama chando vā rāgo vā assāti evampettha attho sambhavati. Doso vā paṭigho vāti ettha vuttavipariyāyena yojetabbaṃ. Aṭṭhakathāyaṃ pana attano paṇḍitabhāvavisayānaṃ rāgādīnaṃ vasena yojanā katā. ‘‘Chandarāgadvayaṃ upādāna’’nti abhidhammanayena vuttaṃ. Abhidhamme hi taṇhādiṭṭhiyova ‘‘upādāna’’nti āgatā, suttante pana dosopi ‘‘upādāna’’nti vutto ‘‘kodhupādānavinibandhā vighātaṃ āpajjantī’’tiādīsu. Tena vuttaṃ ‘‘ubhayampi vā daḷhaggahaṇavasena upādāna’’nti . Daḷhaggahaṇaṃ amuñcanaṃ. Paṭighopi hi upanāhādivasena pavatto ārammaṇaṃ na muñcati. Vihananaṃ hiṃsanaṃ vibādhanaṃ. Rāgopi hi pariḷāhavasena sāraddhavuttitāya nissayaṃ vibādhatīti. Vināsetukāmatāya ārammaṇaṃ gaṇhātīti sambandho.
63. 关于善恶之真实，即使有人未明白，我当依时而分别善即“善”、恶即“不善”宣说，原因在于解释中“啊呀，贤人啊！”等敬重及我的欲爱起着作用。若是嗔恨或瞋恨，则须用其相反词。我在注疏中，以自身贤者身份，将贪等加以联系，谓“贪瞋二结”如法藏论中所说。因阿毗达摩中，渴爱见即谓“取”，而经中亦言瞋亦为“取”，如“嗔恨取缚带来伤害”等句。故言“二者皆为紧握取缚”。“紧握”即不放开。瞋恨亦由嗔难舍之缘起。破坏乃因执取贪为根基。因欲灭故，根本执取成烦恼之缘起。
§64
64.Paṇḍiccenāti paññāya. Yena hi dhammena yutto ‘‘paṇḍito’’ti vuccati, so dhammo paṇḍiccaṃ, tena sutacintāmayaṃ paññaṃ dasseti, na pākatikakammanibbattaṃ sābhāvikapaññaṃ. Kata-saddassa kiriyāsāmaññavācakattā ‘‘katavijjo’’tiādīsu viya kata-saddo ñāṇānuyuttataṃ vadatīti āha ‘‘viññātaparappavādā’’ti. Sattadhā bhinnassa vālaggassa aṃsukoṭivedhako ‘‘vālavedhī’’ti adhippeto.
64. “智者”者，谓依慧法合而为“智者”。夫慧法，乃表示已闻已思之智慧，非非善行所必然生之慧。就行为字面大小异序言“于喷火者”等如是，“喷火者”意指以智慧为辨别力，故曰“智慧断彼」。对七种不同的比库式袈裟穿戴者，中有“袈裟穿戴者”一名。
§65-6
65-6. Ettha ca kiñcāpi purimānampi tiṇṇaṃ kusalādidhammasabhāvānavabodhato attheva mandabhāvo, tesaṃ pana attano kusalādidhammānavabodhassa avabodhaviseso atthi, tadabhāvā pacchimoyeva mandamomūhabhāvena vutto. Nanu ca pacchimassāpi ‘‘atthi paroloko’ti iti ce me assa, ‘atthi paroloko’ti iti te naṃ byākareyyaṃ, evantipi me no’’tiādi (dī. ni. 1.65) vacanato attano dhammānavabodhassa avabodho atthiyevāti? Kiñcāpi atthi, na tassa purimānaṃ viya apariññātadhammabyākaraṇanibandhanamusāvādādibhayaparijigucchanakāro atthi, atha kho mahāmūḷhoyeva. Atha vā ‘‘evantipi me no’’tiādinā pucchāya vikkhepakaraṇatthaṃ ‘‘atthi paroloko’ti iti ce maṃ pucchasī’’ti pucchāṭhapanameva tena dassīyati, na attano dhammānavabodhoti ayameva visesena ‘‘mando ceva momūho cā’’ti vutto. Teneva hi tathāvādinaṃ sañjayaṃ belaṭṭhaputtaṃ ārabbha ‘‘ayaṃ vā imesaṃ samaṇabrāhmaṇānaṃ sabbamando sabbamūḷho’’ti (dī. ni. 1.181) vuttaṃ. Tattha ‘‘atthi paroloko’’ti sassatadassanavasena sammādiṭṭhivasena vā pucchā. ‘‘Natthi paroloko’’ti natthikadassanavasena sammādassanavasena vā pucchā. ‘‘Atthi ca natthi ca paroloko’’ti ucchedadassanavasena sammādiṭṭhivasena eva vā pucchā. ‘‘Neva atthi na natthi paroloko’’ti vuttappakārattayapaṭikkhepe sati pakārantarassa asambhavato atthitānatthitāhi navattabbākāro parolokoti vikkhepaññeva purekkhārena sammādiṭṭhivasena vā pucchā. Sesacatukkattayepi vuttanayānusārena attho veditabbo. Puññasaṅkhārattiko viya hi kāyasaṅkhārattikena purimacatukkasaṅgahito eva attho. Sesacatukkattayena attaparāmāsapuññādi phalatācodanānayena saṅgahitoti.
65-66. 此处略说旧时三类善恶法性之认知上存在些许迟钝。然其迟钝有自我对善恶法认知不深之差别。缺此，则以西方为迟钝愚昧之说法。但即便是西方亦有“有彼国度”之问，若问我答曰“有彼国度”，则不能据此说明我对法智之认识，乃“有”之意。此言虽有，但非前人不能正确阐释法义所致之谬说。或以“如是我闻”等反问，以放逸论诉说“有彼国度”之部分，用以揭露其愚顽。彼处“有彼国度”为恒常见理正见之问，“无彼国度”为断灭见之问，“有无彼国度”则为断灭见理正见之问；“既无有无”则因不可能存在断灭与常住的矛盾问，谓彼问依缘起正见之观察。其余四问亦类似，皆不得不知义。善行因果之类，仅是旧四类法谓之义。以四类及作者歌颂善业等，集成此义理。
Amarāvikkhepiko sassatādīnaṃ attano aruccanatāya sabbattha ‘‘evantipi me no’’tiādinā vikkhepaññeva karoti. Tattha ‘‘evantipi me no’’tiādi tattha tattha pucchitākārapaṭisedhanavasena vikkhipanākāradassanaṃ. Nanu ca vikkhepavādino vikkhepapakkhassa anujānanaṃ vikkhepapakkhe avaṭṭhānaṃ yuttarūpanti? Na, tatthāpi tassa sammūḷhattā, paṭikkhepavaseneva ca vikkhepavādassa pavattanato. Tathā hi sañcayo belaṭṭhaputto raññā ajātasattunā sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho paralokattikādīnaṃ paṭisedhanamukhena vikkhepaṃ byākāsi.
无边放逸者，因其恒常等自性不喜而处处以“我此无边放逸”等辩论，表现为质疑辩论。然请问，此放逸论者在放逸论点上是否也认同放逸论点的合理性或立场呢？不，其当中亦有混乱，如对方驳斥。于是那不良放逸论者，乃至于称王者阿耨达娑之世时，质疑现观教果及彼世等，常以驳斥他法为大义而发疯放逸之辩解。
Etthāha – nanu cāyaṃ sabbopi amarāvikkhepiko kusalādayo dhamme, paralokattikādīni ca yathābhūtaṃ anavabujjhamāno tattha tattha pañhaṃ puṭṭho pucchāya vikkhepanamattaṃ āpajjati, tassa kathaṃ diṭṭhigatikabhāvo. Na hi avattukāmassa viya pucchitamatthamajānantassa vikkhepakaraṇamattena diṭṭhigatikatā yuttāti? Vuccate – na heva kho pucchāya vikkhepakaraṇamattena tassa diṭṭhigatikatā, atha kho micchābhinivesavasena. Sassatābhinivesena micchābhiniviṭṭhoyeva hi puggalo mandabuddhitāya kusalādidhamme paralokattikādīni ca yāthāvato appaṭipajjamāno attanā aviññātassa atthassa paraṃ viññāpetuṃ asakkuṇeyyatāya musāvādādibhayena ca vikkhepaṃ āpajjatīti. Tathā hi vakkhati ‘‘yāsaṃ satteva ucchedadiṭṭhiyo, sesā sassatadiṭṭhiyo’’ti (dī. ni. aṭṭha. 1.97-98) atha vā puññapāpānaṃ tabbipākānañca anavabodhena asaddahanena ca tabbisayāya pucchāya vikkhepakaraṇaṃyeva sundaranti khantiṃ ruciṃ uppādetvā abhinivisantassa uppannā visuṃyevesā ekā diṭṭhi sattabhaṅgadiṭṭhi viyāti daṭṭhabbaṃ. Tathā ca vuttaṃ ‘‘pariyantarahitā diṭṭhigatikassa diṭṭhi ceva vācā cā’’ti (dī. ni. aṭṭha. 1.61). Kathaṃ panassā sassatadiṭṭhisaṅgaho? Ucchedavasena anabhinivesato. Natthi koci dhammānaṃ yathābhūtavedī vivādabahulattā lokassa, ‘‘evameva’’nti pana saddantarena ‘‘dhammanijjhānanā anādikālikā loke’’ti gāhavasena sassatalesopettha labbhatiyeva.
有[此言]，无边放逸论者，虽关善业等法，且对彼世事不识而处，往往于每问则生质疑放逸，仅以疑问之故而不知观点可行否。岂非如不知退转意者只因问而生错见乎？答曰不因问生错见，而因错误执着。恒常执着恶见者，恰是无明愚痴而对善恶及彼世事不能正观，自不能以真实法告知义理，因而害怕谎言等而生放逸。故云“以恶见为荣，断灭见为余，恒常见为其余”，或因未觉善恶果，于谬见生疑，激发耐心、欲乐，生惯性执着，故产生七种意识破坏、七种见变，须看。又说“定谛灭除之不调理者，其见语亦破坏。”何以恒常见集？即断灭不执著之见。世无能辨法义者众，此亦理也。然“法无始终灭常轮转”之义，以诗句诠释恒常见理。
Adhiccasamuppannavādavaṇṇanā偶然生起论的解释
§67
67. Adhicca yadicchakaṃ yaṃ kiñci kāraṇaṃ, kassaci vuddhipubbaṃ vā vinā samuppannoti attalokasaññitānaṃ khandhānaṃ adhiccuppattiākārārammaṇaṃ dassanaṃ tadākārasannissayena pavattito, tadākārasahacaritatāya ca ‘‘adhiccasamuppanna’’nti vuccati yathā ‘‘mañcā ghosanti, kuntā pacarantī’’ti ca imamatthaṃ dassento āha ‘‘adhiccasamuppanno attā ca loko cāti dassanaṃ adhiccasamuppanna’’nti.
凡是所欲之超越境界，或无因缘而生起者，乃是谓此蕴界中超越念境的现象与境相。此者根据此境的相状而生起，随其相伴而行，因而称为“超越现起”。如“茅屋嚷嚷响，芦苇摇动”者，表此意而说：“超越现起即此自我与境界”。
§68-73
68-73.Desanāsīsanti desanāya jeṭṭhakabhāvena gahaṇaṃ, tena saññaṃyeva dhuraṃ katvā bhagavatā ayaṃ desanā katā, na pana tattha aññesaṃ arūpadhammānaṃ atthibhāvatoti dasseti. Tenevāha ‘‘acittuppādā’’tiādi. Bhagavā hi yathā lokuttaradhammaṃ desento samādhiṃ paññaṃ vā dhuraṃ karoti, evaṃ lokiyadhammaṃ desento cittaṃ saññaṃ vā dhuraṃ karoti. Tattha ‘‘yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti (dha. sa. 277) pañcaṅgiko sammāsamādhi [dī. ni. 3.355 (kha)] pañcañāṇiko sammāsamādhi, [dī. ni. 3.355 (ja); vibha. 2.804] paññāya cassa disvā āsavā parikkhīṇā hontī’’ti (ma. ni. 1.271) tathā ‘‘yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti, (dha. sa. 1) kiṃcitto tvaṃ bhikkhu (pārā. 146, 180) manopubbaṅgamā dhammā, (dha. pa. 1, 2; netti. 90; peṭako. 83) santi bhikkhave sattā nānattakāyā nānattasaññino, (dī. ni. 3.332, 342, 357; a. ni. 9.24; cūḷani. 83) na nevasaññānāsaññāyatana’’ntiādīni suttāni (dī. ni. 3.358) etassa atthassa sādhakāni daṭṭhabbāni. Titthāyataneti aññatitthiyasamaye. Titthiyā hi upapattivisese vimuttisaññino, saññāvirāgāvirāgesu ādīnavānisaṃsadassino vā hutvā asaññasamāpattiṃ nibbattetvā akkhaṇabhūmiyaṃ uppajjanti, na sāsanikā. Vāyokasiṇe parikammaṃ katvāti vāyokasiṇe paṭhamādīni tīṇi jhānāni nibbattetvā tatiyajjhāne ciṇṇavasī hutvā tato vuṭṭhāya catutthajjhānādhigamāya parikammaṃ katvā. Tenevāha ‘‘catutthajjhānaṃ nibbattetvā’’ti.
第六十七至七十三说：“开示者”即开示的施教章法。此处以深重体裁说法，将诸识所缘分明缄默，因佛所说，使听者专注并作深守护，不使他非色法具意之物起念。佛于世间超越法，以禅定与智慧作锁链，亦于俗间说法使心识、识等受制。经文谓：“于彼时修世间出世间禅（经下注释）具足正定与正智，见漏断尽。”又言：“彼时生起欲界相应善心，众生异体异识，不同于无识界。”此等经语是应证。
Kasmā panettha vāyokasiṇeyeva parikammaṃ vuttanti? Vuccate – yatheva hi rūpapaṭibhāgabhūtesu kasiṇavisesesu rūpavibhāvanena rūpavirāgabhāvanāsaṅkhāto arūpasamāpattiviseso sacchikarīyati, evaṃ aparibyattaviggahatāya arūpapaṭibhāgabhūte kasiṇavisese arūpavibhāvanena arūpavirāgabhāvanāsaṅkhāto rūpasamāpattiviseso adhigamīyatīti ettha ‘‘saññā rogo saññā gaṇḍo’’tiādinā (ma. ni. 3.24) ‘‘dhi cittaṃ, dhibbate taṃ citta’’ntiādinā ca nayena arūpappavattiyā ādīnavadassanena, tadabhāve ca santapaṇītabhāvasanniṭṭhānena rūpasamāpattiyā abhisaṅkharaṇaṃ, rūpavirāgabhāvanā pana saddhiṃ upacārena arūpasamāpattiyo, tatthāpi visesena paṭhamāruppajjhānaṃ. Yadi evaṃ ‘‘paricchinnākāsakasiṇepī’’ti vattabbaṃ. Tassāpi hi arūpapaṭibhāgatā labbhatīti? Icchitamevetaṃ kesañci avacanaṃ panettha pubbācariyehi aggahitabhāvena. Yathā hi rūpavirāgabhāvanā virajjanīyadhammabhāvamattena parinipphannā, virajjanīyadhammapaṭibhāgabhūte ca visayavisese pātubhavati, evaṃ arūpavirāgabhāvanāpīti vuccamāne na koci virodho, titthiyeheva pana tassā samāpattiyā paṭipajjitabbatāya, tesañca visayapathesupanibandhanasseva tassa jhānassa paṭipattito diṭṭhivantehi pubbācariyehi catuttheyeva bhūtakasiṇe arūpavirāgabhāvanāparikammaṃ vuttanti daṭṭhabbaṃ. Kiñca vaṇṇakasiṇesu viya purimabhūtakasiṇattayepi vaṇṇapaṭicchāyāva paṇṇatti ārammaṇaṃ jhānassa lokavohārānurodheneva pavattito. Evañca katvā visuddhimagge (visuddhi. 1.57) pathavīkasiṇassa ādāsacandamaṇḍalūpamāvacanañca samatthitaṃ hoti, catutthaṃ pana bhūtakasiṇaṃ bhūtappaṭicchāyameva jhānassa gocarabhāvaṃ gacchatīti tasseva arūpapaṭibhāgatā yuttāti vāyokasiṇeyeva parikammaṃ vuttanti veditabbaṃ.
何以说此即初禅勤修法门？答曰：正如色界虽然有无色念境，却因色界所缘分明而生起无色禅；如是无色禅境亦有其所缘之色界。所谓『识病识朊』治疗，意在斩断无明及其烦恼，对无色境缘识，乃以色界修行为依止，故初禅是无色禅之基础。如若言“断空光明”，则无色禅尚可得否？所说均为前人所传承。色界分别念所缘内现常有无色离欲禅修行，因此于第四禅生起无色念境而显现，是谓“无色境离欲禅进修事”。称为“第四禅断尽”，别有述说。
Idhevāti pañcavokārabhaveyeva. Tatthāti asaññabhave. Yadi rūpakkhandhamattameva asaññabhave pātubhavati, kathamarūpasannissayena vinā tattha rūpaṃ pavattati, kathaṃ pana rūpasannissayena vinā arūpadhātuyaṃ arūpaṃ pavattati, idampi tena samānajātiyameva. Kasmā? Idheva adassanato. Yadi evaṃ kabaḷīkārāhārena vinā rūpadhātuyaṃ rūpena na pavattitabbaṃ, kiṃ kāraṇaṃ ? Idheva adassanato. Api ca yathā yassa cittasantānassa nibbattikāraṇaṃ rūpe avigatataṇhaṃ, tassa saha rūpena sambhavato rūpaṃ nissāya pavatti, yassa pana nibbattikāraṇaṃ rūpe vigatataṇhaṃ, tassa vinā rūpena rūpanirapekkhatāya kāraṇassa, evaṃ yassa rūpappabandhassa nibbattikāraṇaṃ vigatataṇhaṃ arūpe, tassa vinā arūpena pavatti hotīti asaññabhave rūpakkhandhamattameva nibbattati. Kathaṃ pana tattha kevalo rūpappabandho paccuppannapaccayarahito cirakālaṃ pavattatīti paccetabbaṃ, kittakaṃ vā kālaṃ pavattatīti codanaṃ manasi katvā āha ‘‘yathā nāma jiyāvegukkhitto saro’’tiādi, tena na kevalamāgamoyeva ayamettha yuttīti dasseti. Tattakameva kālanti ukkaṃsato pañca mahākappasatānipi tiṭṭhanti asaññasattā. Jhānavegeti asaññasamāpattiparikkhate kammavege. Antaradhāyatīti paccayanirodhena nirujjhati nappavattati.
此处所谓此境，即五根中之一断灭者。若仅色蕴断灭，则无色所缘安住是否生起？若无色缘，则无色所缘安住尚可生起乎？此义是同一类。何故？于此境看不见色相。若无强迫色界变化，则无色也不生起。正如识续因色色相生起，若无色相依则无法依存。故仅色界断灭时无色界不能独立长住。且色界内若有色相不生，无法断尽色界，无色禅不存在。何况色相依存断灭后色界尚存久远？此可比喻为水面波浪平静，水虽平稳而未消亡。禅修道速率如水波，止息如波静止，未断灭而停行。
Idhāti kāmabhave. Kathaṃ pana anekakappasatasamatikkamena ciraniruddhato viññāṇato idha viññāṇaṃ samuppajjati. Na hi niruddhe cakkhumhi cakkhuviññāṇamuppajjamānaṃ diṭṭhanti? Nayidamekantato daṭṭhabbaṃ. Ciraniruddhampi hi cittaṃ samānajātikassa antarānuppajjanato anantarapaccayamattaṃ hotiyeva, na bījaṃ, bījaṃ pana kammaṃ. Tasmā kammato bījabhūtato ārammaṇādīhi paccayehi asaññabhavato cutānaṃ kāmadhātuyā upapattiviññāṇaṃ hotiyeva. Tenāha ‘‘idha paṭisandhisaññā uppajjatī’’ti. Ettha ca yathā nāma utuniyāmena pupphaggahaṇe niyatakālānaṃ rukkhānaṃ vekhe dinne vekhabalena na yathā niyāmatā hoti pupphaggahaṇassa, evameva pañcavokārabhave avippayogena vattamānesu rūpārūpadhammesu rūpārūpavirāgabhāvanāvekhe dinne tassa samāpattivekhabalassa anurūpato arūpabhave asaññābhave ca yathākkamaṃ rūparahitā arūparahitā ca khandhānaṃ pavatti hotīti veditabbaṃ. Nanu ettha jātisatasahassadasasaṃvaṭṭādīnaṃ matthake, abbhantarato vā pavattāya asaññūpavattiyā vasena lābhīadhiccasamuppannikavādo lābhīsassatavādo viya anekabhedo sambhavatīti? Saccaṃ sambhavati, anantarattā pana āpannāya asaññūpapattiyā vasena lābhīadhiccasamuppannikavādo nayadassanavasena ekova dassitoti daṭṭhabbaṃ. Atha vā sassatadiṭṭhisaṅgahato adhiccasamuppannikavādassa sassatavāde āgato sabbo desanānayo yathāsambhavaṃ adhiccasamuppannikavādepi gahetabboti imassa visesassa dassanatthaṃ bhagavatā lābhīadhiccasamuppannikavādo avibhajitvā desito. Avassañca sassatadiṭṭhisaṅgaho adhiccasamuppannikavādassa icchitabbo saṃkilesapakkhe sattānaṃ ajjhāsayassa duvidhattā. Tathā hi vuttaṃ aṭṭhakathāyaṃ ‘‘sassatucchedadiṭṭhi cā’’ti. Tathā ca vakkhati ‘‘yāsaṃ satteva ucchedadiṭṭhiyo, sesā sassatadiṭṭhiyo’’ti (dī. ni. aṭṭha. 1.97-98).
此说为欲界中之现象。若长久止息识续，因何识续仍在感知？视觉识据眼生起，岂能断灭？此理须一洁证。长久止息时，识续由相同种类而短暂间断，非无因无由，而是因果果报。故识续续发，乃依止业缘和不生断灭之因，因世间无常故智慧断续生起。佛言“此是续识相续起”，如同春天万物生长，花开时枝叶未必俱具。五根之中不离依止，日久感知力似断续生灭，识续以不间断作缘起。因生死轮回众多，因果轮转多端，持续不断现象生起。唯有涅槃识断，乃绝断永灭。
Nanu ca adhiccasamuppannikavādassa sassatadiṭṭhisaṅgaho na yutto. ‘‘Ahañhi pubbe nāhosi’’ntiādivasena pavattanato, apubbasattapātubhāvaggāhattā, attano lokassa ca sadābhāvagāhinī ca sassatadiṭṭhi ‘‘atthitveva sassatisama’’nti pavattanato? No na yutto anāgate koṭiadassanato. Yadipi hi ayaṃ vādo ‘‘somhi etarahi ahutvā santatāya pariṇato’’ti (dī. ni. 1.68) attano lokassa ca atītakoṭiparāmasanavasena pavatto, tathāpi vattamānakālato paṭṭhāya na tesaṃ katthaci anāgate pariyantaṃ passati, visesena ca paccuppannānāgatakālesu pariyantādassanapabhāvito sassatavādo. Yathāha ‘‘sassatisamaṃ tatheva ṭhassatī’’ti. Yadi evaṃ imassa vādassa, sassatavādādīnañca pubbantakappikesu saṅgaho na yutto anāgatakālaparāmasanavasena pavattattāti? Na, samudāgamassa atītakoṭṭhāsikattā. Tathā hi nesaṃ samuppatti atītaṃsapubbenivāsañāṇehi, tappaṭirūpakānussavādippabhāvitatakkanehi ca saṅgahitāti, tathā ceva saṃvaṇṇitaṃ. Atha vā sabbattha appaṭihatañāṇena vādivarena dhammassāminā niravasesato agatiñca gatiñca yathābhūtaṃ sayaṃ abhiññā sacchikatvā paveditā etā diṭṭhiyo, tasmā yāvatikā diṭṭhiyo bhagavatā desitā, yathā ca desitā, tathā tathāva sanniṭṭhānato sampaṭicchitabbā, na ettha yuttivicāraṇā kātabbā buddhavisayattā. Acinteyyo hi buddhavisayoti.
此处为欲界现象。今若说永恒观法与超越观法合论，佛断无此观。昔日无此说，今因断谓世间长久存在永恒观实非合适。又说若此说为现时真相，未来视点无常应知非理。故不可以永恒说违背现量，以前因观断后者，说亦不可断后者说。过去因果聚合皆合，故而未来因果命运出离。于此对立竞争辨析，佛陀不计私心，真知实见摄领正法，故诸法现观依佛示现。故不可于佛示现处妄加理会，无法生解。佛法实为不可思议之境界。
Dutiyabhāṇavāravaṇṇanā niṭṭhitā. · 第二诵分的解释结束。
Aparantakappikavādavaṇṇanā未来边际论的解释
§74
74. ‘‘Aparante ñāṇaṃ, aparantānudiṭṭhino’’tiādīsu viya apara-saddo idha anāgatakālavācakoti āha ‘‘anāgatakoṭṭhāsasaṅkhāta’’nti. Aparantaṃ kappetvātiādīsu ‘‘pubbantaṃ kappetvā’’tiādīsu vuttanayena attho veditabbo. Visesamattameva vakkhāma.
第七十四条。关于“内边的觉知，内边所显现者”等句中“内边”的词，在此教法中表示未来时间又被说为“未来已集中的（未来聚合）”。对于“内边计数”等语，依照前述“前边计数”等说法的用意，应当理解其含义。此处只讲其特殊之处。
Saññīvādavaṇṇanā有想论的解释
§75
75. Uddhamāghātanāti pavatto vādo uddhamāghātano, so etesaṃ atthīti uddhamāghātanikā. Yasmā pana te diṭṭhigatikā ‘‘uddhaṃ maraṇā attā nibbikāro’’ti vadanti, tasmā ‘‘uddhamāghātanā attānaṃ vadantīti uddhamāghātanikā’’ti vuttaṃ. Saññīvādo etesaṃ atthīti saññīvādā ‘‘buddhaṃ assa atthīti buddho’’ti yathā. Atha vā saññīti pavatto vādo saññī sahacaraṇanayena, saññī vādo etesanti saññīvādā.
第七十五条。所谓上方破坏，即宣说上方破坏的论，是他们的教义，即“上方破坏论”。这是因为他们的见地流派主张“死者向上消散”，因此称为“上方破坏者”。相应地，“观念论”是指诸如此类的教义，例如“以佛为存在者，故称为佛”。另一方面，所谓“观念”亦被用来指称由同伴传承的论说，这时称为“具有观念之论”。
§76-77
76-77.Rūpī attāti ettha nanu rūpavinimuttena attanā bhavitabbaṃ saññāya viya rūpassapi attaniyattā. Na hi ‘‘saññī attā’’ti ettha saññā attā. Teneva hi ‘‘tattha pavattasaññañcassa saññāti gahetvā’’ti vuttaṃ. Evaṃ sati kasmā kasiṇarūpaṃ ‘‘attā’’ti gahetvā vuttanti? Na kho panetaṃ evaṃ daṭṭhabbaṃ ‘‘rūpaṃ assa atthīti rūpī’’ti, atha kho ‘‘ruppanasīlo rūpī’’ti. Ruppanañcettha rūpasarikkhatāya kasiṇarūpassa vaḍḍhitāvaḍḍhitakālavasena visesāpatti, sā ca ‘‘natthī’’ti na sakkā vattuṃ parittavipulatādivisesasabbhāvato. Yadi evaṃ imassa vādassa sassatadiṭṭhisaṅgaho na yujjatīti? No na yujjati kāyabhedato uddhaṃ attano nibbikāratāya tena adhippetattā. Tathā hi vuttaṃ ‘‘arogoparaṃ maraṇā’’ti. Atha vā ‘‘rūpaṃ assa atthīti rūpī’’ti vuccamānepi na doso. Kappanāsiddhenapi hi bhedena abhedassāpi niddesadassanato, yathā ‘‘silāputtakassa sarīra’’nti. Ruppanaṃ vā rūpasabhāvo rūpaṃ, taṃ etassa atthīti rūpī, attā ‘‘rūpino dhammā’’tiādīsu (dha. sa. dukamātikā 11) viya. Evañca katvā rūpasabhāvattā attano ‘‘rūpī attā’’ti vacanaṃ ñāyāgatamevāti ‘‘kasiṇarūpaṃ ‘attā’ti gahetvā’’ti vuttaṃ. Niyatavāditāya kammaphalapaṭikkhepato natthi ājīvakesu jhānasamāpattilābhoti āha ‘‘ājīvakādayo viya takkamatteneva vā rūpī attā’’ti. Tathā hi kaṇhābhijātiādīsu chaḷābhijātīsu aññataraṃ attānaṃ ekacce ājīvakā paṭijānanti. Natthi etassa rogo bhaṅgoti arogoti aroga-saddassa niccapariyāyatā veditabbā, rogarahitatāsīsena vā nibbikāratāya niccataṃ paṭijānāti diṭṭhigatikoti āha ‘‘arogoti nicco’’ti.
第七十六至七十七条。“有形之我”此处乃指借助形相解脱而作为自身的观念，如同以观念将“色”归为自性。此处并无“观念即我”之意，正如言“此前所生的观念亦名观念”所示。故为何有人将颜色之类的法直接视为“我”？此非单纯以“色即为存无疑的色者”为由，后者可谓“色之本性者”。这里说“色之性者”，指此“色相”随着色相的变化而增减，这种特殊性表明“色无一恒”。因此，若依此观点断言存在永恒觉我，显然不合逻辑。因身体变化而上升的“我灭”之业果对应，故言“疾病之死”。即便被称为“色之存在者”，亦无过失。即使色之不同存在且不可证实，依其区别而言，犹如“石子之体”，某一实体为色，是色的存在者，称为“有形之我”。由此说色的本性即我，是合理的。因有确定论以及业果之否定，没有沙门等修行人能够得禅定，即“沙门等如是，唯有有形之我论”。依据《根本明诠》等论书，有些诸如阴暗再生等六种现象中，部分沙门坚称有某种我存在。此论断不含疾病与毁灭，是恒无疾病及永灭的说法，因其排除业障而体现恒常净灭，称为“无疾恒常”。
Kasiṇugghāṭimākāsapaṭhamāruppaviññāṇanatthibhāvaākiñcaññāyatanāni arūpasamāpattinimittaṃ nimbapaṇṇe tittakaraso viya sarīraparimāṇo arūpī attā tattha tiṭṭhatīti nigaṇṭhāti āha ‘‘nigaṇṭhādayo viyā’’ti. Missakagāhavasenāti rūpārūpasamāpattīnaṃ nimittāni ekajjhaṃ katvā ‘‘eko attā’’ti, tattha pavattasaññañcassa ‘‘saññā’’ti gahaṇavasena. Ayañhi diṭṭhigatiko rūpārūpasamāpattilābhitāya tannimittaṃ rūpabhāvena arūpabhāvena ca attā upatiṭṭhati, tasmā ‘‘rūpī ca arūpī cā’’ti abhinivesaṃ janesi ajjhattavādino viya, takkamatteneva vā rūpārūpadhammānaṃ missakaggahaṇavasena ‘‘rūpī arūpī ca attā hotī’’ti.
所谓超过色相遮蔽的空间第一种无色识义缘，如同垂柳叶片大小的身体存在无色我，此处所立即是此义。由此一意即为尼迦陀族称，“尼迦陀诸人如是”。通过误摄说，将有色无色现象的因缘合一，称为“一我”，乃至连先前生起的观念亦包在彼中而称“观念”。此为其所确立的见地。此见解认为有色无色现象带来的缘故，我存在于形色之间，故此“既有色亦有无色”为坚执的存在者论，或者说是因理智懵懂而对色无色法一体不二看作存在有我。
Takkagāhenevāti saṅkhārāvasesasukhumabhāvappattadhammā viya accantasukhumabhāvappattiyā sakiccasādhanāsamatthatāya thambhakuṭṭahatthapādādisaṅghāto viya neva rūpī, rūpasabhāvānativattanato na arūpīti evaṃ pavattatakkagāhena. Atha vā antānantikacatukkavāde viya aññamaññapaṭikkhepavasena attho veditabbo. Kevalaṃ pana tattha desakālabhedavasena tatiyacatutthavādā dassitā, idha kālavatthubhedavasenāti ayameva visesoti. Kālabhedavasena cettha tatiyavādassa pavatti rūpārūpanimittānaṃ saha anupaṭṭhānato. Catutthavādassa pana vatthubhedavasena pavatti rūpārūpadhammānaṃ samūhato ‘‘eko attā’’ti takkanavasenāti tattha vuttanayānusārena veditabbaṃ.
所谓说法执受，即谓行法因其具有细微之终末性质，与极其微细之成就业果之相似，因而未能达到相应修行基础，如同茶缸、巨象手足等大聚合体，因色不再循环故未达无色。又如如四端互辩，因相互排斥而产生差别，需依此认识其义。唯在第三与第四辩时，依据论说场合不同，体现时间与法之差异，此谓其特别性。时间差异处指第三辩论断有色无色因缘未得而言。第四辩论断则以上述法之集合以“一我论”为合适，依前述说法应如此判断。
Dutiyacatukke yaṃ vattabbaṃ, taṃ ‘‘amati gacchati ettha bhāvo osāna’’ntiādinā antānantikavāde vuttanayena veditabbaṃ.
第二四辩中，所论断者应当理解为“生命流转，此法灭失”等，如第四辩中说的四端互辩，以此明了相互否定的结论。
Yadipi aṭṭhasamāpattilābhino diṭṭhigatikassa vasena samāpattibhedena saññābhedasambhavato ‘‘nānattasaññī attā’’ti ayampi vādo samāpannakavasena labbhati. Tathāpi samāpattiyaṃ ekarūpeneva saññāya upaṭṭhānato samāpannakavasena ‘‘ekattasaññī’’ti āha. Tenevettha samāpannakaggahaṇaṃ kataṃ. Ekasamāpattilābhino eva vā vasena attho veditabbo. Samāpattibhedena saññābhedasambhavepi bahiddhā puthuttārammaṇe saññānānattena oḷārikena nānattasaññitaṃ dassetuṃ ‘‘asamāpannakavasena nānattasaññī’’ti vuttaṃ. ‘‘Parittakasiṇavasena parittasaññī’’ti iminā satipi saññāvinimutte dhamme ‘‘saññāyeva attā’’ti vadatīti dassitaṃ hoti. Kasiṇaggahaṇañcettha saññāya visayadassanaṃ, evaṃ vipulakasiṇavasenāti etthāpi attho veditabbo. Evañca katvā antānantikavāde , idha ca antānantikacatukke paṭhamadutiyavādehi imesaṃ dvinnaṃ vādānaṃ viseso siddho hoti, aññathā vuttappakāresu vādesu pubbantāparantakappanabhedena satipi kehici visese kehici natthi yevāti. Atha vā ‘‘aṅguṭṭhappamāṇo attā, yavappamāṇo, aṇumatto vā attā’’ti ādidassanavasena paritto saññī cāti parittasaññī, kapilakaṇādādayo viya attano sabbagatabhāvapaṭijānanavasena appamāṇo saññī cāti appamāṇasaññīti evampettha attho daṭṭhabbo.
虽说在获得禅定完满时，由于见解的消散，因禅定差别而生起的分别相异，遂生了『分别自己』的学说，此说亦作为禅定完满的状态而成立。然而，尽管禅定是以一相而起的分别心所摄持，故称其为『一相分别』。在此，禅定完满的总结已成。仅凭一禅定完满的获得作为义理应当认识。虽然因禅定差别而生分别异，且分出内外不同层面，但因分别差异，而指外缘相异的分别为『非完满状态的多异分别』是言说过的。此处因见有保护色，故称为『保护禅定相』。关于禅定所摄取的色相，则是对境性的显现；因此，应理解为遍体保护色相的涵义。如此之后，针对前后辩论，在本处及针对四重绝无终极的论辩中，第一、第二论证说，二者争议的差别确立；至于其他说法前后互难、论证循环的区别，则各有不同，无通贯者。或者说，以『指头大小为我，谷粒大小，甚或微小即为我』等观显，谓为有保护色相的分别；如持类似石灰末诸物，因认知自己全面性而称为微小分别，此处亦当如此理解。
Dibbacakkhuparibhaṇḍatāya yathākammūpagañāṇassa dibbacakkhupabhāvajanitena yathākammūpagañāṇena dissamānāpi sattānaṃ sukhādisamaṅgitā dibbacakkhunāva diṭṭhā hotīti āha ‘‘dibbena cakkhunā’’tiādi. Nanu ca ‘‘ekantasukhī attā’’tiādivādānaṃ aparantadiṭṭhibhāvato ‘‘nibbattamānaṃ disvā’’ti vacanaṃ anupannanti? Nānupapannaṃ, anāgatassa ekantasukhibhāvādikassa pakappanaṃ paccuppannāya nibbattiyā dassanena adhippetanti. Tenevāha ‘‘nibbattamānaṃ disvā ‘ekantasukhī’ti gaṇhātī’’ti. Ettha ca tassaṃ tassaṃ bhūmiyaṃ bahulaṃ sukhādisahitadhammappavattidassanena tesaṃ ‘‘ekantasukhī’’ti gāho daṭṭhabbo. Atha vā hatthidassakaandhā viya diṭṭhigatikā yaṃ yadeva passanti, taṃ tadeva abhinivissa voharantīti na ettha yutti maggitabbā.
因天眼具足而得现前，依因缘通达当知之境，虽以天眼身份显现，引起见诸众生苦乐同感，故谓『天眼观看』。然而，『绝对快乐自我』等说，是否可以现前凡夫无明见为『只见现成』的话语相符？此乃不相合之处。因未来世绝对快乐等观念尚未实现，而是预期未至，故以现现成之见所成，以为『见现“现成快乐”』。由此见地，于各层次因持续多次生起众苦乐法之显现，于彼等境界中贯通为『绝对快乐者』的称谓可见。或者譬如失明者仅见有限对象，其见所及乃其所见，此不宜推理作他。
Asaññī nevasaññīnāsaññīvādavaṇṇanā无想、非想非非想论之解释
§78-83
78-83. Asaññīvāde asaññabhave nibbattasattavasena paṭhamavādo, ‘‘saññaṃ attato samanupassatī’’ti ettha vuttanayena saññaṃyeva ‘‘attā’’ti gahetvā tassa kiñcanabhāvena ṭhitāya aññāya saññāya abhāvato ‘‘asaññī’’ti pavatto dutiyavādo, tathā saññāya saha rūpadhamme, sabbe eva vā rūpārūpadhamme ‘‘attā’’ti gahetvā pavatto tatiyavādo, takkagāhavaseneva catutthavādo pavatto. Tassa pubbe vuttanayeneva attho veditabbo. Dutiyacatukkepi kasiṇarūpassa asañjānanasabhāvatāya asaññīti katvā antānantikavāde vuttanayeneva cattāropi veditabbā. Tathā nevasaññīnāsaññīvādepi nevasaññīnāsaññībhave nibbattasattasseva cutipaṭisandhīsu, sabbattha vā paṭusaññākiccaṃ kātuṃ asamatthāya sukhumāya saññāya atthibhāvapaṭijānanavasena paṭhamavādo, asaññīvāde vuttanayena sukhumāya saññāya vasena, sañjānanasabhāvatāpaṭijānena ca dutiyavādādayo pavattāti evaṃ ekena pakārena satipi kāraṇapariyesanassa sambhave diṭṭhigatikavādānaṃ anādaraṇīyabhāvadassanatthaṃ ‘‘tattha na ekantena kāraṇaṃ pariyesitabba’’nti vuttanti daṭṭhabbaṃ. Etesañca saññīasaññīnevasaññīnāsaññīvādānaṃ ‘‘arogo paraṃ maraṇā’’ti vacanato sassatadiṭṭhisaṅgaho pākaṭoyeva.
78-83节。关于无分别见否定有别者，首说为『分别自性亲近观照』，意谓分别即是『我』，并说分别在某种程度以上存在，第二说则因分别与所识异的无分别分别而作无分别称，称之为『无分别者』；第三说则认为分别及色法皆是『我』；第四说则作为断执说，依前所述义理应知。关于第二四说，根据色相禅定（界限法）不觉察自性，称之为无分别；依据无分别禅定说无分别；依据无分别有无分别说出，四说均可知。又在无分别见与无分别分别见终结相续中，普遍不可通过细腻分别行使分辨功用，第一说凭细腻分别而成立，第二说亦凭细腻分别而成立，第三说形成后续。由此单一因而生起见解分歧，说明无单一单因可分别论证的必要，见此处有说『不可单独寻因』。关于无分别、分别与无分别分别见的论述『无病即是死』，明显是永恒见之归结。
Ucchedavādavaṇṇanā断灭论之解释
§84
84. Asato vināsāsambhavato atthibhāvanibandhano ucchedoti vuttaṃ ‘‘sato’’ti. Yathā hetuphalabhāvena pavattamānānaṃ sabhāvadhammānaṃ satipi ekasantānapariyāpannānaṃ bhinnasantatipatitehi visese hetuphalānaṃ paramatthato bhinnasabhāvattā bhinnasantānapatitānaṃ viya accantabhedasanniṭṭhānena nānattanayassa micchāgahaṇaṃ ucchedābhinivesassa kāraṇaṃ, evaṃ hetuphalabhūtānaṃ dhammānaṃ vijjamānepi sabhāvabhede ekasantatipariyāpannatāya ekattanayena accantamabhedaggahaṇampi kāraṇaṃ evāti dassetuṃ ‘‘sattassā’’ti vuttaṃ pāḷiyaṃ. Santānavasena hi vattamānesu khandhesu ghanavinibbhogābhāvena sattagāho, sattassa ca atthibhāvagāhanibandhano ucchedagāho yāvāyaṃ attā na ucchijjati, tāvāyaṃ vijjatiyevāti gahaṇato, nirudayavināso vā idha ucchedoti adhippetoti āha ‘‘upaccheda’’nti. Visesena nāso vināso, abhāvo. So pana maṃsacakkhupaññācakkhūnaṃ dassanapathātikkamoyeva hotīti āha ‘‘adassana’’nti. Adassane hi nāsa-saddo loke niruḷhoti. Bhāvavigamanti sabhāvāpagamaṃ. Yo hi nirudayavināsavasena ucchijjati, na so attano sabhāvena tiṭṭhatīti. Lābhīti dibbacakkhuñāṇalābhī. Cutimattamevāti sekkhaputhujjanānampi cutimattameva. Na upapātanti pubbayogābhāvena, parikammākaraṇena vā upapātaṃ daṭṭhuṃ na sakkoti. ‘‘Alābhī ca ko paralokaṃ na jānātī’’ti natthikavādavasena, mahāmūḷhabhāveneva vā ‘‘ito añño paraloko atthī’’ti anavabodhamāha. Ettakoyeva visayo, yo yaṃ indriyagocaroti. Attano dhītuyā hatthagaṇhanakarājādi viya kāmasukhagiddhatāya vā. ‘‘Na puna viruhantī’’ti patitapaṇṇānaṃ vaṇṭena appaṭisandhikabhāvamāha. Evameva sattāti yathā paṇḍupalāso bandhanā pavutto na paṭisandhiyati, evaṃ sabbe sattā appaṭisandhikamaraṇameva nigacchantīti. Jalapubbūḷakūpamā hi sattāti tassa laddhi. Tathāti vuttappakārena. Lābhinopi cutito uddhaṃ adassaneneva imā diṭṭhiyo uppajjantīti āha ‘‘vikappetvā vā’’ti.
84节。基于有与灭之因果关系，有者称为存有。由因果法则得知，现出之法中有性法类，及恒定流转中的不连贯断裂，俱因特定因果而成。依性别相异，因果律断裂，犹如断裂生灭的因缘别异，是生灭相之最终因，断灭即是灭除。进一步阐明，眼鼻相对伤害乃见境障碍，故称为『不见』。不见即为灭、除，不起相对关系。依此，生灭断灭即是断灭。如肉眼智慧超越对境障碍者，称为『知见清净』。末劫之凡夫难生先世所知觉，亦难理解其灭尽。由无所得无法得他界之说，乃因无明愚昧而为无明说。说明诸有因缘，皆由自身之意向如握拳、小儿抚掌般，沉迷于欲乐所致。『不复相争』意指断绝前缘，非连续不断。诸众生如蜜蜂入花不可复返，亦不可回首现象，正如水滴入井。故以所述，有所得者称为天眼通者。至于终极禅，在此乃末劫凡夫，不能见前世，不通过因缘行为获前世果报。『无所得者不知彼世』，此乃无解释见。因先前诸论，正法佛教以原理洞察，正见毗尼等学问为证。故此说此处即前说，唯有所不同之处在于遂存断灭分明。遂成正法所论断。
Etthāha – yathā amarāvikkhepikavādā ekantaalābhīvaseneva dassitā, yathā ca uddhamāghātanikasaññīvādacatukko ekantalābhīvaseneva, na evamayaṃ. Ayaṃ pana sassatekaccasassatavādādayo viya lābhīalābhīvasena pavatto. Tathā hi vuttaṃ ‘‘tattha dve janā’’tiādi. Yadi evaṃ kasmā sassatavādādidesanāhi idha aññathā desanā pavattāti? Vuccate – desanāvilāsappattito. Desanāvilāsappattā hi buddhā bhagavanto, te veneyyajjhāsayānurūpaṃ vividhenākārena dhammaṃ desenti, aññathā idhāpi ca evaṃ bhagavā deseyya ‘‘idha bhikkhave ekacco samaṇo vā brāhmaṇo vā ātappamanvāya…pe… yathāsamāhite citte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti, so dibbena cakkhunā visuddhena atikkantamānusakena arahato cuticittaṃ passati, puthūnaṃ vā parasattānaṃ, na heva kho taduddhaṃ upapattiṃ, so evamāha ‘yathā kho bho ayaṃ attā’’’ tiādinā visesalābhino, takkino ca visuṃ katvā, tasmā desanāvilāsena veneyyajjhāsayānurūpaṃ sassatavādādidesanāhi aññathāyaṃ desanā pavattāti daṭṭhabbaṃ.
此处言及——如同执着于非流转论、永恒论者，专持一得而不变之见；又如持全断灭见断见四论者，亦是如此。然而，实非如彼。然今亦有诸佛所破恶见中之多种执见，分为获得与未获得。佛陀言曰『彼处有二人……』。若因永恒论坏见而令此处生说不同谛理，则谓此乃‘说法华丽’，欲调和矛盾。佛陀妙说契机不同，适于众生根机不同，故说多法，而今若令佛陀讲话不一，实乃方便。故不以彼处异说责难本尊正说。
Atha vā ekaccasassatavādādīsu viya na idha takkīvādito visesalābhīvādo bhinnākāro, atha kho samānabhedatāya samānākāroyevāti imassa visesassa pakāsanatthaṃ bhagavatā ayamucchedavādo purimavādehi visiṭṭhākāro desito. Sambhavati hi takkinopi anussavādivasena adhigamavato viya idha abhiniveso. Atha vā na imā diṭṭhiyo bhagavatā anāgate evaṃ bhāvīvasena desitā, nāpi parikappavasena, atha kho yathā yathā diṭṭhigatikehi ‘‘idameva saccaṃ, moghamañña’’nti paññattā, tathā tathā yathābhuccaṃ sabbaññutaññāṇena paricchinditvā pakāsitā. Yehi gambhīrādippakārā aputhujjanagocarā buddhadhammā pakāsanti, yesañca parikittanena tathāgatā sammadeva thomitā honti. Ucchedavādīhi ca diṭṭhigatikehi yathā uttaruttarabhavadassīhi aparabhavadassīnaṃ tesaṃ vādapaṭisedhavasena sakasakavādā patiṭṭhāpitā, tathāyaṃ desanā pavattāti purimadesanāhi imissā desanāya pavattibhedo na codetabbo. Evañca katvā arūpabhavabhedavasena viya kāmarūpabhavabhedavasenāpi ucchedavādo vibhajitvā daṭṭhabbo. Atha vā paccekaṃ kāmarūpabhavabhedavasena viya arūpabhavavasenāpi na vibhajitvā vattabbo, evañca sati bhagavatā vuttasattakato bahutarabhedo, appatarabhedo vā ucchedavādo āpajjatīti evaṃ pakārāpi codanā anavakāsāvāti.
又如某些永恒论者，论断最高果得与其功利不同。今佛所彰说灭见，乃显明显之破邪异说。灭见乃依传承与习气所致断灭妄见。若灭见不是佛所预言未来，应否定？若断灭不论未现视而论，诸见乃见真理与真智之次第彰显。为深妙法者宣说，令无学凡夫证入佛法真义。灭见辩拒论见不同次第渐次显现，且作破灭论者回驳已立论，抵断其妄见。此非佛法统一所否定。又如空无色界见，犹如色界所示断灭论者，皆属断见范畴。又于无色见与有色见灭见中，不应分割断灭境界为重与轻，正如佛所说诸深妙分别见一应不同。此乃激励大众深入思辨无常无我之义。
Etthāha – yuttaṃ tāva purimesu tīsu vādesu ‘‘kāyassa bhedā’’ti vuttaṃ pañcavokārabhavapariyāpannaṃ attabhāvaṃ ārabbha pavattattā tesaṃ vādānaṃ, catuvokārabhavapariyāpannaṃ pana attabhāvaṃ nissāya pavattesu catutthādīsu catūsu vādesu kasmā ‘‘kāyassa bhedā’’ti vuttaṃ . Na hi arūpīnaṃ kāyo vijjatīti? Saccametaṃ, rūpattabhāve pavattavohāreneva pana diṭṭhigatiko arūpattabhāvepi kāyavohāraṃ āropetvā āha ‘‘kāyassa bhedā’’ti. Yathā ca diṭṭhigatikā diṭṭhiyo paññāpenti, tathā ca bhagavā dassetīti, arūpakāyabhāvato vā phassādidhammasamūhabhūte arūpattabhāve kāyaniddeso daṭṭhabbo. Ettha ca kāmadevattabhāvādiniravasesavibhavapatiṭṭhāpakānaṃ dutiyavādādīnaṃ yutto aparantakappikabhāvo anāgataddhavisayattā tesaṃ vādānaṃ, na pana diṭṭhigatikapaccakkhabhūtamanussattabhāvasamucchedapatiṭṭhāpakassa paṭhamavādassa paccuppannavisayattā. Dutiyavādādīnañhi purimapurimavādasaṅgahitasseva attano taduttaruttaribhavopapannassa samucchedato yujjati aparantakappikatā, tathā ca ‘‘no ca kho bho ayaṃ attā ettāvatā sammā samucchinno hotī’’tiādi vuttaṃ, yaṃ pana tattha vuttaṃ ‘‘atthi kho bho añño attā’’ti, taṃ manussakāyavisesāpekkhāya vuttaṃ, na sabbathā aññabhāvatoti? No na yutto, idhalokapariyāpannattepi ca paṭhamavādavisayassa anāgatakālasseva tassa adhippetattā paṭhamavādinopi aparantakappikatāya na koci virodhoti.
此处说——至今为止，前面三种论辩中所言“身有分解”，是基于五种产生与灭尽的自体存在而起；而基于四种产生与灭尽的自体存在所成立的，则是从第四等及其之后的四种论辩中所言“身有分解”。为何会说“身有分解”呢？岂非形色非有形之身无形态可言？这是真实的，以形色为本产生并消失的现象，论者仅以其现象归于观见所得之见，亦假托无色之身现象，从而说“身有分解”。正如见解所显示的，世尊亦当示现即然。由无形之身所涵摄的触等法总集，亦当显现为身之义。据此，所谓无欲天及诸非世天等境界所存在的第二义辩等，因缘未来之物，属于彼等论辩，并非现见所及、断除世人观念俱灭的第一义辩之范畴。第二义辩系由前者及后者诸辩所汇聚产生，是随自己而次第生起、断绝的存在具足，因此称为不终结者。且“此非我，未曾完备至此”等说，谓之“不终结”言者；而“确有他我”之论，是依赖人身特有条件而说，不是一切情况下的他有。不是这样的，即使在现世界的现有范围内以及第一义辩所及的未来时段，对其不终结性第一义辩施加主宰，亦无人反对。
Diṭṭhadhammanibbānavādavaṇṇanā现法涅槃论之解释
§93
93.Diṭṭhadhammoti dassanabhūtena ñāṇena upaladdhadhammo. Tattha yo anindriyavisayo, sopi supākaṭabhāvena indriyavisayo viya hotīti āha ‘‘diṭṭhadhammoti paccakkhadhammo vuccatī’’ti. Teneva ca ‘‘tattha tattha paṭiladdhattabhāvassetaṃ adhivacana’’nti vuttaṃ.
第九十三条，所称“有见法”者，是由具见解性质的智所获得的法。此中，所谓非根境界者，若也如显著的根境界一般，则说“有见法即现法”。因此说“是指此处此处所应获得之法”之名。
§95
95.Antonijjhāyanalakkhaṇoti ñātibhogarogasīladiṭṭhibyasanehi phuṭṭhassa cetaso anto abbhantaraṃ nijjhāyanaṃ socanaṃ antonijjhāyanaṃ, taṃ lakkhaṇaṃ etassāti antonijjhāyanalakkhaṇo. Tannissitalālappanalakkhaṇoti taṃ sokaṃ samuṭṭhānahetuṃ nissitaṃ tannissitaṃ, bhusaṃ vilāpanaṃ lālappanaṃ, tannissitañca lālappanañca tannissitalālappanaṃ, taṃ lakkhaṇaṃ etassāti tannissitalālappanalakkhaṇo. Ñātibyasanādinā phuṭṭhassa paridevenāpi asakkuṇantassa antogatasokasamuṭṭhito bhuso āyāso upāyāso. So pana yasmā cetaso appasannākāro hoti, tasmā ‘‘visādalakkhaṇo’’ti vutto.
第九十五条，所谓“内念搅扰相”，是指由于亲属、财富、疾病与习见等烦恼缠绕所触动，心中隐没其本质而上下纷扰、伤心痛苦之念，即谓内念搅扰相。所谓“隐没依止与哭泣相”，是指此忧愁因缘所致之绝望，及悲泣呼号，绝望与呼号俱成绝望哭泣之相，是其特征。因亲属等诸烦恼所激起之悲苦，乃心沉抑之苦积聚与疲劳所致。因其心非清净宁静相，故谓之“忧悒相”。
§96
96. Vitakkanaṃ vitakkitaṃ, taṃ pana abhiniropanasabhāvo vitakkoyevāti āha ‘‘abhi…pe… vitakko’’ti. Esa nayo vicāritanti etthāpi. Khobhakarasabhāvattā vitakkavicārānaṃ taṃsahitaṃ jhānaṃ saubbilanaṃ viya hotīti vuttaṃ ‘‘sakaṇḍakaṃ viya khāyatī’’ti.
第九十六条，思惟之思惟，即指加于自身之思惟状态，因此曰“加……思惟”。这是因缘法与思维法也。有言“如砂蜂拥而成”，此说旨在指出，以蜂拥之势涵摄众多思惟的禅定似乎光辉显赫。
§97
97. Yāya ubbilāpanapītiyā uppannāya cittaṃ ‘‘ubbilāvita’’nti vuccati, sā pīti ubbilāvitattaṃ yasmā pana cittassa ubbilabhāvo tassā pītiyā sati hoti, nāsati, tasmā sā ‘‘ubbilabhāvakāraṇa’’nti vuttā.
第九十七条，所谓“涌现喜”者，因喜悦而心中起涌出之态，称为“涌现”。此因喜起故令心中现喜，而非无喜，因此说涌现为喜的缘起。
§98
98.Ābhogoti vā cittassa ābhuggabhāvo, ārammaṇe oṇatabhāvoti attho. Sukhena hi cittaṃ ārammaṇe abhinataṃ hoti, na dukkhena viya apanataṃ, nāpi adukkhamasukhena viya anabhinataṃ anapanatañca. Tattha ‘‘khuppipāsādiabhibhūtassa viya manuññabhojanādīsu kāmehi viveciyamānassupādārammaṇapatthanā visesato abhivaḍḍhati, uḷārassa pana kāmarasassa yāvadatthaṃ tittassa manuññarasabhojanaṃ bhuttāvino viya suhitassa bhottukāmatā kāmesu pātabyatā na hoti, visayassāgiddhatāya visayehi dummociyehipi jalūkā viya sayameva muñcatī’’ti ca ayoniso ummujjitvā kāmaguṇasantappitatāya saṃsāradukkhavūpasamaṃ byākāsi paṭhamavādī. Kāmādīnaṃ ādīnavadassitāya, paṭhamādijjhānasukhassa santabhāvadassitāya ca paṭhamādijjhānasukhatittiyā saṃsāradukkhupacchedaṃ byākaṃsu dutiyādivādino, idhāpi ucchedavāde vuttappakāro vicāro yathāsambhavaṃ ānetvā vattabbo. Ayaṃ panettha viseso – ekasmiñhi attabhāve pañca vādā labbhanti. Teneva hi pāḷiyaṃ ‘‘añño attā’’ti aññaggahaṇaṃ na kataṃ. Kathaṃ panettha accantanibbānapaññāpakassa attano diṭṭhadhammanibbānavādassa sassatadiṭṭhiyā saṅgaho, na pana ucchedadiṭṭhiyāti? Taṃtaṃsukhavisesasamaṅgitāpaṭiladdhena bandhavimokkhena suddhassa attano sakarūpe avaṭṭhānadīpanato.
第九十八条，“有受”意即心有承受之性质，在境界上具有承接性质。因心对受乐所执著，乐境界内安住且不堕落，不似于苦境界中堕落，也不是无乐无苦境界中的不起不趋。因如粗鲁饥饿者对人间饮食起厌恶，选择他欲乐境界而偏好 ，又如不会厌恶至极苦味饮食者乃至蚊虫于觅食之所会放弃，显现了心中执着的增重。第一义辩者表明由对欲乐烦恼的强烈偏好，抑制轮回苦的断除。第二及后续辩者则因第一义辩所示欲乐为苦断断，更能阐明断灭轮回苦的道理，应据此尽力探讨此灭论。此处特别说明——在一自体中产生五种争论。由此，无一名为“他有我”的说法。如何可能与持常见、断灭见的涅槃智慧相合？这诸义均因乐苦差别而生，皆能解脱烦恼，示现自体的真实之义。
Sesāti sesā pañcapaññāsa diṭṭhiyo. Tāsu antānantikavādādīnaṃ sassatadiṭṭhibhāvo tattha tattha pakāsitoyeva.
“世间有五十五种常见观念。于其中，对于终极不灭论等，常被逐一明示其见解。”
§101-3
101-3. Kiṃ pana kāraṇaṃ pubbantāparantā eva diṭṭhābhinivesassa visayabhāvena dassitā, na pana tadubhayamekajjhanti? Asambhavato. Na hi pubbantāparantesu viya tadubhayavinimutte majjhante diṭṭhikappanā sambhavati ittarakālattā, atha pana paccuppannabhavo tadubhayavemajjhaṃ, evaṃ sati diṭṭhikappanakkhamo tassa ubhayasabhāvo pubbantāparantesuyeva antogadhoti kathamadassitaṃ. Atha vā pubbantāparantavantatāya ‘‘pubbantāparanto’’ti majjhanto vuccati , so ca ‘‘pubbantāparantakappikā vā pubbantāparantānudiṭṭhino’’ti vadantena pubbantāparantehi visuṃ katvā vuttoyevāti daṭṭhabbo. Aṭṭhakathāyampi ‘‘sabbepi te aparantakappike pubbantāparantakappike’’ti etena sāmaññaniddesena, ekasesena vā saṅgahitāti daṭṭhabbaṃ, aññathā saṅkaḍḍhitvā vuttavacanassa anatthakatā āpajjeyyāti. Ke pana te pubbantāparantakappikā? Ye antānantikā hutvā diṭṭhadhammanibbānavādāti evaṃ pakārā veditabbā.
“101-3。何以过去未来观念对于见解种种偏执，虽分别显现具象境界，而二者却不能合一？此乃不可能之理。因过去未来若如同不常发生彼此分别而融合，则见解形成不成；又由于现起状态介于二者之间，故见解消散于二者之间，二者性质如同过去未来，称为内在现象，凡此如何说明？或称因过去未来存在，正中称之‘过去未来’；又有人以‘过去未来壳’说，谓将之分别为过去未来，于过去未来中已述。就注疏中更有言‘诸皆为未来者之壳，而亦未来者之内壳’，由此类比平凡示说，应当理解其为集合体，若另造解释则生无义。那何者为过去未来壳？即为那些终极境界说已灭见解之类，依此方法应当认知。”
Ettha ca ‘‘sabbe te imeheva dvāsaṭṭhiyā vatthūhi, etesaṃ vā aññatarena, natthi ito bahiddhā’’ti vacanato, pubbantakappikādittayavinimuttassa ca kassaci diṭṭhigatikassa abhāvato yāni tāni sāmaññaphalādi (dī. ni. 1.166) suttantaresu vuttappakārāni akiriyāhetukanatthikavādādīni, yāni ca issarapajāpatipurisakālasabhāvaniyatiyadicchāvādādippabhedāni diṭṭhigatāni (visuddhi. ṭī. 2.563; vibha. anuṭī. 189 passitabbaṃ) bahiddhāpi dissamānāni, tesaṃ ettheva saṅgaho, antogadhatā ca veditabbā. Kathaṃ? Akiriyavādo tāva ‘‘vañjho kūṭaṭṭho’’tiādinā kiriyābhāvadīpanato sassatavāde antogadho, tathā ‘‘sattime kāyā’’tiādi (dī. ni. 1.174) nayappavatto pakudhavādo, ‘‘natthi hetu natthi paccayo sattānaṃ saṃkilesāyā’’tiādi (dī. ni. 1.168) vacanato ahetukavādo adhiccasamuppannikavāde antogadho. ‘‘Natthi paro loko’’tiādi (dī. ni. 1.171) vacanato natthikavādo ucchedavāde antogadho. Tathā hi tattha ‘‘kāyassa bhedā ucchijjatī’’tiādi (dī. ni. 1.86) vuttaṃ. Paṭhamena ādi-saddena nigaṇṭhavādādayo saṅgahitā.
“此中又云‘诸皆此六十二事中者，彼中若有一者，则无外他’，此言表明对于过去壳（二者之一）从无见解生灭，故依‘普通果报等’（经文所在处）中所说，无行为理由之无用论，及诸‘释迦族婆罗门诸时会自然等错误说’之分支见，虽外界亦可见，然于此处应作汇总，谓其为内在现象。若论如何？无行为说，由‘虚妄谬曲’等称谓产生的常存论为内在现象，如‘三十五身’等说则为纠缠迷惑之诤辩见解；‘无因无缘众生之污垢’类说为非缘起说，也是内在现象；‘无他世界’说为断灭论者纯灭见解为内在现象。确如所言，‘身有所舍不留’等语先是聚集以内执异见者。”
Yadipi pāḷiyaṃ nāṭaputtavāda (dī. ni. 1.178) bhāvena cātuyāmasaṃvaro āgato, tathāpi sattavatātikkamena vikkhepavāditāya nāṭaputtavādopi sañcayavādo viya amarāvikkhepavādesu antogadho. ‘‘Taṃ jīvaṃ taṃ sarīraṃ, aññaṃ jīvaṃ aññaṃ sarīra’’nti (dī. ni. 1.377; ma. ni. 2.122; saṃ. ni. 2.35) evaṃ pakārā vādā ‘‘rūpī attā hoti arogo paraṃ maraṇā’’tiādivādesu saṅgahaṃ gacchanti, ‘‘hoti tathāgato paraṃ maraṇā, ‘‘atthi sattā opapātikā’’ti evaṃ pakārā sassatavāde. ‘‘Na hoti tathāgato paraṃ maraṇā, natthi sattā opapātikā’’ti evaṃ pakārā ucchedavādena saṅgahitā. ‘‘Hoti ca na hoti ca tathāgato paraṃ maraṇā, atthi ca natthi ca sattā opapātikā’’ti evaṃ pakārā ekaccasassatavāde antogadhā. ‘‘Neva hoti na na hoti tathāgato paraṃ maraṇā, nevatthi na natthi sattā opapātikā’’ti ca evaṃ pakārā amarāvikkhepavāde antogadhā. Issarapajāpatipurisakālavādā ekaccasassatavāde antogadhā, tathā kaṇādavādo. Sabhāvaniyatiyadicchāvādā adhiccasamuppannikavādena saṅgahitā. Iminā nayena suttantaresu, bahiddhā ca dissamānānaṃ diṭṭhigatānaṃ imāsu dvāsaṭṭhiyā diṭṭhīsu antogadhatā veditabbā.
“虽有巴利派众妙传说说禁欲自制，仍遭七十余种反对批判，如否认续存说者亦属内在现象。‘此身即是生命，此生即是躯体’等说亦作论辩汇集，‘身为当来灭’说者属断灭论归类。‘如来无后死，众生无轮回’等说即为常存论。‘如来自来无后死，无生命轮回’等说属某些常存论内在现象。‘非有非无如来后死，亦非有非无轮回’等说属不灭内在论。『释迦族婆罗门时期之自然、种族恒常论』见为某些常存论内在现象，及‘微尘论’等。本其说法通过正见道理，对外显现见解的六十二种分类生起内在识别应当明了。”
Ajjhāsayanti diṭṭhijjhāsayaṃ. Sassatucchedadiṭṭhivasena hi sattānaṃ saṃkilesapakkhe duvidho ajjhāsayo, tañca bhagavā aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ aparimāṇe eva ñeyyavisese uppajjanavasena anekabhedabhinnānampi ‘‘cattāro janā sassatavādā’’tiādinā dvāsaṭṭhiyā pabhedehi saṅgaṇhanavasena sabbaññutaññāṇena paricchinditvā dassento pamāṇabhūtāya tulāya dhārayamāno viya hotīti āha ‘‘tulāya tulayanto viyā’’ti. Tathā hi vakkhati ‘‘anto jālīkatā’’tiādi (dī. ni. 1.146). ‘‘Sinerupādato vālukaṃ uddharanto viyā’’ti etena sabbaññutaññāṇato aññassa imissā desanāya asakkuṇeyyataṃ dasseti.
“‘阿惹沙延’是对见解偏执的别称。常存断灭二见各执其修正义，世尊于无限世界中，遍现无量众生无数分别差异，细析分类成六十二见，以全知巧妙示现，如称‘量秤秤物’。又如‘末端网罗’，‘用筛子打捞沙子’等喻，示现人无法劝说他人，令其拒绝邪说。”
Anusandhānaṃ anusandhi, pucchāya kato anusandhi pucchānusandhi. Atha vā anusandhayatīti anusandhi, pucchā anusandhi etassāti pucchānusandhi. Pucchāya anusandhiyatīti vā pucchānusandhi. Ajjhāsayānusandhimhipi eseva nayo. Yathānusandhīti ettha pana anusandhīyatīti anusandhi, yā yā anusandhi yathānusandhi, anusandhianurūpaṃ vā yathānusandhīti saddattho veditabbo, so ‘‘yena pana dhammena ādimhi desanā uṭṭhitā, tassa dhammassa anurūpadhammavasena vā paṭipakkhavasena vā yesu suttesu upari desanā āgacchati, tesaṃ vasena yathānusandhi veditabbo. Seyyathidaṃ? Ākaṅkheyyasutte (ma. ni. 1.64-69) heṭṭhā sīlena desanā uṭṭhitā, upari cha abhiññā āgatā…pe… kakacūpame (ma. ni. 1.222) heṭṭhā akkhantiyā uṭṭhitā, upari kakacūpamā āgatā’’tiādinā aṭṭhakathāyaṃ (dī. ni. aṭṭha. 1.100-104) vutto.
“‘究察’者即‘追究’；‘问’是何种追究，称‘问之追究’。亦言‘追究即究察，问即追究，问之追究’。对‘阿惹沙延追究’亦同理。‘何等为究察？’当云‘究察此事’，或依对治相反或符合法理之立说，于闻法上方出现次第解释，即称‘究察’。例如于‘希求闻法处’，道德宣说为先，乃至后续神通现前；又如‘椰枣喻’，前有限制，后续出现比喻，此皆注疏中所述。”
Iti kirāti bhagavato yathādesitāya attasuññatāya attano aruccanabhāvadīpanaṃ. Bhoti dhammālapanaṃ. Anattakatānīti attanā na katāni, anattakehi vā khandhehi katāni. Kamattānaṃ phusissantīti asati attani khandhānañca khaṇikattā kammāni kaṃ attānaṃ attano phalena phusissanti, ko kammaphalaṃ paṭisaṃvedetīti attho. Avidvāti sutādivirahena ariyadhammassa akovidatāya na vidvā. Avijjāgatoti avijjāya upagato, ariyadhamme avinītatāya appahīnāvijjoti attho. Taṇhādhipateyyena cetasāti ‘‘yadi ahaṃ nāma koci natthi , mayā katassa kammassa ko phalaṃ paṭisaṃvedeti, sati pana tasmiṃ siyā phalūpabhogo’’ti taṇhādhipatito āgato taṇhādhipateyyo, tena. Attavādupādānasahagata cetasā. Atidhāvitabbanti khaṇikattepi saṅkhārānaṃ yasmiṃ santāne kammaṃ kataṃ, tattheva phaluppattito dhammapuñjamattasseva ca siddhe kammaphalasambandhe ekattanayaṃ micchā gahetvā ekena kārakavedakabhūtena bhavitabbaṃ, aññathā ‘‘kammaphalānaṃ sambandho na siyā’’ti attattaniyasuññatāpakāsanaṃ satthusāsanaṃ atikkamitabbaṃ maññeyyāti attho.
如是，意指世尊为揭示自身空性及自身非光明之性所作之阐释。犹如法之展现。所谓‘‘非我所有者’’，谓非由自身所为，亦非由非我诸蕴所为。以业为缘触及，谓无实我，诸蕴瞬息为业所感，即由所造业之果报为基础，感得于己身，此之意旨。所谓“无智”，是指因远离经典及圣法，无法正确认识，谓不智慧。所谓“贪欲之主导心”，即心住于“若无我，则我所作之业果谁得受，若果有所受，则果报之享受存于彼处”，以此为贪欲主导之心。此乃依附于自我执著之心念。又谓须审视，即使诸行熄灭瞬间，若在该相续中业已造作，业果仍将生起，须以善法为业果之缘，避免执持一因缘一果之谬见，切不可认为“业果无关联”，此乃指向真实自性空寂之理应超越佛陀所教之见解。
‘‘Upari cha abhiññā āgatā’’ti anurūpadhammavasena yathānusandhiṃ dasseti, itarehi paṭipakkhavasena. Kilesenāti ‘‘lobho cittassa upakkileso’’tiādinā kilesavasena. Imasmimpīti pi-saddena yathā vuttasuttādīsu paṭipakkhavasena yathānusandhi, evaṃ imasmimpi sutteti dasseti. Tathā hi niccasārādipaññāpakānaṃ diṭṭhigatānaṃ vasena uṭṭhitā ayaṃ desanā niccasārādisuññatāpakāsanena niṭṭhāpitāti.
所谓“又有上方诸神通来临”，乃依契合之法演绎而揭示，且与其它对立说法成对照。所谓烦恼，即“贪为心之污染”等烦恼之群。此以“此处”等词，依经文及论典反向印证，故谓“在此经文中”。如同常恒本质等智慧洞见者的见解框架所成，此教义以常恒本质空寂之标记为立场，予以确立。
Paritassitavipphanditavāravaṇṇanā战栗颤动节之解释
§105-117
105-117.Mariyādavibhāgadassanatthanti sassatādidiṭṭhidassanassa sammādassanena saṅkarābhāvavibhāvanatthaṃ. Tadapi vedayitanti sambandho. Ajānataṃ apassatanti ‘‘sassato attā ca loko cā’’ti ‘‘idaṃ diṭṭhiṭṭhānaṃ evaṃgahikaṃ evaṃparāmaṭṭhaṃ evaṃgahitaṃ hoti evaṃabhisamparāya’’nti yathābhūtaṃ ajānantānaṃ apassantānaṃ. Tathā yasmiṃ vedayite avītataṇhatāya evaṃ diṭṭhigataṃ upādiyanti, taṃ vedayitaṃ samudayādito yathābhūtaṃ ajānantānaṃ apassantānaṃ, etena anāvaraṇañāṇasamantacakkhūhi yathā tathāgatānaṃ yathābhūtamettha ñāṇadassanaṃ, na evaṃ diṭṭhigatikānaṃ, atha kho taṇhādiṭṭhiparāmāsoyevāti dasseti. Teneva cāyaṃ desanā mariyādavibhāgadassanatthā jātā. Aṭṭhakathāyaṃ pana ‘‘yathābhūtaṃ dhammānaṃ sabhāvaṃ ajānantānaṃ apassantāna’’nti avisesena vuttaṃ. Na hi saṅkhatadhammasabhāvaṃ ajānanamattena micchā abhinivisantīti. Sāmaññajotanā visese avatiṭṭhatīti ayaṃ visesayojanā katā. Vedayitanti ‘‘sassato attā ca loko cā’’ti diṭṭhipaññāpanavasena pavattaṃ diṭṭhiyā anubhūtaṃ anubhavanaṃ. Taṇhāgatānanti taṇhāya gatānaṃ upagatānaṃ, pavattānaṃ vā. Tañca kho panetanti ca yathāvuttaṃ vedayitaṃ paccāmasati. Tañhi vaṭṭāmisabhūtaṃ diṭṭhitaṇhāsallānuviddhatāya saubbilattā cañcalaṃ, na maggaphalasukhaṃ viya ekarūpena avatiṭṭhatīti. Tenevāha ‘‘paritassitenā’’tiādi.
此旨在显示礼仪分类之理，即针对常恒等见解的正判断，清楚说明杂染之分别。虽有痛苦者之接触，谓“不知者无知，误见‘有常我及世界’为实”，此为不知者之误见。又云“此见地分，诚如是”，是指妄执之因缘所染常恒见。对知觉，有“常我及世界”之观念作为视角体验，惟感受转瞬即逝，非与道果之喜乐相同，故谓“彼非道果胜乐之同一现象”，佛陀由此称之为“因痛苦而忧虑”之相。
Atha vā evaṃ visesakāraṇato dvāsaṭṭhi diṭṭhigatāni vibhajitvā idāni avisesakāraṇato tāni dassetuṃ ‘‘tatra bhikkhave’’tiādikā desanā āraddhā. Sabbesañhi diṭṭhigatikānaṃ vedanā avijjā taṇhā ca avisiṭṭhakāranti. Tattha tadapīti ‘‘sassataṃ attānañca lokañca paññapenti’’ti ettha yadetaṃ ‘‘sassato attā ca loko cā’’ti paññāpanaṃ, tadapi. Sukhādibhedaṃ tividhavedayitaṃ yathākkamaṃ dukkhasallāniccato, avisesena samudayatthaṅgamassādādīnavanissaraṇato vā yathābhūtaṃ ajānantānaṃ apassantānaṃ, tato eva ca sukhādipatthanāsambhavato taṇhāya upagatattā taṇhāgatānaṃ taṇhāparitassitena diṭṭhivipphanditameva diṭṭhicalanameva, ‘‘asati attani ko vedanaṃ anubhavatī’’ti kāyavacīdvāresu diṭṭhiyā copanappattimattameva vā, na pana diṭṭhiyā paññāpetabbo sassato koci dhammo atthīti attho. Ekaccasassatavādādīsupi eseva nayo.
或亦可因特殊缘故，将六十二种见法细分展示，于是宣说曰“诸比库，该处乃佛陀教法开示之时”，意即全面宣讲诸见所涉之苦、无明及欲贪烦恼不可离之真相。尔时所言“恒常我及世间”，为对“恒常我及世界”见解之指称；尤其涉及苦等三界因等，揭示无明所致迷误之实态。由此生起贪欲等捆绑，名谓“执著‘有常我及世界’之见反转”，乃见法转变波动也。肉身之门障碍（肉体与言语）遮蔽视听，故不可以“恒常之法为真”而论争亦无义。部分论者以此为论断之依据。
Phassapaccayavāravaṇṇanā触缘节之解释
§118
118. Yena taṇhāparitassitena etāni diṭṭhigatāni pavattanti, tassa vedayitaṃ paccayo, vedayitassāpi phasso paccayoti desanā diṭṭhiyā paccayaparamparaniddhāraṇanti āha ‘‘paramparapaccayadassanattha’’nti, tena yathā paññāpanadhammo diṭṭhi, tappaccayadhammā ca yathāsakaṃ paccayavaseneva uppajjanti, na paccayehi vinā, evaṃ paññāpetabbā dhammāpi rūpavedanādayo, na ettha koci attā vā loko vā sassatoti ayamattho dassitoti daṭṭhabbaṃ.
因为由忧虑所生起的这些见法产生，而赖之以感受功能之发起，感受亦依赖于触，所以“感—触—见”三者相续构成因缘链，称为“因缘次第显现”，如见法之宣示，相关条件因缘如顺序般彰显地产生，非无因缘而生；由此应证明诸法如色及感受等，即使无自我及世间之依存意，是为当理解之义。
Netaṃṭhānaṃvijjativāravaṇṇanā无此处节之解释
§131
131.Tassapaccayassāti phassapaccayassa diṭṭhivedayiteti diṭṭhiyā paccayabhūte vedayite, phassapadhānehi attano paccayehi nipphādetabbeti attho. Vināpi cakkhādivatthūhi, sampayuttadhammehi ca kehici vedanā uppajjati, na pana kadāci phassena vināti phasso vedanāya balavakāraṇanti āha ‘‘balavabhāvadassanattha’’nti. Sannihitopi hi visayo sace phusanākārarahito hoti cittuppādo, na tassa ārammaṇapaccayena paccayo hotīti phassova sampayuttadhammānaṃ visesapaccayo. Tathā hi bhagavatā cittuppādaṃ vibhajantena phassoyeva paṭhamaṃ uddhaṭo, vedanāya pana adhiṭṭhānameva.
所谓“此因缘即感触之因”，谓触为见与感的条件，意指借触于其所依缘起感受。虽诸视觉及其他因缘俱备，时有感受生起，但非触离感受而独立发生，故称“触为感受之有力因”，此为释义。且若境界无触，则心识不生，故触为心识之缘，亦无他缘。世尊将心识分解，以触为首，基于触定住而作用于感受之父。
Diṭṭhigatikādhiṭṭhānavaṭṭakathāvaṇṇanā见趣执取轮转论之解释
§144
144. Heṭṭhā tīsupi vāresu adhikatattā, upari ca ‘‘paṭisaṃvedentī’’ti vakkhamānattā vedayitamettha padhānanti āha ‘‘sabbadiṭṭhivedayitāni sampiṇḍetī’’ti. Sampiṇḍetīti ca ‘‘yepi te’’ti tattha tattha āgatassa pi-saddassa atthaṃ dasseti. Vedayitassa phasse pakkhipanaṃ phassapaccayatādassanameva ‘‘chahi ajjhattikāyatanehi chaḷārammaṇapaṭisaṃvedanaṃ ekantato chaphassahetukamevā’’ti. Sañjāyanti etthāti adhikaraṇattho sañjāti-saddoti āha ‘‘sañjātiṭṭhāne’’ti. Evaṃ samosaraṇasaddopi daṭṭhabbo. Āyatati ettha phalaṃ tadāyattavuttitāya, āyabhūtaṃ vā attano phalaṃ tanoti pavattetīti āyatanaṃ, kāraṇaṃ. Rukkhagacchasamūhe araññavohāro araññameva araññāyatananti āha ‘‘paṇṇattimatte’’ti. Atthattayepīti pi-saddena avuttatthasampiṇḍanaṃ daṭṭhabbaṃ, tena ākāranivāsādhiṭṭhānatthe saṅgaṇhāti. Hiraññāyatanaṃ suvaṇṇāyatanaṃ, vāsudevāyatanaṃ kammāyatananti ādīsu ākaranivāsādhiṭṭhānesu āyatanasaddo. Cakkhādīsu ca phassādayo ākiṇṇā, tāni ca nesaṃ nivāso, adhiṭṭhānañca nissayapaccayabhāvatoti. Tiṇṇampi visayindriyaviññāṇānaṃ saṅgatibhāvena gahetabbo phassoti ‘‘saṅgatī’’ti vutto. Tathā hi so ‘‘sannipātapaccupaṭṭhāno’’ti vuccati. Iminā nayenāti vijjamānesupi aññesu sampayuttadhammesu yathā ‘‘cakkhuñca…pe… phasso’’ti (ma. ni. 1.204; ma. ni. 3.421, 425, 426; saṃ. ni. 2.43-45; saṃ. ni. 4.60; kathā. 465) etasmiṃ sutte vedanāya padhānakāraṇabhāvadassanatthaṃ phassasīsena desanā katā, evamidhāpi brahmajāle ‘‘phassapaccayā vedanā’’tiādinā phassaṃ ādiṃ katvā aparantapaṭiccasamuppādadīpanena paccayaparamparaṃ dassetuṃ ‘‘phassāyatanehi phussa phussā’’ti phassamukhena vuttaṃ.
144. 此处所说三十五天中最高者，上文又称为“感受者”，此谓感知。应在此处理解为“诸种感受悉皆汇集”之意。所谓『汇集』者，即“和你所有”之意，此处显现每一声音的含义。感知者谓触，触因缘乃触之见闻。谓“六入内境对六尘之专一感知且祇因触”为义。此处『相知』谓事由，谓“知处”之义。如此尚有四种补充声响亦当观察。所说入处中之果，或称果报，或称由自身之果起故，谓‘所缘、所缘果报’意。如树木群中，林地为林中之处，故称「叶之众多」也。义理本末，据声音所现义理而集，是如依器居止而聚合。所谓金色界、黄金界、梵众界、业界等，乃于此器居止之境乃入处之名称。于眼等处，触等所感为包含者，此等乃其所居，且居止为依止依缘。乃具界识合缘，合即谓触也。有言‘合缘’者，是名“合处”。如此乃称“相聚所摄缘起”，此旨。以此原理，尚于他处连贯相应义，如“眼及……触”等（详见大毗尼藏诸处），于此经中意欲示“感受为因”的理义，故以触为始，继连缘起之理说，因此称“触入处之触”的本句。
Phasso arūpadhammopi samāno ekadesena ārammaṇe anallīyamānopi phusanākārena pavattati phusanto viya hotīti āha ‘‘phassova taṃ taṃ ārammaṇaṃ phusatī’’ti, yena so ‘‘phusanalakkhaṇo, saṅghaṭṭanaraso’’ti ca vuccati. ‘‘Phassāyatanehi phussa phussā’’ti aphusanakiccānipi āyatanāni ‘‘mañcā ghosantī’’tiādīsu viya nissitavohārena phusanakiccāni katvā dassitānīti āha ‘‘phasse upanikkhipitvā’’ti, phassagatikāni katvā phassūpacāraṃ āropetvāti attho. Upacāro hi nāma vohāramattaṃ, na tena atthasiddhi hotīti āha ‘‘tasmā’’tiādi.
触虽属无色法，却以一入处相应，虽无燃烧，仍如触觉般运行，谓“此触尝试各入处”。因此称为“触之特征，凝聚感官之觉”，所谓“触入处之触”，也是揭示未触发之事，依凭出入之形态表征已现触之行为，故言“于触中安置”，即完成触之运动并加于触之行为。所谓安置，实指行止状态，不必即以此求成理义，故云“因此”等。
Attano paccayabhūtānaṃ channaṃ phassānaṃ vasena cakkhusamphassajā yāva manosamphassajāti saṅkhepato chabbidhā vedanā, vitthārato pana aṭṭhasatapariyāyena aṭṭhasatabhedā. Rūpataṇhādibhedāyāti rūpataṇhā yāva dhammataṇhāti saṅkhepato chappabhedāya, vitthārato aṭṭhasatabhedāya. Upanissayakoṭiyāti upanissayasīsena. Kasmā panettha upanissayapaccayova uddhaṭo, nanu sukhā vedanā, adukkhamasukhā vedanā ca taṇhāya ārammaṇamattaārammaṇādhipatiārammaṇūpanissayapakatūpanissayavasena catudhā paccayo, dukkhā ca ārammaṇamattapakatūpanissayavasena dvidhāti? Saccametaṃ, upanissaye eva pana taṃ sabbaṃ antogadhaṃ. Yuttaṃ tāva ārammaṇūpanissayassa upanissayasāmaññato upanissayena saṅgaho, ārammaṇamattaārammaṇādhipatīnaṃ pana kathanti? Tesampi ārammaṇasāmaññato ārammaṇūpanissayena saṅgahova kato, na pakatūpanissayenāti daṭṭhabbaṃ. Etadatthamevettha ‘‘upanissayakoṭiyā’’ti vuttaṃ, na ‘‘upanissayenā’’ti.
由诸依缘之遮盖触，眼接触至心接触，简而言之六种感触，详而言之八百种差别。所谓色渴等差别，即色渴至法渴，简述六百八十种差别，详述八百。所谓依托之合集，即指依托列表。为何此处以依托缘之发生为出发点？难道快乐受、苦乐受对渴只是依靠因缘的程度之依止而为因果？此理确实，依止即是一切根本。合依缘理，说依托列表为合，所谓依缘以般统合依止相属，非所有依托已表出。此处正以“依托列表”言，不说“由依托列表”。
Catubbidhassāti kāmupādānaṃ yāva attavādupādānanti catubbidhassa. Nanu ca taṇhāva kāmupādānanti? Saccametaṃ. Tattha dubbalā taṇhā taṇhāva, balavatī taṇhā kāmupādānaṃ. Atha vā appattavisayapatthanā taṇhā tamasi corānaṃ karapasāraṇaṃ viya. Sampattavisayaggahaṇaṃ upādānaṃ, corānaṃ karappattadhanaggahaṇaṃ viya. Appicchatāpaṭipakkhā taṇhā, santosapaṭipakkhā upādānaṃ. Pariyesanadukkhamūlaṃ taṇhā, ārakkhadukkhamūlaṃ upādānanti ayametesaṃ viseso. Upādānassāti asahajātassa upādānassa upanissayakoṭiyā, itarassa sahajātakoṭiyāti daṭṭhabbaṃ. Tattha anantarassa anantarasamanantaraanantarūpanissayanatthivigatāsevanapaccayehi, anānantarassa upanissayena, ārammaṇabhūtā pana ārammaṇādhipatiārammaṇūpanissayehi, ārammaṇamatteneva vāti taṃ sabbaṃ upanissayeneva gahetvā ‘‘upanissayakoṭiyā’’ti vuttaṃ. Yasmā ca taṇhāya rūpādīni assādetvā kāmesu pātabyataṃ āpajjati, tasmā taṇhā kāmupādānassa upanissayo. Tathā rūpādibhedeva sammūḷho ‘‘natthi dinna’’ntiādinā (dī. ni. 1.171; ma. ni. 1.445; ma. ni. 2.94, 95, 225; ma. ni. 3.91, 116, 136; saṃ. ni. 3.210; dha. sa. 1221; vibha. 938) micchādassanaṃ, saṃsārato muccitukāmo asuddhimagge suddhimaggaparāmasanaṃ, khandhesu attattaniyagāhabhūtaṃ sakkāyadassanaṃ gaṇhāti, tasmā itaresampi taṇhā upanissayoti daṭṭhabbaṃ. Sahajātassa pana sahajātaaññamaññanissayasampayuttaatthiavigatahetuvasena taṇhā paccayo hoti. Taṃ sabbaṃ sandhāya ‘‘sahajātakoṭiyā’’ti vuttaṃ.
所谓四种者，即欲爱之四种取。然其义为渴为欲爱吗？此理实确。此中弱渴即渴，以强为欲取。又或以不当对象之兴趣为渴，好比盗贼索求衣物。以合当对象实行欲取，如盗贼所索财物。以不贪为渴之反面，满足为取之反面。由此实现寻求痛苦根本为渴，防范痛苦根本为取，此为两者区别。所谓取，即非自然产生之取的依止。非自然者即随自然之集会皆除外。若非连续且不连贯如不连续取之众生因缘等，连续即依止之义，专指所缘之依托及依止，归此称为依托也。因渴接触色等而陷于欲，故渴为欲取之依止。又若烦恼迷惑所谓“无所得”见等错误见，欲爱亦为其依止，故他者亦称欲的依止。自然者则因自然集合及互相关联缺失，渴之因缘也，故言“自然依止”。
Tathāti upanissayakoṭiyā ceva sahajātakoṭiyā cāti attho. Bhavassāti kammabhavassa ceva upapattibhavassa ca. Tattha cetanādisaṅkhā taṃ sabbaṃ bhavagāmikammaṃ kammabhavo, kāmabhavādiko navavidho upapattibhavo, tesaṃ upapattibhavassa catubbidhampi upādānaṃ upapattibhavakāraṇakammabhavakāraṇabhāvato , tassa ca sahāyabhāvūpagamanato pakatūpanissayavasena paccayo hoti. Kammārammaṇakaraṇakāle pana kammasahajātakāmupādānaṃ upapattibhavassa ārammaṇapaccayena paccayo hoti. Kammabhavassa pana sahajātassa sahajātaṃ upādānaṃ sahajātaaññamaññanissayasampayuttaatthiavigatavasena ceva hetumaggavasena ca anekadhā paccayo hoti, asahajātassa anantarasamanantaraanantarūpanissayanatthivigatāsevanavasena, itarassa pakatūpanissayavasena, sammasanādikālesu ārammaṇavasena ca paccayo hoti. Tattha anantarādike upanissayapaccaye, sahajātādike sahajātapaccaye pakkhipitvā vuttaṃ ‘‘upanissayakoṭiyā ceva sahajātakoṭiyā cā’’ti.
此谓依托列表与自然列表二者。所谓有为，指业力之有为及生之有为。此中意指意等之业力染污，是一切往来生者之业。有欲生等九种生之方式，生之种类四种中，取为生之原因业及生蓄助因各有其依止。于造业起缘时，伴随业生欲取，因缘依止为起缘。于业有为自然生因缘亦具多种依止，非自然生因缘则无连贯依止，其他因缘以明示依止起时境为因缘。此中非连续等依止，连续等依止分别说，故言“为依托列表与自然列表”。
Bhavo jātiyāti ettha bhavoti kammabhavo adhippeto. So hi jātiyā paccayo, na upapattibhavo. Upapattibhavo hi paṭhamābhinibbattā khandhā jātiyeva. Tena vuttaṃ ‘‘jātīti panettha savikārā pañcakkhandhā daṭṭhabbā’’ti. Savikārāti ca nibbattivikārena savikārā, te ca atthato upapattibhavoyeva. Na hi tadeva tassa kāraṇaṃ bhavituṃ yuttanti. Kammabhavo ca upapattibhavassa kammapaccayena ceva upanissayapaccayena ca paccayo hotīti āha ‘‘bhavo jātiyā upanissayakoṭiyā paccayo’’ti.
所谓有，指业力所生之有为生。此有为以有生为条件，不以生有为条件。生有指最初生成之色阴等。有生以上已说五蕴转变者见。所谓转变，是指造作为生成，乃是生有之义。故不以此为有之缘故。业有为者亦因业之因缘及依托缘之缘生，故说“有为生之依托列表”。
Yasmā ca sati jātiyā jarāmaraṇaṃ, jarāmaraṇādinā phuṭṭhassa bālassa sokādayo ca sambhavanti, nāsati, tasmā ‘‘jāti…pe… paccayo hotī’’ti vuttaṃ. Sahajātūpanissayasīsena paccayavicāraṇāya dassitattā, aṅgavicāraṇāya ca anāmaṭṭhattā āha ‘‘ayamettha saṅkhepo’’ti. Mahāvisayattā paṭiccasamuppādavicāraṇāya sā niravasesā kuto laddhabbāti āha ‘‘vitthārato’’tiādi. Ekadesena cettha kathitassa paṭiccasamuppādassa tathā kathane saddhiṃ udāharaṇena kāraṇaṃ dassento ‘‘bhagavā hī’’tiādimāha. Tattha koṭi na paññāyatīti asukassa nāma sammāsambuddhassa, cakkavattino vā kāle avijjā uppannā, na tato pubbeti avijjāya ādimariyādā appaṭihatassa mama sabbaññutaññāṇassāpi na paññāyati avijjamānattāyevāti attho. Ayaṃ paccayo idappaccayo, tasmā idappaccayā, imasmā kāraṇā āsavapaccayāti attho. Bhavataṇhāyāti bhavasaṃyojanabhūtāya taṇhāya. Bhavadiṭṭhiyāti sassatadiṭṭhiyā. ‘‘Ito ettha etto idhā’’ti apariyantaṃ aparāparuppattiṃ dasseti.
因为有了生，因此就有老死；因老死等而显现幼弱受触之苦及忧愁等，如此生起；故说“生……诸如生等乃此因缘”。以同生性之因缘为理据而研究因缘之缘起，且为不使部位脱漏，云“此略论”。若从广大层面详尽探讨缘起，审视其详，能彻底明了其原理而说“从广义详说”等言。此处专讲论缘起的原因，以一个特例并以例证辅佐，示现曰“世尊因……”等语。此处何意不可尽知？意为无智者名为世尊、僧王时无明发生，非由此无明，再谈无明以往之先，也非不损灭者，缘于自己究竟通达之智慧，故不能知无明无始无终。此即缘起中现在缘，即现行缘、此缘，由此故此谓为烦恼之缘。所谓“贪欲”者，为生缚的贪欲；所谓“常见”者，是指断见。其意为：从此处起此处，如此来往、无尽连续生生不已也。
Vivaṭṭakathādivaṇṇanā还灭论等之解释
§145
145. ‘‘Vedanānaṃ samudaya’’ntiādipāḷi vedanākammaṭṭhānanti daṭṭhabbā. Tanti ‘‘phassasamudayā phassanirodhā’’ti vuttaphassaṭṭhānaṃ. Āhāroti kabaḷīkāro āhāro veditabbo. So hi ‘‘kabaḷīkāro āhāro imassa kāyassa āhārapaccayena paccayo’’ti (paṭṭhā. 1.paccayaniddesa 429) vacanato kammasamuṭṭhānānampi upatthambhakapaccayo hotiyeva. Yadipi sotāpannādayo yathābhūtaṃ pajānanti, ukkaṃsagativijānanavasena pana desanā arahattanikūṭena niṭṭhāpitā. Ettha ca ‘‘yato kho bhikkhave bhikkhu…pe… yathābhūtaṃ pajānātī’’ti etena dhammassa niyyānikabhāvena saddhiṃ saṅghassa suppaṭipattiṃ dasseti. Teneva hi aṭṭhakathāyamettha ‘‘ko evaṃ jānātīti? Khīṇāsavo jānāti, yāva āraddhavipassako jānātī’’ti paripuṇṇaṃ katvā bhikkhusaṅgho dassito, tena yaṃ vuttaṃ ‘‘bhikkhusaṅghavasenapi dīpetuṃ vaṭṭatī’’ti, (dī. ni. aṭṭha. 1.8) taṃ yathārutavaseneva dīpitaṃ hotīti daṭṭhabbaṃ.
第145节。从“受的生起”等开头的巴利文可见，此处所说乃是受相业处。此处有“触的生起与触的灭”的释，说的是触触相所缘的成立。所谓“食”即用餐者，应当认识身所受的供养。言“产生供养者，为本身此身的食物供养缘”，此语为阐释第1因缘理论第429行，意谓众行业生起时有助缘之义，亦即食是助缘。如虽须陀洹果者等能如实知法，亦凭断尽无余的证知力而由阿拉汉果力成熟宣说。这里“如是比库，比库当知……”句子借此显示法之般若性质，并显示出僧团的纯正修持。缘此注疏云“谁能知呢？断烦恼者知，只是修持破除的初学者亦有所知”，由此已成熟，故以“对僧团亦能宣示”论。
§146
146. Anto jālassāti antojālaṃ, antojāle katāti antojālīkatā. Apāyūpapattivasena adho osīdanaṃ, sampattibhavavasena uddhaṃ uggamanaṃ. Tathā parittabhūmimahaggatabhūmivasena, olīnatā’tidhāvanavasena, pubbantānudiṭṭhiaparantānudiṭṭhivasena ca yathākkamaṃ adho osīdanaṃ uddhaṃ uggamanaṃ yojetabbaṃ. ‘‘Dasasahassilokadhātū’’ti jātikhettaṃ sandhāyāha.
第146节。所谓“内网”即内在之网，称为内网之网；此网为缚网。因恶趣的堕落呈下沉状，因成就而呈升起状。以护卫国土之大防御城池为喻，如同因虚败而逃逸般，如前见与后见相续起伏，理应恰当结合这下沉与升起。云“世界十方大界”时论到生命领域之连接。
§147
147.Apaṇṇattikabhāvanti dharamānakapaṇṇattiyā apaṇṇattikabhāvaṃ. Atītabhāvena pana tathā paṇṇatti yāva sāsanantaradhānā, tato uddhampi aññabuddhuppādesu vattati eva. Tathā hi vakkhati ‘‘vohāramattameva bhavissatī’’ti (dī. ni. aṭṭha. 1.147). Kāyoti attabhāvo, yo rūpārūpadhammasamūho. Evaṃ hissa ambarukkhasadisatā, tadavayavānañca rūpakkhandhacakkhādīnaṃ ambapakkasadisatā yujjatīti. Ettha ca vaṇṭacchede vaṇṭūpanibandhānaṃ ambapakkānaṃ ambarukkhato vicchedo viya bhavanettichede tadupanibandhānaṃ rūpakkhandhādīnaṃ santānato vicchedoti ettāvatā opammaṃ daṭṭhabbaṃ.
第147节。所谓不圆满状态是指没能发扬之事物不圆满的状态。过去状态虽然如此，此不圆满状态延续至教法未失传时，之后从外族佛祖教化中也出现。如经中所说“仅存仪式形式罢了”。所谓“身”即自性，集合色与非色法。正如木体之实体与其组成部分对眼名色的显现关系相同。此处以藤枝断裂喻断枝之所属枝条的断裂，如此比拟介绍众生之分别。
§148
148.Dhammapariyāyeti pāḷiyaṃ. Idhatthoti diṭṭhadhammahitaṃ. Paratthoti samparāyahitaṃ. Saṅgāmaṃ vijināti etenāti saṅgāmavijayo. Atthasampattiyā atthajālaṃ. Byañjanasampattiyā, sīlādianavajjadhammaniddesato ca dhammajālaṃ. Seṭṭhaṭṭhena brahmabhūtānaṃ maggaphalanibbānānaṃ vibhattattā brahmajālaṃ. Diṭṭhivivecanamukhena suññatāpakāsanena sammādiṭṭhiyā vibhāvitattā diṭṭhijālaṃ. Titthiyavādanimmaddanūpāyattā anuttaro saṅgāmavijayoti evampettha yojanā veditabbā.
第148节。法的分类名为法义。所谓“此境”是指现见法义，“他境”是指远离法义。以消灭战争为准则，因此获得战争的胜利。以意义的完备即义网成就。以言语文字之完备，指戒律等无瑕疵的法义显现。最高者是通过三果涅槃的佛及其法表现之网。以断见破法门与真空之照显明正见破除见网。对宗派、邪说等的激烈争论胜利即如此所说，应据此了解此处联系。
§149
149.Attamanāti pītiyā gahitacittā. Tenevāha ‘‘buddhagatāyā’’tiādi. Yathā pana anattamanā attano anatthacaratāya paramanā verimanā nāma honti. Yathāha ‘‘diso disa’’nti (dha. pa. 42; udā. 33) gāthā, na evaṃ attamanā. Ime pana attano atthacaratāya sakamanā hontīti āha ‘‘attamanāti sakamanā’’ti. Atha vā attamanāti samattamanā, imāya desanāya paripuṇṇamanasaṅkappāti attho. Abhinandatīti taṇhāyatīti atthoti āha ‘‘taṇhāyampi āgato’’ti. Anekatthattā dhātūnaṃ abhinandantīti upagacchanti sevantīti atthoti āha ‘‘upagamanepi āgato’’ti. Tathā abhinandantīti sampaṭicchantīti atthoti āha ‘‘sampaṭicchanepi āgato’’ti. ‘‘Abhinanditvā’’ti iminā padena vuttoyeva attho ‘‘anumoditvā’’ti iminā pakāsīyatīti abhinandanasaddo idha anumodanasaddatthoti āha ‘‘anumodanepi āgato’’ti. ‘‘Katamañca taṃ bhikkhave’’tiādinā (dī. ni. 1.7) tattha tattha pavattāya kathetukamyatāpucchāya vissajjanavasena pavattattā idaṃ suttaṃ veyyākaraṇaṃ hoti. Yasmā pana pucchāvissajjanavasena pavattampi sagāthakaṃ suttaṃ geyyaṃ nāma hoti, niggāthakattameva pana aṅganti gāthārahitaṃ veyyākaraṇaṃ, tasmā vuttaṃ ‘‘niggāthakattā hi idaṃ veyyākaraṇanti vutta’’nti.
第149节。所谓心欢喜者，为喜乐摄心，注疏曰“为佛所教”。如非欢喜心，譬如自我不善行，内心极端对立称为自我厌离。如《法句经》云“方方处处”等诗句，却非此欢喜。此为为自利作福者，故云“为心欢喜”。或作广义为正法兴盛之意。所谓欢喜是对渴爱之欢喜；多方面欢喜诸元素即到来、侍奉之义；欢喜是得证之义，称为“来至欢喜”；“欢喜”一辞即“称许”之意，故曰“称许来至”。“佛言：诸比库何者……”，此文是为对问答时而展开讲授，促进深入，于是此经文标题称为“律藏注疏”。因问答展开而成唱歌形式，哼唱则不含注释，故言“此为无鉴注疏名”。
Aparesupīti ettha pisaddena pāramiparicayampi saṅgaṇhāti. Vuttañhi buddhavaṃse –
或谓此处是以清净的彼岸通达为称。佛传中曾说：
‘‘Ime dhamme sammasato, sabhāvasarasalakkhaṇe;
“这诸法得以完美，具备一切自性特征；
Dhammatejena vasudhā, dasasahassī pakampathā’’ti. (bu. vaṃ. 2.166);
法光照耀大地，震动广大十方”〔佛传第2卷，第166页〕。
Vīriyabalenāti mahābhinikkhamane cakkavattisiripariccāgahetubhūtavīriyappabhāvena, bodhimaṇḍūpasaṅkamane ‘‘kāmaṃ taco ca nhāru ca, aṭṭhi ca avasissatū’’tiādinā (ma. ni. 2.184; saṃ. ni. 2.22; mahāni. 196) vuttacaturaṅgasamannāgatavīriyānubhāvena. Acchariyavegābhihatāti vimhayāvahakiriyānubhāvaghaṭṭitā . Paṃsukūladhovane keci ‘‘puññatejenā’’ti vadanti , acchariyavegābhihatāti yuttaṃ viya dissati, vessantarajātake pāramiparipūraṇapuññatejena anekakkhattuṃ kampitattā ‘‘akālakampanenā’’ti vuttaṃ. Sādhukāradānavasena akampittha yathā taṃ dhammacakkappavattane (saṃ. ni. 5.1081; mahāva. 13; paṭi. ma. 2.30). Saṅgītikālādīsupi sādhukāradānavasena akampitthāti veditabbaṃ. Ayaṃ tāvettha aṭṭhakathāya līnatthavaṇṇanā.
所谓精进力量，是指由宏大出家果位、护持法轮因缘所生的精进光辉，及至菩提树下精进相续之力量。以如渴饮水、食骨残渣般迫切表达这种四种威力俱备的精进体验（大念处经注2.184；相应经注2.22；大念处经注196）。所谓“惊异猛速”，是指惊讶震动之速，众使者林间有人称此为“以善业力量”，表现出似乎有惊异猛速相；《长部》声音故事中以波动诸多国土为其善业圆满之力，称其为“非常震动”(akālakampana)（相应经注5.1081；长部13；净饭王注2.30）。如法轮转动般因善行发愿而坚定不动。于唱诵时期，亦因善举发愿而坚定不动，此义当知。这即本处阿阇梨书简要义解。
Pakaraṇanayavaṇṇanā论述方法之解释
Ayaṃ pana pakaraṇanayena pāḷiyā atthavaṇṇanā – sā panāyaṃ atthavaṇṇanā yasmā desanāya samuṭṭhānappayojanabhājanesu piṇḍatthesu ca niddhāritesu sukarā hoti suviññeyyā ca, tasmā suttadesanāya samuṭṭhānādīni paṭhamaṃ niddhārayissāma. Tattha samuṭṭhānaṃ tāva vuttaṃ ‘‘vaṇṇāvaṇṇabhaṇana’’nti. Apica nindāpasaṃsāsu vineyyāghātānandādibhāvānāpatti, tattha ca ādīnavadassanaṃ samuṭṭhānaṃ. Tathā nindāpasaṃsāsu paṭipajjanakkamassa, pasaṃsāvisayassa khuddakādivasena anekavidhassa sīlassa, sabbaññutaññāṇassa sassatādidiṭṭhiṭṭhānesu tatuttari ca appaṭihatacāratāya, tathāgatassa ca katthaci apariyāpannatāya anavabodho samuṭṭhānaṃ.
此处用讲释方法以巴利文分别阐释义理——这是释义文字。由于在开示事由及诸据信集合、所释文字中朴素清晰，便于理解且易于分辨，故初步从经文讲解起。论及“集合”，即所谓“说与说之说明”。亦应知，非但在责难或赞叹言辞中存在引起多方误解与情感纷争、愉悦或烦恼等现象，且涉及分别观念中反感与爱欲等种种起缘，涉及赞叹主题时众多法门及持戒，乃至慧解与无常观所起之正见基础诸所与此相反，因佛陀不同境界不可尽知故，存在未证悟状态，亦是“集合”。
Vuttavipariyāyena payojanaṃ veditabbaṃ. Vineyyāghātānandādibhāvāpatti ādikañhi imaṃ desanaṃ payojetīti. Tathā kuhanalapanādinānāvidhamicchājīvaviddhaṃsanaṃ, dvāsaṭṭhidiṭṭhijālaviniveṭhanaṃ, diṭṭhisīsena paccayākāravibhāvanaṃ, chaphassāyatanavasena catusaccakammaṭṭhānaniddeso, sabbadiṭṭhigatānaṃ anavasesapariyādānaṃ, attano anupādāparinibbānadīpanañca payojanāni.
应知有误解的缘由——因果关系依于责难、赞美及乐苦等感受之现象生起。进而由种种谎言与恶业而生的不良职业，遮蔽六尘之见；由执着见的造作而转现出种种妄执；为降低烦恼界的诸根境界和勤行四圣谛所起的开示；使得执见遍布者漠然无视，及以安忍具足在善法所起的净行，乃至如来有时所未能周遍的部分，这些都是缘起之故。
Vaṇṇāvaṇṇanimittaṃ anurodhavirodhavantacittā kuhanādivividhamicchājīvaniratā sassatādidiṭṭhipaṅkaṃ nimuggā, sīlakkhandhādīsu aparipūrakāritāya anavabuddhaguṇavisesañāṇā vineyyā imissā dhammadesanāya bhājanaṃ.
以色彩差别为缘起，心怀着恳求与抗拒而动摇不定，流露隐伏等种种不善的心态，并沉溺于恶趣等诸见之中，陷入浑浊污秽；又因戒律蕴等未获圆满，不能洞察诸法无漏之特异性质，宜当摒弃此等，于此法教中不应以此为宣说与享受的资粮。
Piṇḍatthā pana āghātādīnaṃ akaraṇīyatāvacanena paṭiññānurūpaṃ samaṇasaññāya niyojanaṃ, khantisoraccānuṭṭhānaṃ, brahmavihārabhāvanānuyogo, saddhāpaññāsamāyogo, satisampajaññādhiṭṭhānaṃ, paṭisaṅkhānabhāvanābalasiddhi, pariyuṭṭhānānusayappahānaṃ, ubhayahitapaṭipatti, lokadhammehi anupalepo ca dassitā honti. Tathā pāṇātipātādīhi paṭivirativacanena sīlavisuddhi dassitā, tāya ca hirottappasampatti, mettākaruṇāsamaṅgitā , vītikkamappahānaṃ, tadaṅgapahānaṃ, duccaritasaṃkilesappahānaṃ, viratittayasiddhi, piyamanāpagarubhāvanīyatānipphatti, lābhasakkārasilokasamudāgamo, samathavipassanānaṃ adhiṭṭhānabhāvo, akusalamūlatanukaraṇaṃ, kusalamūlaropanaṃ, ubhayānatthadūrīkaraṇaṃ, parisāsu visāradatā, appamādavihāro,parehi duppadhaṃsiyatā, avippaṭisārādisamaṅgitā ca dassitā honti.
依食施资粮，则应以不侵害乃至等戒律之言为准绳，身心具足沙门觉知之庄严，修行忍辱与清净，遵行修持梵行心法，勤修信慧相应，正念正智坚定，修习正思维念，及修除染污之力，断除内外蕴习气，行持不偏不倚，示现不污染世间法。以不杀戒等坚定守护清净戒，显现戒的清净，由此生自忏愧心，具足慈悲喜舍等心量，断除恶染、毁坏、邪行及恶习，获得止恶断恶的成就，培养温柔雅量，能摄利敬称，集止观正行功德，断恶根栽善根，消除双方障碍，僧团中显现精熟，具足勤勉安住，能消除他人之恶难，具足无逆正法。
‘‘Gambhīrā’’tiādivacanehi gambhīradhammavibhāvanaṃ, alabbhaneyyapatiṭṭhatā, kappānaṃ asaṅkhyeyyenāpi dullabhapātubhāvatā, sukhumenapi ñāṇena paccakkhato paṭivijjhituṃ asakkuṇeyyatā, dhammanvayasaṅkhātena anumānañāṇenāpi duradhigamanīyatā, passaddhasabbadarathatā, santadhammavibhāvanaṃ, sobhanapariyosānatā, atittikarabhāvo, padhānabhāvappatti, yathābhūtañāṇagocaratā, sukhumasabhāvatā, mahāpaññāvibhāvanā ca dassitā honti. Diṭṭhidīpakapadehi samāsato sassatucchedadiṭṭhiyo pakāsitāti olīnatātidhāvanavibhāvanaṃ, upāyavinibaddhaniddeso, micchābhinivesakittanaṃ, kummaggapaṭipattiyā pakāsanā, vipariyesaggāhapaññāpanaṃ, parāmāsapariggaho, pubbantāparantānudiṭṭhipatiṭṭhāpanaṃ, bhavavibhavadiṭṭhivibhāgo, taṇhāvijjāpavatti, antavānantavādiṭṭhiniddeso, antadvayāvatāraṇaṃ, āsavoghayogakilesaganthasaṃyojanūpādānavisesavibhajjanañca dassitāni honti. Tathā ‘‘vedanānaṃ samudaya’’ntiādivacanehi catunnaṃ ariyasaccānaṃ anubodhapaṭivedhasiddhi, vikkhambhanasamucchedappahānaṃ , taṇhāvijjāvigamo, saddhammaṭṭhitinimittapariggaho, āgamādhigamasampatti, ubhayahitapaṭipatti, tividhapaññāpariggaho, satisampajaññānuṭṭhānaṃ, saddhāpaññāsamāyogo, sammāvīriyasamathānuyojanaṃ, samathavipassanānipphatti ca dassitā honti.
以‘深远’等词析显深妙法义，彰显难得立地，数劫难遇，乃至清净智难觉察，法理相续与推断皆难获，声音宁静、辞句清雅，显现安宁调适，彰显真实美妙，具令远离过失，生起恰当专注，得真实慧知，俱具细腻微妙之法相，显金刚智慧。整体显示断常见知识，示现阐释破执方便，破除错误执着习气，辨析正法破误之理，显示毁谤与还治、破坏逆行及以讹传讹之理，诸见不断相承建立，辨析生死轮回见分，及贪嗔无明紧紧相系，持守相续及断除污垢罗网，及其消除之法门。
‘‘Ajānataṃ apassata’’nti avijjāsiddhi, ‘‘taṇhāgatānaṃ paritassitavipphanditanti taṇhāsiddhi, tadubhayena ca nīvaraṇasaṃyojanadvayasiddhi, anamataggasaṃsāravaṭṭānucchedo, pubbantāharaṇaaparantapaṭisandhānāni, atītapaccuppannakālavasena hetuvibhāgo, avijjātaṇhānaṃ aññamaññānativattanaṭṭhena aññamaññūpakāritā, paññāvimutticetovimuttīnaṃ paṭipakkhaniddeso ca dassitā honti. ‘‘Tadapi phassapaccayā’’ti sassatādipaññāpanassa paccayādhīnavuttitākathanena dhammānaṃ niccatāpaṭisedho, aniccatāpatiṭṭhāpanaṃ, paramatthato kārakādipaṭikkhepo, evaṃdhammatādiniddeso, suññatāpakāsanaṃ, samattaniyāmapaccayalakkhaṇavibhāvanañca dassitāni honti.
‘无知障碍’一语，示显无明之成立；‘由渴爱之苦折磨破坏’示渴爱之成；兼以二者分别，显障碍缠结之成就，及无始无尽轮回不灭；示现过去与现在因果因缘，揭示无知渴爱相互转化、互相为缘的道理，又释示出断智慧与解脱念头之相对。‘由此乃因触’语，揭示身心执著之所缘触境因，反对断常论止灭法，确立无常，破除根本实我，示现依因缘无有永恒之法理；宣说诸法空相，显示法之完整规则与因缘，揭示空无所有之相；也显示法之循环法则与条件之特性。以上理论周详彰显。
‘‘Ucchinnabhavanettiko’’tiādinā bhagavato pahānasampatti, vijjādhimutti, vasībhāvo, sikkhattayanipphatti, nibbānadhātudvayavibhāgo, caturadhiṭṭhānaparipūraṇaṃ, bhavayoniādīsu apariyāpannatā ca dassitā honti. Sakalena pana suttapadena iṭṭhāniṭṭhesu bhagavato tādibhāvo, tattha ca paresaṃ patiṭṭhāpanaṃ, kusaladhammānaṃ ādibhūtadhammadvayassa niddeso, sikkhattayūpadeso, attantapādipuggalacatukkasiddhi, kaṇhākaṇhavipākādikammacatukkavibhāgo, caturappamaññāvisayaniddeso, samudayādipañcakassa yathābhūtāvabodho, chasāraṇīyadhammavibhāvanā , dasanāthakaradhammapatiṭṭhāpanti evamādayo niddhāretabbā.
“断除生死根本”及诸语，说明世尊净除烦恼、断除无明，获得智慧解脱，成就支配法智成就，教义完善，超越生死轮回诸所未得，显现众多修行依怙不可得之德能。整体以经文语言，展现世尊所成诸法功德，彰显他人眼中证道之法则，所显示善法根本二法，所授三法教诲，成就四圣果及四种禅定，成就四种记表，示现四种反思，示现四种业报及因果，断除错误见解，使入正知见。揭示五道轮回与生死法分别，明示世间真理，表示终极智慧的由来，宣说六波罗蜜，生起六根之斋戒，示显生起法灭法俱，如实辨识诸法之深奥，宣说六波罗蜜、十二因缘等法理，开示精进解脱之路。
Soḷasahāravaṇṇanā十六行相之解释
Desanāhāravaṇṇanā教说行相之解释
Tattha ‘‘attā, loko’’ti ca diṭṭhiyā adhiṭṭhānabhāvena, vedanāphassāyatanādimukhena ca gahitesu pañcasu upādānakkhandhesu taṇhāvajjā pañcupādānakkhandhā dukkhasaccaṃ. Taṇhā samudayasaccaṃ. Sā pana paritassanāggahaṇena ‘‘taṇhāgatāna’’nti, ‘‘vedanāpaccayā taṇhā’’ti ca sarūpeneva samudayaggahaṇena, bhavanettiggahaṇena ca pāḷiyaṃ gahitāva. Ayaṃ tāva suttantanayo. Abhidhammanayena pana āghātānandādivacanehi, ātappādipadehi, cittappadosavacanena, sabbadiṭṭhidīpakapadehi, kusalākusalaggahaṇena, bhavaggahaṇena, sokādiggahaṇena, tattha tattha samudayaggahaṇena cāti saṅkhepato sabbalokiyakusalākusaladhammavibhāvanapadehi gahitā kammakilesā samudayasaccaṃ. Ubhinnaṃ appavatti nirodhasaccaṃ. Tassa tattha tattha vedanānaṃ atthaṅgamanissaraṇapariyāyehi, paccattaṃ nibbutivacanena, anupādāvimuttivacanena ca pāḷiyaṃ gahaṇaṃ veditabbaṃ. Nirodhapajānanā paṭipadā maggasaccaṃ. Tassāpi tattha tattha vedanānaṃ samudayādiyathābhūtavedanāpadesena, channaṃ phassāyatanānaṃ samudayādiyathābhūtapajānanapariyāyena, bhavanettiyā ucchedapariyāyena ca gahaṇaṃ veditabbaṃ. Tattha samudayena assādo, dukkhena ādīnavo, magganirodhehi nissaraṇanti evaṃ catusaccavasena, yāni pāḷiyaṃ (netti. 9) sarūpeneva āgatāni assādādīnavanissaraṇāni, tesañca vasena idha assādādayo veditabbā. Vineyyānantādibhāvāpattiādikaṃ yathāvuttavibhāgaṃ payojanameva phalaṃ. Āghātādīnaṃ akaraṇīyatā, āghātādiphalassa ca anaññasantānabhāvitā, nindāpasaṃsāsu yathāsabhāvapaṭijānananibbeṭhanāti evaṃ taṃtaṃpayojanādhigamahetu upāyo. Āghātādīnaṃ karaṇapaṭisedhanādiapadesena dhammarājassa āṇatti veditabbāti ayaṃ desanāhāro.
尔时以“自我与世界”为所断见，确立断见信念，借由受、触、处五处，入于五取蕴，生起渴爱五取蕴。欲得五取蕴，乃缘于受。对此发起悲愁之心，称为“欲者”，兼说“缘受故有欲”。此乃经文精髓说法。毗婆舍那学流则以冲击与快乐等词，谓悟者，依正见基础，掌握善恶及生死收束，分别惧悲等相，整体简捷掌握善恶世法真义。根据各处之缘起观，分辨苦乐之生灭，配合断灭诸法之净，说明断除贪渴及无明之道，谛证真法规律，阐明内外五蕴等诸法所缘事理，详细解示真理初法，启示断灭涅槃道理。又根据生法缘起，显示烦恼为心锁，不净法除，以及生灭依据，说明苦集灭道四圣谛之成立。思维深入实相，便能了知这些经教义理。由此得见诸行身心苦患及其生灭缘起真理。
Vicayahāravaṇṇanā简择行相之解释
Kappanābhāvepi vohāravasena, anuvādavasena ca ‘‘mama’’nti vuttaṃ, niyamābhāvato vikappanatthaṃ vāggahaṇaṃ kataṃ, guṇasamaṅgitāya, abhimukhīkaraṇāya ca ‘‘bhikkhave’’ti āmantanaṃ. Aññabhāvato, paṭiviruddhabhāvato ca ‘‘pare’’ti vuttaṃ, vaṇṇapaṭipakkhato, avaṇṇanīyato ca ‘‘avaṇṇa’’nti vuttaṃ. Byattivasena, vitthāravasena ca ‘‘bhāseyyu’’nti vuttaṃ, dhāraṇabhāvato, adhammapaṭipakkhato ca ‘‘dhammassā’’ti vuttaṃ, diṭṭhisīlehi saṃhatabhāvato, kilesānaṃ saṅghātakaraṇato ca ‘‘saṅghassā’’ti vuttaṃ. Vuttapaṭiniddesato, vacanupanyāsanato ca ‘‘tatrā’’ti vuttaṃ, sammukhabhāvato, puthubhāvato ca ‘‘tumhehī’’ti vuttaṃ. Cittassa hananato, ārammaṇābhighātato ca ‘‘āghāto’’ti vuttaṃ, ārammaṇe saṅkocavuttiyā, atuṭṭhākāratāya ca ‘‘appaccayo’’ti vuttaṃ, ārammaṇacintanato, nissayato ca ‘‘cetaso’’ti vuttaṃ, atthāsādhanato, anu anu ‘‘anatthasādhanato’’ ca ‘‘anabhiraddhī’’ti vuttaṃ, kāraṇānarahattā, satthusāsane ṭhitehi kātuṃ asakkuṇeyyattā ca ‘‘na karaṇīyā’’ti vuttanti. Iminā nayena sabbapadesu vinicchayo kātabbo. Iti anupadavicayato vicayo hāro ativitthārabhayena, sakkā ca aṭṭhakathaṃ tassā līnatthavaṇṇanañca anugantvā ayamattho viññunā vibhāvetunti na vitthārayimha.
即便在思惟消失时，也被作为言语行持的依据而被称为『我的』，这是由于无约束及偏差所致而作的言辞表达，并为了品质相符合与聚集向前也使用『比库们』作为呼唤。因有他性及相违背性而说『彼』，因品性相对立与不可描述性而说『非色』。以扩散与详广之相说『他们将说话』，因持续保持及与法相反而说『法所持者』；因见解与品行的调和，以及为诸烦恼的加害者而说『僧所持者』。因言说之特定指向及文字叙述而说『在彼』，因面向及新生而说『唯有汝等』。因心之破坏及取缘攻击而说『伤害』，因对境起收缩及不悦作态而说『微减』，因考虑境缘及依赖而说『心者』。因为成就义理及反义理而分别说『不乐意』，因无因缘及在世尊教法中难以施行而说『不可作』。依此规范应全面审察诸处。如是以不偏颇之审察，避免过于详繁之惧，能够贯穿该注疏及彼字义释解，此义以聪慧者当理会，故此处不再详说。
Yuttihāravaṇṇanā理法之释
Sabbena sabbaṃ āghātādīnaṃ akaraṇaṃ tādibhāvāya saṃvattatīti yujjati iṭṭhāniṭṭhesu samappavattisabbhāvato. Yasmiṃ santāne āghātādayo uppannā, tannimittako antarāyo tasseva sampattivibandhāya saṃvattatīti yujjati. Kasmā? Santānantaresu asaṅkamanato. Cittaṃ abhibhavitvā uppannā āghātādayo subhāsitādisallakkhaṇepi asamatthatāya saṃvattantīti yujjati sakodhalobhānaṃ andhatamasabbhāvato. Pāṇātipātādidussīlyato veramaṇi sabbasattānaṃ pāmojjapāsaṃsabhāvāya saṃvattatīti yujjati. Sīlasampattiyā hi mahato kittisaddassa abbhuggamo hotīti. Gambhīratādivisesayuttena guṇena tathāgatassa vaṇṇanā ekadesabhūtāpi sakalasabbaññuguṇaggahaṇāya saṃvattatīti yujjati anaññasādhāraṇattā. Tajjāayonisomanasikāraparikkhatāni adhigamatakkanāni sassatavādādiabhinivesāya saṃvattantīti yujjati kappanājālassa asamugghāṭitattā. Vedanādīnavānavabodhena vedanāya taṇhā pavaḍḍhatīti yujjati assādānupassanāsabbhāvato. Sati ca vedayitarāge tattha attattaniyagāho, sassatādigāho ca vipariphandatīti yujjati kāraṇassa sannihitattā. Taṇhāpaccayā hi upādānaṃ sassatādivāde paññapentānaṃ , tadanucchavikaṃ vā vedanaṃ vedayantānaṃ phasso hetūti yujjati visayindriyaviññāṇasaṅgatiyā vinā tadabhāvato. Chaphassāyatananimittavaṭṭassa anupacchedoti yujjati tattha avijjātaṇhānaṃ appahīnattā. Channaṃ phassāyatanānaṃ samudayādipajānanā sabbadiṭṭhigatikasaññaṃ aticca tiṭṭhatīti yujjati catusaccapaṭivedhabhāvato. Imāheva dvāsaṭṭhiyā diṭṭhīhi sabbadiṭṭhigatānaṃ antojālīkatabhāvoti yujjati akiriyavādādīnaṃ issaravādādīnañca tadantogadhattā. Tathā ceva saṃvaṇṇitaṃ. Ucchinnabhavanettiko tathāgatassa kāyoti yujjati, yasmā bhagavā abhinīhārasampattiyā catūsu satipaṭṭhānesu patiṭṭhitacitto sattabojjhaṅgeyeva yathābhūtaṃ bhāvesi. Kāyassa bhedā parinibbutaṃ na dakkhantīti yujjati anupādisesanibbānappattiyaṃ rūpādīsu kassacipi anavasesatoti ayaṃ yuttihāro.
全然无为于诸伤害者等，则因其性质相类，故与余合造成现行善恶之关系。凡发生此类伤害者等者，谓其所缘为障碍，乃致其成就受阻者。何以故？因于连续变易之间无中断。由心所施行而生之伤害，虽有善言等特征，而因不纯正，遂为众恶贪之根，谓其本质为盲暗。因杀生等恶行乃是诸众生心束缚与赞叹链条之缘，故为作恶现象。由戒德之具足，获得广大威名声誉，故此乃佛陀之美德，亦是唯有一佛全领众美之所在，彰显无与伦比的殊胜唯一性。因注重起始之正当思维，远离永恒论等执着，破除迷思，犹如破除编织之网般，故得以生灭变异之现象；由痛感等所致的无明之困，因苦痛激增，故此以观察无法满足诸法之本质。出于正念驱除对受乐的狂恋及永恒等物之执着，于因缘俱足之时则执着转为相反，故此称为因之相具足。由于渴爱所缘，产生执着，于此执着之缘亦有永恒论等邪见，执著而愚痴，因缘灭尽相随是缘，若无此缘则无现象发生。因触所缘六入门等诸法之果，故谓此处渴爱为无明之表征尚未断除。由此触所缘之生成及其产生具有超越一切断灭见之涵义，助理四圣谛之正觉。故而有八十二种见解皆为诸见之陷网，亦属无所作为论等错误见的根本，诸见之错谬即因其陷网缘起。若譬如断灭而起之身，谓之佛身，因世尊悉于四念处坚定不移，具七觉支，依佛所作之真实修习；虽身有分别，涅槃常寂无人可见，故断灭涅槃不依诸色等法，此合乎理也。
Padaṭṭhānahāravaṇṇanā词基法之释
Avaṇṇārahaavaṇṇānurūpasampattānādeyyavacanatādivipattīnaṃ padaṭṭhānaṃ. Vaṇṇārahavaṇṇānurūsampattasaddheyyavacanatādisampattīnaṃ padaṭṭhānaṃ. Tathā āghātādayo nirayādidukkhassa padaṭṭhānaṃ. Āghātādīnaṃ akaraṇaṃ saggasampattiādisabbasampattīnaṃ padaṭṭhānaṃ. Pāṇātipātādīhi paṭivirati ariyassa sīlakkhandhassa padaṭṭhānaṃ. Ariyo sīlakkhandho ariyassa samādhikkhandhassa padaṭṭhānaṃ. Ariyo samādhikkhandho ariyassa paññākkhandhassa padaṭṭhānaṃ. Gambhīratādivisesayuttaṃ bhagavato paṭivedhappakārañāṇaṃ desanāñāṇassa padaṭṭhānaṃ. Desanāñāṇaṃ vineyyānaṃ sakalavaṭṭadukkhanissaraṇassa padaṭṭhānaṃ. Sabbāpi diṭṭhi diṭṭhupādānti sā yathārahaṃ navavidhassāpi bhavassa padaṭṭhānaṃ. Bhavo jātiyā, jāti jarāmaraṇassa, sokādīnañca padaṭṭhānaṃ. Vedanānaṃ samudayādiyathābhūtavedanaṃ catunnaṃ ariyasaccānaṃ anubodhapaṭivedho. Tattha anubodho paṭivedhassa padaṭṭhānaṃ, paṭivedho catubbidhassa sāmaññaphalassa padaṭṭhānaṃ. ‘‘Ajānataṃ apassata’’nti avijjāgahaṇaṃ, tattha avijjā saṅkhārānaṃ padaṭṭhānti yāva vedanā taṇhāya padaṭṭhānti netabbaṃ. ‘‘Taṇhāgatānaṃ paritassitavipphandita’’nti ettha taṇhā upādānassa padaṭṭhānaṃ. ‘‘Tadapi phassapaccayā’’ti ettha sassatādipaññāpanaṃ paresaṃ micchābhinivesassa padaṭṭhānaṃ, micchābhiniveso saddhammassavanasappurisūpassayayonisomanasikāradhammānudhammapaṭipattīhi vimukhatāya, asaddhammassavanādīnañca padaṭṭhānaṃ, ‘‘aññatra phassā’’tiādīsu phasso vedanāya padaṭṭhānaṃ, cha phassāyatanāni phassassa, sakalavaṭṭadukkhassa ca padaṭṭhānaṃ, channaṃ phassāyatanānaṃ samudayādiyathābhūtappajānanaṃ nibbidāya padaṭṭhānaṃ, nibbidā virāgassāti yāva anupādāparinibbānaṃ netabbaṃ. Bhagavato bhavanettisamucchedo sabbaññutāya padaṭṭhānaṃ. Tathā anupādāparinibbānassāti ayaṃ padaṭṭhānahāro.
不能修习色相相符之行为等不可得的种种缺失的根源。色相相符及言语可信性等可得的种种根源。如此，诸伤害等为地狱等苦之根源。诸伤害无为则为天等诸善之根源。杀生等禁戒为圣者戒之根本。圣者戒为圣者定支根本。圣者定支为圣者慧支根本。俱有深刻殊胜品质的世尊自证智慧为闻法智慧根本。闻法智慧消除一切轮回苦痛为根本。诸见即为见之起点，可谓有九种生死轮回根源。生死轮回的根源包括生与出生，出生则带来老死苦及忧伤等根本。此乃对四圣谛之感受集谛之实际理解。此处对于感受的体认，是四果中悟入的根本，亦是四果中解脱的根本。无知见为愚昧的根本，此处无知为行蕴的根本，至于感受与渴爱则不可当。渴爱乃取蕴之根，此处为渴爱的断尽与破碎。即使如此，因触的缘起，论及永恒等错误执着，属于邪失之见。因错误听法人及恶徒而生之异失，因而远离正法，故谓‘除他触以外’诸触为感受之根本。指六触入门诸触及一切轮回之苦。由于认识六触入根源的本质而生厌离，继而致涅槃之除取，谓为涅槃之断无取境。佛陀于生灭断绝之境为全知之根据。此乃除取涅槃之主要根源。
Lakkhaṇahāravaṇṇanā相法之释
Āghātādiggahaṇena kodhupanāhamakkhapalāsaissāmacchariyasārambhaparavambhanādīnaṃ saṅgaho paṭighacittuppādapariyāpannatāya ekalakkhaṇattā. Ānandādiggahaṇena abhijjhāvisamalobhamānātimānamadappamādādīnaṃ saṅgaho lobhacittuppādapariyāpannatāya samānalakkhaṇattā. Tathā āghātaggahaṇena avasiṭṭhaganthanīvaraṇānaṃ saṅgaho kāyaganthanīvaraṇalakkhaṇena ekalakkhaṇattā. Ānandaggahaṇena phassādīnaṃ saṅgaho saṅkhārakkhandhalakkhaṇena ekalakkhaṇattā. Sīlaggahaṇena adhicittaadhipaññāsikkhānampi saṅgaho sikkhālakkhaṇena ekalakkhaṇattā. Idha pana sīlasseva indriyasaṃvarādikassa daṭṭhabbaṃ. Diṭṭhiggahaṇena avasiṭṭhaupādānānampi saṅgaho upādānalakkhaṇena ekalakkhaṇattā. ‘‘Vedanāna’’nti ettha vedanāggahaṇena avasiṭṭhaupādānakkhandhānampi saṅgaho khandhalakkhaṇena ekalakkhaṇattā. Tathā vedanāya dhammāyatanadhammadhātupariyāpannattā sammasanūpagānaṃ sabbesaṃ āyatanānaṃ dhātūnañca saṅgaho āyatanalakkhaṇena, dhātulakkhaṇena ca ekalakkhaṇattā. ‘‘Ajānataṃ apassata’’nti ettha avijjāggahaṇena hetuāsavoghayoganīvaraṇādisaṅgaho hetādilakkhaṇena ekalakkhaṇattā avijjāya, tathā ‘‘taṇhāgatānaṃ paritassitavipphandita’’nti ettha taṇhāggahaṇenāpi. ‘‘Tadapi phassapaccayā’’ti ettha phassaggahaṇena saññāsaṅkhāraviññāṇānaṃ saṅgaho vipallāsahetubhāvena, khandhalakkhaṇena ca ekalakkhaṇattā. Chaphassāyatanaggahaṇena khandhindriyadhātādīnaṃ saṅgaho phassuppattinimittatāya, sammasanasabhāvena ca ekalakkhaṇattā. Bhavanettiggahaṇena avijjādīnampi saṃkilesadhammānaṃ saṅgaho vaṭṭahetubhāvena ekalakkhaṇattāti ayaṃ lakkhaṇahāro.
以伤害之摄集，因愤怒憎恨等相续增长，为恼心生起及其示现者，便此摄集特有一相。因安乐之摄集，由嫉妒、贪爱、傲慢等相续而生，由贪之心所生起者亦具同一相。以伤害之摄集，因不调伏烦恼束缚阻碍而生，其摄集因身束缚之阻止而具一相。以安乐之摄集，由触等现象所成，其摄集因行蕴特征而具一相。以戒律之摄集，由高级心慧之修习而成，其摄集因修习之特征而具一相。此处当观察戒律以及根尘制约等。以见之摄集，由不调伏之执着导致之取蕴，其摄集以取之特征为别。谓“感受”时，此以感受摄集，由未调伏之取蕴及其蕴团特征而生，具有独一特性。亦如感受所缘之法、处、界所覆盖，摄集以触根性与界相特征为别。谓“无知愚昧”，此即无明摄集，为烦恼及其根本蔽障阻碍之缘起而生，唯有一别相。谓“渴爱苦恼所及”，此以渴爱摄集为别。谓“触之摄集”，此以觉知、行、识三蕴维持错乱作为异变之因，摄集以其蕴特征为别。谓“触根摄集”，此由触、根、界等生起，以适意制约为别相。谓“生灭摄集”，此以无明等烦恼之浊染循环为缘起而生，具有一异相。此为此特征汇总。因贬斥与称赞所击动之心，恣意邪见如永恒论等执着，且于戒律等法未能坚定，故以正觉佛陀果位质为答言。彼辞说适合解说，依词义互续，引经据典，此处不再详细论述。此即诸涅槃义理的根本原由。
Catubyūhahāravaṇṇanā四部署法之释
Nindāpasaṃsāhi sammākampitacetasā micchājīvato anoratā sassatādimicchābhinivesino sīlādidhammakkhandhesu appatiṭṭhitatāya sammāsambuddhaguṇarasassādavimukhā veneyyā imissā desanāya nidānaṃ. Te yathāvuttadosavinimuttā kathaṃ nu kho sammāpaṭipattiyā ubhayahitaparā bhaveyyunti ayamettha bhagavato adhippāyo. Padanibbacanaṃ nirutti. Taṃ ‘‘eva’’ntiādinidānapadānaṃ, ‘‘mama’’ntiādipāḷipadānañca aṭṭhakathāvasena suviññeyyattā ativitthārabhayena na vitthārayimha. Padapadatthaniddesanikkhepasuttadesanāsandhivasena chabbidhā sandhi. Tattha padassa padantarena sambandho padasandhi. Tathā padatthassa padatthantarena sambandho padatthasandhi. Nānānusandhikassa suttassa taṃtaṃanusandhīhi sambandho, ekānusandhikassa ca pubbāparasambandho niddesasandhi, yā aṭṭhakathāyaṃ pucchānusandhiajjhāsayānusandhiyathānusandhivasena tividhā vibhattā, tā panetā tissopi sandhiyo aṭṭhakathāyaṃ vicāritā eva. Suttasandhi ca paṭhamaṃ nikkhepavasena amhehi pubbe dassitāyeva. Ekissā desanāya desanāntarena saddhiṃ saṃsandanaṃ desanāsandhi, sā evaṃ veditabbā – ‘‘mamaṃ vā bhikkhave…pe… na cetaso anabhiraddhi karaṇīyā’’ti ayaṃ desanā ‘‘ubhatodaṇḍakena cepi bhikkhave kakacena corā ocarakā aṅgamaṅgāni okkanteyyuṃ, tatrapi yo mano padūseyya, na me so tena sāsanakaro’’ti (ma. ni. 1.232) imāya desanāya saddhiṃ saṃsandati. ‘‘Tumhaṃ yevassa tena antarāyo’’ti ‘‘kammassakā māṇava sattā…pe… dāyādā bhavissantī’’ti (a. ni. 10.216) imāya desanāya saṃsandati. ‘‘Api tumhe…pe… ājāneyyāthā’’ti ‘‘kuddho atthaṃ…pe… sahate nara’’nti (a. ni. 7.64; mahāni. 5, 156, 195) imāya desanāya saṃsandati.
因恶口毁谤与正心动摇，造作稗诸不正行，在戒律等法中不起立，故远离世尊功德、令听法者失去乐趣，此为该教法宣说的根本原因。彼等既已逆犯所说过失，怎能正当执行传播成就普利众生之法乎？此为世尊所掌握的正当纲领。此中词义出处语法详述，因字句详繁，此处不复详解。词与词之间相互贯连，梵文语音与意义互相联系。诸不同由来相续联系的经文也关联相应。此注疏就如同三种纽带般密合，其关联由三种方式展开，正如尊者提婆所阐释。经文的衔接首先以简要示例事先揭示。相邻教义间以连贯相接的原则相合称为教义衔接，此应如此认识。谓“是我的”等语句，此即所诠之言义与所引经文相合，例如“勿污染心”等教法相契合（中部·尼陀经1.232）。此句与其他经典亦相连，如“你们若心生内障”（增支部10.216）及“愤怒所受之苦”（增支部7.64）等（大部·摩诃尼·小部·诸经），标准为教义衔接确凿无疑。
‘‘Mamaṃ vā bhikkhave pare vaṇṇaṃ…pe… na cetaso ubbillāvitattaṃ karaṇīya’’nti ‘‘dhammāpi vo bhikkhave pahātabbā, pageva adhammā (ma. ni. 1.240). Kullūpamaṃ vo bhikkhave dhammaṃ desessāmi, nittharaṇatthāya, no gahaṇatthāyā’’ti (ma. ni. 1.240) imāya desanāya saṃsandati. ‘‘Tatra ce tumhehi…pe… ubbilāvitā, tumhaṃ yevassa tena antarāyo’’ti ‘‘luddhoatthaṃ…pe… sahate nara’’nti (itivu. 88; mahāni. 5.156, 195; cūḷani. 128) ‘‘kāmandhā jālasañchannā, taṇhāchadanachāditā’’ti (udā. 64; netti. 27, 90; peṭako. 14) imāhi desanāhi saṃsandati.
『无论是我的还是彼他之色……勿污染心』等言，与『诸法应弃，须舍正法，恶法自舍』（中部·尼陀经1.240）相承接。『我将为你们说如漏灭剂法，为终结而非持守』（中部·尼陀经1.240）与前句呼应。『若汝等心生污染，则彼即为障碍』与『烦恼所受之苦，忍受艰难』（增支部·调伏经88等）互为前后。『由欲网遮盖，渴爱遮掩』（优陀那经64；净道论27、90；藏经辑要14）等句与此等教导相通融。由此诸句构成连贯教义，循序展开，泾渭分明。
‘‘Appamattakaṃ…pe… sīlamattaka’’nti ‘‘paṭhamaṃ jhānaṃ upasampajja viharati. Ayaṃ kho brāhmaṇa yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā’’tiādikāya (dī. ni. 1.353) desanāya saṃsandati, paṭhamajjhānassa sīlato mahapphalamahānisaṃsatarabhāvavacanena jhānato sīlassa appabhāvadīpanato.
“谨慎戒行……至于具足戒行”，谓“得初禅而安住。此婆罗门于从前诸祭祀中，较他施行不周，较他开始不勤，较他果报殊胜，较他缘因成就。”此类开示（增支部·律藏1.353）相应本章，说明得初禅者从持戒来说，其果殊胜，且示现禅定发起戒行的轻微不具之处。
‘‘Pāṇātipātaṃ pahāyā’’tiādi ‘‘samaṇo khalu bho gotamo sīlavā…pe… kusalasīlena samannāgato’’tiādikāhi (dī. ni. 1.304) desanāhi saṃsandati.
“断除杀生”等语，及“比库果德玛确实持戒……具足善戒”等教诲（增支部·律藏1.304）相应本章，指示世尊以戒为根本，持戒之善法具足，能断杀生等恶业。
‘‘Aññeva dhammā gambhīrā’’tiādi ‘‘adhigato kho myāyaṃ dhammo gambhīro’’tiādi (dī. ni. 2.67; ma. ni. 1.281; 2.337; saṃ. ni. 1.172; mahāva. 7, 8) pāḷiyā saṃsandati. Gambhīratādivisesayuttadhammapaṭivedhena hi ñāṇassa gambhīrādibhāvo viññāyatīti.
“诸法别具深意”等语，及“于我所证法义甚深”等开示（增支部·律藏2.67；中部·律藏1.281、2.337；相应部·律藏1.172；大本经7、8）相应此处，即借助对深义等性质之辨析，以显智慧之深远，故谓智慧显现深意之性。
‘‘Santi bhikkhave eke samaṇabrāhmaṇā’’tiādi ‘‘santi bhikkhave eke samaṇabrāhmaṇā pubbantakappikā…pe… abhivadanti, sassato attā ca loko ca, idameva saccaṃ, moghamaññanti ittheke abhivadanti, asassato, sassato ca asassato ca, neva sassato ca nāsassato ca, antavā, anantavā, antavā ca anantavā ca, nevantavā nānantavā ca attā ca loko ca idameva saccaṃ, moghamaññanti ittheke abhivadantī’’tiādikāhi (ma. ni. 3.27) desanāhi saṃsandati.
“比库们，世间自古存有各异的沙门婆罗门等”，及“世间自古有异类沙门婆罗门……称如今自有、常存自我与世界，此实为妄想众说”之说（中部·律藏3.27）相应章节，旨在指出古今异沙门婆罗门对于我执和世界看法的差异，及其妄妄不实。
‘‘Santi bhikkhave eke samaṇabrāhmaṇā aparantakappikā’’tiādi ‘‘santi bhikkhave eke samaṇabrāhmaṇā aparantakappikā…pe… abhivadanti, saññī attā hoti arogo paraṃ maraṇā. Ittheke abhivadanti asaññī, nevasaññīnāsaññī ca attā hoti arogo paraṃ maraṇā. Ittheke abhivadanti sato vā pana sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti, diṭṭhadhammanibbānaṃ vā paneke abhivadantī’’tiādikāhi (ma. ni. 3.21) desanāhi saṃsandati. ‘‘Vedanānaṃ…pe… tathāgato’’ti ‘‘tayidaṃ saṅkhataṃ oḷārikaṃ, atthi kho pana saṅkhārānaṃ nirodho, atthetanti iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto’’tiādikāhi (ma. ni. 3.28) desanāhi saṃsandati.
“比库们，世间亦有异类沙门婆罗门……彼等知觉、健康与死的不同观点”之说（中部·律藏3.21），并“关于受苦，世尊示现此诸事为假象，然因得知诸行之止灭，世尊由此实现出离”之教诲（中部·律藏3.28）相应本段，论及异类沙门婆罗门对自我知识、健康、死的不同见解，以及世尊对诸法假相和出离的证悟。
‘‘Tadapi tesaṃ…pe… vipphanditamevā’’ti idaṃ ‘‘tesaṃ bhavataṃ aññatreva chandāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā paccattaṃyeva ñāṇaṃ bhavissati parisuddhaṃ pariyodātanti netaṃ ṭhānaṃ vijjati. Paccattaṃ kho pana bhikkhave ñāṇe asati parisuddhe pariyodāte yadapi te bhonto samaṇabrāhmaṇā tattha ñāṇabhāgamattameva pariyodāpenti, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ upādānamakkhāyatī’’tiādikāhi (ma. ni. 3.29) desanāhi saṃsandati.
“再者，他们……”即“彼等存有诸多世俗之欲、喜好、回忆、语言活动、见解之偏差与放逸……各别生出纯净之慧解，但是此处无该境界。然彼等于个别慧解猖猖自净之时，于他们中沙门婆罗门犹生其粘着执取。”（中部·律藏3.29）相应本节，谓即便诸沙门婆罗门得净慧解时，亦有对执着之流连，故无绝对解脱之地。
‘‘Tadapi phassapaccayā’’ti idañca ‘‘cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādāna’’nti, (saṃ. ni. 2.44) ‘‘chandamūlakā ime āvuso dhammā manasikārasamuṭṭhānā phassasamodhānā vedanāsamosaraṇā’’ti (a. ni. 8.83) ca ādikāhi desanāhi saṃsandati.
『因触而生』者，此处说为何：因依眼根及色境而起眼识，三者合而为触，因触则生受，因受则生渴爱，因渴爱则生取。又说：『这些诸法，朋友啊，皆以欲念为本，因心念产生，因触而产生灭，因受而消散』，此语由诸初经教说相应而来。
‘‘Yato kho bhikkhave bhikkhu channaṃ phassāyatanāna’’ntiādi ‘‘yato kho ānanda bhikkhu neva vedanaṃ attānaṃ samanupassati, na saññaṃ, na saṅkhāre, na viññāṇaṃ attānaṃ samanupassati, so evaṃ asamanupassanto na kiñci loke upādiyati, anupādiyaṃ na paritassati, aparitassaṃ paccattaṃyeva parinibbāyatī’’tiādikāhi desanāhi saṃsandati.
云：『比库们，唯有当比库遮断触根所在，阿难比库又不于自体观受、不观想、不观造作、不观识，彼不与受俱住。彼如是不与住者，世间无所著，亦无所扰，扰者自灭，于彼灭者自涅槃』等言教，悉皆相应。
‘‘Sabbe te imeheva dvāsaṭṭhiyā vatthūhi antojālīkatā’’tiādi ‘‘ye hi keci bhikkhave…pe… abhivadanti, sabbe te imāneva pañca kāyāni abhivadanti etesaṃ vā aññatara’’ntiādikāhi (ma. ni. 3.26) desanāhi saṃsandati. ‘‘Kāyassa bhedā…pe… devamanussā’’ti –
云：『此诸法身，皆受六十六种物质纤维交缠所成』等语，以及『若有人称赞诸身，实则赞谓五身之一或之一部分』与此一切皆相应。又言：『身之分解如风力吹裂坚硬之石，』等语。
‘‘Accī yathā vātavegena khittā, (upasivāti bhagavā)
『坚石如风力吹裂』，（世尊言）
Atthaṃ paleti na upeti saṅkhaṃ;
『涵义分裂而不聚成壳』；
Evaṃ munī nāmakāyā vimutto,
如是，贤者名为身解脱者，
Atthaṃ paleti na upeti saṅkha’’nti. (su. ni. 1080; cūḷani. 43);
『义趣远去，不达于计数』（《经集》一○八○偈；《小义释》四三）。
Ādikāhi desanāhi saṃsandatīti ayaṃ cātubyūho hāro.
与最初诸说法相符应——此即『四阵列』导引法。
Āvattahāravaṇṇanā转法之释
Āghātādīnaṃ akaraṇīyatāvacanena khantisoraccānuṭṭhānaṃ. Tattha khantiyā saddhāpaññāparāpakāradukkhasahagatānaṃ saṅgaho, soraccena sīlassa. Saddhādiggahaṇena ca saddhindriyādisakalabodhipakkhiyadhammā āvattanti. Sīlaggahaṇena avippaṭisārādayo sabbepi sīlānisaṃsadhammā āvattanti. Pāṇātipātādīhi paṭivirativacanena appamādavihāro, tena sakalaṃ sāsanabrahmacariyaṃ āvattati. Gambhīratādivisesayuttadhammaggahaṇena mahābodhipakittanaṃ. Anāvaraṇañāṇapadaṭṭhānañhi āsavakkhayañāṇaṃ, āsavakkhayañāṇapadaṭṭhānañca anāvaraṇañāṇaṃ mahābodhi, tena dasabalādayo sabbe buddhaguṇā āvattanti. Sassatādidiṭṭhiggahaṇena taṇhāvijjāya saṅgaho, tāhi anamataggasaṃsāravaṭṭaṃ āvattati. Vedanānaṃ samudayādiyathābhūtavedanena bhagavato pariññāttayavisuddhi, tāya paññāpāramimukhena sabbapāramiyo āvattanti. ‘‘Ajānataṃ apassata’’nti avijjāggahaṇena ayonisomanasikārapariggaho, tena ca ayonisomanasikāramūlakā dhammā āvattanti. ‘‘Taṇhāgatānaṃ paritassitavipphandita’’nti taṇhāggahaṇena nava taṇhāmūlakā dhammā āvattanti, ‘‘tadapi phassapaccayā’’tiādi sassatādipaññāpanassa paccayādhīnavuttidassanaṃ, tena aniccatādilakkhaṇattayaṃ āvattati. Channaṃ phassāyatanānaṃ yathābhūtaṃ pajānanena vimuttisampadāniddeso, tena sattapi visuddhiyo āvattanti. ‘‘Ucchinnabhavanettiko tathāgatassa kāyo’’ti taṇhāpahānaṃ, tena bhagavato sakalasaṃkilesappahānaṃ āvattatīti ayaṃ āvatto hāro.
所谓因不加伤害等戒律的奉行，延续忍辱与持戒，故名为“忍辱戒”。其中忍辱以信解智慧之修习为基，能令具苦行者悉得集持，持戒以正行谨守戒律为所依，从而引发信心诸根等全觉支法的回转。持戒者能如实断毒，安住不失戒律，是故其行为周遍。远离杀生等戒禁，则生谨慎精进之行，令诸有避害行为归于正法清净。融合深义等诸法的领悟，彰显大觉之显现。无碍智慧与根本觉知互为所依，显达断尽烦恼之智慧；断烦恼智慧与无碍智慧互为本源，即成大觉成就，由是诸佛功德悉皆具足。斥弃断灭见等邪见生起贪著与愚痴，由此导致无量轮回之苦。佛陀因了达苦受之缘起，见取净化，以慧力证得诸度皆成就。“不知所见”谓无明之蕴集，及其不正思维之执着起，因此造作诸根基不善法恐怖；“渴爱所生之苦恼妄乱”即由渴爱执持，生起诸多根本之苦法；“以及由触所缘起”等诸见知灭之现象，体现三相无常、苦、无我，显示无常等三相观的缘起法义。依正见了知五处触界现前，即成解脱之门，凭此恒成诸净修。所谓“断绝生灭之体”者，即断涅槃之身，因灭除烦恼而成究竟大解脱，是故此系制伏一切染污之汇总。此即所谓集大法义。
Vibhattihāravaṇṇanā格法之释
Āghātānandādayo akusalā dhammā, tesaṃ ayonisomanasikārādi padaṭṭhānaṃ. Yehi pana dhammehi āghātānandādīnaṃ akaraṇaṃ appavatti, te abyāpādādayo kusalā dhammā, tesaṃ yonisomanasikārādi padaṭṭhānaṃ. Tesu āghātādayo kāmāvacarāva, abyāpādādayo catubhūmakā. Tathā pāṇātipātādīhi paṭivirati kusalā vā abyākatā vā, tassā hirottappādayo dhammā padaṭṭhānaṃ. Tattha kusalā siyā kāmāvacarā, siyā lokuttarā, abyākatā lokuttarāva. ‘‘Atthi bhikkhave aññeva dhammā gambhīrā’’ti vuttadhammā siyā kusalā, siyā abyākatā, tattha kusalānaṃ vuṭṭhānagāminivipassanā padaṭṭhānaṃ. Abyākatānaṃ maggadhammā, vipassanā, āvajjanā vā padaṭṭhānaṃ. Tesu kusalā lokuttarā, abyākatā siyā kāmāvacarā, siyā lokuttarā, sabbāpi diṭṭhiyo akusalāva kāmāvacarāva, tāsaṃ avisesena micchābhinivese ayonisomanasikāro padaṭṭhānaṃ. Visesato pana santatighanavinibbhogābhāvato ekattanayassa micchāgāho atītajātianussaraṇatakkasahito sassatadiṭṭhiyā padaṭṭhānaṃ. Hetuphalabhāvena sambandhabhāvassa aggahaṇato nānattanayassa micchāgāho tajjāsamannāhārasahito ucchedadiṭṭhiyā padaṭṭhānaṃ. Evaṃ sesadiṭṭhīnampi yathāsambhavaṃ vattabbaṃ. ‘‘Vedanāna’’nti ettha vedanā siyā kusalā, siyā abyākatā, siyā kāmāvacarā, siyā rūpāvacarā, siyā arūpāvacarā, phasso tāsaṃ padaṭṭhānaṃ. Vedanānaṃ samudayādiyathābhūtavedanaṃ maggañāṇaṃ, anupādāvimutti phalaṃ , tesaṃ ‘‘aññeva dhammā gambhīrā’’ti ettha vuttanayena dhammādivibhāgo netabbo. ‘‘Ajānataṃ apassata’’ntiādīsu avijjā taṇhā akusalā kāmāvacarā, tāsu avijjāya āsavā, ayonisomanasikāro eva vā padaṭṭhānaṃ. Taṇhāya saṃyojaniyesu dhammesu assādadassanaṃ padaṭṭhānaṃ. ‘‘Tadapi phassapaccayā’’ti ettha phassassa vedanāya viya dhammādivibhāgo veditabbo. Iminā nayena phassāyatanādīnampi yathārahaṃ dhammādivibhāgo netabboti ayaṃ vibhattihāro.
所谓“杀害等恶法”，起于不正思维等根基之由来。反之，以对境不杀害等善行契入，生起安心无害等善性法，此亦根植正念思维等。诸杀、害等恶法常属欲界所起，安心无害等善法则居四圣地之内。又，杀生等戒禁或有守护或未明，而彼由嗔恨等根性所成行为为所依。善法可分别为属于欲界、超越世间，未明行为则或为超世或欲界。佛言：“诸比库，尚有他法深义”，此谓那些深义之境为善法，非明法谓之无记；其中善法多属出世之修行与内观所摄。无记之法多为道与证悟、四念处诸分支。彼等善法为超世所带，非明法或欲界之；欲界者或世间染污所染，或出世超世说为无明附著，彼诸法均起于不正思维。无明及渴爱则唯是生染所缘，烦恼亦因不正思维而集。渴爱产生于缠者，故有束缚之障碍；而由触缘起诸法则引发无常等现见，应分别考察。诸触界处与法之差别，正应以此为证其理。此为释开与划分各种因缘法的纲要。
Parivattahāravaṇṇanā转变夺取之解释
Āghātādīnaṃ akaraṇaṃ khantisoraccāni anubrūhetvā paṭisaṅkhānabhāvanābalasiddhiyā ubhayahitapaṭipattiṃ āvahati. Āghātādayo pana pavattiyamānā dubbaṇṇataṃ dukkhaseyyaṃ bhogahāniṃ akittiṃ parehi durupasaṅkamanatañca nipphādentā nirayādīsu mahādukkhaṃ āvahanti. Pāṇātipātādīhi paṭivirati avippaṭisārādikalyāṇaṃ paramparaṃ āvahati. Pāṇātipātādi pana vippaṭisārādiakalyāṇaṃ paramparaṃ, gambhīratādivisesayuttaṃ ñāṇaṃ vineyyānaṃ yathārahaṃ vijjābhiññādiguṇavisesaṃ āvahati sabbañeyyaṃ yathāsabhāvāvabodhato. Tathā gambhīratādivisesarahitaṃ pana ñāṇaṃ ñeyyesu sāvaraṇato yathāvuttaguṇavisesaṃ nāvahati. Sabbāpi cetā diṭṭhiyo yathārahaṃ sassatucchedabhāvato antadvayabhūtā sakkāyatīraṃ nātivattanti aniyyānikasabhāvattā. Niyyānikasabhāvattā pana sammādiṭṭhi saparikkhārā majjhimapaṭipadābhūtā atikkamma sakkāyatīraṃ pāraṃ āgacchati. Vedanānaṃ samudayādiyathābhūtavedanaṃ anupādāvimuttiṃ āvahati maggabhāvato. Vedanānaṃ samudayādiasampaṭivedho saṃsāracārakāvarodhaṃ āvahati saṅkhārānaṃ paccayabhāvato. Vedayitasabhāvapaṭicchādako sammoho tadabhinandanaṃ āvahati . Yathābhūtāvabodho pana tattha nibbedaṃ virāgañca āvahati. Micchābhinivese ayonisomanasikārasahitā taṇhā anekavihitaṃ diṭṭhijālaṃ pasāreti. Yathāvuttataṇhāsamucchedo paṭhamamaggo taṃ diṭṭhijālaṃ saṅkoceti. Sassatavādādipaññāpanassa phasso paccayo hoti asati phasse tadabhāvato. Diṭṭhibandhanabandhānaṃ phassāyatanādīnaṃ anirodhena phassādianirodho saṃsāradukkhassa anivattiyeva, yāthāvato phassāyatanādipariññā sabbadiṭṭhidassanāni ativattati, phassāyatanādiapariññā taṃdiṭṭhigahanaṃ nātivattati, bhavanettisamucchedo āyatiṃ attabhāvassa anibbattiyā saṃvattati, asamucchinnāya bhavanettiyā anāgate bhavappabandho parivattatiyevāti ayaṃ parivatto hāro.
所谓不作杀害等恶法，持忍辱与持戒，宜当以反思、禅修及具备力量的精勤为基础，能令双方皆获利益之行诣由此产生。杀害等恶法发起时，会带来痛苦、贪欲、名誉受损、他人厌恶，最终堕入地狱等重苦境界。远离杀害等戒禁行为为有益善法链，持戒又以无失戒为良序。戒法还涵盖深义等层面智慧，需依正知与正见以体证此诸法。深义之理解若缺失，则会落入烦恼污染之中。心识与见地若为二元对立，则难以超越我所执，唯依正见并通过中道修行方得超越我执之果。由佛陀证知缘起法则，了知苦受诸缘起，达成无挂碍之涅槃，此为道之实质。触受缘起烦恼，则引发轮回障碍，缘行亦基于行存。触受缘起之障碍即为迷惑与贪恋，由真实诸法的正知所消除，同时带来离欲与厌弃。执著错误不正思维及错误见网蔓延，唯有断除见网方可破除之。断渴爱为灭道首因，断取见断见及断见息的执着方得圆满。断见与断见息依暂时执著所生，故取谓无实存，断灭观见乃依此故生。故下面如实解说诸见，逐渐展开归理。触受缘起之实观皆为无常，若无明了则触界失实，触受缘起之认识不能突破我执束缚。因未断绝生死流转，故身心痛苦难灭，此为“转轮”之法义。
Vevacanahāravaṇṇanā异说夺取之解释
‘‘Mama mayhaṃ me’’ti pariyāyavacanaṃ. ‘‘Bhikkhave samaṇā tapassino’’ti pariyāyavacanaṃ. ‘‘Pare aññe paṭiviruddhā’’ti pariyāyavacanaṃ. ‘‘Avaṇṇaṃ akittiṃ ninda’’nti pariyāyavacanaṃ. ‘‘Bhāseyyuṃ bhaṇeyyuṃ kareyyu’’nti pariyāyavacanaṃ. ‘‘Dhammassa vinayassa satthusāsanassā’’ti pariyāyavacanaṃ. ‘‘Saṅghassa samūhassa gaṇassā’’ti pariyāyavacanaṃ. ‘‘Tatra tattha tesū’’ti pariyāyavacanaṃ. ‘‘Tumhehi vo bhavantehī’’ti pariyāyavacanaṃ. ‘‘Āghāto doso byāpādo’’ti pariyāyavacanaṃ. ‘‘Appaccayo domanassaṃ cetasikadukkha’’nti pariyāyavacanaṃ. ‘‘Cetaso anabhiraddhi cittassa byāpatti manopadoso’’ti pariyāyavacanaṃ. ‘‘Na karaṇīyā na uppādetabbā na pavattetabbā’’ti pariyāyavacanaṃ. Iti iminā nayena sabbapadesu vevacanaṃ vattabbanti ayaṃ vevacano hāro.
“我”“属于我”“我的”等为同义反复词；“比库皆为行者、苦行者”亦为同义；“他人违犯”等语为同义；“恶名污秽谤等语”为同义；“演说、表达、进行”等为同义；“法、律、佛陀教法”为同义；“僧团整体”为同义；“处、彼处、诸处”为同义；“诸位尊长诸位”亦同义；“伤害、瞋恨、烦恼”为同义；“痛苦起因于忧愁”等为同义；“心之不开心境及精神不安”为同义；“不可作、不可生起、不可发生”为同义。诸此用语皆为同义反复之例。此以引导，于诸论述处当严格遵守同义转述之规范，此即同义转述纲要。
Paññattihāravaṇṇanā施设夺取之解释
Āghāto vatthuvasena dasavidhena ekūnavīsatividhena vā paññatto. Appaccayo upavicāravasena chadhā paññatto. Ānandopītiādivasena navadhā paññatto. Pīti sāmaññato khuddikādivasena pañcadhā paññattā. Somanassaṃ upavicāravasena chadhā paññattaṃ. Sīlaṃ vārittacārittādivasena anekadhā paññattaṃ. Gambhīratādivisesayuttaṃ ñāṇaṃ cittuppādavasena catudhā, dvādasavidhena vā, visayabhedato anekadhā ca paññattaṃ. Diṭṭhisassatādivasena dvāsaṭṭhiyā bhedehi, tadantogadhavibhāgena anekadhā ca paññattā. Vedanā chadhā aṭṭhasatadhā anekadhā ca paññattā. Tassā samudayo pañcadhā paññatto, tathā atthaṅgamo. Assādo duvidhena paññatto. Ādīnavo tividhena paññatto. Nissaraṇaṃ ekadhā catudhā ca paññattaṃ…pe… anupādāvimutti duvidhena paññattā.
『伤害』作为事缘，有十种或二十九种说法。『烦恼』由于助缘，有遮蔽的说法。以『安乐等』起始，则有九种说法。『喜乐』通常作为少小等事缘，有五种说法。以喜悦为助缘，同样有遮蔽的说法。『戒』则依戒行为等，有多种说法。以深沈等特别内涵的智慧，由心的生起分，有四种、十二种或更多说法，依对象不同而异。以见执等为缘，有六十二种分别，依据彼此关联的部分而有多种说法。『受』有遮蔽说约八百种以上。其集起分为五种，散布亦同。『不欢喜』有所谓两种说法。『畏惧』有三种说法。『离出』有一种或四种说法……同样『无取解脱』亦有两种说法。
‘‘Ajānataṃ apassata’’nti vuttā avijjā visayabhedena catudhā aṭṭhadhā ca paññattā. ‘‘Taṇhāgatāna’’ntiādinā vuttā taṇhā chadhā aṭṭhasatadhā anekadhā ca paññattā. Phasso nissayavasena chadhā paññatto. Upādānaṃ catudhā paññattaṃ. Bhavo dvidhā anekadhā ca paññatto. Jāti vevacanavasena chadhā paññattā. Tathā jarā sattadhā paññattā. Maraṇaṃ aṭṭhadhā navadhā ca paññattaṃ. Soko pañcadhā paññatto. Paridevo chadhā paññatto. Dukkhaṃ catudhā paññattaṃ, tathā domanassaṃ. Upāyāso catudhā paññatto. ‘‘Samudayo hotī’’ti pabhavapaññatti, ‘‘yathābhūtaṃ pajānātī’’ti dukkhassa pariññāpaññatti, samudayassa pahānapaññatti, nirodhassa sacchikiriyāpaññatti, maggassa bhāvanāpaññatti.
『无知无见』被称说，依对象有所区别，呈四种或八种或更多说法。『欲望之集』等说，有『渴爱』遮蔽的八百多种及其他多种说法。以触为依止，有遮蔽的说法。『取』有四种说法。『有』有两种及更多说法。『生』依说辞，有遮蔽的说法。『老』有七种说法。『死』有八种或九种说法。『忧悲』有五种说法。『悲恸』有遮蔽的说法。『苦』有四种说法，『忧愁』亦同。『痛苦』有四种说法。『集起』有起源说。『苦的真实了知』为苦的认识说。『集起的放弃』为断灭说。『灭道的修习』为道的修习说。
‘‘Antojālīkatā’’tiādi sabbadiṭṭhīnaṃ saṅgahapaññatti. ‘‘Ucchinnabhavanettiko’’tiādi duvidhena parinibbānapaññatti. Evaṃ āghātādīnaṃ akusalakusalādidhammānaṃ yathāpabhavapaññattiādivasena, tathā ‘‘āghāto’’ti byāpādassa vevacanapaññatti, ‘‘appaccayo’’ti domanassassa vevacanapaññattītiādinā nayena paññattibhedo vibhajitabboti ayaṃ paññattihāro.
『烦恼迷网』等，是对一切见地的总括说法。『断除生起之毒』等，作为两种涅槃说法。如此，诸如『伤害』等善恶诸法，依据存在方式等有分别说法；因而『伤害』为恼苦言辞的分别说，『烦恼』为忧愁之分别说，如此以理当分辨各种说法差别，此为说法分类归纳。
Otaraṇahāravaṇṇanā下降夺取之解释
Āghātaggahaṇena saṅkhārakkhandhasaṅgaho, tathā anabhiraddhigahaṇena. Appaccayaggahaṇena vedanākkhandhasaṅgahoti idaṃ khandhamukhena otaraṇaṃ. Tathā āghātādiggahaṇena dhammāyatanaṃ dhammadhātu dukkhasaccaṃ samudayasaccaṃ vā gahitanti idaṃ āyatanamukhena dhātumukhena saccamukhena ca otaraṇaṃ. Tathā āghātādīnaṃ sahajātā avijjā hetusahajātaaññamaññanissayasampayuttaatthiavigatapaccayehi paccayo hoti, asahajātā pana anantarasamanantaraanantarūpanissayanatthivigatāsevanapaccayehi paccayo hoti, anantarā upanissayavaseneva paccayo hoti . Taṇhāupādānādīnaṃ, phassādīnampi tesaṃ sahajātānaṃ asahajātānañca yathārahaṃ paccayabhāvo vattabbo. Koci panettha adhipativasena, koci kammavasena, koci āhāravasena, koci indriyavasena, koci jhānavasena, koci maggavasenapi paccayo hotīti. Ayampi viseso veditabboti idaṃ paṭiccasamuppādamukhena otaraṇaṃ. Ānandādīnampi imināva nayena khandhādimukhena otaraṇaṃ vibhāvetabbaṃ.
以『伤害』为缘汇聚于行蕴总集，如不爱取汇聚。以烦恼缘聚，汇集于受蕴，这是从蕴根本而脱出之道。以『伤害』等为缘归集，涵摄事理境界、法界、苦圣谛及集圣谛，此是缘界、缘界根本、谛根本的脱离。『伤害』等自性共生者，无明共因共生，因彼条件，形成缘。非共生者，则因连续相继无间断内在条件担当缘起，以无间缘为依止。『渴爱取』等，触等亦如是，彼等自性共生者与非共生者相应缘起成就。或因主宰，或因业力，或摄食物，或根界，或禅境，或道理皆为缘。此亦为缘起根本的解说与脱离，『安乐』等亦可用此理，依蕴等根本脱离说明。依戒如不杀生等戒律出于意志，及不恼诸心等法，杀生等亦为意志，及其辅助法如羞耻等，汇聚于行蕴缘界等，应由蕴法根本分析解脱，此理涵盖智慧、见等、受、无明、渴爱诸聚摄。离出、无取无著解脱于无为法处亦当照根本深入观察。世尊所示戒等五法蕴、念处等觉支，亦由蕴根本分析。『乃至以触为缘』等见之辨证，依无常事实道理，对缘起根本的脱离及缘起法理，应知空性最为根本终极。此等结说已及余处，均属归纳，此为染污根本脱离之归纳。
Tathā sīlaṃ pāṇātipātādīhi viraticetanā, abyāpādādicetasikadhammā ca, pāṇātipātādayo cetanāva, tesaṃ tadupakārakadhammānañca lajjādayādīnaṃ saṅkhārakkhandhadhammāyatanādisaṅgaho, purimanayeneva khandhādimukhena ca otaraṇaṃ vibhāvetabbaṃ. Esa nayo ñāṇadiṭṭhivedanāavijjātaṇhādiggahaṇesu. Nissaraṇaanupādāvimuttigahaṇesu asaṅkhatadhātuvasenapi dhātumukhena otaraṇaṃ vibhāvetabbaṃ. Tathā ‘‘vedanānaṃ…pe… anupādāvimutto’’ti etena bhagavato sīlādayo pañca dhammakkhandhā, satipaṭṭhānādayo ca bodhipakkhiyadhammā pakāsitā hontīti taṃ mukhenapi otaraṇaṃ veditabbaṃ. ‘‘Tadapi phassapaccayā’’ti diṭṭhipaññāpanassa paccayādhīnavuttitādīpanena aniccatāmukhena otaraṇaṃ, tathā evaṃdhammatāya paṭiccasamuppādamukhena otaraṇaṃ, aniccassa dukkhānattabhāvato appaṇihitamukhena suññatāmukhena ca otaraṇaṃ. Sesapadesupi eseva nayoti ayaṃ otaraṇo hāro.
同样地，戒者，乃是离杀生等之离心思，以及无恚等心所法；杀生等者，乃是思心所本身；对于那些辅助彼等之法——惭等诸法——则摄于行蕴、法处等之中。其以蕴等为门而入，应依前述之同一方式加以阐明。此同一方式，亦适用于智、见、受、无明、渴爱等之摄取。于出离、无取解脱之摄取，亦应以无为界为依据，通过界门而入加以阐明。同样地，以『诸受……乃至……无取而解脱』此句，显示世尊之戒等五法蕴，以及念处等诸菩提分法——此亦应理解为由该门而入。『彼亦以触为缘』，由此通过说明见之施设乃依附于缘而得成立，以无常为门而入；同样地，以如此法性之缘起为门而入；由于无常者具有苦性与无我性，故以无愿为门而入、以空为门而入。其余诸句亦应依此同一方式。此即「入」之转换法。
Sodhanahāravaṇṇanā净化夺取之解释
‘‘Mamaṃ vā…pe… bhāseyyu’’nti ārambho. ‘‘Dhammassa…pe… saṅghassa…pe… bhāseyyu’’nti padasuddhi, no ārambhasuddhi. ‘‘Tatra tumhehi…pe… karaṇīyā’’ti padasuddhi ceva ārambhasuddhi ca. Dutiyanayādīsupi eseva nayo . Tathā ‘‘appamattakaṃ kho paneta’’ntiādi ārambho. ‘‘Katama’’ntiādi pucchā. ‘‘Pāṇātipātaṃ pahāyā’’tiādi padasuddhi, no ārambhasuddhi, no ca pucchāsuddhi. ‘‘Idaṃ kho’’tiādi pucchāsuddhi ceva padasuddhi ca ārambhasuddhi ca.
『我将……等言』为起始。『法……僧……说』为词语正确，不是起始。『尔等当……做』为词语正确与起始。后续起说亦复如是。『不懈怠者……』为起始。『何者……』为问句。『杀生弃绝……』为词语正确，不是起始或问句正确。『此即……』为问句及词语正确兼起始。
Tathā ‘‘atthi bhikkhave’’tiādi ārambho. ‘‘Katame ca te’’tiādi pucchā. ‘‘Santi bhikkhave’’tiādi ārambho. ‘‘Ki’’ntiādi ārambha pucchā. ‘‘Yathāsamāhite’’tiādi padasuddhi, no ārambhasuddhi no ca pucchāsuddhi. ‘‘Ime kho te’’tiādi padasuddhi ceva pucchāsuddhi ca ārambhasuddhi ca. Iminā nayena sabbattha ārambhādayo veditabbāti. Ayaṃ sodhano hāro.
此处以“有啊，比库们”等开头，问“你们是哪一等”，再以“有啊，比库们”等开头，又以“什么”为开头提问，“如是安住”等语表明词根清洁，但非开头词根的纯净，亦非问话词根的纯净。以“这是你们”等词根纯净且问话及开头词根纯净为准。由此法则，应当在各处理解诸开头语句。
Adhiṭṭhānahāravaṇṇanā决意夺取之解释
‘‘Avaṇṇa’’nti sāmaññato adhiṭṭhānaṃ taṃ, avikappetvā visesavacanaṃ ‘‘mamaṃ vā dhammassa vā saṅghassa vā’’ti. Sukkapakkhepi eseva nayo.
“无染”一辞乃通行的确定词，意指不被妄念所动摇，说明‘属于我或法或僧团’之特定用辞。此理亦适用于善法的一方。
Tathā ‘‘sīla’’nti sāmaññato adhiṭṭhānaṃ, taṃ avikappetvā visesavacanaṃ ‘‘pāṇātipātā paṭivirato’’tiādi.
同样，“戒”是通行的确定语，此语仍未被妄念所染，后续具体用语如‘杀生已断’等为其特别规定。
‘‘Aññeva dhammā’’tiādi sāmaññato adhiṭṭhānaṃ, taṃ avikappetvā visesavacanaṃ ‘‘tayidaṃ bhikkhave tathāgato pajānātī’’tiādi.
“诸他法”等词属于通行的确定语，未被妄念所染；后续特别用辞如‘世尊确知此处’则做为补充说明。
Tathā ‘‘pubbantakappikā’’tiādi sāmaññato adhiṭṭhānaṃ, taṃ avikappetvā visesavacanaṃ ‘‘sassatavādā’’tiādi. Iminā nayena sabbattha sāmaññaviseso niddhāretabboti ayaṃ adhiṭṭhāno hāro.
“前世因”一词亦属通行确定语，未被妄念所染，其后如‘常见论者’等特别称谓随之。此理据此法则，应在各处发现通行与专门特定之间的差别，此确定语为依据。
Parikkhārahāravaṇṇanā资具夺取之解释
Āghātādīnaṃ ‘‘anatthaṃ me acarī’’tiādīni (dha. sa. 1237; vibha. 909) ca ekūnavīsati āghātavatthūni hetu. Ānandādīnaṃ ārammaṇe abhisineho hetu. Sīlassa hiriottappaṃ appicchatādayo ca hetu. ‘‘Gambhīrā’’tiādinā vuttadhammassa sabbāpi pāramiyo hetu, visesena paññāpāramī. Diṭṭhīnaṃ asappurisūpassayo, asaddhammassavanaṃ, micchābhinivesena ayonisomanasikāro ca avisesena hetu, visesena pana sassatavādādīnaṃ atītajātianussaraṇādi hetu. Vedanānaṃ avijjātaṇhākammāni phasso ca hetu. Anupādāvimuttiyā ariyamaggo hetu. Paññāpanassa ayonisomanasikāro hetu. Taṇhāya saṃyojaniyesu assādānupassanā hetu. Phassassa chaḷāyatanāni, chaḷāyatanassa nāmarūpaṃ hetu. Bhavanettisamucchedassa visuddhibhāvanā hetūti ayaṃ parikkhāro hāro.
杀伤诸业“我不为害”等语说明二十九种伤害法之缘起。阿难等诸根由生起欣乐。戒律中起害之羞耻心等也是缘由。被称作“深重”的教法诸德皆是缘起，特别是智慧的波罗蜜多。邪见者的不善朋友，听闻错误教法，及无明妄著的不调心，皆为缘由。特别是守常见论者等的对前生的忆念及诸恶道因缘。感受上与无明渴爱业相关，触境亦是缘起。无取无执的解脱道为缘由。智慧作用的妄想不调也是缘由。渴爱缘连锁中满足不远离的观照亦为原因。六处的触分别，六处乃名色之缘。生灭的断除乃清净修习之因。以上为此经文段落之检验法。
Samāropanahāravaṇṇanā强加夺取之解释
Āghātādīnaṃ akaraṇīyatāvacanena khantisampadā dassitā hoti. ‘‘Appamattakaṃ kho paneta’’ntiādinā soraccasampadā, ‘‘atthi bhikkhave’’tiādinā ñāṇasampadā, ‘‘aparāmasato cassa paccattaññeva nibbuti viditā’’ti, ‘‘vedanānaṃ…pe… yathābhūtaṃ viditvā anupādāvimutto’’ti etehi samādhisampadāya saddhiṃ vijjāvimuttivasībhāvasampadā dassitā hoti. Tattha khantisampadā paṭisaṅkhānabalasiddhito soraccasampadāya padaṭṭhānaṃ. Soraccasampadā pana atthato sīlameva, tathā pāṇātipātādīhi paṭivirativacanaṃ sīlassa pariyāyavibhāgadassanatthaṃ. Tattha sīlaṃ samādhissa padaṭṭhānaṃ, samādhi paññāya padaṭṭhānaṃ. Tesu sīlena vītikkamappahānaṃ duccaritasaṃkilesappahānañca sijjhati, samādhinā pariyuṭṭhānappahānaṃ, vikkhambhanappahānaṃ, taṇhāsaṃkilesappahānañca sijjhati. Paññāya diṭṭhisaṃkilesappahānaṃ, samucchedappahānaṃ, anusayappahānañca sijjhatīti sīlādīhi tīhi dhammakkhandhehi samathavipassanābhāvanāpāripūrī, pahānattayasiddhi cāti ayaṃ samāropano hāro.
由斥责等禁止行为的教言，忍耐的功德得以显现。言如「然而，应当勤勉」等，表明正念的功德；「比库们，确有……」等语，示知智慧的功德；「唯有勤勉者，亲知自证涅槃」及「了知苦受本性如实而离执」等诸句，则表明禅定功德以及与禅定相应的智慧解脱成熟功德。在此，忍耐的功德乃依据思惟反省之力，成为正念功德之支柱。正念功德实则基于戒德，戒德以防止杀生等恶行的约束言辞为戒律之谓。戒乃为禅定奠定基础，禅定以智慧为立足点。在三者中，戒能断绝堕落与不善行为，禅定能断除散乱、动摇及贪爱之染，智慧能断除执见、断灭及潜伏习气。由此戒、禅、慧三法蕴成，止观修习圆满，证得断尽弃止之成就。此即教授之所在。
Soḷasahāravaṇṇanā niṭṭhitā. · 十六种夺取之解释已毕。
Pañcavidhanayavaṇṇanā五种方法之解释
Nandiyāvaṭṭanayavaṇṇanā喜转方法之解释
Āghātādīnaṃ akaraṇavacanena taṇhāvijjāsaṅkoco dassito hoti. Sati hi attattaniyavatthūsu sinehe sammose ca ‘‘anatthaṃ me acarī’’tiādinā (dha. sa. 1237, vibha. 909) āghāto jāyatīti, tathā ‘‘pāṇātipātā paṭivirato’’tiādivacanehi , ‘‘paccattaññeva nibbuti viditā, anupādāvimutto, channaṃ phassāyatanānaṃ…pe… yathābhūtaṃ pajānātī’’tiādīhi vacanehi ca taṇhāvijjānaṃ accantappahānaṃ dassitaṃ hoti. Tāsaṃ pana pubbantakappikādipadehi ‘‘ajānataṃ apassata’’ntiādipadehi ca sarūpato dassitānaṃ taṇhāvijjānaṃ rūpadhammā arūpadhammā ca adhiṭṭhānaṃ. Yathākkamaṃ samatho ca vipassanā ca paṭipakkho. Tesaṃ cetovimutti paññāvimutti ca phalaṃ. Tattha taṇhā, taṇhāvijjā vā samudayasaccaṃ, tadadhiṭṭhānabhūtā rūpārūpadhammā dukkhasaccaṃ, tesaṃ appavatti nirodhasaccaṃ, nirodhapajānanā samathavipassanā maggasaccanti evaṃ catusaccayojanā veditabbā. Taṇhāggahaṇena cettha māyāsāṭheyyamānātimānamadappamādapāpicchatāpāpamittatāahirikānottappādivasena sabbo akusalapakkho netabbo. Tathā avijjāggahaṇena viparītamanasikārakodhupanāhamakkhapalāsaissāmacchariyasārambhadovacassatā- bhavadiṭṭhivibhavadiṭṭhādivasena akusalapakkho netabbo. Vuttavipariyāyena amāyāasāṭheyyādiaviparītamanasikārādivasena, tathā samathapakkhiyānaṃ saddhindriyādīnaṃ, vipassanāpakkhiyānañca aniccasaññādīnaṃ vasena kusalapakkho netabboti. Ayaṃ nandiyāvaṭṭassa nayassa bhūmi.
由禁止斥责等言语，显示渴爱与无明的束缚。正念在身心适当对象上，于爱憎等贪恚嗔恨中，发起「我不应行恶」的誓愿，斥责恶行由此产生。又以「禁戒杀生」诸语及「唯勤勉者亲证涅槃、无执解脱、内藏五根相触之所」等言，示现炼尽贪爱与无明之彻底灭尽。前行者以「未见未闻」等词句成语指示这些渴爱与无明的本质形态，有色无色法之所依。止观成为其相反修习法，心之解脱乃智慧之解脱所结之果。渴爱即欲爱或渴爱，谓其为集谛；其所依托之有色与无色法为苦谛；稍减可观苦灭谛；灭后之道谛称是止观正道，合四谛可测知。由对渴爱之执持，产生无明错误，骄慢自大，轻慢慈悲，败坏善根，追求恶友，不知羞耻无恐惧等，无不属恶赖谛。以无明为执持，产生相反观念、误入邪见、轻慢戒律、妄言胡诌、崇拜神通与魔王等魔障，皆属恶赖。反之，由于止道诸功德及正念、正定、正精进、正念等觉支资持，则是善赖行。此为心铃舍断之境基。
Tipukkhalanayavaṇṇanā三孔方法之解释
Āghātādīnaṃ akaraṇavacanena adosasiddhi, tathā pāṇātipātapharusavācāhi paṭivirativacanena. Ānandādīnaṃ akaraṇavacanena alobhasiddhi, tathā abrahmacariyato paṭivirativacanena. Adinnādānādīhi pana paṭivirativacanena ubhayasiddhi. ‘‘Tayidaṃ bhikkhave tathāgato pajānātī’’tiādinā amohasiddhi. Iti tīhi akusalamūlehi gahitehi tappaṭipakkhato, āghātādiakaraṇavacanena ca tīṇi kusalamūlāni siddhāniyeva honti. Tattha tīhi akusalamūlehi tividhaduccaritasaṃkilesamalavisamākusalasaññāvitakkāsaddhammādivasena sabbo akusalapakkho vitthāretabbo. Tathā tīhi kusalamūlehi tividhasucaritavodānasamakusalasaññāvitakkapaññāsaddhammasamādhi- vimokkhamukhavimokkhādivasena sabbo kusalapakkho vibhāvetabbo. Etthāpi ca saccayojanā veditabbā. Kathaṃ? Lobho sabbāni vā kusalākusalamūlāni samudayasaccaṃ, tehi pana nibbattā tesaṃ adhiṭṭhānagocarabhūtā upādānakkhandhā dukkhasaccantiādinā nayena saccayojanā veditabbāti ayaṃ tipukkhalassa nayassa bhūmi.
由斥责等禁止言语显示嗔恨之灭，亦由戒杀生恶语禁止言语显现不贪之功德；再以不盗等戒禁断，显示双重成就、皆护持正法。由诸句如「比库们，如来由此了知」等释知无痴之成就。三恶根经斥责禁止之言语均起相反的正法见地，显示已得成就。此三恶根中所有种种堕落行为和邪见，以不善念头或染污等为根本，构成恶赖，应悉予摒弃。由三善根的清净行为和智慧念头而生一切善赖。此应细致分辨。由贪若论一切善恶根为集谛，基于集而执持的五蕴束缚为苦谛。修遣烦恼为灭谛；修遣烦恼因缘的止观觉悟为道谛。此即三毒八苦之因果关系的真理之绳索。
Sīhavikkīḷitanayavavaṇṇanā狮子游戏之方法的解释
Āghātānandanādīnaṃ akaraṇavacanena satisiddhi. Satiyā hi sāvajjānavajje, tattha ca ādīnavānisaṃse sallakkhetvā sāvajjaṃ pahāya anavajjaṃ samādāya vattatīti. Tathā micchājīvā paṭivirativacanena vīriyasiddhi. Vīriyena hi kāmabyāpādavihiṃsāvitakke vinodeti, vīriyasādhanañca ājīvapārisuddhisīlanti. Pāṇātipātādīhi paṭivirativacanena satisiddhi. Satiyā hi sāvajjānavajje, tattha ca ādīnavānisaṃse sallakkhetvā sāvajjaṃ pahāya anavajjaṃ samādāya vattati. Tathā hi sā ‘‘visayābhimukhabhāvapaccupaṭṭhānā’’ti ca vuccati. ‘‘Tayidaṃ bhikkhave tathāgato pajānātī’’tiādinā samādhipaññāsiddhi. Paññāya hi yathābhūtāvabodho, samāhito ca yathābhūtaṃ pajānātīti. Tathā ‘‘nicco dhuvo’’tiādinā anicce ‘‘nicca’’nti vipallāso, ‘‘arogo paraṃ maraṇā, ekantasukhī attā diṭṭhadhammanibbānappatto’’ti ca evamādīhi asukhe ‘‘sukha’’nti vipallāso, ‘‘pañcahi kāmaguṇehi samappito’’tiādinā asubhe ‘‘subha’’nti vipallāso, sabbeheva ca diṭṭhidīpakapadehi anattani ‘‘attā’’ti vipallāsoti evamettha cattāro vipallāsā siddhā honti, tesaṃ paṭipakkhato cattāri satipaṭṭhānāni siddhāneva honti. Tattha catūhi indriyehi cattāro puggalā niddisitabbā.
由斥责与禁止等语，说明念处之成就。因正念如戒杀行为，明白纷扰、有害与清净的分别，从而放弃有害，承受清净，实为正念。又由禁止邪命业说，说明精进成就；因精进而摧毁欲界、嗔恨、害生、恶念，精进与清净戒行相应。由戒杀等戒禁言语，念处成就；正念于身心不善行为加以斥责并护持，知有害损，舍弃有害，持守清净。又谓正念乃“境界之觉悟”，即由如是悉知而建其正觉。又由「常常不变」等偏见，示无常见之错误；「无病之死」等偏见，示受苦中作幸；「五欲充沛」偏见，彰显“不净”为美之谬误。并且以我见否定“无我”为错，谓此四种见是四重错误。对此，以四念处修习之对治得成就。于此四根，四人应明示。
Kathaṃ? Duvidho hi taṇhācarito mudindriyo ca tikkhindriyo cāti, tathā diṭṭhicarito. Tesu paṭhamo asubhe ‘‘subha’’nti vipallattadiṭṭhi satibalena yathābhūtaṃ kāyasabhāvaṃ sallakkhetvā sammattaniyāmaṃ okkamati. Dutiyo asukhe ‘‘sukha’’nti vipallattadiṭṭhi ‘‘uppannaṃ kāmavitakkaṃ nādhivāsetī’’tiādinā (ma. ni. 1.26; a. ni. 4.14; 6.58) vuttena vīriyasaṃvarasaṅkhātena vīriyabalena taṃ vipallāsaṃ vidhamati. Tatiyo anicce ‘‘nicca’’nti ayāthāvagāhī samathabalena samāhitabhāvato saṅkhārānaṃ khaṇikabhāvaṃ yathābhūtaṃ paṭivijjhati. Catuttho santatisamūhakiccārammaṇaghanavicittattā phassādidhammapuñjamatte anattani ‘‘attā’’ti micchābhinivesī catukoṭikasuññatāmanasikārena taṃ micchābhinivesaṃ viddhaṃseti. Catūhi cettha vipallāsehi caturāsavoghayogakāyaganthaagatitaṇhuppādupādānasattaviññāṇaṭṭhitiapariññādivasena sabbo akusalapakkho netabbo. Tathā catūhi satipaṭṭhānehi catubbidhajhānavihārādhiṭṭhānasukhabhāgiyadhammaappamaññāsammappadhānaiddhipādādivasena sabbo vodānapakkho netabboti ayaṃ sīhavikkīḷitassa nayassa bhūmi. Idhāpi subhasaññāsukhasaññāhi, catūhipi vā vipallāsehi samudayasaccaṃ , tesaṃ adhiṭṭhānārammaṇabhūtā pañcupādānakkhandhā dukkhasaccantiādinā saccayojanā veditabbā.
如何？欲行心分为两种：感官行动与心念行动，且事业为三种。其一为不净想成为净想之逆见，见身具本性实相，遵行正法调伏。其二为苦想成乐想之逆见，如言「欲念不住于我」等，借由精进守护，此妄执得以破除。其三为无常成常有之妄见，假借止之力而洞察蕴的片刻无常。其四以缓慢连绵之行为，借诸感官境界聚集的无我为我错执，通过广大的无主观念破坏此妄执。四种错误及由贪嗔痴等构成的种种烦恼执着，以及七识存续无明之显露，都是一切恶赖之所依。依此四念处之四种修习禅法，并以精进、止观诸皈依功德为资粮，皆属善赖之分类。这是猛虎战斗的根基。于此，即使以善知见的净欣快及四种见之妄执，若有渴性的本质及执著五蕴为苦谛，则须知断执之绳索。
Disālocanaaṅkusanayadvayavaṇṇanā观察方向与钩摄二种方法的解释
Iti tiṇṇaṃ atthanayānaṃ siddhiyā vohāranayadvayampi siddhameva hoti. Tathā hi atthanayadisābhūtadhammānaṃ samālocanaṃ disālocanaṃ, tesaṃ samānayanaṃ aṅkusoti niyuttā pañca nayā.
如此三种义理之成就，亦令宣说二种教法得成就。犹如布施之场所的土地，其上有相同种类的循环耕耘。对此，教法通过五种指导如缰绳驭马般予以约束。
Pañcavidhanayavaṇṇanā niṭṭhitā. · 五种方法的解释结束。
Sāsanapaṭṭhānavaṇṇanā教法立处的解释
Idaṃ suttaṃ soḷasavidhe suttantapaṭṭhāne saṃkilesavāsanāsekkhabhāgiyaṃ, saṃkilesanibbedhāsekkhabhāgiyameva vā. Aṭṭhavīsatividhe pana suttantapaṭṭhāne lokiyalokuttaraṃ sattadhammādhiṭṭhānaṃ ñāṇañeyyadassanabhāvanaṃ sakavacanaparavacanaṃ vissajjanīyāvissajjanīyaṃ kusalākusalaṃ anuññātapaṭikkhittañcāti veditabbaṃ.
此部经文属于十六种经文收录中，专注于消除烦恼习气的法门，或者也称为专门破除烦恼的法门。至于二十八种经文收录，则涵盖世间及出世间的七法稳立，包括智解、应知、观照之行，具声语表达能力，能够分别净恶与不净、善与不善，知晓未曾了解与已遭摒弃的境界，皆应被知晓。
Pakaraṇanayavaṇṇanā niṭṭhitā. · 论书方法的解释结束。
Brahmajālasuttavaṇṇanā niṭṭhitā. · 《梵网经》的解释结束。