1. Mahāpadānasuttaṃ · 1. 大本经复注

235 段 · CSCD 巴利原典

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

Dīghanikāye · 长部

Mahāvaggaṭīkā · 大品复注

1. Mahāpadānasuttavaṇṇanā一、大本经注释

Pubbenivāsapaṭisaṃyuttakathāvaṇṇanā宿住相应论释

§1

1. Yathājātānaṃ karerirukkhānaṃ ghanapattasākhāviṭapehi maṇḍapasaṅkhepehi sañchanno padeso ‘‘karerimaṇḍapo’’ti adhippeto. Dvāreti dvārasamīpe. Dvāre ṭhitarukkhavasena aññatthāpi samaññā atthīti dassetuṃ ‘‘yathā’’tiādi vuttaṃ. Kathaṃ pana bhagavā mahāgandhakuṭiyaṃ avasitvā tadā karerikuṭikāyaṃ vihāsīti? Sāpi buddhassa bhagavato vasanagandhakuṭi evāti dassento ‘‘antojetavane’’tiādimāha. Salaḷāgāranti devadārurukkhehi katagehaṃ. Pakatibhattassa pacchatoti bhikkhūnaṃ pākatikabhattakālato pacchā, ṭhitamajjhanhikato uparīti attho. Piṇḍapātato paṭikkantānanti piṇḍapātabhojanato apetānaṃ. Tenāha ‘‘bhattakicca’’ntiādi.

如已出生的苦罗树，其茂密的叶枝覆盖的区域，以及周围由苦罗树枝叶搭设的保护棚屋，被称为“苦罗棚”。此地有两个门口，靠近门口处，还有树木作为遮蔽。为示意“如是”之意，曾有释义。然则世尊为何在大香之所（大臭茅屋）停住时，当时还能住在苦罗茅屋？此亦指出佛陀还曾住于香茅屋，故说为“边界林间”等。所谓“莎拉林居”，是由天人树及其他树木所组成的房舍。至于后段“吃饭后”等，为指比库夏食之时，即饭后的时间段，即“站立的中午时刻”。“乞食后回向”者，指曾乞食后，于吃食一般开饭后的时间。这便说成“饮食任务”等。

Maṇḍalasaṇṭhānā māḷasaṅkhepena katā nisīdanasālā ‘‘maṇḍalamāḷa’’nti adhippetāti āha ‘‘nisīdanasālāyā’’ti. Pubbenivāsapaṭisaṃyuttāti ettha pubba-saddo atītavisayo, nivāsa-saddo kammasādhano, khandhavinimutto ca nivasitadhammo natthi, khandhā ca santānavaseneva pavattantīti āha ‘‘pubbenivutthakkhandhasantānasaṅkhātena pubbenivāsenā’’ti. Yojetvāti visayabhāvena yojetvā. Pavattitāti kathitā. Dhammūpasaṃhitattā dhammato anapetāti dhammī. Tenāha ‘‘dhammasaṃyuttā’’ti.

由成环聚会的座席与花环所构造的座堂，称为“环花座堂”。因是座厅故名为“坐堂”。前世住所相关的词义解释，此处特指“前世”的词根，即过去的时间；“住所”则是行为的依止之处。蕴凝聚“前世之身无住相”的义，故说“前世已往的身心凝聚断灭了”。而此身的蕴亦如长河之流般绵延不绝，所以说“由前世已断的蕴支牵连起的前世身”。“连贯”则是因地的合缘关系。这里谓之“已叙述”。依法相结合而不偏离法理，即称“法相合一”。

Udapādīti paduddhāro, tassa uppannā jātāti iminā sambandho. Taṃ panassā uppannākāraṃ pāḷiyaṃ saṅkhepatova dassitaṃ, vitthārato dassetuṃ ‘‘aho acchariya’’ntiādi āraddhaṃ. Tattha ke anussaranti, ke nānussarantīti padadvaye paṭhamaṃyeva sappapañcanaṃ, na itaranti tadeva puggalabhedato, kālavibhāgato, anussaraṇākārato, opammato niddisantena ‘‘titthiyā anussarantī’’tiādi vuttaṃ. Aggappattakammavādinoti sikhāppattakammavādino ‘‘atthi kammaṃ atthi kammavipāko’’ti (paṭi. ma. 1.234) evaṃ kammassakatāñāṇe ṭhitā tāpasaparibbājakā. Cattālīsaṃyeva kappe anussarantīti brahmajālādīsu (dī. ni. 1.33) bhagavatā tathā paricchijja vuttattā. Tato paraṃ na anussarantīti tathāvacanañca diṭṭhigatopaṭṭhakassa tesaṃ ñāṇassa paridubbalabhāvato.

“生起”者，谓产生之义，其生成的身及事物，均由此相关。然此起生的现象，虽言简语约，却显示出详细之义理，如“嗟乎奇妙”般引发赞叹。对此，有人追忆，有人不追忆。关于词义，第一者视为五盖之详述，非他，乃根据人种差别、时代区分、记忆法式、比喻及示范中论述“有行者追忆不同途径”的说法。所谓最早论行为果报者，所谓勤修者“自有业，业必感果”，故敬守苦行者。据《梵网经》等四十四劫之记载，佛陀亦曾如此教述。后来即不继续追忆，此乃见解不同者，因他们的智慧力不及理智故。

Sāvakāti mahāsāvakā tesañhi kappasatasahassaṃ pubbābhinīhāro. Pakatisāvakā pana tato ūnakameva anussaranti. Yasmā ‘‘kappānaṃ lakkhādhikaṃ ekaṃ, dve ca asaṅkhyeyyānī’’ti kālavasena evaṃ parimāṇo yathākkamaṃ aggasāvakapaccekabuddhānaṃ puññañāṇābhinīhāro, sāvakabodhipaccekabodhipāramitāsambharaṇañca, tasmā vuttaṃ ‘‘dve aggasāvakā…pe… kappasatasahassañcā’’ti. Yadi bodhisambhārasambharaṇakālaparicchinno tesaṃ tesaṃ ariyānaṃ abhiññāñāṇavibhavo, evaṃ sante buddhānampissa saparicchedatā āpannāti codanaṃ sandhāyāha ‘‘buddhānaṃ pana ettakanti paricchedo natthi, yāvatakaṃ ākaṅkhanti, tāvatakaṃ anussarantī’’ti ‘‘yāvatakaṃ neyyaṃ, tāvatakaṃ ñāṇa’’nti (mahāni. 156; cūḷani. 85; paṭi. ma. 3, 5) vacanato. Sabbaññutaññāṇassa viya hi buddhānaṃ abhiññāñāṇānampi savisaye paricchedo nāma natthi, tasmā yaṃ yaṃ ñātuṃ icchanti, te taṃ taṃ jānanti eva. Atha vā satipi kālaparicchede karuṇūpāyakosallapariggahādinā sātisayattā mahābodhisambhārānaṃ paññāpāramitāya pavattiānubhāvassa paricchedo nāma natthi, kuto tannimittakānaṃ abhiññāñāṇānanti vuttaṃ ‘‘buddhānaṃ…pe… natthī’’ti.

“弟子”意指广大弟子群，计达百千劫之前。随后来的弟子仅稍减数目。依照时间推算，一劫多达十万个，两劫无量。前导弟子、独觉者之功德福德显现，以及弟子之觉悟成就汇集，故谓曰“两大导引弟子”，计及百千劫之多。若论觉悟功德汇聚时间与圣人各自得阿耨多罗三藐三菩提之知识显现，佛陀方才实现各断分波罗蜜，故此证明佛陀之觉悟不虚假。说法曰：“佛陀无有割裂，按所愿断法未断者皆随其断。”总论佛陀理智，觉悉一切智慧，岂有分别割裂？故传教者不设限度，能知者随所欲知，自由取用。如若论到时间限定则为慈悲因缘及方便智慧所收摄，故无所谓时间限制。不可由此类推对境神通智慧者亦有时间限制，故说“佛陀无所限制”。

Khandhapaṭipāṭiyāti yathāpaccayaṃ anupubbapavattamānānaṃ khandhānaṃ anupubbiyā. Khandhappavattinti vedanādikkhandhappavattiṃ. Tesañhi anubhavanādiākāraggahaṇamassa sātisayaṃ, taṃ saññābhave tattha tattha anussaraṇavasena gahetvā gacchantā ekavokārabhave alabhantā ‘‘na passantī’’ti vuttā, jāle patitā viya sakuṇā, macchā viya cāti adhippāyo. Kuṇṭhā viyāti dandhā viya. Paṅguḷā viyāti pīṭhasappino viya. Diṭṭhiṃ gaṇhantīti adhiccasamuppannikadiṭṭhiṃ gaṇhanti. Yaṭṭhikoṭihetukaṃ gamanaṃ yaṭṭhikoṭigamanaṃ khandhapaṭipāṭiyā amuñcanato.

“蕴的次第修习”者，谓如因缘顺序逐步开展之蕴法。此“蕴起初”包含由受等诸蕴开始之起渐顺序，而得觉知诸蕴感受等现象。于记忆之中，以知觉缠绕，逐一持记而行，凡遇现象，不加注意则如落网鸟、似鱼被捕，如困顿若拴束，如跛行似压力。如执持见知为分析生起的执持见见。因多因缘而起之诸法行，若执持之不放亦如此蕴的次第修习。

Evaṃ santepīti kāmaṃ buddhasāvakāpi asaññabhave khandhappavattiṃ na passanti, evaṃ santepi te buddhasāvakā asaññabhavaṃ laṅghitvā parato anussaranti. ‘‘Vaṭṭe’’tiādi tathā tesaṃ anussaraṇākāradassanaṃ. Buddhehi dinnanaye ṭhatvāti ‘‘yattha pañcakappasatāni rūpappavattiyeva, na arūpappavatti, so asaññabhavo’’ti evaṃ sammāsambuddhehi desitāyaṃ dhammanettiyaṃ ṭhatvā. Evañhi antarā cutipaṭisandhiyo apassantā parato anussaranti seyyathāpi āyasmā sobhitoti (theragā. aṭṭha. 1.2.164 sobhitattheragāthāvaṇṇanā). So kira pubbenivāse ciṇṇavasī hutvā anupaṭipāṭiyā attano nibbattaṭṭhānaṃ anussaranto yāva asaññabhave attano acittakapaṭisandhi tāva addasa, tato paraṃ pañcakappasataparimāṇe kāle cutipaṭisandhiyo adisvā avasāne cutiṃ disvā ‘‘kiṃ nāmeta’’nti āvajjayamāno nayavasena ‘‘asaññabhavo bhavissatī’’ti niṭṭhaṃ agamāsi. Atha naṃ bhagavā taṃ kāraṇaṃ aṭṭhuppattiṃ katvā pubbenivāsaṃ anussarantānaṃ aggaṭṭhāne ṭhapesi. ‘‘Cutipaṭisandhiṃ oloketvā’’ti idaṃ cutipaṭisandhivasena tesaṃ ñāṇassa saṅkamanadassanaṃ, tena sabbaso bhave anāmasitvā gantuṃ na sakkontīti dasseti.

“如此情况下”即使是佛陀弟子，在无知的情况下，亦不见蕴的顺次起流，如此他们虽无知，却仍越过此界，从远方后续相续。此中如“循环”等意，示现他们追述的缘由。佛陀讲解“五百劫来的色法起渐而无无色法起渐，此即无知的状态”，以此确立法理。正如舍利多长老的歌赞所示，这些后续断续者不觉知出世之处，仍从以前世侥幸涅槃时起，看到断尽法之接续，后来于五百劫的时间量内，现出后续的断续与终止，最终涅槃。佛世尊为此，经明确续记于前世身印，标定这些追忆者之首位。称此为“终结续记”，此为其认知之转折示现，由此证明一切轮回已无迷惑无法前行。

Taṃ tadeva passantīti yathā nāma saradasamaye ṭhitamajjhanhikavelāya caturatanike gehe cakkhumato purisassa rūpagataṃ supākaṭameva hotīti lokasiddhametaṃ, siyā pana tassa sukhumataratirohitādibhedassa rūpagatassa agocaratā. Na tveva buddhānaṃ ñātuṃ icchitassa ñeyyassa agocaratā, atha kho taṃ ñāṇālokena obhāsitaṃ hatthatale āmalakaṃ viya supākaṭaṃ suvibhūtameva hoti tathā ñeyyāvaraṇassa suppahīnattā. Tenāha ‘‘buddhā pana attanā vā parehi vā diṭṭhakatasutaṃ, sūriyamaṇḍalobhāsasadisa’’nti ca ādi.

「在此教法中，所谓鉴见者，乃指如在雨季之中，居于屋舍四隅的中午时分，由具有正见之人目所见形色极为清晰明楚，世人因而皆知此理。然而，对于形色之极微细、渐次递增等不同层次，则无法洞察无遗。这并非仅限于世尊的弟子，乃是所有欲认识所应认识之法皆难穷尽。由此智慧之光照耀，犹如手中光洁圆润的腌甘蔗，清晰分明，可见一切遮蔽皆已消散。因此有云：“世尊亲见自己或他人慧眼所见，蓝天日轮之明现。”

Tathā sāvakā ca paccekabuddhā cāti. Ettha tathā-saddena ‘‘attanā diṭṭhakatasutameva anussarantī’’ti idaṃ upasaṃharati, tena sappadesameva nesaṃ anussaraṇaṃ, na nippadesanti nidasseti.

「这里“弟子与辟支佛亦然”一语，乃指他们对于所见所闻皆为自觉体验者，念念随其亲证而忆持。此处所述“如是自观”表明，完全是断续不断的记忆，不是断断续续的显示。

Khajjopanakaobhāsasadisaṃ ñāṇassa ativiya appānubhāvatāya. Sāvakānanti ettha pakatisāvakānaṃ pākatikapadīpobhāsasadisaṃ. Mahāsāvakānaṃ (theragā. aṭṭha. 2.21 vaṅgīsettharagāthāvaṇṇanāya vitthāro) mahāpadīpobhāsasadisaṃ. Tenāha visuddhimagge (visuddhi. 2.402) ‘‘ukkāpabhāsadisa’’nti. Osadhitārakobhāsasadisanti ussannā pabhā etāya dhīyati, osadhīnaṃ vā anubalappadāyakattā ‘‘osadhī’’ti evaṃ laddhanāmāya tārakāya pabhāsadisaṃ. Saradasūriyamaṇḍalobhāsasadisaṃ sabbaso andhakāravidhamanato. Apaṭubhāvahetuko visayaggahaṇe cañcalabhāvo khalitaṃ, kuṇṭhibhāvahetuko visayassa anabhisamayo paṭighāto.Āvajjanapaṭibaddhamevāti āvajjanamattādhīnaṃ, āvajjitamatte eva yathicchitassa paṭivijjhanakanti attho. Sesapadadvayepi eseva nayo.

「如同碎米谷壳表面微光象征智慧之极微妙显现。所谓弟子，此指各种程度的弟子其心灯光芒明亮。长老弟子的誓愿灯光更加旺盛。又如《清净道》称此智光“迸发光明”。“药星光辉”寓意如星光照亮者，药意指滋养智慧的良方。经文使用“蓝天日轮光明”象征普遍黑暗中的光明。因无能力应对心境故转易对象认识，心所轻躁与产生烦恼。所谓受累受制者，意为受现象所惑不能如意响应。对于道理有剩余疑惑，亦如此理。此等两种情况皆合适带过。

Asaṅgaappaṭihataṃ pavattamānaṃ bhagavato ñāṇaṃ lahutarepi visaye, garutare ca ekasadisamevāti dassetuṃ ‘‘dubbalapattapuṭe’’tiādinā upamādvayaṃ vuttaṃ. Dhammakāyattā bhagavato guṇaṃ ārabbha pavattā ‘‘bhagavantaṃyeva ārabbha uppannā’’ti vuttaṃ. Taṃ sabbampīti taṃ yathāvuttaṃ sabbampi pubbenivāsapaṭisaṃyuttaṃ kathaṃ. Titthiyānaṃ, sāvakānañca pubbenivāsānussaraṇaṃ bhagavato pubbenivāsānussaraṇassa hīnudāharaṇadassanavasenettha kathitaṃ. Evañhi bhagavato mahantabhāvo visesato pakāsito hotīti. Saṅkhepatoti samāsato. Yattakopi pubbenivāsānussatiñāṇassa pavattibhedo attano ñāṇassa visayabhūto, taṃ sabbaṃ tadā yathākathitaṃ te bhikkhū saṅkhipitvā ‘‘itipī’’ti āhaṃsu. Tassa ca anekākāratāya āmeḍitavacanaṃ, pi-saddo sampiṇḍanattho, ‘‘iti kho bhikkhave sappaṭibhayo bālo’’tiādīsu (ma. ni. 3.124; a. ni. 3.1) viya ākārattho iti-saddoti dassento ‘‘evampī’’ti tadatthamāha.

「尽管世尊所证智慧日益增长，其境界更为广大；但始终唯有一缘一境。世尊法体彰显有如云层破裂。此乃针对异端与弟子追忆前生之演绎说法而作，说明世尊特殊伟大。归纳而言，即专指前世记忆知识展开范围，彼时诸比库略说“如是”，以表示断续之多样。由此具多种方式表述，宗旨即为彰显“如是”一词。

§2-3

2-3.Vuttamevāti ettha ca idha pāṭhe yaṃ vattabbaṃ tena pāṭhena sādhāraṇaṃ, taṃ vuttamevāti adhippetaṃ, na asādhāraṇaṃ apubbapadavaṇṇanāya adhikatattāti taṃ dassento ‘‘ayameva hi viseso’’tiādimāha. ‘‘Assosī’’ti idaṃ savanakiccanipphattiyā vuttaṃ saddaggahaṇamukhena tadatthāvabodhassa siddhattā. Tattha pana pāḷiyaṃ ‘‘imaṃ saṃkhiyadhammaṃ viditvā’’ icceva (dī. ni. 1.2) vuttaṃ. Ime bhikkhū mama guṇe thomenti, kathaṃ? Mama pubbenivāsañāṇaṃ ārabbhāti yojanā. Nipphattinti kiccanipphattiṃ, tena kātabbakiccasiddhanti attho. Noti pucchāvācī nu-iti iminā samānattho nipātoti vuttaṃ ‘‘iccheyyātha nū’’ti. Nanti bhagavantaṃ. ‘‘Yaṃ bhagavā’’ti ettha yaṃ-saddena kiriyāparāmasanabhūtena ‘‘dhammiṃ kathaṃ katheyyā’’ti evaṃ vuttaṃ. Dhammikathākaraṇaṃ parāmaṭṭhaṃ ‘‘etassā’’ti padassa atthoti āha ‘‘etassa dhammikathākaraṇassā’’ti, ādaravasena pana taṃ dvikkhattuṃ vuttaṃ.

「“二三：如是说”此句为普通经文注释所采用之常用语。意指凡此语法演说，皆如其所表。谓此乃聆听语义理解之理论基础。巴利文“知晓此计量事”由此可知是比库们对前世记忆智识开启之赞叹。此辩故言“若问此意为何”，有所回答。又“世尊如何述说佛法”等之问，通过解释文字意义以资说明。略述此处为主要法义发出之用，故而重复语言以双重保障理解准确。

§4

4.Suṇāthāti ettha iti-saddo ādiattho, pakārattho vā, etena ‘‘manasi karothā’’ti padaṃ saṅgaṇhāti. Sotāvadhānaṃ sotassa odahanaṃ, sussūsāti attho. Chinnaṃ upacchinnaṃ vaṭumaṃ saṃsāravaṭṭaṃ etesanti chinnavaṭumakā, sammāsambuddhā, aññe ca khīṇāsavā, idha pana sammāsambuddhā adhippetā. Tesañhi sabbaso anussaraṇaṃ itaresaṃ avisayo. Tenāha ‘‘aññesaṃ asādhāraṇa’’nti. Paccattavacane dissati yaṃ-saddo kammatthadīpanato. Upayogavacane dissati yaṃ-saddo pucchanakiriyāya kammatthadīpanato. Tanti ca upayogavacanameva pucchati-saddassa dvikammakabhāvato. Yanti yena kāraṇenāti ayamettha atthoti āha ‘‘karaṇavacane dissatī’’ti. Bhummeti daṭṭhabboti yathā yaṃ-saddo na kevalaṃ paccattaupayogesu eva, atha kho karaṇepi dissati, evaṃ idha bhummeti daṭṭhabbo. Dasasahassilokadhātunti jātikkhettabhūtaṃ dasasahassacakkavāḷaṃ. Unnādento uppajji anekacchariyapātubhāvapaṭimaṇḍitattā buddhuppādassa.

「“听闻”二字乃起首词，指引开始思维。犹如心中提醒，听觉开始唤起觉知。此为专注听闻所发之义。比喻世尊入断轮回之破除，断除烦恼的如实觉知者皆依此义。断除者即彼断轮回者，亦即正觉圣者。此三者间涵盖所述。此处专摄个人经验区别于对他人如实见解。所谓“异于他者”以此示现。用具象语义揭示“如是”词用于疑问语法。以“用处语”启问由二种，共言“往因”形成。“根本处”谓此词用义非纯粹独立依用途，也可作为起因语用。又譬如诸佛世间生十万亿世界，如众生之母。所显开化之妙不可胜数，皆因佛显无量功德所成就。

Kālassa bhaddatā nāma tattha sattānaṃ guṇavibhūtiyā, buddhuppādaparamā ca guṇavibhūtīti tabbahulatā yassa kappassa bhaddatāti āha ‘‘pañcabuddhuppādapaṭimaṇḍitattā sundarakappe’’ti, tathā sārabhūtaguṇavasena ‘‘sārakappe’’ti . ‘‘Imaṃ kappaṃ thomento evamāhā’’ti vatvā imassa kappassa tathā thometabbatā anaññasādhāraṇāti dassetuṃ ‘‘yato paṭṭhāyā’’tiādi vuttaṃ. Tattha yato paṭṭhāyāti yato pabhuti abhinīhāro katoti manussattādiaṭṭhaṅgasamannāgato abhinīhāro pavattito. Saṃsārassa anādibhāvato imassa bhagavato abhinīhārato puretaraṃ uppannā sammāsambuddhā anantā aparimeyyāti tehi uppannakappe nivattento ‘‘etasmiṃ antare’’ti āha. Kāmaṃ dīpaṅkarabuddhuppāde ayaṃ bhagavā abhinīhāramakāsi, tassa pana bhagavato nibbatti imassa abhinīhārato purimatarāti vuttaṃ ‘‘amhākaṃ…pe… nibbattiṃsū’’ti.

所谓“劫的吉祥”，是指众生的品德光辉；世尊所出世的生命，是劫中最尊贵的品德光辉，因此称为“被五佛出世充满的美好劫”；同样以其充满精华的品德，又称为“精华劫”。说“这就是此劫的特征”，是为了说明此劫的特性无二无别，依据经文“因根基而起”等语而证明。所谓“根基”是指人等八大具备的根本本质的行为出现。因轮回无始无终，世尊的涅槃行为先于今劫已现，于过去劫中已成正觉无限无量的佛陀，故在已生劫当中称此为“于此间”，称作如是。至于“欲界由迦牟尼佛出世”，是指世尊的涅槃行为在此劫中较之前劫为晚，此义在“我等……涅槃”等语中有明说。

Asaṅkhyeyyakappapariyosāneti mahākappānaṃ asaṅkhyeyyapariyosāne. Esa nayo ito paresupi. ‘‘Ito tiṃsakappasahassānaṃ uparī’’ti etena padumuttarassa bhagavato, sumedhassa ca bhagavato antare ekūnasattatikappasahassāni buddhasuññāni ahesunti dasseti. ‘‘Ito aṭṭhārasannaṃ kappasahassānaṃ uparī’’ti iminā sujātassa bhagavato, atthadassissa ca bhagavato antare ekenūnāni dvādasakappasahassāni buddhasuññāni ahesunti dasseti. ‘‘Ito catunavute kappe’’ti iminā dhammadassissa bhagavato, siddhatthassa ca bhagavato antare chādhikanavasatuttarāni sattarasakappasahassāni buddhasuññāni ahesunti dasseti. ‘‘Ekatiṃse kappe’’ti iminā vipassissa bhagavato, sikhissa ca bhagavato antare saṭṭhi kappāni buddhasuññāni ahesunti dasseti. Te sabbepi padumuttarassa bhagavato oraṃ sumedhādīhi uppannakappehi saddhiṃ samodhāniyamānā satasahassā kappā honti, yattha mahāsāvakādayo (theragā. aṭṭha. 2.21 vaṅgīsattheragāthāvaṇṇanā) vivaṭṭū panissayāni kusalāni sambhariṃsu. Buddhasuññepi loke paccekabuddhā uppajjitvā tesaṃ purisavisesānaṃ puññābhisandābhibuddhiyā paccayā honti. ‘‘Evamaya’’ntiādi vuttamevatthaṃ nigamanavasena vadati.

“无数劫终结”即是大劫的无数终结。此意亦适用于以外他国。以“此乃三十劫千劫之上”为明，表示世尊薄伽梵及须摩达尊者之间，约有一千六百九十九劫的无佛境界。以“此乃十八劫千劫之上”为示，表明世尊苏迦陀尊者与二者之间，至少有一千二百劫的无佛境界。以“此乃九十四劫”为示，表明世尊达摩尊者与二者之间，有三百七十七千劫以上的无佛境界。以“三十一劫”为示，表明世尊毗婆舍那尊者与二者之间，有六十劫的无佛境界。诸如此类，皆是说明从薄伽梵尊者起，与须摩达尊者等同期诞生的各代劫中，有无数佛陀产生，历经数百万劫的连绵过程，诸多长老及佛弟子皆以此为依据，成就善妙条件。即使在空无佛的世间中，亦有助缘于世尊诞生的辟支佛出现，且获人们欢喜的功德因缘而生。谓“如此”等语，由此可知经文说的义理。

‘‘Kiṃ paneta’’ntiādi pubbanimittavibhāvanatthāya āraddhaṃ. Tattha etanti buddhānaṃ uppajjanaṃ. Kappasaṇṭhānakālasminti vivaṭṭakappassa saṇṭhahanakāle. Ekamasaṅkhyeyyanti saṃvaṭṭaṭṭhāyiṃ sandhāyāha. Ekaṅgaṇaṃ hutvā ṭhiteti pabbatarukkhagacchādīnaṃ, meghādīnañca abhāvena vivaṭaṃaṅgaṇaṃ hutvā ṭhite. Lokasannivāseti bhājanalokena sannivisitabbaṭṭhāne. Vīsati yaṭṭhiyo usabhaṃ. ‘‘Usabhamattā, dve usabhamattā’’tiādinā paccekaṃ mattā-saddo yojetabbo. Yojanasahassamattā hutvāti patamānāva udakadhārā yojanasahassamattaṃ ākāsaṭṭhānaṃ pharitvā pavattiyā yojanasahassamattā hutvā. Yāva avinaṭṭhabrahmalokāti yāva ābhassarabrahmalokā, yāva subhakiṇhabrahmalokā, yāva vehapphalabrahmalokāti attho.

此处是对前缘起缘的详细释义。所谓“此时”，是指佛陀的出世有时的初生时期。所谓“劫聚时”，乃指劫中诸事集聚的时段。所谓“一无数”，是指有广阔平坦空地的山林树木荫蔽处，枯云汇聚使空地无遮拦的场所。所谓“众生聚集”，是指住于世间大众汇集的场所。有二十犍度为一犍度之说，犍度是距离单位。称“犍度”为“量度称谓”，形容范围达到千犍度。水流因流量减少或降雨变少而扩展至一千犍度的空中区域，直到无瑕疵的梵天世界，即至有光明梵天、梵音清净梵天及快乐梵天为止。

Vātavasenāti saṭṭhisahassādhikanavayojanasatasahassubbedhassa sandhārakavātamaṇḍalassa vasena. Mahābodhipallaṅkoti mahābodhipallaṅkappadesamāha. Tassa pacchā vināso, paṭhamaṃ saṇṭhahanañca dhammatāvasena veditabbaṃ. Tatthāti tasmiṃ padese. Pubbanimittaṃ hutvāti buddhappādassa pubbanimittaṃ hutvā. Pubbanimittasannissayo hi gaccho nissitavohārena tathā vutto. Tenāha ‘‘tassā’’tiādi. Kaṇṇikābaddhāni hutvāti ābaddhakaṇṇikā viya hutvā. Suddhāvāsabrahmāno attamanā…pe… gacchantīti yojanā. Vehapphalepi subhakiṇhe saṅgahetvā ‘‘nava brahmalokā’’ti vuttaṃ. Tathā hi te catutthiṃyeva viññāṇaṭṭhitiṃ bhajanti. Nikkhamantesūti mahābhinikkhamanaṃ abhinikkhamantesu. Abhijāti panettha jātibhāvasāmaññena gabbhokkantiyāva saṅgahitā. Nimīyati anumīyati phalaṃ etenāti nimittaṃ, kāraṇaṃ. Ñāpakampi hi kāraṇaṃ disvā tassa abyabhicārībhāvena phalaṃ siddhameva katvā gaṇhi, yathā taṃ asito isi abhijātiyaṃ mahāpurisassa lakkhaṇāni disvā tesaṃ abyabhicārībhāvena buddhaguṇe siddhe eva katvā gaṇhi, evaṃ pana gayhamānaṃ tannimittakaṃ phalaṃ tadānubhāvena siddhaṃ viya voharīyati tabbhāve bhāvato. Tenāha ‘‘tesaṃ nimittānaṃ ānubhāvenā’’tiādi. Tathā cāha bhagavā ‘‘so tena lakkhaṇena samannāgato…pe… rājā samāno kiṃ labhati, buddho samāno kiṃ labhatī’’ti (dī. ni. 3.202, 204) ca evamādi. Imamatthanti pañca buddhā imasmiṃ kappe uppajjissantīti imamatthaṃ yāthāvato jāniṃsu.

风力强劲，即风势以六十万余犍度一百千犍度为单位，吹拂覆盖一圈风云区。称“大神树蔽荫处”或简称“大神树区域”。背后蕴含着破坏，以劫的特性格局为准应予知晓。所谓“那里”是指该地。谓“前缘起”是指佛足的先兆。事物相依而生，旅程借由旁物而行，此义已说在经中。以“其者”说是。谓“缨络成珠”如缨络串成珠宝，即是距以犍度计量。洁净居处梵天自心前行等已如此述说。以清净梵天所聚集之诸天界合称“九梵天界”。他们因缘共住第四识之境。所谓“出世”，是指大圆满出世及至大出世。连续生即为出生，因缘相织如女人受胎。所谓缘起，因即是缘，识见因而果实成立，故曰因果双称。眼乃因，见因果理明了，且结果不违背理趣，故得成立，如智者观察远方大臣王者非误差性质的特征也同。已合成缘起果报，如是同绳之果于当下如实发生。谓“因缘所生之感受”等语是也。世尊有言“具此标志而成就……若王等得何？若佛成所获何？”（长部三卷202、204页）诸此义理，均以此诠释。此处表明本义，说明五佛将在此间劫出世的因缘确凿无疑。

Jātiparicchedādivaṇṇanā生分别等释

§5-7

5-7.Kappaparicchedavasenāti ‘‘ito so ekanavute kappe’’tiādinā yattha yattha kappe te te buddhā uppannā, tassa tassa kappassa paricchindanavasena parijānanavasena. ‘‘Idaṃ ta’’nti hi niyametvā paricchijja jānanaṃ paricchindanaṃ paricchedo. Parittanti ittaraṃ. Lahukanti sallahukaṃ, āyuno adhippetattā rassanti vuttaṃ hoti. Tenāha ‘‘ubhayametaṃ appakasseva vevacana’’nti.

依劫分段，谓“这里是九十四劫”等，指示何处何劫佛陀出现，逐劫加以界定明知。曰“此即是”等，指约定说法，分段区分各劫之所知。谓“保护”意为限制限定；谓“轻微”指轻微的割断，以生命为主的时期分别称说，故言“此二者皆略同之言”。

‘‘Appaṃ vā bhiyyo’’ti avisesajotanaṃ ‘‘vīsaṃ vā tiṃsaṃ vā’’tiādinā aniyamitavaseneva yathālābhato vavatthapetvā ayañca nayo apacuroti dassento ‘‘evaṃ dīghāyuko pana atidullabho’’ti āha. Idaṃ taṃ visesavavatthāpanaṃ puggalesu pakkhipitvā dassento ‘‘tattha visākhā’’tiādimāha.

“较少或更多”体现特殊观察，诸佛出现数目和寿命的长短均无固定，依情况而定。又云“二十或三十”等，说明其无常不可强求。由此论证“如此寿命长者甚难得”，明示此为特殊的现象。此论据属说明之用，托以个别众生为例，示“维萨迦”等大德等旨。

Yadi evaṃ kasmā amhākaṃ bhagavā tattakampi kālaṃ na jīvi, nanu mahābodhisattā carimabhave ativiyauḷāratamena puññābhisaṅkhārena paṭisandhiṃ gaṇhantīti? Saccametanti. Tattha kāraṇaṃ dassetuṃ ‘‘vipassīādayo panā’’tiādi vuttaṃ. Tattha abhijātiyā mettāṭhānatāya abhisaṅkhāraviññāṇassa mettāpubbabhāgatā. Tadanuguṇañhi tesaṃ visesato paṭisandhiviññāṇaṃ. Tassa visesato bahulaṃ khemavitakkūpanissayatāya somanassasahagatatā, anaññasādhāraṇaparopadesarahitañāṇavisesūpanissayatāya ñāṇasampayuttatā, asaṅkhārikatā ca veditabbā, asaṅkhyeyyaṃ āyu ādhāravisesato, nissayavisesato, paṭipakkhadūrībhāvato, pavattiākāravisesato ca aparimeyyānubhāvatāya kāraṇassa. Tattha cirataraṃ kālaṃ santānassa pāramitāparibhāvitatā ādhāravisesatā. Alobhajjhāsayādiāsayasampadā nissayavisesatā. Lābhamacchariyādipāpadhammavikkhambhanaṃ paṭipakkhadūrībhāvo. Sabbasattānaṃ sakalavaṭṭadukkhanissaraṇatthāya āyūhanā pavattiākāraviseso veditabbo.

若如此，为何世尊不在任何时候延长寿命？不可否认，大觉士在最终世间中必凭极为精勤的功德所积聚而续命。这是真实之理。对此缘起，有言“毗婆尸等人皆然”等句。此中意涵敬爱之处，为能维持行相轮转的心识所领先的敬爱。正因这特质，形成了他们特殊的续命心识。其特征当辨识为：多起安乐的思虑所依赖；知识中无他权附着，专属对他人不同一般之理的无分别认识；无数的寿命是因所依赖的缘故所表现的特殊延长；依赖的不同因素；对敌对远离的状态；世代延续的特殊形态；以及无量的感受此缘之因。尤其依赖于世代久远的波罗蜜行所涵养，以及无贪无嗔等意念之持守的依赖特性。对利益与奇异恶法的远离为其逆缘之离条件。世间万物苦的解脱乃其寿命延长的显著缘由，应当了知。

Ayañca nayo sabbesaṃ mahābodhisattānaṃ carimabhavābhinibbattakakammāyūhane sādhāraṇoti tassa phalenāpi ekasadiseneva bhavitabbanti āha ‘‘iti sabbe buddhā asaṅkhyeyyāyukā’’ti, asaṅkhyeyyakālāvatthānāyukāti attho. Asaṅkhyeyyāyukasaṃvattanasamatthaṃ paricitaṃ kammaṃ hoti, buddhā pana tadā manussānaṃ paramāyuppamāṇānurūpameva kālaṃ ṭhatvā parinibbāyanti tato paraṃ ṭhatvā sādhetabbapayojanābhāvato, dhammatāvesāti vā veditabbā. Aṭṭhakathāyaṃ pana tato paraṃ pana aṭṭhānassa ‘‘utubhojanavipattiyā’’ti (dī. ni. aṭṭha. 2.5) kāraṇaṃ vuttaṃ, ‘‘taṃ lokasādhāraṇaṃ loke jātasaṃvuddhānaṃ tathāgatānaṃ na hotī’’ti na sakkā vattuṃ. Tathā hi nesaṃ rogakilamathādayo hontiyeva. Utubhojanavasenāti asampannassa, sampannassa ca utuno, bhojanassa ca vasena yathākkamaṃ āyu hāyatipi vaḍḍhatipi. Āyūti ca paramāyu adhippetaṃ. Tattha yaṃ vattabbaṃ, taṃ brahmajālādiṭīkāyaṃ (dī. ni. ṭī. 1.40) vuttameva.

这即是所有大觉士于最终生中所修行的共同规律，因其结果也必同一。这说“诸佛皆有无数寿命”是谓无数寿意。无数寿乃指有大时间长度寿，以佛皆于依照人类之极长寿修成涅槃后的时段存在，之后不再生起功成之需，即为法之常态。然而注疏中说“因胃病而毁坏”等句因是俗世常见之苦证，故不可说为彼等佛教所具之因。所谓以胃为食谓不完满者满意，亦谓完全者对脊背与饮食节制以维持寿命。寿命意味着极长寿命。所应理解之义，乃佛网解说注疏中所释者。

Idāni tamatthaṃ samudāgamato paṭṭhāya dassetuṃ ‘‘tattha yadā’’tiādi vuttaṃ. Dhamme niyuttā dhammikā, na dhammikā adhammikā, hiṃsādiadhammapasutā. Adhammikameva hoti issarajanānaṃ anuvattanena, paresaṃ diṭṭhānugatiāpajjanena ca. Uṇhavalāhakā devatāti uṇhautuno paccayabhūtameghamālāsamuṭṭhāpakā devaputtā. Tesaṃ kira tathā cittuppādasamakālameva yathicchitaṭṭhānaṃ uṇhaṃ pharamānā valāhakamālā nātibahalā ito cito nabhaṃ chādentī vitanoti. Esa nayo sītavalāhakavassavalāhakāsu. Abbhavalāhakā pana devatā sītuṇhavassehi vinā kevalaṃ abbhapaṭalasseva samuṭṭhāpakā veditabbā. Tāsanti ettha ‘‘mittā’’ti padaṃ ānetvā yojanā. Kāmaṃ heṭṭhā vuttā sattavidhāpi devatā cātumahārājikāva tā pana tena tena visesena vatvā idāni tadaññe paṭhamabhūmike kāmāvacaradeve sāmaññato gaṇhanto ‘‘cātumahārājikā’’ti āha. Tāsaṃ adhammikatāyāti rājūnaṃ adhammikabhāvamūlakena uparājādiadhammikabhāvaparamparābhatena tāsaṃ devatānaṃ adhammikabhāvena. Visamaṃ candimasūriyā pariharantīti bahvābādhatādi aniṭṭhaphalūpanissayabhūtassa yathāvuttaadhammikatāsaññitassa sādhāraṇassa pāpakammassa balena visamaṃ vāyantena vāyunā pīḷiyamānā candimasūriyā sineruṃ parikkhipantā visamaṃ parivattanti yathāmaggena nappavattantīti . Assidaṃ yathā candimasūriyānaṃ visamaparivattanaṃ visamavātasaṅkhobhahetukaṃ, evaṃ utuvassādivisamappavattīti dassetuṃ ‘‘vāto yathāmaggena na vāyatī’’tiādi vuttaṃ. Devatānanti sītavalāhakadevatādidevatānaṃ. Tenāha ‘‘sītuṇhabhedo utū’’tiādi. Tasmiṃ asampajjanteti tasmiṃ yathāvutte vassabījabhūte utumhi yathākālaṃ sampattiṃ anupagacchante.

现在当从根本义推导观照，故说“彼时如是时”等句。法分为善法、非善法与伤害之法。非善法专指恶人随行，触犯他者视为恶。热带柔软云层所生天神，凡称天子，如意立于其所处，长出披散柔顺形态的云状发辫遮蔽，称为温柔云之天。其类为寒云与雨云。常见寒云天，非雨季，仅如天幕聚集云层。此处提“友”等字以测量距离。下部指出欲界天也有七种天子，四大王天亦依特殊状态宣说，今言此彼天均为欲界所摄。“非善法”乃以王权恶状显现，上位继承者恶行不断，天子亦因此恶所束缚。明于日月因恶天逆风受苦无法正常运行，如火灾烧山一样失常旋转，非自然流转。犹如月太阳错乱乃风暴惹起。此当以“不如自然之风不吹”如法语说，表明此乃天子中寒云等之天。故有“寒云断夏”等言，谓其于时令不顺之雨季无法成就。由此可知未生法。

‘‘Na sammā devo vassatī’’ti saṅkhepato vuttamatthaṃ vivaranto ‘‘kadācī’’tiādimāha. Tattha kadāci vassatīti kadāci avassanakāle vassati. Kadāci na vassatīti kadāci vassitabbakāle na vassati. Katthaci vassati, katthaci na vassatīti padesamāha. ‘‘Vassantopī’’tiādi ‘‘kadāci vassati, kadāci na vassatī’’ti padadvayasseva atthavivaraṇaṃ. Vigatagandhavaṇṇarasādīti ādi-saddena nirojataṃ saṅgaṇhāti. Ekasmiṃ padeseti bhattapacanabhājanassa ekapasse. Uttaṇḍulanti pākato ukkantataṇḍulaṃ. Tīhākārehīti sabbaso apariṇataṃ, ekadesena pariṇataṃ, dupariṇatañcāti evaṃ tīhākārehi. Paccati pakkāsayaṃ upagacchati. Appāyukāti ettha ‘‘dubbaṇṇā cā’’tipi vattabbaṃ. Evaṃ utubhojanavasena āyu hāyati hetumhi aparikkhīṇepi paccayassa paridubbalattā.

“不正的天不降雨”，粗述说此义为“偶尔”言。何时降雨者，即雨季降雨。何时不降者，即应雨时不雨。以及何地降雨何地不降。此为地理差异。言“虽有雨却……”，犹如“偶然”二字解释。此中评价无臭味、无颜色等，如同复杂未成熟、已成熟与部分成熟的三种状态。现象变化，促现聚集。言“短命”即言其“难看”等义。以此为胃不佳与寿命缩短之因，亦有未审视因缘的不成熟条件。

‘‘Yadā panā’’tiādi sukkapakkhassa attho vuttavipariyāyena veditabbo.

“彼时”等句为细密对同一法不同修习阶段之感知，反向理解。

Vaḍḍhitvāvaḍḍhitvā parihīnanti veditabbaṃ. Kasmā? Na hi ekasmiṃ antarakappe aneke buddhā uppajjanti, eko eva pana uppajjatīti. Idāni tamatthaṃ vitthārato dassetuṃ ‘‘katha’’ntiādi vuttaṃ. Cattāri ṭhatvāti accantasaṃyoge upayogavacanaṃ. Yaṃyaṃāyuparimāṇesūti yattakayattakaparamāyuppamāṇesu. Tesampīti buddhānaṃ. Taṃ tadeva āyuparimāṇaṃ hoti, tattha kāraṇaṃ heṭṭhā vuttameva.

当说“增长后又减损”，其理可知。何以？因非一劫中多佛皆现，只有一佛出现。于是详述“如何”即“存在四种”之用辞。所谓存有寿命限，指寿命不同的极长寿量。此指佛者，即佛的寿命限定。并且以下文缘由所述。

Jātiparicchedādivaṇṇanā niṭṭhitā · 生品等之解释已毕。

Bodhiparicchedavaṇṇanā菩提品之解释

§8

8.Mūleti mūlāvayavassa samīpe. Taṃ pana tassā heṭṭhāpadeso hotīti āha ‘‘pāṭalirukkhassa heṭṭhā’’ti. Taṃdivasanti attanā jātadivase, taṃdivasanti vā taṃ bhagavato abhisambodhidivase. So kira bodhirukkho sālakalyāṇī viya pathaviyā abbhantare eva puretaraṃ vaḍḍhento abhisambodhidivase pathaviṃ ubbhijjitvā uṭṭhito ratanasataṃ ucco, tāvadeva ca vitthato hutvā nabhaṃ pūrento aṭṭhāsi. Ayampi kiretassa rukkhabhāvena viya aññehi vemattatā. Ghanasaṃhatanāḷavaṇṭatāya kaṇṇikabaddhehi viya pupphehi. Ekasañchannāti pupphānaṃ nirantaratāya ekajjhaṃ sañchannā, tattha tattha nibaddha…pe… samujjalanti tahaṃ tahaṃ olambitakusumadāmehi ceva tahaṃ tahaṃ khittamālāpiṇḍīhi ca ito cito vippakiṇṇavividhavaṇṭamuttapupphehi ca sammadeva ujjalaṃ. Aññamaññaṃ sirīsampattānīti aññamaññassa siriyā sobhāya sampannāni. Buddhaguṇavibhavasirinti sammāsambuddhehi abhigantabbaguṇavibhūtisobhaṃ. Paṭivijjhamānoti adhigacchanto.

第八条：在根本部位的根本条上。这里所谓“其下之处”说为“菩提树之下”。此日即其生命当日，或即世尊正觉之日。此树如菩提树般，生长于地内，其枝叶茂盛，达到菩提之日，树根破土拔起极高，犹如百宝堆积，展开宽广，充满天空，巍然屹立。其树形状亦如其他树木般密集繁茂，有如枝条紧密相连的簇叶花朵。花朵紧密相依，连续不断，处处相连……闪耀明亮，缠绕着攀缘花蔓和漫布的华冠，盛开各种繁盛花朵，色彩明艳辉煌。互相辉映，相映成辉光彩照人。此即“佛之功德光华”，乃正觉者应当知晓并证悟的功德光华。所谓“证得”即“达到、获得”之意。

Setambarukkhoti setavaṇṇaphalo ambarukkho. Tadevāti pāṭaliyā vuttappamāṇameva. Ekatoti ekapasse. Surasānīti sumadhurarasāni.

所谓白蔓树，即白色果实生长之蔓树。此言即依菩提树尺寸而言。单一之意为单叶。所谓“Surasā”即芬芳甘美的汁液。

Ekova pallaṅkoti ekova pallaṅkappadeso. So so rukkho ‘‘bodhī’’ti vuccati bujjhanti etthāti katvā.

“单泊叶”者，即指定单一叶片。此树各自称名为“菩提”，表明此处即觉悟之树。

Sāvakayugaparicchedavaṇṇanā双弟子品之解释

§9

9.Sāvakaparicchedeti sāvakayugaparicchede. ‘‘Khaṇḍatissa’’nti dvepi ekajjhaṃ gahetvā ekattavasena vuttanti āha ‘‘khaṇḍo ca tisso cā’’ti, buddhānaṃ sahodaro, vemātikopi vā jeṭṭhabhātā na hotīti ‘‘ekapitiko kaniṭṭhabhātā’’ti vuttaṃ. Avasesehi puttehi. ‘‘Paññāpāramiyā matthakaṃ patto’’ti vatvā tassa matthakappattaṃ guṇavisesaṃ dassetuṃ ‘‘sikhinā bhagavatā’’tiādi vuttaṃ.

第九条：“弟子章节”即弟子列次章节。“迦叶弟子”意谓两种，一为独一、一为统一说，即“迦叶有三派”说。释迦佛与弟兄弟子亦非绝对兄弟，故称为“先后弟子”。“众儿子之间，达到般若波罗蜜”，说此般若已证至极，使其特殊功德显现为“佛教之精要”等言。

Uttaroti uttamo. Puna uttaroti theraṃ nāmena vadati. Pāranti parakoṭimatthakaṃ. Paññāvisayeti paññādhikāre. Pavattiṭṭhānavasena hi pavattiṃ vadati.

“上”等意谓“最高”。再次以“上”为长老名号。超越彼岸为远方彼岸含义。智慧领域意指智慧能力。因其成就之所在即指其学法所在。

Sāvakasannipātaparicchedavaṇṇanā弟子集会品之解释

§10

10.Uposathanti āṇāpātimokkhaṃ. Dutiyatatiyesūti dutiye, tatiye ca sāvakasannipāte. Eseva nayoti caturaṅgikataṃ atidisati. Abhinīhārato paṭṭhāya vatthuṃ kathetvā pabbajjā dīpetabbā, sā pana yasmā manorathapūraṇiyaṃ aṅguttaraṭṭhakathāyaṃ (a. ni. aṭṭha. 1.1.211) vitthārato āgatā, tasmā tattha vuttanayeneva veditabbāti.

第十条：“优婆塞”即受戒仪式。“第二、第三”意指第二、第三回弟子集会。此处以上下四倍分法强调集会盛况。修行者严肃恭敬，阐述受戒因缘，应受出家的缘故。此因心愿充足，详见《增支部注疏》详述，故在此乃据原文明说，便于了解。

Upaṭṭhākaparicchedavaṇṇanā侍者品之解释

§11

11.Nibaddhupaṭṭhākabhāvanti ārambhato paṭṭhāya yāva parinibbānā niyataupaṭṭhākabhāvaṃ. Aniyatuupaṭṭhākā pana bhagavato paṭhamabodhiyaṃ bahū ahesuṃ. Tenāha ‘‘bhagavato hī’’tiādi. Idāni ānandatthero yena kāraṇena satthu nibaddhupaṭṭhākabhāvaṃ upagato, yathā ca upagato, taṃ dassetuṃ ‘‘tattha ekadā’’tiādi vuttaṃ. ‘‘Ahaṃ iminā maggena gacchāmī’’ti āha anayabyasanāpādakena kammunā codiyamāno . Atha naṃ bhagavā tamatthaṃ anārocetvāva khemaṃ maggaṃ sandhāya ‘‘ehi bhikkhu iminā gacchāmā’’ti āha. Kasmā panassa bhagavā tamatthaṃ nārocesīti? Ārocitepi asaddahanto nādiyissati. Tañhi tassa hoti dīgharattaṃ ahitāya dukkhāyātiti. Teti te gamanaṃ, ‘‘ta’’nti vā pāṭho.

第十一节。始发时具有限制监督的状态，直到涅槃时恒常具有限制监督的状态。至于不恒常监督状态，在世尊首次觉悟时有许多现象。因此说『世尊之时』等语。如今阿难长老因某种缘故近到佛处监督状态，正如其所至，到来之后，为显现此事故说『当时有一日』等语。‘我将随此道行进’他言时，因所作业无他斥责。此后世尊未指示此事，仅嘱托稳健的道行，言‘来吧，比库，我们随此而行’。为何世尊不向他指示本意？因所指示者若不信，则将不遵行。其缘由是因他长期造作不善、痛苦故。如此解读该句‘ta’或作‘pāṭho’。

Anvāsattoti anubaddho, upadduto vā. Dhammagāravanissito saṃvego dhammasaṃvego ‘‘amhesu nāma tiṭṭhantesu bhagavatopi īdisaṃ jāta’’nti. ‘‘Ahaṃ upaṭṭhahissāmī’’ti vadanto dhammasenāpati atthato evaṃ vadanto nāma hotīti ‘‘ahaṃ bhante tumhe’’tiādi vuttaṃ. Asuññāyeva me sā disāti asuññāyeva mama sā disā. Tattha kāraṇamāha ‘‘tava ovādo buddhānaṃ ovādasadiso’’ti.

“连贯”意即连接、相关，或有妨碍。依赖于法宝的精进即法之精进，他说‘我们这些尚在此处之人中也生起了佛的此种状态’；他说‘我将监护’者为法军统领的实义，即其本义是‘我，比库们，你们’等所说。显现确无虚幻，显现者乃我。因由佛之训诲类似训导故其原因此处称为‘你的训言如佛训言’。

Vasituṃ na dassatīti ekagandhakuṭiyaṃ vāsaṃ na labhissatīti adhippāyo. Parammukhā desitassāpi dhammassāti suttantadesanaṃ sandhāya vuttaṃ. Abhidhammadesanā panassa parammukhāva pavattā pageva yācanāya. Tassā vācanāmaggopi sāriputtattherappabhavo. Kasmā? So niddesapaṭisambhidā viya therassa bhikkhuto gahitadhammakkhandhapakkhiyo. Apare pana ‘‘dhammabhaṇḍāgāriko paṭipāṭiyā tikadukesu devasikaṃ katokāso bhagavantaṃ pañhaṃ pucchi, bhagavāpissa pucchitapucchitaṃ nayadānavasena vissajjesi. Evaṃ abhidhammopi satthārā parammukhā desitopi therena sammukhā paṭiggahitova ahosī’’ti vadanti. Sabbaṃ vīmaṃsitvā gahetabbaṃ.

‘不可常住’意指不能长期居住于单一香舍。‘霸主’亦指虽为此处之教法首席所说的经文解说，言义供奉。唯有阿毗达摩教法首席开展指导时，仅为请求处。其言辞的出处乃生自沙利长老，何以？如同长老比库的理解分析，善执持教法蕴片。因此他人说‘持法库藏者按方法三时节，有如神祇般对世尊问题进问，世尊也以因缘示现，解答其所问。由此阿毗达摩及其上师共同被长老正受’。此说乃详尽已审，须加采纳。

Aggupaṭṭhākoti upaṭṭhāne sakkaccakāritāya aggabhūto upaṭṭhāko. Thero hi upaṭṭhākaṭṭhānaṃ laddhakālato paṭṭhāya bhagavantaṃ duvidhena udakena, tividhena dantakaṭṭhena, pādaparikammena, gandhakuṭipariveṇasammajjanenāti evamādīhi kiccehi upaṭṭhahanto ‘‘imāya nāma velāya satthu idaṃ nāma laddhuṃ vaṭṭati, idaṃ nāma kātuṃ vaṭṭatī’’ti cintetvā taṃ taṃ nipphādento mahatiṃ daṇḍadīpikaṃ gahetvā ekarattiṃ gandhakuṭipariveṇaṃ nava vāre anupariyāyati. Evaṃ hissa ahosi ‘‘sace me thinamiddhaṃ okkameyya, bhagavati pakkosante paṭivacanaṃ dātuṃ nāhaṃ sakkuṇeyya’’nti, tasmā sabbarattiṃ daṇḍadīpikaṃ hatthena na muñcati. Tena vuttaṃ ‘‘aggupaṭṭhāko’’ti.

“首席监督”指监护职责中苏醒勤谨为首的督导者。长老于接受监督职责时，除水中装备外，又备有三种牙制器、足部照料器具、环绕香舍的洒洒香水等诸般工作。如此坚持“于此时间监督者，谨守此职责”而思虑周密，手持重达杖灯者，夜以继日巡绕新香舍九天。其意谓“若我有昏沉时，世尊警觉将不容我得向世尊回答”。故不可松懈，始终手执杖灯。此故称为“首席监督”。

§12

12. Pitumātujātanagaraparicchedo pitumukhena āgatattā ‘‘pitiparicchedo’’ti vutto.

第十二节。父母、师长、家乡及城镇部分，因由父母而来，故称“父族部分”。

Vihāraṃ pāvisīti gandhakuṭiṃ pāvisi. Ettakaṃ kathetvāti kappaparicchedādinavavārapaṭimaṇḍitaṃ vipassīādīnaṃ sattannaṃ buddhānaṃ pubbenivāsapaṭisaṃyuttaṃ ettāvatā desanaṃ desetvā. Kasmā panettha bhagavā vipassīādīnaṃ sattannaṃyeva buddhānaṃ pubbenivāsaṃ kathesi, na buddhavaṃsadesanāyaṃ (bu. vaṃ. 64 gāthādayo) viya pañcavīsatiyā buddhānaṃ, tato vā pana bhiyyoti? Anadhikārato, payojanābhāvato ca. Buddhavaṃsadesanāyañhi (bu. vaṃ. 75) –

入寺，即入香舍。至于讲说，谓，展示有关七佛早前生活的故事时，解说由毗婆尸佛等七佛组成的法系传承，连贯连续详尽地讲解。为何佛于此处仅说毗婆尸佛等七佛早前生活故事，不详说佛族传承（佛系传记第六十四页谓二十五佛）？因无权且无利益。佛族传承文（佛族传记第七十五页）是另说。

‘‘Kīdiso te mahāvīra, abhinīhāro naruttama;

“伟大的勇士啊，你是何等的英勇，实为人中最胜；

Kamhi kāle tayā vīra, patthitā bodhimuttamā’’ti. ādinā –

在何时，你这勇士，达到了无上觉境？”如是问起——

Pavattaṃ taṃ pucchaṃ adhikāraṃ aṭṭhuppattiṃ katvā yassa sammāsambuddhassa pādamūle attanā mahābhinīhāro kato, taṃ dīpaṅkaraṃ bhagavantaṃ ādiṃ katvā yesaṃ catuvīsatiyā buddhānaṃ santikā bodhiyā laddhabyākaraṇo hutvā tattha tattha pāramiyo pūresi, tesaṃ paṭipattisaṅkhāto pubbenivāso, attano ca paṭipatti kathitā, idha pana tādiso adhikāro natthi , yena dīpaṅkarato paṭṭhāya, tato vā pana purato buddhe ārabbha pubbenivāsaṃ katheyya. Tasmā na ettha buddhavaṃsadesanāyaṃ viya pubbenivāso vitthārito. Yasmā ca buddhānaṃ desanā nāma desanāya bhājanabhūtānaṃ puggalānaṃ ñāṇabalānurūpā, na attano ñāṇabalānurūpā, tasmā tattha aggasāvakānaṃ, mahāsāvakānaṃ, (theragā. aṭṭha. 2.21 vaṅgīsattheragāthāvaṇṇanā) tādisānañca devabrahmānaṃ vasena desanā vitthāritā. Idha pana pakatisāvakānaṃ, tādisānañca devatānaṃ vasena pubbenivāsaṃ kathento sattannameva buddhānaṃ pubbenivāsaṃ kathesi. Tathā hi ne bhagavā palobhanavasena samuttejetuṃ sappapañcatāya kathāya desanaṃ matthakaṃ apāpetvāva gandhakuṭiṃ pāvisi. Tathā ca imissā eva desanāya anusārato āṭānāṭiyaparitta- (dī. ni. 3.275) desanādayo pavattā.

由此始发，经过反复询问及八次请求，究竟为那位正自觉者亲自于自身足下成就了大勇猛者的行为，于是以此为起点，论述成为如来之始。继而讲述那二十四位佛之降临觉境之因缘，以及其各自圆满的波罗蜜多功德，说明其过去生中修行轨迹和自己之修行过程。然而此处并无此类记述可资论证，从此以迦叶佛为先，向前推及诸佛之过去生。同时，佛传不将过去生细述如经文示现，因为佛陀所说的佛法乃适于亲近法而得智慧力量之人，非适合纯就自我智慧力量而言。故此经藏亦由诸上座弟子、大众长老及诸比库（八人，二十一人，二十二人等）注解而广布，并由天人、梵天等顺其教导而流布传习。此处则由诸同伴弟子及天神依其教判述说佛的过去生事迹，传述众多佛的过去生。正如世尊未以贪欲燃激欲令五妙善法失效，未使讲经受阻便进入香舍精舍。依此缘故，于此教法中对经典之演说恪守真实法义，尊重传法者原教理。

Apicettha bhagavā attano suddhāvāsacārikāvibhāviniyā uparidesanāya saṅgahatthaṃ vipassīādīnaṃ eva sattannaṃ sammāsambuddhānaṃ pubbenivāsaṃ kathesi. Tesaṃyeva hi sāvakā tadā ceva etarahi ca suddhāvāsabhūmiyaṃ ṭhitā, na aññesaṃ parinibbutattā. ‘‘Siddhatthatissaphussānaṃ kira buddhānaṃ sāvakā suddhāvāsesu upapannā upapattisamanantarameva imasmiṃ sāsane upakādayo viya arahattaṃ adhigantvā nacirasseva parinibbāyiṃsu, na tattha tattha yāvatāyukaṃ aṭṭhaṃsū’’ti vadanti. Tathā yesaṃ sammāsambuddhānaṃ paṭivedhasāsanaṃ ekaṃsato nicchaye na ajjāpi dharati, na antarahitaṃ, te eva kittento vipassīādīnaṃyeva bhagavantānaṃ pubbenivāsaṃ imasmiṃ sutte kathesi veneyyajjhāsayavasena. Apubbācarimaniyamo pana aparāparaṃ saṃsaraṇakasattavāsavasena ekissā lokadhātuyā icchitoti na tenetaṃ virujjhatīti daṭṭhabbaṃ. Nirantaraṃ matthakaṃ pāpetvāti abhijātito paṭṭhāya yāva pātimokkhuddeso yāva tā buddhakiccasiddhi, tāva matthakaṃ sikhaṃ pāpetvā. Na tāva kathitoti yojanā.

又世尊为明示自己含清修行境界者的上乘示范，为了勘验，详细叙述了七位正自觉者的过去生。其时这弟子们仍居于清净修行境界，尚未证得余余解脱。谓那已证得正等觉的三十三尊佛之弟子，俱生于清净境界，证得阿拉汉果，且在此之后不久即般涅槃，最多不过八十岁。如此说者，以示此正觉佛弟子的教法并未完全消亡。今时未被遗忘者，即此善知识们所宣说vipassi等佛之过去生活记录。在此法中，昔日行为及彼时未来行为相互继承，示现轮回诸生无间断。故不违背此理。世尊将著重论述从戒律规定至佛法成就之全过程教法。未明显宣说者，仅因存在轮回众生缘起法力所期望，故教法虽推陈出新，未被遗弃。

Tantinti dhammatantiṃ, pariyattinti attho. Puttaputtamātuyānavihāradhanavihāradāyakādīnaṃ sambahulānaṃ atthānaṃ vibhāvanavasena pavattavāro sambahulavāro.

此处‘tantinti’当解作“法”，‘pariyattinti’译为“意涵”。乃是为子孙及继承者，门徒及居士讲授教义之目的所设之详尽讲解，且广泛传行。

Sambahulavāravaṇṇanā众多次第之解释

Kāmañcāyaṃ pāḷiyaṃ anāgato, aṭṭhakathāsu āgatattā pana ānetvā dīpetabboti taṃ dīpento ‘‘sabbabodhisattānañhī’’tiādimāha. Kulavaṃso kulānukkamo. Paveṇīti paramparā. ‘‘Kasmā’’ti puttuppattiyā kāraṇaṃ pucchitvā taṃ vissajjento ‘‘sabbaññubodhisattānañhī’’tiādimāha, tena tesaṃ jātanagarādi paññāyamānaṃ ekaṃsato manussabhāvasañjānanatthaṃ icchitabbaṃ, aññathā yathādhippetabuddhakiccasiddhi eva na siyāti dasseti, yato mahāsattānaṃ carimabhave manussaloke eva pātubhāvo, na aññattha.

此处所称“未来之巴利语”，乃指巴利语经典及诠释传入后，被称为大灯的传续。灯喻传承，意为“庇护一切菩萨”。以族谱世系比喻传灯相承。询问为何如此，回答是为启示生生不息觉者的神通及前行之功德，以使人类知晓其佛陀修行轨迹。非则仅凭佛陀成佛之神力，难以说明。因大众众生终其生命，皆须在人世间再近佛身，方可成就无上正觉。无其他途径。

Sambahulaparicchedavaṇṇanā众多分别章的解释

Candādīnaṃ sobhāvisesaṃ raheti cajāpetīti rāhu, rāhuggaho, idha pana rāhu viyāti rāhu. Bandhananti ca anatthuppattiṭṭhānataṃ sandhāya vuttaṃ. Tathā mahāsattena vuttavacanameva gahetvā kumārassa ‘‘rāhulo’’ti nāmaṃ akaṃsu. Athāti nipātamattaṃ. Rocinīti rocanasīlā, ujjalarūpāti attho. Rucaggatīti rucaṃ pabhātaṃ āgatibhūtā, ga-kārāgamaṃ katvā vuttaṃ. Itthiratanabhāvato manussaloke sabbāsaṃ itthīnaṃ bimbapaṭicchannabhūtāti bimbā.

诸如月光等的光明与美丽悉皆被遮蔽，这就是所谓“罗睺”或“罗睺聚”。此处“罗睺”意指阴暗缠绕束缚，故称之为“羁绊”。据说是因为无法获得利益而生的束缚故如此称呼。如来大圣亦承此义称呼尊者库玛罗为“罗睺罗”，此名乃后加之词。词义详述：“罗睺”仅为音节名。“罗经”者，照耀之质；“光洁外貌”即其义。意即色泽光明、形貌洁净。“光亮品质”指光明或曙光已降临。取“嘎”音节入头而成。“一切女性世界中由于有对女性的珍爱，皆以女性之像为遮蔽”。此“像”意为表相或形貌的遮盖。

Jhānā vuṭṭhāyāti pādakajjhānato uṭṭhāya.

“禅那”由“足中禅”而起，谓其由足处升起故称。

Aṭṭhaṅgulubbedhāti aṭṭhaṅgulappamāṇabahalabhāvā. Cūḷaṃsena chādetvāti tiriyabhāgena ṭhapanavasena sabbaṃ vihāraṭṭhānaṃ chādetvā. Suvaṇṇayaṭṭhiphālehīti phālappamāṇāhi suvaṇṇayaṭṭhīhi. Suvaṇṇahatthipādānīti pakatihatthipādaparimāṇāni suvaṇṇakhaṇḍāni. Vuttanayenevāti cūḷaṃseneva. Suvaṇṇakaṭṭīhīti suvaṇṇakhaṇḍehi. Salakkhaṇānanti lakkhaṇasampannānaṃ sahassārānaṃ.

“八指长”指长度相当于八指宽度。“以小块覆盖”指用特殊方法，从旁边以钉状覆盖，覆盖整体住处之处。“黄金小块”指大小如花冠般的黄金小片。“黄金之手足”是指明显的手足尺寸，乃黄金小片。“据所言如小块般的”，意即与先前所述的小块相同。“黄金手环”指以黄金小片织成的项圈。“显著特征”指数以千计的明显特质。

Bodhipallaṅkoti abhisambujjhanakāle nisajjaṭṭhānaṃ. Avijahitoti buddhānaṃ tathānisajjāya anaññatthabhāvībhāvato apariccatto. Tenāha ‘‘ekasmiṃyeva ṭhāne hotī’’ti. Paṭhamapadagaṇṭhikāti pacchime sopānaphalake ṭhatvā ṭhapiyamānassa dakkhiṇapādassa patiṭṭhahanaṭṭhānaṃ. Taṃ pana yasmā daḷhaṃ thiraṃ kenaci abhejjaṃ hoti, tasmā ‘‘padagaṇṭhī’’ti vuttaṃ. Yasmiṃ bhūmibhāge idāni jetavanamahāvihāro, tattha yasmiṃ ṭhāne purimānaṃ sabbabuddhānaṃ mañcā paññattā, tasmiṃyeva padese amhākampi bhagavato mañco paññattoti katvā ‘‘cattāri mañcapādaṭṭhānāni avijahitāneva hontī’’ti vuttaṃ. Mañcānaṃ pana mahantakhuddakabhāvena mañcapaññāpanapadesassa mahantāmahantatā appamāṇaṃ, buddhānubhāvena pana so padeso sabbadā ekappamāṇoyeva hotīti ‘‘cattāri mañcapādaṭṭhānāni avijahitāneva hontī’’ti vuttanti daṭṭhabbaṃ. Vihāropi na vijahito yevāti etthāpi eseva nayo. Purimaṃ vihāraṭṭhānaṃ na pariccajatīti hi attho.

“觉床”指打坐时安坐之处。“不离座”指如佛陀般因无他意而不动，不离坐者。故说“在同一处”。“初步护法结”指立于后阶上，固定于右足之所在处。此处地势坚硬稳固，故称“结”。以前称此地为“觉床结”。当今此地即为祇树给孤独园。昔日诸佛皆于同处设立寝床，故曰“同处瑟床落，果德弥坐处即置”，称此地“有四床所，俱不离座”。据推量，此处寝床虽大小不一，但因佛陀威仪，此处时常独一无二，故称“四床所不离座”。即使此处并非原佛住处，也是现行住处不曾舍弃旧有住处之故。

Visiṭṭhā mattā vimattā, vimattāva vemattaṃ, visadisatāti attho. Pamāṇaṃ āroho. Padhānaṃ dukkarakiriyā. Rasmīti sarīrappabhā.

“卓绝”“满足”“极尽满足”，谓其极致境界。意谓量度极峰。因其功夫困难而称之为“精到”。“光辉”意为身体光彩。

‘‘Sattānaṃ pākatikahatthena chahattho majjhimapuriso, tato tiguṇaṃ bhagavato sarīrappamāṇanti bhagavā aṭṭhārasahattho’’ti vadanti. Apare pana bhaṇanti ‘‘manussānaṃ pākatikahatthena catuhattho majjhimapuriso, tato tiguṇaṃ bhagavato sarīrappamāṇanti bhagavā dvādasahattho upādinnakarūpadhammavasena, samantato pana byāmamattaṃ byāmappabhā pharatīti upari chahatthaṃ abbhuggato, bahalatarappabhā rūpena saddhiṃ aṭṭhārasahattho hotī’’ti.

“众生以半臂之长为半身中体”，以此三倍为佛体长，谓佛有十八半臂长。其他人说：“人以半臂为四分之身，以此三倍为佛体长，约十二半臂长。按护法形态周围金光闪闪并展开、超过此半臂数达六倍，故佛体长以十八半臂长为准。”

Addhaniyanti dīghakālaṃ.

他们长久地贮藏积累。

Ajjhāsayapaṭibaddhanti bodhisambhārasambharaṇakāle tathāpavattajjhāsayādhīnaṃ, tathāpavattapatthanānurūpaṃ vipulaṃ, vipulatarañca hotīti attho. Svāyamattho cariyāpiṭakavaṇṇanāyaṃ vuttanayeneva veditabbo. Ettha ca yasmā sarīrappamāṇaṃ, padhānaṃ, sarīrappabhā ca buddhānaṃ visadisāti idha pāḷiyaṃ anāgatā, tasmā tehi saddhiṃ vemattatāsāmaññena āyukulānipi idha āharitvā dīpitāni. Paṭividdhaguṇesūti adhigatasabbaññuguṇesu. Nanu ca bodhisambhāresu, veneyyapuggalaparimāṇe ca vemattaṃ natthīti? Saccaṃ natthi, tadubhayaṃ pana buddhaguṇaggahaṇena gahitameva hotīti na uddhaṭaṃ. Yadaggena hi sabbabuddhānaṃ buddhaguṇesu vemattaṃ natthi, tadaggena nesaṃ sambodhisambhāresupi vemattaṃ natthīti. Kasmā? Hetuanurūpatāya phalassa , ekanteneva veneyyapuggalaparimāṇe vemattabhāvo vibhāvito. Mahābodhisattānañhi hetuavatthāyaṃ sambhatūpanissayindriyaparipākā veneyyapuggalā carimabhave arahattasampattiyā paripositāni kamalavanāni sūriyarasmisamphassena viya tathāgataguṇānubhāvasamphassena vibodhaṃ upagacchantīti dīpesuṃ aṭṭhakathācariyā.

在成就菩提行蕴聚的时期，依止内意，正如适合内意的完全证知，广阔而更广阔，这就是其含义。此义亦当如习见般，在律藏注释中所述般知之。又因此处涉及身量、威仪及诸佛的身体光辉，巴利文意指未来，“未降临”，故此处与同类之辈一并，被尊贵者在此情境中引入，给予光明。所言“已证诸善法”，即指已得一切智慧之善法。然在成就菩提行蕴时，依照可计量的种类，与尊贵者之数量相比，并无庞大差异，实无此理。然此二者因佛德的涵摄，自然契合理义，无妄言。因何故？因缘及果报相称，使得在单纯可计量的尊贵者范围内显现庞大之相。大菩提萨埵者，因有因缘、缘起、感官成就，故在终末生时，经由如莲花园沐浴朝阳光芒，似佛陀德相之辉光触觉开悟，不可毁灭，得证光明，这是注释师们所传述的。

Nidhikumbhoti cattāro mahānidhayo sandhāya vadati. Jāto cāti. Ca-saddena katamahābhinīhāro cāti ayampi attho saṅgahitoti daṭṭhabbo. Vuttaṃ hetaṃ buddhavaṃse –

「财藏罐」指四大宝藏的汇合。其意为「生起」，合四字之称谓者是何等雄壮庄严？此亦有此涵义，得见为聚合。此理曾于佛系传记中宣说——

‘‘Tārāgaṇā virocanti, nakkhattā gaganamaṇḍale;

「星辰聚集辉映，诸星闪耀于空中圆顶；

Visākhā candimāyuttā, dhuvaṃ buddho bhavissatī’’ti. (bu. vaṃ. 65);

维萨迦月相辉映，恒常佛陀将来应当生出。」（佛系传，65）

‘‘Eteneva ca sabbabuddhānaṃ visākhānakkhatteneva mahābhinīhāro hotī’’ti ca vadanti.

又说：「藉由如此，所有佛陀之中，皆为有如维萨迦星般的大威严。」

§13

13.Ayaṃgatīti ayaṃ pavatti pavattanākāro, aññe pubbenivāsaṃ anussarantā iminā ākārena anussarantīti attho, yasmā cutito paṭṭhāya yāva paṭisandhi, tāva anussaraṇaṃ ārohanaṃ atītaatītataraatītatamādijātisaṅkhāte pubbenivāse ñāṇassa abhimukhabhāvena pavattīti katvā. Tasmā paṭisandhito paṭṭhāya yāva cuti, tāva anussaraṇaṃ orohanaṃ pubbenivāse paṭimukhabhāvena ñāṇassa pavattīti āha ‘‘pacchāmukhaṃ ñāṇaṃ pesetvā’’ti. Cutigantabbanti yaṃ panidaṃ cutiyā ñāṇagatiyā gantabbaṃ, taṃ gamanaṃ bujjhananti attho. Garukanti bhāriyaṃ dukkaraṃ. Tenāha ‘‘ākāse padaṃ dassento viyā’’ti. Aparampi kāraṇanti chinnavaṭumānussaraṇaṃ pacchāmukhaṃ ñāṇaṃ pesanato aparaṃ acchariyabbhutakāraṇaṃ. Yatrāti paccattatthe, nāmāti acchariyatthe nipāto, hi-saddo anatthako. Tenāha ‘‘yo nāma tathāgato’’ti. Evañca katvā ‘‘yatrā’’ti nipātavasena visuṃ yatra-saddaggahaṇaṃ samatthitaṃ hoti. Papañcenti sattasantānaṃ saṃsāre vitthārentīti papañcaṃ. Kammavaṭṭaṃ vuccatīti kilesavaṭṭassa papañcaggahaṇena, vipākavaṭṭassa dukkhaggahaṇena gahitattā. Pariyādinnavaṭṭeti sabbaso khepitavaṭṭe. ‘‘Maggasīlena phalasīlenā’’ti vatvā tayidaṃ maggaphalasīlaṃ lokiyasīlapubbakaṃ, buddhānañca lokiyasīlampi lokuttarasīlaṃ viya anaññasādhāraṇaṃ evāti dassetuṃ ‘‘lokiyalokuttarasīlenā’’ti vuttaṃ. Samādhipaññāsupi eseva nayo. Samādhipakkhāti samādhi ca samādhipakkhā ca samādhipakkhā, ekadesasarūpekaseso daṭṭhabbo. Tenāha ‘‘maggasamādhinā’’tiādi, ‘‘vihāro gahito vā’’ti ca. Samādhipakkhā nāma vīriyasatiādayo.

13. “Ayaṃgatī”是指“ayaṃ”即此，这是“pavatti”即运行、流转的状态或现象的样式，意谓他者在前生中所居住过的业位，沿着此流转形态而不断继承，即“anussaraṇa”，意为追随、依循。此处所说，即从死亡到再生之间的过程，此生的业报知识（ñāṇa）依前生的业事实根基而逐渐流转。因如此，死亡以后承受了前生的业报流转状态称为“上行”（ārohana），而从再生开始到死亡则为“下行”（orohana），即前生知识依各自的面向运行。这里“cutigantabba”即指之死时该流向，由死的现象进入下一生之实理。因业报的运转繁重困难，有如担负重担，故谓“garuka”即重负。此故称“ākāse padaṃ dassento viyā”——犹如“空气中现现阶位”。另外原因则为，断续的追忆——即中断的业流记忆称为“后面知识”（pacchāmukhaṃ ñāṇaṃ），称为极大奇妙的业力之故。所谓“yatrā”之助词，在此用以连接，使其为具有完整意义的表述。谓如来者名为“yo nāma tathāgato”，此言“namāti”只是一个语气助词，无实质含义。如是论断言，“papañcaṃ”指众生多种纷扰妄念在轮回中扩展，谓之烦恼轮回之起因与苦产生之根源。所谓“kammavaṭṭaṃ”是指恶业轮回因烦恼缠绕，果报则生苦难。所谓“pariyādinnavaṭṭa”即指被完全剥离的轮回。所谓“maggasīlena phalasīlenā”即因修行正道戒定慧三学之功德，得如世间法与出世间法两重德行，故佛亦授以示范“lokıyā lokuttarāsīlā”即世间和出世间功德相结合。定与慧相辅，谓为“samādhipakkhā”，明定为三分（samādhi）之一部分。故称“maggasamādhinā”指随正道定力而得证，亦覆盖有“vihāro gahito vā”即修行生活所摄之义。所谓“samādhipakkhā”中包括诸如精进、念觉等诸根因。

Sayanti attanā. Nīvaraṇādīhīti nīvaraṇehi ceva tadekaṭṭhehi ca pāpadhammehi, vitakkavicārādīhi ca. ‘‘Vimuttattāvimuttīti saṅkhyaṃ gacchantī’’ti iminā vimutti-saddassa kammasādhanataṃ āha aṭṭhasamāpattiādivisayattā tassa. Vimuttattāti ca ‘‘vikkhambhanavasena vimuttattā’’tiādinā yojetabbaṃ. Tassa tassāti aniccānupassanādikassa. Paccanīkaṅgavasenāti pahātabbapaṭipakkhaaṅgavasena. Paṭippassaddhante uppannattāti kilesānaṃ paṭippassambhanaṃ paṭippassaddhaṃ, so eva anto pariyosānabhāvato, tasmiṃ sādhetabbe nibbattattā, taṃtaṃmaggavajjhakilesānaṃ paṭippassambhanavasena pavattattāti attho. Kilesehi nissaṭatā, apagamo ca nibbānassa tehi vivittattā evāti āha ‘‘dūre ṭhitattā’’ti.

所谓“sayanti attanā”，即谓以自身判断表示。“nīvaraṇādi”是指烦恼等障碍及一切恶法，连同心中念头及思维等统一看作障碍。“vimuttattāvimutti”也是意指从障碍中解脱状态，因而称此词为修行成果名号，即“aṭṭhasamāpatti”八定及诸禅定所依。称“vimuttattā”乃是指借止息不善散乱心或称“vikkhambhana”，也表明身心无拘束之状态。此乃缘观无常等禅修实践所得。所谓“paccanīkaṅga”指应舍弃的障碍成分，即对应对境之当下反应。修行功德名为“paṭippassaddhante uppannattā”，即烦恼被压伏安住于破除状态，形成究竟结束之结论。那么因缘了知悉心烦恼被安住后，故得名执意修道，结果即趋向涅槃。所谓“kilesehi nissaṭatā”，即烦恼消灭，断除烦恼后得涅槃的寂静与安宁状态，即“dūre ṭhitattā”意指远离一切染污。

§16

16.Dhammadhātūti dhammānaṃ sabhāvo, atthato cattāri ariyasaccāni. Suppaṭividdhāti suṭṭhu paṭividdhā savāsanānaṃ sabbesaṃ kilesānaṃ pajahanato. Evañhi sabbaññutā, dasabalañāṇādayo cāti sabbe buddhaguṇā bhagavatā adhigatā ahesuṃ. Arahattaṃ dhammadhātūti keci. Sabbaññutañāṇanti apare. Dvīhi padehīti dvīhi vākyehi. Ābaddhanti paṭibaddhaṃ taṃmūlakattā uparidesanāya. Devacārikakolāhalanti attano devaloke cārikāyaṃ suddhāvāsadevānaṃ kutūhalappavattiṃ dassento suttantapariyosāne (dī. ni. aṭṭha. 2.91) vicāressati, atthato vibhāvessatīti yojanā. Ayaṃ desanāti ‘‘ito so bhikkhave’’tiādinā (dī. ni. 2.4) vitthārato pavattitadesanamāha. Nidānakaṇḍetiādito desitaṃ uddesadesanamāha. Sā hi imissā desanāya nidānaṭṭhāniyattā tathā vuttā.

16.“Dhammadhātū”即诸法的本质，另从意义上指四圣谛。谓“Suppaṭividdhāti”即对三藏教法诸法皆了了分明，断除一切染污。并且所有佛陀所证得的智慧力，皆起自于此完全明了的境界。其中“肚哇啦”等为释思想家。称“Arahattaṃ dhammadhātūti”意谓某些法即阿拉汉境界。说“Dvēhi padehi”指两个章节或两句话，以提示说明。谓“Devacārikakolāhal”即梵天听闻天界清净声闻，极乐之妙，处处照见教义终结之意，称之为“yōjanā”，即衡量标尺。此义即“āyati”赋予教导，由“ito so bhikkhave”开示敷陈。谓以因缘分为“nidānakaṇḍa”等分段阐释。故得全境教义分段结构之法。

Bodhisattadhammatāvaṇṇanā菩萨法性释

§17

17. ‘‘Vipassīti tassa nāma’’nti vatvā tassa anvatthataṃ dassetuṃ ‘‘tañca kho’’tiādi vuttaṃ. Vividhe attheti tirohitavidūradesagatādike nīlādivasena nānāvidhe, tadaññe ca indriyagocarabhūte te ca yathūpagate, vohāravinicchaye cāti nānāvidhe atthe. Passanakusalatāyāti dassane nipuṇabhāvena. Yāthāvato ñeyyaṃ bujjhatīti bodhi, so eva sattayogato bodhisattoti āha ‘‘paṇḍitasatto bujjhanakasatto’’ti. Sucintitacintitādinā pana paṇḍitabhāve vattabbameva natthi. Yadā ca panānena mahābhinīhāro kato, tato paṭṭhāya mahābodhiyaṃ ekantaninnattā bodhimhi satto bodhisattoti āha ‘‘bodhisaṅkhātesū’’tiādi. Maggañāṇapadaṭṭhānañhi sabbaññutañāṇaṃ, sabbaññutañāṇapadaṭṭhānañca maggañāṇaṃ ‘‘bodhī’’ti vuccati. ‘‘Sato sampajāno’’ti iminā catutthāya gabbhāvakkantiyā okkamīti dasseti. Catasso hi gabbhāvakkantiyo idhekacco gabbho mātukucchiyaṃ okkamane, ṭhāne, nikkhamaneti tīsu ṭhānesu asampajāno hoti, ekacco paṭhame ṭhāne sampajāno, na itaresu, ekacco paṭhame, dutiye ca ṭhāne sampajāno, na tatiye, ekacco tīsupi ṭhānesu sampajāno hoti. Tattha paṭhamā gabbhāvakkanti lokiyamahājanassa vasena vuttā, dutiyā asītimahāsāvakānaṃ (theragā. aṭṭha. 2.21 vaṅgīsattheragāthāvaṇṇanāya vitthāro) vasena, tatiyā dvinnaṃ aggasāvakānaṃ, paccekabuddhānañca vasena. Te kira kammajavātehi uddhaṃpādā adhosirā anekasataporise papāte viya yonimukhe khittā tāḷacchiggaḷena hatthī viya sambādhena yonimukhena nikkhamantā mahantaṃ dukkhaṃ pāpuṇanti, tena nesaṃ ‘‘mayaṃ nikkhamāmā’’ti sampajaññaṃ na hoti. Catutthā sabbaññubodhisattānaṃ vasena. Te hi mātukucchimhi paṭisandhiṃ gaṇhantāpi pajānanti, tattha vasantāpi pajānanti, nikkhamanakālepi pajānanti. Na hi te kammajavātā uddhaṃpāde adhosire katvā khipituṃ sakkonti, dve hatthe pasāritvā akkhīni ummīletvā ṭhitakāva nikkhamantīti. Ñāṇena paricchinditvāti pubbabhāge pañcamahāvilokanañāṇehi ceva ‘‘idāni cavāmī’’ti cutiparicchindanañāṇena ca aparabhāge ‘‘idha mayā paṭisandhi gahitā’’ti paṭisandhiparicchindanañāṇena ca paricchijja jānitvā.

17. 说“Vipassīti”意在说明此名之“实相观”，即其依缘及证悟事实。多重义理为世间与出世间等不同视野，包括诸根所缘境界。所谓“Passanakusalatāyāti”是形容观察详尽、圆通无碍的妙解。谓“bodhi”即觉，所谓“sattayogato bodhisatto”意指七品功德之觉者，道理明了的才是智者。且“paṇḍitasatto bujjhanakasatto”为称智者之慧解。即使经过深思熟虑亦不足以尽显，然而一旦被强烈驱使，便呈现对正觉（mahābodhi）专注之状态，称为“bodhisankhātesū”，即觉悟之意。以“maggañāṇapadaṭṭhāna”指对圣道智辨明立足，亦谓这就称作“bodhī”，即成就觉悟。所谓“sato sampajāno”指正念正知，四种意识对胎内状态的观察入微。因胎内不同阶段意识觉知状态存异：初胎不明，次胎知晓，第三胎知悉，第四胎全知，故根据众生类型分述。对此有详细注解，尤以圣者和漏尽长老群视为后天见证。此三阶段隐喻中，胎内多重意识反复出现，诸位圣者观此揭示出转生逻辑，指出诸生通达依缘何由回溯生成与断离。乃至“pañcamahāvilokanañāṇehi”及“cutiparicchindanañāṇena”意指觉照五大神眼中终断及入死前分明之见分离。前后相继观察，为入死与再生溯循之理证。

Pañcannaṃ mahāpariccāgānaṃ, ñātatthacariyādīnañca satipi pāramiyā pariyāpannabhāve sambhāravisesabhāvadassanatthaṃ visuṃ gahaṇaṃ. Tattha aṅgapariccāgo, nayanapariccāgo, attapariccāgo, rajjapariccāgo, puttadārapariccāgoti ime pañca mahāpariccāgā. Tatthāpi kāmaṃ aṅgapariccāgādayopi dānapāramīyeva, tathāpi pariccāgavisesabhāvadassanatthañceva sudukkarabhāvadassanatthañca mahāpariccāgānaṃ visuṃ gahaṇaṃ. Tato eva ca aṅgapariccāgatopi visuṃ nayanapariccāgaggahaṇaṃ, pariccāgabhāvasāmaññepi rajjapariccāgaputtadārapariccāgaggahaṇañca kataṃ. Ñātīnaṃ atthacariyā ñātatthacariyā, sā ca kho karuṇāyanavasena. Tathā sattalokassa diṭṭhadhammikasamparāyikaparamatthānaṃ vasena hitacariyā lokatthacariyā. Kammassakatāñāṇavasena, anavajjakammāyatanasippāyatanavijjāṭhānavasena, khandhāyatanādivasena, lakkhaṇattayāditīraṇavasena ca attano, paresañca tattha satipaṭṭhānena ñāṇacāro buddhacariyā, sā panatthato paññāpāramīyeva, ñāṇasambhāravisesatādassanatthaṃ pana visuṃ gahaṇaṃ. Buddhacariyānanti bahuvacananiddesena pubbayogapubbacariyādhammakkhānādīnaṃ saṅgaho daṭṭhabbo. Tattha gatapaccāgatavattasaṅkhātāya pubbabhāgapaṭipadāya saddhiṃ abhiññāsamāpattinipphādanaṃ pubbayogo. Dānādīsuyeva sātisayapaṭipatti pubbacariyā. ‘‘Yāva cariyāpiṭake saṅgahitā abhinīhāro pubbayogo, kāyādivivekavasena ekacariyā pubbacariyā’’ti keci. Dānādīnañceva appicchatādīnañca saṃsāranibbānesu ādīnavānisaṃsānañca vibhāvanavasena, sattānaṃ bodhittaye patiṭṭhāpanaparipācanavasena ca pavattakathā dhammakkhānaṃ. Koṭiṃ patvāti paraṃ pariyantaṃ paramukkaṃsaṃ pāpuṇitvā. Sattamahādānānīti aṭṭhavassikakāle ‘‘hadayamaṃsādīnipi yācakānaṃ dadeyya’’nti ajjhāsayaṃ uppādetvā dinnadānaṃ, maṅgalahatthidānaṃ, gamanakāle dinnaṃ sattasattakamahādānaṃ, maggaṃ gacchantena dinnaṃ assadānaṃ, rathadānaṃ, puttadānaṃ, bhariyādānanti imāni satta mahādānāni (cariyā. 79) datvā.

关于五种大舍，即奉献之大行，包括亲戚之利益行等三十种布施功德。五大舍分为：身体舍（aṅgapariccāgo）、眼舍（nayanapariccāgo）、自身舍（attanapariccāgo）、绳索舍（rajjapariccāgo）、子女配偶舍（puttadārapariccāgo）。其中即使欲望治下的身体舍等，仍属布施波罗蜜范畴，同时具备舍的特殊性质和深难显明之度，归为五大舍的总汇。由此，更分别明确眼舍、绳舍、子女配偶舍的分类，统统囊括分享力行。亲戚利行即知亲之行，为慈悲根本；世间因果与众生福祉及天道、彼岸生法的本质关系，皆是以因果相续及觉知行（satipaṭṭhāna）为龙头纲领，表彰智慧修行，即为菩提波罗蜜的智慧集盛。名之为“buddhacariyā”，广义指向诸位前贤依教修行之具体现象。其经过生死流转相续，承传到历代，结成前行智慧见知，最终达至智慧圆满。故前行于布施等生活实践时称为“pubbayoga”，代表初步骤，指向实证境界。特别对布施行为的坚持和实践，表达为一乘行最高功德。此称“pubbacariyā”即指诸先行遍入之智慧表现，三藏记载中对此有详细叙写。七大布施之一如“hadayamaṃsādi pi yācakānaṃ dadeyya”，指以心、肉等供养乞者，并记载召集大方学人及各行各种供养，举世无匹盛事。

‘‘Idāneva me maraṇaṃ hotū’’ti adhimuccitvā kālakaraṇaṃ adhimuttikālakiriyā, taṃ bodhisattānaṃyeva, na aññesaṃ. Bodhisattā kira dīghāyukadevaloke ṭhitā ‘‘idha ṭhitassa me bodhisambhārasambharaṇaṃ na sambhavatī’’ti katvā tattha vāsato nibbindamānasā honti, tadā vimānaṃ pavisitvā akkhīni nimīletvā ‘‘ito uddhaṃ me jīvitaṃ nappavattatū’’ti cittaṃ adhiṭṭhāya nisīdanti, cittādhiṭṭhānasamanantarameva maraṇaṃ hoti. Pāramīdhammānañhi ukkaṃsappavattiyā tasmiṃ tasmiṃ attabhāve abhiññāsamāpattīhi santānassa visesitattā attasinehassa tanubhāvena, sattesu ca mahākaruṇāya uḷārabhāvena adhiṭṭhānassa tikkhavisadabhāvāpattiyā bodhisattānaṃ adhippāyā samijjhanti. Citte, viya kammesu ca nesaṃ vasībhāvo, tasmā yattha upapannānaṃ pāramiyo sammadeva paribrūhanti. Vuttanayena kālaṃ katvā tattha upapajjanti. Tathā hi amhākaṃ mahāsatto imasmiṃyeva kappe nānājātīsu aparihīnajjhāno kālaṃ katvā brahmaloke nibbatto, appakameva kālaṃ tattha ṭhatvā tato cavitvā manussaloke nibbatto, pāramīsambharaṇapasuto ahosi. Tena vuttaṃ ‘‘bodhisattānaṃyeva, na aññesa’’nti. ‘‘Ekenaattabhāvena antarena pāramīnaṃ sabbaso pūritattā’’ti iminā payojanābhāvato tattha ṭhatvā adhimuttikālakiriyā nāma nāhosīti dasseti. Api ca tattha yāvatāyukaṭṭhānaṃ carimabhave anekamahānidhisamuṭṭhānapubbikāya dibbasampattisadisāya mahāsampattiyā nibbatti viya, buddhabhūtassa asadisadānādivasena anaññasādhāraṇalābhuppatti viya ca ‘‘ito paraṃ mahāpurisassa dibbasampattianubhavanaṃ nāma natthī’’ti ussāhajātassa puññasambhārassa vasenāti daṭṭhabbaṃ. Ayañhettha dhammatā.

“我今即死”为自主切断生命时令，谓此为时节因缘所成之自主切断生命，唯此为菩萨所有，非他众生。谓菩萨常于长寿天界安住时，生起对所居处积累不如意之念，便入天宫中闭目修清净，心意专注念生命不续，遂临死。菩萨因修持波罗蜜之法，得到超越众生的特别通达智慧，即能明了自心造作习气，于众多生命中施行大悲大愿，以强烈坚明之心力为本。此心力支配其身心行为，故发挥更大功用。由此，菩萨于必经时刻，必做理智安排，随缘时刻，应机而起。举例如我辈大圣世尊，在诸千劫多种生命中无数岁月持续修行，智慧增长到极致，于梵天界涅槃，短时现于人间涅槃，体现波罗蜜成就。故佛语“唯于菩萨，不为他人”表明此事。又因功德满足，故有“ekena attabhāvena antarena pāramīnaṃ sabbaso pūritattā”，即菩萨统一其智慧，圆满诸波罗蜜，其终而不昧失。此为自主切断生命之称。菩萨于此寿终时，其灵魂与肉身藏处积累大宝藏，宛如天上供养无数福报，获得无上殊胜功德，因为佛身不常在，故称无人能至，更无他如来能得此殊胜功德，此即缘此法理。

Manussagaṇanāvasena, na devagaṇanāvasena. Pubbanimittānīti cutiyā pubbanimittāni. Amilāyitvāti ettha amilātaggahaṇeneva tāsaṃ mālānaṃ vaṇṇasampadāyapi gandhasampadāyapi sobhāsampadāyapi avināso dassitoti daṭṭhabbaṃ. Bāhirabbhantarānaṃ rajojallānaṃ lepassapi abhāvato devānaṃ sarīragatāni vatthāni sabbakālaṃ parisuddhappabhassarāneva hutvā tiṭṭhantīti āha ‘‘vatthesupi eseva nayo’’ti. Neva sītaṃ na uṇhanti yassa sītassa paṭikāravasena adhikaṃ seviyamānaṃ uṇhaṃ, sayameva vā kharataraṃ hutvā abhibhavantaṃ sarīre sedaṃ uppādeyya, tādisaṃ neva sītaṃ, na uṇhaṃ hoti. Tasmiṃ kāleti yathāvuttamaraṇāsannakāle. Bindubinduvasenāti chinnasuttāya āmuttamuttāvaliyā nipatantā muttaguḷikā viya bindu bindu hutvā. Sedāti sedadhārā muccanti. Dantānaṃ khaṇḍitabhāvo khaṇḍiccaṃ. Kesānaṃ palitabhāvo pāliccaṃ.Ādi-saddena valittacataṃ saṅgaṇhāti. Kilantarūpo attabhāvo hoti, na pana khaṇḍiccapāliccādīti adhippāyo. Ukkaṇṭhitāti anabhirati. Sā natthi uparūpari uḷārauḷārānameva bhogānaṃ visesato duvijānanānaṃ upatiṭṭhahanato. Nissasantīti uṇhaṃ nissasanti. Vijambhantīti anabhirativasena vijambhanaṃ karonti.

由于具有凡人众生的性质，而非天众生的性质。所谓前行相，是指先前的种种前行相。所谓无污点，指这里通过去除污点的把握，显示这些花环的色泽圆满、香气圆满、美观圆满均不灭失。因为内部外部的尘垢污渍和污迹不存在，天众生体内的衣物常常如同清净明亮的状态而存在，故说“衣物之上亦如是”。既非寒冷又非炽热，若因对寒冷加以反制而过度使用炽热或睡眠中形成更坚硬的炽热，身体便有污点产生，如此则既非寒冷也非炽热。此处所谓炽热，指临近死亡之时的表现。所谓一点一滴，如断裂的绳索，由上而下断落成珠子状，珠子珠子地落下。所谓污点，是指污垢的流滴脱落。牙齿断裂部分称为破损。头发糙乱部分称为枯秃。用前缀词表示的破坏聚合，意为集合。称之为害避形，是所有自性的总和，但并非断裂破碎之形状，乃上主所辖制。所谓憎恨，即是不喜欢。此者无上下之间如同互相抵触、互相厌恶的状态，特别是二足有情的嗜好所在。所谓尽灭，是指炽热尽灭。所谓衰辩，是指由于不喜欢而进行的消散志向。

Paṇḍitā evāti buddhisampannā eva devatā. Yathā devatā sampatijātā ‘‘kīdisena puññakammena idha nibbattā’’ti cintetvā ‘‘iminā nāma puññakammena idha nibbattā’’ti jānanti, evaṃ atītabhave attanā kataṃ, aññadāpi vā ekaccaṃ puññakammaṃ jānantiyeva mahāpuññāti āha ‘‘ye mahāpuññā’’tiādi.

所谓聪明者，乃心智圆满的天众生。如天众生生发财物之感时，思惟“以何种善业在此生起？”并了知“以此正是善业而生”，同样对过去世自己所作、他世或某些善业也了知正是大善业，故称“诸大善者”如是。

Na paññāyanti ciratarakālattā paramāyuno. Aniyyānikanti na niyyānāvahaṃ sattānaṃ abhājanabhāvato. Sattā na paramāyuno honti nāma pāpussannatāyāti āha ‘‘tadā hi sattā ussannakilesā hontī’’ti. Etthāha – kasmā sammāsambuddhā manussaloke eva uppajjanti, na devabrahmalokesūti? Devaloke tāva nuppajjanti brahmacariyavāsassa anokāsabhāvato, tathā anacchariyabhāvato . Acchariyadhammā hi buddhā bhagavanto, tesaṃ sā acchariyadhammatā devattabhāve ṭhitānaṃ na pākaṭā hoti yathā manussabhūtānaṃ, devabhūte hi sammāsambuddhe dissamānaṃ buddhānubhāvaṃ devānubhāvato loko dahati, na buddhānubhāvato, tathā sati ‘‘sammāsambuddho’’ti nādhimuccati na sampasīdati, issaraguttaggāhaṃ na vissajjeti, devattabhāvassa ca cirakālādhiṭṭhānato ekaccasassatavādato na parimuccati. Brahmaloke nuppajjantīti etthāpi eseva nayo. Sattānaṃ tādisaggāhavinimocanatthañhi buddhā bhagavanto manussasugatiyaṃyeva uppajjanti, na devasugatiyaṃ. Manussasugatiyaṃ uppajjantāpi opapātikā na honti, sati ca opapātikūpapattiyaṃ vuttadosānativattanato, dhammaveneyyānaṃ dhammatantiyā ṭhapanassa viya dhātuveneyyānaṃ dhātūnaṃ ṭhapanassa icchitabbattā ca. Na hi opapātikānaṃ parinibbānato uddhaṃ sarīradhātuyo tiṭṭhanti. Manussaloke uppajjantāpi mahābodhisattā carimabhave manussabhāvassa pākaṭabhāvakaraṇāya pana dārapariggahampi karontā yāva puttamukhadassanā agāramajjhe tiṭṭhanti, paripākagatasīlanekkhammapaññādipāramikāpi na abhinikkhamantīti. Kiṃ vā etāya kāraṇacintāya ‘‘sabbabuddhehi āciṇṇasamāciṇṇā, yadidaṃ manussabhūtānaṃyeva abhisambujjhanā, na devabhūtāna’’nti. Ayamettha dhammatā. Tathā hi tadattho mahābhinīhāropi manussabhūtānaṃyeva ijjhati, na devabhūtānaṃ.

他们不会长期不觉悟地活得极为长久。不迁无常，是不令众生入恶趣的本性。众生并非长寿，乃因烦恼熏染，故说“当时众生烦恼熏染”。如此说：为何正自觉者仅在人间出世，而非生于天或梵天界？天界之人不会生，是因修梵行之行持极罕有，或缺乏超越之行。佛陀的殊胜教法超凡脱俗，故此处修行之天并无明显显现如同人身。况且，天众生长期住于天，无法解脱，只因执著固守，局限千万年甚至更久。梵天界亦不生起佛陀。此处告诉我们，佛陀为众生生起，是为众生安乐的缘故，而非天众生之乐。即便生于人间，成佛之时所作有为，不会上升天界为之，故佛陀乃现人间。故佛陀之生起乃造福人间，非为天众生。天上境界缺乏具足大善紧要因缘，佛陀为使大善成熟，故在人间出现。大善成熟已成，佛陀修持十波罗蜜及具足出离且不退转。

Kasmā pana sammāsambuddhā jambudīpe eva uppajjanti, na sesadīpesu? Keci tāva āhu ‘‘yasmā pathaviyā nābhibhūtā, buddhānubhāvasahitā acalaṭṭhānabhūtā bodhimaṇḍabhūmi jambudīpe eva, tasmā jambudīpe eva uppajjantī’’ti, tathā ‘‘itaresampi avijahitaṭṭhānānaṃ tattheva labbhanato’’ti. Ayaṃ panettha amhākaṃ khanti – yasmā purimabuddhānaṃ, mahābodhisattānaṃ, paccekabuddhānañca nibbattiyā sāvakabodhisattānaṃ sāvakabodhiyā abhinīhāro, sāvakapāramiyā sambharaṇaṃ, paripācanañca buddhakhettabhūte imasmiṃ cakkavāḷe jambudīpe eva ijjhati, na aññattha. Veneyyānaṃ vinayanattho ca buddhuppādoti aggasāvakamahāsāvakādi veneyyavisesāpekkhāya etasmiṃ jambudīpe eva buddhā nibbattanti, na sesadīpesu. Ayañca nayo sabbabuddhānaṃ āciṇṇasamāciṇṇoti. Tesaṃ uttamapurisānaṃ tattheva uppatti sampatticakkānaṃ viya aññamaññūpanissayato aparāparaṃ vattatīti daṭṭhabbaṃ, eteneva imaṃ cakkavāḷaṃ majjhe katvā iminā saddhiṃ cakkavāḷānaṃ dasasahassasseva khettabhāvo dīpito ito aññassa buddhānaṃ uppattiṭṭhānassa tepiṭake buddhavacane anupalabbhanato. Tenāha ‘‘tīsu dīpesu buddhā na nibbattanti, jambudīpeyeva nibbattantīti dīpaṃ passī’’ti. Iminā nayena desaniyāmepi kāraṇaṃ nīharitvā vattabbaṃ.

为何正自觉者仅在钻石洲（即印度次大陆）出现，而不在其他大陆？有人说因为大地曾未为所破坏，且佛陀现身之地多附带佛陀光明之不可移动所在，即菩提场所皆在钻石洲。又说其他无垢不可毁坏之地亦得果位。这里说明，因我们缘故，历代佛陀、菩萨等成就及声闻菩萨、具足菩提波罗蜜等专注于钻石洲这一轮中，故佛陀皆在此洲出世，不于他洲。缘于佛陀教法之传承、实修，佛陀在此洲而非他洲现起。故说“诸佛不现他洲，唯现钻石洲”，应知此理。由此缘故，讲经传播原因亦在于这一原则，不应忽视。

Idānica khattiyakulaṃ lokasammataṃ brāhmaṇānampi pūjanīyabhāvato. ‘‘Rājā pitā bhavissatī’’ti kulaṃ passi pituvasena kulassa niddisitabbato.

现今贵族世家（即刹帝利族群）及世俗常见婆罗门皆被奉为可受尊重者。由此可见，王者为父之族系应加尊敬，因以父为视角而定此族属。

‘‘Dasannaṃ māsānaṃ upari satta divasānī’’ti passi, tena attano antarāyābhāvaṃ aññāsi, tassā ca tusitabhave dibbasampattipaccanubhavanaṃ.

观察说“超过十个月又七天”者，因此知其自身障碍消除。该人即在欲界天中的兜率天体验神通威力。

Tā devatāti dasasahassicakkavāḷadevatā. Kathaṃ pana tā devatā tadā bodhisattassa pūritapāramibhāvaṃ, kathaṃ cassa buddhabhāvaṃ jānantīti? Mahesakkhānaṃ devatānaṃ vasena, yebhuyyena ca tā devatā abhisamayabhāgino. Tathā hi bhagavato dhammadānasaṃvibhāge anekavāraṃ dasasahassacakkavāḷadevatāsannipāto ahosi.

所谓天神者，即十千世界轮天神。然则彼时彼天神如何了知菩萨已具足度越彼岸之德，如何了知其已成佛之相？以众多天神所共居及彼天众皆共有觉照之智，故彼时世尊于施法传授多次，有十千世界轮天神会集而成团。

‘‘Cavāmī’’ti jānāti cutiāsannajavanehi ñāṇasahitehi cutiyā upaṭṭhitabhāvassa paṭisaṃviditattā. Cuticittaṃ na jānāti cuticittakkhaṇassa ittarabhāvato. Tathā hi taṃ cutūpapātañāṇassapi avisayova. Paṭisandhicittepi eseva nayo. Āvajjanapariyāyoti āvajjanakkamo. Yasmā ekavāraṃ āvajjitamattena ārammaṇaṃ nicchinituṃ na sakkā, tasmā taṃ evārammaṇaṃ dutiyaṃ, tatiyañca āvajjitvā nicchayati. Āvajjanasīsena cettha javanavāro gahito. Tenāha ‘‘dutiyatatiyacittavāre eva jānissatī’’ti. Cutiyā puretaraṃ katipayacittavārato paṭṭhāya ‘‘maraṇaṃ me āsanna’’nti jānanato ‘‘cutikkhaṇepi cavāmīti jānātī’’ti vuttaṃ. Paṭisandhiyā pana apubbabhāvato paṭisandhicittaṃ na jānāti. Nikantiyā uppattito parato ‘‘asukasmiṃ me ṭhāne paṭisandhi gahitā’’ti jānāti. Tasmiṃ kāleti paṭisandhiggahaṇakāle. Dasasahassilokadhātu kampatīti ettha kampanakāraṇaṃ heṭṭhā brahmajālavaṇṇanāyaṃ (dī. ni. ṭī. 1.149) vuttameva. Atthato panettha yaṃ vattabbaṃ, taṃ parato mahāparinibbānavaṇṇanāyaṃ (dī. ni. aṭṭha. 2.171) āgamissati. Mahākāruṇikā buddhā bhagavanto sattānaṃ hitasukhavidhānatapparatāya bahulaṃ somanassikāva hontīti tesaṃ paṭhamamahāvipākacittena paṭisandhiggahaṇaṃ aṭṭhakathāyaṃ (dī. ni. aṭṭha. 2.17; dha. sa. aṭṭha. 498; ma. ni. aṭṭha. 4.200) vuttaṃ. Mahāsivattheropana yadipi mahākāruṇikā buddhā bhagavanto sattānaṃ hitasukhavidhānatapparāva, vivekajjhāsayā pana visaṅkhāraninnā sabbasaṅkhāresu ajjhupekkhanabahulāti pañcamamahāvipākacittena paṭisandhiggahaṇamāha.

“我将去”者，谓于临死时通过生断时与智慧相应郑重死亡之现起状态之认知。临死心识非指死亡刹那之他系意识，亦如同断命之知亦非客观经验。又于还未命终之识亦不尽了知，谓起于下生时识也。如同进阶假说，谓第一个作用即令某一对象不能得已决定，因此不断第二第三次再进阶决定。此处递进阻碍已加被止息故曰“唯知二三次心波动”。先前某几次心矿已了知将死，故称“即便死亡刹那亦知将去”。而新生识则未出非有生前经验。后生识出现时自知“我于此处发生复生”。彼时即为连结之时刻。谓此十千世界震动之由来，此震因下文梵天网中记述已明。此处所述义理，将在后文大般涅槃品中进详说明。悲愍曰佛陀为众生利益幸福勤精进，多享喜乐，第一大果识为连结识，于本注疏多有记载。又如大湿长老论述，悲愍佛陀振奋众生于利益幸福勤精进，清净寂静闻思修习于所有行中，具足第五大果识即连结识。

Pure puṇṇamāya sattamadivasato paṭṭhāyāti puṇṇamāya pure sattamadivasato paṭṭhāya, sukkapakkhe navamito paṭṭhāyāti attho. Sattame divaseti navamito sattame divase āsaḷhipuṇṇamāyaṃ. Idaṃ supinanti idāni vuccamānākāraṃ. Majjhimaṭṭhakathāyaṃ pana ‘‘anotattadahaṃ netvā ekamantaṃ aṭṭhaṃsu. Atha nesaṃ deviyo āgantvā manussamalaharaṇatthaṃ nhāpetvā’’ti (ma. ni. aṭṭha. 4.200) vuttaṃ. Tattha nesaṃ deviyoti mahārājūnaṃ deviyo. Caritvāti gocaraṃ caritvā.

“过去于满月第七日造作者”即指在满月之日前的第七日，或指月中下旬的第九日。此义为中部论云：“我于夜间不定位处独坐八日，再有诸天临降为驱除人间恶鬼作沐浴仪式。”此处天者即大王众神。行为者意谓盘桓于处所。

Haritūpalittāyāti haritena gomayena kataparibhaṇḍāya. ‘‘So ca kho purisagabbho, na itthigabbho, putto te bhavissatī’’ti ettakameva te brāhmaṇā attano supinasatthanayena kathesuṃ. ‘‘Sace agāraṃ ajjhāvasissatī’’tiādi pana devatāviggahena tamatthaṃ yāthāvato pavedesuṃ.

“被绿色牛粪污秽者”意指被绿色之牛粪所污染。彼时婆罗门为其梦境安护，各言：“此男胎而非女胎，将为汝子。”此类婆罗门以其梦境为安乐之因作斯言。若其将留止于故舍等，天神则将以合适方式劝诫彼人。

Dhammatāti ettha dhamma-saddo ‘‘jātidhammānaṃ bhikkhave sattāna’’ntiādīsu (ma. ni. 1.131; 3.373; paṭi. ma. 1.33) viya pakatipariyāyo, dhammo eva dhammatā yathā devo eva devatāti āha ‘‘ayaṃ sabhāvo’’ti, ayaṃ pakatīti attho. Svāyaṃ sabhāvo atthato tathā niyatabhāvoti āha ‘‘ayaṃ niyāmoti vuttaṃ hotī’’ti. Niyāmo pana bahuvidhoti te sabbe atthuddhāranayena uddharitvā idhādhippetaniyāmameva dassetuṃ ‘‘niyāmo ca nāmā’’tiādi vuttaṃ. Tattha kammānaṃ niyāmo kammaniyāmo. Esa nayo utuniyāmādīsu tīsu. Itaro pana dhammo eva niyāmo dhammaniyāmo, dhammatā.

“法”一词，此处乃指“诸有生法”等语义如中部论与大念处经所说。法即法蕴本体，如同天即天体。谓法体为“此性质”，即所谓“此为本性”，故云“此谓法规”。自身之本体由来即定律，故云“此为规定”。规定多种，此处举例诸行律故。引出“律名”等文。於是，业法则为行律。此为季节律等三种之一。另者，法即是规定、业制、法体。

Kusalassa kammassa. Nisento tikhiṇaṃ karonto.

此为善业之意，内含坚锐之功，作用激烈。

Arūpādibhūmibhāgavisesavasena utuvisesadassanato utuvisesena sijjhamānānaṃ rukkhādīnaṃ pupphaphalādiggahaṇaṃ ‘‘tesu tesu janapadesū’’ti visesetvā vuttaṃ. Tasmiṃ tasmiṃ kāleti tasmiṃ tasmiṃ vasantādikāle.

由于包含无色等诸界分部之特色，因日光等特殊的显现而显现得明晰，且因树木等诸花果的聚集，遂在『于各各国土』之中分别而说。即时中、岁月中，及诸时节，如夏季等次第相续。

Madhurato bījato tittato bījatoti yojanā.

此处所谓『蜜意者』，是指种子的传递，种子的传播界限称为游程。

§18

18. Vattamānasamīpe vattamāne viya voharitabbanti ‘‘okkamatī’’ti vuttanti āha ‘‘okkanto hotīti ayamevattho’’ti. Evaṃ hotīti evaṃ vuttappakārenassa sampajānanā hoti. Na okkamamāne paṭisandhikkhaṇassa duviññeyyatāya. Yathā ca vuttaṃ ‘‘paṭisandhicittaṃ na jānātī’’ti. Dasasahassacakkavāḷapattharaṇena vā appamāṇo. Ativiya samujjalanabhāvena uḷāro. Devānubhāvanti devānaṃ pabhānubhāvaṃ. Devānañhi pabhaṃ so obhāso abhibhavati, na tesaṃ ādhipaccaṃ. Tenāha ‘‘nivatthavatthassā’’tiādi.

关于当前所在之处，近以其环境而观察时，谓之“行进之处”，言曰：“已行至此者，此时地即是境界。”如此知晓，是因如实说法的缘故。非于行进时即能分辨彼此往来，正如语云：“不知轮回心念。”用一万俱胝轮回之大数为无量的象征，因光明过甚而极为明显。如天光映现天人光辉，天人的光明彼此涵盖，非彼此独占。是以称曰“如入灭处”等。

Lokānaṃ lokadhātūnaṃ antaro vivaro lokantaro, so eva itthiliṅgavasena ‘‘lokantarikā’’ti vutto. Rukkhagacchādinā kenaci na haññantīti aghā, asambādhā. Tenāha ‘‘niccavivaṭā’’ti. Asaṃvutāti heṭṭhā, upari ca kenaci na pihitā. Tena vuttaṃ ‘‘heṭṭhāpi appatiṭṭhā’’ti. Tattha pi-saddena yathā heṭṭhā udakassa pidhāyikā pathavī natthīti asaṃvutā lokantarikā, evaṃ uparipi cakkavāḷesu viya devavimānānaṃ abhāvato asaṃvutā appatiṭṭhāti dasseti. Andhakāro ettha atthīti andhakārā. Cakkhuviññāṇaṃ na jāyati ālokassa abhāvato, na cakkhuno. Tathā hi ‘‘tena obhāsena aññamaññaṃ sañjānantī’’ti vuttaṃ. Jambudīpe ṭhitamajjhanhikavelāyaṃ pubbavidehavāsīnaṃ atthaṅgamanavasena upaḍḍhaṃ sūriyamaṇḍalaṃ paññāyati, aparagoyānavāsīnaṃ uggamanavasena, evaṃ sesadīpesu pīti āha ‘‘ekappahāreneva tīsu dīpesu paññāyantī’’ti. Ito aññathā pana dvīsu eva dīpesu ekappahārena paññāyantīti. Ekekāya disāya nava nava yojanasatasahassāni andhakāravidhamanampi imināva nayena daṭṭhabbaṃ. Pabhāya nappahontīti attano pabhāya obhāsituṃ anabhisambhunanti. Yugandharapabbatappamāṇe ākāse vicaraṇato ‘‘cakkavāḷapabbatassa vemajjhena vicarantī’’ti vuttaṃ.

世间诸世界之间空隙，称为世间之间，此空隙被比为女性之形态。以树木林木为界，无相毁坏，故谓之坚固。此谓为“不受束缚”，下方、上方各有所不闭遮，如说“虽处于下亦无倒置”。此地称施水受阻处无，如实无拘状态，世界之间如是。天人宫殿缺失，亦不受拘束无倒置，表明其无实体。暗黑即为无光，因无光故眼识不生。正如经典所说，“因其光明，互相认识。”位于人间之中，正午时分，古昔众生旅行经过，日轮现形，可见有些明显，有些不明显。通常三日仅一轮明现。其他地方不同，有两日同时明现。各方九百千由旬，视之犹如黑暗，因其缺乏光明难辨。自己没有光明，不能自照光亮。称作“如天球山中间绕行”者是此义。

Vāvaṭāti khādanatthaṃ gaṇhituṃ upakkamantā. Viparivattitvāti vivattitvā. Chijjitvāti mucchāpattiyā ṭhitaṭṭhānato muccitvā, aṅgapaccaṅgachedanena vā chijjitvā. Accantakhāreti ātapasantāpābhāvena atisītabhāvameva sandhāya accantakhāratā vuttā siyā. Na hi taṃ kappasaṇṭhahanaudakaṃ sampattikaramahāmeghavuṭṭhaṃ pathavisandhārakaṃ kappavināsakaṃ udakaṃ viya khāraṃ bhavituṃ arahati. Tathā hi sati pathavīpi vilīyeyya, tesaṃ vā pāpakammabalena petānaṃ udakassa pubbakheḷabhāvāpatti viya tassa udakassa tadā khārabhāvāpatti hotīti vuttaṃ ‘‘accantakhāre udake’’ti.

所谓掘取者，是指取用作食物。反转者，意指转动离开。切断者，以断绝手足者为例。所谓切得甚深者，是指因热烈难耐，寒冷等侵袭而更深切割之象征。非如盐水之广布，破坏土地之大雨，也非破坏稻作之水。以此比喻，土地虽湿润，非能盐碱化；但若借恶业之力，如饿鬼饮水之污浊，水则成盐碱，所以说“水中有深切”。

Ekayāgupānamattampīti pattādibhājanagataṃ yāguṃ gaḷociādiuddharaṇiyā gahetvā pivanamattampi kālaṃ. Samantatoti sabbabhāgato chappakārampi.

所谓独持之祭品分量，是指如谷物、祭物之分配，称为约定分量，饮用时亦有限度。所谓“四面”，指各方八面也。

§19

19.Catunnaṃmahārājānaṃ vasenāti vessavaṇādicatumahārājabhāvasāmaññena.

19. 此处论及四大帝王的统治地位，是指具有包括毗舍卫大帝在内四大帝王共通的王权特质。

Yathāvihāranti yathāsakaṃ vihāraṃ.

他们依照各自的方位，居住于各自对应的宫所。

§20

20.Pakatiyāti attano pakatiyā eva. Tenāha ‘‘sabhāvenevā’’ti. Parassa santike gahaṇena vinā attano sabhāveneva sayameva adhiṭṭhahitvā sīlasampannā. Bodhisattamātāpīti amhākaṃ bodhisattamātāpi. Kāladevilassāti yathā kāladevilassa santike aññadā gaṇhāti, bodhisatte pana…pe… sayameva sīlaṃ aggahesi, tathā vipassībodhisattamātāpīti adhippāyo.

20. “Pakatiyā”意指自身的帷幕，用此表达“在自己的宫殿中”。因而说“正是在自己的宫殿里”。无需在他人所在处借用帷幕，自己独自安住于自己的宫殿，且具足清净的戒行。所谓菩萨之母，是指我们的菩萨之母。所谓“时神妆饰”，如同当时神灵在其附近承担各种职责，菩萨却自己正持清净戒。正如称这位菩萨为“毗婆尸菩萨之母”，就是说持戒的权威。

§21

21.‘‘Manussesū’’ti idaṃ pakaticārittavasena vuttaṃ, ‘‘manussitthiyā nāma manussapurisesu purisādhippāyacittaṃ uppajjeyyā’’ti. Bodhisattassa mātuyā pana devesupi tādisaṃ cittaṃ nuppajjateva. Yathā bodhisattassa ānubhāvena bodhisattamātu purisādhippāyacittaṃ nuppajjati, evaṃ tassa ānubhāveneva sā kenaci purisena anabhibhavanīyāti āha ‘‘pādā na vahanti dibbasaṅkhalikā viya bajjhantī’’ti.

21. “在众生中”这句话是以宫殿为比喻而说，意即“在人的世界中，人类当中应当生起为人类之主的志向”。菩萨之母及诸天神亦未必生起此种志向。正如菩萨实际体验中，菩萨之母未曾生起世俗的为人之主的心地。因此说“其脚不踏天罗网，如同被刺破”暗喻其不受烦恼缠缚。

§22

22. Pubbe ‘‘kāmaguṇūpasaṃhitaṃ cittaṃ nuppajjatī’’ti vuttaṃ, puna ‘‘pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricāretī’’ti ca vuttaṃ. Kathamidaṃ aññamaññaṃ na virujjhatīti āha ‘‘pubbe’’tiādi. Vatthupaṭikkhepoti abrahmacariyavatthupaṭisedho. Tenāha ‘‘purisādhippāyavasenā’’ti. Ārammaṇapaṭilābhoti rūpādipañcakāmaguṇārammaṇasseva paṭilābho.

22. 过去曾说“欲乐缠绕的心不会生起”，又说“持守五种欲乐，已完全和谐且相随护持”。如何不相斥呢？答案是“过去”等字表示时间先后。称“厌弃世俗生活是戒律禁止”，因此说“为人之主的意思”，这是指对五欲的对象即色等事物的执着。

§23

23.Kilamathoti khedo, kāyassa garubhāvakathinabhāvādayopi tassā tadā na honti eva. ‘‘Tirokucchigataṃ passatī’’ti vuttaṃ. Kadā paṭṭhāya passatīti āha ‘‘kalalādikālaṃ atikkamitvā’’tiādi. Dassane payojanaṃ sayameva vadati. Tassa abhāvato kalalādikāle na passati. Puttena daharena mandena uttānaseyyakena saddhiṃ. ‘‘Yaṃ taṃ mātū’’tiādi pakaticārittavasena vuttaṃ. Cakkavattigabbhatopi hi savisesaṃ bodhisattagabbho parihāraṃ labhati puññasambhārassa sātisayattā, tasmā bodhisattamātā ativiya sappāyāhārācārā ca hutvā sakkaccaṃ pariharati. Sukhavāsatthanti bodhisattassa sukhavāsatthaṃ. Puratthābhimukhoti mātu purimabhāgābhimukho. Idāni tirokucchigatassa dissamānatāya abbhantaraṃ, bāhirañca kāraṇaṃ dassetuṃ ‘‘pubbe katakamma’’ntiādi vuttaṃ. Assāti deviyā. Vatthunti kucchiṃ. Phalikaabbhapaṭalādino viya bodhisattamātukucchitacassa patanubhāvena ālokassa vibandhābhāvato yathā bodhisattamātā kucchigataṃ bodhisattaṃ passati, kiṃ evaṃ bodhisattopi mātaraṃ, aññañca purato ṭhitaṃ rūpagataṃ passati, noti āha ‘‘bodhisatto panā’’tiādi. Kasmā pana sati cakkhumhi, āloke ca na passatīti āha ‘‘na hi antokucchiyaṃ cakkhuviññāṇaṃ uppajjatī’’ti. Assāsapassāsā viya hi tattha cakkhuviññāṇampi na uppajjati tajjassa samannāhārassa abhāvato.

23. “忧伤”是指身体的沉重坚硬等种种痛苦，此时并无此苦。说“观看时有下降”的情况，指“超越泛滥的时间”，观照自我即四体不安的现象。如“母亲与孩子共同惨淡呻吟”等说，均是宫殿隐喻的表达。菩萨母亲虽处于病苦的极端状态，仍极力保护此菩萨以众功德资粮。因此说“为菩萨母所乐住”的意思。向东方转，是指母亲面向前方。现今称其为“观看时有下降的现象”，并指内外因以显现此况，谓“既往的业”。“女神”和“帷幕”是指母亲的宫帐。由宫体及楼盖等障蔽，菩萨母观看菩萨的眼光不受阻碍，就如菩萨母在宫殿中观看菩萨一样。若菩萨在母亲前方，且亲眼见色身，其目不及观察此境。说明“菩萨则……”等语。缘何虽有视力却不能看见？答曰“虽有眼识却不生”，如呼吸一般，此时因无根具故，视识未生。

§24

24. Yathā aññā itthiyo vijātappaccayā tādisena rogena abhibhūtāpi hutvā maranti, bodhisattamātu pana bodhisatte kucchigate tassa vijāyananimittaṃ, na koci rogo uppajjati, kevalaṃ āyuparikkhayeneva kālaṃ karoti, svāyamattho heṭṭhā vutto eva. ‘‘Bodhisattena vasitaṭṭhānañhī’’tiādi tassa kāraṇavacanaṃ. Aññesaṃ aparibhoganti aññehi na paribhuñjitabbaṃ, na paribhogayogyanti attho. Tathā sati bodhisattapitu aññāya aggamahesiyā bhavitabbaṃ, tathāpi bodhisattamātari dharantiyā ayujjamānakanti āha ‘‘na ca sakkā’’tiādi. Apanetvāti aggamahesiṭhānato nīharitvā. Attani chandarāgavaseneva bahiddhā ārammaṇapariyesanāti visayinisārāgo sattānaṃ visayesu sārāgassa balavakāraṇanti dassento āha ‘‘sattānaṃ attabhāve chandarāgo balavā hotī’’ti. Anurakkhituṃ na sakkotīti sammā gabbhaparihāraṃ nānuyuñjati. Tena gabbho bahvābādho hoti. Vatthu visadaṃ hotīti gabbhāsayo visuddho hoti. Mātu majjhimavayassa tatiyakoṭṭhāse bodhisattagabbhokkamanampi tassā āyuparimāṇavilokaneneva saṅgahitaṃ vayovasena uppajjanakavikārassa parivajjanato. Itthisabhāvena uppajjanakavikāro pana bodhisattassa ānubhāveneva vūpasamati.

如同别的女子因生育而受某种疾病缠绕，最终死亡，但就菩萨母亲而言，菩萨胚胎中出现的一些现象，并非因病而生，没有任何疾病产生，只是寿元终结的时刻临到。此乃其自然命数，正如上已说的“菩萨身居胎内”的原因言语。其他人不可侵犯所有物，亦非由他人享用或供养，且无所依附。诸如此理，应认为菩萨母亲是尊贵的女王，而其怀胎孕育菩萨乃是不可轻视的。所谓“不可”，意指除去尊贵身份自身的贪恋，外求诸物来满足欲望，此乃众生对各种对象产生的贪欲，谓之“众生于自性中贪欲之力强”。因不能保护胎儿，故菩萨虽尽正当胎中保护，然胎儿仍多患难。然此患难因缘清净，其胎藏亦清净。母亲在孕中期第三个月，菩萨胎动亦因其寿命长短得以观察，随年龄变化，胎中诸变化亦得以见闻。女子之体质产生变化，但菩萨的胎动受其微妙的感应而自然平息。

§25

25.Sattamāsajātoti paṭisandhiggahaṇato sattame māse jāto. So sītuṇhakkhamo na hoti ativiya sukhumālatāya. Aṭṭhamāsajāto kāmaṃ sattamāsajātato buddhivayavā, ekacce pana cammapadesā vuddhiṃ pāpuṇantā ghaṭṭanaṃ na sahanti, tena so na jīvati. ‘‘Sattamāsajātassa pana na tāva te jātā’’ti vadanti.

所谓“七个月生”，者指自胎在第七个月时，胎儿已具成型。此时生育不应过早，也非过晚，因七个月胎儿智慧已现，但有些胎儿或皮肤部分发育不全，难以承受外界环境，故有时难以存活。因而所谓“七个月生的虽已具形，但未完全成熟”之说法。

§27

27.Devāpaṭhamaṃ paṭiggaṇhantīti ‘‘lokanāthaṃ mahāpurisaṃ sayameva paṭhamaṃ paṭiggaṇhāmā’’ti sañjātagāravabahumānā attano pītiṃ pavedentā khīṇāsavā suddhāvāsabrahmāno ādito paṭiggaṇhanti. Sūtivesanti sūtijagganadhātivesaṃ. Eketi abhayagirivāsino. Macchakkhisadisaṃ chavivasena. Aṭṭhāsi na nisīdi, na nipajji vā. Tena vuttaṃ ‘‘ṭhitāva bodhisattaṃ bodhisattamātā vijāyatī’’ti. Niddukkhatāya ṭhitā eva hutvā vijāyati. Dukkhassa hi balavabhāvato taṃ dukkhaṃ asahamānā aññā itthiyo nisinnā vā nipannā vā vijāyanti.

所谓“第一天神迎接”者，意指诸天中最尊贵伟大者常於第一时间亲自迎接诞生之菩萨。由此可见，其尊贵受众生敬重而生欢喜，净已断尽染污的梵天即为最初迎接者。众天欢喜，诸天被尊为如净天宫、宝天宫等。此众天“居住”非坐非躬伏。由此曾说“菩萨胎动于母腹时乃站立状态”。因难忍受胎中痛苦，故站立而生。痛苦力量强大时，他人女子坐卧者则胎动。

§28

28.Ajinappaveṇiyāti ajinacammehi sibbitvā katapaveṇiyā. Mahātejoti mahānubhāvo. Mahāyasoti mahāparivāro, vipulakittighoso ca.

所谓“不生沙砾”，即无粗糙不净的沙砾生起。此为胎具坚实光辉之相。所谓“光明广大”，意指具大光明；“大队众”，为大护卫团或随从。“广闻名声”等彰显盛大荣光。

§29

29.Bhaggavibhaggāti sambādhaṭṭhānato nikkhamanena vibhāvitattā bhaggā, vibhaggā viya ca hutvā, tena nesaṃ avisadabhāvameva dasseti. Alaggo hutvāti gabbhāsaye, yonipadese ca katthaci alaggo asatto hutvā, yato ‘‘dhamakaraṇato udakanikkhamanasadisa’’nti vuttaṃ. Udakenāti gabbhāsayagatena udakena. Amakkhitova nikkhamati sammakkhitassa tādisassa udakasemhādikasseva tattha abhāvato. Bodhisattassa hi puññānubhāvato paṭisandhiggahaṇato paṭṭhāya taṃ ṭhānaṃ pubbepi visuddhaṃ visesato paramasugandhagandhakuṭi viya candanagandhaṃ vāyantaṃ tiṭṭhati.

所谓“分可分者”，意指胎中因不同起点或分割形成的部分，似不同分支般出现，故诸部分似为分开而又合一，由此可见其非清净整体。“不清净”表现于此。所谓“疏离”，谓在胎腔或子宫处有时存在疏离分散。因“以法作用水分散之似义”，水为胎腔中液体，法作作用故有此别。“水”即胎腔中的液态。此为未受束缚而分散者；捆束约束则无此状态。由此见菩萨因其福报而生于清净处，尤似香气弥漫的美妙宫殿、散逸檀香之处。

Udakavaṭṭiyoti udakakkhandhā.

所谓“水轮”，即胎中之水界。

§31

31.Muhuttajātoti muhuttena jāto hutvā muhuttamattova. Anudhāriyamāneti anukūlavasena nīyamāne. Āgatānevāti taṃ ṭhānaṃ upagatāni eva. Anekasākhanti ratanamayānekasatapatiṭṭhānahīrakaṃ. Sahassamaṇḍalanti tesaṃ upariṭṭhitaṃ anekasahassamaṇḍalahīrakaṃ. Marūti devā. Na kho panaevaṃ daṭṭhabbaṃ padavītihārato pageva disāvilokanassa katattā. Tenāha ‘‘mahāsatto hī’’tiādi. Ekaṅgaṇānīti vivaṭabhāvena vihāraṅgaṇapariveṇaṅgaṇāni viya ekaṅgaṇasadisāni ahesuṃ. Sadisopi natthīti tumhākaṃ idaṃ vilokanaṃ visiṭṭhe passituṃ ‘‘idha tumhehi sadisopi natthi, kuto uttaritaro’’ti āhaṃsu. Aggoti padhāno, kena panassa padhānatāti āha ‘‘guṇehī’’ti. Paṭhama-saddo cettha padhānapariyāyo. Bodhisattassa pana padhānatā anaññasādhāraṇāti āha ‘‘sabbapaṭhamo’’ti, sabbapadhānoti attho. Etassevāti aggasaddasseva. Ettha ca mahesakkhā tāva devā tathā ca vadanti, itare pana kathanti? Mahāsattassa ānubhāvadassanādinā. Mahesakkhānañhi devānaṃ mahāsattassa ānubhāvo viya tena sadisānampi ānubhāvo paccakkho ahosīti, itare pana tesaṃ vacanaṃ sutvā saddahantā anuminantā tathā āhaṃsu. Paripākagatapubbahetusaṃsiddhāya dhammatāya codiyamāno imasmiṃ…pe… byākāsi.

第31节“由瞬间生起”意谓以瞬间为生，犹如瞬间仅存一般。又有“随顺推进”意指如其顺适的方式被引导。乃至“已至此地”意为正是到达那个地方。所谓“多枝宝珠、诸多百柱、金刚宝”者，乃指诸多树枝似宝珠，诸多柱状似金刚宝器。所谓“千圈轮”，即于其上方有诸多千圈轮形的宝。称“风神”为天神。然而，根本无有此见，经由声闻传说，仅是遥闻感知而非亲见。故此有谓“大圣者”之语。所谓“一方院落”乃指环境开阔，有如院落般环绕而成的区域。一方虽有，而与此方相似之处却无。彼辈便出此观想曰：“尔等于此无等彼处，从何处得以推测更上方？”此为先导之意。言先导者即“美德之主导”。首语为“导”之总称。然菩萨之导，因其非同凡响，故称为“万人首导”，意指领导众立。由此意及“导”一词。此处诸大神如斯称说，而他人闻此则有所议论。谓大圣者之光明显现等由大圣相应之现迹而成。因此诸神之中以此大圣者之光明为对应照应，故谓相应；他者闻此语则生信受，遂述其语。系因诸成满、成熟、因缘集成等之理，专于此处说明……

Jātamattasseva bodhisattassa ṭhānādīni yesaṃ visesādhigamānaṃ pubbanimittabhūtānīti te niddhāretvā dassento ‘‘ettha cā’’tiādimāha. Tattha patiṭṭhānaṃ caturiddhipādapaṭilābhassa pubbanimittaṃ iddhipādavasena lokuttaradhammesu suppatiṭṭhitabhāvasamijjhanato. Uttarābhimukhabhāvo lokassa uttaraṇavasena gamanassa pubbanimittaṃ. Tena hi bhagavā sadevakassa lokassa abhibhūto, kenaci anabhibhūto ahosi. Tenāha ‘‘mahājanaṃ ajjhottharitvā abhibhavitvā gamanassa pubbanimitta’’nti. Tathā sattapadagamanaṃ sattapadabojjhaṅgasampannaariyamaggagamanassa. Suvisuddhasetacchattadhāraṇaṃ suvisuddhavimuttichattadhāraṇassa. Pañcarājakakudhabhaṇḍasamāyogo pañcavidhavimuttiguṇasamāyogassa. Anāvaṭadisānuvilokanaṃ anāvaṭañāṇatāya. ‘‘Aggohamasmī’’tiādinā achambhitavācābhāsanaṃ kenaci avibandhanīyatāya appavattiyassa saddhammacakkappavattanassa. ‘‘Ayamantimā jātī’’ti āyatiṃ jātiyā abhāvakittanā anupādi…pe… pubbanimittanti veditabbaṃ tassa tassa anāgate laddhabbavisesassa taṃ taṃ nimittaṃ abyabhicārīti katvā. Na āgatoti imasmiṃ sutte, aññattha ca vakkhamānāya anupubbiyā na āgato. Āharitvāti tasmiṃ tasmiṃ sutte, aṭṭhakathāsu ca āgatanayena āharitvā dīpetabbo.

如已生成之菩萨其所处等，乃取得特殊功德之前行相。故舍于此而示现曰“此处及此等”。此处诸存在乃基于四念处根本时自在取证四力之先行相，以力量之道于天堂上法中稳固。又谓面北之相，乃世间上行之先行相。是故世尊能主宰四天下，且无人能抗拒。故曰“领导众生，显扬出世间上行之先行相”。如是七步行法，具七觉支，行圣道。持清净意愿与解脱遮盖相连。五官之整理结合五种净化之功德。无杂惑所见之智慧。以“我即第一”等言启示众生而带起妙法之车轮。言“此生不是无上生之谓”，指此生远离不真、无漏之信法发扬。故依照不偏不倚之义说明各自未来应得之先行相，称之为“不失正道”，此乃依义归纳。虽未至来者，然就显现而逐步表明，此处释经所引虽为来者，义理亦可据其显现受用而宣扬。

‘‘Dasasahassilokadhātukampī’’ti idaṃ satipi idha pāḷiyaṃ āgatatte vakkhamānānaṃ acchariyānaṃ mūlabhūtaṃ dassetuṃ vuttaṃ, evaṃ aññampi evarūpaṃ daṭṭhabbaṃ. Tantibaddhā vīṇā cammabaddhā bheriyoti pañcaṅgikatūriyassa nidassanamattaṃ, ca-saddena vā itaresampi saṅgaho daṭṭhabbo. ‘‘Andubandhanādīni taṅkhaṇe eva chajjitvā puna pākatikāneva honti, tathā jaccandhādīnaṃ cakkhusotādīni tathārūpakammapaccayā tasmiṃyeva khaṇe uppajjitvā tāvadeva vigacchantī’’ti vadanti. Chijjiṃsūti ca pādesu bandhaṭṭhānesu chijjiṃsu. Vigacchiṃsūti vūpasamiṃsu. Ākāsaṭṭhakaratanāni nāma taṃtaṃvimānagatamaṇiratanādīni. Sakatejobhāsitānīti ativiya samujjalāya attano pabhāya obhāsitāni ahesuṃ. Nappavattīti na sannipāto. Na vāyīti kharo vāto na vāyi. Mudusukho pana sattānaṃ sukhāvaho vāyi. Pathavigatā ahesuṃ uccaṭṭhāne ṭhātuṃ avisahantā. Utusampannoti anuṇhāsītatāsaṅkhātena utunā sampanno. Apphoṭanaṃ vuccati bhujahatthasaṅghaṭṭanasaddo, atthato pana vāmahatthaṃ ure ṭhapetvā dakkhiṇena puthupāṇinā hatthatāḷanena saddakaraṇaṃ. Mukhena usseḷanaṃ saddassa muñcanaṃ seḷanaṃ. Ekaddhajamālā ahosi nirantaraṃ dhajamālāsamodhānagatāya. Na kevalañca etāni eva, atha kho aññānipi ‘‘vicittapupphasugandhapupphavassadevopavassi sūriye dissamāne eva tārakā obhāsiṃsu, acchaṃ vippasannaṃ udakaṃ pathavito ubbhijji, bilāsayā ca tiracchānā āsayato nikkhamiṃsu, rāgadosamohāpi tanu bhaviṃsu, pathaviyaṃ rajo vūpasami, aniṭṭhagandho vigacchi, dibbagandho vāyi, rūpino devā sarūpeneva manussānaṃ āpāthaṃ agamaṃsu, sattānaṃ cutūpapātā nāhesu’’nti evamādīni yāni mahābhinīhārasamaye uppannāni dvattiṃsapubbanimittāni, tāni anavasesato tadā ahesunti.

“十万世界宝珠震动”者，指此三十三天十万宝珠震荡之基根。诸种相声乃以五种弦乐与皮革敲击所奏之四声音阶示例；此外以连缀凤管所成之合奏亦可由“弦”、“音”等分辨。所谓“结义”等，指缠结而合，如同弓弦结束后再度奏响。天眼、天耳等诸根，于相依同瞬间生起及消散的因缘性，现时即出即没。言“足部之束带已断”意为行走时步履间足部所束之带断裂；“离散”指止息均已行。所谓“空气中带宝石之光”等，言宝石光芒照耀虚空之境。谓“炽热之风”非劲风，非疾风；温和风为众生带来安乐之风。土中无坚固之处故立不稳。谓“随季节变化完备”，意为继寒暑调整而成异相。凡此种种宝相于大聚会时隆盛显现，有如汇聚二十三种前行相，当时皆已具备，故称“历久未变”。

Tatrāpīti tesupi pathavikampādīsu evaṃ pubbanimittabhāvo veditabbo. Na kevalaṃ sampatijātassa ṭhānādīsu evāti adhippāyo. Sabbaññutaññāṇapaṭilābhassa pubbanimittaṃ sabbassa ñeyyassa, titthakaramatassa ca cālanato. Kenaci anussāhitānaṃyeva imasmiṃyeva ekacakkavāḷe sannipāto kenaci anussāhitānaṃyeva ekappahārenevasannipatitvā dhammapaṭiggaṇhanassa pubbanimittaṃ. Paṭhamaṃ devatānaṃ paṭiggahaṇaṃ dibbavihārapaṭilābhassa, pacchā manussānaṃ paṭiggahaṇaṃ tattheva ṭhānassa niccalasabhāvato āneñjavihārapaṭilābhassa pubbanimittaṃ. Vīṇānaṃ sayaṃ vajjanaṃ parūpadesena vinā sayameva anupubbavihārapaṭilābhassa pubbanimittaṃ. Bherīnaṃ vajjanaṃ cakkavāḷapariyantāya parisāya pavedanasamatthassa dhammabheriyā anusāvanassa amatadundubhighosanassa pubbanimittaṃ. Andubandhanādīnaṃ chedo mānavinibandhabhedanassa pubbanimittaṃ. Mahājanassa rogavigamo tasseva sakalavaṭṭadukkharogavigamabhūtassa saccapaṭilābhassa pubbanimittaṃ. ‘‘Mahājanassā’’ti padaṃ ‘‘mahājanassa dibbacakkhupaṭilābhassa, mahājanassa dibbasotadhātupaṭilābhassā’’tiādinā tattha tattha ānetvā sambandhitabbaṃ. Iddhipādabhāvanāvasena sātisayañāṇajavasampattisiddhīti āha ‘‘pīṭhasappīnaṃ javasampadā caturiddhipādapaṭilābhassa pubbanimitta’’nti. Supaṭṭanasampāpuṇanaṃ catupaṭisambhidādhigamassa pubbanimittaṃ. Atthādianurūpaṃ atthādīsu sampaṭipattibhāvato. Ratanānaṃ sakatejobhāsitattaṃ yaṃ lokassa dhammobhāsaṃ dassessati, tena tassa sakatejobhāsitattassa pubbanimittaṃ.

此乃须于地震等先现相中认知先行相含义。非独此处已有成事相，实为全知洞见力之所及，即观照遍处。某一盘旋众会乃召集部分同被先行相所感者；又有召集另一部分恰属此先行相方会，旨在促进法令传持。首为诸天接受佛陀法住持地，将来也有人间相应受持，各于所在场所无忧无扰体现受持之相。弦乐之弦自碰撞发声，鼓声分别引众听闻，皆为法音观察之先行相。断裂之意，指切断人类束缚之因缘之先行相。大众之病痛消散，此乃其起因之真实显现。名指“大众”即指其于天眼与天耳诸界之先行相。由修习四念处力而快速发起的四力之取得。称为法基之力速成，以成就四解脱门知慧之先行相。随事应理胜利，彼诸光明如宝石闪耀众间，因其光明为慧法显现之先行相。

Catubrahmavihārapaṭilābhassa pubbanimittaṃ tassa sabbaso veravūpasamanato. Ekādasaagginibbāpanassa pubbanimittaṃ dunnibbāpananibbānabhāvato. Ñāṇālokādassanassa pubbanimittaṃ anāloke ālokadassanabhāvato. Nibbānarasenāti kilesānaṃ nibbāyanarasena. Ekarasabhāvassāti sāsanassa sabbattha ekarasabhāvassa, tañca kho amadhurassa lokassa sabbaso madhurabhāvāpādanena. Dvāsaṭṭhidiṭṭhigatabhindanassa pubbanimittaṃ sabbaso diṭṭhigatavātāpanayanavasena. Ākāsādiappatiṭṭhavisamacañcalaṭṭhānaṃ pahāya sakuṇānaṃ pathavigamanaṃ tādisaṃ micchāgāhaṃ pahāya sattānaṃ pāṇehi ratanattayasaraṇagamanassa pubbanittaṃ. Bahujanakantatāyāti candassa viya bahujanassa kantatāya. Sūriyassa uṇhasītavivajjitautusukhatā pariḷāhavivajjitakāyikacetasikasukhappattiyā pubbanimittaṃ.Devatānaṃ apphoṭanādīhi kīḷanaṃ pamoduppatti bhavantagamanena, dhammasabhāvabodhanena ca udānavasena pamodavibhāvanassa pubbanimittaṃ. Dhammavegavassanassāti desanāñāṇavegena dhammāmatassa vassanassa pubbanimittaṃ. Kāyagatāsativasena laddhaṃ jhānaṃ pādakaṃ katvā uppāditamaggaphalasukhānubhavo kāyagatāsatiamatapaṭilābho, tassa pana kāyassāpi atappakasukhāvahattā khudāpipāsāpīḷanābhāvo pubbanimittaṃ vutto . Aṭṭhakathāyaṃpana khudaṃ, pipāsañca bhinditvā vuttaṃ. Tattha pubbanimittānaṃ bhedo visesasāmaññavibhāgena, gobalībaddañāyena ca gahetabbo. ‘‘Sayamevā’’ti padaṃ ‘‘aṭṭhaṅgikamaggadvāravivaraṇassā’’ti etthāpi ānetvā sambandhitabbaṃ. Bharitabhāvassāti paripuṇṇabhāvassa. ‘‘Ariyaddhajamālāmālitāyāti kāsāyaddhajamālāvantatāyā’’ti keci, sadevakassa lokassa pana ariyamaggabojjhaṅgaddhajamālāhi mālibhāvassa pubbanimittaṃ. Yaṃ panettha anuddhaṭaṃ, taṃ suviññeyyameva.

四梵天住处之先行相，由其远离热惑而起，因距涅槃近故，涅槃离灭之先行相。以智慧光明显示之先行相，非光明之相为无光境界之显现。涅槃之味，谓染污之熄灭。单一集会之具，指法整体在各处纯一不杂之表现，是世间无有杂扰之清净法。六十二见之分别断除，乃见惑断绝之先行相。弃空处等无定不净处而转于鸟类陆行之先行相，此乃断除讹见离弃恶行之先行相。月亮人群聚集如众星闪耀，净水明澈四方遍布，百兽离间清净居处，如是净法离欲怒痴等烦恼，地上污秽消退，无变恶臭断灭，天地香气风清，诸美妙天人形现观世间，人寿不再堕落，诸如此类妙迹为二十三种大庄严时显现之先行相，永不衰退。

Etthāti ‘‘sampatijāto’’tiādinā āgate imasmiṃ vāre. Vissajjitova, tasmā amhehi idha apubbaṃ vattabbaṃ natthīti adhippāyo. Tadā pathaviyaṃ gacchantopi mahāsatto ākāsena gacchanto viya mahājanassa tathā upaṭṭhāsīti ayamettha niyati dhammaniyāmo bodhisattānaṃ dhammatā ti idaṃ niyativādavasena kathanaṃ. Pubbe purimajātīsu tādisassa puññasambhārakammassa katattā upacitattā mahājanassa tathā upaṭṭhāsīti idaṃ pubbekatakammavādavasena kathanaṃ. Imesaṃ sattānaṃ upari īsanasīlatāya yathāsakaṃ kammameva issaro nāma, tassa nimmānaṃ attano phalassa nibbattanaṃ mahāpurisopi sadevakaṃ lokaṃ abhibhavituṃ samatthena uḷārena puññakammena nibbattito, tena issarena nimmito nāma, tassa cāyaṃ nimmānaviseso, yadidaṃ mahānubhāvatā, yāya mahājanassa tathā upaṭṭhāsīti idaṃ issaranimmānavasena kathanaṃ. Evaṃ taṃ taṃ bahulaṃ vatvā kiṃ imāya pariyāyakathāyāti avasāne ujukameva byākari. Sampatijāto pathaviyaṃ kathaṃ padasā gacchati, evaṃ mahānubhāvo ākāsena maññe gacchatīti parikappanavasena ākāsena gacchanto viya ahosi. Sīghataraṃ pana sattapadavītihārena gatattā dissamānarūpopi mahājanassa adissamāno viya ahosi. Acelakabhāvo, khuddakasarīratā ca tādisassa iriyāpathassa na anucchavikāti kammānubhāvasañjanitapāṭihāriyavasena alaṅkatapaṭiyatto viya, soḷasavassuddesiko viya ca mahājanassa upaṭṭhāsīti veditabbaṃ. Mahāsattassa puññānubhāvena tadā tathā upaṭṭhānamattamevetanti. Pacchā bāladārakova ahosi, na tādisoti. Buddhabhāvānucchavikassa bodhisattānubhāvassa yāthāvato paveditattā parisā cassa byākaraṇena buddhena viya…pe… attamanā ahosi.

故此“已成熟生起”显现于此间。言“消逝”，故吾等不得以此作业无人前事。乃律诸菩萨法中宿命，当诸菩萨行走于地或空中似引导大众出现。此乃法则与菩萨常行之理也。之前诸生中，此类积累功德行为，乃能使大众被正确供养，如此乃指出过往功德力故。诸众生行此亦有主导权，能随其业报游行，故称为“主导”。此乃自身功德果报使能主宰众生，故称为主导及化缘成功，此即“主导之转变”。至此皆释讲，末尾表达深入阐发挥示至彼终果之义。此处“成就正在地上以步行方式”可概念成于空中亦如行走，谓令广大群众近前供养也。随广步迅速得以引领大众，如莲花开合之易见于大众前，彰显举止无碍，身行轻巧逍遥，犹如十六年中引导大众近前。大圣者之功德恰如佛降临，既非愚人。其如佛护法示众，宣说菩萨正确之经历、报告等，令群众心悦诚服，示其足迹如佛般明晰无误。

Sabbadhammatāti sabbā soḷasavidhāpi yathāvuttā dhammatā sabbabodhisattānaṃ hontīti veditabbā puññañāṇasambhāradassanena nesaṃ ekasadisattā.

「诸法」者，诸种法皆悉也。所谓「十六种」亦如所说，即诸菩萨所成一切法之理也。由功德智慧所证见者，是乃彼等唯一真实之存在，应当了解。

Dvattiṃsamahāpurisalakkhaṇavaṇṇanā三十二大人相释

§33

33.Dukūlacumbaṭaketi daharassa nipajjanayogyatāvasena paṭisaṃhaṭadukūlasukhume. ‘‘Khattiyo brāhmaṇo’’ti evamādi jāti. ‘‘Koṇḍañño gotamo’’ti evamādi gottaṃ. ‘‘Poṇikā cikkhallikā sākiyā koḷiyā’’ti evamādi kulapadeso. Ādi-saddena rūpissariyaparivārādisabbasampattiyo saṅgaṇhāti. Mahantassāti vipulassa, uḷārassāti attho. Nipphattiyoti siddhiyo. Gantabbagatiyāti gati-saddassa kammasādhanatamāha. Upapajjanavasena hi sucaritaduccaritehi gantabbāti gatiyo, upapattibhavaviseso. Gacchati yathāruci pavattatīti gati, ajjhāsayo. Paṭisaraṇeti parāyaṇe avassaye. Sabbasaṅkhatavisaṃyuttassa hi arahato nibbānameva taṃpaṭisaraṇaṃ. Tyāhanti te ahaṃ.

33.「Dukūlacumbaṭa」谓幼童下垂之适宜，含苏柔微之义。『贵族、婆罗门』此为种姓类别；『迦旃延、果德玛』此为氏族出身；『婆罗门、萨迦、拘利』此为宗族地域。初字总括种姓氏族所在等全体属性，谓其完整。『广大』者，指广大之义；『成熟』者，谓成就。『成就』即功德圆满。『行所归』者，为归宿之意。因善恶行所致归，谓其分别，遂有特异之生死。『行』谓行为自适之境，谋求适宜之行。『内意』谓内心。『托依』即依归之所。诸物一切集聚，唯阿拉汉涅槃为最终之依归。诸行错综集结者皆弃之，吾亦不与依止。

Dasavidhe kusaladhamme, agarahite ca rājadhamme (jā. 2 mahāmaṃsajātake vitthāro) niyuttoti dhammiko. Tena ca dhammena sakalaṃ lokaṃ rañjetīti dhammarājā. Yasmā cakkavattī dhammena ñāyena rajjaṃ adhigacchati, na adhammena, tasmā vuttaṃ ‘‘dhammena laddharajjattā dhammarājā’’ti. Catūsu disāsu samuddapariyosānatāya caturantā nāma tattha tattha dīpe mahāpathavīti āha ‘‘puratthima…pe… issaro’’ti. Vijitāvīti vijetabbassa vijitavā, kāmakodhādikassa abbhantarassa, paṭirājabhūtassa bāhirassa ca arigaṇassa vijayi, vijetvā ṭhitoti attho. Kāmaṃ cakkavattino kenaci yuddhaṃ nāma natthi, yuddhena pana sādhetabbassa vijayassa siddhiyā ‘‘vijitasaṅgāmo’’ti vuttaṃ. Janapadova catubbidhaacchariyadhammādisamannāgate asmiṃ rājini thāvariyaṃ kenaci asaṃhāriyaṃ daḷhaṃ bhattabhāvaṃ patto, janapade vā attano dhammikāya paṭipattiyā thāvariyaṃ thirabhāvaṃ pattoti janapadatthāvariyappatto. Manussānaṃ ure satthaṃ ṭhapetvā icchitadhanaharaṇādinā parasāhasakāritāya sāhasikā.

善法共有十种，不受国法羁束（出自《大肉生经》释义），以此法统治全世间，方称为法王。因王者以法理公正治国，非用不正之法，故称「法治之王」。四方环海，称四方大邦，各地有各地主，谓『东西南北皆有主宰』。「已胜」者，谓彼已胜。内除贪嗔等，外破敌对，由胜利而得立足，谓其有胜利定。世尊所未战多无有，虽无战事，但必以武力稳固王权，故谓「已胜之战」。国家境域内有四种奇异护法之物，使其不可侵破；由内外敌对失败者获得之胜利称为地方守护。去除人们心中恶念，虽欲夺财等多所迫害，仍具勇猛敢为之气概，以安定百姓。

Ratijananaṭṭhenāti atappakapītisomanassuppādanena. Saddatthato pana rametīti ratanaṃ. ‘‘Aho manohara’’nti citte kattabbatāya cittīkataṃ. ‘‘Svāyaṃ cittīkāro tassa pūjanīyatāyā’’ti cittīkatanti pūjanīyanti atthaṃ vadanti. Mahantaṃ vipulaṃ aparimitaṃ mūlaṃ agghatīti mahagghaṃ. Natthi etassa tulā upamāti atulaṃ, asadisaṃ. Kadāci eva uppajjanato dukkhena laddhabbattā dullabhadassanaṃ. Anomehi uḷāraguṇeheva sattehi paribhuñjitabbato anomasattaparibhogaṃ. Idāni nesaṃ cittīkatādiatthānaṃ savisesaṃ cakkaratane labbhamānataṃ dassetvā itaresupi te atidisituṃ ‘‘cakkaratanassa cā’’tiādi āraddhaṃ. Aññaṃ devaṭṭhānaṃ nāma na hoti rañño anaññasādhāraṇissariyādisampattipaṭilābhahetuto, sattānañca yathicchitatthapaṭilābhahetuto. Aggho natthi ativiya uḷārasamujjalasattaratanamayattā, acchariyabbhutamahānubhāvatāya ca. Yadaggena mahagghaṃ, tadaggena atulaṃ. Sattānaṃ pāpajigucchanena vigatakāḷako puññapasutatāya maṇḍabhūto yādiso kālo buddhuppādāraho, tādise eva cakkavattīnampi sambhavoti āha ‘‘yasmā ca panā’’tiādi. Upamāvasena cetaṃ vuttaṃ, upamopameyyānañca na accantameva sadisatā. Tasmā yathā buddhā kadāci karahaci uppajjanti, na tathā cakkavattino, evaṃ santepi cakkavattivattaparipūraṇassāpi dukkarabhāvatopi dullabhuppādāyevāti , iminā dullabhuppādatāsāmaññena tesaṃ dullabhadassanatā vuttāti veditabbaṃ. Kāmaṃ cakkaratanānubhāvena sijjhamāno guṇo cakkavattiparivārasādhāraṇo, tathāpi ‘‘cakkavattī eva naṃ sāmibhāvena visavitāya paribhuñjatī’’ti vattabbataṃ arahati tadatthaṃ uppajjanatoti dassento ‘‘tadeta’’ntiādimāha. Yathāvuttānaṃ pañcannaṃ, channampi vā atthānaṃ itararatanesupi labbhanato ‘‘evaṃ sesānipī’’ti vuttaṃ. Hatthiassa-pariṇāyakaratanehi ajitavijayato, cakkaratanena ca parivārabhāvena, sesehi paribhogūpakaraṇabhāvena samannāgato. Hatthiassamaṇiitthiratanehi paribhogūpakaraṇabhāvena sesehi parivārabhāvenāti yojanā.

以激发勤勉喜乐之意。趣意令宝物可爱美好。『哦，多么悦心』谓心已调缮。『自调心令受护』谓心宜敬重。巨大宽广无边之根本谓大根。无可比者，谓无比且无比肩者。时有因生苦难而获难得之见解。以无比称谓者，谓世间众生仅能由无上之乐享无比之贵重，谓为无上宝藏。现在尤以此宝受用观照，知其极贵，观此宝宜以恒常尊重起发愿意。无他天上宝地无有，因国王得此非凡宝藏，令众生得所欲以安乐。无比广大事业，为极奇异具大神力。以无比形容，无比殊胜。以众生恭敬清净来相应，如此之时难以常有，如佛降世亦罕见。即便如此，亦证实难得成就，难得证见。由此以此宝珍贵威仪之力，显露国王尊荣。虽具此宝，国王亦不与普通众生同享，专以自有权力独享。唯当具足五大类别证果者，方能遣除烦恼垢染照此宝，方能善用宝藏以利益众生。此言教导显示诸王位虽尊，然而证得阿拉汉果位证慧难得，此难得见观之义。

Catunnaṃ mahādīpānaṃ sirivibhavanti tattha laddhaṃ sirisampattiñceva bhogasampattiñca. Tādisamevāti ‘‘purebhattamevā’’tiādinā vuttānubhāvameva. Yojanappamāṇaṃ padesaṃ byāpanena yojanappamāṇaṃ andhakāraṃ. Atidīghatādichabbidhadosaparivajjitaṃ.

四大洲中之盛荣富贵。所得荣耀财富、丰饶财宝俱具，示现于世，令人信服。谓此情形与此时前世之食丰足生活相同。土地广袤，黑暗夜长，远离诸恶与灾害。

Sūrāti sattivanto, nibbhayāti atthoti āha ‘‘abhīrukā’’ti. Aṅganti kāraṇaṃ. Yena kāraṇena ‘‘vīrā’’ti vucceyyuṃ, taṃ vīraṅgaṃ. Tenāha ‘‘vīriyassetaṃnāma’’nti. Yāva cakkavāḷapabbatā cakkassa vattanato ‘‘cakkavāḷapabbataṃ sīmaṃ katvā ṭhitasamuddapariyanta’’nti vuttaṃ. ‘‘Adaṇḍenā’’ti imināva dhanadaṇḍassa, sarīradaṇḍassa ca akaraṇaṃ vuttaṃ. ‘‘Asatthenā’’ti iminā pana senāya yujjhanassāti tadubhayaṃ dassetuṃ ‘‘ye katāparādhe’’tiādi vuttaṃ. Vuttappakāranti sāgarapariyantaṃ.

「勇者」谓具勇力者；「无畏」为利益之意。谓以勇猛力量为因，故称勇者。谓其以精进为根本，故称为勇力。至轮回山，谓设限界，使水环绕至海际。如是有戒杀之意，谓无形武力。无军势意则不攻伐。『无力抗衡』亦述军队势弱者。两者皆示意各种罪恶行为，因此说「犯错者」语。所谓围海末端之处所也。

‘‘Rañjanaṭṭhena rāgo, taṇhāyanaṭṭhena taṇhā’’ti pavattiākārabhedena lobho eva dvidhā vutto . Tathā hissa dvidhāpi chadanaṭṭho ekantiko. Yathāha ‘‘andhatamaṃ tadā hoti, yaṃ rāgo sahate nara’’nti, (netti. 11, 27) ‘‘taṇhāchadanachāditā’’ti (udā. 64) ca. Iminā nayena dosādīnampi chadanaṭṭho vattabbo. Kilesaggahaṇena vicikicchādayo sesakilesā vuttā. Yasmā te sabbe pāpadhammā uppajjamānā sattasantānaṃ chādetvā pariyonandhitvā tiṭṭhanti kusalappavattiṃ nivārenti, tasmā te ‘‘chadanā, chadā’’ti ca vuttā. Vivaṭṭacchadāti ca o-kārassa ā-kāraṃ katvā niddeso.

「因欲生于感官之境，渴爱因感受之境而起」，由此分别称贪为二类。贪欲无有二心，独一无二且执着一境。如经中所说：「与贪相应者，人则处于无明之暗昧中」，另言「渴爱为盖所覆」。由此义理推说，瞋恚等烦恼亦应当视为盖遮，是为烦恼之遮蔽。因诸恶法皆于众生心识中生起，障碍其身心之善趣，于是将其称为「盖」与「遮」二者。转换词义时，o音变为a音，即「vivaṭṭa」转成「chadā」。

§35

35.Tāsanti dvinnampi nipphattīnaṃ. Nimittabhūtānīti ñāpakakāraṇabhūtāni. Tathā hi lakkhīyati mahāpurisabhāvo etehīti lakkhaṇāni. Ṭhānagamanādīsu bhūmiyaṃ suṭṭhu samaṃ patiṭṭhitā pādā etassāti suppatiṭṭhitapādo. Taṃ panassa suppatiṭṭhitapādataṃ byatirekamukhena vibhāvetuṃ ‘‘yathā’’tiādi vuttaṃ. Tattha aggatalanti aggapādatalaṃ. Paṇhīti paṇhitalaṃ. Passanti pādatalassa dvīsu passesu ekekaṃ, ubhayameva vā pariyantaṃ passaṃ. ‘‘Assa panā’’tiādi anvayato atthavibhāvanaṃ. Suvaṇṇapādukatalamiva ujukaṃ nikkhipiyamānaṃ. Ekappahārenevāti ekakkhaṇeyeva. Sakalaṃ pādatalaṃ bhūmiṃ phusati nikkhipane. Ekappahāreneva sakalaṃ pādatalaṃ bhūmito uṭṭhahatīti yojanā. Tasmā ayaṃ suppatiṭṭhitapādoti nigamanaṃ. Yaṃ panettha vattabbaṃ anupubbaninnādiacchariyabbhutaṃ nissandaphalaṃ, taṃ parato lakkhaṇasuttavaṇṇanāyaṃ (dī. ni. aṭṭha. 3.201) āvibhavissatīti.

35.此处“tāsanti”为表示有所出具的动词。所谓「因缘所生」，即指依缘起而现出的属性。正如大丈夫的本性即由诸因缘所成，此即是其标志。在如地理迁移等方面，地面平整坚实之处即称为“地”，体现脚步踏实之义。若欲区别此地面踏实之处，须用对比方式说「犹如……」，文中即有如此说法。其所称“aggata”即为顶端之足底；“paṇhi”为脚底。目视脚底时，有时单独视一处，有时两处并视，或将周围一带视为整体。依其相续与文意，称之为“这是真正的脚底”，如同置放一双金鞋底时的平坦直实。仅一瞬间便可涵盖整个脚底，与脚底接触之地面亦是同样实在坚固。由此句末“suppatiṭṭhitapāda”得以确立。关于此处所论述，因其无序渐进、殊胜奇特导致无法归于他处的果报，因此在后续的标志经文注释中将展开详述（见中部尼含经义疏第八第三百零一页注释）。

Nābhi dissatīti lakkhaṇacakkassa nābhi parimaṇḍalasaṇṭhānā suparibyattā hutvā dissati, labbhatīti adhippāyo. Nābhiparicchinnāti tassaṃ nābhiyaṃ paricchinnā paricchedavasena ṭhitā. Nābhimukhaparikkhepapaṭṭoti pakaticakkassa akkhabbhāhatapariharaṇatthaṃ nābhimukhe ṭhapetabbaṃ parikkhepapaṭṭo, tappaṭicchanno idha adhippeto. Nemimaṇikāti nemiyaṃ āvalibhāvena ṭhitamaṇikālekhā. Sambahulavāroti bahuvidhalekhaṅgavibhāvanavāro. Sattīti āvudhasatti. Sirivacchoti siriaṅgā. Nandīti dakkhiṇāvattaṃ. Sovattikoti sovattiaṅgo. Vaṭaṃsakoti āveḷaṃ. Vaḍḍhamānakanti purimahādīsu dīpaṅkaṃ. Morahatthakoti morapiñchakalāpo, morapiñchapaṭisibbito vā bījanīviseso. Vāḷabījanīti cāmarivālaṃ. Siddhatthādi puṇṇaghaṭapuṇṇapātiyo. ‘‘Cakkavāḷo’’ti vatvā tassa padhānāvayave dassetuṃ ‘‘himavā sineru…pe… sahassānī’’ti vuttaṃ. ‘‘Cakkavattirañño parisaṃ upādāyā’’ti idaṃ hatthiratanādīnampi tattha labbhamānabhāvadassanaṃ. Sabbotisattiādiko yathāvutto aṅgaviseso cakkalakkhaṇasseva parivāroti veditabbo.

「腹部」之称，指眼睛之轮廓中腹部区域的周围扩展部分。此为形容眼睛具备之统摄能力。所谓「腹部被切断」即代表该眼部区域被截断，因故有切断之意。所谓「腹部前方的抛掷网」则是指眼睛所具有的遮蔽光线并调控视物的器具，应安置于眼球前面以遮挡光线，文中此处即指这种器具的覆覆关系。另一方面，念珠乃穿戴于腕上的圈套线。多种符号被称为„sambahulavāro‟，即形态多样的刻划与纹饰。数字七表示法器中的七件物品。Sirivaccho即指门柱。Nandi意指南方方向。Sovattiko指马的蹄部。Vaṭaṃsakoti意指树杈。Vaḍḍhamānakanti为先代佛陀的标志。Morahatthako则是指孔雀翎毛或孔雀翎羽饰物。Vāḷabīja即指小牛身上的斑纹。Siddhattha诸词指满溢的坛场或聚集的满盈之意。论师说「轮」者，用来说明主要附属器具，如「喜玛拉雅虎假词……」所述。又说「轮王之集会」意味着象牙饰品等为其中一部分，因此可见这符号具备世间殊胜的显现。由此知识应知，通称七品之类的特征，就如车轮标志般外围环绕一样，聚合为一完整体系。

‘‘Āyatapaṇhī’’ti idaṃ aññesaṃ paṇhito dīghataṃ sandhāya vuttaṃ, na pana atidīghatanti āha ‘‘paripuṇṇapaṇhī’’ti. Yathā pana paṇhilakkhaṇaṃ paripuṇṇaṃ nāma hoti, taṃ byatirekamukhena dassetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Āraggenāti maṇḍalāya sikhāya. Vaṭṭetvāti yathā suvaṭṭaṃ hoti, evaṃ vaṭṭetvā. Rattakambalageṇḍukasadisāti rattakambalamayageṇḍukasadisā.

「问题有所指」此乃议题名称，为长时间探讨之主题，非过度冗长，故谓之「完备的问题」。例如在探讨该类问题时，若只说其完整标志，便显得片面，因此需从相反角度示现，如经文中所说「犹如如此」等句意。所谓「聚聚中央」即指中心尖端。所谓「转动」则是指以圆周运动方式进行，因而称为旋转。用红色绒毯与青蛙的皮肤相似，此乃形容表面结构以及视觉感受。

‘‘Makkaṭassevā’’ti dīghabhāvaṃ, samatañca sandhāyetaṃ vuttaṃ. Niyyāsatelenāti chattiritaniyyāsādiniyyāsasammissena telena, yaṃ ‘‘surabhiniyyāsa’’ntipi vadanti. Niyyāsatelaggahaṇañcettha haritālavaṭṭiyā ghanasiniddhabhāvadassanatthaṃ.

「猕猴服务」此乃表示其长远状况，广义表述。所谓「涂抹油脂」即指用油状物质涂抹遮盖之意，类似于称为『美妙涂抹』的状况。此油脂覆盖层以绿棕色环绕区域，显现浓厚而坚固之性质。

Yathā satakkhattuṃ vihataṃ kappāsapaṭalaṃ sappimaṇḍe osāritaṃ ativiya mudu hoti, evaṃ mahāpurisassa hatthapādāti dassento ‘‘sappimaṇḍe’’tiādimāha. Talunāti sukhumālā.

犹如在七十次生产过程中，棉叶从麻纤维中剥离，覆盖于绒团表面，极致柔软，故此以此表明大丈夫手足的柔软度。文中称「绒团」，表明其细致轻柔如丝绒一般。

Cammenāti aṅgulantaraveṭhitacammena. Paṭibaddhaaṅgulantaroti ekato sambaddhaaṅgulantaro na hoti. Ekappamāṇāti dīghato samānappamāṇā. Yavalakkhaṇanti abbhantarato aṅgulipabbe ṭhitaṃ yavalakkhaṇaṃ. Paṭivijjhitvāti taṃtaṃpabbānaṃ samānadesatāya aṅgulīnaṃ pasāritakālepi aññamaññaṃ vijjhitāni viya phusitvā tiṭṭhanti.

以『cammenā』者，意指佩带于手指间的带索。『Paṭibaddha-aṅgulantara』者，指绑缚于一侧的手指之间的带子，不是指绑缚于两侧的手指之间。『Ekappamāṇa』者，意为长度相等的两个量。『Yavalakkhaṇa』者，谓位于手指尖端内侧的特征。所谓『Paṭivijjhita』者，谓这两个特征像是相互穿过触碰般，虽于手指伸展时相互分离，却仍保持相互感知的状态。此旨在说明手指间带索的相对位置与特性，能于伸缩中仍感触彼此而不散乱。

Saṅkhā vuccanti gopphakā, uddhaṃ saṅkhā etesanti ussaṅkhā, pādā. Piṭṭhipādeti piṭṭhipādasamīpe. Tenāti piṭṭhipāde ṭhitagopphakabhāvena baddhā hontīti yojanā. Tayidaṃ ‘‘tenā’’ti padaṃ uparipadadvayepi yojetabbaṃ ‘‘tena baddhabhāvena na yathāsukhaṃ parivaṭṭanti, tena yathāsukhaṃ naparivaṭṭanena gacchantānaṃ pādatalānipi na dissantī’’ti. Uparīti piṭṭhipādato dvitiaṅgulimattaṃ uddhaṃ, ‘‘caturaṅgulamatta’’nti ca vadanti. Nigūḷhāni ca honti, na aññesaṃ viya paññāyamānāni. Tenāti gopphakānaṃ upari patiṭṭhitabhāvena. Assāti mahāpurisassa. Satipi desantarappavattiyaṃ niccaloti dassanatthaṃ nābhiggahaṇaṃ. ‘‘Adhokāyova iñjatī’’ti idaṃ purimapadassa kāraṇavacanaṃ. Yasmā adhokāyova iñjati, tasmā nābhito…pe… niccalo hoti. ‘‘Sukhena pādā parivaṭṭantī’’ti idaṃ pana purimassa, pacchimassa ca kāraṇavacanaṃ. Yasmā sukhena pādā parivaṭṭanti, tasmā adhokāyova iñjati, yasmā sukhena pādā parivaṭṭanti, tasmā puratopi…pe… pacchatoyevāti.

『Saṅkhā』谓之绑索，『uddhaṃ saṅkhā』即上绑索，指足部。『Piṭṭhipāda』者，谓胫骨部位之近足部处。故『tena』意即约束于胫骨绑索处，谓此处为连接点。谓曰『tenā』，可连结于两相处：若以绑缚状态理解，无法随心自由旋转；如若一方不旋转，另一方亦不显现足迹。『Uparā』谓足部上第二指宽之处，亦谓四指宽之处。此意难解，非他人可轻易理解。『Tena』指绑索于绑缚物上之状态。『Assa』者，大士。『Satīpi desantarappavattiyaṃ niccaloti』者，为述说观察中现象不动，非窥探之义。『Adhokāyova iñjati』为前文因果句，谓足部内侧乃穿入者。因其穿入，故不由后方穿出，故称其不动。『Sukhena pādā parivaṭṭanti』为前文及后文因果句，谓因足部自在旋转，故足内侧得以穿入，且足前后亦然，如是解释。

Yasmā eṇimigassa samantato ekasadisamaṃsā anukkamena uddhaṃ thūlā jaṅghā honti, tathā mahāpurisassāpi, tasmā vuttaṃ ‘‘eṇimigasadisajaṅgho’’ti. Paripuṇṇajaṅghoti samantato maṃsūpacayena paripuṇṇajaṅgho. Tenāha ‘‘na ekato’’tiādi.

由于黑羚之腿从四周均匀分布相同的肌肉，逐渐向上变得粗壮，大人物之腿亦复如是，故说『小腿如黑羚之腿』。『小腿圆满』者，谓四周皆因肌肉堆积而圆满充实也。故说『非一侧』等语。

Etenāti ‘‘anonamanto’’tiādivacanena, jāṇuphāsubhāvadīpanenāti attho. Avasesajanāti iminā lakkhaṇena rahitajanā. Khujjā vā honti heṭṭhimakāyato uparimakāyassa rassatāya, vāmanā vā uparimakāyato heṭṭhimakāyassa rassatāya, etena ṭhapetvā sammāsambuddhaṃ, cakkavattinañca itare sattā khujjapakkhikā, vāmanapakkhikā cāti dasseti.

『以此』者，即『不弯腰俯身』等语，意谓由此显示膝部之殊胜状态。『其余众人』者，即不具此相之人也。下半身相对于上半身较短者为驼背，上半身相对于下半身较短者为侏儒。此处意在表明：除正自觉者及转轮王之外，其余众生皆偏于驼背或偏于侏儒之列。

Kāmaṃ sabbāpi padumakaṇṇikā suvaṇṇavaṇṇāva, kañcanapadumakaṇṇikā pana pabhassarabhāvena tato sātisayāti āha ‘‘suvaṇṇapadumakaṇṇikasadisehī’’ti. Ohitanti samohitaṃ antogadhaṃ. Tathābhūtaṃ pana taṃ tena channaṃ hotīti āha ‘‘paṭicchanna’’nti.

虽然一切莲花花蕊皆为金色，然而金莲花蕊因其光明晃耀而尤为殊胜，故说『如金莲花蕊』。『置入』者，谓深藏内收其中。而如此之状，以彼覆盖而隐藏，故说『隐覆』也。

Suvaṇṇavaṇṇoti suvaṇṇavaṇṇavaṇṇoti ayamettha atthoti āha ‘‘jātihiṅgulakenā’’tiādi, svāyamattho āvuttiñāyena ca veditabbo. Sarīrapariyāyo idha vaṇṇa-saddoti adhippāyo. Paṭhamavikappaṃ vatvā tathārūpāya pana ruḷhiyā abhāvaṃ manasi katvā vaṇṇadhātupariyāyameva vaṇṇa-saddaṃ gahetvā dutiyavikappo vutto. Tasmā padadvayenāpi suniddhantasuvaṇṇasadisachavivaṇṇoti vuttaṃ hoti.

『金色』者，意即具有金色之色泽，此处之义如『天然朱砂』等语所示，此义亦应依重复之规则加以理解。此处『色』字乃身体之同义词，此为其意趣所在。先说第一义项，继而念及并无如此通称惯用之词，遂取『色』字作为色界之同义词，说出第二义项。故以此两词合而言之，即谓其肤色如锻炼精纯之黄金相似也。

Rajoti sukhumarajo. Jallanti malīnabhāvāvaho reṇusañcayo. Tenāha ‘‘malaṃ vā’’ti. Yadi vivattati, kathaṃ nhānādīnīti āha ‘‘hatthadhovanādīnī’’tiādi.

如光明般的细微王者。它发出带有污秽之质的尘埃聚集。故称为“污秽者”。若要说其消散和洗浴等，如何？于是说“如用大象擦洗等方法”。

Āvaṭṭapariyosāneti padakkhiṇāvaṭṭanavasena pavattassa āvaṭṭassa ante.

所谓『环绕完成』，是指围绕旋转所形成的环的末端。

Brahmuno sarīraṃ purato vā pacchato vā anonamitvā ujukameva uggatanti āha ‘‘brahmā viya ujugatto’’ti. Sā panāyaṃ ujugattatā avayavesu buddhippattesu daṭṭhabbā, na daharakāleti vuttaṃ ‘‘uggatadīghasarīro bhavissatī’’ti. Itaresūti ‘‘khandhajāṇūsū’’ti imesu dvīsu ṭhānesu namantā purato namantīti ānetvā sambandho. Passavaṅkāti dakkhiṇapassena vā vāmapassena vā vaṅkā. Sūlasadisāti potthakarūpakaraṇe ṭhapitasūlapādasadisā.

若将梵天的身体从前方或后方垂直折断，则称为“如同梵天般笔直折断”。此处的笔直折断，理应从诸部分的智性成就来见解，而非粗浅说“将来将有体形笔直且长久”的意思。余处则说“由蕴膝关节”等二处相应，因其连接关系，前方和后方均有称名。所谓“凹弯”，是指南面或北面弯曲。所谓“有矛形标记”，是指涂写书籍的工具里插着的矛形状的棍子一端。

Hatthapiṭṭhiādivasena satta sarīrāvayavā ussadā upacitamaṃsā etassāti sattussado. Aṭṭhikoṭiyo paññāyantīti yojanā. Nigūḷhasirājālehīti lakkhaṇavacanametanti tena nigūḷhaaṭṭhikoṭīhītipi vuttameva hotīti. Hatthapiṭṭhādīhīti ettha ādi-saddena aṃsakūṭakhandhakūṭānaṃ saṅgahe siddhe taṃ ekadesena dassento ‘‘vaṭṭetvā…pe… khandhenā’’ti āha. ‘‘Silārūpakaṃ viyā’’tiādinā vā nigūḷhaaṃsakūṭatāpi vibhāvitā yevāti daṭṭhabbaṃ.

以“象掌”等作为七个身体部位的名称，是指七者的总称。八千万乃是计量单位：“默示宝剑的王冠”是特定标记词，故亦称这八千万。以“象掌等”起头的词，是指由几个小节和汇合组成的合成体，此合成体用一个词示意，如“行走......与肢体”，成义清晰可见。“如身形物质”等词，也可分别说明此隐含的合成体之义。

Sīhassa pubbaddhaṃ sīhapubbaddhaṃ, paripuṇṇāvayavatāya sīhapubbaddhaṃ viya sakalo kāyo assāti sīhapubbaddhakāyo. Tenāha ‘‘sīhassa pubbaddhakāyo viya sabbo kāyo paripuṇṇo’’ti. Sīhassevāti sīhassa viya. Dussaṇṭhitavisaṇṭhito na hotīti duṭṭhu saṇṭhito, virūpasaṇṭhito ca na hoti, tesaṃ tesaṃ avayavānaṃ ayuttabhāvena, virūpabhāvena ca saṇṭhiti upagato na hotīti attho. Saṇṭhantīti saṇṭhahanti. Dīghehīti aṅgulināsādīhi. Rassehīti gīvādīhi. Thūlehīti ūrubāhuādīhi . Kisehīti kesalomamajjhādīhi. Puthulehīti akkhihatthatalādīhi. Vaṭṭehīti jaṅghahatthādīhi.

所谓狮子之骨架，是完整且组成完备的狮骨架。由此说：“如狮子骨架，所有骨骼都是丰满完备。”“狮子般的”，意即如狮子一般。所谓“不整齐笨拙”，是指不是恶劣不规则，也不是畸形；其骨骼各部分无融合、形体各有不规则，不是因融合畸形而成，此义是。所谓“融合”，是指彼此连接。所谓“长”，以指节计。所谓“筋”，是颈部等各处。所谓“粗大”，是指肩臂等处。所谓“发茂”，是指头顶中间等处。所谓“粗糙”，是指眼、手掌指示处等。所谓“接合”，是指小腿、手掌等处。

Satapuññalakkhaṇatāya nānācittena puññacittena cittito sañjātacittabhāvo ‘‘īdiso eva buddhānaṃ dhammakāyassa adhiṭṭhānaṃ bhavituṃ yutto’’ti dasapāramīhi sajjito abhisaṅkhato, ‘‘dānacittena puññacittenā’’ti vā pāṭho, dānavasena, sīlādivasena ca pavattapuññacittenāti attho.

基于功德庄严的特性，由多种善念聚合而成，生起善念之心的状态“此即是适于成为如来的法身的坚固基础。”因修习十度波罗蜜而具备资具、加行、成熟。此处『以施恩之心等善心』的读法，意指以施与之功德心，以及持戒等所生的功德心。

Dvinnaṃ koṭṭānaṃ antaranti dvinnaṃ piṭṭhibāhānaṃ vemajjhaṃ piṭṭhimajjhassa uparibhāgo. Citaṃ paripuṇṇanti aninnabhāvena citaṃ, dvīhi koṭṭehi samatalatāya paripuṇṇaṃ. Uggammāti uggantvā, aninnaṃ samatalaṃ hutvāti adhippāyo. Tenāha ‘‘suvaṇṇaphalakaṃ viyā’’ti.

两圈之间夹在两个边缘中间，那中间部分位于两边之间。圆盘因缺少未满而成满，二圈因平坦而成满。上升意谓提升，未满而成平坦者谓安定。因此说『如金板展开』。

Nigrodho viya parimaṇḍaloti parimaṇḍalanigrodho viya parimaṇḍalo, ‘‘nigrodhaparimaṇḍalaparimaṇḍalo’’ti vattabbe ekassa parimaṇḍala-saddassa lopaṃ katvā ‘‘nigrodhaparimaṇḍalo’’ti vutto. Tenāha ‘‘samakkhandhasākho nigrodho’’tiādi. Na hi sabbo nigrodho parimaṇḍaloti, parimaṇḍalasaddasannidhānena vā parimaṇḍalova nigrodho gayhatīti ekassa parimaṇḍalasaddassa lopena vināpi ayamattho labbhatīti āha ‘‘nigrodho viya parimaṇḍalo’’ti. Yāvatako assāti yāvatakvassa o-kārassa va-kārādesaṃ katvā.

像榕树冠一样，因由「冠」与「榕」组合成„榕冠‟，去掉「冠」的第一个音节，成„榕‟。因此说„像榕树枝‟等。因为不是全部都为榕树冠，亦非因冠字的存在便是榕树冠，单凭冠字缺失一层也无法取得此义，所以说„像榕树‟。至于「冠」字多少，是取音中o音的范围。

Samavaṭṭitakkhandhoti samaṃ suvaṭṭitakkhandho. Koñcā viya dīghagalā, bakā viya vaṅkagalā , varāhā viya puthulagalāti yojanā. Suvaṇṇāḷiṅgasadisoti suvaṇṇamayakhuddakamudiṅgasadiso.

被称为圆圈蕴者即被均匀包围者。像鹈鹕般长颈，像青鹭般弯脖，像野猪般粗颈，均为比喻。金纹丝线相似小绳或小纹样也称为金纹标记。

Rasaggasaggīti madhurādibhedaṃ rasaṃ gasanti anto pavesantīti rasaggasā rasaggasānaṃ aggā rasaggasaggā, tā etassa santīti rasaggasaggī. Tenāti ojāya apharaṇena hīnadhātukattā te bahvābādhā honti.

“甘味系”是指从甜味等差别获得的味道。甘味系是各种甘味的总称，且分为初、中、末部，因此甘味系是多味味道。此处因缺乏力量而形成劣质元素，故有诸多障碍。

Hanūti sannissayadantādhārassa samaññā, taṃ bhagavato sīhassa hanu viya, tasmā bhagavā sīhahanu. Tattha yasmā buddhānaṃ rūpakāyassa, dhammakāyassa ca upamā nāma hīnūpamāva, natthi samānūpamā, kuto adhikūpamā, tasmā ayampi hīnūpamāti dassetuṃ ‘‘tatthā’’tiādi vuttaṃ. Yasmā mahāpurisassa heṭṭhimānurūpavaseneva uparimampi saṇṭhitaṃ, tasmā vuttaṃ ‘‘dvepi paripuṇṇānī’’ti, tañca kho na sabbaso parimaṇḍalatāya, atha kho tibhāgāvasesamaṇḍalatāyāti āha ‘‘dvādasiyā pakkhassa candasadisānī’’ti. Sallakkhetvāti attano lakkhaṇasatthānusārena upadhāretvā. Dantānaṃ uccanīcatā abbhantarabāhirapassavasenapi veditabbā, na aggavaseneva. Tenāha ‘‘ayapaṭṭakena chinnasaṅkhapaṭalaṃ viyā’’ti. Ayapaṭṭakanti kakacaṃ adhippetaṃ. Samā bhavissanti, na visamā, samasaṇṭhānāti attho.

“喉”为支撑旁边牙齿部位的部分，如世尊狮喉。佛的色身与法身有低等比喻，无完全相同比喻，更无高等比喻，此由此说“在那里”等。因伟大者对应高位，故谓“两者皆满”，但非全部为圆形，而是三分之一圆形，因此说“第十二边像月相”。“印记”是依自我特征加持得名。牙齿上下大小内外发痕皆应察觉，不以牙尖计。故说“以此柄截断线版”。“柄”为刀柄之意。将会均匀，不偏凌乱，意为整体聚合。

Sātisayaṃ mududīghaputhulatādippakāraguṇā hutvā bhūtā jātāti pabhūtā, bha-kārassa ha-kāraṃ katvā pahūtā jivhā etassāti pahūtajivho.

为柔软长而粗之类的诸品质俱备，故谓已经成就出生，声母“bha”行“ha”，切割是舌头，即名为切舌。

Vicchinditvā vicchinditvā pavattasaratāya chinnassarāpi. Anekākāratāya bhinnassarāpi. Kākassa viya amanuññasaratāya kākassarāpi. Apalibuddhattāti anupaddutavatthukattā, vatthūti ca akkharuppattiṭṭhānaṃ veditabbaṃ. Aṭṭhaṅgasamannāgatoti ettha aṅgāni parato āgamissanti. Mañjughosoti madhurassaro.

「切断」者，谓断绝，实际起作用的割断；「断绝」者，谓多种形态的分离与割断；如乌鸦那样无知的断绝，犹如乌鸦的断绝。未觉悟者谓未得真知，谓「未动摇的根基」应当知晓为文字的生起与立定之义。称为「八支相具」者，此处所说之相，将自后续个别分析解说。称「甜蜜光泽者」，谓甘美光泽。

Abhinīlanettoti adhikanīlanetto, adhikatā ca sātisayaṃ nīlabhāvena veditabbā, na nettanīlabhāvasseva adhikabhāvatoti āha ‘‘na sakalanīlanetto’’tiādi. Pītalohitavaṇṇā setamaṇḍalagatarājivasena. Nīlasetakāḷavaṇṇā pana taṃtaṃmaṇḍalavaseneva veditabbā.

「深黑目」者，谓目黑色深沉，且伴有部分眦青色应当知晓，不是说只有目黑深色而已。铜黄色与赤色相混合，呈现白色光环状。蓝色、白色、黑色相间，犹如丝织圆光环一般应当知晓。

‘‘Cakkhubhaṇḍanti akkhidala’’nti keci. ‘‘Akkhidalavaṭuma’’nti aññe. Akkhidalehi pana saddhiṃ akkhibimbanti veditabbaṃ. Evañhi viniggatagambhīrajotanāpi yuttā hoti. ‘‘Adhippeta’’nti iminā ayamettha adhippāyo ekadesena samudāyupalakkhaṇañāyenāti dasseti. Yasmā pakhuma-saddo loke akkhidalalomesu niruḷho, tenevāha ‘‘mudusiniddhanīlasukhumapakhumācitāni akkhīnī’’ti.

有人说「眼宝」即眼之晶体。有人称为「眼轮」。因眼轮与眼晶体同在，故应知二者合为「眼影」。如是说来，深邃明亮的光辉亦当包含在内。称「覆盖者」，此名意指悉数蕴集为一体之标识。因世间此语多用以指毛发上的眼影，故云「染有暗蓝色细纤毛之眼」。

Kiñcāpi uṇṇā-saddo loke avisesato lomapariyāyo, idha pana lomavisesavācakoti āha ‘‘uṇṇā loma’’nti. Nalāṭavemajjhejātāti nalāṭamajjhagatā jātā. Odātatāya upamā, na mudutāya . Uṇṇā hi tatopi sātisayaṃ mudutarā. Tenāha‘‘sappi maṇḍe’’tiādi. Rajatapubbuḷakanti rajatamayatārakamāha.

又有毛发之声在世间特别指涉毛发更替。此处谓之「细毛」，意指前额中间长出的毛。以高挺作比，不以柔和论。毛发虽然更替，但以蓝色为最柔软。因此称作「结实的皮肤」等。称「银白色泡沫」者，谓银色发光的泡沫。

Dve atthavase paṭicca vuttanti yasmā buddhā, cakkavattino ca paripuṇṇanalāṭatāya, paripuṇṇasīsabimbatāya ca ‘‘uṇhīsasīsā’’ti vuccanti, tasmā te dve atthavase paṭicca ‘‘uṇhīsasīso’’ti idaṃ vuttaṃ. Idāni taṃ atthadvayaṃ mahāpurise suppatiṭṭhitanti ‘‘mahāpurisassa hī’’tiādi vuttaṃ. Saṇhatamatāya, suvaṇṇavaṇṇatāya, pabhassaratāya, paripuṇṇatāya ca rañño bandhauṇhīsapaṭṭo viya virocati. Kapisīsāti dvidhābhūtasīsā. Phalasīsāti phalitasīsā. Aṭṭhisīsāti maṃsassa abhāvato ativiya aṭṭhitāya, patanubhāvato vā taconaddhaaṭṭhimattasīsā. Tumbasīsāti lābusadisasīsā. Pabbhārasīsāti piṭṭhibhāgena olambamānasīsā. Purimanayenāti paripuṇṇanalāṭatāpakkhena. Uṇhīsaveṭhitasīso viyāti uṇhīsapaṭṭena veṭhitasīsapadeso viya. Uṇhīsaṃ viyāti chekena sippinā viracitauṇhīsamaṇḍalaṃ viya.

依两义而说，谓佛与世尊王因前额圆满而称为「热毛前额」。因圆满头顶及圆满头影，称为「热毛头影」。故此两义说为「热毛头影」。现今此两义被伟人尊重称为「伟人之头发」。称「成群者」意指有二种性质之头影：果实头影，形似果实；骨质头影，因肉无而骨头突出，或因肉脱落显骨质。称「起伏头影」者，谓浮肿颤动之头影。称「披覆头影」者，谓以皮肤包覆部分之头影。谓「满员」者，谓圆满头顶之光环。称「围绕热毛」者，谓以工匠金属工艺制成的热毛光环样貌。

Vipassīsamaññāvaṇṇanā毗婆尸同名释

§37

37.Tassa vitthāroti tassa lakkhaṇapariggaṇhane nemittakānaṃ santappanassa vitthāro vitthārakathā. Gabbhokkantiyaṃ nimittabhūta supinapaṭiggāhakasantappane vuttoyeva. Niddosenāti khārikaloṇikādidosarahitena. Dhātiyoti thaññapāyikā dhātiyo. Tā hi dhāpenti thaññaṃ pāyentīti dhātiyo.‘‘Tathā’’ti iminā ‘‘saṭṭhi’’nti padaṃ upasaṃharati , sesāpīti nhāpikā, dhārikā, parihārikāti imā tividhā. Tāpi dahanti vidahanti nhānaṃ dahanti dhārentīti ‘‘dhātiyo’’ tveva vuccanti. Tattha dhāraṇaṃ urasā, ūrunā, hatthehi vā suciraṃ velaṃ sandhāraṇaṃ. Pariharaṇaṃ aññassa aṅkato attano aṅkaṃ, aññassa bāhuto attano bāhuṃ upasaṃharantehi haraṇaṃ sampāpanaṃ.

第37条　「其解释」者，对于其特征的概括与标志的观察，以说明之详尽解说。所谓「孕者纳受」即为已具标志的梦中接受称。谓「无怒」者，谓无破坏之污秽与恶臭。谓「支撑」者，亦即须臾不离的支撑。此「支撑」谓持养，谓依托，谓保护，此三种义。此三而能烧灼能维持，能浸润，故称「支撑」。此处以胸部、大腿、手等部长期支撑谓之「持养」。谓「围持」者，谓外物束缚自己身体，或他人臂膀环绕自己臂膀而称束缚。

§38

38.Mañjussaroti saṇhassaro. Yo hi saṇho, so kharo na hotīti āha ‘‘akharassaro’’ti. Vaggussaroti manorammassaro, manorammatā cassa cāturiyane puññayogatoti āha ‘‘chekanipuṇassaro’’ti. Madhurassaroti sotasukhassaro, sotasukhatā cassa ativiya iṭṭhabhāvenāti āha ‘‘sātassaro’’ti. Pemanīyassaroti piyāyitabbassaro, piyāyitabbatā cassa suṇantānaṃ attani bhattisamuppādanenāti āha ‘‘pemajanakassaro’’ti. Karavīkassaroti. Karavīkasaddo yesaṃ sattānaṃ sotapathaṃ upagacchati, te attano sarasampattiyā pakatiṃ jahāpetvā avase karonto attano vase vatteti, evaṃ madhuroti dassento ‘‘tatrida’’ntiādimāha. Tattha ‘‘karavīkasakuṇe’’tiādi tassa sabhāvakathanaṃ. Laḷitanti pītivegasamuṭṭhitaṃ līḷaṃ. Chaḍḍetvāti ‘‘saṅkharaṇampi madhurasaddasavanantarāyakara’’nti tiṇāni apanetvā. Anikkhipitvāti bhūmiyaṃ anikkhipitvā ākāsagatameva katvā. Anubaddhamigā vāḷamigehi. Tato maraṇabhayaṃ hitvā. Pakkhe pasāretvāti pakkhe yathāpasārite katvā apatantā tiṭṭhanti.

38. 『曼珠莎』者，云『湿润之水』。彼谓：『湿润』，即不坚硬者，故称『非坚硬者』。『花冠』者，云『美丽之水』，因其美丽而得名；其美丽即此四方善根之功德也，故称『善行之水』。『悦耳』者，云『声音和悦之水』，此悦耳之性甚为可爱，故称『悦耳之水』。『爱侣』者，云『应当爱的水』，因闻者因生其爱而产生感情，故称「生爱之水」。『鹤鸣』者，鹤之鸣声为众生所闻，诸众生于其中弃绝满满的执著而居于自身之所，故此悦耳而称之『鹤鸣』。此中亦有『鹤鸣声音』之议论。『玩弄』者，谓地上激起之欢悦游玩也。『舍弃』者，谓舍弃阻碍闻声之三者。『不涂抹』者，谓不涂抹于地上，而是入空中。『连结』如同群狮相连。于此安心灭死怖畏。『展翅』者，谓如展翅而立于岸边之意。

Suvaṇṇapañjaraṃ vissajjesi yojanappamāṇe ākāse attano āṇāya pavattanato. Tenāha ‘‘so rājāṇāyā’’tiādi. Laḷiṃsūti laḷitaṃ kātuṃ ārabhiṃsu. Taṃ pītinti taṃ buddhaguṇārammaṇaṃ pītiṃ teneva nīhārena punappunaṃ pavattaṃ pītiṃ avijahitvā vikkhambhitakilesā therānaṃ santike laddhadhammassavanasappāyā upanissayasampattiyā paripakkañāṇatāya sattahi…pe… patiṭṭhāsi. Sattasatamattena orodhajanena saddhiṃ padasāva therānaṃ santikaṃ upagatattā ‘‘sattahi jaṅghasatehi saddhi’’nti vuttaṃ. Tatoti karavīkasaddato. Satabhāgena…pe… veditabbo anekakappakoṭisatasambhūtapuññasambhārasamudāgatavatthusampattibhāvato.

『黄金牢笼』者，称其于天际依其神力涡旋处所在，谓曰『彼为诸王之所在』等。『玩弄』者，彼等发起欢悦，传扬佛德功德之喜悦，多次旋转此欢悦而灭除污秽。于长老们闻得正法不断响盛之中，因缘圆熟智也而具备七…等功德满足。以七百计众之力，协同其语，于长老们所处之处共集，因而得名『七百』。所谓『鹤鸣声』者。以七部分者…等详见，谓由多劫百万亿善根聚集所形成之现象。

§39

39.Kammavipākajanti sātisayasucaritakammanibbattaṃ pittasemharuhirādīhi apalibuddhaṃ dūrepi ārammaṇaṃ sampaṭicchanasamatthaṃ kammavipākena sahajātaṃ, kammassa vā vipākabhāvena jātaṃ pasādacakkhu. Duvidhañhi dibbacakkhuṃ kammamayaṃ, bhāvanāmayanti. Tatridaṃ kammamayanti āha ‘‘na bhāvanāmaya’’nti. Bhāvanāmayaṃ pana bodhimūle uppajjissati. Ayaṃ ‘‘so’’ti sallakkhaṇaṃ kāmaṃ manoviññāṇena hoti, cakkhuviññāṇena pana tassa tathā vibhāvitattā manoviññāṇassa tattha tathāpavattīti āha ‘‘yena nimittaṃ…pe… sakkotī’’ti.

39.『业报』者，谓十八善行善业之业力果报，其表现包括黄疸、皮疹、风热等病痛，且不为愚痴所觉察。此为外缘之缘起所成之业报，自然而然生起以对应业果，也是业在世间显现之表现。业果有二种，分别为神通之眼所见之业和通过修习所生之业。所谓业者乃非修习所得，但修习所生之业必将于觉悟根本站生。此谓『此』者，以此为记号之六识名为欲识、心识；而眼识则会相应分别心识，于是说『由此因缘……称为诸天』等语。

§40

40.Vacanatthoti saddattho. Nimīlananti nimīlanadassanaṃ navisuddhaṃ, tathā ca akkhīni avivaṭāni nimīladassanassa na visuddhibhāvato. Tabbipariyāyato pana dassanaṃ visuddhaṃ, vivaṭañcāti āha ‘‘antarantarā’’tiādi.

40.『言义』者，谓言语之意义。『闭合』者，谓闭合所见之法，此为新未净者。又谓眼睛不开放则所见不净。故视之为净时为真相。『透明』者谓其间或出现之状，故称『间断』等。

§41

41. Nī-iti – jānanatthaṃ dhātuṃ gahetvā āha ‘‘panayati jānātī’’ti. Yato vuttaṃ ‘‘animittā na nāyare’’ti (visuddhi. 1.174; saṃ. ni. aṭṭha. 1.1.20), ‘‘vidūbhi neyyaṃ naravarassā’’ti (netti. saṅgahavāra) ca. Nī-iti pana pavattanatthaṃ dhātuṃ gahetvā ‘‘nayati pavattetī’’ti. Appamatto ahosi tesu tesu kiccakaraṇīyesu.

41.『尼』字者，取其知见之意，谓『树立并知晓』。如经云『无业非传人』（清净经1.174；律藏释义1.1.20）及『应舍除无智之人』（显义集）等。『尼』又取其运动之意，谓『引导推进』。彼时专注于各自之职责所必行之法。

§42

42. Vassāvāso vassaṃ uttarapadalopena, tasmā vassaṃ, vasse vā, sannivāsaphāsutāya arahatīti vassiko, pāsādo. Māsā pana vasse utumhi bhavāti vassikā. Itaresūti hemantikaṃ gimhikanti imesu. Eseva nayoti uttarapadalopena niddesaṃ atidisati.

42.『雨季安居』者，谓以雨季期间之南北瑜伽失去而定名雨季，即称雨季及在雨季。因雨季之齿止故称阿拉汉为雨季僧，亦称『宫殿』。『月』指雨季之秋季存在，谓雨季之孕育也。谓『他』者，指冬季之夏季等。此语以南北缺失而超越普通指称，故此称之。

Nātiucco hoti nātinīcoti gimhiko viya ucco, hemantiko viya nīco na hoti, atha kho tadubhayavemajjhalakkhaṇatāya nātiucco hoti, nātinīco. Assāti pāsādassa. Nātibahūnīti gimhikassa viya na atibahūni. Nātitanūnīti hemantikassa viya na khuddakāni, tanutarajālāni ca. Missakānevāti hemantike viya na uṇhaniyāneva, gimhike viya ca na sītaniyāneva, atha kho ubhayamissakāneva. Tanukānīti na puthulāni. Uṇhappavesanatthāyāti sūriyasantāpānuppavesāya. Bhittiniyūhānīti dakkhiṇapasse bhittīsu niyūhāni. Siniddhanti sinehavantaṃ, siniddhaggahaṇeneva cassa garukatāpi vuttā eva. Kaṭukasannissitanti tikaṭukādikaṭukadrabbūpasañhitaṃ. Udakayantānīti udakadhārāvissandayantāni. Yathā jalayantāni, evaṃ himayantānipi tattha karonti eva. Tasmā hemante viya himāni patantāniyeva hontīti ca veditabbaṃ.

不高不低，不如房屋般高，不似寒冬般低，这种两者皆无的中间状态，既不是高也不是低，称为“庙堂中立”。所谓不多，指如房屋般不过多。不小，指如寒冬般不小，且有柔细的丝线。夏季梗概指非炎热，房屋亦非寒冷，因而二者皆无，是两者皆无。柔细者，非蓬松。夏季入意者，是为了入夏日炎热。倚墙立者，指南方墙壁依倚。湿润者，指湿湿的，有湿气，湿气聚集被认为是沉重。辛辣接触者，指带有辣味等刺激性物质。流水者，指流水流动，像流水般，寒冬亦同理，故寒冬像落雪般也是如此，应当明了。

Sabbaṭṭhānānipīti sabbāni paṭikiriyānhānabhojanakīḷāsañcaraṇādiṭṭhānānipi, na nivāsaṭṭhānāniyeva. Tenāha ‘‘dovārikāpī’’tiādi. Tattha kāraṇamāha ‘‘rājā kirā’’tiādi.

所谓普遍处所，是所有诸如妨碍行为、食物、娱乐、行走等处所，而非仅仅住所处所。故此说“出入之门”等，如此原因说“国王若是”。

Paṭhamabhāṇavāravaṇṇanā niṭṭhitā. · 第一诵品释毕。

Jiṇṇapurisavaṇṇanā老人释

§44

44.Gopānasivaṅkanti vaṅkagopānasī viya. Vaṅkānañhi vaṅkabhāvassa nidassanatthaṃ avaṅkagopānasīpi gayhati. Ābhoggavaṅkanti ādito paṭṭhāya abbhuggatāya kuṭilasarīratāya vaṅkaṃ. Tenāha ‘‘khandhe’’tiādi. Daṇḍaparaṃ daṇḍaggahaṇaparaṃ ayanaṃ gamanaṃ etassāti daṇḍaparāyanaṃ, daṇḍo vā paraṃ āyanaṃ gamanakāraṇaṃ etassāti daṇḍaparāyanaṃ. Ṭhānādīsu daṇḍo gati avassayo etassa tena vinā appavattanatoti daṇḍagatikaṃ, gacchati etenāti vā gati, daṇḍo gati gamanakāraṇaṃ etassāti daṇḍagatikaṃ. Daṇḍapaṭisaraṇanti etthāpi eseva nayo. Jarāturanti jarāya kilantaṃ assavasaṃ. Yadā ratho purato hotīti dvedhāpathe sampatte purato gacchante balakāye tattha ekaṃ saṇṭhānaṃ āruḷho majjhe gacchanto bodhisattena āruḷho ratho itaraṃ saṇṭhānaṃ gacchanto yadā purato hoti. Pacchā balakāyoti tadā pacchā hoti sabbo balakāyo. Tādise okāseti tādise vuttappakāre maggappadese. Taṃ purisanti taṃ jiṇṇapurisaṃ. Suddhāvāsāti siddhatthādīnaṃ tiṇṇaṃ sammāsambuddhānaṃ sāsane brahmacariyaṃ caritvā suddhāvāsabhūmiyaṃ nibbattabrahmāno. Te hi tadā tattha tiṭṭhanti. ‘‘Kiṃ paneso jiṇṇo nāmā’’ti eso tayā vuccamāno kiṃ atthato, taṃ me niddhāretvā kathehīti dasseti. Aniddhāritasarūpattā hi tassa attano bodhisatto liṅgasabbanāmena taṃ vadanto ‘‘ki’’nti āha. ‘‘Yathā kiṃ te jāta’’nti dvayameva hi loke yebhuyyato jāyati itthī vā puriso vā, tathāpi taṃ liṅgasabbanāmena vuccati, evaṃ sampadamidaṃ veditabbaṃ. ‘‘Kiṃ vuttaṃ hotī’’tiādi tassa aniddhāritasarūpataṃyeva vibhāveti.

44. 弯曲枝叶者，如曲枝叶般。因为有弯曲的表现，所以称为弯曲枝叶。凹陷弯曲者，是说其根部向上，末端向下，身体曲折，故称为弯曲。故说在肩膀处等。杖顶杖端称为行走之意，即支撑行走杖的意思。行走场所杖是必需的，没有它便不能行走，故称为杖行，可理解为行进、移动。杖保护处也是此意。老年粗糙是指因年老而难以忍受。车前时，双车道有车在前行时，群体中间的菩萨车在前，旁边车亦有车在行。称为前后群体。如此处所路意。称此人为男子或老人。清净修道者，是指三位正觉者修行于清净之地。彼时他们就在那里。有人问“老者之名为何”，此问显示未能明了。尚未明白此义，以自身菩萨未显现一切特征名，所以称“什么”。“你如何出生”，世上公认男女都生如此，因而以特征名称称呼，须明白如此。所谓“什么所说发生”，此正是未明之故。

‘‘Tena hī’’tiādi ‘‘ayañca jiṇṇabhāvo sabbasādhāraṇattā mayhampi upari āpattito evā’’ti mahāsattassa saṃvijjanākāravibhāvanaṃ. Rathaṃ sāretīti sārathi. Kīḷāvihāratthaṃ uyyuttā yanti upagacchanti etanti uyyānaṃ. Alanti paṭikkhepavacanaṃ. Nāmāti garahaṇe nipāto ‘‘kathañhināmā’’tiādīsu (pārā. 39, 42, 87, 88, 90, 166, 170; pāci. 1, 13, 36) viya. Jātiyā ādīnavadassanatthaṃ taṃmūlassa ummūlanaṃ viya hotīti, tassa ca avassitabhāvato ‘‘jātiyā mūlaṃkhaṇanto nisīdī’’ti āha. Siddhe hi kāraṇe phalaṃ siddhameva hotīti. Pīḷaṃ janetvā antotudanavasena sabbapaṭhamaṃ hadayaṃ anupavissa ṭhitattā paṭhamena sallena hadayeviddho viya nisīdīti yojanā.

所谓“为此原因”等，意即“此凋零状态普遍生于我等”，是大圣意志的说明。车子是驾车者。游戏娱乐为出意，来往活动称作步道。扒拉反驳言辞。词缀“名”为加强，如“如何名”等可对比。（提及数处经文）此为显出生死根源，故称“破坏根基者，坐卧不安”。成功时有果报。因痛苦而内心波动，最初心脏处不安定好似被刺痛而坐。

Byādhipurisavaṇṇanā病人之描述

§47

47.Pubbevuttanayenevāti ‘‘suddhāvāsā kirā’’tiādinā pubbe vutteneva nayena. Ābādhikanti ābādhavantaṃ. Dukkhitanti sañjātadukkhaṃ. Ajātanti ajātabhāvo, nibbānaṃ vā.

47. 就如之前所说“清净之处”等语言，均指先前述说的含义。病苦者，意指有病者。痛苦者，已有痛苦。未生者，未发生状态，涅槃亦然。

Kālakatapurisavaṇṇanā死人之描述

§50

50. Bhantanettakuppalādi vividhaṃ katvā lātabbato vilāto, vayhaṃ, sivikā cāti āha ‘‘vilātanti sivika’’nti. Sivikāya diṭṭhapubbattā mahāsatto citakapañjaraṃ ‘‘sivika’’nti āha. Ito paṭigatanti ito bhavato apagataṃ . Katakālanti pariyosāpitajīvanakālaṃ. Tenāha ‘‘yattaka’’ntiādi.

50. 将灯芯等多种物品遮蔽遮挡，枝叶因老化而凋萎，称为“凋萎”为木柴。因先见证实的菩萨监视森牢，故称“木柴”。这里所言“离去”，指从此地离开。称生命终结之时。故言“曾为”。

Pabbajitavaṇṇanā出家者之描述

§53

53. Dhammaṃ caratīti dhammacaraṇo, tassa bhāvo dhammacaraṇabhāvoti dhammacariyameva vadati. Evaṃ ekekassa padassāti yathā ‘‘sādhudhammacariyāti pabbajito’’ti yojanā, evaṃ ‘‘sādhusamacariyāti pabbajito’’tiādinā ekekassa padassa yojanā veditabbā. Sabbānīti ‘‘sādhudhammacariyā’’tiādīsu āgatāni sabbāni dhammasamakusalapuññapadāni. Dasakusalakammapathavevacanānīti dānādīni dasakusaladhammapariyāyapadāni.

53. 行法者，即行持法的人，其含义便是行法的心态或本性，因此称为行法。如此，每一句话的措辞皆应如此理解，例如以「善行法者乃出家者」为语句，同样应理解为「善自行法者乃出家者」的含义，由此可知对每一句话的用语都应有所领会。所谓「一切」者，是指所有诸如“善行法者”等词，皆涵盖一切与法相应的善业善行境界。至于「十善业道」则是指布施等十种善法的归纳词汇。

Bodhisattapabbajjāvaṇṇanā菩萨出家之描述

§54

54. Pabbajitassa dhammiṃ kathaṃ sutvāti sambandho. Aññañca saṅgītianāruḷhaṃ tena tadā vuttaṃ dhammiṃ kathanti yojanā. ‘‘Vaṃsovā’’ti padattayena dhammatā esāti dasseti. Cirassaṃ cirassaṃ passanti dīghāyukabhāvato. Tathā hi vuttaṃ ‘‘bahūnaṃ vassānaṃ…pe… accayenā’’ti. Tenevāti na cirassaṃ diṭṭhabhāveneva. Acirakālantarikameva pubbakālakiriyaṃ dassento ‘‘jiṇṇañca disvā…pe… pabbajitañca disvā, tasmā ahaṃ pabbajitomhi rājā’’ti āha yathā ‘‘nhatvā vatthaṃ paridahitvā gandhaṃ vilimpitvā mālaṃ piḷandhitvā bhutto’’ti.

54. 关于出家人如何听法的问题，此处着重其关联。更有其他不同的曲调，彼时传说中即称为讲法的说法。以“世系继承”一词而论，此乃显示相续真实之意。长期以往，他们因寿命长久而目睹世事变化。正如经典所言：“多年的年月……由于消逝……”，意指不因时间久远而只凭眼见。经常性观察先前行为，看到“衰老”等表现，并目睹出家者，如此故说：“我当为国王”，就如“脱去衣缯，烧毁衣物，弄污臭气，衣服破裂，饥饿”等譬喻所表达。

Mahājanakāyaanupabbajjāvaṇṇanā大众随出家之描述

§55

55.‘‘Kasmāpanetthā’’tiādinā tesaṃ caturāsītiyā pāṇasahassānaṃ mahāsatte saṃbhattataṃ, saṃvegabahulatañca dasseti, yato sutaṭṭhāneyeva ṭhatvā ñātimittādīsu kiñci anāmantetvā mattavaravāraṇo viya ayomayabandhanaṃ ghanabandhanaṃ chinditvā pabbajjaṃ upagacchiṃsu.

55. 关于“为何来到此地”等诸问，显示四万八千大众相聚一处，且众多精进的情态。因众人只在听法之处站立而不邀约亲人朋友，宛如撕碎铁制锁链与紧紧束缚的带子的象征，毅然前往出家。

Cattāro māse cārikaṃ cari na tāva ñāṇassa paripākaṃ gatattā.

历经四个月的遁行，因无明尚未完全消除，故知慧尚未成熟。

Yadā pana ñāṇaṃ paripākaṃ gataṃ, taṃ dassento ‘‘ayaṃ panā’’tiādimāha. Sabbeva ime pabbajitā mama gamanaṃ jānissanti, jānantā ca maṃ anubandhissantīti adhippāyo. Sannisīvesūti sannisinnesu. Saṇatevāti saṇati viya saddaṃ karoti viya.

然而当智慧成熟之时，即显露“此即我”之意。诸位出家人皆知晓我的行踪，并且知晓后将会追随我，此乃自信之意。言语中“安坐者”即指安坐不动的人，“产生声响者”如同呼唤般作声。

Avivekārāmānanti anabhirativivekānaṃ. Ayaṃ kāloti ayaṃ tesaṃ pabbajitānaṃ mama gamanassa ajānanakālo. Nikkhamitvāti paṇṇasālāya niggantvā, mahābhinikkhamanaṃ pana pageva nikkhanto. Pāramitānubhāvena uṭṭhitaṃ upari devatāhi dibbapaccattharaṇehi supaññattampi mahāsattassa puññānubhāvena siddhattā tena paññattaṃ viya hotīti vuttaṃ ‘‘pallaṅkaṃ paññapetvā’’ti. ‘‘Kāmaṃ taco ca nhāru ca, aṭṭhi ca avasissatū’’tiādi (ma. ni. 2.184; saṃ. ni. 2.22, 237; a. ni. 2.5; 8.13; mahāni. 17, 196) nayappavattaṃ caturaṅgavīriyaṃ adhiṭṭhahitvā. Vūpakāsanti vivekavāsaṃ.

「不辨者」者，是指无分别而不喜欢分别的意思。此时即为诸出家人对于我的行踪尚未知晓的时期。所谓“出家”，即离开牌场，真正的大出离者乃是从此除去。因具足渡彼岸功德而生起的力量而起身，受到天神以神通力欢迎，故此盛大祝贺好比有美丽的地毯铺设于前。譬如“欲火、刀剑、火焰”，乃是所说的降服四种极大的猛力。全权操控此“四马之力”而得以安住于寂静厝所。

Aññenevāti yattha mahāpuriso tadā viharati, tato aññeneva disābhāgena. Kāmaṃ bodhimaṇḍo jambudīpassa majjhe nābhiṭṭhāniyo, tadā pana brahāraññe vivitte yogīnaṃ paṭisallānasāruppo hutvā tiṭṭhati, tadañño pana jambudīpappadeso yebhuyyena bahujano ākiṇṇamanusso iddho phīto ahosi. Tena te taṃ taṃ janapadadesaṃ uddissa gatā ‘‘anto jambudīpābhimukhā cārikaṃ pakkantā’’ti vuttā anto jambudīpābhimukhā, na himavantādipabbatābhimukhāti attho.

所谓「在他方」，是指大圣人在某处生活时，彼处即称为他方。情欲觉悟场所在占中洲的中心，非靠近海边之地。那时，大林野中隐居的瑜伽士独处一处，形成与世隔绝的隐退状态；而另有诸多出世人为众多人民居住之地，神通广大且威猛强盛。于是这些人前往各自的国土，宣称自己是「向占中洲边际徘徊的游行者」，此处「占中洲边际」意谓非向喜马拉雅山等南方高山一带。

Bodhisattaabhinivesavaṇṇanā菩萨决意之描述

§57

57. Kāmaṃ bhagavā buddho hutvā sattasattāhāni tattheva vasi, sabbapaṭhamaṃ pana visākhapuṇṇamaṃ sandhāya ‘‘ekarattivāsaṃ upagatassā’’ti vuttaṃ. Rahogatassāti raho janavivittaṃ ṭhānaṃ upagatassa, tena gaṇasaṅgaṇikābhāvena mahāsattassa kāyavivekamāha. Paṭisallīnassāti nānārammaṇacārato cittassa nivattiyā pati sammadeva nilīnassa tattha avisaṭacittassa, tena cittasaṅgaṇikābhāvenassa pubbabhāgiyaṃ cittavivekamāha. Dukkhanti jātiādimūlakaṃ dukkhaṃ. Kāmaṃ cutūpapātāpi jātimaraṇāni eva, maraṇajātiyova ‘‘jāyati mīyatī’’ti pana vatvā ‘‘cavati upapajjatī’’ti vacanaṃ na ekabhavapariyāpannānaṃ nesaṃ gahaṇaṃ, atha kho nānābhavapariyāpannānaṃ ekajjhaṃ gahaṇanti dassento āha ‘‘idaṃ dvayaṃ…pe… vutta’’nti. Kasmā pana lokassa kicchāpattiparivitakkane ‘‘jarāmaraṇassā’’ti jarāmaraṇavasena niyamanaṃ katanti āha ‘‘yasmā’’tiādi. Jarāmaraṇameva upaṭṭhāti āditoti adhippāyo. Abhiniviṭṭhassāti āraddhassa. Paṭiccasamuppādamukhena vipassanārambhe tassa jarāmaraṇato paṭṭhāya abhiniveso aggato yāva mūlaṃ otaraṇaṃ viyāti āha ‘‘bhavaggato otarantassa viyā’’ti.

57. 世尊于证悟正觉后，住于彼处七十七天。当中最初在维萨迦月十五日的黄昏，有言「独居一舍」者。所谓秘密处，谓隐秘而不为世俗所知之地。因具群聚集之故，大圣行身独观。所谓隐处，是心不散乱、正受安住，回归于定，心安静无乱故。由此证得内心以前的分别，谓心独观。苦者，乃生死苦根本。情欲生灭亦属生死，死亡与生起是生死本质，其言「生即死，死即生」非绝对单一存在之见，乃示多生多灭之理。因此以为「这两者……所说」，即指此理。何以众生因难成就，心念作修「老死」二字而转，乃以老死为规律之标示。言「老死即亲近」，意为原动力。所谓执着，即入观时依缘起观约，诸多生死因缘之执著由此生除。至于此执着，应以如实之正念修持，故曰「因机正念摄持」。

Upāyamanasikārāti upāyena manasikaraṇato manasikārassa pavattanato. Idāni taṃ upāyamanasikārapariyāyaṃ yonisomanasikāraṃ sarūpato, pavattiākārato ca dassetuṃ ‘‘aniccādīni hī’’tiādi vuttaṃ. Yonisomanasikāro nāma hotīti yāthāvato manasikārabhāvato. Aniccādīnīti ādi-saddena dukkhānattaasubhādīnaṃ gahaṇaṃ. Ayanti ‘‘etadahosī’’ti evaṃ vutto ‘‘kimhi nu kho satī’’tiādinayappavatto manasikāro. Tesaṃ aññataroti tesu aniccādimanasikāresu aññataro eko. Ko pana soti? Aniccamanasikārova, tattha kāraṇamāha ‘‘udayabbayānupassanāvasena pavattattā’’ti. Yañhi uppajjati ceva cavati ca, taṃ aniccaṃ udayavayaparicchinnattā addhuvanti katvā. Tassa pana tabbhāvadassanaṃ yāthāvamanasikāratāya yonisomanasikāro . Ito yonisomanasikārāti hetumhi nissakkavacananti tassa iminā ‘‘upāyamanasikārenā’’ti hetumhi karaṇavacanena atthamāha. Samāgamo ahosīti yāthāvato paṭivijjhanavasena saṅgamo ahosi. Kiṃ pana tanti kiṃ pana taṃ jarāmaraṇakāraṇanti āha ‘‘jātī’’ti. ‘‘Jātiyā kho’’tiādīsu ayaṃ saṅkhepattho – kimhi nu kho sati jarāmaraṇaṃ hoti, kiṃ paccayā jarāmaraṇa’’nti jarāmaraṇakāraṇaṃ pariggaṇhantassa bodhisattassa ‘‘yasmiṃ sati yaṃ hoti, asati ca na hoti, taṃ tassa kāraṇa’’nti evaṃ abyabhicārikāraṇapariggaṇhane ‘‘jātiyā kho sati jarāmaraṇaṃ hoti, jātipaccayā jarāmaraṇa’’nti yā jarāmaraṇassa kāraṇapariggāhikā paññā uppajjati, tāya uppajjantiyā samāgamo ahosīti. Sabbapadānīti ‘‘kimhi nu kho sati jāti hotī’’tiādinā āgatāni jātiādīni viññāṇapariyosānāni nava padāni.

所谓以方法观念，谓以适当方法、逐步推行之意。此即本法具体之专注观察——缘无常等诸屑曰「如是」等。所谓有机法观察，言依实相观之。无常等集之义，即观苦、非美之理。言「有此等法之观察」，即观法期间生。何以为观？是无常观察，由观生灭之法而行。观者所观察者，无常观义。因无常观，是由「观生住灭」故。能见无常之真相，谓依照善巧正念所作之观察。依缘正念之慧至细微处，乃为正念之观察。所谓方法观察，是观法所依之因；因外义作「以方法观察」，以说明。所谓会合，谓适宜相应之结会。何谓缘何生老死因？答曰「生」。曰「因何缘生老死？」解说生死因缘之智。

Dvādasapadike paṭiccasamuppāde idha yāni dve padāni aggahitāni, tesaṃ aggahaṇe kāraṇaṃ pucchitvā vissajjetukāmo tesaṃ gahetabbākāraṃ tāva dassento ‘‘ettha panā’’tiādimāha. Paccakkhabhūtaṃ paccuppannabhavaṃ paṭhamaṃ gahetvā tadanantaraṃ anāgataṃ ‘‘dutiya’’nti gahaṇe atīto tatiyo hotīti āha ‘‘avijjā saṅkhārā hi atīto bhavo’’ti. Nanu cettha anāgatassāpi bhavassa gahaṇaṃ na sambhavati paccuppannavasena abhinivesassa jotitattāti? Saccametaṃ, kāraṇe pana gahite phalaṃ gahitameva hotīti tathā vuttanti daṭṭhabbaṃ. Api cettha anāgatopi addhā atthato saṅgahito eva, yato parato ‘‘nāmarūpapaccayā saḷāyatana’’ntiādinā anāgataddhasaṅgahikā desanā pavattā. Tehīti avijjāsaṅkhārehi ārammaṇabhūtehi. Na ghaṭiyati na sambajjhati. Mahāpuriso hi paccuppannavasena abhiniviṭṭhoti aghaṭane kāraṇamāha. Adiṭṭhehīti anavabuddhehi, itthambhūtalakkhaṇe cetaṃ karaṇavacanaṃ. Sati anubodhe paṭivedhena bhavitabbanti āha ‘‘nasakkā buddhena bhavitu’’nti. Imināti mahāsattena. Teti avijjāsaṅkhārā. Bhavaupādānataṇhāvasenevāti bhavaupādānataṇhādassanavaseneva. Diṭṭhā taṃsabhāvataṃsahagatehi tehi samānayogakkhamattā. Visuddhimagge (visuddhi. 2.570) kathitāva, tasmā na idha kathetabbāti adhippāyo.

在十二因缘中递次讲述了两因法。其取因法之时，欲放弃时应取，故示意「此处且且……」等。初取现有存在及现生存，然后再取未来存在为第二，过往为第三。言「无明及行是过往存在者」，意指此理。阐明即使如此亦能执持未来存在理念，此为未来存在的关联所托之缘相。果果之理，世尊示现无明、行之所生之过往，为业因缘。虽不生成过往存在，但将安住其中。此处导学者实见于缘缘明证法中。圣者依无明生诸行业，故谓过往无法彻离。谓无明所生诸行，如同执着之因。由此无明执著，未来亦执着存在，此即缘起脉络之根本。未醒视者无法理解此理。若无证见，则不能舍疑。此理不可忽视，故曰不当讲陈也。

§58

58.Paccayatoti hetuto, saṅkhāratoti attho. ‘‘Kimhi nu kho sati jarāmaraṇaṃ hotī’’tiādinā hi hetuparamparāvasena phalaparamparāya vuccamānāya ‘‘kimhi nu kho sati viññāṇaṃ hotī’’ti vicāraṇāya ‘‘saṅkhāre kho sati viññāṇaṃ hotī’’ti viññāṇassa visesakāraṇabhūte saṅkhāre aggahite tato viññāṇaṃ paṭinivattati nāma, na sabbapaccayato. Tenevāha ‘‘nāmarūpe kho sati viññāṇaṃ hotī’’ti (dī. ni. 2.58), nāmampi cettha sahajātādivaseneva paccayabhūtaṃ adhippetaṃ, na kammūpanissayavasena paccuppannavasena abhinivisassa jotitattā. Ārammaṇatoti avijjāsaṅkhārasaṅkhātaārammaṇato, atītabhavasaṅkhātaārammaṇato vā. Atītaddhapariyāpannā hi avijjāsaṅkhārā. Yato paṭinivattamānaṃ viññāṇaṃ atītabhavatopi paṭinivattati nāma. Ubhayampīti paṭisandhiviññāṇampi vipassanāviññāṇampi. Nāmarūpaṃ nātikkamatīti paccayabhūtaṃ, ārammaṇabhūtañca nāmarūpaṃ nātikkamati tena vinā avattanato. Tenāha ‘‘nāmarūpato paraṃ na gacchatī’’ti.

58. 说缘者，即因；行者，即义。由问「何因时有老死？」等，此因缘相续乃果报相续之讨论。因问「何因时有识？」而议论时，有说行即识之特因。故此，诉曰「名色有时识」，名亦被视为先天同生之因，不是依作业而产生的现世执着之光。所谓关系，即因行因无明所构成之标的。依过去诸行，谓无明所造集之标的。既过去为现识所转，便完成两识结合，即续识与观慧之识。名色不逾，属因缘界之理。即因如实存在，于因缘中不超越名色。故曰「不离名色而异行」。

Viññāṇe nāmarūpassa paccaye honteti viññāṇe nāmassa, rūpassa, nāmarūpassa ca paccaye honte. Nāmarūpe ca viññāṇassa paccaye honteti tathā nāme, rūpe, nāmarūpe ca viññāṇassa paccaye honteti catuvokāraekavokārapañcavokārabhavavasena yathārahaṃ yojanā veditabbā, dvīsupi aññamaññapaccayesu hontesūti pana pañcavokārabhavavaseneva. Ettakenāti evaṃ viññāṇa nāmarūpānaṃ aññamaññaṃ upatthambhanavasena pavattiyā. Jāyetha vā…pe… upapajjetha vāti ‘‘satto jāyati…pe… upapajjati vā’’ti samaññā hoti viññāṇanāmarūpavinimuttassa sattapaññattiyā upādānabhūtassa dhammassa abhāvato. Tenāha ‘‘ito hī’’tiādi. Etadevāti viññāṇaṃ, nāmarūpanti etaṃ dvayameva.

识缘名色则生，谓识依名（心识名称）、色（色法）、名色而存；名缘识、生缘名色而起。名色缘识故亦相继生起，依四缘五缘之说，如了解绳结，彼此互相支撑。因此，诸识与名色于诸缘中相互依持而生起。谓存在诞生及再生，如生灵所生，亦是识名色之解脱状态下产物。由无取执之缘故，是谓「从此处……」，此指识与名色二者也。

Pañca padānīti ‘‘jāyetha vā’’tiādīni pañca padāni. Nanu tattha paṭhamatatiyehi catutthapañcamāni atthato abhinnānīti āha ‘‘saddhiṃ aparāparaṃ cutipaṭisandhīhī’’ti. Puna taṃ ettāvatāti vuttamatthanti yo ‘‘ettāvatā’’ti padena pubbe vutto, tameva yathāvuttamatthaṃ ‘‘yadida’’ntiādinā niyyātento nidassento puna vatvā. Anulomapaccayākāravasenāti paccayadhammadassanapubbakaṃ paccayuppannadhammadassanavasena. Paccayadhammānañhi attano paccayuppannassa paccayabhāvo idappaccayatā paccayākāro, so ca ‘‘avijjāpaccayā saṅkhārā’’tiādinā vutto. Saṃsārappavattiyā anulomanato anulomapaccayākāro. Jātiādikaṃ sabbaṃ vaṭṭadukkhaṃ cittena samihitena kataṃ samūhavasena gahetvā pāḷiyaṃ ‘‘dukkhakkhandhassā’’ti vuttanti āha ‘‘jāti…pe… dukkharāsissā’’ti.

所谓五行，即《若生起》等句中提及的五个名词。然此处首二三重，第四第五相连一统，故称其义相依，不可分割，故言“彼此相续，如同接续在一起”。复以“如是如此”称述前所说义，以“正如所说”表示指示，重申释义。所谓顺因果次第，即先见因，后见果的意义。因法之因缘和现证，即前因与所缘果的说明。诸因法中，自因缘相对的果存在关系，即所谓“无明因行”等因果紧连。轮回苦流逆流而下，故称因形递转。生等诸法，皆为轮回苦集，心所体察，总摄聚合而得，古译作“苦蕴”，说“生等……生苦亦为苦”。

§59

59. Dukkhakkhandhassa anekavāraṃ samudayadassanavasena viññāṇassa pavattattā ‘‘samudayo samudayo’’ti āmeḍitavacanaṃ avoca. Atha vā ‘‘evaṃ samudayo hotī’’ti idaṃ na kevalaṃ nibbattinidassanapadaṃ, atha kho paṭiccasamuppāda-saddo viya samuppādamukhena idha samudaya-saddo nibbattimukhena paccayattaṃ vadati. Viññāṇādayo bhavantā idha paccayadhammā niddiṭṭhā, te sāmaññarūpena byāpanicchāvasena gaṇhanto ‘‘samudayo samudayo’’ti āha, evañca katvā yaṃ vakkhati ‘‘imasmiṃ sati idaṃ hotīti paccayasañjānanamattaṃ kathita’’nti, (dī. ni. aṭṭha. 2.59) taṃ samatthitaṃ hoti. Yadi evaṃ ‘‘udayadassanapaññā vesā’’ti idaṃ kathanti? Nāyaṃ doso paccayato udayadassanamukhena nibbattilakkhaṇadassanassa sambhavato. Dassanaṭṭhena cakkhūti samudayassa paccakkhato dassanabhāvena cakkhu viyāti cakkhu. Ñātakaraṇaṭṭhenāti yathā samudayo sammadeva ñāto hoti avabuddho, evaṃ karaṇaṭṭhena. Pajānanaṭṭhenāti ‘‘viññāṇāditaṃtaṃpaccayuppattiyā etassa dukkhakkhandhassa samudayo hotī’’ti pakārato jānanaṭṭhena. Nibbijjhitvā paṭivijjhitvā uppannaṭṭhenāti anibbijjhitvā pubbe udayadassanapaññāya paṭipakkhadhamme nibbijjhitvā ‘‘ayaṃ samudayo’’ti paccayato, khaṇato ca, sarūpato paṭivijjhitvā uppannabhāvena, nibbijjhanaṭṭhena paṭivijjhanaṭṭhena vijjāti vuttaṃ hoti. Obhāsaṭṭhenāti samudayasabhāvapaṭicchādanakassa mohandhakārassa ca kilesandhakārassa ca vidhamanavasena avabhāsakabhāvena.

关于苦蕴，因缘显现多次，因识转现时，由“集起，集起”之称呼为提醒言辞。或说“如是集起”，此句非仅指生起显现字义，亦如缘起之言，集起谓由因缘显现，缘于果前言。以识等为因缘法示现，此“集起，集起”为常诵，以此为准则表述有意识间缘的相依体现（从经文中言此义成立）。若说“显现生起智者”，此非责难，是从因缘以生起显现对灭乐之证据出现所致。因显现故，有眼之识谓之眼；依其认识条件，集起正知。肝脑得知，所谓“集起”乃由觉智明之；已破除、破除中、现起状态，皆由前因生起显现对治而生起。借明现之地，即缘起性及烦恼障碍破除之现象为助理，以光明般现能破暗。

Idāni yathāvuttamatthaṃ paṭipāṭiyā vibhāvetuṃ ‘‘yathāhā’’tiādi vuttaṃ. Tattha cakkhuṃ udapādīti pāḷiyaṃ paduddhāro. Kathaṃ udapādīti ceti āha ‘‘dassanaṭṭhenā’’ti. ‘‘Samudayassa paccakkhato dassanabhāvenāti vutto vāyamattho. Iminā nayena sesapadesupi attho veditabbo. Cakkhudhammoti cakkhūti pāḷidhammo. Dassanaṭṭho atthoti dassanasabhāvo tena pakāsetabbo attho. Sesesupi eseva nayo. Ettakehi padehīti imehi pañcahi padehi. ‘‘Kiṃ kathita’’nti piṇḍatthaṃ pucchati. Paccayasañjānanamattanti viññāṇādīnaṃ paccayadhammānaṃ nāmarūpādipaccayuppannassa paccayasabhāvasañjānanamattaṃ kathitaṃ avisesato paccayasabhāvasallakkhaṇassa jotitattā. Saṅkhārānaṃ sammadeva udayadassanassa jotitattā ‘‘vīthipaṭipannā taruṇavipassanā kathitā’’ti ca vuttaṃ.

此时当依前所示义理逐层展开详解，曰“例如”以引。眼部生成者，巴利文作词取出。何为生成？释为“见到之处”。“见处”谓因集起之见而显现者。此由光明现证解释眼部义。依此导引，后续断章亦当如此表明。眼法即眼识之义。见处即见之性质，当加以阐明。余举例此等五词，明示其具体意涵。问“何谓之？”者，解指诸因生缘之认识状态，仅指因缘法特性日以照出理义。依因缘法之本性特征，释其特征缘生之现象。关于行法的正智生起，谓行已由觉照引导，称其为“路径”而逐渐理解。

§61

61. Attanā adhigatattā āsannapaccakkhatāya ‘‘aya’’nti vuttaṃ, ariyamaggādīnaṃ magganaṭṭhena maggoti. Pubbabhāgavipassanā hesā. Tenāha ‘‘bodhāyā’’ti. Bodhapadassa bhāvasādhanataṃ sandhāyāha ‘‘catusaccabujjhanatthāyā’’ti. Pariññāpahānabhāvanābhisamayā yāvadeva sacchikiriyābhisamayatthā nibbānādhigamatthattā brahmacariyavāsassāti vuttaṃ ‘‘nibbānabujjhanatthāya eva vā’’ti. ‘‘Nibbānaṃ paramaṃ sukha’’nti (ma. ni. 2.215, 217; dha. pa. 204) hi vuttaṃ. Bujjhatīti cattāri ariyasaccāni ekapaṭivedhena paṭivijjhati, tena bodha-saddassa kattusādhanattamāha. Paccattapadehīti paṭhamāvibhattidīpakehi padehi. Nibbānameva kathitaṃ viññāṇādi nirujjhati etthāti katvā. Anibbattinirodhanti sabbaso paccayanirodhena anuppādanirodhaṃ accantanirodhaṃ.

以亲证所得果报之接近称为“此”，谓圣道诸因素之道所。先前分解为显现智慧之谓。故说“为觉悟故”。“觉悟道境”者，意指四圣谛之一。因修而显现觉悟意。以成就止慧之法为目标，初离欲后的超越境界，即涅槃的证得境界。故“涅槃是至上之乐”言愉悦清净之体。觉知谓介于四圣谛中一义，遂成觉悟之名，故称“觉悟之词”，意谓达到此境界所赖。独立意谓以首法显现分析，修证了涅槃，并说明涅槃即识等法熄灭之理。非生非灭谓绝对止息，是由于诸因缘止息而成全面止息。

§62

62.Sabbeheva etehi padehīti ‘‘cakkhū’’tiādīhi pañcahi padehi. Nirodhasañjānanamattamevāti ‘‘nirodho nirodhoti kho’’tiādinā nirodhassa sañjānanamattameva kathitaṃ pubbārambhabhāvato, na tassa paṭivijjhanavasena paccakkhato dassanaṃ ariyamaggassa anadhigatattā. Saṅkhārānaṃ sammadeva nirodhadassanaṃ nāma sikhāppattāya vipassanāya vasena icchitabbanti ‘‘vuṭṭhānagāminī balavavipassanā kathitā’’ti ca vuttaṃ.

这里指五辞皆指明眼等五部。所谓止息认识全为止息境界域，即“止息即止息”之称谓，言止息的认识仅至于此层次之意义，自起初不及止息觉知而成。行法正智之止息见证名曰“示现指引”，借助止观以期达成，即所谓“起行而入正观透彻”的述法。

§63

63.Viditvāti pubbabhāgiyena ñāṇena jānitvā. Tato aparabhāgeti vuttanayena paccayanirodhajānanato pacchābhāge. Upādānassa paccayabhūtesūti catubbidhassapi upādānassa ārammaṇapaccayādinā paccayabhūtesu, upādāniyesūti attho . Vahantoti pavattento. Idanti ‘‘aparena samayenā’’tiādi vacanaṃ. Kasmā vuttanti ‘‘yāya paṭipattiyā sabbepi mahābodhisattā carimabhave bodhāya paṭipajjanti, vipassanāya mahābodhisattena tatheva paṭipanna’’nti kathetukamyatāvasena pucchāvacanaṃ. Tenāha ‘‘sabbeyeva hī’’tiādi. Tattha puttassa jātadivase mahābhinikkhamanaṃ, padhānānuyogo ca dhammatāvasena veditabbo, itaraṃ itikattabbatāvasena. Tatthāpi cirakālaparibhāvanāya laddhāsevanāya mahākaruṇāya sañcoditamānasattā ‘‘kicchaṃ vatāyaṃ loko āpanno’’tiādinā (dī. ni. 2.57; saṃ. ni. 2.4, 10) saṃsāradukkhato mocetuṃ icchitassa sattalokassa kicchāpattidassanamukhena jarāmaraṇato paṭṭhāya paccayākārasammasanampi dhammatāva. Tathā attādhīnatāya, kenaci anupakhatattā, asecanakasukhavihāratāya, catutthajjhānikatāya ca ānāpānakammaṭṭhānānuyogo. Pañcasu khandhesu abhinivisitvāti viññāṇanāmarūpādipariyāyena gahitesu pañcasu upādānakkhandhesu vipassanābhinivesavasena abhinivisitvā paṭipattiṃ ārabhitvā. Anukkamanti anu anu gāmitabbato paṭipajjitabbato ‘‘anukkama’’nti laddhanāmaṃ anupubbapaṭipattiṃ. Katvāti paṭipajjitvā.

“知”的观点谓先前所得智慧之了知。继“后分”曰后因止息知，指缘起因灭知识。谓四种皆因缘止息之缘，四种缘止息之本。谓持有者为缘起者所依，意指依止取等四取之缘。行转者谓活动运作。此语有“于别时”之义。何故言之？为说“诸大菩萨以彼修行之法，亦由正观修持而得此觉悟”之含义，应答意趣。故言“皆如是”，以期启示。于子出生日勃然启行，悉以勤勉修行法，由此依次层次了解，断除贪蔽。由长时寂照增进，心生学修正行以离苦之心，发愿觉悟大悲激励之意，内心忍受劳苦，愿脱苦轮，由老死之因缘处，约法实修戒定慧。修习中，乃由呼吸止观等法，由五蕴中识名色诸法上紧固执取，即以观察之念浸入五蕴取集而逐步证道。逐次渐进，步步深入成就修证，如此所说“逐次”为渐进修行，谓依顺法修持。动词“为”指修持完成。

Iti rūpanti ettha dutiyo iti-saddo nidassanattho, tena paṭhamo iti-saddo sarūpassa, parimāṇassa ca bodhako anekatthattā nipātānaṃ,āvuttiādivasena vāyamattho veditabbo. Antogadhāvadhāraṇañca vākyaṃ dassento ‘‘idaṃ rūpaṃ, ettakaṃ rūpaṃ, ito uddhaṃ rūpaṃ natthī’’tiādimāha . Tattha ‘‘ruppanasabhāva’’nti iminā sāmaññato rūpassa sabhāvo dassito, ‘‘bhūtupādāyabheda’’ntiādinā visesato, tadubhayenapi ‘‘idaṃ rūpa’’nti padassa attho niddiṭṭho. Tattha lakkhaṇaṃ nāma tassa tassa rūpavisesassa anaññasādhāraṇo sabhāvo. Raso tasseva attano phalaṃ pati paccayabhāvo. Paccupaṭṭhānaṃ tassa paramatthato vijjamānattā yāthāvato ñāṇassa gocarabhāvo. Padaṭṭhānaṃ āsannakāraṇaṃ, tenassa paccayāyattavuttitā dassitā. ‘‘Anavasesarūpapariggaho’’ti iminā pana ‘‘ettakaṃ rūpaṃ, ito uddhaṃ’’ rūpaṃ natthīti padadvayassāpi attho niddiṭṭho rūpassa sabbaso pariyādānavasena niyāmanato. ‘‘Iti rūpassa samudayo’’ti ettha pana iti-saddo ‘‘iti kho bhikkhave sappaṭibhayo bālo’’tiādīsu (ma. ni. 3.124; a. ni. 3.1) viya pakāratthoti āha ‘‘itīti eva’’nti.

此处「色」被称为第二个“此”，是依据“此”字指示的用意，故第一个“此”为色及其量的指识，有多义解释及句群反复等义。语句中呈现出“这个色、这么大色、此向上无色”等表达。这里“色的集体性质”指示色的共同属性，“依体差别”等则标明特殊性，两者合用来说明“这个色”一词的含义。其特征即为各色特殊之非共性性质。感受本身为其所生果的条件性缘起。其依持乃根本目的，表现为对正智可见的存在。词基为近因由，显示其缘属道理。“非存有色取集”一语则说明“这么大色、此向上无色”二词在“色”整体全面名称上，乃基于概括而加以分类规定。这里「色集起」者，则借“此”字，“此甚者愚人”诸文相似用例（大毗尼书3.124；别部义3.1）与修辞手法，指示“此即是”之意。

Avijjāsamudayāti avijjāya uppādā, atthibhāvāti attho. Nirodhanirodhī hi uppādo atthibhāvavācakopi hoti, tasmā purimabhavasiddhāya avijjāya sati imasmiṃ bhave rūpasamudayo, rūpassa uppādo hotīti attho. ‘‘Taṇhāsamudayā’’tiādīsupi eseva nayo. Āhārasamudayāti ettha pana pavattipaccayesu kabaḷīkārāhārassa balavatāya so eva gahito. Tasmiṃ pana gahite pavattipaccayatāsāmaññena utucittāni gahitāneva hontīti catusamuṭṭhānikarūpassa paccayato udayadassanaṃ vibhāvitamevāti daṭṭhabbaṃ. ‘‘Nibbattilakkhaṇa’’ntiādinā kālavasena udayadassanamāha. Tattha nibbattilakkhaṇanti rūpassa uppādasaṅkhātaṃ saṅkhatalakkhaṇaṃ. Passantopīti na kevalaṃ paccayasamudayameva, atha kho khaṇato udayaṃ passantopi. Addhāvasena hi paṭhamaṃ udayaṃ passitvā ṭhito puna santativasena disvā anukkamena khaṇavasena passati. Avijjānirodhā rūpanirodhoti aggamaggena avijjāya anuppādanirodhato anāgatassa rūpassa anuppādanirodho hoti paccayābhāve abhāvato. Taṇhānirodhā kammanirodhoti etthāpi eseva nayo. Āhāranirodhāti pavattipaccayassa kabaḷīkārāhārassa abhāvena. Rūpanirodhoti taṃsamuṭṭhānarūpassa abhāvo hoti. Sesaṃ vuttanayameva. ‘‘Vipariṇāmalakkhaṇa’’nti bhaṅgakālavasena hetaṃ vayadassanaṃ, tasmā taṃ addhāvasena paṭhamaṃ passitvā puna santativasena disvā anukkamena khaṇavasena passati. Ayañca nayo pākatikavipassakavasena vutto, bodhisattānaṃ panetaṃ natthi. Esa nayo udayadassanepi.

无明之集起意指无明所生，『有义』意指存在。因为灭者即灭除，生者即起，故前世之有以无明为因，于此世则色因缘生起，即色之产生的意义。又如“渴爱之集起”等亦同理。『饮食之集起』指此处指转变缘中饮食以强盛生命力，故饮食实为伸展转变缘之一。由此而生的转变缘构成四类，显现生成现象。所谓「熄灭相」等，指随时间产生而显现的生起现象。此处“熄灭相”意指聚合色的生起终结特征。『在观察时』，不仅仅是缘生，更须观察时不断显见。因由观察首次生起，再静止看，继而随时间推移观察，因此观察者可察觉。无明灭即色灭，以首入章法说，因无明不生灭，无未来色不生，无因缘则无生灭。『渴爱灭』即业灭亦同理。饮食灭即转变缘饮食不存。色灭即诸聚合色之消失，是非常说。『变异相』则指于变化时期中因而见之无常，故观察时先觉，再静止继而观察，随时间推移反复觉察。此学说为深入内省法门所说，菩萨则非此法门具足。此修观即兼具生起观察性质。

‘‘Iti vedanā’’tiādīsupi heṭṭhā rūpe vuttanayānusārena attho veditabbo. Tenāha ‘‘ayaṃ vedanā, ettakā vedanā’’tiādi. Tattha vedayita…pe… sabhāvanti ettha ‘‘vedayitasabhāvaṃ…pe… vijānanasabhāva’’nti paccekaṃ sabhāva- saddo yojetabbo. Vedayitasabhāvanti anubhavanasabhāvaṃ. Sañjānanasabhāvanti ‘‘nīlaṃ pīta’’ntiādinā ārammaṇassa sallakkhaṇasabhāvaṃ. Abhisaṅkharaṇasabhāvanti āyūhanasabhāvaṃ. Vijānanasabhāvanti ārammaṇassa upaladdhisabhāvaṃ. Sukhādīti ādi-saddena dukkhasomanassadomanassupekkhāvedanānaṃ saṅgaho rūpasaññādīti ādi-saddena saddasaññādīnaṃ, phassādīti ādi-saddena cetanā vitakkādīnaṃ cakkhuviññāṇādīnanti ādi-saddena sabbesaṃ lokiyaviññāṇānaṃ saṅgaho. Yathā ca viññāṇe, esa nayo vedanādīsupi. Tesanti ‘‘samudayo’’ti vuttadhammānaṃ. Tīsu khandhesūti vedanāsaññāsaṅkhārakkhandhesu. ‘‘Phuṭṭho vedeti, phuṭṭho sañjānāti, phuṭṭho cetetī’’ti (saṃ. ni. 4.93) vacanato ‘‘phassasamudayā’’ti vattabbaṃ. ‘‘Nāmarūpapaccayāpi viññāṇa’’nti (vibha. 246; dī. ni. 2.97) vacanato viññāṇakkhandhe ‘‘nāmarūpasamudayā’’ti vattabbaṃ. Tesaṃ yevāti tīsu khandhesu ‘‘phassassa viññāṇakkhandhe nāmarūpassā’’ti phassanāmarūpānaṃyeva vasena atthaṅgamapadampi yojetabbaṃ, avijjādayo pana rūpe vuttasadisā evāti adhippāyo.

“此即受”等类似语句依据色的解说，须按次序理解其义，故提示有“此为受、如此受”等。受者即受者本体，感受者本体，认知本体与诸如“蓝黄色”等感官对象区分性特征。造作本体则为形成现象的特性。认知本体为感官所斫取的性质。以“乐”等字汇总苦乐不苦不乐之受受集，及依感色等字汇，指示认知、思想、意念等五识汇合。又如视觉识等为诸世俗识的总称。依照识法，即此法适用于受、想、行、识诸法。诸法乃“起者”所表达的内容，为“三蕴”，即受、想、行、识蕴。表达语云“触已觉知、触已认知、触已意念”等（论藏4.93），说明“触之集起”。又有言“名色缘识”（律藏246；别部义2.97），在识蕴中即“名色生起”，在三蕴中就是以触缘聚集形成之意义。此三蕴中依附接触相之识蕴、生起行为相“名色”，乃依此表达法义。无明等则属色相所比。

Samapaññāsalakkhaṇavasenāti paccayato vīsati khaṇato pañcāti pañcavīsatiyā udayalakkhaṇānaṃ, paccayato vīsati khaṇato pañcāti pañcavīsatiyā eva vayalakkhaṇānaṃ cāti samapaññāsāya udayavayalakkhaṇānaṃ vasena. Tattha pañcannaṃ khandhānaṃ udayo lakkhīyati etehīti lakkhaṇānīti vuccanti avijjādisamudayoti, tathā tesaṃ anuppādanirodho lakkhīyati etehīti lakkhaṇānīti vuccanti avijjādīnaṃ accantanirodho. Nibbattivipariṇāmalakkhaṇāni pana saṅkhatalakkhaṇamevāti. Evaṃ etāni samapaññāsalakkhaṇāni sarūpato veditabbāni. Yathānukkamena vaḍḍhiteti yathāvuttaudayabbayañāṇe tikkhe sūre pasanne hutvā vahante tato paraṃ vattabbānaṃ bhaṅgañāṇādīnaṃ uppattipaṭipāṭiyā buddhippatte paramukkaṃsagate vipassanāñāṇe. Pageva hi chattiṃsakoṭisatasahassamukhena pavattena sabbaññutaññāṇānucchavikena mahāvajirañāṇasaṅkhātena sammasanañāṇena sambhatānubhāvaṃ gabbhaṃ gaṇhantaṃ paripākaṃ gacchantaṃ paṭipadāvisuddhiñāṇaṃ aparimitakāle sambhatāya paññāpāramiyā ānubhāvena ukkaṃsapāramippattaṃ anukkamena vuṭṭhānagāminibhāvaṃ upagantvā yadā ariyamaggena ghaṭeti, tadā ariyamaggacittaṃ sabbakilesehi maggapaṭipāṭiyā vimuccati , vimuccantañca tathā vimuccati, yathā sabbañeyyāvaraṇappahānaṃ hoti. Yaṃ kilesānaṃ ‘‘savāsanappahāna’’nti vuccati, tayidaṃ pahānaṃ atthato anuppattinirodhoti āha ‘‘anuppādanirodhenā’’ti. Āsavasaṅkhātehi kilesehīti bhavato ābhavaggaṃ, dhammato āgotrabhuṃ savanato pavattanato āsavasaññitehi rāgo, diṭṭhi, mohoti imehi kilesehi. Lakkhaṇavacanañcetaṃ, pāḷiyaṃ yadidaṃ ‘‘āsavehī’’ti, tadekaṭṭhatāya pana sabbehipi kilesehi sabbehipi pāpadhammehi cittaṃ vimuccati. Aggahetvāti tesaṃ kilesānaṃ lesamattampi aggahetvā.

所谓“均等知识相”，是指约二十遍十五千次（一千八百次）之生起记号及灭亡记号，基于缘起在二十遍十五千刻之生灭标志。所谓五蕴之生起，便是此义，称为“标志”。无明等之生起亦同。诸无生灭之灭亦有明确标记，称之为“标志”。所谓聚合无常之标志即罪聚合之标。由此诸“均等知识相”可以真实察知。如按次序增长，直至明了生灭之知，兴起之知明朗，愉快坚定，可进至破灭生灭知，实现智慧安稳而生。毕竟经三千八百万余，具众知相之大金刚智慧，齐聚成智慧记号，产生总持体验，犹如孕胎成熟步入道行净化之知识。由此经无量时，积累智慧波罗蜜贡献，功德圆满，随顺增长，于初得圣道时，圣道心随全部烦恼灭除而得解脱，解脱亦如是，犹如除去障碍。谓烦恼之除灭称为“伏藏除”。此谓无生灭涅槃，谓烦恼根除之义。由爱及见等烦恼所集，身处三界凡夫；由法闻修习故而内在种植烦恼。如“染缸”所比喻，意即心由全部烦恼、恶业浸染，若破除时为最高灭，心归净化。

Maggakkhaṇe vimuccati nāma taṃtaṃmaggavajjhakilesehi phalakkhaṇe vimuttaṃ nāma. Maggakkhaṇe vā vimuttañcevavimuccati cāti uparimaggakkhaṇe heṭṭhimamaggavajjhehi vimuttañceva yathāsakaṃ pahātabbehi vimuccati ca. Phalakkhaṇe vimuttamevāti sabbasmimpi phalakkhaṇe vimuttameva, na vimuccati nāma.

谓入道时解脱名为“道时断除缠结烦恼”；获道时解脱谓“果时断除束缚”。道时获解脱与果时获解脱皆须依照应当断除之法断除。获果即为断除缠结烦恼全，故名获解脱。

Sabbabandhanāti orambhāgiyuddhambhāgiyasaṅgahitā sabbasmāpi bhavasaññojanā, vippamutto visesato pakārehi mutto. Suvikasitacittasantānoti sātisayaṃ ñāṇarasmisamphassena suṭṭhu sammadeva samphullacittasantāno. ‘‘Cattāri maggañāṇānī’’tiādi yehi ñāṇehi suvikasitacittasantāno, tesaṃ ekadesena dassanaṃ. Nippadesato dassanaṃ pana parato āgamissati, tasmā tattheva tāni vibhajissāma. Sakale ca buddhaguṇeti atītaṃse appaṭihatañāṇādike sabbepi buddhaguṇe. Yadā hi lokanātho aggamaggaṃ adhigacchati, tadā sabbe guṇe hatthagate karoti nāma. Tato paraṃ ‘‘hatthagate katvā ṭhito’’ti vuccati.

诸缘相连缠结之束缚，或称初部战争部分连结，或称全体生死缠缚，并依其特殊类型断除。心智成熟清净，即以智慧光明覆盖而获得正确清净之心灵安宁。所谓“四种道识”等，以其智慧知识成熟心境者得一一显现。至未显者则于彼他方现出，故当时须分明显示。称此为诸佛之过往功德，不可玷污。逮世尊得至正觉大道时，得万德应手护持。于是云“应手护持后，住于止位”，意即得至觉慧已住于定、止境界。

‘‘Paripuṇṇasaṅkappo’’ti vatvā paripuṇṇasaṅkappatāparidīpanaṃ udānaṃ dassetuṃ ‘‘anekajātisaṃsāra’’ntiādi vuttaṃ. Tattha ādito dvinnaṃ gāthānamattho heṭṭhā brahmajālanidānavaṇṇanāyaṃ (dī. ni. ṭī. 1.paṭhamamahāsaṅgītikathāvaṇṇanā) vutto eva. Parato pana ayoghanahatassāti ayo haññati etenāti ayoghanaṃ, kammārānaṃ ayokūṭaṃ, ayomuṭṭhi ca, tena ayoghanena hatassa pahatassa. Eva-saddo cettha nipātamattaṃ. Jalato jātavedasoti jalayamānassa aggissa, anādare vā etaṃ sāmivacanaṃ. Anupubbūpasantassāti anukkamena upasantassa vikkhambhantassa niruddhassa. Yathā na ñāyate gatīti yathā tassa gati na ñāyati. Idaṃ vuttaṃ hoti – ayomuṭṭhikūṭādinā pahatattā ayoghanena hatassa pahatassa ayogatassa, kaṃsabhājanādigatassa vā jalamānassa aggissa anukkamena upasantassa dasasu disāsu na katthaci gati paññāyati paccayanirodhena appaṭisandhikaniruddhattāti. Evaṃ sammāvimuttānanti sammā hetunā ñāyena tadaṅgavikkhambhanavimuttipubbaṅgamāya samucchedavimuttiyā ariyamaggena catūhipi upādānehi, āsavehi ca muttattā sammā vimuttānaṃ, tato eva kāmabandhanasaṅkhātaṃ kāmoghabhavoghādibhedaṃ avasiṭṭhaoghañca taritvā ṭhitattā kāmabandhoghatārīnaṃ suṭṭhu paṭipassambhitasabbakilesavipphanditattā kilesābhisaṅkhāravātehi akampanīyatāya acalaṃ nibbānasaṅkhātaṃ saṅkhārūpasamaṃ sukhaṃ pattānaṃ adhigatānaṃ khīṇāsavānaṃ gati devamanussādibhedāsu gatīsu ‘‘ayaṃ nāmā’’ti paññāpetabbatāya abhāvato paññāpetuṃ natthi na upalabbhati, yathāvuttajātavedo viya apaññattikabhāvameva te gacchantīti attho. Evaṃ manasi karontoti ‘‘evaṃ anekajātisaṃsāra’’ntiādinā (dha. pa. 153) attano katakiccattaṃ manasi karonto bodhipallaṅke nisinnova virocitthāti yojanā.

谓“圆满之意”，指照亮圆满之意的欢喜颂，借此显现“多生轮回”等语所表达的意涵。其起首有两句颂诗，其下即为描述梵网因缘的说明（出自《大念处经》注解第一章“大集安居曲解”）。接着论及“非粗重之心”，意指铁不被毁坏，因此称为非粗重，即对所有业行为之非山堆、非凝集与非拥堵，由此非粗重即为被击毙之意。此言仅为助词而已。如燃烧之火被称作“焰”，若不尊重该词则为平常用语。“渐次镇息”意指逐渐平息、抑止、把持，譬如“不能了知其去向”即是不知道其归处。此言说的是：因被非拥堵、非凝集等所击打灭亡之“非粗重之心”，即如放击之火焰般，逐渐平息于十方之中，绝无任何归处，这是缘起与灭灭法则之故，是因由灭绝无存故之理。如此称为正觉者所证之彻底解脱，依四圣谛中因缘断灭所得之解脱，无染污诸缠缚已息、安稳不动的涅槃，达到不为贪欲缠绵之苦所困的坚固境界。此境不为诸凡夫所领悟，正如无知之火说无法展示此意。正确理解此意，人必于己所为心念上如法反省，方可坐于正觉之床而大放光明。

Dutiyabhāṇavāravaṇṇanā niṭṭhitā. · 第二诵分的解释已完毕。

Brahmayācanakathāvaṇṇanā梵天劝请之事的解释

§64

64.Yannūnāti parivitakkanatthe nipāto, ahanti bhagavā attānaṃ niddisatīti āha ‘‘yadi panāha’’nti. ‘‘Aṭṭhame sattāhe’’tiādi yathā amhākaṃ bhagavā abhisambuddho hutvā vimuttisukhapaṭisaṃvedanādivasena sattasu sattāhesu paṭipajji, tato parañca dhammagambhīratāpaccavekkhaṇādivasena, evameva sabbepi sammāsambuddhā abhisambuddhakāle paṭipajjiṃsu, te ca sattāhādayo tatheva vavatthapīyantīti ayaṃ sabbesampi buddhānaṃ dhammatā. Tasmā vipassī bhagavā abhisambuddhakāle tathā paṭipajjīti dassetuṃ āraddhaṃ. Tattha ‘‘aṭṭhame sattāhe’’ti idaṃ sattamasattāhato paraṃ, sattāhato orime ca pavattāya paṭipattiyā vasena vuttaṃ, na pallaṅkasattāhassa viya aṭṭhamassa nāma sattāhassa vavatthitassa labbhamānattā. Anantaroti ‘‘adhigato kho myāyaṃ dhammo’’tiādiko vitakko (dī. ni. 2.67; ma. ni. 1.281; 2.337; saṃ. ni. 1.172; mahāva. 7, 8).

64.当听到‘第七周’之语时，佛言“诸佛在第七周中，证得解脱乐受，同时亦以深研法义等而度过此后”，此为诸正觉佛全体共证之典范。因此欲显示毗婆斯迦佛在其阿耨多罗三藐三菩提时亦如是修行，谓“第八周”即第七周之后，乃法轮转动继续推动，非所谓安坐于第七周床榻。随即发起“我已证得此法”等思维见解（见《大念处经》等诸注本）。

Paṭividdhoti sayambhuñāṇena ‘‘idaṃ dukkha’’ntiādinā paṭimukhaṃ paṭivijjhanavasena pavatto, yathābhūtaṃ avabuddhoti attho. Dhammoti catusaccadhammo tabbinimuttassa paṭivijjhitabbadhammassa abhāvato. Gambhīroti mahāsamuddo viya makasatuṇḍasūciyā aññatra samupacitaparipakkañāṇasambhārehi aññesaṃ ñāṇena alabbhaneyyappatiṭṭho. Tenāha ‘‘uttānabhāvapaṭikkhepavacanameta’’nti. Alabbhaneyyappatiṭṭho ogāhituṃ asakkuṇeyyatāya sarūpato visesato ca passituṃ na sakkāti āha ‘‘gambhīrattāva duddaso’’ti. Dukkhena daṭṭhabboti kicchena kenaci kadācideva daṭṭhabbo. Yaṃ pana daṭṭhumeva na sakkā, tassa ogāhetvā anu anu bujjhane kathā eva natthīti āha ‘‘duddasattāva duranubodho’’ti. Dukkhena avabujjhitabbo avabodhassa dukkarabhāvato. Imasmiṃ ṭhāne ‘‘taṃ kiṃ maññatha bhikkhave dukkarataraṃ vā durabhisambhavataraṃ vā’’ti (saṃ. ni. 5.1115) suttapadaṃ vattabbaṃ. Santārammaṇatāya vā santo. Nibbutasabbapariḷāhatāya nibbuto. Padhānabhāvaṃ nītoti vā paṇīto. Atittikaraṭṭhena atappako sādurasabhojanaṃ viya. Ettha ca nirodhasaccaṃ santaṃ ārammaṇanti santārammaṇaṃ, maggasaccaṃ santaṃ, santārammaṇañcāti santārammaṇaṃ anupasantasabhāvānaṃ kilesānaṃ, saṅkhārānañca abhāvato santo nibbutasabbapariḷāhattā nibbuto, santapaṇītabhāveneva tadatthāya asecanakatāya atappakatā daṭṭhabbā. Tenāha ‘‘idaṃ dvayaṃ lokuttarameva sandhāya vutta’’nti. Uttamañāṇassa visayattā na takkena avacaritabbo, tato eva nipuṇañāṇagocaratāya, saṇhasukhumasabhāvattā ca nipuṇo. Bālānaṃ avisayattā paṇḍitehi eva veditabboti paṇḍitavedanīyo. Ālīyanti abhiramitabbaṭṭhena sevīyantīti ālayā, pañca kāmaguṇā. Ālayanti abhiramaṇavasena sevantīti ālayā, taṇhāvicaritāni. Ālayaratāti ālayaniratā. Suṭṭhu muditā ativiya muditā anukkaṇṭhanato. Ramatīti ratiṃ vindati kīḷati laḷati. Ime sattā yathā kāmaguṇe, evaṃ rāgampi assādenti abhinandanti yevāti vuttaṃ ‘‘duvidhampī’’tiādi.

所谓‘了解’是指凭借自觉智慧，直接观知‘此即苦’等事实而生之正确认知。‘法’指四圣谛，称为正证之法义。‘深邃’如大海般广大，其内藏诸细微复杂智慧，非凭他知得见，故云‘难以进入与理解’。因此谓‘以深邃之说断除浅俗见解’。‘难见’指受苦理不可轻易体悟，虽偶有见闻亦不足以贯通，故称‘难以了解’。不知苦及其缘起灭道之深义者，不能通达其奥旨。此处指出“何为更甚之难见”，其意涵于《集论》中述及。‘安住’者即解脱者所证之安乐境界。‘入灭’意指断除一切狂恣烦恼，身心已无缠累，故为良善乐境。故此经云“此二法专为出世间讲说”，“不应轻率粗浅践行，而务勤谨亲证之”，以显露佛法之最高妙义。对愚癡不知者宣说能生烦恼，进展者则助其生起精进。谓五欲乃‘欲愁慢’行为，情爱根如实生起，佛陀已说“此分别二性”以示二乘教理。

Ṭhānaṃ sandhāyāti ṭhāna-saddaṃ sandhāya. Atthato pana ‘‘ṭhāna’’nti ca paṭiccasamuppādo eva adhippeto. Tiṭṭhati ettha phalaṃ tadāyattavuttitāyāti ṭhānaṃ, saṅkhārādīnaṃ paccayabhūtā avijjādayo. Imesaṃ saṅkhārādīnaṃ paccayāti idappaccayā, avijjādayova. Idappaccayā eva idappaccayatā yathā devo eva devatā , idappaccayānaṃ vā avijjādīnaṃ attano phalaṃ paṭicca paccayabhāvo uppādanasamatthatā idappaccayatā, tena paramatthapaccayalakkhaṇo paṭiccasamuppādo dassito hoti. Paṭicca samuppajjati phalaṃ etasmāti paṭiccasamuppādo. Padadvayenāpi dhammānaṃ paccayaṭṭho eva vibhāvito. Tenāha ‘‘saṅkhārādipaccayānaṃ avijjādīnametaṃ adhivacana’’nti. Ayamettha saṅkhepo, vitthāro pana visuddhimaggasaṃvaṇṇanāsu (visuddhi. 2.570) vuttanayena veditabbo.

所谓‘所在’即地、处之意。本意为条件，转指依止之缘起。所谓‘所在’指因缘和合生起之诸法条件，谓无明即诸行之因。诸行之缘，即此缘依赖，诸法之相依缘起。例如诸天即诸天因缘，即诸缘条件，诸无明等亦亦当如是理解。此迹象显示缘起法之真实义理。缘起者即因缘和合生起诸法。故言“诸行及无明诸因缘”，为缘起之专用术语。此处略显简约，详见《清净道论》中释。

Sabbasaṅkhārasamathotiādi sabbanti sabbasaṅkhārasamathādipadābhidheyyaṃ sabbaṃ, atthato nibbānameva. Idāni tassa nibbānabhāvaṃ dassetuṃ ‘‘yasmā hī’’tiādi vuttaṃ. Tanti nibbānaṃ. Āgammāti paṭicca ariyamaggassa ārammaṇapaccayahetu. Sammantīti appaṭisandhikūpasamavasena sammanti. Tathā santā ca savisesaṃ upasantā nāma hontīti āha ‘‘vūpasammantī’’ti, etena sabbe saṅkhārā sammanti etthāti sabbasaṅkhārasamatho, nibbānanti dasseti. Sabbasaṅkhāravisaṃyutte hi nibbāne sabbasaṅkhāravūpasamapariyāyo ñāyāgato yevāti. Sesepadesupi eseva nayo. Upadhīyati ettha dukkhanti upadhi, khandhādayo. Paṭinissaṭṭhāti samucchedavasena pariccattā honti. Sabbā taṇhāti aṭṭhasatappabhedā sabbāpi taṇhā. Sabbe kilesarāgāti kāmarāgarūparāgādibhedā sabbepi kilesabhūtā rāgā, sabbepi vā kilesā idha kilesarāgāti veditabbā, na lobhavisesā eva cittassa viparītabhāvāpādanato. Yathāha ‘‘rattampi cittaṃ vipariṇataṃ, duṭṭhampi cittaṃ vipariṇataṃ, mūḷhampi cittaṃ vipariṇata’’nti (pārā. 271) virajjantīti attano sabhāvaṃ vijahanti. Sabbaṃ dukkhanti jarāmaraṇādibhedaṃ sabbaṃ vaṭṭadukkhaṃ. Bhavena bhavanti tena tena bhavena bhavantaraṃ. Bhavanikantibhāvena saṃsibbati, phalena vā saddhiṃ kammaṃ sataṇhasseva āyatiṃ punabbhavabhāvato. Tato vānato nikkhantaṃ tattha tassa sabbaso abhāvato. Ciranisajjācirabhāsanehi piṭṭhiāgilāyanatālugalasosādivasena kāyakilamatho ceva kāyavihesāca veditabbā. Sā ca kho desanāya atthaṃ ajānantānaṃ, appaṭipajjantānañca vasena, jānantānaṃ, pana paṭipajjantānañca desanāya kāyaparissamopi satthu aparissamova. Tenāha bhagavā ‘‘na ca maṃ dhammādhikaraṇaṃ vihesesī’’ti (udā. 10). Tathā hi vuttaṃ ‘‘yā ajānantānaṃ desanā nāma, so mama kilamatho assā’’ti. Ubhayanti cittakilamatho, cittavihesā cāti ubhayaṃ petaṃ buddhānaṃ natthi, bodhimūleyeva samucchinnattā.

诸蕴皆止灭之意，此所谓涅槃。今欲显露涅槃之境，“因为什么而止”之理，谓由于清净无间断故而止灭。‘止者’指绝断无余烦恼，谓圣者安详解脱之境。故云“止谓一切诸行断灭”，即涅槃。涅槃乃诸染污之行相断尽，是终极的清凉安住。烦恼尽时，八万四千贪瞋痴依根皆已断绝，故能灭除一切苦因。故说“烦恼皆是贪根之一切表现，诸贪即皆为烦恼本质”。如梦中心意颠倒者，亦称为贪根变异，故须断除。诸苦皆因有漏轮回而生，轮回继续则苦恒存。离此轮回，则永断诸苦。身心痛苦及其变异由此而生，佛言“因无知而起诸苦及轮回”，故苦和轮回相依不离。佛陀教诲苦谛及灭谛乃为度众生。故言“我说法之目的，是令无知者起见，智者得出离”。此处指出无知者不知法义，若不依佛门正道修习，犹如不闻佛法者，为烦恼根。故佛告诫“我所说法中，没有分别”。

§65

65.Anubrūhanaṃ sampiṇḍanaṃ. Soti ‘‘apissū’’ti nipāto. Vipassinti paṭi-saddayogena sāmiatthe upayogavacananti āha ‘‘vipassissā’’ti. Vuddhippattā acchariyā vā anacchariyā. Vuddhiatthopi hi akāro hoti yathā‘‘asekkhā dhammā’’ti (dha. sa. tikamātikāya 11). Kappānaṃ cattāri asaṅkhyeyyāni satasahassañca sadevakassa lokassa dhammasaṃvibhāgakaraṇatthameva pāramiyo pūretvā idāni samadhigatadhammarājassa tattha appossukkatāpattidīpanatā, gāthātthassa acchariyatā, tassa vuddhippatti cāti veditabbā. Atthadvārena hi gāthānaṃ anacchariyatā. Gocarā ahesunti upaṭṭhahiṃsu. Upaṭṭhānañca vitakketabbatāvāti āha ‘‘parivitakkayitabbataṃ pāpuṇiṃsū’’ti.

65.“安住”合为一词，是“再还”之助词；“通达”乃以正确发音联系用法，谓为通达之语。所谓增长，或不可思议增长。如《法句经》注释第十一章所云。四劫成就无数无边众生，以分摄其功德，开启法王之现前。此处诗句有难以置信之意，谓文义之增长非普通所及。余者自在其境界，不为黑暗所覆。故训诂曰“应当随时调整其维持法，令永续彰显。”

Yadi sukhāpaṭipadāva kathaṃ kicchatāti āha ‘‘pāramīpūraṇakāle’’tiādi. Evamādīni duppariccajāni dentassa. Ha-iti vā byattanti etasmiṃ atthe nipāto, ‘‘ekaṃsatthe’’ti keci. Ha byattaṃ, ekaṃsena vā alaṃ nippayojanaṃ evaṃ kicchena adhigatassa dhammassa desetunti yojanā. Halanti ‘‘ala’’nti iminā samānatthaṃ padaṃ ‘‘halanti vadāmī’’tiādīsu (saṃ. ni. ṭī. 1.172) viya. Rāgadosaphuṭṭhehīti phuṭṭhavisena viya sappena rāgena, dosena ca samphuṭṭhehi abhibhūtehi. Rāgadosānugatehīti rāgadosehi anubandhehi.

若问何为善行难证者，释曰「于度论圆满时」等言，即是难得之物。或有词类如「哈」等散逸于此义间，谓「一盛时」者，亦同属此类。所谓「哈」为已断绝，「一盛」则指仅用一线脱连此难得法之绳索而断之者也。释「哈」字同义词如「断」在后文类似说者。所谓「烦恼破显」者，如破裂之声，烦恼及嗔恨等猖狂显现也。所谓「烦恼随行」者，为随烦恼及嗔恨等情结所缠附。

Niccādīnanti niccaggāhādīnaṃ. Evaṃ gatanti evaṃ pavattaṃ aniccādiākārena pavattaṃ. ‘‘Catusaccadhamma’’nti idaṃ aniccādīsu, saccesu ca yathālābhavasena gahetabbaṃ. Evaṃ gatanti vā evaṃ ‘‘anicca’’ntiādinā abhinivisitvā mayā, aññehi ca sammāsambuddhehi gataṃ, ñātaṃ paṭividdhanti attho. Kāmarāgena, bhavarāgena ca rattā nīvaraṇehi nivutacittatāya, diṭṭhirāgena rattā viparītābhinivesena na dakkhanti yāthāvato imaṃ dhammaṃ nappaṭivijjhissanti. Evaṃ gāhāpetunti ‘‘anicca’’ntiādinā sabhāvena yāthāvato dhamme jānāpetuṃ. Rāgadosaparetatāpi nesaṃ sammūḷhabhāvenevāti āha ‘‘tamokhandhena āvuṭā’’ti.

所谓常等者，即常住者及以常住为缘等。谓法流行如实如常，以无常等诸相流转运转。称「四真法」者，谓此为无常等类，于真实成立之法中当如理受持。亦云「如此行」者，见无常等诸名，藉其显现而由我等与诸正觉者相会后悉得理解，由于贪嗔等烦恼入侵而妄见颠倒，不能实见此法真实而未能了义。故以无常等诸词为教化，会众之令可正知此法为实。如谓烦恼破显终至后，便以「由闷赘蕴所缚」言之。

Dhammadesanāya appossukkatāpattiyā kāraṇaṃ vibhāvetuṃ ‘‘kasmā panā’’tiādinā sayameva codanaṃ samuṭṭhāpeti. Tattha yathāyaṃ idāni dhammadesanāya appossukkatāpatti sabbabuddhānaṃ āciṇṇasamāciṇṇadhammatāvasena, sabbabodhisattānaṃ ādito ‘‘kiṃ me aññātavesenā’’tiādinā (bu. vaṃ. 2.99) mahābhinīhāre attano cittassa samussāhanaṃ āciṇṇasamāciṇṇadhammatā vāti āha ‘‘kiṃ me’’tiādi. Tattha aññātavesenāti sadevakaṃ lokaṃ unnādento buddho ahutvā kevalaṃ buddhānaṃ sāvakabhāvūpagamanavasena aññātarūpena. Tividhaṃ kāraṇaṃ appossukkatāpattiyā paṭipakkhassa balavabhāvo, dhammassa paramagambhīratā, tattha ca bhagavato sātisayaṃ gāravanti taṃ dassetuṃ ‘‘tassa hī’’tiādi āraddhaṃ. Tattha paṭipakkhā nāma rāgādayo kilesā sammāpaṭipattiyā antarāyakarattā. Tesaṃ balavabhāvato ciraparibhāvanāya sattasantānato dubbisodhiyatāya te satte mattahatthino viya dubbalaṃ purisaṃ ajjhottharitvā anayabyasanaṃ āpādentā anekasatayojanāyāmavitthāraṃ sunicitaṃ ghanasannivesaṃ kaṇṭakaduggampi adhisenti. Dūrappabheda ducchejjatāhi dubbisodhiyataṃ pana dassetuṃ ‘‘athassā’’tiādi vuttaṃ. Tattha ca anto āmaṭṭhatāya kañjikapuṇṇalābu ciraparivāsikatāya takkabharitacāṭi snehatintadubbalabhāvena vasātelapītapilotikā; telamissitatāya añjanamakkhitahatthā dubbisodhanīyā vuttā. Hīnūpamā cetā rūpappabandhabhāvato, acirakālikattā ca malīnatāya, kilesasaṃkileso eva pana dubbisodhanīyataro anādikālikattā, anusayitattā ca. Tenāha ‘‘atisaṃkiliṭṭhā’’ti. Yathā ca dubbisodhanīyatāya evaṃ gambhīraduddasaduranubodhānampi vuttaupamā hīnūpamāva.

由法之演说，欲明缘起苦谛，因而发起问曰「何故乎」等语。譬如今日说法虽少烦恼，而佛世诸佛同具有觉知及非觉知法性，是故诸菩萨初起发心时亦发大疑念，如「我当何所知」等语。此等所谓疑惑，乃缘由三因：一为与烦恼相对之内力强盛，二为法之甚深难识，三为世尊受拜敬而觉有轻慢之心，故发疑问欲示明其因缘曰「其人之不足」等。所谓相对者，即为贪等烦恼，对于如法行为之阻碍者。因其强大，故久远破坏，影响五受阴甚广，难以净化，如野兽驱逐弱小之人，致使彼恶者常陈逗留，形态坚固，界限广阔，且有荆棘困绕。为示其难以净除之特性，分别作远近界别之比喻。又因果肉肥腻、久经迟钝、恃赖宠爱，故称其为可净难除。心态如劣油，色系相属亦然。此烦恼之污秽为最难净化，非始非终，恒常积染，故曰「甚为污染」。如难以透彻深入领悟，使人喻为劣油。

Gambhīropi dhammo paṭipakkhavidhamanena supākaṭo bhaveyya, paṭipakkhavidhamanaṃ pana sammāpaṭipattipaṭibaddhaṃ, sā saddhammasavanādhīnā, taṃ satthari, dhamme ca pasādāyattaṃ. So visesato loke sambhāvanīyassa garukātabbassa abhipatthanāhetukoti panāḷikāya sattānaṃ dhammasampaṭipattiyā brahmayācanādinimittanti taṃ dassento ‘‘apicā’’tiādimāha.

即使法义本质极深，依正断除乐见之法而明白，且因具足坚固正确之对治而获明知。借由听闻正法及对师法及法之信赖，善知识之成就，遂能如是。此乃众生依止正法勤修诸行，如同祈祷梵天及他神所生起之信念，故称此章曰「非他生殊胜之意欲」等，为广释此理，故有此文。

§66

66. ‘‘Aññataro’’ti appaññāto viya kiñcāpi vuttaṃ, atha kho pākaṭo paññātoti dassetuṃ ‘‘imasmiṃ cakkavāḷe jeṭṭhakamahābrahmā’’ti vuttaṃ. Mahābrahmabhavane jeṭṭhakamahābrahmā. So hi sakko viya kāmadevaloke, brahmaloke ca pākaṭo paññāto. Upakkilesabhūtaṃ appaṃ rāgādirajaṃ etassāti apparajaṃ, apparajaṃ akkhi paññācakkhu yesaṃ te taṃsabhāvāti katvā apparajakkhajātikāti imamatthaṃ dassetuṃ ‘‘paññāmaye’’tiādimāha. Appaṃ rāgādirajaṃ yesaṃ te taṃsabhāvā apparajakkhajātikāti evamettha attho veditabbo. Assavanatāti ‘‘sayaṃ abhiññā’’tiādīsu (dī. ni. 1.28, 405; ma. ni. 1.154, 444) viya karaṇe paccattavacananti āha ‘‘assavanatāyā’’ti. Dasapuññakiriyavatthuvasenāti dānādidasavidhavimuttiparipācanīyapuññakiriyavatthūnaṃ vasena. Tenāha ‘‘katādhikārā’’tiādi. Papañcasūdaniyaṃ pana ‘‘dvādasapuññakiriyavasenā’’ti (ma. ni. aṭṭha. 2.282) vuttaṃ, taṃ dānādīsu saraṇagamanaparahitapariṇāmanadvaya pakkhipanavasena vuttaṃ.

66. 「某一」意谓稍欠智慧之语，后复显明言「于此世间中最贵大梵天」，即梵天宫中最大梵天。彼者如萨咖天帝者，于欲界天、梵天中皆为首领。谓其由烦恼杂染甚微，不复为污，意即为净无垢，由明觉慧眼观察，故称「智慧所生」。此处有云「无染污所生」，当知此意。所谓无染者，为自证乃至他证之明了观照也。因具足十种功德善业，为解脱之资粮。故称「已成业报增上」等。所谓无染者，即以自受三摩地自知故。此明其精通法门之意。此处又有「三十功德」之功德者，谓以布施等十种善行，以断疑惑之力。名曰「功德之所胜」，此由布施等善行而得。简言「作业权利」云。所谓烦恼涌动者，为亲见自悟之意。文中意为烦恼流转也。

§69

69. Garuṭṭhāniyesu gāravavasena garukarapatthanā ajjhesanā, sāpi atthato patthanā evāti vuttaṃ ‘‘yācana’’nti. Padesavisayañāṇadassanaṃ hutvā buddhānaṃyeva āveṇikabhāvato idaṃ ñāṇadvayaṃ ‘‘buddhacakkhū’’ti vuccatīti āha ‘‘imesañhi dvinnaṃ ñāṇānaṃ buddhacakkhūti nāma’’nti. Tiṇṇaṃ maggañāṇānanti heṭṭhimānaṃ tiṇṇaṃ maggañāṇānaṃ ‘‘dhammacakkhū’’ti nāmaṃ, catusaccadhammadassananti katvā dassanamattabhāvato. Yato tāni ñāṇāni vijjūpamābhāvena vuttāni, aggamaggañāṇaṃ pana ñāṇakiccassa sikhāppattiyā dassanamattaṃ na hotīti ‘‘dhammacakkhū’’ti na vuccatīti. Yato taṃ vajirūpamābhāvena vuttaṃ. Vuttanayenevāti ‘‘apparajakkhajātikā’’ti ettha vuttanayeneva. Yasmā mandakilesā ‘‘apparajakkhā’’ti vuttā, tasmā bahalakilesā ‘‘mahārajakkhā’’ti veditabbā. Paṭipakkhavidhamanasamatthatāya tikkhāni sūrāni visadāni, vuttavipariyāyena mudūni. Saddhādayo ākārāti saddahanādippakāre vadati. Sundarāti kalyāṇā. Sammohavinodaniyaṃ pana ‘‘yesaṃ āsayādayo koṭṭhāsā sundarā, te svākārā’’ti (vibha. aṭṭha. 814) vuttaṃ, taṃ imāya atthavaṇṇanāya aññadatthu saṃsandati sametīti daṭṭhabbaṃ. Yato saddhāsampadādivasena ajjhāsayassa sundaratāti, tabbipariyāyato asundaratāti. Kāraṇaṃ nāma paccayākāro, saccāni vā. Paralokanti samparāyaṃ. Taṃ dukkhāvahaṃ vajjaṃ viya bhayato passitabbanti vuttaṃ ‘‘paralokañceva vajjañca bhayato passantī’’ti. Sampattibhavato vā aññattā vipattibhavo ‘‘paraloko’’ti vuttaṃ ‘‘para…pe… passantī’’ti.

69. 在应敬重者中，以敬重为首尊、第一要意，是名「乞求」。于地域性质知见显现时，由佛及其诸佛众的利益故，称此二种知识为「佛眼」。佛眼中三种道之知识最次者称「法眼」，见四圣谛真理之相。盖用此法眼把四圣谛现前妙理解说明显。因为此三除惑知识非见微尘，故称「法眼」不为新见。以为直如金刚宝晶光明而立故也。所谓「差别无染」者，即此有不染之义。谓以烦恼薄弱称为「微污」、多烦恼称为「大污」，前后均当 إر见悟。以相对断除之平等清净力，如剧烈烈火，燃毁觉悟内容。如信等种类俗语，谓其有声与音。谓美好者即善；谓令人开心者即解惑趣之义。此为他处名义略述，今此释义合而为一。以信等功德体证而生内心之美善，如反之为恶。其因缘谓缘起之理，诸圣谛亦然。所谓他世者，即他生之意，曰寿世。彼由苦且有惧怖，为得正见所说曰「他世亦恐惧」等。或因成功或失败，谓他世之因果，称为他世。

Ayaṃpanettha pāḷīti ettha ‘‘apparajakkhā’’dipadānaṃ atthavibhāvane ayaṃ tassa tathābhāvasādhakapāḷi. Saddhādīnañhi vimuttiparipācakadhammānaṃ balavabhāvo tappaṭipakkhānaṃ pāpadhammānaṃ dubbalabhāveneva hoti, tesañca balavabhāvo saddhādīnaṃ dubbalabhāvenāti vimuttiparipācakadhammānaṃ savisesaṃ atthitānatthitāvasena ‘‘apparajakkhā mahārajakkhā’’ti ādayo pāḷiyaṃ (paṭi. ma. 1.111) vibhajitvā dassitā. Iti saddhādīnaṃ vasena pañca apparajakkhā, asaddhiyādīnaṃ vasena pañca mahārajakkhā. Evaṃ tikkhindriyamudindriyādayoti vibhāvitā paññāsa puggalā. Saddhādīnaṃ pana antarabhedena anekabhedā veditabbā. Khandhādayo eva lujjanapalujjanaṭṭhena loko, sampattibhavabhūto loko sampattibhavaloko, sugatisaṅkhāto upapattibhavo, sampatti sambhavati etenāti sampattisambhavaloko sugatisaṃvattaniyo kammabhavo. Duggatisaṅkhātaupapattibhavaduggatisaṃvattaniyakammabhavā vipattibhavalokavipattisambhavalokā.

此处『panettha pāḷi』者，即在此教法中关于“无敌守护”（apparajakkhā）一词意义的详细阐述，是该巴利语的本意。信等解脱成就之法力的彰显，必然因对立之恶法的薄弱而显现其强盛。由此信等之强盛对应恶法之薄弱，有此法力彰显的特别缘故，『apparajakkhā mahārajakkhā』等词义被巴利文分别说明阐释（参见《小部注》1.111）。于是，凭信等者为五种无敌守护，凭不信等者则为五种大守护。如此，通过三根（三摩地根）等而生起的五十种众生被区分。信等内部尚有多种区别须被知见。如五蕴等是世界中相互牵引纷扰之所，由于存在福报的缘起故，世界为有福报之世，谓之“有福报世界”；善趣所生故为善趣界，是福报之增长所成之果。而恶趣所生则为恶趣界，受恶报之世则为“业报世界”。

Puna ekakadukādivasena lokaṃ vibhajitvā dassetuṃ ‘‘eko loko’’tiādi vuttaṃ. Āhārādayo hi lujjanapalujjanaṭṭhena lokoti. Tattha ‘‘eko loko sabbe sattā āhāraṭṭhitikā’’ti (dī. ni. 3.303; a. ni. 10.27, 28; paṭi. ma. 1.2, 112, 208) yāyaṃ puggalādhiṭṭhānāya kathāya sabbasaṅkhārānaṃ paccayāyattavuttitā vuttā, tāya sabbo saṅkhāraloko eko ekavidho pakārantarassābhāvato. ‘‘Dve lokā’’tiādīsupi iminā nayena attho veditabbo. Nāmaggahaṇena cettha nibbānassa aggahaṇaṃ tassa alokasabhāvattā. Nanu ca ‘‘āhāraṭṭhitikā’’ti ettha paccayāyattavuttitāya maggaphalānampi lokatā āpajjatīti? Nāpajjati pariññeyyānaṃ dukkhasaccadhammānaṃ ‘‘idha loko’’ti adhippetattā. Atha vā na lujjati na palujjatīti yo gahito, tathā na hoti, so lokoti taṃgahaṇarahitānaṃ lokuttarānaṃ natthi lokatā. Upādānānaṃ ārammaṇabhūtā khandhā upādānakkhandhā. Anurodhādivatthubhūtā lābhādayo aṭṭha lokadhammā. Dasāyatanānīti dasa rūpāyatanāni vivaṭṭajjhāsayassa adhippetattā. Tassa ca sabbaṃ tebhūmakakammaṃ garahitabbaṃ, vajjitabbañca hutvā upaṭṭhātīti vuttaṃ ‘‘sabbe abhisaṅkhārā vajjaṃ, sabbe bhavagāmikammā vajja’’nti. Yesaṃ puggalānaṃ saddhādayo mandā, te idha ‘‘assaddhā’’tiādinā vuttā. Na pana sabbena sabbaṃ saddhādīnaṃ abhāvatoti apparajakkhadukādīsu pañcasu dukesu ekekasmiṃ dasa dasa katvā ‘‘paññāsāya ākārehi imāni pañcindriyāni jānātī’’ti vuttaṃ. Atha vā anvayato, byatirekato ca saddhādīnaṃ indriyānaṃ paropariyattaṃ jānātīti katvā tathā vuttaṃ. Ettha ca apparajakkhādivasena āvajjantassa bhagavato te sattā puñjapuñjāva hutvā upaṭṭhahanti, na ekekā.

又有将众生分为一界而言“唯有一界”等说。因食等根本于纷扰波动之所，故称“一界”。此说中“一界众生乃一切众生诸法之所依，如诸起因缘之所转”，此乃指一切行法依起之理故说，是故一界为一即非多，亦非他别之界。所谓“两界”等词亦应以此理解。以名称谓说，此处宁取涅槃为“界”之首，故谓无色界。岂因“依食界”理故，界内亦现诸位道果出现乎？否。因此不产生分明涅槃苦谛真理谓“此界”的覆蔽。又说“不起、不乱”者，谓所谓“界”中，若未起于彼便无；彼界即无。故界者，非执着起处，即为正越界。以烦恼等作为依止者谓五界色蕴；以执着为依止者谓取蕴；以求取利益等为缘所生者谓八界法。所谓十处者，乃十色界因分别观相执着所生。凡此三界事，都应理解为有分别妨其修持者，应严格禁止，故有“诸行皆当责罚”，为有碍于出世间法故。信等谓相对愚昧之众生为不信者。但并非所有信系一无所有，乃于五处五根依次辨知成就。此亦有合文和别文二释信等诸根互相关照之意。此处号称无敌守护等，意为信等众生一聚集即受护持，非独立各自为护。

Uppalāni ettha santīti uppalinī, gacchopi jalāsayopi, idha pana jalāsayo adhippetoti āha ‘‘uppalavane’’ti. Yāni udakassa anto nimuggāneva hutvā pusanti vaḍḍhanti, tāni antonimuggaposīnī.Dīpitānīti aṭṭhakathāyaṃ pakāsitāni, idheva vā ‘‘aññānipī’’tiādinā dīpitāni. Ugghaṭitaññūti ugghaṭanaṃ nāma ñāṇugghaṭanaṃ, ñāṇe ugghaṭitamatte eva jānātīti attho. Vipañcitaṃ vitthāramevamatthaṃ jānātīti vipañcitaññū. Uddesādīhi netabboti neyyo. Saha udāhaṭavelāyāti udāhāre dhammassa uddese udāhaṭamatte eva. Dhammābhisamayoti catusaccadhammassa ñāṇena saddhiṃ abhisamayo. Ayaṃ vuccatīti ayaṃ ‘‘cattāro satipaṭṭhānā’’tiādinā nayena saṅkhittena mātikāya dīpiyamānāya desanānusārena ñāṇaṃ pesetvā arahattaṃ gaṇhituṃ samattho ‘‘puggalo ugghaṭitaññū’’ti vuccati. Ayaṃ vuccatīti ayaṃ saṅkhittena mātikaṃ ṭhapetvā vitthārena atthe vibhajiyamāne arahattaṃ pāpuṇituṃ samattho ‘‘puggalo vipañcitaññū’’ti vuccati. Uddesatoti uddesahetu, uddisantassa, uddisāpentassa vāti attho. Paripucchatoti atthaṃ paripucchantassa. Anupubbenadhammābhisamayo hotīti anukkamena arahattappatto hoti. Na tāya jātiyā dhammābhisamayo hotīti tena attabhāvena maggaṃ vā phalaṃ vā antamaso jhānaṃ vā vipassanaṃ vā nibbattetuṃ na sakkoti. Ayaṃ vuccati puggalo padaparamoti ayaṃ puggalo byañjanapadameva paramaṃ assāti ‘‘padaparamo’’ti vuccati.

此处『Uppalāni』意为莲花，亦称水池。若以水池为主者，称作“莲池林”。生于水岸之地，恰如入水处生长滋养者，称为“池岸生长者”。文中“燃烧”意指注疏中被阐明之意，即用“区别知识”。“开启之知”指认识已经开启者，至懂得知识之至极。故“区别智者”者，即能够明白其义，详尽说明得解脱道理佛法妙义的阿拉汉。此称谓缘于《四念处》等经序，谓依僧伽罗文简略纲要，由此以四念处等诸法之所依释义，故名“区别智者”。“说明”即说明因缘与所指，阐明意旨。所谓“询问”者，即询问含义。由此依次通达阿拉汉果位，行无断次第增长。非一生中即获成就，故无“生时即成道”之意。此谓“人之极致”即此人即以上所说解脱者。

Yeti ye duvidhe puggale sandhāya vuttaṃ vibhaṅge kammāvaraṇenāti pañcavidhena ānantariyakammena. Vipākāvaraṇenāti ahetukapaṭisandhiyā. Yasmā duhetukānampi ariyamaggapaṭivedho natthi, tasmā duhetukapaṭisandhipi ‘‘vipākāvaraṇamevā’’ti veditabbā. Kilesāvaraṇenāti niyatamicchādiṭṭhiyā. Assaddhāti buddhādīsu saddhā rahitā. Acchandikāti kattukamyatākusalacchandarahitā, uttarakurukā manussā acchandikaṭṭhānaṃ paviṭṭhā. Duppaññāti bhavaṅgapaññāya parihīnā, bhavaṅgapaññāya pana paripuṇṇāyapi yassa bhavaṅgaṃ lokuttarassa paccayo na hoti, sopi duppañño eva nāma. Abhabbā niyāmaṃ okkamituṃ kusalesu dhammesusammattanti kusalesu dhammesu sammattaniyāmasaṅkhātaṃ ariyamaggaṃ okkamituṃ adhigantuṃ abhabbā. ‘‘Na kammāvaraṇenā’’tiādīni vuttavipariyāyena veditabbāni.

如经所述，分别谓“贪瞋痴”等五种障碍为五种业障。所谓业障即因果报复合之障碍。惟由于圣道之了知无此因缘，故称为“业障”。烦恼障则指错误恶见妨碍正见。无信指缺无佛法等诸佛教义信根。无贪指无善法之欲求。而非善者谓智慧浅薄，虽具生命流转之慧，因无堪能成就出世条件者仍属愚痴。无能力者谓无法进入善法法则而得成就。依业障外无意谓解释。非业障说者为误解。

‘‘Rāgacaritā’’tiādīsu yaṃ vattabbaṃ, taṃ paramatthadīpaniyaṃ [paramatthamañjūsāyaṃ visuddhimaggasaṃvaṇṇanāyanti bhavitabbaṃ –

关于“乐于贪著”等所应行为，乃以真义详明说明【此处诠释本义，将于纯正真义之讲解意趣中展示】

‘‘Sā esā paramatthānaṃ, tattha tattha yathārahaṃ;

“此即究竟义，于彼此处如实如法”

Nidhānato paramattha-mañjūsā nāma nāmato’’ti. (visuddhimaggamahāṭīkāya nigamane sayameva vuttattā)] visuddhimaggasaṃvaṇṇanāyaṃ vuttanayena veditabbaṃ;

「Nidhānato paramattha-mañjūsā」是名称中的名称。（此语于《清净道大注疏》末尾同样如此记载。）由此可知，应以此言说明《清净道》的注释内容。

§70

70.Ārabbhāti attano adhippetassa atthassa bhagavato jānāpanaṃ uddissāti attho. Selo pabbato ucco hoti thiro ca, na paṃsupabbato, missakapabbato vāti āha ‘‘sele yathā pabbatamuddhanī’’ti. Dhammamayaṃ pāsādanti lokuttaradhammamāha. So hi pabbatasadiso ca hoti sabbadhamme atikkamma abbhuggataṭṭhena pāsādasadiso ca, paññāpariyāyo vā idha dhamma-saddo . Sā hi abbhuggataṭṭhena pāsādoti abhidhamme (dha. sa. aṭṭha. 16) niddiṭṭhā. Tathā cāha –

70. 「开始」意指触及自我所支配之理，谓世尊宣说之觉知意旨。比喻如稳固巍峨之高山，非松软丘陵或荆棘坡地。尔时称说「正如山峰之崇高」。《法句经》称此为法之殿堂，谓其乃胜世间之法。此山亦如实存在，超越诸法，且有如殿堂之庄严，此「殿堂」义亦可指智的阐释，是《阿毗达摩大义》所明示者。世尊亦说——

‘‘Paññāpāsādamāruyha, asoko sokiniṃ pajaṃ;

「依靠智慧之殿，惠及忧苦众生；

Pabbataṭṭhova bhūmaṭṭhe, dhīro bāle avekkhatī’’ti. (dha. pa. 28);

如山立大地，贤者不为愚人所动。」（出《法句经》第28偈）

‘‘Yathā hī’’tiādīsu yathā pabbate ṭhatvā rattandhakāre heṭṭhā olokentassa purisassa khette kedārapāḷikuṭiyo, tattha sayitamanussā ca na paññāyanti anujjalabhāvato. Kuṭikāsu pana aggijālā paññāyati ujjalabhāvato evaṃ dhammapāsādamāruyha sattalokaṃ olokayato bhagavato ñāṇassa āpāthaṃ nāgacchanti akatakalyāṇā sattā ñāṇagginā anujjalabhāvato, anuḷārabhāvato ca rattiṃ khittā sarā viya honti. Katakalyāṇā pana bhabbapuggalā dūre ṭhitāpi bhagavato ñāṇassa āpāthaṃ āgacchanti paripakkañāṇaggitāya samujjalabhāvato, uḷārasantānatāya himavantapabbato viya cāti evaṃ yojanā veditabbā.

譬如夜间山上的星宿明亮照耀，地下观察的人虽为凡夫，却不明白其明亮因缘。居于山中草舍者明白此火光之亮丽。正如爬升智慧殿堂的众生，观照十方世界，承接佛陀智慧之光，不同凡俗恶劣之众生；他们凭智慧光焰，恒灭黑暗，昼夜运转如流水。恶劣众生虽离此智慧光源遥远，却仍能承接佛陀智慧光辉，因彼智慧光继续生生不绝，犹如喜马拉雅雪峰。

Uṭṭhehīti tvaṃ dhammadesanāya appossukkatāsaṅkhātasaṅkocāpattito kilāsubhāvato uṭṭhaha. Vīriyavantatāyāti sātisaya catubbidhasammappadhānavīriyavantatāya. Vīrassa hi bhāvo, kammaṃ vā vīriyaṃ. Kilesamārassa viya maccumārassapi āyatiṃ asambhavato ‘‘maccukilesamārāna’’nti vuttaṃ. Abhisaṅkhāramāravijayassa aggahaṇaṃ kilesamāravijayeneva tabbijayassa jotitabhāvato. Vāhanasamatthatāyāti saṃsāramahākantārato nibbānasaṅkhātaṃ khemappadesaṃ sampāpanasamatthatāya.

「起」指因听闻正法，生起谦卑、收敛、不懈懒。这是精进之表现，是四正勤中谨慎勤奋之一。所谓勤奋，或指行为之精进。欲界烦恼如死魔般不灭，故称「死烦恼魔」。超越烦恼魔胜利者即是斩断烦恼魔之胜利，此胜利显现如明灯。乘载此灯者，能过渡生死流转大荒原，驶向涅槃安稳之境。

§71

71. ‘‘Apārutaṃ tesaṃ amatassa dvāra’’nti keci paṭhanti. Nibbānassa dvāraṃ pavisanamaggo vivaritvā ṭhapito mahākaruṇūpanissayena sayambhuñāṇena adhigatattā. Saddhaṃ pamuñcantūti saddhaṃ pavedentu, attano saddahanākāraṃ upaṭṭhāpentūti attho. Sukhena akicchena pavattanīyatāya suppavattitaṃ. Na bhāsiṃ na bhāsissāmīti cintesi.

“未曾被遗忘的他们是不死之门，”有人如此解读。所谓涅槃之门，是指打开进入之路，凭借大悲的依止、觉悟而生的自知之明所达到的涅槃境地。愿信解脱者舍弃怀疑，深信之，扶护自己内心的信根，其义即此。快乐自在地修习圆满流转。思忖自己不言语，也决不言语的心态。

Aggasāvakayugavaṇṇanā上首弟子二人一组的解释

§73

73.Sallapitvāti ‘‘vippasannāni kho te āvuso indriyānī’’tiādinā (mahāva. 60) ālāpasallāpaṃ katvā. Tañhissa aparabhāge satthu santikaṃ upasaṅkamanassa paccayo ahosi.

“清净无染，汝之诸根确是如是。”如《大般涅槃经》第六十品所言，行说论谈语语。其部分，是因渴望在佛前亲近而产生的缘起。

§75-6

75-6.Anupubbiṃkathanti anupubbiyā anupubbaṃ kathetabbaṃ kathaṃ. Kā pana sāti? Dānādikathā. Tattha dānakathā tāva pacurajanesu pavattiyā sabbasādhāraṇattā, sukarattā, sīle patiṭṭhānassa upāyabhāvato ca ādito kathitā. Pariccāgasīlo hi puggalo pariggahavatthūsu nissaṅgabhāvato sukheneva sīlāni samādiyati, tattha ca suppatiṭṭhito hoti. Sīlena dāyakapaṭiggāhakavisuddhito parānuggahaṃ vatvā parapīḷānivattivacanato, kiriyadhammaṃ vatvā akiriyadhammavacanato, bhogasampattihetuṃ vatvā bhavasampattihetuvacanato ca dānakathānantaraṃ sīlakathā kathitā, tañce dānasīlaṃ vaṭṭanissitaṃ, ayaṃ bhavasampatti tassa phalanti dassanatthaṃ, imehi ca dānasīlamayehi paṇītapaṇītatarādibhedabhinnehi puññakiriyavatthūhi etā cātumahārājikādīsu paṇītapaṇītatarādibhedabhinnā aparimeyyā dibbabhogabhavasampattiyo hontīti dassanatthaṃ tadanantaraṃ saggakathaṃ. Vatvā ayaṃ saggo rāgādīhi upakkiliṭṭho, sabbadā anupakkiliṭṭho ariyamaggoti dassanatthaṃ saggānantaraṃ maggakathā kathetabbā. Maggañca kathentena tadadhigamupāyadassanatthaṃ saggapariyāpannāpi, pageva itare sabbepi kāmā nāma bahvādīnavā, aniccā adhuvā, vipariṇāmadhammāti kāmānaṃ ādīnavo, hīnā, gammā, pothujjanikā, anariyā, anatthasañhitāti tesaṃ okāro lāmakabhāvo, sabbepi bhavā kilesānaṃ vatthubhūtāti tattha saṃkileso, sabbaso kilesavippamuttaṃ nibbānanti nekkhamme ānisaṃso ca kathetabboti ayamattho maggantīti ettha iti-saddena ādiatthajotakena bodhitoti veditabbaṃ.

所谓渐次说法，是指依次逐步讲说。如何讲说呢？以施舍等话题为起点。施舍之事，在平凡大众中广为流传，且因施设戒律、品格根基困难而不易。守戒清净的人，因放弃执著而能安乐地摄持戒律，因而能安住于戒。守戒者因施者与受施者纯净，依止他护，弃恶行言，非恶行言，被称事业因果，依此因果业力，能成就世间财富之因果等施舍之后又讲戒律，从而展现出施舍戒的相续，所言此施是以世间财富为基础。此显示施戒是世俗财富的结果。以这些布施戒行纯善、从善初级到更高级的功德行为，这些在四天王及其他天界中，生起更善、更高级的不同利益是果报。此外，此后又说天界。继而说明天界因染贪等烦恼所染污，常常不染污者为圣谛之道，天界之后须说明道之因缘。说明因顺道，以示达到如来果的方便，引导修行道路。对天界道理的教诲，表明其他感官乐只是一多烦扰，是无常、不净、变化之法，是烦恼的根本，乃无明、行法及诸蕴等之依缘存在。因烦恼遍布一切，故以“炽热”为其喻；彻底离却一切烦恼者即为涅槃，是出家的因缘。此为“道”的意义，故始于此字；、以明晰基本旨意。

Sukhānaṃ nidānanti diṭṭhadhammikānaṃ, samparāyikānaṃ, nibbānapaṭisaṃyuttānañcāti sabbesampi sukhānaṃ kāraṇaṃ. Yañhi kiñci loke bhogasukhaṃ nāma, taṃ sabbaṃ dānanidānanti pākaṭo yamattho. Yaṃ pana taṃ jhānavipassanāmaggaphalanibbānapaṭisaṃyuttaṃ sukhaṃ, tassāpi dānaṃ upanissayapaccayo hotiyeva. Sampattīnaṃ mūlanti yā imā loke padesarajjaṃ sirissariyaṃ sattaratanasamujjalacakkavattisampadāti evaṃpabhedā mānusikā sampattiyo, yā ca cātumahārājikacātumahārājādibhedā dibbasampattiyo, yā vā panaññāpi sampattiyo, tāsaṃ sabbāsaṃ idaṃ dānaṃ nāma mūlaṃ kāraṇaṃ. Bhogānanti bhuñjitabbaṭṭhena ‘‘bhogo’’ti laddhanāmānaṃ manāpiyarūpādīnaṃ, tannissayānañca upabhogasukhānaṃ. Avassayaṭṭhena patiṭṭhā. Visamagatassāti byasanappattassa. Tāṇanti rakkhā tato paripālanato. Leṇanti byasanehi paripāciyamānassa olīyanapadeso. Gatīti gantabbaṭṭhānaṃ. Parāyaṇanti paṭisaraṇaṃ. Avassayoti vinipatituṃ adento nissayo. Ārammaṇanti olubbhārammaṇaṃ.

诸见现法、世代相承、与涅槃相应的，均为快乐之因缘。世间诸种享乐之快乐，皆以布施为明了的根本。那涅槃果乐，虽属禅定与慧观的果报，但其因缘亦为布施。财富的根本，是世间的名声，威望，七宝、诸王财富等人世财富，以及四天王、诸天财富之别，或智慧等财富，所有这些的根本因就是布施。所谓享乐者，指饮食可食之物，因依赖此方得以享受诸乐。支柱者指维持基础。错乱者指恶习所成。防护者指守护与保护。衰败者指被恶习所害的状态。往者指前往之处。归宿者指安全避难处。依止者指堕落无依归的。起心者指不善根。此等皆为烦恼之根，终成恶趣，故称之为“瘴气”。无一例外，诸有皆为烦恼之所缚束。完然脱离一切烦恼者即为涅槃，此亦为出家修行之先导。此即是“道”的意义，由此可知。

Ratanamayasīhāsanasadisanti sabbaratanamayasattaṅgamahāsīhāsanasadisaṃ mahagghaṃ hutvā sabbaso vinipatituṃ appadānato. Mahāpathavisadisaṃ gatagataṭṭhāne patiṭṭhāya labhāpanato. Ālambanarajjusadisanti yathā dubbalassa purisassa ālambanarajju uttiṭṭhato, tiṭṭhato ca upatthambho, evaṃ dānaṃ sattānaṃ sampattibhave uppattiyā, ṭhitiyā ca paccayabhāvato. Dukkhanittharaṇaṭṭhenāti duggatidukkhanittharaṇaṭṭhena. Samassāsanaṭṭhenāti lobhamacchariyādipaṭisattupaddavato sammadeva assāsanaṭṭhena. Bhayaparittāṇaṭṭhenāti dāliddiyabhayato paripālanaṭṭhena. Maccheramalādīhīti maccheralobhadosaissāvicikicchādiṭṭhi ādicittamalehi. Anupalittaṭṭhenāti anupakkiliṭṭhatāya. Tesanti maccheramalādikacavarānaṃ. Etehi eva durāsadaṭṭhena. Asantāsanaṭṭhenāti anabhibhavanīyatāya santāsābhāvena. Yo hi dāyako dānapati, so sampatipi kutoci na bhāyati, pageva āyatiṃ. Dhammasīsena puggalo vutto. Balavantaṭṭhenāti mahābalavatāya. Dāyako hi dānapati sampati pakkhabalena balavā hoti, āyatiṃ pana kāyabalādīhipi. Abhimaṅgalasammataṭṭhenāti ‘‘vaḍḍhikāraṇa’’nti abhisammatabhāvena. Vipattibhavato sampattibhavūpanayanaṃ khemantabhūmisampāpanaṃ, bhavasaṅgāmato yogakkhemasampāpanañca khemantabhūmisampāpanaṭṭho.

犹如由宝制成的狮子座宝座，如同由遍宝构成之宝座般坚固的大僧团，毫不动摇地屈服，稳定，根基确立。犹如软弱者扶持之绳索，绳子起到支撑作用，令其站立不倒。施舍乃众生财富因缘之生起、安住之依。立于苦难解脱处，即苦难的终止境，正因善行等力而安住正法，护持无恐怖之处。以对恶趣轮回生死的憎恶心为根本，除去所染烦恼，如贪嗔痴疑等邪见污垢。惟有未被玷污，而常净无染者，方得正果。依此可知，诸施者乃得力者。施者即为施主，因财富力量而有势，且寿命、体力等俱足。施功受福获所依，视为增长之因。依此，施者得安乐地转化生死，止息生死之战斗，得平安之地。

Idāni dānaṃ vaṭṭagatā ukkaṃsappattā sampattiyo viya vivaṭṭagatāpi tā sampādetīti bodhicariyabhāvenapi dānaguṇe dassetuṃ ‘‘dānañhī’’tiādi vuttaṃ. Tattha sakkamārabrahmasampattiyo attahitāya eva, cakkavattisampatti pana attahitāya, parahitāya cāti dassetuṃ sā tāsaṃ parato vuttā, etā lokiyā, imā pana lokuttarāti dassetuṃ tato paraṃ ‘‘sāvakapāramīñāṇa’’ntiādi vuttaṃ. Tatthāpi ukkaṭṭhukkaṭṭhatarukkaṭṭhatamāti dassetuṃ kamena ñāṇattayaṃ vuttaṃ. Tesaṃ pana dānassa paccayabhāvo heṭṭhā vutto eva. Etenevassa brahmasampattiyāpi paccayabhāvo dīpitoti veditabbo.

如今施舍所生之高贵财富，可比闪耀明亮之财富，虽已转化，仍能粉饰、完善其财富故。因施果，犹如梵天所生之财富造福自身，世王财富则为自身及他人之利益，故由彼处说明。此乃世间之果报，超世间者为证得罗汉果等修行智之助。即使财富再多，却布施智慧为助力，堪以理解极致差异。故布施之因缘虽然居于下位，亦极为显赫。应知受此因缘所生之梵天财富，亦有普遍因缘。

Dānañca nāma dakkhiṇeyyesu hitajjhāsayena vā pūjanajjhāsayena vā attano santakassa paresaṃ pariccajanaṃ, tasmā dāyako sattesu ekantahitajjhāsayo purisapuggalo, so ‘‘paresaṃ hiṃsati, paresaṃ vā santakaṃ haratī’’ti aṭṭhānametanti āha ‘‘dānaṃ dadanto sīlaṃ samādātuṃ sakkotī’’ti. Sīlasadiso alaṅkāro natthīti akittimaṃ hutvā sabbakālaṃ sobhāvisesāvahattā. Sīlapupphasadisaṃ pupphaṃ natthīti etthāpi eseva nayo. Sīlagandhasadiso gandho natthīti ettha ‘‘candanaṃ tagaraṃ vāpī’’tiādikā (dha. pa. 55) gāthā, ‘‘gandho isīnaṃ ciradikkhitānaṃ, kāyā cuto gacchati mālutenā’’tiādikā (jā. 2.17.55) ca vattabbā . Sīlañhi sattānaṃ ābharaṇañceva alaṅkāro ca gandhavilepanañca parassa dassanīyabhāvāvahañca. Tenāha ‘‘sīlālaṅkārena hī’’tiādi.

布施确实是给予者以利益意愿或礼敬意愿，供养自己及他人的供养法事。因此，给予者是实心利益他者的人，这种人心念存在 ‘‘损害他人，夺取他人所有’’ 的见解，这是八种不善心态的根源，于是教说『施予者能够具足戒德』。戒德并非装饰品，丧失佛号以后，恒常因其庄严光明而殊胜显现。戒如花朵，若无花则无此理；戒如芬芳，若无香则无法施。此处以《法句经》等中诸如檀香、甘草、水塘等比喻戒德香远益清的经典诗句为依据，说明戒品对众生是装饰品，也是芬芳，是抹香，是引生他者敬重之相。因此说『以戒为装饰』等语。

‘‘Ayaṃ saggo labbhatī’’ti idaṃ majjhimehi chandādīhi āraddhaṃ sīlaṃ sandhāyāha. Tenāha sakko devarājā –

“此为天福所得”，这是针对中人等由贪欲等起始发愿修习戒律时所说。因此萨咖天帝说：

‘‘Hīnena brahmacariyena, khattiye upapajjati;

“劣者修行人，（戒为）出生于刹帝利族；

Majjhimena ca devattaṃ, uttamena visujjhatī’’ti. (jā. 2.22.429);

中者（修行人）往生于天界，善者超凡净洁。”（《本生经》2.22.429）

Iṭṭhoti sukho, kantoti kamanīyo, manāpoti manavaḍḍhanako, taṃ panassa iṭṭhādibhāvaṃ dassetuṃ ‘‘niccamettha kīḷā’’tiādi vuttaṃ. Niccanti sabbakālaṃ kīḷāti kāmūpasaṃhitā sukhavihārā. Sampattiyoti bhogasampattiyo. Dibbanti dibbabhavaṃ devalokapariyāpannaṃ. Sukhanti kāyikaṃ, cetasikañca sukhaṃ. Dibbasampattinti dibbabhavaṃ āyusampattiṃ, vaṇṇayasaissariyasampattiṃ, rūpādisampattiñca. Evamādīti ādi-saddena yāmādīhi anubhavitabbaṃ dibbasampattiṃ vadati.

“欲意”意为愉悦，“可爱”意为引人喜好，“令人满足”意为悦心促进。此欲意之状态显现为“此处恒常玩乐”等语。恒常意指恒久无间断，乃各类情欲相聚俱成乐住。所谓功业，是财富功业。神意是神天之生涯环境。受身心之乐。天功业指寿命、光色、声等诸多功德。由此而论，称之为“神的功业”。

Appassādāti nirassādā paṇḍitehi yathābhūtaṃ passantehi tattha assādetabbatābhāvato. Bahudukkhāti mahādukkhā sampati, āyatiñca vipuladukkhānubandhattā. Bahupāyāsāti anekavidhaparissayā. Etthāti kāmesu. Bhiyyoti bahuṃ. Dosoti aniccatādinā, appassādatādinā ca dūsitabhāvo, yato te viññūnaṃ cittaṃ nārādhenti. Atha vā ādīnaṃ vāti pavattatīti ādīnavo, paramakapaṇatā, tathā ca kāmā yathābhūtaṃ paccavekkhantānaṃ paccupatiṭṭhanti. Lāmakabhāvoti nihīnabhāvo aseṭṭhehi sevitabbattā, seṭṭhehi na sevitabbattā ca. Saṃkilissananti vibādhetabbatā upatāpetabbatā. Nekkhamme ānisaṃsanti ettha yattakā kāmesu ādīnavā, tappaṭipakkhato tattakā nekkhamme ānisaṃsā. Api ca ‘‘nekkhammaṃ nāmetaṃ asambādhaṃ asaṃkiliṭṭhaṃ, nikkhantaṃ kāmehi, nikkhantaṃ kāmasaññāya, nikkhantaṃ kāmavitakkehi, nikkhantaṃ kāmapariḷāhehi, nikkhantaṃ byāpādato’’tiādinā (sārattha. ṭī. 3.26 mahāvagge) nayena nekkhamme ānisaṃse pakāsesi, pabbajjāya, jhānādīsu ca guṇe vibhāvesi vaṇṇesi.

“少乐”者为无乐境界，指智慧明了者如实见受不到乐之境故。大苦为大苦楚，因漫长寿命伴随诸多痛苦。多苦指形形色色诸多忧患，指情欲苦。复言“多”，即为“增多”。“恶”者，因无常等诸法所败坏无乐之性，乃明智者心不喜受。又或言“恶”为厄难作祟，乃极苦楚。虽情欲者当实观照其错谬而灭除。若心存忧虑，则于出家求道有害。或“老弱病”等意谓心志消沉，恶劣者不可侍奉，而贤良者应可侍奉。纷扰意为相争挑拨引生纷乱。出家因缘指，有若干障蔽，则离欲出家之因缘已具。且以“出家非非沾染不浊，离开情欲，离开情欲意念，离开情欲狂热，离开嗔恨”等（《经营经》三章）方法表明出家因缘，显明比库出离及禅定功德等诸优点。

Vuttanayanti ettha yaṃ avuttanayaṃ ‘‘kallacitte’’tiādi, tattha kallacitteti kammaniyacitte, heṭṭhā pavattitadesanāya assaddhiyādīnaṃ cittadosānaṃ vigatattā uparidesanāya bhājanabhāvūpagamanena kammakkhamacitteti attho. Assaddhiyādayo hi yasmā cittassa rogabhūtā tadā te vigatā, tasmā arogacitteti attho. Diṭṭhimānādikilesavigamanena muducitte. Kāmacchandādivigamena vinīvaraṇacitte. Sammāpaṭipattiyaṃ uḷārapītipāmojjayogena udaggacitte. Tattha saddhāsampattiyā pasannacitte. Yadā ca bhagavā aññāsīti sambandho. Atha vā kallacitteti kāmacchandavigamena arogacitte. Muducitteti byāpādavigamena mettāvasena akathinacitte. Vinīvaraṇacitteti uddhaccakukkuccavigamena vikkhepassa vigatattā tena apihitacitte. Udaggacitteti thinamiddhavigamena sampaggahitavasena alīnacitte. Pasannacitteti vicikicchāvigamena sammāpaṭipattiyaṃ adhimuttacitte, evampettha attho veditabbo.

此处所说的「有诤者」及诸如「恶心」等未诤之意，谓的是恶意之心，即是作恶行为之心。因教法已广传于下方，因此为破除无信等心之弊病，乃以摒除障碍的方法说明作业之心。无信等因心乃如病态一般，心病已除，则谓之无病之心。生起正见等垢除而心柔软者。去除欲欲等烦恼障碍而心平静者。因正行而生喜悦欢喜者，谓之高昂之心。其时因信力圆满而心清净明朗。及世尊说“止于他处”，或谓恶心者，谓因欲欲等去除而心无病。谓心柔软者，则因去除嗔恨，以慈心柔和，心不难行。谓心无碍者，因去除掉举与悔恨，心安稳无散乱。谓心高昂者，因去除昏沉睡眠，以集中精进，心纯净高明。谓心清净者，因去除疑惑，得于正行有坚固胜解之心。此等义理，当在此处了知。

‘‘Seyyathāpī’’tiādinā upamāvasena nesaṃ saṃkilesappahānaṃ, ariyamagguppādañca dasseti. Apagatakāḷakanti vigatakāḷakaṃ. Sammadevāti suṭṭhu eva. Rajananti nīlapītādiraṅgajātaṃ. Paṭiggaṇheyyāti gaṇheyya pabhassaraṃ bhaveyya. Tasmiṃyeva āsaneti tissameva nisajjāyaṃ, etena nesaṃ lahuvipassakatā, tikkhapaññatā, sukhapaṭipadākhippābhiññatā ca dassitā hoti. Virajanti apāyagamanīyarāgarajādīnaṃ vigamena virajaṃ. Anavasesadiṭṭhivicikicchāmalāpagamanena vītamalaṃ. Paṭhamamaggavajjhakilesarajābhāvena vā virajaṃ. Pañcavidhadussīlyamalāpagamanena vītamalaṃ. Dhammacakkhunti brahmāyusutte (ma. ni. 2.383) heṭṭhimā tayo maggā vuttā, cūḷarāhulovāde (ma. ni. 3.416) āsavakkhayo, idha pana sotāpattimaggo adhippeto. ‘‘Yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti tassa uppattiākāradassananti. Nanu ca maggañāṇaṃ asaṅkhatadhammārammaṇaṃ, na saṅkhatadhammārammaṇanti? Saccametaṃ. Yasmā taṃ nirodhaṃ ārammaṇaṃ katvā kiccavasena sabbasaṅkhataṃ paṭivijjhantaṃ uppajjati, tasmā tathā vuttaṃ.

譬如以类比之法说明彼诸烦恼之除去，亦展现圣谛的终极起始。断绝时即是无烦恼时。善尽义即正义。青、黄等颜色之生，即所谓缘起。名上之取乃了知明白。依此法则，正见之微妙锐利，修习之顺利安适，并修行之通达显现。清净即涤除恶趣之热贪等。无残余之执着，无疑惑污秽消失清净。或由初道行者之颜色未染之现象清净。五种恶习皆断无染。法轮转动，依《梵天长寿经》言，三道以上门已显，於〈小罗睺罗书〉中则见漏尽，此处专指断除烦恼之道，即初果道。谓所谓“诸烦恼皆起故”，皆已止息，显现其起尽之理。难道道之智慧非承认有无为法所作之缘起现象乎？确实如此。因断处为境，作为功用，悉皆断灭故，如是称叹。

‘‘Suddhaṃ vattha’’nti nidassitaupamāyaṃ idaṃ upamāsaṃsandanaṃ vatthaṃ viya cittaṃ, vatthassa āgantukamalehi kiliṭṭhabhāvo viya cittassa rāgādimalehi saṃkiliṭṭhabhāvo , dhovanasilā viya anupubbikathā, udakaṃ viya saddhā, udake temetvā ūsagomayachārikābharehi kāḷakapadese samucchinditvā vatthassa dhovanapayogo viya saddhāsinehena temetvā temetvā satisamādhipaññāhi dose sithilī katvā sutādividhinā cittassa sodhane vīriyārambho, tena payogena vatthe nānākāḷakāpagamo viya vīriyārambhena kilesavikkhambhanaṃ, raṅgajātaṃ viya ariyamaggo, tena suddhassa vatthassa pabhassarabhāvo viya vikkhambhitakilesassa cittassa maggena pariyodapananti. ‘‘Diṭṭhadhammā’’ti vatvā dassanaṃ nāma ñāṇadassanato aññampi atthīti taṃ nivattanatthaṃ ‘‘pattadhammā’’ti vuttaṃ. Patti ca ñāṇasampattito aññampi vijjatīti tato visesadassanatthaṃ ‘‘viditadhammā’’ti vuttaṃ. Sā pana viditadhammatā dhammesu ekadesenāpi hotīti nippadesato viditabhāvaṃ dassetuṃ ‘‘pariyogāḷhadhammā’’ti vuttaṃ, tena nesaṃ saccābhisambodhiṃyeva vibhāveti. Maggañāṇañhi ekābhisamayavasena pariññādikiccaṃ sādhentaṃ nippadesatova catusaccadhammaṃ samantato ogāhantaṃ paṭivijjhatīti. Sesaṃ heṭṭhā vuttanayameva.

谓此譬喻「纯淨布」于此处为比喻，意在说明心如布之清净。布上有外来之污垢，心则有贪欲之染污。犹如清洗布料般之言说，信如水，达以牛奶与草料载入池中将污垢断除，信则如水灭污。以念、定、慧使之病弱缓解，并用听闻等善行作为打扫心的动力，如此作用下，布料之污垢渐退，烦恼之染污亦被抑制。犹如世间多色布料之变换安放。如布渐清净之能量，犹如圣道，使染污心由此通达清净。所谓「见法」者，即知识明见。由见证入，进一步显达义理，并称为「持法」。持法则显示知慧成果，也称作「了知法」。此了知于法中有其专一明了，称「应用法」，在此用为彰显真理证悟。道之知识为一义之完成，必得调伏染污，通达四圣谛，环绕而通达故。其余详见下文说明。

§77

77.Cīvaradānādīnīti cīvarādiparikkhāradānaṃ sandhāyāha. Yo hi cīvarādike aṭṭha parikkhāre, pattacīvarameva vā sotāpannādiariyassa, puthujjanasseva vā sīlasampannassa datvā ‘‘idaṃ parikkhāradānaṃ anāgate ehibhikkhubhāvāya paccayo hotū’’ti patthanaṃ paṭṭhapesi, tassa ca sati adhikārasampattiyaṃ buddhānaṃ sammukhībhāve iddhimayaparikkhāralābhāya saṃvattatīti veditabbaṃ. Vassasatikattherā viya ākappasampannāti adhippāyo.

所谓「布施衣法等」即指向布施衣物及相关生活必需品的施与之事。对于戒律中所列八种生活必备之衣物中，若将布施衣物如袈裟等，予以初果声闻或自利外行人，而其后此举成为将来正式比库的条件，则该布施因心具足正念，与佛陀亲近并得神通验力之衣物功德皆应了知。此可知圣者之洞彻力犹如百岁长老般成熟清晰。

Sandassesīti suṭṭhu paccakkhaṃ katvā dassesi. Idhalokatthanti idhalokabhūtaṃ khandhapañcakasaṅkhātamatthaṃ. Paralokatthanti etthāpi eseva nayo. Dassesīti sāmaññalakkhaṇato, salakkhaṇato ca dassesi. Tenāha ‘‘anicca’’ntiādi. Tattha hutvā abhāvato aniccanti dassesi. Udayabbayapaṭipīḷanato dukkhanti dassesi. Avasavattanato anattāti dassesi. Ime ruppanādilakkhaṇā pañcakkhandhāti rāsaṭṭhena khandhe dassesi. Ime cakkhādisabhāvā nissattanijjīvaṭṭhena aṭṭhārasa dhātuyoti dassesi. Imāni cakkhādisabhāvāneva dvārārammaṇabhūtāni dvādasa āyatanānīti dassesi. Ime avijjādayo jarāmaraṇapariyosānā dvādasa paccayadhammā paṭiccasamuppādoti dassesi. Rūpakkhandhassa heṭṭhā vuttanayena paccayato cattāri, khaṇato ekanti imāni pañca lakkhaṇāni dassesi. Tathāti iminā ‘‘pañca lakkhaṇānī’’ti padaṃ ākaḍḍhati. Dassentoti iti-saddo nidassanattho, evanti attho. Nirayanti aṭṭhamahānirayasoḷasaussadanirayappabhedaṃ sabbaso nirayaṃ dassesi. Tiracchānayoninti apadadvipadacatuppadabahuppadādibhedaṃ migapasupakkhisarīsapādivibhāgaṃ nānāvidhaṃ tiracchānalokaṃ. Pettivisayanti khuppipāsikavantāsikaparadattūpajīvinijjhāmataṇhikādibhedabhinnaṃ nānāvidhaṃ petasattalokaṃ. Asurakāyanti kālakañcikāsuranikāyaṃ. Evaṃ tāva duggatibhūtaṃ paralokatthaṃ vatvā idāni sugatibhūtaṃ vattuṃ ‘‘tiṇṇaṃ kusalānaṃ vipāka’’ntiādi vuttaṃ. Vehapphale subhakiṇṇeyeva saṅgahetvā asaññīsu, arūpīsu ca sampattiyā dassetabbāya abhāvato duviññeyyatāya ‘‘navannaṃ brahmalokāna’’ntveva vuttaṃ.

「示现」即正确断别而示现说明。此“此世义”谓局限于此世五蕴有为法。又谓他世义亦如是理路。所谓“示现”，乃指显扬诸法之共同特性及其真谛。由此发出“无常”等说，为揭示生灭之法的无常而显现。示现因果之苦，及生灭轮回之无我诸法义理。此五蕴即色受想行识之合称。又示明六根之特性与十八界。及十二缘起法中无明起诸行，由此流转至老死，示现缘起义理。色蕴下方有对缘依之五大特征。以“特征”一词为归纳，示明其识别之用。由此说明八地狱及十六小地狱之分类并圆满地狱之全貌。又讲述恶道分类，涵盖四种畜生及多类恶鬼，表现恶道多样的现象。阐明饿鬼界之种类与其烦恼并异样。复有魔身，即剑鬼等魔族世间异类。依此讲述恶趣之别异界。若称为他世法则，此亦属恶趣法。今说善法，即所谓三种善报及结缘。《论事成就》说，虽统一取证于无色界之善法，亦有别境，已明白不可测之佛迹力，应证如是。

Gaṇhāpesīti te dhamme samādinne kārāpesi.

「着手」即从此诸法入定下手证得。

Samuttejanaṃ nāma samādinnadhammānaṃ yathā anupakārakā dhammā parihāyanti, pahīyanti ca, upakārakā dhammā parivaḍḍhanti, visujjhanti ca, tathā nesaṃ ussāhuppādananti āha ‘‘abbhussāhesī’’ti. Yathā pana taṃ ussāhuppādanaṃ hoti, taṃ dassetuṃ ‘‘idhalokatthañcevā’’tiādi vuttaṃ. Tāsetvā tāsetvāti paribyattabhāvāpādanena tejetvā tejetvā. Adhigataṃ viya katvāti yesaṃ katheti, tehi tamatthaṃ paccakkhato anubhuyyamānaṃ viya katvā. Veneyyānañhi buddhehi pakāsiyamāno attho paccakkhatopi pākaṭataro hutvā upaṭṭhāti. Tathā hi bhagavā evaṃ thomīyati –

所谓振奋，是指于已受持的法中，诸如那些无益处的法反而舍弃抛离，有益处的法则增长纯净；如此彼等由此激发努力，于是说为“精勤者”。然而那样的努力出现之时，为表明此义，亦曾说“此世间及彼世间”等句。所谓“摧毁”“摧毁”，是指因轮回转动而生起的振奋，循环不息。谓“已得如所说”时，即所言者，似乎正摄受于相对境界上。于余诸佛所亮示之义，也更加明了，显现清晰，因而庄严护持之。世尊正如是议说——

‘‘Ādittopi ayaṃ loko, ekādasahi aggibhi;

“此世间虽如被火烧，燃烧烈焰不绝，

Na tathā yāti saṃvegaṃ, sammohapaliguṇṭhito.

但并未远离痛苦与忧惧，仍然为迷惑所缠绕。

Sutvādīnavasaññuttaṃ, yathā vācaṃ mahesino;

彼闻法音受难熬，如同柔弱之言说大神。

Paccakkhatopi buddhānaṃ, vacanaṃ suṭṭhu pākaṭa’’nti.

但佛语清晰明白，揭示真实义理。”

Tenāha ‘‘dvattiṃsakammakāraṇapañcavīsatimahābhayappabhedañhī’’tiādi. Dvattiṃsakammakāraṇāni ‘‘hatthampi chindantī’’tiādinā (ma. ni. 1.178) dukkhakkhandhasutte āgatanayena veditabbāni. Pañcavīsatimahābhayāni ‘‘jātibhayaṃ jarābhayaṃ byādhibhayaṃ maraṇabhaya’’ntiādinā (cūḷani. 123) tattha tattha sutte āgatanayena veditabbāni. Āghātanabhaṇḍikā adhikuṭṭanakaḷiṅgaraṃ, yaṃ ‘‘accādhāna’’ntipi vuccati.

于是尊者宣说“二十二因缘二十五大怖畏”等句。所谓二十二因缘，依《苦蕴经》中言，如“断手”等，皆应当知。所谓二十五大怖畏，例如“生怖”“老怖”“病怖”“死怖”等，是各经中所列应知之义。所谓打击毁坏、增加恶业、恶行累积，谓为“劫火”者，即是此意。

Paṭiladdhaguṇena codesīti ‘‘taṃtaṃguṇādhigamena ayampi tumhehi paṭiladdho, ānisaṃso ayampī’’ti paccakkhato dassento ‘‘kiṃ ito pubbe evarūpaṃ atthī’’ti codento viya ahosi. Tenāha ‘‘mahānisaṃsaṃ katvā kathesī’’ti.

依凭所获得的功德而激励说：“正因你们也同样获得了这般的功德，这就是缘由。”明示指出“从前因何存在如此状况？”如同在反问。于是说：“已作了大缘故，你当来说话。”

Tappaccayañca kilamathanti saṅkhārapavattihetukaṃ tasmiṃ tasmiṃ sattasantāne uppajjanakaparissamaṃ saṃvighātaṃ vihesaṃ. Idhāti heṭṭhā paṭhamamaggādhigamatthāya kathāya. Sabbasaṅkhārūpasamabhāvato santaṃ. Atittikaraparamasukhatāya paṇītaṃ. Sakalasaṃsārabyasanato tāyanatthena tāṇaṃ. Tato nibbindahadayānaṃ nilīyanaṭṭhānatāya leṇaṃ. Ādi-saddena gatipaṭisaraṇaṃ paramassāsoti evamādīnaṃ saṅgaho.

众多因缘条件疲劳不堪，诸行生起的原因中，对每一个七个世代的生命连续产生了难以忍受的痛苦与折磨。这是为讲述修习初阶道理的缘故。因为诸行本质相同而和合安住，远离过去和未来的极大安乐，是最殊胜的。诸行皆为轮回的苦害存在，是令众生知苦的手段。因此因厌离生死之苦而心生冷淡，希望归于涅槃安隐。这就是以初始词汇表述出离和依止涅槃极乐，诸义汇聚于此。

Mahājanakāyapabbajjāvaṇṇanā大众出家的解释

§80

80. Saṅghappahonakānaṃ bhikkhūnaṃ abhāvā ‘‘saṅghassa aparipuṇṇattā’’ti vuttaṃ. Dve aggasāvakā eva hi tadā ahesuṃ.

第八十条关于比库众放弃结社生活的无现象，被称为“僧团不圆满”。当时确实只有两位上座弟子存在。

Cārikāanujānanavaṇṇanā准许游行的解释

§86

86. ‘‘Kadā udapādī’’ti pucchaṃ ‘‘sambodhito’’tiādinā saṅkhepato vissajjetvā puna taṃ vitthārato dassetuṃ ‘‘bhagavā kirā’’tiādi vuttaṃ. Pitu saṅgahaṃ karonto vihāsi sambodhito ‘‘satta saṃvaccharāni satta māse satta divase’’ti ānetvā sambandho, tañca kho veneyyānaṃ tadā abhāvato. Kilañjehi bahi chādāpetvā, vatthehi anto paṭicchādāpetvā, upari ca vatthehi chādāpetvā, tassa heṭṭhā suvaṇṇa…pe… vitānaṃ kārāpetvā. Mālāvacchaketi pupphamālāhi vacchākārena veṭhite. Gandhantareti cāṭibharitagandhassa antare. Pupphānīti cāṭiādibharitāni jalajapupphāni ceva caṅkotakādibharitāni thalajapupphāni ca.

第八十六条 “何时产生涅槃？”一问，简要回答后又详说“世尊何时涅槃”等经文。后来有人整理并供奉佛陀遗迹，说佛陀在七年七个月七天后涅槃。此时舍卫城遗迹已不存在。遗迹以泥土覆盖，石块封闭，上面再覆以石板，底下安放金色……展开金色盖板，供奉花环称为绳索花环。所谓香的部分，是用香料密封包裹处。“花”乃指用叶子等包载的水湿花、茎花等地面花。

Kāmañcāyaṃ rājā buddhapitā, tathāpi buddhā nāma lokagaruno, na te kenaci vase vattetabbā, atha kho te eva pare attano vase vattenti, tasmā rājā ‘‘nāhaṃ bhikkhusaṅghaṃ demī’’ti āha.

在欲界中这位国王是佛陀的父亲，佛陀是世间的至宝，但他们属于不同部落，不应同属一地，后来有人说他们各自属于自己的部族领域，因此国王说道：“我不会给比库众施舍。”

Dānamukhanti dānakaraṇūpāyaṃ, dānavattanti attho. Na dāni me anuññātāti idāni me dānaṃ na anuññātā, no na anujānantīti attho.

“布施之门”指的是行使布施的方式和方法，“布施终极之意”即其意义。此处“我现在不准许”，是指“我现在不接受布施”，不是“不同意”或“不批准”的意思。

Paritassanajīvitanti dukkhajīvikā dāliddiyanti attho.

『忧惧生命』者，指苦难生命，意味着贫困困乏的存在。

Sabbesaṃ bhikkhūnaṃ pahosīti bhagavato aṭṭhasaṭṭhi ca bhikkhusatasahassānaṃ bhāgato dātuṃ pahosi, na sabbesaṃ pariyattabhāvena. Tenāha ‘‘senāpatipi attano deyyadhammaṃ adāsī’’ti. Jeṭṭhikaṭṭhāneti jeṭṭhikadeviṭṭhāne.

由于诸比库皆不周全，世尊准许将六万六千比库舍予布施，但非普遍开示。因此说『将其司令的法赋与自己』。『长老选处』即年长比库之所。

Tathevakatvāti carapurise ṭhapetvā. Sucinti suddhaṃ. Paṇītanti uḷāraṃ, bhāvanapuṃsakañcetaṃ ‘‘ekamanta’’ntiādīsu (pārā. 2) viya. Bhañjitvāti madditvā, pīḷetvāti attho. Jātisappikhīrādīhiyevāti antojātasappikhīrādīhiyeva, amhākameva gāviādito gahitasappiādīhiyevāti attho.

『如此一位』指安住世间之人。『清净』谓洁净无染。『高明』为明朗出众。此义如他处「独处」等语。『折破』即削减。『压迫』指含义。『世间树皮类』及未出生树皮类，及我们所持牛等物的树皮类，皆是此义。

§90

90. Parāpavādaṃ, parāpakāraṃ, sītuṇhādibhedañca guṇāparādhaṃ khamati sahati adhivāsetīti khanti. Sā pana yasmā sīlādīnaṃ paṭipakkhadhamme savisesaṃ tapati santapati vidhamatīti paramaṃ uttamaṃ tapo. Tenāha ‘‘adhivāsanakhanti nāma paramaṃ tapo’’ti. ‘‘Adhivāsanakhantī’’ti iminā dhammanijjhānakkhantito viseseti. Titikkhanaṃ khamanaṃ titikkhā.Akkharacintakā hi khamāyaṃ titikkhā-saddaṃ vaṇṇenti. Tenevāha ‘‘khantiyā eva vevacana’’ntiādi. Sabbākārenāti santapaṇītanipuṇasivakhemādinā sabbappakārena. So pabbajito nāma na hoti pabbājitabbadhammassa apabbājanato. Tasseva tatiyapadassa vevacanaṃ anatthantarattā.

九、忍辱容忍及承受恶行、寒冷等，宽容、忍耐、强固即忍。忍是戒法等对治，最极之修行。故说『承受忍耐，名为极高修行』。『承受忍耐』者，此即断除烦恼之忍。『速忍』即是忍耐。文字思维者，将“忍”称作“速忍”的词根。故有『忍即立语』等说。『普遍而言』者，指由清净、熟练、安乐等各种因缘具足。出家者不应内心退转，若如此即非真出家。这里出现第三层含义，仅指无他异义。

‘‘Na hī’’tiādinā taṃ evatthaṃ vivarati. Uttamatthena paramanti vuccati para-saddassa seṭṭhavācakattā, ‘‘puggalaparoparaññū’’tiādīsu (a. ni. 7.68; netti. 118) viya. Paranti aññaṃ. Idāni para-saddaṃ aññapariyāyameva gahetvā atthaṃ dassetuṃ ‘‘atha vā’’tiādi vuttaṃ. Malassāti pāpamalassa. Apabbājitattāti anīhaṭattā anirākatattā . Samitattāti nirodhitattā tesaṃ pāpadhammānaṃ. ‘‘Samitattā hi pāpānaṃ samaṇoti pavuccatī’’ti hi vuttaṃ.

由『不否定』等语，阐明此义。最高义谓为别名最高，因通达个人与他人心意，故称为最高。『他』意谓他方他意。此中现以他名另做释义，表明义理。『恶染』即恶浊。出家即断除恶。『斋戒者即消除恶事』乃经典所说。

Apica bhagavā bhikkhūnaṃ pātimokkhaṃ uddisanto pātimokkhakathāya ca sīlapadhānattā sīlassa ca visesato doso paṭipakkhoti tassa niggaṇhanavidhiṃ dassetuṃ ādito ‘‘khantī paramaṃ tapo’’ti āha, tena aniṭṭhassa paṭihananūpāyo vutto, titikkhāgahaṇena pana iṭṭhassa, tadubhayenapi uppannaṃ ratiṃ abhibhuyya viharatīti ayamattho dassitoti. Taṇhāvānassa vūpasamanato nibbānaṃ paramaṃ vadanti buddhā. Tattha khantiggahaṇena payogavipattiyā abhāvo dassito, titikkhāgahaṇena āsayavipattiyā abhāvo. Tathā khantiggahaṇena parāparādhasahatā, titikkhāgahaṇena paresu anaparajjhanā dassitā. Evaṃ kāraṇamukhena anvayato pātimokkhaṃ dassetvā idāni byatirekato taṃ dassetuṃ ‘‘na hī’’tiādi vuttaṃ, tena yathā sattānaṃ jīvitā voropanaṃ, pāṇileḍḍudaṇḍādīhi vibādhanañca ‘‘parūpaghāto, paraviheṭhana’’nti vuccati, evaṃ tesaṃ mūlasāpateyyāvaharaṇaṃ, dāraparāmasanaṃ, visaṃvādanaṃ, aññamaññabhedanaṃ, pharusavacanena mammaghaṭṭanaṃ, niratthakavippalāpo , parasantakagijjhanaṃ, ucchedavindanaṃ, micchābhinivesanañcaupaghāto, viheṭhanañca hotīti yassa kassaci akusalassa kammapathassa, kammassa ca karaṇena pabbajito, samaṇo ca na hotīti dasseti.

且世尊开示比库们戒律、戒讲、戒本意，特别于戒净中罪过对治法，起始称忍为极高修行，随后示于破恶道法之对治之道，为调伏恶欲，修忍以得适意，二者俱现由此得乐而安住。对此，凡一切具渴爱者，以息灭淫欲见涅槃为极尚。此中指出忍能除逸乐招致之祸害，亦能灭诸潜藏烦恼之摩擦。由此忍得承受他人冒犯，亦可免被他人所诋毁。因缘相续论证戒律，故此所谓『不否定』开示。因比库为生存所迫，故有禁止害命、打骂等语，视作他人恶行，如此祸害乃缘似基本戒律所禁止之害命、破坏等恶行，包括诽谤、诬谤、恶语谩骂、无益闲言、相互敌视、当以粗恶言羞辱者、无益恶语、毒害伤人、散播纷争、分裂相斗、恶语毒害者、无理恶言、互相仇恨、灭亡毁灭、错误执着之破坏、侮辱等。能因行此恶道而出家者不为真正出家，比库亦非真比库，此义彰显也。

Sabbākusalassāti sabbassāpi dvādasākusalacittuppādasaṅgahitassa sāvajjadhammassa. Karaṇaṃ nāma tassa attano santāne uppādananti tappaṭikkhepato akaraṇaṃ ‘‘anuppādana’’nti vuttaṃ. ‘‘Kusalassā’’ti idaṃ ‘‘etaṃ buddhāna sāsana’’nti vakkhamānattā ariyamaggadhamme, tesañca sambhārabhūte tebhūmakakusaladhamme sambodhetīti āha ‘‘catubhūmakakusalassā’’ti. Upasampadāti upasampādanaṃ, taṃ pana tassa samadhigamoti āha ‘‘paṭilābho’’ti. Cittajotananti cittassa pabhassarabhāvakaraṇaṃ sabbaso parisodhanaṃ. Yasmā aggamaggasamaṅgino cittaṃ sabbaso pariyodapīyati nāma, aggaphalakkhaṇe pana pariyodapitaṃ hoti puna pariyodapetabbatāya abhāvato, iti pariniṭṭhitapariyodapanataṃ sandhāyāha ‘‘taṃ pana arahattena hotī’’ti. Sabbapāpaṃ pahāya tadaṅgādivasenevāti adhippāyo. ‘‘Sīlasaṃvarenā’’ti hi iminā tebhūmakassāpi saṅgahe itarappahānānampi saṅgaho hotīti, evañca katvā sabbaggahaṇaṃ samatthitaṃ hoti . Samathavipassanāhīti lokiyalokuttarāhi samathavipassanāhi. Sampādetvāti nipphādetvā. Sampādanañcettha hetubhūtāhi phalabhūtassa sahajātāhipi, pageva purimasiddhāhīti daṭṭhabbaṃ.

“诸善法”者，即一切十二不善心起所聚合之烦恼法。此中所谓“作用”，是谓自身身系中生起之行为，否定其断然不为称“无生起”。“善法”者，此即称为“此为佛陀教法”之圣道法，及其所涵盖三种累积，即三地善法而觉悟，称为“四地善法”。“授具”谓授受具备，此谓所趣获得，谓“获得”。“心光明”是心清净之显现，全部清净。因依正道之随顺，心全然净故，正道之旗帜亦净，然因无须再净，遂成终极的净故，称“此乃阿拉汉所得”。“一切恶全弃时，如肢断断乃示意”。“持戒”即依三地善法之聚合，亦有弃他放逸聚合，依此成全持戒故。由此成就，诸法皆成就。“止观”即现世与出世间止观。“成就”谓完善完成。此“成就”由因因缘及果果之同生，即前已成就者，所见当明察。

Kassacīti hīnādīsu kassaci sattassa kassaci upavādassa, tena davakamyatāyapi upavadanaṃ paṭikkhipati. Upaghātassa akaraṇanti etthāpi ‘‘kassacī’’ti ānetvā sambandho. Kāyenāti ca nidassanamattametaṃ manasāpi paresaṃ anatthacintanādivasena upaghātakaraṇassa vajjetabbattā. Kāyenāti vā ettha arūpakāyassāpi saṅgaho daṭṭhabbo, na copanakāyakarajakāyānameva. Pa atimokkhanti pakārato ativiya sīlesu mukhyabhūtaṃ. ‘‘Atipamokkha’’nti tameva padaṃ upasaggabyattayena vadati. Evaṃ bhedato padavaṇṇanaṃ katvā tatvato vadati ‘‘uttamasīla’’nti. ‘‘Pāti vā’’tiādinā pālanato rakkhaṇato ativiya mokkhanato ativiya mocanato pātimokkhanti dasseti. ‘‘Pāpā ati mokkhetīti atimokkho’’ti nimittassa kattubhāvena upacaritabbato. Yo vā nanti yo vā puggalo naṃ pātimokkhasaṃvarasīlaṃ pāti samādiyitvā avikopento rakkhati, taṃ ‘‘pātī’’ti laddhanāmaṃ pātimokkhasaṃvarasīle ṭhitaṃ mokkhetīti pātimokkhanti ayamettha saṅkhepo, vitthārato pana pātimokkhapadassa attho visuddhimaggasaṃvaṇṇanāyaṃ (visuddhi. ṭī. 1.14) vuttanayena veditabbo.

“过失者”指诸低劣等过失，过失亦含谤诤，故于诸贪欲亦拒止谤诤。所谓“侵害不为”此处亦引“过失”以示连带关系。“身”仅指示意，心亦指他人非益思想等为侵害行为。此“身”亦指无形身之聚合，不单指有形身及与生身体。或称巴提摩卡戒为过度解脱之戒，“过度解脱”者，是同音近义之区别称谓。由此区分说明实义谓“最佳戒”。“保护”等词谓由保护及守护而至超度、超脱，表明巴提摩卡。“恶勿伤害此戒故谓超度”，谓此亦为表象方便。凡护持巴提摩卡守戒者，能不动怒而守护者，得名“守护者”，巴提摩卡戒乃守护戒中之正式称谓。此处略述，详见《净道论疏》第一章十四节。

Mattaññutāti bhojane mattaññutā, sā pana visesato paccayasannissitasīlavasena gahetabbāti āha ‘‘paṭiggahaṇaparibhogavasena pamāṇaññutā’’ti. Ājīvapārisuddhisīlavasenāpi gayhamāne ‘‘pariyesanavissajjanavasenā’’tipi vattabbaṃ. Saṅghaṭṭanavirahitanti janasaṅghaṭṭanavirahitaṃ, nirajanasambādhaṃ vivittanti attho. Catupaccayasantoso dīpito paccayasantosatāsāmaññena itaradvayassāpi lakkhaṇahāranayena jotitabhāvato. ‘‘Aṭṭhasamāpattivasibhāvāyā’’ti iminā payojanadassanavasena yadatthaṃ vivittasenāsanasevanaṃ icchitaṃ, so adhicittānuyogo vutto. Aṭṭha samāpattiyo cettha vipassanāya pādakabhūtā adhippetā, na yā kācīti sakalassāpi adhicittānuyogassa jotitabhāvo veditabbo.

“适度饮食”即饮食适度，此具特别基于条件依止戒律应受持，“及业纯净戒”之攝持亦应实践。所谓“除寻找执着”者，亦应如是修行。所谓“无聚合”即无众众聚合，意指无杂然聚合、离群之义。由四因缘得乐所燃之火，以满足因缘之渴望，故其相性光明明现。所谓“八种成就障碍”即用作示现所愿安居等意念，乃名为专注之应用。八种成就此处指与观行相关之专注法，非其他，故普遍专注光明现象应理解为此专注力配合。

Devatārocanavaṇṇanā天人告知的解释

§91

91.Ettāvatāti ettakena suttapadesena. Tatthāpi ca iminā…pe… kathanena suppaṭividdhabhāvaṃ pakāsetvāti yojanā. Ca-saddo byatirekattho, tena idāni vuccamānatthaṃ ullaṅgeti. Ekamidāhanti ekaṃ ahaṃ. Idaṃ-saddo nipātamattaṃ. Ādi-saddena ‘‘bhikkhave samaya’’nti evamādi pāṭho saṅgahito. Ahaṃ bhikkhave ekaṃ samayanti evaṃ pettha padayojanā.

“如此多时”以多次经语形式。此涵义虽显著，意旨深明全部，表明清晰释然之理。亦谓四言语有差别，此现今所称意显。句中“一个”示意单数。此“此”字为小品词。以“诸比库此时”诸词开头句式所累积之含义，谓“比库们，我于一时”，“如此”语示之意义所在。

Subhagavaneti subhagattā subhagaṃ, sundarasirikattā , sundarakāmattā vāti attho. Subhagañhi taṃ sirisampattiyā, sundare cettha kāme manussā patthenti. Bahujanakantatāyapi taṃ subhagaṃ. Vanayatīti vanaṃ, attasampattiyā attani sinehaṃ uppādetīti attho. Vanute iti vā vanaṃ, attasampattiyā eva ‘‘maṃ paribhuñjathā’’ti satte yācati viyāti attho. Subhagañca taṃ vanañcāti subhagavanaṃ, tasmiṃ subhagavane.Aṭṭhakathāyaṃpana kiṃ iminā papañcenāti ‘‘evaṃ nāmake vane’’ti vuttaṃ. Kāmaṃ sālarukkhopi ‘‘sālo’’ti vuccati, yo koci rukkhopi vanappati jeṭṭhakarukkhopi. Idha pana pacchimo eva adhippetoti āha ‘‘vanappatijeṭṭhakassa mūle’’ti. Mūlasamugghātavasenāti anusayasamucchindanavasena.

“殊胜者”指美丽之义，因美丽头饰、色体、美欲之义。美丽者以身体财富、头饰华丽称也。众多人民所喜爱之意。又“深林”是指森林，因自我财富而生生爱好，含义隐含“森林”字义。又或称森林者即森林，其意为以“我”执着得生。此亦作“森林”，因自我财富即“勿令贫乏”之意愿乞求故。又称殊胜或森林为“殊胜森林”，指其森林名。关于此名何以定此，疏中释“如是名称的林”，谓因闻如此名。美欲树亦称“萨罗树”，为某树名，亦称“老树”，此处专指某树之根，即“老树森林根”之意，由于根部拔除即断流毒也称。

Na vihāyantīti akuppadhammatāya na vijahanti. ‘‘Na kañci sattaṃ tapantīti atappā’’ti idaṃ tesu tassā samaññāya niruḷhatāya vuttaṃ, aññathā sabbepi suddhāvāsā na kañci sattaṃ tapantīti atappā nāma siyuṃ. ‘‘Na vihāyantī’’tiādinibbacanesupi eseva nayo. Sundaradassanāti dassanīyāti ayamatthoti āha ‘‘abhirūpā’’tiādi. Sundarametesaṃ dassananti sobhanametesaṃ cakkhunā dassanaṃ, viññāṇena dassanaṃ pīti attho. Sabbe heva…pe… jeṭṭhā pañcavokārabhave tato visiṭṭhānaṃ abhāvato.

“不放纵”意为性情不狂乱，因此不离欲求。所谓“不燃烧任何欲”是其同义，是对这些说法之总结。若反之则称不净且不燃欲。不放纵含义完结。所谓“美丽觉者”，谓其美貌，即称美丽者。美丽意谓容色丑美、色相、眼之显现及识之显现满足心意。诸乃为最……后，由五众相发展至优越，无其缺失故。

Sattannaṃ buddhānaṃ vasenāti sattannaṃ sammāsambuddhānaṃ apadānavasena. Avihehi ajjhiṭṭhena ekena avihābrahmunā kathitā tehi sabbehi kathitā nāma hontīti vuttaṃ ‘‘tathā avihehī’’ti. Eseva nayo sesesupi. Tenāha bhagavā ‘‘devatā maṃ etadavocu’’nti. Yaṃ pana pāḷiyaṃ ‘‘anekāni devatāsatānī’’ti vuttaṃ, taṃ sabbaṃ pacchā attano sāsane visesaṃ adhigantvā tattha uppannānaṃ vasena vuttaṃ. Anusandhidvayampīti dhammadhātupadānusandhi, devatārocanapadānusandhīti duvidhaṃ anusandhiṃ. Niyyātentoti nigamento. Yaṃ panettha atthato avibhattaṃ, taṃ suviññeyyamevāti.

『七佛』者，依其威德谓之『七正觉』之称。由无有二者，今以单一无二之正觉者出世，以此三宝为所宣说，故称今时无二正觉也。所有所说，皆是共通无异者，是故称『如是无二』。世尊以此喻说，云『众天神曾如是称我』。若释巴利经中谓『多天神及百神众』者，此皆事后承自世尊教法而具足其特异之德，乃是凭其出现威德为称。所谓『追忆双重』者，即法界缘起之追忆，非人缘起之追忆而有二。诸天显现缘起之追忆，盖为二重追忆。『必然』即谓法规之约束。此处义理不混乱，则为明了可知者也。

Mahāpadānasuttavaṇṇanāya līnatthappakāsanā. · 《大本经注》中省略义之阐明。