11. Dasuttarasuttaṃ · 11. 十上经义注
11. Dasuttarasuttavaṇṇanā十一、《十上经》注释
§350
350.Evaṃme sutanti dasuttarasuttaṃ. Tatrāyaṃ apubbapadavaṇṇanā – āvuso bhikkhaveti sāvakānaṃ ālapanametaṃ. Buddhā hi parisaṃ āmantayamānā ‘bhikkhave’ti vadanti. Sāvakā satthāraṃ uccaṭṭhāne ṭhapessāmāti satthu ālapanena anālapitvā āvusoti ālapanti. Te bhikkhūti te dhammasenāpatiṃ parivāretvā nisinnā bhikkhū. Ke pana te bhikkhūti? Anibaddhavāsā disāgamanīyā bhikkhū. Buddhakāle dve vāre bhikkhū sannipatanti – upakaṭṭhavassūpanāyikakāle ca pavāraṇakāle ca. Upakaṭṭhavassūpanāyikāya dasapi vīsatipi tiṃsampi cattālīsampi paññāsampi bhikkhū vaggā vaggā kammaṭṭhānatthāya āgacchanti. Bhagavā tehi saddhiṃ sammoditvā kasmā, bhikkhave, upakaṭṭhāya vassūpanāyikāya vicarathāti pucchati. Atha te ‘‘bhagavā kammaṭṭhānatthaṃ āgatamha, kammaṭṭhānaṃ no dethā’’ti yācanti.
如是我闻，此为第350经的序言。其内先说明开头语句——“朋友，比库们”，是出家弟子言论之惯用语。佛陀为聚会众人时劝勉，称呼曰“比库们”。“比库”者，非直称佛陀，乃以师陀之言为借口，谓欲为师陀之出家弟子圣敬，使众人起敬意，故称“朋友”以开口。彼时诸比库，整齐列坐，环绕法师。云何称作比库？谓其恪守不离正法，常于固定时间循规蹈矩而来。佛世时，二时会众，谓雨安居前聚会及雨安居末会。于雨安居前聚会期，二三十、三十数人至五十数人分为数班，就其修行法门而来。世尊一时与其同欢，问曰：“比库们，何故于雨安居前聚会中游行？”诸比库答曰：“世尊，我们为获修行方便，特来此地，非来游乐。”
Satthā tesaṃ cariyavasena rāgacaritassa asubhakammaṭṭhānaṃ deti. Dosacaritassa mettākammaṭṭhānaṃ, mohacaritassa uddeso paripucchā – ‘kālena dhammassavanaṃ, kālena dhammasākacchā, idaṃ tuyhaṃ sappāya’nti ācikkhati. Vitakkacaritassa ānāpānassatikammaṭṭhānaṃ deti. Saddhācaritassa pasādanīyasuttante buddhasubodhiṃ dhammasudhammataṃ saṅghasuppaṭipattiñca pakāseti. Ñāṇacaritassa aniccatādipaṭisaṃyutte gambhīre suttante katheti. Te kammaṭṭhānaṃ gahetvā sace sappāyaṃ hoti, tattheva vasanti. No ce hoti, sappāyaṃ senāsanaṃ pucchitvā gacchanti. Te tattha vasantā temāsikaṃ paṭipadaṃ gahetvā ghaṭetvā vāyamantā sotāpannāpi honti sakadāgāminopi anāgāminopi arahantopi.
世尊于彼等中，以戒律示示范率：对贪爱行为示以不善修行法门，对嗔恚行为示以慈心修习法门，对无明行为则详诠三业教导曰：“当时机，宜于闻法，适时当说法，此汝可成善。”对杂念行为示以入出息念之修习法门。对信行，则于清净经论中，展现佛陀智慧真法及僧团和合相。对智慧，则于经义深奥章中，讲述诸法无常等本质。若取用此修行法门，若得清净，则即住之；若未得清净，则当寻合适住处，入其林舍。彼居住处所，春夏秋冬周期修持，勤奋求证。诸比库由此修行，即成初果乃至二果、三果，乃至阿拉汉果。
Tato vutthavassā pavāretvā satthu santikaṃ gantvā ‘‘bhagavā ahaṃ tumhākaṃ santike kammaṭṭhānaṃ gahetvā sotāpattiphalaṃ patto…pe… ahaṃ aggaphalaṃ arahatta’’nti paṭiladdhaguṇaṃ ārocenti. Tattha ime bhikkhū upakaṭṭhāya vassūpanāyikāya āgatā. Evaṃ āgantvā gacchante pana bhikkhū bhagavā aggasāvakānaṃ santikaṃ peseti, yathāha ‘‘apaloketha pana, bhikkhave, sāriputtamoggallāne’’ti. Bhikkhū ca vadanti ‘‘kiṃ nu kho mayaṃ, bhante, apalokema sāriputtamoggallāne’’ti (saṃ. ni. 3.2). Atha ne bhagavā tesaṃ dassane uyyojesi. ‘‘Sevatha, bhikkhave, sāriputtamoggallāne; bhajatha, bhikkhave, sāriputtamoggallāne. Paṇḍitā bhikkhū anuggāhakā sabrahmacārīnaṃ. Seyyathāpi, bhikkhave, janetā evaṃ sāriputto. Seyyathāpi jātassa āpādetā evaṃ moggallāno. Sāriputto, bhikkhave, sotāpattiphale vineti, moggallāno uttamatthe’’ti (ma. ni. 3.371).
雨安居届满后，放安居戒，并往见世尊，启白曰：“世尊，我凭借于汝近前修行法门，已证初果......至最高果阿拉汉。”诸比库正于雨安居前聚会来集如此。彼时世尊遣遣遣遣诸比库前往杰出弟子沙利多与摩诃迦罗的坐位，谓曰：“诸比库，当观摩诃沙利与摩诃迦罗。”比库等问曰：“尊者，我们可观何事？”（详耶尼三藏经解 第3卷第2节）继后，世尊便如此示现：“诸比库，务当事奉摩诃沙利及摩诃迦罗。智者比库，即为众行道者。若父母则如同沙利，若父母之敌则如同迦罗。沙利于初果证悟成就，迦罗证得顶上十二果。”（摩诃尼经3卷371节）
Tadāpi bhagavā imehi bhikkhūhi saddhiṃ paṭisanthāraṃ katvā tesaṃ bhikkhūnaṃ āsayaṃ upaparikkhanto ‘‘ime bhikkhū sāvakavineyyā’’ti addasa. Sāvakavineyyā nāma ye buddhānampi dhammadesanāya bujjhanti sāvakānampi. Buddhavineyyā pana sāvakā bodhetuṃ na sakkonti. Sāvakavineyyabhāvaṃ pana etesaṃ ñatvā katarassa bhikkhuno desanāya bujjhissantīti olokento sāriputtassāti disvā therassa santikaṃ pesesi. Thero te bhikkhū pucchi ‘‘satthu santikaṃ gatattha āvuso’’ti. ‘‘Āma, gatamha satthārā pana amhe tumhākaṃ santikaṃ pesitā’’ti. Tato thero ‘‘ime bhikkhū mayhaṃ desanāya bujjhissanti, kīdisī nu kho tesaṃ desanā vaṭṭatī’’ti cintento ‘‘ime bhikkhū samaggārāmā, sāmaggirasassa dīpikā nesaṃ desanā vaṭṭatī’’ti sanniṭṭhānaṃ katvā tathārūpaṃ desanaṃ desetukāmo dasuttaraṃ pavakkhāmītiādimāha. Tattha dasadhā mātikaṃ ṭhapetvā vibhattoti dasuttaro, ekakato paṭṭhāya yāva dasakā gatotipi dasuttaro, ekekasmiṃ pabbe dasa dasa pañhā visesitātipi dasuttaro, taṃ dasuttaraṃ. Pavakkhāmīti kathessāmi. Dhammanti suttaṃ. Nibbānapattiyāti nibbānapaṭilābhatthāya. Dukkhassantakiriyāyāti sakalassa vaṭṭadukkhassa pariyantakaraṇatthaṃ. Sabbaganthappamocananti abhijjhākāyaganthādīnaṃ sabbaganthānaṃ pamocanaṃ.
及至，世尊与诸比库会集，同共磋商，详察众比库心志，而见其属“弟子规矩败坏”者。所谓弟子败坏，意指虽闻佛陀教化，众弟子尚未能真正觉悟。佛陀观此情形，遂遣沙利长老至近前，指引教化。长老至彼，说：“我往见佛，为义授法。”诸比库问：“施教已否？”答曰：“是，施教尔。”长老于内心思忖：“此列弟子调合无间，恰若同守一寺。”遂确立严整教规，作成教法，准备开示《十善经》，名为“十经开端”，示涅槃之义，止苦根本，解除贪著身心之结缚，广说诸法使众皆得解脱。
Iti thero desanaṃ uccaṃ karonto bhikkhūnaṃ tattha pemaṃ janento evametaṃ uggahetabbaṃ pariyāpuṇitabbaṃ dhāretabbaṃ vācetabbaṃ maññissantīti catūhi padehi vaṇṇaṃ kathesi, ‘‘ekāyano ayaṃ, bhikkhave, maggo’’tiādinā nayena tesaṃ tesaṃ suttānaṃ bhagavā viya.
长老讲誦完毕，高声说法，生起诸比库爱敬，教法当如是取持、周遍广闻，当如是宣说。而后，以“四要句”总摄曰：“此为一行道，诸比库。”如是诸经，皆如世尊所说，依次演说。
Ekadhammavaṇṇanā一法注释
§351
351. (Ka) tattha bahukāroti bahūpakāro.
351. 〔“致多作多利”〕谓有诸多益处者。
(Kha) bhāvetabboti vaḍḍhetabbo.
『应修习』者，应增长也。
(Ga) pariññeyyoti tīhi pariññāhi parijānitabbo.
『应遍知』者，以三种遍知而应周遍了知也。
(Gha) pahātabboti pahānānupassanāya pajahitabbo.
『应断除』者，以断除随观而应舍断也。
(Ṅa) hānabhāgiyoti apāyagāmiparihānāya saṃvattanako.
『导向衰减者』者，乃导向趣入恶趣之衰减的。
(Ca) visesabhāgiyoti visesagāmivisesāya saṃvattanako.
『导向殊胜者』者，乃导向趣入殊胜之殊胜的。
(Cha) duppaṭivijjhoti duppaccakkhakaro.
『难以洞达』者，乃难以现观之义也。
(Ja) uppādetabboti nipphādetabbo.
（Ja）应当生起的，亦应当断灭的。
(Jha) abhiññeyyoti ñātapariññāya abhijānitabbo.
（Jha）应当以亲知为证而认识了知的。
(Ña) sacchikātabboti paccakkhaṃ kātabbo.
（Ña）应当证实的，即应当亲自作证的。
Evaṃ sabbattha mātikāsu attho veditabbo. Iti āyasmā sāriputto yathā nāma dakkho veḷukāro sammukhībhūtaṃ veḷuṃ chetvā niggaṇṭhiṃ katvā dasadhā khaṇḍe katvā ekamekaṃ khaṇḍaṃ hīraṃ hīraṃ karonto phāleti, evameva tesaṃ bhikkhūnaṃ sappāyaṃ desanaṃ upaparikkhitvā dasadhā mātikaṃ ṭhapetvā ekekakoṭṭhāse ekekapadaṃ vibhajanto ‘‘katamo eko dhammo bahukāro, appamādo kusalesu dhammesūti’’tiādinā nayena desanaṃ vitthāretuṃ āraddho.
如此，在种种纲目中应当洞察其义。由此长老沙利子如实示现，譬如熟练的蔗农，当面见到甘蔗，砍断甘蔗后放置，即分割为十段，每段各自割断，逐渐割为细小部分，犁开土壤。由此，长老等诸比库在充分准备好整体教诲之后，于十种纲目中立定，将其逐节分割，每一部分各自细分，以『何为一法而众所作业者？何为善法中之谨慎？』等诸句引导，以教义展开阐述，开始深入说明。
Tattha appamādo kusalesu dhammesūti sabbatthakaṃ upakārakaṃ appamādaṃ kathesi. Ayañhi appamādo nāma sīlapūraṇe, indriyasaṃvare, bhojane mattaññutāya, jāgariyānuyoge, sattasu saddhammesu, vipassanāgabbhaṃ gaṇhāpane, atthapaṭisambhidādīsu, sīlakkhandhādipañcadhammakkhandhesu, ṭhānāṭṭhānesu, mahāvihārasamāpattiyaṃ, ariyasaccesu, satipaṭṭhānādīsu, bodhipakkhiyesu, vipassanāñāṇādīsu aṭṭhasu vijjāsūti sabbesu anavajjaṭṭhena kusalesu dhammesu bahūpakāro.
其中所说“谨慎是善法中普遍有益者”是指“谨慎”。此谨慎乃行持戒律完整、根本压制六入根门、饮食适度、勤于觉醒、拥护七正法、把住内观根基、用智慧实现义解等，及持守戒蕴五法蕴五件，守护刹那各处，实修大师之所示诸所住处及有凌驾诸大寺院之正法，会道诸圣谛，念处及正觉诸因素，及诸内观智慧等八法所融通，一切诸善法中无所亏损，广开助益。
Teneva naṃ bhagavā ‘‘yāvatā, bhikkhave, sattā apadā vā…pe… tathāgato tesaṃ aggamakkhāyati. Evameva kho, bhikkhave, ye keci kusalā dhammā, sabbete appamādamūlakā appamādasamosaraṇā, appamādo tesaṃ dhammānaṃ aggamakkhāyatī’’tiādinā (saṃ. ni. 5.139) nayena hatthipadādīhi opammehi opamento saṃyuttanikāyeappamādavagge nānappakāraṃ thometi. Taṃ sabbaṃ ekapadeneva saṅgahetvā thero appamādo kusalesu dhammesūti āha. Dhammapade appamādavaggenāpissa bahūpakāratā dīpetabbā. Asokavatthunāpi dīpetabbā –
因是故，世尊宣说说法至：‘比库啊，众生和天人……如是如是，如来以此为最高教诫。同样，比库们，诸多善法悉以谨慎为根本，谨慎为最胜归依，谨慎是这些善法的最高教诲。’此等语句说法出自《增支部·谨慎品》诸对比及喻辞。此部中以手足等象征，先后多样推喻并赞叹谨慎于多方面的功德。诸法由一语归纳，曰‘谨慎为善法’，此语确立法义。泰然地照耀此理，如同无忧之根基，必当扬示谨慎于善法中之多重利益。
(Ka) asokarājā hi nigrodhasāmaṇerassa ‘‘appamādo amatapada’’nti gāthaṃ sutvā eva ‘‘tiṭṭha, tāta, mayhaṃ tayā tepiṭakaṃ buddhavacanaṃ kathita’’nti sāmaṇere pasīditvā caturāsītivihārasahassāni kāresi. Iti thāmasampannena bhikkhunā appamādassa bahūpakāratā tīhi piṭakehi dīpetvā kathetabbā. Yaṃkiñci suttaṃ vā gāthaṃ vā appamādadīpanatthaṃ āharanto ‘‘aṭṭhāne ṭhatvā āharasi, atitthena pakkhando’’ti na vattabbo. Dhammakathikassevettha thāmo ca balañca pamāṇaṃ.
（甲）忧王得闻无忧沙玛内拉所作《不放逸是无死地》诗句后，即对其说：“住下吧，孩子，我与你二人已说三藏佛言。”该沙玛内拉于是欢喜，于八十四处僧舍修建作福。此事当由具足止住之比库，以三藏所彰显的不放逸深义而善宣扬劝说。无论何等经文或诗句，若为启发不放逸而取用时，不应违背居处地点与来往规矩。于宣扬法义之所，住处与力量均当节制衡量。
(Kha) kāyagatāsatīti ānāpānaṃ catuiriyāpatho satisampajaññaṃ dvattiṃsākāro catudhātuvavatthānaṃ dasa asubhā nava sivathikā cuṇṇikamanasikāro kesādīsu cattāri rūpajjhānānīti ettha uppannasatiyā etaṃ adhivacanaṃ. Sātasahagatāti ṭhapetvā catutthajjhānaṃ aññattha sātasahagatā hoti sukhasampayuttā, taṃ sandhāyetaṃ vuttaṃ.
（乙）所谓身察病苦，即身息摄持、四种根路、正念正知、三十二相的双重体验、四大元素及十种不净观、九种俗特、末念心相作用及毛发诸念共四种色界禅定的现行。此谓现起之正念称谓。所谓聚集坚固，则由此基础以安住第四禅，使其与喜乐相应，意当指出此理。
(Ga) sāsavo upādāniyoti āsavānañceva upādānānañca paccayabhūto. Iti tebhūmakadhammameva niyameti.
（丙）杂染之故，即烦恼即为取执之缘起。此即三界法根本所在之理。
(Gha) asmimānoti rūpādīsu asmīti māno.
（丁）我执，即于色等法中生起我慢之意。
(Ṅa) ayoniso manasikāroti anicce niccantiādinā nayena pavatto uppathamanasikāro.
（戊）不善思维，即由无常常等诸正理所引导而发起的善导思维，谓正念初发之起念。
(Ca) vipariyāyena yoniso manasikāro veditabbo.
（己）应由逆转正思维来体会此义。
(Cha) ānantarikocetosamādhīti aññattha maggānantaraṃ phalaṃ ānantariko cetosamādhi nāma . Idha pana vipassanānantaro maggo vipassanāya vā anantarattā attano vā anantaraṃ phaladāyakattā ānantariko cetosamādhīti adhippeto.
所谓无间心定，是指其他路径中间接果与其中心定相续的状态。这里说的无间心定，是指内观修学过程中，通达路径之后，或专注于内观修行，能即时获得果位的心定，这是无间心定的意义。
(Ja) akuppaṃ ñāṇanti aññattha phalapaññā akuppañāṇaṃ nāma. Idha paccavekkhaṇapaññā adhippetā.
所谓坚定智慧，指的是另一种叫做果智慧的坚定见解。这里以反观智慧为主旨，讲述了坚定智慧的特性。
(Jha) āhāraṭṭhitikāti paccayaṭṭhitikā. Ayaṃ eko dhammoti yena paccayena tiṭṭhanti, ayaṃ eko dhammo ñātapariññāya abhiññeyyo.
依食而存，是指依赖条件而存在。这一法为唯一，如依因缘而立，故为一法，它通过了亲近之智而可证得。
(Ña) akuppācetovimuttīti arahattaphalavimutti.
坚固心解脱，指的是阿拉汉果的解脱。
Imasmiṃ vāre abhiññāya ñātapariññā kathitā. Pariññāya tīraṇapariññā. Pahātabbasacchikātabbehi pahānapariññā. Duppaṭivijjhoti ettha pana maggo kathito. Sacchikātabboti phalaṃ kathitaṃ, maggo ekasmiṃyeva pade labbhati. Phalaṃ pana anekesupi labbhatiyeva.
本卷中已以亲近智论述了亲近之智。亲近智分为通达智、断尽智和舍离智。这里所说难以刺破的是路径，说明果位应当可证。路径仅在某一点上会得，而果位则多处皆可获得。
Bhūtāti sabhāvato vijjamānā. Tacchāti yāthāvā. Tathāti yathā vuttā tathāsabhāvā. Avitathāti yathā vuttā na tathā na honti. Anaññathāti vuttappakārato na aññathā. Sammā tathāgatena abhisambuddhāti tathāgatena bodhipallaṅke nisīditvā hetunā kāraṇena sayameva abhisambuddhā ñātā viditā sacchikatā. Iminā thero ‘‘ime dhammā tathāgatena abhisambuddhā, ahaṃ pana tumhākaṃ rañño lekhavācakasadiso’’ti jinasuttaṃ dassento okappanaṃ janesi.
所谓真实存在，是指依其本性。所谓正确，是符合实际的。所谓如实，是照实所说的事实。所谓不违实，是依教义正说而非违背。所谓不同，是指方式不同但并非相异。所谓如来正觉，是指如来坐于觉悟树下，自觉、劝觉、证悟、真实具足本理。此长老借此开示说“这些法由如来正觉，我却如国王书记官”，以此说法普及众生。
Ekadhammavaṇṇanā niṭṭhitā. · 一法注释完毕。
Dvedhammavaṇṇanā二法注释
§352
352. (Ka) ime dve dhammā bahukārāti ime dve satisampajaññā dhammā sīlapūraṇādīsu appamādo viya sabbattha upakārakā hitāvahā.
这两种法因多行故称为多行法，这两种正念正知法于戒法完成等诸处如不疏忽一般，无处不资益，无处不利益。
(Kha) samathoca vipassanā cāti ime dve saṅgītisutte lokiyalokuttarā kathitā. Imasmiṃ dasuttarasutte pubbabhāgā kathitā.
所谓止与观，这两法于经论中论述，有世间与出世间二种。于此十种出世经中，前半部分即论及此二法。
(Cha) sattānaṃ saṃkilesāya sattānaṃ visuddhiyāti ayoniso manasikāro hetu ceva paccayo ca sattānaṃ saṃkilesāya, yoniso manasikāro visuddhiyā. Tathā dovacassatā pāpamittatā saṃkilesāya; sovacassatā kalyāṇamittatā visuddhiyā. Tathā tīṇi akusalamūlāni; tīṇi kusalamūlāni. Cattāro yogā cattāro visaṃyogā. Pañca cetokhilā pañcindriyāni. Cha agāravā cha gāravā. Satta asaddhammā satta saddhammā. Aṭṭha kusītavatthūni aṭṭha ārambhavatthūni. Nava āghātavatthūni nava āghātappaṭivinayā. Dasa akusalakammapathā dasa kusalakammapathāti evaṃ pabhedā ime dve dhammā duppaṭivijjhāti veditabbā.
众生之染污，众生之清净，谓不善意念为染污之因与缘，善意念为清净之因与缘。如是非善友为染污之因，善友为清净之因。又恶语为染污，善语为清净。又三毒为不善之根源，三善根为善之根。四禀伏，四不和合，五心垢，五根，六无敬与敬，七不善法与七善法，八乱烦恼因缘，八进趣因缘，九伤害因缘与其退转，十不善业道与十善业道，如此类别，这两法难分辨，应当知道。
(Jha) saṅkhatā dhātūti paccayehi katā pañcakkhandhā. Asaṅkhatā dhātūti paccayehi akataṃ nibbānaṃ.
有为界者，谓因缘所成，五蕴即是。无为界者，谓无因缘所作，涅槃即是。
(Ña) vijjā ca vimutti cāti ettha vijjāti tisso vijjā. Vimuttīti arahattaphalaṃ.
智与解脱者，此智有三种。解脱者，谓阿拉汉果。
Imasmiṃ vāre abhiññādīni ekakasadisāneva, uppādetabbapade pana maggo kathito, sacchikātabbapade phalaṃ.
于此戒期中，神通等功德只现于一时一地，而修道则乃于无生阶段所说，证果则为该阶段之成果。
Dvedhammavaṇṇanā niṭṭhitā. · 二法注释完毕。
Tayodhammavaṇṇanā三法注释
§353
353. (Cha) kāmānametaṃ nissaraṇaṃ yadidaṃ nekkhammanti ettha nekkhammanti anāgāmimaggo adhippeto. So hi sabbaso kāmānaṃ nissaraṇaṃ. Rūpānaṃ nissaraṇaṃ yadidaṃ āruppanti ettha āruppepi arahattamaggo. Puna uppattinivāraṇato sabbaso rūpānaṃ nissaraṇaṃ nāma. Nirodho tassanissaraṇanti idha arahattaphalaṃ nirodhoti adhippetaṃ. Arahattaphalena hi nibbāne diṭṭhe puna āyatiṃ sabbasaṅkhārā na hontīti arahattaṃ saṅkhatanirodhassa paccayattā nirodhoti vuttaṃ.
353.（插注）所谓诸欲的解脱，乃此出世禁欲称为解脱之道，此处为无来果道，是最胜者。此道断尽一切欲的解脱，所谓断尽诸色的解脱，是入无色定时通达的阿拉汉道。又因起惑的防止，断尽所有诸色，虽为断尽而被称解脱。所谓灭除即此解脱，无上成就者以阿拉汉果灭为主。因阿拉汉果中见涅槃，众事不复生，故谓阿拉汉乃断尽有漏集的止灭。
(Ja) atītaṃse ñāṇanti atītaṃsārammaṇaṃ ñāṇaṃ itaresupi eseva nayo.
（附注）所谓过去的智慧者，即有通达过去业力流转之识，且他人亦可依此而知。
Imasmimpi vāre abhiññādayo ekakasadisāva. Duppaṭivijjhapade pana maggo kathito, sacchikātabbe phalaṃ.
在此律部中，通达诸神通是一种法相。因难以破除无知，正道被讲说，以正证结果为目的。
Tayodhammavaṇṇanā niṭṭhitā. · 三法的解释完毕。
Cattārodhammavaṇṇanā四法的解释
§354
354. (Ka) cattāri cakkānīti ettha cakkaṃ nāma dārucakkaṃ, ratanacakkaṃ, dhammacakkaṃ, iriyāpathacakkaṃ, sampatticakkanti pañcavidhaṃ. Tattha ‘‘yaṃ panidaṃ samma, rathakāra, cakkaṃ chahi māsehi niṭṭhitaṃ, chārattūnehī’’ti (a. ni. 3.15) idaṃ dārucakkaṃ. ‘‘Pitarā pavattitaṃ cakkaṃ anuppavattetī’’ti (a. ni. 5.132) idaṃ ratanacakkaṃ. ‘‘Pavattitaṃ cakka’’nti (ma. ni. 2.399) idaṃ dhammacakkaṃ. ‘‘Catucakkaṃ navadvāra’’nti (saṃ. ni. 1.29) idaṃ iriyāpathacakkaṃ. ‘‘Cattārimāni, bhikkhave, cakkāni, yehi samannāgatānaṃ devamanussānaṃ catucakkaṃ pavattatī’’ti (a. ni. 4.31) idaṃ sampatticakkaṃ. Idhāpi etadeva adhippetaṃ.
354.（插注）所谓四轮，此处“轮”有木轮、宝轮、法轮、行轮、功德轮五种。所谓“若此正法车六个月常住行者无缺”指木轮。所谓“父辈所转之轮永不倒转”指宝轮。所谓“所转之轮”指法轮。所谓“四轮九门”指行轮。佛告比库“四种轮具备者，天堂人与人间众生四轮转动”指功德轮。此处亦指最尊胜者。
Patirūpadesavāsoti yattha catasso parisā sandissanti, evarūpe anucchavike dese vāso. Sappurisūpanissayoti buddhādīnaṃ sappurisānaṃ avassayanaṃ sevanaṃ bhajanaṃ. Attasammāpaṇidhīti attano sammā ṭhapanaṃ, sace pana pubbe assaddhādīhi samannāgato hoti, tāni pahāya saddhādīsu patiṭṭhāpanaṃ. Pubbe ca katapuññatāti pubbe upacitakusalatā. Idamevettha pamāṇaṃ. Yena hi ñāṇasampayuttacittena kusalaṃ kataṃ hoti, tadeva kusalaṃ taṃ purisaṃ patirūpadese upaneti, sappurise bhajāpesi . So eva ca puggalo attānaṃ sammā ṭhapeti. Catūsu āhāresu paṭhamo lokiyova. Sesā pana tayo saṅgītisutte lokiyalokuttaramissakā kathitā. Idha pubbabhāge lokiyā.
所谓常居四会所，是四众聚集之地，或邻近处定居。所谓圣人所依，是佛及圣贤为善士提供憩息、供养、修习之处。所谓自正志者，是自己正立信念；若先前已成就信根，则舍弃疑疑信等，立于信处。所谓先前之功德为过往积累之善业，此即标准。以具足智慧清净之心作善，则此善业随入善士之依处，圣人得以修持。此人自正己身。四供养中所说第一为世俗法，其余三则于经论歌讚中有世俗与超世俗分者。此处解说前者世俗者。
(Ca) kāmayogavisaṃyogādayo anāgāmimaggādivasena veditabbā.
（插注）欲行相断等无来果诸道当如是观察。
(Cha) hānabhāgiyādīsu paṭhamassa jhānassa lābhī kāmasahagatā saññāmanasikārā samudācaranti hānabhāgiyo samādhi. Tadanudhammatā sati santiṭṭhati ṭhitibhāgiyo samādhi. Vitakkasahagatā saññāmanasikārā samudācaranti visesabhāgiyo samādhi. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasañhito nibbedhabhāgiyo samādhīti iminā nayena sabbasamāpattiyo vitthāretvā attho veditabbo. Visuddhimagge panassa vinicchayakathā kathitāva.
（甲）依止于断恶趣等，是初禅的所得者，因带有欲界的色闻觉知与心的摄持而表现，名为断恶趣禅。依止于正断，是持心如实而安住者，名为正断禅。因带有观念的觉知与心的摄持而表现，名为特殊禅。因带有厌离的觉知与心的摄持而表现，名为离欲断尽、灭尽禅。由此法则，将诸禅境的殊胜圆满逐一阐明其义理，应当知之。此已论述于净道的终结。
Imasmimpi vāre abhiññādīni ekakasadisāneva. Abhiññāpade panettha maggo kathito. Sacchikātabbapade phalaṃ.
在此时节，三明等超越智慧仅现于一个境界中。此处专论超越智慧品第道路。已亲证的真谛即其果位。
Cattārodhammavaṇṇanā niṭṭhitā. · 四法的解释完毕。
Pañcadhammavaṇṇanā五法的解释
§355
355. (Kha) pītipharaṇatādīsu pītiṃ pharamānā uppajjatīti dvīsu jhānesu paññā pītipharaṇatā nāma. Sukhaṃ pharamānaṃ uppajjatīti tīsu jhānesu paññā sukhapharaṇatā nāma. Paresaṃ ceto pharamānā uppajjatīti cetopariyapaññā cetopharaṇatā nāma. Ālokapharaṇe uppajjatīti dibbacakkhupaññā ālokapharaṇatā nāma. Paccavekkhaṇañāṇaṃ paccavekkhaṇanimittaṃ nāma. Vuttampi cetaṃ ‘‘dvīsu jhānesu paññā pītipharaṇatā, tīsu jhānesu paññā sukhapharaṇatā. Paracitte paññā cetopharaṇatā, dibbacakkhu ālokapharaṇatā. Tamhā tamhā samādhimhā vuṭṭhitassa paccavekkhaṇañāṇaṃ paccavekkhaṇanimitta’’nti (vibha. 804).
355.（乙）依止欢喜充满等，生起喜悦，名为二禅中的智慧喜充满。依止生起安乐，名为三禅的智慧安乐。依止超越他人的心念，名为依心智表现的禅喜；依止神眼智，名为光明智充满。回观智慧称为回观缘。又言：“在二禅中智慧喜充满，三禅中智慧安乐。智慧依他心故名心智充满，依神眼智故名光明充满。依此各自禅中的起起灭灭现观智慧即为回观缘。”（断别论第804页）
Tattha pītipharaṇatā sukhapharaṇatā dve pādā viya. Cetopharaṇatā ālokapharaṇatā dve hatthā viya. Abhiññāpādakajjhānaṃ majjhimakāyo viya . Paccavekkhaṇanimittaṃ sīsaṃ viya. Iti āyasmā sāriputtatthero pañcaṅgikaṃ sammāsamādhiṃ aṅgapaccaṅgasampannaṃ purisaṃ katvā dassesi.
其中心智喜充满与智慧安乐犹如两足；心智充满与光明充满犹如双手。而依止超越智慧足的禅身如中干身，回观缘头如头颅。由此，尊者沙利耶长老以五支完整具足正定，示现者是人。
(Ja) ayaṃ samādhi paccuppannasukho ce vātiādīsu arahattaphalasamādhi adhippeto. So hi appitappitakkhaṇe sukhattā paccuppannasukho. Purimo purimo pacchimassa pacchimassa samādhisukhassa paccayattā āyatiṃ sukhavipāko.
（丙）此禅若现前欢喜乃至诸乐，即为阿拉汉果禅主导。由其短暂刹那的欢喜而得现前乐。前次、前次直到西方，依禅乐继次，为未来的乐果报。
Kilesehi ārakattā ariyo. Kāmāmisavaṭṭāmisalokāmisānaṃ abhāvā nirāmiso. Buddhādīhi mahāpurisehi sevitattā akāpurisasevito. Aṅgasantatāya ārammaṇasantatāya sabbakilesadarathasantatāya ca santo. Atappanīyaṭṭhena paṇīto. Kilesapaṭippassaddhiyā laddhattā kilesapaṭippassaddhibhāvaṃ vā laddhattā paṭippassaddhaladdho. Paṭippassaddhaṃ paṭippassaddhīti hi idaṃ atthato ekaṃ. Paṭippassaddhakilesena vā arahatā laddhattā paṭippassaddhaladdho. Ekodibhāvena adhigatattā ekodibhāvameva vā adhigatattā ekodibhāvādhigato. Appaguṇasāsavasamādhi viya sasaṅkhārena sappayogena cittena paccanīkadhamme niggayha kilese vāretvā anadhigatattā nasasaṅkhāraniggayhavāritagato. Tañca samādhiṃ samāpajjanto tato vā vuṭṭhahanto sativepullapattattā. Satova samāpajjati sato vuṭṭhahati. Yathāparicchinnakālavasena vā sato samāpajjati sato vuṭṭhahati. Tasmā yadettha ‘‘ayaṃ samādhi paccuppannasukho ceva āyatiñca sukhavipāko’’ti evaṃ paccavekkhamānassa paccattaṃyeva aparappaccayaṃ ñāṇaṃ uppajjati, taṃ ekamaṅgaṃ. Esa nayo sesesupi. Evamimehi pañcahi paccavekkhaṇañāṇehi ayaṃ samādhi ‘‘pañcañāṇiko sammāsamādhī’’ti vutto.
由烦恼被摧毁，乃为圣人。欲界染污、色界染污与无色界染污皆无，谓其无染无垢。由佛及大圣人所接触，非狭隘人所能接触。由身心之连续、对象之连续、烦恼障碍之连续而安稳。被安稳所护持。因得烦恼清净具足故，或因此亦得烦恼清净现象。真正清净即此义也。若因清净烦恼，阿拉汉亦得具足烦恼清净现象。以一切相应而得，或以具备一相而得，其得皆一相现量。若无增益染污之禅，依顺因缘与清净心，断除烦恼，且不复生。彼禅得，或由此离欲心生起，即得禅定。心生时禅定亦灭，心灭时禅定亦生。若在极短时间内心生与灭，禅亦生与灭。是故，于此“此禅为现前乐，且为未来乐果”，由此观察时，现时即自发生次第的依他缘知，如此为一支。此为总结余义。以此五种观察智慧，称此禅为“五知禅定”。
Imasmiṃ vāre visesabhāgiyapade maggo kathito. Sacchikātabbapade phalaṃ. Sesaṃ purimasadisameva.
此二法中，分别论及特殊门类之道路。真证之位及其果报。余者与之前同样相似。
Chadhammavaṇṇanā六法的解释
§356
356. Chakkesu sabbaṃ uttānatthameva. Duppaṭivijjhapade panettha maggo kathito. Sesaṃ purimasadisaṃ.
第356条。六根中一切皆为上行之意。因难于觉知之理，此处说道路。其余同之前相同。
Sattadhammavaṇṇanā七法的解释
§357
357. (Ña) sammappaññāyasudiṭṭhā hontīti hetunā nayena vipassanāñāṇena sudiṭṭhā honti. Kāmāti vatthukāmā ca kilesakāmā ca, dvepi sapariḷāhaṭṭhena aṅgārakāsu viya sudiṭṭhā honti. Vivekaninnanti nibbānaninnaṃ. Poṇaṃ pabbhāranti ninnassetaṃ vevacanaṃ. Byantībhūtanti niyatibhūtaṃ. Nittaṇhanti attho. Kuto? Sabbaso āsavaṭṭhānīyehi dhammehi tebhūmakadhammehīti attho. Idha bhāvetabbapade maggo kathito. Sesaṃ purimasadisameva.
第357条。所谓『智具足明见』者，缘由推理与实际观察之明解也。欲者，指形体欲、烦恼欲二者，二者如同火炬中之炭火般，明彻而清净。觉断者为熄灭，Nibbāna指无余灭除。Poṇa意为障碍之重，Pabbhāra为负担，此为止息之意。Byantībhūta是指已定之状态，Nittaṇha体现其含义。此意从何而来？乃因一切烦恼着处所缘诸法皆属三界基础之义。此处应修之位为道路，余者与之前相似。
Aṭṭhadhammavaṇṇanā八法解释
§358
358. (Ka) ādibrahmacariyikāya paññāyāti sikkhattayasaṅgahassa maggabrahmacariyassa ādibhūtāya pubbabhāge taruṇasamathavipassanāpaññāya . Aṭṭhaṅgikassa vā maggassa ādibhūtāya sammādiṭṭhipaññāya. Tibbanti balavaṃ. Hirottappanti hirī ca ottappañca. Pemanti gehassitapemaṃ. Gāravoti garucittabhāvo. Garubhāvanīyañhi upanissāya viharato kilesā nuppajjanti ovādānusāsaniṃ labhati. Tasmā taṃ nissāya vihāro paññāpaṭilābhassa paccayo hoti.
第358条。(Ka)称谓起始梵行之智慧，为戒律集会中道路梵行之根本，前段指青年安住禅定智慧。八正道中根本为正见慧。三者称为力量，羞耻心与恐惧心并存。深爱家人，谓之恋爱。恭敬意即庄重心。恭敬庄重之心，依止之下烦恼难生，因得训戒教诲。因此依此安住是得慧开显之条件。
(Cha) akkhaṇesu yasmā petā asurānaṃ āvāhanaṃ gacchanti, vivāhanaṃ gacchanti, tasmā pettivisayeneva asurakāyo gahitoti veditabbo.
第(Cha)条。因斩鬼众生常承请使，前往等故，故知于鬼界亦有恶鬼族聚居。
(Ja) appicchassāti ettha paccayaappiccho, adhigamaappiccho, pariyattiappiccho, dhutaṅgaappicchoti cattāro appicchā. Tattha paccayaappiccho bahuṃ dente appaṃ gaṇhāti, appaṃ dente appataraṃ vā gaṇhāti, na vā gaṇhāti, na anavasesagāhī hoti. Adhigamaappiccho majjhantikatthero viya attano adhigamaṃ aññesaṃ jānituṃ na deti. Pariyattiappiccho tepiṭakopi samāno na bahussutabhāvaṃ jānāpetukāmo hoti sāketatissatthero viya. Dhutaṅgaappiccho dhutaṅgapariharaṇabhāvaṃ aññesaṃ jānituṃ na deti dvebhātikattheresu jeṭṭhakatthero viya. Vatthu visuddhimagge kathitaṃ. Ayaṃ dhammoti evaṃ santaguṇanigūhanena ca paccayapaṭiggahaṇe mattaññutāya ca appicchassa puggalassa ayaṃ navalokuttaradhammo sampajjati, no mahicchassa. Evaṃ sabbattha yojetabbaṃ.
第(Ja)条。所谓『不求』者，有依止不求、得法不求、文献不求、抛弃法门不求，四种不求。中依止不求多时可能不取，少取，或不取，且不随随便便取。得法不求，如中年长长老不愿为他人示知己得之法。文献不求，即便具三藏亦不愿增长多闻者德，如沙迦提长老。抛弃法门不求，意为不教他人抛弃法等，似两足长老。此理在清净道路已论说。此法即是因缘缘取的智慧之理，乃最高世界之新法，不是地上之法。故当处处适用之。
Santuṭṭhassāti catūsu paccayesu tīhi santosehi santuṭṭhassa. Pavivittassāti kāyacittaupadhivivekehi vivittassa. Tattha kāyaviveko nāma gaṇasaṅgaṇikaṃ vinodetvā aṭṭhaārambhavatthuvasena ekībhāvo. Ekībhāvamattena pana kammaṃ na nipphajjatīti kasiṇaparikammaṃ katvā aṭṭha samāpattiyo nibbatteti, ayaṃ cittaviveko nāma. Samāpattimatteneva kammaṃ na nipphajjatīti jhānaṃ pādakaṃ katvā saṅkhāre sammasitvā saha paṭisambhidāhi arahattaṃ pāpuṇāti, ayaṃ upadhiviveko nāma. Tenāha bhagavā – ‘‘kāyaviveko ca vivekaṭṭhakāyānaṃ nekkhammābhiratānaṃ. Cittaviveko ca parisuddhacittānaṃ paramavodānappattānaṃ. Upadhiviveko ca nirupadhīnaṃ puggalānaṃ visaṅkhāragatāna’’nti (mahāni. 49).
「满足」者，于四种条件中之三种满足中得满足。所谓身心解脱者，是由身与心的分别独处而生。其中文殊身的解脱，即是经由分别聚合诸法，断除牵挂，于十八种业亚门中获一味安住。唯独此一味，虽有但不生业，故修造色境专法，有八入定发生，此名心解脱。仅就定境不生业者，是以下八禅果为标志，行止于有余蕴，持守诸法，并于正断中具至阿拉汉果，此名分别解脱。世尊说：「身解脱者，为离欲界色身清净者；心解脱者，为得究竟清净断想者；分别解脱者，为离一切污染者。」（大部经49经文）
Saṅgaṇikārāmassāti gaṇasaṅgaṇikāya ceva kilesasaṅgaṇikāya ca ratassa. Āraddhavīriyassāti kāyikacetasikavīriyavasena āraddhavīriyassa. Upaṭṭhitasatissāti catusatipaṭṭhānavasena upaṭṭhitasatissa. Samāhitassāti ekaggacittassa. Paññavatoti kammassakatapaññāya paññavato. Nippapañcassāti vigatamānataṇhādiṭṭhipapañcassa.
「聚合」者，是指聚合诸法或污染的集合。「精进」者，是由身心两法的努力精进所成。「随念」者，是以四念处法勤修，用心守护此念。「专注」者，是定心一境不散乱。「具慧」者，是能断恶业，具智慧觉知。「断无明」者，则是断除渴爱等五明见的无明。
Idha bhāvetabbapade maggo kathito. Sesaṃ purimasadisameva.
此应修习之法与路径已论述。余者，志趣与前说同。
Navadhammavaṇṇanā九法解释
§359
359. (Kha) sīlavisuddhīti visuddhiṃ pāpetuṃ samatthaṃ catupārisuddhisīlaṃ. Pārisuddhipadhāniyaṅganti parisuddhabhāvassa padhānaṅgaṃ. Cittavisuddhīti vipassanāya padaṭṭhānabhūtā aṭṭha paguṇasamāpattiyo. Diṭṭhivisuddhīti sapaccayanāmarūpadassanaṃ. Kaṅkhāvitaraṇavisuddhīti paccayākārañāṇaṃ. Addhattayepi hi paccayavaseneva dhammā pavattantīti passato kaṅkhaṃ vitarati. Maggāmaggañāṇadassanavisuddhīti obhāsādayo na maggo, vīthippaṭipannaṃ udayabbayañāṇaṃ maggoti evaṃ maggāmagge ñāṇaṃ. Paṭipadāñāṇadassanavisuddhīti rathavinīte vuṭṭhānagāminivipassanā kathitā, idha taruṇavipassanā. Ñāṇadassanavisuddhīti rathavinīte maggo kathito, idha vuṭṭhānagāminivipassanā. Etā pana sattapi visuddhiyo vitthārena visuddhimagge kathitā. Paññāti arahattaphalapaññā. Vimuttipi arahattaphalavimuttiyeva.
359. （文字略录）「戒净」者，能生清净之四项且清净明显者。所谓四项清净，即指清净定之基础部分。所谓心净，为依止智慧观察而具足之八解脱资粮。见净，是能分辨依缘名色之所现法。断疑净，是能断除疑惑而明了缘起之道。道果知见净，是能分别道非道，现证道中生灭之知，谓清净之道果识。行道知见净，传说为如车行之观察修习，此为年少时修的观法。知见净，谓论述车行道理，即正道。以上七种清净，详加说明于清净之道。智慧者，为阿拉汉果智慧。解脱者，是涅槃的究竟解脱。
(Cha) dhātunānattaṃ paṭicca uppajjati phassanānattanti cakkhādidhātunānattaṃ paṭicca cakkhusamphassādinānattaṃ uppajjatīti attho. Phassanānattaṃ paṭiccāti cakkhusamphassādinānattaṃ paṭicca . Vedanānānattanti cakkhusamphassajādivedanānānattaṃ. Saññānānattaṃ paṭiccāti kāmasaññādinānattaṃ paṭicca. Saṅkappanānattanti kāmasaṅkappādinānattaṃ. Saṅkappanānattaṃ paṭicca uppajjati chandanānattanti saṅkappanānattatāya rūpe chando sadde chandoti evaṃ chandanānattaṃ uppajjati. Pariḷāhanānattanti chandanānattatāya rūpapariḷāho saddapariḷāhoti evaṃ pariḷāhanānattaṃ uppajjati. Pariyesanānānattanti pariḷāhanānattatāya rūpapariyesanādinānattaṃ uppajjati. Lābhanānattanti pariyesanānānattatāya rūpapaṭilābhādinānattaṃ uppajjati.
（略）由于诸界的不同而生起对境的不同，即由眼与诸界分别，而生眼触等感受。所谓缘触之非实，即由眼触及其他诸根触而起。所谓缘感非实，是由眼触之感受而生；缘受非实，是由眼触生诸感受；缘识非实，是由欲识生诸想法；缘意念非实，是由欲意念生；缘意念非实生，是由松弛无定而生欲等心念；欲心松弛非实，是由于色受衰坏所起；松弛非实，是由欲心衰坏而生；求取非实，是由松弛等衰坏生；获得非实，是由求取等衰坏生之色的捨离。
(Ja) saññāsu maraṇasaññāti maraṇānupassanāñāṇe saññā. Āhārepaṭikūlasaññāti āhāraṃ pariggaṇhantassa uppannasaññā. Sabbalokeanabhiratisaññāti sabbasmiṃ vaṭṭe ukkaṇṭhantassa uppannasaññā. Sesā heṭṭhā kathitā eva. Idha bahukārapade maggo kathito. Sesaṃ purimasadisameva.
（略）「离死想」指修习观死诸法之观念。 「离食想」指对摄受食物之法生起厌恶念。 「远离爱世想」乃于一切世间不生嗔恨之念。其余前述已尽。此多次提及应修道路，余者与前说相同。
Dasadhammavaṇṇanā十法解释
§360
360. (Jha) nijjaravatthūnīti nijjarakāraṇāni. Micchādiṭṭhi nijjiṇṇā hotīti ayaṃ heṭṭhā vipassanāyapi nijjiṇṇā eva pahīnā. Kasmā puna gahitāti asamucchinnattā. Vipassanāya hi kiñcāpi jiṇṇā, na pana samucchinnā, maggo pana uppajjitvā taṃ samucchindati, na puna vuṭṭhātuṃ deti. Tasmā puna gahitā. Evaṃ sabbapadesu nayo netabbo.
三百六十。（Jha）所谓净处者，即为净因。错误见地被污染者，乃至于此处内观亦被污染而舍弃。为何又称持有？因其不散乱也。内观中，虽有所染，然不散也。正道生起后则断除污染，不再复出。故称持有。如此凡处皆不可引导。
Ettha ca sammādiṭṭhipaccayā catusaṭṭhi dhammā bhāvanāpāripūriṃ gacchanti. Katame catusaṭṭhi? Sotāpattimaggakkhaṇe adhimokkhaṭṭhena saddhindriyaṃ paripūreti, paggahaṭṭhena vīriyindriyaṃ paripūreti, anussaraṇaṭṭhena satindriyaṃ paripūreti, avikkhepaṭṭhena samādhindriyaṃ paripūreti, dassanaṭṭhena paññindriyaṃ paripūreti, vijānanaṭṭhena manindriyaṃ, abhinandanaṭṭhena somanassindriyaṃ, pavattasantatiadhipateyyaṭṭhena jīvitindriyaṃ paripūreti…pe… arahattaphalakkhaṇe adhimokkhaṭṭhena saddhindriyaṃ, pavattasantatiadhipateyyaṭṭhena jīvitindriyaṃ paripūretīti evaṃ catūsu maggesu catūsu phalesu aṭṭha aṭṭha hutvā catusaṭṭhi dhammā pāripūriṃ gacchanti. Idha abhiññeyyapade maggo kathito. Sesaṃ purimasadisameva.
此处，依正见因，六十四法具足修习。何为六十四？于初果入流果道时，于根部坚定处完成信根，持取处完成精进根，念处完成念根，无动摇处完成定根，见处完成慧根，知处完成解根，欢喜处完成喜根，恒续运行主管处完成命根……于阿拉汉斩断法时，于坚定处完成信根，于恒续运行主管处完成命根，诸如此类。于四道四果的八个方面，八个方面，合计六十四法皆得具足。此处所说为三明通果路，余皆如前所述。
Idha ṭhatvā pañhā samodhānetabbā. Dasake sataṃ pañhā kathitā. Ekake ca navake ca sataṃ , duke ca aṭṭhake ca sataṃ, tike ca sattake ca sataṃ, catukke ca chakke ca sataṃ, pañcake paññāsāti aḍḍhachaṭṭhāni pañhasatāni kathitāni honti.
于此，须立问解答。十类共计一百问已述，一类九类共计一百，二类八类共计一百，三类七类共计一百，四类六类共计一百，五类五十六问题，总计五百余问皆已述。
‘‘Idamavoca āyasmā sāriputto, attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinandu’’nti sādhu, sādhūti abhinandantā sirasā sampaṭicchiṃsu. Tāya ca pana attamanatāya imameva suttaṃ āvajjamānā pañcasatāpi te bhikkhū saha paṭisambhidāhi aggaphale arahatte patiṭṭhahiṃsūti.
世尊说：“此是长老沙利佛说法自喜，众比库以此自喜”，讚叹不已，并以此自喜低首合掌。依此自喜，于众比库中，共五百位同修净分，坚立于正果阿拉汉位。
Sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya · 《吉祥悦意》长部注释中
Dasuttarasuttavaṇṇanā niṭṭhitā. · 《十上经》注释终了。
Niṭṭhitā ca pāthikavaggassa vaṇṇanāti. · 巴提咖品的注释也已终了。
Pāthikavaggaṭṭhakathā niṭṭhitā. · 《巴提咖品注释》已完成。
Nigamanakathā结语
Ettāvatā ca –
至此为止——
Āyācito sumaṅgala, pariveṇanivāsinā thiraguṇena;
求请祝福者，居于森邑，具三德者；
Dāṭhānāgasaṅghattherena, theravaṃsanvayena.
由长老牙陀纳迦萨比库编撰，承袭于长老传承。
Dīghāgamavarassa dasabala, guṇagaṇaparidīpanassa aṭṭhakathaṃ;
这是对长部经中“十力”与“功德门”加以阐明的注疏；
Yaṃ ārabhiṃ sumaṅgala, vilāsiniṃ nāma nāmena.
该注疏起始于名为“殊胜美赞”的章节。
Sā hi mahāṭṭhakathāya, sāramādāya niṭṭhitā;
这确是一部伟大的注疏，已经完成其义理要旨的探讨；
Esā ekāsītipamāṇāya, pāḷiyā bhāṇavārehi.
此注疏体例简明，如同持斋日一日的修行，使用巴利语的词句表达；
Ekūnasaṭṭhimatto, visuddhimaggopi bhāṇavārehi;
长度约为五十九品，连同《净道经》的词句也一并注解。
Atthappakāsanatthāya, āgamānaṃ kato yasmā.
为了阐明义理故，既已辨别了经文大意。
Tasmā tena sahā’yaṃ, aṭṭhakathā bhāṇavāragaṇanāya;
因此凭借这位弟子讲说注疏的语句句数，
Suparimitaparicchinnaṃ, cattālīsasataṃ hoti.
经明确所限，句数共计四千四百。
Sabbaṃ cattālīsādhikasata, parimāṇaṃ bhāṇavārato evaṃ;
全部四千四百余句，字数俱是由语句句数而定；
Samayaṃ pakāsayantiṃ, mahāvihāre nivāsinaṃ.
此时正告知于大寺中居住的众人。
Mūlakaṭṭhakathāsāra, mādāya mayā imaṃ karontena;
我以根本注疏要义为本，由这位作者所作。
Yaṃ puññamupacitaṃ tena, hotu sabbo sukhī lokoti.
愿以所积诸善业，令一切众生皆得安乐。
Paramavisuddhasaddhābuddhivīriyapaṭimaṇḍitena sīlācārajjavamaddavādiguṇasamudayasamuditena sakasamayasamayantaragahanajjhogāhaṇasamatthena paññāveyyattiyasamannāgatena tipiṭakapariyattippabhede sāṭṭhakathe satthusāsane appaṭihatañāṇappabhāvena mahāveyyākaraṇena karaṇasampattijanitasukhaviniggatamadhurodāravacanalāvaṇṇayuttena yuttamuttavādinā vādīvarena mahākavinā pabhinnapaṭisambhidāparivāre chaḷabhiññādippabhedaguṇapaṭimaṇḍite uttarimanussadhamme suppatiṭṭhitabuddhīnaṃ theravaṃsappadīpānaṃ therānaṃ mahāvihāravāsīnaṃ vaṃsālaṅkārabhūtena vipulavisuddhabuddhinā buddhaghosoti garūhi gahitanāmadheyyena therena katā ayaṃ sumaṅgalavilāsinī nāma dīghanikāyaṭṭhakathā –
以圆满清净的信心、智慧、精进均具足为饰，以戒行、行为、威仪、谦和、柔顺等美德之集大成加持，且能在合时合中恰如其分地深入运用，引导并摧除障碍，由此具足智慧达致究竟圆满，能通达三藏各别，作详尽解说，无一偏废，彰显圣法，以无碍明智大辩才，善于言说悦耳动听、辞藻华美适切高妙，乃大诗人雅言，随各类教义分别详述，且佩带明智尊严，随有辨析智慧随伴，以第六禅那等六种神通为装饰，具戒净之上人菩提心，经典之灯，长老之膏润，诸长老弘述之托体，所著名为佛音者，即此悉达多长老讲说，名为《殊胜吉祥华美》之长部经注疏，
Tāva tiṭṭhatu lokasmiṃ, lokanittharaṇesinaṃ;
今且暂且，请容其立于世间，教导众生脱离世间，
Dassentī kulaputtānaṃ, nayaṃ diṭṭhivisuddhiyā.
为族姓子弟显示此道，得以清净见修正导引。
Yāva buddhoti nāmampi, suddhacittassa tādino;
甚至连『佛』此名，本于净心而生，
Lokamhi lokajeṭṭhassa, pavattati mahesinoti.
于世间为世尊所行，伟大神王显赫无上。
Sumaṅgalavilāsinī nāma · 名为《善吉祥光耀》
Dīghanikāyaṭṭhakathā niṭṭhitā. · 《长部注释》已完成。