5. Sampasādanīyasuttaṃ · 5.《自欢喜经》义注
5. Sampasādanīyasuttavaṇṇanā5. 净信经注释
Sāriputtasīhanādavaṇṇanā沙利子狮子吼注释
§141
141.Evaṃme sutanti sampasādanīyasuttaṃ. Tatrāyamanuttānapadavaṇṇanā – nāḷandāyanti nāḷandāti evaṃnāmake nagare, taṃ nagaraṃ gocaragāmaṃ katvā. Pāvārikambavaneti dussapāvārikaseṭṭhino ambavane. Taṃ kira tassa uyyānaṃ ahosi. So bhagavato dhammadesanaṃ sutvā bhagavati pasanno tasmiṃ uyyāne kuṭileṇamaṇḍapādipaṭimaṇḍitaṃ bhagavato vihāraṃ katvā niyyātesi. So vihāro jīvakambavanaṃ viya ‘‘pāvārikambavana’’ntveva saṅkhyaṃ gato, tasmiṃ pāvārikambavane viharatīti attho. Bhagavantaṃ etadavoca – ‘‘evaṃpasanno ahaṃ, bhante, bhagavatī’’ti. Kasmā evaṃ avoca? Attano uppannasomanassapavedanatthaṃ.
这一节是这样闻说的净信经。在此有一段关于无上境地的说明——出自名为那烂陀的城，那烂陀即此名的城市。该城又称为畜生聚居之地。所谓波瓦里坎婆乡，是由恶劣的波瓦里坎婆首领主导的庄园。据说那里有一座园林。佛陀听闻佛法之后，心生欢喜，于那园林中建造了佛陀的住处，住处设于弯曲的台座与灯饰的基座上。此住处如同吉瓦坎婆乡，故得名“波瓦里坎婆乡”，意即佛陀曾于该园林中修行。于是佛陀说道：“甚为欢喜，尊者，这里的果德弥。”为何佛陀如此称赞？是为了表明自身生起欢喜之乐的缘故。
Tatrāyamanupubbikathā – thero kira taṃdivasaṃ kālasseva sarīrappaṭijagganaṃ katvā sunivatthanivāsano pattacīvaramādāya pāsādikehi abhikkantādīhi devamanussānaṃ pasādaṃ āvahanto nāḷandavāsīnaṃ hitasukhamanubrūhayanto piṇḍāya pavisitvā pacchābhattaṃ piṇḍapātapaṭikkanto vihāraṃ gantvā satthu vattaṃ dassetvā satthari gandhakuṭiṃ paviṭṭhe satthāraṃ vanditvā attano divāṭṭhānaṃ agamāsi. Tattha saddhivihārikantevāsikesu vattaṃ dassetvā paṭikkantesu divāṭṭhānaṃ sammajjitvā cammakkhaṇḍaṃ paññapetvā udakatumbato udakena hatthapāde sītale katvā tisandhipallaṅkaṃ ābhujitvā kālaparicchedaṃ katvā phalasamāpattiṃ samāpajji.
此处有前行的叙述——尊者于这个季节修整身体，寂静安住，住于寂静之处，取袈裟后，携诸弟子及天人，遍访那烂陀居民，普劝其安乐利益。已行乞食，食毕离座，前往佛陀住处，目睹导师脚香舍已开放，绕佛陀礼拜，然后返回自己的寝所。此时在信众僧团居住区安坐，观察他们离开寝所时的规矩，沐水净身，冷却手足，铺设三重对床，划时间界线，至果实成熟时完成。
So yathāparicchinnakālavasena samāpattito vuṭṭhāya attano guṇe anussaritumāraddho. Athassa guṇe anussarato sīlaṃ āpāthamāgataṃ. Tato paṭipāṭiyāva samādhi paññā vimutti vimuttiñāṇadassanaṃ paṭhamaṃ jhānaṃ dutiyaṃ jhānaṃ tatiyaṃ jhānaṃ catutthaṃ jhānaṃ ākāsānañcāyatanasamāpatti viññānañcāyatanasamāpatti ākiñcaññāyatanasamāpatti nevasaññānāsaññāyatanasamāpatti vipassanāñāṇaṃ manomayiddhiñāṇaṃ iddhividhañāṇaṃ dibbasotañāṇaṃ cetopariyañāṇaṃ pubbenivāsānussatiñāṇaṃ dibbacakkhuñāṇaṃ…pe… sotāpattimaggo sotāpattiphalaṃ…pe… arahattamaggo arahattaphalaṃ atthapaṭisambhidā dhammapaṭisambhidā niruttipaṭisambhidā paṭibhānapaṭisambhidā sāvakapāramīñāṇaṃ. Ito paṭṭhāya kappasatasahassādhikassa asaṅkhyeyyassa upari anomadassībuddhassa pādamūle kataṃ abhinīhāraṃ ādiṃ katvā attano guṇe anussarato yāva nisinnapallaṅkā guṇā upaṭṭhahiṃsu.
尊者按划定的时间而完成修行，起身后开始回观自身的功德。回观功德时，首先观察戒律是否遭受侵犯。之后依次修习定慧解脱与解脱见的各阶段：初禅、二禅、三禅、四禅、空无边处定、识无边处定、无所有处定、无分别无想处定，观禅智慧。之后观察心念变化和神通能力体现：念智、神通力智、天耳智、心念周知智、宿世智、天眼智……直至声闻道、声闻果，阿拉汉道、阿拉汉果，真谛解脱、法谛解脱、词谛解脱、演说谛解脱，随从的波罗蜜智慧等。循此修行，历经无数劫后，于无上正觉佛陀座下庄严奉事，起身后继续观照功德，至坐榻之处亦继续辅佐修行功德。
Evaṃ thero attano guṇe anussaramāno guṇānaṃ pamāṇaṃ vā paricchedaṃ vā daṭṭhuṃ nāsakkhi. So cintesi – ‘‘mayhaṃ tāva padesañāṇe ṭhitassa sāvakassa guṇānaṃ pamāṇaṃ vā paricchedo vā natthi. Ahaṃ pana yaṃ satthāraṃ uddissa pabbajito, kīdisā nu kho tassa guṇā’’ti dasabalassa guṇe anussarituṃ āraddho. So bhagavato sīlaṃ nissāya, samādhiṃ paññaṃ vimuttiṃ vimuttiñāṇadassanaṃ nissāya, cattāro satipaṭṭhāne nissāya, cattāro sammappadhāne cattāro iddhipāde cattāro magge cattāri phalāni catasso paṭisambhidā catuyoniparicchedakañāṇaṃ cattāro ariyavaṃse nissāya dasabalassa guṇe anussaritumāraddho.
尊者回顾自身功德时，难以见彻功德总量及其边界，心生疑虑——“我这些地方的智者弟子之功德之规模与边界尚无知见，我作为为了导师而出家者，他的功德如何呢？”于是启发自十种力量，发心观察自身功德。立足于佛陀的戒律，借定慧解脱与解脱见之力，依止四念处、四正勤、四如意足、四圣谛、四果、四种谛见知等，循此十种力量发心观自身功德。
Tathā pañca padhāniyaṅgāni, pañcaṅgikaṃsammāsamādhiṃ, pañcindriyāni, pañca balāni, pañca nissaraṇiyā dhātuyo, pañca vimuttāyatanāni, pañca vimuttiparipācaniyā paññā, cha sāraṇīye dhamme, cha anussatiṭṭhānāni, cha gārave, cha nissaraṇiyā dhātuyo, cha satatavihāre, cha anuttariyāni, cha nibbedhabhāgiyā paññā, cha abhiññā, cha asādhāraṇañāṇāni, satta aparihāniye dhamme, satta ariyadhanāni, satta bojjhaṅge, satta sappurisadhamme, satta nijjaravatthūni, satta paññā, satta dakkhiṇeyyapuggale, satta khīṇāsavabalāni, aṭṭha paññāpaṭilābhahetū, aṭṭha sammattāni, aṭṭha lokadhammātikkame, aṭṭha ārambhavatthūni, aṭṭha akkhaṇadesanā, aṭṭha mahāpurisavitakke, aṭṭha abhibhāyatanāni, aṭṭha vimokkhe, nava yonisomanasikāramūlake dhamme, nava pārisuddhipadhāniyaṅgāni, nava sattāvāsadesanā, nava āghātappaṭivinaye, nava paññā, nava nānattāni, nava anupubbavihāre, dasa nāthakaraṇe dhamme, dasa kasiṇāyatanāni, dasa kusalakammapathe, dasa tathāgatabalāni, dasa sammattāni, dasa ariyavāse, dasa asekkhadhamme, ekādasa mettānisaṃse, dvādasa dhammacakkākāre, terasa dhutaṅgaguṇe , cuddasa buddhañāṇāni, pañcadasa vimuttiparipācaniye dhamme, soḷasavidhaṃ ānāpānassatiṃ, aṭṭhārasa buddhadhamme, ekūnavīsati paccavekkhaṇañāṇāni, catucattālīsa ñāṇavatthūni, paropaṇṇāsa kusaladhamme, sattasattati ñāṇavatthūni, catuvīsatikoṭisatasahassasamāpattisañcaramahāvajirañāṇaṃ nissāya dasabalassa guṇe anussarituṃ ārabhi.
依此尊者修观五件应修元素、五种构成的正定、五根、五力、五种解脱界、五种解脱圆熟的智慧、六大能依止法、六种观忆处、六种尊重法、六种解脱界、六种常行法、六种无上法、六种厌离智慧、六种神通、七种永不毁坏法、七种圣资粮、七种觉支、七种贤者法、七种根永净法、七种智慧、七种贤明人、七种证无漏法力量、八种智慧开显缘起、八种正知、八种超越世间法、八种发大起因、八种重要教言、八种大士思维法、八种威猛力、八种解脱、九种善根生之深入缘起法、九种清净近义之实修元素、九种众生摄受法、九种善恶受报调伏法、九种智慧、九种异相、九种渐进修行法、十大主能事、十种光明遍处界、十种善法路径、十种如来之力、十种合记、十种圣住处、十种无垢法、十一种慈悲善心、十二种法轮展开、十三种修苦行德、十四种佛知慧、十五种解脱圆熟智慧、十六法入出息念、十八种佛法、十九种回顾知、四十四种智慧境界、五十三种善法境界、七百七十种智慧境界，应依此诸多功德开观自我，精进修行。
Tasmiṃyeva ca divāṭṭhāne nisinnoyeva upari ‘‘aparaṃ pana, bhante, etadānuttariya’’nti āgamissanti soḷasa aparampariyadhammā, tepi nissāya anussarituṃ ārabhi. So ‘‘kusalapaññattiyaṃ anuttaro mayhaṃ satthā, āyatanapaññattiyaṃ anuttaro, gabbhāvakkantiyaṃ anuttaro, ādesanāvidhāsu anuttaro, dassanasamāpattiyaṃ anuttaro, puggalapaññattiyaṃ anuttaro, padhāne anuttaro, paṭipadāsu anuttaro, bhassasamācāre anuttaro, purisasīlasamācāre anuttaro, anusāsanīvidhāsu anuttaro, parapuggalavimuttiñāṇe anuttaro, sassatavādesu anuttaro, pubbenivāsañāṇe anuttaro, dibbacakkhuñāṇe anuttaro, iddhividhe anuttaro, iminā ca iminā ca anuttaro’’ti evaṃ dasabalassa guṇe anussaranto bhagavato guṇānaṃ neva antaṃ, na pamāṇaṃ passi. Thero attanopi tāva guṇānaṃ antaṃ vā pamāṇaṃ vā nāddasa, bhagavato guṇānaṃ kiṃ passissati? Yassa yassa hi paññā mahatī ñāṇaṃ visadaṃ, so so buddhaguṇe mahantato saddahati. Lokiyamahājano ukkāsitvāpi khipitvāpi ‘‘namo buddhāna’’nti attano attano upanissaye ṭhatvā buddhānaṃ guṇe anussarati. Sabbalokiyamahājanato eko sotāpanno buddhaguṇe mahantato saddahati. Sotāpannānaṃ satatopi sahassatopi eko sakadāgāmī. Sakadāgāmīnaṃ satatopi sahassatopi eko anāgāmī. Anāgāmīnaṃ satatopi sahassatopi eko arahā buddhaguṇe mahantato saddahati. Avasesaarahantehi asīti mahātherā buddhaguṇe mahantato saddahanti. Asītimahātherehi cattāro mahātherā. Catūhi mahātherehi dve aggasāvakā. Tesupi sāriputtatthero, sāriputtattheratopi eko paccekabuddho buddhaguṇe mahantato saddahati. Sace pana sakalacakkavāḷagabbhe saṅghāṭikaṇṇena saṅghāṭikaṇṇaṃ pahariyamānā nisinnā paccekabuddhā buddhaguṇe anussareyyuṃ, tehi sabbehipi eko sabbaññubuddhova buddhaguṇe mahantato saddahati.
安坐于寝所时，尊者又忆起“尊者，还有何不可胜的法？”共有十六种后续法，即依此亦发心去观。尊者言：“善智识解不可胜，我之导师不可胜，六识不可胜，胎产语句不可胜，教诲法门不可胜，见证圆满不可胜，个人智慧不可胜，入道必经阶段不可胜，修行之路不可胜，法语交流道德不可胜，男子品行不可胜，教诲诸法不可胜，他方解脱智慧不可胜，常断见思想不可胜，宿命知识不可胜，天眼智慧不可胜，神通不可胜，依此依彼皆不可胜。”依此遵循十种力量，尊者见佛德无边、无量无尽。尊者尚未辨见其极限边界，又如何能见佛陀广大德行之极？智慧广大者，自见其所识明达者必信其佛德广大。即便世间大人起烦恼，或急，仍以自身依止，恭敬礼敬诸佛功德。世间大众中，唯有一人得初果，对佛德极大信仰；初果中达者凡有千百亦仅一人；斯人中得二果亦仅一人；二果中得不还果亦仅一者；不还者中得阿拉汉者亦仅一人，依佛德大信仰者。八十位大长老亦莫不对佛德极大信仰，四位长老中有两位为首席弟子，其中一者为沙利子尊者，沙利子尊者中亦有一人在非世出佛中称为辟支佛者，对佛德极大信仰。若整世间如成千累万草叶，辟支佛坐于菩萨冠饰如顶仅一者，皆如世间觉者般，对佛德极大信仰。
Seyyathāpi nāma mahājano ‘‘mahāsamuddo gambhīro uttāno’’ti jānanatthaṃ yottāni vaṭṭeyya, tattha koci byāmappamāṇaṃ yottaṃ vaṭṭeyya, koci dve byāmaṃ, koci dasabyāmaṃ, koci vīsatibyāmaṃ, koci tiṃsabyāmaṃ, koci cattālīsabyāmaṃ, koci paññāsabyāmaṃ, koci satabyāmaṃ, koci sahassabyāmaṃ , koci caturāsītibyāmasahassaṃ. Te nāvaṃ āruyha, samuddamajjhe uggatapabbatādimhi vā ṭhatvā attano attano yottaṃ otāreyyuṃ, tesu yassa yottaṃ byāmamattaṃ, so byāmamattaṭṭhāneyeva udakaṃ jānāti…pe… yassa caturāsītibyāmasahassaṃ, so caturāsītibyāmasahassaṭṭhāneyeva udakaṃ jānāti. Parato udakaṃ ettakanti na jānāti. Mahāsamudde pana na tattakaṃyeva udakaṃ, atha kho anantamaparimāṇaṃ. Caturāsītiyojanasahassaṃ gambhīro hi mahāsamuddo, evameva ekabyāmayottato paṭṭhāya navabyāmayottena ñātaudakaṃ viya lokiyamahājanena diṭṭhabuddhaguṇā veditabbā. Dasabyāmayottena dasabyāmaṭṭhāne ñātaudakaṃ viya sotāpannena diṭṭhabuddhaguṇā. Vīsatibyāmayottena vīsatibyāmaṭṭhāne ñātaudakaṃ viya sakadāgāminā diṭṭhabuddhaguṇā. Tiṃsabyāmayottena tiṃsabyāmaṭṭhāne ñātaudakaṃ viya anāgāminā diṭṭhabuddhaguṇā. Cattālīsabyāmayottena cattālīsabyāmaṭṭhāne ñātaudakaṃ viya arahatā diṭṭhabuddhaguṇā. Paññāsabyāmayottena paññāsabyāmaṭṭhāne ñātaudakaṃ viya asītimahātherehi diṭṭhabuddhaguṇā. Satabyāmayottena satabyāmaṭṭhāne ñātaudakaṃ viya catūhi mahātherehi diṭṭhabuddhaguṇā. Sahassabyāmayottena sahassabyāmaṭṭhāne ñātaudakaṃ viya mahāmoggallānattherena diṭṭhabuddhaguṇā. Caturāsītibyāmasahassayottena caturāsītibyāmasahassaṭṭhāne ñātaudakaṃ viya dhammasenāpatinā sāriputtattherena diṭṭhabuddhaguṇā. Tattha yathā so puriso mahāsamudde udakaṃ nāma na ettakaṃyeva, anantamaparimāṇanti gaṇhāti, evameva āyasmā sāriputto dhammanvayena anvayabuddhiyā anumānena nayaggāhena sāvakapāramīñāṇe ṭhatvā dasabalassa guṇe anussaranto ‘‘buddhaguṇā anantā aparimāṇā’’ti saddahi.
譬如大众所知，‘大海深广、波涛汹涌’，是为了能知道绳索的粗细，有人以一绳长围绕，有人用两腿长，有人用十腿长，有人用二十腿长，有人用三十腿长，有人用四十腿长，有人用五十腿长，有人用一百腿长，有人用一千腿长，有人用四十八万腿长。那些人登船后，或站在海中央的高山等处，放下各自的绳索，得知绳索的粗细。如有人所用绳索是两腿长，就能知水至两腿绳所在处……若有人用四十八万腿长之绳索，就能知水面在绳索四十八万腿长处。彼岸之外的水量则不可知。大海之水并非只有此等大小，而是无量无边。大海深达四万八千由旬。由此可见，如以一绳粗细，立以九绳，如已知水位一般，世人应知见佛之德相。如以十绳粗细及其所在处视为已知水位，即是地涅槃位的见德。如以二十绳粗细及其所在处视为已知水位，即是初果位见德。如以三十绳粗细及其所在处视为已知水位，即是不还果位见德。如以四十绳粗细及其所在处视为已知水位，即是阿拉汉果见德。如以五十绳粗细及其所在处视为已知水位，即是四圣大长老的见德。如以一百绳粗细及其所在处视为已知水位，即是四大长老的见德。如以一千绳粗细及其所在处视为已知水位，即是大摩嘎剌那长老的见德。如以四十八万绳粗细及其所在处视为已知水位，即是法军统领沙利子长老的见德。正如此人不以绳状水量见为有限，而认为是无量无边，尊者沙利子运用因果理解，依教义智慧，以弟子通达知识，循八正道之行，持念诸佛德无量无边如是语言。
Therena hi diṭṭhabuddhaguṇehi dhammanvayena gahetabbabuddhaguṇāyeva bahutarā. Yathā kathaṃ viya? Yathā ito nava ito navāti aṭṭhārasa yojanāni avattharitvā gacchantiyā candabhāgāya mahānadiyā puriso sūcipāsena udakaṃ gaṇheyya, sūcipāsena gahitaudakato aggahitameva bahu hoti. Yathā vā pana puriso mahāpathavito aṅguliyā paṃsuṃ gaṇheyya, aṅguliyā gahitapaṃsuto avasesapaṃsuyeva bahu hoti. Yathā vā pana puriso mahāsamuddābhimukhiṃ aṅguliṃ kareyya, aṅguliabhimukhaudakato avasesaṃ udakaṃyeva bahu hoti. Yathā ca puriso ākāsābhimukhiṃ aṅguliṃ kareyya, aṅguliabhimukhaākāsato sesaākāsappadesova bahu hoti. Evaṃ therena diṭṭhabuddhaguṇehi adiṭṭhā guṇāva bahūti veditabbā. Vuttampi cetaṃ –
尊者以其所见诸佛德，依教义理应知佛德为广大。如何理解？譬如从此岸往那岸，渡十八由旬，至大河流注入月支河，人以绳砧取水，绳砧所取水量最多。如人用手指取地上沙粒，手指所及沙粒为多。如人向大海伸手指，手指所及海水为多。如人向天空伸指，手指所及天空空间也最多。由是可知，长老所见诸佛德，即是未曾见过的广大特性，应当了解。经中亦云——
‘‘Buddhopi buddhassa bhaṇeyya vaṇṇaṃ,
「佛虽能说佛之色相，
Kappampi ce aññamabhāsamāno;
即使有人欲诳骗于佛；
Khīyetha kappo ciradīghamantare,
剎那时光久而远长，
Vaṇṇo na khīyetha tathāgatassā’’ti.
如来之色不消失。」
Evaṃ therassa attano ca satthu ca guṇe anussarato yamakamahānadīmahogho viya abbhantare pītisomanassaṃ avattharamānaṃ vāto viya bhastaṃ, ubbhijjitvā uggataudakaṃ viya mahārahadaṃ sakalasarīraṃ pūreti. Tato therassa ‘‘supatthitā vata me patthanā, suladdhā me pabbajjā, yvāhaṃ evaṃvidhassa satthu santike pabbajito’’ti āvajjantassa balavataraṃ pītisomanassaṃ uppajji.
如是尊长自念并观想师长德行时，犹如大河汹涌澎湃，内中激荡着喜悦和欢喜，风暴般猛烈震荡，激起水波四溅，填满了整个大海全身。于是尊长心中生起坚定之念：『我的出家顺利，修学之得易，正如我女士出家般获得导师的亲近。』遂而从心底涌现出更加强烈的喜悦与欢喜。
Atha thero ‘‘kassāhaṃ imaṃ pītisomanassaṃ āroceyya’’nti cintento añño koci samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā mama imaṃ pasādaṃ anucchavikaṃ katvā paṭiggahetuṃ na sakkhissati, ahaṃ imaṃ somanassaṃ satthunoyeva pavedeyyāmi, satthāva me paṭiggaṇhituṃ sakkhissati, so hi tiṭṭhatu mama pītisomanassaṃ, mādisassa samaṇasatassa vā samaṇasahassassa vā samaṇasatasahassassa vā somanassaṃ pavedentassa sabbesaṃ manaṃ gaṇhanto paṭiggahetuṃ sakkoti. Seyyathāpi nāma aṭṭhārasa yojanāni avattharamānaṃ gacchantiṃ candabhāgamahānadiṃ kusumbhā vā kandarā vā sampaṭicchituṃ na sakkonti, mahāsamuddova taṃ sampaṭicchati. Mahāsamuddo hi tiṭṭhatu candabhāgā, evarūpānaṃ nadīnaṃ satampi sahassampi satasahassampi sampaṭicchati, na cassa tena ūnattaṃ vā pūrattaṃ vā paññāyati, evameva satthā mādisassa samaṇasatassa samaṇasahassassa samaṇasatasahassassa vā pītisomanassaṃ pavedentassa sabbesaṃ manaṃ gaṇhanto paṭiggahetuṃ sakkoti. Sesā samaṇabrāhmaṇādayo candabhāgaṃ kusumbhakandarā viya mama somanassaṃ sampaṭicchituṃ na sakkonti . Handāhaṃ mama pītisomanassaṃ satthunova ārocemīti pallaṅkaṃ vinibbhujitvā cammakkhaṇḍaṃ papphoṭetvā ādāya sāyanhasamaye pupphānaṃ vaṇṭato chijjitvā paggharaṇakāle satthāraṃ upasaṅkamitvā attano somanassaṃ pavedento evaṃpasanno ahaṃ, bhantetiādimāha. Tattha evaṃpasannoti evaṃ uppannasaddho, evaṃ saddahāmīti attho. Bhiyyobhiññataroti bhiyyataro abhiññāto, bhiyyatarābhiñño vā, uttaritarañāṇoti attho. Sambodhiyanti sabbaññutaññāṇe arahattamaggañāṇe vā, arahattamaggeneva hi buddhaguṇā nippadesā gahitā honti. Dve hi aggasāvakā arahattamaggeneva sāvakapāramīñāṇaṃ paṭilabhanti. Paccekabuddhā paccekabodhiñāṇaṃ. Buddhā sabbaññutaññāṇañceva sakale ca buddhaguṇe. Sabbañhi nesaṃ arahattamaggeneva ijjhati. Tasmā arahattamaggañāṇaṃ sambodhi nāma hoti. Tena uttaritaro bhagavatā natthi. Tenāha ‘‘bhagavatā bhiyyobhiññataro yadidaṃ sambodhiya’’nti.
尊长思惟：『谁能启发我这喜悦欢喜呢？无论是沙门、婆罗门、天人、魔王，或是梵天，都不能因我此定而心生妒恨与敌意，恐怕没有能力接受并承当这喜乐；我唯有将此欢喜报告师长，师长必能承受。正如那河流虽长达十八由旬，流经大河难以被反向齐彻透彻，但大海却能够容纳那河水并常存不变。同样，导师必然能心纳承受即便是千万、万万沙门间传递的喜悦欢喜；而其他沙门婆罗门如大河旁边的杂流，则无法容纳我的喜悦欢喜。今我将喜悦禀告导师，席地坐下，掬掌拍手，采摘傍晚时节凋谢的花供养，朝暮拜会导师，对所获喜悦一展所知，尊长于是说道：『我心欢喜，师长安详。』此处所称欢喜宁静，即是心生信顺。所谓信顺则胜信顺，胜信顺则最胜信顺，即为最上智慧。觉悟亦是全知全能的阿拉汉道的了知，得阿拉汉道者兼具先知智。独觉者得的是独觉智，佛者则兼具全知全能智慧。众圣中，无不以得阿拉汉道智慧为最高，此故称阿拉汉道智慧为觉悟。世尊的智慧最为广大，所以说：『世尊之智慧更胜一筹，此即为觉悟。』
§142
142.Uḷārāti seṭṭhā. Ayañhi uḷārasaddo ‘‘uḷārāni khādanīyāni khādantī’’tiādīsu (ma. ni. 1.366) madhure āgacchati. ‘‘Uḷārāya khalu bhavaṃ, vacchāyano , samaṇaṃ gotamaṃ pasaṃsāya pasaṃsatī’’tiādīsu (ma. ni. 3.280) seṭṭhe. ‘‘Appamāṇo uḷāro obhāso’’tiādīsu (dī. ni. 2.32) vipule. Svāyamidha seṭṭhe āgato. Tena vuttaṃ – ‘‘uḷārāti seṭṭhā’’ti. Āsabhīti usabhassa vācāsadisī acalā asampavedhī. Ekaṃso gahitoti anussavena vā ācariyaparamparāya vā itikirāya vā piṭakasampadānena vā ākāraparivitakkena vā diṭṭhinijjhānakkhantiyā vā takkahetu vā nayahetu vā akathetvā paccakkhato ñāṇena paṭivijjhitvā viya ekaṃso gahito, sanniṭṭhānakathāva kathitāti attho.
142. "优剌"是最尊贵的称谓。此"优剌"词意为"吃食物之物"，其义在《中部尼》一三六六处为甜美如蜜。又在《中部尼》三二八以"优剌方要称赞出家人果德玛"。在《长部尼》二三二亦称"无量之优剌是光明"。此处即称其为最尊贵。"阿萨巴"意为牛，言其声如牛吼，无动摇、无穿透。"一切汇聚"之意来自训诂、师承、经典传承、诠释标志、理见所爱、不愚痴、理智因缘、引导因缘而无引导因缘，且能以究竟般若智慧辨别，以为汇聚乃单一总称，乃成就场所的说明。
Sīhanādoti seṭṭhanādo, neva dandhāyantena na gaggarāyantena sīhena viya uttamanādo naditoti attho. Kiṃ te sāriputtāti imaṃ desanaṃ kasmā ārabhīti? Anuyogadāpanatthaṃ. Ekacco hi sīhanādaṃ naditvā attano sīhanāde anuyogaṃ dātuṃ na sakkoti, nighaṃsanaṃ nakkhamati, lepe patitamakkaṭo viya hoti. Yathā dhamamānaṃ aparisuddhalohaṃ jhāyitvā jhāmaaṅgāro hoti, evaṃ jhāmaṅgāro viya hoti . Eko sīhanāde anuyogaṃ dāpiyamāno dātuṃ sakkoti, nighaṃsanaṃ khamati, dhamamānaṃ niddosajātarūpaṃ viya adhikataraṃ sobhati, tādiso thero. Tena naṃ bhagavā ‘‘anuyogakkhamo aya’’nti ñatvā sīhanāde anuyogadāpanatthaṃ imampi desanaṃ ārabhi.
"狮吼"即最尊贵之声，不是咆哮吼叫，而是如狮子王般至尊之声。有何所以问汝，沙利纽，尔何以初提此说？为使应承与应和也。有人虽发狮吼，却无法使他人受其应和，反被其斥退拥塞，似乎掉落炭火之上。就如未焚净的炭灰会起火，这类火焰般焰发之法。有一比库能使狮吼相应，有以承受、引导、不发怒等德行显著，故世尊曰：『善于引导应和。』以此缘故开示此义。
Tattha sabbe teti sabbe te tayā. Evaṃsīlātiādīsu lokiyalokuttaravasena sīlādīni pucchati. Tesaṃ vitthārakathā mahāpadāne kathitāva.
此处『皆是』即『皆是这三者』。以世俗与出世间之见问戒律等。其详细注解已在《大本经集》中有所论述。
Kiṃ pana te, sāriputta, ye te bhavissantīti atītā ca tāva niruddhā, apaṇṇattikabhāvaṃ gatā dīpasikhā viya nibbutā, evaṃ niruddhe apaṇṇattikabhāvaṃ gate tvaṃ kathaṃ jānissasi, anāgatabuddhānaṃ pana guṇā kinti tayā attano cittena paricchinditvā viditāti pucchanto evamāha. Kiṃ pana te, sāriputta, ahaṃ etarahīti anāgatāpi buddhā ajātā anibbattā anuppannā, tepi kathaṃ tvaṃ jānissasi? Tesañhi jānanaṃ apade ākāse padadassanaṃ viya hoti. Idāni mayā saddhiṃ ekavihāre vasasi, ekato bhikkhāya carasi, dhammadesanākāle dakkhiṇapasse nisīdasi, kiṃ pana mayhaṃ guṇā attano cetasā paricchinditvā viditā tayāti anuyuñjanto evamāha.
沙利纽啊，尔何以知过去以及尔与之有缘者皆已断尽，已证无退转，犹如灯熄灭成静寂？佛陀未来之德，当尔心中细察后，与所知相称之时，尔当知之。沙利纽，我今住一处，与尔一同行于教法，传法时坐于右侧，尔如何能透知我的德？我与尔心心相照，尔透知我之德，于是如此语。
Thero pana pucchite pucchite ‘‘no hetaṃ, bhante’’ti paṭikkhipati. Therassa ca viditampi atthi aviditampi atthi, kiṃ so attano viditaṭṭhāne paṭikkhepaṃ karoti, aviditaṭṭhāneti? Viditaṭṭhāne na karoti, aviditaṭṭhāneyeva karotīti. Thero kira anuyoge āraddheyeva aññāsi. Na ayaṃ anuyogo sāvakapāramīñāṇe, sabbaññutaññāṇe ayaṃ anuyogoti attano sāvakapāramīñāṇe paṭikkhepaṃ akatvā aviditaṭṭhāne sabbaññutaññāṇe paṭikkhepaṃ karoti. Tena idampi dīpeti ‘‘bhagavā mayhaṃ atītānāgatapaccuppannānaṃ buddhānaṃ sīlasamādhipaññāvimuttikāraṇajānanasamatthaṃ sabbaññutaññāṇaṃ natthī’’ti.
然而，当长老被问及“这不是吧，尊者”时，他却否定。长老既有所知也有未知，问他为何在所知道的地方作否定，是说在未知之地否定。就是说，在已知之处他不作否定，只在未知之处才作否定。传说长老在引导之中，只有在困难处才有所认识。此引导非指弟子之究竟智慧，而是在未显通晓之处不作否定，于未知之处才作否定。于是此亦宣说：“世尊于我等过往未来及现在之佛，具足戒定慧解脱之因缘智慧，拥有无所不知之全知智慧实无此事。”
Etthāti etesu atītādibhedesu buddhesu. Atha kiñcarahīti atha kasmā evaṃ ñāṇe asati tayā evaṃ kathitanti vadati.
此言是说，在此乃指过往诸佛一切诸佛中。何以如此称呼？又云何说此智慧非实？其原因即在于此故，如是因此而言。
§143
143.Dhammanvayoti dhammassa paccakkhato ñāṇassa anuyogaṃ anugantvā uppannaṃ anumānañāṇaṃ nayaggāho vidito. Sāvakapāramīñāṇe ṭhatvāva imināva ākārena jānāmi bhagavāti vadati. Therassa hi nayaggāho appamāṇo apariyanto. Yathā sabbaññutaññāṇassa pamāṇaṃ vā pariyanto vā natthi, evaṃ dhammasenāpatino nayaggāhassa. Tena so ‘‘iminā evaṃvidho, iminā anuttaro satthā’’ti jānāti. Therassa hi nayaggāho sabbaññutaññāṇagatiko eva. Idāni taṃ nayaggāhaṃ pākaṭaṃ kātuṃ upamāya dassento seyyathāpi, bhantetiādimāha. Tattha yasmā majjhimapadese nagarassa uddhāpapākārādīni thirāni vā hontu, dubbalāni vā, sabbaso vā pana mā hontu, corāsaṅkā na hoti, tasmā taṃ aggahetvā paccantimanagaranti āha. Daḷhuddhāpanti thirapākārapādaṃ. Daḷhapākāratoraṇanti thirapākārañceva thirapiṭṭhasaṅghāṭañca. Ekadvāranti kasmā āha? Bahudvāre hi nagare bahūhi paṇḍitadovārikehi bhavitabbaṃ. Ekadvāre ekova vaṭṭati. Therassa ca paññāya sadiso añño natthi. Tasmā attano paṇḍitabhāvassa opammatthaṃ ekaṃyeva dovārikaṃ dassetuṃ ekadvāra’’nti āha. Paṇḍitoti paṇḍiccena samannāgato. Byattoti veyyattiyena samannāgato visadañāṇo. Medhāvīti ṭhānuppattikapaññāsaṅkhātāya medhāya samannāgato. Anupariyāyapathanti anupariyāyanāmakaṃ pākāramaggaṃ. Pākārasandhinti dvinnaṃ iṭṭhakānaṃ apagataṭṭhānaṃ. Pākāravivaranti pākārassa chinnaṭṭhānaṃ.
143.「法脉」者，依止法资之知识之引导，得到生起之推理智慧，引导作用，谓之合引。长老之究竟智慧有此相，以此势故自知谓“我即是世尊”。其引导无有边际无有尽头。譬如遍知全知智慧亦无其量无其边。法之大将军引导亦然。于是知此引导者即此无上师也。长老之引导必归于究竟全知智慧。今示其引导之明证，以喻如“尊者某称”等语。因市中心地段，城门有升降之门或者固定之门，有坚固闸门及庇护门栅、铁栅门等。为何称为一门？因城中多门，唯有一门独门。长老之智慧无人可及。故为显其智慧庄严而说唯有一门。智慧者，谓由智慧力具足。明了者，由明了力具足。聪慧者，谓具智慧明窍。不绕行道，谓所谓不绕道之城门道路。围墙连结者，谓二门间连结之所在。闸门空隙者，谓围墙中断尚未关闭之地也。
Cetaso upakkileseti pañca nīvaraṇāni cittaṃ upakkilesenti kiliṭṭhaṃ karonti upatāpenti vibādhenti, tasmā ‘‘cetaso upakkilesā’’ti vuccanti. Paññāya dubbalīkaraṇeti nīvaraṇā uppajjamānā anuppannāya paññāya uppajjituṃ na denti, uppannāya paññāya vaḍḍhituṃ na denti, tasmā ‘‘paññāya dubbalīkaraṇā’’ti vuccanti. Suppatiṭṭhitacittāti catūsu satipaṭṭhānesu suṭṭhu ṭhapitacittā hutvā. Satta bojjhaṅge yathābhūtanti satta bojjhaṅge yathāsabhāvena bhāvetvā. Anuttaraṃ sammāsambodhinti arahattaṃ sabbaññutaññāṇaṃ vā paṭivijjhiṃsūti dasseti.
心之烦恼，谓五盖于心使心烦秽，作污秽，苦恼，阻碍，故名“心之烦恼”。由智慧薄弱使生障碍，未生时不生智慧，已生时不增慧，故称“智慧之薄弱”。谓心正立于四念处已成不退，不退之心。内七觉支正修如实，正修七觉支与本质。究竟正觉成就阿拉汉及无所不知全知之智证。
Apicettha satipaṭṭhānāti vipassanā. Sambojjhaṅgā maggo. Anuttarāsammāsambodhi arahattaṃ. Satipaṭṭhānāti vā maggāti vā bojjhaṅgamissakā. Sammāsambodhi arahattameva. Dīghabhāṇakamahāsīvatthero panāha ‘‘satipaṭṭhāne vipassanāti gahetvā bojjhaṅge maggo ca sabbaññutaññāṇañcāti gahite sundaro pañho bhaveyya, na panevaṃ gahita’’nti. Iti thero sabbaññubuddhānaṃ nīvaraṇappahāne satipaṭṭhānabhāvanāya sambodhiyañca majjhe bhinnasuvaṇṇarajatānaṃ viya nānattābhāvaṃ dasseti.
所谓荐习四念处者，谓观照。四念处即觉支之道。究竟正觉即阿拉汉也。四念处即为道，觉支即为支分。阿拉汉即觉成正觉。长老大手长老言：“若能了知四念处之观照，觉支与道及无所不知全知，则此问便是极美妙之问，非徒此而已。”长老借此示现无所不知诸佛于断烦恼、修四念处及成就觉悟中，犹如金银异色而无差别。
Idha ṭhatvā upamā saṃsandetabbā – āyasmā hi sāriputto paccantanagaraṃ dassesi, pākāraṃ dassesi, pariyāyapathaṃ dassesi, dvāraṃ dassesi, paṇḍitadovārikaṃ dassesi, nagaraṃ pavesanakanikkhamanake oḷārike pāṇe dassesi, paṇḍitadovārikassa tesaṃ pāṇānaṃ pākaṭabhāvañca dassesi. Tattha kiṃ kena sadisanti ce. Nagaraṃ viya hi nibbānaṃ, pākāro viya sīlaṃ, pariyāyapatho viya hirī, dvāraṃ viya ariyamaggo, paṇḍitadovāriko viya dhammasenāpati, nagarappavisanakanikkhamanakaoḷārikapāṇā viya atītānāgatapaccuppannā buddhā, dovārikassa tesaṃ pāṇānaṃ pākaṭabhāvo viya āyasmato sāriputtassa atītānāgatapaccuppannabuddhānaṃ sīlasamathādīhi pākaṭabhāvo. Ettāvatā therena bhagavā evamahaṃ sāvakapāramīñāṇe ṭhatvā dhammanvayena nayaggāhena jānāmīti attano sīhanādassa anuyogo dinno hoti.
此处应当立起比喻作说明：具寿尊者沙利主持见示现今城镇，示以城墙，环径，出入门，智慧城门，进入城镇、出城镇及卫士手等；示以智慧城门之门卫手之现其明显之处。问其意喻为何？譬如城市即涅槃，城墙即戒，环径即羞耻，门户即圣道，智慧门卫即法之大将军，进出城镇及门卫手即过去未来及现在诸佛，智慧门卫及门卫手之明显亦如具寿尊者沙利主持过去未来现在佛之戒定等明显如是。由此，世尊以长老为据立弟子究竟智慧，依据法脉予以引导，授予其狮吼之引导。
§144
144.Idhāhaṃ, bhante, yena bhagavāti imaṃ desanaṃ kasmā ārabhi ? Sāvakapāramīñāṇassa nipphattidassanatthaṃ. Ayañhettha adhippāyo, bhagavā ahaṃ sāvakapāramīñāṇaṃ paṭilabhanto pañcanavutipāsaṇḍe na aññaṃ ekampi samaṇaṃ vā brāhmaṇaṃ vā upasaṅkamitvā sāvakapāramīñāṇampi paṭilabhiṃ, tumheyeva upasaṅkamitvā tumhe payirupāsanto paṭilabhinti. Tattha idhāti nipātamattaṃ. Upasaṅkamiṃ dhammasavanāyāti tumhe upasaṅkamanto panāhaṃ na cīvarādihetu upasaṅkamanto, dhammasavanatthāya upasaṅkamanto. Evaṃ upasaṅkamitvā sāvakapāramīñāṇaṃ paṭilabhiṃ. Kadā pana thero dhammasavanatthāya upasaṅkamantoti. Sūkarakhataleṇe bhāgineyyadīghanakhaparibbājakassa vedanāpariggahasuttantakathanadivase (ma. ni. 2.205) upasaṅkamanto, tadāyeva sāvakapāramīñāṇaṃ paṭilabhīti. Taṃdivasañhi thero tālavaṇṭaṃ gahetvā bhagavantaṃ bījamāno ṭhito taṃ desanaṃ sutvā tattheva sāvakapāramīñāṇaṃ hatthagataṃ akāsi. Uttaruttaraṃ paṇītapaṇītanti uttaruttarañceva paṇītapaṇītañca katvā desesi. Kaṇhasukkasappaṭibhāganti kaṇhañceva sukkañca. Tañca kho sappaṭibhāgaṃ savipakkhaṃ katvā. Kaṇhaṃ paṭibāhitvā sukkaṃ, sukkaṃ paṭibāhitvā kaṇhanti evaṃ sappaṭibhāgaṃ katvā kaṇhasukkaṃ desesi, kaṇhaṃ desentopi ca saussāhaṃ savipākaṃ desesi, sukkaṃ desentopi saussāhaṃ savipākaṃ desesi.
144. 尊者，请问世尊以何因缘开始此说？是为显现比库波罗蜜智得成就的缘故。此处所依，是世尊已得比库波罗蜜智，于五十余次反复修习中未曾有他沙门婆罗门到近前，唯有弟子等亲近而得其智。此言乃至仅为形式上的“近前”，所谓近前非为衣钵等表象之故，而为听法目的而近前。如此亲近而得比库波罗蜜智。何以尊者为听法之故亲近呢？曾于《苦竹叶经》等（中部尼剑2.205）中的游方苦行者之日，亦如是亲近，彼时亦得比库波罗蜜智。随年后尊者扶持世尊，听闻此教，即时得此智。世尊次第以清净纯净讴歌法义。所谓黑、白部分，乃黑色与白色的对立分段。由此将二者对应分类，先谢黑后演白，先谢白后演黑，皆分别说清交互对立，故以黑白互为部分而诠释，述黑白二色之法。
Tasmiṃ dhamme abhiññā idhekaccaṃ dhammaṃ dhammesu niṭṭhamagamanti tasmiṃ desite dhamme ekaccaṃ dhammaṃ nāma sāvakapāramīñāṇaṃ sañjānitvā dhammesu niṭṭhamagamaṃ. Katamesu dhammesūti? Catusaccadhammesu. Etthāyaṃ therasallāpo, kāḷavallavāsī sumatthero tāva vadati ‘‘catusaccadhammesu idāni niṭṭhagamanakāraṇaṃ natthi. Assajimahāsāvakassa hi diṭṭhadivaseyeva so paṭhamamaggena catusaccadhammesu niṭṭhaṃ gato, aparabhāge sūkarakhataleṇadvāre upari tīhi maggehi catusaccadhammesu niṭṭhaṃ gato, imasmiṃ pana ṭhāne ‘dhammesū’ti buddhaguṇesu niṭṭhaṃ gato’’ti. Lokantaravāsī cūḷasīvatthero pana ‘‘sabbaṃ tatheva vatvā imasmiṃ pana ṭhāne ‘dhammesū’ti arahatte niṭṭhaṃ gato’’ti āha. Dīghabhāṇakatipiṭakamahāsīvatthero pana ‘‘tatheva purimavādaṃ vatvā imasmiṃ pana ṭhāne ‘dhammesū’ti sāvakapāramīñāṇe niṭṭhaṃ gato’’ti vatvā ‘‘buddhaguṇā pana nayato āgatā’’ti āha.
在此法中，有一部分法得证通达，有一部分法名为比库波罗蜜智成就而终结于诸法。是何诸法？即四圣谛法。此为长老的说法，居於迦娄卫的尊者须摩泰长老如是言：‘在四圣谛法中，不存在终结之因。有大弟子阿沙基在生日前一日，初次于四圣谛法中证得初果，后于苦竹叶经门上，沿三道皆成就四圣谛，且于此处“法中”毕竟成就佛德。’而世间异住尊者小须瓦长老则言：‘虽然法中若尽皆如此，然于阿拉汉果中毕竟皆成就。’长篇经言尊大须瓦长老亦言：‘虽重覆前人之说，于此处“法中”毕竟成就于比库波罗蜜智，且佛德已导引而至。’
Satthari pasīdinti evaṃ sāvakapāramīñāṇadhammesu niṭṭhaṃ gantvā bhiyyosomattāya ‘‘sammāsambuddho vata so bhagavā’’ti satthari pasīdiṃ. Svākkhāto bhagavatā dhammoti suṭṭhu akkhāto sukathito niyyāniko maggo phalatthāya niyyāti rāgadosamohanimmadanasamattho.
师长欢喜，因在比库波罗蜜智诸法中最终到达，更令心悦诚服‘如来正实是世尊’。佛说之法已广为宣扬，述说适当善巧，方便引导，能断尽诸烦恼与迷惑，堪堪成就涅槃之道。
Suppaṭipanno saṅghoti buddhassa bhagavato sāvakasaṅghopi vaṅkādidosavirahitaṃ sammāpaṭipadaṃ paṭipannattā suppaṭipannoti pasannomhi bhagavatīti dasseti.
步履安稳之僧团，谓乃佛及其弟子群，修行纯净无过失，正当正行，故称为步履安稳之僧团，足可使世尊欢喜而发赞。
Kusaladhammadesanāvaṇṇanā善法开示注释
§145
145. Idāni divāṭṭhāne nisīditvā samāpajjite soḷasa aparāpariyadhamme dassetuṃ aparaṃ pana bhante etadānuttariyanti desanaṃ ārabhi. Tattha anuttariyanti anuttarabhāvo. Yathā bhagavādhammaṃ desetīti yathā yenākārena yāya desanāya bhagavā dhammaṃ deseti, sā tumhākaṃ desanā anuttarāti vadati. Kusalesu dhammesūti tāya desanāya desitesu kusalesu dhammesupi bhagavāva anuttaroti dīpeti. Yā vā sā desanā, tassā bhūmiṃ dassentopi ‘‘kusalesu dhammesū’’ti āha. Tatrime kusalā dhammāti tatra kusalesu dhammesūti vuttapade ime kusalā dhammā nāmāti veditabbā. Tattha ārogyaṭṭhena, anavajjaṭṭhena, kosallasambhūtaṭṭhena, niddarathaṭṭhena, sukhavipākaṭṭhenāti pañcadhā kusalaṃ veditabbaṃ. Tesu jātakapariyāyaṃ patvā ārogyaṭṭhena kusalaṃ vaṭṭati. Suttantapariyāyaṃ patvā anavajjaṭṭhena. Abhidhammapariyāyaṃ patvā kosallasambhūtaniddarathasukhavipākaṭṭhena. Imasmiṃ pana ṭhāne bāhitikasuttantapariyāyena (ma. ni. 2.358) anavajjaṭṭhena kusalaṃ daṭṭhabbaṃ.
145. 今当昼日静处安坐，正念专注于十六种断除罪垢之法门，且以佛所说法为依准起立说法。于此所谓无上，谓言无上者。如世尊宣说法之本义与行道禀受，谓此为汝之无上教法。对善法修持，则以此教法为最无上。所谓善法者，即四正谛法。由此可知其三种善法义理，自可明白。此中五种善法为：健康坚固无病、无过失坚固具德能、聪慧善巧生起、无昏沉安乐出现、幸福果报增长。于生起故事下知健康具足；于经文陈说下知无过失；于阿毗达摩诠释下知生智慧与祛昏沉及安乐果报。此处则当从外典经文（中部尼剑2.358）中观察无过失具足善法。
Cattāro satipaṭṭhānāti cuddasavidhena kāyānupassanāsatipaṭṭhānaṃ, navavidhena vedanānupassanāsatipaṭṭhānaṃ , soḷasavidhena cittānupassanāsatipaṭṭhānaṃ, pañcavidhena dhammānupassanāsatipaṭṭhānanti evaṃ nānānayehi vibhajitvā samathavipassanāmaggavasena lokiyalokuttaramissakā cattāro satipaṭṭhānā desitā. Phalasatipaṭṭhānaṃ pana idha anadhippetaṃ. Cattāro sammappadhānāti paggahaṭṭhena ekalakkhaṇā, kiccavasena nānākiccā. ‘‘Idha bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāyā’’tiādinā nayena samathavipassanāmaggavasena lokiyalokuttaramissakāva cattāro sammappadhānā desitā. Cattāro iddhipādāti ijjhanaṭṭhena ekasaṅgahā, chandādivasena nānāsabhāvā. ‘‘Idha bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāvetī’’tiādinā nayena samathavipassanāmaggavasena lokiyalokuttaramissakāva cattāro iddhipādā desitā.
四念处，即用十四种身观的身念处，九种受观的受念处，十六种心观的心念处，五种法观的法念处，将各分别解析，以止观双运之道，现世与出世间皆以此普遍示教四念处。果念处不在此涵盖。四正勤则为执持一事，分别多种行为。谓：“比库应于未现恶不善法不生时，勤修断除。”此中四正勤已依止止观双运，达成世间及出世间广泛造识。四如意足乃以意志为一聚合，涵摄多种欲念，如：“比库具欲之意，修习如意足等。”此四如意足亦得止观双运，普及世间出世间广泛修法。
Pañcindriyānīti ādhipateyyaṭṭhena ekalakkhaṇāni, adhimokkhādisabhāvavasena nānāsabhāvāni. Samathavipassanāmaggavaseneva ca lokiyalokuttaramissakāni saddhādīni pañcindriyāni desitāni. Pañca balānīti upatthambhanaṭṭhena akampiyaṭṭhena vā ekasaṅgahāni, salakkhaṇena nānāsabhāvāni . Samathavipassanāmaggavaseneva lokiyalokuttaramissakāni saddhādīni pañca balāni desitāni. Satta bojjhaṅgāti niyyānaṭṭhena ekasaṅgahā, upaṭṭhānādinā salakkhaṇena nānāsabhāvā. Samathavipassanā maggavaseneva lokiyalokuttaramissakā satta bojjhaṅgā desitā.
所谓五根，是指以支配为本体而各具独特性质的单一特性；而五力则是指以坚固不可动摇为本体而各具不同性质的统一整体。凭借止观修行的道路，既有世俗亦有出世的殊胜，于信等诸法中所宣说的五根。五力以支撑或不动摇为本体构成统一整体，各具特点而形态各异。依止止观修行道，五力亦是世俗与出世间的殊胜信根所教示的五种力量。所谓七觉支，是指从根本目的而言构成的统一整体，其涵盖念等诸觉支则多种多样。止观修行之道中，七觉支为世俗及出世间殊胜境界而宣讲。
Ariyo aṭṭhaṅgiko maggoti hetuṭṭhena ekasaṅgaho, dassanādinā salakkhaṇena nānāsabhāvo. Samathavipassanāmaggavaseneva lokiyalokuttaramissako ariyo aṭṭhaṅgiko maggo desitoti attho.
所谓圣八正道，是以根本因缘为统一整体，凭藉正见等观照形成多种特性。依止止观修行之道，圣八正道为世俗及出世间殊胜引导之圣道。
Idha, bhante, bhikkhu āsavānaṃ khayāti idaṃ kimatthaṃ āraddhaṃ? Sāsanassa pariyosānadassanatthaṃ. Sāsanassa hi na kevalaṃ maggeneva pariyosānaṃ hoti, arahattaphalena pana hoti. Tasmā taṃ dassetuṃ idamāraddhanti veditabbaṃ. Etadānuttariyaṃ, bhante, kusalesu dhammesūti bhante yā ayaṃ kusalesu dhammesu evaṃdesanā, etadānuttariyaṃ. Taṃbhagavāti taṃ desanaṃ bhagavā asesaṃ sakalaṃ abhijānāti. Taṃ bhagavatoti taṃ desanaṃ bhagavato asesaṃ abhijānato. Uttari abhiññeyyaṃ natthīti taduttari abhijānitabbaṃ natthi, ayaṃ nāma ito añño dhammo vā puggalo vā yaṃ bhagavā na jānātīti idaṃ natthi. Yadabhijānaṃ añño samaṇo vāti yaṃ tumhehi anabhiññātaṃ, taṃ añño samaṇo vā brāhmaṇo vā abhijānanto bhagavatā bhiyyobhiññataro assa, adhikatarapañño bhaveyya. Yadidaṃ kusalesu dhammesūti ettha yadidanti nipātamattaṃ, kusalesu dhammesu bhagavatā uttaritaro natthīti ayametthattho. Iti bhagavāva kusalesu dhammesu anuttaroti dassento ‘‘imināpi kāraṇena evaṃpasanno ahaṃ, bhante, bhagavatī’’ti dīpeti. Ito paresu aparaṃ panātiādīsu visesamattameva vaṇṇayissāma. Purimavārasadisaṃ pana vuttanayeneva veditabbaṃ.
尊者，此有比库以断除烦恼为目的，作此努力者为何？答案为示现教法之圆满终结。教法并非仅止于道，而是达至阿拉汉果位之成果。故而发起此努力，目的是令众生知晓。其名为无上胜善法，是者尊者，正是这胜善法的教说。胜善法即世尊全知无漏之教法。所谓世尊，即是说此教法为世尊完整了知。对于更高究竟之知不存在他法，亦无人或他法人不认识世尊之理，此则不存在。如若有人说“这般知识是他沙门所有”，那么他沙门或婆罗门若比世尊更明达人，更具智慧，则理应如此。但所谓胜善法，当中所指胜，即表明无他法能胜过世尊于此胜善法中之知。故世尊宣说诸胜善法时，名为“由此因缘我成就清净、尊者世尊”为明示。今后于他处及不同方面将更详述，今仅于原限明白。因此以往所说，仍当视之为知。
Āyatanapaṇṇattidesanāvaṇṇanā处施设开示注释
§146
146.Āyatanapaṇṇattīsūti āyatanapaññāpanāsu. Idāni tā āyatanapaññattiyo dassento chayimāni, bhantetiādimāha. Āyatanakathā panesā visuddhimagge vitthārena kathitā, tena na taṃ vitthārayissāma, tasmā tattha vuttanayeneva sā vitthārato veditabbā.
146.所谓十八处名，是指十八处之列举陈说。如今这十八处举例有所说明，例如诸尊所言。关于十八处之说，已于净道中广泛详细阐述，故此不复繁述，应仅于此处作简要说明以便了解。
Etadānuttariyaṃ, bhante, āyatanapaṇṇattīsūti yāyaṃ āyatanapaṇṇattīsu ajjhattikabāhiravavatthānādivasena evaṃ desanā, etadānuttariyaṃ. Sesaṃ vuttanayameva.
尊者，所谓十八处名，是指对十八处内外境及环境诸相所作之如实宣说，此宣说即为无上之义义。余下各种述说，皆属此类意涵。
Gabbhāvakkantidesanāvaṇṇanā入胎开示注释
§147
147.Gabbhāvakkantīsūti gabbhokkamanesu. Tā gabbhāvakkantiyo dassento catasso imā, bhantetiādimāha. Tattha asampajānoti ajānanto sammūḷho hutvā. Mātukucchiṃ okkamatīti paṭisandhivasena pavisati. Ṭhātīti vasati. Nikkhamatīti nikkhamantopi asampajāno sammūḷhova nikkhamati. Ayaṃ paṭhamāti ayaṃ pakatilokiyamanussānaṃ paṭhamā gabbhāvakkanti.
147.所谓胚胎入胎者，是指胚胎的进入。提及胚胎入胎时，宣说四种情况，例如诸尊之语。其包含无知，即因不明了或迷乱状态而进入。入胎是指因生殖结合而进入母胎。停留则指处于母胎之中。离开则指即使在迷乱无知状态，胚胎依旧从母胎中出生。此为第一种，为世俗间凡夫之胚胎入胎的首种情形。
Sampajāno mātukucchiṃ okkamatīti okkamanto sampajāno asammūḷho hutvā okkamati.
正知者进入母腹时，即由进入而成正知者。进入者即正知者，非愚痴者而进入。
Ayaṃdutiyāti ayaṃ asītimahātherānaṃ sāvakānaṃ dutiyā gabbhāvakkanti. Te hi pavisantāva jānanti, vasantā ca nikkhamantā ca na jānanti.
此『第二』者谓第二胎动，是指五百岁以上长老弟子的第二胎动。因为他们入胎时心知其入，居胎时知其居，出胎时则不知。
Ayaṃ tatiyāti ayaṃ dvinnañca aggasāvakānaṃ paccekabodhisattānañca tatiyā gabbhāvakkanti. Te kira kammajehi vātehi adhosirā uddhaṃpādā anekasataporise papāte viya yonimukhe khittā tāḷacchiggaḷena hatthī viya sambādhena yonimukhena nikkhamamānā anantaṃ dukkhaṃ pāpuṇanti. Tena nesaṃ ‘‘mayaṃ nikkhamamhā’’ti sampajānatā na hoti. Evaṃ pūritapāramīnampi ca sattānaṃ evarūpe ṭhāne mahantaṃ dukkhaṃ uppajjatīti alameva gabbhāvāse nibbindituṃ alaṃ virajjituṃ.
此『第三』者谓两种上位弟子及独觉菩萨的第三胎动。言其因业风等，头下足上，众多百人仿佛坠落于母体口，钝刺钳制犹如象被绑缚，从胎口出时遭无尽苦。故其无『吾将出胎』之正知。如此即使达至波罗蜜充足之众生，亦于此处生巨苦，故最为嫌弃胎内生活，难以淡除厌离。
Ayaṃ catutthāti ayaṃ sabbaññubodhisattānaṃ vasena catutthā gabbhāvakkanti. Sabbaññubodhisattā hi mātukucchismiṃ paṭisandhiṃ gaṇhantāpi jānanti, tattha vasantāpi jānanti, nikkhamantāpi jānanti, nikkhamanakālepi ca te kammajavātā uddhaṃpāde adhosire katvā khipituṃ na sakkonti, dve hatthe pasāretvā akkhīni ummīletvā ṭhitakāva nikkhamanti. Bhavaggaṃ upādāya avīciantare añño tīsu kālesu sampajāno nāma natthi ṭhapetvā sabbaññubodhisatte. Teneva nesaṃ mātukucchiṃ okkamanakāle ca nikkhamanakāle ca dasasahassilokadhātu kampatīti. Sesamettha vuttanayeneva veditabbaṃ.
此『第四』者谓一切悉知菩萨所住意境之第四胎动。悉知菩萨于母腹结业时亦知全知，既知居胎，亦知出胎，且出时因业风之故无法将头迅速从胎口推出，乃以双手撑开眼睛，经久站立方出。承付正法者中于三时无正知者，不设一法于全知菩萨，故彼入胎和出胎之时，天地震动如十万劫常现。余下之意亦由此处所宣说，应当领悟。
Ādesanavidhādesanāvaṇṇanā教示方式开示注释
§148
148.Ādesanavidhāsūti ādesanakoṭṭhāsesu. Idāni tā ādesanavidhā dassento catasso imātiādimāha. Nimittena ādisatīti āgatanimittena gatanimittena ṭhitanimittena vā idaṃ nāma bhavissatīti katheti.
148.【说教方法】此在说教章节末尾。现在说的是四种说教方法，故言如是。以标志为始，即以到达的标志、离开的标志、停留的标志来称谓为此说法。
Tatridaṃ vatthu – eko rājā tisso muttā gahetvā purohitaṃ pucchi ‘‘kiṃ me, ācariya, hatthe’’ti? So ito cito ca olokesi. Tena ca samayena ekā sarabū ‘‘makkhikaṃ gahessāmī’’ti pakkhandi, gahaṇakāle makkhikā palātā, so makkhikāya muttattā ‘‘muttā mahārājā’’ti āha. Muttā tāva hotu, kati muttāti? So puna nimittaṃ olokesi. Atha avidūre kukkuṭo tikkhattuṃ saddaṃ nicchāresi. Brāhmaṇo ‘‘tisso mahārājā’’ti āha. Evaṃ ekacco āgatanimittena katheti. Etenupāyena gataṭhitani mittehipi kathanaṃ veditabbaṃ.
此地故事：一王手持三只蜂巢，问尊师『师，吾手中何物？』师上下端详。此时有一小飞鸟谎称『将抓苍蝇』，飞去后因蜂蛰而自称为『蜂巢大王』。王复察标志，远处公鸡鸣啼三声，婆罗门曰『三大王』。如此或用到达标志，讲解去留停三者之说。由此方法，亦应明了他方的朋友讲说。
Amanussānanti yakkhapisācādīnaṃ. Devatānanti cātumahārājikādīnaṃ. Saddaṃ sutvāti aññassa cittaṃ ñatvā kathentānaṃ saddaṃ sutvā. Vitakkavipphārasaddanti vitakkavipphāravasena uppannaṃ vippalapantānaṃ suttapamattādīnaṃ saddaṃ. Sutvāti taṃ saddaṃ sutvā. Yaṃ vitakkayato tassa so saddo uppanno, tassa vasena ‘‘evampi te mano’’ti ādisati. Manosaṅkhārā paṇihitāti cittasaṅkhārā suṭṭhapitā. Vitakkessatīti vitakkayissati pavattessatīti pajānāti. Jānanto ca āgamanena jānāti, pubbabhāgena jānāti, antosamāpattiyaṃ cittaṃ oloketvā jānāti. Āgamanena jānāti nāma kasiṇaparikammakāleyeva yenākārena esa kasiṇabhāvanaṃ āraddho paṭhamajjhānaṃ vā…pe… catutthajjhānaṃ vā aṭṭhasamāpattiyo vā nibbattessatīti jānāti. Pubbabhāgena jānāti nāma samathavipassanāya āraddhāyeva jānāti, yenākārena esa vipassanaṃ āraddho sotāpattimaggaṃ vā nibbattessati, sakadāgāmimaggaṃ vā nibbattessati, anāgāmimaggaṃ vā nibbattessati, arahattamaggaṃ vā nibbattessatīti jānāti. Antosamāpattiyaṃ cittaṃ oloketvā jānāti nāma yenākārena imassa manosaṅkhārā suṭṭhapitā, imassa nāma cittassa anantarā imaṃ nāma vitakkaṃ vitakkessati. Ito vuṭṭhitassa etassa hānabhāgiyo vā samādhi bhavissati, ṭhitibhāgiyo vā visesabhāgiyo vā nibbedhabhāgiyo vā abhiññāyo vā nibbattessatīti jānāti.
所谓非人，即是夜叉、鬼魅等。所谓天人，即是四大天王等众。听闻声响，是指他人心识认识、言说声音已闻。所谓意念转变声，是由意念转变所生的声音，源于所生成的错误讲话等。所谓听闻，是指已闻此声音。由意念所生的声音出现，心依此而起“你的心如此”之念。所谓心所构成，是已生成的心所分支。所谓意念者，知其将产生、正在发生之意念。且知晓此意念之来临，亦知其之前部分，亦观照其中心之结束。所谓来临，指正是气界修行时由某种方式起始之初禅、二禅……至四禅、第八禅的生起。所谓之前部分，乃止观修习时起始时，正是内观引发的声闻圣道或圣果涅槃。所谓中心结束，乃观内心时，知此心所构已成，心随即起意念心所。由此产生者或集散定，或静定，或特别定，或神通，皆将成就，明了无疑。
Tattha puthujjano cetopariyañāṇalābhī puthujjanānaṃyeva cittaṃ jānāti, na ariyānaṃ. Ariyesupi heṭṭhimo heṭṭhimo uparimassa uparimassa cittaṃ na jānāti, uparimo pana heṭṭhimassa jānāti. Etesu ca sotāpanno sotāpattiphalasamāpattiṃ samāpajjati. Sakadāgāmī, anāgāmī, arahā, arahattaphalasamāpattiṃ samāpajjati. Uparimo heṭṭhimaṃ na samāpajjati. Tesañhi heṭṭhimā heṭṭhimā samāpatti tatrupapattiyeva hoti. Tatheva taṃ hotīti idaṃ ekaṃsena tatheva hoti. Cetopariyañāṇavasena ñātañhi aññathābhāvī nāma natthi. Sesaṃ purimanayeneva yojetabbaṃ.
在此，凡夫不过是得到心识转变的境界，只有凡夫之心能认识，非圣者心不能认识。圣者的心亦是上与下相继，而非上下皆能认识。其中文圣道初果者得入圣道圣果之果。斯迦陀阿拉汉，斯陀含阿拉汉，阿那含阿拉汉，阿拉汉及其圣果，都不能进入心下部分之转变。唯心上部分有转变而成。此种上部分转变，正于圣果现前时产生。如此则此确实成就。以心识转变智慧所知，别无他法。余支必须用先前法来接合。
Dassanasamāpattidesanāvaṇṇanā对见等至教说的解释
§149
149.Ātappamanvāyātiādi brahmajāle vitthāritameva. Ayaṃ panettha saṅkhepo, ātappanti vīriyaṃ. Tadeva padahitabbato padhānaṃ. Anuyuñjitabbato anuyogo.Appamādanti satiavippavāsaṃ. Sammāmanasikāranti anicce aniccantiādivasena pavattaṃ upāyamanasikāraṃ. Cetosamādhinti paṭhamajjhānasamādhiṃ. Ayaṃ paṭhamā dassanasamāpattīti ayaṃ dvattiṃ sākāraṃ paṭikūlato manasikatvā paṭikūladassanavasena uppāditā paṭhamajjhānasamāpatti paṭhamā dassanasamāpatti nāma, sace pana taṃ jhānaṃ pādakaṃ katvā sotāpanno hoti, ayaṃ nippariyāyeneva paṭhamā dassanasamāpatti.
第149条「以勤勉行为等如梵网展开」。这里略说，所谓勤勉即是精进。应以此为根本道理，必须用此持续精进而发生。所谓谨慎，乃是正念不忘。所谓正念，是对无常、无常等诸相不断改变现象的正确观照。所谓心定，是指初禅定。此即初次见法之果现起，即初次见法所成就之果，如果此禅定成为根基，便成就了圣道初果；否则即无此果。
Atikkamma cāti atikkamitvā ca. Chavimaṃsalohitanti chaviñca maṃsañca lohitañca. Aṭṭhiṃ paccavekkhatīti aṭṭhi aṭṭhīti paccavekkhati. Aṭṭhi aṭṭhīti paccavekkhitvā uppāditā aṭṭhiārammaṇā dibbacakkhupādakajjhānasamāpatti dutiyā dassanasamāpatti nāma. Sace pana taṃ jhānaṃ pādakaṃ katvā sakadāgāmimaggaṃ nibbatteti. Ayaṃ nippariyāyena dutiyā dassanasamāpatti. Kāḷavallavāsī sumatthero pana ‘‘yāva tatiyamaggā vaṭṭatī’’ti āha.
所谓越过，即是超越。所谓肉色鲜红，指肌肉与血液。所谓察骨，即察看骨头。察看骨头后出现骨盘相，即他力（神通）眼者所证得之禅定，名为第二次见法之果。若此禅定成为根基，即成斯陀含果。这是第二次见法之果。于实务上，此谓顺遂。黑须长者尊者苏摩特则说：「至第三果方生起」。
Viññāṇasotanti viññāṇameva. Ubhayato abbocchinnanti dvīhipi bhāgehi acchinnaṃ. Idha loke patiṭṭhitañcāti chandarāgavasena imasmiñca loke patiṭṭhitaṃ. Dutiyapadepi eseva nayo. Kammaṃ vā kammato upagacchantaṃ idha loke patiṭṭhitaṃ nāma. Kammabhavaṃ ākaḍḍhantaṃ paraloke patiṭṭhitaṃ nāma. Iminā kiṃ kathitaṃ? Sekkhaputhujjanānaṃ cetopariyañāṇaṃ kathitaṃ. Sekkhaputhujjanānañhi cetopariyañāṇaṃ tatiyā dassanasamāpatti nāma.
所谓识流，即是识自身。所谓两边皆未断者，是指两边相续未断。此处“世间安立”，意指于欲爱嗔恨等烦恼所染世间中安立。第二句亦是如此。所造业或从业随之而来者，即是世间的安立。不断恶业所导致之他世安立，亦名“世间安立”。此意所指为何？乃说明修习斯陀含果前凡夫所获心识转变境界。斯陀含之心识转变即第三次见法之果。
Idha loke appatiṭṭhitañcāti nicchandarāgattā idhaloke ca appatiṭṭhitaṃ. Dutiyapadepi eseva nayo. Kammaṃ vā kammato na upagacchantaṃ idha loke appatiṭṭhitaṃ nāma. Kammabhavaṃ anākaḍḍhantaṃ paraloke appatiṭṭhitaṃ nāma. Iminā kiṃ kathitaṃ? Khīṇāsavassa cetopariyañāṇaṃ kathitaṃ. Khīṇāsavassa hi cetopariyañāṇaṃ catutthā dassanasamāpatti nāma.
此处“世间不安立”，即由无欲无嗔等故，此世间不生安立。第二句亦是如此。所谓不由业随行者，在世间不生安立。由断恶业所致他世不生安立。此意旨为何？是对已断除烦恼之阿拉汉所获得的心识转变的说明。阿拉汉之心识转变即第四次见法之果。
Apica dvattiṃsākāre āraddhavipassanāpi paṭhamā dassanasamāpatti. Aṭṭhiārammaṇe āraddhavipassanā dutiyā dassanasamāpatti. Sekkhaputhujjanānaṃ cetopariyañāṇaṃ khīṇāsavassa cetopariyañāṇanti idaṃ padadvayaṃ niccalameva. Aparo nayo paṭhamajjhānaṃ paṭhamā dassanasamāpatti . Dutiyajjhānaṃ dutiyā. Tatiyajjhānaṃ tatiyā. Catutthajjhānaṃ catutthā dassanasamāpatti. Tathā paṭhamamaggo paṭhamā dassanasamāpatti. Dutiyamaggo dutiyā. Tatiyamaggo tatiyā. Catutthamaggo catutthā dassanasamāpattīti. Sesamettha purimanayeneva yojetabbaṃ.
此外，有二十二种形态的由初发起的观智，称为第一种见证成就。在八种开端中的由初发起的观智，称为第二种见证成就。普通学习者对心识的上知识断尽无余，这两个词指的就是此静止不动的境界。又有别的路径，即第一禅对应第一种见证成就，第二禅对应第二种，第三禅对应第三种，第四禅对应第四种见证成就。如此，第一道对应第一种见证成就，第二道对应第二种，第三道对应第三种，第四道对应第四种见证成就。余下部分应与之前所说相同，合于首句所引。
Puggalapaṇṇattidesanāvaṇṇanā对人施设教说的解释
§150
150.Puggalapaṇṇattīsūti lokavohāravasena ‘‘satto puggalo naro poso’’ti evaṃ paññāpetabbāsu lokapaññattīsu. Buddhānañhi dve kathā sammutikathā, paramatthakathāti poṭṭhapādasutte (dī. ni. aṭṭha. 1.439-443) vitthāritā.
第150条 关于“世俗名相”（Puggalapaṇṇatti）以世俗通行用语解释，即用“有情、人类”的词句表述，应当理解为俗世用语。佛陀关于二者——即俗世用语与究竟义理——的不同说法，在《出支释》（dī. ni. aṭṭha. 1.439-443）中有详尽阐述。
Tattha puggalapaṇṇattīsūti ayaṃ sammutikathā. Idāni ye puggale paññapento puggalapaṇṇattīsu bhagavā anuttaro hoti, te dassento sattime bhante puggalā. Ubhatobhāgavimuttotiādimāha. Tattha ubhatobhāgavimuttoti dvīhi bhāgehi vimutto, arūpasamāpattiyā rūpakāyato vimutto, maggena nāmakāyato. So catunnaṃ arūpasamāpattīnaṃ ekekato vuṭṭhāya saṅkhāre sammasitvā arahattappattānaṃ, catunnaṃ, nirodhā vuṭṭhāya arahattappattaanāgāmino ca vasena pañcavidho hoti.
其中，所谓“世俗名相”，是指世俗的分类说法。现今，在世俗名相中，凡被称为“人”的那些上等众生，世尊是无上者，他们被称为“众生”。所谓“两分解脱”，是指以二种分别而得的解脱，分别是非形相禅境的解脱和形色之外名相道理的解脱。对四种非形相禅境的分别跳脱，从而断尽行为习气得到阿拉汉果，于无余涅槃的所得称五种，即身行灭、受行灭、想行灭、识行灭及行尽灭。
Pāḷi panettha ‘‘katamo ca puggalo ubhatobhāgavimutto? Idhekacco puggalo aṭṭhavimokkhe kāyena phusitvā viharati, paññāya cassa disvā āsavā parikkhīṇā hontī’’ti (dhātu. 24) evaṃ aṭṭhavimokkhalābhino vasena āgatā. Paññāya vimuttoti paññāvimutto. So sukkhavipassako ca, catūhi jhānehi vuṭṭhāya arahattaṃ pattā cattāro cāti imesaṃ vasena pañcavidhova hoti.
巴利文此处云“何谓两分解脱之人？有起者以八解脱，身触境而住，见慧净，其烦恼断尽”。这是指因八解脱得到的境界。所谓“慧解脱”，即智慧的解脱者。此人甚善于观照，证入四禅，遂得阿拉汉果，四禅般涅槃的功德借此五种境界表现出来。
Pāḷi panettha aṭṭhavimokkhapaṭikkhepavaseneva āgatā. Yathāha ‘‘na heva kho aṭṭha vimokkhe kāyena phusitvā viharati. Paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati puggalo paññāvimutto’’ti (dhātu. 25).
据巴利文所说，此称谓正是指八解脱的断除。佛典中说：“其人不但在八解脱时身触境而住，且见慧净尽烦恼，谓之智慧解脱者。”（《断灭》卷25）
Phuṭṭhantaṃ sacchi karotīti kāyasakkhi. So jhānaphassaṃ paṭhamaṃ phusati, pacchā nirodhaṃ nibbānaṃ sacchikaroti, so sotāpattiphalaṭṭhaṃ ādiṃ katvā yāva arahattamaggaṭṭhā chabbidho hotīti veditabbo. Tenevāha ‘‘idhekacco puggalo aṭṭha vimokkhe kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti. Ayaṃ vuccati puggalo kāyasakkhī’’ti (dhātu. 26).
“身证实有时作证据”，谓身为证人。此证从初禅触境而生起，继而证实现灭、涅槃，从最初的入流果开始直到阿拉汉道的第六阶段，计达六次证实。可知“有起者以八解脱，身触境而住，见慧净尽一切烦恼”，称为“有起者身证实”。（《断灭》卷26）
Diṭṭhantaṃ pattoti diṭṭhippatto. Tatridaṃ saṅkhepalakkhaṇaṃ, dukkhā saṅkhārā sukho nirodhoti ñātaṃ hoti diṭṭhaṃ viditaṃ sacchikataṃ passitaṃ paññāyāti diṭṭhippatto. Vitthārato panesopi kāyasakkhi viya chabbidho hoti. Tenevāha – ‘‘idhekacco puggalo idaṃ dukkhanti yathābhūtaṃ pajānāti…pe… ayaṃ dukkhanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti, tathāgatappaveditā cassa dhammā paññāya vodiṭṭhā honti vocaritā, paññāya cassa disvā ekacce āsavā parikkhīṇā honti. Ayaṃ vuccati puggalo diṭṭhippatto’’ti (dhātu. 27).
所谓『证见』者，即『见果』者。此处有三种归纳标志，谓苦为行，乐为灭，此为已知、已见、已证、已见解者，称为证见。由广义而言，其详尽如同身体之证人。故于此说：“有某人如实彻悟此苦……此人如实彻悟苦集……此人如实彻悟苦灭……此人如实彻悟苦灭之道，亦如来的教义以智慧所明晰者，得以宣说。观其智慧，部分污垢便能被除净。此人即称为证见。”（《根本义》27）
Saddhāya vimuttoti saddhāvimutto. Sopi vuttanayeneva chabbidho hoti. Tenevāha – ‘‘idhekacco puggalo idaṃ dukkhanti yathābhūtaṃ pajānāti, ayaṃ dukkhasamudayoti yathābhūtaṃ pajānāti, ayaṃ dukkhanirodhoti yathābhūtaṃ pajānāti, ayaṃ dukkhanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti, tathāgatappaveditā cassa dhammā paññāya vodiṭṭhā honti vocaritā, paññāya cassa disvā ekacce āsavā parikkhīṇā honti no ca kho yathā diṭṭhippattassa. Ayaṃ vuccati puggalo saddhāvimutto’’ti (dhātu. 28). Etesu hi saddhāvimuttassa pubbabhāgamaggakkhaṇe saddahantassa viya, okappentassa viya, adhimuccantassa viya ca kilesakkhayo hoti. Diṭṭhippattassa pubbabhāgamaggakkhaṇe kilesacchedakaṃ ñāṇaṃ adandhaṃ tikhiṇaṃ sūraṃ hutvā vahati. Tasmā yathā nāma nātitikhiṇena asinā kadaliṃ chindantassa chinnaṭṭhānaṃ na maṭṭhaṃ hoti, asi na sīghaṃ vahati, saddo suyyati, balavataro vāyāmo kātabbo hoti, evarūpā saddhāvimuttassa pubbabhāgamaggabhāvanā. Yathā pana atinisitena asinā kadaliṃ chindantassa chinnaṭṭhānaṃ maṭṭhaṃ hoti, asi sīghaṃ vahati, saddo na suyyati, balavataraṃ vāyāmakiccaṃ na hoti, evarūpā paññāvimuttassa pubbabhāgamaggabhāvanā veditabbā.
所谓『信解解脱』者，即由信解脱。其境界亦如上文所述，体察六分（六种层面）亦如前文述者。故谓：“有某人如实彻悟此苦……此人如实彻悟苦集……此人如实彻悟苦灭……此人如实彻悟苦灭之道，如来的教法以智慧所示，得以宣讲。智慧所观见者，部分烦恼得灭。然而，此人与证见人不同。此人被称为由信解脱者。”（《根本义》28）在此信解解脱之人于前后阶段，恰如信赖者、及时者、超脱者般，烦恼即得断除。证见者于前后阶段，智念如利刃锐利而坚定，勇猛保持。故如同持刀劈开蕉叶者，断面坚固不易滑落，刀刃不易损坏，声音响亮，且须用极力。此等即信解解脱者对前后阶段之修习。譬如粗刀劈蕉叶，断面坚固，刀口锋利，声音不灭，亦无费力之事，此类为由慧解脱者对前后阶段之修习，当得闻知。
Dhammaṃ anussaratīti dhammānusārī. Dhammoti paññā, paññāpubbaṅgamaṃ maggaṃ bhāvetīti attho. Saddhānusārimhipi eseva nayo, ubhopete sotāpattimaggaṭṭhāyeva. Vuttampi cetaṃ ‘‘yassa puggalassa sotāpattiphalasacchikiriyāya paṭipannassa paññindriyaṃ adhimattaṃ hoti, paññāvāhiṃ paññāpubbaṅgamaṃ ariyamaggaṃ bhāveti. Ayaṃ vuccati puggalo dhammānusārī’’ti.
所谓『顺法修行』者，即承行佛法者。法者，谓智慧，谓以智慧为先导而修习圣道之意。以信顺行者亦同样，二者皆于初入流果之际。亦曾云：“凡于某人初现入流果并由此显示智慧势力者，以智慧引领，修行圣道，此人为顺法者。”
Tathā ‘‘yassa puggalassa sotāpattiphalasacchikiriyāya paṭipannassa saddhindriyaṃ adhimattaṃ hoti , saddhāvāhiṃ saddhāpubbaṅgamaṃ ariyamaggaṃ bhāveti. Ayaṃ vuccati puggalo saddhānusārī’’ti. Ayamettha saṅkhepo, vitthārato panesā ubhatobhāgavimuttādikathā visuddhimagge paññābhāvanādhikāre vuttā. Tasmā tattha vuttanayeneva veditabbā. Sesamidhāpi purimanayeneva yojetabbaṃ.
又云：“凡于某人初证入流果并由此显现信心势力者，以信引领，修行圣道，此人为顺信者。”此处简说，详细说则为由二者俱解脱等各别章节所述，关于清净之道修习，智慧之增长，均于此处体现。故可由前文所述方式参究其义，余论亦应依此类推。
Padhānadesanāvaṇṇanā对精勤教说的解释
§151
151.Padhānesūti idha padahanavasena ‘‘satta bojjhaṅgā padhānā’’ti vuttā. Tesaṃ vitthārakathā mahāsatipaṭṭhāne vuttanayeneva veditabbā. Sesamidhāpi purimanayeneva yojetabbaṃ.
151．所谓『精进』，此处以数为基础，即称之为“七觉支之精进”。对此详释，犹如大念处章节中，以论释形式详述。余论亦可由前文类比说明。
Paṭipadādesanāvaṇṇanā对行道教说的解释
§152
152.Dukkhapaṭipadādīsu ayaṃ vitthāranayo – ‘‘tattha katamā dukkhapaṭipadā dandhābhiññā paññā? Dukkhena kasirena samādhiṃ uppādentassa dandhaṃ taṃ ṭhānaṃ abhijānantassa yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi, ayaṃ vuccati dukkhapaṭipadā dandhābhiññā paññā. Tattha katamā dukkhapaṭipadā khippābhiññā paññā? Dukkhena kasirena samādhiṃ uppādentassa khippaṃ taṃ ṭhānaṃ abhijānantassa yā paññā pajānanā…pe… sammādiṭṭhi, ayaṃ vuccati dukkhapaṭipadā khippābhiññā paññā. Tattha katamā sukhapaṭipadā dandhābhiññā paññā? Akicchena akasirena samādhiṃ uppādentassa dandhaṃ taṃ ṭhānaṃ abhijānantassa yā paññā pajānanā…pe… sammādiṭṭhi, ayaṃ vuccati sukhapaṭipadā dandhābhiññā paññā. Tattha katamā sukhapaṭipadā khippābhiññā paññā? Akicchena akasirena samādhiṃ uppādentassa khippaṃ taṃ ṭhānaṃ abhijānantassa yā paññā pajānanā…pe… sammādiṭṭhi, ayaṃ vuccati sukhapaṭipadā khippābhiññā paññā’’ti (vibha. 801). Ayamettha saṅkhepo, vitthāro pana visuddhimagge vutto. Sesamidhāpi purimanayeneva yojetabbaṃ.
152．论苦法修行等处详述，谓：“于苦法修行何为粗犷慧？答曰：于苦境生起某种禅定者，于彼因地所知之智慧……无明为法之辨，于正见，是为苦法修行之粗犷慧。何为苦法修行之迅捷慧？答曰：于苦境生起禅定迅捷者，于彼迅速所识之智慧……正见，是为苦法修行之迅捷慧。何为乐法修行之粗犷慧？答曰：于乐境生起某禅定者，于彼因地所知之智慧……正见，是为乐法修行之粗犷慧。何为乐法修行之迅捷慧？答曰：于乐境生起禅定迅捷者，于彼迅速所识之智慧……正见，是为乐法修行之迅捷慧。”（《分别法》801）此处略说，然详尽说已于清净道论中论及。余论亦宜依此类推。
Bhassasamācārādivaṇṇanā对言谈行为等的解释
§153
153.Na ceva musāvādūpasañhitanti bhassasamācāre ṭhitopi kathāmaggaṃ anupacchinditvā kathentopi idhekacco bhikkhu na ceva musāvādūpasañhitaṃ bhāsati. Aṭṭha anariyavohāre vajjetvā aṭṭha ariyavohārayuttameva bhāsati. Naca vebhūtiyanti bhassasamācāre ṭhitopi bhedakaravācaṃ na bhāsati. Na ca pesuṇiyanti tassāyevetaṃ vevacanaṃ. Vebhūtiyavācā hi piyabhāvassa suññakaraṇato ‘‘pesuṇiya’’nti vuccati. Nāmamevassā etanti mahāsīvatthero avoca. Na ca sārambhajanti sārambhajā ca yā vācā, tañca na bhāsati. ‘‘Tvaṃ dussīlo’’ti vutte, ‘‘tvaṃ dussīlo tavācariyo dussīlo’’ti vā, ‘‘tuyhaṃ āpattī’’ti vutte, ‘‘ahaṃ piṇḍāya caritvā pāṭaliputtaṃ gato’’tiādinā nayena bahiddhā vikkhepakathāpavattaṃ vā karaṇuttariyavācaṃ na bhāsati. Jayāpekkhoti jayapurekkhāro hutvā, yathā hatthako sakyaputto titthiyā nāma dhammenapi adhammenapi jetabbāti saccālikaṃ yaṃkiñci bhāsati, evaṃ jayāpekkho jayapurekkhāro hutvā na bhāsatīti attho. Mantā mantā ca vācaṃ bhāsatīti ettha mantāti vuccati paññā, mantāya paññāya. Puna mantāti upaparikkhitvā. Idaṃ vuttaṃ hoti, bhassasamācāre ṭhito divasabhāgampi kathento paññāya upaparikkhitvā yuttakathameva kathetīti. Nidhānavatinti hadayepi nidahitabbayuttaṃ. Kālenāti yuttapattakālena.
153. 不论是否避免妄语，只要依止于言语交际的规则，即使口说之法未曾中断而继续讲说，也有些比库不以虚假言辞为依归。摈弃八种非圣人所行的语言，只讲说八种圣人应行的正语。不执迷于虚妄言语，即使处于言语交际中，也不讲让人分裂的言说。也不轻佻多言，这种话语因缺乏爱敬而被称为轻佻多言。大长老摩诃悉达多曾说，这就是它们的名称。不起头衔或招摇的言语，沙门们也不讲论。被指称为“你不善行”时，或说“你的行为不善”，或说“你有过失”，或以自己外出托钵、往巴罗达去为由制造纷争等多余的话语，正语贤哲断不讲此类招致纷扰的言辞。所谓待胜者如守城如守胜地者，他即如萨迦子手持剑者，论其正邪必讨伐罪恶，真理之语则应如此论说，但通过待胜者即守胜者的喻术表明，不会胡言乱语。智慧之言即是以智慧为谓，复次智慧乃由于端正检核。这就是说，在言语交际中，日常生活片段经智慧仔细检核后，应当讲说恰当的内容。所谓理由完整者，即心中应当有充分的理由加以论护。适时者，即在适合的时机和情境下讲说。
Evaṃ bhāsitā hi vācā amusā ceva hoti apisuṇā ca apharusā ca asaṭhā ca asamphappalāpā ca. Evarūpā ca ayaṃ vācā catusaccanissitātipi sikkhattayanissitātipi dasakathāvatthunissitātipi terasadhutaṅganissitātipi sattattiṃsabodhipakkhiyadhammanissitātipi magganissitātipi vuccati. Tenāha etadānuttariyaṃ, bhante, bhassasamācāreti taṃ purimanayeneva yojetabbaṃ.
如此所讲的话语，不虚伪、不轻佻、不粗鄙、无欺诈，也非混乱杂乱的杂言。此类言语基于四种真实，且以学习为依止，依十种法论题，依十三种觉支，依七十二种觉悟法门，依圣道八支为依归。由此宣称，尊者，此即所谓无上无比的言语交际，正是前面所述的应当学习的言语交际法。
Sacco cassa saddho cāti sīlācāre ṭhito bhikkhu sacco ca bhaveyya saccakatho saddho ca saddhāsampanno. Nanu heṭṭhā saccaṃ kathitameva, idha kasmā puna vuttanti? Heṭṭhā vācāsaccaṃ kathitaṃ. Sīlācāre ṭhito pana bhikkhu antamaso hasanakathāyapi musāvādaṃ na karotīti dassetuṃ idha vuttaṃ. Idāni so dhammena samena jīvitaṃ kappetīti dassanatthaṃ na ca kuhakotiādi vuttaṃ. Tattha ‘‘kuhako’’tiādīni brahmajāle vitthāritāni.
诚实即是基于戒律行为的坚定不移，具备此戒的比库应当真实待人，诚实言论则出于坚定的信心。既然已论说何为真实，为何又再说？原因为先前已阐明了言语的真实。在戒律行为坚守的比库中，至少在欢乐谈话时不会起妄语，这是为了明示此义。现在他生活稳定于法中，不作妄言等，亦云非虚伪等，此处指言语非虚伪。对于“骗子”等词汇，在《梵网经》中有详尽论说。
Indriyesu guttadvāro, bhojane mattaññūti chasu indriyesu guttadvāro bhojanepi pamāṇaññū. Samakārīti samacārī, kāyena vācāya manasā ca kāyavaṅkādīni pahāya samaṃ caratīti attho. Jāgariyānuyogamanuyuttoti rattindivaṃ cha koṭṭhāse katvā ‘‘divasaṃ caṅkamena nisajjāyā’’ti vuttanayeneva jāgariyānuyogaṃ yuttappayutto viharati. Atanditoti nittandī kāyālasiyavirahito. Āraddhavīriyoti kāyikavīriyenāpi āraddhavīriyo hoti, gaṇasaṅgaṇikaṃ vinodetvā catūsu iriyāpathesu aṭṭhaārabbhavatthuvasena ekavihārī. Cetasikavīriyenāpi āraddhavīriyo hoti, kilesasaṅgaṇikaṃ pahāya vinodetvā aṭṭhasamāpattivasena ekavihārī. Api ca yathā tathā kilesuppattiṃ nivārento cetasikavīriyena āraddhavīriyo hoti. Jhāyīti ārammaṇalakkhaṇūpanijjhānavasena jhāyī. Satimāti cirakatādianussaraṇasamatthāya satiyā samannāgato.
关于根，即六根的守护门，饮食节制即知饮食分量。如是诸多根的守护门，即知饮食分量。正行者即身体、语言、意念皆相应共行，弃除身语心之差错。如昼夜持守觉醒，引导行止说“白昼人行，坐时休息”，此即昼夜觉醒的行持。无懈怠者即不懒惰，离散逸者。精进勤奋者，身体精进者亦有所谓，戏乐众多，步行处有十八处，一人独行。心念精进者，弃断烦恼，熟习八定，独自修行。随佛所教，以精进以断除一切烦恼。禅定者意指住于心识对象的止息之法。念者即具有长期不断忆记的能力，具足此念力。
Kalyāṇapaṭibhānoti vākkaraṇasampanno ceva hoti paṭibhānasampanno ca. Yuttapaṭibhāno kho pana hoti no muttapaṭibhāno. Sīlasamācārasmiñhi ṭhitabhikkhu muttapaṭibhāno na hoti, yuttapaṭibhāno pana hoti vaṅgīsatthero viya. Gatimāti gamanasamatthāya paññāya samannāgato. Dhitimāti dhāraṇasamatthāya paññāya samannāgato. Matimāti ettha pana matīti paññāya nāmameva, tasmā paññavāti attho. Iti tīhipi imehi padehi paññāva kathitā. Tattha heṭṭhā samaṇadhammakaraṇavīriyaṃ kathitaṃ, idha buddhavacanagaṇhanavīriyaṃ. Tathā heṭṭhā vipassanāpaññā kathitā, idha buddhavacanagaṇhanapaññā. Na ca kāmesu giddhoti vatthukāmakilesakāmesu agiddho. Sato ca nipako cāti abhikkantapaṭikkantādīsu sattasu ṭhānesu satiyā ceva ñāṇena ca samannāgato caratīti attho. Nepakkanti paññā, tāya samannāgatattā nipakoti vutto. Sesamidhāpi purimanayeneva yojetabbaṃ.
善巧应答，语言圆通，有善答之能。然应答适当，不随意流利。戒律行为内的比库，无随意灵巧而有适当的回答，且像尊者梵行尊者一样。所谓“行止”，指能行走而不失稳当，具智慧。所谓“持守”，以持续坚固之心持守。在此，持守即以智慧为名故称智慧。以三词阐述智慧。先前讲解诸修行勤勉之功德，此处指佛言中积集精进之勤勉。再谈内观智慧，是佛言中智慧的积集功德。于欲界中不痴迷，意指不为尘世欲乐所迷惑。具足觉察即于七处（戒）、正念及智慧俱足。如是也适用于前文所述的言语交际。
Anusāsanavidhādivaṇṇanā对教诫方式等的解释
§154
154.Paccattaṃ yoniso manasikārāti attano upāyamanasikārena. Yathānusiṭṭhaṃ tathā paṭipajjamānoti yathā mayā anusiṭṭhaṃ anusāsanī dinnā, tathā paṭipajjamāno. Tiṇṇaṃsaṃyojanānaṃ parikkhayātiādi vuttatthameva. Sesamidhāpi purimanayeneva yojetabbaṃ.
154. “独自深思熟虑”者，指凭自心之深思熟虑。依照所习法修持，如我所引清晰训诲，依此而行。三种烦恼束缚得以断除等前述意旨亦适用此处。余义与前文言语交际论述同样适用。
§155
155.Parapuggalavimuttiñāṇeti sotāpannādīnaṃ parapuggalānaṃ tena tena maggena kilesavimuttiñāṇe. Sesamidhāpi purimanayeneva yojetabbaṃ.
155.所谓「他方圣人解脱智」者，乃指从初果入流果乃至后果之圣人，依各自所修习的道而达除染污之解脱智。此处亦当以同样方式分别讲解。
§156
156.Amutrāsiṃ evaṃnāmoti eko pubbenivāsaṃ anussaranto nāmagottaṃ pariyādiyamāno gacchati. Eko suddhakhandheyeva anussarati, eko hi sakkoti, eko na sakkoti. Tattha yo sakkoti, tassa vasena aggahetvā asakkontassa vasena gahitaṃ. Asakkonto pana kiṃ karoti? Suddhakhandheyeva anussaranto gantvā anekajātisatasahassamatthake ṭhatvā nāmagottaṃ pariyādiyamāno otarati. Taṃ dassento evaṃnāmotiādimāha . So evamāhāti so diṭṭhigatiko evamāha. Tattha kiñcāpi sassatoti vatvā ‘‘te ca sattā saṃsarantī’’ti vadantassa vacanaṃ pubbāparaviruddhaṃ hoti. Diṭṭhigatikattā panesa etaṃ na sallakkhesi. Diṭṭhigatikassa hi ṭhānaṃ vā niyamo vā natthi. Imaṃ gahetvā imaṃ vissajjeti, imaṃ vissajjetvā imaṃ gaṇhātīti brahmajāle vitthāritamevetaṃ. Ayaṃ tatiyo sassatavādoti thero lābhisseva vasena tayo sassatavāde āha. Bhagavatā pana takkīvādampi gahetvā brahmajāle cattāro vuttā. Etesaṃ pana tiṇṇaṃ vādānaṃ vitthārakathā brahmajāle (dī. ni. aṭṭha. 1.30) vuttanayeneva veditabbā. Sesamidhāpi purimanayeneva vitthāretabbaṃ.
156.所谓「无回转」，是指一人回忆前生时，循序考察其名、姓贯，行走其中。有人仅能回忆清净蕴，有人能记，有人不能记。能够记忆者，有施主之助持；不能记者则由记忆者之助持。不能记者究竟行何？乃步入清净蕴，历经无数百千生，循序考察名姓贯后离去。此即所谓「无回转」之义。其言无有常者，谓“众有灵众轮回”，此言与前述不相应。真无回转者无固定处所或法则。因取此见而生断灭见，取断灭见而生受此见，由此三见如梵网般错乱转轮。此为第三无常见，长老如是获得，依持三种无常见教化。世尊则明辩此见，且于梵网中述四见，欲知三见之详释，亦当依此辨释，后文将以同样方法详细阐释。
§157
157.Gaṇanāya vāti piṇḍagaṇanāya. Saṅkhānenāti acchiddakavasena manogaṇanāya. Ubhayathāpi piṇḍagaṇanameva dasseti. Idaṃ vuttaṃ hoti, vassānaṃ satavasena sahassavasena satasahassavasena koṭivasena piṇḍaṃ katvāpi ettakāni vassasatānīti vā ettakā vassakoṭiyoti vā evaṃ saṅkhātuṃ na sakkā. Tumhe pana attano dasannaṃ pāramīnaṃ pūritattā sabbaññutaññāṇassa suppaṭividdhattā yasmā vo anāvaraṇañāṇaṃ sūraṃ vahati. Tasmā desanāñāṇakusalataṃ purakkhatvā vassagaṇanāyapi pariyantikaṃ katvā kappagaṇanāyapi paricchinditvā ettakanti dassethāti dīpeti. Pāḷiyattho panettha vuttanayoyeva. Sesamidhāpi purimanayeneva yojetabbaṃ.
157.所谓「计数」，或称「聚数计数」；所谓「数目」，乃指凭心计算，皆称为数字计数。例言：以年为单位，计百年、千年、万年、亿年，虽能计数，却难以确知确切。尔时诸位当善充满十波罗蜜，明了一切智慧通达，所行乃无漏智彻底光明。因此善于说法之智先导，逐年终结年度，再分段（日月年）展示多少年数，教授此义。此便是巴利文之义，亦当依此表示前文所述相同理义。
§158
158.Etadānuttariyaṃ, bhante, sattānaṃ cutūpapātañāṇeti bhante yāpi ayaṃ sattānaṃ cutipaṭisandhivasena ñāṇadesanā, sāpi tumhākaṃyeva anuttarā. Atītabuddhāpi evameva desesuṃ. Anāgatāpi evameva desessanti. Tumhe tesaṃ atītānāgatabuddhānaṃ ñāṇena saṃsanditvāva desayittha. ‘‘Imināpi kāraṇena evaṃpasanno ahaṃ bhante bhagavatī’’ti dīpeti. Pāḷiyattho panettha vitthāritoyeva.
158.所谓「超出知见者，世尊」，乃指对有情生死之生死流转了知觉悟之智：此智慧教法超越平凡修学者。过去诸佛亦如是传授，将来亦复如是。诸位当依此了知已往未来诸佛智慧，而传授于众，发言曰：“因此，世尊我对此大欢喜。”此即巴利义，后有详细阐释。
§159
159.Sāsavā saupadhikāti sadosā saupārambhā. No ariyāti vuccatīti ariyiddhīti na vuccati. Anāsavā anupadhikāti niddosā anupārambhā. Ariyāti vuccatīti ariyiddhīti vuccati. Appaṭikūlasaññītattha viharatīti kathaṃ appaṭikūlasaññī tattha viharatīti? Paṭikūle satte mettaṃ pharati, saṅkhāre dhātusaññaṃ upasaṃharati. Yathāha ‘‘kathaṃ paṭikūle appaṭikūlasaññī viharati (paṭi. ma. 3.97)? Aniṭṭhasmiṃ vatthusmiṃ mettāya vā pharati, dhātuto vā upasaṃharatī’’ti. Paṭikūlasaññī tattha viharatīti appaṭikūle satte asubhasaññaṃ pharati, saṅkhāre aniccasaññaṃ upasaṃharati. Yathāha ‘‘kathaṃ appaṭikūle paṭikūlasaññī viharati? Iṭṭhasmiṃ vatthusmiṃ asubhāya vā pharati, aniccato vā upasaṃharatī’’ti. Evaṃ sesapadesupi attho veditabbo.
159.所谓有漏者，即具烦恼之染污，乃生起、粗重者，非圣者称之；无漏者者，即无烦恼污垢，清净且无起者，称为圣者。一切不善境界生起，生起便具知觉，语曰：『如何于不善境内，无恶识行？』谓彼于不善境界生善心，掌集法无常之知。反之，圣者处于不善处所，生起不善识，掌握诸行无常之知，语曰：『如何于善处内，生恶知；于无常处，生恶知？』此义亦当于他处详知。
Upekkhako tattha viharatīti iṭṭhe arajjanto aniṭṭhe adussanto yathā aññe asamapekkhanena mohaṃ uppādenti, evaṃ anuppādento chasu ārammaṇesu chaḷaṅgupekkhāya upekkhako viharati. Etadānuttariyaṃ, bhante, iddhividhāsūti, bhante, yā ayaṃ dvīsu iddhīsu evaṃdesanā, etadānuttariyaṃ. Taṃ bhagavāti taṃ desanaṃ bhagavā asesaṃ sakalaṃ abhijānāti. Taṃ bhagavatoti taṃ desanaṃ bhagavato asesaṃ abhijānato. Uttari abhiññeyyaṃ natthīti uttari abhijānitabbaṃ natthi. Ayaṃ nāma ito añño dhammo vā puggalo vā yaṃ bhagavā na jānāti idaṃ natthi. Yadabhijānaṃ añño samaṇo vā brāhmaṇo vāti yaṃ tumhehi anabhiññātaṃ añño samaṇo vā brāhmaṇo vā abhijānanto bhagavatā bhiyyobhiññataro assa, adhikatarapañño bhaveyya. Yadidaṃ iddhividhāsūti ettha yadidanti nipātamattaṃ. Iddhividhāsu bhagavatā uttaritaro natthi. Atītabuddhāpi hi imā dve iddhiyo desesuṃ, anāgatāpi imāva desessanti. Tumhepi tesaṃ ñāṇena saṃsanditvā imāva desayittha. Iti bhagavā iddhividhāsu anuttaroti dassento ‘‘imināpi kāraṇena evaṃpasanno ahaṃ, bhante, bhagavatī’’ti dīpeti. Ettāvatā ye dhammasenāpati divāṭṭhāne nisīditvā soḷasa aparampariyadhamme sammasi, teva dassitā honti.
谓于彼处处无欲无嗔、无贪无瞋。譬如善于不分别而起迷惑者，反之非生诸烦恼故，于六根境界所起之六微妙无所动摇之平等心安住。谓此为至上圣力之一。余二力亦如是。世尊悉知此说，并曰：「无上悉知，非有更上。」此义指已说明的神通力量，并非有更胜者。过去诸佛也曾宣说此二神通，将来诸佛亦复如是。诸位亦应借助智慧，以此传授。世尊述此神通至上，示现对此欢喜由是增生。众法大将日间三时而坐，历十六传法期，方被广为宣说。
Aññathāsatthuguṇadassanādivaṇṇanā显示其他导师功德等之解释
§160
160. Idāni aparenapi ākārena bhagavato guṇe dassento yaṃ taṃ bhantetiādimāha. Tattha saddhena kulaputtenāti saddhā kulaputtā nāma atītānāgatapaccuppannā bodhisattā. Tasmā yaṃ sabbaññubodhisattena pattabbanti vuttaṃ hoti. Kiṃ pana tena pattabbaṃ? Nava lokuttaradhammā. Āraddhavīriyenātiādīsu ‘‘vīriyaṃ thāmo’’tiādīni sabbāneva vīriyavevacanāni. Tattha āraddhavīriyenāti paggahitavīriyena. Thāmavatāti thāmasampannena thiravīriyena. Purisathāmenāti tena thāmavatā yaṃ purisathāmena pattabbanti vuttaṃ hoti. Anantarapadadvayepi eseva nayo. Purisadhorayhenāti yā asamadhurehi buddhehi vahitabbā dhurā, taṃ dhuraṃ vahanasamatthena mahāpurisena. Anuppattaṃ taṃ bhagavatāti taṃ sabbaṃ atītānāgatabuddhehi pattabbaṃ, sabbameva anuppattaṃ, bhagavato ekaguṇopi ūno natthīti dasseti. Kāmesu kāmasukhallikānuyoganti vatthukāmesu kāmasukhallikānuyogaṃ. Yathā aññe keṇiyajaṭilādayo samaṇabrāhmaṇā ‘‘ko jānāti paralokaṃ . Sukho imissā paribbājikāya mudukāya lomasāya bāhāya samphasso’’ti moḷibandhāhi paribbājikāhi paricārenti sampattaṃ sampattaṃ rūpādiārammaṇaṃ anubhavamānā kāmasukhamanuyuttā, na evamanuyuttoti dasseti.
160. 今在其他处，以别的因缘显现世尊功德者，谓之“诠释所示之义”等。其所称“凭信心的族子”者，乃指以信心为本的族子，亦即过去、未来及现时同时现起的菩萨。因而，众多全知菩萨应当达到的境界，也被称为应该达到的境界。那么，应当达到何种境界呢？答曰：九种超世间法。所谓勤奋勇猛诸法，指的是从努力到勤力等，均为与勇猛相关的语词。其中“勤奋勇猛”者，指的是具足了努力的状态；“怠惰者”乃指具怠惰之心且勇力薄弱者；“精进之人”者，是指因其怠惰而有精进的人的境界。同样地，这些两级连贯的说法也存在。“有志之人所持之横梁”，是指善男子难以被粗暴的佛所挟持之所承受的横梁，此横梁为能稳当承载之大丈夫。此处所未达成的，谓之世尊一切过去未来诸佛当达成的境界，然而世尊独具此功德不逊色于他者。所谓爱欲中内在之快乐附着，谓为业行所系之爱欲之乐。如同他些以错综复杂丛生和毛发覆盖四肢之身而流浪游行的婆罗门和沙门，一时体验于感官上形色之所生起的快乐，沉迷于爱欲快乐，但非真正沉迷者，故不属于此念。
Hīnanti lāmakaṃ. Gammanti gāmavāsīnaṃ dhammaṃ. Pothujjanikanti puthujjanehi sevitabbaṃ. Anariyanti na niddosaṃ. Na vā ariyehi sevitabbaṃ. Anatthasañhitanti anatthasaṃyuttaṃ. Attakilamathānuyoganti attano ātāpanaparitāpanānuyogaṃ. Dukkhanti dukkhayuttaṃ, dukkhamaṃ vā. Yathā eke samaṇabrāhmaṇā kāmasukhallikānuyogaṃ parivajjessāmāti kāyakilamathaṃ anudhāvanti, tato muñcissāmāti kāmasukhaṃ anudhāvanti, na evaṃ bhagavā. Bhagavā pana ubho ete ante vajjetvā yā sā ‘‘atthi, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī’’ti evaṃ vuttā sammāpaṭipatti, tameva paṭipanno. Tasmā ‘‘na ca attakilamathānuyoga’’ntiādimāha.
对世间法感到低下者，谓乡村中居民；对普通众生者，谓凡夫应当亲近者；而不圣者，不被责难，但亦不该与圣者交往。谓无益相连之理。谓自我折磨、苦忧相续。含苦者，谓夹带苦难。仿佛有些婆罗门沙门厌弃追逐爱欲之乐，追随身心痛苦，发誓弃恶后得释放，而世尊则不如此。世尊舍弃二者之中所称“无自我折磨相续”等法，得以实现正道修习。
Ābhicetasikānanti abhicetasikānaṃ, kāmāvacaracittāni atikkamitvā ṭhitānanti attho. Diṭṭhadhammasukhavihārānanti imasmiṃyeva attabhāve sukhavihārānaṃ. Poṭṭhapādasuttantasmiñhi sappītikadutiyajjhānaphalasamāpatti kathitā (dī. ni. 1.432). Pāsādikasuttante saha maggena vipassanāpādakajjhānaṃ. Dasuttarasuttante catutthajjhānikaphalasamāpatti. Imasmiṃ sampasādanīye diṭṭhadhammasukhavihārajjhānāni kathitāni. Nikāmalābhīti yathākāmalābhī. Akicchalābhīti adukkhalābhī. Akasiralābhīti vipulalābhī.
所谓意志侵蚀者，是指超越情欲感官意念不断存在的状态。谓于此实相之本性乐修禅的生活。于《根本足出经》里曾论及第二禅果实之集会；于《端正经》中连同此道亦论及洞察禅第三禅果实；于《十禅经》中又有第四禅果实之集会。在此《净信经》中，则谈及于实相乐处禅。谓至净福者如同所欲实现福；谓无苦福者为不带苦者；谓无边福者为广大之福。
Anuyogadānappakāravaṇṇanā解说随顺施与之种类
§161
161.Ekissā lokadhātuyāti dasasahassilokadhātuyā. Tīṇi hi khettāni – jātikhettaṃ āṇākhettaṃ visayakhettaṃ. Tattha jātikhettaṃ nāma dasasahassī lokadhātu. Sā hi tathāgatassa mātukucchiṃ okkamanakāle nikkhamanakāle sambodhikāle dhammacakkappavattane āyusaṅkhārossajjane parinibbāne ca kampati. Koṭisatasahassacakkavāḷaṃ pana āṇākhettaṃ nāma. Āṭānāṭiyamoraparittadhajaggaparittaratanaparittādīnañhi ettha āṇā vattati. Visayakhettassa pana parimāṇaṃ natthi, buddhānañhi ‘‘yāvatakaṃ ñāṇaṃ, tāvatakaṃ ñeyyaṃ, yāvatakaṃ ñeyyaṃ tāvatakaṃ ñāṇaṃ, ñāṇapariyantikaṃ ñeyyaṃ, ñeyyapariyantikaṃ ñāṇa’’nti (mahāni. 55) vacanato avisayo nāma natthi.
161. 一世界界者，谓百千万世界界。三界即由十界、小界、边界三种境地构成。其中所谓十万千世界界，即十万千众多之世界界。此世界界于如来母腹中于出离、成道、转法轮、寿命终结时都生起震动。所谓亿千万圈状界，便是小界。此小界谓遵循八方的大陆、保护旗帜、珠宝等诸事而得名。至于边界则无固定大小。佛经中所说的“知道的限度即是应当知的限度，应当知的限度即是知道的限度，知道终结即是应知，所应知的终结即是知道”句话表示无固定界限。
Imesu pana tīsu khettesu ṭhapetvā imaṃ cakkavāḷaṃ aññasmiṃ cakkavāḷe buddhā uppajjantīti suttaṃ natthi, nuppañjantīti pana atthi. Tīṇi piṭakāni vinayapiṭakaṃ, suttantapiṭakaṃ abhidhammapiṭakaṃ. Tisso saṅgītiyo mahākassapattherassa saṅgīti, yasattherassa saṅgīti, moggaliputtatissattherassa saṅgītīti. Imā tisso saṅgītiyo āruḷhe tepiṭake buddhavacane ‘‘imaṃ cakkavāḷaṃ muñcitvā aññattha buddhā uppajjantī’’ti suttaṃ natthi, nuppajjantīti pana atthi.
在这三种界中确立了此宇宙圈，其他宇宙圈尚无人诞生之经文虽无，但无诞生之说则存在。三藏即戒藏、经藏、论藏。所谓三大结集即大咖萨巴长老结集、耶沙长老结集及摩嘎剌那提萨长老结集。此三大结集之藏经内并无“舍此宇宙圈他处诸佛诞生”之语，然而也无“并非”之文。
Apubbaṃ acarimanti apure apacchā ekato nuppajjanti, pure vā pacchā vā uppajjantīti vuttaṃ hoti. Tattha bodhipallaṅke ‘‘bodhiṃ apatvā na uṭṭhahissāmī’’ti nisinnakālato paṭṭhāya yāva mātukucchismiṃ paṭisandhiggahaṇaṃ, tāva pubbeti na veditabbaṃ. Bodhisattassa hi paṭisandhiggahaṇe dasasahassacakkavāḷakampaneneva khettapariggaho kato. Aññassa buddhassa uppattipi nivāritā hoti. Parinibbānato paṭṭhāya ca yāva sāsapamattāpi dhātuyo tiṭṭhanti, tāva pacchāti na veditabbaṃ. Dhātūsu hi ṭhitāsu buddhāpi ṭhitāva honti. Tasmā etthantare aññassa buddhassa uppatti nivāritāva hoti. Dhātuparinibbāne pana jāte aññassa buddhassa uppatti na nivāritā.
所谓初经古经者，即先后不同时间诞生者。谓其在菩提树下成道时，起身而坐至如来母腹部相续被摄持的状态，不可先知。菩萨于被摄持时，其十万千圈宇宙震动之能界即被摄持。其他佛之诞生此时被阻止。于涅槃之后，诸界虽仍存续，仅不可后知。于界内立着者，诸佛亦立于其中。故他佛诞生时常受阻止，唯涅槃时诞生则不被阻止。
Tipiṭakaantaradhānakathā三藏隐没之故事
Tīṇi antaradhānāni nāma pariyattiantaradhānaṃ, paṭivedhaantaradhānaṃ, paṭipattiantaradhānanti. Tattha pariyattīti tīṇi piṭakāni. Paṭivedhoti saccappaṭivedho. Paṭipattīti paṭipadā. Tattha paṭivedho ca paṭipatti ca hotipi na hotipi. Ekasmiñhi kāle paṭivedhakarā bhikkhū bahū honti, esa bhikkhu puthujjanoti aṅguliṃ pasāretvā dassetabbo hoti. Imasmiṃyeva dīpe ekavāraṃ puthujjanabhikkhu nāma nāhosi. Paṭipattipūrakāpi kadāci bahū honti, kadāci appā. Iti paṭivedho ca paṭipatti ca hotipi na hotipi. Sāsanaṭṭhitiyā pana pariyatti pamāṇaṃ. Paṇḍito hi tepiṭakaṃ sutvā dvepi pūreti.
所谓三种失传，即传习失传、通达失传和修行失传。其中文献传习者，是指三藏经典。通达者，即真实的通达。修行者，即实际的修行。其间通达与修行具备与否各有不同。有时同一时期具备通达能力的比库很多，有一个比库作为外行人时，应当伸出一根手指相示。在此岛屿上也曾有一段时间没有被称为外行比库的人。充实修行者偶尔很多，偶尔很少。所以通达与修行有时具足，有时不具足。然而因教法存在，传习规模仍然存在。智慧者听闻三藏后，自然能充实其中两藏。
Yathā amhākaṃ bodhisatto āḷārassa santike pañcābhiññā satta ca samāpattiyo nibbattetvā nevasaññānāsaññāyatanasamāpattiyā parikammaṃ pucchi, so na jānāmīti āha. Tato udakassa santikaṃ gantvā adhigatavisesaṃ saṃsanditvā nevasaññānāsaññāyatanassa parikammaṃ pucchi, so ācikkhi, tassa vacanasamanantarameva mahāsatto taṃ jhānaṃ sampādesi, evameva paññavā bhikkhu pariyattiṃ sutvā dvepi pūreti. Tasmā pariyattiyā ṭhitāya sāsanaṃ ṭhitaṃ hoti. Yadā pana sā antaradhāyati, tadā paṭhamaṃ abhidhammapiṭakaṃ nassati. Tattha paṭṭhānaṃ sabbapaṭhamaṃ antaradhāyati. Anukkamena pacchā dhammasaṅgaho , tasmiṃ antarahite itaresu dvīsu piṭakesu ṭhitesupi sāsanaṃ ṭhitameva hoti.
譬如我们菩萨在阿拉汉前示现五种神通，七种禅定获得之后，现前了达无心识入灭禅的阶段而被问及，他答不知。后来近水处观察所得殊胜禅定，详细说明无心识入灭的阶段，他言，其声音刚响起之际即得大禅定。智慧比库听闻传习自然得双重充实。因此传习坚定则教法稳固。若此传习失传，则初阿含律藏即灭，律藏中第一经典亦随之失传。随后依次法集部失传。其间即便在其他两藏中继续有教法存在，也仅依赖后续聚合而稳定。
Tattha suttantapiṭake antaradhāyamāne paṭhamaṃ aṅguttaranikāyo ekādasakato paṭṭhāya yāva ekakā antaradhāyati, tadanantaraṃ saṃyuttanikāyo cakkapeyyālato paṭṭhāya yāva oghataraṇā antaradhāyati. Tadanantaraṃ majjhimanikāyo indriyabhāvanato paṭṭhāya yāva mūlapariyāyā antaradhāyati. Tadanantaraṃ dīghanikāyo dasuttarato paṭṭhāya yāva brahmajālā antaradhāyati. Ekissāpi dvinnampi gāthānaṃ pucchā addhānaṃ gacchati, sāsanaṃ dhāretuṃ na sakkoti, sabhiyapucchā āḷavakapucchā viya ca. Etā kira kassapabuddhakālikā antarā sāsanaṃ dhāretuṃ nāsakkhiṃsu.
律藏失传时，初经部诸多经文失传，依序至中部、长部经部短次经典亦失传。诸如经中吟唱的两句偈颂，仍然传诵而难以保持教法，就像阿拉汉纪时代古人所言，昔日时代载教法者未能维持住教法。
Dvīsu pana piṭakesu antarahitesupi vinayapiṭake ṭhite sāsanaṃ tiṭṭhati. Parivārakkhandhakesu antarahitesu ubhatovibhaṅge ṭhite ṭhitameva hoti. Ubhatovibhaṅge antarahite mātikāyapi ṭhitāya ṭhitameva hoti. Mātikāya antarahitāya pātimokkhapabbajjāupasampadāsu ṭhitāsu sāsanaṃ tiṭṭhati. Liṅgaṃ addhānaṃ gacchati. Setavatthasamaṇavaṃso pana kassapabuddhakālato paṭṭhāya sāsanaṃ dhāretuṃ nāsakkhi. Paṭisambhidāpattehi vassasahassaṃ aṭṭhāsi. Chaḷabhiññehi vassasahassaṃ. Tevijjehi vassasahassaṃ. Sukkhavipassakehi vassasahassaṃ. Pātimokkhehi vassasahassaṃ aṭṭhāsi. Pacchimakassa pana saccappaṭivedhato pacchimakassa sīlabhedato paṭṭhāya sāsanaṃ osakkitaṃ nāma hoti. Tato paṭṭhāya aññassa buddhassa uppatti na nivāritā.
两藏之间失传时，律藏中戒律教法仍存留。藏中律学章节均保持完整，律藏戒律也稳定保留。戒律纲要章节在失传期间持续存在，戒律戒学及沙弥比库受具足戒均受持戒律教法并稳定。戒律保持完整地传授。譬如沙门传续年代的律藏未能保全教法。知解通达者留存千年、六通者千年、三明者千年、净观者千年、律藏坚持千年。部分历代者因持戒真实通达不足，教法曾经衰败。但也不会阻止未来佛陀教法现起。
Sāsanaantarahitavaṇṇanā教法隐没利益之解释
Tīṇi parinibbānāni nāma kilesaparinibbānaṃ khandhaparinibbānaṃ dhātuparinibbānanti. Tattha kilesaparinibbānaṃ bodhipallaṅke ahosi. Khandhaparinibbānaṃ kusinārāyaṃ. Dhātuparinibbānaṃ anāgate bhavissati. Sāsanassa kira osakkanakāle imasmiṃ tambapaṇṇidīpe dhātuyo sannipatitvā mahācetiyaṃ gamissanti. Mahācetiyato nāgadīpe rājāyatanacetiyaṃ. Tato mahābodhipallaṅkaṃ gamissanti. Nāgabhavanatopi devalokatopi brahmalokatopi dhātuyo mahābodhipallaṅkameva gamissanti. Sāsapamattāpi dhātuyo na antarā nassissanti. Sabbadhātuyo mahābodhipallaṅke rāsibhūtā suvaṇṇakkhandho viya ekagghanā hutvā chabbaṇṇarasmiyo vissajjessanti.
所谓三种般涅槃，即烦恼涅槃、蕴涅槃及界涅槃。烦恼涅槃发生于菩提树下，蕴涅槃发生于拘尸那，界涅槃未来当现。教法衰弱时此岛三宝会集于大塔。大塔后，龙界岛之王舍处大塔。再后至菩提树下大塔。龙界、天界、梵天界三宝会集中于菩提树下大塔。即使教法微弱时，三宝仍不灭。三宝会集中成紧密金色矿石块，如彩虹光芒普照四方。
Tā dasasahassilokadhātuṃ pharissanti, tato dasasahassacakkavāḷadevatā sannipatitvā ‘‘ajja satthā parinibbāti, ajja sāsanaṃ osakkati, pacchimadassanaṃ dāni idaṃ amhāka’’nti dasabalassa parinibbutadivasato mahantataraṃ kāruññaṃ karissanti. Ṭhapetvā anāgāmikhīṇāsave avasesā sakabhāvena sandhāretuṃ na sakkhissanti. Dhātūsu tejodhātu uṭṭhahitvā yāva brahmalokā uggacchissati. Sāsapamattāyapi dhātuyā sati ekajālā bhavissati. Dhātūsu pariyādānaṃ gatāsu upacchijjissati. Evaṃ mahantaṃ ānubhāvaṃ dassetvā dhātūsu antarahitāsu sāsanaṃ antarahitaṃ nāma hoti.
它们护持十万界宇宙法界，随后十万天空神会聚，说：今日佛陀般涅槃，今日教法衰弱，今日此时此刻传授终结。在佛灭度日，会发大悲心，设立不可续传者。无余流果圣者不能再续持教法。法界火焰燃起后直上梵天界。即使教法微弱，法界间仍保持一道坚固网。法界中衰败被破坏之物将继续断除。如此显现巨大灾难，故称教法失传。
Yāva na evaṃ antaradhāyati, tāva acarimaṃ nāma hoti. Evaṃ apubbaṃ acarimaṃ uppajjeyyuṃ, netaṃ ṭhānaṃ vijjati. Kasmā pana apubbaṃ acarimaṃ nuppajjantīti? Anacchariyattā. Buddhā hi acchariyamanussā. Yathāha – ‘‘ekapuggalo, bhikkhave, loke uppajjamāno uppajjati acchariyamanusso. Katamo ekapuggalo? Tathāgato arahaṃ sammāsambuddho’’ti (a. ni. 1.172). Yadi ca dve vā cattāro vā aṭṭha vā soḷasa vā ekato uppajjeyyuṃ, anacchariyā bhaveyyuṃ. Ekasmiñhi vihāre dvinnaṃ cetiyānampi lābhasakkāro uḷāro na hoti. Bhikkhūpi bahutāya na acchariyā jātā, evaṃ buddhāpi bhaveyyuṃ, tasmā nuppajjanti. Desanāya ca visesābhāvato. Yañhi satipaṭṭhānādibhedaṃ dhammaṃ eko deseti. Aññena uppajjitvāpi sova desetabbo siyā, tato anacchariyo siyā. Ekasmiṃ pana dhammaṃ desente desanāpi acchariyā hoti, vivādabhāvato ca. Bahūsu hi buddhesu uppannesu bahūnaṃ ācariyānaṃ antevāsikā viya amhākaṃ buddho pāsādiko, amhākaṃ buddho madhurassaro lābhī puññavāti vivadeyyuṃ. Tasmāpi evaṃ nuppajjanti. Api cetaṃ kāraṇaṃ milindaraññāpi puṭṭhena nāgasenattherena vitthāritameva. Vuttañhi tattha –
直到不再像这样消失，不生即为无始（即无始时便已存在）。无始即无始生起的缘起，不存在着这个阶段。何以无始生起不生起呢？因无惊奇。世尊以及诸佛均非惊奇之人。如语：『比库们，一个人于世间生起时，是非惊奇之人。何者为一个人？如来，阿拉汉，正自觉者。』若两位或四位、八位、十六位同时生起，则无惊奇。一个寺内有两座塔，彼此利益名声并无优越高下。比库甚至多数亦无惊奇，诸佛亦如是，故不生。又因宣说无差别。唯有一意宣说念处等诸法，即使由他者宣说也应称之，然则无惊奇。某一法门内部宣说时，宣说亦起惊奇，同时伴有争论。因为在多佛时代，多教师后才相继降临，我师庄严，我师甘甜福德，故争论起，故而不生。此因缘千迅读历，连米伦大王问答，龙军尊者亦详述。说曰——
Bhante, nāgasena, bhāsitampi hetaṃ bhagavatā ‘‘aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṃ acarimaṃ uppajjeyyuṃ, netaṃ ṭhānaṃ vijjatī’’ti. Desayantā ca, bhante nāgasena, sabbepi tathāgatā sattatiṃsa bodhipakkhiye dhamme desenti, kathayamānā ca cattāri ariyasaccāni kathenti, sikkhāpentā ca tīsu sikkhāsu sikkhāpenti, anusāsamānā ca appamādappaṭipattiyaṃ anusāsanti. Yadi, bhante nāgasena, sabbesampi tathāgatānaṃ ekā desanā ekā kathā ekasikkhā ekānusāsanī, kena kāraṇena dve tathāgatā ekakkhaṇe nuppajjanti. Ekenapi tāva buddhuppādena ayaṃ loko obhāsajāto, yadi dutiyo buddho bhaveyya, dvinnaṃ pabhāya ayaṃ loko bhiyyosomattāya obhāsajāto bhaveyya, ovadamānā ca dve tathāgatā sukhaṃ ovadeyyuṃ, anusāsamānā ca sukhaṃ anusāseyyuṃ, tattha me kāraṇaṃ desehi, yathāhaṃ nissaṃsayo bhaveyya’’nti.
世尊，龙军，所说之意即是：『比库们，有一天地，无二佛同时间生起。』而且，如来宣说三十七菩提分法，讲述四圣谛，修习三学戒定慧，教导正勤行，皆一致统一。若如此如来法语唯有一义一说一教，何以两佛不能同时生起？世间乃由一佛出世而明照，若有第二佛生起，则光明加倍，且彼二佛和乐教导督促善法，此理当然无疑。」
Ayaṃ, mahārāja, dasasahassī lokadhātu ekabuddhadhāraṇī, ekasseva tathāgatassa guṇaṃ dhāreti, yadi dutiyo buddho uppajjeyya, nāyaṃ dasasahassī lokadhātu dhāreyya, caleyya, kampeyya, nameyya, oṇameyya, vinameyya, vikireyya, vidhameyya, viddhaṃseyya, na ṭhānamupagaccheyya.
大王啊，十万亿世界只有一佛担任主导，一佛具足功德。若第二佛产生，则这十万亿世界不会承受，不会动摇震荡、下垂消亡、颓败灭亡，亦不会离数，反而变化不稳甚至崩坏，绝不会安稳依止。
Yathā, mahārāja, nāvā ekapurisasandhāraṇī bhaveyya, ekapurise abhirūḷhe sā nāvā samupādikā bhaveyya, atha dutiyo puriso āgaccheyya tādiso āyunā vaṇṇena vayena pamāṇena kisathūlena sabbaṅgapaccaṅgena, so taṃ nāvaṃ abhirūheyya, api nu sā, mahārāja, nāvā dvinnampi dhāreyyāti? Na hi, bhante, caleyya, kampeyya, nameyya, oṇameyya, vinameyya, vikireyya, vidhameyya, viddhaṃseyya, na ṭhānamupagaccheyya osīdeyya udaketi. Evameva kho, mahārāja, ayaṃ dasasahassī lokadhātu ekabuddhadhāraṇī, ekasseva tathāgatassa guṇaṃ dhāreti, yadi dutiyo buddho uppajjeyya, nāyaṃ dasasahassī lokadhātu dhāreyya…pe… na ṭhānamupagaccheyya.
譬如大王，一叶船寄托一人乘坐，该人稳坐船上，船安稳不摇晃。当第二人也来，按其寿命、颜色、年龄、力量、体重整体重量增加，能否依然同舟而坐？绝无可能。船不会摇晃颠倒、下沉、断裂，也不能承受。水会渗入浸湿船体。大王啊，十万亿世界但能依一佛之德，若第二佛生起，则此世界不能继续承载，不稳动摇，不得安住。」
Yathā vā pana, mahārāja, puriso yāvadatthaṃ bhojanaṃ bhuñjeyya chādentaṃ yāva kaṇṭhamabhipūrayitvā, so dhāto pīṇito paripuṇṇo nirantaro tandīkato anoṇamitadaṇḍajāto punadeva tāvatakaṃ bhojanaṃ bhuñjeyya, api nu kho so, mahārāja, puriso sukhito bhaveyyāti? Na hi, bhante , sakiṃ bhuttova mareyyāti; evameva kho, mahārāja, ayaṃ dasasahassī lokadhātu ekabuddhadhāraṇī …pe… na ṭhānamupagaccheyyāti.
又如大王，一个人吃够饭食填满胃部，持续消化吸收，新陈不断代谢，能否仍然满足？绝不。他饿死必然。大王啊，十万亿世界也如是，唯有一佛所能承载，若第二佛生起，则不能稳定安住。
Kiṃ nu kho, bhante nāgasena, atidhammabhārena pathavī calatīti? Idha, mahārāja, dve sakaṭā ratanapūritā bhaveyyuṃ yāva mukhasamā, ekasmā sakaṭato ratanaṃ gahetvā ekasmiṃ sakaṭe ākireyyuṃ, api nu kho taṃ, mahārāja, sakaṭaṃ dvinnampi sakaṭānaṃ ratanaṃ dhāreyyāti? Na hi, bhante, nābhipi tassa phaleyya, arāpi tassa bhijjeyyuṃ, nemipi tassa opateyya, akkhopi tassa bhijjeyyāti. Kiṃ nu kho, mahārāja, atiratanabhārena sakaṭaṃ bhijjatīti? Āma, bhante,ti. Evameva kho, mahārāja, atidhammabhārena pathavī calati.
世尊，龙军，何故地因过重负荷而动荡？况下有二车满载宝石至口处，一车取石于另一车，能否承受两车之重？绝不能。果报亏损、破损、沉没、碎裂，无一可耐。大王，何以车载过重而损坏？答曰过重负荷致之。大王，地亦因负过重业因缘而动摇。
Apica, mahārāja, imaṃ kāraṇaṃ buddhabalaparidīpanāya osāritaṃ aññampi tattha atirūpaṃ kāraṇaṃ suṇohi, yena kāraṇena dve sammāsambuddhā ekakkhaṇe nuppajjanti. Yadi, mahārāja, dve sammāsambuddhā ekakkhaṇe uppajjeyyuṃ, tesaṃ parisāya vivādo uppajjeyya ‘‘tumhākaṃ buddho amhākaṃ buddho’’ti, ubhato pakkhajātā bhaveyyuṃ. Yathā, mahārāja, dvinnaṃ balavāmaccānaṃ parisāya vivādo uppajjeyya ‘‘tumhākaṃ amacco amhākaṃ amacco’’ti, ubhato pakkhajātā honti; evameva kho, mahārāja, yadi dve sammāsambuddhā ekakkhaṇe uppajjeyyuṃ, tesaṃ parisāya vivādo uppajjeyya ‘‘tumhākaṃ buddho, amhākaṃ buddho’’ti, ubhato pakkhajātā bhaveyyuṃ, idaṃ tāva, mahārāja, ekaṃ kāraṇaṃ, yena kāraṇena dve sammāsambuddhā ekakkhaṇe nuppajjanti.
又当知，尊王，为了示现佛力，这原因而被排除了。你且听，还有别的极为重要的原因，借此原因，两位正自觉者不会同时同时显现世间。尊王，若两位正自觉者同时现起，那么他们的弟子中便会生出相互的纷争，彼此争论『你们的佛，是我的佛』，两派便会形成。譬如，尊王，两位强有力的家长之弟子群中发生争执时，会说『你的家长是我的家长』，双方各立门派；正如是，尊王，若两位正自觉者同时出现，他们的弟子间亦会生出争端『你们的是佛，我的是佛』，双方立场不同，而起纷争。这正是一原因，借此原因两位正自觉者不会同时出现。
Aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi, yena kāraṇena dve sammāsambuddhā ekakkhaṇe nuppajjanti. Yadi, mahārāja, dve sammāsambuddhā ekakkhaṇe uppajjeyyuṃ, ‘‘aggo buddho’’ti yaṃ vacanaṃ, taṃ micchā bhaveyya, ‘‘jeṭṭho buddho’’ti, seṭṭho buddhoti, visiṭṭho buddhoti, uttamo buddhoti, pavaro buddhoti, asamo buddhoti , asamasamo buddhoti, appaṭimo buddhoti, appaṭibhāgo buddhoti, appaṭipuggalo buddhoti yaṃ vacanaṃ, taṃ micchā bhaveyya. Imampi kho tvaṃ, mahārāja, kāraṇaṃ atthato sampaṭiccha, yena kāraṇena dve sammāsambuddhā ekakkhaṇe nuppajjanti.
又且，尊王，听此更上缘故，亦能成就两位正自觉者不同时显现。尊王，若两位正自觉者同时显现，称『先出佛』的言说必是假；称『最胜佛』、『最优越佛』、『最上佛』、『至尊佛』、『同等佛』、『堪比佛』、『最无比佛』以及『无与伦比佛』的说法，无一不为真。尊王，这便是真正深刻的缘故，故得以使两位正自觉者不同时显现。
Apica kho, mahārāja, buddhānaṃ bhagavantānaṃ sabhāvapakati esā, yaṃ ekoyeva buddho loke uppajjati. Kasmā kāraṇā? Mahantatāya sabbaññubuddhaguṇānaṃ, yaṃ aññampi, mahārāja, mahantaṃ hoti, taṃ ekaṃyeva hoti. Pathavī, mahārāja, mahantī, sā ekāyeva. Sāgaro mahanto, so ekoyeva. Sineru girirājā mahanto, so ekoyeva. Ākāso mahanto, so ekoyeva. Sakko mahanto, so ekoyeva. Māro mahanto , so ekoyeva. Mahābrahmā mahanto, so ekoyeva. Tathāgato arahaṃ sammāsambuddho mahanto, so ekoyeva lokasmiṃ. Yattha te uppajjanti, tattha aññesaṃ okāso na hoti. Tasmā, mahārāja, tathāgato arahaṃ sammāsambuddho ekoyeva loke uppajjatīti. Sukathito, bhante nāgasena, pañho opammehi kāraṇehīti (mi. pa. 5.1.1).
且尊王，诸如诸佛世尊们的本性表现都是一样的，这表明，在一世间只有一位佛陀出现。何故？以诸佛全面圆满的智慧功德众多，所有之伟大在任何他方都仅唯一。土地，尊王，广阔广大，且唯有一片。大海广大，如是独一。伟大的须弥山乃山中王，也是一。广大天空亦是唯一。天帝萨咖广大，亦是一。魔王广大，亦是一。大梵天广大，不二。正如来、阿拉汉、正自觉者广大，在世间绝无第二。祂们所在之处，他方无空隙。故此，尊王，如来阿拉汉正自觉者只在世间现一位。尊敬的长老龙军言说此疑问时，善巧用比喻解说。
Dhammassa cānudhammanti navavidhassa lokuttaradhammassa anudhammaṃ pubbabhāgappaṭipadaṃ. Sahadhammikoti sakāraṇo. Vādānuvādoti vādoyeva.
对法的顺从，有九种，与世间超越法之依循相合。依同行者，谓共因缘；辩论与应答，谓辩论法。
Acchariyaabbhutavaṇṇanā稀有未曾有之解释
§162
162.Āyasmā udāyīti tayo therā udāyī nāma – lāḷudāyī, kāḷudāyī, mahāudāyīti. Idha mahāudāyī adhippeto. Tassa kira imaṃ suttaṃ ādito paṭṭhāya yāva pariyosānā suṇantassa abbhantare pañcavaṇṇā pīti uppajjitvā pādapiṭṭhito sīsamatthakaṃ gacchati, sīsamatthakato pādapiṭṭhiṃ āgacchati, ubhato paṭṭhāya majjhaṃ otarati, majjhato paṭṭhāya ubhato gacchati. So nirantaraṃ pītiyā phuṭasarīro balavasomanassena dasabalassa guṇaṃ kathento acchariyaṃ bhantetiādimāha. Appicchatāti nittaṇhatā. Santuṭṭhitāti catūsu paccayesu tīhākārehi santoso. Sallekhatāti sabbakilesānaṃ sallikhitabhāvo. Yatra hi nāmāti yo nāma. Na attānaṃ pātukarissatīti attano guṇe na āvi karissati. Paṭākaṃ parihareyyunti ‘‘ko amhehi sadiso atthī’’ti vadantā paṭākaṃ ukkhipitvā nāḷandaṃ vicareyyuṃ.
一百六十二。长老乌达耶有三名——拉噜乌达耶、卡噜乌达耶及伟大乌达耶。其中伟大乌达耶为领袖。其闻是经起始至终，因听闻而内心生起五色喜悦，如足对头相应，头向足处如实转动，足向头处亦然，相互观护而转动。常以喜悦活动身心，具十种力量之能，知无常等义理，令人惊异称赞。勤奋勤勉是其本质，满足指其在三大因缘上欢喜。清净意指所有污染净除之义。名称为名，谓不自贬，见自己品德健全，不自毁谤。离弃帕陀迦时，谓放弃执著，说『谁与我同』而抛帕陀迦前往迦梨坛游行。
Passakho tvaṃ, udāyi, tathāgatassa appicchatāti passa udāyi yādisī tathāgatassa appicchatāti therassa vacanaṃ sampaṭicchanto āha. Kiṃ pana bhagavā neva attānaṃ pātukaroti, na attano guṇaṃ kathetīti ce? Na, na katheti. Appicchatādīhi kathetabbaṃ, cīvarādihetuṃ na katheti. Tenevāha – ‘‘passa kho tvaṃ, udāyi, tathāgatassa appicchatā’’tiādi. Bujjhanakasattaṃ pana āgamma veneyyavasena katheti. Yathāha –
长老乌达耶，你应知『正如来之不自贬』之语。对正如来不自贬之语，你以长老身份认同称许，曾言：世尊既不自贬，又不称扬自己功德，此语是否？不，世尊不称扬自己功德。虽称不上，但对坏衣等因由不言称扬。于是宣说：『你当知，乌达耶，正如来是不自贬的』等语。此乃觉者意志所发，说明应以戒律之净而言，犹如：
‘‘Na me ācariyo atthi, sadiso me na vijjati;
『不再有与我相似的老师，我无可比拟者；』
Sadevakasmiṃ lokasmiṃ, natthi me paṭipuggalo’’ti. (mahāva. 11);
『在这个众生所共处的世界中，我无能匹敌的行者。』（大毗婆沙经第十一）
Evaṃ tathāgatassa guṇadīpikā bahū gāthāpi suttantāpi vitthāretabbā.
如是，这成为如来品德之明灯的诸多颂诗以及经典段落，本当被广泛详尽地阐述。
§163
163.Abhikkhaṇaṃ bhāseyyāsīti punappunaṃ bhāseyyāsi. Pubbaṇhasamaye me kathitanti mā majjhanhikādīsu na kathayittha. Ajja vā me kathitanti mā paradivasādīsu na kathayitthāti attho. Pavedesīti kathesi. Imassa veyyākaraṇassāti niggāthakattā idaṃ suttaṃ ‘‘veyyākaraṇa’’nti vuttaṃ. Adhivacananti nāmaṃ. Idaṃ pana ‘‘iti hida’’nti paṭṭhāya padaṃ saṅgītikārehi ṭhapitaṃ. Sesaṃ sabbattha uttānatthamevāti.
163.『应当立即详说』者，意谓应反复不断地详说，不要只在早晨时候讲，而勿在中午及其以后讲；或说『如今才讲』者，意谓勿在他日傍晚以后讲。『告知』者，指宣说。此经文因其注释性质，被称为『详释』。这里『详释』为名称。另此处语«iti hida»，即以此词尾定为经文段落，并由韵律整理固定。其余则全面皆为解释之意。
Sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya · 《善吉祥光》长部注疏
Sampasādanīyasuttavaṇṇanā niṭṭhitā. · 《令净信经》注释终了。