5. Sampasādanīyasuttaṃ · 5.《自欢喜经》复注
5. Sampasādanīyasuttavaṇṇanā5. 《净信经》注释
Sāriputtasīhanādavaṇṇanā沙利子狮子吼注释
§141
141. Pāvārenti sañchādenti sarīraṃ etenāti pāvāro, vatthaṃ. Pāvaraṇaṃ vā pāvāro, ‘‘vatthaṃ dussa’’nti pariyāyasaddā eteti dussameva pāvāro, so etassa bahuvidho anekakoṭippabhedo bhaṇḍabhūto atthīti dussapāvāriko. So kira pubbe daharakāle dussapāvārabhaṇḍameva bahuṃ pariggahetvā vāṇijjaṃ akāsi, tena naṃ seṭṭhiṭṭhāne ṭhitampi ‘‘pāvāriko’’ tveva sañjānanti. Bhagavatīti iti-saddo ādiattho, pakārattho vā, tena bhagavantaṃ upasaṅkamitvā therena vuttavacanaṃ sabbaṃ saṅgaṇhāti. ‘‘Kasmā evaṃ avocā’’ti tathāvacane kāraṇaṃ pucchitvā ‘‘somanassapavedanattha’’nti kasmā payojanaṃ vissajjitaṃ, tayidaṃ ambaṃ puṭṭhassa labujaṃ byākaraṇasadisanti? Nayidamevaṃ cintetabbaṃ. Yā hissa therassa tadā bhagavati somanassuppatti, sā niddhāritarūpā kāraṇabhāvena coditā, tasmā evaṃ avocāti, sā eva ca yasmā niddhāritarūpā pavedanavasena bhagavato sammukhā tathāvacanaṃ payojeti, tasmā ‘‘attano uppannasomanassapavedanattha’’nti payojanabhāvena vissajjitaṃ.
141. 『Pāvārenti』与『sañchādenti』二词，指用布料覆盖身体，『pāvāro』指布料或衣物。『Pāvaraṇaṃ vā pāvāro』意即覆盖物即为布料，而『vatthaṃ dussa』是其形容词组，意为“不洁之布”，故『dussa』是形容布料不洁的词。此处指出不洁布料有多种、多种分类，且被称为“破损物”，故称之为『dussapāvāriko』。传说过去孩童时代，人们以被视为破损不洁布料的物品，积攒大量用于贸易，故在富人处，即使站立也被称作“布料商”。在此文中『Bhagavā』即世尊，此词之最初起因与必要，乃由长老亲自前来拜见世尊，并记载其语句而汇集诸段。为何会有如此言说？问及缘由，乃因『somanassa pavedanattha』——悦意说明之故。此处所用理由，既为世尊悦意而发言之提示，故予弃置。此事不可思议，长老当时在世尊处发生成就悦意，遂用已确定原因被引发之缘故语句，所以若言『本人所生之悦意之说明目的』为理由，则为表现由与世尊当面语句之起因联系而舍弃前述疑问。
Tatrāti tasmiṃ somanassapavedane. Vihāre nivāsaparivattanavasena sunivatthanivāsano. Ābhujitvāti ābandhitvā.
『于此』者，于彼喜悦之表述也。于精舍中，以更换内衣的方式，将下衣穿着整齐。『屈折』者，捆绑也。
Samāpattito vuṭṭhāya ‘‘aho santo vatāyaṃ ariyavihāro’’ti samāpattisukhapaccavekkhaṇamukhena attano guṇe anussarituṃ āraddho, ārabhitvā ca nesaṃ taṃ taṃ sāmaññavisesavibhāgavasena anussari. Tathā hi ‘‘samādhī’’ti sāmaññato gahitasseva ‘‘paṭhamaṃ jhāna’’ntiādinā visesavibhāgo, ‘‘paññā’’ti sāmaññato ca gahitasseva ‘‘vipassanāñāṇa’’ntiādinā visesavibhāgo uddhaṭo. ‘‘Lokiyābhiññāsu dibbacakkhuñāṇasseva gahaṇaṃ therassa itarehi sātisayanti dassetu’’nti vadanti, pubbenivāsañāṇampi pana ‘‘kappasatasahassādhikassā’’tiādinā kiccavasena dassitameva, lakkhaṇahāravasena vā itaresaṃ pettha gahitatā veditabbā.
得定后起来，心中觉察“啊，圣者之居处真妙”者，即凭观相之喜乐，用以回忆自身之善根而开始。开始后，对各禅定的不同境界逐一追忆。此所谓『samādhi』，普通称其所成就者为初禅、次禅等之差别。『Paññā』则为通称所成就之智慧，特指为『vipassanāñāṇa』等之差别而立。谓此禅定的专有名词中，有谓依世俗神通、天眼、知识等能见状态者，为长老及其他弟子常下观之。又谓前世知识者，能观察已多达千万百千纪时之宗旨，依显象标志更能见他者国土之状况。
Atthappabhedassa sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ atthe pabhedagataṃ ñāṇaṃ atthapaṭisambhidā. Tathā dhammappabhedassa sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ dhamme pabhedagataṃ ñāṇaṃ dhammapaṭisambhidā. Niruttipabhedassa sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ niruttiyaṃ pabhedagataṃ ñāṇaṃ niruttipaṭisambhidā. Paṭibhānappabhedassa sallakkhaṇavibhāvanavavatthāna karaṇasamatthaṃ paṭibhāne pabhedagataṃ ñāṇaṃ paṭibhānapaṭisambhidā. Ayamettha saṅkhepo, vitthāro pana visuddhimagge, (visuddhi. 2.428) taṃ saṃvaṇṇanāsu (visuddhi. ṭī. 2.428) vuttanayeneva veditabbo. Sāvakavisaye paramukkaṃsagataṃ ñāṇaṃ sāvakapāramiñāṇaṃ sabbaññutaññāṇaṃ viya sabbañeyyadhammesu. Tassāpi hi visuṃ parikammaṃ nāma natthi, sāvakapāramiyā pana sammadeva paripūritattā aggamaggasamadhigamenevassa samadhigamo hoti. Sabbaññutaññāṇasseva sammāsambuddhānaṃ yāva nisinnapallaṅkā anussaratoti yojanā.
对于义理的划分，具有定义特征及说明依凭的能力者，即为义理划分的智慧，称为『atthapaṭisambhidā』。对于法的划分，具有定义特征及说明依凭的能力者，即为法的划分智慧，称为『dhammapaṭisambhidā』。对于语词的划分，具有定义特征及说明依凭的能力者，即为语词划分智慧，称为『niruttipaṭisambhidā』。对于辩说的划分，具有定义特征及说明依凭的能力者，即为辩说划分智慧，称为『paṭibhānapaṭisambhidā』。此处仅略述，详见《清净道》经文中（第2章，428页），众多论述中应以此义理说明理解。凡比库所证能力中，最高为比库所到彼岸之智慧，似全知一切所知法之智慧。且此智慧无一事不周遍，彼岸具足实证契入此理，正觉佛陀于其坐眠床上复忆即是此智慧。
Bhagavato sīlaṃ nissāya guṇe anussaritumāraddhoti yojanā. Yasmā guṇānaṃ bahubhāvato nesaṃ ekajjhaṃ āpāthāgamanaṃ natthi, sati ca tasmiṃ anirūpitarūpeneva anussaraṇena bhavitabbaṃ, tasmā thero savisaye ṭhatvā te anupadaṃ sarūpato anussari, anussaranto ca sabbapaṭhamaṃ sīlaṃ anussari, taṃ dassento ‘‘bhagavato sīlaṃ nissāyā’’ti āha, sīlaṃ ārabbhāti attho. Sesapadesupi eseva nayo. Yasmā cettha thero ekekavasena bhagavato guṇe anussaritvā tato paraṃ catukkapañcakādivasena anussari, tasmā ‘‘cattāro iddhipāde’’ti vatvā tato paraṃ bojjhaṅgabhāvanāsāmaññena indriyesu vattabbesu tāni aggahetvā ‘‘cattāro magge’’tiādi vuttaṃ. Catuyoniparicchedakañāṇaṃ mahāsīhanādasutte (ma. ni. 1.152) āgatanayeneva veditabbaṃ. Cattāro ariyavaṃsā ariyavaṃsasutte (a. ni. 4.28) āgatanayeneva veditabbā.
观想以世尊戒德为依，开始回忆其品质，因世尊诸多功德无一有缺，唯须以持戒为首缘助记忆，故长老请问世尊戒德，称为“依戒”的意思。于余言中亦有同理。长老逐一依世尊诸功德回忆，继而于四力、五根、四正勤意乐止观、七觉支等中，择其共通相续，称“四果道”为总结。此识别方法乃出自《大狮子吼经》（中部第1卷152页）所载，亦可证见于《四圣谛系经》（增支部第4卷28页）。
Padhāniyaṅgādayo saṅgīti (dī. ni. 3.317) dasuttarasuttesu (dī. ni. 3.355) āgamissanti. Cha sāraṇīya dhammā parinibbānasutte (dī. ni. 2.141) āgatā eva. Sukhaṃ supanādayo (a. ni. 11.15; paṭi. ma. 2.22) ekādasa mettānisaṃsā . ‘‘Idaṃ dukkhaṃ ariyasacca’’ntiādinā saṃ. ni. 5.1081, mahāva. 15, paṭi. ma. 2.30) catūsu ariyasaccesu tiparivattavasena āgatā dvādasa dhammacakkākārā. Maggaphalesu pavattāni aṭṭha ñāṇāni, cha asādhāraṇañāṇāni cāti cuddasa buddhañāṇāni. Pañcadasa vimuttiparipācaniyā dhammā meghiyasuttavaṇṇanāyaṃ (udā. aṭṭha. 31) gahetabbā, soḷasavidhā ānāpānassati ānāpānassatisutte (ma. ni. 3.148), aṭṭhārasa buddhadhammā (mahāni. 69, 156; cūḷani. 85; paṭi. ma. 3.5; dī. ni. aṭṭha. 3.305) evaṃ veditabbā –
根部、支干等顺序汇聚（同类排列）于《长部尼柯耶》（3卷317页），及《十诵律》经文（3卷355页）中均有援引；《般涅槃经》中六法义亦明（2卷141页）。因《中部法句经》呈现十一种善根修习法（增支部11卷15页；律藏略释卷2页22），与《四圣谛说经》（增支部5卷1081页、大藏部15卷及律藏略释卷2页30）中四圣谛的三重转说，致十二佛法轮转为明说；于道果法中呈现八种智慧，及十梯特殊智慧，共十五种佛陀智慧。十五种解脱成熟法详见《天雨经注释》（乌达纳卷8页31），十六种佛法俱足（大毗尼藏第69、156页，增毗尼藏85页，律藏略释3卷5页，长部尼柯耶8卷305页），皆当如此理解。
Atītaṃse buddhassa bhagavato appaṭihataṃ ñāṇaṃ, anāgataṃse, paccuppannaṃse buddhassa bhagavato appaṭihataṃ ñāṇaṃ. Imehi tīhi dhammehi samannāgatassa buddhassa bhagavato sabbaṃ kāyakammaṃ ñāṇapubbaṅgamaṃ ñāṇānuparivatti, sabbaṃ vacīkammaṃ, sabbaṃ manokammaṃ ñāṇapubbaṅgamaṃ ñāṇānuparivatti. Imehi chahi dhammehi samannāgatassa buddhassa bhagavato natthi chandassa hāni, natthi dhammadesanāya hāni, natthi vīriyassa hāni, natthi samādhissa hāni, natthi paññāya hāni, natthi vimuttiyā hāni. Imehi dvādasahi dhammehi samannāgatassa buddhassa bhagavato natthi davā, natthi ravā, natthi apphuṭṭhaṃ, natthi vegāyitattaṃ, natthi abyāvaṭamano, natthi appaṭisaṅkhānupekkhāti.
在过去方面，世尊佛陀所具备的知识，没有任何遗漏；在未来方面，目前方面，世尊佛陀所具备的知识，也毫无懈怠。这三种法所具备的世尊佛陀，所有身业皆为知识的先导并随之运作，所有语业皆为知识的先导并随之运作，所有意业亦如是。这六法所具备的世尊佛陀，没有任何欲望的损失，没有对法的宣说有所损失，没有精进的损失，没有定的损失，没有慧的损失，没有解脱的损失。在这十二法所具备的世尊佛陀，没有昏沉，没有迟缓，没有未发，毫无迟延，也没有懈怠心，没有不反思无分别的态度。
Tattha ‘‘natthi davāti khiḍḍādhippāyena kiriyā natthi. Natthi ravāti sahasā kiriyā natthī’’ti vadanti. Sahasā pana kiriyā davā, ‘‘aññaṃ karissāmī’’ti aññassa karaṇaṃ ravā. Natthi apphuṭanti ñāṇena aphusitaṃ natthi. Natthi vegāyitattanti turitakiriyā natthi. Natthi abyāvaṭamanoti niratthakacittasamudācāro natthi. Natthi appaṭisaṅkhānupekkhāti aññāṇupekkhā natthi. Keci pana ‘‘natthi dhammadesanāya hānī’’ti apaṭhitvā ‘‘natthi chandassa hāni, natthi vīriyassa hāni, natthi satiyā [sattiyā (vibha. mūlaṭī. suttantabhājanīyavaṇṇanā)] hānī’’ti paṭhanti.
此中所说『无昏沉』，意指并非因怠惰软弱而无昏沉；『无迟缓』，意指并非轻率无所定而无迟缓。所谓轻率即昏沉，迟缓即急躁。无未发，意指没有因智慧未到而未发；无迟延，意指没有迟滞的行为；无懈怠，意指不存在意念无目的地游移徘徊；无不反思，意指不存在对无明不进行检验的态度。有些人不接受『无法宣说的损失』，却接受『无欲望的损失、无精进的损失、无念的损失』等说法。
Jarāmaraṇādīsu ekādasasu paṭiccasamuppādaṅgesu paccekaṃ catusaccayojanāvasena pavattāni catucattālīsa ñāṇāniyeva (saṃ. ni. 2.33) sukhavisesānaṃ adhiṭṭhānabhāvato ñāṇavatthūni. Vuttañhetaṃ –
在有关老死等十一缘起环节中，分别以四圣谛的加持，发生四十四种具特殊安乐的知见体（参见《相应部》第二章第33节），为知见体本身的稳固基础。据说——
‘‘Yato kho bhikkhave ariyasāvako evaṃ jarāmaraṇaṃ pajānāti, evaṃ jarāmaraṇasamudayaṃ pajānāti, evaṃ jarāmaraṇanirodhaṃ pajānāti, evaṃ jarāmaraṇanirodhagāminiṃ paṭipadaṃ pajānātī’’tiādi (saṃ. ni. 2.33).
『比库们，圣弟子如是了知老死，如是了知老死的生起，如是了知老死的止灭，如是了知导致老死止灭的道途』等（《相应部》第二章第33节）。
Jarāmaraṇasamudayoti cettha jāti adhippetā. Sesapadesu bhavādayo veditabbā.
此处称老死的生起为“出生”。应该了解后续诸处如“有”等的含义。
Kusalacittuppādesu phassādayo paropaṇṇāsa kusaladhammā.
在善心生起方面，从触等处境开始，相应的善法随之产生。
‘‘Jātipaccayā jarāmaraṇa’’nti ñāṇaṃ, ‘‘asati jātiyā natthi jarāmaraṇa’’nti ñāṇaṃ, atītampi addhānaṃ ‘‘jātipaccayā jarāmaraṇa’’nti ñāṇaṃ, ‘‘asati jātiyā natthi jarāmaraṇa’’nti ñāṇaṃ, anāgatampi addhānaṃ ‘‘jātipaccayā jarāmaraṇa’’nti ñāṇaṃ, ‘‘asati jātiyā natthi jarāmaraṇa’’nti ñāṇaṃ. ‘‘Yampi idaṃ dhammaṭṭhitiñāṇaṃ, tampi khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhamma’’nti ñāṇanti evaṃ jarāmaraṇādīsu ekādasasu paṭiccasamuppādaṅgesu paccekaṃ satta satta katvā sattasattati ñāṇavatthūni (saṃ. ni. 2.34) veditabbāni. Tattha yampīti chabbidhampi paccavekkhaṇañāṇaṃ vipassanārammaṇabhāvena ekajjhaṃ gahetvā vuttaṃ. Dhammaṭṭhitiñāṇanti chapi ñāṇāni saṅkhipitvā vuttaṃ ñāṇaṃ. ‘‘Khayadhamma’’ntiādinā pana pakārena pavattañāṇassa dassanaṃ, vipassanādassanato vipassanā paṭivipassanādassanamattamevāti na taṃ ‘‘aṅga’’nti vadanti, pāḷiyaṃ (saṃ. ni. 2.34) pana sabbattha ñāṇavasena aṅgānaṃ vuttattā ‘‘nirodhadhammanti ñāṇa’’nti iti-saddena pakāsetvā vuttaṃ vipassanāñāṇaṃ sattamaṃ ñāṇanti ayamattho dissati. Na hi yampi idaṃ dhammaṭṭhitiñāṇaṃ, tampi ñāṇanti sambandho hoti ñāṇaggahaṇena etasmiṃ ñāṇabhāvadassanassa anadhippetattā, ‘‘khayadhammaṃ…pe… nirodhadhamma’’nti etesaṃ sambandhabhāvappasaṅgo cāti. Catuvīsati…pe… vajirañāṇanti ettha keci tāva āhu ‘‘bhagavā devasikaṃ dvādasakoṭisatasahassakkhattuṃ mahākaruṇāsamāpattiṃ samāpajjati, dvādasakoṭisatasahassakkhattumeva ca arahattaphalasamāpattiṃ samāpajjati, tāsaṃ purecaraṃ, sahavacarañca ñāṇaṃ paṭipakkhehi abhejjataṃ, mahattañca upādāya mahāvajirañāṇaṃ nāma. Vuttañhetaṃ bhagavatā –
“诸行起因为生老死”之智，及“一切生灭法无有生老死”之智，过去世亦如是分别：“诸行起因为生老死”之智，“一切生灭法无有生老死”之智，将来世亦如是分别：“诸行起因为生老死”之智，“一切生灭法无有生老死”之智。所谓“此乃法之现报所知”、“即是无常法、消灭法、离欲法、灭尽法”之智，即此于十一有条件生起之缘起法中，分别运用七七相别（七乘七为四十九）种智慧事物（见相）而成一切不同之智慧。其所言“七”者，乃包含六种审察智，以观智持一为要义。如次说：“法之现报知”，又称智慧之略说。“消灭法”等诸智慧，乃因观察内在流转之现象而见，非谓各法之“缘起支”为独立所称。巴利文（saṃ. ni. 2.34）普遍称此众缘起支为“灭法智慧”，以名彰显其修观慧之第七智。唯有此“现报慧”实为智慧领悟之根本，其他种类非智慧本身。因智慧体证无更多执无所依，故有“消灭法……灭尽法”等相应智慧之相关性。二十四支之智慧……金刚般若智慧由此生起，谓尊者曾言：“世尊之乎，具大悲之现报，复具阿拉汉果报现证，彼二事序履，智慧曾为前导，故云大金刚智慧。”经文已如此言及。
‘Tathāgataṃ , bhikkhave, arahantaṃ sammāsambuddhaṃ dve vitakkā bahulaṃ samudācaranti – khemo ca vitakko, paviveko ca vitakko’ti (itivu. 38).
世尊说：“如来！阿拉汉！正觉者！比库们！常行两种思维——安稳思维与离欲思维。”（《增支部》第38经）
Khemavitakko hi bhagavato mahākaruṇāsamāpattiṃ pūretvā ṭhito, pavivekavitakko arahattaphalasamāpattiṃ. Buddhānañhi bhavaṅgaparivāso lahuko, matthakappatto samāpattīsu vasībhāvo, tasmā samāpajjanavuṭṭhānāni katipayacittakkhaṇeheva ijjhanti. Pañca rūpāvacarasamāpattiyo catasso arūpasamāpattiyo appamaññāsamāpattiyā saddhiṃ dasa, nirodhasamāpatti, arahattaphalasamāpatti cāti dvādasetā samāpattiyo bhagavā paccekaṃ divase divase koṭisatasahassakkhattuṃ purebhattaṃ samāpajjati, tathā pacchābhatta’’nti. ‘‘Evaṃ samāpajjitabbasamāpattisañcāritañāṇaṃ mahāvajirañāṇaṃ nāmā’’ti keci.
安稳思维者，为世尊具足大悲之现报而坚定；离欲思维者，为阿拉汉果位之现报。佛者，生死流转之缚轻淡，出离诸定中之主宰，故其入定与出定偶尔间断。五种色界定，四种无色界定，及无比定，合计十种佛定，再加涅槃定、阿拉汉果证定，共十二种定，世尊每日现报，昼夜不断。如此得现报修行知识，称为大金刚智慧，亦有此说。
Apare pana ‘‘yaṃ taṃ bhagavatā abhisambodhidivase pacchimayāme paṭiccasamuppādamukhena paṭilomanayena jarāmaraṇato paṭṭhāya ñāṇaṃ otāretvā anupadadhammavipassanaṃ ārabhantena yathā nāma puriso suviduggaṃ mahāgahanaṃ mahāvanaṃ chindanto antarantarā nisānasilāyaṃ pharasuṃ sunisitaṃ karoti, evameva nisānasilāsadisiyo samāpattiyo antarantarā samāpajjitvā ñāṇassa tikkhavisadasūrabhāvaṃ sampādetuṃ anulomapaṭilomato paccekaṃ paṭiccasamuppādaṅgavasena sammasanto divase divase lakkhakoṭilakkhakoṭiphalasamāpattiyo samāpajjati, taṃ sandhāya vuttaṃ ‘catuvīsati…pe… mahāvajirañāṇaṃ nissāyā’ti’’. Nanu bhagavato samāpattisamāpajjane parikamme payojanaṃ natthīti? Nayidaṃ ekantikaṃ. Tathā hi vedanāpaṭippaṇāmanādīsu savisesaṃ parikammapubbaṅgamena samāpattiyo samāpajji. Apare pana ‘‘lokiyasamāpattisamāpajjane parikammena payojanaṃ natthi. Lokuttarasamāpattisamāpajjane tajjaṃ parikammaṃ icchitabbamevā’’ti vadanti.
他人则谓：“彼世尊在觉悟日之下午，回向缘起而懈除老死智慧，出离无配观行，犹如斩伐深林中坚厚参天巨木之人，间断岑寂、锐利刀刃，亦尔断彼相似诸定。间断定相，智慧愈发精进清净，互逆回向，分明分别缘起各支，每日生生不息，百万千万果报轮转步进。此乃‘二十四……大金刚智慧’之依。然而，世尊入定之缘起法断除修行，有无利益乎？非然非绝，因诸受等有余现象的细致观察，低级世俗定无真正利益，唯超世定理应希求。”
‘‘Aparamparā’’ti padaṃ yesaṃ desanāya atthi, te aparampariyāva. Kusalapaññattiyanti kusaladhammānaṃ paññāpane. Anuttaroti uttamo. Upanissaye ṭhatvāti ñāṇūpanissaye ṭhatvā yādiso pubbūpanissayo pubbayogo, tattha patiṭṭhāya. Mahantato saddahati paṭipakkhavigamena ñāṇassa viya saddhāyapi tikkhavisadabhāvāpattito. Avasesaarahantehīti pakatisāvakehi. Asīti mahātherā paramatthadīpaniyaṃ theragāthāvaṇṇanāyaṃ nāmato uddhaṭā. Cattāro mahātherāti mahākassapaanuruddhamahākaccānamahākoṭṭhikattherā. Tesupi aggasāvakesu sāriputtatthero paññāya visiṭṭhabhāvato. Sāriputtattheratopi eko paccekabuddho tikkhavisadañāṇo abhinīhāramahantatāya sambhatañāṇasambhārattā. Satipi paccekabodhiyā avisesesu bahūsu ekajjhaṃ sannipatitesu pubbayogavasena lokiye visaye siyā kassaci ñāṇassa visiṭṭhatāti dassetuṃ ‘‘sace panā’’tiādi vuttaṃ. ‘‘Sabbaññubuddhova buddhaguṇe mahantato saddahatī’’ti idaṃ heṭṭhā āgatadesanāsotavasena vuttaṃ. Buddhā hi buddhaguṇe mahattaṃ paccakkhatova passanti, na saddahanavasena.
“传承”一词，指此宣说之法，谓世俗及无漏智慧之承续。善法之教授，谓清净善法。无上者，即最高者。以先缘为定着，乃智慧成就之根本与起始，故为依止。于主要法理中，相互对立而互为相对，因信心也会因智慧创新更为深显殊胜。最后部为《大长老传》，载有大咖萨巴、阿努儒达、大咖吒那、大果提德四位长老名。于此四中，沙利子长老以智慧最为突出，在尊者中亦有一凡乘独觉者，以澄明智慧及修行因缘成就无上勇猛智慧。对于佛弟子多处聚集之无漏境界，若有人于世俗领域中智慧最胜，自能示现“若若”言说。又云：“如全知佛以佛德之宏大，非以信心为重。”此语出自对未来教诲的聆听。佛者如是以其德受见而非以信心。
Idāni yathāvuttamatthaṃ upamāya vibhāvetuṃ ‘‘seyyathāpi nāmā’’tiādi āraddhaṃ. Gambhīro uttānoti gambhīro vā uttāno vāti jānanatthaṃ. ‘‘Evamevā’’tiādi yathādassitāya upamāya upameyyena saṃsandanaṃ. Buddhaguṇesu appamattavisayampi lokiyamahājanassa ñāṇaṃ apavattitarūpeneva pavattati anavattitasabhāvattāti vuttaṃ ‘‘ekabyāma…pe… veditabbā’’ti. Tattha ñātaudakaṃ viyāti pamāṇato ñātaudakaṃ viya. Ariyānaṃ pana tattha attano visaye pavattanakañāṇaṃ pavattitarūpeneva pavattati attano paṭivedhānurūpaṃ, abhinīhārānurūpañca avattitasabhāvattāti dassento ‘‘dasabyāmayottenā’’tiādimāha. Tattha paṭividdhasaccānampi paṭipakkhavidhamanapubbayogavisesavasena ñāṇaṃ sātisayaṃ, mahānubhāvañca hotīti imamatthaṃ dassetuṃ sotāpannañāṇassa dasabyāmaudakaṃ opammabhāvena dassetvā tato paresaṃ dasuttaradiguṇadasaguṇaasītiguṇavisiṭṭhaṃ udakaṃ opammaṃ katvā dassitaṃ. Nanu evaṃ sante buddhaguṇā parimitaparicchinnā, therena ca te paricchijja ñātāti āpajjatīti? Nāpajjatīti dassento ‘‘tattha yathā so puriso’’tiādimāha. Tattha so purisoti so caturāsītibyāmasahassappamāṇena yottena caturāsītibyāmasahassaṭṭhāne mahāsamudde udakaṃ minitvā ṭhito puriso. So hi therassa upamābhāvena gahito. Dhammanvayenāti anumānañāṇena. Tañhi siddhaṃ dhammaṃ anugantvā pavattanato ‘‘dhammanvayo’’ti vuccati, tathā anvayavasena atthassa bujjhanato anvayabuddhi, anumeyyaṃ anuminotīti anumānaṃ, nidassane diṭṭhanayena anumeyyaṃ gaṇhātīti ‘‘nayaggāho’’ti ca vuccati. Tenāha ‘‘dhammanvayenā’’tiādi. Svāyaṃ dhammanvayo na yassa kassaci hoti, atha kho tathārūpassa aggasāvakassevāti āha ‘‘sāvakapāramiñāṇe ṭhatvā’’ti. Yadi thero buddhaguṇe ekadesato paccakkhe katvā tadaññe nayaggāhena gaṇhi, nanu evaṃ sante buddhaguṇā parimitaparicchinnā āpannāti? Nayidaṃ evanti dassento ‘‘anantā aparimāṇā’’ti.
今依所诠义，譬喻为：“如同‘名字’等喻。”深广高尚，意在明知。“如是”等，以所见喻及喻境相互契合。佛德虽极微细，仍在人间大众间传播智慧，如流水滚滚毫不间断，故云“之一乃……”律当观察。譬如已知量水，乃分量度之水。圣者于其境域内依己所入智慧自慧流转，契合其证己之境界，表现出明确无疑之本质，谓之“十水之由来”等。于此亦有智慧尽解之真谛，由对立法中直观，多方辅助，以极其广大现象示现，证果，乃初果声闻十水以喻示，以此类推后果声闻与胜过者、声闻以外诸众，成就极殊妙水之譬喻。然佛德岂止于有限微小？长老等舍弃有限局限，乃证得无量广大。释曰：“然则彼人如何？”云：“彼人乃譬于八万四千量度水位澈若大海之人。”由此比喻尊者。所谓法相续者，以推测智慧而知。追随此成熟法称为“法相续”，以理智证悟，谓之推测，举证显见所验之理，故名为“推知”，载名“执法”。如是称“以法相续”等。自身无相续者，唯佛弟子第一贤者，故云“处在坚定”（sāvakapārami ñāṇe ṭhatvā）。若一长老将佛德划分为十一部份，借由其他部份以执法者之执持，然彼佛德岂是有限微小？非也，称之“无量无边”。
‘‘Saddahatī’’ti vatvā puna tamevatthaṃ vibhāvento ‘‘therena hi…pe… bahutarā’’ti āha. Kathaṃ panāyamattho evaṃ daṭṭhabboti evaṃ adhippāyabhedakaṃ upamāya saññāpetuṃ ‘‘yathā kathaṃ viyā’’tiādi vuttaṃ ‘‘upamāyamidhekacce viññū purisā bhāsitassa atthaṃ ājānantī’’ti (saṃ. ni. 2.67) ito nava ito navāti ito majjhaṭṭhānato yāva dakkhiṇatīrā nava ito majjhaṭṭhānato yāva uttaratīrā nava. Idāni yathāvuttamatthaṃ suttena samatthetuṃ ‘‘buddhopī’’ti gāthamāha.
言『声何如』之后，再次详细说明同一内容，谓『长老确实……诸贤多者』。怎么说呢，应当以此示现其义，如同以分别执掌的比喻所表述『如何、怎样等』等，以及『有些具慧者为未闻解说者阐明所说义』（相应部，卷二，第六十七章）。此中所谓“九者”，是指自中间地带起至南边岸的九处，紧接而至者又是自中间地带起至北边岸的九处。现在依照上述义理，以经文宣说，谕曰『即使是佛亦如是』的偈曰。
Yamakayugaḷamahānadīmahogho viyāti dvinnaṃ ekato samāgatattā yugaḷabhūtānaṃ mahānadīnaṃ mahogho viya.
双对的广大河流，如滔滔激流般，展现了二者合一的状态。这双对的种种广大河流，如同大海的奔涌一般。
Anucchavikaṃkatvāti yoyaṃ mama pasādo buddhaguṇe ārabbha ogāḷho hutvā uppanno, taṃ anucchavikaṃ anurūpaṃ katvā. Paṭiggahetuṃ sampaṭicchituṃ añño koci na sakkhissati yāthāvato anavabujjhanato. Paṭiggahetuṃ sakkoti tassa hetuto, paccayato, sabhāvato, kiccato, phalato sammadeva paṭivijjhanato. Pūrattanti puṇṇabhāvo. Paggharaṇakāleti vikiraṇakāle, patanakāleti attho. ‘‘Pasanno’’ti iminā pasādassa vattamānatā dīpitāti ‘‘uppannasaddho’’ti imināpi saddhāya paccuppannatā pakāsitāti āha ‘‘evaṃ saddahāmīti attho’’ti. Abhiññāyatīti abhiñño, adhiko abhiñño bhiyyobhiñño, so eva atisayavacanicchāvasena ‘‘bhiyyobhiññataro’’ti vuttoti āha ‘‘bhiyyataro abhiññāto’’ti. Dutiyavikappe pana abhijānātīti abhiññā, abhivisiṭṭhā paññā, bhiyyo abhiññā etassāti bhiyyobhiñño, so eva atisayavacanicchāvasena bhiyyobhiññataro, svāyamassa atisayo abhiññāya bhiyyobhāvakatoti āha ‘‘bhiyyatarābhiñño vā’’ti. Sambujjhati etāyāti sambodhi, sabbaññutaññāṇaṃ, aggamaggañāṇañca. Sabbaññutaññāṇapadaṭṭhānañhi aggamaggañāṇaṃ, aggamaggañāṇapadaṭṭhānañca sabbaññutaññāṇaṃ sambodhi nāma. Tattha padhānavasena tadatthadassane paṭhamavikappo, padaṭṭhānavasena dutiyavikappo. Kasmā panettha arahattamaggañāṇasseva gahaṇaṃ, nanu heṭṭhimānipi bhagavato maggañāṇāni savāsanameva yathāsakaṃ paṭipakkhavidhamanavasena pavattāni. Savāsanappahānañhi ñeyyāvaraṇappahānanti? Saccametaṃ, taṃ pana aparipuṇṇaṃ paṭipakkhavidhamanassa vippakatabhāvatoti āha ‘‘arahattamaggañāṇe vā’’ti. Aggamaggavasena cettha ariyānaṃ bodhittayapāripūrīti dassetuṃ ‘‘arahattamaggeneva hī’’tiādi vuttaṃ. Nippadesāti anavasesā. Gahitā hontīti arahattamaggena gahitena adhigatena gahitā adhigatā honti. Sabbanti tehi adhigantabbaṃ. Tenāti sambodhinā sabbaññutaññāṇapadaṭṭhānena arahattamaggañāṇena.
所谓“顺序合适”，是指因我对佛之品质的信心开始而生起的浓厚坚固信心，所生之顺序合适以作相应。若未正智慧领解，则无人能恰如其分地接受或承认。因具能力、因缘、常性、应行、果报而正确领受。有进一步含义，谓完全充满。传达时称为散布范围，崩溃时指其重点。‘欢喜’指此信心之升起、增长，即是‘现生信心’。宣说『如此我信』。认识禅者指经验深厚者，更甚者称为‘更深禅者’。随第二次辩论而成之认知即禅，智慧为其卓越之表现，是更深禅境者，以极致禅意称为‘更深禅证者’。觉悟即菩提，含遍知诸法全智与第一正道智。诸法遍知智是觉，第一正道智是遍知智。以重点为依止称第二辩论，以根基为依止称第三辩论。何以此处禅道之智慧为深奧？因为下层佛陀之道智在佛陀的传教场所，以演示相对的方法施教。舍弃相对法即止除障碍。这是真理，然而此法尚未圆满，是相对施教转变的阶段，谓之『至禅道智慧』。以尊贵之言曰『唯依禅道智慧』等。无余无缺者即断尽净智。由禅道所获称为禅道智慧，由此获得才能定得全有。通称觉者即是遍知智之基础与禅道智慧之获得。
§142
142. Khādanīyānaṃ uḷāratā sātarasānubhāvenāti āha ‘‘madhure āgacchatī’’ti. Pasaṃsāya uḷāratā visiṭṭhabhāvenāti āha ‘‘seṭṭhe’’ti, obhāsassa uḷāratā mahantabhāvenāti vuttaṃ ‘‘vipule’’ti. Usabhassa ayanti āsabhī, idha pana āsabhī viyāti āsabhī. Tenāha ‘‘usabhassa vācāsadisī’’ti. Yena pana guṇenassā taṃsadisatā, taṃ dassetuṃ ‘‘acalā asampavedhī’’ti vuttaṃ. Yato kutoci anussavanaṃ anussavo. Vijjāṭṭhānesu kataparicayānaṃ ācariyānaṃ taṃ tamatthaṃ viññāpentī paveṇī ācariyaparamparā. Kevalaṃ attano matiyā ‘‘itikira evaṃkirā’’ti parikappanā itikira. Piṭakassa ganthassa sampadānato sayaṃ sampadānabhāvena gahaṇaṃ piṭakasampadānaṃ. Yathāsutānaṃ atthānaṃ ākārassa parivitakkanaṃ ākāraparivitakko. Tatheva ‘‘evameta’’nti diṭṭhiyā nijjhānakkhamanaṃ diṭṭhinijjhānakkhanti. Āgamādhigamehi vinā takkamaggaṃ nissāya takkanaṃ takko. Anumānavidhiṃ nissāya nayaggāho. Yasmā buddhavisaye ṭhatvā bhagavato ayaṃ therassa codanā, therassa ca so avisayo, tasmā ‘‘paccakkhato ñāṇena paṭivijjhitvā viyā’’ti vuttaṃ. Sīhanādo viyāti sīhanādo, taṃsadisatā cassa seṭṭhabhāvena, so cettha evaṃ veditabboti dassento ‘‘sīhanādo’’tiādimāha. Neva dandhāyantenāti na mandāyantena. Na bhaggarāyantenāti aparisaṅkantena.
众多食物甘美，因其带有浓郁的甜美滋味，称为『甜味降临』。赞誉其甜美而称为『最佳』，极其广泛明朗，如言『广大』。野牛通称为野牛，此处称为母野牛。依此说『野牛之声相称』。若某物具足此特质，即谓之『不动无破』。此由某地有频繁受持法事之传承所致。学者在教育场合传授其义意。唯就其见解自行设定为『是此是此』。因律藏经籍之完整而通达，唯有依律藏完整而称之为律藏通达。如此语曰『如此是此』，谓持戒者断尽邪见即可断除。于佛法得授受依止，故此得以断除邪见。以推理方法为依止导引。既立足于佛法，则为长老之劝诫、长老所劝诫者非世俗场所，故谓之『通过正知断除称为证悟』。狮吼声即猛狮之吼，用以称誉首位，譬喻故称之为狮吼。非惰弱不振作，非迷乱搅扰，非惊惧慌乱。
Anuyogadāpanatthanti anuyogaṃ sodhāpetuṃ. Vimaddakkhamañhi sīhanādaṃ nadanto atthato tattha anuyogaṃ sodheti nāma. Anuyuñjanto ca naṃ sodhāpeti nāma. Dātunti sodhetuṃ. Keci ‘‘dānattha’’nti atthaṃ vadanti, tadayuttaṃ. Na hi yo sīhanādaṃ nadati, so eva tattha anuyogaṃ detīti yujjati. Nighaṃsananti vimaddanaṃ. Dhamamānanti tāpayamānaṃ, tāpanañcettha gaggariyā dhamāpanasīsena vadati. Sabbe teti sabbe te atīte niruddhe sammāsambuddhe, tenetaṃ dasseti – ye te ahesuṃ atītaṃ addhānaṃ tava abhinīhārato oraṃ sammāsambuddhā, tesaṃ tāva sāvakañāṇagocare dhamme paricchindanto mārādayo viya buddhānaṃ lokiyacittacāraṃ tvaṃ jāneyyāsi. Ye pana te abbhatītā tato parato chinnavaṭumā chinnapapañcā pariyādiṇṇavaṭṭā sabbadukkhavītivattā sammāsambuddhā, tesaṃ sabbesampi sāvakañāṇassa avisayabhūte dhamme kathaṃ jānissasīti.
所谓“提出连接”，指澄清连接关系。在病痛中发出狮吼，实则澄清了连接的本义。虽尝试连接却未能澄清，乃谓不彻底澄清。授与之意当为澄清。有人以“给与之义”说此，即近义词。实则发吼者，即在于给予连接。毁坏者谓迫害、毁伤之意。加热者即煎熬，本处以“灼烤之力”喻之。诸法皆为过去所断，皆为正觉者之行为。由此示现：过去境界为先，断灭来自于佛陀担当，善知识及魔执着于佛之世俗行为应知。且此等已尽灭者，次后支断以截断无余涂覆之苦海，成就正觉者。对所有有关识之法皆非世俗，如何能知？
Anāgatabuddhānaṃ panāti pana-saddo visesatthajotano, tena atītesu tāva khandhānaṃ bhūtapubbattā tattha siyā ñāṇassa savisaye gati, anāgatesu pana sabbaso asañjātesu kathanti imamatthaṃ joteti. Tenāha ‘‘anāgatāpī’’tiādi . ‘‘Cittena paricchinditvā viditā’’ti kasmā vuttaṃ, nanu atītānāgate sattāhe eva pavattaṃ cittaṃ cetopariyañāṇassa visayo, na tato paranti? Nayidaṃ cetopariyañāṇakiccavasena vuttaṃ, atha kho pubbenivāsaanāgataṃsañāṇavasena vuttaṃ, tasmā nāyaṃ doso.
所谓“未来佛”，此语系指特别本质之光明，借以标明过去已成之蕴之存在范畴，未来则说此意为一切未所生起之未生法。故称之『亦未来佛』等。谓“于心已断疑，知已为实”，为何如此说呢？非谓过去未来诸世，心念与心上知彼此起于同一因缘，非超出彼岸。此非因观知心上智慧之职责，而以先世入出息观知为说。故此非过失也。
Viditaṭṭhāne na karoti sikkhāpadeneva tādisassa paṭikkhepassa paṭikkhittattā, setughātato ca. Kathaṃ pana thero dvayasambhave paṭikkhepameva akāsi, na vibhajja byākāsīti āha ‘‘thero kirā’’tiādi. Pāraṃ pariyantaṃ minotīti pāramī, sā eva ñāṇanti pāramiñāṇaṃ, sāvakānaṃ pāramiñāṇaṃ sāvakapāramiñāṇaṃ, tasmiṃ. Sāvakānaṃ ukkaṃsapariyantagate jānane nāyaṃ anuyogo, atha kho sabbaññutaññāṇe sabbaññutāya jānane. Keci pana ‘‘sāvakapāramiñāṇeti sāvakapāramiñāṇavisaye’’ti atthaṃ vadanti. Tathā sesapadesupi. Sīla..pe… samatthanti sīlasamādhipaññāvimuttisaṅkhātakāraṇānaṃ jānanasamatthaṃ. Buddhasīlādayo hi buddhānaṃ buddhakiccassa, parehi ‘‘buddhā’’ti jānanassa ca kāraṇaṃ.
在已知的场所内，他不但不实施戒律本身所禁止的行为，而且也断绝了此类放逸之行为，这是如同断绝堤坝上的垮塌般。至于为何两位长老在双重情况下仅仅实施了断绝行为，却未加以分别解释，他便说『这正是长老们之所以为长老』之类的话。彼岸之终点谓为彼岸，即谓彼岸，彼岸即为智慧，亦谓彼岸之智慧，即弟子们的彼岸智慧，叫做弟子彼岸智慧，即在此。弟子们通达至彼岸之彻底阶段是一种见解，这见解并非随意联结，而是通过具足的无所不知的智慧而知晓。然有些人以为所谓「弟子彼岸智慧」仅仅只是弟子智慧范畴的内容，而此说也适用于其余词语。戒律等亦是由戒、定、慧三者共同成就的智慧能力的认识条件。佛陀的戒律等，正是佛陀成就佛事和被称为佛的识知的缘由和基础。
§143
143. Anumānañāṇaṃ viya saṃsayapiṭṭhikaṃ ahutvā ‘‘idamida’’nti yathāsabhāvato ñeyyaṃ dhāreti nicchinotīti dhammo, paccakkhañāṇanti āha ‘‘dhammassa paccakkhato ñāṇassā’’ti. Anuetīti anvayoti āha ‘‘anuyogaṃ anugantvā’’ti. Paccakkhasiddhañhi atthaṃ anugantvā anumānañāṇassa pavatti diṭṭhena adiṭṭhassa anumānanti veditabbo. Vidite vedakampi ñāṇaṃ atthato viditameva hotīti ‘‘anumānañāṇaṃ nayaggāho vidito’’ti vuttaṃ. Viditoti viddho paṭiladdho, adhigatoti attho. Appamāṇoti aparimāṇo mahāvisayattā. Tenāha ‘‘apariyanto’’ti. Tenāti apariyantattā, tena vā apariyantena ñāṇena, eteneva thero yaṃ yaṃ anumeyyamatthaṃ ñātukāmo hoti, tattha tatthassa asaṅgamappaṭihaṭaanumānañāṇaṃ pavattatīti dasseti. Tenāha ‘‘so iminā’’tiādi. Tattha imināti iminā kāraṇena. Pākārassa thirabhāvaṃ uddhamuddhaṃ āpetīti uddhāpaṃ, pākāramūlaṃ. Ādi-saddena pākāradvārabandhaparikhādīnaṃ saṅgaho veditabbo. Paccante bhavaṃ paccantimaṃ. Paṇḍitadovārikaṭṭhāniyaṃ katvā thero attānaṃ dassetīti dassento ‘‘ekadvāranti kasmā āhā’’ti codanaṃ samuṭṭhāpesi. Yassā paññāya vasena puriso ‘‘paṇḍito’’ti vuccati, taṃ paṇḍiccanti āha ‘‘paṇḍiccena samannāgato’’ti. Taṃtaṃitikattabbatāsu chekabhāvo byattabhāvo veyyattiyaṃ. Medhati sammosaṃ hiṃsati vidhamatīti medhā, sā etassa atthīti medhāvī. Ṭhāne ṭhāne uppatti etissā atthīti ṭhānuppattikā, ṭhānaso uppajjanakapaññā. Anupariyāyanti etenāti anupariyāyo, so eva pathoti anupariyāyapatho, parito pākārassa anusaṃyāyanamaggo. Pākārabhāgā sandhātabbā etthāti pākārasandhi, pākārassa phullitappadeso. So pana heṭṭhimantena dvinnampi iṭṭhakānaṃ vigamena evaṃ vuccatīti āha ‘‘dvinnaṃ iṭṭhakānaṃ apagataṭṭhāna’’nti. Chinnaṭṭhānanti chinnabhinnappadeso, chinnaṭṭhānaṃ vā. Tañhi ‘‘vivara’’nti vuccati.
犹如推理知识一样，即便未举出疑点，却以本性所应知之事视为确定，这称为依缘识知，他曰『此乃法的依缘识』。随从谓随行，他说『随从即是跟随行为』。依缘确立的意义即是依凭此理推理知识由所见事物与未见事物推知而生。所谓已知的知也就是实现的意义，说『推理知识是有因的』。所谓已知即指已获得、获证之意。无量即无限，以广大领域示现，他故说『无限』。无限即无限界，以此无限、凭此无限智慧中，长老们欲知该得何事，即在该处，推理知识可分别体现，即述此义。他说『他从这里……』。这里即凭此因缘。堤坝之边缘呈现高低交错，是堤根的意思。起始音节“堤坝”意为堤坝的门窗、栏杆等构成的整体。因而彼岸为对岸。智者有如堤坝之门。就此门智显示自己，他举例问道『一个门为何如此称？』。因以智慧为基准谓之智者；谓此为具智慧者。此当分别辨别、厘清、阐明，是专精。慧能分辨、折损慌乱之解脱，谓是慧解脱。
Kiliṭṭhanti malīnaṃ. Upatāpentīti kilesapariḷāhena santāpenti. Vibādhentīti pīḷenti. Uppannāya paññāya nīvaraṇehi na kiñci kātuṃ sakkāti āha ‘‘anuppannāya paññāya uppajjituṃ na dentī’’ti. Tasmāti paccayūpaghātena uppajjituṃ appadānato. Catūsu satipaṭṭhānesu suṭṭhu ṭhapitacittāti catubbidhāyapi satipaṭṭhānabhāvanāya sammadeva ṭhapitacittā. Yathāsabhāvena bhāvetvāti aviparītasabhāvena yathā paṭipakkhā samucchijjanti, evaṃ bhāvetvā.
污染者意谓污秽者。困扰者谓被烦恼所扰乱。压迫者谓感受压力、痛苦。因忆禅智慧等障碍生起，不能有任何作为，故说『因未生起智慧障碍，无法产生』。因此因缘及其阻碍非此而生。四种念处若定力坚固，其意为在四念处禅修上得以正法成就。谓要如法修行，分别于正见相反方行，诸相相斥，因而如是修行。
Purimanaye satipaṭṭhānāni, bojjhaṅgā ca missakā adhippetāti tato aññathā vattuṃ ‘‘apicetthā’’tiādi vuttaṃ. Missakāti samathavipassanāmaggavasena missakā. ‘‘Catūsu satipaṭṭhānesu suppatiṭṭhitacittā’’tiādito vuttattā satipaṭṭhāne vipassanāti gahetvā ‘‘satta bojjhaṅge yathābhūtaṃ bhāvetvā’’ti vuttattā, maggapariyāpannānaṃyeva ca nesaṃ nippariyāyabojjhaṅgabhāvato, tesu ca sabbaso adhigatesu lokanāthena sabbaññutaññāṇampi adhigatameva hotīti ‘‘bojjhaṅge maggo, sabbaññutaññāṇañcāti gahite sundaro pañho bhaveyyā’’ti mahāsivatthero āha, na panevaṃ gahitaṃ porāṇehīti adhippāyo. Itīti vuttappakāraparāmasanaṃ. Theroti sāriputtatthero.
虽说四种念处与觉支偶合是错误附加，故此后来另作他说曰『亦不然』。谓错误即误会，以止观双途之道来断惑，谓此为止观法门。『四种念处若心稳固』者等之言。由此，止观念处称为“观”。故得入道者“五根”、“七觉支”于般涅槃中亦成就阴灭断尽之相。于诸成就者中，世尊以无所不知之智慧证达，此故称之为“觉支之道”，由此成就不可思议问题。伟大长老亦曰：未如是成就。此言乃描述教学之误、过失。长老为沙利耶长老。
Tatthāti tesu paccantanagarādīsu. Nagaraṃ viya nibbānaṃ tadatthikehi upagantabbato, upagatānañca parissayarahitasukhādhigamanaṭṭhānato. Pākāro viya sīlaṃ tadupagatānaṃ parito ārakkhabhāvato. Pariyāyapatho viya hirī sīlapākārassa adhiṭṭhānabhāvato. Vuttañhetaṃ ‘‘pariyāyapathoti kho bhikkhu hiriyā etaṃ adhivacana’’nti. Dvāraṃ viya ariyamaggo nibbānanagarappavesanaañjasabhāvato. Paṇḍitadovāriko viya dhammasenāpati nibbānanagarapaviṭṭhapavisanakānaṃ sattānaṃ sallakkhaṇato. Dinnoti dāpito, sodhitoti attho.
所谓“在彼处”，是指靠近诸般对岸之地如城池等。犹如城镇，涅槃应趋于彼处，随机能到。但到者，因其安然无恐乐趣故。堤坝如戒，是守护到者的保护之意。围道即耻为堤坝之保护忍持之意。曾言『围道即比库之耻辱之词』。犹如门者，圣道乃如门，通往涅槃城之入口之路。智者亦如门神，是佛法护持涅槃城众生之特征。赐食谓给予，清净谓洁净。
§144
144.Nipphattidassanatthanti siddhidassanatthaṃ, adhigamadassanatthanti attho. ‘‘Pañcanavutipāsaṇḍe’’ti idaṃ yasmā thero paribbājako hutvā tato pubbeva nibbānapariyesanaṃ caramāno te te pāsaṇḍino upasaṅkamitvā nibbānaṃ pucchi, te nāssa cittaṃ ārādhesuṃ, taṃ sandhāya vuttaṃ. Te pana pāsaṇḍā heṭṭhā vuttā eva. Tatthevāti tassayeva bhāgineyyassa desiyamānāya desanāya. Parassa vaḍḍhitaṃ bhattaṃ bhuñjanto viya sāvakapāramiñāṇaṃ hatthagataṃ akāsi adhigacchi. Uttaruttaranti heṭṭhimassa heṭṭhimassa uttaraṇato atikkamanato uttaruttaraṃ, tato eva padhānabhāvaṃ pāpitatāya paṇītapaṇītaṃ. Uttaruttaranti vā uparūpari. Paṇītapaṇītanti paṇītataraṃ, paṇītatamañcāti attho. Kaṇhanti kāḷakaṃ saṃkilesadhammaṃ. Sukkanti odātaṃ vodānadhammaṃ. Savipakkhaṃ katvāti pahātabbapahāyakabhāvadassanavasena yathākkamaṃ ubhayaṃ savipakkhaṃ katvā. ‘‘Ayaṃ kaṇhadhammo, imassa ayaṃ pahāyako’’ti evaṃ kaṇhaṃ paṭibāhitvā desanāvasena nīharitvā sukkaṃ, ‘‘ayaṃ sukkadhammo, iminā ayaṃ pahātabbo’’ti evaṃ sukkaṃ paṭibāhitvā kaṇhaṃ.Saussāhanti phaluppādanasamatthatāvasena sabyāpāraṃ. Tenāha ‘‘savipāka’’nti. Vipākadhammanti attho.
证得显现之义谓示现成功之证。得入显现之义谓示现入得之义。所谓“五百谤派”，是指某位曾为游方行者的长老，过去曾游行求涅槃，彼辈诸谤派者来问其涅槃，他无心向往，此缘故为说。彼等谤派被驳斥于文下。所谓“正是”，谓其弟子所教授之法。若他人食他增添之饭，即如弟子彼岸智慧得已实现。称叙为逐步渐进、层层超越，因而从低到高，乃至由初至高，逐渐至上，故曰由下而上。逐渐谓上面更上一层楼。善意谓更善，更善至极至上。黑暗谓污秽法。光明谓正法。两者对立如废弃有为，应舍弃。称两者具足为“两果”，即果报所生之义。黑暗即断除，光明是应断之明。何如呢？以此断除黑暗法，说此为应断法，诸善法也应断除者。故说“此为黑法，此为应断”之类。因缘差别，成败具足，以此因缘他为所果遂现。说法终极意义称为缘果。
Tasmiṃdesite dhammeti tasmiṃ vuttanayena bhagavā tumhehi desite dhamme ekaccaṃ dhammaṃ nāma sāvakapāramiñāṇaṃ jānitvā paṭivijjhitvā. Taṃjānane hi vutte catusaccadhammajānanaṃ avuttasiddhanti. ‘‘Catusaccadhammesū’’ti idaṃ porāṇaṭṭhakathāyaṃ vuttākāradassanaṃ. Vipakkho pana parato āgamissati. Etthāti ‘‘dhammesu niṭṭhaṃ agama’’nti etasmiṃ pade. Therasallāpoti therānaṃ sallāpasadiso vinicchayavādo . Kāḷavallavāsīti kāḷavallavihāravāsī. Idānīti etarahi ‘‘idāhaṃ bhante’’tiādivacanakāle. Imasmiṃ pana ṭhāneti ‘‘dhammesu niṭṭhaṃ agama’’nti imasmiṃ padese, imasmiṃ vā niṭṭhānakāraṇabhūte yoniso parivitakkane. ‘‘Imasmiṃ pana ṭhāne buddhaguṇesu niṭṭhaṅgato’’ti kasmā vuttaṃ, nanu sāvakapāramiñāṇasamadhigatakāle eva thero buddhaguṇesu niṭṭhaṅgatoti? Saccametaṃ, idāni pana taṃ pākaṭaṃ jātanti evaṃ vuttaṃ. Sabbanti ‘‘catusaccadhammesū’’tiādi sumattherena vuttaṃ sabbaṃ. Arahatte niṭṭhaṅgatoti etthāpi vuttanayeneva anuyogaparihārā veditabbā. Yadipi dhammasenāpati ‘‘sāvakapāramiñāṇaṃ mayā samadhigata’’nti ito pubbepi jānātiyeva, idāni pana asaṅkhyeyyāparimeyyabhede buddhaguṇe nayaggāhavasena pariggahetvā kiccasiddhiyā tasmiṃ ñāṇe niṭṭhaṅgato ahosīti dassento ‘‘mahāsivatthero…pe… dhammesūti sāvakapāramiñāṇe niṭṭhaṅgato’’ti avoca.
在此所说的法中，世尊由你等宣说的法中，知悉并精通了弟子究竟智慧这一法。由此知见宣说，四圣谛之法得以宣说并成立。所谓“四圣谛法”，这是古老注疏中所言其意之显现，反面说法后来还会来临。此处“法中究竟到来”一语为是。长老说法即长老们议论类似的推理论。所谓“迦楼罗住处者”，即迦楼罗的栖息地。今时“这里”语始于“尊者说”。“在此处”意指“法中究竟到来”这一词句处，是对究竟到来的缘由理智审思。为何说“佛德中究竟”？岂非只有弟子究竟智慧获得时，尊者才谓在佛德中究竟？实此理，今已显明，确如所说。所有皆言“四圣谛法中”等乃善长老所说全部。谓阿拉汉中究竟，亦须依此宣说文理析辨。虽然法军主曾曾言：“弟子究竟智慧我已得”，以前亦有知悉。如今于无数无量不可数佛德慧中，作为引领承载，辅以诸多修行功德成就，于此智慧归结而究竟成了。其意即“大思惟尊者……等宣说‘法中弟子究竟智慧已究竟’。”
Buddhaguṇā pana nayato āgatā, te nayaggāhato yāthāvato jānanto sāvakapāramiñāṇe tathājānanavasena niṭṭhaṅgatattā sāvakapāramiñāṇameva tassa aparāparuppattivasena, tena tena bhāvetabbakiccabahutāvasena ca ‘‘dhammesū’’ti puthuvacanena vuttaṃ. Anantāparimeyyānaṃ anaññavisayānaṃ buddhaguṇānaṃ nayato pariggaṇhanena therassa sātisayo bhagavati pasādo uppajjatīti āha ‘‘bhiyyosomattāyā’’tiādi. ‘‘Suṭṭhu akkhāto’’ti vatvā taṃ evassa suṭṭhu akkhātataṃ dassetuṃ ‘‘niyyāniko maggo’’ti vuttaṃ. Svākkhātatā hi dhammassa yadatthaṃ desito, tadatthasādhanena veditabbā. Phalatthāya niyyātīti anantaravipākattā, attano uppattisamanantarameva phalanipphādanavasena pavattatīti attho. Vaṭṭacārakato niyyātīti vā niyyāniko, niyyānasīloti vā. Rāgadosamohanimmadanasamatthoti idhāpi ‘‘pasannosmi bhagavatīti dassetī’’ti ānetvā sambandho. Vaṅkādīti ādi-saddena jimhakuṭile, aññe ca paṭipattidose saṅgaṇhāti. Bhagavā tumhākaṃ buddhasubuddhatā viya dhammasudhammatā, saṅghasuppaṭipatti ca dhammesu niṭṭhaṅgamanena sāvakapāramiñāṇe niṭṭhaṅgatattā mayhaṃ suṭṭhu vibhūtā supākaṭā jātāti dassento thero ‘‘svākkhāto bhagavatā dhammo, suppaṭipanno saṅghoti pasīdi’’nti avoca.
佛德作为引领随来，他作为引领承载真实知道弟子究竟智慧的未失真实究竟状态，并以此多次增长修习功德，乃以“法中”广义词语宣说。此尊严多无量无边且无他境界佛德诸功德，因其引领承载，尊者对世尊生起欢喜，便说“愿更旺盛”。又称“善说清楚”，为使其善说被彰显，宣称了“导向之道”。“善宣”即法已阐明，应以法义立见所知。谓“导向”，即果报紧随因果之意，修行者一生成果即连续发生。谓“流转行者”，亦谓导向，其意为。同时为表示“我对世尊欢悦”，现此语。谓弯曲故意等语，讲述疑难阻碍的修行因缘。世尊如你们之佛陀果位与佛法真理，僧团正确依教修持，因弟子究竟智慧而成究竟，尊者显述“佛所善说之法，僧团已正确修习，令喜悦。”
Kusaladhammadesanāvaṇṇanā善法开示注释
§145
145.Anuttarabhāvoti seṭṭhabhāvo. Anuttaro bhagavā yena guṇena, so anuttarabhāvo, taṃ anuttariyaṃ. Yasmā tassāpi guṇassa kiñci uttaritaraṃ natthi eva, tasmā vuttaṃ ‘‘sā tumhākaṃ desanā anuttarāti vadatī’’ti. Kusalesu dhammesūti kusaladhammanimittaṃ. Nimittatthe hi etaṃ bhummaṃ, tasmā kusaladhammadesanāhetupi bhagavāva anuttaroti attho. Bhūmiṃ dassentoti visayaṃ dassento. Kusaladhammadesanāya hi kusalā dhammā visayo. Vuttapadeti ‘‘kusalesu dhammesū’’ti evaṃ vuttavākye, evaṃ vā vuttadhammakoṭṭhāse. ‘‘Pañcadhā’’ti kasmā vuttaṃ, nanu chekaṭṭhenapi kusalaṃ icchitabbaṃ ‘‘kusalo tvaṃ rathassa aṅgapaccaṅgāna’’ntiādīsūti (ma. ni. 2.87)? Saccametaṃ, so pana chekaṭṭho kosallasambhūtaṭṭheneva saṅgahitoti visuṃ na gahito. ‘‘Kacci nu bhoto kusalaṃ, kacci bhoto anāmaya’’nti (jā. 1.15.146; 2.22.2008) jātake āgatattā ‘‘jātakapariyāyaṃ patvā ārogyaṭṭhena kusalaṃ vaṭṭatī’’ti vuttaṃ. ‘‘Taṃ kiṃ maññatha, gahapatayo, ime dhammā kusalā vā akusalā vā sāvajjā vā anavajjā vā’’tiādīsu suttapadesesu ‘‘kusalā’’ti vuttadhammā eva ‘‘anavajjā’’ti vuttāti āha ‘‘suttantapariyāyaṃ patvā anavajjaṭṭhena kusalaṃ vaṭṭatī’’ti. Abhidhamme ‘‘kosalla’’nti paññā āgatāti yonisomanasikārahetukassa kusalassa kosallasammūtaṭṭho, darathābhāvadīpanato niddarathaṭṭho, ‘‘kusalassa katattā upacitattā’’ti vatvā iṭṭhavipākaniddisanato sukhavipākaṭṭho ca abhidhammanayasiddhoti āha ‘‘abhidhamma…pe… vipākaṭṭhenā’’ti. Bāhitikasutte (ma. ni. 2.358) bhagavato kāyasamācārādike vaṇṇentena dhammabhaṇḍāgārikena ‘‘yo kho mahārāja kāyasamācāro anavajjo’’ti kusalo kāyasamācāro rañño pasenadissa vutto. Na hi bhagavato sukhavipākakammaṃ atthīti sabbasāvajjarahitā kāyasamācārādayo ‘‘kusalā’’ti vuttā, idha pana ‘‘kusalesu dhammesū’’ti bodhipakkhiyadhammā ‘‘kusalā’’ti vuttā, te ca samathavipassanā maggasampayuttā ekantena sukhavipākā evāti avajjarahitatāmattaṃ upādāya anavajjattho kusala-saddoti āha ‘‘imasmiṃ pana…pe… daṭṭhabba’’nti. Evañca katvā ‘‘phalasatipaṭṭhānaṃ pana idha anadhippeta’’nti idañca vacanaṃ samatthitaṃ hoti savipākasseva gahaṇanti katvā.
无上境界谓最高之境。最高者指世尊以何功德为至高，此名无上。此功德无有较上者，故谓“你等之教法为无上”。所谓善法者，即善法之迹象。此迹象如是根基，故世尊教化善法得此无上之义。彼显现境界者，谓所显领域。善法教说中，所及领域即善法。所谓“善法中”者，即此类教说文本，同样包含领域教义通则。所谓“五种”，为何说？岂非在六十八法中也有所愿？“愿你善妙为车轮各部”，如此等语。确实，只有良好技巧的集会才含蕴此义，不朽之法不被简略涵摄。谓“你是善良，或你恒善”，是缘起故事中所载。在经文中有言“此法行世间以清净善行”，又谓“诸善法与不善、辟支佛法。”故在经典语句中所称“善”，乃实称优秀善法。于阿毗达摩说“凸显智慧”为因，以善为称；谓因智慧显现之明朗遗产，即“善的功德”，而授予殊荣。又于外经典（长部第2卷第358节）举世尊身体行为纯洁范例，称若大王身体行为不污，谓此为善。非世尊行为灭苦果，皆以无污而非恶行为称为善。此处“善法中”，以菩提分支法门诸法称善，因专一通向喜乐果报，故称无污而得名“善”。故曰“此处亦当观果位不应失除”，故此处言及悉摄修持法。
‘‘Cuddasavidhenā’’tiādi satipaṭṭhāne (dī. ni. 2.376; ma. ni. 1.109) vuttanayena veditabbaṃ. Paggahaṭṭhenāti kusalapakkhassa paggaṇhanasabhāvena. Kiccavasenāti anuppannākusalānuppādanādikiccavasena. Tato eva cassa catubbidhatā. Ijjhanaṭṭhenāti nippajjanasabhāvena. Chandādayo eva iddhipādesu visiṭṭhasabhāvā, itare avisiṭṭhā, tesampi viseso chandādikatoti āha ‘‘chandādivasena nānāsabhāvā’’ti.
“如斯四圣之法”诸念处法中，以此文说法成为应知之理。“集会取捻”者，即善法侧之集结聚会。所谓“因缘作用”，即未生不善及起恶等因果缘法。此后即增四种层次。所谓“努力之处”，即修行者或事物生出之所在。“欲等”，于神通根本中属特别之集会，其他为不特别，此为分别，故说“欲等多样集会”。
Adhimokkhādisabhāvavasenāti pasādādhimokkhādisalakkhaṇavasena. Upatthambhanaṭṭhenāti sampayuttadhammānaṃ upatthambhanakabhāvena. Akampiyaṭṭhenāti paṭipakkhehi akampiyasabhāvena. Salakkhaṇenāti adhimokkhādisabhāvena. Niyyānaṭṭhenāti saṃkilesapakkhato, vaṭṭacārakato ca niggamanaṭṭhena. Upaṭṭhānādināti upaṭṭhānadhammavicayapaggahasampiyāyanapassambhanasamādhānaajjhupekkhanasaṅkhātena attano sabhāvena. Hetuṭṭhenāti nibbānassa sampāpakahetubhāvena. Dassanādināti dassanābhiniropanapariggahasamuṭṭhāpanavodāpanapaggahupaṭṭhānasamādhānasaṅkhātena attano sabhāvena.
谓具有破结等性质者，则以一切破结等特征为名。所谓加强之处，谓联系众法相续强化之义。所谓不动之处，谓对相反境界无动摇之所。以特征乃破结等故。以究竟之义、圆满脱体处所等谓。以诸入处等表达己所处集会。因缘之故谓。以观看觉知集会，则涵盖显现诸法之眷属，而涵盖持守诸缘、发扬及内心安住的集会。
Sāsanassapariyosānadassanatthanti sāsanaṃ nāma nippariyāyato sattatiṃsa bodhipakkhiyadhammā. Tattha ye samathavipassanāsahagatā, te sāsanassa ādi, maggapariyāpannā majjhe, phalabhūtā pariyosānaṃ, taṃdassanatthaṃ. Tenāha ‘‘sāsanassa hī’’tiādi.
谓为大法终极显现之境。所谓教法者即三十三菩提分支法门之教法。于其中，专修止观者，为该教之起端，步入中道，达成果位，是为大教之终极，成就见证。由此故言“教法衰败”等语。
Puna etadānuttariyaṃ bhanteti yathāraddhāya desanāya nigamanaṃ. Vuttasseva atthassa puna vacanañhi nigamanaṃ vuttaṃ. Taṃ desananti taṃ kusalesu dhammesu desanāppakāraṃ, desanāvidhiṃ, desetabbañca, sakalaṃ vā sampuṇṇaṃ anavasesaṃ abhijānāti abhivisiṭṭhena ñāṇena jānāti, asesaṃ abhijānanato eva uttari upari abhiññeyyaṃ natthi. Itoti bhagavatā abhiññātato. Añño paramatthavasena dhammo vā paññattivasena puggalo vā ayaṃ nāma yaṃ bhagavā na jānātīti idaṃ natthi na upalabbhati sabbasseva sammadeva tumhehi abhiññātattā. Kusalesu dhammesu abhijānane, desanāyañca bhagavato uttaritaro natthi.
又复言，此为末后文，譬如已讲诠释之结语。既已说明其义，复有结语之言。谓此说法者，于善法中教导之用、宣说法则、应当宣说者，都能以圆满无遗之慧解知，唯有彻底了解之后，无复有比此更高之成就可证。世尊以此谓已通达。若以他种最高义或约定义，谓此为世尊未曾了知者，是不存在、不显现于诸阿拉汉具足之通达中。于善法之了解、世尊所说教法无复高者也。
Āyatanapaṇṇattidesanāvaṇṇanā处施设开示注释
§146
146.Āyatanapaññāpanāsūti cakkhādīnaṃ, rūpādīnañca āyatanānaṃ sambodhanesu, tesaṃ ajjhattikabāhiravibhāgato, sabhāgavibhāgato, samudayato, atthaṅgamato, āhārato, ādīnavato, nissaraṇato ca desanāyanti attho.
146.所谓六入者，乃指眼等六根及色等六境，分别内外二种，合为所有，具足起因，涵摄意蕴，摄受依赖，所摄离出，皆为宣说之义。
Gabbhāvakkantidesanāvaṇṇanā入胎开示注释
§147
147.Gabbhokkamanesūti gabbhabhāvena mātukucchiyaṃ avakkamanesu anuppavesesu, gabbhe vā mātukucchismiṃ avakkamanesu. Pavisatīti paccayavasena tattha nibbattento pavisanto viya hotīti katvā vuttaṃ. Ṭhātīti santānaṭṭhitiyā pavattati, tathābhūto ca tattha vasanto viya hotīti āha ‘‘vasatī’’ti. Pakatilokiyamanussānaṃ paṭhamā gabbhāvakkantīti pacuramanussānaṃ gabbhāvakkanti desanāvasena idha paṭhamā. ‘‘Dutiyā gabbhāvakkantī’’tiādīsupi evaṃ yojanā veditabbā.
147.“胎入”者，谓胎时母腹内胚胎进入未入于子宫之意。所谓进入胎中母腹，是依因缘而生起，如入一般。谓“立后嗣”者，即子孙延续发生之义。谓“居于”意，犹如住于彼处一般，称为“居住”。此谓非天非人等众生，最初胎入之说法，此处为“初胎入”。“次胎入”等亦应按此类推理解。
Alamevāti yuttameva.
“不然”者，即为恰当之义。
Khipituṃna sakkontīti tathā vātānaṃ anuppajjanameva vadati. Sesanti puna ‘‘etadānuttariya’’tiādi pāṭhappadesaṃ vadati.
谓无法速得，故云风未起。又末后“此为末后”句，乃训诂之说法。
Ādesanavidhādesanāvaṇṇanā教示方式开示注释
§148
148. Parassa cittaṃ ādisati etehīti ādesanāni, yathāupaṭṭhitanimittādīni, tāni eva aññamaññassa asaṃkiṇṇarūpena ṭhitattā ādesanavidhā, ādesanābhāgā, tāsu ādesanavidhāsu. Tenāha ‘‘ādesanakoṭṭhāsesū’’ti. Āgatanimittenāti yassa ādisati, tassa, attano ca upagatanimittena, nimittappattassa lābhālābhādiādisanavidhidassanassa pavattattā ‘‘idaṃ nāma bhavissatī’’ti vuttaṃ. Pāḷiyaṃ pana ‘‘evampi te mano’’tiādinā parassa cittādisanameva āgataṃ, taṃ nidassanamattaṃ katanti daṭṭhabbaṃ. Tathā hi ‘‘idaṃ nāma bhavissatī’’ti vuttasseva atthassa vibhāvanavasena vatthu āgataṃ. Gatanimittaṃ nāma gamananimittaṃ. Ṭhitanimittaṃ nāma attano samīpe ṭhānanimittaṃ, parassa gamanavasena, ṭhānavasena ca gahetabbanimittaṃ. Manussānaṃ paracittavidūnaṃ, itaresampi vā savanavasena parassa cittaṃ ñatvā kathentānaṃ saddaṃ sutvā. Yakkhapisācādīnanti hiṅkārayakkhānañceva kaṇṇapisācādipisācānaṃ, kumbhaṇḍanāgādīnañca.
148.谓催动他心者，指命令、指导等，因护持条件所生，依此彼此间亦有分别不混合之形式，谓为命令之种类、部分者，即此中之命令种类。所谓“已来之因”，即催动他心者，其由自身及外因催动，则启动因果、得失等命令程序而起，谓『此乃将为之事』之义。巴利文中“如是尔尔”等文，仅表他心催动表象，应视为示现而已。故『此乃将为之事』义，由分解释义而得。所谓来因即去因，立因即近因，体今近处因及外来去向因等，是他心之缘起。于人则知他心，以听闻等，知他心之语声。所谓獼猴恶鬼等者，包含盗猿（嗔猴）、恶魔类、罐童、龙神之类。
Vitakkavipphāravasenāti vipphārikabhāvena pavattavitakkassa vasena. Uppannanti tato samuṭṭhitaṃ. Vippalapantānanti kassaci atthassa abodhanato virūpaṃ, vividhaṃ vā palapantānaṃ. Suttapamattādīnanti ādi-saddena vedanāṭṭakhittacittādīnaṃ saṅgaho. Mahāaṭṭhakathāyaṃ pana ‘‘idaṃ vakkhāmi, evaṃ vakkhāmīti vitakkayato vitakkavipphārasaddo nāma uppajjatī’’ti (abhi. aṭṭha. 1.vacīkammadvārakathāpi) āgatattā jāgarantānaṃ pakatiyaṃ ṭhitānaṃ avippalapantānaṃ vitakkavipphārasaddo kadāci uppajjatīti viññāyati, yo loke ‘‘mantajappo’’ti vuccati. Yassa mahāaṭṭhakathāyaṃ asotaviññeyyatā vuttā. Tādisañhi sandhāya viññattisahajameva ‘‘jivhātālucalanādikaravitakkasamuṭṭhitaṃ sukhumasaddaṃ dibbasotena sutvā ādisatīti sutte vutta’’nti (dha. sa. mūlaṭī. vacīkammadvārakathāvaṇṇanā) ānandācariyo avoca. Vuttalakkhaṇo eva pana nātisukhumo attano, accāsannappadese ṭhitassa ca maṃsasotassāpi āpāthaṃ gacchatīti sakkā viññātuṃ. Tassāti tassa puggalassa. Tassa vasenāti tassa vitakkassa vasena. Evaṃ ayampi ādesanavidhā cetopariyañāṇavaseneva āgatāti veditabbā . Keci pana ‘‘tassa vasenāti tassa saddassa vasenā’’ti atthaṃ vadanti, taṃ ayuttaṃ. Na hi saddaggahaṇena taṃsamuṭṭhāpakacittaṃ gayhati, saddaggahaṇānusārenapi tadatthasseva gahaṇaṃ hoti, na cittassa. Eteneva yadeke ‘‘yaṃ vitakkayatoti yamatthaṃ vitakkayato’’ti vatvā ‘‘tassa vasenāti tassa atthassa vasenā’’ti vaṇṇenti, tampi paṭikkhittaṃ.
『思维变化之义』者，谓由思维变化的性质而发动的思维的力量。由此产生即是显现。所谓纷乱不清，是因无法觉知某事而生的扭曲变形，种类繁多的纷乱变形。所谓粗浅之集，是以初始音声为根基，产生割断心识等的汇集。《大注疏》中讲：“此言我说，如是我说，谓因思维而生的思维变化之声偶尔出现。”（《大注疏·第一讲解门》）由此可知，所谓“思维变化声”时有发生，是觉醒者未昧者的展现，即俗世所谓“喃喃自语”之称。此说在《大注疏》中明言不可轻视者。如《法集论起讲解》作此解说：“由舌端轻声细语之思维显现，天耳所闻，乃初境界之说。”由此安那达长老亦言，其发声虽非极柔细，但因近处与肉耳相通，亦可觉察。此“此者”即指某人；“某事之力”指其思维之力。尚须知，作为教导者，此亦属于识心的知觉所及。然亦有人解释“某事之力”为声音之作用，此不妥。因声音虽引发心理本质，然接纳之心非因声音而生，只因心而生。由是，若有谓“思维所缘者，谓思维之事力”，则属误解，不符其理也。
Manasā saṅkharīyantīti manosaṅkhārā, vedanāsaññā. Paṇihitāti purimaparibandhavinayena padhānabhāvena nihitā ṭhapitā. Tenāha ‘‘cittasaṅkhārā suṭṭhapitā’’ti. Vitakkassa vitakkanaṃ nāma uppādanamevāti āha ‘‘pavattessatī’’ti. ‘‘Pajānātī’’ti pubbe vuttapadasambandhadassanavasena āneti. Āgamanenāti jhānassa āgamanaṭṭhānavasena. Pubbabhāgenāti maggassa sabbapubbabhāgena vipassanārambhena. Ubhayaṃ petaṃ yo sayaṃ jhānalābhī, adhigatamaggo ca aññaṃ tadatthāya paṭipajjantaṃ disvā ‘‘ayaṃ iminā nīhārena paṭipajjanto addhā jhānaṃ labhissati, maggaṃ adhigamissatī’’ti abhiññāya vinā anumānavasena jānāti, taṃ dassetuṃ vuttaṃ. Tenāha ‘‘āgamanena jānāti nāmā’’tiādi. Anantarāti vuṭṭhitakālaṃ sandhāyāha. Tadā hi pavattavitakkapajānaneneva jhānassa hānabhāgiyatādivisesapajānanaṃ.
所谓“依心造作”，即是心的造作，包括受、想等心所。所谓“潜藏”，指在前善法因缘制约下潜伏并设立。作此语谓：“心造作俱已设立。”所谓思维的“思维”，即起动之意，谓其发动也。谓其“知晓”，引已述之语义与见识。所谓“到来”，即入定的开始之处。所谓“前段”，即指修道全程中的所有前段，表见修习。彼对彼，若行禅定者作为自身禅定的获得者及对所成就之道的察知者，便以直观智慧知晓：“此人因此入门修行，将来获禅定、证得道。”如《阿含经八三品《法集论起讲解》释言。谓“知晓到来”称也。所谓“即刻”，是指发生瞬间。彼时因对正在发生的思维之认知，能分别知晓禅定消失与变异等现象之特殊理境。
Kiṃ panidaṃ cetopariyañāṇaṃ parassa cittaṃ paricchijja jānantaṃ iddhicittabhāvato avisesato sabbesampi cittaṃ jānātīti? Noti dassento ‘‘tatthā’’tiādimāha. Na ariyānanti yena cittena te ariyā nāma jātā, taṃ lokuttaracittaṃ na jānāti appaṭividdhabhāvato . Yathā hi puthujjano sabbesampi ariyānaṃ lokuttaracittaṃ na jānāti appaṭividdhattā, evaṃ ariyopi heṭṭhimo uparimassa lokuttaracittaṃ na jānāti appaṭividdhattā eva . Yathā pana uparimo heṭṭhimaṃ phalasamāpattiṃ na samāpajjati, kiṃ evaṃ so tassa lokuttaracittaṃ na jānātīti codanaṃ sandhāyāha ‘‘uparimo pana heṭṭhimassa jānātī’’ti, paṭividdhattāti adhippāyo. ‘‘Uparimo heṭṭhimaṃ na samāpajjatī’’ti vatvā tattha kāraṇamāha ‘‘tesañhī’’tiādi. Tesanti ariyānaṃ. Heṭṭhimā heṭṭhimā samāpatti bhūmantarappattiyā paṭippassaddhikappā. Tenāha ‘‘tatrupapattiyeva hotī’’ti, na uparibhūmipatti. Nimittādivasena ñātassa kadāci byabhicāropi siyā, na pana abhiññāñāṇena ñātassāti āha ‘‘ceto…pe… natthī’’ti. ‘‘Taṃ bhagavā’’tiādi sesaṃ nāma.
那么，何为此识心之知，能洞察他心，凭神通心力特别境界明了一切心意自知呢？对此，答说“不行”。谓“是处”自如《释名》所语。谓非圣人心灵所达，非属于超世智慧，亦非能辨彻破坏之义。正如凡夫未曾破查识得一切圣人之超世心智，圣人亦可不知他中下位者之超世心智，皆因未穷尽明证。犹如后面低位者难得果位，何况不知彼圣人之超世心智乎？此理为激励，谓“诸后者亦已知前者之低位”。所谓“低位”因低位所为果位地得固执信根。正说，“当于彼处达果乃生”，非谓其上位境界。若从因缘及标示诸见，有时会出杂乱情形，非依般若智悉知故，谓“心…不可得”等说。谓“彼世尊”等余文毕。
Dassanasamāpattidesanāvaṇṇanā见与等至之说示之解释
§149
149.Brahmajāleti brahmajālasuttavaṇṇanāyaṃ. Uttarapadalopena hesa niddeso. Ātappanti vīriyaṃ ātappati kosajjaṃ sabbampi saṃkilesapakkhanti. Kusalavīriyasseva hettha gahaṇaṃ appamādādipadantarasannidhānato. Padahitabbatoti padahanato, bhāvanaṃ uddissa vāyamanatoti attho. Anuyuñjitabbatoti anuyuñjanato. Īdisānaṃ padānaṃ bahulaṃkattuvisayatāya icchitabbattā ātappapadassa viya itaresampi kattusādhanatā daṭṭhabbā. Paṭipattiyaṃ nappamajjati etenāti appamādo, satiavippavāso. Sammā manasi karoti etenāti sammāmanasikāro, tathāpavatto kusalacittuppādo. Bhāvanānuyogameva tathā vadati. Desanākkamena paṭhamā, dassanasamāpatti nāma karajakāye paṭikkūlākārassa sammadeva dassanavasena pavattasamāpattibhāvato. Nippariyāyenevāti vuttalakkhaṇadassanasamāpattisannissayattā, dassanamaggaphalabhāvato ca paṭhamasāmaññaphalaṃ pariyāyena vinā dassanasamāpatti.
149.关于梵网网经疏释。末句为诠释。所谓“热诚”，即勇猛精进，持之不懈，全然断除杂染。对善行精进，此处显密兼顾，由慎重与专心及先锋之近在眼前。谓“点燃”，意为点燃欲令生起修习之意。谓“专注”，意为致力于修道。因应此诸词频现，显示对此热诚词语重视，且视为成就其余勘修之工具。论谓“修行不懈，即不懈怠，正念常在。”所谓“正念专注”，即稳固正觉起心。此讲即谓修习调和。于说法途径上，此为初，称为“见道果”，意称得道时正修行对境引发正见。所谓“详尽”，意含详明义理，故谓依于法得大神通果。
Atikkamma chavimaṃsalohitaṃ aṭṭhiṃ paccavekkhatīti tāni apaccavekkhitvā aṭṭhimeva paccavekkhati. Aṭṭhiārammaṇā dibbacakkhupādakajjhānasamāpattīti vuttanayena aṭṭhiārammaṇā dibbacakkhuadhiṭṭhānā paṭhamajjhānasamāpatti. Yo hi bhikkhu ālokakasiṇe catutthajjhānaṃ nibbattetvā taṃ pādakaṃ katvā adhigatadibbacakkhuñāṇo hutvā saviññāṇake kāye aṭṭhiṃ pariggahetvā tattha paṭikkūlamanasikāravasena paṭhamaṃ jhānaṃ nibbatteti, tassāyaṃ paṭhamajjhānasamāpatti dutiyā dassanasamāpatti. Tena vuttaṃ ‘‘aṭṭhi aṭṭhī’’tiādi. Yo panettha pāḷiyaṃ dvattiṃsākāramanasikāro vutto, so maggasodhanavasena vutto. Tattha vā kataparicayassa sukheneva vuttanayā aṭṭhipaccavekkhaṇā samijjhatīti. Tenevettha ‘‘imaṃ cevā’’ti ‘‘atikkamma cā’’ti ca-saddo samuccayattho vutto. Taṃ jhānanti yathāvuttaṃ paṭhamajjhānaṃ. Ayanti ayaṃ sakadāgāmiphalasamāpatti . Sātisayaṃ catusaccadassanāgamanato pariyāyena vinā mukhyā dutiyā dassanasamāpatti. Yāva tatiyamaggā vattatīti āha ‘‘khīṇāsavassa vasena catutthā dassanasamāpatti kathitā’’ti.
越过血肉相连、满布鲜血的骨头进行观察。观察诸物后，再对骨头本身细致观察。所谓“骨头观察”乃针对天眼所生起的初禅境界。若比库在光明定境中修第四禅时入灭，继而凭所得天眼知识取骨，意识随身且对诸相生嗔恨念，随后重返首禅入灭，则为其首禅体验与第二观察果。彼处亦有训言“骨即骨”等。对巴利语二十三相嗔恨念叙述者，谓此乃清净道业的示现处。此处因熟练而愉悦的熟悉心，又谓骨观观察由恚慢生起。故言“此即”“过度”等词汇是汇总。此即所谓禅经历说法中之第一禅。此乃一现证果。其基于对四圣谛之见，故为二次观察果。其中第三道果亦有。曰“已断烦恼之力由第四观察果奏效”，
Pāḷiyaṃ purisassa cāti ca-saddo byatireke, tena yathāvuttasamāpattidvayato vuccamānaṃyeva imassa visesaṃ joteti. Avicchedena pavattiyā sotasadisatāya viññāṇameva viññāṇasotaṃ, tadetaṃ viññāṇaṃ purimato anantarapaccayaṃ labhitvā pacchimassa anantarapaccayo hutvā pavattatīti ayaṃ assa sotāgatatāya sotasadisatā, tasmā pajānitabbabhāvena vuttaṃ ekameva cettha viññāṇaṃ , tasmā aṭṭhakathāyaṃ ‘‘viññāṇasotanti viññāṇamevā’’ti vuttaṃ. Dvīhipi bhāgehīti orabhāgaparabhāgehi. Idhaloko hissa orabhāgo, paraloko parabhāgo dvinnampi vasenetaṃ sambandhanti. Tenāha ‘‘idhaloke patiṭṭhita’’ntiādi. Viññāṇassa khaṇe khaṇe bhijjantassa kāmaṃ natthi kassaci patiṭṭhitatā, taṇhāvasena pana taṃ ‘‘patiṭṭhita’’nti vuccatīti āha ‘‘chandarāgavasenā’’ti. Vuttañhetaṃ –
巴利语“为人心之”之“为”言辞，在不同语境下有区别，论述此处情形。谓其两种因缘依循中之异，显大意。谓不断生起的闻闻处，是识流，即识流中之识。此识承前必然条件，亦为后继条件而发动，因此其流动不息，称之为识流。故应明白此处指识，故《大注疏》中言“识流即为识”。所谓二或多分，指今世部分与他世部分。此世者属今世部分，他世为他世部分，两者由此互相关联。谓“在此世立根”诸文。谓此识间歇生时无欲，因无欲故为“立根”之说。谓“欲爱故立根”等言也。其语终。
‘‘Kabaḷīkāre ce bhikkhave āhāre atthi rāgo, atthi nandī, atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ viruḷhaṃ. Yattha patiṭṭhitaṃ viññāṇaṃ viruḷhaṃ…pe… atthi tattha āyatiṃ punabbhavābhinibbattī’’tiādi (saṃ. ni. 2.64; kathā. 296; mahāni. 7).
世尊云：“比库们，若食物中有贪爱，有欢喜，有渴求，且有坚立的识，且是增长的。识既坚立且增长……便有未来再生的流转。”此义见于梵文律藏、讲经录及大本教法集。
Kammanti kusalākusalakammaṃ, upayogavacanametaṃ. Kammato upagacchantanti kammabhāvena upagacchantaṃ, viññāṇanti adhippāyo. Abhisaṅkhāraviññāṇañhi yena kammunā sahagataṃ, aññadatthu tabbhāvameva upagataṃ hutvā pavattati. Idhaloke patiṭṭhitaṃ nāma idha katūpacitakammabhāvūpagamanato. Kammabhavaṃ ākaḍḍhantanti kammaviññāṇaṃ attanā sampayuttakammaṃ javāpetvā paṭisandhinibbattanena tadabhimukhaṃ ākaḍḍhantaṃ. Teneva paṭisandhinibbattanasāmatthiyena paraloke patiṭṭhitaṃ nāma attano phalassa tattha patiṭṭhāpanena. Keci pana ‘‘abhisaṅkhāraviññāṇaṃ parato vipākaṃ dātuṃ asamatthaṃ idhaloke patiṭṭhitaṃ nāma, dātuṃ samatthaṃ pana paraloke patiṭṭhitaṃ nāmā’’ti vadanti, taṃ tesaṃ matimattaṃ ‘‘ubhayato abbocchinna’’nti vuttattā. Yañca tehi ‘‘paraloke patiṭṭhita’’nti vuttaṃ, taṃ idhalokepi patiṭṭhitameva. Na hi tassa idhaloke patiṭṭhitabhāvena vinā paraloke patiṭṭhitabhāvo sambhavati. Sekkhaputhujjanānaṃcetopariyañāṇanti sekkhānaṃ , puthujjanānañca cetaso paricchindanakañāṇaṃ. Kathitaṃ paricchinditabbassa cetaso chandarāgavasena patiṭṭhitabhāvajotanato.
业即是善业与恶业，此为业之通用说法。业者谓依业的本质而生起者，识为主导力量。所摄识为依业而生，必在他处依现行业境存在而发生。此处说的“此处坚立”是指由此间不善或善业本质所引发的存在。所谓业力增长者，即业识与其相应业共同作用，向未来生起而增长。从而使存在力增长。以此生起力相应之未来境界即称“他处坚立”。有人谓“摄识不可于此界产生果报坚立，须于他界坚立；但果报可于此界产生，故此界坚立”者，乃其偏见。盖此处有此界坚立之因，故必有他界坚立之果。若无此界因，则无他界果。此为受学凡夫所谓心分别知，即心识分解破坏唯欲爱之坚立所表现之相。
Catutthāya dassanasamāpattiyā tatiyadassanasamāpattiyaṃ vuttappaṭikkhepena attho veditabbo.
第四次证见之入定，乃依第三次证见之所断不净而加以观照，应视其含义。
Purimānaṃ dvinnaṃ samāpattīnaṃ pubbe samathavasena atthassa vuttattā idāni vipassanāvasena dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Niccalameva pubbe vuttassa atthassa apanetabbato. Atthantaratthatāya dassiyamānāya padaṃ calitaṃ nāma hoti. Aparo nayoti ettha paṭhamajjhānassa paṭhamadassanasamāpattibhāve apubbaṃ natthi. Dutiyajjhānaṃ dutiyāti ettha pana ‘‘aṭṭhikavaṇṇakasiṇavasena paṭiladdhadutiyajjhānaṃ dutiyā dassanasamāpattī’’ti vadanti, tatiyajjhānampi tatheva paṭiladdhaṃ. Dassanasamāpattibhāvo pana yo bhikkhu ālokakasiṇe catutthajjhānaṃ nibbattetvā taṃ pādakaṃ katvā adhigatadibbacakkhuko hutvā saviññāṇake aṭṭhiṃ pariggahetvā tattha vaṇṇakasiṇavasena heṭṭhimāni tīṇi jhānāni nibbatteti, tassa. Tatiyajjhānaṃ tatiyā dassanasamāpatti adhiṭṭhānabhūtassa dibbacakkhuñāṇassa vasena. Catutthajjhānaṃ catutthāti rūpāvacaracatutthajjhānaṃ nibbattetvā taṃ pādakaṃ katvā adhigatadibbacakkhuñāṇassa taṃ catutthajjhānaṃ catutthā dassanasamāpatti. Idhāpi sekkhaputhujjanānaṃ cetaso paricchindanena tatiyā dassanasamāpatti, arahato cittassa paricchindanena catutthā dassanasamāpatti veditabbā. Evañhesā atthavaṇṇanā pāḷiyā saṃsandeyya. ‘‘Paṭhamamaggo’’tiādīsu aṭṭhiārammaṇapaṭhamajjhānapādako paṭhamamaggo paṭhamā dassanasamāpatti. Aṭṭhiārammaṇadutiyajjhānapādako dutiyamaggo dutiyā dassanasamāpatti. Paracittañāṇasahagatā catutthajjhānapādakā tatiyacatutthamaggā tatiyacatutthadassanasamāpattiyoti . Purisassa viññāṇapajānanaṃ panettha asammohavasena daṭṭhabbaṃ.
过去两次证见，以止禅之功用所说今以观禅之力显露“非也”等语。前说义断尽故不宜再得。因本义断故，所说之境起变动。其他者称第一禅所契第三次证见不现。第二禅则有“借助沙金色定具成第二禅第二次证见”，第三禅亦如是。关于证见成就者，谓比库经第四禅修得光明净色界定后，足跡截断，获得神通异眼，俘获延续识与骨而成色定，以下界色界三禅断灭。第三禅为第三次证见根本舍持，以神通眼力观察。第四禅为第四次证见，乃色界第四禅断灭后，截断足迹，凭异眼明察第四禅且为第四证见。修习者依此视凡夫心分解第三证见，阿拉汉心分解则第四证见，应以此理证悟。如是即为巴利文注释。初禅足迹为第一禅第一证见；复禅足迹为第二禅第二证见；俱他识随第四禅足迹者为第三第四禅为第三第四证见。于识知人身理应以不迷惑而知。
Puggalapaṇṇattidesanāvaṇṇanā人施设之说示之解释
§150
150.Puggalapaṇṇattīsūti puggalānaṃ paññāpanesu. Guṇavisesavasena aññamaññaṃ asaṅkarato ṭhapanesu. Lokavohāravasenāti lokasammutivasena. Lokavohāro hesa, yadidaṃ ‘‘satto puggalo’’tiādi. Rūpādīsu sattavisattatāya satto. Tassa tassa sattanikāyassa pūraṇato galanato, maraṇavasena patanato ca puggalo. Santatiyā nayanato naro. Attabhāvassa posanato poso. Evaṃ paññāpetabbāsu voharitabbāsu. ‘‘Sabbametaṃ puggalo’’ti imissā sādhāraṇapaññattiyā vibhāvanavasena vuttaṃ, na idhādhippetaasādhāraṇapaññattiyā, tasmā lokapaññattīsūti sattalokagatapaññattīsu. Anuttaro hoti anaññasādhāraṇattā tassa paññāpanassa.
第150条论及各类众生之“定义”。众生于定义中，以特性分别，清楚区分，依世俗交往之习用而立定义。世俗交往之定义即谓世间所称“众生”。众生自色等七十二界之身，依生、老死而转变。还有其性质、存在状况、业报等等，皆应依定义详加说明。所说“全部众生”，乃此普遍定义区分之义，并非指此处的特殊定义。故称世俗定义。此定义为无上智慧者不可比拟之殊胜定义。
Dvīhi bhāgehīti kāraṇe, nissakke cetaṃ puthuvacanaṃ, āvuttiādivasena cāyamattho veditabboti āha ‘‘arūpasamāpattiyā’’tiādi, etena ‘‘samāpattiyā vikkhambhanavimokkhena, maggena samucchedavimokkhena vimuttattā ubhatobhāgavimutto’’ti evaṃ pavatto tipiṭakacūḷanāgattheravādo, ‘‘nāmakāyato, rūpakāyato ca vimuttattā ubhatobhāgavimutto’’ti evaṃ pavatto tipiṭakamahādhammarakkhitattheravādo, ‘‘samāpattiyā vikkhambhanavimokkhena ekavāraṃ vimuttova maggena samucchedavimokkhena ekavāraṃ vimuttattā ubhatobhāgavimutto’’ti evaṃ pavatto tipiṭakacūḷābhayattheravādo cāti imesaṃ tiṇṇampi theravādānaṃ ekajjhaṃ saṅgaho katoti daṭṭhabbaṃ. Vimuttoti kilesehi vimutto, kilesavikkhambhanasamucchedanehi vā kāyadvayato vimuttoti attho. Arūpasamāpattīnanti niddhāraṇe sāmivacanaṃ. Arahattappattaanāgāminoti bhūtapubbagatiyā vuttaṃ. Na hi arahattappatto anāgāmī nāma hoti. Pāḷīti puggalapaññattipāḷi. Aṭṭha vimokkhe kāyena phusitvāti aṭṭha samāpattiyo sahajātanāmakāyena paṭilabhitvā. Paññāya cassa disvā āsavā parikkhīṇā hontīti vipassanāpaññāya saṅkhāragataṃ, maggapaññāya cattāri saccāni passitvā cattāropi āsavā parikkhīṇā honti. Disvāti dassanahetu. Na hi āsave paññāya passanti, dassanakāraṇā pana parikkhīṇā ‘‘disvā parikkhīṇā’’ti vuttā dassanāyattaparikkhīṇattā. Evañhi dassanaṃ āsavānaṃ khayassa purimakiriyābhāvena vuttaṃ.
“二分”指原因、缘起。此处“普通名词”诸重叠语气，语意宜照“无形成就”、“禅之解脱”、“道之果断”的说法理解。此乃三藏中最初诸长老之共同传说。谓无名之身与有形之身俱得解脱，谓二重解脱。又谓无形禅成就以一次解脱，有形禅成就以一次解脱，两者俱得解脱者。此为三位长老传承之综述。此处“解脱”意指断除烦恼之自由，或烦恼之断除与断除以身双重涵义。所谓无形禅成就说是包含禅之通称。阿拉汉得道、阿那含所证皆属所述境界。巴利文“puggalapaññatti”为“人名定义”意。八种解脱者，透过身触得姓名。智慧洞见令染污消除。依慧观见四谛，四法亦断除烦恼。谓见即因。烦恼非由智慧洞见见，缘见则断故曰“见断”。如是说法，系烦恼消灭初步行为所依。
Paññāya visesato muttoti paññāvimutto anavasesato āsavānaṃ parikkhīṇattā. Aṭṭhavimokkhapaṭikkhepavaseneva, na tadekadesabhūtarūpajjhānapaṭikkhepavasena. Evañhi arūpajjhānekadesābhāvepi aṭṭhavimokkhapaṭikkhepo na hotīti siddhaṃ hoti. Arūpāvacarajjhānesu hi ekasmimpi sati ubhatobhāgavimuttoyeva nāma hoti, na paññāvimuttoti.
谓以智慧专注而解脱者，是指于智慧的解脱，即无烦恼的断尽。此种断尽八解脱，是依八解脱的断除而成，不是仅单一无色界禅那的断除。因此，即便无色界禅那之一境不存在，仍依八解脱的断除不成立。于无色界禅那的颜色所生无色相中，仅于某一念中二者俱解脱者，名为俱解脱，不称为智慧解脱。
Phuṭṭhantaṃ sacchikarotīti phuṭṭhānaṃ anto phuṭṭhanto, phuṭṭhānaṃ arūpajjhānānaṃ anantaro kāloti adhippāyo, accantasaṃyoge cetaṃ upayogavacanaṃ, phuṭṭhānantarakālameva sacchikātabbaṃ, sacchikato sacchikaraṇūpāyenāti vuttaṃ hoti. Tenāha ‘‘so jhānaphassa’’ntiādi. Ekacce āsavāti heṭṭhimamaggattayavajjhā āsavā. Yo hi arūpajjhānena rūpakāyato, nāmakāyekadesato ca vikkhambhanavimokkhena vimutto, tena nirodhasaṅkhāto vimokkho ālocito pakāsito viya hoti, na pana kāyena sacchikato. Nirodhaṃ pana ārammaṇaṃ katvā ekaccesu āsavesu khepitesu tena sacchikato hoti, tasmā so sacchikātabbaṃ nirodhaṃ yathālocitaṃ nāmakāyena sacchikarotīti kāyasakkhīti vuccati, na tu vimuttoti ekaccānaṃ āsavānaṃ aparikkhīṇattā.
切实证悟者谓觉知已成，所谓成即所觉察事物之终极，觉察与无色禅那之间的间隔称为时间，意即心识以极紧密相续作为用法。须在觉察与觉察之间之时界中体证真理，证慧道之因缘，以助成证悟之道。据经中所说“彼得禅触”等语。有时烦恼指较低之道品安排之烦恼。若以无色禅那离越色身及名身之身分别障碍而解脱者，彼之解脱如同灭已，受光明显，故非色身的证悟。然若灭断烦恼时，契机在某一烦恼受所断者，则由此证悟，因证灭已如所示，名为以名色体证戒慧，非谓某些烦恼未断而称解脱。
Diṭṭhantaṃ pattoti dassanasaṅkhātassa sotāpattimaggañāṇassa anantaraṃ pattoti attho. ‘‘Diṭṭhattā patto’’tipi pāṭho, tena catusaccadassanasaṅkhātāya diṭṭhiyā nirodhassa pattataṃ dīpeti. Tenāha ‘‘dukkhā saṅkhārā’’tiādi. Paṭhamaphalato paṭṭhāya yāva aggamaggā diṭṭhippattoti āha ‘‘esopi kāyasakkhī viya chabbidho hotī’’ti. Idaṃ dukkhanti ‘‘idaṃ dukkhaṃ, ettakaṃ dukkhaṃ, na ito uddhaṃ dukkha’’nti yathābhūtaṃ pajānāti. Yasmā idaṃ yāthāvasarasato pajānāti, pajānanto ca ṭhapetvā taṇhaṃ pañcupādānakkhandhe ‘‘dukkhasacca’’nti pajānāti. Taṇhaṃ pana idaṃ dukkhaṃ ito samudeti, tasmā ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ pajānāti. Yasmā idaṃ dukkhañca samudayo ca nibbānaṃ patvā nirujjhanti vūpasamanti appavattiṃ gacchanti, tasmā taṃ ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ pajānāti. Ariyo pana aṭṭhaṅgiko maggo taṃ dukkhanirodhaṃ gacchati, tena taṃ ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. Ettāvatā nānakkhaṇe saccavavatthānaṃ dassitaṃ. Idāni taṃ ekakkhaṇe dassetuṃ ‘‘tathāgatappaveditā’’tiādi vuttaṃ. Tathāgatappaveditāti tathāgatena bodhimaṇḍe paṭividdhā viditā pākaṭā katā. Dhammāti catusaccadhammā. Vodiṭṭhā hontīti sudiṭṭhā honti. Vocaritāti sucaritā, tesu tena paññā suṭṭhu carāpitāti attho. Ayanti ayaṃ evarūpo puggalo ‘‘diṭṭhippatto’’ti vuccati.
谓证得圣道之视见为证获，其意即彼视见即是得道之理。因经文曰“已见即得”，此语表明通过四圣谛之视见达到见道之境。经文首说“苦为构成物”，此语彰显四圣谛苦的本质。首果成就则入先道，谓见道而证得。此即说“其亦具如同身证六分解”之文。此苦意为“此是苦，此苦如此，不外乎此”，以真实理解。因真实理解，止于彼，认识并洞察五蕴中取之苦集谛。渴爱为苦之缘起，因“苦生”，《苦集谛》真实见知。又因苦及其生共证涅槃如实断除，故生灭灭尽安乐，名为“苦灭谛”真见。圣谛八正道由苦灭适行，故名“苦灭谛行道”。在此多时机中显现谛之不同境界。今则可一时表见此理，由于“如来所宣说”之言。所谓如来所证，在如来觉悟处，彻悟显露。所谓法者为四圣谛之法。所谓清晰者谓慧眼明净。所谓称述即正行之意，谓智慧者善护持于其中。如此此人故称为“证见道得者”。
Saddhāyavimuttoti saddahanavasena vimutto, etena sabbathā avimuttassapi saddhāmattena vimuttabhāvaṃ dasseti. Saddhāvimuttoti vā saddhāya adhimuttoti attho. Vuttanayenevāti kāyasakkhimhi vuttanayeneva. No ca kho yathā diṭṭhippattassāti yathā diṭṭhippattassa āsavā parikkhīṇā, na evaṃ saddhāya vimuttassāti attho. Kiṃ pana nesaṃ kilesappahāne nānattaṃ atthīti? Natthi. Atha kasmā saddhāvimutto diṭṭhippattaṃ na pāpuṇātīti? Āgamanīyanānattena. Diṭṭhippatto hi āgamanamhi kilese vikkhambhento appadukkhena, akilamanto ca sakkoti vikkhambhetuṃ, saddhāvimutto dukkhena kilamanto vikkhambheti, tasmā diṭṭhippattaṃ na pāpuṇāti. Tenāha ‘‘etesu hī’’tiādi.
谓以信心解脱者，指由信根之自在解脱。因此无处不示现即便无解脱，有信亦具有解脱之功德。谓信心解脱者，意指通过信心而胜过束缚。对此说出现于九身清净中之一，即身启示之说。不若证见道得，如见道得时烦恼已断，非复然仅以信心解脱也。若问为何此等诸人于烦恼之舍弃不同有别，答案无异。为何信心解脱不及证见道得者？因信心解脱为先导。证见道得仍被烦恼扰乱而受苦，虽无执着亦有局限，信心解脱则因苦加剧而动摇故不能证得见道得。于是经文曰“于彼等下”等语。
Ārammaṇaṃ yāthāvato dhāreti avadhāretīti dhammo, paññā. Paññāpubbaṅgamanti paññāpadhānaṃ. Paññaṃ vāhetīti paññāvāhī, paññaṃ sātisayaṃ pavattetīti attho. Paññā vā imaṃ puggalaṃ vāheti, nibbānābhimukhaṃ gametīti attho. Saddhānusāriniddesepi eseva nayo.
所谓持守根本内在对象，如实保持，即为法。智慧所谓先导智慧，是持智慧之动因。谓智慧即为能携载智慧之力，帮助推动智慧行，是能导引智慧之意。智慧亦能担负此人，导向涅槃真境。说明随信导向也属此类。
Tasmāti visuddhimagge (visuddhi. 2.770, 776) vuttattā, tato eva visuddhimagge, taṃ saṃvaṇṇanāsu (visuddhi. ṭī. 2.776) vuttanayenettha attho veditabbo.
因此依清净道理，称为清净道语。由此以清净道诠释说明者，此处应当知晓其意。
Padhānadesanāvaṇṇanā精勤之说示之解释
§151
151.Padahanavasenāti bhāvanānuyogavasena. Satta bojjhaṅgā padhānāti vuttā vivekanissitādibhāvena padahitabbato bhāvetabbato.
151.“Padahanavasena”者，作“以修行之相续力”。所谓七觉支是“padhāna（精勤）”者，因其依止分别智等而须应勤修精进者，既须精勤作持，亦须勤修培育。
Paṭipadādesanāvaṇṇanā道之说示之解释
§152
152.Dukkhenakasirena samādhiṃ uppādentassāti pubbabhāge āgamanakāle kicchena dukkhena sasaṅkhārena sappayogena kilamantassa kilese vikkhambhetvā lokuttarasamādhiṃ uppādentassa. Dandhaṃ taṃ ṭhānaṃ abhijānantassāti vikkhambhitesu kilesesu vipassanāparivāse ciraṃ vasitvā taṃ lokuttarasamādhisaṅkhātaṃ ṭhānaṃ dandhaṃ saṇikaṃ abhijānantassa paṭivijjhantassa, sacchikarontassa pāpuṇantassāti attho. Ayaṃ vuccatīti yā esā evaṃ uppajjati, ayaṃ kilesavikkhambhanapaṭipadāya dukkhattā, vipassanāparivāsapaññāya ca dandhattā maggakāle ekacittakkhaṇe uppannāpi paññā āgamanavasena ‘‘dukkhapaṭipadā dandhābhiññā nāmā’’ti vuccati. Upari tīsu padesupi imināva nayena attho veditabbo.
『于以苦难辛勤生起定者』，谓于前分到来之时，以艰难、苦辛、有功用、有作意，勉力而行，伏断烦恼，生起出世间之定者。『迟缓地证知彼境者』，谓于烦恼被伏断之后，在观的长住阶段中久住，迟缓、徐徐地证知、透彻、现证、到达彼称为出世间定之境者——此为其义。『此称为』者，如此生起者，由于此乃以伏断烦恼之道为苦，且以观之长住所摄之慧为迟，虽是于道心刹那一心顷中生起之慧，就其趋入之由而言，称为『苦行道、迟证智』。以上三句中的义理，亦应依此同一方式理解。
Bhassasamācārādidesanāvaṇṇanā言说行仪等之说示之解释
§153
153.Bhassasamācāreti vacīsamācāre. Ṭhitoti yathāraddhaṃ taṃ avicchedavasena kathento. Tenāha ‘‘kathāmaggaṃ anupacchinditvā kathento’’ti. Musāvādūpasañhitanti antarantarā pavattena musāvādena upasaṃhitaṃ. Vibhūti vuccati visuṃbhāvo, tattha niyuttanti vebhūtikaṃ, tadeva vebhūtiyaṃ, pesuññaṃ. Tenāha ‘‘bhedakaravāca’’nti. Karaṇuttariyalakkhaṇato sārambhato jātāti sārambhajā. Tassā pavattiākāradassanatthaṃ ‘‘tvaṃ dussīlo’’tiādi vuttaṃ. Bahiddhākathā amanāpā, manāpāpi parassa cittavighātāvahattā karaṇuttariyapakkhiyamevāti dassento ‘‘tuyha’’ntiādimāha. Vikkhepakathāpavattanti vikkhepakathāvasena pavattaṃ. Jayapurekkhāro hutvāti attano jayaṃ purakkhatvā. Yaṃ kiñci na bhāsatīti yojanā. ‘‘Mantā’’ti vuccati paññā, mantanaṃ jānananti katvā. ‘‘Mantā’’ti idaṃ ‘‘mantetvā’’ti iminā samānatthaṃ nipātapadanti āha ‘‘upaparikkhitvā’’ti. Yuttakathamevāti attano, suṇantassa ca yuttarūpameva kathaṃ. Hadaye nidahitabbayuttanti atthasampattiyā, byañjanasampattiyā atthavedādipaṭilābhanimittattā citte ṭhapetabbaṃ, vimuttāyatanabhāvena manasi kātabbanti attho. Sabbaṅgasampannāpi vācā akāle bhāsitā abhājane bhāsitā viya na atthāvahāti āha ‘‘yuttapattakālenā’’ti. Ayañca caturaṅgasamannāgatā subhāsitavācā saccasambodhāvahāditāya sattānaṃ mahiddhikā mahānisaṃsāti dassetuṃ ‘‘evaṃ bhāsitā hī’’tiādi vuttaṃ.
『言语行为』者，谓口之行为也。『安住』者，谓依所缘起而持续不断地说。故曰：『不截断话语之脉络而说』。『与妄语相杂』者，谓其中夹杂着时时出现的妄语。所谓『离间』，指分裂之状态；与此相应者称为『离间性的』，即此离间之言，乃两舌之语。故曰：『破坏他人之言』。『由主导作为之特征而生，由粗暴而起』，即由粗暴而生。为显示此语生起之状貌，故说『汝破戒』等语。外在之言语若令人不悦，即使令人悦意，亦因带来他人心之扰乱，仍属主导作为一类——为显此义，乃说『于汝』等语。『散乱话语之生起』，谓以散乱话语之方式而生起。『以追求胜利为先』者，谓以己之获胜为优先。『凡有所说』，此为连接语。所谓『智』，即慧，以其为审思、了知之义。『智』一词，与『经审思』同义，故疏中曰：『经考察之后』。『唯当下之法』者，谓于己、于听者均属相应之言语。『应置于心中之相应者』，谓因能成就义理圆满、文辞圆满，并带来领解义理等之故，应置于心中，以能解脱之境地而作意——此为其义。即使言辞具足一切功德，若于不适当时机说出，犹如向不适合之器皿倾倒一般，无法带来利益，故曰：『于相应适当之时机』。此句及『具足四支之善语』等，乃为显示：如此所说之语，因能带来真正觉悟等，对众生而言具有大威力、大利益，故说『如此所说者』等语。
Sīlācāreti sīle ca ācāre ca parisuddhasīle ceva parisuddhamanosamācāre ca. Ṭhitoti patiṭṭhahanto. Saccaṃ etassa atthīti saccoti āha ‘‘saccakatho’’ti. Esa nayo saddhoti etthāpi. Tenāha ‘‘saddhāsampanno’’ti. ‘‘Nanu ca heṭṭhā saccaṃ kathitamevā’’ti kasmā vuttaṃ? Heṭṭhā hi vacīsamācāraṃ kathentena saccaṃ kathitaṃ, paṭipakkhapaṭikkhepavasena idha sīlaṃ kathentena taṃ paripuṇṇaṃ katvā dassetuṃ saccaṃ sarūpeneva kathitaṃ. ‘‘Puggalādhiṭṭhānāya kathāya ārabbhantarañcetaṃ, tathāpi saccaṃ vatvā anantarameva saccassa kathanaṃ punaruttaṃ hotīti parassa codanāvasaro mā hotū’’ti tattha parihāraṃ dātukāmo ‘‘idha kasmā puna vutta’’nti āha. Heṭṭhā vācāsaccaṃ kathitaṃ caturaṅgasamannāgataṃ subhāsitavācaṃ dassentena. Antamaso…pe… dassetuṃ idha vuttaṃ ‘‘evaṃ sīlaṃ suparisuddhaṃ hotī’’ti. Imasmiṃ panatthe ‘‘evaṃ parittakaṃ kho, rāhula, tesaṃ sāmaññaṃ, yesaṃ natthi sampajānamusāvāde lajjā’’tiādi nayappavattaṃ rāhulovādasuttaṃ dassetabbaṃ.
『戒与行仪』者，谓于戒与行仪两者，即于清净之戒与清净之意行两者。『安住』者，谓建立其上。『此人有真实』，即『真实』，故疏曰：『真实语者』。『具信』亦依此类推。故曰：『具足信者』。『然而下文已说过真实，为何此处再说？』——下文论述口之行为时，已说及真实；此处论述戒时，乃以对立面之排除为由，为使其更为完整地显示，故依真实之本身形态再度提及。『此乃以个人为所依之话题，于此另有开端；即便如此，说了真实之后，紧接着再次说真实，便成重复——为免他人有此指摘之机会』，有意于此给予解答，故问道：『此处为何再说』。下文乃为显示具足四支之善语而说及口之真实。此处则为显示乃至最低限度等，而说：『如此，戒则极为清净』。于此义中，应引示依此义理展开的《教拉胡喇经》中之语：『拉胡喇，凡对有意妄语毫无惭愧者，其与沙门之共同处，是何等微小』等。
Guttā satikavāṭena pidahitā dvārā etenāti guttadvāroti āha ‘‘chasu indriyesū’’tiādi . Pariyesanapaṭiggaṇhanaparibhogavissajjanavasena bhojane mattaṃ jānātīti bhojane mattaññū. Samanti avisamaṃ. Samacāritā hi kāyavisamādīni pahāya kāyasamādipūraṇaṃ. Nisajjāyāti ettha iti-saddo ādiattho, tena ‘‘āvaraṇīyehi dhammehi cittaṃ parisodhetī’’ti evamādiṃ saṅgaṇhāti. Bhāvanāya cittaparisodhanañhi jāgariyānuyogo, na niddāvinodanamattaṃ. Nittandīti vigatathinamiddho. Sā pana nittanditā kāyālasiyavigamane pākaṭā hotīti vuttaṃ ‘‘kāyālasiyavirahito’’ti. ‘‘Āraddhavīriyo’’ti iminā duvidhopi vīriyārambho gahitoti taṃ vibhajitvā dassetuṃ ‘‘kāyikavīriyenāpī’’tiādi vuttaṃ. Saṅgamma gaṇavihāro sahavāso saṅgaṇikā, sā pana kilesehipi evaṃ hotīti tato visesetuṃ ‘‘gaṇasaṅgaṇika’’nti vuttaṃ. Gaṇena saṅgaṇikaṃ gaṇasaṅgaṇikanti. Ārambhavatthuvasenāti anadhigatavisesādhigamakāraṇavasena ekavihārī, na kevalaṃ ekībhāvavasena. Kilesasaṅgaṇikanti kilesasahitacittataṃ. Yathā tathāti vipassanāvasena, paṭisaṅkhānavasena vā. Samathavasena ārammaṇūpanijjhānaṃ. Vipassanāvasena lakkhaṇūpanijjhānaṃ.
『守护之门』者，谓以具念之门扇关闭之门，以此而言故曰『于六根』等。依寻求、受取、受用、舍弃之方式而知饮食之量，故为『饮食知量者』。『平等』者，谓无有偏差。平等之行，乃舍弃身体之偏差等，而圆满身体之平正等。『于坐法』，此处『伊帝』一词含『等』之义，由此摄取『以覆障之法净化心』等之意。于修习中净化心，乃为精勤不眠，而非仅仅是去除睡眠。『无懈怠』者，谓远离昏沉睡眠者。然此无懈怠性，于去除身体懈怠方面最为显著，故说『远离身体懈怠者』。『精勤精进』一语，乃摄取两种发起精进，为分别显示此义，故说『以身体精进』等语。聚合、众住、共住、结伴，此为结伴之意；然此情形亦可由烦恼而有，为与彼有所区别，故说『众中结伴』。『与众结伴』，即『众中之结伴』。『以发起之理由为由』，谓以获得尚未获得之殊胜为因，而独住，而非仅以独处为由。『烦恼结伴』者，谓心与烦恼相俱之状态。『如其所是』者，谓依观之方式，或依观察思惟之方式。依止之方式，乃对所缘之近行定。依观之方式，乃对特相之观察。
Kalyāṇapaṭibhānoti sundarapaṭibhāno, sā panassa paṭibhānasampadā vacanacāturiyasahitāva icchitāti āha ‘‘vākkaraṇa…pe… sampanno cā’’ti. ‘‘Paṭibhāna’’nti hi ñāṇampi vuccati ñāṇassa upaṭṭhitavacanampi. Tattha atthayuttaṃ kāraṇayuttaṃ paṭibhānamassāti yuttapaṭibhāno. Pucchitānantarameva sīghaṃ byākātuṃ asamatthatāya no muttapaṭibhānaṃ assāti no muttapaṭibhāno. Idha pana vikiṇṇavāco muttapaṭibhāno adhippetoti adhippāyena ‘‘sīlasamācārasmiñhi ṭhitabhikkhu muttapaṭibhāno na hotī’’ti vuttaṃ. Gamanasamatthāyāti assutaṃ dhammaṃ gametuṃ samatthāya. Dhāraṇasamatthāyāti sātisayaṃ sativīriyasahitatāya yathāsutaṃ yathāpariyattaṃ dhammaṃ dhāretuṃ samatthāya. Munanato anuminanato mutīti anumāna paññāya nāmaṃ. Tīhi padehīti ‘‘gatimā dhitimā mutimā’’ti tīhi padehi. Heṭṭhāti heṭṭhā ‘‘āraddhavīriyo’’ti vuttaṭṭhāne. Idhāti ‘‘dhitimā’’ti vuttaṭṭhāne. Vīriyampi heṭṭhā guṇabhūtaṃ gahitanti vuttovāyamattho. Heṭṭhāti ‘‘jāgariyānuyogamanuyutto, jhāyī’’ti ettha vipassanāpaññā kathitā. Idhāti ‘‘dhitimā mutimā’’ti ettha buddhavacanagaṇhanapaññā kathitā karaṇapubbāparakosallapaññādīpanato. Kilesakāmopi vatthukāmo viya yathāpavatto assādīyatīti vuttaṃ ‘‘vatthukāmakilesakāmesu agiddho’’ti.
『具美妙辩才』者，谓具有殊妙之辩才；然其辩才之圆满，必须与言语之流利相俱方为所欲，故曰『言辞……乃至……圆满者』。所谓『辩才』，智慧可如此称呼，已现起于智慧之言辞亦可如此称呼。其中，具有与义理相应、与理由相应之辩才，故为『具相应辩才者』。因无力于被问之后立即迅速作答，故非『具脱口辩才者』。然此处所意指者，乃散漫无边之言语即为脱口辩才，故就此意旨而言：『安住于戒与行仪中之比库，非为脱口辩才者』。『能通达者』，谓能通达未曾听闻之法的能力。『能持守者』，谓以卓越之念与精进相俱，能持守如所听闻、如所受学之法的能力。由推知、由比量、推量而得，故为推量之智的名称。『以三语』者，谓以『具行者、具坚忍者、具智者』三语。『下文』者，谓下文说『已发起精进者』之处。『此处』者，谓说『具坚忍者』之处。精进亦于下文作为功德被摄取，此为所说之义。『下文』者，谓于此处说『精勤不眠者、修禅者』，其中提及了观之慧。『此处』者，谓于此处说『具坚忍者、具智者』，提及了受取佛语之慧，此乃因显示了善巧于所作之前后等之慧。欲贪之烦恼，犹如事欲一般，随其自然状态而受用，故曰『于事欲与烦恼欲中无有贪著者』。
Anusāsanavidhādesanādivaṇṇanā教诫方式之说示等之解释
§154
154.Attano upāyamanasikārenāti attani sambhūtena pathamanasikārena bhāvanāmanasikārena. Paṭipajjamānoti visuddhiṃ paṭipajjamāno.
154.『自身努力用心』者，是指对自身已成就的意念用心，以及修习用心。此处“用心”涉及自觉修习的精神状态。于是称为“修行进行中”，即不懈怠、不放逸，达到清净之境的过程。
§155
155.Kilesavimuttiñāṇeti kilesappahānajānane.
155.『烦恼解脱智』者，是指对烦恼断除的觉知和认知。
§156
156.Pariyādiyamānoti paricchijja gaṇhantoti attho. Suddhakkhandheyeva anussarati nāmagottaṃ pariyādiyituṃ asakkonto. Vuttamevatthaṃ vivarituṃ ‘‘eko hī’’tiādi vuttaṃ. Sakkoti pariyādiyituṃ. Asakkontassavasena gahitaṃ, ‘‘amutrāsiṃ evaṃnāmo’’tiādi vuttanti attho. Asakkontassāti ca ārohane asakkontassa, orohane pana ñāṇassa thirabhūtattā. Tenāha ‘‘suddhakkhandheyeva anussaranto’’tiādi. Etanti pubbāparavirodhaṃ. Na sallakkhesi diṭṭhābhinivesena kuṇṭhañāṇattā. Tenāha ‘‘diṭṭhigatikattā’’ti. Ṭhānanti ekasmiṃ pakkhe avaṭṭhānaṃ. Niyamoti vādaniyamo paṭiniyatavādatā. Tenāha ‘‘imaṃ gahetvā’’tiādi.
156.『审察』者，即丢弃舍离之意。此处所指的是专注于正净蕴的观察，因为无法舍弃名色种类之故。就是对经典中所说“只有一体如痴”之义加以阐明。审察即是舍离的能力。舍离不成时，称为“未互离”，表示未能舍弃他方的名色。这是升高、下降的认识，故说“专注正净蕴而观照”等。此乃前后逻辑之对立。非以偏见坚固而执著，因此称为“因见趋向”，地方是某一方位的作用。所谓“规约”，即规定因循的论述。因此说“依此而取”等。
§157
157.Piṇḍagaṇanāyāti ‘‘ekaṃ dve’’tiādinā agaṇetvā saṅkalanapaduppādanādinā piṇḍanavasena gaṇanāya. Acchiddakavasenāti avicchindakagaṇanāvasena gaṇanā kamagaṇanaṃ muñcitvā ‘‘imasmiṃ rukkhe ettakāni paṇṇānī’’ti vā ‘‘imasmiṃ jalāsaye ettakāni udakāḷhakānī’’ti vā evaṃ gaṇetabbassa ekajjhampi piṇḍetvā gaṇanā. Kamagaṇanā hi antarantarā vicchijja pavattiyā pacchindikā. Sā panesā gaṇanā savanantaraṃ anapekkhitvā manasāva gaṇetabbato ‘‘manogaṇanā’’tipi vuccatīti āha ‘‘manogaṇanāyā’’ti. Piṇḍagaṇanameva dasseti, na vibhāgagaṇanaṃ. Saṅkhātuṃ na sakkā aññehi asaṅkhyeyyābhāvato. Paññāpāramiyā pūritabhāvaṃ dassento itarāsaṃ pūraṇena vinā tassā pūraṇaṃ natthīti ‘‘dasannaṃ pāramīnaṃ pūritattā’’ti āha. Tenāha ‘‘sabbaññutaññāṇassa suppaṭividdhattā’’ti. Ettakanti dassethāti dīpeti thero. Yaṃ pana pāḷiyaṃ ‘‘sākāraṃ sauddesaṃ anussaratī’’ti vuttaṃ, taṃ tassa anussaraṇamattaṃ sandhāya vuttaṃ, na āyuno vassādigaṇanāya paricchindanaṃ tassa avisayabhāvato.
157.『计数聚合』者，是指借助“一个、两个”等词语而不逐一枚举，通过聚合计数来达到计数目的。所谓“无间断计数”是指连续不中断的计数。此即依赖声音瞬间直接以心计数，故称为心计数。显现为计数之法，但非分割式计数。因无可数数量，无法用他法计数。此显示智慧波罗蜜充满之状态。因显示他智慧未满，故称“示现十种波罗蜜充足”。此“数之多少”即长老“发光”之意。巴利语中“sākāraṃ sauddesaṃ anussaratī”者，是指回忆维持之义，非指年寿或瓦萨等时间计数上之舍弃，因非对象之故。
§158
158.Tumhākaṃ sammāsambuddhānaṃ yeva anuttarā anaññasādhāraṇattā. Idāni tassā desanāya majjhe bhinnasuvaṇṇassa viya vibhāgābhāvaṃ dassetuṃ ‘‘atītabuddhāpī’’tiādi vuttaṃ. Imināpi kāraṇenāti anuttarabhāvena, aññehi buddhehi ekasadisabhāvena ca.
158.你们诸位正自觉者，乃至无上无等，独一无二。在此教法中，欲令其于经典教说中，似乎有分别之色，给予契合之失显相，（为破此偏见）而宣说“前佛亦然”等语。因此原因，称之为无上无等，又与他佛同一实相。
§159
159. Āsavānaṃ ārammaṇabhāvūpagamanena sāsavā. Upecca ādhīyantīti upādhī, dosāropanāni, saha upādhīhīti saupādhikā. Anariyiddhiyañhi attano cittadosena ekacce upārambhaṃ dadanti, svāyamattho kevaṭṭasuttena dīpetabbo. No ‘‘ariyā’’ti vuccati sāsavabhāvato. Niddosehi khīṇāsavehi pavattetabbato niddosā dosehi saha appavattanato. Tato eva anupārambhā. Ariyānaṃ iddhīti ariyiddhīti vuccati.
159.烦恼因缘生灭，谓烦恼随因缘而起，是污染。放下证得谓净除，是因净除之依止，与烦恼一同汲断。因此“放下”为附着习气。非圣者以自心嗔恚等为烦恼起初，唯应以经文中称纯正所指导。非称圣者，是因烦恼本质。虽烦恼已断，尚有轻微起心，因嗔恚合一故。由此说为无起心。所谓圣者神通，乃圣者的能力。
Appaṭikkūlasaññīti iṭṭhasaññī iṭṭhākārena pavattacitto. Paṭikkūleti amanuññe aniṭṭhe . Dhātusaññanti ‘‘dhātuyo’’ti saññaṃ. Upasaṃharatīti upaneti pavatteti. Aniṭṭhasmiṃ vatthusminti aniṭṭhe sattasaññite ārammaṇe. Mettāya vā pharatīti mettaṃ hitesitaṃ upasaṃharanto sabbatthakameva taṃ tattha pharati. Dhātuto vā upasaṃharatīti dhammasabhāvacintanena dhātuso, paccavekkhaṇāya dhātumanasikāraṃ vā tattha pavatteti. Appaṭikkūle satte ñātimittādike yāthāvato dhammasabhāvacintanena aniccasaññāya visabhāgabhūte ‘‘kesādi asucikoṭṭhāsamevā’’ti asubhasaññaṃ pharati asubhamanasikāraṃ pavatteti. Chaḷaṅgupekkhāyāti iṭṭhāniṭṭhachaḷārammaṇāpāthe parisuddhapakatibhāvāvijahanalakkhaṇāya chasu dvāresu pavattanato ‘‘chaḷaṅgupekkhāyā’’ti laddhanāmāya tatramajjhattupekkhāya.
“Appaṭikkūlasaññī”者，谓心不生恶反之念，无有所违，生起乐欲之心。此“paṭikkūle”是指非善非利之事，“amanuññe”者，谓不可欲，不佳之境。所谓“dhātusaññā”，即对“dhātuyo”（根、界）之认识。又“upasaṃharati”意为向内取、发生、运作。所谓“aniṭṭha”即指出于不善境者，谓有恶趣之根，尚有着缘。若以慈心或“mettā”而言，谓以慈心利益他者，故此行遍于四方。又“dhātu”以观法体性故，意指对法之根分别察及留意，心转故生。今心不恶，便于“satta”诸亲属、同类等，借无常义思惟达成从别起恶相——如秽物肮脏粪垢一般——而发恶心之意，此谓“asubha”恶念之生起。所谓“chaḷaṅgupekkhāyā”，即对六种可乐、不可乐、六种缘起之现象，依其清净究极的性质作为标志，在两门户中生起中间的观照。
Taṃ desananti taṃ dvīsu iddhividhāsu desanappakāraṃ desanāvidhiṃ. Asesaṃ sakalanti asesaṃ niravasesaṃ sampuṇṇaṃ abhivisiṭṭhena ñāṇena jānāti. Asesaṃ abhijānato tato uttari abhiññeyyaṃnatthi. Itoti bhagavato abhiññātato. Añño paramatthavasena dhammo vā paññattivasena puggalo vā ayaṃ nāma yaṃ bhagavā na jānātīti idaṃ natthi na upalabbhati sabbasseva sammadeva tumhehi abhiññātattā. Dvīsu iddhividhāsu abhijānane, desanāyañca bhagavato uttaritaro natthi. Imināpīti pi-saddo na kevalaṃ vuttatthasamuccayattho, atha kho avuttatthasamuccayatthopi daṭṭhabbo. Yaṃ taṃ bhantetiādināpi hi bhagavato guṇadassanaṃ tasseva pasādassa kāraṇavibhāvanaṃ.
此“taṃ desanāti”谓世尊于二种神通法中，示现说法之方便，而此法门乃是一切圆满彻知，以无缺漏的卓越智知晓。如是全知之境已得知，除了更高之能知境，无他可得遂也。此谓世尊之“abhiññāta”。他异之法或有实义或有文义者，无佛所知，并未得现，唯尔等由实证方知之。于二神通得知与说法之端，世尊无更高者。因此称“iminā”之辞，在于非仅言说之理义合成，也当见未言理义合成。世尊之品德示现，亦具此义故使内心定信广启。
Aññathāsatthuguṇadassanādivaṇṇanā另从一方面显示导师功德等的注释
§160
160. Pubbe ‘‘etadānuttariyaṃ bhante’’tiādinā yathāvuttabuddhaguṇā dassitā, tato añño evāyaṃ pakāro ‘‘yaṃ taṃ bhante’’tiādinā āraddhoti āha ‘‘aparenāpi ākārenā’’ti. Buddhānaṃ sammāsambodhiyā saddahanato visesato saddhā kulaputtā nāma bodhisattā, mahābodhisattāti adhippāyo. Te hi mahābhinīhārato paṭṭhāya mahābodhiyaṃ sattā āsattā laggā niyatabhāvūpagamanena kenaci asaṃhāriyabhāvato. Yato nesaṃ na kathañci tattha saddhāya aññathattaṃ hoti, eteneva tesaṃ kammaphalaṃ saddhāyapi aññathattābhāvo dīpito daṭṭhabbo. Tasmāti yasmā atisayavacanicchāvasena, ‘‘anuppattaṃ taṃ bhagavatā’’ti saddantarasannidhānena ca visiṭṭhavisayaṃ ‘‘saddhena kulaputtenā’’ti idaṃ padaṃ, tasmā. Lokuttaradhammasamadhigamamūlakattā sabbabuddhaguṇasamadhigamassa ‘‘nava lokuttaradhammā’’ti vuttaṃ. ‘‘Āraddhavīriyenā’’tiādīsu samāsapadesu ‘‘vīriyaṃ thāmo’’tiādīni avayavapadāni. Ādi-saddena parakkamapadaṃ saṅgaṇhāti, na dhorayhapadaṃ. Na hi taṃ vīriyavevacanaṃ, atha kho vīriyavantavācakaṃ. Dhurāya niyuttoti hi dhorayho. Tenāha ‘‘taṃ dhuraṃ vahanasamatthena mahāpurisenā’’ti. Paggahitavīriyenāti asithilavīriyena. Thiravīriyenāti ussoḷhībhāvūpagamanena thirabhāvappattavīriyena. Asamadhurehīti anaññasādhāraṇadhurehi. Paresaṃ asayhasahanā hi lokanāthā. Taṃ sabbaṃ acinteyyāparimeyyabhedaṃ buddhānaṃ guṇajātaṃ. Pāramitā, buddhaguṇā, veneyyasattāti yasmā idaṃ tayaṃ sabbesampi buddhānaṃ samānameva, tasmā āha ‘‘atītānāgata…pe… ūno natthī’’ti.
“Pubbe ‘etadānuttariyaṃ bhante’”等句，谓前代以如来所显诸佛德为起点。后人以“yaṃ taṃ bhante”开头，乃称“mahābodhisatta”深坚定力之利生大菩萨们也。此大菩萨，为究竟成佛而精勤不懈，乃因其信力无他故，所结诸果亦无他差别。故有“nava lokuttaradhammā”乃所有世间最高真理九法，成佛必须具足。且“āraddhavīriyaṃ”等合成词，乃形勇猛不退之精进，而非怯弱之意。譬如“vīriyavat”即富有精进者，“dhurāya”非陡峻之意，而意指刚强。是故言佛德种种庄严无量，难为凡夫所测。故佛说诸过往未来无量世间法，已无缺失。
Kāmasukhallikānuyoganti kāmasukhe allīnā hutvā anuyuñjanaṃ. Ko jānāti paralokaṃ ‘‘atthī’’ti, ettha ‘‘ko ekavisayoyaṃ indriyagocaro’’ti evaṃdiṭṭhi hutvāti adhippāyo. Sukhoti iṭṭho sukhāvaho. Paribbājikāyāti tāpasaparibbājikāya taruṇiyā. Mudukāyāti sukhumālāya. Lomasāyāti taruṇamudulomavatiyā. Moḷibandhāhīti moḷiṃ katvā bandhakesāhi. Paricārentīti attano pāricārikaṃ karonti, indriyāni vā tattha parito cārenti. Lāmakanti paṭikiliṭṭhaṃ. Gāmavāsīnaṃ bālānaṃ dhammaṃ. Puthujjanānamidanti pothujjanikaṃ. Yathā pana taṃ ‘‘puthujjanānamida’’nti vattabbataṃ labhati, taṃ dassetuṃ ‘‘puthujjanehi sevitabba’’nti āha. Anariyehi sevitabbanti vā anariyaṃ. Yasmā pana niddosattho ariyattho, tasmā ‘‘anariyanti na niddosa’’nti vuttaṃ. Anatthasaṃyuttanti diṭṭhadhammikasamparāyikādivividhavipulānatthasañhitaṃ. Attakilamathānuyoganti attano kilamathassa khedanassa anuyuñjanaṃ. Dukkhaṃ etassa atthīti dukkhaṃ. Dukkhamanaṃ etassāti dukkhamaṃ.
“Kāmasukhallikānuyoga”者，谓沉溺于欲乐尘境，遂成迷恋。若人不知有他世，便如失足于色欲的浅陋观念中。所谓“sukhā”，乃为所欲乐之意。“Paribbājika”即苦行游方者，“mudukā”者，纤细之意，“lomasāyāti”谓较幼貌秀之毛发。谓以头发束缚之意。谓调护身心各根。所谓“lāmaka”便是污秽之意。粗俗乡间愚人称为愚夫普通众生。今为显“puthujjana”意，乃指非圣者，汝等当于此传教时亲近。又对不善者亦当亲近，因其非坏言理，乃圣法所摄。所谓“anatthasaṃyutta”，谓蕴含多种无益义之见解及执着。所谓“attakilamathānuyoga”，是自苦惱烦恼之忧也。由此悉言此事痛苦，痛苦即是此意也。
Ābhicetasikānanti abhiceto vuccati abhikkantaṃ visuddhaṃ cittaṃ, adhicittaṃ vā, tasmiṃ abhicetasi jātānīti ābhicetasikāni, abhicetosannissitāni vā. Diṭṭhadhammasukhavihārānanti diṭṭhadhamme sukhavihārānaṃ, diṭṭhadhammo vuccati paccakkho attabhāvo, tattha sukhavihārabhūtānanti attho, rūpāvacarajhānānametaṃ adhivacanaṃ. Tāni hi appetvā nisinnā jhāyino imasmiṃyeva attabhāve asaṃkiliṭṭhaṃ nekkhammasukhaṃ vindanti, tasmā ‘‘diṭṭhadhammasukhavihārānī’’ti vuccantīti. Kathitā ‘‘diṭṭhadhammasukhavihāro’’ti sappītikattā, lokuttaravipākasukhumasañhitattā ca. Saha maggena vipassanāpādakajjhānaṃ kathitaṃ ‘‘cattārome cunda sukhallikānuyogā ekantanibbidāyā’’tiādinā (dī. ni. 3.184) catutthajjhānikaphalasamāpattīti catutthajjhānikā phalasamāpatti diṭṭhadhammasukhavihārabhāvena kathitā. Cattāri rūpāvacarāni ‘‘diṭṭhadhammasukhavihārajjhānānī’’ti kathitānīti attho. Nikāmalābhīti nikāmena lābhī attano icchāvasena lābhī. Icchiticchitakkhaṇe samāpajjituṃ samatthoti attho . Tenāha ‘‘yathākāmalābhī’’ti. Adukkhalābhīti sukheneva paccanīkadhammānaṃ samucchinnattā samāpajjituṃ samattho. Akasiralābhīti akasirānaṃ vipulānaṃ lābhī, yathāparicchedeneva vuṭṭhātuṃ samattho. Ekacco hi lābhīyeva hoti, na pana sakkoti icchiticchitakkhaṇe samāpajjituṃ. Ekacco tathā samāpajjituṃ sakkoti, pāribandhake pana kicchena vikkhambheti. Ekacco tathā ca samāpajjati, pāribandhake ca akiccheneva vikkhambheti , na sakkoti nāḷikayantaṃ viya yathāparicchede vuṭṭhātuṃ. Bhagavā pana sabbaso samucchinnapāribandhakattā vasibhāvassa sammadeva samadhigatattā sabbametaṃ sammadeva sakkoti.
『诸超心之法』者：「超心」谓殊胜清净之心，或曰增上心；生于彼增上心中者，故称「诸超心之法」，或谓依止于增上心者。『现法乐住』者：现法中诸乐住之义；「现法」谓现前可见之自身，意谓于彼处成为乐住者，此乃色界禅那之异名。盖诸禅者入定而坐，于此一身中即得无染污之出离乐，故称「现法乐住」。因具有喜之故，以及因与出世间果报之微妙相应之故，「现法乐住」一词被解说于前。与道俱生、作为观之基础的禅那，以「准德，此四种乐行之勤修，一向趣向厌离……」（长部三·一八四）等语被解说；第四禅者之果定，以「现法乐住」之义被解说。此即谓四种色界禅那被称为「现法乐住之禅那」。『随欲得者』，谓随欲而得，即依自身意愿而得之义；意谓能于欲入之时随即入定。因此说「随意得」。『无苦得者』，谓能轻易入定，因诸对立之法已被彻底断除。『无艰得者』，谓得诸无艰难、丰盛之事，即能依所定之时限而出定。盖有人虽能得定，却不能于欲入之时随即入定；有人虽能如此入定，然遇障碍时则艰难地排除之；有人虽能如此入定，遇障碍时亦能轻易排除之，然却不能如沙漏之计时器般依所定时限出定。而世尊则因诸障碍已被彻底断除、自在之状态已被正确成就，故于一切方面皆能正确地做到这一切。
Anuyogadānappakāravaṇṇanā提出追问方式的注释
§161
161.Dasasahassilokadhātuyāti imāya lokadhātuyā saddhiṃ imaṃ lokadhātuṃ parivāretvā ṭhitāya dasasahassilokadhātuyā. Jātikhettabhāvena hi taṃ ekajjhaṃ gahetvā ‘‘ekissā lokadhātuyā’’ti vuttaṃ, tattakāya eva jātikhettabhāvo dhammatāvasena veditabbo. ‘‘Pariggahavasenā’’ti keci. Sabbesampi buddhānaṃ tattakaṃ eva jātikhettaṃ. ‘‘Tannivāsīnaṃyeva ca devānaṃ dhammābhisamayo’’ti vadanti. Pakampanadevatūpasaṅkamanādinā jātacakkavāḷena samānayogakkhamaṭṭhānaṃ jātikhettaṃ. Saraseneva āṇāpavattanaṭṭhānaṃ āṇākhettaṃ. Buddhañāṇassa visayabhūtaṃ ṭhānaṃ visayakhettaṃ. Okkamanādīnaṃ channameva gahaṇaṃ nidassanamattaṃ mahābhinīhārādikālepi tassa pakampanalabbhanato. Āṇākhettaṃ nāma, yaṃ ekaccaṃ saṃvaṭṭati, vivaṭṭati ca. Āṇā vattati tannivāsidevatānaṃ sirasā sampaṭicchanena, tañca kho kevalaṃ buddhānaṃ ānubhāveneva, na adhippāyavasena. ‘‘Yāvatā pana ākaṅkheyyā’’ti (a. ni. 3.81) vacanato tato parampi āṇā pavatteyyeva.
『一万世界』者：与此世界共，围绕此世界而立的一万世界。以诞生领域之义，将彼等合而为一，故说「一个世界」；如此大小的诞生领域，应依惯例而了知。有人说「以摄受之义」。一切诸佛之诞生领域皆恰好如此大小。彼等说：「唯此范围内居住之天人，方有法现观之事。」因振动之天人前来等缘由，与诞生之轮围山世界同处同位者，即为诞生领域。以其声音本身即可发出命令之处，即为命令领域。成为佛智之境界的处所，即为境界领域。对入胎等六事之摄取，仅为举例说明，因在大发愿等时亦可得到彼之振动。所谓命令领域，即某些世界之坏灭与生起之处。命令得以推行，乃由于彼处居住之天人以头顶领受，且此唯凭诸佛之神力，而非依意愿。然而，由于有「乃至所欲」（增支部三·八一）之语，故命令亦当可推行至其更远之处。
Nuppajjantīti pana atthīti ‘‘na me ācariyo atthi, sadiso me na vijjatī’’ti (ma. ni. 1.285; 2.341; mahāva. 11; kathā. 405) imissā lokadhātuyā ṭhatvā vadantena bhagavatā, imasmiṃyeva sutte ‘‘kiṃ panāvuso, sāriputta, atthetarahi añño samaṇo vā brāhmaṇo vā bhagavatā samasamo sambodhiya’’nti (dī. ni. 3.161) evaṃ puṭṭho ‘‘ahaṃ bhante noti vadeyya’’nti (dī. ni. 3.161) vatvā tassa kāraṇaṃ dassetuṃ ‘‘aṭṭhānametaṃ anavakāso, yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddhā’’ti (dī. ni. 3.161; ma. ni. 3.129; a. ni. 1.277; netti. 57; mi. pa. 5.1.1) imaṃ suttaṃ dassentena dhammasenāpatinā ca buddhakhettabhūtaṃ imaṃ lokadhātuṃ ṭhapetvā aññattha anuppatti vuttā hotīti adhippāyo.
“无生”之意谓“我无师长，相似者亦不见”。这是世尊在此轮回界中，立论宣说的见解。经中亦有提及：“沙利弗，当今时，有无他外沙门或婆罗门与世尊同等正觉耶？”如此问询时，答言：“此处无容之地，唯有一界中两位阿拉汉正觉者。”此经由法军统帅示现，并以佛地为本，断言此轮回界别无他法，即为此宗旨。
Ekatoti saha, ekasmiṃ kāleti attho. So pana kālo kathaṃ paricchinnoti? Carimabhave paṭisandhiggahaṇato paṭṭhāya yāva dhātuparinibbānanti dassento ‘‘tattha bodhipallaṅke’’tiādimāha. Nisinnakālato paṭṭhāyāti paṭilomakkamena vadati. Khettapariggaho katova hoti ‘‘idaṃ buddhānaṃ jātikhetta’’nti. Kena pana pariggaho kato? Uppajjamānena bodhisattena. Parinibbānato paṭṭhāyāti anupādisesāya nibbānadhātuyā parinibbānato paṭṭhāya. Etthantareti carimabhave bodhisattassa paṭisandhiggahaṇaṃ, dhātuparinibbānanti imehi dvīhi paricchinne etasmiṃ antare.
“一时”连用，“一在世间”之意。时之断处如何认识？乃因前世因缘再续，于法界涅槃时所示“彼于菩提床”等语。谓离席之时，逆行言说。所谓佛出生地之界限为何？乃由初发菩提心之菩萨作此界限。何以立此界？因菩萨因缘生起。离席涅槃时，是指无分别寂灭法界之涅槃现证。所谓差别，乃指前世末时菩萨因缘之再续。以此二断，界间存此差别。
Tipiṭakaantaradhānakathāvaṇṇanā三藏隐没之说的注释
‘‘Na nivāritā’’ti vatvā tattha kāraṇaṃ dassetuṃ ‘‘tīṇi hī’’tiādi vuttaṃ. Paṭipattiantaradhānena sāsanassa osakkitattā aparassa uppatti laddhāvasarā hoti. Paṭipadāti paṭivedhāvahā pubbabhāgapaṭipadā.
“非阻止”之语，其因示现为“三恶”已宣说。行为间断中，教法不变坏，反而得展现更新机会。行者之“行”，乃是由先前阶段所载之道路先导者。
‘‘Pariyatti pamāṇa’’nti vatvā tamatthaṃ bodhisattaṃ nidassanaṃ katvā dassetuṃ ‘‘yathā’’tiādi vuttaṃ. Tayidaṃ hīnaṃ nidassanaṃ katanti daṭṭhabbaṃ. Niyyānikadhammassa hi ṭhitiṃ dassento aniyyānikadhammaṃ nidasseti.
谓“以经典为量”，且为此义而演示菩萨。如“如是”等语已述，是谓启示。如实观此属较下启示，示现有尽法则，非有尽法则亦示现。
Mātikāya antarahitāyāti ‘‘yo pana bhikkhū’’tiādi (pārā. 39, 44; pāci. 45) nayappavattāya sikkhāpadapāḷimātikāya antarahitāya. Nidānuddesasaṅkhāte pātimokkhe, pabbajjāupasampadākammesu ca sāsanaṃ tiṭṭhati. Yathā vā pātimokkhe dharante eva pabbajjā upasampadā ca, evaṃ sati eva tadubhaye pātimokkhaṃ tadubhayābhāve pātimokkhābhāvato. Tasmā tayidaṃ tayaṃ sāsanassa ṭhitihetūti āha ‘‘pātimokkhapabbajjāupasampadāsu ṭhitāsu sāsanaṃ tiṭṭhatī’’ti. Yasmā vā upasampadādhīnaṃ pātimokkhaṃ anupasampannassa anicchitattā, upasampadā ca pabbajjādhīnā, tasmā pātimokkhe, taṃ siddhiyā siddhāsu pabbajjupasampadāsu ca sāsanaṃ tiṭṭhati. Osakkitaṃ nāmāti pacchimakapaṭivedhasīlabhedadvayaṃ ekato katvā tato paraṃ vinaṭṭhaṃ nāma hoti, pacchimakapaṭivedhato paraṃ paṭivedhasāsanaṃ, pacchimakasīlabhedato paraṃ paṭipattisāsanaṃ vinaṭṭhaṃ nāma hotīti attho.
所谓“经藏无间”者，即自律仪之戒律集经，于沙门比库等准则，由戒律轨践以传承教法。若在律中谨守，出家受具足戒亦成，然若二者缺一，戒律亦失成立。故曰在戒、受具足戒合者，教法得立。又具足戒在未受戒中亦不愿受，具足戒对沙门戒亦然。故律制定有别，谓前者为以教法藏为戒相违，后者为违行为藏教相。
Sāsanaantarahitavaṇṇanā教法隐没的注释
Etena kāmaṃ ‘‘sāsanaṭṭhitiyā pariyatti pamāṇa’’nti vuttaṃ, pariyatti pana paṭipattihetukāti paṭipattiyā asati sā appatiṭṭhā hoti paṭivedho viya, tasmā paṭipattiantaradhānaṃ sāsanosakkanassa visesakāraṇanti dassetvā tayidaṃ sāsanosakkanaṃ dhātuparinibbānosānanti dassetuṃ ‘‘tīṇi parinibbānānī’’tiādi vuttaṃ. Dhātūnaṃ sannipātanādi buddhānaṃ adhiṭṭhānenevāti veditabbaṃ.
由此显说“教法得立即以经典为量”。经典为行之依)，行动无则行不立，犹如防止行断。示述行为间断乃教法坏之特征。故示此教法坏为涅槃断灭三事。由诸元素聚合，佛之建立由此显见。
Tāti rasmiyo. Kāruññanti paridevanakāruññaṃ. Jambudīpe, dīpantaresu, devanāgabrahmalokesu ca vippakiritvā ṭhitānaṃ dhātūnaṃ mahābodhipallaṅkaṭṭhāne ekajjhaṃ sannipātanaṃ, rasmivissajjanaṃ, tattha tejodhātuyā uṭṭhānaṃ, ekajālibhāvo cāti sabbametaṃ satthu adhiṭṭhānavasenevāti veditabbaṃ.
光芒射线者。慈悲者，为哀愍伤感也。曰：在印度大陆、诸岛屿以及天众、龙众、梵众等世界中，这些已分别立定的根本元素，于伟大觉悟之地汇集一处，光波四散，现象中有亮光元素的升起，现一体合觉形态，此皆当知为佛陀正住已久法的显现。
Anacchariyattāti dvīsupi uppajjamānesu acchariyattābhāvadosatoti attho. Buddhā nāma majjhe bhinnasuvaṇṇaṃ viya ekasadisāti tesaṃ desanāpi ekarasā evāti āha ‘‘desanāya ca visesābhāvato’’ti, etena ca anacchariyattameva sādheti. ‘‘Vivādabhāvato’’ti etena vivādābhāvatthaṃ dve ekato na uppajjantīti dasseti.
无异奇者，谓即便有两者同现时，亦无奇异之感。佛之如同黄金般一体，虽分异而同质，因此其教法一味而无差别，是故称『教法无差别』。又谓『无见解纷争』，是示二事不可生争执。
Tatthāti milindapañhe (mi. pa. 5.1.1). Ekuddesoti eko ekavidho abhinno uddeso. Sesapadesupi eseva nayo.
所谓『处』，即《弥林达问答》第五章节之一。所谓唯一宗旨，即一而不二之正义。余此类字词于余词句皆同。
Ekaṃ eva buddhaṃ dhāretīti ekabuddhadhāraṇī, etena evaṃsabhāvā ete buddhaguṇā, yena dutiyaṃ buddhaguṇaṃ dhāretuṃ asamatthā ayaṃ lokadhātūti dasseti. Paccayavisesanipphannānañhi dhammānaṃ sabhāvaviseso na sakkā nivāretunti. ‘‘Na dhāreyyā’’ti vatvā tameva adhāraṇaṃ pariyāyehi pakāsento ‘‘caleyyā’’tiādimāha. Tattha caleyyāti paripphandeyya. Kampeyyāti pavedheyya. Nameyyāti ekapassena natā bhaveyya. Oṇameyyāti osīdeyya. Vinameyyāti vividhā ito cito ca nameyya. Vikireyyāti vātena bhusamuṭṭhi viya vippakireyya. Vidhameyyāti vinasseyya. Viddhaṃseyyāti sabbaso viddhastā bhaveyya. Tathābhūtā ca na katthaci tiṭṭheyyāti āha ‘‘na ṭhānaṃ upagaccheyyā’’ti.
唯持一佛，即持佛体之义。此语显示佛之自性，表明此世尊因无力持二佛之教，此为缘起所特异之法性，不能妨碍。又言『不可持』即表达法体状况，进而言其变化多端：能旋转、颤动、摆动、摇动、多样移动、扩散破坏、全面摧毁，乃至根本不固，皆无一处固定。
Idāni tattha nidassanaṃ dassento ‘‘yathā mahārājā’’tiādimāha. Tattha samupādikāti samaṃ uddhaṃ pajjati pavattatīti samupādikā, udakassa upari samaṃgāminīti attho. Vaṇṇenāti saṇṭhānena. Pamāṇenāti ārohena. Kisathūlenāti kisathūlabhāvena, pariṇāhenāti attho. Dvinnampīti dvepi, dvinnampi vā sarīrabhāraṃ.
此处现示例言『如大王』等语。『相应』即齐头并进，如水面平行而行。颜色谓其组织，大小谓其程度，轻薄则描其质地，变化则示其性质。数字二即表数量，且二者皆承载肉体负重。
Chādentanti rocentaṃ ruciṃ uppādentaṃ. Tandīkatoti tena bhojanena tandībhūto. Anoṇamitadaṇḍajātoti yāvadatthabhojanena oṇamituṃ asamatthatāya anoṇamitadaṇḍo viya jāto. Sakiṃbhuttovāti ekaṃ vaḍḍhitakaṃ bhuttamattova mareyyāti. Atidhammabhārenāti dhammena nāma pathavī tiṭṭheyya, sakiṃ teneva calati vinassatīti adhippāyena pucchati. Puna thero ratanaṃ nāma loke kuṭumbaṃ sandhārentaṃ, abhimatañca lokena; taṃ attano garusabhāvatāya sakaṭabhaṅgassa kāraṇaṃ atibhārabhūtaṃ diṭṭhamevaṃ dhammo ca hitasukhavisesehi taṃsamaṅginaṃ dhārento, abhimato ca viññūnaṃ gambhīrappameyyabhāvena garusabhāvattā atibhārabhūto pathavicalanassa kāraṇaṃ hotīti dassento ‘‘idha mahārāja dve sakaṭā’’tiādimāha, eteneva tathāgatassa mātukucchiokkamanādikāle pathavikampanakāraṇaṃ saṃvaṇṇitanti daṭṭhabbaṃ. Ekassāti ekasmā, ekassa vā sakaṭassa ratanaṃ tasmā sakaṭato gahetvāti attho.
覆盖者，即覆盖食物生出的味道。『以餐为鞭』者，谓用食物鞭策自身。『不能忍受食极苦』者，因不能耐受所食极苦之性质故生怨；譬犹鞭策生怨。譬喻如同食量增加则必死。超重者意指地应承重以法恒定，若超越则动至消散。老比库名“宝者”，集世俗家属，以其自重如负重车轮之因，示意其因持重自性与达人深智的协调，是重力摇动地动之因，以示当时佛陀胎动众因由来。『此处大王有二车』如是言，即为说明佛母怀胎等时地震之因。『一者』即某一，一车中之宝者，故言从车所取之义。
Osāritanti uccāritaṃ, kathitanti attho.
『被宣说』者：被念诵、被言说之义。
Aggoti sabbasattehi aggo.
“Aggoti”译为领先、居首，谓于一切众生中居于首位。
Sabhāvapakatikāti sabhāvabhūtā akittimā pakatikā. Kāraṇamahantattāti kāraṇānaṃ mahantatāya, mahantehi buddhakaradhammehi pāramisaṅkhātehi kāraṇehi buddhaguṇānaṃ nibbattitoti vuttaṃ hoti. Pathaviādīni mahantāni vatthūni, mahantā ca sakkabhāvādayo attano attano visaye ekekāva, evaṃ sammāsambuddhopi mahanto attano visaye eko eva. Ko ca tassa visayo? Buddhabhūmi, yāvatakaṃ vā ñeyyamevaṃ ‘‘ākāso viya anantavisayo bhagavā eko eva hotī’’ti vadanto ‘‘ekissā lokadhātuyā’’ti vuttalokadhātuto aññesupi cakkavāḷesu aparassa buddhassa abhāvaṃ dasseti.
“Sabhāvapakatikā”谓为由自身本性显现而成，不为他物所染之本生；“kāraṇamahantattā”意指因缘众多而广大强盛，依佛所具诸功德及超过九法的因缘，大因缘成佛之智德生起。地水诸大种属为广大法界诸物，萨咖等天各有分别领域，佛亦然于自法界唯一无二。其所住境界即佛土，余诸佛土如无边虚空般广大无垠，唯有世尊独存一界，是谓「一切世界唯一住主」。
‘‘Sammukhā meta’’ntiādinā pavattitaṃ attano byākaraṇaṃ aviparītatthatāya satthari pasāduppādanena sammāpaṭipajjamānassa anukkamena lokuttaradhammāvahampi hotīti āha ‘‘dhammassa…pe… paṭipada’’nti. Vādassa anupatanaṃ anuppavatti vādānupātoti āha ‘‘vādoyevā’’ti.
谓诠释理义由言传出，依照师教功德圆满，顺法实行，能引导出世间上究竟圣法；故曰“法之路径”。不违立论言说者谓“无违论”，谓述之义理莫违逆。
Acchariyaabbhutavaṇṇanā稀有、未曾有的注释
§162
162.Udāyīti nāmaṃ, mahāsarīratāya pana thero mahāudāyīti paññāyittha, yassa vasena vinaye nisīdanassa dasā anuññātā. Pañcavaṇṇāti khuddikādibhedato pañcappakārā. Pītisamuṭṭhānehi paṇītarūpehi atibyāpitadeho ‘‘nirantaraṃ pītiyā phuṭasarīro’’ti vutto, tato evassā pariyāyato pharaṇalakkhaṇampi vuttaṃ. Appa-saddo ‘‘appakasirenevā’’tiādīsu (saṃ. ni. 1.101; 5.158; a. ni. 7.71) viya idha abhāvatthoti āha ‘‘appicchatāti nittaṇhatā’’ti. Tīhākārehīti yathālābhayathābalayathāsāruppappakārehi.
“Udāyī”作为名，有大躯体之意，此长老因其行诚闻律藏，八九不离十被称作“大激昂者”。“pañcavaṇṇa”者，自小类加区别，共五种形态。以喜悦所生形相为清净形体曰“恒悦体”，足证其恒常之欢喜。又以身上白发少、细微音声等为清净称，谓安静宁谧称作“寂灭”。“tīhākāre”依身量力及形色分别。
Na na katheti kathetiyeva. Cīvarādihetunti cīvaruppādādihetubhūtaṃ payuttakathaṃ na katheti. Veneyyavasenāti vinetabbapuggalavasena. Katheti ‘‘evamayaṃ vinayaṃ upagacchatī’’ti. ‘‘Sabbābhibhū sabbavidūhamasmī’’tiādikā (ma. ni. 1.285; 2.341; mahāva. 11; kathā. 405; dha. pa. 353) gāthāpi ‘‘dasabalasamannāgato, bhikkhave, tathāgato’’tiādikā (saṃ. ni. 2.21, 22) suttantāpi.
“Na na katheti kathetiyeva”，意即“非也非也”答言，非指衣着等因缘所起相续说诸义。此处谓以应制戒法之人称谓之，与其说教相合，谓“此即如是受持律法”。又引众经律所说，佛具十种力，皆能通达智慧法门，称为大德者。
§163
163.Abhikkhaṇanti abhiṇhaṃ. Niggāthakattā, pucchanavissajjanavasena pavattitattā ca ‘‘veyyākaraṇa’’nti vuttaṃ. Sesaṃ sabbaṃ suviññeyyaṃ evāti.
『屡屡』者：经常、反复之义。因具有打破疑难之性质，又因以问答之方式进行，故称「记说」。其余一切皆甚易了知。
Sampasādanīyasuttavaṇṇanāya līnatthappakāsanā. · 《令生净信经》注释中隐义的阐明