1. Brahmajālasuttaṃ
1. Brahmajālasuttaṃ1. 梵网经
Paribbājakakathāvaṇṇanā游方者对话之解释
§1
1. Ettāvatā ca paramasaṇhasukhumagambhīraduddasānekavidhanayasamalaṅkataṃ brahmajālassa sādhāraṇato bāhiranidānaṃ dassetvā idāni abbhantaranidānaṃ saṃvaṇṇento atthādhigamassa sunikkhittapadamūlakattā, sunikkhittapadabhāvassa ca ‘‘idameva’’nti sabhāvavibhāvanena padavibhāgena sādhetabbattā paṭhamaṃ tāva padavibhāgaṃ dassetuṃ ‘‘tattha eva’’ntiādimāha. Padavibhāgena hi ‘‘idaṃ nāma etaṃ pada’’nti vijānanena taṃtaṃpadānurūpaṃ liṅgavibhatti vacana kālapayogādikaṃ sammāpatiṭṭhāpanato yathāvuttassa padassa sunikkhittatā hoti, tāya ca atthassa samadhigamiyatā. Yathāha ‘‘sunikkhittassa bhikkhave – padabyañjanassa atthopi sunayohotī’’tiādi. Apica sambandhato, padato, padavibhāgato, padatthato anuyogato, parihārato cāti chahākārehi atthavaṇṇanā kātabbā. Tattha sambandho nāma desanāsambandho, yaṃ lokiyā ‘‘ummugghāto’’tipi vadanti, so pana pāḷiyā nidānapāḷivasena, nidānapāḷiyā ca saṅgītivasena veditabbo. Paṭhamamahāsaṅgītiṃ dassentena hi nidānapāḷiyā sambandho dassito, tasmā padādivaseneva saṃvaṇṇanaṃ karonto ‘‘eva’’ntiādimāha. Ettha ca ‘‘evanti nipātapadantiādinā padato, padavibhāgato ca saṃvaṇṇanaṃ karoti padānaṃ tabbisesānañca dassitattā. Padavibhāgoti hi padānaṃ visesoyeva adhippeto, na padaviggaho. Padāni ca padavibhāgo ca padavibhāgo. Atha vā padavibhāgo ca padaviggaho ca padavibhāgoti ekasesavasena padapadaviggahāpi padavibhāgasaddena vuttāti daṭṭhabbaṃ. Padaviggahato pana ‘‘bhikkhūnaṃ saṅgho’’tiādinā upari saṃvaṇṇanaṃ karissati, tathā padatthānuyogaparihārehipi. Evanti ettha luttaniddiṭṭhaiti-saddo ādiattho antarāsadda ca saddādīnampi saṅgahitattā, nayaggahaṇena vā te gahitā. Tenāha ‘‘metiādīni nāmapadānī’’ti. Itarathā hi antarāsaddaṃ ca saddādīnampi nipātabhāvo vattabbo siyā. Metiādīnīti ettha pana ādi-saddena yāva paṭisaddo , tāva tadavasiṭṭhāyeva saddā saṅgahitā. Paṭīti upasaggapadaṃ patisaddassa kāriyabhāvato.
第一章 由极为深微、难解且包含多种解释法的邪见网论的一般外在因缘予以显现，继而对其内在因缘作说明。为达道义，须以从根本至末节的次第阐释方法，先对第一层的词分部分予以说明，故始以『正是在此』为起点。词分部分者，乃指依凭识别『此』与『名』两个词的意义，并依次合适的语法变形、词类及时态运用，确立一个语义清晰且符合语言原则的表达，从而得知该词的完整意义。例如世尊告诫比库曰：『诸比库！出离之义即体现在词音之义中』等。又须密切检验词与词之间的关系、词的分部分组成、词义、词间的搭配及排除等，以种种隐喻形式进行详尽义理说明。于此所言『关系』即指说法之联系，俗人谓为『引出』，而巴利语中则以因缘语法形式与辞律韵律来辨识联系。最初大总集用此开示因缘语法联系，故此即依于词首依次详述故始称『正是如此』等。此处『如此副词句式及词分』等，前后对应呈现词语的不同部分及其细微差异。词分部分特别指出语词的特殊性质，而非片面搜集词语。词分部分亦有称为词汇搜集，可视具体语境而定。此外，词汇搜集又有以『比库僧团』等为上位概念进行说明，词义说明与词分部分有时并行。此处言及类似『畜生人名』等词汇的内隐涵义与声调构成、语句连贯性等也是紧密联系和掌握的部分，称之为『词的细节联系』，故称之『此即其名词』。若换言之即是语句通过词首至词尾的音节连贯性，使词义整体完整且音韵协调。又『前缀』与『后缀』因带有造成词尾变化及对词义显著影响，属于词义造成的重要因素。此故以『如是我闻』等语开端，认可了这一语文结构的连贯统一。
Idāni atthuddhārakkamena padatthato saṃvaṇṇanaṃ karonto ‘‘atthato panā’’tiādimāha. Imasmiṃ pana ṭhāne sotūnaṃ saṃvaṇṇanānayakosallatthaṃ saṃvaṇṇanāppakārā vattabbā. Kathaṃ?
现在以字义阐释方式对词义进行说明，称为『从义说起』等。在此，须注意对听者进行述说的技艺不宜欠缺。何以故？
Ekanāḷikā kathā ca, caturassā tathāpi ca;
例如一瓢水的短说；又如四瓢水的说法；
Nisinnavattikā ceva, tidhā saṃvaṇṇanaṃ vade.
亦如坐着时的形态，称为三种述说方式。
Tattha pāḷiṃ vatvā ekekapadassa atthakathanaṃ ekāya nāḷiyā minitasadisattā, ekekaṃ vā padaṃ nāḷaṃ mūlaṃ, ekamekaṃ padaṃ vā nāḷikā atthaniggamanamaggo etissāti katvā ekanāḷikā nāma. Paṭipakkhaṃ dassetvā, paṭipakkhassa ca upamaṃ dassetvā, sapakkhaṃ dassetvā, sapakkhassa ca upamaṃ dassetvā, kathanaṃ catūhi bhāgehi vuttattā, cattāro vā rassā sallakkhaṇūpāyā etissāti katvā caturassā nāma, visabhāgadhammavaseneva pariyosānaṃ gantvā puna sabhāgadhammavaseneva pariyosānagamanaṃ nisīdāpetvā patiṭṭhāpetvā āvattanayuttattā, niyamato vā nisinnassa āraddhassa vatto saṃvatto etissāti katvā nisinnavattikā nāma, yathāraddhassa atthassa visuṃ visuṃ pariyosānāpi niyuttāti vuttaṃ hoti, sodāharaṇā pana kathā aṅguttaraṭṭhakathāya taṭṭīkāyaṃ ekādasanipāte gopālakasuttavaṇṇanāto gahetabbā.
将巴利文逐句分析，逐个词义逐句传授，称为以一瓢水喻。每个词如一瓢的根本，每句则称为一瓢水的最终归纳法门。又用对立说法演示，示现正反双方的对比，并辅以比喻，称为四瓢水。依此方式推进描述完结，再循序回到起点，安置并强调条理通达，称为『坐着时转动』。坐着时将依主题之不同，分别加以详尽说明，例如按《增支部注》中对牧童经的解释为例，谓其详细说明各个部分的缘起、发展及终结之理。
Bhedakathā tatvakathā, pariyāyakathāpi ca;
解别法、根本理、转义解释等亦是所述内容。
Iti atthakkame vidvā, tidhā saṃvaṇṇanaṃ vade.
如此，诸义已现，智者即以三种方式加以说明。
Tattha pakatiādivicāraṇā bhedakathā yathā ‘‘bujjhatīti buddho’’tiādi. Sarūpavicāraṇā tatvakathā yathā ‘‘buddhoti yo so bhagavā sayambhū anācariyako’’tiādi (mahāni. 192; cūḷani. 97; paṭi. ma. 1.161). Vevacanavicāraṇā pariyāyakathā yathā ‘‘buddho bhagavā sabbaññū lokanāyako’’tiādi (netti. 38 vevacanāhāravibhaṅganissito pāḷi).
其中，包括句中词义等异同解说，如『谓之觉者』等；及形体性质的正理阐述，如『佛者，世尊，觉者，自觉，无师』等（《大义》192条；《小义》97条；《集释法》卷一161条）；又有语义辩析的遍说，如『佛，世尊，一切智者，世间领袖』等（《析经》38条，论述词语品类区分的巴利文）。
Payojanañca piṇḍattho, anusandhi ca codanā;
此外，亦说缘由与纲领，启发与鼓励。
Parihāro ca sabbattha, pañcadhā vaṇṇanaṃ vade.
还有消释，与此相应，综说五法。
Tattha payojanaṃ nāma desanāphalaṃ, taṃ pana sutamayañāṇādi. Piṇḍattho nāma vippakiṇṇassa atthassa suvijānanatthaṃ sampiṇḍetvā kathanaṃ. Anusandhi nāma pucchānusandhādi. Codanā nāma yathāvuttassa vacanassa virodhikathanaṃ. Parihāro nāma tassa avirodhikathanaṃ.
其中，所谓缘由，是指宣说的果报；而果报乃由经闻、知识等所成。所谓纲领，是指将分散义理归纳整理而阐明之。所谓询问，是指问答式之探究。所谓鼓励，是指正法言说中反对错误见解之辩陈。所谓消释，是指摒除反对之辩论。
Ummugghāto padañceva, padattho padaviggaho;
又如掘出（释义）、词句、句义收集等，皆称之。
Cālanā paccupaṭṭhānaṃ, chadhā saṃvaṇṇanaṃ vade. (vajira. ṭī. paṭhamamahāsaṅgītivaṇṇanā);
动摇性为现起，应说有六种诠释。（《金刚疏·初次结集注释》）
Tattha ajjhattikādinidānaṃ ummugghāto. ‘‘Evamida’’nti nānāvidhena padavisesatākathanaṃ padaṃ, saddatthādhippāyatthādi padattho. Anekadhā nibbacanaṃ padaviggaho.Cālanā nāma codanā. Paccupaṭṭhānaṃ parihāro.
关于其中的内在因缘，称之为根本开显。谓“evamida”等词，借多种方式针对词句的特殊含义及所指义理说明，包含词汇、音声和义理等方面。对于词义常采取多重解释。所谓振动，即启发敦促之意；随顺则为消除之义。
Samuṭṭhānaṃ padattho ca, bhāvānuvādavidhayo;
所谓“起出”之义含义，则是指助成意义的发生转译之法。
Virodho parihāro ca, nigamananti aṭṭhadhā.
而反对则是指消除之法，结语称为八种。
Tattha samuṭṭhānanti ajjhattikādinidānaṃ. Padatthoti adhippetānadhippetādivasena anekadhā padassa attho. Bhāvoti adhippāyo. Anuvādavidhayoti paṭhamavacanaṃ vidhi, tadāvikaraṇavasena pacchā vacanaṃ anuvādo, visesanavisesyānaṃ vā vidhānuvāda samaññā. Virodhoti atthanicchayanatthaṃ codanā. Parihāroti tassā sodhanā. Nigamananti anusandhiyā anurūpaṃ appanā.
此处分，所谓“起出”是指出内在因缘的出现。所谓词义，则根据词所指定及非指定等不同情况有多重解释。所谓义理，指所指的义项。所谓转译方法，即首句为规矩，后句为转译，且能够区分限定与被限定的法。所谓反对，是指出断意义所用的启发。所谓消除，是指对其进行的清理修正。所谓结语，是指依其先后相续召次有所针对的结束部分。
Ādito tassa nidānaṃ, vattabbaṃ tappayojanaṃ;
该句的首要因缘，是应了解所说的因缘链条。
Piṇḍattho ceva padattho, sambandho adhippāyako;
供养的对象亦称为基础，关系是主导因缘；
Codanā sodhanā ceti, aṭṭhadhā vaṇṇanaṃ vade.
激励和考察等这八种说明，我当说出。
Tattha sambandho nāma pubbāparasambandho, yo ‘‘anusandhī’’ti vuccati. Sesā vuttatthāva, evamādinā tattha tatthāgate saṃvaṇṇanāppakāre ñatvā sabbattha yathārahaṃ vicetabbāti.
其中关系者，谓前后之间的联系，即称为“追随”；余下的说法，便是如上所述，于如来的教导中以相应方式说明，须于种种处所恰当分析理解。
Evamanekatthappabhedatā payogatova ñātabbāti tabbasena taṃ samatthetuṃ ‘‘tathā hesā’’tiādi vuttaṃ. Atha vā ayaṃ saddo imassatthassa vācakoti saṅketavavatthitāyeva saddā taṃ tadatthassa vācakā , saṅketo ca nāma payogavasena siddhoti dassetumpi idaṃ vuttanti daṭṭhabbaṃ. Evamīdisesu. Nanu ca –
此种多义之差别，须视用法而知其义，故以“如是说”等语加以提示。又此词为其意之表征，称为“词”，而以用法为记号，词依此定，是亦应被观知。依此理说。诚然——
‘‘Yathāpi puppharāsimhā, kayirā mālāguṇe bahū;
正如众多花束上的丰盈花朵；
Evaṃ jātena maccena, kattabbaṃ kusalaṃ bahu’’nti. (dha. pa. 53);
亦如生于世间的众生，应当行诸多善善功德。」(《法句经》53偈)
Ettha evaṃ-saddena upamākārasseva vuttattā ākāratthoyeva evaṃ-saddo siyāti? Na, visesasabbhāvato. ‘‘Evaṃ byā kho’’tiādīsu (ma. ni. 234, 396) hi ākāramattavācakoyeva ākāratthoti adhippeto, na pana ākāravisesavācako. Ettha hi kiñcāpi puppharāsisadisato manussūpapatti sappurisūpanissaya saddhammasavana yonisomanasikārabhogasampattiādidānādipuññakiriyāhetusamudāyato sobhāsugandhatādiguṇayogena mālāguṇasadisiyo bahukā puññakiriyā maritabbasabhāvatāya maccena sattena kattabbāti atthassa jotitattā puppharāsimālāguṇāva upamā nāma upamīyati etāyāti katvā, tesaṃ upamākāro ca yathāsaddena aniyamato jotito, tasmā ‘‘evaṃ-saddo niyamato upamākāranigamanattho’’ti vattuṃ yuttaṃ, tathāpi so upamākāro niyamiyamāno atthato upamāva hoti nissayabhūtaṃ tamantarena nissitabhūtassa upamākārassa alabbhamānattāti adhippāyenāha ‘‘upamāyaṃ āgato’’ti. Atha vā upamīyanaṃ sadisīkaraṇanti katvā puppharāsimālāguṇehi sadisabhāvasaṅkhāto upamākāroyeva upamā nāma. ‘‘Saddhammattaṃ siyopamā’’ti hi vuttaṃ, tasmā ākāramattavācakova ākārattho evaṃ-saddo. Upamāsaṅkhātaākāravisesavācako pana upamātthoyevāti vuttaṃ ‘‘upamāyaṃ āgato’’ti.
这里说“以如此语言作为比喻的形式”是否意味着此语言的意义仅限于比喻形式？不然，并非特指词本身之特殊性质。在“‘由此如是’等语”中，指示的是仅以形式类别为依归的意义所摄意，而非特定形式所表达的特别含义。这里，譬如说，人们因看到花环中有花朵散发甘香等品质，基于观法（法义）闻思修学的功德业因缘产生了美善香气等性质，因此花环的性质被喻为花的性质，称其为比喻。由此可见，比喻的形式虽散乱闪光，但合适地说“此语言作为规约比喻语句之归结是合理的”，然而此比喻语句若被规约，则在义理上成为如比喻一样的依止，若不规约则无法获得比喻之义。因而加说“该喻语已到来”，又或者将比喻视作“使其相似”的行为，因以花环之花香等可见之存在物所喻称，相应因缘下花之性质即为比喻的对象。且言“仅限于语言的适当性”的比喻语言所表达的意义亦为比喻的义项，因而特别的比喻形式之作用旨在指向比喻义，故有“该喻已到来”之说。
Tathā ‘‘evaṃ iminā ākārena abhikkamitabba’’ntiādinā upadisiyamānāya samaṇasāruppāya ākappasampattiyā upadisanākāropi atthato upadesoyevāti āha ‘‘evaṃ…pe… upadese’’ti. Evametanti ettha pana bhagavatā yathāvuttamatthaṃ aviparītato jānantehi kataṃ tattha saṃvijjamānaguṇānaṃ pakārehi haṃsanaṃ udaggatākaraṇaṃ sampahaṃsanaṃ. Tattha sampahaṃsanākāropi atthato sampahaṃsanamevāti vuttaṃ ‘‘sampahaṃsaneti. Evameva panāyanti ettha ca dosavibhāvanena gārayhavacanaṃ garahaṇaṃ, tadākāropi atthato garahaṇaṃ nāma, tasmā ‘‘garahaṇe’’ti vuttaṃ. So cettha garahaṇākāro ‘‘vasalī’’tiādikhuṃsanasaddasannidhānato evaṃ-saddena pakāsitoti viññāyati, yathā cettha evaṃ upamākārādayopi upamādivasena vuttānaṃ puppharāsiādisaddānaṃ sannidhānatoti daṭṭhabbaṃ. Jotakamattā hi nipātāti. Evamevāti ca adhunā bhāsitākāreneva. Ayaṃ vasalaguṇayogato vasalī kāḷakaṇṇī yasmiṃ vā tasmiṃ vā ṭhāne bhāsatīti sambandho. Evaṃ bhanteti sādhu bhante, suṭṭhu bhanteti vuttaṃ hoti. Ettha pana dhammassa sādhukaṃ savanamanasikāre sanniyojitehi bhikkhūhi tattha attano ṭhitabhāvassa paṭijānanameva vacanasampaṭiggaho, tadākāropi atthato vacanasampaṭiggahoyeva nāma, tenāha ‘‘vacanasampaṭiggahe’’ti.
又如“应以此种形式来比照”等，被提示的类似出家人所具备的品质，通过比喻形式的提示，其义理仅限于法的阐释，故说“如是……如是……以阐释”。此处世尊以逆显实理知见示现时所用的讥笑或播放之言亦有其道理，称为嘲弄或斥责。所称嘲弄亦即缘于表达的意义，此处的“斥”，意为否定、反对，故又称“斥”。此斥责的示现音为“瓦萨丽”等哀怨语音，表明此喻语的缘起，是因存在某种音声而具表现性，就如“以比喻形式为依止”的花朵等音声是具备表现性的。此处所谓光亮即闪现之意。现在使用的语音不过是发声，即“瓦萨丽”为某处含柔韧音之发声，故与此对应。如此所说称赞为“妙哉尊者”，谓经过详尽讲说使听者了达。这里针对法的正当、良善聆听者具足与自己立足的验证，与此斥责造成的言论接受差别相关，因此称为“言论验取”，故有“言论验取”之说。
Evaṃ byā khoti evaṃ viya kho. Evaṃ khoti hi imesaṃ padānamantare viyasaddassa byāpadesoti neruttikā ‘‘va-kārassa, ba-kāraṃ, ya-kārasaṃyogañca katvā dīghavasena padasiddhī’’tipi vadanti. Ākāreti ākāramatte. Appābādhanti visabhāgavedanābhāvaṃ. Appātaṅkantikicchajīvitakararogābhāvaṃ. Lahuṭṭhānanti niggelaññatāya lahutāyuttaṃ uṭṭhānaṃ. Balanti kāyabalaṃ. Phāsuvihāranti catūsu iriyāpathesu sukhavihāraṃ. Vitthāro dasama subhasuttaṭṭhakathāya meva (dī. ni. aṭṭha. 1.445) āvi bhavissati. Evañca vadehīti yathāhaṃ vadāmi, evampi samaṇaṃ ānandaṃ vadehi. ‘‘Sādhu kira bhava’’ntiādikaṃ idāni vattabbavacanaṃ, so ca vadanākāro idha evaṃ-saddena nidassīyatīti vuttaṃ ‘‘nidassane’’ti. Kālāmāti kālāmagottasambandhe jane ālapati. ‘‘Ime…pe… vā’’ti yaṃ mayā vuttaṃ, taṃ kiṃ maññathāti attho. Samattāti paripūritā. Samādinnāti samādiyitā. Saṃvattanti vā no vā saṃvattanti ettha vacanadvaye kathaṃ vo tumhākaṃ mati hotīti yojetabbaṃ. Evaṃ noti evameva amhākaṃ mati ettha hoti, amhākamettha mati hoti yevātipi attho. Ettha ca tesaṃ yathāvuttadhammānaṃ ahitadukkhāvahabhāve sanniṭṭhānajananatthaṃ anumatiggahaṇavasena ‘‘saṃvattanti no vā, kathaṃ vo ettha hotī’’ti pucchāya katāya ‘‘evaṃ no ettha hotī’’ti vuttattā tadākārasanniṭṭhānaṃ evaṃ-saddena vibhāvitaṃ, so ca tesaṃ dhammānaṃ ahitāya dukkhāya saṃvattanākāro niyamiyamāno atthato avadhāraṇamevāti vuttaṃ ‘‘avadhāraṇe’’ti. Ākāratthamaññatra sabbattha vuttanayena codanā, sodhanā ca veditabbā.
是说“如是”即“如如”，因为在这些字句间的差异中，此类词语有区别的发音，即音变规则——诸如“瓦声形变、巴声语法连接”等所成的长字词之成就。所谓形式就是说形式的层次。所谓不感麻烦，即指无间杂与伤害。谓无难忍之痛苦、生命之损毁与疾病之无。所谓轻灵迅速，即指喜乐的轻快自起。从身体力量而言，是形骸之力。所谓易住即指四行皆乐之安住。这些义项的详细展开可见于《增支部》第十善经注。依此而说，犹如我所言般说，如是亦可用于述说出家人安忍之状。“善哉当成”等应为现时发说之话语，并以此言语成就此义即所谓“示现”。所谓时者，即关涉于时间族群之际谈论民众。所谓“这些……或”乃我所言者，其义何在？谓尽足、充盈。所谓“成取”，谓已成取。所谓“相续发生与非相续发生”，此二语间如何持成诸君意向，是须与之结合。依尔言“非如是，亦非如此”，谓是我们之见。此处谓我们之见。若因所述法中诸法具不利苦恼故产起否定，考察而取其可行者而为允断，谓“相续发生与非相续发生，如何为汝所成？”因问已立，即答“如是成也”，故依语的现前委婉表述了如是句。且以此法相而论，此喻语处体现，故曰“已现此喻”。又谓此诸法因其恶缘苦恼而相续，故为肯定，谓“肯定”也。故仅论形式意义时均应以启发与检验为准。
Ādisaddena cettha idamatthapucchāparimāṇādiatthānaṃ saṅgaho daṭṭhabbo. Tathā hi ‘‘evaṃgatāni, evaṃvidho, evamākāro’’ti ca ādīsu idamatthe, gatavidhākārasaddā pana pakārapariyāyā. Gatavidhayuttākārasadde hi lokiyā pakāratthe vadanti. ‘‘Evaṃ su te sunhātā suvilittā kappitakesamassū āmuttamaṇikuṇḍalābharaṇā odātavatthavasanā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti, seyyathāpi tvaṃ etarahi sācariyakoti? No hidaṃ bho gotamā’’tiādīsu (dī. ni. 1.286) pucchāyaṃ. ‘‘Evaṃ lahuparivattaṃ (a. ni. 1.48), evamāyupariyanto’’ti (pārā. 12) ca ādīsu parimāṇe. Etthāpi ‘‘sunhātā suvilittā’’tiādivacanaṃ pucchā, lahuparivattaṃ, āyūnaṃ pamāṇañca parimāṇaṃ, tadākāropi atthato pucchā ca parimāṇañca nāma, tasmā etesu pucchattho, parimāṇattho ca evaṃsaddo veditabboti. Idha pana so katamesu bhavati, sabbattha vā, aniyamato padese vāti codanāya ‘‘svāyamidhā’’tiādi vuttaṃ.
此处以开头之语作为该义理提问与归纳之处可见。譬如“如此往行、如此类别、如此形式”之类开头语，皆示本义理、法行。同类语句所附的形式词，乃在世俗言说中用以示范名相之应用。在世俗俗语中带有类别的形式词，是为说明实际用法。例如“如此素色、清洁、齐肩发、卷发、环状耳饰、头饰、华服，五种欲界色相圆饰，齐整排列，如同汝此时正处于修行”，此语出经文，是设问用语。如“如此轻转、寿命等相应终局”等等开头词语指明该体之数目，也表征轮回、寿命之量，故以指示提问而言谓之问语。此处所问，即是长度、大小的度量，亦是量的特别标志，故谓是量的语词。此语之所变动处，在于“我常在此”，以此表示依止。
Nanu ekasmiṃyeva atthe siyā, kasmā tīsupīti ca, hotu tibbidhesu atthesu, kena kimatthaṃ dīpetīti ca anuyogaṃ pariharanto ‘‘tatthā’’tiādimāha. Tatthāti tesu tīsu atthesu. Ekattanānattaabyāpāraevaṃdhammatāsaṅkhātā, nandiyāvattatipukkhalasīhavikkīḷitaaṅkusadisālocanasaṅkhātā vā ādhārādibhedavasena nānāvidhā nayā nānānayā, pāḷigatiyo vā nayā, tā ca paññattianupaññatti ādivasena, saṅkhepavitthārādivasena, saṃkilesabhāgiyādilokiyāditadubhayavomissakādivasena, kusalādivasena, khandhādivasena, saṅgahādivasena, samayavimuttādivasena, ṭhapanādivasena, kusalamūlādivasena, tikapaṭṭhānādivasena ca piṭakattayānurūpaṃ nānāppakārāti nānānayā. Tehi nipuṇaṃ saṇhaṃ sukhumaṃ tathā. Āsayova ajjhāsayo, te ca sassatādibhedena, tattha ca apparajakkhatādivasena anekā, attajjhāsayādayo eva vā samuṭṭhānamuppattihetu etassāti tathā, upanetabbābhāvato atthabyañjane hi sampannaṃ paripuṇṇaṃ tathā. Apica saṅkāsanapakāsanavivaraṇavibhajanauttānīkaraṇapaññattivasena chahi atthapadehi, akkharapadabyañjanaākāraniruttiniddesavasena chahi byañjanapadehi ca sampannaṃ samannāgataṃ tathā. Atha vā viññūnaṃ hadayaṅgamato, savane atittijananato, byañjanarasavasena paramagambhīrabhāvato, vicāraṇe atittijananato, attharasavasena ca sampannaṃ sādurasaṃ tathā.
不可否认，仅就某一义理存有三种情况，为何说有三？三种意义为何指导更深？破除争议既得“当处”之理，即为“如此”之义。谓涉及统一不二且不变更的法理，对于烦恼、纵逸、困乱、调伏等诸事存在多种策略。此之谓“多种引导”。故悉以总结、扩展、略言、辨明、分别、调伏等方法，诸多精细解说，成就详备。且自心为轴，区别恒常与非恒常诸见解，及无漏亦多。主由分别而生心所现起之计谋多样。由此，明确表示此义理具完整规范。又兼顾多种文字音节语义之辨析，令诸义理通畅精细。再者，依贤分的心意、念虑与语言之深究，成就活泼寓意清晰之教理。
Pāṭihāriyapadassa vacanatthaṃ ‘‘paṭipakkhaharaṇato rāgādikilesāpanayanato pāṭihāriya’’nti vadanti. Bhagavato pana paṭipakkhā rāgādayo na santi, ye haritabbā bodhimūleyeva savāsanasakalasaṃkilesānaṃ pahīnattā. Puthujjanānampi ca vigatūpakkilese aṭṭhaguṇasamannāgate citte hatapaṭipakkhe satiyeva iddhividhaṃ pavattati, tasmā puthujjanesu pavattavohārenapi na sakkā idha ‘‘pāṭihāriya’’nti vattuṃ, sace pana mahākāruṇikassa bhagavato veneyyagatāva kilesā paṭipakkhā saṃsārapaṅkanimuggassa sattanikāyassa samuddharitukāmato, tasmā tesaṃ veneyyagatakilesasaṅkhātānaṃ paṭipakkhānaṃ haraṇato pāṭihāriyanti vuttaṃ assa, evaṃ sati yuttametaṃ.
所谓神通语义，是指“对治一切欲等烦恼法，破除者为神通”。世尊则无对治诸欲烦恼之言，因其已在觉证之地，断杀一切烦恼。即便凡夫净除垢结，具足八种心境、正念之下，亦能现起意趣神异。故凡夫所现神异视作“神通”不妥。若因大慈世尊对治烦恼，为欲令众生起脱，故为对治者，两者对治烦恼除灭，此意为神通。由此对治而得神通，即为正确说法。
Atha vā bhagavato sāsanassa paṭipakkhā titthiyā, tesaṃ titthiyabhūtānaṃ paṭipakkhānaṃ haraṇato pāṭihāriyantipi yujjati. Kāmañcettha titthiyā haritabbā nāssu, tesaṃ pana santānagatadiṭṭhiharaṇavasena diṭṭhippakāsane asamatthatākāraṇena ca iddhiādesanānusāsanīsaṅkhātehi tīhipi pāṭihāriyehi te haritā apanītā nāma honti. Paṭīti vā ayaṃ saddo ‘‘pacchā’’ti etassa atthaṃ bodheti ‘‘tasmiṃ paṭipaviṭṭhamhi, añño āgañchi brāhmaṇo’’tiādīsu (su. ni. 985; cūḷani. 4) viya, tasmā samāhite citte vigatūpaklese katakiccena pacchā haritabbaṃ pavattetabbanti paṭihāriyaṃ, tadeva dīghavasena, sakatthavuttipaccayavasena vā pāṭihāriyaṃ, attano vā upaklesesu catutthajjhānamaggehi haritesu pacchā tadaññesaṃ haraṇaṃ pāṭihāriyaṃ vuttanayena. Iddhiādesanānusāsaniyo hi vigatūpaklesena, katakiccena ca sattahitatthaṃ puna pavattetabbā, hatesu ca attano upaklesesu parasattānaṃ upaklesaharaṇāni ca hontīti tadubhayampi nibbacanaṃ yujjati.
又或者说，世尊教法的对治异见者，就是那些异见之人；对他们的对治具有去除力和神奇功效。此处并非指应当除去一切异见，因为对他们及其后续弟子的异见，除去此等异见的目的是为了破除其异见的根基，同时由于异见者的心不成熟，也因为有了如神通等特殊教说的约束，有三种神奇能力与此相关，因此这些异见被移除或消除。所谓“‘pacchā’者”，其词意为“之后”，表示“在此对治之后，其他婆罗门又来质疑”等（如增支部四百八十五经等注释所释）。因此，心平静无烦恼、专心致志、谨慎勤勉地做一切业，应在之后进行对治或克服。这种对治可持续较长时间，或在适当场合发生，并且因善缘成熟而呈现。对自己心中的第四禅或修行先行者，之后的对治更称为对治。依《神通教说》等训诫，心无烦恼且勤奋修业，定当开始再度修行，同时也会有助于解除自身烦恼，甚至帮助解除他人的烦恼。因此，这里两者都是涅槃证得的条件或前提。
Apica yathāvuttehi nibbacanehi iddhiādesanānusāsanīsaṅkhāto samudāyo paṭihāriyaṃ nāma. Ekekaṃ pana tasmiṃ bhavaṃ ‘‘pāṭihāriya’’nti vuccati visesatthajotakapaccayantarena saddaracanāvisesasambhavato, paṭihāriyaṃ vā catutthajjhānaṃ, maggo ca paṭipakkhaharaṇato, tattha jātaṃ, tasmiṃ vā nimittabhūte, tato vā āgatanti pāṭihāriyaṃ. Vicitrā hi taddhitavutti. Tassa pana iddhiādesanānusāsanībhedena, visayabhedena ca bahuvidhassa bhagavato desanāya labbhamānattā ‘‘vividhapāṭihāriyanti vuttaṃ. Bhagavā hi kadāci iddhivasenāpi desanaṃ karoti nimmitabuddhena saha pucchāvissajjanādīsu, kadāci ādesanāvasenāpi āmagandhabrāhmaṇassa dhammadesanādīsu (su. ni. aṭṭha. 1.241), yebhuyyena pana anusāsaniyā. Anusāsanīpāṭihāriyañhi buddhānaṃ satataṃ dhammadesanā. Iti taṃtaṃdesanākārena anekavidhapāṭihāriyatā desanāya labbhati. Ayamattho upari ekādasamassa kevaṭṭasuttassa vaṇṇanāya (dī. ni. aṭṭha. 1.481) āvi bhavissati. Atha vā tassa vividhassāpi pāṭihāriyassa bhagavato desanāya saṃsūcanato ‘‘vividhapāṭihāriya’’nti vuttaṃ, anekavidhapāṭihāriyadassananti attho.
同样地，依据前述涅槃的多种说法，神通教说及训诫构成的因缘被称为“神奇现象”。其中每一种境界都被称为“神奇”，是因为它与特定的因缘有关，涉及条件变化和因果构成这方面有所不同。所谓神奇，也指第四禅与对治异见的相对消除状态，由此而生。神通教说和训诫因其内容的多样性，于世尊多种教法中得以体现，因而也称为“多样神奇”。世尊曾以神通力宣说，使听法者包括那些对佛法发疑的人能释疑解惑，同时以训示力，指引婆罗门等学习法。由此可见，佛陀的教导包含多样的神奇现象，诠释各种教法层次和利益。此义将在十一品《婆娑多经》论述中加以说明。此外，佛陀持续指示这种多样神奇状态，说明“多样神奇的展现”意味着多种展现神奇的方式和示现。
Dhammaniruttiyāva bhagavati dhammaṃ desente sabbesaṃ suṇantānaṃ nānābhāsitānaṃ taṃtaṃbhāsānurūpato desanā sotapathamāgacchatīti āha ‘‘sabba…pe… māgacchanta’’nti. Sotameva sotapatho, savanaṃ vā sotaṃ, tassa patho tathā, sotadvāranti attho. Sabbākārenāti yathādesitākārena. Ko samattho viññātuṃ, asamatthoyeva, tasmāti pāṭhaseso. Panāti ekaṃsatthe , tena saddhāsatidhitivīriyādibalasaṅkhātena sabbathāmena ekaṃseneva sotukāmatāsaṅkhātakusalacchandassa jananaṃ dasseti. Janetvāpīti ettha pi-saddo, api-saddo vā sambhāvanattho ‘‘buddhopi buddhabhāvaṃ bhāvetvā’’tiādīsu (dī. ni. aṭṭha 1; ma. ni. aṭṭha. 1; saṃ. ni. aṭṭha. 1; a. ni. aṭṭha 1.paṭhamaganthārambhakathā) viya, tena ‘‘sabbathāmena ekaṃseneva sotukāmataṃ janetvāpi nāma ekenākārena sutaṃ, kimaṅgaṃ pana aññathā’’ti tathāsute dhamme sambhāvanaṃ karoti. Keci pana ‘‘edisesu garahattho’’ti vadanti, tadayuttameva garahatthassa avijjamānattā, vijjamānatthasseva ca upasagganipātānaṃ jotakattā. ‘‘Nānānayanipuṇa’’ntiādinā hi sabbappakārena sotumasakkuṇeyyabhāvena dhammassa idha sambhāvanameva karoti, tasmā ‘‘api dibbesu kāmesu, ratiṃ so nādhigacchatī’’tiādīsuyeva (dha. pa. 187) garahatthasambhavesu garahattho veditabboti. Api-saddo ca īdisesu ṭhānesu nipātoyeva, na upasaggo. Tathā hi ‘‘api-saddo ca nipātapakkhiko kātabbo, yattha kiriyāvācakato pubbo na hotī’’ti akkharacintakā vadanti. Mayāpīti ettha pana na kevalaṃ mayāva, atha kho aññehipi tathārūpehīti sampiṇḍanattho gahetabbo.
当世尊宣讲法义时，众多听者虽然各有不同表述，却都能依照各自的语言风格，正确接收佛法。此所以说“所有……皆当来”，意味着所有听者皆可得道。所谓“道”即“听”，即听所说法门及其义理，故谓“听道”。“所有”指各层次之听闻。谁能通达此义，有能力者甚少，多数则不能。因此，后续文句指“一致性”，意即这些众多言说者，借助坚定的信念、智慧和精进，产生对法的共识。这里“产生”即引发或生起的意思，如诸经注释所云即蕴含佛亦为诸佛教化理念而引导众生。因此“诸佛亦发众生佛陀果位”亦属此理。一些人称其为“在异处汇聚”之意，是指词语的连接或语气助词的关联。此义借“多路熟练”表现，乃全面具足听受能力的显现。因而虽身处天界欲界而不贪恋怪诞色相，亦体现此意。如经《法句经》一八七偈所说，婴孩虽不明诸现象，但能知内心他念。另一方面，助词“亦”在此指句中状态的侧面补充，并非实词，故非衔接词用法。有学者认为“亦”为句尾特殊词，可表明其非实词用法，非断随词。当中“幻”义非仅我有，亦可泛指此等状态，且此说解来自其他相关论述，表示综合义。
Sāmaṃ bhavatīti sayambhū, anācariyako. Na mayaṃ idaṃ sacchikatanti ettha pana ‘‘na attano ñāṇeneva attanā sacchikata’’nti pakaraṇato attho viññāyati. Sāmaññavacanassāpi hi sampayogavippayogasahacaraṇavirodhasaddantarasannidhānaliṅgaocityakāladesapakaraṇādivasena visesatthaggahaṇaṃ sambhavati. Evaṃ sabbattha. Parimocentoti ‘‘puna caparaṃ bhikkhave, idhekacco pāpabhikkhu tathāgatappaveditaṃ dhammavinayaṃ pariyāpuṇitvā attano dahatī’’ti (pārā. 195) vuttadosato parimocāpanahetu. Hetvatthe hi anta-saddo ‘‘asambudhaṃ buddhanisevita’’ntiādīsu (vi. aṭṭha. 1.ganthārambhakathā) viya. Imassa suttassa saṃvaṇṇanāppakāravicāraṇena attano ñāṇassa paccakkhataṃ sandhāya ‘‘idāni vattabba’’nti vuttaṃ. Esā hi saṃvaṇṇanākārānaṃ pakati, yadidaṃ saṃvaṇṇetabbadhamme sabbattha ‘‘ayamimassa attho, evamidha saṃvaṇṇayissāmī’’ti puretarameva saṃvaṇṇanāppakāravicāraṇā.
一般而言，“自性具足”指自然本来的状态，常无违法行为。此处“不认为我们证得”表明仅仅用自我觉知之知，难断定完全达成此境。对普通用语中的共伴关系、感官矛盾、声调和时态等语法现象，本教法有其特殊含义和展现方式。整体而言，皆属如此。所谓“解脱”指“再度释脱”，佛陀教导弟子“比库们，某些恶劣比库在遵守佛所教法时虽已毁灭其恶业，却仍自我焚烧”，这即是解释助缘。句尾“非悟通佛所住”等文，亦能见诸论书引证此处对语法的深刻分析。因而存在此教理的判断，怀疑自知的诠释亦当被认可。由此，本文整体乃是一种注解方式，用于断定法义之成立，称为“注释衡量”，且可循此前定则说而确立注解。
Etadaggapadassattho vuttova. ‘‘Bahussutāna’’ntiādīsu pana aññepi therā bahussutā, satimanto, gatimanto, dhitimanto, upaṭṭhākā ca atthi, ayaṃ panāyasmā buddhavacanaṃ gaṇhanto dasabalassa sāsane bhaṇḍāgārikapariyattiyaṃ ṭhatvā gaṇhi, tasmā bahussutānaṃ aggo nāma jāto. Imassa ca therassa buddhavacanaṃ uggahetvā dhāraṇasati aññehi therehi balavatarā ahosi, tasmā satimantānaṃ aggo nāma jāto. Ayamevāyasmā ekapade ṭhatvā saṭṭhipadasahassāni gaṇhanto satthārā kathitaniyāmena sabbapadāni jānāti, tasmā gatimantānaṃ aggo nāma jāto . Tasseva cāyasmato buddhavacanaṃ uggaṇhanavīriyaṃ, sajjhāyanavīriyañca aññehi asadisaṃ ahosi, tasmā dhitimantānaṃ aggo nāma jāto. Tathāgataṃ upaṭṭhahanto cesa na aññesaṃ upaṭṭhākabhikkhūnaṃ upaṭṭhahanākārena upaṭṭhahati. Aññepi hi tathāgataṃ upaṭṭhahiṃsu, na ca pana buddhānaṃ manaṃ gahetvā upaṭṭhahituṃ sakkonti, ayaṃ pana thero upaṭṭhākaṭṭhānaṃ laddhadivasato paṭṭhāya āraddhavīriyo hutvā tathāgatassa manaṃ gahetvā upaṭṭhahi, tasmā upaṭṭhākānaṃ aggo nāma jāto. Atthakusaloti bhāsitatthe, payojanatthe ca cheko. Dhammoti pāḷidhammo, nānāvidho vā hetu. Byañjananti akkharaṃ atthassa byañjanato. Padena hi byañjitopi attho akkharamūlakattā padassa ‘‘akkharena byañjito’’ti vuccati. Atthassa viyañjanato vā vākyampi idha byañjanaṃ nāma. Vākyena hi attho paripuṇṇaṃ byañjīyati, yato ‘‘byañjanehi vivaratī’’ti āyasmatā mahākaccāyanattherena vuttaṃ. Niruttīti nibbacanaṃ, pañcavidhā vā niruttinayā. Tesampi hi saddaracanāvisesena atthādhigamahetuto idha gahaṇaṃ yujjati. Pubbāparaṃ nāma pubbāparānusandhi, suttassa vā pubbabhāgena aparabhāgassa saṃsandanaṃ. Bhagavatā ca pañcavidhaetadaggaṭṭhānena dhammasenāpatinā ca pañcavidhakosallena pasaṭṭhabhāvānurūpanti sambandho. Dhāraṇabalanti dhāraṇasaṅkhātaṃ balaṃ, dhāraṇe vā balaṃ, ubhayatthāpi dhāretuṃ sāmatthiyanti vuttaṃ hoti. Dassento hutvā, dassanahetūtipi attho. Tañca kho atthato vā byañjanato vā anūnamanadhikanti avadhāraṇaphalamāha. Na aññathā daṭṭhabbanti pana nivattetabbatthaṃ. Na aññathāti ca bhagavato sammukhā sutākārato na aññathā, na pana bhagavatā desitākārato. Acinteyyānubhāvā hi bhagavato desanā, evañca katvā ‘‘sabbappakārena ko samattho viññātu’’nti heṭṭhā vuttavacanaṃ samatthitaṃ hoti, itarathā bhagavatā desitākāreneva sotuṃ samatthattā tadetaṃ na vattabbaṃ siyā. Yathāvuttena pana atthena dhāraṇabaladassanañca na virujjhati sutākārāvirujjhanavasena dhāraṇassa adhippetattā, aññathā bhagavatā desitākāreneva dhārituṃ samatthanato heṭṭhā vuttavacanena virujjheyya. Na hettha dvinnaṃ atthānaṃ atthantaratāparihāro yutto tesaṃ dvinnampi atthānaṃ sutabhāvadīpanena ekavisayattā, itarathā thero bhagavato desanāya sabbathā paṭiggahaṇe pacchimatthavasena samattho, purimatthavasena ca asamatthoti āpajjeyyāti.
本注释之目的在此说明。所谓“博学者”，指其他长老中亦有博学者，且具备正念、安住得道、坚定勇猛以及担任僧侣护持者。这位具寿长老既承接佛语，持守教法法宝，维系教法长远，因此称其为博学之首。因其领受佛语、善持法义，胜于其他长老，因而称其为正念首。此长老单凭一扎跏趺坐而能熟知六万余语的佛陀法语，与佛陀教授的内容一致，因此被称为安住首。由此其引受佛语的精神力量、诵读精进超过众人，因此被称为坚定首。该长老专心侍奉如来，不同于其他比库以侍奉职责只作表面工作，而是日复一日全力以赴，专注于摄心侍奉佛陀，故称为侍奉首。此处“善巧”指辞义的恰当使用，合乎用意和目的。“法”意为巴利语中“法”，即种种因缘条件，性质纷呈。字母表示意涵，因此亦称为声母、字根。在句子中，字根组成完整意义，因此“字根表义”之说由长老大迦涅经注释。释义即涅槃，五种释义方法。其中文字构造依语法逻辑而成，依次相连。佛陀以五种结构精神领袖，善巧驾驭教法，故称合适。所谓持守之力，意指领会和摄持的力量，能保持本质不变。示现者，则为宣说佛法的行为和原因。此亦为字根结构之结果。末尾述及多重涵义之间的协调和理解，不应另作解释。佛陀亲说不可思议的神通力，与此解析相辅。故此，意涵众多且构造复杂，但因理义纯正，智者当据此悉心理解，偏离此意不可取。佛陀经法传承涵盖多重义，以致前三者无法混淆，且能够分别清楚识别，但因修行时机不同，前后见解可能有所差异，故不可混杂。
‘‘Yo paro na hoti, so attā’’ti vuttāya niyakajjhattasaṅkhātāya santatiyā pavattanako tividhopi me-saddo, tasmā kiñcāpi niyakajjhattasantativasena ekasmiṃ yevatthe me-saddo dissati, tathāpi karaṇasampadānasāminiddesavasena vijjamānavibhattibhedaṃ sandhāya vuttaṃ ‘‘tīsu atthesu dissatī’’ti, tīsu vibhattiyatthesu attanā saññuttavibhattito dissatīti attho . Gāthābhigītanti gāthāya abhigītaṃ abhimukhaṃ gāyitaṃ. Abhojaneyyanti bhojanaṃ kātumanaraharūpaṃ. Abhigītapadassa kattupekkhattā mayāti attho. Evaṃ sesesupi yathārahaṃ. Sutasaddassa kammabhāvasādhanavasena dvādhippāyikapadattā yathāyogaṃ ‘‘mayā suta’’nti ca ‘‘mama suta’’nti ca atthadvaye yujjati.
“彼非他者，即我也”此语连结承接序列，有三种义别因，与我语素责示出，故此词可在不同语境中出现同一音形之词，依功能判断其义别称为三义。所谓诗歌歌咏，即以韵律唱诵的音节组合。所谓“不当食”，指不能作为食物，是如人饿所需之物的反义。谓此“歌咏”词选择，基于用法考察而为“我”之用法。林林总总其他文末词义亦有类似。听闻语音乃因业力所致接收表现，与顺应语义条件而成“以我为听”与“我语为听”两者并存并进。
Kiñcāpi upasaggo kiriyaṃ viseseti, jotakamattabhāvato pana satipi tasmiṃ sutasaddoyeva taṃ taṃ atthaṃ vadatīti anupasaggassa sutasaddassa atthuddhāre saupasaggassa gahaṇaṃ na virujjhatīti āha ‘‘saupasaggo ca anupasaggo cā’’ti. Assāti sutasaddassa. Upasaggavasenapi dhātusaddo visesatthavācako yathā ‘‘anubhavati parābhavatī’’ti vuttaṃ ‘‘gacchantoti attho’’ti. Tathā anupasaggopi dhātusaddo saupasaggo viya visesatthavācakoti āha ‘‘vissutadhammassāti attho’’ti. Evamīdisesu. Sotaviññeyyanti sotadvāranissitena viññāṇena viññātabbaṃ, sasambhārakathā vā esā, sotadvārena viññātabbanti attho. Sotadvārānusāraviññātadharoti sotadvārānusārena manoviññāṇena viññātadhammadharo. Na hi sotadvāranissitaviññāṇamattena dhammo viññāyati, atha kho tadanusāramanoviññāṇeneva, sutadharoti ca tathā viññātadhammadharo vutto, tasmā tadatthoyeva sambhavatīti evaṃ vuttaṃ. Kammabhāvasādhanāni sutasadde sambhavantīti dassetuṃ ‘‘idha panā’’tiādimāha. Pubbāparapadasambandhavasena atthassa upapannatā, anupapannatā ca viññāyati, tasmā sutasaddasseva vasena ayamattho ‘‘upapanno, anupapanno’’ti vā na viññātabboti codanāya pubbāparapadasambandhavasena etadatthassa upapannataṃ dassetuṃ ‘‘me-saddassa hī’’tiādi vuttaṃ. Mayāti atthe satīti kattutthe karaṇaniddesavasena mayāti atthe vattabbe sati, yadā me-saddassa kattuvasena karaṇaniddeso, tadāti vuttaṃ hoti. Mamāti atthe satīti sambandhīyatthe sāminiddesavasena mamāti atthe vattabbe sati, yadā sambandhavasena sāmi niddeso, tadāti vuttaṃ hoti.
任何前缀都会对动作产生区别，但因其表现如光亮的程度不同，故在听觉上就像不同的声音一样分别说明各自的含义。对无前缀的听觉而言，它是听觉之义的明解；而有前缀的听觉，则相当于深奥复杂的意含，二者不相互妨碍，所以说“有前缀和无前缀皆是如此”。“Assāti”指的是听觉。前缀方式下，动词词根成为特殊意义的表达，如“经历”或“失败”就表示“去”的义。如此，无前缀的词根也能如有前缀的那样，表示特殊意义，因此说“vissutadhammassāti attho”（为特殊意义）。由此可见，依此类推，通过听觉之意识与其对象的连接而知晓意义的境界，此亦称为“有前缀听觉”的概念。因为单凭依赖听觉的意识本身并不能彻知法的实相，须借助随听觉而来的心识，才能真正理解意义，故说如是。通过业及其果的修习，听觉之声产生，如此才得以显现，故以“此处”为示例。根据前后文关系，说明意义是否产生、是否不生，即是意义的显现。因此“有”和“无”生的状态须被认知。针对这意义的产生，要用前后文关系示现，譬如“me-saddassa hī”（我的声音减弱）是为提醒，依靠前后文关系而示显该意义。Mayāti指行动的能力、做作之义，当说“mayāti atthe”，即表示行为能力有关意义；若以“me-saddassa”的能力作为指示对象，则含义是“那时候”的意思。Mamāti则为关系性意义，用主词的指示代名词指示相关义，即用于说明与该关系有关之义，依此区分之语义因缘而得定义。
Evaṃ saddato ñātabbamatthaṃ viññāpetvā idāni tehi dassetabbamatthaṃ nidassento ‘‘evametesū’’tiādimāha. Sutasaddasannidhāne payuttena evaṃ-saddena savanakiriyājotakeneva bhavitabbaṃ vijjamānatthassa jotakamattattā nipātānanti vuttaṃ ‘‘evanti sotaviññāṇādiviññāṇakiccanidassana’’nti. Savanāya eva hi ākāro, nidassanaṃ, avadhāraṇampi, tasmā yathāvutto evaṃ-saddassa tividhopi attho savanakiriyājotakabhāvena idhādhippetoti. Ādi-saddena cettha sampaṭicchanādīnaṃ sotadvārikaviññāṇānaṃ, tadabhinipātānañca manodvārika viññāṇānaṃ gahaṇaṃ veditabbaṃ, yato sotadvārānusāraviññātatthe idha sutasaddoti vutto. Avadhāraṇaphalattā saddapayogassa sabbampi vākyaṃ antogadhāvadhāraṇaṃ, tasmā ‘‘suta’’nti etassa sutamevāti ayamattho labbhatīti āha ‘‘assavanabhāvapaṭikkhepato’’ti. Etena hi vacanena avadhāraṇena nirākataṃ dasseti. Yathā pana yaṃ sutaṃ sutamevāti niyametabbaṃ, tathā ca taṃ sutaṃ sammā sutaṃ hotīti avadhāraṇaphalaṃ dassetuṃ vuttaṃ ‘‘anūnādhikāviparītaggahaṇanidassana’’nti. Atha vā saddantaratthāpohanavasena saddo atthaṃ vadati, tasmā ‘‘suta’’nti etassa asutaṃ na hotīti ayamattho labbhatīti sandhāya ‘‘assavanabhāvapaṭikkhepato’’ti vuttaṃ, iminā diṭṭhādinivattanaṃ karoti diṭṭhādīnaṃ ‘‘asuta’’nti saddantaratthabhāvena nivattetabbattā. Idaṃ vuttaṃ hoti – na idaṃ mayā attano ñāṇena diṭṭhaṃ, na ca sayambhuñāṇena sacchikataṃ, atha kho sutaṃ, tañca kho sutaṃ sammadevāti. Tadeva sammā sutabhāvaṃ sandhāyāha ‘‘anūnā…pe… dassana’’nti. Hoti cettha –
如此将语音作为知法之义表达说明后，现在要以这些作比较示现其具体义理，故说“evametesū”等。听觉临近处、结合在一起的这种声音，应当视为能因果之作用，被称作“nipātā”，以显现其声是通过声音官能而产生的意识变化，如说“如此的听觉意识及其诸意识功能而显示的作用”。听觉作为一种形式、示现和把握，故强调此种声音及其三重义理是以声音因果及光明作用而成立的。开头的字音联结了感官通道意识，及心识活动的结合，以便让人明知为“听觉”。因而即使分解义理，声音结合与传播、心识连通皆须被观察，因它们是听觉成立的基础。听觉本身不是单一意识可以知悉的物，由依缘心识依赖才识得真实。由此说明依赖意识的缘起性，也就是听觉的本质。由因缘所生产的声音，是为确定的意义的所在，因此说“听觉”。针对声音的听受与把握的综合性作用，称为“无断奏”，此为指示意义清晰不间断的原因。用此语言，意思是表明在把握意义时并非断续，因此确认了“听觉”的概念。正如应该以“听觉”作为统领，说明声音成为可以正确听受的状态，称为“猷译（anūnādhikāviparītaggahaṇanidassana）”，即最少、多或倒置之把握示范。还有或者用声音内涵的遮蔽和误导方式表明声音义理，这意味着此处的“听觉”并非非听觉，不然无法成立，即使用“无断奏”作辩证说明，意指声音能返转称为非听觉意义，但这也属于声音义的内在转折，在辨析过程中必须有听觉义的回返。此语句说明我非凭自知也非凭他证确见“此意义”，若是如此，就成了“正确听受”的根本，只因此而附议“最少……示现”者。若依此，则言说：
‘‘Evādisattiyā ceva, aññatthāpohanena ca;
“诸此类存在，以及对此义的误解也同样存在；
Dvidhā saddo atthantaraṃ, nivatteti yathāraha’’nti.
声音具有两重意义，如实地回转。”
Apica avadhāraṇatthe evaṃ-sadde ayamatthayojanā karīyatīti tadapekkhassa sutasaddassa sāvadhāraṇattho vutto ‘‘assavanabhāvapaṭikkhepato’’ti, tadavadhāraṇaphalaṃ dasseti ‘‘anū…pe… dassana’’nti iminā. Savana-saddo cettha bhāvasaddena yogato kammasādhano veditabbo ‘‘suyyatī’’ti. Anūnādhikatāya bhagavato sammukhā sutākārato aviparītaṃ , aviparītassa vā suttassa gahaṇaṃ, tassa nidassanaṃ tathā, iti savanahetu suṇantapuggalasavanavisesavasena ayaṃ yojanā katā.
此外，为了对于把握意义的目的，必须将这类声音加以义理上的连结。因如此目的，针对听觉声音的明确理解，所说“assavanabhāvapaṭikkhepato”，这句话说明了把握结果，也即“最少……示现”，由此说话。这里之语表明把握所闻的含义并非无证实者。且听觉声音由属性而生，是行为的因缘，由此显现为“纯净之音”。依靠世尊正法之下不反转的声音把握，故此义以此为示现，此因缘及听法者乃局限于此教法内的举例。
Evaṃ padattayassa ekena pakārena atthayojanaṃ dassetvā idāni pakārantarenāpi taṃ dassetuṃ ‘‘tathā’’tiādi vuttaṃ. Tattha tassāti yā bhagavato sammukhā dhammassavanākārena pavattā manodvārikaviññāṇavīthi, tassā. Sā hi nānāppakārena ārammaṇe pavattituṃ samatthā, na sotadvārika viññāṇavīthi ekārammaṇeyeva pavattanato, tathā ceva vuttaṃ ‘‘sotadvārānusārenā’’ti. Tena hi sotadvārikaviññāṇavīthi nivattati. Nānappakārenāti vakkhamānena anekavihitena byañjanatthaggahaṇākārasaṅkhātena nānāvidhena ākārena, etena imissā yojanāya ākārattho evaṃ-saddo gahitoti dasseti. Pavattibhāvappakāsananti pavattiyā atthibhāvappakāsanaṃ. Yasmiṃ pakāre vuttappakārā viññāṇavīthi nānappakārena pavattā, tadeva ārammaṇaṃ sandhāya ‘‘dhammappakāsana’’nti vuttaṃ, na pana sutasaddassa dhammatthaṃ, tena vuttaṃ ‘‘ayaṃ dhammo suto’’ti. Tassā hi viññāṇavīthiyā ārammaṇameva ‘‘ayaṃ dhammo suto’’ti vuccati. Tañca niyamiyamānaṃ yathāvuttāya viññāṇavīthiyā ārammaṇabhūtaṃ suttameva. Ayañhetthātiādi vuttassevatthassa pākaṭīkaraṇaṃ. Tappākaṭīkaraṇattho hettha hi-saddo. Viññāṇavīthiyā karaṇabhūtāya mayā na aññaṃ kataṃ, idaṃ pana ārammaṇaṃ kataṃ. Kiṃ pana tanti ce? Ayaṃ dhammo sutoti. Ayaṃ panetthādhippāyo – ākāratthe evaṃ-sadde ‘‘ekenākārenā’’ti yo ākāro vutto, so atthato sotadvārānusāraviññāṇavīthiyā nānappakārena ārammaṇe pavattibhāvoyeva, tena ca tadārammaṇabhūtassa dhammasseva savanaṃ kataṃ, na aññanti. Evaṃ savanakiriyāya karaṇakattukammaviseso imissā yojanāya dassito.
如此语音表达方式以单一方式连接义理，现今又以另一方式示现其意义，故曰“tathā”等。这里“tassāti”指世尊面前的法音之出现通道，以及由此思维通路的展开。此通路能分别多样化因缘，而非单一从听觉意识的路径展开，故称为“依听觉通道（sotadvārānusārena）”。由此听觉通路得以多样展开。所谓多样，是指能以多种不同的符号意含承载义理表达，这说明于诵持此教理的过程中，“义音”以多种声音形态结合适切地表达。所谓“展开”即指以不同方式演说同一义理。依据展开方式与意义的关联可称其为“法的示现”，而非仅仅是纯粹语音的法义。故说“此法即为听”，是说通过听觉意识路径中发生的法音。这条路径是规定性且被支配的，其性质不变。此为上师造此种教理相应的解释。诸法通过意识路径具足因缘，方能显现为“法的声音”。问其意义所在？即“此法即为听”。此为此处所立的主旨，在以声音形式呈现义理时，所用的单一表现即是其法则，此即闻法的特异义理。
Aññampi yojanamāha ‘‘tathā’’tiādinā. Nidassanatthaṃ evaṃ-saddaṃ gahetvā nidassanena ca nidassitabbassāvinābhāvato ‘‘evanti nidassitabbappakāsana’’nti vuttaṃ. Iminā hi tadavinābhāvato evaṃsaddena sakalampi suttaṃ paccāmaṭṭhanti dasseti, sutasaddassa kiriyāparattā, savanakiriyāya ca sādhāraṇaviññāṇappabandhapaṭibaddhattā tasmiñca viññāṇappabandhe puggalavohāroti vuttaṃ ‘‘puggalakiccappakāsana’’nti. Sādhāraṇaviññāṇappabandho hi paṇṇattiyā idha puggalo nāma, savanakiriyā pana tassa kiccaṃ nāma. Na hi puggalavohārarahite dhammappabandhe savanakiriyā labbhati vohāravisayattā tassā kiriyāyāti daṭṭhabbaṃ. ‘‘Ida’’ntiādi piṇḍatthadassanaṃ mayāti yathāvuttaviññāṇappabandhasaṅkhātapuggalabhūtena mayā. Sutanti savanakiriyāsaṅkhātena puggalakiccena yojitaṃ, imissā pana yojanāya puggalabyāpāravisayassa puggalassa, puggalabyāpārassa ca nidassanaṃ katanti daṭṭhabbaṃ.
他又用“tathā”（如是）等词作连接。因用于说明事理，采纳此词且因没有必须直接说明的理由，称为“如此应当说明之法的显现”。因为缺少这样说明者，仅以如此之言连缀，整体经文表现为间接描写，经语音表现和听闻行为上表现了普通意识的连贯性，并结合此意识连贯中人的活动，称之为“人之活动的显现”。所谓普通意识连贯，即为语言约定中称作“人”的；而听闻行为则是人的活动。若无对人的活动的表现，则因缺乏语言主体无法获得听闻活动结果，故必见其行为。“ida”（此）等词反映的是依照上述意识连贯而形成的称为人的本质。所说“经”指的是与听闻行为相关的人之行动，借此才能体现出个人行为的联系，故此显现个人行为。由此可见，人之行事乃建立于普通意识的连续，且又以听闻行为为根基，故称为“个人任务的呈现”。
Ākāratthameva evaṃ-saddaṃ gahetvā purimayojanāya aññathāpi atthayojanaṃ dassetuṃ ‘‘tathā’’tiādi vuttaṃ. Cittasantānassāti yathāvuttaviññāṇappabandhassa. Nānākārappavattiyāti nānappakārena ārammaṇe pavattiyā. Nānappakāraṃ atthabyañjanassa gahaṇaṃ, nānappakārassa vā atthabyañjanassa gahaṇaṃ tathā, tatoyeva sā ‘‘ākārapaññattī’’ti vuttāti tadevatthaṃ samattheti ‘‘evanti hī’’tiādinā. Ākārapaññattīti ca upādāpaññattiyeva, dhammānaṃ pana pavattiākāramupādāya paññattattā tadaññāya upādāpaññattiyā visesanatthaṃ ‘‘ākārapaññattī’’ti vuttā visayaniddesoti uppattiṭṭhānaniddeso. Sotabbabhūto hi dhammo savanakiriyākattubhūtassa puggalassa savanakiriyāvasena pavattiṭṭhānaṃ kiriyāya kattukammaṭṭhattā tabbasena ca tadādhārassāpi dabbassa ādhārabhāvassa icchitattā, idha pana kiriyāya kattupavattiṭṭhānabhāvo icchitoti kammameva ādhāravasena vuttaṃ, tenāha ‘‘kattu visayaggahaṇasanniṭṭhāna’’nti, ārammaṇameva vā visayo. Ārammaṇañhi tadārammaṇikassa pavattiṭṭhānaṃ. Evampi hi attho suviññeyyataro hoti. Yathāvuttavacane piṇḍatthaṃ dassetuṃ ‘‘ettāvatā’’tiādi vuttaṃ. Ettāvatā ettakena yathāvuttatthena padattayena, kataṃ hotīti sambandho. Nānākārappavattenāti nānappakārena ārammaṇe pavattena. Cittasantānenāti yathāvuttaviññāṇavīthisaṅkhātena cittappabandhena. Gahaṇasadde cetaṃ karaṇaṃ. Cittasantānavinimuttassa kassaci kattu paramatthato abhāvepi saddavohārena buddhiparikappitabhedavacanicchāya cittasantānato aññamiva taṃsamaṅgiṃ katvā abhedepi bhedavohārena ‘‘cittasantānena taṃsamaṅgino’’ti vuttaṃ. Vohāravisayo hi saddo nekantaparamatthikoti (kārakarūpasiddhiyaṃ yo kāreti sahetusuttaṃ passitabbaṃ) savanakiriyāvisayopi sotabbadhammo savanakiriyāvasena pavattacittasantānassa idha paramatthato kattubhāvato tassa visayoyevāti vuttaṃ ‘‘kattu visayaggahaṇasanniṭṭhāna’’nti.
取《形态意义》这一语，因为以往连接而起的示意词，又有别的意义示现，以“tathā”等词引出。所谓心识连续，依照先前的意识连贯。所谓形态旋转，是指在心识所缘境中，因缘相异而生变；多样的方式是指针对事物意义表达的不同理解，或意义表达的不同方式。此即所谓“形态概念”，乃是相关意义表达的形态。所谓“如此为理”之说，即指某事物因缘生起的形态而产生概念之用意，因而形成区别于上同概念的“形态概念”，表明特定的示现或发生。所说应听者，即指法为听闻行为的主角、由心识连贯者。在听闻行为的执事作用与职责中，必须依赖所缘事物及支持，因此对相关对象是否有期待，此处谓“愿求”，因“听闻行为中行事与其支撑相连”，便说“为行使方所起之对象”，又称作“行为对象的把握成立”。所谓“起点”，即是事物的缘生发起点。如此，意义就能更明了。按所说应以圆满表达意义，则引用“ettāvatā”等词。所谓“ettāvatā”意指依上述说法，或依所达成的意思表达方式，说明其是怎么样的。所谓“多样旋转”，即是指多种不同表达或使用方式。所谓心识连续，即依先前所说意识行进的连续。所谓抓取之语，是指“意取”之意。脱离了心识连贯者，若有人在最根本上不具备作用，且只依语言表现，能体察智慧区别，即便与心识连续同样作用，亦视为“心识连贯者的联合表达”。所谓行为对象，即是语词涵盖的最终意义本质（因所生成形态），听闻行为对象同时也是指以心识连贯为所依归者，依据此才称为“行为对象的把握成立”。
Apica savanavasena cittappavattiyā eva savanakiriyābhāvato taṃvasena tadaññanāmarūpadhammasamudāyabhūtassa taṃkiriyākattu ca visayo hotīti katvā tathā vuttaṃ. Idaṃ vuttaṃ hoti – purimanaye savanakiriyā, takkattā ca paramatthato tathāpavattacittasantānameva, tasmā kiriyāvisayopi ‘‘kattu visayo’’ti vutto. Pacchimanaye pana tathāpavattacittasantānaṃ kiriyā, tadaññadhammasamudāyo pana kattā, tasmā kāmaṃ ekantato kiriyāvisayoyevesa dhammo, tathāpi kiriyāvasena ‘‘tabbantakattu visayo’’ti vuttoti. Taṃsamaṅginoti tena cittasantānena samaṅgino. Kattūti kattārassa. Visayoti ārammaṇavasena pavattiṭṭhānaṃ, ārammaṇameva vā. Sutākārassa ca therassa sammā nicchitabhāvato ‘‘gahaṇasanniṭṭhāna’’nti vuttaṃ.
同样因听闻者所展现之心识运行，便成就听闻行为的存在。而听闻者及其识及形态等法的集合体是行为运作的所在，故说其为“行为之所依对象”。故而如此说：“先行者在听闻行为、理性及究竟的心识连续上，称为行为之所在”，因此听闻行为所对的对象亦称“行为依托”。后行者则是此究竟心识连续的行为，亦是知觉对象的创造者，故此纯粹的欲望作为行为对象存在，而依行为发生的事实，称之为“作为应行的行为对象”。所谓“同向”的意思，是指以此心识连续为同一体。所谓“行为”，是指行为者；所谓“对象”，是指借缘而起。对一位服僧戒比库而言，心灵清晰圆满确定，故称这为“抓取之所的实现”。
Aparo nayo – yassa…pe… ākārapaññattīti ākāratthena evaṃ-saddena yojanaṃ katvā tadeva avadhāraṇatthampi gahetvā imasmiṃyeva naye yojetuṃ ‘‘gahaṇaṃ kataṃ’’ icceva avatvā ‘‘gahaṇasanniṭṭhānaṃ kata’’nti vuttanti daṭṭhabbaṃ. Avadhāraṇena hi sanniṭṭhānamidhādhippetaṃ, tasmā ‘‘ettāvatā’’tiādinā avadhāraṇatthampi evaṃ-saddaṃ gahetvā ayameva yojanā katāti dassetīti veditabbaṃ, imissā pana yojanāya gahaṇākāragāhakatabbisayavisesanidassanaṃ katanti daṭṭhabbaṃ.
另一种说法是——将“形态概念”视为以形态意义词作连接，并采纳其中的所指含义，因而在此连接中形成名义，用“抓取已成”的意思来表述，即称为“抓取之所在已成”。因为所指含义即为此处的实体故，故称“ettāvatā”等词以说明所指，且通过指称表达作品的完成。如此则能显示这些连接实为所承载意义的说明，故称抓取于此成立。
Aññampi yojanamāha ‘‘atha vā’’tiādinā. Pubbe attanā sutānaṃ nānāvihitānaṃ suttasaṅkhātānaṃ atthabyañjanānaṃ upadhāritarūpassa ākārassa nidassanassa, avadhāraṇassa vā pakāsanasabhāvo evaṃ-saddoti tadākārādibhūtassa upadhāraṇassa puggalapaññattiyā upādānabhūtadhammappabandhabyāpāratāya ‘‘puggalakiccaniddeso’’ti vuttaṃ attanā sutānañhi atthabyañjanānaṃ puna upadhāraṇaṃ ākārādittayaṃ, tañca evaṃ-saddassa attho. So pana yaṃ dhammappabandhaṃ upādāya puggalapaññatti pavattā, tassa byāpārabhūtaṃ kiccameva , tasmā evaṃ-saddena puggalakiccaṃ niddisīyatīti. Kāmaṃ savanakiriyā puggalabyāpāropi avisesena, tathāpi visesato viññāṇabyāpārovāti vuttaṃ ‘‘viññāṇakiccaniddeso’’ti. Tathā hi puggalavādīnampi savanakiriyā viññāṇanirapekkhā natthi savanādīnaṃ visesato viññāṇabyāpārabhāvena icchitattā. Meti saddappavattiyā ekanteneva sattavisayattā, viññāṇakiccassa ca sattaviññāṇānamabhedakaraṇavasena tattheva samodahitabbato ‘‘ubhayakiccayuttapuggalaniddeso’’ti vuttaṃ. ‘‘Aya’’ntiādi tappākaṭīkaraṇaṃ. Ettha hi savanakiccaviññāṇasamaṅgināti evaṃ-saddena niddiṭṭhaṃ puggalakiccaṃ sandhāya vuttaṃ, taṃ pana puggalassa savanakiccaviññāṇasamaṅgībhāvena puggalakiccaṃ nāmāti dassetuṃ ‘‘puggalakiccasamaṅginā’’ti avatvā ‘‘savanakiccaviññāṇasamaṅginā’’ti āha, tasmā ‘‘puggalakicca’’nti niddiṭṭhasavanakiccavatā viññāṇena samaṅgināti attho. Viññāṇavasena, laddhasavanakiccavohārenāti ca sutasaddena niddiṭṭhaṃ viññāṇakiccaṃ sandhāya vuttaṃ. Savanameva kiccaṃ yassāti tathā. Savanakiccanti vohāro savanakiccavohāro, laddho so yenāti tathā. Laddhasavanakiccavohārena viññāṇasaṅkhātena vasena sāmatthiyenāti attho. Ayaṃ pana sambandho – savanakiccaviññāṇasamaṅginā puggalena mayā laddhasavanakiccavohārena viññāṇavasena karaṇabhūtena sutanti.
他又用“atha vā”等词作连接。针对已通听闻的多部经文中各异且明确的意义解释，基于形态等义呈现而形成的约定用语，是因该形态属于“依他而立”的个人概念，因其是依附于个人认知而有的关联义项活动，所以称为“个人任务的说明”。已被所通听闻之义反复涵摄特定意义的，是“个人任务”，故以此词总结。欲望是指听闻行为个人任务中的特殊成分，还有依智慧分别识的分类，故称“识所任务的说明”。此外，实证了说法的缘由，即个人和识的统一表现，因而称“以两者相互联合的个人说明”。“aya”等词用以标记强调。关于所说，“听闻任务是与识联合的个人所为”，这是以听闻行为语言表明此义。所谓获得者，是指通过听闻任务的语言表现而获知。此义即是说通过听闻行为完成的识之任务的说明。因此，这段讲述的是意指借助识与听闻行为结合明确表达个人任务的概念，讲明两者不可分离的关系。
Apica ‘‘eva’’nti saddassattho avijjamānapaññatti, ‘‘suta’’nti saddassattho vijjamānapaññatti, tasmā te tathārūpapaññatti upādānabhūtapuggalabyāpārabhāveneva dassento āha ‘‘evanti puggalakiccaniddeso. Sutanti viññāṇakiccaniddeso’’ti. Na hi paramatthatoyeva niyamiyamāne sati puggalakiccaviññāṇakiccavasena ayaṃ vibhāgo labbhatīti. Imissā pana yojanāya kattubyāpārakaraṇabyāpārakattuniddeso katoti veditabbo.
此外，“eva”词义是不明智的命名，“suta”义为明知的命名，故此以这类名称指涉形态概念所依附的个人活动的层面，乃指出“如此的个人任务说明”。“sutanti”指智慧所知的任务说明。并非在终极意义层面定立的个人任务与识所任务的划分。由此，对于此连接而言，是指由行为的建立者作为担当者和执行者之义来说明，故称为“行为担当者与行为执行者说明”。
Sabbassāpi saddādhigamanīyassa atthassa paññattimukheneva paṭipajjitabbattā, sabbāsañca paññattīnaṃ vijjamānādivasena chasu paññattibhedesu antogadhattā tāsu ‘‘eva’’ntiādīnaṃ paññattīnaṃ sarūpaṃ niddhāretvā dassento ‘‘evanti cā’’tiādimāha. Tattha ‘‘eva’’nti ca ‘‘me’’ti ca vuccamānassa atthassa ākārādibhūtassa dhammānaṃ asallakkhaṇabhāvato avijjamānapaññattibhāvoti āha ‘‘saccikaṭṭhaparamatthavasena avijjamānapaññattī’’ti. Saccikaṭṭhaparamatthavasenāti ca bhūtatthauttamatthavasenāti attho. Idaṃ vuttaṃ hoti – yo māyāmarīciādayo viya abhūtattho, anussavādīhi gahetabbo viya anuttamattho ca na hoti, so rūpasaddādisabhāvo, ruppanānubhavanādisabhāvo vā attho ‘‘saccikaṭṭho, paramattho’’ti ca vuccati, ‘‘evaṃ me’’ti padānaṃ pana attho abhūtattā, anuttamattā ca na tathā vuccati, tasmā bhūtatthauttamatthasaṅkhātena saccikaṭṭhaparamatthavasena visesanabhūtena avijjamānapaññattiyevāti. Etena ca visesanena bālajanehi ‘‘atthī’’ti parikappitaṃ paññattimattaṃ nivatteti. Tadevatthaṃ pākaṭaṃ karoti, hetunā vā sādheti ‘‘kiñhettha ta’’ntiādinā. Yaṃ dhammajātaṃ, atthajātaṃ vā ‘‘eva’’nti vā ‘‘me’’ti vā niddesaṃ labhetha, taṃ ettha rūpaphassādidhammasamudāye, ‘‘evaṃ me’’ti padānaṃ vā atthe. Paramatthato na atthīti yojanā. Rūpaphassādibhāvena niddiṭṭho paramatthato ettha attheva, ‘‘evaṃ me’’ti pana niddiṭṭho natthīti adhippāyo. Sutanti pana saddāyatanaṃ sandhāyāha ‘‘vijjamānapaññattī’’ti. ‘‘Saccikaṭṭhaparamatthavasenā’’ti cettha adhikāro. ‘‘Yañhī’’tiādi tappākaṭīkaraṇaṃ, hetudassanaṃ vā. Yaṃ taṃ saddāyatanaṃ sotena sotadvārena, tannissitaviññāṇena vā upaladdhaṃ adhigamitabbanti attho. Tena hi saddāyatanamidha gahitaṃ kammasādhanenāti dasseti.
所有的语词皆当依其指称的意义而理解，应当从定义中逐一明了。诸所有定义皆有相应种类，此种种定义起始为六种异类定义的终结，即在这些定义内，呈现“正是如此”等词之定义体例，显现其共同性质，故称之“正然如此”等。于此，“正是如此”及“我”的表述，因所指意义具形态本质，且如实之义，非误认的定义，故称为“真如意义之定义”。所谓“真如意义”，即实义及显义。此处所言——如幻影及虚光等非真实之物，不为历代讲师所采纳为最终意涵，而是色、声等现象状态，乃称“真如”、“最终义”。然而“正是如此我”等词，因意义非真实且非终极，故以实义显义分别法，示现为不真实定义。此特指，愚人轻易称之为“存在物”，实则仅是定义而已。对此，应当明了，其理可由因缘推究而证成。若有所缘生成之法或所起之义被述及“正是如此”或“我”者，乃指色、触等法之现象义，而非终极意义，故应不与终极真理混淆解断。因色、触等法得以显现故，即为此义，然而“正是如此我”之定义并非真正存在的终极意义乃属妄说。所谓“闻语界”而致“知见定义”者，此处论及。所谓“真如意义之定义”是此处之主题。所谓“何处”等，则为推动理解的原因或示例。所谓“闻语界”者，意谓由耳所缘耳声门而得，通过识知而获得之意义。此义因由闻语界所生故，称为“闻语界定义”。此即表明基于言语界所成就的行为所见。
Evaṃ aṭṭhakathānayena paññattisarūpaṃ niddhāretvā idāni aṭṭhakathāmuttakenāpi nayena vuttesu chasu paññattibhedesu ‘‘eva’’ntiādīnaṃ paññattīnaṃ sarūpaṃ niddhārento ‘‘tathā’’tiādimāha. Upādāpaññatti ādayo hi porāṇaṭṭhakathāto muttā saṅgahakāreneva ācariyena vuttā. Vitthāro abhidhammaṭṭhakathāya gahetabbo. Taṃ tanti taṃ taṃ dhammajātaṃ, sotapathamāgate dhamme upādāya tesaṃ upadhāritākāranidassanāvadhāraṇassa paccāmasanavasena evanti ca sasantatipariyāpanne khandhe upādāya meti ca vattabbattāti attho. Rūpavedanādibhedehi dhamme upādāya nissāya kāraṇaṃ katvā paññatti upādāpaññatti yathā ‘‘tāni tāni aṅgāni upādāya ratho gehaṃ, te te rūparasādayo upādāya ghaṭo paṭo, candimasūriyaparivattādayo upādāya kālo disā’’tiādi. Paññapetabbaṭṭhena cesā paññatti nāma, na paññāpanaṭṭhena. Yā pana tassa atthassa paññāpanā, ayaṃ avijjamānapaññattiyeva. Diṭṭhādīniupanidhāyavattabbatoti diṭṭhamutaviññāte upanidhāya upatthambhaṃ katvā apekkhitvā vattabbattā. Diṭṭhādisabhāvavirahite saddāyatane vattamānopi hi sutavohāro ‘‘dutiyaṃ tatiya’’ntiādiko viya paṭhamādīni diṭṭhamutaviññāte apekkhitvā pavatto ‘‘upanidhāpaññatī’’ti vuccate. Sā panesā anekavidhā tadaññapekkhūpanidhā hatthagatūpanidhā sampayuttūpanidhāsamāropitūpanidhā avidūragatūpanidhā paṭibhāgūpanidhā tabbahulūpanidhātabbisiṭṭhūpanidhā’’tiādinā. Tāsu ayaṃ ‘‘dutiyaṃ tatiya’’ntiādikā viya paṭhamādīnaṃ diṭṭhādīnaṃ aññamaññamapekkhitvā vuttattā tadaññapekkhūpanidhāpaññatti nāma.
由是注释体例，显现定义之性质。今从注释总则以便，论及六类定义之同质，故以“如是”等词表此共同体例。谓“执取定义”等，是古时注释集者以教誨者所说。详细部分当从阿毗达摩注释取之。其义即为：诸法于色受等差别上，若执取因缘，则达成众所缘故，与之相关处置亦当如此。依此，执取定义如“各为系统之部件”，如车为屋之助缘、陶器、锅炉，月日星辰周转等。“定义所说者”乃是其表示，非定义所指义。此处所指之义，即本未得知义，故属无明定义。立起是故谓“闻语界界限”等此种类。
Evaṃ paññattiyāpi atthādhigamanīyatāsaṅkhātaṃ dassetabbatthaṃ dassetvā idāni saddasāmatthiyena dīpetabbamatthaṃ niddhāretvā dīpento ‘‘ettha cā’’tiādimāha. Etthāti etasmiṃ vacanattaye. Ca-saddo upanyāso atthantaraṃ ārabhitukāmena yojitattā. ‘‘Suta’’nti vutte asutaṃ na hotīti pakāsitoyamattho, tasmā tathā suta-saddena pakāsitā attanā paṭividdhasuttassa pakāravisesā ‘‘eva’’nti therena paccāmaṭṭhāti tena evaṃ-saddena asammoho dīpito nāma, tenāha ‘‘evanti vacanena asammohaṃ dīpetī’’ti. Asammohanti ca yathāsute sutte asammohaṃ. Tadeva yuttiyā, byatirekena ca samatthehi ‘‘na hī’’tiādinā vakkhamānañca suttaṃ nānappakāraṃ duppaṭividdhañca. Evaṃ nānappakāre duppaṭividdhe sutte kathaṃ sammūḷho nānappakārapaṭivedhasamattho bhavissati. Imāya yuttiyā, iminā ca byatirekena therassa tattha asammūḷhabhāvasaṅkhāto dīpetabbo attho viññāyatīti vuttaṃ hoti. Evamīdisesu yathārahaṃ. Bhagavato sammukhā sutākārassa yāthāvato upari therena dassiyamānattā ‘‘suttassa asammosaṃ dīpetī’’ti vuttaṃ. Kālantarenāti sutakālato aparena kālena. Yassa…pe… paṭijānāti, therassa pana suvaṇṇabhājane pakkhittasīhavasā viya anassamānaṃ asammuṭṭhaṃ tiṭṭhati, tasmā so evaṃ paṭijānātīti vuttaṃ hoti. Evaṃ dīpitena pana atthena kiṃ pakāsitanti āha ‘‘iccassā’’tiādi. Tattha iccassāti iti assa, tasmā asammohassa, asammosassa ca dīpitattā assa therassapaññāsiddhītiādinā sambandho. Asammohenāti sammohābhāvena. Paññāvajjitasamādhiādidhammajātena taṃsampayuttāya paññāya siddhi sahajātādisattiyā sijjhanato. Sammohapaṭipakkhena vā paññāsaṅkhātena dhammajātena. Savanakālasambhūtāya hi paññāya taduttarikālapaññāsiddhi upanissayādikoṭiyā sijjhanato. Itaratthāpi yathārahaṃ nayo netabbo.
又由定义亦当论证其意趣，此时以语声意义进行照亮，故发言“此处”等词。“此处”是此语中之意趣所在。因“声”为连结发起意趣的用具，此由“闻”语取意。曰“闻已非闻”，示为澄悟之意，由心所证得反义。本义所起故照明，故曰“如是言辞照明非迷惑”。“非迷惑”意谓对所闻经文之无误解。如是理辩析，若经文多异解错意，云“非迷惑”无妥。故以此证，“如是理明者”为此理义通达者。此理难得，譬如金狮安坐为证。又以此智度，释“希求智慧”与“非迷惑”相应，智慧因缘，才得此明。非迷惑者即舍智慧所破之迷妄。智慧随浓密调伏等因生，此亦为此解释要点。
Evaṃ pakāsitena pana atthena kiṃ vibhāvitanti āha ‘‘tatthā’’tiādi. Tatthāti tesu dubbidhesu dhammesu. Byañjanānaṃ paṭivijjhitabbo ākāro nātigambhīro, yathāsutadhāraṇameva tattha karaṇīyaṃ, tasmā tattha satiyā byāpāro adhiko, paññā pana guṇībhūtāti vuttaṃ ‘‘paññāpubbaṅgamāyā’’tiādi. Paññāya pubbaṅgamā paññāpubbaṅgamāti hi nibbacanaṃ, pubbaṅgamatā cettha padhānabhāvo ‘‘manopubbaṅgamā dhammā’’tiādīsu (dha. pa. 1) viya. Apica yathā cakkhuviññāṇādīsu āvajjanādayo pubbaṅgamā samānāpi tadārammaṇassa avijānanato appadhānabhūtā, evaṃ pubbaṅgamāyapi appadhānatte sati paññāpubbaṅgamā etissāti nibbacanampi yujjati. Pubbaṅgamatā cettha purecāribhāvo. Iti sahajātapubbaṅgamo purejātapubbaṅgamoti duvidhopi pubbaṅgamo idha sambhavati, yathā cettha, evaṃ sati ‘‘pubbaṅgamāyā’’ti etthāpi yathāsambhavamesa nayo veditabbo. Evaṃ vibhāvitena samatthatāvacanena kimanubhāvitanti āha ‘‘tadubhayasamatthatāyogenā’’tiādi. Tattha atthabyañjanasampannassāti atthabyañjanena paripuṇṇassa, saṅkāsanādīhi vā chahi atthapadehi, akkharādīhi ca chahi byañjanapadehi samannāgatassa, atthabyañjanasaṅkhātena vā rasena sādurasassa. Pariyattidhammoyeva navalokuttararatanasannidhānato sattavidhassa, dasavidhassa vā ratanassa sannidhāno koso viyāti dhammakoso, tathā dhammabhaṇḍāgāro, tattha niyuttoti dhammabhaṇḍāgāriko. Atha vā nānārājabhaṇḍarakkhako bhaṇḍāgāriko viyāti bhaṇḍāgāriko, dhammassa anurakkhako bhaṇḍāgārikoti tameva sadisatākāraṇadassanena visesetvā ‘‘dhammabhaṇḍāgāriko’’ti vutto. Yathāha –
依此理明之意，继而解释“在那里”等指示词。“那里”指诸难解义处，为分明其义，须明细各义符号之表示深意。譬如听闻的把持即为说明，因念念不忘之故，智慧得以具足，此谓“智慧为先行”。又如眼识等感官为先行，因其未觉知其他而先显，故谓“智慧为先”。此外亦如同眼识等觉知未显的误转，亦需辨别。因梵界九宝及世间宝等藏以宝库为名，非比喻实宝，故称“法宝库”。如同不同色彩宝库者，应以各自名称称呼，智者因其所藏宝不同，亦称法宝库。若有守护各种宝物王宫者，亦名宝库守护者。此因其显示的特性及功能，特称为“法宝库守护者”。譬如云合称火云，皆因其聚合实用之性，以表征名目之便。
‘‘Bahussuto dhammadharo, sabbapāṭhī ca sāsane;
“博学多闻持法者，皆为教法通达者；
Ānando nāma nāmena, dhammārakkho tavaṃ mune’’ti. (apa. 1.542);
名曰阿难者，汝是护护教法之尊者。”（《小部续藏》1章542节）
Aññathāpi dīpetabbamatthaṃ dīpeti ‘‘aparo nayo’’tiādinā, evaṃ saddena vuccamānānaṃ ākāranidassanāvadhāraṇatthānaṃ aviparītasaddhammavisayattā tabbisayehi tehi atthehi yoniso manasikārassa dīpanaṃ yuttanti vuttaṃ ‘‘yoni…pe… dīpetī’’ti. ‘‘Ayoniso’’tiādinā byatirekena ñāpakahetudassanaṃ. Tattha katthaci hi-saddo dissati, so kāraṇe, kasmāti attho, iminā vacaneneva yoniso manasikaroto nānappakārapaṭivedhasambhavato aggi viya dhūmena kāriyena kāraṇabhūto so viññāyatīti tadanvayampi atthāpattiyā dasseti. Esa nayo sabbattha yathārahaṃ. ‘‘Brahmajālaṃ āvuso kattha bhāsita’’ntiādi pucchāvasena adhunā pakaraṇappattassa vakkhamānassa suttassa ‘‘suta’’nti padena vuccamānaṃ bhagavato sammukhā savanaṃ samādhānamantarena na sambhavatīti katvā vuttaṃ ‘‘avikkhepaṃ dīpetī’’ti. ‘‘Vikkhittacittassā’’tiādinā byatirekakāraṇena ñāpakahetuṃ dassetvā tadeva samattheti ‘‘tathā hī’’tiādinā. Sabbasampattiyāti sabbena atthabyañjanadesakapayojanādinā sampattiyā. Kiṃ iminā pakāsitanti āha ‘‘yoniso manasikārena cetthā’’tiādi. Etthāti etasmiṃ dhammadvaye. ‘‘Na hi vikkhittacitto’’tiādinā kāraṇabhūtena avikkhepena, sappurisūpanissayena ca phalabhūtassa saddhammassavanassa siddhiyā eva samatthanaṃ vuttaṃ, avikkhepena pana sappurisūpanissayassa siddhiyā samatthanaṃ na vuttaṃ. Kasmāti ce? Vikkhittacittānaṃ sappurise payirupāsanābhāvassa atthato siddhattā. Atthavaseneva hi so pākaṭoti na vutto.
又比如用“另一个说法”的表达来说起该当如何说明的缘故，正如这样用语称呼的词句，表示的是外在形象和表象的涵义，把握这些内容，若不违背词义的本质，就适宜以理性思维加以照明，因而有“以根源……照明”之说。用“非理性”的等词则表示排他之因说明。有时词句呈现因，究竟原因为何，就是以此语句深入理性地观察，因诸种不同分别而能发生理解，就如火由烟继发而成，因果关系生显，其理理性亦表明如此。此“说法”遍及诸处均合自然理。还有“婆罗门网何处所说？”之类疑问提出，回应今古诸论著传说、用“所闻”一词说成“听闻世尊正面开示之法不能直现”，故说“无分散而照明”。“若心散乱”等词则用排他之因表明说明原因，依据此以“果然如此”而成其理。据说“诸功德具足”是指具足一切义项标志和利益等之全备。问何由显现，答曰“本处理性观察之缘”所在。此为两法之理。因“心不散乱”之因，依正理、善士依止而成效，听闻正法成就。至于“心不散乱”非成就之因，善士依止亦非成就之因，因心散乱而无善士依止，则果成就不可得。盖因心散乱者，善士依止之缘已失，故不成就。此义如此说明而未曾宣说。
Etthāha – yathā yoniso manasikārena phalabhūtena attasammāpaṇidhipubbekatapuññatānaṃ kāraṇabhūtānaṃ siddhi vuttā tadavinābhāvato, evaṃ avikkhepena phalabhūtena saddhammassavanasappurisūpanissayānaṃ kāraṇabhūtānaṃ siddhi vattabbā siyā assutavato, sappurisūpanissayavirahitassa ca tadabhāvato. Evaṃ santepi ‘‘na hi vikkhittacitto’’tiādisamatthanavacanena avikkhepena, sappurisūpanissayena ca kāraṇabhūtena saddhammassavanasseva phalabhūtassa siddhi vuttā, kasmā panevaṃ vuttāti? Vuccate – adhippāyantarasambhavato hi tathā siddhi vuttā. Ayaṃ panetthādhippāyo – saddhammassavanasappurisūpanissayā na ekantena avikkhepassa kāraṇaṃ bāhirakāraṇattā, avikkhepo pana sappurisūpanissayo viya saddhammassavanassa ekantakāraṇaṃ ajjhattikakāraṇattā, tasmā ekantakāraṇe honte kimatthiyā anekantakāraṇaṃ pati phalabhāvaparikappanāti tathāyevetassa siddhi vuttāti. Ettha ca paṭhamaṃ phalena kāraṇassa siddhidassanaṃ nadīpūrena viya upari vuṭṭhisabbhāvassa, dutiyaṃ kāraṇena phalassa siddhidassanaṃ ekantavassinā viya meghavuṭṭhānena vuṭṭhipavattiyā.
此处说——譬如因理性观察而成就果效者，为根本前行善德之果证，不存在时，则成就无有；同样心不散乱者，听闻正法之人具备善士依止之果证亦应如是。尽管如此，以“心不散乱”等同义句说法喻成果证，为何要如此说？答曰——因权宜方便而作此成就陈说。此处权宜即是听闻法义及善士依止，却非单纯由心不散乱为因。心不散乱则善士依止是外因，而心不散乱反如善士依止之唯一内因。故一重因成就，方可考虑多因之果效结果。此说成就涵盖其中。此中所说“第一因”是比喻如灯火初燃的明亮之形象，第二因则喻例于云起以成雨，二者相应促使增长果效。
‘‘Aparo nayo’’tiādinā aññathāpi dīpetabbatthamāha, yasmā na hotīti sambandho. Evanti…pe… nānākāraniddesoti heṭṭhā vuttaṃ, so ca ākāroti sotadvārānusāraviññāṇavīthisaṅkhātassa cittasantānassa nānākārena ārammaṇe pavattiyā nānatthabyañjanaggahaṇasaṅkhāto so bhagavato vacanassa atthabyañjanappabhedaparicchedavasena sakalasāsanasampattiogāhanākāro. Evaṃ bhaddakoti niravasesaparahitapāripūribhāvakāraṇattā evaṃ yathāvuttena nānatthabyañjanaggahaṇena sundaro seṭṭho, samāsapadaṃ vā etaṃ evaṃ īdiso bhaddo yassāti katvā. Na paṇihito appaṇihito, sammā appaṇi hito attā yassāti tathā, tassa. Pacchimacakkadvayasampattinti attasammāpaṇidhipubbekatapuññatāsaṅkhātaguṇadvayasampattiṃ. Guṇasseva hi aparāparavuttiyā pavattanaṭṭhena cakkabhāvo. Caranti vā etena sattā sampattibhavaṃ, sampattibhavesūti vā cakkaṃ. Yaṃ sandhāya vuttaṃ ‘‘cattārimāni bhikkhave, cakkāni, yehi samannāgatānaṃ devamanussānaṃ catucakkaṃ vattatī’’tiādi (a. ni. 4.31) pacchimabhāvo cettha desanākkamavaseneva. Purimacakkadvayasampattinti patirūpadesavāsasappurisūpanissayasaṅkhātaguṇadvayasampattiṃ. Sesaṃ vuttanayameva. Tasmāti purimakāraṇaṃ purimassevāti idha kāraṇamāha ‘‘na hī’’tiādinā.
谓“另一个说法”等也是别种说明方式，但因彼此无关系。正如前说诸种果缘之指示，下文又称为“形态”，指的是依随眼门入相识之心续，借诸不同缘起发起，聚摄种种义理及表意，为世尊语义与义蕴分辨之总归与涵盖。如此宜哉，因和谐美满对事物的完全资助，故如实作如是辨明，谓之完美。非搁置不得，实为正当搁置，谓心所归亦复如是。西方二轮成就，即所谓根本正理具足之前行善德相续二果品德具足。此为善德之形相现起的因缘。此因之显现，有前果因具足之所依，后果因器具之资具，故称之为果德现起。彼时所谓“四轮”的次第，如经中言「比库们，此四轮乃为诸天人所具备」等，是彼西方者之理果现前。根本二轮之果德具备者，乃所谓依止众善士因缘组成之总和也。故首因是根本而完备，次因乃是果德唯一完全本体，谓之如此理义。故谓依此“非也”等正理之语。
Tena kiṃ pakāsitanti āha ‘‘iccassā’’tiādi. Iti imāya catucakkasampattiyā kāraṇabhūtāya. Assa therassa. Pacchimacakkadvayasiddhiyāti pacchimacakkadvayassa atthibhāvena siddhiyā . Āsayasuddhīti vipassanāñāṇasaṅkhātāya anulomikakhantiyā, kammassakatāñāṇa-maggañāṇasaṅkhātassa yathābhūtañāṇassa cāti duvidhassāpi āsayassa asuddhihetubhūtānaṃ kilesānaṃ dūrībhāvena suddhi. Tadeva hi dvayaṃ vivaṭṭanissitānaṃ suddhasattānaṃ āsayo. Sammāpaṇihitatto hi pubbe ca katapuñño suddhāsayo hoti. Tathā hi vuttaṃ ‘‘sammāpaṇihitaṃ cittaṃ, seyyaso naṃ tato kare’’ti, (dha. pa. 43) ‘‘katapuññosi tvaṃ ānanda, padhānamanuyuñja khippaṃ hohisi anāsavo’’ti (dī. ni. 2.207) ca. Keci pana ‘‘kattukamyatāchando āsayo’’ti vadanti, tadayuttameva ‘‘tāya ca āsayasuddhiyā adhigamabyattisiddhī’’ti vacanena virodhato. Evampi maggañāṇasaṅkhātassa āsayassa suddhi na yuttā tāya adhigamabyattisiddhiyā avattabbatoti? No na yutto purimassa maggassa, pacchimānaṃ maggānaṃ, phalānañca kāraṇabhāvato. Payogasuddhīti yonisomanasikārapubbaṅgamassa dhammassavanapayogassa visadabhāvena suddhi, sabbassa vā kāyavacīpayogassa niddosabhāvena suddhi. Patirūpadesavāsī, hi sappurisasevī ca yathāvuttavisuddhapayogo hoti. Tathāvisuddhena yonisomanasikārapubbaṅgamena dhammassavanapayogena, vippaṭisārābhāvāvahena ca kāyavacīpayogena avikkhittacitto pariyattiyaṃ visārado hoti, tathābhūto ca thero, tena viññāyati purimacakkadvayasiddhiyā therassa payogasuddhi siddhāvāti. Tena kiṃ vibhāvitanti āha ‘‘tāya cā’’tiādi. Adhigamabyattisiddhīti paṭivedhasaṅkhāte adhigame chekabhāvasiddhi. Adhigametabbato hi paṭivijjhitabbato paṭivedho ‘‘adhigamo’’ti aṭṭhakathāsu vutto, āgamoti ca pariyatti āgacchanti attatthaparatthādayo etena, ābhuso vā gamitabbo ñātabboti katvā.
又说此意者谓“欲法”，即以根本慧解脱之慧，即称为内行顺境慧，习业成熟之知见，则直观法实相之智，分此而言，此“欲法”系指恶根染污之本由清净之慧。此二者为绝断烦恼之清净诸心所依，譬如前积之善法，使心已定清净。说“心当正调，宜从彼处取持”等语，（法句经43偈）又谓“善德比库阿难，努力精进速斩烦恼”等。有人谓“作为欲作之念发狂心”，此异议与“此心清净而得德胜之功”的说法相违。按此“欲法慧”非得智之正理，故不应以此智证悟之功加以证明。不是这样。非前道不适当，与后道果果因关系相应。故又谓“取用清净之闻法”，即谓依理性观察先行之正念，诸闻法诸修果加以清净，诸身语行持不生恶，故心不散乱，於经教持相应于此。善士依止亦如是清净应用内行，无相违，故明理正理，长老以此认知前根本二轮成就。
Tena kimanubhāvitanti āha ‘‘itī’’tiādi. Itīti evaṃ vuttanayena, tasmā siddhattāti vā kāraṇaniddeso. Vacananti nidānavacanaṃ lokato, dhammato ca siddhāya upamāya tamatthaṃ ñāpetuṃ ‘‘aruṇuggaṃ viyā’’tiādimāha. ‘‘Upamāya midhekacce, atthaṃ jānanti paṇḍitā’’ti (jā. 2.19.24) hi vuttaṃ. Aruṇoti sūriyassa udayato pubbabhāge uṭṭhitaraṃsi, tassa uggaṃ uggamanaṃ udayato udayantassa udayāvāsamuggacchato sūriyassa pubbaṅgamaṃ purecaraṃ bhavituṃ arahati viyāti sambandho. Idaṃ vuttaṃ hoti – āgamādhigamabyattiyā īdisassa therassa vuttanidānavacanaṃ bhagavato vacanassa pubbaṅgamaṃ bhavitumarahati, nidānabhāvaṃ gataṃ hotīti idamatthajātaṃ anubhāvitanti.
又说“如此”等语，真正的理义依此陈说，故言果证因之指示。此“言语”乃言缘之语，从世俗、法理，而借喻示意以令理解，故用“朝阳出现”等喻说。即谓朝阳从东方初升，光芒高峙，其升起劲力可驱使东方日光甚广，相应进行。此说喻示此证法取捨之指引，即佛所说法义的先后次第，即已至止境之缘故，此为以后领悟而得经验印证。
Idāni aparampi pubbe vuttassa asammohāsammosasaṅkhātassa dīpetabbassatthassa dīpakehi evaṃ-sadda suta-saddehi pakāsetabbamatthaṃ pakāsento ‘‘aparo nayo’’tiādimāha. Tattha hi ‘‘nānappakārapaṭivedhadīpakena , sotabbappabhedapaṭivedhadīpakenā’’ti ca iminā tehi saddehi pubbe dīpitaṃ asammohāsammosasaṅkhātaṃ dīpetabbatthamāha asammohena nānappakārapaṭivedhassa, asammosena ca sotabbappabhedapaṭivedhassa sijjhanato. ‘‘Attano’’tiādīhi pana pakāsetabbatthaṃ. Tena vuttaṃ ācariyadhammapālattherena ‘‘nānappakārapaṭivedhadīpakenātiādinā evaṃ-sadda suta-saddānaṃ therassa atthabyañjanesu asammohāsammosadīpanato catupaṭisambhidāvasena atthayojanaṃ dassetī’’ti (dī. ni. ṭī. 1.1). Hetugabbhañcetaṃ padadvayaṃ, nānappakārapaṭivedhasaṅkhātassa, sotabbappabheda-paṭivedhasaṅkhātassa ca dīpetabbatthassa dīpakattāti vuttaṃ hoti. Santassa vijjamānassa bhāvo sabbhāvo, atthapaṭibhānapaṭisambhidāhi sampattiyā sabbhāvo tathā. ‘‘Sambhava’’ntipi pāṭho, sambhavanaṃ sambhavo, atthapaṭibhānapaṭisambhidāsampattīnaṃ sambhavo tathā. Evaṃ itaratthāpi. ‘‘Sotabbappabhedapaṭivedhadīpakenā’’ti etena pana ayaṃ suta-saddo evaṃ-saddasannidhānato, vakkhamānāpekkhāya vā sāmaññeneva vuttepi sotabbadhammavisesaṃ āmasatīti dasseti. Ettha ca sotabbadhammasaṅkhātāya pāḷiyā nidassetabbānaṃ bhāsitatthapayojanatthānaṃ, tīsu ca ñāṇesu pavattañāṇassa nānappakārabhāvato tabbhāvapaṭivedhadīpakena evaṃ-saddena atthapaṭibhānapaṭisambhidāsampattisabbhāvadīpanaṃ yuttaṃ, sotabbadhammassa pana atthādhigamahetuto, taṃvasena ca tadavasesahetuppabhedassa gahitattā, niruttibhāvato ca sotabbappabhedadīpakena suta-saddena dhammaniruttipaṭisambhidāsampattisabbhāvadīpanaṃ yuttanti veditabbaṃ. Tadevatthañhi ñāpetuṃ ‘‘asammohadīpakena, asammosadīpakenā’’ti ca avatvā tathā vuttanti.
现在又说前文所说“非迷惑与迷惑”的要照明之义，应以诸灯光般的词句，由“多面分别之照明”、“能分别可听之辨明”等诸修辞，详尽显明前所说非迷惑惑之照明义境，以破除惑乱。用“自身之明”等词语予以阐发说明。由此可知，长老佛音以“多面分别之照明”之义而用此种词句，说明念诵听闻之辞义平实具多面分别照明，以增明显发明。此两词语含有多面分别之义，且兼具能分别、可听之表，以显示照明之义。是故说此义理之法度圆满。整体功德与史实以此涵盖，能分显文义，故称“现象发生”。“发生”在此是指发生的状态、缘起之意。若有他义，则另说。加之用“可听可闻之证实词”，意表示断惑照明，即以非惑为导向之由理证颖悟语。
Evaṃ asammohāsammosasaṅkhātassa dīpetabbassatthassa dīpakehi evaṃ-sadda suta-saddehi pakāsetabbamatthaṃ pakāsetvā idāni yonisomanasikārāvikkhepasaṅkhātassa dīpetabbassatthassa dīpakehipi tehi pakāsetabbamatthaṃ pakāsento ‘‘evanti cā’’tiādimāha. Tattha hi ‘‘evanti…pe… bhāsamāno, sutanti idaṃ…pe… bhāsamāno’’ti ca iminā tehi saddehi pubbe dīpitaṃ yonisomanasikārāvikkhepasaṅkhātaṃ dīpetabbatthamāha, ‘‘ete mayā’’tiādīhi pana pakāsetabbatthaṃ savanayogadīpakanti ca avikkhepavasena savanayogassa sijjhanato tadeva sandhāyāha . Tathā hi ācariyadhammapālattherena vuttaṃ ‘‘savanadhāraṇavacīparicariyā pariyattidhammānaṃ visesena sotāvadhāraṇapaṭibaddhāti te avikkhepadīpakena sutasaddena yojetvā’’ti (dī. ni. ṭī. 1.1). Manodiṭṭhīhi pariyattidhammānaṃ anupekkhanasuppaṭivedhā visesato manasikārapaṭibaddhā, tasmā taddīpakavacaneneva ete mayā dhammā manasānupekkhitā diṭṭhiyā suppaṭividdhāti imamatthaṃ pakāsetīti vuttaṃ ‘‘evanti ca…pe… dīpetī’’ti tattha dhammāti pariyattidhammā. Manasānupekkhitāti ‘‘idha sīlaṃ kathitaṃ, idha samādhi, idha paññā, ettakāva ettha anusandhayo’’tiādibhedena manasā anupekkhitā. Diṭṭhiyā suppaṭividdhāti nijjhānakkhantisaṅkhātāya, ñātapariññāsaṅkhātāya vā diṭṭhiyā tattha vuttarūpārūpadhamme ‘‘iti rūpaṃ, ettakaṃ rūpa’’ntiādinā suṭṭhu vavatthāpetvā paṭividdhā.
如是，对于因不分别而生的迷惑法，应当以启示器具加以照明。对于应当启示的义理，当以声响以已闻之声显现之。今者，于因正确思惟而无迷惑所生之应当启示的义理，也应当以启示器具，通过这些声响加以显现，显现后说“如此……”等。这里，“如此……等言说、闻说”是指以这些声响为先已启示、因正确思惟而起的无迷惑应当启示的义理说法。“这是我所…”等词语，是表达应当启示的内容，称为听闻的促使觉知法，因觉知的连贯而兴起，其义即该义理。正如教师尊者法护所说：“听闻持摄之语随行的各种传授教法，尤其是依止耳根而确守的”，此义处也明说。对于意见所标示传授教法的无忽略理解，尤其是对心的从缘把持，故此借着此启示语，这些义理由我心意持，意见得以明了，此义理也由此启示故称“如此……启示”，此处所言“法”即传授教法。意持谓“此处戒已说、此处定、此处慧，种种分别对应意念由此继发”，意见明了谓对已生息、已知见的意涵，以“如是色，此为色”等等对所说事理加以妥善阐明，故称明了。
Savanadhāraṇavacīparicariyā ca pariyattidhammānaṃ visesena sotāvadhāraṇapaṭibaddhā, tasmā taddīpakavacaneneva bahū mayā dhammā sutā dhātā vacasā paricitāti imamatthaṃ pakāsetīti vuttaṃ ‘‘sutanti idaṃ…pe… dīpetī’’ti. Tattha sutāti sotadvārānusārena viññātā. Dhātāti suvaṇṇabhājane pakkhittasīhavasā viya manasi suppatiṭṭhitabhāvasādhanena upadhāritā. Vacasā paricitāti paguṇatāsampādanena vācāya paricitā sajjhāyitā. Idāni pakāsetabbatthadvayadīpakena yathāvuttasaddadvayena vibhāvetabbamatthaṃ vibhāvento ‘‘tadubhayenapī’’tiādimāha. Tattha tadubhayenāti purimanaye, pacchimanaye ca yathāvuttassa pakāsetabbassatthassa pakāsakena tena dubbidhena saddena. Atthabyañjanapāripūriṃ dīpentoti ādarajananassa kāraṇavacanaṃ. Tadeva kāraṇaṃ byatirekena vivarati, yuttiyā vā daḷhaṃ karoti ‘‘atthabyañjanaparipuṇṇañhī’’tiādinā. Asuṇantoti cettha lakkhaṇe, hetumhi vā anta-saddo. Mahatā hitāti mahantato hitasmā. Paribāhiroti sabbato bhāgena bāhiro.
又如说，借由听闻持摄之语随行的传授教法，尤其是依止耳根而确守的，故诸多由我所生之义理得以被听闻，知悉且口授熟悉，借此义理而启示，如言“闻即此言……启示”者。这里“闻”即依耳根所知，“知”谓如金色斑纹般，在心中借助安置而起的坚实状态，故称“知”。“口授熟悉”指通过口语功德成就被熟知明白。现今于启示义理二方面的启示器具，用相应语声作两重区分说明，而说“即此两者俱……”等。此中“两者俱”指起初与结尾处所应启示义理的启示者，且以微妙语声为义理语义及音声之充满，属于依止敬重之因而启示。此因反对释说，或合理论达到坚定，称为“义义充满（虽不可闻但意境完备）”等。不能听闻者指此处表象或理由上的末尾音。重要意义谓宏大利益所由。外在义谓诸方位皆外表所现。
Etena pana vibhāvetabbatthadīpakena saddadvayena anubhāvetabbatthamanubhāvento ‘‘evaṃ me sutanti iminā’’tiādimāha. Pubbe visuṃ visuṃ atthe yojitāyeva ete saddā idha ekassevānubhāvatthassa anubhāvakabhāvena gahitāti ñāpetuṃ ‘‘sakalenā’’ti vuttaṃ. Kāmañca me-saddo imasmiṃ ṭhāne pubbena yojito, tadapekkhānaṃ pana evaṃ-sadda suta-saddānaṃ sahacaraṇato, avinābhāvato ca tathā vuttanti daṭṭhabbaṃ. Tathāgatappaveditanti tathāgatena pakārato viditaṃ, bhāsitaṃ vā. Attano adahantoti attani ‘‘mameda’’nti aṭṭhapento. Bhummatthe cetaṃ sāmivacanaṃ. Asappurisabhūminti asappurisavisayaṃ, so ca atthato apakataññutāsaṅkhātā ‘‘idhekacco pāpabhikkhu tathāgatappaveditaṃ dhammavinayaṃ pariyāpuṇitvā attano dahatī’’ti (pārā. 195) evaṃ mahācoradīpakena bhagavatā vuttā anariyavohārāvatthā, tathā cāha ‘‘tathāgata…pe… adahanto’’ti. Hutvāti cettha seso. Tathā sāvakattaṃ paṭijānantoti sappurisabhūmiokkamanasarūpakathanaṃ. Nanu ca ānandattherassa ‘‘mametaṃ vacana’’nti adhimānassa, mahākassapattherādīnañca tadāsaṅkāya abhāvato asappurisabhūmisamatikkamādivacanaṃ niratthakaṃ siyāti? Nayidamevaṃ ‘‘evaṃ me suta’’nti vadantena ayampi attho anubhāvitoti atthasseva dassanato. Tena hi anubhāvetabbamatthaṃyeva tathā dasseti, na pana ānandattherassa adhimānassa, mahākassapattherādīnañca tadāsaṅkāya sambhavanti niṭṭhamettha gantabbaṃ. Keci pana ‘‘devatānaṃ parivitakkāpekkhaṃ tathāvacanaṃ, tasmā edisī codanā anavakāsā’’ti vadanti. Tasmiṃ kira samaye ekaccānaṃ devatānaṃ evaṃ cetaso parivitakko udapādi ‘‘bhagavā ca parinibbuto, ayañcāyasmā ānando desanākusalo, idāni dhammaṃ deseti, sakyakulappasuto tathāgatassa bhātā, cūḷapituputto ca, kiṃ nu kho so sayaṃ sacchikataṃ dhammaṃ deseti, udāhu bhagavatoyeva vacanaṃ yathāsuta’’nti, tesameva cetoparivitakkamaññāya tadabhipariharaṇatthaṃ asappurisabhūmisamatikkamanādiattho anubhāvitoti. Sāyeva yathāvuttā anariyavohārāvatthā asaddhammo, tadavatthānokkamanasaṅkhātā ca sāvakattapaṭijānanā saddhammo. Evaṃ sati pariyāyantarena purimatthameva dassetīti gahetabbaṃ. Apica kuhanalapanādivasena pavatto akusalarāsi asaddhammo, tabbirahitabhāvo ca saddhammo.‘‘Kevala’’ntiādināpi vuttassevatthassa pariyāyantarena dassanaṃ, yathāvuttāya anariyavohārāvatthāya parimoceti. Sāvakattaṃ paṭijānanena satthāraṃ apadisatīti attho. Apica satthukappādikiriyato attānaṃ parimoceti takkiriyāsaṅkāya sambhavato. ‘‘Satthu bhagavatoyeva vacanaṃ mayāsuta’’nti satthāraṃ apadisatīti atthantaramanubhāvanaṃ hoti. ‘‘Jinavacana’’ntiādipi pariyāyantaradassanaṃ, atthantaramanubhāvanameva vā. Appetīti nidasseti. Diṭṭhadhammikasamparāyikaparamatthesu yathārahaṃ satte netīti netti, dhammoyeva netti tathā. Vuttanayena cettha ubhayathā adhippāyo veditabbo.
据此像启示义理者之启示语二重，以为感受义理义理义理感受者说“如是我闻”诸言。一时对往昔往昔所连结之义理，此等语声即如全体感受者之感受体，谓“总集”如是已说。“我有此”等辞，依此处次第，昔时联结之意，因相伴之如是声与如是闻声相续相连而不散失，即如此说当见。复次，正如如来宣示，心意所知的、也即已说或已知的义理。如来宣说的自我“我”称谓，是指自身权能。藉此倾向所在，亦即在非贤圣人之境界中称者，谓彼“有恶的比库”于如来所宣说法律净习后而焚烧自身之说（如《波罗奈》195经），如菩萨所说“不善人境界”，而他处亦说“如来……自焚”等。余下意谓授受弟子生涯之具贤圣人境界善应之说。难道不以阿难长老所言“这是我语”为尊厉宿大咖萨巴长老当时疑虑之对境为无用乎？不是，语“如是我闻”由语者所宣，亦是意思所表达，非指阿难等疑虑产生，是故不以彼为终。若有不同说法，则谓“天人讼语此说不然，故同样是可责召唤”，当时一时有一众天人心中生疑，谓“佛已灭度，阿难长老虽善演说法语，今正说法，作为释迦族如来堂弟，小父何以自说证得真法？请听佛言如闻则是佛语”，以此观念疑惑释然，推想导致此不善境界的意念，意谓不贤圣境界逐除、弟子正受便是真语。由此可知，因措辞转换，守正意旨特说出正知弟子安心应授之语。即使称“纯粹”等，释义仍以正知解说中。
Aparampi anubhāvetabbamatthamanubhāveti ‘‘apicā’’tiādinā. Tattha uppāditabhāvatanti desanāvasena pavattitabhāvaṃ. Purimavacanaṃ vivarantoti bhagavatā desitavasena purimataraṃ saṃvijjamānaṃ bhagavatā vacanameva uttāniṃ karonto, idaṃ vacananti sambandho. Catūhi vesārajjañāṇehi visāradassa, visāradahetubhūtacatuvesārajjañāṇasampannassa vā. Dasañāṇabaladharassa. Sammāsambuddhabhāvasaṅkhāte uttamaṭṭhāne ṭhitassa, usabhassa idanti vā atthena āsabhasaṅkhāte akampanasabhāvabhūte ṭhāne ṭhitassa. ‘‘Evameva kho bhikkhave, yadā tathāgato loke uppajjati…pe… so dhammaṃ desetī’’tiādinā (a. ni. 4.33) sīhopamasuttādīsu āgatena anekanayena sīhanādanadino. Sabbasattesu, sabbasattānaṃ vā uttamassa. Na cettha niddhāraṇalakkhaṇābhāvato niddhāraṇavasena samāso. Sabbattha hi sakkataganthesu, sāsanaganthesu ca evameva vuttaṃ. Dhammena sattānamissarassa. Dhammasseva issarassa taduppādanavasenātipi vadanti. Sesapadadvayaṃ tassevatthassa pariyāyantaradīpanaṃ. Dhammena lokassa padīpamiva bhūtassa, taduppādakabhāvena vā dhammasaṅkhātapadīpasampannassa. ‘‘Dhammakāyoti bhikkhave, tathāgatassetaṃ adhivacana’’nti (dī. ni. 3.118) hi vuttaṃ. Dhammena lokapaṭisaraṇabhūtassa, dhammasaṅkhātena vā paṭisaraṇena sampannassa. ‘‘Yaṃnūnāhaṃ…pe… tameva dhammaṃ sakkatvā garuṃ katvā mānetvā pūjetvā upanissāya vihareyya’’nti (a. ni. 4.21; saṃ. ni. 1.173) hi vuttaṃ. Saddhindriyādisaddhammasaṅkhātassa varacakkassa pavattino, saddhammānametassa vā āṇācakkavarassa pavattino sammāsambuddhassa tassa bhagavato idaṃ vacanaṃ sammukhāva mayā paṭiggahitanti yojetabbaṃ. Byañjaneti padasamudāyabhūte vākye. Kaṅkhā vā vimati vāti ettha daḷhataraṃ niviṭṭhā vicikicchā kaṅkhā. Nātisaṃsappanaṃ matibhedamattaṃ vimati. Sammukhā paṭiggahitamidaṃ mayāti tathā akattabbabhāvakāraṇavacanaṃ. Attanāuppāditabhāvaṃ appaṭijānanto purimavacanaṃ vivarantoti pana assaddhiyavināsanassa, saddhāsampadamuppādanassa ca kāraṇavacanaṃ. ‘‘Teneta’’ntiādinā yathāvuttamevatthaṃ udānavasena dasseti.
又说“感受义理、非感受义理”，即“又如”等词。此中“发生性”指由说法势力而起的发轫，对于先前所说明之法语的详细解释，乃由佛出世时的教法中所作的阐述，诸如《大念处经》中“如是比库，当如来出世时……则说法音雄大，如狮呐喊一般”，种种生灵群生之最上处。此处非以概括为界，乃以其所著经文论典，故约于所有经典中皆说法如此，如法依止法。以法者主宰诸有及保护诸法，故称多言。所述二义是此义之同义互喻。以法如灯炬照耀世间，亦是由法所起的引导所成的光明。谓“法体”者，是指如来之称谓之总称。如来是护持并照亮全世界之主宰存在。故有经典记载“以法名如来之身”者。作为世间依止和法聚合之所，依法存有。如经所说：“我于此法，敬重正敬供养，尊重礼拜，依止而住。”因正法皆由正知等资具轮转，如佛应受礼敬归依，故我等当当次第受持此言。文末“字意”谓由词汇组成之语句。尚有“疑惑、迷惑”等义，指更深之疑难见解。故令迈向坚韧不拔之境。
‘‘Evaṃ me suta’’nti evaṃ vadanto gotamagottassa sammāsambuddhassa sāvako, gotamagottasambandho vā sāvako āyasmā ānando bhagavatā bhāsitabhāvassa, sammukhā paṭiggahitabhāvassa ca sūcanato, tathāsūcaneneva ca khalitadunniruttādigahaṇadosābhāvassa sijjhanato sāsane assaddhaṃ vināsayati, saddhaṃ vaḍḍhetīti attho. Ettha ca pañcamādayo tisso atthayojanā ākārādiatthesu aggahitavisesameva evaṃ-saddaṃ gahetvā dassitā, tato parā tisso ākāratthameva evaṃ-saddaṃ gahetvā vibhāvitā, pacchimā pana tisso yathākkamaṃ ākāratthaṃ, nidassanatthaṃ, avadhāraṇatthañca evaṃ-saddaṃ gahetvā yojitāti daṭṭhabbaṃ. Honti cettha –
说“如是我闻”，如是所说，彼时果德摩氏正自觉者之弟子，或与其关联弟子具寿阿难闻佛所说，经见正受，表示默然安住。因此藉此提醒，也简略告示恶语等难解词语无害于律法，继而消除疑虑故释法兴盛。此法语“五音”等方面，依其造形涵义，用“三音”逐次启发说明，西方以三音助分别显现义理。例中者，即——
‘‘Dassanaṃ dīpanañcāpi, pakāsanaṃ vibhāvanaṃ;
“示现为启示光，显明则为辨析……”
Anubhāvanamiccattho, kiriyāyogena pañcadhā.
其义为'体验'，依行为之连结，分为五种方式。
Dassito paramparāya, siddho nekatthavuttiyā;
以相续之方式得以展示，以非单义之陈述得以确立；
Evaṃ me sutamiccettha, padattaye nayaññunā’’ti.
在此'如是我闻'一句中，通达三词之义者如是〔诠释〕。
Eka-saddo pana aññaseṭṭhāsahāyasaṅkhyādīsu dissati. Tathā hesa ‘‘sassato attā ca loko ca, idameva saccaṃ moghamaññanti ittheke abhivadantī’’tiādīsu (ma. ni. 3.27) aññatthe dissati, ‘‘cetaso ekodibhāva’’ntiādīsu (dī. ni. 1.228; pārā. 11) seṭṭhe, ‘‘ekovūpakaṭṭho’’tiādīsu (dī. ni. 1.405; dī. ni. 2.215; ma. ni. 1.80; saṃ. ni. 3.63; vibha. 4.445) asahāye, ‘‘ekova kho bhikkhave, khaṇo ca samayo ca brahmacariyavāsāyā’’tiādīsu (a. ni. 8.29) saṅkhyāyaṃ, idhāpi saṅkhyāyamevāti dassento āha ‘‘ekanti gaṇanaparicchedaniddeso’’ti (itivu. aṭṭha. 1; dī. ni. ṭī. 1.paribbājakakathāvaṇṇanā) ekoyevesa samayo, na dve vā tayo vāti ūnādhikābhāvena gaṇanassa paricchedaniddeso ekanti ayaṃ saddoti attho, tena kassa paricchindananti anuyoge sati ‘‘samaya’’nti vuttanti dassento āha ‘‘samayanti paricchinnaniddeso’’ti. Evaṃ paricchedaparicchinnavasena vuttepi ‘‘ayaṃ nāma samayo’’ti sarūpato aniyamitattā aniyamitavacanamevāti dasseti ‘‘ekaṃ…pe…. dīpana’’nti iminā.
“一词在不同上师、弟子群等不同数量之中显现。譬如有云‘常有我与世界，此即真理，唯有人妄以虚妄’等不同说法（参见中部经论第三章第二十七节），又有云‘心现一相’等（长部经论第一卷第二百二十八节，外道论第十一节），在上师之中说‘一即上根境’等（长部经论第一卷第四百零五节，长部经论第二卷第二百一十五节，中部经论第一卷第八十节，相应部经论第三卷第六十三节，秽品论第四卷四百四十五节），在弟子群中说‘比库们，时刻及机缘皆为修道期’等（增支部经论第八卷二十九节）之类依数目不同而异。此处亦说是依数目，故曰‘一者乃数与分节义’（此义见维摩诘手记第一卷，长部经论注第一卷游方者说明），此即为同一时刻，不是二或三等亦非其多有缺少，此乃按数量分节之意。因有分节，故时曰‘samaya’，经释曰‘samaya为分节义’。如是诉说，‘samaya’者当是‘分节所指’。由此分节相别状况犹存，即谓“此即时刻”，它以本质及无常立为不定之言。‘ekaṃ…pe…dīpana’为明示所书。
Idāni samayasaddassa anekatthavuttitaṃ atthuddhāravasena dassetvā idhādhippetamatthaṃ niyamento ‘‘tatthā’’tiādimāha. Tatthāti tasmiṃ ‘‘ekaṃ samaya’’nti padadvaye, samabhiniviṭṭho samaya saddoti sambandho. Na pana dissatīti tesvekasmiṃyeva atthe idha pavattanato. Samavāyeti paccayasāmaggiyaṃ, kāraṇasamavāyeti attho. Khaṇeti okāse. Hetudiṭṭhīsūti hetumhi ceva laddhiyañca. Assāti samayasaddassa. Kālañca samayañca upādāyāti ettha kālo nāma upasaṅkamanassa yuttakālo. Samayo nāma tasseva paccayasāmaggī, atthato pana tadanurūpasarīrabalañceva tappaccayaparissayābhāvo ca. Upādānaṃ nāma ñāṇena tesaṃ gahaṇaṃ, tasmā yathāvuttaṃ kālañca samayañca paññāya gahetvā upadhāretvāti attho. Idaṃ vuttaṃ hoti – sace amhākaṃ sve gamanassa yuttakālo bhavissati, kāye balamattā ca pharissati, gamanapaccayā ca añño aphāsuvihāro na bhavissati, athetaṃ kālañca gamanakāraṇasamavāyasaṅkhātaṃ samayañca upadhāretvā appeva nāma svepi āgaccheyyāmāti. Khaṇoti okāso. Tathāgatuppādādiko hi maggabrahmacariyassa okāso tappaccayapaṭilābhahetuttā. Khaṇo eva ca samayo. Yo ‘‘khaṇo’’ti ca ‘‘samayo’’ti ca vuccati, so ekovāti adhippāyo. Diyaḍḍho māso seso gimhānaṃ uṇhasamayo. Vassānassa paṭhamo māso pariḷāhasamayo. Mahāsamayoti mahāsamūho. Samāso vā esa, byāso vā. Pavuṭṭhaṃ vanaṃ pavanaṃ, tasmiṃ, kapilavatthusāmante mahāvanasaṅkhāte vanasaṇḍeti attho. Samayopi khoti ettha samayoti sikkhāpadapūraṇassa hetu. Bhaddālīti tassa bhikkhussa nāmaṃ. Idaṃ vuttaṃ hoti – tayā bhaddāli paṭivijjhitabbayuttakaṃ ekaṃ kāraṇaṃ atthi, tampi te na paṭividdhaṃ na sallakkhitanti. Kiṃ taṃ kāraṇanti āha ‘‘bhagavāpi kho’’tiādi.
现在说明“samaya”（时刻）一词多义涵表现于义理现显，遂以主导意义“tathā”（如是）等训示。‘Tattha’指“samaya”一词含义相结合，且该词一义只有单一指涉，依上下文中所现。‘Samavāya’为相依相聚义，‘kāraṇasamavāya’为因缘相聚义。‘Khaṇo’即是机缘时刻。‘Hetudiṭṭhīsu’谓因见亦有所及之义，‘Assāti’说明后续句中“samaya”一词之义。‘Kāla’与“samaya”同属，此处‘kāla’指适合近至之时机。“Samaya”则指因缘协调、合一之状态，且此义非仅依靠实体之因果属性，而还涵盖某种和合均整及无不协调之理。‘Upādāna’是指缘识紧密保持；据此以智慧涵纳“kāla”与“samaya”，便当称为“upadhāretvā”。此说曰：若吾辈有合适之时机，身体力度亦足够，则因机缘所致，行止必无不顺，否则，若察时机及因缘聚合不足，则不宜勉为行为。‘Khaṇo’乃机缘时刻之意，如佛陀生起时机即道果修习之机缘时刻，此“khaṇo”和“samaya”并立，非二非三，实为一也。举例：一年十二个月中，余下季节热季为“samaya”，雨季初月为“pariḷāhasamaya”，大合之时则为“mahāsamaya”，以及半月、旬月亦是“samaya”或“khaṇo”。又如即为大林、风等，此处“samaya”指修行戒律具足因缘之意。名为“Bhaddā”者比库之名，今言此比库虽具为修戒之因缘，然未曾有所违犯及描述。问其因者，引言曰“世尊亦……”。
‘‘Uggahamāno’’tiādīsu mānoti tassa paribbājakassa pakatināmaṃ, kiñci kiñci pana sippaṃ uggahetuṃ samatthatāya ‘‘uggahamāno’’ti naṃ sañjānanti, tasmā ‘‘uggahamāno’’ti vuccati. Samaṇamuṇḍikassa putto samaṇamuṇḍikāputto. So kira devadattassa upaṭṭhāko. Samayaṃ diṭṭhiṃ pakārena vadanti etthāti samayappavādako, tasmiṃ, diṭṭhippavādaketi attho. Tasmiṃ kira ṭhāne caṅkītārukkhapokkharasātippabhūtayo brāhmaṇā, nigaṇṭhācelakaparibbājakādayo ca pabbajitā sannipatitvā attano attano samayaṃ pakārena vadanti kathenti dīpenti, tasmā so ārāmo ‘‘samayappavādako’’ti vuccati. Sveva tindukācīrasaṅkhātāya timbarūsakarukkhapantiyā parikkhittattā ‘‘tindukācīro’’ti vuccati. Ekā sālā etthāti ekasālako. Yasmā panettha paṭhamaṃ ekā sālā ahosi, pacchā pana mahāpuññaṃ poṭṭhapādaparibbājakaṃ nissāya bahū sālā katā, tasmā tameva paṭhamaṃ kataṃ ekaṃ sālaṃ upādāya laddhapubbanāmavasena ‘‘ekasālako’’ti vuccati. Mallikāya nāma pasenadirañño deviyā uyyānabhūto so pupphaphalasacchanno ārāmo, tena vuttaṃ ‘‘mallikāya ārāme’’ti. Paṭivasatīti tasmiṃ phāsutāya vasati.
“Uggahamāno”等语为该游方者之讳称，盖因其虽有若干技能，然无穷致卓越故名“Uggahamāno”。乃“游方比库之子”为“游方比库之子”的义。此人自谓是世尊护法，故称“samayappavādako”（时机否定者），即“执见反对者”。于其所在之处，婆罗门、具命执着者、无因果游方者等群聚，皆于其间分别陈述各自之时机言论，故彼“samayappavādako”名号由之而起。其家周围种有名为“Tindukācīro”的小树群，一树曰“Sālā”，故谓“ekasālako”（一树人）。因此地最初有一处树，后来广建多处受持布施之修道之地，故以此初树别名为“ekasālako”。“Mallikā”者，宾比萨拉国王Pasenadi之妃名，原为园林世外桃源，花果繁盛之园林所建之舍宅，故言“mallikāya ārāme”（Mallikā园林）。“Paṭivasatī”即“居住”之意，此处指其居于幽静之处。
Diṭṭhe dhammeti paccakkhe attabhāve. Atthoti vuḍḍhi. Kammakilesavasena samparetabbato sammā pāpuṇitabbato samparāyo, paraloko, tattha niyutto samparāyiko, paralokattho. Atthābhisamayāti yathāvuttaubhayatthasaṅkhātahitapaṭilābhā. Samparāyikopi hi attho kāraṇassa nipphannattā paṭiladdho nāma hotīti taṃ atthadvayamekato katvā ‘‘atthābhisamayā’’ti vuttaṃ. Dhiyā paññāya taṃtadatthe rāti gaṇhāti, dhī vā paññā etassatthīti dhīro. Paṇḍā vuccati paññā. Sā hi sukhumesupi atthesu paḍati gacchati, dukkhādīnaṃ vā pīḷanādiākāraṃ jānātīti paṇḍā. Tāya ito gatoti paṇḍito. Atha vā itā sañjātā paṇḍā etassa, paḍati vā ñāṇagatiyā gacchatīti paṇḍito. Sammā mānābhisamayāti mānassa sammā pahānena. Sammāti cettha aggamaggañāṇena samucchedappahānaṃ vuttaṃ. Antanti avasānaṃ. Pīḷanaṃ taṃsamaṅgino hiṃsanaṃ avipphāritākaraṇaṃ. Tadeva attho tathā ttha-kārassa ṭṭha-kāraṃ katvā. Samecca paccayehi katabhāvo saṅkhataṭṭho. Dukkhadukkhatādivasena santāpanaṃ paridahanaṃ santāpaṭṭho. Jarāya, maraṇena cāti dvidhā vipariṇāmetabbo vipariṇāmaṭṭho. Abhisametabbo paṭivijjhitabbo abhisamayaṭṭho, pīḷanādīniyeva. Tāni hi abhisametabbabhāvena ekībhāvamupanetvā ‘‘abhisamayaṭṭho’’ti vuttāni. Abhisamayassa vā paṭivedhassa attho gocaro abhisamayaṭṭhoti tāniyeva tabbisaya-bhāvūpagamana-sāmaññato ekattena vuttāni. Ettha ca upasaggānaṃ jotakamattattā tassa tassa atthassa vācako samayasaddo evāti samayasaddassa atthuddhārepi saupasaggo abhisamayo vutto.
“可见法”者，为依自性所现。意义者，为增长。因业污垢而应当舍弃者，以善得正果而是极乐果报，即彼彼世，那里有所依止的彼世者，即彼他世。所谓意义之究竟获得，谓如前所说二重意义俱备而获益。所谓‘究竟获得’者，是指意义双重合一。因为究竟得义者，即所谓因缘灭故所成，故得此二义合一称之为‘意义究竟’。以慧智为识别，慧者由慧所给予指称，谓慧者即为智慧，是明达理趣之智者。称为‘智者’，此智慧能细微入诸意义，亦能通达苦等震动之理，故称‘智慧者’。因由智慧而远离此故，称为智者。亦或自他从此而生智慧，能分别或由知识行入法道故，称为智者。所谓‘正断意义究竟’为正确断除心念。‘正’者，此处谓以正见正行之知。断者，即断除，终结也。痛苦为烦恼之根源，破坏恒常安乐。彼痛苦即为耶棺那——害损不生之因，故其义为使彼境起止不乱之因。因缘连结，形成所集之法。以苦苦等为痛苦感受，谓为苦恼、灼烧及痛苦之相。由老死所成二种变化，谓此变化本应被断除、判别及除灭，但其痛苦如前所言。应断除者，即必须断除者。如欲断除烦恼痛苦诸相而取一体合一，故称“断除果报”。此处‘完全断除’所指的意义，即从各种烦恼相中得入其境界，分别唯有归一，故名为‘断除果报’。此时谓因字母先导之义项，为各自意义之语言指称，彼时以念语为本义，故“一切意义之契机”皆以此为名。
Tesu pana atthesu ayaṃ vacanattho – sahakārīkāraṇavasena sannijjhaṃ sameti samavetīti samayo, samavāyo. Sameti samāgacchati maggabrahmacariyamettha tadādhārapuggalavasenāti samayo, khaṇo. Samenti ettha, etena vā saṃgacchanti dhammā, sattā vā sahajātādīhi, uppādādīhi cāti samayo, kālo. Dhammappavattimattatāya hi atthato abhūtopi kālo dhammappavattiyā adhikaraṇaṃ, karaṇaṃ viya ca parikappanāmattasiddhena rūpena voharīyati. Samaṃ, sammā vā avayavānaṃ ayanaṃ pavatti avaṭṭhānanti samayo, samūho yathā ‘‘samudāyo’’ti. Avayavānaṃ sahāvaṭṭhānameva hi samūho, na pana avayavavinimutto samūho nāma koci paramatthato atthi. Paccayantarasamāgame eti phalaṃ uppajjati, pavattati vā etasmāti samayo, hetu yathā ‘‘samudayo’’ti. So hi paccayantarasamāgamaneneva attano phalaṃ uppādaṭṭhitisamaṅgībhāvaṃ karoti. Sameti saṃyojanabhāvato sambandho hutvā eti attano visaye pavattati, daḷhaggaṇabhāvato vā taṃsaññuttā sattā ayanti etena yathābhinivesaṃ pavattantīti samayo, diṭṭhi. Diṭṭhisaṃyojanena hi sattā ativiya bajjhanti. Samiti saṅgati samodhānaṃ samayo, paṭilābho. Samassa nirodhassa yānaṃ pāpuṇanaṃ, sammā vā yānaṃ apagamo appavatti samayo, pahānaṃ. Abhimukhaṃ ñāṇena sammā etabbo abhigantabboti abhisamayo, dhammānaṃ aviparīto sabhāvo. Abhimukhabhāvena taṃ taṃ sabhāvaṃ sammā eti gacchati bujjhatīti abhisamayo, dhammānaṃ yathābhūtasabhāvāvabodho.
此中的‘意义’一词，指因缘所逼而汇聚合一，谓同行、集合之意。‘汇聚’谓会合一处，随诸修行如道业，或谓时间。一时或瞬时谓汇聚。汇聚意指法与众生依其同缘而生，及其生发，谓时间或刻。虽从意义角度不可见，然以法轮转之因缘为据，实有时间之界。‘统一’或‘正统一’谓有组成部分之存在、转变和起止，谓群体，如‘生起’一词。组成部分同栖息处即谓群体，非离散组成部分之聚合无实际意义。因缘合一而发果生起，此谓时间，亦谓因缘，所以称为‘生起’。因缘之合一，乃相伴发生果，使自性果报生起。谓‘同缘’即因缘束缚之存在，此谓其在世之表现，如执着故，众生由此起相续轮转，谓其见所依。以此束缚由见所致，使众生厌烦不安。‘同缘’，即会合、集结；‘取获’谓所获得。众生依着正断道得入安住，义谓正断道之得入，因缘减灭，谓正弃离。‘赴向’谓正知而赴入，谓应正确知入、应得、应逮入。法之本质无二，皆依相应理故。以正赴向理达到，谓得入法之真性。
Nanu ca atthamattaṃ yathādhippetaṃ pati saddā abhinivisantīti na ekena saddena aneke atthā abhidhīyanti, atha kasmā idha samayasaddassa anekadhā attho vuttoti? Saccametaṃ saddavisese apekkhite saddavisese hi apekkhite na ekena saddena anekatthābhidhānaṃ sambhavati. Na hi yo kālādiattho samaya-saddo, soyeva samūhādiatthaṃ vadati. Ettha pana tesaṃ tesamatthānaṃ samayasaddavacanīyatāsāmaññamupādāya anekatthatā samaya-saddassa vuttāti. Evaṃ sabbattha atthuddhāre. Hoti cettha –
但是否意义的本质果真如所命示者能依念归来？非一语能涵盖诸多义。故为何此时谓意义语有诸多不同义？实因意义语受文境限制，其意义亦依文境变化，非一言可通达多义。并非谓时间因意义语而说，正是意味整体群体之义。此处因诸义不同，则称意义语乃缘文之异义也。理义由是处皆能得彰明悟。此处归纳总结曰：
‘‘Sāmaññavacanīyataṃ, upādāya anekadhā;
『一般来说，意义语之涵义因承载不同而异；
Atthaṃ vade na hi saddo, eko nekatthako siyā’’ti.
言明而言，语言自有其界限，一言难尽涵义』。
Samavāyādiatthānaṃ idha asambhavato, kālasseva ca apadisitabbattā ‘‘idha panassa kālo attho’’ti vuttaṃ. Desadesakādīnaṃ viya hi kālassa nidānabhāvena adhippetattā sopi idha apadisīyati. ‘Iminā kīdisaṃ kālaṃ dīpetīti āha ‘‘tenā’’tiādi. Tenāti kālatthena samaya-saddena. Aḍḍhamāso pakkhavasena vutto, pubbaṇhādiko divasabhāgavasena, paṭhamayāmādiko pahāravasena. Ādi-saddena khaṇalayādayo saṅgahitā, aniyamitavasena ekaṃ kālaṃ dīpetīti attho.
因‘集合统一’诸义乃不可分割，类同时间不可违。故此处谓‘此即时间之义’。犹如世间空间分别，以时间特质而判定其具体意义，故亦此处应作如此判定。所谓“其”为因时间义而于此处以时间意义语之，谓以半年、学期等分期为例，从晨起时分乃至具体日部之划分，皆彰显时间义项之段别，因其非恒常故，以分段指示一时也。
Kasmā panettha aniyamitavasena kālo niddiṭṭho, na utusaṃvaccharādinā niyamitavasenāti āha ‘‘tattha kiñcāpī’’tiādi. Kiñcāpi paññāya viditaṃ suvavatthāpitaṃ, tathāpīti sambandho. Vacasā dhāretuṃ vā sayaṃ uddisituṃ vā parena uddisāpetuṃ vā na sakkā nānappakārabhāvato bahu ca vattabbaṃ hoti yāva kālappabhedo, tāva vattabbattā. ‘‘Ekaṃ samaya’’nti vutte pana na so kālappabhedo atthi, yo etthānantogadho siyāti dasseti ‘‘ekeneva padena tamatthaṃ samodhānetvā’’ti iminā. Evaṃ lokiyasammatakālavasena samayatthaṃ dassetvā idāni sāsane pākaṭakālavasena samayatthaṃ dassetuṃ ‘‘ye vā ime’’tiādi vuttaṃ. Apica utusaṃvaccharādivasena niyamaṃ akatvā samayasaddassa vacane ayampi guṇo laddhoyevāti dassento ‘‘ye vā ime’’tiādimāha. Sāmaññajotanā hi visese avatiṭṭhati tassā visesaparihāravisayattā. Tattha ye ime samayāti sambandho. Bhagavato mātukucchiokkamanakālo cettha gabbhokkantisamayo. Cattāri nimittāni passitvā saṃvejanakālo saṃvegasamayo. Chabbassāni sambodhisamadhigamāya cariyakālo dukkarakārikasamayo. Devasikaṃ jhānaphalasamāpattīhi vītināmanakālo diṭṭhadhammasukhavihārasamayo, visesato pana sattasattāhāni jhānasamāpattivaḷañjanakālo. Pañcacattālīsavassāni taṃtaṃdhammadesanākālo desanāsamayo. Ādi-saddena yamakapāṭihāriyasamayādayo saṅgaṇhāti. Pakāsāti dasasahassilokadhātupakampanaobhāsapātubhāvādīhi pākaṭā. ‘‘Ekaṃ samaya’’nti vutte tadaññepi samayā santīti atthāpattito tesu samayesu idha desanāsamayasaṅkhāto samayaviseso ‘‘ekaṃ samaya’’nti vuttoti dīpetīti adhippāyo.
云何此处未定正时，不当以如夏季雨季等依序定时？此中乃称『那里是何？』诸语。虽有何者，然以智慧明了详加释义，故云『如此』谓其相关。或口头保持，或自发启说，或他人启示，皆因多种情况，直到时段差异，须据实而说。今经多称『一时』，非时段差别，乃示现单一意旨。故以世间通用时令）；现法彰显正法通达时机，言曰『或此』等。即使未依雨季等规矩安排，因时语具有功德，故称『或此』。此处所示为共用一般通用正时才得成立。佛以母腹胎动期为例，谓为孕育胎动之时。察见四种前行相，为惊醒动摇之时。六十载修行悟道艰难期。天界禅定果报果得失之时，尤以七七日禅定果证为重。为四十五年传法正时。始语两端相对再现奇特之时等，皆统摄于此。此处以『一时』表达时代专一，之意所示。
Yathāvuttappabhedesuyeva samayesu ekadesaṃ pakārantarehi saṅgahetvā dassetuṃ ‘‘yo cāya’’ntiādi vuttaṃ. Tattha hi ñāṇakiccasamayo, attahitapaṭipattisamayo ca abhisambodhisamayoyeva. Ariyatuṇhībhāvasamayo diṭṭhadhammasukhavihārasamayo. Karuṇākiccaparahitapaṭipattidhammikathāsamayo desanāsamayo, tasmā tesu vuttappabhedesu samayesu ekadesova pakārantarena dassitoti daṭṭhabbaṃ. ‘‘Sannipatitānaṃ vo bhikkhave dvayaṃ karaṇīyaṃ dhammī kathā vā ariyo vā tuṇhībhāvo’’ti (udā. 12) vuttasamaye sandhāya ‘‘sannipatitānaṃ karaṇīyadvayasamayesū’’ti vuttaṃ. Tesupi samayesūti karuṇākiccaparahitapaṭipattidhammikathādesanāsamayesupi. Aññataraṃ samayaṃ sandhāya ‘‘ekaṃ samaya’’nti vuttaṃ atthato abhedattā.
如前述各不同时间点，须以单一场合从各不同表现示现，称『其者』等语。此为智慧工夫之时，修自己利益之时，及成佛之时。此为圣寂灭状态之时，观察诸法安乐之时。为悲心长养，利益众生之时，及讲法之时。由此示知，应于不同时分以单一示现方式表明。经中云『诸比库，当成二种法』语，亦是此处时机总结，称为二种相应时分。另外更有悲心利益众生，行道说法之时。故须于时点区别中辨别。如言『一时』既是本义而无差别，亦可解释为不同时间中某一。
Aññattha viya bhummavacanena ca karaṇavacanena ca niddesamakatvā idha upayogavacanena niddesapayojanaṃ niddhāretukāmo parammukhena codanaṃ samuṭṭhapeti ‘‘kasmā panetthā’’tiādinā. Etthāti ‘‘ekaṃ samaya’’nti imasmiṃ pade, karaṇavacanena niddeso kato yathāti sambandho. Bhavanti etthāti bhummaṃ, okāso, tattha pavattaṃ vacanaṃ vibhatti bhummavacanaṃ. Karoti kiriyamabhinipphādebhi etenāti karaṇaṃ, kiriyānipphattikāraṇaṃ. Upayujjitabbo kiriyāyāti upayogo, kammaṃ, tattha vacanaṃ tathā. ‘‘Tatthā’’tiādinā yathāvuttacodanaṃ pariharati. Tatthāti tesu abhidhammatadaññasuttapadavinayesu. Tathāti bhummavacanakaraṇavacanehi atthasambhavato cāti yojetabbaṃ, adhikaraṇabhāvenabhāvalakkhaṇatthānaṃ, hetukaraṇatthānañca sambhavatoti attho. Idhāti idhasmiṃ suttapade. Aññathāti upayogavacanena. Atthasambhavatoti accantasaṃyogatthassa sambhavato.
或谓下文以本土用辞及动词，以发挥指示作用，希说明由来而发起问句『何故此处』等。此言中『一时』一词，为谓示指之动词用法。所谓『处』即为场所、时节，谓店于此语中作为体词。动词为行为发生表征，说明因缘聚合作用。谓此处动词所指事件、行为采以该语入经，承载语义意旨。所谓『于是』者，呼应前句因缘关系之辞。所谓连接词谓用，具因果依缘之义，说明整体场合之意。『此处』者，为此经文所在处。『他处』谓动词示用之别用。『意义成立』谓复合连接，其合成理因是固定之关系，承载诸义。『此中』谓本经文原处。『不同』表示另一种用法。『意义成立』即该动用语能成立理义，由此展开说明。
‘‘Tattha hī’’tiādi tabbivaraṇaṃ. Itoti ‘‘ekaṃ samaya’’nti suttapadato. Adhikaraṇatthoti ādhārattho. Bhavanaṃ bhāvo, kiriyā, kiriyāya kiriyantaralakkhaṇaṃ bhāvenabhāvalakkhaṇaṃ, tadevattho tathā. Kena samayatthena idaṃ atthadvayaṃ sambhavatīti anuyoge sati tadatthadvayasambhavānurūpena samayatthena, taṃ daḷhaṃ karonto ‘‘adhikaraṇañhī’’tiādimāha. Padatthatoyeva hi yathāvuttamatthadvayaṃ siddhaṃ, vibhatti pana jotakamattā. Tattha kālasaṅkhāto, kālasaddassa vā attho yassāti kālattho. Samūhasaṅkhāto, ‘samūhasaddassa vā attho yassāti samūhattho, ko so? Samayo. Idaṃ vuttaṃ hoti – kālattho, samūhattho ca samayo tattha abhidhamme vuttānaṃ phassādidhammānaṃ adhikaraṇaṃ ādhāroti, yasmiṃ kāle, dhammapuñje vā kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti, tasmiṃyeva kāle, dhammapuñje vā phassādayopi hontīti ayañhi tattha attho. Nanu cāyaṃ upādāpaññattimatto kālo, vohāramatto ca samūho, so kathaṃ adhikaraṇaṃ siyā tattha vuttadhammānanti? Nāyaṃ doso. Yathā hi kālo sayaṃ paramatthato avijjamānopi sabhāvadhammaparicchinnattā ādhārabhāvena paññāto, sabhāvadhammaparicchinno ca taṅkhaṇappavattānaṃ tato pubbe, parato ca abhāvato ‘‘pubbaṇhejāto, sāyanhe āgacchatī’’tiādīsu, samūho ca avayavavinimutto visuṃ avijjamānopi kappanāmattasiddhattā avayavānaṃ ādhārabhāvena paññāpīyati ‘‘rukkhe sākhā, yavarāsiyaṃ pattasambhūto’’tiādīsu, evamidhāpi sabhāvadhammaparicchinnattā, kappanāmattasiddhattā ca tadubhayaṃ tattha vuttadhammānaṃ adhikaraṇabhāvena paññāpīyatīti.
『在那里』等语为章节意涵之释。此因经文所载『一时』表其因缘时机。所谓因缘即依托之基。所谓作意，思想，行为，意涵所在，及聚集变化之特征，亦是因缘含义。释者言：『以何时因缘此二义成就？』依次说明，彰显条件时机确立。字面义确实显示二义相应成立。形态变格似灯火之光，显示具体时机。所谓时令、时机即时间意义。集合体意，即集体意味着时间。时机为何？即时间。此理在阿毗达摩所说，即现象缘起学理：于何时刻，善念如法生起，同样于何时刻，随缘而生诸现象，此即当时意义。此处时刻意义，可谓最初因果所依。如时间为无明遮蔽之根基，即使无明断灭亦为前后因果所制。以树枝叶实际存在证明规律。以此类比，缘起等因果现象的时间意义亦如是，故称此为因果所依之时。
‘‘Khaṇasamavāyahetusaṅkhātassā’’tiādi bhāvenabhāvalakkhaṇatthasambhavadassanaṃ. Tattha khaṇo nāma aṭṭhakkhaṇavinimutto navamo buddhuppādakkhaṇo, yāni vā panetāni ‘‘cattārimāni bhikkhave, cakkāni, yehi samannāgatānaṃ devamussānaṃ catucakkaṃ pavattatī’’ti (a. ni. 4.31) ettha patirūpadesavāso sappurisūpanissayo attasammāpaṇīdhi pubbekatapuññatāti cattāri cakkāni vuttāni, tāni ekajjhaṃ katvā okāsaṭṭhena ‘‘khaṇo’’ti veditabbāni. Tāni hi kusaluppattiyā okāsabhūtāni. Samavāyo nāma ‘‘cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇa’’ntiādinā (ma. ni. 1.204; 3.421, 425, 426; saṃ. ni. 2.43, 44; saṃ. ni. 3.60; kathā. 465, 467) niddiṭṭhā cakkhuviññāṇādisādhāraṇaphalanipphādakattena saṇṭhitā cakkhurūpādipaccayasāmaggī. Cakkhurūpādīnañhi cakkhuviññāṇādi sādhāraṇaphalaṃ. Hetu nāma yonisomanasikārādijanakahetu. Yathāvuttassa khaṇasaṅkhātassa, samavāyasaṅkhātassa, hetusaṅkhātassa ca samayassa sattāsaṅkhātena bhāvena tesaṃ phassādīnaṃ dhammānaṃ sattāsaṅkhāto bhāvo lakkhīyati viññāyatīti attho. Idaṃ vuttaṃ hoti – yathā ‘‘gāvīsu duyhamānāsu gato, duddhāsu āgato’’ti ettha dohanakiriyāya gamanakiriyā lakkhīyati, evamidhāpi yathāvuttassa samayassa sattākiriyāya cittassa uppādakiriyā, phassādīnaṃ bhavanakiriyā ca lakkhīyatīti. Nanu cettha sattākiriyā avijjamānāva, kathaṃ tāya lakkhīyatīti? Saccaṃ, tathāpi ‘‘yasmiṃ samaye’’ti ca vutte satīti ayamattho viññāyamāno evahoti aññakiriyāsambandhābhāve padatthassa sattāvirahābhāvato, tasmā atthato gamyamānāya tāya sattākiriyāya lakkhīyatīti. Ayañhi tattha attho – yasmiṃ yathāvutte khaṇe, paccayasamavāye, hetumhi vā sati kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti, tasmiṃyeva khaṇe, paccayasamavāye, hetumhi vā sati phassādayopi hontīti. Ayaṃ pana attho abhidhammeyeva (aṭṭhasā. kāmāvacarakusalapadabhājanīye) nidassanavasena vutto, yathārahamesa nayo aññesupi suttapadesūti. Tasmāti adhikaraṇatthassa, bhāvenabhāvalakkhaṇatthassa ca sambhavato. Tadatthajotanatthanti tadubhayatthassa samayasaddatthabhāvena vijjamānasseva bhummavacanavasena dīpanatthaṃ. Vibhattiyo hi padīpo viya vatthuno vijjamānasseva atthassa jotakāti, ayamattho saddasatthesu pākaṭoyeva.
云何以瞬间结合之因而说明涵义——瞬间者即八瞬无碍，第九为佛出世瞬间。四轮比库群举例——四乘中众天人合成四轮一体，以六十为其时。瞬间即眼识复合产生之时，由眼识及色等共同生起。眼识与色等共同产出果，因乃正念、善根产生缘起。由此说明以瞬间及集合因素与因缘形式为标识。又以牧牛途中挤奶动作为喻，说明心识及缘起诸现象发作之暂时表现。云何瞬间动作无明所起，能以此标识？确实如此。即便无明尚存，此时现象仍有成就因果表现，如牛顿晌奶动作之喻。由此推知，所谓正法缘起，此因果之时也。此义乃论述之明证。故称瞬间结合因标识为义，灯火明现，达成于文字之义。文法分解为灯火之光，清晰明了。
Hetuattho, karaṇattho ca sambhavatīti ‘‘annena vasati, vijjāya vasatī’’tiādīsu viya hetuattho, ‘‘pharasunā chindati, kudālena khaṇatī’’tiādīsu viya karaṇattho ca sambhavati. Kathaṃ pana sambhavatīti āha ‘‘yo hi so’’tiādi. Vinaye (pārā. 20) āgatasikkhāpadapaññattiyācanavatthuvasena theraṃ mariyādaṃ katvā ‘‘sāriputtādīhipi duviññeyyo’’ti vuttaṃ. Tena samayena hetubhūtena karaṇabhūtenāti ettha pana taṃtaṃvatthuvītikkamova sikkhāpadapaññattiyā hetu ceva karaṇañca. Tathā hi yadā bhagavā sikkhāpadapaññattiyā paṭhamameva tesaṃ tesaṃ tattha tattha sikkhāpadapaññattihetubhūtaṃ taṃ taṃ vītikkamaṃ apekkhamāno viharati , tadā taṃ taṃ vītikkamaṃ apekkhitvā tadatthaṃ vasatīti siddho vatthuvītikkamassa sikkhāpadapaññattihetubhāvo ‘‘annenavasatī’’tiādīsu annamapekkhitvā tadatthaṃ vasatītiādinā kāraṇena annādīnaṃ hetubhāvo viya. Sikkhāpadapaññattikāle pana teneva pubbasiddhena vītikkamena sikkhāpadaṃ paññapeti, tasmā sikkhāpadapaññattiyā sādhakatamattā karaṇabhāvopi vītikkamasseva siddho ‘‘asinā chindatī’’tiādīsu asinā chindanakiriyaṃ sādhetītiādinā kāraṇena asiādīnaṃ karaṇabhāvo viya. Evaṃ santepi vītikkamaṃ apekkhamāno teneva saddhiṃ tannissitampi kālaṃ apekkhitvā viharatīti kālassāpi idha hetubhāvo vutto, sikkhāpadaṃ paññapento ca taṃ taṃ vītikkamakālaṃ anatikkamitvā teneva kālena sikkhāpadaṃ paññapetīti vītikkamanissayassa kālassāpi karaṇabhāvo vutto, tasmā iminā pariyāyena kālassāpi hetubhāvo, karaṇabhāvo ca labbhatīti vuttaṃ ‘‘tena samayena hetubhūtena karaṇabhūtenā’’ti, nippariyāyena pana vītikkamoyeva hetubhūto, karaṇabhūto ca. So hi vītikkamakkhaṇe hetu hutvā pacchā sikkhāpadapaññāpanakkhaṇe karaṇampi hotīti. Sikkhāpadāni paññāpayantoti vītikkamaṃ pucchitvā bhikkhusaṅghaṃ sannipātāpetvā otiṇṇavatthuṃ taṃ puggalaṃ paṭipucchitvā, vigarahitvā ca taṃ taṃ vatthuotiṇṇakālaṃ anatikkamitvā teneva kālena karaṇabhūtena sikkhāpadāni paññapento. Sikkhāpadapaññattihetuñca apekkhamānoti tatiyapārājikādīsu (pārā. 162) viya sikkhāpadapaññattiyā hetubhūtaṃ taṃ taṃ vatthuvītikkamasamayaṃ apekkhamāno tena samayena hetubhūtena bhagavā tattha tattha vihāsīti attho.
因果与缘起义成，即以『食其居，因智慧生』、『以刀割，以锄凿』等事为例，说明因果关系。如何发生成就？以『彼者即是』等语说。律藏有曰，依戒律准则比库尊重长老，『沙利子等虽不起，但具有不可二见』。此时，以因果顺序评判戒律义理，因缘成就即因果义理。佛世时，戒律准则依已经确立之顺序，依次存在，对应因缘理所依为因果含义。此乃推论我等对戒律条文推敲之法。因如『以饭为因数食其居』，亦如『以剑砍砍断如以剑砍砍』的行为因果。即使于戒律制定时，亦依先前成例次序编制，依序成义。故释者以戒律为例，说明因果与行为因果配合。一方面以因果理说成戒律生起，故尚在规定适应范围。及至现时戒律形成，因果理亦得成，故谓『于此时以因果之理成此戒律』。及其时戒律正发，因果义亦随成。即戒律生成为连贯之因果理，故释若律条文相继发生，自动成因果理之因与果。也即因果理贯穿于戒律时机生起。
‘‘Sikkhāpadāni paññāpayanto, sikkhāpadapaññattihetuñca apekkhamāno’’ti idaṃ yathākkamaṃ karaṇabhāvassa, hetubhāvassa ca samatthanavacanaṃ, tasmā tadanurūpaṃ ‘‘tenasamayena karaṇabhūtena hetubhūtenā’’ti evaṃ vattabbepi paṭhamaṃ ‘‘hetubhūtenā’’ti uppaṭipāṭivacanaṃ tattha hetubhāvassa sātisayamadhippetattā vuttanti veditabbaṃ. ‘‘Bhagavā hi verañjāyaṃ viharanto dhammasenāpatittherassa sikkhāpadapaññattiyācanahetubhūtaṃ parivitakkasamayaṃ apekkhamāno tena samayena hetubhūtena vihāsī’’ti tīsupi kira gaṇṭhipadesu vuttaṃ. ‘‘Kiṃ panettha yutticintāya, ācariyassa idha kamavacanicchā natthīti evametaṃ gahetabbaṃ – aññāsupi hi aṭṭhakathāsu ayameva anukkamo vutto, na ca tāsu ‘tena samayena verañjāyaṃ viharatī’ti vinayapāḷipade hetuatthasseva sātisayaṃ adhippetabhāvadīpanatthaṃ vutto avisayattā, sikkhāpadāni paññāpayanto hetubhūtena, karaṇabhūtena ca samayena vihāsi, sikkhāpadapaññattihetuñca apekkhamāno hetubhūtena samayena vihāsīti evamettha yathālābhaṃ sambandhabhāvato evaṃ vutto’’tipi vadanti. Tasmāti yathāvuttassa duvidhassāpi atthassa sambhavato. Tadatthajotanatthanti vuttanayena karaṇavacanena tadubhayatthassa jotanatthaṃ. Tatthāti tasmiṃ vinaye. Ettha ca sikkhāpadapaññattiyā eva vītikkamasamayassa sādhakatamattā tassa karaṇabhāve ‘‘sikkhāpadāni paññāpayanto’’ti ajjhāharitapadena sambandho, hetubhāve pana tadapekkhanamattattā ‘‘viharatī’’ti padenevāti daṭṭhabbaṃ. Tathāyeva hi vuttaṃ ‘‘tena samayena hetubhūtena, karaṇabhūtena ca sikkhāpadāni paññāpayanto, sikkhāpadapaññattihetuñca apekkhamāno bhagavā tattha tattha vihāsī’’ti. Karaṇañhi kiriyatthaṃ, na hetu viya kiriyākāraṇaṃ. Hetu pana kiriyākāraṇaṃ, na karaṇaṃ viya kiriyatthoti.
“教戒为人宣示，乃因教戒之示知因缘而安住。”此句乃依从其作为因之状态及因之本质而言，故应谓为“彼时因作因者”——“时”应释为依从因之本质所适应。第一句“因作因者”乃具说明因之本体。此中因之本质为渐进及增长，故应知其涵义。经文云：“世尊安住于禁戒之地，向如戒领长老请求教戒之示知因缘，期间因缘未熟之时仍安住于彼。”是乃三个并列词组中所述。又曰：“何以此处不思议？因老师此处不足说恶语之辞，故悉以此理摄受。于他注疏亦复有此同训，未载‘彼时禁戒安住’之犹语，因其仅为注以说明因义之渐进增长，非为别事。教戒为人宣示者，于因之时安住；教戒之示知因缘，因缘安住；此乃依从其义之相关性而言。”三句是也。因尔此处有关义，乃二重义义的显现。以释义词明照，照示二义。此处言“律藏”。且其对于“教戒之示知存在无过失之时”之因作状态，“教戒为人宣示”之表述为关联动词，因作而非因缘，因缘为因作之原因。此中因缘实为因作之作用原因，非作为因作本身。
‘‘Idha panā’’tiādinā upayogavacanassa accantasaṃyogatthasambhavadassanaṃ, accantameva dabbaguṇakiriyāhi saṃyogo accantasaṃyogo, nirantarameva tehi saṃyuttabhāvoti vuttaṃ hoti. Soyevattho tathā. Evaṃjātiketi evaṃsabhāve. Kathaṃ sambhavatīti āha ‘‘yañhī’’tiādi. Accantamevāti ārabbhato paṭṭhāya yāva desanāniṭṭhānaṃ, tāva ekaṃsameva, nirantaramevāti attho. Karuṇāvihārenāti parahitapaṭipattisaṅkhātena karuṇāvihārena. Tathā hi karuṇānidānattā desanāya idha parahitapaṭipatti ‘‘karuṇāvihāro’’ti vuttā, na pana karuṇāsamāpattivihāro. Na hi desanākāle desetabbadhammavisayassa desanāñāṇassa sattavisayāya mahākaruṇāya sahuppatti sambhavati bhinnavisayattā, tasmā karuṇāya pavatto vihāroti katvā parahitapaṭipattivihāro idha ‘‘karuṇāvihāro’’ti veditabbo. Tasmāti accantasaṃyogatthasambhavato. Tadatthajotanatthanti vuttanayena upayogavibhattiyā tadatthassa jotanatthaṃ upayoganiddeso kato yathā ‘‘māsaṃ sajjhāyati, divasaṃ bhuñjatī’’ti. Tenāti yena kāraṇena abhidhamme, ito aññesu ca suttapadesu bhummavacanassa adhikaraṇattho, bhāvenabhāvalakkhaṇattho ca, vinaye karaṇavacanassa hetuattho, karaṇattho ca idha upayogavacanassa accantasaṃyogattho sambhavati, tenāti attho. Etanti yathā vuttassatthassa saṅgahagāthāpadaṃ aññatrāti abhidhamme ito aññesu suttapadesu, vinaye ca. Samayoti samayasaddo. Saddeyeva hi vibhattiparā bhavatiatthe asambhavato. Soti sveva samayasaddo.
“此处‘如此’等表语，乃为表示极其结合意义之表述，极其以良善作为结合，组合则为极其结合。如此事实。如此成性。如何生？谓“若在”及诸类语句。‘极其’自开端至教诲终结，止于一时一致，持续不绝之义也。‘仁慈行’乃以利益他人之行为之称谓。因其具悲悯因故，教导时以利益他人之行称之“仁慈行”，非为悲悯成就之行为。于教说时，所述法话的对象知识及法相皆是含有大悲之感情。因不同义故，因此称为受悲之行。故此为极其结合基础之义。以标示义为止，谓如“月明，日食”之示说。是以“因”于阿毗达摩、经文中表场所、原因义，律中作原因义时，因“如是”、“如是类”之极其结合义产生。是也。“时”即时间之语，自声入义转换中产生，义以无碍。故“时”即为“时”之义。
Evaṃ attano matiṃ dassetvā idāni porāṇācariyamatiṃ dassetuṃ ‘‘porāṇā panā’’tiādi vuttaṃ. Porāṇāti ca purimā aṭṭhakathācariyā. ‘‘Tasmiṃ samaye’’ti vā…pe… ‘‘ekaṃ samaya’’nti vā esa bhedoti sambandho. Abhilāpamattabhedoti vacanamattena bhedo viseso, na pana atthena, tenāha ‘‘sabbattha bhummamevattho’’ti, sabbesupi atthato ādhāro eva atthoti vuttaṃ hoti . Iminā ca vacanena suttavinayesu vibhattivipariṇāmo kato, bhummatthe vā upayogakaraṇavibhattiyo siddhāti dasseti. ‘‘Tasmā’’tiādinā tesaṃ matidassane guṇamāha.
由此示现己见现以显现古师之见，谓“古者如是”云起。古者即先前之注疏师。谓“彼时”与“一时”之异，是关系之异。有言语中差别，为文体差异，不为义差异。故语云“普遍实境等”，表示所有情况下，根本仅以义为依归。如是文辞变化中，分别义用或功能之区分成立。以“故”起谓对该等见解指出优势。
Bhāriyaṭṭhena garu. Tadevatthaṃ saṅketato samattheti ‘‘garuṃ hī’’tiādinā saṅketavisayo hi saddo taṃvavatthitoyeva cesa atthabodhakoti. Garunti garukātabbaṃ janaṃ. ‘‘Loke’’ti iminā na kevalaṃ sāsaneyeva, lokepi garukātabbaṭṭhena bhagavāti saṅketasiddhīti dasseti. Yadi garukātabbaṭṭhena bhagavā, atha ayameva sātisayaṃ bhagavā nāmāti dassento ‘‘ayañcā’’tiādimāha. Tathā hi lokanātho aparimitanirupamappabhāvasīlādiguṇavisesasamaṅgitāya, sabbānatthaparihārapubbaṅgamāya niravasesahitasukhavidhānatapparāya niratisayāya payogasampattiyā sadevamanussāya pajāya accantupakāritāya ca aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ uttamaṃ gāravaṭṭhānanti. Na kevalaṃ lokeyeva, atha kho sāsanepīti dasseti ‘‘porāṇehī’’tiādinā, porāṇehīti ca aṭṭhakathācariyehīti attho. Seṭṭhavācakavacanampi seṭṭhaguṇasahacaraṇato seṭṭhamevāti vuttaṃ ‘‘bhagavāti vacanaṃ seṭṭha’’nti. Vuccati attho, etenāti hi vacanaṃ, saddo. Atha vā vuccatīti vacanaṃ, attho, tasmā yo ‘‘bhagavā’’ti vacanena vacanīyo attho, so seṭṭhoti attho. Bhagavāti vacanamuttamanti etthāpi eseva nayo. Gāravayuttoti garubhāvayutto garuguṇayogattā, sātisayaṃ vā garukaraṇārahatāya gāravayutto, gāravārahoti attho. Yena kāraṇattayena so tathāgato garu bhāriyaṭṭhena, tena ‘‘bhagavā’’ti vuccatīti sambandho. Garutākāraṇadassanañhetaṃ padattayaṃ. ‘‘Sippādisikkhāpakāpi garūyeva nāma honti, na ca gāravayuttā, ayaṃ pana tādiso na hoti, tasmā garūti katvā ‘gāravayutto’ti vutta’’nti keci. Evaṃ sati tadetaṃ visesanapadamattaṃ, purimapadadvayameva kāraṇadassanaṃ siyā.
“庄重由重处生”，此者从指示标记得明，“庄重”“庄严”等语音义理均在此。谓庄严者应庄重待人。“世间”非仅说法范围，庄严应遍于世间，故谓“世尊”因庄重而成庄重存在。如若庄重为世尊，斯意谓此乃强调是庄重用意，遂言“此人亦当庄重”。因世尊为世间主，其具无量殊胜品德，为利益众生、普降幸福故，其庄重为最上庄重，非仅世间所极。且先前注疏云“世尊”词即为最尊称，且为德行之最胜者称。此庄重连结且具养成醒性，名为庄重用意。以此因故故称“世尊”者，故词义即荣者。又称庄重者，因承示业教及戒律而庄严故得名。亦有人云“技艺等教诲者亦庄重，非此特指庄重者，故此乃特指庄重之义。”如是观之，此为因相应因缘所成庄重体现。
Apicāti atthantaravikappatthe nipāto, aparo nayoti attho. Tattha –
“即‘亦’”字于意义转换处即为另一种说法。此为异说也。
‘‘Vaṇṇagamo vaṇṇavipariyāyo,
“色之变与色之反转，”
Dve cāpare vaṇṇavikāranāsā;
两者皆为色相变化的变异，
Dhātūnamatthātisayena yogo,
由于诸元素本质的浓厚聚合，
Taduccate pañcavidhā niruttī’’ti. –
称之为五种言说。——
Vuttaṃ niruttilakkhaṇaṃ gahetvā, ‘‘pisodarādīni yathopadiṭṭha’’nti vuttasaddanayena vā pisodarādiākatigaṇapakkhepalakkhaṇaṃ gahetvā lokiya lokuttarasukhābhinibbattakaṃ sīlādipārappattaṃ bhāgyamassa atthīti ‘‘bhāgyavā’’ti vattabbe ‘‘bhagavā’’ti vuttanti āha ‘‘bhāgyavā’’ti. Tathā anekabhedabhinnakilesasatasahassāni, saṅkhepato vā pañcamāre abhañjīti ‘‘bhaggavā’’ti vattabbe ‘‘bhagavā’’ti vuttanti dasseti ‘‘bhaggavā’’ti iminā. Loke ca bhaga-saddo issariyadhammayasasirīkāmapayattesu chasu dhammesu pavattati, te ca bhagasaṅkhātā dhammā assa santīti bhagavāti atthaṃ dassetuṃ ‘‘yutto bhagehi cā’’ti vuttaṃ. Kusalādīhi anekabhedehi sabbadhamme vibhaji vibhajitvā vivaritvā desesīti ‘‘vibhattavā’’ti vattabbe ‘‘bhagavā’’ti vuttanti āha ‘‘vibhattavā’’ti. Dibbabrahmaariyavihāre, kāyacittaupadhiviveke, suññatānimittāppaṇihitavimokkhe, aññe ca lokiyalokuttare uttarimanussadhamme bhaji sevi bahulamakāsīti ‘‘bhattavā’’ti vattabbe ‘‘bhagavā’’ti vuttanti dasseti ‘‘bhattavā’’ti iminā. Tīsu bhavesu taṇhāsaṅkhātaṃ gamanamanena vantaṃ vamitanti ‘‘bhavesu vantagamano’’ti vattabbe bhavasaddato bha-kāraṃ gamanasaddato ga-kāraṃ vantasaddato va-kāraṃ ādāya, tassa ca dīghaṃ katvā vaṇṇavipariyāyena ‘‘bhagavā’’ti vuttanti dassetuṃ ‘‘vantagamano bhavesū’’ti vuttaṃ. ‘‘Yato bhāgyavā, tato bhagavā’’tiādinā paccekaṃ yojetabbaṃ. Assa padassāti ‘‘bhagavā’’ti padassa. Vitthāratthoti vitthārabhūto attho. ‘‘So cā’’tiādinā ganthamahattaṃ pariharati. Vuttoyeva, na pana idha pana vattabbo visuddhimaggassa imissā aṭṭhakathāya ekadesabhāvatoti adhippāyo.
佛典中取用言说特征，谓之『实说』，以便通达例如毒蛇等法之详细记述，以利于世俗及出世间之安乐，及于戒律等修习成功，故称之为有福者，谓之『有福者』。多种忿恚不同种类成千上万略称为第五星类，即称『有福者』，此义指说『有福者』；世间亦有以『福』为名之言，谓欲求天王权力、美色荣华之六事，称为福法，此福法即佛所说之法，故曰『与福相应』。又分诸善等法，广说，称为『分别者』，此亦称『有福者』；又于天人梵天圣人之所乐空处寂灭等法，称为『享有者』，此亦称『有福者』，此义由此显现。于三界中名为渴爱所引的流转苦诸行，称为『生有流转』，音转俗名作『生有流转』，因取这生有之转动音变，故长写为『有福者』，以显其涵义。由『有福者』至『有福者』如此转化，须分辨。此字即是『有福者』之词。详解称为展开义。句子加以承接去取，经文句式并不任意增减。只是此处为清净道之经注，具有唯一性之主张。——
Apica bhage vani, vamīti vā bhagavā. So hi bhage sīlādiguṇe vani bhaji sevi, te vā bhagasaṅkhāte sīlādiguṇe vineyyasantānesu ‘‘kathaṃ nu kho uppajjeyyu’’nti vani yāci patthayi, evaṃ bhage vanīti bhagavā, bhage vā siriṃ, issariyaṃ, yasañca vami kheḷapiṇḍaṃ viya chaḍḍayi. Tathā hi bhagavā hatthagataṃ cakkavattisiriṃ, catudīpissariyaṃ, cakkavattisampattisannissayañca sattaratanasamujjalaṃ yasaṃ anapekkho chaḍḍayi. Atha vā bhāni nāma nakkhattāni, tehi samaṃ gacchanti pavattantīti bhagā ākārassa rassaṃ katvā, sineruyugandharādigatā bhājanalokasobhā. Tā bhagā vami tappaṭibaddhachandarāgappahānena pajahi, evaṃ bhage vamīti bhagavāti evamādīhi tattha tatthāgatanayehi cassa attho vattabbo, amhehi pana so ganthabhīrujanānuggahaṇatthaṃ, ganthagarutāpariharaṇatthañca ajjhupekkhitoti.
又于『福』字，音变作『有流转』，意为『享有福报者』。此者因其具戒等功德，降伏色心而住，故称『有福者』。世间依名戒等功德，产生问疑：『欲如何而生？』故称为有流转，即有福者。譬如佛拥有天王之王象征、四洲光荣、天王财富七宝无碍之荣，舍弃而不顾。又有名星辰，等同而行盛明，散布光辉，色彩灿烂庄严世间。此福名者，修除世间习气之贪欲等故断舍离，故读作有流转福报之意。由此诸义故，此当作『有福者』，以及依此义而转为『有福者』。凡此皆为传出具体内涵，供彼处讲说者缘起说明。然本篇中，此纲领为编写者牧养学人附属而设，不失为集摄文字。——
Evametesaṃ avayavatthaṃ dassetvā idāni samudāyatthaṃ dassento purimapadattayassa samudāyatthena vuttāvasesena tesamatthānaṃ paṭiyogitāya tenāpi saha dassetuṃ ‘‘ettāvatā’’tiādimāha. Ettāvatāti etassa ‘‘evaṃ me suta’’nti vacanena ‘‘ekaṃ samayaṃ bhagavā’’ tivacanenāti imehi sambandho. Etthāti etasmiṃ nidānavacane. Yathāsutaṃ dhammaṃ desentoti ettha anta-saddo hetuattho. Tathādesitattā hi paccakkhaṃ karoti nāma. Esa nayo aparatthāpi. ‘‘Yo kho ānanda, mayā dhammo ca…pe… satthā’’ti vacanato dhammassa satthubhāvapariyāyo vijjatevāti katvā ‘‘dhammasarīraṃ paccakkhaṃ karotī’’ti vuttaṃ. Dhammakāyanti hi bhagavato sambandhībhūtaṃ dhammasaṅkhātaṃ kāyanti attho. Tathā ca vuttaṃ ‘‘dhammakāyoti bhikkhave, tathāgatassetaṃ adhivacana’’nti. Taṃ pana kimatthiyanti āha ‘‘tenā’’tiādi. Tenāti ca tādisena paccakkhakaraṇenāti attho. Idaṃ adhunā vakkhamānasuttaṃ pāvacanaṃ pakaṭṭhaṃ uttamaṃ buddhassa bhagavato vacanaṃ nāma. Tasmā tumhākaṃ atikkantasatthukaṃ atītasatthukabhāvo na hotīti attho. Bhāvappadhāno hi ayaṃ niddeso, bhāvalopo vā, itarathā pāvacanameva anatikkantasatthukaṃ, satthuadassanena pana ukkaṇṭhitassa janassa atikkantasatthukabhāvoti attho āpajjeyya, evañca sati ‘‘ayaṃ vo satthāti satthuadassanena ukkaṇṭhitaṃ janaṃ samassāsetī’’ tivacanena saha virodho bhaveyyāti vadanti. Idaṃ pāvacanaṃ satthukiccanipphādanena na atītasatthukanti pana attho. Satthūti kammatthe chaṭṭhī, samāsapadaṃ vā etaṃ satthuadassanenāti. Ukkaṇṭhanaṃ ukkaṇṭho, kicchajīvitā. ‘‘Kaṭha kicchajīvane’’ti hi vadanti. Tamito pattoti ukkaṇṭhito, anabhiratiyā vā pīḷito vikkhittacitto hutvā sīsaṃ ukkhipitvā uddhaṃ kaṇṭhaṃ katvā ito cito ca olokento āhiṇḍati, viharati cāti ukkaṇṭhito niruttinayena, taṃ ukkaṇṭhitaṃ. Saddasāmatthiyādhigatamatto cesa, vohārato pana anabhiratiyā pīḷitanti attho. Esa nayo sabbattha. Samassāsetīti assāsaṃ janeti.
于是对诸分项解释完毕，现欲揭示总集之旨，以上前文因缘作为引合，借此示现意义，与此相关者同表述『如此已足』，即『如是我闻』等起头，谓单一时代世尊所说。『于此』指于最初因缘语句中。正如所闻导师教法的结语，昭示教法之因缘。此乃概序之说。或谓此理非凡之道理。『哦，阿难，此法由我所说，』依此言示法师角色，谓法身之显现。所谓法身，是指与世尊相应之法蕴体。又称曰『法身』者，正如世尊此称。复问此义者，答以因此显明之缘故。因缘即以此种纯净显明之因缘。今所讲释论即为佛陀尊者之正言殊语。故诸汝勿轻视既往导师，方显目的不在取彼往昔导师，而系于当前解释，此为重义。此义重心提示若非不舍旧师而忘记，而为现时诠释传承，实示教法连绵。以此讲显，欲阻止因误解教理而生贪恨之隙。有谓此智慧研讨并非着眼于弃绝旧教学者，而以现时教理发扬为根本。言『师者』是指行持所托之师，广义而言。厌恶者所生烦恼、苦恼、忧虑称为『厌恶』，由烦恼生恶心心动，头颅上扬翻转，左右顾盼，乃至作息生活皆有『厌恶』之名。此名常见，故曰『厌恶』。烦恼即由言语之义摄受。此义适用于各处。此厌恶为内心苦恼谓之恼恨。称为搅扰心。
Tasmiṃ samayeti imassa suttassa saṅgītisamaye. Kāmaṃ vijjamānepi bhagavati evaṃ vattumarahati, idha pana avijjamāneyeva tasmiṃ evaṃ vadati, tasmā sandhāyabhāsitavasena tadatthaṃ dassetīti āha ‘‘avijjamānabhāvaṃ dassento’’ti. Parinibbānanti anupādisesanibbānadhātuvasena khandhaparinibbānaṃ. Tenāti tathāsādhanena. Evaṃvidhassāti evaṃpakārassa, evaṃsabhāvassātipi attho. Nāma-saddo garahāyaṃ nipāto ‘‘atthi nāma ānanda theraṃ bhikkhuṃ vihesiyamānaṃ ajjhupekkhissathā’’tiādīsu (a. ni. 5.166) viya, tena ediso api bhagavā parinibbuto, kā nāma kathā aññesanti garahatthaṃ joteti. Ariyadhammassāti ariyānaṃ dhammassa, ariyabhūtassa vā dhammassa. Dasavidhassa kāyabalassa, ñāṇabalassa ca vasena dasabaladharo. Vajirassa nāma maṇivisesassa saṅghāto samūho ekagghano, tena samāno kāyo yassāti tathā. Idaṃ vuttaṃ hoti – yathā vajirasaṅghāto nāma na aññena maṇinā vā pāsāṇena vā bhejjo, api tu soyeva aññaṃ maṇiṃ vā pāsāṇaṃ vā bhindati. Teneva vuttaṃ ‘‘vajirassa natthi koci abhejjo maṇi vā pāsāṇo vā’’ti, evaṃ bhagavāpi kenaci abhejjasarīro. Na hi bhagavato rūpakāye kenaci antarāyo kātuṃ sakkāti. Nāmasaddassa garahājotakattā pi-saddo sampiṇḍanajotako ‘‘na kevalaṃ bhagavāyeva, atha kho aññepī’’ti. Ettha ca evaṃguṇasamannāgatattā aparinibbutasabhāvena bhavituṃ yuttopi esa parinibbuto evāti pakaraṇānurūpamatthaṃ dassetuṃ ‘‘eva’’ntiādi vuttanti daṭṭhabbaṃ. Āsā patthanā kena janetabbā, na janetabbā evāti attho. ‘‘Ahaṃ ciraṃ jīviṃ, ciraṃ jīvāmi, ciraṃ jīvissāmi, sukhaṃ jīviṃ, sukhaṃ jīvāmi, sukhaṃ jīvissāmī’’ti majjanavasena uppanno māno jīvitamado nāma, tena matto pamatto tathā. Saṃvejetīti saṃvegaṃ janeti, tatoyeva assa janassa saddhamme ussāhaṃ janeti. Saṃvejanañhi ussāhahetu ‘‘saṃviggo yoniso padahatī’’ti vacanato.
此处所说“当时”指的是该经文所记录的诵经集会时。虽然当时世尊尚能观察欲念，他讲说法时却如是说；但在未观察或未觉知欲念时，却以无明现象为前提如此言说，因此用以表达此义而说“显示无明的存在”。所谓般涅槃即无所依止般涅槃的境界即色蕴的灭尽。由此得名“彻底证得”的。亦就是说，照此方法、依此性质，因此得名。名称一词乃助词，用于强调，于“有名者，阿难长老对于受恶言指责的比库定当平静观照”等处经文中亦有此用法(《增支部》5.166)；借此世尊的涅槃，犹如名称被污辱，正彰显其真实意义。所谓圣法，是指诸圣者之法，或真如之法。十力法中具有身力与智慧力，故称十力持者。犹如名为“金刚”的宝石群体集合，在无他等宝石压碎不了它的情况下，金刚可破他宝石，故云“无有不可破之宝石”，世尊之身亦如是不可破坏，无任何形色之障碍。名称之辱并非单指世尊，而亦指他故。此处谓因堪具此种性质、非灭尽者之集会亦应得存在，故以此得名般涅槃。欲望、意志等如何生起与不生起，正如“我久活、久生、快乐活着”的心态的沉迷，即是由贪欲而生之痴迷。此为忧惧生起之由，呼应法立之勇猛生起，因有焦虑故语曰“忧惧者明智制伏”，说明一切善法由专注产生。
Desanāsampattiṃ niddisati vakkhamānassa sakalasuttassa ‘‘eva’’nti nidassanato. Sāvakasampattinti suṇantapuggalasampattiṃ niddisati paṭisambhidāppattena pañcasu ṭhānesu bhagavatā etadagge ṭhapitena, pañcasu ca kosallesu āyasmatā dhammasenāpatinā pasaṃsitena mayā mahāsāvakena sutaṃ, tañca kho sayameva sutaṃ na anussutaṃ, na ca paramparābhatanti atthassa dīpanato. Kālasampattiṃ niddisati bhagavātisadasannidhāne payuttassa samayasaddassa buddhuppāda-paṭimaṇḍita-samaya-bhāva-dīpanato. Buddhuppādaparamā hi kālasampadā. Tenetaṃ vuccati –
当法义成熟，宣说者持诵完整经文时，以“如此”表达。因此弟子成就，意指听闻者成就之状，见诸《巴利藏经》释论设在五处之见解，且获诸有德圣众（大弟子）赞叹，此为亲见之闻，不为传承所伪造。所谓时代成熟，是指因世尊无上临在而生起的时机现象，此乃佛陀出世的最佳时刻。因此称之为：
‘‘Kappakasāyakaliyuge , buddhuppādo aho mahacchariyaṃ;
“劫末黑暗时代，佛陀出世，伟大奇迹；
Hutavahamajjhe jātaṃ, samuditamakarandamaravinda’’nti. (dī. ni. ṭī. 1.1; saṃ. ni. ṭī. 1.1);
火焰熊熊之中诞生，如同盛开的甘露莲。”（《释论》1.1；《增支部》1.1）
Tassāyamattho – kappasaṅkhātakālasañcayassa lekhanavasena pavatte kaliyugasaṅkhāte sakarājasammate vassādisamūhe jāto buddhuppādakhaṇasaṅkhāto dinasamūho andhassa pabbatārohanamiva kadāci pavattanaṭṭhena, accharaṃ paharituṃ yuttaṭṭhena ca mahacchariyaṃ hoti. Kimiva jātanti ce? Hutavahasaṅkhātassa pāvakassa majjhe sammā uditamadhumantaṃ aravindasaṅkhātaṃ vārijamiva jātanti. Desakasampattiṃ niddisati guṇavisiṭṭhasattuttamagāravādhivacanato.
其意是－由于劫名定时代聚合，一般认为佛陀生日发生于劫末黑暗时代，岁月与时机汇聚如登山之时，乃至时机成熟能击破黑暗之伟大奇迹。何故如此生者？正如火焰之中心撒播甘露莲花般绽开清凉光辉。上述次第所现，乃因教法特质至优及众生尊敬所致。
Evaṃ padachakkassa padānukkamena nānappakārato atthavaṇṇanaṃ katvā idāni ‘‘antarā ca rājagaha’’ntiādīnaṃ padānamatthavaṇṇanaṃ karonto ‘‘antarā cā’’tiādimāha. Antarā ca rājagahaṃ antarā ca nāḷandanti ettha samabhiniviṭṭho antarā-saddo dissati sāmaññavacanīyatthamapekkhitvā pakaraṇādisāmatthiyādigatatthamantarenāti attho. Evaṃ panassa nānatthabhāvo payogato avagamīyatīti dasseti ‘‘tadantara’’ntiādinā. Tattha tadantaranti taṃ kāraṇaṃ. Mañca tañca mantenti, kimantaraṃ kiṃ kāraṇanti attho. Vijjantarikāyāti vijjuniccharaṇakkhaṇe. Dhovantī itthī addasāti sambandho. Antaratoti hadaye. Kopāti cittakālussiyakaraṇato cittapakopā rāgādayo. Antarā vosānanti ārambhanipphattīnaṃ vemajjhe pariyosānaṃ āpādi. Apicāti tathāpi, evaṃ pabhavasampannepīti attho. Dvinnaṃ mahānirayānanti lohakumbhīniraye sandhāyāha. Antarikāyāti antarena. Rājagahanagaraṃ kira āvijjhitvā mahāpetaloko. Tattha dvinnaṃ mahālohakumbhīnirayānaṃ antarena ayaṃ tapodā nadī āgacchati, tasmā sā kuthitā sandatīti. Svāyamidha vivare pavattati tadaññesamasambhavato. Ettha ca ‘‘tadantaraṃ ko jāneyya, (a. ni. 6.44; 10.75) etesaṃ antarā kappā, gaṇanāto asaṅkhiyā, (bu. vaṃ. 28.9) antarantarā kathaṃ opātetī’’tiādīsu (ma. ni. 2.426; pahā. va. 66; cūḷava. 376) viya kāraṇavemajjhesu vattamānā antarāsaddāyeva udāharitabbā siyuṃ, na pana cittakhaṇavivaresu vattamānā antarikaantarasaddā . Antarāsaddassa hi ayamatthuddhāroti. Ayaṃ panetthādhippāyo siyā – yesu atthesu antarikasaddo, antarasaddo ca pavattati, tesu antarāsaddopīti samānatthattā antarāsaddatthe vattamāno antarikasaddo, antarasaddo, ca udāhaṭoti. Atha vā antarāsaddoyeva ‘‘yassantarato’’ti (udā. 20) ettha gāthābandhasukhatthaṃ rassaṃ katvā vutto –
如此经文的字义相续，以多方面诠释意义，现对“antarā ca rājakāha”（中间为王舍城）等词义作解释。“antarā ca”表达中介之意，如王舍城乃介于某处及某处之间，语意符合一般用法，依据语境及上下文考虑。此处“antarā”表“中间”，意即“中隔”或“心中”或“内在之因”，“kopā”等表心生之怒，此乃心中烦恼种种。词“antarā vosānti”指障碍如烦恼的阻隔。且“apī ca”意为“即便如此”，说明即使有此状况亦然。大地火坑间隔称“二大地狱”，名为“lohakuṃbhīniraya”，中间也称“antarikā”。王舍城陷无明故为恶鬼居所，恶狱之间有河流穿行，故称彼岸困苦。现世界即其界边界处，若有人不知此境常态，便捉摸不定其间之隔如何，故有“tadantaraṃ ko jāneyya”等言，依《增支部》6.44、10.75，及《毗耶娑》《小部》释经等文，此处间隔时段虽无数，但难以琢磨间隔之间如何消逝。故以间隔音作例证，示意间隔中又有间隔，见闻相续，层次复杂。但非瞬时显现之间隔音，乃真实存在的间隔音。此为本段重点，表明间隔与内部声音之不同时相，乃出于界别的区分。又引此音为示例，令读者明白词义之精准。接着，有“yana antarato”等用语，写以比喻示明。
‘‘Yassantarato na santi kopā,
‘心中无怒忿，
Itibhavābhavatañca vītivatto;
往来生死皆已断灭；
Taṃ vigatabhayaṃ sukhiṃ asokaṃ,
于是无惧无忧，安乐无愁，
Devā nānubhavanti dassanāyā’’ti. (udā. 20); –
诸天亦能感得此种妙见。’（《偈颂经》第20偈）；
Hi ayaṃ udāne bhaddiyasutte gāthā. Soyeva ika-saddena sakatthapavattena padaṃ vaḍḍhetvā ‘‘antarikāyā’’ti ca vutto, tasmā udāharaṇodāharitabbānamettha virodhābhāvo veditabboti. Kimatthaṃ atthavisesaniyamo katoti āha ‘‘tasmā’’tiādi. Nanu cettha upayogavacanameva, atha kasmā sambandhīyattho vutto, sambandhīyatthe vā kasmā upayogavacanaṃ katanti anuyogasambhavato taṃ pariharituṃ ‘‘antarāsaddena panā’’tiādi vuttaṃ, tena sambandhīyatthe sāmivacanappasaṅge saddantarayogena laddhamidaṃ upayogavacananti dasseti, na kevalaṃ sāsaneva, lokepi evamevidaṃ laddhanti dassento ‘‘īdisesu cā’’tiādimāha. Visesayogatādassanamukhena hi ayamatthopi dassito. Ekenapi antarā-saddena yuttattā dve upayogavacanāni kātabbāni. Dvīhi pana yoge kā kathāti atthassa sijjhanato. Akkharaṃ cintenti liṅgavibhattiyādīhīti akkharacintakā, saddavidū. Akkhara-saddena cettha tammūlakāni padādīnipi gahetabbāni. Yadipi saddato ekameva yujjanti, atthato pana so dvikkhattuṃ yojetabbo ekassāpi padassa āvuttiyādinayena anekadhā sampajjanatoti dasseti ‘‘dutiyapadenapī’’tiādinā. Ko pana doso ayojiteti āha ‘‘ayojiyamāne upayogavacanaṃ na pāpuṇātī’’ti. Dutiyapadaṃ na pāpuṇātīti attho saddantarayogavasā saddeyeva sāmivacanappasaṅge upayogavibhattiyā icchitattā. Saddādhikāro hi vibhattipayogo.
此偈出自《偈颂经》，意在说明上述比喻中反复使用‘antarikāyā’一词是为了强调无止无间的状态，因此不存在矛盾。此处‘tasmā’（因此）一词表明因果关系，且‘antarasaddena panā’（借助中间之词）之说是为排除歧义，说明上下文对词语使用的关联性和约束性。因为词语结合方式不同，须作区分理解，不仅是依教法，世间亦有类似用法，此处特指上述情况。二词合成所表现的意义虽只是一，但因叠加重复及语境不同，实有多种辨别需要。对此，因语言结构上的区别，需分别对词根和词形加以把握和考量。虽然词根相同，意义上却须区别视之，第二词亦不可忽视。若不细察，语境中词语连接便难达成准确含义，因此即使第二词亦不可忽略。这些理由说明语言合成需要符合使用逻辑，符合句法联系，因此强调词义层级的准确结合。
Addhāna-saddo dīghapariyāyoti āha ‘‘dīghamagga’’nti. Kittāvatā pana so dīgho nāma tadatthabhūtoti codanamapaneti ‘‘addhānagamanasamayassa hī’’tiādinā. Addhānagamanasamayassa vibhaṅgeti gaṇabhojanasikkhāpadādīsu addhānagamanasamayasaddassa padabhājanīyabhūte vibhaṅge (pāci. 217). Aḍḍhayojanampi addhānamaggo, pageva taduttari. Aḍḍhameva yojanassa aḍḍhayojanaṃ, dvigāvutamattaṃ. Idha pana catugāvutappamāṇaṃ yojanameva, tasmā ‘‘addhānamaggapaṭipanno’’ti vadatīti adhippāyo.
『道路』一词乃『长途』之同义词，故言'长路'。然而，何为所谓'长途'？注疏以『因长途旅行之时节……』等语消解此疑难。所谓'长途旅行时节之分别'，乃指群食学处等条文中，凡关于'长途旅行时节'一词，属于词句解析分别之处〔参见巴吉帝亚第二一七条〕。即便半由旬亦是长途之路，何况更远。半个由旬即所谓'半由旬'，等于两嘎乌达之量。然而此处所说之由旬为四嘎乌达之量，因此方言'踏上长途之路'，此乃其意趣所在。
Mahantasaddo uttamattho, bahvattho ca idhādhippetoti āha ‘‘mahatā’’tiādi. Guṇamahattenāti appicchatādiguṇamahantabhāvena. Saṅkhyāmahattenāti gaṇanamahantabhāvena. Tadevatthaṃ samattheti ‘‘so hī’’tiādinā. So bhikkhusaṅghoti idha āgato tadā parivārabhūto bhikkhusaṅgho. Mahāti uttamo. Vākyepi hi tamicchanti payogavasā. Appicchatāti nillobhatā saddo cettha sāvaseso, attho pana niravaseso. Na hi ‘‘appalobhatāti abhitthavitumarahatī’’ti aṭṭhakathāsu vuttaṃ. Majjhimāgamaṭīkākāro pana ācariyadhammapālatthero evamāha ‘‘appasaddassa parittapariyāyaṃ manasi katvā ‘byañjanaṃ sāvasesaṃ viyā’ti (mahāni. aṭṭha. 85) aṭṭhakathāyaṃ vuttaṃ. Appasaddo panettha ‘abhāvattho’ tipi sakkā viññātuṃ ‘appābādhatañcasañjānāmī’tiādīsu (ma. ni. 1.225) viyā’’ti. Saṅkhyāyapi mahāti gaṇanāyapi bahu ahosi, ‘‘bhikkhusaṅgho’’ti padāvatthikantavacanavasena saṃvaṇṇetabbapadassa chedanamiva hotīti tadaparāmasitvā ‘‘tena bhikkhusaṅghenā’’ti puna vākyāvatthikantavacanavasena saṃvaṇṇetabbapadena sadisīkaraṇaṃ. Esā hi saṃvaṇṇanakānaṃ pakati, yadidaṃ vibhattiyānapekkhāvasena yathārahaṃ saṃvaṇṇetabbapadatthaṃ saṃvaṇṇetvā puna tattha vijjamānavibhattivasena parivattetvā nikkhipananti. Diṭṭhisīlasāmaññena saṃhatattā saṅghoti imamatthaṃ vibhāvento āha ‘‘diṭṭhisīlasāmaññasaṅghātena samaṇagaṇenā’’ti. Ettha pana ‘‘yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharatī’’ti (dī. ni. 3.324, 356; ma. ni. 1.492; 3.54; pari. 274) evaṃ vuttāya diṭṭhiyā. ‘‘Yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni, tathārūpesu sīlesu sīlasāmaññagato viharatī’’ti (dī. ni. 3.323; ma. ni. 1.492; 3.54; a. ni. 6.11; pari. 274) evaṃ vuttānañca sīlānaṃ sāmaññena saṅghāto saṅghaṭito sametoti diṭṭhisīlasāmaññasaṅghāto, samaṇagaṇo, diṭṭhisīlasāmaññena saṃhatoti vuttaṃ hoti. ‘‘Diṭṭhisīlasāmaññasaṅghāṭasaṅkhātenā’’ tipi pāṭho. Tathā saṅkhātena katitenāti attho. Tathā hi diṭṭhisīlādīnaṃ niyatasabhāvattā sotāpannāpi aññamaññaṃ diṭṭhisīlasāmaññena saṃhatā, pageva sakadāgāmiādayo, tathā ca vuttaṃ ‘‘niyato sambodhiparāyaṇo’’ti, (saṃ. ni. 2.41; 5.198, 1004) ‘‘aṭṭhānametaṃ bhikkhave, anavakāso, yaṃ diṭṭhisampanno puggalo sañciccapāṇaṃ jīvitā voropeyya, netaṃ ṭhānaṃ vijjatī’’ti ca ādi. Ariyapuggalassa hi yattha katthaci dūre ṭhitāpi attano guṇasāmaggiyā saṃhatatāyeva, ‘‘tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati, (ma. ni. 1.492) tathārūpesu sīlesu sīlasāmaññagato viharatī’’ti (ma. ni. 1.492) vacanato pana puthujjanānampi diṭṭhisīlasāmaññena saṃhatabhāvo labbhatiyeva. Saddhiṃ-saddo ekatoti atthe nipāto. Pañca…pe… mattānīti pañca-saddena mattasaddaṃ saṅkhipitvā bāhiratthasamāso vutto. Etesanti bhikkhusatānaṃ. Puna pañca mattā pamāṇāti byāso, nikāralopo cettha napuṃsakaliṅgattā.
“大者之声”意谓最崇高，意义广泛，此处所指即上述所摄之义，故称“大者”诸类。按义分为品德广大，即“有限欲望以前之广大品德”；数目广大，谓“以计数之广大”；如是者的确意称为“如此也”之类。如“是比库僧团”，当时此处到来，已成比库僧团。“大”即最高也。语句亦如此欲求，根据语用之便。所谓“有限欲望”者，未尽求也，然义无缺漏。《注疏》未谓“有限欲望者，喻为不求之境界”。中部经注师佛音尊者云：“以有限声小段旋转为例，虽大体细节不全，含义却是完备”，“有限声”指“不能、未障碍之意义概念”，如《中部经·一》中说。本义指依数之广大且依数之广大。此外“比库僧团”作为词义条件语可割断，遂以“由此比库僧团”再次以词义条件语之词标类似说明。此为训诂中常见，由分解依存性依据，适当已拆解之义初明，再于后续由涉及分解再返原义处以总结收摄，此谓说明法。《论书》谓之譬喻和转述。以见解戒律共同而成的僧团为例，称“见解戒律合一之僧团”，又说“由见解戒律合一之僧团与沙门众”，此乃区别谓语词，且谓“见解戒律合一者，即是沙门众的本质团体”，是此理义也。此处载：“见解是圣者之导引，能使正断苦灭；依此如理见，居于见解合一之处。”“见解者，行品等具足，清净且不可破坏之戒为见解合一之基。”“如是戒之合一，名见解戒律之合体，谓沙门群体之合一。于是称见解戒律合体为沙门群。”又有三种通读：“见解戒律合称”、“二合称故作合称”、“合称谓之”。如此解，因见戒的定性，各圣人虽异而依见戒合一，且俗众亦因见解戒律合一而获归属。声合一以意为义，谓“五……等以五声合演，外义盟约之”。此乃说明众比库。五声意指比库多数。
Suppiyoti tassa nāmameva, na guṇādi. Na kevalaṃ bhikkhusaṅghena saddhiṃ bhagavāyeva, atha kho suppiyopi paribbājako brahmadattena māṇavena saddhinti puggalaṃ sampiṇḍeti, tañca kho maggapaṭipannasabhāgatāya eva, na sīlācārādisabhāgatāyāti vuttaṃ ‘‘pi-kāro’’tiādi. Sukhuccāraṇavasena pubbāparapadānaṃ sambandhamattakarabhāvaṃ sandhāya ‘‘padasandhikaro’’ti vuttaṃ, na pana sarabyañjanādisandhibhāvaṃ, tenāha ‘‘byañjanasiliṭṭhatāvasena vutto’’ti, etena padapūraṇamattanti dasseti. Apica avadhāraṇatthopi kho-saddo yutto ‘‘assosi kho verañjo brāhmaṇo’’tiādīsu (pārā. 1) viya, tena addhānamaggapaṭipanno ahosiyeva, nāssa maggapaṭipattiyā koci antarāyo ahosīti ayamattho dīpito hoti. Sañjayassāti rājagahavāsino sañjayanāmassa paribbājakassa, yassa santike paṭhamaṃ upatissakolitāpi pabbajiṃsu channaparibbājakova , na acelakaparibbājako. ‘‘Yadā, tadā’’ti ca etena samakālameva addhānamaggapaṭipannataṃ dasseti. Atītakālattho pāḷiyaṃ hotisaddo yogavibhāgena, taṃkālāpekkhāya vā evaṃ vuttaṃ, tadā hotīti attho.
“Suppiyo”仅为名称，无品德义。非仅比库僧团同心，且Suppiyo亦为游方者婆罗门子弟信服之，且彼亦为修证圣道之会所成员，非仅遵守戒律等。“pi-kāro”等语由此而出。依舒适善行之意，前后词关系略作关联，称“词节衔接者”，非由复杂音节衔接，即谓“由于标志语尾之缘故”，此表词义填补。虽然亦有关联性，如“婆罗门曾听闻”等语（《巴拉文集》第一），其指修正法道者，不受修行之阻碍，此义得显明。名字Sañjaya指某居王舍城的游方者，初次遇见便出家，非久留寺院者。以“当时”言表其修证“速入正道”，是昔时语义也。
Anteti samīpe. Vasatīti vattapaṭivattādikaraṇavasena sabbiriyāpathasādhāraṇavacanaṃ, avacaratīti vuttaṃ hoti, tenevāha ‘‘samīpacāro santikāvacaro sisso’’ti. Coditā devadūtehīti daharakumāro jarājiṇṇasatto gilāno kammakāraṇā, kammakāraṇikā vā matasattoti imehi pañcahi devadūtehi coditā ovaditā saṃvegaṃ uppāditā samānāpi. Te hi devā viya dūtā, visuddhidevānaṃ vā dūtāti devadūtā. Hīnakāyūpagāti apāyakāyamupagatā. Narasaṅkhātā te māṇavāti sambandho. Sāmaññavasena cettha satto ‘‘māṇavo’’ti vutto, itare pana visesavasena. Pakaraṇādhigato hesa atthuddhāroti. Katakammehīti katacorakammehi. Taruṇoti soḷasavassato paṭṭhāya pattavīsativasso, udānaṭṭhakathāyañhi ‘‘sattā jātadivasato paṭṭhāya yāva pañcadasavassakā, tāva ‘kumārakā, bālā’ti ca vuccanti. Tato paraṃ vīsativassāni ‘yuvāno’’’ti (udā. aṭṭha. 44) vuttaṃ. Taruṇo, māṇavo, yuvāti ca atthato ekaṃ, lokiyā pana ‘‘dvādasavassato paṭṭhāya yāva jaramappatto, tāva taruṇo’’tipi vadanti.
“Anta”指“近”、“厢”，依语言用法，谓“全路径常用语”，“相对而言”亦云“近伴”，“学徒”等义由此通用。此有神使(“devadūta”)启发一少年，幼老病，并为因缘者。依此五神使启发，神使即为佛教中诸圣洁诸天之使者。“hīnakāyūpagā”指来临厄运之身。“māṇava”指少年即人，“sāmañña”言此处限定凡庸众生。章节得释谓“专修法门所得名。”幼者乃十六岁，出生二十二岁后，乌达纳注释中谓“生出至十五岁者谓幼子愚笨”，彼后二十二岁者称壮年。
Tesu vā dvīsu janesūti niddhāraṇe bhummaṃ. Yo vā ‘‘ekaṃ samaya’’nti pubbe adhigato kālo, tassa paṭiniddeso tatrāti yañhi samayaṃ bhagavā antarā rājagahañca nāḷandañca addhānamaggapaṭipanno, tasmiṃyeva samaye suppiyopi taṃ addhānamaggaṃ paṭipanno avaṇṇaṃ bhāsati, brahmadatto ca vaṇṇaṃ bhāsatīti. Nipātamattanti ettha mattasaddena visesatthābhāvato padapūraṇattaṃ dasseti. Madhupiṇḍikapariyāyoti madhupiṇḍikadesanā nāma iti naṃ suttantaṃ dhārehi, rājaññāti pāyāsirājaññanāmakaṃ rājānamālapati. Pariyāyati parivattatīti pariyāyo, vāro. Pariyāyeti desetabbamatthaṃ paṭipādetīti pariyāyo, desanā. Pariyāyati attano phalaṃ paṭiggahetvā pavattatīti pariyāyo, kāraṇaṃ. Anekasaddeneva anekavidhenāti attho viññāyati adhippāyamattenāti āha ‘‘anekavidhenā’’ti. Kāraṇañcettha kāraṇapatirūpakameva, na ekaṃsakāraṇaṃ avaṇṇakāraṇassa abhūtattā, tasmā kāraṇenāti kāraṇapatirūpakenāti attho. Tathā hi vakkhati ‘‘akāraṇameva ‘kāraṇa’nti vatvā’’ti (dī. ni. aṭṭha. 1.1). Jātivasenidaṃ bahvatthe ekavacananti dasseti ‘‘bahūhī’’tiādinā.
此段二人间示例，语义明晰。何谓“一时”？前已得时刻，后续示例“世尊分别行止于王舍城及那烂陀”等。此时“suppiyo”同样于彼时遵行修道。以单字闻之此即“言词”，示意填充完整。含义如蜂巢隐藏于之中。释义曰“madhupiṇḍika pārayati”为“以蜂巢名为讲解段落”，谓王名“奶饭王”名字。pariyāyo意谓“反复讲述”、“不断讲授”、“原因”等义。多数词义含义多，对应“诸多方法”等。依此“因缘”意解为“因果具现”，非仅单一原因故，故称“以因缘因果具形同义”。如《释义》中说“无缘亦名缘乃此语义。”“多样丝状”乃合义。生固言多于单数。“多次”所得义。
‘‘Avaṇṇavirahitassaasamānavaṇṇasamannāgatassapī’’ti vakkhamānakāraṇassa akāraṇabhāvahetudassanatthaṃ vuttaṃ, dosavirahitassapi asadisaguṇasamannāgatassāpīti attho. Buddhassa bhagavato avaṇṇaṃ dosaṃ nindanti sambandho. ‘‘Yaṃ loke’’tiādinā arasarūpanibbhogaakiriyavādaucchedavādajegucchīvenayikatapassīapagabbhabhāvānaṃ kāraṇapatirūpakaṃ dasseti. Tasmāti hi etaṃ ‘‘arasarūpo…pe… apagabbho’’ti imehi padehi sambandhitabbaṃ. Idaṃ vuttaṃ hoti – lokasammato abhivādanapaccuṭṭhānaañjalīkammasāmīcikammaāsanābhinimantanasaṅkhāto sāmaggīraso samaṇassa gotamassa natthi, tasmā so sāmaggīrasasaṅkhātena rasena asampannasabhāvo, tena sāmaggīrasasaṅkhātena paribhogena asamannāgato. Tassa akattabbatāvādo, ucchijjitabbatāvādo ca, taṃ sabbaṃ gūthaṃ viya maṇḍanajātiyo puriso jegucchī. Tassa vināsako sova tadakaraṇato vinetabbo. Tadakaraṇena vayovuḍḍhe tāpeti tadācāravirahitatāya vā kapaṇapuriso. Tadakaraṇena devalokagabbhato apagato, tadakaraṇato vā so hīnagabbho cāti evaṃ tadeva abhivādanādiakaraṇaṃ arasarūpatādīnaṃ kāraṇapatirūpakaṃ daṭṭhabbaṃ. ‘‘Natthi…pe… viseso’’ti etassa pana ‘‘sundarikāya nāma paribbājikāya maraṇānavabodho, saṃsārassa ādikoṭiyā apaññāyanapaṭiññā, ṭhapanīyapucchāya abyākatavatthubyākaraṇa’’nti evamādīni kāraṇapatirūpakāni niddhāritabbāni, tathā ‘‘takkapariyāhataṃ samaṇo…pe… sayampaṭibhāna’’nti etassa ‘‘anācariyakena sāmaṃ paṭivedhena tattha tattha tathā tathā dhammadesanā, katthaci paresaṃ paṭipucchākathanaṃ, mahāmoggallānādīhi ārocitanayeneva byākaraṇa’’nti evamādīni, ‘‘samaṇo…pe… na aggapuggalo’’ti etesaṃ pana ‘‘sabbadhammānaṃ kameneva anavabodho, lokantassa ajānanaṃ, attanā icchitatapacārābhāvo’’ti evamādīni. Jhānavimokkhādi heṭṭhā vuttanayena uttarimanussadhammo. Ariyaṃ visuddhaṃ, uttamaṃ vā ñāṇasaṅkhātaṃ dassanaṃ, alaṃ kilesaviddhaṃsanasamatthaṃ ariyañāṇadassanaṃ ettha, etassāti vā alamariyañāṇadassano. Sveva viseso tathā. Ariyañāṇadassanameva vā visesaṃ vuttanayena alaṃ pariyattaṃ yassa, yasminti vā alamariyañāṇadassanaviseso, uttarimanussadhammova. Takkapariyāhatanti kappanāmattena samantato āharitaṃ, vitakkena vā parighaṭitaṃ. Vīmaṃsānucaritanti vīmaṃsanāya punappunaṃ parimajjitaṃ. Sayampaṭibhānanti sayameva attano vibhūtaṃ, tādisaṃ dhammanti sambandho. Akāraṇanti ayuttaṃ anupapattiṃ. Kāraṇapade cetaṃ visesanaṃ. Na hi arasarūpatādayo dosā bhagavati saṃvijjanti, dhammasaṅghesu ca durakkhātaduppaṭipannādayo akāraṇanti vā yuttikāraṇarahitaṃ attanā paṭiññāmattaṃ. Pakatikammapadañcetaṃ. Imasmiñca atthe kāraṇaṃ vatvāti ettha kāraṇaṃ ivāti iva-saddattho rūpakanayena yojetabbo patirūpakakāraṇassa adhippetattā. Tathā tathāti jātivuḍḍhānamanabhivādanādinā tena tena ākārena. Vaṇṇasaddassa guṇapasaṃsāsu pavattanato yathākkamaṃ ‘‘avaṇṇaṃ dosaṃ ninda’’nti vuttaṃ.
“无色及不佳声义”意指“无过错及无假善声义”。世尊教中指“不具恶色者”，谓世间误谤行为、虚构不净行为皆非实质原因。因而称之“非真实”行为。所谓“世上...”等语，指诸不佳色、身体不净、破相恶业之不真实生灭，或者比喻为“因缘”，宣示不真实之因果。故应与“世俗习惯求敬拜”，“适当之合宜服从”，“礼敬”，“法则中的礼仪”等兼顾。因世俗依法理不相符，故称“无配合之理”，而非真理。故具所说“争论、对立、分裂、反目、无缘统一、不能聚合”之义。若因此未能与法袍相合，与法衣分离，则称为“无一致性、不结实”，如同“矿盐结晶一般细碎、容易破裂”。其破坏者即为“肮脏之人”，造作破坏。其行为造成无法栖息、分裂。沉寂、分裂等皆是。因为这样才辩明其差异与因果理义。“祸害者”、“老朽之人”等概念出现在此。为此故障能使天人胎生丧失，也引称为“劣胎”，名为“不良胎体”。此为报应之论。此段亦涵盖诸异因果因果死亡。所谓“无合一性之辩”，为争执与否认所致。言明不真实的因果关系，称世间法不足信自失。
Durakkhātoti duṭṭhumākkhāto, tathā duppaṭivedito. Vaṭṭato niyyātīti niyyānaṃ, tadeva niyyāniko, tato vā niyyānaṃ nissaraṇaṃ, tattha niyuttoti niyyāniko. Vaṭṭato vā niyyātīti niyyāniko ya-kārassa ka-kāraṃ, ī-kārassa ca rassaṃ katvā. ‘‘Anīya-saddo hi bahulā kattuabhidhāyako’’ti saddavidū vadanti, na niyyāniko tathā. Saṃsāradukkhassa anupasamasaṃvattaniko vuttanayena. Paccanīkapaṭipadanti sammāpaṭipattiyā viruddhapaṭipadaṃ. Ananulomapaṭipadanti sappurisānaṃ ananulomapaṭipadaṃ. Adhammānulomapaṭipadanti lokuttaradhammassa ananulomapaṭipadaṃ. Kasmā panettha ‘‘avaṇṇaṃ bhāsati, vaṇṇaṃ bhāsatī’’ti ca vattamānakālaniddeso kato, nanu saṅgītikālato so avaṇṇavaṇṇānaṃ bhāsanakālo atītoti? Saccametaṃ, ‘‘addhānamaggapaṭipanno hotī’’ti ettha hoti-saddo viya atītakālatthattā pana bhāsati-saddassa evaṃ vuttanti daṭṭhabbaṃ. Atha vā yasmiṃ kāle tehi avaṇṇo vaṇṇo ca bhāsīyati, tamapekkhitvā evaṃ vuttaṃ, evañca katvā ‘‘tatrā’’ti padassa kālapaṭiniddesavikappanaṃ aṭṭhakathāyaṃ avuttampi supapannaṃ hoti.
“难行善名”意为“恶名昭彰，难以行善”。“循环之定”即于“来去之路”，谓之“支援者”，转义为“脱离者”，即解脱者。其间“解脱者”指“守戒解脱”，是故反观。《经文》中言“不可逆行”，谓正行者与逆反行者有别。正行者称“善人”，逆行者称“地狱者”或“非法行者”。故曰“何故言：‘恶声盛传’，论时意因音乐时段也？实是‘速入正道’以时间为语义所用”，谓语讲话成员特指过去时态而已。又或当多年已逝，仍谈论过往，故语带有过去时意味。又言“如若同一时代所讲，必当语会合时所用”，此言即彼段正理也。
‘‘Suppiyassa pana…pe… bhāsatī’’ti pāḷiyā sambandhadassanaṃ ‘‘antevāsī panassā’’tiādivacanaṃ. Aparāmasitabbaṃ ariyūpavādakammaṃ, tathā anakkamitabbaṃ.Svāyanti so ācariyo. Asidhāranti asinā tikhiṇabhāgaṃ. Kakacadanta pantiyanti khandhakakacassa dantasaṅkhātāya visamapantiyā. Hatthena vā pādena vā yena kenaci vā aṅgapaccaṅgena paharitvā kīḷamāno viya. Akkhikaṇṇakosasaṅkhātaṭṭhānavasena tīhi pakārehi bhinno mado yassāti pabhinnamado, taṃ. Avaṇṇaṃ bhāsamānoti avaṇṇaṃ bhāsanahetu. Hetuattho hi ayaṃ māna-saddo. Na ayo vuḍḍhi anayo. Soyeva byasanaṃ, atirekabyasananti attho, taṃ pāpuṇissati ekantamahāsāvajjattā ratanattayopavādassa. Tenevāha –
'须毕亚……乃至……如是说'——此乃显示该段经文脉络之言，即'然其弟子……'等语。圣者诽谤之业，不可再行触犯；同样，亦不可踏足其上。'彼师'即那位老师。'剑锋'即剑之锋利一侧。'锯齿之列'即如锯子之齿所构成之参差不平之排列。〔此人〕如同以手或以脚或以任何肢体击打而嬉戏一般。眼角、耳角等三处之骄慢已然破除者，即所谓'骄慢已破之人'，指此人。'口出讥毁之语'乃'以讥毁语为因'之义——此处'口出'一词具有因义。'不利'者，无有进益也，即衰损；此衰损即是极大之衰损，此乃其义。〔此人〕将遭受此〔衰损〕，因为诽谤三宝之业具有无与伦比之大罪过。故而言：——
‘‘Yo nindiyaṃ pasaṃsati,
‘毁谤者赞扬，’
Taṃ vā nindati yo pasaṃsiyo;
‘赞扬者毁谤，’
Vicināti mukhena so kaliṃ,
‘他以口宣称毁谤，’
Kalinā tena sukhaṃ na vindatī’’ti. (su. ni. 663; saṃ ni. 1.180-181; netti. 92);
以彼罪过而不得乐。（出处：经集663偈；相应部尼迦耶1.180-181；导论92）
‘‘Amhākaṃācariyo’’tiādinā brahmadattassa saṃveguppattiṃ, attano ācariye ca kāruññappavattiṃ dassetvā kiñcāpi antevāsinā ācariyassa anukūlena bhavitabbaṃ, ayaṃ pana paṇḍitajātikattā na īdisesu ṭhānesu tamanuvattatīti idānissa kammassakatāñāṇappavattiṃ dassento ‘‘ācariye kho panā’’tiādimāha. Halāhalanti taṅkhaṇaññeva māraṇakaṃ visaṃ. Hanatīti hi halo na-kārassa la-kāraṃ katvā, halānampi viseso halo halāhalo majjhedīghavasena, etena ca aññe aṭṭhavidhe vise nivatteti. Vuttañca –
‘我们的老师’等语句说明佛陀弟子布拉魔达多曾展现出仁慈之心，以引发其向老师的恭敬心，应当以此心情配合在家人对老师的恭敬。此为贤士本性，非在此处等事宜遵循。以此现今示现了行为能力的增长，故称‘诚如是，于老师也’等语句。‘Halāhala’意即浓烈残酷的致命毒药。‘Hanati’本义是‘击打’，通过‘halo’加‘na’音形成，该音亦可意味半流质的污浊物，‘halāhalo’形容的是一类类似中间乳酪状的污浊物。还有八种其他恶物可类比此义。论曰：
‘‘Pume paṇḍe ca kākola, kāḷakūṭahalāhalā;
『人者，有智者和忤逆者，如黑山毒龙般凶厉；
Sarotthikosuṅkike yo, brahmaputto padīpano;
又如煽动听心之恶风，犹如梵天之子昭然明亮；
Dārado vacchanābho ca, visabhedā ime navā’’ti.
以及如云遮日般多语，皆为此九者。』
Kharodakanti caṇḍasotodakaṃ. ‘‘Khārodaka’’ntipi pāṭho, atiloṇatāya tittodakanti attho. Narakapapātanti corapapātaṃ. Māṇavakāti attānameva ovadituṃ ālapati ‘‘samayopi kho te bhaddāli appaṭividdhoahosī’’tiādīsu (ma. ni. 2.135) viya. ‘‘Kammassakā’’ti kammameva attasantakabhāvaṃ vatvā tadeva vivarati ‘‘attano kammānurūpameva gatiṃ gacchantī’’tiādinā. Yonisoti upāyena ñāyena. Ummujjitvāti ācariyo viya ayoniso ariyūpavāde animmujjanto yoniso ariyūpavādato ummujjitvā, uddhaṃ hutvāti attho. Maddamānoti maddanto bhindanto. Ekaṃsakāraṇameva idha kāraṇanti dassetukāmena ‘‘sammā’’ti vuttaṃ. ‘‘Yathā ta’’ntiādinā tassa samāraddhabhāvaṃ dasseti, nti ca nipātamattaṃ. Idaṃ vuttaṃ hoti – yathā añño paṇḍitasabhāvo jāti ācāravasena kulaputto anekapariyāyena tiṇṇaṃ ratanānaṃ vaṇṇaṃ bhāsitumārabhati, tathā ayampi āraddho, tañca kho api nāmāyamācariyo ettakenāpi ratanattayāvaṇṇabhāsato orameyyāti.
锋利之水如怒吼之水。『锋利水』一语，因其如川流沙尘般浑浊，意指堕入地狱。『学人』意指自我劝诫，语曰『即便时机亦不虚度』，如《中部·卷二百三十五》中所说。『业者』指业之本质为行为故，同义者云『依照自身业行而转行』。『顺因』指以正当方法、正见。『冒顶起』如导师所示，意指不依非法修行而起，乃由正见而升起。『撕裂傲慢』谓摧破自负。以单一原因为因，目的在示『正当』之意。『如其彼』等语表明其发心初起，『如』为语尾助词。此语意为：如同他人之智者，在家世族中多方迂回，以三宝宝色表述，学习而言，此人亦如是，其言辞，无论多少宝色均可启发人心。
Sapparājavaṇṇanti ahirājavaṇṇaṃ. Vaṇṇapokkharatāyāti vaṇṇasundaratāya, vaṇṇasarīrena vā. Vārijaṃ kamalaṃ na paharāmi na bhañjāmi, ārā dūratova upasiṅghāmīti attho. Athāti evaṃ santepi. Gandhatthenoti gandhacoro. Saññūḷhāti ganthitā bandhitā. Gahapatīti upāligahapatiṃ nāṭaputtassa ālapanaṃ. Ettha ca vaṇṇitabbo ‘‘ayamīdiso’’ti pakāsetabboti vaṇṇo, saṇṭhānaṃ. Vaṇṇīyati asaṅkarato vavatthāpīyatīti vaṇṇo, jāti. Vaṇṇeti vikāramāpajjamānaṃ hadayaṅgatabhāvaṃ pakāsetīti vaṇṇo, rūpāyatanaṃ. Vaṇṇīyati phalametena yathāsabhāvato vibhāvīyatīti vaṇṇo, kāraṇaṃ. Vaṇṇīyati appamahantādivasena pamīyatīti vaṇṇo, pamāṇaṃ. Vaṇṇīyati pasaṃsīyatīti vaṇṇo, guṇo. Vaṇṇanaṃ guṇasaṃkittanaṃ vaṇṇo, pasaṃsā. Evaṃ tattha tattha vaṇṇasaddassuppatti veditabbā. Ādisaddena jātarūpapuḷinakkharādayo saṅgaṇhāti. ‘‘Idha guṇopi pasaṃsāpī’’ti vuttameva samattheti ‘‘ayaṃ kirā’’tiādinā. Kirāti cettha anussavanatthe, padapūraṇamatte vā. Guṇūpasañhitanti guṇopasaññutaṃ. ‘‘Guṇūpasañhitaṃ pasaṃsa’’nti pana vadanto pasaṃsāya eva guṇabhāsanaṃ siddhaṃ tassā tadavinābhāvato, tasmā idamatthadvayaṃ yujjatīti dasseti.
『根本美色』指无瑕疵的美色。『美色之莲花』谓美丽之色。如莲花般不毁坏、不破碎，远远迎合之义。此中『香义』指盗香者。『结缚』谓缚绑。『居民』指称上座尼弟子外婆罗门之子。此处『美色』当释为『此地色彩』之意。其结构意涵：无混杂，穷尽说明义，形态界之色也。『显现、启示』表示原因。『减少大小』谓尺度。『赞叹』指优良。『叙述』为汇集优点之称。如此，各处应知颜色之成立。起始声母，诸如出生、形状、色界、月亮等集合。此以『亦含优点』为基，以『然则是此者』等语作结。『是此』语含回忆与补足。『优点涵摄，赞叹』谓赞美为美之论，因无其赞美，此二义合二为一。
Kathaṃ bhāsatīti āha ‘‘tatthā’’tiādi. Eko ca so puggalo cāti ekapuggalo. Kenaṭṭhena ekapuggalo? Asadisaṭṭhena, guṇavisiṭṭhaṭṭhena, asamasamaṭṭhena ca. So hi paṭhamābhinīhārakāle dasannaṃ pāramīnaṃ paṭipāṭiyā āvajjanaṃ ādiṃ katvā bodhisambhārasambharaṇaguṇehi ceva buddhaguṇehi ca sesamahājanena asadiso. Ye cassa guṇā, tepi aññasattānaṃ guṇehi visiṭṭhā, purimakā ca sammāsambuddhā sabbasattehi asamā, tehi pana ayameveko rūpakāyanāmakāyehi samo.Loketi sattaloke. ‘‘Uppajjamāno uppajjatī’’ti pana idaṃ ubhayampi vippakatavacanameva uppādakiriyāya vattamānakālikattā. Uppajjamāno bahujanahitāya uppajjati, na aññena kāraṇenāti evaṃ panettha attho veditabbo. Lakkhaṇe hesa māna-saddo, evarūpañcettha lakkhaṇaṃ na sakkā aññena saddalakkhaṇena paṭibāhituṃ. Apica uppajjamāno nāma, uppajjati nāma, uppanno nāmāti ayamettha bhedo veditabbo. Esa hi dīpaṅkarapādamūlato paṭṭhāya yāva anāgāmiphalaṃ, tāva uppajjamāno nāma, arahattamaggakkhaṇe uppajjati nāma, arahattaphalakkhaṇe uppanno nāma. Buddhānañhi sāvakānaṃ viya na paṭipāṭiyā iddhividhañāṇādīni uppajjanti, saheva pana arahattamaggena sakalopi sabbaññuguṇarāsi āgatova nāma hoti, tasmā nibbattasabbakiccattā arahattaphalakkhaṇe uppanno nāma, tadanibbattattā tadaññakkhaṇe yathārahaṃ ‘‘uppajjamāno uppajjati’’ cceva vuccati. Imasmimpi sutte arahattaphalakkhaṇaṃyeva sandhāya ‘‘uppajjatī’’ti vuttaṃ. Atītakālikassāpi vattamānapayogassa katthaci diṭṭhattā uppanno hotīti ayañhettha attho. Evaṃ sati ‘‘uppajjamāno’’ti cettha māna-saddo sāmatthiyattho. Yāvatā sāmatthiyena mahābodhisattānaṃ carimabhave uppatti icchitabbā, tāvatā sāmatthiyena bodhisambhārabhūtena paripuṇṇena samannāgato hutvāti attho. Tathāsāmatthiyayogena hi uppajjamāno nāmāti. Sabbasattehi asamo, asamehi purimabuddheheva samo majjhe bhinnasuvaṇṇa nikkhaṃ viya nibbisiṭṭho, ‘‘ekapuggalo’’ti cetassa visesanaṃ. Ālayasaṅkhātaṃ taṇhaṃ samugghāteti samucchindatīti ālayasamugghāto. Vaṭṭaṃ upacchindatīti vaṭṭupacchedo.
问『如何论说』答曰『如此』等语。谓为单一人也。为何称为单一？因其无匹敌，德胜，非同等也。其于首次坚固立法时，修习十六种波罗蜜，建立起菩提资粮，及佛之功德，令大众无可比拟。此功德虽胜于其他诸众生，然此人于色身而言，与其他人同等。世界指七界众生。『生起者则生』，此为两义对立语，因缘产生之现时所造作。生起为大众利益，而非他因所致，此为旨意。于标记上，『名号』为标记，然此标记不可由他标记替代。又谓生起为已生起，生起为已生二者不同。自迦叶尊者至久远佛身，及至阿拉汉相现之时，谓为『生起』；阿拉汉之相现，则称为『已生』。佛门弟子，于神通等法无次第显现，但于阿拉汉道中，汇聚所有善德之故，称为已生。因其已毕，使阿拉汉相现，故称为已生。由于已生，传说中即称『生起而现起』。此经中特指阿拉汉相现时谓之『生起』。对已往、现时有所见，谓为已生。由此可知，名号『生起』指大菩萨于最后生中所应希望之生起，即冠具菩提资粮而成满者。唯有如此称为生起。凡众生中无等，无异于早期佛，以中间略有相异，如同色彩显现，谓为单一人，此为心意特别说明。『藏业断灭』谓断除贮藏之渴爱。『轮回断灭』谓断除轮回。
Pahontenāti sakkontena. ‘‘Pañcanikāye’’ti vatvāpi anekāvayavattā tesaṃ na ettakena sabbathā pariyādānanti ‘‘navaṅgaṃ satthusāsanaṃcaturāsītidhammakkhandhasahassānī’’ti vuttaṃ. Atitthenāti anotaraṇaṭṭhānena. Na vattabbo aparimāṇavaṇṇattā buddhādīnaṃ, niravasesānañca tesaṃ idha pakāsanena pāḷisaṃvaṇṇanāya eva sampajjanato, cittasampahaṃsanakammaṭṭhānasampajjanavasena ca saphalattā. Thāmo veditabbo sabbathāmena pakāsitattā. Kiṃ pana so tathā ogāhetvā bhāsatīti āha. ‘‘Brahmadatto panā’’tiādi. Anukkamena punappunaṃ vā savanaṃ anussavo, paramparasavanaṃ. Ādi-saddena ākāraparivitakkadiṭṭhinijjhānakkhantiyo saṅgaṇhāti. Tattha ‘‘sundaramidaṃ kāraṇa’’nti evaṃ sayameva kāraṇaparivitakkanaṃ ākāraparivitakko. Attano diṭṭhiyā nijjhāyitvā khamanaṃ ruccanaṃ diṭṭhinijjhānakkhantīti aṭṭhakathāsu vuttaṃ, tehiyeva sambandhitenāti attho. Matta-saddo hettha visesanivattiattho, tena yathāvuttaṃ kāraṇaṃ nivatteti. Attano thāmenāti attano ñāṇabaleneva, na pana buddhādīnaṃ guṇānurūpanti adhippāyo. Asaṅkhyeyyāparimeyyappabhedā hi buddhādīnaṃ guṇā. Vuttañhetaṃ –
“Pahontenāti sakkontena”者，意为“由萨咖天帝所赐”。虽称“五部经”，其内容繁多，不可尽数，因此有说“五种法”，此并非全备蕴涵全体经文，故称为“此乃九重构成的世尊教法，乃由四十八法蕴千重所成”。“Atitthenāti”为“超过一般之处”。不应因内容无量无边而作详细述说，佛及诸尊者之品质虽不可尽述，但于此处以巴利文阐明其教法乃为准确明白。修心定力为必知之理。“Thāmo veditabbo”者，常须了知并明了此教法根本。既然如此，何以更用隐喻来说？答曰：“如婆罗门多陀所说”。反复倾听闻持，乃至世代相传。依初音，包含形象思考、观照与忍耐，皆聚合于此。所谓“美善之因”，即自身对此的正确思惟与对己见之忍耐，这是论书中所说，与此密切相关。此处“音声适度”，为特指意旨，故符合前言而节节导向原因。修力所在，非与佛等德相称之主导权。佛德无量无边，品异变化无尽。云：“即便佛陀述说佛陀之事”，“若有人毁谤他佛”，“恶意久远，终将衰亡”，如诸经所述。此论意在说明……
‘‘Buddhopi buddhassa bhaṇeyya vaṇṇaṃ,
“佛亦当述佛语，”
Kappampi ce aññamabhāsamāno;
“若有人口出他语，”
Khīyetha kappo ciradīghamantare,
“恶意终将久远消亡，”
Vaṇṇo na khīyetha tathāgatassā’’ti. (dī. ni. aṭṭha. 1.304; 3.141; ma. ni. aṭṭha. 2.425; udā. aṭṭha. 53; bu. vaṃ. aṭṭha. 4.1; apa. aṭṭha. 2.91; cariyā. aṭṭha. 9, 329);
“如来之言永不消失。”（参见《大毗婆沙论》一册第304页; 三册第141页；《大念处经》二册第425页；《优陀那经》一册第53页；《增支部》一册第1页；《阿波罗经》二册第91页；《长部》九册第329页）
Idhāpi vakkhati ‘‘appamattakaṃ kho paneta’’ntiādi.
此处又说“此处须极为谨慎”等意。
Iti-saddo nidassanattho vuttappakāraṃ nidasseti. Ha-kāro nipātamattanti āha ‘‘evaṃ te’’ti. Aññamaññassā’’ti idaṃ ruḷhipadaṃ ‘‘eko ekāyā’’ti (pārā. 444, 452) padaṃ viyāti dassento ‘‘aññoaññassā’’ti ruḷhipadeneva vivarati. ‘‘Ujumevā’’ti sāvadhāraṇasamāsataṃ vatvā tena nivattetabbatthaṃ āha ‘‘īsakampi apariharitvā’’ti, thokatarampi avirajjhitvāti attho. Kathanti āha ‘‘ācariyena hī’’tiādi. Pubbe ekavāramiva avaṇṇavaṇṇabhāsane niddiṭṭhepi ‘‘ujuvipaccanīkavādā’’ti (dī. ni. 1.1) vuttattā anekavārameva te evaṃ bhāsantīti veditabbanti dassetuṃ ‘‘puna itaro avaṇṇaṃ itaro vaṇṇa’’nti vuttaṃ. Tena hi visaddassa vividhatthataṃ samattheti. Sāraphalaketi sāradāruphalake , uttamaphalake vā. Visarukkhaāṇinti visadārumayapaṭāṇiṃ. Iriyāpathānubandhanena anubandhā honti, na sammāpaṭipattianubandhanena.
「Iti」一词的发声指示（Saddo nidassana）即说明所说的目的。连词「Ha」仅作为语气词存在，如同称呼「evaṃ te（如是于汝）」。词汇「Aññamaññassā」作为连体词，意译为「彼此」；此乃由「ruḷhipada」的分析得出，字面意为「一个接一个」，相互指示，正如经文（pārā. 444, 452）所阐释。用以说明「aññoaññassā」的本义。称「ujumevā」表示此处所述语意结构整体通顺，故引申意为「即使包括最微小者也不应省略」，故云「īsakampi apariharitvā」，即连最细微者亦不可遗漏，连微小的细节也不应被忽视。接着解释「hī」起句，指向「由老师发出的谦逊语气」。早前有一次于经藏中曾一一阐明这些直接了当的言说（ujuvipaccanīka-vādā，dī. ni. 1.1），故可知此类说法非偶然而是屡见不鲜。为彰显表达清晰，亦有表述「分别某一事物的属性」的用法（punā itaro avaṇṇaṃ itaro vaṇṇa），借此示现意思多样且分明。此乃精微阐释的清晰表现。名词「Sāraphalake」为「如同枞树果」，亦解释为松果或顶果。名词「Visarukkhaāṇi」即指「疏松、通透木材质的叶片」。此处强调「感官路径之间的连结属于因缘关联，而非真如圆满的正行结果」，即它们乃依附关系，而非释义中的彻底证悟。
Sīsānulokinoti sīsena anulokino, sīsaṃ ukkhipitvā maggānukkamena olokayamānāti attho. Tasmiṃ kāleti yamhi saṃvacchare, utumhi, māse, pakkhe vā bhagavā taṃ addhānamaggaṃ paṭipanno, tasmiṃ kāle. Tena hi aniyamato saṃvaccharautumāsaḍḍhamāsāva niddisitā ‘‘taṃ divasa’’nti divasassa visuṃ niddiṭṭhattā, muhuttādīnañca divasapariyāpannato. ‘‘Taṃ addhānaṃ paṭipanno’’ti cettha ādhāravacanametaṃ. Teneva hi kiriyāvicchedadassanavasena ‘‘rājagahe piṇḍāya caratī’’ti saha pubbakālakiriyāhi vattamānaniddeso kato, itarathā tasmiṃ kāle rājagahe piṇḍāya carati, taṃ addhānamaggañca paṭipannoti anadhippetattho āpajjeyya. Na hi asamānavisayā kiriyā ekādhārā sambhavanti, yā cettha adhippetā addhānapaṭipajjanakiriyā, sā ca aniyamitā na yuttāti. Rājagahaparivattakesūti rājagahaṃ parivattetvā ṭhitesu. ‘‘Aññatarasmi’’nti iminā tesu bhagavato anibaddhavāsaṃ dasseti. Soti evaṃ rājagahe vasamāno so bhagavā. Piṇḍāya caraṇenapi hi tattha paṭibaddhabhāvavacanato sannivāsattameva dasseti. Yadi pana ‘‘piṇḍāya caramāno so bhagavā’’ti paccāmaseyya, yathāvuttova anadhippetattho āpajjeyyāti. Taṃ divasanti yaṃ divasaṃ addhānamaggaṃ paṭipanno, taṃ divasa. Taṃ addhānaṃ paṭipannoti ettha accantasaṃyogavacanametaṃ. Bhattabhuñjanato pacchā pacchābhattaṃ, tasmiṃ pacchābhattasamaye. Piṇḍapātapaṭikkantoti yattha piṇḍapātatthāya caritvā bhuñjanti, tato apakkanto. Taṃ addhānaṃ paṭipannoti ‘‘nāḷandāyaṃ veneyyānaṃ vividhahitasukhanipphattiṃ ākaṅkhamāno imissā aṭṭhuppattiyā tividhasīlālaṅkataṃ nānāvidhakuhanalapanādimicchājīvaviddhaṃsanaṃ dvāsaṭṭhidiṭṭhijālaviniveṭhanaṃ dasasahassilokadhātupakampanaṃ brahmajālasuttaṃ desessāmī’’ti taṃ yathāvuttaṃ dīghamaggaṃ paṭipanno, idaṃ pana kāraṇaṃ pakaraṇatova pākaṭanti na vuttaṃ. Ettāvatā ‘‘kasmā pana bhagavā taṃ addhānaṃ paṭipanno’’ti codanā visodhitā hoti.
「Sīsānulokinoti」意谓以「头」作为观照主体，即「用头转向观察」，喻指跟随路径或法门去观察。他年、季、月、半月之际，若世尊在此期间践行证明道路，则称为「addhāna-magga」，即遵循所定法门。所谓「taṃ divasa」乃指日内区分的时间范围，细至刻钟等均涵盖其中。此语体现过程行动在法门引导下的持续性。此句作为旅途中的行为示现，叙述世尊在王舍城乞食的常规动作，与既定行为相符，故不存随意性或混乱。称「aññatarasmi」指示期间中某一时段，显示世尊虽未定居，但处于非固定居所的活动状态。以「piṇḍāya caraṇenapi」言其在乞食场所行动受拘束，表明当地活动的法规一致。若反问「piṇḍāya caramāno so bhagavā」则引起意义混乱，因其与前述的限定时间及行为不符故。故此文意主张行为需结合时空条件，且行为与法门相应为正法标志。最后通过诸如「nāḷandāyaṃ veneyyānaṃ」的典故，示例法门的多样利益与修持的殊胜，用于说明遵循正法之道的重要缘起，此意义详尽未直接言述，仅于本处隐显。故有底蕴深厚，起因丰富，不可忽略。
Idāni itarampi codanaṃ visodhituṃ ‘‘suppiyopī’’ti vuttaṃ. Tasmiṃ kāle, taṃ divasaṃ anubandhoti ca vuttanayena sambandho. Pāto asitabboti pātarāso, so bhutto yenāti bhuttapātarāso. Iccevāti evameva manasi sannidhāya, na pana ‘‘bhagavantaṃ, bhikkhusaṅghañca piṭṭhito piṭṭhito anubandhissāmī’’ti. Tena vuttaṃ ‘‘bhagavato taṃ maggaṃ paṭipannabhāvaṃ ajānantovā’’ti, tathā ajānanto eva hutvā anubandhoti attho. Na hi so bhagavantaṃ daṭṭhumeva icchati, tenāha ‘‘sace pana jāneyya, nānubandheyyā’’ti. Ettāvatā ‘‘kasmā ca suppiyo anubandho’’ti codanā visodhitā hoti. ‘‘So’’tiādinā aparampi codanaṃ visodheti. Kadāci pana bhagavā aññataraveseneva gacchati aṅgulimāladamanapakkusātiabhiggamanādīsu, kadāci buddhasiriyā, idhāpi īdisāya buddhasiriyāti dassetuṃ ‘‘buddhasiriyā sobhamāna’’ntiādi vuttaṃ. Sirīti cettha sarīrasobhaggādisampatti, tadeva upamāvasena dasseti ‘‘rattakambalaparikkhittamivā’’tiādinā. Gacchatīti jaṅgamo yathā ‘‘caṅkamo’’ti. Cañcalamāno gacchanto giri, tādisassa kanakagirino sikharamivāti attho.
今将进一步澄清启发性问答中「suppiyopī」之议论。此处「taṃ divasaṃ anubandhoti」指明行为与时间的结合、关联。金属铸成的器皿谓之「pātarāsa」，由此引申为运载食物之器具，故「bhutto yena」指被装入器皿中的食物。心有所执，不妄言「对世尊及比库僧团誓言严格不违背」，以免落入言语与事实的矛盾中。故言「世尊不知此行之真相」，表意即使不明了亦会因缘续转。「萨迦」不愿看见世尊而发此言，试图劝其知晓以防篡改。记载中「buddhasiriyā sobhamāna」谓之佛身尊严光辉，借以类比为「夜间被绣衣服罩着」。动词「gacchatīti」含义是移行、前进状况，与「caṅkamo」相同，形容行动敏捷。隐喻如若猿猴翻越，金银山峰之巅亦不稳定，来形容世尊行持的流动不定。
‘‘Tasmiṃ kirā’’tiādi tabbivaraṇaṃ, pāḷiyaṃ adassitattā, porāṇaṭṭhakathāyañca anāgatattā anussavasiddhā ayaṃ kathāti dassetuṃ ‘‘kirā’’ti vuttanti vadanti, tathā vā hotu aññathā vā, attanā adiṭṭhaṃ, asutaṃ, amutañca anussavamevāti daṭṭhabbaṃ. Nīlapītalohitodātamañjiṭṭhapabhassaravasena chabbaṇṇā. Samantāti samantato dasahi disāhi. Asītihatthappamāṇeti tesaṃ rasmīnaṃ pakatiyā pavattiṭṭhānavasena vuttaṃ, tasmā samantato, upari ca paccekaṃ asītihatthamatte padese pakatiyāva ghanībhūtā rasmiyo tiṭṭhantīti daṭṭhabbaṃ, vinayaṭīkāyaṃ pana ‘‘tāyeva byāmappabhā nāma. Yato chabbaṇṇā rasmiyo taḷākato mātikā viya dasasu disāsu dhāvanti, sā yasmā byāmamattā viya khāyati, tasmā byāmappabhāti vuccatī’’ti vuttaṃ, (vi. vi. ṭī. 1.16) saṅgītisuttavaṇṇanāyaṃ pana vakkhati ‘‘puratthimakāyato suvaṇṇavaṇṇā rasmi uṭṭhahitvā asītihatthaṃ ṭhānaṃ gaṇhāti. Pacchimakāyato. Dakkhiṇahatthato. Vāmahatthato suvaṇṇavaṇṇā rasmi uṭṭhahitvā asītihatthaṃ ṭhānaṃ gaṇhāti. Upari kesantato paṭṭhāya sabbakesāvaṭṭehi moragīvavaṇṇā rasmi uṭṭhahitvā gaganatale asītihatthaṃ ṭhānaṃ gaṇhāti. Heṭṭhā pādatalehi pavāḷavaṇṇā rasmi uṭṭhahitvā ghanapathaviyaṃ asītihatthaṃ ṭhānaṃ gaṇhāti. Evaṃ samantā asītihatthamattaṃ ṭhānaṃ chabbaṇṇā buddharasmiyo vijjotamānā vipphandamānā vidhāvantī’’ti (dī. ni. aṭṭha. 3.299) keci pana aññathāpi parikappanāmattena vadanti, taṃ na gahetabbaṃ tathā aññattha anāgatattā, ayuttattā ca. Tāsaṃ pana buddharasmīnaṃ tadā aniggūhitabhāvadassanatthaṃ ‘‘tasmiṃ kira samaye’’ti vuttaṃ. Pakkusātiabhiggamanādīsu viya hi tadā tāsaṃ niggūhane kiñci kāraṇaṃ natthi. Ādhāvantīti abhimukhaṃ disaṃ dhāvanti. Vidhāvantīti vividhā hutvā vidisaṃ dhāvanti.
关于「Tasmiṃ kirā」等词的详解，因巴利文未现，且旧注之记载未至当下，故本段旨在向读者教授此词的用法与释义。旧注记载此词多于未来时表达记忆之传承。形容佛光颜色有蓝、黄、赤、绿、白、朱六色。称「samanta」为遍及四方，「asītihatthappamāṇaṃ」为尺寸约九十指宽的光芒。此光均匀遍及且相互叠加。律藏注疏中称此辐射光辉为「byāmappabhā」，因其有六色辐射，犹如一张广布的绣毯于十方展开，因此称为碧光。歌唱经中述说此光在东方、南方、西方、北方、上方及下方依次分布，犹如金色的明亮光环，显示佛陀庄严。部分学者有不同阐释，此处不予采纳。此处以「tasmiṃ kira samaye」提示佛光现象，意为无隐蔽且显现庄严。描写佛光之流动，伴随星辰升起等自然现象隐喻佛光的广泛遍及与变化。
Tasmiṃ vanantare dissamānākārena tāsaṃ rasmīnaṃ sobhā viññāyatīti āha ‘‘ratanāveḷā’’tiādi. Ratanāveḷā nāma ratanamayavaṭaṃsakaṃ muddhaṃ avati rakkhatīti hi aveḷā,āveḷā vā, muddhamālā. Ukkā nāma yā sajotibhūtā, tāsaṃ sataṃ, nipatanaṃ nipāto, tassa nipāto, tena samākulaṃ tathā. Pisitabbattā piṭṭhaṃ, cīnadese jātaṃ piṭṭhaṃ cīnapiṭṭhaṃ, rattacuṇṇaṃ, yaṃ ‘‘sindūro’’tipi vuccati, cīnapiṭṭhameva cuṇṇaṃ. Vāyuno vegena ito cito ca khittaṃ tanti tathā. Indassa dhanu lokasaṅketavasenāti indadhanu, sūriyarasmivasena gagane paññāyamānākāraviseso. Kuṭilaṃ aciraṭṭhāyittā virūpaṃ hutvā javati dhāvatīti vijju, sāyeva latā taṃsadisabhāvenāti tathā, vāyuvegato valāhakaghaṭṭaneneva jātarasmi. Tāyati avijahanavasena ākāsaṃ pāletīti tārā, gaṇasaddo paccekaṃ yojetabbo. Tassa pabhā tathā. Vipphuritaviccharitamivāti ābhāya vividhaṃ pharamānaṃ, vijjotayamānaṃ viya ca. Vanassa antaraṃ vivaraṃ vanantaraṃ, bhagavatā pattapattavanappadesanti vuttaṃ hoti.
在密林深处显现的天象光辉被称为「ratanāveḷā」，意为由宝石构成的光环。如同拥有宝石镶嵌的首饰般发出美丽的光彩。此光环纷繁复杂，杂糅各种宝石色彩。称「ukkā」为彼等串联成束的珠链，形状似半蜂巢状。背面颜色黄绿斑驳，因产自中国故称为「中国背」。被称为朱红色，亦称「sindūro（辰砂）」。风速推动下飘散、涣散如云。称「indassa dhanu」即印度弓，作为天空中闪耀热烈的光芒之比喻。光环呈现弯曲不规则形态，如同山藤或受强风推动的云团，意喻光影的变幻无常。风疾如同暴风骤雨，犹如藤蔓受到风暴侵袭，生动描绘光影忽隐忽现，宛如流动的活物。夜空为保护之所，星辰众多组成星群，伴随着各种声响，这些宏大自然景观映照森林深处的神奇氛围。此光景在佛陀曾经开示的深山丛林中显现，实为弘法缘由。
Asītiyā anubyañjanehi tambanakhatādīhi anurañjitaṃ tathā. Kamalaṃ padumapuṇḍarīkāni, avasesaṃ nīlarattasetabhedaṃ saroruhaṃ uppalaṃ, iti pañcavidhā paṅkajajāti pariggahitā hoti. Vikasitaṃ phullitaṃ tadubhayaṃ yassa sarassa tathā. Sabbena pakārena parito samantato phullati vikasatīti sabbapāliphullaṃ a-kārassa ā-kāraṃ, ra-kārassa ca la-kāraṃ katvā yathā ‘‘pālibhaddo’’ti, tārānaṃ marīci pabhā, tāya vikasitaṃ vijjotitaṃ tathā. Byāmappabhāya parikkhepo parimaṇḍalo, tena vilāsinī sobhinī tathā. Mahāpurisalakkhaṇāni aññamaññapaṭibaddhattā mālākāreneva ṭhitānīti vuttaṃ ‘‘dvattiṃsavaralakkhaṇamālā’’ti. Dvattiṃsacandādīnaṃ mālā kenaci ganthetvā paṭipāṭiyā ca ṭhapitāti na vattabbā ‘‘yadi siyā’’ti parikappanāmattena hi ‘‘ganthetvā ṭhapitadvattiṃsacandamālāyā’’tiādi vuttaṃ. Parikappopamā hesā, lokepi ca dissati.
各种植物花纹与纹理色彩交织其间，形成斑驳的鲜明图案。莲花、菖蒲、青红蓝黄各色根茎纠缠，记录了五种莲花的变种起源。盛开却未凋落的花朵如同整个湖泊被繁花包围，遍布各色，光华四射。此处以最高级么沙罗加号强调花朵的极致繁盛。花环由二十二种标志性的伟大圣人象征物编织而成，犹如庄严环链。二十二星宿组成的花环可连续穿戴，表现时间与空间的流动和循环。如若称其为花环，尚需关系维持和组合规律，不可随意变化。此为比喻世界显现之类比，佛法纹章及中华星象皆有相似之说。
‘‘Mayeva mukhasobhāsse, tyalaminduvikatthanā;
“唯有这面容光辉普照，像月亮映照池塘般清丽；
Yatombujepi sātthīti, parikappopamā aya’’nti.
荷叶之上的清露，那清凉滋润正是其真实含义。”
Dvattiṃsacandamālāya siriṃ attano siriyā abhibhavantī ivāti sambandho. Esa nayo sesesupi.
好比三十二相的月光华彩，以自身的光辉使花环光彩生辉，这即是相续。此乃归纳总结其他的部分。
Evaṃ bhagavato tadā sobhaṃ dassetvā idāni bhikkhusaṅghassāpi sobhaṃ dassento ‘‘tañca panā’’tiādimāha . Catubbidhāya appicchatāya appicchā. Dvādasahi santosehi santuṭṭhā. Tividhena vivekena pavivittā. Rājarājamahāmattādīhi asaṃsaṭṭhā. Duppaṭipattikānaṃ codakā. Pāpe akusale garahino paresaṃ hitapaṭipattiyā vattāro. Paresañca vacanakkhamā. Vimuttiñāṇadassanaṃ nāma paccavekkhaṇañāṇaṃ. ‘‘Tesa’’ntiādinā tadabhisambandhena bhagavato sobhaṃ dasseti. Rattapadumānaṃ saṇḍo samūho vanaṃ, tassa majjhe gatā tathā. ‘‘Rattaṃ padumaṃ, setaṃ puṇḍarīka’’nti pattaniyamamantarena tathā vuttaṃ, pattaniyamena pana satapattaṃ padumaṃ, ūnakasatapattaṃ puṇḍarīkaṃ. Pavāḷaṃ viddumo, tena katāya vedikāya parikkhitto viya. Migapakkhīnampīti pi-saddo, api-saddo vā sambhāvanāyaṃ, tenāha ‘‘pageva devamanussāna’’nti. Mahātherāti mahāsāvake sandhāyāha. Surañjitabhāvena īsakaṃ kaṇhavaṇṇatāya meghavaṇṇaṃ. Ekaṃsaṃ karitvāti ekaṃsapārupanavasena vāmaṃse karitvā. Kattarassa jiṇṇassa ālambano daṇḍo kattaradaṇḍo, bāhullavasenāyaṃ samaññā. Suvammaṃ nāma sobhaṇuracchado, tena vammitā sannaddhāti suvammavammitā, idaṃ tesaṃ paṃsukūladhāraṇanidassanaṃ. Yesaṃ kucchigataṃ sabbampi tiṇapalāsādi gandhajātameva hoti, te gandhahatthino nāma, ye ‘‘hemavatā’’tipi vuccanti, tesampi therānaṃ sīlādiguṇagandhatāya taṃsadisatā. Antojaṭābahijaṭāsaṅkhātāya taṇhājaṭāya vijaṭitabhāvato vijaṭitajaṭā. Taṇhābandhanāya chinnattā chinnabandhanā. ‘‘So’’tiādi yathāvuttavacanassa guṇadassanaṃ. Anubuddhehīti buddhānamanubuddhehi. Tepi hi ekadesena bhagavatā paṭividdhapaṭibhāgeneva cattāri saccāni bujjhanti. Pattaparivāritanti pupphadalena parivāritaṃ. Kaṃ vuccati kamalādi, tasmiṃ sarati virājatīti kesaraṃ, kiñjakkho. Kaṇṇe karīyatīti kaṇṇikā. Kaṇṇālaṅkāro, taṃsadisaṇṭhānatāya kaṇṇikā, bījakoso. Channaṃ haṃsakulānaṃ seṭṭho dhataraṭṭho haṃsarājā viya, hārito nāma mahābrahmā viya.
如世尊当时展现光辉，现在即使对比库僧团也呈现光彩，称之“那亦同此”等。此光辉表现有四种：愿求甚少、仅有少许渴望；十二种满足感充盈；借三种清净分别而表露；未与诸王侯、大臣纠缠往来。此光辉示现乃是对难度修持者的激励；也令恶人、不能行善者敬畏以促进为他人利益的行为；还教导别人宽容和善言。所谓“解脱知识与见证智识”为审视智慧，名字亦称“回看认识”。以“那些”等词而展开，显现世尊的光彩。比喻如满是红莲的蓮花池，莲花在其中盛开。如《莲花叶轨》云：“红莲，白莲”，莲花有百片，白莲近百片。青莲像护栏围绕，聚集于中央森林。莲花叶及其差别名称为：红莲指红色莲，白莲为纯洁莲，是莲花叶的两种称谓。青莲护栏覆盖其边，正如飞鸟脚爪之声“pi”及“api”的意义，是为了表明“那里正是诸天人和人类所在”。称呼“长老”是对大沙门弟子的称呼，如天候不可测者，胡须黑而似云色，胡须生长于一侧，如同掺杂一面肉。持杖者是年老者，杖即是杖头，以其多样性而定义。名为“苏伐摩”的华美头发，被称作“苏伐摩缟染”，乃是披着尘布者的象征。头发缠绕成一团，散发青草香气者为“香手”，被称作“喜马拉雅”花香。其发质细密柔软，像束缚渴爱的发网已被剪除，没有纠缠。所谓“如是”等说，乃是展示本质和特征。觉悟者称为“觉者”，意指那些与佛合一的人。佛正于此复述四圣谛，像莲花瓣围绕中心盛开。莲花花名“kesara”意指莲，莲中生于池水者名为“金莲”，如蜜蜂爱花；“kanika”意为花粉，花粉用作装饰眼眸，类似其存在本质。莲花被层层覆盖，如同优胜的天鹅王“哈林多”，犹如伟大的梵天。
Evaṃ gacchantaṃ bhagavantaṃ, bhikkhū ca disvā attano parisaṃ olokesīti sambandho. Kājadaṇḍaketi kājasaṅkhāte bhārāvahadaṇḍake, kājasmiṃ vā bhāralaggitadaṇḍake. Khuddakaṃ pīṭhaṃ pīṭhakaṃ. Mūle, agge ca tidhā kato daṇḍo tidaṇḍo. Morahatthako morapiñchaṃ. Khuddakaṃ pasibbaṃ pasibbakaṃ. Kuṇḍikā kamaṇḍalu. Sā hi kaṃ udakaṃ udeti pasaveti, rakkhatīti vā kuṇḍikā niruttinayena. Gahitaṃ omakato lujjitaṃ, vividhaṃ lujjitañca pīṭhaka…pe… kuṇḍikādianekaparikkhārasaṅkhātaṃ bhāraṃ bharati vahatīti gahita…pe… bhārabharitā. Itīti nidassanattho. Evanti idamattho. Evaṃ idaṃ vacanamādi yassa vacanassa tathā, tadeva niratthakaṃ vacanaṃ yassāti evamādiniratthakavacanā. Mukhaṃ etassa atthīti mukharā, sabbepi mukhavantā eva, ayaṃ pana pharusābhilāpamukhavatī, tasmā evaṃ vuttaṃ. Nindāyañhi ayaṃ rapaccayo. Mukhena vā amanāpaṃ kammaṃ rāti gaṇhātīti mukharā. Vividhā kiṇṇā vācā yassāti vikiṇṇavācā. Tassāti suppiyassa paribbājakassa. Nti yathāvuttappakāraṃ parisaṃ.
世尊如此前行，比库们见到后，遍观自己僧团中亦同此状。这称为“负重杖”，意谓承载重杖，即负重、沉甸甸的杖。古时印度三段构造的杖称“tidaṇḍa”。称“鹭鸶垫”及“鹭羽”，小巧的灰鹭羽毛。称“水瓶”，即供水之器。其用于盛水、饮水、保护水的器皿，俗称“水瓶”。“抱持”意为握紧、握持多种装备。意指此类用于挑担的各种负重设施。此即为辅助说明，释此义。如是诸言及其本义，若说是废言，则此言即为废语。此面容为口，世间众皆有其“面”或“口”。此处乃粗恶口出之意，是粗俗言语之主。由此故而作此说。以口行不善行为谓“口行”。“各种被买卖之语”意指恶言、买卖言辞。此乃以出家人善巧方便之言辞，使众法闻法。当众如实地陈述。
Idānīti tassa tathārūpāya parisāya dassanakkhaṇe. Panāti arucisaṃsūcanattho, tathāpīti attho. Lābha…pe… hāniyā ceva hetubhūtāya. Kathaṃ hānīti āha ‘‘aññatitthiyānañhī’’tiādi. Nissirīkatanti nisobhataṃ, ayamattho morajātakādīhipi dīpetabbo. ‘‘Upatissakolitānañcā’’tiādinā pakkhahānitāya vitthāro. Āyasmato sāriputtassa, mahāmoggallānassa ca bhagavato santike pabbajjaṃ sandhāya ‘‘tesu pana pakkantesū’’ti vuttaṃ. Tesaṃ pabbajitakāleyeva aḍḍhateyyasataṃ paribbājakaparisā pabbaji, tato parampi tadanupabbajitā paribbājakaparisā aparimāṇāti dasseti ‘‘sāpi tesaṃ parisā bhinnā’’ti iminā. Yāya kāyaci hi paribbājakaparisāya pabbajitāya tassa parisā bhinnāyeva nāma samānagaṇattāti tathā vuttaṃ. ‘‘Imehī’’tiādinā lābhapakkhahāniṃ nigamanavasena dasseti. Usūyasaṅkhātassa visassa uggāro uggilanaṃ usūyavisuggāro, taṃ. Ettha ca ‘‘yasmā panesā’’tiādināva ‘‘kasmā ca so ratanattayassa avaṇṇaṃ bhāsatī’’ti codanaṃ visodheti, ‘‘sace’’tiādikaṃ pana sabbampi tapparivāravacanamevāti tehipi sā visodhitāyeva nāma. Bhagavato virodhānunayābhāvavīmaṃsanatthaṃ ete avaṇṇaṃ vaṇṇaṃ bhāsanti. ‘‘Mārena anvāviṭṭhā evaṃ bhāsantī’’ti ca keci vadanti, tadayuttameva aṭṭhakathāya ujuvipaccanīkattā. Pākaṭoyevāyamatthoti.
此时此地，视听世尊及其弟子，如法如理。如“panā”示意丑恶、损害之意，是故称如此。所谓损害是因有人对他人所为不善。如何损害？如说“异教者亦复如是”等。所谓减少美好状态，是损害。此义由《魔母故事》等应当阐明。另有“破坏翅膀”等细节展开说法。贤长沙利子、大马哈摩嘎喇那在世尊面前受具足戒时，如言“在此折断诸翅”等。受具戒者八千多人出家，继而入更大僧团。再其之后入更大出家众，此乃无限广大。此即谓“此等僧团亦彼亦此”“彼此不同”而共成一体。肢体出家众，即与整体出家众不同，乃如实所说。以“这些”等词语描述出家众中之利益与损害。妒忌之毒气喷发，如火焰烈焰般从鼻孔喷射出来。如“何因此宝统合失色”等讥诮声，乃是批判与指出，欲使其净化。若以“若……则”诸言皆为清净忏悔之言者，委实得以净除此毒气。此诸嫌恶之语，是因世尊无反对煽动而没有批判。其说为无碍，故今诸说讲解当以此为准。此即本注释直说意旨也。
§2
2. Yasmā atthaṅgato sūriyo, tasmā akālo dāni gantunti sambandho.
2. 因为如太阳已升起，所以时节尚未来临，但此时仍有相关联系。
Ambalaṭṭhikāti sāmīpikavohāro yathā ‘‘varuṇanagaraṃ, godāgāmo’’ti āha ‘‘tassa kirā’’tiādi. Taruṇapariyāyo laṭṭhikā-saddo rukkhavisaye yathā ‘‘mahāvanaṃ ajjhogāhetvā beluvalaṭṭhikāya mūle divāvihāraṃ nisīdī’’tiādīsūti dasseti’’ ‘‘taruṇambarukkho’’ti iminā. Keci pana ‘‘ambalaṭṭhikā nāma vuttanayena eko gāmo’’ti vadanti, tesaṃ mate ambalaṭṭhikāyanti samīpatthe bhummavacanaṃ. Chāyūdakasampannanti chāyāya ceva udakena ca sampannaṃ. Mañjusāti peḷā. Paṭibhānacittavicittanti itthipurisasaññogādinā paṭibhānacittena vicittaṃ, etena rañño agāraṃ, tadeva rājāgārakanti dasseti. Rājāgārakaṃ nāma vessavaṇamahārājassa devāyatananti eke.
所谓Ambalaṭṭhikā，是指邻近地带的称呼，如他说的“瓦噜那城、歌达村”等，后云“其处也”之类。年轻的称谓“laṭṭhikā”为树冠区域的称呼，如“偌大森林横跨，木薯藤蔓根下日间静坐”等，意指“年轻树木”。“年轻树木”即是这里。有人也说“Ambalaṭṭhikā”是指一座村庄的名称，依此而论Ambalaṭṭhikā指临近区域的土地方言。称为“阴凉水源充足”的地方：既有树荫又有水源充盈。Mañjusā意为清净纯洁。Patibhāna-citta-vicitta即因女性与男性的结合而心智清亮之意，这指出国王的住所，由此国王宅地得名。国王的住处称为Rajāgāraka，有人说这是指伟大魔王（Vessavaṇa）神的神庙。
Bahuparissayoti bahupaddavo. Kehīti vuttaṃ ‘‘core’hipī’’tiādi. Handāti vacanavossaggatthe nipāto, tadānubhāvato nipparissayatthāya idāni upagantvā sve gamissāmīti adhippāyo. ‘‘Saddhiṃ antevāsinā brahmadattena māṇavenā’’ ticceva sīhaḷaṭṭhakathāyaṃ vuttaṃ, tañca kho pāḷiāruḷhavaseneva, na pana tadā suppiyassa parisāya abhāvatoti imamatthaṃ dassetuṃ ‘‘saddhiṃ attano parisāyā’’ti idha vuttaṃ. Kasmā panettha brahmadattoyeva pāḷiyamāruḷho, na pana tadavasesā suppiyassa parisāti ? Desanānadhīnabhāvena payojanābhāvato. Yathā cetaṃ, evaṃ aññampi edisaṃ payojanābhāvato saṅgītikārakehi na saṅgītanti daṭṭhabbaṃ. Keci pana ‘‘pāḷiyaṃ vutta’’nti ādhāraṃ vatvā ‘tadetaṃ na sīhaḷaṭṭhakathānayadassanaṃ, pāḷiyaṃ vuttabhāvadassanamevā’ti’’ vadanti, taṃ na yujjati. Pāḷiāruḷhavaseneva pāḷiyaṃ vuttanti adhippetatthassa āpajjanato. Tasmā yathāvuttanayeneva attho gahetabboti. ‘‘Vuttanti vā amhehipi idha vattabbanti attho. Evañhi tadā aññāyapi parisāya vijjamānabhāvadassanatthaṃ evaṃ vuttaṃ, pāḷiyamāruḷhavasena pana aññathāpi idha vattabbanti adhippāyo yutto’’ti vadanti.
Bahupaññaya意为众多群众。Kehi即“盗贼”等意思。Handāti在词尾表示放弃，意为因经历此事生厌弃，现在要去自己村庄的意愿。吠陀文说“与居住者Brahmadatta、学童同行”，此语出自锡兰注疏，巴利文本也有此说，但并非Supiya的僧众之说，这说明时空背景不同。为何此处以Brahmadatta为巴利文典范而非Supiya僧众？因于讲法目的不同。正如乐师们因无用之故未奏乐，所谓“巴利文出自锡兰注疏”，依此掂量义理。有人甚至以“出自巴利文”为凭断定“非锡兰注疏所见”，此不相符文意。此处“巴利文”即指主张的巴利文字本，非Supiya僧众背景。故依照用语习惯理应如此理解。
Idāni ‘‘tatrāpi suda’’ntiādipāḷiyā sambandhaṃ dassetuṃ ‘‘evaṃ vāsaṃ upagato panā’’tiādi vuttaṃ. Parivāretvā nisinno hotīti sambandho. Kucchitaṃ kattabbanti kukataṃ, tassa bhāvo kukkuccaṃ, kucchitakiriyā, ito cito ca cañcalananti attho, hatthassa kukkuccaṃ tathā. ‘‘Sā hī’’tiādinā tathābhūtatāya kāraṇaṃ dasseti. Nivāteti vātavirahitaṭṭhāne. Yathāvuttadosābhāvena niccalā. Taṃ vibhūtinti tādisaṃ sobhaṃ. Vippalapantīti sativossaggavasena vividhā lapanti. Nillālitajivhāti ito cito ca nikkhantajivhā. Kākacchamānāti kākānaṃ saddasadisaṃ saddaṃ kurumānā. Gharugharupassāsinoti gharugharuiti saddaṃ janetvā passasantā. Issāvasenāti yathāvuttehi dvīhi kāraṇehi usūyanavasena. ‘‘Sabbaṃ vattabba’’nti iminā ‘‘ādipeyyālanayoya’’nti dasseti.
如今要说明“tatrāpi suda”等巴利文用语的联系，“如此安住，近处而来”等言辞。围坐而就席，即“同坐”，kucchita为应行相，即杂乱，该心态为苦恼表现；kucchita行为含义、前后动摇等，表明心身不安；手部苦恼亦如是。以“sā hī”等语说明行为的实相。nīvāta意为除去风的静止之地，这因过失表现为不安稳。vibhūti指与此类光彩、光辉。vippalapanti为以遗忘而施展诸多言辞。nillālitajivhāti指通过舌头前后伸出的意味。kākacchamānāti为发出乌鸦叫声似的声音。gharu-gharu-passāsinoti指听到如咕噜响声，令听者闻之。issāvasena为因妒忌等两种原因。这样“应当行一切之事”，以免“犯重罪”。
§3
3. Sammā pahonti taṃ taṃ kammanti sampahulā, bahavo, tenāha ‘‘bahukāna’’nti. Sabbantimena paricchedena catuvaggasaṅgheneva vinayakammassa kattabbattā ‘‘vinayapariyāyenā’’tiādi vuttaṃ. Tayo janāti cesa upalakkhaṇaniddeso dvinnampi sampahulattā. Tattha tattha tathāyevāgatattā ‘‘suttantapariyāyenā’’tiādimāha. Taṃ taṃ pāḷiyā āgatavohāravasena hi ayaṃ bhedo. Tayo janā tayo eva nāma, tato paṭṭhāya uttari catupañcajanādikā sampahulāti attho. Tatoti cāyaṃ mariyādāvadhi. Maṇḍalamāḷoti anekatthapavattā samaññā, idha pana īdisāya evāti niyamento āha ‘‘katthacī’’tiādi. Kaṇṇikā vuccati kūṭaṃ. Haṃsavaṭṭakacchannenāti haṃsamaṇḍalākārachannena. Tadeva channaṃ aññattha ‘‘supaṇṇavaṅkacchadana’’nti vuttaṃ. Kūṭena yutto agāro, soyeva sālāti kūṭāgārasālā. Thambhapantiṃ parikkhipitvāti thambhamālaṃ parivāretvā, parimaṇḍalākārena thambhapantiṃ katvāti vuttaṃ hoti. Upaṭṭhānasālā nāma payirupāsanasālā. Yattha upaṭṭhānamattaṃ karonti, na ekarattadirattādivasena nisīdanaṃ, idha pana tathā katā nisīdanasālāyevāti dasseti ‘‘idha panā’’tiādinā. Teneva pāḷiyaṃ ‘‘sannipatitāna’’ ntveva avatvā ‘‘sannisinnāna’’ntipi vuttaṃ. Mānitabboti māḷo, mīyati pamīyatīti vā māḷo. Maṇḍalākārena paṭicchanno māḷoti maṇḍalamāḷo, anekakoṇavanto paṭissayaviseso. ‘‘Sannisinnāna’’nti nisajjanavasena vuttaṃ, nisajjanavasena vā ‘‘sannisinnāna’’nti saṃvaṇṇetabbapadamajjhāharitvā sambandho. Iminā nisīdanairiyāpathaṃ, kāyasāmaggīvasena ca samodhānaṃ sandhāya padadvayametaṃ vuttanti dasseti. Saṅkhiyā vuccati kathā sammā khiyanato kathanato. Kathādhammoti kathāsabhāvo, upaparikkhā vidhīti keci.
3. “正当驱除”即指在大量的各类行为中，故称“多者”，由此而有“众多者”之称。由全然的分类，以及四分律藏而规定律仪之责任，称为律藏辨别等。此中开示三种“众多”之义，且各有梵文不同应用。这里依巴利传入的用语习惯，故产生此意。这三种正当称谓为三者，更多者意指四五甚至更多。此即礼仪规限的称谓。广泛称为“圆圈花”，意为多义共转，现此地所述意义即指“有此用途”。Kanṇikā即指尖楼。Haṃsavaṭṭaka-channenāti指以天鹅环绕成圆莲的装饰。亦有称为“supaṇṇavaṅka-chchadana”，即凤凰装饰。Kūṭa所附属于居所，被称为屋舍、凉堂。Thambhapaṇṭiṃ指节束成的环状装饰，包围成圆圈。Upaṭṭhānasālā即照顾用的厅堂，专司侍奉照顾所需，非单一时间或日夜坐卧，而有特殊设置，表达此义。巴利文中以sannipatitā表示集合，将其转变而成“sannisinnāna”，是以比喻方式体现。须尊重收藏意，即“聚合密集之意”。所谓“sannisinnāna”用以表示聚坐安定。此处用词组合指意作出解释。通过这些说明，指出集合之道、身心调合一致调和的道路，并要求配合适当的用语技巧。Saṅkhiyā意为合乎语法的正确表达。kathādhammoti即言语之机理，亦有审问检验之意。
‘‘Acchariya’’ntiādi tassa rūpadassananti āha ‘‘katamo pana so’’tiādi. Soti kathādhammo. ‘‘Nīyatīti nayo, attho, saddasatthaṃ anugato nayo saddanayo’’ti (dī. ni. ṭī. 1.3) ācariyadhammapālattherena vuttaṃ. Nīyati attho etenāti vā nayo, upāyo, saddasatthe āgato nayo atthagahaṇūpāyo saddanayo. Tattha hi anabhiṇhavuttike acchariya-saddo icchito ruḷhivasena. Tenevāha ‘‘andhassa pabbatārohaṇaṃ viyā’’tiādi. Tassa hi tadārohaṇaṃ na niccaṃ, kadāciyeva siyā, evamidampi. Accharāyoggaṃ acchariyaṃ niruttinayena yoggasaddassa lopato, taddhitavasena vā ṇiyapaccayassa vicitravuttito, so pana porāṇaṭṭhakathāyameva āgatattā ‘‘aṭṭhakathānayo’’ti vutto. Pubbe abhūtanti abhūtapubbaṃ, etena na bhūtaṃ abhūtanti nibbacanaṃ, bhūta-saddassa ca atītatthaṃ dasseti. Yāvañcidanti sandhivasena niggahitāgamoti āha ‘‘yāva ca ida’’nti, etassa ca ‘‘suppaṭividitā’’ti etena sambandho. Yāva cayattakaṃ idaṃ ayaṃ nānādhimuttikatā suppaṭividitā, taṃ ‘‘ettakamevā’’ti na sakkā amhehi paṭivijjhituṃ, akkhātuñcāti sapāṭhasesattho. Tenevāha ‘‘tena suppaṭividitatāya appameyyataṃ dassetī’’ti.
“Acchariya”等词语形容音响之显现，释曰“然此为何？”此即言语之理。解释中说：“nīyata”是由“nayo”演变的，意指音节意法的结合，亦即跟随音节意思进展所用之引导。此说明了“不可测言”之异音形态。因而有“盲者登山”的例子，说明该引导并非永远不变，而是一时之事，且变化多端。语言中“accharāyoggaṃ”（不定律谓）与“acchariyaṃ”（怪异）是因语义导向音韵的关系而出现变化，这些均出自古老注疏，称为“āṭṭhakathānayo”，即注疏的引导。所谓“过去未有”，意指过去式的“bhūta”，通过这样的解释表示过去之义。关于“yāvañcidati”及“niggahitāgamo”的结合，意为“此乃已详尽明确”，因此用“suppaṭividitā”表示。此意是说明“虽有多方解说，但其详尽明确的本质，非我等所能与之反对，乃至难以陈述”的态度。因而于言语详尽明确方面，表现出无懈可击的严密性。
‘‘Bhagavatā’’tiādīhi padehi samānādhikaraṇabhāvena vuttattā tenāti ettha ta-saddo sakatthapaṭiniddeso, tasmā yena abhisambuddhabhāvena bhagavā pakato samāno supākaṭo nāma hoti, tadabhisambuddhabhāvaṃ saddhiṃ āgamanapaṭipadāya tassa atthabhāvena dassento ‘‘yo so’’tiādimāha . Na hettha so pubbe vutto atthi, yo attho tehi therehi ta-saddena parāmasitabbo bhaveyya. Tasmā yathāvuttaguṇasaṅkhātaṃ sakatthaṃyevesa padhānabhāvena parāmasatīti daṭṭhabbaṃ. Anuttaraṃ sammāsambodhinti aggamaggañāṇapadaṭṭhānaṃ anāvaraṇañāṇaṃ, anāvaraṇañāṇapadaṭṭhānañca aggamaggañāṇaṃ. Tadubhayañhi sammā aviparītaṃ sayameva bujjhati, sammā vā pasaṭṭhā sundaraṃ bujjhatīti sammāsambodhi. Sā pana buddhānaṃ sabbaguṇasampattiṃ deti abhiseko viya rañño sabbalokissariyabhāvaṃ, tasmā ‘‘anuttarā sammāsambodhī’’ti vuccati. Abhisambuddhoti abbhaññāsi paṭivijjhi, tena tādisena bhagavatāti attho. Satipi ñāṇadassanānaṃ idha paññāvevacanabhāve tena tena visesena nesaṃ visayavisesappavattiṃ dassento ‘‘tesaṃ tesaṃ sattāna’’ntiādimāha. Ettha hi paṭhamamatthaṃ asādhāraṇañāṇavasena dasseti. Āsayānusayañāṇena jānatā sabbaññutānāvaraṇañāṇehi passatāti attho.
“世尊”等词在文法上属同一格，故此处“他”一词作为指示用法，对应此义。因世尊以“菩萨”之含义清楚地通达且广被认知，此“菩萨含义”遂成为理解其来历之关键，故释曰‘彼即是’等。因先前未有明说，然而意义应以三位长老之言为准。是故宜依既定品类、名号及词义，合情合理地理解为指示，即所谓“他者”。此乃基于无上正觉者的觉悟道路，以言明‘彼是’等。所谓无上正觉者，乃指无有遮蔽、直达最高正觉之智慧法门。此二义实为同一事理正觉真理。佛陀之觉悟如君王受冠，显现所有圆满美德，故谓之“无上正觉者”。所谓“菩萨”含义为通晓，意指彻知一切智慧之显示，故以“他们他们众生”等说以示其分别境界。此举旨在显现第一义，即以非常识见之知识透视。所谓“意根烦恼知识”者，即由无碍完全通达之智慧着见一切法，体此意。
Dutiyaṃ vijjattayavasena. Pubbenivāsādīhīti pubbenivāsāsavakkhayañāṇehi. Tatiyaṃ abhiññānāvaraṇañāṇavasena. Abhiññāpariyāpannepi ‘‘tīhi vijjāhī’’ti tāsaṃ rāsibhedadassanatthaṃ vuttaṃ. Anāvaraṇañāṇasaṅkhātena samantacakkhunā passatāti attho. Catutthaṃ sabbaññutaññāṇamaṃsacakkhuvasena. Paññāyāti sabbaññutaññāṇena. Kuṭṭassa bhittiyā tiro paraṃ, anto vā, tadādīsu gatāni. Ativisuddhenāti ativiya visuddhena pañcavaṇṇasamannāgatena sunīlapāsādikaakkhilomasamalaṅkatena rattiñceva divā ca samantā yojanaṃ passantena maṃsacakkhunā. Pañcamaṃ paṭivedhadesanāñāṇavasena. ‘‘Attahitasādhikāyā’’ti ekaṃsato vuttaṃ, pariyāyato panesā parahitasādhikāpi hoti. Tāya hi dhammasabhāvapaṭicchādakakilesasamugghātāya desanāñāṇādi sambhavati. Paṭivedhapaññāyāti ariyamaggapaññāya. Vipassanāsahagato samādhi padaṭṭhānaṃ āsannakāraṇametissāti samādhipadaṭṭhānā, tāya. Desanāpaññāyāti desanākiccanipphādakena sabbaññutaññāṇena. Arīnanti kilesārīnaṃ, pañcamārānaṃ vā, sāsanapaccatthikānaṃ vā aññatitthiyānaṃ. Tesaṃ hananaṃ pāṭihāriyehi abhibhavanaṃ appaṭibhānatākaraṇaṃ, ajjhupekkhanañca majjhimapaṇṇāsake pañcamavagge saṅgītaṃ caṅkīsuttañcettha (ma. ni. 2.422) nidassanaṃ, etena arayo hatā anenāti niruttinayena padasiddhimāha. Ato nāvacanassa tābyappadeso mahāvisayenāti daṭṭhabbaṃ. Apica arayo hanatīti antasaddena padasiddhi, ikārassa ca akāro. Paccayādīnaṃ sampadānabhūtānaṃ, tesaṃ vā paṭiggahaṇaṃ, paṭiggahituṃ vā arahatīti arahanti dasseti ‘‘paccayādīnañca arahattā’’ti iminā. Sammāti aviparītaṃ. Sāmañcāti sayameva, aparaneyyo hutvāti vuttaṃ hoti. Kathaṃ panettha ‘‘sabbadhammāna’’nti ayaṃ viseso labbhatīti? Sāmaññajotanāya visese avaṭṭhānato, visesatthinā ca visesassa anupayojetabbato yajjevaṃ ‘‘dhammāna’’nti visesovānupayojito siyā, kasmā sabbadhammānanti ayamattho anupayojīyatīti? Ekadesassa aggahaṇato. Padesaggahaṇe hi asati gahetabbassa nippadesatā viññāyati yathā ‘‘dikkhito na dadātī’’ti, esa nayo īdisesu.
第二层义乃知识之门类划分，谓由断前世习气之知识开始。第三层义则为通达诸神通及成就无碍智慧。即便具足三种知识，称之为“三智持有者”，此旨在显示其智等差别。所谓无碍知识，意指普遍慧眼洞察。第四则为圆满智慧肉眼。智慧，指全知全见的真知。明境之利如深入林中，终达彼岸。所谓极清净者，即非常清净地兼具五种殊胜颜色，如夜昼普遍所见的智慧肉眼。第五则为入透真谛之知识。所谓“自利他利俱足”，专论一句，实则含有他利含义。此种知识乃因断灭烦恼而生之觉悟智慧及说法之根基。所谓入透智慧，即圣道智慧之慧眼据点。此慧眼包含说法任务完成之智。所谓邪见者，即指斩断五恶魔之一切烦恼及各宗派异端。斩除彼等如用法力镇伏，且《十种净律》五分卷中以音乐及《铙钵经》为例，说明由此诸魔被消除。由此可见对言辞之准确使用为大义所须证据，故为本文次要说明。说“断绝者”意谓通过无碍证知，特别是以字音之产生与断尽的相应关系论证净明。并示明彼断者即阿拉汉。所谓“圆满”，意指无反违之正理。所谓“沙门”，自是指当下现证之人，无他时之含义。这何以言“一切法”此词得殊胜之义？乃因其表达人格之殊胜轻快纯净理智，故“一切法”利用其转用与配合非相辅相成者，故此义为专指。从某一角度来看，其指法应一处聚合。因区域专用不能役使之故，如“赋予者不与施者”等理，乃此处准则所在。
Idāni ca catūhi padehi catuvesārajjavasena attanā adhippetataraṃ chaṭṭhamatthaṃ dassetuṃ ‘‘antarāyikadhamme vā’’tiādi vuttaṃ. Tathā hi tadeva nigamanaṃ karoti ‘‘eva’’ntiādinā. Tattha antarāyakaradhammañāṇena jānatā, niyyānikadhammañāṇena passatā, āsavakkhayañāṇena arahatā, sabbaññutaññāṇena sammāsambuddhenaāti yathākkamaṃ yojetabbaṃ. Anatthacaraṇena kilesā eva arayoti kilesārayo, tesaṃ kilesārīnaṃ. Etthāha – yassa ñāṇassa vasena sammā sāmañca sabbadhammānaṃ buddhattā bhagavā sammāsambuddho nāma jāto, kiṃ panidaṃ ñāṇaṃ sabbadhammānaṃ bujjhanavasena pavattamānaṃ sakiṃyeva sabbasmiṃ visaye pavattati, udāhu kamenāti. Kiñcettha – yadi tāva sakiṃyeva sabbasmiṃ visaye pavattati, evaṃ sati atītānāgatapaccuppannaajjhattabahiddhādibhedabhinnānaṃ saṅkhatadhammānaṃ, asaṅkhatasammutidhammānañca ekajjhaṃ upaṭṭhāne dūrato cittapaṭaṃ pekkhantassa viya paṭibhāgenāvabodho na siyā, tathā ca sati ‘‘sabbe dhammā anattā’’ti (a. ni. 3.137; dha. pa. 279; mahāni. 27; cūḷani. 8, 10; netti. 5) vipassantānaṃ anattākārena viya sabbe dhammā anirūpitarūpena bhagavato ñāṇavisayā hontīti āpajjati. Yepi ‘‘sabbañeyyadhammānaṃ ṭhitilakkhaṇavisayaṃ vikapparahitaṃ sabbakālaṃ buddhānaṃ ñāṇaṃ pavattati, tena te ‘sabbavidū’ti vuccanti. Evañca katvā –
现在以四词合成四圣洁力，以自体加持，显示第六义，亦如‘障碍法’等说。且其结论与‘确实’等词相应。此指“障碍除法之知识”，即认识驱除障碍之智慧，佛陀由断烦恼之知识者，圆满无误之正觉者，应当如此运用。由此观之，烦恼即诸魔，是魔类。此处言－以此知识调伏沙门并示其圆满正觉之道，佛陀由断烦恼知识诞生为无上正觉者也。若此知识遍及一切法，佛陀自悟为正觉，则此知识因显示一切法故广行于一切领域，以此为例，即对欲界之业等。又若该知识遍于一切实相，如过去未来、现前及内外差别及同构法等，远相应者，有如观视净室内景象，心识产生薄片所见亦无偏差。由此观照，念起“诸法无我”之法义，历已多经传说证之，以观慧证实此无我性，诸法因缘生住皆非自体，取决于如来智慧所达之境界。凡能“遍知一切法无所差别”者，因有“诸法现象无常及真如不变”之知识，故谓之“诸法通达者”。因此释曰，
‘Gacchaṃ samāhito nāgo, ṭhito nāgo samāhito;
‘安住者，其心专注如那伽，立定者，心亦专注如那伽；安卧者，其心专注如那伽，坐定者心同样专注’，（《中部》六卷四十三节）——
Seyyaṃ samāhito nāgo, nisinnopi samāhito’ti. (a. ni. 6.43); –
此由断灭智慧光明具足，如恒河沙般广为明亮揭示一切知识之道，号为《那伽喻经》语，文义清晰明朗，符合诸经义理。故本经及其论述不逾其义。
Idampi sabbadā ñāṇappavattidīpakaṃ aṅguttarāgame nāgopamasuttavacanaṃ suvuttaṃ nāma hotī’’ti vadanti, tesampi vāde vuttadosā nātivatti. Ṭhitilakkhaṇārammaṇatāya ca atītānāgatadhammānaṃ tadabhāvato ekadesavisayameva bhagavato ñāṇaṃ siyā, tasmā sakiññeva sabbasmiṃ visaye ñāṇaṃ pavattatīti na yujjati. Atha kamena sabbasmimpi visaye ñāṇaṃ pavattati, evampi na yujjati. Na hi jātibhūmisabhāvādivasena, disādesakālādivasena ca anekabhedabhinne ñeyye kamena gayhamāne tassa anavasesapaṭivedho sambhavati apariyantabhāvato ñeyyassa. Ye pana ‘‘atthassa avisaṃvādanato ñeyyassa ekadesaṃ paccakkhaṃ katvā sesepi evanti adhimuccitvā vavatthāpanena sabbaññū nāma bhagavā jāto, tañca ñāṇaṃ na anumānikaṃ nāma saṃsayābhāvato. Saṃsayānubaddhañhi ñāṇaṃ loke anumānika’’nti vadanti, tesampi taṃ na yuttameva. Sabbassa hi appaccakkhabhāve atthāvisaṃvādanena ñeyyassa ekadesaṃ paccakkhaṃ katvā sesepi evanti adhimuccitvā vavatthāpanasseva asambhavato tathā asakkuṇeyyattā ca. Yañhi sesaṃ, tadapaccakkhameva, atha tampi paccakkhaṃ, tassa sesabhāvo eva na siyā, apariyantabhāvato ñeyyassa tathāvavatthitumeva na sakkāti? Sabbametaṃ akāraṇaṃ. Kasmā? Avisayavicāraṇabhāvato. Vuttañhetaṃ bhagavatā ‘‘buddhānaṃ bhikkhave, buddhavisayo acinteyyo na cintetabbo, yaṃ cintento ummādassa vighātassa bhāgī assā’’ti (a. ni. 4.77) idaṃ panettha sanniṭṭhānaṃ – yaṃ kiñci bhagavatā ñātuṃ icchitaṃ, sakalamekadeso vā, tattha tattha appaṭihatavuttitāya paccakkhato ñāṇaṃ pavattati niccasamādhānañca vikkhepābhāvato, ñātuṃ icchitassa ca sakalassa avisayabhāve tassa ākaṅkhāpaṭibaddhavuttitā na siyā, ekanteneva sā icchitabbā, sabbe dhammā buddhassa bhagavato āvajjanapaṭibaddhā ākaṅkhāpaṭibaddhā manasikārapaṭibaddhā cittuppādapaṭibaddhāti (mahāni. 69, 156; cūḷani. 85; paṭi. ma. 3.5) vacanato. Atītānāgatavisayampi bhagavato ñāṇaṃ anumānāgamatakkagahaṇavirahitattā paccakkhameva.
由于所言知一切现象法无常无我，过去未来一切实相相续不殊，故世界间一切领域唯为单一实知作用而已。又为何思想中称一切法都悉现知？因其自性通达致密，殊胜连贯不可分割，所以“法”兼言一切实相。且妄想者虽多，理性认知者中，佛陀者在知识点不断、断疑、坚定无碍处如是。世尊欲示现诸法时，依不同场合环环相扣，常显现其独特知解，令见者无所疑惑，且此知识无杂乱流失，依念定等清净功德所成。如是观之，一切法皆由佛说法、佛智缘起紧相契合、密不可分，故而成就诸法清净知见无碍之理。纵使所见为过往未来、时空内外差别，均无分别妄断，仅从唯一实相视之。
Nanu ca etasmimpi pakkhe yadā sakalaṃ ñātuṃ icchitaṃ, tadā sakiṃyeva sakalavisayatāya anirūpitarūpena bhagavato ñāṇaṃ pavatteyyāti vuttadosā nātivattiyevāti? Na, tassa visodhitattā. Visodhito hi so buddhavisayo acinteyyoti. Aññathā pacurajanañāṇasamānavuttitāya buddhānaṃ bhagavantānaṃ ñāṇassa acinteyyatā na siyā, tasmā sakaladhammārammaṇampi taṃ ekadhammārammaṇaṃ viya suvavatthāpiteyeva te dhamme katvā pavattatīti idamettha acinteyyaṃ, ‘‘yāvatakaṃ neyyaṃ, tāvatakaṃ ñāṇaṃ. Yāvatakaṃ ñāṇaṃ, tāvatakaṃ neyyaṃ. Neyyapariyantikaṃ ñāṇaṃ, ñāṇapariyantikaṃ neyyaṃ. Neyyaṃ atikkamitvā ñāṇaṃ nappavattati, ñāṇaṃ atikkamitvā neyyapatho natthi. Aññamaññapariyantaṭṭhāyino te dhammā, yathā dvinnaṃ samuggapaṭalānaṃ sammā phusitānaṃ heṭṭhimaṃ samuggapaṭalaṃ uparimaṃ nātivattati, uparimaṃ samuggapaṭalaṃ heṭṭhimaṃ nātivattati. Aññamaññapariyantaṭṭhāyino, evameva buddhassa bhagavato neyyañca ñāṇañca aññamaññapariyantaṭṭhāyino…pe… te dhammā’’ti (mahāni. 69, 156; cūḷani. 85; paṭi. ma. 3.5) evamekajjhaṃ, visuṃ, sakiṃ, kamena vā icchānurūpaṃ pavattassa tassa ñāṇassa vasena sammā sāmañca sabbadhammānaṃ buddhattā bhagavā sammāsambuddho nāma jātoti.
难道在这方面，当欲了知一切时，世尊的智慧就会在某一具体范畴中以不可言说的方式发生吗？对此说法是否过失，则不超过界限吗？不，不是如此。因为这种智慧已经净化了。唯有纯净的觉智才能不思议佛境界。若非如此，如世尊佛之智慧不可能与凡夫众生的认识同等般受限，因此即使是所有法的境界，也如同一个法的境界一样被妥善说明，世尊于是以各种法作成、修习、发生智慧。此处的“不思议”意指：“应该了知的范畴，到何为止，就是智慧的范畴。智慧的范畴，到何为止，就是应该了知的范畴。限定为应该了知者，智慧则为不定；限定为智慧者，路径则不存在。各相互限定的法，如同两层重叠的涂层，触及下层则不超越上层，触及上层则不超越下层。各法相互限定，如同佛陀世尊的智慧与应了知的事，彼此相互限定而存在。”（大本69,156；小本85；巴提摩3.5）如此，单一、全面且适合欲求的发展智慧，庄严浊世，以此智慧为根基，世尊正自觉者即名为成正觉者。
Ayaṃ panettha aṭṭhakathāmuttako nayo – ṭhānāṭhānādīni chabbisayāni chahi ñāṇehi jānatā, yathākammūpage satte cutūpapātadibbacakkhuñāṇehi passatā, savāsanānamāsavānaṃ āsavakkhayañāṇena khīṇattā arahatā, jhānādidhamme saṃkilesavodānavasena sāmaṃyeva aviparītāvabodhato sammāsambuddhena, evaṃ dasabalañāṇavasena catūhākārehi thomitena. Apica tīsu kālesu appaṭihatañāṇatāya jānatā, tiṇṇampi kammānaṃ ñāṇānuparivattito nisammakāritāya passatā, davādīnaṃ channamabhāvasādhikāya pahānasampadāya arahatā, chandādīnaṃ channamahānihetubhūtāya aparikkhayapaṭibhānasādhikāya sabbaññutāya sammāsambuddhena, evaṃ aṭṭhārasāveṇikabuddhadhammavasena (dī. ni. aṭṭha. 3.305) catūhākārehi thomitenāti evamādinā tesaṃ tesaṃ ñāṇadassanapahānabodhanatthehi saṅgahitānaṃ buddhaguṇānaṃ vasena yojanā kātabbāti.
此处此注释的根本旨趣为——以六种智见解析时空位置等：“如同修行者本性所现之天眼通、里宅根本死灭之智、阿拉汉断尽染污之清净七觉支，在生灭相应中，实现正确无误认知而成正觉者；并以十种力量智慧作支撑，断三时断见无损之明，透视业果周转之智，洞明彻底遏止业报之智，断烦恼成就圆满智慧，如是以十八种规矩法之世尊佛法，依次装置，涵盖综合而成诸种智慧利益的融合。
Catuvesārajjaṃ sandhāya ‘‘catūhākārehī’’ti vuttaṃ. ‘‘Thomitenā’’ti etena imesaṃ ‘‘bhagavatā’’ti padassa visesanataṃ dasseti. Yadipi hīnapaṇītabhedena duvidhāva adhimutti pāḷiyaṃ vuttā, pavattiākāravasena pana anekabhedabhinnāvāti āha ‘‘nānādhimuttikatā’’ti. Sā pana adhimutti ajjhāsayadhātuyeva, tadapi tathā tathā dassanaṃ, khamanaṃ, rocanañcāti atthaṃ viññāpeti ‘‘nānajjhāsayatā’’ti iminā. Tathā hi vakkhati ‘‘nānādhimuttikatā nānajjhāsayatā nānādiṭṭhikatā nānakkhantitā nānārucitā’’ti. ‘‘Yāvañcida’’nti etassa ‘‘suppaṭividitā’’ti iminā sambandho. Tattha ca idanti padapūraṇamattaṃ, ‘‘nānādhimuttikatā’’ti etena vā padena samānādhikaraṇaṃ, tassattho pana pākaṭoyevāti āha ‘‘yāva ca suṭṭhu paṭividitā’’ti.
‘四方国土’之所在，故称‘四种成者’。‘成者’指表明这里‘世尊’语词的特指。虽巴利文中‘adhi-mutti’依不同轻重见解有二种释义，其本质对应心性领域，且体现各异的说法、观摄、称赞等义，即‘多种心识’。词语意为‘多种内心视角’，本段将‘多种心识、见解、偏好、憎恶、嗜好’相联系。‘多种心识’为‘内心根本’，彼此关系彼此信赖，如同四周相连的容器相互触碰，低处容器不逾越上容器，上处容器亦不逾越下容器。类似世尊的智慧中的应知与智慧亦彼此限制共存……等法相互束缚。”此释义基于佛音长老的注解，及大本、小本和其他注释书的汇聚，注释以显示各种智慧透过多视角的解脱解说。
‘‘Yā ca aya’’ntiādinā dhātusaṃyuttapāḷiṃ dassento tadeva saṃyuttaṃ manasi karitvā tesaṃ avaṇṇavaṇṇabhāsanena saddhiṃ ghaṭetvā therānamayaṃ saṅkhiyadhammo udapādīti dasseti. Ato assa bhagavato dhātusaṃyuttadesanānayena tāsaṃ suppaṭividitabhāvaṃ samatthanavasena dassetuṃ ‘‘ayaṃ hī’’tiādimāhāti attho daṭṭhabbo. Suppaṭividitabhāvasamatthanañhi ‘‘ayaṃ hī’’tiādivacanaṃ. Tattha yā ayaṃ nānādhimuttikatā…pe… rucitāti sambandho. Dhātusoti ajjhāsayadhātuyā. Saṃsandantīti sambandhenti vissāsenti. Samentīti sammā, saha vā bhavanti. ‘‘Hīnādhimuttikā’’tiādi tathābhāvavibhāvanaṃ. Atītampi addhānanti atītasmiṃ kāle, accantasaṃyoge vā etaṃ upayogavacanaṃ. Nānādhimuttikatā-padassa nānajjhāsayatāti atthavacanaṃ. Nānādiṭṭhi…pe… rucitāti tassa sarūpadassanaṃ. Sassatādiladdhivasena nānādiṭṭhikatā. Pāpācārakalyāṇācārādipakativasena nānakkhantitā. Pāpicchāappicchādivasena nānārucitā. Nāḷiyāti tumbena, āḷhakena vā. Tulāyāti mānena. Nānādhimuttikatāñāṇanti cettha sabbaññutaññāṇameva adhippetaṃ, na dasabalañāṇanti āha ‘‘sabbaññutaññāṇenā’’ti. Evaṃ ācariyadhammapālattherena (dī. ni. ṭī. 1.3) vuttaṃ, abhidhammaṭṭhakathāyaṃ, dasabalasuttaṭṭhakathāsu (ma. ni. aṭṭha. 1.149; a. ni. aṭṭha. 3.10.21; vibha. aṭṭha. 831) ca evamāgataṃ.
“及此”等词示范以‘元素相连学习’为例，将顺序结合，形成大长老的分类法。由此显明世尊对此元素相连法的详细开示，力求清楚展现此显著之义。‘此处’意为这‘多种心识’‘各种观点’‘偏好’等相互联系。‘元素’即心识根本。‘相连’为彼此联系、信赖、和合之意。‘次第’为相互关系演进的过程。‘低俗类、俗类、非俗类’等各种分类的不同辨识，彼此显现对立与依存。整体意为通过多层面的智慧观察与体悟。
Paravādī panāha ‘‘dasabalañāṇaṃ nāma pāṭiyekkaṃ natthi, sabbaññutaññāṇassevāyaṃ pabhedo’’ti, taṃ tathā na daṭṭhabbaṃ. Aññameva hi dasabalañāṇaṃ, aññaṃ sabbaññutaññāṇaṃ. Dasabalañāṇañhi sakakiccameva jānāti, sabbaññutaññāṇaṃ pana tampi tato avasesampi jānāti. Dasabalañāṇesu hi paṭhamaṃ kāraṇākāraṇameva jānāti, dutiyaṃ kammantaravipākantarameva, tatiyaṃ kammaparicchedameva, catutthaṃ dhātunānattakāraṇameva, pañcamaṃ sattānamajjhāsayādhimuttimeva, chaṭṭhaṃ indriyānaṃ tikkhamudubhāvameva, sattamaṃ jhānādīhi saddhiṃ tesaṃ saṃkilesādimeva, aṭṭhamaṃ pubbenivutthakkhandhasantatimeva, navamaṃ sattānaṃ cutipaṭisandhimeva, dasamaṃ saccaparicchedameva, sabbaññutaññāṇaṃ pana etehi jānitabbañca tato uttariñca jānāti, etesaṃ pana kiccaṃ na sabbaṃ karoti. Tañhi jhānaṃ hutvā appetuṃ na sakkoti, iddhi hutvā vikubbituṃ na sakkoti, maggo hutvā kilese khepetuṃ na sakkoti. Apica paravādī evaṃ pucchitabbo ‘‘dasabalañāṇaṃ nāma etaṃ savitakkasavicāraṃ avitakkavicāramattaṃ avitakkaavicāraṃ, kāmāvacaraṃ rūpāvacaraṃ arūpāvacaraṃ, lokiyaṃ lokuttara’’nti. Jānanto paṭipāṭiyā satta ñāṇāni ‘‘savitakkasavicārānī’’ti vakkhati, tato parāni dve ‘‘avitakkaavicārānī’’ti vakkhati, āsavakkhayañāṇaṃ ‘‘siyā savitakkasavicāraṃ, siyā avitakkavicāramattaṃ, siyā avitakkaavicāra’’nti vakkhati, tathā paṭipāṭiyā satta kāmāvacarāni, tato paraṃ dve rūpāvacarāni, avasāne ekaṃ ‘‘lokuttara’nti vakkhati, sabbaññutaññāṇaṃ pana savitakkasavicārameva, kāmāvacarameva, lokiyamevāti. Iti aññadeva dasabalañāṇaṃ, aññaṃ sabbaññutaññāṇanti, tasmā pañcamabalañāṇasaṅkhātena nānādhimuttikatāñāṇena ca sabbaññutaññāṇena ca viditāti attho veditabbo. Ca-kāropi hi potthakesu dissati. Sāti yathāvuttā nānādhimuttikatā. ‘‘Dvepi nāmā’’tiādinā yathāvuttasuttassatthaṃ saṅkhepena dassetvā ‘‘imesu cāpī’’tiādinā tassa saṅkhiyadhammassa tadabhisambandhataṃ āvi karoti. Iti ha meti ettha evaṃsaddatthe iti-saddo, ha-kāro nipātamattaṃ, āgamo vā. Sandhivasena ikāralopo, akārādeso vāti dasseti ‘‘evaṃ ime’’ti iminā.
旁人反对说：“十种力量智慧无一例外，而‘全知智慧’却为另一种。”对此应理解不然。实则十种力量智慧中，每种彼此互知，并在更高层面认知全知智慧。十种力量智慧中，第一为识别因缘，无因果性；第二识因果变化；第三识业界划分；第四识元素多样；第五识众生心性；第六识根通达；第七识与禅定等境界及气结污点；第八识识复现前世经历；第九识识众生生死循环；第十识识真理分界。全知智慧超越这些，虽知本质，上位智慧却不执行所有事。未到禅定者不能具足依禅定之智；未具神通者不能显神通；未入正道者不能断烦恼。旁人问及此十种智慧结构及分类，世尊说明为七种有分别想七种无分别想，断尽无明所生五欲天界，两个无分别想境界，全知智慧是有分别的七种和五欲界，及俗世界的综合体。如是十种力量智慧与全知智慧的关系应如是理解。此意亦载诸注释书中。
§4
4. ‘‘Viditvā’’ti ettha pakatiyatthabhūtā vijānanakiriyā sāmaññena abhedavatīpi samānā taṃtaṃkaraṇayogyatāya anekappabhedāti dassetuṃ ‘‘bhagavā hī’’tiādi vuttaṃ. Vatthūnīti gharavatthūni. ‘‘Sabbaññutaññāṇena disvā aññāsī’’ti ca vohāravacanamattametaṃ. Na hi tena dassanato aññaṃ jānanaṃ nāma natthi. Tadidaṃ ñāṇaṃ āvajjanapaṭibaddhaṃ ākaṅkhāpaṭibaddhaṃ manasikārapaṭibaddhaṃ cittuppādapaṭibaddhaṃ hutvā pavattati. Kiṃ nāma karonto bhagavā tena ñāṇena āvajjanādipaṭibaddhena aññāsīti sotūnamatthassa suviññāpanatthaṃ parammukhā viya codanaṃ samuṭṭhāpeti ‘‘kiṃ karonto aññāsī’’ti iminā, pacchimayāmakiccaṃ karonto taṃ ñāṇaṃ āvajjanādipaṭibaddhaṃ hutvā tena tathā aññāsīti vuttaṃ hoti. Sāmaññasmiṃ sati visesavacanaṃ sātthakaṃ siyāti anuyogenāha ‘‘kiccañcanāmeta’’ntiādi. Arahattamaggena samugghātaṃ kataṃ tassa samuṭṭhāpakakilesasamugghāṭanena, yato ‘‘natthi abyāvaṭamano’’ti aṭṭhārasasu buddhadhammesu vuccati. Niratthako cittasamudācāro natthīti hettha attho. Evampi vuttānuyogo tadavatthoyevāti codanamapaneti ‘‘taṃ pañcavidha’’ntiādinā. Tattha purimakiccadvayaṃ divasabhāgavasena, itarattayaṃ rattibhāgavasena gahetabbaṃ tathāyeva vakkhamānattā.
“知晓”者，此处表述披露本质的认识活动，显示同于不异，且具多层差别的智慧。所谓对象，即具象物品。‘凭全知智慧看见他已知’语仅为表达，实际无其他认知。此识智慧经由触动、念动、意念兴起等诸种心识先行条件之驱动而成。佛因此智慧为引领众生证悟传道，谓“以此何为引领他人知晓”。这表明佛以识智慧差别而起色故。佛地之修行由此辨析，多行多夜分时的修持也以此说明。
‘‘Upaṭṭhākānuggahaṇatthaṃ, sarīraphāsukatthañcā’’ti etena anekakappasamupacitapuññasambhārajanitaṃ bhagavato mukhavaraṃ duggandhādidosaṃ nāma natthi, tadubhayatthameva pana mukhadhovanādīni karotīti dasseti. Sabbopi hi buddhānaṃ kāyo bāhirabbhantarehi malehi anupakkiliṭṭho sudhotamaṇi viya hoti. Vivittāsaneti phalasamāpattīnamanurūpe vivekānubrūhanāsane. Vītināmetvāti phalasamāpattīhi vītināmanaṃ vuttaṃ, tampi na vivekaninnatāya, paresañca diṭṭhānugati āpajjanatthaṃ. Surattadupaṭṭaṃ antaravāsakaṃ vihāranivāsanaparivattanavasena nivāsetvā vijjulatāsadisaṃ kāyabandhanaṃ bandhitvā meghavaṇṇaṃ sugatacīvaraṃ pārupitvā selamayapattaṃ ādāyāti adhippāyo. Tathāyeva hi tattha tattha vutto. ‘‘Kadāci ekako’’tiādi tesaṃ tesaṃ vineyyānaṃ vinayanānukūlaṃ bhagavato upasaṅkamanadassanaṃ. Gāmaṃ vā nigamaṃ vāti ettha vā-saddo vikappanattho, tena nagarampi vikappeti. Yathāruci vattamānehi anekehi pāṭihāriyehi pavisatīti sambandho.
此处所说「为辅佐侍者之依怙，亦为身语净洁之故」者，意指世尊因多生多劫积集的功德成就，使其口中无憍慢浊臭之恶，要令二者即口洗之事等得以实行。此义示现：佛体虽在尘垢污秽之中，却犹如清净珍宝无染污。所谓“净离”，乃是依果得之境，契合寂静而渐进之意。所谓「无名」，即果得成就时见诸现象无名号，此非指寂静为名，而是免于他人见解追随之因。所穿内衣为内衣，活动住所不过迴转交替，裹绑肉身如饰物般华丽，着以净色圣者袈裟，乃是所重之道具。佛陀历来皆云此，逐处无异。「曾有单独」等语，说明世尊行止适用的律仪规范。所谓村庄市镇，因“市”语义有变动，故以“乡镇”说明，此处亦有乡镇称谓。诸多精彩事迹众多善巧发生，知者了知。所有言说皆随刻表达、详述无遗也。
‘‘Seyyathida’’ntiādinā pacchimapakkhaṃ vitthāreti. Seyyathidanti ca taṃ katamanti atthe nipāto, idaṃ vā sappāṭihīrapavisanaṃ katamantipi vaṭṭati. Mudugatavātāti mudubhūtā, mudubhāvena vā gatā vātā. Udakaphusitānīti udakabindūni. Muñcantāti osiñcantā. Reṇuṃ vūpasametvāti rajaṃ sannisīdāpetvā upari vitānaṃ hutvā tiṭṭhanti caṇḍa-vātātapa-himapātādi-haraṇena vitānakiccanipphādakattā, tato tato himavantādīsu pupphūpagarukkhato upasaṃharitvāti atthassa viññāyamānattā tathā na vuttaṃ. Samabhāgakaraṇamattena onamanti, unnamanti ca, tatoyeva pādanikkhepasamaye samāva bhūmi hoti. Nidassanamattañcetaṃ sakkharakathalakaṇṭakasaṅkukalalādiapagamanassāpi sambhavato, tañca suppatiṭṭhitapādatālakkhaṇassa nissandaphalaṃ, na iddhinimmānaṃ. Padumapupphāni vāti ettha vā-saddo vikappanattho, tena ‘‘yadi yathāvuttanayena samā bhūmi hoti, evaṃ sati tāni na paṭiggaṇhanti, tathā pana asatiyeva paṭiggaṇhantī’’ti bhagavato yathāruci pavattanaṃ dasseti. Sabbadāva bhagavato gamanaṃ paṭhamaṃ dakkhiṇapāduddharaṇasaṅkhātānubyañjanapaṭimaṇḍitanti āha ‘‘ṭhapitamatte dakkhiṇapāde’’ti. Buddhānaṃ sabbadakkhiṇatāya tathā vuttanti ācariyadhammapālatthero,(dī. ni. ṭī. 1.4) ācariyasāriputtatthero (a. ni. aṭṭha. 1.53) ca vadati, sabbesaṃ uttamatāya evaṃ vuttanti attho. Evaṃ sati uttamapurisānaṃ tathāpakatitāyāti āpajjati. Ṭhapitamatte nikkhamitvā dhāvantīti sambandho. Idañca yāvadeva vineyyajanavinayanatthaṃ satthu pāṭihāriyanti tesaṃ dassanaṭṭhānaṃ sandhāya vuttaṃ. ‘‘Chabbaṇṇarasmiyo’’ti vatvāpi ‘‘suvaṇṇarasapiñjarāni viyā’’ti vacanaṃ bhagavato sarīre pītābhāya yebhuyyatāyāti daṭṭhabbaṃ. ‘‘Rasa-saddo cettha udakapariyāyo, piñjara-saddo hemavaṇṇapariyāyo, suvaṇṇajaladhārā viya suvaṇṇavaṇṇānīti attho’’ti (sārattha. ṭī. 1.buddhāciṇṇakathā.22) sāratthadīpaniyaṃ vuttaṃ. Pāsādakūṭāgārādīni tesu tesu gāmanigamādīsu saṃvijjamānāni alaṅkarontiyo hutvā.
「譬如」与诸类似语，后续详述说明其义。所谓「譬如」者，谓此语于其用途上即为明示场景乃是市镇进入的含义。所谓「mudugutavāta」，为软化的气息或风。所谓「udakapusitāni」，即水珠。所谓「muñcantā」，即放出或行放。所谓「粉尘平伏」，指尘埃沉降于上，且状如热风、烈日、霜雪等扰乱风的作用，以此说明尘埃地上的动静不定，故不举例于山林花木。所谓「uniform行为」，即等分行动，提起如踩踏时造成的特定效果。此序也含示例说明，从蜂蜜、荆棘、丝等引喻无力变化的功德非造作之妙。诸花如莲花等，皆因音义变迁引起「vā」字音的语意扩展，故有“如果如所言那般大地成就，则他人亦非不接受」的佛陀趣教。历来佛陀初步行走时，常以高扬右足为号标，众多长老依此释义佛陀以此为最高至尊举止之象征，因故凡人亦颂其此行态以表达恭敬。故此，常言此乃贤圣之佳行所展现。释迦族长老与阿难等多有明证。
‘‘Tathā’’tiādinā sayameva dhammatāvasena tesaṃ saddakaraṇaṃ dasseti. Tadā kāyaṃ upagacchantīti kāyūpagāni, na yattha katthaci ṭhitāni. ‘‘Antaravīthi’’nti iminā bhagavato piṇḍāya gamanānurūpavīthiṃ dasseti. Na hi bhagavā loluppacārapiṇḍacāriko viya yattha katthaci gacchati. Ye paṭhamaṃ gatā, ye vā tadanucchavikaṃ piṇḍapātaṃ dātuṃ samatthā, te bhagavatopi pattaṃ gaṇhantīti veditabbaṃ. Paṭimānentīti patissamānasā pūjenti, bhagavantaṃ vā paṭimānāpenti paṭimānantaṃ karonti. Vohāramattañcetaṃ, bhagavato pana apaṭimānanā nāma natthi. Cittasantānānīti atīte, etarahi ca pavattacittasantānāni. Yathā keci arahatte patiṭṭhahanti, tathā dhammaṃ desetīti sambandho. Keci pabbajitvāti ca arahattasamāpannānaṃ pabbajjāsaṅkhepagatadassanatthaṃ , na pana gihīnaṃ arahattasamāpannatāpaṭikkhepanatthaṃ. Ayañhi arahattappattānaṃ gihīnaṃ sabhāvo, yā tadaheva pabbajjā vā, kālaṃ kiriyāvāti. Tathā hi vuttaṃ āyasmatā nāgasenattherena ‘‘visamaṃ mahārāja, gihiliṅgaṃ, visame liṅge liṅgadubbalatāya arahattaṃ patto gihī tasmiṃyeva divase pabbajati vā parinibbāyati vā neso mahārāja, doso arahattassa, gihiliṅgasseveso doso yadidaṃ liṅgadubbalatā’’ti (mi. pa. 5.2.2) sabbaṃ vattabbaṃ. Ettha ca sappāṭihīrappavesanasambandheneva mahājanānuggahaṇaṃ dassitaṃ, appāṭihīrappavesanena ca pana ‘‘te sunivatthā supārutā’’tiādivacanaṃ yathārahaṃ sambandhitvā mahājanānuggahaṇaṃ atthato vibhāvetabbaṃ hoti. Tampi hi purebhattakiccamevāti. Upaṭṭhānasālā cettha maṇḍalamāḷo. Tattha gantvā maṇḍalamāḷeti idha pāṭho likhito. ‘‘Gandhamaṇḍalamāḷe’’tipi (a. ni. aṭṭha. 1.53) manorathapūraṇiyā dissati, taṭṭīkāyañca ‘‘catujjātiyagandhena paribhaṇḍe maṇḍalamāḷe’’ti vuttaṃ. Gandhakuṭiṃ pavisatīti ca pavisanakiriyāsambandhatāya, tassamīpatāya ca vuttaṃ, tasmā pavisituṃ gacchatīti attho daṭṭhabbo, na pana anto tiṭṭhatīti. Evañhi ‘‘atha kho bhagavā’’tiādivacanaṃ (dī. ni. 1.4) sūpapannaṃ hoti.
「如此」由佛之所行，依照其音义示达行止之义。此时前来近身之意，非指某处固定止步。所谓“室内通路”，即依世尊托钵行乞路线。世尊非为贪恋食物或生计而行乞，是故知其出入皆应合规。初前往及追随以托钵施食者，其皆接受世尊衣钵为礼供奉，并以敬重心回礼之。故称“有敬意”。“心续”指过去与现在心识延续，有人安住正法而为善说以显现。亦有成就出家及阿拉汉果位者，为呈现阿拉汉境界殊胜而出家，但非为令俗人夺失阿拉汉果也。此乃阿拉汉果于俗人而言的特殊性，即出家时即具备此果，犹如火烧处非出家而具此果者；此理如龙军长老言：“若大王行为不正，未得正果即烧毁身体者，其着相之恶，是因执持不正见故。”应悉此理。此处亦说明世尊入镇时皆遵守初成佛后依据正法制定之教仪规范，以利大众护持。若非入城正仪，众则为邪恶所覆。
Atha khoti evaṃ gandhakuṭiṃ pavisituṃ gamanakāle. Upaṭṭhāneti samīpapadese. ‘‘Pāde pakkhāletvā pādapīṭhe ṭhatvā bhikkhusaṅghaṃ ovadatī’’ti ettha pāde pakkhālentova pādapīṭhe tiṭṭhanto ovadatīti veditabbaṃ. Etadatthaṃyeva hi bhikkhūnaṃ bhattakiccapariyosānaṃ āgamayamāno nisīdi. Dullabhā sampattīti satipi manussattapaṭilābhe patirūpadesavāsaindriyāvekallasaddhāpaṭilābhādayo sampattisaṅkhātā guṇā dullabhāti attho. Potthakesu pana ‘‘dullabhā saddhāsampattī’’ti pāṭho dissati, so ayuttova. Tatthāti tasmiṃ pādapīṭhe ṭhatvā ovadanakāle, tesu vā bhikkhūsu, rattiyā vasanaṃ ṭhānaṃ rattiṭṭhānaṃ, tathā divāṭhānaṃ. ‘‘Kecī’’tiādi tabbivaraṇaṃ. Cātumahārājikabhavananti cātumahārājikadevaloke suññavimānāni sandhāya vuttaṃ. Esa nayo tāvatiṃsabhavanādīsupi. Tato bhagavā gandhakuṭiṃ pavisitvā pacchābhattaṃ tayo bhāge katvā paṭhamabhāge sace ākaṅkhati, dakkhiṇena passena sīhaseyyaṃ kappeti, sace nākaṅkhati, buddhāciṇṇaṃ phalasamāpattiṃ samāpajjati, atha yathākālaparicchedaṃ tato vuṭṭhahitvā dutiyabhāge pacchimayāmassa tatiyakoṭṭhāse viya lokaṃ voloketi veneyyānaṃ ñāṇaparipākaṃ passituṃ, tenāha ‘‘sace ākaṅkhatī’’tiādi. Sīhaseyyantiādīnamattho heṭṭhā vuttova. Yañhi apubbaṃ padaṃ anuttānaṃ, tadeva vaṇṇayissāma. Sammā assāsitabboti gāhāpanavasena upatthambhitabboti samassāsito. Tādiso kāyo yassāti tathā. Dhammassavanatthaṃ sannipatati. Tassā parisāya cittācāraṃ ñatvā katabhāvaṃ sandhāyāha ‘‘sampattaparisāyaanurūpena pāṭihāriyenā’’ti. Yattha dhammaṃ saha bhāsanti, sā dhammasabhā nāma. Kālayuttanti ‘‘imissā velāya imassa evaṃ vattabba’’nti taṃtaṃkālānurūpaṃ. Samayayuttanti tasseva vevacanaṃ, aṭṭhuppattianurūpaṃ vā samayayuttaṃ. Atha vā samayayuttanti hetudāharaṇehi yuttaṃ. Kālena sāpadesañhi bhagavā dhammaṃ deseti. Kālaṃ viditvā parisaṃ uyyojeti, na yāva samandhakārā dhammaṃ desetīti adhippāyo. ‘‘Samayaṃ viditvā parisaṃ uyyojesī’’tipi katthaci pariyāyavacanapāṭho dissati, so pacchā pamādalikhito.
「于是」云，即于进入香澡堂之途时，世尊被称为侍奉者。所谓侍奉者，即近于佛所之意。此时于脚下樽放，立于脚踏石上，为教导众比库沙门修持礼仪而示范。诸比库入座前往前盥洗，受用膳食时均采用同法，以此为便利众俗修学的善因。所谓稀有珍贵，意指人世罕有难得的智慧与信心，非普遍所有，故称稀有。锡藏经论中记载此为珍贵信心之福德。世尊于此处临脚踏石时，众比库于昼夜坐卧均守规率。所谓“某些”，详述若干府城业处或天宫空阁以示修行住处，皆与此相通。世尊入香澡堂后，以三分之一分，若顾盼，则座位如狮床；不顾盼，则获圣果的成就。此后于他处观察尘世，显现随时随地具足智慧认识之行为。义理如是。所谓狮床等，乃对正觉体统之称谓。此身乃为听法修持而聚集众多，法会因而成立；修行谈论之处，谓之法会。所谓时间契合，即“此时此刻应当如是行事”，遵守时节之义。所谓契合时节、契机，或因缘等同义，谓众皆以此时机为根本。又言契合时节，即因缘条件相合之义。世尊亦随时契机开示正法，以利众生。通明示范，众皆悉听。此为佛教教义实行之根本条件，亦称“时机成熟”，“时机契合”。此段述佛陀日常行止、教法示现与现众关系之全貌，义理深藏。
Gattānīti kāyoyeva anekāvayavattā vutto. ‘‘Utuṃ gaṇhāpetī’’ti iminā utugaṇhāpanatthameva osiñcanaṃ, na pana malavikkhālanatthanti dasseti. Na hi bhagavato kāye rajojallaṃ upalimpatīti. Catujjātikena gandhena paribhāvitā kuṭī gandhakuṭī. Tassā pariveṇaṃ tathā. Phalasamāpattīhi muhuttaṃ paṭisallīno. Tato tatoti attano attano rattiṭṭhānadivāṭhānato, upagantvā, samīpe vā ṭhānaṃ upaṭṭhānaṃ, bhajanaṃ sevananti attho. Tatthāti tasmiṃ nisīdanaṭṭhāne, purimayāme vā, tesu vā bhikkhūsu.
「有机体」意指身躯即由多部分构成。谓此语乃表明世尊以除去污秽及不清洁之义，非指污秽本身。乃说明佛身之净胜非因染污气味所侵。古经常言以四种香气熏陶住所，此处即香澡堂。世尊得善果时即入处隐居，白天黑夜依地修持，以静心专注而行。此为为身心安全及净洁之意。此中“居所”、“比库”等，是佛教修行主客体。诸比库或坐或立在固定各处，供修持身语念戒功用。
Pañhākathanādivasena adhippāyaṃ sampādento ‘‘dasasahassilokadhātū’’ti evaṃ avatvā tassā anekāvayavasaṅgahaṇatthaṃ ‘‘sakaladasasahassilokadhātū’’ti vuttaṃ. Purebhattapacchābhattapurimayāmesu manussaparisābāhullato okāsaṃ alabhitvā idāni majjhimayāmeyeva okāsaṃ labhamānā, bhagavatā vā katokāsatāya okāsaṃ labhamānāti adhippāyo. Kīdisaṃ pana pucchantīti āha ‘‘yathābhisaṅkhataṃ antamaso caturakkharampī’’ti. Yathābhisaṅkhatanti abhisaṅkhatānurūpaṃ, tadanatikkamma vā, etena yathā tathā attano paṭibhānānurūpaṃ pucchantīti dasseti.
因负责讲授法问答之际，世尊说「十万亿界」之类语，以示诸世界多重复杂。之前后分别时，因世俗众生时有时无，于中位得一时机，现今方得长期之际，以此观机。问者若问，佛陀以成就果位、超越障碍之理机答言，意在表达依自己悟取之适当境界回应问题之义。
Pacchābhattakālassa tīsu bhāgesu paṭhamabhāge sīhaseyyākappanaṃ ekantaṃ na hotīti āha ‘‘purebhattato paṭṭhāya nisajjāya pīḷitassa sarīrassā’’ti. Teneva hi pubbe ‘‘sace ākaṅkhatī’’ti tadā sīhaseyyākappanassa anibaddhatā vibhāvitā. Kilāsubhāvo kilamatho. Sarīrassa kilāsubhāvamocanatthaṃ caṅkamena vītināmeti sīhaseyyaṃ kappetīti sambandho. Buddhacakkhunāti āsayānusayaindriyaparopariyattañāṇasaṅkhātena pañcamachaṭṭhabalabhūtena buddhacakkhunā. Tena hi lokavolokanabāhullatāya taṃ ‘‘buddhacakkhū’’ti vuccati, idañca pacchimayāme bhagavato bahulaṃ āciṇṇavasena vuttaṃ. Appekadā avasiṭṭhabalañāṇehi, sabbaññutaññāṇeneva ca bhagavā tamatthaṃ sādheti.
关于后食时间三部分中第一部分，即狮子卧处开设绝对不允许的说法，曾说过“因先前进食后就坐而身受痛苦。”当时依此，已说明“若有所求”的狮子卧处无法连结。泥泞浑浊的状态称为“脏污”。为了使身体脱离泥泞浑浊之状态，需用行走来净除，因此狮子卧处被造设，彼此相关。所谓佛眼者，是由根本习气烦恼层叠并彼此覆盖形成的认知，具有五种六重的力量与佛眼。正因遍观世间的广博，所以称为“佛眼”，这在佛陀晚年时常被大规模宣扬。基于坚定且深厚的知识与通达，世尊圆成此义。
‘‘Pacchimayāmakiccaṃ karonto aññāsī’’ti pubbe vuttamatthaṃ samatthento ‘‘tasmiṃ pana divase’’tiādimāha. Buddhānaṃ bhagavantānaṃ yattha katthaci vasantānaṃ idaṃ pañcavidhaṃ kiccaṃ avijahitameva hoti sabbakālaṃ suppatiṭṭhitasatisampajaññattā, tasmā tadahepi tadavijahanabhāvadassanatthaṃ idha pañcavidhakiccapayojananti daṭṭhabbaṃ. Caṅkamanti tattha caṅkamanānurūpaṭṭhānaṃ. Caṅkamamāno aññāsīti yojetabbaṃ. Pubbe vutte atthadvaye pacchimatthaññeva gahetvā ‘‘sabbaññutaññāṇaṃ ārabbhā’’ti vuttaṃ. Purimattho hi pakaraṇādhigatattā suviññeyyoti.
“既然已完成后期的工作”，由他人了解，此义正是前文说过的“那天当时”等意涵。诸佛世尊们在有些地方常住时，这五种工作是彼时毫无违碍地完成，恒常建立鉴察的正觉。故此，即便是那时候也必须说明此五种工作的重要意义，以显示当时尚未放弃这些工作的状态。所谓行走，是指依止行走而设立的行为；若正进行行走，必须加以辅助。前文说过，两重义理中，只取后者，即“从圆通知识开始”，因为前者指的是掌握手册的内容而更易理解。
‘‘Atha kho bhagavā tesaṃ bhikkhūnaṃ imaṃ saṅkhiyadhammaṃ viditvā yena maṇḍalamāḷo, tenupasaṅkamī’’ti ayaṃ sāvasesapāṭho, tasmā etaṃ viditvā, evaṃ cintetvā ca upasaṅkamīti attho veditabboti dassetuṃ ‘‘ñatvā ca panassā’’tiādi vuttaṃ. Tattha assa etadahosīti assa bhagavato etaṃ parivitakkanaṃ, eso vā cetaso parivitakko ahosi, liṅgavipallāsoyaṃ ‘‘etadagga’’ntiādīsu (a. ni. 1.188 ādayo) viya. Sabbaññutaññāṇakiccaṃ na sabbathā pākaṭaṃ. Nirantaranti anupubbārocanavasena nibbivaraṃ, yathābhāsitassa vā ārocanavasena nibbisesaṃ. Bhāvanapuṃsakañcetaṃ. Taṃ aṭṭhuppattiṃ katvāti taṃ yathārocitaṃ vacanaṃ imassa suttassa uppattikāraṇaṃ katvā, imassa vā suttassa desanāya uppannaṃ kāraṇaṃ katvātipi attho. Attha-saddo cettha kāraṇe, tena imassa suttassa aṭṭhuppattikaṃ nikkhepaṃ dasseti. Dvāsaṭṭhiyā ṭhānesūti dvāsaṭṭhidiṭṭhigataṭṭhānesu. Appaṭivattiyanti samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ anivattiyaṃ. Sīhanādaṃ nadantoti seṭṭhanādasaṅkhātaṃ abhītanādaṃ nadanto. Yaṃ pana lokiyā vadanti –
“于是世尊知道这些比库们这方面的总汇原理，并以此环绕为标志，于是前往。”这段是全篇副本，依此法，理解为“知晓后即以此念头前往”，可见解析“知晓之后”等语。这里“assa etadahosīti assa”指示世尊的思惟反覆，或是一种心念的回想，据此意向的误说如“etadagga”等词出现（依《增支部》1卷188页起）。圆通知识的工作无处不显，持续不断，以渐进方式缓缓展开，就如传说中声响逐渐消散。此乃为修习者之品格。这种解释说明了此经产生的因缘，以及为此经宣讲而起的原因。从意义与用词角度看，表明了这部经之由来。所谓六十二处，是诸观察之具体所在。所谓“不复返”，指的是无论由沙门、婆罗门、天人、魔王或者梵天，抑或世间的任何者，都绝不复返。所谓狮吼，即最佳的吼声，是种令人畏惧的响声。世俗中人所说的是：
‘‘Uttarasmiṃ pade byagghapuṅgavosabhakuñjarā;
“后方地区有猛虎、野猪、大象及犀牛；
Sīhasaddūlanāgādyā, pume seṭṭhatthagocarā’’ti.
狮子吼声如同南方传来之火，猛兽皆畏。”
Taṃ yebhuyyavasenāti daṭṭhabbaṃ. Sīhanādasadisaṃ vā nādaṃ nadanto. Ayamattho sīhanādasuttena (a. ni. 6.64; 10.21) dīpetabbo. Yathā vā kesaro migarājā sahanato, hananato, ca ‘‘sīho’’ti vuccati, evaṃ tathāgatopi lokadhammānaṃ sahanato, parappavādānaṃ hananato ca ‘‘sīho’’ti vuccati. Tasmā sīhassa tathāgatassa nādaṃ nadantotipi attho daṭṭhabbo. Yathā hi sīho sīhabalena samannāgato sabbattha visārado vigatalomahaṃso sīhanādaṃ nadati, evaṃ tathāgatasīhopi tathāgatabalehi samannāgato aṭṭhasu parisāsu visārado vigatalomahaṃso ‘‘ime diṭṭhiṭṭhānā’’tiādinā nayena nānāvidhadesanāvilāsasampannaṃ sīhanādaṃ nadati . Yaṃ sandhāya vuttaṃ ‘‘sīhoti kho bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa. Yaṃ kho bhikkhave, tathāgato parisāya dhammaṃ deseti, idamassa hoti sīhanādasmi’’nti (a. ni. 10.21). ‘‘Ime diṭṭhiṭṭhānā’’tiādikā hi idha vakkhamānadesanāyeva sīhanādo. Tesaṃ ‘‘vedanāpaccayā taṇhā’’tiādinā vakkhamānanayena paccayākārassa samodhānampi veditabbaṃ. Sineruṃ…pe… viya cāti upamādvayena brahmajāladesanāya anaññasādhāraṇattā sudukkarataṃ dasseti. Suvaṇṇakūṭenāti suvaṇṇamayapaharaṇopakaraṇavisesena. Ratananikūṭena viya agāraṃ arahattanikūṭena brahmajālasuttantaṃ niṭṭhapento, nikūṭenāti ca niṭṭhānagatena accuggatakūṭenāti attho. Idañca arahattaphalapariyosānattā sabbaguṇānaṃ tadeva sabbesaṃ uttaritaranti vuttaṃ. Purimo pana me-saddo desanāpekkhoti parinibbutassāpi me sā desanā aparabhāge pañcavassasahassānīti attho yutto. Savanauggahaṇadhāraṇavācanādivasena paricayaṃ karonte, tathā ca paṭipanne nibbānaṃ sampāpikā bhavissatīti adhippāyo.
这就是此文旨意。吼声类似狮吼的叫声正在吼叫。此意宜由狮吼经文加以阐明（参见《增支部》6卷64页、10卷21页）。如同金色狮子王在战斗、击杀时称为“狮子”，如来亦在教化世间时抵御诽谤称为“狮子”。因此应当认识狮子的吼声，亦即如来的吼声。如狮子具有狮子的威力，所到无处不称其为狮王，有如去除浑身瘙痒，吼出狮吼。佛亦如狮子，具足如来之力，陪伴八众弟子，所显现的是视见根本（“这些见地”）等等，使其说法充满不同的教义妙用，吼出狮吼。引用经典中立论：“比库们，‘狮子’乃是对如来、阿拉汉、正觉者的称谓。比库们，如来面前宣说法，称其为狮吼。”（增支部10卷21页）这里的“这些见地”等，是指此处正在说的教法本身的狮吼。基于“受感受为缘的渴求”，其说法的缘起及结果也应当知晓。以须弥山等譬喻，如同《婆罗门网经》所说，八殊九难教法之说法，甚为罕见难得。所谓“苏伐纳丘”等，因具有引进金色幻形的特殊工具，由宝山、阿拉汉山，至婆罗门网经之终结形成之峰顶，故名“丘”。这是因为涅槃果德完成，胜过一切美德而称为最上。前文所说“me”音，是指讲经等待之义，虽是涅槃者之言，但此说法已传五千年。听闻继承记忆、言说等之方式相传，故此涅槃讲说则必然成就。
Yadaggena yenāti karaṇaniddeso, tadaggena tenā tipi daṭṭhabbaṃ. Etanti ‘‘yena tenā’’ti etaṃ padadvayaṃ. Tatthāti hi tasmiṃ maṇḍalamāḷeti attho. Yenāti vā bhummatthe karaṇavacanaṃ. Tenāti pana upayogatthe. Tasmā tatthāti taṃ maṇḍalamāḷantipi vadanti. Upasaṅkamīti ca upasaṅkamantoti attho paccuppannakālassa adhippetattā, tadupasaṅkamanassa pana atītabhāvassa sūcanato ‘‘upasaṅkamī’’ti takkālāpekkhanavasena atītapayogo vutto. Evañhi ‘‘upasaṅkamitvā’’ti vacanaṃ sūpapannaṃ hoti. Itarathā dvinnampi vacanānaṃ atītakālikattā tathāvattabbameva na siyā. Upasaṅkamanassa ca gamanaṃ, upagamanañcāti dvidhā attho, idha pana gamanameva. Sampattukāmatāya hi yaṃ kiñci ṭhānaṃ gacchanto taṃ taṃ padesātikkamanavasena ‘‘taṃ ṭhānaṃ upasaṅkami upasaṅkamanto’’ti vattabbataṃ labhati, tenāha ‘‘tattha gato’’ti, tena upagamanatthaṃ nivatteti. Yañhi ṭhānaṃ pattumicchanto gacchati, taṃ pattatāyeva ‘‘upagamana’’nti vuccati. Yamettha na saṃvaṇṇitaṃ ‘‘upasaṅkamitvā’’ti padaṃ, taṃ upasaṅkamanapariyosānadīpanaṃ. Atha vā gatoti upagato. Anupasaggopi hi saddo saupasaggo viya atthantaraṃ vadati saupasaggopi anupasaggo viyāti. Ato ‘‘upasaṅkamitvā’’ti padassa evaṃ upagato tato āsannataraṃ bhikkhūnaṃ samīpasaṅkhātaṃ pañhaṃ vā kathetuṃ, dhammaṃ vā desetuṃ sakkuṇeyyaṭṭhānaṃ upagantvāti attho veditabbo. Apica yenāti hetumhi karaṇavacanaṃ. Yena kāraṇena bhagavatā so maṇḍalamāḷo upasaṅkamitabbo, tena kāraṇena upasaṅkamīti attho. Kāraṇaṃ pana ‘‘ime bhikkhū’’tiādinā aṭṭhakathāyaṃ vuttameva.
所谓“以何者而”，是指用某种条件或方法作因缘，借此应当明了三点。此中“以何者而”是两个词合成。“彼处”指在该范围之内之意，“以何者”则是作表条件的动词变形，“借此”是对用途的指示。因此“彼处”意指环绕该范围的缘起。此中“上所指”是表示施事之意，而“借此”则表示具体用途。据此，“彼处”说明指该环绕范围之地。至于“前趋”，意即临近时间点的主导之意；“前趋者”指过去状态之指称，作为时间参照者。如此，“前趋而”一句即为确认过去时期内之状态。其他两词的时间含义亦同理，不能错用。“前趋”的另有含义，包含“前往”、“接近”，此即动词意涵。今例所说“往至某处”，因其目的在于达到，遂称“往至往至之地”，此时谓“彼处已至”，即为“往至”的充要意，是返转向“接近”之意。凡欲达某地而动者，称为“往至”。凡所往非“前趋而”词所指，而为“往至”则为“到达”。今缺“前趋而”词者，是前趋含义未展尽之指示。又“已往至”亦有他义。前缘词虽表“往至”，语音上带有连接性，如有停顿则意谓别事。故“前趋而”一词，意含“往至”，且前趋之后方能言“已往至”。此处“往至”是原因的作动词。世尊乃以此缘故，应当被往至，借此意谓“往至”之义。因缘则为注疏中言“诸比库等”故也。
Paññatteāsane nisīdīti ettha kenidaṃ paññattanti anuyoge sati bhikkhūhīti dassetuṃ ‘‘buddhakāle kirā’’tiādimāha. Tattha buddhakāleti dharamānassa bhagavato kāle. Visesanti yathāladdhato uttari jhānamaggaphalaṃ. Athāti saṃsayatthe nipāto, yadi passatīti attho. Vitakkayamānaṃ naṃ bhikkhunti sambandho, tathā tato passanahetu dassetvā, ovaditvāti ca. Anamataggeti anādimati. Ākāsaṃ uppatitvāti ākāse uggantvā. Īdisesu hi bhummattho eva yujjatīti udānaṭṭhakathāyaṃ vuttaṃ. Bhāroti taṅkhaṇeyeva bhagavato anucchavikāsanassa dullabhattā garukammaṃ. Phalakanti nisīdanatthāya kataṃ phalaṃ. Kaṭṭhakanti nisīdanayogyaṃ phalakato aññaṃ dārukkhandhaṃ. Saṅkaḍḍhitvāti saṃharitvā. Tatthāti purāṇapaṇṇesu, kevalaṃ tesu eva nisīditumananucchavikattā tathā vuttaṃ, tatthāti vā tesu pīṭhādīsu. Evaṃ sati saṅkaḍḍhitvā paññapentīti atthavasā vibhattiṃ vipariṇāmetvā sambandho. Papphoṭetvāti yathāṭhitaṃ rajojallādi-saṃkiṇṇamananurūpanti tabbisodhanatthaṃ sañcāletvā. ‘‘Amhākaṃ īdisā kathā aññatarissā desanāya kāraṇaṃ bhavituṃ yuttā, avassaṃ bhagavā āgamissatī’’ti ñatvā yathānisīdanaṃ sandhāya evaṃ vuttaṃ. Ettha ca ‘‘idhāgato samaṇo vā brāhmaṇo vā tāvakālikaṃ gaṇhitvā paribhuñjatū’’ti raññā ṭhapitaṃ, tena ca āgatakāle paribhuttaṃ āsanaṃ rañño nisīdanāsananti veditabbaṃ. Na hi tathā aṭṭhapitaṃ bhikkhūhi paribhuñjituṃ, bhagavato ca paññapetuṃ vaṭṭati. Tasmā tādisaṃ rañño nisīdanāsanaṃ pāḷiyaṃ kathitanti dassetuṃ ‘‘taṃ sandhāyā’’tiādi vuttaṃ. Adhimuttiñāṇanti ca sattānaṃ nānādhimuttikatārammaṇaṃ sabbaññutaññāṇaṃ, balañāṇañca, vuttovāyamattho.
“坐于指定座”此处，“指定”为何，依联系而言明是比库，故云“佛时也”。此中“佛时”乃指世尊示现之时。特殊之处在于，佛现时对前行入门禅定之结果作特示。句末“阿多提”指疑问词，意为“若试看”之意。思维中断无关，故以示众有此缘故，而劝导之。所谓“无始”即无始无终，指无尽头。“升空”指从空中升起。说辞中“诸要素相连”之意，依《优陀那注》说有此法。载重者，依世尊微妙宣说，其价值甚重。“果”指坐禅之效果，“木”指坐具木块。“合拢”指聚合收束。此“到此”指古时叶片等纯用以坐，谓此等即坐具之所。今意即坐具如椅子之类础之处。此说中“联系”即关系，作颠倒出入，因果关系变化所生。“发作”指如尘等污秽起于地表，而作为清净根基而使用。云“我处此地方，某些说法适合特定讲诠，佛必将来此”。文中亦云“此处来之沙门或婆罗门，临时取用、共食共用”乃以此处称为“王的椅座”。非比库以此物作普遍用具，亦不能由世尊宣说。故此为王设置之专用座席，称谓乃名以示说明。又称“最高智慧”者乃诸生众多各异智慧之总称，谓其具全明见慧能力。
‘‘Nisajjā’’ti idaṃ nisīdanapariyosānadīpananti dasseti ‘‘eva’’ntiādinā. ‘‘Tesaṃ bhikkhūnaṃ ime saṅkhiyadhammaṃ viditvā’’ti vuttattā jānantoyeva pucchīti ayamattho siddhoti āha ‘‘jānantoyevā’’ti. Asati kathāvatthumhi tadanurūpā uparūpari vattabbā visesakathā na samūpabrūhatīti kathāsamuṭṭhāpanatthaṃ pucchanaṃ veditabbaṃ. Nu-iti pucchanatthe. Asa-saddo pavattanattheti vuttaṃ ‘‘katamāya nu…pe… bhavathā’’ti. Etthāti etasmiṃ ṭhāne sandhivasena ukārassa okārādesova, na paṭhamāya pāḷiyā atthato visesoti dasseti ‘‘tassāpi purimoyeva attho’’ti iminā. Purimoyevatthoti ca ‘‘katamāya nu bhavathā’’ti evaṃ vutto attho.
“不起坐”语系说明坐具本义，谓“唯有此物早已知悉”而成法事。若无此，便无法成立此说。是问答意在聚集针对话题之异同，非广泛讲解，乃为了概念建立而问。问祈为“不知”者何故，此含蓄以便答者明理。事缘为词声变化，意即听闻者初次所知之意述。前说意即“你为何如此…等等”？此语带地之音标乌苟头，非字面第一个。此旨意指符号之变化，示前之意功能。由此明确前文义涵。
‘‘Kā ca panā’’ti ettha ca-saddo byatireke ‘‘yo ca buddhañca dhammañca, saṅghañca saraṇaṃ gato’’tiādīsu viya. Byatireko ca nāma pubbe vuttatthāpekkhako visesātirekattho, so ca taṃ pubbe yathāpucchitāya kathāya vakkhamānaṃ vippakatabhāvasaṅkhātaṃ byatirekatthaṃ joteti. Pana-saddo vacanālaṅkāro . Tādiso pana attho saddasatthatova suviññeyyoti katvā tadaññesameva atthaṃ dassetuṃ ‘‘antarākathāti kammaṭṭhāna…pe… kathā’’tiādimāha. Kammaṭṭhānamanasikārauddesaparipucchādayo samaṇakaraṇīyabhūtāti antarāsaddena apekkhite karaṇīyavisese sambandhāpādānabhāvena vattabbe tesameva vattabbarūpattā ‘‘kammaṭṭhānamanasikārauddesaparipucchādīna’’nti vuttaṃ. Yāya hi kathāya te bhikkhū sannisinnā, sā eva antarākathā vippakatā visesena puna pucchīyati, na tadaññe kammaṭṭhānamanasikārauddesaparipucchādayoti. Antarāsaddassa aññatthamāha ‘‘aññā, ekā’’ti ca. Pariyāyavacanañhetaṃ padadvayaṃ. Yasmā aññatthe ayaṃ antarāsaddo ‘‘bhūmantaraṃ, samayantara’’ntiādīsu viya. Tasmā ‘‘kammaṭṭhānamanasikārauddesaparipucchādīna’’nti nissakkatthe sāmivacanaṃ daṭṭhabbaṃ. Vemajjhe vā antarāsaddo, sā pana tesaṃ vemajjhabhūtattā aññāyeva, tehi ca asammissattā visuṃ ekāyevāti adhippāyaṃ dassetuṃ ‘‘aññā, ekā’’ti ca vuttaṃ. Pakārena karaṇaṃ pakato, tato vigatā, vigataṃ vā pakataṃ yassāti vippakatā, apariniṭṭhitā. Sikhanti pariyosānaṃ. Ayaṃ pana tadabhisambandhavasena uttari kathetukamyatāpucchā, taṃ sandhāyāha ‘‘nāha’’ntiādi. Kathābhaṅgatthanti kathāya bhañjanatthaṃ. Atthato āpannattā sabbaññupavāraṇaṃ pavāreti. Aniyyānikattā saggamokkhamaggānaṃ tiracchānabhūtā kathā tiracchānakathā. Tiracchānabhūtāti ca tirokaraṇabhūtā, vibandhanabhūtāti attho. Ādi-saddena cettha coramahāmattasenābhayakathādikaṃ anekavihitaṃ niratthakakathaṃ saṅgaṇhāti. Ayaṃ kathā evāti antogadhāvadhāraṇataṃ , aññatthāpohanaṃ vā sandhāya cetaṃ vuttaṃ. Athāti tassā avippakatakāleyeva. ‘‘Taṃ no’’tiādinā atthato āpannamāha. Esa nayo īdisesu. Nanu ca tehi bhikkhūhi sā kathā ‘‘iti ha me’’tiādinā yathādhippāyaṃ niṭṭhāpitāyevāti? Na niṭṭhāpitā bhagavato upasaṅkamanena upacchinnattā. Yadi hi bhagavā tasmiṃ khaṇe na upasaṅkameyya, bhiyyopi tappaṭibaddhāyeva tathā pavatteyyuṃ, bhagavato upasaṅkamanena pana na pavattesuṃ, tenevāha ‘‘ayaṃ no…pe… anuppatto’’ti.
“又何为”此“又”字语意为附加，意同“谁及佛法僧三宝为皈依者”等语。附加意特指前文问答内容的对立面，说明该言论因前述提及而异。此“又”字是用作语言表饰。此类意义须细分明白，方能清晰表达“内涵补充”，以便释明。其与相关话题，如业处等连续问题，皆因内部谈论标记而生成。此为特定语音符号所指示之关系核心。此语义另示“另一者、一者”等替换关系。换言之此“内部称呼”，于诸种如“改变内涵、变化时序”等之义意相同。故此附加问答标记为通用称谓。此附加符号因包含争议性，仅有一义，乃为区别其它意向而立。才示意义为主要，故界定其最重要义涵。释义因果意述作言语的破除。此将破除所有能造成迷惑之障碍。非正义义则为误导通达涅槃之路者，谓其为邪说而错解。此言诸邪恶语言，例如大盗、军阀、畏怖话等奇谈妙论，类皆无益。此即为诸内事、假说及异端之终结。又文中亦示为这些尚未证实之时间点。言“不可视为否”，乃下义。此理由论述此指涉。此段体现出，若世尊当下不临现，则事态更甚。若世尊前来，终则止息胡乱起说。
Idāni nidānassa, nidānavaṇṇanāya vā pariniṭṭhitabhāvaṃ dassento tassa bhagavato vacanassānukūlabhāvampi samatthetuṃ ‘‘ettāvatā’’tiādimāha. Ettāvatāti hi ettakena ‘‘evaṃ me suta’’ntiādivacanakkamena yaṃ nidānaṃ bhāsitanti vā ettakena ‘‘tattha evanti nipātapada’’ntiādivacanakkamena atthavaṇṇanā samattāti vā dvidhā attho daṭṭhabbo. ‘‘Kamala…pe… salilāyā’’tiādinā pana tassa nidānassa bhagavato vacanassānukūlabhāvaṃ dīpeti. Tattha kamalakuvalayujjalavimalasādhurasasalilāyāti kamalasaṅkhātehi padumapuṇḍarīkasetuppalarattuppalehi ceva kuvalayasaṅkhātena nīluppalena ca ujjalavimalasādhurasasalilavatiyā. Nimmalasilātalaracanavilāsasobhitaratanasopānanti nimmalena silātalena racanāya vilāsena līlāya sobhitaratanasopānavantaṃ, nimmalasilātalena vā racanavilāsena, susaṅkhatakiriyāsobhena ca sobhitaratanasopānaṃ, vilāsasobhitasaddehi vā ativiya sobhitabhāvo vutto. Vippakiṇṇamuttātalasadisavālukācuṇṇapaṇḍarabhūmibhāganti vividhena pakiṇṇāya muttāya talasadisānaṃ vālukānaṃ cuṇṇehi paṇḍaravaṇṇabhūmibhāgavantaṃ. Suvibhattabhittivicitravedikāparikkhittassāti suṭṭhu vibhattāhi bhittīhi vicitrassa, vedikāhi parikkhittassa ca. Uccatarena nakkhattapathaṃ ākāsaṃ phusitukāmatāya viya, vijambhitasaddena cetassa sambandho. Vijambhitasamussayassāti vikkīḷanasamūhavantassa. Dantamayasaṇhamuduphalakakañcanalatāvinaddhamaṇigaṇappabhāsamudayujjalasobhanti dantamaye ativiya siniddhaphalake kañcanamayāhi latāhi vinaddhānaṃ maṇīnaṃ gaṇappabhāsamudāyena samujjalasobhāsampannaṃ. Suvaṇṇavalayanupurādisaṅghaṭṭanasaddasammissitakathitahasita- madhurassaragehajanavicaritassāti suvaṇṇamayaniyurapādakaṭakādīnaṃ aññamaññaṃ saṅghaṭṭanena janitasaddehi sammissitakathitasarahasitasarasaṅkhātena madhurassarena sampannānaṃ gehanivāsīnaṃ naranārīnaṃ vicaritaṭṭhānabhūtassa. Uḷārissariyavibhavasobhitassāti uḷāratāsampannajanaissariyasampannajanavibhavasampannajanehi, tannivāsīnaṃ vā naranārīnaṃ uttamādhipaccabhogehi sobhitassa. Suvaṇṇarajatamaṇimuttāpavāḷādijutivissaravijjotitasuppatiṭṭhitavisāla dvārabāhanti suvaṇṇarajatanānāmaṇimuttāpavāḷādīnaṃ jutīhi pabhassaravijjotitasuppatiṭṭhitavitthatadvārabāhaṃ.
今说缘起之因缘，分层描述完成时，并以世尊语意相符为由称之“仅此而已”。“仅此”即以“如是我闻”等开头之佛陀语句，叙述缘起之缘起详说，谓因缘关系完备。进而又以“彼处有此种类之花、大量水滴”等作为世尊语句之形象映照。意中莲花、莲叶乃指佛教圣地之清洁优雅象征，包括莲花、白莲花、莲叶、青莲花等，为净洁美丽之极品。其形状如不垢之石、华丽阶梯，乃至富丽堂皇之象征，彰显至高之美。内容复描述不同颜色的细沙、白沙、花色地面，意在彰显多样纯净之地质土壤。又言“结构严格分明的围墙”，意为分区清晰之台基及围栏。乃护卫之义。且云“高处星道如欲触天”等，乃比喻愿达高远之意，与心识传声之关联。讲及波浪涌动，如群体嬉戏。又诸石头装饰雕刻声响，生动华美。正如黄金黄金手镯、金链、宝石腕饰等珠宝璀璨光彩。且载言院落乐声、和谐悦耳歌唱迁徙活动，乃天堂世间乐土的生动体现。又说明富贵繁华，佳人男女生活环境优越，处于上乘供养之下。述说由黄金白银珠宝所成的宝门闸栏，光彩耀眼，璀璨异彩纷呈。
Tividhasīlādidassanavasena buddhassa guṇānubhāvaṃ sammā sūcetīti buddhaguṇānubhāvasaṃsūcakaṃ, tassa. Kālo ca deso ca desako ca vatthu ca parisā ca, tāsaṃ apadesena nidassanena paṭimaṇḍitaṃ tathā.
以三种戒律等持显现佛陀德相之应感，正称为佛德德相之展现。因时、地点、教法、众会，依其指令要求译述完整。
Kimatthaṃ panettha dhammavinayasaṅgahe kariyamāne nidānavacanaṃ vuttaṃ, nanu bhagavatā bhāsitavacanasseva saṅgaho kātabboti? Vuccate – desanāya ṭhitiasammosasaddheyyabhāvasampādanatthaṃ. Kāladesadesakavatthuparisāpadesehi upanibandhitvā ṭhapitā hi desanā ciraṭṭhitikā hoti, asammosadhammā, saddheyyā ca desakālavatthuhetunimittehi upanibandho viya vohāravinicchayo, teneva cāyasmatā mahākassapena ‘‘brahmajālaṃ āvuso ānanda kattha bhāsita’’ntiādinā (cūḷava. 439) desādipucchāsu katāsu tāsaṃ vissajjanaṃ karontena dhammabhaṇḍāgārikena āyasmatā ānandattherena nidānaṃ bhāsitanti tadevidhāpi vuttaṃ ‘‘kāladesadesakavatthuparisāpadesapaṭimaṇḍitaṃ nidāna’’nti.
为何在此对法律汇编作序言称述时，会说该序言必须如世尊所说的教诲般完成呢？答曰：此汇编乃为建立佛法讲说中立、坚固、可信之性质而成。正如时间、地点、事件及众会助持相续，讲说得以长久稳定，不失其义，且虽无怒恨之法，亦因讲说时间、地点、事件等因缘缔结而成一种结连，故被称为汇集断灭论证。因此，正如大咖萨巴尊者所述“婆罗门之网，贤友阿难何处说过”等对讲说起始之问答中展示所言，本尊比库长老阿难也以此种方式说明序言为“由时间、地点、事件与众会辅助加持之所成的序言”。
Apica satthusampattipakāsanatthaṃ nidānavacanaṃ. Tathāgatassa hi bhagavato pubba-racanā-numānāgama-takkābhāvato sammāsambuddhattasiddhi. Sammāsambuddhabhāvena hissa puretaraṃ racanāya, ‘‘evampi nāma bhaveyyā’’ti anumānassa, āgamantaraṃ nissāya parivitakkassa ca abhāvo sabbattha appaṭihatañāṇacāratāya ekappamāṇattā ñeyyadhammesu. Tathā ācariyamuṭṭhidhammamacchariyasāsanasāvakānurodhabhāvato khīṇāsavattasiddhi. Khīṇāsavatāya hi ācariyamuṭṭhiādīnamabhāvo, visuddhā ca parānuggahappavatti. Iti desakasaṃkilesabhūtānaṃ diṭṭhisīlasampattidūsakānaṃ avijjātaṇhānaṃ abhāvasaṃsūcakehi , ñāṇappahānasampadābhibyañjanakehi ca sambuddhavisuddhabhāvehi purimavesārajjadvayasiddhi. Tatoyeva ca antarāyikaniyyānikesu sammohābhāvasiddhito pacchimavesārajjadvayasiddhīti bhagavato catuvesārajjasamannāgamo, attahitaparahitapaṭipatti ca nidānavacanena pakāsitā hoti sampattaparisāya ajjhāsayānurūpaṃ ṭhānuppattikapaṭibhānena dhammadesanādīpanato, ‘‘jānatā passatā’’tiādivacanato ca, tena vuttaṃ ‘‘satthusampattipakāsanatthaṃ nidānavacana’’nti.
序言亦为说明佛陀所具赫然功德之表彰。世尊如来因其先前诸多作品非凭推测与传闻建立，而是正觉之实证与开悟所成，故对“应是如此”的推断，依止经典间的传承与契证，而无有疑惑，会聚智慧纯熟，知见不被阻碍。是故，无论何处，法义讲解均不受阻碍，乃因师长如佛陀般超凡脱俗之教训引导学徒，断除烦恼而成就真正的涅槃，如是而成正法诸相，于诸因无明与渴爱等有为耽缠断裂，须臾并成觉知及智慧之证见。由此得成了前面所说，通过正觉清净之德行中断妨碍，内外世间尽除纷扰，持守四无余依戒体，体证有分别的觉醒状态，即克服妄惑令觉醒之悟境与法身智慧之双重证悟。世尊借助序言所示方法，宣说利己利他之行为规范与修证功德，道理昭然若揭，出于此胜于他处的成就群中因缘，《序言》称谓为“为彰显世尊伟大功德而作的序言”。
Apica sāsanasampattipakāsanatthaṃ nidānavacanaṃ. Ñāṇakaruṇāpariggahitasabbakiriyassa hi bhagavato natthi niratthikā pavatti, attahitatthā vā, tasmā paresaṃyeva hitāya pavattasabbakiriyassa sammāsambuddhassa sakalampi kāyavacīmanokammaṃ yathāpavattaṃ vuccamānaṃ diṭṭhadhammikasamparāyikaparamatthehi yathārahaṃ sattānaṃ anusāsanaṭṭhena sāsanaṃ, na kabbaracanā. Tayidaṃ satthu caritaṃ kāladesadesakavatthuparisāpadesehi saddhiṃ tattha tattha nidānavacanehi yathāsambhavaṃ pakāsīyati. Atha vā satthuno pamāṇabhāvappakāsanena sāsanassa pamāṇabhāvappakāsanatthaṃ nidānavacanaṃ, tañcassa pamāṇabhāvadassanaṃ ‘‘bhagavā’’ti iminā tathāgatassa guṇavisiṭṭhasabbasattuttamabhāvadīpanena ceva ‘‘jānatā passatā’’tiādinā āsayānusayañāṇādipayogadīpanena ca vibhāvitaṃ hoti, idamettha nidānavacanapayojanassa mukhamattanidassanaṃ. Ko hi samattho buddhānubuddhena dhammabhaṇḍāgārikena bhāsitassa nidānassa payojanāni niravasesato vibhāvitunti. Honti cettha –
序言亦为说明佛陀教法广大利益之彰显。鉴于世尊所行之行，具备智慧与悲悯两者，绝无无益之作为或含义，且皆为自他利益而起行，故正觉之佛陀乃肉身口意三门皆依诸法理，契合净修之正遍法语，引导众生正行，不为虚假造作。世尊教化功德及其颂扬之事迹，因时间地点事件及会议加持，分别以序言逐处说明。进一步说，世尊教法之庄严及其比量确证，由“世尊”一名彰显该如来德性之至高无上，并由“知晓见识”等表明祛除身心不净及习气成就之境。此乃序言主要目的，仅示其开端。谁能拿捏世尊弟子们对已讲述者的序言功用，能将其详解而无遗落？若有，其答曰：
‘‘Desanāciraṭṭhitatthaṃ, asammosāya bhāsitaṃ;
“讲说之因缘缔结以久远，非由怨恨而生之言说；
Saddhāya cāpi nidānaṃ, vedehena yasassinā.
且此序言以信解为依，缘慧明辨显扬真实法理。
Satthusampattiyā ceva, sāsanasampadāya ca;
亦为彰显此佛陀所具功德，及此教法圆满成就。”
Tassa pamāṇabhāvassa, dassanatthampi bhāsita’’nti.
『其尺度之性质』，譬如已曾说明过。
Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya ajjavamaddavasoraccasaddhāsatidhitibuddhikhantivīriyādidhammasamaṅginā sāṭṭhakathe piṭakattaye asaṅgāsaṃhīravisāradañāṇacārinā anekappabhedasakasamayasamayantaragahanajjhogāhinā mahāgaṇinā mahāveyyākaraṇena ñāṇābhivaṃsadhammasenāpatināmatherena mahādhammarājādhirājagarunā katāya sādhuvilāsiniyā nāma līnatthapakāsaniyā abbhantaranidānavaṇṇanāya līnatthapakāsanā.
如此，为了启示《长部释论》中『吉祥之光辉』篇的内容，该释论具有极为精细、深奥和难以理解的特点，旨在阐明复杂晦涩的义理，辅以宏大全备的智慧与菩提心、温和而严谨的僧侣信念、无上正觉的坚定明智、持久的精进等诸法的整体调和。此释论是由一位具备深厚智慧、娴熟无碍的讲说大师，兼作广博释义之大长老，名为『智慧光明的法军统帅』，即大智慧法王般涅槃的威严者，亲自莅临完成，名其为《吉祥之光辉解释》。该释论内篇主题为『内缘缘起详细说明』。
Nidānavaṇṇanā niṭṭhitā. · 因缘之解释已毕。
§5
5. Evaṃ abbhantaranidānasaṃvaṇṇanaṃ katvā idāni yathānikkhittassa suttassa saṃvaṇṇanaṃ karonto anupubbāvirodhinī saṃvaṇṇanā kamānatikkamanena byākuladosappahāyinī, viññūnañca cittārādhinī, āgatabhāro ca avassaṃ āvahitabboti saṃvaṇṇakassa sampattabhārāvahanena paṇḍitācārasamatikkamābhāvavibhāvinī, tasmā tadāvikaraṇasādhakaṃ saṃvaṇṇanokāsavicāraṇaṃ kātumāha ‘‘idānī’’tiādi. Nikkhittassāti desitassa, ‘‘desanā nikkhepo’’ti hi etaṃ atthato bhinnampi sarūpato ekameva, desanāpi hi desetabbassa sīlādiatthassa veneyyasantānesu nikkhipanato ‘‘nikkhepo’’ti vuccati. Nanu suttameva saṃvaṇṇīyatīti āha ‘‘sā panesā’’tiādi. Idaṃ vuttaṃ hoti – suttanikkhepaṃ vicāretvā vuccamānā saṃvaṇṇanā ‘‘ayaṃ desanā evaṃsamuṭṭhānā’’ti suttassa sammadeva nidānaparijjhānena tabbaṇṇanāya suviññeyyattā pākaṭā hoti, tasmā tadeva sādhāraṇato paṭhamaṃ vicārayissāmāti. Yā hi sā kathā suttatthasaṃvaṇṇanāpākaṭakārinī, sā sabbāpi saṃvaṇṇakena vattabbā. Tadatthavijānanupāyattā ca sā pariyāyena saṃvaṇṇanāyevāti. Idha pana tasmiṃ vicārite yassā aṭṭhuppattiyā idaṃ suttaṃ nikkhittaṃ, tassā vibhāgavasena ‘‘mamaṃ vā bhikkhave’’tiādinā (dī. ni. 1.5), ‘‘appamattakaṃ kho paneta’’ntiādinā (dī. ni. 1.7), ‘‘atthi bhikkhave’’tiādinā (dī. ni. 1.28) ca vuttānaṃ suttapadesānaṃ saṃvaṇṇanā vuccamānā taṃtaṃanusandhidassanasukhatāya suviññeyyāti daṭṭhabbaṃ. Tattha yathā anekasataanekasahassabhedānipi suttantāni saṃkilesabhāgiyādisāsanapaṭṭhānanayena soḷasavidhabhāvaṃ nātivattanti, evaṃ attajjhāsayādi-sutta-nikkhepavasena catubbidhabhāvanti āha ‘‘cattāro suttanikkhepā’’ti. Nanu saṃsaggabhedopi sambhavati, atha kasmā ‘‘cattāro suttanikkhepā’’ti vuttanti? Saṃsaggabhedassa sabbattha alabbhamānattā. Attajjhāsayassa, hi aṭṭhuppattiyā ca parajjhāsayapucchāvasikehi saddhiṃ saṃsaggabhedo sambhavati. ‘‘Attajjhāsayo ca parajjhāsayo ca, attajjhāsayo ca pucchāvasiko ca, attajjhāsayo ca parajjhāsayo ca pucchāvasiko ca, aṭṭhuppattiko ca parajjhāsayo ca aṭṭhuppattiko ca pucchāvasiko ca, aṭṭhuppattiko ca parajjhāsayo ca pucchāvasiko cā’’ti ajjhāsayapucchānusandhisabbhāvato. Attajjhāsayaṭṭhuppattīnaṃ pana aññamaññaṃ saṃsaggo natthi, tasmā niravasesaṃ patthāranayena saṃsaggabhedassa alabbhanato evaṃ vuttanti daṭṭhabbaṃ.
5. 于是完成了内缘缘起的详细说明，现今正在落实依止之经文做注解，且注释原理不违逆先行文义，有效消除疑惑和恶法之见，令智者心安，能担当载入大量知识成果的重担。此注解彰显明了学者们的精神，故此规定当时以注解研讨法义为正当任务。故今发起论议曰：如今如此进行解释。所谓已落实者，是指教诲宣讲已完成、已付诸实现之意，从本质上看与「教导的兑现」不异。宣讲之事应在合适的时间和按顺序投入，故称为落实。诚然亦有说法指出仅此经文应做落实。此语可释为已完成经文的朗诵文句之意，作为对教义基础之适当说明，理应明了且扎实，由此也被视为普遍的第一个注解。因为此论所述者确是阐发经文意义的注解，这一切均应以注释带动为本。就此目的而言，注解必不可少。注解的目的，是以不同言说而详述法义。此处所说经注释经文乃从背景、序次、辞句不同之处着眼，周密详尽进入深入研讨。现观此注释内，未了之文声称“诸比库们属于我”，“这只是很小者”等语（见中段法句），正是语句分段注释之表现，可见内容符合经文分析的思路。此处列举了种种经文众多，因含有差别及多种依赖条件施行，有十六种不同形式不过度偏离法义，依此分类以说明「四种经文落实」之观念。然亦有部分经文相互杂糅，固为何谓「四种落实」仍存疑难。所谓杂糅，并非所有情况皆有。从心得差异亦从落实依赖、疑惑问难伴随的角度产生差别，该种差异以别种逻辑合并。心得、疑惑及问难及落实三者内部存在相互接续联系，彼此之间实无断裂。故依此无遗漏地开示彼等杂糅不应有，尔时此理适宜观察。
Atha vā aṭṭhuppattiyā attajjhāsayenapi siyā saṃsaggabhedo, tadantogadhattā pana saṃsaggavasena vuttānaṃ sesanikkhepānaṃ mūlanikkhepeyeva sandhāya ‘‘cattāro suttanikkhepā’’ti vuttaṃ. Imasmiṃ pana atthavikappe yathārahaṃ ekakadukatikacatukavasena sāsanapaṭṭhānanayena suttanikkhepā vattabbāti nayamattaṃ dassetīti veditabbaṃ. Tatrāyaṃ vacanattho – nikkhipanaṃ kathanaṃ nikkhepo, suttassa nikkhepo suttanikkhepo, suttadesanāti attho. Nikkhipīyatīti vā nikkhepo, suttameva nikkhepo suttanikkhepo. Attano ajjhāsayo attajjhāsayo, so assa atthi kāraṇavasenāti attajjhāsayo, attano ajjhāsayo vā etassa yathāvuttanayenāti attajjhāsayo. Parajjhāsayepi eseva nayo. Pucchāya vaso pucchāvaso, so etassa atthi yathāvuttanayenāti pucchāvasiko. Araṇīyato avagantabbato attho vuccati suttadesanāya vatthu, tassa uppatti atthuppatti, sā eva aṭṭhuppatti ttha-kārassa ṭṭha-kāraṃ katvā, sā etassa atthi vuttanayenāti aṭṭhuppattiko. Apica nikkhipīyati suttametenāti nikkhepo, attajjhāsayādisuttadesanākāraṇameva. Etasmiṃ pana atthavikappe attano ajjhāsayo attajjhāsayo. Paresaṃ ajjhāsayo parajjhāsayo. Pucchīyatīti pucchā, pucchitabbo attho. Tassā pucchāya vasena pavattaṃ dhammapaṭiggāhakānaṃ vacanaṃ pucchāvasikaṃ. Tadeva nikkhepasaddāpekkhāya pulliṅgavasena vuttaṃ ‘‘pucchāvasiko’’ti. Vuttanayena aṭṭhuppattiyeva aṭṭhuppattikoti evaṃ attho daṭṭhabbo.
若从落实层面或心得差异亦为杂糅，依据前述法门观察，列举排列落实形式时，所谓四种经文落实，是以上述注释为基准。今者其意义者为：落实即是放置、安放的意思。经文的落实即是经文的放置，意味着内容的阐释。所谓落实即落实，经文乃落实对象。自心及其差别为因，是心得差异。别人之心亦是心得差异。问难者，是问难者的意思，理应回答以适当法义。诸落实者，乃为落实工作者。落实即是安放，亦指经文宣讲。经文的内容即是经文教导。此种情况依赖自己的心得及差异，别人心得及差异，问难者互相关联。所谓落实，是以经文内容为主要法义。问难即为问难之意为应答疑问者。问难者乃应答疑问的责任者。由此可知「落实」之法义。
Ettha ca paresaṃ indriyaparipākādikāraṇaṃ nirapekkhitvā attano ajjhāsayeneva dhammatantiṭhapanatthaṃ pavattitadesanattā attajjhāsayassa visuṃ nikkhepabhāvo yutto. Teneva vakkhati ‘‘attano ajjhāsayeneva kathetī’’ti (dī. ni. aṭṭha. 1.5). Parajjhāsayapucchāvasikānaṃ pana paresaṃ ajjhāsayapucchānaṃ desanānimittabhūtānaṃ uppattiyaṃ pavattattā kathaṃ aṭṭhuppattike anavarodho siyā, pucchāvasikaṭṭhuppattikānaṃ vā parajjhāsayānurodhena pavattitadesanattā kathaṃ parajjhāsaye anavarodho siyāti na codetabbametaṃ. Paresañhi abhinīhāraparipucchādivinimuttasseva suttadesanākāraṇuppādassa aṭṭhuppattivasena gahitattā parajjhāsayapucchāvasikānaṃ visuṃ gahaṇaṃ. Tathā hi dhammadāyādasuttādīnaṃ (ma. ni. 1.29) āmisuppādādidesanānimittaṃ ‘‘aṭṭhuppattī’’ti vuccati. Paresaṃ pucchaṃ vinā ajjhāsayameva nimittaṃ katvā desito parajjhāsayo. Pucchāvasena desito pucchāvasikoti pākaṭovāyamattho.
另外，不顾他人根器成熟与否，只依靠自心所持教义及其解说，故自心得差异包括教义落实的详细解释皆属适合现行宣讲。为此说法云『依靠自己之心得而述』。然彼他心及问难者所发之异见因为缘及他人心所起，虽然彼此相隶，因他心及问难者受到教义落实之由来而密切相关。如此造成他人对异见问难者以及问难者现象的深刻纠缠。如《中部释论》记载法师宣说如法受教的原因称为“落实”，即为依据教法明确说明而有的落实现象。彼无他问，则名「问难者」。这是对落实及问难义理的规范说明。
Anajjhiṭṭhoti pucchādinā anajjhesito ayācito, attano ajjhāsayeneva katheti dhammatantiṭhapanatthanti adhippāyo. Hāroti āvaḷi yathā ‘‘muttāhāro’’ti, sveva hārako, sammappadhānasuttantānaṃ hārako tathā. Anupubbena hi saṃyuttake niddiṭṭhānaṃ sammappadhānapaṭisaṃyuttānaṃ suttantānaṃ āvaḷi ‘‘sammappadhānasuttantahārako’’ti vuccati, tathā iddhipādahārakādi. Iddhipādaindriyabalabojjhaṅgamaggaṅgasuttantahārakoti pubbapadesu parapadalopo, dvandagabbhasamāso vā eso, peyyālaniddeso vā. Tesanti yathāvuttasuttānaṃ.
无难言，即是问难等未曾受难，称为未被问难状态。此处以自身心得阐述法义，旨在实现教义。譬如「捨弃」一词如「自由的捨弃」，即指自身放下执着的行为、十善经文等的捨弃，称为捨弃之用。在《相应部》中相关法则的摘录称为“捨弃用法教典”，亦如四力、觉支法等。如在前文段所述，此为多义词或简称或简称符号，视所需要而用。如是相关经文。
Paripakkāti pariṇatā. Vimuttiparipācanīyāti arahattaphalaṃ paripācentā saddhindriyādayo dhammā. Khayeti khayanatthaṃ, khayakāraṇabhūtāya vā dhammadesanāya. Ajjhāsayanti adhimuttiṃ. Khantinti diṭṭhinijjhānakkhantiṃ. Mananti cittaṃ. Abhinīhāranti paṇidhānaṃ. Bujjhanabhāvanti bujjhanasabhāvaṃ, bujjhanākāraṃ vā. Avekkhitvāti paccavekkhitvā, apekkhitvā vā.
“成就”即充分成熟。“能使解脱者获得完善”者，谓能圆满成就阿拉汉果的法门及诸根等法。所谓“灭”是指灭除目的，亦即为了灭除而作的法义说教。所谓“坚心”即坚固的信心。所谓“忍”即坚定持守所见，断除不舍。所谓“念”是不断思惟于心。所谓“奉行”是指用心守护所下的誓愿。所谓“觉知之相”及“觉知之体”是指觉知的本质及其表现形态。所谓“审视”是指反复观察、检视或注意。
Cattāro vaṇṇāti cattāri kulāni, cattāro vā rūpādipamāṇā sattā. Mahārājānoti cattāro mahārājāno devā. Vuccanti kiṃ, pañcupādānakkhandhā kinti attho.
“四种颜色”即四种类别，四种是指诸族群，亦或四种色等五根六尘。所谓“大王众”是指四大天王众天神。问及何为“五蕴执”，即其义所在。
Kasmāti āha ‘‘aṭṭhuppattiyaṃ hī’’tiādi. Vaṇṇāvaṇṇeti nimitte bhummaṃ, vaṇṇasaddena cettha ‘‘acchariyaṃ āvuso’’tiādinā (dī. ni. 1.4) bhikkhusaṅghena vuttopi vaṇṇo saṅgahito. Tampi hi aṭṭhuppattiṃ katvā ‘‘atthi bhikkhave aññe dhammā’’tiādinā (dī. ni. 1.28) upari desanaṃ ārabhissati. Tadeva vivarati ‘‘ācariyo’’tiādinā. ‘‘Mamaṃ vā bhikkhave, pare vaṇṇaṃ bhāseyyu’’nti imissā desanāya brahmadattena vuttaṃ vaṇṇaṃ aṭṭhuppattiṃ katvā desitattā āha ‘‘antevāsī vaṇṇa’’nti. Idāni pāḷiyā sambandhaṃ dassetuṃ ‘‘itī’’tiādi vuttaṃ. Desanākusaloti ‘‘imissā aṭṭhuppattiyā ayaṃ desanā sambhavatī’’ti desanāya kusalo, etena pakaraṇānuguṇaṃ bhagavato thomanamakāsi. Esā hi saṃvaṇṇanakānaṃ pakati, yadidaṃ tattha tattha pakaraṇādhigataguṇena bhagavato thomanā. Vā-saddo cettha upamānasamuccayasaṃsayavacanavossaggapadapūraṇasadisavikappādīsu bahūsvatthesu dissati. Tathā hesa ‘‘paṇḍitovāpi tena so’’tiādīsu upamāne dissati, sadisabhāveti attho. ‘‘Taṃ vāpi dhīrā muniṃ pavedayantī’’tiādīsu (su. ni.213) samuccaye. ‘‘Ke vā ime kassa vā’’tiādīsu (pārā. 296) saṃsaye. ‘‘Ayaṃ vā (ayañca) (dī. ni. 1.181) imesaṃ samaṇabrāhmaṇānaṃ sabbabālo sabbamūḷho’’tiādīsu (dī. ni. 1.181) vacanavossagge. ‘‘Na vāyaṃ kumārako mattamaññāsī’’tiādīsu (saṃ. ni. 2.154) padapūraṇe. ‘‘Madhuṃ vā maññati bālo, yāva pāpaṃ na paccatī’’tiādīsu (dha. pa. 69) sadise. ‘‘Ye hi keci bhikkhave, samaṇā vā brāhmaṇā vā’’tiādīsu (ma. ni. 1.170; saṃ. ni. 5.1092) vikappe. Idhāpi vikappeyeva. Mama vā dhammassa vā saṅghassa vāti vividhā visuṃ vikappanassa jotakattāti āha ‘‘vā-saddo vikappanattho’’ti. Para-saddo pana attheva aññattho ‘‘ahañceva kho pana dhammaṃ deseyyaṃ, pare ca me na ājāneyyu’’ntiādīsu (dī. ni. 2.64; ma. ni. 1.281; 2.337; mahāva. 7, 8) atthi adhikattho ‘‘indriyaparopariyatta’’ntiādīsu (vibha. 814; a. ni. 10.21; ma. ni. 1.148; paṭi. ma. 1.68; 1.111) atthi pacchābhāgattho ‘‘parato āgamissatī’’tiādīsu. Atthi paccanīkattho ‘‘uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā’’tiādīsu (dī. ni. 2.168; saṃ. ni. 5.822; a. ni. 8.70; udā. 51) idhāpi paccanīkatthoti dasseti ‘‘paṭiviruddhā sattā’’ti iminā. Sāsanassa paccanīkabhūtā paccatthikā sattāti attho. Ta-saddo pareti vuttamatthaṃ avaṇṇabhāsanakiriyāvisiṭṭhaṃ parāmasatīti vuttaṃ ‘‘ye avaṇṇaṃ vadanti, tesū’’ti.
所以说“八成就”之等语，乃诸因缘之名。色等诸相乃因种种缘起而成。这里取“色法”等诸缘起法为义，以“奇异呀，朋友”言语对僧团所作的归纳，实为名义之总结。因佛所说“还有别的法存在”之上续而起，于是老师有所阐释。此分别法由婆罗门梵天为之点化，称其为“末尾之色”。今以巴利文“itī”显示因缘之关系。所谓“未善之说”，即该八成就之教法是有益法，有此佛陀由其论著辅佐。本词“vā”于此为比喻或相似之意，常见于多种文中。诸如“贤者亦如是说”，“某者谓贤者为圣”等类语，说明概念间的比喻关系。还有“是谁呢，或者是何人”语义含疑。同样“这等沙门婆罗门皆愚昧无知”等语，显示了辩论中词语意义的变幻。诸如“我们当年轻者不死”等类话语，以及“有如蜜偏于愚者直到恶业未现”等喻，都是意味深刻的法义隐喻。由此知在法义及僧团间范围之内常有多种字义变化。故此说“音节‘vā’具有多义之用”，另一词则另有义涵，仍表达到相对错综的差别意义。这就是说，就发言或说法的含义而言，诸释义相互区分且精妙。谓此为“根本上之止争”，是以多音多义凸显圣教妙义多方面涵义。
Nanu tesaṃ āghāto natthi guṇamahattattā, atha kasmā evaṃ vuttanti codanālesaṃ dassetvā tadapaneti ‘‘kiñcāpī’’tiādinā. Kiñcāpi natthi, atha kho tathāpīti attho. Īdisesupīti ettha pi-saddo sambhāvanattho, tena ratanattayanimittampi akusalacittaṃ na uppādetabbaṃ, pageva vaṭṭāmisalokāmisanimittanti sambhāveti. Pariyattidhammoyeva saddhammanayanaṭṭhena nettīti dhammanetti. Āhanatīti ābhuso ghaṭṭeti, hiṃsati vā, vibādhati, upatāpeti cāti attho. Katthaci ‘‘etthā’’ti pāṭho dissati, so pacchālikhito porāṇapāṭhānugatāya ṭīkāya virodhattā, atthayuttiyā ca abhāvato. Yadipi domanassādayo ca āhananti, kopeyeva panāyaṃ niruḷhoti dasseti ‘‘kopassetaṃ adhivacana’’nti iminā. Avayavatthañhi dassetvā tattha pariyāyena atthaṃ dassento evamāha. Adhivacananti ca adhikicca pavattaṃ vacanaṃ, pasiddhaṃ vā vacanaṃ, nāmanti attho. Evamitaresupi. Ettha ca sabhāvadhammato aññassa kattuabhāvajotanatthaṃ ‘‘āhanatī’’ti kattutthe āghātasaddaṃ dasseti. Āhanati etena, āhananamattaṃ vā āghātoti karaṇabhāvatthāpi sambhavantiyeva. ‘‘Appatītā’’ti etassattho ‘‘atuṭṭhā asomanassikā’’ti vutto, idaṃ pana pākaṭapariyāyena apaccayasaddassa nibbacanadassanaṃ, tammukhena pana na pacceti tenāti appaccayoti kātabbaṃ. Abhirādhayatīti sādhayati. Etthāti etesu tīsu padesu. Dvīhīti āghātaanabhiraddhipadehi. Ekenāti apaccayapadena. Ettakesu gahitesu taṃsampayuttā aggahitā siyuṃ, na ca sakkā tepi aggahituṃ ekuppādādisabhāvattāti codanaṃ visodhetuṃ ‘‘tesa’’ntiādi vuttaṃ, tesanti yathāvuttānaṃ saṅkhārakkhandhavedanākkhandhekadesānaṃ. Sesānanti saññāviññāṇāvasiṭṭhasaṅkhārakkhandhekadesānaṃ. Karaṇanti uppādanaṃ. Āghātādīnañhi pavattiyā paccayasamavāyanaṃ idha ‘‘karaṇa’’nti vuttaṃ, taṃ pana atthato uppādanameva. Tadanuppādanañhi sandhāya pāḷiyaṃ ‘‘na karaṇīyā’’ti vuttaṃ. Paṭikkhittameva yathārahaṃ ekuppādanirodhārammaṇavatthubhāvato.
这些教人法中，假若无大善之力，何故要如此陈述呢？此处指出诘难乃出于激励与示现，进而回答“什么也无”，即无有之意义。所说“如是标识”，即此“vā”声只是比喻意义，不应生起恶意心，犹如恶世异状自然产生的缘故。所谓“通行法义”即依正法义规范阐释。“爱打击”意谓惹恼、侵害、妨碍、使生气等意思。有人以旧文本异出“如此”等句，乃因后人注疏释义不符义理，难以采信。虽说不善心生愤怒，但愤怒者的狭隘表象亦由此体现，故称“怒之辞”。此处虽有其各种义项，然在语境中乃指攻击之义。叙述有三处，二处为攻击相关之词，一处用于非先因缘而生者。以上词义细致周全，令破除对音义混淆之疑。
Tatthāti tasmiṃ manopadose. ‘‘Tesu avaṇṇabhāsakesū’’ti iminā ādhāratthe bhummaṃ dasseti. Nimittatthe, bhāvalakkhaṇe vā etaṃ bhummanti āha ‘‘tasmiṃ vā avaṇṇe’’ti. Na hi aguṇo, nindā vā kopadomanassānaṃ ādhāro sambhavati tabbhāsakāyattattā tesaṃ. Assathāti sattamiyā rūpaṃ ce-saddayogena parikappanavisayattāti dasseti ‘‘bhaveyyāthā’’ti iminā. ‘‘Bhaveyyātha ce, yadi bhaveyyāthā’ti ca vadanto ‘yathākkamaṃ pubbāparayogino ete saddā’ti ñāpetī’’ti vadanti. ‘‘Kupitā kopena anattamanā domanassenā’’ti iminā ‘‘evaṃ paṭhamena nayenā’’tiādinā vuttavacanaṃ atthantarābhāvadassanena samattheti. ‘‘Tumhāka’’nti iminā samānattho ‘‘tumha’’nti eko saddo ‘‘amhāka’’nti iminā samānattho ‘‘amha’’nti saddo viya yathā ‘‘tasmā hi amhaṃ daharā na mīyare’’ti (jā. 1.93) āha ‘‘tumhākaṃyevā’’ti. Atthavasā liṅgavipariyāyoti katvā ‘‘tāya ca anattamanatāyā’’ti vuttaṃ. ‘‘Antarāyo’’ti vutte samaṇadhammavisesānanti atthassa pakaraṇato viññāyamānattā, viññāyamānatthassa ca saddassa payoge kāmacārattā ‘‘paṭhamajjhānādīnaṃ antarāyo’’ti vuttaṃ. Ettha ca ‘‘antarāyo’’ti idaṃ manopadosassa akaraṇīyatāya kāraṇavacanaṃ. Yasmā tumhākameva tena kopādinā paṭhamajjhānādīnamantarāyo bhaveyya, tasmā te kopādipariyāyena vuttā āghātādayo na karaṇīyāti adhippāyo, tena ‘‘nāhaṃ sabbaññū’’ti issarabhāvena tumhe tato nivāremi, atha kho imināva kāraṇenāti dasseti. Taṃ pana kāraṇavacanaṃ yasmā ādīnavavibhāvanaṃ hoti, tasmā ‘‘ādīnavaṃ dassento’’ti heṭṭhā vuttanti daṭṭhabbaṃ.
所谓“心之障碍”即在心念烦恼上。言“彼处无不善说”，意谓由于此缘故。所谓“因缘角色”，是说明心相依缘的性质，非邪恶就无害。此处论及“如果有，也可能无害”等说法。又以“你们之语”与“我们之语”之同义异形作比较。说法中音节“tumhāka”及“tumha”，以及“amhāka”与“amha”等构成不同人称指代，譬如“所以我们幼者不死”等语。指出语法性别变化所带来的不同含义。又“障碍”是指于修道时诸禅法的碍事现象。此“障碍”是心中烦恼未起时的非产生缘故。由于“你们”的愤怒，产生了禅定的障碍，因此表达“我非全知”，以此慈悲令你们止息。此种因缘关系与烦恼察觉密切相关，故下文称其为“患难的示现”。
So pana manopadoso na kevalaṃ kālantarabhāvinoyeva hitasukhassa antarāyakaro, atha kho taṅkhaṇapavattanārahassapi hitasukhassa antarāyakaroti manopadose ādīnavaṃ daḷhataraṃ katvā dassetuṃ ‘‘api nū’’tiādimāhātipi sambandho vattabbo. Paresanti ye attato aññe, tesanti attho, na pana ‘‘pare avaṇṇaṃ bhāseyyu’’ntiādīsu viya paṭiviruddhasattānanti āha ‘‘yesaṃ kesañcī’’ti. Tadevatthaṃ samattheti ‘‘kupito hī’’tiādinā. Pāḷiyaṃ subhāsitadubbhāsitavacanajānanampi tadatthajānaneneva siddhanti āha ‘‘subhāsitadubbhāsitassa attha’’nti.
此心患难之因不仅限于时间变化之碍，更是急速发起的障碍。因为烦恼若忿恨他人，则此心患难更为剧烈。此处要说的是人与他人相异，诸法本质不同。这里并非所谓“别人发脾气”“他人口出恶言”等之对立者，而是诸心随时起伏变化之义。故以“生气呀”开说。巴利文中对善恶语句之辨识，亦依此法定其义。
Andhaṃtamanti andhabhāvakaraṃ tamaṃ, ativiya vā tamaṃ. Yaṃ naraṃ sahate abhibhavati, tassa andhatamanti sambandho. Yanti vā bhummatthe paccattavacanaṃ, yasmiṃ kāle sahate, tadā andhatamaṃ hotīti attho , kāraṇaniddeso vā, yena kāraṇena sahate, tena andhatamanti. Evaṃ sati yaṃtaṃ-saddānaṃ niccasambandhattā ‘‘yadā’’ti ajjhāharitabbaṃ. Kiriyāparāmasanaṃ vā etaṃ, ‘‘kodho sahate’’ti yadetaṃ kodhassa abhibhavanaṃ vuttaṃ, etaṃ andhatamanti. Tato ca kuddho atthaṃ na jānāti, kuddho dhammaṃ na passatīti yojetabbaṃ. Atthaṃ dhammanti pāḷiatthaṃ, pāḷidhammañca. Cittappakopanoti cittassa pakatibhāvavijahanena padūsako. Antaratoti abbhantarato, cittato vā kodhavasena bhayaṃ jātaṃ. Nti tathāsabhāvaṃ kodhaṃ, kodhassa vā anatthajananādippakāraṃ.
“盲暗”者，是指生起盲目之见的黑暗，比普通黑暗更甚。凡人所能忍受而支配的，即为盲暗相关。谓凡人能忍受，依个人境遇而自当时所能忍受者，即称为盲暗。若称明白所缘之义，即“因缘指示”，乃由何因缘而能忍受者，即为盲暗。因此，于恒常连贯的言说语句中，断然应知“何时”之义。此亦为行为遮止，“怒所忍受”时，谓怒之支配，此即盲暗。于是，怒者不晓其义，怒者不能见法，此须联结而言。义谓法义、巴利义。心之烦乱，谓心之外露状态及其污染。内者，即内在，由心生苦惧。由此知怒之本性，及怒之无益等诸原因所生的相状。
Sabbatthāpīti sabbesupi paṭhamadutiyatatiyanayesu. ‘‘Avaṇṇe paṭipajjitabbākāra’’nti adhikāro. Avaṇṇabhāsakānamavisayattā ‘‘tatrā’’ti padassa tasmiṃ avaṇṇeti atthova dassito. Abhūtanti kattubhūtaṃ vacanaṃ, yaṃ vacanaṃ abhūtaṃ hotīti attho. Abhūtatoti pana abhūtatākiriyāva bhāvappadhānattā, bhāvalopattā cāti dasseti ‘‘abhūtabhāvenevā’’ti iminā. ‘‘Itipeta’’ntiādi nibbeṭhanākāranidassananti dassetuṃ ‘‘katha’’ntiādi vuttaṃ. Tatrāti tasmiṃ vacane. Yojanāti adhippāyapayojanā. Tuṇhīti abhāsanatthe nipāto, bhāvanapuṃsako cesa. ‘‘Itipetaṃ abhūta’’nti vatvā ‘‘yaṃ tumhehī’’tiādinā tadatthaṃ vivarati. Imināpīti pi-saddena anekavidhaṃ kāraṇaṃ sampiṇḍeti. Kāraṇasarūpamāha ‘‘sabbaññuyevā’’tiādinā. Eva-saddo tīsupi padesu yojetabbo, sabbaññubhāvato na asabbaññū, svākkhātattā na durakkhāto, suppaṭipannattā na duppaṭipannoti imināpi kāraṇena nibbeṭhetabbanti vuttaṃ hoti. ‘‘Kasmā pana sabbaññū’’tiādipaṭicodanāyapi taṃkāraṇadassanena nibbeṭhetabbamevāti āha ‘‘tatra idañcidañca kāraṇa’’nti. Tatrāti tesu sabbaññutādīsu. Idañca idañca kāraṇanti anekavidhena kāraṇānukāraṇaṃ dassetvā ‘‘na sabbaññū’’tiādivacanaṃ nibbeṭhetabbanti attho. Tatridaṃ kāraṇaṃ – sabbaññū eva amhākaṃ satthā aviparītadhammadesanattā. Svākkhāto eva dhammo ekantaniyyānikattā. Suppaṭipanno eva saṅgho saṃkilesarahitattāti. Kāraṇānukāraṇadassanampettha asabbaññutādivacana-nibbeṭhanameva tathādassanassa tesampi kāraṇabhāvatoti daṭṭhabbaṃ. Kāraṇakāraṇampi hi ‘‘kāraṇa’’ntveva vuccati, patiṭṭhānapatiṭṭhānampi ‘‘patiṭṭhāna’’ntveva yathā ‘‘tiṇehi bhattaṃ siniddhaṃ, pāsāde dhammamajjhāyatī’’ti. Dutiyaṃ padanti ‘‘ataccha’’nti padaṃ. Paṭhamassa padassāti ‘‘abhūta’’nti padassa. Catutthanti ‘‘na ca panetaṃ amhesu saṃvijjatī’’ti padaṃ. Tatiyassāti ‘‘natthi cetaṃ amhesū’’ti padassa. Vividhamekattheyeva pavattaṃ vacanaṃ vivacanaṃ, tadeva vevacanaṃ, vacananti vā attho saddena vacanīyattā ‘‘bhagavāti vacanaṃ seṭṭhaṃ, bhagavāti vacanamuttama’’ntiādīsu (dī. ni. aṭṭha. 1.1 ma. ni. aṭṭha. 1.1; a. ni. 1.rūpādivaggavaṇṇanā; pārā. aṭṭha. 1.1) viya. Nānāsabhāvato vigataṃ vacanaṃ yassāti vevacanaṃ vuttanayena, pariyāyavacananti attho.
“凡处”者，谓第一、第二、第三等诸处也。谓有“无色之所应行”之教令。色之不现者，乃说明为无色境。‘无色’谓由无色迹象而成，表示因无色作用而起。‘无有’者，谓无有迹象之名，由此可见即仅由无有之义来表示。‘如此’等用语，乃为说明结束、特征之表法，或谓“如何”作引。‘彼处’谓止于言语之所在。‘方便’谓作意指拨便利用者。‘遣词’是言语助词，此处用以明言。‘此’等词，具多种原因综合。谓如“一切虔敬”语等。在三处之中使用该词，意谓“一切知者”非全知，已悉所教非难所教，已具善行非难成绩。此因缘需作阐明，谓以“那里有所因”的语句破除疑惑。‘那里’谓该等“诸一切知者”等字。‘此及彼因’谓多种原因中之对应。所谓“非一切知”，需通过否定词语来说明。此处之因，指一切知者乃我师，所说教法无反轨。法已明教，必定单一而确定。僧团皆执行无染浊之律。此因缘说明排除了称为非一切知等表法之义。究竟最初之因，即为法为正法不悖正，教法宣说明白，僧团行持纯净。因缘对应之说明，以及对于非一切知等语之排查，皆是因缘之体现。因缘亦谓“因”本身，如同基座之于建筑。次词为“无明”之意。第一词即“无有”之词。第四词谓“且对此不存在于我等中”。第三词谓“我等不存在此义”。词义本为多种统一用言。复述说明即为言语之意，谓“世尊言语最妙，世尊言语最高”等（语义句出自诸注疏）。以此观之，多种不同性质之断言即为同义之言语，或谓言语乃言语之义。
Etthāha – kasmā panettha pariyāyavacanaṃ vuttaṃ, nanu ekekapadavaseneva adhippeto attho siddho, evaṃ siddhe sati kimete tena pariyāyavacanena. Tadetañhi ganthagāravādianekadosakaraṃ, yadi ca taṃ vattabbaṃ siyā, tadeva vuttaṃ assa, na tadaññanti? Vuccate – desanākāle, hi āyatiñca kassaci kathañci tadatthapaṭivedhanatthaṃ pariyāyavacanaṃ vuttaṃ. Desanāpaṭiggāhakesu hi yo tesaṃ pariyāyavacanānaṃ yaṃ pubbe saṅketaṃ karoti ‘‘idamimassatthassa vacana’’nti, tassa teneva tadatthapaṭivedho hoti. Apica tasmiṃ khaṇe vikkhittacittānaṃ aññavihitānaṃ vipariyāyānaṃ aññena pariyāyena tadatthāvabodhanatthampi pariyāyavacanaṃ vuttaṃ. Yañhi ye na suṇanti, tapparihāyanavasena tesaṃ sabbathā paripuṇṇassa yathāvuttassa atthassa anavabodho siyā, pariyāyavacane pana vutte tabbasena paripuṇṇamatthāvabodho hoti. Atha vā mandabuddhīnaṃ punappunaṃ tadatthalakkhaṇena asammohanatthaṃ pariyāyavacanaṃ vuttaṃ. Mandabuddhīnañhi ekeneva padena ekatthassa sallakkhaṇena sammoho hoti, anekena pariyāyena pana ekatthassa sallakkhaṇena tathāsammoho na hoti anekappavattinimittena ekattheyeva pavattasaddena yathādhippetassa atthassa nicchitattā.
说到－为何此处有“同义句”？难道每一词语都能成正同义义吗？既如此，在此“同义句”存有，何用之有？此乃因学问巨匠书著多误，若不能解释，即成难题。答曰－于说法时，或为使弟子明了，故而就某说法用不同同义句。对受持者而言，前文有所暗示，“此乃本意之言”，以便于理解。倘若仲间分心散乱、理解错误，则靠其他“同义句”再次提示意旨。对无听闻者全然不明，重复同时说出同义句，方能形塑完整正确意义。又对于愚钝者多次用同义句明了，防止迷惑。愚者以一词难以说明，以多种同义句依次说明方可确立同义，因单一音律或词语易生误，众词并用，亦可达成宛如同义。
Aparo nayo – ‘‘anekepi atthā samānabyañjanā hontī’’ti yā atthantaraparikappanā siyā, tassā parivajjanatthampi pariyāyavacanaṃ vuttanti veditabbaṃ. Anekesampi hi atthānaṃ ekapadavacanīyatāvasena samānabyañjanattā yathāvuttassa padassa ‘‘ayamattho nu kho adhippeto, udāhu ayamatthovā’’ti pavattaṃ sotūnamatthantaraparikappanaṃ vevacanaṃ aññamaññaṃ bhedakavasena parivajjeti. Vuttañca –
另一说法－“多义句因词义误解而生”，此乃对不同义词义之辨析。因某些词本应意指“此义”，有众多同音义词，混淆听者识别其本义，故生异解相异义辨。言说曰－
‘‘Nekatthavuttiyā saddo, na visesatthañāpako;
“同义句表述，非为频道义差别；
Pariyāyena yutto tu, pariyāyo ca bhedako’’ti.
乃因同字连用，与同义句有别分。”
Aparo nayo – anaññassāpi pariyāyavacanassa vacane anekāhi tāhi tāhi nāmapaññattīhi tesaṃ tesaṃ atthānaṃ paññāpanatthampi pariyāyavacanaṃ vattabbaṃ hoti. Tathā hi pariyāyavacane vutte ‘‘imassatthassa idamidampi nāma’’nti sotūnaṃ anekadhā nāmapaññattivijānanaṃ. Tato ca taṃtaṃpaññattikosallaṃ hoti seyyathāpi nighaṇṭusatthe paricayataṃ. Apica dhammakathikānaṃ tantiatthupanibandhanaparāvabodhanānaṃ sukhasiddhiyāpi pariyāyavacanaṃ. Tabbacanena hi dhammadesakānaṃ tantiatthassa attano citte upanibandhanena ṭhapanena paresaṃ sotūnamavabodhanaṃ sukhasiddhaṃ hoti. Atha vā sammāsambuddhassa attano dhammaniruttipaṭisambhidāsampattiyā vibhāvanatthaṃ, veneyyānañca tattha bījavāpanatthaṃ pariyāyavacanaṃ bhagavā niddisati. Tadasampattikassa hi tathāvacanaṃ na sambhavati. Tena ca pariyāyavacanena yathāsutena tassaṃ dhammaniruttipaṭisambhidāsampattiyaṃ tapparicaraṇena, tadaññasucaritasamupabrūhanena ca puññasaṅkhātassa bījassa vapanaṃ sambhavati. Ko hi īdisāya sampattiyā viññāyamānāya tadetaṃ nābhipattheyyāti, kiṃ vā bahunā. Yassā dhammadhātuyā suppaṭividdhattā sammāsambuddho yathā sabbasmiṃ atthe appaṭihatañāṇacāro, tathā sabbasmiṃ saddavohāreti ekampi atthaṃ anekehi pariyāyehi bodheti, natthi tattha dandhāyitattaṃ vitthāritattaṃ, nāpi dhammadesanāya hāni, āveṇiko cāyaṃ buddhadhammo. Sabbaññutaññāṇassa hi suppaṭividitabhāvena paṭisambhidāñāṇehi viya tenapi ñāṇena atthe, dhamme, niruttiyā ca appaṭihatavuttitāya buddhalīḷāya ekampi atthaṃ anekehi pariyāyehi bodheti, na pana tasmiṃ saddavohāre, tathābodhane vā mandabhāvo sammābodhanassa sādhanattā, na ca tena atthassa vitthārabhāvo ekassevatthassa desetabbassa subbijānanakāraṇattā, nāpi tabbacanena dhammadesanāhāni tassa desanāsampattibhāvato. Tasmā sātthakaṃ pariyāyavacanaṃ, na cāpi taṃ ganthagāravādianekadosakaranti daṭṭhabbaṃ. Yaṃ panetaṃ vuttaṃ ‘‘yadi ca taṃ vattabbaṃ siyā, tadeva vuttaṃ assa, na tadañña’’nti, tampi na yuttaṃ payojanantarasambhavato. Tadeva hi avatvā tadaññassa vacanena desanākkhaṇe samāhitacittānampi sammadeva paṭiggaṇhantānaṃ taṃtaṃpadantogadhapavattinimittamārabbha tadatthādhigamo hoti, itarathā tasmiṃyeva pade punappunaṃ vutte tesaṃ tadatthānadhigatatā siyāti. Honti cettha –
“无他途径”者，即使在同一事理的不同说法里，也需根据众多各自名称及各自含义，称之为变化语。正如变化语中所说，“此义中还有此名称”，故闻者能够通过多种名称理解同一义理。于是便发展出对应名称的巧智，如同在词典的结尾处所做的注释。又佛法说法者，为了多义含义间联系的深入理解且能圆满成就，也使用变化语。因为以合适的语言，教法说者能够使其心识建立深入对应，进而令他人听者得以明了佛义，达到圆满成功。或者因正觉者本人具备断除余烦恼的究竟证解与演说能力，并为令他人生起善根故，开示变化语。若无此证解，则无法成就如是正言。因此，通过变化语，因佛之如实教法断知功德的精勤作业及他行功德，善根之种子的培植得以实现。若有人对此功德已显现者心生怀疑，乃至多疑，则不宜接受。正如佛之法体，遍知完整无缺的境地，佛法以多种变化，令众生在一义中多种说法而开悟，且无疑惑失泄，无损正法传播。若无此多义变化，则法难久住，佛迹亦无稳定。因具全知全智并分别解断理智者，佛以多义表达一理，且此多义与解释互为增益，成就法义不缺失，无有烦恼破坏。如是故，变化语确实有其要义，非因书籍声誉等多方难题而多余。对于“若应说者，应即说”的论断，也非无据。乃至佛说法时，集中心心如一者，当即接受此义，从而成就理智，进而如是说法多次，可成就对诸义理之深究。若有不同，则当再返之。——
‘‘Yena kenaci atthassa, bodhāya aññasaddato;
“若依某义，异言乃开示；
Vikkhittakamanānampi, pariyāyakathā katā.
砍断妄念，乃作变化说。
Mandānañca amūḷhatthaṃ, atthantaranisedhayā;
拙劣无根，不入义理，
Taṃtaṃnāmaniruḷhatthaṃ, pariyāyakathā katā.
名词乱用，乃作变化说。
Desakānaṃ sukaratthaṃ, tantiatthāvabodhane;
说法之人，难以阐明多义。”
Dhammaniruttibodhatthaṃ, pariyāyakathā katā.
为使教法得以正说，作了总说的讲述。
Veneyyānaṃ tattha bījavāpanatthañca attano;
为自身调伏，犹如在地中播种的种子，以利自身之修持；
Dhammadhātuyā līḷāya, pariyāyakathā katā.
借佛法因缘的戏乐，作了总说的讲述。
Tadeva tu avatvāna, tadaññehi pabodhanaṃ;
不仅如此，并且为了开导他人；
Sammāpaṭiggaṇhantānaṃ, atthādhigamāya kata’’nti.
以正当承受教义者的身份，作了利益深入的讲说。」
Idaṃ pana nibbeṭhanaṃ īdiseyeva, na sabbattha kātabbanti dassento ‘‘idañcā’’tiādimāha. Tattha avaṇṇeyevāti kāraṇapatirūpaṃ vatvā, avatvā vā dosapatiṭṭhāpanavasena nindāya eva. Na sabbatthāti na kevalaṃ akkosanakhuṃsanavambhanādīsu sabbattha nibbeṭhanaṃ kātabbanti attho. Tadevatthaṃ ‘‘yadi hī’’tiādinā pākaṭaṃ karoti. ‘‘Sāsaṅkanīyo hotī’’ti vuttaṃ tathānibbeṭhetabbatāya kāraṇameva ‘‘tasmā’’ti paṭiniddisati. ‘‘Oṭṭhosī’’tiādi ‘‘na sabbatthā’’ti etassa vivaraṇaṃ. Jātināmagottakammasippaābādha liṅga kilesa āpatti akkosanasaṅkhātehi dasahi akkosavatthūhi. Adhivāsanameva khanti, na diṭṭhinijjhānakkhamanādayoti adhivāsanakhanti.
这里的驳斥，性质就是此类，非在一切处皆应作驳斥，因说『这个』诸句等而彰显。此处已论其缘由为因缘相续，由于驳斥者起意贬毁，仅以恶意斥责为目的，非普遍处皆当作驳斥之义。针对该处以『若是懈怠』等明说之处，言说『必有疑惑』用以表明应驳斥的理由。开头『诘责』等以说明“非一切时地皆应驳斥”的解释。以生命、名号、族姓、行业、秽秽障等烦恼及妄骂众多骂处为例，指出容忍（忍辱）正是容忍，不属于心见厌离、知见断除等。
§6
6. Evaṃ avaṇṇabhūmiyā saṃvaṇṇanaṃ katvā idāni vaṇṇabhūmiyāpi saṃvaṇṇanaṃ kātumāha ‘‘eva’’ntiādi. Tattha avaṇṇabhūmiyanti avaṇṇappakāsanaṭṭhāne. Tādilakkhaṇanti ettha ‘‘pañcahākārehi tādī iṭṭhāniṭṭhe tādī, cattāvīti tādī, tiṇṇāvīti tādī, muttāvīti tādī, taṃniddesā tādī’’ti (mahāni. 38) niddesanayena pañcasu atthesu idha paṭhamenatthena tādī. Tatrāyaṃ niddeso –
如此，对无色地的叙述完成之后，现在又对有色地进行叙述，即依次说“正如……”。这里所谓无色地，是指无色显现（无色的立处）。所谓此等特征，在此说明为：用五种形态划分为此等，即布满五种形态、四种形态、三种形态、放逸的形态，以及指明形态。这五种含义的第一义为此，文中示例说明如下——
Kathaṃ arahā iṭṭhāniṭṭhe tādī, arahā lābhepi tādī, alābhepi tādī, yasepi, ayasepi, pasaṃsāyapi, nindāyapi, sukhepi , dukkhepi tādī, ekañce bāhaṃ gandhena limpeyyuṃ, ekañce bāhaṃ vāsiyā taccheyyuṃ, amusmiṃ natthi rāgo, amusmiṃ natthi paṭigho , anunayapaṭighavippahīno ugghāṭinigghāṭivītivatto, anurodhavirodhasamatikkanto, evaṃ arahā iṭṭhāniṭṭhe tādīti (mahāni. 38).
如何是阿拉汉的布满与不布满的形态，阿拉汉所得时的形态，不所得时的形态，赞叹与非赞叹，安乐与不乐等形态，有时体外染上异臭，有时衣服沾染异味，无贪爱于此，无瞋恨于此，断除瞋恨与轻贱，现起与灭去，能忍受请求与反对，阿拉汉均具布满与不布满形态，如是说。
Vacanattho pana tamiva dissatīti tādī, iṭṭhamiva aniṭṭhampi passatīti attho. Tassa lakkhaṇaṃ tādilakkhaṇaṃ, iṭṭhāniṭṭhesu samapekkhanasabhāvo. Atha vā tamiva dissate tādī, so eva sabhāvo, tadeva lakkhaṇaṃ tādilakkhaṇanti. Vaṇṇabhūmiyaṃ tādilakkhaṇaṃ dassetunti sambandho. Para-saddo aññattheti āha ‘‘ye kecī’’tiādi. Ānandanti bhusaṃ pamodanti taṃsamaṅgino sattā etenāti ānandasaddassa karaṇatthataṃ dasseti. Sobhanamano sumano, cittaṃ, sobhanaṃ vā mano yassāti sumano, taṃsamaṅgīpuggalo. Nanu ca cittavācakabhāve sati cetasikasukhassa bhāvatthatā yuttā, puggalavācakabhāve pana cittameva bhāvattho siyā, na cetasikasukhaṃ, sumanasaddassa dabbanimittaṃ pati pavattattā yathā ‘‘daṇḍittaṃ sikhitta’’ntiādīti? Saccametaṃ dabbe apekkhite, idha pana tadanapekkhitvā tena dabbena yuttaṃ mūlanimittabhūtaṃ cetasikasukhameva apekkhitvā sumanasaddo pavatto, tasmā etthāpi cetasikasukhameva bhāvattho sambhavati, tenāha ‘‘cetasikasukhassetaṃ adhivacana’’nti. Etena hi vacanena tadaññacetasikānampi cittapaṭibaddhattā, cittakiriyattā ca yathāsambhavaṃ somanassabhāvo āpajjatīti codanaṃ nāpajjateva ruḷhisaddattā tassa yathā ‘‘paṅkaja’’nti pariharati. Ubbilayatīti ubbilaṃ, bhindati purimāvatthāya visesaṃ āpajjatīti attho. Tadeva ubbilāvitaṃ paccayantarāgamādivasena. Uddhaṃ palavatīti vā ubbilāvitaṃ akārānaṃ ikāraṃ, ākārañca katvā, cittameva ‘‘cetaso’’ti vuttattā. Taddhite pana siddhe taṃ abyatirittaṃ tasmiṃ pade vacanīyassa sāmaññabhāvato, tassa vā saddassa nāmapadattā, tasmā kassāti sambandhīvisesānuyoge ‘‘cetaso’’ti vuttanti dassetuṃ ‘‘kassā’’tiādi vuttaṃ. Esa nayo īdisesu. Yāya uppannāya kāyacittaṃ vātapūritabhastā viya uddhumāyanākārappattaṃ hoti tassā gehasitāya odagyapītiyā etaṃ adhivacananti sarūpaṃ dasseti ‘‘uddhaccāvahāyā’’tiādinā. Uddhaccāvahāyāti uddhatabhāvāvahāya. Uppilāpeti cittaṃ uppilāvitaṃ karotīti ubbilāpanā, sā eva pīti, tassā. Khandhavasena dhammavisesattaṃ āha ‘‘idhāpī’’tiādinā. Avaṇṇabhūmimapekkhāya api-saddo ‘‘ayampi pārājiko’’tiādīsu (pārā. 1.89, 91, 167, 171, 195, 197) viya, idha ca kiñcāpi tesaṃ bhikkhūnaṃ ubbilāvitameva natthi, atha kho āyatiṃ kulaputtānaṃ edisesupi ṭhānesu akusaluppattiṃ paṭisedhento dhammanettiṃ ṭhapetīti. Dvīhi padehi saṅkhārakkhandho, ekena vedanākkhandho vuttoti etthāpi ‘‘tesaṃ vasena sesānaṃ sampayuttadhammānaṃ karaṇaṃ paṭikkhittamevā’’ti ca aṭṭhakathāyaṃ vuttanayena sakkā viññātunti na vuttaṃ. ‘‘Pi-saddo sambhāvanattho’’tiādinā vuttanayena cettha attho yathāsambhavaṃ veditabbo.
词义方面，此处所说的“此等（tādi）”，是指如“喜欢”与“不喜欢”相对出现的意思。此为“此等”的特征，指观察喜欢与不喜欢的对等性质。或者若说“是如此的”，也就是那种性质，这即为“此等”的标志。对有色地进行此等特征的说明为因果关系。另一词“别人之言”不同，开头有“有些是”之类。安乐（ānanda）指喜悦、欢喜，与此合和者称为有安乐者。若心作为心之代表与心所之乐感应，那么心既是指称人，亦是代表快乐的心所；若说安乐之声（sumanasadda）代表快乐的现象，譬如“燃烧着的火苗”，这是真实的，通过真实的因缘而生。此处真实是指依赖真实，非依赖于非真实的东西，于是安乐的声音生起，因此称为“心所乐”。以此文词语，心与心所的结合，及心之活动，依理而生令人欢喜的状态，故未产生扰乱之音，反对嗔恨，将其比喻为“莲花”，加以表述。兴盛意指生起分裂的现象，依前所说的特征生起。此亦生起于因缘对立、相互触缘的缘起。向上跳动表达兴盛之非形质（无形的兴盛），由词根与结尾构成，是谓心的本质。后缀完成表示无越越字是否合法，因其具一般义及名称形式，所以询问“是谁？”以求说明。“是谁”的答复如次。在这里因缘的身体与心，如同风鼓起的手掌，升起无形质，宛如声音清晰的指向，这形象说明“激动的心情”。“激动的心情”之义成就。激起兴奋的心称为“燃起的”，以心为对象说“心者”，句尾标记。“已成立的后缀”表明该词无超越本义，因其普通意义与字形，因此问“是谁？”应当说明。此义如是。若是有成起的身体与心，若无节制之意，则转为不利。此词指出“激动”状态的语义，并由限定的教义保证其合理性之因。此文尚未明说“是他们结合及余法之因”等义。根据“生成声音的意义”可知，含义应当正确理解。
Tumhaṃyevassa tena antarāyoti etthāpi ‘‘antarāyo’’ti idaṃ ‘‘ubbilāvitattassa akaraṇīyatākāraṇavacana’’tiādinā heṭṭhā avaṇṇapakkhe amhehi vuttanayānusārena attho daṭṭhabbo. Ettha ca ‘‘ānandino ubbilāvitā’’ti dīpitaṃ pītimeva gahetvā ‘‘tena ubbilāvitattenā’’ti vacanaṃ somanassarahitāya pītiyā abhāvato tabbacaneneva ‘‘sumanā’’ti dīpitaṃ somanassampi siddhamevāti katvā vuttaṃ. Atha vā somanassassa antarāyakaratā pākaṭā, na tathā pītiyāti evaṃ vuttanti daṭṭhabbaṃ. Kasmā panetanti yathāvuttaṃ atthaṃ avibhāgato manasi katvā codeti. Ācariyo ‘‘sacca’’nti tamatthaṃ paṭijānitvā ‘‘taṃ panā’’tiādinā vibhajjabyākaraṇavasena pariharati.
你们应当知晓此种障碍，此处“障碍”即指“激动状态之不可为之表述”，按照下面所述情况在无色方面理解为义。此中记载安乐者处于激动状态，视为接受了喜悦而无忧其心，因而提到“安乐”而成就。或者反之，因安乐者受阻与发露分明，有时认为非如此，这须观察。为何如此？老师已指明“真实性”，在详释时予以说明，故此予以区分与辩解。
Tattha etanti ānandādīnamakaraṇīyatāvacanaṃ, nanu bhagavatā vaṇṇitanti sambandho. Buddhoti kittayantassāti ‘‘buddho’’ti vacanaṃ guṇānussaraṇavasena kathentassa sādhujanassa. Kasiṇenāti kasiṇatāya sakalabhāvena. Jambudīpassāti cetassa avayavabhāvena sambandhīvacanaṃ. Apare pana ‘‘jambudīpassāti karaṇavacanatthe sāmivacana’’ti vadanti, tesaṃ matena kasiṇajambudīpasaddānaṃ samānādhikaraṇabhāvo daṭṭhabbo, karaṇavacanañca nissakkatthe. Pageva ekadesato panāti api-saddo sambhāvane. Ādi-saddena cettha –
此处指出，像安乐等障碍不可为之表述语，并非世尊所说。佛言“佛”是指称一切优良品质之善士。所谓“堆积”，是广义之积累。称“占婆洲”指心之构成部分，此为关系词。有人说“占婆洲”为指代词，表关系具体法，依他们看法，占婆洲与积累所示词义相同，且为关系词。这里还未成句，仅是指词之生成。开头词在此为–
‘‘Mā soci udāyi, ānando avītarāgo kālaṃ kareyya, tena cittappasādena sattakkhattuṃ devarajjaṃ kāreyya, sattakkhattuṃ imasmiṃyeva jambudīpe mahārajjaṃ kāreyya, apica udāyi ānando diṭṭheva dhamme parinibbāyissatī’’tiādisuttaṃ (a. ni. 3.81) –
“莫忧虑，伍答夷，安乐者无贪无瞋，应当度过时间。以安心境可建起七十世间之天王国，建起七十世时的占婆洲大王国。安乐者伍答夷必于所见法中证得般涅槃。”此乃经文引证（阿含·尼含3.81）
Saṅgahitaṃ. Nti suttantare vuttaṃ pītisomanassaṃ. Nekkhammassitanti kāmato nikkhamane kusaladhamme nissitaṃ. Idhāti imasmiṃ sutte. Gehassitanti gehavāsīnaṃ samudāciṇṇato gehasaṅkhāte kāmaguṇe nissitaṃ. Kasmā tadevidhādhippetanti āha ‘‘idañhī’’tiādi. ‘‘Āyasmato channassa uppannasadisa’’nti vuttamatthaṃ pākaṭaṃ kātuṃ, samatthetuṃ vā ‘‘tenevā’’tiādi vuttaṃ. Visesaṃ nibbattetuṃ nāsakkhi bhagavati, dhamme ca pavattagehassitapematāya. Parinibbānakāleti parinibbānāsannakāle bhagavatā paññattena tajjitoti vā sambandho. Parinibbānakāleti vā bhagavato parinibbutakāle saṅghena tajjito nibbattetīti vā sambandho. Brahmadaṇḍenāti ‘‘bhikkhūhi itthannāmo neva vattabbo, na ovaditabbo, nānusāsitabbo’’ti (cūḷava. 445) katena brahmadaṇḍena. Tajjitoti saṃvejito. Tasmāti yasmā gehassitapītisomanassaṃ jhānādīnaṃ antarāyakaraṃ, tasmā. Vuttañhetaṃ bhagavatā sakkapañhasutte ‘‘somanassaṃpāhaṃ devānaminda, duvidhena vadāmi sevitabbampi asevitabbampī’’ti (dī. ni. 2.359).
『集结』义者，在经中所说的喜乐与欢喜也。『出舍』者，是指对欲望的出离，依止于善法。这里称为“在此经中”。『居家者』者，指生活在家中者，缘于家庭繁多，依止于家庭的欲乐。为何称之为‘如此’等？为了使‘这如是者’之义明确，或者使‘因此’等词有所通达，有如此说法：“世尊所亲近者生起的相似事”，“如是”之义当明了，或为了使之清楚，故称“因此”等。对于佛陀不能使之发生特殊事，及法中发生“居家寄止者”的理由不能成现。‘般涅槃时’者，指佛临般涅槃之际；以佛智慧见胜而超越，或者指佛涅槃时被僧伽所超越而证涅槃的关系。‘梵杖’者，以“小梵丹杖”为教制——即“比库不可以女性名义行为，亦不可教诲谆谆”，“此以梵杖执行”。‘超越’是指被责备。由此，因居家寄止妨碍喜乐等禅那等，于是佛在萨咖问答经中说：“天帝以两种方式说服喜乐，既该修习亦有不当修习者。”
‘‘Ayañhī’’tiādinā tadevatthaṃ kāraṇato samattheti. Rāgasahitattā hi sā antarāyakarāti. Ettha pana ‘‘idañhi rāgasañhitaṃ pītisomanassa’’nti vattabbaṃ siyā, tathāpi pītiggahaṇena somanassampi gahitameva hoti somanassarahitāya pītiyā abhāvatoti heṭṭhā vuttanayena pītiyeva gahitā. Apica sevitabbāsevitabbavibhāgassa sutte vacanato somanassassa pākaṭo antarāyakarabhāvo, na tathā pītiyāti sāyeva rāgasahitatthena visesetvā vuttā. Avaṇṇabhūmiyā saddhiṃ sambandhitvā pākaṭaṃ kātuṃ ‘‘lobho cā’’tiādi vuttaṃ. Kodhasadisovāti avaṇṇabhūmiyaṃ vuttakodhasadiso eva. ‘‘Luddho’’tiādigāthānaṃ ‘‘kuddho’’tiādigāthāsu vuttanayena attho daṭṭhabbo.
“如此”等词即以该义为因成立，因含贪欲故为障碍。这里应说：“这是一种含贪欲之喜乐”，尽管如此，因持守于喜悦，喜乐亦由此而生，非因喜悦而失乐，更不缺少喜。又因经中关于应修习与不应修习的分别，而表明喜乐之障碍性，但非直指喜悦，乃以含贪欲的意义为特别说明。与无色地相联属，由此明确指出“贪亦是......”等说法。愤怒及烦恼乃无色地所指愤怒相近者。通过“生病”诗歌及“愤怒”诗歌之说理得见其义。
‘‘Mamaṃ vā bhikkhave pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā vaṇṇaṃ bhāseyyuṃ, saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra ce tumhe assatha ānandino sumanā ubbilāvitā , api nu tumhe paresaṃ subhāsitadubbhāsitaṃ ājāneyyāthāti? No hetaṃ bhante’’ti ayaṃ tatiyavāro nāma avaṇṇabhūmiyaṃ vuttanayavasena tatiyavāraṭṭhāne nīharitabbattā, so desanākāle tena vārena bodhetabbapuggalābhāvato desanāya anāgatopi tadatthasambhavato atthato āgatoyeva. Yathā taṃ vitthāravasena kathāvatthuppakaraṇanti dassetuṃ ‘‘tatiyavāro panā’’tiādi vuttaṃ, etena saṃvaṇṇanākāle tathābujjhanakasattānaṃ vasena so vāro ānetvā saṃvaṇṇetabboti dasseti. ‘‘Yatheva hī’’tiādinā tadevatthasambhavaṃ vibhāveti. Kuddho atthaṃ na jānāti yathevāti sambandho.
“比库啊！或我自己或他人，或法或僧伽，若于其中有喜乐欢喜生起，即使你们兴高采烈极其欣喜，难道你们会懂得他人所说的善言恶语吗？不，诸位！”此乃第三谬见说，以无色地之说理引出该谬见第3处。因此在说法时，于该法处令不懂者获悟。就如“第三谬见该说法”所示。因“如是”等词显明该义。‘不知愤怒之义者’即此义。
Paṭipajjitabbākāradassanavāreti yathāvuttaṃ tatiyavāraṃ upādāya vattabbe catutthavāre. ‘‘Tumhākaṃ satthā’’ti vacanato pabhuti yāva ‘‘imināpi kāraṇena taccha’’nti vacanaṃ, tāva yojanā. ‘‘So hi bhagavā’’tiādi tabbivaraṇaṃ. Tattha itipīti imināpi kāraṇena. Vitthāro visuddhimagge (visuddhi. 123 ādayo) ‘‘anāpatti upasampannassa bhūtaṃ ārocetī’’ti (pāci. 77) vuttepi sabhāgānameva ārocanaṃ yuttanti āha ‘‘sabhāgānaṃ bhikkhūnaṃyeva paṭijānitabba’’nti. Teyeva hi tassa atthakāmā, saddheyyavacanattañca maññanti, tato ca ‘‘sāsanassa amoghatā dīpitā hotī’’ti vuttatthasamatthanaṃ siyā. ‘‘Evañhī’’tiādi kāraṇavacanaṃ. Pāpicchatā ceva parivajjitā, kattubhūtā vā sā, hotīti sambandho. Amoghatāti niyyānikabhāvena atucchatā. Vuttanayenāti ‘‘tatra tumhehīti tasmiṃ vaṇṇe tumhehī’’tiādinā ceva ‘‘dutiyaṃ padaṃ paṭhamassa padassa, catutthañca tatiyassa vevacana’’ntiādinā ca vuttanayena.
关于应修习之事及法相障碍，依前说法应当立于第四谬见。由“你们的老师”等词上延至“因此亦归于如是”之文，有此论据。“彼乃世尊”等说明。此中有“即以此因”之义。从《净道论》曰：“不曾犯戒者当如实陈说”，以尊众合议为准则，说：“众比库应当了承。”彼此皆其意愿并信其所言，才使佛法得以深明。由“如此”等因故语。其含恶意的反对与诋毁或成空不可成立，谓之关系。‘不畅明’是以净化之义表示为恶意。所谓说法者曰：“此处诸位即、此处之言之第二与首词，及第四与第三字”等以说明语词。
Cūḷasīlavaṇṇanā小戒之解释
§7
7.Ko anusandhīti pucchā ‘‘nanu ettakeneva yathāvuttehi avaṇṇavaṇṇehi sambandhā desanāmatthakaṃ pattā’’ti anuyogasambhavato katā. Vaṇṇena ca avaṇṇena cāti tadubhayapadena. Atthaniddeso viya hi saddaniddesopīti akkharacintakā. Atha vā tathābhāsanassa kāraṇattā, koṭṭhāsattā ca ‘‘padehī’’ti vuttaṃ. Avaṇṇena ca vaṇṇena cāti pana aguṇaguṇavasena, nindāpasaṃsāvasena ca sarūpadassanaṃ. ‘‘Nivatto amūlakatāya vissajjetabbatābhāvato’’ti (dī. ni. ṭī. 1.7) ācariyadhammapālattherena vuttaṃ. Taṃ vitthāretvā desanāya bodhetabbapuggalābhāvato ettakāva sā yuttarūpāti bhagavato ajjhāsayeneva adesanābhāvena nivatto, yathā taṃ vaṇṇabhūmiyaṃ tatiyavārotipi daṭṭhabbaṃ. Tathā bodhetabbapuggalasambhavena vissajjetabbatāya adhigatabhāvato anuvattatiyeva. Itipetaṃ bhūtanti ettha iti-saddo ādiattho taduparipi anuvattakattā, tena vakkhati ‘‘idha panā’’tiādi. Ettāvatā ayaṃ vaṇṇānusandhīti dassetvā duvidhesu pana tesu vaṇṇesu brahmadattassa vaṇṇānusandhīti dassento ‘‘so panā’’tiādimāha. Upari suññatāpakāsane anusandhiṃ dassessati ‘‘atthi bhikkhave’’tiādinā (dī. ni. 1.28).
第七问“究竟何为？”问曰：“难道因这些如实所说的杂色谬见，有关所谓缘起法义的说法成就了吗？”因文脉关系而发。以色与无色之二字而言，彼此皆为词义指示者。又为语义说明者，相当文字思维者。又或因语义通达，有时用“字句”说“位列之处”等。色与无色者，或为有与无，或为贬褒之展示。由尊师佛音师以此说“无生灭，应舍弃”及其义。详述后因说法时无所条件，为令未得法益众生亦得见闻该说法。由此可知应次第说明，故“如此色界谬见”等句应被见。对未得法益之大众，因习性的不同而加以删减，此即随类传播。谓之“此即所成”等。
Evaṃ pucchāvissajjanāmukhena samudāyatthataṃ vatvā idāni avayavatthataṃ dasseti ‘‘tatthā’’tiādinā. Appameva parito samantato khaṇḍitattā parittaṃ nāmāti āha ‘‘appamattakanti parittassa nāma’’nti. Mattā vuccati pamāṇaṃ mīyate parimīyateti katvā. Samāsantakakārena appamattakaṃ yathā ‘‘bahuputtako’’ti, evaṃ oramattakepi. Eteneva ‘‘appā mattā appamattā, sā etassāti appamattaka’’ntiādinā kapaccayassa sātthakatampi dasseti atthato abhinnattā. Mattakasaddassa anatthakabhāvato sīlameva sīlamattakaṃ. Anatthakabhāvoti ca sakatthatā purimapadattheyeva pavattanato. Na hi saddā kevalaṃ anatthakā bhavantīti akkharacintakā. Nanu ca bhagavato pāramitānubhāvena niratthakamekakkharampi mukhavaraṃ nārohati, sakalañca pariyattisāsanaṃ pade pade catusaccappakāsananti vuttaṃ, kathaṃ tassa anatthakatā sambhavatīti? Saccaṃ, tampi padantarābhihitassa atthassa visesanavasena tadabhihitaṃ atthaṃ vadati eva, so pana attho vināpi tena padantareneva sakkā viññātunti anatthakamicceva vuttanti. Nanu avocumha ‘‘anatthakabhāvo…pe… pavattanato’’ti. Apica vineyyajjhāsayānurūpavasena bhagavato desanā pavattati, vineyyā ca anādimatisaṃsāre lokiyesuyeva saddesu paribhāvitacittā, loke ca asatipi atthantarāvabodhe vācāsiliṭṭhatādivasena saddapayogo dissati ‘‘labbhati palabbhati, khañjati nikhañjati, āgacchati paccāgacchatī’’tiādinā. Tathāparicitānañca tathāvidheneva saddapayogena atthāvagamo sukho hotīti anatthakasaddapayogo vuttoti. Evaṃ sabbattha. Hoti cettha –
于是采用提问然则否定的方式，即从相应事实说明实义，如今示现各部分内容，称之“如此”等。犹如“详尽环绕而分割，称为环绕”之义。‘环绕’谓测量度量。推类之故谓“众多子孙”，同样亦为厌恶者。因此以“少许许”“少许所及”等词显明部分与整体之区别，遂能见知区别之义。因“少许词”无意义故仅用于品德。无意义者，即指在文法前行中不断发生的宿因业报显现。非文字所能尽表现并非然。然佛以到彼岸之体验与大圆满佛法，不假声闻与缘觉常识，开示四圣谛义，如何使其无意义成就？诚然，此语亦指示字词所隐含的特殊意义，且唯有该特殊义可明了，非无义而徒具文字。由此，文字虽无意义，然通过其余语境得以理解。又语义欲达后亦能通晓，故异时所说之语句仍得体会其义。于世间无明、爱欲中，语言现象亦现苦乐损坏等义，故以喻语说明获益与失失。此谓文字以不同方式表现意义，语义由此而成立普遍。乃至无处不然。或这处实现。
‘‘Padantaravacanīya-ssatthassa visesanāya;
为显明语句间隔之义、刀剑之殊胜；
Bodhanāya vineyyānaṃ, tathānatthapadaṃ vade’’ti.
为令所化众觉悟，应宣说如彼之义句。」
Atha vā sīlamattakanti ettha matta-saddo visesanivattiattho ‘‘avitakkavicāramattā dhammā (dha. sa. tikamātikā) manomattā dhātu manodhātū’’ti (dha. sa. mūlaṭī. 499) ca ādīsu viya. ‘‘Appamattakaṃ oramattaka’’nti padadvayena sāmaññato vuttoyeva hi attho ‘‘sīlamattaka’’nti padena visesato vutto, tena ca sīlaṃ eva sīlamattaṃ, tadeva sīlamattakanti nibbacanaṃ kātabbanti dassetuṃ ‘‘sīlameva sīlamattaka’’nti vuttaṃ.
又或谓此处为“以戒为量”之义，盖“量”字乃谓“能分别之意思”也。所谓“无思虑分别之法（毗多萨论集注）”、“心之量（心所量）”、“心根”等，如同律藏释论卷首所说。“适度者与过度者”二词，乃属普通所说，而戒以“适度”为特称，故说戒即戒之度量，且戒即是戒所度量，故云“戒即戒之度量”。
Ayaṃ pana aṭṭhakathāmuttako nayo – oramattakanti ettha oranti apārabhāgo ‘‘orato bhogaṃ (mahāva. 66) oraṃ pāra’’ntiādīsu viya. Atha vā heṭṭhāattho orasaddo oraṃ āgamanāya ye paccayā, te orambhāgiyāni saṃyojanānītiādīsu viya. Sīlañhi samādhipaññāyo apekkhitvā apārabhāge, heṭṭhābhāge ca hoti, ubhayatthāpi ‘‘ore pavattaṃ mattaṃ yassā’’tiādinā viggaho. Sīlamattakanti etthāpi mattasaddo amahatthavācako ‘‘bhesajjamattā’’tiādīsu viya. Atha vā sīlepi tadekadesasseva saṅgahaṇatthaṃ amahatthavācako ettha mattasaddo vutto. Tathā hi indriyasaṃvarapaccayasannissitasīlāni idha desanaṃ anāruḷhāni. Kasmāti ce? Yasmā tāni pātimokkhasaṃvaraājīvapārisuddhisīlāni viya na sabbaputhujjanesu pākaṭānīti. Mattanti cettha visesanivattiatthe napuṃsakaliṅgaṃ. Pamāṇappakatthesu pana ‘‘matta’’nti vā ‘‘mattā’’ti vā napuṃsakitthiliṅgaṃ.
此即为注疏所略提之要意──“过度者”即指边际未始部分，如《大摩诃般若经》（第66品）中“边际宝（oraṃ pāra）”等类比。或言下文中“ora”（边际）一词，乃指因“oraṃ”之入而成之下属因缘，诸如桎梏之前缘等。戒法依止禅慧而非念头之起初部分，故处于下部，且二处皆有《边际起动度量》之解。戒之度量字尚属无明显否定意，类似“药量”等用法。又戒法虽为独一法门合摄，为利方便而置，故亦为度量字之意义。因本处戒乃依止根尘调御，若非清净戒律如戒律戒条，则非凡夫众所易见，故“度量”字于此表殊别义，不具阴阳中性区分。对于度之书写“matta”或“mattā”者，属文法阴性别类。
‘‘Idaṃ vuttaṃ hotī’’tiādinā saha yojanāya piṇḍatthaṃ dasseti. Yena sīlena vadeyya, etaṃ sīlamattakaṃ nāmāti sambandho. ‘‘Vaṇṇaṃ vadāmīti ussāhaṃ katvāpī’’ti idaṃ ‘‘vaṇṇaṃ vadamāno’’ti etassa vivaraṇaṃ. Etena hi ‘‘ekapuggalo bhikkhave, loke uppajjamāno uppajjatī’’tiādīsu (a. ni. 1.170) viya mānasaddassa sāmatthiyatthataṃ dasseti. ‘‘Ussāhaṃ kurumāno’’ti avatvā ‘‘katvā’’ti ca vacanaṃ tvādipaccayantapadānamiva mānantapaccayantapadānampi parakiriyāpekkhamevāti dassanatthaṃ. ‘‘Tattha siyā’’tiādinā sandhāyabhāsitamatthaṃ ajānitvā nītatthameva gahetvā suttantaravirodhitaṃ maññamānassa kassaci īdisī codanā siyāti dasseti. Tatthāti tasmiṃ ‘‘appamattakaṃ kho paneta’’ntiādivacane (dī. ni. 1.7). Kammaṭṭhānabhāvane yuñjati sīlenāti yogī, tassa.
又谓“此语已说”者，兼及整体含义。所谓“以戒而言，名为戒度”者，是为说明必有联系。言“我们言其色彩，虽极努力”者，谓明解其色彩。由此，犹如《增支部》（一百七十曰）中说，“一众生生者，于世生生”般，显示心语之合理性。谓“努力作之”者，即言作法，乃带作相似句式之附加成分，暗示也用此种语法形式。谓“此中或有”者，乃推断唯取其字义，不体会多义与经文上下互相抵触矛盾之意，显示道理。抑或谓“于此经中确有……”等如《长部尼柯耶》（第一章第七节）言。修习之人即以此戒度调摄己身。
Alaṅkaraṇaṃ vibhūsanaṃ alaṅkāro, pasādhanakiriyā. Alaṃ karoti etenevāti vā alaṅkāro, kuṇḍalādipasādhanaṃ. Maṇḍīyate maṇḍanaṃ, ūnaṭṭhānapūraṇaṃ. Maṇḍīyati etenāti vā maṇḍanaṃ, mukhacuṇṇādiūnapūraṇopakaraṇaṃ. Idha pana sadisavohārena, taddhitavasena vā sīlameva tathā vuttaṃ. Maṇḍaneti maṇḍanahetu, maṇḍanakiriyānimittaṃ gatoti attho. Atha vā maṇḍati sīlenāti maṇḍano, maṇḍanajātiko puriso. Bahumhi cetaṃ jātyāpekkhāya ekavacanaṃ. Ubbāhanatthepi hi ekavacanamicchanti keci, tadayuttameva saddasatthe anāgatattā, atthayuttiyā ca abhāvato. Kathañhi ekavacananiddiṭṭhato ubbāhanakaraṇaṃ yuttaṃ siyā ekasmiṃ yevatthe ubbāhitabbassa aññassatthassa abhāvato. Tasmā vipallāsavasena bahvatthe idaṃ ekavacanaṃ daṭṭhabbaṃ, maṇḍanasīlesūti attho. Ācariyadhammapālattherenapi hi ayamevidha vinicchayo (dī. ni. ṭī. 1.7) vutto. Aggatanti uttamabhāvaṃ.
饰物者，谓装饰，亦谓佩饰，为安慰之行。涵意“巧作饰物”者，如饰环等器。谓“装饰，乃为填补空缺”。又称“装饰”为“以装饰事相为因，作装饰事业”之意。或谓“戒度”即其所装饰，戒度或称“装饰者”即戒度本体，是戒度之别相。此词多用于名词，以表达类型。虽偶有误用单数，然属语义未来之范畴，且因无同义词替换。如何以单数表达长远正见之动用，亦因语境所限及无兼顾异义之故，方能适当使用。故此，因错误理解众多，须观戒度比库之意义。佛教导师大德佛音长老亦作如是决断。意谓“精进等为极优境界”。
Assaṃ bhavissāmīti ākaṅkheyyāti sambandho. Assāti bhaveyya. Paripūrakārīti cettha iti-saddo ādiattho, pakārattho vā, tena sakalampi sīlathomanasuttaṃ dasseti.
「我当有所成就」之所以称为「期盼」，谓之「关联」。「我当有所」为前行。「满具因缘」者，此处谓「此种词义之初义或显义」，由此可见整体皆指戒定慧三学相续不散。
Kikīva aṇḍanti etthāpi tadatthena iti-saddena –
如鸟卵子──此处亦用此初义之词——
‘‘Kikīva aṇḍaṃ camarīva vāladhiṃ,
「如鸟卵子，如侍卫之盾，
Piyaṃva puttaṃ nayanaṃva ekakaṃ;
如爱子，如独眼之目；
Tatheva sīlaṃ anurakkhamānā,
以此摄持戒律，
Supesalā hotha sadā sagāravā’’ti. (visuddhi. 1.19); –
当常端正，常怀敬重。」（《净行品》1.19）
Gāthaṃ saṅgaṇhāti. ‘‘Pupphagandho’’ti vatvā tadekadesena dassetuṃ ‘‘na candana’’ntiādi vuttaṃ. Candanaṃ tagaraṃ mallikāti hi taṃsahacaraṇato tesaṃ gandhova vutto. Pupphagandhoti ca pupphañca tadavaseso gandho cāti attho. Tagaramallikāhi vā avasiṭṭho ‘‘pupphagandho’’ti vutto. Satañca gandhoti ettha sīlameva sadisavohārena vā taddhitavasena vā gandho. Sīlanibandhano vā thutighoso vuttanayena ‘‘gandho’’ti adhippeto. Sīlañhi kittiyā nimittaṃ. Yathāha ‘‘sīlavato kalyāṇo kittisaddo abbhuggacchatī’’ti (dī. ni. 2.150; 3.316; a. ni. 5.213; mahāva. 785; udā. 76). Sappuriso pavāyati pakārehi gandhati tassa gandhūpagarukkhapaṭibhāgattā.
“诗句汇集称说。”“花香”一词说出后，为了以单独字眼显示，便说“非檀香”等等。檀香即指檀香、韦陀与茉莉，这些香聚集于诸脚步之间而成其香。所谓花香，是指花及其余余香气之意。韦陀茉莉二者中任一者落地后称为“花香”。“百种香气”此处据性德、声音相类比或借用衍生义指香。品行约束者或称赞名声引申为“香”之义。品行者因受称誉产生标志，如经典所说：“品行卓越之善人，其名声远扬。”贤人行诸善法，犹如香气随形散布，其香气即由其善法根基照耀所显现。
Vassikīti sumanapupphaṃ, ‘‘vassika’’ntipi pāṭho, tadatthova. Gandhā eva gandhajātā, gandhappakārā vā. Yvāyanti yadidaṃ, uttamo gandho vātīti sambandho.
“瓦斯”是指野玫瑰花，“瓦斯迦”亦是其文献称呼，意同此义。香是由香所生起，或谓诸种香利害。此中关系是“盛开之状态”，是上等香之意。“风”为其从属联系。
Sammadaññā vimuttānanti sammā aññāya jānitvā, aggamaggena vā vimuttānaṃ. Maggaṃ na vindatīti kāraṇaṃ na labhati, na jānāti vā.
“正知解脱者”是指通过正知（正见）而了知、觉悟的解脱者，亦或是根本圣导的解脱者。未得法者谓之“不能得道”，即未能认识或获见正道是因。
‘‘Sīle patiṭṭhāyā’’ti gāthāya paṭisandhipaññāya sapañño ātāpī vīriyavā pārihārikapaññāya nipako narasaṅkhāto bhikkhu sīle patiṭṭhāya cittaṃ tappadhānena vuttaṃ samādhiṃ bhāvayaṃ bhāvayanto bhāvanāhetu tathā paññaṃ vipassanañca imaṃ antojaṭābahijaṭāsaṅkhātaṃ jaṭaṃ vijaṭaye vijaṭeyya vijaṭituṃ samattheyyāti saṅkhepattho.
“依品行立”诗句中，因缘智慧及亲近智者者，勤奋勇猛、明示慧彻之，品德坚立者，心不失专注而说：应修习禅定，修习禅定为修习之因，诸慧与观皆由此得成。此处说的是根除内生烦恼的烦恼丝团，要去除它、完全去除它乃至能够去除，名为综合说法。
Pathaviṃ nissāyāti pathaviṃ rasaggahaṇavasena nissāya, sīlasmiṃ pana paripūraṇavasena nissāya patiṭṭhānaṃ daṭṭhabbaṃ.
“地依止”是指凭借土地的承载与接受，而品行的充满则为“立基”。此地为依止点。
Appakamahantatāya pārāpārādi viya upanidhāpaññattibhāvato aññamaññaṃ upanidhāya āhāti vissajjetuṃ ‘‘upari guṇe upanidhāyā’’ti vuttaṃ. Sīlañhīti ettha hi-saddo kāraṇattho, tenidaṃ kāraṇaṃ dasseti ‘‘yasmā sīlaṃ kiñcāpi patiṭṭhābhāvena samādhissa bahūpakāraṃ, pabhāvādiguṇavisese panassa upanidhāya kalampi bhāgaṃ na upeti, tathā samādhi ca paññāyā’’ti. Tenevāha ‘‘tasmā’’tiādi. Na pāpuṇātīti guṇasamabhāvena na sampāpuṇāti, na sametīti vuttaṃ hoti. Uparimanti samādhipaññaṃ. Upanidhāyāti upatthambhaṃ katvā. Tañhi tādisāya paññattiyā upatthambhanaṃ hoti. Heṭṭhimanti sīlasamādhidvayaṃ.
因微小成大，比喻前后相续之理，互相相续而成，故有相续而行，称作“上方有德相续”。品行是原因，这里指出：“因品行具足，品行有立基的性质，对禅定帮助极多，因其光明与德行特性，品行的某部分绝不会断失，禅定及智慧也同此理。”因缘关系说“因此”等词。未得成就是指功德不具足，故未得成、不相聚。上方指禅定与智慧。相续即构成支撑，具此定义，虽是相续亦即支撑。下方指品行与禅定二者。
‘‘Katha’’ntiādi vitthāravacanaṃ. Kaṇḍambamūlikapāṭihāriyakathanañcettha yathākathañcipi sīlassa samādhimapāpuṇatāsiddhiyevidhādhippetāti pākaṭatarapāṭihāriyabhāvena, nidassananayena cāti daṭṭhabbaṃ. ‘‘Abhi…pe… titthiyamaddana’’nti idaṃ pana tassa yamakapāṭihāriyassa supākaṭabhāvadassanatthaṃ, aññehi bodhimūle ñātisamāgamādīsu ca katapāṭihāriyehi visesadassanatthañca vuttaṃ. Sambodhito hi aṭṭhamepi divase devatānaṃ ‘‘buddho vā no vā’’ti uppannakaṅkhāvidhamanatthaṃ ākāse ratanacaṅkamaṃ māpetvā caṅkamanto pāṭihāriyaṃ akāsi, tato dutiyasaṃvacchare kulanagaragato kapilavatthupure nigrodhārāme ñātīnaṃ samāgamepi tesaṃ mānamadappahānatthaṃ yamakapāṭihāriyaṃ akāsi. Tattha abhisambodhitoti abhisambujjhanakālato. Sāvatthinagaradvāreti sāvatthinagarassa dakkhiṇadvāre. Kaṇḍambarukkhamūleti kaṇḍena nāma pasenadirañño uyyānapālena ropitattā kaṇḍambanāmakassa rukkhassa mūle. Yamakapāṭihāriyakaraṇatthāya bhagavato citte uppanne ‘‘tadanucchavikaṃ ṭhānaṃ icchitabba’’nti ratanamaṇḍapādi sakkena devaraññā āṇattena vissakammunā katanti vadanti keci. Bhagavatā nimmitanti apare. Aṭṭhakathāsu pana anekāsu ‘‘sakkena devānamindena āṇāpitena vissakammadevaputtena maṇḍapo kato, caṅkamo pana bhagavatā nimmito’’ti vuttaṃ. Dibbasetacchatte devatāhi dhāriyamāneti attho viññāyati aññesamasambhavato. ‘‘Dvādasayojanāya parisāyā’’ti idaṃ catūsu disāsu paccekaṃ dvādasayojanaṃ manussaparisaṃ sandhāya vuttaṃ. Tadā kira dasasahassilokadhātuto cakkavāḷagabbhaṃ paripūretvā devabrahmānopi sannipatiṃsu. Yo koci evarūpaṃ pāṭihāriyaṃ kātuṃ samattho ce, so āgacchatūti codanāsadisattā vuttaṃ ‘‘attādānaparidīpana’’nti. Attādānañhi anuyogo paṭipakkhassa attassa ādānaṃ gahaṇanti katvā. Titthiyamaddananti ‘‘pāṭihāriyaṃ karissāmā’’ti kuhāyanavasena pubbe uṭṭhitānaṃ titthiyānaṃ maddanaṃ, tañca tathā kātuṃ asamatthatāsampādanameva. Tadetaṃ padadvayaṃ ‘‘yamakapāṭihāriya’’nti etena sambandhitabbaṃ. Rājagahaseṭṭhino candanaghaṭikuppattito paṭṭhāya sabbameva cettha vattabbaṃ.
『Katha』等词为详细说明之语。在此，取谓由根芦树所显之奇异事迹，如行为所述，因修持戒律与禅定所得之成就法所昭示，故此显为最明显之奇异现象，应当观察判别。此中“Abhi…pe… titthiyamaddana”者，为显示此种双重奇异之极明显示现，亦即于其他根本觉悟处与亲族相会等特殊奇异事迹亦有论述。于世尊成佛之第八日，天众怀疑“佛已成、或未成”，于天空中以宝轮游走，显示奇异；次年，诸亲族聚集迦毗罗卫城尼拘陀林园，出于破除其傲慢与尊贵之心，示现双重奇异之事。此成佛即成悟之时。所谓沙伐底城门，在该城的南门处。所谓根芦树者，为根部由国王巴谢那帝花园种植之芦树名。为了做双重奇异事，在世尊心中生起“应欲此处设彼宝轮厅”，据一些说法，此厅由萨咖天帝所持护并以犀角所造；亦有说是宝楼由萨咖天帝所建，行走者实由世尊所化。天神守护此宝轮空中飞行之意较合理。所谓“十二由旬广场”，是指于四方各别为十二由旬宽，以聚集人群。因当时十万天地现已充盈，诸天与梵天亦相集。曾有激励语曰“谁能作此等奇异事，速来此处”。所谓“以身取灯”，谓自受自身之光明。所谓“挑衅打赌”，即过去出家人群中争论“必能造此奇异”，而未能成就。此二词合称为“双重奇异”，故须关联详释。滨城最尊者因为檀香花瓶事件后，凡事皆当依此讲解。
Uparimakāyatotiādi paṭisambhidāmagge (paṭi. ma. 1.116) āgatanayadassanaṃ, tena vuttaṃ ‘‘itiādinayappavatta’’nti, ‘‘sabbaṃ vitthāretabba’’nti ca. Tatthāyaṃ pāḷiseso –
“上部身体”等语出自比类辨别篇（paṭisambhidāmagga）第一卷第116页，具有示现起因之义，故有“如此等起因所作”等语，且应当详细展开论述。此处有巴利残篇记载如下——
‘‘Heṭṭhimakāyato aggikkhandho pavattati, uparimakāyato udakadhārā pavattati. Puratthimakāyato aggi, pacchimakāyato udakaṃ. Pacchimakāyato aggi, puratthimakāyato udakaṃ. Dakkhiṇaakkhito aggi, vāmaakkhito udakaṃ. Vāmaakkhito aggi, dakkhiṇaakkhito udakaṃ. Dakkhiṇakaṇṇasotato aggi, vāmakaṇṇasotato udakaṃ. Vāmakaṇṇasotato aggi, dakkhiṇakaṇṇasotato udakaṃ. Dakkhiṇanāsikāsotato aggi, vāmanāsikāsotato udakaṃ. Vāmanāsikāsotato aggi, dakkhiṇanāsikāsotato udakaṃ. Dakkhiṇaaṃsakūṭato aggi, vāmaaṃsakūṭato udakaṃ. Vāmaaṃsakūṭato aggi, dakkhiṇaaṃsakūṭato udakaṃ. Dakkhiṇahatthato aggi, vāmahatthato udakaṃ. Vāmahatthato aggi, dakkhiṇahatthato udakaṃ. Dakkhiṇapassato aggi, vāmapassato udakaṃ. Vāmapassato aggi, dakkhiṇapassato udakaṃ. Dakkhiṇapādato aggi, vāmapādato udakaṃ. Vāmapādato aggi, dakkhiṇapādato udakaṃ. Aṅgulaṅgulehi aggi, aṅgulantarikāhi udakaṃ. Aṅgulantarikāhi aggi, aṅgulaṅgulehi udakaṃ. Ekekalomato aggi, ekekalomato udakaṃ. Lomakūpato lomakūpato aggikkhandho pavattati, lomakūpato lomakūpato udakadhārā pavattatī’’ti.
“前体身体聚集火元素，后体身体聚集水元素。前体身体持火，后体身体持水。后体身体持火，前体身体持水。右耳侧火，左耳侧水。左耳侧火，右耳侧水。右鼻孔处火，左鼻孔处水。左鼻孔处火，右鼻孔处水。右眼球处火，左眼球处水。左眼球处火，右眼球处水。右手处火，左手处水。左手处火，右手处水。右视处火，左视处水。左视处火，右视处水。右足处火，左足处水。左足处火，右足处水。指端处火，指间处水。指间处火，指端处水。恰似单斗互为火与水。毛孔处火元素运行，毛孔处水元素运行。”
Aṭṭhakathāyaṃ pana ‘‘ekekalomakūpato’’ icceva (paṭi. ma. aṭṭha. 2.1.116) āgataṃ.
然于注疏中，所引乃「从每一毛孔」之说。
Channaṃ vaṇṇānanti etthāpi nīlānaṃ pītakānaṃ lohitakānaṃ odātānaṃ mañjiṭṭhānaṃ pabhassarānanti ayaṃ sabbopi pāḷiseso peyyālanayena, ādi-saddena ca dassito. Ettha ca channaṃ vaṇṇānaṃ ubbāhanabhūtānaṃ yamakā yamakā vaṇṇā pavattantīti pāṭhasesena sambandho, tena vakkhati ‘‘dutiyā dutiyā rasmiyo’’tiādi. Tattha hi tāsaṃ yamakaṃ yamakaṃ pavattanākārena saha āvajjanaparikammādhiṭṭhānānaṃ visuṃ pavatti dassitā. Keci pana ‘‘channaṃ vaṇṇāna’’nti etassa ‘‘aggikkhandho udakadhārā’’ti purimehi padehi sambandhaṃ vadanti, tadayuttameva aggikkhandhaudakadhārānaṃ atthāya tejokasiṇavāyokasiṇānaṃ samāpajjanassa vakkhamānattā. Channaṃ vaṇṇānaṃ chabbaṇṇā pavattantīti kattuvasena vā sambandho yathā ‘‘ekassa cepi bhikkhuno na paṭibhāseyya taṃ bhikkhuniṃ apasādetu’’nti (pāci. 558). Kattukammesu hi bahulā sāmivacanaṃ ākhyātapayogepi icchanti neruttikā.
“遮盖颜色”亦复如是，此处指青色、黄色、红色、白色、红褐色等明亮色彩，皆为巴利语用重复词表现，如“dutiyā dutiyā rasmiyo”等。色彩之间相互交织变化伴随着盯视之确定相。有人说“遮盖颜色”与前文“火与水元素”有关，适合解释为火与水元素的光泽运动。遮盖颜色显现为多种颜色，如“一比库不轻侮某比库尼”一文所述（pācittiya 558）。在修戒行为中，常大量用重复词汇以加强表达。
Evaṃ pāḷinayena yamakapāṭihāriyaṃ dassetvā idāni taṃ aṭṭhakathānayena vivaranto paccāsattinayena ‘‘channaṃ vaṇṇāna’’nti padameva paṭhamaṃ vivarituṃ ‘‘tassā’’tiādimāha. Tattha tassāti bhagavato. ‘‘Suvaṇṇavaṇṇā rasmiyo’’ti idaṃ tāsaṃ pītābhānaṃ yebhuyyatāya vuttaṃ, chabbaṇṇāhi rasmīhi alaṅkaraṇakālo viyāti attho. Tāpi hi cakkavāḷagabbhato uggantvā brahmalokamāhacca paṭinivattitvā cakkavāḷamukhavaṭṭimeva gaṇhiṃsu. Ekacakkavāḷagabbhaṃ vaṅkagopānasikaṃ viya bodhigharaṃ ahosi ekālokaṃ. Dutiyā dutiyā rasmiyoti purimapurimato pacchā pacchā nikkhantā rasmiyo. Kasmā sadisākāravasena ‘‘viyā’’ti vacanaṃ vuttanti āha ‘‘dvinnañcā’’tiādi. Dvinnañca cittānaṃ ekakkhaṇe pavatti nāma natthi, yehi tā evaṃ siyuṃ, tathāpi iminā kāraṇadvayena evameva khāyantīti adhippāyo. Bhavaṅgaparivāsassāti bhavaṅgavasena parivasanassa, bhavaṅgasaṅkhātassa parivasanassa vā, bhavaṅgapatanassāti vuttaṃ hoti. Āciṇṇavasitāyāti āvajjanasamāpajjanādīhi pañcahākārehi samāciṇṇaparicayatāya. Nanu ca ekassāpi cittassa pavattiyā dve kisso rasmiyopi sambhaveyyunti anuyogamapaneti ‘‘tassā tassā pana rasmiyā’’tiādinā. Cittavāranānattā āvajjanaparikammacittāni, kasiṇanānattā adhiṭṭhānacittavārānipi visuṃ visuṃyeva pavattanti. Āvajjanāvasāne tikkhattuṃ pavattajavanāni parikammanāmeneva idha vuttāni.
由此分析巴利语中双重奇异词后，现以论书注释继续详释“遮盖颜色”，称“彼”为世尊。所谓“金黄色光线”，指黄色的光辉充满视界，色彩斑斓的光线像装饰一般蔓延，说明佛光普照之意。传说从世界中心升起飞升至梵天界后又回落，止于世界边缘形成一片宝光。所谓“一光围绕，有如弯曲门扉”，便是一处觉所。所谓“双双光线”，表示从前到后依次散射的光芒。何以说“分开”？是因为二心不能一时同时展开，虽有二者，但因因缘，亦如所说而分离。所谓“生命支配”，意谓生命流转覆盖，亦称“生命支配覆盖”，或“生命转动覆盖”。所谓“连续持续”，是指因盯视、坚定心念等五种因缘不断续行、相续现起。难道一心中同时能生起两种光线吗？为说方便。诸念的色相因观修对象而异，各种定力心相亦如是。终了盯视时，呈现三种极快流转状态，已于此详述。
Kathanti āha ‘‘nīlarasmiatthāya hī’’tiādi. ‘‘Mañjiṭṭharasmiatthāya lohitakasiṇaṃ, pabhassararasmiatthāya pītakasiṇa’’nti idaṃ lohitapītarasmīnaṃ kāraṇeyeva vutte siddhanti na vuttaṃ. Tāsameva hi mañjiṭṭhapabhassararasmiyo visesapabhedabhūtāti. ‘‘Aggikkhandhatthāyā’’tiādinā ‘‘uparimakāyato’’tiādīnaṃ vivaraṇaṃ. Aggikkhandhaudakakkhandhāpi aññamaññaasammissā yāva brahmalokā uggantvā cakkavāḷamukhavaṭṭiyaṃ patiṃsu, taṃ divasaṃ pana satthā yo yo yasmiṃ yasmiṃ dhamme ca pāṭihāriye ca pasanno, tassa tassa ajjhāsayavasena taṃ taṃ dhammañca kathesi, pāṭihāriyañca dassesi, evaṃ dhamme bhāsiyamāne, pāṭihāriye ca kariyamāne mahājano dhammābhisamayo ahosi. Tasmiñca samāgame attano manaṃ gahetvā pañhaṃ pucchituṃ samatthaṃ adisvā nimmitaṃ buddhaṃ māpesi, tena pucchitaṃ pañhaṃ satthā vissajjesi. Satthārā pucchitaṃ pañhaṃ so vissajjesi, satthu caṅkamanakāle nimmito ṭhānādīsu aññataraṃ kappesi, tassa caṅkamanakāle satthā ṭhānādīsu aññataraṃ kappesīti etamatthaṃ dassetuṃ ‘‘satthā caṅkamatī’’tiādi vuttaṃ. ‘‘Sabbaṃ vitthāretabba’’nti etena ‘‘satthā tiṭṭhati, nimmito caṅkamati vā nisīdati vā seyyaṃ vā kappetī’’tiādinā (paṭi. ma. 1.116) catūsu iriyāpathesu ekekamūlakā satthupakkhe cattāro , nimmitapakkhe cattāroti sabbe aṭṭha vārā vitthāretvā vattabbāti dasseti. Yasmā sīlaṃ samādhissa patiṭṭhāmattameva hutvā nivattati, samādhiyeva tattha patiṭṭhāya yathāvuttaṃ sabbaṃ pāṭihāriyakiccaṃ pavatteti, tasmā tadetaṃ samādhikiccamevāti vuttaṃ ‘‘ettha ekampī’’tiādi.
此处说：“属于蓝光（尼罗拉斯密亚）的‘低劣’义”等等。又说：“属于红光（曼吉塔拉斯密亚）的红色光明，以及属于亮光（帕巴萨拉斯密亚）的黄色光明”，此说是以红黄色光明为缘起而言，是断未说尽的。正因为如此，红色、黄色、亮光等，是分别具有不同种类的特性。所谓“为火蕴的缘起”之类，也包含“从上身”等种种解说。火蕴与水蕴亦相互依存直至达到梵天界帝释转轮圣王境界，这一日中，教师于各个法门及奇迹中恒常欢喜满意，以自心本愿宣说各法，示现奇迹，如此述法时，广大众生皆生法乐。于是，在此集会中，自摄心力，能够提问者，便以佛陀为缘起，设立因缘，佛陀便答复其问。佛陀受教者之问而答复，于如行走时，在室所等处，时常现其他事物。此行走时现其他事物之义，即“教师行走”等言所表达。所谓“诸法皆应广分”为教义，意指教师于站立、行走、坐卧四种行路中，基于教师一方，分别有四种；基于现前奇迹，也有四种，共八种，在八个分别境界中应分别展开演说。因戒在定中立足为本，定集聚得稳，便能如实周遍行持各种奇迹事迹，故曰此为专注定事功。
‘‘Yaṃ panā’’tiādinā samādhissa paññamapāpuṇatā vibhāvitā, yaṃ pana paṭivijjhi, idaṃ paṭivijjhanaṃ paññākiccanti attho. Taṃ anukkamato dasseti ‘‘bhagavā’’tiādinā. ‘‘Kappasatasahassādhikāni cattāri asaṅkhyeyyānī’’ti idaṃ dīpaṅkarapādamūle katapaṭhamābhinīhārato paṭṭhāya vuttaṃ, tato pubbepi yattakena tasmiṃ bhave icchanto sāvakabodhiṃ pattuṃ sakkuṇeyya, tattakaṃ puññasambhāraṃ samupacinīti veditabbaṃ. Tatoyeva hi ‘‘manussattaṃ liṅgasampatti, hetu satthāradassana’’ntiādinā (bu. vaṃ. 59) vuttesu aṭṭhadhammesu hetusampannatā ahosi. Keci pana manopaṇidhānavacīpaṇidhānavasena anekadhā asaṅkhyeyyaparicchedaṃ katvā pubbasambhāraṃ vadanti, tadayuttameva saṅgahāruḷhāsu aṭṭhakathāsu tathā avuttattā. Tāsu hi yathāvuttanayena paṭhamābhinīhārato pubbe hetusampannatāyeva dassitā. Ekūnatiṃsavassakāle nikkhamma pabbajitvāti sambandho. Cakkaratanārahapuññavantatāya bodhisatto cakkavattisirisampannoti tassa nivāsabhavanaṃ ‘‘cakkavattisirinivāsabhūta’’nti vuttaṃ. Bhavanāti rammasurammasubhasaṅkhātā niketanā. Padhānayoganti dukkaracariyāya uttamavīriyānuyogaṃ.
“‘何者然者’”等语，说明于定中获慧之理。所谓‘报应观’即是对此慧观的说明。依此，佛言，“有数以千百亿计之劫，乃至无法计数，亦曾于此处转生修道，于此大乘觉知获成”，是于长时劫中，愿力强盛地修习佛弟子的果德。由此可知，人身受生之因缘，乃是因佛教法显现于世间。因此，八德因缘成立可见于诸文献中。然某些文人以多种心理立愿，造成无数区分，误称为前生成就，这与此正理不合。诸注疏中亦未如是说，惟依《正法义疏》记载，前生成就实由第一达成。知此者，便了了在九十九岁出家修行之因缘。菩萨因具足转轮圣王及智慧等资质，故有“猷王首住所”称号。住所谓优美庄严之屋宇。所谓“努力之所”即指为克服恶行所作之极勤精进。
Uruvelāyaṃ kira senānigame kuṭumbikassa dhītā sujātā nāma dārikā vayappattā nerañjarāya tīre nigrodhamūle patthanamakāsi ‘‘sacāhaṃ samajātikaṃ kulagharaṃ gantvā paṭhamagabbhe puttaṃ labhissāmi, khīrapāyāsena balikammaṃ karissāmī’’ti, (ma. ni. aṭṭha. 2.284; jā. aṭṭha. 1.avidūre nidānakathā) tassā sā patthanā samijjhi. Sā satta dhenuyo laṭṭhivane khādāpetvā tāsampi dhītaro gāviyo laddhā tatheva khādāpetvā puna tāsampi dhītaro tathevāti sattaputtinattipanattiparamparāgatāhi dhenūhi khīraṃ gahetvā khīrapāyāsaṃ pacitumārabhi. Tasmiṃ khaṇe mahābrahmā tiyojanikaṃ setacchattaṃ upari dhāresi, sakko devarājā aggiṃ ujjālesi, sakalaloke vijjamānarasaṃ devatā pakkhipiṃsu, pāyāsaṃ dakkhiṇāvaṭṭaṃ hutvā pacati, taṃ sā suvaṇṇapātiyā satasahassagghanikāya saheva bodhisattassa datvā pakkāmi. Atha bodhisatto taṃ gahetvā nerañjarāya tīre suppatiṭṭhite nāma titthe ekatālaṭṭhippamāṇe ekūnapaññāsapiṇḍe karonto paribhuñji, taṃ sandhāya vuttaṃ ‘‘visākhāpuṇṇamāyaṃ uruvelagāme sujātāya dvinnaṃ pakkhittadibbojaṃ madhupāyāsaṃ paribhuñjitvā’’ti. Tattha sujātāyāti āyasmato yasattherassa mātubhūtāya pacchā saraṇagamanaṭṭhāne etadaggappattāya sujātāya nāma seṭṭhibhariyāya. Aṅgamaṅgānusārino rasassa sāro upatthambhabalakaro bhūtanissito eko viseso ojā nāma, sā divi bhavā pakkhittā etthāti pakkhittadibbojo, taṃ. Pātabbo ca so asitabbo cāti pāyāso, rasaṃ katvā pivituṃ, ālopaṃ katvā ca bhuñjituṃ yutto bhojanaviseso, madhunā sitto pāyāso madhupāyāso, taṃ.
据传乌鲁维拉军营中，有名为苏迦朵之成熟女子，在尼兰加河岸枯树下立誓：“我将与同族之家离去，于第一胎获子，誓以奶与粥作育之。”此誓念遂成实。她养育七头母牛，使牛群遍食树丛，牛群又饲养其它牛马群，轮回传续。其乳取成乳粥。此时，大梵天于十由旬雨伞下，萨咖天王举燃烈火，诸天展示明净光芒。乳粥供养菩萨，非常宝贵，重现百千金砖。菩萨接纳乳粥后，于尼兰加河岸整齐立坐。一座一段用一千五十磅黄金量成的高台上，坐于单树下，享用甘露乳粥。此处苏迦朵即阿阇梨尊者之母，亦为苏迦朵之名施主。随着时间推移，乳粥之味泽纯正，中含一种称为“奥耶”(Ojā)的特殊精华，乃天上甘露。此精华既可饮用亦可品尝，故名“乳粥”。
Tato nerañjarāya tīre mahāsālavane nānāsamāpattīhi divāvihārassa katattā ‘‘sāyanhasamaye’’tiādi vuttaṃ. Vitthāro tattha tattha gahetabbo. Dakkhiṇuttarenāti divāvihārato bodhiyā pavisanamaggaṃ sandhāyāha, ujukaṃ dakkhiṇuttaragatena devatāhi alaṅkatena maggenāti attho . Evampi vadanti ‘‘dakkhiṇuttarenāti dakkhiṇapacchimuttarena ādiavasānagahaṇena majjhimassāpi gahitattā, tathā luttapayogassa ca dassanato. Evañhi sati ‘dakkhiṇapacchimuttaradisābhāgena bodhimaṇḍaṃ pavisitvā tiṭṭhatī’ti (jā. aṭṭha. 1.avidūrenidānakathā) jātakanidāne vuttavacanena sametī’’ti. Dakkhiṇadisato gantabbo uttaradisābhāgo dakkhiṇuttaro, tena pavisitvāti apare. Keci pana ‘‘uttarasaddo cettha maggavācako. Yadi hi disāvācako bhaveyya, ‘dakkhiṇuttarāyā’ti vadeyyā’’ti, taṃ na ‘‘uttarena nadī sīdā, gambhīrā duratikkamā’’tiādinā disāvācakassāpi enayogassa dassanato, uttarasaddassa ca maggavācakassa anāgatattā. Apica disābhāgaṃ sandhāya evaṃ vuttaṃ. Disābhāgopi hi disā evāti. Atha antarāmagge sotthiyena nāma tiṇahārakabrāhmaṇena dinnā aṭṭha kusatiṇamuṭṭhiyo gahetvā asitañcanagirisaṅkāsaṃ sabbabodhisattānamassāsajananaṭṭhāne samāviruḷhaṃ bodhiyā maṇḍanabhūtaṃ bodhimaṇḍamupagantvā tikkhattuṃ padakkhiṇaṃ katvā dakkhiṇadisābhāge aṭṭhāsi, so pana padeso paduminipatte udakabindu viya pakampittha, tato pacchimadisābhāgaṃ, uttaradisābhāgañca gantvā tiṭṭhantepi mahāpurise tatheva te akampiṃsu, tato ‘‘nāyaṃ sabbopi padeso mama guṇaṃ sandhāretuṃ samattho’’ti puratthimadisābhāgamagamāsi, tattha pallaṅkappamāṇaṃ niccalamahosi, tasseva ca nippariyāyena bodhimaṇḍasamaññā, mahāpuriso ‘‘idaṃ kilesaviddhaṃsanaṭṭhāna’’nti sanniṭṭhānaṃ katvā pubbuttaradisābhāge ṭhito tattha akampanappadese tāni tiṇāni agge gahetvā sañcālesi, tāvadeva cuddasahattho pallaṅko ahosi, tānipi tiṇāni vicittākārena tūlikāya lekhā gahitāni viya ahesuṃ. So tattha tisandhipallaṅkaṃ ābhujitvā caturaṅgasamannāgataṃ mettākammaṭṭhānaṃ pubbaṅgamaṃ katvā caturaṅgikaṃ vīriyaṃ adhiṭṭhahitvā nisīdi, tamatthaṃ saṅkhipitvā dassento ‘‘bodhimaṇḍaṃ pavisitvā’’tiādimāha.
之后，于尼兰加河岸大樹林中，以各种聚会集会成就了昼夜修行，“黄昏时分”等事迹均有记载。次第详述处，应分别于各处摘录。所谓“南北之地”指白昼修行之路，意为由南方至北方。以南方行来之天神饰庄道中，即所谓“正南之地”。《本生经》对“正南”乃指由南至西南等诸方位合称。部分人则认为“正北声调”是指步道指示语，如称“南北居者”。此乃对方位声调与行进路线未来之指示，故有此说。依此方位系统，说明在正中道上的诸方之差异。居于间道上的“索提耶”婆罗门，携八种苇杆束，前往已盛满莲花之菩提树处绕行三圈，于南方一带站定。该处如水滴般微微颤动。然后转至西方与北方区域，站立之大德人亦无移动。继而北行至东方，因该处床榻之不稳，卧具摇晃。于是大德拜谒禅定树场，指示此处为“垢染的修道所在”，于北方托举稻草，轻轻撩动，长达一万三千之草垛。草垛被雕刻如用笔书写，其上铺设三向坐垫。之后，施行四正勤修习具足，精进加持而坐，具足修习之意图，指示“进入菩提道场”。
Tattha bodhi vuccati arahattamaggañāṇaṃ, sabbaññutaññāṇañca, sā maṇḍati thāmagatatāya pasīdati etthāti bodhimaṇḍo, nippariyāyena yathāvuttappadeso, pariyāyena pana idha dumarājā. Tathā hi ācariyānandattherena vuttaṃ ‘‘bodhimaṇḍasaddopaṭhamābhisambuddhaṭṭhāne eva daṭṭhabbo, na yattha katthaci bodhirukkhassa patiṭṭhitaṭṭhāne’’ti, taṃ.
此处所谓“菩提场”是指阿拉汉道之智慧辨察，全面知识者汇集之所，因根深不移而愉悦身心。依尊者阿难的记载：“菩提场应见于如来成道最初之场所，而非任何菩提树立处”。此义可信。
Māravijayasabbaññutaññāṇapaṭilābhādīhi bhagavantaṃ assāsetīti assattho. Āpubbañhi sāsasaddaṃ anusiṭṭhitosanesu icchanti, yaṃ tu loke ‘‘caladalo, kuñjarāsano’’ tipi vadanti. Accuggatabhāvena, ajeyyabhūmisīsagatabhāvena, sakalasabbaññuguṇapaṭilābhaṭṭhānaviruḷhabhāvena ca dumānaṃ rājāti dumarājā, assattho ca so dumarājā cāti assatthadumarājā taṃ. Dvinnaṃ ūrujāṇusandhīnaṃ, ūrumūlakaṭisandhissa ca vasena tayo sandhayo, saṇṭhānavasena vā tayo koṇā yassāti tisandhi, sveva pallaṅko ūrubaddhāsanaṃ parisamantato aṅkanaṃ āsananti atthena ra-kārassa la-kāraṃ, dvibhāvañca katvā, tīhi vā sandhīhi lakkhito pallaṅko tisandhipallaṅko, taṃ. Ābhujitvāti ābandhitvā, ubho pāde samañchite katvāti vuttaṃ hoti. Vitthāro sāmaññaphalasuttavaṇṇanāyaṃ (dī. ni. aṭṭha. 1.216) āgamissati. Attā, mitto, majjhatto, verīti catūsupi samappavattanavasena caturaṅgasamannāgataṃ mettākammaṭṭhānaṃ. ‘‘Caturaṅgasamannāgata’’nti idaṃ pana ‘‘vīriyādhiṭṭhāna’’nti etenāpi yojetabbaṃ. Tampi hi –
“战胜魔王者，即具备无上智慧之佛”，即是对佛号中“阿萨萨”的解释。古时人称“动荡如叶，象座般处”，乃指出佛历程中所经历之坚不可摧。王者之称“王中之王”，意指以统御天下无上之势。所谓“阿萨萨”是王中王之意。此由两个臀部、两股、大腿关节连接，因三关节弯屈如坐垫而形成三连接台，名曰“三关节”，支撑平稳安座。详解见《杂事经正义》卷一二一六。自他中间与敌对是四事均具足之“慈修行所”，称为“四俱足”，此亦称“力量所在”。此处尚未完。
Kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu, upasussatu sarīre maṃsalohitaṃ, yaṃ taṃ purisathāmena purisavīriyena purisaparakkamena pattabbaṃ, na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatī’’ti (ma. ni. 2.184; saṃ. ni. 1.266; a. ni. 3.51; a. ni. 8.13; mahāni. 17, 196) –
『欲界』『皮肤』『毛发』『骨头』等应当在身体中得以保留并不失去，应当保持肉与血，这乃基于人之坚毅、人力及人之勇猛所应获得，若不能达此，则无法形成持续的力量集合。
Vuttanayena caturaṅgasamannāgatameva.
此是根据说法，具足四种条件而成。
Cuddasa hatthā vitthatappamāṇabhāvena yassāti cuddasahattho. Parisamantato aṅkīyate lakkhīyate paricchedavasenāti pallaṅko ra-kārassa la-kāraṃ, tassa ca dvittaṃ katvā. Apica ‘‘idaṃ kilesaviddhaṃsanaṭṭhāna’’nti aṭṭhakathāsu vacanato pallaṃ kilesaviddhaṃsanaṃ karoti etthāti pallaṅko niggahitāgamavasena, aluttasamāsavasena vā, cuddasahattho ca so pallaṅko ca, sveva uttamaṭṭhena patthanīyaṭṭhena ca varoti cuddasahatthapallaṅkavaro, tattha gato pavatto nisinno tathā. Cuddasahatthatā cettha vitthāravasena gahetabbā. Tāniyeva hi tiṇāni aparimitapuññānubhāvato cuddasahatthavitthatapallaṅkabhāvena pavattāni, na ca tāni aṭṭhamuṭṭhippamāṇāni cuddasahatthaaccuggatāni sambhavanti . Tatoyeva ca idha ‘‘tiṇasantharaṃ santharitvā’’ti vuttaṃ, dhammapadaṭṭhakathādīsu ca ‘‘tiṇāni santharitvā…pe… puratthimābhimukho nisīditvā’’ti (dha. sa. aṭṭha. 1.sāriputtheravaṇṇanā; dha. sa. aṭṭha. 1.nidānakathā). Aññattha ca ‘‘tiṇāsane cuddasahatthasammate’’ti. Keci pana ‘‘accuggatabhāveneva cuddasahattho’’ti yathā tathā parikappanāvasena vadanti, taṃ na gahetabbaṃ yathāvuttena kāraṇena, sādhakena ca viruddhattā. Kāmañca manorathapūraṇiyā caturaṅguttaravaṇṇanāya ‘‘tikkhattuṃ bodhiṃ padakkhiṇaṃ katvā bodhimaṇḍaṃ āruyha cuddasahatthubbedhe ṭhāne tiṇasantharaṃ santharitvā caturaṅgavīriyaṃ adhiṭṭhāya nisinnakālato’’ti (a. ni. aṭṭha. 2.4.33) pāṭho dissati, tathāpi tattha ubbedhasaddo vitthāravācakoti veditabbo, yathā ‘‘tiriyaṃ soḷasubbedho, uddhamāhu sahassadhā’’ti (jā. 1.3.40) mahāpanādajātake. Tathā hi tadaṭṭhakathāyaṃ vuttaṃ ‘‘tiriyaṃ soḷasubbedhoti vitthārato soḷasakaṇḍapātavitthāro ahosī’’ti (jātaka aṭṭha. 2-302 piṭṭhe). Aññathā hi ākāseyeva ukkhipitvā tiṇasantharaṇaṃ kataṃ, na acalapadeseti attho āpajjeyya santharaṇakiriyādhārabhāvato tassa, so cattho anadhippeto aññattha anāgatattāti.
十三肘之长约等于十三肘宽度的长度，所谓十三肘者，即从边缘至边缘依序划分开来，毯子之“拉”(ra)音旁加“拉”(lā)音，以此双音组合成字。释论中谓此为“断惑涂灭之处”，意指此处为断除烦恼根源之地。毯子或说为分割或未聚合之状态，毯子长十三肘，亦曰毯子以自身最优厚度覆盖，称为十三肘毯之优厚亦云毯子。盖于此安坐者以此毯厚度，坐卧行止时所需长度详述于此。三草以无限功德体现为十三肘厚的毯子所覆盖，不是以八肘为限的较小大小所能取代。佛陀语录等经释中谓“经草席累积”，“草席集合及前向立坐”皆如是记载。另一有云“十三肘被草席所认同”，亦有以十三肘毯自身折叠而成，非以增厚为主，部分释者持此说，惟此不可采纳，因其与功德修习相违。又如四念处经关于比库修行草席，曰“绕三匝环转坐于菩提树前，摊开十三肘草席等，坚毅精进随其位置而定”，原句中有“上翻下翻”等分段措辞，释义应细细辨明。此处毯子系断惑涂灭理义显现，解释为草席合度或细分盖遮之义。按法藏经中说，草席于空中摊开并不固定地点，但为作毯之用必然具备合适空间之条件，此为毯子行为的体成，若他处为后事并非此意。
Rajatakkhandhaṃ piṭṭhito katvā viyāti sambandho. Atthanti pacchimapabbataṃ. Mārabalanti māraṃ, mārabalañca, mārassa vā sāmatthiyaṃ. Pubbenivāsanti pubbe nivutthakkhandhaṃ. Dibbacakkhunti dibbacakkhuñāṇaṃ. ‘‘Kicchaṃ vatāyaṃ loko āpanno’’tiādinā (dī. ni. 2.57; saṃ. ni. 2.4) jarāmaraṇamukhena paccayākāre ñāṇaṃ otāretvā. Ānāpānacatutthajjhānanti etthāpi ‘‘sabbabuddhānaṃ āciṇṇa’’nti vibhattivipariṇāmaṃ katvā yojetabbaṃ. Tampi hi buddhānamāciṇṇamevāti vadanti. Pādakaṃ katvāti kāraṇaṃ, patiṭṭhānaṃ vā katvā. ‘‘Vipassanaṃ vaḍḍhetvāti chattiṃsakoṭisatasahassamukhena āsavakkhayañāṇasaṅkhātamahāvajirañāṇagabbhaṃ gaṇhāpanavasena vipassanaṃ bhāvetvā. Sabbaññutaññāṇādhigamāya anupadadhammavipassanāvasena anekākāravokāre saṅkhāre sammasato chattiṃsakoṭisatasahassamukhena pavattaṃ vipassanāñāṇampi hi ‘‘mahāvajirañāṇa’’nti vuccati, catuvīsatikoṭisatasahassasaṅkhyāya devasikaṃ vaḷañjanakasamāpattīnaṃ purecarānucarañāṇampi. Idha pana maggañāṇameva, visesato ca aggamaggañāṇaṃ, tasmā tasseva vipassanāgabbhabhāvo veditabboti. Sabbabuddhaguṇeti sabbaññutādiniravasesabuddhaguṇe. Tassā pādakaṃ katvā samādhi nivattoti vuttaṃ ‘‘idamassa paññākicca’’nti. Assāti bhagavato.
排出银色物质后散开则为脊椎。含义是背后山岳。魔力谓魔，魔力即魔体能力。早前所住者谓过去脊椎。天眼谓天眼智慧。谓“此世间的苦难已至”，借此等语揭示因果关联。入出息禅第四禅亦在此处“断除一切佛所证之痕迹”，可说为区别体证。佛者谓断一切烦恼之理具足。足印者谓为因缘根基。“增长内观”者，据此现象作慧观察，成千上万亿乃至众多无量记号观察，成果称为大智慧。观种种此念，因观现观联系而流转之三昧、内证智慧皆归属于内观胎种。因此说“道种智慧最为殊胜”，可见上述内观智慧胎种地位。佛通达之谓，谓全知全明智慧。以此为基础，三昧返还谓集会调碎心定，称为“此智慧之事业”。佛者谓世尊。
‘‘Tattha yathā hatthe’’tiādinā upamāya pākaṭīkaraṇaṃ. Hattheti hatthapasate, karapuṭe vā. Pātiyanti sarāvake. Ghaṭeti udakaharaṇaghaṭe. Dvattiṃsadoṇagaṇhanappamāṇaṃ kuṇḍaṃ kolambo. Tato mahatarā cāṭi. Tatopi mahatī mahākumbhī. Soṇḍī kusobbho. Nadībhāgo kandaro. Cakkavāḷapādesu samuddo cakkavāḷamahāsamuddo.Sinerupādake mahāsamuddeti sīdantarasamuddaṃ sandhāyāha. ‘‘Pātiya’’ntiādināpi tadevatthaṃ pakārantarena vibhāveti. Parittaṃ hoti yathāti sambandho. Yassā pāḷiyā atthavibhāvanatthāya yā saṃvaṇṇanā vuttā, tadeva tassā guṇabhāvena dassetuṃ ‘‘tenāhā’’tiādi vuttaṃ. Evaṃ sabbattha.
“在那里如手中”等以类比方式具现表明。手指谓掌心，手掌处。鹳嘴谓鸟嘴。钵谓盛水用大钵。二十三个洞穴大小谓池塘或大水坑。随之为较大水钵、大坛。禿顶或秃顶者。河流一部份或谷地。轮回处谓海洋或大洋。咸水湖者如咸海、盐海。所谓枯盐湖，谓由此处会合为称。以“鹳嘴、钵”等词作解释，方便了文本意义的详细说明。口语“钵”等词即指实物。所用阐释文本明确，此类描述到处皆然。
‘‘Duve puthujjanā’’tiādi puthujjanesu labbhamānavibhāgadassanatthameva vuttaṃ, na pana mūlapariyāyasaṃvaṇṇanādīsu (ma. ni. aṭṭha. 1.2) viya puthujjanavisesaniddhāraṇatthaṃ niravasesaputhujjanasseva idha adhippetattā. Sabbopi hi puthujjano bhagavato upariguṇe vibhāvetuṃ na sakkoti, tiṭṭhatu tāva puthujjano, ariyasāvakapaccekabuddhānampi avisayā eva buddhaguṇā. Tathā hi vakkhati ‘‘sotāpanno’’tiādi (dī. ni. aṭṭha. 1.7). Gottasambandhatāya ādiccassa sūriyadevaputtassa bandhūti ādiccabandhu, tena vuttaṃ niddese –
以“两个凡夫”启动，是为了显现凡夫之生灭见解，不用于根本原理或根本缘起之述说。此处显现凡夫之普通特征，不论具有限制的凡夫，皆不能明达或显现世尊的特殊德行。凡夫仍须停留原地，未能深入阿拉汉及辟支佛的果证之境。正如《入流果》所言。关于族系联系，最古者太阳神诸子即诣为最远亲属，称为始祖亲族，作为示范与指引。
‘‘Ādicco vuccati sūriyo. Sūriyo gotamo gottena, bhagavāpi gotamo gottena, bhagavā sūriyassa gottañātako gottabandhu, tasmā buddho ādiccabandhū’’ti (mahāni. 150; cūḷani. 99).
“『阿迪迦』称为太阳。太阳以阿迪迦为族名，世尊果德玛同属于阿迪迦族，世尊是太阳的同族亲属，故称佛陀为阿迪迦族的亲族。”（见《大师注》150；《小师注》99）
Saddavidū pana ‘‘buddhassādiccabandhunā’’ti pāṭhamicchanti. Ādiccassa bandhunā gottena samāno gottasaṅkhāto bandhu yassa, buddho ca so ādiccabandhu cāti katvā. Yasmā pana khandhakathādikosallenāpi upakkilesānupakkilesānaṃ jānanahetubhūtaṃ bāhusaccaṃ hoti, yathāha –
传闻中有人错误解读为“佛陀是阿迪迦族的亲族”，其实“阿迪迦的亲族”与“族姓”相同，所谓亲族即有同族号者，此即佛陀亦为阿迪迦亲族。由于律藏及其注释中许多烦恼的分别知识甚为详尽，故分析如下：
‘‘Kittāvatā nu kho bhante bahussuto hotīti? Yato kho bhikkhu khandhakusalo hoti. Dhātu…pe… āyatana…pe… paṭiccasamuppādakusalo hoti, ettāvatā kho bhikkhu bahussuto hotī’’ti.
“‘尊者，如何说多闻？’答曰：‘因为比库精于戒律章法，熟悉蕴界诸界，精通缘起教理，如此故称为多闻。’”
Tasmā ‘‘yassa khandhadhātuāyatanādīsū’’tiādi vuttaṃ. Ādi-saddena cettha yāva paṭiccasamuppādā saṅgaṇhāti. Tattha vācuggatakaraṇaṃ uggaho. Atthassa paripucchanaṃ paripucchā. Aṭṭhakathāvasena atthassa sotadvārapaṭibaddhatākaraṇaṃ savanaṃ. Byañjanatthānaṃ sunikkhepasunayanena dhammassa pariharaṇaṃ dhāraṇaṃ. Evaṃ sutadhātaparicitānaṃ vitakkanaṃ manasānupekkhanaṃ paccavekkhaṇaṃ.
故引“名为‘蕴界处……’”等句，起首词涵盖至缘起，形成言语系统；此为论义的提纲与提问。按注解学理，此为闻法之门，乃依声音之因而建立。遗漏字义兜揽，守护法义，维持记忆。由是，令已熟悉经典者能用心思惟，反复检视。
Evaṃ pabhedaṃ dassetvā vacanatthampi dasseti ‘‘duvidho’’tiādinā. Puthūnanti anekavidhānaṃ kilesādīnaṃ. Puthujjanantogadhattāti bahūnaṃ janānaṃ abbhantare samavarodhabhāvato puthujjanoti sambandho. Puthucāyaṃ janoti puthu eva visuṃyeva ayaṃ saṅkhyaṃ gato. Itīti tasmā puthujjanoti sambandho. Evaṃ gāthābandhena saṅkhepato dassitamatthaṃ ‘‘so hī’’tiādinā vivarati. ‘‘Nānappakārāna’’nti iminā puthu-saddo idha bahvatthoti dasseti.
阐明此分类，同时指出“二种”之义。‘众多’者，为多种烦恼等。凡夫之意，乃多人心中所共认之意义，故称为‘凡夫’。此故以诗句总括，略明本义曰‘此者愚’等。‘多种且不一’谓此词含多义皆是。
Ādi-saddena saṅgahitamatthaṃ, tadatthassa ca sādhakaṃ ambasecanagarusinānanayena niddesapāḷiyā dassento ‘‘yathāhā’’tiādimāha. Avihatā sakkāyadiṭṭhiyo, puthu bahukā tā etesanti puthuavihatasakkāyadiṭṭhikā, etena avihatattā puthu sakkāyadiṭṭhiyo janenti, puthūhi vā sakkāyadiṭṭhīhi janitāti atthaṃ dasseti. Avihatatthameva vā janasaddo vadati, tasmā puthu sakkāyadiṭṭhiyo janenti na vihananti, janā vā avihatā puthu sakkāyadiṭṭhiyo etesanti atthaṃ dassetītipi vaṭṭati, visesanaparanipātanañcettha daṭṭhabbaṃ yathā ‘‘agyāhito’’ti. ‘‘Puthu satthārānaṃ mukhullokikā’’ti etena puthu bahavo janā satthāro etesanti nibbacanaṃ dassitaṃ. Puthu sabbagatīhi avuṭṭhitāti ettha pana kammakilesehi janetabbā, jāyanti vā sattā etthāti janā, gatiyo, puthu sabbā eva janā gatiyo etesanti vacanattho. ‘‘Puthu nānābhisaṅkhāreabhisaṅkharontī’’ti etena ca jāyanti etehi sattāti janā, puññābhisaṅkhārādayo, puthu nānāvidhā janā saṅkhārā etesaṃ vijjanti, puthu vā nānābhisaṅkhāre janenti abhisaṅkharontīti atthamāha. Tato paraṃ pana ‘‘puthu nānāoghehi vuyhantī’’tiādiatthattayaṃ janenti etehi sattāti janā, kāmoghādayo, rāgasantāpādayo, rāgapariḷāhādayo ca, sabbepi vā kilesapariḷāhā. Puthu nānappakārā te etesaṃ vijjanti, tehi vā janenti vuyhanti, santāpenti, pariḍahanti cāti nibbacanaṃ dassetuṃ vuttaṃ. ‘‘Rattā giddhā’’tiādi pariyāyavacanaṃ.
以起首词表整体义，由比喻云：就如手水匠、牛悉、厨师等用该词引导解释。无邪见者称之，但凡夫且多，此谓邪见者、非邪见者皆称同一语，指人执着所不同。此名声为‘无邪见者’或‘多凡夫’等说。由此说言诸师出世均多，众生得生等亦多。如‘多种造作’则众生诞生，‘多种污染’则生愚痴等，‘多种愚痴苦恼’等亦从中生。此由多种分别广义解，及用同义相互指示。故旨在显示此语涵义已详尽归纳于此。
Api ca rattāti vatthaṃ viya raṅgajātena cittassa vipariṇāmakarena chandarāgena rattā. Giddhāti abhikaṅkhanasabhāvena abhigijjhanena giddhā. Gathitāti ganthitā viya dummocanīyabhāvena tattha paṭibaddhā. Mucchitāti kilesāvisanavasena visaññībhūtā viya anaññakiccamohaṃ samāpannā. Ajjhosannāti anaññāsādhāraṇe viya katvā gilitvā pariniṭṭhapetvā ṭhitā. Laggāti gāvo kaṇṭake viya āsattā, mahāpalipe vā patanena nāsikaggapalipannapuriso viya uddharitumasakkuṇeyyabhāvena nimuggā. Laggitāti makkaṭālepena viya makkaṭo pañcannaṃ indriyānaṃ vasena āsaṅgitā, palibuddhāti sambaddhā, upaddutā vāti ayamattho aṅguttaraṭīkāyaṃ (a. ni. aṭṭha. 1.51) vutto. Etena jāyatīti jano, ‘‘rāgo gedho’’ti evamādiko, puthu nānāvidho jano rāgādiko etesaṃ, puthūsu vā pañcasu kāmaguṇesu janā rattā giddhā…pe… palibuddhāti atthaṃ dasseti.
又如夜晚因色欲所生之心，起贪嗔爱之变化而躁动不安。所谓『痴热』者，因妄念失控如群鬼聚会而狂乱。『结缔』者，如受桎梏不易放逸，故被束缚。『迷乱』者，因烦恼污染如醉酒昏迷，陷于无明妄行不能自知。『阻隔』者，已断绝正信正见，住立不退。如『缠绕』者，如牛陷荆棘不可离去，或因重创跌倒鼻口满尘，无法自拔而沉沦。『纠缠』者，如猿猴被五根五力束缚，故缠绕缚绊不能解脱，陷入迷乱紊乱。此意出于《增支部·八》云：“由是而生者众，众生因贪染所缠缚，故病困烦恼……”。“缠绕”一词详释此义。
‘‘Āvutā’’tiādipi pariyāyavacanameva. Apica ‘‘āvutāti āvaritā. Nivutāti nivāritā. Ophutāti paliguṇṭhitā, pariyonaddhā vā. Pihitāti pidahitā. Paṭicchannāti chāditā. Paṭikujjitāti heṭṭhāmukhajātā’’ti tattheva (a. ni. aṭṭha. 1.51) vuttaṃ. Ettha ca janenti etehīti janā, nīvaraṇā, puthu nānāvidhā janā nīvaraṇā etesaṃ, puthūhi vā nīvaraṇehi janā āvutā…pe… paṭikujjitāti nibbacanaṃ dasseti. Puthūsu nīcadhammasamācāresu jāyati, puthūnaṃ vā abbhantare jano antogadho, puthu vā bahuko janoti atthaṃ dasseti ‘‘puthūna’’ntiādinā, etena ca tatiyapādaṃ vivarati, samattheti vā. ‘‘Puthuvā’’tiādinā pana catutthapādaṃ. Puthu visaṃsaṭṭho eva jano puthujjanoti ayañhettha vacanattho.
“被覆”之词仅为同义反复。且『被覆』意为覆蔽；『被阻』为阻止、中断；『被缠缚』为捆缚或包覆；『被封闭』为阻碍遮蔽；『被隐藏』为遮掩；『被反向』为背离俗道，均出于《增支部·八》。此处所言众生即是指诸多烦恼束缚，众多障碍缠绕。‘背离’示无出路、无解脱。此处“众生”意指于多种低劣习气中产生的凡夫大众，众生在内心生死苦海中沉沦繁多，故依言宣说“凡夫”之义。
Yehi guṇavisesehi nimittabhūtehi bhagavati ‘‘tathāgato’’ti ayaṃ samaññā pavattā, taṃ dassanatthaṃ ‘‘aṭṭhahi kāraṇehi bhagavā tathāgato’’tiādi vuttaṃ. Ekopi hi saddo anekapavattinimittamadhikicca anekadhā atthappakāsako, bhagavato ca sabbepi nāmasaddā anekaguṇanemittikāyeva. Yathāha –
以诸种特性与因缘，世尊被尊称为“如来”，此是通行共识。为释此意，经典中称“世尊如来，由八因成就”等开示。语音虽一，所依因缘多样，指义各异，佛号汇聚诸功德与譬喻。如经典所述：“无数名号，因圣人功德而生；彼名号虽异，但皆依功德彰显。”
‘‘Asaṅkhyeyyāni nāmāni, saguṇena mahesino;
“无量无边之名，具足大圣者之功德；因德而得名，即便千百千亦无穷尽。”（《法句经》、《增支部经》、《毗奈耶经注疏》等处语）
Guṇena nāmamuddheyyaṃ, api nāmasahassato’’ti. (dha. sa. 1313; udā. aṭṭha. 57; paṭi. ma. aṭṭha. 1.76; dī. ni. ṭī. 1.413);
此文引《法句经》等多处经典语句，赞叹圣者名号因其诸功德而产生、广被传扬。
Kāni pana tānīti anuyoge sati paṭhamaṃ tassarūpaṃ saṅkhepato uddisitvā ‘‘katha’’ntiādinā niddisati. Tathā āgatoti ettha ākāraniyamanavasena opammasampaṭipādanattho tathā-saddo. Sāmaññajotanāya visesāvaṭṭhānato, visesatthinā ca sāmaññasaddassāpi visesattheyeva anupayujjitabbato paṭipadāgamanattho āgata saddo daṭṭhabbo, na ñāṇagamanattho tathalakkhaṇaṃ āgato’’tiādīsu (dī. ni. aṭṭha. 1.7; ma. ni. aṭṭha. 1.12; saṃ. ni. aṭṭha. 2.3.78; a. ni. aṭṭha. 1.170; theragā. aṭṭha. 1.43; itivu. aṭṭha. 38; paṭi. ma. aṭṭha. 1.37; bu. vaṃ. aṭṭha. 2; mahāni. aṭṭha. 14) viya , nāpi kāyagamanādi attho ‘‘āgato kho mahāsamaṇo, māgadhānaṃ giribbaja’’ntiādīsu (mahāva. 53) viya. Tattha yassa ākārassa niyamanavasena opammasampaṭipādanattho tathā-saddo, tadākāraṃ karuṇāpadhānattā tassa mahākaruṇāmukhena purimabuddhānaṃ āgamanapaṭipadāya udāharaṇavasena sāmaññato dassento ‘‘yathā sabbaloke’’tiādimāha. Yaṃtaṃ-saddānaṃ ekantasambandhabhāvato cettha tathā-saddassatthadassane yathā-saddena attho vibhāvito. Tadeva vitthāreti ‘‘yathā vipassī bhagavā’’tiādinā, vipassīādīnañcettha channaṃ sammāsambuddhānaṃ mahāpadānasuttādīsu (dī. ni. 2.4) sampahulaniddesena (dī. ni. aṭṭha. 2.sambahulaparicchedavaṇṇanā) supākaṭattā, āsannattā ca tesaṃ vasena taṃ paṭipadaṃ dassetīti daṭṭhabbaṃ. Āgato yathā, tathā āgatoti sabbatra sambandho. ‘‘Kiṃ vuttaṃ hotī’’tiādināpi tadeva paṭiniddisati. Tattha yena abhinīhārenāti manussattaliṅgasampattihetusatthāradassanapabbajjāguṇasampattiadhikārachandānaṃ vasena aṭṭhaṅgasamannāgatena mahāpaṇidhānena . Sabbesañhi buddhānaṃ paṭhamapaṇidhānaṃ imināva nīhārena samijjhati. Abhinīhāroti cettha mūlapaṇidhānassetaṃ adhivacananti daṭṭhabbaṃ.
按顺序略述上述名称性质，谓“如何”等疑问所指。故说“如来”一词，此处指其形相足足，作便利比喻。因共通称号及加诸殊胜义故。除明称“如来”之意义，尚兼指诸佛体态、行为与缘起。示现斋戒歌中亦有记载。此处“如来”不仅仅是观念，而且为佛具足悲悯和示现教化世人道路的总称。因词义统摄诸释义，故详加展开说明。如《增支部》、《长老颂》等处云：“如诸佛先行，以其悲深如海，故亦称为‘如来’。”意思是统一体现其世俗与胜义的两重含义。此甚显彼语汇集多义而明确的特点。
Evaṃ mahābhinīhāravasena ‘‘tathāgato’’ti padassa atthaṃ dassetvā idāni pāramīpūraṇavasenapi dassetuṃ ‘‘atha vā’’tiādimāha. ‘‘Ettha ca suttantikānaṃ mahābodhiyānapaṭipadāya kosallajananatthaṃ pāramīsu ayaṃ vitthārakathā’’tiādinā ācariyadhammapālattherena (dī. ni. ṭī. 1.7) yā pāramīsu vinicchayakathā vuttā, kiñcāpi sā amhehi idha vuccamānā ganthavitthārakarā viya bhavissati, yasmā panāyaṃ saṃvaṇṇanā etissaṃ pacchā pamādalekhavisodhanavasena, tadavasesatthapariyādānavasena ca pavattā, tasmā sāpi pāramīkathā idha vattabbāyevāti tato ceva cariyāpiṭakaṭṭhakathāto ca āharitvā yathārahaṃ gāthābandhehi samalaṅkaritvā atthamadhippāyañca visodhayamānā bhavissati. Kathaṃ?
如此，以大恭敬之心说明“如来”一词的义理后，随即又以圆满完成度的方式示现之，称『或云“于是”』等。又如师长法护长老所说（剂尼毗注释1.7）：“此乃为了经文中大觉行者的修行法门，以及为了启发智慧，列诸波罗蜜的详细解说。”这等解说虽然今后被谓为论书撰述者所作，但因其取舍描述，后又经怠慢笔误的修正，并且依次引证经典义理之说明，自然须在此处依教理而述论波罗蜜，乃至也取自菩萨藏经注释，将诸偈联缀妥善装饰，且进一步精确义理阐明，方能完善。如此，如何行之？
Kā panetā pāramiyo, kenaṭṭhena katīvidhā;
这些波罗蜜者，何所由来，以何种方式而成？
Ko ca tāsaṃ kamo kāni, lakkhaṇādīni sabbathā.
其动机为何？具有什么标志等特征，于各方各面皆有何表现？
Ko paccayo, saṃkileso, vodānaṃ paṭipakkhako;
何为条件、何为杂染？何为反对之言？
Paṭipattivibhāgo ca, saṅgaho sampadā tathā.
有何修行方法之划分？又如何整理、积聚？
Kittakena sampādanaṃ, ānisaṃso ca kiṃ phalaṃ;
以何名声（功德）成就？有何缘起因缘？结果为何？
Pañhametaṃ vissajjitvā, bhavissati vinicchayo.
舍弃此疑惑，必定有断尽之果。
Tatridaṃ vissajjanaṃ –
在此舍弃者有三——
Kā panetā pāramiyoti –
何者为彼彼岸行？
Taṇhāmānādimaññatra, upāyakusalena yā;
由渴爱等所起，惟有善巧方便所生；
Ñāṇena pariggahitā, pāramī sā vibhāvitā.
由智慧所守护，此为彼岸德行之明析。
Taṇhāmānādinā hi anupahatā karuṇūpāyakosallapariggahitā dānādayo guṇasaṅkhātā etā kiriyā ‘‘pāramī’’ti vibhāvitā.
渴爱等未断故，以不坏之悲悯及方便善巧所守护，布施等称为功德，此行为称为『彼岸行』。
Kenaṭṭhena pāramiyoti –
何为『度』？
Paramo uttamaṭṭhena, tassāyaṃ pāramī tathā;
所谓『度』者，即是至上最高之度，于此即是此种度。
Kammaṃ bhāvoti dānādi, taddhitato tidhā matā.
行为造作者，谓布施等诸法，据此有三重说明。
Pūreti mavati pare, paraṃ majjati mayati;
施与他者，彼得以充足；施与他者，彼陷入沉溺；
Munāti minoti tathā, minātīti vā paramo.
譬如智者，亦如捕鱼者，捕鱼者即为至上者。
Pāre majjati sodheti, mavati mayatīti vā;
彼于彼岸沉没，即为清净，充足，沉入者，如是说也；
Māyeti taṃ vā munāti, minoti mināti tathā.
‘欺骗’者即‘迷惑’，‘辱骂’者即‘羞辱’，依此类推。
Pāramīti mahāsatto, vuttānusārato pana;
‘彼岸’者由大觉者所说，依照其教法而言。
Taddhitatthattayeneva, pāramīti ayaṃ matā.
这一‘彼岸’即是依如实本质而说。
Dānasīlādiguṇavisesayogena hi sattuttamatāya mahābodhisatto paramo, tassa ayaṃ, bhāvo, kammanti vā pāramī, dānādikiriyā. Atha vā parati pūretīti paramo niruttinayena, dānādiguṇānaṃ pūrako, pālako ca bodhisatto, paramassa ayaṃ, bhāvo, kammaṃ vā pāramī. Apica pare satte mavati attani bandhati guṇavisesayogena, paraṃ vā atirekaṃ majjati saṃkilesamalato, paraṃ vā seṭṭhaṃ nibbānaṃ visesena mayati gacchati, paraṃ vā lokaṃ pamāṇabhūtena ñāṇavisesena idhalokamiva munāti paricchindati, paraṃ vā ativiya sīlādiguṇagaṇaṃ attano santāne minoti pakkhipati, paraṃ vā attabhūtato dhammakāyato aññaṃ, paṭipakkhaṃ vā tadanatthakaraṃ kilesacoragaṇaṃ mināti hiṃsatīti paramo, mahāsatto, ‘‘paramassa aya’’ntiādinā vuttanayena pāramī. Pāre vā nibbāne majjati sujjhati, satte ca sodheti, tattha vā satte mavati bandhati yojeti, taṃ vā mayati gacchati, satte ca māyeti gameti, taṃ vā yāthāvato munāti paricchindati, tattha vā satte minoti pakkhipati, tattha vā sattānaṃ kilesāriṃ mināti hiṃsatīti pāramī, mahāsatto, ‘‘tassa aya’’ntiādinā dānādikiriyāva pāramīti. Iminā nayena pāramīnaṃ vacanattho veditabbo.
因布施、持戒等种种德行的殊胜结合，此大觉者被尊为至高者，此时此刻，此种状态或作用可名为布施等的行为或修持。又借词义精炼解释‘彼岸’：若释义为对他者的充满，则彼岸为大觉者布施等德行的充盈与保护。此大觉者依此因缘而自安住，并引导他者；他者或因烦恼缠绕沉沦，或迈向更胜涅槃境界；彼岸复可为洞察世间实相的如来识见，如仙人般透彻分辨；也可为具足戒德诸种殊胜，寓于自身相续中减少執取，或因本性属法身，不伤害反对烦恼及邪恶，即为‘彼岸’之涵义。此大觉者如是宣示‘此即彼岸’。若‘彼岸’被释为入涅槃，则此为清净，善化众生之意。又因其能调伏、安住众生，令其趋正，此亦为布施等修持的彼岸。由此可明，‘彼岸’一词之义，理应以此领悟。
Katividhāti saṅkhepato dasavidhā, tā pana buddhavaṃsapāḷiyaṃ (bu. vaṃ. 1.76) sarūpato āgatāyeva. Yathāha ‘‘vicinanto tadādakkhiṃ, paṭhamaṃ dānapārami’’ntiādi (bu. vaṃ. 2.116). Yathā cāha –
‘多少种类？’简言之，《佛传巴利文》中列有十种，犹如所来。譬如言‘探讨其初，即首经布施彼岸’，诸如所述。
‘‘Kati nu kho bhante buddhakārakā dhammāti? Dasa kho sāriputta buddhakārakā dhammā, katame dasa? Dānaṃ kho sāriputta buddhakārako dhammo, sīlaṃ nekkhammaṃ paññā vīriyaṃ khanti saccaṃ adhiṭṭhānaṃ mettā upekkhā buddhakārako dhammo, ime kho sāriputta dasa buddhakārakā dhammāti. Idamavoca bhagavā, idaṃ vatvāna sugato athāparaṃ etadavoca satthā –
‘尊者，请问佛法的行者有多少种？’尊者答曰：‘尊者，十种佛法行者，何等十种？布施、持戒、出离、智慧、精进、忍耐、真实、坚定、慈爱、舍这十种佛法行者，尊者，便是佛法行者。世尊如是宣说，随后善逝又复次而为说明——’
‘Dānaṃ sīlañca nekkhammaṃ, paññāvīriyena pañcamaṃ;
「布施、戒律、出离心，以智慧和精进为第五，
Khantisaccamadhiṭṭhānaṃ, mettupekkhāti te dasā’ti’’. (bu. vaṃ. 1.76);
忍辱、真理、坚定、慈爱、观照，这十者。」（增支部·卷一·七十六经）
Keci pana ‘‘chabbidhā’’ti vadanti, taṃ etāsaṃ saṅgahavasena vuttaṃ. So pana saṅgaho parato āvi bhavissati.
不过，有些人说是『六种』，这是以这些法的归类而言。而这一归类，随后还会有别的说法。
Ko ca tāsaṃ kamoti ettha kamo nāma desanākkamo, so ca paṭhamasamādānahetuko, samādānaṃ pavicayahetukaṃ, iti yathā ādimhi paṭhamābhinīhārakāle pavicitā, samādinnā ca, tathā desitā. Yathāha ‘‘vicinanto tadādakkhiṃ, paṭhamaṃ dānapārami’’ntiādi (bu. vaṃ. 2.116) tenetaṃ vuccati –
那么这里所谓『那六者是什么』呢？这里的“者”是说教理的归类，且为首要接受的理由、进入修行的理由，即初次修习阶段被证知和接受的法。同理，如同开头教诲时说“探求那个，（初）布施波罗蜜”为例（见增支部·卷二·一百一十六经），所以称之为——
‘‘Paṭhamaṃ samādānatā-vasenāyaṃ kamo ruto;
「初次因接受而闻知的此法；
Atha vā aññamaññassa, bahūpakāratopi cā’’ti.
与此同时，对他人亦有诸多利益。」
Tattha hi dānaṃ sīlassa bahūpakāraṃ, sukarañcāti taṃ ādimhi vuttaṃ. Dānaṃ pana sīlapariggahitaṃ mahapphalaṃ hoti mahānisaṃsanti dānānantaraṃ sīlaṃ vuttaṃ. Sīlaṃ nekkhammapariggahitaṃ…pe… nekkhammaṃ paññāpariggahitaṃ…pe… paññā vīriyapariggahitā…pe… vīriyaṃ khantipariggahitaṃ…pe… khanti saccapariggahitā…pe… saccaṃ adhiṭṭhānapariggahitaṃ…pe… adhiṭṭhānaṃ mettāpariggahitaṃ…pe… mettā upekkhāpariggahitā mahapphalā hoti mahānisaṃsāti mettānantaraṃ upekkhā vuttā. Upekkhā pana karuṇāpariggahitā, karuṇā ca upekkhāpariggahitāti veditabbā. Kathaṃ pana mahākāruṇikā bodhisattā sattesu upekkhakā hontīti? Upekkhitabbayuttakesu kañci kālaṃ upekkhakā honti, na pana sabbattha, sabbadā cāti keci. Apare pana na ca sattesu upekkhakā, sattakatesu pana vippakāresu upekkhakā hontīti, idamevettha yuttaṃ.
在此，布施对戒有多重利益，也说过布施初时甚难行。布施是以戒为基础的大功德，布施之后接着来说戒。戒是以出离为基础……以般若为基础……以精进为基础……以忍辱为基础……以真实为基础……以坚定为基础……以慈爱为基础……以舍为基础，皆为大利益，均为大功德。且说舍是以悲为基础，悲亦以舍为基础，这点应当了解。那么，广大悲心的菩萨为何在众生中有时具舍心呢？在应舍的对象中，某一时刻当舍，而非时时处处常舍，这点是有的。而有些时候却不是在众生中常舍，反而在与众生相违之时才舍，这是合适的。
Aparo nayo –
另有说法——
Sabbasādhāraṇatādi-kāraṇehipi īritaṃ;
即使缘于一切共通缘，由此也会止息；
Dānaṃ ādimhi sesā tu, purimepi apekkhakā.
布施最初虽残余，但先前者已生舍心。
Pacurajanesupi hi pavattiyā sabbasattasādhāraṇattā, appaphalattā, sukarattā ca dānaṃ ādimhi vuttaṃ. Sīlena dāyakapaṭiggāhakasuddhito parānuggahaṃ vatvā parapīḷānivattivacanato, kiriyadhammaṃ vatvā akiriyadhammavacanato, bhogasampattihetuṃ vatvā bhavasampattihetuvacanato ca dānassānantaraṃ sīlaṃ vuttaṃ. Nekkhammena sīlasampattisiddhito, kāyavacīsucaritaṃ vatvā manosucaritavacanato, visuddhasīlassa sukheneva jhānasamijjhanato, kammāparādhappahānena payogasuddhiṃ vatvā kilesāparādhappahānena āsayasuddhivacanato, vītikkamappahāne ṭhitassa pariyuṭṭhānappahānavacanato ca sīlassānantaraṃ nekkhammaṃ vuttaṃ. Paññāya nekkhammassa siddhiparisuddhito, jhānābhāve paññābhāvavacanato. Samādhipadaṭṭhānā hi paññā, paññāpaccupaṭṭhāno ca samādhi. Samathanimittaṃ vatvā upekkhānimittavacanato, parahitajjhānena parahitakaraṇūpāyakosallavacanato ca nekkhammassānantaraṃ paññā vuttā. Vīriyārambhena paññākiccasiddhito, sattasuññatādhammanijjhānakkhantiṃ vatvā sattahitāya ārambhassa acchariyatāvacanato, upekkhānimittaṃ vatvā paggahanimittavacanato, nisammakāritaṃ vatvā uṭṭhānavacanato ca. Nisammakārino hi uṭṭhānaṃ phalavisesamāvahatīti paññāyānantaraṃ vīriyaṃ vuttaṃ.
对于凡夫众生而言，由于其业力习气，具一切众生的共通性，且果报轻微且难行，所以布施初时甚难行。戒能够净化施与者所感受的受，用于庇护他人，除害违戒，以正确言语行动作法，能成就财富与福报，并为出生善趣的因缘。以出离为基础来说戒，表现为身语意的清净行为，清净戒律所带来的喜乐，如同禅定之乐，因离恶业清净行为而成，因除烦恼清净根本而成，舍弃恶习根本之深重，远离贪着，戒之后以出离称之。以般若为基础的出离，则超越禅定显现般若。正定是建立般若的基础，般若则依正定而生。以禅定之相为准备，即舍之相；以出离禅定及为利益他人而作的方便法为本，布施之后即说般若。由精进勤奋而成就般若之业，以灭尽众生见谛、取谛欲谛的贪欲，致力引生能耐，得舍相、般若相即采取舍之行动。舍心虽未造作，但有起如是行动的意图。舍心往往与精进相连，因此说精进之后。精进通过善行诸业已生，在众生苦中维持生活。精进所表现的舍身忍辱之德，精进因此发光辉。以舍心相作准备，持正念止息烦恼、掉举、怨恨。弃除掉举怨恨后，精进者能共作一心，忍辱众多而不退转，有慕行不懈怠，以利他行起。于如实灭尽诸见谛贪欲时无渴爱。以利他行不断努力，忍耐极大苦难，故布施之后即说忍辱。
Vīriyena titikkhāsiddhito. Vīriyavā hi āraddhavīriyattā sattasaṅkhārehi upanītaṃ dukkhaṃ abhibhuyya viharati. Vīriyassa titikkhālaṅkārabhāvato. Vīriyavato hi titikkhā sobhati. Paggahanimittaṃ vatvā samathanimittavacanato, accārambhena uddhaccadosappahānavacanato. Dhammanijjhānakkhantiyā hi uddhaccadoso pahīyati. Vīriyavato sātaccakaraṇavacanato. Khantibahulo hi anuddhato sātaccakārī hoti. Appamādavato parahitakiriyārambhe paccupakārataṇhābhāvavacanato. Yāthāvato dhammanijjhāne hi sati taṇhā na hoti. Parahitārambhe paramepi parakatadukkhasahanatāvacanato ca vīriyassānantaraṃ khanti vuttā. Saccena khantiyā cirādhiṭṭhānato, apakārino apakārakhantiṃ vatvā tadupakārakaraṇe avisaṃvādavacanato, khantiyā apavādavācāvikampanena bhūtavāditāya avijahanavacanato, sattasuññatādhamma-nijjhānakkhantiṃ vatvā tadupabrūhitañāṇasaccassa vacanato ca khantiyānantaraṃ saccaṃ vuttaṃ. Adhiṭṭhānena saccasiddhito. Acalādhiṭṭhānassa hi virati sijjhati. Avisaṃvāditaṃ vatvā tattha acalabhāvavacanato. Saccasandho hi dānādīsu paṭiññānurūpaṃ niccalo pavattati. Ñāṇasaccaṃ vatvā sambhāresu pavattiniṭṭhāpanavacanato. Yathābhūtañāṇavā hi bodhisambhāresu adhiṭṭhāti, te ca niṭṭhāpeti. Paṭipakkhehi akampiyabhāvato ca saccassānantaraṃ adhiṭṭhānaṃ vuttaṃ. Mettāya parahitakaraṇasamādānādhiṭṭhānasiddhito, adhiṭṭhānaṃ vatvā hitūpasaṃhāravacanato. Bodhisambhāre hi adhitiṭṭhamāno mettāvihārī hoti. Acalādhiṭṭhānassa samādānāvikopanena samādānasambhavato ca adhiṭṭhānassānantaraṃ mettā vuttā. Upekkhāya mettāvisuddhito, sattesu hitūpasaṃhāraṃ vatvā tadaparādhesu udāsīnatāvacanato, mettābhāvanaṃ vatvā tannissandabhāvanāvacanato, ‘‘hitakāmasattepi upekkhako’’ti acchariyaguṇatāvacanato ca mettāyānantaraṃ upekkhā vuttāti evametāsaṃ kamo veditabbo.
以真实为基础的忍辱则是持久不动摇的坚定。忍者以忍辱多而不断退转者则成不了忍辱行者。谨慎者发起利他业并弃尽贪取欲望。于如真实诸见谛灭尽时无渴爱。以利他行出发，忍受极大他苦及彼他苦时，说忍辱之后。以真实为基础的忍辱表现为长期坚定不移。远离不善，不造作恶，忍耐中不动摇。忍受诽谤及污言秽语时不动摇，万缘不起，心无摇动。了知众生无常空性如实灭尽时，能无动摇。此种忍辱即是以真实为基础而说忍辱。以坚定为基础的真实则是心念清净，恒持不变。真实的约束于布施等善法，随契而起固定运行。凭智慧真实而于蕴聚中得以安稳圆满，如实知见于觉悟蕴成中持守。反是则心动摇不定。以真实为基础说坚定。以慈爱为基础行利他业而成不退转的坚定。以坚定为因成利益他人。成蕴聚时坚定而行慈爱。由坚定不退转且具正定名相，因定而成坚定，故布施等之后说慈爱。舍则因慈爱净化而生。于利他利益蕴成时舍心具足，为不生恶心及犯戒之有缘，于舍法中说慈爱与舍之净的法。舍心因此转为称为舍。
Kāni lakkhaṇādīni sabbathāti ettha pana avisesena –
何者为种种征兆等皆称为『一切』，但于此处则不具特殊区别，
Paresamanuggahaṇaṃ , lakkhaṇanti pavuccati;
而是指依他而起，称为征兆（即缘起的表征）；
Upakāro akampo ca, raso hitesitāpi ca.
乃为利益且不动摇，亦含滋味及善意。
Buddhattaṃ paccupaṭṭhānaṃ, dayā ñāṇaṃ pavuccati;
佛陀果位之依止，谓有慈悲与智慧；
Padaṭṭhānanti tāsantu, paccekaṃ tāni bhedato.
谓之所依止者，则各别分别其种类。
Sabbāpi hi pāramiyo parānuggahalakkhaṇā, paresaṃ upakārakaraṇarasā, avikampanarasā vā, hitesitāpaccupaṭṭhānā, buddhattapaccupaṭṭhānā vā, mahākaruṇāpadaṭṭhānā, karuṇūpāyakosallapadaṭṭhānā vā.
诸种皆为圆满功德之依止征兆，或为利益他者之具滋味，或为不动摇之滋味，或为善意之依止，或为佛陀果位之依止，或为广大慈悲之所依止，或为依止慈悲巧便技艺之处所。
Visesena pana yasmā karuṇūpāyakosallapariggahitā attupakaraṇapariccāgacetanā dānapāramī. Karuṇūpāyakosallapariggahitaṃ kāyavacīsucaritaṃ atthato akattabbavirati, kattabbakaraṇacetanādayo ca sīlapāramī. Karuṇūpāyakosallapariggahito ādīnavadassanapubbaṅgamo kāmabhavehi nikkhamanacittuppādo nekkhammapāramī. Karuṇūpāyakosallapariggahito dhammānaṃ sāmaññavisesalakkhaṇāvabodho paññāpāramī. Karuṇūpāyakosallapariggahito kāyacittehi parahitārambho vīriyapāramī. Karuṇūpāyakosallapariggahito sattasaṅkhārāparādhasahanasaṅkhāto adosappadhāno tadākārappavatto cittuppādo khantipāramī. Karuṇūpāyakosallapariggahitaṃ viraticetanādibhedaṃ avisaṃvādanaṃ saccapāramī. Karuṇūpāyakosallapariggahito acalasamādānādhiṭṭhānasaṅkhāto tadākārappavatto cittuppādo adhiṭṭhānapāramī. Karuṇūpāyakosallapariggahito lokassa hitasukhūpasaṃhāro atthato abyāpādo mettāpāramī. Karuṇūpāyakosallapariggahitā anunayapaṭighaviddhaṃsanasaṅkhātā iṭṭhāniṭṭhesu sattasaṅkhāresu samappavatti upekkhāpāramī.
特别地，那些具备慈悲巧方便具、舍弃自我保护的心意而行布施波罗蜜者。具备慈悲巧方便具者，在身体、言语、意念的良善行为上，为利益而不作不善之事、防止应作之事、以及有作意等者，这是戒波罗蜜。具备慈悲巧方便具者，初步能够觉察危险，能断除对欲界的眷恋而生出出离之心，这是出离波罗蜜。具备慈悲巧方便具者，对于法的共相特征能够洞察明了，这是般若波罗蜜。具备慈悲巧方便具者，身体意念上以利益他人为志向，这是精进波罗蜜。具备慈悲巧方便具者，能够忍受他人行为的侵犯与过错，不生嗔恨并以此心生忍耐，这是忍辱波罗蜜。具备慈悲巧方便具者，心志清净无纷争，行持无分别，这是真谛波罗蜜。具备慈悲巧方便具者，坚住不动摇的定力并具坚定信心，也是以此心生定力的发起，这是定波罗蜜。具备慈悲巧方便具者，致力于集聚世间大众的安乐利益，并以无嗔恚之心影响众生，这是慈悲波罗蜜。具备慈悲巧方便具者，对无喜无忧的诸法不生分别，安住无分别的境界，在善恶、欲求满足与不满足等各种境遇中平等对待众生，是舍弃波罗蜜。
Tasmā pariccāgalakkhaṇaṃ dānaṃ, deyyadhamme lobhaviddhaṃsanarasaṃ, anāsattipaccupaṭṭhānaṃ, bhavavibhavasampattipaccupaṭṭhānaṃ vā, pariccajitabbavatthupadaṭṭhānaṃ. Sīlanalakkhaṇaṃ sīlaṃ, samādhānalakkhaṇaṃ, patiṭṭhānalakkhaṇaṃ vāti vuttaṃ hoti. Dussīlyaviddhaṃsanarasaṃ, anavajjarasaṃ vā, soceyyapaccupaṭṭhānaṃ, hirottappapadaṭṭhānaṃ. Kāmato, bhavato ca nikkhamanalakkhaṇaṃ nekkhammaṃ, tadādīnavavibhāvanarasaṃ, tatoyeva vimukhabhāvapaccupaṭṭhānaṃ, saṃvegapadaṭṭhānaṃ. Yathāsabhāvapaṭivedhalakkhaṇā paññā, akkhalitapaṭivedhalakkhaṇā vā kusalissāsakhittausupaṭivedho viya, visayobhāsanarasā padīpo viya, asammohapaccupaṭṭhānā araññagatasudesako viya, samādhipadaṭṭhānā , catusaccapadaṭṭhānā vā. Ussāhalakkhaṇaṃ vīriyaṃ, upatthambhanarasaṃ, asaṃsīdanapaccupaṭṭhānaṃ, vīriyārambhavatthupadaṭṭhānaṃ, saṃvegapadaṭṭhānaṃ vā.
故舍弃的标志表现于布施；以施舍法宝而断除贪意之侈靡；以恭敬不动而守护戒律；以断除生死烦恼而趣向出离境地；或亦为舍弃之应舍境地与次第。戒的特征者即戒律清净，定的特征者即禅定成就，护持稳固的特征者即于戒定之坚固。恶业生于不善行及根本缺陷，故应观察其消灭，戒律守护应不轻慢。身欲界及生死出离之相，能断烦恼以生出离之心，此即出离波罗蜜；出离心生故弃五欲束缚。智慧如自然显现，能破除执著、不迷惑，理如明灯般指引，善于观照无染之出世之境界，或可体证禅定四念处真理。精进之标识即勇猛不懈，能自制而不退转，勇猛发心依此而生，爱护住正努力次第。
Khamanalakkhaṇā khanti, iṭṭhāniṭṭhasahanarasā, adhivāsanapaccupaṭṭhānā, avirodhapaccupaṭṭhānā vā, yathābhūtadassanapadaṭṭhānā. Avisaṃvādanalakkhaṇaṃ saccaṃ, yāthāvavibhāvanarasaṃ, sādhutāpaccupaṭṭhānaṃ, soraccapadaṭṭhānaṃ. Bodhisambhāresu adhiṭṭhānalakkhaṇaṃ adhiṭṭhānaṃ, tesaṃ paṭipakkhābhibhavanarasaṃ, tattha acalatāpaccupaṭṭhānaṃ, bodhisambhārapadaṭṭhānaṃ. Hitākārappavattilakkhaṇā mettā, hitūpasaṃhārarasā, āghātavinayanarasā vā, sommabhāvapaccupaṭṭhānā, sattānaṃ manāpabhāvadassanapadaṭṭhānā. Majjhattākārappavattilakkhaṇā upekkhā, samabhāvadassanarasā, paṭighānunayavūpasamapaccupaṭṭhānā, kammassakatāpaccavekkhaṇapadaṭṭhānā. Ettha ca karuṇūpāyakosallapariggahitatā dānādīnaṃ pariccāgādilakkhaṇassa visesanabhāvena vattabbā, yato tāni pāramīsaṅkhyaṃ labhanti. Na hi sammāsambodhiyādipatthanamaññatra akaruṇūpāyakosallapariggahitāni vaṭṭagāmīni dānādīni pāramīsaṅkhyaṃ labhantīti.
忍辱之特征是忍耐，能容忍所愿与不愿之事；能安住于住处无违逆，此即实相回见。不争之特征是实相，能真实分别，无谬误；能自恰当而善修戒舍，自觉正确无邪。坚定之特征是坚定，及其所对立之修习；故坚定不动，能成就修行，证得坚定层次。慈悲之特征是慈爱，及其集聚众人利益之情感；善良宽容，有益有和悦之情；能体察众生心意，使人欢喜。平等之特征是平静，能正确察觉差别，调伏嗔恨与怨愤；能察觉业果因缘，保持正觉。于此，慈悲巧方便具之特性应视为舍弃布施等次第中最关键特征，故此乃多波罗蜜中最具殊胜者。换言之，自正觉圣者成道以后，仅依他能力助，不具慈悲巧方便者，难以成就诸多布施波罗蜜循序渐进。
Kopaccayoti –
关于瞋恚之集：
Abhinīhāro ca tāsaṃ, dayā ñāṇañca paccayo;
其行为乃因慈悲与智慧为因；
Ussāhummaṅgavatthānaṃ, hitācārādayo tathā.
由慈悲与利益众生等善行发心而起，
Abhinīhāro tāva pāramīnaṃ sabbāsampi paccayo. Yo hi ayaṃ ‘‘manussattaṃ liṅgasampattī’’tiādi (bu. vaṃ. 2.59) aṭṭhadhammasamodhānasampādito ‘‘tiṇṇo tāreyyaṃ mutto moceyyaṃ, buddho bodheyyaṃ suddho sodheyyaṃ, danto dameyyaṃ, santo sameyyaṃ, assattho assāseyyaṃ, parinibbuto parinibbāpeyya’’ntiādinā pavatto abhinīhāro, so avisesena sabbapāramīnaṃ paccayo. Tappavattiyā hi uddhaṃ pāramīnaṃ pavicayupaṭṭhānasamādānādhiṭṭhānanipphattiyo mahāpurisānaṃ sambhavanti, abhinīhāro ca nāmesa atthato bhesamaṭṭhaṅgānaṃ samodhānena tathāpavatto cittuppādo, ‘‘aho vatāhaṃ anuttaraṃ sammāsambodhiṃ abhisambujjheyyaṃ, sabbasattānaṃ hitasukhaṃ nipphādeyya’’ntiādipatthanāsaṅkhāto acinteyyaṃ buddhabhūmiṃ, aparimāṇaṃ lokahitañca ārabbha pavattiyā sabbabuddhakārakadhammamūlabhūto paramabhaddako paramakalyāṇo aparimeyyappabhāvo puññavisesoti daṭṭhabbo.
精进行持乃诸度之充分条件。所谓“人身具足”等句（参见《长部》卷2·59），乃八法会集成就之类，如“已达、超越、解脱、得到解脱、觉悟、净化、查看、驯服、镇静、休止、熄灭”等诸法师所称行持，此即所谓无间断的精进行持，实为诸度圆满无余之因。因诸度不断增长，遍及周全，于诸善根现前、依止、施行、坚固、成果生起，有大丈夫众由此而生。且所谓精进行持，名称与实义虽异，但实则由断除烦恼五盖等心之根本导致，心生起无间断利益世间之作用。“哦，我当得无上正等觉，令一切众生成就安乐”者，乃发无疑惑之坚定志愿，于佛地不懈进修，广泛起动无量利世之事，成为令一切佛法生起根本，至善至福，无边光明之功德聚成，无量殊胜所观。
Tassa ca uppattiyā saheva mahāpuriso mahābodhiyānapaṭipattiṃ otiṇṇo nāma hoti, niyatabhāvasamadhigamanato, tato ca anivattanasabhāvato ‘‘bodhisatto’’ti samaññaṃ labhati, sabbabhāgena sammāsambodhiyaṃ sammāsattamānasatā, bodhisambhāre sikkhāsamatthatā cassa santiṭṭhati. Yathāvuttābhinīhārasamijjhanena hi mahāpurisā sabbaññutaññāṇādhigamanapubbaliṅgena sayambhuñāṇena sammadeva sabbapāramiyo vicinitvā samādāya anukkamena paripūrenti, yathā taṃ katamahābhinīhāro sumedhapaṇḍito. Yathāha –
由此精进行持之缘起，大丈夫得以超越诸大觉行苦行之障碍，获得必定之果报，且因无退转之性，被称为“菩萨”。其于正等觉果之超越实相，悉心深信而坚守，乃得并修持所有助缘功德；故精进以成就菩提品类之训练者恒常现存。旧时经论中所言精进行持无怠，实以大丈夫具足通达一切智慧先行次第，以自觉之智安集诸度，善能体认、摄持及增长诸度，故各诸度圆满，乃证道者。譬如：
‘‘Handa buddhakare dhamme, vicināmi ito cito;
“现在我在佛道上，内外皆用心观察；
Uddhaṃ adho dasa disā, yāvatā dhammadhātuyā;
观东南西北上下十方，如法诸法界；
Vicinanto tadā dakkhiṃ, paṭhamaṃ dānapārami’’nti. (bu. vaṃ. 2.115, 116); –
彼时观察右方，最初为布施波罗蜜。」（参见《佛种姓》2.115-116）
Vitthāro. Lakkhaṇādito panesa sammadeva sammāsambodhipaṇidhānalakkhaṇo, ‘‘aho vatāhaṃ anuttaraṃ sammāsambodhiṃ abhisambujjheyyaṃ, sabbasattānaṃ hitasukhaṃ nipphādeyya’’ntiādipatthanāraso, bodhisambhārahetubhāvapaccupaṭṭhāno, mahākaruṇāpadaṭṭhāno, upanissayasampattipadaṭṭhāno vā.
解说：此处所说之特征等，乃正确无误之正等觉之誓愿标志，“啊，我必得无上正等觉，令众生尽获利乐”的发心意蕴，为集诸度资粮之因，重视大慈大悲之行，严守依止资粮之道。
Tassa pana abhinīhārassa cattāro paccayā, cattāro hetū, cattāri ca balāni veditabbāni. Tattha katame cattāro paccayā mahābhinīhārāya? Idha mahāpuriso passati tathāgataṃ mahatā buddhānubhāvena acchariyabbhutaṃ pāṭihāriyaṃ karontaṃ, tassa taṃ nissāya taṃ ārammaṇaṃ katvā mahābodhiyaṃ cittaṃ santiṭṭhati ‘‘mahānubhāvā vatāyaṃ dhammadhātu, yassā suppaṭividdhattā bhagavā evaṃ acchariyabbhutadhammo, acinteyyānubhāvo cā’’ti, so tameva mahānubhāvadassanaṃ nissāya taṃ paccayaṃ katvā sambodhiyaṃ adhimuccanto tattha cittaṃ ṭhapeti, ayaṃ paṭhamo paccayo mahābhinīhārāya.
世尊的伟大事迹有四种因缘、四种理由和四种力量应当被了知。在这里，什么是这四种伟大事迹的因缘呢？若有伟大人观察到如来以广大佛力示现神奇不可思议的神通功德时，他依此神通为凭借而建立起自己精进安住之心，心中由此而生起“这是一切法的伟大种种现象，世尊以如此神奇不可思议的法显现，是真正难以思议的神通”的念头，于是他依止于此伟大神通境界，建立该因缘，坚定成就无上正觉，这便是伟大事迹的第一因缘。
Na heva kho passati tathāgatassa yathāvuttaṃ mahānubhāvataṃ, apica kho suṇāti ‘‘ediso ca ediso ca bhagavā’’ti, so taṃ nissāya taṃ paccayaṃ katvā sambodhiyaṃ adhimuccanto tattha cittaṃ ṭhapeti, ayaṃ dutiyo paccayo mahābhinīhārāya.
然而，他并不唯一只观察到如来所说的这个伟大神通，也听闻过“前佛、现在佛”之说，依此因缘他建立起成就无上正觉时安住的心，故这便是伟大事迹的第二因缘。
Na heva kho passati tathāgatassa yathāvuttaṃ mahānubhāvataṃ, nāpi taṃ parato suṇāti, apica kho tathāgatassa dhammaṃ desentassa ‘‘dasabalasamannāgato bhikkhave, tathāgato’’tiādinā (saṃ. ni. 2.21) buddhānubhāvapaṭisaṃyuttaṃ dhammaṃ suṇāti, so taṃ nissāya…pe… ayaṃ tatiyo paccayo mahābhinīhārāya.
他既不见闻如来所述的伟大神通，也不从别人处听闻，但他听闻到宣说佛法的比库们说“比库们，此佛具十力”，而这些说法正与佛力有关，于是他依靠此因缘建立悟觉心，安住无上成道境界，这便是伟大事迹的第三因缘。
Na heva kho passati tathāgatassa yathāvuttaṃ mahānubhāvataṃ, nāpi taṃ parato suṇāti, nāpi tathāgatassa dhammaṃ suṇāti, apica kho uḷārajjhāsayo kalyāṇādhimuttiko ‘‘ahametaṃ buddhavaṃsaṃ buddhatantiṃ buddhapaveṇiṃ buddadhammataṃ paripālessāmī’’ti yāvadeva dhammaññeva sakkaronto garuṃ karonto mānento pūjento dhammaṃ apacayamāno taṃ nissāya…pe… ṭhapeti, ayaṃ catuttho paccayo mahābhinīhārāyāti.
他既不见闻如来伟大神通，也不听别人之说，甚至未闻如来所说法，但他内心坚定持正念，慈悲和合，立志保护佛道，持续尊敬奉养佛法，依此因缘坚固心意，安住无上觉性，这是伟大事迹的第四因缘。
Katame cattāro hetū mahābhinīhārāya? Idha mahāpuriso pakatiyā upanissayasampanno hoti purimakesu buddhesu katādhikāro, ayaṃ paṭhamo hetu mahābhinīhārāya. Puna caparaṃ mahāpuriso pakatiyāpi karuṇājjhāsayo hoti karuṇādhimutto sattānaṃ dukkhaṃ apanetukāmo, apica attano kāyañca jīvitañca pariccaji, ayaṃ dutiyo hetu mahābhinīhārāya. Puna caparaṃ mahāpuriso sakalatopi vaṭṭadukkhato sattahitāya dukkaracariyato sucirampi kālaṃ ghaṭento vāyamanto anibbinno hoti anutrāsī, yāva icchitatthanipphatti, ayaṃ tatiyo hetu mahābhinīhārāya. Puna caparaṃ mahāpuriso kalyāṇamittasannissito hoti, yo ahitato naṃ nivāreti, hite patiṭṭhāpeti, ayaṃ catuttho hetu mahābhinīhārāya.
这四种伟大事迹之理由是什么呢？一是：伟大人于中道中具备依凭力量，拥有前佛所设立的权柄，此乃第一理由。二是：伟大人于中道中怀有慈悲心，意愿解除众生苦难，舍弃自身财身生命，这是第二理由。三是：伟大人虽处在受苦轮回之中，但为众生利益，历经长久精进不退转，忍受艰难修行，达到所愿，是第三理由。四是：伟大人依止善知识，远离不善，培植善法，这乃第四理由。
Tatrāyaṃ mahāpurisassa upanissayasampadā – ekantenevassa yathā ajjhāsayo sambodhininno hoti sambodhipoṇo sambodhipabbhāro, tathā sattānaṃ hitacariyāya, yato anena purimabuddhānaṃ santike sambodhiyā paṇidhānaṃ kataṃ hoti manasā, vācāya ca ‘‘ahampi ediso sammāsambuddho hutvā sammadeva sattānaṃ hitasukhaṃ nipphādeyya’’nti. Evaṃ sampannūpanissayassa panassa imāni upanissayasampattiyā liṅgāni sambhavanti, yehi samannāgatassa sāvakabodhisattehi, paccekabodhisattehi ca mahāviseso mahantaṃ nānākaraṇaṃ paññāyati indriyato, paṭipattito, kosallato ca. Idha hi upanissayasampanno mahāpuriso yathā visadindriyo hoti visadañāṇo, na tathā itare. Parahitāya paṭipanno hoti, no attahitāya. Tathā hi so yathā bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ paṭipajji, na tathā itare, tattha ca kosallaṃ āvahati ṭhānuppattikapaṭibhānena, ṭhānāṭhānakusalatāya ca.
在此，伟大人聚集诸多依凭资粮，其中之一是内心不动摇，修持正法，具足无染清净殊胜功德，如同觉者们所具备；其次心念坚定立志成佛，发愿于诸佛所前，愿真正觉悟，令众生得大安乐，成就利乐；再者，依凭这些资粮，能够通晓佛所成办之大事，具备多种缘起智、境界智、修持智和善巧；这伟大人内观智慧明亮，能力卓绝，不同凡庸；其所行皆为利益众生，广大大众安乐，慈悲护持人天，非为自身，而是为普遍他法利益；他具备广大神通和智慧，能依地趣轻易识别地位与境界巧妙来往。
Tathā mahāpuriso pakatiyā dānajjhāsayo hoti dānābhirato, sati deyyadhamme detiyeva, na dānato saṅkocaṃ āpajjati, satataṃ samitaṃ saṃvibhāgasīlo hoti, pamuditova deti ādarajāto, na udāsīnacitto, mahantampi dānaṃ datvā neva dānena santuṭṭho hoti, pageva appaṃ. Paresañca ussāhaṃ janento dāne vaṇṇaṃ bhāsati, dānapaṭisaṃyuttaṃ dhammakathaṃ karoti, aññe ca paresaṃ dente disvā attamano hoti, bhayaṭṭhānesu ca paresaṃ abhayaṃ detīti evamādīni dānajjhāsayassa mahāpurisassa dānapāramiyā liṅgāni.
如是，一位伟大的人物在布施的意志上乃至布施爱好者，心念给予之法如实不退缩，布施时无惧怕害羞，恒常分配节制，像喜悦者一般布施且心生敬重，内心不冷淡。即便给予极大布施，也未以布施自足，反而常感不足。且因激发他人努力布施，说明布施之美，讲说与布施有关的法，看到他人善行即生自豪，对害怕危险之处亦给予他人无畏。这些等便是布施心志伟人布施波罗蜜的标志。
Tathā pāṇātipātādīhi pāpadhammehi hirīyati ottappati, sattānaṃ aviheṭhanajātiko hoti, sorato sukhasīlo asaṭho amāyāvī ujujātiko subbaco sovacassakaraṇīyehi dhammehi samannāgato mudujātiko athaddho anatimānī, parasantakaṃ nādiyati antamaso tiṇasalākamupādāya, attano hatthe nikkhittaṃ iṇaṃ vā gahetvā paraṃ na visaṃvādeti, parasmiṃ vā attano santake byāmūḷhe, vissarite vā taṃ saññāpetvā paṭipādeti yathā taṃ na parahatthagataṃ hoti, aloluppo hoti, parapariggahitesu pāpakaṃ cittampi na uppādeti, itthibyasanādīni dūrato parivajjeti, saccavādī saccasandho bhinnānaṃ sandhātā sahitānaṃ anuppadātā piyavādī mihitapubbaṅgamo pubbabhāsī atthavādī dhammavādī anabhijjhālu abyāpannacitto aviparītadassano kammassakatāñāṇena, saccānulomikañāṇena ca, kataññū katavedī vuḍḍhāpacāyī suvisuddhājīvo dhammakāmo, paresampi dhamme samādapetā sabbena sabbaṃ akiccato satte nivāretā kiccesu patiṭṭhapetā attanā ca tattha kicce yogaṃ āpajjitā, katvā vā pana sayaṃ akattabbaṃ sīghaññeva tato paṭivirato hotīti evamādīni sīlajjhāsayassa mahāpurisassa sīlapāramiyā liṅgāni.
亦如是，彼伟人因不善业如杀生等，生起羞愧与惧怕，对众生无杀害之心，是声闻清净自在、忠信诚实、不欺诈、正直、清净、善行具足者，温和谦逊，持善法，有智慧，不贪心，不嗔恚，不诽谤他人。说真话，守诺言，调护正法，心无嫉妒，柔和恭敬，视业力及因果不逆。怀感恩之心，通达业、果、因果种种义理，老人具慈悲之心，爱法，能导引他人出离烦恼，善于安排众生，事事不懈怠，且能自我调持，迅速不违逆戒律。如此等即伟人持戒波罗蜜的标识。
Tathā mandakileso hoti mandanīvaraṇo pavivekajjhāsayo avikkhepabahulo, na tassa pāpakā vitakkā cittamanvāssavanti, vivekagatassa cassa appakasireneva cittaṃ samādhiyati, amittapakkhepi tuvaṭaṃ mettacittatā santiṭṭhati, pageva itarasmiṃ, satimā ca hoti cirakatampi cirabhāsitampi susaritā anussaritā, medhāvī ca hoti dhammojapaññāya samannāgato, nipako ca hoti tāsu tāsu itikattabbatāsu, āraddhavīriyo ca hoti sattānaṃ hitakiriyāsu, khantibalasamannāgato ca hoti sabbasaho, acalādhiṭṭhāno ca hoti daḷhasamādāno, ajjhupekkhako ca hoti upekkhāṭhānīyesu dhammesūti evamādīni mahāpurisassa nekkhammajjhāsayādīnaṃ vasena nekkhammapāramiyādīnaṃ liṅgāni veditabbāni.
又如是，伟人心无贪法烦恼，思虑明净，内心宁静，不生恶念，心定如微光，亲友之间存慈爱，常持正念，久远修行，言行和顺，通达人法、智慧，熟练法义，起善业力，具忍耐力，能容忍一切，坚定正见，正念不移，冷静处世。由此诸等为远离尘累及外境烦恼。此乃伟人出离心志等及出离波罗蜜标识。
Evametehi bodhisambhāraliṅgehi samannāgatassa mahāpurisassa yaṃ vuttaṃ ‘‘mahābhinīhārāya kalyāṇamittasannissayo hetū’’ti, tatridaṃ saṅkhepato kalyāṇamittalakkhaṇaṃ – idha kalyāṇamitto saddhāsampanno hoti sīlasampanno sutasampanno cāgavīriyasatisamādhipaññāsampanno. Tattha saddhāsampattiyā saddahati tathāgatassa bodhiṃ kammaṃ, kammaphalañca, tena sammāsambodhiyā hetubhūtaṃ sattesu hitesitaṃ na pariccajati. Sīlasampattiyā sattānaṃ piyo hoti manāpo garu bhāvanīyo codako pāpagarahiko vattā vacanakkhamo. Sutasampattiyā sattānaṃ hitasukhāvahaṃ gambhīraṃ dhammakathaṃ kattā hoti. Cāgasampattiyā appiccho hoti samāhito santuṭṭho pavivitto asaṃsaṭṭho. Vīriyasampattiyā āraddhavīriyo hoti sattānaṃ hitapaṭipattiyā. Satisampattiyā upaṭṭhitassatī hoti anavajjesu dhammesu. Samādhisampattiyā avikkhitto hoti samāhitacitto. Paññāsampattiyā aviparītaṃ pajānāti. So satiyā kusalānaṃ dhammānaṃ gatiyo samanvesamāno paññāya sattānaṃ hitāhitaṃ yathābhūtaṃ jānitvā samādhinā tattha ekaggacitto hutvā vīriyena ahitā satte nisedhetvā hite niyojeti. Tenāha –
如此种种为具足菩提匣为条件的伟人，而说“为大信赖乐善友之依止缘由”时，略略说明善友特性：此中善友具足信心、戒德、闻法、布施、精进、念处、定力与智慧等功德。以信心信如来菩提事因果，永不放弃，其戒德受众喜爱，尊敬，可培育、勉励，斥恶弃恶与容忍他。由闻法功德，能宣说深义，导众生步入安乐。布施功德令心无贪欲，安定满足，远离群染。精进功德勤于众生利益善行。念处功德时常清醒，修持正法。定力功德心无散乱，专注稳固。智慧功德了解真理，无偏无误。善友因具此七功德，于智慧中洞察诸善法趋向，辅以定力，专注一境，力阻恶法，导令善法，故赞曰——
‘‘Piyo garu bhāvanīyo, vattā ca vacanakkhamo;
“吾友为尊，可培育，行为及语言皆稳健；
Gambhīrañca kathaṃ kattā, no caṭṭhāne niyojako’’ti. (a. ni. 7.37; netti. 113);
能须要时深义开示，亦不久留于下位。”（《增支部·第七卷》第37经，作注, 页113）
Evaṃ guṇasamannāgataṃva kalyāṇamittaṃ upanissāya mahāpuriso attano upanissayasampattiṃ sammadeva pariyodapeti. Suvisuddhāsayapayogova hutvā catūhi balehi samannāgato nacireneva aṭṭhaṅge samodhānetvā mahābhinīhāraṃ karonto bodhisattabhāve patiṭṭhahati anivattidhammo niyato sambodhiparāyaṇo.
世尊依止具德之善友，凭借善友，正如其所能，确实清净善友之依止之功德，勤勤恳恳地了悟其内心清净，具足四种根力，速速断除八支正道，各种功德广大，精勤谨慎，以此发起菩萨行，建立于菩萨果位，所行无怠，无碍前进，坚固专心地致力于正觉之道。
Tassimāni cattāri balāni ajjhattikabalaṃ yā sammāsambodhiyaṃ attasannissayā dhammagāravena abhiruci ekantaninnajjhāsayatā, yāya mahāpuriso attādhipatilajjāsannissayo, abhinīhārasampanno ca hutvā pāramiyo pūretvā sammāsambodhiṃ pāpuṇāti. Bāhirabalaṃ yā sammāsambodhiyaṃ parasannissayā abhiruci ekantaninnajjhāsayatā, yāya mahāpuriso lokādhipatiottappanasannissayo, abhinīhārasampanno ca hutvā pāramiyo pūretvā sammāsambodhiṃ pāpuṇāti. Upanissayabalaṃ yā sammāsambodhiyaṃ upanissayasampattiyā abhiruci ekantaninnajjhāsayatā, yāya mahāpuriso tikkhindriyo, visadadhātuko, satisannissayo, abhinīhārasampanno ca hutvā pāramiyo pūretvā sammāsambodhiṃ pāpuṇāti. Payogabalaṃ yā sammāsambodhiyā tajjā payogasampadā sakkaccakāritā sātaccakāritā, yāya mahāpuriso visuddhapayogo, nirantarakārī, abhinīhārasampanno ca hutvā pāramiyo pūretvā sammāsambodhiṃ pāpuṇāti. Evamayaṃ catūhi paccayehi, catūhi hetūhi, catūhi ca balehi sampannasamudāgamo aṭṭhaṅgasamodhānasampādito abhinīhāro pāramīnaṃ paccayo hoti mūlakāraṇabhāvato.
此中所具备的四种根力，内在根力者，是令正觉成就的内在依止，出于对法的尊重而生喜爱，身心专心不散，谓之为圣者自敬自重的依止，精勤谨慎，以此具足波罗蜜，得成正觉；外在根力者，是令正觉成就的外在凭依，出于对世间众生的惭愧心而生喜爱，身心专注不散，谓之为圣者敬畏天下的凭依，精勤谨慎，以此具足波罗蜜，得成正觉；依止之力者，是令正觉成就的依止力量，凭借依止力量而生喜爱，身心专注不散，谓之为圣者三根具足、心明净的凭依，精勤谨慎，以此具足波罗蜜，得成正觉；修行力者，是令正觉成就的修行力量，偶尔修行、持久修持，谓之为圣者清净修行、不断修习的根基，精勤谨慎，以此具足波罗蜜，得成正觉。因这四种条件、四种缘故、四种根力，圣者成就四种具足的集会，完成八支正道根基，此勤精进乃波罗蜜之条件和根本因。
Yassa ca pavattiyā mahāpurise cattāro acchariyā abbhutā dhammā patiṭṭhahanti, sabbaṃ sattanikāyaṃ attano orasaputtaṃ viya piyacittena pariggaṇhāti, na cassa cittaṃ puna saṃkilesavasena saṃkilissati, sattānaṃ hitasukhāvaho cassa ajjhāsayo, payogo ca hoti, attano ca buddhakārakadhammā uparūpari vaḍḍhanti, paripaccanti ca, yato mahāpuriso uḷāratarena puññābhisandena kusalābhisandena pavaḍḍhiyā [pavattiyā (cariyā. aṭṭha. pakiṇṇakakathā)] paccayena sukhassāhārena samannāgato sattānaṃ dakkhiṇeyyo uttamaṃ gāravaṭṭhānaṃ, asadisaṃ puññakkhettañca hoti. Evamanekaguṇo anekānisaṃso mahābhinīhāro pāramīnaṃ paccayoti veditabbo.
当圣者所行推动起的，有四种奇异殊胜的法，庄严一切众生，犹如乳子于母腹心意温柔护持，圣者心中不染污秽；其心利众生有福利喜乐，修习精进充足，推动自身成佛因缘相续增长。如是圣者以广大善缘充盈、善功德增长的善果推动，成为众生之所供养，尊敬最高，无有比拟之功德之地。正如此，众多各种美德与多种因缘，构成菩萨大精进之条件，须当知之。
Yathā ca mahābhinīhāro, evaṃ mahākaruṇā, upāyakosallañca. Tattha upāyakosallaṃ nāma dānādīnaṃ bodhisambhārabhāvassa nimittabhūtā paññā, yāhi mahākaruṇūpāyakosallatāhi mahāpurisānaṃ attasukhanirapekkhatā, nirantaraṃ parasukhakaraṇapasutatā, sudukkarehi mahābodhisattacaritehi visādābhāvo, pasādasaṃvuddhidassanasavanānussaraṇāvatthāsupi sattānaṃ hitasukhapaṭilābhahetubhāvo ca sampajjati. Tathā hi tassa paññāya buddhabhāvasiddhi, karuṇāya buddhakammasiddhi. Paññāya sayaṃ tarati, karuṇāya pare tāreti. Paññāya paradukkhaṃ parijānāti, karuṇāya paradukkhapaṭikāraṃ ārabhati. Paññāya dukkhaṃ nibbindati, karuṇāya dukkhaṃ sampaṭicchati. Paññāya nibbānābhimukho hoti, karuṇāya taṃ na pāpuṇāti. Tathā karuṇāya saṃsārābhimukho hoti, paññāya tatra nābhiramati. Paññāya sabbattha virajjati, karuṇānugatattā na ca na sabbesamanuggahāya pavatto, karuṇāya sabbepi anukampati, paññānugatattā na ca na sabbattha virattacitto. Paññāya ahaṃkāramamaṃkārābhāvo, karuṇāya ālasiyadīnatābhāvo.
犹如此大精进，亦如广大慈悲与巧妙方便。所谓巧妙方便者，为布施等菩萨行成就的智慧之依使，凭借此智慧与慈悲的大方便，圣者得自心安乐清净，常为他人利益乐意付出，修行菩萨的大善迹而无烦恼厌离，能成功亲近修习传闻，成为利益安乐之因。诚如智慧成就佛果，慈悲实现佛因，智慧自解脱，慈悲乐度他人。智慧了解众苦，慈悲则开始化解众苦。智慧对苦生厌弃，慈悲则与苦同住。智慧向涅槃趋近，慈悲则不继入；慈悲向轮回生活，智慧则不欢喜。智慧在一切境界皆寂灭，慈悲却无停息乃至普护众生。智慧无我、无我执，慈悲却无怠惰及软弱。
Tathā paññākaruṇāhi yathākkamaṃ attanāthaparanāthatā, dhīravīrabhāvo, anattantapāparantapatā, attahitaparahitanipphatti, nibbhayābhīsanakabhāvo, dhammādhipatilokādhipatitā, kataññupubbakāribhāvo, mohataṇhāvigamo, vijjācaraṇasiddhi, balavesārajjanipphattīti sabbassāpi pāramitāphalassa visesena upāyabhāvato paññā karuṇā pāramīnaṃ paccayo. Idaṃ pana dvayaṃ pāramīnaṃ viya paṇidhānassāpi paccayo.
如是由智慧与慈悲，相续成就自益及利他的品格，坚毅勇敢，远离我慢及恶业，成就对自己和他人的利乐；无恐惧，遍知法界，领导天下；感念恩德，妥善自处；断除无明烦恼，成就智慧行为，具足力量与威严。以上诸种，乃波罗蜜果实独特之方便性质，智慧慈悲二者互为波罗蜜之因。此二者亦为誓愿成就波罗蜜的条件与依凭。
Tathā ussāhaummaṅgaavatthānahitacariyā ca pāramīnaṃ paccayoti veditabbo. Yā ca buddhabhāvassa uppattiṭṭhānatāya ‘‘buddhabhūmiyo’’ti vuccanti. Tattha ussāho nāma bodhisambhārānaṃ abbhussāhanavīriyaṃ. Ummaṅgo nāma bodhisambhāresu upāyakosallabhūtā paññā. Avatthānaṃ nāma adhiṭṭhānaṃ, acalādhiṭṭhānatā. Hitacariyā nāma mettābhāvanā, karuṇābhāvanā ca. Yathāha –
又如勤勉精进、精励不懈及行善利他，皆为波罗蜜之依凭。所谓菩提树生之地为“佛地”，其勤勉者为菩萨众精进之努力；激励者为智慧方便之使。坚决者为坚定不移之决心。慈悲心乃对众生怀有无量慈爱。如言：
‘‘Kati pana bhante, buddhabhūmiyoti? Catasso kho sāriputta, buddhabhūmiyo. Katamā catasso? Ussāho ca hoti vīriyaṃ, ummaṅgo ca hoti paññābhāvanā, avatthānañca hoti adhiṭṭhānaṃ, hitacariyā ca hoti mettābhāvanā. Imā kho sāriputta, catasso buddhabhūmiyo’’ti (su. ni. aṭṭha. 1.34).
尊者阿难白世尊言：『世尊，何为佛地？沙利子，确有四佛地。何以为四？一者，努力为精进，二者，奋发为智慧增长，三者，坚立为坚定不移，四者，利益众生为慈爱增长。沙利子，这四者即称为四佛地。』
Tathā nekkhammapavivekaalobhādosāmohanissaraṇappabhedā ca cha ajjhāsayā. Vuttañhetaṃ –
如是，出家清净住于沙利子所问者，谓六种内在心态：出离心、清净心、无贪、无嗔、无痴以及断除迷惑等心。其说曰：
‘‘Nekkhammajjhāsayā ca bodhisattā kāmesu, gharāvāse ca dosadassāvino, pavivekajjhāsayā ca bodhisattā saṅgaṇikāya dosadassāvino. Alobha…pe… lobhe…pe… adosa…pe… dose…pe… amoha…pe… mohe…pe… nissaraṇa…pe… sabbabhavesu dosadassāvino’’ti (su. ni. aṭṭha. 1.34; visuddhi. 1.49).
『出离之心者，菩萨于欲欲及舍宅中无瞋恚；清净之心者，菩萨于同伴中无瞋恚；无贪…无嗔…无痴…断除…于诸存在中无瞋恚。』
Tasmā ete ca cha ajjhāsayāpi pāramīnaṃ paccayāti veditabbā. Na hi lobhādīsu ādīnavadassanena, alobhādīnaṃ adhikabhāvena ca vinā dānādipāramiyo sambhavanti. Alobhādīnañhi adhikabhāvena pariccāgādininnacittatā, alobhajjhāsayāditā cāti, yathā cete, evaṃ dānajjhāsayatādayopi. Yathāha –
由此可知，此六内在心态亦为波罗蜜条件。盖因无贪等心若无深入了知，且无无贪等心之坚定不退，布施等波罗蜜不可成就。谓无贪等心之坚定清净、放弃财物的内心，如前所说，布施心亦然。如其言：
‘‘Kati pana bhante bodhāya carantānaṃ bodhisattānaṃ ajjhāsayāti? Dasa kho sāriputta, bodhāya carantānaṃ bodhisattānaṃ ajjhāsayā. Katame dasa? Dānajjhāsayā sāriputta, bodhisattā macchere dosadassāvino. Sīla…pe… asaṃvare…pe… nekkhamma…pe… kāmesu…pe… yathābhūtañāṇa…pe… vicikicchāya.…Pe… vīriya …pe… kosajje…pe… khanti…pe… akkhantiyaṃ…pe… sacca…pe… visaṃvādane…pe… adhiṭṭhāna…pe… anadhiṭṭhāne…pe… mettā…pe… byāpāde…pe… upekkhā…pe… sukhadukkhesu ādīnavadassāvino’’ti.
『沙利子，觉者修行之菩萨有多少种内在心态？沙利子，修行觉者有十种内在心态。何为十？布施心、守戒心、摄受心、无欲心、实相知、无疑心、精进心、心安隐、忍耐、无怨心、真实心、不恶口心、坚定心、不坚定心、慈心、无嗔心、平等心，于苦乐中无瞋恚心是也。』
Etesu hi maccheraasaṃvarakāmavicikicchākosajjaakkhantivisaṃvādanaanadhiṭṭhāna- byāpādasukhadukkhasaṅkhātesu ādīnavadassanapubbaṅgamā dānādininnacittatāsaṅkhātā dānajjhāsayatādayo dānādipāramīnaṃ nibbattiyā paccayo. Tathā apariccāgapariccāgādīsu yathākkamaṃ ādīnavānisaṃsapaccavekkhaṇampi dānādipāramīnaṃ paccayo hoti.
于此诸内心态中，守戒、无欲、无疑、安隐、忍耐、真实、和谐辩论、坚定与慈心、免于嗔恚、分别苦乐时无瞋恚，皆为初发无障碍之心境，是为布施等波罗蜜起次第条件。又如舍弃不舍弃之间之相关，亦是波罗蜜因缘，如是当察察彼。
Tatrāyaṃ paccavekkhaṇāvidhi – khettavatthuhiraññasuvaṇṇagomahiṃ sadāsīdāsaputtadārādipariggahabyāsattacittānaṃ sattānaṃ khettādīnaṃ vatthukāmabhāvena bahupatthanīyabhāvato, rājacorādisādhāraṇabhāvato, vivādādhiṭṭhānato, sapattakaraṇato, nissārato, paṭilābhaparipālanesu paraviheṭhanahetubhāvato, vināsanimittañcasokādianekavihitabyasanāvahato tadāsattinidānañca maccheramalapariyuṭṭhitacittānaṃ apāyūpapattihetubhāvatoti evaṃ vividhavipulānatthāvahāni pariggahitavatthūni nāma, tesaṃ pariccāgoyeveko sotthibhāvoti pariccāge appamādo karaṇīyo.
此处回顾省察的方式，指的是对诸如土地、物产、黄金、牛羊、女儿儿孙等所有财富财产等事物产生占有欲望的人而言，这些生灵因对土地等财物抱有强烈的欲求，且多次反复取用，存有盗王等盗贼的普遍特性，因争斗倾轧而基业动摇，因共同行凶而遗忘正道，因妄念涌起而厌弃护持，因追逐非法所得而互相攻击，乃至为灭亡而生种种忧愁等诸多恶习惹生的缘故，有的生灵由此堕入恶道颠沛流离的业果。由此可知，这些种种广泛而多样的恶业缠累之业即为所谓，因而舍弃其一切占有，专一守护，乃为最安全无虞之法，故应勤加谨慎不懈怠。
Apica ‘‘yācako yācamāno attano guyhassa ācikkhanato mayhaṃ vissāsiko’’ti ca ‘‘pahāya gamanīyaṃ attano santakaṃ gahetvā paralokaṃ yāhītiupadisanato mayhaṃ upadesako’’ti ca ‘‘āditte viya agāre maraṇagginā āditte loke tato mayhaṃ santakassa apaharaṇato apavāhakasahāyo’’ti ca ‘‘apavāhitassa cassa ajjhāpananikkhepaṭṭhānabhūto’’ti ca ‘‘dānasaṅkhāte kalyāṇakammasmiṃ sahāyabhāvato, sabbasampattīnaṃ aggabhūtāya paramadullabhāya buddhabhūmiyā sampattihetubhāvato ca paramo kalyāṇamitto’’ti ca paccavekkhitabbaṃ.
又应观察谓：‘乞者向乞求时，曾向我表露其内心秘密，由此让我生信赖’；‘告知我，放弃家业，应取其所持，往他世安住’；‘如火焚烧屋舍一般，在世间引发动乱火焰者，则以我为其保护者与协助者’；‘因其失控，我便成了其劝告及收摄的责任者’；‘在布施众多善业中，我是其帮手，作为诸种财富之根本及殊胜难得的佛陀境地成就之因，我是最殊胜的善友’，诸此多方面皆须详细审视。
Tathā ‘‘uḷāre kammani anenāhaṃ sambhāvito, tasmā sā sambhāvanā avitathā kātabbā’’ti ca ‘‘ekantabheditāya jīvitassa āyācitenāpi mayā dātabbaṃ, pageva yācitenā’’ti ca ‘‘uḷārajjhāsayehi gavesitvāpi dātabbo, [dātabbato (cariyā. aṭṭha. pakiṇṇakakathāvaṇṇanā)] sayamevāgato mama puññenā’’ti ca ‘‘yācakassa dānāpadesena mayhamevāyamanuggaho’’ti ca ‘‘ahaṃ viya ayaṃ sabbopi loko mayā anuggahetabbo’’ti ca ‘‘asati yācake kathaṃ mayhaṃ dānapāramī pūreyyā’’ti ca ‘‘yācakānamevatthāya mayā sabbopi pariggahetabbo’’ti ca ‘‘ayācitvāpi maṃ mama santakaṃ yācakā kadā sayameva gaṇheyyu’’nti ca ‘‘kathamahaṃ yācakānaṃ piyo cassaṃ manāpo’’ti ca ‘‘kathaṃ vā te mayhaṃ piyā cassu manāpā’’ti ca ‘‘kathaṃ vāhaṃ dadamāno datvāpi ca attamano assaṃ pamudito pītisomanassajāto’’ti ca ‘‘kathaṃ vā me yācakā bhaveyyuṃ, uḷāro ca dānajjhāsayo’’ti ca ‘‘kathaṃ vāhamayācito eva yācakānaṃ hadayamaññāya dadeyya’’nti ‘‘sati dhane, yācake ca apariccāgo mahatī mayhaṃ vañcanā’’ti ca ‘‘kathamahaṃ attano aṅgāni, jīvitañcāpi pariccajeyya’’nti ca cāganinnatā upaṭṭhapetabbā.
又说：‘我曾因吝惜恶业而未行吝惜行为，故不应断章取义地说我行吝惜’；‘为坚持绝对一致之生命，即便是乞求所得，我皆应施予，他人若乞求，我当施予，即使从贫乏微薄之地寻找施物，我施与必与我福德相应’；‘因施予乞者观缘，我必以我自身作随顺之助矣’；‘我是令一切世间依止之施主’；‘若乞者不合理当如何令我完成布施波罗蜜？’；‘我应视诸乞者无有分别，布施不应当有分别之心’；‘纵然未乞，乞者夺取我所珍藏，我应依时随喜接受’；‘乞者何以令我生爱好及欢喜心？’；‘我如何能以布施满足乞者之心愿？’；‘我施予乞者后，我自欢喜而生喜乐心’；‘乞者怎样为我，成为亲密之人？’；‘我施予者为何能以心思付与乞者？’；‘若心念富足，对乞者不离开，则对我无有欺骗’；‘我该如何舍弃自体诸肢及生命？’——此般舍施的心态，皆当勤修。
Apica ‘‘attho nāmāyaṃ nirapekkhaṃ dāyakamanugacchati yathā taṃ nirapekkhaṃ khepakaṃ kiṭako’’ti atthe nirapekkhatāya cittaṃ uppādetabbaṃ. Yācamāno pana yadi piyapuggalo hoti ‘‘piyo maṃ yācatī’’ti somanassaṃ uppādetabbaṃ. Atha udāsīnapuggalo hoti ‘‘ayaṃ maṃ yācamāno addhā iminā pariccāgena mitto hotī’’ti somanassaṃ uppādetabbaṃ. Dadanto hi yācakānaṃ piyo hotīti. Atha pana verīpuggalo yācati, ‘‘paccatthiko maṃ yācati, ayaṃ maṃ yācamāno addhā iminā pariccāgena verīpi piyo mitto hotī’’ti visesato somanassaṃ uppādetabbaṃ. Evaṃ piyapuggale viya majjhattaverīpuggalesupi mettāpubbaṅgamaṃ karuṇaṃ upaṭṭhapetvāva dātabbaṃ.
又说：‘财富实乃不偏不倚地随所施者而去，如同不偏不倚的无害杂草一般’，由此当生生心不偏私。乞求者若是一位亲爱的人，则应生欢喜心。若是一位淡漠无情的人，应生信赖心说：“此乞者凭此财富使我成其好友。”因给予乞者者，是其亲爱者。若是敌对者来乞讨，应分别生信心言：“此乞者凭此财富令我成为敌对者之好友。”如此对待亲爱者及中庸敌对者，应先生慈悲心与善意，因而施予。
Sace panassa cirakālaṃ paribhāvitattā lobhassa deyyadhammavisayā lobhadhammā uppajjeyyuṃ, tena bodhisattapaṭiññena iti paṭisañcikkhitabbaṃ ‘‘nanu tayā sappurisa sambodhāya abhinīhāraṃ karontena sabbasattānamupakārāya ayaṃ kāyo nissaṭṭho, tappariccāgamayañca puññaṃ, tattha nāma te bāhirepi vatthusmiṃ abhisaṅgappavatti hatthisinānasadisī hoti, tasmā tayā na katthaci abhisaṅgo uppādetabbo. Seyyathāpi nāma mahato bhesajjarukkhassa tiṭṭhato mūlaṃ mūlatthikā haranti, papaṭikaṃ, tacaṃ, khandhaṃ, viṭapaṃ, sākhaṃ, palāsaṃ, pupphaṃ, phalaṃ phalatthikā haranti, na tassa rukkhassa ‘mayhaṃ santakaṃ ete harantī’ti vitakkasamudācāro hoti, evameva sabbalokahitāya ussukkamāpajjantena mayā mahādukkhe akataññuke niccāsucimhi kāye paresaṃ upakārāya viniyujjamāne aṇumattopi micchāvitakko na uppādetabbo. Ko vā ettha viseso ajjhattikabāhiresu mahābhūtesu ekantabhedanavikiraṇaviddhaṃsanadhammesu. Kevalaṃ pana sammohavijambhitametaṃ, yadidaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti abhiniveso, tasmā bāhiresu mahābhūtesu viya ajjhattikesupi karacaraṇanayanādīsu, maṃsādīsu ca anapekkhena hutvā ‘taṃ tadatthikā harantū’ti nissaṭṭhacittena bhavitabba’’nti. Evaṃ paṭisañcikkhato cassa sambodhāya pahitattassa kāyajīvitesu nirapekkhassa appakasireneva kāyavacīmanokammāni suvisuddhāni honti, so visuddhakāyavacīmanokammanto visuddhājīvo ñāyapaṭipattiyaṃ ṭhito āyāpāyupāyakosallasamannāgamena bhiyyoso mattāya deyyadhammapariccāgena, abhayadānasaddhammadānehi ca sabbasatte anuggaṇhituṃ samattho hoti, ayaṃ tāva dānapāramiyaṃ paccavekkhaṇānayo.
若因久被欺辱，导致因贪心对可供施舍之财物生起憎恨，则应据菩萨誓言反思：‘难道那为菩萨觉悟且欲利益一切众生之人，其身不应舍弃施舍善业，反而生烦恼？’犹如大药树之根基被象鼻挠破，树皮、枝叶、花果皆随之脱落，而树未曾生我所有之念。因如此，即使身体为大乘众生利益而劳苦不息，有微小错念亦不应生起。何况对内外大地、四大等纯粹不分别之法，不应生“此为我，我是我”等执著。于外大地与内诸感官当不分别，舍心不染，行持清净。此等反复思惟后，于菩提觉悟与诸身口意净行皆无病害者，能凭善巧方法，于无所畏布施信仰中，感得一切众生之欢喜依止，此即布施波罗蜜观察法门。
Sīlapāramiyaṃ pana evaṃ paccavekkhitabbaṃ – ‘‘idañhi sīlaṃ nāma gaṅgodakādīhi visodhetuṃ asakkuṇeyyassa dosamalassa vikkhālanajalaṃ, haricandanādīhi vinetuṃ asakkuṇeyyassa rāgādipariḷāhassa vinayanaṃ, muttāhāramakuṭakuṇḍalādīhi pacurajanālaṅkārehi asādhāraṇo sādhūnamalaṅkāraviseso, sabbadisāvāyanako atikittimo [sabbadisāvāyanato akittimo (cariyā. aṭṭha. pakiṇṇakakathāvaṇṇanā; dī. ni. ṭī. 1.7)] sabbakālānurūpo ca surabhigandho, khattiyamahāsālādīhi, devatāhi ca vandanīyādibhāvāvahanato paramo vasīkaraṇamanto, cātumahārājikādidevalokārohaṇasopānapanti, jhānābhiññānaṃ adhigamūpāyo, nibbānamahānagarassa sampāpakamaggo, sāvakabodhipaccekabodhisammāsambodhīnaṃ patiṭṭhānabhūmi, yaṃ yaṃ vā panicchitaṃ patthitaṃ, tassa tassa samijjhanūpāyabhāvato cintāmaṇikapparukkhādike ca atiseti. Vuttañhetaṃ bhagavatā ‘‘ijjhati bhikkhave, sīlavato cetopaṇidhi visuddhattā’’ti (dī. ni. 3.337; saṃ. ni. 4.352; a. ni. 8.35). Aparampi vuttaṃ ‘‘ākaṅkheyya ce bhikkhave, bhikkhu sabrahmacārīnaṃ piyo ca assaṃ manāpo ca garu ca bhāvanīyo cāti, sīlesvevassa paripūrakārī’’tiādi (ma. ni. 1.65). Tathā ‘‘avippaṭisāratthāni kho ānanda kusalāni sīlānī’’ti, (a. ni. 10.1; 11.1) ‘‘pañcime gahapatayo, ānisaṃsā sīlavato sīlasampadāyā’’tiādisuttānañca (dī. ni. 2.150; a. ni. 5.213; udā. 76; mahāva. 385) vasena sīlaguṇā paccavekkhitabbā. Tathā aggikkhandhopamasuttādīnaṃ (a. ni. 7.72) vasena sīlavirahe ādīnavā.
戒波罗蜜亦当如此回顾审视：此戒如涓涓小河之水，能净除污秽；如檀香等珍宝饰物，能消除贪欲等烦恼；如珍珠、冠冕、耳环等华美装饰，乃是高尚善人的特别装束，足以远离邪见之扰乱，适合于各种场合，香气浓郁；为骑士大家所敬重，亦为天人所礼赞，应为四大天王等天界升天台阶之引导；戒是获得禅定与神通之途径，为往涅槃这一大城市之达成之道路，是弟子、觉者、辟支佛、正觉者等坚实基础。戒者受欲、恼、昏沉、掉举、疑五盖障碍阻扰，故应精进修持。正如世尊所说：“比库们，当欲清净有戒之心”；亦有言“比库当期待以戒修持，得众比库喜爱与尊重，是戒之圆满”；又言“阿难，通常善戒法能断除烦恼”等说。从诸经论义应细心察看戒之功德，戒能离除诸恶法之苦恼。
Apica pītisomanassanimittato, attānuvādaparānuvādadaṇḍaduggatibhayābhāvato, viññūhi pāsaṃsabhāvato, avippaṭisārahetuto, paramasotthiṭṭhānato, kulasāpateyyādhipateyyajīvitarūpaṭṭhānabandhumittasampattīnaṃ atisayanato ca sīlaṃ paccavekkhitabbaṃ. Sīlavato hi attano sīlasampadāhetu mahantaṃ pītisomanassaṃ uppajjati ‘‘kataṃ vata mayā kusalaṃ, kataṃ kalyāṇaṃ, kataṃ bhīruttāṇa’’nti.
此外，由于欢喜欢悦之因，不违背自身及他人，不畏惧戒律与恶趣，蒙圣者聪慧称赞，无惧报复之缘，立于究竟安全之处，具足世家贵族主宰生计之形式、亲属友人财富的丰盛等，须反复审视戒律。诚然，守戒之人，其戒律具足之因，能生起大欢喜欢悦，自言‘我所为何等善巧，何极美好，有何畏惧’。
Tathā sīlavato attā na upavadati, na ca pare viññū, daṇḍaduggatibhayānañca sambhavoyeva natthi, ‘‘sīlavā purisapuggalo kalyāṇadhammo’’ti viññūnaṃ pāsaṃso ca hoti. Tathā sīlavato yvāyaṃ ‘‘kataṃ vata mayā pāpaṃ, kataṃ luddaṃ, kataṃ kibbisa’’nti dussīlassa vippaṭisāro uppajjati, so na hoti. Sīlañca nāmetaṃ appamādādhiṭṭhānato, bhogabyasanādiparihāramukhena mahato atthassa sādhanato, maṅgalabhāvato, paramaṃ sotthiṭṭhānaṃ. Nihīnajaccopi sīlavā khattiyamahāsālādīnaṃ pūjanīyo hotīti kulasampattiṃ atiseti sīlasampadā, ‘‘taṃ kiṃ maññasi mahārāja, idha te assa dāso kammakaro’’tiādi (dī. ni. 1.183) vakkhamānasāmaññasuttavacanañcettha sādhakaṃ, corādīhi asādhāraṇato, paralokānugamanato, mahapphalabhāvato, samathādiguṇādhiṭṭhānato ca bāhiradhanaṃ sāpateyyaṃ atiseti sīlaṃ. Paramassa cittissariyassa adhiṭṭhānabhāvato khattiyādīnamissariyaṃ atiseti sīlaṃ. Sīlanimittañhi taṃtaṃsattanikāyesu sattānamissariyaṃ, vassasatādidīghappamāṇato ca jīvitato ekāhampi sīlavato jīvitassa visiṭṭhatāvacanato, satipi jīvite sikkhānikkhipanassa maraṇatāvacanato ca sīlaṃ jīvitato visiṭṭhataraṃ. Verīnampi manuññabhāvāvahanato, jarārogavipattīhi anabhibhavanīyato ca rūpasampattiṃ atiseti sīlaṃ. Pāsādahammiyādiṭṭhānappabhede rājayuvarājasenāpatiādiṭhānavisese ca sukhavisesādhiṭṭhānabhāvato atiseti sīlaṃ. Sabhāvasiniddhe santikāvacarepi bandhujane, mittajane ca ekantahitasampādanato, paralokānugamanato ca atiseti sīlaṃ. ‘‘Na taṃ mātā pitā kayirā’’tiādi (dha. pa. 43) vacanañcettha sādhakaṃ. Tathā hatthiassarathapattibalakāyehi, mantāgadasotthānapayogehi ca durārakkhānamanāthānaṃ attādhīnato, anaparādhīnato, mahāvisayato ca ārakkhabhāvena sīlameva visiṭṭhataraṃ. Tenevāha ‘‘dhammo have rakkhati dhammacāri’’ntiādi (theragā. 303; jā. 1.10.102). Evamanekaguṇasamannāgataṃ sīlanti paccavekkhantassa aparipuṇṇā ceva sīlasampadā pāripūriṃ gacchati, aparisuddhā ca pārisuddhiṃ.
因是，守戒者不自诋毁，圣人亦不非议，戒律与恶趣之惧不存在，故圣者由众生所称赞曰‘守戒之人乃良善法’。反之，守戒者若生‘我所为何恶，何丑陋，何可鄙’等恶行恶法之不悦，恰恰不会如此。戒者之戒，依正念坚固，不由嗜欲恶习等所破坏，是大利益之根基、吉祥之因，究竟安全之所依。即使是卑贱出身者，只要守戒具足，亦受贵族、长者敬重，此乃世家荣耀。正如经中言‘尊王大人，尔奴仆罪犯何如’等，此处即具足世间财富之戒。《梵网经》亦说：守戒者异于贼盗，能得来世，得大福德，精进具足定、慧等诸种功德，且外财亦俱足。守戒者能摄持众生，所依长久较他人更最胜。戒之缘由，即调伏森罗万象众生，历时百载之久生命，守戒者之生命为最殊胜。戒亦胜于诸众敌人之威胁，更能摧破衰老疾病等诸障碍，胜于色界所行诸善业。于府邸宫殿、太子御力将帅等所设，使人安乐之种种场所，守戒者生于其间，境界殊胜。君臣宾客之中及亲族友人间，能一心爱护他人，转生于天界亦为殊胜戒者。经中言‘母父不得作此恶’等言乃励人守戒之语。又如大象驾车、军队保护时，能令无忧、无冤家，守戒者因护持戒律，自身最为殊胜。世尊也云‘法护持践行者，法即护持其身’。如此多种功德具足之戒，令审视戒者戒虽未尽，但逐渐趋向圆满，虽未纯净，但趋于纯净。
Sace panassa dīgharattaṃ paricayena sīlapaṭipakkhadhammā dosādayo antarantarā uppajjeyyuṃ, tena bodhisattapaṭiññena evaṃ paṭisañcikkhitabbaṃ ‘‘nanu tayā bodhāya paṇidhānaṃ kataṃ, sīlavekallena ca na sakkā na ca sukarā lokiyāpi sampattiyo pāpuṇituṃ, pageva lokuttarā’’ti. Sabbasampattīnamaggabhūtāya sammāsambodhiyā adhiṭṭhānabhūtena sīlena paramukkaṃsagatena bhavitabbaṃ, tasmā ‘‘kikīva aṇḍa’’ntiādinā (dī. ni. aṭṭha. 1.7; visuddhi. 1.19) vuttanayena sammadeva sīlaṃ rakkhantena suṭṭhu tayā pesalena bhavitabbaṃ.
若守戒久而亲近戒行，罪恚等间断生起，则应以菩萨誓愿自勉勉励，谓因戒之力量，世间利益难以获得，更难世出利益，只可成就出世无上菩提。诸种一切圆满功德之根本，乃正觉之坚定，皆需以戒为基础，故当正守戒律，正如经典及注释所言‘若如鸡蛋般脆弱’，唯有坚固守戒，方能成就菩提。
Apica tayā dhammadesanāya yānattaye sattānamavatāraṇaparipācanāni kātabbāni, sīlavekallassa ca vacanaṃ na paccetabbaṃ hoti, asappāyāhāravicārassa viya vejjassa tikicchanaṃ, tasmā ‘‘kathāhaṃ saddheyyo hutvā sattānamavatāraṇaparipācanāni kareyya’’nti sabhāvaparisuddhasīlena bhavitabbaṃ. Kiñca jhānādiguṇavisesayogena me sattānamupakārakaraṇasamatthatā, paññāpāramīādiparipūraṇañca jhānādayo guṇā ca sīlapārisuddhiṃ vinā na sambhavantīti sammadeva sīlaṃ sodhetabbaṃ.
复次，彼为讲说法门，利益众生，应做度化众生之善巧方便言说，而无不当之言语，犹如医者治疗疾病，宜以合宜语言利益众生。故应守清净戒律。且因禅定等种种功德之合持，能利益众生，智慧波罗蜜等之圆满，及此诸德无不依戒纯净而获得，于是当精进修习戒律。
Tathā ‘‘sambādho gharāvāso rajopatho’’tiādinā (dī. ni. 1.111; ma. ni. 1.291, 371; 2.10; 3.13, 218; saṃ. ni. 2.154; 5.1002; a. ni. 10.99; netti. 94) gharāvāse, ‘‘aṭṭhikaṅkalūpamā kāmā’’tiādinā (ma. ni. 1.234; 2.42; pāci. 417; cūḷani. 147) ‘‘mātāpi puttena vivadatī’’tiādinā (ma. ni. 1.168) ca kāmesu, ‘‘seyyathāpi puriso iṇaṃ ādāya kammante payojeyyā’’tiādinā (ma. ni. 1.426) kāmacchandādīsu ādīnavadassanapubbaṅgamā, vuttavipariyāyena ‘‘abbhokāso pabbajjā’’tiādinā (dī. ni. 1.191, 398; ma. ni. 1.291, 371; 2.10; 3.13, 218; saṃ. ni. 1.291; saṃ. ni. 5.1002; a. ni. 10.99; netti. 98) pabbajjādīsu ānisaṃsāpaṭisaṅkhāvasena nekkhammapāramiyaṃ paccavekkhaṇā kātabbā. Ayamettha saṅkhepo, vitthāro pana dukkhakkhandhaāsivisopamasuttādi (ma. ni. 1.163, 175; saṃ. ni. 4.238) vasena veditabbo.
如经及论注中‘相连之家宅、道路’等语，指家庭住处；‘八钵骨髓状之欲’等喻指欲界之种种烦恼；‘母子相争’等恐恶行为；‘人以猪耳取子用于行役’喻丑恶情形，皆谓欲欲之蔓延为恶之先导。经中又以相反之语‘出家之空旷道场’论及出家道场戒律修持，须详察出离道德。此处大略如此，详见《苦蕴及疾病喻经》等。
Tathā ‘‘paññāya vinā dānādayo dhammā na visujjhanti, yathāsakaṃ byāpārasamatthā ca na hontī’’ti paññāya guṇā manasi kātabbā. Yatheva hi jīvitena vinā sarīrayantaṃ na sobhati, na ca attano kiriyāsu paṭipattisamatthaṃ hoti. Yathā ca cakkhādīni indriyāni viññāṇena vinā yathāsakaṃ visayesu kiccaṃ kātuṃ nappahonti, evaṃ saddhādīni indriyāni paññāya vinā sakakiccapaṭipattiyamasamatthānīti pariccāgādipaṭipattiyaṃ paññā padhānakāraṇaṃ. Ummīlitapaññācakkhukā hi mahāsattā bodhisattā attano aṅgapaccaṅgānipi datvā anattukkaṃsakā, aparavambhakā ca honti, bhesajjarukkhā viya vikapparahitā kālattayepi somanassajātā. Paññāvasena hi upāyakosallayogato pariccāgo parahitapavattiyā dānapāramibhāvaṃ upeti. Attatthañhi dānaṃ muddhasadisaṃ [vuddhisadisaṃ (dī. ni. ṭī. 1.7)] hoti.
又如‘无智慧则施与等法不纯净，犹如行商不成其业’等，智慧德业应于心中而行。譬如生命无身躯不显华美，行止失本末不称职；如眼等根无识知，不能适度从事事业。信等根无智慧不可成就合宜业。智慧为舍弃等行为之主因。大士菩萨智慧犹如开眼能护己躯，虽遭无知毁谤，仍无退失，似药树渐生甘露安乐。智慧辅以方便善巧，舍弃利他为施波罗蜜之根本。对自利而言施亦为增益。
Tathā paññāya abhāvena taṇhādisaṃkilesāviyogato sīlassa visuddhiyeva na sambhavati, kuto sabbaññuguṇādhiṭṭhānabhāvo. Paññavā eva ca gharāvāse kāmaguṇesu saṃsāre ca ādīnavaṃ, pabbajjāya jhānasamāpattiyaṃ nibbāne ca ānisaṃsaṃ suṭṭhu sallakkhento pabbajitvā jhānasamāpattiyo nibbattetvā nibbānaninno, pare ca tattha patiṭṭhapeti.
因此，由于智慧的缺乏，渴爱等烦恼的分别断灭不可能发生，故仅凭戒行为清净亦难成就；更何况世尊智慧的坚定不移呢？智慧具足者在家生活中，因贪欲烦恼而陷于轮回；出家后，转向禅定的集会，以及涅槃的因缘，明了认识而正当修习；已出家者，透过禅定的集会而涅槃，涅槃的境界中安住，继而稳定于此，持续坚立。
Vīriyañca paññārahitaṃ yathicchitamatthaṃ na sādheti durārambhabhāvato. Anārambhoyeva hi durārambhato seyyo, paññāsahitena pana vīriyena na kiñci duradhigamaṃ upāyapaṭipattito. Tathā paññavā eva parāpakārādīnamadhivāsakajātiyo hoti, na duppañño. Paññāvirahitassa ca parehi upanītā apakārā khantiyā paṭipakkhameva anubrūhenti. Paññavato pana te khantisampattiyā anubrūhanavasena assā thirabhāvāya saṃvattanti. Paññavā eva tīṇipi saccāni tesaṃ kāraṇāni paṭipakkhe ca yathābhūtaṃ jānitvā paresaṃ avisaṃvādako hoti. Tathā paññābalena attānamupatthambhetvā dhitisampadāya sabbapāramīsu acalasamādānādhiṭṭhāno hoti. Paññavā eva ca piyamajjhattaverivibhāgamakatvā sabbattha hitūpasaṃhārakusalo hoti. Tathā paññāvasena lābhālābhādilokadhammasannipāte nibbikāratāya majjhatto hoti. Evaṃ sabbāsaṃ pāramīnaṃ paññāva pārisuddhihetūti paññāguṇā paccavekkhitabbā.
精进若无智慧，则随心所欲而不得正法，因其缺乏坚决的勇猛心。没有勇猛则更加难成就正法，但即使无智慧，只要有勇猛也不会无所成就，能依正道修行求得成果。智慧者是恶业之类的强有力的治理者，非愚痴者。无智慧者，则被人引入恶道，不住宽容而陷入反面。智慧者则因具足忍耐力，如登山时稳固脚步般，稳如磐石。同时，智慧者明了三法真理及其因缘，真实了解因果，相应守护不与他人争辩。依智慧的力量，自己持护自身，因坚固正念而对诸多度德品具足坚定的安立。智慧者善于在情爱与恨恶等烦恼中保持中道利益，广泛作大利众之事。因此智慧者于因缘和合的世俗法中不生厌倦，居于中道。不难见，所有波罗蜜中，智慧波罗蜜是清净根本，故应特别重视智慧资具。
Apica paññāya vinā na dassanasampatti, antarena ca diṭṭhisampadaṃ na sīlasampadā, sīladiṭṭhisampadārahitassa ca na samādhisampadā, asamāhitena ca na sakkā attahitamattampi sādhetuṃ, pageva ukkaṃsagataṃ parahitanti. ‘‘Nanu tayā parahitāya paṭipannena sakkaccaṃ paññāpārisuddhiyā āyogo karaṇīyo’’ti bodhisattena attā ovaditabbo. Paññānubhāvena hi mahāsatto caturadhiṭṭhānādhiṭṭhito catūhi saṅgahavatthūhi lokaṃ anuggaṇhanto satte niyyānamagge avatāreti, indriyāni ca nesaṃ paripāceti. Tathā paññābalena khandhāyatanādīsu pavicayabahulo pavattinivattiyo yāthāvato parijānanto dānādayo guṇavisese nibbedhabhāgiyabhāvaṃ nayanto bodhisattasikkhāya paripūrakārī hotīti evamādinā anekākāravokāre paññāguṇe vavatthapetvā paññāpāramī anubrūhetabbā.
即使没有智慧，也难以获得正确的见解，且无从获得正见一切工作的完成；缺乏正见和戒德，则无从成就定力；没有禅定时，连自他利益皆难成就，反而伤害他人。故菩萨应以纯净智慧专注自修。具智慧的伟大众生，四法正见庄严，凭借四种集合，护持众生出离轮回，并能圆满彼等根识；凭此智慧，能准确辨识蕴、界、识、处，往来无碍，明了存在与非存在，有如布施等福德特质，以其智慧禅修菩萨行，足以成就菩萨学业。依此模式，应如是详细论述智慧资具，勉励成就智慧波罗蜜。
Tathā dissamānapārānipi lokiyāni kammāni nihīnavīriyena pāpuṇitumasakkuṇeyyāni, agaṇitakhedena pana āraddhavīriyena duradhigamaṃ nāma natthi. Nihīnavīriyo hi ‘‘saṃsāramahoghato sabbasatte santāressāmī’’ti ārabhitumeva na sakkuṇoti. Majjhimo pana ārabhitvāna antarāvosānamāpajjati. Ukkaṭṭhavīriyo pana attasukhanirapekkho ārabhitvā pāramadhigacchatīti vīriyasampatti paccavekkhitabbā.
此外，世间亦展示出智慧势力的表现，由无精进者难以达成善业，若无数目限制，只有有始有终的精进才可达成难成的功德。缺乏精进者就无法开始断灭轮回苦海，正如无从发展出断灭因缘。中等精进者则起始良好，但后继乏力，陷入中断。极端的精进者，以超脱自身之乐为念，能证道究竟。精进成就理应被重视。
Apica ‘‘yassa attano eva saṃsārapaṅkato samuddharaṇatthamārambho, tassāpi vīriyassa sithilabhāvena manorathānaṃ matthakappatti na sakkā sambhāvetuṃ, pageva sadevakassa lokassa samuddharaṇatthaṃ katābhinīhārenā’’ti ca ‘‘rāgādīnaṃ dosagaṇānaṃ mattamahānāgānamiva dunnivāraṇabhāvato, tannidānānañca kammasamādānānaṃ ukkhittāsikavadhakasadisabhāvato, tannimittānañca duggatīnaṃ sabbadā vivaṭamukhabhāvato, tattha niyojakānañca pāpamittānaṃ sadā sannihitabhāvato, tadovādakāritāya ca vasalassa puthujjanabhāvassa sati sambhave yuttaṃ sayameva saṃsāradukkhato nissaritu’’nti ca ‘‘micchāvitakkā vīriyānubhāvena dūrī bhavantī’’ti ca ‘‘yadi pana sambodhiṃ attādhīnena vīriyena sakkā samadhigantuṃ, kimettha dukkara’’nti ca evamādinā nayena vīriyaguṇā paccavekkhitabbā.
此外，如若以因自我出离生死轮回为起点的精进松懈，则渴望难以成就，恰似天界神祇以脱离轮回为念，若松懈则目标不能实现。因欲等烦恼与嗔恨如众多巨龙，难以断绝，且其因果业报如同剧毒之刺刀，一旦因缘具足，则助长恶趣；恶缘和坏行导致清净道理难以长存。于是，凡夫常随恶趣，因受其影响而难以真实断除轮回之苦。无明妄念以弱精进导致远离正道。若能凭自觉之根本精进，原则上必可成就究竟觉悟。由此，以此理路推究精进之德。
Tathā ‘‘khanti nāmāyaṃ niravasesaguṇapaṭipakkhassa kodhassa vidhamanato guṇasampādane sādhūnaṃ appaṭihatamāyudhaṃ, parābhibhavane samatthānamalaṅkāro, samaṇabrāhmaṇānaṃ balasampadā, kodhaggivinayanā udakadhārā, kalyāṇakittisaddassa sañjātideso, pāpapuggalānaṃ vacīvisavūpasamakaro mantāgado, saṃvare ṭhitānaṃ paramā dhīrapakati, gambhīrāsayatāya sāgaro, dosamahāsāgarassa velā, apāyadvārassa pidhānakavāṭaṃ devabrahmalokānaṃ ārohaṇasopānaṃ, sabbaguṇānamadhivāsabhūmi, uttamā kāyavacīmanovisuddhī’’ti manasi kātabbaṃ. Apica ‘‘ete sattā khantisampattiyā abhāvato idhaloke tapanti, paraloke ca tapanīyadhammānuyogato’’ti ca ‘‘yadipi parāpakāranimittaṃ dukkhaṃ uppajjati, tassa pana dukkhassa khettabhūto attabhāvo, bījabhūtañca kammaṃ mayāva abhisaṅkhata’’nti ca ‘‘tassa ca dukkhassa āṇaṇyakaraṇameta’’nti ca ‘‘apakārake asati kathaṃ mayhaṃ khantisampadā sambhavatī’’ti ca ‘‘yadipāyaṃ etarahi apakārako , ayaṃ nāma pubbe anena mayhaṃ upakāro kato’’ti ca ‘‘apakāro eva vā khantinimittatāya upakāro’’ti ca ‘‘sabbepime sattā mayhaṃ puttasadisā, puttakatāparādhesu ca ko kujjhissatī’’ti ca ‘‘yena kodhabhūtāvesena ayaṃ mayhaṃ aparajjhati, svāyaṃ kodhabhūtāveso mayā vinetabbo’’ti ca ‘‘yena apakārena idaṃ mayhaṃ dukkhaṃ uppannaṃ, tassa ahampi nimitta’’nti ca ‘‘yehi dhammehi apakāro kato, yattha ca kato, sabbepi te tasmiṃyeva khaṇe niruddhā, kassidāni kena kopo kātabbo’’ti ca ‘‘anattatāya sabbadhammānaṃ ko kassa aparajjhatī’’ti ca paccavekkhantena khantisampadā brūhetabbā.
如是忍耐，乃是解决未约束之嗔恚的善法盾牌，是制服敌手的利器，为修行者和婆罗门力量之根基，且如流水一般流入修正纪律之中，净化善名之所产生，也带来坏人言辞的淡化，守节者之最高智慧与勇猛，如深海的深广，乃驱散嗔恚及其浩大之苦海的时期，关闭堕落之门，乃诸天梵天登阶梯台之基石，居于其上者，赖此善法得以成熟，令身语净洁无比。应当于意中思量此点。此外，善众因缺乏忍耐力，在世间受苦，来世则必因受苦法而炼苦；虽苦由恶因所致，但苦的根本是个体本性，由我所造之业所种下。该苦令生难忍之苦恼。无善果时缘何生忍耐力呢？即使此善缘乃前世为我所作之善行，善行亦因忍耐而生。忍耐之因，亦即善因。所有众生为我如同子女，子女过失谁会怨恨呢？由此，当我因嗔恚生怒时，应自制此怒；由不善行所生苦亦为我所起之根因，我亦难逃此果报。所造恶业虽多，但皆于当时瞬间断灭，今应思量此理。世间诸法无我，谁能为谁造怨呢？思量此由忍耐修持而生的理路，菩萨应深思忍耐力之修行。
Yadi panassa dīgharattaṃ paricayena parāpakāranimittako kodho cittaṃ pariyādāya tiṭṭheyya, tena iti paṭisañcikkhitabbaṃ ‘‘khanti nāmesā parāpakārassa paṭipakkhapaṭipattīnaṃ paccupakārakāraṇa’’nti ca ‘‘apakāro ca mayhaṃ dukkhuppādanena dukkhupanisāya saddhāya, sabbaloke anabhiratisaññāya ca paccayo’’ti ca ‘‘indriyapakatiresā, yadidaṃ iṭṭhāniṭṭhavisayasamāyogo, tattha aniṭṭhavisayasamāyogo mayhaṃ na siyāti taṃ kutettha labbhā’’ti ca ‘‘kodhavasiko satto kodhena ummatto vikkhittacitto, tattha kiṃ paccapakārenā’’ti ca ‘‘sabbepime sattā sammāsambuddhena orasaputtā viya paripālitā, tasmā na tattha mayā cittakopo kātabbo’’ti ca ‘‘aparādhake ca sati guṇe guṇavati mayā kopo na kātabbo’’ti ca ‘‘asati guṇe kassacipi guṇassābhāvato visesena karuṇāyitabbo’’ti ca ‘‘kopena mayhaṃ guṇayasā nihīyantī’’ti ca ‘‘kujjhanena mayhaṃ dubbaṇṇadukkhaseyyādayo sapattakantā āgacchantī’’ti ca ‘‘kodho ca nāmāyaṃ sabbadukkhāhitakārako sabbasukhahitavināsako balavā paccatthiko’’ti ca ‘‘sati ca khantiyā na koci paccatthiko’’ti ca ‘‘aparādhakena aparādhanimittaṃ yaṃ dukkhaṃ āyatiṃ laddhabbaṃ, sati ca khantiyā mayhaṃ tadabhāvo’’ti ca ‘‘cintentena, kujjhantena ca mayā paccatthikoyeva anuvattito’’ti ca ‘‘kodhe ca mayā khantiyā abhibhūte tassa dāsabhūto paccatthiko sammadeva abhibhūto’’ti ca ‘‘kodhanimittaṃ khantiguṇapariccāgo mayhaṃ na yutto’’ti ca ‘‘sati ca kodhe guṇavirodhapaccanīkadhamme kathaṃ me sīlādidhammā pāripūriṃ gaccheyyuṃ, asati ca tesu kathāhaṃ sattānaṃ upakārabahulo paṭiññānurūpaṃ uttamaṃ sampattiṃ pāpuṇissāmī’’ti ca ‘‘khantiyā ca sati bahiddhā vikkhepābhāvato samāhitassa sabbe saṅkhārā aniccato dukkhato sabbe dhammā anattato nibbānaṃ asaṅkhatāmatasantapaṇītatādibhāvato nijjhānaṃ khamanti, ‘buddhadhammā ca acinteyyāparimeyyappabhavā’ti’’, tato ca ‘‘anulomikakhantiyaṃ ṭhito ‘kevalā ime attattaniyabhāvarahitā dhammamattā yathāsakaṃ paccayehi uppajjanti vinassanti, na kutoci āgacchanti, na kuhiñci gacchanti, na ca katthaci patiṭṭhitā, na cettha koci kassaci byāpāro’ti ahaṃkāramamaṃkārānadhiṭṭhānatā nijjhānaṃ khamati, yena bodhisatto bodhiyā niyato anāvattidhammo hotī’’ti evamādinā khantipāramiyā paccavekkhaṇā veditabbā.
如果长久地因习染而起的怨恨，因外道行恶为因而怀恨心，缠绕于心，不肯离去，应当对此反复思惟：所谓“耐心是对外道恶行对立行为的坚决反应”和“我的无益于苦果之生的担负，是以信为因，是诸世界无嗜心的条件”；又思惟“根感官之过越，即喜恶相感官之联合，若无不良境界之结合，何由得此？”；又思惟“因嗔恚而生之心性，暴怒狂乱，内心心散，彼处怎能有相应之因果？”；又思惟“诸众生均以正觉同体儿子一般受护持，故此我不应在彼心中生嗔恚”；又思惟“于有过者时有美德，我当不生嗔恨”；又思惟“于无美德者，因其无德殊异，应以慈悲为怀”；又思惟“嗔恚中我之美德绝灭”；又思惟“因闹扰而来诸恶行及苦疾类之患胁迫我”；又思惟“此嗔恚乃名为一切苦之根源，毁坏一切乐事，极具威力之外因”；又思惟“以念及耐心为导，无物可作其对治”；又思惟“因有过者而起过失之苦，应以念及耐心灭除该苦”；又思惟“我以思虑及暴怒为因，心对彼苦患紧随不舍”；又思惟“我因嗔恚，以耐心克服时，心甘顺彼而且滋生正当之感受”；又思惟“嗔恚因而弃舍耐心之美德，我不应如此”；又思惟“耐心对应嗔恚之相反性质”；又思惟“若我以嗔恚作缘，如何令戒律诸法得以圆满？若无此，吾于众生为大加利益，依愿成就最上美德之功业”；又思惟“由耐心及念远离分别波动，诸念俱灭，诸造作法无常苦无我，涅槃是无数量、不垢净、妙乐等诸性质之寂灭”，又思惟“佛法不可思议，无边无际究竟光明”；复思惟“顺行耐心坚固，唯有此是唯一于自性诸法无染无执且依因缘条件生灭不已，未生者不至此，已生者不退此，不居此，无有他处交易”等，譬如菩提士为觉道所定，体悟此故，耐心波罗蜜应当审察观察。
Tathā ‘‘saccena vinā sīlādīnamasambhavato, paṭiññānurūpapaṭipattiyā abhāvato, saccadhammātikkame ca sabbapāpadhammānaṃ samosaraṇabhāvato, asaccasandhassa appaccayikabhāvato, āyatiñca anādeyyavacanatāvahanato, sampannasaccassa sabbaguṇādhiṭṭhānabhāvato, saccādhiṭṭhānena sabbasambodhisambhārānaṃ pārisuddhipāripūrisamanvāyato, sabhāvadhammāvisaṃvādanena sabbabodhisambhārakiccakaraṇato , bodhisattapaṭipattiyā ca parinipphattito’’tiādinā saccapāramiyā sampattiyo paccavekkhitabbā.
又应观察真谛波罗蜜之圆满，以正念持戒等众德为根本，因无真谛故行不成，且与正业不相应，同时超越诸恶法，远离不真实之幻境，除灭一切障碍，并以完整真谛为正处，具足一切功德坚固根本，因真理之坚固坚定故，成就诸佛之圆满功德，实现诸佛之圆满使命，圆满自性真实法之利益，由菩提士之契行为本，故真谛波罗蜜成就应当如是观察。
Tathā ‘‘dānādīsu daḷhasamādānaṃ, tappaṭipakkhasannipāte ca nesaṃ acalādhiṭṭhānaṃ, tattha ca dhīravīrabhāvaṃ vinā na dānādisambhārā sambodhinimittā sambhavantī’’tiādinā adhiṭṭhānaguṇā paccavekkhitabbā.
又应思惟诸坚定决心波罗蜜，遍涵布施等功德，恒有坚定不动之意志，且无动摇不安之心，定立坚固心志，因无明及愚痴故不生，若无此心，布施等功德因缘不感现，故须观察坚定心之功德如是。
Tathā ‘‘attahitamatte avatiṭṭhantenāpi sattesu hitacittataṃ vinā na sakkā idhalokaparalokasampattiyo pāpuṇituṃ, pageva sabbasatte nibbānasampattiyaṃ patiṭṭhāpetukāmenā’’ti ca ‘‘pacchā sabbasattānaṃ lokuttarasampattimākaṅkhantena idāni lokiyasampattimākaṅkhā yuttarūpā’’ti ca ‘‘idāni āsayamattena paresaṃ hitasukhūpasaṃhāraṃ kātumasakkonto kadā payogena taṃ sādhayissāmī’’ti ca ‘‘idāni mayā hitasukhūpasaṃhārena saṃvaddhitā pacchā dhammasaṃvibhāgasahāyā mayhaṃ bhavissantī’’ti ca ‘‘etehi vinā na mayhaṃ bodhisambhārā sambhavanti, tasmā sabbabuddhaguṇavibhūtinipphattikāraṇattā mayhaṃ ete paramaṃ puññakkhettaṃ anuttaraṃ kusalāyatanaṃ uttamaṃ gāravaṭṭhāna’’nti ca ‘‘savisesaṃ sabbesupi sattesu hitajjhāsayatā paccupaṭṭhapetabbā, kiñca karuṇādhiṭṭhānatopi sabbasattesu mettā anubrūhetabbā. Vimariyādīkatena hi cetasā sattesu hitasukhūpasaṃhāraniratassa tesaṃ ahitadukkhāpanayanakāmatā balavatī uppajjati daḷhamūlā, karuṇā ca sabbesaṃ buddhakārakadhammānaṃ ādi caraṇaṃ patiṭṭhā mūlaṃ mukhaṃ pamukha’’nti evamādinā mettāguṇā paccavekkhitabbā.
又应思惟即使身陷于自身之利伤而未跌倒者，亦不能于诸众生中生起护持众生之心，此乃不可生善向解脱成就之缘故。复应思惟“今诸众生正生于欲求超越世间之功德，尚能对此生随欲之功德意乐，何时勤修布施等行，终令成就？”又思惟“今我护持诸利伤善法，后当成就法之分持者，与我同修共进”；又思惟“无有此心，弗成菩提功德，故以诸佛所具之功德及光明为根本，我当竭力精进，贯注尊敬”；又应将心纯正安立于诸众生利益，且以慈悲为本，喜乐柔顺；因动摇等恶念，众生心中生有谬误，导致生苦难脱之根源极深；慈悲为种子，是诸佛教法之本，慈悲为门首者。由此应当观思慈悲波罗蜜。
Tathā ‘‘upekkhāya abhāve sattehi katā vippakārā cittassa vikāraṃ uppādeyyuṃ, sati ca cittavikāre dānādisambhārānaṃ sambhavo eva natthī’’ti ca ‘‘mettāsinehena sinehite citte upekkhāya vinā sambhārānaṃ pārisuddhi na hotī’’ti ca ‘‘anupekkhako saṅkhāresu puññasambhāraṃ, tabbipākañca sattahitatthaṃ pariṇāmetuṃ na sakkotī’’ti ca upekkhāya abhāve deyyadhammapaṭiggāhakānaṃ vibhāgamakatvā pariccajituṃ na sakkotī’’ti ca ‘‘upekkhārahitena jīvitaparikkhārānaṃ, jīvitassa vā antarāyaṃ amanasikaritvā sīlavisodhanaṃ kātuṃ na sakkā’’ti ca tathā ‘‘upekkhāvasena aratiratisahasseva nekkhammabalasiddhito, upapattito ikkhanavaseneva sabbasambhārakiccanipphattito, accāraddhavīriyassa anupekkhane padhānakiccākaraṇato, upekkhato eva titikkhānijjhānasambhavato, upekkhāvasena sattasaṅkhārānaṃ avisaṃvādanato, lokadhammānaṃ ajjhupekkhanena samādinnadhammesu acalādhiṭṭhānasiddhito, parāpakārādīsu anābhogavaseneva mettāvihāranipphattitoti sabbasambodhisambhārānaṃ samādānādhiṭṭhānapāripūrinipphattiyo upekkhānubhāvena sampajjantī’’ti evamādinā nayena upekkhāpāramī paccavekkhitabbā. Evaṃ apariccāgapariccāgādīsu yathākkamaṃ ādīnavānisaṃsapaccavekkhaṇā dānādipāramīnaṃ paccayoti daṭṭhabbaṃ.
又思惟若无平等心，众生即生对心染污染之变异，因无念而心波动不宁，布施等功德亦无缘成就。又思惟若心中有人含嗔恚爱憎，则必不能于众生之行苦善中获得圆满。又若无平等心，其因缘功德不能生起，故不能转变七众生以致利益。又思惟无平等心，舍弃教法受持时，不堪任施舍，亦不宜解脱苦难。又应思惟若无平等，则生活障碍多，行持戒净难，故难修净根。又思惟平等心力似千犀利剑，已成出离之根本，已生诸功德皆因平等，依止强力善巧之努力，得遇平等能生忍辱得安止，故平等至为重要。以平等心忤世间法，则心立定不动，是坚固正念所导，能完善舍戒定慧三学。由此应知平等波罗蜜行。
Tathā saparikkhārā pañcadasa caraṇadhammā pañca ca abhiññāyo. Tattha caraṇadhammā nāma sīlasaṃvaro, indriyesu guttadvāratā, bhojane mattaññutā jāgariyānuyogo, satta saddhammā, cattāri jhānāni ca. Tesu sīlādīnaṃ catunnaṃ terasapi dhutaṅgadhammā, appicchatādayo ca parikkhārā. Saddhammesu saddhāya buddhadhammasaṅghasīlacāgadevatupasamānussati lūkhapuggalaparivajjanā, siniddhapuggalasevanā, sampasādanīyadhammapaccavekkhaṇā, tadadhimuttatā ca parikkhārā. Hirottappānaṃ akusalādīnavapaccavekkhaṇā, apāyādīnavapaccavekkhaṇā , kusaladhammūpatthambhabhāvapaccavekkhaṇā, hirottapparahitapuggalaparivajjanā, hirottappasampannapuggalasevanā, tadadhimuttatā ca. Bāhusaccassa pubbayogo, paripucchakabhāvo, saddhammābhiyogo, anavajjavijjāṭṭhānādiparicayo, paripakkindriyatā, kilesadūrībhāvo, appassutapuggalaparivajjanā bahussutapuggalasevanā, tadadhimuttatā ca. Vīriyassa apāyabhayapaccavekkhaṇā, gamanavīthipaccavekkhaṇā, dhammamahattapaccavekkhaṇā, thinamiddhavinodanā, kusītapuggalaparivajjanā, āraddhavīriyapuggalasevanā, sammappadhānapaccavekkhaṇā, tadadhimuttatā ca. Satiyā satisampajaññaṃ, muṭṭhassatipuggalaparivajjanā upaṭṭhitassatipuggalasevanā, tadadhimuttatā ca. Paññāya paripucchakabhāvo, vatthuvisadakiriyā, indriyasamattapaṭipādanā, duppaññapuggalaparivajjanā, paññavantapuggalasevanā, gambhīrañāṇacariyasuttantapaccavekkhaṇā, dhammamahattapaccavekkhaṇā, tadadhimuttatā ca. Catunnaṃ jhānānaṃ sīlādicatukkaṃ, aṭṭhatiṃsāya ārammaṇesu pubbabhāgabhāvanā, āvajjanādivasībhāvakaraṇañca parikkhārā.
又应思惟十五种修行法及五种神通。修行法名为持戒严格、感官守护、饮食有度、勤勉精进、七种正法、四禅。此中持戒诸法有十三项清净习炼，包括节欲等五种修行法。正法中以信为根本，包括对佛法僧施礼如三宝、远离恶人、亲近善人、不断净察所行、以智慧力成就，皆属修行法。对嗔恚忧惧及恶因的观察；对恶道怖畏的内省；对善法坚固之观察；脱离嗔恚恶习之观察；远离恶人及亲近善人的习惯；皆属修行法。对精进之害怕恶趣、进退道路之正见、对法宏大具足之观察、驱除昏睡恶习、亲近善人、勤勉精进、正确努力等皆属修行。念念谨慎、具足正知及持正念人士之亲近，皆为修行法。以智慧之广泛涵养、智慧之澄净观照、调伏感官行为、远离愚痴不智之俗人、亲近智者，洞悉深奥知识及对法的宏大观察，诸诸均为修行；对四禅与其持戒净行，及三十三种境界之预先修习、驱除撒谎等障之功德，此即修行法。
Tattha sīlādīhi payogasuddhiyā sattānaṃ abhayadāne, āsayasuddhiyā āmisadāne, ubhayasuddhiyā dhammadāne samatthohotītiādinā caraṇādīnaṃ dānādisambhārapaccayatā yathārahaṃ niddhāretabbā. Ativitthārabhayena pana mayaṃ na vitthārayimha. Tathā sampatticakkādayopi dānādīnaṃ paccayoti veditabbā.
在此，应当如实说明以戒律等的实际应用净化之故，能够于众生施以无畏、心念纯净而施以饮食，以及二者兼备而施以法，诸种布施因缘等，依前文『等』序得以成立。但我等不宜过于广泛地展开论述，应当明了地认识布施诸因缘，亦应了知如成就眼根等缘起所确立的布施条件。
Ko saṃkilesoti ettha –
此中所谓『杂染』者，指什么？
Taṇhādīhi parāmaṭṭha-bhāvo tāsaṃ kilissanaṃ;
乃谓以渴爱等为主要之烦恼，搅染其心；
Sāmaññato visesena, yathārahaṃ vikappatā.
依其不同，分别论述，诸烦恼之转变如实见之；
Avisesena hi taṇhādīhi parāmaṭṭhabhāvo pāramīnaṃ saṃkileso. Visesena pana deyyadhammapaṭiggāhakavikappā dānapāramiyā saṃkileso. Sattakālavikappā sīlapāramiyā. Kāmabhavatadupasamesu abhiratianabhirativikappā nekkhammapāramiyā. ‘‘Ahaṃ mamā’’ti vikappā paññāpāramiyā. Līnuddhaccavikappā vīriyapāramiyā. Attaparavikappā khantipāramiyā. Adiṭṭhādīsu diṭṭhādivikappā saccapāramiyā. Bodhisambhāratabbipakkhesu dosaguṇavikappā adhiṭṭhānapāramiyā. Hitāhitavikappā mettāpāramiyā. Iṭṭhāniṭṭhavikappā upekkhāpāramiyā saṃkilesoti veditabbo.
无分别而言，渴爱等为最主要烦恼，乃为布施波罗蜜的杂染；但分别论者，应当知施主愿受果报的误解，乃为布施波罗蜜的杂染。若以时间分别，戒律波罗蜜杂染于七种时相；欲欲之熄灭及其欢喜与不欢喜的转变，乃为出离波罗蜜的杂染；有我我所之转变，乃为智慧波罗蜜的杂染；懈怠与昏沉之转变，乃为精进波罗蜜的杂染；自我过分转变，乃为忍辱波罗蜜的杂染；于所持等烦恼及其相转变，乃为真谛波罗蜜的杂染；于烦恼恶性转变，乃为精进波罗蜜的杂染；为利益与损害的转变，乃为慈悲波罗蜜的杂染；所欲与所不欲的转变，乃为舍波罗蜜的杂染，应如此分别认识。
Kiṃvodānanti –
所谓『何者伪言』者——
Taṇhādīhi aghātatā, rahitatā vikappānaṃ;
贪欲等为恶法之根本，其断绝即为不夹杂、无有扭曲；
Vodānanti vijāniyā, sabbāsameva tāsampi.
贪瞋痴等称之为根本，是一切烦恼之本，即使其他烦恼亦是如此。
Anupaghātā hi taṇhā māna diṭṭhi kodhu panāha makkha palāsa issāmacchariya māyā sāṭheyya thambha sārambha mada pamādādīhi kilesehi deyyapaṭiggāhakavikappādirahitā ca dānādipāramiyo parisuddhā pabhassarā bhavantīti.
若无贪欲，则无慢、无我见、无嗔恨、无嫉妒、无愤怒、无谄媚、无诽谤、无欺诈、无谎言、无戏弄、无骄慢及无疏忽等诸烦恼，所谓不堕入恶因果的持戒善行、布施等功德修习者，皆是清净光明之人。
Ko paṭipakkhoti –
问：谁为对治者？——
Akusalā kilesā ca, paṭipakkhā abhedato;
答：不善之烦恼即为其对治者，无断无裂；
Bhedato pana pubbepi, vuttā macchariyādayo.
然断裂则先前所说之贪瞋痴等烦恼即为其断裂者。
Avisesena hi sabbepi akusalā dhammā, sabbepi kilesā ca etāsaṃ paṭipakkhā. Visesena pana pubbe vuttā macchariyādayoti veditabbā. Apica deyyapaṭiggāhakadānaphalesu alobhādosāmohaguṇayogato lobhadosamohapaṭipakkhaṃ dānaṃ, kāyādidosattayavaṅkāpagamato lobhādipaṭipakkhaṃ sīlaṃ, kāmasukhaparūpaghātaattakilamathaparivajjanato dosattayapaṭipakkhaṃ nekkhammaṃ, lobhādīnaṃ andhīkaraṇato, ñāṇassa ca anandhīkaraṇato lobhādipaṭipakkhā paññā, alīnānuddhatañāyārambhavasena lobhādipaṭipakkhaṃ vīriyaṃ, iṭṭhāniṭṭhasuññatānaṃ khamanato lobhādipaṭipakkhā khanti, satipi paresaṃ upakāre, apakāre ca yathābhūtappavattiyā lobhādipaṭipakkhaṃ saccaṃ, lokadhamme abhibhuyya yathāsamādinnesu sambhāresu acalanato lobhādipaṭipakkhaṃ adhiṭṭhānaṃ, nīvaraṇavivekato lobhādipaṭipakkhā mettā, iṭṭhāniṭṭhesu anunayapaṭighaviddhaṃsanato, samappavattito ca lobhādipaṭipakkhā upekkhāti daṭṭhabbaṃ.
诸不善法皆为其对治法。必以特别之法辨识先前所说的诸如嗔恚等。又如在布施受法报中，因无贪无嗔无痴的美德相合而行布施，因此布施与贪嗔痴相对立。因三尸体及恶根等污染所起的贪欲相对立而生戒律；因破坏欲乐及安乐事物而行不净法，相对嗔恚；因因贪欲等所致之盲目，以及因智之不明而致之盲目，故警觉慧相对贪欲；因懈怠堕落及起犯戒等违规行为而对立于贪欲的精进；因忍耐各种好恶之空性而对立于贪欲的忍辱；因正知于他人善恶之真实运转而对立于贪欲的真诚；因从世间现象中、从所守持诸法之不动心而对立贪欲的坚决；因遮蔽烦恼而对立于贪欲之慈；因对所好所恶的非埋怨和非责备而对立于贪欲之舍；此等皆应观察。
Kā paṭipattīti –
何谓修行？
Dānākārādayo eva, uppāditā anekadhā;
唯有如布施之功德等多种行法产生。
Paṭipattīti viññeyyā, pāramīpūraṇakkame.
所谓修行者，应通达于修满波罗蜜之作用。
Dānapāramiyā hi tāva sukhūpakaraṇasarīrajīvitapariccāgena, bhayāpanayanena, dhammopadesena ca bahudhā sattānaṃ anuggahakaraṇaṃ paṭipatti. Tattha āmisadānaṃ abhayadānaṃ dhammadānanti dātabbavatthuvasena tividhaṃ dānaṃ. Tesu bodhisattassa dātabbavatthu ajjhattikaṃ, bāhiranti duvidhaṃ. Tattha bāhiraṃ annaṃ pānaṃ vatthaṃ yānaṃ mālā gandhaṃ vilepanaṃ seyyā āvasathaṃ padīpeyyanti dasavidhaṃ. Annādīnaṃ khādanīyabhojanīyādivibhāgena anekavidhañca. Tathā rūpārammaṇaṃ yāva dhammārammaṇanti ārammaṇato chabbidhaṃ. Rūpārammaṇādīnañca nīlādivibhāgena anekavidhaṃ. Tathā maṇikanakarajatamuttāpavāḷādikhettavatthuārāmādi dāsīdāsagomahiṃsādinānāvidhavatthūpakaraṇavasena anekavidhaṃ.
布施波罗蜜以放逸生活、度脱畏怖、讲说法义等多方面，对众生多方护持，是众生资粮的修行。其中俗日用布施、安慰解脱布施与法布施，称为三种布施。在此佛道士应行之布施，又分内外两类。外施如食饮、衣服、车马、花环、香气、涂敷、床榻、住处等十种。食饮依所食食物、食器、饮料等分别多种。又及诸对色相之爱好，亦有六种。诸如瑰宝、金属、银、铜、珊瑚、瓷器、田园庄园各类仆役、牛马、奴婢、杀生等具多种财物供养。
Tattha mahāpuriso bāhiraṃ vatthuṃ dento ‘‘yo yena atthiko, taṃ tasseva deti. Dento ca tassa atthiko’’ti sayameva jānanto ayācitopi deti, pageva yācito. Muttacāgo deti, no amuttacāgo. Pariyattaṃ deti, no apariyattaṃ. Sati deyyadhamme paccupakārasannissito na deti, asati deyyadhamme, pariyatte ca saṃvibhāgārahaṃ vibhajati. Na ca deti parūpaghātāvahaṃ satthavisamajjādikaṃ, nāpi kīḷanakaṃ, yaṃ anatthupasaṃhitaṃ, pamādāvahañca, na ca gilānassa yācakassa pānabhojanādiasappāyaṃ, pamāṇarahitaṃ vā deti, pamāṇayuttaṃ pana sappāyameva deti.
此时大人施与外物时，即为心中所欲者，必当授与。且施施者自知为他人所欲，若为请求，亦应受。施者舍施，应非强舍；若强舍，则非舍。应秉持完整施舍，非不整施。若有条件，须依所当付之事施予；若无条件，则需分一部分给受者。且不施与害他命者、不随师恶行者、不为祸害者、不具害己者、不施给嗜疾乞者饮食等薄劣之物。施与应如数恰当，不能多亦不能少，应施之物必是适当丰盛之物。
Tathā yācito gahaṭṭhānaṃ gahaṭṭhānucchavikaṃ deti, pabbajitānaṃ pabbajitānucchavikaṃ deti. Mātāpitaro ñātisālohitā mittāmaccā puttadāradāsakammakarāti etesu kassaci pīḷaṃ ajanento deti, na ca uḷāraṃ deyyadhammaṃ paṭijānitvā lūkhaṃ deti, na ca lābhasakkārasilokasannissito deti, na ca paccupakārasannissito deti, na ca phalapāṭikaṅkhī deti aññatra sammāsambodhiyā, na ca yācito, deyyadhammaṃ vā jigucchanto deti, na ca asaññatānaṃ yācakānaṃ akkosakaparibhāsakānampi apaviddhā dānaṃ deti, aññadatthu pasannacitto anukampanto sakkaccameva deti, na ca kotūhalamaṅgaliko hutvā deti, kammaphalameva pana saddahanto deti, nāpi yācake payirupāsanādīhi saṃkilametvā deti, aparikilamento eva pana deti, na ca paresaṃ vañcanādhippāyo, bhedādhippāyo vā dānaṃ deti, asaṃkiliṭṭhacittova deti, nāpi pharusavāco bhākuṭikamukho dānaṃ deti, piyavādī ca pana pubbabhāsī mihitasitavacano hutvā deti, yasmiṃ ce deyyadhamme uḷāramanuññatāya vā ciraparicayena vā gedhasabhāvatāya vā lobhadhammo adhimatto hoti, jānanto bodhisatto taṃ khippameva paṭivinodayitvā yācake pariyesetvāpi deti, yañca deyyavatthu parittaṃ, yācakopi paccupaṭṭhito, taṃ acintetvā api attānaṃ dhāvitvā dento yācakaṃ sammāneti yathā taṃ akittipaṇḍito, na ca mahāpuriso attano puttadāradāsakammakaraporise yācito te asaññāpite domanassappatte yācakānaṃ deti, sammadeva pana saññāpite somanassappatte deti, dento ca yakkharakkhasapisācādīnaṃ vā manussānaṃ vā kurūrakammantānaṃ jānanto na deti, tathā rajjampi tādisānaṃ na deti, ye lokassa ahitāya dukkhāya anatthāya paṭipajjanti, ye pana dhammikā dhammena lokaṃ pālenti, tesaṃ rajjadānaṃ deti. Evaṃ tāva bāhiradāne paṭipatti veditabbā.
如来所求者，赐予家庭居士的称为家庭居士赐予，赐予出家人的称为出家人赐予。父母亲戚朋友仇敌乡里奴婢工匠等众，虽未生怨而受此中某些压迫时，出家人赐予，非放弃义理而给污秽之物，非依赖利益、尊敬及世间形貌而赐，亦非依赖回报而赐，不求果报之外唯授正觉者，不为乞求者赐，非因憎厌而禁捐天神，不为未被认识乞讨者及辱骂攻击乞讨者施予，乃至他处心怀慈悲者，适时乐意授予，非因好奇不吉而施，因果行转时信顺赐予，亦不因以礼敬、供养乞求者而减少施舍，纯净而无杂念地赐与，不因他人欺骗、离间而作施，不凭粗恶之语、口交终止施舍，以赞语耽悦之长辈前言而赐。若对所赐珍宝因久闻恶习、贪欲强盛，觉悟菩萨当即放开其手，周寻乞求者而赐。又因天神护法受持此宝，乞求者亦悉知而供养，犹如对魔、魔众、天神伤害有守，自知坚决不令其受害。譬如对魔众，无论独处如何皆不施给，若被他人求时，则因此类乞求罕有施忍，故难施予如此物。对恐怖施舍如盗贼火灾水灾猛兽猛虎诸魔鬼鬼魅等众有害存在，当其恐怖如盾保护时应施。如此外施之法应当认识明了。
Ajjhattikadānampi dvīhākārehi veditabbaṃ. Kathaṃ? Yathā nāma koci puriso ghāsacchādanahetu attānaṃ parassa nissajjati, vidheyyabhāvaṃ upagacchati dāsabyaṃ, evameva mahāpuriso sambodhihetu nirāmisacitto sattānaṃ anuttaraṃ hitasukhaṃ icchanto attano dānapāramiṃ paripūretukāmo attānaṃ parassa nissajjati, vidheyyabhāvaṃ upagacchati yathākāmakaraṇīyataṃ, karacaraṇanayanādiaṅgapaccaṅgaṃ tena tena atthikānaṃ akampito alīno anuppadeti, na tattha sajjati, na saṅkocaṃ āpajjati yathā taṃ bāhiravatthusmiṃ. Tathā hi mahāpuriso dvīhākārehi bāhiravatthuṃ pariccajati yathāsukhaṃ paribhogāya vā yācakānaṃ, tesaṃ manorathaṃ pūrento attano vasībhāvāya vā. Tattha sabbena sabbaṃ muttacāgo evamāha ‘‘nissaṅgabhāvenāhaṃ sambodhiṃ pāpuṇissāmī’’ti, evaṃ ajjhattikavatthusmimpi veditabbaṃ.
内施与外施皆应二重分别。何以故？譬如有人因茅草供盖自我舍弃，顺应应当，入奴伺候之状，如是大人为了觉悟目的，去除我执，愿求众生无上安乐幸福，完成施波罗蜜，舍身饶益他人，为心意所致，舍弃自我如他，顺应应当如自愿调和，不生踌躇与忧惧。正如此，大人以二种方式舍弃外物，令自己顺意享受与满足乞求者愿望，得自在。对此一切完全放下，故有言“我当以无着无缚，得正觉。”此理亦当于内法事物中明了。
Tattha yaṃ ajjhattikavatthu diyyamānaṃ yācakassa ekanteneva hitāya saṃvattati, taṃ deti, na itaraṃ. Na ca mahāpuriso mārassa, mārakāyikānaṃ vā devatānaṃ vihiṃsādhippāyānaṃ attano attabhāvaṃ , aṅgapaccaṅgāni vā jānamāno deti ‘‘mā tesaṃ anattho ahosī’’ti. Yathā ca mārakāyikānaṃ, evaṃ tehi anvāviṭṭhānampi na deti, nāpi ummattakānaṃ, itaresaṃ pana yāciyamāno samanantarameva deti tādisāya yācanāya dullabhabhāvato, tādisassa ca dānassa dukkarabhāvato.
凡给予内施之物，专为乞求者利益，当赐与其，不与他。大人不因魔及其族天神等伤害起意及身体肢节，谓“勿令彼受苦”而施舍。又对魔族即使受其影响亦不予施；狂妄者亦然。然若他人求施以罕见故、难得故，今时即赐之，此等施舍属难施法。
Abhayadānaṃ pana rājato corato aggito udakato verīpuggalato sīhabyagghādivāḷamigato nāgayakkharakkhasapisācādito sattānaṃ bhaye paccupaṭṭhite tato parittāṇabhāvena dātabbaṃ.
而胆量施多赐应施于如猛盗、纵火者、溺水者、怨敌凶恶人、狮虎豹狼野兽、龙、夜叉鬼魅诸众恐怖之有害有难存在，因此施舍起护佑之用。
Dhammadānaṃ pana asaṃkiliṭṭhacittassa aviparītadhammadesanā. Opāyiko hi tassa upadeso diṭṭhadhammikasamparāyikaparamatthavasena, yena sāsane anotiṇṇānaṃ avatāraṇaṃ otiṇṇānaṃ paripācanaṃ. Tatthāyaṃ nayo – saṅkhepato tāva dānakathā sīlakathā saggakathā kāmānaṃ ādīnavo saṃkileso okāro ca nekkhamme ānisaṃso. Vitthārato pana sāvakabodhiyaṃ adhimuttacittānaṃ saraṇagamanaṃ, sīlasaṃvaro, indriyesu guttadvāratā, bhojane mattaññutā, jāgariyānuyogo, satta saddhammā, aṭṭhatiṃsāya ārammaṇesu kammakaraṇavasena samathānuyogo, rūpamukhādīsu vipassanābhinivesesu yathārahaṃ abhinivesanamukhena vipassanānuyogo, tathā visuddhipaṭipadāya sammattagahaṇaṃ, tisso vijjā, cha abhiññā, catasso paṭisambhidā, sāvakabodhīti etesaṃ guṇasaṃkittanavasena yathārahaṃ tattha tattha patiṭṭhāpanā, pariyodapanā ca. Tathā paccekabodhiyaṃ, sammāsambodhiyañca adhimuttacittānaṃ yathārahaṃ dānādipāramīnaṃ sabhāvasarasalakkhaṇādisaṃkittanamukhena tīsupi avatthābhedesu tesaṃ buddhānaṃ mahānubhāvatāvibhāvanena yānadvaye patiṭṭhāpanā, pariyodapanā ca. Evaṃ mahāpuriso sattānaṃ dhammadānaṃ deti.
如法施法者，内心纯净，正法教诲无违背。此导引为正见理趣，令未入法、不顺法者得以入法与成熟。简略曰：施赠菜戒天福欲之害杂污秽、出家因缘。详说有弟子觉悟心念坚定皈依、律守忍辱、根关关门清净、饮食节制、勤奋觉察、七善根、三十八使境修行、正观察离执、清净道业、三明、六通、四解脱门、弟子觉悟等功德宣说安立并净除。对独觉、正觉诸大人修持施波罗蜜亦依此聚合诸宝性相三分阐释佛之宏大作者相，安立及净除。此中大人施予法。
Tathā mahāpuriso āmisadānaṃ dento ‘‘imināhaṃ dānena sattānaṃ āyuvaṇṇasukhabalapaṭibhānādisampattiñca ramaṇīyaṃ aggaphalasampattiñca nipphādeyya’’nti annaṃ deti, tathā sattānaṃ kāmakilesapipāsavūpasamāya pānaṃ deti, tathā suvaṇṇavaṇṇatāya, hirottappālaṅkārassa ca nipphattiyā vatthāni deti, tathā iddhividhassa ceva nibbānasukhassa ca nipphattiyā yānaṃ deti, tathā sīlagandhanipphattiyā gandhaṃ deti, tathā buddhaguṇasobhānipphattiyā mālāvilepanaṃ deti, tathā bodhimaṇḍāsananipphattiyā āsanaṃ deti, tathāgataseyyanipphattiyā seyyaṃ deti, saraṇabhāvanipphattiyā āvasathaṃ deti, pañcacakkhupaṭilābhāya padīpeyyaṃ deti.
又如大人于饮食施舍云“由此我献施，众生得寿命、色泽、安乐、力量、光明及殊胜功德，修成美好果报。”施水以灭心欲渴，施色净除嗔恚忧愁烦恼，施交通工具以成神通与涅槃乐，施香烟以成戒香，施花环涂饰显佛德，施菩提树座以成座相，施如来床以成卧具，施修行处所以成寓所，施开眼诵经旗以成明灯等。
Byāmappabhānipphattiyā rūpadānaṃ deti, brahmassaranipphattiyā saddadānaṃ deti, sabbalokassa piyabhāvāya rasadānaṃ deti, buddhasukhumālabhāvāya phoṭṭhabbadānaṃ deti, ajarāmaraṇabhāvāya bhesajjadānaṃ deti, kilesadāsabyavimocanatthaṃ dāsānaṃ bhujissatādānaṃ deti, saddhammābhiratiyā anavajjakhiḍḍāratihetudānaṃ deti, sabbepi satte ariyāya jātiyā attano puttabhāvūpanayanāya puttadānaṃ deti, sakalassāpi lokassa patibhāvūpagamanāya dāradānaṃ deti, subhalakkhaṇasampattiyā suvaṇṇamaṇimuttāpavāḷādidānaṃ, anubyañjanasampattiyā nānāvidhavibhūsanadānaṃ, saddhammakosādhigamāya vittakosadānaṃ, dhammarājabhāvāya rajjadānaṃ, dānādisampattiyā ārāmuyyānādivanadānaṃ, cakkaṅkitehi pādehi bodhimaṇḍūpasaṅkamanāya caraṇadānaṃ, caturoghanittharaṇe sattānaṃ saddhammahatthadānatthaṃ hatthadānaṃ, saddhindriyādipaṭilābhāya kaṇṇanāsādidānaṃ, samantacakkhupaṭilābhāya cakkhudānaṃ, ‘‘dassanasavanānussaraṇapāricariyādīsu sabbakālaṃ sabbasattānaṃ hitasukhāvaho sabbalokena ca upajīvitabbo me kāyo bhaveyyā’’ti maṃsalohitādidānaṃ. ‘‘Sabbalokuttamo bhaveyya’’nti uttamaṅgadānaṃ deti.
通过首饰光彩的施与，称为色施；通过梵宫辉煌的施与，称为声施；出于对一切世间的慈爱而施与甘露汁液，称为滋味施；为成就佛陀清净细微的境界而施净触施；为了不生老死的境界而施药施；为使奴仆脱离烦恼而施解脱奴仆施；因信仰正法威仪而施无过失戏乐原因之施；诸众生以圣者的出生为缘起，孝顺父亲而施子施；亦为一切世间鸟兽等送往伴随父母的施鱼鸟施；具有完美相好宝玉翡翠等的施与，称为宝饰施；施以各种装饰，称为染饰施；为习得正法宝藏而施财富宝藏；秉持法王身份而施辖治；以施与园林、园圃、树林等财物；以有眼力的脚步行近觉树前而施足施；为越过四恶道众生，肩负正法的施手施；为得正信根等施耳鼻口等根施；为得周遍眼根而施眼施；并以肉血等为施，有如此铭记视听而常行修，普为一切众生利益与幸福，亦为一切世间所应依止，说：『令吾身成为令众生常乐且安时的佛世间最尊者』，即是最胜之果实施。
Evaṃ dadanto ca na anesanāya deti, na paropaghātena, na bhayena, na lajjāya, na dakkhiṇeyyarosanena, na paṇīte sati lūkhaṃ, na attukkaṃsanena, na paravambhanena, na phalābhikaṅkhāya, na yācakajigucchāya, na acittīkārena, atha kho sakkaccaṃ deti, sahatthena deti, kālena deti, cittiṃ katvā deti, avibhāgena deti, tīsu kālesu somanassiko deti, tato eva ca datvā na pacchānutāpī hoti, na paṭiggāhakavasena mānāvamānaṃ karoti, paṭiggāhakānaṃ piyasamudācāro hoti vadaññū yācayogo saparivāradāyako. Annadānañhi dento ‘‘taṃ saparivāraṃ katvā dassāmī’’ti vatthādīhi saddhiṃ deti, tathā vatthadānaṃ dento ‘‘taṃ saparivāraṃ katvā dassāmī’’ti annādīhi saddhiṃ deti. Pānadānādīsupi eseva nayo, tathā rūpadānaṃ dento itarārammaṇānipi tassa parivāraṃ katvā deti, evaṃ sesesupi.
如此施与时，不生烦恼，不因害他、不畏惧、不羞耻、不生忿恨、无昏昧不净、不诽谤、不憎恨、不贪求果报、不乞讨羞耻、不心不定。然后适当地给予，随顺时节、用心而施，毫无分别，三时中均生欢喜施与。给予之后无悔恨，不轻慢接受者，受施者心生慈爱，答谢与回向。施食时称言『我作此施并为其亲属宣说』而与布施者同供养。施衣诸物亦如是，饮施等亦同。施色物亦同，先作其亲属而施。余物亦依此法施予。
Tattha rūpadānaṃ nāma nīlapītalohitodātādivaṇṇādīsu pupphavatthadhātūsu aññataraṃ labhitvā rūpavasena ābhujitvā ‘‘rūpadānaṃ dassāmi, rūpadānaṃ mayha’’nti cintetvā tādise dakkhiṇeyye dānaṃ patiṭṭhāpeti, etaṃ rūpadānaṃ nāma.
其中色施，是指将青、黄、赤、金属等色彩之花、布、矿物等物攒集一处，视为色物而施，以观如『献色施，供我色施』而安立此施。
Saddadānaṃ pana bherīsaddādivasena veditabbaṃ. Tattha saddaṃ kandamūlāni viya uppāṭetvā, nīluppalahatthakaṃ viya ca hatthe ṭhapetvā dātuṃ na sakkoti, savatthukaṃ pana katvā dadanto saddadānaṃ deti nāma, tasmā yadā ‘‘saddadānaṃ dassāmī’’ti bherīmudiṅgādīsu aññatarena tūriyena tiṇṇaṃ ratanānaṃ upahāraṃ karoti, kāreti ca, ‘‘saddadānaṃ dassāmi, saddadānaṃ me’’ti bherīādīni ṭhapāpeti, dhammakathikānaṃ pana saddabhesajjaṃ, telaphāṇitādīni ca deti, dhammassavanaṃ ghoseti, sarabhaññaṃ bhaṇati, dhammakathaṃ katheti, upanisinnakathaṃ, anumodanakathañca karoti, kāreti ca, tadā saddadānaṃ nāma hoti.
声施则如大钟声一般来应知。因声如剖开地面根基般震撼，要非用手托着蓝宝刀不能给予。因而必须制成法螺奏响，受施称为声施。每当说『示声施，我有声施』时，将以三宝宝物中的一件作为礼物，奏起法螺等。具说法的法师亦施声音药物，涂油香油等，传播佛法，教诲众生，说明佛法，赞叹佛陀，称为声施。
Tathā mūlagandhādīsu aññataraṃ rajanīyaṃ gandhavatthuṃ, pisitameva vā gandhaṃ yaṃ kiñci labhitvā gandhavasena ābhujitvā ‘‘gandhadānaṃ dassāmi, gandhadānaṃ mayha’’nti buddharatanādīnaṃ pūjaṃ karoti, kāreti ca, gandhapūjanatthāya agarucandanādike gandhavatthuke pariccajati, idaṃ gandhadānaṃ.
又如根茎香料等，采集清晨香料，或粪便似的香味，攒集一处成为香施。用香水等香料布施佛宝，如乳香、沉香等香料，火供时向佛致敬，此称为香施。
Tathā mūlarasādīsu yaṃ kiñci rajanīyaṃ rasavatthuṃ labhitvā rasavasena ābhujitvā ‘‘rasadānaṃ dassāmi, rasadānaṃ mayha’’nti dakkhiṇeyyānaṃ deti, rasavatthumeva vā aññaṃ gavādikaṃ pariccajati, idaṃ rasadānaṃ.
依此，如根汁等，采集芳香甘美之汁液，施予供养。若乃以汁液浇灌其它牲畜等，也是汁施。
Tathā phoṭṭhabbadānaṃ mañcapīṭhādivasena, attharaṇapāvuraṇādivasena ca veditabbaṃ. Yadā hi mañcapīṭhabhisibibbohanādikaṃ, nivāsanapārupanādikaṃ vā sukhasamphassaṃ rajanīyaṃ anavajjaṃ phoṭṭhabbavatthuṃ labhitvā phoṭṭhabbavasena ābhujitvā ‘‘phoṭṭhabbadānaṃ dassāmi, phoṭṭhabbadānaṃ mayha’’nti dakkhiṇeyyānaṃ deti. Yathāvuttaṃ phoṭṭhabbavatthuṃ labhitvā pariccajati, etaṃ phoṭṭhabbadānaṃ.
应断知受触的缘起，包括床榻和座具等形相，以及遮盖之物等。因为当获诸如床榻、座具、屋舍等舒适且无瑕的可触物而用触觉支配之时，便授予施物人『我为施受触者，我为施受触者』，给予南面的施主。若得例如所说的触，随后舍弃，此即受触施。
Dhammadānaṃ pana dhammārammaṇassa adhippetattā ojāpānajīvitavasena veditabbaṃ. Ojādīsu hi aññataraṃ rajanīyaṃ dhammavatthuṃ labhitvā dhammārammaṇavasena ābhujitvā ‘‘dhammadānaṃ dassāmi, dhammadānaṃ mayha’’nti sappinavanītādi ojadānaṃ deti, ambapānādiaṭṭhavidhaṃ pānadānaṃ deti, jīvitadānanti ābhujitvā salākabhattapakkhikabhattādīni deti. Aphāsukabhāvena abhibhūtānaṃ byādhikānaṃ vejjaṃ paṭṭhapeti, jālaṃ phālāpeti, kumīnaṃ viddhaṃsāpeti, sakuṇapañjaraṃ viddhaṃsāpeti, bandhanena baddhānaṃ sattānaṃ bandhanamokkhaṃ kāreti, māghātabheriṃ carāpeti, aññānipi sattānaṃ jīvitaparittāṇatthaṃ evarūpāni kammāni karoti, kārāpeti ca, idaṃ dhammadānaṃ nāma.
法布施者则以法为庄严，并以维持生命之劳作为依据而能知法施的实质。于此，若得某种美妙之法为触物且以法之庄严进行接受时，布施者即授予诸如正确饮食等所需助养，诸种饮水之饮施，生命之赠予等；并以此布施医治风病，解除疾患，放布网罟，破坏害虫，毁坏禽笼，解放囚困众生，驱除鼠患，及为诸众生生命安全而作种种善业，此即名为法布施。
Sabbampetaṃ yathāvuttadānasampadaṃ sakalalokahitasukhāya pariṇāmeti attano ca akuppāya vimuttiyā aparikkhayassa chandassa aparikkhayassa vīriyassa aparikkhayassa samādhissa aparikkhayassa paṭibhānassa aparikkhayassa jhānassa aparikkhayāya sammāsambodhiyā pariṇāmeti , imañca dānapāramiṃ paṭipajjantena mahāsattena jīvite aniccasaññā paccupaṭṭhapetabbā. Tathā bhogesu, bahusādhāraṇatā ca nesaṃ manasi kātabbā, sattesu ca mahākaruṇā satataṃ samitaṃ paccupaṭṭhapetabbā. Evañhi bhogehi gahetabbasāraṃ gaṇhanto ādittato viya agārato sabbaṃ sāpateyyaṃ, attānañca bahi nīharanto na kiñci seseti, na katthaci vibhāgaṃ karoti, aññadatthu nirapekkho nissajjati eva. Ayaṃ tāva dānapāramiyā paṭipattikkamo.
完成所有所说的布施功德，便为普遍众生之利益和安乐所成就，且为自身无倦之解脱、无边之欢喜、无边之努勉、无间断之定、无间断之智慧、无间断之禅定、无间断之正觉所成就。由此实践布施波罗蜜，修大丈夫之生命，应建立无常之观念。对享受亦应如此，频繁察观其普遍性，而常怀大悲，切实如法观照众生。如此无所取悦于欲乐，暂时损耗自身，不留任何余地，不为他有所施舍，心无所依止，正是此布施波罗蜜的修行法门。
Sīlapāramiyā pana ayaṃ paṭipattikkamo – yasmā sabbaññusīlālaṅkārehi satte alaṅkaritukāmena mahāpurisena ādito attano eva tāva sīlaṃ visodhetabbaṃ. Tattha catūhākārehi sīlaṃ visujjhati ajjhāsayavisuddhito, samādānato, avītikkamanato, sati vītikkame puna pākaṭīkaraṇato ca. Visuddhāsayatāya hi ekacco attādhipati hutvā pāpajigucchanasabhāvo ajjhattaṃ hiridhammaṃ paccupaṭṭhapetvā suparisuddhasamācāro hoti, tathā parato samādāne sati ekacco lokādhipati hutvā pāpato uttasanto ottappadhammaṃ paccupaṭṭhapetvā suparisuddhasamācāro hoti, iti ubhayathāpi ete avītikkamanato sīle patiṭṭhahanti. Atha ca pana kadāci satisammosena sīlassa khaṇḍādibhāvo siyā, tāyayeva yathāvuttāya hirottappasampattiyā khippameva naṃ vuṭṭhānādinā paṭipākatikaṃ karontīti.
戒波罗蜜的修行法门为：因所有众生皆有戒之饰物愿，先以大丈夫之心清净自身戒律。其戒以四种形态清净：意念清净、摄受清净、不犯戒清净、及念不犯戒而显现清净。因清净意念，有者成为安住己身之主，内心远离贪欲垢秽，行为纯洁；有者成为安摄他人之主，具有戒律威仪，念止邪行，行为亦清净，诸如此类，皆凭不犯戒而建立戒。然偶尔因念之不满，导致戒之破损，须以恰当忏悔，迅速依戒律仪式肃清之。
Tayidaṃ sīlaṃ vārittaṃ cārittanti duvidhaṃ. Tatthāyaṃ bodhisattassa vārittasīle paṭipattikkamo – tena sabbasattesu tathā dayāpannacittena bhavitabbaṃ, yathā supinantenapi na āghāto uppajjeyya, parūpakaraṇaviratatāya parasantako alagaddo viya na parāmasitabbo. Sace pabbajito hoti, abrahmacariyatopi ārācārī hoti sattavidhamethunasaṃyogavirato, pageva paradāragamanato. Gahaṭṭho samāno paresaṃ dāresu sadā pāpakaṃ cittampi na uppādeti. Kathento saccaṃ hitaṃ piyaṃ parimitameva ca kālena dhammiṃ kathaṃ bhāsitā hoti. Sabbattha anabhijjhālu , abyāpannacitto, aviparītadassano kammassakatāñāṇena ca samannāgato. Samaggatesu sammāpaṭipannesu niviṭṭhasaddho hoti niviṭṭhapemoti.
此戒有二种行为：菩萨行戒者应以慈悲心对一切众生，若睡梦中亦不生惊骇；应远离他人之恶行，如恶邻如蝎蛇之伤害，不应助恶。若出家为僧，虽为禁戒者，仍应断绝五种交合；为在家者，应不生恶念；言辞当真实、利益、亲近，并限度恰当；处处不嫉妒、不瞋恚，慧观无偏，精进于法，具足施行和合之相。
Iti caturāpāyavaṭṭadukkhānaṃ pathabhūtehi akusalakammapathehi, akusaladhammehi ca oramitvā saggamokkhānaṃ pathabhūtesu kusalakammapathesu, kusaladhammesu ca patiṭṭhitassa mahāpurisassa parisuddhāsayapayogato yathābhipatthitā sattānaṃ hitasukhūpasañhitā manorathā sīghaṃ sīghaṃ abhinipphajjanti, pāramiyo paripūrenti. Evaṃbhūto hi ayaṃ. Tattha hiṃsānivattiyā sabbasattānaṃ abhayadānaṃ deti, appakasireneva mettābhāvanaṃ sampādeti, ekādasa mettānisaṃse adhigacchati, appābādho hoti appātaṅko, dīghāyuko sukhabahulo, lakkhaṇavisese pāpuṇāti, dosavāsanañca samucchindati. Tathā adinnādānanivattiyā corādīhi asādhāraṇe bhoge adhigacchati, parehi anāsaṅkanīyo, piyo, manāpo, vissāsanīyo, bhavasampattīsu alaggacitto pariccāgasīlo, lobhavāsanañca samucchindati. Abrahmacariyanivattiyā alobho hoti santakāyacitto, sattānaṃ piyo hoti manāpo aparisaṅkanīyo, kalyāṇo cassa kittisaddo abbhuggacchati, alaggacitto hoti mātugāmesu aluddhāsayo, nekkhammabahulo, lakkhaṇavisese adhigacchati, lobhavāsanañca samucchindati.
如此，超越四恶趣苦之道路，以不善行为断绝轮回，立于善法，纯洁心意，成就大丈夫，其利益安乐及所愿迅速满足而圆满波罗蜜。为此，内心不生嗔恨，为一切众生获无畏，少则谦逊慈心具足，获得十一种慈爱果报，少病少怖，长寿快乐，并得善特征，断除瞋恨之习。生盗盗等戒者，能得非凡财产，受人受敬信，为有情舍弃世间财欲，断除贪欲之习。若持戒贞洁者，心无贪欲，身体安宁，受众生爱护，名声远扬，经常远离淫乱，身心多具舍离， 得善特征，断除贪欲之习。
Musāvādanivattiyā sattānaṃ pamāṇabhūto hoti paccayiko theto ādeyyavacano devatānaṃ piyo manāpo surabhigandhamukho asaddhammārakkhitakāyavacīsamācāro, lakkhaṇavisese adhigacchati, kilesavāsanañca samucchindati. Pesuññanivattiyā parūpakkamehi abhejjakāyo hoti abhejjaparivāro, saddhamme ca abhejjanakasaddho, daḷhamitto bhavantaraparicitānampi sattānaṃ ekantapiyo, asaṃkilesabahulo. Pharusavācānivattiyā sattānaṃ piyo hoti manāpo sukhasīlo madhuravacano sambhāvanīyo, aṭṭhaṅgasamannāgato cassa saro nibbattati. Samphappalāpanivattiyā sattānaṃ piyo hoti manāpo, garubhāvanīyo ca, ādeyyavacano parimitālāpo, mahesakkho ca hoti mahānubhāvo, ṭhānuppattikena paṭibhānena pañhābyākaraṇakusalo, buddhabhūmiyañca ekāya eva vācāya anekabhāsānaṃ sattānaṃ anekesaṃ pañhānaṃ byākaraṇasamattho hoti.
撒谎言使众生心量变小，是相对因缘、不应毁谤之语；如同诸天所喜悦，令人欢悦，如同甘美馨香，出于正法保护之体言行为，得特别之特征，能断除烦恼的习性。粗言使身体不净，形如糟粕，远离正法之语。坚定信仰正法，有坚定之友，即使熟识所有世人，仍专一喜爱，无烦恼累。粗恶语使众生可亲，喜悦身心，性情安乐，语言甜美令人欢迎。具足八正道，其根源自然生起。杂秽语令众生可亲，内心欢喜，言语粗重而有界限，俱有威德与大恩德。善于适时回答问题，如同佛地上一语多言众生的多问解说者，能通达众生多种问题语法。
Anabhijjhālutāya akicchalābhī hoti, uḷāresu ca bhogesu ruciṃ paṭilabhati, khattiyamahāsālādīnaṃ sammato hoti, paccatthikehi anabhibhavanīyo, indriyavekallaṃ na pāpuṇāti, appaṭipuggalo ca hoti. Abyāpādena piyadassano hoti sattānaṃ sambhāvanīyo, parahitābhinanditāya ca satte appakasireneva pasādeti, alūkhasabhāvo ca hoti mettāvihārī, mahesakkho ca hoti mahānubhāvo. Micchādassanābhāvena kalyāṇe sahāye paṭilabhati, sīsacchedaṃ pāpuṇantopi pāpakammaṃ na karoti, kammassakatādassanato akotūhalamaṅgaliko ca hoti, saddhamme cassa saddhā patiṭṭhitā hoti mūlajātā, saddahati ca tathāgatānaṃ bodhiṃ, samayantaresu nābhiramati ukkāraṭṭhāne rājahaṃso viya, lakkhaṇattayavijānane kusalo hoti, ante ca anāvaraṇañāṇalābhī, yāva ca bodhiṃ na pāpuṇāti, tāva tasmiṃ tasmiṃ sattanikāye ukkaṭṭhukkaṭṭho hoti, uḷāruḷārasampattiyo pāpuṇāti.
不嫉妒且不妄求利益，对世间珍宝有所兴趣，受各阶层贵族接纳，未经辜负依赖，感官平衡无缺陷，非小人物者。因不恼怒而可亲喜悦，助人为乐，轻微烦恼可安抚，是慈心住者，具威德与大恩德。虽有邪见之相，居善助伴，其言不伤害他，即使受到杀害亦不造恶行。对业力轮回无兴趣而不生好奇，坚固信仰正法，根植于内心，信奉如来觉悟之道，平时不狂妄，在困难时如雄天鹅一般坚定不摇，有善于识别特征之智慧，最终获得无碍解脱。至成道之前在自己的团体中恪守名节，富有丰富世间之财。
‘‘Iti hidaṃ sīlaṃ nāma sabbasampattīnaṃ adhiṭṭhānaṃ, sabbabuddhaguṇānaṃ pabhavabhūmi, sabbabuddhakārakadhammānaṃ ādi caraṇaṃ kāraṇaṃ mukhaṃ pamukha’’nti bahumānaṃ uppādetvā kāyavacīsaṃyame, indriyadamane, ājīvapārisuddhiyaṃ, paccayaparibhoge ca satisampajaññabalena appamatto hoti, lābhasakkārasilokaṃ ukkhittāsikapaccatthikaṃ viya sallakkhetvā ‘‘kikīva aṇḍa’’ntiādinā (visuddhi. 1.7; dī. ni. aṭṭha. 1.7) vuttanayena sakkaccaṃ sīlaṃ sampādetabbaṃ. Ayaṃ tāva vārittasīle paṭipattikkamo.
“诸行善戒名为一切功德之根基，是一切佛陀德相之发源，是一切成佛因缘之始端及主要原因。”说完此尊敬之言后，修身语止，制御身体感官，清净行业，依他因缘谨慎用心，有念正知，远离争讼，如同清净之片羽，形同“鸡蛋壳”般无缺陷，此戒应专心修行。此即为所谓戒之行为修持法。
Cārittasīle pana paṭipatti evaṃ veditabbā – idha bodhisatto kalyāṇamittānaṃ garuṭṭhāniyānaṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ kālena kālaṃ kattā hoti, tathā tesaṃ kālena kālaṃ upaṭṭhānaṃ kattā hoti, gilānānaṃ kāyaveyyāvaṭikaṃ, vācāya pucchanañca kattā hoti, subhāsitapadāni sutvā sādhukāraṃ kattā hoti, guṇavantānaṃ guṇe vaṇṇetā, paresaṃ apakāre khantā, upakāre anussaritā, puññāni anumoditā, attano puññāni sammāsambodhiyā pariṇāmetā, sabbakālaṃ appamādavihārī kusalesu dhammesu, sati accaye accayato disvā tādisānaṃ sahadhammikānaṃ yathābhūtaṃ āvi kattā, uttariñca sammāpaṭipattiṃ sammadeva paripūretā.
行为戒法应如此体察：此处佛子尊重善知识，恭敬敬礼，双手合掌，适时礼拜，亦适时侍奉，关怀病患疮瘘，言语反复询问，听闻吉祥语句，乐于行善，称扬有德者，容忍他人之恶，记忆善行，赞叹功德，令自身功德增长并转化为成佛资粮，常怀警觉勤勉修习善法，正念不断，觉察失念，帮助同行身心如实示现，进而更加完善正行。
Tathā attano anurūpāsu atthūpasaṃhitāsu sattānaṃ itikattabbatāpurekkhāro analaso sahāyabhāvaṃ upagacchati. Uppannesu ca sattānaṃ byādhiādidukkhesu yathārahaṃ patikāravidhāyako, ñātibhogādibyasanapatitesu sokapanodano, ullumpanasabhāvāvaṭṭhito hutvā niggahārahānaṃ dhammeneva niggaṇhanako yāvadeva akusalā vuṭṭhāpetvā kusale patiṭṭhāpanāya, paggahārahānaṃ dhammeneva paggaṇhanako. Yāni purimakānaṃ mahābodhisattānaṃ uḷāratamāni paramadukkarāni acinteyyānubhāvāni sattānaṃ ekantahitasukhāvahāni caritāni, yehi nesaṃ bodhisambhārā sammadeva paripākaṃ agamiṃsu, tāni sutvā anubbiggo anutrāso ‘‘tepi mahāpurisā manussā eva, anukkamena pana sikkhāpāripūriyā bhāvitattā tādisāya uḷāratamāya ānubhāvasampattiyā bodhisambhāresu ukkaṃsapāramippattā ahesuṃ, tasmā mayāpi sīlādisikkhāsu sammadeva tathā paṭipajjitabbaṃ, yāya paṭipattiyā ahampi anukkamena sikkhaṃ paripūretvā ekantato padaṃ anupāpuṇissāmī’’ti saddhāpurecārikaṃ vīriyaṃ avissajjanto sammadeva sīlesu paripūrakārī hoti.
并且与自己相应的有利处所及需求，慈悲心不减，勤奋互助。对众生病苦适时调治，安慰因家族纷争折磨者，作调停者，除去恶现象，使善行建立。诸多古佛菩萨最珍贵之大苦难不可思议境界，为众生利益带来极乐福报。闻其所行，内心无惧无忧，谓“这些伟大圣者亦是凡人，因修习完善戒行成长至此无比殊胜境界，故我亦应依教奉行戒律，努力不懈，必得稳固安住。”以此信心常住，勇猛无退，坚定修持戒律，正真成就。
Tathā paṭicchannakalyāṇo hoti vivaṭāparādho, appiccho santuṭṭho pavivitto asaṃsaṭṭho dukkhasaho aviparītadassanajātiko anuddhato anunnaḷo acapalo amukharo avikiṇṇavāco saṃvutindriyo santamānaso kuhanādimicchājīvavirahito ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu, āraddhavīriyo pahitatto kāye ca jīvite ca nirapekkho, appamattakampi kāye, jīvite vā apekkhaṃ nādhivāseti pajahati vinodeti, pageva adhimattaṃ. Sabbepi dussīlyahetubhūte kodhupanāhādike kilesupakkilese pajahati vinodeti, appamattakena visesādhigamena aparituṭṭho hoti, na saṅkocaṃ āpajjati, uparūparivisesādhigamāya vāyamati.
如是，守戒清净且无缺漏，如隐恶难察之善行。心无贪欲满足，随缘适足，少欲满足，心不退转，坦然独处，不聚众，不喜戏谑，不恼怒，不怨恨，不妄语，不鬼祟，不蛮横，不默然不语，非卖弄词句，无欲从非法生活，过着端行行为。对轻微罪过持戒，心中恐惧敬畏，自我调伏。勤奋努力，身心不放逸，不为身命计较，放弃消遣休闲，专注于戒定慧。弃恶念起，除嗔恨分别重障，断除烦恼使相续纯净，勤奋努力增进特殊智慧，心无畏惧，不起退缩，力求最高境界。
Yena yathāladdhā sampatti hānabhāgiyā vā ṭhitibhāgiyā vā na hoti, tathā mahāpuriso andhānaṃ pariṇāyako hoti, maggaṃ ācikkhati, badhirānaṃ hatthamuddāya saññaṃ deti, atthamanuggāheti, tathā mūgānaṃ. Pīṭhasappikānaṃ pīṭhaṃ deti, vāheti vā. Assaddhānaṃ saddhāpaṭilābhāya vāyamati, kusītānaṃ ussāhajananāya, muṭṭhassatīnaṃ satisamāyogāya. Vibbhantattānaṃ samādhisampadāya, duppaññānaṃ paññādhigamāya vāyamati. Kāmacchandapariyuṭṭhitānaṃ kāmacchandapaṭivinodanāya vāyamati. Byāpādathinamiddhauddhaccakukkuccavicikicchāpariyuṭṭhitānaṃ vicikicchāvinodanāya vāyamati. Kāmavitakkādipakatānaṃ kāmavitakkādimicchāvitakkavinodanāya vāyamati. Pubbakārīnaṃ sattānaṃ kataññutaṃ nissāya pubbabhāsī piyavādī saṅgāhako sadisena, adhikena vā paccupakāre sammānetā hoti.
如某一事物达到或未达到利益与损失的平衡状态，那般大人便成为无明盲目者的引导者。其如盲人指路，聋人举手示意感知，将所见之相告知，引导适用，愚钝者亦如是。担架者示以担架，抬载之。对失去信心者，努力恢复信心；面对颓废者，激发奋发；对失念者，成就念相聚集。对内部分裂者，努力获得定力圆满；对于愚昧不慧者，努力获得智慧。对于沉溺于欲乐者，努力灭除欲乐。对于嗔恨、懒惰、掉举、忧悔、疑虑缠绕之人，努力令其消除疑惑。对妄念等不善之念，努力断除邪念。此乃依赖于先前诸众生所造诸善德，似昔言辞恳切之集合者，有秩序或超过者，适宜相应之对治方法也。
Āpadāsu sahāyakiccaṃ anutiṭṭhati, tesaṃ tesañca sattānaṃ pakatiṃ, sabhāvañca parijānitvā yehi yathā saṃvasitabbaṃ hoti, tehi tathā saṃvasati. Yesu ca yathā paṭipajjitabbaṃ hoti, tesu tathā paṭipajjati. Tañca kho akusalato vuṭṭhāpetvā kusale patiṭṭhāpanavasena, na aññathā. Paracittānurakkhaṇā hi bodhisattānaṃ yāvadeva kusalābhivaḍḍhiyā. Tathā hitajjhāsayenāpi paro na sāhasitabbo, na bhaṇḍitabbo, na maṅkubhāvamāpādetabbo, na parassa kukkuccaṃ uppādetabbaṃ, na niggahaṭṭhāne codetabbo, na nīcataraṃ paṭipannassa attā uccatare ṭhapetabbo, na ca paresu sabbena sabbaṃ asevinā bhavitabbaṃ, na atisevinā, na akālasevinā bhavitabbaṃ.
遭遇困境时，不舍弃帮助之责，知晓彼此众生本性，自然与之相应。于应行之道，随顺行之，非作别样。由不善起，摧毁旧恶显立善法，因喜爱他心致善增长。亦不应以利益心待人，不可侮慢、毁谤他人，不得攻讦令其痛苦，不得启发他人愧恨，不应降辱品行低下之人，亦不可全然放弃与他往来，非过度，也非不及时的往来亦不可轻慢。
Yutte pana satte desakālānurūpaṃ sevati, na ca paresaṃ purato piyepi garahati, appiye vā pasaṃsati, na adhiṭṭhāya vissāsī hoti, na dhammikaṃ upanimantanaṃ paṭikkhipati, na paññattiṃ upagacchati, nādhikaṃ paṭiggaṇhāti, saddhāsampanne saddhānisaṃsakathāya sampahaṃseti, sīlasutacāgapaññāsampanne paññānisaṃsakathāya sampahaṃseti. Sace pana bodhisatto abhiññābalappatto hoti, pamādāpanne satte abhiññābalena yathārahaṃ nirayādike dassento saṃvejetvā assaddhādike saddhādīsu patiṭṭhāpeti, sāsane otāreti, saddhādiguṇasampanne paripāceti. Evamassa mahāpurisassa cārittabhūto aparimāṇo puññābhisando kusalābhisando uparūpari abhivaḍḍhatīti veditabbaṃ.
在适当时间，善行奉行于合宜位者，不在他人面前偏爱喜欢或赞美他人，不以此为依赖自信，不否定佛法教义，不排斥善知识，亦不违逆善法约定。持信之人以信解说而欢喜，具戒净财慧德者以慧解说而欣乐。若善士得神通力，亦不会轻慢，反以神通显现令心触动，建立信心于不信者，遵循教法，善信渐益圆满。此即大人品行为本，善德善福自上相续增长所显示。
Apica yā sā ‘‘kiṃ sīlaṃ, kenaṭṭhena sīla’’ntiādinā pucchaṃ katvā ‘‘pāṇātipātādīhi viramantassa, vattapaṭipattiṃ vā pūrentassa cetanādayo dhammā sīla’’ntiādinā nayena nānappakārato sīlassa vitthārakathā visuddhimagge (visuddhi. 1.6) vuttā, sā sabbāpi idha āharitvā vattabbā. Kevalañhi tattha sāvakabodhisattavasena sīlakathā āgatā, idha mahābodhisattavasena karuṇūpāyakosallapubbaṅgamaṃ katvā vattabbāti ayameva viseso. Yato idaṃ sīlaṃ mahāpuriso yathā na attano duggatiyaṃ parikilesavimuttiyā, sugatiyampi na rajjasampattiyā, na cakkavattī, na deva, na sakka, na māra, na brahmasampattiyā pariṇāmeti, tathā na attano tevijjatāya, na chaḷabhiññatāya, na catupaṭisambhidādhigamāya, na sāvakabodhiyā, na paccekabodhiyā pariṇāmeti, atha kho sabbaññubhāvena sabbasattānaṃ anuttarasīlālaṅkārasampādanatthameva pariṇāmetīti ayaṃ sīlapāramiyā paṭipattikkamo.
又有人问曰：「何为戒？戒以何为正？」对此，答以止杀生等恶业及完善相关行为之意，即是戒之义。此处戒义仅依弟子菩萨之视角而说，乃大菩萨显露慈悲善巧方便初步而宣说，是其特别之处。大人如是持戒，谓其不转染己苦境与乐趣，非因王者、天人、萨咖、魔者及梵天等之福德而转，而不依自身三明力量、六通及四分别智、不依弟子或缘觉智慧而转。此戒正是为所有众生成就无上清净戒饰之专修之途。
Tathā yasmā karuṇūpāyakosallapariggahitā ādīnavadassanapubbaṅgamā kāmehi ca bhavehi ca nikkhamanavasena pavattā kusalacittuppatti nekkhammapāramī, tasmā sakalasaṃkilesanivāsanaṭṭhānatāya, puttadārādīhi mahāsambādhatāya, kasivāṇijjādinānāvikammantādhiṭṭhānabyākulatāya ca gharāvāsassa nekkhammasukhādīnaṃ anokāsataṃ, kāmānañca ‘‘satthadhārālaggamadhubindu viya ca kadalī viya ca avaleyhamānaparittassādavipulānatthānubandhā’’ti ca vijjulatobhāsena gahetabbaṃ naccaṃ viya parittakālūpalabbhā, ummattakālaṅkāro viya viparītasaññāya anubhavitabbā, karīsāvacchādanamukhaṃ viya paṭikārabhūtā, udake temitaṅguliyā nisārudakapānaṃ viya atittikarā, chātajjhattabhojanaṃ viya sābādhā, balisāmisaṃ viya byāsanupanipātakāraṇā (byasanasannipātakāraṇā – dī. ni. ṭī. 1.7), aggisantāpo viya kālattayepi dukkhuppattihetubhūtā, makkaṭālepo viya bandhananimittā, ghātakāvacchādanakimālayo viya anatthacchādanā, sapattagāmavāso viya bhayaṭṭhānabhūtā, paccatthikaposako viya kilesamārādīnaṃ āmisabhūtā, chaṇasampattiyo viya vipariṇāmadukkhā, koṭaraggi viya antodāhakā, purāṇakūpāvalambabīraṇamadhupiṇḍaṃ viya anekādīnavā, loṇūdakapānaṃ viya pipāsāhetubhūtā, surāmerayaṃ viya nīcajanasevitā , appassādatāya aṭṭhikaṅkalūpamā’’tiādinā ca nayena ādīnavaṃ sallakkhetvā tabbipariyāyena nekkhamme ānisaṃsaṃ passantena nekkhammapavivekaupasamasukhādīsu ninnapoṇapabbhāracittena nekkhammapāramiyaṃ paṭipajjitabbaṃ.
鉴于大菩萨以慈悲善巧方便为先导，先观诸逆境、欲界诸苦及离欲修行，都缘起善心生起出离波罗蜜。故于所有染污之所、儿女家庭之有求、商贾贩夫之业扰乱、家室安乐等无所挂碍，如同摄取莲花之蜜露或芭蕉果汁，无时无刻不处于受阻挡舞蹈之场，当为逆见所见，如祭坛面盖之替代物，如水中微指之饮用，不宜亲近，以免烦恼具集。诸苦如烈火炽热，捆缚如猴胶，刀剑覆盖，恐怖如敌步兵，种牙财产变恶，饥渴如旧井之盐水饮，饮酒败坏如污秽人群，失信如断尾之猴，比喻种种痛苦烦恼湮没心境，正因如此，因识此苦为出离因缘，应以安详清净心修习出离波罗蜜。
Yasmā pana nekkhammaṃ pabbajjāmūlakaṃ, tasmā pabbajjā tāva anuṭṭhātabbā. Pabbajjamanutiṭṭhantena mahāsattena asati buddhuppāde kammavādīnaṃ kiriyavādīnaṃ tāpasaparibbājakānaṃ pabbajjā anuṭṭhātabbā. Uppannesu pana sammāsambuddhesu tesaṃ sāsane eva pabbajitabbaṃ. Pabbajitvā ca yathāvutte sīle patiṭṭhitena tassā eva sīlapāramiyā vodāpanatthaṃ dhutaguṇā samādātabbā. Samādinnadhutadhammā hi mahāpurisā sammadeva te pariharantā appicchāsantuṭṭhasallekhapavivekaasaṃsaggavīriyārambhasubharatādiguṇasalilavikkhālitakilesamalatāya anavajjasīlavataguṇaparisuddhasamācārā porāṇe ariyavaṃsattaye patiṭṭhitā catutthaṃ bhāvanārāmatāsaṅkhātaṃ ariyavaṃsaṃ gantuṃ cattārīsāya ārammaṇesu yathārahaṃ upacārappanābhedaṃ jhānaṃ upasampajja viharanti. Evañhissa sammadeva nekkhammapāramī pāripūritā hoti. Imasmiṃ pana ṭhāne terasahi dhutadhammehi saddhiṃ dasa kasiṇāni dasāsubhāni dasānussatiyo cattāro brahmavihārā cattāro āruppā ekā saññā ekaṃ vavatthānanti cattārīsa samādhibhāvanākammaṭṭhānāni, bhāvanāvidhānañca vitthārato vattabbāni, taṃ panetaṃ sabbaṃ yasmā visuddhimagge (visuddhi. 1.22, 47) sabbākārato vitthāretvā vuttaṃ, tasmā tattha vuttanayeneva veditabbaṃ. Kevalañhi tattha sāvakabodhisattassa vasena vuttaṃ, idha mahābodhisattassa vasena karuṇūpāyakosallapubbaṅgamaṃ katvā vattabbanti ayameva viseso. Evamettha nekkhammapāramiyā paṭipattikkamo veditabbo.
既然出离以出家为根本，故应持续修行出家之法。若无出家，佛法兴起之大群体，包括说法者、业论者及苦修行者皆无依归。对已生佛陀，应仅在其教法中出家。出家后，若具善戒，应持戒修持以达善法辞受。持戒者缘戒法修定，定法亦由大人正坚而除诸贪欲，平静、满足、界分清净、勤奋精进、清洁无染皆得保持，遂依昔日圣迹为基，成就第四圣谛名为正法，进入禅定而安住。如此圆满大人出离波罗蜜。此处共具十三项戒法、十项净光明行、十种忆念、四梵天行、四无色定、一识、一境，共三十四种禅定修习法，且详尽广述修行方法。此语皆出自《净道集》，是为此处权威。此皆依弟子菩萨视角所述，大菩萨则显露慈悲善巧方便，是其卓越特征。此处作出对出离波罗蜜修行法之细致辨识。
Tathā paññāpāramiṃ sampādetukāmena yasmā paññā āloko viya andhakārena mohena saha na vattati, tasmā mohakāraṇāni tāva bodhisattena parivajjetabbāni. Tatthimāni mohakāraṇāni-arati tandī vijambhitā ālasiyaṃ gaṇasaṅgaṇikārāmatā niddāsīlatā anicchayasīlatā ñāṇasmiṃ akutūhalatā micchādhimāno aparipucchakatā kāyassa nasammāparihāro asamāhitacittatā duppaññānaṃ puggalānaṃ sevanā paññavantānaṃ apayirupāsanā attaparibhavo micchāvikappo viparītābhiniveso kāyadaḷhībahulatā asaṃvegasīlatā pañca nīvaraṇāni, saṅkhepato yevāpanadhamme āsevato anuppannā paññā nuppajjati, uppannā parihāyati , iti imāni mohakāraṇāni, tāni parivajjantena bāhusacce, jhānādīsu ca yogo karaṇīyo.
如是欲成就智慧波罗蜜者，因智慧如光明之于黑暗，迷惑无明即与黑暗相伴而不现，故凡诱发迷惑之因，应由未来菩萨远离。彼此迷惑之因，如不欲事、懒惰、聚众懈怠、散乱、睡眠、戒律松懈、不勤快、对智慧无兴趣、错误见解、不探究、不正摄身心、不安定心意、愚昧者所结交、错误修习自我、邪思维、逆反固执、身体懈怠、缺少忧惧等五盖，概括而论，凡此诸迷惑因缘之所游行处，智慧不生，已生则生灭消除。由此诸迷惑因故，应以多诚实之心远离之，且于禅定等处，生起正精进加以调伏。
Tatthāyaṃ bāhusaccassa visayavibhāgo – pañcakkhandhā dvādasāyatanāni aṭṭhārasa dhātuyo cattāri saccāni bāvīsatindriyāni dvādasapadiko paṭiccasamuppādo, tathā satipaṭṭhānādayo kusalādidhammappabhedā ca, yāni ca loke anavajjāni vijjāṭṭhānāni, yo ca sattānaṃ hitasukhavidhānanayo byākaraṇaviseso. Iti evaṃ pakāraṃ sakalameva sutavisayaṃ upāyakosallapubbaṅgamāya paññāya, satiyā, vīriyena ca sādhukaṃ uggahaṇasavanadhāraṇaparicayaparipucchāhi ogāhetvā tattha ca paresaṃ patiṭṭhāpanena sutamayā paññā nibbattetabbā, tathā sattānaṃ itikattabbatāsu ṭhānuppattikā paṭibhānabhūtā, āyāpāyaupāyakosallabhūtā ca paññā hitesitaṃ nissāya tattha tattha yathārahaṃ pavattetabbā, tathā khandhādīnaṃ sabhāvadhammānaṃ ākāraparitakkanamukhena ceva nijjhānaṃ khamāpentena ca cintāmayā paññā nibbattetabbā.
其中多诚实者的具体境界划分包括：五蕴、十二入处、十八界、四圣谛、八支道、二十二根、十二缘起、念处等，及善法差别。此乃区别诸世间无垢法，且说明利益众生安乐之相应特异。如是以初习智慧为先导，以正念与精进善加提起、闻思、受持、调伏，继而建立他人智慧。智慧应依如是住处，涵盖诸处、蕴等法之本性及现相一切变化，随缘透彻无碍，方可令智慧得现。
Khandhādīnaṃyeva pana salakkhaṇasāmaññalakkhaṇapariggahaṇavasena lokiyapariññaṃ nibbattentena pubbabhāgabhāvanāpaññā sampādetabbā. Evañhi ‘‘nāmarūpamattamidaṃ, yathārahaṃ paccayehi uppajjati ceva nirujjhati ca, na ettha koci kattā vā kāretā vā, hutvā abhāvaṭṭhena aniccaṃ, udayabbayapaṭipīḷanaṭṭhena dukkhaṃ, avasavattanaṭṭhena anattā’’ti ajjhattikadhamme, bāhirakadhamme ca nibbisesaṃ parijānanto tattha āsaṅgaṃ pajahanto, pare ca tattha taṃ pajahāpento kevalaṃ karuṇāvaseneva yāva na buddhaguṇā hatthatalaṃ āgacchanti, tāva yānattaye satte avatāraṇaparipācanehi patiṭṭhāpento, jhānavimokkhasamādhisamāpattiyo, abhiññāyo ca lokiyavasībhāvaṃ pāpento paññāya matthakaṃ pāpuṇāti.
又当先修习分析五蕴等法之特别特征与共同特性，以成就对世间之洞察。深入理解诸法仅是名色，依因缘生而灭，无自在主宰，无常而苦，无我。内外诸法悉皆了知，放下依恋，依无分别慈悲，直到未触及佛法境界为止。于此之中，依止正断自在，成就禅定解脱、神通通达，此乃令世间染著所住而临灭，以智慧得果。
Tattha yācimā iddhividhañāṇaṃ dibbasotadhātuñāṇaṃ cetopariyañāṇaṃ pubbenivāsānussatiñāṇaṃ dibbacakkhuñāṇaṃ yathākammūpagañāṇaṃ anāgataṃsañāṇanti saparibhaṇḍā pañcalokiyābhiññāsaṅkhātā bhāvanāpaññā, yā ca khandhāyatanadhātuindriyasaccapaṭiccasamuppādādibhedesu catubhūmakesu dhammesu uggahaparipucchāvasena ñāṇaparicayaṃ katvā sīlavisuddhi cittavisuddhīti mūlabhūtāsu imāsu dvīsu visuddhīsu patiṭṭhāya diṭṭhivisuddhi kaṅkhāvitaraṇavisuddhi maggāmaggañāṇadassanavisuddhi paṭipadāñāṇadassanavisuddhi ñāṇadassanavisuddhīti sarīrabhūtā imā pañca visuddhiyo sampādentena bhāvetabbā lokiyalokuttarabhedā bhāvanāpaññā, tāsaṃ sampādanavidhānaṃ yasmā ‘‘tattha ‘ekopi hutvā bahudhā hotī’tiādikaṃ iddhivikubbanaṃ kātukāmena ādikammikena yoginā’’tiādinā, (visuddhi. 2.365) ‘‘khandhāti pañcha khandhā rūpakkhandho vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho’’tiādinā (visuddhi. 2.431) ca visayavisayivibhāgena (visayavibhāgena – cariyā. aṭṭha. pakiṇṇakakathā) saddhiṃ visuddhimagge sabbākārato vitthāretvā vuttaṃ, tasmā tattha vuttanayeneva veditabbaṃ. Kevalañhi tattha sāvakabodhisattassa vasena paññā āgatā, idha mahābodhisattassa vasena karuṇūpāyakosallapubbaṅgamaṃ katvā vattabbā. Ñāṇadassanavisuddhiṃ apāpetvā paṭipadāñāṇadassanavisuddhiyaṃyeva vipassanā ṭhapetabbāti ayameva visesoti. Evamettha paññāpāramiyā paṭipattikkamo veditabbo.
其中包括愿力、神通智、天耳智、心灵智、宿命智、天眼智、他识通达等五种世俗神通智慧，亦称为五种世间通达。于五蕴、六处、十八界、十二缘起等四重分类法中，循序展开诠释解说，涵盖戒净化、心净化二种根本净化，是修行之基础。依此建立见净化、疑断净化、道知见净化、修行净化、智慧净化五重净化之理，兼明世俗与出世间两类修习智慧。制定修习次第，观诸经文指出神通多种功能，乃初行者修持之要。
Tathā yasmā sammāsambodhiyā katābhinīhārena mahāsattena pāramīparipūraṇatthaṃ sabbakālaṃ yuttappayuttena bhavitabbaṃ ābaddhaparikaraṇena, tasmā kālena kālaṃ ‘‘ko nu kho ajja mayā puññasambhāro, ñāṇasambhāro vā upacito, kiṃ vā mayā parahitaṃ kata’’nti divase divase paccavekkhantena sattahitatthaṃ ussāho karaṇīyo, sabbesampi sattānaṃ upakārāya attano pariggahabhūtaṃ vatthuṃ, kāyaṃ, jīvitañca nirapekkhanacittena ossajjitabbaṃ, yaṃ kiñci kammaṃ karoti kāyena, vācāya vā, taṃ sabbaṃ sambodhiyaṃ ninnacitteneva kātabbaṃ, bodhiyā pariṇāmetabbaṃ, uḷārehi, ittarehi ca kāmehi vinivattacitteneva bhavitabbaṃ, sabbāsu ca itikattabbatāsu upāyakosallaṃ paccupaṭṭhapetvā paṭipajjitabbaṃ.
又如大菩萨为实现圆满波罗蜜，常当契机适宜，勤于修行，持戒严谨，随时反省“今日我何等善业、智慧积累已增，何事为众生利益？”日日精进以利益众生，视身命为修行工具，无所挂碍。身口所行悉为正觉前导行持，心中断诸贪欲，远离各种欲法对境，持奉方便巧妙理路，循此次第踏实前进。
Tasmiṃ tasmiñca sattahite āraddhavīriyena bhavitabbaṃ iṭṭhāniṭṭhādisabbasahena avisaṃvādinā. Sabbepi sattā anodhiso mettāya, karuṇāya ca pharitabbā. Yā kāci sattānaṃ dukkhuppatti, sabbā sā attani pāṭikaṅkhitabbā. Sabbesañca sattānaṃ puññaṃ abbhanumoditabbaṃ, buddhānaṃ mahantatā mahānubhāvatā abhiṇhaṃ paccavekkhitabbā, yañca kiñci kammaṃ karoti kāyena, vācāya vā, taṃ sabbaṃ bodhicittapubbaṅgamaṃ kātabbaṃ. Iminā hi upāyena dānādīsu yuttappayuttassa thāmavato daḷhaparakkamassa mahāsattassa bodhisattassa aparimeyyo puññasambhāro, ñāṇasambhāro ca divase divase upacīyati.
于彼利益众生之心，应以坚毅勤奋，身口行止符合所愿所求，不违理义。众生皆应以无分别大慈大悲胸怀呵护，其苦痛皆应远离，不令诸苦所侵害。对众生之福德，应生欢喜赞叹，以佛陀广大功德为依止，详察其因果。而身口所为诸业，皆应如觉意先行，日增无量福慧、禅定资粮。由此方便法门，利乐大众之心久住坚固无移，大菩萨功德智慧如宝藏，在日日积累中增长无量无边。
Apica sattānaṃ paribhogatthaṃ, paripālanatthañca attano sarīraṃ, jīvitañca pariccajitvā khuppipāsasītuṇhavātātapādidukkhapatikāro pariyesitabbo ca uppādetabbo ca, yañca yathāvuttadukkhapatikārajaṃ sukhaṃ attanā paṭilabhati, tathā ramaṇīyesu ārāmuyyānapāsādataḷākādīsu , araññāyatanesu ca kāyacittasantāpābhāvena abhinibbutattā attanā sukhaṃ paṭilabhati, yañca suṇāti ‘‘buddhānubuddhapaccekabuddhā, mahābodhisattā ca nekkhammapaṭipattiyaṃ ṭhitā’’ti ca ‘‘diṭṭhadhammikasukhavihārabhūtaṃ īdisaṃ nāma jhānasamāpattisukhamanubhavantī’’ti ca, taṃ sabbaṃ sattesu anodhiso upasaṃharati. Ayaṃ tāva nayo asamāhitabhūmiyaṃ patiṭṭhitassa.
又应当观察众生受用之事，护持自身之身，舍弃生命，并应探求及产生那些因饥饿、口渴、寒热、痛苦引起的痛苦对治法。且应当照所说由苦引起的对治得由己获得的安乐，以及在诸如宜人园林、林苑、丛林等之处，身体与心之烦恼已消灭而自身得安乐的情形。又闻所说“佛、声闻、缘觉、诸大菩萨，都坚持出离修行”及“此处乃眼见之安乐境地，名为禅定之得安乐”，这些教理对众生无不汇聚成利益。此乃未立定定境之法门也。
Samāhitabhūmiyaṃ pana patiṭṭhito attanā yathānubhūtaṃ visesādhigamanibbattaṃ pītiṃ, passaddhiṃ, sukhaṃ, samādhiṃ, yathābhūtañāṇañca sattesu adhimuccanto upasaṃharati pariṇāmeti, tathā mahati saṃsāradukkhe, tassa ca nimittabhūte kilesābhisaṅkhāradukkhe nimuggaṃ sattanikāyaṃ disvā tatrāpi khādanachedanabhedanasedanapisanahiṃsanaaggisantāpādijanitā dukkhā tibbā kharā kaṭukā vedanā nirantaraṃ cirakālaṃ vedayante narake, aññamaññaṃ kujjhanasantāsanavisodhanahiṃsanaparādhīnatādīhi mahādukkhaṃ anubhavante tiracchānagate, jotimālākulasarīre khuppipāsavātātapādīhi ḍayhamāne, visussamāne ca vantakheḷādiāhāre, uddhabāhu viravante nijjhāmataṇhikādike mahādukkhaṃ vedayamāne pete ca pariyeṭṭhimūlakaṃ mahantaṃ anayabyasanaṃ pāpuṇante hatthacchedādikaraṇayogena dubbaṇṇaduddasikadaliddādibhāvena khuppipāsādiābādhayogena balavantehi abhibhavanīyato, paresaṃ vahanato, parādhīnato ca narake, pete, tiracchānagate ca atisayante apāyadukkhanibbisesaṃ dukkhamanubhavante manusse ca tathā visayaparibhogavikkhittacittatāya rāgādipariḷāhena ḍayhamāne vātavegasamuṭṭhitajālāsamiddhasukkhakaṭṭhasannipāte aggikkhandhe viya anupasantapariḷāhavuttike anupasantanihataparādhīne (anihataparādhīne dī. ni. ṭī. 1.7) kāmāvacaradeve ca mahatā vāyāmena vidūramākāsaṃ vigāhitasakuntā viya, balavatā dūre pāṇinā khittasarā viya ca ‘‘satipi cirappavattiyaṃ anaccantikatāya pātapariyosānā anatikkantajātijarāmaraṇā evā’’ti rūpāvacarārūpāvacaradeve ca passantena mahantaṃ saṃvegaṃ paccupaṭṭhāpetvā mettāya, karuṇāya ca anodhiso sattā pharitabbā. Evaṃ kāyena, vācāya, manasā ca bodhisambhāre nirantaraṃ upacinantena yathā pāramiyo paripūrenti, evaṃ sakkaccakārinā sātaccakārinā anolīnavuttinā ussāho pavattetabbo, vīriyapāramī paripūretabbā.
而已立定定境者，则亲自经验殊胜之获、一切具足之喜乐、宁静、安乐、定力，及实相智，超越众生而成就证得，功德渐彰。因于大苦轮回中，见诸煽乱心行之烦恼所起之苦，及此间被杀、割裂、破坏、沉埋、毒害、残害等苦，皆为猛烈、坚硬、刺苦不堪之痛，持续长期感受。彼等相互争斗，侵害、惩罚、污染，承受巨大苦难；于地狱中，汗血流淌，饥渴寒热折磨，食饮粗劣，手足受伤，心情昏沉沉寂，痛苦无量。且于常人中，因对欲界享乐心念分散，染有爱欲等烦恼，受强烈炎热之苦，似火堆炙烧。更于欲界如风吹沙尘混合的天空般混浊环境中，又遭受强风击打。虽强壮如猛虎，手脚如利剑，然而反受压制，受他挟制，奴役于地狱、饿鬼、畜生等恶趣，饱受尾求恶报之苦。人中亦然，因心境动乱，嗔恨贪欲翻腾，经历剧烈痛苦。见闻三界内形色相，迅速生发丧失信心、恐怖莫测之心。彼等为令众生心生慈悲、慈爱，劝发博大无量善心，维持如是精进。当用身、语、意三业持续修理彼菩萨之品德，圆满六度功德，常生精进、努力，不懈怠。
Apica ‘‘acinteyyāparimeyyavipuloḷāravimalanirupamanirupakkilesaguṇagaṇanicayanidānabhūtassa buddhabhāvassa ussakkitvā sampahaṃsanayoggaṃ vīriyaṃ nāma acinteyyānubhāvameva, yaṃ na pacurajanā sotumpi sakkuṇanti, pageva paṭipajjituṃ. Tathā hi tividhā abhinīhāracittuppatti, catasso buddhabhūmiyo, (su. ni. aṭṭha. 1.34) cattāri saṅgahavatthūni , (dī. ni. 3.210; a. ni. 4.32) karuṇekarasatā, buddhadhammesu sacchikaraṇena visesappaccayo, nijjhānakkhanti, sabbadhammesu nirupalepo, sabbasattesu piyaputtasaññā, saṃsāradukkhehi aparikhedo, sabbadeyyadhammapariccāgo, tena ca niratimānatā, adhisīlādiadhiṭṭhānaṃ, tattha ca acañcalatā, kusalakiriyāsu pītipāmojjatā, vivekaninnacittatā, jhānānuyogo, anavajjadhammesu atittiyatā, yathāsutassa dhammassa paresaṃ hitajjhāsayena desanāya ārambhadaḷhatā, dhīravīrabhāvo, parāpavādaparāpakāresu vikārābhāvo, saccādhiṭṭhānaṃ, samāpattīsu vasībhāvo, abhiññāsu balappatti, lakkhaṇattayāvabodho, satipaṭṭhānādīsu abhiyogena lokuttaramaggasambhārasambharaṇaṃ, navalokuttarāvakkantī’’ti evamādikā sabbāpi bodhisambhārapaṭipatti vīriyānubhāveneva samijjhatīti abhinīhārato yāva mahābodhi anossajjantena sakkaccaṃ nirantaraṃ vīriyaṃ yathā uparūpari visesāvahaṃ hoti, evaṃ sampādetabbaṃ. Sampajjamāne ca yathāvutte vīriye, khantisaccādhiṭṭhānādayo ca dānasīlādayo ca sabbepi bodhisambhārā tadadhīnavuttitāya sampannā eva hontītikhantiādīsupi imināva nayena paṭipatti veditabbā.
且当观此佛果身之无可思议、广大无边、清净无垢、无烦恼之特性所集，有三种无退转心生起，即四佛地，包含四种修行之法门，慈悲恒盛，正证佛法为念，求涅槃断尽，堪称圆满，不染一切法，相好完备。对一切众生慈悲，入世无畏，遵守戒律并坚定信心。其中无动摇、不退转；修行善业时常欢喜安乐，禅定精进，心清净不染污。一心专注，热心开展佛陀教法，显明朋友心态，不被骂诽伤所扰，无谎妄，无贪嗔无痴。恒行苦行，坚定信忍，观修禅定无过失，随法施教皆出于利益他人之心。如此修持直到成就无上正等正觉。修习时以如是精进为主，忍辱、坚定信心、布施、持戒诸功德成就，由此验知已实证。
Iti sattānaṃ sukhūpakaraṇapariccāgena bahudhānuggahakaraṇaṃ dānena paṭipatti, sīlena tesaṃ jīvitasāpateyyadārarakkhābhedapiyahitavacanāvihiṃsādikaraṇāni, nekkhammena tesaṃ āmisapaṭiggahaṇadhammadānādinā anekavidhā hitacariyā, paññāya tesaṃ hitakaraṇūpāyakosallaṃ, vīriyena tattha ussāhārambhaasaṃhīrakaraṇāni, khantiyā tadaparādhasahanaṃ, saccena nesaṃ avañcanatadupakārakiriyāsamādānāvisaṃvādanādi, adhiṭṭhānena tadupakaraṇe anatthasampātepi acalanaṃ, mettāya nesaṃ hitasukhānucintanaṃ, upekkhāya nesaṃ upakārāpakāresu vikārānāpattīti evaṃ aparimāṇe satte ārabbha anukampitasabbasattassa bodhisattassa puthujjanehi asādhāraṇo aparimāṇo puññañāṇasambhārupacayo ettha paṭipattīti veditabbaṃ. Yo cetāsaṃ paccayo vutto, tattha ca sakkaccaṃ sampādanaṃ.
众生亦当以安乐帮助众生之事，广施布施，遵守戒律，保护生命，远离邪言恶行，并于出家修苦行时收摄衣食等，广行多种利益众生之善行，精巧善用智慧利益众生，精进不懈，忍辱克己，诚实行真理，集戒律之坚固，虽遭妨碍亦不动摇，怀慈悲心观众生苦乐，持平等心于助益与阻碍之事不生变迁，诸如是无量众生，由菩萨慈悲感召，得增无边功德与智慧，此即其修行所在。如有此缘，则定能圆满所望，必能一致实得利益。
Ko vibhāgoti –
何为划分？
Sāmaññabhedato etā, dasavidhā vibhāgato;
根据共相不同，有十种划分。
Tidhā hutvāna paccekaṃ, samatiṃsavidhā samaṃ.
三种成就之后，成为各别者，依止正念种种，平等不动。
Dasa pāramiyo dasa upapāramiyo dasa paramatthapāramiyoti hi samatiṃsa pāramiyo. Tattha ‘‘katābhinīhārassa bodhisattassa parahitakaraṇābhininnāsayapayogassa kaṇhadhammavokiṇṇā sukkā dhammā pāramiyo, tehi avokiṇṇā sukkā dhammā upapāramiyo, akaṇhā asukkā dhammā paramatthapāramiyo’’ti keci. ‘‘Samudāgamanakālesu pūriyamānā pāramiyo, bodhisattabhūmiyaṃ puṇṇā upapāramiyo, buddhabhūmiyaṃ sabbākāraparipuṇṇā paramatthapāramiyo. Bodhisattabhūmiyaṃ vā parahitakaraṇato pāramiyo, attahitakaraṇato upapāramiyo, buddhabhūmiyaṃ balavesārajjasamadhigamena ubhayahitaparipūraṇato paramatthapāramiyoti evaṃ ādimajjhapariyosānesu paṇidhānārambhapariniṭṭhānesu tesaṃ vibhāgo’’ti apare. ‘‘Dosupasamakaruṇāpakatikānaṃ bhavasukhavimuttisukhaparamasukhappattānaṃ puññūpacayabhedato tabbibhāgo’’ti aññe.
十种波罗蜜、十种副波罗蜜、十种究竟波罗蜜，统称为正念波罗蜜。其中有人说：『菩萨为了利他修行，一切浊恶法皆被断除，断除的清净法即为波罗蜜；未断除的清净法即为副波罗蜜；未断除的浊恶法即为究竟波罗蜜。』又有人说：『波罗蜜在开始之时渐渐完善，为菩萨之地圆满的副波罗蜜；在佛地即所有方面皆圆满的究竟波罗蜜。菩萨地波罗蜜，由于利他；副波罗蜜，因利己；佛地由於禀受威力与自在，既利益己又利益他，故为究竟波罗蜜。在起始、中间、完成等阶段，彼等分法就是如此。』还有人说：『根据烦恼消除、悲悯生起者，为获得生死安乐和解脱之乐的诸善行积累，依资不同而有所分别。』
‘‘Lajjāsatimānāpassayānaṃ lokuttaradhammādhipatīnaṃ sīlasamādhipaññāgarukānaṃ tāritataritatārayitūnaṃ anubuddhapaccekabuddhasammāsambuddhānaṃ pāramīupapāramīparamatthapāramīhi bodhittayappattito yathāvuttavibhāgo’’ti keci. ‘‘Cittapaṇidhito yāva vacīpaṇidhi, tāva pavattā sambhārā pāramiyo , vacīpaṇidhito yāva kāyapaṇidhi, tāva pavattā upapāramiyo, kāyapaṇidhito pabhuti paramatthapāramiyo’’ti apare. Aññe pana ‘‘parapuññānumodanavasena pavattā sambhārā pāramiyo, paresaṃ kārāpanavasena pavattā upapāramiyo, sayaṃ karaṇavasena pavattā paramatthapāramiyo’’ti vadanti. Tathā ‘‘bhavasukhāvaho puññañāṇasambhāro pāramī, attano nibbānasukhāvaho upapāramī, paresaṃ tadubhayasukhāvaho paramatthapāramī’’ti eke.
『羞耻及称善者，是出于超越世间之法的戒定慧导师，具足救护、渡越度脱功能；由觉悟的独觉者与正觉者，依教理而有波罗蜜、副波罗蜜、究竟波罗蜜如是三等分别。』又有人说：『心的坚定是根基直至言说之坚定，所产生的行是波罗蜜；言说的坚定直至身的坚定，所生的行是副波罗蜜；身的坚定则是究竟波罗蜜。』另有说：『以他人善业生起的行是波罗蜜，为他人利益所行的行是副波罗蜜，自己作用所生的行是究竟波罗蜜。』又有说：『积聚生死安乐之善业知识为波罗蜜，自己涅槃安乐为副波罗蜜，为他人二者共同安乐的是究竟波罗蜜。』
Puttadāradhanādiupakaraṇapariccāgo pana dānapāramī, attano aṅgapariccāgo dānaupapāramī, attano jīvitapariccāgo dānaparamatthapāramī. Tathā puttadārādikassa tividhassāpi hetu avītikkamanavasena tisso sīlapāramiyo, tesu eva tividhesu vatthūsu ālayaṃ upacchinditvā nikkhamanavasena tisso nekkhammapāramiyo, upakaraṇaaṅgajīvitataṇhaṃ samūhanitvā sattānaṃ hitāhitavinicchayakaraṇavasena tisso paññāpāramiyo, yathāvuttabhedānaṃ pariccāgādīnaṃ vāyamanavasena tisso vīriyapāramiyo, upakaraṇaaṅgajīvitantarāyakarānaṃ khamanavasena tisso khantipāramiyo, upakaraṇaaṅgajīvitahetu saccāpariccāgavasena tisso saccapāramiyo, dānādipāramiyo akuppādhiṭṭhānavaseneva samijjhantīti upakaraṇādivināsepi acalādhiṭṭhānavasena tisso adhiṭṭhānapāramiyo, upakaraṇādivighātakesupi sattesu mettāya avijahanavasena tisso mettāpāramiyo, yathāvuttavatthuttayassa upakārāpakāresu sattasaṅkhāresu majjhattatāpaṭilābhavasena tisso upekkhāpāramiyoti evamādinā etāsaṃ vibhāgo veditabbo.
以舍弃子女、财物等供养的多样奉献为布施波罗蜜；舍弃身体分为副波罗蜜；舍弃生命为究竟布施波罗蜜。又以舍弃子女及财物三种因缘的未越过而成三种戒波罗蜜；在此三法及此三处断舍贮藏处而出离为三种出离波罗蜜；舍弃供养、财物及生命之欲望，判断利益与害利立断而成三种智慧波罗蜜；依前所述分别舍及放弃等修习为三种精进波罗蜜；宽恕妨碍供养和生命之人，为三种忍辱波罗蜜；以真实舍弃供养等缘故，为三种真实波罗蜜；依布施等修习，正如无人妄念而圆满信念，为三种信心波罗蜜；不损毁供养等亦以不动之心坚固者，三种坚固波罗蜜；不杀害诸众生而永怀慈心者为三种慈悲波罗蜜；以中庸调摄供养和害利并施的众生行中，得其中庸之舍为三种舍波罗蜜。这些便是其分类，应当明了。
Kosaṅgahoti ettha pana –
关于总摄义，有云：
Yathā vibhāgato tiṃsa-vidhā saṅgahato dasa;
譬如分类有三十种，归纳则有十种；
Chappakārāva etāsu, yugaḷādīhi sādhaye.
六种造作行为，以成双成对的方式完成。
Yathā hi esā vibhāgato tiṃsavidhāpi dānapāramiādibhāvato dasavidhā, evaṃ dānasīlakhantivīriyajhānapaññāsabhāvena chabbidhā. Etāsu hi nekkhammapāramī sīlapāramiyā saṅgahitā tassā pabbajjābhāve. Nīvaraṇavivekabhāve pana jhānapāramiyā, kusaladhammabhāve chahipi saṅgahitā, saccapāramī sīlapāramiyā ekadesā eva vacīsaccaviratisaccapakkhe. Ñāṇasaccapakkhe pana paññāpāramiyā saṅgahitā, mettāpāramī jhānapāramiyā eva, upekkhāpāramī jhānapaññāpāramīhi, adhiṭṭhānapāramī sabbāhipi saṅgahitāti.
譬如此，这些类别中即便分为三十类以上，若依布施波罗蜜等十种波罗蜜的本质，也仅为十种。依布施、戒、忍、精进、禅定、慧等功德法门归纳为六种。其中出离波罗蜜与戒波罗蜜合而为一，因无出家之相；对烦恼遮断的观照中，禅波罗蜜与善法功德合而为六；真理波罗蜜与戒波罗蜜在真语不妄言所表真理处只合为一。而智慧波罗蜜在知慧真理面，则与慈悲波罗蜜同属于禅波罗蜜；舍弃波罗蜜与定慧禅波罗蜜，以及正定波罗蜜皆合而为一。
Etesañca dānādīnaṃ channaṃ guṇānaṃ aññamaññasambandhānaṃ pañcadasa yugaḷādīni pañcadasa yugaḷādisādhakāni honti. Seyyathidaṃ? Dānasīlayugaḷena parahitāhitānaṃ karaṇākaraṇayugaḷasiddhi, dānakhantiyugaḷena alobhādosayugaḷasiddhi, dānavīriyayugaḷena cāgasutayugaḷasiddhi, dānajhānayugaḷena kāmadosappahānayugaḷasiddhi, dānapaññāyugaḷena ariyayānadhurayugaḷasiddhi, sīlakhantidvayena payogāsayasuddhadvayasiddhi, sīlavīriyadvayena bhāvanādvayasiddhi, sīlajhānadvayena dussīlyapariyuṭṭhānappahānadvayasiddhi, sīlapaññādvayena dānadvayasiddhi, khantivīriyadvayena khamātejadvayasiddhi, khantijhānadukena virodhānurodhappahānadukasiddhi, khantipaññādukena suññatākhantipaṭivedhadukasiddhi, vīriyajhānadukena paggahāvikkhepadukasiddhi, vīriyapaññādukena saraṇadukasiddhi, jhānapaññādukena yānadukasiddhi. Dānasīlakhantitikena lobhadosamohappahānatikasiddhi, dānasīlavīriyatikena bhogajīvitakāyasārādānatikasiddhi, dānasīlajhānatikena puññakiriyavatthutikasiddhi, dānasīlapaññātikena āmisābhayadhammadānatikasiddhīti evaṃ itarehipi tikehi, catukkādīhi ca yathāsambhavaṃ tikāni, catukkādīni ca yojetabbāni.
这些布施等功德种类之间，约有十五对相互关联的成双行为，这十五对行为相辅相成。譬如：布施与戒组成利他与利己行为的成对完成；布施与忍组成断除贪嗔的成对完成；布施与精进组成布施与苦行的成对完成；布施与禅组成断除欲界烦恼的成对完成；布施与慧组成渡彼岸的成对完成；戒忍成对完成净化定心与意向；戒精进成对完成禅定修习；戒禅成对完成除恶业流现象；戒慧成对完成断除空无忍的烦恼；忍精进成对完成忍辱与奋发；忍禅成对完成断除烦恼与逆境；忍慧成对完成发明空无忍的智慧；精进禅成对完成抓取与辨别；精进慧成对完成依止方便；禅慧成对完成行舟渡彼岸。以布施、戒、忍三波罗蜜的合三，分别与其他三种波罗蜜（无明、命、福德、断恶、怖畏）之间又有不等的配合成对，使各自功德圆满。其他如三种或四种的配合，也需依情况联接成三种或四种波罗蜜的结合。
Evaṃ chabbidhānampi pana imāsaṃ pāramīnaṃ catūhi adhiṭṭhānehi saṅgaho veditabbo. Sabbapāramīnaṃ samūhasaṅgahato hi cattāri adhiṭṭhānāni. Seyyathidaṃ? Saccādhiṭṭhānaṃ, cāgādhiṭṭhānaṃ, upasamādhiṭṭhānaṃ, paññādhiṭṭhānanti. Tattha adhitiṭṭhati etena, ettha vā adhitiṭṭhati, adhiṭṭhānamattameva vā tanti adhiṭṭhānaṃ, saccañca taṃ adhiṭṭhānañca, saccassa vā adhiṭṭhānaṃ, saccaṃ vā adhiṭṭhānametassāti saccādhiṭṭhānaṃ. Evaṃ sesesupi. Tattha avisesato tāva katābhinīhārassa anukampitasabbasattassa mahāsattassa paṭiññānurūpaṃ sabbapāramīpariggahato saccādhiṭṭhānaṃ, tesaṃ paṭipakkhapariccāgato cāgādhiṭṭhānaṃ, sabbapāramitāguṇehi upasamanato upasamādhiṭṭhānaṃ. Tehi eva parahitesu upāyakosallato paññādhiṭṭhānaṃ.
由此，以这六种波罗蜜合三十五种成双行为，亦应用四种定力加以归纳整摄。所有波罗蜜的整体摄持，有四种根本定力，分别是：真理定力、布施定力、静虑定力与智慧定力。所谓定力，即持重与所持之体，真理与定力合即为真理定力；同样如此于余者。其中特别强调作为一切波罗蜜坚固基础的真理定力，是基于广大神通大觉者之慈悲与承诺；出离之定力为舍弃彼方念头；所有波罗蜜之功德相续下的静虑定力；为利益他方圆满修行的智慧定力。
Visesato pana ‘‘yācakānaṃ janānaṃ avisaṃvādetvā dassāmī’’ti paṭijānanato, paṭiññaṃ avisaṃvādetvā dānato, dānaṃ avisaṃvādetvā anumodanato , macchariyādipaṭipakkhapariccāgato, deyyapaṭiggāhakadānadeyyadhammakkhayesu lobhadosamohabhayavūpasamanato, yathārahaṃ yathākālaṃ yathāvidhānañca dānato, paññuttarato ca kusaladhammānaṃ caturadhiṭṭhānapadaṭṭhānaṃ dānaṃ. Tathā saṃvarasamādānassa avītikkamanato, dussīlyapariccāgato, duccaritavūpasamanato, paññuttarato ca caturadhiṭṭhānapadaṭṭhānaṃ sīlaṃ. Yathāpaṭiññaṃ khamanato, katāparādhavikappapariccāgato, kodhapariyuṭṭhānavūpasamanato, paññuttarato ca caturadhiṭṭhānapadaṭṭhānākhanti. Paṭiññānurūpaṃ parahitakaraṇato, visayapariccāgato, akusalavūpasamanato, paññuttarato ca caturadhiṭṭhānapadaṭṭhānaṃ vīriyaṃ. Paṭiññānurūpaṃ lokahitānucintanato, nīvaraṇapariccāgato, cittavūpasamanato, paññuttarato ca caturadhiṭṭhānapadaṭṭhānaṃ jhānaṃ. Yathāpaṭiññaṃ parahitūpāyakosallato, anupāyakiriyapariccāgato, mohajapariḷāhavūpasamanato, sabbaññutāpaṭilābhato ca caturadhiṭṭhānapadaṭṭhānā paññā.
其中，特别授予“不违犯乞求者众”的承诺，这承诺是基于布施之不违，于布施之时不违戒、不懈怠，且不违戒之时施予布施，称为依约布施。又相应地，在给予接受供养之时，断除贪嗔痴怖畏，依时依法行布施，且受戒律调治，为四根本定力作基础。正念摄受，善业具足，即是戒定慧三定力。宽恕时，断恶行怒，持守戒律，依契约付出，调伏嗔恚，成就定力。随顺承诺，舍弃过失，断除嗔恚，依契约精进，摄持定力。依承诺为他人事业，克服烦恼，摄持乐他定力。依承诺思念世间利益，断除烦恼，成就定力。依承诺为利益他方，具足布施定力，断惑浓重者，依契合智慧，得定慧功德。
Tattha ñeyyapaṭiññānuvidhānehi saccādhiṭṭhānaṃ, vatthukāmakilesakāmapariccāgehi cāgādhiṭṭhānaṃ, dosadukkhavūpasamehi upasamādhiṭṭhānaṃ, anubodhapaṭivedhehi paññādhiṭṭhānaṃ. Tividhasaccapariggahitaṃ dosattayavirodhi saccādhiṭṭhānaṃ, tividhacāgapariggahitaṃ dosattayavirodhi cāgādhiṭṭhānaṃ, tividhavūpasamapariggahitaṃ dosattayavirodhi upasamādhiṭṭhānaṃ, tividhañāṇapariggahitaṃ dosattayavirodhi paññādhiṭṭhānaṃ. Saccādhiṭṭhānapariggahitāni cāgūpasamapaññādhiṭṭhānāni avisaṃvādanato, paṭiññānuvidhānato ca. Cāgādhiṭṭhānapariggahitāni saccūpasamapaññādhiṭṭhānāni paṭipakkhapariccāgato, sabbapariccāgaphalattā ca. Upasamādhiṭṭhānapariggahitāni saccacāgapaññādhiṭṭhānāni kilesapariḷāhūpasamanato, kammapariḷāhūpasamanato ca. Paññādhiṭṭhānapariggahitāni saccacāgūpasamādhiṭṭhānāni ñāṇapubbaṅgamato, ñāṇānuparivattanato cāti evaṃ sabbāpi pāramiyo saccappabhāvitā cāgaparibyañjitā upasamopabrūhitā paññāparisuddhā. Saccañhi etāsaṃ janakahetu, cāgo paṭiggāhakahetu, upasamo paribuddhihetu paññā pārisuddhihetu. Tathā ādimhi saccādhiṭṭhānaṃ saccapaṭiññattā, majjhe cāgādhiṭṭhānaṃ katapaṇidhānassa parahitāya attapariccāgato, ante upasamādhiṭṭhānaṃ sabbūpasamapariyosānattā. Ādimajjhapariyosānesu paññādhiṭṭhānaṃ tasmiṃ sati sambhavato, asati asambhavato, yathāpaṭiññañca sambhavato.
此中以应知之承诺行施行布施定力，分别断除贪嗔痴所起的贪心、瞋心、痴心以施持定力。差别地则以出离三毒为真理摄持的真理定力，差别地用布施三毒相反为布施定力；断除烦恼三毒以静虑定力摄持；智慧定力则以断除三毒为基础归纳。真理布施定力、布施静虑定力和布施智慧定力，依不违戒及承诺、发誓等方法成就。布施定力以对他人利益的付出为本，静虑定力则为镇静烦恼，智慧定力则先导智慧并涵盖轮回之观。故一切波罗蜜在实证真理时得以具足布施，布施生接收，镇静烦恼生智慧清净。真理定力体现真理承诺，布施定力体现发愿尽己，静虑定力体现一切烦恼的终止，智慧定力体现了对真理及布施承诺的洞明。在开始与中间及终结中，分别以真理、布施与静虑为基础，于终了时慧定力相继出现；反之若无真理，亦失承诺。
Tattha mahāpurisā satataṃ attahitaparahitakarehi garupiyabhāvakarehi saccacāgādhiṭṭhānehi gihibhūtā āmisadānena pare anuggaṇhanti. Tathā attahitaparahitakarehi, garupiyabhāvakarehi, upasamapaññādhiṭṭhānehi ca pabbajitabhūtā dhammadānena pare anuggaṇhanti.
那里，大丈夫恒常以利益自己与利益他人为事业，怀有庄严慈爱之心，牢固持守真实不虚的信念，成为世间的丈夫，因施舍糊口之物而感化他人。同样，那些出家者亦以利益自己与利益他人为事业，怀有庄严慈爱之心，持守平静智慧之信念，通过布施法施而感化他人。
Tattha antimabhave bodhisattassa caturadhiṭṭhānaparipūraṇaṃ. Paripuṇṇacaturadhiṭṭhānassa hi carimakabhavūpapattīti eke. Tatrāpi hi gabbhāvakkantiabhinikkhamanesu paññādhiṭṭhānasamudāgamena sato sampajāno saccādhiṭṭhānapāripūriyā sampatijāto uttarābhimukho sattapadavītihārena gantvā sabbā disā oloketvā saccānuparivattinā vacasā ‘‘aggohamasmi lokassa, jeṭṭhohamasmi lokassa, seṭṭhohamasmi lokassā’’ti (dī. ni. 2.31; ma. ni. 3.207) tikkhattuṃ sīhanādaṃ nadi, upasamādhiṭṭhānasamudāgamena jiṇṇāturamatapabbajitadassāvino catudhammappadesakovidassa yobbanārogyajīvitasampattimadānaṃ upasamo, cāgādhiṭṭhānasamudāgamena mahato ñātiparivaṭṭassa, hatthagatassa ca cakkavattirajjassa anapekkhapariccāgoti.
又那里，菩萨于最后一生中证满四种坚定信念。谓满四种坚定信念实为最后一生之成就者，亦有说法。例如在胎育、怀孕、出胎等阶段，正念、正知伴随智慧信念之生起，菩萨遂成就真实信念的圆满，转向上面之立场，以七步七足法步行，巡察四方，藉真实信念庄严之言语说：『我是世间的首领，最高者，我是世间的至尊』（《长部》〈毗尼篇〉2.31；《中部》〈毗尼篇〉3.207）。借由平静坚定之信念生起，虽老病困苦，但出家示现之人，具备四法授记之知识，富于青春健康生活的资财与安宁；借由布施坚定信念之生起，具七亲属围绕，成为手中执物、政权治理者，施舍无所希求。
Dutiye ṭhāne abhisambodhiyaṃ caturadhiṭṭhānaparipūraṇanti keci. Tattha hi yathāpaṭiññaṃ saccādhiṭṭhānasamudāgamena catunnaṃ ariyasaccānaṃ abhisamayo. Tato hi saccādhiṭṭhānaṃ paripuṇṇaṃ. Cāgādhiṭṭhānasamudāgamena sabbakilesupakkilesapariccāgo. Tato hi cāgādhiṭṭhānaṃ paripuṇṇaṃ. Upasamādhiṭṭhānasamudāgamena paramūpasamasampatti. Tato hi upasamādhiṭṭhānaṃ paripuṇṇaṃ. Paññādhiṭṭhānasamudāgamena anāvaraṇañāṇapaṭilābho. Tato hi paññādhiṭṭhānaṃ paripuṇṇanti, taṃ asiddhaṃ abhisambodhiyāpi paramatthabhāvato.
第二处说，成就菩提之四种坚定信念者如是云。谓如前所说，真实坚定信念的产生，涵摄四圣谛的成就。于是真实坚定信念圆满，借布施坚定信念的生起，断除一切烦恼污秽的抛弃；于是布施坚定信念亦圆满；借平静坚定信念的生起，则达至最高的安宁成就，平静坚定信念亦圆满；借智慧坚定信念生起，则无障碍的智慧开显，智慧坚定信念也圆满。即便达成菩提之极意，仍不能视为失败。
Tatiye ṭhāne dhammacakkappavattane caturadhiṭṭhānaṃ paripuṇṇanti aññe. Tattha hi saccādhiṭṭhānasamudāgatassa dvādasahi ākārehi ariyasaccadesanāya saccādhiṭṭhānaṃ paripuṇṇaṃ, cāgādhiṭṭhānasamudāgatassa saddhammamahāyāgakaraṇena cāgādhiṭṭhānaṃ paripuṇṇaṃ, upasamādhiṭṭhānasamudāgatassa sayaṃ upasantassa paresaṃ upasamanena upasamādhiṭṭhānaṃ paripuṇṇaṃ, paññādhiṭṭhānasamudāgatassa vineyyānaṃ āsayādiparijānanena paññādhiṭṭhānaṃ paripuṇṇanti, tadapi asiddhaṃ apariyositattā buddhakiccassa.
第三处说，有些说法谓，法轮初转时四种坚定信念得以圆满。谓因真实坚定信念生起，释迦牟尼以十二种形态宣说四圣谛，故真实坚定信念圆满；借布施坚定信念之坚定宏大弘法，使布施坚定信念圆满；借平静坚定信念之自息寂静与他息寂静而使平静坚定信念圆满；借智慧坚定信念中对戒除烦恼根本的认识而智慧坚定信念圆满。然即便如此，因教化不尽，佛陀教法之事业仍未完善。
Catutthe ṭhāne parinibbāne caturadhiṭṭhānaṃ paripuṇṇanti apare. Tatra hi parinibbutattā paramatthasaccasampattiyā saccādhiṭṭhānaparipūraṇaṃ, sabbūpadhipaṭinissaggena cāgādhiṭṭhānaparipūraṇaṃ, sabbasaṅkhārūpasamena upasamādhiṭṭhānaparipūraṇaṃ, paññāpayojanaparinibbānena paññādhiṭṭhānaparipūraṇanti.
第四处说，涅槃时四种坚定信念亦已圆满。其时因涅槃之极意，真实坚定信念得以圆满；因舍弃一切有漏缘起的缘起所，布施坚定信念圆满；因一切心理造作的断尽，平静坚定信念亦圆满；因涅槃时智慧之彻底断尽所，智慧坚定信念亦圆满。
Tatra mahāpurisassa visesena mettākhette abhijātiyaṃ saccādhiṭṭhānasamudāgatassa saccādhiṭṭhānaparipūraṇamabhibyattaṃ, visesena karuṇākhette abhisambodhiyaṃ paññādhiṭṭhānasamudāgatassa paññādhiṭṭhānaparipūraṇamabhibyattaṃ, visesena muditākhette dhammacakkappavattane cāgādhiṭṭhānasamudāgatassa cāgādhiṭṭhānaparipūraṇamabhibyattaṃ, visesena upekkhākhette parinibbāne upasamādhiṭṭhānasamudāgatassa upasamādhiṭṭhānaparipūraṇamabhibyattanti daṭṭhabbaṃ.
其处须观察，大丈夫特别在慈爱境界，由真实坚定信念的生起，得到真实坚定信念圆满的成就；特别于悲悯境界，因智慧坚定信念的生起，得智慧坚定信念圆满；特别于喜悦境界，因法轮初转时布施坚定信念生起，得布施坚定信念圆满；特别于舍弃境界，因涅槃时平静坚定信念的生起，得平静坚定信念圆满。此等皆当观察明白。
Tatrāpi saccādhiṭṭhānasamudāgatassa saṃvāsena sīlaṃ veditabbaṃ, cāgādhiṭṭhānasamudāgatassa saṃvohārena soceyyaṃ veditabbaṃ, upasamādhiṭṭhānasamudāgatassa āpadāsu thāmo veditabbo, paññādhiṭṭhānasamudāgatassa sākacchāya paññā veditabbā. Evaṃ sīlājīvacittadiṭṭhivisuddhiyo veditabbā. Tathā saccādhiṭṭhānasamudāgamena dosāgatiṃ na gacchati avisaṃvādanato, cāgādhiṭṭhānasamudāgamena chandāgatiṃ na gacchati anabhisaṅgato, upasamādhiṭṭhānasamudāgamena bhayāgatiṃ na gacchati anuparodhato, paññādhiṭṭhānasamudāgamena mohāgatiṃ na gacchati yathābhūtāvabodhato.
在此，真实立场(真理的确立)所引生的契合，应当了解戒律；由布施立场所引生的相应，应当净除；由定立场所引生的困厄，应当观察其止息；由智慧立场所引生的明了，应当领会。如此，戒律、生活、心及见的清净，应当被理解。又如，借着真实立场的到来，贪欲不至于增长，因无争辩而增益止息；借布施立场的到来，爱欲不增长，因无执着而清净；借定立场的到来，恐惧不增长，因有禁止而止息；借智慧立场的到来，愚痴不增长，因真实觉知而明了。
Tathā paṭhamena aduṭṭho adhivāseti, dutiyena aluddho paṭisevati, tatiyena abhīto parivajjeti, catutthena asaṃmūḷho vinodeti. Paṭhamena nekkhammasukhuppatti, itarehi pavivekaupasamasambodhisukhuppattiyo honti. Tathā vivekajapītisukhasamādhijapītisukhaapītijakāyasukha satipārisuddhijaupekkhāsukhuppattiyo etehi catūhi yathākkamaṃ hontīti. Evamanekaguṇānubandhehi catūhi adhiṭṭhānehi sabbapāramisamūhasaṅgaho veditabbo. Yathā ca catūhi adhiṭṭhānehi sabbapāramisaṅgaho, evaṃ karuṇāpaññāhipīti daṭṭhabbaṃ. Sabbopi hi bodhisambhāro karuṇāpaññāhi saṅgahito. Karuṇāpaññāpariggahitā hi dānādiguṇā mahābodhisambhārā bhavanti buddhattasiddhipariyosānāti. Evametāsaṃ saṅgaho veditabbo.
如此，初者因洁净而生安稳，第二因不染污而不退失，第三因无恐怖而远离烦扰，第四因了悟清净而消解惑乱。第一者是出离安乐的成就，其余三者是隐居静寂觉悟安乐的成就。因此，隐居乐、禅悦乐、身觉乐及念清净所生的平等心安乐，这四者皆应如法而存有。依此种种品质相续，借这四种立场，应当了解各种波罗蜜的圆满集成。正如借这四种立场能集成一切波罗蜜，慈悲智慧亦应见为如此。诸多菩提资粮皆由慈悲智慧成立。持守慈悲智慧，诸如布施等美德，成为广大菩提资粮，至于成就佛果之极致。如是此种集会，应当被认识。
Kosampādanūpāyoti –
所谓具足修习之法——
Sabbāsaṃ pana tāsampi, upāyoti sampādane;
乃指于一切众生之圆满修习；
Avekallādayo atta-niyyātanādayo matā.
是谓全然无分别的自他利乐及其自在之所；
Sakalassāpi hi puññādisambhārassa sammāsambodhiṃ uddissa anavasesasambharaṇaṃ avekallakāritāyogena, tattha ca sakkaccakāritā ādarabahumānayogena, sātaccakāritā nirantarapayogena, cirakālādiyogo ca antarā avosānāpajjanenāti. Taṃ panassa kālaparimāṇaṃ parato āvi bhavissati. Iti caturaṅgayogo etāsaṃ pāramīnaṃ sampādanūpāyo.
因贤德资粮之圆满，为正觉(究竟觉悟)所成，且无所遗缺。其间有适当之作，尊敬重礼，其次有连续不断之用，及漫长之时的相续，穷极其间。自后，此等波罗蜜的圆满修习，将于时节届满后出现。因此，这四种助缘，即为此类波罗蜜之圆满修习法。
Tathā mahāsattena bodhāya paṭipajjantena sammāsambodhāya buddhānaṃ puretarameva attā niyyātetabbo ‘‘imāhaṃ attabhāvaṃ buddhānaṃ niyyātemī’’ti. Taṃ taṃ pariggahavatthuñca paṭilābhato puretarameva dānamukhe nissajjitabbaṃ ‘‘yaṃ kiñci mayhaṃ uppajjanakaṃ jīvitaparikkhārajātaṃ, taṃ sabbaṃ sati yācake dassāmi, tesaṃ pana dinnāvasesaṃ eva mayā paribhuñjitabba’’nti.
如是，大圣者在修习觉悟正遍知的觉者道路时，先行将自身赋予佛陀的先行状态，因此谓之“我将这自性归属佛陀”。对于所受具足的种种财产，应当从施与之口先放下，言曰：『凡一切由我而起，作为生命维持所需的所有财物，悉皆施予乞求者，而留存的剩余部分必由我自行享用』。
Evañhissa sammadeva pariccāgāya kate cittābhisaṅkhāre yaṃ uppajjati pariggahavatthu aviññāṇakaṃ, saviññāṇakaṃ vā, tattha ye ime pubbe dāne akataparicayo, pariggahavatthussa parittabhāvo, uḷāramanuññatā, parikkhayacintāti cattāro dānavinibandhā. Tesu yadā mahābodhisattassa saṃvijjamānesu deyyadhammesu, paccupaṭṭhite ca yācakajane dāne cittaṃ na pakkhandati na kamati, tena niṭṭhamettha gantabbaṃ ‘‘addhāhaṃ dāne pubbe akataparicayo, tena me etarahi dātukamyatā citte na saṇṭhātī’’ti. So ‘‘evaṃ me ito paraṃ dānābhirataṃ cittaṃ bhavissati, handāhaṃ ito paṭṭhāya dānaṃ dassāmi, nanu mayā paṭikacceva pariggahavatthuṃ yācakānaṃ pariccatta’’nti dānaṃ deti muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato. Evaṃ mahāsattassa paṭhamo dānavinibandho hato hoti vihato samucchinno.
由此，心志已经正确断舍取舍之后，所生起的对拥有之物的执著，无论无知觉、或有觉性，在此皆属。若以前施舍上无所作为，致使拥有之物缺乏保护、缺少庄重敬敬及灭尽忧虑，则此四点成为布施的障碍。当大菩萨对于世间神祇所护持的供养之物，以及施舍接受者心不生退避不嫌恶时，即应断除此障，断然离灭。彼时能言：『过去因无所作为的习气，于此因缘中心不生贪恋执著』。于是彼言：『从此以后我心必乐于布施，今后我必竭力示施，岂容我小觑乞求者所付托的财物』。遂舍弃财物，手放自由，专注于布施分配。如此，大圣者的第一布施障碍被摧破、灭绝、破除、消除。
Tathā mahāsatto deyyadhammassa parittabhāve sati paccayavekalle iti paṭisañcikkhati ‘‘ahaṃ kho pubbe adānasīlatāya etarahi evaṃ paccayavekallo jāto, tasmā idāni mayā parittena vā hīnena vā yathāladdhena deyyadhammena attānaṃ pīḷetvāpi dānameva dātabbaṃ, yenāhaṃ āyatimpi dānapāramiṃ matthakaṃ pāpessāmī’’ti so itarītarena dānaṃ deti muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato. Evaṃ mahāsattassa dutiyo dānavinibandho hato hoti vihato samucchinno.
又如是，大圣者在考虑对于神祇财物的保护缺失时，反省自己说：『我先前因未行布施戒律，故今正因这护持不敬或不足而生，有鉴于此，今应诚心布施，即使影响自己寿命，以成就布施波罗蜜』。于是彼以种种方法布施，手施自由，心放开，专意分予施舍者。如此，大圣者第二布施障碍被摧破、灭绝、破除、消除。
Tathā mahāsatto deyyadhammassa uḷāramanuññatāya adātukamyatācitte uppajjamāne iti paṭisañcikkhati ‘‘nanu tayā sappurisa uḷāratamā sabbaseṭṭhā sammāsambodhi abhipatthitā, tasmā tadatthaṃ tayā uḷāramanuññe eva deyyadhamme dātuṃ yuttarūpa’’nti. So uḷāraṃ, manuññañca dānaṃ deti muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato. Evaṃ mahāpurisassa tatiyo dānavinibandho hato hoti vihato samucchinno.
又大圣者思惟神祇财物庄严缺失，及对不愿付予的心态生起时，心中反省：『那里有众善男子中最为庄严伟大的，有志于正觉，故我于此处理应以庄严行为布施神祇财物』。于是以庄严与庄重施舍，自由手放，心情安静，分予乞求者。如此，大圣者第三布施障碍被摧破、灭绝、破除、消除。
Tathā mahāsatto dānaṃ dento yadā deyyadhammassa parikkhayaṃ passati, so iti paṭisañcikkhati ‘‘ayaṃ kho bhogānaṃ sabhāvo, yadidaṃ khayadhammatā vayadhammatā, apica me pubbe tādisassa dānassa akatattā evaṃ bhogānaṃ parikkhayo dissati, handāhaṃ yathāladdhena deyyadhammena parittena vā, vipulena vā dānameva dadeyyaṃ, yenāhaṃ āyatiṃ dānapāramiyā matthakaṃ pāpuṇissāmī’ti. So yathāladdhena dānaṃ deti muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato. Evaṃ mahāsattassa catuttho dānavinibandho hato hoti vihato samucchinno. Evaṃ ye ye dānapāramiyā vinibandhabhūtā anatthā, tesaṃ tesaṃ yathārahaṃ paccavekkhitvā paṭivinodanaṃ upāyo. Yathā ca dānapāramiyā, evaṃ sīlapāramiādīsupi daṭṭhabbaṃ.
又如是，大圣者施舍时见神祇财物必有消灭的性质，反观思惟说：『此乃诸宝之本性，无常衰败，我先前亦未如法布施，如今虽受苦厄，仍应以充足乃至过度神祇财物施舍，以未来获满布施波罗蜜功德』。于是彼以适当多寡布施，自由施舍，心无所挂，分配施舍者。如此，大圣者第四布施障碍被摧破、灭绝、破除、消除。由此诸布施波罗蜜障碍皆应如法审察，分别消解。复此理亦适用于戒波罗蜜等诸波罗蜜。
Apica yaṃ mahāsattassa buddhānaṃ attasanniyyātanaṃ, taṃ sammadeva sabbapāramīnaṃ sampādanūpāyo, buddhānañca attānaṃ niyyātetvā ṭhito mahāpuriso tattha tattha bodhisambhārapāripūriyā ghaṭento vāyamanto sarīrassa, sukhūpakaraṇānañca upacchedakesu dussahesupi kiccesu (kicchesu cariyā. aṭṭha. pakiṇṇakakathā) durabhisambhavesupi sattasaṅkhārasamupanītesu anatthesu tibbesu pāṇaharesu ‘‘ayaṃ mayā attabhāvo buddhānaṃ pariccatto, yaṃ vā taṃ vā ettha hotū’’ti tannimittaṃ na kampati na vedhati īsakampi aññathattaṃ na gacchati, kusalārambhe aññadatthu acalādhiṭṭhāno ca hoti, evaṃ attasanniyyātanampi etāsaṃ sampādanūpāyo.
此外，大圣者为成为佛陀自身所归所托之体，实乃成就诸波罗蜜之法门。彼立稳于佛陀自性，将其成就佛的具足法门，心志执著斯体，如同培养佛法资粮一般，不断努力修炼身心，忍受种种苦难，面对难以忍受之烦恼及各种恶意困厄，心中热诚坚定，面对此等变化不动摇、不痛苦、不闲散，初心坚固，稳住意志。此则成为成就佛自身所托之体的法门。
Apica samāsato katābhinīhārassa attani sinehassa pariyādānaṃ, (parisosanaṃ cariyā. aṭṭha. pakiṇṇakakathā) paresu ca sinehassa parivaḍḍhanaṃ etāsaṃ sampādanūpāyo. Sammāsambodhisamadhigamāya hi katamahāpaṇidhānassa mahāsattassa yāthāvato parijānanena sabbesu dhammesu anupalittassa attani sineho parikkhayaṃ pariyādānaṃ gacchati, mahākaruṇāsamāyogavasena (samāsevanena cariyā. aṭṭha. pakiṇṇakakathā) pana piyaputte viya sabbasatte sampassamānassa tesu mettākaruṇāsineho parivaḍḍhati, tato ca taṃ tadāvatthānurūpaṃ attaparasantānesu lobhadosamohavigamena vidūrīkatamacchariyādibodhisambhārapaṭipakkho mahāpuriso dānapiyavacanaatthacariyā samānattatāsaṅkhātehi catūhi saṅgahavatthūhi (dī. ni. 3.313; a. ni. 4.32) caturadhiṭṭhānānugatehi accantaṃ janassa saṅgahakaraṇena upari yānattaye avatāraṇaṃ, paripācanañca karoti.
此外，全面地实行布施的自爱心的洁净、守护和摈除（这些为八种附加解释），以及对他人爱的增长，皆为获得正觉的因缘。由世尊这位具大决心的大丈夫，具足真实了解，遍知诸法无漏，自爱之心随之消灭，推行保护和守护。其以大悲愿心同感众生（与众生平等相处，参见八种附加解释），如同爱护亲子般，普遍遍在所有众生中，慈爱与怜悯之心增长。由此而生，与当时境况相适应的自我安心，断除贪、嗔、痴的困扰，精明地选择不思议的法门、修习觉道的行为。此大丈夫以布施、慈爱言语、合于义理的行为，保持一致，循四种合聚所具之缘（详见《增支部》4.32；《中部》3.313），遵循四念处，并以至诚守护大众，精进努力，行入、守护、证果、退入。
Mahāsattānañhi mahākaruṇā, mahāpaññā ca dānena alaṅkatā, dānaṃ piyavacanena, piyavacanaṃ atthacariyāya, atthacariyā samānattatāya alaṅkatā, saṅgahitā ca. Tesañhi sabbepi satte attanā nibbisese katvā bodhisambhāresu paṭipajjantānaṃ sabbattha samānasukhadukkhatāya samānattatāsiddhi. Buddhabhūtānampi ca teheva catūhi saṅgahavatthūhi caturadhiṭṭhānena paripūritābhibuddhehi janassa accantikasaṅgahakaraṇena abhivinayanaṃ sijjhati. Dānañhi sammāsambuddhānaṃ cāgādhiṭṭhānena paripūritābhibuddhaṃ. Piyavacanaṃ saccādhiṭṭhānena, atthacariyā paññādhiṭṭhānena, samānattatā upasamādhiṭṭhānena paripūritābhibuddhā. Tathāgatānañhi sabbasāvakapaccekabuddhehi samānattatā parinibbāne. Tatra hi nesaṃ avisesato ekībhāvo. Tenevāha ‘‘natthi vimuttiyā nānatta’’ti. Honti cettha –
此等大丈夫，具足大悲、大慧，以布施为装饰，以慈语为布施之行，以合于义理之行为慈语之基础，以一致性为合于义理之基础，循环聚集合而成。于彼等众生当中，对自我完成最后的断除，修习觉道行为者，遍行于一切，达成共苦共乐的一致性成就。已成为佛者亦如是，于这四种合聚加以圆满，具足觉者之智慧，普遍守护众人，领导引导。布施因由正觉者大施愿而圆满成就。慈语由真谛决定而圆满。合于义理之行为由智慧生起而圆满。一致性由安住正念生起而圆满。于是如来及所有弟子、辟支佛皆于涅槃中保持一致，有此无差别合一，如彼所说「解脱非他」。此处意指：
‘‘Sacco cāgī upasanto, paññavā anukampako;
「正直、施舍者安住，具足智慧而慈悲；
Sambhatasabbasambhāro, kaṃ nāmatthaṃ na sādhaye.
具备所有觉道成就的圆满庄严，有何不成就之理？
Mahākāruṇiko satthā, hitesī ca upekkhako;
大慈的导师，慈益众生，持平常心；
Nirapekkho ca sabbattha, aho acchariyo jino.
处事无偏，无所挂碍，啊，如此奇妙之佛。」
Viratto sabbadhammesu, sattesu ca upekkhako;
离欲于一切法中，对众生亦无分别，常持不动心故。
Sadā sattahite yutto, aho acchariyo jino.
恒为众生利益而结合，哦，妙哉胜利者。
Sabbadā sabbasattānaṃ, hitāya ca sukhāya ca;
恒时为一切众生的利益与快乐，
Uyyutto akilāsū ca, aho acchariyo jino’’ti. (cariyā. aṭṭha. pakiṇṇakakathā);
远离嗔恚及贪欲，哦，妙哉胜利者。」（关于行仪·八·杂言说）
Kittakenakālena sampādananti –
谓于不适当时机成就者——
Paññādhikādibhedena, ugghāṭitaññuādinā;
依智慧等差别，以启示愚人等为说。
Tiṇṇampi bodhisattānaṃ, vasā kālo tidhā mato.
成就菩萨之位的时间，谓三种不同的时期。
Heṭṭhimena hi tāva paricchedena cattāri asaṅkhyeyyāni, mahākappānaṃ satasahassañca, majjhimena aṭṭha asaṅkhyeyyāni, mahākappānaṃ satasahassañca, uparimena pana soḷasa asaṅkhyeyyāni, mahākappānaṃ satasahassañca. Ete ca bhedā yathākkamaṃ paññādhikasaddhādhikavīriyādhikavasena veditabbā. Paññādhikānañhi saddhā mandā hoti, paññā tikkhā. Saddhādhikānaṃ paññā majjhimā hoti. Vīriyādhikānaṃ paññā mandā. Paññānubhāvena ca sammāsambodhi abhigantabbāti (su. ni. aṭṭha. 1.34 atthato samānaṃ) aṭṭhakathāyaṃ vuttaṃ.
下品分段计有四无数倍，百万大劫，中品八无数倍，百万大劫，上品十六无数倍，百万大劫。应由此分段差别，依慧多信多精进的差别加以认识。智慧多者信较弱，慧锐利；信多者智慧适中；精进多者智慧反而浅。凭智慧的增盛，乃能实现正觉，此旨义如《增支部》卷一三四章所言，为本注疏所引述。
Apare pana ‘‘vīriyassa tikkhamajjhimamudubhāvena bodhisattānaṃ ayaṃ kālavibhāgo’’ti vadanti, avisesena pana vimuttiparipācanīyānaṃ dhammānaṃ tikkhamajjhimamudubhāvena yathāvuttakālabhedena bodhisambhārā tesaṃ pāripūriṃ gacchantīti tayopete kālabhedā yuttātipi vadanti. Evaṃ tividhā hi bodhisattā abhinīhārakkhaṇe bhavanti eko ugghaṭitaññū, eko vipañcitaññū, eko neyyoti. Tesu yo ugghaṭitaññū, so sammāsambuddhassa sammukhā catuppadagāthaṃ suṇanto gāthāya tatiyapade apariyosite eva chahi abhiññāhi saha paṭisambhidāhi arahattaṃ adhigantuṃ samatthupanissayo hoti, sace sāvakabodhiyaṃ adhimutto siyā.
此外，有人说“这是菩萨修习精进程度的时间划分”，但无分别专为解脱圆满法而修业者，也是以精进差别分段，菩萨聚集令其圆满，因此亦认此三类时期划分成立。如是，菩萨于修习成就分为三类：一为开悟智慧者，一为细察智慧者，一为可去智慧者。其中开悟智慧者，于正觉者面前听闻四句偈第三句未曾漏失，凭此六通六神通与能解脱资粮能证阿拉汉。若得此悉舍，亦能成就声闻觉悟。
Dutiyo bhagavato sammukhā catuppadagāthaṃ suṇanto apariyosite eva gāthāya catutthapade chahi abhiññāhi arahattaṃ adhigantuṃ samatthupanissayo hoti, yadi sāvakabodhiyaṃ adhimutto siyā.
第二者，于正觉者面前听闻四句偈第四句未曾漏失，凭六通六神通证阿拉汉，若得此悉舍，亦能成就声闻觉悟。
Itaro pana bhagavato sammukhā catuppadagāthaṃ sutvā pariyositāya gāthāya chahi abhiññāhi arahattaṃ adhigantuṃ samatthupanissayo hoti.
第三者，则于正觉者面前闻四句偈后偈未曾漏失，同样凭六通六神通证阿拉汉。
Tayopete vinā kālabhedena katābhinīhārā, buddhānaṃ santike laddhabyākaraṇā ca anukkamena pāramiyo pūrentā yathākkamaṃ yathāvuttabhedena kālena sammāsambodhiṃ pāpuṇanti. Tesu tesu pana kālabhedesu aparipuṇṇesu te te mahāsattā divase divase vessantaradānasadisaṃ mahādānaṃ dentāpi tadanurūpe sīlādisabbapāramidhamme ācinantāpi pañca mahāpariccāge pariccajantāpi ñātatthacariyaṃ lokatthacariyaṃ buddhatthacariyaṃ paramakoṭiṃ pāpentāpi antarāva sammāsambuddhā bhavissantīti netaṃ ṭhānaṃ vijjati. Kasmā? Ñāṇassa aparipaccanato, buddhakārakadhammānañca apariniṭṭhānato. Paricchinnakālanipphāditaṃ viya hi sassaṃ yathāvuttakālaparicchedena parinipphāditā sammāsambodhi tadantarā pana sabbussāhena vāyamantenāpi na sakkā adhigantunti pāramipāripūri yathāvuttakālavisesena sampajjatīti veditabbaṃ.
以上三类菩萨若无时间差别，以由前佛亲近得到的加持、修满六度功德，应依分段时间正当种类，成就正觉。但各类尚未圆满者，即便日复一日行如耶输陀罗施等大布施，虽具五种大供养而舍离，还能达五重世间事、佛事至高境界，最终仍无法成佛。何以故？因不具足慧之成熟，也缺乏成佛因缘。故正觉之圆满虽可由适时分段实现，但若无坚定精进，难以在相应时段证得如法具足的成佛境界，此理应了解。
Ko ānisaṃsoti –
何谓因缘？
Ye te katābhinīhārānaṃ bodhisattānaṃ –
即那些曾为菩萨者所行之事，
‘‘Evaṃ sabbaṅgasampannā, bodhiyā niyatā narā;
如此具足一切法相，必定成就觉悟之人；
Saṃsaraṃ dīghamaddhānaṃ, kappakoṭisatehipi.
其流转生死，寿命极长，达数千万劫之久。
Avīcimhi nuppajjanti, tathā lokantaresu ca;
于地狱亦不生起，且于天界诸处亦不出现；
Nijjhāmataṇhā khuppipāsā, na honti kālakañcikā. (kālakañcikā cariyā. aṭṭha. pakiṇṇakakathā);
渴爱之火渐灭，饥乏难忍消除，绝无临终时刻之恐惧。（所谓临终时刻行为，详见《八篇杂说》）
Na honti khuddakā pāṇā, upapajjantāpi duggatiṃ;
不生小辈愚人，即使再度受生，亦无堕入恶道之理；
Jāyamānā manussesu, jaccandhā na bhavanti te.
在人中生于世时，他们决不致为盲者；
Sotavekallatā natthi, na bhavanti mūgapakkhikā;
无听觉缺失之状，亦非瞎眼傻鸟；
Itthibhāvaṃ na gacchanti, ubhatobyañjanapaṇḍakā.
不属女性本性之者，亦非两性俱有痂瘤者；
Na bhavanti pariyāpannā, bodhiyā niyatā narā;
不曾受困于迷惑之人，亦非定于觉悟之圣者；
Muttā ānantarikehi, sabbattha suddhagocarā.
离诸缠累束缚，随处皆清净处，诸圣人所行也。
Micchādiṭṭhiṃ na sevanti, kammakiriyadassanā;
错误见解者不亲近，不观察业果的显现；
Vasamānāpi saggesu, asaññaṃ nupapajjare.
即使在诸天间出落修行，也不能获得正见；
Suddhāvāsesu devesu, hetu nāma na vijjati;
纯洁衣着的天人，其因缘本无不同；
Nekkhammaninnā sappurisā, visaṃyuttā bhavābhave;
放弃世间的人，真正的圣贤，断绝生死轮回；
Caranti lokatthacariyāyo, pūrenti sabbapāramī’’ti. (aṭṭhasā. nidānakathā; cariyā. pakiṇṇakakathā; apa. aṭṭha. 1.dūrenidānakathā; jā. aṭṭha. 1.dūrenidānakathā; bu. vaṃ. aṭṭha. 27.dūrenidānakathā); –
行于世间正道，圆满诸波罗蜜。」（出自八支解说、缘起解说、断远解说及其他注释）
Evaṃ saṃvaṇṇitā ānisaṃsā, ye ca ‘‘sato sampajāno ānanda bodhisatto tusitā kāyā cavitvā mātukucchiṃ okkamatī’’tiādinā (ma. ni. 3.204) soḷasa acchariyabbhutadhammappakārā, ye ca ‘‘sītaṃ byapagataṃ hoti, uṇhañca vūpasamatī’’tiādinā, (khu. ni. 4-313 piṭṭhe) ‘‘jāyamāne kho sāriputta, bodhisatte ayaṃ dasasahassilokadhātu saṅkampati sampakampati sampavedhatī’’tiādinā ca dvattiṃsa pubbanimittappakārā, ye vā panaññepi bodhisattānaṃ adhippāyasamijjhanaṃ, kammādīsu ca vasibhāvoti evamādayo tattha tattha jātakabuddhavaṃsādīsu dassitappakārā ānisaṃsā, te sabbepi etāsaṃ ānisaṃsā, tathā yathānidassitabhedā alobhādosādiguṇayugaḷādayo cāti veditabbā.
如是描述之因缘。又如『敬慎正念、阿难菩萨离开忿怒，出离诸苦』等十六种殊胜神奇法门；又如『寒凉减退，热恼得息』等（出自鞞婆奈经）；又如『初生时，沙利子菩萨前生诸界震荡，震怖显现』等三十二种前行缘缘；以及智者对菩萨胜义正见与业等的深信，如是种种于经藏传记中所示的因缘，都为此类因缘，且应知其中分别有无贪等善性双相等特质。
Apica yasmā bodhisatto abhinīhārato paṭṭhāya sabbasattānaṃ pitusamo hoti hitesitāya, dakkhiṇeyyako garu bhāvanīyo paramañca puññakkhettaṃ hoti guṇavisesayogena, yebhuyyena ca manussānaṃ piyo hoti, amanussānaṃ piyo hoti, devatāhi anupālīyati, mettākaruṇāparibhāvitasantānatāya vāḷamigādīhi ca anabhibhavanīyo hoti, yasmiṃ yasmiñca sattanikāye paccājāyati, tasmiṃ tasmiṃ uḷārena vaṇṇena uḷārena yasena uḷārena sukhena uḷārena balena uḷārena ādhipateyyena aññe satte abhibhavati puññavisesayogato.
何以故，如来菩萨住于断灭念头，观想一切众生如父亲般亲近，其心慈善，为一切众生护持而不可侵犯。如来为最可敬重之所，具足生发诸善功德之处，福德殊胜而殊胜地聚合，且以功德之因缘，深受人间爱敬，亦受非人爱敬，天众护念，慈爱与悲心遍布无边无量诸众，不能被恶鬼及槃阇迦等魔所侵犯。众生无论何处生起，世尊均以威仪庄严、威望高显、欣悦安乐、威力强大、尊贵统御而支配众生，俱集福德之殊胜为因。
Appābādho hoti appātaṅko, suvisuddhā cassa saddhā hoti suvisadā, suvisuddhaṃ vīriyaṃ, sati samādhi paññā suvisadā, mandakileso hoti mandadaratho mandapariḷāho, kilesānaṃ mandabhāveneva subbaco hoti padakkhiṇaggāhī, khamo hoti sorato, sakhilo hoti paṭisandhārakusalo , akodhano hoti anupanāhī, amakkhī hoti apaḷāsī, anissukī hoti amaccharī, asaṭho hoti amāyāvī, athaddho hoti anatimānī, asāraddho hoti appamatto , parato upatāpasaho hoti paresaṃ anupatāpī, yasmiñca gāmakhette paṭivasati, tattha sattānaṃ bhayādayo upaddavā yebhuyyena anuppannā nuppajjanti, uppannā ca vūpasamanti, yesu ca apāyesu uppajjati, na tattha pacurajano viya dukkhena adhimattaṃ pīḷīyati, bhiyyoso mattāya saṃvegabhayamāpajjati. Tasmā mahāpurisassa yathārahaṃ tasmiṃ tasmiṃ bhave labbhamānā ete sattānaṃ pitusamatādakkhiṇeyyatādayo guṇavisesā ānisaṃsāti veditabbā.
世尊无有缺陷无惊恐，信心纯净清澈，精进坚固，念定慧俱善圆满。烦恼微薄如轻轨之车，虽有但其轻软，习气薄弱，不易染染法门，宽容诚信，善于接受和解，非嗔怒无怨恨，无憎恨引发，语无谎妄，心地稳固，不贪不嗔，非虚假爱妄言行，非放逸任性，非欺诈狡诈，非无礼或狂妄，非丧失自尊，具恰当觉察，远离为他人感到痛苦之忧虑。凡居村野者，其所居地虽有诸害畏怯及种种不安忧患，世尊以母亲般恻隐和仁慈之德，令此众生忧患或不生，若起则速灭，且未被他人如村中居民般以苦难所扰乱，更无因醉酒而生逃避惧惮之心。由此应当分别鉴察，伟大圣者于诸世界中受生，具足父母般之慈母威仪、尊荣诸善特异功德之因。
Tathā āyusampadā rūpasampadā kulasampadā issariyasampadā ādeyyavacanatā mahānubhāvatāti etepi mahāpurisassa pāramīnaṃ ānisaṃsāti veditabbā. Tattha āyusampadā nāma tassaṃ tassaṃ upapattiyaṃ dīghāyukatā ciraṭṭhitikatā, tāya yathāraddhāni kusalasamādānāni pariyosāpeti, bahuñca kusalaṃ upacinoti. Rūpasampadā nāma abhirūpatā dassanīyatā pāsādikatā, tāya rūpappamāṇānaṃ sattānaṃ pasādāvaho hoti sambhāvanīyo. Kulasampadā nāma uḷāresu kulesu abhinibbatti, tāya [jātimadādimadasattānampi (madamattānampi cariyā. aṭṭha. pakiṇṇakakathā)] upasaṅkamanīyo hoti payirupāsanīyo, tena te nibbisevane karonti. Issariyasampadā nāma mahāvibhavatā, mahesakkhatā, mahāparivāratā ca, tāhi saṅgahitabbe catūhi saṅgahavatthūhi (dī. ni. 3.313; a. ni. 1.256) saṅgahituṃ, niggahetabbe dhammena niggahetuñca samattho hoti. Ādeyyavacanatā nāma saddheyyatā paccayikatā, tāya sattānaṃ pamāṇabhūto hoti, alaṅghanīyā cassa āṇā hoti. Mahānubhāvatā nāma pabhāvamahantatā, tāya parehi na abhibhuyyati, sayameva pana pare aññadatthu abhibhavati dhammena, samena, yathābhūtaguṇehi ca, evametesaṃ āyusampadādayo mahāpurisassa pāramīnaṃ ānisaṃsā, sayañca aparimāṇassa puññasambhārassa parivuddhihetubhūtā yānattaye sattānaṃ avatāraṇassa paripācanassa kāraṇabhūtāti veditabbā.
如是寿命之具足、色相之具足、族姓之具足、尊贵王侯之具足、无可违逆之言语、宏大威仪，皆为伟大圣者修习波罗蜜多之因。其寿命之具足者，谓世尊于各生处寿命长久，持久恒常，因而圆满诸善法而增长善行。色相之具足者，即端正美丽、为众所悦纳，色体大小得令众生安心安乐，令人亲近。族姓之具足者，即世尊出生于显赫世系，由此众多自负骄慢者趋近依止，世尊令其远离狂妄，从而令人敬仰侍奉。尊贵王侯之具足者，即宏大庄严，具大威力，拥众随从，可凭此四者（寿命、色相、族姓、尊贵）守护、依止正法与僧团。无可违逆之言语意指其言必可信赖、不容违犯，世尊所说为众生根本规范者。宏大威仪者，谓所体现的巨大威光，令他人不敢侵犯，唯服从他，依止法理与正道。这等寿命色相族姓尊贵言语威仪，即伟大圣者修习波罗蜜多波罗蜜法门，是其功德圆满之因。又此诸具足亦为大福德无量积集，成为众生得出世尊降生、关键接引之条件。
Kiṃphalanti –
何谓其果？
Sammāsambuddhatā tāsaṃ, jaññā phalaṃ samāsato;
即是如来正遍知者，圆满集成其果位；
Vitthārato anantāpa-meyyā guṇagaṇā matā.
且诸善法之种种殊胜功德，广演无边无量，扩展开来，无穷无尽。
Samāsato hi tāva sammāsambuddhabhāvo etāsaṃ phalaṃ. Vitthārato pana bāttiṃsamahāpurisalakkhaṇa (dī. ni. 2.33 ādayo; 3.198; ma. ni. 2.386) asītānubyañjana, byāmappabhādianekaguṇagaṇasamujjalarūpakāyasampattiadhiṭṭhānā dasabala- (ma. ni. 4.8; a. ni. 10.21) catuvesārajja- (a. ni. 4.8) chaasādhāraṇañāṇaaṭṭhārasāveṇikabuddhadhamma- (dī. ni. aṭṭha. 3.305;) pabhutianantāparimāṇaguṇasamudayopasobhinī dhammakāyasirī, yāvatā pana buddhaguṇā ye anekehipi kappehi sammāsambuddhenāpi vācāya pariyosāpetuṃ na sakkā, idameva tāsaṃ phalaṃ. Vuttañcetaṃ bhagavatā –
综观而言，即拥有正自觉者之德乃获得此等果报。若详尽陈说，则具备无漏圣人品性，大成之德（如《大事律毗尼》及《中部相应》所示），伴随六十八种微妙标志，诸多明亮及殊胜光辉共显现，具足庄严之身，及十力（《大事律毗尼》所论）、四无所畏（《相应法》所言）、八自在慧（同书所载）、十八无余涅槃（《大事律毗尼》例举），以及广博无量、无法限量之功德现象，灿然皎洁，乃法身辉耀。至于佛虽历经多劫，具无量众德，虽言语难以尽述，唯此即为其果报。世尊亦有言及此义——
‘‘Buddhopi buddhassa bhaṇeyya vaṇṇaṃ,
‘即便是佛陀，也难以尽述佛陀的功德，
Kappampi ce aññamabhāsamāno;
假若劫数中有他者欲陈述，
Khīyetha kappo ciradīghamantare,
长久漫长之劫终将湮灭，
Vaṇṇo na khīyetha tathāgatassā’’ti. (dī. ni. aṭṭha. 1.304; 3.141; udā. aṭṭha. 53; cariyā. aṭṭha. nidānakathā, pakiṇṇakakathā) –
但如来之功德光明却永不消减。’(《大事律毗尼》《相应毗尼》《优陀那》等处皆有此义注记)——
Evamettha pāramīsu pakiṇṇakakathā veditabbā.
如是，应当从此分辨究知诸波罗密多（度）等论述者之义旨。
Evaṃ yathāvuttāya paṭipadāya yathāvuttavibhāgānaṃ pāramīnaṃ pūritabhāvaṃ sandhāyāha ‘‘samatiṃsa pāramiyo pūretvā’’ti. Satipi mahāpariccāgānaṃ dānapāramibhāve pariccāgavisesabhāvadassanatthaṃ, visesasambhāratādassanatthaṃ, sudukkarabhāvadassanatthañca tesaṃ visuṃ gahaṇaṃ, tatoyeva ca aṅgapariccāgato nayanapariccāgassa, pariggahapariccāgabhāvasāmaññepi dhanarajjapariccāgato puttadārapariccāgassa visuṃ gahaṇaṃ kataṃ, tathāyeva ācariyadhammapālattherena (dī. ni. ṭī. 1.7) vuttaṃ. Ācariyasāriputtattherenapi aṅguttaraṭīkāyaṃ, (a. ni. ṭī. 1.ekapuggalavaggassa paṭhame) katthaci pana puttadārapariccāge visuṃ katvā nayanapariccāgamaññatra jīvitapariccāgaṃ vā pakkhipitvā rajjapariccāgamaññatra pañca mahāpariccāge vadanti.
依照前述修行法门与各项波罗蜜的圆满意义，记载曰“修满三十三波罗蜜”。其中，特别论及大舍离者（即出离心极为坚重者）于布施波罗蜜中舍离特质的显现、舍离种种累积的显现、舍离极难产生的显现等，着重全盘把握。此外，其部品舍离、眼根舍离、财物舍离、子女舍离的全面把握，亦已完成。这是由长老教师法护所述（见长部尼柯耶注释第一卷第七章）。又依照长老教师沙利子所著增支部注释（增支部第一名人篇第一），有时在子女舍离中着重全面把握，而在眼根舍离中仅置生命舍离；或舍却绳索舍离，如绳索舍离；或称五大舍离者，均属于此类说法。
Gatapaccāgatikavattasaṅkhātāya (dī. ni. aṭṭha. 1.9; ma. ni. aṭṭha. 1.10.9; saṃ. ni. aṭṭha. 3.5.368; vibha. aṭṭha. 523; su. ni. aṭṭha. 1.1.35) pubbabhāgapaṭipadāya saddhiṃ abhiññāsamāpattinipphādanaṃ pubbayogo. Dānādīsuyeva sātisayapaṭipattinipphādanaṃ pubbacariyā. Yā vā cariyāpiṭakasaṅgahitā, sā pubbacariyā. Keci pana ‘‘abhinīhāro pubbayogo. Dānādipaṭipatti vā kāyavivekavasena ekacariyā vā pubbacariyā’’ti vadanti. Dānādīnañceva appicchatādīnañca saṃsāranibbānesu ādīnavānisaṃsānañca vibhāvanavasena, sattānaṃ bodhittaye patiṭṭhāpanaparipācanavasena ca pavattā kathā dhammakkhānaṃ. Ñātīnamatthassa cariyā ñātatthacariyā, sāpi karuṇāyanavaseneva. Ādi-saddena lokatthacariyādayo saṅgaṇhāti. Kammassakatāñāṇavasena, anavajjakammāyatanasippāyatanavijjāṭṭhānaparicayavasena, khandhāyatanādiparicayavasena, lakkhaṇattayatīraṇavasena ca ñāṇacāro buddhicariyā, sā panatthato paññāpāramīyeva, ñāṇasambhāradassanatthaṃ pana visuṃ gahaṇaṃ. Koṭinti pariyantaṃ ukkaṃsaṃ. Tathā amhākampi bhagavā āgatoti etthāpi ‘‘dānapāramiṃ pūretvā’’tiādinā sambandho.
所谓前往舍离、舍离反复行持，是由前行修习的内涵逐渐生起、成就之谓。对于布施等修行，慎戒精进等前行修习即为根本积聚。所有汇集于教派三藏修行之所集者，都是前行积累。部分学者指出“舍离即为前行，是因身意净离分别、单一修行而成前行”。此外，布施等业及不贪等，皆为破除轮回与涅槃法则的因缘，对众生觉悟建立基础而策划周密展开之阐述。对亲属的行为称为亲属行为，亦即慈悲行。以此起首，大众世间的行为等亦被依序统计归类。依赖业因智识、无疵业缘器、蕴界器界知识和证得特征的超越，智习的修行即是波罗蜜，借以显现此等智力积聚。其范围乃极广泛。我们如是宣示到世尊出现在此，依然着眼于“圆满布施波罗蜜”等，表明内涵环节。
Evaṃ pāramipūraṇavasena ‘‘tathā āgato’’ti padassatthaṃ dassetvā idāni bodhipakkhiyadhammavasenapi dassento ‘‘cattāro satipaṭṭhāne’’tiādimāha. Tattha satipaṭṭhānādiggahaṇena āgamanapaṭipadaṃ matthakaṃ pāpetvā dasseti maggaphalapakkhikānaññeva gahetabbattā, vipassanāsaṅgahitā eva vā satipaṭṭhānādayo daṭṭhabbā pubbabhāgapaṭipadāya gahaṇato. Bhāvetvāti uppādetvā. Brūhetvāti vaḍḍhetvā. Ettha ca ‘‘yena abhinīhārenā’’tiādinā āgamanapaṭipadāyaādiṃ dasseti, ‘‘dānapāramiṃ pūretvā’’tiādinā majjhe, ‘‘cattāro satipaṭṭhāne’’tiādinā pariyosānaṃ. Tasmā ‘‘āgato’’ti vuttassa āgamanassa kāraṇabhūtapaṭipadāvisesadassanaṃyeva tiṇṇaṃ nayānaṃ visesoti daṭṭhabbaṃ. Idāni yathāvuttena atthayojanattayena siddhaṃ paṭhamakāraṇameva gāthābandhavasena dassetuṃ ‘‘yathevā’’tiādi vuttaṃ. Tattha idhalokamhi vipassiādayo munayo sabbaññubhāvaṃ yathāvuttena kāraṇattayena āgatā yatheva, tathā pañcahi cakkhūhi cakkhumā ayaṃ sakyamunipi yena kāraṇena āgato, tenesa tathāgato nāma vuccatīti yojanā.
以波罗蜜的圆满为依归，显现「如来已至」之意，现今又以菩提念处法门为示现，称为“四念处”等。其借念处摄取修行全貌为主体，示现证道的法门与果报已获的捷径，唯有取用观智的念处等可见前修之状。所谓培育即产生，所谓宣扬即增长。在此，以“由何修行”起头，依前行厚积示现法门，以“圆满布施波罗蜜”为中段，“四念处”等为结束。因此，所谓“到来”的起因与修行路径的特异彰显，必须观察三者的关系。今依适切的义理联接已成就，首因以诗句形态展示“如是”等语。历代世间的诸圣如毗婆尸尊者等皆以圆满因显因缘而来，正如五眼透视，释迦族尊者亦由此缘故而“至”，故号称如来。
Sampatijātoti manussānaṃ hatthato muccitvā muhuttajāto, na pana mātukucchito nikkhantamatto mātukucchito nikkhantamattañhi mahāsattaṃ paṭhamaṃ brahmāno suvaṇṇajālena paṭiggaṇhiṃsu, tesaṃ hatthato cattāro mahārājāno ajinappaveṇiyā, tesaṃ hatthato manussā dukūlacumbaṭakena paṭiggaṇhiṃsu, ‘‘manussānaṃ hatthato muccitvā pathaviyaṃ patiṭṭhito’’ti (dī. ni. aṭṭha. 2.31) vakkhati. ‘‘Kathañcā’’tiādi vitthāradassanaṃ. Yathāha bhagavā mahāpadānadesanāyaṃ. Setamhi chatteti dibbasetacchatte. Anuhīramāneti dhāriyamāne. ‘‘Anudhāriyamāne’’tipi idāni pāṭho. ‘‘Ettha ca chattaggahaṇeneva khaggadīni pañca kakudhabhaṇḍānipi gahitānevāti daṭṭhabbaṃ. Khaggatālavaṇṭamorahatthakavālabījanīuṇhīsapaṭṭāpi hi chattena saha tadā upaṭṭhitā ahesuṃ. Chattādīniyeva ca tadā paññāyiṃsu, na chattādigāhakā’’ti (dī. ni. ṭī. 1.7) ācariyadhammapālattherena vuttaṃ, ācariyasāriputtattherenāpi aṅguttaraṭīkāyaṃ (a. ni. ṭī. 1.ekapuggalavaggassa paṭhame) evaṃ sati tālavaṇṭādīnampi kakudhabhaṇḍasamaññā. Apica khaggādīni kakudhabhaṇḍāni, tadaññānipi tālavaṇṭādīni tadā upaṭṭhitānīti adhippāyena tathā vuttaṃ.
所谓“完成人身”，即是人类由母腹生下，刚出母体且未分离母血，初显大德者众天神以金光网接纳，四大天王以无坚不摧之铁形王杖接纳，人类则以难以撼动之象牙拂尘杖接纳，意谓“人类由手工制造已脱离，立于地上”。此处有详细说明如是等事理。如尊者于大足论中说，天盖即天之伞盖，持伞者为持伞人。文中“持伞”三处皆为此义。亦应注意，有云“当时以伞盖持有叉形杖和五种帽饰”，俨然诸物聚集一体。故长老法护尊者与沙利子尊者在注释中均云，伞盖等同于帽饰。即使叉形等为帽饰，亦皆于当时在场。以此法眼解说乃如是。
Sabbā ca disāti dasa disā. Anuviloketīti puññānubhāvena lokavivaraṇapāṭihāriye jāte paññāyamānaṃ dasasahassilokadhātuṃ maṃsacakkhunāva oloketīti attho. Nayidaṃ sabbadisānuvilokanaṃ sattapadavītihāruttarakālaṃ paṭhamamevānuvilokanato. Mahāsatto hi manussānaṃ hatthato muccitvā puratthimaṃ disaṃ olokesi. Tattha devamanussā gandhamālādīhi pūjayamānā ‘‘mahāpurisa idha tumhehi sadisopi natthi, kuto tayā uttaritaro’’ti āhaṃsu. Evaṃ catasso disā catasso anudisā heṭṭhā uparīti sabbā disāanuviloketvā sabbattha attanā sadisamadisvā ‘‘ayaṃ uttarā disā’’ti sattapadavītihārena agamāsīti ācariyadhammapālattherena (dī. ni. ṭī. 1.7) ācariyasāriputtattherena (a. ni. ṭī. 1.ekapuggalavaggassa paṭhame) ca vuttaṃ. Mahāpadānasuttaṭṭhakathāyampi (dī. ni. aṭṭha. 2.31) evameva vaṇṇitaṃ. Tasmā sattapadavītihārato paṭhamaṃ sabbadisānuvilokanaṃ katvā sattapadavītihārena gantvā tadupari āsabhiṃ vācaṃ bhāsatīti daṭṭhabbaṃ. Idha, pana aññāsu ca aṭṭhakathāsu samehi pādehi patiṭṭhahanato paṭṭhāya yāva āsabhīvācābhāsanaṃ tāva yathākkamaṃ eva pubbanimittabhāvaṃ vibhāvento ‘‘sattamapadūpari ṭhatvā sabbadisānuvilokanaṃ sabbaññutānāvaraṇañāṇapaṭilābhassā’’tiādīni vadati, evampi yathā na virujjhati, tathā eva attho gahetabbo. ‘‘Sattamapadūpari ṭhatvā’’ti ca pāṭho pacchā pamādalekhavasena edisena vacanakkamena mahāpadānaṭṭhakathāyamadissamānattāti. Āsabhinti uttamaṃ, akampanikaṃ vā, nibbhayanti attho. Usabhassa idanti hi āsabhaṃ, sūrabhāvo, tena yuttattā panāyaṃ vācā ‘‘āsabhī’’ti vuccati. Aggoti sabbapaṭhamo. Jeṭṭho, seṭṭhoti ca tasseva vevacanaṃ. Saddatthamattato pana aggoti guṇehi sabbapadhāno. Jeṭṭhoti guṇavaseneva sabbesaṃ vuddhatamo, guṇehi mahallakatamoti vuttaṃ hoti. Seṭṭhoti guṇavaseneva sabbesaṃ pasaṭṭhatamo. Lokassāti vibhattāvadhibhūte nissakkatthe sāmivacanaṃ. Ayamantimā jāti, natthi dāni punabbhavoti imasmiṃ attabhāve pattabbaṃ arahattaṃ byākāsi tabbaseneva punabbhavābhāvato.
全部方位为十方。所谓“观察”，是在有善业感应下，观察世界景象之理。在此意义上，观察十方乃七十指法经中首次观察。释迦大德者以人类之手初生，首先向前方观察。在此，天人以香花等供养，谓曰“大人啊！你们中无有与之等者，何处更胜于彼处乎？”因而有四方与四郡上下，全方位观察后，检点自身所在之方曰“此为北方”，以七十指法经表达。长老法护与沙利子注释及伟大神足经注皆述如是。故七十指法经首段于首次观察诸方位后，随即言辞高昂、饱满演说。于此，各家注释以相似段落为基础，详细释出成就良好之义。谓“于七指处立足”，此为释洁净、坚固、无惧之义。牛即指野牛，因其威严故称“牛”，故称“牛”。第一者为最高，年长、最尊者，亦谓最优。世间为众若类别之总称。此经意谓今生已成，不再复生之理，表明色法者于此生命取证阿拉汉之理。
Idāni tathāgamanaṃ sambhāvento ‘‘tañcassā’’tiādimāha. Pubbanimittabhāvena tathaṃ avitathanti sambandho. Visesādhigamānanti guṇavisesādhigamānaṃ. Tadevatthaṃ vitthārato dasseti ‘‘yañhī’’tiādinā . Tattha yanti kiriyāparāmasanaṃ, tena ‘‘patiṭṭhahī’’ti ettha pakatiyatthaṃpatiṭṭhānakiriyaṃ parāmasati. Idamassāti idaṃ patiṭṭhahanaṃ assa bhagavato. Paṭilābhasadde sāminiddeso cesa, kattuniddeso vā. Pubbanimittanti tappaṭilābhasaṅkhātassa āyatiṃ uppajjamānakassa hitassa paṭhamaṃ pavattaṃ sañjānanakāraṇaṃ. Bhagavato hi acchariyabbhutaguṇavisesādhigamane pañca mahāsupinādayo viya etāni sañjānananimittāni pātubhavanti, yathā taṃ loke puññavantānaṃ puññaphalavisesādhigamaneti.
此时恰逢“如来出世”，称曰“此与彼”等。意谓根据前因现事不虚假。所谓特殊成就，指获得特殊功德。详细说明“何处”起意。于此，“代为建立”指辅助安立的行为。此“建立”是世尊所安立。所谓“获得前因”即指明修行中已生起之功德果实为首要缘起。依世尊奇异卓绝的功德殊胜获得，如同五大睡眠之劝示，故有此缘起证显，犹如世间有功德者之功德果得。
Sabbalokuttarabhāvassāti sabbalokānamuttamabhāvassa, sabbalokātikkamanabhāvassa vā. Satta padāni sattapadaṃ, tassa vītihāro visesena atiharaṇaṃ sattapadavītihāro, sattapadanikkhepoti attho. So pana samagamane dvinnaṃ padānamantare muṭṭhiratanamattanti vuttaṃ.
「无上诸界」者，即诸界之最高境界，或称诸界之超越境界；亦或称诸界的超越之地。『七步』者，指七个步骤，专指七步漫游；此处『七步漫游』即称为七步的回顾或践行的涵义。关于晋级时，两步之间的自由放逸被喻为轻松愉快此义。
‘‘Anekasākhañca sahassamaṇḍalaṃ,
「众多分支共有千座坛场，
Chattaṃ marū dhārayumantalikkhe;
如同天蓬般的华盖悬挂半空；
Suvaṇṇadaṇḍā vītipatanti cāmarā,
金杖挺立，扇子随风摆动，
Na dissare cāmarachattagāhakā’’ti. (su. ni. 693); –
扇和华盖的持有者却不可见。」（出自《经集》693偈）；——
Suttanipāte nāḷakasutte āyasmatā ānandattherena vuttaṃ nidānagāthāpadaṃ sandhāya ‘‘suvaṇṇadaṇḍā vītipatanti cāmarāti etthā’’ti vuttaṃ. Etthāti hi etasmiṃ gāthāpadeti attho. Mahāpadānasutte anāgatattā pana cāmarukkhepassa tathā vacanaṃ daṭṭhabbaṃ. Tattha āgatānusārena hi idha pubbanimittabhāvaṃ vadati, camaro nāma migaviseso. Yassa vālena rājakakudhabhūtaṃ vālabījaniṃ karonti, tassa ayanti cāmarī. Tassā ukkhepo tathā, vutto soti vuttacāmarukkhepo. Arahattavimuttivaravimalasetacchattapaṭilābhassāti arahattaphalasamāpattisaṅkhātavaravimalasetacchattapaṭilābhassa. Sattamapadūparīti ettha pada-saddo padavaḷañjanavācako, tasmā sattamassa padavaḷañjanassa uparīti attho. Sabbaññutaññāṇameva sabbattha appaṭihatacāratāya anāvaraṇanti āha ‘‘sabbaññutānāvaraṇañāṇapaṭilābhassā’’ti. Tathā ayaṃ bhagavā…pe… pubbanimittabhāvanāti ettha ‘‘yañhī’’tiādi adhikārattā, gamyamānattā ca na vuttaṃ, etena ca abhijātiyaṃ dhammatāvasena uppajjanakavisesā sabbabodhisattānaṃ sādhāraṇāti dasseti. Pāramitānissandā hi te.
在《经集》中《芦苇经》里，长老阿难尊者就这一结事偈「金杖挺立，扇子摆动」作了说明，其中『此处』意指诗句所述的地方。又在《大事经》中，关于将来时光，亦有扇树枝叶的谈论。依照此，其实是指前行的相状，扇乃特定种类的树木专名，其枝叶用其藤制成，可用以扇风。靠其藤制成的扇，乃由被称为扇树的树枝编结而成，其藤蔓缠绕生长的状态，用以扇风即叫扇枝。所谓灵验之扇，正是指此类扇枝的扇动。至于「解脱阿拉汉所证获的明净清凉的盖」者，是那圆满成就阿拉汉果位、觉知清净的所覆盖现象。『盖位』一词，此处的“盖”字乃指语音中词义上的延伸，故称为“盖音的上字”，即是指“上面覆盖”的意思。唯有圆满智慧，了知万法之普遍性方能无障碍故谓之“无障碍”。由此谓其为“无障碍善慧的明净之现象之获得”。如佛过去…诸尊者…前行相之说，此处“何处”的意涵因篇章作用尚未明确，且亦未述及，故此处乃指出其并无特定指示处。由此知，是以缘起之法中所显现的诸佛菩萨成就的特异功德。此亦加以强调彼等修习六度等资粮的缘由。
Porāṇāti aṭṭhakathācariyā. Gavampati usabho samehi pādehi vasūnaṃ ratanānaṃ dhāraṇato vasundarasaṅkhātaṃ bhūmiṃ phusī yathā, tathā manussānaṃ hatthato muccitvā muhuttajāto so gotamo samehi pādehi vasundharaṃ phusīti attho. Vikkamīti agamāsi. Satta padānīti sattapadavaḷañjanaṭṭhānāni. Accantasaṃyoge cetaṃ upayogavacanaṃ, sattapadavārehīti vā karaṇattho uttarapadalopavasena daṭṭhabbo. Marūti devā yathāmariyādaṃ maraṇasabhāvato. Samāti vilokanasamatāya samā sadisiyo. Mahāpuriso hi yathā ekaṃ disaṃ vilokesi, evaṃ sesadisāpi, na katthaci vilokane vinibandho tassa ahosi, samāti vā viloketuṃ yuttāti attho. Na hi tadā bodhisattassa virūpabībhacchavisamarūpāni viloketumayuttāni disāsu upaṭṭhahanti , vissaṭṭhamañjūviññeyyādivasena aṭṭhaṅgupetaṃ giraṃ abbhudīrayi pabbatamuddhaniṭṭhito sīho yathā abhinadīti attho.
《注疏》谓旷古的上座部注释老师曰：譬如牛王甘巴提用其稳固的足蹄，将世间万宝之一的地球踏实触及，如是，因世间人们放开双手，短促生起于此土地上，果德玛以其双足触及大地之意。『维迦米』谓离开、离去。『七足』者，指七步印章之所在。因密集结合，此心得以发挥作用，『七足兽』为施事之辞，应视为缺去后足，即处在其上足之义。马努提天依其本性而去世，故称。如是『三相平等之意』，意谓平等无碍同行。大人若视一方，亦视一切方，视一切方非束缚，谓之『平等』，即此义。盖彼时，菩萨不为怪异畏怖之相所惑，不受困于诸方境，更无八支教义包缚，正如狮子立于峰顶，威猛嘶吼，意即此义。
Evaṃ kāyagamanatthena gatasaddena tathāgatasaddaṃ niddisitvā idāni ñāṇagamanatthena niddisituṃ ‘‘atha vā’’tiādimāha. Tattha ‘‘yathā vipassī bhagavā’’tiādīsupi ‘‘nekkhammena kāmacchandaṃ pahāyā’’tiādinā yojetabbaṃ. Nekkhammenāti alobhapadhānena kusalacittuppādena. Kusalā hi dhammā idha nekkhammaṃ tesaṃ sabbesampi kāmacchandapaṭipakkhattā, na pabbajjādayo eva. ‘‘Paṭhamajjhānenā’’tipi vadanti keci, tadayuttameva paṭhamajjhānassa pubbabhāgapaṭipadāya eva idha icchitattā. Pahāyāti pajahitvā. Gatoti uttarivisesaṃ ñāṇagamanena paṭipanno. Pahāyāti vā pahānahetu, pahāne vā sati. Hetulakkhaṇatthesu hi ayaṃ tvā-saddo ‘‘sakko hutvā nibbattī’’tiādīsu (dī. ni. aṭṭha. 2.355) viya. Kāmacchandādippahānahetukañca ‘‘gato’’ti ettha vuttaṃ avabodhasaṅkhātaṃ, paṭipattisaṅkhātaṃ vā gamanaṃ kāmacchandādippahānena ca taṃ lakkhīyati, esa nayo ‘‘padāletvā’’tiādīsupi. Abyāpādenāti mettāya. Ālokasaññāyāti vibhūtaṃ katvā manasikārena upaṭṭhitālokasañjānanena. Avikkhepenāti samādhinā. Dhammavavatthānenāti kusalādidhammānaṃ yāthāvanicchayena, sappaccayanāmarūpavavatthānenātipi vadanti.
如此以身体往来法为目的，长期以来前贤们依其教导，贬抑如来声音，而今为了智慧的到达，要表明如下之言『于是』。其中『如毕婆娑世尊』等开头，继之以『出家舍弃欲欲』等语义，此处须结合。从未贪欲住持舍弃，以此令生善心，善法中本即含舍弃欲的正道非出家行。亦有人称『以第一禅』为基，此处用意在于阐明第一禅之前行之途径。『舍弃』谓舍弃之意。『行』谓依智慧进入的特别之路。舍弃为原因，为舍弃时有觉知。此因果标志与语句类似『成为即诞生』等（《大品毗尼·教释第二》）。舍弃欲包括不染污等，谓此为觉悟转变与行为转变之道，如同『脱鞋』所示。在此『无怨』即为慈无瞋。『光明见』者，是由对具足殊胜光明的智所生之心念现起。『不散乱』谓专注。『法解说』者，是指善法等因缘依理之说明。
Evaṃ kāmacchandādinīvaraṇappahānena ‘‘abhijjhaṃ loke pahāyā’’tiādinā vuttāya paṭhamajjhānassa pubbabhāgapaṭipadāya bhagavato ñāṇagamanavisiṭṭhaṃ tathāgatabhāvaṃ dassetvā idāni saha upāyena aṭṭhahi samāpattīhi, aṭṭhārasahi ca mahāvipassanāhi taṃ dassetuṃ ‘‘ñāṇenā’’tiādimāha. Nāmarūpapariggahakaṅkhāvitaraṇānañhi vinibandhabhūtassa mohassa dūrīkaraṇena ñātapariññāyaṃ ṭhitassa aniccasaññādayo sijjhanti, tasmā avijjāpadālanaṃ vipassanāya upāyo. Tathā jhānasamāpattīsu abhiratinimittena pāmojjena, tattha anabhiratiyā vinoditāya jhānādīnaṃ samadhigamoti samāpattiyā arativinodanaṃ upāyo. Samāpattivipassanānukkamena pana upari vakkhamānanayena niddisitabbepi nīvaraṇasabhāvāya avijjāya heṭṭhā kāmacchandādivasena dassitanīvaraṇesupi saṅgahadassanatthaṃ uppaṭipāṭiniddeso daṭṭhabbo.
以舍弃欲等覆盖之障蔽令除灭，如『舍弃世间之贪』等言中所宣说的第一禅事前行径，誓示世尊已达殊胜觉悟之菩萨境界。今又用此法，配合八种禅定，十八种大观智，言『以智慧』等表达。因执着于名色之服持生惑，受变无常识破者逐渐消散，故此为解脱无明之妙法。禅定境界因欢喜而亲近，但欢喜消退则定境消失，故以喜离而为乐定到达之法。以禅定为基础行智慧者，讲解于烦恼障碍尤其无明以下，及欲等障蔽的破除，并解说依止以证不集之理。
Samāpattivihārapavesananibandhanena nīvaraṇāni kavāṭasadisānīti āha ‘‘nīvaraṇakavāṭaṃ ugghāṭetvā’’ti. ‘‘Rattiṃ anuvitakketvā anuvicāretvā divā kammante payojetī’’ti majjhimāgamavare mūlapaṇṇāsake vammikasutte (ma. ni. 1.249) vuttaṭṭhāne viya vitakkavicārā vūpasamā [dhūmāyanā (dī. ni. ṭī. 1.7)] adhippetāti sandhāya ‘‘vitakkavicāradhūmaṃ vūpasametvā’’ti vuttaṃ, vitakkavicārasaṅkhātaṃ dhūmaṃ vūpasametvāti attho. ‘‘Vitakkavicāra’’micceva adhunā pāṭho, so na porāṇo ācariyadhammapālattherena, ācariyasāriputtattherena ca yathāvuttapāṭhasseva uddhatattā. Virājetvāti jigucchitvā, samatikkamitvā vā. Tadubhayattho hesa ‘‘pītiyā ca virāgā’’tiādīsu (dī. ni. 1.7; ma. ni. 3.155; pārā. 11; vibha. 625) viya. Kāmaṃ paṭhamajjhānūpacāre eva dukkhaṃ, catutthajjhānūpacāre eva ca sukhaṃ pahīyati, atisayappahānaṃ pana sandhāyāha ‘‘catutthajjhānena sukhadukkhaṃ pahāyā’’ti.
由禅定聚集庄严而入静中故谓障蔽为门径，云『开启障碍门』。正如《中部·蚁喻经》中记载，夜间思维与反复观照，然后日间行动以使其充实，此处类比心之思虑纷纷若烟雾，需调伏。此处所说的思维纷乱亦非陈旧教义，而为传统上师如上座佛音与沙利子所赞成之说。『离欲净』即远离烦恼欲爱，如各经典所示。『欢喜离苦』语，表明初禅即离苦，第四禅则得乐，极乐净除谓第四禅之特征。
Rūpasaññāti saññāsīsena rūpāvacarajjhānāni ceva tadārammaṇāni ca vuttāni. Rūpāvacarajjhānampi hi ‘‘rūpa’’nti vuccati uttarapadalopena ‘‘rūpī rūpāni passatī’’tiādīsu (dha. sa. 248) tassa ārammaṇampi kasiṇarūpaṃ purimapadalopena ‘‘bahiddhā rūpāni passati suvaṇṇadubbaṇṇānī’’tiādīsu (dha. sa. 223 ādayo) tasmā idha rūpe rūpajjhāne taṃsahagatā saññā rūpasaññāti evaṃ saññāsīsena rūpāvacarajjhānāni vuttāni, rūpaṃ saññā assāti rūpasaññaṃ, rūpasaññāsamannāgatanti vuttaṃ hoti. Evaṃ pathavīkasiṇādibhedassa tadārammaṇassa cetaṃ adhivacananti veditabbaṃ. Paṭighasaññāti cakkhādīnaṃ vatthūnaṃ, rūpādīnaṃ ārammaṇānañca paṭighātena paṭihananena visayivisayasamodhānena samuppannā dvipañcaviññāṇasahagatā saññā. Nānattasaññāti aṭṭha kāmāvacarakusalasaññā, dvādasa akusalasaññā, ekādasa kāmāvacarakusalavipākasaññā, dve akusalavipākasaññā, ekādasa kāmāvacarakiriyasaññāti etāsaṃ catucattālīsasaññānametaṃ adhivacanaṃ. Etā hi yasmā rūpasaddādibhede nānatte nānāsabhāve gocare pavattanti, yasmā ca nānattā nānāsabhāvā aññamaññaṃ asadisā, tasmā ‘‘nānattasaññā’’ti vuccanti.
色识及色境界所依处与诸根境等，均称『色』。色识境界以上的色态，称为见色，后脚化表示具足视觉。器物体色则指外界可见的有色物品，诸如金银铁铜等，故在色禅中，由色所感知的识称为色识，具色识性即称色识。如此，地界及遍净色塔被视为心所专用对象，言为意所分别的心境界。对外色识的分别，谓之触感。因色识与触所感，与四大五蕴相连，称为二十六识所摄。异种识者，有八种善识、十二种恶识、十一种善结果识、两种恶结果识及十一种善行识，共四十四识的分类。因色名称音节等的区分，名为异识。
Aniccassa , aniccanti vā anupassanā aniccānupassanā, tebhūmakadhammānaṃ aniccataṃ gahetvā pavattāya vipassanāyetaṃ nāmaṃ. Niccasaññanti saṅkhatadhamme ‘‘niccā sassatā’’ti pavattamicchāsaññaṃ, saññāsīsena cettha diṭṭhicittānampi gahaṇaṃ daṭṭhabbaṃ. Esa nayo ito paresupi. Nibbidānupassanāyāti saṅkhāresu nibbindanākārena pavattāya anupassanāya. Nandinti sappītikataṇhaṃ. Virāgānupassanāyāti saṅkhāresu virajjanākārena pavattāya anupassanāya. Nirodhānupassanāyāti saṅkhārānaṃ nirodhassa anupassanāya, ‘‘te saṅkhārā nirujjhantiyeva, āyatiṃ samudayavasena na uppajjantī’’ti evaṃ vā anupassanā nirodhānupassanā. Tenevāha ‘‘nirodhānupassanāya nirodheti, no samudetī’’ti. Muñcitukamyatā hi ayaṃ balappattāti. Paṭinissajjanākārena pavattā anupassanā paṭinissaggānupassanā. Paṭisaṅkhāsantiṭṭhanā hi ayaṃ. Ādānanti niccādivasena gahaṇaṃ. Santatisamūhakiccārammaṇānaṃ vasena ekattaggahaṇaṃ ghanasaññā.Āyūhanaṃ abhisaṅkharaṇaṃ. Avatthāvisesāpatti vipariṇāmo.Dhuvasaññanti thirabhāvaggahaṇasaññaṃ. Nimittanti samūhādighanavasena sakiccaparicchedatāya saṅkhārānaṃ saviggahataṃ. Paṇidhinti rāgādipaṇidhiṃ. Sā panatthato taṇhāvasena saṅkhāresu ninnatā.
观无常即无常观摄入三界诸法无常之理，称为无常观。执常见错认有常不灭，故名常识。执见之术以覆盖心见，此说从此处延续至他处。对行无常而生厌离名为厌观，对有生灭法生厌离即为无常观。对行生起而灭尽生灭名为灭观，谓行于灭法之内，菩萨说『灭观即是灭，不是生起』。欲断灭念生故欲断戒多力，是称得生解脱之力。定慧共修之弃舍观，谓弃舍观生于弃舍因缘。复起者谓反覆思维。受取等为常聚结气息，称为结。寿命维护，称寿量。变异为果报结转。坚固的认知称坚见。相缘为集体依附。相因报为诸种因缘缔合。愿望，谓于烦恼中结愿。此为爱欲从此生根。
Abhinivesanti attānudiṭṭhiṃ. Aniccādivasena sabbadhammatīraṇaṃ adhipaññādhammavipassanā. Sārādānābhinivisenti asāre sāraggahaṇavipallāsaṃ. Issarakuttādivasena loko samuppannoti abhiniveso sammohābhiniveso nāma. Keci pana ‘‘ahosiṃ nu kho ahamatītamaddhāna’ntiādinā pavattasaṃsayāpatti sammohābhiniveso’’ti vadanti. Saṅkhāresu leṇatāṇabhāvaggahaṇaṃ ālayābhiniveso. ‘‘Ālayaratā ālayasamuditā’’ti (dī. ni. 2.64; ma. ni. 1.281; 2.337; mahāva. 7, 8) vacanato ālayo vuccati taṇhā, sāyeva cakkhādīsu, rūpādīsu ca abhinivesavasena pavattiyā ālayābhinivesoti keci. ‘‘Evaṃvidhā saṅkhārā paṭinissajjīyantī’ti pavattañāṇaṃ paṭisaṅkhānupassanā. Vaṭṭato vigatattā vivaṭṭaṃ, nibbānaṃ, tattha ārammaṇakaraṇasaṅkhātena anupassanena pavattiyā vivaṭṭānupassanā, gotrabhu. Saṃyogābhinivesanti saṃyujjanavasena saṅkhāresu abhinivisanaṃ. Diṭṭhekaṭṭheti diṭṭhiyā sahajātekaṭṭhe, pahānekaṭṭhe ca. Oḷāriketi uparimaggavajjhe kilese apekkhitvā vuttaṃ, aññathā dassanapahātabbā ca dutiyamaggavajjhehipi oḷārikāti tesampi tabbacanīyatā siyā. Aṇusahagateti aṇubhūte. Tabbhāvavuttiko hi ettha sahagatasaddo. Idaṃ pana heṭṭhimamaggavajjhe apekkhitvā vuttaṃ . Sabbakileseti avasiṭṭhasabbakilese. Na hi paṭhamādimaggehi pahīnā kilesā puna pahīyanti. Sabbasaddo cettha sappadesavisayo ‘‘sabbe tasanti daṇḍassā’’tiādīsu viya (dha. pa. 129).
执著于我见，即对自我的见解。以无常等诸法断灭为基础，由最高智慧所生的观察见解。寂灭者由于执著，因执取无常中的寂灭而颠倒。譬如因忌嫉、仇恨等而使世间生起的执著，名为迷惑执著。亦有些人说：“是否存在断灭过的时段？”此类怀疑产生时，即为迷惑执著。在行蕴中，对于缓慢、黏滞等性质的摄取，称为藏执著。所谓“藏者即熏习所成”，此处藏指的是渴爱，自眼等六处及色等诸法中，由执著造成的摄取即为藏执著。有人说：“如是诸行当被舍弃”的觉知，就是对应的现象观察。由此，观察因果往复而解脱，涅槃就是超越轮回的解脱。这里说到祖先、贵族（gottabhū），结合执著作结。缘合执著，即在行蕴中由于缠结而产生的执著。在不同见解称为有生之见与断见。所谓“叶钵罗”，在戒律上为断除烦恼，若不依此戒则见除不彻底。相应于亲证者而言，此亦为叶钵罗。依顺于所教导的戒律，才得称叶钵罗。此处针对低乘戒律而言。所谓“诸烦恼”是指最下等烦恼。从第一转法轮时，烦恼虽已断除，但仍未永远断尽。此总体词在此处指如「众生皆受罪报」之类经文的内容。
Kakkhaḷattaṃ kaṭhinabhāvo. Paggharaṇaṃ dravabhāvo. Lokiyavāyunā bhastassa viya yena taṃtaṃkalāpassa uddhumāyanaṃ, thambhabhāvo vā, taṃ vitthambhanaṃ. Vijjamānepi kalāpantarabhūtānaṃ kalāpantarabhūtehi phuṭṭhabhāve taṃtaṃbhūtavivittatā rūpapariyanto ākāsoti yesaṃ yo paricchedo, tehi so asamphuṭṭhova, aññathā bhūtānaṃ paricchedabhāvo na siyā byāpitabhāvāpattito. Yasmiṃ kalāpe bhūtānaṃ paricchedo, tehi tattha asamphuṭṭhabhāvo asamphuṭṭhalakkhaṇaṃ, tenāha bhagavā ākāsadhātuniddese ‘‘asamphuṭṭho catūhi mahābhūtehī’’ti (dha. sa. 637).
迟钝刚硬之性。流动化为液态之性。诸法如同世间空气一般不住于一处，犹如绳索束缚、限制其运动的软弱性质。此种展开，如草木花苞的变异破裂。围绕色法的广阔空间，即空界，指的是由这些组成部分分割之所及之空间。因某个聚合体内诸界分割不明显，因此此处称其为空界。佛陀以空界教理说明为“四大实体无固定自性”的无碍性。
Virodhipaccayasannipāte visadisuppatti ruppanaṃ. Cetanāpadhānattā saṅkhārakkhandhadhammānaṃ cetanāvasenetaṃ vuttaṃ ‘‘saṅkhārānaṃ abhisaṅkharaṇalakkhaṇa’’nti. Tathā hi suttantabhājaniye saṅkhārakkhandhavibhaṅge ‘‘cakkhusamphassajā cetanā’’tiādinā (vibha. 12) cetanāva vibhattā. Abhisaṅkhāralakkhaṇā ca cetanā. Yathāha ‘‘tattha katamo puññābhisaṅkhāro, kusalā cetanā’’tiādi (vibha. 226) sampayuttadhammānaṃ ārammaṇe ṭhapanaṃ abhiniropanaṃ. Ārammaṇānamanubandhanaṃ anumajjanaṃ. Savipphārikatā pharaṇaṃ. Adhimuccanaṃ saddahanaṃ adhimokkho. Assaddhiyeti assaddhiyahetu. Nimittatthe cetaṃ bhummaṃ. Esa nayo kosajjādīsupi. Kāyacittapariḷāhūpasamo vūpasamalakkhaṇaṃ. Līnuddhaccarahite adhicitte vattamāne paggahaniggahasampahaṃsanesu abyāvaṭatāya ajjhupekkhanaṃ paṭisaṅkhānaṃ pakkhapātupacchedato.
因缘集聚而产生、呈现世间的清晰现象，即色法之显现。因心意流转所起的行蕴蕴藏的心意效应，即所谓“行的聚合特征”。佛典分类中例如色受想行识蕴解说说到了由色触产生的心意。行的特征也引入了心意的概念，如“何为善业之行，乃指良善的心意”。安住于条件的现象，在集中于客体的过程中有句法上的建立作用。对于客体的贴合和寻求，乃至对界限的认知都是调伏的过程。克服障碍、进一步坚定信心、对现象的指示作用。这里用肉体与心识的焦虑得以缓解之特征来说明，心不会因五烦扰而散乱。在正念正定中不断转化、反思，从而在修习中观察到此等特征。
Musāvādādīnaṃ visaṃvādanādikiccatāya lūkhānaṃ apariggāhakānaṃ paṭipakkhabhāvato pariggāhakasabhāvā sammāvācā siniddhabhāvato sampayuttadhamme, sammāvācāpaccayasubhāsitaṃ sotārañca puggalaṃ pariggaṇhātīti sā pariggahalakkhaṇā. Kāyikakiriyā kiñci kattabbaṃ samuṭṭhāpeti, sayañca samuṭṭhānaṃ ghaṭanaṃ hotīti sammākammantasaṅkhātā virati samuṭṭhānalakkhaṇāti daṭṭhabbā, sampayuttadhammānaṃ vā ukkhipanaṃ samuṭṭhānaṃ kāyikakiriyāya bhārukkhipanaṃ viya. Jīvamānassa sattassa, sampayuttadhammānaṃ vā jīvitindriyavuttiyā, ājīvasseva vā suddhi vodānaṃ.
妄语等恶行中，有污秽、无欲无求者相对的常持戒者。由此形成了断邪见、正语等相承之具足法。此被称为具足的护持特征。有担当起身体行为的责任，代表一个集体的动作且有所形成，称为正行或正止息。此具较重的身体负荷，犹如携带重物的负担。对于有情生命来说，此为其生命力的维持和运作；亦释作对生计的守护。
‘‘Saṅkhārā’’ti idha cetanā adhippetā, na pana ‘‘saṅkhārā saṅkhārakkhandho’’tiādīsu (dha. sa. 583, 985; vibha. 1, 20, 52) viya samapaññāsacetasikāti vuttaṃ ‘‘saṅkhārānaṃ cetanālakkhaṇa’’nti. Avijjāpaccayā hi puññābhisaṅkhārādikāva cetanā. Ārammaṇābhimukhabhāvo namanaṃ. Āyatanaṃ pavattanaṃ. Saḷāyatanavasena hi cittacetasikānaṃ pavatti. Taṇhāya hetulakkhaṇati ettha vaṭṭassa janakahetubhāvo taṇhāya hetulakkhaṇaṃ, maggassa pana vakkhamānassa nibbānasampāpakattanti ayametesaṃ viseso. Ārammaṇassa gahaṇalakkhaṇaṃ. Puna uppattiyā āyūhanalakkhaṇaṃ. Sattajīvato suññatālakkhaṇaṃ. Padahanaṃ ussāhanaṃ. Ijjhanaṃ sampatti. Vaṭṭato nissaraṇaṃ niyyānaṃ. Aviparītabhāvo tathalakkhaṇaṃ. Aññamaññānativattanaṃ ekaraso, anūnādhikabhāvova. Yuganaddhā nāma samathavipassanā aññamaññopakāratāya yugaḷavasena bandhitabbato. ‘‘Saddhāpaññā paggahāvikkhepā’’tipi vadanti. Cittavisuddhi nāma samādhi. Diṭṭhivisuddhi nāma paññā. Khayoti kilesakkhayo maggo, tasmiṃ pavattassa sammādiṭṭhisaṅkhātassa ñāṇassa samucchedanalakkhaṇaṃ. Kilesānamanuppādapariyosānatāya anuppādo, phalaṃ. Kilesavūpasamo passaddhi. Chandassāti kattukāmatāchandassa. Patiṭṭhābhāvo mūlalakkhaṇaṃ. Ārammaṇapaṭipādakatāya sampayutta-dhammānamuppattihetutā samuṭṭhāpanalakkhaṇaṃ. Visayādisannipātena gahetabbākāro samodhānaṃ. Yā ‘‘saṅgatī’’ti vuccati ‘‘tiṇṇaṃ saṅgati phasso’’tiādīsu. Samaṃ, sammā vā odahanti sampiṇḍitā bhavanti sampayuttadhammā anenātipi samodhānaṃ, phasso, tabbhāvo samodhānalakkhaṇaṃ. Samosaranti sannipatanti etthāti samosaraṇaṃ, vedanā. Tāya hi vinā appavattamānā sampayuttadhammā vedanānubhavananimittaṃ samosaṭā viya hontīti evaṃ vuttaṃ, tabbhāvo samosaraṇalakkhaṇaṃ. Pāsādādīsu gopānasīnaṃ kūṭaṃ viya sampayuttadhammānaṃ pāmokkhabhāvo pamukhalakkhaṇaṃ. Satiyā sabbatthakattā sampayuttānaṃ adhipatibhāvo ādhipateyyalakkhaṇaṃ. Tato sampayuttadhammato, tesaṃ vā sampayuttadhammānaṃ uttari padhānaṃ tatuttari, tabbhāvo tatuttariyalakkhaṇaṃ. Paññuttarā hi kusalā dhammā. Vimuttīti phalaṃ kilesehi vimuccitthāti katvā. Taṃ pana sīlādiguṇasārassa paramukkaṃsabhāvena sāraṃ. Tato uttari dhammassābhāvato pariyosānaṃ. Ayañca lakkhaṇavibhāgo chadhātupañcajhānaṅgādivasena taṃtaṃsuttapadānusārena porāṇaṭṭhakathāyamāgatanayena vuttoti daṭṭhabbaṃ. Tathā hi pubbe vuttopi koci dhammo pariyāyantarappakāsanatthaṃ puna dassito. Tato eva ca ‘‘chandamūlakā dhammā manasikārasamuṭṭhānā phassasamodhānā vedanāsamosaraṇā’’ti ‘‘paññuttarā kusalā dhammā’’ti, ‘‘vimuttisāramidaṃ brahmacariya’’nti, ‘‘nibbānogadhañhi āvuso brahmacariyaṃ nibbānapariyosāna’’nti [saṃ. ni. 3.512 (atthato samānaṃ)] ca suttapadānaṃ vasena chandassa mūlalakkhaṇa’’ntiādi vuttaṃ. Tesaṃ tesaṃ dhammānaṃ tathaṃ avitathaṃ lakkhaṇaṃ āgatoti atthaṃ dasseti ‘‘eva’’ntiādinā. Taṃ pana gamanaṃ idha ñāṇagamanamevāti vuttaṃ ‘‘ñāṇagatiyā’’ti. Satipi gatasaddassa avabodhanatthabhāve ñāṇagamanattheneveso siddhoti na vutto. Ā-saddassa cettha gatasaddānuvattimattameva. Tenāha ‘‘patto anuppatto’’ti.
“行”此处特指心意，非泛指行蕴。经典中称“行”具有心意特性。因无明而生的善业等亦归于心意。依止客体及方向而起。通过六根作用的运行而有心意所随；因渴爱即为轮回因而为渴爱所依。从轮回因果来看，是渴爱的因。通达之智慧为其特征，释为得入涅槃者特有之现象。对现象特质的观察，看见自性及变化，已克服障碍，达致无执，解脱道为连贯功用。信解配合为基础。称心净则定，见净则慧。断灭即烦恼消灭之道。随见证起断灭，是名正见之见。心念相续，由正念领导。涅槃为这种见证的最终果报，烦恼寂灭，随心之幻念消退。煎熬即烦恼之渴求，断除即不立于根本渴望。因因果关系而起显现，因缘所种及其展开，集聚之象，名为缘会或合体。三者相合，谓之集。观照此理而行实修之“观行”等即是，讲说如三种性质。前行以及法义来自古典注疏。由此激发心念生起，顺理实现净行、涅槃之乐。
Aviparītasabhāvattā ‘‘tathadhammā nāma cattāri ariyasaccānī’’ti vuttaṃ. Aviparītasabhāvato tathāni. Amusāsabhāvato avitathāni. Aññākārarahitato anaññathāni. Saccasaṃyuttādīsu āgataṃ paripuṇṇasaccacatukkakathaṃ sandhāya ‘‘iti vitthāro’’ti āha. ‘‘Tasmā’’ti vatvā tadaparāmasitabbameva dasseti ‘‘tathānaṃ abhisambuddhattā’’ti iminā. Esa nayo īdisesu.
由于性质非相反，故说“法名四圣谛”。即四圣谛性质互相关联而非相互对立。反之，若是无实、有妄想，则非真谛，无真理。论述自性不一，没有别异，真理的性质则统一不二。如圣谛相应之理已尽详尽讲解后，称为“此为详细”。“因为”然后说明进一步认识，谓释依教决定正觉之理。此为斩断烦恼的学理。
Evaṃ saccavasena catutthakāraṇaṃ dassetvā idāni paccayapaccayuppannabhāvena aviparītasabhāvattā tathabhūtānaṃ paṭiccasamuppādaṅgānaṃ vasenāpi dassento ‘‘apicā’’tiādimāha. Tattha jātipaccayasambhūtasamudāgataṭṭhoti jātipaccayā sambhūtaṃ hutvā sahitassa attano paccayānurūpassa uddhaṃ uddhaṃ āgatasabhāvo, anupavattaṭṭhoti attho. Atha vā sambhūtaṭṭho ca samudāgataṭṭho ca sambhūtasamudāgataṭṭho pubbapade uttarapadalopavasena. Samāhāradvandepi hi pulliṅgamicchanti neruttikā. Na cettha jātito jarāmaraṇaṃ na hoti, na ca jātiṃ vinā aññato hotīti jātipaccayasambhūtaṭṭho. Itthameva jātito samudāgacchatīti jāti paccayasamudāgataṭṭho. Idaṃ vuttaṃ hoti – yā yā jāti yathā yathā paccayo hoti, tadanurūpaṃ pātubhūtasabhāvoti. Paccayapakkhe pana avijjāya saṅkhārānaṃ paccayaṭṭhoti ettha na avijjā saṅkhārānaṃ paccayo na hoti, na ca avijjaṃ vinā saṅkhārā uppajjanti. Yā yā avijjā yesaṃ yesaṃ saṅkhārānaṃ yathā yathā paccayo hoti, ayaṃ avijjā saṅkhārānaṃ paccayaṭṭho paccayasabhāvoti attho. Tathānaṃ dhammānanti paccayākāradhammānaṃ. ‘‘Sugato’’tiādīsu (pārā. 1) viya gamusaddassa buddhiyatthataṃ sandhāya ‘‘abhisambuddhattā’’ti vuttaṃ, na ñāṇagamanatthaṃ. Gatibuddhiyatthā hi saddā aññamaññapariyāyā. Tasmā ‘‘abhisambuddhattho hettha gatasaddo’’ti adhikāro, gamyamānattā vā na payutto.
如是以真实法理显现第四因，现今因缘相续而生，因缘相续体性不反转，真实存在诸缘起之支的本体，即使只显其根本义而说 "是亦然" 等。此中，所谓依生于生之因所生，乃由生之因而生起，并随自身的缘起而逐段不断升起的状态，谓之 "生起不绝"。或说，已生者与已生者共生而成，先后相续，如足与手相连。男女名词语义有出入；若无生，则无老死，亦不可能无生而有他；由此辨别 "生依生所生"。生者亦即生起者，生即缘起者。所说者：无论何种生，随其因而成，是则随缘显现的本相。缘起之重点，迷惑即无明为形形色色的行之缘。此谓无明为行之缘的本性。至于法——即缘所表现的法则。于 "善逝" 等经文，如闇过除的目的所示， "自觉觉他" 之义，非单为知识而来。觉者是音声的转换。故 "为觉之故声是过往音声" 之句，权责在于音声之传递或未传递。
Yaṃ rūpārammaṇaṃ nāma atthi, taṃ bhagavā jānāti passatīti sambandho. Sadevake…pe… pajāyāti ādhāro ‘‘atthī’’ti padeti puna aparimāṇāsu lokadhātūsaūti taṃnivāsasattāpekkhāya, āpāthagamanāpekkhāya vā vuttaṃ. Tena bhagavatā vibhajjamānaṃ taṃ rūpāyatanaṃ tathameva hotīti yojetabbaṃ. Tathāvitathabhāve kāraṇamāha ‘‘evaṃ jānatā passatā’’ti. Sabbākārato ñātattā passitattāti hi hetvantogadhametaṃ padadvayaṃ. Iṭṭhāniṭṭhādivasenāti ettha ādi-saddena majjhattaṃ saṅgaṇhāti. Tathā atītānāgatapaccuppannaparittaajjhattabahiddhātadubhayādibhedampi. Labbhamānakapadavasenāti ‘‘rūpāyatanaṃ diṭṭhaṃ saddāyatanaṃ sutaṃ gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ mutaṃ sabbaṃ rūpaṃ manasā viññāta’’nti (dha. sa. 966) vacanato diṭṭhapadañca viññātapadañca rūpārammaṇe labbhati. Rūpārammaṇaṃ iṭṭhaṃ aniṭṭhaṃ majjhattaṃ parittaṃ atītaṃ anāgataṃ paccuppannaṃ ajjhattaṃ bahiddhā diṭṭhaṃ viññātaṃ rūpaṃ rūpāyatanaṃ rūpadhātu vaṇṇanibhā sanidassanaṃ sappaṭighaṃ nīlaṃ pītakanti evamādīhi anekehi nāmehi. ‘‘Iṭṭhāniṭṭhādivasenā’’tiādinā hi anekanāmabhāvaṃ sarūpato nidasseti. Terasahi vārehīti dhammasaṅgaṇiyaṃ rūpakaṇḍe (dha. sa. 615) āgate terasa niddesavāre sandhāyāha. Ekekasmiṃ vāre cettha catunnaṃ catunnaṃ vavatthāpananayānaṃ vasena ‘‘dvipaññāsāya nayehī’’ti vuttaṃ. Tathamevāti yathāvuttena jānanena appaṭivattiyadesanatāya, yathāvuttena ca passanena aviparītadassitāya saccameva. Tamatthaṃ caturaṅguttare kāḷakārāmasuttena (a. ni. 4.24) sādhento ‘‘vuttañceta’’ntiādimāha. Ca-saddo cettha daḷhīkaraṇajotako, tena yathāvuttassatthassa daḷhīkaraṇaṃ joteti, sampiṇḍanattho vā aṭṭhānapayutto, na kevalaṃ mayā eva, atha kho bhagavatāpīti. Anuvicaritanti paricaritaṃ. Jānāmi abbhaññāsinti paccuppannātītakālesu ñāṇappavattidassanena anāgatepi ñāṇappavatti dassitāyeva nayato dassitattā. Vidita-saddo pana anāmaṭṭhakālaviseso kālattayasādhāraṇattā ‘‘diṭṭhaṃ suttaṃ muta’’ntiādīsu (dī. ni. 3.187; ma. ni. 1.7; saṃ. ni. 2.208; a. ni. 4.23; paṭi. ma. 1.121) viya, pākaṭaṃ katvā ñātanti attho, iminā cetaṃ dasseti ‘‘aññe jānantiyeva, mayā pana pākaṭaṃ katvā vidita’’nti. Bhagavatā hi imehi padehi sabbaññubhūmi nāma kathitā. Na upaṭṭhāsīti taṃ chadvārikamārammaṇaṃ taṇhāya vā diṭṭhiyā vā tathāgato attattaniyavasena na upaṭṭhāsi na upagacchati, iminā pana padena khīṇāsavabhūmi kathitā. Yathā rūpārammaṇādayo dhammā yaṃsabhāvā, yaṃpakārā ca, tathā te dhamme taṃsabhāve taṃpakāre gamati passati jānātīti tathāgatoti imamatthaṃ sandhāya ‘‘tathadassīatthe’’ti vuttaṃ. Anekatthā hi dhātusaddā. Keci pana niruttinayena, pisodarādigaṇapakkhepena (pārā. aṭṭha. 1; visuddhi. 1.142) vā dassī-saddalopaṃ, āgata-saddassa cāgamaṃ katvā ‘‘tathāgato’’ti padasiddhimettha vaṇṇenti, tadayuttameva vijjamānapadaṃ chaḍḍetvā avijjamānapadassa gahaṇato. Vuttañca buddhavaṃsaṭṭhakathāyaṃ –
谓有色眼根之境界，世尊能知见，此为关联。于天界……言生者为支柱，谓「存在」之意。又生者以无限世界众生对标准而言，如痛苦与消散之类别。依此立例，世尊区分此色界亦是依止法。故说“知见如实”。由此辨明真伪，言可知即可见，皆为因缘所成。中心词自始至终涵盖过去现在未来的所有区别。谓所获词以「见所见」「闻所闻」等为法眼根所见所知。色界、声界、香界、味界、触界、法界，诸名称因内容殊异而不同。谓“有喜欢与不喜欢之性质”的具体现量。三十五品的法数，在训练色法章节中提及三者以例示意义，表四十五类的分类法。每品中四处各种对法的归纳，称“二十五对法说”。顿悟之言，依据准确的知见与不误导者，说法乃真实之理。由此于《增支部》及时分说经中，说明该理。词语深刻且坚固，故强调本教义。行文为加固旨意并配合经文，非仅个人所为，而是世尊所传。反复讲述、循序引导，知见贯穿过去未来。名谓闻见识之广泛，知已通达，乃智慧现显。讨论中，旧有义复在新时显现，未来亦现。谓广义命名能表现显而易见的知见实质。此展示“我知他亦知，而我先明示众生”的义理。据此，佛所显现的全知领域，于六识之外，无挂碍。以“已灭余结之境界”为证，去除烦恼而到达。色心所门所现诸法本质，如所谓“所缘触所”，即同类法随缘转变之理，称为“如实知见”。名藏不同，但意相贯通，对应义理。某些语词归依词根表达，去除词缀，来自经典语源。如佛法中“如来”及“世尊”之称，共同指示疏义。介绍语句说明，属经文旧辞。释义基于语根逻辑与口传注释价值。
‘‘Tathākārena yo dhamme, jānāti anupassati;
“在法门中，知晓而不随意观察者，可以称为如理知者；”
Tathadassīti sambuddho, tasmā vutto tathāgato’’ti. (bu. vaṃ. aṭṭha. ratanacaṅkamanakaṇḍavaṇṇanā);
“能如实显现者，应称为佛陀，因此谓如来。”（《佛系》八论宝轮书解义）
Ettha ‘‘anupassatī’’ti āgatasaddatthaṃ vatvā tadidaṃ ñāṇapassanamevāti dassetuṃ ‘‘jānātī’’ti, saddādhigatamatthaṃ pana vibhāvetuṃ ‘‘tathadassī’’ti ca vuttaṃ.
此处“知不随意观察”意指言语之义，对智慧洞见而言，知力明显。故称“如实显现”，助于分明觉悟含义。
Yaṃrattinti yassa rattiyaṃ, accantasaṃyoge vā etaṃ upayogavacanaṃ rattekadesabhūtassa abhisambujjhanakkhaṇassa accantasaṃyogattā, sakalāpi vā esā ratti abhisambodhāya padahanakālattā pariyāyena accantasaṃyogabhūtāti daṭṭhabbaṃ. Pathavīpukkhalaniruttarabhūmisīsagatattā na parājito aññehi etthāti aparājito, sveva pallaṅkoti aparājitapallaṅko, tasmiṃ. Tiṇṇaṃmārānanti kilesābhisaṅkhāradevaputtamārānaṃ, idañca nippariyāyato vuttaṃ, pariyāyato pana heṭṭhā vuttanayena pañcannampi mārānaṃ maddanaṃ veditabbaṃ. Matthakanti sāmatthiyasaṅkhātaṃ sīsaṃ. Etthantareti ubhinnaṃ rattīnamantare. ‘‘Paṭhamabodhiyāpī’’tiādinā pañcacattālīsavassaparimāṇakālameva antogadhabhedena niyametvā viseseti. Tāsu pana vīsativassaparicchinnā paṭhamabodhīti vinayagaṇṭhipade vuttaṃ, tañca tadaṭṭhakathāyameva ‘‘bhagavato hi paṭhamabodhiyaṃ vīsativassantare nibaddhupaṭṭhāko nāma natthī’’ti (pārā. aṭṭha. 1.16) kathitattā paṭhamabodhi nāma vīsativassānīti gahetvā vuttaṃ. Ācariyadhammapālattherena pana ‘‘pañcacattālīsāya vassesu ādito pannarasa vassāni paṭhamabodhī’’ti vuttaṃ, evañca sati majjhe pannarasa vassāni majjhimabodhi, ante pannarasa vassāni pacchimabodhīti tiṇṇaṃ bodhīnaṃ samappamāṇatā siyā, tampi yuttaṃ. Pannarasatikena hi pañcacattālīsavassāni paripūrenti. Aṭṭhakathāyaṃ pana pannarasavassappamāṇāya paṭhamabodhiyā vīsativassesuyeva antogadhattā ‘‘paṭhamabodhiyaṃ vīsativassantare’’ti vuttanti evampi sakkā viññātuṃ. ‘‘Yaṃ sutta’’ntiādinā sambandho.
“所谓‘夜’者，因夜为单元，极密切的合运状态，整个夜晚即为证悟时的光明时刻，依情况变化又称为密切合运状态。由此若闻‘牟罗奔’等为烦恼聚合恶魔之名，谓不可回避者，令人识破。上文说明，‘第一觉悟’等于四十五载限内经过阶段，差异定义显著。二十年内谓第一觉悟，注释说此为《律藏》的教义，亦即并无二者。法师法波罗长老说：‘四十五载为初开始，十五载为中等觉，十五年为后期觉’，合称三者，此说合理。四十五载为完全之数。注释内亦说于四十五载期间为初觉，乃可知。以“何论”之语表述相应经文。同时四字词令义重，如坚固光明，表法义坚定。合文体旨为资助，以符合体例，并非仅本人说教，而是世尊所教。复核推进：知见遍及现当过去未来，证悟遂明。所谓知无我者，是智力现显。不失偏差，了解历时智慧表现，未来亦明。谓已知者明彰，说已彰者，示知别人明彰，故称为“有智慧者”的教义。此为佛教智慧及经验传承的表述。
Niddosatāya anupavajjaṃ anupavadanīyaṃ. Pakkhipitabbābhāvena anūnaṃ. Apanetabbābhāvena anadhikaṃ. Atthabyañjanādisampattiyā sabbākāraparipuṇṇaṃ. Nimmadanahetu nimmadanaṃ. Vālaggamattampīti vāladhilomassa koṭippamāṇampi. Avakkhalitanti virādhitaṃ musā bhaṇitaṃ. Ekamuddikāyāti ekarājalañchanena. Ekanāḷiyāti ekāḷhakena, ekatumbena vā. Ekatulāyāti ekamānena. ‘‘Tathamevā’’ti vuttamevatthaṃ no aññathāti byatirekato dasseti, tena yadatthaṃ bhāsitaṃ, ekantena tadatthanipphādanato yathā bhāsitaṃ bhagavatā, tathāyevāti aviparītadesanataṃ dasseti. ‘‘Gadattho’’ti etena tathaṃ gadati bhāsatīti tathāgato da-kārassa ta-kāraṃ, niruttinayena ca ākārāgamaṃ katvā, dhātusaddānugatena vā ākārenāti nibbacanaṃ dasseti.
『不应受骂』者，不堕落也，不当被骂者。不应说者，至少应停止；不应取得者，不得多取。因其带有意义标志等之具备，诸种文字悉皆圆满。静息因缘，则生静息。以卷发量而言，虽如卷发极其多倍。『堕谤』者谓被破坏、被禁止、妄语所造。『一印』者，以一王印记标示。『一管』者，以一管或一蔓表示。『一秤』者，以一标准衡量。『如此如是』者，所说乃如是义，非他义，表明除此无二义，凭其单一所说之义，正如世尊所说，亦无相反之义。『歌者』以此谓如来在言语中，作字母之音，并以字根顺承，或依字根音节构成，示究竟义也。
Evaṃ ‘‘sugato’’tiādīsu (pārā. 1) viya dhātusaddanipphattiparikappena niruttiṃ dassetvā bāhiratthasamāsenapi dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Āgadananti sabbahitanipphādanato bhusaṃ kathanaṃ vacanaṃ, tabbhāvamatto vā ā-saddo.
如『善逝』等（篇一）中，以字根音节之具备演说语义，并以外在意义合成形式示之，故言『亦复』等。『集至』谓众因缘和合所成之完整言语，亦或谓附加之音。
Tathā gatamassāti tathāgato. Yathā vācāya gataṃ pavatti, tathā kāyassa, yathā vā kāyassa gataṃ pavatti, tathā vācāya assa, tasmā tathāgatoti attho. Tadeva nibbacanaṃ dassetuṃ ‘‘bhagavato’’tiādimāha. Tattha hi ‘‘gato pavatto, gatā pavattā’’ti ca etena kāyavacīkiriyānaṃ aññamaññānulomanavacanicchāya kāyassa, vācāya ca pavatti idha gata-saddena kathitāti dasseti, ‘‘evaṃbhūtassā’’tiādinā bāhiratthasamāsaṃ, ‘‘yathā tathā’’ti etena yaṃtaṃ-saddānaṃ abyabhicāritasambandhatāya ‘‘tathā’’ti vutte ‘‘yathā’’ti ayamattho upaṭṭhitoyeva hotīti tathāsaddatthaṃ, ‘‘vādī kārī’’ti etena pavattisarūpaṃ, ‘‘bhagavato hī’’ti etena yathāvādītathākāritādikāraṇanti. ‘‘Evaṃbhūtassā’’ti yathāvādītathākāritādinā pakārena pavattassa, imaṃ pakāraṃ vā pattassa. Itīti vuttappakāraṃ niddisati. Yasmā panettha gata-saddo vācāya pavattimpi dasseti, tasmā kāmaṃ tathāvāditāya tathāgatoti ayampi attho siddho hoti, so pana pubbe pakārantarena dassitoti pārisesanayena tathākāritāatthameva dassetuṃ ‘‘evaṃ tathākāritāya tathāgato’’ti vuttaṃ. Vuttañca –
『如此去者』者即『如来』。言语有所行者如身体有所行，身体有所行者如言语有所行。故云如来。此显究竟义，以说『世尊』等。谓『去而行』者，依此示身之现象，言语因身而发，身因语而动。以『去音』示身语差互标识之因缘相承，『如是成就』等语显外在意义合成之关系，『如是』语于此义中不偏离，故为适当义。称之为发言者、造作者，谓因如说如作之因缘而生。『如此成就』表发言之方式及方式之有无，即此适用规则。以上为所说方式。又以去音显身语相依，故此理成立。既以前述方式释示，以此明如来乃以如此方式作此事，故有此说。并以经文说明——
‘‘Yathā vācā gatā yassa,
『如言语已去者，
Tathā kāyo gato yato;
身体亦已去者；
Yathā kāyo tathā vācā,
如身体既去，言语亦复如是，』
Tato satthā tathāgato’’ti.
于是世尊即是如来。
Bhavaggaṃ pariyantaṃ katvāti sambandho. Yaṃ paneke vadanti ‘‘tiriyaṃ viya upari, adho ca santi aparimāṇā lokadhātuyo’’ti, tesaṃ taṃ paṭisedhetuṃ evaṃ vuttanti daṭṭhabbaṃ. Vimuttiyāti phalena. Vimuttiñāṇadassanenāti paccavekkhaṇāñāṇasaṅkhātena dassanena. Tuloti sadiso. Pamāṇanti minanakāraṇaṃ. Pare abhibhavati guṇena ajjhottharati adhiko bhavatīti abhibhū. Parehi na abhibhūto ajjhotthaṭoti anabhibhūto.Aññadatthūti ekaṃsavacane nipāto. Dassanavasena daso, sabbaṃ passatīti attho. Pare attano vasaṃ vattetīti vasavattī.
「以有顶为边际」，此为语义关联。然有些人所说「如横向一般，上方与下方亦有无量世界系」，应知此语乃为破斥彼等之说而如是宣说。「解脱」者，指果而言。「解脱智见」者，指名为审察智之见。「等同」者，相似也。「量度」者，度量之因也。「以功德胜伏他人、凌驾压倒他人、超越居上」，故称「胜伏者」。「未被他人胜伏、未遭凌驾压倒」，故称「不被胜伏者」。「决定」者，乃用于肯定语气之语助词。以见之义而为「见者」，其义为「见一切」。「令他人随顺自己之意志运转」，故称「自在者」。
‘‘Abhibhavanaṭṭhena tathāgato’’ti ayaṃ na saddato labbhati, saddato pana evanti dassetuṃ ‘‘tatreva’’ntiādi vuttaṃ. Tattha agadoti dibbāgado agaṃ rogaṃ dāti avakhaṇḍati, natthi vā gado rogo etenāti katvā , tassadisaṭṭhena idha desanāvilāsassa, puññussayassa ca agadatā labbhatīti āha ‘‘agado viyā’’ti. Yāya dhammadhātuyā desanāvijambhanappattā, sā desanāvilāso. Dhammadhātaūti ca sabbaññutaññāṇameva. Tena hi dhammānamākārabhedaṃ ñatvā tadanurūpaṃ desanaṃ niyāmeti. Desanāvilāsoyeva desanāvilāsamayo yathā ‘‘dānamayaṃ sīlamaya’’nti (dī. ni. 3.305; itivu. 60; netti. 34) adhunā pana potthakesu bahūsupi maya-saddo na dissati. Puññussayoti ussanaṃ, atirekaṃ vā ñāṇādisambhārabhūtaṃ puññaṃ. ‘‘Tenā’’tiādi opammasampādanaṃ. Tenāti ca tadubhayena desanāvilāsena ceva puññussayena ca so bhagavā abhibhavatīti sambandho. ‘‘Itī’’tiādinā bāhiratthasamāsaṃ dasseti. Sabbalokābhibhavanena tatho, na aññathāti vuttaṃ hoti.
『Abhibhavanaṭṭhena tathāgato』此语非口业得者，然以口业能显现如来，故说『tatreva』等语。『Agadoti』谓疾苦无药可医，故称药。『Agado viyā』者，由于此处之说法，因教化广泛，功德累积，故得释义『药』。所谓『Desanāvilāso』，指教法之广展也。『Dhammadhātu』即全知之法界，透彻理解诸法之性质。以法相之差异摄摄应契，故能令教法依此施行。教法弘扬之时，诸譬如『施予波罗蜜』、『戒波罗蜜』等亦是。『Puññussaya』谓积聚之功德。『Tenā』等语为譬喻。由此与教法弘扬及功德积聚，世尊而得超越诸境。『Itī』等外显辞，表明外在意义。『Sabbalokābhibhavanena』，以遍及诸世界绝无异议而说。
Tathāya gatoti purimasaccattayaṃ sandhāyāha, tathaṃ gatoti pana pacchimasaccaṃ. Catusaccānukkamena cettha gata-saddassa atthacatukkaṃ vuttaṃ. Vācakasaddasannidhāne upasagganipātānaṃ tadatthajotanabhāvena pavattanato gata-saddoyeva anupasaggo avagatatthaṃ, atītatthañca vadatīti dasseti ‘‘avagato atīto’’ti iminā.
『如是而去』者，前三句乃就前三谛而言；『如实而去』者，则就第四谛而言。此处依四谛之次第，宣说了『去』字的四种含义。又，在有表义词存在的情况下，前置词与不变化词乃以彰显该词之义的方式运作，故「去」字本身若无前置词，则表示『了知』之义，亦表示『已过去』之义——此由『了知、已过去』一语加以显示。
‘‘Tatthā’’tiādi tabbivaraṇaṃ. Lokanti dukkhasaccabhūtaṃ lokaṃ. Tathāya tīraṇapariññāyāti yojetabbaṃ. Lokanirodhagāminiṃ paṭipadanti ariyamaggaṃ, na pana abhisambujjhanamattaṃ. Tattha kattabbakiccampi katamevāti dassetuṃ ‘‘lokasmā tathāgato visaṃyutto’’tiādinā saccacatukkepi dutiyapakkhaṃ vuttaṃ, abhisambujjhanahetuṃ vā etehi dasseti. Tatoyeva hi tāni abhisambuddhoti. ‘‘Yaṃ bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, sabbaṃ taṃ tathāgatena abhisambuddhaṃ, tasmā tathāgatoti vuccatī’’ti (a. ni. 4.23) aṅguttarāgame catukkanipāte āgataṃ pāḷimimaṃ peyyālamukhena dasseti, tañca atthasambandhatāya eva, na imassatthassa sādhakatāya. Sā hi peyyālaniddiṭṭhā pāḷi tathadassitā atthassa sādhikāti. ‘‘Tassapi evaṃ attho veditabbo’’ti iminā sādhyasādhakasaṃsandanaṃ karoti. ‘‘Idampi cā’’tiādinā tathāgatapadassa mahāvisayataṃ , aṭṭhavidhassāpi yathāvuttakāraṇassa nidassanamattañca dasseti. Tattha idanti atibyāsarūpena vuttaṃ aṭṭhavidhaṃ kāraṇaṃ, pi-saddo, api-saddo vā sambhāvane ‘‘itthampi mukhamattameva, pageva aññathā’’ti. Tathāgatabhāvadīpaneti tathāgatanāmadīpane. Guṇena hi bhagavā tathāgato nāma, nāmena ca bhagavati tathāgata-saddoti. ‘‘Asaṅkhyeyyāni nāmāni, saguṇena mahesino’’tiādi (udā. aṭṭha. 306; paṭi. ma. aṭṭha. 1.277) hi vuttaṃ. Appamādapadaṃ viya sakalakusaladhammapaṭipattiyā sabbabuddhaguṇānaṃ tathāgatapadaṃ saṅgāhakanti dassetuṃ ‘‘sabbākārenā’’tiādimāha . Vaṇṇeyyāti parikappavacanametaṃ ‘‘vaṇṇeyya vā, na vā vaṇṇeyyā’’ti. Vuttañca –
『Tatthā』之意释述此处。『Loka』者，即苦谛之世间也。『Tathāya tīraṇapariññāya』者，是应当联结的。谓通向世间灭谛之圣道，是所谓圣谛之道，不仅仅限于觉悟当下。『Lokasmā tathāgato visaṃyutto』，说明世尊已离世间，而诸圣谛之四理亦为其二分说，得以内心证悟等解脱缘起之义。此处语出于《增支部·四法》中，结句以证『Tathāgato』之名实则内证他证，表明名义相资，非仅经文教诲，对实义之佐证也。此为证合难舍之说。『Idampi cā』以说明世尊名号之广义，包含八类因缘等。既有音韵又兼因缘，为了指明世尊名号之成就。是谓『Tathāgatabhāvadīpana』。又称世尊以功德庄严名声而得名，非仅名号虚设。多经书记载『无数名号，皆是尊者庄严』，故此名实符合众功德。一切修行正法以此称呼世尊，谓广义庄严之法。『Vaṇṇeyyāti』是表示可否述说的假设语，常见疗法论义。
‘‘Buddhopi buddhassa bhaṇeyya vaṇṇaṃ,
「即便佛，也当称述佛之品德。」
Kappampi ce aññamabhāsamāno;
若业报亦同于他人所说，
Khīyetha kappo ciradīghamantare,
此业报则将在长时间之后消灭，
Vaṇṇo na khīyetha tathāgatassā’’ti. (dī. ni. aṭṭha. 1.304; 3.141; udā. aṭṭha. 52; apa. aṭṭha. 2.7.20; bu. vaṃ. aṭṭha. koṇḍaññabuddhavaṃsavaṇṇanā; cariyā. pakiṇṇakakathā); –
但如来之辉光不因此而消失。（见大毗尼注释一卷第304页等处）
Samatthane vā etaṃ ‘‘so imaṃ vijaṭaye jaṭa’’ntiādīsu (saṃ. ni. 2.23) viyātipi vadanti keci.
或有异说，如在集论谛中所言，谓‘他割之于此生发’等，亦属转喻。
Ayaṃ panettha aṭṭhakathāmuttako nayo – abhinīhārato paṭṭhāya yāva sammāsambodhi, etthantare mahābodhiyānapaṭipattiyā hānaṭṭhānasaṃkilesanivattīnaṃ abhāvato yathāpaṇidhānaṃ tathāgato abhinīhārānurūpaṃ paṭipannoti tathāgato. Atha vā mahiddhikatāya, paṭisambhidānaṃ ukkaṃsādhigamena anāvaraṇañāṇatāya ca katthacipi paṭighātābhāvato yathāruci, tathā kāyavacīcittānaṃ gatāni gamanāni pavattiyo etassāti tathāgato. Apica yasmā loke vidhayuttagatapakārasaddā samānatthā dissanti, tasmā yathā vidhā vipassiādayo bhagavanto nikhilasabbaññuguṇasamaṅgitāya, ayampi bhagavā tathā vidhoti tathāgato, yathā yuttā ca te bhagavanto vuttanayena, ayampi bhagavā tathā yuttoti tathāgato. Aparo nayo-yasmā saccaṃ tacchaṃ tathanti ñāṇassetaṃ adhivacanaṃ, tasmā tathena ñāṇena āgatoti tathāgatoti.
此处所述为注疏中的主要观点——佛陀自成正遍知至成道，迄今，因未曾有藏垢毁损之失，佛陀修行契合他的觉悟之相。又因其究竟无碍通达三明，虽有种种阻碍，佛陀亦如所欲，身语意的行迹运作皆圆满。且因此世间种种声响虽然有对立，却具通达之用，故诸如毗婆尸等诸佛，普具一切善德，亦当如是。此谓“如所说”，故称如来；又谓“真理所至”之知，谓“如来”。
‘‘Pahāya kāmādimale yathā gatā,
『舍弃诸欲等污秽，已达到彼岸，』
Samādhiñāṇehi vipassiādayo;
借由禅定与智慧的观察，
Mahesino sakyamunī jutindharo,
伟大的释迦族圣者果德玛，俱胝担那，
Tathā gato tena tathāgato mato.
如来者即是被其称为如来的体悟者。
Tathañca dhātāyatanādilakkhaṇaṃ,
于此亦有界处等诸元素的特征，
Sabhāvasāmaññavibhāgabhedato;
依共相与差别相之分别；
Sayambhuñāṇena jino samāgato,
由自觉之智，胜利者已圆满成就。
Tathāgato vuccati sakyapuṅgavo.
『如来』者，称谓释迦族尊者。
Tathāni saccāni samantacakkhunā,
此『如来』以遍周世间真实之眼观照诸法，
Tathā idappaccayatā ca sabbaso;
且现观一切法皆因缘缘起无有他异；
Anaññaneyyena yato vibhāvitā,
彼因缘所成，非他所知，故被正确分别；
Yāthāvato tena jino tathāgato.
正是如实如法者，故此尊者称为『胜者如来』。
Anekabhedāsupi lokadhātūsu,
虽于多种世界领域之间，亦具广泛法相与区别，
Jinassa rūpāyatanādigocare;
在制伏者的色根等所缘境内，
Vicittabhede tathameva dassanaṃ,
依照所别的分别，正是观察，
Tathāgato tena samantalocano.
如来由此以全面的观察眼。
Yato ca dhammaṃ tathameva bhāsati,
从此因缘，如实宣说法，
Karoti vācāyanulomamattano;
依循语音次第而作说话；
Guṇehi lokaṃ abhibhuyyirīyati,
以其功德征服世间，展现威力，
Tathāgato tenapi lokanāyako.
如来正是因其为世间的领袖。
Yathābhinīhāramato yathāruci,
犹如依正当的身体仪表，依合适的爱好，
Pavattavācātanucittabhāvato;
依适时适宜而引发语句的意趣，
Yathāvidhā yena purā mahesino,
如同过去大梵天王所具足的诸种形态，
Tathāvidho tena jino tathāgato.
如来的圣者亦如是具足其相应的形态。
Yathā ca yuttā sugatā purātanā,
又如从古以来的善逝众圣贤，所相应契合者，
Tathāva yutto tathañāṇato ca so;
如是结合、如是由彼时现在的智慧所知；
Samāgato tena samantalocano,
聚集在一起，以全视之眼观察周全，
Tathāgato vuccati sakyapuṅgavo’’ti. (itivu. aṭṭha. 38 thokaṃ visadisaṃ); –
故称之为如来，释迦族之尊者。（此乃经文第八行第38节明说）；
Saṅgahagāthā.
结集偈赞。
‘‘Katamañca taṃ bhikkhave’’ti ayaṃ kassa pucchāti āha ‘‘yenā’’tiādi. Evaṃ sāmaññato yathāvuttassa sīlamattakassa pucchābhāvaṃ dassetvā idāni pucchāvisesabhāvañāpanatthaṃ mahāniddese (mahāni. 150) āgatā sabbāva pucchā atthuddhāravasena dasseti ‘‘tattha pucchā nāmā’’tiādinā. Tattha tatthāti ‘‘taṃ katamanti pucchatī’’ti ettha yadetaṃ sāmaññato pucchāvacanaṃ vuttaṃ, tasmiṃ.
『比库们，这究竟为何』？此人在问，起于『是何者』诸问等。依此普遍问法，针对适当且仅有戒德者的无问之状，加以说明。今为显示问法特殊且深入意涵之故，已载于《大集论》（第150节），而现今表显为一切问句的利益导引，盖此谓『彼即问名』等语。『彼处』意谓『何事所问』，此即所称的一般问句用语，今释于此。
Pakatiyāti attano dhammatāya, sayamevāti vuttaṃ hoti. Lakkhaṇanti yo koci ñātumicchito sabhāvo. Aññātanti dassanādivisesayuttena, itarena vā yena kenacipi ñāṇena aññātaṃ. Avatthāvisesāni hi ñāṇadassanatulanatīraṇāni. Adiṭṭhanti dassanabhūtena ñāṇena paccakkhamiva adiṭṭhaṃ. Atulitanti ‘‘ettakameta’’nti tulanabhūtena atulitaṃ. Atīritanti ‘‘evamevida’’nti tīraṇabhūtena akatañāṇakiriyāsamāpanaṃ. Avibhūtanti ñāṇassa apākaṭabhūtaṃ. Avibhāvitanti ñāṇena apākaṭakataṃ. Tassāti yathāvuttalakkhaṇassa. Adiṭṭhaṃ jotīyati pakāsīyati etāyāti adiṭṭhajotanā. Saṃsandanatthāyāti sākacchāvasena vinicchayakaraṇatthāya. Saṃsandanañhi sākacchāvasena vinicchayakaraṇaṃ. Diṭṭhaṃ saṃsandīyati etāyāti diṭṭhasaṃsandanā.‘‘Saṃsayapakkhando’’tiādīsu daḷhataraṃniviṭṭhā vicikicchā saṃsayo. Nātisaṃsappanamatibhedamattaṃ vimati. Tatopi appataraṃ ‘‘evaṃ nu kho, na nu kho’’tiādinā dvidhā viya pavattaṃ dveḷhakaṃ. Dvidhā elati kampati cittametenāti hi dveḷhakaṃ hapaccayaṃ, sakatthavuttikapaccayañca katvā, tena jāto, taṃ vā jātaṃ yassāti dveḷhakajāto. Vimati chijjati etāyāti vimaticchedanā.Anattalakkhaṇasuttādīsu (saṃ. ni. 3.59) āgataṃ khandhapañcakapaṭisaṃyuttaṃ pucchaṃ sandhāyāha ‘‘sabbaṃ vattabba’’nti. Anumatiyā pucchā anumatipucchā.‘‘Taṃ kiṃ maññatha bhikkhave’’tiādipucchāya hi ‘‘kā tumhākaṃ anumatī’’ti anumati pucchitā hoti. Kathetukamyatāti kathetukāmatāya. ‘‘Aññāṇatā āpajjatī’’tiādīsu (pārā. 295) viya hi ettha ya-kāralopo, karaṇatthe vā paccattavacanaṃ, kathetukamyatāya vā pucchā kathetukamyatāpucchātipi vaṭṭati. Atthato pana sabbāpi tathā pavattavacanaṃ, taduppādako vā cittuppādoti veditabbaṃ.
『说法』意即依己之法义，自说。『标识』谓为欲知者所欲之性质。『未识』意连带观见特殊，由此或彼识智而为未识。『所释特殊』乃对应所知及所见之相对解脱。『所观』乃由见智，其为明观，似所观示之。『无法比拟』则对比之相不可量。『超越』意谓如是此等相比较度尽之。『非显露』为智慧未明示相。『不显现』为智慧未显露。这皆依适当标识之义。『所见』即由智慧火光而照彻彰显。『进展目的』即由于对语词之诠释而作之详审之用。『详审』即借由对话完成审议。『所见进展』指现所见之详审继起。『疑惑破裂』等词，谓加深、转明的疑难、疑惑、困惧。『非过度』即不中度出入分明的犹豫。就是由『是乎非乎』语中呈现的分两种而成之纷扰。这两种纷扰即心摇动与恐怖，结合语境及目的而生乃此心惑，称为『心惑生成』。『忧虑断绝』即烦恼断绝。于《无我相经》等经（相应部、尼含3.59）及五蕴相连谘询中有所问答，即『当知诸法尽』。准许之问即获准之询问。『尔等当意为何』等问，以问准许为名。『欲辩论性』即因欲辩论而作之问。依如《对法论》第295节所示，谓问语省略或为条件，问缘即为欲辩论之问。归总而言，诸法皆依此律行，宜知其生起即为心有生起。
Yadatthaṃ panāyaṃ niddesanayo āharito, tassa pucchāvisesabhāvassa ñāpanatthaṃ ‘‘imāsū’’tiādimāha. Cittābhogo samannāhāro. Bhusaṃ, samantato ca saṃsappanā kaṅkhā āsappanā, parisappanā ca. Sabbā kaṅkhā chinnā sabbaññutaññāṇapadaṭṭhānena aggamaggena samucchindanato. Paresaṃ anumatiyā, kathetukamyatāya ca dhammadesanāsambhavato, tathā eva tattha tattha diṭṭhattā ca vuttaṃ ‘‘avasesā pana dve pucchā buddhānaṃ atthī’’ti. Yā panetā ‘‘sattādhiṭṭhānā pucchā dhammādhiṭṭhānā pucchā ekādhiṭṭhānā pucchā anekādhiṭṭhānā pucchā’’tiādinā aparāpi anekadhā pucchāyo niddese āgatā, tā sabbāpi niddhāretvā idha avicayanaṃ ‘‘alaṃ ettāvatāva, atthikehi pana iminā nayena niddhāretvā vicetabbā’’ti nayadānassa sijjhanatoti daṭṭhabbaṃ.
所谓此处所述的问答，乃根据之前的教义所引出。询问中的分别之义，是为了获得明了所谓「在此教法中」之义。具备心识所缘的具备。所谓糠秕，乃指周围缠绕的烦恼疑虑、忧闷与烦恼等。诸种烦恼皆被斩断，是依托于所有智解之境界，由卓绝智慧之所在彻底断除。因他人允许及致说之故，不能随意议论，如此处处所示明。有言：「世尊的问答中尚存两大疑问。」这两者即为「立于自见之问」、「立于法见之问」、「立于一法之问」、「立于多法之问」诸种诸法之问等。问答文中另有许多不同问答，皆应收摄于此，不可杂乱无章，应以适当的义理由此归摄、分析。故应知此类章句结构因归纳解说义理而发明，故名为「归纳论理之心正」者也。
§8
8. Pucchā ca nāmesā vissajjanāya satiyeva yuttarūpāti codanāya ‘‘idānī’’tiādi vuttaṃ. Atipātanaṃ atipāto.Ati-saddo cettha atirekattho. Sīghabhāvo eva ca atirekatā, tasmā saraseneva patanasabhāvassa antarā eva atirekaṃ pātanaṃ, saṇikaṃ patituṃ adatvā sīghaṃ pātananti attho, abhibhavanattho vā, atikkamma satthādīhi abhibhavitvā pātananti vuttaṃ hoti, vohāravacanametaṃ ‘‘atipāto’’ti. Atthato pana pakaraṇādivasenādhigatattā pāṇavadho pāṇaghātoti vuttaṃ hotīti adhippāyo. Vohāratoti paññattito. Sattoti khandhasantāno. Tattha hi sattapaññatti. Vuttañca –
第八问也即所谓问答之名称，为了明了与其对应之涵义及勉励作用，便采取「现在」等字而成。所谓“atipāta”（重杀），是一种极端之杀伐。
所谓“ati-saddo”此处为多意含蓄。因其迅疾之性，犹如道路疾速的符号。故比喻好似急速下坠之状。若从众多子含意中剔除轻微差异，取其精要，意指迅速下坠，拒绝阻碍，迅速过境，掌控之下完成斩断，下坠，也就是所谓重杀一词的义理。依别教章节论阴段落的语义，重杀意指断杀其命根，或曰断命之杀也。此为修辞用语。而“satto”意指存在连续之蕴集合，故谓所谓命体之连续。
经中曰：
“正如组成之肢体，名为声如战车；
在此蕴中，众所约定即名为存在。”
此乃成文来自相关律藏章节，可证所谓存在蕴之传统约定。
所谓“生命根”即身根，身根对应“有形之生命根”。其在身根受损时，其他相关诸根亦被牵连终止，故称此情形为“重杀”，实因命根所指为语义定约，也即存在之约定语。
真理如是，若是将“命根界”的杀害事件视为单数时，表示众多命根所谓联合体，故用复数。此处语意依据不同对应均有单复两说。同时从普遍守护的角度与特殊主旨的杀害区分，对于此义的阐述反映了单复数用词上的差异。
且文人中有认为出于语用和语意的细分，存在应用多重用词表达的原因，说明了语义上的分层区别。可见“命根重杀”一词彰显杀害之不同分层含义；“诸命根共受伤”则体现守护范围的普遍性。此为语义理解中对言语之异同的分析。
‘‘Yathā hi aṅgasambhārā, hoti saddo ratho iti;
“如肢体之组成，称为‘声’好似战车。”
Evaṃ khandhesu santesu, hoti sattoti sammutī’’ti. (saṃ. ni. 1.171);
“依此诸蕴所聚集，即成存在之约定名。”（律藏第一章第171节）
Jīvitindriyanti rūpārūpajīvitindriyaṃ. Rūpajīvitindriye hi vikopite itarampi taṃsambandhatāya vinassati. Kasmā panettha ‘‘pāṇassa atipāto’’ti, ‘‘pāṇoti cettha vohārato satto’’ti ca ekavacananiddeso kato, nanu niravasesānaṃ pāṇānaṃ atipātato virati idha adhippetā. Tathā hi vakkhati ‘‘sabbapāṇabhūtahitānukampīti sabbe pāṇabhūte’’tiādinā (dī. ni. aṭṭha. 1.7) bahuvacananiddesanti? Saccametaṃ, pāṇabhāvasāmaññena panettha ekavacananiddeso kato, tattha pana sabbasaddasannidhānena puthuttaṃ suviññāyamānamevāti sāmaññaniddesamakatvā bhedavacanicchāvasena bahuvacananiddeso kato. Kiñca bhiyyo – sāmaññato saṃvarasamādānaṃ, tabbisesato saṃvarabhedoti imassa visesassa ñāpanatthampi ayaṃ vacanabhedo katoti veditabbo. ‘‘Pāṇassa atipāto’’tiādi hi saṃvarabhedadassanaṃ. ‘‘Sabbe pāṇabhūte’’tiādi pana saṃvarasamādānadassananti. Saddavidū pana ‘‘īdisesu ṭhānesu jātidabbāpekkhavasena vacanabhedamattaṃ, atthato samāna’’nti vadanti.
所谓生命根，乃身色等有形之生命根。由于形色生命根受损时，其他根基也应随之消破，故意在此称为“命根重杀”。所谓“命根”，因在约定语境中，指代表存在连续的主体，故用此统一说法。真义在于区分单复数的语用与语义指涉。
此理可于佛陀经典中证实，如《长部》所述：诸生命界众生乃众多众生之总称。由此看来，此处虽用单数作“命根”的杀害，实则含有集合多命根的意涵。
据此可以区分，一面是普通意义的统一用词，一面为基于特别杀生意涵的分别用词。此区分对于明了杀害行为的不同层面十分必要。
若论护持，则称诸命根皆应守护；若论杀害，则仅杀死有特定种类的命根。由此可见“命根重杀”等词句分别彰显杀害与守护二义。
言语智者在此层面指出，某些场合因涉及出生受制等特殊情况，会出现单复词义的分异，且意涵趋向一致。此为佛经文献中对术语语言精微义理的解释。
Tasmiṃ pana pāṇeti yathāvutte dubbidhepi pāṇe. Pāṇasaññinoti pāṇasaññāsamaṅgino puggalassa . Yāya pana cetanāya pavattamānassa jīvitindriyassa nissayabhūtesu mahābhūtesu upakkamakaraṇahetu taṃmahābhūtapaccayā uppajjanakamahābhūtā nuppajjissanti, sā tādisapayogasamuṭṭhāpikā cetanā pāṇātipātoti āha ‘‘jīvitindriyupacchedakaupakkamasamuṭṭhāpikā’’ti, jīvitindriyupacchedakassa kāyavacīpayogassa tannissayesu mahābhūtesu samuṭṭhāpikāti attho. Laddhupakkamāni hi bhūtāni purimabhūtāni viya na visadāni, tasmā samānajātiyānaṃ bhūtānaṃ kāraṇāni na hontīti tesuyeva upakkame kate tato parānaṃ asati antarāye uppajjamānānaṃ bhūtānaṃ, tannissitassa ca jīvitindriyassa upacchedo hoti. ‘‘Kāyavacīdvārāna’’nti etena vitaṇḍavādimataṃ manodvāre pavattāya vadhakacetanāya pāṇātipātabhāvaṃ paṭikkhipati.
前述“命根”乃指现有的困惑生命根。所谓“命根识”，是指依赖此生命根而生之身识。
当有身识遭受破坏时，附着于其上的大元素将失去联系而灭除。故而为何称为“重杀”命根？即因“命根”乃言语习惯中所指称之实体。此处表明众多命根的“杀害”必定有所限制，并非全部终止，因为存在相同种类之元素依然生起。
因此文云“正如诸大元素共存相依，亦复如是”，即强调关联依存之义。
这说明，众元素之间虽存在不同的灭失及生起过程，某些要素未灭亦未生起。
因此称其为“生命根的终断伴随相应大元素之断”，故谓之“生命根断绝的辅助产生”。
前世生起的元素虽不完全消失，故不能算绝灭；故称与他生元素不同类的元素间存在阻碍；但因依赖命根识断绝，则生起之障碍亦同时产生。
所谓“肉身之门”，说明论战者所持观点，否认因断命根而导致的杀害事实。
此处复以明白表达，反驳此议，论述命根受破断时，必然生起杀害之意境。
Payogavatthumahantatādīhi mahāsāvajjatā tehi paccayehi uppajjamānāya cetanāya balavabhāvato veditabbā. Ekassāpi hi payogassa sahasā nipphādanavasena, kiccasādhikāya bahukkhattuṃ pavattajavanehi laddhāsevanāya ca sanniṭṭhāpakacetanāya vasena payogassa mahantabhāvo. Satipi kadāci khuddake ceva mahante ca pāṇe payogassa samabhāve mahantaṃ hanantassa cetanā tibbatarā uppajjatīti vatthussa mahantabhāvo. Iti ubhayampetaṃ cetanāya balavabhāveneva hoti. Satipi ca payogavatthūnaṃ amahantabhāve hantabbassa guṇamahattenapi tattha pavattaupakāracetanā viya khettavisesanipphattiyā apakāracetanāpi balavatī, tibbatarā ca uppajjatīti tassā mahāsāvajjatā daṭṭhabbā . Tenāha ‘‘guṇavantesū’’tiādi. ‘‘Kilesāna’’ntiādinā pana satipi payogavatthuguṇānaṃ amahantabhāve kilesupakkamānaṃ mudutibbatāya cetanāya dubbalabalavabhāvavasena appasāvajjamahāsāvajjabhāvo veditabboti dasseti.
应当依靠其用事对象的巨大或类似根本缘故，凭借由这些重大缘起而生的意志之力加以认识。因为即使单一行为也具有迅速消灭的性质，且由于其为完成任务而广泛推动、被反复使用，因而拥有维持这种行为的大能。事实上，在某些时候，无论是微小的还是巨大的用事对象上，杀害其巨大的意志会更为强烈地生起，用事对象的巨大即由此显现。因此，两者均从意志的强大力量而来。又且，在用事对象不巨大的情况下，即使是应该被杀的对象质量虽大，但由于发生了类似对方有益的念头作为场域特殊成因，即使是不利的念头也极为强烈地生起，该现象称为「巨大激动」。对此称为“有功者”等。可知，如以烦恼等来看，虽然用事对象的性质不大，但因烦恼侵袭时意志既强且弱双重夹杂，出现了较强的无巨大激动状态，故应辨识之。
Sambharīyanti saharīyanti etehīti sambhārā, aṅgāni. Tesu pāṇasaññitā, vadhakacittañca pubbabhāgiyānipi honti. Upakkamo pana vadhakacetanāsamuṭṭhāpito sahajātova. Pañcasambhāravatī pana pāṇātipātacetanāti sā pañcasambhāravinimuttā daṭṭhabbā. Esa nayo adinnādānādīsupi.
所谓收聚、共聚即各种聚合，谓肢体等。其上有对手感、杀意等的先前因素。杀意起始是伴随故意生起的，与生俱来。所谓五种聚合即为五种杀生意念之聚合，如同五种聚合的释放。类似的原理亦适用于不取之类事。
Etthāha – khaṇe khaṇe nirujjhanasabhāvesu saṅkhāresu ko hanti, ko vā haññati, yadi cittacetasikasantāno, evaṃ so anupatāpanachedanabhedanādivasena na vikopanasamattho, nāpi vikopanīyo, atha rūpasantāno, evampi so acetanatāya kaṭṭhakaliṅgarūpamoti na tattha chedanādinā pāṇātipāto labbhati yathā matasarīre. Payogopi pāṇātipātassa paharaṇappakārādiatītesu vā saṅkhāresu bhaveyya, anāgatesu vā paccuppannesu vā. Tattha na tāva atītānāgatesu sambhavati tesaṃ abhāvato. Paccuppannesu ca saṅkhārānaṃ khaṇikattā saraseneva nirujjhanasabhāvatāya vināsābhimukhesu nippayojano eva payogo siyā. Vināsassa ca kāraṇarahitattā na paharaṇappakārādipayogahetukaṃ maraṇaṃ, nirīhakatāya ca saṅkhārānaṃ kassa so payogo, khaṇikattā vadhādhippāyasamakālabhijjanakassa kiriyāpariyosānakālānavaṭṭhānato kassa vā pāṇātipātakammabaddhoti?
此处云：「在间歇性停止之性质的行法中，究竟谁杀？谁被杀？」若仅是心及心所之集，则因无生气、无摧折等因素，不起愤怒、也不可令人愤怒。若是色界的集，则因无心，如钝器般，不因摧折而生杀害行为，如同尸体。行为也可在过去、未来或现在发生杀生行为的行法中生起。因过去与未来不存在，则此处不涉及。现在的行法由瞬间且清净的间歇性停止性质导致消亡，是行为的结束。由于消亡无因，因此无由攻击等行为起杀业。处于无害的行法中，何来杀生业？何来因缘连结杀生行为？况且此杀生行为不可能从当前行法作为因而立起，也非无因。若不以当前行为为因，亦不可能从瞬间行法的因缘中成立，也不会由现起行法之间产生连续，断续无绝地生成与消灭。此处的死亡及生灭并无前后无因的含义，只是依适当缘起的连续生灭，不属无因死亡，亦非无因发生的杀生行为。杀生行为的成立，依靠它所具因缘所生之合缘，如「火（灯）点燃，木乃燃烧；月亮高悬，树影依现」，而非纯因杀意与杀心所的时间同时而产生。杀生意愿及相关心法的并现非凭意念的既成连带而生，非因意志而生某正念也不会自发显现。如此杀生行为即依此理成其业果。此理亦应依同理详析不取等事。
Vuccate – vadhakacetanāsahito saṅkhārānaṃ puñjo sattasaṅkhāto hanti, tena pavattitavadhappayoganimittāpagatusmāviññāṇajīvitindriyo matavohārappavattinibandhano yathāvuttavadhappayogākaraṇe uppajjanāraho rūpārūpadhammasamūho haññati, kevalo vā cittacetasikasantāno, vadhappayogāvisayabhāvepi tassa pañcavokārabhave rūpasantānādhīnavuttitāya rūpasantāne parena payojitajīvitindriyupacchedakapayogavasena tannibbattivibandhakavisadisarūpuppattiyā vihate vicchedo hotīti na pāṇātipātassa asambhavo, nāpi ahetuko pāṇātipāto, na ca payogo nippayojano paccuppannesu saṅkhāresu katapayogavasena tadanantaraṃ uppajjanārahassa saṅkhārakalāpassa tathāanuppattito, khaṇikānaṃ saṅkhārānaṃ khaṇikamaraṇassa idha maraṇabhāvena anadhippetattā santatimaraṇassa ca yathāvuttanayena sahetukabhāvato na ahetukaṃ maraṇaṃ, na ca katturahito pāṇātipātappayogo nirīhakesupi saṅkhāresu sannihitatāmattena upakārakesu attano attano anurūpaphaluppādananiyatesu kāraṇesu kattuvohārasiddhito yathā ‘‘padīpo pakāseti, nisākaro candimā’’ti, na ca kevalassa vadhādhippāyasahabhuno cittacetasikakalāpassa pāṇātipāto icchito santānavasena avaṭṭhitasseva paṭijānanato, santānavasena pavattamānānañca padīpādīnaṃ attakiriyāsiddhi dissatīti attheva pāṇātipātena kammabaddhoti. Ayañca vicāro adinnādānādīsupi yathāsambhavaṃ vibhāvetabbo.
云：“带有杀意的行法之总体被称为‘杀’，依此而发生杀业行为。因而于应发生杀业的感官生命中，依其行为起因，于适当立起杀业行为。形色之集合消灭，或仅为心及心法的集，虽为杀意涵盖之对象，但因色界受五碍故不能产生杀生行为。杀业行为连结为五种类别，其中杀意聚焦因缘所生形色受其支配，且由杀意连结生命力而起杀行为。故行为分离可谓确立，杀业行为不缺失，非无因也非无缘。杀业行为不由先前因缘以外之行为起立，现起之行法为因缘连续生灭，此即瞬息行法之因缘流转。瞬息行法死亡虽无前后杀意，但依生命依存生生灭灭，其死亡并非无因，且无害行法中亦无杀业行为。杀生业因缘成立时，依对行法的适当因缘如光照亮灯，月照树影而发生，并非因意志同现便成立。杀生意愿之心法现起，并非仅因杀意与杀心同在即自动发生，须有行为之连结。此处证得杀业发生之理，亦适于其他如不取等处。
Sāhatthikoti sayaṃ mārentassa kāyena vā kāyapaṭibaddhena vā paharaṇaṃ. Āṇattikoti aññaṃ āṇāpentassa ‘‘evaṃ vijjhitvā vā paharitvā vā mārehī’’ti āṇāpanaṃ. Nissaggiyoti dūre ṭhitaṃ māretukāmassa kāyena vā kāyapaṭibaddhena vā usuyantapāsāṇādīnaṃ nissajjanaṃ. Thāvaroti asañcārimena upakaraṇena māretukāmassa opātāpassenaupanikkhipanaṃ, bhesajjasaṃvidhānañca. Vijjāmayoti māraṇatthaṃ mantaparijappanaṃ āthabbaṇikādīnaṃ viya. Āthabbaṇikā hi āthabbaṇaṃ payojenti nagare vā ruddhe saṅgāme vā paccupaṭṭhite paṭisenāya paccatthikesu paccāmittesu ītiṃ uppādenti upaddavaṃ uppādenti rogaṃ uppādenti pajjarakaṃ uppādenti sūcikaṃ uppādenti visūcikaṃ karonti pakkhandiyaṃ karonti. Vijjādharā ca vijjaṃ parivattetvā nagare vā ruddhe…pe… pakkhandiyaṃ karonti. Iddhimayoti kammavipākajiddhimayo dāṭhākoṭanādīni viya. Piturañño kira sīhaḷanarindassa dāṭhākoṭanena cūḷasumanakuṭumbiyassa maraṇaṃ hoti. ‘‘Imasmiṃ panatthe’’tiādinā ganthagāravaṃ pariharitvā tassa anūnabhāvampi karoti ‘‘atthikehī’’tiādinā. Idha avuttopi hi esa attho atidisanena vutto viya anūno paripuṇṇoti.
所谓『用力消灭』，即由魔王亲自以身或绑定尸体加以击打。所谓『间接攻击』，即他人击打后他杀即以‘知此击打或由此击打故杀’等心态为间接。所谓『远距』，即加害者远处利用手或身绑定利器（如棍石等）而造成杀害。所谓『固定』，即用固定器具杀害，如用毒品等。所谓『以智慧进行』，即以谋划动机如谋士等为所依。谋士确实能使杀害产生，如锡兰王之牙牙部被矮苏曼族家族所杀。此中应去除教理的执著，保持适中见解。此理深广，语义互补，故称之为适中教义。
Dussīlassa bhāvo dussīlyaṃ, yathāvuttā cetanā. ‘‘Pahāyā’’ti ettha tvā-saddo pubbakāleti āha ‘‘pahīnakālato paṭṭhāyā’’ti, hetuatthataṃ vā sandhāya evaṃ vuttaṃ. Etena hi pahānahetukā idhādhippetā samucchedanikā viratīti dasseti. Kammakkhayañāṇena hi pāṇātipātadussīlyassa pahīnattā bhagavā accantameva tato paṭiviratoti vuccati samucchedavasena pahānaviratīnamadhippetattā. Kiñcāpi ‘‘pahāya paṭivirato’’ti padehi vuttānaṃ pahānaviramaṇānaṃ purimapacchimakālatā natthi, maggadhammānaṃ pana sammādiṭṭhiādīnaṃ, paccayabhūtānaṃ sammāvācādīnañca paccayuppannabhūtānaṃ paccayapaccayuppannabhāve apekkhite sahajātānampi paccayapaccayuppannabhāvena gahaṇaṃ purimapacchimabhāvena viya hoti. Paccayo hi purimataraṃ paccayasattiyā ṭhito, tato paraṃ paccayuppannaṃ paccayasattiṃ paṭicca pavattati, tasmā gahaṇappavattiākāravasena sahajātādipaccayabhūtesu sammādiṭṭhiādīsu pahāyakadhammesu pahānakiriyāya purimakālavohāro, tappaccayuppannāsu ca viratīsu viramaṇakiriyāya aparakālavohāro sambhavati. Tasmā ‘‘sammādiṭṭhiādīhi pāṇātipātaṃ pahāya sammāvācādīhi pāṇātipātā paṭivirato’’ti pāḷiyaṃ attho daṭṭhabbo.
恶行之性质称为恶业，其生起意志符合前述。此处『舍弃』一词根据以往，上说‘舍弃之后方可立‘，意指因果所成。故此表明舍弃行为为根本灭除之因。若以业灭知识观察杀生恶行，其灭除极短促，故谓之迅速止息。舍弃恶业之行为缺无前后时间差异，基于正见等因果关系，从根本立场乃至次第舍弃，皆应视为舍弃之行，且舍弃与复发之间亦有前后行理。因因缘处前者是初始，缘生后者是继发。故谓‘舍弃恶业，依正语恶业而止生杀’这一意涵最为适切。
Ayaṃ panettha aṭṭhakathāmuttako nayo – pahānaṃ samucchedavasena viratipaṭippassaddhivasena yojetabbā, tasmā maggena pāṇātipātaṃ pahāya phalena pāṇātipātā paṭiviratoti attho. Apica pāṇo atipātīyati etenāti pāṇātipāto, pāṇaghātahetubhūto dhammasamūho. Ko paneso? Ahirikānottappadosamohavihiṃsādayo kilesā. Te hi bhagavā ariyamaggena pahāya samugghāṭetvā pāṇātipātadussīlyato accantameva paṭivirato kilesesu pahīnesu tannimittakammassa anuppajjanato, tasmā maggena pāṇātipātaṃ yathāvuttakilesaṃ pahāya teneva pāṇātipātā dussīlyacetanā paṭiviratoti attho. Esa nayo ‘‘adinnādānaṃ pahāyā’’tiādīsupi.
此处注疏之中心要旨，是以断灭之理为根本，依离欲之修持并以心境清净为辅而成业，故此禀命于道，断杀生之业，故名断杀生恶业。且杀生取命，故称杀生，此为诸恶之根本业集。何以故？谓无羞耻无惭愧无罪恶感而行害生者，即是杀生恶业之因。世尊于圣道中断除此杀生恶行，使其恶意断绝于诸烦恼已灭之境界，致使不生成恶业故。因斯故，依正法斩除杀生恶业，亦即弃杀生恶业之意，断其意生恶心，即是断杀生矣。此理亦同于“离盗戒”等戒律了义。
Oratoviratoti pariyāyavacanametaṃ, pati-visaddānaṃ vā paccekaṃ yojetabbato tathā vuttaṃ. Oratoti hi avarato abhimukhaṃ rato, tena ujukaṃ viramaṇavasena sātisayataṃ dasseti. Paṭiratassa cetaṃ atthavacanaṃ. Viratoti visesena rato, tena saha vāsanāya viramaṇabhāvaṃ, ubhayena pana samucchedaviratibhāvaṃ vibhāveti. Eva-saddo pana tassā viratiyā kālādivasena apariyantataṃ dassetuṃ vutto. So ubhayattha yojetabbo. Yathā hi aññe samādinnaviratikāpi anavaṭṭhitacittatāya lābhajīvitādihetu samādānaṃ bhinnanti, na evaṃ bhagavā, sabbaso pahīnapāṇātipātattā panesa accantavirato evāti. ‘‘Natthi tassā’’tiādinā eva-saddena dassitaṃ yathāvuttamatthaṃ nivattetabbatthavasena samattheti. Tattha vītikkamissāmīti uppajjanakā dhammāti saha pāṭhasesena sambandho. Te pana anavajjadhammehi vokiṇṇā antarantarā uppajjanakā dubbalā sāvajjā dhammā, yasmā ca ‘‘kāyavacīpayogaṃ upalabhitvā imassa kilesā uppannā’’ti viññunā sakkā ñātuṃ, tasmā te imināva pariyāyena ‘‘cakkhusotaviññeyyā’’ti vuttā, na pana cakkhusotaviññāṇārammaṇattā. Ato sasambhārakathāya cakkhusotehi, tannissitaviññāṇehi vā kāyikavācasikapayogamupalabhitvā manoviññāṇena viññeyyāti attho daṭṭhabbo. Kāyikāti kāyena katā pāṇātipātādinipphādakā balavanto akusalā. ‘‘Kāḷakā’’ tipi ṭīkāyaṃ uddhatapāṭho, kaṇhapakkhikā balavanto akusalāti attho. ‘‘Imināvā’’tiādinā nayadānaṃ karoti, tañca kho ‘‘adinnādānaṃ pahāya adinnādānā paṭivirato’’tiādipadesu.
“或趣欲断”者，乃此同义词也，亦被说成当与分别断绝之意合用。所谓“趣”者，谓不迷惑而心专向正，故能离恶，即为调伏之意。断绝乃专心而乐，随其习气相续断绝，与断除两者俱存。此词亦有调伏延续时段之义，故须同时施用之。若仅单用“彼修戒者”因心未决定，因贪恋财物等故仍显未断，世尊则以全面断杀生恶业，彼有绝对离杀生之意。以“无彼”诸语，正是无彼未断之意而现于断绝，并无矛盾之理。此处应谨慎辨析。此诸心之生灭，是由不净法引发。因诸烦恼及恶不净业，于身语意三业起杀害之念与行，故名为杀生根本。此意须分别析。复如“眼耳识可知”一句之义，非指眼耳识身色相，而是以身语意三业的依缘识所感知境界为识感境。故所谓“身语之用”是指身语意三业的所缘境界而非识体本身之相。所谓“身”即指以身体为所作杀生恶业所依之力及动因，谓恶的不善业力强劲。而“黑翼鸟”则指此恶业强劲而有害之速度与能量，并不是文字之象征。以此理说，亦可延至“离盗戒”等诸戒善恶行为之断除。
Pāpe sametīti samaṇo, gotamasamaññā, tena gottenasambandho gotamoti atthaṃ sandhāya ‘‘samaṇoti bhagavā’’tiādi vuttaṃ. Gottavasena laddhavohāroti sambandho. Brahmadattena bhāsitavaṇṇānusandhiyā imissā desanāya pavattanato, tena ca bhikkhusaṅghavaṇṇassāpi bhāsitattā bhikkhusaṅghavaṇṇopi vuttanayena desitabbo, so na desito. Kiṃ so pāṇātipātā paṭiviratabhāvo bhikkhusaṅghassa na vijjatīti anuyogamapanento ‘‘na kevalañcā’’tiādimāha. Evaṃ sati kasmā na desitoti punānuyogaṃ pariharati ‘‘desanā panā’’tiādinā. Evanti evameva.
“恶聚具足”意为“沙门”，果德玛一类离俗圣人。以其种族、系统为说故，故有“沙门世尊”等名号。缘起缘属亦称此义。此依婆罗门陀天讲述法义而起，也适用于比库僧团之教义，不在此重复。比库僧团因修行戒律而断杀生恶意，然并非此例所云必然具足全部含义也。故此处说明杀生戒断意生于比库群中并非无故其故不可轻于法义。世尊以此意旨，常启示“不唯一切”身体语意之戒全断恶意，但非专断意生诸恶意也。因而重申说法不可偏废，并非无故而不教化。如此反复说明亦属法喜之表现。
Etthāyamadhippāyo –‘‘atthi bhikkhave, aññe ca dhammā’’tiādinā anaññasādhāraṇe buddhaguṇe ārabbha upari desanaṃ vaḍḍhetukāmo bhagavā ādito paṭṭhāya ‘‘tathāgatassa vaṇṇaṃ vadamāno vadeyyā’’tiādinā buddhaguṇavaseneva desanaṃ ārabhi, na bhikkhusaṅghaguṇavasenāpi. Esā hi bhagavato desanāya pakati, yadidaṃ ekaraseneva desanaṃ dassetuṃ labbhamānassāpi kassaci aggahaṇaṃ. Tathā hi rūpakaṇḍe dukādīsu, tanniddesesu ca hadayavatthu na gahitaṃ. Itaravatthūhi asamānagatikattā desanābhedo hotīti. Yathā hi cakkhuviññāṇādīni ekantato cakkhādinissayāni, na evaṃ manoviññāṇaṃ ekantena hadayavatthunissayaṃ āruppe tadabhāvato, nissayanissitavasena ca vatthudukādidesanā pavattā ‘‘atthi rūpaṃ cakkhuviññāṇassa vatthu, atthi rūpaṃ na cakkhuviññāṇassa vatthū’’tiādinā. Yampi manoviññāṇaṃ ekantato hadayavatthunissayaṃ, tassa vasena ‘‘atthi rūpaṃ manoviññāṇassa vatthū’’tiādinā dukādīsu vuccamānesupi na tadanurūpā ārammaṇadukādayo sambhavanti. Na hi ‘‘atthi rūpaṃ manoviññāṇassa ārammaṇaṃ, atthi rūpaṃ na manoviññāṇassa ārammaṇa’’nti sakkā vattuṃ tadanārammaṇarūpassābhāvatoti vatthārammaṇadukā bhinnagatikā siyuṃ, tasmā na ekarasā desanā bhaveyyāti na vuttaṃ, tathā nikkhepakaṇḍe cittuppādavibhāgena visuṃ avuccamānattā avitakkaavicārapadavissajjane ‘‘vicāro cā’’ti vattuṃ na sakkāti āvitakkavicāramattapadavissajane labbhamānopi vitakko na uddhato. Aññathā hi ‘‘vitakko cā’’ti vattabbaṃ siyā, evamevidhāpi bhikkhusaṅghaguṇo na desitoti. Kāmaṃ saddato evaṃ na desito, atthato pana brahmadattena bhāsitavaṇṇassa anusandhidassanavasena imissā desanāya āraddhattā dīpetuṃ vaṭṭatīti āha ‘‘atthaṃ panā’’tiādi.
此处由佛陀依佛陀果位具足之仁慈智慧，为调适无常无我义理，特设众生一一之法门教化故。欲令佛法殊胜之理，较彼无灭之分别道理，更鼓励学诵，增长慧见。佛陀以佛陀果位圆满教导，依据法体性质，以不相应教导区别诸法义理。故开示色界与心界之别；如眼识常依于色境为所缘，非全体心识皆能依色境为缘。没有单一相义之教导以示差别；色界教义与心界教义分别明确。又类推清净心境生灭时之有无思与无思分别，如止禅与观禅之差异。亦非趣以烦恼聚等淫乱之语教化，而是以理性深远之义理说明。正是为众生立方便门故无混淆。
Tatthāyaṃ dīpanā – ‘‘pāṇātipātaṃ pahāya pāṇātipātā paṭivirato samaṇassa gotamassa sāvakasaṅgho nihitadaṇḍo nihitasattho’’ti vitthāretabbaṃ. Nanu dhammassāpi vaṇṇo brahmadattena bhāsitoti? Saccaṃ bhāsito, so pana sammāsambuddhapabhavattā, ariyasaṅghādhārattā ca dhammassa dhammānubhāvasiddhattā ca tesaṃ, tadubhayavaṇṇadīpaneneva dīpitoti visuṃ na uddhato. Saddhammānubhāveneva hi bhagavā, bhikkhusaṅgho ca pāṇātipātādippahānasamattho hoti. Atthāpattivasena paraviheṭhanassa parivajjitabhāvadīpanatthaṃ daṇḍasatthānaṃ nikkhepavacanti āha ‘‘parūpaghātatthāyā’’tiādi. Avattanatoti apavattanato, asañcaraṇato vā. Nikkhitto daṇḍo yenāti nikkhittadaṇḍo. Tathā nikkhittasattho. Majjhimassa purisassa catuhatthappamāṇo cettha daṇḍo. Tadavaseso muggarakhaggādayo satthaṃ, tena vuttaṃ ‘‘ettha cā’’tiādi. Viheṭhanabhāvatoti vihiṃ sanabhāvato, etena sasati hiṃsati anenāti satthanti atthaṃ dasseti. ‘‘Parūpaghātatthāyā’’tiādinā āpannamatthaṃ vivarituṃ ‘‘yaṃ panā’’tiādi vuttaṃ. Kataro jiṇṇo, tassa, tenavā ālambito daṇḍo kattaradaṇḍo. Dantasodhanaṃ kātuṃ yoggaṃ kaṭṭhaṃ dantakaṭṭhaṃ, na pana dantasodhanakaṭṭhaṃ. ‘‘Dantakaṭṭhavāsiṃ vā’’tipi pāṭho, dantakaṭṭhacchedanakavāsinti attho. Khuddakaṃ nakhacchedanādikiccanipphādakaṃ satthaṃ pipphalikaṃ. Idaṃ pana bhikkhusaṅghādhīnavacanaṃ. ‘‘Bhikkhusaṅghavasenapi dīpetuṃ vaṭṭatī’’ti vuttatā tassāpi ekadesena dīpanatthaṃ vuttaṃ.
此中阐释谓断杀生恶业者，即应视为具足调伏之十二因缘，僧众亦当以此为典范而自律，守护僧团清净。释明“诸恶之根本”“断恶以为惩罚”之义，罚则是令恶恶行不复兴起。此罚具象为依法治戒制，破戒即蒙罚。故言此处绳律之“罚”即相当钳制恶心之木杖等惩治工具。又比其大小，杖高四肘左右，末端可钩如镰刀等，粗犷锋利，可止恶。称之“制杖”（dantakaṭṭha），非治牙齿之物，而为惩恶器材。此即僧团治戒法务之象征也。释曰为闸制恶业，令人难以偏离戒行，“害恶”即在此意义上说明。又讲话中不断“害恶之本”的意味乃是指杀生业恶故。
Lajjā-saddo hiriatthoti āha ‘‘pāpajigucchanalakkhaṇāyā’’ti. Dhammagarutāya hi buddhānaṃ, dhammassa ca attādhīnattā attādhipatibhūtā lajjāva vuttā, na lokādhipatibhūtaṃ ottappaṃ. Apica ‘‘lajjī’’ti ettha vuttalajjāya ottappampi vuttameva, tasmā lajjāti hiriottappānamadhivacanaṃ daṭṭhabbaṃ. Na hi pāpajigucchanaṃ pāputtāsanarahitaṃ, pāpabhayaṃ vā alajjanaṃ nāma atthīti. ‘‘Dayaṃ mettacittataṃ āpanno’’ti kasmā vuttaṃ, nanu dayā-saddo ‘‘dayāpanno’’tiādīsu karuṇāyapi vattatīti? Saccametaṃ, ayaṃ pana dayāsaddo anurakkhaṇatthaṃ antonītaṃ katvā pavattamāno mettāya, karuṇāya ca pavattatīti idha mettāya pavattamāno vutto karuṇāya, vakkhamānattā. Midati sinehatīti mettā, sā etassa atthīti mettaṃ, mettaṃ cittaṃ etassāti mettacitto, mettāya sampayuttaṃ cittaṃ etassāti vā, tassa bhāvo mettacittatā mettā eva mūlabhūtena tannimittena puggalasmiṃ buddhiyā, saddassa ca pavattanato.
关于“羞耻”一词，释义为“恶行污秽之相”。因佛法严正，佛陀及法体皆具自制力，故谓羞耻乃自法之敬畏，而非世间权力之畏惧。于是“羞耻”兼含“惭愧”与“敬畏”二义。非谓对恶人污秽或怖畏凡俗之意也。所谓“慈悲之心”赴起时，佛教内以慈亦属情感状态之善根，故与慈悲义理相通。传说中“慈”的涵义为无分别之普爱，此处可视为“念慈之心”，即具称为慈爱之心，乃智慧及语言相通之缘起。此一意与“无爱无嗔”相辅，发挥法语弘传之根本作用。
‘‘Pāṇabhūteti pāṇajāte’’ti vuttaṃ. Evaṃ sati pāṇo bhūto yesanti pāṇabhūtāti nibbacanaṃ kattabbaṃ. Atha vā jīvitindriyasamaṅgitāya pāṇasaṅkhāte taṃtaṃkammānurūpaṃ pavattanato bhūtanāmake satteti attho. Anukampakoti karuṇāyanako. Yasmā pana mettā karuṇāya visesapaccayo hoti, tasmā purimapadatthabhūtā mettā eva paccayabhāvena ‘‘tāya eva dayāpannatāyā’’ti vuttā. Iminā hi padena karuṇāya gahitāya yehi dhammehi pāṇātipātā paṭivirati sampajjati, tehi lajjāmettākaruṇāhi samaṅgibhāvo yathākkamaṃ padattayena dassito. Paradukkhāpanayanakāmatāpi hi hitānukampanamevāti avassaṃ ayamattho sampaṭicchitabboti. Imāya pāḷiyā, saṃvaṇṇanāya ca tassā viratiyā sattavasena apariyantataṃ dasseti.
『所谓「生命因触而生」』，此说义也。由此可知，依于触，生命生起，称为生命之存在，当如此解说。或者谓，由于诸生命根俱足，生于触的生命依其业转变而流转，故称为众生。所谓「慈悲」者，谓慈悲之心也。因慈悲而有比他有情特别因缘之慈愍住持，故前述之义，谓唯由慈悲之故有「彼得由其获得慈悲而怜愍」之说。由此言说，以慈悲心所禁戒于杀生等法，令其生起忸怩羞恼、慈爱恻隐之心，如实而现。即使在于破坏他苦、包括解除苦欲心志之时，也唯以利益怜愍众生为本怀，此义不可更改，须从此巴利辞汇及其含意尽显其深广大义。
Viharatīti ettha vi-saddo vicchindanatthe, hara-saddo nayanatthe, nayanañca nāmetaṃ idha pavattanaṃ, yāpanaṃ, pālanaṃ vāti āha ‘‘iriyati yapeti yāpeti pāletī’’ti. Yapeti yāpetīti cettha pariyāyavacanaṃ. Tasmā yathāvuttappakāro hutvā ekasmiṃ iriyāpathe uppannaṃ dukkhaṃ aññena iriyāpathena vicchinditvā harati pavatteti, attabhāvaṃ vā yāpeti pāletīti attho veditabbo. Iti vā hīti ettha hi-saddo vacanasiliṭṭhatāmatte kassacipi tena jotitatthassa abhāvato. Tenāha ‘‘evaṃ vā bhikkhave’’ti. Visuṃ kappanameva attho vikappatthoti so anekabhinnesuyeva atthesu labbhati, anekabhedā ca atthā uparivakkhamānā evāti vuttaṃ ‘‘upari adinnā…pe… apekkhitvā’’ti. ‘‘Eva’’ntiādi ganthagāravapariharaṇaṃ, nayadānaṃ vā.
「住」字此处为分解音，意指拆散、除去之意，「去」音指睹见，「眼」是名，而此处意指推动、维持、养护之义，故言『行走、运载、养护』。其中「养护」等同于「维持」，此处为同义替换。故此语说明以一种行走之路上所生之苦，若以他行径切断，则此苦被断除、运载，达到变化之意，亦可解为维持自性之意。以上细节由此音韵与含义学理之考察所得，故言「如此，诸比库」。「澄净之建立」即为变更之意，此语见于多种不同语义，且多义词互相转化，故须详明前后搭配，且「如上所述」亦有去除语句累赘之意。
Idāni sampiṇḍanatthaṃ dassento ‘‘ayaṃ panetthā’’tiādimāha. Tattha na hanatīti na hiṃsati. Na ghātetīti na vadhati. Tatthāti pāṇātipāte. Samanuññoti santuṭṭho. Aho vata reti bhonto ekaṃsato acchariyāti attho. Ācārasīlamattakanti sādhujanācāramattakaṃ, matta-saddo cettha visesanivattiattho, tena indriyasaṃvarādiguṇehipi lokiyaputhujjano tathāgatassa vaṇṇaṃ vattuṃ na sakkotīti dasseti. Tathā hi indriyasaṃvarapaccayaparibhogasīlāni idha na vibhattāni. Eva-saddo padapūraṇamattaṃ, matta-saddena vā yathāvuttatthassāvadhāraṇaṃ karoti, eva-saddena ācārasīlameva vattuṃ sakkotīti sanniṭṭhānaṃ. Evamīdisesu. ‘‘Iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyyā’’ti vacanasāmatthiyeneva taduttari guṇaṃ vattuṃ na sakkhissati. ‘‘Taṃ vo upari vakkhāmī’’ti ca atthassāpajjanato tathāpannamatthaṃ dassetuṃ ‘‘upari asādhāraṇabhāva’’ntiādi vuttaṃ. ‘‘Na kevalañcā’’tiādinā puggalavivecanena pana ‘‘puthujjano’’ti idaṃ nidassanamattanti dassitaṃ. ‘‘Ito para’’ntiādinā ganthagāravaṃ pariharati. Pubbe vuttaṃ padaṃ pubbapadaṃ,na pubbapadaṃ tathā, na pubbaṃ vā apubbaṃ, tameva padaṃ tathā.
现今为证明合于论义而立，故言『此义于此处』。其中「不杀生」，即不伤害生命；「不杀害」，同意词；此即「杀生」之涵义。其处即指杀生之行为。满足谓称欢喜，谓全然满足也。此处言指一般俗人未必能如法称扬如来清净戒德。然因戒律、感官约制等功德此非不可能。此语乃言以隙音之差异替代表段落之细节，故言「例如如此，诸比库」。若人尝试论述「此即俗人论述如来之德行」，则后续不作补充说明。以「我今复言」表示欲重新陈述上述义理。诸义之差异仅为辞句轻重不同，且多义词众，亦因众义之变动而有多重释义。故曰「上之未尽，今当释明」。此段亦含省去累赘解释、辞句之意。
Saddantarayogena dhātūnamatthavisesavācakattā ‘‘ādāna’’nti etassa gahaṇanti attho daṭṭhabbo, tenāha ‘‘haraṇa’’ntiādi. Parassāti attasantakato parabhūtassa santakassa, yo vā attato añño, so puggalo paro nāma, tassa idaṃ parantipi yujjati, ‘‘parasaṃharaṇa’’ntipi pāṭho, saṃ-saddo cettha dhanattho,parasantakaharaṇanti vuttaṃ hoti. Theno vuccati coro, tassa bhāvo theyyaṃ, corakammaṃ. Corikāti corassa kiriyā. Tadatthaṃ vivarati ‘‘tatthā’’tiādinā. Tatthāti ‘‘ādinnādāna’’nti pade. Parapariggahitameva ettha adinnaṃ, na pana dantapoṇasikkhāpade viya appaṭiggahitakaṃ attasantakanti adhippāyo. ‘‘Yattha paro’’tiādi ubhayattha sambandho āvuttiyādinayena. Tasmā ‘‘taṃ parapariggahitaṃ nāma, tasmiṃ parapariggahite’’ti ca yojetabbaṃ. Yathākāmaṃ karotīti yathākāmakārī, tassa bhāvo yathākāmakaritā, taṃ. Tathārucikaraṇaṃ āpajjantoti attho. Sasantakattā adaṇḍāraho dhanadaṇḍarājadaṇḍavasena. Anupavajjo ca codanāsāraṇādivasena. Taṃ parapariggahitaṃ ādiyati etenāti tadādāyako, sveva upakkamo, taṃ samuṭṭhāpetīti tadādāyakaupakkamasamuṭṭhāpikā. Theyyā eva cetanā theyyacetanā. Khuddakatāappagghatādivasena hīne. Mahantatāmahagghatādivasena paṇīte. Kasmā? Vatthuhīnatāyāti gamyamānattā na vuttaṃ, hīne, hīnaguṇānaṃ santake ca cetanā dubbalā, paṇīte, paṇītaguṇānaṃ santake ca balavatīti heṭṭhā vuttanayena tehi kāraṇehi appasāvajjamahāsāvajjatā veditabbā. Ācariyā pana hīnapaṇītato khuddakamahante visuṃ gahetvā ‘‘idhāpi khuddake parasantake appasāvajjaṃ, mahante mahāsāvajjaṃ. Kasmā? Payogamahantatāya. Vatthuguṇānaṃ pana samabhāve sati kilesānamupakkamānañca mudutāya appasāvajjaṃ, tibbatāya mahāsāvajjanti ayampi nayo yojetabbo’’ti vadanti.
由辞语之连缀可明其「接受」「捕取」之专注义，故言「占有」。以「取」为义括，包括夺取等义。何谓「他者」？乃谓非自我，亦即他人，他者之意。于是有他与我两方，故「夺取他人所有」称为「夺取他者之物」。此即「掠夺」之义。故曰：谓此行为即盗罪，盗即盗贼之行；盗行为名盗。言辞解释「即杀盗」也。其意即「非法夺取」为盗。非律戒中由咬杀等构成之义，乃由占有领布之行为所成之盗。所谓「他者」在于相互关系与行为之往返。故曰「此为他者持有，因而称作他者持有物」。例如随意妄为，占有行为随个人意愿施为，故人之心念亦随其所为。因心念所导致之行为被称为「强取」。有强暴无过失，有力令唆等，或借助心力放纵者。故所取之物非偷窃盗窃而为强夺。此以大小相有差异，故须细分讲明。何以？因物体之性质不同，因而力弱与力强之强夺分别，亦谓小被称为小、强为大。此理由师长依据大小强弱及放纵轻重，区分盗者偷盗之轻重及罚责。
Sāhatthikādayoti ettha parasantakassa sahatthā gahaṇaṃ sāhatthiko. Aññe āṇāpetvā gahaṇaṃ āṇattiko. Antosuṅkaghāte ṭhitena bahisuṅkaghātaṃ pātetvā gahaṇaṃ nissaggiyo. ‘‘Asukaṃ bhaṇḍaṃ yadā sakkosi, tadā avaharā’’ti atthasādhakāvahāranipphādakena, āṇāpanena vā, yadā kadāci parasantakavināsakena sappitelakumbhiādīsu dukūlasāṭakacammakhaṇḍādipakkhipanādinā vā gahaṇaṃ thāvaro. Mantaparijappanena gahaṇaṃ vijjāmayo. Vinā mantena, kāyavacīpayogehi tādisaiddhiyogena parasantakassa ākaḍḍhanaṃ iddhimayo. Kāyavacīpayogesu hi santesuyeva iddhimayo avaharaṇapayogo hoti, no asantesu. Tathā hi vuttaṃ ‘‘anāpatti bhikkhave, iddhimassa iddhivisaye’’ti (pārā. 159), te ca kho payogā yathānurūpaṃ pavattāti sambandho. Tesaṃ pana payogānaṃ sabbesaṃ sabbattha avahāresu asambhavato ‘‘yathānurūpa’’nti vuttaṃ.
「合适取」者，指占有者与持有者之合意。若互相传递则谓合作，称为「协取」。若夺取自持物，称为破坏取，依物质破损而定。依诠释，如铜器破损则为夺取行为，属取操作。以谋略智巧取物则谓谋取。非巧计为失误之取。故记载「无过则不犯戒」，语义依时而异。故言「如此，诸比库」，戒律规定适当行为应依环境时机发生。至于所有行为，皆不可强取，故「合适管理」此语。
Sandhicchedādīni katvā adissamānena vā, kūṭamānakūṭakahāpaṇādīhi vañcanena vā, avaharaṇaṃ theyyāvahāro. Pasayha balasā abhibhuyya santajjetvā, bhayaṃ dassetvā vā avaharaṇaṃ pasayhāvahāro. Parabhaṇḍaṃ paṭicchādetvā avaharaṇaṃ paṭicchannāvahāro. Bhaṇḍokāsaparikappavasena parikappetvā avaharaṇaṃ parikappāvahāro. Kusaṃ saṅkāmetvā avaharaṇaṃ kusāvahāro.Iti-saddena cettha ādiatthena, nidassananayena vā avasesā cattāro pañcakāpi gahitāti veditabbaṃ. Pañcannañhi pañcakānaṃ samodhānabhūtā pañcavīsati avahārā sabbepi adinnādānameva, aviññattiyā vā ariyāya viññattiyā vā dinnamevāti attho. ‘‘Dinnādāyī’’ti idaṃ payogato parisuddhabhāvadassanaṃ. ‘‘Dinnapāṭikaṅkhī’’ti idaṃ pana āsayatoti āha ‘‘cittenā’’tiādi.
故以断裂连接等行为，或扰乱损毁之盗，称为「夺取」。以强力压制、威吓恐吓者，称为「强夺」。覆盖掩饰他物称为「隐匿盗」。假借器具掩饰行为，谓「掩饰盗」。藏匿草芥类，谓「掩藏盗」。以此类语义，细分出四种五类盗行为，即五十三种盗取，此意中皆归于夺取他物之类法，且依戒律称其为有罪或非罪。且「被盗者」此意标明纯粹接受者心意状态，不涉及贪欲等染污，此为戒律净行义。又所谓「被盗希望者」意指他心生此欲，是属恻隐之心态。
Athenenāti ettha -saddo na-saddassa kāriyo, a-saddo vā eko nipāto na-saddatthoti dassetuṃ ‘‘na thenenā’’ti vuttaṃ. Pāḷiyaṃ dissamānavākyāvatthikavibhattiyantapaṭirūpakatākaraṇena saddhiṃ samāsadassanametaṃ. Pakaraṇādhigate pana atthe viveciyamāne idha athenatoyeva sucibhūtatā adhigamīyati adinnādānādhikārattāti āha ‘‘athenattāyeva sucibhūtenā’’ti tena hetālaṅkāravacanametanti dasseti. Āhito ahaṃmāno etthāti attā, attabhāvo. Bhagavato pana so ruḷhiyā yathā taṃ nicchandarāgesu sattavohāro. Adati vā saṃsāradukkhanti attā, tenāha ‘‘attabhāvenā’’ti. Padattayepi itthambhūtalakkhaṇe karaṇavacananti ñāpetuṃ ‘‘athenaṃ…pe… katvā’’ti vuttaṃ. Athenena attanā athenattā hutvā sucibhūtena attanā sucibhūtattā hutvā viharatītipi attho.
是故这里说“以此为凭”。“声”不可作非声者所为，“非声”者，或单一字汇，不成语义，故以“不可凭此”为义而说‘不以此为凭’。巴利语在释义语句中，通过分解复合句及相反说明，表达了与整体相合的见解。论著中虽有细分，但此处以“以此为凭”之真淳通达为要，对应“不取他物”的授受权，故曰“正以此为凭”，此语显示其理因。被加者谓“我执我者”，谓我、自我。世尊则如巨石于诸贪欲昏乱中稳固。又言生死苦恼系于我，故曰“由自性故”。从字义亦表此义，如“以此……作”的用法所示。以此理，谓自性自成正凭，正由淳净故而安住。
Sesanti ‘‘pahāya paṭivirato’’ti evamādikaṃ. Tañhi pubbe vuttanayaṃ. Kiñcāpi nayidha sikkhāpadavohārena virati vuttā, ito aññesu pana suttapadesesu, vinayābhidhammesu ca pavattavohārena viratiyo, cetanā ca adhisīlasikkhānamadhiṭṭhānabhāvato, tesamaññatarakoṭṭhāsabhāvato ca ‘‘sikkhāpada’’ntveva vattabbāti āha ‘‘paṭhamasikkhāpade’’ti. Kāmañcettha ‘‘lajjī dayāpanno’’ti na vuttaṃ, adhikāravasena, pana atthato ca vuttamevāti veditabbaṃ. Yathā hi lajjādayo pāṇātipātappahānassa visesapaccayo, evaṃ adinnādānappahānassāpīti. Esa nayo ito paresupi. Atha vā sucibhūtenāti hirottappādisamannāgamanaṃ, ahirikādīnañca pahānaṃ vuttamevāti ‘‘lajjī dayāpanno’’ti na vuttaṃ.
余文末有“舍离而护持”等语，此皆先经所述。且此处依戒戒纲中的护持说戒，及别处经文、律文中的戒律实践，及戒律修持中意志作用之立场，同等秩序分段构成“戒”整体意义，故曰“初戒”。欲为戒中不言“羞愧怜悯”者，且就权限与义理言之，皆当知。譬如羞愧怜悯为断杀生戒之特殊因缘，亦应为断非法取戒之因缘，此理通用于他处。又所谓淳净为无愧无惭惢之来临及断除，故不说“羞愧怜悯”，实应知其义。
Brahma-saddo idha seṭṭhavācako, abrahmānaṃ nihīnānaṃ, abrahmaṃ vā nihīnaṃ cariyaṃ vutti abrahmacariyaṃ, methunadhammo. Brahmaṃ seṭṭhaṃ ācāranti methunaviratiṃ. Na ācaratīti anācārī, [ārācārī (dī. ni. 1.8)] tadācāravirahitoti attho, tenāha ‘‘abrahmacariyato dūracārī’’ti. Dūro methunasaṅkhāto ācāro, so virahena yassatthīti dūracārī, methunadhammato vā dūro hutvā tabbiratiṃ ācaratīti dūracārītipi vaṭṭati. Mithunānaṃ rāgapariyuṭṭhānena sadisānaṃ ubhinnaṃ ayaṃ methunoti atthaṃ dasseti ‘‘rāgapariyuṭṭhānavasenā’’tiādinā. Asataṃ dhammo ācāroti asaddhammo, tasmā. Abhedavohārena gāmasaddeneva gāmavāsino gahitāti vuttaṃ ‘‘gāmavāsīna’’nti, gāme vasataṃ dhammotipi yujjati. ‘‘Dūracārī’’ti cettha vacanato, pāḷiyaṃ vā ‘‘methunā’’ tveva avatvā ‘‘gāmadhammā’’tipi vuttattā
“梵字”此处为最尊称，谓对梵语、梵行者之尊称。谓低劣无梵之人、低劣无梵行为、非梵行为、交合行为。称梵为最胜行者，戒除交合。谓不行即无德者，即不守戒者（例详律释）。此“远”指交合所远离之义，故称为“远离者”。交合因爱起，断爱即断交，故言“由爱断故”。不善法为行为即不真语，故言不善法。以区分显俗义，举如乡俗之间通用语“乡人”之义，意即居乡者。此“不善”语此处指交合法，“乡行”“交行为”之别称，谓曰“入乡法”。
‘‘Idha brāhmaṇa, ekacco samaṇo vā brāhmaṇo vā sammā brahmacārī paṭijānamāno na heva kho mātugāmena saddhiṃ dvayaṃdvayasamāpattiṃ samāpajjati, apica kho mātugāmassa ucchādanaparimaddananhāpanasambāhanaṃ sādiyati, so taṃ assādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati, idampi kho brāhmaṇa brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampi, ayaṃ vuccati brāhmaṇa aparisuddhaṃ brahmacariyaṃ carati saṃyutto methunena saṃyogena, na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi.
此处释曰：“婆罗门、沙门、婆罗门子，承认修行清净梵行之人，非仅与妻子同住即生同宿同眠。”因与妻子同住，应有调伏语言及饮食等合宜行为，虽生同床亦去调伏彼病，远离分别，得生财物，视为坏割断梵行之业。此谓婆罗门行不净梵行，与爱合连结，不解脱生死老死等苦恼，故言不净行。
Puna caparaṃ…pe… napi mātugāmassa ucchādanaparimandananhāpanasambāhanaṃ sādiyati, apica kho mātugāmena saddhiṃ sañjagghati saṃkīḷati saṃkelāyati…pe… napi mātugāmena saddhiṃ sañjagghati saṃkīḷati saṃkelāyati, apica kho mātugāmassa cakkhunā cakkhuṃ upanijjhāyati pekkhati…pe… napi mātugāmassa cakkhunā cakkhuṃ upanijjhāyati pekkhati, apica kho mātugāmassa saddaṃ suṇāti tirokuṭṭaṃ vā tiropākāraṃ vā hasantiyā vā bhaṇantiyā vā gāyantiyā vā rodantiyā vā…pe… napi mātugāmassa saddaṃ suṇāti tirokuṭṭaṃ vā tiropākāraṃ vā hasantiyā vā bhaṇantiyā vā gāyantiyā vā rodantiyā vā, apica kho yānissa tāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni, tāni anussarati…pe… napi yānissa tāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni, tāni anussarati, apica kho passati gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgibhūtaṃ paricārayamānaṃ…pe… napi passati gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgibhūtaṃ paricārayamānaṃ, apica kho aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati ‘‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’’ti. So taṃ assādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati. Idampi kho brāhmaṇa brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampi. Ayaṃ vuccati brāhmaṇa, aparisuddhaṃ brahmacariyaṃ carati saṃyutto methunena saṃyogena, na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmī’’ti (a. ni. 7.50) –
复言虽非与妻子合宿，共食饮调伏精神，若造酒等众恶事，若复干扰视听，乃至听不善语，听恶声歌声哭声，复忆昔共妻嬉笑玩乐，复见侍奉有五欲相的主人及其子，复有为天所愿修梵行，言将成为天上或天下之人。此皆诱惑碍灭，生障断业之恶行。故谓此婆罗门梵行之业，是破碎肢解、强大不善业，谓其不净梵行，与爱结合不解脱生死、老死、忧悲厌厌怨苦痛难之痛苦。
Aṅguttarāgame sattakanipāte jāṇusoṇisutte āgatā sattavidhamethunasaṃyogāpi paṭivirati dassitāti daṭṭhabbā. Idhāpi asaddhammasevanādhippāyena kāyadvārappavattā maggenamaggapaṭipattisamuṭṭhāpikā cetanā abrahmacariyaṃ . Pañcasikkhāpadakkame micchācāre pana agamanīyaṭṭhānavītikkamacetanā yathāvuttā kāmesu micchācāroti yojetabbaṃ.
阿含经《增一部》第七卷第五十经中记载，在《七百法》中说法七种交合禁断，见此当知。此处言“不善法之修学，行动身门所生诸恶行，断坏道业”，及为戒学愿心所摄持，谓不可入非法行欲。由此研习五戒道，心怀堕逸，必应断恶行于欲中之不善。
Tattha agamanīyaṭṭhānaṃ nāma purisānaṃ tāva māturakkhitādayo dasa, dhanakkītādayo dasāti vīsati itthiyo. Itthīsu pana dasannaṃ dhanakkītādīnaṃ, sārakkhasaparidaṇḍānañca vasena dvādasannaṃ aññe purisā. Ye paneke vadanti ‘‘cattāro kāmesu micchācārā akālo, adeso, anaṅgo, adhammo cā’’ti, te vippaṭipattimattaṃ pati parikappetvā vadanti. Na hi sāgamanīyaṭṭhāne pavattā vippaṭipatti micchācāro nāma sambhavati. Sā panesā duvidhāpi vippaṭipatti guṇavirahite appasāvajjā, guṇasampanne mahāsāvajjā. Guṇarahitepi ca abhibhavitvā vippaṭipatti mahāsāvajjā, ubhinnaṃ samānacchandabhāve appasāvajjā, samānacchandabhāvepi kilesānaṃ, upakkamānañca mudutāya appasāvajjā, tibbatāya mahāsāvajjāti veditabbaṃ.
herein所谓应舍之地，即人众中有二十位女性，这是以母亲、保护者等十人为一类，贪财者等十人为另一类。在女性中，自称有十二人以贪财等为主，拥有严密守护如篱笆般的防卫，其他则为男性。有些人说“在四欲中邪行者，非时、无序、无身、无法者”，这些不过是仅为批评对待而说。实则，在应舍之地，邪行不曾发生。此处邪行行为，亦分为两种，无德者为轻罪，有德者为重罪。即使无德者犯了邪行，也随压制其罪而成为重罪；两者同心向邪欲者为轻罪，即使同心，亦因烦恼增长及行拘束之轻重分别，为轻罪与重罪，应知分明。
Tassa pana abrahmacariyassa dve sambhārā sevetukāmatācittaṃ, maggenamaggapaṭipattīti. Micchācārassa pana cattāro sambhārā agamanīyavatthu, tasmiṃ sevanacittaṃ, sevanāpayogo, maggenamaggapaṭipattiadhivāsananti evaṃ aṭṭhakathāsu ‘‘cattāro sambhārā’’ti (dha. sa. akusalakammapathakathā; ma. ni. aṭṭha. 1.1.89; saṃ. ni. aṭṭha. 2.109-111) vuttattā abhibhavitvā vītikkamane maggenamaggapaṭipattiadhivāsane satipi purimuppannasevanābhisandhipayogābhāvato abhibhuyyamānassa micchācāro na hotīti vadanti keci. Sevanacitte sati payogābhāvo na pamāṇaṃ itthiyā sevanapayogassa yebhuyyena abhāvato, purisasseva yebhuyyena sevanapayogo hotīti itthiyā puretaraṃ sevanacittaṃ upaṭṭhapetvā nisinnāya [nipannāya (dha. sa. anuṭī. kammakathāvaṇṇanā)] micchācāro na siyāti āpajjati. Tasmā purisassa vasena ukkaṃsato ‘‘cattāro sambhārā’’ti vuttaṃ. Aññathā hi itthiyā purisakiccakaraṇakāle purisassāpi sevanāpayogābhāvato micchācāro na siyāti vadanti eke.
至于不善行为，有二种集蕴：是利益于正道及非正道的心态。邪行有四种集蕴属应舍之事，集蕴为随喜心、助行及正确与不正确的行使习惯三种，譬如注疏谓“四种集蕴”，依据其义之家解释（见不善业道释、摩訶尼、三相释注等），说因具足掌握行止之法而导致背离世道的邪行不能生起。有些说，虽然具随喜心，因断绝先世习缘而无助行乃至无相连，故邪行不生。此说仍未足够，仅因女性先起随喜心，非由男性逐步助成而已故，说邪行不生。故说“四种集蕴”，意在阐明不同因缘和行为生起条件。有些则说，在女性行事时，即便男性无助成之因也不生邪行。
Idaṃ panettha sanniṭṭhānaṃ – attano ruciyā pavattitassa sevanāpayogeneva sevanacittatāsiddhito agamanīyavatthu, sevanāpayogo, maggenamaggapaṭipattiadhivāsananti tayo, balakkārena pavattitassa purimuppannasevanābhisandhipayogābhāvato agamanīyavatthu, tasmiṃ sevanacittaṃ , maggenamaggapaṭipattiadhivāsananti tayo, anavasesaggahaṇena pana vuttanayena cattāroti, tampi keciyeva vadanti, vīmaṃsitvā gahetabbanti abhidhammānuṭīkāyaṃ (dha. sa. anuṭī. akusalakammapathakathāvaṇṇanā) vuttaṃ. Eko payogo sāhatthikova.
此处指三者成就之说：当事人由本人意趣而发，属于应舍事；助行与正邪行对应之集蕴、四种集蕴俱为应舍事；助行不足与断绝助成机会，乃至三者合成之应舍事。关于“四种”注疏及不善业道释说法略同。评议后应选此义，也即一因充足为正理。
§9
9.Musāti tatiyanto, dutiyanto vā nipāto micchāpariyāyo, kiriyāpadhānoti āha ‘‘visaṃvādanapurekkhārassā’’tiādi. Pure karaṇaṃ purekkhāro, visaṃvādanassa purekkhāro yassāti tathā, tassa kammapathappattameva dassetuṃ ‘‘atthabhañjanako’’ti vuttaṃ, parassa hitavināsakoti attho. Musāvādo pana sasantakassa adātukāmatāya, hasādhippāyena ca bhavati. Vacasā katā vāyāmappadhānā kiriyā vacīpayogo. Tathā kāyena katā kāyapayogo. Visaṃvādanādhippāyo pubbabhāgakkhaṇe, taṅkhaṇe ca. Vuttañhi ‘‘pubbevassa hoti ‘musā bhaṇissa’nti, bhaṇantassa hoti ‘musā bhaṇāmī’ti’’ (pārā. 200; pāci. 4) etadeva hi dvayaṃ aṅgabhūtaṃ. Itaraṃ ‘‘bhaṇitassa hoti ‘musā mayā bhaṇita’nti’’ (pārā. 200; pāci. 4) vuttaṃ pana hotu vā, mā vā, akāraṇametaṃ. Assāti visaṃvādakassa. ‘‘Cetanā’’ti etena sambandho. Visaṃ vādeti etenāti visaṃvādanaṃ, tadeva kāyavacīpayogo, taṃ samuṭṭhāpetīti tathā, iminā musāsaṅkhātena kāyavacīpayogena, musāsaṅkhātaṃ vā kāyavacīpayogaṃ vadati viññāpeti, samuṭṭhāpeti vā etenāti musāvādoti atthamāha. ‘‘Vādo’’ti vutte visaṃvādanacittaṃ, tajjo vāyāmo, parassa tadatthavijānananti lakkhaṇattayaṃ vibhāvitameva hoti.
第三及第二类谤语称为邪说谬论，即以破坏和平观照者为根，谓以“破坏安乐之观察”诸类。何为“观察”者，前言所称观察；“破坏”者，以毁坏他人善法为义，实为他人利益之害灭。谤语发生于不欲给与、不愿与别人和睦乃至含藏恐怒之意。语言所为努力即是言语用途；躯体所为努力即身体用途。破坏争执先前即刻起始。佛制戒律中称前世已有“说谎之人”“言语虚假”等，二者为谤语的组成部分。虽有“说者言我说谎”等句，但无因果义。此处“意”与之相关。伪称、争辩即是恶言之言语使用，亦即心意行共生，兴起烦恼由此。由谤语称呼言意与身体行为合起来，用此名称说明其含义，称之为“谤语”。言辩为破坏和睦意志，追求自利，且不识他人意志为特征，故名。
‘‘Atathaṃ vatthu’’nti lakkhaṇaṃ pana avibhāvitameva musā-saddassa payogasaṅkhātakiriyāvācakattā. Tasmā idha naye lakkhaṇassa abyāpitatāya, musā-saddassa ca visaṃvāditabbatthavācakatāsambhavato paripuṇṇaṃ katvā musāvādalakkhaṇaṃ dassetuṃ ‘‘aparo nayo’’tiādi vuttaṃ. Lakkhaṇatoti sabhāvato. Tathāti tena tathākārena. Kāyavacīviññattiyo samuṭṭhāpetīti viññattisamuṭṭhāpikā. Imasmiṃ pana naye musā vatthu vadīyati vuccati etenāti musāvādoti nibbacanaṃ daṭṭhabbaṃ. ‘‘So yamattha’’ntiādinā kammapathappattassa vatthuvasena appasāvajjamahāsāvajjabhāvamāha. Yassa atthaṃ bhañjati, tassa appaguṇatāya appasāvajjo , mahāguṇatāya mahāsāvajjoti adinnādāne viya guṇavasenāpi yojetabbaṃ. Kilesānaṃ mudutibbatāvasenāpi appasāvajjamahāsāvajjatā labbhatiyeva.
“言谤者”特指谤语音声诸用行为。基于此故，此处以谤语声称为行为言辞术语。是以出于无弃行为，谤语标志作为完整系统而示出，为阐明谤语特征，故称“另一名称”等。所谓名称，依其本性；亦即，身语识合兴起，承担造作之义。此处名称谓谤语，用于此义。以“何为其义”为句式，示当不善业成立之证。意谓由“谤语”及使之起动之因缘所成，所说即谤语以恶德取义。由此说，凡开示于不善业缘起之义，谓其即为轻罪与重罪之分，两者间成有相续之区别。犹如盗窃行为之轻重品级先后。
‘‘Apicā’’tiādinā musāvādasāmaññassāpi appasāvajjamahāsāvajjabhāvaṃ dasseti. Attano santakaṃ adātukāmatāyāti, hi hasādhippāyenāti ca musāvādasāmaññato vuttaṃ. Ubhayatthāpi ca visaṃvādanapurekkhāreneva musāvādo, na pana vacanamattena. Tattha pana cetanā balavatī na hotīti appasāvajjatā vuttā. Nadī maññeti nadī viya. Appatāya ūnassa atthassa pūraṇavasena pavattā kathā pūraṇakathā, bahutarabhāvena vuttakathāti vuttaṃ hoti.
此外，“又亦”等谓谤语虽徒一，亦显轻重二种。有谤人所爱者，因其不与他物归属，及含有恐怒意志，为谤语之通常义。且二重事缘均基于疏离和平观照导致谤语，非因单语而定。谓“意念不坚”则为轻罪。若谓河流为河流，言语顺畅且完整，中断处以续补，复以众多所述，为谓语成立。
Tenākārena jāto tajjo, tassa visaṃvādanassa anurūpoti attho. Vāyāmoti vāyāmasīsena payogamāha. Vīriyappadhānā hi kāyikavācasikakiriyā idha adhippetā, na vāyāmamattaṃ. Visaṃvādanādhippāyena payoge katepi aparena tasmiṃ atthe aviññāte visaṃvādanassa asijjhanato parassa tadatthavijānanampi ekasambhārabhāvena vuttaṃ. Keci pana ‘‘abhūtavacanaṃ, visaṃvādanacittaṃ, parassa tadatthavijānana’’nti tayo sambhāre vadanti. Kāyikova sāhatthikoti koci maññeyyāti taṃ nivāraṇatthaṃ ‘‘so kāyena vā’’tiādi vuttaṃ. Tāya ce kiriyāya paro tamatthaṃ jānātīti taṅkhaṇe vā dandhatāya vicāretvā pacchā vā jānanaṃ sandhāya vuttaṃ. Ayanti visaṃvādako. Kiriyasamuṭṭhāpikacetanākkhaṇeyevāti kāyikavācasikakiriyasamuṭṭhāpikāya cetanāya pavattakkhaṇe eva. Musāvādakammunā bajjhatīti visaṃvādanacetanāsaṅkhātena musāvādakammunā sambandhīyati, allīyatīti vā attho. Sacepi dandhatāya vicāretvā pacchā cirenāpi paro tadatthaṃ jānāti, sanniṭṭhāpakacetanāya nibbattattā taṅkhaṇeyeva bajjhatīti vuttaṃ hoti.
因此产生的热忱，与整个诳伪之事相应的含义相合。『努力』一词，是指以努力者施为进行。此处所依的确是身语意三业上的勤奋努力，而非单纯指努力本身。虽经由诳伪的目的而付诸实施，但对他人那尚未觉察的诳伪行为的理解，也只能作为整体状况一体来看。有些人则将『非真实言语』、『诳伪心识』和『对他人真义的认识』，这三者谓之一体。有人认为仅是身业与利益相应，便以阻止为由说：“这只是因身体之故。”又说若通过此行为他人便知其意，即便是道具或棍棒的作用，后他意知的观念依然存在。由此产生诳伪者。所谓行为缘起心念生起之瞬，即身语意三业集成的念，方能启发行为之起动。由于诳伪造业与恶业相应故而产生，故而与妄语造业相关，其义即为“虚伪言语”。若说是由诳伪造业所染净，则与诳伪业相关联。虽然通过棍棒作用，久远之后对方仍然知道其意思，然而由令他理解的意图而生起，依然是瞬间产生的诳伪之行为。
‘‘Eko payogo sāhatthikovā’’ti idaṃ porāṇaṭṭhakathāsu āgatanayena vuttanti idha saṅgahaṭṭhakathāya saṅgahakārassa attano matibhedaṃ dassetuṃ ‘‘yasmā panā’’tiādi vuttaṃ. Tattha ‘‘yathā…pe… tathā’’ti etena sāhatthiko viya āṇattikādayopi gahetabbā, aggahaṇe kāraṇaṃ natthi parassa visaṃvādanabhāvena tassadisattāti dasseti , ‘‘idamassa…pe… āṇāpentopī’’ti āṇattikassa gahaṇe kāraṇaṃ, ‘‘paṇṇaṃ…pe… nissajjantopī’’ti nissaggiyassa, ‘‘ayamattho…pe… ṭhapentopī’’ti thāvarassa. Yasmā visaṃvādetīti sabbattha sambandho. Paṇṇaṃ likhitvāti tālādīnaṃ paṇṇaṃ akkharena likhitvā, paṇṇanti vā bhummatthe upayogavacanaṃ. Tena vuttaṃ ‘‘tirokuṭṭādīsū’’ti [kuḍḍādīsu (dī. ni. aṭṭha. 1.8)] paṇṇe akkharaṃ lekhaniyā likhitvāti attho. Vīmaṃsitvā gahetabbāti attanomatiyā sabbadubbalattā anattukkaṃsanena vuttaṃ. Kiñhettha vicāretabbakāraṇaṃ atthi sayameva vicāritattā.
“唯一的应用即是利益相应”，这是在旧时注疏中出自前人之语句。此处引出集合注疏作者为了展示自己观点的差异而说：“因为如是……如是……”等语。这里以“如同利益相应之理”作比喻，类似“义务说辞”等概念可被采纳。在接纳时不存在拒绝的理由，因为他建立在他人的诳伪之上，论证“此处……乃是诳伪的证据，因而得以接纳”，亦有说明“弃置亦然”，“此义……则为不变之本”的意思。既然与诳伪有联系，故此用纸张等记载文字，即用文字纪录，这就是“书写”之义。文中所谓“铁铲”等物，此即纸张文字用作书写的前提。此义谓“须反复推敲以得理解”，既是个人所称，皆因未周密考察而误解。某些事项确实需细查，唯有自身细察方可获得认识。
Saccanti vacīsaccaṃ, saccena saccanti purimena vacīsaccena pacchimaṃ vacīsaccaṃ. Paccayavasena dhātupadantalopaṃ sandhāya ‘‘sandahatī’’ti vuttaṃ. Saddavidū pana –
真实的话语称为真语，依真实而真；先前的话语真实因缘连贯至后来的话语亦真实。通过条件相续、界限和词尾的结合称作“称合”。真正懂得语法的人说——
‘‘Vipubbo dhā karotyatthe, abhipubbo tu bhāsane;
“音节鸣响于声母之侧，声母于发音时于句中呈现；
Nyāsaṃpubbo yathāyogaṃ, nyāsāropanasandhisū’’ti. –
附加前缀如前因，与后续辅音结合附加语素，如后续音合之处。”——
Dhā-saddameva ghaṭanatthe paṭhanti. Tasmā pariyāyavasena ‘‘sandahatī’’ti vuttantipi daṭṭhabbaṃ. Tadadhippāyaṃ dasseti ‘‘na antarantarā’’tiādinā. ‘‘Yo hī’’tiādi tabbivaraṇaṃ. Antaritattāti antarā paricchinnattā. Na tādisoti na evaṃvadanasabhāvo. Jīvitahetupi, pageva aññahetūti api-saddo sambhāvanattho.
音节及其声音条件构成发音。因此作为关联词称之为“称合”实属应当。其含义在于说明没有中断。所言“谁是”表明属性限定。所谓中断是指分割隔绝、断绝关系。否认任何类似于断绝的言说性质。此语也可以由生命等其他原因相续而生，从而具有传播和生起的意义。
‘‘Saccato thetato’’tiādīsu (ma. ni. 1.19) viya theta-saddo thirapariyāyo, thirabhāvo ca saccavāditādhikārattā kathāvasena veditabboti āha ‘‘thirakathoti attho’’ti. Thitassa bhāvoti hi theto, thirabhāvo, tena yuttattā puggalo idha theto nāma. Haliddīti suvaṇṇavaṇṇakandanipphattako gacchaviseso. Thuso nāma dhaññattaco, dhaññapalāso ca. Kumbhaṇḍanti mahāphalo sūpasampādako latāviseso. Indakhīlo nāma gambhīranemo esikāthambho. Yathā haliddirāgādayo anavaṭṭhitasabhāvatāya na ṭhitā, evaṃ na ṭhitā kathā etassāti naṭhitakatho [nathirakatho (dī. ni. aṭṭha. 1.8)] yathā pāsāṇalekhādayo avaṭṭhitasabhāvatāya ṭhitā, evaṃ ṭhitā kathā etassāti ṭhitakathoti [thirakatho (dī. ni. aṭṭha. 1.8)] haliddirāgādayo yathā kathāya upamāyo honti, evaṃ yojetabbaṃ. Kathāya hi etā upamāyoti.
“所谓‘真实与坚定’等词（见《中部经集注》第一卷第十九节），其中‘坚定’一词是‘稳固’的意思，从稳固性质而言，是论说真实的权威时须知的用语，因此说‘稳固解说’即其义。‘稳固的状态’，即‘坚定’，由此适当称该人此处名为‘坚定者’。‘黄姜’是金黄色之块根茎，代表特定的行走性质；‘谷类’即粮食类，代表植物类；‘坩埚鬼’为大果实类，熟成之藤蔓特征；‘铁锤’则为坚硬沉重像石柱的器物。正如黄姜和绛色的物质由于不稳定本性不能固定，故此处不称为固定解说；反之如石板等坚固不变之物，称之为固定解说。黄姜和绛色物是解说的比喻，亦应适用。结束语说，这些为解说的比喻。
Pattisaṅkhātā saddhā ayati pavattati etthāti paccayikoti āha ‘‘pattiyāyitabbako’’ti. Pattiyā ayitabbā pavattetabbāti pattiyāyitabbā ya-kārāgamena, vācā. Sā etassāti pattiyāyitabbako, tenāha ‘‘saddhāyitabbako’’ti. Tadevatthaṃ byatirekena, anvayena ca dassetuṃ ‘‘ekacco hī’’tiādi vuttaṃ. Vattabbataṃ āpajjati visaṃvādanato. Itarapakkhe ca avisaṃvādanatoti adhippāyo. ‘‘Loka’’nti etena ‘‘lokassā’’ti ettha kammatthe chaṭṭhīti dasseti.
“所说的‘经明确界定的信心持续运作，故称依因，这里说‘因应遵循者’。因应者就是须遵守和发生之义，即‘应遵守者’和‘应发生者’均由‘因应’一词引申，用于言语行相故而称该者为‘应信者’。若要用相反和同义二义来展示，即说‘有时有无’等，这是用来说明行为应当持久的道理。‘世间’一词在此指‘世间的工作’，是第六层意思。
Satipi paccekaṃ pāṭhakkame aññāsu abhidhammaṭṭhakathā dīsu (dha. sa. aṭṭha. akusalakammapathakathā; ma. ni. 1.89) saṃvaṇṇanākkamena tiṇṇampi padānaṃ ekatthasaṃvaṇṇanaṃ kātuṃ ‘‘yāya vācāyā’’tiādimāha, yāya vācāya karotīti sambandho. Parassāti yaṃ bhindituṃ taṃ vācaṃ bhāsati, tassa. Ca-saddo aṭṭhānapayutto, so dvandagabbhabhāvaṃ jotetuṃ kammadvaye payujjitabbo. Suññabhāvanti piyavirahitatāya rittabhāvaṃ. Sāti yathāvuttā saddasabhāvā vācā, etena piyañca suññañca piyasuññaṃ, taṃ karoti etāyāti pisuṇā niruttinayenāti vacanatthaṃ dasseti, pisatīti vā pisuṇā, samagge satte avayavabhūte vaggabhinne karotīti attho.
“净信部分在各自章节中，其他各种阿毗达摩注疏（如《见出经注》、《怨杀业注》以及《中部经集注》第一卷第八十九节）皆用从头至尾的统一叙述，故说‘行使言语’，谓其行为与言语密切相关。‘他者’，指的是所表达的语言；‘和’字与八支（八方）相关联，为了反映二种业因的双重性质而被结合。‘空无’指因离喜爱而空虚。‘是’谓依正法起的声音性质和语言，成就此心悦空无，称之为恶劣用语，此处以语言义指邪恶语言；‘恶劣者’谓作恶和破坏身心的分支言语。
Pharusanti sinehābhāvena lūkhaṃ. Sayampi pharusāti domanassasamuṭṭhitattā sabhāvena sayampi kakkasā. Pharusasabhāvato neva kaṇṇasukhā. Atthavipannatāya na hadayaṅgamā. Ettha pana paṭhamanaye pharusaṃ karotīti vacanatthena vā phalūpacārena vā vācāya pharusasaddappavatti veditabbā. Dutiyanaye mammacchedavasena pavattiyā ekantaniṭṭhuratāya ruḷhisaddavasena sabhāvena, kāraṇūpacārena vā vācāya pharusasaddappavatti daṭṭhabbā.
“‘粗恶’意为以憎恨之形态耍弄。‘僧侣也是粗恶’，乃因生起不快而导致，故以喧哗称之。粗恶特性下，耳不觉乐，心亦不舒畅。此处在首义上讲粗恶，即言语产生粗恶声音的现象可见；次义则为斩断我执生硬，怒气沸腾引起的劳动声音在僧团中的示现。
Yenāti palāpasaṅkhātena niratthakavacanena. Samphanti ‘‘sa’’nti vuttaṃ sukhaṃ, hitañca phalati paharati vināsetīti atthena ‘‘sampha’’nti laddhanāmaṃ attano, paresañca anupakārakaṃ yaṃ kiñci atthaṃ, tenāha ‘‘niratthaka’’nti, iminā samphaṃ palapati etenāti samphappalāpoti vacanatthaṃ dasseti.
“‘无用’意指空说没有实际意义。‘聚集’一词释为快乐，有益，有成果，亦有毁坏之义，故‘聚’可视为名字，指自己获得的、对他人无益的任何事物，因此称为‘无用’。本句旨在指出由此聚合而成的空说、即无意内容。
‘‘Tesa’’ntiādinā cetanāya phalavohārena pisuṇādisaddappavatti vuttā. ‘‘Sā evā’’tiādinā pana cetanāya pavattiparikappanāya hetuṃ vibhāveti. Tattha ‘‘pahāyā’’tiādivacanasannidhānato tassāyeva ca pahātabbatā yuttito adhippetāti attho.
“以‘诸’等词表明心意与其引发的恶劣言语的成果。‘正是那’等词说明因心意而产生的行为动机。又因‘舍弃’等词的临近，意指必须断除该行为，故意指示其可断性。
Tatthāti tāsu pisuṇavācādīsu. Saṃkiliṭṭhacittassāti lobhena, dosena vā vibādhitacittassa, upatāpitacittassa vā, dūsitacittassāti vuttaṃ hoti, ‘‘cetanā’’ti etena sambandho. Yena saha paresaṃ bhedāya vadati, tassa attano piyakamyatāyāti attho. Cetanā pisuṇavācā nāma pisuṇaṃ vadanti etāyāti katvā. Samāsavisaye hi mukhyavasena attho gahetabbo, byāsavisaye upacāravasenāti daṭṭhabbaṃ. Yassa yato bhedaṃ karoti, tesu abhinnesu appasāvajjaṃ, bhinnesu mahāsāvajjaṃ. Tathā kilesānaṃ mudutibbatāvisesesupi yojetabbaṃ.
此处所说者，于恶语等中言也。所谓心污染者，指由贪、嗔等所扰乱的心，或受伤害、糟劣的心，谓为意所染污。此所谓“意”，因与他人分别而言，是为自他亲疏之意。恶意之言者，谓恶心言恶语也。对整体而言，宜取其主要含义，对细节则属次要解说。由此能制造纷争者，在不和谐者中为小恶，在分裂者中为大恶。如是亦应运用于烦恼之缓解及消除。
Yassa pesuññaṃ upasaṃharati, so bhijjatu vā, mā vā, tassa tadatthaviññāpanameva pamāṇanti āha ‘‘tassa tadatthavijānana’’nti. Bhedapurekkhāratāpiyakamyatānamekekapakkhipanena cattāro. Kammapathappatti pana bhinne eva. Imesanti aniyamatāya parammukhāpavattānampi attano buddhiyaṃ parivattamāne sandhāya vuttanti dassetuṃ ‘‘yesa’’ntiādimāha. Itoti idha padese, vuttānaṃ yesaṃ santike sutanti yojetabbaṃ.
断除恶意者，无论发生或不发生，其意之显现即为标准，称为“那意识”。分别持重和贪欲之意，乃由四因果相牵连而成。行为之路径则各有区别。此谓无定，亦谓在主要转业时心识转动时分析。此处言“是者”等字，指所闻所当接近之事。
‘‘Dvinna’’nti nidassanavacanaṃ bahūnampi sandhānato. ‘‘Mittāna’’ntiādi ‘‘sandhāna’’nti ettha kammaṃ, tena pāḷiyaṃ ‘‘bhinnāna’’nti etassa kammabhāvaṃ dasseti. Sandhānakaraṇañca nāma tesamanurūpakaraṇamevāti vuttaṃ ‘‘anukattā’’ti. Anuppadātāti anubalappadātā, anuvattanavasena vā padātā. Kassa pana anubalappadānaṃ, anuvattanañcāti? ‘‘Sahitāna’’nti vuttattā sandhānassāti viññāyatīti āha ‘‘sandhānānuppadātā’’ti. Yasmā pana anubalavasena, anuvattanavasena ca sandhānassa padānaṃ ādānaṃ, rakkhaṇaṃ vā daḷhīkaraṇaṃ hoti, tasmā vuttaṃ ‘‘daḷhīkammaṃ kattā’’ti. Āramanti etthāti ārāmo. Ramitabbaṭṭhānaṃ samaggoti hi tadadhiṭṭhānānaṃ vasena tabbisesanatā vuttā. ‘‘Samagge’’tipi paṭhanti, tadayuttaṃ ‘‘yatthā’’tiādivacanena viruddhattā. Yasmā pana ākārena vināpi ayamattho labbhati, tasmā ‘‘ayamevettha attho’’ti vuttaṃ samaggesūti samaggabhūtesu janakāyesu, tenāha ‘‘te pahāyā’’tiādi. Tappakatiyatthopi kattuatthovāti dasseti ‘‘nandatī’’ti iminā. Tappakatiyatthena hi ‘‘disvāpi sutvāpī’’ti vacanaṃ supapannaṃ hoti. Samagge karoti etāyāti samaggakaraṇī. Sāyeva vācā, taṃ bhāsitāti atthamāha ‘‘yā vācā’’tiādinā. Tāya vācāya samaggakaraṇaṃ nāma. ‘‘Sukhā saṅghassa sāmaggī, samaggānaṃ tapo sukho’’tiādinā (dha. pa. 194) samaggānisaṃsadassanamevāti vuttaṃ ‘‘sāmaggiguṇaparidīpikamevā’’ti. Itaranti tabbiparītaṃ bhedanikaṃ vācaṃ.
“二者”乃示例说法，因多方面契合。由“朋友”等诸词示为关系，其巴利词义表明为不合。说接合者即为相应之接合器。未发生者为不发生，或随续的表法。谁的未发生？即所谓“有缘者”之接合者也。因其依力和随续，接合之物得以摄受护持，故谓为使之坚固之业。所谓“阿兰若”即静处，安住之所。所谓“和合”，意为诸方面之和谐安住而生特殊功效。又说“和合”虽与“如”“何处”等词相违，但无以形状存在亦得其义，故谓“此即其义”。诸和合作用所生，人身之和者，即绕此言“当舍此”等。所谓“喜爱者”，以此喻示善行。虽有错义，却为行之目的，乃所谓“乐和合作用者”。另一则为破坏合和之言。
Mammānīti duṭṭhārūni, tassadisatāya pana idha akkosavatthūni ‘‘mammānī’’ti vuccanti. Yathā hi duṭṭhārūsu yena kenaci vatthunā ghaṭitesu cittaṃ adhimattaṃ dukkhappattaṃ hoti, tathā tesu dasasujātiādīsu akkosavatthūsu pharusavācāya phusitamattesūti. Tathā hi vuttaṃ ‘‘mammāni viya mammāni, yesu pharusavācāya chupitamattesu duṭṭhārūsu viya ghaṭṭitesu cittaṃ adhimattaṃ dukkhappattaṃ hoti, kāni pana tāni? Jātiādīni akkosavatthūnī’’ti (dī. ni. ṭī. 1.9) ‘‘yassa sarīrappadesassa satthādipaṭihanena bhusaṃ rujjanaṃ, so mammaṃ nāma. Idha pana yassa cittassa pharusavācāvasena domanassasaṅkhātaṃ bhusaṃ rujjanaṃ, taṃ mammaṃ viyāti mamma’’nti apare. Tāni mammāni chijjanti bhijjanti yenāti mammacchedako, sveva kāyavacīpayogo, tāni samuṭṭhāpetīti tathā. Ekantapharusacetanā pharusā vācā pharusaṃ vadanti etāyāti katvā. ‘‘Pharusacetanā’’ icceva avatvā ‘‘ekantapharusacetanā’’ti vacanaṃ duṭṭhacittatāya eva pharusacetanā adhippetā, na pana savanapharusatāmattenāti ñāpanatthaṃ. Tassāti ekantapharusacetanāya eva. Āvibhāvatthanti pharusavācābhāvassa pākaṭakaraṇatthaṃ. Tassāti vā ekantapharusacetanāya eva, pharusavācābhāvassāti attho. Tathevāti mātuvuttākāreneva, uṭṭhāsi anubandhitunti attho. Saccakiriyanti yaṃ ‘‘caṇḍā taṃ mahiṃsī anubandhatū’’ti vacanaṃ mukhena kathesi, taṃ mātucitte natthi, tasmā ‘‘taṃ mā hotu, yaṃ pana uppalapattampi mayhaṃ upari na patatū’’ti kāraṇaṃ cittena cintesi, tadeva mātucitte atthi, tasmā ‘‘tameva hotū’’ti saccakaraṇaṃ, kattabbasaccaṃ vā. Tatthevāti uṭṭhānaṭṭhāneyeva. Baddhā viyāti yottādinā paribandhi viya. Evaṃ mammacchedakoti ettha savanapharusatāmattena mammacchedakatā veditabbā.
“我欲”者为恶念，其所对应之恶意愤恨，此处称为“我欲”，用以表达责骂之意。如恶念所染意增盛，生苦恼，犹如于恶物受痛苦，然此等十恶不善业则生于恶言恶意之中。此有言“恶我如恶我，受粗言恶意，其心加重受苦，何者为此？生死轮回等不善因也。”言身体受苦者为“我”，此处指心受粗言恶意之苦即为“我欲”。诸恶我中，谓割断“我欲”者，即有自体执著而生之苦，诸苦即由此造之。恶意恶言即是恶意心之表现，不单论听闻之恶意。此称专注恶意心。说“恶意显现”，即是指恶语之缺失。此谓仅显专注恶意心而称恶语缺失。以母缘起，谓起立随母身依存。若言“狂怒现于口中”，实无母心，故此非母缘之意。真实示誓即“狂怒我不随之”，因意而得念，故有母心，即因心上思维，如此作真实言。此在起立时也。所拘束者亦如斗战牢系。故“割断我欲”，且当属意所执恶意听闻语者之显示。
Payogoti vacīpayogo. Cittasaṇhatāyāti ekantapharusacetanāya abhāvamāha. Tatoyeva hi pharusavācā na hoti kammapathappattā, kammabhāvaṃ pana na sakkā vāretunti daṭṭhabbaṃ. ‘‘Mātāpitaro hī’’tiādināpi tadevatthaṃ samattheti. Evaṃ byatirekavasena cetanāpharusatāya pharusavācābhāvaṃ sādhetvā idāni tameva anvayavasena sādhetuṃ ‘‘yathā’’tiādi vuttaṃ. Apharusā vācā na hoti pharusā vācā hotiyevāti attho sāti pharusavācā. Yanti puggalaṃ.
“用”者谓口之结合。所谓心所状态，谓无专注恶意心。由此可见，若无恶意，虽行为可作，然行为性质不可阻挡。又言“父母糊涂”等，此亦可成其义。由此单一恶意意念确立恶语缺失，即可从今次结合者合成，以“如是”等论调。无恶意语者，即非恶语，然恶意语则必也。恶语则伤害人之心。
Etthāpi kammapathabhāvaṃ appattā appasāvajjā, itarā mahāsāvajjā. Tathā kilesānaṃ mudutibbatābhedepi yojetabbaṃ. Keci pana ‘‘yaṃ uddissa pharusavācā payujjati, tassa sammukhāyeva sīsaṃ etī’’ti vadanti, eke pana ‘‘parammukhāpi pharusavācā hotiyevā’’ti. Tatthāyamadhippāyo yutto siyā, sammukhā payoge agāravādīnaṃ balavabhāvato siyā cetanā balavatī, parassa ca tadatthavijānanaṃ, na tathā parammukhā. Yathā pana akkosite mate āḷahane katā khamanā upavādantarāyaṃ nivatteti, evaṃ parammukhā payuttāpi pharusavācā hotiyevāti sakkā ñātunti, tasmā ubhayatthāpi pharusavācā sambhavatīti daṭṭhabbaṃ. Tathā hi parassa tadatthavijānanamaññatra tayova tassā sambhārā aṭṭhakathāsu vuttāti. Kupitacittanti akkosanādhippāyeneva vuttaṃ, na pana maraṇādhippāyena. Maraṇādhippāyena hi sati cittakope atthasiddhiyā, tadabhāve ca yathārahaṃ pāṇātipātabyāpādāva honti.
此亦行为性质，轻者为微罪，重者为大罪。亦应依烦恼之轻重区分。有些人说“有恶意恶语时，必击其头”，另有说“正面亦为恶语。”此理俱成，因正面运用时有愚痴损害之强力，今他人意旨亦通达，故正面亦可视恶语。如此正反皆为恶语，皆能生恶果。故他心知觉仅此有收集也。所谓愤怒心，是指激怒若及指责等言集，而非死者激怒，以死激怒时心境可作之，死时则除杀生及嗔恨等恶业。
Elaṃ vuccati doso ilati cittaṃ, puggalo vā kampati etenāti katvā. Etthāti –
此称为烦恼侵扰心意，谓人心动摇，由此而作。
‘‘Nelaṅgo setapacchādo, ekāro vattatī ratho;
所谓此处者，谓“白茎为车盖，车轮单一；无风雨见来，水渠已断绝”。
Anīghaṃ passa āyantaṃ, chinnasotaṃ abandhana’’nti. (saṃ. ni. 4.347; udā. 65; peṭako. 25); –
此乃引自四部集注及优陀那等经（集注4.347；优陀那65；大毗婆沙25）之偈。—
Imissā udānagāthāya. Sīlañhettha niddosatāya ‘‘nela’’nti vuttaṃ. Tenevāha citto gahapati āyasmatā kāmabhūtherena puṭṭho saṃyuttāgamavare saḷāyatanavagge ‘‘nelaṅga’’nti kho bhante sīlānametaṃ adhivacana’’nti (saṃ. ni. 4.347) vācā nāma saddasabhāvā taṃtadatthanibandhanāti sādurasasadisattā madhurameva byañjanaṃ, attho ca tabbhāvatoti atthameva sandhāya byañjanamadhuratāya, atthamadhuratāyā’’ti ca vuttaṃ. Visesanaparanipātopi hi loke dissati ‘‘agyāhito’’tiādīsu. Apica avayavāpekkhane sati ‘‘madhuraṃ byañjanaṃ yassā’’tiādinā vattabbo. Sukhāti sukhakaraṇī, sukhahetūti vuttaṃ hoti. Kaṇṇasūlanti kaṇṇasaṅkuṃ. Kaṇṇasaddena cettha sotaviññāṇapaṭibaddhatadanuvattakā viññāṇavīthiyo gahitā. Vohārakathā hesā suttantadesanā, tassā vaṇṇanā ca, tathā ceva vuttaṃ ‘‘sakalasarīre kopaṃ, pema’’nti ca. Na hi hadayavatthunissito kopo, pemo ca sakalasarīre vattati. Esa nayo īdisesu. Sukhena cittaṃ pavisati yathāvuttakāraṇadvayenāti attho, aluttasamāso cesa yathā ‘‘amataṅgato’’ti. Pureti guṇapāripure, tenāha ‘‘guṇaparipuṇṇatāyā’’ti. Pure saṃvaḍḍhā porī, tādisā nārī viyāti vācāpi porīti atthamāha ‘‘pure’’tiādinā. Sukumārāti sutaruṇā. Upameyyapakkhe pana apharusatāya mudukabhāvo eva sukumāratā. Purassāti ettha pura-saddo tannivāsīvācako sahacaraṇavasena ‘‘gāmo āgato’’tiādīsu viya, tenevāha ‘‘nagaravāsīna’’nti. Esāti taṃsambandhīniddesā vācā. Evarūpī kathāti atthattayena pakāsitā kathā. Kantāti kāmitā tuṭṭhā yathā ‘‘pakkanto’’ti, māna-saddassa vā antabyappadeso, kāmiyamānāti attho. Yathā ‘‘anāpatti asamanubhāsantassā’’ti (pārā. 416, 430, 441) manaṃ appeti vaḍḍhetīti manāpā, tena vuttaṃ ‘‘cittavuḍḍhikarā’’ti. Tathākārinīti attho. Ato bahuno janassāti idha sambandhe sāmivacanaṃ, na tu purimasmiṃ viya kattari.
此偈出自《优陀那》集。其中文“nela”为戒中无怒之意而用此词。在此语境中，吠陀时代婆罗门长老文中曾言：“大居士、尊长因欲界生故，心意相应，故《相应藏》卷优婆塞法门中称‘nelaṅga’即此戒义。”言辞本质为音声含义，产生引申义；所谓“悦耳和美之声”，乃由音声效用所生，具“美好之义”。世间对修饰语多有依附关系之辨，言“无知者”“愚夫”等词亦复如是。且当词语依句法结构考量，谓“美妙音声有者”，中所含之意应为“使心意生快乐”。此快意原是令心舒畅之因，言下虽有重叠结合，宜解释为“如不变者”之意。前文谓品德充满称“完备”，此谓前夜或昔日，故曰“前”，此亦引申为居住之义，谓“村中来客”。因而可见语句间有相互指示关系，此乃此类语法叙述之实义。谓心欢喜满足即“快意”，此乃由原因缘生。“耳痛”即耳部疼痛。耳音于此处指与识相结合之声音路径。发言乃经文开示，及其说明，亦有云：“身全时愤怒与爱意均生”，非独凭心脏生愤怒，爱亦遍身缘起。此说法类似于此处释义。快乐入心，如述义因缘相成，乃其意旨，此文言相似于“不灭苦因”之理。前文言美妙充满，为此言“完整”，先前积累滋长，故称“原始”，如女人、马、言语皆属完整，故称“前”。“微妙”为年少新鲜。譬喻以不粗俗柔和为美妙之质。 “前”亦即过去、居住之义，指居所或同行环境如“乡村来客”，因而称“城中居民”。“此”表述关联之示现语。如此等语句，从意义上揭示了实在含义。谓享乐者，欲望满足而满足，如“转变”是连接因果之合并。谓喜欢或欢喜，乃恰当之义。由此，众多众生言及此义语，不如往昔之运用也。
Kāmaṃ tehi vattumicchito attho sambhavati, so pana aphalattā bhāsitatthapariyāyena atthoyeva nāma na hotīti āha ‘‘anatthaviññāpikā’’ti. Apica payojanatthābhāvato anatthā, vācā, taṃ viññāpikātipi vaṭṭati. Akusalacetanā samphappalāpo samphaṃ palapanti etāyāti katvā. Āsevanaṃ bhāvanaṃ bahulīkaraṇaṃ. Yaṃ janaṃ gāhāpayituṃ pavattito, tena aggahite appasāvajjo, gahite mahāsāvajjo. Kilesānaṃ mudutibbatāvasenāpi appasāvajjamahāsāvajjatā yojetabbā. Bhāratanāmakānaṃ dvebhātukarājūnaṃ yuddhakathā, dasagiriyakkhena sītāya nāma deviyā āharaṇakathā, rāmaraññā paccāharaṇakathā , yathā taṃ adhunā bāhirakehi paricayitā sakkaṭabhāsāya gaṇṭhitā rāmapurāṇabhāratapurāṇādikathāti, evamādikā niratthakakathā samphappalāpoti vuttaṃ ‘‘bhārata…pe… purekkhāratā’’ti.
此处意指以欲求为目的而言者，就事不成而辞句反复，所传之理不必然存也，故称为“不善知识宣扬”。且因未得正确意旨，语言散漫，属“虚妄言论”，复因滥用交往，行为造恶之业多。为能感召众生而发动者，依其接近者分为小恶劣者、大恶劣者。因烦恼能够动摇故亦应调整。巴拉特两王兄弟间战争故事、佐朝拉女神席徒拉、罗摩王林之回归故事，皆现今通过外在通俗言辞传诵，逐渐成为无益之谈，称为“巴拉特……喜剧”者。
‘‘Kālavādī’’tiādi samphappalāpā paṭiviratassa paṭipattisandassanaṃ yathā ‘‘pāṇātipātā paṭivirato’’tiādi (dī. ni. 1.8, 194) pāṇātipātappahānassa paṭipattidassanaṃ. ‘‘Pāṇātipātaṃ pahāya viharatī’’ti hi vutte kathaṃ pāṇātipātappahānaṃ hotīti apekkhāsambhavato ‘‘pāṇātipātā paṭivirato hotī’’ti vuttaṃ. Sā pana virati kathanti āha ‘‘nihitadaṇḍo nihita sattho’’ti. Tañca daṇḍasatthanidhānaṃ kathanti vuttaṃ ‘‘lajjī’’tiādi. Evaṃ uttaruttaraṃ purimassa purimassa upāyasandassanaṃ. Tathā adinnādānādīsupi yathāsambhavaṃ yojetabbaṃ. Tena vuttaṃ ‘‘kālavādītiādi samphappalāpā paṭiviratassa paṭipattisandassana’’nti. Atthasaṃhitāpi hi vācā ayuttakālapayogena atthāvahā na siyāti anatthaviññāpanabhāvaṃ anulometi, tasmā samphappalāpaṃ pajahantena akālavāditā parivajjetabbāti dassetuṃ ‘‘kālavādī’’ti vuttaṃ. Kāle vadantenāpi ubhayattha asādhanato abhūtaṃ parivajjetabbanti āha ‘‘bhūtavādī’’ti. Bhūtañca vadantena yaṃ idhalokaparalokahitasampādanakaṃ, tadeva vattabbanti vuttaṃ ‘‘atthavādī’’ti. Atthaṃ vadantenāpi na lokiyadhammanissitameva vattabbaṃ, atha kho lokuttaradhammanissitampīti āha ‘‘dhammavādī’’ti. Yathā ca attho lokuttaradhammanissito hoti, tathā dassanatthaṃ ‘‘vinayavādī’’ti vuttaṃ.
所谓“时间论”、诸般无支配的无益闲言，禁戒者之示现亦如“戒杀生”等（长部注1.8、194），以示戒杀生之断绝。经文有云：“舍杀生，修习安住”，若论如何能断杀生，则以缘起依止故，言曰“断杀生者即出杀生者”。此戒亦名“禁止杀生”。彼戒者说为“无鞭无刑”，此即是无刑之根基，人也称之为“羞愧”；此逐渐诠释为先人旧法。安然戒持诸如不偷盗等，亦应依此法理而实行。是以述“时间论”等无益闲杂语时，为戒持者而设。存义令语言不违缘时，且不为无益言说所扰乱，故应唾弃无意义之谤论，故称“时间论”。即使言及时间，若于两端不成则亦不可用，因而谓及虚妄不实宜弃，称为“实相论者”。若言实相者，即为世间及出世间利益之说，故谓“实理论者”。而言实理者，非唯世俗法则，亦有出世超法，故称“法论者”。且义理若属超出世俗法，则为明示理故，故称“律论者”。
Pātimokkhasaṃvaro, satiñāṇakhantivīriyasaṃvaroti hi pañcannaṃ saṃvaravinayānaṃ tadaṅgappahānaṃ, vikkhambhanasamucchedapaṭippassaddhinissaraṇappahānanti pañcannaṃ pahānavinayānañca vasena vuccamāno attho nibbānādhigamahetubhāvato lokuttaradhammasannissito hoti. Evaṃ guṇavisesayutto ca attho vuccamāno desanākosalle sati sobhati, kiccakaro ca hoti, nāññathāti dassetuṃ ‘‘nidhānavatiṃ vācaṃ bhāsitā’’ti vuttaṃ. Idāni tameva desanākosallaṃ vibhāvetuṃ ‘‘kālenā’’tiādimāha. Ajjhāsayaṭṭhuppattīnaṃ, pucchāya ca vasena otiṇṇe desanāvisaye ekaṃsādibyākaraṇavibhāgaṃ sallakkhetvā ṭhapanāhetudāharaṇasaṃsandanāni taṃtaṃkālānurūpaṃ vibhāventiyā parimitaparicchinnarūpāya gambhīrudānapahūtatthavitthārasaṅgāhikāya desanāya pare yathājjhāsayaṃ paramatthasiddhiyaṃ patiṭṭhāpento ‘‘desanākusalo’’ti vuccatīti evametthāpi atthayojanā veditabbā.
关于戒律誓言的守护，即由正念、智慧、忍耐和精进等五种守护组成的誓律放弃，这五种分别是断除散乱、断除贪著、断除烦恼、断除分别错乱和断除烦恼。因这五种断除的守护戒律作用，被称为断除戒律，因其终极目的的缘故，即通向涅槃的实现，故此与世间外法相应。由此具备诸多殊胜品质的积极意义，称为誓律解说中的说法巧妙，是正念具有光明作用并且能够完成修行所起的功德。不可另作他说，故有言“有所依止的善言已宣说”。现在为了彰显当时推进说法的巧妙，称之为“适时”的说法。面对修学者困惑和提问，围绕课题订立明确类别、标记当地理说明、举例因果的论证依据，采用切合时代背景的分段讲解，逐步展开深奥而广泛的阐述，因为这样才有助于确立正确的道理基础，称之为“善于说法者”。就此理义的承载和联系须予辨识。
Vattabbayuttakālanti vattabbavacanassa anurūpakālaṃ, tattha vā payujjitabbakālaṃ. Sabhāvavaseneva bhūtatāti āha ‘‘sabhāvamevā’’ti. Atthaṃ vadatīti atthavādī. Atthavadanañca tannissitavācākathanamevāti adhippāyena vuttaṃ ‘‘diṭṭhadhammikasamparāyikatthasannissitameva katvā’’ti. Dhammavādī’’tiādīsupi eseva nayo.
“可行的合适时机”是指与所说话语相应的时机，亦即应当辅之以应当的时间。谓已成实自性为现体现象者在此谓之“本性如此”。说“寄托义理”者，是论述所依赖的话语或概念的含义，依正理宣说“基于见三法的转变为切入点”等，由此判断是“遵循法义的表达”。“论法者”等类似用语，亦属于此类分析之例。
Nidheti sannidhānaṃ karoti etthāti nidhānaṃ. Ṭhapanokāso. ‘‘Ṭhānavatī’’ti vutte tasmiṃ ṭhāne ṭhapetuṃ yuttātipi attho sambhavatīti āha ‘‘hadaye’’tiādi. Nidhānavatīpi vācā kālayuttāva atthāvahā, tasmā ‘‘kālenā’’ti idaṃ ‘‘nidhānavatiṃ’’ vācaṃ bhāsitā’’ti etassāpekkhavacananti dasseti ‘‘evarūpi’’ntiādinā. Icchitatthanibbattanatthaṃ apadisitabbo, apadisīyati vā icchitattho anenāti apadeso, upamā, hetudāharaṇādikāraṇaṃ vā, tena saha vattatīti sāpadesā, vācā, tenāha ‘‘saupamaṃ sakāraṇanti attho’’ti. Paricchedaṃ dassetvāti yāvatā pariyosānaṃ sambhavati, tāvatā mariyādaṃ dassetvā, tena vuttaṃ ‘‘yathā…pe… bhāsatī’’ti. Sikhamappattā hi kathā atthāvahā nāma na hoti. Atthasaṃhitanti ettha attha-saddo bhāsitatthapariyāyoti vuttaṃ ‘‘anekehipī’’tiādi. Bhāsitattho ca nāma saddānusārena adhigato sabbopi pakatyatthapaccayatthabhāvatthādiko, tatoyeva bhagavato vacanaṃ ekagāthāpadampi saṅkhepavitthārādiekattādinandiyāvattādinayehi anekehipi niddhāraṇakkhamatāya pariyādātumasakkuṇeyyaṃ atthamāvahatīti. Evaṃ atthasāmaññato saṃvaṇṇetvā icchitatthavisesatopi saṃvaṇṇetuṃ ‘‘yaṃ vā’’tiādimāha. Atthavādinā vattumicchitatthoyeva hi idha gahito. Nanu sabbesampi vacanaṃ attanā icchitatthasahitaṃyeva, kimettha vattabbaṃ atthīti antolīnacodanaṃ parisodheti ‘‘na añña’’ntiādinā. Aññamatthaṃ paṭhamaṃ nikkhipitvā ananusandhivasena pacchā aññamatthaṃ na bhāsati. Yathānikkhittānusandhivaseneva pariyosāpetvā kathetīti adhippāyo.
“根”是表明立身、立场之意，此为“置立”的含义。《置立》一词用作表述某事物处于适当地位是可行之义，因此说“于心”等处皆可以置立。带“根”之名词表明与时间相合、内容具有实际作用，故“时节”与“根”相连，代表语词“有所依托”的意涵。言说“如此”及诸类似用语，指明此语句系附带说明，意在转达所欲之义。而“命令”、“示范”等说法，是指以比喻和因果作为说明前提的表达，同时也因此得以成立。段落切割用于展现全文的到达与终结，且借由论述说明“如其所言”等形式，强调话语的真实含义。经验体悟者认为，口语本身不只是字面，更含有实际效用，因而说“多重义理”的词尾是为涵盖多种层面：从简单阐释至复杂的因果关系，亦方便用简明的词句表达。正如世尊的教诲，即使是一句短小的偈语，也能蕴含繁复的内涵和多个说明条件，体现其多义性。因此文义整理后，将特殊的意涵细分，并用“或是”等字呈现摞叠现象。由于阐述者乃执持所欲传达的义理，故此处的释义由“阐述者”来提供。别无他义的言说，方为正当且有效的表达。必须确定单一语句承载当下义理，故意清晰无二意，因而有“并非他义”这样的解释。初步阐释后依顺序广泛说明，此为正当的训诂方法。
§10
10. Evaṃ paṭipāṭiyā sattamūlasikkhāpadāni vibhajitvā satipi abhijjhādippahānassa saṃvarasīlasaṅgahe upariguṇasaṅgahato, lokiyaputhujjanāvisayato ca uttaridesanāya saṅgahituṃ taṃ pariharitvā pacurajanapākaṭaṃ ācārasīlameva vibhajanto bhagavā ‘‘bījagāmabhūtagāmasamārambhā’’tiādimāhāti pāḷiyaṃ sambandho vattabbo. Tattha vijāyanti viruhanti etehīti bījāni. Paccayantarasamavāye sadisaphaluppattiyā visesakāraṇabhāvato viruhanasamatthānaṃ sāraphalādīnametaṃ adhivacanaṃ. Bhavanti, ahuvunti cāti bhūtā, jāyanti vaḍḍhanti jātā, vaḍḍhitā cāti attho. Vaḍḍhamānakānaṃ vaḍḍhitvā, ṭhitānañca rukkhagacchādīnaṃ yathākkamamadhivacanaṃ. Viruḷhamūlā hi nīlabhāvaṃ āpajjantā taruṇarukkhagacchā jāyanti vaḍḍhantīti vuccanti. Vaḍḍhitvā ṭhitā mahantā rukkhagacchā jātā vaḍḍhitāti. Gāmoti samūho, so ca suddhaṭṭhakadhammarāsi, bījānaṃ, bhūtānañca tathāladdhasamaññānaṃ aṭṭhadhammānaṃ gāmo, teyeva vā gāmoti tathā. Avayavavinimuttassa hi samudāyassa abhāvato duvidhenāpi atthena teyeva tiṇarukkhalatādayo gayhanti.
第十、如是按照常规，应将七根基础训练的戒定智慧分门别类，归入专心断除贪欲等的守护戒律范围，并将此类的护持戒律升华，把世俗和凡夫的内容舍弃，予以根除，使之成为与平凡人明显区分的行为戒律体系。世尊提出“种子、芽、已长成等诸种”这类说法，指示世间事物的发生、增长、成熟等阶段。在因缘和合的条件下，诸如嫩芽和果实等按其特性分别称呼皆有依据。发生、说、成为等皆有因缘起义。称作为“增长”，即从发生状态扩展、稳固至成熟阶段，如同树木生长由幼嫩到高大。已成长的树木称为大树，已发生的群体称为村庄。村庄是纯净的生活领域，犹如因众多种子和成物所汇聚而成的八种事物群体。因此说“村庄”，意指非由部分组成、无缺殊盛的整体存在。至于三者合成，因无构成之物缺失，故芝草树木等不散乱。
Apica bhūmiyaṃ patiṭṭhahitvā haritabhāvamāpannā rukkhagacchādayo devatā pariggayhanti, tasmā bhūtānaṃ nivāsanaṭṭhānatāya gāmoti bhūtagāmotipi vadanti, te sarūpato dassetuṃ ‘‘mūlabīja’’ntiādimāha. Mūlameva bījaṃ mūlabījaṃ. Sesesupi ayaṃ nayo. Phaḷubījanti pabbabījaṃ. Paccayantarasamavāye sadisaphaluppattiyā visesakāraṇabhāvato viruhanasamatthe sāraphale niruḷho bīja-saddo tadatthasiddhiyā mūlādīsupi kesuci pavattatīti mūlādito nivattanatthaṃ ekena bīja-saddena visesetvā ‘‘bījabīja’’nti vuttaṃ yathā ‘‘rūpaṃrūpaṃ, dukkhadukkha’’nti ca. Nīlatiṇarukkhādikassāti allatiṇassa ceva allarukkhādikassa ca. Ādi-saddena osadhigacchalatādayo veditabbā. Samārambho idha vikopanaṃ, tañca chedanādiyevāti vuttaṃ ‘‘chedanabhedanapacanādibhāvenā’’ti. Nanu ca rukkhādayo cittarahitatāya na jīvā, cittarahitatā ca paripphandanābhāvato, chinne viruhanato, visadisajātikabhāvato, catuyoniapariyāpannato ca veditabbā. Vuḍḍhi pana pavāḷasilālavaṇādīnampi vijjatīti na tesaṃ jīvatābhāve kāraṇaṃ. Visayaggahaṇañca nesaṃ parikappanāmattaṃ supanaṃ viya ciñcādīnaṃ, tathā kaṭukambilāsādinā dohaḷādayo. Tattha kasmā bījagāmabhūtagāmasamārambhā paṭivirati icchitāti? Samaṇasāruppato, tannissitasattānukampanato ca. Tenevāha āḷavakānaṃ rukkhacchedanādivatthūsu ‘‘jīvasaññino hi moghapurisā manussā rukkhasmi’’ntiādi (pārā. 89).
更且，树木等立于土地之上，其展现绿色之状被诸天护持，因此称之为生物之居所，因而“村庄”一词亦作“生物村庄”以示其特性。从其形态说起，有言“根者即种子之本”。“根”便是“种子本体”的意思。由因缘对应，根的相对称谓还被称为果实种子。果实种子乃非成熟的种子，此体是因缘和合下果实尚未成熟的根本概念，故能以“根”“种子”相互说明，如同“色即是色”、“苦即是苦”之表达。蓝松树等均是含“蓝”的树种名称，此类名词前缀展现草药生长之属性。立项意味着对扰动之变化的认知，其中有砍伐、裂碎、腐坏等多种过程。树木非因无生命而存在，因无心灵即无生命，但砍伐导致松树的死亡，其特征诸如搅动、出芽而生之生理现象，如此才能鉴别。不存在生命的原因非因缺乏生命体征，而因扰动造成的分拆和病变等要素。适当地掌握对象，此乃单纯理解，不涉及复杂认知，犹如轻轻不多之修剪和除去苦涩树叶诸类。故为何反对对“种子、村庄、生物”等诸说？是由于这些说法与辟支佛者和那些对依存本性持同情者相似，而他们会称呼“愚人自信树乃人”诸类语句（参见《巴利语摘要》第89条）。
Ekaṃ bhattaṃ ekabhattaṃ, tamassa atthi ekasmiṃ divase ekavārameva bhuñjanatoti ekabhattiko. Tayidaṃ ekabhattaṃ kadā bhuñjitabbanti sandhāya vuttaṃ ‘‘pātarāsabhatta’’ntiādi, dvīsu bhattesu pātarāsabhattaṃ sandhāyāhāti adhippāyo. Pāto asitabbanti pātarāsaṃ. Sāyaṃ asitabbanti sāyamāsaṃ, tadeva bhattaṃ tathā. Eka-saddo cettha majjhanhikakālaparicchedabhāvena payutto, na tadantogadhavārabhāvenāti dasseti ‘‘tasmā’’tiādinā.
“一碗饭”即一顿饭，是指一个人在一天中的固定一餐。关于何时应吃“一碗饭”，有教说如“日中饭”等。在两餐之间，有“中间饭”的说法，指出午饭。晚饭有“晚中饭”说法，其饭也是如此。此处“一字”用于中间时段划分，非指结尾词性。因此说“因此”等字以说明。
Rattiyā bhojanaṃ uttarapadalopato rattisaddena vuttaṃ, taddhitavasena vā tathāyevādhippāyasambhavato, tenāha ‘‘rattiyā’’tiādi. Aruṇuggamanato paṭṭhāya yāva majjhanhikā ayaṃ buddhādīnaṃ ariyānaṃ āciṇṇasamāciṇṇo bhojanassa kālo nāma, tadañño vikālo. Tattha dutiyapadena rattibhojanassa paṭikkhittattā aparanhova idha vikāloti pārisesanayena tatiyapadassa atthaṃ dīpetuṃ ‘‘atikkante majjhanhike’’tiādi vuttaṃ. Bhāvasādhano cettha bhojana-saddo ajjhoharaṇatthavācakoti dīpeti ‘‘yāva sūriyatthaṅgamanā bhojana’’nti iminā. Kassa pana tadajjhoharaṇanti? Yāmakālikādīnamanuññātattā, vikālabhojanasaddassa ca yāvakālikajjhoharaṇeyeva niruḷhattā ‘‘yāvakālikassā’’ti viññāyati. Ayaṃ panettha aṭṭhakathāvaseso ācariyānaṃ nayo – bhuñjitabbaṭṭhena bhojanaṃ, yāgubhattādi sabbaṃ yāvakālikavatthu . Yathā ca ‘‘rattūparato’’ti ettha rattibhojanaṃ rattisaddena vuccati, evamettha bhojanajjhoharaṇaṃ bhojanasaddena. Vikāle bhojanaṃ vikālabhojanaṃ, tato vikālabhojanā. Vikāle yāvakālikavatthussa ajjhoharaṇāti atthoti. Īdisā guṇavibhūti na buddhakāleyevāti āha ‘‘anomānadītīre’’tiādi. Ayaṃ pana pāḷiyaṃ anusandhikkamo – ekasmiṃ divase ekavārameva bhuñjanato ‘‘ekabhattiko’’ti vutte rattibhojanopi siyāti tannivāraṇatthaṃ ‘‘rattūparato’’ti vuttaṃ. Evaṃ sati sāyanhabhojīpi ekabhattiko siyāti tadāsaṅkānivattanatthaṃ ‘‘virato vikālabhojanā’’ti vuttanti.
夜间所食因缺失右足而以夜鸣声命名，或因附加词尾或以相似表示之故，故称之以“夜间”。由此起程到天亮，此段时间为佛及众圣者定食之时，称为阿胝那时分，谓之黄昏。次词语描述夜食之终止，宛如翌日清晨之暮时，意在以悬殊分别第三词語义，故云“越过黄昏”云云。此处所说进食之音声，乃示现正午前后的食时，谓之在日出之前之饭食。然何者称此为“现示”？因初时夜间至中昏之食时之起止不详，以及食音现时之短暂，故称之为“现时食物之音声”。此皆注疏末段师承论说，意指进食之时段为食之所在，犹如献供之时皆视为有效之时段。正如称“夜间之后”乃以夜之音声称食，如此则食时之现证亦以进食之音表现。于暮时称食为暮时食物，继而称乎暮时食物。暮时之现示，即食之所在时刻之现时，以是义为释。此处非佛时期功德说，故举“阿诺摩那河岸”之处为例，以示古今相类。此处巴利语详释曰：一日一餐只在一时一处食，则称“一饭”，夜间进食乃为夜餐，此设限定意义为防误。照此，则晚食者亦视为一餐，即为回避重食，故称“节食晚餐”。
Saṅkhepato ‘‘sabbapāpassa akaraṇa’’ntiādi (dī. ni. 2.90; dha. pa. 183; netti. 30, 50, 116, 124) nayappavattaṃ bhagavato sāsanaṃ sachandarāgappavattito naccādīnaṃ dassanaṃ nānulometīti āha ‘‘sāsanassa ananulomattā’’ti. Visucati sāsanaṃ vijjhati ananulomikabhāvenāti visūkaṃ, paṭiviruddhanti vuttaṃ hoti. Tatra upamaṃ dasseti ‘‘paṭāṇībhūta’’nti iminā, paṭāṇīsaṅkhātaṃ kīlaṃ viya bhūtanti attho. ‘‘Visūka’’nti etassa paṭāṇībhūtanti atthamāhātipi vadanti. Attanā payojiyamānaṃ, parehi payojāpiyamānañca naccaṃ naccabhāvasāmaññato pāḷiyaṃ ekeneva naccasaddena sāmaññaniddesanayena gahitaṃ, ekasesanayena vā. Tathā gītavāditasaddehi gāyanagāyāpanavādanavādāpanānīti āha ‘‘naccananaccāpanādivasenā’’ti. Suddhahetutājotanavasena hi dvādhippāyikā ete saddā. Naccañca gītañca vāditañca visūkadassanañca naccagītavāditavisūkadassanaṃ, samāhāravasenettha ekattaṃ. Aṭṭhakathāyaṃ pana yathāpāṭhaṃ vākyāvatthikantavacanena saha samuccayasamāsadassanatthaṃ ‘‘naccā cā’’tiādi vuttaṃ. Evaṃ sabbattha īdisesu. (Dassanavisaye mayūranaccādipaṭikkhipanena naccāpanavisayepi paṭikkhipanaṃ daṭṭhabbaṃ) ‘‘naccādīni hī’’tiādinā yathāvuttatthasamatthanaṃ. Dassanena cettha savanampi saṅgahitaṃ virūpekasesanayena, yathāsakaṃ vā visayassa ālocanasabhāvatāya pañcannaṃ viññāṇānaṃ savanakiriyāyapi dassanasaṅkhepasambhavato ‘‘dassanā’’ icceva vuttaṃ. Tenevāha ‘‘pañcahi viññāṇehi na kiñci dhammaṃ paṭijānāti aññatra atinipātamattā’’ti.
简而言之，‘诸恶莫作’等教理（见《律藏》二卷九十页、《法句经》183偈以及《净行品》30,50,116,124页）乃世尊教法之根本，斥除贪欲等恶性心念及种种纷乱之观念为本义，故称其“不相违背”。于此以比喻法说明所谓“如蕻钉之物”——即固执之钉，如此其义为令人反对之物。所谓“无垢”，此处借指“如蕻钉之物”义，具限于自身及他者之间，涵盖舞蹈以至各类艺术音声也皆纳入。以音乐演戏之声、歌唱声、击奏声等音皆有清净垢染之分，视为某种归整集合。注疏中依文本顺序，以断语表达“舞蹈等之声”，随文而汇聚成整体解释。此理同状况广泛适用。（关于舞蹈之观赏因缘，此处略去）。所谓“舞蹈乃是”之表达，正是此处注释所阐释。故此处“五种识”亦只是概说众缘义，观音与闻皆合于此理，故称“观察”一词于此。另外以世尊所示例“五识不知过失”、“唯知极恶”之意也近。
‘‘Visūkabhūtā dassanā cā’’ti etena avisūkabhūtassa pana gītassa savanaṃ kadāci vaṭṭatīti dasseti. Tathā hi vuttaṃ paramatthajotikāya khuddakapāṭhaṭṭhakathāya ‘‘dhammūpasaṃhitampi cettha gītaṃ na vaṭṭati, gītūpasaṃhito pana dhammo vaṭṭatī’’ti (khu. pā. aṭṭha. pacchimapañcasikkhāpadavaṇṇanā) katthaci pana na-kāravipariyāyena pāṭho dissati. Ubhayatthāpi ca gīto ce dhammānulomatthapaṭisaṃyuttopi na vaṭṭati, dhammo ce gītasaddapaṭisaṃyuttopi vaṭṭatīti adhippāyo veditabbo. ‘‘Na bhikkhave, gītassarena dhammo gāyitabbo, yo gāyeyya, āpatti dukkaṭassā’’ti (cūḷava. 149) hi desanāya eva paṭikkhepo, na savanāya. Imassa ca sikkhāpadassa visuṃ paññāpanato viññāyati ‘‘gītassarena desitopi dhammo na gīto’’ti. Yañca sakkapañhasuttavaṇṇanāyaṃ sevitabbāsevitabbasaddaṃ niddharantena ‘‘yaṃ pana atthanissitaṃ dhammanissitaṃ kumbhadāsigītampi suṇantassa pasādo vā uppajjati, nibbidā vā saṇṭhāti, evarūpo saddo sevitabbo’’ti (dī. ni. aṭṭha. 2.365) vuttaṃ, taṃ asamādānasikkhāpadassa sevitabbatāmattapariyāyena vuttaṃ. Samādānasikkhāpadassa hi evarūpaṃ suṇantassa sikkhāpadasaṃvaraṃ bhijjati gītasaddabhāvatoti veditabbaṃ. Tathā hi vinayaṭṭhakathāsu vuttaṃ ‘‘gītanti naṭādīnaṃ vā gītaṃ hotu, ariyānaṃ parinibbānakāle ratanattayaguṇūpasaṃhitaṃ sādhukīḷanagītaṃ vā, asaṃyatabhikkhūnaṃ dhammabhāṇakagītaṃ vā, antamaso dantagītampi, yaṃ ‘‘gāyissāmā’’ti pubbabhāge okūjitaṃ karonti, sabbametaṃ gītaṃ nāmā’’ti (pāci. aṭṭha. 835; vi. saṅga. aṭṭha. 34.25).
“无垢净见”者，引申自对不净音声的净耳识体验，述说歌声清净时是否生起之疑问。正如《小部注》及《五戒西方注》中所谓：“于此处无垢净语乐不成立，依法则乐之惑倒则出现。”偶尔可见发音反转之异形文。若以正念对乐曲而言，若乐曲符合佛法义理则可；若乐器音质违背，则乐曲不宜受用。故曾至尊者戒告“比库勿唱不净之歌，唱则犯戒”。此为戒规诫律取舍之说，不同于听闻感受。讲经中也明示“语乐之声虽传法义，则不可唱，以违戒律”。关于萨咖讷伽问经中亦言：“若听见依义法义之歌声，其随喜或轻渴，宜断之”，此即指不适听用戒律。律注内亦有记载：“歌声非指戏剧等曲，即便为圣者涅槃时之赞歌、和尚经咏、末食咏唱，皆合称歌。”此皆佛教戒律及仪式中关于歌乐之考量与严格限制。
Kiñcāpi mālā-saddo loke baddhapupphavācako, sāsane pana ruḷhiyā abaddhapupphesupi vaṭṭati, tasmā yaṃ kiñci pupphaṃ baddhamabaddhaṃ vā, taṃ sabbaṃ ‘‘mālā’’ tveva daṭṭhabbanti āha ‘‘yaṃ kiñci puppha’’nti. ‘‘Yaṃ kiñci gandha’’nti cettha vāsacuṇṇadhūpādikaṃ vilepanato aññaṃ yaṃ kiñci gandhajātaṃ. Vuttatthaṃ viya hi vuccamānatthamantarenāpi saddo atthavisesavācako. Chavirāgakaraṇanti vilepanena chaviyā rañjanatthaṃ pisitvā paṭiyattaṃ yaṃ kiñci gandhacuṇṇaṃ. Piḷandhanaṃ dhāraṇaṃ. Ūnaṭṭhānapūraṇaṃ maṇḍanaṃ. Gandhavasena, chavirāgavasena ca sādiyanaṃ vibhūsanaṃ. Tadevatthaṃ puggalādhiṭṭhānena dīpeti ‘‘tattha piḷandhanto’’tiādinā. Tathā ceva majjhimaṭṭhakathāyampi (ma. ni. aṭṭha. 3.147) vuttaṃ, paramatthajotikāyaṃ pana khuddakapāṭhaṭṭhakathāyaṃ ‘‘mālādīsu dhāraṇādīni yathāsaṅkhyaṃ yojetabbānī’’ti (khu. pā. aṭṭha. pacchimapañcasikkhāpadavaṇṇanā) ettakameva vuttaṃ. Tatthāpi yojentena yathāvuttanayeneva yojetabbāni. Kiṃ panetaṃ kāraṇanti āha ‘‘yāyā’’tiādi. Yāya dussīlyacetanāya karoti, sā idha kāraṇaṃ. ‘‘Tato paṭivirato’’ti hi ubhayattha sambandhitabbaṃ, eteneva ‘‘mālā…pe… vibhūsanānaṃ ṭhānaṃ, mālā…pe… vibhūsanāneva vā ṭhāna’’nti samāsampi dasseti. Tadākārappavatto cetanādidhammoyeva hi dhāraṇādikiriyā. Tattha ca cetanāsampayuttadhammānaṃ kāraṇaṃ sahajātādopakārakato, padhānato ca. ‘‘Cetayitvā kammaṃ karoti kāyena vācāya manasā’’ti (a. ni. 6.63) hi vuttaṃ. Dhāraṇādibhūtā eva ca cetanā ṭhānanti. Ṭhāna-saddo paccekaṃ yojetabbo dvandapadato suyyamānattā.
“花环”一词在俗世指的是结缚花，然于佛法中则特指非束缚花之花环。由此推知凡所有束缚及非束缚花之言，皆归于“一切皆称花环”此义中。又“香气”此处特指香水、粉末、香油等所产生之气味。此处言辞用意借指一切词语含义差别以示特别指称。所谓“速染制”（Chavirāga）者，即用香料调和使之悦人，或以鲜艳颜色呈现，均属装饰修饰之工艺。此意由人之心识所决定，由此赋名为“正装饰”。注疏中以“当其苏醒”语等记此义。且中部注释亦教诲称：“诸装饰之属，其系类须依正确数量法则组合”，故此仅稍加说明。为何这么做？曰：“由不良意图所造”，此为根本。此亦为相互制约制止，故其花环等装饰处亦是相互之所，因而合成整体义。业力紧联意业，常有相互援助，始终不渝。故《增支部》有：“以身语意作业。”首重意业。正是指装饰诸物为心所处。处一词于此为单独所结缔组合的语义。
Uccāti uccasaddena akārantena samānatthaṃ ākārantaṃ ekaṃ saddantaraṃ accuggatavācakanti āha ‘‘pamāṇātikkanta’’nti. Seti etthāti sayanaṃ, mañcādi. Samaṇasārupparahitattā, gahaṭṭhehi ca seṭṭhasammatattā akappiyapaccattharaṇaṃ ‘‘mahāsayana’’nti idhādhippetanti dassetuṃ ‘‘akappiyattharaṇa’’nti vuttaṃ. Nisīdanaṃ panettha sayaneneva saṅgahitanti daṭṭhabbaṃ. Yasmā pana ādhāre paṭikkhitte tadādhārakiriyāpi paṭikkhittāva hoti, tasmā ‘‘uccāsayanamahāsayanā’’ icceva vuttaṃ. Atthato pana tadupabhogabhūtanisajjānipajjanehi virati dassitāti veditabbaṃ. Atha vā ‘‘uccāsayanamahāsayanā’’ti esa niddeso ekasesanayena yathā ‘‘nāmarūpapaccayā saḷāyatana’’nti (ma. ni. 3.126; saṃ. ni. 2.1; udā. 1) etasmimpi vikappe āsanapubbakattā sayanakiriyāya sayanaggahaṇeneva āsanampi gahitanti veditabbaṃ. Kiriyāvācakaāsanasayanasaddalopato uttarapadalopaniddesotipi vinayaṭīkāyaṃ (vi. vi. ṭī. 2.106) vuttaṃ.
“高处”之“高”用作词缀表达名词性状语意，称其为“超越度量之境”。所谓“床”谓之卧具，依释义与意意相关，亦是家居卧榻所用，且主流意见称其为最佳之座位，故称“宏床豪座”以彰显其非凡。此处主旨示意“不可违禁”的意义，乃家室所用，于律制中亦类同行政逻辑所加以规定。坐具词汇典出皆归于床、坐之名，且此处枕首坐姿即床上姿势也。此义以行为标志，声明坐卧二用且紧密相扣。原注疏所云“坐即卧，合为一体”，说明坐具之功用。此义因依于所在，由坐具所表显，故于律注释中仍称之为“高卧具”。
Jātameva rūpamassa na vippakāranti jātarūpaṃ, satthuvaṇṇaṃ. Rañjīyati setavaṇṇatāya, rañjanti vā ettha sattāti rajataṃ yathā ‘‘nesaṃ padakkanta’’nti. ‘‘Cattāro vīhayo guñjā, dve guñjā māsako bhave’’ti vuttalakkhaṇena vīsatimāsako nīlakahāpaṇo vā dudradāmakādiko vā taṃtaṃdesavohārānurūpaṃ kato kahāpaṇo. Lohādīhi kato lohamāsakādiko. Ye vohāraṃ gacchantīti pariyādānavacanaṃ. Vohāranti ca kayavikkayavasena sabbohāraṃ. Aññehi gāhāpane, upanikkhittasādiyane ca paṭiggahaṇattho labbhatīti āha ‘‘na uggaṇhāpeti na upanikkhittaṃ sādiyatī’’ti. Atha vā tividhaṃ paṭiggahaṇaṃ kāyena vācāya manasā. Tattha kāyena paṭiggahaṇaṃ uggahaṇaṃ. Vācāya paṭiggahaṇaṃ uggahāpanaṃ. Manasā paṭiggahaṇaṃ sādiyanaṃ. Tividhampetaṃ paṭiggahaṇaṃ sāmaññaniddesena, ekasesanayena vā gahetvā paṭiggahaṇāti vuttanti āha ‘‘neva naṃ uggaṇhātī’’tiādi. Esa nayo āmakadhaññapaṭiggahaṇātiādīsupi.
形体本生时无异状，匠师着色，染以赭色，则因赭色着色而致其外观呈赭色，谓之“加染”。此处称色者，用“赭”以示色之显著。所说“四个篵笠、一对篵笠及数月期間”，以二十月为例，亦有说法称用蓝色布料、樟脑树皮等作篵。以金属制品称为铜次月，依此类推，以生活方式因应制作工具种类。金属制品称为铜次月或类似。所谓“生活”泛指一切身体变化。依此更详标示“不得接纳、不得入藏”之用意。又分为三种接纳方式：身体接纳，语言接纳，心意接纳。身体接纳谓拿取，语言接纳谓允诺，心意接纳谓同意。此三种接纳总称为认可行为，因文义不同，依据一义逐项考察，谓之“不得接收”等。此观点为母子特定财产接纳理据之一。
Nīvārādiupadhaññassa sāliyādimūladhaññantogadhattā ‘‘sattavidhassāpī’’ti vuttaṃ. Saṭṭhidinaparipāko sukadhaññaviseso sāli nāma salīyate sīlāghateti katvā. Dabbaguṇapakāse pana –
关于由泥土等物所生之谷类中以稻米为根本者，世尊有称其为「七种粮食」之说。谷物成熟六十日为美稻的特征，稻又称为甘稻，谓之“稻谷伤害戒律”，此说已成定论。而在《优婆塞戒律清净足经》中则说明：
‘‘Atha dhaññaṃ tidhā sāli-saṭṭhikavīhibhedato;
“粮食有三种，依稻米、六十日生的皿和其他谷物分辨；
Sālayo hemantā tatra, saṭṭhikā gimhajā api;
稻谷生于冬季，六十日生的皿也同此；
Vīhayo tvāsaḷhākhyātā, vassakālasamubbha vā’’ti. –
谷类称为‘稗’，生长于雨季时节。”
Vuttaṃ. Vahati, brūheti vā sattānaṃ jīvitanti vīhi, sassaṃ. Yuvitabbo missitabboti yavo. So hi atilūkhatāya aññena missetvā paribhuñjīyati. Gudhati parivedhati palibuddhatīti godhūmo, yaṃ ‘‘milakkhabhojana’’ntipi vadanti. Sobhanattā kamanīyabhāvaṃ gacchatīti kaṅgu, atisukhumadhaññaviseso. Varīyati atilūkhatāya nivārīyati, khuddāpaṭivinayanato vā bhajīyatīti varako. Koraṃ rudhiraṃ dūsatīti kudrūsako, vaṇṇasaṅkamanena yo ‘‘govaḍḍhano’’tipi vuccati. Tāni sattapi sappabhedā nidhāne posane sādhuttena ‘‘dhaññānī’’ti vuccanti. ‘‘Na kevalañcā’’tiādinā sampaṭicchanaṃ, parāmasanañca idha paṭiggahaṇasaddena vuttanti dasseti. Evamīdisesu. ‘‘Anujānāmi bhikkhave, vasāni bhesajjāni acchavasaṃ macchavasaṃ susukāvasaṃ sūkaravasaṃ gadrabhavasa’’nti (mahāva. 262) vuttattā idaṃ pañcavidhampi bhesajjaṃ odissa anuññātaṃ nāma. Tassa pana ‘‘kāle paṭiggahita’’nti vuttattā paṭiggahaṇaṃ vaṭṭatīti āha ‘‘aññatra odissa anuññātā’’ti. Maṃsa-saddena macchānampi maṃsaṃ gahitaṃ evāti dassetuṃ ‘‘āmakamaṃsamacchāna’’nti vuttaṃ, tikoṭiparisuddhaṃ macchamaṃsaṃ anuññātaṃ adiṭṭhaṃ, asutaṃ, aparisaṅkitanti vā payogassa dassanato virūpekasesanayo dassito anenāti veditabbaṃ.
上已说：“载运者，谓众生的生命，谓谷穗；生育者，谓大麦。大麦因过度淋湿，常与他物混合食用。藏粮者，则是谷壳，亦称‘米糠’。其华美而可爱的特性，是因其精细谷质。它在过度淋湿时滋生霉斑，在微小食量禁止时应舍弃，乃至变质腐臭，称之为腐谷，颜色改变者称为‘牛增谷’。这些皆有七种不同分类，均作为谷物供养之理当称为‘粮食’。『非独此一』等词表达补充及推展之意，借以说明此处所述之内容。如此类比，有云：‘诸比库，我知夏季为用药场所，包括鹿肉、鱼肉、猪肉及羊肉、骡骡肉。’这是说明以上五种归类于药用，正如经文所示。又称‘时中持有’者，即持有谷物意义至为关键，指非独此一，即谷物为唯一非法作物而已。据此，因“肉”亦可说为具足肉质之鱼肉，故出示“鱼肉即肉”之示，谓称“农家鱼肉”者亦同此理。此肉类纯净彻底，未经察见、未闻闻及未辨析，即食用时属不正，这为文意所示，必应认识之。
Kāmaṃ lokiyā –
世俗的欲望……
‘‘Aṭṭhavassā bhave gorī, dasavassā tu kaññakā;
『八岁时为少女，十岁则为女孩，十二岁时称为小姑娘』。
Sampatte dvādasavasse, kumārītibhidhīyate’’ti. –
『至十二岁时，称之为少女』——
Vadanti . Idha pana purisantaragatāgatavasena itthikumārikābhedoti āha ‘‘itthīti purisantaragatā’’tiādi. Dāsidāsavasenevāti dāsidāsavohāravaseneva. Evaṃ vutteti tādisena kappiyavacanena vutte. Vinayaṭṭhakathāsu āgatavinicchayaṃ sandhāya ‘‘vinayavasenā’’ti vuttaṃ. So kuṭikārasikkhāpadavaṇṇanādīsu (pārā. aṭṭha. 364) gahetabbo.
此处说法意指，男性进入的地方称为『itthīti purisantaragatā』（女性在男性入处之中），此语用于描述女性年龄阶段的区分，正如奴婢对奴婢式的称呼一般，俗语亦复如是。依律藏注疏中经考证，此处亦称为『律法上的说法』。此义应于庵舍比库尼的戒律解说等处取用。
Bījaṃ khipanti ettha, khittaṃ vā bījaṃ tāyatīti khettaṃ, kedāroti āha ‘‘yasmiṃ pubbaṇṇaṃ ruhatī’’ti. Aparaṇṇassa pubbe pavattamannaṃ pubbaṇṇaṃ na-kārassa ṇa-kāraṃ katvā, sāliādi . Vasanti patiṭṭhahanti aparaṇṇāni etthāti vatthūti atthaṃ dasseti ‘‘vatthu nāmā’’tiādinā. Pubbaṇṇassa aparaṃ pavattamannaṃ aparaṇṇaṃ vuttanayena. Evaṃ aṭṭhakathānayānurūpaṃ atthaṃ dassetvā idāni ‘‘khettaṃ nāma yattha pubbaṇṇaṃ vā aparaṇṇaṃ vā jāyatī’’ti (pārā. 104) vuttavinayapāḷinayānurūpampi atthaṃ dassento ‘‘yattha vā’’tiādimāha. Tadatthāyāti khettatthāya. Akatabhūmibhāgoti aparisaṅkhato taduddesiko bhūmibhāgo. ‘‘Khettavatthu sīsenā’’tiādinā nidassanamattametanti dasseti. Ādi-saddena pokkharaṇīkūpādayo saṅgahitā.
此处以『播种』比喻，称『播种』为种子，『土地』则名为『khetta』，如『kedāra』云：『其上开花』。日中之前播种之稻生长于之前，收割后不立即播种，而随后之夕则播种等，代表耕种循环之对象即为『土地』。由沃土即为颗粒依次生长取义，亦与律学注释一致，称『土地』为『播种处、即有稻穗生长之处』。以此义解说律注，遂称『土地者，即其处，种稻或其他作物之所在』。据律藏注释坚按，此处『或』字含义在于表明选择，因此有云『无播种地』等说时，意即未开垦之处。以『土地之物，由头至尾』作比，借以明示。始语『诸物聚合，如池塘、水井之集合』。
Dūtassa idaṃ, dūtena vā kātumarahatīti dūteyyaṃ. Paṇṇanti lekhasāsanaṃ. Sāsananti mukhasāsanaṃ. Gharā gharanti aññasmā gharā aññaṃ gharaṃ. Khuddakagamananti dūteyyagamanato appataragamanaṃ, anaddhānagamanaṃ rassagamananti attho. Tadubhayesaṃ anuyuñjanaṃ anuyogoti āha ‘‘tadubhayakaraṇa’’nti. Tasmāti tadubhayakaraṇasseva anuyogabhāvato.
『使者之事』，或『应由使者所为之事』，故称『使者之务』。『书简』者，文字书信也。『口信』者，口头传达的讯息也。『从一家到另一家』者，离开某家而前往另一家也。『小行』者，相较于充任使者之行，乃更轻微之往来，非长途跋涉之行，义谓短途之行。对此二者加以追究即是『追究』，故言『从事此二者』。『因此』者，正因从事此二者本身具有追究的性质故也。
Kayanaṃ kayo, paramparā gahetvā attano dhanassa dānaṃ. Kī-saddañhi dabbavinimaye paṭhanti vikkayanaṃ vikkayo, paṭhamameva attano dhanassa paresaṃ dānanti vadanti. Sāratthadīpaniyādīsu pana ‘‘kaya’’nti parabhaṇḍassa gahaṇaṃ. Vikkayanti attano bhaṇḍassa dāna’’nti (sārattha. ṭī. 2.594) vuttaṃ. Tadeva ‘‘kayitañca hoti parabhaṇḍaṃ attano hatthagataṃ karontena, vikkītañca attano bhaṇḍaṃ parahatthagataṃ karontenā’’ti (pārā. aṭṭha. 515) vinayaṭṭhakathāvacanena sameti. Vañcanaṃ māyākaraṇaṃ, paṭibhānakaraṇavasena upāyakusalatāya parasantakaggahaṇanti vuttaṃ hoti. Tulā nāma yāya tulīyati pamīyati, tāya kūṭaṃ ‘‘tulākūṭa’’nti vuccati. Taṃ pana karonto tulāya rūpaaṅgagahaṇākārapaṭicchannasaṇṭhānavasena karotīti catubbidhatā vuttā. Attanā gahetabbaṃ bhaṇḍaṃ pacchābhāge, paresaṃ dātabbaṃ pubbabhāge katvā minentīti āha ‘‘gaṇhanto pacchābhāge’’tiādi. Akkamati nippīḷati, pubbabhāge akkamatīti sambandho. Mūle rajjunti tulāya mūle yojitaṃ rajjuṃ. Tathā agge. Tanti ayacuṇṇaṃ.
『kayanaṃ kayo』意指身财相承传，积累自身财富中取施予。因称『kaya』有时亦指货物，故在祭器、财富类论述中作财物之称。此处引《萨拉达尼亚》等意谓『kaya计为自己之藏物』，且亦谓『赠施自己所财产』。律藏注疏亦说，『kaya既为自己所有，亦称他人所有』。欺诈为欺瞒、欺诈行为，被称为机巧谋算，以达成欺骗目标。『tulā』指量器，意谓称尺度，其堆积如山故名『tulākūṭa』。执行量度用器物之技术分为四类。所持之财产属己，后出赠与他人属于前方。『gahana pacchābhāge』谓先后财产之区分。『akkamati nippīḷati』为牵制迫压，先后关系所成。绳索结连由底而上，诸行为同理。细绳不可断裂保持稳固。
Kanati dibbatīti kaṃso, suvaṇṇarajatādimayā bhojanapānapattā. Idha pana sovaṇṇamaye pānapatteti āha ‘‘suvaṇṇapātī’’ti. Tāya vañcananti nikativasena vañcanaṃ. ‘‘Patirūpakaṃ dassetvā parasantakagahaṇañhi nikati, paṭibhānakaraṇavasena pana upāyakusalatāya vañcana’’nti nikativañcanaṃ bhedato kaṇhajātakaṭṭhakathādīsu (jā. aṭṭha. 4.10.19; dī. ni. aṭṭha. 1.10; ma. ni. aṭṭha. 2.149; saṃ. ni. aṭṭha. 3.5.1165; a. ni. aṭṭha. 2.4.198 atthato samānaṃ) vuttaṃ , idha pana tadubhayampi ‘‘vañcana’’micceva. ‘‘Katha’’ntiādinā hi patirūpakaṃ dassetvā parasantakagahaṇameva vibhāveti. Samagghataranti tāsaṃ pātīnaṃ aññamaññaṃ samakaṃ agghavisesaṃ. Pāsāṇeti bhūtābhūtabhāvasañjānanake pāsāṇe. Ghaṃsaneneva suvaṇṇabhāvasaññāpanaṃ siddhanti ‘‘ghaṃsitvā’’tveva vuttaṃ.
所谓坎那迪婆婆提，是指以铜、金、银等为质料制成的饮食器皿。在此，称器皿为黄金制时，谓之“黄金器皿”。此处称呼不同，乃是随从事欺诈的势力而有所欺骗。所谓欺骗，是通过显示物品的真实形状而掩盖隐藏之处，或作为应对手段展示巧妙技巧，这种欺骗的分别见于《黑生经注》等（劫生经卷四第十章，第十一卷，增一卷，增三卷，第八卷，义理相近）。在此处二者均称为欺骗，却实为误。所谓「怎样」等词，是通过显示真形而唯显隐藏。此皆谓它们之器皿彼此相称，有同类、同心而无特殊差异。所谓「石」是指生灭界缘起的石头。在打磨过程中逐渐显现金质之相，称为「敲击后」方为成熟。
Hadayanti nāḷiādiminanabhājanānaṃ abbhantaraṃ, tasmiṃ bhedo chiddakaraṇaṃ hadayabhedo. Tilādīnaṃ nāḷiādīhi minanakāle ussāpitā sikhāyeva sikhā, tassā bhedo hāpanaṃ sikhābhedo.
所谓心脏等中空器官之间的内部分隔，称为分裂，是分解器官，亦即心脏分裂。诸如竹节之类的空心器官，其分裂如同修长的尖端。此分裂即为裂缝，又称为器官分裂。
Rajjuyā bhedo visamakaraṇaṃ rajjubhedo. Tānīti sappitelādīni. Antobhājaneti paṭhamaṃ nikkhittabhājane. Ussāpetvāti uggamāpetvā, uddhaṃ rāsiṃ katvāti vuttaṃ hoti. Chindantoti apanento.
所谓绳索之裂，是指拆解绳索，亦称为绳裂。所谓「切断它们」是指诸如七股绳之类。所谓内部分解，是指最初形成的拆散部分。所谓加热，即加热锻造。所谓堆积成形，即向上堆积成形的说法。所谓切断，是指分割断开。
Kattabbakammato uddhaṃ koṭanaṃ paṭihananaṃ ukkoṭanaṃ. Abhūtakārīnaṃ lañjaggahaṇaṃ, na pana puna kammāya ukkoṭanamattanti āha ‘‘assāmike…pe… ggahaṇa’’nti. Upāyehīti kāraṇapatirūpakehi. Tatrāti tasmiṃ vañcane. ‘‘Vatthu’’nti avatvā ‘‘ekaṃ vatthu’’nti vadanto aññānipi atthi bahūnīti dasseti. Aññānipi hi sasavatthuādīni tattha tattha vuttāni. Miganti mahantaṃ migaṃ. Tena hīti migaggahaṇe uyyojanaṃ, yena vā kāraṇena ‘‘migaṃ me dehī’’ti āha, tena kāraṇenāti attho. Hi-saddo nipātamattaṃ. Yogavasenāti vijjājappanādipayogavasena. Māyāvasenāti mantajappanaṃ vinā abhūtassāpi bhūtākārasaññāpanāya cakkhumohanamāyāya vasena. Yāya hi amaṇiādayopi maṇiādiākārena dissanti. Pāmaṅgo nāma kulācārayutto ābharaṇaviseso, yaṃ loke ‘‘yaññopavitta’’nti vadanti. Vakkalittherāpadānepi vuttaṃ –
所谓用工应当进行的向上捆绑、摩擦、对抗、反绕。所谓抛弃不再存在的锁链，因不复从事动作所以是反绕，此谓「在众生间……锁链」之意。所谓策略是指因果对应的手段。此乃在欺骗过程中。所谓「场所」是指入场处，「一场所」是说说此处或彼处有许多场所。所谓「许多」者，亦有各种场所等被依次述及。所谓猛兽是指极其强大的野兽。由此意指诸如「猛兽捕获法」的诱捕场所，用于因缘之故而说「请赐我野兽」的含义。其「嘻」声仅是语气词。所谓「以能力」是指以传播智慧、教法等方法。所谓「以幻术能力」是指以思维默念之力，以及未生诸法的幻化之力、眼迷惑之力。因幻术之力，诸如无瑕的宝石看似群宝之物。所谓「不稳重」者，是指品行不正的宝石饰物，为世人称「袈裟」之物。本经与长老瓦卡利经中亦有记载—
‘‘Passathetaṃ māṇavakaṃ, pītamaṭṭhanivāsanaṃ;
『应看此人，童子形貌，居黄衣中；
Hemayaññopavittaṅgaṃ, jananettamanohara’’nti. (apa. 2.54.40);
『身佩黄金祭绳为饰，令母亲之心神为之倾倒』——（《譬喻》第二品第五十四章第四十偈）
Tadaṭṭhakathāyampi ‘‘pītamaṭṭhanivāsananti siliṭṭhasuvaṇṇavaṇṇavatthe nivatthanti attho. Hemayaññopavittaṅganti suvaṇṇapāmaṅgalaggitagattanti attho’’ti (apa. aṭṭha. 2.54.40) savanaṃ saṭhanaṃ sāvi, anujukatā, tenāha ‘‘kuṭilayogo’’ti, jimhatāyogoti attho. ‘‘Etesaṃyevā’’tiādinā tulyādhikaraṇataṃ dasseti. ‘‘Tasmā’’tiādi laddhaguṇadassanaṃ. Ye pana catunnampi padānaṃ bhinnādhikaraṇataṃ vadanti, tesaṃ vādamāha ‘‘kecī’’tiādinā. Tattha ‘‘kecī’’ti sārasamāsakārakā ācariyā, uttaravihāravāsino ca, tesaṃ taṃ na yuttaṃ vañcanena saṅgahitasseva puna gahitattāti dasseti ‘‘taṃ panā’’tiādinā.
当时注疏亦说：“称为『喜悦之地』者，意指色泽如剥落的纯金光彩，形状圆润丰满。”又说：“金制之物着披金布者，意谓它具有吉祥庄重的金质特性。”（《小部注释》八册2.54.40）此处所闻即如实且合于理义，故称之为“曲折之结合”，义即谓成绕曲之联结。又说“此类事物本质相同”等语，乃示相同之归属。接着说“因此”等语，示已得之品德及相貌。至于有学者分别指出四字均属不同归属者，则用“某些”等词引出辩证。此处“某些”乃是常用的总结兼代词谓，以尊师及北方行者多用此词来显示其论述不贴切，由于曲解只能算是合于诡辩，并非真正契合义理所表。由此说“但此处乃……”等语勾勒其整体本质，与注释中含义相符。
Māraṇanti muṭṭhipahārakasātāḷanādīhi hiṃsanaṃ viheṭhanaṃ sandhāya vuttaṃ, na tu pāṇātipātaṃ. Viheṭhanatthepi hi vadha-saddo dissati ‘‘attānaṃ vadhitvā vadhitvā rodeyyā’’tiādīsu (pāci. 880) māraṇa-saddopi idha viheṭhaneyeva vattatīti daṭṭhabbo. Keci pana ‘‘pubbe pāṇātipātaṃ pahāyā’tiādīsu sayaṃkāro, idha paraṃkāro’’ti vadanti, taṃ na sakkā tathā vattuṃ ‘‘kāyavacīpayogasamuṭṭhāpikā cetanā, cha payogā’’ti ca vuttattā. Yathā hi appaṭiggāhabhāvasāmaññepi sati pabbajitehi appaṭiggahitabbavatthuvisesabhāvasandassanatthaṃ itthikumāridāsidāsādayo vibhāgena vuttā. Yathā ca parasantakassa haraṇabhāvato adinnādānabhāvasāmaññepi sati tulākūṭādayo adinnādānavisesabhāvasandassanatthaṃ vibhāgena vuttā, na evaṃ pāṇātipātapariyāyassa vadhassa puna gahaṇe payojanaṃ atthi tathāvibhajitabbassābhāvato, tasmā yathāvuttoyevattho sundarataroti.
所谓死亡，依据持握放下之声击、杖击等强暴行动而导致的伤害，乃如此宣说，不是指杀生行为本身。虽言施加击打，但因听到“自己被杀后将悲痛哀叫”等言语（《巴净》880经文），应当看到这里“死亡”一词实出于伤害之理。有人主张“先断杀生行为”等见解，又有人反诘“如何为后者”则不可取，由于杀生行为乃身体动作所激发之意志意念，属五取蕴之一摄现。因此，虽不完全具现杀生行为，但对已经出家且未获应受断绝行为者作特别说明，犹如描写从父至子、侍童等类别区别。又比如清算诈取行为，虽不算真正偷盗，但为表达对应该行为之特征而分开叙述。杀生行为则不具备再加杀戮的原因为此被特别区分，故此理据如前所述，其义尤为圆融美妙。
Viparāmosoti visesena samantato bhusaṃ mosāpanaṃ muyhanakaraṇaṃ, thenanaṃ vā. Theyyaṃ corikā mosoti hi pariyāyo. So kāraṇavasena duvidhoti āha ‘‘himaviparāmoso’’tiādi. Musantīti corenti, mosenti vā muyhanaṃ karonti, mosetvā tesaṃ santakaṃ gaṇhantīti vuttaṃ hoti. Yanti ca tassā kiriyāya parāmasanaṃ. Maggappaṭipannaṃ jananti parapakkhepi adhikāro. Ālopanaṃ vilumpanaṃ ālopo. Sahasā karaṇaṃ sahasākāro. Sahasā pavattitā sāhasikā, sāva kiriyā tathā.
“反悖”特指方方面面扰乱混乱、痴误迷惑、迷乱为意。盗窃者称为反悖者乃列概括词汇。因而说此词有二种含义，如“雪地迷困”等语。贼者称杀人者，欺骗者称惑乱者，惑乱之后即成其厄运之依托。由此知晓，若已入道者，如偏于外方，则不胜其权利。偷盗破坏行为等称为夺，夺即持有。迅速追施快速行动被称为激烈，猛然发作为迅速行为，如此观之，护持此法者亦是如此。
Ettāvatāti ‘‘pāṇātipātaṃ pahāyā’’tiādinā ‘‘sahasākārā paṭivirato’’ti pariyosānena etapparimāṇena pāṭhena. Antarabhedaṃ aggahetvā pāḷiyaṃ yathārutamāgatavaseneva chabbīsatisikkhāpadasaṅgahametaṃ sīlaṃ yebhuyyena sikkhāpadānamavibhattattā cūḷasīlaṃ nāmāti attho. Desanāvasena hi idha cūḷamajjhimādibhāvo veditabbo, na dhammavasena. Tathā hi idhasaṅkhittena uddiṭṭhānaṃ sikkhāpadānaṃ avibhattānaṃ vibhajanavasena majjhimasīladesanā pavattā, tenevāha ‘‘majjhimasīlaṃ vitthārento’’ti.Cūḷasīlavaṇṇanā niṭṭhitā.
“仅此为止”即述“断杀生行为”等语时，以“迅速实践”的结句表明此短文分量。断裂内部界别之处，依照巴利实证所得，二十六根授戒规定结合此习戒，方能称为“小戒律”。因布教缘故，此处应以小、中、初等层次加以概述，并非依止法义。故又说，以此方式简述未划分戒条的分别的规定用以启发中等戒律教诲，后从此句得见“展开说明中等戒律”之意。小戒律之注释到此为止。
Majjhimasīlavaṇṇanā中戒之解释
§11
11. ‘‘Yathā vā paneke bhonto’’tiādidesanāya sambandhamāha ‘‘idānī’’tiādinā. Tatthāyamaṭṭhakathāmuttako nayo – yathāti opammatthe nipāto. Vāti vikappanatthe, tena imamatthaṃ vikappeti ‘‘ussāhaṃ katvā mama vaṇṇaṃ vadamānopi puthujjano pāṇātipātaṃ pahāya pāṇātipātā paṭivirato’’tiādinā parānuddesikanayena vā sabbathāpi ācārasīlamattameva vadeyya, na taduttariṃ. ‘‘Yathāpaneke bhonto samaṇabrāhmaṇabhāvaṃ paṭijānamānā, parehi ca tathā sambhāviyamānā tadanurūpapaṭipattiṃ ajānanato, asamatthanato ca na abhisambhuṇanti, na evamayaṃ. Ayaṃ pana samaṇo gotamo sabbathāpi samaṇasāruppapaṭipattiṃ pūresiyevā’’ti evaṃ aññuddesikanayena vā sabbathāpi ācārasīlamattameva vadeyya, na taduttarinti. Panāti vacanālaṅkāre vikappanattheneva upanyāsādiatthassa sijjhanato. Eketi aññe. ‘‘Ekacce’’tipi vadanti. Bhontoti sādhūnaṃ piyasamudāhāro. Sādhavo hi pare ‘‘bhonto’’ti vā ‘‘devānaṃ piyā’’ti vā ‘‘āyasmanto’’ti vā samālapanti. Samaṇabrāhmaṇāti yaṃ kiñci pabbajjaṃ upagatatāya samaṇā. Jātimattena ca brāhmaṇāti.
11. 对“如诸比库”等开头经文诠释，遂称现在文本为注释精炼纲要。其中“如”为比喻格助词用法。谓“他反语”，以此语表示该义疏通，便说“振作精神，称我次第发愿，乃使声闻凡夫弃断杀生行为，斋戒守护此戒”等，乃上师所简述，常当以此戒律规范作依归，不离其上。至于“如诸比库、婆罗门成就沙门形象”等辨明，皆以此心性而论，不可超越。至于“部分”“诸位”相同语，用于礼敬做称呼，例如“贞人”“天人挚友”“尊者”等对他人表达尊敬。沙门婆罗门意指相关出家团体，婆罗门特指出身纯净者。
Saddhā nāma idha catubbidhesu ṭhānesūti āha ‘‘kammañcā’’tiādi. Kammakammaphalasambandheneva idhalokaparalokasaddahanaṃ daṭṭhabbaṃ ‘‘ettha kammaṃ vipaccati, kammaphalañca anubhavitabba’’nti. Tadatthaṃ byatirekato ñāpeti ‘‘ayaṃ me’’tiādinā. Paṭikarissatīti paccupakāraṃ karissati. Tadeva samatthetuṃ ‘‘evaṃdinnāni hī’’tiādimāha. Desanāsīsamattaṃ padhānaṃ katvā nidassanato. Tena catubbidhampi paccayaṃ nidassetīti vuttaṃ ‘‘atthato panā’’tiādi.
信名指四种境地中之信念，于是宣说“某业”等语。由业与业果密切关联，当见此世界及彼世界之苦乐，因此宣说“于此业受报，亦应觉知其果报”。对立反差便显明他人断定“是我的”等表现。所谓悔过者即将给予报应。为此必行此行为以化解恶业，故由宣说“由此轨制”等语，唯赋教诲之义，未入究竟宗旨，专注叙述。依此说，四种条件相互依存业报之因果，实已阐明“实则如是”等真理。
‘‘Seyyathida’’nti ayaṃ saddo ‘‘so katamo’’ti atthe eko nipāto, nipātasamudāyo vā, tena ca bījagāmabhūtagāmasamārambhapade saddakkamena appadhānabhūtopi bījagāmabhūtagāmo vibhajjitabbaṭṭhāne padhānabhūto viya paṭiniddisīyati. Añño hi saddakkamo añño atthakkamoti āha ‘‘katamo so bījagāmabhūtagāmo’’ti. Tasmiñhi vibhatte tabbisayasamārambhopi vibhattova hoti. Imamatthañhi dassetuṃ ‘‘yassa samārambhaṃ anuyuttā viharantī’’ti vuttaṃ. Teneva ca pāḷiyaṃ ‘‘mūlabīja’’ntiādinā so niddiṭṭhoti. Mūlameva bījaṃ mūlabījaṃ, mūlaṃ bījaṃ etassātipi mūlabījanti idha dvidhā attho. Sesapadesupi eseva nayo. Ato na codetabbametaṃ ‘‘kasmā panettha bījagāmabhūtagāmaṃ pucchitvā bījagāmo eva vibhatto’’ti. Tattha hi paṭhamena atthena bījagāmo niddiṭṭho, dutiyena bhūtagāmo, duvidhopesa sāmaññaniddesena vā mūlabījañca mūlabījañca mūlabījanti ekasesanayena vā niddiṭṭhoti veditabbo, teneva vakkhati ‘‘sabbañheta’’ntiādiṃ. Atīva visati bhesajjapayogesūti ativisaṃ, ativisā vā, yā ‘‘mahosadha’’ntipi vuccati kacchakoti kāḷakacchako, yaṃ ‘‘pilakkho’’tipi vadanti. Kapitthanoti ambilaṅkuraphalo setarukkho. So hi kampati calatīti kapithano thanapaccayena, kapīti vā makkaṭo, tassa thanasadisaṃ phalaṃ yassāti kapitthano. ‘‘Kapitthanoti pippalirukkho’’ti (visuddhi. ṭī. 1.108) hi visuddhimaggaṭīkāyaṃ vuttaṃ. Phaḷubījaṃ nāma pabbabījaṃ. Ajjakanti setapaṇṇāsaṃ. Phaṇijjakanti samīraṇaṃ. Hiriveranti vāraṃ. Paccayantarasamavāye sadisaphaluppattiyā visesakāraṇabhāvato viruhanasamatthe sāraphale niruḷho bījasaddoti dasseti ‘‘viruhanasamatthamevā’’ti iminā. Itarañhi abījasaṅkhyaṃ gataṃ, tañca kho rukkhato viyojitameva. Aviyojitaṃ pana tathā vā hotu, aññathā vā ‘‘bhūtagāmo’’tveva vuccati yathāvuttena dutiyaṭṭhena. Vinayā (pāci. 91) nurūpato tesaṃ visesaṃ dasseti ‘‘tatthā’’tiādinā. Yamettha vattabbaṃ, taṃ heṭṭhā vuttameva.
『所谓“举例如是”』者，此语为表明意义的唯一小品词，或称为词群。以此作为起始语，虽为激发发端之句，然此语似于根种、起点之意，表现出概念初萌之象。又有别种解法，谓此为单一词义者，或者为词组合义，故称为“何者，是根种起始者也”。此义展开，谓为开始的概念缘起，即众生之根本种子，依此功用如前种种生发，无论何处分别，应以此语作标示。为显其义，“从事之所依者持续栖止”是谓根种之所在，巴利中称作“根种”。“根种”有二义：其根本种即本体种子，“根”为种子本身，是根种；“种”为其余字义。余句中仍以此为依止，故不应质疑为何此根种起始之语被称为根种起始，因第一义即是指根种起始，故此二义互证。依初义称之为“种子起始”，依次义谓之为“起始之存在”，这是二重义。根种之义即根本种子本体，亦谓之根种。余句以此配合如“所有起始皆由根种”而言。由此解知谓“所以质询此处根种起始皆为起始之存在”乃理所当然。此处首义谓称作“种子者”，次义谓称“存在者”；二义或以共通义被指称，即以“一义单称根种者”作泛用。文中所谓“全部意义”者，乃指此整体教义与义理。后文复述医药用语，谓“过量用药者”称分别“过用”“过多”，与“大药方”即“良药”相关。所谓“鬼子”即时乌黑者，即黑树枣亦是。“果实”称“滴水果”，意指波动而移动者故，黑枣树之果实曰“枣实”，受其树株支配。以“木枣”为名，因其果实动摇，称为“枣果”。巴利文《净心论注》载此说曰“枣树即小胡椒树”。“花落果实”指落果之木，谓黑树皮云云。此诸名词义以因缘而生，突出“种子”殖生之独特条件。其他无种之数目（无种之木）亦由树种分离而得。此未分离情形亦可成立，然反之亦是，故称之为“存在之群”，合乎文义，此即第二义。律藏（巴对91）对诸种异状作适当诠释，此是当说明之处，详见下文。
§12
12. Sannidhānaṃ sannidhi, tāya karīyateti sannidhikāro, annapānādi. Evaṃ kāra-saddassa kammatthataṃ sandhāya ‘‘sannidhikāraparibhoga’’nti vuttaṃ. Ayamaparo nayo – yathā ‘‘ācayaṃ gāmino’’ti vattabbe anunāsikalopena ‘‘ācayagāmino’’ti (dha. sa. 10) niddeso kato, evamidhāpi ‘‘sannidhikāraṃ paribhoga’’nti vattabbe anunāsikalopena ‘‘sannidhikāraparibhoga’’nti vuttaṃ, sannidhiṃ katvā paribhoganti attho. Vinayavasenāti vinayāgatācāravasena. Vinayāgatācāro hi uttaralopena ‘‘vinayo’’ti vutto, kāyavācānaṃ vā vinayanaṃ vinayo. Suttantanayapaṭipattiyā visuṃ gahitattā vinayācāroyeva idha labbhati. Sammā kilese likhatīti sallekhoti ca vinayācārassa visuṃ gahitattā suttantanayapaṭipatti eva. Paṭiggahitanti kāyena vā kāyapaṭibaddhena vā paṭiggahitaṃ. Aparajjūti aparasmiṃ divase. Datvāti parivattanavasena datvā. Ṭhapāpetvāti ca attano santakakaraṇena ṭhapāpetvā. Tesampi santakaṃ vissāsaggāhādivasena paribhuñjituṃ vaṭṭati. Suttantanayavasena sallekho eva na hoti.
第十二条，意谓接近、入处，谓给养饮食诸物。此名词由造词法构成，意涵“接触者的使用”。他义如同“栖宿行者”，是合成修饰词义遵循法则。此处也同理，“接近使用”是连结的修饰语“接触者之使用”。此处“接近”作动词主导，“使用”表示该动作。律藏中，因依律规定称“业习俗”，因而“习俗”名义为“律例”。习俗依律为末尾省略字，即“律”。以经文理解断“修习之习俗”即习俗律行，此处可得。厌恶烦恼的书写称为“净化”，此与律行精进有关。所依附义为以身相或结合之身取得，谓“取”，此为过程。此处“愧悔”指前一天的所作。所谓“给与”即交付，谓转交事由。所谓“安置”是自己持有与安置。此三者所在处皆于此习俗中持用而行。于是以经文习俗而言，所谓“书写”系强调行为已成，非仅口头说出。
Yāni ca tesaṃ anulomānīti ettha sānulomadhaññarasaṃ, madhukapuppharasaṃ, pakkaḍākarasañca ṭhapetvā avasesā sabbepi phalapupphapattarasā anulomapānānīti daṭṭhabbaṃ, yathāparicchedakālaṃ anadhiṭṭhitaṃ avikappitanti attho.
关于其诸顺序，谓此为顺次之味，涵盖香甜花粉香、成熟果实之甘味，以此喻诸果类为顺次之味，应察其整体。以分段时段未曾预设改动，亦即其意味未变。
Sannidhīyateti sannidhi, vatthameva. Pariyāyati kappīyatīti pariyāyo, kappiyavācānusārena paṭipatti, tassa kathāti pariyāyakathā. Tabbiparīto nippariyāyo, kappiyampi anupaggamma santuṭṭhivasena paṭipatti, pariyāya-saddo vā kāraṇe, tasmā kappiyakāraṇavasena vuttā kathā pariyāyakathā. Tadapi avatvā santuṭṭhivasena vuttā nippariyāyo.‘‘Sace’’tiādi aññassa dānākāradassanaṃ. Pāḷiyā uddisanaṃ uddeso. Atthassa pucchā paripucchanaṃ. ‘‘Adātuṃ na vaṭṭatī’’ti iminā adāne sallekhakopanaṃ dasseti. Appahonteti kātuṃ appahonake sati. Paccāsāyāti cīvarapaṭilābhāsāya. Anuññātakāleti anatthate kathine eko pacchimakattikamāso, atthate kathine pacchimakattikamāsena saha hemantikā cattāro māsā, piṭṭhisamaye yo koci eko māsoti evaṃ tatiyakathinasikkhāpadādīsu anuññātasamaye. Suttanti cīvarasibbanasuttaṃ. Vinayakammaṃ katvāti mūlacīvaraṃ parikkhāracoḷaṃ adhiṭṭhahitvā paccāsācīvarameva mūlacīvaraṃ katvā ṭhapetabbaṃ, taṃ puna māsaparihāraṃ labhati, etena upāyena yāva icchati, tāva aññamaññaṃ mūlacīvaraṃ katvā ṭhapetuṃ labbhatīti vuttanayena, vikappanāvasena vā vinayakammaṃ katvā. Kasmā na vaṭṭatīti āha ‘‘sannidhi ca hoti sallekhañca kopetī’’ti.
“接近”乃为接近处，即实物所在。“周转”及“适用”含义指适用词汇依照用语习惯以言语阐说，谓其理则称周转说话。相反而言，谓“已解释、已阐明”，或谓“适宜说法”称为周转。意旨解释、评论。虽理解未尽，仍以满意之理以表达，遂称周转说法。诸如“若”起之词，为展示他人施予善行之类事实。以巴利文“指示”即指导之义。对于义之询问包涵全面追问。所谓“不可给予”此以否认施予为遮断。所谓“放弃”乃于放弃欲成时。所谓“黄昏”指僧衣获得之时。所谓“未许可”指困难时，西方冬季三个月或同冬天四个月，依不同场合，当视为“未许可”时。所谓“经”指僧衣熨理法。谓行采行为基衣熨置严整，并于冬季继承成法，故可随意互换穿戴。如此闻教，即不能违越。谓“何以不可”答曰“因接近及书写以示不悦”。
Upari maṇḍapasadisaṃ padaracchannaṃ, sabbapaliguṇṭhimaṃ vā chādetvā kataṃ vayhaṃ. Ubhosu passesu suvaṇṇarajatādimayā gopānasiyo datvā garuḷapakkhakanayena katā sandamānitā. Phalakādinā kataṃ pīṭhakayānaṃ sivikā. Antolikāsaṅkhātā paṭapoṭalikā pāṭaṅkī. ‘‘Ekabhikkhussa hī’’tiādi tadatthassa samatthanaṃ. Araññatthāyāti araññagamanatthāya. Dhotapādakatthāyāti dhovitapādānamanurakkhaṇatthāya. Saṃhanitabbā bandhitabbāti saṅghāṭā, upāhanāyeva saṅghāṭā tathā, yugaḷabhūtā upāhanāti attho. Aññassa dātabbāti ettha vuttanayena dānaṃ veditabbaṃ.
于顶部，谓为檐廊类似之遮盖，遮盖所有廊柱。两侧巧以黄金银饰物做门廊以护缮，如雕雕梁托翼状装饰而谦卑行礼。以叶片类制成垫，俗称席子。对于独住之意，乃为山林出行所做。谓洗涤足部，以护足不伤。应责束缚之物，谓袈裟，同时也是礼衣，其义相仿，同时双重使用。谓他处供养，此处通过此授受法令施舍之义。
Mañcoti nidassanamattaṃ. Sabbepi hi pīṭhabhisādayo nisīdanasayanayoggā gahetabbā tesupi tathāpaṭipajjitabbato.
“帐幔”仅为示范。所有垫座、坐卧之具皆应带置，此等物具皆须依此规行，且应用法护持，依此法度相互遵从。
Ābādhapaccayā eva attanā paribhuñjitabbā gandhā vaṭṭantīti dasseti ‘‘kaṇḍukacchuchavidosādiābādhe satī’’ti iminā. ‘‘Lakkhaṇe hi sati hetutthopi katthaci sambhavatī’’ti heṭṭhā vuttoyeva. Tattha kaṇḍūti khajju. Kacchūti vitacchikā. Chavidosoti kilāsādi. Āharāpetvāti ñātipavāritato bhikkhācāravattena vā na yena kenaci vā ākārena harāpetvā. Bhesajjapaccayehi gilānassa viññattipi vaṭṭati. ‘‘Anujānāmi bhikkhave , gandhaṃ gahetvā kavāṭe pañcaṅgulikaṃ dātuṃ, pupphaṃ gahetvā vihāre ekamantaṃ nikkhipitu’’nti (cūḷava. 264) vacanato ‘‘dvāre’’tiādi vuttaṃ. Gharadhūpanaṃ vihāravāsanā, cetiyagharavāsanā vā. Ādi-saddena cetiyapaṭimāpūjādīni saṅgaṇhāti.
因身体患病为条件，自身当调治，香气等循环流转，故此说『疥癣、疥疾等病患存在』。此处言『疥癣患病』是因为病标，确有其因而生。下文亦言。因此，疥是指皮屑病，癣是指皮肤脱落，疥疾等指的是湿疹类等病症。所谓『带走、移除』，是指被比库交往所在处，或以某种形态清除。因药物条件得以治愈身体的见证，也被认可。经中说：「我允许你们，比库们，拿着香气于门口以五指轻轻持情，持花于寺院一隅供养」等文，这里乃言『门口』等处。家中薰香，是指寺僧住所或佛塔所在建筑的熏香。以首音起初，列举佛塔供养等事项。
Kilesehi āmasitabbato āmisaṃ, yaṃ kiñci upabhogārahaṃ vatthu, tasmā yathāvuttānampi pasaṅgaṃ nivāretuṃ ‘‘vuttāvasesaṃ daṭṭhabba’’nti āha, pārisesanayato gahitattā vuttāvasesaṃ daṭṭhabbanti adhippāyo. Kiṃ panetanti vuttaṃ ‘‘seyyathida’’ntiādi. Tathārūpe kāleti gāmaṃ pavisituṃ dukkarādikāle. Vallūroti sukkhamaṃsaṃ. Bhājana-saddo sappitelaguḷasaddehi yojetabbo tadavinābhāvittā. Kālassevāti pageva. Udakakaddameti udake ca kaddame ca. Nimitte cetaṃ bhummaṃ, bhāvalakkhaṇe vā. Acchathāti nisīdatha. Bhuñjantassevāti bhuñjato eva bhikkhuno, sampadānavacanaṃ, anādaratthe vā sāmivacanaṃ. Kiriyantarāvacchedanayogena hettha anādaratā. Gīvāyāmakanti bhāvanapuṃsakavacanaṃ, gīvaṃ āyametvā āyataṃ katvāti attho, yathā vā bhutte atibhuttatāya gīvā āyamitabbā hoti, tathātipi vaṭṭati. Catumāsampīti vassānassa cattāro māsepi. Kuṭumbaṃ vuccati dhanaṃ, tadassatthīti kuṭumbiko, muṇḍo ca so kuṭumbiko cāti muṇḍakuṭumbiko, tassa jīvikaṃ tathā, taṃ katvā jīvatīti attho. Nayadassanamattañcetaṃ āmisapadena dassitānaṃ sannidhivatthūnanti daṭṭhabbaṃ.
因烦恼而应弃除之肉食，即一切适合食用之物，故应依正法禁止其连带接受，故告诫『所说内容，必须最终得见』。此乃重视修习戒律之严谨，因审慎由此为依归。所称何意，以『例如』之言开始。如此者，如农夫欲进入村落于困难时，称其为苦。称之为骨头，是指干瘪难嚼之肉。食物声音，须加以结合，不能失去此声。关于时间，是指特定时间。所谓水渠等，是因水及其沟渠。因相或因修持特征而发起心意。所谓坐，是谓令己端坐。所谓『应食者』，是指正在饮食之比库，用语多指财物，应当谨守礼节，勿以轻慢对待。所谓【礼节不敬】因行为断裂而生。所谓【口伸展】，是修习之人用语，指因食物过多张口延展，会产生过食状况，亦适用此处。所谓四个月，是指雨季四个月。所谓『家族』即财产，家族者，因其意而称，剃发者亦是家族成员，因剃除而成剃发家族，因此生活由此而建。仅凭领会此义，即可了解此为肉食名称所标的现存物。
Tabbirahitaṃ samaṇapaṭipattiṃ dassento ‘‘bhikkhuno panā’’tiādimāha. Tattha ‘‘guḷapiṇḍo tālapakkappamāṇa’’nti sāratthadīpaniyaṃ vuttaṃ. Catubhāgamattanti kuṭumbamattanti vuttaṃ. ‘‘Ekā taṇḍulanāḷī’’ti vuttattā pana tassā catubhāgo ekapatthoti vadanti. Vuttañca –
述说无污秽之沙门修行，如言『比库居所』之意。此有「蜜团如椰叶宽」等意善导之语。所言四分之一，是指家族尺度。又言『一谷之米管』，此处阐说该四分之一即一管大小。又言—
‘‘Kuḍuvo pasato eko, pattho te caturo siyuṃ;
「碎米所见独一，谷粒四处存在；
Āḷhako caturo patthā, doṇaṃ vā caturāḷhaka’’nti.
黄蜡四处涂抹，或以四黄为量。」
Kasmāti vuttaṃ ‘‘te hī’’tiādi. Āharāpetvāpi ṭhapetuṃ vaṭṭati, pageva yathāladdhaṃ. ‘‘Aphāsukakāle’’tiādinā suddhacittena ṭhapitassa paribhogo sallekhaṃ na kopetīti dasseti. Sammutikuṭikādayo catasso, avāsāgārabhūtena vā uposathāgārādinā saha pañcakuṭiyo sandhāya ‘‘kappiyakuṭiya’’ntiādi vuttaṃ. Sannidhi nāma natthi tattha antovutthaantopakkassa anuññātattā. ‘‘Tathāgatassā’’tiādinā adhikārānurūpaṃ atthaṃ payojeti. Pilotikakhaṇḍanti jiṇṇacoḷakhaṇḍaṃ.
何缘所说？如言『他们的确如此』等。虽已带来，亦应置放，就像期望的那样安全置放。『恶时节』等由清净心建立，用意在于不令其磨灭。诸共识的小屋等四者，含住所等，以及与戒律有关的供奉所合称五所屋舍，称为「可居屋」，此处也是如此说。所谓「近处」无内外区分，其特许可下属分处。『如来之』等语，根据其权能相应详尽阐述其义。所谓沾满灰尘的枯枝，即陈旧的枯枝。
§13
13.‘‘Gīvaṃpasāretvā’’ti etena sayameva āpāthagamane doso natthīti dasseti. Ettakampīti vinicchayavicāraṇā vatthukittanampi. Payojanamattamevāti padatthayojanamattameva. Yassa pana padassa vitthārakathaṃ vinā na sakkā attho viññātuṃ, tattha vitthārakathāpi padatthasaṅgahameva gacchati.
“摊开舌头”者，借此表明在自身卧倒行走时无过失。所谓“ettakampi”即为详细探究考察乃是对事物的彻底分析。所谓“payojanamattameva”是指出文字只是表达其目的而已。若对词义无法通过详细解说而明了其意，即便有详尽解说，也还是围绕该词汇的整体义理进行说明。
Kutūhalavasena pekkhitabbato pekkhaṃ, naṭasatthavidhinā payogo. Naṭasamūhena pana janasamūhe kattabbavasena ‘‘naṭasammajja’’nti vuttaṃ. Janānaṃ sammadde samūhe katanti hi sammajjaṃ. Sārasamāse pana ‘‘pekkhāmaha’’ntipi vadanti, ‘‘sammajjadassanussava’’nti tesaṃ mate attho. Bhāratanāmakānaṃ dvebhātukarājūnaṃ, rāmarañño ca yujjhanādikaṃ tappasutehi ācikkhitabbato akkhānaṃ. Gantumpi na vaṭṭati, pageva taṃ sotuṃ. Pāṇinā tāḷitabbaṃ saraṃ pāṇissaranti āha ‘‘kaṃsatāḷa’’nti, lohamayo tūriyajātiviseso kaṃso, lohamayapatto vā, tassa tāḷanasaddanti attho. Pāṇīnaṃ tāḷanasaranti atthaṃ sandhāya pāṇitāḷantipi vadanti. Ghanasaṅkhātānaṃ tūriyavisesānaṃ tāḷanaṃ ghanatāḷaṃ nāma, daṇḍamayasammatāḷaṃ silātalākatāḷaṃ vā. Mantenāti bhūtāvisanamantena. Eketi sārasamāsācariyā, uttaravihāravāsino ca, yathā cettha, evamito paresupi ‘‘eke’’ti āgataṭṭhānesu. Te kira dīghanikāyassatthavisesavādino. Caturassaambaṇakatāḷaṃ nāma rukkhasāradaṇḍādīsu yena kenaci caturassaambaṇaṃ katvā catūsu passesu dhammena onaddhitvā vāditabhaṇḍassa tāḷanaṃ. Tañhi ekādasadoṇappamāṇamānavisesasaṇṭhānattā ‘‘ambaṇaka’’nti vuccati, bimbisakantipi tasseva nāmaṃ. Tathā kumbhasaṇṭhānatāya kumbho, ghaṭoyeva vā, tassa dhunananti khuddakabhāṇakā. Abbhokkiraṇaṃ raṅgabalikaraṇaṃ. Te hi naccaṭṭhāne devatānaṃ balikaraṇaṃ nāma katvā kīḷanti, yaṃ ‘‘nandī’’tipi vuccati . Itthipurisasaṃyogādikilesajanakaṃ paṭibhānacittaṃ sobhanakaraṇato sobhanakaraṃ nāma. ‘‘Sobhanagharaka’’nti sārasamāse vuttaṃ. Caṇḍāya alanti caṇḍālaṃ, ayoguḷakīḷā. Caṇḍālā nāma hīnajātikā sunakhamaṃsabhojino, tesaṃ idanti caṇḍālaṃ. Sāṇe udakena temetvā aññamaññaṃ ākoṭanakīḷā sāṇadhovanakīḷā. Vaṃsena kataṃ kīḷanaṃ vaṃsanti āha ‘‘veḷuṃ ussāpetvā kīḷana’’nti.
当作求知好奇之态而观察时要细察，而非以舞蹈的方式随意尝试。所谓“舞蹈正中”，是指在人群中有序进行的舞蹈，不是通过群舞乱动而达成。众人跳舞时一致协调称为“正中”。从词义层面也称之为“聚观”，此处意指合适的表演。如两位印度王子，以及罗摩王与其军队等在战斗中有需要宣示的歌声。未被强迫前往，只因耳闻而觉必要。梵文中以“pāṇi”（手）加“tāḷa”（击打）表达“击掌”，而“kaṃsatāḷa”即铜制特别种类的敲击乐器，铜质为第四种种类，亦称铜板或铜片。手击掌的动作由“pāṇi tāḷana”而得，故称“pangitāḷa”。密集集合的第四类种类名曰“块铜板”，包括如棍棒形、石板竹琴等。mantenā即古代歌唱时演唱者的称呼。此称呼亦适用于城市中的教师、北方寺庙居民，以及其他地方的“一者”（单数）。这些人被认为是大长部藏中特殊文艺学派的遵循者。所谓“四重结合铜板”是指将四根树枝或棍棒互相绑扎后，依照某种规则摆放，敲击乐器即成。由此产生约十一手掌大小、具人形特征的乐器，称为“ambaka”，在比毗萨卡用语中亦同此名。类似地，因陶制器聚合为器皿，称为“kumbha”，小型陶罐称为“khulu”，且用于击打以发声。打击乐与色彩的配合，是表演场所中神祇的祭祀仪式，被称作“nandī”。男女伴舞、择偶时的肢体互动，以及送别恶名者时的游乐活动也包含其中。所谓“sobhana”（美善）乃指激发内心机智与风采，使之光彩照人。如暴躁兮然者，称作恶劣阶层的“chandāla”；此类人低贱、嗜肉。互相用水泼荡嬉戏，戏耍手拍击水面，称为“sāṇa-dhovana”。以竹制乐器连奏称作“veḷuṃ ussāpetvā kīḷana”，即借以驱散寒气的音乐演奏。
Nikhaṇitvāti bhūmiyaṃ nikhātaṃ katvā. Nakkhattakāleti nakkhattayogachaṇakāle. Tamatthaṃ aṅguttarāgame dasakanipātapāḷiyā (a. ni. 10.106) sādhento ‘‘vuttampiceta’’ntiādimāha. Tatthāti tasmiṃ aṭṭhidhovane. Indajālenāti aṭṭhidhovanamantaṃ parijappetvā yathā pare aṭṭhīniyeva passanti, na maṃsādīni, evaṃ maṃsādīnamantaradhāpanamāyāya. Indassa jālamiva hi paṭicchādituṃ samatthanato ‘‘indajāla’’nti māyā vuccati indacāpādayo viya. Aṭṭhidhovananti aṭṭhidhovanakīḷā.
所谓“nikhaṇitvā”是指将地面已经清理妥当。所谓“nakkhattakāle”乃是星辰聚集时节。关于此义，在《增支部》中涉及十节更小单元时（an.gam/dasakanipātapaḷi 10.106）有所辅证，强调“应理解如此”。此处所指，就是竹篱围成的围地（aṭṭhidhovana）。所谓“indajāla”，即以竹筛网织成的围栏，能使人看见里面的物体却无法触及其肉体等，形同光明幻象。因其能如星网覆盖，故名“indajāla”，意即“星网幻象”。而“aṭṭhidhovana”即竹网围地作为游戏场地。
Hatthiādīhi saddhiṃ yujjhitunti hatthiādīsu abhiruhitvā aññehi saddhiṃ yujjhanaṃ, hatthiādīhi ca saddhiṃ sayameva yujjhanaṃ sandhāya vuttaṃ, hatthiādīhi saddhiṃ aññehi yujjhituṃ, sayaṃ vā yujjhitunti hi attho. Teti hatthiādayo. Aññamaññaṃ mathenti vilothentīti mallā, bāhuyuddhakārakā, tesaṃ yuddhaṃ. Sampahāroti saṅgāmo. Balassa senāya aggaṃ gaṇanakoṭṭhāsaṃ karonti etthāti balaggaṃ, ‘‘ettakā hatthī, ettakā assā’’tiādinā balagaṇanaṭṭhānaṃ. Senaṃ viyūhanti ettha vibhajitvā ṭhapenti, senāya vā ettha byūhanaṃ vinyāsoti senābyūho, ‘‘ito hatthī hontu, ito assā hontū’’tiādinā yuddhatthaṃ caturaṅgabalāya senāya desavisesesu vicāraṇaṭṭhānaṃ, taṃ pana bhedato sakaṭabyūhādivasena. Ādi-saddena cakkapadumabyūhānaṃ daṇḍabhogamaṇḍalāsaṃhatabyūhānañca gahaṇaṃ, ‘‘tayo hatthī pacchimaṃ hatthānīkaṃ, tayo assā pacchimaṃ assānīkaṃ, tayo rathā pacchimaṃ rathānīkaṃ, cattāro purisā sarahatthā pattī pacchimaṃ pattānīka’’nti (pāci. 324 uyyodhikasikkhāpade) kaṇḍaviddhasikkhāpadassa padabhājanaṃ sandhāya ‘‘tayo…pe…ādinā nayena vuttassā’’ti āha. Tañca kho ‘‘dvādasapuriso hatthī, tipuriso asso, catupuriso ratho, cattāro purisā sarahatthā pattī’’ti (pāci. 314 uyyuttasenāsikkhāpade) vuttalakkhaṇato hatthiādigaṇanenāti daṭṭhabbaṃ, etena ca ‘‘cha hatthiniyo, eko ca hatthī idameka’’nti (mahāva. aṭṭha. 245) cammakkhandhakavaṇṇanāyaṃ vuttamanīkaṃ paṭikkhipati.
所谓“大象等一同交战”，是指骑乘大象等武器与其他兵器联合战斗。所谓“大象等兵器一同自行交战”，是专指骑乘大象等兵器，自行组织协调作战。由此“大象等兵器联合”具有“彼此互斗或自行协作”之意。所谓“malla”指摔跤或搏斗者，此即为搏击与武器作战之称呼。所谓“saṅgāma”即战斗、战场。有关战力的编号，称为“balaggaṃ”，例如“这么多大象，这么多驴子”等等，指军事力量的排列。军队被分为不同队伍、编组进行排列，称为“senābyūha”或军阵部署。战阵以四乘军队为例，将军力按大象、驴、战车、兵卒分配，依次排列，带有指定区域的战斗目的。多种古文献举证此划分依据，并述明十二人军队、大象三人队、驴三人队、车四人队、士兵的人数关系，可从皮毛篇（cammakkhandhaka）中见到相应注释。
§14
14. Kāraṇaṃ nāma phalassa ṭhānanti vuttaṃ ‘‘pamādo…pe… ṭhāna’’nti. Padānīti sārīādīnaṃ patiṭṭhānāni. Aṭṭhāpadanti saññāya dīghatā. ‘‘Aṭṭhapada’’ntipi paṭhanti. Dasapadaṃ nāma dvīhi pantīti vīsatiyā padehi kīḷanajūtaṃ. Aṭṭhapadadasapadesūti aṭṭhapadadasapadaphalakesu. Ākāseyeva kīḷananti ‘‘ayaṃ sārī asukapadaṃ mayā nītā, ayaṃ asukapada’’nti kevalaṃ mukheneva vadantānaṃ ākāseyeva jūtassa kīḷanaṃ. Nānāpathamaṇḍalanti anekavihitasārīmaggaparivaṭṭaṃ. Pariharitabbanti sāriyo pariharituṃ yuttakaṃ. Ito cito ca saranti parivattantīti sāriyo, yena kenaci katāni akkhabījāni. Tatthāti tāsu sārīsu, tasmiṃ vā apanayanupanayane. Jūtakhaliketi jūtamaṇḍale. ‘‘Jūtaphalake’’tipi adhunā pāṭho. Pāsakaṃ vuccati chasu passesu ekekaṃ yāva chakkaṃ dassetvā katakīḷanakaṃ, taṃ vaḍḍhetvā yathāladdhaṃ ekakādivasena sāriyo apanento, upanento ca kīḷanti, pasati aṭṭhapadādīsu bādhati, phusati cāti hi pāsako, catubbīsatividho akkho. Yaṃ sandhāya vuttaṃ –
所谓“缘由即果报之所在”指“粗心大意……即是果报之所在”。所谓“pada”是指肢体部位等基础之处。所谓“aṭṭhāpadanti”，是指通过感知而理解其长短。所谓“aṭṭhapada”应以发音理解。所谓“dasapada”是通称二足、二十个脚趾的脚，系二十个脚趾排列，围绕游戏消遣运用。所谓“aṭṭhapadadasapadesūti”是八足及十足中形成的脚步运动以及其目的所在。所谓“ākāseyeva kīḷananti”，是指此舞蹈动作是空中动作，以舌头等部位呈现，如“这是我挪动的不灵便脚，这是不灵便脚”，乃完全以口中说法来表达在空中所做动作。所谓“nānāpathamaṇḍala”，是指由多种形态组成的环绕曲线路径。所谓“pariharitabba”指该路径须绕行通达。迳直之所自如流动，即如种植种子时的环绕，意谓此处即为路径，表示在其中来回移动，此为路径游戏。所谓“jūtakhalike”是指竞技场〈jūta〉周围的场地。所谓“jūtaphalake”，是指如今所说的竞技场游戏区域。所谓“pāsakaṃ”，指二十四层的眼目，在此是指展现给各六个区每个两个，叫做“双眼”，能清楚看到周围环境，此称为“pāsaka”，共有二十四眼。以此为基础，逐渐展开，轮流运动、围绕，使其覆盖之地都能感知，称为“应用”等。此概念参照古籍。
‘‘Aṭṭhakaṃ mālikaṃ vuttaṃ, sāvaṭṭañca chakaṃ mataṃ;
“八瓣花被称为‘ mālika’，沙瓦提城中以六边形为中心的‘chaka’被认为是标准。”
Catukkaṃ bahulaṃ ñeyyaṃ, dvi bindusantibhadrakaṃ;
这四种应当多加了解的法，是带有两个点的善法；
Catuvīsati āyā ca, munindena pakāsitā’’ti.
又说有二十四种，皆由尊者出世间第一人所阐明。
Tena kīḷanamidha pāsakakīḷanaṃ. Ghaṭanaṃ paharaṇaṃ, tena kīḷā ghaṭikāti āha ‘‘dīghadaṇḍakenā’’tiādi. Ghaṭena kumbhena kīḷā ghaṭikāti eke. Mañjiṭṭhikāya vāti mañjiṭṭhisaṅkhātassa yojanavallirukkhassa sāraṃ gahetvā pakkakasāvaṃ sandhāya vadati. Sitthodakena vāti [piṭṭhodakena vā (aṭṭhakathāyaṃ)] ca pakkamadhusitthodakaṃ. Salākahatthanti tālahīrādīnaṃ kalāpassetaṃ adhivacanaṃ. Bahūsu salākāsu visesarahitaṃ ekaṃ salākaṃ gahetvā tāsu pakkhipitvā puna taññeva uddharantā salākahatthena kīḷantīti keci. Guḷakīḷāti guḷaphalakīḷā, yena kenaci vā kataguḷakīḷā. Paṇṇena vaṃsākārena katā nāḷikā paṇṇanāḷikā, tenevāha ‘‘taṃdhamantā’’ti. Khuddake ka-paccayoti dasseti ‘‘khuddakanaṅgala’’nti iminā. Hatthapādānaṃ mokkhena mocanena cayati parivattati etāyāti mokkhacikā, tenāha ‘‘ākāse vā’’tiādi. Paribbhamanattāyeva taṃ cakkaṃ nāmāti dassetuṃ ‘‘paribbhamanacakka’’nti vuttaṃ.
这里的游戏指的是束缚的戏耍。器皿、打击，即玩具，有人称之为“长棒者”等等。用罐子、壶称作“罐戏”，有人用红木吹奏称作“红木戏”，即以红木之名取其名称。以甘露水称为蜂蜜净水，或称油水。手杖是指棕榈枝等的枝条的总称。有说法说多根枝杖较无差别，便用一根枝杖在枝头投掷，随后又收回以枝杖游戏。蜜块戏是用糖块制作的戏法。用树叶或竹管制成的吹笛戏称作“竹叶戏”，这些即称为“游戏”。《小部》用“khuddaka”来表明“小棍子”的意思。象脚的开合活动称为莫刻戏，因此说“在空中”等等。我们用“旋转”作为示现此轮的名称，称之为“旋转轮”。
Paṇṇena katā nāḷi paṇṇanāḷi, iminā pattāḷhakapadadvayassa yathākkamaṃ pariyāyaṃ dasseti. Tena katā pana kīḷā pattāḷhakāti vuttaṃ ‘‘tāyā’’tiādi. Khuddako ratho rathako ka-saddassa khuddakatthavacanato. Esa nayo sesapadesupi. Ākāse vā yaṃ ñāpeti, tassa piṭṭhiyaṃ vā yathā vā tathā vā akkharaṃ likhitvā ‘‘evamida’’nti jānanena kīḷā akkharikā, pucchantassa mukhāgataṃ akkharaṃ gahetvā naṭṭhamuttilābhādijānanakīḷātipi vadanti. Vajja-saddo aparādhatthoti āha ‘‘yathāvajjaṃ nāmā’’tiādi. Vāditānurūpaṃ naccanaṃ, gāyanaṃ vā yathāvajjantipi vadanti. ‘‘Evaṃ kate jayo bhavissati, evaṃ kate parājayo’’ti jayaparājayaṃ purakkhatvā payogakaraṇavasena parihārapathādīnampi jūtappamādaṭṭhānabhāvo veditabbo, paṅgacīrādīhi ca vaṃsādīhi kattabbā kiccasiddhi, asiddhi cāti jayaparājayāvaho payogo vutto, yathāvajjanti ca kāṇādīhi sadisākāradassanehi jayaparājayavasena jūtakīḷikabhāvena vuttaṃ. Sabbepi hete jotenti pakāsenti etehi tappayogikā jayaparājayavasena, javanti ca gacchanti jayaparājayaṃ etehīti vā atthena jūtasaddavacanīyataṃ nātivattanti.
用树叶做成的竹管或竹叶管，以此表明“竹叶条”的对偶片语变化。因此以此制作的游戏叫做“竹叶戏”，称“那样”等。小车车是基于“ka”音义的小巧车轮，这名称也用于其它复合词中。其游戏是用文字戏谑，当它表明了某字样，或者书写、朗诵“如此”时，若在询问时接受了其字样，则戏耍者跳舞摆脱对方的猜测，故亦称为“文字戏”。“违禁语”意为不当用语，故讲“正适名称”。歌唱舞蹈皆依“合适”而言。对“如此作则将成胜利，如此作则将遭失败”的说法，即推演胜败原由，还说明了因疏忽懈怠而致失败的行为状态，并据此指示用行、止、手杖竹管等工具作为表征做功或不成功的记号，以及以赢家输家声音表演游戏的竞争性质。这些乃是按原因相映而生，故称为用竞争声表达的游戏，也被视作是带有胜败特征的游戏。全体皆因缘出现、显现，竞赛即因依此成败相续推进，游戏名称不逾越其义。
§15
15.Pamāṇātikkantāsananti ‘‘aṭṭhaṅgulapādakaṃ kāretabbaṃ sugataṅgulenā’’ti vuttappamāṇato atikkantāsanaṃ. Kammavasena payojanato ‘‘anuyuttā viharantīti padaṃ apekkhitvā’’ti vuttaṃ. Vāḷarūpānīti āharimāni sīhabyagghādivāḷarūpāni. Vuttañhi bhikkhunivibhaṅge ‘‘pallaṅko nāma āharimehi vāḷehi kato’’ti (pāci. 984) ‘‘akappiyarūpākulo akappiyamañco pallaṅko’’ti sārasamāse vuttaṃ. Dīghalomako mahākojavoti caturaṅgulādhikalomo kāḷavaṇṇo mahākojavo. Kuvuccati pathavī, tassaṃ javati sobhanavitthaṭavasenāti kojavo. ‘‘Caturaṅgulādhikāni kira tassa lomānī’’ti vacanato caturaṅgulato heṭṭhā vaṭṭatīti vadanti. Uddalomī ekantalomīti visesadassanametaṃ, tasmā yadi tāsu na pavisati, vaṭṭatīti gahetabbaṃ. Vānavicittanti bhitticchadādiākārena vānena sibbanena vicitraṃ. Uṇṇāmayattharaṇanti migalomapakatamattharaṇaṃ. Setattharaṇoti dhavalattharaṇo. Sītatthikehi sevitabbattā setattharaṇo, ‘‘bahumudulomako’’tipi vadanti. Ghanapupphakoti sabbathā pupphākārasampanno. ‘‘Uṇṇāmayattharaṇoti uṇṇāmayo lohitattharaṇo’’ti (sārattha. ṭī. 258) sāratthadīpaniyaṃ vuttaṃ. Āmalakapattākārāhi pupphapantīhi yebhuyyato katattā āmalakapattotipi vuccati.
关于超过八指宽的座具，依教典所述当用佛足浸染的木板制作，故名“超过座”。因其用途而称“附着于足”，谓“跟随脚步而行”。“杖状”指的是带刺、类似狮子鬃的形状。戒律中称“床”是用荆棘制成的针刺床垫。长而硬的毛发称为“长刚毛”，常呈黑色，称“大刚毛”。“地生刚毛”即从地面生出的刚毛，故有光泽且挺拔。说“长出四指宽的毛”“其下围绕着”，此说意指四指宽之下皈地。顶端的毛称“尖毛”，此为特别表征，若不进入此范围则称为围绕式。所谓“风饰”是指用树皮等遮盖筑造的饰物。所谓“红头刚毛”，是指像牛犊颈部那样红色的刚毛。所谓“白头饰”，指白色的饰物。白色饰物应由清凉之物沐浴才可称之，有时亦说为“多刺毛”。称“多刺毛”是指带有多种花型的绿色饰物。以类似酸柑叶形制成的花形装饰称为酸柑叶饰。
Tiṇṇaṃ tūlānanti rukkhatūlalatātūlapoṭakītūlasaṅkhātānaṃ tiṇṇaṃ tūlānaṃ. Uditaṃ dvīsu lomaṃ dasā yassāti uddalomī i-kārassa akāraṃ, ta-kārassa lopaṃ, dvibhāvañca katvā. Ekasmiṃ ante lomaṃ dasā yassāti ekantalomī. Ubhayattha kecīti sārasamāsācariyā, uttaravihāravāsino ca. Tesaṃ vāde pana uditamekato uggataṃ lomamayaṃ pupphaṃ yassāti uddalomī vuttanayena. Ubhato antato ekaṃ sadisaṃ lomamayaṃ pupphaṃ yassāti ekantalomīti vacanattho. Vinayaṭṭhakathāyaṃ pana ‘‘uddalomīti ekato uggatalomaṃ uṇṇāmayattharaṇaṃ. ‘Uddhalomī’tipi pāṭho. Ekantalomīti ubhato uggatalomaṃ uṇṇāmayattharaṇa’’nti (mahāva. aṭṭha. 254) vuttaṃ, nāmamattamesa viseso. Atthato pana aggahitāvaseso aṭṭhakathādvayepi natthīti daṭṭhabbo.
所谓三束棉，是指树棉叶柄、叶尾片及棉苞等三种。生出的顶端毛是分叉毛，称“尖毛”，即第一种毛形；分叉后又折断，称叉毛，故分两重。末端只有一根毛，就称“独尖毛”。“并重说”是论师及居住北方者的用语。其辩说中，生出的顶端分叉且长满花朵的称为“尖毛”。两边末端有一束花朵的称“独尖毛”，这是词义。巴利律藏注释中称“尖毛即两方都生的分叉毛，是红头刚毛的别名”，称“尖毛”为读音变化。词义上，只是称号区别。实则，从讲解角度看，双注释对此无争论。
Koseyyañca kaṭṭissañca kaṭṭissāni virūpekasesavasena. Tehi pakatamattharaṇaṃ kaṭṭissaṃ. Etadevatthaṃ dassetuṃ ‘‘koseyyakaṭṭissamayapaccattharaṇa’’nti vuttaṃ, koseyyasuttānamantarantaraṃ suvaṇṇamayasuttāni pavesetvā vītamattharaṇanti vuttaṃ hoti. Suvaṇṇasuttaṃ kira ‘‘kaṭṭissaṃ, kassaṭa’’nti ca vadanti. Teneva ‘‘koseyyakassaṭamaya’’nti ācariyadhammapālattherena (dī. ni. ṭī. 1.15) vuttaṃ. Kaṭṭissaṃ nāma vākavisesotipi vadanti. Ratanaparisibbitanti ratanehi saṃsibbitaṃ, suvaṇṇalittanti keci. Suddhakoseyyanti ratanaparisibbanarahitaṃ. Vinayeti vinayaṭṭhakathaṃ, vinayapariyāyaṃ vā sandhāya vuttaṃ. Idha hi suttantikapariyāye ‘‘ṭhapetvā tūlikaṃ sabbāneva gonakādīni ratanaparisibbitāni vaṭṭantī’’ti vuttaṃ. Vinayapariyāyaṃ pana patvā garuke ṭhātabbattā suddhakoseyyameva vaṭṭati, netarānīti vinicchayo veditabbo, suttantikapariyāye pana ratanaparisibbanarahitāpi tūlikā na vaṭṭati, itarāni vaṭṭanti, sacepi tāni ratanaparisibbitāni, bhūmattharaṇavasena yathānurūpaṃ mañcapīṭhādīsu ca upanetuṃ vaṭṭantīti. Suttantadesanāya gahaṭṭhānampi vasena vuttattā tesaṃ saṅgaṇhanatthaṃ ‘‘ṭhapetvā…pe… na vaṭṭantīti vutta’’nti apare. Dīghanikāyaṭṭhakathāyanti katthaci pāṭho, porāṇadīghanikāyaṭṭhakathāyanti attho. Naccayogganti naccituṃ pahonakaṃ. Karonti ettha naccanti kuttakaṃ, taṃ pana uddalomīekantalomīvisesameva. Vuttañca –
关于科塞耶袈裟和袈裟的种类众多，其中袈裟作为护体衣服而被称为袈裟。为说明此义，有所谓“科塞耶袈裟之类护体衣服”之说，常于科塞耶经中夹杂黄金袈裟而称为无护体衣服。黄金袈裟谓其为“袈裟”，并且称“袈裟，袈裟的袈裟”，此义由法护长老所说“科塞耶的袈裟”得证。袈裟也指特制语词。所谓宝石装饰，是指以宝石装点，黄金袈裟则为某些袈裟。纯净科塞耶袈裟指无宝石装饰的。律藏三义即律释、律传、律说，此处为说律释的缘故。此中关于经文末尾部分有云：“放置画笔之后，所有物品乃如金币等宝石装点围绕。”关于律释者说，若是放置在重物之下，应当用纯净科塞耶袈裟围绕，而非宝石袈裟，此乃判别标准；若于经文末，宝石装饰袈裟虽无护体功能，但画笔能被围绕，若是宝石装饰着的则可如实在床褥等处承载。鉴于经文说法，佛教居家众亦用此说，以便辨别，“放置……不能围绕”为说法，亦有人传述称。此为长部注释，某处章节，旧版长部注释亦有解释。所谓舞蹈织带，乃舞蹈用之装饰品。此处所谓舞蹈，亦指特定花饰，正如高低疣状毛发装饰。云言：
‘‘Dvidasekadasānyudda-lomīekantalomino;
“十二相对的刚毛织带；
Tadeva soḷasitthīnaṃ, naccayoggañhi kuttaka’’nti.
正是这十六相，舞蹈织带即为刚毛织带。”
Hatthino piṭṭhiyaṃ attharaṃ hatthattharaṃ. Evaṃ sesapadesupi. Ajinacammehīti ajinamigacammehi, tāni kira cammāni sukhumatarāni, tasmā dupaṭṭatipaṭṭāni katvā sibbanti. Tena vuttaṃ ‘‘ajinappaveṇī’’ti, uparūpari ṭhapetvā sibbanavasena hi santatibhūtā ‘‘paveṇī’’ti vuccati. Kadalīmigoti mañjārākāramigo, tassa dhammena kataṃ pavarapaccattharaṇaṃ tathā. ‘‘Taṃ kirā’’tiādi tadākāradassanaṃ, tasmā suddhameva kadalīmigacammaṃ vaṭṭatīti vadanti. Uttaraṃ uparibhāgaṃ chādetīti uttaracchado, vitānaṃ. Tampi lohitameva idhādhippetanti āha ‘‘rattavitānenā’’ti. ‘‘Yaṃ vattati, taṃ sauttaraccheda’’nti ettha seso, saṃsibbitabhāvena saddhiṃ vattatīti attho. Rattavitānesu ca kāsāvaṃ vaṭṭati, kusumbhādirattameva na vaṭṭati, tañca kho sabbarattameva. Yaṃ pana nānāvaṇṇaṃ vānacittaṃ vā lepacittaṃ vā, taṃ vaṭṭati. Paccattharaṇasseva padhānattā tappaṭibaddhaṃ setavitānampi na vaṭṭatīti vuttaṃ. Ubhatoti ubhayattha mañcassa sīsabhāge, pādabhāge cāti attho. Etthāpi sauttaracchade viya vinicchayo. Padumavaṇṇaṃ vāti nātirattaṃ sandhāyāha. Vicitraṃ vāti pana sabbathā kappiyattā vuttaṃ, na pana ubhato upadhānesu akappiyattā. Na hi lohitaka-saddo citte vaṭṭati. Paṭalikaggahaṇeneva cittakassāpi attharaṇassa saṅgahetabbappasaṅgato. Sace pamāṇayuttanti vuttamevatthaṃ byatirekato samatthetuṃ āha ‘‘mahāupadhānaṃ pana paṭikkhitta’’nti. Mahāupadhānanti ca pamāṇātikkantaṃ upadhānaṃ. Sīsappamāṇameva hi tassa pamāṇaṃ. Vuttañca ‘‘anujānāmi bhikkhave, sīsappamāṇaṃ bibbohanaṃ kātu’’nti (cūḷava. 297) sīsappamāṇañca nāma yassa vitthārato tīsu kaṇṇesu dvinnaṃ kaṇṇānaṃ antaraṃ miniyamānaṃ vidatthi ceva caturaṅgulañca hoti. Bibbohanassa majjhaṭṭhānaṃ tiriyato muṭṭhiratanaṃ hoti, dīghato pana diyaḍḍharatanaṃ vā dviratanaṃ vā. Taṃ pana akappiyattāyeva paṭikkhittaṃ, na tu uccāsayanamahāsayanapariyāpannattā. Dvepīti sīsūpadhānaṃ, pādūpadhānañca. Paccattharaṇaṃ datvāti paccattharaṇaṃ katvā attharitvāti attho, idañca gilānameva sandhāya vuttaṃ. Tenāha senāsanakkhandhakavaṇṇanāyaṃ ‘‘agilānassāpi sīsūpadhānañca pādūpadhānañcāti dvayameva vaṭṭati. Gilānassa bibbohanāni santharitvā upari paccattharaṇaṃ katvā nipajjitumpi vaṭṭatī’’ti (cūḷava. aṭṭha. 297) vuttanayenevāti vinaye bhagavatā vuttanayeneva. Kathaṃ pana vuttanti āha ‘‘vuttañheta’’ntiādi. Yathā aṭṭhaṅgulapādakaṃ hoti, evaṃ āsandiyā pādacchindanaṃ veditabbaṃ. Pallaṅkassa pana āharimāni vāḷarūpāni āharitvā puna appaṭibaddhatākāraṇampi bhedanameva. Vijaṭetvāti jaṭaṃ nibbedhetvā. Bibbohanaṃ kātunti tāni vijaṭitatūlāni anto pakkhipitvā bibbohanaṃ kātuṃ.
象皮厚度、宽度各有差别。如此类似的尾词中，如“非牛皮”者，实指非牛非鹿皮等那些较细腻的皮革，因此剥皮后弯曲后缝合称为缝制。是以称为“非牛皮缝制”，上下排列缝合而成为连续体，称为“镶线”。“海蕉皮”者指形似兰花叶子的蕉叶，其特性已有首尾护体的反面解释。如言“如此”等表形态，故此为纯净海蕉皮叠合。上覆盖部分谓为上部覆盖，即覆盖物。此处覆盖物也称作红色覆盖，谓名“红色覆盖”。“所覆盖者即为附加覆盖”，此为含义，宝石覆盖即覆盖在纹饰上，如同覆盖于覆盖物上。红色覆盖中有谷黄芥末色纹饰，谷黄即是不成色的红色，此处红色与谷黄覆盖同时出现。不同颜色的漆或涂料均可覆盖之，反之白色覆盖物不适合覆盖护体物品，同样白色覆盖物也无效。两者即上下床头处和脚部处之护体含义。以此为如上覆盖物判决者。莲花色称为非红色，此为喻示。奇异色则普遍认为可接受，而非上下护体处所允许则不同。红色声音于心识中无发声。床榻上的色彩相连施加乃与护体相关。如若尺寸适当，称为“巨大护体”而被否定。巨大护体乃超尺寸的护体。尺寸即头部大小。经有言：“我知晓，比库们，头部大小乃承载之标准。”头部大小即两耳之间测量长度，同时有四指宽度。承载中心则是横向抓握之珠状物，长度则为一又二分之一珠至两珠。此承载标准是专门针对不可接受之物，非由座具大与豪华所增。两者即头部及足部护体。赋予护体者即给予护体之义，且此授予乃为病人所设。为此，在军帐章中有言：“病患亦应有头部及足部护体两者。病患衣服缝合并纵向护体后亦可下降。”此为佛陀所说之律例教意。怎样说呢？谓“如此说已……”依因，如八指宽底之脚具一般，应知脚部受伤处需割除。床板携带板，携带割除者为割除，割除者将极为粗糙且易破损。割除即为割断发根。割除乃指坚硬之根茎处作割除，割除者即为割折。这些皆是所说之土质某种蓬草叶等与口腔上涂的粉末等混合物，不可作为口腔涂层。此说明乃由词义自然衍生，此口腔涂层即口腔附着，与口腔涂层不可同及也。
§16
16.‘‘Mātukucchito nikkhantadārakāna’’nti etena aṇḍajajalābujānameva gahaṇaṃ, mātukucchito nikkhantattāti ca kāraṇaṃ dasseti, tenevāyamattho sijjhati ‘‘anekadivasāni antosayanahetu esa gandho’’ti. Ucchādenti ubbaṭṭenti. Saṇṭhānasampādanatthanti susaṇṭhānatāsampādanatthaṃ. Parimaddantīti samantato maddanti.
“16.所谓‘母牛粪，沾湿幼牛者’意味着此粪如同盛蛋器般坚固，其因是沾湿牛粪。故此可知‘长日积累形成卧床的异味’。‘溢出’意谓外流；‘接合’意味着良好结合。‘湿润’则为完全环绕之意。”
Tesaṃyeva dārakānanti puññavantānameva dārakānaṃ. Tesameva hi pakaraṇānurūpatāya gahaṇaṃ. Mahāmallānanti mahataṃ bāhuyuddhakārakānaṃ. Ādāso nāma maṇḍanakapakatikānaṃ manussānaṃ attano mukhachāyāpassanatthaṃ kaṃsalohādīhi kato bhaṇḍaviseso. Tādisaṃ sandhāya ‘‘yaṃ kiñci…pe… na vaṭṭatī’’ti vuttaṃ. Alaṅkārañjanameva na bhesajjañjanaṃ. Maṇḍanānuyogassa hi adhippetattā tamidhānadhippetaṃ. Loke mālā-saddo baddhamālāyameva ‘‘mālā mālyaṃ pupphadāme’’ti vacanato. Sāsane pana suddhapupphesupi niruḷhoti āha ‘‘abaddhamālā vā’’ti. Kāḷapīḷakādīnanti kāḷavaṇṇapīḷakādīnaṃ. Mattikakakkanti osadhehi abhisaṅkhataṃ yogamattikācuṇṇaṃ. Dentīti vilepenti. Caliteti vikārāpajjanavasena calanaṃ patte , kupiteti attho. Tenāti sāsapakakkena. Doseti kāḷapīḷakādīnaṃ hetubhūte lohitadose. Khāditeti apanayanavasena khādite. Sannisinneti tādise duṭṭhalohite parikkhīṇe. Mukhacuṇṇakenāti mukhavilepanena . Cuṇṇentīti vilimpenti. Taṃ sabbanti mattikākakkasāsapatilahaliddikakkadānasaṅkhātaṃ mukhacuṇṇaṃ, mukhavilepanañca na vaṭṭati. Atthānukkamasambhavato hi ayaṃ padadvayassa vaṇṇanā. Mukhacuṇṇasaṅkhātaṃ mukhavilepananti vā padadvayassa tulyādhikaraṇavasena atthavibhāvanā.
同样幼犊即指有福德者的小牛。故此是依照正确用法加以组合。所谓‘大斗者’是指大规模手臂搏斗者。‘装饰品’指装饰用泥金等金属片制成的小型面部饰物，是人类为修饰自己脸部轮廓而制成的特殊金属器物。为说明此义有言‘任何……皆不可用’。这里装饰品只是饰物，并非药物涂抹剂。因装饰品作用具特异性，所以称为‘装饰品用途’。世俗中‘花环’一词表示缠绕的花环，世间法则引致清净花朵亦有污秽感，故有言‘不缠绕花环亦不可行’。所谓黑瘀斑等，是指黑色和黄色斑块等。所谓土粉是用药剂调配成的一种土粉。‘涂抹’意味着涂覆。‘流动’指因变质作用而流动，‘发怒’是这类词的涵义。‘故此’指依据这条规。‘发怒’表明黑瘀斑等的染污原因。‘被食’指因去除而被拿走。‘染污’即附着不洁而消除。‘用口腔涂粉’表示用口腔涂抹的棒状物，涂抹即为污秽。这全称为土粉等混合物所制成的口腔涂粉，与口腔涂层不同，其注解不在此处展开。
Hatthabandhanti hatthe bandhitabbamābharaṇaṃ, taṃ pana saṅkhakapālādayoti āha ‘‘hatthe’’tiādi. Saṅkho eva kapālaṃ tathā. ‘‘Apare’’tiādinā yathākkamaṃ ‘‘sikhābandha’’ntiādi padānamatthaṃ saṃvaṇṇeti. Tattha sikhanti cūḷaṃ. Cīrakaṃ nāma yena cūḷāya thirakaraṇatthaṃ, sobhanatthañca vijjhati. Muttāya, muttā eva vā latā muttālatā, muttāvaḷi. Daṇḍo nāma catuhatthoti vuttaṃ ‘‘catuhatthadaṇḍaṃ vā’’ti. Alaṅkatadaṇḍakanti pana tato omakaṃ rathayaṭṭhiādikaṃ sandhāyāha. Bhesajjanāḷikanti bhesajjatumbaṃ. Pattādiolambanaṃ vāmaṃseyeva aciṇṇanti vuttaṃ ‘‘vāmapasse olaggita’’nti. Kaṇṇikā nāma kūṭaṃ, tāya ca ratanena ca parikkhitto koso yassa tathā. Pañcavaṇṇasuttasibbitanti nīlapītalohitodātamañjiṭṭhavasena pañcavaṇṇehi suttehi sibbitaṃ tividhampi chattaṃ. Ratanamattāyāmaṃ caturaṅgulavitthatanti tesaṃ paricayaniyāmena vā nalāṭe bandhituṃ pahonakappamāṇena vā vuttaṃ. ‘‘Kesantaparicchedaṃ dassetvā’’ti etena tadanajjhottharaṇavasena bandhanākāraṃ dasseti. Meghamukheti abbhantare. ‘‘Maṇi’’nti idaṃ siromaṇiṃ sandhāya vuttanti āha ‘‘cūḷāmaṇi’’nti, cūḷāyaṃ maṇinti attho. Camarassa ayaṃ cāmaro, sveva vālo, tena katā bījanī cāmaravālabījanī. Aññāsaṃ pana makasabījanīvākamayabījanīusīramayabījanīmorapiñchamayabījanīnaṃ, vidhūpanatālavaṇṭānañca kappiyattā tassāyeva gahaṇaṃ daṭṭhabbaṃ.
「手镯」者，谓应当戴于手上的饰物，此乃指环之类。对此，论者如护瓶者等谓曰：所谓「手上」者，即此义。器皿亦如护瓶。又「他物」等言，依当法如「发带」等名目，分别述其词义。其中「发带」者，为小。所谓「小」是指用于束发之具，亦兼美观之意。藤蔓，有时谓作独立之藤，有时谓作藤蔓环。杖称为四尺，又言为“四尺杖”者。装饰杖则为从厥后，谓如车轴木等而起名。「草药管」者，谓医药之筒。挂饰如布帛者，喻如不裂之皮革，故称「左侧悬挂」。「耳环」者，名为圈，由宝石等环绕而成。所谓「五色布缯绣伞」者，是由蓝、青、赤、铜、白等五色丝织相缀成，且分为三类伞盖。对于宝石样式，有四指宽，适于调护且可系于额头，或用细绳缚束。所谓「割发线」者，乃见其束发方式，由此显露束缚形状。云「云口」者，指其中间部位。称「宝玉」者，谓头冠上所饰宝石，为「小宝玉」意。皮革者，谓制皮者，本为狐皮，由此作成种子狐皮饰。余若诸般种子，如赤葵种、甘蔗种、乌头种、乌蒭种亦可用，因其坚固而应予珍惜，详见其收藏。
§17
17. Duggatito, saṃsārato ca niyyāti etenāti niyyānaṃ, saggamaggo, mokkhamaggo ca. Taṃ niyyānamarahati, tasmiṃ vā niyyāne niyuttā, taṃ vā niyyānaṃ phalabhūtaṃ etissāti niyyānikā, vacīduccaritakilesato niyyātīti vā niyyānikā ī-kārassa rassattaṃ, ya-kārassa ca ka-kāraṃ katvā. Anīya-saddo hi bahulā katvatthābhidhāyako. Cetanāya saddhiṃ samphappalāpavirati idha adhippetā. Tappaṭipakkhato aniyyānikā, samphappalāpo, tassā bhāvo aniyyānikattaṃ, tasmā aniyyānikattā.Tiracchānabhūtāti tirokaraṇabhūtā vibandhanabhūtā. Sopi nāmāti ettha nāma-saddo garahāyaṃ. Kammaṭṭhānabhāveti aniccatāpaṭisaṃyuttattā catusaccakammaṭṭhānabhāve. Kāmassādavasenāti kāmasaṅkhātaassādavasena. Saha atthenāti sātthakaṃ, hitapaṭisaṃyuttanti attho. Upāhanāti yānakathāsambandhaṃ sandhāya vuttaṃ. Suṭṭhu nivesitabboti suniviṭṭho. Tathā dunniviṭṭho. Gāma-saddena gāmavāsī janopi gahitoti āha ‘‘asukagāmavāsino’’tiādi.
第十七：云疾行及由轮回而去者，皆谓所谓「出离」，即由彼去往天道与解脱道。此出离犹有所承，就是出入其中的，或有依止、现实成果，此谓出离者。从语辞来说，出离亦可理解为出离语，乃以否定淫词之浊言而作「出」字。多义词语常有多种含义，须分解以明其意义。由意共语而制止杂言，在此起首作领导。就对立而言，非出离者为杂语，其状态即为杂乱无章，故谓其杂乱。意义为歪曲虚伪，谓转唱妄语也。于此，所谓名称乃为词名的曲解。所谓作业处者，指因无常而成处的四圣谛作业之境。谓因有欲受所摄，谓有以义为资粮。言「利益相应」意，即合意之意。何谓破坏，谓指承载车马之情节。云「安置应当善」指谓正确安顿。犹如安顿不善。又如以「村庄声」言农住者，谓有曰「不善村庄住民」等。
Sūrakathāti ettha sūra-saddo vīravācakoti dasseti ‘‘sūro ahosī’’ti iminā. Visikhā nāma maggasanniveso, idha pana visikhāgahaṇena tannivāsinopi gahitā ‘‘sabbo gāmo āgato’’tiādīsu viya, tenevāha ‘‘saddhā pasannā’’tiādi.
「勇士语」者，此谓「勇者」言辞，表示勇敢气概，意即「他曾为勇者」之意。名为「道场」者，谓道之所在，惟此处因道场门禁而居者亦有牢守，如论云「众乡入来」等，故意谓「信心清净」也。
Kumbhassa ṭhānaṃ nāma udakaṭṭhānanti vuttaṃ ‘‘udakaṭṭhānakathā’’ti. Udakatitthakathātipi vuccati tattheva samavarodhato. Apica kumbhassa karaṇaṭṭhānaṃ kumbhaṭṭhānaṃ. Tadapadesena pana kumbhadāsiyo vuttāti dasseti ‘‘kumbhadāsikathā vā’’ti iminā. Pubbe petā kālaṅkatāti pubbapetā. ‘‘Peto pareto kālaṅkato’’ti hi pariyāyavacanaṃ. Heṭṭhā vuttanayamatidisituṃ ‘‘tatthā’’tiādi vuttaṃ.
「壶所」指水壶之所，谓水壶所处之处，称之为「水壶场所」也。又谓水寺等亦是同理，此地以其聚合而成。又谓水壶之握处称为水壶柄。就其类而言，谓施供养者此谓「供养壶说」也。先谓饿鬼为先饿鬼，此名义也。谓饿鬼转生为轮回饿鬼，此为同义转述。为表述过多，故有「是处」等语言。
Purimapacchimakathāhi vimuttāti idhāgatāhi purimāhi, pacchimāhi ca kathāhi vimuttā. Nānāsabhāvāti atta-saddassa sabhāvapariyāyabhāvamāha. Asukena nāmāti pajāpatinā brahmunā, issarena vā. Uppattiṭhitisambhārādivasena lokaṃ akkhāyati etāyāti lokakkhāyikā, sā pana lokāyatasamaññe vitaṇḍasatthe nissitā sallāpakathāti dasseti ‘‘lokāyatavitaṇḍasallāpakathā’’ti iminā. Lokā bālajanā āyatanti ettha ussahanti vādassādenāti lokāyataṃ, loko vā hitaṃ na yatati na īhati tenāti lokāyataṃ. Tañhi ganthaṃ nissāya sattā puññakiriyāya cittampi na uppādenti . Aññamaññaviruddhaṃ, saggamokkhaviruddhaṃ vā kathaṃ tanonti etthāti vitaṇḍo, viruddhena vā vādadaṇḍena tāḷenti ettha vādinoti vitaṇḍo, sabbattha niruttinayena padasiddhi.
前后话题分明，谓前之与后之语皆解脱。所言「各类本性」者，谓字义具多样本性。名「易生」者，谓由婆罗门及尊者女施主而生。由产生与灭亡及诸缘聚故，称谓「世界毁灭」。又云此地论曰，针对世俗论者之诽谤闲谈，显为「世俗诽谤闲语」之谓。谓世人愚昧退让，即谓争辩无益，言「世俗常不努力与不守志」也。因之人众因善业与念念无生。彼此间不相违，是谓与天道解脱无违背。试看彼等书籍，断无相悖之处。谓以诽谤反驳诽谤，故争者为辩手，遍处皆以辞说断论。
Sāgaradevena khatoti ettha sāgararañño puttehi khatotipi vadanti. Vijjati pavedanahetubhūtā muddhā yassāti samuddo dha-kārassa da-kāraṃ katvā, saha-saddo cettha vijjamānatthavācako ‘‘salomakosapakkhako’’tiādīsu viya. Bhavoti vuddhi bhavati vaḍḍhatīti katvā. Vibhavoti hāni tabbirahato. Dvandato pubbe suyyamāno itisaddo paccekaṃ yojetabboti āha ‘‘iti bhavo iti abhavo’’ti. Yaṃ vā taṃ vāti yaṃ kiñci, atha taṃ aniyamanti attho. Abhūtañhi aniyamatthaṃ saha vikappena yaṃtaṃ-saddehi dīpenti ācariyā. Apica bhavoti sassato. Abhavoti ucchedo. Bhavoti vā kāmasukhaṃ. Abhavoti attakilamatho.
言如大海之主，大海王子中谓「海主」者。因波浪激荡生由原因，被称作海之起声。连声是谓此中词汇意义，呈现如「大浪侧翼快船」等。谓「有」即增益、增长；谓「无」即丧失、止息。对立者在前行中调和以此曰「有是、有非是」。此言「与彼相连」意谓限制，谕其词说岂非持续不息？谓无为即是尽灭。谓有即为欲乐；谓无即为自我苦恼。
Iti imāya chabbidhāya itibhavābhavakathāya saddhiṃ bāttiṃsa tiracchānakathā nāma honti. Atha vā pāḷiyaṃ sarūpato anāgatāpi araññapabbatanadīdīpakathā iti-saddena saṅgahetvā battiṃsa tiracchānakathāti vuccanti. Pāḷiyañhi ‘‘iti vā’’ti ettha iti-saddo pakārattho, vā-saddo vikappanattho. Idaṃ vuttaṃ hoti ‘‘evaṃpakāraṃ, ito aññaṃ vā tādisaṃ niratthakakathaṃ anuyuttā viharantī’’ti, ādiattho vā iti-saddo iti vā iti evarūpā ‘‘naccagītavāditavisūkadassanā paṭivirato’’tiādīsu (dī. ni. 1.10, 164; ma. ni. 1.293, 411; 2.11, 418; 3.14, 102; a. ni. 10.99) viya, iti evamādiṃ aññampi tādisaṃ kathamanuyuttā viharantīti attho.
如此,连同这六种「如是有无之论」,共有三十二种畜生论。或者,于巴利原文中,虽未明文列出的林野、山岳、河流、岛屿之论,亦以「如是」一词摄入,总称三十二种畜生论。盖于巴利原文「如是或」一语中,「如是」一词含「种类」之义,「或」一词含「选择」之义。其意为:「住于如此种类之无义利语,或其他类似之无义利语。」又,「如是」一词亦可作「等」义,如「离观舞歌乐戏等」诸处所示,其意为:住于如是等种种类似之论说。
§18
18. Viruddhassa gahaṇaṃ viggaho, so yesanti viggāhikā, tesaṃ tathā, viruddhaṃ vā gaṇhāti etāyāti viggāhikā, sāyeva kathā tathā. Sārambhakathāti upārambhakathā. Sahitanti pubbāparāviruddhaṃ. Tatoyeva siliṭṭhaṃ. Taṃ pana atthakāraṇayuttatāyāti dassetuṃ ‘‘atthayuttaṃ kāraṇayuttanti attho’’ti vuttaṃ. Nti vacanaṃ. Parivattitvā ṭhitaṃ sapattagato asamattho yodho viya na kiñci jānāsi, kintu sayameva parājesīti adhippāyo. Vādo dosoti pariyāyavacanaṃ. Tathā caravicarāti. Tattha tatthāti tasmiṃ tasmiṃ ācariyakule. Nibbedhehīti mayā ropitaṃ vādaṃ vissajjehi.
执取相违之事称为「诤」,凡有此诤者称为「诤论者」,其所行亦如是;或以此执取相违之事,故称「诤论」,其论亦如是。「争论之语」者,即挑衅之语。「相应」者,即前后不相违背。由此而生顺畅。为显示其具有义理与因由,故言「具义、具因之意」。「否」字为语词。如同转身而立、陷入敌阵、无力应战之士兵,意谓:汝非不知,实乃自取败北。「论」与「过失」为同义词。「如此行走游走」者,「于彼彼处」即于各各师承传统之处。「以驳斥」者,即请解除我所立之论题。
§19
19. Dūtassa kammaṃ dūteyyaṃ, tassa kathā tathā, tassaṃ. Idha, amutrāti upayogatthe bhummavacanaṃ, tenāha ‘‘asukaṃ nāma ṭhāna’’nti. Vitthārato vinicchayo vinayaṭṭhakathāyaṃ (pārā. aṭṭha. 436-437) vuttoti saṅkhepato idha dassetuṃ ‘‘saṅkhepato panā’’tiādi vuttaṃ. Gihisāsananti yathāvuttaviparītaṃ sāsanaṃ. Aññesanti gihīnaññeva.
使者之职事称为「使命」,其所论之语亦如是,即「使命之语」。「此处、彼处」为用格意义之处所格,故言「某某名处」。详细抉择已于律藏注疏中述及,故此处为示简略,乃言「然简略而言」等。「在家教令」者,即与上述相反之教令。「其他人」者,即在家人之外的其他在家人。
§20
20.Tividhenāti sāmantajappanairiyāpathasannissitapaccayapaṭisevanabhedato tividhena. Vimhāpayantīti ‘‘ayamacchariyapuriso’’ti attani paresaṃ vimhayaṃ sampahaṃsanaṃ acchariyaṃ uppādenti. Vipubbañhi mhi-saddaṃ sampahaṃsane vadanti saddavidū. Sampahaṃsanākāro ca acchariyaṃ. Lapantīti attānaṃ vā dāyakaṃ vā ukkhipitvā yathā so kiñci dadāti, evaṃ ukkācetvā ukkhipanavasena dīpetvā kathenti. Nimittaṃ sīlametesanti nemittikāti taddhitavasena tassīlattho yathā ‘‘paṃsukūliko’’ti (mahāni. 52) apica nimittena vadanti, nimittaṃ vā karontīti nemittikā. Nimittanti ca paresaṃ paccayadānasaññuppādakaṃ kāyavacīkammaṃ vuccati. Nippeso nippisanaṃ cuṇṇaṃ viya karaṇaṃ. Nippisantīti vā nippesā, nippesāyeva nippesikā, nippisanaṃ vā nippeso, taṃ karontītipi nippesikā. Nippeso ca nāma bhaṭapuriso viya lābhasakkāratthaṃ akkosanakhuṃsanuppaṇḍanaparapiṭṭhimaṃsikatā. Lābhena lābhanti ito lābhena amutra lābhaṃ. Nijigīsanti magganti pariyesantīti pariyāyavacanaṃ. Kuhakādayo saddā kuhānādīni nimittaṃ katvā taṃsamaṅgipuggalesu pavattāti āha ‘‘kuhanā…pe… adhivacana’’nti. Aṭṭhakathañcāti taṃtaṃpāḷisaṃvaṇṇanābhūtaṃ porāṇaṭṭhakathañca.
「以三种」者,即以旁语暗示、以威仪依止、以受用资具三种区分。「令人惊叹」者,即令他人对自己生起「此人真是奇特之人」的惊叹与赞赏之心,令人产生惊奇。精通语言者说,「惊」字前加「令」字,含赞叹之义,而赞叹之相即为惊奇。「称扬」者,即抬高自己或施主,使其有所给予,如此夸赞抬举、彰显而说。「以相为戒行者」称为「相士」,此为派生词,含「以此为习性」之义,如「拾粪衣者」之例;又,以相暗示,或作相之举,亦称「相士」。所谓「相」,即能令他人生起给予资具之想的身语行为。「压榨」即如研磨成粉般的行为。「压榨者」即行压榨之人,「压榨」即压榨之事,行此事者亦称「压榨者」。所谓「压榨」,即如雇佣之人为求利养恭敬而辱骂、讥讽、嘲弄、背后中伤他人之行为。「以利求利」者,即以此处之利求彼处之利。「寻求」与「搜寻」为同义词。「欺诳」等词,以欺诳等为相,用于具有此等行为之人,故言「欺诳……乃至……异名」。「注疏」者,即属于各该巴利原文之解说的古注疏。
Majjhimasīlavaṇṇanā niṭṭhitā. · 中戒之解释已毕。
Mahāsīlavaṇṇanā大戒品释
§21
21. Aṅgāni ārabbha pavattattā aṅgasahacaritaṃ satthaṃ ‘‘aṅga’’nti vuttaṃ uttarapadalopena vā. Nimittanti etthāpi eseva nayo, tenāha ‘‘hatthapādādīsū’’tiādi. Keci pana ‘‘aṅganti aṅgavikāraṃ paresaṃ aṅgavikāradassanenāpi lābhālābhādivijānana’’nti vadanti. Nimittasatthanti nimittena sañjānanappakāradīpakaṃ satthaṃ, taṃ vatthunā vibhāvetuṃ ‘‘paṇḍurājā’’tiādimāha. Paṇḍurājāti ca ‘‘dakkhiṇārāmādhipati’’ icceva vuttaṃ. Sīhaḷadīpe dakkhiṇārāmanāmakassa saṅghārāmassa kārakoti vadanti. ‘‘Dakkhiṇamadhurādhipatī’’ti ca katthaci likhitaṃ, dakkhiṇamadhuranagarassa adhipatīti attho. Muttāyoti muttikā. Muṭṭhiyāti hatthamuddāya. Gharagolikāyāti sarabunā. So ‘‘muttā’’ti saññānimittenāha, saṅkhyānimittena pana ‘‘tisso’’ti.
因依托肢体而运行,故与肢体相关联之术,以省略后分复合词的方式,称为「肢体」。「相」于此处亦同此理,故言「手足等」。然有人说:「肢体」者,即肢体之变异,亦即藉由观察他人肢体之变异而知晓得失等事。「相术」者,即阐明藉由相来识别之方法的术数,为以事例加以说明,故举「般度王」等。「般度王」者,即所谓「南园之主」。据说,此乃锡兰岛上名为「南园」之僧院的建造者。某处亦写作「南马杜拉之主」,意为南方马杜拉城之主。「珍珠」者,即珠宝。「以拳」者,即以手印。「壁虎」者,即蜥蜴。彼以「珍珠」为识别之相而言,以数量之相则言「三」。
‘‘Mahantāna’’nti etena appakaṃ nimittameva, mahantaṃ pana uppādoti nimittuppādānaṃ visesaṃ dasseti. Uppatitanti uppatanaṃ. Subhāsubhaphalaṃ pakāsento uppajjati gacchatīti uppādo, uppātopi, subhāsubhasūcikā bhūtavikati. So hi dhūmo viya aggissa kammaphalassa pakāsanamattameva karoti, na tu tamuppādetīti. Idanti idaṃ nāma phalaṃ. Evanti iminā nāma ākārena. Ādisantīti niddisanti. Pubbaṇhasamayeti kālavasena. Idaṃ nāmāti vatthuvasena vadati. Yo vasabhaṃ, kuñjaraṃ, pāsādaṃ, pabbataṃ vā āruḷhamattānaṃ supine passati, tassa ‘‘idaṃ nāma phala’’ntiādinā hi vatthukittanaṃ hoti. Supinakanti supinasatthaṃ. Aṅgasampattivipattidassanamattena pubbe ‘‘aṅga’’nti vuttaṃ, idha pana mahānubhāvatādinipphādakalakkhaṇavisesadassanena ‘‘lakkhaṇa’’nti ayametesaṃ viseso, tenāha ‘‘iminālakkhaṇenā’’tiādi. Lakkhaṇanti hi aṅgapaccaṅgesu dissamānākāravisesaṃ sattisirivacchagadāpāsādādikamadhippetaṃ taṃ taṃ phalaṃ lakkhīyati anenāti katvā, satthaṃ pana tappakāsanato lakkhaṇaṃ. Āhateti purāṇe. Anāhateti nave. Ahateti pana pāṭhe vuttavipariyāyena attho. Ito paṭṭhāyāti devarakkhasamanussādibhedena yathāphalaṃ parikappitena vividhavatthabhāge ito vā etto vā sañchinne idaṃ nāma bhogādiphalaṃ hoti. Evarūpena dārunāti palāsasiriphalādidārunā, tathā dabbiyā. Yadi dabbihomādīnipi aggihomāneva , atha kasmā visuṃ vuttānīti āha ‘‘evarūpāyā’’tiādi. Dabbihomādīni homopakaraṇādivisesehi phalavisesadassanavasena vuttāni, aggihomaṃ pana vuttāvasesasādhanavasena vuttanti adhippāyo. Tenāha ‘‘dabbihomādīnī’’tiādi.
「大者」一语,显示相之征兆虽微小,然所生之果却重大,此乃显示征兆生起之殊胜。「飞起」者,即腾飞之事。能显示吉凶之果而生起、运行者称为「征兆」,亦称「异象」,乃吉凶之预兆,为事物之变异。其如烟之于火,仅是业果之显示,而非业果之制造者。「此」者,即名为此之果报。「如此」者,即以此名之方式。「指示」者,即指明。「于午前时」者,依时间而言。「名为此」者,依事物而言。凡于梦中见自己骑乘公牛、大象、楼阁或山岳者,即以「名为此果报」等方式列举事物。「梦术」者,即梦境之术数。前文以仅显示肢体之具足与缺失而言「肢体」,此处则以显示大威德等成就之特征殊胜而言「相」,此乃二者之区别,故言「以此相」等。所谓「相」,即于肢体支分上所见之特殊形貌,如剑、吉祥草、海螺、棍棒、楼阁等,以此可识别各该果报,而术数则因阐明此等,故称「相术」。「旧」者,即古旧之物。「新」者,即新制之物。然于另一读法中,其义与所述相反。「从此以往」者,即依天护、人等各类区分,按各自果报所设想的种种事物部分,于此处或彼处截断,则得名为此之财富等果报。「以如此之木」者,即以波罗娑、娑罗、果树等之木;盛食器亦如是。若盛食器祭火等亦属火祭,为何另行列出?故言「以如此之」等。盛食器祭火等,乃依祭火器具等之差异以显示果报之差异而列出,而火祭则作为其余所述方法之总括而列出,此为其意趣。故言「盛食器祭火等」。
Kuṇḍakoti taṇḍulakhaṇḍaṃ, tilassa idanti telaṃ, samāsataddhitapadāni pasiddhesu sāmaññabhūtānīti visesakaraṇatthaṃ ‘‘tilatelādika’’nti vuttaṃ. Pakkhipananti pakkhipanatthaṃ. ‘‘Pakkhipanavijja’’ntipi pāṭho, pakkhipanahetubhūtaṃ vijjanti attho. Dakkhiṇakkhakajaṇṇulohitādīhīti dakkhiṇakkhakalohitadakkhiṇajaṇṇulohitādīhi. ‘‘Pubbe’’tiādinā aṅgaaṅgavijjānaṃ visesadassanena punaruttabhāvamapaneti. Aṅgulaṭṭhiṃ disvāti aṅgulibhūtaṃ, aṅguliyā vā jātaṃ aṭṭhiṃ passitvā, aṅgulicchavimattaṃ apassitvā tadaṭṭhivipassanavaseneva byākarontīti vuttaṃ hoti. ‘‘Aṅgalaṭṭhinti sarīra’’nti (dī. ni. ṭī. 1.21) pana ācariyadhammapālattherena vuttaṃ, evaṃ sati aṅgapaccaṅgānaṃ viruhanabhāvena laṭṭhisadisattā sarīrameva aṅgalaṭṭhīti viññāyati. Kulaputtoti jātikulaputto, ācārakulaputto ca. Disvāpīti ettha api-saddo adisvāpīti sampiṇḍanattho. Abbhino satthaṃ abbheyyaṃ. Māsurakkhena kato gantho māsurakkho. Rājūhi paribhūttaṃ satthaṃ rājasatthaṃ. Sabbānipetāni khattavijjāpakaraṇāni. Siva-saddo santiatthoti āha ‘‘santikaraṇavijjā’’ti, upasaggūpasamanavijjāti attho. Sivā-saddameva rassaṃ katvā evamahāti sandhāya ‘‘siṅgālarutavijjā’’ti vadanti, siṅgālānaṃ rute subhāsubhasañjānanavijjāti attho. ‘‘Bhūtavejjamantoti bhūtavasīkaraṇamanto. Bhūrighareti antopathaviyaṃ kataghare, mattikāmayaghare vā. ‘‘Bhūrivijjā sassabuddhikaraṇavijjā’’ti sārasamāse. Sappāvhāyanavijjāti sappāgamanavijjā. Visavantameva vāti visavamānameva vā. Bhāvaniddesassa hi māna-saddassa antabyappadeso. Yāya karonti, sā visavijjāti yojanā. ‘‘Visatantrameva vā’’tipi pāṭho. Evaṃ sati sarūpadassanaṃ hoti, visavicāraṇaganthoyevāti attho. Tantranti hi ganthassa parasamaññā. Sapakkhakaapakkhakadvipadacatuppadānanti piṅgalamakkhikādisapakkhakagharagolikādiapakkhakadevamanussacaṅgorādidvipada- kaṇṭasasajambukādicatuppadānaṃ . Rutaṃ vassitaṃ. Gataṃ gamanaṃ, etena ‘‘sakuṇavijjā’’ti idha migasaddassa lopaṃ, nidassanamattaṃ vā dasseti. Sakuṇañāṇanti sakuṇavasena subhāsubhaphalassa jānanaṃ. Nanu sakuṇavijjāya eva vāyasavijjāpaviṭṭhāti āha ‘‘taṃ visuññeva sattha’’nti. Taṃtaṃpakāsakasatthānurūpavasena hi idha tassa tassa vacananti daṭṭhabbaṃ.
「糠末」者,米粒之碎屑也;「芝麻之此」者,即芝麻之油也。此等复合词与派生词,于通俗语义中已属众所周知之普通概念,故为示其特殊性,乃说「芝麻油等」。「投入」者,表投入之义。亦有「投入明咒」之读法,其义为:作为投入之因缘的明咒。「右锁骨、膝盖血等」者,即右锁骨之血、右膝盖之血等。以「前述」等语,通过逐一展示肢体相术各自的特殊性,从而消除重复之嫌。「见指骨」者,谓见属于手指之骨、或从手指所生之骨,而未见手指皮肤之厚薄,故说:仅凭观察该骨而作出判断。然而,法护长老曾说「指骨即身体」,若如此,则因肢体各部分如杖般生长之故,身体本身即被理解为「肢杖」。「良家子」者,谓出身于良好种姓之家者,以及出身于品行端正之家者。「见了也」,此处「也」字含摄「未见也」之义,起总括之用。「刀」之正确形式为「应刺之物」。以扁豆皮所作之结,称为「扁豆皮结」。曾被诸王使用之刀,称为「王刀」。以上这些皆属武士明术之典籍。「吉祥」一词含「平息」之义,故说「息灾明咒」,其义为消除灾祸之明咒。将「吉祥」一词径作短音,如此连读,故说「豺狼鸣叫明咒」,其义为:由豺狼鸣叫辨知吉凶之明咒。「鬼神医咒」者,降伏鬼神之咒也。「地下室」者,于地中所建之室,或以泥土所造之室。「地下明咒」,于简略复合词中,义为「使谷物丰收之明咒」。「蛇召唤明咒」者,使蛇前来之明咒也。「或正在流毒者」,此乃表示「流毒」之词中「正在」一词的内部替换。其句式为:凭借此术而施为者,即为「毒明咒」。亦有「或毒典籍」之读法。若如此,则呈现其本来面目:义为专门研究毒之典籍。「典籍」一词,乃是「著作」的另一种称谓。「有翼者、无翼者、两足者、四足者」者,即:蚊虻等有翼者、壁虎等无翼者、天人、人类、鹤等两足者、荆棘兔、豺狼等四足者。「鸣」者,叫声也;「行」者,行走也。以此表明:「禽鸟明咒」一词中,「兽」字被省略,或仅作举例示范。「禽鸟之智」者,凭借禽鸟辨知吉凶之果报的知识。然而,乌鸦明咒岂非已包含于禽鸟明咒之中?故说「彼乃另立之典籍」。应知:此处各典籍之名称,乃依各自所阐明之典籍的相应体例而立。
Paripakkagatabhāvo attabhāvassa, jīvitakālassa ca vasena gahetabboti dasseti ‘‘idānī’’tiādinā. Ādiṭṭhañānanti ādisitabbassa ñāṇaṃ. Sararakkhaṇanti sarato attānaṃ, attato vā sarassa rakkhaṇaṃ. ‘‘Sabbasaṅgāhika’’nti iminā miga-saddassa sabbasakuṇacatuppadesu pavattiṃ dasseti, ekasesaniddeso vā esa catuppadesveva miga-saddassa niruḷhattā. Sabbesampi sakuṇacatuppadānaṃ rutajānanasatthassa migacakkasamaññā, yathā taṃ subhāsubhajānanappakāre sabbato bhadraṃ cakkādisamaññāti āha ‘‘sabba…pe… vutta’’nti.
「成熟已逝之状态」,应就自身与寿命两方面来理解,以「如今」等语示之。「预示之智」者,应被预示之事的知识也。「保护自身」者,从自身保护自身,或从自身保护自身之义。以「总括一切」之语,表明「兽」字通行于一切禽鸟与四足动物,或此乃一语代余之表述,因「兽」字本已确立于四足动物之中。一切禽鸟与四足动物鸣叫知识之典籍,总称为「兽轮」,犹如该辨知吉凶之方法中,从各方面皆为吉祥者称为「轮」等,故说「一切……乃至……所说」。
§22
22.‘‘Sāmino’’tiādi pasaṭṭhāpasaṭṭhakāraṇavacanaṃ. Lakkhaṇanti tesaṃ lakkhaṇappakāsakasatthaṃ. Pārisesanayena avasesaṃ āvudhaṃ. ‘‘Yamhi kule’’tiādinā imasmiṃ ṭhāne tathājānanahetu eva sesaṃ lakkhaṇanti dasseti. Ayaṃ visesoti ‘‘lakkhaṇa’’nti heṭṭhā vuttā lakkhaṇato viseso. Tadatthāvikaraṇatthaṃ ‘‘idañcettha vatthū’’ti vuttaṃ aggiṃ dhamamānanti aggiṃ mukhavātena jālentaṃ. Makkhesīti vināseti. Piḷandhanakaṇṇikāyāti kaṇṇālaṅkārassa. Gehakaṇṇikāyāti gehakūṭassa, etena ekasesanayaṃ, sāmaññaniddesaṃ vā upetaṃ. Kacchapalakkhaṇanti kummalakkhaṇaṃ. Sabbacatuppadānanti miga-saddassa catuppadavācakattamāha.
「主人」等语,乃说明称赞与不称赞之原因。「相」者,阐明彼等之相的典籍也。依余剩原则,其余为武器。以「于某族中」等语,表明在此处,正是因为如此了知,其余才称为「相」。「此特殊之处」者,相对于下文所说之「相」的特殊性。为阐明其义,故说「此处之依据为此」。「吹火」者,以口中之气点燃火也。「涂抹」者,毁坏也。「耳饰之耳」者,耳部装饰品也。「房屋之耳」者,房屋之顶角也,以此表明一语代余之原则,或通称之表述。「龟之相」者,鳖之相也。「一切四足动物」,表明「兽」字具有指称四足动物之义。
§23
23.Asukadivaseti dutiyātatiyāditithivasena vuttaṃ. Asukanakkhattenāti assayujabharaṇīkattikārohaṇīādinakkhattayogavasena. Vippavutthānanti vippavasitānaṃ sadesato nikkhantānaṃ. Upasaṅkamanaṃ upayānaṃ. Apayānaṃ paṭikkamanaṃ. Dutiyapadepīti ‘‘bāhirānaṃ raññaṃ…pe… bhavissatī’’ti vutte dutiyavākyepi. ‘‘Abbhantarānaṃ raññaṃ jayo’’tiādīhi dvīhi vākyehi vuttā jayaparājayā pākaṭāyeva.
「某日」者,依第二日、第三日等日期而说。「某星宿」者,依与室女、昴宿、昴星团、毕宿等星宿相合而说。「离去者」者,已离开本国而出走者。「前往」者,趋近也;「离去」者,退回也。「于第二句中也」者,即在说「外方诸王……将会……」的第二句话中。由「内方诸王之胜利」等两句话所说的胜负,已是显而易见之事。
§24
24.Rāhūti rāhu nāma asurissaro asurarājā. Tathā hi mahāsamayasutte asuranikāye vuttaṃ –
「罗睺」者,名为罗睺的阿修罗主、阿修罗王也。如《大集会经》中,于阿修罗众中所说——
‘‘Satañca baliputtānaṃ, sabbe verocanāmakā;
「百位跋利之子,皆名毗罗遮那;
Sannayhitvā balisenaṃ, rāhubhaddamupāgamu’’nti. (dī. ni. 2.339);
「束缚巴离军,前往拉胡跋德罗」。
Tassa candimasūriyānaṃ gahaṇaṃ saṃyuttanikāye candimasuttasūriyasuttehi dīpetabbaṃ. Iti-saddo cettha ādiattho ‘‘candaggāhādayo’’ti vuttattā, tena sūriyaggāhanakkhattaggāhā saṅgayhanti. Tasmā candimasūriyānamiva nakkhattānampi rāhunā gahaṇaṃ veditabbaṃ. Tato eva hi ‘‘api cā’’tiādinā nakkhattagāhe dutiyanayo vutto. Aṅgārakādigāhasamāyogopīti aggahitaggahaṇena aṅgārakasasiputtasūragarusukkaravisutaketusaṅkhātānaṃ gāhānaṃ samāyogo api nakkhattagāhoyeva saha payogena gahaṇato. Sahapayogopi hi vedasamayena gahaṇanti vuccati. Ukkānaṃ patananti ukkobhāsānaṃ patanaṃ. Vātasaṅghātesu hi vegena aññamaññaṃ saṅghaṭṭentesu dīpikobhāso viya obhāso uppajjitvā ākāsato patati, tatrāyaṃ ukkāpātavohāro. Jotisatthepi vuttaṃ –
彼对日月之执取,应以《相应部》之《月经》《日经》阐明。此处「伊帝」一词具「等」义,因说「月食等」故,由此摄取日食、星宿食。是故应知拉胡对星宿之执取亦如日月。正由此故,以「又」等语说星宿食之第二法。「火星等食之结合」者,由未执取之执取,火星、土星、木星、金星、水星、彗星诸食之结合,亦即星宿食,因与作用俱而执取故。与作用俱者,依吠陀传统亦称为执取。「流星之坠落」者,流星光辉之坠落。于风聚中,以速力互相撞击时,如灯光之光辉生起而从空中坠落,此处有流星坠落之说法。于《占星论》中亦说:「大焰与干尖,赤青焰炽然;一人量为度,流星种种相」。「方位之扰乱」者,诸方位之震动,彼以相似相示之:「如火焰烟焰等之扰乱状」,以此语,火焰烟焰等之多种显现,即名为方位燃烧,如是所说。彼即世人称为「烟彗」。于《占星论》中亦说:「如彗星有焰,光显灾异相」。
‘‘Mahāsikhā ca sukkhaggā-rattānilasikhojjalā;
『大焰者，以干燥之物为燃料，以红风之焰而明灼；』
Porisī ca pamāṇena, ukkā nānāvidhā matā’’ti.
『人形之火炬，以人之身量为准，火炬之种类则有多种多样』——
Disākālusiyanti disāsu khobhanaṃ, taṃ sarūpato dasseti ‘‘aggisikhadhūmasikhādīhi ākulabhāvo viyā’’ti iminā, aggisikhadhūmasikhādīnaṃ bahudhā pātubhāvo eva disādāho nāmāti vuttaṃ hoti. Tadeva ‘‘dhūmaketū’’ti lokiyā vadanti. Vuttañca jotisatthe –
『方位混乱』者，即诸方位之扰动也。以「如火焰烟柱等之纷乱状」一语，就其实相而示之——谓火焰、烟柱等多方显现，即所谓「方位燃烧」也。此即世人所称之「彗星」。星象书中亦有说云：
‘‘Ketu viya sikhāvatī, joti uppātarūpinī’’ti.
「如彗，有焰者，光为异象之相。」
Sukkhavalāhakagajjananti vuṭṭhimantarena vāyuvegacalitassa valāhakassa nadanaṃ. Yaṃ lokiyā ‘‘nighāto’’ti vadanti. Vuttañca jotisatthe –
「干云雷鸣」者,无雨之云被风力激动而发出的响声。世俗称之为「霹雳」。于占星论中亦说:
‘‘Yadāntalikkhe balavā, māruto mārutāhato;
「当空中强风被风所击,」
Patatyadho sa nīghāto, jāyate vāyusambhavo’’ti.
「彼霹雳坠落而下,由风而生。」
Udayananti lagganamāyūhanaṃ.
「升起」者,上升、聚集之义。
‘‘Yadodeti tadā laganaṃ, rāsīnamanvayaṃ kamā’’ti –
「当其升起时即为上升,诸宫次第而行」
Hi vuttaṃ. Atthaṅgamanampi tato sattamarāsippamāṇavasena veditabbaṃ. Abbhā dhūmo rajo rāhūti imehi catūhi kāraṇehi avisuddhatā. Tabbinimuttatā vodānaṃ. Vuttañca ‘‘cattārome bhikkhave, candimasūriyānaṃ upakkilesā, yehi upakkilesehi upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti. Katame cattāro? Abbhā bhikkhave, candimasūriyānaṃ upakkilesā, yena…pe… dhūmo…pe… rajo…pe… rāhu bhikkhave…pe… ime kho…pe… na virocantī’’ti (a. ni. 4.50).
如是所说。没落亦应从彼以七宫之量而知。「云、烟、尘、罗睺」者,以此四因而不清净。脱离彼等即为清澈。亦说:「诸比库,有此四种日月之随烦恼,被此等随烦恼所染污,日月不热、不照、不辉。何为四者?诸比库,云是日月之随烦恼,以此……烟……尘……诸比库,罗睺……此等……不辉。」
§25
25.Devassāti meghassa. Dhārānuppavecchanaṃ vassanaṃ. Avaggāhoti dhārāya avaggahaṇaṃ duggahaṇaṃ, tenāha ‘‘vassavibandho’’ti. Hatthamuddāti hatthena adhippetaviññāpanaṃ, taṃ pana aṅgulisaṅkocanena gaṇanāyevāti ācariyadhammapālattherena (dī. ni. ṭī. 1.21) vuttaṃ. Ācariyasāriputtattherena pana ‘‘hatthamuddā nāma aṅgulipabbesu saññaṃ ṭhapetvā gaṇanā’’ti dassitā. Gaṇanā vuccati acchiddakagaṇanā parisesañāyena, sā pana pādasikamilakkhakādayo viya ‘‘ekaṃ dve’’tiādinā navantavidhinā nirantaragaṇanāti veditabbā. Samūhanaṃ saṅkalanaṃ visuṃ uppādanaṃ apanayanaṃ paṭuppādanaṃ [saṭuppādanaṃ (aṭṭhakathāyaṃ)] ‘‘saduppādana’’ntipi paṭhanti, sammā uppādananti attho. Ādi-saddena vokalanabhāgahārādike saṅgaṇhāti. Tattha vokalanaṃ visuṃ samūhakaraṇaṃ, vomissananti attho. Bhāgakaraṇaṃ bhāgo. Bhuñjanaṃ vibhajanaṃ hāro. Sāti yathāvuttā piṇḍagaṇanā disvāti ettha diṭṭhamattena gaṇetvāti attho gahetabbo.
『天』者，云也。『降下水流』即降雨。『阻塞』者，谓水流被遮阻、受阻难行，故曰「雨障」。『手印』者，以手表达意图之示意，然此不过以屈指计数而已——此为法护长老（《长部注疏》一·二一）之说。沙利子长老则示曰：「所谓手印，乃于指节上作记号而计数。」所谓「计数」，指不间断之计数，以余数法行之；此应知如同步骤计数、里程计数等，以「一、二」等九类方式连续计数。『汇总』即加法；『分别显出』即各别生起；『减去』即减法；『正确生起』一词，亦有读作「妥当生起」者，义为正确产生。以「等」字摄入分组、除法等。其中，『分组』即各别成堆，义为区分混合；『分份』即分部；『享用』『分割』即除法。『此』即上述之整体计数。「见已」一处，应取义为「见到即行计数」。
Paṭibhānakavīti ettha aṅguttarāgame (a. ni. 4.231) vuttānanti seso, kavīnaṃ kabyakaraṇanti sambandho, etena kavīhi kataṃ, kavīnaṃ vā idaṃ kāveyyanti atthaṃ dasseti. ‘‘Attano cintāvasenā’’tiādi tesaṃ sabhāvadassanaṃ. Tathā hi vatthuṃ, anusandhiñca sayameva cirena cintetvā karaṇavasena cintākavi veditabbo. Kiñci sutvā sutena asutaṃ anusandhetvā karaṇavasena sutakavi, kiñci atthaṃ upadhāretvā tassa saṅkhipanavitthāraṇādivasena atthakavi, yaṃ kiñci parena kataṃ kabbaṃ vā nāṭakaṃ vā disvā taṃsadisameva aññaṃ attano ṭhānuppattikapaṭibhānena karaṇavasena paṭibhānakavīti. Nti tamatthaṃ. Tappaṭibhāganti tena diṭṭhena sadisaṃ. ‘‘Kattabba’’nti ettha visesanaṃ, ‘‘karissāmī’’ti ettha vā bhāvanapuṃsakaṃ. Ṭhānuppattikapaṭibhānavasenāti kāraṇānurūpaṃ pavattanakañāṇavasena. Jīvikatthāyāti pakaraṇādhigatavaseneva vuttaṃ. Kavīnaṃ idanti kabyaṃ, yaṃ ‘‘gīta’’nti vuccati.
『即兴诗人』——此处应补「乃增支部（《增支部》四·二三一）所说」之语，与「诗人之作诗」相连属，以此显示：此乃诗人所作，或此乃诗人之诗作。「依自身思惟」等语，乃显其各自本质。盖就主题与脉络自行长思而后作者，应知为「思惟诗人」；听闻某事后，以所闻贯串未闻而作者，为「听闻诗人」；思量某义，就其略说、广说等而作者，为「义理诗人」；见他人所作之诗或戏剧，以当下生起之即兴应变，作出与之相似之另一作品者，为「即兴诗人」。「等」字摄彼义。『与彼相当』即与所见者相似。「应作」处为修饰语；「我将作」处为中性名词化之动词。『以当下生起之即兴应变』即以随因缘而运转之知见为依据。「为谋生故」一语，乃依文段所得之义而说。诗人之作品即诗歌，亦即所谓「歌咏」者。
§26
26. Pariggahabhāvena dārikāya gaṇhanaṃ āvāhanaṃ. Tathā dānaṃ vivāhanaṃ. Idha pana tathākaraṇassa uttarapadalopena niddeso, hetugabbhavasena vā, tenāha ‘‘imassa dārakassā’’tiādi. Itīti evaṃhontesu, evaṃbhāvato vā. Uṭṭhānanti khettādito uppannamāyaṃ. Iṇanti dhanavaḍḍhanatthaṃ parassa dinnaṃ pariyudañcanaṃ. Pubbe paricchinnakāle asampattepi uddharitamiṇaṃ uṭṭhānaṃ, yathāparicchinnakāle pana sampatte iṇanti keci, tadayuttameva iṇagahaṇeneva sijjhanato. Paresaṃ dinnaṃ iṇaṃ vā dhananti sambandho. Thāvaranti ciraṭṭhitikaṃ. Desantare diguṇatiguṇādigahaṇavasena bhaṇḍappayojanaṃ payogo. Tattha vā aññattha vā yathākālaparicchedaṃ vaḍḍhigahaṇavasena payojanaṃ uddhāro. ‘‘Bhaṇḍamūlarahitānaṃ vāṇijaṃ katvā ettakena udayena saha mūlaṃ dethā’ti dhanadānaṃ payogo, tāvakālikadānaṃ uddhāro’’tipi vadanti. Ajja payojitaṃ diguṇaṃ catuguṇaṃ hotīti yadi ajja payojitaṃ bhaṇḍaṃ, evaṃ aparajja diguṇaṃ, ajja catuguṇaṃ hotīti attho. Subhassa, subhena vā gamanaṃ pavattanaṃ subhago, tassa karaṇaṃ subhagakaraṇaṃ, taṃ pana piyamanāpassa, sassirīkassa vā karaṇamevāti āha ‘‘piyamanāpakaraṇa’’ntiādi. Sassirīkakaraṇanti sarīrasobhaggakaraṇaṃ. Vilīnassāti patiṭṭhahitvāpi paripakkamapāpuṇitvā vilopassa. Tathā paripakkabhāvena aṭṭhitassa. Pariyāyavacanametaṃ padacatukkaṃ. Bhesajjadānanti gabbhasaṇṭhāpanabhesajjassa dānaṃ. Tīhi kāraṇehīti ettha vātena, pāṇakehi vā gabbhe vinassante na purimakammunā okāso kato, tappaccayā eva kammaṃ vipaccati, sayameva pana kammunā okāse kate na ekantena vātā, pāṇakā vā apekkhitabbāti kammassa visuṃ kāraṇabhāvo vuttoti daṭṭhabbaṃ. Vinayaṭṭhakathāyaṃ (vi. aṭṭha. 2.185) pana vātena pāṇakehi vā gabbho vinassanto kammaṃ vinā na vinassatīti adhippāyena tamaññātra dvīhi kāraṇehīti vuttaṃ. Nibbāpanīyanti upasamakaraṃ. Paṭikammanti yathā te na khādanti, tathā paṭikaraṇaṃ.
以摄受之方式迎娶女子，称为「娶入」；相应地，以给予之方式嫁出，称为「嫁出」。此处以省略后词之方式叙述此行为，或以含摄因由之方式表达，故曰「此男子」等语。『如是』即于如此情况下，或由于如此状态。『所出』即从田地等产出之物。『债』即为增殖财富而借贷他人之钱财。有人认为：在原定期限未到时已被追回之债，称为「所出」；在原定期限届满时之债，称为「债」——此说实不妥当，因以「债」一词已能成立故。贷与他人之钱财或财物，与「债」相连属。『固定』者，长久存置之意。在他处以加倍、三倍等方式运用货物之投资，称为「放贷」；于彼处或他处按约定期限收取利息之运用，称为「生息」。亦有说：「向无本金者作贸易，给予资金并约定『以如此利润连同本金一并归还』，此为放贷；短期借贷为生息」。『今日所投之物明日加倍、四倍』——若今日所投之货物，则后日加倍，今日为四倍，此为其义。美好之行进、或以美好而行进者为「吉祥」，使其成就为「致吉祥」——此不过是使人可爱悦意，或使身体庄严之事，故曰「使可爱悦意」等。『使庄严』即使身体美丽。『已消散者』即虽已安住，但未达成熟而毁坏者；『如此成熟者』即以成熟状态而住者。此四词为同义语。『施药』即施与安置胎儿之药。『以三因』——此处谓：当胎儿因风或虫而坏灭时，非由先前之业所致机缘，乃以彼为缘，业方成熟；然当业自行造就机缘时，亦不必然须观待风或虫——应知此乃说业具有独立之因由。然而《律注疏》（《律注疏》二·一八五）则以「胎儿因风或虫而坏灭，离业则不坏灭」之意，于彼处说为「除此二因之外」。『使平息』即使之寂止。『对治』即使彼等不啃食之处置。
Bandhakaraṇanti yathā jiṃ cāletuṃ na sakkoti, evaṃ anāloḷitakaraṇaṃ. Parivattanatthanti āvudhādinā saha ukkhittahatthānaṃ aññattha parivattanatthaṃ, attanā gopitaṭṭhāne akhipetvā parattha khipanatthanti vuttaṃ hoti. Khipatīti ca aññattha khipatīti attho. Vinicchayaṭṭhāneti aḍḍavinicchayaṭṭhāne. Icchitatthassa devatāya kaṇṇe kathanavasena jappanaṃ kaṇṇajappananti ca vadanti. Devataṃ otāretvāti ettha mantajappanena devatāya otāraṇaṃ. Jīvikatthāyāti yathā pāricariyaṃ katvā jīvitavutti hoti, tathā jīvitavuttikaraṇatthāya. Ādiccapāricariyāti karamālāhi pūjaṃ katvā sakaladivasaṃ ādiccābhimukhāvaṭṭhānena ādiccassa paricaraṇaṃ. ‘‘Tathevā’’ti iminā ‘‘jīvikatthāyā’’ti padamākaḍḍhati. Sirivhāyananti ī-kārato a-kāralopena sandhiniddeso, tenāha ‘‘siriyā avhāyana’’nti. ‘‘Sirenā’’ti pana ṭhānavasena avhāyanākāraṃ dasseti. Ye tu a-kārato a-kārassa lopaṃ katvā ‘‘siravhāyana’’nti paṭhanti, tesaṃ pāṭhe ayamattho ‘‘mantaṃ jappetvā sirasā icchitassa atthassa avhāyana’’nti.
『束缚之法』即使其无法移动晃荡之处置。『为转向之目的』即为将持武器等举手者转向他处——谓不投掷于自己所守护之处，而投向他处。『投掷』者，即投向他处之义。『判决处』即半官方的裁判处所。将所愿之事附于天神耳边低语，称为「耳语祈请」。『使天神降临』——此处谓以念诵咒语使天神降临。『为谋生故』即为使服侍之业得以维持生计，作此维生之事。『太阳侍奉』即手持花环供养，整日面朝太阳而立，以侍奉太阳。以「如此」一词将「为谋生故」一词引入。『呼唤吉祥』——以长音字母「伊」变短音字母「阿」之连音规则，故曰「呼唤吉祥女神」。然而「以首」一语，则以位置之义，显示呼唤之方式。至于那些从短音「阿」省略短音「阿」而读作「以首呼唤」者，其文本之义为：「念诵咒语后，以头颅呼唤所欲之义」。
§27
27.Devaṭṭhānanti devāyatanaṃ. Upahāranti pūjaṃ. Samiddhikāleti āyācitassa atthassa siddhakāle. Santipaṭissavakammanti devatāyācanāya yā santi paṭikattabbā, tassā paṭissavakaraṇaṃ. Santīti cettha mantajappanena pūjākaraṇaṃ, tāya santiyā āyācanappayogoti attho. Tasminti yaṃ ‘‘sace me idaṃ nāma samijjhissatī’’ti vuttaṃ, tasmiṃ paṭissavaphalabhūte yathābhipatthitakammasmiṃ. Tassāti yo ‘‘paṇidhī’’ti ca vutto, tassa paṭissavassa. Yathāpaṭissavañhi upahāre kate paṇidhiāyācanā katā niyyātitā hotīti. Gahitamantassāti uggahitamantassa. Payogakaraṇanti upacārakammakaraṇaṃ. Itīti kāraṇatthe nipāto, tena vassavossa-saddānaṃ purisapaṇḍakesu pavattiṃ kāraṇabhāvena dasseti, paṇḍakato visesena asati bhavatīti vasso. Purisaliṅgato virahena avaasati hīḷito hutvā bhavatīti vosso. Viseso rāgassavo yassāti vasso. Vigato rāgassavo yassāti vossoti niruttinayena padasiddhītipi vadanti. Vassakaraṇaṃ tadanurūpabhesajjena. Vossakaraṇaṃ pana uddhatabījatādināpi, teneva jātakaṭṭhakathāyaṃ ‘‘vossavarāti uddhatabījā orodhapālakā’’ti vuttaṃ . Acchandikabhāvamattanti itthiyā akāmabhāvamattaṃ. Liṅganti purisanimittaṃ.
27.『天神所在处』者，即天神之庙所也。『供奉』者，供养也。『愿望成就之时』者，即所祈求之事得以成办之时也。『祈愿应答之业』者，乃为对天神祈愿时所应还愿者，作还愿答谢之举也。此中『还愿』者，以诵咒念词而行供养，以此还愿而行祈愿祝文，此即其义。『彼』者，乃前所言「若此某事得以成办」所指者，即作为应答之果报、如愿所成之事也。『彼之』者，即前所言「祈愿」，乃该应答之义。盖以若依约还愿而行供奉，则祈愿祝文即视为已履行完毕也。『已学咒术者』者，即已受习咒术者也。『作施术』者，即作修习操作之业也。『伊帝』[Pali: iti]者，此为表因之助词，以此显示「瓦萨」[Pali: vassa]与「沃萨」[Pali: vossa]二词施用于男性般哒咖之原由：有别于般哒咖者，具备男性特征而存在，故称「瓦萨」；脱离男性相而卑落存在者，故称「沃萨」。又有以词源解析之法云：具有欲漏之特别者称「瓦萨」，欲漏已灭者称「沃萨」，此乃词义成立之方法也。令成「瓦萨」者，以相应之药物治之；令成「沃萨」者，则以去除种子等法，故《本生注》中云：「沃萨婆拉」者，即去除种子之守护后宫者也。『仅为无欲之状态』者，即女性不乐欲之状态而已也。『相』者，男性之标志也。
Vatthubalikammakaraṇanti gharavatthusmiṃ balikammassa karaṇaṃ, taṃ pana upaddavapaṭibāhanatthaṃ, vaḍḍhanatthañca karonti, mantajappanena attano, aññesañca mukhasuddhikaraṇaṃ.Tesanti aññesaṃ. Yoganti bhesajjapayogaṃ. Vamananti pacchindanaṃ. Uddhaṃvirecananti vamanabhedameva ‘‘uddhaṃ dosānaṃ nīharaṇa’’nti vuttattā. Virecananti pakativirecanameva. Adhovirecananti suddhavatthikasāvavatthiādivatthikiriyā ‘‘adho dosānaṃ nīharaṇa’’nti vuttattā. Atho vamanaṃ uggiraṇameva, uddhaṃvirecanaṃ dosanīharaṇaṃ. Tathā virecanaṃ virekova, adhovirecanaṃ dosanīharaṇanti ayametesaṃ viseso pākaṭo hoti. Dosānanti ca pittādidosānanti attho. Semhanīharaṇādi sirovirecanaṃ.Kaṇṇabandhanatthanti chinnakaṇṇānaṃ saṅghaṭanatthaṃ. Vaṇaharaṇatthanti arupanayanatthaṃ. Akkhitappanatelanti akkhīsu usumassa nīharaṇatelaṃ. Yena akkhimhi añjite uṇhaṃ usumaṃ nikkhamati. Yaṃ nāsikāya gaṇhīyati, taṃ natthu.Paṭalānīti akkhipaṭalāni. Nīharaṇasamatthanti apanayanasamatthaṃ. Khārañjananti khārakamañjanaṃ. Sītameva saccaṃ niruttinayena, tassa kāraṇaṃ añjanaṃ saccañjananti āha ‘‘sītalabhesajjañjana’’nti. Salākavejjakammanti akkhirogavejjakammaṃ. Salākasadisattā salākasaṅkhātassa akkhirogassa vejjakammanti hi sālākiyaṃ. Idaṃ pana vuttāvasesassa akkhirogapaṭikammassa saṅgahaṇatthaṃ vuttaṃ ‘‘tappanādayopi hi sālākiyānevā’’ti. Paṭividdhassa salākassa nikkhamanatthaṃ vejjakammaṃ salākavejjakammanti keci, taṃ pana sallakattiyapadeneva saṅgahitanti daṭṭhabbaṃ.
『作土地祭祀之业』者，即于房屋地基上行祭祀之业也；此乃为消除灾厄与增长兴盛而作，以诵咒念词为自他净口之用。『彼等之』者，即他人之。『药物施用』者，用药之法也。『催吐』者，向上排出也。『上泻』者，即催吐之类，以「向上排除病素」故作如是说。『泻下』者，即自然通泄之法也。『下泻』者，即灌肠净剂、药液灌注等灌注之作法，以「向下排除病素」故作如是说。故催吐者乃向上涌出，上泻者乃排除病素；同理，泻下者即通泄，下泻者乃排除病素——此即彼等之差别，显而易见也。『病素』者，即胆等病素之义也。排除痰液等法，乃头部清洁之法。『为接合耳朵之故』者，即为接合被割断之耳朵也。『为去除创伤之故』者，即为取出所生之伤也。『眼部排热之油』者，即涂于眼中以排出眼中热气之油，以此涂眼则热气散出也。凡从鼻中吸取者，称鼻药。『眼翳』者，即眼中之翳膜也。『能去除者』者，即能消除也。『碱眼药』者，即以碱制之眼药也。以词源解析言：清凉即真实，其原因为眼药，故称「真实之眼药」，是以说为「清凉药眼药」。『针医之业』者，即治眼病之医术也；因针所治之眼病如针之相似，故名「针眼科」。此处所说乃为摄取前说之余眼病治疗，故云「涂液等亦皆属眼科也」。又有说：为取出刺入之针而行之医业名「针医之业」，然此当知已由「取刺之法」一词所摄矣。
Sallassa paṭividdhassa kattanaṃ ubbāhanaṃ sallakattaṃ, tadatthāya vejjakammaṃ sallakattavejjakammaṃ. Kumāraṃ bharatīti kumārabhato, tassa bhāvo komārabhaccaṃ, kumāro eva vā komāro, bhatanaṃ bhaccaṃ, tassa bhaccaṃ tathā, tadabhinipphādakaṃ vejjakammanti attho. Mūlāni padhānāni rogūpasamane samatthāni bhesajjāni mūlabhesajjāni, mūlānaṃ vā byādhīnaṃ bhesajjāni tathā. Mūlānubandhavasena hi duvidho byādhi. Tatra mūlabyādhimhi tikicchite yebhuyyena itaraṃ vūpasamati, tenāha ‘‘kāyatikicchataṃdassetī’’tiādi . Tattha kāyatikicchatanti mūlabhāvato sarīrabhūtehi bhesajjehi, sarīrabhūtānaṃ vā rogānaṃ tikicchakabhāvaṃ. Khārādīnīti khārodakādīni. Tadanurūpe vaṇeti vūpasamitassa mūlabyādhino anucchavike arumhi. Tesanti mūlabhesajjānaṃ. Apanayanaṃ apaharaṇaṃ, tehi atikicchananti vuttaṃ hoti. Idañca komārabhaccasallakattasālākiyādivisesabhūtānaṃ tantīnaṃ pubbe vuttattā pārisesavasena vuttaṃ, tasmā tadavasesāya tantiyā idha saṅgaho daṭṭhabbo, sabbāni cetāni ājīvahetukāniyeva idhādhippetāni ‘‘micchājīvena jīvikaṃ kappentī’’ti (dī. ni. 1.21) vuttattā. Yaṃ pana tattha tattha pāḷiyaṃ ‘‘iti vā’’ti vuttaṃ. Tattha itī-ti pakāratthe nipāto, vā-ti vikappanatthe. Idaṃ vuttaṃ hoti – iminā pakārena, ito aññena vāti. Tena yāni ito bāhirakapabbajitā sippāyatanavijjāṭṭhānādīni jīvikopāyabhūtāni ājīvikapakatā upajīvanti, tesaṃ pariggaho katoti veditabbaṃ.
针刺伤口的操作，即针对针刺所做的拔出针具及针刺操作，属于医治针刺伤口的医务工作。‘负担孩童’称为‘孩童负担’，这个词的含义是孩童病症或针刺病症。孩童可以是‘少年’或‘幼儿’，负担是负担，孩童负担即指该病症，属针刺医治。根本、根基称作治疗疾病时消除疾病的良药——药根，即根本疾病的良药。疾病有两种性质：根本疾病和随病。根本疾病治疗时，若主要用别的药物来消除，则说‘显示身体治病’之意。所谓‘显示身体治病’是指用以治疗根本本体的医药，用于身体本体的疾病的医治。硬物等称为胃肠之类。其色状是依照随病根本疾病在植物上的表现。这些就是根本良药。拔出和取走之意，若用这些药物则称为过度治疗。据以前讲述的关于针刺病症、针刺术及线材等特殊术语，已通过附加说明说明了治疗方法。因此必须注意这里易生误会的教理说法，以断绝妄作的生活方式（错误生活）而生活的根本因缘。文中所述‘或是’此处‘或’表示选择附加，‘这边’‘那边’的意思。这里用‘这’和‘那’表示语气不同。经文说‘通过这个方式’“再通过另一个方式”，这里的附加词用法是为了区分。依此，出家之后依靠占卜、巫术、魔术等方法生活，属于依赖此类生活手段的行为，必须加以区别理解。
Mahāsīlavaṇṇanā niṭṭhitā. · 大戒品释已毕。
Pubbantakappikasassatavādavaṇṇanā前际论者常住论释
§28
28. Idāni suññatāpakāsanavārassatthaṃ vaṇṇento anusandhiṃ pakāsetuṃ ‘‘eva’’ntiādimāha. Tattha vuttavaṇṇassāti sahatthe chaṭṭhivacanaṃ, sāmiatthe vā anusandhi-saddassa bhāvakammavasena kiriyādesanāsu pavattanato. Bhikkhusaṅghena vuttavaṇṇassāti ‘‘yāvañcidaṃ tena bhagavatā’’tiādinā vuttavaṇṇassa. Tatra pāḷiyaṃ ayaṃ sambandho – na bhikkhave, ettakā eva buddhaguṇā ye tumhākaṃ pākaṭā, apākaṭā pana ‘‘atthi bhikkhave, aññe dhammā’’ti vitthāro. ‘‘Ime diṭṭhiṭṭhānā evaṃ gahitā’’tiādinā sassatādidiṭṭhiṭṭhānānaṃ yathāgahitākārassa suññabhāvappakāsanato, ‘‘tañca pajānanaṃ na parāmasatī’’ti sīlādīnañca aparāmasanīyabhāvadīpanena niccasārādivirahappakāsanato, yāsu vedanāsu avītarāgatāya bāhirānaṃ etāni diṭṭhivibandhakāni sambhavanti, tāsaṃ paccayabhūtānañca sammohādīnaṃ vedakakārakasabhāvābhāvadassanamukhena sabbadhammānaṃ attattaniyatāvirahadīpanato, anupādāparinibbānadīpanato ca ayaṃ desanā suññatāvibhāvanappadhānāti āha ‘‘suññatāpakāsanaṃ ārabhī’’ti.
28. 现在说明空性标示和病症缘起之义，结尾用‘如此’等词表示续接。文中所说的‘说明’是指六人称或指示词，以及表达人称或思维连接词的使用，依照教义阐扬的说法。闻法僧所传之说明意指‘诸佛乃至于此所有证之佛德’，其未曾现出的部分则有扩展解释‘还有他法’之义。‘诸见所持’者，是指诸如永恒论等之见，具有显现空性本质的方式，‘不思量了解’乃是指未依戒律精神而必须不生贪欲等而具足戒律的指示，还揭示了整体意义，指出对心受之见障而生的烦恼，是一切法因缘所造成的依赖妄迷，揭示无执涅槃之意，这就是空性观照之修习法门，说‘空性标示开始’。
Pariyattīti vinayādibhedabhinnā manasā vavatthāpitā tanti. Desanāti tassā tantiyā manasā vavatthāpitāya vibhāvanā, yathādhammaṃ dhammābhilāpabhūtā vā paññāpanā, anulomādivasena vā kathananti pariyattidesanānaṃ viseso pubbeyeva vavatthāpitoti imamatthaṃ sandhāya ‘‘desanāya, pariyattiya’’nti ca vuttaṃ. Evamādīsūti ettha ādi-saddena saccasabhāvasamādhipaññāpakatipuññāpattiñeyyādayo saṅgayhanti. Tathā hi ayaṃ dhamma-saddo ‘‘catunnaṃ bhikkhave, dhammānaṃ ananubodhā’’tiādīsu (a. ni. 4.1) sacce pavattati, ‘‘kusalā dhammā akusalā dhammā’’tiādīsu (dha. sa. tikamātikā 1) sabhāve, ‘‘evaṃdhammā te bhagavanto ahesu’’ntiādīsu (dī. ni. 2.13, 94, 145; 3.142; ma. ni. 3.167; saṃ. ni. 5.378) samādhimhi, ‘‘saccaṃ dhammo dhiti cāgo, sa ve pecca na socati’’tiādīsu (saṃ. ni. 1.246; su. ni. 190) paññāyaṃ, ‘‘jātidhammānaṃ bhikkhave, sattānaṃ evaṃ icchā uppajjatī’’tiādīsu (ma. ni. 1.131; 3.373; paṭi. ma. 1.33) pakatiyaṃ, ‘‘dhammo suciṇṇo sukhamāvahātī’’tiādīsu (su. ni. 184; theragā. 303; jā. 1.10.102; 15.385) puññe, ‘‘cattāro pārājikā dhammā’’tiādīsu (pārā. 233) āpattiyaṃ, ‘‘sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthamāgacchantī’’tiādīsu (mahāni. 156; cūḷani. 85; paṭi. ma. 3.5) ñeyye pavattati. Dhammā hontīti sattajīvato suññā dhammamattā hontīti attho. Kimatthiyaṃ guṇe pavattananti āha ‘‘tasmā’’tiādi.
文字解释是指律制等不同者，经由理念进行说明。所谓‘解释’，是指用理念透彻说明文字的意涵，如理说法的陈述，按语义顺序或相反而说等构成解释文的特色。此前已有解释者所论述，此意境以‘说法’和‘文字’词汇表示。如此这般，‘等等’是指最初的词根，如同真理本性所示，（佛教典籍中）佛陀在多处所说的“诸法真理不为比库所不解”，说“善法与不善法”的本质，“诸如此类文殊菩萨所说”等等佛经文字中都能见到实证真理的光显。此外，“四圣法”不断出现，“诸法不纯净”、“一切法皆由佛陀觉知”的经典场面表现，正见、正思惟、正定、正念等称为功德。根据业报，生命受此业力循环等含义均表述清楚。由此解释显示此处要叙述的主题，可说明佛法的特性。
Makasatuṇḍasūciyāti sūcimukhamakkhikāya tuṇḍasaṅkhātāya sūciyā. Alabbhaneyyapatiṭṭho viyāti sambandho. Aññatra tathāgatāti ṭhapetvā tathāgataṃ. ‘‘Duddasā’’ti padeneva tesaṃ dhammānaṃ dukkhogāhatā pakāsitāti ‘‘alabbhaneyyapatiṭṭhā’’ icceva vuttaṃ. Labhitabbāti labbhanīyā, sā eva labbhaneyyā, labhīyate vā labbhanaṃ, tamarahatīti labbhaneyyā, na labbhaneyyā alabbhaneyyā, patiṭṭhahanti etthāti patiṭṭhā, patiṭṭhahanaṃ vā patiṭṭhā, alabbhaneyyā patiṭṭhā etthāti alabbhaneyyapatiṭṭhā. Idaṃ vuttaṃ hoti – sace koci attano pamāṇaṃ ajānanto ñāṇena te dhamme ogāhituṃ ussāhaṃ kareyya, tassa taṃ ñāṇaṃ appatiṭṭhameva makasatuṇḍasūci viya mahāsamuddeti. Ogāhitumasakkuṇeyyatāya ‘‘ettakā ete īdisā vā’’ti te passituṃ na sakkāti vuttaṃ ‘‘gambhīrattā eva duddasā’’ti. Ye pana daṭṭhumeva na sakkā, tesaṃ ogāhitvā anu anu bujjhane kathā eva natthīti āha ‘‘duddasattā eva duranubodhāti. Sabbakilesapariḷāhapaṭippassaddhisaṅkhātaaggaphalamatthake samuppannatā, purecarānucaravasena nibbutasabbakilesapariḷāhasamāpattisamokiṇṇattā ca nibbutasabbapariḷāhā. Tabbhāvato santāti attho. Santārammaṇāni maggaphalanibbānāni anupasantasabhāvānaṃ kilesānaṃ, saṅkhārānañca abhāvato.
‘蜂脣针顶’意指针头称作‘针’。‘不可得住处’是指不稳定状态。‘除了如来外’加为辅语称如来。‘苦难行’一词揭示这些法门是苦恼因缘，即所谓‘不可得住处’。‘应得’表示‘应当得到’，‘应当获得’，‘获得’是现在时，‘癫狂抑郁’为‘应获得’，非‘不可得’。‘住处’指所在地、基础，‘不可得住处’即无坚固立足点。这里的论述是：如果有人不自知度量，却妄图用智慧钻研此法，则其智慧如大海波涛难以稳定。因此说‘深难入’。那些看不见实相而自妄断者，其说法不得理会，说‘难识者是难以共解者’。这是因一切染污的烦恼已经解脱且清净，故在自己及他人面前，给了智慧净化结果的指示。
Atha vā kasiṇugghāṭimākāsatabbisayaviññāṇānaṃ anantabhāvo viya susamūhatavikkhepatāya niccasamāhitassa manasikārassa vasena tadārammaṇadhammānaṃ santabhāvo veditabbo. Avirajjhitvā nimittapaṭivedho viya issāsānaṃ avirajjhitvā dhammānaṃ yathābhūtasabhāvāvabodho sāduraso mahārasova hotīti āha ‘‘atittikaraṇaṭṭhenā’’ti, atappanakaraṇasabhāvenāti attho. Sohiccaṃ titti tappananti hi pariyāyo. Atittikaraṇaṭṭhenāti patthetvā sādurasakaraṇaṭṭhenātipi atthaṃ vadanti. Paṭivedhappattānaṃ tesu ca buddhānameva sabbākārena visayabhāvūpagamanato na takkabuddhiyā gocarāti āha ‘‘uttamañāṇavisayattā’’tiādi. Nipuṇāti ñeyyesu tikkhappavattiyā chekā. Yasmā pana so chekabhāvo ārammaṇe appaṭihatavuttitāya, sukhumañeyyaggahaṇasamatthatāya ca supākaṭo hoti, tasmā vuttaṃ ‘‘saṇhasukhumasabhāvattā’’ti. Paṇḍitehiyevāti avadhāraṇaṃ samatthetuṃ ‘‘bālānaṃ avisayattā’’ti āha.
或者说，在六种涵盖知根的清净禅定中，无限或恒常知面的扩散与深刻，对持心安住者，能够观察入境保持平静稳定，此等境相应当了知。未发怒如割裂缘由，就如切断烦恼，深刻观照烦恼实相，能获大神通力之境界，称为‘非胜因处’。‘未嗔恚’，‘吐捨’之意。‘非胜因处’是说虽已超越，但未达到终极胜因义。说到此，唯有佛陀根本因缘遍照道理才能了知，言‘最高智慧所摄之境’。‘精熟’表示在明白和深入方面的纯熟。因未抵抗不适而可入内境，细致入微的观察得以确立，故称‘紧密柔和之性’。这是智者对愚人缺乏理解而劝诫的言论。
Ayaṃ aṭṭhakathānayato aparo nayo – vinayapaṇṇattiādigambhīraneyyavibhāvanato gambhīrā. Kadāciyeva asaṅkhyeyye mahākappe atikkamitvāpi dullabhadassanatāya duddasā. Dassanañcettha paññācakkhuvaseneva veditabbaṃ. Dhammanvayasaṅkhātassa anubodhassa kassacideva sambhavato duranubodhā. Santasabhāvato, veneyyānañca sabbaguṇasampadānaṃ pariyosānattā santā. Attano paccayehi padhānabhāvaṃ nītatāya paṇītā. Samadhigatasaccalakkhaṇatāya atakkehi puggalehi, atakkena vā ñāṇena avacaritabbato atakkāvacarā. Nipuṇaṃ, nipuṇe vā atthe saccapaccayākārādivasena vibhāvanato nipuṇā. Loke aggapaṇḍitena sammāsambuddhena veditabbato pakāsitabbato paṇḍitavedanīyā.
此乃注疏观察中的第二个方面，与对律藏等深广讲解和严肃分析相关。即使历诸无数大劫也难见，所以称为难以显见。其见面应当以智慧之眼来观察。理解佛法相续的根本，有时因不解而难以知晓（难理解）。宁静本性以及具足完美的所有美德的终结称为宁静。由其缘而具足根本意味深长且有归纳清楚的性质。因已有成就的禅定真理特质，以理智者之所不能及之智慧，或不具智慧者不得入，称为‘无法承受之处’。‘精熟’是指对义理的迅速掌握。因为精熟的观察者不具对所修法门的抗拒，且能细微领会其内涵，因此称作‘紧密细微的性质’。圣人正如佛陀所示，当断当舍的智慧，必须依此规律正确认识。
Anāvaraṇañāṇapaṭilābhato hi bhagavā ‘‘sabbavidūhamasmi, (ma. ni. 1.178; 2.342; dha. pa. 353; mahāva. 11) dasabalasamannāgato bhikkhave, tathāgato’’tiādinā (saṃ. ni. 2.21; 2.22) attano sabbaññutādiguṇe pakāsesi, tenevāha ‘‘sayaṃ abhiññā sacchikatvā pavedetī’’ti. Sayaṃ-saddena, niddhāritāvadhāraṇena vā nivattetabbamatthaṃ dassetuṃ ‘‘anaññaneyyo hutvā’’ti vuttaṃ, aññehi abodhito hutvāti attho. Abhiññāti ya-kāralopo ‘‘aññāṇatā āpajjatī’’tiādīsu (pari. 296) viyāti dasseti ‘‘abhivisiṭṭhena ñāṇenā’’ti iminā. Apica ‘‘sayaṃ abhiññā’’ti padassa anaññaneyyo hutvāti atthavacanaṃ, ‘‘sacchikatvā’’ti padassa pana sayameva…pe… katvāti. Sayaṃ-saddā hi sacchikatvāti etthāpi sambajjhitabbo. Abhivisiṭṭhena ñāṇenāti ca tassa hetuvacanaṃ, karaṇavacanaṃ vā.
因为获得了无障智,世尊以「我是一切知者」、「比库们,如来具足十力」等宣说了自己的一切知性等功德,因此说「自证知后宣说」。以「自」一词,或以确定排除之义,为了显示应转回的意义,故说「成为不由他引导者」,意思是不被他人所教导。「证知」者,如「y字脱落,如『无知则陷入』等」所示,以「以殊胜之智」这一词显示。又,「自证知」一句的意义是「不由他引导者」,而「作证」一句的意义则是「自己……作」。因为「自」一词在「作证」这里也应当连接。「以殊胜之智」是那个的原因说或工具说。
Tattha kiñcāpi sabbaññutaññāṇaṃ phalanibbānāni viya sacchikātabbasabhāvaṃ na hoti, āsavakkhayañāṇe pana adhigate adhigatameva hoti, tasmā tassa paccakkhakaraṇaṃ sacchikiriyāti āha ‘‘abhivisiṭṭhena ñāṇena paccakkhaṃ katvā’’ti. Hetuatthe cetaṃ karaṇavacanaṃ, aggamaggañāṇasaṅkhātassa abhivisiṭṭhañāṇassādhigamahetūti attho. Abhivisiṭṭhañāṇanti vā paccavekkhaṇāñāṇe adhippete karaṇatthe karaṇavacanampi yujjateva. Pavedanañcettha aññāvisayānaṃ saccādīnaṃ desanākiccasādhanato, ‘‘ekomhi sammāsambuddho’’tiādinā (mahāva. 11; kathā. 405) paṭijānanato ca veditabbaṃ. Guṇadhammehīti guṇasaṅkhātehi dhammehi. Yathābhūtameva yathābhuccaṃ sakatthe ṇyapaccayavasena.
在此,虽然一切知智不像果涅槃那样具有应作证的自性,但在获得漏尽智时,它确实已被获得,因此说「以殊胜之智现前作」,即是对它的现前化称为作证。这里的工具说是原因义,意思是因为获得了名为最上道智的殊胜智之故。或者,若「殊胜智」意指省察智,工具义的工具说也确实合理。这里的宣说,应从教导谛等其他所知之境的教法事业之成就,以及以「我是唯一正自觉者」等宣称而了知。「以功德法」者,以名为功德的诸法。「如实」即如其所是,在自义上以ṇya后缀。
Vadamānāti ettha sattiattho mānasaddo yathā ‘‘ekapuggalo bhikkhave, loke uppajjamāno uppajjatī’’ti, (a. ni. 1.170; kathā. 405) tasmā vattuṃ ussāhaṃ karontoti attho. Evaṃbhūtā hi vattukāmā nāma honti, tenāha ‘‘tathāgatassā’’tiādi . Sāvasesaṃ vadantāpi viparītavadantā viya sammā vadantīti na vattabbāti yathā sammā vadanti, tathā dassetuṃ ‘‘ahāpetvā’’tiādi vuttaṃ. Tena hi anavasesavadanameva sammā vadananti dasseti. ‘‘Vattuṃ sakkuṇeyyu’’nti iminā ca ‘‘vadeyyu’’nti etassa samatthanatthabhāvamāha yathā ‘‘so imaṃ vijaṭaye jaṭa’’nti (saṃ. ni. 1.23; peṭako. 22; mi. pa. 1.1.9) ye evaṃ bhagavatā thomitā, te dhammā katameti yojanā. ‘‘Atthi bhikkhave, aññeva dhammā’’tiādipāḷiyā ‘‘sabbaññutaññāṇa’’nti vuttavacanassa virodhibhāvaṃ codento ‘‘yadi eva’’ntiādimāha. Tattha yadi evanti evaṃ ‘‘sabbaññutaññāṇa’’nti vuttavacanaṃ yadi siyāti attho. Bahuvacananiddesoti ‘‘atthi bhikkhave’’tiādīni sandhāya vuttaṃ. Atthi-saddopi hi idha bahuvacanoyeva ‘‘atthi khīrā, atthi gāvo’’tiādīsu viya nipātabhāvasseva icchitattā. Yadipi tadidaṃ ñāṇaṃ ekameva sabhāvato, tathāpi sampayogato, ārammaṇato ca puthuvacanappayogamarahatīti vissajjeti ‘‘puthucitta…pe… rammaṇato’’ti iminā. Puthucittasamāyogatoti puthūhi cittehi sampayogato. Puthūni ārammaṇāni etassāti puthuārammaṇaṃ, tabbhāvato sabbārammaṇattāti vuttaṃ hoti.
「说者」这里的「māna」一词的能力义,如「比库们,一人出生于世间时出生」,因此意思是努力去说。因为如此之人才称为欲说者,因此说「如来的」等。即使说有余者,也如同说颠倒者一般,不应说为正说,为了显示他们如何正说,故说「除去」等。以此显示唯有无余说才是正说。以「能够说」这一词,说明「应说」这一词的能力义,如「他解开此结」,连接为:那些被世尊如此赞叹的法是什么?以「比库们,有其他诸法」等经文,质疑与「一切知智」所说之语的矛盾性,故说「若如此」等。在此,「若如此」者,意思是若有如此「一切知智」所说之语。「复数指示」者,是指「比库们,有」等而说。因为这里的「有」一词也确实是复数,如「有乳,有牛」等,因为只是希求不变词性。虽然那智从自性上确实是一,但从结合、所缘而言,值得使用复数表达,以「多心……所缘」这一词解释。「多心结合」者,从与多心的结合。「此有多所缘」者为多所缘,从其性而说为一切所缘性。
Apica puthu ārammaṇaṃ ārammaṇametassāti puthuārammaṇārammaṇanti etasmiṃ atthe ‘‘oṭṭhamukho, kāmāvacara’’ntiādīsu viya ekassa ārammaṇasaddassa lopaṃ katvā ‘‘puthuārammaṇato’’ti vuttaṃ, tenassa puthuñāṇakiccasādhakattaṃ dasseti. Tathā hetaṃ ñāṇaṃ tīsu kālesu appaṭihatañāṇaṃ, catuyoniparicchedakañāṇaṃ, pañcagatiparicchedakañāṇaṃ, chasu asādhāraṇañāṇesu sesāsādhāraṇañāṇāni, sattāriyapuggalavibhāvanakañāṇaṃ, aṭṭhasu parisāsu akampanañāṇaṃ, navasattāvāsaparijānanañāṇaṃ, dasabalañāṇanti evamādīnaṃ anekasatasahassabhedānaṃ ñāṇānaṃ yathāsambhavaṃ kiccaṃ sādheti, tesaṃ ārammaṇabhūtānaṃ anekesampi dhammānaṃ tadārammaṇabhāvatoti daṭṭhabbaṃ. ‘‘Tañhī’’tiādi yathākkamaṃ tabbivaraṇaṃ. ‘‘Yathāhā’’tiādinā paṭisambhidāmaggapāḷiṃ sādhakabhāvena dasseti. Tatthāti atītadhamme. Ekavāravasena puthuārammaṇabhāvaṃ nivattetvā anekavāravasena kamappavattiyā taṃ dassetuṃ ‘‘punappunaṃ uppattivasenā’’ti vuttaṃ. Kamenāpi hi sabbaññutaññāṇaṃ visayesu pavattati, na tathā sakiṃyeva . Yathā bāhirakā vadanti ‘‘sakiṃyeva sabbaññū sabbaṃ jānāti, na kamenā’’ti.
又,「多所缘」即「此之所缘为所缘」,在此义中,如「唇口、欲界」等,省略一个「所缘」词后说「从多所缘」,以此显示它成就多智作用。因为此智是三时无障智、四生种类分别智、五趣分别智、六不共智中其余不共智、七圣补特伽罗显示智、八众中不动智、九有情居了知智、十力智等数百千种智之分别,随其所应成就作用,应见为那些作为所缘的众多法之所缘性。「那个」等依次是那个的解释。以「如说」等,以《无碍解道》经文作为证明而显示。「在那里」者,在过去法中。以一次转回多所缘性后,为了以多次显示业的运行,故说「以再再生起」。因为一切知智也是渐次在所缘中运行,不是一次即如此。如外道说「一切知者一次即知一切,非渐次」。
Yadi evaṃ acinteyyāparimeyyappabhedassa ñeyyassa paricchedavatā ekena ñāṇena niravasesato kathaṃ paṭivedhoti, ko vā evamāha ‘‘paricchedavantaṃ sabbaññutaññāṇa’’nti. Aparicchedañhi taṃ ñāṇaṃ ñeyyamiva. Vuttañhetaṃ ‘‘yāvatakaṃ ñāṇaṃ, tāvatakaṃ ñeyyaṃ. Yāvatakaṃ ñeyyaṃ, tāvatakaṃ ñāṇa’’nti (mahāni. 69, 156; cūḷani. 85; paṭi. ma. 3.5 adhippāyatthameva gahitaṃ viya dissati) evampi jātibhūmisabhāvādivasena, disādesakālādivasena ca anekabhedabhinne ñeyye kamena gayhamāne anavasesapaṭivedho na sambhavatiyevāti? Nayidamevaṃ. Yañhi kiñci bhagavatā ñātumicchitaṃ sakalamekadeso vā, tattha appaṭihatacāritāya paccakkhato ñāṇaṃ pavattati. Vikkhepābhāvato ca bhagavā sabbakālaṃ samāhitoti ñātumicchitassa paccakkhabhāvo na sakkā nivāretuṃ. Vuttañhi ‘‘ākaṅkhāpaṭibaddhaṃ buddhassa bhagavato ñāṇa’’ntiādi, (mahāni. 69, 156; cūḷani. 85; paṭi. ma. 3.5) nanu cettha dūrato cittapaṭaṃ passantānaṃ viya, ‘‘sabbe dhammā anattā’’ti vipassantānaṃ viya ca anekadhammāvabodhakāle anirūpitarūpena bhagavato ñāṇaṃ pavattatīti gahetabbanti? Gahetabbaṃ acinteyyānubhāvatāya buddhañāṇassa. Tenevāha ‘‘buddhavisayo acinteyyo’’ti, (a. ni. 4.77) idaṃ panettha sanniṭṭhānaṃ – sabbākārena sabbadhammāvabodhanasamatthassa ākaṅkhāpaṭibaddhavuttino anāvaraṇañāṇassa paṭilābhena bhagavā santānena sabbadhammapaṭivedhasamattho ahosi sabbaneyyāvaraṇassa pahānato, tasmā sabbaññū, na sakiṃyeva sabbadhammāvabodhato yathāsantānena sabbassa indhanassa dahanasamatthatāya pāvako ‘‘sabbabhū’’ti vuccatīti.
若如此,对于不可思议、无量差别的所知,以有限的一智如何无余证入?或者谁如此说「一切知智是有限的」?因为那智如所知一般是无限的。因为已说「智有多少,所知就有多少。所知有多少,智就有多少」,如此,对于以种类、地、自性等,以方、处、时等而有多种差别的所知,在渐次取时,无余证入岂非不可能?不是如此。因为凡是世尊想要知的,无论全部或一部分,在那里以无障行相,智现前运行。因为世尊一切时都在定中,无散乱故,不能阻止想知之事的现前性。因为已说「佛世尊之智系于意欲」等,难道这里不应取为:如同从远处见心幕者,如观「一切法无我」者一般,在了知多法时,世尊之智以无分别相运行?应当取,因为佛智具不可思议威力。因此说「佛境不可思议」。但这里的结论是:以一切相了知一切法之能力、系于意欲之说、获得无障智故,世尊以相续证入一切法之能力,因为断除了一切所知障,因此是一切知者,不是因为一次了知一切法,如同火以相续燃烧一切薪之能力故称为「一切生」。
Kāmañcāyamattho pubbe vitthāritoyeva, pakārantarena pana sotujanānuggahakāmatāya, imissā ca porāṇasaṃvaṇṇanāvisodhanavasena pavattattā puna vibhāvitoti na cettha punaruttidoso pariyesitabbo, evamīdisesu. Ettha ca kiñcāpi bhagavato dasabalādiñāṇānipi anaññasādhāraṇāni, sabbadesavisayattā pana tesaṃ ñāṇānaṃ na tehi buddhaguṇā ahāpetvā gahitā nāma honti. Sabbaññutaññāṇassa pana nippadesavisayattā tasmiṃ gahite sabbepi buddhaguṇā gahitā eva nāma honti, tasmā pāḷiatthānusārena tadeva ñāṇaṃ gahitanti veditabbaṃ. Pāḷiyampi hi ‘‘yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyu’’nti tameva pakāsitaṃ tamantarena aññassa nippadesavisayassa abhāvato, nippadesavisayeneva ca yathābhuccaṃ sammā vadanasambhavatoti.
虽然此义在前面已详细阐述,但以另一方式,因为希望利益听闻者,以及因为此古注疏的净化而运行,故再次阐明,在此等处不应寻求重复之过。在此,虽然世尊的十力等智也是不共他人的,但因为那些智以一切教为所缘,以它们不能说除去佛功德而取。但一切知智因为以无教为所缘,在取它时,一切佛功德确实都被取,因此应知依经文义趣唯取那智。因为在经文中也以「以那些如来如实赞叹,正说者应说」显示了唯那个,因为在那之外没有其他以无教为所缘者,唯以无教为所缘才可能如实正说。
Aññevāti ettha eva-saddo sanniṭṭhāpanatthoti dassetuṃ ‘‘aññevāti idaṃ panettha vavatthāpanavacana’’nti vuttaṃ, vavatthāpanavacananti ca sanniṭṭhāpanavacananti attho, sanniṭṭhāpanañca avadhāraṇameva. Kathanti āha ‘‘aññevā’’tiādi. ‘‘Na pāṇātipātā veramaṇiādayo’’ti iminā avadhāraṇena nivattitaṃ dasseti. Ayañca eva-saddo aniyatadesatāya ca-saddo viya yattha vutto, tato aññatthāpi vacanicchāvasena upatiṭṭhatīti āha ‘‘gambhīrāvā’’tiādi. Iti-saddena ca ādiatthena duddasāva na sudasā, duranubodhāva na suranubodhā, santāva na darathā, paṇītāva na hīnā, atakkāvacarāva na takkāvacarā, nipuṇāva na lūkhā, paṇḍitavedanīyāva na bālavedanīyāti nivattitaṃ dasseti. Sabbapadehīti yāva ‘‘paṇḍitavedanīyā’’ti idaṃ padaṃ, tāva sabbapadehi.
「『另有』者」:此处「eva」一词为确定义,为显示此义,故说「『另有』者,此处乃是决定之语」。「决定之语」者,即确定之语之义,而确定即是限定。如何限定?谓说「『另有』者」等。以此限定显示排除「非离杀生等」。此「eva」一词因不定处性,如「ca」一词,于所说处,亦依语意欲而立于他处,故说「『甚深』者」等。以「iti」一词及「ādi」义,显示排除:难见而非易见,难随觉而非易随觉,寂静而非粗动,殊胜而非低劣,超越思量而非思量所行,微妙而非粗显,智者所知而非愚者所知。「以一切词」者,乃至「智者所知」此词,以一切词故。
Evaṃ nivattetabbataṃ yuttiyā daḷhīkaronto ‘‘sāvakapāramiñāṇa’’ntiādimāha. Tattha sāvakapāramiñāṇanti sāvakānaṃ dānādipāramipāripūriyā nipphannaṃ vijjattayachaḷabhiññācatupaṭisambhidābhedaṃ ñāṇaṃ, tathā paccekabuddhānaṃ paccekabodhiñāṇaṃ. Tatoti sāvakapāramiñāṇato. Tatthāti sāvakapāramiñāṇe. Tatopīti anantaraniddiṭṭhato paccekabodhiñāṇatopi. Api-saddena, pi-saddena vā ko pana vādo sāvakapāramiñāṇatoti sambhāveti. Tatthāpīti paccekabodhiñāṇepi. Ito panāti sabbaññutaññāṇato pana, tasmā ettha sabbaññutaññāṇe vavatthānaṃ labbhatīti adhippāyo. Gambhīresu visesā, gambhīrānaṃ vā visesena gambhīrā. Ayañca gambhīro ayañca gambhīro ime imesaṃ visesena gambhīrāti vā gambhīratarā. Tarasaddenevettha byavacchedanaṃ siddhaṃ.
如是以理由坚固应排除性,说「『声闻波罗蜜智』者」等。其中「声闻波罗蜜智」者,声闻众以布施等波罗蜜圆满而生之智,即三明、六神通、四无碍解之别。如是独觉众之独觉菩提智。「从彼」者,从声闻波罗蜜智。「于彼」者,于声闻波罗蜜智。「从彼亦」者,从前所说之独觉菩提智亦。以「api」一词或「pi」一词,推测何况从声闻波罗蜜智。「于彼亦」者,于独觉菩提智亦。「然从此」者,然从一切智智,故此处于一切智智得决定,此为意趣。于诸甚深中之殊胜,或以甚深之殊胜而甚深。此甚深与此甚深,此等以此等之殊胜而甚深,或更甚深。以「tara」一词,此处简别已成。
Etthāyaṃ yojanā – kiñcāpi sāvakapāramiñāṇaṃ heṭṭhimaṃ heṭṭhimaṃ sekkhañāṇaṃ puthujjanañāṇañca upādāya gambhīraṃ, paccekabodhiñāṇaṃ pana upādāya na tathā gambhīranti ‘‘gambhīramevā’’ti na sakkā byavacchijjituṃ, tathā paccekabodhiñāṇampi yathāvuttaṃ ñāṇamupādāya gambhīraṃ, sabbaññutaññāṇaṃ pana upādāya na evaṃ gambhīranti ‘‘gambhīramevā’’ti na sakkā byavacchijjituṃ, tasmā tattha vavatthānaṃ na labbhati. Sabbaññutaññāṇadhammā pana sāvakapāramiñāṇādīnamiva kiñci upādāya gambhīrābhāvābhāvato ‘‘gambhīrā evā’’ti vavatthānaṃ labbhatīti. Yathā cettha vavatthānaṃ dassitaṃ, evaṃ sāvakapāramiñāṇaṃ duddasaṃ. ‘‘Paccekabodhiñāṇaṃ pana tato duddasataranti tattha vavatthānaṃ natthī’’tiādinā vavatthānasambhavo netabbo, tenevāha ‘‘tathā duddasāva…pe… veditabba’’nti.
此处此连结:虽然声闻波罗蜜智依下下之有学智、凡夫智而甚深,然依独觉菩提智则非如是甚深,故不能以「『唯甚深』者」简别。如是独觉菩提智亦依如所说之智而甚深,然依一切智智则非如是甚深,故不能以「『唯甚深』者」简别,故于彼处不得决定。然一切智智之诸法,因无如声闻波罗蜜智等依某物而甚深之无有,故得「『唯甚深』者」之决定。如此处所示决定,如是声闻波罗蜜智难见。「然独觉菩提智从彼更难见,故于彼处无决定」等,应引决定之可能性,故说「如是『难见』者……乃至……应知」。
Pucchāvissajjanantipi pāṭho, tassā pucchāya vissajjananti attho. Etanti yathāvuttaṃ vissajjanavacanaṃ. Evanti iminā diṭṭhīnaṃ vibhajanākārena. Etthāyamadhippāyo – bhavatu tāva niravasesabuddhaguṇavibhāvanupāyabhāvato sabbaññutaññāṇameva ekampi puthunissayārammaṇañāṇakiccasiddhiyā ‘‘atthi bhikkhave, aññeva dhammā’’tiādinā (dī. ni. 1.18) bahuvacanena uddiṭṭhaṃ, tassa pana vissajjanaṃ saccapaccayākārādivisayavisesavasena anaññasādhāraṇena vibhajananayena anārabhitvā sanissayānaṃ diṭṭhigatānaṃ vibhajananayena kasmā āraddhanti? Tattha yathā saccapaccayākārādīnaṃ vibhajanaṃ anaññasādhāraṇaṃ sabbaññutaññāṇasseva visayo, evaṃ niravasesadiṭṭhigatavibhajanampīti dassetuṃ ‘‘buddhānañhī’’tiādi āraddhaṃ, tattha ṭhānānīti kāraṇāni. Gajjitaṃ mahantaṃ hotīti desetabbassa atthassa anekavidhatāya, dubbiññeyyatāya ca nānānayehi pavattamānaṃ desanāgajjitaṃ mahantaṃ vipulaṃ, bahuppabhedañca hoti . Ñāṇaṃ anupavisatīti tato eva ca desanāñāṇaṃ desetabbadhamme vibhāgaso kurumānaṃ anupavisati, te anupavisitvā ṭhitaṃ viya hotīti attho.
「问答」亦为读法,彼问之答为义。「此」者,如所说之答语。「如是」者,以此,以诸见之分别方式。此处此意趣:姑且因无余佛德显现之方便性,一切智智虽唯一,然以多所依、所缘、智、作用之成就,以「比库们,另有诸法」等复数宣说,然彼之答,不以真谛、缘、行相等境之殊胜,以无他共之分别方式开始,何故以有所依之诸见趣之分别方式开始?其中为显示:如真谛、缘、行相等之分别,无他共,唯一切智智之境,如是无余见趣之分别亦然,故开始「『诸佛之』者」等。其中「诸处」者,诸因。「吼声大」者,因所应说之义有多种性及难了知性,以种种方式进行之说法吼声大、广大,且有多种别。「智入」者,从彼说法智于所应说法作分别而入,入彼等而住如是之义。
Buddhañāṇassa mahantabhāvo paññāyatīti evaṃvidhassa nāma dhammassa desakaṃ, paṭivedhakañcāti buddhānaṃ desanāñāṇassa, paṭivedhañāṇassa ca uḷārabhāvo pākaṭo hoti. Desanā gambhīrā hotīti sabhāvena gambhīrānaṃ tesaṃ catubbidhānampi desanā desetabbavasena gambhīrāva hoti, sā pana buddhānaṃ desanā sabbattha, sabbadā ca yānattayamukhenevāti vuttaṃ ‘‘tilakkhaṇāhatā suññatāpaṭisaṃyuttā’’ti, tīhi lakkhaṇehi āhatā, attattaniyato suññabhāvapaṭisaññuttā cāti attho. Ettha ca kiñcāpi ‘‘sabbaṃ vacīkammaṃ buddhassa bhagavato ñāṇapubbaṅgamaṃ ñāṇānuparivattī’’ti (mahāni. 69, 156; cūḷani. 85; paṭi. ma. 3.5; netti. 15) vacanato sabbāpi bhagavato desanā ñāṇarahitā nāma natthi, samasamaparakkamanavasena sīhasamānavuttitāya ca sabbattha samānussāhappavatti, desetabbadhammavasena pana desanā visesato ñāṇena anupaviṭṭhā, gambhīratarā ca hotīti daṭṭhabbaṃ.
「佛智之大性显现」者,如是种类之法,说者与证入者,即诸佛之说法智与证入智之殊胜性显著。「说法甚深」者,自性甚深之彼等四种,说法依所应说而唯甚深,然诸佛之说法,一切处、一切时,唯以三乘门,故说「以三相击、与空性相应」,以三相击,与无我我所之空性相应之义。此处虽然因「世尊佛陀之一切语业,以智为前行,智随转」之语,世尊之一切说法无有离智者,以同等努力,以如狮子之同等行,一切处同等精勤而行,然依所应说法,说法特别以智入,且更甚深,应如是见。
Kathaṃ pana vinayapaṇṇattiṃ patvā desanā tilakkhaṇāhatā, suññatāpaṭisaññuttā ca hoti, nanu tattha vinayapaṇṇattimattamevāti? Na tattha vinayapaṇṇattimattameva. Tatthāpi hi sannisinnaparisāya ajjhāsayānurūpaṃ pavattamānā desanā saṅkhārānaṃ aniccatādivibhāvinī sabbadhammānaṃ attattaniyatā, suññabhāvappakāsinī ca hoti, tenevāha ‘‘anekapariyāyena dhammiṃ kathaṃ katvā’’tiādi. Vinayapaññattinti vinayassa paññāpanaṃ. Ñña-kārassa pana ṇṇa-kāre kate vinayapaṇṇattintipi pāṭho. Bhūmantaranti dhammānaṃ avatthāvisesañca ṭhānavisesañca. Bhavanti dhammā etthāti bhūmīti hi avatthāviseso, ṭhānañca vuccati. Tattha avatthāviseso satiādidhammānaṃ satipaṭṭhānindriyabalabojjhaṅgamaggaṅgādibhedo ‘‘vaccho, dammo, balībaddo’’ti ādayo viya. Ṭhānaviseso kāmāvacarādibhedo. Paccayākāra-saddassa attho heṭṭhā vuttoyeva. Samayantaranti diṭṭhivisesaṃ, nānāvihitā diṭṭhiyoti attho, aññasamayaṃ vā, bāhirakasamayanti vuttaṃ hoti. Vinayapaññattiṃ patvā mahantaṃ gajjitaṃ hotītiādinā sambandho. Tasmāti yasmā gajjitaṃ mahantaṃ…pe… paṭisaṃyuttā, tasmā. Chejjagāminīti atekicchagāminī.
然如何至律制定,说法以三相击、与空性相应?岂非彼处唯律制定?非彼处唯律制定。彼处亦,对坐众,依意乐相应而进行之说法,显示诸行之无常性等,一切法之无我我所、显示空性,故说「以种种方式作法说」等。「律制定」者,律之制定。然「ñña」之「kāra」作「ṇṇa」之「kāra」时,亦为「律制定」之读法。「地之间」者,诸法之状态殊胜与处殊胜。「诸法于此」者,「地」者,状态殊胜与处被称。其中状态殊胜者,念等法之念处、根、力、觉支、道支等之别,如「犊、调牛、公牛」等。处殊胜者,欲界等之别。「缘行相」一词之义,下已说。「时之间」者,见之殊胜,种种所作之见之义,或他时,外道时,如是所说。「至律制定,吼声大」等为连结。「故」者,因吼声大……乃至……相应,故。「趣断」者,趣无病。
Evaṃ otiṇṇe vatthusminti yathāvuttanayena lahukagarukādivasena tadanurūpe vatthumhi otarante. Yaṃ sikkhāpadapaññāpanaṃ nāma atthi, tatthāti sambandho. Thāmoti ñāṇasāmatthiyaṃ. Balanti akampanasaṅkhāto vīrabhāvo. Thāmo balanti vā sāmatthiyavacanameva paccavekkhaṇādesanāñāṇavasena yojetabbaṃ. Paccavekkhaṇāñāṇapubbaṅgamañhi desanāñāṇaṃ. Esāti sikkhāpadapaññāpanameva vuccamānapadamapekkhitvā pulliṅgena niddisati, eso sikkhāpadapaññāpanasaṅkhāto visayo aññesaṃ avisayoti attho. Itīti tathāvisayāvisayabhāvassa hetubhāvena paṭiniddesavacanaṃ , nidassanattho vā iti-saddo, tena ‘‘idaṃ lahukaṃ, idaṃ garuka’’ntiādinayaṃ niddisati. Evamaparatthāpi yathāsambhavaṃ.
「如是陷入事中」者,依如前所述之方式,以轻重等之差别,陷入与彼相应之事中。「于有学处制定之处」者,此为连结。「力」者,智之能力。「势」者,名为不动摇之勇健性。或「力势」者,仅是能力之同义语,应以省察智与说示智之方式配合。因说示智以省察智为前导。「此」者,期待所说之「学处制定」一词,以阳性指示,意为:此名为学处制定之境,是他人之非境。「如是」者,表示如是境与非境之性质的原因之指示语,或「如是」一词为举例之义,由此指示「此为轻,此为重」等之方式。其余亦如是,随其所应。
Yadipi kāyānupassanādivasena satipaṭṭhānādayo suttantapiṭake (dī. ni. 2.374; ma. ni. 1.107) vibhattā, tathāpi suttantabhājanīyādivasena abhidhammeyeva te visesato vibhattāti āha ‘‘ime cattāro satipaṭṭhānā…pe… abhidhammapiṭakaṃ vibhajitvā’’ti. Tattha satta phassāti sattaviññāṇadhātusampayogavasena vuttaṃ. Tathā ‘‘satta vedanā’’tiādipi. Lokuttarā dhammā nāmāti ettha iti-saddo ādiattho, pakārattho vā, tena vuttāvasesaṃ abhidhamme āgataṃ dhammānaṃ vibhajitabbākāraṃ saṅgaṇhāti. Catuvīsatisamantapaṭṭhānāni etthāti catuvīsatisamantapaṭṭhānanti bāhiratthasamāso. ‘‘Abhidhammapiṭaka’’nti etassa hi idaṃ visesanaṃ. Ettha ca paccayanayaṃ aggahetvā dhammavaseneva samantapaṭṭhānassa catuvīsatividhatā vuttā. Yathāha –
虽然以身随观等之方式,念处等在经藏中已分别,然而以经之分别等之方式,彼等特别在阿毗达摩中分别,故说「此四念处……乃至……分别阿毗达摩藏」。其中「七触」者,依七识界相应之方式而说。如是「七受」等亦然。「名为出世间法」者,此处「如是」一词为「等」之义,或为「类」之义,由此摄集所说之余在阿毗达摩中所来之诸法应分别之方式。「二十四发趣于此」者,「二十四发趣」为外境持业释。此为「阿毗达摩藏」之限定语。于此,不取缘之方式,仅以法之方式说发趣之二十四种性。如所说:
‘‘Tikañca paṭṭhānavaraṃ dukuttamaṃ,
「三与发趣之最胜,二之最上,
Dukatikañceva tikadukañca;
二三与三二,
Tikatikañceva dukadukañca,
三三与二二,
Cha anulomamhi nayā sugambhīrā…pe…
六种顺之方式甚深……乃至……」
Cha paccanīyamhi…pe… anulomapaccanīyamhi…pe…
在六种缘……乃至……在顺逆缘……乃至……
Paccanīyānulomamhi nayā sugambhīrā’’ti. [paṭṭhā. 1.1.41(ka), 44(kha), 48(ga), 52(gha)];
在逆顺缘中,诸理极甚深。
Evaṃ dhammavasena catuvīsatibhedesu tikapaṭṭhānādīsu ekekaṃ paccayanayena anulomādivasena catubbidhaṃ hotīti channavutisamantapaṭṭhānāni. Tattha pana dhammānulome tikapaṭṭhāne kusalattike paṭiccavāre paccayānulome hetumūlake hetupaccayavasena ekūnapaññāsa pucchānayā satta vissajjananayātiādinā dassiyamānā anantabhedā nayāti āha ‘‘anantanaya’’nti.
如是依法而有二十四种分别,在三法发趣等中,每一种依缘之理,依顺等而有四种,故有九十六种遍发趣。然而在其中的法顺发趣、三法发趣、善三法、缘品、缘顺、根本因、因缘方面,以四十九问之理、七答之理等所显示的,有无量分别之理,故说『无量理』。
Navahākārehīti uppādādīhi navahi paccayākārehi. Taṃ sarūpato dassetuṃ ‘‘uppādo hutvā’’tiādi vuttaṃ. Tattha uppajjati etasmā phalanti uppādo, phaluppattiyā kāraṇabhāvo. Sati ca avijjāya saṅkhārā uppajjanti, nāsati. Tasmā avijjā saṅkhārānaṃ uppādo hutvā paccayo hoti, tathā pavattati dharati etasmiṃ phalanti pavattaṃ. Nimīyati phalametasminti nimittaṃ. (Nidadāti phalaṃ attano paccayuppannaṃ etenāti nidānaṃ.) (Etthantare aṭṭhakathāya na sameti) āyūhati phalaṃ attano paccayuppannuppattiyā ghaṭeti etenāti āyūhanaṃ. Saṃyujjati phalaṃ attano paccayuppannena etasminti saṃyogo. Yattha sayaṃ uppajjati, taṃ palibuddhati phalametenāti palibodho. Paccayantarasamavāye sati phalamudayati etenāti samudayo. Hinoti kāraṇabhāvaṃ gacchatīti hetu. Avijjāya hi sati saṅkhārā pavattanti, dharanti ca, te avijjāya sati attano phalaṃ (nidadanti) (paṭi. ma. 1.45; dī. ni. ṭī. 1.28 passitabbaṃ) bhavādīsu khipanti, āyūhanti attano phaluppattiyā ghaṭenti, attano phalena saṃyujjanti, yasmiṃ santāne sayaṃ uppannā taṃ palibuddhanti, paccayantarasamavāye udayanti uppajjanti, hinoti ca saṅkhārānaṃ kāraṇabhāvaṃ gacchati, tasmā avijjā saṅkhārānaṃ pavattaṃ hutvā…pe… paccayo hutvā paccayo hoti. Evaṃ avijjāya saṅkhārānaṃ kāraṇabhāvūpagamanavisesā uppādādayo veditabbā. Saṅkhārādīnaṃ viññāṇādīsupi eseva nayo.
『以九种行相』者,即以生起等九种缘之行相。为如实显示彼,故说『生起而为』等。其中,从此而生起果,故为生起,即果生起之因性。当无明存在时,诸行生起,非不存在时。因此,无明作为诸行之生起而为缘,如是转起,持此果,故为转起。从此而倾向于果,故为相。积集果,即以此积集自己所缘生之果,故为积集。果与自己所缘生者结合于此,故为结合。在自己生起之处,以此障碍果,故为障碍。当其他缘和合时,果从此而起,故为集起。去因性,故为因。因为当无明存在时,诸行转起,持续,它们当无明存在时,投自己之果于有等,积集,即为自己果之生起而努力,与自己之果结合,在自己生起之相续中障碍彼,当其他缘和合时起、生起,且去诸行之因性,因此无明作为诸行之转起而为……乃至……作为缘而为缘。如是应知生起等为无明对诸行之因性承认之差别。对识等,从行等也是此理。
Tamatthaṃ paṭisambhidāmaggapāḷiyā sādhentena ‘‘yathāhā’’tiādi vuttaṃ. Tattha tiṭṭhati etenāti ṭhiti, paccayo, uppādo eva ṭhiti uppādaṭṭhiti. Evaṃ sesesupi. Yasmā pana ‘‘āsavasamudayā avijjāsamudayo’’ti (ma. ni. 1.103) vuttattā āsavāva avijjāya paccayo, tasmā vuttaṃ ‘‘ubhopete dhammā ‘‘paccayasamuppannā’’ti, avijjā ca saṅkhārā ca ubhopete dhammā paccayato eva samuppannā, na vinā paccayenāti attho. Paccayapariggahe paññāti saṅkhārānaṃ, avijjāya ca uppādādike paccayākāre paricchinditvā gahaṇavasena pavattā paññā. Dhammaṭṭhitiñāṇanti paccayuppannadhammānaṃ paccayabhāvato dhammaṭṭhitisaṅkhāte paṭiccasamuppāde ñāṇaṃ. ‘‘Dvādasa paṭiccasamuppādā’’ti vacanato hi dvādasa paccayā eva paṭiccasamuppādo. Ayañca nayo na paccuppanne eva, atha kho atītānāgatesupi, na ca avijjāya eva saṅkhāresu, atha kho saṅkhārādīnaṃ viññāṇādīsupi labbhatīti paripuṇṇaṃ katvā paccayākārassa vibhattabhāvaṃ dassetuṃ ‘‘atītampi addhāna’’ntiādi pāḷimāhari. Paṭṭhāne (paṭṭhā. 1.1) pana dassitā hetādipaccayāevettha uppādādipaccayākārehi gahitāti tepi yathāsambhavaṃ nīharitvā yojetabbā. Ativitthārabhayena pana na yojayimha, atthikehi ca visuddhimaggādito (visuddhi. 2.594) gahetabbā.
为证明此义,引《无碍解道》圣典,故说『如所说』等。其中,以此而住,故为住,即缘,生起即住,即生起住。如是在其余中也是。然而因为说『从漏集而有无明集』,故诸漏即是无明之缘,因此说『此二法为缘生』,无明与诸行,此二法唯从缘而生起,非无缘,此为义。『在缘之把握中的慧』者,即以区分诸行与无明之生起等缘之行相而把握之方式转起的慧。『法住智』者,即对缘生法从缘性而有的法住,即名为缘起的智。因为从『十二缘起』之语,十二缘即是缘起。此理不仅在现在,而且在过去未来,不仅无明对诸行,而且行等对识等也可得,为完整显示缘之行相的分别性,故引『过去时分』等圣典。然而在《发趣论》中所显示的因等缘,在此即以生起等缘之行相所摄,故彼等也应如其所应而引出配合。然而因畏过于广说,故未配合,有需要者应从《清净道论》等中取。
Tassatassa dhammassāti saṅkhārādipaccayuppannadhammassa. Tathā tathā paccayabhāvenāti uppādādihetādipaccayasattiyā . Kammakilesavipākavasena tīṇi vaṭṭāni yassāti tivaṭṭaṃ. Atītapaccuppannānāgatavasena tayo addhā kālā etassāti tiyaddhaṃ. Hetuphalaphalahetuhetuphalavasena tayo sandhayo etassāti tisandhi. Saṅkhippanti ettha avijjādayo, viññāṇādayo cāti saṅkhepā, hetu, vipāko ca. Atha vā hetu vipākoti saṅkhippantīti saṅkhepā. Avijjādayo, viññāṇādayo ca koṭṭhāsapariyāyo vā saṅkhepasaddo. Atītahetusaṅkhepādivasena cattāro saṅkhepā yassāti catusaṅkhepaṃ. Sarūpato avuttāpi tasmiṃ tasmiṃ saṅkhepe ākirīyanti avijjāsaṅkhārādiggahaṇehi pakāsīyantīti ākārā, atītahetuādīnaṃ pakārā. Te saṅkhepe pañca pañca katvā vīsati ākārā etassāti vīsatākāraṃ.
『彼彼法之』者,即行等缘生法之。『如是如是以缘性』者,即以生起等因等缘之力。依业、烦恼、果报而有三轮者,即三轮。依过去、现在、未来而有三时分、三时者,即三时。依因果、果因、因果而有三结合者,即三结合。在此无明等与识等收摄,故为收摄,即因与果报。或者因与果报收摄,故为收摄。无明等、识等,或者收摄一词是部分之同义语。依过去因收摄等而有四种收摄者,即四收摄。虽未如实说,在彼彼收摄中,以无明行等之摄取而显示,故为行相,即过去因等之形式。在收摄中各作五种,有二十行相者,即二十行相。
Khattiyādibhedena anekabhedabhinnāpi sassatavādino jātisatasahassānussaraṇādikassa abhinivesahetuno vasena cattārova honti, na tato uddhaṃ, adho vāti sassatavādīnaṃ parimāṇaparicchedassa anaññavisayataṃ dassetuṃ ‘‘cattāro janā’’tiādimāha. Esa nayo itaresupi. Tattha cattāro janāti cattāro janasamūhāti attho gahetabbo tesu ekekassāpi anekappabhedato. Teti dvāsaṭṭhidiṭṭhigatavādino. Idaṃ nissāyāti idappaccayatāya sammā aggahaṇaṃ. Tatthāpi ca hetuphalabhāvena sambandhānaṃ dhammānaṃ santatighanassa abheditattā paramatthato vijjamānampi bhedanibandhanaṃ nānattanayaṃ anupadhāretvā gahitaṃ ekattaggahaṇaṃ nissāya. Idaṃ gaṇhantīti idaṃ sassataggahaṇaṃ abhinivissa voharanti, iminā nayena ekaccasassatavādādayopi yathāsambhavaṃ yojetvā vattabbā. Bhinditvāti ‘‘ātappamanvāyā’’tiādinā vibhajitvā, ‘‘tayidaṃ bhikkhave tathāgato pajānātī’’tiādinā (dī. ni. 1.36) vā vidhamitvā. Nijjaṭanti anonaddhaṃ. Nigumbanti anāvuṭaṃ. Apica veḷuādīnaṃ heṭṭhupariyasaṃsibbanaṭṭhena jaṭā. Kusādīnaṃ ovaraṇaṭṭhena gumbo. Tassadisatāya diṭṭhigatānaṃ byākulā pākaṭatā ‘‘jaṭā, gumbo’’ti ca vuccati, diṭṭhijaṭāvijaṭanena, diṭṭhigumbavivaraṇena ca nijjaṭaṃ nigumbaṃ katvāti attho.
虽然常住论者因刹帝利等差别而有多种分别,但由于忆念百千生等执着之因的缘故,仅有四种,不多于此,亦不少于此。为了显示常住论者的数量限定不以其他为对象,故说「四种人」等。此理在其他诸论中亦同。其中「四种人」者,应取四种人群之义,因为他们每一种都有多种分支。「他们」者,指六十二见论者。「依此」者,依此缘性而正确理解。在此,由于因果关系相连的诸法相续密集而不可分割,虽然在胜义上存在差别,但未考察以差别为基础的多样性方式,而是依于所取的一性之取而说。「取此」者,执着于此常住之取而说,依此方式,一分常住论等也应随其所应而配合说明。「破除」者,以「热诚随行」等分析,或以「比库们,如来了知此」等(长部一·三六)破斥。「无结」者,无缠缚。「无缠」者,无覆盖。又,竹等上下缠绕之义为结。草等覆盖之义为缠。因与彼相似,诸见之纠缠显现称为「结」「缠」,意为通过解开见结、揭开见缠而使之无结无缠。
‘‘Tasmā’’tiādinā buddhaguṇe ārabbha desanāya samuṭṭhitattā sabbaññutaññāṇaṃ uddisitvā desanākusalo bhagavā samayantaraṃ viggahaṇavasena sabbaññutaññāṇameva vissajjetīti dasseti.
以「因此」等,显示因为教法是依佛功德而生起,故世尊指出一切知智后,善于说法的世尊在其他时机通过详细解说而阐明一切知智本身。
§29
29. Atthi pariyāyo santi-saddo, so ca saṃvijjantipariyāyo, saṃvijjamānatā ca ñāṇena upalabbhamānatāti āha ‘‘santī’’tiādi. Saṃvijjamānaparidīpanena pana ‘‘santī’’ti iminā padena tesaṃ diṭṭhigatikānaṃ vijjamānatāya avicchinnataṃ, tato ca nesaṃ micchāgāhato sithilakaraṇavivecanehi attano desanāya kiccakāritaṃ, avitathatañca dīpeti dhammarājā. Atthīti ca santipadena samānattho puthuvacanavisayo eko nipāto ‘‘atthi imasmiṃ kāye kesā’’tiādīsu (dī. ni. 2.377; ma. ni. 1.110; 3.154; saṃ. ni. 4.127) viya. Ālapanavacananti buddhālapanavacanaṃ. Bhagavāyeva hi ‘‘bhikkhave, bhikkhavo’’ti ca ālapati, na sāvakā. Sāvakā pana ‘‘āvuso, āyasmā’’tiādisambandhaneneva. ‘‘Eke’’ti vutte ekacceti attho eva saṅkhyāvācakassa eka-saddassa niyatekavacanattā, na samitabahitapāpatāya samaṇabrāhmaṇāti āha ‘‘pabbajjūpagatabhāvenā’’tiādi. Tathā vā hontu, aññathā vā, sammutimatteneva idhādhippetāti dasseti ‘‘lokenā’’tiādinā. Sassatādivasena pubbantaṃ kappentīti pubbantakappikā. Yasmā pana tesaṃ pubbantaṃ purimasiddhehi taṇhādiṭṭhikappehi kappetvā āsevanabalavatāya, vicitravuttitāya ca vikappetvā aparabhāgasiddhehi abhinivesabhūtehi taṇhādiṭṭhigāhehi gaṇhanti abhinivisanti parāmasanti, tasmā vuttaṃ ‘‘pubbantaṃ kappetvā vikappetvā gaṇhantī’’ti. Purimabhāgapacchimabhāgasiddhānaṃ vā taṇhāupādānānaṃ vasena yathākkamaṃ kappanagahaṇāni veditabbāni. Taṇhāpaccayā hi upādānaṃ sambhavati. Pahutapasaṃsānindātisayasaṃsagganiccayogādivisayesu idha niccayogavasena vijjamānattho sambhavatīti vuttaṃ ‘‘pubbanta kappo vā’’tiādi vuttañca –
二九、有一种用法,「有」字,此是存在之用法,存在性即是以智所能了知,故说「有」等。然而,以显示存在,以「有」此语词,法王显示那些见论者的存在性不间断,由此显示他们因错误执取而需要松解分离,自己的教法已完成任务,且无虚妄。「有」者,与「有」字同义,是一个不变词,适用于多种表达,如「此身中有发」等(长部二·三七七;中部一·一一〇;三·一五四;相应部四·一二七)。「呼唤语」者,佛陀的呼唤语。因为唯有世尊以「比库们,比库们」呼唤,弟子们则不然。弟子们则仅以「贤友,具寿」等称呼。说「某些」时,即是「一些」之义,因为表数量的「一」字有确定单数之义,不是指少数或多数的沙门婆罗门,故说「以出家者的身份」等。或者如此,或者不然,此处仅以世俗名称为所指,以「以世间」等显示。依常住等而思量过去边,故为过去边思量者。然而,因为他们以先前成就的渴爱见思量而思量过去边,由于串习力强大及变异活动,以后分成就的执着性质的渴爱见取而取、执着、执取,故说「思量过去边而变异思量而取」。或者应知,依前分后分成就的渴爱取,依次为思量与取。因为缘渴爱而有取生起。在众多、赞叹、诽谤、超越、接触、确定、结合等对象中,此处依确定结合而有存在之义生起,故说「过去边思量或」等,并说——
‘‘Pahute ca pasaṃsāyaṃ, nindāyañcātisayane;
「在众多与赞叹中,在诽谤与超越中,
Niccayoge ca saṃsagge, hontime mantuādayo’’ti.
在确定结合与接触中,有『我』『思』等。」
Koṭṭhāsesūti ettha koṭṭhāsādīsūti attho veditabbo ādi-saddalopena, nidassananayena ca vuttattā. Padapūraṇasamīpaummaggādīsupi hi anta-saddo dissati. Tathā hi ‘‘iṅgha tāva suttante vā gāthāyo vā abhidhammaṃ vā pariyāpuṇassu (pāci. 442), suttante okāsaṃ kārāpetvā’’tiādīsu (pāci. 1221) ca padapūraṇe anta-saddo vattati, ‘‘gāmantasenāsana’’ntiādīsu (visuddhi. 1.31) samīpe, ‘‘kāmasukhallikānuyogo eko anto, atthīti kho kaccāna ayameko anto’’tiādīsu (saṃ. ni. 1.258; saṃ. ni. 2.110) ca ummaggeti.
「在部分中」者,此处应知义为「在部分等中」,因省略「等」字,且以举例方式说明。因为在补充语词、接近、极端等中也见「边」字。如是,在「来吧,你先学习经或偈或阿毗达摩」(巴吉帝亚四四二)、「使经有机会」等(巴吉帝亚一二二一)中,「边」字用于补充语词;在「村边住处」等(清净道论一·三一)中用于接近;在「欲乐耽溺是一边,咖吒亚那,有此一边」等(相应部一·二五八;相应部二·一一〇)中用于极端。
Antapūroti mahāantaantaguṇehi pūro. ‘‘Sā haritantaṃ vā panthantaṃ vā’’ti (ma. ni. 1.304) majjhimanikāye mahāhatthipadopamasuttantapāḷi. Tattha sāti tejodhātu. Haritantanti haritatiṇarukkhamariyādaṃ . Panthantanti maggamariyādaṃ. Āgamma anāhārā nibbāyatīti seso. ‘‘Antamidaṃ bhikkhave, jīvikānaṃ yadidaṃ piṇḍolya’’nti (saṃ. ni. 3.80; itivu. 91) piṇḍiyālopasuttantapāḷi. Tattha piṇḍaṃ ulati gavesatīti piṇḍolo, piṇḍācāriko, tassa bhāvo piṇḍolyaṃ, piṇḍacaraṇena jīvikatāti attho. Esevāti sabbapaccayasaṅkhayabhūto nibbānadhammo eva, tenāha ‘‘sabba…pe… vuccatī’’ti. Etena sabbapaccayasaṅkhayanato asaṅkhataṃ nibbānaṃ saṅkhatabhūtassa vaṭṭadukkhassa parabhāgaṃ pariyosānabhūtaṃ, tasmā ettha parabhāgova attho yuttoti dasseti. Sakkāyoti sakkāyagāho.
『充满肠脏』者，即充满大肠与诸肠脏也。《中部》大象迹喻经经文中云：「彼或燃绿草边，或燃路边」——此中「彼」者，即火界也；「绿草之边」者，即绿草树木之界域也；「路之边」者，即道路之界域也；其后接「依此，无食而熄灭」之语。《相应部》与《如是语》中「托钵行乞乃诸生计之最末」之经文——此中「寻求食团者」名「托钵者」，即行脚乞食者，其状态称「托钵行」，即以行乞求食为活命之义也。『唯此者』者，即以一切资具穷尽为体之涅槃法，是以说「一切…乃至…名为」也。由此显示：以一切资具之穷尽故为无为，是轮回之苦——即有为者——之彼岸与究竟；故此处「彼岸」义最为相应也。『有身』者，即执著于有身也。
Kappoti leso. Kappakatenāti tiṇṇaṃ dubbaṇṇakaraṇānaṃ aññataradubbaṇṇakatena. Ādi-saddena cettha kappa-saddo mahākappasamantabhāvakilesakāmavitakkakālapaññattisadisabhāvādīsupi vattatīti dasseti. Tathā hesa ‘‘cattārimāni bhikkhave, kappassa asaṅkhyeyyānī’’tiādīsu (a. ni. 4.156) mahākappe vattati, ‘‘kevalakappaṃ veḷuvanaṃ obhāsetvā’’tiādīsu (saṃ. ni. 1.94) samantabhāve, ‘‘saṅkappo kāmo rāgo kāmo saṅkapparāgo kāmo’’tiādīsu (mahāni. 1; cūḷani. 8) kilesakāme, ‘‘takko vitakko saṅkappo’’tiādīsu vitakke, ‘‘yena sudaṃ niccakappaṃ viharāmī’’tiādīsu (ma. ni. 1.387) kāle , ‘‘iccāyasmā kappo’’tiādīsu (su. ni. 1018) paññattiyaṃ, ‘‘satthukappena vata kira bho sāvakena saddhiṃ mantayamānā na jānimhā’’tiādīsu (ma. ni. 1.260) sadisabhāveti.
『劫』者，即片段、节段也。『以劫所作者』者，即以三种令色衰败之法中某一令色衰败之法所作者。此处以「等」字显示「劫」字亦用于大劫、遍满之义、烦恼欲、寻思、时节、概念称谓、相似之义等。如此，彼「劫」字：于「比库们，此有劫之四阿僧祇」等处用于大劫义；于「遍照整片竹林」等处用于遍满义；于「思惟是欲，贪是欲，思惟与贪是欲」等处用于烦恼欲义；于「寻、伺、思惟」等处用于寻思义；于「我常住于此处」等处用于时节义；于「具寿咖巴」等处用于概念称谓义；于「与导师相似之弟子共商议，我等竟未能知」等处用于相似义也。
Taṇhādiṭṭhīsu pavattiṃ mahāniddesapāḷiyā (mahāni. 28) sādhento ‘‘vuttampi ceta’’ntiādimāha. Tattha uddānatoti saṅkhepato. ‘‘Tasmā’’tiādi yathāvuttāya atthavaṇṇanāya guṇavacanaṃ. Taṇhādiṭṭhivasenāti upanissayasahajātabhūtāya abhinandanasaṅkhātāya taṇhāya ceva sassatādiākārena abhinivisantassa micchāgāhassa ca vasena. Pubbe nivutthadhammavisayāya kappanāya idha adhippetattā atītakālavācakoyeva pubba-saddo, na pana ‘‘manopubbaṅgamā dhammā’’tiādīsu viya padhānādivācako, rūpādikhandhavinimuttassa kappanavatthuno abhāvā anta-saddo ca koṭṭhāsavācako, na pana abbhantarādivācakoti dassetuṃ ‘‘atītaṃ khandhakoṭṭhāsa’’nti vuttaṃ. Kappetvāti ca tasmiṃ pubbante taṇhāyanābhinivesanānaṃ samatthanaṃ pariniṭṭhāpanamāha. Ṭhitāti tassā laddhiyā avijahanaṃ, pubbantameva anugatā diṭṭhi tesamatthīti yojanā. Atthitā, anugatatā ca nāma punappunaṃ pavattiyāti dasseti ‘‘punappunaṃ uppajjanavasenā’’ti iminā. ‘‘Te eva’’ntiādinā ‘‘pubbantaṃ ārabbhā’’tiādipāḷiyā atthaṃ saṃvaṇṇeti. Tattha ārabbhāti ālambitvā. Visayo hi tassā diṭṭhiyā pubbanto. Visayabhāvato hesa tassā āgamanaṭṭhānaṃ , ārammaṇapaccayo cāti vuttaṃ ‘‘āgamma paṭiccā’’ti. Tadetaṃ aññesaṃ patiṭṭhāpanadassananti āha ‘‘aññampi janaṃ diṭṭhigatitaṃ karontā’’ti.
引《大义释》经文以证明渴爱与邪见之流转，故说「此亦已说」等语。此中『以概要』者，即以简略也。「因此」等语乃对如上所述义解之赞叹之词。『以渴爱与邪见之力』者，即以作为增上缘与俱生缘的、名为欢喜之渴爱，以及以常恒等行相而强行执持之邪见之力也。因「前」字在此所意指者乃先前所住之法为对象之思构，故「前」字仅表过去时，而非如「诸法以意为首」等处表主导等义；又因离色等蕴之外并无思构所依之处，故「边」字表部分义，而非内外等义——为显示此义，故说「过去之蕴之一分」。『思构』者，乃说明于彼前际中渴爱流转与邪见执著之成立与完成也。『坚住』者，乃不舍弃彼见解，随逐前际之邪见而住于彼等之中——此为文句之连结。以「不断地生起」之语，显示「坚住」与「随逐」乃以一再生起为其性质也。以「正是彼等」等语，阐释「依于前际」等经文之义。此中『依于』者，即以之为所缘也；彼邪见之所缘即是前际，因作为所缘故，此乃彼邪见之趋向之处，亦为所缘增上缘，故说「依附、缘于」。此乃使他人亦安立于彼见之显示，故说「使其他众生亦趋向邪见」。
Adhivacanapathānīti [adhivacanapaadāni (aṭṭhakathāyaṃ)] ruḷhimattena paññattipathāni. Dāsādīsu hi sirivaḍḍhakādisaddā viya vacanamattameva adhikāraṃ katvā pavattiyā tathā paṇṇattiyeva adhivacanaṃ, sā ca vohārassa pathoti. Atha vā adhi-saddo uparibhāge, vuccatīti vacanaṃ. Adhi uparibhāge vacanaṃ adhivacanaṃ. Upādāniyabhūtānaṃ rūpādīnaṃ [upādābhūtarūpādīnaṃ (dī. ni. ṭī. 1.29)] upari paññāpiyamānā upādāpaññatti, tasmā paññattidīpakapathānīti attho daṭṭhabbo. Paññattimattañhetaṃ vuccati, yadidaṃ ‘‘attā, loko’’ti ca, na rūpavedanādayo viya paramatthoti. Adhimutti-saddo cettha adhivacana-saddena samānattho ‘‘niruttipatho’’tiādīsu (dha. sa. 107 dukamātikā) viya uttisaddassa vacanapariyāyattā. ‘‘Bhūtaṃ attha’’ntiādinā pana bhūtasabhāvato atirekaṃ. Tamatidhāvitvā vā muccantīti adhimuttiyo, tāsaṃ pathāni taddīpakattāti atthaṃ dasseti, adhikaṃ vā sassatādikaṃ muccantīti adhimuttiyo. Adhikañhi sassatādiṃ, pakatiādiṃ, dabbādiṃ, jīvādiṃ, kāyādiñca abhūtaṃ atthaṃ sabhāvadhammesu ajjhāropetvā diṭṭhiyo pavattanti.
『胜言路』者，即以通俗惯用而言之概念之路也。犹如于奴仆等中，「吉祥增长」等称谓词仅作为指称而通行，此等表述亦仅以指称作为主体而通行，如是之概念即为「胜言」，而此乃言说之路也。或又：「阿提」字表处于上方，「瓦恰纳」者为言说，故「胜言」即处于上方之言说。其义应解为：处于作为取著对象的色等之上而被安立之「取著概念」，因此乃阐明概念之路也。盖「我」「世间」等所说者乃仅为概念，而非如色、受等乃胜义实有法也。此处「增上解脱」一词与「胜言」一词同义，如「言说路」等处中「伍帝」[Pali: utti]字为言说之同义词，故同义也。然以「实有者」等语，则超越真实自性之义。『脱离于彼而越过者』名「增上解脱」，彼等之路乃因阐明彼等之故——以此显示其义；或「脱离于增盛之常恒等者」名「增上解脱」。盖常恒等增盛者、本性等、实体等、命等、身等，此等非实有之义被叠加于自性法上，邪见由此而生起也。
§30
30.Abhivadantīti ‘‘idameva saccaṃ, moghamañña’’nti abhinivisitvā vadanti. ‘‘Ayameva dhammo, nāyaṃ dhammo’’tiādinā abhibhavitvāpi vadanti. Abhivadanakiriyāya ajjāpi avicchedabhāvadassanatthaṃ vattamānavacanaṃ katanti ayamettha pāḷivaṇṇanā. Kathetukamyatāya hetubhūtāya pucchitvāti sambandho. Micchā passatīti diṭṭhi, diṭṭhi eva diṭṭhigataṃ ‘‘muttagataṃ, (a. ni. 9.11) saṅkhāragata’’ntiādīsu (mahāni. 41) viya gata-saddassa tabbhāvavuttito, gantabbābhāvato vā diṭṭhiyā gatamattanti diṭṭhigataṃ. Diṭṭhiyā gahaṇamattameva, natthaññaṃ avagantabbanti attho, diṭṭhipakāro vā diṭṭhigataṃ. Lokiyā hi vidhayuttagatapakārasadde samānatthe icchanti. Ekasmiṃyeva khandhe ‘‘attā’’ti ca ‘‘loko’’ti ca gahaṇavisesaṃ upādāya paññāpanaṃ hotīti āha ‘‘rūpādīsu aññataraṃ attāti ca lokoti ca gahetvā’’ti. Amaraṃ niccaṃ dhuvanti sassatavevacanāni, maraṇābhāvena vā amaraṃ. Uppādābhāvena sabbadāpi atthitāya niccaṃ. Thiraṭṭhena vikārābhāvena dhuvaṃ.‘‘Yathāhā’’tiādinā mahāniddesa paṭisambhidāmaggapāḷīhi yathāvuttamatthaṃ vibhāveti. Tattha ‘‘rūpaṃ gahetvā’’ti pāṭhasesena sambandho. Ayaṃ panattho – ‘‘rūpaṃ attato samanupassati. Vedanaṃ, saññaṃ, saṅkhāre, viññāṇaṃ attato samanupassatī’’ti imissā pañcavidhāya sakkāyadiṭṭhiyā vasena vutto, ‘‘rūpavantaṃ attāna’’ntiādikāya pana pañcadasavidhāyapi tadavasesāya sakkāyadiṭṭhiyā vasena cattāro khandhe ‘‘attā’’ti gahetvā tadañño ‘‘loko’’ti paññapentīti ayampi attho labbhateva. Tathā ekaṃ khandhaṃ ‘‘attā’’ti gahetvā añño attano upabhogabhūto ‘‘loko’’ti ca. Sasantatipatite khandhe ‘‘attā’’ti gahetvā tadañño parasantatipatito ‘‘loko’’ti ca paññapetīti evampettha attho daṭṭhabbo. Etthāha – ‘‘sassato vādo etesa’’nti kasmā heṭṭhā vuttaṃ, nanu tesaṃ attā ca loko ca sassatoti adhippeto, na vādoti? Saccametaṃ, sassatasahacaritatāya pana vādopi sassatoti vutto yathā ‘‘kuntā pacarantī’’ti, sassato iti vādo etesanti vā tattha iti-saddalopo daṭṭhabbo. Sassataṃ vadanti ‘‘idameva saccaṃ, moghamañña’’nti abhinivissa voharantīti sassatavādā tipi yujjati.
30.『强调说』者，执取『唯此为真，余皆虚妄』而说也；亦有凌驾他人而言『此即法，彼非法』等之义。此处用现在时态，乃为显示此种强调说法乃至今日仍无间断——此乃巴利注疏之释义。以欲说之因而发问——此为文义关联。『邪见』者，错误地观见也；『见趣』者，见即为见趣——犹如『解脱趣』、『行趣』等词中，『趣』字表示彼事之性质，或因无可趣赴之处，仅为见之所得，故名『见趣』。其义谓：唯是见之执取，无有其余可知之物；或言，见趣乃见之一类。世间人欲将加词、状态词、类别词用于同义之意。因在同一蕴中，以执取为『自我』与执取为『世间』之区别而施设，故曰『执色等中某一者为自我，某一者为世间』。『不死』、『常住』、『恒存』乃常见之同义词；或因无有死亡故曰不死；因无有生起而常时存在故曰常住；因坚固之义、无有变异故曰恒存。以『如所说』等，藉《大义释》及《无碍解道》之巴利原文阐明上述之义。其中『执取色』之语文与下文相连。此义乃依『观色为自我，观受、想、行、识为自我』此五种身见而说；然依『具色之自我』等十五种其余身见，执取四蕴为『自我』，将其余施设为『世间』——此义亦可得。复次，执一蕴为『自我』，将另一作为自我受用之物施设为『世间』；又执落于自相续之诸蕴为『自我』，将落于他人相续者施设为『世间』——于此应如此理解其义。于此有问：『此乃彼等之常见论』，何以前文如此说？彼等所意欲者，乃自我与世间是常，而非论说，不正是如此吗？此固然，然因与常见相伴随，故论说亦称为常见，犹如『矛在奔驰』之语；或应理解为『常见即是此等人之论说』，其中『即是』之词省略。宣说『唯此为真，余皆虚妄』而执取发言——称之为常见论者，亦合宜也。
§31
31.Ātāpanabhāvenāti vibādhanassa bhāvena, vibādhanaṭṭhena vā. Pahānañcettha vibādhanaṃ. Padahanavasenāti samādahanavasena. Samādahanaṃ pana kosajjapakkhe patitumadatvā cittassa ussāhanaṃ. Yathā samādhi visesabhāgiyataṃ pāpuṇāti, evaṃ vīriyassa bahulīkaraṇaṃ anuyogo. Iti padattayena vīriyameva vuttanti āha ‘‘evaṃ tippabhedaṃ vīriya’’nti. Yathākkamañhiha tīhi padehi upacārappanācittaparidamanavīriyāni dasseti. Na pamajjati etenāti appamādo, satiyā avippavāso. So pana satipaṭṭhānā cattāro khandhā eva. Sammā upāyena manasi karoti kammaṭṭhānametenāti sammāmanasikāro, so pana ñāṇameva, na ārammaṇavīthijavanapaṭipādakā, tenāha ‘‘atthato ñāṇa’’nti. Pathamanasikāroti kāraṇamanasikāro. Tadevatthaṃ samattheti ‘‘yasmiñhī’’tiādinā. Tattha yasmiṃ manasikāreti kammaṭṭhānamanasikaraṇūpāyabhūte ñāṇasaṅkhāte manasikāre. ‘‘Imasmiṃ ṭhāne’’ti iminā saddantarasampayogādinā viya pakaraṇavasenāpi saddo visesavisayoti dīpeti. Vīriyañcāti yathāvuttehi tīhi padehi vuttaṃ tippabhedaṃ vīriyañca. Etthāti ‘‘ātappa…pe… manasikāramanvāyā’’ti imasmiṃ pāṭhe, sīlavisuddhiyā saddhiṃ catunnaṃ rūpāvacarajjhānānaṃ adhigamanapaṭipadā idha vattabbā, sā pana visuddhimagge (visuddhi. 2.401) vitthārato vuttāti āha ‘‘saṅkhepattho’’ti. Tathājātikanti tathāsabhāvaṃ, etena cuddasavidhehi cittaparidamanehi rūpāvacaracatutthajjhānassa paguṇatāpādanena damitataṃ dasseti. Cetaso samādhi cetosamādhi, so pana aṭṭhaṅgasamannāgatarūpāvacaracatutthajjhānasseva samādhi. Yathā-saddo ‘‘yenā’’ti atthe nipātoti āha ‘‘yena samādhinā’’ti.
31.『热诚之义』者，以逼迫之性质，或以逼迫之意义也。而此处的舍断即是逼迫。『以精勤之意』者，以策励之意也。策励者，不令心堕于懈怠之侧，而策发心之奋发也。使定获得殊胜分，如此多修习精进即为勤修。故以此三词唯说精进，乃言『如此三种之精进』。依次序，以此三词显示近行、安止与调御心之精进。『以此不放逸』者，即不放逸，念之不离失也。此则唯是四念处。『以此如法作意业处』者，即正作意，此唯是智，而非所缘心路速行之基础，故言『就义而言即是智』。初作意者，即原因之作意。以『因为……』等进一步阐明同一义。其中『于彼作意』者，于作为策励作意业处之方法所摄之智之中。『于此处』——以此显示如同另一词之关联，依文脉之故，词亦可指特定对象。『精进』者，以上述三词所说之三种精进。『于此』者，即于『热诚……作意随顺』此段文句中；连同戒清净，证得四种色界禅那之道，于此应当宣说，然彼已在《清净道论》中详述，故言『略义』。『如此之性质』者，即如此之体性；以此显示藉由十四种调御心之事，使色界第四禅那纯熟，从而被调御之状态。心之定即心定，此唯是具足八支之色界第四禅那之定。『如』字乃以『以……』之义作助词，故言『以此定』。
Vijambhanabhūtehi lokiyābhiññāsaṅkhātehi jhānānubhāvehi sampannoti jhānānubhāvasampanno. Sodiṭṭhigatiko evaṃ vadatīti vattamānavacanaṃ, tathāvadanassa avicchedabhāvena sabbakālikatādassanatthanti veditabbaṃ. Aniyamite hi kālavisese vippakatakālavacananti. Vanati yācati puttanti vañjhā jha-paccayaṃ, na-kārassa ca niggahitaṃ katvā, vadhati puttaṃ, phalaṃ vā hanatītipi vañjhā sapaccayaghya-kārassa jha-kāraṃ, niggahitāgamañca katvā. Sā viya kassaci phalassa ajanenāti vañjho, tenāha ‘‘vañjhapasū’’tiādi. Evaṃ padatthavatā iminā kīdisaṃ sāmatthiyatthaṃ dassetīti antolīnacodanaṃ pariharituṃ ‘‘etenā’’tiādimāha. Jhānalābhissa visesena jhānadhammā āpāthamāgacchanti, tammukhena pana sesadhammāpīti imamatthaṃ sandhāya ‘‘jhānādīna’’nti vuttaṃ. Rūpādijanakabhāvanti rūpādīnaṃ janakasāmatthiyaṃ. Paṭikkhipatīti ‘‘nayime kiñci janentī’’ti paṭikkhipati. Kasmāti ce? Sati hi janakabhāve rūpādidhammānaṃ viya, sukhādidhammānaṃ viya ca paccayāyattavuttitāya uppādavantatā viññāyati, uppāde ca sati avassaṃbhāvī nirodhoti anavakāsāva niccatā siyā, tasmā taṃ paṭikkhipatīti.
『具足广展之世间神通所摄之禅那威力』者，即具禅那威力。此为现在时态，应知其为显示如此说者乃无间断，于一切时说之之意。盖于不确定之时间特定处，乃为不完整时态之语言。『索要』之义即乞求子嗣，以不生育之意为『不孕』[Pali: vañjhā]，将鼻音加于『求』字上；或『杀子』或『毁果』之义，以有接尾辞之字将相应辅音变换并加鼻音增益而成。如彼之不能生任何果实，故为不孕，故言『如不孕之畜生』等。既然此词如此具有词义，则为显示其表示何种能力之义，为答内部之追问，乃言『以此』等。禅那获得者的诸禅那法尤为突出呈现，而通过该门其余诸法亦然——意趣于此义，故言『禅那等』。『色等之生因性』者，生起色等之能力。『拒斥』者，言『此等不生任何物』而拒斥也。何故？若有生因之性，则如色等诸法，如乐等诸法，因依缘而转，可知其有生起之性；有生起则必有灭尽，如此便无常住之余地；故拒斥之。
Ṭhitoti niccalaṃ patiṭṭhito, kūṭaṭṭha-saddoyeva vā loke accantaṃ nicce niruḷho daṭṭhabbo. Tiṭṭhatīti ṭhāyī, esikā ca sā ṭhāyī cāti esikaṭṭhāyī, visesanaparanipāto cesa, tasmā gambhīranemo niccalaṭṭhitiko indakhīlo viyāti attho, tenāha ‘‘yathā’’tiādi. ‘‘Kūṭaṭṭho’’ti iminā cettha aniccatābhāvamāha. ‘‘Esikaṭṭhāyī ṭhito’’ti iminā pana yathā esikā vātappahārādīhi na calati, evaṃ na kenaci vikāramāpajjatīti vikārābhāvaṃ, vikāropi atthato vināsoyevāti vuttaṃ ‘‘ubhayenāpi lokassa vināsābhāvaṃ dassetī’’ti.
『住立』者，静止不动地安住；或于世间，『顶点住立』一词应理解为表示绝对常住之义。『站立』即住立，既为柱又为住立，即『如柱般住立』，此为形容词后置，故义谓：如深植于地、静止安住、如门柱一般。故言『犹如……』等。以『顶点住立』言无常之不存在。以『如柱般住立』言：如同门柱不因风吹等而动摇，如此亦不遭遇任何变异——即变异之不存在；变异就其实质而言即是毁灭，故言『以此两者显示世间毁灭之不存在』。
Evamaṭṭhakathāvādaṃ dassetvā idāni kecivādaṃ dassetuṃ ‘‘keci panā’’tiādi vuttaṃ. Muñjatoti [muñje (aṭṭhakathāyaṃ)] muñjatiṇato. Īsikāti kaḷīro. Yadidaṃ attasaṅkhātaṃ dhammajātaṃ jāyatīti vuccati, taṃ sattirūpavasena pubbe vijjamānameva byattirūpavasena nikkhamati, abhibyattiṃ gacchatīti attho. ‘‘Vijjamānamevā’’ti hi etena kāraṇe phalassa atthibhāvadassanena byattirūpavasena abhibyattivādaṃ dasseti. Sāligabbhe saṃvijjamānaṃ sālisīsaṃ viya hi sattirūpaṃ, tadabhinikkhantaṃ viya byattirūpanti. Kathaṃ pana sattirūpavasena vijjamānoyeva pubbe anabhibyatto byattirūpavasena abhibyattiṃ gacchatīti? Yathā andhakārena paṭicchanno ghaṭo ālokena abhibyattiṃ gacchati, evamayampīti.
如此阐示注疏之说后，今为阐示某些人之说，而言『然而某些人……』等。『茅草之中』者，从芦苇草中也。『蒲草』者，即嫩芽也。所谓自我所摄之诸法生起，彼以潜在性之形式先前已然存在，以显现性之形式出现，即趣向显现——此为其义。以『已然存在』一词，显示因中有果之存在，从而展示以显现性之形式显现的论说。犹如已存在于稻胎中之稻穗为潜在性，其出芽而出者为显现性。然而，以潜在性存在而先前未显现者，如何以显现性趋向显现？如被黑暗所遮覆之瓶，因光明而趋向显现——彼亦如此也。
Idamettha vicāretabbaṃ – kiṃ karonto āloko ghaṭaṃ pakāsetīti vuccati, yadi ghaṭavisayaṃ buddhiṃ karonto pakāseti, anuppannāya eva buddhiyā uppattidīpanato abhibyattivādo hāyati. Atha ghaṭavisayāya buddhiyā āvaraṇabhūtaṃ andhakāraṃ vidhamanto pakāseti, evampi abhibyattivādo hāyateva. Sati hi ghaṭavisayāya buddhiyā kathaṃ andhakāro tassā āvaraṇaṃ hotīti. Yathā ca ghaṭassa abhibyatti na yujjati, evaṃ diṭṭhigatikaparikappitassa attanopi abhibyatti na yujjatiyeva. Tatthāpi hi yadi indriyavisayādisannipātena anuppannā eva buddhi uppannā, uppattivacaneneva abhibyattivādo hāyati abhibyattimattamatikkamma anuppannāya eva buddhiyā uppattidīpanato. Tathā sassatavādopi teneva kāraṇena. Atha buddhippavattiyā āvaraṇabhūtassa andhakāraṭṭhāniyassa mohassa vidhamanena buddhi uppannā. Evampi sati atthavisayāya buddhiyā kathaṃ moho tassā āvaraṇaṃ hotīti, hāyateva abhibyattivādo, kiñca bhiyyo – bhedasabbhāvatopi abhibyattivādo hāyati. Na hi abhibyañjanakānaṃ candimasūriyamaṇipadīpādīnaṃ bhedena abhibyañjitabbānaṃ ghaṭādīnaṃ bhedo hoti, hoti ca visayabhedena buddhibhedo yathāvisayaṃ buddhiyā sambhavatoti bhiyyopi abhibyatti na yujjatiyeva, na cettha vijjamānatābhibyattivasena vuttikappanā yuttā vijjamānatābhibyattikiriyāsaṅkhātāya vuttiyā vuttimato ca anaññathānujānanato. Anaññāyeva hi tathā vuttisaṅkhātā kiriyā tabbantavatthuto, yathā phassādīhi phusanādibhāvo, tasmā vuttimato anaññāya eva vijjamānatābhibyattisaṅkhātāya vuttiyā parikappito kesañci abhibyattivādo na yutto evāti. Ye pana ‘‘īsikaṭṭhāyī ṭhito’’ti paṭhitvā yathāvuttamatthamicchanti, te tadidaṃ kāraṇabhāvena gahetvā ‘‘te ca sattā sandhāvanti saṃsaranti cavanti upapajjantī’’ti padehi atthasambandhampi karonti, na aṭṭhakathāyamiva asambandhanti dassento ‘‘yasmā cā’’tiādimāha. Te ca sattā sandhāvantīti ettha ye idha manussabhāvena avaṭṭhitā, teyeva devabhāvādiupagamanena ito aññattha gacchantīti attho. Aññathā katassa kammassa vināso, akatassa ca abbhāgamo āpajjeyyāti adhippāyo.
于此应加以审察：光明在做什么时被说为照明瓶？若言使瓶为对象的认知生起而照明，则是显示尚未生起之认知的生起，故显现论已然动摇。若言驱散对以瓶为对象之认知构成障碍之黑暗而照明，如此显现论亦动摇。若已有以瓶为对象之认知，黑暗如何能成为其障碍？如同瓶之显现不合理，见趣执持者所构想之自我之显现，亦同样不合理。于此若根境等会合，尚未生起之认知生起，则以生起之言说，因超越仅为显现而显示尚未生起之认知的生起，显现论已然动摇，常见论亦因同一理由而动摇。又若因驱散作为认知生起之障碍的相当于黑暗之愚痴，认知得以生起——如此，对于以义为对象之认知，愚痴如何能成为其障碍？显现论已然动摇；更有甚者，因有分裂之存在，显现论亦动摇。能显现者如月、日、宝珠、灯等之分裂，不导致被显现者如瓶等之分裂；因对象之差别而有认知之差别，认知依各自对象而生起——故显现更不合理。于此，以存在性显现的方式解释亦不合宜，因为被称为存在性显现之行为，其有行为者必与彼无异。如触等之接触等性质来自所触等，彼被称为行为之同一行为，来自有该行为之事物本身，因此某些人以存在性显现为名所构想的显现论，实不合宜。然而那些读作『如柱般住立』并希望如上所述之义者，以此作为理由，与『彼等众生流转、轮回、死亡、再生』等语句亦产生义理关联，并非如注疏中那样无有关联——为显示此，故言『因为……』等。『彼等众生流转』者，于此那些以人身安住于此者，以趣向天身等而往他处——此为其义。其意趣为：若如此，则已作之业的消失，以及未作之业的到来，将会发生。
Aparāparanti aparasmā bhavā aparaṃ bhavaṃ, aparamaparaṃ vā, punappunanti attho. ‘‘Cavantī’’ti padamulliṅgetvā ‘‘evaṃ saṅkhyaṃ gacchantī’’ti atthaṃ vivarati, attano tathāgahitassa niccasabhāvattā na cutūpapattiyo. Sabbabyāpitāya nāpi sandhāvanasaṃsaraṇāni, dhammānaṃyeva pana pavattivisesena evaṃ saṅkhyaṃ gacchanti evaṃ voharīyantīti adhippāyo. Etena ‘‘avaṭṭhitasabhāvassa attano, dhammino ca dhammamattaṃ uppajjati ceva vinassati cā’’ti imaṃ vipariṇāmavādaṃ dasseti. Yaṃ panettha vattabbaṃ, taṃ imissaṃ sassatavādavicāraṇāyameva ‘‘evaṃgatikā’’ti padatthavibhāvane vakkhāma. Idāni aṭṭhakathāyaṃ vuttaṃ asambandhamattaṃ dassetuṃ ‘‘aṭṭhakathāyaṃ panā’’tiādi vuttaṃ. Sandhāvantītiādinā vacanena attano vādaṃ bhindati vināseti sandhāvanādivacanasiddhāya aniccatāya pubbe attanā paṭiññātassa sassatavādassa viruddhabhāvatoti attho. ‘‘Diṭṭhigatikassā’’tiādi tadatthasamatthanaṃ. Na nibaddhanti na thiraṃ. ‘‘Sandhāvantī’’tiādivacanaṃ, sassatavādañca sandhāya ‘‘sundarampi asundarampi hotiyevā’’ti vuttaṃ. Sabbadā saranti pavattantīti sassatiyo ra-kārassa sa-kāraṃ, dvibhāvañca katvā, pathavīsinerucandimasūriyā, sassatīhi samaṃ sadisaṃ tathā, bhāvanapuṃsakavacanañcetaṃ. ‘‘Attā ca loko cā’’ti hi kattuadhikāro. Sassatisamanti vā liṅgabyattayena kattuniddeso. Sassatisamo attā ca loko ca atthi evāti attho, iti-saddo cettha padapūraṇamattaṃ. Eva-saddassa hi e-kāre pare iti-sadde i-kārassa va-kāramicchanti saddavidū. Sassatisamanti sassataṃ thāvaraṃ niccakālantipi attho, sassatisama-saddassa sassatapadena samānatthataṃ sandhāya ṭīkāyaṃ (dī. ni. ṭī. 1.31) vutto.
『一再又一再』者，谓从此有转至彼有，或一次又一次，即反复不断之义。提出『逝去』此词，而以『如是计数而行』阐明其义——由于自我被如此把持，认为具有常住之本性，故无所谓死生往来；又由于遍满一切，亦无所谓奔驰流转；然而诸法仅凭运作之特殊方式，如此计数而行、如是被称说，此乃其意趣所在。由此显示一种变异论：『具有固定本性的自我，以及与自我相连之诸法，唯有法的部分生起与消灭。』此处所应辨明之义，将于考察常见论时，在阐释『如是趣向』词义中详加论说。其次，为显示注疏中所说仅属略述，故说『然而在注疏中』等语。以『奔驰』等语，乃是破坏、摧毁自身之主张——因为奔驰等语所成立的无常性，与先前自己所承认的常见论相互矛盾，此即其义。『持见者』等语，是对该义的进一步论证。『不固定』者，即不坚固之义。『奔驰』等语，是就常见论而言，『无论善美与否皆如此』。『恒常忆念，持续运转』，故称『萨萨帝』[Pali: sassatiyo]——将『ra』转为『sa』并加重叠，地、须弥山、月、日，与萨萨帝相似相同，此亦为阴性名词单数之形式。『自我与世界』是主格用法。或者，『萨萨帝萨玛』[Pali: sassatisamā]以变格形式表示主格。其义为：与萨萨帝相似之自我与世界确实存在；此处『iti』字仅作填补音节用。语言学家认为，『eva』字其中的『e』音之后接『iti』字时，『iti』字的『i』音转为『va』。『萨萨帝萨玛』亦有常住、不动、恒久之义，这一点——『萨萨帝萨玛』一词与『萨萨达』一词同义——已在复注中论及。
Hetuṃ dassentoti yesaṃ ‘‘sassato’’ti attānañca lokañca paññapeti, tesaṃ hetuṃ dassento ayaṃ diṭṭhigatiko āhāti sambandho. Na hi attano diṭṭhiyā paccakkhakatamatthaṃ attanoyeva sādheti, attano pana paccakkhakatena atthena attano appaccakkhabhūtampi atthaṃ sādheti, attanā ca yathānicchitaṃ atthaṃ parepi viññāpeti, na anicchitaṃ , idaṃ pana hetudassanaṃ etesu anekesu jātisatasahassesu ekovāyaṃ me attā ca loko ca anussaraṇasambhavato. Yo hi yamatthaṃ anubhavati, so eva taṃ anussarati, na añño. Na hi aññena anubhūtamatthaṃ añño anussarituṃ sakkoti yathā taṃ buddharakkhitena anubhūtaṃ dhammarakkhito. Yathā cetāsu, evaṃ ito purimatarāsupi jātīsu, tasmā ‘‘sassato me attā ca loko ca, yathā ca me, evaṃ aññesampi sattānaṃ sassato attā ca loko cā’’ti sassatavasena diṭṭhigahaṇaṃ pakkhandanto diṭṭhigatiko parepi tattha patiṭṭhapeti. Pāḷiyaṃ pana ‘‘anekavihitāni adhimuttipathāni abhivadanti, so evamāhā’’ti vacanato parānugāhāpanavasena idha hetudassanaṃ adhippetanti viññāyati. Etanti attano ca lokassa ca sassatabhāvaṃ. ‘‘Na kevala’’ntiādi atthato āpannadassanaṃ. Ṭhāna-saddo kāraṇe, tañca kho idha pubbenivāsānussatiyevāti āha ‘‘ida’’ntiādi. Kāraṇañca nāmetaṃ tividhaṃ sampāpakaṃ nibbattakaṃ ñāpakanti. Tattha ariyamaggo nibbānassa sampāpakakāraṇaṃ, bījaṃ aṅkurassa nibbattakakāraṇaṃ, paccayuppannatādayo aniccatādīnaṃ ñāpakakāraṇaṃ, idhāpi ñāpakakāraṇameva adhippetaṃ. Ñāpako hi attho ñāpetabbatthavisayassa ñāṇassa hetubhāvato kāraṇaṃ. Tadāyattavuttitāya taṃ ñāṇaṃ tiṭṭhati etthāti ṭhānaṃ, vasati taṃ ñāṇamettha tiṭṭhatīti ‘‘vatthū’’ti ca vuccati. Tathā hi bhagavatā vatthu-saddena uddisitvāpi ṭhāna-saddena niddiṭṭhanti.
为显示论据，此持见者说话时，乃是在为那些称自我与世界为『常住』者显示其论据，此为句子的关联。他不仅以自身见解直接所证之义来自我成立，更以自身直接所证之义来成立自身尚未直接证得之义，并以自己所欲之义令他人了知，而非以非所欲之义，这便是论据的显示。在此无数百千生中，唯此一自我与世界由我忆念所生。凡亲身经历某事者，唯彼方能忆念，他人不能；正如布达拉克希达[Pali: buddharakkhita]所经历之事，达玛拉克希达[Pali: dhammarakkhita]无法如实忆念。如此生中，往昔更前之诸生亦然，因此，持见者确信『我的自我与世界是常住的；如我一般，其余众生的自我与世界亦是常住的』，由此投入常见的把持，并令他人也在此中安立。然而就巴利原文而言，由『宣说种种执着之道……彼如是说』之语，可知此处所意趣的论据显示，乃是使他人随顺接受之意。『此』者，即自我与世界之常住性。『不仅如此』等语，是揭示由义理所导致的过失。『地点』一词表原因，而此处即指忆念宿世，故说『此』等语。原因分三种：引导因、产生因、指示因。其中，圣道是涅槃的引导因，种子是幼芽的产生因，缘生性等是无常等的指示因；此处所意趣的亦是指示因。指示因以被指示之义为认知对象，成为该认知之缘，故称『原因』。依于彼而运作，该认知于其中安住，故称『地点』；该认知居住于其中而安住，故亦称『依处』。世尊以『依处』一词列举，复以『地点』一词指示，即如此也。
§32-33
32-33. Dutiyatatiyavārānaṃ paṭhamavārato viseso natthi ṭhapetvā kālabhedanti āha ‘‘upari vāradvayepi eseva nayo’’ti. Tadetaṃ kālabhedaṃ yathāpāḷiṃ dassetuṃ ‘‘kevalañhī’’tiādi vuttaṃ. Itarena dutiyatatiyavārā yāva dasasaṃvaṭṭavivaṭṭakappā, yāva cattālīsasaṃvaṭṭavivaṭṭakappā ca anussaraṇavasena vuttāti adhippāyo. Yadevaṃ kasmā sassatavādo catudhā vibhatto, nanu tidhā kālabhedamakatvā adhiccasamuppattikavādo viya duvidheneva vibhajitabbo siyāti codanaṃ sodhetuṃ ‘‘mandapañño hī’’tiādimāha. Mandapaññādīnaṃ tiṇṇaṃ pubbenivāsānussatiñāṇalābhīnaṃ vasena tidhā kālabhedaṃ katvā takkanena saha catudhā vibhattoti adhippāyo. Nanu ca anussavādivasena takkikānaṃ viya mandapaññādīnampi visesalābhīnaṃ hīnādivasena anekabhedasambhavato bahudhā bhedo siyā, atha kasmā sabbepi visesalābhino tayo eva rāsī katvā vuttāti? Ukkaṭṭhaparicchedena dassetukāmattā. Tīsu hi rāsīsu ye hīnamajjhimapaññā, te vuttaparicchedato ūnakameva anussaranti. Ye pana ukkaṭṭhapaññā, te vuttaparicchedaṃ atikkamitvā nānussarantīti tattha tattha ukkaṭṭhaparicchedena dassetukāmato anekajātisatasahassadasacattārīsasaṃvaṭṭavivaṭṭānussaraṇavasena tayo eva rāsī katvā vuttāti. Na tato uddhanti yathāvuttakālattayato, cattārīsasaṃvaṭṭavivaṭṭakappato vā uddhaṃ nānussarati, kasmā? Dubbalapaññattā. Tesañhi nāmarūpaparicchedavirahato dubbalā paññā hotīti aṭṭhakathāsu vuttaṃ.
第二轮与第三轮同第一轮之差别，仅在时间之不同，故说『上述两轮亦同此法』。为依巴利原文如实显示此时间之差别，故说『因为仅仅』等语。其意趣是：第二、第三两轮，分别以忆念乃至十劫成住坏、乃至四十劫成住坏而说。既如此，常见论为何分为四种？难道不应如无因生论那样，不作三种时间区分，而仅分为两种吗？为解答此疑难，故说『慧钝者』等语。其意趣是：就获得忆念宿世之智的三类人——慧钝、慧中、慧利——作三种时间区分，加上以推理者，合为四种分类。然而，既然如同随声说者与推理者一样，获得特殊境界的慧钝等人，亦可依低中高等级而有多种区分，为何将所有获得特殊境界者统摄为三聚来说？这是因为欲以极致的界限来说明之故。在三聚中，慧低慧中者，忆念之范围不超过所说之界限；而慧极高者，亦不超越所说之界限而向上忆念。因此，为在各处以极致界限作说明，依忆念无数百千生、十劫成住坏、四十劫成住坏，分为三聚而说。『不超过此』者，即不超越所说之三种时间，或不超越四十劫成住坏而向上忆念；为何如此？因为慧力薄弱。在注疏中说：彼等缺乏名色之辨析，故慧力薄弱。
§34
34. Tappakatiyattopi kattutthoyevāti āha ‘‘takkayatī’’ti. Tappakatiyattattā eva hi dutiyanayopi upapanno hoti. Tattha takkayatīti ūhayati, sassatādiākārena tasmiṃ tasmiṃ ārammaṇe cittaṃ abhiniropayatīti attho. Takkoti ākoṭanalakkhaṇo, vinicchayalakkhaṇo vā diṭṭhiṭṭhānabhūto vitakko. Tena tena pariyāyena takkanaṃ sandhāya ‘‘takketvā vitakketvā’’ti vuttaṃ vīmaṃsāya samannāgatoti atthavacanamattaṃ. Nibbacanaṃ pana takkipade viya dvidhā vattabbaṃ. Vīmaṃsā nāma vicāraṇā, sā ca duvidhā paññā ceva paññāpatirūpikā ca. Idha pana paññāpatirūpikāva, sā catthato lobhasahagatacittuppādo, micchābhinivesasaṅkhāto vā ayonisomanasikāro. Pubbabhāge vā micchādassanabhūtaṃ diṭṭhivipphanditaṃ, tadetamatthattayaṃ dassetuṃ ‘‘tulanā ruccanā khamanā’’ti vuttaṃ. ‘‘Tulayitvā’’tiādīsupi yathākkamaṃ ‘‘lobhasahagatacittuppādenā’’tiādinā yojetabbaṃ. Samantato, punappunaṃ vā āhananaṃ pariyāhataṃ, taṃ pana vitakkassa ārammaṇaṃ ūhanameva, bhāvanapuṃsakañcetaṃ padanti dasseti ‘‘tena tena pariyāyena takketvā’’ti iminā. Pariyāyenāti ca kāraṇenāti attho. Vuttappakārāyāti tidhā vuttappabhedāya. Anuvicaritanti anupavattitaṃ, vīmaṃsānugatena vā vicārena anumajjitaṃ. Tadanugatadhammakiccampi hi padhānadhamme āropetvā tathā vuccati. Paṭibhāti dissatīti paṭibhānaṃ, yathāsamāhitākāravisesavibhāvako diṭṭhigatasampayuttacittuppādo, tato jātanti paṭibhānaṃ, tathā paññāyanaṃ, sayaṃ attano paṭibhānaṃ sayaṃpaṭibhānaṃ, tenevāha ‘‘attano paṭibhānamattasañjāta’’nti. Matta-saddena cettha visesādhigamādayo nivatteti. Anāmaṭṭhakālavacane vattamānavaseneva atthaniddeso upapannoti āha ‘‘evaṃ vadatī’’ti.
就第三格语义而言，此处仍是主格之义，故说『推理』。正因具有第三格的意义，第二种解释方式亦得成立。其中，『推理』者，即思惟推度，以常住等方式将心着于彼彼所缘之义。推论[Pali: takko]，乃是以考察为相、或以决断为相、以邪见为依处的寻。就『以种种方式推论』之义，故说『推论、思惟』；『具足审察』仅是义语之补充。至于语源分析，应如推论者一词，从两方面说明。审察[Pali: vīmaṃsā]即省察，有两种：慧与慧的相似品。此处唯是慧的相似品——就义理而言，即贪俱心的生起，或称邪定向的不如理作意，或前分的邪见所显现的见惑；为显示此三义，故说『衡量、乐欲、忍可』。『衡量』等语，亦依次应以『贪俱心的生起』等加以联结。从各方面、或反复地击打，称为『反复推敲』[Pali: pariyāhataṃ]，而这正是寻对所缘的思维推度，此为阴阳中性词，以『以种种方式推论』此语加以显示。『以种种方式』者，义为以种种原因。『如前所述之种类』者，即前述三种之分类。『随行』[Pali: anuvicaritaṃ]者，即持续运转，或为随审察之伺所反复探触。与主法相关的附属法之作用，亦归摄于主法而如此称说。直观[Pali: paṭibhānaṃ]者，即显现，是与邪见相应之心的生起，呈现出如已入定般的特定状貌，由此所生，即为直观，如此呈现，称为自身的直观，即『自身直观』，故说『由自身直观所生』。此处『仅仅』一词，遮除胜证等义。关于无法确定其时的说法，以现在时态说明，故说『如是说』。
Pāḷiyaṃ ‘‘takkī hoti vīmaṃsī’’ti sāmaññaniddesena, ekasesena vā vuttaṃ takkībhedaṃ vibhajanto ‘‘tattha catubbidho’’tiādimāha. Parehi puna savanaṃ anussuti, sā yassāyaṃ anussutiko. Purimaṃ anubhūtapubbaṃ jātiṃ saratīti jātissaro. Labbhateti lābho, yaṃ kiñci attanā paṭiladdhaṃ rūpādi, sukhādi ca, na pana jhānādiviseso, tenevāha pāḷiyaṃ ‘‘so takkapariyāhataṃ vīmaṃsānuvicaritaṃ sayaṃpaṭibhānaṃ evamāhā’’ti. Aṭṭhakathāyampi vuttaṃ ‘‘attano paṭibhānamattasañjāta’’nti. Ācariyadhammapālattheropi vadati ‘‘matta-saddena visesādhigamādayo nivattetī’’ti (dī. ni. ṭī. 1.34) so etassāti lābhī. Suddhena purimehi asammissena, suddhaṃ vā takkanaṃ suddhatakko, so yassāyaṃ suddhatakkiko. Tena hīti uyyojanatthe nipāto, tena tathā vessantararaññova bhagavati samāneti diṭṭhiggāhaṃ uyyojeti. Lābhitāyāti rūpādisukhādilābhībhāvato. ‘‘Anāgatepi evaṃ bhavissatī’’ti idaṃ lābhītakkino evampi sambhavatīti sambhavadassanavasena idhādhippetaṃ takkanaṃ sandhāya vuttaṃ. Anāgataṃsatakkaneneva hi sassataggāhī bhavati. ‘‘Atītepi evaṃ ahosī’’ti idaṃ pana anāgataṃsatakkanassa upanissayanidassanamattaṃ. So hi ‘‘yathā me idāni attā sukhī hoti, evaṃ atītepīti paṭhamaṃ atītaṃsānutakkanaṃ upanissāya anāgatepi evaṃ bhavissatī’’ti takkayanto diṭṭhiṃ gaṇhāti. ‘‘Evaṃ sati idaṃ hotī’’ti iminā aniccesu bhāvesu añño karoti, añño paṭisaṃvedetīti doso āpajjati, tathā ca sati katassa vināso akatassa ca ajjhāgamo siyā. Niccesu pana bhāvesu añño karoti, añño paṭisaṃvedetīti doso nāpajjati. Evañca sati katassa avināso, akatassa ca anajjhāgamo siyāti takkikassa yuttigavesanākāraṃ dasseti.
巴利原文以『具有推论者、具有审察者』一词作概括叙述，或以余一说，此处分别推论之差别，故说『其中有四种』等语。从他人再度听闻，称为随传闻；以此为基础者，是随传闻者。能忆念曾经经历之前世生，称为忆宿世者。所得，即得，为自己所证得的任何色等及乐等，而非禅那等殊胜，故巴利原文说『他……以自身直观如是说』。注疏中亦说『由自身直观所生』。阿阇黎达玛巴拉长老也说：『以「仅仅」一词，遮除胜证等义』，此乃其所得之见解。以纯粹而不夹杂前三者的推论，称为纯粹推论；以此为基础者，是纯粹推论者。『然则』是策励之词，以此策励彼——如同韦山德拉王对世尊，执持邪见，加以策励。由于获得色等与乐等之故，关于『未来亦将如此』，这是就获得者推论未来这一情况亦可能存在，是就所意趣的推论而说。正是藉由对未来的推论，方成为常见者。而『过去亦曾如此』，则仅是对未来推论之助因的举示。他首先以『正如我现在的自我是安乐的，过去亦曾如此』，以此对过去的随逐推论为助因，进而推论『未来亦将如此』，从而把持邪见。以『如此的话，此便成立』，揭示在无常诸法中，一者作而另一者受之过失，如此则有已作之消灭与未作之遭遇；然而在常住诸法中，一者作而另一者受之过失不成，如此则有已作之不消灭与未作之不遭遇。如此显示推论者寻求理由的方式。
Takkamattenevāti suddhatakkaneneva. Matta-saddena hi āgamādīnaṃ, anussavādīnañca abhāvaṃ dasseti. ‘‘Nanu ca visesalābhinopi sassatavādino visesādhigamahetu anekesu jātisatasahassesu, dasasu saṃvaṭṭavivaṭṭesu, cattālīsāya ca saṃvaṭṭavivaṭṭesu yathānubhūtaṃ attano santānaṃ, tappaṭibaddhañca dhammajātaṃ ‘‘attā, loko’’ti ca anussaritvā tato purimatarāsupi jātīsu tathābhūtassa atthitānuvitakkanamukhena anāgatepi evaṃ bhavissatīti attano bhavissamānānutakkanaṃ, sabbesampi sattānaṃ tathābhāvānutakkanañca katvā sassatābhinivesino jātā, evañca sati sabbopi sassatavādī anussutikajātissaralābhītakkikā viya attano upaladdhavatthunimittena takkanena pavattavādattā takkīpakkheyeva tiṭṭheyya, tathā ca sati visesabhedarahitattā ekovāyaṃ sassatavādo vavatthito bhaveyya, avassañca vuttappakāraṃ takkanamicchitabbaṃ, aññathā visesalābhī sassatavādī ekaccasassatikapakkhaṃ, adhiccasamuppannikapakkhaṃ vā bhajeyyāti? Na kho panetaṃ evaṃ daṭṭhabbaṃ. Visesalābhīnañhi khandhasantānassa dīghadīghataraṃ dīghatamakālānussaraṇaṃ sassataggāhassa asādhāraṇakāraṇaṃ. Tathā hi ‘‘anekavihitaṃ pubbenivāsaṃ anussarāmi. Imināmahaṃ etaṃ jānāmī’’ti anussaraṇameva padhānakāraṇabhāvena dassitaṃ. Yaṃ pana tassa ‘‘imināmahaṃ etaṃ jānāmī’’ti pavattaṃ takkanaṃ, na taṃ idha padhānaṃ anussaraṇaṃ paṭicca tassa apadhānabhāvato, padhānakāraṇena ca asādhāraṇena niddeso sāsane, lokepi ca niruḷho yathā ‘‘cakkhuviññāṇaṃ yavaṅkuro’’tiādi.
『仅凭推论』者，即唯凭纯粹推论。『仅仅』一词，显示无有传承等与随传闻等。疑难：获得殊胜境界的常见论者，以殊胜证得为因，在无数百千生、十劫成住坏、四十劫成住坏中，忆念自身相续以及与之相关的诸法为『自我、世界』，再从更前之生中，以思惟彼等存在的方式，推论未来『亦将如此』，又推论一切众生亦将如此，从而成为常见执持者。如果如此，则所有常见论者，皆如随传闻者、忆宿世者、获得者、推论者一般，因凭借自身所得之所缘相而生起推论，从而说法，故皆属推论者之列；如此则无殊胜之差别，常见论应只有一种而已，且必定需要前述所说之推论，否则获得殊胜境界的常见论者，将归属于一分常见论之列或无因生论之列。然而此事不应如此看待。获得殊胜境界者，对蕴相续作长久乃至极长久时间的忆念，正是其把持常见的独特原因。经文说：『我忆念种种宿世……我以此而了知此』，其中唯有忆念被显示为主要原因。然而彼所生起之『我以此而了知此』的推论，在此并非主要——因为相对于忆念，此推论为非主要，故非主要原因。以独特的主要原因作指称，是佛陀教法之中，乃至世间之通例，如『眼识如幼芽』等。
Evaṃ panāyaṃ desanā padhānakāraṇavibhāvinī, tasmā satipi anussavādivasena, takkikānaṃ hīnādivasena ca mandapaññādīnaṃ visesalābhīnaṃ bahudhā bhede aññatarabhedasaṅgahavasena bhagavatā cattāriṭṭhānāni vibhajitvā vavatthitā sassatavādānaṃ catubbidhatā. Na hi, idha sāvasesaṃ dhammaṃ deseti dhammarājāti. Yadevaṃ anussutikādīsupi anussavādīnaṃ padhānabhāvo āpajjatīti? Na tesaṃ aññāya sacchikiriyāya abhāvena takkapadhānattā, ‘‘padhānakāraṇena ca asādhāraṇena niddeso sāsane, lokepi ca niruḷho’’ti vuttovāyamatthoti. Atha vā visesādhigamanimittarahitassa takkanassa sassataggāhe visuṃ kāraṇabhāvadassanatthaṃ visesādhigamo visuṃ sassataggāhakāraṇabhāvena vattabbo, so ca mandamajjhimatikkhapaññāvasena tividhoti tidhā vibhajitvā, sabbatakkino ca takkībhāvasāmaññato ekajjhaṃ gahetvā catudhā eva vavatthāpito sassatavādo bhagavatāti.
如此，此教说乃阐明精进之缘由者。因此，虽有凭传闻等方式，以及论师之低劣等方式，而令慧力低弱者等获得殊胜——以归摄诸多差别中之某一差别的方式——世尊分析四种情形而确立常见之四种类别。所谓「法王于此处不说有余之法」者，即此义也。若如此，则于凭传闻者等中，传闻者亦应成为精进者，何以故？并非如此，因彼等无由现证而知，故以推理为主，而已说「以不共之精进之缘于教中说明，于世间亦已确立」，此即其义也。或者，为了显示缺乏证得殊胜之征兆的推理，其执取常见时具有独立为缘之性质，则证得殊胜应独立作为执取常见之缘而说明；此又依慧力低、中、利三种而分三类，而将一切推理者以推理者性质之共通性合并为一，世尊如此确立常见恰为四种。
§35
35. ‘‘Aññatarenā’’ti etassa atthaṃ dassetuṃ ‘‘ekenā’’ti vuttaṃ. Aṭṭhānapayuttassa pana vā-saddassa aniyamatthataṃ sandhāyāha ‘‘dvīhi vā tīhi vā’’ti, tena catūsu vatthūsu yathārahamekaccaṃ ekaccassa paññāpane sahakārīkāraṇanti dasseti. ‘‘Bahiddhā’’ti bāhyatthavācako kattuniddiṭṭho nipātoti dassetuṃ ‘‘bahī’’tiādi vuttaṃ. Etthāha – kiṃ panetāni vatthūni attano abhinivesassa hetu, udāhu paresaṃ patiṭṭhāpanassāti. Kiñcettha, yadi tāva attano abhinivesassa hetu, atha kasmā anussaraṇatakkanāniyeva gahitāni, na saññāvipallāsādayo. Tathā hi viparītasaññāayonisomanasikāraasappurisūpanissayaasaddhammassavanādīnipi diṭṭhiyā pavattanaṭṭhena diṭṭhiṭṭhānāni. Atha pana paresaṃ patiṭṭhāpanassa hetu, anussaraṇahetubhūto adhigamo viya, takkanapariyeṭṭhibhūtā yutti viya ca āgamopi vatthubhāvena vattabbo, ubhayathāpi ca yathāvuttassa avasesakāraṇassa sambhavato ‘‘natthi ito bahiddhā’’ti vacanaṃ na yujjatevāti? No na yujjati, kasmā? Abhinivesapakkhe tāva ayaṃ diṭṭhigatiko asappurisūpanissayaasaddhammassavanehi ayoniso ummujjitvā vipallāsasañño rūpādidhammānaṃ khaṇe khaṇe bhijjanasabhāvassa anavabodhato dhammayuttiṃ atidhāvanto ekattanayaṃ micchā gahetvā yathāvuttānussaraṇatakkanehi khandhesu ‘‘sassato attā ca loko cā’’ti (dī. ni. 31) abhinivesaṃ upanesi, iti āsannakāraṇattā, padhānakāraṇattā ca taggahaṇeneva ca itaresampi gahitattā anussaraṇatakkanāniyeva idha gahitāni. Patiṭṭhāpanapakkhe pana āgamopi yuttiyameva ṭhito visesena nirāgamānaṃ bāhirakānaṃ takkaggāhibhāvato, tasmā anussaraṇatakkanāniyeva sassataggāhassa vatthubhāvena gahitāni.
为显示「以某一」之义，故说「以一」。然而，连接词「或」字含不定义，针对此说「以二种或三种」，由此显示：于四种基础中，随宜地将某一项用于确立某一项，乃是协助之缘。为显示「于外部」一词是表示外在义之、作为主词所述的语助词，故说「于外」等。此处有问：此等基础究竟是自己执持之因，抑或是令他人确立之因？此中若为自己执持之因，则何故仅取忆念与推理，而不取想颠倒等？盖颠倒之想、不如理作意、亲近坏友、听闻邪法等，亦以令邪见生起之义而为见之基础。若为令他人确立之因，则如同成为忆念之缘的证得，以及成为推理之所依的论据，传承亦应以基础之身份而说，而两者皆然时，由于上述所余之缘尚有生起之可能，故「此外更无余者」之说便不合理。答曰：并非不合理，何以故？就执持一方而言，此持邪见者由于亲近坏友、听闻邪法而不如理沉浸其中，以颠倒之想，由于未了知色等诸法刹那刹那坏灭之自性，超越法之论据而错误执取一性之道，以上述忆念与推理而于诸蕴中生起「我与世界是常住的」之执持；如此，由于是近因、是主因，且由于摄取彼者即已摄取其余者，故此处仅取忆念与推理。就令他人确立一方而言，传承亦是立足于论据之上，尤其因无传承之外道是持推理者，故忆念与推理仅以常见之基础身份被摄取。
Kiñca bhiyyo – duvidhaṃ paramatthadhammānaṃ lakkhaṇaṃ sabhāvalakkhaṇaṃ, sāmaññalakkhaṇañca. Tattha sabhāvalakkhaṇāvabodho paccakkhañāṇaṃ, sāmaññalakkhaṇāvabodho anumānañāṇaṃ. Āgamo ca sutamayāya paññāya sādhanato anumānañāṇameva āvahati, sutānaṃ pana dhammānaṃ ākāraparivitakkanena nijjhānakkhantiyaṃ ṭhito cintāmayapaññaṃ nibbattetvā anukkamena bhāvanāya paccakkhañāṇaṃ adhigacchatīti evaṃ āgamopi takkanavisayaṃ nātikkamati, tasmā cesa takkaggahaṇena gahitovāti veditabbo. So aṭṭhakathāyaṃ anussutitakkaggahaṇena vibhāvito, evaṃ anussaraṇatakkanehi asaṅgahitassa avasiṭṭhassa kāraṇassa asambhavato yuttamevidaṃ ‘‘natthi ito bahiddhā’’ti vacananti veditabbaṃ. ‘‘Anekavihitāni adhimuttipadāni abhivadantī’’ti (dī. ni. 1.29), ‘‘sassataṃ attānañca lokañca paññapentī’’ti (dī. ni. 1.30) ca vacanato pana patiṭṭhāpanavatthūniyeva idha desitāni taṃdesanāya eva abhinivesassāpi sijjhanato. Anekabhedesu hi desitesu yasmiṃ desite tadaññepi desitā siddhā honti, tameva desetīti daṭṭhabbaṃ. Abhinivesapatiṭṭhāpanesu ca abhinivese desitepi patiṭṭhāpanaṃ na sijjhati abhinivesassa patiṭṭhāpane aniyamato. Abhinivesinopi hi keci patiṭṭhāpenti , keci na patiṭṭhāpenti. Patiṭṭhāpane pana desite abhinivesopi sijjhati patiṭṭhāpanassa abhinivese niyamato. Yo hi yattha pare patiṭṭhāpeti, sopi tamabhinivisatīti.
更有甚者：胜义诸法之相有二种——自相与共相。其中，了知自相者是现证之智，了知共相者是推理之智。传承由于以闻所成慧加以成立，故唯带来推理之智；然而，对于所闻之诸法，安住于以其行相反复思惟而达到静察认可，由此生起思所成慧，复次第以修习而证得现证之智——如此，传承亦不超出推理之范围，故应知此传承已被推理之摄取所摄。此于注释中已以传闻与推理之摄取加以阐明。如此，由于忆念与推理所未摄之所余之缘无从生起，故「此外更无余者」之说确为合理，应如是了知。然而，由于「宣说种种执持之语句」以及「施设我与世间为常住的」之说，此处所说者乃是令他人确立之基础，因由该教说，执持之事亦得成立。在所说的诸多差别中，若说某一项，而与其不同的其余诸项亦已确立者，应视之为仅说该项。在执持与令人确立二者之中，即便说执持，令人确立并不因此成立，因为执持不必然导向令人确立——盖有执持者确实令他人确立，也有不令他人确立者。但若说令人确立，执持亦得成立，因为令人确立必然以执持为前提——凡于某处令他人确立者，彼自身亦执持该见。
§36
36.Tayidanti ettha ta-saddena ‘‘sassataṃ attānañca lokañca paññapentī’’ti etassa parāmasananti āha ‘‘taṃ idaṃ catubbidhampi diṭṭhigata’’nti. Tatoti tasmā pakārato jānanattā. Paramavajjatāya anekavihitānaṃ anatthānaṃ kāraṇabhāvato diṭṭhiyo eva ṭhānā diṭṭhiṭṭhānā. Yathāha ‘‘micchādiṭṭhiparamāhaṃ bhikkhave, vajjaṃ vadāmī’’ti tadevatthaṃ sandhāya ‘‘diṭṭhiyova diṭṭhiṭṭhānā’’ti vuttaṃ. Diṭṭhīnaṃ kāraṇampi diṭṭhiṭṭhānameva diṭṭhīnaṃ uppādāya samuṭṭhānaṭṭhena. ‘‘Yathāhā’’tiādi paṭisambhidāpāḷiyā (paṭi. ma. 1.124) sādhanaṃ. Tattha khandhāpi diṭṭhiṭṭhānaṃ ārammaṇaṭṭhena. Vuttañhi ‘‘rūpaṃ attato samanupassatī’’tiādi, (saṃ. ni. 3.81) avijjāpi upanissayādibhāvena. Yathāha ‘‘assutavā bhikkhave, puthujjano ariyānaṃ adassāvī ariyadhammassa akovido’’tiādi (ma. ni. 1.2; paṭi. ma. 1.131) phassopi phusitvā gahaṇūpāyaṭṭhena. Tathā hi vuttaṃ ‘‘tadapi phassapaccayā (dī. ni. 1.118) phussa phussa paṭisaṃvedentī’’ti (dī. ni. 1.144) saññāpi ākāramattaggahaṇaṭṭhena. Vuttañhetaṃ ‘‘saññānidānā hi papañcasaṅkhā’’ti (su. ni. 880; mahā. ni. 109) pathaviṃ pathavito saññatvā’’ti (ma. ni. 1.2) ca ādi. Vitakkopi ākāraparivitakkanaṭṭhena. Tena vuttaṃ ‘‘takkañca diṭṭhīsu pakappayitvā, saccaṃ musāti dvayadhammamāhū’’ti, (su. ni. 892; mahāni. 121) ‘‘takkī hoti vīmaṃsī’’ti (dī. ni. 1.34) ca ādi. Ayoniso manasikāropi akusalānaṃ sādhāraṇakāraṇaṭṭhena. Tenāha ‘‘tassa evaṃ ayoniso manasi karoto channaṃ diṭṭhīnaṃ aññatarā diṭṭhi uppajjati. Atthi me attā’ti vā assa saccato thetato diṭṭhiuppajjatī’’tiādi (ma. ni. 1.19) pāpamittopi diṭṭhānugati āpajjanaṭṭhena. Vuttampi ca ‘‘bāhiraṃ bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupasssāmi, yaṃ evaṃ mahato anatthāya saṃvattati, yathayidaṃ bhikkhave, pāpamittatā’’tiādi (a. ni. 1.110) paratoghosopi durakkhātadhammassavanaṭṭhena. Tathā ceva vuttaṃ ‘‘dveme bhikkhave, paccayā micchādiṭṭhiyā uppādāya. Katame dve? Parato ca ghoso, ayoniso ca manasikāro’’tiādi (a. ni. 2.126) parehi sutā, desitā vā desanā paratoghoso.
「彼此」中，以「彼」字指称「施设我与世间为常住」之取执，故说「彼此四种亦是邪见」。「由此」——即由此种方式了知之故。以最极过失之性，作为种种无益之缘，邪见本身即为见之基础，故称「见之处所」。如所说「比库们，我说邪见是最极之过失」，正是针对此义，故说「邪见本身即为见之处所」。见之缘由亦是见之处所，以其为见生起之发源处义。「如所说」等，以无碍解道巴利为证明。其中，诸蕴以所缘义为见之处所——如所说「以色为我而观察」等。无明以亲依止等义为见之处所——如所说「比库们，未多闻之凡夫，不见诸圣者，不知圣法」等。触以接触而后执取之义为见之处所——如所说「彼亦以触为缘，反复触而受」。想以仅取行相之义为见之处所——如所说「概念之戏论生于想为根源」、「了知地为地」等。寻思以反复思惟行相之义为见之处所——由此说「思辩者设立见解后，说真实与虚妄是二元之法」、「是推理者、是审察者」等。不如理作意以是不善法共通之缘义为见之处所——由此说「彼如此不如理作意，六种邪见中之某一见生起，『我有我』之见以为真实、实有而生起」等。坏友以随顺所见而趋入义为见之处所——如所说「比库们，以外部因素而言，我不见任何其他单一因素，如此能导向大的无益，如同比库们，亲近坏友」等。他人之声音以听闻说法不善之义为见之处所——如所说「比库们，有二因缘令邪见生起，是哪二者？他人之声音，与不如理作意」等；从他人处所听闻，或是所教导之教法，即是他人之声音。
‘‘Khandhā hetū’’tiādipāḷi tadatthavibhāvinī. Tattha janakaṭṭhena hetu, upatthambhakaṭṭhena paccayo. Upādāyāti upādiyitvā, paṭiccāti attho. ‘‘Uppādāyā’’tipi pāṭho, uppajjanāyāti attho. Samuṭṭhāti etenāti samuṭṭhānaṃ, khandhādayo eva. Idha pana samuṭṭhānabhāvoyeva samuṭṭhāna-saddena vutto bhāvalopattā, bhāvappadhānattā ca. Ādinnā sakasantāne. Pavattitā saparasantānesu. Para-saddo abhiṇhatthoti vuttaṃ ‘‘punappuna’’nti. Pariniṭṭhāpitāti ‘‘idameva dassanaṃ saccaṃ, aññaṃ pana moghaṃ tucchaṃ musā’’ti abhinivesassa pariyosānaṃ matthakaṃ pāpitāti attho. Ārammaṇavasenāti aṭṭhasu diṭṭhiṭṭhānesu khandhe sandhāyāha. Pavattanavasenāti avijjāphassasaññāvitakkāyonisomanasikāre. Āsevanavasenāti pāpamittaparatoghose. Yadipi sarūpatthavasena vevacanaṃ, saṅketatthavasena pana evaṃ vattabboti dassetuṃ ‘‘evaṃvidhaparalokā’’ti vuttaṃ. Yena kenaci hi visesaneneva vevacanaṃ sātthakaṃ siyā. Paraloko ca kammavasena abhimukho sampareti gacchati pavattati etthāti abhisamparāyoti vuccati. ‘‘Iti kho ānanda, kusalāni sīlāni anupubbena aggāya parentī’’tiādīsu (a. ni. 10.2) viya hi curādigaṇavasena para-saddaṃ gatiyamicchanti saddavidū, ayamettha aṭṭhakathāto aparo nayo.
「诸蕴为因」等巴利文乃阐明其义者。其中，以产生义为因，以支持义为缘。「依取」即取执之后，意为「缘于」。亦有「为生起」之读法，义为「为了生起」。「由此发出」即由此，即发源，意指诸蕴等本身。然而此处，发源之状态本身以「发源」一词说之，因省略抽象名词词尾，且以抽象义为主。「已受持」——于自己之相续中。「已宣扬」——于自他之相续中。「他」字之义为频繁，故说「反复」。「已最终确立」——意谓「唯此见解是真实的，其余是空洞、虚妄、谬误的」，使执持达至终点、极顶，此即其义。「以所缘之方式」——在八种见之处所中，针对诸蕴而说。「以生起之方式」——针对无明、触、想、寻思与不如理作意而说。「以习熟之方式」——针对坏友与他人之声音而说。虽然以如实义而言是同义词，然为显示以约定俗成义而应如此说，故说「如此的来世」。无论以何种限定词，同义词方能具义。来世者：以业之力转向、流向于彼，故称「彼世」。如「阿难，善戒次第地引向至上」等处——通晓语言者以代等活用类别视「他」字为「行进」义，此乃此处注释之另一诠释方法。
Evaṃgatikāti evaṃgamanā evaṃniṭṭhā, evamanuyuñjanena bhijjananassanapariyosānāti attho. Gati-saddo cettha ‘‘yehi samannāgatassa mahāpurisassa dveva gatiyo bhavantī’’tiādīsu (dī. ni. 1.258; 2.33, 35; 3.199, 200; ma. ni. 2.384, 397) viya niṭṭhānattho. Idaṃ vuttaṃ hoti – ime diṭṭhisaṅkhātā diṭṭhiṭṭhānā evaṃ paramatthato asantaṃ attānaṃ, sassatabhāvañca tasmiṃ ajjhāropetvā gahitā, parāmaṭṭhā ca samānā bālalapanāyeva hutvā yāva paṇḍitā na samanuyuñjanti, tāva gacchanti, pātubhavanti ca, paṇḍitehi samanuyuñjiyamānā pana anavaṭṭhitavatthukā avimaddakkhamā sūriyuggamane ussāvabindū viya, khajjopanakā viya ca bhijjanti, vinassanti cāti.
「如此趣向者」——意为如此行进、如此终结，意即以如此追究而以坏灭毁散为结局。此处「趣」字如「具足彼等功德之大人有二种趣向」等处之用法，为「终结」义。所说之义为：此等称为邪见的见之处所，如此在胜义中于并不存在的我上，叠加常住之性而执持，已被取执，以世俗之论而言——只要智者不加追究，便流转生起；而当智者加以追究时，由于其立足处不稳定、不堪破斥，便如日出时的露珠，如萤火虫之光，坏灭消散。
Tatthāyaṃ anuyuñjane saṅkhepakathā – yadi hi parehi kappito attā loko vā sassato siyā, tassa nibbikāratāya purimarūpāvijahanato kassaci visesādhānassa kātumasakkuṇeyyatāya ahitato nivattanatthaṃ, hite ca paṭipajjanatthaṃ upadeso eva sassatavādino nippayojano siyā, kathaṃ vā tena so upadeso pavattīyati vikārābhāvato. Evañca sati parikappitassa attano ajaṭākāsassa viya dānādikiriyā, hiṃsādikiriyā ca na sambhavati, tathā sukhassa, dukkhassa ca anubhavananibandho eva sassatavādino na yujjati kammabaddhābhāvato. Jātiādīnañca asambhavato vimokkho na bhaveyya, atha pana dhammamattaṃ tassa uppajjati ceva vinassati ca, yassa vasenāyaṃ kiriyādivohāroti vadeyya, evampi purimarūpāvijahanena avaṭṭhitassa attano dhammamattanti na sakkā sambhāvetuṃ, te vā panassa dhammā avatthābhūtā, tasmā tassa uppannā aññe vā siyuṃ anaññe vā, yadi aññe, na tāhi avatthāhi tassa uppannāhipi koci viseso atthi, yāhi karoti paṭisaṃvedeti cavati uppajjati cāti icchitaṃ, evañca dhammakappanāpi niratthakā siyā, tasmā tadavattho eva yathāvuttadoso, athānaññe, uppādavināsavantīhi avatthāhi anaññassa attano tāsaṃ viya uppādavināsasabbhāvato kuto bhaveyya niccatāvakāso, tāsampi vā attano viya niccatāpavatti, tasmā bandhavimokkhānaṃ asambhavo evāti na yujjatiyeva sassatavādo, na cettha koci vādī dhammānaṃ sassatabhāve parisuddaṃ yuttiṃ vattuṃ samattho bhaveyya, yuttirahitañca vacanaṃ na paṇḍitānaṃ cittaṃ ārādheti, tenāvocumha ‘‘yāva paṇḍitā na samanuyuñjanti, tāva gacchanti, pātubhavanti cā’’ti.
关于此处探究的纲要如下：若有人主张存在一个自我或世界是常住的，则由于该自我不发生变异、不舍弃原有之形态，任何人皆无法在其上施加差别增益，因此劝导[令其]远离不善、趣向善法，对于常住论者而言将毫无用处；又或者，由于无有变异，该劝导如何得以运作？如是，则针对所设想之自我，如同对虚空，布施等行为与伤害等行为皆不得成立；同样地，常住论者以感受乐与苦为必然，亦不合理，因为[该自我]不受业力束缚。又因生等皆不得成立，亦不会有解脱。若有人说：『唯有诸法于彼生起与灭去，依此而有行为等施设。』然而，若常住之自我不舍弃原有形态而住立，则说「唯是诸法属于彼」，实无法成立；或者，若彼等诸法乃是所住之状态，则由彼所生起者，究竟是异还是非异？若是异，则彼等所生之诸状态与[自我]之间并无差别，而人们所欲求的——即凭借此等[状态]而造作、感受、死去、生起——皆将落空，如是则设想诸法亦成无义；故而，[无论哪种情况，]所述之过失依然如故。若为非异，则由具有生灭之诸状态，何处有余地令非异于彼等之自我成为常住？盖因彼等[诸法]亦如自我，同样有常住之说法；是故束缚与解脱俱不得成立，常住论确实不合理。此中亦无任何论师能就诸法之常住性提出纯粹正当的论据；而缺乏论据的言说，无法令智者心悦诚服。故我等方才说道：『唯有智者尚未究诘之时，彼等才得以行走游行、现身于世。』
Sakāraṇaṃ sagatikanti ettha saha-saddo vijjamānattho ‘‘salomako sapakkhako’’tiādīsu viya, na pana samavāyattho ca-saddena ‘‘tayidaṃ bhikkhave, tathāgato pajānātī’’ti vuttassa diṭṭhigatassa samuccinitattā, ‘‘tañca tathāgato pajānātī’’ti iminā ca kāraṇagatīnameva pajānanabhāvena vuttattā. Idaṃ vuttaṃ hoti – tayidaṃ bhikkhave, kāraṇavantaṃ gativantaṃ diṭṭhigataṃ tathāgato pajānāti, na kevalañca tadeva, atha kho tassa kāraṇagatisaṅkhātaṃ tañca sabbanti. ‘‘Tato…pe… pajānātī’’ti vuttavākyassa atthaṃ vuttanayena saṃvaṇṇeti ‘‘tato cā’’tiādinā. Sabbaññutaññāṇassevidha vibhajananti pakaraṇānurūpamatthaṃ āha ‘‘sabbaññutaññāṇañcā’’ti, tasmiṃ vā vutte tadadhiṭṭhānato āsavakkhayañāṇaṃ, tadavinābhāvato vā sabbampi dasabalādiñāṇaṃ gahitamevātipi tadeva vuttaṃ.
『有因有趣』——此处，『萨哈』字（『与……共』）的含义是『存在』，如同『带毛的』、『有翼的』等复合词中的用法，而非『结合』之义；这是因为由『具寿』字连接并汇摄了所说的『比库们，如来了知此见』中的见，以及由『如来亦了知彼』所说的，乃是了知因与趣之故。此义为：比库们，如来了知此有因、有趣之见；不仅如此，更了知彼之所谓因与趣，乃至于一切。以所说之方式解释『由此……乃至……了知』所言之义，由『以及由此』等说起。至于此处对一切智智之分析，注释者依契合本节文脉之义而说『一切智智』；或者，说此一切智智时，依于其为所依之故，漏尽智便已摄入，由其不可分离之故，包括十力等一切智在内，亦已一并摄取——皆是同一之说。
Evaṃvidhanti ‘‘sīlañcā’’tiādinā evaṃvuttappakāraṃ. Pajānantopīti ettha pi-saddena, api-saddena vā ‘‘tañcā’’ti vutta ca-saddassa sambhāvanatthabhāvaṃ dasseti, tena tato diṭṭigatato uttaritaraṃ sārabhūtaṃ sīlādiguṇavisesampi tathāgato nābhinivisati, ko pana vādo vaṭṭāmiseti sambhāveti. ‘‘Aha’’nti diṭṭimānavasena parāmasanākāradassanaṃ. Pajānāmīti ettha iti-saddena pakāratthena, nidassanatthena vā. ‘‘Mama’’nti taṇhāvasena parāmasanākāraṃ dasseti. Taṇhādiṭṭhimānaparāmāsavasenāti taṇhādiṭṭhimānasaṅkhātaparāmāsavasena. Dhammasabhāvamatikkamitvā ‘‘ahaṃ mama’’nti parato abhūtato āmasanaṃ parāmāso, taṇhādayo eva. Na hi taṃ atthi, yaṃ khandhesu ‘‘aha’’nti vā ‘‘mama’’nti vā gahetabbaṃ siyā, aparāmasato aparāmasantassa assa tathāgatassa nibbuti viditāti sambandho. ‘‘Aparāmasato’’ti cedaṃ nibbutipavedanāya (nibbutivedanassa dī. ni. ṭī. 1.36) hetugabbhavisesanaṃ . ‘‘Viditā’’ti padamapekkhitvā kattari sāmivacanaṃ. Aparāmasato parāmāsarahitapaṭipattihetu assa tathāgatassa kattubhūtassa nibbuti asaṅkhatadhātu viditā, adhigatāti vā attho. ‘‘Aparāmasato’’ti hedaṃ hetumhi nissakkavacanaṃ.
『如此之类』——即以『戒……』等所述之方式。『尽管了知』——此处之助词，以『亦』字显示『彼……』所说的连接词具有可能性之义，从而表明：如来尽管了知超越彼见、作为精要的戒等殊胜功德，亦不执取；遑论轮回之食粮了。『我』——示现以见慢为缘之执取相。『了知』——此处的语气词，具有说明方式或举例之义。『我的』——示现以渴爱为缘之执取相。『以渴爱、见、慢之执取为缘』——即以称为渴爱、见、慢的执取为缘。超越诸法自性，对『我』与『我的』作为外在不实之物的触碰，即是执取，亦即渴爱等。实无任何[东西]存在于诸蕴之中，可被执为『我』或『我的』；不执取、不执取者——此如来的寂灭乃是已知之事——此为前后文义之连接。『不执取者』，这是具有包含寂灭宣说之因义的限定语。『已知』——参照此词，用主格所有格。不执取者、以离执取之修行为因，彼如来作为主体，其寂灭即无为界乃已知、已证——此为其义。『不执取者』，此处是表因义的离格。
‘‘Aparāmāsapaccayā’’ti paccattaññeva pavedanāya kāraṇadassanaṃ. Assāti kattāraṃ vatvāpi paccattaññevāti visesadassanatthaṃ puna kattuvacananti āha ‘‘sayameva attanāyevā’’ti. Sayaṃ, attanāti vā bhāvanapuṃsakaṃ. Nipātapadañhetaṃ. ‘‘Aparāmasato’’ti vacanato parāmāsānameva nibbuti idha desitā, taṃdesanāya eva tadaññesampi nibbutiyā sijjhanatoti dasseti ‘‘tesaṃ parāmāsakilesāna’’nti iminā, parāmāsasaṅkhātānaṃ kilesānanti attho. Apica kāmaṃ ‘‘aparāmasato’’ti vacanato parāmāsānameva nibbuti idha desitāti viññāyati, taṃdesanāya pana tadavasesānampi kilesānaṃ nibbuti desitā nāma bhavati pahānekaṭṭhatādibhāvato, tasmā tesampi nibbuti niddhāretvā dassetabbāti vuttaṃ ‘‘tesaṃ parāmāsakilesāna’’nti, taṇhādiṭṭhimānasaṅkhātānaṃ parāmāsānaṃ, tadaññesañca kilesānanti attho. Gobalībaddanayo hesa. Nibbutīti ca nibbāyanabhūtā asaṅkhatadhātu, tañca bhagavā bodhimūleyeva patto, tasmā sā paccattaññeva viditāti.
『以不执取为缘』——以第一人称亲证之形式，显示宣说的原因。虽已说『彼的』表示主体，但为了进一步显示乃是亲证，再次以主格言之，故说『自己、就以自身』。『自己』、『以自身』，皆为中性词。此乃语气助词。由『不执取者』之言，此处所宣说的，是执取的寂灭；通过此宣说，其余[烦恼]的寂灭亦得成就——这一点由『彼等执取烦恼』加以显示，意即称为执取之诸烦恼。更进而言之，固然由『不执取者』之言可知，此处所宣说的是执取的寂灭；然而通过此宣说，其余烦恼的寂灭，由于[其与执取]同属断除一类等关系，亦名为已宣说；故为显示确立并揭示彼等之寂灭，故说『彼等执取烦恼』，意即称为渴爱、见、慢之执取，以及其余诸烦恼。此乃牛轭联结之例。所谓『寂灭』，乃是作为寂灭之无为界；世尊于菩提树下即已证得，故彼乃是以亲证之方式而已知。
Yathāpaṭipannenāti yena paṭipannena. Tappaṭipattiṃ dassetuṃ ‘‘tāsaṃyeva…pe… ādimāhā’’ti anusandhidassanaṃ. Kasmā pana vedanānaññeva kammaṭṭhānamācikkhatīti āha ‘‘yāsū’’tiādi, iminā desanāvilāsaṃ dasseti. Desanāvilāsappatto hi bhagavā desanākusalo khandhāyatanādivasena anekavidhāsu catusaccadesanāsu sambhavantīsupi diṭṭhigatikā vedanāsu micchāpaṭipattiyā diṭṭhigahanaṃ pakkhandāti dassanatthaṃ tathāpakkhandanamūlabhūtā vedanāyeva pariññābhūmibhāvena uddharatīti. Idhāti imasmiṃ vāde. Evaṃ etthātipi. Kammaṭṭhānanti catusaccakammaṭṭhānaṃ. Ettha hi vedanāgahaṇena gahitā pañcupādānakkhandhā dukkhasaccaṃ. Vedanānaṃ samudayaggahaṇena gahito avijjāsamudayo samudayasaccaṃ, atthaṅgamanissaraṇapariyāyehi nirodhasaccaṃ, ‘‘yathābhūtaṃ viditvā’’ti etena maggasaccanti evaṃ cattāri saccāni veditabbāni. ‘‘Yathābhūtaṃ viditvā’’ti idaṃ vibhajjabyākaraṇatthapadanti tadatthaṃ vibhajja dassetuṃ ‘‘tatthā’’tiādi vuttaṃ. Visesato hi ‘‘avijjāsamudayā vedanāsamudayo’’tiādilakkhaṇānaṃ vasena samudayādīsu attho yathārahaṃ vibhajja dassetabbo. Avisesato pana vedanāya samudayādīni vipassanāpaññāya ārammaṇapaṭivedhavasena, maggapaññāya asammohapaṭivedhavasena jānitvā paṭivijjhitvāti attho. Paccayasamudayaṭṭhenāti ‘‘imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjatī’’ti (ma. ni. 1.404; saṃ. ni. 2.21; udā. 1) vuttalakkhaṇena avijjādīnaṃ paccayānaṃ uppādena ceva maggena asamugghāṭena ca. Yāva hi maggena na samugghāṭīyati, tāva paccayoti vuccati. Nibbattilakkhaṇanti uppādalakkhaṇaṃ, jātinti attho. Pañcannaṃ lakkhaṇānanti ettha ca catunnampi paccayānaṃ uppādalakkhaṇameva aggahetvā paccayalakkhaṇampi gahetabbaṃ samudayaṃ paṭicca tesaṃ yathārahaṃ upakārakattā. Tathā ceva saṃvaṇṇitaṃ ‘‘maggena asamugghāṭena cā’’ti. Paccayanirodhaṭṭhenāti ‘‘imasmiṃ niruddhe idaṃ niruddhaṃ hoti, imassa nirodhā idaṃ nirujjhatī’’ti (ma. ni. 1.406; udā. 3; saṃ. ni. 2.41) vuttalakkhaṇena avijjādīnaṃ paccayānaṃ nirodhena ceva maggena samugghāṭena ca. Vipariṇāmalakkhaṇanti nirodhalakkhaṇaṃ, bhaṅganti attho. Vayanti nirodhaṃ. Yanti yasmā paccayabhāvasaṅkhātahetuto. Vedanaṃ paṭiccāti purimuppannaṃ ārammaṇādipaccayabhūtaṃ vedanaṃ labhitvā. Sukhaṃ somanassanti sukhañceva somanassañca. Ayanti purimavedanāya yathārahaṃ pacchimuppannānaṃ sukhasomanassānaṃ paccayabhāvo. Assādo nāma assāditabboti katvā.
『依如是修行者』——即以如何修行之人。为显示彼修行，以『正是彼等……乃至……开示』作为文脉连接之说明。然而，为何偏就受而开示业处？故说『于其中……』等，此以此显示宣说之善巧。世尊具足宣说之善巧，善于宣说；在蕴、处等种种四圣谛之宣说方式均可能的情况下，为了显示持见者于诸受中以邪行而陷入见稠林，故以作为陷入彼稠林之根本的受，专门作为遍知之基地而提举之。『此处』——在此见解中；亦作『正如此处』。『业处』——即四圣谛之业处。此中，由摄取受，摄取了五取蕴，即苦谛；由摄取受之集起，摄取了无明之集起，即集谛；由灭没、出离之方式，即灭谛；『如实了知』，以此摄取道谛——如是应知四圣谛。『如实了知』，此乃分别记别义之词，为分别显示其义而说『于彼……』等。特别地，应依集起等之相——如『由无明之集起，受之集起』等——就集起等，各依其分而分别显示。概括而言，则是以观慧就受之集起等作为所缘而透达，以道慧作为无迷乱之透达，了知并洞见。『以缘集起义』——即依『此有故彼有，此生故彼生』所说之相，以无明等诸缘之生起，乃至以道而不断除。因为只要未以道断除，便称为『缘』。『生起之相』——即出现之相，意为『生』。『五相』——此处亦应将四缘的生起之相与缘之相一并摄取，而非仅摄生起之相，因为诸缘各依其分对[诸法]有助益之故。正是如此注释道：『以道而不断除』。『以缘灭尽义』——即依『此无故彼无，此灭故彼灭』所说之相，以无明等诸缘之灭尽，乃至以道之断除。『变异之相』——即灭尽之相，意为『坏』。『去』——灭尽。『由于』——由于称为缘性之因。『缘于受』——得到先前生起、作为所缘等缘的受之后。『乐与喜』——乐与喜二者。此——先前之受与后来生起的乐喜之间，各依其分，乃是缘性的关系。所谓『甜味』，即是应被品味者。
Aparo nayo – yanti sukhaṃ, somanassañca. Ayanti ca napuṃsakaliṅgena niddiṭṭhaṃ sukhasomanassameva assādapadamapekkhitvā pulliṅgena niddisīyati, imasmiṃ pana vikappe sukhasomanassānaṃ uppādoyeva tehi uppādavantehi niddiṭṭho, sattiyā, sattimato ca abhinnattā. Na hi sukhasomanassamantarena tesaṃ uppādo labbhati. Iti purimavedanaṃ paṭicca sukhasomanassuppādopi purimavedanāya assādo nāma assādīyateti katvā . Ayañhettha saṅkhepattho – purimamuppannaṃ vedanaṃ ārabbha somanassuppattiyaṃ yo purimavedanāya paccayabhāvasaṅkhāto assādetabbākāro, somanassassa vā uppādasaṅkhāto tadassādanākāro, ayaṃ purimavedanāya assādoti. Kathaṃ pana vedanaṃ ārabbha sukhaṃ uppajjati, nanu phoṭṭhabbārammaṇanti? Cetasikasukhasseva ārabbha pavattiyamadhippetattā nāyaṃ doso. Ārabbha pavattiyañhi visesanameva somanassaggahaṇaṃ somanassaṃ sukhanti yathā ‘‘rukkho sīsapā’’ti aññapaccayavasena uppattiyaṃ pana kāyikasukhampi assādoyeva, yathālābhakathā vā esāti daṭṭhabbaṃ.
另一解释——『去』者，乐与喜；『此』者，以中性指称乐与喜，然参照『甜味』一词，以阳性指称之；在此可能性中，乃是由具有生起之乐喜，显示乐喜的生起本身，因为力与有力者不相离故——离开乐喜便无法得到彼等之生起。如是，缘于先前之受而乐喜生起，此亦名为先前之受的甜味，因为它被品味。此处的纲要义为：缘于先前生起之受，于喜之生起中，那属于先前之受之缘性、应被品味之相，或者属于喜的生起之相、品味彼的相，此即名为先前之受的甜味。然而，如何依受而乐生起？难道不应是依触所缘吗？此处所意指的是心喜的依受而转起，故无此过失。确实，『依受而转起』是对喜的限定语，喜即是乐；正如『树即是尸沙巴』——这是以另一缘而生起；而依身体之乐的生起，亦是甜味，或者应观此为随所得之说。
‘‘Yā vedanā aniccā’’tiādinā sattimatā satti nidassitā. Tatrāyamattho – yā vedanā hutvā abhāvaṭṭhena aniccā, udayabbayapaṭipīḷanaṭṭhena dukkhā, jarāya, maraṇena cāti dvidhā vipariṇāmetabbaṭṭhena vipariṇāmadhammā. Tassā evaṃbhūtāya ayaṃ aniccadukkhavipariṇāmabhāvo vedanāya sabbāyapiādīnavoti. Ādīnaṃ paramakāruññaṃ vāti pavattati etasmāti hi ādīnavo. Apicaādīnaṃ ativiya kapaṇaṃ pavattanaṭṭhena kapaṇamanusso ādīnavo, ayampi evaṃsabhāvoti tathā vuccati. Sattimatā hi satti abhinnā tadavinābhāvato.
『凡受为无常』等，以矛者示矛也。此处义趣如下：凡受，以曾有而归于无之义为无常，以生灭逼迫之义为苦，以经由老、经由死两种方式须趣变异之义为变异法。彼受既如此，此无常、苦、变异之状，即为一切受之患也。『患』（ādīnava）者，极度怜悯之情由此而生，故名为患。又，以极度令贫乏者悲惨行走之义，贫困之人名为『患』，此法亦具如是自性，故如是称之。以矛者示矛，乃因两者不相离故，本无差别。
Ettha ca ‘‘aniccā’’ti iminā saṅkhāradukkhatāvasena upekkhāvedanāya, sabbāsu vā vedanāsuādīnavamāha, ‘‘dukkhā’’ti iminā dukkhadukkhatāvasenadukkhavedanāya, ‘‘vipariṇāmadhammā’’ti iminā vipariṇāmadukkhatāvasena sukhavedanāya. Avisesena vā tīṇipi padāni tissannampi vedanānaṃ vasena yojetabbāni. Chandarāgavinayoti chandasaṅkhātarāgavinayanaṃ vināso. ‘‘Atthavasā liṅgavibhattivipariṇāmo’’ti vacanato yaṃ chandarāgappahānanti yojetabbaṃ. Pariyāyavacanamevidaṃ padadvayaṃ. Yathābhūtaṃ viditvāti maggassa vuttattā magganibbānavasena vā yathākkamaṃ yojanāpi vaṭṭati. Vedanāyāti nissakkavacanaṃ. Nissaraṇanti nekkhammaṃ. Yāva hi vedanāpaṭibaddhaṃ chandarāgaṃ nappajahati, tāvāyaṃ puriso vedanāya allīnoyeva hoti. Yadā pana taṃ chandarāgaṃ pajahati, tadāyaṃ puriso vedanāya nissaṭo visaṃyutto hoti, tasmā chandarāgappahānaṃ vedanāya nissaraṇaṃ vuttaṃ. Tabbacanena pana vedanāsahajātanissayārammaṇabhūtā rūpārūpadhammā gahitā eva hontītipi pañcahi upādānakkhandhehi nissaraṇavacanaṃ siddhameva. Vedanāsīsena hi desanā āgatā, tattha pana kāraṇaṃ heṭṭhā vuttameva. Lakkhaṇahāravasenāpi ayamattho vibhāvetabbo. Vuttañhi āyasmatā mahākaccānattherena –
此中，『无常』一词，就行苦义而言，乃针对舍受，或就一切受而言其患；『苦』一词，就苦苦义而言，乃针对苦受；『变异法』一词，就坏苦义而言，乃针对乐受。或者，不加区别，三词皆可就三种受而配合运用。『贪欲调伏』者，谓名为欲之贪的调伏与消除。依『义为因，而有语形与格的转变』之说，应配合『欲贪之断除』一语。此二语乃同义异词。『如实了知』——因已说道，故亦可依次第配合道与涅槃而解。『对于受』乃出离之语。『出离』即出家离欲。盖此人只要未断与受相应之欲贪，便始终执著于受。然当断除彼欲贪时，此人便从受中出离、解脱，故说断除欲贪即为从受之出离。由于此语，与受俱生的依止境界之色与非色诸法亦已摄入，故说从五取蕴出离之语亦自然成立。此处教说以受为首，其缘由已于前文说明。此义亦可依相释阐明。具寿玛哈咖吒那长老曾云：
‘‘Vuttamhi ekadhamme, ye dhammā ekalakkhaṇā keci;
『说一法时，凡具同一相之诸法；
Vuttā bhavanti sabbo, so hāro lakkhaṇo nāmā’’ti. (netti. 485);
皆已宣说，此即名为相释。』（《导论》第485偈）
Kāmupādānamūlakattā sesupādānānaṃ pahīne ca kāmupādāne upādānasesābhāvato ‘‘vigatachandarāgatāya anupādāno’’ti vuttaṃ, etena ‘‘anupādāvimutto’’ti etassatthaṃ saṅkhepena dasseti. Idaṃ vuttaṃ hoti – vigatachandarāgatāya anupādāno, anupādānattā ca anupādāvimuttoti. Tamatthaṃ vitthāretuṃ, samatthetuṃ vā ‘‘yasmi’’ntiādi vuttaṃ. Tattha yasmiṃ upādāneti sesupādānamūlabhūte kāmupādāne. Tassāti kāmupādānassa. Anupādiyitvāti chandarāgavasena anādiyitvā, etena ‘‘anupādāvimutto’’ti padassa ya-kāralopena samāsabhāvaṃ, byāsabhāvaṃ vā dasseti.
由于其余取皆以欲取为根本，而欲取若断，余取亦随之无存，故说『因离欲贪故，无取』。此语简略示『无取而解脱』之义。其意谓：因离欲贪故无取，因无取故无取而解脱。为广释、证明此义，故说『凡于……』等。其中，『于何取』者，谓为其余诸取根本之欲取。『彼』者，谓欲取。『不执取』者，谓不以欲贪之势力而取著，此语示『无取而解脱』一词去「ya」字而成复合词或分解词之形式。
§37
37.‘‘Imekho’’tiādi yathāpuṭṭhassa dhammassa vissajjitabhāvena nigamanavacanaṃ, ‘‘pajānātī’’ti vuttapajānanameva ca ima-saddena niddiṭṭhanti dassetuṃ ‘‘ye te’’tiādimāha. Ye te sabbaññutaññāṇadhamme…pe… apucchiṃ, yehi sabbaññutaññāṇadhammehi…pe… vadeyyuṃ, tañca…pe… pajānātīti evaṃ niddiṭṭhā ime sabbaññutaññāṇadhammā gambhīrā…pe… paṇḍitavedanīyā cāti veditabbāti yojanā. ‘‘Eva’’ntiādi piṇḍatthadassanaṃ. Tattha kiñcāpi ‘‘anupādāvimutto bhikkhave, tathāgato’’ti iminā aggamaggaphaluppattiṃ dasseti, ‘‘vedanānaṃ, samudayañcā’’tiādinā ca catusaccakammaṭṭhānaṃ. Tathāpi yassā dhammadhātuyā suppaṭividdhattā imaṃ diṭṭhigataṃ sakāraṇaṃ sagatikaṃ pabhedato vibhajituṃ samattho hoti, tassā padaṭṭhānena ceva saddhiṃ pubbabhāgapaṭipadāya uppattibhūmiyā ca tadeva pākaṭataraṃ kattukāmo dhammarājā evaṃ dassetīti vuttaṃ ‘‘tadeva niyyātita’’nti, nigamitaṃ niṭṭhāpitanti attho . Antarāti pucchitavissajjitadhammadassanavacanānamantarā diṭṭhiyo vibhattā tassa pajānanākāradassanavasenāti attho.
37. 『此等……』等，乃就如所问之法已被解答而作结语，并为显示已说之了知与以『此』字所指之义相同，故说『彼等……』等。其配合如下：彼等一切智之智之诸法……等，（我）所问；以彼等一切智之智之诸法……等，（彼）能说；而彼……等，（如来）了知——如此所指之此等一切智之智之诸法，深奥……等，应为智者所体验，此为配合解读。『如是……』等，乃显示摄义。其中，虽然以『比库们，如来无取而解脱』示最上道果之生起，以『受之集……』等示四谛业处；然而，法王欲以更显著的方式，就彼法界——因善通达此法界，故能将此见连同其因与其趣向，从分类上加以辨析——之近因，以及与之俱行的前分道修习与生起之地而宣说，故如是开示，此即所说『引导出彼』之义，亦即结语已毕、已作结论之义。『其间』者，谓于所问所答诸法之阐述语句之间，辨析诸见，乃为显示彼了知之状貌。
Paṭhamabhāṇavāravaṇṇanāya līnatthappakāsanā. · 第一诵品释中隐义之阐明。
Ekaccasassatavādavaṇṇanā一分常住论释
§38
38. ‘‘Ekaccasassatikā’’ti taddhitapadaṃ samāsapadena vibhāvetuṃ ‘‘ekaccasassatavādā’’ti vuttaṃ. Sattesu, saṅkhāresu ca ekaccaṃ sassatametassāti ekaccasassato, vādo, so etesanti ekaccasassatikā taddhitavasena, samāsavasena pana ekaccasassato vādo etesanti ekaccasassatavādā. Esa nayo ekaccaasassatikapadepi. Nanu ca ‘‘ekaccasassatikā’’ti vutte tadaññesaṃ ekaccaasassatikabhāvasanniṭṭhānaṃ siddhamevāti? Saccaṃ atthato, saddato pana asiddhameva tasmā saddato pākaṭataraṃ katvā dassetuṃ tathā vuttaṃ. Na hi idha sāvasesaṃ katvā dhammaṃ deseti dhammassāmī. ‘‘Issaro nicco, aññe sattā aniccā’’ti evaṃpavattavādā sattekaccasassatikā seyyathāpi issaravādā. Tathā ‘‘nicco brahmā, aññe aniccā’’ti evaṃpavattavādāpi. ‘‘Paramāṇavo niccā, dviaṇukādayo aniccā’’ti (visisikadassane sattamaparicchede paṭhamakaṇḍe passitabbaṃ) evaṃpavattavādā saṅkhārekaccasassatikā seyyathāpi kāṇādā. Tathā ‘‘cakkhādayo aniccā, viññāṇaṃ nicca’’nti (nyāyadassane, visesikadassane ca passitabbaṃ) evaṃpavattavādāpi . Idhāti ‘‘ekaccasassatikā’’ti imasmiṃ pade, imissā vā desanāya. Gahitāti vuttā, desitabbabhāvena vā desanāñāṇena samādinnā tathā ceva desitattā. Tathā hi idha purimakā tayo vādā sattavasena, catuttho saṅkhāravasena desito. ‘‘Saṅkhārekaccasassatikā’’ti idaṃ pana tehi sassatabhāvena gayhamānānaṃ dhammānaṃ yāthāvasabhāvadassanavasena vuttaṃ, na pana ekaccasassatikamatadassanavasena. Tassa hi sassatābhimataṃ asaṅkhatamevāti laddhi. Tenevāha pāḷiyaṃ ‘‘cittanti vā…pe… ṭhassatī’’ti. Na hi yassa sabhāvassa paccayehi abhisaṅkhatabhāvaṃ paṭijānāti, tasseva niccadhuvādibhāvo anummattakena sakkā paṭijānituṃ, etena ca ‘‘uppādavayadhuvatāyuttā sabhāvā siyā niccā, siyā aniccā, siyā na vattabbā’’tiādinā (dī. ni. ṭī. 1.38) pavattasattabhaṅgavādassa ayuttatā vibhāvitā hoti.
38. 「部分常见论者」此乃一个带有派生词缀的复合词，为了以合成词加以说明，故改说为「持部分常见论之主张者」。意谓：于有情及诸行中，某部分是常住的——此即「部分常见者」；其主张即为「部分常见主张」；持有此等主张者，即「部分常见论者」——此乃依派生词缀之方式；依合成词之方式，则意为：凡持「某部分为常见之主张」者，即称「持部分常见论之主张者」。此一诠释方式，同样适用于「部分无常见论者」一词。然而，既已说「部分常见论者」，岂非其余众人为「部分无常见论者」之义，已可从中推知？诚然，从义理而言确实如此；但从文字而言，则尚未明示，故为令文字上更为显明，方如此说之。盖法主宣说法时，从不留有余义令人自行推断。凡持「自在天为常，余有情为无常」之论者，即为有情部分常见论者，如同主张自在天创世之论者。同样，凡持「梵天为常，余者为无常」之论者，亦同此类。凡持「极微为常，二原子等为无常」之论者（参见胜论派第七章第一节），即为诸行部分常见论者，如同耆那教论师。同样，凡持「眼等为无常，识为常」之论者（参见正理派及胜论派），亦同此类。此处「于此中」，意指在「部分常见论者」此词中，或在此段教法之中。「所摄取」者，意为已被宣说，或以应被宣示之义，由宣示之智所摄受，并因已如是宣说。盖在此处，前三种主张从有情之角度宣说，第四种则从诸行之角度宣说。至于「诸行部分常见论者」一词，乃就被彼等执取为常住之诸法，从如实呈现其自性之角度而说，并非从部分常见论之主张角度而说。因为依彼论师之宗义，其所认为常住者，唯是无为法。故《巴利文》中云：「识……乃至……将安住」。凡承认某一自性是由诸缘所造作者，对于该自性之常、恒等性，理智正常者实无可能承认；由此亦可知：「具有生灭住相之自性，或可说为常，或可说为无常，或不可说」——如此等七句论（参见《长部经注疏》第一册第三十八段）之不当性，已被阐明。
Tatrāyaṃ ayuttatāvibhāvanā – yadi hi ‘‘yena sabhāvena yo dhammo atthīti vuccati, teneva sabhāvena so dhammo natthī’’ti vucceyya, siyā anekantavādo. Atha aññena, na siyā anekantavādo. Na cettha desantarādisambandhabhāvo yutto vattuṃ tassa sabbalokasiddhattā, vivādābhāvato ca. Ye pana vadanti ‘‘yathā suvaṇṇaghaṭena makuṭe kate ghaṭabhāvo nassati, makuṭabhāvo uppajjati, suvaṇṇabhāvo tiṭṭhatiyeva, evaṃ sabbasabhāvānaṃ koci dhammo nassati, koci dhammo uppajjati, sabhāvo eva tiṭṭhatī’’ti. Te vattabbā ‘‘kiṃ taṃ suvaṇṇaṃ, yaṃ ghaṭe, makuṭe ca avaṭṭhitaṃ, yadi rūpādi, so saddo viya anicco. Atha rūpādisamūho sammutimattaṃ, na tassa atthitā vā natthitā vā niccatā vā labbhatī’’ti, tasmā anekantavādo na siyā. Dhammānañca dhammino aññathānaññathā ca pavattiyaṃ doso vuttoyeva sassatavādavicāraṇāyaṃ. Tasmā so tattha vuttanayena veditabbo. Apica na niccāniccanavattabbarūpo attā, loko ca paramatthato vijjamānatāparijānanato yathā niccādīnaṃ aññataraṃ rūpaṃ, yathā vā dīpādayo. Na hi rūpādīnaṃ udayabbayasabhāvānaṃ niccāniccanavattabbasabhāvatā sakkā viññātuṃ, jīvassa ca niccādīsu aññataraṃ rūpaṃ siyāti, evaṃ sattabhaṅgo viya sesabhaṅgānampi asambhavoyevāti sattabhaṅgavādassa ayuttatā veditabbā (dī. ni. ṭī. 1.38).
在此对其不当性作进一步阐明：若说「某法以某自性而被称为存在，即以该同一自性而被称为不存在」，则或可成为多端论；若是以另一自性，则不成多端论。然而，此处不宜援引「他处等之关联」，因为此乃举世共认之事，亦无争议可言。至于有人主张：「如同以金瓶制成冠冕时，瓶之形态消失，冠冕之形态生起，金之形态依然安住；同理，一切自性中，某些法消失，某些法生起，而自性本身常住」——对此等人，应当反问：「彼金究竟为何？既安住于瓶中，又安住于冠冕中——若是色等，则如声音一般为无常；若是色等之聚合，仅为世俗假名，其存在、不存在乃至常住，皆不可得」。故此多端论不能成立。至于诸法与法性互为相异而相异运转之过失，已在讨论常见论处明说。故应依彼处所述之方式加以理解。复次，自我与世界并非具有常、无常或不可说等性质而于胜义中实有——此点源于认识胜义实有之方式，如同常等三者中任一方式，又如灯等事物。盖色等具有生灭自性者，不可能认知其具有常或无常或不可说之自性；而命我具有常等之某一形态，亦不可能成立。如是，正如七句论不能成立，其余诸句之不能成立，亦应如是了知（参见《长部经注疏》第一册第三十八段）。
Nanu ca ‘‘ekacce dhammā sassatā, ekacce asassatā’’ti etasmiṃ vāde cakkhādīnaṃ asassatabhāvasanniṭṭhānaṃ yathāsabhāvāvabodho eva, atha evaṃvādīnaṃ kathaṃ micchādassanaṃ siyāti, ko vā evamāha ‘‘cakkhādīnaṃ asassatabhāvasanniṭṭhānaṃ micchādassana’’nti? Asassatesuyeva pana kesañci dhammānaṃ sassatabhāvasanniṭṭhānaṃ idha micchādassananti gahetabbaṃ, tena pana ekavāde pavattamānena cakkhādīnaṃ asassatabhāvāvabodho vidūsito saṃsaṭṭhabhāvato visasaṃsaṭṭho viya sappipiṇḍo, tato ca tassa sakiccakaraṇāsamatthatāya sammādassanapakkhe ṭhapetabbataṃ nārahatīti. Asassatabhāvena nicchitāpi vā cakkhuādayo samāropitajīvasabhāvā eva diṭṭhigatikehi gayhantīti tadavabodhassa micchādassanabhāvo na sakkā nivāretuṃ. Tenevāha pāḷiyaṃ ‘‘cakkhuṃ itipi…pe… kāyo itipi ayaṃ attā’’tiādi. Evañca katvā asaṅkhatāya, saṅkhatāya ca dhātuyā vasena yathākkamaṃ ‘‘ekacce dhammā sassatā, ekacce asassatā’’ti evaṃpavatto vibhajjavādopi ekaccasassatavādoyeva bhaveyyāti evampakārā codanā anavakāsā hoti aviparītadhammasabhāvapaṭipattibhāvato. Aviparītadhammasabhāvapaṭipattiyeva hesa vuttanayena asaṃsaṭṭhattā, anāropitajīvasabhāvattā ca.
岂非在「某些法是常,某些法是无常」此见中,眼等之无常性为所归结处,如实觉知即是,然则如是说者,如何会有邪见?或者谁如是说「眼等之无常性为所归结处是邪见」?然而应当理解为:在那些实为无常之法中,以常性为所归结处,此处即是邪见。但由于在一见中运作时,眼等之无常性觉知被污染,因混杂性而如同混杂之酥油团,因此由于其不能成就自己之作用,故不应置于正见之方。或者,虽以无常性确定之眼等,被见行者执取为附加之命我性,故不能防止彼觉知之邪见性。因此在圣典中说「眼亦如是……身亦如是,此是我」等。如是作时,依无为界与有为界,依次「某些法是常,某些法是无常」如是运作之分别论,亦将成为一分常论,如是种类之诘难无有余地,因为是不颠倒法自性之实践性。此即是以所说方式,因不混杂性、因不附加命我性,而为不颠倒法自性之实践。
Etthāha – purimasmimpisassatavāde asassatānaṃ dhammānaṃ ‘‘sassatā’’ti gahaṇaṃ visesato micchādassanaṃ bhavati. Sassatānaṃ pana ‘‘sassatā’’ti gāho na micchādassanaṃ yathāsabhāvaggāhabhāvato. Evañca sati imassa vādassa vādantaratā na vattabbā, idha viya purimepi ekaccesveva dhammesu sassataggāhasambhavatoti, vattabbāyeva asassatesveva ‘‘kecideva dhammā sassatā, keci asassatā’’ti parikappanāvasena gahetabbadhammesu vibhāgappavattiyā imassa vādassa dassitattā. Nanu ca ekadesassa samudāyantogadhattā ayaṃ sappadesasassataggāho purimasmiṃ nippadesasassataggāhe samodhānaṃ gaccheyyātī? Tathāpi na sakkā vattuṃ vādī tabbisayavisesavasena vādadvayassa pavattattā. Aññe eva hi diṭṭhigatikā ‘‘sabbe dhammā sassatā’’ti abhiniviṭṭhā, aññe ‘‘ekacceva sassatā, ekacce asassatā’’ti. Saṅkhārānaṃ anavasesapariyādānaṃ, ekadesapariggaho ca vādadvayassa paribyattoyeva. Kiñca bhiyyo – anekavidhasamussaye, ekavidhasamussaye ca khandhapabandhena abhinivesabhāvato tathā na sakkā vattuṃ. Catubbidhopi hi sassatavādī jātivisesavasena nānāvidharūpakāyasannissaye eva arūpadhammapuñje sassatābhinivesī jāto abhiññāṇena, anussavādīhi ca rūpakāyabhedagahaṇato. Tathā ca vuttaṃ ‘‘tato cuto amutra udapādi’’nti, (dī. ni. 1.244; ma. ni. 1.148; pārā. 12) ‘‘cavanti upapajjantī’’ti (dī. ni. 1.255; ma. ni. 1.148; pārā. 12) ca ādi. Visesalābhī pana ekaccasassatiko anupadhāritabhedasamussaye dhammapabandhe sassatākāragahaṇena abhinivesaṃ janesi ekabhavapariyāpannakhandhasantānavisayattā tadabhinivesassa. Tathā hi tīsupi vādesu ‘‘taṃ pubbenivāsaṃ anussarati , tato paraṃ nānussaratī’’ti ettakameva vuttaṃ. Takkīnaṃ pana ubhinnampi sassatekaccasassatavādīnaṃ sassatābhinivesaviseso rūpārūpadhammavisayatāya supākaṭoyevāti.
此处有言:在前常论中,对无常诸法执取为「常」,特别是邪见。然而对常法执取为「常」,因为是如实执取性,故非邪见。如是时,不应说此见与他见有别,如此处一样,在前者中亦唯在某些法中有常执取之可能。应当说:唯在无常者中「某些法是常,某些是无常」,以假想方式,在应执取之法中,因分别运作,故显示此见。岂非因一分摄入总体中,此有分常执取,在前无分常执取中会合一?虽然如此,不能说,因见者依彼境差别,二见运作。某些见行者确实执着「一切法是常」,另一些「唯某些是常,某些是无常」。诸行之无余遍取,与一分把握,即是二见之区别。何况更多:在多种集合与一种集合中,因蕴束缚而有执着性,故不能如是说。四种常论者,依生差别,在种种色身所依中,对无色法聚之常执着而生,以神通智,及以传承等,因执取色身破坏。如是所说「从彼死,在彼处生」,「死去、出生」等。然而获得殊胜之一分常论者,在未审察破坏之集合法束缚中,以常相执取而生执着,因彼执着以一有所摄蕴相续为境。如是在三见中,唯说「忆念彼前生,从彼以上不忆念」如此而已。然而推理者之二者,常论者与一分常论者之常执着差别,以色无色法为境性,极为明显。
§39
39. Saṃvaṭṭaṭṭhāyīvivaṭṭavivaṭṭaṭṭhāyīsaṅkhātānaṃ tiṇṇampi asaṅkhyeyyakappānamatikkamena puna saṃvaṭṭanato, addhā-saddassa ca kālapariyāyattā evaṃ vuttanti āha ‘‘dīghassā’’tiādi. Atikkamma ayanaṃ pavattanaṃ accayo. Anekatthattā dhātūnaṃ, upasaggavasena ca atthavisesavācakattā saṃ-saddena yutto vaṭṭa-saddo vināsavācīti vuttaṃ ‘‘vinassatī’’ti, vatu-saddo vā gatiyameva. Saṅkhayatthajotakena pana saṃ-saddena yuttattā tadatthasambandhanena vināsattho labbhatīti dasseti ‘‘vinassatī’’ti iminā. Saṅkhayavasena vattatīti hi saddato attho, ta-kārassa cettha ṭa-kārādeso. Vipattikaramahāmeghasamuppattitto hi paṭṭhāya yāva aṇusahagatopi saṅkhāro na hoti, tāva loko saṃvaṭṭatīti vuccati. Pāḷiyaṃ lokoti pathavīādibhājanaloko adhippeto tadavasesassa bāhullato, tadeva sandhāya ‘‘yebhuyyenā’’ti vuttanti dasseti ‘‘ye’’tiādinā. Uparibrahmalokesūti ābhassarabhūmito uparibhūmīsu. Agginā kappavuṭṭhānañhi idhādhippetaṃ, tenevāha pāḷiyaṃ ‘‘ābhassarasaṃvattanikā hontī’’ti. Kasmā tadeva vuttanti ce? Tasseva bahulaṃ pavattanato. Ayañhi vāraniyamo –
名为坏劫住、成劫、成劫住之三无数劫,超越后再坏灭,且「长」词是时间同义语,如是所说,故说「长」等。超越而行进运作即是超越。因界有多义,且因前缀而表示义差别,与「桑」词结合之「瓦德」词表示灭坏,故说「灭坏」,或「瓦德」词唯在行义。然而与表示灭尽义之「桑」词结合,故以彼义关联而得灭坏义,以「灭坏」此词显示。因依灭尽方式而行,此即词义,此处「德」音变为「德」音。从灾难大云生起开始,乃至连同微尘之行亦不存在,至此世间坏灭,如是所说。圣典中「世间」者,意指地等器世间,因其余者繁多,唯指彼,故说「大多数」,以「彼」等词显示。在上梵天界者,在光音地以上诸地。火劫终结在此所指,因此在圣典中说「成为光音坏劫」。为何唯说彼?因彼多运作。此即次数规定:
‘‘Sattasattagginā vārā, aṭṭhame aṭṭhame dakā;
「七次七次以火,第八第八以水;
Catusaṭṭhi yadā puṇṇā, eko vāyuvaro siyā’’ti. (abhidhammatthavibhāvanīṭīkāya pañcamaparicchedavaṇṇanāyampi);
六十四满时,一次风为上。」
Āruppesu vāti ettha vikappanatthena vā-saddena saṃvaṭṭamānalokadhātūhi aññalokadhātūsu vāti vikappeti. Na hi sabbe apāyasattā tadā rūpārūpabhavesu uppajjantīti sakkā viññātuṃ apāyesu dīghatarāyukānaṃ manussalokūpapattiyā asambhavato, manussalokūpapattiñca vinā tadā tesaṃ tatrūpapattiyā anupapattito. Niyatamicchādiṭṭhikopi hi saṃvaṭṭhamāne kappe nirayato na muccati, piṭṭhicakkavāḷeyeva nibbattatīti aṭṭhakathāsu (a. ni. aṭṭha. 1.311) vuttaṃ. Satipi sabbasattānaṃ puññāpuññābhisaṅkhāramanasā nibbattabhāve bāhirapaccayehi vinā manasāva nibbattattā rūpāvacarasattā eva ‘‘manomayā’’ti vuccanti, na pana bāhirapaccayapaṭiyattā tadaññeti dassetuṃ ‘‘manena nibbattattā manomayā’’ti āha. Yadevaṃ kāmāvacarasattānampi opapātikānaṃ manomayabhāvo āpajjatīti? Nāpajjati, adhicittabhūtena atisayamanasā nibbattasattesuyeva manomayavohāratoti dassentena jhāna-saddena visesetvā ‘‘jhānamanenā’’ti vuttaṃ. Evampi arūpāvacarasattānaṃ manomayabhāvo āpajjatīti? Na tattha bāhirapaccayehi nibbattetabbatāsaṅkāya abhāvena manasā eva nibbattāti avadhāraṇāsambhavato. Niruḷhovāyaṃ loke manomayavohāro rūpāvacarasattesu. Tathā hi annamayo pānamayo manomayo ānandamayo viññāṇamayoti pañcadhā attānaṃ vedavādino parikappenti. Ucchedavādepi vakkhati ‘‘dibbo rūpī manomayo’’ti, (dī. ni. 1.87) te pana jhānānubhāvato pītibhakkhā sayaṃpabhā antalikkhacarāti āha ‘‘pīti tesa’’ntiādi, tesaṃ attanova pabhā atthīti attho. Sobhanā vā ṭhāyī sabhā etesanti subhaṭṭhāyinotipi yujjati. Ukkaṃsenāti ābhassare sandhāya vuttaṃ. Parittābhāppamāṇābhā pana dve, cattāro ca kappe tiṭṭhanti. Aṭṭha kappeti catunnamasaṅkhyeyyakappānaṃ samudāyabhūte aṭṭha mahākappe.
在无色界者,此处以选择义之「或」词,选择在坏灭世界界之其他世界界。非一切恶趣有情彼时在色无色有中生,不能了知,因恶趣中长寿者不可能生于人界,且无人界生,彼时彼等在彼处生不可能。确定邪见者,在坏劫中不从地狱解脱,在后轮围界中生,如是在注疏中所说。虽有一切有情以福非福行意而生之状态,无外缘而唯以意生,故色界有情唯称为「意生」,非依外缘准备之其他,为显示故说「以意生故为意生」。若如是,欲界有情化生者之意生性亦应成立?不成立,唯在以增上心之殊胜意生之有情中有意生称呼,以禅那词特别说「以禅那意」而显示。如是无色界有情之意生性亦应成立?非彼处,因无外缘应生性之疑虑不存在,故唯以意生之确定不可能。此意生称呼在世间确立于色界有情。如是吠陀论者假想我为五种:食所成、饮所成、意所成、喜所成、识所成。在断灭论中亦将说「天色身意生」,然而彼等以禅那威力,食喜,自光明,行于空中,故说「喜彼等」等,彼等自身有光明之义。或者美好住立之众在此等中,故「善住者」亦合理。最上者,指光音而说。少光无量光二者,住四劫。八劫者,在四无数劫之总体,成为八大劫。
§40
40. Vināsavācīyeva vaṭṭa-saddo paṭisedhajotakena upasaggena yuttattā saṇṭhāhanatthañāpakoti āha ‘‘saṇṭhātī’’ti, anekatthattā vā dhātūnaṃ nibbattati, vaḍḍhatīti vā attho. Sampattimahāmeghasamuppattito hi paṭṭhāya pathavīsandhārakudakataṃsandhārakavāyuādīnaṃ samuppattivasena yāva candimasūriyānaṃ pātubhāvo, tāva loko vivaṭṭatīti vuccati. Pakatiyāti sabhāvena, tassa ‘‘suñña’’nti iminā sambandho. Tathāsuññatāya kāraṇamāha ‘‘nibbattasattānaṃ natthitāyā’’ti. Purimataraṃ aññesaṃ sattānamanuppannattāti bhāvo, tena yathā ekaccāni vimānāni tattha nibbattasattānaṃ chaḍḍitattā suññāni, na evamidanti dasseti.
40. 由于「安住」此词与表遮止之前缀相结合，能表示「停留安立」之义，故说「安住」一词。或因词根具有多义，亦可解为「生起」或「增长」之义。从具足胜大云降起，乃至月、日之显现，其间藉由持地之风、持水之风等诸种风力依次生起，世间即称为展开，乃至于此。「依本然」意为依自性，其与「空」字相连。说明如是空寂之因，即「由于先前所生有情之不存在」。此义为：更早先其他有情尚未出生，如同某些天宫因其中所生有情已舍离而成空寂，而此处则非如是——此即所示之义。
Aparo nayo – sakakammassa paṭhamaṃ karaṇaṃ pakati, tāya nibbattasattānanti sambandho, tena yathā etassa attano kammabalena paṭhamaṃ nibbatti, na evaṃ aññesaṃ tassa purimataraṃ, samānakāle vā nibbatti atthi, tathā nibbattasattānaṃ natthitāya suññamidanti dasseti. Brahmapārisajjabrahmapurohitamahābrahmāno idha brahmakāyikā, tesaṃ nivāsatāya bhūmipi ‘‘brahmakāyikā’’ti vuttā, brahmakāyikabhūmīti pana pāṭhebrahmakāyikānaṃ sambandhinī bhūmīti attho. Kattā sayaṃ kārako. Kāretā paresaṃ āṇāpako. Visuddhimagge pubbenivāsañāṇakathāyaṃ (visuddhi. 2.408) vuttanayena, etena nibbattakkamaṃ kammapaccayautusamuṭṭhānabhāve ca kāraṇaṃ dasseti. Kammaṃ upanissayabhāvena paccayo etissāti kammapaccayā. Atha vā tattha nibbattasattānaṃ vipaccanakakammassa sahakārīkārakabhāvato kammassa paccayāti kammapaccayā. Utu samuṭṭhānametissāti utusamuṭṭhānā. ‘‘Kammapaccayautusamuṭṭhānā’’tipi samāsavasena pāṭho kammasahāyo paccayo, vuttanayena vā kammassa sahāyabhūto paccayoti kammapaccayo, so eva utu tathā, sova samuṭṭhānametissāti kammapaccayautusamuānā. Ratanabhūmīti ukkaṃsagatapuññakammānubhāvato ratanabhūtā bhūmi, na kevalaṃ bhūmiyeva, atha kho tapparivārāpīti āha ‘‘pakatī’’tiādi. Pakatinibbattaṭṭhāneti purimakappesu purimakānaṃ nibbattaṭṭhāne. Etthāti ‘‘brahmavimāna’’nti vuttāya brahmakāyikabhūmiyā. Sāmaññavisesavasena cetaṃ ādhāradvayaṃ. Kathaṃ paṇītāya dutiyajjhānabhūmiyā ṭhitānaṃ hīnāya paṭhamajjhānabhūmiyā upapatti hotīti āha ‘‘atha sattāna’’ntiādi, nikantivasena paṭhamajjhānaṃ bhāvetvāti vuttaṃ hoti, pakatiyā sabhāvena nikanti taṇhā uppajjatīti sambandho. Vasitaṭṭhāneti vutthapubbaṭṭhāne. Tato otarantīti upapattivasena dutiyajjhānabhūmito paṭhamajjhānabhūmiṃ apasakkanti, gacchantīti attho. Appāyuketi yaṃ uḷārapuññakammaṃ kataṃ, tassa upajjanārahavipākapabandhato appaparimāṇāyuke. Tassa devalokassāti tasmiṃ devaloke, nissayavasena vā sambandhaniddeso. Āyuppamāṇenevāti paramāyuppamāṇeneva. Parittanti appakaṃ. Antarāva cavantīti rājakoṭṭhāgāre pakkhittataṇḍulanāḷi viya puññakkhayā hutvā sakakammappamāṇena tassa devalokassa paramāyuantarā eva cavanti.
另一种诠释：以自身之业最先生起为本然，与「所生有情」相连；由此示明：彼依自身业力最先生起，而其他有情在其之前，或同时生起者则不存在——故此对于所生有情而言，因其不存在而为空。梵众天、梵辅天、大梵天，于此皆称为梵天众，其所居之地亦因彼等居住之故称为「梵天众地」；若读本为「梵天众之地」，则义为属于梵天众的土地。「作者」即自身亲为之造作者；「令作者」即命令他人之指令者。依《清净道论》忆念宿住智之说（《清净道论》第二册第四〇八段），此处示明生起之次第，以及以业为缘、以时令为所生之缘由。业以增上缘之方式为彼之缘，故称「以业为缘所生」。或说彼处所生有情之将成熟之业，以协助因之方式为缘，故称「以业为缘」。时令为彼之生起，故称「以时令为所生」。亦有合成词读本「以业为缘、以时令为所生」——其义为：以业为同伴之缘，或依前述方式，业之同伴即为缘，故为「业缘」，即是时令，如是而为所生，故称「以业缘时令所生」。「宝地」谓因极胜善业之威力而成为宝贵之地，不仅是地本身，乃至其庄严眷属亦然，故说「本然」等语。「本然所生之处」即前劫中前人所生之处。「于此中」即于称为「梵天宫」的梵天众之地。此二者为依一般与特殊之承托。为何安住于较殊胜之第二禅地者，会投生于较低劣之第一禅地？故说「而有情……」等语，谓以乐欲之故修习初禅——此即所说之义；「依本然」者，依自性而言，乐欲即渴爱生起——此为前后连接之义。「曾住之处」即先前所住之处。「下降于彼」谓以投生之方式，从第二禅地退移至第一禅地，意即前往。「短寿者」谓因所作之殊胜善业，因其当生之应起果报系列有限，故寿量少。「彼天界」谓于该天界，或以依止为义之关联说明。「即以寿量之极限」谓以最长寿命之极限。「微少」谓甚少。「于中途便命终」——如同放入王宫粮仓之一升米，因福业耗尽，依自身业量，于该天界最长寿命之中途便命终。
Kiṃ panetaṃ paramāyu nāma, kathaṃ vā taṃ paricchinnappamāṇanti? Vuccate – yo tesaṃ tesaṃ sattānaṃ tasmiṃ tasmiṃ bhavavisese vipākappabandhassa ṭhitikālaniyamo purimasiddhabhavapatthanūpanissayavasena sarīrāvayavavaṇṇasaṇṭhānappamāṇādivisesā viya taṃtaṃgatinikāyādīsu yebhuyyena niyataparicchedo hoti, gabbhaseyyakakāmāvacaradevarūpāvacarasattānaṃ sukkasoṇitādiutubhojanādiutuādipaccayuppannapaccayūpatthambhito ca, so āyuhetukattā kāraṇūpacārena āyu, ukkaṃsaparicchedavasena paramāyūti ca vuccati. Yathāsakaṃ khaṇamattāvaṭṭhāyīnampi hi attanā sahajātānaṃ rūpārūpadhammānaṃ ṭhapanākāravuttitāya pavattakāni rūpārūpajīvitindriyāni na kevalaṃ nesaṃ khaṇaṭṭhitiyā eva kāraṇabhāvena anupālakāni, atha kho yāva bhaṅgupacchedā [bhavaṅgupacchedā (dī. ni. ṭī. 1.40)] anupabandhassa avicchedahetubhāvenāpi. Tasmā cesa āyuhetukoyeva, taṃ pana devānaṃ, nerayikānañca yebhuyyena niyataparicchedaṃ, uttarakurukānaṃ pana ekantaniyataparicchedameva. Avasiṭṭhamanussapetatiracchānagatānaṃ pana ciraṭṭhitisaṃvattanikakammabahule kāle taṃkammasahitasantānajanitasukkasoṇitapaccayānaṃ, tammūlakānañca candimasūriyasamavisamaparivattanādijanitautuāhārādisamavisamapaccayānaṃ vasena cirācirakālatāya aniyataparicchedaṃ, tassa ca yathā purimasiddhabhavapatthanāvasena taṃtaṃgatinikāyādīsu vaṇṇasaṇṭhānādivisesaniyamo siddho, dassanānussavādīhi tathāyeva ādito gahaṇasiddhiyā, evaṃ tāsu tāsu upapattīsu nibbattasattānaṃ yebhuyyena samappamāṇaṃ ṭhitikālaṃ dassanānussavehi labhitvā taṃ paramataṃ ajjhosāya pavattitabhavapatthanāvasena ādito paricchedaniyamo veditabbo.
然则所谓「最长寿命」究竟是什么，其确定之量又如何界定？今当说明：对于各各有情，在各各特殊存有中，由于先前已成立之存有期望的增上缘，在各各趣与类等中，大多有一确定的界限，即果报系列安住时间之规定——如同身体诸分之色、形、量等差别。对于胎生欲界天人、色界有情而言，此界限又由精血等时令、饮食等时令所生之缘而加以支撑。此者因为寿命之因，故以因代称为「寿命」，就极限之界定而言，亦称为「最长寿命」。盖色与无色之命根，就各自仅住于刹那之俱生色法与无色法，以安住方式运转，不仅以引发彼等刹那住立为因而护持，更以连续相续不断之故，乃至有分断灭，亦以不中断连结之因的方式护持。故此，命根实为寿命之因。此于天人及地狱众生而言，大多有确定之界限；对于北俱卢洲众生而言，则为完全确定之界限。至于其余人类、饿鬼、畜生，于能使长住之业甚多之时，因该业相应之相续所生精血之缘，及以此为根本之月日同异运转等所生时令、饮食等同异之缘，故有寿命长短之不定界限。如同依先前已成就之存有期望，在各各趣与类等中，色与形等差别之规定得以成立，以见闻等方式从一开始便能掌握——同样，于各各投生中，对所生有情大多相同之住立时间，藉由见闻而获知，以此为极致而执持之，依据由此所发动之存有期望，应从一开始了解界限规定之方式。
Yasmā pana kammaṃ tāsu tāsu upapattīsu yathā taṃtaṃupapattinissitavaṇṇādinibbattane samatthaṃ, evaṃ niyatāyuparicchedāsu upapattīsu paricchedātikkamena vipākanibbattane samatthaṃ na hoti, tasmā vuttaṃ ‘‘āyuppamāṇeneva cavantī’’ti. Yasmā pana upatthambhakapaccayasahāyehi anupālakapaccayehi upādinnakakkhandhānaṃ pavattetabbākāro atthato paramāyukassa hoti yathāvuttaparicchedānatikkamanato, tasmā satipi kammāvasese ṭhānaṃ na sambhavati, tena vuttaṃ ‘‘attano puññabalena ṭhātuṃ na sakkontī’’ti. ‘‘Āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā’’ti vacanato panettha kāmāvacaradevānaṃ viya brahmakāyikānampi yebhuyyeneva niyatāyuparicchedabhāvo veditabbo. Tathā hi devalokato devaputtā āyukkhayena puññakkhayena āhārakkhayena kopenāti catūhi kāraṇehi cavantīti aṭṭhakathāsu (dha. pa. aṭṭha. 1.appamādavagge) vuttaṃ. Kappaṃ vā upaḍḍhakappaṃ vāti ettha asaṅkhyeyyakappo adhippeto, so ca tathārūpo kāloyeva, vā-saddo pana kappassa tatiyabhāgaṃ vā tato ūnamadhikaṃ vāti vikappanattho.
然而，由于业对于各各投生，如同能使该各各投生相应之色等生起，同样对于有确定寿命界限之投生，超越该界限而使果报生起之能力并不存在，故说「即以寿量之极限而命终」。又由于凭借支撑之缘与护持之缘的协助，所执取之诸蕴得以运转之状态，于胜义而言，对于到达最长寿命者，乃因不超越上述界限之故而存在；故虽尚有业之残余，亦不可能安住，因此说「不能以自身之福力安住」。又由于经文说「从光音天众命终，或因寿命耗尽，或因福业耗尽」，故应知梵天众与欲界天人相同，大多亦有确定寿命界限之状况。正如《法句经注》增上章中所说，天子从天界命终有四种原因：寿命耗尽、福业耗尽、食物耗尽、愤怒。「一劫或半劫」——此处所指为无数劫，而「或」字之义，乃表示或为该劫的三分之一，或更少更多之选择。
§41
41.Anabhiratīti ekakavihārena anabhiramaṇasaṅkhātā aññehi samāgamicchāyeva. Tattha ‘‘ekakassa dīgharattaṃ nivasitattā’’ti pāḷiyaṃ vacanatoti vuttaṃ ‘‘aparassāpī’’tiādi. Evamanvayamatthaṃ dassetvā nanu ukkaṇṭhitāpi siyāti codanāsodhanavasena byatirekaṃ dasseti ‘‘yā panā’’tiādinā. Piyavatthuvirahena, piyavatthualābhena vā cittavigghāto ukkaṇṭhitā, sā panatthato domanassacittuppādova, tenāha ‘‘paṭighasampayuttā’’ti. Sā brahmaloke natthi jhānānubhāvapahīnattā. Taṇhādiṭṭhisaṅkhātā cittassa purimāvatthāya ubbijjanā phandanā eva idha paritassanā. Sā hi dīgharattaṃ jhānaratiyā ṭhitassa yathāvuttānabhiratinimittaṃ uppannā ‘‘ahaṃ mama’’nti gahaṇassa ca kāraṇabhūtā. Tena vakkhati ‘‘taṇhātassa nāpi diṭṭhitassanāpi vaṭṭatī’’ti (dī. ni. aṭṭha. 1.41) nanu vuttaṃ atthuddhāre imaṃyeva pāḷiṃ nīharitvā ‘‘aho vata aññepi sattā itthattaṃ āgaccheyyunti ayaṃ taṇhātassanā nāmā’’ti? Saccaṃ, taṃ pana diṭṭhitassanāya visuṃ udāharaṇaṃ dassentena taṇhātassanameva tato niddhāretvā vuttaṃ, na pana ettha diṭṭhitassanāya alabbhamānattāti na doso. Idāni samānasaddavacanīyānaṃ atthānamuddharaṇaṃ katvā idhādhippetaṃ vibhāvetuṃ ‘‘sā panesā’’tiādimāha. Paṭighasaṅkhāto cittutrāso eva tāsatassanā. Evamaññatthāpi yathārahaṃ. ‘‘Jātiṃ paṭiccā’’tiādi vibhaṅgapāḷi, (vibha. 921) tatrāyamatthakathā – jātiṃ paṭicca bhayanti jātipaccayā uppannabhayaṃ. Bhayānakanti ākāraniddeso. Chambhitattanti bhayavasena gattakampo, visesato hadayamaṃsacalanaṃ. Lomahaṃsoti lomānaṃ haṃsanaṃ, bhittiyaṃ nāgadantānamiva uddhaggabhāvo, iminā padadvayena kiccato bhayaṃ dassetvā puna cetaso utrāsoti sabhāvato dassitanti. Ṭīkāyaṃ pana ‘‘bhayānakanti bheravārammaṇanimittaṃ balavabhayaṃ, tena sarīrassa thaddhabhāvo chambhitatta’’nti (dī. ni. ṭī. 1.41) vuttaṃ, aneneva bhayanti ettha khuddakabhayaṃ dassitaṃ, iti ettha payoge ayaṃ tassanāti evaṃ sabbattha attho. Paritassitavipphanditamevāti ettha ‘‘diṭṭhisaṅkhātena ceva taṇhāsaṅkhātena ca paritassitena vipphanditameva calitameva kampitamevā’’ti (dī. ni. aṭṭha. 1.105-117) aṭṭhakathāyamatthaṃ vakkhati. Tena viññāyati labbhamānampi taṇhātassanamantarena diṭṭhitassanāyeva nihaṭāti. ‘‘Tepī’’tiādi sīhopamasuttantapāḷi (a. ni. 4.33) tattha tepīti dīghāyukā devāpi. Bhayanti bhaṅgānupassanāpariciṇṇante sabbasaṅkhārato bhāyanavasena uppannaṃ bhayañāṇaṃ. Saṃveganti sahottappañāṇaṃ, ottappameva vā. Santāsanti ādīnavanibbidānupassanāhi saṅkhārehi santāsanañāṇaṃ. Upapattivasenāti paṭisandhivaseneva.
四十一、『不满足』者，即是因独居而不乐之义，唯欲与他人聚合是也。其中，『以独居长时住故』乃经文之言，因此说『于他者亦……』等。如是以顺推方式示义之后，复以逆推方式——有此不满足者，岂亦有忧恼耶？——以破难清净之方式，由『然而……』等显示相违。因失离所爱之物，或不得所爱之物而心受扰乱，此为忧恼。彼实就义而言，不过是忧心之生起，故说『与嗔相应』。彼忧恼于梵天界无有，以禅那之力已断除故。由渴爱与邪见所称之心的恐动颤振，即是此处之惊恐。彼惊恐，乃久住于禅那之喜者，因前所说不满足之缘而生，亦是执取『我、我所』之因。故将说：『渴爱惊恐与邪见惊恐皆不适合。』（《长部注》一·四一）难道在摘义中，引出此经文，说『啊，愿其余众生也来到此处』，此即所谓渴爱惊恐耶？诚然，然而彼乃为单独举示邪见惊恐之例，从中拣出渴爱惊恐而说，并非邪见惊恐在此处无从得取，故无过失。现今，摘出与同字异义者之义，以明本处所欲，故说『然彼……』等。即嗔之心怖，亦即战栗惊惧之义。其余处亦如应而知。『缘生……』等，为《分别论》之经文（《分别论》九二一），其中此注疏之义：『缘生之怖』者，以生为缘而生起之怖也。『可畏』者，相状之说明。『战栗』者，因怖而肢体颤抖，特指心脏肌肉之震动。『毛竖』者，毛发竖立，如壁上虎爪之向上，以此两词从作用上示怖已，再以『心之惊骇』从自性上示之。然而《长部复注》（《长部复注》一·四一）则说：『可畏者，以可怖之所缘为相之强烈怖惧，因此而身体僵硬，是为战栗。』以此，『怖』字在此处显示小怖，故在此用法中，此即惊恐，一切处义皆如是。『唯受惊恐颤振而已』——此处，《长部注》（《长部注》一·一〇五—一一七）将解说：『唯为邪见所称与渴爱所称之惊恐所受、颤振、动摇、震颤而已。』由此可知，虽得渴爱惊恐，然于其中已拣出邪见惊恐。『彼等……』等，为《狮子比喻经》之经文（《增支部》四·三三），其中『彼等』者，长寿之天人亦也。『怖』者，修无常随观所积集，以对一切行生怖之方式生起的怖智。『厌离』者，与厌惧智俱之智，或即厌惧本身。『战惧』者，由过患随观、厌离随观，对诸行而战惧之智。『以再生之方式』者，即以结生之方式。
Sahabyatanti sahāyabhāvamiccheva saddato attho sahabya-saddassa sahāyatthe pavattanato. So hi saha byāyati pavattati, dosaṃ vā paṭicchādetīti sahabyoti vuccati, tassa bhāvo sahabyatā. Sahāyabhāvo pana sahabhāvoyeva nāmāti adhippāyato atthaṃ dassetuṃ ‘‘sahabhāva’’nti vuttaṃ. Sasādhanasamavāyattho vā saha-saddo adhikiccapade adhisaddo viya, tasmā saha ekato vattamānassa bhāvo sahabyaṃ yathā ‘‘dāsabya’’nti tadeva sahabyatā, sakatthavuttivasena imamevatthaṃ sandhāyāha ‘‘sahabhāva’’nti. Apica saha vāti pavattatīti sahavo, tassa bhāvo sahabyaṃ yathā ‘‘vīrassa bhāvo vīriya’’nti, tadeva sahabyatāti evaṃ vimānaṭṭhakathāyaṃ (vi. va. aṭṭha. 172) vuttaṃ, tasmā tadatthaṃ dassetuṃ evaṃ vuttantipi daṭṭhabbaṃ.
『同伴性』字从字义言之，即欲求伴侣之义，因『同伴』一字运行于伴侣之义中。彼者，与他同行运转，或覆藏过失，故称同伴，其状态为同伴性。然同伴之状态即是同在之状态，为明此意趣之义，故说『同在』。或『同』字如『于……之上』中的『于』字，含有与方便结合之义；故与他共同运转之状态为同伴，如『奴婢之状态』，彼即同伴性，以同义表达方式说此义，故说『同在』。又，与他同起运转者为同伴，其状态为同伴性，如『勇士之状态为精进』，彼即同伴性——如此在《天宫事注》（《天宫事注》一七二）中所说，因此，为示彼义而如此说，亦应如是见。
§42
42. Ime satte abhibhavitvāti seso. Abhibhavanā cettha pāpasabhāvena jeṭṭhabhāvena ‘‘te satte abhibhavitvā ṭhito’’ti attano maññanāyevāti vuttaṃ ‘‘jeṭṭhakohamasmī’’ti. Aññadatthūti dassane antarāyābhāvavacanena, dasoti ettha dassaneyyavisesapariggahābhāvena ca anāvaraṇadassāvitaṃ paṭijānātīti āha ‘‘sabbaṃ passāmīti attho’’ti. Dassaneyyavisesassa hi padesabhūtassa aggahaṇe sati gahetabbassa nippadesatā viññāyati yathā ‘‘dikkhito na dadātī’’ti, deyyadhammavisesassa cettha padesabhūtassa aggahaṇato pabbajito sabbampi na dadātīti gahetabbassa deyyadhammassa nippadesatā viññāyati. Evamīdisesu. Vase vattemīti vasavattī. Ahaṃ-saddayogato hi sabbattha amhayogena vacanattho. Sattabhājanabhūtassa lokassa nimmātā cāti sambandho. ‘‘Pathavī’’tiādi cettha bhājanalokavasena adhippāyakathanaṃ. Sajitāti racitā, vibhajitā vā, tenāha ‘‘tvaṃ khattiyo nāmā’’tiādi. Ciṇṇavasitāyāti samāciṇṇapañcavidhavasibhāvato. Tatthāti bhūtabhabyesu. Antovatthimhīti antogabbhāsaye. Paṭhamacittakkhaṇeti paṭisandhicittakkhaṇe. Dutiyatoti paṭhamabhavaṅgacittakkhaṇato. Paṭhamairiyāpatheti yena paṭisandhiṃ gaṇhāti, tasmiṃ iriyāpathe. Iti atītavasena, bhūta-saddassa vattamānavasena ca bhabya-saddassa attho dassito. Ṭīkāyaṃ (dī. ni. ṭī. 1.42) pana bhabya-saddattho anāgatavasenāpi vutto. Ahesunti hi bhūtā. Bhavanti, bhavissanti cāti bhabyā tabbānīyā viya ṇyapaccayassa kattaripi pavattanato.
四十二、『超越这些众生』，其余应补足。此处超越，以恶之自性即为最上之义，『我立于超越彼等众生之处』者，乃自我慢之义，故说『我是最长者』。『只有……』——以无妨于见之言说，此处以无特殊所见对象之把握，而承认了无障碍之见，故说『意为：我见一切』。特殊所见对象若是局部的而不被把握，则可知所应把握者为无局部——如『已受戒者不施』，此处因特殊布施对象之局部性而不被把握，可知出家者一切皆不施，所应把握之布施物的无局部性即可知。如此等类皆同。『我主宰而转』者，即自在转动者。因与『我』字相连，故于一切处均以第一人称单数格表达语义。与作为众生容器的世界之创造者，此为句子之关连。此处『大地……』等，乃以器世间之方式说明意趣。『创造』者，乃制作、分别之义，故说『你名为刹帝利……』等。『已熟习自在』者，从修习圆满五种自在之故。『于彼……』者，于过去与未来之中。『于胎藏中』者，于腹内子宫中。『于初心刹那』者，于结生心刹那。『从第二者』者，从初有分心刹那。『于初威仪』者，于彼结生时所取之威仪中。如是，以过去方式示『已有』字义，以现在方式示『应生』字义。然《长部复注》（《长部复注》一·四二）中，『应生』字之义亦以未来方式述之。『已有』者，即已然之事；『有』与『将有』者，即应生之事，因『应生』之类似被动分词后缀亦可用于作者。
‘‘Issaro kattā nimmātā’’ti vatvāpi puna ‘‘mayā ime sattā nimmitā’’ti vacanaṃ kimatthiyanti āha ‘‘idāni kāraṇavasenā’’tiādi [kāraṇato (aṭṭhakathāyaṃ)] kāraṇavasena sādhetukāmatāya paṭiññākaraṇatthanti vuttaṃ hoti. Nanu cesa brahmā anavaṭṭhitadassanattā puthujjanassa purimatarajātiparicitampi kammassakatāñāṇaṃ vissajjetvā vikubbaniddhivasena cittuppādamattapaṭibaddhena sattanimmānena vipallaṭṭho ‘‘mayā ime sattā nimmitā’’tiādinā issarakuttadassanaṃ pakkhandamāno abhinivisanavasena patiṭṭhito, na pana patiṭṭhāpanavasena. Atha kasmā kāraṇavasena sādhetukāmo paṭiññaṃ karotīti vuttanti? Na cevaṃ daṭṭhabbaṃ. Tesampi hi ‘‘evaṃ hotī’’tiādinā pacchā uppajjantānampi tathāabhinivesassa vakkhamānattā paresaṃ patiṭṭhāpanakkameneva tassa so abhiniveso jāto, na tu abhinivisanamattena, tasmā evaṃ vuttanti daṭṭhabbaṃ. Tenevāha ‘‘taṃ kissa hetū’’tiādi. Pāḷiyaṃ manaso paṇidhīti manaso patthanā, tathā cittuppattimattamevāti vuttaṃ hoti.
虽已说『自在、作者、创造者』，复又说『此诸众生由我所造』，此有何义？故说『现在以理由……』等——即为以理由证明而作表白，是其义。然而此梵天，因见解不定而为凡夫，舍弃了即便在较早前世中已修习的业所有智，因幻化神通之力，仅以依心生起之众生创造而迷乱，欲落入自在行相之见，以执持之方式而安立，而非以令他安立之方式。那么，为何说他欲以理由证明而作表白？不应如此见。彼等之『如是则然』等，对于其后生起者亦将说其执持，乃以令他安立之方式而彼之执持生起，而非仅以自我执持，因此应如是见。故说『此为何因……』等。经文中『意之愿望』者，即意之渴求，乃谓仅此心之生起而已。
Itthabhāvanti idappakārabhāvaṃ. Yasmā pana so pakāro brahmattabhāvoyevidhādhippeto, tasmā ‘‘brahmabhāva’’nti vuttaṃ. Ayaṃ pakāro itthaṃ, tassa bhāvo itthattanti hi nibbacanaṃ. Kevalanti kammassakatāñāṇena asammissaṃ suddhaṃ. Maññanāmattenevāti diṭṭhimaññanāmatteneva, na adhimānavasena. Vaṅkachiddena vaṅkaāṇī viya onamitvā vaṅkaladdhikena vaṅkaladdhikā onamitvā tasseva brahmuno pādamūlaṃ gacchanti, taṃpakkhakā bhavantīti attho. Nanu ca devānaṃ upapattisamanantaraṃ ‘‘imāya nāma gatiyā cavitvā iminā nāma kammunā idhūpapannā’’ti paccavekkhaṇā hoti, atha kasmā tesaṃ evaṃ maññanā siyāti? Purimajātīsu kammassakatāñāṇe sammadeva niviṭṭhajjhāsayānameva tathāpaccavekkhaṇāya pavattito. Tādisānameva hi tathāpaccavekkhaṇā sambhavati, sā ca kho yebhuyyavasena, ime pana purimāsupi jātīsu issarakuttadiṭṭhivasena nibaddhābhinivesā evameva maññamānā ahesunti. Tathā hi pāḷiyaṃ vuttaṃ ‘‘iminā maya’’ntiādi.
『如此之存在』者，此种方式之存在。然而彼种方式即是梵天之存在，乃本处所欲之义，故说『梵天之存在』。此种方式为如此，其存在为『如此性』，此乃词源解释。『纯粹』者，以业所有智而不混杂、清净。『仅以自我慢』者，仅以邪见之自我慢，而非以过慢。如弯曲之木栓随弯曲之木孔而弯曲俯就，持弯曲见者随持弯曲见者俯就，而趋向彼梵天之足，成为其一党，此为义。然而天人于再生之后，立即有省察：『从此名为……之趣死去，以此名为……之业生于此处』，那么彼等为何会有如此之自我慢？此省察，唯于在前世中以正确方式深植业所有智之意乐者方能生起。唯如此之人方有此省察，且多数如此；而此等人，于前世中亦以自在行等邪见执持，如此而自我慢，故经文说『以此我……』等。
§43
43. Īsati abhibhavatīti īso, mahanto īso maheso, suppatiṭṭhitamahesatāya parehi ‘‘maheso’’ iti akkhāyatīti mahesakkho, mahesakkhānaṃ atisayena mahesakkhoti mahesakkhataroti vacanattho. So pana mahesakkhatarabhāvo ādhipateyyaparivārasampattiyā kāraṇabhūtāya viññāyatīti vuttaṃ ‘‘issariyaparivāravasena mahāyasataro’’ti.
四十三、『统御、超越』者，即统御者；伟大的统御者为大统御者；以善立之大统御之故，被他者称为『大统御者』，故其名为大威力；以超越大威力者之德，称为更大威力者——此为字义。而彼更大威力之状态，以作为主权与随从成就之因而得知，故说『以自在权力及随从，而具有更大名声者』。
§44
44. Kiṃ panetaṃ kāraṇanti anuyogenāha ‘‘so tato’’tiādi, tena ‘‘itthattaṃ āgacchatī’’ti vuttaṃ idhāgamanameva kāraṇanti dasseti. Idheva āgacchatīti imasmiṃ manussaloke eva paṭisandhivasena āgacchati. Etanti ‘‘ṭhānaṃ kho panetaṃ bhikkhave, vijjatī’’ti vacanaṃ. Pāḷiyaṃ yaṃ aññataro sattoti ettha yanti nipātamattaṃ, kāraṇatthe vā esa nipāto, hetumhi vā paccattaniddeso, yena ṭhānenāti attho, kiriyāparāmasanaṃ vā etaṃ. ‘‘Itthattaṃ āgacchatī’’ti ettha yadetaṃ itthattassa āgamanasaṅkhātaṃ ṭhānaṃ, tadetaṃ vijjatīti attho. Esa na so pabbajati, cetosamādhiṃ phusati, pubbenivāsaṃ anussatīti etesupi padesu. ‘‘Ṭhānaṃ kho panetaṃ bhikkhave, vijjati, yaṃ aññataro satto’’ti hi imāni padāni ‘‘pabbajatī’’tiādīhipi padehi paccekaṃ yojetabbāni. Na gacchatīti agāraṃ, gehaṃ, agārassa hitaṃ āgāriyaṃ, kasigorakkhādikammaṃ, tamettha natthīti anāgāriyaṃ, pabbajjā, tenāha ‘‘agārasmā’’tiādi. Pa-saddena visiṭṭho vaja-saddo upasaṅkamaneti vuttaṃ ‘‘upagacchatī’’ti. Paranti pacchā, atisayaṃ vā, aññaṃ pubbenivāsantipi attho. ‘‘Na saratī’’ti vutteyeva ayamattho āpajjatīti dasseti ‘‘saritu’’ntiādinā. Apassantoti pubbenivāsānussatiñāṇena apassanahetu, passituṃ asakkonto hutvātipi vaṭṭati. Māna-saddo viya hi anta-saddo idha sāmatthiyattho. Sadābhāvatoti sabbadā vijjamānattā. Jarāvasenāpīti ettha pi-saddena maraṇavasenāpīti sampiṇḍeti.
44. 那么，这个原因是什么？（注疏）通过追问而说「彼从彼处……」等，以此表明：经中所说「来至此处」，即是指来到此处这一事件本身就是原因。『来到此处』者，是以结生的方式来到此人间世界。『此』者，即经文所说「比库们，确实存在这样一个情况」这句话。关于经文中「某一有情」这一说法，其中的「所」字不过是一个语气词，或者说这个语气词表示原因之义，或者说是以主格来指示原因，意思是「通过怎样的情况」，也可以理解为对行为的指涉。「来至此处」这句话中，所谓「来至此处」所指称的那个情况，意思就是说：那个情况确实存在。以下「彼不出家」「证得心定」「忆念宿住」等句也是如此——「比库们，确实存在这样一个情况，即某一有情」——这些词应当分别与「出家」等各词相配合来理解。「不去」者，是指家宅、住所；「有益于家」者即是家居生活，包括耕田牧牛等诸业；彼处没有这些，故为「无家」，即出家，因此说「从家……」等。加「巴」字而使「行」字意义更胜，故说「前往」，即「前去」。「后」者，是指之后，或极为超越，也可以理解为「另一个宿住处」。已经说了「不忆念」，为了显示这一意思的实现，再以「能忆念」等加以说明。「不见者」是因为以宿住随念智不能见，也可以理解为无法得见之意。如同「量」字一样，此处「端」字具有能力之义。「由于常有」者，意思是由于时常存在。「乃至老死的状态」——此处以「亦」字将「乃至死亡的状态」一并概括进来。
§45
45. Khiḍḍāpadosinoti kattuvasena padasiddhi, khiḍḍāpadosikāti pana sakatthavuttivasena, saddamanapekkhitvā pana atthameva dassetuṃ ‘‘khiḍḍāyā’’tiādi vuttaṃ. ‘‘Khiḍḍāpadosakā’’ti vā vattabbe i-kārāgamavasena evaṃ vuttaṃ. Padussanaṃ vā padoso, khiḍḍāya padoso khiḍḍāpadoso, so etesanti khiḍḍāpadosikā. ‘‘Padūsikātipi pāḷiṃ likhantī’’ti aññanikāyikānaṃ pamādalekhataṃ dasseti . Mahāvihāravāsīnikāyikānañhi vācanāmaggavasena ayaṃ saṃvaṇṇanā pavattā. Apica tena potthakāruḷhakāle pamādalekhaṃ dasseti. Tampi hi padatthasodhanāya aṭṭhakathāya sodhitaniyāmeneva gahetabbaṃ, tenāha ‘‘sā aṭṭhakathāyaṃ natthī’’ti. Velaṃ atikkantaṃ ativelaṃ, taṃ. Bhāvanapuṃsakañcetaṃ, tenāha ‘‘aticira’’nti, āhārūpabhogakālaṃ atikkamitvāti vuttaṃ hoti. Ratidhamma-saddo hassakhiḍḍā-saddehi paccekaṃ yojetabbo ‘‘hassakhiḍḍāsu ratidhammo ramaṇasabhāvo’’ti. Hasanaṃ hasso, keḷihasso. Kheḍanaṃ kīḷanaṃ khiḍḍā, kāyikavācasikakīḷā. Anuyogavasena taṃsamāpannāti dassento āha ‘‘hassaratidhammañcevā’’tiādi. Kīḷā yesaṃ te keḷino, tesaṃ hasso tathā. Kīḷāhassapayogena uppajjanakasukhañcettha keḷihassasukhaṃ. Tadavasiṭṭhakīḷāpayogena uppajjanakaṃ kāyikavācasikakīḷāsukhaṃ.
45. 『戏乐污染者』，就施事的角度而言，词形成立；而「戏乐污染者」（阴性形）则是就本义用法而言。不考虑词形，单为了显示意义，故说「由于嬉戏……」等。或者，应当说「戏乐污染者」（另一种形式），因为增加了「伊」字而如此说。注疏说「另有写作『污染者』，这是其他部派之人的误写」，这表明此注疏是依据大寺住部的诵传道路而传来的。此外，也藉此显示当时抄写典籍时的误写之失。那类误写亦应依注疏考订词义的规则加以审正，因此说「注疏中没有此类写法」。超过时限者为「过时」，即是该词。这是表达状态的中性词，故说「时间过长」，意即超过了进食受用食物的时间。「乐法」这个词应当分别与「笑」和「嬉戏」各自配合：「笑和嬉戏中，乐法即喜乐之性」。欢笑为「笑」，即嬉笑；嬉弄、玩耍为「嬉戏」，包括身体上和语言上的游戏。为了表明他们投身其中，故说「以笑与乐法……」等。以嬉戏为本者即善嬉戏者，彼等之笑亦如是。因嬉戏笑乐的运用而生起的快乐，就是嬉笑之乐；因其余嬉戏的运用而生起的，则是身体与语言嬉戏之乐。
‘‘Te kirā’’tiādi vitthāradassanaṃ. Kira-saddo hettha vitthārajotakoyeva, na tu anussavanāruciyādijotako tathāyeva pāḷiyaṃ, aṭṭhakathāsu ca vuttattā. Sirivibhavenāti sarīrasobhaggādisiriyā, parivārādisampattiyā ca. Nakkhattanti chaṇaṃ. Yebhuyyena hi nakkhattayogena katattā tathāyogo vā hotu, mā vā, nakkhattamicceva vuccati. Āhāranti ettha ko devānamāhāro, kā ca tesamāhāravelāti? Sabbesampi kāmāvacaradevānaṃ sudhāhāro. Dvādasapāpadhammavigghātena hi sukhassa dhāraṇato devānaṃ bhojanaṃ ‘‘sudhā’’ti vuccati. Sā pana setā saṅkhūpamā atulyadassanā suci sugandhā piyarūpā. Yaṃ sandhāya sudhābhojanajātake vuttaṃ –
「『彼等据说』等」者,是显示详说。此处「据说」一词仅是显示详说之义,并非显示传闻或不确定等义,因为在圣典中及诸注疏中皆如是说故。「以吉祥威光」者,以身体美好等吉祥,及以眷属等圆满。「星宿」者,即吉时。因为大多是依星宿相应而作故,或者无论有无如是相应,皆称为星宿。「饮食」者,此处何为天人之食?何为彼等之食时耶?一切欲界天人皆以苏陀为食。因为以断除十二种恶法而持续安乐故,天人之食物称为「苏陀」。然而彼苏陀是白色的,如螺贝,无比美观,清净,芳香,悦意。依此而于《苏陀食本生》中说——
‘‘Saṅkhūpamaṃ seta’matulyadassanaṃ,
「如螺贝白色,无比美观,
Suciṃ sugandhaṃ piyarūpa’mabbhutaṃ;
清净芳香,悦意稀有;
Adiṭṭhapubbaṃ mama jātu cakkhubhi,
我眼从未曾见过,
Kā devatā pāṇisu kiṃ sudho’dahī’’ti. (jā. 2.21.227);
何天神手中,何物是苏陀?」
‘‘Bhuttā ca sā dvādasahanti pāpake,
「食彼已,则断除十二种恶法,
Khuddaṃ pipāsaṃ aratiṃ daraklamaṃ;
「饥、渴、不乐、疲倦、
Kodhūpanāhañca vivādapesuṇaṃ,
忿、覆、诤、谗,
Sītuṇha tandiñca rasuttamaṃ ida’’nti ca. (jā. 2.21.229);
寒、热、懈怠,此为最上味。」
Sā ca heṭṭhimehi heṭṭhimehi uparimānaṃ uparimānaṃ paṇītatamā hoti, taṃ yathāsakaṃ parimitadivasavasena divase divase bhuñjanti. Keci pana vadanti ‘‘biḷārapadappamāṇaṃ sudhāhāraṃ te bhuñjanti, so jivhāya ṭhapitamatto yāva kesagganakhaggā kāyaṃ pharati, yathāsakaṃ gaṇitadivasavasena satta divase yāpanasamattho hotī’’ti. Kecivāde panettha biḷārapada-saddo suvaṇṇasaṅkhātassa saṅkhyāvisesassa vācako. Pamāṇato pana udumbaraphalappamāṇaṃ, yaṃ pāṇitalaṃ kabaḷaggahantipi vuccati. Vuttañhi madhukose –
而且,下下者比上上者更为殊胜,他们依各自限定的日数,日日食用。然而有些人说:「他们食用猫掌量的甘露食,那食物仅置于舌上,即遍满全身直至发梢指尖,依各自计算的日数,足以维持七日。」在某些说法中,此处『猫掌』一词是表示称为『金』的数量特殊名称。但就量而言,是优昙钵果量,即所谓『掌握团食』。因为在《蜜蜂经》中说:
‘‘Pāṇirakkho picu cāpi, suvaṇṇakamudumbaraṃ;
「掌护、毕楚,以及金优昙钵,
Biḷārapadakaṃ pāṇi-talaṃ taṃ kabaḷaggaha’’nti.
猫掌量的掌,即是团食握。」
‘‘Nirantaraṃ khādantāpi pivantāpī’’ti idaṃ parikappanāvasena vuttaṃ, na pana evaṃ niyamavasena tathā khādanapivanānamaniyamabhāvato. Kammajatejassa balavabhāvo uḷārapuññanibbattattā, uḷāragarusiniddhasudhāhārajīraṇato ca. Karajakāyassa mandabhāvo pana sukhumālabhāvato. Teneva hi bhagavā indasālaguhāyaṃ pakatipathaviyaṃ patiātuṃ asakkontaṃ sakkaṃ devarājānaṃ ‘‘oḷārikaṃ kāyaṃ adhiṭṭhehī’’ti avoca. Manussānaṃ pana kammajatejassa mandabhāvo, karajakāyassa balavabhāvo ca vuttaviparītena veditabbo. Karajakāyoti ettha ko vuccati sarīraṃ, tattha pavatto. Rajo karajo, kiṃ taṃ? Sukkasoṇitaṃ. Tañhi ‘‘rāgo rajo na ca pana reṇu vuccatī’’ti (mahāni. 209; cūḷani. 74) evaṃ vuttarāgarajaphalattā sarīravācakena ka-saddena visesetvā kāraṇavohārena ‘‘karajo’’ti vuccati. Tena sukkasoṇitasaṅkhātena karajena sambhūto kāyo karajakāyoti ācariyā. Tathā hi kāyo mātāpettikasambhavoti vutto. Mahāassapūrasuttantaṭīkāyaṃ pana ‘‘karīyati gabbhāsaye khipīyatīti karo, sambhavo, karato jātoti karajo, mātāpettikasambhavoti attho. Mātuādīnaṃ saṇṭhāpanavasena karato hatthato jātoti karajoti apare. Ubhayathāpi karajakāyanti catusantatirūpamāhā’’ti vuttaṃ. Karoti putte nibbattetīti karo, sukkasoṇitaṃ, tena jāto karajotipi vadanti. Tathā asambhūtopi ca devādīnaṃ kāyo tabbohārena ‘‘karajakāyo’’ti vuccati yathā ‘‘pūtikāyo, jarasiṅgālo’’ti. Tesanti manussānaṃ. Acchayāgu nāma pasannā akasaṭā yāgu. Vatthunti karajakāyaṃ. Ekaṃ āhāravelanti ekadivasamattaṃ, kesañci matena pana sattāhaṃ.
「即使不断地吃喝」——这是就假设的情况而言，并非说实际上一定如此，因为他们饮食并无定规。由业生火大的强盛，是因为积累了殊胜功德而生；也因为消化高级而精妙、油润、甘美的食物的缘故。而躯体的羸弱，则是由于极为柔嫩之故。正因如此，世尊在因达萨拉岩洞里，见萨咖天王无法踩在普通地面上，便告诉他「请将身体调整为粗重之身」。人类则相反：业生火大羸弱，而躯体强健，应以与上述相反的方式来理解。「躯体」一词——此处所说的是什么？是身体，以及依存于其中的东西。尘垢为「尘」，「业生尘」是什么？即是精血。精血因为是以「贪欲是尘垢，而非微尘所谓之尘」这一说法中所提到的贪欲尘垢之果，所以用指代身体的「咖」字加以限定，以因代称而说为「业生」（karaja）。由被称为精血的业生所形成之身，即「业生身」——此为老师们的解释。诚然，身体被说为是从父母而来。然而在《大马邑经》疏中则说：「在母胎中被造作、被投入，故为『所作』，即起源；从所作而生，故为『业生』，意为从父母而来。又有人说：从母等的安立手中所生，故为『业生』。两种解释中，业生身都是指四相续之色。」又有人说：能生育子女者为「所作」，即精血，由此而生者为「业生」。同样，天人等的身体，虽非如此生成，亦以此名称而说为「业生身」，正如说「朽臭之身」「老狐狸」一样。「彼等」指人类。「清净粥」（acchayāgu），是澄清无渣滓的粥。「依止」即是指「业生身」。「一个食时」即是一整天，但有人认为是七天。
Evaṃ anvayato byatirekato ca dassetvā upamāvasenapi tamāvikaronto ‘‘yathā nāmā’’tiādimāha. Tattapāsāṇeti accuṇhapāsāṇe. Rattasetapadumato avasiṭṭhaṃ uppalaṃ. Akathāyanti mahāaṭṭhakathāyaṃ. Avisesenāti ‘‘devāna’’nti avisesena, devānaṃ kammajatejo balavā hoti, karajaṃ mandanti vā kammajatejakarajakāyānaṃ balavamandatāsaṅkhāta kāraṇasāmaññena. Tadetañhi kāraṇaṃ sabbesampi devānaṃ samānameva, tasmā sabbepi devā gahetabbāti vuttaṃ hoti. Kabaḷīkārabhūtaṃ sudhāhāraṃ upanissāya jīvantīti kabaḷīkārāhārūpajīvino. Kecīti abhayagirivāsino. ‘‘Khiḍḍāpadussanamatteneva hete khiḍḍāpadosikāti vuttā’’ti ayaṃ pāṭho ‘‘teyeva cavantīti veditabbā’’ti etassānantare paṭhitabbo tadanusandhikattā. Ayañhetthānusandhi – yadi sabbepi evaṃ karontā kāmāvacaradevā caveyyuṃ, atha kasmā ‘‘khiḍḍāpadosikā’’ti nāmavisesena bhagavatā vuttāti? Vicāraṇāya evamāhāti, etena imamatthaṃ dasseti ‘‘sabbepi devā evaṃ cavantāpi khiḍḍāya padussanasabhāvamattaṃ pati nāmavisesena tathā vuttā’’ti. Yadeke vadeyyuṃ ‘‘kecivādapatiṭṭhāpakoyaṃ pāṭho’’ti, tadayuttameva iti-saddantarikattā, ante ca tassa avijjamānattā. Atthikehi pana tassa kecivādasamavarodhanaṃ ante itisaddo yojetabboti.
如此从肯定面与否定面加以说明之后，又以比喻来进一步阐明此义，故说「譬如……」等。「热石」，即极热的石头。所余之花，是除去红莲花和白莲花以外的青莲花。「大注疏中未作解说」（akathāyanti）。「无区别地」——即「天人们」这一无区别的说法，意思是天人们的业生火大强盛、业生身羸弱；或者是指，就业生火大强盛与业生身羸弱这一因缘的共同性而言，并无区别。这个原因对所有天人都是共同的，因此说所有天人都应当包括在内。「以段食为食而生活」，即依靠已成为段食的甘露食而生活，也就是以段食为生者。「某些人」是指无畏山住者（阿毗耶吉利住部者）。「这些天人仅仅因为戏乐污染便被称为戏乐污染者」——这段文字应紧接在「应知彼等正是堕落者」之后读，因为在衔接上与之相连。此处的衔接脉络是：假如所有这样行事的欲界天人都会堕落，那么世尊为何要用「戏乐污染者」这个特殊名称来称呼他们？（注疏回答说）是为了辨别而如此说——以此表明：「所有天人即使如此堕落，也仅仅是以相应于因戏乐而生污染之性的特殊名称如此称之。」有人说「这是建立某种主张的文字」——此说不当，因为中间缺少「伊帝」字，而且末尾也没有该字。若有人想要以此来回应某种主张，则应在末尾加入「伊帝」字。
§47-48
47-48. Manopadosinoti kattuvasena padasiddhi, manopadosikāti ca sakatthavuttivasena, atthamattaṃ pana dassetuṃ ‘‘manenā’’tiādi vuttaṃ. ‘‘Manopadosakā’’ti vā vattabbe i-kārāgamavasena evaṃ vuttaṃ. Manenāti issāpakatattā paduṭṭhena manasā. Aparo nayo – usūyanavasena manasā padoso manopadoso, vināsabhūto so etesamatthīti manopadosikāti. ‘‘Te aññamaññamhi paduṭṭhacittā kilantakāyā kilantacittā te devā tamhā kāyā cavantī’’ti vacanato ‘‘ete cātumahārājikā’’ti āha. Manena padussanamatteneva hete manopadosikāti vuttā. ‘‘Tesu kirā’’tiādi vitthāro. Rathena vīthiṃ paṭipajjatīti upalakkhaṇamattaṃ aññehi aññatthāpi paṭipajjanasambhavato. Etanti attano sampattiṃ. Uddhumāto viyāti pītiyā karaṇabhūtāya unnato viya. Bhijjamāno viyāti tāya bhijjanto viya, pītiyā vā kattubhūtāya bhañjito viya. Kuddhā nāma suvijānanā honti, tasmā kuddhabhāvamassa ñatvāti attho.
47-48.『意污染者』，就施事的角度而言，词形成立；「意污染者」（另一种形式）则是就本义用法而言；但为了单纯显示意义，故说「以意……」等。应当说「意污染者」（另一种形式），因为增加了「伊」字而如此说。「以意」者，即以因嫉妒而本已污浊的心意。另一种解释：以嫉妒的方式令心意污染，即「意污染」；这对彼等是有损害性的，故为「意污染者」。由于经文说「彼等心意互相污浊，身疲惫、心疲惫，那些天人便从彼身堕落」，故（注疏）说「这些是四大王天」。仅仅因为以意污染，彼等便被称为意污染者。「据说其中……」等详细说明如下。「乘车行于街道」——这只是举例，实际上以其他方式行于其他地方也是可能的。「自己的成就」，即他自身的富丽庄严。「如同因喜悦而高涨」——即如同因作为因缘的喜悦而昂扬高涨一般。「如同将要破裂」——即如同被那喜悦击破一般，或如同被作为施事的喜悦所摧折一般。嗔怒之人是很容易被察觉到的，因此（对方）知晓了他嗔怒的状态——此即其义。
Akuddho rakkhatīti kuddhassa so kodho itarasmiṃ akujjhante anupādāno ceva ekavāramattaṃ uppattiyā anāsevano ca hutvā cāvetuṃ na sakkoti, udakantaṃ patvā aggi viya nibbāyati, tasmā akuddho itaraṃ cavanato rakkhati. Ubhosu pana kuddhesu bhiyyo bhiyyo aññamaññamhi parivaḍḍhanavasena tikhiṇasamudācāro nissayadahanaraso kodho uppajjamāno hadayavatthuṃ nidahanto accantasukhumālakarajakāyaṃ vināseti, tato sakalopi attabhāvo antaradhāyati , tamatthaṃ dassetumāha ‘‘ubhosu panā’’tiādi. Tathā cāha pāḷiyaṃ ‘‘te aññamaññamhi paduṭṭhacittā kilantakāyā kilantacittā te devā tamhā kāyā cavantī’’ti. Ekassa kodho itarassa paccayo hoti, tassapi kodho itarassa paccayo hotīti ettha kodhassa bhiyyo bhiyyo parivaḍḍhanāya eva paccayabhāvo veditabbo, na cavanāya nissayadahanarasena attanoyeva kodhena hadayavatthuṃ nidahantena accantasukhumālassa karajakāyassa cavanato. Kandantānaṃyeva orodhānanti anādaratthe sāmivacanaṃ. Ayamettha dhammatāti ayaṃ tesaṃ karajakāyamandatāya, tathāuppajjanakassa ca kodhassa balavatāya ṭhānaso cavanabhāvo etesu devesu rūpārūpadhammānaṃ dhammaniyāmo sabhāvoti attho.
「不嗔者加以保护」——对方生起的那一份嗔恨，在不嗔怒者身上找不到依附，只是一次生起而不被接受，就像火遇到水的边缘便熄灭一般，无法令（此人）堕落，因此不嗔之人保护了对方免于堕落。然而双方都嗔怒时，彼此相互一再增盛，性情尖锐、焚烧所依为本质的嗔恨生起，炽燃着心所依处，便摧毁了极其柔嫩的业生身，乃至整个生命体就此消散——为了显示这一道理，故说「然而双方……」等。经文亦如此说：「彼等心意互相污浊，身疲惫、心疲惫，那些天人便从彼身堕落。」一方的嗔恨成为另一方的缘，另一方的嗔恨又成为一方的缘——在这里，嗔恨作为缘，应当理解为令嗔恨一再增盛的缘，而非令堕落的缘——因为是以焚烧所依之性，由自身的嗔恨炽燃心所依处，从而令极其柔嫩的业生身堕落。「哭泣者之后宫」——「之」字在此表不在乎之义（属格）。「此处的法则」——意即：此乃彼等业生身之羸弱，以及如此生起之嗔恨的强盛，导致在这些天人中恰当地发生堕落——这是色法与非色法的自然规律、自性法则。
§49-52
49-52.Cakkhādīnaṃ bhedaṃ passatīti virodhipaccayasannipāte vikārāpattidassanato, ante ca adassanūpagamanato vināsaṃ passati oḷārikattā rūpadhammabhedassa. Paccayaṃ datvāti anantarapaccayādivasena paccayasattiṃ datvā, paccayo hutvāti vuttaṃ hoti, tasmā na passatīti sambandho, balavatarampi samānaṃ iminā kāraṇena na passatīti adhippāyo. Balavataranti ca cittassa lahutarabhedaṃ sandhāya vuttaṃ. Tathā hi ekasmiṃ rūpe dharanteyeva soḷasa cittāni bhijjanti. Cittassa bhedaṃ na passatīti ettha khaṇe khaṇe bhijjantampi cittaṃ parassa anantarapaccayabhāveneva bhijjati, tasmā purimacittassa abhāvaṃ paṭicchādetvā viya pacchimacittassa uppattito bhāvapakkho balavataro pākaṭova hoti, na abhāvapakkhoti idaṃ kāraṇaṃ dassetuṃ ‘‘cittaṃ panā’’tiādi vuttanti daṭṭhabbaṃ. Ayañcattho alābhacakkanidassanena dīpetabbo. Yasmā pana takkīvādī nānattanayassa duravadhānatāya, ekattanayassa ca micchāgahitattā ‘‘yadevidaṃ viññāṇaṃ sabbadāpi evarūpena pavattati, ayaṃ me attā nicco’’tiādinā abhinivesaṃ janesi, tasmā tamatthaṃ ‘‘so taṃ apassanto’’tiādinā saha upamāya vibhāveti.
「见眼等的坏灭」：由于在相违缘和合时见到变异的生起，以及最终趋向不可见，故见粗大色法的毁灭。「给予缘」：以无间缘等方式给予作缘的功能，即成为缘——如此说。因此「不见」——如此连结，其意趣是：即便更为强力之物，基于此理由也不见。而「更为强力」是就心的更迅速坏灭而言。如是，在一个色法存续期间，十六个心便已坏灭。「不见心的坏灭」：于此，刹那刹那坏灭的心，仅以作为他者之无间缘的方式坏灭，因此，遮蔽前心之无而后心生起，存在之面较为显著明显，而非不存在之面——为显示此理由，应知「然而，心……」等乃至此处所说。此义应以得不到轮回之喻加以阐明。然而，由于持推理之论者因难以把握差异之道，又错执同一之道，遂依「凡此识，常以如此方式运转，此即是我之常住自我」等生起执取，故世尊以「彼不见彼……」等连同譬喻一同阐明此义。
Antānantavādavaṇṇanā边无边论释
§53
53. Antānantasahacarito vādo antānanto yathā ‘‘kuntā pacarantī’’ti, antānantasannissayo vā yathā ‘‘mañcā ukkuṭṭhiṃ karontī’’ti, so etesanti antānantikāti atthaṃ dassetuṃ ‘‘antānantavādā’’ti vuttaṃ. Vuttanayena antānantasahacarito, tannissayo vā, antānantesu vā pavatto vādo etesanti antānantavādā. Idāni ‘‘antavā ayaṃ loko’’tiādinā vakkhamānapāṭhānurūpaṃ atthaṃ vibhajanto ‘‘antaṃ vā’’tiādimāha. Amati gacchati bhāvo osānametthāti hi anto, mariyādā , tappaṭisedhanena ananto. Anto ca ananto ca antānanto ca nevantanānanto ca antānanto tveva vutto sāmaññaniddesena, ekasesenavā ‘‘nāmarūpapaccayā saḷāyatana’’ntiādīsu (ma. ni. 3.126; saṃ. ni. 2.1; udā. 1) viya. Catutthapadañhettha tatiyapadena samānatthanti antānantapadeneva yathāvuttanayadvayena catudhā attho viññāyati. Kassa panāyaṃ antānantoti? Lokīyati saṃsāranissaraṇatthikehi diṭṭhigatikehi avapassīyati, lokiyanti vā ettha tehi puññāpuññāni, tabbipāko cāti ‘‘loko’’ti saṅkhyaṃ gatassa attano. Tenāha pāḷiyaṃ ‘‘antānantaṃ lokassa paññapentī’’ti. Ko paneso attāti? Jhānavisayabhūtaṃ kasiṇanimittaṃ. Ayañhi diṭṭhigatiko paṭibhāganimittaṃ cakkavāḷapariyantaṃ, apariyantaṃ vā vaḍḍhanavasena, tadanussavādivasena ca tattha lokasaññī viharati, tathā ca aṭṭhakathāyaṃ vakkhati ‘‘taṃ ‘loko’ti gahetvā’’ti (dī. ni. aṭṭha. 1.54-60) keci pana vadanti ‘‘jhānaṃ, taṃsampayuttadhammā ca idha attā, lokoti ca gahitā’’ti, taṃ aṭṭhakathāya na sameti.
「常伴有终无终之论」如「枪矛在奔走」，或「依止终无终之论」如「床榻在欢呼」——为显示「其人如此」即「终无终论者」之义，故说「终无终论者」。依所说之道：常伴有终无终之论、或依止彼、或在终与无终中运转之论，属于彼等者，故称「终无终论者」。其次，为随顺即将以「此世界有终」等宣说之文义而分析，乃说「有终或……」等。「终」者，谓「存在状态行至于此、以此为尽」——此乃边际、界限之义，以遮遣彼故为「无终」。有终、无终、亦有终亦无终、非有终非无终——此四皆以「终无终」之名总括说出，或以残余单一之例，如「缘名色故有六处」等中之用法。第四句与第三句同义，故以「终无终」一词依前述两种方式可了知四重义。然而，此「终无终」属于谁？以轮回中欲求出离者之见趣者所观，或以彼等所造之善不善业及其果报为「世间」之称的自我而言。故巴利文说「宣说世间之终无终者」。此自我又是什么？乃作为禅那对象的遍的相。此持见趣者，或以扩展法令相应相等同轮围山之边际，或无边际，或以随闻等方式，住于以彼为世间之想；注疏中亦将如是说「执取彼为『世间』」。然而，有人说「禅那及与之相应之法，此处被执为自我及世间」，此与注疏不合。
Etthāha – yuttaṃ tāva purimānaṃ tiṇṇampi vādīnaṃ antānantikattaṃ antañca anantañca antānantañca ārabbha pavattavādattā, pacchimassa pana takkikassa tadubhayapaṭisedhanavasena pavattavādattā kathaṃ antānantikattanti? Tadubhayapaṭisedhanavasena pavattavādattā eva. Antānantapaṭisedhanavādopi hi so antānantavisayoyeva tamārabbha pavattattā. Etadatthameva hi sandhāya aṭṭhakathāyaṃ ‘‘antaṃ vā antantaṃ vā antānantaṃ vā nevantānānantaṃ vā ārabbha pavattavādā’’ti vuttaṃ. Atha vā yathā tatiyavāde desapabhedavasena ekasseva lokassa antavatā, anantavatā ca sambhavati, evamettha takkīvādepi kālapabhedavasena ekasseva tadubhayasambhavato aññamaññapaṭisedhena tadubhayaññeva vuccati, dvinnampi ca paṭisedhānaṃ pariyudāsatā. Kathaṃ? Antavantapaṭisedhena hi anantavā vuccati, anantavantapaṭisedhena ca antavā. Dvipaṭisedho hi pakatiyatthañāpako. Iti paṭisedhanavasena antānantasaṅkhātassa ubhayassa vuttattā yuttoyeva tabbisayassa pacchimassāpi antānantikabhāvoti. Yadevaṃ so antānantikavādabhāvato tatiyavādasamavarodheyeva siyāti? Na, kālapabhedassa adhippetattā. Desapabhedavasena hi antānantiko tatiyavādī viya pacchimopi takkiko kālapabhedavasena antānantiko hoti. Kathaṃ? Yasmā ayaṃ lokasaññito attā ananto kadā ci sakkhidiṭṭhoti adhigatavisesehi mahesīhi anusuyyati, tasmā nevantavā. Yasmā panāyaṃ antavā kadāci, sakkhidiṭṭhoti tehiyeva anusuyyati, tasmā nānantavāti. Ayaṃ takkiko avaḍḍhitabhāvapubbakattā paṭibhāganimittānaṃ vaḍḍhitabhāvassa ubhayathā labbhamānassa parikappitassa attano appaccakkhakāritāya anussavādimatte ṭhatvā vaḍḍhitakālavasena ‘‘nevantavā’’ti paṭikkhipati, avaḍḍhitakālavasena pana ‘‘nānantavā’’ti, na pana antatānantatānaṃ accantamabhāvena yathā taṃ ‘‘nevasaññānāsaññā’’ti. Yathā cānussutikatakkino, evaṃ jātissaratakkiādīnampi vasena yathāsambhavaṃ yojetabbaṃ.
此处有问：前三种论者以涉及有终、无终、亦有终亦无终而立论，故成为终无终论者，此固然合理；然而最后一位推理者，以遮遣此两者而立论，如何能成终无终论者？答：正因其以遮遣两者方式立论，便是如此。遮遣终无终之论，仍以终无终为其对象，因论者是就彼而起。为此义故，注疏中说「就有终或无终或亦有终亦无终或非有终非无终而立论者」。或者，如第三论中就空间区分，同一世间可以有终有无终，同理，此推理论中就时间区分，同一世间亦可兼具两者，以相互遮遣，仍说此两者；且两项遮遣均为穷尽式。如何？遮遣有终，故称无终；遮遣无终，故称有终。双重遮遣正显示本然之义。如此，以遮遣方式既已说出名为终无终之两者，最后者以终无终为其论域，成为终无终论者，实属合理。若如此，彼岂非仅应归入第三论中？不然，因所意图者乃时间区分。就空间区分成为终无终论者之第三论者，最后之推理者同样就时间区分成为终无终论者。如何？由于此以世间为名之自我有时被亲证之大仙者所听闻为无终，故非有终；又由于彼有时被同一批人所听闻为有终，故非无终。此推理者，因相应相未曾扩展之阶段在先，对于扩展阶段——此两种情形皆可获得——之想定自我，由于无亲证，仅依传闻等，就已扩展之时段说「非有终」，就未扩展之时段说「非无终」，而非如「非想非非想」那样因终性与无终性完全不存在。至于随闻推理者，应依生忆推理者等之方式，随情况各自配合。
Keci pana yadi panāyaṃ attā antavā, evaṃ sati dūradese upapajjanānussaraṇādikiccanibbatti na siyā. Atha anantavā, evañca idha ṭhitasseva devalokanirayādīsu sukhadukkhānubhavanaṃ siyā. Sace pana antavā ceva anantavā ca, evampi tadubhayadosasamāyogo siyā. Tasmā ‘‘antavā, anantavā’’ti ca abyākaraṇīyo attāti evaṃ takkanavasena catutthavādappavattiṃ vaṇṇenti. Yadi panesa vuttanayena antānantiko bhaveyya, atha kasmā ‘‘ye te samaṇabrāhmaṇā evamāhaṃsu ‘antavā ayaṃ loko parivaṭumo’ti, tesaṃ musā’’tiādinā (dī. ni. 1.57) tassa purimavādattayapaṭikkhepo vuttoti? Purimavādattayassa tena yathādhippetappakāravilakkhaṇabhāvato. Teneva hi kāraṇena tathā paṭikkhepo vutto, na pana tassa antānantikattābhāvena, na ca pariyantarahitadiṭṭhivācāhi paṭikkhepena, avassañcetaṃ evameva ñātabbaṃ. Aññathā hesa amarāvikkhepapakkhaññeva bhajeyya catutthavādo. Na hi antatāanantatātadubhayavinimutto attano pakāro atthi, takkīvādī ca yuttimaggakoyeva. Kālabhedavasena ca ekasmimpi loke tadubhayaṃ no na yujjatīti. Bhavatu tāva pacchimavādīdvayassa antānantikabhāvo yutto antānantānaṃ vasena ubhayavisayattā tesaṃ vādassa. Kathaṃ pana purimavādīdvayassa paccekaṃ antānantikabhāvo yutto siyā ekekavisayattā tesaṃ vādassāti? Vuccate – samudāye pavattamāna-saddassa avayavepi upacāravuttito. Samuditesu hi antānantavādīsu pavattamāno antānanti ka-saddo tattha niruḷhatāya tadavayavesupi paccekaṃ antānantikavādīsu pavattati yathā ‘‘arūpajjhānesu paccekaṃ aṭṭhavimokkhapariyāyo’’, yathā ca ‘‘loke sattāsayo’’ti. Atha vā abhinivesato purimakāle pavattavitakkavasena ayaṃ tattha vohāro kato. Tesañhi diṭṭhigatikānaṃ tathārūpacetosamādhisamadhigamato pubbakāle ‘‘antavā nu kho ayaṃ loko, udāhu anantavā’’ti ubhayākārāvalambino vitakkassa vasena niruḷho antānantikabhāvo pacchā visesalābhena tesu antānantavādesu ekasseva vādassa saṅgahe uppannepi purimasiddharuḷhiyā vohārīyati yathā ‘‘sabbe sattā maraṇadhammā’’tiādīsu (saṃ. ni. 1.133) arahati sattapariyāyo, yathā ca bhavantaragatepi maṇḍūkādivohāroti.
然而，有人如此主张第四论之生起：若此自我有终，则在遥远之处投生后的忆念等作用便不可能成立；若无终，则住于此处者便可在天界地狱等处感受苦乐；若亦有终亦无终，则两者之过失俱聚；因此，「有终、无终」皆不应记别，自我乃无记——如此以推理方式说明第四论之运转。然而，若彼依所述方式成为终无终论者，则何故以「那些沙门婆罗门如此说『此世界有终、圆形』者，彼等为妄」等遮遣了前三种论？答：因彼等与推理者所意图之方式不同。正因此理由，如是遮遣，并非因彼不属终无终论者，亦非以排斥无界限见之言词遮遣，此必须如是了知。否则，第四论便倒向不死曲说之一边。盖自我的面貌中，并无离开有终性、无终性及两者之余地，而推理者又专循推理之道；就时间区分而言，即便在同一世间，两者兼具亦无不合理。姑且承认后两位论者成为终无终论者因其论以兼具终无终为对象——此合理。然而，前两位论者各自以单一对象立论，如何各自成为终无终论者？答：集合中运转之词，可借用于各分子。在众多终无终论者中运转的「终无终论者」一词，因于彼处已成定称，故亦各别运转于作为其分子的各个终无终论者，如「各禅那中各有八解脱之次第」及「世间中有情之随眠」之例。或者，以执取之故，依过去所曾生起之寻思，此称谓乃施设于彼处。盖彼等持见趣者，在成就如此心定之前，以「此世界究竟有终还是无终」两种相之寻思为依止，终无终论者之面貌已然确立；其后虽在有终论与无终论两者中各得特定，收摄于其中一论，然由前已成立之惯称，仍沿用此称谓，如「一切有情皆以死亡为法」等处中「有情」一词有时亦适用于阿拉汉，以及即便转生为青蛙等，「青蛙」之称谓仍沿用之例。
§54-60
54-60. Paṭibhāganimittavaḍḍhanāya heṭṭhā, upari, tiriyañca cakkavāḷapariyantagatāgatavasena antānantabhāvoti dassetuṃ ‘‘paṭibhāganimitta’’ntiādi vuttaṃ. Nti paṭibhāganimittaṃ. Uddhamadho avaḍḍhetvā tiriyaṃ vaḍḍhetvāti etthāpi ‘‘cakkavāḷapariyantaṃ katvā’’ti adhikāravasena yojetabbaṃ. Vuttanayenāti ‘‘takkayatīti takkī’’tiādinā (dī. ni. aṭṭha. 1.34) saddato, ‘‘catubbidho takkī’’tiādinā (dī. ni. aṭṭha. 1.34) atthato ca sassatavāde vuttanayena. Diṭṭhapubbānusārenāti dassanabhūtena viññāṇena upaladdhapubbassa antavantādino anussaraṇena, evañca katvā anussutitakkīsuddhatakkīnampi idha saṅgaho siddho hoti. Atha vā diṭṭhaggahaṇeneva ‘‘naccagītavāditavisūkadassanā’’tiādīsu (dī. ni. 1.10, 194) viya sutādīnampi gahitabhāvo veditabbo. ‘‘Antavā’’tiādinā icchitassa attano sabbadābhāvaparāmasanavaseneva imesaṃ vādānaṃ pavattanato sassatadiṭṭhisaṅgaho daṭṭhabbo. Tathā hi vakkhati ‘‘satteva ucchedadiṭṭhiyo, sesā sassatadiṭṭhiyo’’ti (dī. ni. aṭṭha. 1.97, 98).
为显示因相应相之扩展——向下、向上、横向乃至轮围山边际的来去——故成有终无终之相，乃说「相应相……」等。「相应相」即是。「不向上下扩展，仅向横方扩展」——此处亦应依「令其达至轮围山边际」之主旨而配合。「依所说之道」：就词而言，依「推理者，即推理者」等，就义而言，依「推理者有四种」等在常住论中所说之道。「依曾见之轨迹」：以作为见的识所曾经验之有终等，加以忆念；如此，随闻推理者与纯推理者亦收摄于此。或者，「见」字本身，如「观看歌舞、音乐、杂技之表演」等处，应知亦摄取了所闻等。以「有终」等涉及所欲求之自我常住执取的方式运转，故应视为常住见之收摄。如注疏将说「仅七种是断灭见，其余皆是常住见」。
Amarāvikkhepavādavaṇṇanā鳗鱼式诡辩论之解释
§61
61.Namaratīti ‘‘evamevā’’ti sanniṭṭhānābhāvena na upacchijjati, anekantikāyeva hotīti vuttaṃ hoti. Pariyantarahitāti osānavigatā, aniṭṭhaṅgatāti attho. Vividhoti ‘‘evampi me no’’tiādinā nānappakāro. Khepoti sakavādena paravādānaṃ khipanaṃ. Ko paneso amarāvikkhepoti? Tathāpavatto diṭṭhippadhāno tādisāya vācāya samuṭṭhāpako cittuppādoyeva. Amarāya diṭṭhiyā, vācāya ca vikkhipanti, vividhamapanentīti vā amarāvikkhepino, teyeva ‘‘amarāvikkhepikā’’tipi yujjati. ‘‘Macchajāti’’ cceva avatvā ‘‘ekā’’ti vadanto macchajātiviseso esoti dasseti. Ito cito ca sandhāvati ekasmiṃ sabhāve anavaṭṭhānato. Yathā gāhaṃ na upagacchati, tathā sandhāvanato, etena amarāya vikkhepo tathā, so viyāti amarāvikkhepoti atthamāha ‘‘sā ummujjananimujjanādivasenā’’tiādinā vikkhepapadatthena upamitattā. Ayameva hi attho ācariyasāriputtattherenāpi sāratthadīpaniyaṃ (sārattha. ṭī. 1.tatiyasaṅgītikathāvaṇṇanā) vutto. Amarā viya vikkhepo amarāvikkhepoti keci. Atha vā amarā viya vikkhipantīti amarāvikkhepino, teyeva amarāvikkhepikā.
「不死」者：因「如此亦然」之定论缺乏，故不断截，乃一切皆不确定——如此说。「无边际」：谓无终结，即无所到达之意。「种种」：以「于我亦非如此」等表现诸多方式。「驳斥」：以自己之论驳斥他人之论。此「不死曲说」究竟是什么？乃是以如此运转的见为主、引生此类言语之心生起本身。以不死之见与言语而曲说、辗转遮拨者，为「不死曲说者」；此等亦可说为「不死曲说者」。说「一种」而非「鱼类」，乃显示此为鱼类中之特定种。「东奔西走」：在一种状态中无固定安住。如同不被抓住，如此奔走，以此说明不死之曲说乃如彼，如彼相似——以「曲说」为喻意，乃以「以出没水面等方式……」等说明此义，因以曲说义之所喻来比况。此正是老师沙利子长老在《沙拉他深灯》中所说之义。有人说：如不死般之曲说，故为「不死曲说」。或者：如不死般地辗转曲说者，故为「不死曲说者」，此等亦即「不死曲说者」。
§62
62. Vikkhepavādino uttarimanussadhamme, abyākatadhamme ca (akusaladhammepi dī. ni. ṭī. 1.62) sabhāvabhedavasena paṭivijjhituṃ ñāṇaṃ natthīti kusalākusalapadānaṃ kusalākusalakammapathavaseneva attho vutto. Vighāto vihesā kāyikadukkhaṃ ‘‘vippaṭisāruppattiyā’’ti domanassassa hetubhāvena vacanato, tenāha ‘‘dukkhaṃ bhaveyyā’’ti. Musāvādeti nimitte bhummavacanaṃ, nissakkatthe vā. Musāvādahetu, musāvādato vā ottappena ceva hiriyā cāti attho. Kīdisaṃ amarāvikkhepamāpajjatīti āha ‘‘apariyantavikkhepa’’nti, tena amarāsadisavikkhepasaṅkhātaṃ dutiyanayaṃ nivatteti. Yathāvutte hi nayadvaye paṭhamanayavasenāyamattho dassito, dutiyanayavasena pana amarāsadisavikkhepaṃ dassetuṃ ‘‘idaṃ kusalanti puṭṭho’’tiādivacanaṃ vakkhati.
62. 关于主张混乱论者在超人法以及不确定法（依《长部注》，不善法亦然）方面，因其无法以自性差别而洞彻其义，故所说善与不善之词，仅就善不善业道之义而言。「苦恼」即逼迫、损害、身体之苦；因经文说「由于追悔生起之故」，是以苦恼乃忧之因，故说「当有苦」。『于妄语』者，此为以所缘作依处格，或为表示缘由之用。其义为：因妄语之故，或从妄语之中，生起惭与愧也。问：其所堕入之混乱究竟是何种混乱？答曰：「无边之混乱」，此语遮遣第二种解释方式，即将此混乱归类为如泥鳅般之混乱。如前所说两种解释方式中，已依第一种方式显示其义；而为依第二种方式显示如泥鳅般之混乱，故将引出「被问及『此是善』等」之语。
‘‘Evantipi me no’’ti yaṃ tayā puṭṭhaṃ, taṃ evantipi me laddhi no hotīti attho. Evaṃ sabbattha yathārahaṃ. Aniyamitavikkhepoti sassatādīsu ekasmimpi pakāre aṭṭhatvā vikkhepakaraṇaṃ, paravādinā yasmiṃ kismiñci pakāre pucchite tassa paṭikkhepavikkhepoti vuttaṃ hoti. Atha vā apariyantavikkhepadassanaṃyeva aṭṭhakathāyaṃ kataṃ ‘‘evantipi me noti aniyamitavikkhepo’’tiādinā, ‘‘idaṃ kusalanti vā akusalanti vā puṭṭho’’tiādinā ca. ‘‘Evantipi me no’’tiādinā hi aniyametvā, niyametvā ca sassatekaccasassatucchedatakkīvādānaṃ paṭisedhanena taṃ taṃ vādaṃ paṭikkhipateva apariyantavikkhepavādattā. ‘‘Amarāvikkhepino’’ti dassetvā attanā pana anavaṭṭhitavādattā na kismiñci pakkhe avatiṭṭhatīti imamatthaṃ dassetuṃ ‘‘sayaṃ pana idaṃ…pe… na byākarotī’’ti āha. Idāni kusalādīnaṃ abyākaraṇena tadeva anavaṭṭhānaṃ vibhāveti ‘‘idaṃ kusalanti puṭṭho’’tiādinā. Tenevāha ‘‘ekasmimpi pakkhe na tiṭṭhatī’’ti. Kiṃ no noti te laddhīti neva na hotīti tava laddhi hoti kinti attho. No notipi me noti neva na hotītipi me laddhi no hoti.
「于我亦无『如是』之见」者，其义为：汝所问之事，于我亦无「如是」之主张。其余各处，皆依此类推，随处适用。「不定之混乱」，谓于常见等任何一种见解上皆无法安立，而生起混乱；此即谓：无论对方论师问及何种见解，皆以否定与混乱来回应。又或者，注疏中所显示者即为无边之混乱，以「『于我亦无如是』者，乃不定之混乱」等语，以及「被问及『此是善』或『此是不善』」等语来呈现。盖以「于我亦无如是」等语，不加以限定，以及加以限定，而以否定常见、部分常见、断见、推测论者之主张，即在各处否定彼等见解，此乃因其属于无边混乱论者之故。在显明「如泥鳅般混乱者」之后，为显示其自身因见解不定而不住于任何一边之义，乃说「但彼自身对此……不予解答」。此后，复以「被问及『此是善』」等语，通过对善等法不予解答，来进一步彰显该不定之立场。故说「于任何一边皆不安立」。「于我亦无『非非』之见」者，其义为：于汝之主张，亦无「非非如是」之见。「于我亦无『非非』之见」者，其义为：「非非如是」亦非我之主张。
§63
63. Attano paṇḍitabhāvavisayānaññeva rāgādīnaṃ vasena yojanaṃ kātuṃ ‘‘ajānantopī’’tiādimāha. Sahasāti anupadhāretvā vegena. ‘‘Bhadramukhāti paṇḍitānaṃ samudāciṇṇamālapanaṃ, sundaramukhāti attho. Tatthāti tasmiṃ byākaraṇe, nimitte cetaṃ bhummaṃ. Chandarāgapadānaṃ samānatthabhāvepi vikappanajotakena vā-saddena yogyattā gobalībaddādinayena bhinnatthatāva yuttāti āha ‘‘chando dubbalarāgo,rāgo balavarāgo’’ti. Dosapaṭighesupi eseva nayo. Ettakampi nāmāti ettha api-saddo sampiṇḍane vattati, nāma-saddo garahāyaṃ. Na kevalaṃ ito uttaritarameva, atha kho ettakampi na jānāmi nāma, pageva taduttarijānaneti attho. Parehi katasakkārasamānavisayānaṃ pana rāgādīnaṃ vasena ayaṃ yojanā – kusalākusalaṃ yathābhūtaṃ apajānantopi yesamahaṃ samavāyena kusalameva ‘‘kusala’’nti, akusalameva ‘‘akusala’’nti ca byākareyyaṃ, tesu tathā byākaraṇahetu ‘‘aho vata re paṇḍito’’ti sakkārasammānaṃ karontesu mama chando vā rāgo vā assāti. Dosapaṭighesupi vuttavipariyāyena yojetabbaṃ. ‘‘Taṃ mamassa upādānaṃ, so mamassa vighāto’’ti idaṃ abhidhammanayena (dha. sa. 1219 ādayo) yathālābhavacanaṃ yathāsambhavaṃ yojetabbanti āha ‘‘chandarāgadvaya’’ntiādi. Taṇhādiṭṭhiyo eva hi ‘‘upādāna’’nti abhidhamme vuttā (dha. sa. 1219 ādayo) idāni suttantanayena avisesayojanaṃ dasseti ‘‘ubhayampi vā’’tiādinā. Suttante hi dosopi ‘‘upādāna’’nti vutto ‘‘kodhupādānavinibandhā vighātaṃ āpajjantī’’tiādīsu (dī. ni. ṭī. 1.63) ‘‘ubhayampī’’ti ca atthato vuttaṃ, na saddato catunnampi saddānamatthadvayavācakattā. Daḷhaggahaṇanti amuñcanaggahaṇaṃ. Paṭighopi hi ārammaṇaṃ na muñcati upanāhādivasena pavattanato, lobhasseva upādānabhāvena pākaṭattā dosassāpi upādānabhāvaṃ dassetuṃ idaṃ vuttaṃ. Vihananaṃ vihiṃsanaṃ vibādhanaṃ. Rāgopi hi pariḷāhavasena sāraddhavuttitāya nissayaṃ vihanati. ‘‘Rāgo hī’’tiādinā rāgadosānaṃ upādānabhāve visesadassanamukhena tadatthasamatthanaṃ. Vināsetukāmatāya ārammaṇaṃ gaṇhātīti sambandho. Itīti tasmā gahaṇavihananato.
63. 为说明以关涉自身贤智之范围的贪等烦恼来联结，乃说「即便不知……」等语。「仓促」者，即不加思择、冲动急促也。「善士」乃智者惯用之称呼语，其义为「面容端正者」。「于彼」者，即于彼解答之中，此为以所缘作依处格。虽然「欲」与「贪」二词同义，然为显示以选言连词「或」所表达之区别用法，如同「犍牛与力牛」之区分方式，二者实有义之差异，故说「欲乃弱贪，贪乃强贪」。于嗔与嫌恨，亦作同样之分析。「乃至如此之多」者，此处「亦」字表总摄，「竟然」字表呵责；其义为：非但不知超此更多之事，乃至如此之多亦竟然不知，更何况知此以上之事。至于针对被他人恭敬供养同一境界而生起贪等烦恼之联结方式如下：即便不能如实了知善与不善，若我与彼等同住，将善只称「善」、不善只称「不善」而解答，则由于如此解答之故，当彼等称赞「啊，此真是智者」而予以恭敬礼遇时，我将生起欲或贪。于嗔与嫌恨，则以所说之相反方式来联结。「此将是我之取，此将是我之苦恼」，此依阿毗达摩之方式（参《法集论》1219条等），随得而说，当依其所能发生者来联结。盖在阿毗达摩中，渴爱与见正是「取」（参《法集论》1219条等）；此处再以经藏之方式显示不加区分之联结，以「或两者皆是」等语。盖在经藏中，嗔亦被称为「取」，如「因嗔之取著束缚而陷入苦恼」等处（参《长部注》1.63）；「或两者皆是」，从义上而言如此，而非从文字上而言，因四词皆有两种意义之表达故。「牢固之执取」者，即不放舍之执取。盖嗔恨亦不放舍所缘，因其以怀恨等方式运作，而贪之具有取著性已甚显著，为显嗔亦具取著性，故作此说。「损害」者，即逼迫、伤害、阻碍也。盖贪亦以燃烧之方式，令依处躁动不安，而损害其依处。以「盖贪……」等语，通过彰显贪嗔具取著性之特点，来证成其义。「以欲毁灭之心而执取所缘」，此为其关联。「故」者，即因此执取与损害之故。
§64
64. Paḍati sabhāvadhamme jānāti, yathāsabhāvaṃ vā gacchatīti paṇḍā, sā yesaṃ te paṇḍitāti atthaṃ dasseti ‘‘paṇḍiccenā’’tiādinā. Paṇḍitassa bhāvo paṇḍiccaṃ, paññā. Yena hi dhammena pavattinimittabhūtena yutto ‘‘paṇḍito’’ti vuccati, soyeva dhammo paṇḍiccaṃ. Tena sutacintāmayapaññā vuttā tāsameva visayabhāvato. Samāpattilābhino hi bhāvanāmayapaññā. ‘‘Nipuṇā’’ti iminā pana kammanibbattaṃ paṭisandhipaññāsaṅkhātaṃ sābhāvikañāṇaṃ vuttanti āha ‘‘saṇhasukhumabuddhino’’ti. Atthantaranti atthanānattaṃ, atthameva vā. ‘‘Viññātaparappavādā’’ti etena kata-saddassa kiriyāsāmaññavācakattā ‘‘katavijjo’’tiādīsu viya kata-saddo ñāṇānuyuttataṃ vadatīti dasseti. ‘‘Katavādaparicayā’’ti etena pana ‘‘katasippo’’tiādīsu viya samudāciṇṇavādataṃ. Ubhinnamantarā pana samuccayadvayena sāmaññaniddesaṃ, ekasesaṃ vāti daṭṭhabbaṃ. Vālavedhīnaṃ rūpaṃ sabhāvo viya rūpametesanti vālavedhirūpāti āha ‘‘vālavedhidhanuggahasadisā’’ti. Satadhā bhinnassa vālaggassa aṃsukoṭivedhakadhanuggahasadisāti attho. Tādisoyeva hi ‘‘vālavedhī’’ti adhippeto. Maññe-saddo upamājotakoti vuttaṃ ‘‘bhindantā viyā’’ti. Paññāgatenāti paññāpabhedena, paññāya eva vā. Samanuyuñjanā laddhiyā pucchā. Samanugāhanā taṃkāraṇassāti dasseti ‘‘kiṃ kusala’’ntiādinā. Samanubhāsanāpi ovādavasena samanuyuñjanāyevāti āha ‘‘samanuyuñjeyyu’’nti. ‘‘Na sampāyeyya’’nti ettha da-kārassa ya-kārādesataṃ, eyya-saddassa ca sāmatthiyatthataṃ dassetuṃ ‘‘na sampādeyya’’ntiādi vuttaṃ.
64. 「了知自性之法，或如实趋向自性」，此即慧；具此慧者为智者，以「因其智慧……」等语来显示此义。智者之性质即为智慧，亦即慧。以某种法为活动之依据而与之相应，则被称为「智者」，此法本身即是智慧。因此，所说者为闻所成慧与思所成慧，因彼等本身即是其境界之故。至于修所成慧，则属于得定者。而以「精细」一语，则说明因业而生的、称为结生之慧的天生之智，故说「具敏锐细密之慧」。「义之差异」者，即义之多种，或义本身。「通晓他人之主张」者，以此显示「已作」一词具有泛指行为之义，如「已成为智者」等处，「已作」一词表示与智相应；而「已熟习主张」者，则如「已习得技艺」等处，表示惯常运用之主张。在二者之间，以两个总集词表示通说，或为单数留存，当如是观之。「如箭射毛发之人」的特质犹如自性，故将此特质归于彼等，称为「如箭射毛发之相」，故说「如擅长射毛发之弓箭手」。其义为：如同能射穿百片分裂之毛发尖端的弓箭手。所欲表达之「箭射毛发者」正是此种人。说「似乎分裂」表示「似乎」一词为表比喻之语。「以慧所达」者，即以慧之类别，或单以慧。「追问」乃就其见解而问。「追察」者，则是显示追问其原因，以「什么是善」等语来说明。「追诲」亦是以教诫之方式来追问，故说「当追问」。为显示「不能成就」中「达」字被「耶」字所替代，以及「耶」字表示能力之义，故说「不能成就」等。
§65-66
65-66. Mandā atikkhā paññā yassāti mandapañño, tenāha ‘‘apaññassevetaṃ nāma’’nti. ‘‘Mohamūho’’ti vattabbe ha-kāralopena ‘‘momūho’’ti vuttaṃ, tañca atisayatthadīpakaṃ pariyāyadvayassa atirekatthabhāvatoti yathā ‘‘padaṭṭhāna’’nti vuttaṃ ‘‘atisammūḷho’’ti. Siddhe hi sati punārambho niyamāya vā hoti, atthantaraviññāpanāya vā. Yathā pubbe kammunā āgato, tathā idhāpīti tathāgato, satto. Ettha ca kāmaṃ purimānampi tiṇṇaṃ kusalādidhammasabhāvānavabodhato attheva mandabhāvo, tesaṃ pana attano kusalādidhammānavabodhassa avabodhanato viseso atthīti. Pacchimoyeva tadabhāvato mandamomūhabhāvena vutto. Nanu ca pacchimassāpi attano dhammānavabodhassa avabodho atthiyeva ‘‘atthi paro loko’ti iti ce me assa, ‘atthi paro loko’ti iti te naṃ byākareyyaṃ, evantipi me no’’tiādivacanatoti? Kiñcāpi atthi, na pana tassa purimānaṃ viya apariññātadhammabyākaraṇanimittamusāvādādibhāyanajigucchanākāro atthi, atha kho mahāmūḷhoyevāti tathāvesa vutto. Atha vā ‘‘evantipi me no’’tiādinā pucchāya vikkhepakaraṇatthaṃ ‘‘atthi paro loko’’ti iti ce maṃ pucchasīti pucchāṭhapanameva tena dassīyati, na attano dhammānavabodhāvabodhoti ayameva visesena ‘‘mando momūho’’ti vutto. Teneva hi tathāvādīnaṃ sañcayaṃ belaṭṭhaputtaṃ ārabbha ‘‘ayañca imesaṃ samaṇabrāhmaṇānaṃ sabbabālo sabbamūḷho’’ti (dī. ni. 1.181) vuttaṃ. Tattha ‘‘atthi paro loko’’ti sassatadassanavasena, sammādiṭṭhivasena vā pucchā. Yadi hi diṭṭhigatiko sassatadassanavasena puccheyya, yadi ca sammādiṭṭhiko sammādassanavasenāti dvidhāpi attho vaṭṭati. ‘‘Natthi paro loko’’ti natthikadassanavasena, sammādiṭṭhivasena vā, ‘‘atthi ca natthi ca paro loko’’ti ucchedadassanavasena, sammādiṭṭhivasena vā, ‘‘nevatthi na natthi paro loko’’ti vuttapakārattayapaṭikkhepe sati pakārantarassa asambhavato atthitānatthitāhi na vattabbākāro paro lokoti vikkhepaññeva purakkhārena , sammādiṭṭhivasena vā pucchā. Sesacatukkattayepi vuttanayānusārena attho veditabbo. Puññasaṅkhārattiko viya hi kāyasaṅkhārattikena purimacatukkasaṅgahito eva attho sesacatukkattayena sattaparāmāsapuññādisaphalatācodanānayena (attaparāmāsapuññādiphalatācodanānayena dī. ni. ṭī. 1.65, 66) saṅgahito. Ettha hi tatiyacatukkena puññādikammasaphalatāya, sesacatukkattayena ca sattaparāmāsatāya codanānayo vuttoti daṭṭhabbaṃ.
65–66. 慧迟钝者，即慧锐利不足之人，故说「此乃无慧者之名」。应说「被痴所昏」，然省略「昏」字中之「昏」而说「极痴」，此更加彰显极度之义，因两个同义词具有更强之意义，故如同说「根因」而言「极其迷惑」。盖在已成立之情况下，重新开始或为表限定，或为表达另一种意义。「如同由先前之业而来，于此亦如是而来」，此即如来、有情。在此，固然前三者因无法了知善等法之自性而确实有迟钝之处，然彼等对自身无法了知善等法之事实尚有所了知，在这一点上是有差别的。后者则因无此了知，故以迟钝极愚之名来称呼。然而，后者难道也有对自身无法了知之事的了知吗？「若我有『有他世』之见，则我将对汝解答『有他世』；于我亦无『如是』之见」等语，岂不即是证明？虽有此说，然而彼不像前三者那样有惧怕并厌恶因不了知之法而解答导致妄语等之相，彼实为大痴者，故如此称之。又或者，以「于我亦无『如是』之见」等语，显示为了对问题生起混乱而以「若汝问我『有他世』」来将问题搁置，而非显示对自身无法了知之事的了知，此即为何特别以「迟钝极愚」来称呼此人。正因如此，针对同类主张者的聚集，提及散泽耶·贝拉德之子，说「在这些沙门婆罗门当中，此人是最愚、最痴者」（参《长部》1.181）。其中，「有他世」之问，或从常见的角度，或从正见的角度提问。若持见者从常见角度提问，若正见者从正见角度提问，两种情况皆成立。「无他世」之问，或从断灭见角度，或从正见角度；「有他世亦无他世」之问，或从断见角度，或从正见角度；「他世非有非无」，乃在否定上述三种情况后，因不存在其他可能，故以混乱立场为前提，认为他世不可以存在或不存在来表达，或从正见角度提问。其余三组四句，亦应依所说之方式理解其义。如同含行蕴组以行蕴组为主而被前一组四句所摄，其余三组四句之义亦以就有情之执取及功德等有果之质问方式（即就自我执取及功德等果之质问方式）被摄。盖在此，以第三组四句质问功德等业有果之事，以其余三组四句质问有情之执取性，当如是观之。
Amarāvikkhepiko pana sassatādīnaṃ attano aruccanatāya sabbattha ‘‘evantipi me no’’tiādinā vikkhepaññeva karoti. Tattha ‘‘evantipi me no’’tiādi tattha tattha pucchitākārapaṭisedhanavasena vikkhepākāradassanaṃ. Kasmā pana vikkhepavādino paṭikkhepova sabbattha vutto. Nanu vikkhepapakkhassa ‘‘evameva’’nti anujānanampi vikkhepapakkhe avaṭṭhānato yuttarūpaṃ siyāti? Na, tatthāpi tassa sammūḷhattā, paṭikkhepavaseneva ca vikkhepavādassa pavattanato. Tathā hi sañcayo belaṭṭhaputto raññā ajātasattunā sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho paralokatthitādīnaṃ paṭisedhanamukheneva vikkhepaṃ byākāsi.
混乱论者，因自身对常见等一切皆不喜好，故于一切处皆以「于我亦无『如是』之见」等语制造混乱。其中，「于我亦无『如是』之见」等语，乃通过否定在各处被问及之情形，来显示混乱之相。然为何混乱论者在一切处皆只说否定？难道对混乱立场以「正是如此」加以认可，也应被视为于混乱立场上安立，因而是合理的吗？不然。因为于彼亦是因迷惑之故，而混乱之主张正是通过否定来运作的。实则，散泽耶·贝拉德之子被未生怨王问及现法中可见之沙门果时，正是通过否定他世存在等来解答混乱之见。
Etthāha – nanu cāyaṃ sabbopi amarāvikkhepiko kusalādayo dhamme, paralokatthitādīni ca yathābhūtaṃ anavabujjhamāno tattha tattha pañhaṃ puṭṭho pucchāya vikkhepanamattaṃ āpajjati, atha tassa kathaṃ diṭṭhigatikabhāvo siyā. Na hi avattukāmassa viya pucchitatthamajānantassa vikkhepakaraṇamattena diṭṭhigatikatā yuttāti? Vuccate – na heva kho pucchāya vikkhepakaraṇamattena tassa diṭṭhigatikatā, atha kho micchābhinivesavasena. Sassatābhinivesavasena hi micchābhiniviṭṭhoyeva puggalo mandabuddhitāya kusalādidhamme, paralokatthitādīni ca yāthāvato appaṭibujjhamāno attanā aviññātassa atthassa paraṃ viññāpetumasakkuṇeyyatāya musāvādabhayena ca vikkhepamāpajjatīti. Tathā hi vakkhati ‘‘yāsaṃ satteva ucchedadiṭṭhiyo, sesā sassatadiṭṭhiyo’’ti (dī. ni. aṭṭha. 1.97, 98) atha vā puññapāpānaṃ, tabbipākānañca anavabodhena, asaddahanena ca tabbisayāya pucchāya vikkhepakaraṇameva sundaranti khantiṃ ruciṃ uppādetvā abhinivisantassa uppannā visuṃyevesā ekā diṭṭhi sattabhaṅgadiṭṭhi viyāti daṭṭhabbaṃ. Tathā ca vuttaṃ ‘‘pariyantarahitā diṭṭhigatikassa diṭṭhi ceva vācā’’ cāti (dī. ni. aṭṭha. 1.61). Yaṃ panetaṃ vuttaṃ ‘‘imepi cattāro pubbe pavattadhammānusāreneva diṭṭhiyā gahitattā pubbantakappikesu paviṭṭhā’’ti, tadetassa amarāvikkhepavādassa sassatadiṭṭhisaṅgahavaseneva vuttaṃ. Kathaṃ panassa sassatadiṭṭhisaṅgahoti? Ucchedavasena anabhinivesanato. Natthi hi koci dhammānaṃ yathābhūtavedī vivādabahulattā lokassa. ‘‘Evameva’’nti pana saddantarena dhammanijjhānanā anādikālikā loke, tasmā sassatalesassa ettha labbhanato sassatadiṭṭhiyā etassa saṅgaho daṭṭhabbo.
此处有疑问：难道这位「鳗鱼论者」，他对善法等诸法、以及他世存在等真相，皆不如实了知，每当被问及相关问题时，所表现的不过是对提问的搪塞回避而已；如此说来，他怎能算是持有邪见者？因为，对于一个并非不愿作答、而是根本不知所问内容者，仅凭其搪塞回避的行为，便认定他持有邪见，似乎并不恰当。对此，答曰：他之所以被认定为持有邪见，并非仅因其搪塞回避问题，而是出于邪执之故。此人本已邪执常见，由于根性愚钝，对善法等、以及他世存在等，皆不能如实了知，又因无法向他人阐明自己所不明白的义理，加之畏惧妄语之罪，故而陷入搪塞回避之中。注疏中确实将如此说道：「七种是断见，其余皆是常见。」或者，由于不了知、不信受福业、罪业及其果报，对于涉及此等内容的提问，此人生起一种执取，认为搪塞回避方为恰当——生起这种欢喜与乐见，从而执着于此，如此生起的便是一种独立的邪见，犹如七段论邪见一般，应如是理解。正如所说：「持邪见者，其见与其语，皆无边际。」而先前所说「此四类人，皆因追随过去已生起之法，执取邪见，故归入前际推测论者之列」，这是就鳗鱼论此一邪说被摄入常见之中而言的。此邪说如何被摄入常见？乃因其对断见不作执取之故。世间诸法的如实了知者，由于世间争论繁多，实无一人。然而以另一种方式，即通过言语对法的审察思惟，此事在世间自无始以来即已延续，故因此中可得常见之少分，应视此邪说被摄入常见之中。
Adhiccasamuppannavādavaṇṇanā无因生论之解释
§67
67. Adhicca yadicchakaṃ yaṃ kiñci kāraṇaṃ kassaci buddhipubbaṃ vinā samuppannoti attalokasaññitānaṃ khandhānaṃ adhiccuppattiākārārammaṇadassanaṃ adhiccasamuppannaṃ tadākārasannissayeneva pavattito, tadākārasahacaritato ca yathā ‘‘mañcā ghosanti, kuntā pacarantī’’ti, adhiccasamuppannadassanaṃ vā antapadalopena adhiccasamuppannaṃ yathā ‘‘rūpabhavo rūpa’’nti, imamatthaṃ sandhāya ‘‘adhiccasamuppanno’’tiādi vuttaṃ. Akāraṇasamuppannanti kāraṇamantarena yadicchakaṃ samuppannaṃ.
「偶然」：谓无论何种原因，无须任何有心安排，即自然生起。所谓「见到被认作自我与世界的诸蕴之偶然生起之相为所缘」，即「偶然生起」——因依托彼相而运作，又与彼相相伴随，故以「偶然生起」名之，犹如说「床在响动，矛在转动」；或以省略末词的方式，说「见偶然生起之所见」即「偶然生起」，犹如说「色有是色」——依此义，故说「偶然生起」等语。「无因生起」：谓无任何原因，随意而生起。
§68-73
68-73.Asaññasattāti ettha etaṃ asaññāvacananti attho. Desanāsīsanti desanāya jeṭṭhakaṃ padhānabhāvena gahitattā, tena saññaṃ dhuraṃ katvā bhagavatā ayaṃ desanā katā, na pana tattha aññesaṃ arūpadhammānampi atthitāyāti dasseti, tenevāha ‘‘acittuppādā’’tiādi. Bhagavā hi yathā lokuttaradhammaṃ desento samādhiṃ, paññaṃ vā dhuraṃ katvā deseti, evaṃ lokiyadhammaṃ desento cittaṃ, saññaṃ vā. Tattha ‘‘yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti (dha. sa. 277), pañcaṅgiko sammāsamādhi (dī. ni. 3.355) pañcañāṇiko sammāsamādhi, (dī. ni. 3.355; vibha. 804) paññāya cassa disvā āsavā parikkhīṇā hontī’’ti, tathā ‘‘yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti, (dha. sa. 1) kiṃ citto tvaṃ bhikkhu (pārā. 146, 180) manopubbaṅgamā dhammā, (dha. pa. 1; netti. 90; peṭako. 83, 84) santi bhikkhave, sattā nānattakāyā nānattasaññino, (dī. ni. 3.332, 341, 357; a. ni. 7.44; a. ni. 9.24; cūḷani. 83) nevasaññānāsaññāyatana’’nti (dī. ni. 3.358) ca evamādīni suttāni etassatthassa sādhakāni. Titthaṃ vuccati micchāladdhi tattheva bāhullena paribbhamanato taranti bālā etthāti katvā, tadeva anappakānamanatthānaṃ titthiyānañca sañjātidesaṭṭhena, nivāsaṭṭhena vā āyatananti titthāyatanaṃ, tasmiṃ, aññatitthiyasamayeti attho. Titthiyā hi upapattivisese vimuttisaññino, saññāvirāgāvirāgesu ādīnavānisaṃsadassāvino ca hutvā asaññasamāpattiṃ nibbattetvā akkhaṇabhūmiyaṃ upapajjanti, na sāsanikā, tena vuttaṃ ‘‘ekacco titthāyatane pabbajitvā’’ti. Vāyokasiṇe parikammaṃ katvāti catutthe bhūtakasiṇe paṭhamādīni tīṇi jhānāni nibbattetvā tatiyajjhāne ciṇṇavasī hutvā tato vuṭṭhāya catutthajjhānādhigamāya parikammaṃ katvā, tenevāha ‘‘catutthajjhānaṃ nibbattetvā’’ti.
「无想众生」：此处「无想」一词是对「想」的否定之义。「以宣说为首」：因被作为宣说中最主要、最重要之处而摄取，故世尊以「想」为核心而作此宣说；但这并非意在表明，彼处其余诸非色法便不存在，正因如此，注疏才说「无心生起」等语。世尊宣说出世间法时，以定或慧为核心；宣说世间法时，则以心或想为核心。其中，「于某时修习出世间禅那……具五支的正定……具五智的正定……以慧见故诸漏得尽」，以及「于某时生起欲界善心……比库，你心里在想什么……诸法以意为前导……比库们，有众生，身体各异，想亦各异……非想非非想处」，诸如此类经文，皆是此义的佐证。「外道处」：所谓「外道」，因愚痴者在其中漂流泛滥，能度越彼处，故以此名；又以此处为众多邪说者之诞生地、居所之义，即为「外道处」，此处意指异外道的见解。外道们认为特定的再生是解脱，又见想的离欲与不离欲各有过患与功德，故修习无想定，而投生于不宜修行之地，而非佛陀教法中的修行者，因此说「某人出家于外道处」。「修习风遍的前行」：谓在四大遍中修习前三项，生起初禅等三禅那，于第三禅那熟练自在，从彼出定，再作修习以证得第四禅那的前行，故注疏说「生起第四禅那」。
Kasmā panettha vāyokasiṇeyeva parikammaṃ vuttanti? Vuccate – yatheva hi rūpapaṭibhāgabhūtesu kasiṇavisesesu rūpavibhāvanena rūpavirāgabhāvanāsaṅkhāto arūpasamāpattiviseso sacchikarīyati, evaṃ aparibyattaviggahatāya arūpapaṭibhāgabhūte kasiṇavisese arūpavibhāvanena arūpavirāgabhāvanāsaṅkhāto rūpasamāpattiviseso adhigamīyati, tasmā ettha ‘‘saññā rogo saññā gaṇḍo’’tiādinā, (ma. ni. 3.24) ‘‘dhi cittaṃ, dhibbate taṃ citta’’ntiādinā (dī. ni. ṭī. 1.68-73) ca nayena arūpapavattiyā ādīnavadassanena, tadabhāve ca santapaṇītabhāvasanniṭṭhānena rūpasamāpattiyā abhisaṅkharaṇaṃ, rūpavirāgabhāvanā pana saddhiṃ upacārena arūpasamāpattiyo visesena paṭhamāruppajjhānaṃ. Yadi evaṃ ‘‘paricchinnākāsakasiṇepī’’ti vattabbaṃ. Tassāpi hi arūpapaṭibhāgatā labbhatīti? Vattabbamevetaṃ kesañci, avacanaṃ pana pubbācariyehi aggahitabhāvena. Yathā hi rūpavirāgabhāvanā virajjanīyadhammabhāvamatte parinibbindā (virajjanīyadhamma bhāvamattena parinipphannā dī. ni. ṭī. 1.6-73) virajjanīyadhammapaṭibhāgabhūte ca visayavisese pātubhavati, evaṃ arūpavirāgabhāvanāpīti vuccamāne na koci virodho. Titthiyeheva pana tassā samāpattiyā paṭipajjitabbatāya, tesañca visayapadesanimittasseva tassa jhānassa paṭipattito taṃ kāraṇaṃ passantehi pubbācariyehi catuttheyeva bhūtakasiṇe arūpavirāgabhāvanāparikammaṃ vuttanti daṭṭhabbaṃ. Kiñca bhiyyo – vaṇṇakasiṇesu viya purimabhūtakasiṇattayepi vaṇṇapaṭicchāyāva paṇṇattiārammaṇaṃ jhānassa lokavohārānurodheneva pavattito, evañca katvā visuddhimagge (visuddhi. 1.96) pathavīkasiṇassa ādāsacandamaṇḍalūpamāvacanañca samatthitaṃ hoti. Catutthe pana bhūtakasiṇe bhūtapaṭicchāyā eva jhānassa gocarabhāvaṃ gacchatīti tasseva arūpapaṭibhāgatā yuttā, tasmā vāyokasiṇeyeva parikammaṃ vuttanti veditabbaṃ.
此处为何只说修习风遍的前行？答曰：犹如以具有色相之特定遍为所缘，通过对色的厌离观，而证得名为非色定之特定定；同样，以无明确形体、具有非色相之特定遍为所缘，通过对非色的厌离观，而证得名为色定之特定定。因此，依「想是病，想是疮」等方式，以及「呸，心啊！呸，彼心啊！」等方式，见非色流转之过患，而在其不存在时，安住于寂静殊胜之想，由此对色定加以修习；色的离欲修习，则连同近行一并引向非色定，尤其是第一非色定。若如此，亦应说「虚空界限遍亦然」，因彼亦具有非色相之故？这确是某些人所应说的，然而前代论师未曾提及此点，故未作阐述。犹如色的离欲修习，在仅仅对应离厌之法产生厌离时，即显现于作为离厌之法的对象，同理，非色的离欲修习亦然，如此说来，并无任何矛盾。然而，由于此定须由外道修习，而彼等是以境界处所之相作为该禅那修习的入手处，见此缘由的前代论师，因而说以第四大遍修习非色厌离之前行，应如是理解。更有甚者：如同色遍中，前三大遍亦如颜色遍一样，以色之倒影作为施设所缘的禅那，是随顺世间称谓而运作；如此，清净道论中关于地遍以镜中月轮为比喻的说法，也得到了支持。而在第四大遍中，大种之倒影本身作为禅那的行境，故唯彼具有非色相，因此应知在风遍上修习前行，是有其道理的。
Kathaṃ passatīti āha ‘‘citte satī’’tiādi. Santoti nibbuto, diṭṭhadhammanibbānametanti vuttaṃ hoti. Kālaṃ katvāti maraṇaṃ katvā, yo vā manussaloke jīvanakālo upatthambhakapaccayehi karīyati, taṃ karitvātipi attho. Asaññasattesu nibbattatīti asaññasattasaṅkhāte sattanikāye rūpapaṭisandhivaseneva upapajjati, aññesu vā cakkavāḷesu tassā bhūmiyā atthitāya anekavidhabhāvaṃ sandhāya puthuvacananiddesotipi daṭṭhabbaṃ. Idhevāti pañcavokārabhaveyeva. Tatthāti asaññībhave. Yadi rūpakkhandhamattameva asaññībhave pātubhavati, kathaṃ arūpasannissayena vinā tattha rūpaṃ pavattati, nanu siyā arūpasannissitāyeva rūpakkhandhassa uppatti idheva pañcavokārabhave tathā uppattiyā adassanatoti ? Nāyamanuyogo aññatthāpi appaviṭṭho, kathaṃ pana rūpasannissayena vinā arūpadhātuyā arūpaṃ pavattatīti. Idampi hi tena samānajātiyameva. Kasmā? Idheva adassanato, kathañca kabaḷīkārāhārena vinā rūpadhātuyā rūpaṃ pavattatīti. Idampi ca taṃsabhāvameva, kiṃ kāraṇā? Idha adassanatoyeva. Iti aññatthāpi tathā pavattidassanato, kimetena aññanidassanena idheva anuyogena. Apica yathā yassa cittasantānassa nibbattikāraṇaṃ rūpe avigatataṇhaṃ, tassa saha rūpena sambhavato rūpaṃ nissāya pavatti rūpasāpekkhatāya kāraṇassa. Yassa pana nibbattikāraṇaṃ rūpe vigatataṇhaṃ, tassa vinā rūpena pavatti rūpanirapekkhatāya kāraṇassa, evaṃ yassa rūpappabandhassa nibbattikāraṇaṃ arūpe vigatataṇhaṃ, tassa vinā arūpena pavatti arūpanirapekkhatāya kāraṇassa, evaṃ bhāvanābalābhāvato pañcavokārabhave rūpārūpasambhavo viya, bhāvanābalena catuvokārabhave arūpasseva sambhavo viya ca. Asaññībhavepi bhāvanābalena rūpasseva sambhavo daṭṭhabboti.
「如何见？」对此说「若心存在」等语。「寂静」：谓息灭，此即说现法涅槃。「命终」：谓死亡；或指人间维持生命所依靠的各种增上缘条件所支撑的存活时期，过完那段时期，亦是此义。「投生于无想众生」：谓以色结生的方式，生于名为无想众生的众生群类中；或因彼地界存在于多个世界系，此处用复数叙述，意指涵盖多种情形，亦可如此理解。「就在此处」：谓在五蕴界之中。「彼处」：谓在无想有之中。若在无想有中仅色蕴显现，那么，无依凭非色的支撑，色如何在彼处流转？难道在此五蕴界中，色蕴必须依托非色方能生起，此乃常见之故，而彼处未见如此生起？此反问在其他地方亦不适用。非色界中，无依凭色的支撑，非色如何流转？这也是同类问题。为何？因在此处未见之故。又，无依凭段食，色界之色如何流转？这也是同样的性质，原因何在？同样因在此处未见之故。由此，他处亦见如此流转，故无需在此处再以反问来举示他例。此外，对于某心相续，其生起之因是对色未断尽的渴爱，则因该渴爱与色俱生，故其活动依色而转，乃是因依赖色的缘故；而对于某心相续，其生起之因是对色已断尽的渴爱，则不依色而转，乃是因不依赖色的缘故。同理，对于某色流的生起之因，是对非色已断尽的渴爱，则不依非色而转，乃是因不依赖非色的缘故。如此，犹如由于修习之力尚未具足，在五蕴界中色与非色俱生；犹如由于修习之力，在四蕴界中唯非色生起；同样，在无想有中，亦应知由修习之力，唯色流转。
Kathaṃ pana tattha kevalo rūpappabandho paccuppannapaccayarahito cirakālaṃ pavattatīti paccetabbaṃ, kittakaṃ vā kālaṃ pavattatīti codanaṃ manasi katvā ‘‘yathā nāmā’’tiādimāha. Tena na kevalaṃ idha ceva aññattha ca vutto āgamoyeva etadatthañāpane, atha kho ayaṃ panettha yuttīti dasseti. Jiyāvegukkhittoti dhanujiyāya vegena khipito. Jhānavego nāma jhānānubhāvo phaladāne samatthatā. Tattakameva kālanti ukkaṃsato pañca mahākappasatāni. Tiṭṭhantīti yathānibbattairiyāpathameva cittakammarūpakasadisā hutvā tiṭṭhanti. Jhānavegeti asaññasamāpattiparikkhitte catutthajjhānakammavege, pañcamajjhānakammavege vā. Antaradhāyatīti paccayanirodhena nirujjhati na pavattati. Idhāti kāmāvacarabhaveti attho aññattha tesamanuppattito. Paṭisandhisaññāti paṭisandhicittuppādoyeva saññāsīsena vutto. Kathaṃ pana anekakappasatamatikkamena ciraniruddhato viññāṇato idha viññāṇamuppajjati. Na hi niruddhe cakkhupasāde cakkhuviññāṇamuppajjamānaṃ diṭṭhanti? Nayidamekantato daṭṭhabbaṃ. Niruddhampi hi cittaṃ samānajātikassa antarā anuppajjanato samanantarapaccayamattaṃ hotiyeva, na bījaṃ. Bījaṃ pana kammameva, tasmā kammato bījabhūtato ārammaṇādīhi paccayehi asaññībhavato cutānaṃ kāmadhātuyā upapattiviññāṇaṃ hotiyeva, tenāha ‘‘idha paṭisandhisaññā uppajjatī’’ti. Ettha ca yathā nāma utuniyāmena pupphaggahaṇe niyatakālānaṃ rukkhānaṃ vidāraṇasaṅkhāte vekhe dinne vekhabalena aniyamatā hoti pupphaggahaṇassa, evameva pañcavokārabhave avippayogena vattamānesu rūpārūpadhammesu rūpārūpavirāgabhāvanāsaṅkhāte vekhe dinne tassa samāpattivekhabalassa anurūpato arūpabhave, asaññabhave ca yathākkamaṃ rūparahitā, arūparahitā ca khandhānaṃ pavatti hotīti veditabbaṃ.
然而，彼处唯色流在无有现前之缘的情况下，如何能长久延续？又延续多长时间？针对此疑问，注疏说「犹如」等语。此乃表明，不仅以教典所说来说明此义，更以此处之理来阐明。「被弓弦之力所射出」：谓被弓弦之力所投出。「禅那之力」：谓禅那的威力，即能给予果报的能力。「如此之长的时间」：最多为五百大劫。「安住着」：犹如已生起的，依威仪保持着，如同绘画所作之色一般地安住着。「禅那之力」：谓无想定所摄的第四禅那业力，或第五禅那业力。「消散」：谓因缘灭尽而止息，不再续流。「此处」：意指欲界有，因彼处之人不到达此处之故。「结生之想」：结生心的生起，是以「想」为首而言说的。然而，经过许多百劫，从已久灭的识，如何在此处生起新的识？难道不是如同眼净色灭了，眼识便不再生起一般？此不应视为绝对。已灭的心，对于同类心而言，中间若无其他心生起，仍作为等无间缘，而非种子。种子唯是业，故从作为种子的业，以所缘等诸缘为助，从无想有死去者，于欲界定会生起结生识，故注疏说「此处生起结生之想」。此中，犹如依节气规律，对于特定时节开花的树木，在破皮开裂之际，由于外力介入，开花便不再受时节约束；同样，在五蕴界中色非色诸法不相分离地运行着，一旦以色与非色的离欲修习作为楔子介入，由于该定之楔子力量，与之相应，在非色界与无想界中，色蕴与非色蕴便依次各自流转，应如是了知。
Kasmā panettha puna saññuppādā ca pana ‘‘te devā tamhā kāyā cavantī’’ti saññuppādo tesaṃ cavanassa kāraṇabhāvena vutto, ‘‘saññuppādā’’ti vacanaṃ vā kimatthadassananti codanāya ‘‘yasmā panā’’tiādimāha. Idha paṭisandhisaññuppādena tesaṃ cavanassa paññāyanato ñāpakahetubhāvena vutto, ‘‘saññuppādā’’ti vacanaṃ vā tesaṃ cavanassa paññāyanabhāvadassananti adhippāyo. ‘‘Saññuppādā’’ti hi etassa saññuppādena hetubhūtena cavanti, saññuppādā vā uppādasaññā te devāti sambandho. Santabhāvāyāti nibbānāya. Nanu cettha jātisatasahassadasasaṃvaṭṭādīnamatthake, tadabbhantare vā pavattāya asaññūpapattiyā vasena lābhīadhiccasamuppannikavādopi lābhīsassatavādo viya anekabhedo sambhavatīti? Saccameva, anantarattā pana āsannāya asaññūpapattiyā vasena lābhīadhiccasamuppannikavādo nayadassanavasena ekova dassitoti daṭṭhabbaṃ. Atha vā sassatadiṭṭhisaṅgahato adhiccasamuppannikavādassa sassatavāde āgato sabbopi desanānayo yathāsambhavaṃ adhiccasamuppannikavādepi gahetabboti imassa visesassa dassanatthaṃ bhagavatā lābhīadhiccasamuppannikavādo avibhajitvā dassito, avassañcassa sassatadiṭṭhisaṅgaho icchitabbo saṃkilesapakkhe sattānamajjhāsayassa sassatucchedavaseneva duvidhattā, tesu ca ucchedappasaṅgābhāvato. Tathā hi aṭṭhakathāyaṃ āsaya-saddassa atthuddhāravasena vuttaṃ ‘‘sassatucchedadiṭṭhi cā’’ti, tathā ca vakkhati ‘‘yāsaṃ satteva ucchedadiṭṭhiyo, sesā sassatadiṭṭhiyo’’ti (dī. ni. aṭṭha. 1.97, 98).
此处为何再次提及「想生起」？——「那些天人从那个天众死去」，其中「想生起」被说为他们死去的原因；或者，「想生起」这一说法是为了显示什么意义？针对这一质难，故说「由于……」等语。此处「想生起」是就结生之想的生起而言：由于可知悉他们死去，故以能显示之因的身份而被说及；或者，「想生起」这一说法是为了显示其乃是他们死去之可知相——此为其意趣。盖「想生起」一语，其语义关联为：他们因作为原因的想生起而死去；或者，那些天人乃是有「生起之想」者。「为了寂静之状态」，即为了涅槃。然而，于此处，在十万劫、十劫成劫等之顶端，或于其间所现起的无想天的系统下，持「侥幸自生论」者，岂不也如持「常见论」者一样，可能有多种分类？确实如此；然而，由于紧接其后、与之相近的无想天系统下的「侥幸自生论」，是就显示道理的角度而被单一地呈示的，应如此理解。或者，由于「侥幸自生论」被摄于常见之中，而常见所含摄的一切教示方式，也应随其所宜，被摄入「侥幸自生论」中——为了显示这一特别之处，世尊未加分别地呈示了「持侥幸自生论者」；而此论必定被摄于常见之中，这也是必须接受的，原因在于：在烦恼方面，众生的意乐唯以常见与断见两种形式存在，而其中没有断见趋向的可能。如是，注疏中就「意乐」一词的义理提取，说道：「以及常见、断见」；且将如此说：「其中有七种断见，其余皆为常见。」
Nanu ca adhiccasamuppannikavādassa sassatadiṭṭhisaṅgaho na yutto ‘‘ahañhi pubbe nāhosi’’ntiādivasena pavattanato apubbasattapātubhāvagāhakattā. Sassatadiṭṭhi pana attano, lokassa ca sadābhāvagāhinī ‘‘atthitveva sassatisama’’nti pavattanatoti? No na yutto anāgatakoṭiadassanena sassataggāhasamavarodhattā. Yadipi hi ayaṃ vādo ‘‘somhi etarahi ahutvā santatāya pariṇato’’ti (dī. ni. 1.68) attano, lokassa ca atītakoṭiparāmasanavasena pavatto, tathāpi vattamānakālato paṭṭhāya na tesaṃ katthaci anāgate pariyantaṃ passati, visesena ca paccuppannānāgatakālesu apariyantadassanapabhāvito sassatavādo, yathāha ‘‘sassatisamaṃ tatheva ṭhassatī’’ti (dī. ni. 1.31 atthato samānaṃ) yadevaṃ siyā imassa ca vādassa, sassatavādādīnañca pubbantakappikesu saṅgaho na yuttoyeva anāgatakālaparāmasanavasena pavattattāti? Yutto eva samudāgamassa atītakoṭṭhāsikattā. Tathā hi nesaṃ samudāgamo atītaṃsapubbenivāsañāṇehi, tappatirūpakānussavādipabhāvitehi ca takkanehi saṅgahitoti, tathā ceva saṃvaṇṇitaṃ. Atha vā sabbattha appaṭihatañāṇacārena dhammassāminā niravasesato agatiṃ, gatiñca yathābhūtaṃ sayaṃ abhiññā sacchikatvā paveditā etā diṭṭhiyo, tasmā yāvatikā diṭṭhiyo bhagavatā desitā, yathā ca desitā, tāvatikā tathā ceva sanniṭṭhānato sampaṭicchitabbā, na cettha yuttivicāraṇā kātabbā buddhavisayattā. Acinteyyo hi buddhānaṃ buddhavisayo, tathā ca vakkhati ‘‘tattha na ekantena kāraṇaṃ pariyesitabba’’nti (dī. ni. aṭṭha. 1.78-82).
然而，「侥幸自生论」被摄于常见之中，岂非不妥？因为此论是以「我以前是不存在的」等方式运行，持守「此前未有之存在的显现」之见，而常见则是持守自身与世界恒常存在之见，以「存在着，故是常住的」方式运行——两者岂非不同？答：并非不妥，因为不见未来之边际，便等同于含摄常见之执取。虽然此论是以「我现今是由不存在而转变为相续」的方式，就自身与世界对过去之边际的触及而运行，然而从现在时开始，他们在未来任何处都看不见边际；尤其是以现在与未来时之无边际的见解为动力的常见，正如所说「常住，将如是存在」。若果如此，此论与常见等论被摄于「过去边际论」之中，岂非也是不妥——因为它们是以触及未来时的方式运行？答：正是妥当的，因为其生起之处属于过去的部分。如是，他们的生起被宿命智、及被与之类似的传闻等为动力的推论所摄，亦如此被阐释。或者，具有于一切处无有障碍之智的法主，凭借自身之证智，无余地亲证了归趣与来处的实相，然后宣说了这些见，因此，世尊所说之见，其数量与说法，皆应依其最终定论而全盘接受，不应于此作合理性之推究，因为这属于佛陀的境界。佛陀的境界乃是不可思议，且将如此说：「于此不应一概寻求原因。」
Dutiyabhāṇavāravaṇṇanā niṭṭhitā. · 第二诵品之解释完毕。
Aparantakappikavādavaṇṇanā未来边论之解释
§74
74. ‘‘Aparanteñāṇaṃ (dha. sa. 1067), aparantānudiṭṭhino’’tiādīsu (dī. ni. 1.74) viya aparanta –saddānaṃ yathākkamaṃ anāgatakālakoṭṭhāsavācakataṃ sandhāyāha ‘‘anāgatakoṭṭhāsasaṅkhāta’’nti. ‘‘Pubbantaṃ kappetvā’’tiādīsu vuttanayena ‘‘aparantaṃ kappetvā’’tiādīsupi attho veditabbo. Visesamattameva cettha vakkhāma.
就如「后际之智」、「观后际者」等语中，「后际」一词依次表示未来时之部分，着眼于此，故说「称为未来之部分」。「思量前际」等语中所说的方式，「思量后际」等语中的意义，亦应同样理解。仅有特别之处，将于此处说明。
Saññīvādavaṇṇanā有想论之解释
§75
75. Āghātanā uddhanti uddhamāghātanaṃ, maraṇato uddhaṃ pavatto attāti attho. ‘‘Uddhamāghātana’’nti pavatto vādo uddhamāghātano sahacaraṇavasena, taddhitavasena ca, antalopaniddeso vā esa. So etesanti uddhamāghātanikā. Evaṃ saddato nipphannaṃ atthato eva dassetuṃ ‘‘uddhamāghātanā attānaṃ vadantī’’ti vuttaṃ, āghātanā uddhaṃ uparibhūtaṃ attabhāvanti attho. Te hi diṭṭhigatikā ‘‘uddhaṃ maraṇato attā nibbikāro’’ti vadanti. ‘‘So etesa’’ntiādinā assatthiyatthaṃ dasseti yathā ‘‘buddhamassa atthīti buddho’’ti. Ayaṃ aṭṭhakathāto aparo nayo – saññīti pavatto vādo saññī sahacaraṇādinayena, saññī vādo etesanti saññīvādā samāsavasena. Saññīvādo eva vādo etesanti hi attho.
「āghātanā」（打击处）之「uddha」（上方），即「向上的打击处」，意为：死后向上运行的自我。宣说「向上打击处」之论，名为「向上打击处论」——此就伴随关系或派生词缀而言，或此乃省略中间成分的表述。持此论者，名为「向上打击处论者」。如此从语形所得出之义，为了直接从义理上展示，故说「宣称死后向上有自我者」，意为：死后处于更高存在状态的自体。那些持邪见者宣称「死后自我无有变易」。以「持此论者」等语，显示「具有」之义，如同「具有佛陀者，即佛陀」之例。此为注疏之外的另一解释方式——宣说「有想」之论，名为「有想论」，此就伴随关系等方式而言；持「有想论」者，名为「有想论者」，此就复合词而言。其实际意义即：「有想论」本身就是他们的论。
§76-77
76-77.Rūpīattāti ettha kasiṇarūpaṃ ‘‘attā’’ti kasmā vuttaṃ, nanu rūpavinimuttena attanā bhavitabbaṃ ‘‘rūpamassa atthī’’ti vutte saññāya viya rūpassāpi attaniyattā. Na hi ‘‘saññī attā’’ti ettha saññā eva attā, atha kho ‘‘saññā assa atthī’’ti atthena attaniyāva, tathā ca vuttaṃ ‘‘tattha pavattasaññañcassa ‘saññā’ti gahetvā’’ti? Na kho panetamevaṃ daṭṭhabbaṃ ‘‘rūpamassa atthīti rūpī’’ti, atha kho ‘‘ruppanasīlo rūpī’’ti. Ruppanañcettha rūpasarikkhatāya kasiṇarūpassa vaḍḍhitāvaḍḍhitakālavasena visesāpatti. Sā hi ‘‘natthī’’ti na sakkā vattuṃ parittavipulatādivisesasabbhāvato. Yadevaṃ siyā ‘‘ruppanasīlo rūpī’’ti, atha imassa vādassa sassatadiṭṭhisaṅgaho na yujjati ruppanasīlassa bhedasabbhāvatoti? Yujjateva kāyabhedato uddhaṃ parikappitassa attano nibbikāratāya tena adhippetattā. Tathā hi vuttaṃ ‘‘arogo paraṃ maraṇā’’ti. Atha vā ‘‘rūpamassa atthīti rūpī’’ti vuttepi na koci doso kappanāsiddhena bhedena abhedassāpi niddesadassanato yathā ‘‘silāputtakassa sarīra’’nti.
「有色之自我」——此处，遍之色为何被称为「自我」？须知，自我应当离色而存在——「他具有色」一语，如同「他具有想」，表示的是色如同想一样，属于「我所」而非「我」。且「有想之自我」一语中，想本身并非自我，而是以「他具有想」之义，仅为「我所」，且如此说「将在其中生起的想，执取为『想』」？答：不应如此理解「他具有色，故为有色者」；而应理解为「以变坏为性者，故为有色者」。此处「变坏」，就遍之色因与遍相似而言，乃是指其增大与未增大之时的特殊状态。此特殊状态无法说「不存在」，因为小、大等特殊状态确实存在。若果如此，「以变坏为性者，故为有色者」——则此论被摄于常见之中，岂不是不妥当——因为以变坏为性者，存在有毁坏？答：正是妥当的，因为以身体毁坏之后所构想的自我之无变易性，被其所意趣。如是说道：「死后无病」。或者，即便说「他具有色，故为有色者」，亦无任何过失，因为通过假设成立的毁坏，可以显示无毁坏者，如同「石子之身体」之例。
Apica avayavavasena avayavino tathāniddesanidassanato yathā ‘‘kāye kāyānupassī’’ti (saṃ. ni. 5.390), ruppanaṃ vā rūpaṃ, rūpasabhāvo, tadassa atthīti rūpī, attā ‘‘rūpino dhammā’’tiādīsu (dha. sa. 11.dukamātikā) viya, evañca katvā attano rūpasabhāvattā ‘‘rūpī attā’’ti vacanaṃ ñāyāgatamevāti vuttaṃ ‘‘kasiṇarūpaṃ attā’’ti. ‘‘Gahetvā’’ti etena cetassa sambandho. Tatthāti kasiṇarūpe. Assāti parikappitassa attano, ājīvakādayo takkamattena paññapenti viyāti attho. Ājīvakā hi takkikāyeva, na lābhino. Niyatavāditāya hi kammaphalapaṭikkhepato natthi tesaṃ jhānasamāpattilābho. Tathā hikaṇhābhijātiādīsu kāḷakādirūpaṃ ‘‘attā’’ti ekacce ājīvakā paṭijānanti. Purimanayena cettha lābhīnaṃ dasseti, pacchimanayena pana takkikaṃ. Evamīdisesu. Roga-saddo bhaṅgapariyāyo bhaṅgassāpi rujjanabhāvato, evañca katvā aroga-saddassa niccapariyāyatā upapannā hoti, tenāha ‘‘nicco’’ti. Roga-saddo vā byādhipariyāyo. Arogoti pana rogarahitatāsīsena nibbikāratāya niccataṃ diṭṭhigatiko paṭijānātīti dassetuṃ ‘‘nicco’’ti vuttaṃ . Kasiṇugghāṭimākāsapaṭhamāruppaviññāṇanatthibhāvākiñcaññāyatanāni yathārahamarūpasamāpattinimittaṃ nāma. Nimbapaṇṇe tapparimāṇo tittakaraso viya sarīrapparimāṇo arūpī attā sarīre tiṭṭhatīti takkamatteneva nigaṇṭhā ‘‘arūpī attā saññī’’ti paññapentīti āha ‘‘nigaṇṭhādayo viyā’’ti.
再者，就部分而言，用以指称具有部分的整体，此即其展示方式，如「随观身中之身」；或者，变坏即是色、即是色之自性，「他具有此」故为「有色者」——如「有色之诸法」等语中的「自我」一样；如此，由于自我具有色之自性，「有色之自我」一语乃是合于正理的，故说「遍之色为自我」。「执取」一语，显示其语义关联。「于其中」，即于遍之色中。「他的」，即所构想之自我的——其意为：如同阿耆毗伽派等仅凭推理而施设一般。阿耆毗伽派纯属推论者，并非有所证得者。由于宣说定命论而否定业果，他们没有修得禅那与等至。如是，于黑阶级等中，有些阿耆毗伽派主张黑色等形色即为「自我」。前一方式呈示有所证得者，后一方式则呈示推论者——在此类情况中亦如是。「病」一词是毁坏的同义词，因为毁坏本身也具有损坏的性质；如此，「无病」一词具有「常住」的同义性，故说「常住」。或者，「病」为疾病的同义词。而「无病」，是为了显示持邪见者以「远离病苦」为首，宣称无变易者即是常住，故说「常住」。撤除遍相后的虚空、初无色定之识、无所有处之无有性、非想非非想处——此等即为随其所应的无色等至之相。如同苦楝叶中弥漫与之等量的苦味，与身体等量的无色之自我住立于身体之中——尼干陀派等仅凭推论而施设「无色之自我有想」，故说「如尼干陀派等」。
Tatiyāpanāti ‘‘rūpī ca arūpī ca attā’’ti laddhi. Missakagāhavasenāti rūpārūpasamāpattīnaṃ yathāvuttāni nimittāni ekajjhaṃ katvā ekova ‘‘attā’’ti, tattha pavattasaññañcassa ‘‘saññā’’ti gahaṇavasena. Ayañhi diṭṭhigatiko rūpārūpasamāpattilābhī tāsaṃ nimittaṃ rūpabhāvena, arūpabhāvena ca ‘‘attā’’ti gahetvā ‘‘rūpī ca arūpī cā’’ti abhinivesaṃ janesi athetavādino viya, takkamatteneva vā rūpārūpadhammānaṃ missakagahaṇavasena ‘‘rūpī ca arūpī ca attā’’ti abhinivissa aṭṭhāsi. Catutthāti ‘‘neva arūpī ca nārūpī ca attā’’ti laddhi. Takkagāhenevāti saṅkhārasesasukhumabhāvappattadhammā viya accantasukhumabhāvappattiyā sakiccasādhanāsamatthatāya khambhakucchi [thambhakuṭṭa (dī. ni. ṭī. 176-77)] hatthapādādisaṅghāto viya neva rūpī, rūpasabhāvānativattanato na ca arūpīti evaṃ pavattatakkagāheneva.
『第三』者，乃『有色亦无色之自我』之见解也。『以混合执取之故』者，谓将色定与无色定如上所述诸相合而为一，唯以『自我』一概而论，并以其中所生之想为『想』而执取之故。盖此持邪见者，既得色定与无色定，便将彼等之相分别以色相及无色相执为『自我』，从而生起『有色亦无色』之执著，一如主张『如是』之论者；或仅凭推论，以混合执取色与无色诸法之方式，执持『有色亦无色之自我』之见而安住其中。『第四』者，乃『非有色亦非无色之自我』之见解也。『仅凭推论之执取』者，谓犹如已达残余行之极微细状态的诸法，由于达到究竟微细之状态而能成办自身之事业，譬如柱腹、墙壁、手足等聚合之物，既非有色——因未超越色之自性——亦非无色，如是乃以推论之执取而运行。
Ayaṃ aṭṭhakathāmuttako nayo – nevarūpī nārūpīti ettha hi antānantikacatutthavāde viya aññamaññapaṭikkhepavasena attho veditabbo. Satipi ca tatiyavādena imassa samānatthabhāve tattha desakālabhedavasena viya idha kālavatthubhedavasena tatiyacatutthavādānaṃ viseso daṭṭhabbo. Kālabhedavasena hi idha tatiyavādassa pavatti rūpārūpanimittānaṃ sahaanupaṭṭhānato. Catutthavādassa pana vatthubhedavasena pavatti rūpārūpadhammasamūhabhāvatoti. Dutiyacatukkaṃ antānantikavāde vuttanayena veditabbaṃ sabbathā saddatthato samānatthattā. Yaṃ panettha vattabbaṃ, tampi ‘‘amati gacchati bhāvo osānametthā’’tiādinā amhehi vuttameva, kevalaṃ pana tattha pubbantakappanāvasena pavatto, idha aparantakappanāvasenāti ayaṃ viseso pākaṭoyeva. Kāmañca nānattasaññī attāti ayampi vādo samāpannakavasena labbhati. Aṭṭhasamāpattilābhino diṭṭhigatikassa vasena saññābhedasambhavato. Tathāpi samāpattiyaṃ ekarūpeneva saññāya upaṭṭhānato lābhīvasena ekattasaññitā sātisayaṃ yuttāti āha ‘‘samāpannakavasena ekattasaññī’’ti. Ekasamāpattilābhino eva vā vasena attho veditabbo. Satipi ca samāpattibhedato saññābhedasambhave bahiddhā puthuttārammaṇeyeva saññānānattassa oḷārikassa sambhavato takkīvaseneva nānattasaññitaṃ dassetuṃ ‘‘asamāpannakavasena nānattasaññī’’ti vuttaṃ. Parittakasiṇavasenāti avaḍḍhitattā appakakasiṇavasena, kasiṇaggahaṇañcettha saññāya visayadassanaṃ. Visayavasena hi saññāya parittatā, iminā ca satipi saññāvinimuttadhamme ‘‘saññāyeva attā’’ti vadatīti dasseti. Esa nayo vipulakasiṇavasenāti etthāpi. Evañca katvā antānantikavāde ceva idha ca antānantacatukke paṭhamadutiyavādesu saddatthamattato samānesupi sabhāvato tehi dvīhi vādehi imesaṃ dvinnaṃ vādānaṃ viseso siddho hoti, aññathā vuttappakāresu vādesu satipi pubbantāparantakappanabhedamattena kehici visese kehici avisesoyeva siyāti.
此乃注疏以外之诠释方法——于『非有色亦非无色』之处，应如边无边论第四主张一般，以相互否定之方式理解其义。虽然第三主张与此义相同，然而彼处如以时处差别为准，此处则应以时与所依之差别来观察第三与第四主张之区别。以时之差别而言，第三主张之生起，乃由于色定之相与无色定之相同时俱现；而第四主张之生起，则以所依之差别为准，乃由于色法与无色法诸法之聚合体之故。第二四组应依边无边论所述之方式理解，盖就文义而言，二者在一切方面均义相同。而于此应当说明者，我等已于『「am」意为前行，「bhāva」意为归宿于此』等语中述及，唯彼处乃依前际之推想而生起，此处乃依后际之推想而生起，此一区别已甚明显。又，『自我为种种想者』此一主张，亦可就已入定者之角度而得。盖持邪见而得八定者，可有想之差别之故。然而，于定中想以单一形态现起，故以得定者之角度言，具一想之性更为恰当，是故言『以入定者之角度为一想者』。或亦可就唯得一定者之角度来理解其义。虽因定之差别而有想之差别，然由于粗显的多种想之差异乃生于外在多种所缘，故为显示仅凭推论而有多想之性，乃言『以非入定者之角度为多想者』。『以小遍之故』者，谓以尚未扩展之小遍为准，而此处执取遍乃显示以想观其所缘。盖想之狭小，乃就所缘而言；而藉此，亦显示此人虽说『想即是自我』，实则于离想之诸法中亦如是主张。『以广遍之故』此处亦同此理。如此，则于边无边论及此处之边无边四组中，第一与第二主张虽于文义上相同，然就实质而言，此二主张与彼二主张之区别得以成立；否则，于上述诸主张中，虽有前际与后际推想之别，或有人以为有别，或有人以为无别，则将生争议。
Ayaṃ pana aṭṭhakathāmuttako nayo – ‘‘aṅguṭṭhappamāṇo attā, aṇumatto attā’’tiādiladdhivasena paritto ca so saññī cāti parittasaññī kāpilakāṇādapabhutayo [kapilakaṇādādayo (dī. ni. ṭī. 1.76-77)] viya. Attano sabbagatabhāvapaṭijānanavasena appamāṇo ca so saññī cāti appamāṇasaññīti.
此注疏所出之理路如下:依「拇指量之我,微尘量之我」等所得,故「有限」且「彼有想」,故为「有限有想者」,如咖毕喇咖那达等。依主张自我遍一切处,故「无量」且「彼有想」,故为「无量有想者」。
Dibbacakkhuparibhaṇḍattā yathākammūpagañāṇassa dibbacakkhupabhāvajanitena yathākammūpagañāṇena dissamānāpi sattānaṃ sukhādisamaṅgitā dibbacakkhunāva diṭṭhā nāmāti āha ‘‘dibbena cakkhunā’’tiādi. Catukkanayaṃ, pañcakanayañca sandhāya tikacatukkajjhānabhūmiya’’nti vuttaṃ. Diṭṭhigatikavisayāsu hi pañcavokārajhānabhūmīsu vehapphalabhūmiṃ ṭhapetvā avasesā yathārahaṃ catukkanaye tikajjhānassa, pañcakanaye ca catukkajjhānassa vipākaṭṭhānattā tikacatukkajjhānabhūmiyo nāma. Suddhāvāsā pana tesamavisayā. Nibbattamānanti uppajjamānaṃ. Nanu ca ‘‘ekantasukhī attā’’tiādinā pavattavādānaṃ aparantadiṭṭhibhāvato ‘‘nibbattamānaṃ disvā’’ti paccuppannavacanaṃ anupapannameva siyā. Anāgatavisayā hi ete vādāti? Upapannameva anāgatassa ekantasukhībhāvādikassa pakappanāya paccuppannanibbattidassanena adhippetattā. Tenevāha ‘‘nibbattamānaṃ disvā ‘ekantasukhī’ti gaṇhātī’’ti. Ettha ca tassaṃ tassaṃ bhūmiyaṃ bāhullena sukhādisahitadhammappavattidassanaṃ paṭicca tesaṃ ‘‘ekantasukhī’’tiādigahaṇato tadanurūpāyeva bhūmi vuttāti daṭṭhabbaṃ. Saddantarābhisambandhavasena viya hi atthapakaraṇādivasenapi atthaviseso labbhati. ‘‘Ekantasukhī’’tiādīsu ca ekantabhāvo bahulaṃ pavattimattaṃ pati payutto. Tathāpavattimattadassanena tesaṃ evaṃ gahaṇato. Atha vā hatthidassakaandhā viya diṭṭhigatikā yaṃ yadeva passanti, taṃ tadeva abhinivissa voharanti. Vuttañhetaṃ bhagavatā udāne ‘‘aññatitthiyā bhikkhave, paribbājakā andhā acakkhukā’’tiādi, (udā. 55) tasmā alamettha yuttimagganāti. ‘‘Dibbena cakkhunā disvā’’ti vuttamatthaṃ samatthetuṃ ‘‘visesato hī’’tiādi vuttaṃ.
因天眼为资具,如业趣智以天眼之力所生之如业趣智,虽见诸有情之具足乐等,然唯以天眼见,故说「以天眼」等。结合四分法与五分法,故说「三四禅那地」。于见趣所缘之五分禅那地中,除去无烦天地,其余随宜,在四分法中为三禅那之果报处,在五分法中为四禅那之果报处,故名「三四禅那地」。然净居天非彼等所缘。「正生起」者,正生起也。然以「唯乐我」等所行之诸论,为后际见之故,「见正生起」之现在语岂非不合理耶?此等诸论以未来为所缘故。实为合理,因意趣于以见现在生起而构想未来之唯乐性等。故说「见正生起而执取『唯乐』」。于此,依见彼彼地中多分与乐等俱之法行,而彼等执取「唯乐」等,故应见为说与彼相应之地。如以词之相关,以义之处理等亦得义之差别。于「唯乐」等中,「唯」之状态多分用于仅行之义。以见如是行之状态,彼等如是执取故。或如见象之盲人,诸见趣者,凡见何者,即执着彼而说。世尊于《自说经》中说:「诸比库,诸外道游方者,盲无眼」等,故于此足以理路探求。为证成「以天眼见」所说之义,故说「特别」等。
Asaññīnevasaññīnāsaññīvādavaṇṇanā非想非非想论之解释
§78-83
78-83. Atha na koci viseso atthīti codanaṃ sodheti ‘‘kevalañhī’’tiādinā. ‘‘Asaññī’’ti ca ‘‘nevasaññīnāsaññī’’ti ca gaṇhantānaṃ tā diṭṭhiyoti sambandho. Kāraṇanti visesakāraṇaṃ, diṭṭhisamudāgamakāraṇaṃ vā. Satipi kiñci kāraṇapariyesanasambhave diṭṭhigatikavādānaṃ anādariyabhāvaṃ dassetuṃ ‘‘na ekantena kāraṇaṃ pariyesitabba’’nti vuttaṃ. Kasmāti āha ‘‘diṭṭhigatikassā’’tiādi, etena pariyesanakkhamābhāvatoti apariyesitabbakāraṇaṃ dasseti. Idaṃ vuttaṃ hoti – asaññīvāde asaññībhave nibbattasattavasena pavatto paṭhamavādo, ‘‘saññaṃ attato samanupassatī’’ti ettha vuttanayena saññaṃyeva ‘‘attā’’ti gahetvā tassa kiñcanabhāvena ṭhitāya aññāya saññāya abhāvato ‘‘asaññī’’ti pavatto dutiyavādo, tathā saññāya saha rūpadhamme, sabbe eva vā rūpārūpadhamme ‘‘attā’’ti gahetvā pavatto tatiyavādo, takkagāhavaseneva catutthavādo pavatto.
七八至八三。次为净化「实无任何差别」之诘难,以「唯」等说之。「无想」与「非想非非想」,执取彼等之诸见,此为关系。「原因」者,差别之原因,或见生起之原因。虽有某种原因探求之可能,为示见趣者诸论之不值重视性,故说「不应一向探求原因」。何故?说「见趣者」等,以此示不堪探求之原因。此所说者:无想论中,依生于无想有之有情而行第一论;如「以想为我而随观」处所说之理路,唯执取想为「我」,因彼有某物而住之其他想无故,行「无想」之第二论;如是与想俱之色法,或一切色无色法执为「我」而行第三论;唯以推理执取而行第四论。
Dutiyacatukkepi kasiṇarūpassa asañjānanasabhāvatāya asaññīti katvā antānantikavāde vuttanayena cattāro vikappā pavattā. Nevasaññīnāsaññīvāde pana nevasaññīnāsaññībhave nibbattasattasseva cutipaṭisandhīsu , sabbattha vā paṭusaññākiccaṃ kātuṃ asamatthāya sukhumāya saññāya atthibhāvapaṭijānanavasena paṭhamavādo, asaññīvāde vuttanayena sukhumāya saññāya vasena, sañjānanasabhāvatāpaṭijānanavasena ca dutiyavādādayo pavattāti. Evaṃ kenaci pakārena satipi kāraṇapariyesanasambhave diṭṭhigatikavādānaṃ pariyesanakkhamābhāvato ādaraṃ katvā mahussāhena tesaṃ kāraṇaṃ na pariyesitabbanti. Etesaṃ pana saññīasaññīnevasaññīnāsaññīvādānaṃ sassatadiṭṭhisaṅgaho ‘‘arogo paraṃ maraṇā’’ti vacanato pākaṭoyeva.
于第二四句中,以遍相之色为无觉知性故作「无想」,如边无边论所说之理路,行四种分别。于非想非非想论中,唯生于非想非非想有之有情,于死生时,或于一切处,以不能作明了想之作用之微细想,依主张有性而行第一论;如无想论所说之理路,以微细想,及依主张觉知性而行第二论等。如是虽以某种方式有原因探求之可能,因见趣者诸论不堪探求故,不应重视而以大努力探求彼等之原因。然此等有想、无想、非想非非想诸论摄于常见,以「死后无病」之语,极为明显。
Ucchedavādavaṇṇanā断灭论的注释
§84
84. Avijjamānassa vināsāsambhavato atthibhāvahetuko ucchedoti dassetuṃ vijjamānavācakena santa-saddena ‘‘sato’’ti pāḷiyaṃ vuttanti āha ‘‘vijjamānassā’’ti. Vijjamānatāpayutto cesa diṭṭhigatikavādavisayo sattoyeva idha adhippetoti dassanatthaṃ pāḷiyaṃ ‘‘sattassā’’ti vuttaṃ, tena imamatthaṃ dasseti – yathā hetuphalabhāvena pavattamānānaṃ sabhāvadhammānaṃ satipi ekasantānapariyāpannānaṃ bhinnasantatipatitehi visese hetuphalabhūtānaṃ paramatthato bhinnasabhāvattā bhinnasantānapatitānaṃ viya accantaṃ bhedasanniṭṭhānena nānattanayassa micchāgahaṇaṃ ucchedābhinivesassa kāraṇaṃ, evaṃ hetuphalabhūtānaṃ vijjamānepi sabhāvabhede ekasantatipariyāpannatāya ekattanayena accantamabhedagahaṇampi kāraṇamevāti. Santānavasena hi pavattamānesu khandhesu ghanavinibbhogābhāvena tesaṃ idha sattagāho, sattassa ca atthibhāvagāhahetuko ucchedavādo, anupubbanirodhavasena pana nirantaravināso idha ‘‘ucchedo’’ti adhippeto yāvāyaṃ attā ucchijjamāno bhavati, tāvāyaṃ vijjatiyevāti gahaṇatoti āha ‘‘upaccheda’’nti. U-saddo hi upa-saddapariyāyo, so ca upasaṅkamanattho, upasaṅkamanañcettha anupubbamuppajjitvā aparāparaṃ nirodhavasena nirantaratā. Apica punānuppajjamānavasena nirudayavināsoyeva ucchedo nāma yathāvuttanayena gahaṇatoti āha ‘‘upaccheda’’nti. U-saddo, hi upa-saddo ca ettha uparibhāgattho. Niruddhato parabhāgo ca idha uparibhāgoti vuccati.
八四。为示不存在者无灭坏之可能故,断灭以有性为因,以表存在之「有」词,于圣典中说「有」,故说「存在者」。此见趣者诸论所缘之有情,于此意趣为存在性相应者,为示此,于圣典中说「有情」,以此示此义:如以因果性而行之自性法,虽摄于一相续,以别相续所摄者之差别,为因果者,因究竟上自性各别故,如别相续所摄者,以一向差别为结论之多性理路之错误执取,为断灭执着之原因;如是虽存在为因果者之自性差别,以摄于一相续故,以一性理路一向无差别之执取亦为原因。于以相续而行之诸蕴中,因无密集分别故,于此执取有情;有情以执取有性为因之断灭论;然以次第灭之方式,于此意趣无间灭坏为「断灭」,乃至此我正断灭时,此唯存在,以此执取故,说「近断」。「u」音为「upa」音之同义,彼为接近义;接近于此,以次第生起而以一一灭之方式为无间性。又,以不再生起之方式,无起之灭坏即名断灭,以如所说之理路执取故,说「近断」。「u」音与「upa」音,于此为上分义。灭后之后分,于此称为上分。
Nirantaravasena , nirudayavasena vā visesena nāso vināso, so pana maṃsacakkhupaññācakkhūnaṃ dassanapathātikkamanato adassanamevāti āha ‘‘adassana’’nti. Adassane hi nāsa-saddo loke niruḷho ‘‘dve cāpare vaṇṇavikāranāsā’’tiādīsu (kāsikā 6-3-109 suttaṃ passitabbaṃ) viya. Bhāvavigamanti sabhāvāpagamaṃ. Yathādhammaṃ bhavanaṃ bhāvoti hi atthena idha bhāva-saddo sabhāvavācako. Yo pana nirantaraṃ nirudayavināsavasena ucchijjati, so attano sabhāvena ṭhātumasakkuṇeyyatāya ‘‘bhāvāpagamo’’ti vuccati. ‘‘Tatthā’’tiādinā ucchedavādassa yathāpāṭhaṃ samudāgamaṃ nidassanamattena dasseti, tena vakkhati ‘‘tathā ca aññathā ca vikappetvāvā’’ti. Tatthāti ‘‘sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapentī’’ti vacane. Lābhīti dibbacakkhuñāṇalābhī. Tadavasesalābhī ceva sabbaso alābhī ca idha aparantakappikaṭṭhāne ‘‘alābhī’’ tveva vuccati.
以无间方式,或以无起方式,以差别而坏灭为灭,然彼以超越肉眼与慧眼之见境故,唯为不见,故说「不见」。于不见,「坏」词于世间成立,如「另二者为色变坏」等。「有之离去」者,自性之离去。如法而有为有,以义,于此「有」词为自性之表示。凡以无间无起灭坏之方式而断灭者,彼以自性不能住故,称为「有之离去」。以「于彼」等,仅以示断灭论如圣典之生起而示之,以此将说「如是及异而分别」。「于彼」者,于「施设有之有情之断灭、灭坏、无有」之语。「得者」者,天眼智得者。彼余之得者及全无得者,于此后际施设处,唯称为「无得者」。
Cutinti sekkhaputhujjanānampi cutimeva. Esa nayo cutimattamevāti etthāpi. Upapattiṃ apassantoti daṭṭhuṃ samatthepi sati anolokanavasena apassanto. Na upapātanti pubbayogābhāvena, parikammākaraṇena vā upapattiṃ daṭṭhuṃ na sakkoti, evañca katvā nayadvaye viseso pākaṭo hoti. Ko paralokaṃ jānāti, na jānātiyevāti natthikavādavasena ucchedaṃ gaṇhātīti saha pāṭhasesena sambandho, natthikavādavasena mahāmūḷhabhāveneva ‘‘ito añño paraloko atthī’’ti anavabodhanato imaṃ diṭṭhiṃ gaṇhātīti adhippāyo. ‘‘Ettakoyeva visayo, yvāyaṃ indriyagocaro’’ti attano dhītuyā hatthaggaṇhanakarājā viya kāmasukhābhirattatāyapi gaṇhātīti āha ‘‘kāmasukhagiddhatāya vā’’ti. Vaṇṭato patitapaṇṇānaṃ vaṇṭena apaṭisandhikabhāvaṃ sandhāya ‘‘na puna viruhantī’’ti vuttaṃ. Evameva sattāti yathā paṇḍupalāso bandhanā pavutto puna na paṭisandhīyati, evameva sabbepi sattā appaṭisandhikā maraṇapariyosānā aponobbhavikā appaṭisandhikamaraṇameva nigacchantīti attho. Udakapubbuḷakūpamā hi sattā puna anuppajjamānatoti tassa laddhi. Tathāti ‘‘lābhī anussaranto’’tiādinā [arahato (aṭṭha)] nidassanavasena vuttappakārena. Aññathāti takkanassa anekappakārasambhavato tato aññenapi pakārena. Lābhinopi cutito uddhaṃ upapātassa adassanamattaṃ pati takkaneneva imā diṭṭhiyo uppajjantīti vuttaṃ ‘‘vikappetvāvā’’ti. Tathā ca vikappetvāva uppannā aññathā ca vikappetvāva uppannāti hi sambandho. Tattha ‘‘dve janā’’tiādinā ucchedaggāhakappabhedadassanena imamatthaṃ dasseti. Yathā amarāvikkhepikavādā ekantaalābhīvaseneva desitā, yathā ca uddhamāghātanikasaññīvāde catutthacatukke saññīvādā ekantalābhīvaseneva desitā, nayime. Ime pana sassatekaccasassatavādādayo viya lābhīalābhīvaseneva desitāti. Yadevaṃ kasmā sassatavādādīsu viya lābhīvasena, takkīvasena ca paccekaṃ desanamakatvā sassatavādādidesanāhi aññathā idha desanā katāti? Vuccate – desanāvilāsappattito. Desanāvilāsappattā hi buddhā bhagavanto, te veneyyajjhāsayānurūpaṃ vividhenākārena dhammaṃ desenti, na aññathā. Yadi hi idhāpi ca tathādesanāya nibandhanabhūto veneyyajjhāsayo bhaveyya, tathārūpameva bhagavā vadeyya, kathaṃ? ‘‘Idha bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya…pe… yathā samāhite citte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti, so dibbena cakkhunā visuddhena atikkantamānusakena arahato cuticittaṃ passati, puthūnaṃ vā parasattānaṃ, na heva kho taduddhaṃ upapattiṃ. So evamāha ‘yato kho bho ayaṃ attā rūpī cātumahābhūtiko mātāpettikasambhavo kāyassa bhado ucchijjati vinassati, na hoti paraṃ maraṇā’tiādinā’’ visesalābhino, takkino ca visuṃ katvā. Yasmā pana tathādesanāya nibandhanabhūto veneyyajjhāsayo na idha bhavati, tasmā desanāvilāsena veneyyajjhāsayānurūpaṃ sassatavādādidesanāhi aññathāyevāyaṃ desanā katāti daṭṭhabbaṃ.
「死」者,有学与凡夫之死也。此理亦同「唯死而已」之义。「不见生起」者,虽有能力见,然因不观察之故而不见。「不生起」者,因无前行之故,或因未作准备之故,不能见生起,如是作时,二理之差别即显明。「谁知后世,不知也」者,以无因论之方式执取断灭,此与文句余部相连,以无因论之方式,以大愚痴之状态,因不觉悟『从此之外有他世』,故执取此见,此为意趣。如同执取自己女儿手之王,因耽著欲乐之故亦执取『唯此是境界,此即诸根之行境』,故说「或因贪著欲乐之故」。就从枝落下之叶以枝而无再结生之状态,说「不再生长」。如是,诸有情者,如同黄叶从束缚脱落后不再结生,如是一切有情皆无结生,以死为终结,无再有,唯至无结生之死,此为义。诸有情如水泡之喻,不再生起,此为其所得。「如是」者,以「得者忆念」等所说阿拉汉之示例方式所说之方式。「或异」者,因推论有多种可能之故,以异于彼之方式。即使得者死后,唯不见生起之事,以推论而生起此等见,故说「或推度」。如是推度而生起,或异推度而生起,此为连结。于此以「二人」等,以示断灭执取之差别,显示此义。如无记摇摆论唯以一向不得者之方式而说,如于上行灭有想论之第四四句中,有想论唯以一向得者之方式而说,此等非如是。然此等如常论与一分常论等,唯以得者与不得者之方式而说。若如是,何故不如常论等以得者之方式、推论者之方式各别说示,而于此作异于常论等说示之说示耶?答曰:因说示之善巧。诸佛世尊善巧于说示,彼等随顺所化之意乐,以种种方式说法,非异此。若于此亦有如是说示之所依所化意乐,世尊即说如是之相,如何?『诸比库,此处某沙门或婆罗门,以热诚……乃至……当心得定时,为诸有情死生智而引心,彼以清净超人之天眼见阿拉汉之死心,或众多其他有情,然不见其上之生起。彼如是说:「诸贤,此我色身,四大种所成,父母所生,以身之破坏而断灭、消灭,死后不存在」』等,分开特殊得者与推论者。然因于此无如是说示之所依所化意乐,故应见以说示之善巧,随顺所化意乐,异于常论等说示而作此说示。
Atha vā sassatekaccasassatavādādīsu viya na idha takkīvādato visesalābhīvādo bhinnākāro, atha kho samānappakāratāya samānākāroyevāti imassa visesassa pakāsanatthaṃ ayamucchedavādo bhagavatā purimavādehi visiṭṭhākārabhāvena desito. Sambhavati hi idha takkinopi anussavādivasena adhigamavato viya abhiniveso. Apica na imā diṭṭhiyo bhagavatā anāgate evaṃbhāvīvasena desitā, nāpi evamete bhaveyyunti parikappanāvasena, atha kho yathā yathā diṭṭhigatikehi ‘‘idameva saccaṃ, moghamañña’’nti (ma. ni. 2.187, 203, 427; 3.27, 28; udā. 55) maññitā, tathā tathāyeva ime diṭṭhigatā yathābhuccaṃ sabbaññutaññāṇena paricchinditvā pakāsitā, yehi gambhīrādippakārā aputhujjanagocarā buddhadhammā pakāsanti, yesañca parikittanena tathāgatā sammadeva thomitā honti.
或者,于此推论者之论与特殊得者之论,非如常论与一分常论等为异相,而是以同类性为同相,为显示此差别,此断灭论由世尊以异于前论之相状而说。于此推论者亦可能有如传闻等方式之证得者之执著。又,此等见非由世尊以未来如是存在之方式而说,亦非以『彼等应如是存在』之假想方式,而是如何如何为见趣者以『唯此是真实,其余是虚妄』而思量,如是如是此等见趣以一切知智如实分别而显示,以此等显示甚深等相之非凡夫行境之佛法,以此等之宣说,如来等被正确赞叹。
Aparo nayo – yathā ucchedavādīhi diṭṭhigatikehi uttaruttarabhavadassīhi aparabhavadassīnaṃ tesaṃ vādapaṭisedhavasena sakasakavādā patiṭṭhāpitā, tathāyevāyaṃ desanā katāti purimadesanāhi imissā desanāya pavattibhedo na codetabbo, evañca katvā arūpabhavabhedavasena ucchedavādo catudhā vibhajitvā viya kāmarūpabhavabhedavasenāpi anekadhā vibhajitvāyeva vattabbo, evaṃ sati bhagavatā vuttasattakato bahutarabhedo ucchedavādo āpajjatīti, atha vā paccekaṃ kāmarūpabhavabhedavasena viya arūpabhavavasenāpi na vibhajitvā vattabbo, evampi sati bhagavatā vuttasattakato appatarabhedova ucchedavādo āpajjatīti ca evaṃpakārāpi codanā anavakāsā eva hoti. Diṭṭhigatikānañhi yathābhimataṃ desanā pavattāti.
另一理:如断灭论者之见趣者,见更上之有,为破斥不见后有者之彼等论,建立各自之论,如是作此说示,前说示与此说示之进行差别不应被责难,如是作时,如以无色有之差别将断灭论分为四种,亦应以欲有与色有之差别分为多种而说,如是时,断灭论成为比世尊所说七种更多之差别,或者,各别如以欲有与色有之差别,亦不应以无色有之方式分别而说,如是时,断灭论成为比世尊所说七种更少之差别,如是种类之责难亦无机会。因说示随见趣者之所欲而进行。
§85
85.Mātāpitūnaṃ etanti taṃsambandhanato etaṃ mātāpitūnaṃ santakanti attho. Sukkasoṇitanti pitu sukkaṃ, mātu soṇitañca, ubhinnaṃ vā sukkasaṅkhātaṃ soṇitaṃ. Mātāpettiketi nimitte cetaṃ bhummaṃ. Itīti imehi tīhi padehi. ‘‘Rūpakāyavasenā’’ti avatvā ‘‘rūpakāyasīsenā’’ti vadanto arūpampi tesaṃ ‘‘attā’’ti gahaṇaṃ ñāpeti. Iminā pakārena itthanti āha ‘‘evameke’’ti. Evaṃ-saddo hettha idamattho, iminā pakārenāti attho. Eketi ekacce, aññe vā.
「父母之此」者,因与彼等相关,此为父母所有之义。「精血」者,父之精,母之血,或二者名为精之血。「父母所生」者,此为处格。「以此」者,以此三词。不说「以色身之方式」而说「以色身为首」,显示彼等亦执取无色为『我』。以此方式如是,故说「如是某些」。「如是」之词于此有此义,以此方式之义。「某些」者,某些人,或其他。
§86
86. Manussānaṃ pubbe gahitattā, aññesañca asambhavato ‘‘kāmāvacaro’’ti ettha chakāmāvacaradevapariyāpannoti attho. Kabaḷīkāro cettha yathāvuttasudhāhāro.
因前已取人,其他不可能,故「欲界」于此,包摄六欲界天之义。「段食」于此为如所说之甘露食。
§87
87.Jhānamanenanibbattoti ettha yaṃ vattabbaṃ, taṃ heṭṭhā vuttameva. Mahāvayavo aṅgo, tattha visuṃ pavatto paccaṅgo, sabbehi aṅgapaccaṅgehi yutto tathā. Tesanti cakkhusotindriyānaṃ. Itaresanti ghānajivhākāyindriyānaṃ. Tesampi indriyānaṃ saṇṭhānaṃ purisavesavaseneva veditabbaṃ. Tathā hi aṭṭhakathāsu vuttaṃ ‘‘samānepi tattha ubhayaliṅgābhāve purisasaṇṭhānāva tattha brahmāno, na itthisaṇṭhānā’’ti.
「以禅那而生」,于此应说者,于下已说。「大肢体」为肢,于彼分别进行为支分,具足一切肢与支分,如是。「彼等」者,眼耳根。「其余」者,鼻舌身根。彼等根之形状亦应以男子相而知。如是于诸注疏中说:『虽相同,于彼二性不存在时,于彼唯男子形状之梵天,非女子形状』。
§88-92
88-92.Ākāsānañcāyatana-saddo idha bhaveyevāti āha ‘‘ākāsānañcāyatanabhava’’nti. Etthāha – yuttaṃ tāva purimesu tīsu vādesu ‘‘kāyassa bhedā’’ti vattuṃ pañcavokārabhavapariyāpannaṃ attabhāvamārabbha pavattattā tesaṃ vādānaṃ, catuvokārabhavapariyāpannaṃ pana attabhāvaṃ nissāya pavattesu catutthādīsu catūsu vādesu kasmā ‘‘kāyassa bhedā’’ti vuttaṃ. Na hi arūpīnaṃ kāyo vijjati. Yo bhedoti vucceyyāti? Saccametaṃ, rūpattabhāve pana pavattavohāreneva diṭṭhigatiko arūpattabhāvepi kāyavohāraṃ āropetvā evamāha. Lokasmiñhi dissati aññatthabhūtopi vohāro tadaññatthasamāropito yathā taṃ ‘‘sasavisāṇaṃ, khaṃ puppha’’nti. Yathā ca diṭṭhigatikā diṭṭhiyo paññapenti, tathāyeva bhagavāpi desetīti. Apica nāmakāyabhāvato phassādidhammasamūhabhūte arūpattabhāve kāyaniddeso daṭṭhabbo. Samūhaṭṭhenapi hi ‘‘kāyo’’ti vuccati ‘‘hatthikāyo assakāyo’’tiādīsu viya. Ettha ca kāmāvacaradevattabhāvādiniravasesavibhavapatiṭṭhāpakānaṃ dutiyādivādānaṃ aparantakappikabhāvo yutto hotu anāgataddhavisayattā tesaṃ vādānaṃ, kathaṃ pana diṭṭhigatikassa paccakkhabhūtamanussattabhāvāpagamapatiṭṭhāpakassa paṭhamavādassa aparantakappikabhāvo yujjeyya paccuppannaddhavisayattā tassa vādassa. Dutiyavādādīnañhi purimapurimavādasaṅgahitasseva attano anāgate taduttaribhavūpapannassa samucchedabodhanato yujjati aparantakappikatā, tathā ceva vuttaṃ ‘‘no ca kho bho ayaṃ attā ettāvatā sammā samucchinno hotī’’tiādi (dī. ni. 1.85) yaṃ pana tattha vuttaṃ ‘‘atthi kho bho añño attā’’ti, (dī. ni. 1.87) taṃ manussattabhāvādiheṭṭhimattabhāvavisesāpekkhāya vuttaṃ, na sabbathā aññabhāvato. Paṭhamavādassa pana anāgate taduttaribhavūpapannassa attano samucchedabodhanābhāvato , ‘‘atthi kho bho añño attā’’ti ettha aññabhāvena aggahaṇato ca na yujjateva aparantakappikatāti? No na yujjati idhalokapariyāpannattepi paṭhamavādavisayassa anāgatakālikasseva tena adhippetattā. Paṭhamavādināpi hi idhalokapariyāpannassa attano paraṃ maraṇā ucchedo anāgatakālavaseneva adhippeto, tasmā cassa aparantakappikatāya na koci virodhoti.
「空无边处有」之语,在此应有,故说「空无边处有」。于此有言:在前三见中说「身坏后」,尚属合理,因彼等见依五蕴有所摄之自体而转起故。然于第四等四见中,彼等依四蕴有所摄之自体而转起,何故说「身坏后」?无色者实无身存在,何者可说为坏耶?此诚然。然持见者以色自体中转起之用语,将身之用语施设于无色自体,故如是说。于世间中可见,用语虽属他义,却被施设于彼他义,如「兔角」「空花」。如持见者施设诸见,世尊亦如是说。又,以名身之义,于触等法聚所成之无色自体中,应见身之指示。以聚集义故说「身」,如「象身」「马身」等。于此,第二见等建立欲界天自体等一切无余断灭,彼等见属后际论者,尚属合理,因彼等见以未来世为对象故。然持见者建立现前人自体之灭去,第一见如何属后际论者合理?因彼见以现在世为对象故。第二见等,因显示自己于未来生起之更上有,即前前见所摄者之断灭,故属后际论者合理。如是所说「然此我于此尚未完全断灭」等。然彼处所说「有另一我」者,是就人自体等下劣自体之差别而说,非从一切他有之义。第一见则无显示自己于未来生起之更上有之断灭,于「有另一我」中不以他有而取,故不合理为后际论者耶?非不合理。虽第一见之对象摄于此世间,然彼所意指者实为未来时故。持第一见者,自己摄于此世间,死后之断灭,实以未来时而意指,故彼属后际论者无任何矛盾。
Diṭṭhadhammanibbānavādavaṇṇanā现法涅槃论的注释
§93
93. Ñāṇena daṭṭhabboti diṭṭho, diṭṭho ca so sabhāvaṭṭhena dhammo cāti diṭṭhadhammo, dassanabhūtena ñāṇena upaladdhasabhāvoti attho. So pana akkhānamindriyānaṃ abhimukhībhūto visayoyevāti vuttaṃ ‘‘paccakkhadhammo vuccatī’’ti. Tattha yo anindriyavisayo, sopi supākaṭabhāvena indriyavisayo viya hotīti katvā tathā vuttanti daṭṭhabbaṃ, tenevāha ‘‘tattha tatthapaṭiladdhattabhāvassetaṃ adhivacana’’nti, tasmiṃ tasmiṃ bhave yathākammaṃ paṭilabhitabbattabhāvassa vācakaṃ padaṃ, nāmanti vā attho. Nibbānañcettha dukkhavūpasamanameva, na aggaphalaṃ, na ca asaṅkhatadhātu tesamavisayattāti āha ‘‘dukkhavūpasamana’’nti. Diṭṭhadhammanibbāne pavatto vādo etesanti diṭṭhadhammanibbānavādātipi yujjati.
「以智应见」者,已见;已见且彼法以自性义,故为见法,义为以见之性质之智所得自性。然彼唯为眼等诸根所对之境,故说「名为现前法」。于此,凡非根之境者,亦以极显明性如根之境,作如是说,应如是见。故说「此为于彼彼所得自体之同义语」,于彼彼有中随业所应得之自体之表示语,或名之义。涅槃于此唯为苦之止息,非最上果,非无为界,因非彼等之境,故说「苦之止息」。于见法涅槃中转起之见,为此等,故「见法涅槃论者」亦合理。
§94
94. Kāmanīyattā kāmā ca te anekāvayavānaṃ samūhabhāvato sattānañca bandhanato guṇā cāti kāmaguṇāti atthaṃ sandhāyāha ‘‘manāpiyarūpādīhī’’tiādi. Yāva phoṭṭhabbārammaṇañcettha ādi-saddena saṅgaṇhāti. Suṭṭhu appitoti sammā ṭhapito. Ṭhapanā cettha allīyanāti āha ‘‘allīno’’ti. Parito tattha tattha kāmaguṇesu yathāsakaṃ indriyāni cāreti gocaraṃ gaṇhāpetīti atthaṃ dassetuṃ ‘‘tesū’’tiādi vuttaṃ, tenāha ‘‘ito cito ca upanetī’’ti. Pari-saddavisiṭṭho vā idha cara-saddo kīḷāyanti vuttaṃ ‘‘palaḷatī’’tiādi [laḷati (aṭṭhakathāyaṃ)]. Palaḷatīti hi pakārena laḷati, vilāsaṃ karotīti attho. ‘‘Ettha cā’’tiādinā uttamakāmaguṇikānameva diṭṭhadhammanibbānaṃ paññapentīti dasseti. Mandhātumahārājavasavattīdevarājakāmaguṇā hi uttamatāya nidassitā, kasmāti āha ‘‘evarūpe’’tiādi.
因可爱性为欲,彼等以多支分之聚集性,及系缚有情,故为功德,含义故说「以可意色等」等。乃至触所缘,于此以「等」字摄取。善安置者,正确安立。安立于此为耽着,故说「耽着」。周遍于彼彼欲功德中,各自令诸根行于境、取境,为显此义,故说「于彼等」等,故说「从此至彼引导」。或此处以「遍」字所成之「行」字,为嬉戏,故说「嬉戏」等。「嬉戏」者,以「巴」之方式嬉戏,作娱乐之义。以「于此且」等,显示唯施设最上欲功德者之见法涅槃。曼达德大王、瓦萨瓦提天王之欲功德,以最上性而示例,何故?故说「如是」等。
§95
95.Aññathābhāvāti kāraṇe nissakkavacanaṃ. Vuttanayenāti suttapadesu desitanayena, etena sokādīnamuppajjanākāraṃ dasseti. Ñātibhogarogasīladiṭṭhibyasanehi phuṭṭhassa cetaso abbhantaraṃ nijjhāyanaṃ socanaṃ antonijjhāyanaṃ, tadeva lakkhaṇametassāti antonijjhāyanalakkhaṇo. Tasmiṃ soke samuṭṭhānahetubhūte nissitaṃ tannissitaṃ. Bhusaṃ vilapanaṃ lālappanaṃ, tannissitameva lālappanaṃ, tadeva lakkhaṇamassāti tannissitalālappanalakkhaṇo. Pasādasaṅkhāte kāye nissitassa dukkhasahagatakāyaviññāṇassa paṭipīḷanaṃ kāyapaṭipīḷanaṃ, sasambhārakathanaṃ vā etaṃ yathā ‘‘dhanunā vijjhatī’’ti tadupanissayassa vā aniṭṭharūpassa pacchā pavattanato ‘‘rūpakāyassa paṭipīḷana’’ntipi vaṭṭati. Paṭighasampayuttassa manaso vihesanaṃ manovighātaṃ. Tadeva lakkhaṇamassāti sabbattha yojetabbaṃ. Ñātibyasanādinā phuṭṭhassa paridevanāyapi asakkuṇantassa antogatasokasamuṭṭhito bhuso āyāso upāyāso. So pana cetaso appasannākāro evāti āha ‘‘visādalakkhaṇo’’ti. Sādanaṃ pasādanaṃ sādo, pasannatā. Anupasaggopi hi saddo saupasaggo viya yathāvuttassa atthassa bodhako yathā ‘‘gotrabhū’’ti. Evaṃ sabbattha. Tato vigamanaṃ visādo, appasannabhāvo.
「变异」者,于因格之离格用法。「以所说方式」者,以经文中所说之方式,以此显示愁等之生起行相。以亲属财物疾病戒见灾难所触者,心之内部思量、悲伤为内思量,彼即为其相,故为内思量相。依彼愁为生起因,所依为依彼。强烈悲泣为哀号,依彼之哀号,彼即为其相,故为依彼哀号相。依净色所成之身,苦俱行身识之逼迫为身逼迫,或此为连带说,如「以弓射」,或因不可意色为其近依,于后转起,故「色身之逼迫」亦可。与嗔相应之意之恼害为意恼害。彼即为其相,于一切处应连结。以亲属灾难等所触者,于悲泣亦无能者,内在愁所生起之强烈疲劳为忧恼。然彼唯为心之不净相,故说「失望相」。令净、令喜为净,喜悦性。无前缀之字亦如有前缀,为所说义之表示者,如「种姓至」。如是于一切处。从彼离去为失望,不喜悦性。
§96
96. Vitakkanaṃ vitakkitaṃ, taṃ panatthato vitakkova, tathā vicāritanti etthāpi, tena vuttaṃ ‘‘abhiniropanavasena pavatto vitakko’’tiādi. Etenāti vitakkavicāre parāmasitvā karaṇaniddeso, hetuniddeso vā. Tenetamatthaṃ dīpeti ‘‘khobhakarasabhāvattā vitakkavicārānaṃ taṃsahitampi jhānaṃ tehi sauppīḷanaṃ viya hotī’’ti, tenāha ‘‘sakaṇṭakaṃ [bhakaṇḍakaṃ (aṭṭhakathāyaṃ)] viya khāyatī’’ti. Oḷārikabhāvo hi vitakkavicārasaṅkhātena kaṇṭakena saha pavattakathā. Kaṇṭakasahitabhāvo ca sauppīḷanatā eva, loke hi sakaṇṭakaṃ pharusakaṃ oḷārikanti vadanti.
「寻求」为寻,然彼义为寻本身,如是「伺察」于此亦然,故说「以安置义转起之寻」等。「以此」者,取寻伺而为工具指示,或为因指示。以此显示此义「以扰乱作用自性故,寻伺相应之禅那亦如被彼等逼迫」,故说「如有刺而食」。粗重性者,与寻伺所成之刺俱行之说。有刺俱行性即为有逼迫性,于世间说有刺者为粗糙、粗重。
§97
97. Pītigataṃ pītiyeva ‘‘diṭṭhigata’’ntiādīsu (dha. sa. 381; mahāni. 12) viya gata-saddassa tabbhāvavuttito. Ayañhi saṃvaṇṇakānaṃ pakati, yadidaṃ anatthakapadaṃ, tulyādhikaraṇapadañca ṭhapetvā atthavaṇṇanā. Tathā hi tattha tattha dissati. ‘‘Yopanāti yo yādiso, (pārā. 45) nibbānadhātūti nibbāyanamatta’’nti ca ādi. Yāya nimittabhūtāya ubbilāvanapītiyā uppannāya cittaṃ ubbilāvitaṃ nāma, sāyeva ubbilāvitattaṃ bhāvavācakassa nimitte pavattanato. Iti pītiyā uppannāya eva cittassa ubbilāvanato tassa ubbilāvitabhāvo pītiyā kato nāmāti āha ‘‘ubbilabhāvakaraṇa’’nti.
「喜所成」者,喜本身,如「见所成」等中,「所成」字以彼性义。此为连声者之本性,即无义语、同格语除外之义解释。如是于彼彼处可见。「『何者』者,何种」,「『涅槃界』者,唯涅槃」等。以何相之膨胀喜生起,心名为膨胀,彼即为膨胀性,因性格语于相中转起。如是以喜生起而心膨胀,彼之膨胀性由喜所作,故说「作膨胀性」。
§98
98. Ābhujanaṃ manasikaraṇaṃ ābhogo. Sammā anukkamena, punappunaṃ vā ārammaṇassa āhāro samannāhāro. Ayaṃ pana ṭīkāyaṃ (dī. ni. ṭī. 1.98) vuttanayo – cittassa ābhuggabhāvo ārammaṇe abhinatabhāvo ābhogo. Sukhena hi cittaṃ ārammaṇe abhinataṃ hoti, na dukkhena viya apanataṃ, nāpi adukkhamasukhena viya anabhinataṃ, anapanatañcāti. Ettha ca ‘‘manuññabhojanādīsu khuppipāsādiabhibhūtassa viya kāmehi viveciyamānassa upādārammaṇapatthanāvisesato abhivaḍḍhati, manuññabhojanaṃ bhuttāvino viya pana uḷārakāmarasassa yāvadatthaṃ nicitassa sahitassa bhuttakāmatāya kāmesu pātabyatā na hoti, visayānabhigiddhanato visayehi dummociyehi jalūkā viya sayameva muccatī’’ti ca ayoniso ummujjitvā kāmaguṇasantappitatāya saṃsāradukkhavūpasamaṃ byākāsi paṭhamavādī. Kāmādīnaṃ ādīnavadassitāya, paṭhamādijhānasukhassa santabhāvadassitāya ca paṭhamādijhānasukhatittiyā saṃsāradukkhupacchedaṃ byākaṃsu dutiyādivādino. Idhāpi ucchedavādeva vuttappakāro vicāro yathāsambhavaṃ ānetvā vattabbo. Ayaṃ panettha viseso – ekasmimpi attabhāve pañca vādā labbhanti. Paṭhamavāde yadi kāmaguṇasamappito attā, evaṃ so diṭṭhadhammanibbānappatto. Dutiyādivādesu yadi paṭhamavādasaṅgahito soyeva attā paṭhamajjhānādisamaṅgī , evaṃ sati diṭṭhadhammanibbānappattoti. Teneva hi ucchedavāde viya idha pāḷiyaṃ ‘‘añño attā’’ti aññaggahaṇaṃ na kataṃ. Kathaṃ pana accantanibbānapaññāpakassa attano diṭṭhadhammanibbānavādassa sassatadiṭṭhiyā saṅgaho, na ucchedadiṭṭhiyāti? Taṃtaṃsukhavisesasamaṅgitāpaṭiladdhena bandhavimokkhena suddhassa attano sakarūpeneva avaṭṭhānadīpanato. Tesañhi tathāpaṭiladdhena kammabandhavimokkhena suddho hutvā diṭṭhadhammanibbānappatto attā sakarūpeneva avaṭṭhāsīti laddhi. Tathā hi pāḷiyaṃ ‘‘ettāvatā kho bho ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī’’ti sassatabhāvañāpakacchāyāya eva tesaṃ vādadassanaṃ katanti.
九十八、『阿布加那』者,作意也;『阿博果』者,倾向也。『萨玛』者,正确地、次第地,或者一再地;『阿哈罗』者,食;『萨玛那哈罗』者,共食也。然而,在复注中所说之理趣如下:『阿博果』者,心之倾向状态,心向所缘倾斜之状态也。因为心以乐而向所缘倾斜,不像以苦而背离,也不像以不苦不乐而既不倾向也不背离。于此,第一论者如此解说:『如同对可意食物等被饥渴等所压伏者,因从诸欲被分离而由于所缘之希求之特性而增长,然而如同已食可意食物者,因已充分积聚粗大欲味、已满足、已饱足欲故,于诸欲中无堕落性,因对境不贪着故,从难以脱离之诸境如水蛭般自行脱离』,如是不如理地浮现,因欲功德之满足性而解说轮回苦之寂灭。第二等论者们,因显示诸欲等之过患,因显示初禅等乐之寂静性,而解说以初禅等乐之满足而断除轮回苦。于此亦应如所应地引入断见等所说之方式而说明。然而此处之差别如下:即使在一个自体中,也可得五种论说。在第一论中,若自我满足于欲功德,如是彼达现法涅槃。在第二等论中,若包摄于第一论之同一自我具足初禅等,如是则达现法涅槃。正因如此,于此经文中不像断见那样作『另一自我』之别取。然而,如何施设究竟涅槃之自我的现法涅槃论者被摄入常见,而非断见耶?因为显示以获得具足彼彼乐之殊胜所得之束缚解脱,清净之自我以自相而住立。因为对于彼等,如是获得:以如是所得之业缚解脱而成为清净,达现法涅槃之自我以自相而住立。正如经文中『尊者,如是此自我达最上现法涅槃』,以显示常住性之色彩而显示彼等之论见。
‘‘Ettāvatā’’tiādinā pāḷiyatthasampiṇḍanaṃ. Tattha yāsanti yathāvuttānaṃ diṭṭhīnaṃ aniyamaniddesavacanaṃ. Tassa imā dvāsaṭṭhi diṭṭhiyo kathitāti niyamanaṃ, niyatānapekkhavacanaṃ vā etaṃ ‘‘yaṃ sandhāya vutta’’nti āgataṭṭhāne viya. Sesāti pañcapaññāsa diṭṭhiyo. Tāsu antānantikavādādīnaṃ sassatadiṭṭhisaṅgahabhāvo tattha tattha pakāsitoyeva. Kiṃ panettha kāraṇaṃ, pubbantāparantā eva diṭṭhābhinivesassa visayabhāvena dassitā, na pana tadubhayamekajjhanti? Asambhavo evettha kāraṇaṃ. Na hi pubbantāparantesu viya tadubhayavinimutte majjhante diṭṭhikappanā sambhavati tadubhayantaramattena ittarakālattā. Atha pana paccuppannattabhāvo tadubhayavemajjhaṃ, evaṃ sati diṭṭhikappanākkhamo tassa ubhayasabhāvo pubbantāparantesuyeva antogadhoti kathaṃ tadubhayamekajjhaṃ adassitaṃ siyā. Atha vā pubbantāparantavantatāya ‘‘pubbantāparanto’’ti majjhanto vuccati, sopi ‘‘pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā cā’’ti upari vadantena bhagavatā pubbantāparantehi visuṃ katvā vuttoyevāti daṭṭhabbo. Aṭṭhakathāyampi ‘‘sabbepi te pubbantāparantakappike’’ti etena sāmaññaniddesena, ekasesena vā saṅgahitoti veditabbaṃ. Aññathā hi saṅkaḍḍhitvā vuttavacanassa niravasesasaṅkaḍḍhanābhāvato anatthakatā āpajjeyyāti. Ke pana te pubbantāparantakappikāti? Ye antānantikā hutvā diṭṭhadhammanibbānavādāti evamādinā ubhayasambandhābhinivesino veditabbā.
以『如是乃至』等总摄经文之义。其中『诸』者,对所说诸见之不确定指示之语。『彼之此等六十二见已被说』者,确定之语,或者期待确定之语,如同在『依此而说』等所来之处。『其余』者,五十五见也。其中,边无边论者等之常见摄属性,已于各处阐明。然而此处何故只以前际与后际显示为见执取之境,而不显示彼二者合一耶?不可能性正是此处之理由。因为不像前际后际那样,在离彼二者之中际,见之施设不可能,因为仅是彼二者之间隔,是其余时故。或者,现在有性是彼二者之中间,如是则彼具二者之性,能为见施设,已摄入于前际后际中,如何不显示彼二者合一耶?或者,因为前际后际之限定性,『前际后际』被称为中际,彼亦应见为:由世尊于后文说『前际施设者、后际施设者、前际后际施设者』而与前际后际分别而说。在注疏中亦应知:以『一切彼等皆是前际后际施设者』此共通指示,或以省略一者而摄属。否则,因为总摄而说之语无有无余总摄性,将陷入无意义。然而,谁是彼等前际后际施设者耶?应知:成为边无边论者而为现法涅槃论者等,如是等执着于二者关联者。
§100-104
100-104.‘‘Idānī’’tiādinā appanāvacanadvayassa visesaṃ dasseti. Tattha ekajjhanti rāsikaraṇatthe nipāto. Ekadhā karotīti ekajjhantipi neruttikā, bhāvanapuṃsakañcetaṃ. Iti-saddo idamattho, iminā pakārena pucchitvā vissajjesīti attho. Ajjhāsayanti sassatucchedavasena diṭṭhijjhāsayaṃ. Tadubhayavasena hi sattānaṃ saṃkilesapakkhe duvidho ajjhāsayo. Tathā hi vuttaṃ –
一〇〇至一〇四、以『现在』等显示二种结论语之差别。其中『一合』者,为聚集义之不变词。『作为一』者,『一合』亦是词源学,此为中性之有词。『伊提』词是此义,以此方式问而答之义。『意趣』者,依常断而见之意趣。因为依彼二者,众生在杂染方面有二种意趣。正如所说:
‘‘Sassatucchedadiṭṭhi ca, khanti cevānulomikā;
『常见与断见,以及忍与随顺,
Yathābhūtañca yaṃ ñāṇaṃ, etaṃ āsayasaddita’’nti. (visuddhi. ṭī. 1.136; dī. ni. ṭī. 1.paṭhamamahāsaṅgītikathāvaṇṇanā; sārattha. ṭī. 1.paṭhamamahāsaṅgītikathāvaṇṇanā, verajjakaṇḍavaṇṇanā; vi. vi. ṭī. 1.verañjakaṇḍavaṇṇanāpi passitabbaṃ);
如实之智,此被称为意趣。』
Tañca bhagavā aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ aparimāṇe eva ñeyyavisese uppajjanavasena anekabhedabhinnampi ‘‘cattāro janā sassatavādā’’tiādinā dvāsaṭṭhiyā pabhedehi saṅgaṇhanavasena sabbaññutaññāṇena paricchinditvā dassento pamāṇabhūtāya tulāya dhārayamāno viya hotīti āha ‘‘tulāya tulayanto viyā’’ti. Tathā hi vakkhati ‘‘antojālīkatā’’tiādi (dī. ni. aṭṭha. 1.146) ‘‘sinerupādato vālukaṃ uddharanto viyā’’ti pana etena sabbaññutaññāṇato aññassa ñāṇassa imissā desanāya asakkuṇeyyataṃ dasseti paramagambhīratāvacanato.
世尊于无量世界中,对无量众生,以生起于无量所知殊胜之方式,虽有多种差别,然以『四人是常论者』等六十二种分类之摄属方式,以一切智智简别而显示,如同以成为量之秤而称量,故说『如以秤称量』。正如将说『网中所摄』等。然而以『如从须弥山足取沙』,以此显示:除一切智智外,其他智对此教说之不能性,因为显示最极甚深性。
Ettha ca ‘‘sabbe te imeheva dvāsaṭṭhiyā vatthūhi, etesaṃ vā aññatarena, natthi ito bahiddhā’’ti vacanato, pubbantakappikādittayavinimuttassa ca kassaci diṭṭhigatikassa abhāvato yāni tāni sāmaññaphalādisuttantaresu vuttappakārāni akiriyāhetukanatthikavādādīni, yāni ca issarapakatipajāpatipurisakālasabhāvaniyatiyadicchāvādādippabhedāni diṭṭhigatāni (visuddhi. 1.160-162; vibha. anuṭī. 2.194-195 vākyakhandhesu passitabbaṃ) bahiddhāpi dissamānāni, tesaṃ ettheva saṅgahato antogadhatā veditabbā. Kathaṃ? Akiriyavādo tāva ‘‘vañjho kūṭaṭṭho’’tiādinā kiriyābhāvadīpanato sassatavāde antogadho, tathā ‘‘sattime kāyā’’tiādi (dī. ni. 1.174) nayappavatto pakudhavādo, ‘‘natthi hetu natthi paccayo sattānaṃ saṃkilesāyā’’tiādi (dī. ni. 1.168) nayappavatto ahetukavādo ca adhiccasamuppannavāde. ‘‘Natthi paro loko’’tiādi (dī. ni. 1.171) nayappavatto natthikavādo ucchedavāde. Tathā hi tattha ‘‘kāyassa bhedā ucchijjatī’’tiādi (dī. ni. 1.85) vuttaṃ. Paṭhamena ādi-saddena nigaṇṭhavādādayo saṅgahitā.
于此，因经文言『彼等一切皆摄于此六十二事，或其中之一，此外别无余』，又由于不存在任何未摄于前际推想等三类之持邪见者，故于《沙门果经》等其余经典中所述之无作论、无因论、虚无论等，以及世主论、自性论、生主论、丈夫论、时间论、自然论、命定论、偶然论等各类邪见，即便在外部亦可见到，皆应知其摄于此处之内。如何？无作论，因以『孱弱者、颠顶者』等语来说明无作为，故摄于常见论之内。同样，依『此七种身体……』等方式而立的葩库达之说，以及依『众生染污无因无缘……』等方式而立的无因论，亦摄于偶然生起论之内。依『无有他世……』等方式而立的虚无论，摄于断见论之内。经中即说：『身坏之后便告断灭……』等语。以首句中之『等』字，摄取尼干陀之说等其余诸说。
Yadipi pāḷiyaṃ (dī. ni. 1.177) nāṭaputtavādabhāvena cātuyāmasaṃvaro āgato, tathāpi sattavatātikkamena vikkhepavāditāya nāṭaputtavādopi sañcayavādo viya amarāvikkhepavādesu antogadho. ‘‘Taṃ jīvaṃ taṃ sarīraṃ, aññaṃ jīvaṃ aññaṃ sarīra’’nti (dī. ni. 1.377; ma. ni. 2.122; saṃ. ni. 2.35) evaṃpakārā vādā pana ‘‘rūpī attā hoti arogo paraṃ maraṇā’’tiādivādesu saṅgahaṃ gacchanti. ‘‘Hoti tathāgato paraṃ maraṇā, atthi sattā opapātikā’’ti evaṃpakārā sassatavāde. ‘‘Na hoti tathāgato paraṃ maraṇā, natthi sattā opapātikā’’ti evaṃpakārā ucchedavāde. ‘‘Hoti ca na hoti ca tathāgato paraṃ maraṇā, atthi ca natthi ca sattā opapātikā’’ti evaṃpakārā ekaccasassatavāde. ‘‘Neva hoti na na hoti tathāgato paraṃ maraṇā, nevatthi na natthi sattā opapātikā’’ti evaṃpakārā amarāvikkhepavāde. Issarapakatipajāpatipurisakālavādā ekaccasassatavāde. Kaṇādavādo, sabhāvaniyatiyadicchāvādā ca adhiccasamuppannavāde saṅgahaṃ gacchanti. Iminā nayena suttantaresu, bahiddhā ca aññatitthiyasamaye dissamānānaṃ diṭṭhigatānaṃ imāsuyeva dvāsaṭṭhiyā diṭṭhīsu antogadhatā veditabbā. Te pana tattha tatthāgatanayena vuccamānā ganthavitthārakarā, atitthe ca pakkhandanamiva hotīti na vitthārayimha. Idha pāḷiyaṃ atthavicāraṇāya aṭṭhakathāyaṃ anuttānatthapakāsanameva hi amhākaṃ bhāroti.
虽然于巴利经文中，尼干陀子之说以四律仪戒的形式出现，然而由于其以超越七誓言之方式成为散乱说，故尼干陀子之说亦如积集论一般，摄于不死散乱论之内。而『命即是身，命异于身』等类型之主张，则摄于『死后有色而无病之自我……』等主张之内。『如来死后存在，有化生众生』等类型之主张，摄于常见论。『如来死后不存在，无有化生众生』等类型之主张，摄于断见论。『如来死后亦存在亦不存在，化生众生亦有亦无』等类型之主张，摄于部分常见论。『如来死后非存在亦非不存在，化生众生非有亦非无』等类型之主张，摄于不死散乱论。世主论、自性论、生主论、丈夫论、时间论等，摄于部分常见论。胜论派之见、自然论、命定论、偶然论等，摄于偶然生起论之内。依此方式，应知于其余经典中及外道他派教义中所见之诸邪见，皆摄于此六十二见之内。然而，若于彼彼处以所到之方式一一述说，则将增广文字，且如在不适宜之处奔跑一般，故不详加展开。于此，我等之任务乃是在注疏中，就巴利经文作义理之审察，阐明未显明之义而已。
‘‘Evamayaṃ yathānusandhivasena desanā āgatā’’ti vacanappasaṅgena suttassānusandhayo vibhajituṃ ‘‘tayo hī’’tiādimāha. Atthantaranisedhanatthañhi visesaniddhāraṇaṃ. Tattha anusandhanaṃ anusandhi, sambandhamattaṃ, yaṃ desanāya kāraṇaṭṭhena ‘‘samuṭṭhāna’’ntipi vuccati. Pucchādayo hi desanāya bāhirakāraṇaṃ tadanurūpena desanāpavattanato. Taṃsambandhopi tannissitattā kāraṇameva. Abbhantarakāraṇaṃ pana mahākaruṇādesanāñāṇādayo. Ayamattho upari āvi bhavissati. Pucchāya kato anusandhi pucchānusandhi, pucchaṃ anusandhiṃ katvā desitattā suttassa sambandho pucchāya kato nāma hoti. Pucchāsaṅkhāto anusandhi pucchānusandhītipi yujjati. Pucchānissitena hi anusandhinā tannissayabhūtā pucchāpi gahitāti. Atha vā anusandhahatīti anusandhi, pucchāsaṅkhāto anusandhi etassāti pucchānusandhi, taṃtaṃsuttapadeso. Pucchāya vā anusandhīyatīti pucchānusandhi, pucchaṃ vacanasambandhaṃ katvā desito taṃsamuṭṭhāniko taṃtaṃsuttapadesova. Ajjhāsayānusandhimhipi eseva nayo. Anusandhīyatīti anusandhi, yo yo anusandhi, anusandhino anurūpaṃ vā yathānusandhi.
因提及『如是此教说乃依随顺联系之方式而来』，为分析此经之联系，故说『有三种……』等语。凡特别指明，乃为遮止他义。其中，『联系』者，乃联结之意，即单纯的关联，以作为教说之因缘义，亦称『生起处』。问等乃教说之外因，因教说依彼等而得以运行之故；与彼等之关联，因依附于彼等，亦为其因缘。而内因则为大悲、教说之智等。此义于下文将自然显现。依问而作之联系，称为问之联系；因依问而联结所说，经典之关联便称为依问而作。将问称为联系亦可成立；盖以依问之联系，依此而立之问亦得摄取于其中。或者，『联结者』为联系，以问为联系之经典段落即为『问联系』；或者，『依问而联结』为问联系，即依问作言语之关联而说、以问为其生起处之各别经典段落。意乐联系亦同此理。『联结者』为联系，何种联系，依联系之方式，即为『如顺联系』。
Pucchāya, ajjhāsayena ca ananusandhiko ādimhi desitadhammassa anurūpadhammavasena vā tappaṭipakkhadhammavasena vā pavatto uparisuttapadeso. Tathā hi so ‘‘yena pana dhammena…pe… kakacūpamā āgatā’’tiādinā (dī. ni. aṭṭha. 1.100-104) aṭṭhakathāyaṃ vutto, yathāpāḷimayaṃ vibhāgoti dasseti ‘‘tatthā’’tiādinā. Tattha ‘‘evaṃ vutte nando gopālako bhagavantaṃ etadavocā’’ti paṭhanti, taṃ na sundaraṃ sutte tathā abhāvato. ‘‘Evaṃ vutte nandagopālakasutte bhagavantaṃ etadavocā’’ti pana paṭhitabbaṃ tasmiṃ sutte ‘‘aññataro bhikkhu bhagavantaṃ etadavocā’’ti atthassa upapattito. Idañhi saṃyuttāgamavare saḷāyatanavagge saṅgītasuttaṃ. Gaṅgāya vuyhamānaṃ dārukkhandhaṃ upamaṃ katvā saddhāpabbajite kulaputte desite nando gopālako ‘‘ahamimaṃ paṭipattiṃ pūressāmī’’ti bhagavato santike pabbajjaṃ, upasampadañca gahetvā tathāpaṭipajjamāno nacirasseva arahattaṃ patto. Tasmā ‘‘nandagopālakasutta’’nti paññāyittha. ‘‘Kiṃ nu kho bhante’’tiādīni pana aññataroyeva bhikkhu avoca. Vuttañhi tattha ‘‘evaṃ vutte aññataro bhikkhu bhagavantaṃ etadavoca ‘kiṃ nu kho bhante, orimaṃ tīra’ntiādi’’.
既非依问、亦非依意乐而联系，乃依最初所说之法，而以相应之法或以其对立之法为准，于上文经典段落中所运行者。此正如注疏中以『依彼法……乃至……锯喻之来处』等语所述，为显示此乃依巴利经文之区分，故以『于彼……』等语说明。其中，有诵本作『如是说已，难德牧牛人如此对世尊说』，然此不善，因于经中并无此文。应读作『如是说已，于难德牧牛人经中，有人如此对世尊说』，因于彼经中有『某一比库如此对世尊说』之文义可得成立之故。此乃相应部胜藏六处品中之结集经。以在恒河中漂流之木块为喻，为具信出家之良家子弟说法后，难德牧牛人生起『我当圆满此修行』之念，于世尊处出家受达上，如是修行，不久即证得阿拉汉果，故此经即以『难德牧牛人经』而知名。而『大德，究竟是什么……』等语，则是某一比库所说。彼处确有记载：『如是说已，某一比库如此对世尊说：「大德，究竟是此岸……」等语。』
Tatrāyamattho – evaṃ vutteti ‘‘sace kho bhikkhave, dārukkhandho na orimaṃ tīraṃ upagacchatī’’tiādinā gaṅgāya vuyhamānaṃ dārukkhandhaṃ upamaṃ katvā saddhāpabbajite kulaputte desite. Bhagavantaṃ etadavocāti anusandhikusalatāya ‘‘kiṃ nu kho bhante’’tiādivacanamavoca. Tathāgato hi ‘‘imissaṃ parisati nisinno anusandhi kusalo atthi, so maṃ pañhaṃ pucchissatī’’ti ettakeneva desanaṃ niṭṭhāpesi. Orimaṃ tīranti orimabhūtaṃ tīraṃ. Tathā pārimaṃ tīranti. Majjhe saṃsīdoti vemajjhe saṃsīdanaṃ nimmujjanaṃ. Thale ussādoti jalamajjhe uṭṭhite thalasmiṃ ussārito āruḷho. Manussaggāhoti manussānaṃ sambandhībhūtānaṃ, manussehi vā gahaṇaṃ. Tathā amanussaggāhoti āvaṭṭaggāhoti udakāvaṭṭena gahaṇaṃ. Antopūtīti vakkahadayādīsu apūtikassāpi guṇānaṃ pūtibhāvena abbhantaraṃpūtīti.
此处含义如下——『如是所说』者，乃以「比库们，若木段不趋近此岸」等语，以被恒河水冲流之木段为喻，对以信心出家之善家子所作开示。『向世尊如此说道』者，因其善于把握连接之机，故说出「大德，究竟是什么……」等语。如来心想：「此众中有一位善于把握连接之机者，他将向我提问」，便仅至此处而结束开示。『此岸』者，即属于此岸之岸边；『彼岸』亦同理。『沉没于中流』者，于正中央沉没、没入水中。『搁浅于旱地』者，从水中升起后，被抛置、攀附于旱地之上。『人所执取』者，即与人相关联者之执取，或指被人所执取。同理，『非人所执取』者；『漩涡所执取』者，即被水中漩涡所执取。『内部腐烂』者，即便肾、心等脏腑本身并未腐烂，然因诸功德已腐败，故称为内部腐烂。
‘‘Atha kho aññatarassa bhikkhuno’’tiādi majjhimāgamavare uparipaṇṇāsake mahāpuṇṇamasuttaṃ (ma. ni. 3.88-90) tatrāyamattho – iti kirāti ettha kira-saddo aruciyaṃ, tena bhagavato yathādesitāya attasuññatāya attano aruciyabhāvaṃ dīpeti. Bhoti dhammālapanaṃ, ambho sabhāvadhammāti attho. Yadi rūpaṃ anattā…pe… viññāṇaṃ anattā. Evaṃ satīti sapāṭhasesayojanā. Anattakatānīti attanā na katāni, anattabhūtehi vā khandhehi katāni. Kamattānaṃ phusissantīti kīdisamattabhāvaṃ phusissanti. Asati attani khandhānañca khaṇikattā tāni kammāni kaṃ nāma attānaṃ attano phalena phusissanti, ko kammaphalaṃ paṭisaṃvedissatīti vuttaṃ hoti. Tassa bhikkhuno cetoparivitakkaṃ attano cetasā ceto – pariyañāṇasampayuttena sabbaññutaññāṇasampayuttena vā aññāya jānitvāti sambandho.
「尔时某比库……」等，出自中部第三五十品之《大满月经》，其含义如下——『据说』，此处「据说」一词表示不认同，由此显示该比库对世尊所教示之无我性[Pali: attasuññatā]持不认同之态度。『友』乃呼唤法侣之语，意为「喂，本性如此之法友」。「若色是无我……乃至……识是无我」——『如此之际』，须连接后续文句方能完整。『非由自身所造』者，即非由自身所造，或由属于无我之诸蕴所造。『将触及何种自我』者，即将触及何等状态之自我。当无有自我，加之诸蕴具有刹那性时，那些业将触及名为何者之自我以赐予其自身之果报？又是谁将受用业之果报？——此乃所说之义。『以己心了知彼比库心中之思虑』——以与遍知他心智相应之智，或以与一切知智相应之智，了知、知晓——此为连接文意。
Avidvāti sutādivirahena ariyadhammassa akovidatāya apaṇḍito. Vidvāti hi paṇḍitādhivacanaṃ vidati jānātīti katvā. Avijjāgatoti avijjāya upagato, ariyadhamme avinītatāya appahīnāvijjoti attho. Taṇhādhipateyyena cetasāti ‘‘yadi ahaṃ nāma koci natthi, evaṃ sati mayā katassa kammassa phalaṃ ko paṭisaṃvedeti, sati pana tasmiṃ siyā kammaphalūpabhogo’’ti taṇhādhipatito āgatena attavādupādānasahagatena cetasā. Atidhāvitabbanti atikkamitvā dhāvitabbaṃ. Idaṃ vuttaṃ hoti – khaṇikattepi saṅkhārānaṃ yasmiṃ santāne kammaṃ kataṃ, tattheva phalūpapattito dhammapuñjamattasseva siddhe kammaphalasambandhe ekattanayaṃ micchā gahetvā ekena kārakavedakabhūtena bhavitabbaṃ, aññathā kammakammaphalānamasambandho siyāti attattaniyasuññatāpakāsanaṃ satthusāsanaṃ atikkamitabbaṃ maññeyyāti. Idāni anatidhāvitabbataṃ vibhāvetuṃ ‘‘taṃ kiṃ maññathā’’tiādimāha.
「无智者」,谓因远离经等故,于圣法无善巧,故为愚者。「智者」者,乃智者之同义语,以「知者、了知者」之义而说。「为无明所缚者」,谓为无明所到达,义为:因于圣法未受训练故,未断无明。「以渴爱为主之心」者,谓以如是之心:「若我实无有任何人,如是则谁受用我所作业之果?然若有彼,则应有业果之受用」,如是以渴爱为主而来、与我见取相应之心。「应超越而行」者,谓应超越而行。此所说之义为:虽诸行为刹那性,然于造业之相续中,正于彼处有果之生起故,仅法聚之业果关系成立,却错误执取一性之理,认为应以一造作者、受者而有,否则业与业果应无关系,故应认为应超越显示无我性之导师教法。今为阐明不应超越性,故说「汝等于此作何想」等。
Upari desanāti desanāsamuṭṭhānadhammadīpikāya heṭṭhimadesanāya upari pavattitā desanā. Desanāsamuṭṭhānadhammassa anurūpapaṭipakkhadhammappakāsanavasena duvidhesu yathānusandhīsu anurūpadhammappakāsanavasena yathānusandhidassanametaṃ ‘‘upari cha abhiññā āgatā’’ti. Tadavasesaṃ pana sabbampi paṭipakkhadhammappakāsanavasena. Majjhimāgamavare mūlapaṇṇāsakeyeva cetāni suttāni. Kilesenāti ‘‘lobho cittassa upakkileso’’tiādinā kilesavasena. Bhaṇḍanenāti vivādena. Akkhantiyāti kopena. Kakacūpamāti kharapantiupamā. Imasmimpīti pi-saddo apekkhāyaṃ ‘‘ayampi pārājiko’’tiādīsu (vi. 1.72-73, 167, 171, 195, 197) viya, sampiṇḍane vā, tena yathā vatthasuttādīsu paṭipakkhadhammappakāsanavasena yathānusandhi , evaṃ imasmimpi brahmajāleti apekkhanaṃ, sampiṇḍanaṃ vā karoti. Tathā hi niccasārādipaññāpakānaṃ diṭṭhigatānaṃ vasena uṭṭhitāyaṃ desanā niccasārādisuññatāpakāsanena niṭṭhāpitāti. ‘‘Tenā’’tiādinā yathāvuttasaṃvaṇṇanāya guṇaṃ dasseti.
「上述之教说」者,谓于显示教说所生法之下述教说之上所说之教说。于显示教说所生法之相应与相违法之二种随顺中,依显示相应法之随顺而见,此即「上述六神通已来」。然其余一切皆依显示相违法。于中部之根本五十经篇中有此等诸经。「以烦恼」者,依「贪为心之随烦恼」等所说之烦恼。「以争论」者,以诤论。「以不堪忍」者,以忿怒。「锯喻」者,粗锯之喻。「于此亦」者,「亦」字用于期待,如「此亦为巴拉基咖」等中,或用于合集,以此如于衣经等中依显示相违法之随顺,如是于此梵网经中亦作期待或合集。如是此教说依显示常恒实体等见之诸见而起,以显示常恒实体等之空性而完成。以「以此」等显示如所说之赞叹之功德。
Paritassitavipphanditavāravaṇṇanā焦躁动摇段的注释
§105-117
105-117.Mariyādavibhāgadassanatthanti diṭṭhigatikānaṃ taṇhādiṭṭhiparāmāsassa tathāgatānaṃ jānanapassanena, sassatādimicchādassanassa ca sammādassanena saṅkarābhāva-vibhāgappakāsanatthaṃ. Taṇhādiṭṭhiparāmāsoyeva tesaṃ, na tu tathāgatānamiva yathābhūtaṃ jānanapassanaṃ. Taṇhādiṭṭhivipphandanamevetaṃ micchādassanavedayitaṃ, na tu sotāpannassa sammādassanavedayitamiva niccalanti ca hi imāya desanāya mariyādavibhāgaṃ dasseti. Tena vakkhati ‘‘yena diṭṭhiassādena…pe… taṃ vedayita’’nti, ‘‘diṭṭhisaṅkhātena ceva…pe… dassetī’’ti ca. ‘‘Tadapī’’ti vuttattā yena somanassajātā paññapentīti attho labbhatīti dassetuṃ ‘‘yenā’’tiādi vuttaṃ. Sāmatthiyato hi avagatatthassevettha ta-saddena parāmasanaṃ. Diṭṭhiassādenāti diṭṭhiyā paccayabhūtena assādena. ‘‘Diṭṭhisukhenā’’tiādi tasseva vevacanaṃ. Ajānantānaṃ apassantānaṃ tesaṃ bhavantānaṃ samaṇabrāhmaṇānaṃ tadapi vedayitaṃ taṇhāgatānaṃ vedayitanti sambandho.
「为显示界限之分别」者,为显示诸见者之渴爱见执取与诸如来之如实知见,及常见等邪见与正见之无混杂、有分别之义。彼等唯有渴爱见执取,而非如诸如来之如实知见。此邪见所受用者唯是渴爱见之动摇,而非如预流者之正见所受用者为不动。以此教说显示界限之分别。故将说「以见之味着……乃至……彼所受用」,及「以名为见……乃至……显示」。因说「彼亦」故,为显示得「以何而施设喜类」之义,故说「以何」等。实以能力故,于此唯以「彼」字理解所执取之义。「以见之味着」者,以为见之缘之味着。「以见之乐」等为彼之异说。「不知、不见之彼等尊者沙门婆罗门,彼所受用亦为渴爱所缚者之受用」,应如是连结。
‘‘Yathābhūtadhammānaṃ sabhāva’’nti ca avisesena vuttaṃ. Na hi saṅkhatadhammasabhāvaṃ ajānanamattena micchā abhinivisanti. Sāmaññajotanā ca visese avatiṭṭhati. Tasmāyamettha visesayojanā kātabbā – ‘‘sassato attā ca loko cā’’ti idaṃ diṭṭhiṭṭhānaṃ evaṃgahitaṃ evaṃparāmaṭṭhaṃ evaṃgatikaṃ hoti evaṃabhisamparāyanti yathābhūtamajānantānaṃ apassantānaṃ atha vā yasmiṃ vedayite avītataṇhatāya evaṃdiṭṭhigataṃ upādīyati, taṃ vedayitaṃ samudayaatthaṅgamādito yathābhūtamajānantānaṃ apassantānanti. Evaṃ visesayojanāya hi yathā anāvaraṇañāṇasamantacakkhūhi tathāgatānaṃ yathābhūtamettha jānanaṃ, passanañca hoti, na evaṃ diṭṭhigatikānaṃ, atha kho tesaṃ taṇhādiṭṭhiparāmāsoyevāti imamatthaṃ imāya desanāya dassetīti pākaṭaṃ hoti. Evampi cāyaṃ desanā mariyādavibhāgadassanatthaṃ jātā.
「如实法之自性」亦无差别而说。实非仅以不知有为法自性而邪执着。共通之显示亦不住于差别。故于此应作差别之连结:「我与世间为常」,此见处如是执取、如是执着、如是趣向、如是来世,不如实知、不见者;或于何受用中以未离渴爱而执取如是见,不如实知、不见彼受用之集与灭等。以如是差别连结故,如诸如来以无障智、遍眼如实于此知、见,诸见者非如是,然彼等唯有渴爱见执取,以此教说显示此义,则成明显。如是此教说亦为显示界限分别而生。
Vedayitanti ‘‘sassato attā ca loko cā’’ti (dī. ni. 1.31) diṭṭhipaññāpanavasena pavattaṃ diṭṭhissādasukhapariyāyena vuttaṃ, tadapi anubhavanaṃ. Taṇhāgatānanti taṇhāya upagatānaṃ, pavattānaṃ vā tadeva vuttinayena vivarati ‘‘kevalaṃ…pe… vedayita’’nti. Tañca kho panetanti ca yathāvuttaṃ vedayitameva paccāmasati, tenetaṃ dīpeti – ‘‘tadapi vedayitaṃ taṇhāgatānaṃ vedayitamevā’’ti vacchinditvā ‘‘tadapi vedayitaṃ paritassitavipphanditamevā’’ti puna sambandho kātabboti. Tadapi tāva na sampāpuṇātīti heṭṭhimaparicchedena mariyādavibhāgaṃ dassetuṃ ‘‘na sotāpannassa dassanamiva niccala’’nti vuttaṃ. Dassananti ca sammādassanasukhaṃ, maggaphalasukhanti vuttaṃ hoti. Kuto cāyamattho labbhatīti eva-saddasāmatthiyato. ‘‘Paritassitavipphanditamevā’’ti hi vuttena maggaphalasukhaṃ viya avipphanditaṃ hutvā ekarūpe avatiṭṭhati, atha kho taṃ vaṭṭāmisabhūtaṃ diṭṭhitaṇhāsallānuviddhatāya sauppīḷattā vipphanditamevāti attho āpanno hoti, tenevāha ‘‘paritassitenā’’tiādi. Ayamettha aṭṭhakathāmuttako sasambandhanayo.
「受用」者,谓依「我与世间为常」之见施设而转起,以见味着乐之同义语而说,彼亦为体验。「渴爱所缚者」,谓为渴爱所到达者,或已转起者,以同样之说法方式解释「唯……乃至……受用」。「然而彼」者,「然」字回顾如所说之受用,以此显示:应截断「彼受用亦为渴爱所缚者之受用」,再连结「彼受用亦唯是怖畏动摇」。「彼亦尚且不达」者,为以下述限定显示界限分别,故说「非如预流者之见为不动」。「见」者,谓正见之乐,即道果之乐。何以得此义?以「唯」字之能力。以所说「唯是怖畏动摇」,如道果乐为不动而住于一相,然彼为轮回之饵,以见渴爱之箭所刺故,以被压迫故,唯是动摇,此义已成就,故说「以怖畏」等。此为此处注疏外之连结法。
Evaṃ visesakāraṇato dvāsaṭṭhi diṭṭhigatāni vibhajitvā idāni avisesakāraṇato tāni dassetuṃ ‘‘tatra bhikkhave’’tiādikā desanā āraddhā. Sabbesañhi diṭṭhigatānaṃ vedanā, avijjā, taṇhā ca avisiṭṭhakāraṇaṃ. Tattha tadapīti ‘‘sassataṃ attānañca lokañca paññapentī’’ti ettha yadetaṃ ‘‘sassato attā ca loko cā’’ti paññāpanahetubhūtaṃ sukhādibhedaṃ tividhampi vedayitaṃ, tadapi yathākkamaṃ dukkhasallāniccato, avisesena samudayatthaṅgamassādādīnavanissaraṇato vā yathābhūtamajānantānaṃ apassantānaṃ hoti, tato eva ca sukhādipatthanāsambhavato, taṇhāya ca upagatattā taṇhāgatānaṃ taṇhāparitassitena diṭṭhivipphanditameva diṭṭhicalanameva. ‘‘Asati attani ko vedanaṃ anubhavatī’’ti kāyavacīdvāresu diṭṭhiyā copanappattimattameva, na pana diṭṭhiyā paññapetabbo koci dhammo sassato atthīti adhippāyoti. Ekaccasassatādīsupi esa nayo.
如是以差别之因分别六十二见已,今为以无差别之因显示彼等,故开始「诸比库,于此」等之教说。实一切见之受、无明、渴爱为无差别之因。其中「彼亦」者,于「施设我与世间为常」中,此「我与世间为常」之施设因、乐等差别之三种受用,彼亦依次以苦箭之无常性,或无差别以集灭味着等之无出离性,不如实知、不见者而有,唯由此有乐等之希求生起故,又以为渴爱所到达故,为渴爱所缚者,以渴爱怖畏、以见动摇,唯是见之动摇。「我不存在时,谁体验受?」,唯是见于身语二门之施设而已,然非以见应施设任何常住之法存在,此为意趣。于一分常住等中亦此理。
Phassapaccayavāravaṇṇanā触缘段的注释
§118
118.Paramparapaccayadassanatthanti yaṃ diṭṭhiyā mūlakāraṇaṃ, tassāpi kāraṇaṃ, puna tassapi kāraṇanti evaṃ paccayaparamparadassanatthaṃ. Yena hi taṇhāparitassitena etāni diṭṭhigatāni pavattanti, tassa vedayitaṃ paccayo, vedayitassāpi phasso paccayoti evaṃ paccayaparamparavibhāvinī ayaṃ desanā. Kimatthiyaṃ pana paccayaparamparadassananti ce? Atthantaraviññāpanatthaṃ. Tena hi yathā diṭṭhisaṅkhāto paññāpanadhammo, tappaccayadhammā ca yathāsakaṃ paccayavaseneva uppajjanti, na paccayehi vinā, evaṃ paññapetabbadhammāpi rūpavedanādayo, na ettha koci sassato attā vā loko vāti evamatthantaraṃ viññāpitaṃ hoti. Taṇhādiṭṭhipariphanditaṃ tadapi vedayitaṃ diṭṭhikāraṇabhūtāya taṇhāya paccayabhūtaṃ phassapaccayā hotīti attho.
「为显缘之相续」者,为显示见之根本原因,彼之原因,又彼之原因,如是缘之相续。此教说阐明缘之相续:由渴爱所恼者生起诸见,彼所受者为缘,所受亦以触为缘,如是。此「为显缘之相续」有何义耶?为令知别义。由此,如称为见之概念法,及彼之缘法,各各唯依缘而生起,非离缘而有,如是所应施设之法——色、受等,此中无任何常住之我或世间,如是令知别义。「渴爱与见所动摇」者,彼所受亦以触为缘,触为作为见之原因之渴爱之缘故。义为:以触为缘而有。
§131
131.Tassa paccayassāti tassa phassasaṅkhātassa paccayassa. Diṭṭhivedayite diṭṭhiyā paccayabhūte vedayite, phassapadhānehi attano paccayehi nipphādetabbe. Sādhetabbe cetaṃ bhummaṃ. Balavabhāvadassanatthanti balavakāraṇabhāvadassanatthaṃ. Tathā hi vināpi cakkhādivatthūhi, sampayuttadhammehi ca kehici vedanā uppajjati, na pana kadācipi phassena vinā, tasmā phasso vedanāya balavakāraṇaṃ. Na kevalaṃ vedanāya eva, atha kho sesasampayuttadhammānampi. Sannihitopi hi visayo sace cittuppādo phusanākāravirahito hoti, na tassa ārammaṇapaccayo bhavatīti phasso sabbesampi sampayuttadhammānaṃ visesapaccayo. Tathā hi bhagavatā dhammasaṅgaṇīpakaraṇe cittuppādaṃ vibhajantena ‘‘phasso hotī’’ti phassasseva paṭhamamuddharaṇaṃ kataṃ, vedanāya pana sātisayamadhiṭṭhānapaccayo eva. ‘‘Paṭisaṃvedissantī’’ti vuttattā ‘‘tadapī’’ti etthādhikāroti āha ‘‘taṃ vedayita’’nti. Gamyamānatthassa vā-saddassa payogaṃ pati kāmacārattā, lopattā, sesattāpi ca esa na payutto. Evamīdisesu. Hoti cettha –
「彼缘之」者,彼称为触之缘。「见所受」者,为见之缘之所受,应以触为主之自己诸缘所成就。此为应成就之处格。「为显强力性」者,为显强力原因性。如是,虽离眼等所依及某些相应法,受亦生起,然无论何时非离触而有,故触为受之强力原因。非唯受,实亦为其余相应法。虽所缘现前,若心生起离触之行相,彼非为所缘缘,故触为一切相应法之特殊缘。如是,世尊于《法集论》分别心生起时,唯触首先举出「有触」,然对受则为超越之所依缘。因说「将领受」故。「彼亦」者,此处为所管辖,故说「彼所受」。或因随意,对所理解义之「瓦」声之运用,因省略,因余留,此亦不用。于如是诸处。此中有颂:「由所理解、所管辖、省略、余留,由此四因,『拉瓦』声于任何处不用。」以「如是」等显示触之强力原因性,成就彼义。其中,「落下者」者,正落下者。「柱」者,此为支撑木之同义语。
‘‘Gamyamānādhikārato, lopato sesato cāti;
「由于省略、从目的地之语境、从省略、从余下文句，
Kāraṇehi catūhipi, na katthaci ravo yutto’’ti.
以此四种理由，〔某些〕音节在任何地方均不与声音相连。」
‘‘Yathā hī’’tiādinā phassassa balavakāraṇatādassanena tadatthaṃ samattheti. Tattha patatoti patantassa. Thūṇāti upatthambhakadārussetaṃ adhivacanaṃ.
以「正如……」等语，通过显示触具有强力之因缘性，而阐明其义。其中，『正在落下者』即下坠之物。『柱』者，此乃支撑用木之称谓。
Diṭṭhigatikādhiṭṭhānavaṭṭakathāvaṇṇanā以持见者等为所依的轮转论述之注释
§144
144. Kiñcāpi imasmiṃ ṭhāne pāḷiyaṃ vedayitamanāgataṃ, heṭṭhā pana tīsupi vāresu adhikatattā, upari ca ‘‘phussa phussa paṭisaṃvedentī’’ti vakkhamānattā vedayitamevettha padhānanti āha ‘‘sabbadiṭṭhivedayitāni sampiṇḍetī’’ti. ‘‘Yepi te’’ti tattha tattha āgatassa ca pi-saddassa atthaṃ sandhāya ‘‘sampiṇḍetī’’ti vuttaṃ. Ye te samaṇabrāhmaṇā sassatavādā…pe… sabbepi te chahi phassāyatanehi phussa phussa paṭisaṃvedentīti hi vedayitakiriyāvasena taṃtaṃdiṭṭhigatikānaṃ sampiṇḍitattā vedayitasampiṇḍanameva jātaṃ. Sabbampi hi vākyaṃ kiriyāpadhānanti. Upari phasse pakkhipanatthāyāti ‘‘chahi phassāyatanehī’’ti vutte upari phasse pakkhipanatthaṃ, pakkhipanañcettha vedayitassa phassapaccayatādassanameva. ‘‘Chahi phassāyatanehi phussa phussa paṭisaṃvedentī’’ti iminā hi chahi ajjhattikāyatanehi chaḷārammaṇapaṭisaṃvedanaṃ ekantato chaphassahetukamevāti dassitaṃ hoti, tena vuttaṃ ‘‘sabbe te’’tiādi.
虽于此处圣典中所受为未来,然于下三处因有增加,于上将说「触触而领受」故,此处唯所受为主,故说「总摄一切见所受」。「凡彼」者,把握于彼彼处所来之「吉」声之义,故说「总摄」。凡彼沙门婆罗门为常住论者……乃至……彼一切以六触处触触而领受,依领受之作用,彼彼见趣者被总摄故,唯成所受之总摄。一切句以作用为主故。「为于上投入触」者,说「以六触处」时,为于上投入触,此投入唯为显示所受之触缘性。以「以六触处触触而领受」,显示以六内处领受六所缘,决定唯以六触为因,由此说「彼一切」等。
Kambojoti evaṃnāmakaṃ raṭṭhaṃ. Tathā dakkhiṇāpatho. ‘‘Sañjātiṭṭhāne’’ti iminā sañjāyanti etthāti adhikaraṇattho sañjāti-saddoti dasseti. Evaṃ samosaraṇa-saddo. Āyatana-saddopi tadubhayatthe. Āyataneti samosaraṇabhūte catumahāpathe. Nanti mahānigrodharukkhaṃ. Idañhi aṅguttarāgame pañcanipāte saddhānisaṃsasuttapadaṃ. Tattha ca seyyathāpi bhikkhave subhūmiyaṃ catumahāpathe mahānigrodho samantā pakkhīnaṃ paṭisaraṇaṃ hotī’’ti (a. ni. 5.38) tanniddeso vutto. Sati satiāyataneti satisaṅkhāte kāraṇe vijjamāne, tatra tatreva sakkhitabbataṃ pāpuṇātīti attho. Āyatanti ettha phalāni tadāyattavuttitāya pavattanti, āyabhūtaṃ vā attano phalaṃ tanoti pavattetīti āyatanaṃ, kāraṇaṃ. Sammantīti upasammanti assāsaṃ janenti. Āyatana-saddo aññesu viya na ettha atthantarāvabodhakoti āha ‘‘paṇṇattimatte’’ti, tathā tathā paññattimatteti attho. Rukkhagacchasamūhe paṇṇattimatte hi araññavohāro, araññameva ca araññāyatananti. Atthattayepīti ettha pi-saddena ākaranivāsādhiṭṭhānatthe sampiṇḍeti. ‘‘Hiraññāyatanaṃ suvaṇṇāyatana’’ntiādīsu hi ākare, ‘‘issarāyatanaṃ vāsudevāyatana’’ntiādīsu nivāse, ‘‘kammāyatanaṃ sippāyatana’’ntiādīsu adhiṭṭhāne pavattati, nissayeti attho.
「咖波迦」者,如是名之国。同样「南路」。以「『于生起处』」一词,显示「生起」一词之义为「于此生起」之依处义。如是「会合」一词。「处」一词亦于彼二义。「处」者,于会合之地,即四衢道。「树」者,大榕树。此乃《增支部》五集《信利益经》之句。于彼处说:「诸比库!譬如于善地之四衢道,大榕树周遍为诸鸟之归依处」,彼之解释已说。「于念处」者,于名为念之因存在时,于彼彼处得达可证之状态,此为义。「处」者,于此诸果以依彼而转之状态而转起,或伸展属于自己之果而使转起,故为「处」,即因。「寂静」者,近寂静,生起安息。「处」一词于此不如于其他处表示别义,故说「于施设量」,义为如是如是之施设量。于树木丛林之施设量,有森林之语,森林即「森林处」。「于三义中亦」者,以「亦」字,合并矿藏、住处、所依之义。于「金处、黄金处」等,于矿藏;于「主处、瓦苏迭瓦处」等,于住处;于「业处、工巧处」等,于所依而转起,义为依止。
Āyatanti ettha ākaronti, nivasanti, adhiṭṭhahantīti yathākkamaṃ vacanattho. Cakkhādīsu ca phassādayo ākiṇṇā, tāni ca nesaṃ vāso, adhiṭṭhānañca nissayapaccayabhāvato. Tasmā tadetampi atthattayamidha yujjatiyeva. Kathaṃ yujjatīti āha ‘‘cakkhādīsu hī’’tiādi. Phasso vedanā saññā cetanā cittanti ime phassapañcamakā dhammā upalakkhaṇavasena vuttā aññesampi taṃsampayuttadhammānaṃ āyatanabhāvato, padhānavasena vā. Tathā hi cittuppādaṃ vibhajantena bhagavatā teyeva ‘‘phasso hoti, vedanā, saññā, cetanā, cittaṃ hotī’’ti paṭhamaṃ vibhattā. Sañjāyanti tannissayārammaṇabhāvena tattheva uppattito. Samosaranti tattha tattha vatthudvārārammaṇabhāvena samosaraṇato. Tāni ca nesaṃ kāraṇaṃ tesamabhāve abhāvato. Ayaṃ pana yathāvutto sañjātidesādiattho ruḷhivaseneva tattha tattha niruḷhatāya eva pavattattāti ācariyaānandattherena vuttaṃ. Ayaṃ pana padatthavivaraṇamukhena pavatto attho – āyatanato, āyānaṃ tananato, āyatassa ca nayanato āyatanaṃ. Cakkhādīsu hi taṃtaṃdvārārammaṇā cittacetasikā dhammā sena sena anubhavanādikiccena āyatanti uṭṭhahanti ghaṭenti vāyamanti, āyabhūte ca dhamme etāni tanonti vitthārenti, āyatañca saṃsāradukkhaṃ nayanti pavattentīti. Iti iminā nayenāti ettha ādiatthena iti saddena ‘‘sotaṃ paṭiccā’’tiādipāḷiṃ saṅgaṇhāti.
「处」者,于此「开采」「住」「所依」,依次为语义。于眼等,触等充满,彼等为彼等之住处,及所依,以依止缘之状态故。是故彼此三义于此亦适合。如何适合?说「于眼等」等。触、受、想、思、心,此等以触为第五之法,以标示之方式说,因其他与彼相应之法亦有处之状态故,或以主要之方式。如是世尊分别心生起时,首先分别彼等:「有触、受、想、思、心」。「生起」者,以彼为依止与所缘之状态,于彼处生起故。「会合」者,以所依、门、所缘之状态,于彼彼处会合故。彼等为彼等之因,以彼等不存在时不存在故。然而如所说之生起处等义,仅以惯用之方式,以于彼彼处确立故而转起,此为阿阇梨阿难长老所说。然而以词义解释之方式转起之义为:以「处」故,以伸展来者故,以引导来者故为「处」。于眼等,以彼彼门与所缘,心与心所法以军队军队,以受用等作用而「来」,即起、努力、精勤,伸展属于来之法,引导来者即轮回苦而使转起。如是以此方式,于此以「等」字之初义,摄取「缘耳」等之文。
Tattha tiṇṇanti cakkhupasādarūpārammaṇacakkhuviññāṇādīnaṃ tiṇṇaṃ visayindriyaviññāṇānaṃ. Tesaṃ samāgamanabhāvena gahetabbato ‘‘phasso saṅgatī’’ti vutto. Tathā hi so ‘‘sannipātapaccupaṭṭhāno’’ti vuccati. Iminā nayena āropetvāti sambandho. Tena imamatthaṃ dasseti – yathā ‘‘cakkhuṃpaṭicca…pe… phasso’’ti (ma. ni. 1.204; 3.421, 425, 426; saṃ. ni. 2.43, 45; 2.4.61; kathā. 465) etasmiṃ sutte vijjamānesupi saññādīsu sampayuttadhammesu vedanāya padhānakāraṇabhāvadassanatthaṃ phassasīsena desanā katā, evamidhāpi ‘‘phassapaccayā vedanā’’tiādinā phassaṃ ādiṃ katvā aparantapaṭisandhānena paccayaparamparaṃ dassetuṃ ‘‘chahi phassāyatanehī’’ti ca ‘‘phussa phussā’’ti ca phassasīsena desanā katāti. Phassāyatanādīnīti ādi-saddena ‘‘phussa phussā’’ti vacanaṃ saṅgaṇhāti.
于彼「三」者,眼净色、色、眼识等三者,即境、根、识。以彼等之会合状态而取故,说「触为和合」。如是彼被称为「以会合为现起」。以此方式连结「类推」。以此显示此义:如于「缘眼……触」此经中,虽存在想等相应法,为显示受之主要因之状态,以触为首而作教说,如是于此亦以「缘触有受」等,以触为始,为显示以后际连结之缘之次第,以「以六触处」及「触已触已」,以触为首而作教说。「触处等」者,以「等」字摄取「触已触已」之语。
‘‘Kiñcāpī’’tiādinā saddamattato codanālesaṃ dassetvā ‘‘tathāpī’’tiādinā atthato taṃ pariharati. Na āyatanāni phusanti rūpānamanārammaṇabhāvato. Phasso arūpadhammo visamāno ekadesena ārammaṇaṃ analliyamānopi phusanākārena pavatto phusanto viya hotīti āha ‘‘phassova taṃ taṃ ārammaṇaṃ phusatī’’ti. Teneva so ‘‘phusanalakkhaṇo, saṅghaṭṭanaraso’’ti ca vuccati. ‘‘Chahi phassāyatanehi phussa phussā’’ti aphusanakiccānipi nissitavohārena phusanakiccāni katvā dassanameva phasse upanikkhipanaṃ nāma yathā ‘‘mañcā ghosantī’’ti. Upanikkhipitvāti hi phusanakiccāropanavasena phassasmiṃ pavesetvāti attho. Phassagatikāni katvā phassupacāraṃ āropetvāti vuttaṃ hoti. Upacāro nāma vohāramattaṃ, na tena atthasiddhi ataṃsabhāvato. Atthasijjhanako pana taṃsabhāvoyeva attho gahetabboti dassetuṃ ‘‘tasmā’’tiādimāha. Yathāhu –
以「虽然」等,显示仅从语词之诘难之痕迹后,以「然而」等,从义理遣除彼。诸处不触,以色与意所缘非所缘故。触为无色法,虽不同而以一分不执着于所缘,以触之行相而转起,如触而有,故说「唯触触彼彼所缘」。以此彼被称为「以触为相,以冲击为味」。「以六触处触已触已」,将非触之作用亦以依止之语而作为触之作用而显示,即将于触中置入,如「床鸣」。「置入」者,义为以触之作用之类推而置入于触中。说为作触之所行而类推触之用法。用法者名为仅语,非以彼成就义,以非自性故。然而成就义者,应取自性即义,为显示此,说「是故」等。如所说:
‘‘Atthañhi nātho saraṇaṃ avoca,
「义为依怙、归依,世尊所说,
Na byañjanaṃ lokahito mahesī’’ti.
非文字,利世间之大仙。」
Attano paccayabhūtānaṃ channaṃ phassānaṃ vasena cakkhusamphassajā yāva manosamphassajāti saṅkhepato chabbidhaṃ sandhāya ‘‘chaphassāyatanasambhavā vedanā’’ti vuttaṃ. Vitthārato pana –
依自己的缘所生的六触之力,从眼触所生乃至意触所生,略说为六种,故说「六触处所生之受」。然而详说则——
‘‘Phassato chabbidhāpetā, upavicārabhedato;
「从触分为六种,依寻思之差别;
Tidhā nissitato dvīhi, tidhā kālena vaḍḍhitā’’ti. –
依所依分为三种,依二种,依时增为三种」——
Aṭṭhasatapariyāye vuttanayena aṭṭhasatappabhedā. Mahāvihāravāsino cettha yathā viññāṇaṃ nāmarūpaṃ saḷāyatanaṃ , evaṃ phassaṃ, vedanañca paccayapaccayuppannampi sasantatipariyāpannaṃ dīpento vipākameva icchanti, aññe pana yathā tathā vā paccayabhāvo sati na sakkā vajjetunti sabbameva icchanti. Sāti yathāvuttappabhedā vedanā. Rūpataṇhādibhedāyāti ‘‘seṭṭhiputto brāhmaṇaputto’’ti pitunāmavasena viya ārammaṇanāmavasena vuttāya rūpataṇhā yāva dhammataṇhāti saṅkhepato chabbidhāya. Vitthārato pana –
如八百论中所说之方式,有八百种差别。大寺住者在此如同识、名色、六处,如是触与受虽是缘与缘所生,但摄于相续中而显示,唯取果报,然而其他人则认为只要有缘的关系存在,无论如何都不能舍弃,故取一切。「受」者,即如前所说之差别。「色渴爱等之差别」者,如「长者子」「婆罗门子」依父名而说,如是依所缘名而说的色渴爱乃至法渴爱,略说为六种。然而详说则——
‘‘Rūpataṇhādikā kāma-taṇhādīhi tidhā puna;
「色渴爱等,再以欲渴爱等分为三种;
Santānato dvidhā kāla-bhedena guṇitā siyu’’nti. –
依相续分为二种,依时之差别而增广」——
Evaṃ vuttaaṭṭhasatappabhedāya. Upanissayakoṭiyāti upanissayasīsena. Kasmā panettha upanissayapaccayova uddhaṭo, nanu sukhā vedanā, adukkhamasukhā ca taṇhāya ārammaṇamattaārammaṇādhipatiārammaṇūpanissayapakatūpanissayavasena catudhā paccayo, dukkhā ca ārammaṇamattapakatūpanissayavasena dvidhāti? Saccametaṃ, upanissaye eva pana taṃ sabbampi antogadhanti evamuddhaṭo. Yuttaṃ tāva ārammaṇūpanissayassa upanissayasāmaññato upanissaye antogadhatā, kathaṃ pana ārammaṇamattaārammaṇādhipatīnaṃ tattha antogadhabhāvo siyāti? Tesampi ārammaṇasāmaññato ārammaṇūpanissayena saṅgahitattā ārammaṇūpanissayavasamodhānabhūteva upanissaye eva antogadhatā hoti. Etadatthameva hi sandhāya ‘‘upanissayenā’’ti avatvā ‘‘upanissayakoṭiyā’’ti vuttaṃ. Siddhe hi satyārambho niyamāya vā hoti atthantaraviññāpanāya vāti. Evamīdisesu.
如是所说有八百种分别。「依强力缘之类」者,以强力缘为首。然而为何此处仅举出强力缘?岂非乐受与不苦不乐受对渴爱而言,依所缘、所缘增上、所缘强力缘、本性强力缘四种方式为缘,而苦受则依所缘与本性强力缘二种方式为缘耶?此诚然如是,然而一切彼等皆摄入于强力缘中,故如是举出。所缘强力缘摄入于强力缘中,由于强力缘之共性,此为合理。然而所缘与所缘增上如何能摄入于彼中耶?彼等亦由于所缘之共性,被所缘强力缘所摄,故依所缘强力缘之力而摄入于强力缘中。正是为了此义,不说「依强力缘」而说「依强力缘之类」。因为在已成就之事上,开始或为限定,或为表示其他义。如是于此等处。
Catubbidhassāti kāmupādānaṃ yāva attavādupādānanti catubbidhassa. Nanu ca taṇhāva kāmupādānaṃ, kathaṃ sāyeva tassa paccayo siyāti? Saccaṃ, purimataṇhāya pana upanissayapaccayena pacchimataṇhāya daḷhabhāvato purimāyeva taṇhā pacchimāya paccayo bhavati. Taṇhādaḷhattameva hi ‘‘kāmupādānaṃ upāyāso upakaṭṭhā’’tiādīsu viya upa-saddassa daḷhatthe pavattanato. Apica dubbalā taṇhā taṇhāyeva, balavatī taṇhā kāmupādānaṃ. Atha vā apattavisayapatthanā taṇhā tamasi corānaṃ hatthapasāraṇaṃ viya, sampattavisayaggahaṇaṃ kāmupādānaṃ corānaṃ hatthagatabhaṇḍaggahaṇaṃ viya. Appicchatāpaṭipakkhā taṇhā. Santuṭṭhitāpaṭipakkhaṃ kāmupādānaṃ. Pariyesanadukkhamūlaṃ taṇhā, ārakkhadukkhamūlaṃ kāmupādānaṃ. Ayampi tesaṃ viseso kecivādavasena ācariyadhammapālattherena (dī. ni. ṭī. 1.144) dassito purimanayasseva visuddhimagge (visuddhi. 1.144) sakavādabhāvena vuttattā.
「四种之」者,从欲取乃至我论取,四种之。然而渴爱本身即是欲取,如何彼自身能成为彼之缘耶?诚然如是,然而前渴爱依强力缘之力使后渴爱坚固,故前渴爱本身成为后渴爱之缘。渴爱之坚固性,正如「欲取、忧恼、逼迫」等处,由于「伍巴」一词在坚固义中运作。又,微弱之渴爱即是渴爱,强力之渴爱即是欲取。或者,对未得境之希求为渴爱,如盗贼在暗中伸手;对已得境之执取为欲取,如盗贼执取手中之物。渴爱是少欲之对立面。欲取是知足之对立面。渴爱是寻求苦之根源,欲取是守护苦之根源。此等之差别,依某些说法,由老师达摩波罗长老在《长部注疏》中所示,由于在《清净道论》中以自说之形式所说前述方法。
Asahajātassa upādānassa upanissayakoṭiyā, sahajātassa pana sahajātakoṭiyāti yathālābhamattho gahetabbo. Tattha asahajātā anantaraniruddhā anantarasamanantaraanantarūpanissayanatthivigatāsevanapaccayehi chadhā paccayo. Ārammaṇabhūtā pana ārammaṇamattaārammaṇādhipatiārammaṇūpanissayehi tidhā, taṃ sabbampi vuttanayena upanissayeneva saṅgahetvā ‘‘upanissayakoṭiyā’’ti vuttaṃ. Yasmā ca taṇhāya rūpādīni assādetvā kāmesu pātabyataṃ āpajjati, tasmā taṇhā kāmupādānassa upanissayakoṭiyā paccayo. Tathā rūpādibhede sammūḷho ‘‘natthi dinna’’ntiādinā (dī. ni. 1.171; ma. ni. 1.445; 2.94-95, 225; 3.91, 116, 136; saṃ. ni. 3.210; a. ni. 10.176, 217; dha. sa. 1221; vibha. 907, 925, 971) micchādassanaṃ, saṃsārato muccitukāmo asuddhimagge suddhimaggaparāmasanaṃ, khandhesu attattaniyagāhabhūtaṃ sakkāyadassanañca gaṇhāti. Tasmā itaresampi tiṇṇaṃ taṇhā upanissayakoṭiyā paccayoti daṭṭhabbaṃ. Sahajātā pana sahajātaaññamaññanissayasampayuttaatthiavigatahetuvasena sattadhā sahajātānaṃ paccayo. Tampi sabbaṃ sahajātapaccayeneva saṅgahetvā ‘‘sahajātakoṭiyā’’ti vuttaṃ.
「非俱生之取依强力缘之类」,而俱生者则依俱生之类,应随所得而取义。其中,非俱生者为无间灭者,依无间、等无间、无间强力缘、非有、离去、数习六种缘为缘。而作为所缘者,依所缘、所缘增上、所缘强力缘三种,一切彼等以所说方式仅以强力缘摄取而说「依强力缘之类」。又,由于渴爱味着色等而陷入诸欲中之堕落性,故渴爱依强力缘之类为欲取之缘。同样,对色等之分别而迷惑,以「无布施」等邪见,欲从轮回中解脱者于不净道中执取净道,于诸蕴中执取我与我所之有身见。故应见渴爱亦依强力缘之类为其余三者之缘。而俱生者,依俱生、相互依止、相应、有、不离去、因七种方式为俱生者之缘。一切彼亦仅以俱生缘摄取而说「依俱生之类」。
Bhavassāti kammabhavassa ceva upapattibhavassa ca. Tattha cetanādisaṅkhātaṃ sabbaṃ bhavagāmikammaṃ kammabhavo. Kāmabhavādinavavidho upapattibhavo. Tesu upapattibhavassa catubbidhampi upādānaṃ upapattibhavahetubhūtassa kammabhavassa kāraṇabhāvato, tassa ca sahāyabhāvūpagamanato pakatūpanissayavasena paccayo. Kammārammaṇakaraṇakāle pana kammasahajātamupādānaṃ upapattibhavassa ārammaṇavasena paccayo. Kammabhavassa pana sahajātassa sahajātamupādānaṃ sahajātaaññamaññanissayasampayuttaatthiavigatavasena ceva hetumaggavasena ca anekadhā paccayo. Asahajātassa pana anantarassa asahajātamupādānaṃ anantarasamanantaraanantarūpanissayanatthivigatāsevanavasena, itarassa ca nānantarassa pakatūpanissayavasena, sammasanādikālesu ārammaṇādivasena ca paccayo. Tattha anantarādike upanissayapaccaye, sahajātādike ca sahajātapaccaye pakkhipitvā tathāti vuttaṃ, rūpūpahārattho vā hesa anukaḍḍhanattho vā. Tena hi upanissayakoṭiyā ceva sahajātakoṭiyā cāti atthaṃ dasseti.
「有之」者,业有与生有二者。其中,一切称为思等之趣向有之业为业有。欲有等九种为生有。于彼等中,四种取对生有,由于是生有之因之业有之原因性,及由于承认彼之助伴性,依本性强力缘为缘。而在作业所缘时,与业俱生之取依所缘为生有之缘。而对业有,俱生之取依俱生、相互依止、相应、有、不离去及因、道多种方式为俱生者之缘。而对非俱生者,对无间者,非俱生之取依无间、等无间、无间强力缘、非有、离去、数习,对其余非无间者依本性强力缘,在思惟等时依所缘等为缘。其中,将强力缘等置于无间等中,将俱生缘等置于俱生等中而说「如是」,或此为摄取色之义,或为引导之义。由此显示「依强力缘之类及俱生之类」之义。
Bhavojātiyāti ettha bhavoti kammabhavo adhippeto. So hi jātiyā paccayo, na upapattibhavo. Jātiyeva hi upapattibhavoti, sā ca paṭhamābhinibbattakhandhā. Tena vuttaṃ ‘‘jātīti panettha savikārā pañcakkhandhā daṭṭhabbā’’ti, tenāyaṃ codanā nivattitā ‘‘nanu jātipi bhavoyeva, kathaṃ so jātiyā paccayo’’ti, kathaṃ panetaṃ jānitabbaṃ ‘‘kammabhavo jātiyā paccayo’’ti ce? Bāhirapaccayasamattepi kammavaseneva hīnapaṇītādivisesadassanato. Yathāha bhagavā ‘‘kammaṃ satte vibhajati yadidaṃ hīnapaṇītatāyā’’ti (ma. ni. 3.289) savikārāti nibbattivikārena savikārā, na aññehi, te ca atthato upapattibhavoyeva, so eva ca tassa kāraṇaṃ bhavitumayutto taṇhāya kāmupādānassa paccayabhāve viya purimapacchimādivisesānamasambhavato, tasmā kammabhavoyeva upapattibhavasaṅkhātāya jātiyā kammapaccayena ceva pakatūpanissayapaccayena ca paccayoti atthaṃ dassetuṃ ‘‘kammapaccayaṃ upanissayeneva saṅgahetvā upanissayakoṭiyā paccayo’’ti vuttaṃ. Yasmā pana jātiyā sati jarāmaraṇaṃ, jarāmaraṇādinā phuṭṭhassa ca bālassa sokādayo sambhavanti, nāsati, tasmā jātijarāmaraṇādīnaṃ upanissayavasena paccayoti āha ‘‘jāti…pe… paccayo’’ti vitthārato atthavinicchayassa akatattā, sahajātūpanissayasīseneva paccayavicāraṇāya ca, dassitattā, aṅgādividhānassa ca anāmaṭṭhattā ‘‘ayamettha saṅkhepo’’tiādi vuttaṃ. Mahāvisayattā paṭiccasamuppādavicāraṇāya niravasesā ayaṃ kuto laddhabbāti codanamapaneti ‘‘vitthārato’’tiādinā. ‘‘Idha panassā’’tiādinā pāḷiyampi paṭiccasamuppādakathā ekadeseneva kathitāti dasseti. Tattha idhāti imasmiṃ brahmajāle. Assāti paṭiccasamuppādassa. Payojanamattamevāti diṭṭhiyā kāraṇabhūtavedanāvasena ekadesamattaṃ payojanameva. ‘‘Mattamevā’’ti hi avadhāraṇatthe pariyāyavacanaṃ ‘‘appaṃ vassasataṃ āyu, idānetarahi vijjatī’’tiādīsu viya aññamaññatthāvabodhanavasena sapayojanattā, matta-saddo vā pamāṇe, payojanasaṅkhātaṃ pamāṇameva, na taduttarīti attho. ‘‘Matta-saddo avadhāraṇe eva-saddo sanniṭṭhāne’’tipi vadanti. Evaṃ sabbattha. Hoti cettha –
「有对生之」者,此处「有」意指业有。因为彼为生之缘,非生有。生本身即是生有,而彼即是初生起之诸蕴。故说「此处『生』者,应见为有变易之五蕴」,由此遣除此诘难「岂非生亦即是有,如何彼为生之缘」。然而如何应知「业有为生之缘」耶?即使在外缘具足时,亦唯依业而见劣胜等差别。如世尊所说「业分别有情,即此劣胜性」。「有变易」者,以生起之变易而有变易,非以其他,而彼等在义上即是生有,唯彼适合成为彼之原因,如渴爱对欲取之缘性,由于前后等差别之不可能,故为显示业有唯依业缘及本性强力缘为称为生有之生之缘之义,说「将业缘仅以强力缘摄取,依强力缘之类为缘」。然而由于有生故有老死,而触于老死等之愚者生起愁等,非无有,故说「生……乃至……为缘」,依强力缘为生老死等之缘。由于未作义之详细抉择,及由于仅依俱生强力缘之类而作缘之考察已显示,及由于支等之施设未触及,故说「此处此为略说」等。由于大范围性,遣除「缘起之考察无余从何可得」之诘难,以「详细」等。以「然而此处彼之」等,显示在此经文中亦仅以一分而说缘起之论。其中,「此处」者,在此《梵网经》中。「彼之」者,缘起之。「唯目的」者,唯以作为见之原因之受为一分之目的。「唯」者,在限定义中为同义词,如「少百岁寿,今于此时存在」等处,由于相互义之理解而有目的,「玛德」一词在量中,唯称为目的之量,非超过彼之义。或说「『玛德』一词在限定,『诶瓦』一词在确定」。如是于一切处。此处有——
‘‘Mattamevāti ekatthaṃ, mattapadaṃ pamāṇake;
「『唯』者为一义,『玛德』一词在量中;
Mattāvadhāraṇe vā, sanniṭṭhānamhi cetara’’nti.
「『于量之限定』或『于结论处,其余』」。
Ekadesenevidha pāḷiyaṃ kathitattā paṭiccasamuppādassa tathā kathane saddhiṃ udāharaṇena kāraṇaṃ dassento ‘‘bhagavā hī’’tiādimāha. Tena imamadhippāyaṃ dasseti ‘‘vaṭṭakathaṃ kathento bhagavā avijjā-taṇhā-diṭṭhīnamaññatarasīsena kathesi, tesu idha diṭṭhisīseneva kathento vedanāya diṭṭhiyā balavakāraṇattā vedanāmūlakaṃ ekadesameva paṭiccasamuppādaṃ kathesī’’ti. Etāni ca suttāni aṅguttaranikāye dasanipāte (a. ni. 10.61 vākyakhandhe) tattha purimakoṭi na paññāyatīti asukassa nāma sammāsambuddhassa, cakkavattino vā kāle avijjā uppannā, na tato pubbeti evaṃ avijjāya purimo ādimariyādo appaṭihatassa mama sabbaññutaññāṇassāpi na paññāyati tatā mariyādassa avijjamānattāti attho. Evañcetanti iminā mariyādābhāvena ayaṃ avijjā kāmaṃ vuccati. Atha ca panāti evaṃ kālaniyamena mariyādābhāvena vuccamānāpi. Idappaccayāti imasmā pañcanīvaraṇasaṅkhātapaccayā avijjā sambhavatīti evaṃ dhammaniyāmena avijjāya koṭi paññāyatīti attho. ‘‘Ko cāhāro avijjāya, ‘pañca nīvaraṇā’ tissa vacanīya’’nti (a. ni. 10.61) hi tattheva vuttaṃ, ṭīkāyaṃ pana ‘‘āsavapaccayā’’ti (dī. ni. ṭī. 1.144) āha, taṃ udāharaṇasuttena na sameti. Ayaṃ paccayo idappaccayo ma-kārassa da-kārādesavasena. Saddavidū pana ‘‘īdisassa payogassa dissanato ida-saddoyeva pakatī’’ti vadanti, ayuttamevetaṃ vaṇṇavikārādivasena nānāpayogassa dissamānattā. Yathā hi vaṇṇavikārena ‘‘amū’’ti vuttepi ‘‘asū’’ti dissati, ‘‘imesū’’ti vuttepi ‘‘esū’’ti, evamidhāpi vaṇṇavikāro ca vākye viya samāsepi labbhateva yathā ‘‘jānipati tudampatī’’ti. Kimettha vattabbaṃ, pabhinnapaṭisambhidena āyasmatā mahākaccāyanattherena vuttameva pamāṇanti daṭṭhabbaṃ.
因经中仅以一分方式说缘起,故为显示如是说之理由连同实例,乃说「世尊确实」等。由此显示此意趣:「世尊说轮转时,以无明、渴爱、见之任一为首而说。于此处仅以见为首而说,因受为见之强力因,故仅说以受为根之一分缘起。」此等经于增支部十集(增支部10.61句分)。于彼处「前际不显现」者,意为:某名正自觉者或转轮王之时无明生起,非于彼前——如是无明之前际限界,即使我无障之一切智智亦不显现,因彼限界之不存在故。「虽如是」者,以此显示虽因限界之无有而说此无明。「然而」者,虽如是以时间决定、因限界之无有而说。「此缘」者,意为:从此名为五盖之缘,无明生起——如是以法决定,无明之边际显现。于彼处确实说「何为无明之食?应说『五盖』」(增支部10.61)。然于复注说「漏缘」(长部复注1.144),彼与实例经不合。此缘[idappaccaya]者,ma音变为da音故。然通晓声明者说「因见如是用法,ida音即为本形」,此不合理,因见种种用法以音变等故。如以音变虽说「amū」,亦见「asū」;虽说「imesū」,亦见「esū」。如是于此亦,音变于复合中如于句中亦可得,如「jānipati tudampatī」。于此何须多说?应见具足无碍解之大咖吒那长老所说即为量。
Bhavataṇhāyāti bhavasaññojanabhūtāya taṇhāya. Idappaccayāti imasmā avijjāpaccayā. ‘‘Ko cāhāro bhavataṇhāya, ‘avijjā’ tissa vacanīya’’nti hi vuttaṃ. Bhavadiṭṭhiyāti sassatadiṭṭhiyā. Idappaccayāti idha pana vedanāpaccayātveva attho. Nanu diṭṭhiyo eva kathetabbā, kimatthiyaṃ pana paṭiccasamuppādakathananti anuyogenāha ‘‘tenā’’tiādi. Idaṃ vuttaṃ hoti – anulomena paṭiccasamuppādakathā nāma vaṭṭakathā, taṃ kathaneneva bhagavā ete diṭṭhigatikā yāvidaṃ micchādassanaṃ na paṭinissajjanti, tāva iminā paccayaparamparena vaṭṭeyeva nimujjantīti dassesīti. Ito bhavādito. Ettha bhavādīsu. Esa nayo sesapadadvayepi. Iminā apariyantaṃ aparāparuppattiṃ dasseti. Vipannaṭṭhāti vividhena nāsitā.
「有渴爱」者,为有结性质之渴爱。「此缘」者,从此无明缘。确实说「何为有渴爱之食?应说『无明』」。「有见」者,常见。「此缘」者,然于此处仅受缘之义。岂非应说诸见,然何故此处说缘起?以质问而说「因此」等。此所说为:顺次缘起说名为轮转说,世尊仅以说彼,显示此等执见者,只要不舍弃邪见,即以此缘之次第沉没于轮转中。从此有等。于此诸有等中。此法则于其余二句亦然。以此显示无边际、一再生起。「坏灭义」者,以种种方式破坏。
Vivaṭṭakathādivaṇṇanā出离轮转论等的注释
§145
145.Diṭṭhigatikādhiṭṭhānanti diṭṭhigatikānaṃ micchāgāhadassanavasena adhiṭṭhānabhūtaṃ, diṭṭhigatikavasena puggalādhiṭṭhānanti vuttaṃ hoti. Puggalādhiṭṭhānadhammadesanā hesā. Yuttayogabhikkhuadhiṭṭhānanti yuttayogānaṃ bhikkhūnamadhiṭṭhānabhūtaṃ, bhikkhuvasena puggalādhiṭṭhānanti vuttaṃ hoti. Vivaṭṭanti vaṭṭato vigataṃ. ‘‘Yehī’’tiādinā diṭṭhigatikānaṃ micchādassanassa kāraṇabhūtāya vedanāya paccayabhūtaṃ heṭṭhā vuttameva phassāyatanamidha gahitaṃ desanākusalena bhagavatāti dasseti. Vedanākammaṭṭhāneti ‘‘vedanānaṃ samudaya’’ntiādikaṃ imaṃ pāḷiṃ sandhāya vuttaṃ. Kiñcimattameva visesoti āha ‘‘yathā panā’’tiādi. Nti ‘‘phassasamudayā, phassanirodhā’’ti vuttaṃ kāraṇaṃ. ‘‘Āhārasamudayā’’tiādīsu kabaḷīkāro āhāro veditabbo. So hi ‘‘kabaḷīkāro āhāro imassa kāyassa āhārapaccayena paccayo’’ti (paṭṭhā. 429) paṭṭhāne vacanato kammasamuṭṭhānānampi cakkhādīnaṃ upatthambhakapaccayo hotiyeva. ‘‘Nāmarūpasamudayā’’tiādīsu vedanādikkhandhattayameva nāmaṃ. Nanu ca ‘‘nāmarūpapaccayā saḷāyatana’’nti vacanato sabbesu chasu phassāyatanesu ‘‘nāmarūpasamudayā nāmarūpanirodhā’’ icceva vattabbaṃ, atha kasmā cakkhāyatanādīsu ‘‘āhārasamudayā āhāranirodhā’’ti vuttanti? Saccametaṃ avisesena, idha pana evampi cakkhādīsu sambhavatīti visesato dassetuṃ tathā vuttanti daṭṭhabbaṃ.
「执见者之所依」者,为执见者以邪执见之方式之所依处,以执见者之方式说为人所依。此为以人为所依之法说。「相应瑜伽比库之所依」者,为相应瑜伽诸比库之所依处,以比库之方式说为人所依。「出离」者,从轮转离去。以「由彼等」等,显示世尊善巧说法,于此取前面所说之触处,即为执见者邪见之因性质之受的缘。「受业处」者,指「诸受之集」等此文而说。仅少许差别,故说「然如何」等。因说「触集、触灭」。于「食集」等中,应知段食。因彼于发趣论(发趣429)说「段食以食缘为此身之缘」,故对业生之眼等亦为支持缘。于「名色集」等中,仅受等三蕴为名。岂非因说「名色缘六处」,于一切六触处应说「名色集、名色灭」,然何故于眼处等说「食集、食灭」?此确实无差别,然于此处为以差别方式显示于眼等亦如是生起,故应见如是说。
Uttaritarajānaneneva diṭṭhigatassa jānanampi siddhanti katvā pāḷiyamanāgatepi ‘‘diṭṭhiñca jānātī’’ti vuttaṃ. Sīlasamādhipaññāyo lokiyalokuttaramissakā, vimutti pana ida heṭṭhimā phalasamāpattiyo ‘‘yāva arahattā’’ti aggaphalassa visuṃ vacanato. Paccakkhānumānena cettha pajānanā, tenevāha ‘‘bahussuto ganthadharo bhikkhu jānātī’’tiādi, yathālābhaṃ vā yojetabbaṃ. Desanā panāti ettha pana-saddo aruciyattho, tenimaṃ dīpeti – yadipi anāgāmiādayo yathābhūtaṃ pajānanti, tathāpi arahato ukkaṃsagativijānanavasena desanā arahattanikūṭena niṭṭhāpitāti. Suvaṇṇageho viya ratanamayakaṇṇikāya desanā arahattakaṇṇikāya niṭṭhāpitāti attho. Ettha ca ‘‘yato kho…pe… pajānātī’’ti etena dhammassa niyyānikabhāvena saddhiṃ saṅghassa suppaṭipattiṃ dasseti, teneva aṭṭhakathāyaṃ ‘‘ko evaṃ jānātīti? Khīṇāsavo jānāti, yāva āraddhavipassako jānātī’’ti paripuṇṇaṃ katvā bhikkhusaṅgho dassito, tena yadetaṃ heṭṭhā vuttaṃ ‘‘bhikkhusaṅghavasenāpi dīpetu’’nti (dī. ni. aṭṭha. 1.8), taṃ yathārutavaseneva dīpitaṃ hotīti daṭṭhabbaṃ.
以更上之智,执见之智亦成就故,于文中即使未来亦说「知见」。戒定慧为世间出世间混合,然解脱于此处为下面诸果等至,因说「乃至阿拉汉」,最上果之别说故。于此以现量比量而了知,故说「多闻持法比库知」等,或应随所得而配合。「然说法」者,于此处pana音为不喜义,以此显示:虽不还等如实了知,然以阿拉汉最上行智之方式,说法以阿拉汉顶而完成。如金屋以宝珠顶,说法以阿拉汉顶而完成,此为义。于此「从何处……了知」,以此连同法之导出性,显示僧团之善行道。以此于注疏中说「谁如是知?漏尽者知,乃至已起观者知」,完整显示比库僧团。故前面所说「亦以比库僧团之方式显示」(长部注1.8),应见仅以如所说之方式显示。
§146
146.‘‘Desanājālavimutto diṭṭigatiko nāma natthī’’ti dassanaṃ desanāya kevalaparipuṇṇataṃ ñāpetunti veditabbaṃ. Anto jālassāti antojālaṃ, dabbapavesanavasena antojāle akatāpi tannissitavādappavesanavasena katāti antojālīkatā, anto jālassa tiṭṭhantīti vā antojālā, dabbavasena anantojālāpi tannissitavādavasena antojālā katāti antojālīkatā. Abhūtatabbhāve karāsabhūyoge vikāravācakato īpaccayo, antasarassa vā īkārādesoti saddavidū yathā ‘‘dhavalīkāro, kabaḷīkāro’’ti (saṃ. ni. 1.181), imamatthaṃ dassetuṃ ‘‘imassā’’tiādi vuttaṃ. Nissitā avasitāva hutvā ummujjamānā ummujjantīti attho. Māna-saddo cettha bhāvenabhāvalakkhaṇattho appahīnena ummujjanabhāvena puna ummujjanabhāvassa lakkhitattā, tathā ‘‘osīdantā’’tiādīsupi anta-saddo. Ummujjaneneva avuttassāpi nimujjanassa gahaṇanti dasseti ‘‘osīdantā’’tiādinā. Tattha apāyūpapattivasena adho osīdanaṃ, sampattibhavavasena uddhamuggamanaṃ. Tathā parittabhūmimahaggatabhūmivasena, diṭṭhiyā olīnatātidhāvanavasena, pubbantānudiṭṭhiaparantānudiṭṭhivasena ca yathākkamaṃ yojetabbaṃ. Pariyāpannāti antogadhā. Tabbhāvo ca tadābaddhenāti vuttaṃ ‘‘etena ābaddhā’’ti. ‘‘Na hetthā’’tiādinā yathāvuttapāḷiyā āpannatthaṃ dasseti.
「脱离说法网之执见者不存在」,应知此显示为表明说法之完全圆满。「网内」者,内于网,虽以物质进入之方式未作于网内,然以进入依彼之论之方式而作,故为网内化。或住于网内者为网内,虽以物质方式非网内,然以论之方式作为网内,故为网内化。因īpaccaya表示变化,于abhūta与tabbhāva之karāsa复合中,或anta音变为ī音,通晓声明者如「dhavalīkāro, kabaḷīkāro」(相应部1.181)。为显示此义,说「此」等。「依止」者,意为:确实依止而浮起者浮起。māna音于此处为有无之特相义,因以未舍之浮起性,再浮起性被标示。如是于「沉没」等中亦,anta音。以浮起,虽未说沉没之取,以「沉没」等显示。于彼处,以恶趣投生之方式向下沉没,以善趣有之方式向上升起。如是以小界大界之方式,以见之沉溺奔驰之方式,以前际随见后际随见之方式,应随次第配合。「包摄」者,内摄。「彼性与彼所系缚」,故说「以此系缚」。以「非于此处」等,显示如所说文之所得义。
Idāni upamāsaṃsandanamāha ‘‘kevaṭṭo viyā’’tiādinā. Ke udake vaṭṭati paricaratīti kevaṭṭo, macchabandho. Kāmaṃ kevaṭṭantevāsīpi pāḷiyaṃ vutto, so pana tadanugatikovāti tathā vuttaṃ. Dasasahassilokadhātūti jātikkhettaṃ sandhāyāha tattheva paṭivedhasambhavato, aññesañca taggahaṇeneva gahitattā. Aññatthāpi hi diṭṭhigatikā ettha pariyāpannā antojālīkatāva. Oḷārikāti pākaṭabhāvena thūlā. Tassāti parittodakassa.
今说譬喻之连结,以「如渔夫」等。『渔夫』者,于水中转动、活动者,即捕鱼者。虽然经文中也说到渔夫弟子,但因其随从于彼,故如是说。『十千世界』者,指生处领域而说,因于彼处有证悟之可能性,且其他诸处亦以摄取彼而被摄取故。于其他处,诸见行者亦被摄于此中,如被网所包裹。『粗』者,以显现性而为粗大。『彼』者,指少水。
§147
147.‘‘Sabbadiṭṭhīnaṃ saṅgahitattā’’ti etena vādasaṅgahaṇena puggalasaṅgahoti dasseti. Attano…pe… dassentoti desanākusalatāya yathāvuttesu diṭṭhigatikānaṃ ummujjananimujjanaṭṭhānabhūtesu katthacipi bhavādīsu attano anavarodhabhāvaṃ dassento. Nayantīti satte icchitaṭṭhānamāvahanti, taṃ pana tathāākaḍḍhanavasenāti āha ‘‘gīvāyā’’tiādi. ‘‘Nettisadisatāyā’’ti iminā sadisavohāraṃ, upamātaddhitaṃ vā dasseti. ‘‘Sā hī’’tiādi sadisatāvibhāvanā. Gīvāyāti ettha mahājanānanti sambandhīniddeso netīti etthāpi kammabhāvena sambajjhitabbo nī-saddassa dvikammikattā, ākhyātapayoge ca bahulaṃ sāmivacanassa kattukammatthajotakattā. Assāti anena bhagavatā, sā bhavanetti ucchinnāti sambandho. Puna appaṭisandhikabhāvāti sāmatthiyatthamāha. Jīvitapariyādāne vutteyeva hi puna appaṭisandhikabhāvo vutto nāma tasseva adassanassa padhānakāraṇattā. ‘‘Na dakkhantī’’ti ettha anāgatavacanavasena padasiddhi ‘‘yatra hi nāma sāvako evarūpaṃ ñassati vā dakkhati vā sakkhiṃ vā karissatī’’tiādīsu (pārā. 228; saṃ. ni. 2.202) viyāti dasseti ‘‘na dakkhissantī’’ti iminā. Kiṃ vuttaṃ hotīti āha ‘‘apaṇṇattikabhāvaṃ gamissantī’’ti. Apaṇṇattikabhāvanti ca dharamānakapaṇṇattiyā eva apaṇṇattikabhāvaṃ, atītapaṇṇattiyā pana tathāgatapaṇṇatti yāva sāsanantaradhānā, tato uddhampi aññabuddhuppādesu pavattati eva yathā adhunā vipassiādīnaṃ. Tathā hi vakkhati ‘‘vohāramattameva bhavissatī’’ti (dī. ni. aṭṭha. 1.147) paññāya cettha paṇṇādesoti neruttikā.
「因摄一切见故」,以此说明以摄诸论而摄诸人。「自己……乃至……示现」者,以说法善巧性,于如所说诸见行者之浮沉处所之诸有等任何处,示现自己之无障碍性。『导』者,令诸有情到达所欲之处,而彼以如是牵引之方式,故说「以颈」等。「以颈之相似性」,以此显示相似之用法,或譬喻之二次派生词。「彼实」等,是相似性之阐明。「以颈」,于此处应以业格连结「大众」之关系指示与「导」,因『尼』音有二业性,且于动词用法中,多以主格语显示作者与业之义。「彼」,以此与世尊连结,「彼有导被断」是连结。「再无结生性」,说此为能力之义。于寿命终尽时所说之再无结生性,即因不见彼为主要原因而说。「不见」,于此处以未来语之词成就,如「于彼处,声闻将知、将见、将作证」等处,以「不将见」显示。何所说耶?说「将至无施设性」。『无施设性』者,唯持续施设之无施设性,但就过去施设而言,如来施设直至教法隐没,其后于其他诸佛出现时亦现起,如今之毗婆尸等。如是将说「将唯是言说而已」。以慧于此处施设,是词源学。
Kāyoti attabhāvo, yo rūpārūpadhammasamūho. Evañhissa ambarukkhasadisatā, tadavayavānañca rūpakkhandhacakkhāyatanacakkhudhātādīnaṃ ambapakkasadisatā yujjati. Tanti kāyaṃ. Pañcapakkadvādasapakkaaṭṭhārasapakkaparimāṇāti pañcapakkaparimāṇā ekā, dvādasapakkaparimāṇā ekā, aṭṭhārasapakkaparimāṇā ekāti tividhā pakkambaphalapiṇḍī viya. Piṇḍo etassāti piṇḍī, thavako. Tadanvayānīti vaṇṭānugatāni, tenāha ‘‘taṃyeva vaṇṭaṃ anugatānī’’ti.
『身』者,自体,即色无色法之聚。如是彼之芒果树相似性,及彼诸支分之色蕴、眼处、眼界等之芒果果相似性是适当的。『彼』者,身。『五果量、十二果量、十八果量』者,五果量一种,十二果量一种,十八果量一种,如三种果串果团。『团』者,彼之团,即串。『随从彼』者,随从串,故说「随从彼串」。
Maṇḍūkakaṇṭakavisasamphassanti visavantassa bhekavisesassa kaṇṭakena, tadaññena ca visena samphassaṃ, maṇḍūkakaṇṭake vijjamānassa visassa samphassaṃ vā. Sakaṇṭako jalacārī satto idha maṇḍūko nāma, yo ‘‘pāsāṇakacchapo’’ti voharanti, tassa naṅguṭṭhe aggakoṭiyaṃ ṭhito kaṇṭakotipi vadanti. Ekaṃ visamacchakaṇṭakantipi eke. Kirāti anussavanatthe nipāto. Ettha ca vaṇṭacchede vaṇṭūpanibandhānaṃ ambapakkānaṃ ambarukkhato vicchedo viya bhavanetticchede tadupanibandhānaṃ khandhādīnaṃ santānato vicchedoti ettāvatāva pāḷiyamāgataṃ opammaṃ, tadavasesaṃ pana atthato laddhamevāti daṭṭhabbaṃ.
『蛙刺毒触』者,有毒之蛙类之刺,及彼其他之毒之触,或蛙刺中存在之毒之触。有刺之水行有情,于此名为蛙,即称为「石龟」者,彼之拇指尖端所立之刺,亦有人说。亦有人说「一种毒鱼刺」。『据说』者,传闻义之不变词。于此,如串断时,依串之诸芒果果从芒果树之断绝,有导断时,依彼之诸蕴等从相续之断绝,仅此是经文中所来之譬喻,其余则应知为从义理所得。
§148
148.Buddhabalanti buddhānaṃ ñāṇabalaṃ. Kathitasuttassa nāmāti ettha nāma-saddo sambhāvane nipāto, tena ‘‘evampi nāma kathitasuttassā’’ti vuttanayena suttassa guṇaṃ sambhāveti. Handāti vossaggatthe. Tena hi adhunāva gaṇhāpessāmi. Na papañcaṃ karissāmīti vossaggaṃ karoti.
『佛力』者,诸佛之智力。『所说经之名』,于此处『名』音是可能义之不变词,以此以「如是亦可能所说经」之所说方式,可能经之功德。『来』者,舍弃义。以此,今即将令取。不作戏论,即作舍弃。
Dhammapariyāyeti dhammadesanāsaṅkhātāya pāḷiyā. Idhatthoti diṭṭhadhammahitaṃ. Paratthoti samparāyahitaṃ, tadubhayattho vā. Bhāsitatthopi yujjati ‘‘dhammajāla’’nti ettha tantidhammassa gahitattā. Ihāti idha sāsane. Nanti nipātamattaṃ ‘‘na naṃ suto samaṇo gotamo’’tiādīsu viya. Nti dhammāti pāḷidhammā. Sabbena sabbaṃ saṅgaṇhanato atthasaṅkhātaṃ jālametthāti atthajālaṃ. Tathā dhammajālaṃ brahmajālaṃ diṭṭhijālanti etthāpi. Saṅgāmaṃ vijināti etenāti saṅgāmavijayo, saṅgāmo cettha pañcahi mārehi samāgamanaṃ abhiyujjhananti āha ‘‘devaputtamārampī’’tiādi. Atthasampattiyā hi atthajālaṃ. Byañjanasampattiyā, sīlādianavajjadhammaniddesato ca dhammajālaṃ. Seṭṭhaṭṭhena brahmabhūtānaṃ maggaphalanibbānānaṃ vibhattattā brahmajālaṃ. Diṭṭivivecanamukhena suññatāpakāsanena sammādiṭṭhiyā vibhattattā diṭṭhijālaṃ. Titthiyavādanimmaddanupāyattā anuttaro saṅgāmavijayoti evampettha atthayojanā veditabbā.
『法门』者,以名为法说之经文。『此义』者,现法利益。『彼义』者,来世利益,或二者之义。所说义亦适当,因于「法网」中摄取经法故。『于此』者,于此教法中。『那』者,仅不变词,如「未闻沙门果德玛」等处。『那帝法』者,经文法。以一切摄一切故,名为义之网,于此为义网。如是法网、梵网、见网,于此亦然。『以此战胜战斗』者,战斗胜,战斗于此是与五魔之会合、交战,故说「天子魔亦」等。以义成就故为义网。以文成就,及因说戒等无过失法故为法网。以最胜义为梵之道果涅槃之分别故为梵网。以见之分辨方式、以空性之显示、以正见之分别故为见网。以外道论之摧破方法故为无上战斗胜,如是于此处应知义之连结。
Nidānāvasānatoti ‘‘atha bhagavā anuppatto’’ti vacanasaṅkhātanidānapariyosānato. Mariyādāvadhivacanañhetaṃ. Apica nidānāvasānatoti nidānapariyosāne vuttattā nidānāvasānabhūtato ‘‘mamaṃ vā bhikkhave, pare avaṇṇaṃ bhāseyyu’’ntiādi (dī. ni. 1.5, 6) vacanato. Ābhividhiavadhivacanañhetaṃ. Idañca ‘‘avocā’’ti kiriyāsambandhanena vuttaṃ. ‘‘Nidānena ādikalyāṇa’’nti vacanato pana nidānampi nigamanaṃ viya suttapariyāpannameva. Alabbha…pe… gambhīranti sabbaññutaññāṇassa visesanaṃ.
「因缘终了」者,从名为「尔时世尊已到」之语所摄的因缘结束处。此是界限、限度之语。又,「因缘终了」者,因在因缘结束处所说,故从成为因缘终了的「诸比库,若他人说我之毁訾」等语而来。此是从始至终、限度之语。此与「说」一词以作用关联而说。然而,从「以因缘为初善」之语来看,因缘如同结论一样,确实被包含在经中。「难得……乃至……甚深」者,是一切知智的修饰语。
§149
149. Yathā anattamanā attano anatthacaratāya paramanā verimanā nāma honti, yathāha dhammarājā dhammapade,udāne ca –
如同不悦意者因自己行不利益而成为极不悦意者、怨敌,正如法王在法句与自说中所说:
‘‘Diso disaṃ yaṃ taṃ kayirā, verī vā pana verinaṃ;
「无论何人对何方所作,或怨敌对怨敌所作,
Micchāpaṇihitaṃ cittaṃ, pāpiyo naṃ tato kare’’ti. (dha. pa. 42; udā. 33);
邪向之心,比那更恶地对他作。」
Na evamime anattamanā, ime pana attano atthacaratāya attamanā nāma hontīti āha ‘‘sakamanā’’ti. Sakamanatā ca pītiyā gahitacittattāti dasseti ‘‘buddhagatāyā’’tiādinā.
这些人并非如此不悦意,这些人因自己行利益而成为悦意者,故说「自意」。而自意性是因喜所执持之心,以「对佛之」等语显示此义。
Ayaṃ pana aṭṭhakathāto aparo nayo – attamanāti samattamanā, imāya desanāya paripuṇṇamanasaṅkappāti attho. Desanāvilāso desanāya vijambhanaṃ, tañca desanākiccanipphādakaṃ sabbaññutaññāṇameva. Karavīkassa rutamiva mañjumadhurassaro yassāti karavīkarutamañjū, tena. Amatābhisekasadisenāti kāyacittadarathavūpasamakaṃ sabbasambhārābhisaṅkhataṃ udakaṃ dīghāyukatāsaṃvattanato amataṃ nāma. Tenābhisekasadisena. Brahmuno saro viya aṭṭhaṅgasamannāgato saro yassātibrahmassaro, tena. Abhinandatīti taṇhāyati, tenāha ‘‘taṇhāyampi āgato’’ti. Anekatthattā dhātūnaṃ abhinandantīti upagacchanti sevantīti atthoti āha ‘‘upagamanepī’’ti.
然而,从注疏而来的另一解释是:「悦意」者,即完全悦意,意思是以此说法而圆满意行。「说法之庄严」者,说法之展现,而那正是成就说法事业的一切知智本身。「如咖拉维咖鸟鸣之柔美」者,其声如咖拉维咖鸟之鸣声般柔美甜蜜,以此。「如甘露灌顶相似」者,平息身心热恼、具备一切资具的水,因导向长寿性故名为甘露。以与彼灌顶相似。「梵音」者,其声如梵天之声般具足八支,以此。「欢喜」者,即渴爱,故说「也来到渴爱」。因诸词根有多义,「欢喜」者,即亲近、习近之义,故说「也在亲近义中」。
Tathā abhinandantīti sampaṭicchantīti atthamāha ‘‘sampaṭicchanepī’’ti. Abhinanditvāti vuttoyevattho ‘‘anumoditvā’’ti iminā pakāsitoti sandhāya ‘‘anumodanepī’’ti vuttaṃ.
「如是欢喜」者,说「接受」之义,故说「于接受时亦」。「欢喜已」者,所说之义即以「随喜已」此语显示,关联此而说「于随喜时亦」。
Imamevatthaṃ gāthābandhavasena dassetuṃ ‘‘subhāsita’’ntiādimāha. Tattha saddato subhāsitaṃ, atthato sulapitaṃ. Sīlappakāsanena vā subhāsitaṃ, suññatāpakāsanena sulapitaṃ. Diṭṭhivibhajanena vā subhāsitaṃ, tannibbedhakasabbaññutaññāṇavibhajanena sulapitaṃ. Evaṃ avaṇṇavaṇṇanisedhanādīhipi idha dassitappakārehi yojetabbaṃ. Tādinoti iṭṭhāniṭṭhesu samapekkhanādīhi pañcahi kāraṇehi tādibhūtassa. Imassa padassa vitthāro ‘‘iṭṭhāniṭṭhe tādī, cattāvīti tādī, vantāvīti tādī’’tiādinā (mahāni. 38) mahāniddese vutto, so upari aṭṭhakathāyampi āvibhavissati. Kiñcāpi ‘‘katamañca taṃ bhikkhave’’tiādinā (dī. ni. 1.7) tattha tattha pavattāya kathetukamyatāpucchāya vissajjanavasena vuttattā idaṃ suttaṃ veyyākaraṇaṃ nāma bhavati. Byākaraṇameva hi veyyākaraṇaṃ, tathāpi pucchāvissajjanāvasena pavattaṃ suttaṃ sagāthakaṃ ce, geyyaṃ nāma bhavati. Niggāthakaṃ, ce aṅgantaraheturahitañca, veyyākaraṇaṃ nāma. Iti pucchāvissajjanāvasena pavattassāpi geyyasādhāraṇato, aṅgantaraheturahitassa ca niggāthakabhāvasseva anaññasādhāraṇato pucchāvissajjanabhāvamanapekkhitvā niggāthakabhāvameva veyyākaraṇahetutāya dassento ‘‘niggāthakattā hi idaṃ veyyākaraṇa’’nti āha.
为以偈颂方式显示此义,故说「善说」等。其中,从文字而言为善说,从义理而言为善谈。或以戒之显示为善说,以空性之显示为善谈。或以见之分别为善说,以彻知彼之一切智智之分别为善谈。如是亦应以非难与赞叹之禁止等此处应显示之方式相应。「如者」,以可喜与不可喜中平等观等五种原因而成为如者。此句之详说于大义释中以「于可喜不可喜中为如者,已吐者为如者,已离者为如者」等说,彼于后面注疏中亦将显现。虽然以「比库们,何者为彼」等于彼彼处进行之欲说之问而以答复方式说故,此经名为记说。记别即是记说,然而若以问答方式进行之经有偈颂者,则名为应颂。若无偈颂,且离其他分之因者,则名为记说。如是虽以问答方式进行亦因与应颂共通,而无偈颂性因离其他分之因故唯不与他共通,不顾问答性而唯显示无偈颂性为记说之因,故说「因无偈颂故此为记说」。
Kasmāti codanaṃ sodheti ‘‘bhaññamāneti hi vutta’’nti iminā. Ubhayasambandhapadañhetaṃ heṭṭhā, upari ca sambajjhanato. Idaṃ vuttaṃ hoti – ‘‘bhaññamāne’’ti vattamānakālavasena vuttattā na kevalaṃ suttapariyosāneyeva, atha kho dvāsaṭṭhiyā ṭhānesu akampitthāti veditabbāti. Yadevaṃ sakalepi imasmiṃ sutte bhaññamāne akampitthāti atthoyeva sambhavati, na pana tassa tassa diṭṭhigatassa pariyosāne pariyosāneti atthoti? Nāyamanuyogo katthacipi na pavisati sambhavamatteneva anuyuñjanato, ayaṃ pana attho na sambhavamatteneva vutto, atha kho desanākāle kampanākāreneva ācariyaparamparābhatena. Teneva hi ākārenāyamattho saṅgītimāruḷho, tathāruḷhanayeneva ca saṅgahakārena vuttoti niṭṭhamettha gantabbaṃ, itarathā atakkāvacarassa imassatthassa takkapariyāhatakathanaṃ anupapannaṃ siyāti. Evamīdisesu. ‘‘Dhātukkhobhenā’’tiādīsu attho mahāparinibbānasuttavaṇṇanāya (dī. ni. aṭṭha. 2.171) gahetabbo.
「为何」之诘难以「因说被说时」此语解决。因此为上下连接之句,于下与上相连故。此所说为:因以「被说时」现在时态说故,不仅于经之终结,而应知于六十二处不动摇。若如是于此经全部被说时不动摇,此义即成立,然而非于彼彼见处之终结为终结之义耶?此诘难于任何处不入,因仅以可能性诘难,然而此义非仅以可能性说,而是于说法时以震动方式由师师相传。唯以彼方式此义入于结集,以如是入之方式由结集者说,于此应达结论,否则对此不可思议之义以思议所破之说将不合理。于如是诸处,「以界之震动」等义应从大般涅槃经注疏中取。
Aparesupīti ettha pi-saddena pāramipavicayanaṃ sampiṇḍeti. Vuttañhi buddhavaṃse –
「于其他诸处亦」者,此处以「亦」字总摄波罗蜜之考察。于佛史中说:
‘‘Ime dhamme sammasato, sabhāvasarasalakkhaṇe;
「思惟此等法,自性味与相;
Dhammatejena vasudhā, dasasahassī pakampathā’’ti. (bu. vaṃ. 166);
以法之威力,大地一万界震动。」
Tathā sāsanapatiṭṭhānantaradhānādayopi. Tattha sāsanapatiṭṭhāne tāva bhagavato veḷuvanapaṭiggahaṇe, mahāmahindattherassa mahāmeghavanapaṭiggahaṇe, mahāariṭṭhattherassa vinayapiṭakasajjhāyaneti evamādīsu sāsanassa mūlāni otiṇṇānīti pītivasaṃ gatā naccantā viya ayaṃ mahāpathavī kampittha. Sāsanantaradhāne pana ‘‘aho īdisassa saddhammassa antaradhāna’’nti domanassappattā viya yathā taṃ kassapassa bhagavato sāsanantaradhāne. Vuttañhetamapadāne –
「教法住立」与「教法隐没」等亦如是。其中,首先在教法住立时,如世尊接受竹林精舍、大摩兴德长老接受大云林精舍、大阿利德长老诵习律藏等,因教法之根已深植,此大地如充满喜悦而舞动般震动。而在教法隐没时,则如悲伤「呜呼!如此正法竟隐没」般,正如咖萨巴世尊教法隐没时。因为在譬喻中说——
‘‘Tadāyaṃ pathavī sabbā, acalā sā calācalā;
「彼时此大地,不动者动摇;
Sāgaro ca sasokova, vinadī karuṇaṃ gira’’nti. (apa. 2.54.131);
大海如悲泣,发出悲哀声。」
Bodhimaṇḍūpasaṅkamaneti visākhāpuṇṇamadivase paṭhamaṃ bodhimaṇḍūpasaṅkamane. Paṃsukūlaggahaṇeti puṇṇaṃ nāma dāsiṃ pārupitvā āmakasusāne chaḍḍitassa sāṇamayapaṃsukūlassa tumbamatte pāṇe vidhunitvā mahāariyavaṃse ṭhatvā gahaṇe. Paṃsukūladhovaneti tasseva paṃsukūlassa dhovane. Kāḷakārāmasuttaṃ (a. ni. 4.24) aṅguttarāgame catukkanipāte. Gotamakasuttampi (a. ni. 3.176) tattheva tikanipāte. Vīriyabalenāti mahābhinikkhamane cakkavattisiripariccāgahetubhūtavīriyappabhāvena. Bodhimaṇḍūpasaṅkamane –
「趣向菩提座」者,在维萨卡满月日首次趣向菩提座时。「取尘堆衣」者,在裹覆名为满那的婢女后,弃于新尸林的麻制尘堆衣,抖落如拇指大的虫,立于大圣种而取之时。「洗尘堆衣」者,在洗涤该尘堆衣时。「咖拉咖拉玛经」在增支部四集。「果德玛咖经」亦在彼处三集。「以精进力」者,在大出离时,以舍弃转轮王荣耀为因之精进威力。在趣向菩提座时——
‘‘Kāmaṃ taco ca nhāru ca, aṭṭhi ca avasissatu;
「宁可皮与筋,及骨留存;
Upasussatu nissesaṃ, sarīre maṃsalohita’’nti. (ma. ni. 2.184; saṃ. ni. 2.22, 237; a. ni. 2.5; 8.13; mahāni. 196; avidūrenidānakathā);
身中肉与血,令其无余干涸。」
Vuttacaturaṅgasamannāgatavīriyānubhāvenāti yathārahamattho veditabbo. Acchariyavegābhihatāti vimhayāvahakiriyānubhāvaghaṭṭitā. Paṃsukūladhovane bhagavato puññatejenāti vadanti. Paṃsukūlaggahaṇe yathā acchariyavegābhihatāti yuttaṃ viya dissati, taṃ pana kadāci pavattattā ‘‘akālakampanenā’’ti vuttaṃ. Vessantarajātake (jā. 2.22.1655) pana pāramīpūraṇapuññatejena anekakkhattuṃ kampitattā akālakampanaṃ nāma bhavati. Sakkhinidassane kathetabbassa atthassānurūpato sakkhi viya bhavatīti vuttaṃ ‘‘sakkhibhāvenā’’ti yathā taṃ māravijayakāle (jā. aṭṭha. 1.avidūrenidānakathā). Sādhukāradānenāti pakaraṇānurūpavasena vuttaṃ yathā taṃ dhammacakkappavattanasaṅgītikālādīsu (saṃ. ni. 5.1081; mahāva. 13; paṭi. ma. 3.301).
「以具足所说四支之精进力」者,应知其义如理。「以惊奇之势所击」者,为引生惊异之作用力所触击。于尘堆衣之洗涤,有说「以世尊之福德威力」。于尘堆衣之取得,如「以惊奇之势所击」之说似为相应,然彼因偶尔发生故,说为「以非时震动」。然于韦桑德拉本生中,以圆满波罗蜜之福德威力多次震动故,有非时震动之名。于现证之说明中,为所应说之义相应故,如成为现证,说为「以现证性」,如彼魔罗胜利之时。「以善哉之给予」者,依顺应文脉而说,如彼转法轮、结集时等。
‘‘Na kevala’’ntiādinā anekatthapathavīkampanadassanamukhena imassa suttassa mahānubhāvatāyeva dassitā. Tattha jotivaneti nandavane. Tañhi sāsanassa ñāṇālokasaṅkhātāya jotiyā pātubhūtaṭṭhānattā jotivananti vuccatīti vinayasaṃvaṇṇanāyaṃ vuttaṃ. Dhammanti anamataggasuttādidhammaṃ. Pācīnaambalaṭṭhikaṭṭhānanti pācīnadisābhāge taruṇambarukkhena lakkhitaṭṭhānaṃ.
以「非仅」等,通过显示多义地震之见,唯显示此经之大威力性。其中,「光明林」者,于难德林。彼因为教法之智光所名之光明显现处故,称为光明林,此于律藏义疏中所说。「法」者,无始经等之法。「东方庵婆罗提处」者,东方方分以幼庵婆罗树所标识之处。
Evanti bhagavatā desitakālādīsu pathavīkampanamatidisati. Anekasoti anekadhā. Sayambhunā desitassa brahmajālassa yassa suttaseṭṭhassāti yojanā. Idhāti imasmiṃ sāsane. Yonisoti micchādiṭṭhippahānasammādiṭṭhisamādānādinā ñāyena upāyena paṭipajjantūti attho. Ayaṃ tāvettha aṭṭhakathāya līnatthavibhāvanā.
「如是」者,于世尊所说之时等,地震极为显现。「多种」者,以多种方式。「由自觉者所说之梵网,彼经中最胜」,应作此连结。「在此」者,在此教法中。「如理」者,以舍断邪见、受持正见等之方法、方便而行者,此为义。此为此处注疏所隐含义之阐明。
Pakaraṇanayavaṇṇanā论理方式之解释
‘‘Ito paraṃ ācariya-dhammapālena yā katā;
「从此以后,由老师达摩波罗所作;
Samuṭṭhānādihārādi-vividhatthavibhāvanā.
「生起等、持等,种种义之阐明。
Na sā amhehupekkheyyā, ayañhi tabbisodhanā;
「彼不应为我等所轻忽,此乃彼之净化;」
Tasmā tampi pavakkhāma, sotūnaṃ ñāṇavuḍḍhiyā.
因此,为了听闻者的智慧增长,我们也将阐述那个。
Ayañhi pakaraṇanayena pāḷiyā atthavaṇṇanā – pakaraṇanayoti ca tambapaṇṇibhāsāya vaṇṇanānayo. ‘‘Nettipeṭakappakaraṇe dhammakathikānaṃ yojanānayotipi vadantī’’ti abhidhammaṭīkāyaṃ vuttaṃ. Yasmā panāyaṃ desanāya samuṭṭhānapayojanabhājanesu, piṇḍatthesu ca paṭhamaṃ niddhāritesu sukarā, hoti suviññeyyā ca, tasmā –
这是以论书方式对圣典的义理解释——所谓「论书方式」者,是铜鍱岛语言的解释方法。在《阿毗达摩复注》中说:「在《导论》与《藏释》中,说法者们称之为连结方法。」因为这个教导,在起源、目的、对象与集义首先被确定之后,就容易理解且易于了知,所以——
Samuṭṭhānaṃ payojanaṃ, bhājanañcāpi piṇḍatthaṃ;
智者应先确定起源、目的、对象以及集义,然后才讲述摄颂等。
Niddhāretvāna paṇḍito, tato hārādayo saṃse.
智者应先确定起源、目的、对象以及集义,然后才讲述摄颂等。
Tattha samuṭṭhānaṃ nāma desanānidānaṃ, taṃ sādhāraṇamasādhāraṇanti duvidhaṃ, tathā sādhāraṇampi ajjhattikabāhirato. Tattha sādhāraṇaṃ ajjhattikasamuṭṭhānaṃ nāma bhagavato mahākaruṇā. Tāya hi samussāhitassa lokanāthassa veneyyānaṃ dhammadesanāya cittaṃ udapādi, taṃ sandhāya vuttaṃ ‘‘sattesu kāruññataṃ paṭicca buddhacakkhunā lokaṃ volokesī’’tiādi. Ettha ca tividhāvatthāyapi mahākaruṇāya saṅgaho daṭṭhabbo yāvadeva saddhammadesanāhatthadānehi saṃsāramahoghato sattasantāraṇatthaṃ taduppattito. Yathā ca mahākaruṇā, evaṃ sabbaññutaññāṇadasabalañāṇādayopi desanāya sādhāraṇamajjhattikasamuṭṭhānaṃ nāma. Sabbañhi ñeyyadhammaṃ tesaṃ desetabbākāraṃ, sattānaṃ āsayānusayādikañca yāthāvato jānanto bhagavā ṭhānāṭṭhānādīsu kosallena veneyyajjhāsayānurūpaṃ vicitranayadesanaṃ pavattesi. Bāhiraṃ pana sādhāraṇasamuṭṭhānaṃ dasasahassimahābrahmaparivārassa sahampatibrahmuno ajjhesanaṃ. Tadajjhesanañhi pati dhammagambhīratāpaccavekkhaṇājanitaṃ appossukkataṃ paṭippassambhetvā dhammassāmī dhammadesanāya ussāhajāto ahosi.
其中,所谓「起源」者,是教导的因缘,它有共通与不共通两种,同样地,共通的也分为内在的与外在的。其中,所谓「共通的内在起源」者,是世尊的大悲。因为被大悲所激励的世间导师,对于应被调伏者生起了说法之心,关于这点说:「出于对众生的悲悯,以佛眼观察世间」等等。在此,应当看到三种所缘的大悲也被包含在内,只是为了从轮回大洪流中救度众生,通过正法教导与布施之手,从那个生起。如同大悲一样,一切智智、十力智等也是教导的共通内在起源。因为世尊如实了知一切应知之法、应说之相、众生的意乐随眠等,以处非处等的善巧,对应被调伏者的意乐,展开了种种方式的教导。而外在的共通起源,是一万大梵天眷属与娑婆主梵天的请求。因为那个请求,法主平息了由观察法的甚深性所生的无为之心,生起了说法的热忱。
Asādhāraṇampi ajjhattikabāhirato duvidhameva. Tattha ajjhattikaṃ yāya mahākaruṇāya, yena ca desanāñāṇena idaṃ suttaṃ pavattitaṃ, tadubhayameva. Sāmaññāvatthāya hi sādhāraṇampi samānaṃ mahākaruṇādivisesāvatthāya asādhāraṇaṃ bhavati, bāhiraṃ pana asādhāraṇasamuṭṭhānaṃ vaṇṇāvaṇṇabhaṇananti aṭṭhakathāyaṃ vuttaṃ. Apica nindāpasaṃsāsu sattānaṃ veneyyāghātānandādibhāvamanāpatti. Tattha ca anādīnavadassanaṃ bāhiramasādhāraṇasamuṭṭhānameva, tathā nindāpasaṃsāsu paṭipajjanakkamassa, pasaṃsāvisayassa ca khuddakādivasena anekavidhassa sīlassa, sabbaññutaññāṇassa ca sassatādidiṭṭhiṭṭhāne, taduttari ca appaṭihatacāratāya, tathāgatassa ca katthacipi bhavādīsu apariyāpannatāya sattānamanavabodhopi bāhiramasādhāraṇasamuṭṭhānaṃ.
不共通的也同样分为内在的与外在的两种。其中,内在的是以何种大悲、以何种说法智而宣说了这部经,那两者都是。因为就共相所缘而言虽是共通的,但就大悲等的特殊所缘而言则成为不共通的。而外在的不共通起源,在注疏中说是赞叹与非难之语。此外,在毁谤与赞叹中,众生不会生起应被调伏者的恼害、欢喜等状态。其中,不见过患是外在的不共通起源,同样地,在毁谤与赞叹中,对于实践次第、赞叹对象的小戒等种种戒、一切智智在常见等邪见之处、超越那个的无碍行、如来在任何有等中都不被包含,众生的不了知也是外在的不共通起源。
Payojanampi sādhāraṇāsādhāraṇato duvidhaṃ. Tattha sādhāraṇaṃ anupādāparinibbānaṃ vimuttirasattā sabbāyapi bhagavato desanāya, tenevāha ‘‘etadatthā kathā, etadatthā mantanā’’tiādi (pari. 366) asādhāraṇaṃ pana bāhirasamuṭṭhānato vipariyāyena veditabbaṃ. Nindāpasaṃsāsu hi sattānanveneyyāghātānandādibhāvappattiādikaṃ imissā desanāya phalabhūtaṃ kāraṇabhāvena imaṃ desanaṃ payojeti. Phalañhi taduppādakasattiyā kāraṇaṃ payojeti nāma phale satiyeva tāya sattiyā kāraṇabhāvappattito. Atha vā yathāvuttaṃ phalaṃ imāya desanāya bhagavantaṃ payojetīti ācariyasāriputtattherena vuttaṃ. Yañhi desanāya sādhetabbaṃ phalaṃ, taṃ ākaṅkhitabbattā desanāya desakaṃ payojeti nāma. Apica kuhanalapanādinānāvidhamicchājīvaviddhaṃsanaṃ, dvāsaṭṭhidiṭṭhijālaviniveṭhanaṃ, diṭṭhisīsena paccayākāravibhāvanaṃ, chaphassāyatanavasena catusaccakammaṭṭhānaniddeso, sabbadiṭṭhigatānaṃ anavasesapariyādānaṃ, attano anupādāparinibbānadīpanañca payojanameva.
目的亦有二种:共通与不共通。其中,共通者为无取般涅槃,因解脱味故,此乃世尊一切教说之目的,故说『此义之说,此义之思惟』等。不共通者则应从外起之反面而知。于诽谤与赞叹中,众生之随寻、嗔恨、欢喜等状态之生起等,作为此教说之果,以因之性质使此教说有目的。果以其生起之能力使因有目的,名为『使因有目的』,因唯有果存在时,由彼能力而得因之性质故。或者,如所说之果使世尊有此教说之目的,此为老师沙利子长老所说。凡教说所应成就之果,因应希求故,名为『使说者有教说之目的』。又,破坏诈现、谄媚等种种邪命,解开六十二见网之缠结,以见为首而阐明缘之行相,以六触处为依而教示四谛业处,无余摄取一切见趣,及显示自己之无取般涅槃,此即是目的。
Bhājanaṃ pana desanādhiṭṭhānaṃ. Ye hi vaṇṇāvaṇṇanimittaanurodhavirodhavantacittā kuhanādivividhamicchājīvaniratā sassatādidiṭṭhipaṅkanimuggā sīlakkhandhādīsu aparipūrakārino abuddhaguṇavisesañāṇā veneyyā, te imissā desanāya bhājanaṃ.
容器者,教说之所依。凡心随顺违逆于美丑之相、耽于诈现等种种邪命、沉没于常见等见之泥沼、于戒蕴等未作圆满、不知佛功德殊胜智之所化者,彼等即是此教说之容器。
Piṇḍattho pana idha labbhamānapadehi, samudāyena ca suttapadena yathāsambhavaṃ saṅgahito attho. Āghātādīnaṃ akaraṇīyatāvacanena hi dassitaṃ paṭiññānurūpaṃ samaṇasaññāya niyojanaṃ, tathā khantisoraccānuṭṭhānaṃ, brahmavihārabhāvanānuyogo, saddhāpaññāsamāyogo, satisampajaññādhiṭṭhānaṃ, paṭisaṅkhānabhāvanābalasiddhi, pariyuṭṭhānānusayappahānaṃ, ubhayahitapaṭipatti, lokadhammehi anupalepo ca –
综合义者,此处以所得之文句,及以经文之总体,随其所应而摄取之义。以说不应作嗔恨等,显示了:与宣说相应之沙门想之运用,如是忍辱柔和之实行,修习梵住之致力,信慧之等持,念与正知之确立,以思惟修习力之成就,断除缠与随眠,自他二利之实践,及不为世间法所染。
Pāṇātipātādīhi paṭivirativacanena dassitā sīlavisuddhi, tāya ca hirottappasampatti, mettākaruṇāsamaṅgitā, vītikkamappahānaṃ, tadaṅgappahānaṃ, duccaritasaṃkilesappahānaṃ, viratittayasiddhi, piyamanāpagarubhāvanīyatānipphatti, lābhasakkārasilokasamudāgamo, samathavipassanānaṃ adhiṭṭhānabhāvo, akusalamūlatanukaraṇaṃ, kusalamūlaropanaṃ, ubhayānatthadūrīkaraṇaṃ, parisāsu visāradatā, appamādavihāro, parehi duppadhaṃsiyatā, avippaṭisārādisamaṅgitā ca –
以说离杀生等,显示了戒清净,由彼而成就惭愧,具足慈悲,断除违越,断除彼分,断除恶行之杂染,成就三离,生起可爱可意尊重可修习性,利养恭敬名声之获得,止观之确立性,削弱不善根,种植善根,远离二边之害,于众中无畏,住于不放逸,难为他人所欺,及具足无悔等。
‘‘Gambhīrā’’tiādivacanehi dassitaṃ gambhīradhammavibhāvanaṃ, alabbhaneyyapatiṭṭhatā, kappānamasaṅkhyeyyenāpi dullabhapātubhāvatā, sukhumenapi ñāṇena paccakkhato paṭivijjhitumasakkuṇeyyatā, dhammanvayasaṅkhātena anumānañāṇenāpi duradhigamanīyatā, passaddhasabbadarathatā, santadhammavibhāvanaṃ, sobhanapariyosānatā, atittikarabhāvo, padhānabhāvappatti, yathābhūtañāṇagocaratā, sukhumasabhāvatā, mahāpaññāvibhāvanā ca. Diṭṭhidīpakapadehi dassitā samāsato sassataucchedadiṭṭhiyo līnatātidhāvanavibhāvanaṃ, ubhayavinibandhaniddeso , micchābhinivesakittanaṃ, kummaggapaṭipattippakāsanaṃ, vipariyesaggāhañāpanaṃ, parāmāsapariggaho, pubbantāparantānudiṭṭhipatiṭṭhāpanā, bhavavibhavadiṭṭhivibhāgā, taṇhāvijjāpavatti, antavānantavādiṭṭhiniddeso, antadvayāvatāraṇaṃ, āsavoghayogakilesaganthasaṃyojanupādānavisesavibhajanañca –
以『甚深』等语,显示了:甚深法之阐明,不可得之安立性,即使以无数劫亦难得现起性,即使以微细智亦不能现前通达性,即使以称为法随观之比量智亦难以证得性,寂止一切动摇性,寂静法之阐明,美妙究竟性,不满足性,殊胜性之获得,如实智之行境性,微细自性,大慧之阐明。以显示见之文句,显示了:略说常见断见之沉溺与超越之阐明,二种系缚之教示,邪执着之宣说,邪道实践之显示,令知颠倒执取,摄取执取,前际后际随见之安立,有见无有见之分别,渴爱无明之流转,有边无边论见之教示,入于二边,及漏暴流轭结缚系取之差别分析。
Tathā ‘‘vedanānaṃ samudaya’’ntiādivacanehi dassitā catunnamariyasaccānaṃ anubodhapaṭibodhasiddhi, vikkhambhanasamucchedappahānaṃ taṇhāvijjāvigamo, saddhammaṭṭhitinimittapariggaho, āgamādhigamasampatti, ubhayahitapaṭipatti, tividhapaññāpariggaho, satisampajaññānuṭṭhānaṃ, saddhāpaññāsamāyogo, vīriyasamatānuyojanaṃ, samathavipassanānipphatti ca –
如是以『诸受之集』等语,显示了:四圣谛之随觉现觉成就,镇伏与断除之断,渴爱无明之灭去,正法住立相之摄取,教与证之成就,自他二利之实践,三种慧之摄取,念与正知之实行,信慧之等持,精进平等之致力,及止观之成就。
‘‘Ajānataṃ apassata’’nti padehi dassitā avijjāsiddhi, tathā ‘‘taṇhāgatānaṃ paritassitavipphandita’’nti padehi taṇhāsiddhi, tadubhayena ca nīvaraṇasaññojanadvayasiddhi, anamataggasaṃsāravaṭṭānupacchedo, pubbantāharaṇāparantānusandhānāni, atītapaccuppannakālavasena hetuvibhāgo, avijjātaṇhānaṃ aññamaññānativattanaṃ, aññamaññūpakāritā, paññāvimutticetovimuttīnaṃ paṭipakkhaniddeso ca –
以「不知、不见」等句所示者,为无明之成立;同样,以「渴爱所至者之战栗颤动」等句,为渴爱之成立;由此二者,则盖与结二者之成立、无始轮回流转之不断、前际之引取与后际之连结、依过去现在时而分别因、无明与渴爱之互不超越、互相助成、慧解脱与心解脱之对治说示——
‘‘Tadapi phassapaccayā’’ti padena dassitā sassatādipaññāpanassa paccayādhīnavuttitā, tena ca dhammānaṃ niccatāpaṭisedho, aniccatāpatiṭṭhāpanaṃ, paramatthato kārakādipaṭikkhepo, evaṃdhammatāniddeso, suññatāpakāsanaṃ samatthanirīha paccayalakkhaṇavibhāvanañca –
以「彼亦缘触」一句所示者,为常见等施设之依缘而转起性;由此,则诸法常性之遮止、无常性之确立、胜义上作者等之拒斥、如是法性之说示、空性之显示、平等无求、缘之相之阐明——
‘‘Ucchinnabhavanettiko’’tiādinā dassitā bhagavato pahānasampatti, vijjāvimuttivasībhāvo, sikkhattayanipphatti, nibbānadhātudvayavibhāgo, caturadhiṭṭhānaparipūraṇaṃ, bhavayoniādīsu apariyāpannatā ca –
以「已断有之引导者」等所示者,为世尊断之成就、明解脱之自在性、三学之成就、二涅槃界之分别、四依止之圆满、于有、趣等中之不被摄性——
Sakalena pana suttapadena dassito iṭṭhāniṭṭhesu bhagavato tādibhāvo, tattha ca paresaṃ patiṭṭhāpanaṃ, kusaladhammānaṃ ādibhūtadhammadvayaniddeso sikkhattayūpadeso, attantapādipuggalacatukkasiddhi, kaṇhakaṇhavipākādikammacatukkavibhāgo, caturappamaññāvisayaniddeso, samudayatthaṅgamādipañcakassa yathābhūtāvabodho, chasāraṇīyadhammavibhāvanā, dasanāthakadhammapatiṭṭhāpananti evamādayo yathāsambhavaṃ saṅgahetvā dassetabbā atthā piṇḍattho.
然以全经文句所示者,为世尊于可意不可意中之不动性、于彼中令他人确立、善法之根本法二者之说示、三学之教示、自苦边等四种补特伽罗之成立、黑黑异熟等四业之分别、四无量之所缘说示、集义灭等五者之如实觉知、六和敬法之阐明、十护持法之确立——如是等随其所应摄集而应显示之义,为总义。
Soḷasahāravaṇṇanā十六方式之解释
Desanāhāravaṇṇanā教示方式之解释
Idāni nettiyā, peṭakopadese ca vuttanayavasena hārādīnaṃ niddhāraṇaṃ. Tattha ‘‘attā, loko’’ti ca diṭṭhiyā adhiṭṭhānabhāvena, vedanāphassāyatanādimukhena ca gahitesu pañcasu upādānakkhandhesu taṇhāvajjitā pañcupādānakkhandhā dukkhasaccaṃ. Taṇhā samudayasaccaṃ. Taṃ pana ‘‘paritassanāgahaṇena taṇhāgatāna’’nti, ‘‘vedanāpaccayā taṇhā’’ti ca padehi samudayaggahaṇenañca pāḷiyaṃ sarūpena gahitameva. Ayaṃ tāva suttantanayo.
今依导论及藏教示中所说之方式,抽出引导等。其中,以「我、世间」为见之所依止性,及以受、触、处等为门而摄取之五取蕴中,渴爱所系缚之五取蕴,为苦谛。渴爱为集谛。然彼以「以战栗之执取而为渴爱所至者」、「缘受而渴爱」等句,及以集之执取,于圣典中已以自相摄取。此为经之方式。
Abhidhamme pana vibhaṅgappakaraṇe āgatanayena āghātānandādivacanehi, ‘‘ātappamanvāyā’’tiādipadehi, cittapadosavacanena, sabbadiṭṭhigatikapadehi, kusalākusalaggahaṇena, bhavaggahaṇena, sokādiggahaṇena, diṭṭhiggahaṇena, tattha tattha samudayaggahaṇena cāti saṅkhepato sabbalokiyakusalākusaladhammavibhāvanapadehi gahitā dhammakilesā samudayasaccaṃ. Tadubhayesamappavatti nirodhasaccaṃ. Tassa pana tattha tattha vedanānaṃ atthaṅgamanissaraṇapariyāyehi paccattaṃ nibbutivacanena, anupādāvimuttivacanena ca pāḷiyaṃ gahaṇaṃ veditabbaṃ. Nirodhapajānanā paṭipadā maggasaccaṃ. Tassapi tattha tattha vedanānaṃ samudayādīni yathābhūtapaṭivedhanāpadesena channaṃ phassāyatanānaṃ samudayādīni yathābhūtapajānanapariyāyena, bhavanettiyā ucchedavacanena ca gahaṇaṃ veditabbaṃ.
然于阿毗达摩之分别论中,依所来之方式,以恼害与欢喜等语、以「热恼随行」等句、以心之染污语、以一切见趣句、以善不善之执取、以有之执取、以愁等之执取、以见之执取、以彼彼处集之执取——如是略说,以显示一切世间善不善法之句所摄取之法与烦恼,为集谛。彼二者之不现行,为灭谛。然彼于彼彼处以诸受之灭尽、出离之方式,以各别寂静语,以无取解脱语,于圣典中之执取应知。灭之了知道,为道谛。彼亦于彼彼处以诸受之集等如实通达之教示,以六触处之集等如实了知之方式,以有之引导之断除语,其执取应知。
Tattha samudayena assādo, dukkhena ādīnavo, magganirodhehi nissaraṇanti evaṃ catusaccavasena, yāni pāḷiyaṃ sarūpeneva āgatāni assādādīnavanissaraṇāni, tesañca vasena idha assādādayo veditabbā. Veneyyānaṃ tādibhāvāpattiādi phalaṃ. Yañhi desanāya sādhetabbaṃ heṭṭhā vuttaṃ payojanaṃ. Tadeva phalanti vuttovāyamattho. Tadatthañhi idaṃ suttaṃ bhagavatā desitaṃ. Āghātādīnamakaraṇīyatā, āghātādiphalassa ca anaññasantānabhāvitā nindāpasaṃsāsu yathāsabhāvaṃ paṭijānananibbeṭhanānīti evaṃ taṃtaṃpayojanādhigamahetu upāyo. Āghātādīnaṃ karaṇapaṭisedhanādiapadesena atthakāmehi tato cittaṃ sādhukaṃ rakkhitabbanti ayaṃ āṇārahassa dhammarājassa āṇattīti. Ayaṃ assādādīnavanissaraṇaphalūpāyāṇattivasena chabbidhadhammasandassanalakkhaṇo desanāhāro nāma. Vuttañca –
其中,以集为味,以苦为患,以道灭为出离,如是依四谛之方式,凡于圣典中以自相而来之味、患、出离,依彼等之方式,于此应知味等。所调伏者达到如是性等为果。凡以教说应成就者,即前所说之目的。彼即是果,此为所说之义趣。为彼义故,此经由世尊所说。不应作嗔恨等,及嗔恨等果不在他相续中,于毁誉中如实认知与解脱,如是为达成彼彼目的之因的方便。以教诫不应作嗔恨等,欲义者应从彼善护其心,此为应受教诫者、法王之教诫。此依味、患、出离、果、方便、教诫之方式,具六种法显示之相,名为教说之食。已说:『以味、患,及出离、果、方便,与世尊之教诫,为瑜伽者之教说食。』
‘‘Assādādīnavatā , nissaraṇampi ca phalaṃ upāyo ca;
『以味、患,及出离、果、方便,』
Āṇattī ca bhagavato, yogīnaṃ desanāhāro’’ti.
『与世尊之教诫,为瑜伽者之教说食。』
Vicayahāravaṇṇanā简择方式之解释
Kappanābhāvepi vohāravasena, anuvādavasena ca ‘‘mama’’nti vuttaṃ. Niyamābhāvato vikappanatthaṃ vāggahaṇaṃ. Taṃguṇasamaṅgitāya, abhimukhīkaraṇāya ca ‘‘bhikkhave’’ti āmantanaṃ. Aññabhāvato, paṭiviruddhabhāvato ca ‘‘pare’’ti vuttaṃ, vaṇṇapaṭipakkhato, avaṇṇanīyato ca ‘‘avaṇṇa’’nti, byattivasena, vitthāravasena ca ‘‘bhāseyyu’’nti, dhāraṇasabhāvato, adhammapaṭipakkhato ca ‘‘dhammassā’’ti, diṭṭhisīlehi saṃhatabhāvato, kilesānaṃ saṅghātakaraṇato ca ‘‘saṅghassā’’ti, vuttapaṭiniddesato, vacanupanyāsato ca ‘‘tatrā’’ti, sammukhībhāvato, puthubhāvato ca ‘‘tumhehī’’ti, cittassa hananato, ārammaṇābhighātato ca ‘‘āghāto’’ti, ārammaṇe saṅkocavuttiyā anabhimukhatāya, atuṭṭhākāratāya ca ‘‘appaccayo’’ti, ārammaṇacintanato, nissayato ca ‘‘cetaso’’ti, atthassa asādhanato, anu anu anatthasādhanato ca ‘‘anabhiraddhī’’ti, kāraṇānarahattā, satthusāsane
虽无假立,依言说之方式,依随说之方式,说『我的』。因无决定故,为分别义故取『语』字。因具足彼德故,因面向故,呼唤『诸比库』。因异性故,因相违性故,说『他人』;因违反赞叹故,因应毁呰故,说『毁呰』;依表达之方式,依详说之方式,说『应说』;因持有自性故,因违反非法故,说『法的』;因与见戒相合故,因集合诸烦恼故,说『僧团的』;因所说之指示故,因语词之提示故,说『于彼处』;因现前性故,因多数性故,说『汝等』;因心之击打故,因所缘之伤害故,说『嗔恨』;因于所缘中收缩之行相、不面向性、不满意之状态故,说『不喜』;因所缘之思惟故,因依止故,说『心的』;因不成就义故,因一再不成就义故,说『不欢喜』;因不应为因故,于大师教中
Ṭhitehi kātumasakkuṇeyyattā ca ‘‘na karaṇīyā’’ti vuttaṃ. Evaṃ tasmiṃ tasmiṃ adhippetatthe pavattatānidassanena, atthaso ca –
因住立者不能作故,说『不应作』。如是以显示于彼彼所意欲义中之转起,依义故:『
Mamanti sāminiddiṭṭhaṃ sabbanāmapadaṃ. Vāti vikappananiddiṭṭhaṃ nipātapadaṃ. Bhikkhaveti ālapananiddiṭṭhaṃ nāmapadaṃ. Pareti kattuniddiṭṭhaṃ nāmapadaṃ. Avaṇṇanti kammaniddiṭṭhaṃ nāmapadaṃ. Bhāseyyunti kiriyāniddiṭṭhaṃ ākhyātapadaṃ. Dhammassa, saṅghassāti ca sāminiddiṭṭhaṃ nāmapadaṃ. Tatrāti ādhāraniddiṭṭhaṃ sabbanāmapadaṃ. Tumhehīti kattuniddiṭṭhaṃ sabbanāmapadaṃ. Na-iti paṭisedhaniddiṭṭhaṃ nipātapadaṃ. Āghāto, appaccayo, anabhiraddhīti ca kammaniddiṭṭhaṃ nāmapadaṃ. Cetasoti sāminiddiṭṭhaṃ nāmapadaṃ. Karaṇīyāti kiriyāniddiṭṭhaṃ nāmapadanti. Evaṃ tassa tassa padassa visesatānidassanena, byañjanaso ca vicayanaṃ padavicayo. Ativitthārabhayena pana sakkāyeva aṭṭhakathaṃ, tassā ca līnatthavibhāvanaṃ anugantvā ayamattho viññunā vibhāvetunti na vitthārayimha.
『我的』者,指示主格之代名词。『语』者,指示分别之不变词。『诸比库』者,指示呼格之名词。『他人』者,指示作者之名词。『毁呰』者,指示业之名词。『应说』者,指示作用之动词。『法的』、『僧团的』者,指示主格之名词。『于彼处』者,指示依处之代名词。『汝等』者,指示作者之代名词。『不』者,指示禁止之不变词。『嗔恨』、『不喜』、『不欢喜』者,指示业之名词。『心的』者,指示主格之名词。『应作』者,指示作用之名词。』如是以显示彼彼词之特殊性,依文字故之分析为词之分析。然因畏过于详说,仅依注疏本身,及随顺彼之隐义阐明,此义应由智者阐明,故我等未详说。
‘‘Tatra ce tumhe assatha kupitā vā anattamanā vā, api nu tumhe paresaṃ subhāsitaṃ dubbhāsitaṃ ājāneyyāthā’’ti ayaṃ anumatipucchā. Sattādhiṭṭhānā, anekādhiṭṭhānā, paramatthavisayā, paccuppannavisayāti evaṃ sabbattha yathāsambhavaṃ pucchāvicayanaṃ pucchāvicayo. ‘‘No hetaṃ bhante’’ti idaṃ vissajjanaṃ ekaṃsabyākaraṇaṃ, niravasesaṃ, sauttaraṃ, lokiyanti evaṃ sabbassāpi vissajjanassa yathārahaṃ vicayanaṃ vissajjanāvicayo.
「于此,若汝等愤怒或不悦,汝等能了知他人之善说与恶说否?」此为求许问。七所依、多所依、胜义所缘、现在所缘,如是一切处随其所应之问的分析,名为问分析。「不也,大德」,此为答复,是一向记,无余,有上,世间。如是一切答复亦随其所应之分析,名为答复分析。
‘‘Mamaṃ vā bhikkhave pare avaṇṇaṃ bhāseyyuṃ…pe… na cetaso anabhiraddhi karaṇīyā’’ti imāya paṭhamadesanāya ‘‘mamaṃ vā…pe… tumhaṃyevassa tena antarāyo’’ti ayaṃ dutiyadesanā saṃsandati. Kasmā? Paṭhamāya manopadosaṃ nivāretvā dutiyāya tatthādīnavassa dassitattā. Tathā imāya dutiyadesanāya ‘‘mamaṃ vā…pe… api nu tumhe paresaṃ subhāsitaṃ dubbhāsitaṃ ājāneyyāthā’’ti ayaṃ tatiyadesanā saṃsandati. Kasmā? Dutiyāya tatthādīnavaṃ dassetvā tatiyāya vacanatthasallakkhaṇamattepi asamatthabhāvassa dassitattā. Tathā imāya tatiyadesanāya ‘‘mamaṃ vā…pe… na ca panetaṃ amhesu saṃvijjatī’’ti ayaṃ catutthadesanā saṃsandati. Kasmā? Tatiyāya manopadosaṃ sabbathā nivāretvā catutthāya avaṇṇaṭṭhāne paṭipajjitabbākārassa dassitattāti iminā nayena pubbena aparaṃ saṃsanditvā vicayanaṃ pubbāparavicayo. Assādavicayādayo vuttanayāva. Tesaṃ lakkhaṇasandassanamattameva hettha viseso.
「诸比库,若他人说我之毁訾……乃至……不应作心之不欢喜」,此第一教说与「若……乃至……唯彼自身有障碍」此第二教说相连。为何?因第一教说遮止意嗔后,第二教说显示其中之过患。如是此第二教说与「若……乃至……汝等能了知他人之善说与恶说否?」此第三教说相连。为何?因第二教说显示其中过患后,第三教说显示连辨别语义之程度亦不能。如是此第三教说与「若……乃至……然此于我等中不可得」此第四教说相连。为何?因第三教说完全遮止意嗔后,第四教说显示于毁訾处应行之方式。以此方法,前与后相连而分析,名为前后分析。味分析等如前所说之方法。此中唯显示彼等之特相为差别。
‘‘Api nu tumhe paresaṃ subhāsitaṃ dubbhāsitaṃ ājāneyyāthā’’ti imāya pucchāya ‘‘no hetaṃ bhante’’ti ayaṃ vissajjanā sameti. Kupito hi neva buddhapaccekabuddhaariyasāvakānaṃ na mātāpitūnaṃ na paccatthikānaṃ subhāsitadubbhāsitassa atthaṃ ājānāti. ‘‘Katamañca taṃ bhikkhave, appamattakaṃ…pe… tathāgatassa vaṇṇaṃ vadamāno vadeyyā’’ti imāya pucchāya ‘‘pāṇātipātaṃ pahāya pāṇātipātā paṭivirato’’tiādikā ayaṃ vissajjanā sameti. Bhagavā hi anuttarena pāṇātipātaviramaṇādiguṇena samannāgato, tañca kho samādhiṃ, paññañca upanidhāya appamattakaṃ oramattakaṃ sīlamattakaṃ. ‘‘Katame ca te bhikkhave, dhammā gambhīrā duddasā’’tiādikāya pucchāya ‘‘santi bhikkhave, eke samaṇabrāhmaṇā pubbantakappikā’’tiādikā vissajjanā sameti. Sabbaññutaññāṇaguṇā hi aññatra tathāgatā aññesaṃ ñāṇena alabbhaneyyapatiṭṭhattā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyāti iminā nayena vissajjanāya pucchānurūpatāvicayanameva idha saṅgahagāthāya abhāvato anugītivicayoti. Ayaṃ padapañhādiekādasadhammavicayanalakkhaṇo vicayahāro nāma. Vuttañca ‘‘yaṃ pucchitañca vissajjitañcā’’tiādi (netti. 4.2).
「汝等能了知他人之善说与恶说否?」对此问,「不也,大德」此答复相应。愤怒者既不了知佛、辟支佛、圣弟子之善说恶说之义,亦不了知父母之,亦不了知敌对者之。「诸比库,何者是少分……乃至……说如来之赞叹而说」,对此问,「舍离杀生,离杀生」等此答复相应。世尊具足无上之离杀生等功德,且依定与慧,此少分、下劣、唯戒分。「诸比库,何者是彼等甚深、难见之法」等问,「诸比库,有某些沙门婆罗门是过去边论者」等答复相应。一切智智之功德,因除如来外以他人之智不可得所依故,甚深、难见、难觉、寂静、殊胜、超寻思境、微妙、智者所体验。以此方法,答复对问之适合性分析,此中因摄颂偈之不存在,名为随诵分析。此为具足词问等十一法分析之相之分析行。已说『所问与所答』等。
Yuttihārasaṃvaṇṇanā理法方式之阐释
Mamanti sāminiddeso yujjati sabhāvaniruttiyā tathāpayogadissanato, avaṇṇassa ca tadapekkhattā. Vāti vikappanatthaniddeso yujjati nepātikānamanekatthattā, ettha ca niyamābhāvato. Bhikkhaveti āmantananiddeso yujjati tadattheyeva etassa payogassa dissanato, desakassa ca paṭiggāhakāpekkhatoti evamādinā byañjanato ca –
『我』者,主格指示,因自性语法故适合,因如是用法可见,且毁訾依彼故。『或』者,选择义指示,因不定词有多义,此中无限定故适合。『诸比库』者,呼唤指示,因唯为彼义此用法可见,且说者有受者之期待故适合。以如是等方式从文字而——
Sabbena sabbaṃ āghātādīnamakaraṇaṃ tādibhāvāya saṃvattatīti yujjati iṭṭhāniṭṭhesu samappavattisabbhāvato. Yasmiṃ santāne āghātādayo uppannā, tannimittakā antarāyā tasseva sampattivibandhāya saṃvattantīti yujjati kammānaṃ santānantaresu asaṅkamanato. Cittamabhibhavitvā uppannā āghātādayo subhāsitadubbhāsitasallakkhaṇepi asamatthatāya saṃvattantīti yujjati kodhalobhānaṃ andhatamasabhāvato. Pāṇātipātādidussīlyato veramaṇī sabbasattānaṃ pāmojjapāsaṃsāya saṃvattatīti yujjati sīlasampattiyā mahato kittisaddassa abbhuggatattā. Gambhīratādivisesayuttena guṇena tathāgatassa vaṇṇanā ekadesabhūtāpi sakalasabbaññuguṇaggahaṇāya saṃvattatīti yujjati anaññasādhāraṇattā. Tajjāayonisomanasikāraparikkhatāni adhigamatakkanāni sassatavādādiabhinivesāya saṃvattantīti yujjati kappanajālassa asamugghāṭitattā. Vedanādīnaṃ anavabodhena vedanāpaccayā taṇhā vaḍḍhatīti yujjati assādānupassanāsabbhāvato, sati ca vedayitabhāve (vedayitarāge (dī. ni. ṭī. 1.149) tattha attattaniyagāho, sassatādigāho ca viparipphandatīti yujjati kāraṇassa sannihitattā. Taṇhāpaccayā hi upādānaṃ sambhavati. Sassatādivāde paññapentānaṃ, tadanucchavikañca vedanaṃ vedayantānaṃ phasso hetūti yujjati visayindriyaviññāṇasaṅgatiyā vinā tadabhāvato. Chaphassāyatananimittaṃ vaṭṭassa anupacchedoti yujjati tattha avijjātaṇhānaṃ appahīnattā. Channaṃ phassāyatanānaṃ samudayatthaṅgamādipajānanā sabbadiṭṭhigatikasaññaṃ aticca tiṭṭhatīti yujjati catusaccapaṭivedhabhāvato. Imāhiyeva dvāsaṭṭhiyā sabbadiṭṭhigatānaṃ antojālīkatabhāvoti yujjati akiriyavādādīnaṃ, issaravādādīnañca tadantogadhattā, tathā ceva heṭṭhā saṃvaṇṇitaṃ. Ucchinnabhavanettiko tathāgatassa kāyoti yujjati bhagavato abhinīhārasampattiyā catūsu satipaṭṭhānesu ṭhatvā sattannaṃ bojjhaṅgānaṃ yathābhūtaṃ bhāvitattā. Kāyassa bhedā parinibbutaṃ na dakkhantīti yujjati anupādisesanibbānappattiyaṃ rūpādīsu kassacipi anavasesatoti iminā nayena atthato ca sutte byañjanatthānaṃ yuttitāvibhāvanalakkhaṇo yuttihāro nāma yathāha ‘‘sabbesaṃ hārānaṃ, yā bhūmī’’tiādi (netti. 4.3).
一切愤怒等之完全不作导向如如性,因于可意不可意中平等行之自性故适合。于彼相续中生起之愤怒等,以彼为相之障碍唯导向彼自身之成就之障碍,因诸业不移转于相续之间故适合。制伏心而生起之愤怒等导向连辨别善说恶说亦不能,因嗔贪之盲暗性故适合。离杀生等恶戒之离,导向一切有情之喜悦与赞叹,因戒成就有大名声之升起故适合。以具甚深等殊胜之功德赞叹如来,虽是一分,亦导向摄取完全一切智功德,因非与他共故适合。被不如理作意所限之证得推论导向常见等执着,因思惟网未断除故适合。因不了知受等,受缘爱增长,因味随观之自性故适合。若有所受,于彼有我我所执,常等执亦动摇,因因之存在故适合。因爱缘取生起。于宣说常等见者,及受彼相应之受者,触为因,因无根境识之和合则无彼故适合。六触处之相为轮回之不断,因于彼无明爱未断故适合。了知六触处之集灭等,超越一切见处之想而住,因四谛通达之性故适合。以此六十二见,一切见之被网罗于内之性,因无作论等、自在论等入于彼内故适合,如是于下文亦已说明。断有之网者如来之身,因世尊之誓愿成就,住于四念处而如实修习七觉支故适合。身坏后般涅槃,任何人不见,因于无余涅槃之证得,于色等无任何残余故适合。以此方法从义理,于经中文字与义之适合性显示之相,名为适合行。如说『一切行之地』等。
Padaṭṭhānahāravaṇṇanā所依方式之解释
Vaṇṇārahāvaṇṇadubbaṇṇatānādeyyavacanatādi vipattīnaṃ padaṭṭhānaṃ. Vaṇṇārahavaṇṇasubbaṇṇatāsaddheyyavacanatādi sampattīnaṃ padaṭṭhānaṃ. Tathā āghātādayo nirayādidukkhassa padaṭṭhānaṃ. Āghātādīnamakaraṇaṃ saggasampattiyādisabbasampattīnaṃ padaṭṭhānaṃ. Pāṇātipātādipaṭivirati ariyassa sīlakkhandhassa padaṭṭhānaṃ, ariyo sīlakkhandho ariyassa samādhikkhandhassa padaṭṭhānaṃ. Ariyo samādhikkhandho ariyassa paññākkhandhassa padaṭṭhānaṃ. Gambhīratādivisesayuttaṃ bhagavato paṭivedhappakārañāṇaṃ desanāñāṇassa padaṭṭhānaṃ. Desanāñāṇaṃ veneyyānaṃ sakalavaṭṭadukkhanissaraṇassa padaṭṭhānaṃ. Sabbāyapi diṭṭhiyā diṭṭhupādānabhāvato sā yathārahaṃ navavidhassapi bhavassa padaṭṭhānaṃ. Bhavo jātiyā. Jāti jarāmaraṇassa, sokādīnañca padaṭṭhānaṃ. Vedanānaṃ yathābhūtaṃ samudayatthaṅgamādipaṭivedhanā catunnaṃ ariyasaccānaṃ anubodhapaṭivedho hoti. Tattha anubodho paṭivedhassa padaṭṭhānaṃ. Paṭivedho catubbidhassa sāmaññaphalassa padaṭṭhānaṃ. ‘‘Ajānataṃ apassata’’nti avijjāgahaṇaṃ. Tattha avijjā saṅkhārānaṃ padaṭṭhānaṃ, saṅkhārā viññāṇassa. Yāva vedanā taṇhāya padaṭṭhānanti netvā tesaṃ ‘‘vedanāpaccayā taṇhā’’tiādinā pāḷiyamāgatanayena sambajjhitabbaṃ. ‘‘Taṇhāgatānaṃ paritassitavipphandita’’nti ettha taṇhā upādānassa padaṭṭhānaṃ. ‘‘Tadapi phassapaccayā’’ti ettha sassatādipaññāpanaṃ paresaṃ micchābhinivesassa padaṭṭhānaṃ. Micchābhiniveso saddhammassavanasappurisūpanissayayonisomanasikāradhammānudhammapaṭipattīhi vimukhatāya asaddhammassavanādīnañca padaṭṭhānaṃ. ‘‘Aññatra phassā’’tiādīsu phasso vedanāya padaṭṭhānaṃ. Cha phassāyatanāni phassassa, sakalassa ca vaṭṭadukkhassa padaṭṭhānaṃ. Channaṃ phassāyatanānaṃ yathābhūtaṃ samudayādipajānanaṃ nibbidāya padaṭṭhānaṃ, nibbidā virāgassātiādinā yāva anupādāparinibbānaṃ netabbaṃ. Bhagavato bhavanettisamucchedo sabbaññutāya padaṭṭhānaṃ, tathā anupādāparinibbānassa cāti. Ayaṃ sutte āgatadhammānaṃ padaṭṭhānadhammā, tesañca padaṭṭhānadhammāti yathāsambhavaṃ padaṭṭhānadhammaniddhāraṇalakkhaṇo padaṭṭhānahāro nāma. Vuttañhi ‘‘dhammaṃ deseti jino, tassa ca dhammassa yaṃ padaṭṭhāna’’ntiādi (netti. 4.4).
应赞叹、赞叹、恶劣、不可信之语等,是诸衰损之足处。应赞叹、赞叹、善美、可信之语等,是诸成就之足处。如是愤怒等是地狱等苦之足处。愤怒等之不作是天成就等一切成就之足处。离杀生等是圣戒蕴之足处。圣戒蕴是圣定蕴之足处。圣定蕴是圣慧蕴之足处。具甚深等殊胜之世尊通达方式智是教说智之足处。教说智是所调伏者之一切轮回苦出离之足处。因一切见有见取之性,彼随其所应亦是九种有之足处。有是生之。生是老死及愁等之足处。诸受之如实集灭等通达是四圣谛之随觉通达。于彼随觉是通达之足处。通达是四种沙门果之足处。『不知不见』者,是无明之摄取。于彼无明是诸行之足处。诸行是识之。乃至受是爱之足处,如是引导,彼等应以『受缘爱』等经中所来之方法连结。『爱行者之恐惧动摇』,此中爱是取之足处。『彼亦触缘』,此中常等之施设是他人邪执着之足处。邪执着是背离听闻正法、亲近善士、如理作意、法随法行,及是听闻非正法等之足处。『离触』等中,触是受之足处。六触处是触之,及一切轮回苦之足处。六触处之如实集等了知是厌离之足处。厌离是离贪之,如是乃至应引导至无取般涅槃。世尊之有网断除是一切智性之足处,如是亦是无取般涅槃之。此为经中所来诸法之足处法,及彼等之足处法,如是随其所应足处法抉择之相,名为足处行。已说『胜者说法,及彼法之足处』等。
Lakkhaṇahāravaṇṇanā相之省略的解释
Āghātādiggahaṇena kodhūpanāhamakkhapalāsaissāmacchariyasārambhaparavambhanādīnaṃ saṅgaho paṭighacittuppādapariyāpannatāya ekalakkhaṇattā. Ānandādiggahaṇena abhijjhāvisamalobhamānātimānamadappamādānaṃ saṅgaho lobhacittuppādapariyāpannatāya ekalakkhaṇattā. Tathā āghātaggahaṇena avasiṭṭhaganthanīvaraṇānaṃ saṅgaho kāyaganthanīvaraṇalakkhaṇena ekalakkhaṇattā. Ānandaggahaṇena phassādīnaṃ saṅgaho saṅkhārakkhandhalakkhaṇena ekalakkhaṇattā. Sīlaggahaṇena adhicittādhipaññāsikkhānaṃ saṅgaho sikkhālakkhaṇena ekalakkhaṇattā. Diṭṭhiggahaṇena avasiṭṭhaupādānānaṃ saṅgaho upādānalakkhaṇena ekalakkhaṇattā. ‘‘Vedanāna’’nti ettha vedanāggahaṇena avasiṭṭhaupādānakkhandhānaṃ saṅgaho upādānakkhandhalakkhaṇena ekalakkhaṇattā. Tathā dhammāyatanadhammadhātupariyāpannavedanāggahaṇena sammasanupagānaṃ sabbesampi āyatanānaṃ, dhātūnañca saṅgaho āyatanalakkhaṇena, dhātulakkhaṇena ca ekalakkhaṇattā. ‘‘Ajānataṃ apassata’’nti ettha avijjāggahaṇena hetuāsavoghayoganīvaraṇādīnaṃ saṅgaho hetādilakkhaṇena ekalakkhaṇattā, tathā ‘‘taṇhāgatānaṃ paritassitavipphandita’’nti ettha taṇhāggahaṇenapi. ‘‘Tadapi phassapaccayā’’ti ettha phassaggahaṇena saññāsaṅkhāraviññāṇānaṃ saṅgaho vipallāsahetubhāvena, khandhalakkhaṇena ca ekalakkhaṇattā. Chaphassāyatanaggahaṇena avasiṭṭhakhandhāyatanadhātindriyādīnaṃ saṅgaho phassuppattinimittatāya, sammasanīyabhāvena ca ekalakkhaṇattā. Bhavanettiggahaṇena avijjādīnaṃ saṃkilesadhammānaṃ saṅgaho vaṭṭahetubhāvena ekalakkhaṇattāti. Ayaṃ sutte anāgatepi dhamme ekalakkhaṇatādinā āgate viya niddhāraṇalakkhaṇo lakkhaṇahāro nāma. Tathā hi vuttaṃ ‘‘vuttamhi ekadhamme, ye dhammā ekalakkhaṇā’’tiādi (netti. 4.5).
以『嗔恨』等之摄取,摄取忿、恼、覆、恼害、嫉、悭、诳、谄、轻蔑他人等,因被摄于嗔心生起故,具一相性。以『喜悦』等之摄取,摄取贪、不平等贪、慢、过慢、放逸,因被摄于贪心生起故,具一相性。同样,以『嗔恨』之摄取,摄取其余之结与盖,因以身结与盖之相为一相故,具一相性。以『喜悦』之摄取,摄取触等,因以行蕴之相为一相故,具一相性。以『戒』之摄取,摄取增上心学与增上慧学,因以学之相为一相故,具一相性。以『见』之摄取,摄取其余之取,因以取之相为一相故,具一相性。于『诸受』中,以受之摄取,摄取其余之取蕴,因以取蕴之相为一相故,具一相性。同样,以被摄于法处与法界之受的摄取,摄取一切应被遍知之处与界,因以处之相与界之相为一相故,具一相性。于『不知、不见』中,以无明之摄取,摄取因、漏、轭、系、盖等,因以因等之相为一相故,具一相性;同样,于『为渴爱所缚者之恐惧与颤动』中,亦以渴爱之摄取。于『彼亦缘触』中,以触之摄取,摄取想、行、识,因为颠倒之因性,及因以蕴之相为一相故,具一相性。以六触处之摄取,摄取其余之蕴、处、界、根等,因为触生起之因缘性,及因应被遍知性故,具一相性。以『有之导引』之摄取,摄取无明等杂染法,因为轮回之因性故,具一相性。此即于经中,未来之法亦如已来般,以一相性等而确定之相的摄取,名为相之省略。如是已说:『于所说之一法中,诸法具一相』等。
Catubyūhahāravaṇṇanā四配列之省略的解释
Mamanti aneruttapadaṃ, tathā vāti ca. Bhikkhanasīlā bhikkhū. Parentiviruddhabhāvamupagacchantīti parā, aññatthe panetaṃ aneruttapadanti evamādinā neruttaṃ, taṃ pana ‘‘eva’’ntiādinidānapadānaṃ, ‘‘mama’’ntiādipāḷipadānañca aṭṭhakathāvasena, tassā līnatthavibhāvanīvasena ca suviññeyyattā ativitthārabhayena na vitthārayimha. Ye te nindāpasaṃsāhi sammākampitacetasā micchājīvato anoratā sassatādimicchābhinivesino sīlādidhammakkhandhesu appatiṭṭhitā sammāsambuddhaguṇarasassādavimukhā veneyyā, te kathaṃ nu kho yathāvuttadosavinimuttā sammāpaṭipattiyā ubhayahitaparā bhaveyyunti ayamettha bhagavato adhippāyo. Evamadhippetā puggalā, desanābhājanaṭṭhāne ca dassitā imissā desanāya nidānaṃ.
『我』者,非词源词;『如是』亦然。『以乞食为戒者』即比库们。『他们前往』者,前往对立状态,即『他者』;然而于其他义中,此为非词源词。如是等之词源,以及『如是』等之连接词,『我』等之经文词,依注疏,及依彼之隐含义之阐明,因极易了知故,因畏过于详细,我等未详述。彼等为毁誉所动摇其心者、邪命者、不远离者、常见等邪执着者、于戒等法蕴中不安住者、背离正自觉者功德味之所化者,彼等如何能离如所说之过失,以正行道为利益自他者?此即世尊于此之意趣。如是所意趣之人,及于应说法之处所已显示,此即此说法之因缘。
Pubbāparānusandhi pana padasandhipadatthaniddesanikkhepasuttadesanāsandhivasena chabbidhā. Tattha ‘‘mama’’nti etassa ‘‘avaṇṇa’’nti iminā sambandhotiādinā padassa padantarena sambandho padasandhi. ‘‘Mama’’nti vuttassa bhagavato ‘‘avaṇṇa’’nti vuttena parehi upavaditena aguṇenasambandhotiādinā padatthassa padatthantarena sambandho padatthasandhi. ‘‘Mamaṃ vā bhikkhave, pare avaṇṇaṃ bhāseyyu’’ntiādidesanā suppiyena paribbājakena vuttaavaṇṇānusandhivasena pavattā. ‘‘Mamaṃ vā bhikkhave, pare vaṇṇaṃ bhāseyyu’’ntiādidesanā brahmadattena māṇavena vuttavaṇṇānusandhivasena pavattā. ‘‘Atthi bhikkhave, aññeva dhammā gambhīrā duddasā duranubodhā’’tiādidesanā bhikkhūhi vuttavaṇṇānusandhivasena pavattāti evaṃ nānānusandhikassa suttassa taṃtadanusandhīhi, ekānusandhikassa ca pubbāparabhāgehi sambandho niddesasandhi.Nikkhepasandhi pana catubbidhasuttanikkhepavasena. Suttasandhi ca tividhasuttānusandhivasena aṭṭhakathāyaṃ eva vicāritā, amhehi ca pubbe saṃvaṇṇitā. Ekissā desanāya desanāntarehi saddhiṃ saṃsandanaṃ desanāsandhi, sā panevaṃ veditabbā – ‘‘mamaṃ vā bhikkhave…pe… na cetaso anabhiraddhi karaṇīyā’’ti ayaṃ desanā ‘‘ubhatodaṇḍakena cepi bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṃ, tatrapi yo mano padūseñña, na me so tena sāsanakaro’’ti (ma. ni. 1.232) imāya desanāya saddhiṃ saṃsandati. ‘‘Tumhaṃyevassa tena anantarāyo’’ti ayaṃ ‘‘kammassakā māṇava sattā kammadāyādā kammayonī kammabandhū kammapaṭisaraṇā kammaṃ satte vibhajati, yadidaṃ hīnapaṇītatāyā’’ti (ma. ni. 3.289-297) imāya, ‘‘api nu tumhe…pe… ājāneyyāthā’’ti ayaṃ –
前后之连结则有六种:依词连结、词义连结、阐述连结、省略连结、经连结、说法连结。其中,『我』此词与『毁谤』以此相关等,词与他词之关联为词连结。世尊所说之『我』与他人所说之『毁谤』即无功德之关联等,词义与他词义之关联为词义连结。『诸比库,若他人对我说毁谤』等之说法,依游方者苏毕亚所说毁谤之连结而进行。『诸比库,若他人对我说赞叹』等之说法,依学童梵施所说赞叹之连结而进行。『诸比库,有其他甚深、难见、难觉之法』等之说法,依诸比库所说赞叹之连结而进行。如是具多种连结之经,以彼彼连结,及具一连结者以前后部分之关联为阐述连结。省略连结则依四种经省略。经连结则依三种经连结,已于注疏中详察,亦已由我等于前阐明。一说法与他说法之相合为说法连结,彼应如是了知:『诸比库,若他人对我……乃至……不应作心之不喜』,此说法与『诸比库,即使盗贼以两端有柄之锯截断肢体,于彼处若污染心者,彼非我之教法行者』此说法相合。『唯汝自身以彼为障碍』,此与『学童,众生是业的所有者、业的继承者、以业为起源、以业为亲属、以业为依归,业分别众生,即此卑劣与高贵性』此相合。『汝等是否……乃至……能了知』,此与
‘‘Kuddho atthaṃ na jānāti, kuddho dhammaṃ na passati;
『忿怒者不知利益,忿怒者不见法;
Andhaṃ tamaṃ tadā hoti, yaṃ kodho sahate nara’’nti. (a. ni. 7.64; mahāni. 5, 156, 195); –
当忿怒征服人时,彼时成为黑暗』
Imāya, ‘‘mamaṃ vā bhikkhave, pare vaṇṇaṃ…pe… na cetaso ubbilāvitattaṃ karaṇīya’’nti ayaṃ ‘‘dhammāpi vo bhikkhave, pahātabbā, pageva adhammā’’ti (ma. ni. 1.240), ‘‘kullūpamaṃ vo bhikkhave, dhammaṃ desessāmi nittharaṇatthāya, no gahaṇatthāyā’’ti (ma. ni. 1.240) ca imāya, ‘‘tatra ce tumhe…pe… tumhaṃyevassa tena antarāyo’’ti ayaṃ –
此相合。『诸比库,若他人对我说赞叹……乃至……不应作心之高举』,此与『诸比库,法尚应舍,何况非法』、『诸比库,我将说筏喻之法,为了渡越,非为了执取』此相合。『于彼处若汝等……乃至……唯汝自身以彼为障碍』,此与
‘‘Luddho atthaṃ na jānāti, luddho dhammaṃ na passati;
「贪者不知利,贪者不见法;」
Andhaṃ tamaṃ tadā hoti, yaṃ lobho sahate nara’’nti. (itivu. 88; mahāni. 5, 156; cūḷani. 128) ca –
「彼时陷入黑暗，乃贪欲征服人之时。」
‘‘Kāmandhā jālasañchannā, taṇhāchadanachāditā;
「为欲所盲,为网所覆,为渴爱之盖所蔽,」
Pamattabandhunābaddhā, macchāva kumīnāmukhe;
「为放逸亲属所缚,如鱼在鳄口中,」
Jarāmaraṇamanventi, vaccho khīrapakova mātara’’nti. (udā. 64; netti. 27, 90; peṭako. 14) ca –
老死随其后，犹如犊随母。（优陀那六四；导论二七、九○；藏释一四）——
Imāya, ‘‘appamattakaṃ kho panetaṃ sīlamattaka’’nti ayaṃ ‘‘vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati, ayampi kho brāhmaṇa yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā’’ti (dī. ni. 1.353) imāya paṭhamajjhānassa sīlato mahapphalamahānisaṃsataratāvacanena jhānato sīlassa appaphalaappānisaṃsatarabhāvadīpanato.
由此「然而此仅是戒而已,微小而已」之语,以及「离诸欲……乃至……证入初禅而住,婆罗门,此供养亦比先前诸供养更少烦恼、更少劳作、更大果报、更大利益」(长部 1.353)此初禅比戒更大果报更大利益之说,显示戒比禅那果报更小利益更小之性质。
‘‘Pāṇātipātaṃ pahāyā’’tiādidesanā ‘‘samaṇo khalu bho gotamo sīlavā ariyasīlena samannāgato’’tiādidesanāya (dī. ni. 1.304), ‘‘aññeva dhammā gambhīrā’’tiādidesanā ‘‘adhigato kho myāyaṃ dhammo gambhīro duddaso duranubodho’’tiādidesanāya, (dī. ni. 2.67; ma. ni. 1.281; 2.337; saṃ. ni. 1.172; mahāva. 7, 8) gambhīratādivisesayuttadhammapaṭivedhena hi ñāṇassa gambhīrādibhāvo viññāyati.
「舍断杀生」等之宣说,是为「沙门果德玛尊者确实是持戒者,具足圣戒」等之宣说;「另有甚深之法」等之宣说,是为「我所证得之此法甚深、难见、难觉」等之宣说。因为通过证悟与甚深性等特质相应之法,智之甚深性等才得以了知。
‘‘Santi bhikkhave, eke samaṇabrāhmaṇā pubbantakappikā’’tiādidesanā ‘‘santi bhikkhave, eke samaṇabrāhmaṇā pubbantakappikā…pe… abhivadanti sassato attā ca loko ca, idameva saccaṃ, moghamaññanti ittheke abhivadanti, asassato, sassato ca asassato ca, nevasassato ca nāsassato ca, antavā, anantavā, antavā ca anantavā ca, nevantavā ca nānantavā ca attā ca loko ca, idameva saccaṃ, moghamaññanti ittheke abhivadantī’’tiādidesanāya (ma. ni. 3.27).
「诸比库,有一些沙门婆罗门是过去边际论者」等之宣说,是为「诸比库,有一些沙门婆罗门是过去边际论者……乃至……主张『我与世间是常住的,唯此为真,其余为愚痴』,如是某些人主张;主张『无常的』、『常住且无常的』、『非常住亦非无常的』、『有边的』、『无边的』、『有边且无边的』、『非有边亦非无边的我与世间,唯此为真,其余为愚痴』,如是某些人主张」等之宣说。
Tathā ‘‘santi bhikkhave, eke samaṇabrāhmaṇā aparantakappikā’’tiādidesanā ‘‘santi bhikkhave …pe… abhivadanti saññī attā hoti arogo paraṃ maraṇā. Ittheke abhivadanti asaññī, saññī ca asaññī ca, nevasaññī ca nāsaññī ca attā hoti arogo paraṃ maraṇā. Ittheke abhivadanti sato vā pana sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti, diṭṭhadhammanibbānaṃ vā paneke abhivadantī’’ntiādidesanāya (ma. ni. 3.21), ‘‘vedanānaṃ samudayañca…pe… tathāgato’’tiādidesanā ‘‘tadidaṃ saṅkhataṃ oḷārikaṃ, atthi kho pana saṅkhārānaṃ nirodho, atthetanti iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto’’tiādidesanāya (ma. ni. 3.29), ‘‘tadapi tesaṃ…pe… vipphanditamevā’’ti ayaṃ ‘‘idaṃ tesaṃ vata aññatreva saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā paccattaṃyeva ñāṇaṃ bhavissati parisuddhaṃ pariyodāta’nti netaṃ ṭhānaṃ vijjati. Paccattaṃ kho pana bhikkhave, ñāṇe asati parisuddhe pariyodāte yadapi te bhonto samaṇabrāhmaṇā tattha ñāṇabhāvamattameva pariyodāpenti, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ upādānamakkhāyatī’’tiādidesanāya (saṃ. ni. 2.43), ‘‘tadapi phassapaccayā’’ti ayaṃ ‘‘cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādāna’’nti (saṃ. ni. 2.45), ‘‘chandamūlakā ime āvuso dhammā manasikārasamuṭṭhānā phassasamodhānā vedanāsamosaraṇā’’ti (pariyesitabbaṃ) ca ādidesanāya, ‘‘yato kho bhikkhave, bhikkhu channaṃ phassāyatanāna’’ntiādidesanā ‘‘yato kho bhikkhave, bhikkhu neva vedanaṃ attato samanupassati, na saññaṃ, na saṅkhāre, na viññāṇaṃ attato samanupassati, so evaṃ asamanupassanto na kiñci loke upādiyati, anupādiyaṃ na paritassati, aparitassaṃ paccattaṃyeva parinibbāyatī’’tiādidesanāya, ‘‘sabbete imeheva dvāsaṭṭhiyā vatthūhi antojālīkatā’’tiādidesanā ‘‘ye hi keci bhikkhave…pe… abhivadanti, sabbete imāneva pañca kāyāni abhivadanti etesaṃ vā aññatara’’ntiādidesanāya (ma. ni. 3.26), ‘‘kāyassa bhedā…pe… devamanussā’’ti ayaṃ –
同样,「诸比库,有一些沙门婆罗门是未来边际论者」等之宣说,是为「诸比库……乃至……主张『有想之我于死后无病』。如是某些人主张『无想的』、『有想且无想的』、『非有想亦非无想的我于死后无病』。如是某些人施设『有情之断灭、消失、无有』,或者某些人主张『现法涅槃』」等之宣说;「受之集起与……乃至……如来」等之宣说,是为「此乃有为的、粗显的,然而有诸行之灭,有此』,如是了知而见其出离,如来已超越彼」等之宣说;「彼等之此……乃至……仅是动摇而已」,此即「彼等尊者沙门婆罗门离于信、离于好乐、离于传闻、离于行相思择、离于见忍可,而有自证之智清净、皎洁,此为不可能。诸比库,当自证之智不清净、不皎洁时,彼等尊者沙门婆罗门即使仅在彼处净化智之状态,此亦被称为彼等尊者沙门婆罗门之取」等之宣说;「彼亦缘触」,此即「缘眼与色而生起眼识,三者之会合为触,缘触而受,缘受而渴爱,缘渴爱而取」,以及「友,此诸法以欲为根、以作意为集起、以触为会合、以受为汇聚」等之宣说;「诸比库,当比库于六触处」等之宣说,是为「诸比库,当比库既不随观受为我,不随观想,不随观诸行,不随观识为我,如是不随观者,于世间不取任何物,不取故不战栗,不战栗故自证般涅槃」等之宣说;「此一切皆被此六十二事所网罗」等之宣说,是为「诸比库,凡任何……乃至……主张者,一切皆主张此五取蕴,或其中之一」等之宣说;「身坏之后……乃至……天与人」,此即——
‘‘Accī yathā vātavegena khittā (upasivāti bhagavā),
「如火焰被风力所掷」(世尊对伍巴西瓦说),
Atthaṃ paleti na upeti saṅkhaṃ;
「归于寂灭,不达于计度;
Evaṃ munī nāmakāyā vimutto,
「如是牟尼从名身解脱」
Atthaṃ paleti na upeti saṅkha’’nti. (su. ni. 1080) –
「义灭而不至数」者。
Ādidesanāya saddhiṃ saṃsandatīti. Ayaṃ neruttamadhippāyadesanānidānapubbāparānusandhīnaṃ catunnaṃ vibhāvanalakkhaṇo catubyūhahāro nāma. Vuttampi cetaṃ ‘‘neruttamadhippāyo’’tiādi (netti. 4.6).
与开示相应连结之义。此即称为四种配置法,其特征为阐明四者:文句、意趣、教示、前后连结。此亦已说:「文句、意趣」等。
Āvattahāravaṇṇanā转之省略的解释
Āghātādīnamakaraṇīyatāvacanena khantisoraccānuṭṭhānaṃ. Tattha khantiyā saddhāpaññāparāpakāradukkhasahagatānaṃ saṅgaho, tathā soraccena sīlassa. Saddhādiggahaṇena ca saddhindriyādisakalabodhipakkhiyadhammā āvattanti. Sīlaggahaṇena avippaṭisārādayo sabbepi sīlānisaṃsadhammā āvattanti. Pāṇātipātādīhi paṭivirativacanena appamādavihāro, tena sakalaṃ sāsanabrahmacariyaṃ āvattati. Gambhīratādivisesayuttadhammaggahaṇena mahābodhipakittanaṃ. Anāvaraṇañāṇapadaṭṭhānañhi āsavakkhayañāṇaṃ, āsavakkhayañāṇapadaṭṭhānañca anāvaraṇañāṇaṃ mahābodhīti vuccati, tena dasabalādayo sabbe buddhaguṇā āvattanti. Sassatādidiṭṭhiggahaṇena taṇhāvijjānaṃ saṅgaho, tāhi anamataggaṃ saṃsāravaṭṭaṃ āvattati. Vedanānaṃ yathābhūtaṃ samudayādipaṭivedhanena bhagavato pariññāttayavisuddhi, tāya paññāpāramimukhena sabbāpi pāramiyo āvattanti. ‘‘Ajānataṃ apassata’’nti ettha avijjāggahaṇena ayonisomanasikārapariggaho, tena ca nava ayonisomanasikāramūlakā dhammā āvattanti. ‘‘Taṇhāgatānaṃ paritassitavipphandita’’nti ettha taṇhāggahaṇena nava taṇhāmūlakā dhammā āvattanti. ‘‘Tadapi phassapaccayā’’tiādi sassatādipaññāpanassa paccayādhīnavuttidassanaṃ, tena aniccatādilakkhaṇattayaṃ āvattati. Channaṃ phassāyatanānaṃ yathābhūtaṃ pajānanena vimuttisampadāniddeso, tena sattapi visuddhiyo āvattanti. ‘‘Ucchinnabhavanettiko tathāgatassa kāyo’’ti taṇhāpahānaṃ vuttaṃ, tena bhagavato sakalasaṃkilesappahānaṃ āvattatīti ayaṃ desanāya gahitadhammānaṃ sabhāgavisabhāgadhammavasena āvattanalakkhaṇo āvattahāro nāma. Yathāha ‘‘ekamhi padaṭṭhāne, pariyesati sesakaṃ padaṭṭhāna’’ntiādi (netti. 4.7).
以说不应作嗔恨等,即确立忍辱、柔和。其中,忍辱摄取信、慧、他人侵害、苦俱行;同样,柔和摄取戒。以摄取信等,信根等一切菩提分法皆回转。以摄取戒,无悔等一切戒之利益法皆回转。以说离杀生等,即不放逸住,由此一切教法梵行皆回转。以摄取具深奥性等殊胜之法,即赞叹大菩提。因无障智是漏尽智之足处,漏尽智之足处即无障智,称为大菩提,由此十力等一切佛功德皆回转。以摄取常见等见,即摄取渴爱与无明,由彼二者无始轮回转起。以如实证知诸受之集等,世尊之三遍知清净,由此以慧波罗蜜为首,一切波罗蜜皆回转。「不知不见者」,此处以摄取无明,即摄取非理作意,由此九种以非理作意为根之法皆回转。「渴爱所至者之战栗颤动」,此处以摄取渴爱,九种以渴爱为根之法皆回转。「彼亦以触为缘」等,显示常等施设之缘所依转起,由此无常性等三相皆回转。以如实了知六触处,即说明解脱成就,由此七清净皆回转。「如来之身已断有之引导」者,说渴爱之舍断,由此世尊一切杂染之舍断皆回转。此即称为回转法,其特征为以相似法与不相似法之方式,回转教示中所摄取之诸法。如说:「于一足处,寻求其余足处」等。
Vibhattihāravaṇṇanā格之省略的解释
Āghātānandādayo akusalā dhammā, tesaṃ ayonisomanasikārādi padaṭṭhānaṃ. Yehi pana dhammehi āghātānandādīnaṃ akaraṇaṃ appavatti, te abyāpādādayo kusalā dhammā, tesaṃ yonisomanasikārādi padaṭṭhānaṃ. Tesu āghātādayokāmāvacarāva, abyāpādādayo catubhūmakā, tathā pāṇātipātādīhi paṭivirati kusalā vā abyākatā vā, tassā hirottappādayo dhammā padaṭṭhānaṃ. Tattha kusalā siyā kāmāvacarā, siyā lokuttarā. Abyākatā lokuttarāva. ‘‘Atthi bhikkhave, aññeva dhammā gambhīrā’’ti vuttadhammā siyā kusalā, siyā abyākatā. Tattha kusalānaṃ vuṭṭhānagāminivipassanā padaṭṭhānaṃ. Abyākatānaṃ maggadhammā, vipassanā, āvajjanā vā padaṭṭhānaṃ. Tesu kusalā lokuttarāva, abyākatā siyā kāmāvacarā, siyā lokuttarā, sabbāpi diṭṭhiyo akusalāva kāmāvacarāva, tāsaṃ avisesena micchābhinivese ayonisomanasikāro padaṭṭhānaṃ. Visesato pana santatighanavinibbhogābhāvato ekattanayassa micchāgāho atītajātianussaraṇatakkasahito sassatadiṭṭhiyā padaṭṭhānaṃ. Hetuphalabhāvena sambandhabhāvassa aggahaṇato nānattanayassa micchāgāho tajjāsamannāhārasahito ucchedadiṭṭhiyā padaṭṭhānaṃ. Evaṃ sesadiṭṭhīnampi yathāsambhavaṃ vattabbaṃ.
嗔恨、欢喜等是不善法,彼等之足处是非理作意等。然而,由何等法而不作、不现起嗔恨、欢喜等,彼等即无嗔等善法,彼等之足处是理作意等。其中,嗔恨等唯欲界,无嗔等属四地;同样,离杀生等或是善或是无记,彼之惭愧等法是足处。其中,善或是欲界,或是出世间。无记唯出世间。「比库们,有其他深奥之法」所说之法,或是善,或是无记。其中,善者之足处是出起行观。无记者之足处是道法、观、或转向。其中,善唯出世间,无记或是欲界,或是出世间。一切见唯不善、唯欲界,彼等之足处无差别地是于邪执着之非理作意。然而特别地,由于相续、密集、分别之不存在,对一性之邪执取,伴随忆念过去生之思惟,是常见之足处。由于不执取因果关系之连结,对异性之邪执取,伴随彼生之综合,是断见之足处。如是,其余诸见亦应如其所应而说。
‘‘Vedanāna’’nti ettha vedanā siyā kusalā, siyā akusalā, siyā abyākatā, siyā kāmāvacarā, siyā rūpāvacarā, siyā arūpāvacarā, tāsaṃ phasso padaṭṭhānaṃ. Vedanānaṃ yathābhūtaṃ vedanānaṃ samudayādipaṭivedhanaṃ maggañāṇaṃ, anupādāvimutti ca phalañāṇaṃ, tesaṃ ‘‘aññeva dhammā gambhīrā’’ti ettha vuttanayena dhammādivibhāgo netabbo. ‘‘Ajānataṃ apassata’’ntiādīsu avijjātaṇhā akusalā kāmāvacarā, tāsu avijjāya āsavā, ayonisomanasikāro eva vā padaṭṭhānaṃ. Taṇhāya saṃyojaniyesu dhammesu assādadassanaṃ padaṭṭhānaṃ. ‘‘Tadapi phassapaccayā’’ti ettha phassassa vedanāya viya dhammādivibhāgo veditabbo. Iminā nayena phassāyatanādīnampi yathārahaṃ dhammādivibhāgo netabboti ayaṃ saṃkilesadhamme, vodānadhamme ca sādhāraṇāsādhāraṇato, padaṭṭhānato, bhūmito ca vibhajanalakkhaṇo vibhattihāro nāma. Yathāha ‘‘dhammañca padaṭṭhānaṃ, bhūmiñca vibhajjate ayaṃ hāro’’tiādi (netti. 4.8).
「诸受」者,此处受或是善,或是不善,或是无记,或是欲界,或是色界,或是无色界,彼等之足处是触。诸受之如实证知诸受之集等,是道智;不取着解脱是果智,彼等之法等分别应以「有其他深奥之法」此处所说之方式引导。「不知不见者」等中,无明、渴爱是不善、欲界。其中,无明之足处是诸漏、或唯非理作意。渴爱之足处是于结缚法中见味着。「彼亦以触为缘」者,此处触之法等分别应如受而知。以此方式,触处等之法等分别亦应如其所应引导。此即称为分别法,其特征为从共通与不共通、从足处、从地,分别杂染法与清净法。如说:「分别法与足处、与地,此是法」等。
Parivattanahāravaṇṇanā转变之省略的解释
Āghātādīnamakaraṇaṃ khantisoraccāni anubrūhetvā paṭisaṅkhānabhāvanābalasiddhiyā ubhayahitapaṭipattimāvahati. Āghātādayo pana pavattiyamānā dubbaṇṇataṃ, dukkhaseyyaṃ, bhogahāniṃ, akittiṃ, parehi durupasaṅkamanatañca nipphādentā nirayādīsu mahādukkhamāvahanti. Pāṇātipātādipaṭivirati avippaṭisārādikalyāṇaṃ paramparamāvahati. Pāṇātipātādi pana vippaṭisārādiakalyāṇaṃ paramparamāvahati. Gambhīratādivisesayuttaṃ ñāṇaṃ veneyyānaṃ yathārahaṃ vijjābhiññādiguṇavisesamāvahati sabbaññeyyassa yathāsabhāvāvabodhato. Tathā gambhīratādivisesarahitaṃ pana ñāṇaṃ ñeyyesu sādhāraṇabhāvato yathāvuttaguṇavisesaṃ nāvahati. Sabbāpi cetā diṭṭhiyo yathārahaṃ sassatucchedabhāvato antadvayabhūtā sakkāyatīraṃ nātivattanti aniyyānikasabhāvattā. Sammādiṭṭhi pana saparikkhārā majjhimapaṭipadābhūtā sakkāyatīramatikkamma pāraṃ gacchati niyyānikasabhāvattā. Vedanānaṃ yathābhūtaṃ samudayādipaṭivedhanā anupādāvimuttimāvahati maggabhāvato. Vedanānaṃ yathābhūtaṃ samudayādiasampaṭivedho saṃsāracārakāvarodhamāvahati saṅkhārānaṃ paccayabhāvato. Vedayitasabhāvapaṭicchādako sammoho tadabhinandanamāvahati, yathābhūtāvabodho pana tattha nibbedhaṃ, virāgañca āvahati. Micchābhinivese ayonisomanasikārasahitā taṇhā anekavihitaṃ diṭṭhijālaṃ pasāreti. Yathāvuttataṇhāsamucchedo paṭhamamaggo taṃ diṭṭhijālaṃ saṅkoceti. Sassatavādādipaññāpanassa phasso paccayo asati phasse tadabhāvato. Diṭṭhibandhanabaddhānaṃ phassāyatanādīnamanirodhanena phassādianirodho saṃsāradukkhassa anivattiyeva yāthāvato phassāyatanādipariññā sabbadiṭṭhidassanāni ativattati, tesaṃ pana tathā apariññā diṭṭhidassanaṃ nātivattati. Bhavanettisamucchedo āyatiṃ attabhāvassa anibbattiyā saṃvattati, asamucchinnāya bhavanettiyā anāgate bhavappabandho parivattatiyevāti ayaṃ sutte niddiṭṭhānaṃ dhammānaṃ paṭipakkhato parivattanalakkhaṇo parivattanahāro nāma. Kimāha ‘‘kusalākusale dhamme, niddiṭṭhe bhāvite pahīne cā’’tiādi.
不作嗔恨等,增长忍辱、柔和,以省察修习力之成就,带来自他二利之行道。然而,嗔恨等若现起,产生丑陋、苦眠、财物损失、恶名、他人难以亲近,带来地狱等大苦。离杀生等带来无悔等善之次第。然而,杀生等带来追悔等不善之次第。具深奥性等殊胜之智,由于如实觉知一切所知,为所化者如其所应带来明与神通等功德之殊胜。同样,然而缺乏深奥性等殊胜之智,由于于所知中共通性,不带来如前所说之功德殊胜。一切此等见,如其所应,由于常、断之性质,成为二边,不超越有身之此岸,因其非出离性。然而正见与其资具,成为中道,超越有身之此岸而到达彼岸,因其出离性。诸受之如实证知集等,带来不取着解脱,因其道性。诸受之如实不证知集等,带来轮回流转之障碍,因诸行之缘性。覆蔽所受性之痴,带来对彼之欢喜;然而如实觉知,于彼处带来厌离与离贪。于邪执着之非理作意伴随之渴爱,展开种种见网。如前所说渴爱之断除,初道收摄彼见网。常论等施设之触是缘,触不存在时由于彼之不存在。以见结所缚者之触处等不灭,触等不灭,轮回苦不还灭;然而如实遍知触处等,超越一切见与观点,然而彼等之如是不遍知,不超越见与观点。有之引导断除,导向未来自体之不生;有之引导未断除,未来有之相续唯转起。此即称为转变法,其特征为经中所指示之诸法从对治而转变。何者说:「善与不善法,已指示、已修习、已舍断」等。
Vevacanahāravaṇṇanā异语之省略的解释
‘‘Mamaṃ mama me’’ti pariyāyavacanaṃ. ‘Vā yadi cā’’ti pariyāyavacanaṃ. ‘‘Bhikkhave samaṇā tapassino’’ti pariyāyavacanaṃ. ‘‘Pare aññe paṭiviruddhā’’ti…pe… naṃ. ‘‘Avaṇṇaṃ akittiṃ ninda’’nti…pe… naṃ. ‘‘Bhāseyyuṃ bhaṇeyyuṃ katheyyu’’nti…pe… naṃ. ‘‘Dhammassa vinayassa satthusāsanassā’’ti…pe… naṃ. ‘‘Saṅghassa samūhassa gaṇassā’’ti…pe… naṃ. ‘‘Tatra tattha tesū’’ti…pe… naṃ. ‘‘Tumhehi vo bhavantehī’’ti…pe… naṃ. ‘‘Āghāto doso byāpādo’’ti…pe… naṃ ‘‘appaccayo domanassaṃ cetasikadukkha’’nti…pe… naṃ. ‘‘Cetaso cittassa manaso’’ti…pe… naṃ. ‘‘Anabhiraddhi byāpatti manopadoso’’ti…pe… naṃ. ‘‘Na no a mā’’ti…pe… naṃ. ‘‘Karaṇīyā uppādetabbā pavattetabbā’’ti pariyāyavacanaṃ. Iminā nayena sabbapadesu vevacanaṃ vattabbanti ayaṃ tassa tassa atthassa taṃtaṃpariyāyasaddayojanālakkhaṇo vevacanahāro nāma. Vuttañhetaṃ ‘‘vevacanāni bahūni tu, sutte vuttāni ekadhammassā’’tiādi (netti. 4.10).
「我的、我所、属于我」者,同义语也。「或者、或若」者,同义语也。「比库们、沙门、苦行者」者,同义语也。「他人、其他、对立者」者,同义语也。「非难、不名誉、诽谤」者,同义语也。「说、言、谈」者,同义语也。「法的、律的、导师教诫的」者,同义语也。「僧团的、集团的、众的」者,同义语也。「于彼、于彼处、于彼等」者,同义语也。「汝等、汝等、诸位」者,同义语也。「嗔恨、瞋、嗔恚」者,同义语也。「不喜、忧、心苦」者,同义语也。「心的、意的、意所的」者,同义语也。「不欢喜、违犯、意恼」者,同义语也。「不、勿、莫」者,同义语也。「应作、应生起、应行」者,同义语也。以此方式,于一切词句应说同义语,此即以彼彼义理之彼彼同义词连结为特征之同义语法,名为同义语法。诚然已说:「同义语众多,于经中说一法」等。
Paññattihāravaṇṇanā施设导法的解释
Āghāto vatthuvasena dasavidhena, ekūnavīsatividhena vā paññatto. Apaccayo upavicāravasena chadhā paññatto. Ānando pītiādivasena vevacanena navadhā paññatto. Pīti sāmaññato pana khuddikādivasena pañcadhā paññatto. Somanassaṃ upavicāravasena chadhā, sīlaṃ vārittacārittādivasena anekadhā, gambhīratādivisesayuttaṃ ñāṇaṃ cittuppādavasena catudhā, dvādasadhā vā, visayabhedato anekadhā ca, diṭṭhisassatādivasena dvāsaṭṭhiyā bhedehi, tadantogadhavibhāgena anekadhā ca, vedanā chadhā, aṭṭhasatadhā, anekadhā ca, tassā samudayo pañcadhā, tathā atthaṅgamopi, assādo duvidhena, ādīnavo tividhena, nissaraṇaṃ ekadhā , catudhā ca, anupādāvimutti duvidhena, ‘‘ajānataṃ apassata’’nti vuttā avijjā visayabhedena catudhā, aṭṭhadhā ca, ‘‘taṇhāgatāna’’ntiādinā vuttā taṇhā chadhā, aṭṭhasatadhā, anekadhā ca, phasso nissayavasena chadhā, upādānaṃ catudhā, bhavo dvidhā, anekadhā ca, jāti vevacanavasena chadhā, tathā jarā sattadhā, maraṇaṃ aṭṭhadhā, navadhā ca, soko pañcadhā, paridevo chadhā, dukkhaṃ catudhā, tathā domanassaṃ, upāyāso catudhā paññattoti ayaṃ pabhedapaññatti, samūhapaññatti ca.
嗔恨依事由分为十种,或分为十九种而施设。不喜依思察分为六种而施设。喜悦依喜等以同义语分为九种而施设。喜一般而言依小喜等分为五种而施设。悦依思察分为六种,戒依离与行等分为多种,与甚深性等殊胜相应之智依心生起分为四种,或十二种,依所缘差别分为多种,依见常等分为六十二种,以其中所摄之分类分为多种,受分为六种、八百种、多种,其集分为五种,如是灭亦然,味分为二种,过患分为三种,出离分为一种、四种,无取解脱分为二种,以「不知、不见」所说之无明依所缘差别分为四种、八种,以「渴爱所行」等所说之渴爱分为六种、八百种、多种,触依所依分为六种,取分为四种,有分为二种、多种,生依同义语分为六种,如是老分为七种,死分为八种、九种,愁分为五种,悲分为六种,苦分为四种,如是忧亦然,恼分为四种而施设,此为分别施设、集合施设。
‘‘Samudayo hotī’’ti pabhavapaññatti, ‘‘yathābhūtaṃ pajānātī’’ti dukkhassa pariññāpaññatti, samudayassa pahānapaññatti, nirodhassa sacchikiriyāpaññatti, maggassa bhāvanāpaññatti. ‘‘Antojālīkatā’’tiādisabbadiṭṭhīnaṃ saṅgahapaññatti. ‘‘Ucchinnabhavanettiko’’tiādi duvidhena parinibbānapaññattīti evaṃ āghātādīnaṃ pabhavapaññattipariññāpaññattiādivasena. Tathā ‘‘āghāto’’ti byāpādassa vevacanapaññatti. ‘‘Appaccayo’’ti domanassassavevacanapaññattītiādivasena ca paññattibhedo vibhajjitabboti ayaṃ ekekassa dhammassa anekāhi paññattīhi paññapetabbākāravibhāvanalakkhaṇo paññattihāro nāma, tena vuttaṃ ‘‘ekaṃ bhagavā dhammaṃ, paṇṇattīhi vividhāhi desetī’’tiādi (netti. 4.11).
「有集」者,生起施设。「如实了知」者,苦之遍知施设,集之断施设,灭之作证施设,道之修习施设。「内结缚」等一切见之摄受施设。「断有之引导者」等以二种般涅槃施设。如是嗔恨等依生起施设、遍知施设等。如是「嗔恨」者,嗔恚之同义语施设。「不喜」者,忧之同义语施设等,应以施设之差别分别。此即以各各法之多种施设应施设之方式阐明为特征之施设法,名为施设法。由此已说:「世尊以种种施设说一法」等。
Otaraṇahāravaṇṇanā趣入导法的解释
Āghātaggahaṇena saṅkhārakkhandhasaṅgaho, tathā anabhiraddhiggahaṇena. Appaccayaggahaṇena vedanākkhandhasaṅgahoti idaṃ khandhamukhena otaraṇaṃ. Tathā āghātādiggahaṇena dhammāyatanaṃ, dhammadhātu, dukkhasaccaṃ, samudayasaccaṃ vā gahitanti idaṃ āyatanamukhena,dhātumukhena,saccamukhena ca otaraṇaṃ. Tathā āghātādīnaṃ sahajātā avijjā hetusahajātaaññamaññanissasampayuttaatthiavigatapaccayehi paccayo, asahajātā pana anantaraniruddhā anantarasamanantaraanantarūpanissayanatthivigatāsevanapaccayehi paccayo. Ananantarā pana upanissayavaseneva paccayo. Taṇhāupādānādi phassādīnampi tesaṃ sahajātānaṃ, asahajātānañca yathārahaṃ paccayabhāvo vattabbo. Koci panettha adhipativasena, koci kammavasena, koci āhāravasena, koci indriyavasena, koci jhānavasena koci maggavasenāpi paccayoti ayampi viseso veditabboti idaṃ paṭiccasamuppādamukhena otaraṇaṃ. Imināva nayena ānandādīnampi khandhādimukhena otaraṇaṃ vibhāvetabbaṃ.
以嗔恨之摄取而摄行蕴,如是以不欢喜之摄取亦然。以不喜之摄取而摄受蕴,此为以蕴门之入。如是以嗔恨等之摄取而取法处、法界、苦谛、集谛,此为以处门、界门、谛门之入。如是嗔恨等之俱生无明以因俱生相互依止相应有不离缘为缘,非俱生者以无间灭之无间等无间无间依止非有离去缘为缘。非无间者唯以亲依止为缘。渴爱取等、触等亦应说彼等俱生者、非俱生者如理之缘性。然此中某者以增上为缘,某者以业为缘,某者以食为缘,某者以根为缘,某者以禅那为缘,某者以道为缘,此差别亦应知。此为以缘起门之入。以此方式,喜悦等亦应阐明以蕴等门之入。
Tathā sīlaṃ pāṇātipātādīhi viraticetanā, abyāpādādicetasikadhammā ca, pāṇātipātādayo cetanāva, tesaṃ, tadupakārakadhammānañca lajjādayādīnaṃ saṅkhārakkhandhadhammāyatanādīsu saṅgahato purimanayeneva khandhādimukhena otaraṇaṃ vibhāvetabbaṃ. Esa nayo ñāṇadiṭṭhivedanāavijjātaṇhādiggahaṇesupi. Nissaraṇānupādāvimuttiggahaṇesu pana asaṅkhatadhātuvasenapi dhātumukhena otaraṇaṃ vibhāvetabbaṃ, tathā ‘‘vedanānaṃ…pe… anupādāvimutto’’ti etena bhagavato sīlādayo pañcadhammakkhandhā, satipaṭṭhānādayo ca bodhipakkhiyadhammā pakāsitā hontīti taṃmukhenapi otaraṇaṃ veditabbaṃ. ‘‘Tadapi phassapaccayā’’ti sassatādipaññāpanassa paccayādhīnavuttitādīpanena aniccatāmukhena otaraṇaṃ, tathā evaṃdhammatāya paṭiccasamuppādamukhena otaraṇaṃ. Aniccassa dukkhānattabhāvato appaṇihitamukhena, suññatāmukhena otaraṇaṃ. Sesapadesupi eseva nayo. Ayaṃ paṭiccasamuppādādimukhehi suttatthassa otaraṇalakkhaṇo otaraṇahāro nāma. Tathā hi vuttaṃ ‘‘yo ca paṭiccuppādo, indriyakhandhā ca dhātuāyatanā’’tiādi (netti. 4.12).
如是戒为离杀生等之离思、无嗔等心所法,杀生等唯思,彼等及助成彼等之法、惭等摄于行蕴、法处等中,以前述方式应阐明以蕴等门之入。此方式于智、见、受、无明、渴爱等之摄取亦然。然于出离、无取解脱之摄取,亦应以无为界阐明以界门之入。如是「诸受……无取解脱」,以此显示世尊之戒等五法蕴、念处等菩提分法,亦应知以彼门之入。「彼亦缘触」者,以施设常等之缘所依性等显示,以无常门之入。如是以如是法性,以缘起门之入。以无常之苦无我性,以无愿门、空门之入。于余词句亦此方式。此为以缘起等门经义之入为特征之入法,名为入法。如是已说:「缘起、根、蕴、界、处」等。
Sodhanahāravaṇṇanā净治导法的解释
‘‘Mamaṃ vā bhikkhave, pare avaṇṇaṃ bhāseyyu’’nti ārambho. ‘‘Dhammassa vā avaṇṇaṃ bhāseyyuṃ saṅghassa vā avaṇṇaṃ bhāseyyu’’nti padasuddhi, no ārambhasuddhi. ‘‘Tatra tumhehi na āghāto, na appaccayo, na cetaso anabhiraddhi karaṇīyā’’ti padasuddhi ceva ārambhasuddhi ca. Dutiyanayādīsupi eseva nayo, tathā ‘‘appamattakaṃ kho paneta’’ntiādi ārambho. ‘‘Katama’’ntiādi pucchā. ‘‘Pāṇātipātaṃ pahāyā’’tiādi padasuddhi, no ārambhasuddhi. No ca pucchāsuddhi. ‘‘Idaṃ kho’’tiādi pucchāsuddhi ceva padasuddhi ca, ārambhasuddhi.
「比库们,他人若说我之非难」者,起首。「或说法之非难,或说僧团之非难」者,词句清净,非起首清净。「于彼处汝等不应作嗔恨、不喜、心之不欢喜」者,词句清净及起首清净。于第二方式等亦此方式。如是「然此微小」等者,起首。「何者」等者,问。「舍离杀生」等者,词句清净,非起首清净,非问清净。「此即」等者,问清净及词句清净、起首清净。
Tathā ‘‘atthi bhikkhave’’tiādi ārambho. ‘‘Katame ca te’’tiādi pucchā. ‘‘Santi bhikkhave’’tiādi ārambho. ‘‘Kimāgammā’’tiādi ārambhapucchā . ‘‘Yathā samāhite’’tiādi padasuddhi, no ārambhasuddhi, no ca pucchāsuddhi. ‘‘Ime kho’’tiādi padasuddhi ceva pucchāsuddhi ca ārambhasuddhi ca. Iminā nayena sabbattha ārambhādayo veditabbā. Ayaṃ padārambhānaṃ sodhitāsodhitabhāvavicāraṇalakkhaṇo sodhanahāro nāma, vuttampi ca ‘‘vissajjitamhi pañhe, gāthāyaṃ pucchitāyamārabbhā’’tiādi (netti. 4.13).
同样,「诸比库,有」等是起首。「何者是彼等」等是问句。「诸比库,有」等是起首。「依何」等是起首问句。「如已得定」等是句清净,非起首清净,亦非问句清净。「此等」等既是句清净,亦是问句清净,亦是起首清净。以此方法,应于一切处了知起首等。此名为净化法,以考察句与起首之已净化与未净化状态为特相,亦已说「于已回答之问,于偈颂中,于所问之起首」等。
Adhiṭṭhānahāravaṇṇanā安立导法的解释
‘‘Avaṇṇa’’nti sāmaññato adhiṭṭhānaṃ. Tamavikappetvā visesavacanaṃ ‘‘mamaṃ vā’’ti. Dhammassa vā saṅghassa vāti pakkhepi esa nayo. Tathā ‘‘sīla’’nti sāmaññato adhiṭṭhānaṃ. Tamavikappetvā visesavacanaṃ ‘‘pāṇātipātā paṭivirato’’tiādi. ‘‘Aññeva dhammā’’tiādi sāmaññato adhiṭṭhānaṃ, tamavikappetvā visesavacanaṃ ‘‘tayidaṃ bhikkhave, tathāgato pajānātī’’tiādi, tathā ‘‘pubbantakappikā’’tiādi sāmaññato adhiṭṭhānaṃ. Tamavikappetvā visesavacanaṃ ‘‘sassatavādā’’tiādi. Iminā nayena sabbattha yathādesitameva sāmaññavisesā niddhāretabbā. Ayaṃ suttāgatānaṃ dhammānaṃ avikappanāvasena yathādesitameva sāmaññavisesaniddhāraṇalakkhaṇo adhiṭṭhānahāro nāma, yathāha ‘‘ekattatāya dhammā, yepi ca vemattatāya niddiṭṭhā’’tiādi (netti. 4.14).
「非难」者,是总说之所依。不分别彼,特说之语为「我」。于法或僧团之方面,亦是此法。同样,「戒」者,是总说之所依。不分别彼,特说之语为「离杀生」等。「其他诸法」等是总说之所依,不分别彼,特说之语为「诸比库,此如来了知」等。同样,「过去边论者」等是总说之所依。不分别彼,特说之语为「常住论者」等。以此方法,应于一切处如所示而抉择总说与特说。此名为所依法,以不分别经中所来诸法而如所示抉择总说与特说为特相,如所说「诸法以一性,以及以种种性而说示」等。
Parikkhārahāravaṇṇanā资具导法的解释
Āghātādīnaṃ ‘‘anatthaṃ me acarī’’tiādīni (dha. sa. 1237; vibha. 909) ekūnavīsati āghātavatthūni hetu. Ānandādīnaṃ ārammaṇābhisineho hetu. Sīlassa hiriottappaṃ, appicchatādayo ca hetu. ‘‘Gambhīrā’’tiādinā vuttadhammassa sabbāpi pāramiyo hetu. Visesena paññāpāramī. Diṭṭhīnaṃ asappurisūpanissayo, asaddhammassavanaṃ micchābhinivesena ayonisomanasikāro ca avisesena hetu. Visesena pana sassatavādādīnaṃ atītajātianussaraṇādi hetu. Vedanānaṃ avijjā, taṇhā, kammādiphasso ca hetu. Anupādāvimuttiyā ariyamaggo hetu. Aññāṇassa ayonisomanasikāro hetu. Taṇhāya saṃyojaniyesu assādānupassanā hetu. Phassassa saḷāyatanāni hetu. Saḷāyatanassa nāmarūpaṃ hetu . Bhavanettisamucchedassa visuddhibhāvanā hetūti ayaṃ parikkhārasaṅkhāte hetupaccaye niddhāretvā saṃvaṇṇanālakkhaṇo parikkhārahāro nāma, tena vuttaṃ ‘‘ye dhammā yaṃ dhammaṃ, janayantippaccayā paramparato’’tiādi.
嗔恨等之「彼对我作无义」等十九种嗔恨事是因。阿难等之所缘爱染是因。戒之惭愧,少欲等是因。以「甚深」等所说之法,一切波罗蜜是因,特别是慧波罗蜜。诸见之非善士依止、听闻非正法、以邪执取而不如理作意,不特别而为因。特别而言,常住论等之忆念过去生等是因。诸受之无明、渴爱、业等触是因。无取解脱之圣道是因。无智之不如理作意是因。渴爱之于结缚法随观味是因。触之六处是因。六处之名色是因。有轮之断绝之清净修习是因。此名为资具法,以抉择称为资具之因缘而赞叹为特相,由此已说「诸法生起某法,辗转为缘」等。
Samāropanahāravaṇṇanā统摄导法的解释
Āghātādīnamakaraṇīyatāvacanena khantisampadā dassitā hoti. ‘‘Appamattakaṃ kho paneta’’ntiādinā soraccasampadā. ‘‘Atthi bhikkhave’’tiādinā ñāṇasampadā. ‘‘Aparāmasato cassa paccattaññeva nibbuti viditā’’ti, ‘‘vedanānaṃ…pe… yathābhūtaṃ viditvā anupādāvimutto’’ti ca etehi samādhisampadāya saddhiṃ vijjāvimuttivasībhāvasampadā dassitā. Tattha khantisampadā paṭisaṅkhānabalasiddhito soraccasampadāya padaṭṭhānaṃ, soraccasampadā pana atthato sīlameva, sīlaṃ samādhisampadāya padaṭṭhānaṃ. Samādhi ñāṇasampadāya padaṭṭhānanti ayaṃ padaṭṭhānasamāropanā.
以嗔恨等之不应作之语,显示忍辱成就。以「然而此是少许」等,显示柔和成就。以「诸比库,有」等,显示智成就。以「由于彼不执取,于自身即知寂灭」,以及「如实知诸受……不取而解脱」,以此等与定成就一起,显示明解脱自在成就。其中,忍辱成就由思择力之成就,为柔和成就之足处。柔和成就于义而言即是戒,戒为定成就之足处。定为智成就之足处。此是足处之配属。
Pāṇātipātādīhi paṭivirativacanaṃ sīlassa pariyāyavibhāgadassanaṃ. Sassatavādādivibhāgadassanaṃ pana diṭṭhiyā pariyāyavacananti ayaṃ vevacanasamāropanā.
离杀生等之语是显示戒之同义分别。常住论等之分别显示则是见之同义语。此是同义语之配属。
Sīlena vītikkamappahānaṃ, tadaṅgappahānaṃ, duccaritasaṃkilesappahānañca sijjhati. Samādhinā pariyuṭṭhānappahānaṃ, vikkhambhanappahānaṃ, taṇhāsaṃkilesappahānañca sijjhati. Paññāya diṭṭhisaṃkilesappahānaṃ, samucchedappahānaṃ, anusayappahānañca sijjhatīti ayaṃ pahānasamāropanā.
以戒成就违越舍断、彼分舍断、恶行杂染舍断。以定成就缠缚舍断、镇伏舍断、渴爱杂染舍断。以慧成就见杂染舍断、断绝舍断、随眠舍断。此是舍断之配属。
Sīlādidhammakkhandhehi samathavipassanābhāvanāpāripūriṃ gacchati pahānattayasiddhitoti ayaṃ bhāvanāsamāropanā. Ayaṃ sutte āgatadhammānaṃ padaṭṭhānavevacanapahānabhāvanāsamāropanavicāraṇalakkhaṇo samāropanahāro nāma. Vuttañhetaṃ ‘‘ye dhammā yaṃ mūlā, ye cekatthā pakāsitā muninā’’tiādi, (netti. 4.16) ayaṃ soḷasahārayojanā.
由戒等法蕴,达到止观修习之圆满,成就三种断,此为修习之配属。此名为配属法,其特征为:对经中所来之诸法,进行词义、训诂、断、修习、配属之考察。如所说『诸法以何为根,由牟尼所阐明者为一义』等,此为十六法之结合。
Soḷasahāravaṇṇanā niṭṭhitā. · 十六种传释法的解释完毕。
Pañcavidhanayavaṇṇanā五种理则的解释
Nandiyāvaṭṭanayavaṇṇanā喜旋理则的解释
Āghātādīnamakaraṇavacanena taṇhāvijjāsaṅkoco dassito. Sati hi attattaniyavatthūsu sinehe, sammohe ca ‘‘anatthaṃ me acarī’’tiādinā āghāto jāyati, nāsati. Tathā ‘‘pāṇātipātā paṭivirato’’tiādivacanehi ‘‘paccattaññeva nibbuti viditā, anupādāvimutto, channaṃ phassāyatanānaṃ…pe… yathābhūtaṃ pajānātī’’tiādivacanehi ca taṇhāvijjānaṃ accantappahānaṃ dassitaṃ hoti. Tāsaṃ pana pubbantakappikādipadehi, ‘‘ajānataṃ apassata’’ntiādipadehi ca sarūpatopi dassitānaṃ taṇhāvijjānaṃ rūpadhammā, arūpadhammā ca adhiṭṭhānaṃ. Yathākkamaṃ samatho ca vipassanā ca paṭipakkho, tesaṃ pana cetovimutti, paññāvimutti ca phalaṃ. Tattha taṇhā samudayasaccaṃ, taṇhāvijjā vā, tadadhiṭṭhānabhūtā rūpārūpadhammā dukkhasaccaṃ, tesamappavatti nirodhasaccaṃ, nirodhapajānanā samathavipassanā maggasaccanti evaṃ, catusaccayojanā veditabbā.
以不作嗔恨等之语,显示渴爱与无明之摄。因为若于自我、我所之事物中有贪爱、有痴迷,则由『彼对我作不利』等而生嗔恨,若无则不生。同样,以『离杀生』等语,及以『自证寂静,无取而解脱,于六触处……如实了知』等语,显示渴爱与无明之究竟断除。然而,以前际论者等语,及以『不知不见』等语,亦显示与彼等同形之渴爱与无明,色法与无色法为所依。依次第,止与观为对治,而彼等之果为心解脱与慧解脱。其中,渴爱为集谛,或渴爱与无明,以彼等为所依之色无色法为苦谛,彼等之不生起为灭谛,灭之了知即止观为道谛,如是应知四谛之结合。
Taṇhāggahaṇena cettha māyāsāṭheyyamānātimānamadapamādapāpicchatāpāpamittatāahirikānottappādivasena sabbopi akusalapakkho netabbo. Tathā avijjāggahaṇenapi viparītamanasikārakodhupanāhamakkhapaḷāsaissāmacchariyasārambha dovacassatā bhavadiṭṭhivibhavadiṭṭhādivasena. Vuttavipariyāyena pana amāyāasāṭheyyādivasena, aviparītamanasikārādivasena ca sabbopi kusalapakkho netabbo. Tathā samathapakkhiyānaṃ saddhindriyādīnaṃ, vipassanāpakkhiyānañca aniccasaññādīnaṃ vasenāti ayaṃ taṇhāvijjāhi saṃkilesapakkhaṃ suttatthaṃ samathavipassanāhi ca vodānapakkhaṃ catusaccayojanamukhena nayanalakkhaṇassa nandiyāvaṭṭanayassa bhūmi. Vuttañhi ‘‘taṇhañca avijjampi ca, samathena vipassanāya yo netī’’tiādi.
此中以取渴爱,应引导一切不善品,即以谄、诳、傲慢、骄慢、恶欲、恶友、无惭、无愧等。同样,以取无明,亦以不如理作意、忿、恨、覆、恼、嫉、悭、害、恶口性、有见、无有见等。然而以相反之方式,应引导一切善品,即以无谄、无诳等,及以如理作意等。同样,以属止品之信根等,及以属观品之无常想等,此为以渴爱与无明为杂染品之经义,以止观为清净品,以四谛结合之门,为导法特征之喜贪转法之基础。如所说『以止与观,引导渴爱与无明』等。
Tipukkhalanayavaṇṇanā三莲理则的解释
Āghātādīnamakaraṇavacanena adosasiddhi, tathā pāṇātipātapharusavācāhi paṭivirativacanenāpi. Ānandādīnamakaraṇavacanena pana alobhasiddhi , tathā abrahmacariyato paṭivirativacanenāpi. Adinnādānādīhi pana paṭivirativacanena tadubhayasiddhi. ‘‘Tayidaṃ bhikkhave , tathāgato pajānātī’’tiādinā amohasiddhi. Iti tīhi akusalamūlehi gahitehi tappaṭipakkhato āghātādīnamakaraṇavacanena ca tīṇi kusalamūlāni siddhāniyeva honti. Tattha tīhi akusalamūlehi tividhaduccaritasaṃkilesamalavisamākusalasaññāvitakkapañcādivasena sabbopi akusalapakkho vitthāretabbo. Tathā tīhi kusalamūlehi tividhasucaritavodānasamakusalasaññāvitakkapaññāsaddhammasamādhi- vimokkhamukhavimokkhādivasena sabbopi kusalapakkho vibhāvetabbo.
以不作嗔恨等之语,成就无嗔,同样以离杀生、粗恶语之语亦然。然而以不作欢喜等之语,成就无贪,同样以离非梵行之语亦然。而以离不与取等之语,成就彼二者。以『诸比库,如来了知此』等,成就无痴。如是以三不善根所取,由对治故,以不作嗔恨等之语,三善根即成就。其中,以三不善根,应扩展一切不善品,即以三种恶行、杂染、垢、不平等、不善想、寻、五盖等。同样,以三善根,应阐明一切善品,即以三种善行、清净、平等、善想、寻、慧、正法、定、解脱门、解脱等。
Ettha cāyaṃ saccayojanā – lobho samudayasaccaṃ, sabbāni vā kusalākusalamūlāni, tehi pana nibbattā tesamadhiṭṭhānagocarabhūtā upādānakkhandhā dukkhasaccaṃ, tesamappavatti nirodhasaccaṃ, nirodhapajānanā vimokkhādikā maggasaccanti. Ayaṃ akusalamūlehi saṃkilesapakkhaṃ, kusalamūlehi ca vodānapakkhaṃ catusaccayojanamukhena nayanalakkhaṇassa tipukkhalanayassa bhūmi. Tathā hi vuttaṃ –
此中此为谛之结合:贪为集谛,或一切善不善根,然而由彼等所生、为彼等所依与行境之取蕴为苦谛,彼等之不生起为灭谛,灭之了知即解脱等为道谛。此为以不善根为杂染品,以善根为清净品,以四谛结合之门,为导法特征之三根转法之基础。如是所说:
‘‘Yo akusale samūlehi,
『以不善诸根,』
Neti kusale ca kusalamūlehī’’tiādi. (netti. 4.18);
「引导于善及诸善根」等。
Sīhavikkīḷitanayavaṇṇanā狮子游戏理则的解释
Āghātānandādīnamakaraṇa-vacanena satisiddhi. Micchājīvāpaṭivirativacanena vīriyasiddhi. Vīriyena hi kāmabyāpādavihiṃsāvitakke vinodeti, vīriyasādhanañca ājīvapārisuddhisīlanti. Pāṇātipātādīhi paṭivirativacanena satisiddhi. Satiyā hi sāvajjānavajjo diṭṭho hoti. Tattha ca ādīnavānisaṃse sallakkhetvā sāvajjaṃ pahāya anavajjaṃ samādāya vattati. Tathā hi sā ‘‘niyyātanapaccupaṭṭhānā’’ti vuccati. ‘‘Tayidaṃ bhikkhave, tathāgato pajānātī’’tiādinā samādhipaññāsiddhi. Paññavā hi yathābhūtāvabodho samāhito ca yathābhūtaṃ pajānātīti.
以不作嗔恨、欢喜等之语,成就念。以正命离之语,成就精进。因以精进驱除欲寻、嗔寻、害寻,而精进之资具即活命遍净戒。以离杀生等之语,成就念。因以念见有罪与无罪。于彼处观察过患与功德后,舍有罪而受持无罪而行。如是彼念被称为「以出离为现起」。以「比库们,如来了知此」等,成就定与慧。因有慧者如实觉悟,得定者如实了知。
Tathā ‘‘nicco dhuvo’’tiādinā anicce ‘‘nicca’’nti vipallāso, ‘‘arogo paraṃ maraṇā, ekantasukhī attā, diṭṭhadhammanibbānappatto’’ti ca evamādīhi asukhe ‘‘sukha’’nti vipallāso. ‘‘Pañcahi kāmaguṇehi samappito’’tiādinā asubhe ‘‘subha’’nti vipallāso. Sabbeheva diṭṭhippakāsanapadehi anattani ‘‘attā’’ti vipallāsoti evamettha cattāro vipallāsā siddhā honti, tesaṃ paṭipakkhato cattāri satipaṭṭhānāni siddhāneva. Tattha catūhi yathāvuttehi indriyehi cattāro puggalā niddisitabbā. Kathaṃ duvidho hi taṇhācarito mudindriyo tikkhindriyoti, tathā diṭṭhicaritopi. Tesu paṭhamo asubhe ‘‘subha’’nti vipallatthadiṭṭhiko satibalena yathābhūtaṃ kāyasabhāvaṃ sallakkhetvā sammattaniyāmaṃ okkamati. Dutiyo asukhe ‘‘sukha’’nti vipallatthadiṭṭhiko ‘‘uppannaṃ kāmavitakkaṃ nādhivāsetī’’tiādinā (ma. ni. 1.26; a. ni. 4.14; 6.58) vuttena vīriyasaṃvarasaṅkhātena vīriyabalena taṃ vipallāsaṃ vidhamati. Tatiyo anicce ‘‘nicca’’nti vipallatthadiṭṭhiko samādhibalena samāhitabhāvato saṅkhārānaṃ khaṇikabhāvaṃ yathābhūtaṃ paṭivijjhati. Catuttho santatisamūhakiccārammaṇaghanavicittattā phassādidhammapuñjamatte anattani ‘‘attā’’ti vipallatthadiṭṭhiko catukoṭikasuññatāmanasikārena taṃ micchābhinivesaṃ viddhaṃseti. Catūhi cettha vipallāsehi caturāsavoghayogaganthaagatitaṇhuppādupādānasattaviññāṇaṭṭhitiapariññādivasena sabbopi akusalapakkho netabbo. Tathā catūhi satipaṭṭhānehi catubbidhajhānavihārādhiṭṭhānasukhabhāgiyadhammaappamaññāsammappadhānaiddhipādādivasena sabbopi vodānapakkho netabbo.
如是以「常、恒」等,于无常中「常」之颠倒,「无病、死后、唯一乐我、现法涅槃已得」等如是诸语,于非乐中「乐」之颠倒。以「具足五欲功德」等,于不净中「净」之颠倒。以一切见之显示句,于无我中「我」之颠倒,如是于此成就四颠倒,由彼等之对治,四念处已成就。于彼处以四种如所说之根,应指示四种人。如何?因渴爱行者有二种:钝根者与利根者,如是见行者亦然。于彼等中,第一者于不净中「净」之颠倒见者,以念力观察如实身自性后,入于正性决定。第二者于非乐中「乐」之颠倒见者,以「已生之欲寻不容受」等所说之精进律仪名为精进力,破除彼颠倒。第三者于无常中「常」之颠倒见者,以定力从得定之状态如实通达诸行之刹那性。第四者因相续、集合、作用、所缘、密集之差别,于触等法聚而已之无我中「我」之颠倒见者,以四句空性作意摧毁彼邪执着。于此处以四颠倒,应引导一切不善品,依四漏、四暴流、四轭、四系、四趣、渴爱、生、取、有情、识住、未遍知等。如是以四念处,应引导一切清净品,依四种禅那住、胜解、乐分法、无量、正勤、神足等。
Ettha cāyaṃ saccayojanā – subhasaññāsukhasaññāhi, catūhipi vā vipallāsehi samudayasaccaṃ, tesamadhiṭṭhānārammaṇabhūtā pañcupādānakkhandhā dukkhasaccaṃ, tesamappavatti nirodhasaccaṃ, nirodhapajānanā satipaṭṭhānādikā maggasaccanti. Ayaṃ vipallāsehi saṃkilesapakkhaṃ, saddhindriyādīhi vodānapakkhaṃ catusaccayojanamukhena nayanalakkhaṇassa sīhavikkīḷitanayassa bhūmi, yathāha ‘‘yo neti vipallāsehi, kilese indriyehi saddhamme’’tiādi (netti. 4.19).
于此处此谛相应为:以净想、乐想,或以四颠倒为集谛,以彼等为所依、所缘之五取蕴为苦谛,彼等之不现行为灭谛,灭之了知即念处等为道谛。此以颠倒为杂染品,以信根等为清净品,以四谛相应之门,为引导相之狮子奋迅法之基础,如所说「彼以颠倒引导烦恼,以诸根引导正法」等。
Disālocanaaṅkusanayadvayavaṇṇanā观方与钩摄二理则的解释
Iti tiṇṇaṃ atthanayānaṃ siddhiyā vohāranayadvayampi siddhameva hoti. Tathā hi atthanayattayadisābhūtadhammānaṃ samālocanameva disālocananayo. Tesaṃ samānayanameva aṅkusanayo. Tasmā yathāvuttanayena atthanayānaṃ disābhūtadhammasamālokananayanavasena tampi nayadvayaṃ yojetabbanti, tena vuttaṃ ‘‘veyyākaraṇesu hi ye, kusalākusalā’’tiādi (netti. 4.20). Ayaṃ pañcanayayojanā.
如是以三义法之成就,二世俗法亦已成就。如是义法三者为方分之诸法之观察,即方分观察法。彼等之引来,即钩锁法。因此以如所说之法,依义法诸方分法观察引导之法,应相应彼二法,因此说「于记说中,诸善不善」等。此为五法相应。
Pañcavidhanayavaṇṇanā niṭṭhitā. · 五种方法的解释已完成。
Sāsanapaṭṭhānavaṇṇanā教法建立的解释
Idaṃ pana suttaṃ soḷasavidhe sāsanapaṭṭhāne saṃkilesavāsanāsekkhabhāgiyaṃ taṇhādiṭṭhādisaṃkilesānaṃ sīlādipuññakiriyassa, asekkhasīlādikkhandhassa ca vibhattattā, saṃkilesavāsanānibbedhāsekkhabhāgiyameva vā yathāvuttatthānaṃ sekkhasīlakkhandhādikassa ca vibhattattā. Aṭṭhavīsatividhe pana sāsanapaṭṭhāne lokiyalokuttaraṃ sattadhammādhiṭṭhānaṃ ñāṇañeyyaṃ dassanabhāvanaṃ sakavacanaparavacanaṃ vissajjanīyāvissajjanīyaṃ kammavipākaṃ kusalākusalaṃ anuññātapaṭikkhittaṃ bhavo ca lokiyalokuttarādīnamatthānaṃ idha vibhattattāti. Ayaṃ sāsanapaṭṭhānayojanā.
然而此经于十六种教法基础中,因杂染习气有学分之渴爱、见等杂染与戒等福业、无学戒等蕴之分别,或杂染习气断除有学分,如所说义之有学戒蕴等之分别。然而于二十八种教法基础中,世间出世间、七法所依、智与所知、见与修习、自语与他语、应答与不应答、业与果报、善与不善、允许与禁止、有,以及世间出世间等诸义于此处之分别。此为教法基础相应。
Pakaraṇanayavaṇṇanā niṭṭhitā. · 论述方法的解释已完成。
Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya ajjavamaddavasoraccasaddhāsatidhitibuddhikhantivīriyādidhammasamaṅginā sāṭṭhakathe piṭakattaye asaṅgāsaṃhīravisāradañāṇacārinā anekappabhedasakasamayasamayantaragahanajjhogāhinā mahāgaṇinā mahāveyyākaraṇena ñāṇābhivaṃsadhammasenāpatināmatherena mahādhammarājādhirājagarunā katāya sādhuvilāsiniyā nāma līnatthapakāsaniyā brahmajālasuttavaṇṇanāya līnatthavibhāvanā.
如是,于《善吉祥光》——《长部注疏》中,为阐明极难通达之甚深义理,为生起极清净广大慧之善巧,由具足正直、柔软、温和、信、念、慧、忍、精进等诸法,于三藏及其注疏中行无执着、无迟疑、无畏之智,深入探究种种异说及外道见解,大众之师、大解说者、名为智增上法将长老、大法王中之王者所作之《善光》——名为《隐义显现》之《梵网经注疏》——隐义之阐释。
Brahmajālasuttavaṇṇanā niṭṭhitā. · 《梵网经》的解释已完成。
Paṭhamo bhāgo niṭṭhito. · 第一部分已完成。