11. Kevaṭṭasuttavaṇṇanā · 11. Kevaṭṭasutta解释
11. Kevaṭṭasuttavaṇṇanā11. 盖瓦德经注释
Kevaṭṭagahapatiputtavatthuvaṇṇanā盖瓦德居士子因缘注释
§481
481. Evaṃ subhasuttaṃ saṃvaṇṇetvā idāni kevaṭṭasuttaṃ saṃvaṇṇento yathānupubbaṃ saṃvaṇṇanokāsassa pattabhāvaṃ vibhāvetuṃ, subhasuttassānantaraṃ saṅgītassa suttassa kevaṭṭasuttabhāvaṃ vā pakāsetuṃ ‘‘evaṃ me sutaṃ…pe… nāḷandāyanti kevaṭṭasutta’’nti āha. Pāvārikassāti evaṃnāmakassa seṭṭhino. Ambavaneti ambarukkhabahule upavane. Taṃ kira so seṭṭhi bhagavato anucchavikaṃ gandhakuṭiṃ, bhikkhusaṅghassa ca rattiṭṭhānadivāṭṭhānakuṭimaṇḍapādīni sampādetvā pākāraparikkhittaṃ dvārakoṭṭhakasampannaṃ katvā buddhappamukhassa saṅghassa niyyātesi, purimavohārena panesa vihāro ‘‘pāvārikambavana’’ntveva vuccati. ‘‘Kevaṭṭo’’ tidaṃ nāmamattaṃ. ‘‘Kevaṭṭehi saṃrakkhitattā, tesaṃ vā santike sambuddhattā’’ti keci. Gahapatiputtassāti ettha kāmañcesa tadā gahapatiṭṭhāne ṭhito, pitu panassa acirakālakatatāya purimasamaññāya ‘‘gahapatiputto’’tveva voharīyati. Tenāha ‘‘gahapatimahāsālo’’ti, mahāvibhavatāya mahāsāro gahapatīti attho, ra-kārassa pana la-kāraṃ katvā ‘‘mahāsālo’’ti vuttaṃ yathā ‘‘palibuddho’’ti (cūḷani. 15; mi. pa. 6.3.7; jā. aṭṭha. 2.3.102) saddho pasannoti pothujjanikasaddhāvasena ratanattayasaddhāya samannāgato, tatoyeva ratanattayappasanno. Kammakammaphalasaddhāya vā saddho, ratanattayappasādabahulatāya pasanno. Saddhādhikattāyevāti tathācintāya hetuvacanaṃ, saddhādhiko hi ummādappatto viya hoti.
481. 讲述完《美妙经》后，现在开始讲解《鲸涂经》，依次逐段说明《鲸涂经》的起始内容，阐明《美妙经》之后的连贯性，或者揭示《鲸涂经》的本质。于是一段话说：“如是我闻……末了，《鲸涂经》在那犍陀罗地被讲述出来。”所谓“婆瓦理迦”是某名商贾。阿婆般地意谓聚集众多树木的园林。据说此商贾为世尊近侍建立了香室、僧团夜宿房及相关走廊和房舍，有城墙围合，并设有门楼，形成围合庄严的僧舍；此旧时住处后来称为“婆瓦理迦园”。“鲸涂”不过是名称而已。也有人解释为“鲸涂被守护、鲸涂之因佛所依”的意思。商人子称谓为“家主子”，即当时住于家主宅地，且因父亲早逝而被视作家主子。由此称为“家主大富翁”，表示富有且管理家主事务。“大富翁”是大财富者之意。词尾作“富翁”，类似用法如“觉悟者”称“觉悟人”。信心纯净称为“信心坚固”，即众信男子对法宝的信仰完全；也可说是具三宝信心，故称“信心坚固纯净”。信心面对业果及业理也如此。信心的优劣取决于对因缘义理的正确认知，信心过盛者，如同发疯般盲目。
Samiddhāti sammadeva iddhā, vibhavasampattiyā vepullappattā sampuṇṇā, ākiṇṇā bahū manussā etthāti atthaṃ sandhāya ‘‘aṃsakūṭenā’’tiādi vuttaṃ. ‘‘Ehi tvaṃ bhikkhu anvaddhamāsaṃ, anumāsaṃ, anusaṃvaccharaṃ vā manussānaṃ pasādāya iddhipāṭihāriyaṃ karohī’’ti ekassa bhikkhuno āṇāpanameva samādisanaṃ, taṃ pana tasmiṃ ṭhāne ṭhapanaṃ nāmāti āha ‘‘ṭhānantare ṭhapetū’’ti . Uttarimanussānanti pakatimanussehi uttaritarānaṃ uttamapurisānaṃ buddhādīnaṃ jhāyīnaṃ, ariyānañca. Dhammatoti adhigamadhammato, jhānābhiññāmaggaphaladhammatoti attho, niddhāraṇe cetaṃ nissakkavacanaṃ. Tato hi iddhipāṭihāriyaṃ niddhāreti. Evaṃ uttarisaddaṃ manussasaddena ekapadaṃ katvā idāni pāṭihāriyasaddena sambajjhitabbaṃ visumeva padaṃ karonto ‘‘dasakusalasaṅkhātato vā’’tiādimāha. Manussadhammatoti pakatimanussadhammato. Pajjalitapadīpoti pajjalantapadīpo. Telasnehanti telasecanaṃ. Rājagahaseṭṭhivatthusminti rājagahaseṭṭhino candanapattadānavatthumhi (cūḷava. 252). Sikkhāpadaṃ paññāpesīti ‘‘na bhikkhave gihīnaṃ uttarimanussadhammaṃ iddhipāṭihāriyaṃ dassetabbaṃ. Yo dasseyya, āpatti dukkaṭassā’’ti (cūḷava. 252) vikubbaniddhipaṭikkhepakaṃ idaṃ sikkhāpadaṃ paññapesi.
“三昧”即为坚定的神通力，是因修习财富与成就而丰富完全，且聚集众多众生于此地，故有此义。语出“有力量之人”及诸明说。某比库于持食时说：“来啊，比库，努力持戒，且以此神通使众生欢喜。”然后在该处安放此标记，称其为「将标记安放于此处」。未来人则指优胜之圣者，比佛及圣者之尊。佛法谓为所证得之法，禅定与慧解脱之通往道路与果报之德，此说明为配合而说之语。由此，神通得以确立。以上正语以人语为准，以神通词表为衡量。然后成为壮大其言辞，使得今后更当以神通语开启，应当奉持修习。谓为“十善修法”等典。所谓人法指人所共有之法。点灯比喻为点燃燈火，油润之意。犍阇宫中王尊者宾献檀香布置之物。戒要求以此表明：“比库们，不应显现人法之优胜神通。若显现，则犯戒，造恶。”此戒训以破坏神通为义务。
§482
482. Guṇasampattito acāvanaṃ sandhāya etaṃ vuttanti dasseti ‘‘na guṇavināsanenā’’ti iminā. Tenāha ‘‘sīlabheda’’ntiādi. Visahanto nāma natthīti nivāritaṭṭhāne ussahanto nāma natthi. Evampi iminā kāraṇantarenāyaṃ ussahantoti dassetuṃ ‘‘ayaṃ panā’’tiādi vuttaṃ. Yasmā vissāsiko, tasmā vissāsaṃ vaḍḍhetvāti yojanā. Vaḍḍhetvāti ca brūhetvā, vibhūtaṃ pākaṭaṃ katvāti attho.
482. 品质丰富者，指不可破坏之义，谓其精进不退。讲述为“戒法差别”等语。所摧者谓破坏之处不可得；守护者指未破坏处不可失。此出于赋予因缘，故称“守护者”之义。于此因缘缘起述及当成说明此精进之义。
Iddhipāṭihāriyavaṇṇanā神变奇迹之解说
§483-4
483-4.Ādīnavanti dosaṃ. Kathaṃ tena katā, kattha vā uppannāti āha ‘‘tattha kirā’’tiādi. Ekenāti gandhārena nāma isināva. Evañhi pubbenāparaṃ saṃsandatīti. Gandhārī nāmesā vijjā cūḷagandhārī, mahāgandhārīti duvidhā hoti. Tattha cūḷagandhārī nāma tivassato oraṃ matasattānaṃ upapannaṭṭhānajānanā vijjā. Vaṅgīsavatthu (saṃ. ni. aṭṭha. 1.1.220; a. ni. aṭṭha. 1.1.212) cettha sādhakaṃ. Mahāgandhārī nāma tassa ceva jānanā, taduttari ca iddhividhañāṇakammassa sādhikā vijjā. Yebhuyyena hesā iddhividhañāṇakiccaṃ sādheti. Tassā kira vijjāya sādhako puggalo tādise dese, kāle ca mantaṃ parijappetvā bahudhāpi attānaṃ dasseti, hatthiādīnipi dasseti, adassanīyopi hoti, aggithambhampi karoti, jalathambhampi karoti, ākāsepi attānaṃ dasseti, sabbaṃ indajālasadisaṃ daṭṭhabbaṃ. Aṭṭoti dukkhito bādhito. Tenāha ‘‘pīḷito’’ti.
483-484.“阻碍”即烦恼。问其为何作、何处发生，释曰“在那个地方”等语。单独者指香，称为阴沉香。如此前后相续也谓香经。香名称分为小阴沉香、大阴沉香两种。前者乃为三个月以内之树木所产生的香气。描述于《强制经》及《增支部》等，此处谓之有效之香。大阴沉香为密义香，神通知识生于此，能成就多种神通法术者。修习此法者能现身诸变，示异诸神通，能呼风唤雨，召水召火，显现诸变幻，犹如众蛛网般显现一切。愁苦不安故称“受折磨”，因此称“受压迫”。
Ādesanāpāṭihāriyavaṇṇanā记说神变注释
§485
485. Kāmaṃ ‘‘cetasika’’nti idaṃ ye cetasi niyuttā cittena sampayuttā, tesaṃ sādhāraṇavacanaṃ, sādhāraṇe pana gahite cittaviseso dassito nāma hoti. Sāmaññajotanā ca visese avatiṭṭhati, tasmā cetasikapadassa yathādhippetamatthaṃ dassento ‘‘somanassadomanassaṃ adhippeta’’nti āha. Somanassaggahaṇena cettha tadekaṭṭhā rāgādayo, saddhādayo ca dhammā dassitā honti, domanassaggahaṇena dosādayo. Vitakkavicārā pana sarūpeneva dassitā. Pi-saddassa vattabbasampiṇḍanattho suviññeyyoti āha ‘‘evaṃ tava mano’’ti, iminā pakārena tava mano pavattoti attho. Kena pakārenāti vuttaṃ ‘‘somanassito vā’’tiādi. ‘‘Evampi te mano’’ti idaṃ somanassitatādimattadassanaṃ, na pana yena somanassito vā domanassito vā, taṃ dassananti taṃ cittaṃ dassetuṃ pāḷiyaṃ ‘‘itipi te citta’’nti vuttaṃ. Itisaddo cettha nidassanattho ‘‘atthīti kho kaccāna ayameko anto’’tiādīsu (saṃ. ni. 2.15; 3.90) viya. Tenāha ‘‘idañcidañca attha’’nti. Pi-saddo idhāpi vuttasampiṇḍanattho. Parassa cintaṃ manati jānāti etāyāti cintāmaṇi na-kārassa ṇa-kāraṃ katvā, sā eva pubbapadamantarena maṇikā. Cintā nāma na cittena vinā bhavatīti āha ‘‘paresaṃ cittaṃ jānātī’’ti. ‘‘Tassā kira vijjāya sādhako puggalo tādise dese, kāle ca mantaṃ parijappitvā yassa cittaṃ jānitukāmo, tassa diṭṭhasutādivisesasañjānanamukhena cittācāraṃ anuminanto kathetī’’ti keci. ‘‘Vācaṃ niccharāpetvā tattha akkharasallakkhaṇavasena kathetī’’ti apare. Sā pana vijjā padakusalajātakena (jā. 1.9.49 ādayo) dīpetabbā.
485. 欲乐谓心所。意谓凡属心相之所缘事物，是其通用名称。然而在细谈心理状态中，心所有其特异性，故对“喜乐及不喜乐之心所”为指定解说。由喜乐状况聚集之贪欲等心理门，及信心等法，皆为心所；由不喜乐集合之嗔恨等亦是。思维过程状如所见，易于显现。以“如是汝心”为理，言其由此展开，说明心运行之理。因何展开？云“或喜乐等”为因。此为喜乐态之显现，并非由某人喜乐或不喜乐作为展示，此心说明其心性之展示。般若语义说：“实则此心”，此为示现义。用语为“如此言”，当用以说明内涵。喜为心性之初现，而非由其他心造作。心能知他心，此称为心的认知力。知此心者即识知他心，称为“识心”。识能够借由此知识，在他时他地演说心法。亦有人说：“于言语中具足字音之标记呈说。”此知识者必须以精进福德所成。
Anusāsanīpāṭihāriyavaṇṇanā教诫神变注释
§486
486.Pavattentāti pavattanakā hutvā, pavattanavasena vitakkethāti vuttaṃ hoti. Evanti hi yathānusiṭṭhāya anusāsaniyā vidhivasena, paṭisedhavasena ca pavattiākāraparāmasanaṃ, sā ca anusāsanī sammāvitakkānaṃ, micchāvitakkānañca pavattiākāradassanavasena tattha ānisaṃsassa, ādīnavassa ca vibhāvanatthaṃ pavattati. Aniccasaññameva, na niccasaññaṃ. Paṭiyogīnivattanatthañhi eva-kāraggahaṇaṃ. Idhāpi evaṃ-saddassa attho, payojanañca vuttanayeneva veditabbaṃ. Idaṃ-gahaṇepi eseva nayo. Pañcakāmaguṇikarāganti nidassanamattaṃ tadaññarāgassa ceva dosādīnañca pahānassa icchitattā, tappahānassa ca tadaññarāgādikhepanassa upāyabhāvato duṭṭhalohitavimocanassa pubbaduṭṭhamaṃsakhepanūpāyatā viya. Lokuttaradhammamevāti avadhāraṇaṃ paṭipakkhabhāvato sāvajjadhammanivattanaparaṃ daṭṭhabbaṃ tassādhigamūpāyānisaṃsabhūtānaṃ tadaññesaṃ anavajjadhammānaṃ nānantarikabhāvato. Iddhividhaṃ iddhipāṭihāriyanti dasseti iddhiyeva pāṭihāriyanti katvā. Sesapadadvayepi eseva nayo.
486.“展开”者，即生起之意；展开状如思维所起，故有此辞。依教法正行依止，依教训规章，以及依止反对令其不当作之义，故得展开。此安排乃对真伪思维起始动机之证明及障碍之分辨。对无常之识别亦如此，非识常恒存在。对缘起原因有报之应回转也，故得如是。此处证言之义应随示例解会明了。此类义理适用于多处。所谓五欲之能断之色者，用以示范欲断除之效能；言欲断除乃令烦恼、瞋恨等退却。冷却烦恼及恼怒之功德者，为前次已破坏之恶趣解脱之善巧方便。所谓世外超越法，指违逆世间烦恼所达之正法。于修证中示现彼法得证之方便缘及彼法纯净无染之即刻显现。种种神通称为神通之妙用，谓即由神通得以展现。此两句最后结束此义理。
Pāṭihāriyapadassa pana vacanatthaṃ (udā. aṭṭha. paṭhamabodhisuttavaṇṇanā; itivu. aṭṭha. nidānavaṇṇanā) ‘‘paṭipakkhaharaṇato, rāgādikilesāpanayanato pāṭihāriya’’nti vadanti, bhagavato pana paṭipakkhā rāgādayo na santi ye haritabbā. Puthujjanānampi vigatupakkilese aṭṭhaṅgaguṇasamannāgate citte hatapaṭipakkhe iddhividhaṃ pavattati, tasmā tattha pavattavohārena ca na sakkā idha ‘‘pāṭihāriya’’nti vattuṃ. Sace pana mahākāruṇikassa bhagavato veneyyagatā ca kilesā paṭipakkhā, tesaṃ haraṇato ‘‘pāṭihāriya’’nti vuttaṃ, evaṃ sati yuttametaṃ. Atha vā bhagavato ceva sāsanassa ca paṭipakkhā titthiyā, tesaṃ haraṇato pāṭihāriyaṃ. Te hi diṭṭhiharaṇavasena, diṭṭhippakāsane asamatthabhāvena ca iddhiādesanānusāsanīhi haritā apanītā hontīti. ‘‘Paṭī’’ti vā ayaṃ saddo ‘‘pacchā’’ti etassa atthaṃ bodheti ‘‘tasmiṃ paṭipaviṭṭhamhi, añño āgañchi brāhmaṇo’’ti (su. ni. 985; cūḷani. 4) pārāyanasuttapade viya, tasmā samāhite citte vigatupakkilese ca katakiccena pacchā haritabbaṃ pavattetabbanti paṭihāriyaṃ, attano vā upakkilesesu catutthajjhānamaggehi haritesu pacchā haraṇaṃ paṭihāriyaṃ, iddhiādesanānusāsaniyo ca vigatupakkilesena katakiccena ca sattahitatthaṃ puna pavattetabbā, haritesu ca attano upakkilesesu parasattānaṃ upakkilesaharaṇāni hontīti paṭihāriyāni nāma bhavanti, paṭihāriyameva pāṭihāriyaṃ. Paṭihāriye vā iddhiādesanānusāsanisamudāye bhavaṃ ekekaṃ ‘‘pāṭihāriya’’nti vuccati. Paṭihāriyaṃ vā catutthajjhānaṃ, maggo ca paṭipakkhaharaṇato, tattha jātaṃ, tasmiṃ vā nimittabhūte, tato vā āgatanti pāṭihāriyaṃ, iddhiādesanānusāsanīhi vā parasantāne pasādādīnaṃ paṭipakkhassa kilesassa haraṇato vuttanayena pāṭihāriyaṃ. Satataṃ dhammadesanāti sabbakālaṃ desetabbadhammadesanā.
关于「神通」一词的言义（例如八难前佛陀觉悟经注释和八难缘起经注释）提到：「由于断除对立、去除贪欲等烦恼，谓之神通」，但世尊断除对立的贪欲等并非应当去除。即便凡夫心无烦恼，具足八支圣行的心中，因对于对立所生的断除方面，而产生八种神通，因此按其生起之理，不能于此处称之为『神通』。若是以大慈悲的世尊及其教法为对象，断除了烦恼对立，则谓之神通，如此语意相应。或谓世尊及教法对立的外道，因断除其对立，故称神通。他们以断除见解等对立，不能生起见解说法的能力，因此被称为断除神通。此「断除」一词通解为「之后」，即「在此之后有他婆罗门来」，如《增删尼》985、《小尼》4章所说。故净心住定，断除烦恼，应当后来断除，谓之神通；于自家烦恼以第四禅为先导的断除，谓之断除神通；由神通说法，断除烦恼产生利益为他人，亦为神通。故此八种神通，即为断除的神通。每一因缘于神通说法与教化的连接，被称为「神通」。此神通即第四禅、道因断除对立产生，其次缘起，然后具相，继而到来，故谓神通。以此说法断除烦恼对治诸法，即为神通。不断地演说法，即是常修法教。
Iddhipāṭihāriyenāti sahādiyoge karaṇavacanaṃ, tena saddhiṃ āciṇṇanti attho. Itaratthāpi esa nayo. Dhammasenāpatissa āciṇṇanti yojetabbaṃ. Tamatthaṃ khandhakavatthunā sādhento ‘‘devadatte’’tiādimāha. Gayāsīseti gayāgāmassa avidūre gayāsīsanāmako hatthikumbhasadiso piṭṭhipāsāṇo atthi, yattha bhikkhusahassassapi okāso hoti, tasmiṃ piṭṭhipāsāṇe. ‘‘Cittācāraṃ ñatvā’’ti iminā ādesanāpāṭihāriyaṃ dasseti, ‘‘dhammaṃ desesī’’ti iminā anusāsanīpāṭihāriyaṃ, ‘‘vikubbanaṃ dassetvā’’ti iminā iddhipāṭihāriyaṃ. Mahānāgāti mahākhīṇāsavā arahanto. ‘‘Nāgo’’ti hi arahato adhivacanaṃ natthi āgu pāpametassāti katvā. Yathāha sabhiyasutte –
「神通」一词指的是合作集聚而成的法门，其义亦有所约定。又有他义，为法军统帅之义，应当依此建构。对此义，典籍以篇章的内容佐证，称为「提婆达多」等。如《祇树寺语录》，在距加耶村不远处，有名为加耶席萨的巨石，其状似象鼻，众比库得以此地修行。以「知心行为」教示，为出世间的教法之神通；以「说法」为导，谓之说法之神通；以「展示异变」为导，谓之神通之神通。大那拘，即是大尽灭烦恼之阿拉汉。因无「那拘」之词专指阿拉汉，故以「阿努」代之，示意不生恶意。如《萨伽耶经》说——
‘‘Āguṃ na karoti kiñci loke,
『他不存诸恶于世间，
Sabbasaṃyoge visajja bandhanāni;
断尽一切羁绊枷锁；
Sabbattha na sajjatī vimutto,
处处无所羁缚，自在解脱，
Nāgo tādi pavuccate tathattā’’ti. (su. ni. 527; mahāni. 80; cūḷani. 27, 139);
『龙』者，以其如是之故，名为如是者也。（《经集》527；《大义释》80；《小义释》27、139）
Aṭṭhakathāyaṃ panettha ‘‘dhammasenāpatissa dhammadesanaṃ sutvā pañcasatā bhikkhū sotāpattiphale patiṭṭhahiṃsu. Mahāmoggallānassa dhammadesanaṃ sutvā arahattaphale’’ti (dī. ni. aṭṭha. 1.486) vuttaṃ. Saṅghabhedakakkhandhakapāḷiyaṃ pana ‘‘atha kho tesaṃ bhikkhūnaṃ āyasmatā sāriputtena ādesanāpāṭihāriyānusāsaniyā, āyasmatā ca mahāmoggallānena iddhipāṭihāriyānusāsaniyā ovadiyamānānaṃ anusāsiyamānānaṃ virajaṃ vītamalaṃ dhammacakkhuṃ udapādi ‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’nti’’ (cūḷava. 345) ubhinnampi therānaṃ dhammadesanāya tesaṃ dhammacakkhupaṭilābhova dassito, tayidaṃ visadisavacanaṃ dīghabhāṇakānaṃ, khandhakabhāṇakānañca matibhedenāti daṭṭhabbaṃ. Saṅgāhakabhāsitā hi ayaṃ pāḷi, aṭṭhakathā ca teheva saṅgahamāropitā, apica pāḷiyaṃ uparimaggaphalampi saṅgahetvā ‘‘dhammacakkhuṃ udapādī’’ti vuttaṃ yathā taṃ brahmāyusutte, (ma. ni. 2.343) cūḷarāhulovādasutte (ma. ni. 3.416) cāti veditabbaṃ.
此处注疏云：「听闻法军统帅宣说法义，五百余比库得证初果。」又云：「听闻长老摩嘎剌那宣说法义，得证阿拉汉果。」（出自《中部尼拘陀长老传》卷一486页）关于僧团分裂的戒律篇中，记载道：「当时，尊长沙利子以法之神通戒律宣说指导他们，尊长摩嘎剌那以神通戒律教化并劝导他们，在此过程中，生起了清净无染的法眼，如‘一切存在法皆有因缘生起，亦悉皆为因缘所灭’。」（出自《小部杂藏》第345页）二老的法说中，显见其法眼证悟，此为长老僧人法义註解书及戒律讲说书思想见解之差异。有关诸集述论中，巴利语即是如此注释，且注疏亦紧密汇总巴利语之“法眼生起”一语，如同《大念处经》（长部尼拘陀卷二343页）及《小罗睺罗经》（长部尼拘陀卷三416页）所示，实有此义。
‘‘Anusāsanīpāṭihāriyaṃ pana buddhānaṃ satataṃ dhammadesanā’’ti sātisayatāya vuttaṃ. Saupārambhāni yathāvuttena patirūpakena upārambhitabbato. Sadosāni parāropitadosasamucchindanassa anupāyabhāvato. Sadosattā eva addhānaṃ na tiṭṭhanti cirakālaṭṭhāyīni na honti. Addhānaṃ atiṭṭhanato na niyyantīti phalena hetuno anumānaṃ. Aniyyānikatāya hi tāni anaddhaniyāni. Anusāsanīpāṭihāriyaṃ anupārambhaṃ visuddhippabhavato, visuddhinissayato ca. Tatoyeva niddosaṃ. Na hi tattha pubbāparavirodhādidosasambhavo atthi. Niddosattā eva addhānaṃ tiṭṭhati parappavādavātehi, kilesavātehi ca anupahantabbato. Addhānaṃ tiṭṭhanato niyyātīti idhāpi phalena hetuno anumānaṃ. Niyyānikatāya hi taṃ addhaniyaṃ. Tasmāti yathāvuttakāraṇato, tena ca upārambhādiṃ, anupārambhādiñcāti ubhayaṃ yathākkamaṃ ubhayattha gārayhapāsaṃsabhāvānaṃ hetubhāvena paccāmasati.
「诸佛的教法神通戒律，常为教界推崇。」此语出自圣梵护法阐释。开始部分应照实依次揭示法义本相。声音洪亮、令人走进而不知疲倦，因断除不善根无其他对治。发声者不停息且不久延。因其无法远离故不能终断，此结论由其教法功德推测得出。正由于无法远离，所以不可断绝。因此止息法神通戒律无始发，因其依净慧生起及依止净慧。此乃于无垢亦无染之义故。非先后违逆而生烦恼之义存在。无垢者为止持法法身，断除他方恶见与烦恼。因其止持不退，可推其果报必定成就。由此无能断绝之故暂不可弃。是以依既成因缔造，始终不始因故，未始断除前所起因故，此二理皆应修学，并互为支援与赞誉之资。
Bhūtanirodhesakavatthuvaṇṇanā诸大种灭尽问者因缘注释
§487
487.Aniyyānikabhāvadassanatthanti yasmā mahābhūtapariyesako bhikkhu purimesu dvīsu pāṭihāriyesu vasippatto sukusalopi samāno mahābhūtānaṃ aparisesanirodhasaṅkhātaṃ nibbānaṃ nāvabujjhi, tasmā tadubhayāni niyyānāvahattābhāvato aniyyānikānīti tesaṃ aniyyānikabhāvadassanatthaṃ. Niyyānikabhāvadassanatthanti anusāsanīpāṭihāriyaṃ takkarassa ekantato niyyānāvahanti tasseva niyyānikabhāvadassanatthaṃ.
487.所谓无能断绝之义表明，大地性质之比库曾住世时，虽成就两种神通戒律，然尚未领悟大地性质众生无余净灭的涅槃境界。及其二者因未断绝，故谓之无能断绝理，此为阐明无能断绝理义。所谓能够断绝者，谓教法神通戒律，专断一切烦恼，则为断除理义阐明。
Evaṃ etissā desanāya mukhyapayojanaṃ dassetvā idāni anusaṅgikapayojanaṃ dassetuṃ ‘‘apicā’’tiādi āraddhaṃ. Niyyānameva hi etissā desanāya mukhyapayojanaṃ tassa tadatthabhāvato. Buddhānaṃ pana mahantabhāvo anusaṅgikapayojanaṃ atthāpattiyāva gantabbato. Kīdiso nāmesa bhikkhūti āha ‘‘yo mahābhūte’’tiādi. Pariyesantoti apariyesaṃ nirujjhanavasena mahābhūte gavesanto, tesaṃ anavasesanirodhaṃ vīmaṃsantoti vuttaṃ hoti. Vicaritvāti dhammatāya codiyamāno paricaritvā. Dhammatāsiddhaṃ kiretaṃ, yadidaṃ tassa bhikkhuno tathā vicaraṇaṃ yathā abhijātiyaṃ mahāpathavikampādi. Vissajjokāsanti vissajjaṭṭhānaṃ, ‘‘vissajjakara’’ntipi pāṭho, vissajjakanti attho. Tasmāti buddhameva pucchitvā nikkaṅkhattā, tasseva vissajjituṃ samatthatāyāti vuttaṃ hoti. Mahantabhāvappakāsanatthanti sadevake loke anaññasādhāraṇassa buddhānaṃ mahantabhāvassa mahānubhāvatāya dīpanatthaṃ. Idañca kāraṇanti ‘‘sabbesampi buddhānaṃ sāsane ediso eko bhikkhu tadānubhāvappakāsako hotī’’ti imampi kāraṇaṃ.
于是说此法主旨已明，今当宣说其辅助意趣，「𨑨此」等词之句由此开端。无能断绝理确乃本法主旨，其实法义如此。佛身虽伟大，至辅助因缘方具其名副实。何以名为比库？曰「彼大地性质」等语指比库实为探求净灭大地性质之人，寻求无余涅槃不退灭者，故称之。探讨者者，即以法性受驱使而探究。此行为已获验证，正如比库藉法察知大地震动诸相般。所谓舍离，诗中谓为舍止之地，此即其义也。故须唯一向佛请求，而非他求，方能摄持舍止力。佛之伟大亦又借此明示于世，言：「一切诸佛教法中，唯一比库昭示佛之当证义。」此即其因也。
Katthāti nimitte bhummaṃ, kasmiṃ ṭhāne kāraṇabhūteti atthaṃ dassetuṃ ‘‘kiṃ āgammā’’ti vuttaṃ, kiṃ ārammaṇaṃ paccayabhūtaṃ adhigantvā adhigamanahetūti attho. Tenāha ‘‘kiṃ pattassā’’ti. Kimārammaṇaṃ pattassa puggalassa nirujjhantīti sambandho, hetugabbhavisesanametaṃ. Teti mahābhūtā. Appavattivasenāti puna anuppajjanavasena. Sabbākārenāti vacanatthalakkhaṇarasapaccupaṭṭhānapadaṭṭhāna-samuṭṭhānakalāpacuṇṇanānattekattavinibbhogā- vinibbhogasabhāga-visabhāgaajjhattikabāhirasaṅgahapaccayasamannāhārapaccayavibhāgākārato , sasambhārasaṅkhepasasambhāravibhattisalakkhaṇasaṅkhepasalakkhaṇavibhattiākārato cāti sabbena ākārena.
所谓何处？意即缘起之地，何以为因？为显示「何所来？」之理，谓乃通过事因的缘起而得此因果关系故。亦即「何所证？」以示彼证所缘之因果。由此言曰：缘起于何？缘何而住？缘何缘故断灭？此语用以谓大地性质。所谓轻微运动者，即无起生故。所谓诸因一切之词，乃意味：诸言辞的意义、表达、意境、次第、所依、内外依、聚合、分散、内外合和等；包含归纳、区别、差别、内外依赖与条件相续等，具足一切因缘付属之义。
§488
488. Dibbanti ettha pañcahi kāmaguṇehi samaṅgībhūtā hutvā vicaranti, kīḷanti, jotenti cāti devā, devalokā. Te yanti upagacchanti etenāti devayāniyo yathā ‘‘niyyānikā’’ti (dha. sa. dukamātikā 97) ettha anīyasaddo katvatthe, tathā idha karaṇattheti daṭṭhabbaṃ. Tathā hi vuttaṃ ‘‘tena hesā’’tiādi. Vasaṃ vattentoti ettha vasavattanaṃ nāma yathicchitaṭṭhānagamanaṃ. Tanti iddhividhañāṇaṃ. Cattāro mahārājāno etesaṃ issarāti cātumahārājikā. Kasmā panesa samīpe ṭhitaṃ sadevakalokapajjotaṃ bhagavantaṃ apucchitvā dūre deve upasaṅkamīti codanamapaneti ‘‘samīpe ṭhita’’ntiādinā. ‘‘Ye devā maggaphalalābhino, tepi tamatthaṃ ekadesena jāneyyuṃ, buddhavisayo panāyaṃ pañho pucchito’’ti cintetvā ‘‘na jānāmā’’ti āhaṃsu. Tenāha ‘‘buddhavisaye’’tiādi. Na labbhāti na sakkā, ajjhottharaṇaṃ nāmettha pucchāya nibbādhananti vuttaṃ ‘‘punappunaṃ pucchatī’’ti. ‘‘Hatthato mocessāmā’’ti vohāravasena vuttaṃ, handa naṃ dūramapanessāmāti vuttaṃ hoti. Abhikkantatarāti ettha abhisaddo atisaddatthoti āha ‘‘atikkantatarā’’ti, rūpasampattiyā ceva paññāpaṭibhānādiguṇehi ca amhe abhibhuyya paresaṃ kāmanīyatarāti attho. Paṇītatarāti uḷāratarā. Tena vuttaṃ ‘‘uttamatarā’’ti.
488.天众中有五种感官乐趣和谐同行，故彼天神在天界活动、嬉戏、放光辉。彼等往返、升降，此乃天神之常态。此乃称为“无能断者”，语见于《大部韵律集》97节。此处不和谐音声之义谓有定之时，此处为行持之时，可见含义如此。经文以「tena hesā」等句示之。所谓住处接引，意味着称作自在行者，能随意往返。此乃神通力量之一。诸天中有四大天王，称为四大君主。为何对此处紧邻之处周围诸天光明，世尊未曾亲近却令其远离？此乃示意以免距其过近。因为疑惑于彼境界之得道果故，诸天发问佛佛法相关问题，却得告知“不解”。因此屡次提问。已承诺“当为放下”，以此为辞令，示众如离开般。此处所谓远离则指距离不近。所谓胜过他人者，因其具色相美及智慧辩才诸德，故择其更上者为义。所谓优胜者即尊胜者。故言“更优者”也。
§491-493
491-493. Sahassakkho pana sakko abhisametāvī āgataphalo viññātasāsano, so kasmā taṃ bhikkhuṃ upāyena niyyojesīti anuyogamapaneti ‘‘ayaṃ pana viseso’’tiādinā.
491-493. 萨咖天帝虽具千千重力，而能随意调伏，可称得上威力显著的来果教法。方今为何用权巧善巧等方法遣使此比库执行任务，并以“这乃特殊之人”等词加以指称？
Khajjopanakanti rattiṃ jalantaṃ khuddakakimiṃ. Dhamanto viyāti mukhavātaṃ dento viya. Atthi cevāti ediso mahābhūtapariyesako puggalo nāma vijjamāno eva bhaveyya, mayā apesitoyeva pacchā jānissatīti adhippāyo. Tatoti tathā cintanato paraṃ. Iddhividhañāṇasseva adhippetattā devayāniyasadisova. ‘‘Devayāniyamaggoti vā…pe… abhiññāñāṇanti vā sabbametaṃ iddhividhañāṇasseva nāma’’nti idaṃ pāḷiyaṃ, aṭṭhakathāsu ca tattha tattha āgataruḷhināmavasena vuttaṃ. Sabbāsupi hi abhiññāsu devayāniyamaggādiekacittakkhaṇikaappanādināmaṃ yathārahaṃ sambhavati.
夜晚浸湿荆棘，似是微小昆虫的痛苦隐隐作响。法流如口风吹起，齿间呼啸而过。果真如此，必有一位专注观察大元素流转之人存在，是我所期望将来才能明白之理，此乃使我深思熟虑之因。以神通及智慧为引领，似与天神之法则相通。所谓“天神法则之一道……或称全体此皆神通智慧所成”此为巴利文原语，注疏中也以此辞反复引用尤如火中炭烁。确实，在各类神通中，天神法则时常出现，属心念一时的特殊显现。
§494
494.Āgamanapubbabhāgenimittanti brahmuno āgamanassa pubbabhāge uppajjanakanimittaṃ. Udayato pubbabhāgeti ānetvā sambandho. Imeti brahmakāyikā. Veyyākaraṇenāti byākaraṇena. Anāraddhacittoti anārādhitacitto atuṭṭhacitto. Vādanti dosaṃ. Vikkhepanti vācāya vividhā khepanaṃ.
494.“来处先因”是指梵天来临之前，先有产生缘由。如晨起时分的必然前因所引，造就其因缘关系，即所谓梵身。释义谓“释论”即详细说明。未专心用功，心不安稳，言语散乱，便为犯诸过失。
§495
495.Kuhakattāti vuttanayena abhūtato aññesaṃ vimhāpetukāmattā. ‘‘Guhakattā’’ti paṭhitvā guyhitukāmattāti atthampi vadanti keci.
495.“妄言”是指因说谎而起，意图迷惑他人。“秘密术”一词更有人解释为“意图隐秘之法”，亦即想秘密隐藏的意思。
Tīradassīsakuṇūpamāvaṇṇanā见岸鸟譬喻的解释
§497
497.Padesenāti ekadesena, upādinnakena sattasantānapariyāpannenāti attho. Anupādinnakepīti anindriyabaddhepi. Nippadesatoti anavasesato. Tasmāti tathā pucchitattā, pucchāya ayuttabhāvatoti adhippāyo. Pucchāmūḷhassāti pucchitumajānanato pucchāya sammūḷhassa. Vitathapañho hi ‘‘pucchāmūḷho’’ti vuccati yathā ‘‘maggamūḷho’’ti. Pucchāya dosaṃ dassetvāti tena katapucchāya pucchitākāre dosaṃ vibhāvetvā. Pucchāvissajjananti tathā sikkhāpitāya avitathapucchāya vissajjanaṃ. Yasmā vissajjanaṃ nāma pucchānurūpaṃ, pucchāsabhāgena vissajjetabbato, na ca tathāgatā virajjhitvā katapucchānurūpaṃ virajjhitvāva vissajjenti, atthasabhāgatāya ca vissajjanassa pucchakā tadatthaṃ anavabujjhantā sammuyhanti, tasmā pucchaṃ sikkhāpetvā avitathapucchāya vissajjanaṃ buddhānamāciṇṇanti veditabbaṃ. Tenāha ‘‘kasmā’’tiādi. Duviññāpayoti yathāvuttakāraṇena duviññāpetabbo.
497.“地方顺序”是指序列中的某一位置，依附于某个事物，涵盖整个世代之意。附着于非感官者也是，此为不终止之意。故此而问，认为问者缺乏连贯性。“问根本起”是指因起意欲而生的询问。愚癡之问如“问根本无知”，如同“道根本”之语。问中显现过失，以误导问法处理过失，因此以问之形态显示其过失。除去问义，则是受教者以非虚妄之问而断除疑惑。因为断除即代表去除相应问处，且如来并非以染着之后的问故断除，而是以清净问故断除。由此论者未能悟入断除问处之理，因而迷惑。故比库受教后以非虚妄之问断除，佛亦教知此理。于是有言“为何如是”等。二义须当识别，以所缘由言之。
§498
498.Na patiṭṭhātīti paccayaṃ katvā na patiṭṭhahati. ‘‘Katthā’’ti idaṃ nimitte bhummanti āha ‘‘kiṃ āgammā’’ti. Appatiṭṭhāti appaccayā, sabbena sabbaṃ samucchinnakāraṇāti attho. Upādinnaṃyevāti indriyabaddhameva. Yasmā ekadisābhimukhaṃ santānavasena bahudhā saṇṭhite rūpappabandhe dīghasaññā, tamupādāya tato appakaṃ saṇṭhite rassasaññā, tadubhayañca visesato rūpaggahaṇamukhena gayhati, tasmā ‘‘saṇṭhānavasenā’’tiādi vuttaṃ. Appaparimāṇe rūpasaṅghāte aṇusaññā, tadupādāya tato mahati thūlasaññā, idampi dvayaṃ visesato rūpaggahaṇamukhena gayhatīti āha ‘‘imināpī’’tiādi. ‘‘Pi-saddena cettha ‘saṇṭhānavasena upādārūpaṃ vutta’’nti etthāpi vaṇṇamattameva kathitanti imamatthaṃ samuccinātī’’ti vadanti. Vaṇṇasaddo hettha rūpāyatanapariyāyova. Subhanti sundaraṃ, iṭṭhanti attho . Asubhanti asundaraṃ, aniṭṭhanti attho. Tenāha ‘‘iṭṭhāniṭṭhārammaṇaṃ panevaṃ kathita’’nti. Dīghaṃ rassaṃ aṇuṃ thūlaṃ subhāsubhanti tīsupi ṭhānesu rūpāyatanamukhena upādārūpasseva gahaṇaṃ bhūtarūpānaṃ visuṃ gahitattāti daṭṭhabbaṃ. ‘‘Kattha āpo ca pathavī, tejo vāyo na gādhatī’’ti hi bhūtarūpāni visuṃ gayhanti. Nāmanti vedanādikkhandhacatukkaṃ. Tañhi ārammaṇābhimukhaṃ namanato, nāmakaraṇato ca ‘‘nāma’’nti vuccati. Heṭṭhā ‘‘dīghaṃ rassa’’ntiādinā vuttameva idha ruppanaṭṭhena rūpasaññāya gahitanti dasseti ‘‘dīghādibheda’’nti iminā. Ādisaddena āpādīnañca saṅgaho. Yasmā vā dīghādisamaññā na rūpāyatanavatthukāva, atha kho bhūtarūpavatthukāpi. Tathā hi saṇṭhānaṃ phusanamukhenapi gayhati, tasmā dīgharassādiggahaṇena bhūtarūpampi gayhatevāti imamatthaṃ viññāpetuṃ ‘‘dīghādibhedaṃ rūpa’’ micceva vuttaṃ. Kiṃ āgammāti kiṃ adhigantvā kissa adhigamanahetu. ‘‘Uparujjhatī’’ti idaṃ anuppādanirodhaṃ sandhāya vuttaṃ, na khaṇanirodhanti āha ‘‘asesametaṃ nappavattatī’’ti.
498.“不成立”是指条件虽成而不成立。问“如何”即问此因缘以何故起。称“不成立”即因不存在，总的说是因缘不满足之意。特别是附着于感官者，因为于一方位相应众多物质聚合，如色聚合时起长识，有附着而生短识，相互依赖而起，此称为“聚合依缘”。在小量色聚集中起微小识，因附着起大粗识，此二者由色蕴巧妙相联，故有言“此亦”。“此语谓色处变化之义”。美称为美好，喜爱为可取；恶称为丑陋，厌弃为不可取。故言“美好与不美好之所缘如此称述”。长短、细粗在三处视为色处上之聚合依缘，故以为色处为聚依之聚合性。问“水、地、火、风如何不侵染此？”此谓诸元素以色聚合而成为无形持有。名称是由受等蕴四集之缘起，缘着其所依，因名为“名称”。以“长短粗细”等词解释色蕴的起因，显示色受区别，此谓“颜色差别”。初音相会聚集颜色，如长粗等非色处，若无色处成分，则不成色体，色体也出现如聚合效用。如此说是错误的色之长短区别论。何以“起因”？作为所得、于何因缘而得？谓“上升”即由不起不灭的连续说起，而非瞬间灭尽，因此说“不停转”等。
§499
499.Tatra veyyākaraṇaṃ bhavatīti anusandhivacanamattaṃ cuṇṇiyapāṭhaṃ vatvā veyyākaraṇavacanabhūtaṃ viññāṇantiādiṃ silokamāhāti adhippāyo. Viññātabbanti visiṭṭhena ñāṇena ñātabbaṃ, sabbañāṇuttamena ariyamaggañāṇena paccakkhato jānitabbanti attho. Tenāha ‘‘nibbānassetaṃ nāma’’nti. Nidassīyateti nidassanaṃ, cakkhuviññeyyaṃ, na nidassanaṃ anidassanaṃ, acakkhuviññeyyanti atthaṃ vadanti. Nidassanaṃ vā upamā, tadetassa natthīti anidassanaṃ. Na hi nibbānassa niccassa ekabhūtassa accantapaṇītasabhāvassa sadisaṃ nidassanaṃ kutoci labbhatīti. Yaṃ ahutvā sambhoti, hutvā paṭiveti, taṃ saṅkhataṃ udayavayantehi saantaṃ, asaṅkhatassa pana nibbānassa niccassa te ubhopi antā na santi, tato eva navabhāvāpagamasaṅkhātā jaratāpi tassa natthīti vuttaṃ ‘‘uppādanto vā’’tiādi. Tattha uppādantoti uppādāvatthā. Vayantoti bhaṅgāvatthā. Ṭhitassa aññathattantoti jaratā vuttā. Avasesaggahaṇena ṭhitāvatthā anuññātā hoti. Titthassāti pānatitthassa. Tattha nibbacanaṃ dasseti ‘‘tañhī’’tiādinā. Papantīti pakārena pivanti. Tathā hi ācariyena vuttaṃ ‘‘papanti etthāti papanti vuttaṃ. Ettha hi papanti pānatittha’’nti (dī. ni. ṭī. 1.499) niruttinayena, yathārutalakkhaṇena vā pa-kārassa bha-kāro kato.Sabbatoti sabbakammaṭṭhānamukhato. Tenāha ‘‘aṭṭhatiṃsāya kammaṭṭhānesu yena yena mukhenā’’ti. Ayaṃ aṭṭhakathāto aparo nayo – pakārena bhāsanaṃ jotanaṃ pabhā, sabbato pabhā assāti sabbatopabhaṃ, kenaci anupakkiliṭṭhatāya samantato pabhassaraṃ visuddhanti attho. Ettha nibbāneti nimitte bhummaṃ dasseti ‘‘idaṃ nibbānaṃ āgammā’’ti iminā. Yena nibbānamadhigataṃ, taṃ santatipariyāpannānaṃyeva idha anuppādanirodho adhippetoti vuttaṃ ‘‘upādinnakadhammajātaṃ nirujjhati, appavattaṃ hotī’’ti.
这里所说‘有训诂’者，仅止于引释解释的语句，是简略的摘录读法，谓之『根据训诂词句而实有此义的见解等』，称为破题总说。所谓应认识的意思，是指应以卓越的智慧、以最胜的圣道智慧为依凭，而正确体认，明了无疑的含义。因此说‘这就是所谓涅槃』。谓之指示，即为示现，诸法之眼所见的对象，非指示者则为非示现，不为诸法眼所见者，意即说明义理的含义。指示可以是比喻，谓此法没有存在的实在，故称非示现。涅槃不是真实常住、绝对完美本性的法，故无任何相似的指示可得。若说涅槃是‘成就而现于世’，是因为生灭法依因缘而生起、灭尽，则寂灭断灭之无生涅槃无生之法，二者俱无终结，因而无生死等新变化，于是说‘生起者及……’等。此‘生起’者即‘缘起’，‘灭尽’者即‘分散破坏’。‘住着的异质’则是指衰老。‘终结止息’乃指依前业老病死而不复存活，遂说‘他处彼岸’。其中‘他处彼岸’是指涅槃的超越无余，譬如‘渴’示其止灭，‘饮’喻如受用。正如长老所说‘饮，谓此处饮用。此处饮者，即他处彼岸’等。从音义论理解释，如此声间分合所成的语义无疑。‘一切’即指一切业处、外境等，故说‘三十八业处中，任何一所’此乃本注另一深义——照明言说之道，显耀遍照，彻遍周明，若无染污则无上清净之义。此处‘涅槃’呈现为象征，表明实质是‘这是涅槃所到达的’。由此涅槃所证得者，是指此处因缘所摄聚的无生断灭，具足无生无灭法故称之为‘所依灭尽’。如经文所言『依止他方生起的法而断灭，止息不复生起』。
Tatthāti yadetaṃ ‘‘viññāṇassa nirodhenā’’ti padaṃ vuttaṃ, tasmiṃ. Viññāṇaṃ uddharati tassa vibhajjitabbattā. Carimakaviññāṇanti arahato cuticittasaṅkhātaṃ parinibbānacittaṃ. Abhisaṅkhāraviññāṇanti puññādiabhisaṅkhāracittaṃ. Etthetaṃ uparujjhatīti etasmiṃ nibbāne etaṃ nāmarūpaṃ anupādisesāya nibbānadhātuyā nirujjhati. Tenāha ‘‘vijjhāta…pe… bhāvaṃ yātī’’ti. Vijjhātadīpasikhā viyāti nibbutadīpasikhā viya. ‘‘Abhisaṅkhāraviññāṇassāpī’’tiādinā saupādisesanibbānadhātumukhena anupādisesanibbānadhātumeva vadati nāmarūpassa anavasesato uparujjhanassa adhippetattā. Tena vuttaṃ ‘‘anuppādavasena uparujjhatī’’ti. Sotāpattimaggañāṇenāti kattari, karaṇe vā karaṇavacanaṃ, nirodhenāti pana hetumhi. Etthāti nibbāne. Sesaṃ sabbattha uttānatthameva.
‘那里’者，即此处说“因识的灭绝”一词，此识因灭绝而应当分辨探究。所谓最终识者，是即阿拉汉于临终时意念所生之灭尽心。所谓行识，是指善恶等业行所生之心。此处所说，为示明此涅槃中，名色由于无依而灭，其缘灭尽而止息。故说‘洞察……界，去往存在’。这里‘洞察’如点燃火把，如涅槃之光明火把，意谓由缘灭而见证无余涅槃。‘连行识亦然’意以依止尽灭之涅槃法，论其涅槃体无依止性，故谓名色亦不依存而不复生起。于是称‘由无生发的法而灭’。所谓聋边圣道见知，是谓明知或使之作求的主体或行为谓‘缘起’而‘因灭’，此即说涅槃之所在。整体而言涅槃全体先后依理相应明了。
Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya sādhuvilāsiniyā nāma līnatthapakāsaniyā kevaṭṭasuttavaṇṇanāya līnatthapakāsanā.
以上即是《善法乐注》长部经疏注中，针对细微深奥难解之处所作释明之说，明示如何以广大智慧精研佛法，令诸读者开智悦闻。其中，称此为《善乐注》的纯粹开示，乃专以《凯拖萨经》略说为标记。
Kevaṭṭasuttavaṇṇanā niṭṭhitā. · 《给瓦吒经》的解释结束。