7. Brāhmaṇasaṃyuttaṃ · 7. 婆罗门相应复注
6. Brahmasaṃyuttaṃ6. 梵天相应
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1. Brahmāyācanasuttavaṇṇanā1. 梵天劝请经注释
§172
172.Parivitakkoudapādīti dhammagambhīratāpaccavekkhaṇahetuko dhammadesanāya appossukko uppajji. Ayaṃ parivitakko kasmā udapādi? Kattha ca udapādīti taṃ sabbaṃ vibhāvetuṃ ‘‘sabbabuddhāna’’ntiādi āraddhaṃ. Tattha āciṇṇasamāciṇṇoti ācarito ceva ācarantehi ca sammadeva ācaritoti attho. Etena ayaṃ parivitakko sabbabuddhānaṃ paṭhamābhisambodhiyaṃ uppajjatevāti ayamettha dhammatāti dasseti. Tattha aṭṭhame sattāheti idaṃ sattamasattāhato paraṃ sattāhabbhantare uppannattā vuttaṃ, na pana itaresaṃ viya aṭṭhamassa nāma sattāhassa pavattitassa sabbhāvā. Sapaccaggheti mahagghe. ‘‘Paccagghe’’ti vā pāṭho, abhinaveti attho. Selamayeti muggavaṇṇasilāmaye.
172.“对禅思（parivitakka）与起忧（udapāda）”者，因对深远法义的精细观察而生，又由法的宣说而起细微的觉察。此禅思为何而生？何处生起？应当一一分别，修习诸佛所说之处。这里“习”和“不习”，即为正确修行与不正确修行的义。由此，此禅思即恰如诸佛初转法轮之时所萌生。所谓第八周指第七周之后至第八周间所现，非为他人所称之第八周一切皆起；“sapaccaggha”意味为“大劫”，或亦有“paccagghe”之别解，意谓新生；“selamayeti”指冥鼠象喻。
Paṭividdhoti sayambhuñāṇena ‘‘idaṃ dukkha’’ntiādinā paṭimukhaṃ nibbijjhanavasena patto, yāthāvato avabuddhoti attho. Dhammoti catusaccadhammo tabbinimuttassa paṭivijjhitabbadhammassa abhāvato. Gambhīroti mahāsamuddo viya makasatuṇḍasūciyā aññatra samupacitaparipakkañāṇasambhārehi aññesaṃ ñāṇena alabbhaneyyapatiṭṭho. Tenāha ‘‘uttānapaṭikkhepavacanameta’’nti. Yo alabbhaneyyapatiṭṭho, so ogāhituṃ asakkuṇeyyatāya sarūpato visesato ca passituṃ na sakkāti āha ‘‘gambhīrattāva duddaso’’ti. Dukkhena daṭṭhabboti kicchena kenaci kadācideva daṭṭhabbo. Yaṃ pana daṭṭhumeva na sakkā, tassa ogāhetvā anu anu bujjhanako kadāci natthīti āha ‘‘duddasattāva duranubodho’’ti. Dukkhena avabujjhitabbo avabodhassa dukkarabhāvato. Imasmiṃ ṭhāne ‘‘taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho dukkarataraṃ vā durabhisambhavataraṃ vā’’ti (saṃ. ni. 5.1115) suttapadaṃ vattabbaṃ. Santārammaṇatāya vā santo. Nibbutasabbapariḷāhatāya nibbuto. Attano paccayehi padhānabhāvaṃ nītoti vā paṇīto. Atittikaraṇaṭṭhena atappako sādurasabhojanaṃ viya. Tattha ca nirodhasaccaṃ santaṃ ārammaṇanti santārammaṇaṃ, maggasaccaṃ santaṃ santārammaṇañcāti santārammaṇaṃ, anupasantasabhāvānaṃ kilesānaṃ saṅkhārānañca abhāvato santo. Nibbutasabbapariḷāhattā nibbuto. Santapaṇītabhāveneva tadatthāya asecanakatāya atappakatā daṭṭhabbā. Tenāha ‘‘idaṃ dvayaṃ lokuttarameva sandhāya vutta’’nti. Uttamañāṇassa visayattā na takkena avacaritabbo. Tato eva nipuṇañāṇagocaratāya saṇhasukhumasabhāvattā ca nipuṇo. Bālānaṃ avisayattā yathāvuttehi paṇḍitehi eva veditabboti paṇḍitavedanīyo. Ālīyanti abhiramitabbaṭṭhena sevīyantīti ālayā, pañca kāmaguṇā. Ālayanti allīyanti abhiramaṇavasena sevantīti ālayā, taṇhāvicaritāni. Ramantīti ratiṃ vindanti kīḷanti laḷanti. Ālayaratāti ālayaniratā.
所谓“破坏（paṭividdha）”者，乃由自证真知见得“此即苦”等真理，令心厌离诸法，达至如实理解之境界。此“法”即指离欲断见者应当分别之四圣谛法。所谓“深远”如同大海之深，以螃蟹之钳、刺、须等比喻因缘成熟之智慧，非以他智可及。如言“此是不能放逸之说”，谓未得智慧根基者难于观察。所谓“难见苦”，意谓苦法非任意刻易见；暂时不见苦者，心智不究竟。苦理难证，是因觉知状态难生。此中有言“诸比库，莫以何为苦与难明，愚者能悉之，智者能见之”，应持其意。所谓“息止境”指尽心安住，成道涅槃境。涅槃寂静、圣使灭尽烦恼，谓止欲断贪。圣谛息心者，此即所谓诸行悉灭之义。由此言“此二即为出世间法所说”，最胜智慧已达圆满，非凭粗浅言辞可断定。故智慧高明者应以此辨过人也。愚者则因各别主观所知难获真理。所谓贪爱之家遂成五欲，缘爱遍行而缔结众生。心乐风貌，心趣乐所，裁度爱乐，皆因贪欲所作。所有由贪所执，即谓爱乐执恋。
Ṭhānaṃ sandhāyāti ṭhānasaddaṃ sandhāya, atthako pana ṭhānanti ca paṭiccasamuppādo eva adhippeto. Tiṭṭhati phalaṃ tadāyattavuttitāyāti hi ṭhānaṃ, saṅkhārādīnaṃ paccayabhūtā avijjādayo. Imesaṃ saṅkhārādīnaṃ paccayā idappaccayā, avijjādayo. Idappaccayā eva idappaccayatā yathā ‘‘devo eva devatā’’. Idappaccayānaṃ vā avijjādīnaṃ attano phalaṃ pati paccayabhāvo uppādanasamatthatā idappaccayatā. Tena paramatthapaccayalakkhaṇo paṭiccasamuppādo dassito hoti. Paṭicca samuppajjati phalaṃ etasmāti paṭiccasamuppādo. Padadvayenapi dhammānaṃ paccayaṭṭho eva vibhāvito. Tenāha ‘‘saṅkhārādipaccayānaṃ etaṃ adhivacana’’nti. Saṅkhārādīnaṃ paccayā saṅkhārādipaccayā, avijjādayo. Tesaṃ saṅkhārādipaccayānaṃ. Ayamettha saṅkhepo, vitthāro pana visuddhimaggasaṃvaṇṇanāyaṃ (visuddhi. mahāṭī. 2.572-573) vuttanayena veditabbo. Sabbasaṅkhārasamathotiādi sabbanti sabbasaṅkhārasamathādiabhidheyyaṃ sabbaṃ atthato nibbānameva. Idāni assa nibbānabhāvaṃ dassetuṃ ‘‘yasmā hī’’tiādi vuttaṃ. Tanti nibbānaṃ. Āgammāti paṭicca ariyamaggassa ārammaṇapaccayahetu. Sammantīti paṭippassaddhivūpasamavasena sammanti. Tathā santā ca savisesaṃ upasantā nāma hontīti āha ‘‘vūpasammantī’’ti. Etena sabbe saṅkhārā sammanti etthāti sabbasaṅkhārasamatho, nibbānanti dasseti. Sabbasaṅkhāravisaṃyutte hi nibbāne sabbasaṅkhāravūpasamapariyāyo aṭṭhakathāyaṃ vutto eva. Sesapadesupi eseva nayo.
“处所”者，音韵为“处”，意指缘起之所，即依缘而生之处。谓缘起即依于诸行等诸法，众因缘具足即生果报，所谓“现”“立”果。此中诸行为无明、行为等，称为依缘而起（idappaccayā），如“诸天即为诸天之因”。所谓依缘者指，诸法之因所生果，导致诸因缘转生，此即缘起。未分别详细之时，谓为总说。今此处解释详注，正如《清净道论》所说。诸行平息时即为涅槃。现见涅槃之义故，谓众行悉灭。乃“既出离圣道之缘起”故称缘起。称此“诸行之缘起”为“此为诸行依缘之专名”。诸行依缘又称行缘或无明缘等。诸行悉灭者，谓涅槃即诸行得以断灭之境。涅槃即为究竟清净，故称未到之地皆不及。
Upadhīyati ettha dukkhanti upadhi, khandhādayo. Paṭinissaṭṭhāti samucchedavasena pariccattā honti. Sabbā taṇhāti aṭṭhasatappabhedā sabbāpi taṇhā. Sabbe kilesarāgāti kāmarāgarūparāgādibhedā sabbepi kilesabhūtā rāgā, sabbepi vā kilesā idha ‘‘kilesarāgā’’ti adhippetā, na lobhavisesā eva cittassa pariḷāhabhāvāpādanato. Yathāha ‘‘rattampi cittaṃ vipariṇataṃ , duṭṭhampi cittaṃ vipariṇataṃ, mūḷhampi cittaṃ vipariṇata’’nti (pārā. 271). Virajjantīti palujjanti vikkhambhanato sabbaso tena visaṃyuttabhāvato. Sabbaṃ dukkhanti jarāmaraṇādibhedaṃ sabbaṃ vaṭṭadukkhaṃ. Bhavena bhavanti tena tena bhavena bhavantaraṃ bhavanikantibhāvena saṃsibbati. Phalena vā saddhiṃ kammaṃ sataṇhasseva āyatiṃ punabbhavabhāvato. Tato vānato nikkhantaṃ tattha tassa sabbaso abhāvato. Ciranisajjācirabhāsanehi piṭṭhiāgilāyanatālugalasosādivasena kāyakilamatho ceva kāyavihesā ca veditabbā. Sā ca kho desanāya atthamajānantānaṃ apaṭipajjantānañca vasena, jānantānaṃ pana paṭipajjantānañca desanāya kāyaparissamopi satthu aparissamoyeva. Tenāha bhagavā – ‘‘na ca maṃ dhammādhikaraṇaṃ vihesesī’’ti (udā. 10). Tenevāha – ‘‘yā ajānantānaṃ desanā nāma, so mama kilamatho assā’’ti. Ubhayanti cittakilamatho cittavihesā cāti ubhayampetaṃ buddhānaṃ natthi bodhimūle eva samucchinnattā. Anubrūhanaṃ sampiṇḍanaṃ. Soti apissūti nipāto. Vuddhippattā vā acchariyā anacchariyā, vuddhiatthopi hi -kāro hoti yathā ‘‘asekkhā dhammā’’ti. Kappānaṃ satasahassaṃ cattāri ca asaṅkhyeyyāni sadevakassa lokassa dhammasaṃvibhāgakaraṇatthameva pāramiyo pūretvā idāni samadhigatadhammarajjassa tattha appossukkatāpattidīpanatā gāthatthassa ca acchariyatā tassa vuddhippattīti veditabbaṃ. Atthadvārena hi gāthānaṃ anacchariyatā. Gocarā ahesunti upaṭṭhahiṃsu. Upaṭṭhānañca vitakketabbatāvāti āha ‘‘parivitakkayitabbataṃ pāpuṇiṃsū’’ti.
此处所染即为“苦”，谓烦恼所依附者，主要为五蕴总称。所谓“断灭”指由截断见闻触集等而生，令烦恼止息。此称断灭如割断树枝。所谓“渴爱”即八百余种侔劣渴爱。渴爱皆是烦恼根本，均属爱染之类。其中因色欲、荣爱等所生皆属烦恼，而非因贪而生之别种心态。譬如“此时身心颠倒，坏坏之心颠倒”，以此比喻烦恼纷乱。所谓“离欲”，即远离贪欲，令烦恼消退，达到染污除尽。苦者通说为从老死诸苦所成，身心苦患缠绕，轮回如此。由生起故，依次报应生死之苦境；由断灭故，即得不生苦境。口说苦义是为行者苦难修持。因不明法故，难度此苦，故圣人曰“不分别持法”，“如来所说无有分别”，慢慢进入妙法。圣教之说，劝行者持苦难观想。
Yadi sukhāpaṭipadāva, kathaṃ kicchatāti āha ‘‘pāramīpūraṇakāle panā’’tiādi. Evamādīni duppariccajāni dentassa. Ha-iti vā byattanti etasmiṃ atthe nipāto. ‘‘Ekaṃsatthe’’ti keci. Ha byattaṃ, ekaṃsena vā alaṃ nippayojanaṃ evaṃ kicchena adhigatassa pakāsituṃ desitunti yojanā. Halanti vā alanti iminā samānatthapadaṃ ‘‘halanti vadāmī’’tiādīsu viya. Rāgadosaphuṭṭhehīti phuṭṭhavisena viya sappena rāgena dosena ca phuṭṭhehi abhibhūtehi. Rāgadosānugatehīti rāgadosehi anubandhehi.
若是修习快乐道，怎会困难呢？于是问曰：“在完成波罗蜜时，难处何在？”此类问题十分稀少。或曰“一合眼难度”，或有异说。其说“哈”谓变化，“哈”在此为口气助词。或谓诸行相违失，或“挥动波罗蜜”，谓烦恼对智慧之妨碍。所谓“烦恼随缘”即贪瞋等烦恼随各种条件相应生起。
Niccādīnanti niccādīnaṃ catunnaṃ vipallāsānaṃ. Evaṃgatanti evaṃ aniccantiādinā ākārena pavattaṃ bujjhitabbaṃ. Kāmarāgarattā ca bhavarāgarattā ca nīvaraṇehi nivutacittatāya diṭṭhirāgarattā viparītābhinivesena na dakkhanti yāthāvato dhammaṃ na paṭivijjhissanti. Sabhāvenāti aviparītasabhāvena. Evaṃ gāhāpetunti aniccantiādinā sabhāvena yāthāvato dhammaṃ jānāpetuṃ. Rāgadosaparetatāpi nesaṃ sammūḷhabhāvenevāti āha ‘‘tamokhandhena āvuṭā’’ti.
「无常」及其四类相反概念者，谓无常及其相反者四种颠倒。此类无常等因缘所起者，理应如此了知。欲爱及生有之爱等，因烦恼障蔽心意而生起内心偏颇，执著见有执迷，则不能正见法之真相，故不能证得如法。所谓具相，是指无颠倒具相。故复制『无常及其相反诸法，以如实相而教人了知』。即便是贪嗔等煽惑离别心，亦不过因彼之根本颠倒，而无法清楚观察世法。此中谓曰『被暗蔽之蕴垢』也。
Dhammadesanāya appossukkatāpattiyā kāraṇaṃ vibhāvetuṃ ‘‘kasmā panā’’tiādinā sayameva codanaṃ samuṭṭhāpeti. Aññātavesenāti imassa bhagavato sāvakabhāvūpagamanena aññātavesena. ‘‘Aññataratāpasavesenā’’ti keci, so panassa arahattādhigamaneneva vigaccheyya. Tividhaṃ kāraṇaṃ appossukkatāpattiyā paṭipakkhassa balavabhāvo, dhammassa gambhīratā, tattha ca bhagavato sātisayaṃ gāravanti taṃ dassetuṃ ‘‘tassa hī’’tiādi āraddhaṃ. Tattha paṭipakkhā nāma rāgādayo kilesā sammāpaṭipattiyā antarāyakarattā. Tesaṃ balavabhāvato ciraparibhāvanāya sattasantānato dubbisodhiyatāya te satte mattahatthino viya dubbalapurisaṃ adhibhavitvā ajjhottharitvā anayabyasanaṃ āpādentā anekasatayojanāyāmavitthāraṃ sunicitaṃ ghanasannivesaṃ kaṇṭakaduggampi adhisenti. Dūrapabhedaducchejjatāhi dubbisodhiyataṃ pana dassetuṃ ‘‘athassā’’tiādi vuttaṃ. Tattha ca anto amaṭṭhatāya kañjiyapuṇṇā lābu, cirapārivāsikatāya takkabharitā cāṭi, snehatintadubbalabhāvena vasāpītapilotikā, telamissitatāya añjanamakkhitahattho dubbisodhanīyā vuttā. Hīnūpamā cetā rūpapabandhabhāvato acirakālikattā ca malīnatāya, kilesasaṃkileso eva pana dubbisodhanīyataro anādikālikattā arūpanissitattā ca. Tenāha ‘‘atisaṃkiliṭṭhā’’ti.
佛法宣说若缺乏细微触发原因，则难以分析其因缘，故在此以“究竟为何”为起点，令众自发生起思惟觉醒。所谓未谙，意指因应世之佛陀及具德弟子示现，施以不同层次之启发而生。又曰『某些层次之启发故』，如是者，当其证得阿拉汉之果时方能断除。三种原因中，缺乏细微缘起之障碍源与法之深义，及佛陀于圣法中之根本尊贵，此三者皆能使人发起正知。障碍者谓贪等烦恼，因其妨碍正当修行，故极力阻挠。以彼烦恼之强大力量，长久摧残身体，苦患难除，如同凶暴恶人掌控，灭其生机，依然施行各种恶业数百由旬之久，营自严密牢固之障碍。谓难破坏之暗障垢，恒令误解。详见『为彼人故曰“彼者”』。此外，末轮有布满绵密鸣虫之污秽，长期缠绕，形同沾染污秽之尘埃，其似药杵涂有铅汞，手染污垢，皆言为难以消除之污。此劣愚相，比拟由色法迷惑心意，临时现象终难清净，烦恼之染，因非初始之染，乃为依色相结所转之烦恼，故谓「染垢尤甚」。
Yathā ca dubbisodhanīyataratāya, evaṃ gambhīraduddasaduranubodhānampi vuttaupamā hīnūpamāva. Gambhīropi dhammo paṭipakkhavidhamanena ñāṇena visadabhāvaṃ āpannena supākaṭo bhaveyya, paṭipakkhavidhamanaṃ pana sammāpaṭipattipaṭibaddhaṃ, sā saddhammassavanādhīnā, taṃ satthari dhamme ca pasādāyattaṃ. So garuṭṭhāniyānaṃ ajjhesanahetukoti paṇālikāya sattānaṃ dhammasampaṭipattiyā brahmāyācanānimittanti taṃ dassento ‘‘apicā’’tiādimāha.
犹如所说难除污垢，纵然释义深奥难解之法亦如此劣愚之比。虽说法性深妙，但若能以相反方法所获之智慧清晰明辨，则得大明了；而逆向不正修行则难具清净。以此法为信，能摄受正法者，便为师所尊重。此乃使众生具有敬畏之心，以恭敬法门为缘起，得佛教法之真相，故佛言「非彼即彼」等喻示之。
Upakkilesabhūtaṃ appaṃ rāgādirajaṃ etassāti apparajaṃ, apparajaṃ akkhi paññācakkhu yesaṃ te taṃsabhāvāti katvā apparajakkhajātikāti imamatthaṃ dassento ‘‘paññāmaye’’tiādimāha. Appaṃ rāgādirajaṃ yesaṃ taṃsabhāvā apparajakkhajātikāti evamettha attho veditabbo. Assavanatāti ‘‘sayaṃ abhiññā’’tiādīsu viya karaṇe paccattavacananti āha ‘‘assavanatāyā’’ti. Dasapuññakiriyavasenāti dānādidasavidhapuññakiriyavatthūnaṃ vasena. Tenāha ‘‘katādhikārā’’tiādi. Papañcasūdaniyaṃ (ma. ni. aṭṭha. 1.282) pana ‘‘dvādasapuññakiriyavasenā’’ti vuttaṃ, taṃ dānādīsu saraṇagamana-parahitapariṇāmanādipakkhipanavasena vuttaṃ.
依佛所教，仅存轻微之欲贪等染污，即谓少染污，少染污者即由慧眼辨识诸法本质者也。辨识轻微染污者即在此义应了知为有少染污之慧眼者生起。所谓漏者，是谓自觉已证通达诸法，如此谓之「漏」。因十种功德行为，犹如布施等十种功德行为所生之力所染，故云「已行善法」。《婆沙论》有云：「以十二功德行为之力故。」此指由布施及皈依等功德行为所生之力量，促成证果。
Rāgādimalena samalehi pūraṇādīhi chahi satthārehi satthupaṭiññehi kabbaracanāvasena cintākaviādibhāve ṭhatvā takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ cintito. Te kira buddhakolāhalānussavena sañjātakutūhalaṃ lokaṃ vañcentā kohaññe ṭhatvā sabbaññutaṃ paṭijānantā yaṃ kañci adhammameva ‘‘dhammo’’ti dīpesuṃ. Tenāha ‘‘te hi puretaraṃ uppajjitvā’’tiādi. Apāpuretanti etaṃ kassapassa bhagavato sāsanantaradhānato pabhuti pihitaṃ nibbānamahādvāraṃ ariyamaggaṃ saddhammadesanāhatthena apāpura vivara.
被欲贪等恶染污所包围，及其浸染，诸多圣师为持法之师，透过反思如诗人思索，不断反覆良久地观照，思惟自身的证悟。彼等因佛陀之教诲传播，众生生起烦扰疑惑，令彼等愤怒而伪装假象，然终究以智慧了解无义不法现象，发出称为“先世所生”的判语。对此宣说：“彼等自古以来生于”，意即自昔世时起即生此种困扰。所谓恶世，是因喀萨巴佛教法暂时灭绝及涅槃宏阔大门之故，佛法陀降无法得闻。
Selo pabbato ucco hoti thiro ca, na paṃsupabbato missakapabbato cāti āha ‘‘sele yathā pabbatamuddhanī’’ti. Dhammamayaṃ pāsādanti lokuttaradhammamāha. So hi sabbaso pasādāvaho, sabbadhamme atikkamma abbhuggataṭṭhena pāsādasadiso ca. Paññāpariyāyo vā idha dhamma-saddoti vuttaṃ ‘‘paññāmaya’’nti. Sā hi abbhuggataṭṭhena pāsādoti abhidhamme āgatā. Tathā cāha –
坚硬山峰高耸且稳固，非尘土堆积或劣质堆而成，故谓“坚如山峰”。此山峰比喻为法之净土，为出世间之法殿堂。此殿堂为一切安详清净之所，逾越一切法界，犹如一座高耸安稳之巨厦。亦有智慧周遍说明此处为法身所驻之最高净土，故曰“智慧所成”。此为阿毗达摩集论中所载：
‘‘Paññāpāsādamāruyha, asoko sokiniṃ pajaṃ;
「揭起智慧之门，安慰无忧的众生；
Pabbataṭṭhova bhūmaṭṭhe, dhīro bāle avekkhatī’’ti. (dha. pa. 28);
如山之巅于地上，智者于愚者洞察」。（《达磨巴》28）
Yathā hītiādīsu yathā ca pabbate ṭhatvā andhakāre heṭṭhā olokentassa purisassa khettakedārapāḷikuṭikāyo tattha sayitamanussā ca na paññāyanti anujjalabhāvato, kuṭikāsu pana aggijālā paññāyati samujjalabhāvato, evaṃ dhammapāsādamāruyha sattalokaṃ olokayato bhagavato ñāṇassa āpāthaṃ nāgacchanti akatakalyāṇā sattā, ñāṇagginā anujjalabhāvato anuḷārabhāvato ca rattiṃ khittā sarā viya honti, katakalyāṇā pana bhabbapuggalā dūre ṭhitāpi bhagavato āpāthaṃ āgacchanti paripakkañāṇaggitāya samujjalabhāvato uḷārasantānatāya himavantapabbato viya cāti evaṃ yojanā veditabbā.
正如在阐释『如是』『如是』等词时，譬如立于山顶俯视黑暗之下，田地边上的茅舍，此处方寝的人不见智慧之光，仅因无光而不慧；而茅舍内点燃火把，则因有光而见智。如此彼诸修慧者登法门，观照众生世界，离恶趣不善命，燃慧火焰，整夜明亮，如萤火相辅，如寒山之巅。有善根清净众生，虽远离世尊教导，仍能得其光照，因其慧火炽盛，心量广大，如喜马拉雅雄山，故当如此量度以为比喻。
Garuṭṭhānīyaṃ payirupāsitvā garutaraṃ payojanaṃ uddissa abhipatthanā ajjhesanā, sāpi atthato yācanāva hotīti āha ‘‘ajjhesananti yācana’’nti. Padesavisayaṃ ñāṇadassanaṃ ahutvā buddhānaṃyeva āveṇikabhāvato idaṃ ñāṇadvayaṃ ‘‘buddhacakkhū’’ti vuccatīti āha ‘‘imesañhi dvinnaṃ ñāṇānaṃ ‘buddhacakkhū’ti nāma’’nti. Tiṇṇaṃ magggañāṇānanti heṭṭhimānaṃ tiṇṇaṃ maggañāṇānaṃ ‘‘dhammacakkhū’’ti nāmaṃ catusaccadhammadassanamattabhāvato. Yato tāni ñāṇāni vijjūpamabhāvena vuttāni, aggamaggañāṇaṃ pana ñāṇakiccassa sikhāppattiyā dassanamattaṃ na hotīti ‘‘dhammacakkhū’’ti na vuccati, yato taṃ vajirūpamabhāvena vuttaṃ. Vuttanayenāti ‘‘apparajakkhajātikā’’ti ettha vuttanayena. Yasmā mandakilesā ‘‘apparajakkhā’’ti vuttā, tasmā bahalakilesā ‘‘mahārajakkhā’’ti veditabbā. Paṭipakkhavidhamanasamatthatāya tikkhāni sūrāni visadāni, vuttavipariyāyena mudūni. Saddhādayo ākārāti saddahanādippakāre vadati. Sundarāti kalyāṇā. Sammohavinodaniyaṃ pana ‘‘yesaṃ āsayādayo koṭṭhāsā sundarā, te svākārā’’ti vuttaṃ, taṃ imāya atthavaṇṇanāya aññadatthu saṃsandatīti daṭṭhabbaṃ. Kāraṇaṃ nāma paccayākāro, saccāni vā. Paralokanti samparāyaṃ. Taṃ dukkhāvahaṃ vajjaṃ viya bhayato passitabbanti vuttaṃ ‘‘paralokañceva vajjañca bhayato passantī’’ti. Sampattibhavato vā aññattā vipattibhavo paralokoti vuttaṃ ‘‘para…pe… passantī’’ti.
若供奉尊重鸿鹄，为更高耸之目标精勤修持，正是为了所欲祈请之利益，此即所谓“请求”。未有见解知识之境界，惟佛等以自证相，用此双重知识称为“佛眼”。三种道之知识为“法眼”，谓四圣谛之真理洞见。因此知识非凡通论称为“法眼”，而非通俗猝得者也。说法之异名解释为“坚固护卫”，因轻微染污称为“弱护卫”，多染污则“强护卫”，对立摧毁法具三种，言语依信等现象，称为令人喜悦。妄惑解除，称为“美”。据说“内在贮藏之感受皆美，谓形态令其自显”。因众生怖惧恶道，称为“彼世恐惧”，以资启发。“世间”依成败异，不同称谓为“彼世”，故此有“彼世”之见，或成或坏，皆名“彼世”。
Ayaṃ panettha pāḷīti ettha ‘‘apparajakkhā’’ti padānaṃ atthavibhāvane ayaṃ tassa tathābhāvasādhanapāḷi. Saddhādīnañhi vimuttaparipācakadhammānaṃ balavabhāvo tappaṭipakkhānaṃ pāpadhammānaṃ dubbalabhāve sati hoti. Tesañca balavabhāvo saddhādīnaṃ dubbalabhāveti vimuttiparipācakadhammānaṃ savisesaṃ atthitānatthitāvasena apparajakkhā mahārajakkhātiādayo pāḷiyaṃ (paṭi. ma. 1.111) vibhajitvā dassitā ‘‘saddho puggalo apparajakkho’’tiādinā. Khandhādayo eva lujjanapalujjanaṭṭhena loko sampattibhavabhūto loko sampattibhavaloko, sugatisaṅkhāto upapattibhavo. Sampatti bhavati etenāti sampattisambhavaloko, sugatisaṃvattaniyo kammabhavo. Duggatisaṅkhātaupapattibhava-duggatisaṃvattaniyakammabhavā vipattibhavaloka-vipattisambhavalokā. Puna ekakadukādivasena lokaṃ vibhajitvā dassetuṃ ‘‘eko loko’’tiādi vuttaṃ. Āhārādayo viya hi āhāraṭṭhitikā saṅkhārā sabbe lujjanaṭṭhena lokoti. Tattha eko loko sabbe sattā āhāraṭṭhitikāti yāyaṃ puggalādhiṭṭhānāya kathāya sabbesaṃ saṅkhārānaṃ paccayāyattavuttitā vuttā, tāya sabbo saṅkhāraloko eko ekavidho pakārantarassa abhāvato. Dve lokātiādīsupi iminā nayena attho veditabbo. Nāmaggahaṇena cettha nibbānassa aggahaṇaṃ tassa alokasabhāvattā.
此处针对“弱护卫”语义之解释，此乃保持如是存在之巴利语。信等具足解脱成熟法之力，逆转恶法之力生起，故具慧力量弱护卫乃对解脱成熟法之支持相反。五类及以上依此理分法，以“恃信者”为称。蕴及诸法因缠缚而生起，因缘成世，名为“世”。“世”乃世间生起，属于善趣所依赖之业所致。恶趣亦由其因缘生及业故名。亦别谓“一界”，并以划分世界显示“唯有一界”。饮食等因赖饮食起，万法皆因缠缚，故称众生世界唯一存在。以此为人我执所系，诸法皆依缘起，故谓一界而言其诸法相续缠缚。一界、一众生界含义应如此解。
Nanu ca ‘‘āhāraṭṭhitikā’’ti ettha paccayāyattavuttitāya maggaphalānampi lokatā āpajjatīti? Nāpajjati, pariññeyyānaṃ dukkhasaccadhammānaṃ idha ‘‘loko’’ti adhippetattā. Atha vā na lujjati na palujjatīti yo gahito tathā na hoti, so lokoti taṃgahaṇarahitānaṃ lokuttarānaṃ natthi lokatā. Upādānānaṃ ārammaṇabhūtā khandhā upādānakkhandhā. Anurodhādivatthubhūtā lābhādayo aṭṭhalokadhammā. Dasāyatanānīti dasa rūpāyatanāni. Sesaṃ suviññeyyameva. Vivaṭṭajjhāsayassa adhippetattā tassa ca sabbaṃ tebhūmakakammaṃ garahitabbaṃ vajjitabbañca hutvā upaṭṭhātīti vuttaṃ ‘‘sabbe abhisaṅkhārā vajjā, sabbe bhavagāmikammā vajjā’’ti . Apparajakkhatādīsu pañcasu dukesu ekekasmiṃ dasa dasa katvā ‘‘paññāsāya ākārehi imāni pañcindriyāni jānātī’’ti vuttaṃ. Atha vā anvayato byatirekato ca saddhādīnaṃ indriyānaṃ paropariyattaṃ jānātīti katvā tathā vuttaṃ. Ettha ca apparajakkhādibhabbādivasena āvajjentassa bhagavato te sattā puñjapuñjāva hutvā upaṭṭhahanti, na ekekā.
难道因“依饮食生”而断定世间一切成住坏灭果皆有世间生起乎？不然，应于可知之苦圣谛法中以“界”为统摄。一者无生无灭，受持无碍者，非为界也，是者名之为超越界。五取蕴为我执根，八界等为境，已决不犹豫之慧力应谨守。由此一切所造皆应弃除，遭受禁止，利益供养应奉持，谓“一切诸分别法皆应根除，一切业因皆应除灭”。于“弱护卫”等五苦中，十于十乘分为小护卫，谓五根五力知彼形态。又以相互生灭分别解信等根力相续说法。因“弱护卫”等等理由，诸众因果聚集，群聚依止佛陀，非单独一人也。
Uppalāni ettha santīti uppalinī. Uppalagacchopi jalāsayopi ca. Idha pana jalāsayo adhippetoti āha ‘‘uppalavane’’ti. Yāni hi udakassa anto nimuggāneva hutvā pusanti vaḍḍhanti, tāni antonimuggaposīni. Dīpitānīti aṭṭhakathāyaṃ pakāsitāni, idheva vā ‘‘aññānipī’’tiādinā dassitāni. Ugghaṭitaññūti ugghaṭanaṃ nāma ñāṇugghaṭanaṃ, ñāṇena ugghaṭitamatteneva jānātīti attho. Vipañcitaṃ vitthāritameva atthaṃ jānātīti vipañcitaññū. Niddesādīhi dhammābhisamayāya netabboti neyyo. Pajjati attho etenāti padaṃ, pajjate ñāyateti vā padaṃ, tadattho. Padaṃ paramaṃ etassa, na saccābhisambodhoti padaparamo.
『乌帕拉尼』意为乌帕利尼。乌帕拉指莲花，尼为女性名词后缀。由此，乌帕利尼含有莲花之义。莲花生长于水池与湖泊之中。此处所谓水池，被称为“乌帕拉林”，即莲花生长的水境。此间莲花根部沉入水底，水中滋养，花得以滋长，故称沉没水中以生长之花。所谓‘点燃’义，已在阿阇黎论中明示，也在此处用“其他同类”等词表达。所谓“开启智慧的知者”意指开启智慧，即由智慧而觉知事理。‘展开’乃细致解释义皆明了。‘应指之义’则指示行为、言语等教法的总体意义。‘深入观察’意指详尽体会语义，‘能够知晓该义之词汇’即明其含义。‘词汇之极致’非应当真实证悟之指示，而表词汇层面最高详尽意义。故非真正证悟阿赖耶，所谓极高之词义也。
Udāhaṭavelāyāti udāhāre dhammassa uddese udāhaṭamatteyeva. Dhammābhisamayoti catusaccadhammassa ñāṇena saddhiṃ abhisamayo. Ayaṃ vuccatīti ayaṃ ‘‘cattāro satipaṭṭhānā’’tiādinā nayena saṃkhittena mātikāya ṭhapiyamānāya desanānusārena ñāṇaṃ pesetvā arahattaṃ gaṇhituṃ samattho puggalo ‘‘ugghaṭitaññū’’ti vuccati. Ayaṃ vuccatīti saṃkhittena mātikaṃ ṭhapetvā vitthārena atthe vibhajiyamāne arahattaṃ pāpuṇituṃ samattho puggalo ‘‘vipañcitaññū’’ti vuccati. Uddesatoti uddesahetu. Uddisantassa uddisāpentassa vāti attho. Paripucchatoti atthaṃ paripucchantassa. Anupubbena dhammābhisamayo hotīti anukkamena arahattappatti hoti. Na tāya jātiyā dhammābhisamayo hotīti tena attabhāvena maggaṃ vā phalaṃ vā antamaso jhānaṃ vā vipassanaṃ vā nibbattetuṃ na sakkoti. Ayaṃ vuccati padaparamoti ayaṃ puggalo chabbidhaṃ byañjanapadaṃ chabbidhaṃ atthapadanti idaṃ padameva paramaṃ assāti padaparamoti vuccatīti attho.
所谓‘举例之时’，即为以说法为目的之举例。‘法之通达’指通过四圣谛之智慧相应而得通达。所谓‘此谓者’，指以《四念处经》等为纲要简要设立，依此教法次第传递智慧、得阿拉汉果位之人，即称为‘开启智慧之人’。又‘此谓者’，意为依该纲目详尽阐释，要使明了该义而获得阿拉汉者，即称为‘详尽智慧者’。所说‘指出’即为指示佛法所达目的。所谓‘逐步说法之总通达’为顺序渐进得以证阿拉汉境地。非指生起该通达即必生起圣道、圣果、最后禅定或观之境界。所谓‘词义究竟’，即此人能辨明该字句所包含多重音义。由此称之‘词义究竟者’。
Vāsanāhotīti desanā phalavohārena vāsanā hotīti vuttā. Na hi kāci buddhānaṃ desanā niratthakā. Yeti ye duvidhe puggale. Vibhaṅge kammāvaraṇenāti pañcavidhena ānantariyakammena. Vipākāvaraṇenāti ahetukapaṭisandhiyā. Yasmā pana duhetukānampi ariyamaggapaṭivedho natthi, tasmā duhetukā paṭisandhipi vipākāvaraṇamevāti veditabbā. Kilesāvaraṇenāti niyatamicchādiṭṭhiyā. Assaddhāti buddhādīsu saddhārahitā. Acchandikāti kattukamyatāchandarahitā. Uttarakurukā manussā acchandikaṭṭhānaṃ paviṭṭhā. Duppaññāti bhavaṅgapaññāya parihīnā. Bhavaṅgapaññāya pana paripuṇṇāyapi yassa bhavaṅgacalanaṃ lokuttarassa paccayo na hoti, sopi duppañño eva nāma. Abhabbā niyāmaṃ okkamituṃ kusalesu dhammesu sammattanti kusalesu dhammesu sammattaniyāmasaṅkhātaṃ maggaṃ okkamituṃ adhigantuṃ abhabbā. Na kammāvaraṇenātiādīni vuttavipariyāyena veditabbāni. Rāgacaritādiādīsu yaṃ vattabbaṃ, taṃ paramatthadīpaniyaṃ visuddhimaggasaṃvaṇṇanāyaṃ (visuddhi. mahāṭī. 1.43) vuttanayena veditabbaṃ.
所谓‘习气’，即以说法结出成果的习染所成。佛陀之说无一虚妄无益。所谓‘者’，指有所执著之两种人。所谓‘障碍剖析’，指依五种根本立法(恶业)所作之剖析。所谓‘果报障碍’为无明障碍业报之连结。由于即使为双重因缘，亦无圣谛之道路认知，因此应认清双重因果之即使连结，亦是果障。所谓‘烦恼障碍’，即因染污之见所致。所谓无信者，为不信佛之人。所谓‘无欲者’，为无所图求而无欲者。所谓‘难慧者’，为因生死法慧不健全者。即便生死法慧健全亦不通达无漏出世间之因缘，故仍称难慧。所谓‘无能力者’为无法进入善法法则、无法成就善法之人。当断业障等，能知此乃相反之理。令说爱欲行为等当为法理最终揭示者，即明该正道净化大经论之义。
Nibbānassa dvāraṃ pavisanamaggo vivaritvā ṭhapito mahākaruṇūpanissayena sayambhuñāṇena adhigatattā. Saddhaṃ pamuñcantūti attano saddhaṃ dhammasampaṭicchanayogyaṃ katvā vissajjentu, saddahanākārena naṃ upaṭṭhapentūti attho. Sukhena akicchena pavattanīyatāya suppavattitaṃ. Na bhāsiṃ na bhāsissāmīti cintesiṃ.
涅槃之门已开启，唯一之路已确立。此乃由大悲心所依赖之自觉智慧所达成。‘放弃信心’，意为放弃自身对佛法之信奉，使之适于舍弃。‘用信心的力量支持’意指用信心力量稳固该舍弃。顺利进入涅槃之因缘即为乐而无弃之进发，已广泛开示，非口头说法，亦非议论而成立。
Satthu santikaṃ upagatānaṃ devānaṃ brahmānañca tassa purato antaradhānaṃ nāma atiṭṭhananti āha ‘‘sakaṭṭhānameva gato’’ti. Saddhindriyādi sammādiṭṭhiādiko dhammo eva vineyyasantāne pavattanaṭṭhena cakkanti dhammacakkaṃ. Atha vā cakkanti āṇā. Dhammanti desanā. Atha vā atthadhammato anapetattā dhammañca taṃ pavattanaṭṭhena cakkañcāti dhammacakkaṃ. Dhammena ñāyena cakkantipi dhammacakkaṃ. Yathāha ‘‘dhammañca pavatteti cakkañcāti dhammacakkaṃ, cakkañca pavatteti dhammañcāti dhammacakkaṃ, dhammena pavattetīti dhammacakkaṃ, dhammacariyāya pavattetīti dhammacakka’’ntiādi (paṭi. ma. 2.40-41). Pavattesīti paṭṭhapesi.
佛陀亲近时，诸天与梵天在前隐没，此状谓为‘移形’。有人说“其现身仍在车站”。从信根、智慧根、正见等诸根起，无误之法乃转法轮。转法轮即为释义。转法轮亦称为转法轮式智慧运转。法即教义。或因非明离断义，故非法轮，而称法轮。依正理以法为转轮。譬如说“以法转轮，以轮转法”，法与轮相相成是也。所谓“转”为启示义。
Brahmāyācanasuttavaṇṇanā niṭṭhitā. · 梵天劝请经注释完毕。
2. Gāravasuttavaṇṇanā2. 恭敬经注释
§173
173.Ayaṃvitakkoti ayaṃ ‘‘kintāhaṃ vihareyya’’nti evaṃ pavattitavitakko. Aññasminti parasmiṃ. Attā na hotīti hi añño, paro. So panettha na yo koci adhippeto, atha kho garuṭṭhānīyo. Tenāha ‘‘kañci garuṭṭhāne aṭṭhapetvā’’ti. Patissavati garuno ‘‘āmā’’ti sampaṭicchatīti patisso, na patissoti appatisso. Patissayarahito garupassayarahitoti attho.
此“思虑”，即“我应当如何修行”之诸思。‘另说’者，指他人之思念。‘非自我’，意为他者，他物。此处无有主宰者，然应有敬畏心理。故曰“在某尊敬之处安置”。‘关系到尊敬’意谓敬重与尊敬之所依。
Sadevaketi avayavena viggaho samudāyo samāsattho. Sadevakaggahaṇena pañcakāmāvacaradevaggahaṇaṃ pārisesañāyena itaresaṃ padantarehi saṅgahitattā, samārakaggahaṇena chaṭṭhakāmāvacaradevaggahaṇaṃ paccāsattiñāyena. Tattha hi māro jāto tannivāsī ca hoti. Sabrahmakavacanena brahmakāyikādibrahmaggahaṇaṃ paccāsattiñāyeneva. ‘‘Sassamaṇabrāhmaṇiyā pajāyā’’ti sāsanassa paccatthikasamaṇabrāhmaṇaggahaṇaṃ. Nidassanamattañcetaṃ apaccatthikānaṃ asamitapāpānaṃ abāhitapāpānañca samaṇabrāhmaṇānaṃ teneva vacanena gahitattā. Kāmaṃ ‘‘sadevake’’tiādivisesanānaṃ vasena sattavisayo lokasaddoti viññāyati tulyayogavisayattā tesaṃ. ‘‘Salomako sapakkhako’’tiādīsu pana atulyayogepi ayaṃ samāso labbhatīti byabhicāradassanato pajāgahaṇanti pajāvacanena sattalokaggahaṇaṃ. Devabhāvasāmaññena mārabrahmesu gahitesupi itarehi tesaṃ labbhamānavisesadassanatthaṃ visuṃ gahaṇanti dassento ‘‘māro nāmā’’tiādimāha. Māro brahmānampi vicakkhukammāya pahotīti āha ‘‘sabbesa’’nti. Uparīti uparibhāve. Brahmāti dasasahassibrahmānaṃ sandhāyāha. Tathā cāha ‘‘dasahi aṅgulīhī’’tiādi. Idha dīghanikāyādayo viya bāhirakānampi ganthanikāyo labbhatīti āha ‘‘ekanikāyādivasenā’’ti.
“善天”等由各部分组成，表示发生、集会、全部含义。『善天聚合』以五欲天聚合为核心，辅以他天众之集会；『敌军聚合』以六欲天聚合为后盾。此处魔氏既降生又居住其中。婆罗门之言谓“婆罗门神身等聚合”即为后盾。云“有婆罗门、沙门之众生”为教法后续沙门婆罗门聚合。此乃仅是示例，不代表他方无善恶，沙门婆罗门以此言辞形成集会。『善天』等专名显示二十七界世俗众生之界域，依其同类联系而合称。『萨罗摩、萨般阇』等虽属不等类合一，也为世俗众生之合称。虽被误解为聚会，因世俗言论成俗，称为众生聚合。虽以天人状态称魔及婆罗门神等，但他类众生为表现其特异性，出示“彼者名魔”之类之说。语“诸者”以上位，指十万梵天。更说明十指长度等量度。此如长部经及其他外部文献亦有记载，称“一经”等合称。
Vatthuvijjādīti ādi-saddena vijjāṭṭhānāni saṅgahitāni. Yathāsakaṃ kammakilesehi pajātattā nibbattattā pajā, sattanikāyo. Tassā pajāya. Sadevamanussāyāti vā iminā sammutidevaggahaṇaṃ tadavasiṭṭhamanussalokaggahaṇañca daṭṭhabbaṃ. Evaṃ bhāgaso lokaṃ gahetvā yojanaṃ dassetvā idāni abhāgaso lokaṃ gahetvā yojanaṃ dassetuṃ ‘‘apicetthā’’tiādi vuttaṃ. Lokavasena vuttāni ‘‘lokīyanti ettha kammakammaphalānī’’ti katvā, pajāvasena ‘‘hetupaccayehi pajāyatī’’ti katvā. Sīlasampannataranti ettha paripuṇṇasampannatā adhippetā ‘‘sampannaṃ sālikedāra’’ntiādīsu (jā. 1.14.1) viya. Tenāha ‘‘adhikataranti attho’’ti. Paripuṇṇampi ‘‘adhikatara’’nti vattabbatamarahati. Sesesūti ‘‘samādhisampannatara’’ntiādīsu.
‘事知’等词首表示聚合长度和体量。就如因业烦恼而生起发展之众生群体。该众生之集。‘善天众生’或依此约定为世间最高人类聚集。故应知聚集法教中及世间最高人界集合。如此佛陀具足仁慈宏观世界示现广阔，同理今亦广显世间。曰“彼处同世间展转之业、果报—诸转变”说以众生集合，自业因缘生起。以具戒德之入法教者为更覃完善者，称具足舍利子之比喻。故谓“更甚”即财富。即便已圆满，尚须称“更甚”。“更余”则包括“具足定”诸禅入等。
Kāraṇantiādīsu kāraṇanti yuttiṃ. Atthanti aviparītatthaṃ. Vuḍḍhinti abhivuḍḍhinimittaṃ.
‘因缘’等句，‘因缘’者为理亦为结合。‘义’者为正或反义。‘增长’表增长之因或缘。
Iminā vacanenāti imasmiṃ sutte anantaraṃ vuttavacanena. Na kevalaṃ imināva, suttantarampi ānetvā paṭibāhitabboti dassento ‘‘na me ācariyo atthī’’tiādimāha. Ettha yaṃ vattabbaṃ, taṃ sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya (dī. ni. aṭṭha. 3.162) vuttameva. Saranti karaṇe etaṃ paccattavacananti āha ‘‘sarantenā’’ti, saranti vā saraṇahetūti attho.
‘依此言’者即在此经文之后所出现之语。非仅此语，还须兼顾多处句中意涵，故云“非唯此”。示“弟子师非无教”，以示他证。调伏此处“聚合”意味依教而修行，由此详述，‘调伏’意也。
Gāravasuttavaṇṇanā niṭṭhitā. · 恭敬经注释完毕。
3. Brahmadevasuttavaṇṇanā3. 梵天天经注释
§174
174.Ekakoti vivekaṭṭhitatāya nissaṭo. Gaṇasaṅgaṇikābhāvo tassānena dīpito, kilesasaṅgaṇikābhāvo pana ‘‘appamatto’’tiādīhi pakāsito. Pesitattoti nibbānaṃ pati pesitacitto. Sammadevāti ñāyeneva. So pana yadi āgamanato paṭṭhāya labbhati, vattabbameva natthi, atha paṭipadārambhato paṭṭhāya labbhati, evampi vaṭṭatevāti dassetuṃ ‘‘yathā vā tathā vā’’tiādi vuttaṃ. Aggamaggādhigamena asammohapaṭivedhassa sikhāppattattā maggadhammesu viya phaladhammesupi sātisayo asammohoti ‘‘sayaṃ abhiññā’’ti vuttanti āha ‘‘sāmaṃ jānitvā’’ti. Yathā jānanā panassa sacchikaraṇaṃ attapaccakkhakiriyāti ‘‘sacchikatvā’’ti vuttanti āha ‘‘paccakkhaṃ katvā’’ti. Tathā sacchikiriyā cassa vipassanāpaṭilābhoti ‘‘upasampajjā’’ti vuttanti āha ‘‘paṭilabhitvā’’ti. Etenāti ‘‘khīṇā jātī’’tiādivacanena.
第174条。专由一数一聚合构成之孤立状态。无群集之缺乏，此属突出，恶习无群集则“专注”现现。专注即涅槃之心。‘正法’由智慧领会。若由外来法得，非当说；自入道中得，方为正义隆盛。入道依序渐进，亦如轮回过程。如狮子般王者智慧示证断惑入道成果，即“亲证”。谓亲证之解脱止息，从见清净入定及观修习之成果并称入道。因之“已尽生死”之等语示今释义。
Jātikhīṇāti ettha jātisīsena tabbikāravanto khandhā vuttā. Pubbeva khīṇattāti maggādhigamanato pageva atītabhāveneva khīṇattā. Tattha anāgatesu. Vāyāmābhāvatoti avijjamānattā. Anāgatabhāvasāmaññaṃ gahetvā lesena vuttaṃ. Na paccuppannā vijjamānattāti saṃkiliṭṭhā ca maggabhāvanāti siyāti vacanaseso. Yathā ajātaphalataruṇarukkhamūle chinne āyatiuppajjanārahāni phalāni chedanapaccayā anuppajjamānāni naṭṭhāni nāma honti, evameva bhāvanāya asati uppajjanārahā kilesā tappaccayā jāti ca maggabhāvanāya sati na uppajjamānā pahīnāti vuccantīti imamatthaṃ dasseti ‘‘maggassa panā’’tiādinā. Anuppādadhammataṃ āpajjanena ñāṇena khīṇarāgavasena.
“已断生死”此谓已断诸烦恼及分别蕴。前所断净为入道后境。此断净不预先为未来。因无修习还能成虚假道相。若以未生之果比喻新芽及幼树根，若将根部砍断，果实不再生起，如此引导培养无漏正见。此处言意为“断尽世间苦因缘，由正知识清净涅槃之知”的旨趣。
Soḷasakiccabhāvāyāti soḷasakiccatāya, soḷasavidhassa vā kiccassa bhāvāya uppādanāya. Pāḷiyaṃ sapadānanti sapadānacāro vutto bhāvanapuṃsakaniddesenāti āha ‘‘sapadānacāra’’nti. Anukkammāti anatikkamitvā. Āhutipiṇḍanti juhitabbapiṇḍaṃ, juhanavasena aggimhi pakkhipitabbapāyāsapiṇḍanti adhippāyo. Bhūtabalikammanti tathā pakkhipitvā balikammakaraṇaṃ. Haritupalittanti allagomayena kataparibhaṇḍaṃ. Vanamālaparikkhittanti manoharāhi vanapupphamālāhi parikkhittaṃ. Dhūmakaṭacchūti dhūmapānaṃ. Sīlagandhanti sīlaṃ paṭicca uppannakittigandhaṃ. Ghāyamānassāti upagataṃ gaṇhantassa.
『为成就十六事』者，即为具备十六事之义，或为生起十六种事业之义。注释文中以中性名词形式表述『连续行乞』，故此处说『连续行乞』。『不越过』者，即不逾越之义。『供施之团食』者，即应供施之团食，意指以供施方式投入火中之粥饭团。『地神供养之行』者，即如此投入后所作之供养行为。『涂以新草』者，即以新鲜牛粪所作之装饰。『以林中花环围绕』者，即以令人心悦之野花鬘围绕。『烟匙』者，即吸烟之意。『戒之香』者，即依戒而生起之名誉之香。『嗅闻者』者，即趋近而领受者。
Imamhāṭhānāti imasmā manussānaṃ vasanaṭṭhānā, mahāpathavitalatoti adhippāyo. Sabbaheṭṭhimoti brahmapārisajjānaṃ vāsabrahmalokamāha. Brahmapatho nāma cattāri kusalajjhānāni brahmalokamaggabhāvato. Jīvitapatho nāma jīvitapavattiupāyabhāvato. ‘‘Bhuñjatu bhavaṃ mahābrahmā’’ti vacanaṃ sandhāyāha ‘‘kiṃ jappasī’’tiādi. Tiṇabījānīti sālitaṇḍulādīni. Goyūsanti khīraṃ jigucchanto vadati. Ayampi attho ‘‘netādiso brahmabhakkho’’ti vadantena dīpitoti.
“Imamhāṭhāna”是指此界众生的居住之地，即广大土地所在，意指地势高广之处。Sabbaheṭṭhi意为婆罗门界的世间居住地，即婆罗门世间境界。所谓“Brahmapatho”是指四种善禅行，是通往婆罗门天界的途径。Jīvitapatho则意指生命续现之途径，即生命运行之法。关于“Bhuñjatu bhavaṃ mahābrahmā”的话语，意为“愿大婆罗门享受生命”，关系修持与寿命延续的问题。Tiṇabījāni指水稻等谷物种子。Goyū意指喝奶者，含有轻蔑之意。整体含义还包括“此义亦为‘非领导者等婆罗门食者’所称”，即含有贬义。
Atidevapattopi pañcakhandhūpadhīnaṃ atthitāya kilesūpadhiādīnaṃyeva virahitabhāvo gahito. Aññatra hi bhāvapaccayaṃ tadattho viññāyatīti āha ‘‘atidevabhāvaṃ patto’’ti. Yasmā brahmānopi devagatipariyāpannattā devā eva, tasmā vuttaṃ ‘‘atibrahmabhāvaṃ patto’’ti.
即使达到了诸天的境界，却没有染着依附五蕴的烦恼束缚，是免受烦恼侵扰的状态。明确表示这种状态不依赖于一切条件，故称为“达到天界之上状态”。因为诸梵天亦属于诸天的限度以内，所以称为“达至超梵状态”。
Attānaṃbhāvetvāti sīlādīhi guṇehi attānaṃ vaḍḍhetvā paribrūhitvā ṭhito.
“Attānaṃ bhāvetvā”是指通过修习戒德等诸种善法而自我成长、培育、令自身具足，并为之勤修。
Puthujjanā tasā taṇhāmānadiṭṭhiparittāsavasena tāsanato. Khīṇāsavā thāvarā nāma sabbaso gatīsu sañcaraṇābhāvato. Tathā hi catunnaṃ saccānaṃ sabbaso adiṭṭhattā bhavadāyajjassa taṇhādāsabyassa bhāvato ekaccāsu gatīsu sañcaraṇasabhāvato sekkhā thāvarā na honti. Bhajamānāti bhajāpiyamānā. Thāvarapakkhameva bhajanti sabbaseṭṭhapakkhaṃ ekantapasaṭṭhaṃ bhajamānabhāvaṃ upādāya.
凡夫之行为多由渴爱与无明之见所困，故沉溺其中难自拔。持已断尽烦恼的阿拉汉则稳定无移动，因不再流转轮回之中。对四真谛彻底不起见解差错，为断除渴爱和无明之因，无于轮回诸处有着流转之性，故称为“已受教者中稳定者并非普遍”。“Bhajamānāti”意为受持、修学不舍。稳定者专注于修学，是持戒修行的主体，坚守正法而不动摇。
Pahīnakileso khīṇāsavo viseno. Sukhaṃ āyati sukhāyati, tassa kārakaṃ sukhāyatikaṃ.
去除烦恼即是断尽烦恼，涅槃者心无嗔恨。因而身心皆得安乐，如实持续其安乐状态。此安乐者所由此生产生及维持。
Brahmadevasuttavaṇṇanā niṭṭhitā. · 梵天经注释完毕。
4. Bakabrahmasuttavaṇṇanā4. 巴咖梵天经注释
§175
175. ‘‘Sassato attā ca loko cā’’ti evaṃ pavattā diṭṭhi sassatadiṭṭhi. Saha kāyenāti saha tena brahmattabhāvena. Brahmaṭṭhānanti attano brahmavatthuṃ. Aniccaṃ ‘‘nicca’’nti vadati aniccatāya attano apaññāyamānattā. Thiranti daḷhaṃ, vināsābhāvato sārabhūtanti attho. Uppādavipariṇāmābhāvato sadā vijjamānaṃ. Kevalanti paripuṇṇaṃ. Tenāha ‘‘akhaṇḍa’’nti. Kevalanti vā jātiādīhi asammissaṃ, virahitanti adhippāyo. Uppādādīnaṃ abhāvato eva acavanadhammaṃ. Koci jāyanako…pe… upapajjanako vā natthi niccabhāvato ṭhānena saddhiṃ tannivāsīnaṃ. Niccabhāvañhi so paṭijānāti. Tisso jhānabhūmiyoti dutiyatatiyacatutthajjhānabhūmiyo. Catutthajjhānabhūmivisesā hi asaññasuddhāvāsāruppabhavā. Nibbānanti vā ettha iti-saddo ādiattho, na parisamāpanattho, tasmā ‘‘sabba’’nti iminā ‘‘asañña…pe… bhavā’’ti vuttaṃ saṅgaṇhāti. Paṭibāhatīti santaṃyeva samānaṃ ajānantova ‘‘natthī’’ti paṭikkhipati. Eke uttaravihāravāsino.
‘‘恒常自我和世界''——依此观念生成的看法即为恒常见。‘随身’者，与此身及其所依赖的色法同在。所谓‘所依赖’即指自身所依托的法体。‘无常’称为‘常’，是由于对自身无明所致。对坚固难变、无灭性质的错误见产生抗拒。‘无生灭’指常常存在而不生不灭，且充满完整无缺。故称‘不断碎’。所谓‘完全’是指生死等法不相混杂，自心得以纯净，称为‘专主’。生死等法若本质不存在，就称为‘不变法’。没有生者……亦无生起者，因此恒常法无所生。如是恒常法确立于某处，与居于其上的众生相连。恒常性即为自性所承认。所谓三禅地，即第二、第三、第四禅地。第四禅地特殊之处在于无染净住之生起。涅槃一词，此处意指名称之起源，而非终结。故此谓‘一切无记之生’。谓‘断绝’时，尚犹如未觉知者般，否认其存在。有些比库居于高处禅林之中。
Heṭṭhūpapattikoti heṭṭhā bhūmīsu uppannaupapattiko. Idāni tamatthaṃ vivarituṃ ‘‘anuppanne’’tiādi vuttaṃ. Heṭṭhupapattikaṃ katvāti yathāṭhitabhūmito heṭṭhā tatiyajjhānabhūmiyaṃ upapattijhānaṃ katvā, na uparijhānassa viya patthanāmattanti adhippāyo. Paṭhamakāleti tasmiṃ bhave paṭhamakāle. Aññāsi āsannabhāvato. Ubhayanti taṃ taṃ attanā katakammañceva nibbattaṭṭhānañcāti ubhayaṃ. Pamussitvā nibbattiṃ anupadhārento.
所谓下生起，即于下地生起之法。如今为阐明此义而说‘未生起’等。成就下生起者，即定住于下方地界，作第三禅地生起之禅定，而非上禅定之先修名。所谓‘初次时间’，即当生境界之初时。因知行已近，二者皆由自身一时所作，且有各自止息之处。因而断除而不持留于生起之境。
Avijjāya gatoti avijjāya saha pavatto. Sahayoge hi idaṃ karaṇavacanaṃ. Tenāha ‘‘samannāgato’’ti. Aññāṇīti avidvā. Paññācakkhuvirahato andhībhūto, andhabhāvaṃ āpannoti attho. Anāgate saddo hotāyaṃ ‘‘vakkhatī’’ti yatrasaddapayogena, attho pana vattamānakāliko. Tenāha ‘‘bhaṇatī’’ti. Tenāha ‘‘yatrā’’tiādi.
所谓‘与无明俱起’者，谓随无明而起。‘俱起’此处为表示因缘关系之句意。故说‘具足于此’。所谓‘无知’即无智慧。于智慧之眼失却，陷入盲暗之境，是谓盲相。‘未来’一词，因言说之时指未来，但其义现时亦适用。故谓‘常说’，又曰‘彼所说’等。
Maggacoroti maggaparibundhakacoro. Santajjiyamānoti ‘‘avijjāgato vata, bho, bako brahmā’’tiādinā santajjiyamāno. Satiṃ labhitvāti teneva santajjanena yoniso ummujjitvā purimajātivisayaṃ satiṃ labhitvā. Nippīḷitukāmoti ghaṃsetukāmo dosaṃ dassetukāmo ‘‘idaṃ passa yāvañca te aparaddha’’nti. Puññakammāti puññakārino. Vedehi ñāṇehi gatattā pavattattā. Antimā brahmupapattīti sabbapacchimā brahmabhāvappatti. Asmābhijappantīti asme abhijappanti. Āyuvaṇṇādivasena brūhitaguṇattā brahmā. Aññehi mahantā brahmā mahābrahmā. Abhibhūti taṃ brahmalokaṃ jeṭṭhakabhāvena abhibhavitvā ṭhito. Anabhibhūtoti aññehi na abhibhūto. Aññadatthūti ekaṃsavacanametaṃ. Dassanavasena daso, sabbaṃ passatīti adhippāyo. Vasavattīti sabbajanaṃ vase vatteti. Issaroti loke issaro. Kattā nimmātāti lokassa kattā nimmātā. Seṭṭho sajitāti ayaṃ lokassa uttamo saṃvibhajitā ca. Vasī pitā bhūtabhabyānanti āciṇṇavasittā vasī, ayaṃ pitā bhūtānaṃ nibbattānaṃ bhabyānaṃ sambhavesīnanti patthenti vikatthenti pihenti mānenti.
所谓‘道盜’者，即魔道之盗贼。为魔所搅扰之意，如‘无明所驱使、呵呵诸天姗度之魔’，以此为搅扰之义。‘得念’是指由此搅扰而生明了正念，断除前生所造之念。所谓‘欲压迫恶，显露恶、怒目恶’，即显示恶行不应行之本心。‘善业’即行善功德。‘悉知智慧’由智慧观照而得知已生、未生。所谓‘终极梵境界’，为自在成就一切梵境界之境界，我等称之为‘彼境界’。‘不被征服’者，谓未为他所征服者。‘他用’指他人所有。‘示现’表示出现之义，‘十视’意为以种种方式观察，最终可以悉见。‘支配’谓统领众生。‘主宰’谓世间之主。‘创造造作’，谓为遣造此世之主。‘至上胜利’，谓彼界诸主中最上者。‘统治、为父’，谓为以往未来众生之父，称为宿世祖先。这些即为其称名与义。
Etanti viparītasaññāvasena ‘‘idaṃ niccaṃ idaṃ dhuvaṃ idaṃ sassata’’ntiādinā vuttaṃ etaṃ appaṃ parittakanti taṃ bhagavā paricchinditvā dasseti. Taṃ pana ‘‘ekasmiṃ kosalake tilavāhe vassasate vassasate ekekatiluddhāre kayiramāne tilāni parikkhayaṃ gacchanti, na tveva abbude āyū’’ti evaṃ vutto abbudo, taṃvasena vīsatiguṇaṃ nirabbudo, tesaṃ nirabbudānaṃ vasena nirabbudasatasahassaṃ. Ayamettha saṅkhepo, vitthārato pana padume āyuno vassagaṇanā imasmiṃyeva saṃyutte parato āgamissati. Anantadassīti anantassa ñeyyassa anavasesato dassī. Vatasīlavattanti samādānavasena vatabhūtaṃ cārittasīlavasena samāciṇṇattā sīlavattaṃ. Taṃ pana ekamevāti āha ‘‘sīlamevā’’ti.
以相反见解而言，有人说‘此即恒常、此即永远、此即永恒’等，实为谬误、且无益，彼世尊断除此见后示现正法。然有人说，‘在某一迦叶国，常年间芥芽生长、消灭，以此比率作年寿计算，寿亦非恒久’，谓此芥芽乃无常之例。依此而言，流转轮回寿命无尽无量，犹如芥芽之消失之数乘百倍。此处言略，详谱于莲华寿命中，含有本质年数统计于此关联中，将来亦涉此数。所谓‘无量见’，谓未知、无法知其数之无限。所谓‘依戒长养’，谓因持善戒生长而得滋养、加强，谓具备善戒之成长。故称‘戒化’。唯此一义故称‘唯戒’。
Apāyesīti ettha yadā so pipāsite manusse pānīyaṃ pāyesi, taṃ samudāgamato paṭṭhāya dassetuṃ ‘‘tatrā’’tiādi āraddhaṃ. Pubbeti purimajātiyaṃ. Esa brahmā ‘‘jarāmaraṇassa antaṃ karissāmī’’ti ajjhāsayavasena jhānaṃ nibbattetvā brahmaloke nibbatti, so tattha nibbānasaññī ahosi. Jhānaratiyā vītināmetīti tadā tassā kiriyāya avicchedato pavattiṃ upādāya vattamānapayogo. Rattandhakāre purato purato gacchantassa sakaṭassa anussaraṇavasena gacchantānaṃ sakaṭānaṃ nivattanaṃ hotīti ‘‘sabbasakaṭāni tatheva nivattitvā’’ti vuttaṃ.
所谓堕落者，是指饮水若干，用以测试之时显现。彼时迦叶一梵王心志坚定云‘终断老死’既已得禅定，灭入梵界，他成为涅槃之称。所谓‘禅乐断灭’，指禅伽那止息，生死不断流传而起之观。暗夜时刻，走车人引车而行，因凭记忆之力而返回车道，故曰‘诸车皆如是返归’。
Kammasajjāti yuddhasajjā. Vilopanti viluttabhaṇḍaṃ. Eṇikūlasminti ettha ‘‘panihatāya niccagaṅgāya nāma’’nti keci. ‘‘Eṇimigabahulatāya so gaṅgāya tīrappadeso eṇikūlanti vutta’’nti apare. Gaṅgeyyakoti gaṅgāsannivāsī.
业因准备称为战斗准备。戒律的破坏乃为戒律制约的裂散。至于‘岸边’之说，有人言此为『到达平静水流之处名为常流』，亦有人解释为『因岸边众多缘故，此河岸边之地即名为岸边』。居住于河旁者即称为河岸居民。
Baddhacaroti paṭibaddhacariyo. Tenāha ‘‘antevāsiko’’ti. Yasmā buddho sabbaññū, tasmā aññāsi, idha mayhaṃ pamuṭṭhañca sabbaṃ jānāsīti adhippāyo. Sabbaṃ brahmalokaṃ obhāsayanto sabbampimaṃ brahmalokaṃ bhagavā obhāsaṃ abhibhavitvā anaññasādhāraṇaṃ attano obhāsaṃ obhāsento tiṭṭhati.
受缚的行为称为受约束的行为。故称其为“住持终点者”。由于佛为全知者，因此也称为全鉴者。此处谓‘我之内心明朗，了知一切’者为主导。佛光映现遍照梵天世界，统摄梵天诸光，独显其无与伦比的自身光明而常住。
Bakabrahmasuttavaṇṇanā niṭṭhitā. · 巴咖梵天经注释完毕。
5. Aññatarabrahmasuttavaṇṇanā5. 某梵天经注释
§176
176.Tejokasiṇaparikammaṃkatvāti ‘‘tejokasiṇaparikammajjhānaṃ samāpajjissāmī’’ti cittuppādo evettha tejokasiṇaparikammaṃ. Na hi buddhānaṃ aññesaṃ viya tattha jhānasamāpajjanena parikammapapañco atthi sabbattheva ciṇṇavasībhāvassa paramukkaṃsabhāvappattattā. Tassa kira brahmuno ‘‘yathāhaṃ evaṃ mahānubhāvo añño natthī’’ti laddhi, yaṃ sandhāya vuttaṃ – ‘‘natthi so samaṇo vā brāhmaṇo vā, yo idha āgaccheyyā’’ti. Bhagavā tassa taṃ laddhiṃ vissajjetuṃ tejodhātuṃ samāpajjitvā tassa upari ākāse nisīdi. Tena vuttaṃ ‘‘tejodhātuṃ…pe… tathāgataṃ disvā’’ti. Aṭṭhivedhaṃ viyaṃ vijjhitabbo aṭṭhivedhī, yathā aṭṭhiṃ vijjhitvā aṭṭhimiñjaṃ āhacca tiṭṭhati, evaṃ vijjhitabboti attho. Ayaṃ pana aṭṭhivedhī viya aṭṭhivedhī, yathā so laddhiṃ vissajjeti, evaṃ paṭipajjitabboti attho. Sesānanti mahākassapamahākappinaanuruddhattherānaṃ.
176.所谓具足精进集中，谓“必得入精进止观之禅定”，此乃心生之谓精进。佛不同他佛，不仅禅定所得五种功德状态俱全无缺，且无任何凋残断绝之状。对此，梵天心得此语：“正如我如此大德，别无他人。”正是为此念说：“此处无出家人及婆罗门能来。”世尊得此语而释怀，入光明界坐于空中，所谓‘入光明界……见如来’者。此处理应知晓有八种骨头，如同识得骨头后携带骨灰而立，此义也。此人似为八骨得者，如彼释怀得语，理应如是修行。后记者为大咖萨巴、大咖毕那和阿努鲁达长老。
Aññabrahmasarīravimānālaṅkārādīnaṃ pabhāti brahmānaṃ sarīrappabhā vimānappabhā alaṅkāravatthādīnaṃ pabhāti imasmiṃ brahmaloke imā sabbā pabhā attano pabhassarabhāvena abhibhavantaṃ. Natthi me sāti idāni me sā diṭṭhi natthi, ‘‘natthi so samaṇo vā brāhmaṇo vā, yo idha āgaccheyyā’’ti ayaṃ laddhi natthi. Tenāha ‘‘tatrāssa…pe… pahīnā’’ti. Etthāti etasmiṃ samāgame. Yathā tassa brahmuno sabbaso diṭṭhigataṃ vimuccati dhammacakkhu uppajjati, evaṃ mahantaṃ dhammadesanaṃ desesi.
诸梵天之形身宝宅及饰物诸光，即为梵天之身光、宝宅光、饰物光等诸光，皆以自身至明光辉而统摄此梵天界。此处自言‘我尚不具此见，尚无此见，不存能来之出家人及婆罗门’，此言谓无此光明得症。故以『在那里……已离』为说。意指此处相会。正如彼梵天尽释其所见，从而获得解脱智慧之眼，佛亦如是宣示广大法义。
‘‘Ajjāpi te, āvuso’’tiādinā vuttena tattakeneva. Sarūpena vuttāti paṭhamena pādena catasso, dutiyena ekanti evaṃ pañca abhiññā sarūpena vuttā. Kasmā ettha dibbasotaṃ nāgatanti? Āha ‘‘tāsaṃ vasena āgatamevā’’ti. Yena imā lokuttarā abhiññā adhigatā, na tassa dibbasotasampādanaṃ bhāriyaṃ paṭipakkhavigamena sukheneva ijjhanato.
所谓‘今日啊，善友’如此语，是呼应的说法。‘形相’之说，初级指四足，次级指一或五种，五明皆名为形相。云何说‘天耳’与‘龙耳’?曰：‘彼皆随其所居而来。’借由此法，彼等获得世外之神通，无碍地入世乐之道，道亦非借助天耳等而得之乐。
Aññatarabrahmasuttavaṇṇanā niṭṭhitā. · 某梵天经注释完毕。
6. Brahmalokasuttavaṇṇanā6. 梵天界经注释
§177
177.Paccekaṃdvārabāhanti paccekaṃ dvārabāhaṃ. Pacceka-saddo cettha āvuttivasena veditabbo; ‘‘paccekaṃ pacceka’’nti āha ‘‘ekeko ekeka’’nti. Tesu hi eko paccekabrahmā gandhakuṭiyā ekadvārabāhaṃ nissāya ṭhito, aparo aññaṃ. Paccekabrahmāti ca ekacārī brahmā, na parisacārī brahmāti attho. Samiddhi nāma sagge sukhupakaraṇehi, brahmānañca jhānaṃ sukhupakaraṇanti jhānasukhena samiddhoti. Sampattiyā vepullappattatā brahmānañca abhiññāguṇehi vepullappattīti āha ‘‘phītoti abhiññāpupphehi supupphito’’ti. Asahantoti nasahanto narocento.
177.独立门户之手，谓独立门户之手臂。‘独立’名以区别本义，语云‘独自一者’。其中一位独处梵天依香室中一手臂立，另一者则持他。所谓独处梵天，意指独行梵天非群居梵天。成就者指天界诸乐及禅定，是修禅喜悦之因，故称为成就。因其现前之盛大和种种智慧之展开，诸梵天得以广大，故说‘以智慧花开，盛开最妙’。不忍受者即指不忍之怒者。
Satapadanti satasaddo. Rūpavasenāti rūpasaddavasena, rūpasaddena saddhinti attho. Tathā pantivasenāti etthāpi. Ekacceti eke migārī, tesaṃ byagghīnisārūpakānaṃ pañcasatānīti attho. ‘‘Kassa aññassa upaṭṭhānaṃ gamissāmī’’ti vimānasampattiyaṃ vimhayakkhiko ahaṅkāravasena vadati. Raṇanti nindanti etehīti raṇā, dosā. Virodhipaccayasannipāte vikāruppatti ruppanaṃ rūpassa pavedhananti āha ‘‘sītādīhi ca niccaṃ pavedhita’’nti. Sumedho sundarapañño so satthā rūpe na ramati, kiṃ pana mandapañño rūpe saraṇañca pavedhitañca apassanto ramasīti adhippāyo.
百步者谓百声。色依声者，谓色与声交互发生，声为缘故，所以称为色。如此谓边界者，此亦如是。独一者，如野鹿群中的一鹿，其内之虎纹色类为五百种，谓其义。『谁将担当他者之侍奉』此乃天宫成就，魔鬼以傲慢心称说。『争论、斥责是彼之说』此中谓争斗与瞋恨。因违缘相聚合，生异变，变色谓色之生起；时曰『常由寒等而生』。贤者苏摩陀智慧圆满，为师者不乐于色，况乎愚者对于色既避避，又厌恶，故其所乐惟为上品。
Brahmalokasuttavaṇṇanā niṭṭhitā. · 梵天界经注释已毕。
7. Kokālikasuttavaṇṇanā七、国咖利咖经注释
§178
178. Pamāṇakarānaṃ rāgādīnaṃ abhāvato khīṇāsavo rāgādivasena na sakkā imaṃ pamātunti appameyyo, appameyyāni vā cattāri ariyasaccāni vijjhitvā ṭhitattā pamitaṃ pameyyaṃ tassa kato parimeyyo natthi. Tenāha ‘‘khīṇāsavo…pe… dīpetī’’ti. Tanti khīṇāsavaṃ. Pametuṃ randhagavesī hutvā vajjato paricchindituṃ. Yathāsabhāvato tassa minane nihīnapaññatāya avakujjapaññaṃ.
178. 对量人等之贪等灭尽，即贪嗔痴已断之者，借此贪嗔痴等，不能量度彼此无量不可知之理。若已知四圣谛且于正住者，虽为量而不为有限。故谓『已断漏者……等』灯也。『灯』者比喻已断漏者。可断者如漏已漏箅，如破损屋舍，受诛、受断之义。其根本智慧却因本性常如无明，愚痴故破坏智慧。
Kokālikasuttavaṇṇanā niṭṭhitā. · 国咖利咖经注释已毕。
8. Katamodakatissasuttavaṇṇanā八、咖德摩德咖提萨经注释
§179
179. Kiṃ kusalagavesitāya ‘‘kiṃ kusalaṃ akusala’’ntiādinā kinti suṇāti etāyāti kissa vā vuccati paññā.
179. 何谓善漏者？何谓不善者？因何以智慧闻此曰？此皆智慧境界之理。
Katamodakatissasuttavaṇṇanā niṭṭhitā. · 咖德摩德咖提萨经注释已毕。
9. Turūbrahmasuttavaṇṇanā九、图卢梵天经注释
§180
180. Ābādho etassa atthīti ābādhiko. Anantarasutteti anāgatānantare sutte. Varākoti anuggahavacanameva, na nippariyāyena vuttavacanaṃ. Piyasīlāti iminā etasmiṃ atthe niruttinayena ‘‘pesalā’’ti padasiddhīti dasseti. Kabarakkhīnīti byādhibalena paribhinnavaṇṇatāya kabarabhūtāni akkhīni. Yattakanti yaṃ tvaṃ bhagavato vacanaṃ aññathā karosi, tattakaṃ tayā aparaddhaṃ, tassa pamāṇaṃ natthīti attho. Yasmā anāgāmino nāma kāmacchandabyāpādā pahīnā honti, tvañca diṭṭho kāmacchandabyāpādavasena idhāgato, tasmā yāva te idaṃ aparaddhanti ayamevettha attho daṭṭhabbo.
180. 『损害』即此义。『未来经』谓未来及现在经文。『波罗拘』谓援持之语，非完全断尽之言。『慈善』以此义，在此文义连贯用『清净』之辞，显示意义。『目瘟』谓疾病之力致使角膜受损。『如此多法规他人所犯者』即汝以他法辜负世尊语，是彼过失，其量无有。以比来者名为『无贪嗔者』，汝既目睹贪嗔杂染，则对彼过失至此当得观察。
Adiṭṭhippattoti appattadiṭṭhinimitto. Gilaviso viya visaṃ gilitvā ṭhito viya. Kuṭhārisadisā mūlapacchindanaṭṭhena. Uttamattheti arahatte. Khīṇāsavoti vadati sunakkhatto viya acelaṃ korakkhattiyaṃ. Yo aggasāvako viya pasaṃsitabbo khīṇāsavo, taṃ ‘‘dussīlo aya’’nti yo vā vadati. Samakova vipākoti pasaṃsiyanindā vijjamānaguṇaparidhaṃsanavasena pavattā yāva mahāsāvajjatāya kaṭukataravipākā, tāva nindiyapasaṃsāpi mahāsāvajjatāya samavipākā tattha avijjamānaguṇasamāropanena attano paresaṃ micchāpaṭipattihetubhāvato pasaṃsiyena tassa samabhāvakaraṇato ca. Lokepi hi ayaṃ pure samaṇagārayho hoti, pageva duppaṭipannaduppaṭipannoti samaṃ karontīti.
『不生执著』为执著断灭之因。似毒蛇吐毒蜇，现状如毒蛇停息。为剑所在，脚跟破裂，处于根基胁较之地。『究竟者』谓阿拉汉。『已断漏者』如盲人止步，无牵挂之境。若谓其为上乘弟子，则谓其『恶行者也』。若谓当加赞叹，则为称赞或非难之中，以无学无知之缘行其事。由称赞嗔怒之间生大出离苦果，亦因此内心谬妄故，非难赞皆依此故相应。世间以此为古时沙门道场，甚则谓难行难处作当一体。
Sakenāti attano sāpateyyena. Ayaṃ appamattako aparādho diṭṭhadhammikattā sappatikārattā ca tassa. Ayaṃ mahantataro kali katūpacitassa samparāyikattā appatikārattā ca.
萨咖者，谓自家领域之主。此为不慎惹起之过失，依现法为可忍辱之端。此为较大之过，属恶劣不当，亦属恶见之缘。
‘‘Nirabbudo’’ti gaṇanāviseso ekoti āha ‘‘nirabbudagaṇanāyā’’ti, satasahassaṃ nirabbudānanti attho. Nirabbudaparigaṇanaṃ pana heṭṭhā vuttameva. Yamariyagarahī nirayaṃ upetīti ettha yathāvuttaṃ āyuppamāṇaṃ pākatikena ariyūpavādinā vuttanti veditabbaṃ. ‘‘Aggasāvakānaṃ pana guṇamahantatāya tatopi ativiya mahantatarā evā’’ti vadanti.
《无灭》这一词属于计数特指词，单数时说「无灭计数」，意为无灭者有千万之数。无灭之计数如前所说。这里“生死所缚而堕地狱者”，应当如实了解，这是由阿里优派人以寿命长短为标准所说。又说：“诸阿哥弟子的品德伟大，即便如此仍极为广大。”
Turūbrahmasuttavaṇṇanā niṭṭhitā. · 《图卢梵天经》注释结束。
10. Kokālikasuttavaṇṇanā十、《果咖利咖经》注释
§181
181. Dve kokālikanāmakā bhikkhū, tato idha adhippetaṃ niddhāretvā dassetuṃ – ‘‘ko ayaṃ kokāliko’’ti? Pucchā. Suttassa aṭṭhuppattiṃ dassetuṃ – ‘‘kasmā ca upasaṅkamī’’ti? Pucchā . Ayaṃ kirātiādi yathākkamaṃ tāsaṃ vissajjanaṃ. Vivekavāsaṃ vasitukāmattā appicchatāya ca mā kassaci…pe… vasiṃsu.
181. 有两位名为椰枷梨迦的比库，之后在此被派遣监护，令其展示一物，问曰：“这位椰枷梨迦是谁？”又问引经释法时，曰：“这又为何而来？”此为像此般彼等的游戏。彼等欲隐退安处，出于少欲净居，没有人……等，我们与之同居。
Pakkamissantīti āghātaṃ uppādesi attano icchāvighātanato. Therā bhikkhusaṅghassa niyyādayiṃsu payuttavācāya akatattā therehi ca adīpitattā. Pubbepi…pe… maññeti iminā therānaṃ kohaññe ṭhitabhāvaṃ āsaṅkati avaṇe vaṇaṃ passanto viya, suddhe ādāsatale lekhaṃ uṭṭhāpento viya ca.
“出发”表示因自身意愿抑制而生的冲击。长老们通过劝戒的语句，遣责比库僧团的不合誓戒者及其无修的样态。之前……长老们认为愤怒之态，如临深渊将倾倒树木，宛如在清净土地上撩起石块一般。
Aparajjhitvāti bhagavato sammukhā ‘‘pāpabhikkhū jātā’’ti vatvā. Āha ‘‘saddhāya ākaro pasādāvaho’’ti. Pavattasaddhāyiko vāti atthoti āha ‘‘saddhātabbavacano’’ti.
不犯戒指世尊面前说“有恶比库诞生”，又说“凭信心约束，令人欢喜”。“有良好信心者”之意是说“应当信仰之语句”。
Pīḷakā nāma bāhirato paṭṭhāya aṭṭhiṃ bhindati, imā pana paṭhamaṃyeva aṭṭhiṃ bhinditvā uggatā. Taruṇabeluvamattiyoti taruṇabillaphalamattiyo. Visagilitoti khittapaharaṇo. Tañca baḷisaṃ visasamaññā loke. ‘‘Ārakkhadevatānaṃ sutvā’’ti padaṃ ānetvā sambandho.
所谓〖Pīḷakā〗是指外来者，背靠着破骨而断骨，这些骨头是初破坏的遗骸。青涩的果实多为青果的比喻。掠夺者称为“强盗”。愚昧的众生被视为无知者。以“听护法神者”之语引入相关之理。
Magadharaṭṭhe saṃvohārato māgadhako patto, tena. Tilasakaṭaṃ tilavāhāeti vutto. Paccitabbaṭṭhānassāti nirayadukkhena paccitabbapadesassa. Etaṃ ‘‘abbudo’’ti nāmaṃ.
在摩揭陀国聚集的人们中，有被称为摩揭陀的，称为「种谷之人」，有人称他们为持谷者。应以受苦轮回之地为回归之处。这就是名为“絶断者”的含义。
Vassagaṇanāti ekato paṭṭhāya dasaguṇitaṃ abbudaāyumhi, tato paraṃ vīsatiguṇaṃ nirabbudādīsu vassagaṇanā veditabbā. Sabbatthāti ababādīsu padumapariyosānesu sabbesu nirayesu. Eseva nayoti heṭṭhimato uparimassa uparimassa vīsatiguṇataṃ atidisati.
关于雨季计算，应从一个雨季开始，乘以十倍以为特殊寿命，然后再乘以二十倍计算非特殊寿命的雨季数。无论何处，非特殊寿命者应于莲花世界终结时，在所有不同地狱内计算雨季。低于此标准者，则上者乘二十倍的数量显得过度。
Kokālikasuttavaṇṇanā niṭṭhitā. · 《果咖利咖经》注释结束。
Paṭhamavaggavaṇṇanā niṭṭhitā. · 第一品注释结束。
2. Dutiyavaggo
第二章分支
1. Sanaṅkumārasuttavaṇṇanā一、《常童子经》注释
§182
182.Porāṇakattāti nibbattitvā cirakālattā. Jātattā jano, taṃ ito janeto, tasmiṃ. Khattiyo seṭṭho lokamariyādaparipālanādinā sammāpaṭipattiyaṃ sattānaṃ niyojanena bahukārattā. So hi pare tathā paṭipādento sayampi tattha patiṭṭhitoyeva hotīti seṭṭho vutto. Paṭipakkhavijjhanaṭṭhena pubbenivāsādīnaṃ viditakaraṇaṭṭhena vijjāti. Saddhāhirottappabāhusaccavīriyasatipaññāti ime satta saddhammā. Caranti agatapubbaṃ disaṃ etehīti caraṇāni, sīlādayo pannarasa dhammā.
182.“古代”意指从起始至长久的时间。因有生，故人；因先有此人，故有彼时。贵族最尊贵，因其正确执守世间礼仪、管理众生、实行正道，并安排众生诸多义务。如此他亦应如是行，故称尊贵。通过反面智慧，诸昔生住等因缘得知。此七者乃以信、戒、热、愤、真、言、精进、念、慧而组。行走未到之远方即为行止，十五种戒法为根基。
Sanaṅkumārasuttavaṇṇanā niṭṭhitā. · 《常童子经》注释结束。
2. Devadattasuttavaṇṇanā二、迭瓦达德经注释
§183
183. Appaññatte eva sikkhāpade chejjagāmikammassa katattā saliṅgeneva ca ṭhitattā ‘‘devadatto sāsanato pakkanto’’ti na vattabboti acirapakkanteti ettha ‘‘sāsanato pakkante’’ti avatvā ‘‘veḷuvanatogayāsīsaṃ gate’’ti vuttaṃ. Pakatatto hi bhikkhusaṅghaṃ bhindeyya, na apakatattoti. Vaḷavāyāti vaḷavāya kucchiyaṃ jātaṃ.
183.对少慧断戒者，断绝居所行为，及孤立状态固定如向指示“迦叶为教法将灭”者，不应持此说。此“教法将灭”言论用以消释“行无常迹象”，故言“前往瓦卢婆那森林望步”也。若公开此意，便破裂僧团，非隐晦之意。术语“瓦卢瓦”意为生长鞭状之物。
Devadattasuttavaṇṇanā niṭṭhitā. · 迭瓦达德经注释终了。
3. Andhakavindasuttavaṇṇanā三、安达迦文达经注释
§184
184.Janatanti janānaṃ samūhaṃ, janasañcaraṇaṭṭhānanti attho. Manussānaṃ anupacāreti yattake kasanādikiccaṃ karontānaṃ sañcāro hoti, ettakaṃ atikkamitvā anupacāre. Saṃyojanavippamokkhāti saṃyojanavimokkhahetu. Vivekaratiṃ pavivekasukhajjhānaṃ alabhanto. Cittānurakkhaṇatthanti pubbe maṃ manussā ‘‘araññavāsena pavivitto asaṃsaṭṭho āraddhavīriyo’’ti maññiṃsu, idāni gāmante vasantaṃ disvā gaṇasaṅgaṇikāya nivuṭṭhoti appasādaṃ āpajjissanti. Yadipi me idha abhirati natthi, evaṃ santepi idheva vasissāmīti vikkhittacittena hutvā na vasitabbaṃ, ko attho cittavasaṃ gantvāti adhippāyo. Satipaṭṭhānaparāyaṇoti satipaṭṭhānabhāvanārato. Evaṃ hissa gaṇavāsopi pāsaṃso vivekavāsena vinā samaṇakiccassa asijjhanato.
184.“人众”指人群聚集处，即众人集会之地。此指人们不恭敬行为生起之流动，即违越之行。离结之因即断结因。得此疏离即入定之乐方。守护心意者，昔日人间观念谓“住于荒野，独处无扰，发勇猛心”。今见村镇，人群稠密，群聚反而生忧。虽不安乐，仍愿居于此，心生散乱，不应居留。何用心至彼？以念住修持方为依归。群居之人尚好比孤立时光清净之修行。
Vaṭṭabhayato pamutto ajjhāsayavasenāti adhippāyo.
因流转之怖，解脱以意念为基为前提。
Nisīdi tattha bhikkhūti iminā sattūpaladdhiyā anissitattā yathāruciyā tesaṃ nisajjaṃ dasseti. Tenāha ‘‘iminā’’tiādi.
“比库们在此坐下”，这句话借着众生得闻此教法而生起的随喜心，显示他们依心所好地坐下。故此言“以此”为起首。
Iminā ca iminā ca ākārena jātanti na anussavadassanametaṃ, na anussavaggahaṇaṃ. Takkahetu nayahetu vā na vadāmīti yojanā. Piṭakaṃ gantho sampadīyati etassāti piṭakasampadānaṃ, ganthassa uggaṇhanato tena piṭakassa uggaṇhanakabhāvena, kenaci ganthānusārena evaṃ na vadāmīti attho. Brahmassa seṭṭhassa dhammassa cariyaṃ vācasikaṃ pavattatīti brahmacariyaṃ, dhammadesanā. Bhāvitena maraṇassa sabbaso bhāgena vippahānena maraṇapariccāgīnaṃ. Te ca khīṇajātikāti āha ‘‘khīṇāsavāna’’nti.
“以此”二字的因由非指重复记载或再述集录，而是指明说理或提出根据的连接词。因由说法不包括轻重因、定见因等推论。经藏、论藏因此次得以完备，这里指出这样说的理由。所谓梵王之极尊法，指的是梵行与法的教导。经文示意此法修习者具足断尽所有烦恼、从而舍弃生死。所谓已断生死者，称为“已尽根尘染者”。
Dasadhādasāti dasakkhattuṃ dasa. Aññanti pañcasatādhikasahassato aññaṃ. Puññabhāginoti vivaṭṭanissitapuññassa bhāgino tassā desanāya ettakā sattā jātāti gaṇetuṃ ahaṃ na sakkomīti dasseti. Brahmadhammadesananti brahmunā vuttaṃ āha.
“十千”意为一万，“十五万余千”意指十五万以上。所谓有福报之分，是因讲述此法的众生具有不同的福报容量，故不能说他们一律生起。所谓梵法教说者，是梵天传授法义的意思。
Andhakavindasuttavaṇṇanā niṭṭhitā. · 安达迦文达经注释终了。
4. Aruṇavatīsuttavaṇṇanā四、阿鲁那瓦帝经注释
§185
185.Abhibhū sambhavoti tesaṃ dvinnaṃ mahātherānaṃ nāmāni. Tesaṃ vibhāgaṃ dassetuṃ ‘‘tesū’’tiādi vuttaṃ. Ete dve tassa bhagavato aggasāvakāti dasseti. Avajjhāyantīti heṭṭhā katvā cintenti. Khiyyanti taṃ lāmakato cintetabbataṃ pāpenti pāpakataṃ karonti. Vitthārayantāti tameva lāmakato cintetabbataṃ vepullaṃ pāpentā. Sabbe pāsaṇḍā attano attano samaye siddhante sabbe devamanussā attano attano samaye paṭilābhe paṭiladdhaatthe purisakāraṃ vaṇṇayantīti yojanā.
185.“成就者”是指两位长老的尊号。为了说明两者之区别，故用“这二人”等词。两人皆为佛之主要弟子。所谓反复思惟者，即低下者的忧虑思考；破坏者则指为所困扰，造作恶业。扩展者即在所困扰问题上细思慢想，心生增恶。所有邪见各自分别，在各自时节成就得证。无论是天人或人，都在适时获得各自回报，佛法因此具足感召善法的作用。
Ārambhavīriyanti maccusenāsaṅkhātakilesadhunane ārambhavīriyaṃ, yā ‘‘ārambhadhātū’’ti vuccati . Nikkamavīriyanti kosajjapaṭipakkhabhūtaṃ vīriyaṃ, yā ‘‘nikkamadhātū’’ti vuccati. Payogaṃ karothāti paraṃ paraṃ ṭhānaṃ akkamanato tatopi balavataraṃ bhāvanābhiyogaṃ pavattethāti attho. Tenāha ‘‘parakkamathā’’ti. Kilesasenā nāma rāgādikilesasamūho, so maraṇapaccayabhāvato ‘‘maccuno senā’’ti vuccati. Tañhi sandhāya vuttaṃ ‘‘mahāsenena maccunā’’ti (ma. ni. 3.272, 275, 276). Khandhānaṃ paṭhamābhinibbatti jāti, tadaññaṃ pana tesaṃ paṭipāṭi pavattaṃ saṃsāroti adhippāyenāha ‘‘jātiñca saṃsārañcā’’ti. Yasmā ‘‘ekampi jātiṃ dvepi jātiyo’’tiādīsu tasmiṃ tasmiṃ bhave ādānanikkhepaparicchinnakhandhappavatti ‘‘jātī’’ti vuccati, sā eva yāva parinibbānā aparāparaṃ pavattamāno saṃsāro ‘‘ito cito saṃsaraṇa’’nti katvā, tasmā āha ‘‘jātisaṅkhātaṃ vā saṃsāra’’nti. Paricchedanti pariyosānaṃ. Obhāsaṃ pharīti sambandho. Ālokaṭṭhāneti attanā kataālokaṭṭhāne. Ālokakiccaṃ natthīti andhakāraṭṭhāne ālokadassanaṃ viya ālokaṭṭhāne ālokadassanakiccaṃ natthi. Tasmā tesaṃ sattānaṃ ‘‘kiṃ āloko ayaṃ, kassa nu kho ayaṃ āloko’’ti? Vicinantānaṃ cintentānaṃ. Sabbeti sahassilokadhātuyaṃ sabbe devamanussā. Osaṭāya parisāyāti dhammassavanatthaṃ sabbosaṭāya paricitaparicchinnāya parisāya. Saddaṃ suṇiṃsūti na kevalaṃ saddameva suṇiṃsu, atha kho atthopīti yathādhippeto tesaṃ pakatisavanupacāre viya pākaṭo ahosi, tisahassilokadhātuṃ viññāpesīti.
所谓奋发力，是指由对死之敌——烦恼的斩断产生的精进，称为“起发因”。所谓出入行力，是指正行修习的力，称为“出入因”。“行用”意指从一个地方到另一个地方，即更强的修习精进。此意故称“进发力”。所谓烦恼军，即以贪、嗔等为军的烦恼群，因逝者关系而名为“死亡军”，对此佛经典有明文注释。五蕴为生死初始，除去烦恼则为生死法轮之中止，故曰“生死法轮”。有人说如“一生二生”等表述，指分段的五蕴生灭，称之“生”，由此直到涅槃止灭生死轮回，称之“生死轮回”。“分段”即结束意思。光明显现称为“显现”；自发光明称为“自发明”。无光之处称为暗无明，有光之处则显现光明。于是问道“此光为何？此光归谁？”乃因众生智慧分辨思考。所谓“十方千世界”，是指普遍一切天人。从集会听法角度说，即广大成千上万的会众，因此称为“集会”。听见声音，非指单闻声音，更有听受义理，如是，佛法广被千界。
Aruṇavatīsuttavaṇṇanā niṭṭhitā. · 阿鲁那瓦帝经注释终了。
5. Parinibbānasuttavaṇṇanā五、般涅槃经注释
§186
186.Evaṃ taṃ kusinārāya hotīti yathā anurodhapurassa thūpārāmo dakkhiṇapacchimadisāyaṃ, evaṃ taṃ uyyānaṃ kusinārāya dakkhiṇapacchimadisāyaṃ hoti. Tasmāti yasmā nagaraṃ pavisitukāmā uyyānato upecca vattanti gacchanti etenāti upavattananti vuccati, tasmā. Tanti sālapantibhāvena ṭhitaṃ sālavanaṃ. Antarenāti vemajjhe. Appamajjanaṃ appamādo, so pana atthato ñāṇūpasaṃhitā sati. Yasmā tattha satiyā byāpāro sātisayo, tasmā ‘‘satiavippavāsenā’’ti vuttaṃ. Appamādapadeyeva pakkhipitvā abhāsi atthato tassa sakalassa buddhavacanassa saṅgaṇhanato.
186.“此处属拘尸那城”，如“安栴陀佛塔”在东南方，故地理方位如此。愿入城者，绕开园林而行，即称“绕行”，由此得名。所谓沙罗林，是以沙罗树成林；“中间”意指中央之处。悉心不散之心为正念，是慧解真义得自正念。因正念之业处常生，此处称为“念住流转”。悉心精勤而不懈，则乃佛所教法坚定集成之义。
Jhānādīsu citte ca paramukkaṃsagatavasībhāvatāya ‘‘ettake kāle ettakā samāpattiyo samāpajjitvā parinibbāyissāmī’’ti kālaparicchedaṃ katvā samāpattisamāpajjanaṃ parinibbānaparikammanti adhippetaṃ. Theroti anuruddhatthero.
由于禅那等定境中以心的极纯净安住为本，故有“在此等时段，于此等定境入定后，将至完全涅槃”为时间划分，此名为时间的区分。入定与离定，即成就涅槃之过程，被视为重要。此处所称的长老是阿努儒达长老。
Ayampi cāti yathāvuttapañcasaṭṭhiyā jhānānaṃ samāpannakathāpi saṅkhepakathā eva. Kasmā? Yasmā bhagavā tadā devasikaṃ vaḷañjanasamāpattiyo sabbāpi aparihāpetvā samāpajji evāti dassento ‘‘nibbānapuraṃ pavisanto’’tiādimāha. Catuvīsati…pe… pavisitvāti ettha keci tāva āhu ‘‘bhagavā devasikaṃ dvādasakoṭisatasahassakkhattuṃ mahākaruṇāsamāpattiṃ samāpajjati, dvādasakoṭisatasahassakkhattumeva phalasamāpattiṃ samāpajjati, tasmā tadāpi catuvīsatikoṭisatasahassasaṅkhā samāpattiyo samāpajjati. Vuttañhetaṃ bhagavatā ‘tathāgataṃ, bhikkhave, arahantaṃ sammāsambuddhaṃ dve vitakkā bahulaṃ samudācaranti khemo ca vitakko paviveko ca vitakko’ti (itivu. 38). Khemo hi vitakko bhagavato mahākaruṇāsamāpattiṃ pūretvā ṭhito, pavivekavitakko arahattaphalasamāpattiṃ. Buddhānaṃ hi bhavaṅgaparivāso lahuko matthakappatto samāpattīsu vasībhāvo, tasmā samāpajjanavuṭṭhānāni katipayacittakkhaṇeheva ijjhanti. Pañca rūpāvacarasamāpattiyo catasso arūpasamāpattiyo appamaññāsamāpattiyā saddhiṃ nirodhasamāpatti arahattaphalasamāpatti cāti dvādasetā samāpattiyo bhagavā paccekaṃ divase divase koṭisatasahassakkhattuṃ purebhattaṃ samāpajjati, tathā pacchābhattanti evaṃ catuvīsatikoṭisatasahassasaṅkhā devasikaṃ vaḷañjanakakasiṇasamāpattiyo’’ti.
又言，犹如前所述关于五十六种禅那之成就说法，不过是简略概说。何以故？因世尊彼时示现天界色刹那定的成就，备受不舍，一一成就正示“于涅槃前入定”等语。二十四等……入定此处谓某些人说“世尊于天界得成就十二千万小劫大慈悲定，亦成就十二千万小劫阿拉汉果定，故彼时成就二十四亿三千万等定。说已，世尊宣说：‘如来、比库们、阿拉汉、正觉者多行两种思维，一为安稳思维，二为离欲思维。’（引用经文）安稳思维者，世尊成就大悲定住立；离欲思维者，成就阿拉汉果定。佛的心泊诸法流转皆轻快，常在诸定中安住，故入定及出定皆只数念而已。五种色界定，四种无色界定，及无与伦比的止定，成就阿拉汉果定，共计十二种定，世尊每日反复成就数千万小劫前后诸定，乃至二十四亿三千万等天界色刹那定。
Apare panāhu ‘‘yaṃ taṃ bhagavatā abhisambodhidivase pacchimayāme paṭiccasamuppādaṅgamukhena paṭilomanayena jarāmaraṇato paṭṭhāya ñāṇaṃ otāretvā anupadadhammavipassanaṃ ārabhantena yathā nāma puriso suviduggaṃ mahāgahanaṃ mahāvanaṃ chindanto antarantarā nisānasilāyaṃ pharasuṃ nisitaṃ karoti, evamevaṃ nisānasilāsadisiyo samāpattiyo antarantarā samāpajjitvā ñāṇassa tikkhavisadabhāvaṃ sampādetuṃ anulomapaṭilomato paccekaṃ paṭiccasamuppādaṅgesu lakkhakoṭisamāpattisamāpajjanavasena sammasanañāṇaṃ pavatteti, tadanusārena bhagavā buddhabhūtopi anulomapaṭilomato paṭiccasamuppādaṅgamukhena vipassanāvasena divase divase lakkhakoṭiphalasamāpattiyo samāpajjati, taṃ sandhāya vuttaṃ, ‘catuvīsatikoṭisatasahassasaṅkhā samāpattiyo pavisitvā’’’ti.
又有他说：“于世尊成佛日黄昏，因缘起名缘逆之缘起流转停滞，远离老死之感时，观察慧得现起。犹如人以砍断森林中枝叶尖锐利器，频频排除障碍，世尊亦如是以观察慧，频频入诸缘起因素之正向逆向相续，成就数以千万计的入定，现起迦叶知等正见。依此，世尊于佛果期间，亦日日以观察慧入定，成就千万亿的定果。为此语，是为‘二十四亿三千万等入定乃至成就’。
Imāni dvepi samanantarāneva paccavekkhaṇāyapi yebhuyyena nānantariyakatāya jhānapakkhikabhāvato. Yasmā sabbapacchimaṃ bhavaṅgacittaṃ tato tato cavanato ‘‘cutī’’ti vuccati , tasmā na kevalaṃ ayameva bhagavā, atha kho sabbepi sattā bhavaṅgacitteneva cavantīti dassetuṃ ‘‘ye hi kecī’’tiādi vuttaṃ. Dukkhasaccenāti dukkhasaccapariyāpannena cuticittena kālaṃ kālakiriyaṃ karonti pāpuṇanti, kālagamanato vā karonti peccāti.
此二者于同时刻亦相互观察，因禅那的边缘状态未全断。因如流转心终尽则云“灭尽”，故世尊并非独自在此，而欲示现一切众生皆随流转心而灭尽故而言“凡有众生皆流转心终尽”。因此诸经有云“如是”等。因苦谛已尽发，灭尽心终故众生作时间时刻之流转，从此获得时间经过。
Paṭibhāgapuggalavirahito sīlādiguṇehi asadisatāya sadisapuggalarahito. Saṅkhārā vūpasammanti etthāti vūpasamoti evaṃ saṅkhātaṃ ñātaṃ kathitaṃ nibbānameva sukhanti. Lomahaṃsanakoti lomānaṃ haṭṭhabhāvāpādano. Bhiṃsanakoti avītarāgānaṃ bhayajanako āsi ahosi. Sabbākāravaraguṇūpeteti sabbehi ākāravarehi uttamakāraṇehi sīlādiguṇehi samannāgate. Asaṅkuṭitenāti akuṭitena vipphārikābhāvato. Suvikasitenevāti pītisomanassayogato suṭṭhu vikasitena. Vedanaṃ adhivāsesi sabhāvasamudayādito suṭṭhu paññātattā. Anāvaraṇavimokkho sabbaso nibbidabhāvo. Tenāha ‘‘apaññattibhāvūpagamo’’ti. Pajjotanibbānasadisoti padīpassa nibbānasadiso tattha vilīyitvā avaṭṭhānābhāvato.
断除一切烦恼无对应人，以纯净戒行及善法为本。所谓禅那，即纯净、明确、已说之涅槃安乐。毛发竖立，为毛之立起状态。恐怖者，无贪贵无嗔故生恐惧。以善法诸种形态为基础具足戒行等功德。非混乱或不净，实为纯净。心情欢喜善妙，自然展开。以明了受苦生起之因果等痛苦本质。出离通达无碍，圆满厌离之相。故称“无明状态之进入”。明朗涅槃相似，即色相消散无滞留。
Parinibbānasuttavaṇṇanā niṭṭhitā. · 般涅槃经注释终了。
Dutiyavaggavaṇṇanā niṭṭhitā. · 第二品注释终了。
Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya · 在《显扬精义》的《相应部》注释中，
Brahmasaṃyuttavaṇṇanāya līnatthappakāsanā samattā. · 梵天相应注释的隐义阐明完成。