11. Adhammavaggo · 11. 非法品义注
10. Dutiyapamādādivaggavaṇṇanā10. 第二放逸等品注释
§98
98. Dasame ajjhattikanti niyakajjhattavasena ajjhattikaṃ. Aṅganti kāraṇaṃ. Iti karitvāti evaṃ katvā. Idaṃ vuttaṃ hoti – bhikkhave, ajjhattaṃ paccattaṃ attano santāne samuṭṭhitaṃ kāraṇanti katvā na aññaṃ ekaṃ kāraṇampi samanupassāmīti.
第九十八节。内在者称为内因，成为内在缘起之所依。因缘者，指因果缘。于是说“作如是行”，即是如此做。此义已宣说者为：比库们，若谓“自身内在所起之因”，不观他一因，同此而观，即为说法。
§110-114
110-114.Bāhiranti ajjhattasantānato bahi bhavaṃ. Saddhammassāti suddhammassa, sāsanassāti attho. Sammosāyāti vināsāya. Antaradhānāyāti apaññāṇatthāya.
第一百一十至一百一十四节。外在者，谓从自身内在根本外生之外缘。所谓清净法义，即纯净的法义；所谓教法意义，乃教法之旨。所谓毁灭，谓消灭；所谓不现，谓失明或无智之境。
§115
115.Ṭhitiyāti ciraṭṭhitatthaṃ. Asammosāya anantaradhānāyāti vuttapaṭipakkhanayeneva veditabbaṃ. Sesamettha catukkoṭike vuttanayameva.
第一百一十五节。所谓持久，谓长久持续之意。所谓非毁灭即不现之相，依照所说及对立中理当观察。其余皆据四门文法说法中所解。
§130
130. Ito paresu adhammaṃ dhammoti dīpentītiādīsu suttantapariyāyena tāva dasa kusalakammapathā dhammo, dasa akusalakammapathā adhammo. Tathā cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggoti sattatiṃsa bodhipakkhiyadhammā dhammo nāma; tayo satipaṭṭhānā tayo sammappadhānā tayo iddhipādā cha indriyāni cha balāni aṭṭha bojjhaṅgā navaṅgiko maggoti ca cattāro upādānā pañca nīvaraṇāni satta anusayā aṭṭha micchattāni ca ayaṃ adhammo.
第一百三十节。依经文说“此为彼下劣法，及光明等”，如《怛罗尼陀经》等经文中解释：十种善业道为法，十种不善业道为非法。又有四念处、四正勤、四根、五力、七觉支、圣八正道七十三菩提法名为法；其中三者四念处、三者四正勤、三者四根、六根、六力、八觉支、九道相及四缚、五盖、七习气、八不善法，统称为非法。
Tattha yaṃkiñci ekaṃ adhammakoṭṭhāsaṃ gahetvā ‘‘imaṃ adhammaṃ dhammoti karissāma, evaṃ amhākaṃ ācariyakulaṃ niyyānikaṃ bhavissati, mayaṃ ca loke pākaṭā bhavissāmā’’ti taṃ adhammaṃ ‘‘dhammo aya’’nti kathayantā adhammaṃ dhammoti dīpenti nāma. Tatheva dhammakoṭṭhāsesu ekaṃ gahetvā ‘‘ayaṃ adhammo’’ti kathentā dhammaṃ adhammoti dīpenti nāma. Vinayapariyāyena pana bhūtena vatthunā codetvā sāretvā yathāpaṭiññāya kattabbaṃ kammaṃ dhammo nāma, abhūtena vatthunā acodetvā asāretvā apaṭiññāya kattabbaṃ kammaṃ adhammo nāma.
其间若取一不善法聚，谓“此即非法”，以此辈将使我师门堕落，世间将明彰见，彼等谓此非法反称“法名”，如是取法聚中一法谓“此是非法”，说法谓之非法。依律藏文体，中所依之物若依顺守护，如约作业者谓为法；若不顺守，背离不护者谓为非法。
Suttantapariyāyena rāgavinayo dosavinayo mohavinayo saṃvaro pahānaṃ paṭisaṅkhāti ayaṃ vinayo nāma, rāgādīnaṃ avinayo asaṃvaro appahānaṃ apaṭisaṅkhāti ayaṃ avinayo nāma. Vinayapariyāyena vatthusampatti, ñattisampatti, anussāvanasampatti, sīmāsampatti, parisasampattīti ayaṃ vinayo nāma. Vatthuvipatti, ñattivipatti, anussāvanavipatti, sīmāvipatti parisavipattīti ayaṃ avinayo nāma.
依经文中说，贪欲之戒、嗔恨之戒、痴迷之戒、收摄、舍弃、反省，此为戒律；贪嗔痴等之非受戒、散乱、不舍弃、不反省，此谓非戒。依律藏文体，物之完整、文体完整、诵持完整、界域完整、僧众完整，此为戒；物之破败、文体破坏、诵持破坏、界域破坏、僧众破坏，此为非戒。
Suttantapariyāyena cattāro satipaṭṭhānā cattāro sammappadhānā…pe… ariyo aṭṭhaṅgiko maggoti idaṃ bhāsitaṃ lapitaṃ tathāgatena; tayo satipaṭṭhānā tayo sammappadhānā tayo iddhipādā cha indriyāni cha balāni aṭṭha bojjhaṅgā navaṅgiko maggoti idaṃ abhāsitaṃ alapitaṃ tathāgatena. Vinayapariyāyena cattāro pārājikā terasa saṅghādisesā dve aniyatā tiṃsa nissaggiyā pācittiyāti idaṃ bhāsitaṃ lapitaṃ tathāgatena; tayo pārājikā cuddasa saṅghādisesā tayo aniyatā ekatiṃsa nissaggiyā pācittiyāti idaṃ abhāsitaṃ alapitaṃ tathāgatena.
依经文通说，四念处、四正勤……等，世尊称之为圣八正道；三念处、三正勤、三根、六力、八觉支，这些则是如来所说的九支法门。律典通说，四戒杖断分别为三巴拉基咖、二桑喀地谢萨、三十尼萨耆亚巴吉帝亚，亦是佛陀说法的内容；三巴拉基咖、十三桑喀地谢萨、三巴吉帝亚，也是如来宣说的内容。
Suttantapariyāyena devasikaṃ phalasamāpattisamāpajjanaṃ mahākaruṇāsamāpattisamāpajjanaṃ buddhacakkhunā lokavolokanaṃ aṭṭhuppattivasena suttantadesanā jātakakathāti idaṃ āciṇṇaṃ, na devasikaṃ phalasamāpattisamāpajjanaṃ…pe… na jātakakathāti idaṃ anāciṇṇaṃ. Vinayapariyāyena nimantitassa vassāvāsaṃ vasitvā apaloketvā cārikāpakkamanaṃ pavāretvā cārikāpakkamanaṃ, āgantukehi saddhiṃ paṭhamaṃ paṭisanthārakaraṇanti idaṃ āciṇṇaṃ, tasseva āciṇṇassa akaraṇaṃ anāciṇṇaṃ nāma.
依经文通说，诸天果报成就、及大悲成就、佛眼观世，这些属于经文批注，这为积累因缘而说。非属诸天果报成就等，则不属于注释之列。律藏通说，受邀入雨安居，观察并离开行脚外出，道别外来宾客的第一会集，也属注释内容；而对这等当时有的事项不作为则属非注释范畴。
Suttantapariyāyena cattāro satipaṭṭhānā…pe… aṭṭhaṅgiko maggoti idaṃ paññattaṃ nāma; tayo satipaṭṭhānā…pe… navaṅgiko maggoti idaṃ apaññattaṃ nāma. Vinayapariyāyena cattāro pārājikā…pe… tiṃsanissaggiyā pācittiyāti idaṃ paññattaṃ nāma; tayo pārājikā…pe… ekatiṃsa nissaggiyā pācittiyāti idaṃ apaññattaṃ nāma.
依经文通说，四念处……等，称为明文规定；三念处……等则为非明文规定。律藏通说，四巴拉基咖……等谓之明文规定；三巴拉基咖……等谓非明文规定。
Yaṃ panetaṃ sabbasuttānaṃ pariyosāne tecimaṃ saddhammaṃ antaradhāpentīti vuttaṃ, tattha pañca antaradhānāni nāma adhigamaantaradhānaṃ, paṭipattiantaradhānaṃ, pariyattiantaradhānaṃ, liṅgaantaradhānaṃ, dhātuantaradhānanti . Tattha adhigamoti cattāro maggā, cattāri phalāni, catasso paṭisambhidā, tisso vijjā, cha abhiññāti. So parihāyamāno paṭisambhidāto paṭṭhāya parihāyati. Buddhānaṃ hi parinibbānato vassasahassameva paṭisambhidā nibbattetuṃ sakkonti, tato paraṃ cha abhiññā, tato tāpi nibbattetuṃ asakkontā tisso vijjā nibbattenti. Gacchante gacchante kāle tāpi nibbattetuṃ asakkontā sukkhavipassakā honti. Eteneva upāyena anāgāmino sakadāgāmino sotāpannāti. Tesu dharantesu adhigamo anantarahito nāma na hoti. Pacchimakassa pana sotāpannassa jīvitakkhayena adhigamo antarahito nāma hoti. Idaṃ adhigamaantaradhānaṃ nāma.
诸经末尾有言，一切经典终将湮没，谓五种湮没分别为学问湮没、修行湮没、诠释湮没、标记湮没、元素湮没。学问即四圣道、四果、四解脱、三明、六神通。詹持学问完整则光明显现，否则学问湮没。佛陀虽历千年涅槃，亦能产生解脱三明，之后若不能生起如实之慧则三明湮没。唯有至人临终时无法再生慧者，为无漏者、斯陀含、须陀洹，此中得慧无间断者谓为无间断学问。唯临终时死方谓间断学问，此即学问湮没。
Paṭipattiantaradhānaṃ nāma jhānavipassanāmaggaphalāni nibbattetuṃ asakkontā catupārisuddhisīlamattaṃ rakkhanti. Gacchante gacchante kāle ‘‘sīlaṃ paripuṇṇaṃ katvā rakkhāma, padhānañca anuyuñjāma, na ca maggaṃ vā phalaṃ vā sacchikātuṃ sakkoma, natthi idāni ariyadhammapaṭivedho’’ti vosānaṃ āpajjitvā kosajjabahulā aññamaññaṃ na codenti na sārenti akukkuccakā honti, tato paṭṭhāya khuddānukhuddakāni maddanti. Gacchante gacchante kāle pācittiyathullaccayāni āpajjanti, tato garukāpattiṃ. Pārājikamattameva tiṭṭhati. Cattāri pārājikāni rakkhantānaṃ bhikkhūnaṃ satepi sahassepi dharamāne paṭipatti anantarahitā nāma na hoti. Pacchimakassa pana bhikkhuno sīlabhedena vā jīvitakkhayena vā antarahitā hotīti idaṃ paṭipattiantaradhānaṃ nāma.
修行湮没者，谓修习禅定与观法之道果未获，唯护持四净戒而止于此。时日流逝，虽然具足戒行及努力，却不能证得圣法，辈辈间相批评而无缘谐和，反致嫉恨纷争，因之小恶业频生，最终堕入重大过失。惟守巴拉基咖戒者得以安住修行，众比库中百万俱在而无修行间断者则无修行湮没。惟末期因戒律破坏或生命终尽者，方谓修行湮没。
Pariyattīti tepiṭakaṃ buddhavacanaṃ sāṭṭhakathā pāḷi. Yāva sā tiṭṭhati, tāva pariyatti paripuṇṇā nāma hoti. Gacchante gacchante kāle rājayuvarājāno adhammikā honti, tesu adhammikesu rājāmaccādayo adhammikā honti, tato raṭṭhajanapadavāsinoti. Etesaṃ adhammikatāya devo na sammā vassati, tato sassāni na sampajjanti. Tesu asampajjantesu paccayadāyakā bhikkhusaṅghassa paccaye dātuṃ na sakkonti, bhikkhū paccayehi kilamantā antevāsike saṅgahetuṃ na sakkonti. Gacchante gacchante kāle pariyatti parihāyati, atthavasena dhāretuṃ na sakkonti, pāḷivaseneva dhārenti. Tato gacchante gacchante kāle pāḷimpi sakalaṃ dhāretuṃ na sakkonti, paṭhamaṃ abhidhammapiṭakaṃ parihāyati. Parihāyamānaṃ matthakato paṭṭhāya parihāyati . Paṭhamameva hi paṭṭhānamahāpakaraṇaṃ parihāyati, tasmiṃ parihīne yamakaṃ, kathāvatthu, puggalapaññatti, dhātukathā, vibhaṅgo, dhammasaṅgahoti.
经律释中称佛陀所说三藏为经律论。三藏若完整，谓之经文完备。时过境迁，诸国君主昏庸，臣下不善，民众无序，佛法破坏，天众不降雨，土地干旱。比库对比国土互相挑剔难相处，终致四藏经书不全，义理无法贯通，只存巴利语文。更后时代巴利文典籍亦遭严重损耗，尤其第一阿毗达摩藏遭毁坏，释经机构组织被破坏。
Evaṃ abhidhammapiṭake parihīne matthakato paṭṭhāya suttantapiṭakaṃ parihāyati. Paṭhamañhi aṅguttaranikāyo parihāyati, tasmimpi paṭhamaṃ ekādasakanipāto, tato dasakanipāto…pe… tato ekakanipātoti. Evaṃ aṅguttare parihīne matthakato paṭṭhāya saṃyuttanikāyo parihāyati. Paṭhamaṃ hi mahāvaggo parihāyati, tato saḷāyatanavaggo, khandhavaggo, nidānavaggo, sagāthāvaggoti. Evaṃ saṃyuttanikāye parihīne matthakato paṭṭhāya majjhimanikāyo parihāyati. Paṭhamaṃ hi uparipaṇṇāsako parihāyati, tato majjhimapaṇṇāsako, tato mūlapaṇṇāsakoti. Evaṃ majjhimanikāye parihīne matthakato paṭṭhāya dīghanikāyo parihāyati. Paṭhamañhi pāthikavaggo parihāyati, tato mahāvaggo, tato sīlakkhandhavaggoti. Evaṃ dīghanikāye parihīne suttantapiṭakaṃ parihīnaṃ nāma hoti. Vinayapiṭakena saddhiṃ jātakameva dhārenti. Vinayapiṭakaṃ lajjinova dhārenti, lābhakāmā pana ‘‘suttante kathitepi sallakkhentā natthī’’ti jātakameva dhārenti. Gacchante gacchante kāle jātakampi dhāretuṃ na sakkonti. Atha tesaṃ paṭhamaṃ vessantarajātakaṃ parihāyati, tato paṭilomakkamena puṇṇakajātakaṃ, mahānāradajātakanti pariyosāne apaṇṇakajātakaṃ parihāyati. Evaṃ jātake parihīne vinayapiṭakameva dhārenti.
如是，阿毗达摩藏已然废弃且内容缺失，乃根据其根本而解释，接着经藏亦随之废弃。首先废弃的是增支部，经中最初为第十一集，然后是第十集……以此类推至第一集。因此增支部内容缺失后，依据其根本而释义，接着长部亦被废弃。长部最初废弃的是巴提迦分部，然后是大分部，再后是戒蕴分部和缘起分部，最后是合句分部。同样地，合句部内容缺失后，依据其根本而释义，中部亦废弃。中部最初废弃的是上五十经，然后是中五十经，最后是根五十经。中部内容缺失后，依据其根本而释义，接着长部亦废弃。长部最初废弃的是巴提迦分部，然后是大分部，之后是戒蕴分部。由此长部废弃后，称三藏经藏为废失。律藏却依旧保留犹如对本生经的持守。律藏虽似可耻地守护，但贪图利益之人却说“即便经藏有所记载，亦无显著作用”，仅如持守本生经般持之。时日渐行渐远，连本生经亦无力保存。于是首先废弃的是毗舍离本生，继而是逆流本生、满月本生、大那罗陀本生等，至尾声的无漏本生亦被废弃。如此，本生经废失后，唯有律藏仍被守护。
Gacchante gacchante kāle vinayapiṭakampi matthakato paṭṭhāya parihāyati. Paṭhamañhi parivāro parihāyati, tato khandhako, bhikkhunīvibhaṅgo, mahāvibhaṅgoti anukkamena uposathakkhandhakamattameva dhārenti. Tadāpi pariyatti antarahitā na hoti. Yāva pana manussesu cātuppadikagāthāpi pavattati, tāva pariyatti anantarahitāva hoti. Yadā saddho pasanno rājā hatthikkhandhe suvaṇṇacaṅkoṭakamhi sahassatthavikaṃ ṭhapāpetvā ‘‘buddhehi kathitaṃ cātuppadikagāthaṃ jānanto imaṃ sahassaṃ gaṇhatū’’ti nagare bheriṃ carāpetvā gaṇhanakaṃ alabhitvā ‘‘ekavāraṃ carāpite nāma suṇantāpi honti assuṇantāpī’’ti yāvatatiyaṃ carāpetvā gaṇhanakaṃ alabhitvā rājapurisā taṃ sahassatthavikaṃ puna rājakulaṃ pavesenti, tadā pariyatti antarahitā nāma hoti. Idaṃ pariyattiantaradhānaṃ nāma.
随着时间的推移，律藏也依根本而释义，逐渐废弃。首先废弃的是附录，然后是律藏的篇章、比库尼戒分、大戒分，仅保留伍波萨他篇章左右。即便如此，文字教法的传承亦未中断。直到人间依旧流传着四句偈，文字教法尚存未失。某时一位信解清净的国王，在手握黄金宝箱藏置千佛塔时，说道：「吾知佛陀所说的四句偈，愿募集此千佛财。」于是他派人收集，即便派遣多次，也未完全收齐，仍有听闻无听闻者。收集人固执不移，国王与王室成员亦对此千佛财爱护如初。此时文字教法仍未中断，相传此现象称为「文字教法失落」。
Gacchante gacchante kāle cīvaraggahaṇaṃ pattaggahaṇaṃ sammiñjanapasāraṇaṃ ālokitavilokitaṃ na pāsādikaṃ hoti. Nigaṇṭhasamaṇā viya alābupattaṃ bhikkhū pattaṃ aggabāhāya pakkhipitvā ādāya vicaranti, ettāvatāpi liṅgaṃ anantarahitameva hoti. Gacchante gacchante pana kāle aggabāhato otāretvā hatthena vā sikkāya vā olambitvā vicaranti, cīvarampi rajanasāruppaṃ akatvā oṭṭhaṭṭhivaṇṇaṃ katvā vicaranti. Gacchante gacchante kāle rajanampi na hoti dasacchindanampi ovaṭṭikavijjhanampi, kappamattaṃ katvā vaḷañjenti. Puna ovaṭṭikaṃ vijjhitvā kappaṃ na karonti. Tato ubhayampi akatvā dasā chetvā paribbājakā viya caranti. Gacchante gacchante kāle ‘‘ko iminā amhākaṃ attho’’ti khuddakaṃ kāsāvakhaṇḍaṃ hatthe vā gīvāya vā bandhanti, kesesu vā allīyāpenti, dārabharaṇaṃ vā karontā kasitvā vapitvā jīvikaṃ kappetvā vicaranti. Tadā dakkhiṇaṃ dentā saṅghaṃ uddissa etesaṃ denti. Idaṃ sandhāya bhagavatā vuttaṃ – ‘‘bhavissanti kho, panānanda, anāgatamaddhānaṃ gotrabhuno kāsāvakaṇṭhā dussīlā pāpadhammā, tesu dussīlesu saṅghaṃ uddissa dānaṃ dassanti, tadāpāhaṃ, ānanda, saṅghagataṃ dakkhiṇaṃ asaṅkheyyaṃ appameyyaṃ vadāmī’’ti (ma. ni. 3.380). Tato gacchante kāle nānāvidhāni kammāni karontā ‘‘papañco esa, kiṃ iminā amhāka’’nti kāsāvakhaṇḍaṃ chinditvā araññe khipanti. Etasmiṃ kāle liṅgaṃ antarahitaṃ nāma hoti. Kassapadasabalassa kira kālato paṭṭhāya yonakānaṃ setavatthaṃ pārupitvā caraṇaṃ cārittaṃ jātanti. Idaṃ liṅgaantaradhānaṃ nāma.
时间流逝，僧团法衣布匹、袈裟、垫子、布匹等供具失去整洁美观。比库如外道那般，将未售出的袈裟抛于肩上携带，处处行动，仍有所符号，文字教法未曾中断。时至后来，僧众肩负袈裟时，借用手臂或袈裟一端维持悬挂，袈裟虽污浊如泥，却坚持做站立礼拜。时光推移，泥污日增，十指指节幔翳如篱笆，小批量制作，后又知篱笆后不作分割。于是将二者均废弃，只割十指为游方之用。时至后来，游方者询问「此段经文对我等有何意义？」以手或腰系小段经文，割发结发，携带生活需用器具谋生，向大众乞讨供养以资生计。其时施主为僧团献供。世尊为此曾说：「未来将有一时代，族群败坏，僧众受持败坏之经文，恶行遍布于僧众之间，我今当说僧团所受持的供养，是无量广大无限的。」（摩诃尼迦经3.380）于是时日渐行渐远，众行种种恶业，割舍小段经文投入林中。此时符号亦失落不见，此为所谓符号失落。传说中，迦叶尊者时代，有时埋置外道聚落近水处，以草席覆盖脚步宽度。此即符号失落之时。
Dhātuantaradhānaṃ pana evaṃ veditabbaṃ – tīṇi parinibbānāni, kilesaparinibbānaṃ – khandhaparinibbānaṃ, dhātuparinibbānanti. Tattha kilesaparinibbānaṃ bodhipallaṅke ahosi, khandhaparinibbānaṃ kusinārāyaṃ, dhātuparinibbānaṃ anāgate bhavissati. Kathaṃ? Tato tattha tattha sakkārasammānaṃ alabhamānā dhātuyo buddhānaṃ adhiṭṭhānabalena sakkārasammānalabhanakaṭṭhānaṃ gacchanti. Gacchante gacchante kāle sabbaṭṭhānesu sakkārasammāno na hoti. Sāsanassa hi osakkanakāle imasmiṃ tambapaṇṇidīpe sabbā dhātuyo sannipatitvā mahācetiyaṃ, tato nāgadīpe rājāyatanacetiyaṃ, tato bodhipallaṅkaṃ gamissanti. Nāgabhavanatopi devalokatopi brahmalokatopi dhātuyo mahābodhipallaṅkameva gamissanti. Sāsapamattāpi dhātu antarā na nassissati. Sabbā dhātuyo mahābodhimaṇḍe sannipatitvā buddharūpaṃ gahetvā bodhimaṇḍe pallaṅkena nisinnabuddhasarīrasiriṃ dassenti. Dvattiṃsa mahāpurisalakkhaṇāni asīti anubyañjanāni byāmappabhāti sabbaṃ paripuṇṇameva hoti. Tato yamakapāṭihāriyadivase viya pāṭihāriyaṃ katvā dassenti. Tadā manussabhūtasatto nāma tattha gato natthi, dasasahassacakkavāḷe pana devatā sabbāva sannipatitvā ‘‘ajja dasabalo parinibbāyati, itodāni paṭṭhāya andhakāraṃ bhavissatī’’ti paridevanti. Atha dhātusarīrato tejo samuṭṭhāya taṃ sarīraṃ apaṇṇattikabhāvaṃ gameti. Dhātusarīrato samuṭṭhitā jālā yāva brahmalokā uggacchissati, sāsapamattāya sesāyapi dhātuyā sati ekajālāva bhavissati. Dhātūsu pariyādānaṃ gatāsu pacchijjissati. Evaṃ mahantaṃ ānubhāvaṃ dassetvā dhātuyo antaradhāyanti. Tadā sannipatitā devasaṅghā buddhānaṃ parinibbutadivase viya dibbagandhamālātūriyādīhi sakkāraṃ katvā tikkhattuṃ padakkhiṇaṃ katvā vanditvā ‘‘anāgate uppajjanakaṃ buddhaṃ passituṃ labhissāma bhagavā’’ti vatvā sakasakaṭṭhānameva gacchanti. Idaṃ dhātuantaradhānaṃ nāma.
界失落（界之失落）应当如此识别——三种涅槃：烦恼涅槃、蕴涅槃、界涅槃。烦恼涅槃于菩提所发生，蕴涅槃在拘尸那城，而界涅槃尚未来临。因何故？彼处彼时，由于界尊众在诸佛加持庄严力的感召下，界得以庄严继承。然随时流逝，诸处界尊相继消失。此时法失毁之时，整个印度次大陆诸界尊云集大塔，继而至龙岛王塔，再后至菩提所。龙宫住处、天界、梵天界上诸界尊亦随赴菩提所大塔。即使法尚存微弱程度，诸界尊亦不曾完全消失。诸界尊一同集聚于大菩提场，呈现佛陀形象，坐于菩提台陛上，现出具三十二相八十种随形，圆满完备如实显现。彼时如双重神迹日一般显现。继而示现神迹。到此时人身不在，然一万名天尊悉数聚集，皆谓「今日十万尊界灭度，今则秉持遗迹，未来将生佛陀。」界尊由神光一发起始，身体随之灭失，界存法网将延续至梵天界，一定限度剩余界亦将永存。界尊遗迹终将破灭，此即界失落。诸界尊显示了伟大之神迹后如佛涅槃当日，持大神香、花环饰品三遍绕佛身礼拜，赞曰：「未来将有一新佛出世，必得见之世尊。」于是齐声而去。此即界失落之称。
Imassa pañcavidhassa antaradhānassa pariyattiantaradhānameva mūlaṃ. Pariyattiyā hi antarahitāya paṭipatti antaradhāyati, pariyattiyā ṭhitāya paṭipatti patiṭṭhāti. Teneva imasmiṃ dīpe caṇḍālatissamahābhaye sakko devarājā mahāuḷumpaṃ māpetvā bhikkhūnaṃ ārocāpesi ‘‘mahantaṃ bhayaṃ bhavissati, na sammā devo vassissati, bhikkhū paccayehi kilamantā pariyattiṃ sandhāretuṃ na sakkhissanti, paratīraṃ gantvā ayyehi jīvitaṃ rakkhituṃ vaṭṭati. Imaṃ mahāuḷumpaṃ āruyha gacchatha, bhante. Yesaṃ ettha nisajjaṭṭhānaṃ nappahoti, te kaṭṭhakhaṇḍepi uraṃ ṭhapetvā gacchantu, sabbesampi bhayaṃ na bhavissatī’’ti. Tadā samuddatīraṃ patvā saṭṭhi bhikkhū katikaṃ katvā ‘‘amhākaṃ ettha gamanakiccaṃ natthi, mayaṃ idheva hutvā tepiṭakaṃ rakkhissāmā’’ti tato nivattitvā dakkhiṇamalayajanapadaṃ gantvā kandamūlapaṇṇehi jīvikaṃ kappentā vasiṃsu. Kāye vahante nisīditvā sajjhāyaṃ karonti, avahante vālikaṃ ussāretvā parivāretvā sīsāni ekaṭṭhāne katvā pariyattiṃ sammasanti. Iminā niyāmena dvādasa saṃvaccharāni sāṭṭhakathaṃ tepiṭakaṃ paripuṇṇaṃ katvā dhārayiṃsu.
以上五种失落中的『文字教法失落』是根本。文字教法依其固有之性质，随传随行，若文字教法存在，则修习亦得依赖文字教法。但于印度此地，盗贼横行，萨咖天帝即曾降下大灾，责令比库们曰：「大难将至，天帝不久存，因比库们辜负条件，不能保存文字教法，必将流亡他乡，为保生计求生。」于是比库六十余人聚集，共订咒语曰：“吾等此处无人做守护，唯有坚守文字教法。”遂退往南方麻里国，依靠根本食物安住。身体承负坐卧、行坐，燃点灯烛，聚首诵读文字教法。一依此法，经过十二年辩论，圆满了三藏，将三藏经藏保存完好，仍秉持着此文字教法之规矩。
Bhaye vūpasante sattasatā bhikkhū attano gataṭṭhāne sāṭṭhakathe tepiṭake ekakkharampi ekabyañjanampi anāsetvā imameva dīpamāgamma kallagāmajanapade maṇḍalārāmavihāraṃ pavisiṃsu. Therānaṃ āgamanappavattiṃ sutvā imasmiṃ dīpe ohīnā saṭṭhi bhikkhū ‘‘there passissāmā’’ti gantvā therehi saddhiṃ tepiṭakaṃ sodhentā ekakkharampi ekabyañjanampi asamentaṃ nāma na passiṃsu. Tasmiṃ ṭhāne therānaṃ ayaṃ kathā udapādi ‘‘pariyatti nu kho sāsanassa mūlaṃ , udāhu paṭipattī’’ti. Paṃsukūlikattherā ‘‘paṭipattimūla’’nti āhaṃsu, dhammakathikā ‘‘pariyattī’’ti . Atha ne therā ‘‘tumhākaṃ dvinnampi janānaṃ vacanamatteneva na karoma, jinabhāsitaṃ suttaṃ āharathā’’ti āhaṃsu. Suttaṃ āharituṃ na bhāroti ‘‘ime ca, subhadda , bhikkhū sammā vihareyyuṃ, asuñño loko arahantehi assāti (dī. ni. 2.214). Paṭipattimūlakaṃ, mahārāja, satthusāsanaṃ paṭipattisārakaṃ. Paṭipattiyā dharantāya tiṭṭhatī’’ti (mi. pa. 4.1.7) suttaṃ āhariṃsu. Imaṃ suttaṃ sutvā dhammakathikā attano vādaṭhapanatthāya imaṃ suttaṃ āhariṃsu –
彼时，恐惧未解，七百多比库，于本土安顿，整理三藏，无一字句错乱，后携经法来到迦竭国曼荼罗丛林安住。长老们到来后听闻此事，皆感欣慰，谓：「文字教法是三藏之根本，亦是修行之根基。」有尘堆衣长老称「修行之根基」，有法师称其为「文字教法」。其时少数长老曰：「我们不会辜负两位大师之言，请携佛所说经文。」携诵经文并不艰难。经云：「诸比库应正行，当身孤寂无烦恼，阿拉汉中稀有者。」（中部杂集2.214）此经即为修行之基，圣王应护持如法教法。坚守修行之法而安住。闻此经文，法师为彰显己见，特意携此经文……
‘‘Yāva tiṭṭhanti suttantā, vinayo yāva dippati;
『经文得以留存，戒律得以彰显；』
Tāva dakkhanti ālokaṃ, sūriye abbhuṭṭhite yathā.
『正如太阳初升时光明普照，众生因而得见光明。』
‘‘Suttantesu asantesu, pamuṭṭhe vinayamhi ca;
『若经文不被遵守，戒律亦不显现；』
Tamo bhavissati loke, sūriye atthaṅgate yathā.
『则如太阳被云遮蔽，世间将陷入黑暗。』
‘‘Suttante rakkhite sante, paṭipatti hoti rakkhitā;
『经文被守护且尊重时，修行者就具足受护之德；』
Paṭipattiyaṃ ṭhito dhīro, yogakkhemā na dhaṃsatī’’ti.
『坚守此修行者，身心安稳无所破坏。』
Imasmiṃ sutte āhaṭe paṃsukūlikattherā tuṇhī ahesuṃ, dhammakathikattherānaṃyeva vacanaṃ purato ahosi. Yathā hi gavasatassa vā gavasahassassa vā antare paveṇipālikāya dhenuyā asati so vaṃso sā paveṇi na ghaṭīyati, evamevaṃ āraddhavipassakānaṃ bhikkhūnaṃ satepi sahassepi saṃvijjamāne pariyattiyā asati ariyamaggapaṭivedho nāma na hoti. Yathā ca nidhikumbhiyā jānanatthāya pāsāṇapiṭṭhe akkharesu ṭhapitesu yāva akkharāni dharanti, tāva nidhikumbhi naṭṭhā nāma na hoti. Evamevaṃ pariyattiyā dharamānāya sāsanaṃ antarahitaṃ nāma na hotīti.
在此经中，巴萨根披卢长老寂然无言，所说之语乃是法师长老们同样的话语。正如一头牛或千头牛之间若有竹围栏，母牛在其内，此牛群便不会破围而逃；同样，有千计苦行修慧的比库聚集时，传授教义中若有缺漏，则圣道之证不成立。又如为存放财物而设置的石壁罐，里面装上能承受字迹的字块，只要罐存在，字迹便不会消失。正如罐始终保持，教法有传承流布，教法才不会失传断灭。由此可知，只有当传授完整流通，教法才能不被人间隔绝而消失。
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