13. Ekapuggalavaggo · 13. 一人品义注
13. Ekapuggalavaggavaṇṇanā十三、一人品注释
§170
170. Ekapuggalavaggassa paṭhame ekapuggaloti eko puggalo. Ettha ekoti dutiyādipaṭikkhepattho gaṇanaparicchedo. Puggaloti sammutikathā, na paramatthakathā. Buddhassa hi bhagavato duvidhā desanā – sammutidesanā, paramatthadesanā cāti. Tattha ‘‘puggalo satto itthī puriso khattiyo brāhmaṇo devo māro’’ti evarūpā sammutidesanā, ‘‘aniccaṃ dukkhaṃ anattā khandhā dhātū āyatanāni satipaṭṭhānā’’ti evarūpā paramatthadesanā. Tattha bhagavā ye sammutivasena desanaṃ sutvā atthaṃ paṭivijjhitvā mohaṃ pahāya visesaṃ adhigantuṃ samatthā, tesaṃ sammutidesanaṃ deseti. Ye pana paramatthavasena desanaṃ sutvā atthaṃ paṭivijjhitvā mohaṃ pahāya visesamadhigantuṃ samatthā, tesaṃ paramatthadesanaṃ deseti.
170. 本《一切神眾門》第一分节中，「人」指一名个体。此处「一」指的是对第二义等的区别，以及计数的区分。所谓「人」是一种约定俗成之说，并非常义义理。世尊解说法义分为两种：一是约定法义，一是真实法义。约定法义如「人是生命，是女，是男，是士族，是婆罗门，是天人，是魔王」等此类说法；真实法义如「行蕴、受蕴、想蕴、行蕴、识蕴是无常、苦、无我；色、受、想、行、识及界、处是无常、苦、无我」等此类。世尊对听闻约定法义者，使其了知其义理，断除愚痴，能证具足分别境界之功德，因此为其说约定法义；对听闻真实法义者，使其了达义理，断除愚痴，证入真如功德，因此为其说真实法义。
Tatrāyaṃ upamā – yathā hi desabhāsākusalo tiṇṇaṃ vedānaṃ atthasaṃvaṇṇanako ācariyo ye damiḷabhāsāya vutte atthaṃ jānanti, tesaṃ damiḷabhāsāya ācikkhati. Ye andhabhāsādīsu aññatarāya bhāsāya , tesaṃ tāya tāya bhāsāya. Evaṃ te māṇavakā chekaṃ byattaṃ ācariyamāgamma khippameva sippaṃ uggaṇhanti. Tattha ācariyo viya buddho bhagavā, tayo vedā viya kathetabbabhāve ṭhitāni tīṇi piṭakāni, desabhāsākosallamiva sammutiparamatthakosallaṃ, nānādesabhāsā māṇavakā viya sammutiparamatthavasena paṭivijjhanasamatthā veneyyasattā, ācariyassa damiḷabhāsādiācikkhanaṃ viya bhagavato sammutiparamatthavasena desanā veditabbā. Āha cettha –
此处以譬喻说法——如同语言善巧之师，能以三种语言说明三种意思。譬如能理解泰米尔语的老师，便用泰米尔语教导；若听不懂泰米尔语，却懂其他语言，便分别用那些语言授教。这样，弟子们由一位老师不同语言之教迅速领会学艺。比库世尊即如是，三藏如三义分别述说，法的教导兼备了约定与真实的两种巧巧方便。善巧语言之师即为世尊，世尊以约定与真实两种正见法义通知世人。此中他说：「
‘‘Duve saccāni akkhāsi, sambuddho vadataṃ varo;
『两种圣谛，我已宣说，正觉者言说的妙法；
Sammutiṃ paramatthañca, tatiyaṃ nupalabbhati.
约定法与真实法，中间无第三类可得。』
‘‘Saṅketavacanaṃ saccaṃ, lokasammutikāraṇā;
『指示性语句是真理，乃世俗共约之因；
Paramatthavacanaṃ saccaṃ, dhammānaṃ bhūtakāraṇā.
真实法语句亦是真理，为诸法真实缘起。』
‘‘Tasmā vohārakusalassa, lokanāthassa satthuno;
因此，作为行为善巧的持守者、世界主宰世尊的教法，
Sammutiṃ voharantassa, musāvādo na jāyatī’’ti.
对于依约定持守的（教法），不会生起妄语。
Apica aṭṭhahi kāraṇehi bhagavā puggalakathaṃ katheti – hirottappadīpanatthaṃ, kammassakatādīpanatthaṃ, paccattapurisakāradīpanatthaṃ, ānantariyadīpanatthaṃ, brahmavihāradīpanatthaṃ, pubbenivāsadīpanatthaṃ, dakkhiṇāvisuddhidīpanatthaṃ, lokasammutiyā appahānatthañcāti. ‘‘Khandhadhātuāyatanāni hiriyanti ottappantī’’ti hi vutte mahājano na jānāti, sammohamāpajjati, paṭisattu hoti ‘‘kimidaṃ khandhadhātuāyatanāni hiriyanti ottappanti nāmā’’ti? ‘‘Itthī hiriyati ottappati, puriso khattiyo brāhmaṇo devo māro’’ti vutte pana jānāti, na sammohamāpajjati, na paṭisattu hoti. Tasmā bhagavā hirottappadīpanatthaṃ puggalakathaṃ katheti.
此外，世尊以八种因缘讲说众生（行为）：为发起羞愧惭愧心，为发起业感之因，为发起住持自身之因，为发起内净因，为发起梵行因，为发起前世记忆因，为发起南方净化因，以及为根据世俗约定放弃某些行为。俗话说「色蕴、界、处是羞愧惭愧的对象」，然而大众却不理解，陷入迷惑，生起敌意议论「何故色蕴、界、处被称作羞愧惭愧呢？」但说道「女人生起羞愧惭愧，男子则是贵族、婆罗门、天神、魔王」时，就懂得了，不生迷惑，也不生敌意。因此，世尊讲说以发起羞愧惭愧心为目的的众生教说。
‘‘Khandhā kammassakā, dhātuyo āyatanānī’’ti vuttepi eseva nayo. Tasmā bhagavā kammassakatādīpanatthaṃ puggalakathaṃ katheti.
即使说「色蕴是业感因，界是处所」，教义意旨也是同样。因此，世尊讲说以发起业感因的众生教说。
‘‘Veḷuvanādayo mahāvihārā khandhehi kārāpitā, dhātūhi āyatanehī’’ti vuttepi eseva nayo. Tasmā bhagavā paccattapurisakāradīpanatthaṃ puggalakathaṃ katheti.
即所谓「以竹林等为大寺，色蕴为根本，界为处所」，教义意旨也是同样。因此，世尊讲说以发起自作自受因的众生教说。
‘‘Khandhā mātaraṃ jīvitā voropenti, pitaraṃ, arahantaṃ, ruhiruppādakammaṃ, saṅghabhedakammaṃ karonti, dhātuyo āyatanānī’’ti vuttepi eseva nayo. Tasmā bhagavā ānantariyadīpanatthaṃ puggalakathaṃ katheti.
即所谓「色蕴夺取母亲生命，夺取父亲生命，夺取阿拉汉生命，行起生热恼之业，制造僧团分裂业，界是处所」，教义意旨也是同样。因此，世尊讲说以发起内净因的众生教说。
‘‘Khandhā mettāyanti, dhātuyo āyatanānī’’ti vuttepi eseva nayo. Tasmā bhagavā brahmavihāradīpanatthaṃ puggalakathaṃ katheti.
“蕴为慈心所持，界为六入所持”，此语所说亦同此理。因此世尊论说众生，是为示现梵行之意，所作人物论说。
‘‘Khandhā pubbenivāsamanussaranti, dhātuyo āyatanānī’’ti vuttepi eseva nayo. Tasmā bhagavā pubbenivāsadīpanatthaṃ puggalakathaṃ katheti.
“蕴忆昔昔，界忆六处”，此语所说亦同此理。因此世尊论说众生，是为示现前世之意，所作人物论说。
‘‘Khandhā dānaṃ paṭiggaṇhanti, dhātuyo āyatanānī’’ti vuttepi mahājano na jānāti, sammohaṃ āpajjati, paṭisattu hoti ‘‘kimidaṃ khandhadhātuāyatanāni paṭiggaṇhanti nāmā’’ti? ‘‘Puggalā paṭiggaṇhanti sīlavanto kalyāṇadhammo’’ti vutte pana jānāti, na sammohaṃ āpajjati, na paṭisattu hoti. Tasmā bhagavā dakkhiṇāvisuddhidīpanatthaṃ puggalakathaṃ katheti.
“蕴受施，界为六入”，此语所说，大众不知，生迷惑，反对曰：“何以蕴界六处受持乎？”然论曰：“人受持者，乃戒德善法。”则不迷惑，不反对。因此世尊论说众生，是为示现南方净化之意，所作人物论说。
Lokasammutiñca buddhā bhagavanto nappajahanti, lokasamaññāya lokaniruttiyā lokābhilāpe ṭhitāyeva dhammaṃ desenti. Tasmā bhagavā lokasammutiyā appahānatthampi puggalakathaṃ katheti.
世尊佛及诸佛，不摒弃世间的约定俗成，以世间习俗、世间说辞、世间所爱为据而正说法。因此世尊亦为保全世间约定而作人物论说。
Iti eko ca so puggalo cāti ekapuggalo. Kenaṭṭhena ekapuggalo? Asadisaṭṭhena guṇavisiṭṭhaṭṭhena asamasamaṭṭhenāti. So hi dasannaṃ pāramīnaṃ paṭipāṭiyā āvajjanaṃ ādiṃ katvā bodhisambhāraguṇehi ceva buddhaguṇehi ca sesamahājanena asadisoti asadisaṭṭhenapi ekapuggalo. Ye cassa te guṇā, te sesasattānaṃ guṇehi visiṭṭhāti guṇavisiṭṭhaṭṭhenapi ekapuggalo. Purimakā sammāsambuddhā sabbasattehi asamā, tehi saddhiṃ ayameva eko rūpakāyaguṇehi ceva nāmakāyaguṇehi ca samoti asamasamaṭṭhenapi ekapuggalo.
由是，一人，即谓一单独之人为何依据？以绝伦之德行卓越，非凡等故。彼以十地之布施行持为履，建诸觉行功德及佛德，以余大众论为无双，且以绝伦为一单独之人。若其诸德，则以余众之德为卓越，故亦以德行卓越为一单独之人。古昔正觉，以诸众生无双，因而共之，以此单身之形与德名，虽非等而为一单独之人。
Loketi tayo lokā – sattaloko, okāsaloko, saṅkhāralokoti. Tesaṃ vitthārakathā visuddhimagge (visuddhi. 1.135-136) vuttā. Tesu idha sattaloko adhippeto. Sattaloke uppajjamānopi cesa na devaloke, na brahmaloke, manussalokeyeva uppajjati. Manussalokepi na aññasmiṃ cakkavāḷe, imasmiṃyeva cakkavāḷe uppajjati. Tatrāpi na sabbaṭṭhānesu.
世谓世界有三：欲界、色界、无色界。其详述见《净道论》中之说。其间欲界主宰，是欲界。欲界中生者，不生天界，不生梵界，仅生人界。人界亦非他转轮所生，惟生于此转轮。即使在此亦不遍处处皆生。
‘‘Puratthimāya disāya gajaṅgalaṃ nāma nigamo, tassa parena mahāsālā, tato parā paccantimā janapadā, orato majjhe. Puratthimadakkhiṇāya disāya sallavatī nāma nadī, tato parā paccantimā janapadā, orato majjhe. Dakkhiṇāya disāya setakaṇṇikaṃ nāma nigamo, tato parā paccantimā janapadā, orato majjhe. Pacchimāya disāya thūṇaṃ nāma brāhmaṇagāmo, tato parā paccantimā janapadā, orato majjhe. Uttarāya disāya usīraddhajo nāma pabbato, tato parā paccantimā janapadā, orato majjhe’’ti (mahāva. 259) evaṃ paricchinne āyāmato tiyojanasate vitthārato aḍḍhateyyayojanasate parikkhepato navayojanasate majjhimadese uppajjati. Na kevalañca tathāgatova, paccekabuddhā aggasāvakā asīti mahātherā buddhamātā buddhapitā cakkavattī rājā aññe ca sārappattā brāhmaṇagahapatikā ettheva uppajjanti.
‘‘东方有一乡名为丛林象乡，其东有一大村舍；其后为西方的居民区，中间偏西。东南方有一水名为萨罗伐提河，其后为西方的居民区，中间偏西。正南方有一乡名为白耳村，其后为西方的居民区，中间偏西。西方有一婆罗门村落名为丘那，其后为西方的居民区，中间偏西。正北方有一山名为牛膏山，其后为西方的居民区，中间偏西”如是言（《大部阿含经》259） 这样划分后，面积约三十由旬，东西宽约八十由旬，纵深约九由旬，位于中部地方。非独如来世尊，乃至独觉圣者、诸大弟子、长老、佛母、佛父、世主国王及其他沙罗婆罗门及居士，都在此地出现。
Uppajjamāno uppajjatīti idaṃ pana ubhayampi vippakatavacanameva. Uppajjamāno bahujanahitāya uppajjati, na aññena kāraṇenāti evaṃ panettha attho veditabbo. Evarūpañcettha lakkhaṇaṃ na sakkā etaṃ aññena saddalakkhaṇena paṭibāhituṃ.
“出现、发生”是两种相反的词汇。言“出现”者，谓为广大众生福祉而生起，并非因其他因素，如此义理须当了知。类似此种特征，不能用其他词义来代替解说。
Apica uppajjamāno nāma, uppajjati nāma, uppanno nāmāti ayamettha bhedo veditabbo. Esa hi dīpaṅkarapādamūlato paṭṭhāya laddhabyākaraṇo buddhakārake dhamme pariyesanto dasa pāramiyo disvā ‘‘ime dhammā mayā pūretabbā’’ti katasanniṭṭhāno dānapāramiṃ pūrentopi uppajjamāno nāma. Sīlapāramī…pe… upekkhāpāramīti imā dasa pāramiyo pūrentopi, dasa upapāramiyo pūrentopi uppajjamāno nāma. Dasa paramatthapāramiyo pūrentopi uppajjamānova nāma. Pañca mahāpariccāge pariccajantopi uppajjamāno nāma. Attatthacariyaṃ ñātatthacariyaṃ lokatthacariyaṃ pūrayamānopi uppajjamāno nāma. Kappasatasahassādhikāni cattāri asaṅkhyeyyāni buddhakārake dhamme matthakaṃ pāpentopi uppajjamāno nāma. Vessantarattabhāvaṃ pahāya tusitapure paṭisandhiṃ gahetvā saṭṭhivassasatasahassādhikā sattapaṇṇāsavassakoṭiyo tiṭṭhantopi uppajjamāno nāma. Devatāhi yācito pañcamahāvilokitaṃ viloketvā mahāmāyādeviyā kucchimhi paṭisandhiṃ gaṇhantopi, anūnādhike dasa māse gabbhavāsaṃ vasantopi uppajjamāno nāma. Ekūnatiṃsa vassāni agāramajjhe tiṭṭhantopi uppajjamāno nāma. Kāmesu ādīnavaṃ nekkhamme ca ānisaṃsaṃ disvā rāhulabhaddassa jātadivase channasahāyo kaṇḍakaṃ vāhanavaraṃ āruyha nikkhamantopi uppajjamānova nāma. Tīṇi rajjāni atikkamantopi anomānadītīre pabbajantopi uppajjamāno nāma. Chabbassāni mahāpadhānaṃ karontopi uppajjamāno nāma. Paripakkagate ñāṇe oḷārikāhāraṃ āharantopi uppajjamānova nāma. Sāyanhasamaye visākhapuṇṇamāya mahābodhimaṇḍaṃ āruyha mārabalaṃ vidhametvā paṭhamayāme pubbenivāsaṃ anussaritvā majjhimayāme dibbacakkhuṃ parisodhetvā pacchimayāmasamanantare dvādasaṅgaṃ paṭiccasamuppādaṃ anulomapaṭilomato sammasitvā sotāpattimaggaṃ paṭivijjhantopi uppajjamānova nāma. Sotāpattiphalakkhaṇepi sakadāgāmimaggakkhaṇepi sakadāgāmiphalakkhaṇepi anāgāmimaggakkhaṇepi anāgāmiphalakkhaṇepi uppajjamānova nāma. Arahattamaggakkhaṇe pana uppajjati nāma. Arahattaphalakkhaṇe uppanno nāma. Buddhānaṃ hi sāvakānaṃ viya na paṭipāṭiyā iddhividhañāṇādīni uppajjanti, saheva pana arahattamaggena sakalopi sabbaññutaññāṇādi guṇarāsi āgatova nāma hoti. Tasmā te nipphattasabbakiccattā arahattaphalakkhaṇe uppannā nāma honti. Imasmimpi sutte arahattaphalakkhaṇaṃyeva sandhāya ‘‘uppajjatī’’ti veditabbo, uppanno hotīti ayañhettha attho.
此外，“出现”“生起”“生”为三者，须当区别。彼者，自光明王足根基处，以佛因缘寻求佛法，观察十种波罗蜜时称曰『这些法应当由我圆满』〔即行布施波罗蜜〕，完成此等修习者称为“出现”。具戒波罗蜜……忧舍波罗蜜，若圆满此等十种波罗蜜与十种辅助波罗蜜者亦称“出现”。若圆满十种究竟波罗蜜亦称为“出现”。若舍五大束缚而圆满也称“出现”。若圆满自利利他行亦称“出现”。亿万劫修持佛法虽作佛事，仍名“出现”。离世安住须弥天起修补托生，坚持六十七万亿多年亦称“出现”。诸天祇颂扬大妙吉祥天女，与大智慧玛耶天女再度成胎，至少怀胎十个月也称“出现”。三十九年生活于沙利子屋中也名“出现”。由欲害、害除之因，出生罗睺罗日，披覆衣物骑骑象出家者名“出现”。越三缰绳渡安那陀河岸出家者名“出现”。修习六十日护持戒律者称“出现”。成熟智慧获收益食者也名“出现”。夕时端午月大菩提场所登山，破除魔军，初更忆宿世，中更净天眼，后更顺逆正见观十二因缘，证得须陀洹果者亦称“出现”。逐次证须陀洹果、斯陀含果、阿那含果时皆称为“出现”。惟独阿拉汉道时名“出现”，证阿拉汉果时名“生起”。佛之弟子不如佛般，以神通等殊胜知见随缘显现，但俱随阿拉汉道中得究竟知识智慧为一体，故彼辈乘广大功德皆称“出现”。此经中「生起」之义，当知即「生起」，即谓“生起”为此义。
Bahujanahitāyāti mahājanassa hitatthāya uppajjati. Bahujanasukhāyāti mahājanassa sukhatthāya uppajjati. Lokānukampāyāti sattalokassa anukampaṃ paṭicca uppajjati. Katarasattalokassāti? Yo tathāgatassa dhammadesanaṃ sutvā amatapānaṃ pivitvā dhammaṃ paṭivijjhi, tassa. Bhagavatā hi mahābodhimaṇḍe sattasattāhaṃ vītināmetvā bodhimaṇḍā isipatanaṃ āgamma ‘‘dveme, bhikkhave, antā pabbajitena na sevitabbā’’ti dhammacakkappavattanasutte (mahāva. 13; saṃ. ni. 5.1081) desite āyasmatā aññāsikoṇḍaññattherena saddhiṃ aṭṭhārasakoṭisaṅkhā brahmāno amatapānaṃ piviṃsu, etassa sattalokassa anukampāya uppanno. Pañcamadivase anattalakkhaṇasuttantapariyosāne (mahāva. 20; saṃ. ni. 3.59) pañcavaggiyā therā arahatte patiṭṭhahiṃsu, etassapi sattalokassa anukampāya uppanno. Tato yasadārakappamukhe pañcapaṇṇāsa purise arahatte patiṭṭhāpesi, tato kappāsikavanasaṇḍe tiṃsa bhaddavaggiye tayo magge ca tīṇi phalāni ca sampāpesi, etassapi sattalokassa anukampāya uppanno. Gayāsīse ādittapariyāyasuttapariyosāne (mahāva. 54) jaṭilasahassaṃ arahatte patiṭṭhāpesi, tālaṭṭhivane bimbisārappamukhā ekādasa nahutā brāhmaṇagahapatikā satthu dhammadesanaṃ sutvā sotāpattiphale patiṭṭhahiṃsu, ekaṃ nahutaṃ saraṇesu patiṭṭhitaṃ. Tirokuṭṭaanumodanāvasāne caturāsītiyā pāṇasahassehi amatapānaṃ pītaṃ. Sumanamālākārasamāgame caturāsītiyā ca. Dhanapālakasamāgame dasahi pāṇasahassehi, khadiraṅgārajātakasamāgame caturāsītiyā pāṇasahassehi, jambukaājīvakasamāgame caturāsītiyā ca. Ānandaseṭṭhisamāgame caturāsītiyā ca pāṇasahassehi amatapānaṃ pītaṃ. Pāsāṇakacetiye pārāyanasuttantakathādivase cuddasa koṭiyo amatapānaṃ piviṃsu. Yamakapāṭihāriyadivase vīsati pāṇakoṭiyo, tāvatiṃsabhavane paṇḍukambalasilāya nisīditvā mātaraṃ kāyasakkhiṃ katvā sattappakaraṇaṃ abhidhammaṃ desentassa asīti pāṇakoṭiyo, devorohane tiṃsa pāṇakoṭiyo, sakkapañhasuttante asīti devatāsahassāni amatapānaṃ piviṃsu. Mahāsamayasuttante maṅgalasuttante cūḷarāhulovāde samacittapaṭipadāyāti imesu catūsu ṭhānesu abhisamayaṃ pattasattānaṃ paricchedo natthi. Etassapi sattalokassa anukampāya uppannoti. Yāvajjadivasā ito paraṃ anāgate ca sāsanaṃ nissāya saggamokkhamagge patiṭṭhahantānaṃ vasenāpi ayamattho veditabbo.
“为广大众生利益而生起”的谓词。为大众幸福而生起。为世间怜悯而生起。何为世间？是谓：闻世尊说法，饮不灭甘露，领悟法义者。世尊在大菩提场，七七日中记名，至仙人堕处亲庄严果德山，告诫比库“二种出家人不可亲近”，彼时，八千祇天人饮不灭甘露以为怜悯。第五日，十八亿各部长老佛弟子证阿拉汉果，当时也为世间怜悯所发。后有五十五位出生于王子族中，自证阿拉汉，及在林中三十余优婆塞修三种圣道、证三果，也因世间怜悯而现起。迦耶寺中火灾讲解无我相经卷时，千余阿拉汉证道；竹林处比比萨罗前，十一位婆罗门居士闻法成初果，下数位建立归依。涅槃经文终结时，八千四百亿饮甘露。花会时亦多众饮甘露；金刚会、护法会亦多，依佛法而饮者甚众。于阿难尊者讲经时，二十亿人饮甘露；在天昇人间时三十亿之众亦如此。世尊经文，降伏魔障教诲比库众，讲三藏法义，恰如是等，无差断绝。皆为世间怜悯现起。过去未来众生，因佛法缘故，得证天界解脱道者，亦应以此义知之。
Devamanussānanti na kevalaṃ devamanussānaṃyeva, avasesānaṃ nāgasupaṇṇādīnampi atthāya hitāya sukhāyeva uppanno. Sahetukapaṭisandhike pana maggaphalasacchikiriyāya bhabbe puggale dassetuṃ etaṃ vuttaṃ. Tasmā etesampi atthāya hitāya sukhāyeva uppannoti veditabbo.
天人与人间众生不仅仅止于天人与人类，亦包含龙族、夜叉、迦楼罗等，皆为利益与安乐而生起。由于因缘相接、果报真实显现，此义以使人观之，故知此等亦为利益与安乐而生起。
Katamo ekapuggaloti ayaṃ pucchā. Pucchā ca nāmesā pañcavidhā hoti – adiṭṭhajotanā pucchā, diṭṭhasaṃsandanā pucchā, vimaticchedanā pucchā, anumatipucchā, kathetukamyatāpucchāti.
何谓单独一人？此问共有五种问法：预先明了问、从所见处问、断除疑惑问、认可问及原因问。
Tāsaṃ idaṃ nānattaṃ – katamā adiṭṭhajotanā pucchā? Pakatiyā lakkhaṇaṃ aññātaṃ hoti adiṭṭhaṃ atulitaṃ atīritaṃ avibhūtaṃ abhāvitaṃ. Tassa ñāṇāya dassanāya tulanāya tīraṇāya vibhūtatthāya vibhāvanatthāya pañhaṃ pucchati, ayaṃ adiṭṭhajotanā pucchā.
这些属于什么不同种类呢？所谓“见光的问题”是指什么？所谓的显现特征是不明了的。所见之法尚未被平衡、超越、具体展现、或形成、消失为特征。故此，针对其认知、观察、比较、分辨及分析的目的，提出疑问，这便是“见光的问题”。
Katamā diṭṭhasaṃsandanā pucchā? Pakatiyā lakkhaṇaṃ ñātaṃ hoti diṭṭhaṃ tulitaṃ tīritaṃ vibhūtaṃ vibhāvitaṃ. So aññehi paṇḍitehi saddhiṃ saṃsandanatthāya pañhaṃ pucchati, ayaṃ diṭṭhasaṃsandanā pucchā.
所谓“事理印证的问题”是指什么？此处的显现特征是已被认知的，是所见的、已平衡的、已超越的、已形成的、已分析的。为印证与他等智者共同确认之事理，故提出疑问，这便是“事理印证的问题”。
Katamā vimaticchedanā pucchā? Pakatiyā saṃsayapakkhanto hoti vimatipakkhanto dveḷhakajāto ‘‘evaṃ nu kho, na nu kho, kiṃ nu kho, kathaṃ nu kho’’ti. So vimaticchedanatthāya pañhaṃ pucchati, ayaṃ vimaticchedanā pucchā.
所谓“疑惑断除的问题”是指什么？此处显现特征是被疑惑所起、持不同见解的，产生折磨的，即‘是否如此、是否非如此、为何如此、如何如此’等疑问。为了断除此疑惑，提出疑问，这便是“疑惑断除的问题”。
Katamā anumatipucchā? Bhagavā hi bhikkhūnaṃ anumatiyā pañhaṃ pucchati – ‘‘taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu kho taṃ samanupassituṃ etaṃ mama, esohamasmi, eso me attā’’ti? ‘‘No hetaṃ, bhante’’ti, ayaṃ anumatipucchā.
所谓“推测性的问题”是指什么？世尊确有向比库提出推测性的问题——“汝等当思惟，此色为常乎为无常乎？”“无常也，尊者。”、“若为无常，是苦乎为乐乎？”“是苦也，尊者。”、“若为无常苦乐及变化之法，何以应正见此即我、此即我所？”“非也，尊者。”这便是“推测性的问题”。
Katamā kathetukamyatāpucchā? Bhagavā bhikkhūnaṃ kathetukamyatāya pañhaṃ pucchati – ‘‘cattārome, bhikkhave, satipaṭṭhānā. Katame cattāro’’ti? Ayaṃ kathetukamyatāpucchāti.
所谓“欲了解者所问的问题”是指什么？世尊向比库提出，为了使其能了达四念处，这四念处是何等者？这便是“欲了解者所问的问题”。
Tattha buddhānaṃ purimā tisso pucchā natthi. Kasmā? Buddhānaṃ hi tīsu addhāsu kiñci saṅkhataṃ addhāvimuttaṃ vā asaṅkhataṃ adiṭṭhaṃ ajānitaṃ atulitaṃ atīritaṃ avibhūtaṃ avibhāvitaṃ nāma natthi, tasmā tesaṃ adiṭṭhajotanāpucchā natthi. Yaṃ pana bhagavatā attano ñāṇena paṭividdhaṃ, tassa aññena samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā saddhiṃ saṃsandanakiccaṃ natthi. Tenassa diṭṭhasaṃsandanāpucchā natthi. Yasmā panesa akathaṃkathī tiṇṇavicikiccho sabbadhammesu vihatasaṃsayo, tenassa vimaticchedanāpucchā natthi. Itarā pana dve pucchā bhagavato atthi, tāsu ayaṃ kathetukamyatāpucchāti veditabbā.
在那里，没有关于佛陀以往三世的“见光的问题”，这是为什么？因三世佛陀所见及显现之法，无论是有为法、非有为法、所见之法、未知之法、未被平衡、未被超越、未被具体展现、未被形成、未被消失的，都不存在，因此无所谓三世佛陀的“见光的问题”。而关于世尊以其智慧所揭示之理，无论是他比库、婆罗门、天人、魔王、梵天，共同印证之事理皆无，因此无所谓“事理印证的问题”。且因为其疑惑已断，彻底了知一切法，没有怀疑之处，故无所谓“疑惑断除的问题”。唯独其余两种问题，世尊确有，且此中的为“欲了解者所问的问题”，应当知晓。
Idāni tāya pucchāya puṭṭhaṃ ekapuggalaṃ vibhāvento tathāgato arahaṃ sammāsambuddhoti āha. Tattha tathāgatoti aṭṭhahi kāraṇehi bhagavā tathāgato – tathā āgatoti tathāgato, tathā gatoti tathāgato, tathalakkhaṇaṃ āgatoti tathāgato, tathadhamme yāthāvato abhisambuddhoti tathāgato, tathadassitāya tathāgato, tathavāditāya tathāgato, tathākāritāya tathāgato, abhibhavanaṭṭhena tathāgatoti.
现在就此问答之后，诸分身教的如来、阿拉汉、正自觉者，对一人分别说明。此处『如来』者，世尊因八因缘而称为如来：一者所谓『如此而来』者，即如此而来，二者『如此而去』者，即如此而去，三者因具如来特征而来，四者如实觉知法而成佛，五者如实见法而显现，六者如实说法，七者如实作法，八者以遍入无碍之智为如来。
Kathaṃ bhagavā tathā āgatoti tathāgato? Yathā sabbalokahitāya ussukkamāpannā purimakā sammāsambuddhā āgatā, yathā vipassī bhagavā āgato, yathā sikhī bhagavā, yathā vessabhū bhagavā, yathā kakusandho bhagavā, yathā koṇāgamano bhagavā, yathā kassapo bhagavā āgatoti. Kiṃ vuttaṃ hoti? Yena abhinīhārena ete bhagavanto āgatā, teneva amhākampi bhagavā āgato. Atha vā yathā vipassī bhagavā…pe… yathā kassapo bhagavā dānapāramiṃ pūretvā, sīlanekkhammapaññāvīriyakhantisaccādhiṭṭhānamettāupekkhāpāramiṃ pūretvā imā dasa pāramiyo, dasa upapāramiyo, dasa paramatthapāramiyoti samatiṃsa pāramiyo pūretvā, aṅgapariccāgaṃ nayanadhanarajjaputtadārapariccāganti ime pañca mahāpariccāge pariccajitvā, pubbayogapubbacariyadhammakkhānañātatthacariyādayo pūretvā buddhicariyāya koṭiṃ patvā āgato, tathā amhākampi bhagavā āgato. Yathā ca vipassī bhagavā …pe… kassapo bhagavā cattāro satipaṭṭhāne cattāro sammappadhāne cattāro iddhipāde pañcindriyāni pañca balāni satta bojjhaṅge ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvetvā brūhetvā āgato, tathā amhākampi bhagavā āgatoti tathāgato.
世尊如何谓自己『如此而来』为如来？譬如为普遍利益于一切世界而发大热心者，昔时诸前正自觉者至，如维帕斯锡世尊至，如悉跛世尊至，如毗舍浮世尊至，如迦拘胝世尊至，如拘那含那摩世尊至，如咖萨巴世尊至皆如此而来。意何所说？以彼诸世尊具足相续之功德故至，我今世尊亦如是而至。又如维帕斯锡……至……咖萨巴世尊已满布施波罗蜜、戒、出离、慧、精进、忍、真实、定、慈、舍十波罗蜜，十善、十胜真波罗蜜，舍弃五大烦恼，充具先后世间行法与觉行法，而以佛行正得成佛，我亦如是而至。如维帕斯锡……，咖萨巴世尊修习四念处、四正勤、四神足、五根、五力、七觉支、圣八正道，教法圆满，我亦如是修习，因而至来，故名如来。
‘‘Yatheva lokamhi vipassiādayo,
『犹如于世间维帕斯锡及诸佛，
Sabbaññubhāvaṃ munayo idhāgatā;
诸具三明者皆昔来此间；
Tathā ayaṃ sakyamunīpi āgato,
如此释迦牟尼现在亦至，
Tathāgato vuccati tena cakkhumā’’ti.
故名如来，有眼识此理』。」
Evaṃ tathā āgatoti tathāgato.
如是而来者，即为如来。
Kathaṃ tathā gatoti tathāgato? Yathā sampatijāto vipassī bhagavā gato…pe… kassapo bhagavā gato. Kathañca so gatoti? So hi sampatijātova samehi pādehi pathaviyaṃ patiṭṭhāya uttarābhimukho sattapadavītihārena gato. Yathāha – ‘‘sampatijāto, ānanda, bodhisatto samehi pādehi pathaviyaṃ patiṭṭhahitvā uttarābhimukho sattapadavītihārena gacchati setamhi chatte anudhāriyamāne, sabbā ca disā anuviloketi, āsabhiñca vācaṃ bhāsati ‘aggohamasmi lokassa, jeṭṭhohamasmi lokassa, seṭṭhohamasmi lokassa, ayamantimā jāti, natthi dāni punabbhavo’’’ti (ma. ni. 3.207). Tañcassa gamanaṃ tathaṃ ahosi avitathaṃ anekesaṃ visesādhigamānaṃ pubbanimittabhāvena. Yañhi so sampatijātova samehi pādehi patiṭṭhahi, idamassa caturiddhipādapaṭilābhassa pubbanimittaṃ, uttarābhimukhabhāvo pana sabbalokuttarabhāvassa pubbanimittaṃ, sattapadavītihāro sattabojjhaṅgaratanapaṭilābhassa, ‘‘suvaṇṇadaṇḍā vītipatanti cāmarā’’ti (su. ni. 693) ettha vuttacāmarukkhepo pana sabbatitthiyanimmathanassa pubbanimittaṃ, setacchattadhāraṇaṃ arahattaphalavimuttivaravimalasetacchattapaṭilābhassa pubbanimittaṃ, sabbadisānuvilokanaṃ sabbaññutānāvaraṇañāṇapaṭilābhassa pubbanimittaṃ, āsabhivācābhāsanaṃ appaṭivattiyavaradhammacakkappavattanassa pubbanimittaṃ. Tathā ayaṃ bhagavāpi gato. Tañcassa gamanaṃ kathaṃ ahosi avitathaṃ tesaṃyeva visesādhigamānaṃ pubbanimittabhāvena. Tenāhu porāṇā –
如何称为“如是而去”？如同世尊毗婆尸、世尊迦叶已经去世……他如何去世？他正如毗婆尸一般，双足平稳地立于大地，面向北方，以七步行走。比方说——“安那达，如来，菩提萨埵以双脚平稳立于大地，正面朝北，迈七步行走，手持白伞，在众生前观视四方，宣说‘我是世间的第一，我是世间的最长寿者，我是世间的至上者，我将灭度于此世，今后无复再生’”(中部法句经3.207)。他的去向正如此，完全真实不虚，是依诸多特殊成就的前行相所证实。由于他以双脚平稳立地，此即四种胜利之足的先行相；面向北方则为一切世间最高之相；七步行走则为七觉支宝具足之先行相；“金杖横道，拂尘挥动”(增支部尼掘经693)意指拂尘轻扬，即是压伏世间一切烦恼的前行相；执伞是阿拉汉果的解脱光明纯净伞盖之先行相；四方观视，示现有无所遗漏的总知智慧之先行相；手持无反逆之言语，即证正法轮转无阻的光明之先行相。世尊的去向正是如此，如此因诸多特殊成就的前行相而真实不虚。古语有言——
‘‘Muhuttajātova gavampatī yathā,
“如初生犊牛般，
Samehi pādehi phusī vasundharaṃ;
以稳定之足触地；
So vikkamī satta padāni gotamo,
世尊迈出七步，
Setañca chattaṃ anudhārayuṃ marū.
携白伞伫立于原野。”
‘‘Gantvāna so satta padāni gotamo,
「果德玛去到七步之地，
Disā vilokesi samā samantato;
环顾四方，目光平视四周；
Aṭṭhaṅgupetaṃ giramabbhudīrayi,
如同站立山顶，身披八种衣袍，
Sīho yathā pabbatamuddhaniṭṭhito’’ti.
猛狮立于山巅，巍然不动。」
Evaṃ tathā gatoti tathāgato.
如是行住坐卧，如来即是如此。
Atha vā yathā vipassī bhagavā…pe… yathā kassapo bhagavā, ayampi bhagavā tatheva nekkhammena kāmacchandaṃ pahāya gato, abyāpādena byāpādaṃ, ālokasaññāya thinamiddhaṃ, avikkhepena uddhaccakukkuccaṃ, dhammavavatthānena vicikicchaṃ pahāya gato, ñāṇena avijjaṃ padāletvā gato, pāmojjena aratiṃ vinodetvā, paṭhamajjhānena nīvaraṇakavāṭaṃ ugghāṭetvā, dutiyajjhānena vitakkavicāraṃ vūpasametvā, tatiyajjhānena pītiṃ virājetvā, catutthajjhānena sukhadukkhaṃ pahāya, ākāsānañcāyatanasamāpattiyā rūpasaññāpaṭighasaññānānattasaññāyo samatikkamitvā, viññāṇañcāyatanasamāpattiyā ākāsānañcāyatanasaññaṃ, ākiñcaññāyatanasamāpattiyā viññāṇañcāyatanasaññaṃ, nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññaṃ samatikkamitvā gato.
或者，如世尊毗婆尸所行，或如世尊咖萨巴所行，诸佛同样以出家之道，断除欲欲，远离嗔恚；以光明观断昏沉；以法理断除掉举与悔恨；譬如以真义断除疑惑；以智慧断除无明；以欢喜破除不安；以第一禅破除五盖；以第二禅息灭散乱思虑；以第三禅离欲，放弃喜乐；以第四禅舍弃苦乐；通入空无处定，超越色心所相对别境；通入识处定，超越空无处所见；通入无所有处定，超越识处所见；通入无受处定，超越无所有处所见；由此渐次超越种种禅定，乃至出离。
Aniccānupassanāya niccasaññaṃ pahāya, dukkhānupassanāya sukhasaññaṃ, anattānupassanāya attasaññaṃ, nibbidānupassanāya nandiṃ, virāgānupassanāya rāgaṃ, nirodhānupassanāya samudayaṃ, paṭinissaggānupassanāya ādānaṃ, khayānupassanāya ghanasaññaṃ, vayānupassanāya āyūhanaṃ, vipariṇāmānupassanāya dhuvasaññaṃ, animittānupassanāya nimittasaññaṃ, appaṇihitānupassanāya paṇidhiṃ, suññatānupassanāya abhinivesaṃ, adhipaññādhammavipassanāya sārādānābhinivesaṃ, yathābhūtañāṇadassanena sammohābhinivesaṃ, ādīnavānupassanāya ālayābhinivesaṃ, paṭisaṅkhānupassanāya appaṭisaṅkhaṃ, vivaṭṭānupassanāya saṃyogābhinivesaṃ, sotāpattimaggena diṭṭhekaṭṭhe kilese bhañjitvā, sakadāgāmimaggena oḷārike kilese pahāya, anāgāmimaggena aṇusahagate kilese samugghātetvā, arahattamaggena sabbakilese samucchinditvā gato. Evampi tathā gatoti tathāgato.
因观无常而舍弃常见，因观苦而舍弃乐见，因观无我而舍弃我见，因观厌离而舍弃欢喜，因观离欲而舍弃贪恋，因观灭而舍弃生起，因观放下而舍弃执取，因观消灭而舍弃坚固见，因观老死而观察寿命，因观变异而舍弃永恒见，因观无相而舍弃相见，因观非愿而舍弃坚定，因观空性而舍弃执着，因明了法身智慧观而舍弃实体执着，因观苦难而舍弃根本执着，因观反思而不生执念，因观断灭而舍弃会合执着。以须陀洹果道破除彼世间习气，斯陀含果道舍弃粗重习气，不还果道摧破余余未断习气，阿拉汉果道断绝一切习气而离去。世尊即是如此成就者，世尊如是而去。
Kathaṃ tathalakkhaṇaṃ āgatoti tathāgato? Pathavīdhātuyā kakkhaḷattalakkhaṇaṃ tathaṃ avitathaṃ, āpodhātuyā paggharaṇalakkhaṇaṃ, tejodhātuyā uṇhattalakkhaṇaṃ, vāyodhātuyā vitthambhanalakkhaṇaṃ, ākāsadhātuyā asamphuṭṭhalakkhaṇaṃ, viññāṇadhātuyā vijānanalakkhaṇaṃ.
世尊如何达至如实法相？地界具坚硬相，不可违背；水界具润滑相；火界具灼热相；风界具扩展相；空界具未破相；识界具认识相。
Rūpassa ruppanalakkhaṇaṃ, vedanāya vedayitalakkhaṇaṃ, saññāya sañjānanalakkhaṇaṃ, saṅkhārānaṃ abhisaṅkharaṇalakkhaṇaṃ, viññāṇassa vijānanalakkhaṇaṃ.
色蕴具色相，受蕴具触感相，想蕴具识别相，行蕴具激发相，识蕴具认知相。
Vitakkassa abhiniropanalakkhaṇaṃ, vicārassa anumajjanalakkhaṇaṃ, pītiyā pharaṇalakkhaṇaṃ, sukhassa sātalakkhaṇaṃ, cittekaggatāya avikkhepalakkhaṇaṃ, phassassa phusanalakkhaṇaṃ.
初转念具生起相，后思具追随相，喜具充满相，乐具安适相，心统一具不动摇相，触具触摸相。
Saddhindriyassa adhimokkhalakkhaṇaṃ, vīriyindriyassa paggahalakkhaṇaṃ, satindriyassa upaṭṭhānalakkhaṇaṃ, samādhindriyassa avikkhepalakkhaṇaṃ, paññindriyassa pajānanalakkhaṇaṃ.
信根具坚定相，精进根具努力相，念根具守护相，定根具不动摇相，慧根具智慧相。
Saddhābalassa assaddhiye akampiyalakkhaṇaṃ, vīriyabalassa kosajje, satibalassa muṭṭhassacce, samādhibalassa uddhacce, paññābalassa avijjāya akampiyalakkhaṇaṃ.
信力于不信力中具坚定不动相，精进力具奋发相，念力具心不散相，定力具升进相，慧力于无明中具坚定不动相。
Satisambojjhaṅgassa upaṭṭhānalakkhaṇaṃ, dhammavicayasambojjhaṅgassa pavicayalakkhaṇaṃ, vīriyasambojjhaṅgassa paggahalakkhaṇaṃ, pītisambojjhaṅgassa pharaṇalakkhaṇaṃ, passaddhisambojjhaṅgassa vūpasamalakkhaṇaṃ , samādhisambojjhaṅgassa avikkhepalakkhaṇaṃ, upekkhāsambojjhaṅgassa paṭisaṅkhānalakkhaṇaṃ.
念觉支中念的特征为守护，法觉支中法的观察具深入，精进觉支中精进具承取，喜觉支中喜具遮蔽，轻安觉支中心境安寂，定觉支中心安不动摇，舍觉支中舍具反观。
Sammādiṭṭhiyā dassanalakkhaṇaṃ, sammāsaṅkappassa abhiniropanalakkhaṇaṃ, sammāvācāya pariggahalakkhaṇaṃ, sammākammantassa samuṭṭhānalakkhaṇaṃ, sammāājīvassa vodānalakkhaṇaṃ, sammāvāyāmassa paggahalakkhaṇaṃ, sammāsatiyā upaṭṭhānalakkhaṇaṃ, sammāsamādhissa avikkhepalakkhaṇaṃ.
正见具显现特征，正思维具起用特征，正语具守护特征，正业具生起特征，正命具戒护特征，正精进具承取特征，正念具守护特征，正定中心安不动摇特征。
Avijjāya aññāṇalakkhaṇaṃ, saṅkhārānaṃ cetanālakkhaṇaṃ, viññāṇassa vijānanalakkhaṇaṃ, nāmassa namanalakkhaṇaṃ, rūpassa ruppanalakkhaṇaṃ, saḷāyatanassa āyatanalakkhaṇaṃ, phassassa phusanalakkhaṇaṃ, vedanāya vedayitalakkhaṇaṃ, taṇhāya hetulakkhaṇaṃ, upādānassa gahaṇalakkhaṇaṃ, bhavassa āyūhanalakkhaṇaṃ, jātiyā nibbattilakkhaṇaṃ, jarāya jīraṇalakkhaṇaṃ, maraṇassa cutilakkhaṇaṃ.
无明具无知特征，行具意志特征，识具认知特征，名具名称特征，色具形相特征，六处具界所属性特征，触具触遇特征，受具受感受特征，渴爱具因缘特征，取具执著特征，有具增长特征，生具生起特征，老具衰退特征，死具终尽特征。
Dhātūnaṃ suññatālakkhaṇaṃ, āyatanānaṃ āyatanalakkhaṇaṃ, satipaṭṭhānānaṃ upaṭṭhānalakkhaṇaṃ, sammappadhānānaṃ padahanalakkhaṇaṃ, iddhipādānaṃ ijjhanalakkhaṇaṃ, indriyānaṃ adhipatilakkhaṇaṃ, balānaṃ akampiyalakkhaṇaṃ, bojjhaṅgānaṃ niyyānalakkhaṇaṃ, maggassa hetulakkhaṇaṃ.
元素具空无自性特征，六入处具入处特征，念处具守护特征，精进具奋发特征，神通力具专注特征，根具统御特征，力具不动摇特征，觉支具出离特征，道具因缘特征。
Saccānaṃ tathalakkhaṇaṃ, samathassa avikkhepalakkhaṇaṃ, vipassanāya anupassanālakkhaṇaṃ, samathavipassanānaṃ ekarasalakkhaṇaṃ, yuganaddhānaṃ anativattanalakkhaṇaṃ.
谛具真实特征，止具不动摇特征，观具能见通达特征，止观具一味专注特征，双运具不偏转特征。
Sīlavisuddhiyā saṃvaraṇalakkhaṇaṃ, cittavisuddhiyā avikkhepalakkhaṇaṃ, diṭṭhivisuddhiyā dassanalakkhaṇaṃ.
戒净具守护特征，心净具不动摇特征，见净具显现特征。
Khaye ñāṇassa samucchedalakkhaṇaṃ, anuppāde ñāṇassa passaddhilakkhaṇaṃ.
知识的消灭有其断除的特征，知识的不生则具有安静安稳的特征。
Chandassa mūlalakkhaṇaṃ, manasikārassa samuṭṭhānalakkhaṇaṃ, phassassa samodhānalakkhaṇaṃ, vedanāya samosaraṇalakkhaṇaṃ, samādhissa pamukhalakkhaṇaṃ, satiyā ādhipateyyalakkhaṇaṃ, paññāya tatuttariyalakkhaṇaṃ , vimuttiyā sāralakkhaṇaṃ, amatogadhassa nibbānassa pariyosānalakkhaṇaṃ tathaṃ avitathaṃ. Evaṃ tathalakkhaṇaṃ ñāṇagatiyā āgato avirajjhitvā patto anuppattoti tathāgato. Evaṃ tathalakkhaṇaṃ āgatoti tathāgato.
欲望具有根本的特征，专注具有现起的特征，触觉具有共同生起的特征，感受具有缘随感起的特征，定聚具有初发的特征，念具有主宰的特征，智慧具有超越的特征，解脱具有本质的特征，无生涅槃具有终极的特征，如实如法无妄不虚。如此真实的特征，以对智慧解脱的过程而得，以此未染不染已证得无生，即为如来。如此真实的特征已现起者，即是如来。
Kathaṃ tathadhamme yāthāvato abhisambuddhoti tathāgato? Tathadhammā nāma cattāri ariyasaccāni. Yathāha – ‘‘cattārimāni, bhikkhave, tathāni avitathāni anaññathāni. Katamāni cattāri? ‘Idaṃ dukkha’nti, bhikkhave, tathametaṃ avitathametaṃ anaññathameta’’nti (saṃ. ni. 5.1090) vitthāro. Tāni ca bhagavā abhisambuddho, tasmā tathānaṃ abhisambuddhattā tathāgatoti vuccati. Abhisambodhattho hi ettha gatasaddo.
如来如何对真实法得究竟的正觉？真实法者即四圣谛。如所说：『比库们，诸圣谛皆真实而非虚妄无异。何谓四？即『此为苦』，此之实相非虚非异』（增支部 5.1090）详解。世尊已彻底觉悟此义，故以此四谛之觉悟者号为如来。如来此名即缘此觉悟而来。
Apica jarāmaraṇassa jātipaccayasambhūtasamudāgataṭṭho tatho avitatho anaññatho…pe… saṅkhārānaṃ avijjāpaccayasambhūtasamudāgataṭṭho tatho avitatho anaññatho. Tathā avijjāya saṅkhārānaṃ paccayaṭṭho, saṅkhārānaṃ viññāṇassa paccayaṭṭho…pe… jātiyā jarāmaraṇassa paccayaṭṭho tatho avitatho anaññatho. Taṃ sabbaṃ bhagavā abhisambuddho. Tasmāpi tathānaṃ dhammānaṃ abhisambuddhattā tathāgatoti vuccati. Evaṃ tathadhamme yāthāvato abhisambuddhoti tathāgato.
又如老死因缘而生之苦，亦为真实而非虚妄无异……形诸行由无明因而生，亦真实非虚异。由无明者为行之因，由行者为识之因……由生为老死之因，亦真实无二。此皆世尊已彻底觉悟，故彼对如实法获真觉，称为如来。能如实觉知真实法者便是如来。
Kathaṃ tathadassitāya tathāgato? Bhagavā yaṃ sadevake loke…pe… sadevamanussāya aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ cakkhudvāre āpāthaṃ āgacchantaṃ rūpārammaṇaṃ nāma atthi, taṃ sabbākārato jānāti passati. Evaṃ jānatā passatā ca tena taṃ iṭṭhāniṭṭhādivasena vā diṭṭhasutamutaviññātesu labbhamānakapadavasena vā ‘‘katamaṃ taṃ rūpaṃ rūpāyatanaṃ? Yaṃ rūpaṃ catunnaṃ mahābhūtānaṃ upādāya vaṇṇanibhā sanidassanaṃ sappaṭighaṃ nīlaṃ pītaka’’ntiādinā (dha. sa. 616) nayena anekehi nāmehi terasahi vārehi dvepaññāsāya nayehi vibhajjamānaṃ tathameva hoti, vitathaṃ natthi. Esa nayo sotadvārādīsupi āpāthamāgacchantesu saddādīsu. Vuttañhetaṃ bhagavatā – ‘‘yaṃ, bhikkhave, sadevakassa lokassa…pe… sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tamahaṃ jānāmi, tamahaṃ abbhaññāsiṃ, taṃ tathāgatassa viditaṃ, taṃ tathāgato na upaṭṭhāsī’’ti (a. ni. 4.24). Evaṃ tathadassitāya tathāgato. Tattha tathadassīatthe tathāgatoti padasambhavo veditabbo.
如来看真实法的观见如何？世尊于诸天众……诸人世界诸无量世界无量众生眼境入口降临的色境，世尊悉知入眼的一切显色。如是知见觉见，自有如红蓝黄等色，是由四大之因所成，显现形态明晰无误。此缘如波入耳闻声等各根识境亦如实现。世尊言：『比库，诸天、众生所见所听、所闻所知，所获得、所通达、所证得、所探求、所检察以心所觉的，我悉知之，我具智慧，我知彼境，此皆如来所知，我如来所了知，而我非亲自依止』（增支部4.24）。由此观知故耶，如来生为观示者。于此显示的观示义即称为如来。
Kathaṃ tathavāditāya tathāgato? Yaṃ rattiṃ bhagavā bodhimaṇḍe aparājitapallaṅke nisinno tiṇṇaṃ mārānaṃ matthakaṃ madditvā anuttaraṃ sammāsambodhiṃ abhisambuddho, yañca rattiṃ yamakasālānaṃ antare anupādisesāya nibbānadhātuyā parinibbāyi, etthantare pañcacattālīsavassaparimāṇe kāle paṭhamabodhiyāpi majjhimabodhiyāpi pacchimabodhiyāpi yaṃ bhagavatā bhāsitaṃ suttaṃ geyyaṃ…pe… vedallaṃ, sabbaṃ taṃ atthato ca byañjanato ca anupavajjaṃ anūnaṃ anadhikaṃ sabbākāraparipuṇṇaṃ rāgamadanimmadanaṃ dosamohamadanimmadanaṃ, natthi tattha vālaggamattampi avakkhalitaṃ, sabbaṃ taṃ ekamuddikāya lañchitaṃ viya ekanāḷikāya mitaṃ viya ekatulāya tulitaṃ viya ca tathameva hoti avitathaṃ. Tenāha – ‘‘yañca, cunda, rattiṃ tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyati, yaṃ etasmiṃ antare bhāsati lapati niddisati, sabbaṃ taṃ tatheva hoti no aññathā. Tasmā tathāgatoti vuccatī’’ti (dī. ni. 3.188). Gadattho hi ettha gatasaddo. Evaṃ tathavāditāya tathāgato.
如来如何被称为真实说者？世尊夜坐菩提树下，镇伏诸魔，获得无上正等正觉。夜间于二座双室之间依无余涅槃境界而入涅槃，历五十二年间初中末三次转法轮，所讲经论歌谣，义理明晰完整无缺，调伏诸欲、嗔恨、愚痴，非虚妄颠倒，法理圆满，犹如用一根针以适量线绳，缠绕整齐不乱。有经言曰：『尊者准陀言：“夜间如来成就无上正等正觉，涅槃时于无余法界中灭，所说所示皆真实不虚。因此称为如来”』（中部尼柯耶3.188）此语即为真实言辞。由此真实言辞故称为如来。
Apica āgadanaṃ āgado, vacananti attho. Tatho aviparīto āgado assāti dakārassa takāraṃ katvā tathāgatoti evampetasmiṃ atthe padasiddhi veditabbā.
『甚至』者，包含与引入之意；『言』者，即意义。因此，对于如来的此义，应以作出相应声音符号的符号字母——达卡拉字母中的达音——表示，故称为如来。这是对该义文的确立应当明知的地方。
Kathaṃ tathākāritāya tathāgato? Bhagavato hi vācāya kāyo anulometi kāyassapi vācā, tasmā yathāvādī tathākārī yathākārī tathāvādī ca hoti. Evaṃ bhūtassa cassa yathā vācā, kāyopi tathā gato, pavattoti attho. Yathā ca kāyo, vācāpi tathā gatāti tathāgato. Tenevāha – ‘‘yathāvādī, bhikkhave, tathāgato tathākārī, yathākārī tathāvādī. Iti yathāvādī tathākārī, yathākārī tathāvādī. Tasmā ‘tathāgato’ti vuccatī’’ti (a. ni. 4.23). Evaṃ tathākāritāya tathāgato.
如何解释“如所作即如来”？因为世尊的言语与身体相顺，身体乃言语之行载体，故说话者因所说之事而为相应之行动，行动即话语的呈现。如此于此者，身体依言语而动，言语亦依身体而现，是为“如来的行为具足，具足者亦言语相合”，比库们！正因如此故称‘如来’（此义见《增壹阿含》第4卷第23经）。此即“如所作即如来”的义理。
Kathaṃ abhibhavanaṭṭhena tathāgato? Upari bhavaggaṃ heṭṭhā avīciṃ pariyantaṃ katvā tiriyaṃ aparimāṇāsu lokadhātūsu sabbasatte abhibhavati sīlenapi samādhināpi paññāyapi vimuttiyāpi, na tassa tulā vā pamāṇaṃ vā atthi, atulo appameyyo anuttaro rājarājo devadevo sakkānamatisakko brahmānamatibrahmā. Tenāha – ‘‘sadevake loke, bhikkhave…pe… sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthu daso vasavattī. Tasmā ‘tathāgato’ti vuccatī’’ti (a. ni. 4.23).
如何从统摄称为如来？在上而为世尊，在下而断除无间地狱一切，横跨无量世界界域，于众生中具有胜妙的德行、禅定、智慧与解脱，如来的力量无可针锋相对，无有能比，超越天帝萨咖、梵王诸天。故称世尊为‘天下诸天与人中无有能及者，十方皆归顺，故名如来’（见《增壹阿含》第4卷第23经）。
Tatrevaṃ padasiddhi veditabbā – agado viya agado. Ko panesa? Desanāvilāso ceva puññussayo ca. Tena hesa mahānubhāvo bhisakko dibbāgadena sappe viya sabbaparappavādino sadevakañca lokaṃ abhibhavati. Iti sabbalokābhibhavane tatho aviparīto desanāvilāso ceva puññussayo ca agado assāti dakārassa takāraṃ katvā tathāgatoti veditabbo. Evaṃ abhibhavanaṭṭhena tathāgato.
于此也须知名词释义——‘引入’如‘进入’。到底为何？即出于说法的精进欢喜及善根增盛。故如来的宏大威德犹如疗病医者，以神力如织网般摄持诸天及众生。万有摄持之际，于此字义亦应理解为说法勤行欢喜及善根增盛，是如来的标识。如此从统摄角度称为如来。
Apica tathāya gatotipi tathāgato, tathaṃ gatotipi tathāgato, gatoti avagato atīto patto paṭipannoti attho. Tattha sakalalokaṃ tīraṇapariññāya tathāya gato avagatoti tathāgato. Lokasamudayaṃ pahānapariññāya tathāya gato atītoti tathāgato, lokanirodhaṃ sacchikiriyāya tathāya gato pattoti tathāgato, lokanirodhagāminiṃ paṭipadaṃ tathāya gato paṭipannoti tathāgato. Tena yaṃ vuttaṃ bhagavatā –
亦须知‘如此而去’之如来、‘如此而去又如来’，及‘去’者，谓达到彼之义。于彼，如来者谓遍知一切世界之觉者；如来也谓认识世界生起之觉者；如来也谓真实证得世界灭尽者；如来也谓修行通达灭尽之道者。由此世尊言：“
‘‘Loko, bhikkhave, tathāgatena abhisambuddho, lokasmā tathāgato visaṃyutto. Lokasamudayo, bhikkhave, tathāgatena abhisambuddho, lokasamudayo tathāgatassa pahīno. Lokanirodho, bhikkhave, tathāgatena abhisambuddho, lokanirodho tathāgatassa sacchikato. Lokanirodhagāminī paṭipadā, bhikkhave, tathāgatena abhisambuddhā, lokanirodhagāminī paṭipadā tathāgatassa bhāvitā. Yaṃ, bhikkhave, sadevakassa lokassa…pe… sabbaṃ taṃ tathāgatena abhisambuddhaṃ. Tasmā ‘tathāgato’ti vuccatī’’ti (a. ni. 4.23).
‘众生们，如来已成佛，三界已从如来所超越。世界生起，由如来证知，世界生起由如来被舍弃。世界灭尽，由如来证实，修行灭尽之道由如来发展。天神世间孟诸，凡此世界一切，都由如来证悟故称‘如来’”』（见《增壹阿含》第4卷第23经）。
Tassapi evaṃ attho veditabbo. Idampi ca tathāgatassa tathāgatabhāvadīpane mukhamattameva. Sabbākārena pana tathāgatova tathāgatassa tathāgatabhāvaṃ vaṇṇeyya.
对此理义亦应当了知。这只是如来阐述如来之体的开端部分。至于全面而言，当以如来作为整体来描绘如来的本体。
Arahaṃ sammāsambuddhoti padadvaye pana ārakattā, arīnaṃ arānañca hatattā, paccayādīnaṃ arahattā, pāpakaraṇe rahābhāvāti imehi tāva kāraṇehi arahanti veditabbo. Sammā sāmañca sabbadhammānaṃ buddhattā pana sammāsambuddhoti ayamettha saṅkhepo, vitthārato panetaṃ padadvayaṃ visuddhimagge (visuddhi. 1.123 ādayo) buddhānussativaṇṇanāyaṃ pakāsitanti.
『阿拉汉』与『正自觉者』这两个词，当从守护、灭除敌人等因由，及依止缘起，和斩断罪恶行为等方面加以了知，因此应知阿拉汉即具足这些因缘。『正自觉者』乃是诸法具足佛陀果位者的佛陀称号，此处省略叙述；但详细讲解二词的纯洁之道，乃示现佛陀忆念过去多方面修习佛道的述说。
§171
171. Dutiye pātubhāvoti uppatti nipphatti. Dullabho lokasminti imasmiṃ sattaloke dullabho sudullabho paramadullabho. Kasmā dullabhoti? Ekavāraṃ dānapāramiṃ pūretvā buddhena bhavituṃ na sakkā, dve vāre dasa vāre vīsati vāre paññāsa vāre vārasataṃ vārasahassaṃ vārasatasahassaṃ vārakoṭisatasahassampi dānapāramiṃ pūretvā buddhena bhavituṃ na sakkā, tathā ekadivasaṃ dve divase dasa divase vīsati divase paññāsa divase divasasataṃ divasasahassaṃ divasasatasahassaṃ divasakoṭisatasahassaṃ . Ekamāsaṃ dve māse…pe… māsakoṭisatasahassaṃ. Ekasaṃvaccharaṃ dve saṃvacchare…pe… saṃvaccharakoṭisatasahassaṃ. Ekakappaṃ dve kappe…pe… kappakoṭisatasahassaṃ. Kappānaṃ ekaṃ asaṅkhyeyyaṃ dve asaṅkhyeyyāni tīṇi asaṅkhyeyyāni dānapāramiṃ pūretvā buddhena bhavituṃ na sakkā. Sīlapāramīnekkhammapāramī…pe… upekkhāpāramīsupi eseva nayo. Pacchimakoṭiyā pana kappasatasahassādhikāni cattāri asaṅkhyeyyāni dasa pāramiyo pūretvā buddhena bhavituṃ sakkāti iminā kāraṇena dullabho.
171．第二义——显现与灭尽。世间称此七重世界中成佛极为罕见、难得，非常难得，甚难得，最为难得。何以故难得？即便一次圆满布施波罗蜜成长佛也不可能，二次、十次、二十次、五十次、百次、千次、百万次、亿万亿次圆满布施波罗蜜成长佛亦不可能。如此每日、二日、十日、二十日、五十日、一百日、一千日、一百万日、亿万日增长……每月、两月……每年、两年……每百年、千万年……数无量劫圆满布施波罗蜜亦不可能成长佛。戒波罗蜜、精进波罗蜜、等持波罗蜜、无染波罗蜜亦如是。最后须得百千万亿劫以上，四种无量数及十波罗蜜毕竟圆满，方能成为佛，由此故称为难得。
§172
172. Tatiye acchariyamanussoti acchariyo manusso. Acchariyoti andhassa pabbatārohaṇaṃ viya niccaṃ na hotīti attho. Ayaṃ tāva saddanayo. Ayaṃ pana aṭṭhakathānayo – accharāyoggoti acchariyo, accharaṃ paharitvā passitabboti attho. Apica ‘‘tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā cattāro acchariyā abbhutā dhammā pātubhavantī’’ti (a. ni. 4.127) evamādīhi anekehi acchariyabbhutadhammehi samannāgatattāpi acchariyamanusso. Āciṇṇamanussotipi acchariyamanusso.
172．第三义——奇异人。所谓奇异人，如盲人登山常年不下。此是宽广的义理。这里乃注疏释说——所谓奇异者，即奇异。应远离奇异，须常察看。亦如经中所说：『如来阿拉汉正自觉者显现四种奇异奇特殊胜法』等语，具足多种奇异殊胜法，故称为奇异人。所谓非造作人，亦即奇异人。
Abhinīhārassa hi sampādake aṭṭha dhamme samodhānetvā ekabuddhassa sammukhe mahābodhimaṇḍe mānasaṃ bandhitvā nisajjanaṃ nāma na aññassa kassaci āciṇṇaṃ, sabbaññubodhisattasseva āciṇṇaṃ. Tathā buddhānaṃ santike byākaraṇaṃ labhitvā anivattakena hutvā vīriyādhiṭṭhānaṃ adhiṭṭhāya buddhakārakadhammānaṃ pūraṇampi na aññassa kassaci āciṇṇaṃ, sabbaññubodhisattasseva āciṇṇaṃ. Tathā pāramiyo gabbhaṃ gaṇhāpetvā vessantarattabhāvasadise attabhāve ṭhatvā sabbālaṅkārapaṭimaṇḍitānaṃ hatthīnaṃ sattasatāni assānaṃ sattasatānīti evaṃ sattasatakamahādānaṃ datvā jālikumārasadisaṃ puttaṃ, kaṇhājināsadisaṃ dhītaraṃ, maddīdevisadisaṃ bhariyañca dānamukhe niyyātetvā yāvatāyukaṃ ṭhatvā dutiye attabhāve tusitabhavane paṭisandhiggahaṇampi na aññassa kassaci āciṇṇaṃ, sabbaññubodhisattasseva āciṇṇaṃ. Tusitapure yāvatāyukaṃ ṭhatvā devatānaṃ āyācanaṃ sampaṭicchitvā pañcamahāvilokanaṃ viloketvā satassa sampajānassa tusitapurā cavitvā mahābhogakule paṭisandhiggahaṇampi na aññassa kassaci āciṇṇaṃ, sabbaññubodhisattasseva āciṇṇaṃ. Tathā paṭisandhiggahaṇadivase dasasahassilokadhātukampanampi, satassa sampajānassa mātukucchiyaṃ nivāsopi, satassa sampajānassa mātukucchito nikkhamanadivase dasasahassilokadhātukampanampi, sampatijātassa sattapadavītihāragamanampi, dibbasetacchatta. dhāraṇampi, dibbavāḷabījanukkhepopi, sabbadisāsu sīhavilokanaṃ viloketvā attanā paṭisamaṃ kañci sattaṃ adisvā ‘‘aggohamasmi lokassā’’ti evaṃ sīhanādanadanampi, paripākagate ñāṇe mahāsampattiṃ pahāya mahābhinikkhamanampi, mahābodhimaṇḍe pallaṅkena nisinnassa māravijayaṃ ādiṃ katvā pubbenivāsānussatidibbacakkhuvisodhanāni katvā paccūsasamaye sabbaññutaññāṇaguṇarāsipaṭividdhakkhaṇe dasasahassilokadhātukampanampi, paṭhamadhammadesanāya anuttaraṃ tiparivaṭṭaṃ dhammacakkappavattanampīti evamādi sabbaṃ na aññassa kassaci āciṇṇaṃ, sabbaññubuddhasseva āciṇṇaṃ. Evaṃ āciṇṇamanussotipi acchariyamanusso.
成就无著者，在成就无著中，于一佛陀面前大觉场所里，心神专注坐定，无所取着，不依止他者，唯依止具足一切智慧的菩萨。诸佛亲近时，宣说无回转法，住持精进与信念，成就佛道法门，亦无人能夺之，唯有完全具足一切智慧的菩萨。如此，菩萨胚胎内，立于正常状态，七百象、七百座椅居住处装饰具足，献大布施，乃生于柄童之子，育有氏族中佳女及娶佳妇，置身施赠之门。如此至少年幼时期，于二世时，往生忉利天宫，离世时，乃生兜率天宅读书，有众神敬请，具足五大神通，入天界觉察如世尊，出世间智慧，发起大胜利，舍弃广大无上智慧，舍弃大出世离，乃于大觉场所安坐，清净除魔逆，回忆先世诸佛恩德，令先世所示法眼净洁，时至暮，震动千万天界，引起众生觉悟，灭余愚痴，种种善根周流，亲说第一法轮，转法轮于究竟解脱，此时无人能夺，唯有全知佛能夺。如此无著之人即称奇异人。
§173
173. Catutthe kālakiriyāti ekasmiṃ kāle pākaṭā kiriyāti kālakiriyā. Tathāgato hi pañcacattālīsa vassāni ṭhatvā tīṇi piṭakāni pañca nikāye navaṅgaṃ satthusāsanaṃ caturāsīti dhammakkhandhasahassāni pakāsetvā mahājanaṃ nibbānaninnaṃ nibbānapoṇaṃ katvā yamakasālānamantare nipanno bhikkhusaṅghaṃ āmantetvā appamādena ovaditvā sato sampajāno anupādisesāya nibbānadhātuyā parinibbāyi. Ayamassa kiriyā yāvajjatanā pākaṭāti ekasmiṃ kāle pākaṭā kiriyāti kālakiriyā. Anutappā hotīti anutāpakarā hoti. Tattha cakkavattirañño kālakiriyā ekacakkavāḷe devamanussānaṃ anutāpakarā hoti. Buddhānaṃ kālakiriyā dasasahassacakkavāḷesu devamanussānaṃ anutāpakarā hoti. Tena vuttaṃ – ‘‘bahuno janassa anutappā hotī’’ti.
173．第四义——时间功行。所谓时间功行，即于一时显现行持功德。毕竟如来于四十五年住世，显现三藏五尼耶，九份教典，四十八种教团，八千法门，示现广大佛法，广利大众，为使涅槃寂灭安住，转二转法轮于法舍利间，聚众僧团，劝勉正勤，具足觉悟无余涅槃之境。是为时间功行，表明于一时显现之行持。世尊不生悔恨，世间主宰时轮回，众天人皆无悔。诸佛时间功行遍十万亿时轮，众生无数皆无悔，因此有教言曰：「许多人皆无悔恨。」
§174
174. Pañcame adutiyoti dutiyassa buddhassa abhāvā adutiyo. Cattāro hi buddhā sutabuddho, catusaccabuddho, paccekabuddho, sabbaññubuddhoti. Tattha bahussuto bhikkhu sutabuddho nāma . Khīṇāsavo catusaccabuddho nāma . Kappasatasahassādhikāni dve asaṅkhyeyyāni pāramiyo pūretvā sāmaṃ paṭividdhapaccekabodhiñāṇo paccekabuddho nāma. Kappasatasahassādhikāni cattāri vā aṭṭha vā soḷasa vā asaṅkhyeyyāni pāramiyo pūretvā tiṇṇaṃ mārānaṃ matthakaṃ madditvā paṭividdhasabbaññutaññāṇo sabbaññubuddho nāma. Imesu catūsu buddhesu sabbaññubuddhova adutiyo nāma. Na hi tena saddhiṃ añño sabbaññubuddho nāma uppajjati.
第五是第二佛，即第二位佛陀的缺失。在佛中，有四种佛：听闻佛、四谛佛、独觉佛、知一切法佛。众多听闻比库即称为听闻佛。灭尽漏者即称为四谛佛。历经数百万岁或数无量劫修满波罗蜜，具足通达不共独觉智慧者即称为独觉佛。历经数百万岁、四、八或十六无量劫修满三种魔王所不能侵扰，具足一切智者即称为知一切法佛。在这四种佛中，独觉佛可以说是知一切法佛的次一等。因为不会与他同起另一知一切法佛。
Asahāyoti attabhāvena vā paṭividdhadhammehi vā sadiso sahāyo nāma assa natthīti asahāyo. ‘‘Laddhasahāyo kho pana so bhagavā sekhānañceva paṭipadāna’’nti iminā pana pariyāyena sekhāsekhā buddhānaṃ sahāyā nāma honti. Appaṭimoti paṭimā vuccati attabhāvo, tassa attabhāvasadisā aññā paṭimā natthīti appaṭimo. Yāpi ca manussā suvaṇṇarajatādimayā paṭimā karonti, tāsu vālaggamattampi okāsaṃ tathāgatassa attabhāvasadisaṃ kātuṃ samattho nāma natthīti sabbathāpi appaṭimo.
无助者，谓其自性或所具功德无法相称相应，故称无助者。佛为弟子与行者之助伴，此谓之助伴。稍微的形状谓表象，若无相似的自性，则无彼形状。即使人类制作黄金、白银等表象，其中也毫无能与如来的相似自性相称之物，故在一切处皆谓无表象。
Appaṭisamoti attabhāvenevassa paṭisamo nāma koci natthīti appaṭisamo. Appaṭibhāgoti ye tathāgatena ‘‘cattāro satipaṭṭhānā’’tiādinā nayena dhammā desitā, tesu ‘‘na cattāro satipaṭṭhānā, tayo vā pañca vā’’tiādinā nayena paṭibhāgaṃ kātuṃ samattho nāma natthīti appaṭibhāgo. Appaṭipuggaloti añño koci ‘‘ahaṃ buddho’’ti evaṃ paṭiññaṃ kātuṃ samattho puggalo natthīti appaṭipuggalo. Asamoti appaṭipuggalattāva sabbasattehi asamo. Asamasamoti asamā vuccanti atītānāgatā sabbaññubuddhā, tehi asamehi samoti asamasamo.
与表象相应者谓为相应者，无之则谓无相应者。若指诸佛所以“四念处”等法来引导者，若无能力对此等法作诠释，则谓无能诠释者。若有比库仅能言“我是佛”，无实证也不能为人判别，则谓无自证之人。以无自证者为众生之不如者。以有不如者积分不如者。过去未来诸知一切法佛谓之如是不如者。因此称为不如不如者。
Dvipadānaṃ aggoti sammāsambuddho apadānaṃ dvipadānaṃ catuppadānaṃ bahuppadānaṃ rūpīnaṃ arūpīnaṃ saññīnaṃ asaññīnaṃ nevasaññīnāsaññīnaṃ sattānaṃ aggova. Kasmā idha dvipadānaṃ aggoti vutto? Seṭṭhataravasena. Imasmiñhi loke seṭṭho nāma uppajjamāno apadacatuppadabahuppadesu na uppajjati, dvipadesuyeva uppajjati. Kataradvipadvesūti? Manussesu ceva devesu ca. Manussesu uppajjamāno tisahassimahāsahassilokadhātuṃ vase vattetuṃ samattho buddho hutvā uppajjati. Devesu uppajjamāno dasasahassilokadhātuṃ vasavattī mahābrahmā hutvā uppajjati. So tassa kappiyakārako vā ārāmiko vā sampajjati. Iti tatopi seṭṭhataravasenesa dvipadānaṃ aggoti vutto.
两足众为首，佛为正觉者；无足、两足、四足、多足者中，乃至有色者、无色者、有想者、无想者、既非有想无想者众生皆属诸众生之首。为何云两足为首？以至高最胜名之故。世间中，非以十足四足多足所成众生为最胜，仅以两足生物为最胜。何谓两足众？人类及天人。人中出生者，具能力统摄三千大千世界，成佛而生。天中出生者，具能力统摄十千世界，成大梵天而生。其有福报可致其现前庄严。所以依此亦以至高最胜理为两足众之首。
§175-186
175-186. Chaṭṭhādīsu ekapuggalassa, bhikkhave, pātubhāvā mahato cakkhussa pātubhāvo hotīti, bhikkhave, ekapuggalassa tathāgatassa arahato sammāsambuddhassa pātubhāvena mahantassa cakkhussa pātubhāvo hoti. Tasmiṃ puggale pātubhūte taṃ pātubhūtameva hoti, na vinā tassa pātubhāvena pātubhavati. Pātubhāvoti uppatti nipphatti. Katamassa cakkhussāti? Paññācakkhussa. Kīvarūpassāti? Sāriputtattherassa vipassanāpaññāsadisassa mahāmoggallānattherassa samādhipaññāsadisassāti. Ālokādīsupi eseva nayo. Ubhinnaṃ aggasāvakānaṃ paññāālokasadisoyeva hi ettha āloko, paññāobhāsasadisoyeva obhāso adhippeto. ‘‘Mahato cakkhussa, mahato ālokassa, mahato obhāsassā’’ti imāni ca pana tīṇipi lokiyalokuttaramissakāni kathitānīti veditabbāni.
第175至186节谓：比库当知，一人若有大眼力，必有大光力，方有大现光力。所谓现光力者，即在大慧眼中成就现光力。此眼者，即智慧眼。此光者，即沙利迦长老的内观智慧，摩嘎剌那长老的禅定智慧，及其他光等。此中，诸出类优胜弟子智慧之光，视同此光之光明照耀。所谓“大眼力、大光力、大现光力”等为世俗与胜义境界所共说。
Channaṃ anuttariyānanti uttaritaravirahitānaṃ channaṃ uttamadhammānaṃ. Tattha dassanānuttariyaṃ, savanānuttariyaṃ, lābhānuttariyaṃ, sikkhānuttariyaṃ, pāricariyānuttariyaṃ, anussatānuttariyanti imāni cha anuttariyāni. Imesaṃ pātubhāvo hotīti attho. Āyasmā hi ānandatthero sāyaṃpātaṃ tathāgataṃ cakkhuviññāṇena daṭṭhuṃ labhati, idaṃ dassanānuttariyaṃ. Aññopi sotāpanno vā sakadāgāmī vā anāgāmī vā ānandatthero viya tathāgataṃ dassanāya labhati, idampi dassanānuttariyaṃ . Aparo pana puthujjanakalyāṇako ānandatthero viya dasabalaṃ dassanāya labhitvā taṃ dassanaṃ vaḍḍhetvā sotāpattimaggaṃ pāpeti. Idaṃ dassanameva nāma, mūladassanaṃ pana dassanānuttariyaṃ nāma.
“遮蔽无限”者，谓洎究无上者有所遮蔽。“无上法”者，有见无上、闻无上、得利无上、修学无上、彻念无上等六种无上。此诸力为遮蔽。比库长老阿难依赖世尊眼识见佛，为见无上。亦有入流、斯陀含、无余涅槃比库如长老阿难，得见佛功德，为见无上。另有俗人善友，累积十善力，增长此见，得入流道，此亦见无上。此所说见，谓根本见无上。
Ānandattheroyeva ca abhikkhaṇaṃ dasabalassa vacanaṃ sotaviññāṇena sotuṃ labhati, idaṃ savanānuttariyaṃ. Aññepi sotāpannādayo ānandatthero viya tathāgatassa vacanaṃ savanāya labhanti, idampi savanānuttariyaṃ. Aparo pana puthujjanakalyāṇako ānandatthero viya tathāgatassa vacanaṃ sotuṃ labhitvā taṃ savanaṃ vaḍḍhetvā sotāpattimaggaṃ pāpeti. Idaṃ savanameva nāma, mūlasavanaṃ pana savanānuttariyaṃ nāma.
如同长老阿难时常能够凭借十力之语耳根通达，此乃高胜之闻。又诸入流弟子等亦如长老阿难，皆能以如来的语闻闻受，此亦为高胜之闻。然有他外行善人，虽能如长老阿难闻受如来语，又增益此闻则得入流之道，此即闻之本质，根本之闻乃名为高胜之闻。
Ānandattheroyeva ca dasabale saddhaṃ paṭilabhati, idaṃ lābhānuttariyaṃ. Aññepi sotāpannādayo ānandatthero viya dasabale saddhāpaṭilābhaṃ labhanti, idampi lābhānuttariyaṃ. Aparo pana puthujjanakalyāṇako ānandatthero viya dasabale saddhāpaṭilābhaṃ labhitvā taṃ lābhaṃ vaḍḍhetvā sotāpattimaggaṃ pāpeti, ayaṃ lābhoyeva nāma, mūlalābho pana lābhānuttariyaṃ nāma.
如同长老阿难时常得具足十力之信，这是高胜之得。又诸入流弟子如长老阿难，亦皆得此十力信，此亦为高胜之得。然他外行善人，得如长老阿难般的十力信，并增进其得则能成就入流之道，此为得之本质，根本之得即名为高胜之得。
Ānandattheroyeva ca dasabalassa sāsane tisso sikkhā sikkhati, idaṃ sikkhānuttariyaṃ. Aññepi sotāpannādayo ānandatthero viya dasabalassa sāsane tisso sikkhā sikkhanti, idampi sikkhānuttariyaṃ. Aparo pana puthujjanakalyāṇako ānandatthero viya dasabalassa sāsane tisso sikkhā sikkhitvā tā sikkhā vaḍḍhetvā sotāpattimaggaṃ pāpeti. Ayaṃ sikkhāyeva nāma, mūlasikkhā pana sikkhānuttariyaṃ nāma.
如同长老阿难，常修习十力之教法三学，此为高胜之学。又诸入流弟子亦如长老阿难，修习十力教法三学，此亦为高胜之学。然他外行善人，修习如长老阿难般十力教法三学，并增进此三学则成就入流之道，此即学之本质，根本之学即名为高胜之学。
Ānandattheroyeva ca abhiṇhaṃ dasabalaṃ paricarati, idaṃ pāricariyānuttariyaṃ. Aññepi sotāpannādayo ānandatthero viya abhiṇhaṃ dasabalaṃ paricaranti, idampi pāricariyānuttariyaṃ. Aparo pana puthujjanakalyāṇako ānandatthero viya dasabalaṃ paricaritvā taṃ pāricariyaṃ vaḍḍhetvā sotāpattimaggaṃ pāpeti, ayaṃ pāricariyāyeva nāma, mūlapāricariyā pana pāricariyānuttariyaṃ nāma.
如同长老阿难，亲身周备处置十力，此为高胜之行为。又诸入流弟子亦如长老阿难，同能亲身圆满处置十力，此亦为高胜之行为。然他外行善人，亲身处置如长老阿难十力，并增进此行为得入流之道，此为行为之本质，根本之行为即名为高胜之行为。
Ānandattheroyeva ca dasabalassa lokiyalokuttare guṇe anussarati, idaṃ anussatānuttariyaṃ. Aññepi sotāpannādayo ānandatthero viya dasabalassa lokiyalokuttare guṇe anussaranti, idampi anussatānuttariyaṃ. Aparo pana puthujjanakalyāṇako ānandatthero viya dasabalassa lokiyalokuttare guṇe anussaritvā taṃ anussatiṃ vaḍḍhetvā sotāpattimaggaṃ pāpeti, ayaṃ anussatiyeva nāma, mūlānussati pana anussatānuttariyaṃ nāma. Imāni cha anuttariyāni, imesaṃ pātubhāvo hoti. Imāni ca pana cha anuttariyāni lokiyalokuttaramissakāni kathitānīti veditabbāni.
如同长老阿难，常忆十力之世间世出殊胜功德，此为高胜之忆。又诸入流弟子亦如长老阿难，常忆十力天下功德，此亦为高胜之忆。然他外行善人，忆念如长老阿难十力功德，并增益忆念得成入流之道，此即忆念之本质，根本之忆念即名为高胜之忆。此六者即为无上之法，此诸业果之显作。又此六无上者为世间世出，非虚言，宜当知之。
Catunnaṃpaṭisambhidānaṃ sacchikiriyā hotīti catasso hi paṭisambhidāyo atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidāti. Tattha atthesu ñāṇaṃ atthapaṭisambhidā, dhammesu ñāṇaṃ dhammapaṭisambhidā, atthadhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā , ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā. Ayamettha saṅkhepo, vitthāro panetāsaṃ abhidhamme (vibha. 718 ādayo) āgatoyeva. Imāsaṃ catassannaṃ paṭisambhidānaṃ buddhuppāde paccakkhakiriyā hoti, na vinā buddhuppādā. Etāsaṃ sacchikiriyāti attho. Imāpi lokiyalokuttarāva kathitāti veditabbā.
四种分别知真实之理为实证，理有四种：事理分别之知、法理分别之知、语理分别之知、智理分别之知。事理分别是对事物的知，法理分别是对法的知，语理分别是对事法言语解说的知，智理分别是对智慧之知。此乃简述，其详细义载阿毗达摩中。此四种分别知为佛陀示现觉悟之真迹，无此则无觉悟。此即为实证之义。此处亦应知其所说为包括世间与出世间二种。
Anekadhātupaṭivedhoti ‘‘cakkhudhātu rūpadhātū’’tiādīnaṃ aṭṭhārasannaṃ dhātūnaṃ buddhuppādeyeva paṭivedho hoti, na vinā buddhuppādenāti attho. Nānādhātupaṭivedhoti ettha imāva aṭṭhārasa dhātuyo nānāsabhāvato nānādhātuyoti veditabbā. Yo panetāsaṃ ‘‘nānāsabhāvā etā’’ti evaṃ nānākaraṇato paṭivedho, ayaṃ nānādhātupaṭivedho nāma. Vijjāvimuttiphalasacchikiriyāti ettha vijjāti phale ñāṇaṃ, vimuttīti tadavasesā phalasampayuttā dhammā. Sotāpattiphalasacchikiriyāti sototi paṭhamamaggo, tena sotena pattabbaṃ phalanti sotāpattiphalaṃ. Sakadāgāmiphalādīni pākaṭāneva.
所谓『多界穿越』，是指『眼界、色界』等十八种界的穿越，对于从佛陀觉悟起，则称为界之穿越，非指无觉悟之穿越。所谓多界穿越，此处所说十八界，应以因各有不同性质而称作多界。若对这些界仅说『性质各异』者，因各异而生穿越者，则称为多界穿越。所谓“智慧解脱果实证成”，其中智慧是知识，解脱是最后的果报及所俱全法。所谓“初果证成”，此中“声”是第一条资粮，以此“声”应得的果，即初果声闻果。余果如不还果等，皆显然如实。
§187
187.Anuttaranti niruttaraṃ. Dhammacakkanti seṭṭhacakkaṃ. Cakkasaddo hesa –
187.『无上』意为无上无等；『法轮』是最尊贵的轮。『轮』字义是——
‘‘Catubbhi aṭṭhajjhagamā, aṭṭhāhipi ca soḷasa;
『由四八环绕来支撑，八顶共十六；
Soḷasāhi ca bāttiṃsa, atricchaṃ cakkamāsado;
十六加三十二，三种意愿轮不毁坏；
Icchāhatassa posassa, cakkaṃ bhamati matthake’’ti. (jā. 1.1.104; 1.5.103) –
「欲求者的上膛，眼轮在眼眶中转动」——此句出自《相应部》（第1卷第1节第104偈；第1卷第5节第103偈）。这里『欲求者』指渴望、执着于欲望之人，上膛为比喻内心意念的紧张，眼轮在眼眶中转动则形象说明其贪欲心如轮回般不断运转不止。此语说明欲求对者心念如转轮般不息，体现欲望的执著与烦恼之根源。
Ettha uracakke āgato. ‘‘Cakkasamāruḷhā jānapadā pariyāyantī’’ti (a. ni. 3.63; 5.54) ettha iriyāpathacakke. ‘‘Atha kho so, bhikkhave, rathakāro yaṃ taṃ cakkaṃ chahi māsehi niṭṭhitaṃ, taṃ pavattesī’’ti (a. ni. 3.15) ettha dārucakke. ‘‘Addasā kho doṇo brāhmaṇo bhagavato pādesu cakkāni sahassārānī’’ti (a. ni. 4.36) ettha lakkhaṇacakke. ‘‘Cattārimāni, bhikkhave, cakkāni, yehi samannāgatānaṃ devamanussānaṃ catucakkaṃ vattatī’’ti (a. ni. 4.31) ettha sampatticakke. ‘‘Dibbaṃ cakkaratanaṃ pātubhavatī’’ti (dī. ni. 2.243; ma. ni. 3.256) ettha ratanacakke. Idha pana dhammacakke āgato.
这里言人轮，即『车轮绕人，有乡邑流转』（《增支藏》3.63；5.54）。这里言路径轮，『比库们，那造车者六个月内制造的轮子，将启动』（《增支藏》3.15）。这里言木轮，『婆罗门多诺见佛足下有成千上万车轮』（《增支藏》4.36）。这里言标记轮，『比库们，有四轮为天人和人具备，称为四轮』（《增支藏》4.31）。这里言宝轮，『有神圣车轮宝轮现前』（《长部》注释 2.243；《中部》注释 3.256）。此中一说是法轮（佛陀教法之轮）现前。
Pavattitanti ettha dhammacakkaṃ abhinīharati nāma, abhinīhaṭaṃ nāma, uppādeti nāma, uppāditaṃ nāma, pavatteti nāma, pavattitaṃ nāmāti ayaṃ pabhedo veditabbo. Kuto paṭṭhāya dhammacakkaṃ abhinīharati nāmāti? Yadā sumedhabrāhmaṇo hutvā kāmesu ādīnavaṃ nekkhamme ca ānisaṃsaṃ disvā sattasatakamahādānaṃ datvā isipabbajjaṃ pabbajitvā pañca abhiññā aṭṭha samāpattiyo nibbatteti, tato paṭṭhāya dhammacakkaṃ abhinīharati nāma.
所谓轮转法轮者，是指法轮的推转、展开、起动等不同名称，须辨明其区别。何以称“推转法轮”呢？当时，婆罗门苏悉智观察欲爱、退出出家之因，且施予七百多万的巨大财施，出家受具足比库戒，获得五种超知和八种禅定，诸禅定皆成之时，于是由此缘起，称为“推转法轮”。
Kuto paṭṭhāya abhinīhaṭaṃ nāmāti? Yadā aṭṭha dhamme samodhānetvā dīpaṅkarapādamūle mahābodhimaṇḍatthāya mānasaṃ bandhitvā ‘‘byākaraṇaṃ aladdhā na vuṭṭhahissāmī’’ti vīriyādhiṭṭhānaṃ adhiṭṭhāya nipanno dasabalassa santikā byākaraṇaṃ labhi, tato paṭṭhāya dhammacakkaṃ abhinīhaṭaṃ nāma.
何以称为“展开”呢？因发心于八法，怀念迦叶长老足迹及大菩提场所，立坚毅之誓念：“未得揭示真谛，誓不退转”，于十方诸天接近之时，获得真谛之揭示，故称“展开法轮”。
Kuto paṭṭhāya uppādeti nāmāti? Tato paṭṭhāya dānapāramiṃ pūrentopi dhammacakkaṃ uppādeti nāma. Sīlapāramiṃ pūrentopi…pe… upekkhāpāramiṃ pūrentopi dhammacakkaṃ uppādeti nāma. Dasa pāramiyo dasa upapāramiyo dasa paramatthapāramiyo pūrentopi, pañca mahāpariccāge pariccajantopi, ñātatthacariyaṃ pūrentopi dhammacakkaṃ uppādeti nāma. Vessantarattabhāve ṭhatvā sattasatakamahādānaṃ datvā puttadāraṃ dānamukhe niyyātetvā pāramikūṭaṃ gahetvā tusitapure nibbattitvā tattha yāvatāyukaṃ ṭhatvā devatāhi āyācito paṭiññaṃ datvā pañcamahāvilokanaṃ vilokentopi dhammacakkaṃ uppādetiyeva nāma. Mātukucchiyaṃ paṭisandhiṃ gaṇhantopi, paṭisandhikkhaṇe dasasahassacakkavāḷaṃ kampentopi, mātukucchito nikkhantadivase tatheva lokaṃ kampentopi, sampatijāto satta padāni gantvā ‘‘aggomahasmī’’ti sīhanādaṃ nadantopi, ekūnatiṃsa saṃvaccharāni agāramajjhe vasantopi, mahābhinikkhamanaṃ nikkhamantopi, anomānadītīre pabbajantopi, mahāpadhāne chabbassāni vīriyaṃ karontopi, sujātāya dinnaṃ madhupāyāsaṃ bhuñjitvā suvaṇṇapātiṃ nadiyā pavāhetvā sāyanhasamaye bodhimaṇḍavaragato puratthimaṃ lokadhātuṃ olokento nisīditvā sūriye dharamāneyeva mārabalaṃ vidhametvā paṭhamayāme pubbenivāsaṃ anussarantopi, majjhimayāme dibbacakkhuṃ visodhentopi, paccūsakālasamanantare paccayākāraṃ sammasitvā sotāpattimaggaṃ paṭivijjhantopi, sotāpattiphalaṃ sacchikarontopi, sakadāgāmimaggaṃ sakadāgāmiphalaṃ anāgāmimaggaṃ anāgāmiphalaṃ sacchikarontopi, arahattamaggaṃ paṭivijjhantopi dhammacakkaṃ uppādetiyeva nāma.
何以称“起动”呢？由此因缘起，当遂施行布施波罗蜜；或修持戒波罗蜜；或修持禅波罗蜜；如此分别、成就十种波罗蜜、十种辅波罗蜜及最高实波罗蜜，且舍弃五种大重执，成就亲族之正行。维桑塔那生世，施舍七百多万，令子孙发愿布施，持获波罗蜜之聚，至忉利天城市出世享受，长住若干岁月，受天众供养，观察五大觉知。护持母腹之生，母子接近，十万转轮震动，母胎之时天地亦震动，子胎成就，行七步，发狮子吼，三十二年于森林游行。大出世时，出行如释迦，至阿诺玛纳河岸出家，六十三年勤修精进，享用善生所授蜜乳粥，投放金盘入河，夕时坐于菩提场所，观看东方世界，浴日时驱散魔力，拂晓回忆前生，午时显现天眼，黄昏观看因缘，宣说初果须陀洹果路，从证须陀洹果，斯时宣说斯经，继而证阿那含，证阿那含之果，终究证尽阿拉汉果，故称为法轮起动。
Arahattaphalakkhaṇe pana tena dhammacakkaṃ uppāditaṃ nāma. Buddhānañhi sakalalokiyalokuttaraguṇarāsi arahattaphaleneva saddhiṃ ijjhati. Tasmā tena tasmiṃ khaṇe dhammacakkaṃ uppāditaṃ nāma hoti.
而当证阿拉汉果之时，即称此法轮已起动。诸佛以遍满天下无上功德之阿拉汉果为所欲故，故其時称为法轮起动。
Kadā pavatteti nāma? Bodhimaṇḍe sattasattāhaṃ vītināmetvā isipatane migadāye aññākoṇḍaññattheraṃ kāyasakkhiṃ katvā dhammacakkappavattanasuttantaṃ desento dhammacakkaṃ pavatteti nāma.
何时称“推转”呢？于菩提场所七七日后，至仙人堕处鹿野苑，作身证时，面见阿难长老，亲证觉王开示初转法轮经，称为法轮推转。
Yadā pana aññākoṇḍaññattherena dasabalassa desanāñāṇānubhāvanibbattaṃ savanaṃ labhitvā sabbapaṭhamaṃ dhammo adhigato, tato paṭṭhāya dhammacakkaṃ pavattitaṃ nāma hotīti veditabbaṃ. Dhammacakkanti cetaṃ desanāñāṇassapi nāmaṃ paṭivedhañāṇassapi. Tesu desanāñāṇaṃ lokiyaṃ, paṭivedhañāṇaṃ lokuttaraṃ. Kassa desanāpaṭivedhañāṇanti? Na aññassa kassaci, sammāsambuddhasseva desanāñāṇañca paṭivedhañāṇañcāti veditabbaṃ.
又何时称法轮推转呢？于鹿野苑，由阿难长老亲闻十方天王之说法，获得诸种殊胜之得道证量，则此法轮可称为已推转。所谓法轮者，即是说法之智慧，及觉悟之智也。此二者智慧中，说法智慧为平凡世间，觉悟智慧为超越世间。谁有此二种智慧？非他，唯正觉世尊才具此说法智慧与觉悟智慧。
Sammadevāti hetunā nayena kāraṇeneva. Anuppavattetīti yathā purato gacchantassa pacchato gacchanto taṃ anugacchati nāma, evaṃ paṭhamataraṃ satthārā pavattitaṃ thero anuppavatteti nāma. Kathaṃ? Satthā hi ‘‘cattārome, bhikkhave, satipaṭṭhānā. Katame cattāro’’ti kathento dhammacakkaṃ pavatteti nāma, dhammasenāpati sāriputtattheropi ‘‘cattārome, āvuso, satipaṭṭhānā’’ti kathento dhammacakkaṃ anuppavatteti nāma. Sammappadhānādīsupi eseva nayo. Na kevalañca bodhipakkhiyadhammesu, ‘‘cattārimāni, bhikkhave, ariyasaccāni. Cattārome, bhikkhave, ariyavaṃsā’’tiādīsupi ayaṃ nayo netabbova. Evaṃ sammāsambuddho dhammacakkaṃ pavatteti nāma, thero dasabalena pavattitaṃ dhammacakkaṃ anuppavatteti nāma.
所谓正法相续，乃因缘、引导之故。譬如前行者前进，后行者随之而行，此即称为未断相续。于佛陀初转法轮时，长老之教法称为未断相续。何以故？世尊说曰：『比库们，四念处。何四？』如是破题而转法轮；而法军领袖长老沙利子亦复以『四念处，善友』而言，继世尊而转法轮，此亦名为未断相续。于正勤等诸法中亦同理。非独于菩提具足法门、诸觉支、四圣谛、圣族谱等法，此理不可忽略。正觉者如是转法轮，初转法轮者虽由十力所成，然此长老仍称为未断相续法轮。
Evaṃ dhammacakkaṃ anuppavattentena pana therena dhammo desitopi pakāsitopi satthārāva desito pakāsito hoti. Yo hi koci bhikkhu vā bhikkhunī vā upāsako vā upāsikā vā devo vā sakko vā māro vā brahmā vā dhammaṃ desetu pakāsetu, sabbo so satthārā desito pakāsitova nāma hoti, sesajano pana lekhahārakapakkhe ṭhitova nāma hoti. Kathaṃ? Yathā hi raññā dinnaṃ paṇṇaṃ vācetvā yaṃ yaṃ kammaṃ karonti, taṃ taṃ kammaṃ yena kenaci katampi kāritampi raññā kāritanteva vuccati. Mahārājā viya hi sammāsambuddho. Rājapaṇṇaṃ viya tepiṭakaṃ buddhavacanaṃ. Paṇṇadānaṃ viya tepiṭake nayamukhadānaṃ paṇṇaṃ vācetvā taṃtaṃkammānaṃ karaṇaṃ viya catunnaṃ parisānaṃ attano balena buddhavacanaṃ uggaṇhitvā paresaṃ desanā pakāsanā. Tattha yathā paṇṇaṃ vācetvā yena kenaci katampi kāritampi taṃ kammaṃ raññā kāritameva hoti, evameva yena kenaci desitopi pakāsitopi dhammo satthārā desito pakāsitova nāma hotīti veditabbo. Sesaṃ sabbattha uttānatthamevāti.
如是由未断法轮转动，虽经长老宣说与揭示，教法即称为由世尊所宣说、所揭示。若有比库、比库尼、居士、天人、天帝、魔王、梵天等宣说或揭示此法，凡此皆被称为由世尊所宣说、所揭示，而非独人。余众则喻如立于书写台旁者，非为作者传法者。何以故？如国王赐予金币，谁行其事，即谓谁为赐金之人。同理，正觉大王、十力具足者，乃三藏佛语为王赐金币。由此金币喻三藏法轮，四众诸僧由自己力量举持佛语，为人宣说弘扬。正如以金币赐予，谁用之所行皆为王赐，法亦如是，谁宣说揭示皆由世尊所宣说揭示，须明知此理。其余诸事，皆为利益他人而生。
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