11. Adhammavaggo · 11. 非法品复注
13. Ekapuggalavaggavaṇṇanā十三、一人品注释。
§170
170.Ekapuggalassāti ekapuggalavaggassa. Tenāha – ‘‘paṭhame’’ti. Ekoti gaṇanaparicchedo, tato eva dutiyādipaṭikkhepattho. Padhānāsahāyatthopi ekasaddo hotīti tannivattanatthaṃ ‘‘gaṇanaparicchedo’’ti āha. Sammutiyā desanā sammutidesanā. Paramatthassa desanā paramatthadesanā. Tatthāti sammutiparamatthadesanāsu, na sammutiparamatthesu. Tenāha – ‘‘evarūpā sammutidesanā, evarūpā paramatthadesanā’’ti. Tatridaṃ sammutiparamatthānaṃ lakkhaṇaṃ – yasmiṃ bhinne, buddhiyā vā avayavavinibbhoge kate na taṃsamaññā, sā ghaṭapaṭādippabhedā sammuti, tabbipariyāyena paramatthā. Na hi kakkhaḷaphusanādisabhāve so nayo labbhati. Tattha rūpādidhammasamūhaṃ santānavasena pavattamānaṃ upādāya puggalavohāroti puggaloti sammutidesanā. Sesapadesupi eseva nayo. Uppādavayavanto sabhāvadhammā na niccāti aniccāti āha – ‘‘aniccanti paramatthadesanā’’ti. Esa nayo sesapadesupi. Nanu khandhadesanāpi sammutidesanāva. Rāsaṭṭho vā hi khandhaṭṭho koṭṭhāsaṭṭho vāti? Saccametaṃ, ayaṃ pana khandhasamaññā phassādīsu pavattatajjāpaññatti viya paramatthasannissayā tassa āsannatarā, puggalasamaññādayo viya na dūreti paramatthasaṅgahā vuttā. Khandhasīsena vā tadupādānasabhāvadhammā eva gahitā. Nanu ca sabhāvadhammā sabbepi sammutimukheneva desanaṃ ārohanti, na samukhenāti sabbāpi desanā sammutidesanāva siyāti? Nayidamevaṃ, desetabbadhammavibhāgena desanāvibhāgassa adhippetattā. Na hi saddo kenaci pavattinimittena vinā atthaṃ pakāsetīti.
「ekapuggalassa」者，为「ekapuggalavagga」章节之义。此中说「paṭhame」即「第一」。此「eka」为计数章节，次第解释为「第二」等。复以「单声」者指代计数章节，表明其返归本义，故说「计数章节」。所谓「sammuti」为约定所说，「paramattha」为究竟义。此「tathā」指约定与究竟之区别所在。然后说「此种约定义与究竟义是如何」：其约定义为当中所分别，若以智慧分解诸法，乃不同视之，即是感器等区别的约定义，而以其涵摄之究竟义，则是实法义。不能以粗浅之表面相混其理。汝观此处色等法之聚合，如流转因缘生起之有为，由此执着谓「个人」之约定语义，即是「个人」之约定义。余言亦然。凡有生灭之法，性质法非常非我，称为「无常」之究竟义。此理亦用同法，见于余句。且问色蕴等于约定义否？确然，此色蕴约定义实于触等缘起之概念最为接近，其约定义涵盖「个人」等词义不远离究竟义摄受。所以以蕴集性法涵摄执着，其所显示之约定义即为个人概念之功能，但就所说法之区域区分各别存在。否则语义不能无凭借而现起。
Sammutivasenadesanaṃ sutvāti ‘‘idhekacco puggalo attantapo hoti attaparitāpānuyogamanuyutto’’tiādinā (pu. pa. 174) sammutimukhena pavattitadesanaṃ sutamayañāṇuppādavasena sutvā. Atthaṃ paṭivijjhitvāti tadanusārena catusaccasaṅkhātaṃ atthaṃ saha vipassanāya maggapaññāya paṭivijjhitvā. Mohaṃ pahāyāti tadekaṭṭhakilesehi saddhiṃ anavasesaṃ mohaṃ pajahitvā. Visesanti aggaphalanibbānasaṅkhātaṃ visesaṃ. Tesanti tādisānaṃ veneyyānaṃ. Paramatthavasenāti ‘‘pañcimāni, bhikkhave, indriyānī’’tiādinā (saṃ. ni. 5.471-476 ādayo) paramatthadhammavasena. Sesaṃ anantaranaye vuttasadisameva.
所谓依约定法诠释，意谓『此处某人极为自恃逆反苦难及相应烦恼从』诸语（见《增支部》174页）为约定义所运转之教诲，以听闻为因，生起知见，故得听闻之果。依此理解，即通达四圣谛包含之义，并以观慧见道通达。所谓除蒙蔽，谓与特定烦恼相应而生起之无明之任断割绝。谓之特殊，即为称作灭果之特殊。谓之众生，即指取五根依止之正法故所成之究竟法义。余语亦如是理。所谓究竟义，即称为「五根」等法之究竟法义。《增支部》5.471-476等经典开示，此义紧随前述义理，别无他异。
Tatrāti tassaṃ sammutivasena paramatthavasena ca desanāyaṃ. Desabhāsākusaloti nānādesabhāsāsu kusalo. Tiṇṇaṃ vedānanti nidassanamattaṃ, tiṇṇaṃ vedānaṃ sippuggahaṇaṭṭhānānampīti adhippāyo. Teneva sippuggahaṇaṃ parato vakkhati. Sippāni vā vijjāṭṭhānabhāvena vedantogadhāni katvā ‘‘tiṇṇaṃ vedāna’’nti vuttaṃ. Kathetabbabhāvena ṭhitāni, na katthaci sannicitabhāvenāti vedānampi kathetabbabhāveneva ṭhānaṃ dīpento ‘‘guhā tīṇi nihitā na gayhantī’’tiādimicchāvādaṃ paṭikkhipati. Nānāvidhā desabhāsā etesanti nānādesabhāsā.
此中为约定法与究竟法之教学。所谓语言善巧，谓善于多种语境中变换之能力。三种根触，指三类感官之主要触点，此为示例，仅说三种根触集合之总称，这是区分三种根触统摄门类之说。以此为统摄之义加以表述。所谓技能，谓凭借五根触处遍知三种根触。若以教义立论，则因之而称为「三种根触」。若以说明之目的则讲述，应当明确否则陷入错谬。多种语言用法即为多种言语变化之道理。
Paramo uttamo attho paramattho, dhammānaṃ yathābhūtasabhāvo. Lokasaṅketamattasiddhā sammuti. Yadi evaṃ kathaṃ sammutikathāya saccatāti āha – ‘‘lokasammutikāraṇā’’ti, lokasamaññaṃ nissāya pavattanatoti attho. Lokasamaññā hi abhinivesena viññeyyā, nāññāpanā ekaccassa sutassa sāvanā viya na musā anatidhāvitabbato tassā. Tenāha bhagavā – ‘‘janapadaniruttiṃ nābhiniveseyya, samaññaṃ nātidhāvaye’’ti. Dhammānanti sabhāvadhammānaṃ. Bhūtakāraṇāti yathābhūtakāraṇā yathābhūtaṃ nissāya pavattanato. Sammutiṃ voharantassāti ‘‘puggalo, satto’’tiādinā lokasamaññaṃ kathentassa.
究竟义为最高最高义，乃法真实自性。世间大众所共识之约定。若问如何以约定法作真理之说，有云「世间约定之因由」。指由世间大众普遍共识所发。世间共识被锁定于执着，非一部经典所能改变，故世尊制戒云「勿执城乡名，不执共识名」。所谓法者俱指真实法性。所说生成因由正是依真理法性而起。理解“流转约定”谓以「个人、众生」等世俗共识义之通用说明。
Hirottappadīpanatthanti lokapālanakicce hirottappadhamme kiccato pakāsetuṃ. Tesañhi kiccaṃ sattasantāne eva pākaṭaṃ hotīti puggalādhiṭṭhānāya kathāya taṃ vattabbaṃ. Esa nayo sesesupi. Yasmiñhi cittuppāde kammaṃ uppannaṃ, taṃsantāne eva tassa phalassa uppatti kammassakatā. Evañhi kataviññāṇanāso akatāgamo ca natthīti sā puggalādhiṭṭhānāya eva desanāya dīpetabbā. Tehi sattehi kātabbapuññakiriyā paccattapurisakāro. Sopi santānavasena niṭṭhapetabbato puggalādhiṭṭhānāya eva kathāya dīpetabbo. Ānantariyadīpanatthanti cutianantaraṃ phalaṃ anantaraṃ nāma, tasmiṃ anantare niyuttāni taṃnibbattanena anantarakaraṇasīlāni, anantarakaraṇapayojanāni vāti ānantariyāni, mātughātādīni, tesaṃ dīpanatthaṃ. Tānipi hi santānavasena niṭṭhapetabbato ‘‘mātaraṃ jīvitā voropetī’’tiādinā (paṭṭhā. 1.1.423) puggalādhiṭṭhānāya eva kathāya dīpetabbāni, tathā ‘‘so mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatī’’tiādinā (dī. ni. 1.556; 3.308; ma. ni. 1.77; 2.309; 3.230; vibha. 642-643) ‘‘so anekavihitaṃ pubbenivāsaṃ anussarati ekampi jāti’’ntiādinā (dī. ni. 1.244-245; ma. ni. 1.148, 384, 431; pārā. 12), ‘‘atthi dakkhiṇā dāyakato visujjhati, no paṭiggāhakato’’tiādinā (ma. ni. 3.381) ca pavattā brahmavihārapubbenivāsadakkhiṇāvisuddhikathā puggalādhiṭṭhānā eva katvā dīpetabbā sattasantānavisayattā. ‘‘Aṭṭha purisapuggalā (saṃ. ni. 1.249) na samayavimutto puggalo’’tiādinā (pu. pa. 2) ca paramatthakathaṃ kathentopi lokasammutiyā appahānatthaṃ puggalakathaṃ katheti. Etena vuttāvasesāya kathāya puggalādhiṭṭhānabhāve payojanaṃ sāmaññavasena saṅgahitanti daṭṭhabbaṃ. Kāmañcetaṃ sabbaṃ apariññātavatthukānaṃ vasena vuttaṃ, pariññātavatthukānampi pana evaṃ desanā sukhāvahā hoti.
所谓生起遮恶意，乃守护世间之事。此责仅及有情众生，故针对「个人存在」而言。此当阐明于众生诸蕴于共生中生起涵摄业之义。若不说明此理，则业果不显，犹如无法造作及不受生之说故。故须启发众生于「个人存在」之说。即此责乃教诲众生个人存在之必要戒启。连结此义，则成住转变的说明，业果虽现需有方便法施说。生殊前后相因果，谓此因果不断转变状态，业果速现，具此果报理证。古为了明示因果即时趣入状，举母杀等相续例证。以上阐明，生起遮恶意在法理上即针对个人存在观点加以解释。世间俗议连结究竟理说彼，故而释说个人存在之因缘法义愈加重要。以此观之可见整体涵义，显现对相续法理之深刻对待。
Ekapuggaloti visiṭṭhasamācārāpassayavirahito ekapuggalo. Buddhānañhi sīlādiguṇena sadevake loke visiṭṭho nāma koci natthi, tathā sadisopi samānakāle. Tenāha – ‘‘na imasmiṃ loke parasmiṃ vā pana buddhena seṭṭho sadiso ca vijjatī’’ti (vi. va. 1047; kathā. 799), tasmā sadisopi koci natthi. Hīnopi apassayabhūto nattheva. Tena vuttaṃ – ‘‘visiṭṭhasamācārāpassayavirahito ekapuggalo’’ti. Ye ca sīlādiguṇehi natthi etesaṃ samāti asamā, purimakā sammāsambuddhā. Tehi samo majjhe bhinnasuvaṇṇanekkhaṃ viya nibbisiṭṭhoti asamasamaṭṭhenapi ekapuggalo aññassa tādisassa abhāvā. Tena vuttaṃ – ‘‘asadisaṭṭhenā’’tiādi.
所谓唯一个体，谓与他异，远隔恶习恶行。诸佛以其清净品德于弟子及世间广大公认殊胜，凡有世俗同类则自为不及。是故称谓“举世无双”。同时肯定无厌恶恶行之类者为劣。故言“一无所伴之异无双者”。凡无品德者是弱者无尊者。是以曾言“一无所比对者”。此说明过去诸正觉以此殊胜德善示现众生。彼此如于珠玉金银中之优劣无比。如是说明这某一独特个体无他可比。
Sattaloko adhippeto sattanikāye uppajjanato. Manussaloke eva uppajjati devabrahmalokānaṃ buddhānaṃ uppattiyā anokāsabhāvato. Kāmadevaloke tāva nuppajjati brahmacariyavāsassa aṭṭhānabhāvato tathā anacchariyabhāvato. Acchariyadhammā hi buddhā bhagavanto. Tesaṃ sā acchariyadhammatā devattabhāve ṭhitānaṃ loke na pākaṭā hoti yathā manussabhūtānaṃ. Devabhūte hi sammāsambuddhe dissamānaṃ buddhānubhāvaṃ devānubhāvatova loke dahati, na buddhānubhāvato. Tathā sati ‘‘ayaṃ sammāsambuddho’’ti nādhimuccati na sampasīdati, issarakuttaggāhaṃ na vissajjeti, devattabhāvassa ca cirakālāvaṭṭhānato ekaccasassatavādato na parimuccati. Brahmaloke nuppajjatīti etthāpi eseva nayo. Sattānaṃ tādisaggāhavinimocanatthañhi buddhā bhagavanto manussasugatiyaṃyeva uppajjanti, na devasugatiyaṃ. Yasmā imaṃ cakkavāḷaṃ majjhe katvā iminā saddhiṃ cakkavāḷānaṃ dasasahassasseva jātikkhettabhāvo dīpito ito aññassa buddhānaṃ uppattiṭṭhānassa tepiṭake buddhavacane āgataṭṭhānassa abhāvato. Tasmā vuttaṃ – ‘‘imasmiṃyeva cakkavāḷe uppajjatī’’ti.
众生因归属七界之中各众类而生起。诸天与梵天之境，唯在人间界生起佛陀，因如来之独特本性所致。欲天界则未必生起修行梵行七支具足之众，亦无神异之作用。神异法者，实为佛陀所具。因其神异法而处于天界者，其教法妙果在人间界中不显现。如天界之众，虽见正觉佛陀，实为佛陀之教果而感应，非佛陀身本身能照耀世间。然其念佛“此即正觉佛”时，尚未溢发满足，未断除欲根束缚，从天界长久现处，有些说长达百世，故未得解脱。梵天界不生起佛陀，理由亦同。佛陀为众生解脱之所，唯在人间善趣生起，非天界善趣。盖诸世以此轮回中心，现有十万天下等城邑为生起佛陀之生地。由无佛教法所在，诸佛生起处皆于此地无有賾深故。是故经中言“佛陀唯生于此轮回中也”。
Idha uppajjantopi kasmā jambudīpe eva uppajjati, na sesadīpesūti? Keci tāva āhu – ‘‘yasmā pathaviyā nābhibhūtā buddhabhāvasahā acalaṭṭhānabhūtā bodhimaṇḍabhūmi jambudīpe eva , tasmā jambudīpe eva uppajjatī’’ti. Eteneva ‘‘tattha majjhimadese eva uppajjatī’’ti etampi saṃvaṇṇitanti daṭṭhabbaṃ tathā itaresampi avijahitaṭṭhānānaṃ tattheva labbhanato. Yasmā purimabuddhānaṃ mahābodhisattānaṃ paccekabuddhānañca nibbattiyā sāvakabodhisattānaṃ sāvakabodhiyā abhinīhāro sāvakapāramiyā sambharaṇaparipācanañca buddhakkhettabhūte imasmiṃyeva cakkavāḷe jambudīpe eva ijjhati, na aññattha. Veneyyajanavinayanattho ca buddhuppādo, tasmā aggasāvakamahāsāvakādiveneyyavisesāpekkhāya imasmiṃ jambudīpe eva buddhā nibbattanti, na sesadīpesu. Ayañca nayo sabbabuddhānaṃ āciṇṇasamāciṇṇoti tesaṃ uttamapurisānaṃ tattheva uppatti sampatticakkānaṃ viya aññamaññūpanissayatāya daṭṭhabbā. Tena vuttaṃ – aṭṭhakathāyaṃ ‘‘tīsu dīpesu buddhā na nibbattanti, jambudīpe eva nibbattantīti dīpaṃ passī’’ti (dī. ni. aṭṭha. 2.17; bu. vaṃ. aṭṭha. 27 avidūrenidānakathā).
既然生起，为何唯于赭珠地(即人界)生，不在其余诸大陆乎？有人云，“因无佛法境地不可得，觉境坚如大地，所依不易且在赭珠地故，佛陀唯生于赭珠地。”此即“生于中心地”之说，亦是说法。且当观察，其余大陆无觉场根基，故不能生佛。因早先佛陀与大菩萨、独觉佛等皆于此轮回中心地赭珠地发起修行，众多弟子菩萨、诸善法具足皆于此地成就，故大觉者亦于此地生，非他处。依其教众之所依，故骨干弟子皆于此赭珠地而成佛，非诸余处。此说可见诸佛同出于此，无高下异，此为圣贤之所常兴之地，似诸如佛之发祥地。故论书中说“佛陀唯生于三界三洲不其中二洲”，“唯生于赭珠地”等语，义在此。
Ubhayampidaṃ vippakatavacanameva uppādakiriyāya vattamānakālikattā. Uppajjamānoti vā uppajjituṃ samattho. Sattiattho cāyaṃ māna-saddo. Yāvatā hi sāmatthiyena mahābodhisattānaṃ carimabhave uppatti icchitabbā, tatthakena bodhisambhārasambhūtena paripuṇṇena samannāgatoti attho. Bhedoti viseso. Tameva hi tividhaṃ visesaṃ dassetuṃ – ‘‘esa hī’’tiādi vuttaṃ. Aṭṭhaṅgasamannāgatassa mahābhinīhārassa siddhakālato paṭṭhāya mahābodhisatto buddhabhāvāya niyatabhāvappattatāya bodhisambhārapaṭipadaṃ paṭipajjamāno yathāvuttasāmatthiyayogena uppajjamāno nāmāti attho uppādassa ekantikattā. Pariyesantoti vicinanto. Paripakkagate ñāṇeti iminā tato pubbe ñāṇassa aparipakkatāya eva laddhāvasarāya kammapilotiyā vasena bodhisatto tathā mahāpadhānaṃ padahīti dasseti. Arahattaphalakkhaṇe uppanno nāma ‘‘uppanno hotī’’ti vattabbattā. Āgatova nāma hetusampadāya sammadeva nipphannattā.
此处“生起”语系对生成做法事件之说明。生起即指发起成就。词义为“生起”。意指大菩萨终生所愿成就生起，具足修行福德亦圆满，故名为生起。生起有差别，此处以三种详细差别为引证：“是彼之生起”，以表明出世真实的佛陀生起。修行如八正道成就的大菩萨，遵照根本轨迹，一步步以正当智慧成就，不偏离正道，稳固而有序地生起佛果。生起即是探究、审视。发觉智识臻成熟，是其过程。所谓成熟，非彼以往所获智慧之未成熟，乃至时机成熟也，依过去业力依赖，虽然大菩萨仍在热忱勤奋修行中，亦如是说。于阿拉汉果显现时说“显现为已生起”，意为真正生起。所谓来，是因缘俱足，适时而生。
Hitatthāyāti lokiyalokuttarassa hitassa siddhiyā. Sukhatthāyāti etthāpi eseva nayo. Tassāti tassa sattalokassa. So panāyaṃ sattaloko yena anukkamena dhammābhisamayaṃ pāpuṇi, taṃ teneva anukkamena dassento ‘‘mahābodhimaṇḍe’’tiādimāha. Yāvajjadivasāti ettha ajja-saddena sāsanassa avaṭṭhānakālaṃ vadati. Devamanussānanti ukkaṭṭhaniddesoti dassetuṃ – ‘‘na kevala’’ntiādi vuttaṃ. Etesampīti nāgasupaṇṇādīnampi.
“利益善事”意指导向世间与出世间两利之成就。此地“彼为七界”，即佛所教之界，依此界诸法亲证得成故，示之于大菩萨曰“于大觉地”等。所谓“若干天数”者，指佛法存在之时间长短。谓“非唯人也”者，即含有天人非独人。谓“及诸天”，含意等。
Ayaṃ pucchāti iminā ‘‘katamo’’ti padassa sāmaññato pucchābhāvo dassito, na visesatoti tassa pucchāvisesabhāvañāpanatthaṃ mahāniddese (mahāni. 150) āgatā sabbāpi pucchā atthuddhāranayena dasseti ‘‘pucchā ca nāmesā’’tiādinā. Adiṭṭhaṃ jotīyati etāyāti adiṭṭhajotanā. Diṭṭhaṃ saṃsandīyati etāyāti diṭṭhasaṃsandanā. Saṃsandanañca sākacchāvasena vinicchayakaraṇaṃ. Vimatiṃ chindati etāyāti vimaticchedanā. Anumatiyā pucchā anumatipucchā. ‘‘Taṃ kiṃ maññatha, bhikkhave’’tiādi pucchāya ‘‘kā tumhākaṃ anumatī’’ti anumati pucchitā hoti. Kathetukamyatāpucchāti kathetukamyatāya pucchā. Lakkhaṇanti ñātuṃ icchito yo koci sabhāvo. Aññātanti yena kenaci ñāṇena aññātabhāvamāha. Adiṭṭhanti dassanabhūtena ñāṇena paccakkhaṃ viya adiṭṭhataṃ. Atulitanti ‘‘ettakaṃ eta’’nti tulābhūtena atulitataṃ. Atīritanti tīraṇabhūtena akatañāṇakiriyāsamāpanataṃ. Avibhūtanti ñāṇassa apākaṭabhāvaṃ. Avibhāvitanti ñāṇena apākaṭakatabhāvaṃ.
此处探讨“何谓问”的普遍说法，即普通问法并非特殊求问。引为例证大义：一切真正问皆有明确目的，普遍无差别。问者是为了声明问意，非单为语言之用。清晰明白之光明，谓“见”；见说话交互或辨析，谓“会”；疑惑毁断谓“断疑”；同意为准许，谓“许”；诸问中或探主题，谓“求解”；以知为本质谓“所知”；不知谓“未知”；明白为见之本质谓“显现”；不可相等谓“不可等量”；超越谓“超越”；不显现谓“未显现”亦称“不显”；未表明谓“未明白”。
Yehi guṇavisesehi nimittabhūtehi bhagavati ‘‘tathāgato’’ti ayaṃ samaññā pavattā, taṃdassanatthaṃ ‘‘aṭṭhahi kāraṇehi bhagavā tathāgato’’tiādi vuttaṃ. Guṇavisesanemittikāneva hi bhagavato sabbāni nāmāni. Yathāha –
佛号“如来”，乃因具有八种功德所宣名。 佛之八功德如所记。此说明佛号所依功德及意涵之详述。
‘‘Asaṅkhyeyyāni nāmāni, saguṇena mahesino;
《无量无边之名，皆为有德伟大者所具；
Guṇena nāmamuddheyyaṃ, api nāmasahassato’’ti. (dha. sa. aṭṭha. 1313; udā. aṭṭha. 53; paṭi. ma. aṭṭha. 1.1.76);
以品德为名，乃至千名乃至万名》。（《法句经集注》八卷一三一三；《优昙钵经注》八卷五三；《巴底摩注》一卷一之一七六）
Tathā āgatoti ettha ākāraniyamanavasena opammasampaṭipādanattho tathā-saddo. Sāmaññajotanāpi hi visese avatiṭṭhatīti. Paṭipadāgamanattho āgata-saddo, na ñāṇagamanattho ‘‘tathalakkhaṇaṃ āgato’’tiādīsu (dī. ni. aṭṭha. 1.7; ma. ni. aṭṭha. 1.12; saṃ. ni. aṭṭha. 2.3.78; a. ni. aṭṭha. 1.1.170; udā. aṭṭha. 18) viya, nāpi kāyagamanattho ‘‘āgato kho mahāsamaṇo, magadhānaṃ giribbaja’’ntiādīsu (mahāva. 63) viya. Tattha yadākāraniyamanavasena opammasampaṭipādanattho tathā-saddo, taṃkaruṇāpadhānattā mahākaruṇāmukhena purimabuddhānaṃ āgamanappaṭipadaṃ udāharaṇavasena sāmaññato dassento yaṃ-taṃ-saddānaṃ ekantasambandhabhāvato ‘‘yathā sabbaloka…pe… āgatā’’ti sādhāraṇato vatvā puna taṃ paṭipadaṃ mahāpadhānasuttādīsu (dī. ni. 2.1 ādayo) sambahulaniddesena supākaṭānaṃ āsannānañca vipassiādīnaṃ channaṃ sammāsambuddhānaṃ vasena nidassento ‘‘yathā vipassī bhagavā’’tiādimāha. Tattha yena abhinīhārenāti manussattaliṅgasampattihetusatthudassanapabbajjāabhiññādiguṇasampattiadhikāracchandānaṃ vasena aṭṭhaṅgasamannāgatena mahāpaṇidhānena. Sabbesañhi buddhānaṃ kāyappaṇidhānaṃ imināva abhinīhārena samijjhatīti. Evaṃ mahābhinīhāravisesena ‘‘tathāgato’’ti padassa atthaṃ dassetvā idāni pāramipūraṇavasena dassetuṃ – ‘‘yathā vipassī bhagavā…pe… kassapo bhagavā dānapāramiṃ pūretvā’’tiādimāha.
“如来”二字，此处用法并非指称其本体，而为一种属相比喻借指的表达。因其有普遍之义，故成为一种普通用语。与“圣道初扬”意义相近，故称为“如来”一词；而非指称“了达真智”的用法，如经集注、多部注释所示，亦非指具体形体来世间之意，如《大部经集》卷六三所言。此处“如来”作为形相方略的比喻用语，是慈悲为怀、具有伟大慈悲心的大昔佛（前佛）来临行迹的象征，强调言辞与其相关联的完整性。比如“诸世界以何如……皆如一体而来”，这种说法在一般意义上通行；重申佛的道迹如《大品般涅槃经》等经文所示，广泛描绘了迦毗罗卫佛、毗婆尸佛等众多具大慈悲之正觉佛的降临与行迹。这里“来臻”是指在世人成就意义上，具迹成就、修习八圣道品等，积备贤良品德与愿望，实现伟大宏愿。过去诸佛身体愿望之集成，即是最极致的具足，名为佛陀的身心成就。如佛的身体远离凡尘俗合，纯熟了八圣道，乃称之为大愿圆满。于诸佛形身之甚深示现，是以称为“如来”。故此处的“如来”意涵，乃指以伟大愿望与证悟为缘起，成就圣法身行的佛身愿力。如此尤显以大悲为本，示现诸佛身体道业的串联与完成。今以成就渡彼的圆满功德示现——如《大品经·大念处经》等表现佛陀无上殊胜的大德愿行。
Ettha ca suttantikānaṃ mahābodhippaṭipadāya kosallajananatthaṃ kā panetā pāramiyo, kenaṭṭhena pāramiyo, katividhā cetā, ko tāsaṃ kamo, kāni lakkhaṇarasapaccupaṭṭhānapadaṭṭhānāni, ko paccayo, ko saṃkileso, kiṃ vodānaṃ, ko paṭipakkho, kā paṭipatti, ko vibhāgo, ko saṅgaho, ko sampādanūpāyo, kittakena kālena sampādanaṃ, ko ānisaṃso, kiñcetāsaṃ phalanti pāramīsu ayaṃ vitthārakathā veditabbā. Sā panesā icchantena dīghāgamaṭīkāyaṃ (dī. ni. ṭī. 1.7) vuttanayeneva veditabbā, na idha dassitā. Yathāvuttāya paṭipadāya yathāvuttavibhāgānaṃ pāramīnaṃ pūritabhāvaṃ sandhāyāha – ‘‘samatiṃsa pāramiyo pūretvā’’ti.
此处论述诸经文当中大觉悟道之技巧、仁者所成诸度之功德—诸度成就如何界分，愿力如何，意念种类为何，功德本质为何，有何资粮，利益何物，如何修行，有何分支，整体整合为何，如何因缘俱足而得果报，经验积聚何种利益，何时获得成就，因缘如何，等等，都应细致了然。此为广博之解说，非本文详述。按其所述修道之路径与细节而言，诸度齐备成就，谓“完成三十五度”以成就彼岸。
Satipi mahāpariccāgānaṃ dānapāramibhāve pariccāgavisesabhāvadassanatthañceva sudukkarabhāvadassanatthañca mahāpariccāgehi visuṃ gahaṇaṃ. Tatoyeva ca aṅgapariccāgato visuṃ nayanapariccāgaggahaṇaṃ, pariccāgabhāvasāmaññepi dhanarajjapariccāgato puttadārapariccāgaggahaṇañca kataṃ. Gatapaccāgatikavattasaṅkhātāya pubbabhāgappaṭipadāya saddhiṃ abhiññāsamāpattinipphādanaṃ pubbayogo. Dānādīsuyeva sātisayappaṭipattinipphādanaṃ pubbacariyā, yā vā cariyāpiṭakasaṅgahitā. ‘‘Abhinīhāro pubbayogo, dānādippaṭipatti vā kāyavivekavasena ekacariyā vā pubbacariyā’’ti keci. Dānādīnañceva appicchatādīnañca saṃsāranibbānesu ādīnavānisaṃsānañca vibhāvanavasena sattānaṃ bodhittaye patiṭṭhāpanaparipācanavasena ca pavattā kathā dhammakkhānaṃ. Ñātīnaṃ atthacariyā ñātatthacariyā. Sāpi karuṇāyanavaseneva. Ādi-saddena lokatthacariyādayo saṅgaṇhāti. Kammassakatañāṇavasena anavajjakammāyatanasippāyatanavijjāṭṭhānaparicayavasena khandhāyatanādiparicayavasena lakkhaṇattayatīraṇavasena ca ñāṇacāro buddhicariyā. Sā pana atthato paññāpāramīyeva, ñāṇasambhāradassanatthaṃ visuṃ gahaṇaṃ. Koṭīti pariyanto, ukkaṃsoti attho. Cattāro satipaṭṭhāne bhāvetvāti sambandho. Tattha bhāvetvāti uppādetvā. Brūhetvāti vaḍḍhetvā. Satipaṭṭhānādiggahaṇena āgamanappaṭipadaṃ matthakaṃ pāpetvā dasseti. Vipassanāsahagatā eva vā satipaṭṭhānādayo daṭṭhabbā. Ettha ca ‘‘yena abhinīhārenā’’tiādinā āgamanappaṭipadāya ādiṃ dasseti, ‘‘dānapārami’’ntiādinā majjhaṃ, ‘‘cattāro satipaṭṭhāne’’tiādinā pariyosānanti veditabbaṃ.
又论及大布施的崇高之境，布施中显现放弃之特殊性质，及其难能可贵之处，指出在大布施中，以洁净与坚固的布施带来广大的利益。此乃先世诸佛所成之善行，令当世修行者得其相续成就。即以修持八正道等正法实现慧解脱者之体悟，布施等功德则导引至正定禅修信仰行为相经过的先行阶段。修布施等功德，令众生脱离轮回，获致宝贵安乐。以亲属利益行动得其果，体现出悲心深重之动机。始终以善良之本领、助益世界为旨意。修足明白业果之智，恪守戒律及分别智慧，掌握诸法本质，便有犹如佛陀般觉知之慧行。此处，所说慧行，乃指大智德积累的展现，非浅显之说。围绕四念处修习而生之因缘，正是诸佛所强调而体证之法门。所谓“修习”，是指禅定分支的产生；“宣说”，乃援长增益之意。依托念处之修炼，清晰体认行踪，正是佛法入门的基础修行。释义中，谓此“来行”指前果发起；布施作为中段；念处四项作为终结段。
Sampatijātoti muhuttajāto nikkhantamatto. Nikkhantamattañhi mahāsattaṃ paṭhamaṃ brahmāno suvaṇṇajālena paṭiggaṇhiṃsu, tesaṃ hatthato cattāro mahārājāno ajinappaveṇiyā, tesaṃ hatthato manussā dukūlacumbaṭakena paṭiggaṇhiṃsu, manussānaṃ hatthato muccitvā pathaviyaṃ patiṭṭhito. Yathāhātiādinā mahāpadānadesanāya vuttavacanaṃ nidasseti. Setamhi chatteti dibbasetacchatte. Anudhāriyamāneti dhāriyamāne. Ettha ca chattaggahaṇeneva khaggādīni pañca kakudhabhaṇḍāni vuttānevāti daṭṭhabbaṃ. Khaggatālavaṇṭamorahatthakavālabījaniuṇhīsapaṭṭāpi hi chattena saha tadā upaṭṭhitā ahesuṃ. Chattādīniyeva ca tadā paññāyiṃsu, na chattādiggāhakā. Sabbā ca disāti dasa disā, nayidaṃ sabbadisāvilokanaṃ sattapadavītihāruttarakālaṃ. Mahāsatto hi manussānaṃ hatthato muccitvā puratthimaṃ disaṃ olokesi, tattha devamanussā gandhamālādīhi pūjayamānā, ‘‘mahāpurisa, idha tumhehi sadisopi natthi, kuto uttaritaro’’ti āhaṃsu. Evaṃ catasso disā catasso anudisā heṭṭhā uparīti sabbā disā anuviloketvā sabbattha attanā sadisaṃ adisvā ‘‘ayaṃ uttarā disā’’ti sattapadavītihārena agamāsi. Āsabhinti uttamaṃ. Aggoti sabbapaṭhamo. Jeṭṭhoti seṭṭhoti ca tasseva vevacanaṃ. Ayamantimā jāti, natthi dāni punabbhavoti imasmiṃ attabhāve pattabbaṃ arahattaṃ byākāsi. ‘‘Anekesaṃ visesādhigamānaṃ pubbanimittabhāvenā’’ti saṃkhittena vuttamatthaṃ ‘‘yañhī’’tiādinā vitthārato dasseti. Tattha etthāti –
“成就”者，是指一瞬间之所生乃至消逝者。消逝之前，诸大存在以金光羽扇接纳，四大王者以坚固盾甲迎引，人类以俯伏迎接，于大地立定。正如《大足经》之说法所示——在净凉伞下，挥伞者就是接引众。伞之持握涵盖了有刺之剑、突尖之矛、巨象之牙、盾牌及营盖等护具，皆于伞中同时出现。伞裹盖中，包括剑刃、箭矢、象牙、东京长矛等护持物，共聚于伞之内。此乃十方诸天所在地。此地乃七层天际，万丈高悬。大存在，人类之上，面向东方观望；为诸天人以香花赞礼，谓曰：“伟人！在尔等之处，无此等者，吾等从何处得此至上？”于是东西南北上下八方尽皆注目环视，视自成一体，谓之“北方”，行七步移步而至。最为卓绝，称为“第一首领”。“最尊上者”亦即“至高”之谓。此为无生之大存在，已无再生，成就阿拉汉果。略说诸多殊胜已得之先因缘，即由“此处”详细说明“由此”之义。
‘‘Anekasākhañca sahassamaṇḍalaṃ,
「众多片片以及千重圆环，
Chattaṃ marū dhārayumantalikkhe;
撑持如坚硬风沙的伞盖，
Suvaṇṇadaṇḍā vītipatanti cāmarā,
黄金沙杖在中间竖立，伞盖布幔垂悬，
Na dissare cāmarachattagāhakā’’ti. (su. ni. 693) –
伞盖与担伞人影皆不可见。」（《增支部·尼迦经》693）——
Imissā gāthāya. Sabbaññutaññāṇameva sabbattha appaṭihatacāratāya anāvaraṇañāṇanti āha – ‘‘sabbaññutānāvaraṇañāṇapaṭilābhassā’’ti. Tathā ayaṃ bhagavāpi gato…pe… pubbanimittabhāvenāti etena abhijātiyaṃ dhammatāvasena uppajjanakavisesā sabbabodhisattānaṃ sādhāraṇāti dasseti. Pāramitānissandā hi teti.
本经偈文义谓：全知通达之智，于一切处无所障碍之行为，是为无碍知。此称「全知无碍识之得」，如是世尊亦曾至此……诸原相义者，以此而知诸菩萨之唯识本质及一切成就之共通法门。此即示诸菩萨依止彼岸波罗蜜多之理也。
Vikkamīti agamāsi. Marūti devā. Samāti vilokanasamatāya samā sadisiyo. Mahāpuriso hi yathā ekaṃ disaṃ vilokesi, evaṃ sesadisāpi, na katthaci vilokane vibandho tassa ahosīti. Samāti vā viloketuṃ yuttāti attho. Na hi tadā bodhisattassa virūpabībhacchavisamarūpāni viloketuṃ ayuttāni disāsu upaṭṭhahantīti.
《增支经》称「维卡米」者，指风神摩噜提。其意乃通览众方、对等视之。大人如同只视一方，任彼余方亦无所碍，故所谓通看、通视、通达无碍。于此，菩萨不当因形象恶露而障碍通观四方也。
‘‘Evaṃ tathā gato’’ti kāyagamanaṭṭhena gatasaddena tathāgatasaddaṃ niddisitvā idāni ñāṇagamanaṭṭhena taṃ dassetuṃ – ‘‘atha vā’’tiādimāha. Tattha nekkhammenāti alobhappadhānena kusalacittuppādena. Kusalā hi dhammā idha nekkhammaṃ, na pabbajjādayo. ‘‘Paṭhamajjhānenā’’ti ca vadanti. Pahāyāti pajahitvā. Gato adhigato, paṭipanno uttarivisesanti attho. Pahāyāti vā pahānahetu, pahānalakkhaṇaṃ vā. Hetulakkhaṇattho hi ayaṃ pahāyasaddo. Kāmacchandādippahānahetukañhi ‘‘gato’’ti ettha vuttaṃ gamanaṃ avabodho, paṭipatti eva vā kāmacchandādippahānena ca lakkhīyati. Esa nayo padāletvātiādīsupi. Abyāpādenāti mettāya. Ālokasaññāyāti vibhūtaṃ katvā manasikaraṇena upaṭṭhitaālokasañjānanena. Avikkhepenāti samādhinā. Dhammavavatthānenāti kusalādidhammānaṃ yāthāvanicchayena. ‘‘Sappaccayanāmarūpavavatthānenā’’tipi vadanti. Evaṃ kāmacchandādinīvaraṇappahānena ‘‘abhijjhaṃ loke pahāyā’’tiādinā (vibha. 508) vuttāya paṭhamajjhānassa pubbabhāgappaṭipadāya bhagavato tathāgatabhāvaṃ dassetvā idāni saha upāyena aṭṭhahi samāpattīhi aṭṭhārasahi ca mahāvipassanāhi taṃ dassetuṃ – ‘‘ñāṇenā’’tiādimāha. Nāmarūpapariggahakaṅkhāvitaraṇānañhi vibandhabhūtassa mohassa dūrīkaraṇena ñātapariññāyaṃ ṭhitassa aniccasaññādayo sijjhanti, tathā jhānasamāpattīsu abhiratinimittena pāmojjena tattha anabhiratiyā vinoditāya jhānādīnaṃ samadhigamoti samāpattivipassanānaṃ arativinodanaavijjāpadālanādiupāyo, uppaṭipāṭiniddeso pana nīvaraṇasabhāvāya avijjāya heṭṭhā nīvaraṇesupi saṅgahadassanatthanti daṭṭhabbo. Samāpattivihārappavesavibandhanena nīvaraṇāni kavāṭasadisānīti āha – ‘‘nīvaraṇakavāṭaṃ ugghāṭetvā’’ti.
“如是如来者”，谓以身行（身体的移动）为标志的“来”字，借以指称如来的声音；今则以智慧的动向显现之故，故说“或复云”等。此中所说的“出家”，是指由无贪之心生起善心地的行为，善法在此应解为“出离”，非单指出家学道。所谓“始禅”，即“初禅”，“放弃”者意为舍弃烦恼。“已行往得”，即已证得，已践行，指向极上殊胜。“放弃”或为放弃之因或放弃之相。因、相义即“放弃”之辞。由欲贪等邪盖之断除，“去”、“往”是此处所说，谓对贪欲等烦恼的断除，名为“去”，即离开。此路理智虽极微妙，然特别应察：“去”的含义涵盖“道路”的知见，及依此而成的行为，遂成为断除欲贪等烦恼的标识。此经验乃“脚步”之法。“无嗔恚”者，即以慈心待人。所谓“无边光觉”，是指具足殊胜光明随心所现之觉察。所谓“未散乱”，即以定力而持。有解理者即以善法具足之因果真实分别说明。谓经三聚名色解说（即五阴聚也）之理。依此以欲贪等烦恼断除，谓“放弃贪欲”等语，乃佛陀示现初禅之般若境界。今又随其方便，现八种收定（收熏七禅定外加一）且十八种大观禅定，起示智慧动向，故曰“以智慧”等。此处谓对一切色法内识执着烦恼执去，以知见通达观慧，断除色法无常等分别妄见之习染（无明），令生灭平息。在阿毗达摩禅定得入中亦有此理，此等入定以欢喜为缘，以断除趣涅槃之嗔烦恼，名为“入定解遣”。愈深照诸烦恼之习见，愈能破无明，故得入定解遣。此为防止烦恼缠缚之妙法，故称“门槛烦恼”本处即是讲解此门槛烦恼之含义。谓因入定行为而断诸烦恼者，名为“入定”之义；由此法开启烦恼之门。
‘‘Rattiṃ vitakketvā vicāretvā divā kammante payojetī’’ti (ma. ni. 1.251) vuttaṭṭhāne vitakkavicārā dhūmāyanā adhippetāti āha – ‘‘vitakkavicāradhūma’’nti. Kiñcāpi paṭhamajjhānūpacāreyeva dukkhaṃ, catutthajjhānopacāreyeva ca sukhaṃ pahīyati, atisayappahānaṃ pana sandhāyāha – ‘‘catutthajjhānena sukhadukkhaṃ pahāyā’’ti. Rūpasaññāti saññāsīsena rūpāvacarajjhānāni ceva tadārammaṇāni ca vuttāni. Rūpāvacarajjhānampi hi ‘‘rūpa’’nti vuccati uttarapadalopena ‘‘rūpī rūpāni passatī’’tiādīsu (ma. ni. 2.248; 3.312; dha. sa. 248; paṭi. ma. 1.209). Tassa ārammaṇampi kasiṇarūpaṃ ‘‘rūpa’’nti vuccati purimapadalopena ‘‘bahiddhā rūpāni passati suvaṇṇadubbaṇṇānī’’tiādīsu (dī. ni. 2.173-174; ma. ni. 2.249; dha. sa. 244-245). Tasmā idha rūpe rūpajjhāne taṃsahagatasaññā rūpasaññāti evaṃ saññāsīsena rūpāvacarajjhānāni vuttāni. Rūpaṃ saññā assāti rūpasaññaṃ, rūpassa nāmanti vuttaṃ hoti. Evaṃ pathavīkasiṇādibhedassa tadārammaṇassa cetaṃ adhivacananti veditabbaṃ. Paṭighasaññāti cakkhādīnaṃ vatthūnaṃ rūpādīnaṃ ārammaṇānañca paṭighātena paṭihananena visayivisayasamodhāne samuppannā dvipañcaviññāṇasahagatā saññā paṭighasaññā. Nānattasaññāyoti nānatte gocare pavattā saññā, nānattā vā saññā nānattasaññā, aṭṭha kāmāvacarakusalasaññā, dvādasa akusalasaññā, ekādasa kāmāvacarakusalavipākasaññā, dve akusalavipākasaññā, ekādasa kāmāvacarakiriyasaññāti etāsaṃ catucattālīsasaññānametaṃ adhivacanaṃ. Etā hi yasmā rūpasaññādibhede nānatte nānāsabhāve gocare pavattanti, yasmā ca nānattā nānāsabhāvā aññamaññaṃ asadisā, tasmā ‘‘nānattasaññā’’ti vuccanti.
“断夜思虑，修习昼间勤作，答饮饮食”引文（Majjhima Nikāya 长部第一卷251页）所述处，谓思虑之烟雾缭绕，故称“思虑之烟”。或曰正如初禅入定最初即有此烦恼，至四禅入定虽断烦恼而得乐，故提示“以四禅断苦乐”之说。所谓“色受”，指感受色界乐受之意，色界三禅及四禅所有相续均得具足者。色界三禅及四禅，又称色禅，乃依色觉相而定。所谓“色觉”，意即“色者”，“色者”乃诸色外境，观者以眼等六根触之，故曰“色者”。色外所摄之物，即称为“色觉”，又如“在外观看诸色”等语所表达之意。故此论中，色禅掌握之色觉是色禅之境界。谓诸色禅意识所摄受者名“色受”，且又称“色受”者，即名色之相。如此由土地五金诸色不同品类造成之诸色为色禅之所执观之外境。所谓“触碍色识”，乃指眼根等六根接触种种色境，由此相续之分别意识因触碍而障蔽，所谓“触碍色识”。所谓“差别识”，即在不同境界流转之分别识，谓欲界有八种善执色识，十二种恶执色识，十一种善果色识，二种恶果色识及十一种善业果色识，共计四十八种分别执识。因诸色识异，故谓此名“差别识”。
Aniccassa, aniccanti vā anupassanā aniccānupassanā, tebhūmakadhammānaṃ aniccataṃ gahetvā pavattāya anupassanāyetaṃ nāmaṃ. Niccasaññanti saṅkhatadhamme ‘‘niccā sassatā’’ti pavattaṃ micchāsaññaṃ. Saññāsīsena diṭṭhicittānampi gahaṇaṃ daṭṭhabbaṃ. Esa nayo ito paresupi. Nibbidānupassanāyāti saṅkhāresu nibbijjanākārena pavattāya anupassanāya. Nandinti sappītikataṇhaṃ. Virāgānupassanāyāti saṅkhāresu virajjanākārena pavattāya anupassanāya. Nirodhānupassanāyāti saṅkhārānaṃ nirodhassa anupassanāya. ‘‘Te saṅkhārā nirujjhantiyeva, āyatiṃ samudayavasena na uppajjantī’’ti evaṃ vā anupassanā nirodhānupassanā. Tenevāha – ‘‘nirodhānupassanāya nirodheti, no samudetī’’ti. Muccitukamyatā hi ayaṃ balappattāti. Paṭinissajjanākārena pavattā anupassanā paṭinissaggānupassanā. Paṭisaṅkhā santiṭṭhanā hi ayaṃ. Ādānanti niccādivasena gahaṇaṃ. Santatisamūhakiccārammaṇānaṃ vasena ekattaggahaṇaṃ ghanasaññā. Āyūhanaṃ abhisaṅkharaṇaṃ. Avatthāvisesāpatti vipariṇāmo. Dhuvasaññanti thirabhāvaggahaṇaṃ. Nimittanti samūhādighanavasena sakiccaparicchedatāya ca saṅkhārānaṃ saviggahaggahaṇaṃ. Paṇidhinti rāgādipaṇidhiṃ. Sā panatthato taṇhāvasena saṅkhāresu nanditā. Abhinivesanti attānudiṭṭhiṃ.
对无常观之称谓，有称为“无常观察”者，即把三界诸法之无常性摄取于心而常观之故名。所谓常见者，是对有为法生灭不息持有断见，名为邪见。依妄执思想之执着而造见，谓此理应彻知。此理亦适用于他方。所谓厌倦观察者，是对行法生灭之生厌而进行观察者。所谓厌弃观察者，是对行法自净之净灭而进行观察者。又所谓灭观察者，是指行诸法灭尽之观察。谓“行法断尽，不由未来因缘复起”，此即灭观察者之观行。佛言“灭观察观断灭，非生起”，指此理。所谓欲脱离者，即有此实证力。谓以舍弃心为因行之观察，名为舍弃观察。所谓反观者，是指再三观照所舍心法，究竟实相者。所谓授受，是指以真诚心或专注心凝著诸因缘法，乃真密合摄受之意。所谓“密合执着”，指因相续众多缘法之起止，故心相续不乱，谓谓心力专注坚固。所谓注显，是观察诸相以至明彰彼理之用。所谓具有记号，为决断辨别诸相之方便。所谓“障碍”，是指无明遮蔽之障碍。故此次第辨为四观：色解说（色界有为）观察，依惯用观相缘起及厌弃观察，破除障碍。学人应察其义，如有轻慢及障碍者，必加斥正。佛告言：“破除障碍门而进入”，指此理。
Aniccadukkhādivasena sabbadhammatīraṇaṃ adhipaññādhammavipassanā. Sārādānābhinivesanti asāre sāraggahaṇavipallāsaṃ. Issarakuttādivasena loko samuppannoti abhiniveso sammohābhiniveso. Keci pana ‘‘ahosiṃ nu kho ahamatītamaddhānantiādinā pavattasaṃsayāpatti sammohābhiniveso’’ti vadanti. Saṅkhāresu leṇatāṇabhāvaggahaṇaṃ ālayābhiniveso. ‘‘Ālayaratā ālayasammuditā’’ti (dī. ni. 2.64; ma. ni. 1.281; 2.337; saṃ. ni. 1.172; mahāva. 7) vacanato ālayo taṇhā, sāyeva cakkhādīsu rūpādīsu ca abhinivesavasena pavattiyā ālayābhinivesoti keci. ‘‘Evaṃvidhā saṅkhārā paṭinissajjīyantī’’ti pavattaṃ ñāṇaṃ paṭisaṅkhānupassanā. Vaṭṭato vigatattā vivaṭṭaṃ, nibbānaṃ. Tattha ārammaṇakaraṇasaṅkhātena anupassanena pavattiyā vivaṭṭānupassanā, gotrabhū. Saṃyogābhinivesanti saṃyujjanavasena saṅkhāresu abhinivisanaṃ. Diṭṭhekaṭṭheti diṭṭhiyā sahajātekaṭṭhe pahānekaṭṭhe ca. Oḷāriketi uparimaggavajjhe kilese apekkhitvā vuttaṃ, aññathā dassanapahātabbāpi dutiyamaggavajjhehi oḷārikāti. Aṇusahagateti aṇubhūte. Idaṃ heṭṭhimamaggavajjhe apekkhitvā vuttaṃ. Sabbakileseti avasiṭṭhasabbakilese. Na hi paṭhamādimaggehipi pahīnā kilesā puna pahīyantīti.
以无常苦之观察为一切法渡彼之超越智慧观察。生住执着者，着于此生住执着之错误见所惑。欲爱欲著者，即以喜乐或爱著而执着。或释云说“我若实存于此时”者，是惑执之疑患。行法中有懈怠脆弱与执着心，名为地狱执着。谓贪执色界等色受分别为台座综合体，谓内聚生起统一承载。谓生死种种差别之变易及着着可变为常。所谓持续存在，即坚固之存在状态。所谓记号，是指诸行之属性标记，其特点为种子结集，各种种的合持。所谓发愿，谓贪欲等种种发心。此系贪爱以缘行法为悦。谓众生执着自我见。
Kakkhaḷattaṃ kathinabhāvo. Paggharaṇaṃ dravabhāvo. Lokiyavāyunā bhastāya viya yena taṃtaṃkalāpassa uddhumāyanaṃ, thaddhabhāvo vā, taṃ vitthambhanaṃ. Vijjamānepi kalāpantarabhūtānaṃ kalāpantarabhūtehi phuṭṭhabhāve taṃtaṃbhūtavivittatā rūpapariyanto ākāsoti yesaṃ yo paricchedo, tehi so asamphuṭṭhova, aññathā bhūtānaṃ paricchedabhāvo na siyā byāpitabhāvāpattito. Yasmiṃ kalāpe bhūtānaṃ paricchedo, tehi asamphuṭṭhabhāvo asamphuṭṭhalakkhaṇaṃ. Tenāha – bhagavā ākāsadhātuniddese (dha. sa. 637) ‘‘asamphuṭṭho catūhi mahābhūtehī’’ti.
坚硬严厉之性质。谓如风所袭击遇阻时扬起尘沙，或谓其瞬间之扬掀。谓极端坚毅或坚固，此为张扬状态。谓非消散粒子间之空隙之状态，谓环绕中间稳定之空间，名为虚空。若于此聚集中诸粒子以区段隔离，则此区段因隔离而非空隙状态，非虛散体。若此聚中间因隔离而有落化名为“虚空质”，谓此内部非散乱状态。佛云（法句经注637页）：“虚空界由四大组成，尚未散乱者。”
Virodhipaccayasannipāte visadisuppatti ruppanaṃ. Cetanāpadhānattā saṅkhārakkhandhadhammānaṃ cetanāvasenetaṃ vuttaṃ – ‘‘saṅkhārānaṃ abhisaṅkharaṇalakkhaṇa’’nti. Tathā hi suttantabhājanīye saṅkhārakkhandhavibhaṅge (vibha. 92) ‘‘cakkhusamphassajā cetanā’’tiādinā cetanāva vibhattā. Abhisaṅkharalakkhaṇā ca cetanā. Yathāha – ‘‘tattha katamo puññābhisaṅkhāro, kusalā cetanā kāmāvacarā’’tiādi. Pharaṇaṃ savipphārikatā. Assaddhiyeti assaddhiyahetu. Nimittatthe bhummaṃ. Esa nayo kosajjetiādīsu. Vūpasamalakkhaṇanti kāyacittapariḷāhūpasamalakkhaṇaṃ. Līnuddhaccarahite adhicitte pavattamāne paggahaniggahasampahaṃsanesu abyāvaṭatāya ajjhupekkhanaṃ paṭisaṅkhānaṃ pakkhapātupacchedato.
由于相对缘起错综复杂生显，故现象界及行蕴法等由意志所生之连续性。故谓“行法聚合形成”。正如经文长部（425页）所说：“因眼缘触起意志”，谓意志由此区分。所谓生起标记，即指意志作用。以根器沉重为依托。此易生疾病称缺乏信心。其所依乃为表象。此称为嗜病。所谓浊灭标记，谓身心疲乏困顿时生起之种种苦恼，令心不稳。此心堕下者，故称“疏忽”，乃上师戒律中所说依次修习区别，意指正见断患。
Musāvādādīnaṃ visaṃvādanādikiccatāya lūkhānaṃ apariggāhakānaṃ paṭipakkhabhāvato pariggāhakasabhāvā sammāvācā, siniddhabhāvato sampayuttadhamme sammāvācāpaccayasubhāsitānaṃ sotārañca puggalaṃ pariggaṇhātīti sā pariggahalakkhaṇā. Kāyikakiriyā kiñci kattabbaṃ samuṭṭhāpeti, sayañca samuṭṭhahanaṃ ghaṭanaṃ hotīti sammākammantasaṅkhātā viratīpi samuṭṭhānalakkhaṇā daṭṭhabbā, sampayuttadhammānaṃ vā ukkhipanaṃ samuṭṭhāpanaṃ kāyikakiriyāya bhārukkhipanaṃ viya. Jīvamānassa sattassa, sampayuttadhammānaṃ vā jīvitindriyapavattiyā, ājīvasseva vā suddhi vodānaṃ. ‘‘Saṅkhārā’’ti idha cetanā adhippetāti vuttaṃ – ‘‘saṅkhārānaṃ cetanālakkhaṇa’’nti. Namanaṃ ārammaṇābhimukhabhāvo. Āyatanaṃ pavattanaṃ. Āyatanavasena hi āyasaṅkhātānaṃ cittacetasikānaṃ pavatti. Taṇhāya hetulakkhaṇanti vaṭṭassa janakahetubhāvo, maggassa pana nibbānasampāpakattanti ayametesaṃ viseso.
由谤语等诸恶业而生起的污秽，指的是那些没有持戒守护、行为不正的恶人们。与之相反，守戒持戒者的言语是真正的善语，坚净无染且相应于正法，并且与善法相应的善语能引导人群，因此这即为守护的标志。身体行为任何应当作的均会促发相应之结果，睡眠亦是身体活动的发生过程之一，因此符合正业者的戒律心性亦表现为身心所起的活动。正如负重之举起，活动是与这些因缘相应的启发。生命存续之物，因顺应生命根本力自行转动，有如纯净的饮水流动。所谓“行”者，是指意念所主导的法门，故说“行即是意念的标志”。“尊敬”是由对象而起的专注之意向。“界”是指法的发生之处。以“界”为名，乃是指称有色等六根六境之心法的兴起。欲爱为轮回之因，是轮回之中之缘由；而道则为涅槃果位之达致者，故这是诸法之间的特异之处。
Tathalakkhaṇaṃ aviparītasabhāvo. Ekaraso aññamaññanātivattanaṃ anūnādhikabhāvo. Yuganaddhā samathavipassanāva. ‘‘Saddhāpaññā paggahāvikkhepā’’tipi vadanti. Khayoti kilesakkhayo maggo. Anuppādapariyosānatāya anuppādo phalaṃ. Passaddhi kilesavūpasamo. Chandassāti kattukāmatāchandassa. Mūlalakkhaṇaṃ patiṭṭhābhāvo. Samuṭṭhānalakkhaṇaṃ ārammaṇappaṭipādakatāya sampayuttadhammānaṃ uppattihetutā. Samodhānaṃ visayādisannipātena gahetabbākāro, yā saṅgatīti vuccati. Samaṃ, saha odahanti anena sampayuttadhammāti vā samodhānaṃ, phasso. Samosaranti sannipatanti etthāti samosaraṇaṃ. Vedanāya vinā appavattamānā sampayuttadhammā vedanānubhavananimittaṃ samosaṭā viya hontīti evaṃ vuttaṃ. Gopānasīnaṃ kūṭaṃ viya sampayuttānaṃ pāmokkhabhāvo pamukhalakkhaṇaṃ. Tato, tesaṃ vā sampayuttadhammānaṃ uttari padhānanti tatuttari. Paññuttarā hi kusalā dhammā. Vimuttiyāti phalassa. Tañhi sīlādiguṇasārassa paramukkaṃsabhāvena sāraṃ. Ayañca lakkhaṇavibhāgo chadhātupañcajhānaṅgādivasena taṃtaṃsuttapadānusārena porāṇaṭṭhakathāyaṃ āgatanayena ca katoti daṭṭhabbaṃ. Tathā hi pubbe vuttopi koci dhammo pariyāyantarappakāsanatthaṃ puna dassito, tato eva ca ‘‘chandamūlakā kusalā dhammā manasikārasamuṭṭhānā phassasamodhānā vedanāsamosaraṇā’’ti, ‘‘paññuttarā kusalā dhammā’’ti, ‘‘vimuttisāramidaṃ brahmacariya’’nti, ‘‘nibbānogadhañhi, āvuso, brahmacariyaṃ nibbānapariyosāna’’nti (saṃ. ni. 5.512) ca suttapadānaṃ vasena ‘‘chandassa mūlalakkhaṇa’’ntiādi vuttaṃ.
法的本质标志是不变之状态。是由一味而超越彼此过度分别的稍微高于中道之态。正如止与观的结合。所谓“信慧放下”之法。“灭”即烦恼无余之断灭即为道。无生无灭之稳固状态即为无生。安静是烦恼息灭的表现。欲望指执著于行为的渴望。根本标志即是无根之安稳状态。因缘际会之缘起，故诸法的生起，缘起于对象的观察。原因缘起之相，应于其缘故产生。聚合而成，所以称为聚合。共现，彼此呼应即为缘起。能集聚，互相呼应之义是聚合。没有触受则无缘起感。譬如遮盖聚合之楼台即显现欲断除者的危险征兆。继而，此聚合的法复有次第，次第乃至高级者。智慧所先行者即是善法。解脱者谓果报。从戒法等善根品类依次到达精髓的阶段是其核心。这就是标志的分类，根据五蕴、禅那等法按条文逐项诠释，此前古注释内所载亦同理。故亦当知如前所说，又有法为演说之变体，重复被揭示故称为“欲根善法，意念起聚和触受断除，感受共患成和”的说法，称为“增上善法”，亦称“解脱之要”，又称“出离生死之梵行”，末尾说“涅槃乃，善友啊，系于涅槃的梵行”。这是经典条文之依凭，且称“欲之根本标志”等说。
Tathadhammānāma cattāri ariyasaccāni aviparītasabhāvattā. Tathāni taṃsabhāvattā, avitathāni amusāsabhāvattā, anaññathāni aññākārarahitattā. Jātipaccayasambhūtasamudāgataṭṭhoti jātipaccayā sambhūtaṃ hutvā sahitassa attano paccayānurūpassa uddhaṃ uddhaṃ āgatabhāvo, anupavattatthoti attho. Atha vā sambhūtaṭṭho ca samudāgataṭṭho ca sambhūtasamudāgataṭṭho, na jātito jarāmaraṇaṃ na hoti, na ca jātiṃ vinā aññato hotīti jātipaccayasambhūtaṭṭho, itthañca jātito samudāgacchatīti jātipaccayasamudāgataṭṭho. Yā yā jāti yathā yathā paccayo hoti, tadanurūpaṃ pātubhāvoti attho. Avijjāya saṅkhārānaṃ paccayaṭṭhoti etthāpi na avijjā saṅkhārānaṃ paccayo na hoti, na ca avijjaṃ vinā saṅkhārā uppajjanti. Yā yā avijjā yesaṃ yesaṃ saṅkhārānaṃ yathā yathā paccayo hoti, ayaṃ avijjāya saṅkhārānaṃ paccayaṭṭho, paccayabhāvoti attho.
法性四谛因其本质之不变性，谓之真实法；是法真实而不虚假；没有差别，亦无不同，故无他相。所谓生起因缘是指出生之，依因缘而起，依着与己相应之大因高起而升腾，此即不连续连续之义。又或谓生起和存留即是生起和成就，又不谓出生即老死，亦不谓没有出生殊异。生起即依所应之因缘而现起之意。烦恼行以无明为因，无明即为行之因，非无明即无行未生，非无明则行不生。无明以何为因缘，无明即是行之因缘，谓有所依，缘起之义也。
Bhagavā taṃ jānāti passatīti sambandho. Tenāti bhagavatā. Taṃ vibhajjamānanti yojetabbaṃ. Tanti rūpāyatanaṃ. Iṭṭhāniṭṭhādīti ādi-saddena majjhattaṃ saṅgaṇhāti, tathā atītānāgatapaccuppannaparittaajjhattabahiddhātadubhayādibhedaṃ. Labbhamānakapadavasenāti ‘‘rūpāyatanaṃ diṭṭhaṃ, saddāyatanaṃ sutaṃ, gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ mutaṃ, sabbaṃ rūpaṃ manasā viññāta’’nti (dha. sa. 966) vacanato diṭṭhapadañca viññātapadañca rūpārammaṇe labbhati. Anekehi nāmehīti ‘‘rūpārammaṇaṃ iṭṭhaṃ aniṭṭhaṃ majjhattaṃ parittaṃ atītaṃ anāgataṃ paccuppannaṃ ajjhattaṃ bahiddhā diṭṭhaṃ viññātaṃ rūpaṃ rūpāyatanaṃ rūpadhātu vaṇṇanibhā sanidassanaṃ sappaṭighaṃ nīlaṃ pītaka’’nti evamādīhi anekehi nāmehi. Terasahi vārehīti rūpakaṇḍe āgate terasa niddesavāre sandhāyāha. Dvepaññāsāya nayehīti ekekasmiṃ vāre catunnaṃ catunnaṃ vavatthāpananayānaṃ vasena dvipaññāsāya nayehi. Tathamevāti aviparītadassitāya appaṭivattiyadesanatāya ca tathameva hoti. Jānāmi abbhaññāsinti vattamānātītakālesu ñāṇappavattidassanena anāgatepi ñāṇappavatti vuttāyevāti daṭṭhabbā. Vidita-saddo anāmaṭṭhakālaviseso veditabbo ‘‘diṭṭhaṃ sutaṃ muta’’ntiādīsu (dī. ni. 3.188; ma. ni. 1.7-8; saṃ. ni. 3.208; a. ni. 4.23) viya. Na upaṭṭhāsīti attattaniyavasena na upagañchi . Yathā rūpārammaṇādayo dhammā yaṃsabhāvā yaṃpakārā ca, tathā ne passati jānāti gacchatīti tathāgatoti evaṃ padasambhavo veditabbo. Keci pana ‘‘niruttinayena pisodarādipakkhepena vā dassīsaddassa lopaṃ, āgata-saddassa cāgamaṃ katvā tathāgato’’ti vaṇṇenti.
世尊了知所瞻见，故谓为世尊。此中所分别者为五根所依之色界。谓色界以色为缘，用“声言味触”等之名称涵盖过去、未来、现在，内外，从中等诸差别一切皆涵摄其中。所谓“所见”与“所识”皆围绕色之观境所得。名称繁多，以色为对象，有称为所爱所不爱，中心、周围、表里、内外、有知等色界，如蓝、黄等色，如此各种名称。此有十三种示现，色蕴分卷所示的十三种色之缘起。二十五日为一时期，每卷四日为一主题，二十五种类别合为十三，故有此说。正因为无差异，现起变化不逆转，谓之如是。所谓「我知」乃三世智之现起，于过去未来亦能显现，即未来亦得现显。所谓“已知之声”，为存在时限之音声，谓“所见、所闻、所知、所觉”等（参见长老注释多处），此理应了知。无来者，即不应处斋戒时主观迎接。正如如是，色境等法理体具足，所知、所见、所行，皆由如来说；是名“如来”。但也有人说“由于词辩停息之故，诸烦恼等已断除，由唯一正断圣说者成就，故称如来。”
Yaṃ rattinti yassaṃ rattiyaṃ. Accantasaṃyoge cetaṃ upayogavacanaṃ. Tiṇṇaṃ mārānanti kilesābhisaṅkhāradevaputtasaṅkhātānaṃ tiṇṇaṃ mārānaṃ. Anupavajjanti niddosatāya na upavajjaṃ. Anūnanti pakkhipitabbābhāvena na ūnaṃ. Anadhikanti apanetabbābhāvena na adhikaṃ. Sabbākāraparipuṇṇanti atthabyañjanādisampattiyā sabbākārena paripuṇṇaṃ. No aññathāti ‘‘tathevā’’ti vuttamevatthaṃ byatirekena sampādeti. Tena yadatthaṃ bhāsitaṃ, tadatthanipphādanato yathā bhāsitaṃ bhagavatā, tathevāti aviparītadesanataṃ dasseti. Gadatthoti etena tathaṃ gadatīti tathāgatoti da-kārassa ta-kāraṃ katvā niruttinayena vuttanti dasseti. Tathā gatamassāti tathāgato. Gatanti ca kāyassa vācāya vā pavattīti attho. Tathāti ca vutte yaṃ-taṃ-saddānaṃ abyabhicāritasambandhatāya yathāti ayamattho upaṭṭhitoyeva hoti. Kāyavācākiriyānañca aññamaññānulomena vacanicchāyaṃ kāyassa vācā, vācāya ca kāyo sambandhabhāvena upatiṭṭhatīti imamatthaṃ dassento āha – ‘‘bhagavato hī’’tiādi. Imasmiṃ pana atthe tathāvāditāya tathāgatoti ayampi attho siddho hoti. So pana pubbe pakārantarena dassitoti āha – ‘‘evaṃ tathākāritāya tathāgato’’ti.
“夜”指夜间。此名因其于强烈相聚时心识作用而得。所谓“三恶魔”，指诸烦恼行业及邪魔天子的三类。对无嗔者，不应起嗔恨。依赞叹之意，不可为不足。依否定不可更多。满是充分含义，是以为充足，不异于他处所说。此中所言即是如是，由佛所说义理，显现无逆之道理，故言如是。谓“言辞”，指二音节词汇的用法，诸教义即由此成立。这里所谓“已去”等三合音，隐含无逆之义，言“如是去过”。“去”又作“已近去”等音声释。去谓身语意所起。故言“如是”谓依此语音之所起不更变也。又言“佛陀所说之词与意不离合，谓此义成，就此现起”，故言及“佛陀等语”，以此义故称为如来。有人说“依词义划定犯错事由之无，故名如来。”
Tiriyaṃ aparimāṇāsu lokadhātūsūti etena yadeke ‘‘tiriyaṃ viya upari adho ca santi lokadhātuyo’’ti vadanti, taṃ paṭisedheti. Desanāvilāsoyeva desanāvilāsamayo yathā ‘‘puññamayaṃ dānamaya’’ntiādīsu (dī. ni. 3.305; itivu. 60; netti. 33). Nipātānaṃ vācakasaddasannidhāne tadatthajotanabhāvena pavattanato gata-saddoyeva avagatatthaṃ atītatthañca vadatīti āha – ‘‘gatoti avagato atīto’’ti. Atha vā abhinīhārato paṭṭhāya yāva sambodhi, etthantare mahābodhiyānapaṭipattiyā hānaṭṭhānasaṃkilesanivattīnaṃ abhāvato yathā paṇidhānaṃ, tathā gato abhinīhārānurūpaṃ paṭipannoti tathāgato. Atha vā mahiddhikatāya paṭisambhidānaṃ ukkaṃsādhigamena anāvaraṇañāṇatāya ca katthacipi paṭighātābhāvato yathā ruci, tathā kāyavācācittānaṃ gatāni gamanāni pavattiyo etassāti tathāgato. Yasmā ca loke vidhayuttagatapakārasaddā samānatthā dissanti, tasmā yathāvidhā vipassiādayo bhagavanto, ayampi bhagavā tathāvidhoti tathāgato. Yathā yuttā ca te bhagavanto, ayampi bhagavā tathā yuttoti tathāgato. Atha vā yasmā saccaṃ tatvaṃ tacchaṃ tathanti ñāṇassetaṃ adhivacanaṃ, tasmā tathena ñāṇena āgatoti tathāgatoti evampi tathāgatasaddassa attho veditabbo.
所谓“三界无限”，即指所谓“上下两界同在”，有人持此说，佛陀则否定。正如说法时光之久远，说“福德供养”等，依词汇与意向关系，言语所达内容及过去义理皆涵摄在内，故说“去”即“了知，已过”。又谓，佛陀成道之际，极深定慧，断除尽净染法，具大勤修，故谓为未来之王，即成佛者。如是种种深妙智慧显现，身语意行为亦随顺其境界而随转。此世界中言语音声相似，法义亦同，故若毗婆尸等世尊，佛亦如是。已合于如来故，谓之如来。又谓真理乃真实实相之称，故以此智慧而称为如来。
‘‘Pahāya kāmādimale yathā gatā,
『舍弃贪欲等染污后』之义，指抛弃了欲界等诸染污，依顺法义而去。
Samādhiñāṇehi vipassiādayo;
『以禅定、智慧等知见』起始，指依止禅定与智慧的见解而明了诸法。
Mahesino sakyamunī jutindharo,
『大尊者、释迦族智觉者、光明之主』，特指释迦族中大智的世尊，他以光明智慧照耀众生。
Tathāgato tena tathāgato mato.
『如来者，由彼如来所认为』，说明此如来之名号，是由诸如来尊崇授知的。
‘‘Tathañca dhātāyatanādilakkhaṇaṃ,
『且由于界、处等无常相』，指依缘起之界处及其无常变化之相而明了真理。
Sabhāvasāmaññavibhāgabhedato;
『从自然普遍性及差别性而分』，说明诸法既具自然之共性，也有分别差异的性质。
Sayambhuñāṇena jinoyamāgato,
以自觉智慧而来者，胜利者也。
Tathāgato vuccati sakyapuṅgavo.
被称为如来的，乃释族尊者。
‘‘Tathāni saccāni samantacakkhunā,
『诸法真实，普遍观察而知，
Tathā idappaccayatā ca sabbaso;
皆因缘生起，周遍无遗；
Anaññaneyyena yato vibhāvitā,
无他谬解，由此所明，
Yāthāvato tena jino tathāgato.
胜利者即如来真实如是。』
‘‘Anekabhedāsupi lokadhātusu,
「即便在众多不同的世界界中，
Jinassa rupāyatanādigocare;
世尊的形象、境界及诸处亦同样显现于其中；
Vicittabhede tathameva dassanaṃ,
虽以各种不同的分别来看，所见说法实则一体，
Tathāgato tena samantalocano.
如来便以此普遍的观察一一视察诸法。
‘‘Yato ca dhammaṃ tathameva bhāsati,
因其缘故，所说法语皆与实相相应，
Karoti vācāyanulomamattano;
言语虽有变化，然皆顺于法义而行。」
Guṇehi lokaṃ abhibhuyyirīyati,
以其德行，胜过世间之人，
Tathāgato tenapi lokanāyako.
如来由此亦为世间之主。
‘‘Yathābhinīhāramato yathāruci,
『如同热爱自身装饰与光彩，
Pavattavācā tanucittabhāvato;
其言语与心志和谐一致；
Yathāvidhā yena purā mahesino,
如先王以其方式治理天下，
Tathāvidho tena jino tathāgato’’ti. (dī. ni. ṭī. 1.7) –
如来亦以同样的方式胜道并称如来』。
Saṅgahagāthā mukhamattameva, kasmā? Appamādapadaṃ viya sakalakusaladhammasampaṭipattiyā sabbabuddhaguṇānaṃ saṅgāhakattā. Tenevāha – ‘‘sabbākārenā’’tiādi. Sesamettha uttānatthameva.
总集颂文仅为序言，为何如此？此喻如不疏忽地精勤遵行一切善法，是诸佛功德总集汇聚之义。因此经以“具诸方便”等词说明，未尽处亦有深意。
§171
171. Dutiye uppattīti paṭhamāya jātiyā nibbattiṃ vatvā ariyāya jātiyā nibbattiṃ dassetuṃ – ‘‘nipphattī’’ti āha. Tadā hissa buddhabhāvanipphattīti. ‘‘Dullabho’’tiādiṃ vatvā kāraṇassa dūrasambhārabhāvato tattha kāraṇaṃ dassento ‘‘ekavāra’’ntiādimāha. Idaṃ vuttaṃ hoti – tattha vāragaṇanā nāma māsasaṃvaccharakappagaṇanādikā, kappānaṃ ekaṃ asaṅkhyeyyaṃ dve asaṅkhyeyyāni tīṇi asaṅkhyeyyānipi pāramiyo pūretvāpi buddhena bhavituṃ na sakkā, heṭṭhimakoṭiyā pana cattāri asaṅkhyeyyāni kappasatasahassañca nirantaraṃ dasa pāramiyo pūretvā buddhabhāvaṃ pattuṃ sakkā, na ito aññathāti iminā kāraṇena dullabho pātubhāvo buddhānanti.
第171颂。第二种“生成”，即是先于“出生”的产生，显示圣者的发生称为“灭尽生起”。当时此词意义为佛陀成道之发生。又说“难得”，因缘十分远大，故此缘由称“一会之时”以示因缘之恒久。此语所指，乃谓“限量计算”者，是以月数、世数之计；“劫”之一，虽无数无量；即使度过无量劫，亦难成佛；唯有下限劫，若于百千恒劫连续具足十波罗蜜，可得佛果。由此可知，此因缘难得，即佛陀出现之难。
§172
172. Tatiye niccaṃ na hotīti abhiṇhappavattikaṃ na hoti kadācideva sambhavato. Yebhuyyena manussā acchariyaṃ disvā accharaṃ paharanti, taṃ sandhāya vuttaṃ – ‘‘accharaṃ paharitvā passitabbo’’ti. Samannāgatattāti etena acchariyā guṇadhammā etasmiṃ santīti acchariyoti dasseti. Apica ādito pabhuti abhinīhārāvaho, tato parampi anaññasādhāraṇe guṇadhamme āciṇṇavāti acchariyoti āha – ‘‘āciṇṇamanussotipi acchariyamanusso’’tiādi. Mahābodhiñāṇameva maṇḍabhūtaṃ mahābodhimaṇḍo. Sabbaññutaññāṇapadaṭṭhānañhi maggañāṇaṃ, maggañāṇapadaṭṭhānañca sabbaññutaññāṇaṃ ‘‘mahābodhī’’ti vuccati. Anivattakenāti bodhiyā niyatabhāvāpattiyā mahābodhisattabhāvato anivattanasabhāvena. Buddhakārakadhammānaṃ pūraṇampi na aññassa kassaci āciṇṇantiādinā hetuavatthāya phalāvatthāya sattānaṃ upakārāvatthāya cāti tīsupi avatthāsu lokanātho anaññasādhāraṇānaṃ guṇadhammānaṃ āciṇṇatāya acchariyamanusso vuttoti dasseti.
第172颂。第三则说“非恒常”，即非不断流转，有时能生，如人见异能惊，使人惊愕，故说“惊愕之物当亲见”。“具现性”即此处指有异之美质，此中所谓“惊异”即显示者。且始以辉光为现象体，随后显出非常之殊胜品德，此所谓“惊异”，谓“非凡常人而为惊异人”等语说。大觉智这具中心，是大觉坛基。究竟智慧之根本基础，为觉道智慧，觉道智慧之根基即为究竟智慧，称其为“大觉”。所谓“不退转”则指觉性因缘具足，不退转为大菩提心所成就。此等佛教法之完成及无有他者相似，因此称为“三界主”的非凡功德，谓其不可思议而为惊异之人。
§173
173. Catutthe kāle kiriyāti kālakiriyā. Katarasmiṃ kāle kīdisī kiriyā. Sāmaññajotanā hi visese avatiṭṭhati, visesatthinā ca viseso anuppayojitabboti āha – ‘‘ekasmiṃ kāle pākaṭā kiriyā’’ti. Katarasmiṃ pana ekasmiṃ kāle, kathañca pākaṭāti? Kappānaṃ satasahassādhikāni anekāni asaṅkhyeyyāni abhikkamitvā yathādhippetamanorathapāripūrivasena samupaladdhe ekasmiṃ kāle, sadevaloke ativiya acchariyamanussassa parinibbānanti accantapākaṭā. Anutāpakarāti cetodukkhāvahā. Dasasahassacakkavāḷesūti vuttaṃ tassa buddhakkhettabhāvena paricchinnattā, tadaññesañca avisayattā.
第173颂。第四时间称作“行事时”。何时行事？因特定时，常有不同的特异现象显出，故曰“某一时显然之行事”。何时？于无数百千劫，诸无量劫中，凭理想圆满建有，恰如常世极其惊异之生人涅槃般明了。又言“激惹身心痛苦”；又说“消残劫轮”，指佛陀出世之地截尽轮回河流，及间所知之广，彻底无违。
§174
174. Pañcame dutiyassa buddhassāti dutiyassa sabbaññubuddhassa abhāvā. Sutabuddho nāma sutamayena ñāṇena bujjhitabbassa buddhattā. Catusaccabuddho nāma catunnaṃ ariyasaccānaṃ anavasesato buddhattā. Paccekabuddho nāma paccekaṃ attanoyeva yathā catusaccasambodho hoti, evaṃ buddhattā. Sammāsambuddho eva hi yathā sadevakassa lokassa catusaccasambodho hoti, evaṃ saccāni abhisambujjhati. Cattāri vā aṭṭha vā soḷasa vāti idaṃ katamahābhinīhārānaṃ mahābodhisattānaṃ paññādhikasaddhādhikavīriyādhikavibhāgavasena vuttaṃ. ‘‘Paññādhikānañhi saddhā mandā hoti, paññā tikkhā. Saddhādhikānaṃ paññā majjhimā hoti. Vīriyādhikānaṃ paññā mandā, paññānubhāvena ca sammāsambodhi adhigantabbā’’ti aṭṭhakathāyaṃ vuttaṃ. Avisesena pana vimuttiparipācanīyadhammānaṃ tikkhamajjhimamudubhāvena tayopete bhedā yuttāti vadanti. Tividhā hi bodhisattā abhinīhārakkhaṇe bhavanti ugghaṭitaññuvipañcitaññuneyyabhedena. Tesu ugghaṭitaññū sammāsambuddhassa sammukhā cātuppadikaṃ gāthaṃ suṇanto tatiyapade apariyositeyeva chahi abhiññāhi saha paṭisambhidāhi arahattaṃ pattuṃ samatthūpanissayo hoti. Dutiyo satthu sammukhā ekaṃ gāthaṃ suṇanto apariyositeyeva catutthapade chahi abhiññāhi arahattaṃ pattuṃ samatthūpanissayo hoti. Itaro bhagavato sammukhā cātuppadikagāthaṃ sutvā pariyositāya gāthāya chahi abhiññāhi arahattaṃ pattuṃ samatthūpanissayo hoti. Tayopete vinā kālabhedena katābhinīhārā laddhabyākaraṇā pāramiyo pūrento yathākkamaṃ yathāvuttabhedena kālena sammāsambodhiṃ pāpuṇanti, tesu tesu pana kālabhedesu aparipuṇṇesu te te mahāsattā divase divase vessantaradānasadisaṃ dānaṃ dentāpi tadanurūpaṃ sīlādisesapāramidhamme ācinantāpi antarā buddhā bhavissantīti akāraṇametaṃ. Kasmā? Ñāṇassa aparipaccanato. Paricchinnakālanipphāditaṃ viya hi sassaṃ paricchinnakāle nipphāditā sammāsambodhi tadantarā sabbussāhena vāyamantenapi na sakkā pāpuṇitunti pāramipūrī yathāvuttakālavisesena sampajjatīti veditabbaṃ. Saddhinti samānakāle.
第174颂。第五者谓“第二佛”，即第二觉者即无所不知佛之不现。闻受教法之佛由听闻般蜜智觉悟即成佛。四谛觉者由觉行四谛不间断以成佛。缘觉者自悟四谛以成佛。正自觉者能觉世间四谛而达成佛果。一切菩萨智慧、信心及精进等三资粮一如说：增慧者信低，智锐；增信者慧中；增进者慧低。经注中有此说。于解脱圆满之法中，此三资粮常有快慢差异，称三种菩萨阶段。其间有彻悟之人，闻佛启示之四偈，至第三句未尽时，六种神通俱现，即至阿拉汉；第二人闻一偈，为第四句未尽时，六神通俱现即证果。第三者听四偈及附诗，六神通俱现即证阿拉汉。此三菩萨因无时差依教修持完满波罗蜜，终得正觉。何以故？谓智未尽故，时限终断，故其涅槃虽有进修诸行，却不得成佛。信仰则同时具足。
Asahāyoti nippariyāyato vuttaṃ. Sahaayanaṭṭho hi sahāyaṭṭho. Paṭipattivasena bhagavatā saha samaṃ ayanaṃ nāma kassacipi nattheva. Hatthādiavayavato paṭi paṭi minitabbato paṭimā vuccati attabhāvo. Samattho nāma natthīti devo vā māro vā brahmā vā koci natthi. Paṭisamoti paṭinidhibhāvena samo. Paṭibhāgaṃ dātunti ‘‘cattāro satipaṭṭhānā’’tiādinā vuttassa dhammabhāgassa dhammakoṭṭhāsassa paṭipakkhabhūtaṃ katvā bhāgaṃ koṭṭhāsaṃ paṭivacanaṃ dātuṃ samattho nāma natthi. Natthi etassa sīlādiguṇehi paṭibimbabhūto puggaloti appaṭipuggalo. Tenāha – ‘‘añño kocī’’tiādi. Tisahassimahāsahassīnaṃ vibhāgo parato āvi bhavissati. Sesamettha suviññeyyameva.
“无依”意谓无助者。助伴众多者即助伴众。由于实践，世尊与众生同行共路，宛如法界无二。手足诸器互相度量即谓体。若无助者，则无神、魔、梵天等。这是对等之意。又曰付与，指“四念处”等法之段落，对法的对立与回答，故谓“无法满足此能力”。无此法之德性之影，谓非人也。故曰“无他”，此为说法结束。万余分支将从此展开。结论在此甚为明了。
§175
175. Chaṭṭhādīsu tasmiṃ puggaleti sammāsambuddhe. Tanti paññācakkhu. Pātubhūtameva hoti tassa sahassa uppajjanato. Uppattīti uppajjanaṃ. Nipphattīti parivuddhi. Kīvarūpassāti kīdisassa. Sāvakavisayeva hatthagataṃ paññācakkhu nāma dvinnaṃ aggasāvakānaṃyevāti āha – ‘‘sāriputtattherassā’’tiādi. Samādhipaññāti samādhisahagatā paññā. ‘‘Samādhisaṃvattanikā khippanisantiādivisesāvahā paññā’’ti keci. Ālokoti paññāāloko eva. Tathā obhāso. Tīṇipīti tīṇipi suttāni. Lokiyalokuttaramissakānīti pubbabhāgapaññāya adhippetattā vuttaṃ.
175. 关于第六种人是正自觉者，称为慧眼者。正自觉者的慧眼是在其千百次生成过程中显现出来的。生成者称为“生成”，消灭者称为“增长的消散”。“何为此类相貌”是指怎样的相貌？在沙门弟子范围内，这慧眼即是比两位外道长老更为高明的慧眼，故称为“沙利长老等”。所谓“禅定慧”是指禅定中具足的智慧，也有说是禅定所伴随、能迅速断除邪见等特殊能力的智慧。“光明”就是智慧的光明，如同光照。所谓“三义”，指的是经文中的三种义理。关于世俗与出世间的分别，是以前部分智慧为入手说的。
Uttamadhammānanti attano uttaritarassa abhāvena seṭṭhadhammānaṃ. Daṭṭhabbato dassanaṃ, bhagavato rūpakāyo. Tatthapi visesato rūpāyatanaṃ. Tenāha – ‘‘cakkhuviññāṇena daṭṭhuṃ labhatī’’ti. Natthi ito uttaranti anuttaraṃ, tadeva anuttariyaṃ, dassanañca taṃ anuttariyañcāti dassanānuttariyaṃ. Sesapadesupi eseva nayo. Ayaṃ pana padaviseso – suyyatīti savanaṃ, bhagavato vacanaṃ. Labbhatīti lābho, bhagavati saddhā. Sikkhitabbato sikkhā. Sīlasamādhipaññāparicaraṇaṃ pāricariyā, upaṭṭhānaṃ. Anussaraṇaṃ anussati, satthu guṇānussaraṇaṃ. Imesanti yathāvuttānaṃ channaṃ anuttariyānaṃ. Pātubhāvo hotīti tathāgatassa pātubhāvā tappaṭibaddhattā tabbisayattā ca pātubhāvo hoti. ‘‘Dassanānuttariya’’nti ca sadevake loke uttaritarassa bhagavato rūpassa na dassanamattaṃ adhippetaṃ, atha kho tassa rūpadassanamukhena aveccappasādena buddhaguṇe okappetvā ogāhetvā dassanaṃ daṭṭhabbaṃ. Tenāha – ‘‘āyasmā hī’’tiādi. Idampi dassanānuttariyanti pubbe vuttato nibbisesattā vuttaṃ. Dasabalaṃ dassanāya labhitvāti ānandatthero viya pasādabhattimettāpubbakaṃ dasabalaṃ dassanāya labhitvā. Dassanaṃ vaḍḍhetvāti dassanamukhena pavattaṃ vipassanācāraṃ vaḍḍhetvā. Dassanamukhena yāva anulomañāṇaṃ vipassanācāraṃ vaḍḍhetvā tadanantaraṃ aṭṭhamakamahābhūmiṃ okkamanto dassanaṃ sotāpattimaggaṃ pāpeti nāma. Idha parato pavattaṃ dassanaṃ dassanameva nāma, mūladassanaṃ pana saccadassanassapi kāraṇabhāvato dassanānuttariyaṃ nāma. Esa nayo sesānuttariyesupi.
所谓至上法，是指由于自身无上，胜过他法的最优法。应该观察观察法身之象，亦即世尊的形相。这里特别指出的是色法境界。故言“凭眼识而得见”。这里说无他上者，即无上之法，即与之无上之法相应的观察法无上，由此得出“观察无上”之说。其余字语亦同理。该词特指“苏觉”，即佛陀的说法。所谓“获得”，是指得到佛陀的信心；“学习”，是指修习。所谓“守护禅定戒律的修行”，乃是守护之意。 “忆念”，则是忆念师长德行。此乃上述无上法的涵盖所在。所谓光明显现，是指如来的光明显现，依其威德及光明现起。“观察无上”，同时也指众天及人界中胜于色相的世尊色相，而非仅仅视觉所能望见，如此因佛果德被敬信而生起信心及观察。故言“尊者希”等语。这亦是先前所说的观察无上的特例。尊者阿难尊者欢喜得到十种力量于观察上，增长观察修行。由观察法的启发，依序增长正见语言修习，最终证果被称为初果道。此后所修之观察即称观察，根本观察则本于真实观察。此说为其他观察无上义的根本。
Dasabale saddhaṃ paṭilabhatīti sammāsambuddhe bhagavati saddhaṃ paṭilabhati. Tisso sikkhā sikkhitvāti tisso pubbabhāgasikkhā sikkhitvā. Paricaratīti upaṭṭhānaṃ karoti. ‘‘Itipi so bhagavā’’tiādinā buddhānussativasena anussatijjhānaṃ uppādetvā taṃ padaṭṭhānaṃ katvā vipassanaṃ vaḍḍhento ‘‘anussatiṃ vaḍḍhetvā’’ti vutto.
得到十种力量的信心，在正自觉者世尊得以具足。三种修习前行部分已经完成。所谓“守护”，是指守护导师法门的忆念、修习等，发起禅观。由回忆佛陀功德所生起如来念想，随着不断回忆，观察随之增长。
Sacchikiriyāhotīti paccakkhakaraṇaṃ hoti. Maggakkhaṇe hi labbhamānā paṭisambhidā phalakkhaṇe sacchikatā nāma hoti tato paraṃ atthādīsu yathicchitaṃ viniyogakkhamabhāvato. Catassoti gaṇanaparicchedo. Paṭisambhidāti pabhedā. Kassa pana pabhedāti? ‘‘Atthe ñāṇaṃ atthapaṭisambhidā’’tiādivacanato (vibha. 718-721) ñāṇassetā pabhedā. Tasmā catasso paṭisambhidāti cattāro ñāṇappabhedāti attho. Atthapaṭisambhidāti atthe paṭisambhidā, atthapabhedassa salakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ atthe pabhedagataṃ ñāṇanti attho. Tathā dhammapabhedassa salakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ dhamme pabhedagataṃ ñāṇaṃ dhammapaṭisambhidā. Niruttipabhedassa salakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ niruttābhilāpe pabhedagataṃ ñāṇaṃ niruttipaṭisambhidā. Paṭibhānapabhedassa salakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ paṭibhāne pabhedagataṃ ñāṇaṃ paṭibhānapaṭisambhidā.
所谓实证，是指断观境界。于道中得成的观察被称为断知境界，此后根据功用和意义灵活运用。数曰四种，是指四种分类的辨析。所谓断知，是辨别事理之智。何为断知？曰“在义上认识诸义”的语句是断知的所在。所以四种断知，意即四种智识的分别辨别。义断知即在义上的辨析，辨析义的特征、详说明义间差别所在之智称为义断知。法断知则是识别法的特征、详说明法差别之智称法断知。辞断知乃是识别语言表述特征、详说明辞差别之智称辞断知。说明断知是辨别智慧深化过程之智称说明断知。
Atthesu ñāṇantiādīsu atthoti saṅkhepato hetuphalaṃ. Tañhi hetuvasena araṇīyaṃ gantabbaṃ pattabbaṃ, tasmā ‘‘attho’’ti vuccati. Pabhedato pana yaṃ kiñci paccayuppannaṃ, nibbānaṃ, bhāsitattho, vipāko, kiriyāti ime pañca dhammā ‘‘attho’’ti veditabbā. Taṃ atthaṃ paccavekkhantassa tasmiṃ pabhedagataṃ ñāṇaṃ atthapaṭisambhidā. Dhammoti saṅkhepato paccayo. So hi yasmā tanti dahati vidahati pavatteti ceva pāpeti ca ṭhapeti ca, tasmā ‘‘dhammo’’ti vuccati. Pabhedato pana yo koci phalanibbattako hetu ariyamaggo bhāsitaṃ kusalaṃ akusalanti pañcavidhoti veditabbo, taṃ dhammaṃ paccavekkhantassa tasmiṃ dhamme pabhedagataṃ ñāṇaṃ dhammapaṭisambhidā.
所谓义，是简要地指因果结果。基于因，是应当前进和接受的故称义。辨析方面，则是所有缘起事理生起的分别，涅槃、语言含义、果报、行为等五类皆称为义。对此义的反观，是在其中的分别辨析智，名为义断知。所谓法，是简约指因果。因法能烧毁、焚烧、推动、获得与建立故称法。辨析方面来说，诸有成就与果报的善恶因及圣道语言的五重分类，破除不明之智慧名为法断知。
Atthadhammaniruttābhilāpe ñāṇanti tasmiṃ atthe ca dhamme ca sabhāvaniruttisaddaṃ ārammaṇaṃ katvā paccavekkhantassa tasmiṃ sabhāvaniruttiabhilāpe pabhedagataṃ ñāṇaṃ. Evamayaṃ niruttipaṭisambhidā saddārammaṇā nāma jātā, na paññattiārammaṇā. Kasmā? Yasmā saddaṃ sutvā ‘‘ayaṃ sabhāvanirutti, ayaṃ na sabhāvaniruttī’’ti pajānāti. Paṭisambhidāpatto hi ‘‘phasso’’ti vutte ‘‘ayaṃ sabhāvaniruttī’’ti jānāti, ‘‘phassā’’ti vā ‘‘phassa’’nti vā vutte ‘‘ayaṃ na sabhāvaniruttī’’ti jānāti. Vedanādīsupi eseva nayo. Ayaṃ panesa nāmākhyātopasaggābyayapadampi jānātiyeva sabhāvaniruttiyā yāthāvato jānanato. Ñāṇesu ñāṇanti sabbatthakañāṇaṃ ārammaṇaṃ katvā paccavekkhantassa pabhedagataṃ ñāṇaṃ.
所谓义法辞断知，是指对义与法的语言表达音声加以分析，作为现观者辨析的缘起。由此而生的语辞断知，乃音声之现象显现，而非造作语言。何以故？因听闻声，知此是语言，知彼非语言。譬如听到“接触”时，即知此为语言，若闻“接触们”或“接触之”则知非语言。感受等亦同理。这名为语辨释义、语义消长等场合下正确认识语言现象的智慧。智慧中所谓智慧，是指以缘起作依据的分别观者之智，谓之辨析断知。
Imā pana catasso paṭisambhidā sekkhabhūmiyaṃ asekkhabhūmiyanti dvīsu ṭhānesu pabhedaṃ gacchanti. Adhigamo pariyatti savanaṃ paripucchā pubbayogoti imehi pañcahi kāraṇehi visadā honti. Adhigamo nāma saccappaṭivedho. Pariyatti nāma buddhavacanaṃ. Tañhi gaṇhantassa paṭisambhidā visadā honti. Savanaṃ nāma dhammassavanaṃ. Sakkaccaṃ dhammaṃ suṇantassapi hi paṭisambhidā visadā honti. Paripucchā nāma aṭṭhakathā. Uggahitapāḷiyā atthaṃ kathentassapi hi paṭisambhidā visadā honti. Pubbayogo nāma pubbayogāvacaratā. Haraṇapaccāharaṇanayena paṭipākaṭakammaṭṭhānassapi paṭisambhidā visadā hontīti. Lokiyalokuttarā vāti ettha tisso paṭisambhidā lokiyā, atthapaṭisambhidā siyā lokiyā, siyā lokuttarāti evaṃ vibhajitvā attho veditabbo.
这四种分别称为断观（paṭisambhidā），分为初学地与非初学地两个层次，故有两处差别。其中，断观的获得乃是学问（pariyatti）、听闻、质问、前行四因共同作用而成。所谓断观者，即对真理的明彻通达。学问乃指佛陀的教法，断观清晰依止于此。听闻即是听闻佛法。谨慎聆听佛法者，其断观必然清晰。质问者为注疏，对先前次第加以阐明。前行是指对教理前后的连贯流转。通过取舍修习与专门方法的互相作用，断观清晰显现。这里所谓断观可分为世俗断观与出世断观。世俗断观是指对世俗层面现象的分析，出世断观为对超越世俗的道理的洞察。此义可依此分辨。
Buddhuppādeyevāti avadhāraṇena buddhuppāde eva labbhanato, abuddhuppāde alabbhanato anaññasādhāraṇo paṭivedho adhippeto. Evañca katvā ‘‘mahato cakkhussā’’tiādīsu paññāmahattādikampi anaññasādhāraṇameva adhippetanti daṭṭhabbaṃ. Tathā vijjāvimuttiphalasacchikiriyādayopi paresaṃ tabbhāvāvahā daṭṭhabbā. Yā kāci dhātuyo lokiyā lokuttarā vā, sabbā tā imāheva saṅgahitā, ettheva antogadhāti vuttaṃ – ‘‘imāva aṭṭhārasa dhātuyo nānāsabhāvato nānādhātuyo’’ti. Svāyamattho anekadhātunānādhātuñāṇavibhaṅgena (vibha. 751) dīpetabbo. ‘‘Sacchikiriyā’’ti vuttattā ‘‘vijjāti phale ñāṇa’’nti vuttaṃ.
所谓佛陀的出现，是指对佛陀出现的认知得以确立。相反，没有佛陀出现则无此认知，是无法用其他条件代替的独特认知现象。同样，诸如“伟大智慧”等极高智慧状态，也具独特且不可替代的认知现象。此理应观察智慧、解脱果报、神通等彼世间众多成就皆呈现此种不可替代之知见。各种元素无论在世俗或出世间，皆汇集于此。由此所谓十八种元素被称为多种性质、多种元素的综合体。其内涵可详见《自体性质辨析》（vibha. 751），当中“真实知见”即是智慧现证果报的知见的意思。
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187. Yasmā cakkati aparāparaṃ parivattatīti cakkaṃ, tasmā iriyāpathāpi aparāparaṃ parivattanaṭṭhena cakkasadisattā cakkanti vuttā, tathā patirūpadesavāsādisampattiyo. Tato paṭṭhāya dhammacakkaṃ abhinīharati nāmāti ettha tadā mahāsatto attānaṃ abhinīhārayogaṃ karonto ‘‘dhammacakkaṃ abhinīharati nāmā’’ti vutto tato paṭṭhāya dhammacakkābhinīhāravibandhakaradhammānuppajjanato. Abhinīhaṭaṃ nāmāti etthapi ayameva nayo. Arahattamaggaṃ paṭivijjhantopi dhammacakkaṃ uppādetiyeva nāma tadatthaṃ ñāṇaṃ paripācetīti katvā. Arahattaphalakkhaṇe dhammacakkaṃ uppāditaṃ nāma tasmiṃ khaṇe dhammacakkassa uppādanāya kātabbakiccassa kassaci abhāvā. Paṭivedhañāṇañhi idha ‘‘dhammacakka’’nti adhippetaṃ. Idāni desanāñāṇavasena dhammacakkaṃ dassetuṃ – ‘‘kadā pavatteti nāmā’’tiādimāha. Na kevalaṃ therasseva, atha kho sabbesampi sāsanikānaṃ dhammakathā bhagavato dhammadesanā catunnaṃ ariyasaccānaṃ catunnañca ekattādinayānaṃ avirādhanatoti dassetuṃ – ‘‘yo hi koci bhikkhu vā’’tiādi āraddhaṃ. Sesaṃ suviññeyyameva.
187. 因眼睛能转动来回故称为眼，此理同样适用于来回运动的行路，因此称能行走者为行走者。亦如外形特征、居所等不同，成就有所不同。于是，佛陀开转法轮，自愿开启此法轮时，“开转法轮”之名由此而来。接着因开转法轮之因缘所生诸法，如开转法轮的阻断法等随之出现。“开启”之意，即此理。即便断尽阿拉汉之道，法轮仍被视为开启，体现智慧圆满成熟。开转法轮的法相在阿拉汉果位生起时，被称为开转法轮。该时法轮开启并非某个具体工作者所有。知见方面，此处所称“法轮”即指觉知真理的智慧。现时用法的智慧将法轮呈显为“何时开转”等问题。此指不仅仅是长老一人，而是所有出家人皆被其教法覆盖，即四圣谛及其一切同根之法相皆未曾断绝。以此显现——“若是任何一位比库”等诸句开端，余义也当细知完善。
Ekapuggalavaggavaṇṇanā niṭṭhitā. · 一人品注释终了。