13. Ekapuggalavaggo · 13. 一人品复注
15. Aṭṭhānapāḷi (paṭhamavagga)15. 不可能经（第一品）
(15) 1. Aṭṭhānapāḷi-paṭhamavaggavaṇṇanā（15）1. 不可能经第一品之义疏
§268
268. Aṭṭhānapāḷivaṇṇanāyaṃ avijjamānaṃ ṭhānaṃ aṭṭhānaṃ, natthi ṭhānanti vā aṭṭhānaṃ. Anavakāsoti etthāpi eseva nayo. Tadatthanigamanameva hi ‘‘netaṃ ṭhānaṃ vijjatī’’ti vacananti. Tenāha – ‘‘ubhayenapī’’tiādi. Yanti kāraṇatthe paccattavacanaṃ. Hetuattho cettha kāraṇatthoti āha – ‘‘yanti yena kāraṇenā’’ti. Ukkaṭṭhaniddesenettha diṭṭhisampatti veditabbāti vuttaṃ – ‘‘maggadiṭṭhiyā sampanno’’ti. Kuto panāyamattho labbhatīti? Liṅgato, liṅgaṃ cetassa niccato upagamanappaṭikkhepo. Catubhūmakesūti idaṃ catutthabhūmakasaṅkhārānaṃ ariyasāvakassa visayabhāvūpagamanato vuttaṃ, na pana te ārabbha niccato upagamanasabbhāvato. Vakkhati hi ‘‘tadabhāve catutthabhūmakasaṅkhārā panā’’tiādinā. Abhisaṅkhatasaṅkhāraabhisaṅkharaṇakasaṅkhārānaṃ sappadesattā nippadesasaṅkhāraggahaṇatthaṃ ‘‘saṅkhatasaṅkhāresū’’ti vuttaṃ, lokuttarasaṅkhārānaṃ pana nivattane kāraṇaṃ sayameva vakkhati. Etaṃ kāraṇaṃ natthīti tathā upagamane setughāto natthi. Tejussadattāti saṃkilesavidhamanatejassa adhikabhāvato. Tathā hi te gambhīrabhāvena duddasā akusalānaṃ ārammaṇaṃ na hontīti. Idaṃ pana pakaraṇavasena vuttaṃ. Appahīnavipallāsānañhi santānesu kusaladhammānampi te ārammaṇaṃ na honti.
关于八处的注释，所谓不存在的处，就是指不存在的八处，没有这处也没有八处的说法。所谓无余者在这里也是同样的含义。对此义的归结，即为“此处不存在”这句话所指。因而说“即便双重也……”等语句，则是针对缘由而言。所谓原因的意义，这里说“由其因所致”。这里提及了“拔除”之义，是指出于断除错误见而证得正见。对此又说“由于何因而去”，是指断见成就之缘。这里用拔除的比喻，是说明应当了知断除邪见即达正见。为何能得此义？其凭是“标志”，标志是指心固着而不动摇的性质。所谓“四界者”，这是说四界之有漏行者，因阿拉汉弟子的境界属性所致，然而这些行并非从一开始就具备固着和不动摇的本性。经文云“于其无此者，四界行亦将失”，此意当知。谓聚集聚合诸行之总称为“行行”，以便集合诸行为范畴，称为“有为行”，世间有为行的回转之缘说是缘自身。若无此因，则于观察中无障碍。无障碍者乃因智慧之增长所致。这样深奥难见的无善法障碍亦不会生起。此义可作为论说材料。于减少颠倒者中，即使善法也不会产生障碍。
§269
269. Asukhe sukhanti vipallāso ca idha sukhato upagamanassa ṭhānanti dassento ‘‘ekanta…pe… attadiṭṭhivasenā’’ti padhānadiṭṭhimāha. Gūthanti gūthaṭṭhānaṃ, diṭṭhiyā nibbānassa avisayabhāvo heṭṭhā vutto evāti kasiṇādipaṇṇattisaṅgahatthanti vuttaṃ.
于不安中而得安者，此颠倒即是安于此处内境界之象，分别示现“专于……仅……由我见之”，以此作为主要见解。覆蔽处即为障碍之境，观见涅槃之无对象性亦在此处下方所说，因此于遍净如遍等具格的对境处有遮蔽顺序。
§270
270.Paricchedoti paricchindanaṃ paricchijja tassa gahaṇaṃ. Svāyaṃ yesu niccādito upagamanaṃ sambhavati, tesaṃ vasenayeva kātabboti dassento ‘‘sabbavāresu vā’’tiādimāha. Sabbavāresūti ‘‘niccato upagaccheyyā’’tiādinā āgatesu sabbesu suttapadesu. Puthujjano hīti hi-saddo hetuattho. Yasmā yaṃ yaṃ saṅkhāraṃ puthujjano niccādivasena gaṇhāti, taṃ taṃ ariyasāvako aniccādivasena gaṇhanto yāthāvato jānanto taṃ gāhaṃ taṃ diṭṭhiṃ vissajjeti, tasmā yattha gāho, tattha vissajjanāti catubhūmakasaṅkhārā idha saṅkhāraggahaṇena na gayhantīti attho.
“划分”是指截断、分割、划辨，即切断其障碍。恒常起始于自身的固着，是由此性质而应当完成。显示“于一切障碍处”等语。于来之处诸句中，皆为经文用语。平凡人之义，是指缘起缘行于平凡人处而成恒常等性质。凡人因分别执持诸行为恒常性，圣徒则观诸行之无常性，凭此真知而弃断执持之见，从而令执持之见消亡。由此，若有坚固之执持，则于此地必然生灭。
§271
271. Puttasambandhena mātupitusamaññā dattakittimādivasenapi puttavohāro loke dissati, so ca kho pariyāyenāti nippariyāyena siddhaṃ taṃ dassetuṃ – ‘‘janikāva mātā, janakova pitā’’ti vuttaṃ. Tathā ānantariyakammassa adhippetattā ‘‘manussabhūtova khīṇāsavo arahāti adhippeto’’ti vuttaṃ. ‘‘Aṭṭhānameta’’ntiādinā ‘‘mātuādīnaṃyeva jīvitā voropane ariyasāvakassa abhabbabhāvadassanato tadaññaṃ ariyasāvako jīvitā voropetīti idaṃ atthato āpannamevā’’ti maññamāno vadati – ‘‘kiṃ pana ariyasāvako aññaṃ jīvitā voropeyyā’’ti? ‘‘Aṭṭhānametaṃ anavakāso, yaṃ diṭṭhisampanno puggalo sañcicca pāṇaṃ jīvitā voropeyya, netaṃ ṭhānaṃ vijjatī’’ti vacanato ‘‘etampi aṭṭhāna’’nti vuttaṃ. Tenevāha – ‘‘sace hī’’tiādi. Evaṃ sante kasmā ‘‘mātara’’ntiādinā visesetvā vuttanti āha – ‘‘puthujjanabhāvassa panā’’tiādi. Tattha baladīpanatthanti saddhādibalasamannāgamadīpanatthaṃ. Ariyamaggenāgatasaddhādhibalavasena hi ariyasāvako tādisaṃ sāvajjaṃ na karoti.
以子女关系为例，即父母同养、同受养之名声，世间显著，然此显著而非终极，欲示范终极真理，故言‘母如生身，父如生身’。又有造作内在之权属，谓“为人身之出离者为无漏阿拉汉”。由“此八处”起，所谓断除父母等生身养育为不可得，因由圣徒通达不可得故，彼圣徒断除生身养育关系。此意为本质性之牵引。对何以圣徒不会断别之执持，以“平凡人本性”等语说法，指其由信等力量而得激励。依正道所载，因为圣徒具有信力，故不作如此无义的强断。
§275
275.Pañcahi kāraṇehīti idamettha nipphādakāni tesaṃ pubbabhāgiyāni ca kāraṇāni kāraṇabhāvasāmaññena ekajjhaṃ gahetvā vuttaṃ, na pana sabbesaṃ samānayogakkhamattā. Ākārehīti kāraṇehi. Anussāvanenāti anurūpaṃ sāvanena. Bhedassa anurūpaṃ yathā bhedo hoti, evaṃ bhinditabbānaṃ bhikkhūnaṃ attano vacanassa sāvanena viññāpanena. Tenāha – ‘‘nanu tumhe’’tiādi. Kaṇṇamūle vacībhedaṃ katvāti etena pākaṭaṃ katvā bhedakaravatthudīpanaṃ vohāro, tattha attano nicchitamatthaṃ rahassavasena viññāpanaṃ anussāvananti dasseti.
五因缘者，是本注将前因缘合一述说，因此未尽普遍适用之体量。以义为缘。所谓随顺示诵，是指依据分解而成立，犹如分歧，故比喻当以明示分歧由本说开示。由此所言“但愿诸汝”等语，是对此开示之明确说明。于耳根所生之分别，已经明示如何成就区别之因缘，所谓随顺教诲之指示，即示知此心中之秘要开示。
Kammameva uddeso vā pamāṇanti tehi saṅghabhedasiddhito vuttaṃ, itare pana tesaṃ sambhārabhūtā. Tenāha – ‘‘vohārā’’tiādi. Tatthāti voharaṇe. Cutianantaraṃ phalaṃ anantaraṃ nāma, tasmiṃ anantare niyuttāni, tannibbattanena anantarakaraṇasīlāni, anantarappayojanāni cāti ānantariyāni, tāni eva kammānīti ānantariyakammāni.
业本身无分别乃量，此缘故说，群体分裂因此成立，然而其他为配合性质。其说为“言语”等，即指言语交际。所谓时续果即时生，时续中包含依赖，与因果相续的种种所依，是即刻相续、中断与连结。由此谓其为时续业，是即说明时续之业。
Kammatoti ‘‘evaṃ ānantariyakammaṃ hoti, evaṃ ānantariyakammasadisa’’nti evaṃ kammavibhāgato. Dvāratoti kāyadvārato. Kappaṭṭhitiyatoti ‘‘idaṃ kappaṭṭhitiyavipākaṃ, idaṃ na kappaṭṭhitiyavipāka’’nti evaṃ kappaṭṭhitiyavibhāgato. Pākasādhāraṇādīhīti ‘‘idamettha vipaccati, idaṃ na vipaccatī’’ti vipaccanavibhāgato, gahaṭṭhapabbajitānaṃ sādhāraṇāsādhāraṇato, ādi-saddena vedanādivibhāgato ca.
所谓业，就是‘‘如是果报业必现，如是果报业相似’’，这是根据业果分类来说的。所谓门，是指身门。所谓恶果，是指‘‘这是恶果报，这是非恶果报’’，这是根据恶果报分类来说的。所谓成熟和不成熟，是指‘‘此处成熟，彼处不成熟’’，这是根据成熟报分类来说的。对家居人和出家人，分别以普通与非普通来区分，并且以诸种名称对受苦等感受作区分。
Kammato tāva vinicchayo vuccatīti sambandho. Yasmā manussattabhāve ṭhitasseva kusaladhammānaṃ tikkhavisadabhāvāpatti, yathā tiṇṇaṃ bodhisattānaṃ bodhittayanibbattiyaṃ, evaṃ manussabhāve ṭhitasseva edisānaṃ akusaladhammānampi tikkhavisadabhāvāpattīti āha – ‘‘manussabhūtassevā’’ti. Pākatikamanussānampi ca kusaladhammānaṃ visesappatti vimānavatthuaṭṭhakathāyaṃ vuttanayeneva veditabbā. Yathāvutto ca attho samānajātiyassa vikopane garutaro, na tathā vijātiyassāti vuttaṃ – ‘‘manussabhūtaṃ mātaraṃ vā pitaraṃ vā’’ti. Liṅgaparivatte ca so eva ekakammanibbatto bhavaṅgappabandho jīvitindriyapabandho ca, na aññoti āha – ‘‘api parivattaliṅga’’nti. Arahattaṃ pattepi eseva nayo. Tassa vipākantiādi kammassa ānantariyabhāvasamatthanaṃ. Catukkoṭiyañcettha sambhavati. Tattha paṭhamā koṭi dassitā, itarāsu visaṅketabhāvaṃ dassetuṃ – ‘‘yo panā’’tiādi vuttaṃ. Yadipi tattha visaṅketo, kammaṃ pana garutaraṃ ānantariyasadisaṃ bhāyitabbanti āha – ‘‘bhāriyaṃ…pe… tiṭṭhatī’’ti. Ayaṃ pañhoti ñāpanicchānibbattā kathā.
所谓业的究竟划分即称为关系。因在人身存在中，善法能够实际产生三种明显区别的成熟果报，如三果菩萨得已成就觉行的成熟，同样在人身中，恶法也能产生明显而锐利的成熟果报，故称为“人身所现”。对经过成熟的做人，如梵天说法中阐述天人出家人等善法特别成熟的情形，也应依此辨别。如经中所说，同一种族内行善时，业果较为严重，而不同种族不然，即“不论为人身是母亲或父亲”。关于性别变化，亦由相同业力缠缚，生死之业缠缚等联系，非他故，故称“亦归于转变性别”。对阿拉汉果的获得也是同样原则。故业果等同于业的内在状态稳定性。此处出现四种类型。第一种类型已示，其他略示不确定状态，从“若有人……”起的说法即是。虽然此处出现不确定性，但业果较重者应畏惧其相似于不能违背的严重业，故说“妻子……常存”等，这即释疑与智的引申讨论。
Abhisandhināti adhippāyena. Ānantariyaṃ phusatīti maraṇādhippāyeneva ānantariyavatthuno vikopitattā vuttaṃ. Ānantariyaṃ na phusatīti ānantariyavatthuabhāvato ānantariyaṃ na hoti. Sabbattha hi purimaṃ abhisandhicittaṃ appamāṇaṃ, vadhakacittaṃ pana tadārammaṇaṃ jīvitindriyañca ānantariyabhāve pamāṇanti daṭṭhabbaṃ. Saṅgāmacatukkaṃ sampattavasena yojetabbaṃ. Yo hi parasenāya aññañca yodhaṃ pitarañca kammaṃ karonte disvā yodhassa usuṃ khipati ‘‘etaṃ vijjhitvā mama pitaraṃ vijjhissatī’’ti, yathādhippāyaṃ gate pitughātako hoti. ‘‘Yodhe viddhe mama pitā palāyissatī’’ti khipati, usuṃ ayathādhippāyaṃ gantvā pitaraṃ māreti, vohāravasena pitughātakoti vuccati, ānantariyaṃ pana natthīti. Coracatukkaṃ pana yo ‘‘coraṃ māressāmī’’ti coravesena gacchantaṃ pitaraṃ māreti, ānantariyaṃ phusatītiādinā yojetabbaṃ. Tenevāti teneva payogena. Arahantaghātako hotiyevāti arahato māritattā vuttaṃ, puthujjanasseva taṃ dinnaṃ hotīti etthāyamadhippāyo – yathā vadhakacetanā paccuppannārammaṇāpi pabandhavicchedanavasena jīvitindriyaṃ ārammaṇaṃ katvā pavattati, na evaṃ cāgacetanā. Sā hi cajitabbavatthuṃ ārammaṇaṃ katvā cajanamattameva hoti, aññasantakabhāvakaraṇañca tassa cajanaṃ, tasmā yassa taṃ santakaṃ kataṃ, tasseva dinnaṃ hotīti.
「相会」谓以主宰统摄。因死亡为主宰之故，故说间接业是因致死主宰而激动而成。非因死亡主宰而激动者，因无间断之故，非间接业。普遍而言，过去所有相会念想无量无边，皆由杀意相对生活根本而成间接业。应以四种返修方法加以整合。如见他人为杀父而愤怒施行杀意，即所谓主宰即杀父者。若军人误杀父者，则迅速愧疚自责，但非因主宰，故非间接业。盗贼杀父者随意行为，应以四种返修法予以对治。故以此行为论，是阿拉汉所杀，即阿拉汉杀害，世俗亦视为杀业。在此意即杀意极端表现，断绝关系根本生活根本念头，但不是如此放弃之意。其即是舍弃根本念头，只有舍心而已，且舍净灭他作业故，因其已作净尽，故其行为被视为舍弃。窦去已作业者之果报，果报属其行为所授。
Lohitaṃsamosaratīti abhighātena pakuppamānaṃ sañcitaṃ hoti. Mahantataranti garutaraṃ. Sarīrappaṭijaggane viyāti satthurūpakāyappaṭijaggane viya.
所谓洪水相同流，是损害积聚。此为更重恶业。因身坏裂毁，如敌倒毁形体之流。
Asannipatiteti idaṃ sāmaggiyadīpanaṃ. Bhedo ca hotīti saṅghassa bhedo ca hoti. Vaṭṭatīti saññāyāti ‘‘īdisaṃ karaṇaṃ saṅghabhedāya na hotī’’ti saññāya. Tathā navato ūnaparisāyāti navato ūnaparisāya karontassa tathāti yojetabbaṃ. Tathāti ca iminā ‘‘na ānantariyakamma’’nti imaṃ ākaḍḍhati, na pana ‘‘bhedova hotī’’ti idaṃ. Heṭṭhimantena hi navannameva vasena saṅghabhedo. Dhammavādino anavajjāti yathādhammaṃ anavaṭṭhānato. Saṅghabhedassa pubbabhāgo saṅgharāji.
所谓相会灭尽，是指同体团结之灯光。故亦谓团体破裂。所谓轮转缘起，是指缘此事无团体破裂。所谓轮转缘起，即不令此等原因破团。此为不产生破团之因，故称即此观念。否则若因轻微事成破团，则当由新名而论。不动破团者，则依真实法而行，昔时团体首领负责破团。
Kāyadvārameva pūrenti kāyakammabhāveneva lakkhitabbato. Saṇṭhahantehi kappe…pe… muccatīti idaṃ kappaṭṭhakathāya (kathā. 654 ādayo) na sameti. Tattha hi aṭṭhakathāya (kathā. aṭṭha. 654-657) vuttaṃ – ‘‘āpāyikoti idaṃ suttaṃ yaṃ so ekaṃ kappaṃ asītibhāge katvā tato ekabhāgamattaṃ kālaṃ tiṭṭheyya, taṃ āyukappaṃ sandhāya vutta’’nti. Kappavināseyevāti ca āyukappavināse evāti atthe sati natthi virodho. Ettha ca saṇṭhahanteti idampi ‘‘sveva vinassissatī’’ti viya abhūtaparikappavasena vuttaṃ. Ekadivasameva niraye paccati, tato paraṃ kappābhāve āyukappassapi abhāvatoti avirodhato atthayojanā daṭṭhabbā. Sesānīti saṅghabhedato aññāni ānantariyakammāni.
身门是以身业的发动而成之标志。以世间诸刹那直至解脱之无上时间[注疏654页]一一对应。此说与业果成熟的经文不同。经文中有言：所谓亚谓，是指一劫分割成八份，某一份停住的长寿劫。所谓无劫生灭者，即无长寿劫之生灭，此意不相违背。所谓世间毁灭者，是指必将毁灭，如同极其快速的假定。只一日在地狱即受果报，随后劫不存，长寿劫亦随之不存，此意无违和，可成义理结合。谓诸余下相会破灭之恶业。
Yadi tāni ahosikammasaṅkhaṃ gacchanti, evaṃ sati kathaṃ nesaṃ ānantariyatā cutianantaraṃ vipākadānābhāvato. Atha sati phaladāne cutianantaro eva etesaṃ phalakālo, na aññoti phalakālaniyamena niyatatā icchitā, na phaladānaniyamena. Evampi niyataphalakālānaṃ aññesampi upapajjavedanīyānaṃ diṭṭhadhammavedanīyānañca niyatatā āpajjeyya, tasmā vipākadhammadhammānaṃ paccayantaravikalatādīhi avipaccamānānampi attano sabhāvena vipākadhammatā viya balavatā ānantariyena vipāke dinne avipaccamānānampi ānantariyānaṃ phaladāne niyatasabhāvā ānantariyasabhāvā ca pavattīti attano sabhāvena phaladānaniyameneva niyatā ānantariyatā ca veditabbā. Avassañca ānantariyasabhāvā tato eva niyatasabhāvā ca tesaṃ pavattīti sampaṭicchitabbametaṃ, aññassa balavato ānantariyassa abhāve sati cutianantaraṃ ekantena phaladānato.
若那些（业）在数量上连续发生，如此而言，何以于彼等的间断期止之后，不产生相应的果报呢？由此思惟，果报发生的时间就在间断之后，而非别处，果报的时间并非随意所欲成立，亦非随果报规则而固定。因此，既定果报时期中，对于其他由此生起感受产生者及现见感受者，也当有一种确定性。由此可见，即便是不同时代具不同因缘关系生起而未反转的果报现象，以自身存在条件为基础，亦能于间断果报之期，以强有力的自然法则，如同果报时间的规律，连续发生，不出现间断。因而应认知自身的果报规则即间断规则兼具固定本质与连续本质。间断与固定乃是同一现象的两个方面，其存在和发生相互伴随，因而于自身的果报规则中，因而具有既定本质与连续本质。必须明了间断本质从固定本质中产生，二者伴随发生，如此方能确定。若无强有力的连续间断，则停或果报均不单一独立发生。
Nanu evaṃ aññesampi upapajjavedanīyānaṃ aññasmiṃ vipākadāyake asati cutianantarameva ekantena phaladānato niyatasabhāvā ānantariyasabhāvā ca pavatti āpajjatīti? Nāpajjati asamānajātikena cetopaṇidhivasena upaghātakena ca nivattetabbavipākattā anantare ekantaphaladāyakattābhāvā, na pana ānantariyānaṃ paṭhamajjhānādīnaṃ dutiyajjhānādīni viya asamānajātikaṃ phalanivattakaṃ atthi sabbānantariyānaṃ avīciphalattā, na ca heṭṭhūpapattiṃ icchato sīlavato cetopaṇidhi viya uparūpapattijanakakammaphalaṃ ānantariyaphalaṃ nivattetuṃ samattho cetopaṇidhi atthi anicchantasseva avīcipātanato, na ca ānantariyopaghātakaṃ kiñci kammaṃ atthi, tasmā tesaṃyeva anantare ekantavipākajanakasabhāvā pavattīti. Anekāni ca ānantariyāni katāni ekantena vipāke niyatasabhāvattā uparatāvipaccanasabhāvāsaṅkattā nicchitāni sabhāvato niyatāneva. Tesu pana samānasabhāvesu ekena vipāke dinne itarāni attanā kattabbakiccassa teneva katattā na dutiyaṃ tatiyampi ca paṭisandhiṃ karonti, na samatthatāvighātattāti natthi tesaṃ ānantariyakatānivatti, garugarutarabhāvo pana tesaṃ labbhatevāti saṅghabhedassa siyā garutarabhāvoti ‘‘yena…pe… vipaccatī’’ti āha. Ekassa pana aññāni upatthambhakāni hontīti daṭṭhabbāni. Paṭisandhivasena vipaccatīti vacanena itaresaṃ pavattivipākadāyitā anuññātā viya dissati. No vā tathā sīlavatīti yathā pitā sīlavā, tathā sīlavatī no vā hotīti yojanā. Sace mātā sīlavatī, mātughāto paṭisandhivasena vipaccatīti yojanā.
难道说，其他由此产生感受的存在者，就不能在某一果报给予者的连续其间，伴随产生既定本质和间断本质吗？不然，因无相同出生性及心意集会之阻碍，果报本身不可阻碍，应当伴随存在，果报的连续性不因防止连贯发生的意向而断绝。间断的头一次禅定等非第二次禅定及其余级次，皆不存在阻碍连续果报的反向作用，也无意阻止因善根集会产生的果报，即无通断之别、无间断妨碍的果报；且无任何业能阻碍间断性果报的生起。因此他们之间在间断果报的前后，必然发生一种毫无二致的果报生起状态。许多间断行为在果报连续时，因具有决定性、阻碍相等消除相等性而聚合，必然产生时空统一的本质。于共同本质中，当果报同时发生时，其他的行为也因该本质而完成，且未生第二、第三果报的相关再生，显示这些行为无反向作用，是没有行为转回现象的。但实际上他们获得非常强的行为转回性，因此称此情形为破坏僧团的强烈果报转回，如说“由此行为……会被破坏”等等。兼有其他辅助行为者亦可见。由再生之义说法，表面上某些行为果报伴随新生而不存在，但若论护持善行者，则称其存在。若母亲是善行者，则对母亲之伤害行为伴随再生亦为行为转回。因而以一定范围计。
Pakatattoti anukkhitto. Samānasaṃvāsakoti apārājiko. Samānasīmāyanti ekasīmāyaṃ.
“明确性”者，意为未被禁止；“相同边界”者，意指同一界限。
§276
276.Satthu kiccaṃ kātuṃ asamatthoti yaṃ satthārā kātabbakiccaṃ anusāsanādi, naṃ kātuṃ asamatthoti bhagavantaṃ paccakkhāya. Aññaṃ titthakaranti aññaṃ satthāraṃ. Vuttañhetaṃ –
276.若因未能完成世尊所嘱托的应行事功，而未能得已，是不符教主之意。若作他师之行，理应谴责之。经文如何说：
‘‘Titthaṃ jānitabbaṃ, titthakaro jānitabbo, titthiyā jānitabbā, titthiyasāvakā jānitabbā. Tattha titthaṃ nāma dvāsaṭṭhi diṭṭhiyo. Ettha hi satthā taranti uplavanti ummujjanimujjaṃ karonti, tasmā titthanti vuccanti. Tādisānaṃ diṭṭhīnaṃ uppādetā titthakaro nāma pūraṇakassapādiko. Tassa laddhiṃ gahetvā pabbajitā titthiyā nāma. Te hi titthe jātāti titthiyā. Yathāvuttaṃ vā diṭṭhigatasaṅkhātaṃ titthaṃ etesaṃ atthīti titthikā , titthikā eva titthiyā. Tesaṃ paccayadāyakā titthiyasāvakāti veditabbā’’ti (ma. ni. aṭṭha. 1.140).
『应当了解外道，行外道者应当知道，外道妇人应当知道，外道徒众亦应当知道。所谓外道，即有六十二种观点。在此，世尊超越、激越、振作，故称为外道。此类观点的提出者被称为外道行者，其得果后出家称为外道路者。凡生于此道者，称为外道。所谓外道，意指此等观点所指之意。外道的跟随者为外道徒众，应知。』（大毗尼阿含经一巻一百四十页）
§277
277. Abhijātiādīsu pakampanadevatūpasaṅkamanādinā jātacakkavāḷena samānayogakkhamaṃ dasasahassaparimāṇaṃ cakkavāḷaṃ jātikhettaṃ. Saraseneva āṇāpavattanaṭṭhānaṃ āṇākhettaṃ. Visayabhūtaṃ ṭhānaṃ visayakhettaṃ. Dasasahassī lokadhātūti imāya lokadhātuyā saddhiṃ imaṃ lokadhātuṃ parivāretvā ṭhitā dasasahassī lokadhātu. Tattakānaṃyeva jātikhettabhāvo dhammatāvasena veditabbo. ‘‘Pariggahavasenā’’ti keci, ‘‘sabbesaṃyeva buddhānaṃ tattakaṃyeva jātikhettaṃ tannivāsīnaṃyeva devatānaṃ dhammābhisamayo’’ti ca vadanti. Mātukucchi okkamanakālādīnaṃ channaṃ eva gahaṇaṃ nidassanamattaṃ mahābhinīhārādikālepi tassa pakampanassa labbhanato. Āṇākhettaṃ nāma yaṃ ekajjhaṃ saṃvaṭṭati vivaṭṭati ca, āṇā pavattati āṇāya tannivāsidevatānaṃ sirasā sampaṭicchanena, tañca kho kevalaṃ buddhānaṃ ānubhāveneva, na adhippāyavasena. Adhippāyavasena pana ‘‘yāvatā vā pana ākaṅkheyyā’’ti (a. ni. 3.81) vacanato tato parampi āṇā vatteyyeva.
277.由生起诸波动神祇伴随转轮王出现，交界地带宛若由十万大小轮王所围成的转轮境界。此境如水面涟漪之处称为波澜地，宛如水波旋转之处为水波地。所谓地域化境界为地域，其规模为十万界。如此世界由此多重界所围绕。一切轮回界交替出现，成为如转轮之地，亦被视为诸佛的住地，有诸神安住之法。覆之如母鸟覆雏之时，显现为密蔽状。即便在大震荡之时也呈现籠罩之态。波澜地为一处波动起伏之域，神祇其首脑因诸佛功德力而聚集，非权势力所致。而影响范围为“一直到所期待处”等。（阿含经三卷八十一节）由此推知，此轮回境域也随之转动。
Na uppajjantīti pana atthīti ‘‘na me ācariyo atthi, sadiso me na vijjatī’’tiādiṃ (ma. ni. 1.285; mahāva. 11; kathā. 405) imissā lokadhātuyā ṭhatvā vadantena bhagavatā ‘‘kiṃ panāvuso, sāriputta, atthetarahi aññe samaṇā vā brāhmaṇā vā bhagavatā samasamā sambodhiyanti, evaṃ puṭṭho ahaṃ, bhante, ‘no’ti vadeyya’’nti (dī. ni. 3.161) vatvā tassa kāraṇaṃ dassetuṃ – ‘‘aṭṭhānametaṃ anavakāso, yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṃ acarimaṃ uppajjeyyu’’nti imaṃ suttaṃ (a. ni. 1.277; vibha. 809; ma. ni. 3.129; mi. pa. 5.1.1) āharantena dhammasenāpatinā ca buddhakhettabhūtaṃ imaṃ lokadhātuṃ ṭhapetvā aññattha anuppatti vuttā hotīti adhippāyo.
言『不生』者，犹言『我无师承者，我无相似者』等语（见《中部小品》一二八五、《大部》十一、《说经》四〇五）是也。世尊立于此世界界中，以言教导曰：『汝今云何，沙利佛陀？诸他沙门、婆罗门，能与世尊同时一时正觉乎？今吾问，汝应答“不”』（见《中部收论》三一六）如是说，为示此故曰：「此地非无可生之处也，乃某一世界界中，当有二阿拉汉的正觉者，先后各自出世。」由此说句，及以法军长官，立定此含佛法光明之世界界，别处无复此生也，此为主要教义。
Ekatoti saha, ekasmiṃ kāleti attho, so pana kālo kathaṃ paricchinnoti carimabhave paṭisandhiggahaṇato paṭṭhāya yāva dhātuparinibbānāti dassento, ‘‘tatthā’’tiādimāha. Anacchariyattāti dvīsupi uppajjamānesu acchariyattābhāvatoti attho. Dvīsupi uppajjamānesu anacchariyatā, kimaṅgaṃ pana bahūsūti dassento, ‘‘yadi cā’’tiādimāha. Buddhā nāma majjhe bhinnasuvaṇṇaṃ viya ekasadisāti tesaṃ desanāpi ekarasā ekadhāti āha – ‘‘desanāya ca visesābhāvato’’ti . Etenapi anacchariyattameva sādheti. Vivādabhāvatoti etena vivādābhāvatthaṃ dve buddhā ekato na uppajjantīti dasseti. Etaṃ kāraṇanti etaṃ anacchariyatādikāraṇaṃ. Tatthāti milindapañhe.
「一」谓同一时代意。时代如何分知？由终生灭尽与再生相继起知之，示以『是也』等语。所谓『无奇异』者，谓二者出世时无异也。二者无异，则何故多？示以『若尔』语。佛陀如一道金，虽有分种差别，开示佛法趣味皆同一味，说曰：『因教无异故』。如是示现『无奇异』之义。所谓无争端者，即二佛非同时出也。此故是非同时，是无奇异之缘故也。此义出自《犍度难经》。
Ekaṃ eva buddhaṃ dhāretīti ekabuddhadhāraṇī. Etena evaṃsabhāvā ete buddhaguṇā, yena dutiyabuddhaguṇe dhāretuṃ asamatthā ayaṃ lokadhātūti dasseti. Paccayavisesanipphannānañhi guṇadhammānaṃ bhāriyo viseso mahāpathaviyāpi dussahoti sakkā viññātuṃ. Tathā hi abhisambodhisamaye upagatassa lokanāthassa guṇabhāraṃ bodhirukkhassa tīsupi disāsu mahāpathavī sandhāretuṃ nāsakkhi. Tasmā ‘‘na dhāreyyā’’ti vatvā tameva adhāraṇaṃ pariyāyantarehi pakāsento ‘‘caleyyā’’tiādimāha. Tattha caleyyāti paripphandeyya. Kampeyyāti pavedheyya . Nameyyāti ekapassena nameyya. Onameyyāti osīdeyya. Vinameyyāti vividhaṃ ito cito ca nameyya. Vikireyyāti vātena thusamuṭṭhi viya vippakireyya. Vidhameyyāti vinasseyya. Viddhaṃseyyāti sabbaso viddhastā bhaveyya. Tathābhūtā ca na katthaci tiṭṭheyyāti āha – ‘‘na ṭhānamupagaccheyyā’’ti.
仅记一佛，称为一佛持守。此理显明：此诸佛陀果位，令次佛不能持守此世界界。诸本性及性质，如大地承重重物般难以承载。释迦世尊成道时，其大觉树之功德如大地承重三方，亦不可承。故言『不能持守』。又以不同名义宣示，谓此动作：摇动、摇荡、一举手即倒、一摇荡者，如风中扬尘翻覆、破坏之意。又言『不可着止』，谓不可立于何处。
Idāni tattha nidassanaṃ dassento, ‘‘yathā, mahārājā’’tiādimāha. Tattha eke puriseti ekasmiṃ purise. Samupādikāti samaṃ uddhaṃ pajjati pavattatīti samupādikā, udakassa upari samaṃ gāminīti attho. ‘‘Samuppādikā’’tipi paṭhanti, ayamevattho. Vaṇṇenāti saṇṭhānena. Pamāṇenāti ārohena. Kisathūlenāti kisathūlabhāvena, pariṇāhenāti attho. Dvinnampīti dvepi, dvinnampi vā sarīrabhāraṃ.
今且举例为显说，如『大王』者为人名。『起因者』意为自下平起之意。又言『联结』者，谓连结起伏、起动。亦谓『水面上平地』之义。『联结者』乃此意。『排列』即集聚之意。『尺度』谓上升之势。『质劣』谓无质劣之体。『变化』谓转变之义。二谓二者，同时负载身体之意。
Chādentanti rocentaṃ ruciṃ uppādentaṃ. Tandikatoti tena bhojanena tandibhūto. Anonamitadaṇḍajātoti yāvadatthaṃ bhojanena onamituṃ asakkuṇeyyatāya anonamanadaṇḍo viya jāto. Sakiṃ bhutto vameyyāti ekampi ālopaṃ ajjhoharitvā vameyyāti attho.
「触动」者，谓令受感而起喜悦者。『变乏力』者，谓食物作乏力。『无所依属杖生』者，谓因食物不足，起无赖之象，如杖生是也。『食多则翻』者，谓仅一有所失亦摇晃之意。
Atidhammabhārena pathavī calatīti dhammena nāma pathavī tiṭṭheyya. Sā kiṃ teneva calati vinassatīti adhippāyena pucchati. Puna thero ‘‘ratanaṃ nāma loke kuṭumbaṃ sandhārentaṃ abhimatañca lokena attano garusabhāvatāya sakaṭabhaṅgassa kāraṇaṃ atibhārabhūtaṃ diṭṭhaṃ. Evaṃ dhammo ca hitasukhavisesehi taṃsamaṅgīnaṃ dhārento abhimato ca viññūnaṃ gambhīrappameyyabhāvena garusabhāvattā atibhārabhūto pathavīcalanassa kāraṇaṃ hotī’’ti dassento, ‘‘idha, mahārāja, dve sakaṭā’’tiādimāha . Eteneva tathāgatassa mātukucchiokkamanādikāle pathavīkampanakāraṇaṃ saṃvaṇṇitanti daṭṭhabbaṃ. Ekassāti ekasmā, ekassa vā sakaṭassa ratanaṃ, tasmā sakaṭā gahetvāti attho.
地因重物移动即名地动。问曰：此地何以因重而动？长老答曰：『世间荟聚如宝之车，因为车轮负重过度影响，致车断损坏。如此地因行法喜乐诸善众持守，非谨慎智者重负，则如车轮断故致地动。』又言：『此中，大王，有二车。』意谓二车中各有宝。以此记载如来母腹中微动因地动生起时节。『一』谓某一车，亦谓某一车有宝，故其车须负载。
Osāritanti uccāritaṃ, vuttanti attho. Aggoti sabbasattehi aggo. Jeṭṭhoti vuddhataro. Seṭṭhoti pasatthataro. Visiṭṭhehi sīlādīhi guṇehi samannāgatattā visiṭṭho. Uggatatamoti uttamo. Pavaroti tasseva vevacanaṃ. Natthi etassa samoti asamo. Asamā pubbabuddhā, tehi samoti asamasamo. Natthi etassa paṭisamo paṭipuggaloti appaṭisamo. Natthi etassa paṭibhāgoti appaṭibhāgo. Natthi etassa paṭipuggaloti appaṭipuggalo.
『宣说』者，即『说出』、『所言』之义也。『第一』者，于一切众生之中为第一。『最长』者，为年岁更长者。『最胜』者，为更为殊胜者。以殊胜之戒等功德具足，故为『殊胜』。『最高』者，即最上之义。『最优』者，乃其同义异名。『无等』者，无有与此相等者。诸过去佛为无等，与彼等相等，故为『等无等』。『无对』者，无有与此匹敌之人。『无比』者，无有与此相似者。『无对人』者，无有与此对等之人。
Sabhāvapakatikāti sabhāvabhūtā akittimā pakati. Kāraṇamahantattāti kāraṇānaṃ mahantatāya, mahantehi buddhakaradhammehi pāramisaṅkhātehi kāraṇehi buddhaguṇānaṃ nibbattitoti vuttaṃ hoti. Pathavīādīni mahantāni vatthūni, mahantā cakkavāḷādayo attano attano visaye ekekāva, evaṃ sammāsambuddhopi mahanto attano visaye eko eva. Ko ca tassa visayo? Buddhabhūmi, yāvatakaṃ vā ñeyyaṃ. ‘‘Ākāso viya anantavisayo bhagavā eko eva hotī’’ti vadanto paracakkavāḷesupi dutiyassa buddhassa abhāvaṃ dasseti.
『自性本然』者，乃自性真实、非造作之本性。『因缘广大』者，谓诸因缘之广大性，即由广大之成佛助道法——称为波罗蜜——等广大因缘而生起佛陀诸功德，此即所说之义。大地等广大事物，以及广大的世界体系等，各在其自身领域中各为唯一；同理，正自觉者亦为广大者，在其自身领域中亦唯一无二。彼之领域为何？即佛陀境界，或一切所知之范围。言『世尊如虚空般，以无边为境界，唯一无二』，此语亦显示于他世界体系中亦无第二佛陀之存在。
Imināva padenāti ‘‘ekissā lokadhātuyā’’ti iminā eva padena. Dasa cakkavāḷasahassāni gahitānīti jātikhettāpekkhāya gahitāni. Ekacakkavāḷenevāti iminā eva ekacakkavāḷena, na yena kenaci. Yathā ‘‘imasmiṃyeva cakkavāḷe uppajjantī’’ti vutte imasmimpi cakkavāḷe jambudīpe eva, tatthāpi majjhimadese evāti paricchindituṃ vaṭṭati, evaṃ ‘‘ekissā lokadhātuyā’’ti jātikhette adhippetepi imināva cakkavāḷena paricchindituṃ vaṭṭati.
『即以此句』者，即以『于一世界』此句。『摄取一万个世界体系』者，乃就生处之领域而摄取。『仅此一世界体系』者，即仅以此一世界体系，而非以任何其他。譬如说『生于此世界体系中』时，可进而限定为仅在此世界体系中之赡部洲，乃至其中仅在中部地区；同理，『于一世界』虽意在生处之领域，亦可以此一世界体系加以限定。
Paṭhamavaggavaṇṇanā niṭṭhitā. · 第一品义疏已竟。