3. Anuttariyavaggo · 3. 无上品义注
3. Anuttariyavaggo第三 无上品
1-2. Sāmakasuttādivaṇṇanā第一至第二 《萨玛咖经》等的注释
§21-22
21-22. Tatiyassa paṭhame sāmagāmaketi sāmakānaṃ ussannattā evaṃladdhanāme gāmake. Pokkharaṇiyāyanti pokkharaṇiyānāmake vihāre. Abhikkantāya rattiyāti rattiyā paṭhamayāmaṃ atikkamma majjhimayāme sampatte. Abhikkantavaṇṇāti abhikkantaatimanāpavaṇṇā. Kevalakappanti sakalakappaṃ. Pokkharaṇiyaṃ obhāsetvāti pokkharaṇiyānāmakaṃ mahāvihāraṃ attano obhāsena pharitvā. Samanuññoti samānaanuñño samānacitto. Dovacassatāti dubbacabhāvo. Pāpamittatāti lāmakamittatā . Imasmiṃ sutte parihāniyadhammāva kathitā. Dutiye aparihāniyadhammā lokuttaramissakā kathitā.
【二十一至二十二】关于第三品第一节中『共同来集』这称谓，谓是那些共同聚集者的隆盛会合，因此称为『共同者』。如『池林』，依其名称为池林丛林，指佛法僧三宝所依止的庄严寺院。所谓『超过夜间』，谓越过夜间，指已跨过半夜时分，至中夜时段到来。『超过色相』，即超越过分的色相，此处为色相的过于充满。『唯有时间』，意指一切时段皆可。『池林照耀』，喻其大寺院以自身光辉遍照广大。『心意相随』，谓心念相同、一致。『难共见』，指难以同时见到。『恶友结交』，意为恶劣的朋友结成。此经文中论述了毁坏之法。第二品则言及不毁坏之法，谓乃超越世俗的境界。
3. Bhayasuttavaṇṇanā第三 《怖畏经》的注释
§23
23. Tatiye kāmarāgarattāyanti kāmarāgaratto ayaṃ. Chandarāgavinibaddhoti chandarāgena vinibaddho. Bhayāti cittutrāsabhayā. Paṅkāti kilesapaṅkato. Saṅgo paṅko ca ubhayanti saṅgo ca paṅko ca idampi ubhayaṃ. Ete kāmā pavuccanti, yattha satto puthujjanoti yasmiṃ saṅge ca paṅke ca puthujjano satto laggo laggito palibuddho. Upādāneti catubbidhe upādāne. Jātimaraṇasambhaveti jātiyā ca maraṇassa ca sambhave paccayabhūte. Anupādāvimuccantīti anupādiyitvā vimuccanti. Jātimaraṇasaṅkhayeti jātimaraṇānaṃ saṅkhayasaṅkhāte nibbāne, nibbānārammaṇāya vimuttiyā vimuccantīti attho. Imasmiṃ ṭhāne vivaṭṭetvā arahattameva patto esa bhikkhu. Idāni taṃ khīṇāsavaṃ thomento te khemappattātiādimāha. Tattha khemappattāti khemabhāvaṃ pattā. Sukhinoti lokuttarasukhena sukhitā. Diṭṭhadhammābhinibbutāti abbhantare kilesābhāvena diṭṭhadhammeyeva abhinibbutā. Imasmiṃ sutte vaṭṭameva kathetvā gāthāsu vaṭṭavivaṭaṃ kathitaṃ.
【二十三】关于第三品称为欲爱持久者，则指对欲爱深缠不舍者。所谓的『欲爱缠缚』，即受欲爱牵连而被束缚。『惧怖』，是由心生的恐惧。『污染』，谓为烦恼污垢附着。『爱缠与污染同时并存』，即爱与污染俱在，两者并行。此等皆为欲爱法：凡是生身众生、非圣者，受缠与污染之所缠绕，而被所缚住，且从此四种取使相生，即（一）见取、（二）戒禁取、（三）礼拜取、（四）邪见取。所谓生死相续，是指生与死相互因缘所生之法。『无取而得解脱』者，谓摒弃取着而得解脱。『生死尽灭』，即指生死的终结，也就是涅槃的无生灭。处于此境地者，即已破疑断惑，证得阿拉汉果。此时称为除尽染污者，进入安稳安乐之境界。所谓世间之乐，乃超出凡俗的究竟快乐。『断行见等』，谓内在烦恼已断灭，故于所见不复染著。此经文详述以上义理，辅以颂歌解释过程。
4. Himavantasuttavaṇṇanā第四 《雪山经》的注释
§24
24. Catutthe padāleyyāti bhindeyya. Chavāyāti lāmikāya. Samādhissa samāpattikusalo hotīti āhārasappāyautusappāyāni pariggahetvā samādhiṃ samāpajjituṃ kusalo hoti cheko samattho paṭibalo. Samādhissa ṭhitikusaloti samādhissa ṭhitiyaṃ kusalo, samādhiṃ ṭhapetuṃ sakkotīti attho. Samādhissa vuṭṭhānakusaloti samādhissa vuṭṭhāne kusalo, yathāparicchedena vuṭṭhātuṃ sakkotīti attho. Samādhissa kallitakusaloti samādhissa kallatāya kusalo, samādhicittaṃ hāsetuṃ kallaṃ kātuṃ sakkotīti attho. Samādhissa gocarakusaloti samādhissa asappāye anupakārake dhamme vajjetvā sappāye upakārake sevantopi, ‘‘ayaṃ samādhinimittārammaṇo ayaṃ lakkhaṇārammaṇo’’ti jānantopi samādhissa gocarakusalo nāma hoti. Samādhissa abhinīhārakusaloti upariuparisamāpattisamāpajjanatthāya paṭhamajjhānādisamādhiṃ abhinīharituṃ sakkonto samādhissa abhinīhārakusalo nāma hoti. So paṭhamajjhānā vuṭṭhāya dutiyaṃ samāpajjati, dutiyajjhānā…pe… tatiyajjhānā vuṭṭhāya catutthaṃ samāpajjatīti.
【二十四】第四缺失者，是谓应当破坏之物。『堕落者』指被污染之处。具足修定技能者，谓通过调摄饮食衣食得以善修定力，无论梵行、忍辱均能持守完善。『具定住功夫』即在修定中能安住，具此功夫者，能令定法住立坚固。『具起行功夫』，意谓能令定境起显、现前。『具纯正功夫』，指能令定心安静不生妄念，且能使定心展颜欢喜。『具向境功夫』，意指于定境权巧娴熟，能分别定相及其缘起，知道此为定的标志、记号。『具引导功夫』，谓初禅等定能顺利引导至更高禅定境界者。此菩萨初禅生起，便能入第二禅，第二禅生起，能入第三禅，如此类推至第四禅。
5. Anussatiṭṭhānasuttavaṇṇanā第五 《随念处经》的注释
§25
25. Pañcame anussatiṭṭhānānīti anussatikāraṇāni. Itipi so bhagavātiādīni visuddhimagge (visuddhi. 1.123 ādayo) vitthāritāneva. Idampi kho, bhikkhave, ārammaṇaṃ karitvāti idaṃ buddhānussatikammaṭṭhānaṃ ārammaṇaṃ karitvā. Visujjhantīti paramavisuddhiṃ nibbānaṃ pāpuṇanti. Sesaṃ sabbattha uttānatthameva. Imasmiṃ pana sutte cha anussatiṭṭhānāni missakāni kathitānīti veditabbāni.
【二十五】第五为念处基础者，谓念处之缘起因缘。世尊于此清净道上分别宣说宗义，谓此为修持佛陀念忆所依止之根。由此修习得大清净，达到涅槃。残余诸法皆为修净提高而服务。由此经论可得知此处所述六念处基础皆为非污染之具。
6. Mahākaccānasuttavaṇṇanā第六 《玛哈咖吒那经》的注释
§26
26. Chaṭṭhe sambādheti pañcakāmaguṇasambādhe. Okāsādhigamoti ettha okāsā vuccanti cha anussatiṭṭhānāni, tesaṃ adhigamo. Visuddhiyāti visujjhanatthāya. Sokaparidevānaṃ samatikkamāyāti sokānañca paridevānañca samatikkamatthāya. Atthaṅgamāyāti atthaṃ gamanatthāya . Ñāyassa adhigamāyāti sahavipassanakassa maggassa adhigamanatthāya. Nibbānassa sacchikiriyāyāti apaccayaparinibbānassa paccakkhakiriyatthāya.
【二十六】第六为五种功德之成就焉。所谓『成就空非』，此指于六念处能达到空性之境界。『清净』，旨在获得清净无染之境。『超越忧恼』，为克服忧愁悲伤之界。『达真实义』，旨在理解真实之意思。『得智慧』，即证得通达诸法之智。『得涅槃之证知』，指了知涅槃不生的真理。
Sabbasoti sabbākārena. Ākāsasamenāti alagganaṭṭhena ceva apalibuddhaṭṭhena ca ākāsasadisena. Vipulenāti na parittakena. Mahaggatenāti mahantabhāvaṃ gatena, mahantehi vā ariyasāvakehi gatena, paṭipannenāti attho. Appamāṇenāti pharaṇaappamāṇatāya appamāṇena. Averenāti akusalaverapuggalaverarahitena. Abyāpajjhenāti kodhadukkhavajjitena. Sabbametaṃ buddhānussaticittameva sandhāya vuttaṃ. Paratopi eseva nayo. Visuddhidhammāti visujjhanasabhāvā. Imasmimpi sutte cha anussatiṭṭhānāni missakāneva kathitānīti.
【十一】『尽皆』，谓尽所有法皆具足。『如虚空一般』，意指广大无边且无所障碍之义。『广大丰富』，指具大庄严广大之相。『以大阿拉汉众为伴』，谓与众多尊者同于法中行持。『精进不懈』，指无厌无疲之努力。『无愧怍心』，无恶意及忿恨之心。此皆为修持佛陀念念相续之根本功德。其他经文法义亦不出此旨。此处清净诸法意境，应当如是分别理解。
7. Paṭhamasamayasuttavaṇṇanā七、《第一时经》注释
§27
27. Sattame manobhāvanīyassāti ettha manaṃ bhāveti vaḍḍhetīti manobhāvanīyo. Dassanāyāti dassanatthaṃ. Nissaraṇanti niggamanaṃ vūpasamanaṃ. Dhammaṃ desetīti kāmarāgappajahanatthāya asubhakammaṭṭhānaṃ katheti. Dutiyavārādīsu byāpādappahānāya mettākammaṭṭhānaṃ, thinamiddhappahānāya thinamiddhavinodanakammaṭṭhānaṃ, ālokasaññaṃ vā vīriyārambhavatthuādīnaṃ vā aññataraṃ, uddhaccakukkuccappahānāya samathakammaṭṭhānaṃ, vicikicchāpahānāya tiṇṇaṃ ratanānaṃ guṇakathaṃ kathento dhammaṃ desetīti veditabbo. Āgammāti ārabbha. Manasikarototi ārammaṇavasena citte karontassa. Anantarā āsavānaṃ khayo hotīti anantarāyena āsavānaṃ khayo hoti.
第27节「心之所修」者，谓此处心所增长。所说「显现」者，为显现之意。所说「断除」者，谓断除、安静之义。「说法」者，为除欲贪之故，而敷演不净修行处。第二个及以后多重话语中，为除嗔恨，修习慈业；为除昏沉睡眠，修习除昏眠的法行；因光的觉知等起，或由精进发起等，为止之法行；为除疑惑，讲三宝的功德，谓此理应知晓。从「Ágammāti」开始，意为着手、起始；「关注」意为以对象为起点的内心作用。随后指出，烦恼之断灭是无间断发生的。
8. Dutiyasamayasuttavaṇṇanā八、《第二时经》注释
§28
28. Aṭṭhame maṇḍalamāḷeti bhojanasālāya. Cārittakilamathoti piṇḍapātacariyāya uppannakilamatho. Bhattakilamathoti bhattadaratho. Vihārapacchāyāyanti vihārapaccante chāyāya. Yadevassadivā samādhinimittaṃ manasikataṃ hotīti yaṃ eva tassa tato purimadivasabhāge samathanimittaṃ citte kataṃ hoti. Tadevassa tasmiṃ samaye samudācaratīti taṃyeva etassa tasmiṃ samaye divāvihāre nisinnassa manodvāre sañcarati. Ojaṭṭhāyīti ojāya ṭhito patiṭṭhito. Phāsukassahotīti phāsukaṃ assa hoti. Sammukhāti kathentassa sammukhaṭṭhāne. Sutanti sotena sutaṃ. Paṭiggahitanti cittena paṭiggahitaṃ.
第28节「中央厅」意谓食堂。所谓「托钵行乞之劳苦」意为托钵乞食的辛劳，「用餐之劳苦」意为用餐后的劳动。所谓「禅院荫蔽」乃指在禅院边阴凉处。因修习精进，有昼间专注境界，因此心于前一日白天起处，产生定心之相。因而当时正在禅院白天中坐禅者，心在门口流转。所谓「立于精力」为凭借精力站立；「有雀鸟」指有雀鸟在那里；「面对」即说法之地；「听闻」意谓以耳入受；「摄受」即由心摄持。
9. Udāyīsuttavaṇṇanā九、《伍答夷经》注释
§29
29. Navame udāyinti lāḷudāyittheraṃ. Suṇomahaṃ, āvusoti, āvuso, nāhaṃ badhiro, suṇāmi bhagavato vacanaṃ, pañhaṃ pana upaparikkhāmīti. Adhicittanti samādhivipassanācittaṃ. Idaṃ, bhante, anussatiṭṭhānanti idaṃ jhānattayasaṅkhātaṃ anussatikāraṇaṃ. Diṭṭhadhammasukhavihārāya saṃvattatīti imasmiṃyeva attabhāve sukhavihāratthāya pavattati. Ālokasaññanti ālokanimitte uppannasaññaṃ. Divā saññaṃ adhiṭṭhātīti divāti saññaṃ ṭhapeti . Yathā divā tathā rattinti yathānena divā ālokasaññā manasikatā, rattimpi tatheva taṃ manasi karoti. Yathā rattiṃ tathā divāti yathā vānena rattiṃ ālokasaññā manasikatā, divāpi taṃ tatheva manasi karoti. Vivaṭenāti pākaṭena. Apariyonaddhenāti nīvaraṇehi anonaddhena. Sappabhāsaṃ cittaṃ bhāvetīti dibbacakkhuñāṇatthāya sahobhāsakaṃ cittaṃ brūheti vaḍḍheti. Yaṃ pana ‘‘ālokasaññaṃ manasi karotī’’ti vuttaṃ, taṃ thinamiddhavinodanālokasaññaṃ sandhāya vuttaṃ, na dibbacakkhuñāṇālokanti veditabbaṃ. Ñāṇadassanappaṭilābhāyāti dibbacakkhusaṅkhātassa ñāṇadassanassa paṭilābhāya.
第29节「起始」是指喇楼长老。说「请听我所闻」，意思是说「兄长，我非聋者，能闻世尊语，然尚待问题探讨」。所谓「上心」指定慧之心。「此乃所念之处」指的是禅定所成就的念处。谓此乃观禅三昧之所在，为直接体验世间法乐的缘起。所谓「光觉」为由观察缘起而生的觉知。昼夜严格保持此觉，昼则于光觉上止持，夜亦如是。明白持守昼夜光觉的差别。所谓「显露」为明白显然。所谓「不杂乱」即因烦恼不覆盖。谓心光分明乃天眼觉知之因。有言光觉是对除昏眠的觉知，非天眼之知。「智见之证」指天眼知识见证的获得。
Imameva kāyantiādīsu yaṃ vattabbaṃ siyā, taṃ sabbaṃ sabbākārena vitthārato visuddhimagge kāyagatāsatikammaṭṭhāne vuttaṃ. Kāmarāgappahānāyāti pañcakāmaguṇikassa rāgassa pahānatthāya. Seyyathāpi passeyyāti yathā passeyya. Sarīranti matasarīraṃ. Sivathikāya chaḍḍitanti susāne apaviddhaṃ. Ekāhaṃ matassa assāti ekāhamataṃ. Dvīhaṃ matassa assāti dvīhamataṃ. Tīhaṃ matassa assāti tīhamataṃ. Bhastā viya vāyunā uddhaṃ jīvitapariyādānā yathānukkamaṃ samuggatena sūnabhāvena dhumātattā uddhumātaṃ, uddhumātameva uddhumātakaṃ. Paṭikūlattā vā kucchitaṃ uddhumātanti uddhumātakaṃ. Vinīlaṃ vuccati viparibhinnavaṇṇaṃ, vinīlameva vinīlakaṃ. Paṭikūlattā vā kucchitaṃ vinīlanti vinīlakaṃ. Maṃsussadaṭṭhānesu rattavaṇṇassa pubbasannicayaṭṭhānesu setavaṇṇassa yebhuyyena ca nīlavaṇṇassa nīlaṭṭhāne nīlasāṭakapārutasseva chavasarīrassetaṃ adhivacanaṃ. Paribhinnaṭṭhānehi navahi vā vaṇamukhehi vissandamānaṃ pubbaṃ vipubbaṃ, vipubbameva vipubbakaṃ. Paṭikūlattā vā kucchitaṃ vipubbanti vipubbakaṃ. Vipubbakaṃ jātaṃ tathābhāvaṃ gatanti vipubbakajātaṃ.
说此乃身之所行诸法，详尽逐一费尽阐述于身念处的修行道路。所说「除欲贪」指除五欲之爱。譬如「如所见」意为如所能看见。所谓身，即指自身身体。所谓「污秽」为不洁净坏死之物。所谓「一块肉」者即单独一块。两块、三块等依次类推。所说「膨胀似以风举起」比喻以风气使生命周围之体，似空中升腾：这种起风上扬即风扬物。所谓「不亲近」指反感的肿胀。「破坏」谓颜色的改变，称为「颜色破坏」。所谓「肉身色变化」指尸体在不同处所表现出的颜色差异，比如先为白色，继以青黑等，死尸颜色为白偏青黑。所说「腐败」指尸体在不同位置破败的表现。恶臭由此显现。腐败状态出现即为感觉的产生。腐败一经发生，即向相应腐败境界转移。
Soimameva kāyanti so bhikkhu imaṃ attano kāyaṃ tena kāyena saddhiṃ ñāṇena upasaṃharati upaneti. Kathaṃ? Ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatītoti. Idaṃ vuttaṃ hoti – āyu usmā viññāṇanti imesaṃ tiṇṇaṃ dhammānaṃ atthitāya ayaṃ kāyo ṭhānagamanādikhamo hoti, imesaṃ pana vigamā ayampi evaṃdhammo evaṃpūtikasabhāvoyevāti. Evaṃbhāvīti evamevaṃ uddhumātādibhedo bhavissati. Evaṃ anatītoti evaṃ uddhumātādibhāvaṃ anatikkanto.
由此身之所行故，比库以此自身与此身合一之智慧得接近并认知。何以故？此身本即如此法性，如此之状态，及过去之存在，已为所说。此者言及寿命、热、识这三法的存在和消逝，谓此身的起止变化所导致的种种状态变化。由此成就上文所述之风扬、状态不同等现象。所谓「如此过往」者即超越曾经、当下的风起变化。
Khajjamānanti udarādīsu nisīditvā udaramaṃsaoṭṭhamaṃsaakkhikamaṃsādīni luñcitvā luñcitvā khādiyamānaṃ. Samaṃsalohitanti sesāvasesamaṃsalohitayuttaṃ. Nimmaṃsalohitamakkhitanti maṃse khīṇepi lohitaṃ na sussati, taṃ sandhāya vuttaṃ – ‘‘nimmaṃsalohitamakkhita’’nti. Aññenāti aññena disābhāgena. Hatthaṭṭhikanti catusaṭṭhibhedampi hatthaṭṭhikaṃ pāṭiyekkaṃ pāṭiyekkaṃ vippakiṇṇaṃ. Pādaṭṭhikādīsupi eseva nayo. Terovassikānīti atikkantasaṃvaccharāni. Pūtīnīti abbhokāse ṭhitāni vātātapavuṭṭhisamphassena terovassikāneva pūtīni honti, antobhūmigatāni pana cirataraṃ tiṭṭhanti. Cuṇṇakajātānīti cuṇṇavicuṇṇaṃ hutvā vippakiṇṇāni. Sabbattha so imamevāti vuttanayena khajjamānādīnaṃ vasena yojanā kātabbā. Asmimānasamugghātāyāti asmīti pavattassa navavidhassa mānassa samugghātatthāya. Anekadhātupaṭivedhāyāti anekadhātūnaṃ paṭivijjhanatthāya. Satova abhikkamatīti gacchanto satipaññāhi samannāgatova gacchati. Satova paṭikkamatīti paṭinivattantopi satipaññāhi samannāgatova nivattati. Sesapadesupi eseva nayo. Satisampajaññāyāti satiyā ca ñāṇassa ca atthāya. Iti imasmiṃ sutte satiñāṇāni missakāni kathitānīti.
所谓患病即指坐于腹部等处，食用腐败发臭的肉块。所谓「渗血」意为肉已腐烂，血水流出。所谓「完全腐烂」谓肉已腐坏至毫无血色，称为「完全渗血腐烂」。所谓「他处」指身体其它部位。所谓「手肘骨」指人体四十六部分的手肘骨；脚骨等亦同。据言，超过三年的，因此腐烂尸骨。所谓「风吹积聚物」乃地下被风吹起的堆积腐败物质，长时间聚集无法腐烂分解。所谓「碎尸」意谓尸体分散成为碎裂部分。总之对于患病腐败的定义，应以此为准。所谓「此世量」指五根量中的新旧九种量。身体的多重界限区别有八种，指多种界的透视。所谓「行进」为行者以念智庄严，以智相伴前行。所谓「返回」为反转者亦以念智庄严，加持反归。此法通用于其余词义。所谓「正念正知」意为由念与智所成就之意。如此论述中，已说明本经中关于念知之误失。
10. Anuttariyasuttavaṇṇanā十、《无上经》注释
§30
30. Dasame uccāvacanti yaṃ kiñci mahantakhuddakaṃ, uccanīcaṃ vā. Hīnanti nihīnaṃ. Gammanti gāmavāsikānaṃ dassanaṃ. Pothujjanikanti puthujjanānaṃ santakaṃ. Anariyanti na ariyaṃ na uttamaṃ na parisuddhaṃ. Anatthasaṃhitanti na atthasannissitaṃ. Na nibbidāyāti na vaṭṭe nibbindanatthāya. Na virāgāyāti na rāgādīnaṃ virajjanatthāya. Na nirodhāyāti na rāgādīnaṃ appavattinirodhāya. Na upasamāyāti na rāgādīnaṃ vūpasamanatthāya. Na abhiññāyāti na abhijānanatthāya. Na sambodhāyāti na sambodhisaṅkhātassa catumaggañāṇassa paṭivijjhanatthāya. Na nibbānāyāti na nibbānassa sacchikiriyāya.
第十条 所谓夸大者，谓任何大或小的夸张、极端的言辞。所谓轻视者，是轻贱卑劣之事。所谓乡村者，是乡村居民的视角所见。所谓凡夫者，是普通无慧的世俗众生。所谓非圣者，是非圣洁、非至高、非清净者。所谓无益者，是没有真义依止者。所谓不厌者，是不为厌倦而起。所谓不离者，是无以离欲等烦恼的缘故。所谓不灭者，是无欲灭尽之意。所谓不息者，是无欲使熄灭之意。所谓不证者，是无证悟之意。所谓不觉者，是不知晓如来的四圣谛之意。所谓不涅槃者，是无达成涅槃真实功德之义。
Niviṭṭhasaddhoti patiṭṭhitasaddho. Niviṭṭhapemoti patiṭṭhitapemo. Ekantagatoti ekantaṃ gato, acalappattoti attho. Abhippasannoti ativiya pasanno. Etadānuttariyanti etaṃ anuttaraṃ. Hatthismimpi sikkhatīti hatthinimittaṃ sikkhitabbaṃ hatthisippaṃ sikkhati. Sesapadesupi eseva nayo. Uccāvacanti mahantakhuddakaṃ sippaṃ sikkhati.
所谓已立信者，是已确立信心。所谓已建立爱者，是爱已确立。所谓专一趣者，是独一而去。所谓不动摇者，是意志坚固。所谓信心度者，是极为满意欢喜。所谓此为无上者，即彼无上境界。象师习艺，须以象师标记刻苦学习，习得艺能。其余句子亦同此理。所谓夸大者，谓夸大某大与小技艺的学习。
Upaṭṭhitā pāricariyeti pāricariyāya paccupaṭṭhitā. Bhāvayanti anussatinti anuttaraṃ anussatiṃ bhāventi. Vivekappaṭisaṃyuttanti nibbānanissitaṃ katvā. Khemanti nirupaddavaṃ. Amatagāminanti nibbānagāminaṃ, ariyamaggaṃ bhāventīti attho. Appamāde pamoditāti satiyā avippavāsasaṅkhāte appamāde āmoditā pamoditā. Nipakāti nepakkena samannāgatā. Sīlasaṃvutāti sīlena saṃvutā pihitā. Te ve kālena paccentīti te ve yuttappayuttakāle jānanti. Yattha dukkhaṃ nirujjhatīti yasmiṃ ṭhāne sakalaṃ vaṭṭadukkhaṃ nirujjhati, taṃ amataṃ mahānibbānaṃ te bhikkhū jānantīti. Imasmiṃ sutte cha anuttariyāni missakāni kathitānīti.
所趋谓随行，谓因随循修行。谓修习忆念无上迴向，称为寂静的绝无烦恼。谓通达无畏者，意谓通达佛圣道之意。谓恍惚欢喜者，是由念正念无散乱而欢喜。谓熟达者，是指具足纯熟境界。谓戒具足者，是由戒律严持而具足。彼比库于合时合机自知此理。谓痛苦尽处是无生止息，彼比库识其为不死究竟涅槃。此经中讲述有无上的谬误之解说。
Anuttariyavaggo tatiyo. · 第三，无上品。