(7) 2. Bhūmicālavaggo · (7) 2. 地动品复注
(7) 2. Bhūmicālavaggo（七）二、地动品
1-5. Icchāsuttādivaṇṇanā一至五、《欲经》等的注释
§61-65
61-65. Sattamassa paṭhamādīni suviññeyyāni. Pañcame (dī.ni.ṭī. 2.173) abhibhavatīti abhibhu, parikammaṃ, ñāṇaṃ vā. Abhibhu āyatanaṃ etassāti abhibhāyatanaṃ, jhānaṃ. Abhibhavitabbaṃ vā ārammaṇasaṅkhātaṃ āyatanaṃ etassāti abhibhāyatanaṃ. Atha vā ārammaṇābhibhavanato abhitu ca taṃ āyatanañca yogino sukhavisesānaṃ adhiṭṭhānabhāvato manāyatanadhammāyatanabhāvato cātipi sasampayuttajjhānaṃ abhibhāyatanaṃ. Tenāha ‘‘abhibhavanakāraṇānī’’tiādi. Tāni hīti abhibhāyatanasaññitāni jhānāni. ‘‘Puggalassa ñāṇuttariyatāyā’’ti idaṃ ubhayatthāpi yojetabbaṃ. Kathaṃ? Paṭipakkhabhāvena paccanīkadhamme abhibhavanti puggalassa ñāṇuttariyatāya ārammaṇāni abhibhavanti. Ñāṇabaleneva hi ārammaṇābhibhavanaṃ viya paṭipakkhābhibhavopīti.
六十一至六十五段：第七经的首段等内容易于理解。关于第五经（见《长部注疏》2.173），『超越』者，即能超越、予备业处，或为智也。以此超越之处[Pali: āyatana]，即为「超越处」，亦即禅那。又或，所应被超越之所缘，称为「处」，故此禅那名为「超越处」。另有一解：由于对所缘的超越，加之此处为修行者特殊喜乐之所依，且具名处与法处之性质，连同相应禅那，亦称「超越处」。故而说「超越之因」等语。『彼等』者，即以「超越处」为名的诸禅那。『就补特伽罗智之殊胜而言』——此句于两种含义下皆应连结。如何连结？一者，以对立之方式超越违逆之法；二者，就补特伽罗智之殊胜而言，超越诸所缘。盖以智力超越所缘，如同以智力超越违逆之法也。
Parikammavasenaajjhattaṃ rūpasaññī, na appanāvasena. Na hi paṭibhāganimittārammaṇā appanā ajjhattavisayā sambhavati. Taṃ pana ajjhattaparikammavasena laddhaṃ kasiṇanimittaṃ avisuddhameva hoti, na bahiddhāparikammavasena laddhaṃ viya visuddhaṃ.
作为主宰之用，是以内在作业方式的色根觉知，而非以安住的方式。因缘是，色根所缘境界的现起，不可能于安止状态中生起。此乃因内在作业方式所得的无垢覆盖物，对比外界作业所获的如净洁状态，内在作业所得的标识反而污浊不净。
Parittānīti yathāladdhāni suppasarāvamattāni. Tenāha ‘‘avaḍḍhitānī’’ti. Parittavasenevāti vaṇṇavasena ābhoge vijjamānepi parittavaseneva idaṃ abhibhāyatanaṃ vuttaṃ. Parittatā hettha abhibhavanassa kāraṇaṃ. Vaṇṇābhoge satipi asatipi abhibhāyatanabhāvanā nāma tikkhapaññasseva sambhavati, na itarassāti āha ‘‘ñāṇuttariko puggalo’’ti. Abhibhavitvā samāpajjatīti ettha abhibhavanaṃ samāpajjanañca upacārajjhānādhigamasamanantarameva appanājhānuppādananti āha ‘‘saha nimittuppādenevettha appanaṃ pāpetī’’ti. Saha nimittuppādenāti ca appanāparivāsābhāvassa lakkhaṇavacanametaṃ. Yo ‘‘khippābhiñño’’ti vuccati, tatopi ñāṇuttarasseva abhibhāyatanabhāvanā. Etthāti etasmiṃ nimitte. Appanaṃ pāpetīti bhāvanaṃ appanaṃ neti.
"parittāni"指已取得的、纯净味道之延续。佛说“avaḍḍhitānī”，即为已增进者。所谓以范畴描写，即便感官上有污秽等不净现象，主宰境界依然如是被称呼。此处指『主宰』之因是其纯熟程度。色相增盛和减少，主宰境界修习尤其易于少愚钝者，而非他。故称之为“超越智慧之人”。主宰境界（abhibhavana）及完成者，二者合称为近行禅，尤其得以无间断安住禅所生成。故又说“必与相应境起安止，方能成安止禅”。所谓“相应境起”，乃无覆盖安止之特征。被称为“迅速通达者”的，也是超越智慧的主宰境界修习，此处之“此相”即此义。所谓“成就安止”即指非行禅而是安止禅的修习。
Ettha ca keci ‘‘uppanne upacārajjhāne taṃ ārabbha ye heṭṭhimantena dve tayo javanavārā pavattanti, te upacārajjhānapakkhikā eva, tadanantarañca bhavaṅgaparivāsena upacārāsevanāya ca vinā appanā hoti, saha nimittuppādeneva appanaṃ pāpetī’’ti vadanti, taṃ tesaṃ matimattaṃ. Na hi pārivāsikakammena appanāvāro icchito, nāpi mahaggatappamāṇajjhānesu viya upacārajjhāne ekantato paccavekkhaṇā icchitabbā, tasmā upacārajjhānādhigamato paraṃ katipayabhavaṅgacittāvasāne appanaṃ pāpuṇanto ‘‘saha nimittuppādenevettha appanaṃ pāpetī’’ti vutto. ‘‘Saha nimittuppādenā’’ti ca adhippāyikamidaṃ vacanaṃ, na nītatthaṃ. Adhippāyo vuttanayeneva veditabbo.
此处也有说法，称在初发近行禅时，以下层三、二两段快速运转，彼时此三、二段为近行禅之不足部分，而后由觉支覆盖成为近行禅之首领，若无该觉支而起相应境，则得成安止禅，且必与相应境起安止禅同时生成。此“相应境起”一辞，指无覆盖安止定之标识特征。所谓“快速通达者”的说辞，也属超越智慧主宰修习者。此“相应境起”乃具决定意味之辞，非指普通意义，应由言说时境明辨其决定性内涵。
Na antosamāpattiyaṃ tadā tathārūpassa ābhogassa asambhavato, samāpattito vuṭṭhitassa ābhogo pubbabhāgabhāvanāya vasena jhānakkhaṇe pavattaṃ abhibhavanākāraṃ gahetvā pavattoti daṭṭhabbaṃ. Abhidhammaṭṭhakathāyaṃ (dha. sa. aṭṭha. 204) pana ‘‘iminā panassa pubbabhogo kathito’’ti vuttaṃ. Antosamāpattiyaṃ tathā ābhogābhāve kasmā ‘‘jhānasaññāyapī’’ti vuttanti āha ‘‘abhibhavana…pe… atthī’’ti.
于内入定境界中，因无所托对异物，故所谓纯净境界不可得；但仍须见到由入定所起先行见、觉受的称呼，此在禅处时段如是转变，此转变为主宰境界之始。阿毗达摩注疏中有言“已论前趣境界”。为何入定内无所托，且无受用？答曰：“禅境名为有主宰”，故云主宰出现。
Vaḍḍhitappamāṇānīti vipulappamāṇānīti attho, na ekaṅguladvaṅgulādivasena vaḍḍhiṃ pāpitānīti tathāvaḍḍhanassevettha asambhavato. Tenāha ‘‘mahantānī’’ti. Bhattavaḍḍhitakanti bhuñjanabhājane vaḍḍhitvā dinnaṃ bhattaṃ, ekāsane purisena bhuñjitabbabhattato upaḍḍhabhattanti attho.
“增量”等义，指范围广大，非仅指一指两指等微小增幅，若是如此增量亦不可得，故称为“广大者”。“增广饮食”的意义，是指增加食量，给与的饭食增多，是指单一坐姿中人所食之加餐饭食。
Rūpe saññā rūpasaññā, sā assa atthīti rūpasaññī, na rūpasaññī arūpasaññī. Saññāsīsena jhānaṃ vadati. Rūpasaññāya anuppādanamevettha alābhitā. Bahiddhāva uppannanti bahiddhāvatthusmiṃyeva uppannaṃ. Abhidhamme (dha. sa. 204-209) pana ‘‘ajjhattaṃ arūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, appamāṇāni suvaṇṇadubbaṇṇānī’’ti evaṃ catunnaṃ abhibhāyatanānaṃ āgatattā abhidhammaṭṭhakathāyaṃ ‘‘kasmā pana yathā suttante ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittānītiādi vuttaṃ, evaṃ avatvā idha catūsupi abhibhāyatanesu ajjhattaṃ arūpasaññitāva vuttā’’ti codanaṃ katvā ‘‘ajjhattarūpānaṃ anabhibhavanīyato’’ti kāraṇaṃ vatvā ‘‘tattha vā idha vā bahiddhā rūpāneva abhibhavitabbāni, tasmā tāni niyamatova vattabbānīti tatrāpi idhāpi vuttāni, ‘ajjhattaṃ rūpasaññī’ti idaṃ pana satthu desanāvilāsamattamevā’’ti vuttaṃ.
色与想、色想，指此存在的意义，即为色想，并非色想亦非无色想。借由想所得而称禅定。于色想中，不生造作，乃达此境。外在形色产生于外界，宛如外境所现。佛法深义(《阿毗达摩大毗婆沙论》204-209页)云："内在依无色想，外见有色，且有广狭、金银光彩、大小差别之异象"。论说四大境界(四种称境境界)来临时，论书回应说："为何佛经中说内在色想者专视外色，且宽窄不同等"，于此回应称，在四种称境中亦说内在无色想者——即无色想的内在体验。又称此内在色，非可超越之境，因而专视外色，且此色应依定规观察，故此处乃说“内在色想”，是佛陀教说适度戏言而已。
Ettha ca vaṇṇābhogarahitāni sahitāni ca sabbāni ‘‘parittāni suvaṇṇadubbaṇṇānī’’ti vuttāni, tathā ‘‘appamāṇāni suvaṇṇadubbaṇṇānī’’ti. Atthi hi so pariyāyo ‘‘parittāni abhibhuyya, tāni ce kadāci vaṇṇavasena ābhujitāni honti suvaṇṇadubbaṇṇāni abhibhuyyā’’ti. Pariyāyakathā hi suttantadesanāti. Abhidhamme pana nippariyāyadesanattā vaṇṇābhogarahitāni visuṃ vuttāni, tathā sahitāni. Atthi hi ubhayattha abhibhavanavisesoti, tathā idha pariyāyadesanattā vimokkhānampi abhibhavanapariyāyo atthīti ‘‘ajjhattaṃ rūpasaññī’’tiādinā paṭhamadutiyaabhibhāyatanesu paṭhamavimokkho, tatiyacatutthaabhibhāyatanesu dutiyavimokkho, vaṇṇābhibhāyatanesu tatiyavimokkho ca abhibhavanappavattito saṅgahito. Abhidhamme (dha. sa. 204-209, 247-249) pana nippariyāyadesanattā vimokkhābhibhāyatanāni asaṅkarato dassetuṃ vimokkhe vajjetvā abhibhāyatanāni kathitāni. Sabbāni ca vimokkhakiccāni jhānāni vimokkhadesanāyaṃ vuttāni. Tadetaṃ ‘‘ajjhattaṃ rūpasaññī’’ti āgatassa abhibhāyatanadvayassa abhidhamme abhibhāyatanesu avacanato ‘‘rūpī rūpāni passatī’’tiādīnañca sabbavimokkhakiccasādhāraṇavacanabhāvato vavatthānaṃ katanti viññāyati. ‘‘Ajjhattarūpānaṃ anabhibhavanīyato’’ti idaṃ abhidhamme katthacipi ‘‘ajjhattaṃ rūpāni passatī’’ti avatvā sabbattha yaṃ vuttaṃ ‘‘bahiddhā rūpāni passatī’’ti, tassa kāraṇavacanaṃ. Tena yaṃ aññahetukaṃ, taṃ tena hetunā vuttaṃ. Yaṃ pana desanāvilāsahetukaṃ ajjhattaṃ arūpasaññitāya eva abhidhamme vacanaṃ, na tassa aññaṃ kāraṇaṃ maggitabbanti dasseti.
此处又称色彩无缺失而相随之诸色，和全部“宽窄、金银光彩”等。又云“数量无边的金银光彩诸色”。换言之，所谓“宽窄诸色”乃指其色彩扩充，当其某时以色彩覆盖后，虽谓色彩扩张，实乃论述佛经教说。阿毗达摩则因无对立教说，明确色彩完整并随其存在说，且对于以上所述教说，连带对解脱等说皆包括在内，依次说成第一、第二称境，第三、第四称境说第二解脱，色彩称境第三级解脱等，乃因无说超越。由此《阿毗达摩大毗婆沙论》(204-209，247-249页)依据无歧义教说，以解脱称境加以说明。所有解脱事迹，皆以禅定为解脱解说。故此“内在色想”之双境说法，在阿毗达摩称境言辞中以“主体观色”等总解脱功能的普遍言辞作了详解说明。若言“内在色不可超越”在阿毗达摩亦有“内在观色”等表述，正是为通行经说“外视色”的因，也即因缘如此。至于别的因，该说法所归未见。
Ajjhattarūpānaṃ anabhibhavanīyatā ca tesaṃ bahiddhārūpānaṃ viya avibhūtattā desanāvilāso ca yathāvuttavavatthānavasena veditabbo veneyyajjhāsayavasena vijjamānapariyāyakathābhāvato. ‘‘Suvaṇṇadubbaṇṇānī’’ti eteneva siddhattā na nīlādiabhibhāyatanāni vattabbānīti ce? Taṃ na. Nīlādīsu katādhikārānaṃ nīlādibhāvasseva abhibhavanakāraṇattā. Na hi tesaṃ parisuddhāparisuddhavaṇṇānaṃ parittatā vā appamāṇatā vā abhibhavanakāraṇaṃ, atha kho nīlādibhāvo evāti. Etesu ca parittādikasiṇarūpesu yaṃ yaṃ caritassa imāni abhibhāyatanāni ijjhanti, taṃ dassetuṃ ‘‘imesu panā’’tiādi vuttaṃ. Sabbasaṅgāhikavasenāti nīlavaṇṇanīlanidassananīlanibhāsānaṃ sādhāraṇavasena. Vaṇṇavasenāti sabhāvavaṇṇavasena. Nidassanavasenāti passitabbatāvasena cakkhuviññāṇādiviññāṇavīthiyā gahetabbatāvasena. Obhāsavasenāti sappabhāsatāya avabhāsanavasena.
内在色不可超越以及其对应的外在色，不同于缺陷的颜色，其教说为表明不同，如先前所说，色彩扩张不是造成蓝色等障碍的原因。所谓的蓝色障碍，乃不纯净色的表现；纯净无缺之色之宽窄不为障碍。由此对宽窄等色彩名称，乃通用俗语，意指蓝色等色彩覆盖广布之相。宽窄指色彩之性质，示范指经过视根等认知应视之理，光亮指其辉映度。此类种种通称广义适用，如蓝色为一般以杂色、显色、微色称述常识表达。因而蓝色障碍之说，乃颜色不纯净时，之前所称教说之一。对此《阿毗达摩大毗婆沙论》云“在这些诸广种色器具内，皆有此称境”。色彩具现，色彩称境名义，乃见诸色现形教学事典。
Icchāsuttādivaṇṇanā niṭṭhitā. · 《欲经》等的注释完毕。
6. Vimokkhasuttavaṇṇanā六、《解脱经》的注释
§66
66. Chaṭṭhe (dī. ni. ṭī. 2.129) kenaṭṭhenāti kena sabhāvena. Sabhāvo hi ñāṇena yāthāvato araṇīyato ñātabbato ‘‘attho’’ti vuccati, so eva ttha-kārassa ṭṭha-kāraṃ katvā ‘‘aṭṭho’’ti vutto. Adhimuccanaṭṭhenāti adhikaṃ savisesaṃ muccanaṭṭhena. Etena satipi sabbassapi rūpāvacarajjhānassa vikkhambhanavasena paṭipakkhato vimuttabhāve yena bhāvanāvisesena taṃ jhānaṃ sātisayaṃ paṭipakkhato vimuccitvā pavattati, so bhāvanāviseso dīpito. Bhavati hi samānajātiyuttopi bhāvanāvisesena pavattiākāraviseso. Yathā taṃ saddhāvimuttato diṭṭhippattassa, tathā paccanīkadhammehi suṭṭhu vimuttatāya eva aniggahitabhāvena nirāsaṅkatāya abhirativasena suṭṭhu adhimuccanaṭṭhenapi vimokkho. Tenāha ‘‘ārammaṇe cā’’tiādi. Ayaṃ panatthoti ayaṃ adhimuccanaṭṭho pacchime vimokkhe nirodhe natthi. Kevalo vimuttaṭṭho eva tattha labbhati, taṃ sayameva parato vakkhati.
第六节(《长部》《中部》《大毗婆沙论》2.129页)何谓处所？谓何种场所也。所谓场所，乃智慧所证真确、经考证之处，即所及事物之所在，故言“处”乃场所也。又“随释处”者，特指更高无余释脱之处。以此，三禅诸色禅皆为障碍之对立，专注修行使禅定明朗，于禅定中得以完全解脱，故曰“善修定现出”。具有同类性质，且修行显现亦为不同形式。比如依信得解脱定见，如此以详解缘起，寂灭、无疑惑、无惰怠与反复懊悔的存在，悟得圆满解脱，于随释之处得胜解脱。故记云“于境界等”。此为“随释处”，即后位解脱，乃终极解脱，非初位，而唯有终位解脱得之，此由他处详述。
Rūpīti yenāyaṃ sasantatipariyāpannena rūpena samannāgato, taṃ yassa jhānassa hetubhāvena visiṭṭharūpaṃ hoti, yena visiṭṭhena rūpena ‘‘rūpī’’ti vucceyya rūpīsaddassa atisayatthadīpanato, tadeva sasantatipariyāpannarūpassa vasena paṭiladdhajjhānaṃ idha paramatthato rūpibhāvasādhakanti daṭṭhabbaṃ. Tenāha ‘‘ajjhatta’’ntiādi. Rūpajjhānaṃ rūpaṃ uttarapadalopena. Rūpānīti panettha purimapadalopo daṭṭhabbo. Tena vuttaṃ ‘‘nīlakasiṇādīni rūpānī’’ti. Rūpe kasiṇarūpe saññā rūpasaññā , sā etassa atthīti rūpasaññī, saññāsīsena jhānaṃ vadati. Tappaṭipakkhena arūpasaññī. Tenāha ‘‘ajjhattaṃ na rūpasaññī’’tiādi.
所谓色，是指此种色，乃由常围绕之色体所组，因此种色具备成为禅定之因，称为特异色。以此具特殊色故，谓之“具色”，此即“色”二字的极致意义。若不具此围绕色，则所谓“具色”不能成立。前述如“蓝光等遍色”为所说。于色体中有色想者，色想意即该色想者。由此称为得禅定者曰色想禅。其相反则称无色想者，是说“内在无色想”等说。
Anto appanāyaṃ ‘‘subha’’nti ābhogo natthīti iminā pubbābhogavasena tathā adhimutti siyāti dasseti. Evañhettha tathāvattabbatāpatticodanā anavaṭṭhānā hoti. Yasmā suvisuddhesu nīlādīsu vaṇṇakasiṇesu tattha katādhikārānaṃ abhirativasena suṭṭhu adhimuccanaṭṭho sambhavati, tasmā aṭṭhakathāyaṃ tathā tatiyo vimokkho saṃvaṇṇito. Yasmā pana mettādivasena pavattamānā bhāvanā satte appaṭikūlato dahanti, te subhato adhimuccitvā pavattati, tasmā paṭisambhidāmagge (paṭi. ma. 1.212-213) brahmavihārabhāvanā ‘‘subhavimokkho’’ti vuttā. Tayidaṃ ubhayampi tena tena pariyāyena vuttattā na virujjhatīti daṭṭhabbaṃ.
“尽此端尽无色美好”，谓无染着之美妙，前面讲过此色裁权有相似含义。如此故意作拟，以解不生情境，无误，以证其无。这由蓝色等色净所公认之，所有权属者自然得特别解脱。以此故阿毗达摩第三解脱便言色之解脱。又以慈心等修行现前遍具，故以此善的法门成就，且相对无染而燃烧，故在解脱修持典籍(《巴提摩卡》1.212-213)中称为“美好解脱”。此两者皆因相似表达故讲述，不会冲突。
Sabbasoti anavasesato. Na hi catunnaṃ arūpakkhandhānaṃ ekadesopi tattha avasissati. Vissaṭṭhattāti yathāparicchinnakāle nirodhitattā. Uttamo vimokkho nāma ariyeheva samāpajjitabbato ariyaphalapariyosānattā diṭṭheva dhamme nibbānappattibhāvato ca.
『萨巴』者，谓无尽尽。因为四个无色蕴中，连一法亦不存。所谓『溢堕他』，即律藏中所说如期终结、断尽之义。至高解脱者，谓诸圣人依因缘而证得，其圣果已竟，又见法得涅槃之境。
Vimokkhasuttavaṇṇanā niṭṭhitā. · 《解脱经》的注释完毕。
7. Anariyavohārasuttavaṇṇanā七、《非圣言说经》的注释
§67
67. Sattame anariyānaṃ lāmakānaṃ vohāro anariyavohāro. Diṭṭhavāditāti diṭṭhaṃ mayāti evaṃ vāditā. Evaṃ sesesupi. Ettha ca taṃtaṃsamuṭṭhāpakacetanāvasena attho veditabbo. Tenāha ‘‘yāhi cetanāhī’’tiādi.
第六十七条 非圣比库众之俗行谓非圣之俗行。所谓『已说者』，即所说之事；或释之为『如我言者』。此处亦须以引发烦恼之意志作解。故有谓『以何意志者』等义。
Anariyavohārasuttavaṇṇanā niṭṭhitā. · 非圣言经注释完毕。
9. Parisāsuttavaṇṇanā九、众经注释
§69
69. Navame (dī. ni. ṭī. 2.172) samāgantabbato, samāgacchatīti vā samāgamo, parisā. Bimbisārappamukho samāgamo bimbisārasamāgamo. Sesadvayepi eseva nayo. Bimbisāra…pe… samāgamasadisaṃ khattiyaparisanti yojanā. Aññesu cakkavāḷesupi labbhateva satthu khattiyaparisādiupasaṅkamanaṃ. Ādito tehi saddhiṃ satthu bhāsanaṃ ālāpo, kathanappaṭikathanaṃ sallāpo. Dhammūpasaṃhitā pucchāpaṭipucchā dhammasākacchā. Saṇṭhānaṃ paṭicca kathitaṃ saṇṭhānapariyāyattā vaṇṇa-saddassa ‘‘mahantaṃ hatthirājavaṇṇaṃ abhinimminitvā’’tiādīsu (saṃ. ni. 1.138) viya. Tesanti padaṃ ubhayapadāpekkhaṃ ‘‘tesampi lakkhaṇasaṇṭhānaṃ viya satthu sarīrasaṇṭhānaṃ tesaṃ kevalaṃ paññāyati evā’’ti. Nāpi āmuttamaṇikuṇḍalo bhagavā hotīti yojanā. Chinnassarāti dvidhā bhinnassarā. Gaggarassarāti jajjaritassarā. Bhāsantaranti tesaṃ sattānaṃ bhāsāto aññaṃ bhāsaṃ. Vīmaṃsāti cintanā. Kimatthaṃ…pe… desetīti idaṃ nanu attānaṃ jānāpetvā dhamme kathite tesaṃ sātisayo pasādo hotīti iminā adhippāyena vuttaṃ? Yesaṃ attānaṃ ajānāpetvāva dhamme kathite pasādo hoti, na jānāpetvā, tādise sandhāya satthā tathā karoti. Tattha payojanamāha ‘‘vāsanatthāyā’’ti. Evaṃ sutopīti evaṃ aviññātadesako aviññātāgamanopi suto dhammo attano dhammasudhammatāyeva anāgate paccayo hoti suṇantassa.
第六十九条 『集会』者，谓众会，亦即公会。谓宾比萨拉为首之集会，宾比萨拉之集会。其余两个合而为一法则同此。宾比萨拉……之集会，犹如武士守护其领地为等量度。诸他转轮圣王亦获得此类守护，皆前往听法。起初乃与尊者共语，展开说教及答辩、禅谈。以佛法、问答、法论相结合，依其语境展开议论。其辞如《文法集》云：「如大象之斑纹显现」等。此三词均顾及双边，犹如法体集会之谓，亦如佛身之谓，其中仅慧知其义。未有佛陀如佩戴珍宝耳环者。『断裂沙』者双因果，有撞击声之意。『语异』者，众生由一语变异他语。『审思』者，谓思惟。以何义说诸法？谓为使人自觉而说。若未令自觉而说法佛不为也。此用意称为『利益』。如是闻法，则闻法者因未觉知故，无觉无知入法；但闻佛法之义，成法之因条件，谓法闻者能成未来正法因。
Parisāsuttavaṇṇanā niṭṭhitā. · 众经注释完毕。
10. Bhūmicālasuttavaṇṇanā十、地震经注释
§70
70. Dasame (dī. ni. ṭī. 2.167; saṃ. ni. ṭī. 2.5.822) udenayakkhassa cetiyaṭṭhāneti udenassa nāma yakkhassa āyatanabhāvena iṭṭhakāhi kate mahājanassa cittīkataṭṭhāne. Katavihāroti bhagavantaṃ uddissa katavihāro. Vuccatīti purimavohārena ‘‘udenaṃ cetiya’’nti vuccati. Gotamakādīsupīti ‘‘gotamakaṃ cetiya’’ntiādīsupi. Eseva nayoti cetiyaṭṭhāne katavihārabhāvaṃ atidisati. Tathā hi sattambanti kikissa rañño dhītaro satta kumāriyo saṃvegajātā gehato nikkhamitvā tattha padhānaṃ padahiṃsu, taṃ ṭhānaṃ ‘‘sattambaṃ cetiya’’nti vadanti. Bahuputtakanti ca bahupāroho eko nigrodharukkho, tasmiṃ adhivatthaṃ devataṃ bahū manussā putte patthenti, tadupādāya taṃ ṭhānaṃ ‘‘bahuputtakaṃ cetiya’’nti paññāyittha. Sārandadassa nāma yakkhassa vasitaṭṭhānaṃ, cāpālassa nāma yakkhassa vasitaṭṭhānaṃ, iti sabbānevetāni buddhuppādato pubbadevatā pariggahetvā cetiyavohārena voharitāni, bhagavato vihāre katepi tatheva sañjānanti. Ramaṇīyāti ettha vesāliyā tāva bhūmibhāgasampattiyā sulabhapiṇḍatāya ramaṇīyabhāvo veditabbo. Vihārānaṃ pana nagarato nātidūratāya naccāsannatāya gamanāgamanasampattiyā anākiṇṇavihāraṭṭhānatāya chāyudakasampattiyā pavivekapatirūpatāya ca ramaṇīyatā daṭṭhabbā.
第七十条 『乌得那夜叉之圣地』者，即夜叉乌得那名所住处，为其圣地，于大群众生居心作圣地。『业所为』者，为世尊所修之所为。前世者言『乌得那圣地』。犹如世尊现身之诸所应名。此等名表法地所修之状况。譬如『七重坛』，指昔日国王之女七名，由于谦慎等心，出家苦行，遂于此成就进道、名此处『七重坛』。谓多子者，如一尼格罗达树，树下宿有天神，多人以此为子，故为『众子坛』。香兰陀夜叉及查巴罗夜叉所居之地，皆由佛陀起始，先由前世诸神所占，称为圣地。其于安维利城因地理肥沃，穷人得以施食故，以此得名为美地。寺院距离城镇不远，有舞蹈、来往便捷，有树阴凉爽，僻远隐静，均显胜妙美好。
Vaḍḍhitāti bhāvanāpāripūrivasena paribrūhitā. Punappunaṃ katāti bhāvanāya bahulīkaraṇena aparāparaṃ pavattitā. Yuttayānaṃ viya katāti yathā yuttamājaññayānaṃ chekena sārathinā adhiṭṭhitaṃ yathāruci pavattati, evaṃ yathāruci pavattirahataṃ gamitā. Patiṭṭhānaṭṭhenāti adhiṭṭhānaṭṭhena. Vatthu viya katāti sabbaso upakkilesavisodhanena iddhivisayatāya patiṭṭhānabhāvato suvisodhitaparissayavatthu viya katā. Adhiṭṭhitāti paṭipakkhadūrībhāvato subhāvitabhāvena taṃtaṃadhiṭṭhānayogyatāya ṭhapitā. Samantato citāti sabbabhāgena bhāvanupacayaṃ gamitā. Tenāha ‘‘suvaḍḍhitā’’ti. Suṭṭhu samāraddhāti iddhibhāvanāya sikhāppattiyā sammadeva saṃsevitā.
『增长』者指修习圆满增长。『频作』者，谓修行反复多次。譬如驾车，有御者执缰，按其意欲，车实顺遂行进。此处谓修习因缘成熟，随所愿转动而适意。『建立处』者，谓事业所立之本。譬如固定场所，深净修习，以除烦恼，增长神通力量，建立坚固之本。『承持者』谓护持、保持稳固之意。『遍处』者，谓由修行充满诸方。故曰『正增长』。谓由神通修习基进，已确如法，甚为圆满。
Aniyamenāti ‘‘yassa kassacī’’ti aniyamavacanena. Niyametvāti ‘‘tathāgatassā’’ti sarūpadassanena niyametvā. Āyuppamāṇanti (dī. ni. ṭī. 1.40; dī. ni. abhi. ṭī. 1.40) paramāyuppamāṇaṃ vadati. Kiṃ panettha paramāyu nāma, kathaṃ vā taṃ paricchinnappamāṇanti? Vuccate – yo tesaṃ tesaṃ sattānaṃ tasmiṃ tasmiṃ bhavavisese purimasiddhabhavapatthanūpanissayavasena sarīrāvayavavaṇṇasaṇṭhānappamāṇādivisesā viya taṃtaṃgatinikāyādīsu yebhuyyena niyataparicchedo gabbhaseyyakakāmāvacaradevarūpāvacarasattānaṃ sukkasoṇitautubhojanādiutuādipaccuppannapaccayūpatthambhito vipākappabandhassa ṭhitikālaniyamo. So yathāsakaṃ khaṇamattāvaṭṭhāyīnampi attano sahajātānaṃ rūpārūpadhammānaṃ ṭhapanākāravuttitāya pavattanakāni rūpārūpajīvitindriyāni yasmā na kevalaṃ tesaṃ khaṇaṭhitiyā eva kāraṇabhāvena anupālakāni, atha kho yāva bhavaṅgupacchedā anupabandhassa avicchedahetubhāvenapi, tasmā āyuhetukattā kāraṇūpacārena āyu, ukkaṃsaparicchedavasena paramāyūti ca vuccati. Taṃ pana devānaṃ nerayikānaṃ uttarakurukānañca niyataparicchedaṃ. Uttarakurukānaṃ pana ekantaniyataparicchedameva, avasiṭṭhamanussapetatiracchānānaṃ pana ciraṭṭhitisaṃvattanikakammabahule kāle taṃkammasahitasantānajanitasukkasoṇitapaccayānaṃ taṃmūlakānañca candasūriyasamavisamaparivattanādijanitautuāhārādisamavisamapaccayānañca vasena cirācirakālato aniyataparicchedaṃ, tassa ca yathā purimasiddhabhavapatthanāvasena taṃtaṃgatinikāyādīsu vaṇṇasaṇṭhānādivisesaniyamo siddho dassanānussavādīhi, tathā ādito gahaṇasiddhiyā. Evaṃ tāsu tāsu upapattīsu nibbattasattānaṃ yebhuyyena samappamāṇaṭṭhitikālaṃ dassanānussavehi labhitvā taṃparamataṃ ajjhosāya pavattitabhavapatthanāvasena ādito paricchedaniyamo veditabbo. Yasmā pana kammaṃ tāsu tāsu upapattīsu yathā taṃtaṃupapattiniyatavaṇṇādinibbattane samatthaṃ, evaṃ niyatāyuparicchedāsu upapattīsu paricchedātikkamena vipākanibbattane samatthaṃ na hoti, tasmā vuttaṃ ‘‘tasmiṃ tasmiṃ kāle yaṃ manussānaṃ āyuppamāṇaṃ, taṃ paripuṇṇaṃ karonto tiṭṭheyyā’’ti.
『不定』者，谓『谁人』等不定字眼。『限定』则以『如来』等具实体表法加以限定。『寿量』又释为最高寿命。若问何为最高寿？如何为断尽定量？此中言：此等众生，业缘等依止彼时诸色法集合分，譬如身躯大小部位相续规定，又如受胎卧眠等因缘合成。其寿命亦有层级，依于无间断之业果报定时而立。譬如暂时自我存在：生理现象依缘转变，两性神类寿限不齐，天人寿长，地狱众生寿短。若仅限定天人寿，则长寿有限；若仅限人间，生死无常，寿命不定。佛陀以此为证，称为定寿法。故言「于彼时刻，生人寿量圆满者，常存于世」。
Mahāsīvatthero pana ‘‘mahābodhisattānaṃ carimabhave paṭisandhidāyino kammassa asaṅkhyeyyāyukatāsaṃvattanasamatthataṃ hadaye ṭhapetvā buddhānañca āyusaṅkhārassa parissayavikkhambhanasamatthatā pāḷiyaṃ āgatā evāti imaṃ bhaddakappameva tiṭṭheyyā’’ti avoca. Khaṇḍiccādīhi abhibhuyyatīti etena yathā iddhibalena jarāya na paṭighāto, evaṃ tena maraṇassapi na paṭighātoti atthato āpannamevāti. ‘‘Kva saro khitto, kva ca nipatito’’ti aññathā vuṭṭhitenapi theravādena aṭṭhakathāvacanameva samatthitanti daṭṭhabbaṃ. Tenāha ‘‘yo pana vuccati…pe… niyāmita’’nti.
长老大死者说：『对于大菩萨们最后的生命续存执着者，因为他们业力无量而具足，能在心中确立此相，并能调伏佛陀们寿命延续的力量与拖延相续的能力，到来这里的巴利文说法便是此福德缘故而能常住。』所谓「片断等支配」者，即以此神通力对老年无障碍，如此亦对死亡无障碍，实质上乃是摄取也。又若有人异说「何处梢端，何处倒下」，此从长老派注疏言中方能成立。故说『那所谓……有规则』者。
Oḷārike nimitteti thūle saññuppādane. Thūlasaññuppādanañhetaṃ ‘‘tiṭṭhatu bhagavā kappa’’nti sakalaṃ kappaṃ avaṭṭhānayācanāya, yadidaṃ ‘‘yassa kassaci, ānanda, cattāro iddhipādā bhāvitā’’tiādinā aññāpadesena attano caturiddhipādabhāvanānubhāvena kappaṃ avaṭṭhānasamatthatāvibhāvanaṃ. Obhāseti pākaṭavacane. Pākaṭavacanañhetaṃ, yadidaṃ pariyāyaṃ muñcitvā ujukameva attano adhippāyavibhāvanaṃ. Pariyuṭṭhitacittoti yathā kiñci atthānatthaṃ sallakkhetuṃ na sakkā, evaṃ abhibhūtacitto. So pana abhibhavo mahatā udakoghena appakassa udakassa ajjhottharaṇaṃ viya ahosīti vuttaṃ ‘‘ajjhotthaṭacitto’’ti. Aññoti therato, ariyehi vā aññopi yo koci puthujjano. Puthujjanaggahaṇañcettha yathā sabbena sabbaṃ appahīnavipallāso mārena pariyuṭṭhitacitto kiñci atthānatthaṃ sallakkhetuṃ na sakkoti, evaṃ thero bhagavatā katanimittobhāsaṃ sabbaso na sallakkhesīti dassanatthaṃ. Tenāha ‘‘māro hī’’tiādi.
所谓大迹象，是在重大的显现之中。为重重大迹象的显现，众生祈请世尊常住世间，这乃是借助于诸佛如阿难等所说“谁若修习四种神通根”等语句的启发，基于自身四种神通根修行的体证，称为迹象的维持。其意明白的表达了断绝一切偏差、只专注正道的心态。心态如被巨大水溢没，小水中浮起般浮现，故称“浮起心”。又称为比长老、圣者或他人中任何凡夫的说法。凡夫的特性如虚妄消散被魔所覆盖，心态浮溢无法传达任何义理，长老故展示佛陀缘由的缘由印证不可暂时传达真谛。故说明“乃魔”等词。
Cattārovipallāsāti asubhe ‘‘subha’’nti saññāvipallāso, cittavipallāso, dukkhe ‘‘sukha’’nti saññāvipallāso, cittavipallāsoti ime cattāro vipallāsā. Tenāti yadipi itare aṭṭha vipallāsā pahīnā, tathāpi yathāvuttānaṃ catunnaṃ vipallāsānaṃ appahīnabhāvena. Assāti therassa. Maddatīti phusanamattena maddanto viya hoti, aññathā tena maddite sattānaṃ maraṇameva siyā. Kiṃ sakkhissati, na sakkhissatīti adhippāyo. Kasmā na sakkhissati, nanu esa aggasāvakassa kucchiṃ paviṭṭhoti? Saccaṃ paviṭṭho, tañca kho attano ānubhāvadassanatthaṃ, na vibādhanādhippāyena. Vibādhanādhippāyena pana idha ‘‘kiṃ sakkhissatī’’ti vuttaṃ hadayamaddanassa adhikatattā. Nimittobhāsanti ettha ‘‘tiṭṭhatu bhagavā kappa’’nti sakalakappaṃ avaṭṭhānayācanāya ‘‘yassa kassaci, ānanda, cattāro iddhipādā bhāvitā’’tiādinā aññāpadesena attano caturiddhipādabhāvanānubhāvena kappaṃ avaṭṭhānasamatthatāvasena saññuppādanaṃ nimittaṃ. Tathā pana pariyāyaṃ muñcitvā ujukameva attano adhippāyavibhāvanaṃ obhāso. Jānantoyevāti mārena pariyuṭṭhitabhāvaṃ jānantoyeva. Attano aparādhahetuto sattānaṃ soko tanuko hoti, na balavāti āha ‘‘dosāropanena sokatanukaraṇattha’’nti. Kiṃ pana thero mārena pariyuṭṭhitacittakāle pavattiṃ pacchā jānātīti? Na jānāti sabhāvena, buddhānubhāvena pana jānāti.
所谓四种错误，是对不美妙的“美好”之名想、对心的分别错误，和对苦为“乐”的分别错误及对心分别错误，这四种均为分辨上的错误。即使其他八种错误已除，四种错误仍未彻底断除。这里称“阿萨”为长老，所谓“激荡”指因触觉影响而激动不安，如此激动时有众生致死与否之别。所谓“能生，不能生”等是念住。为何不能生死？岂因大弟子箭簇受入？确实受入且乃习证示现，而非因分歧纠纷。此处“不能生”一语，是在心激荡程度上浅浅示现。所谓迹象，是以“愿世尊长住世间”为诸佛所在世间奉持四种神通根功德，并以自身证量四种神通的业力实相为缘。于是舍弃语句而独直观个人意念之力显现此明。所谓“知晓敌魔”乃是悟至魔的心态显现。以贪嗔毒作为他人忧恼根由，非因力量。故说“以忧恼生忧恼”。长老为何知破魔心态之时机？非凭结合身份，而是凭佛之证量。
Gaccha tvaṃ, ānandāti yasmā divāvihāratthāya idhāgato, tasmā, ānanda, gaccha tvaṃ yathārucitaṭṭhānaṃ divāvihārāya. Tenāha ‘‘yassadāni kālaṃ maññasī’’ti. Anatthe niyojento guṇamāraṇena māreti, virāgavibandhanena vā jātinimittatāya tattha tattha jātaṃ mārento viya hotīti ‘‘māretīti māro’’ti vuttaṃ. Ati viya pāpatāya pāpimā. Kaṇhadhammehi samannāgato kaṇho. Virāgādiguṇānaṃ antakaraṇato antako. Sattānaṃ anatthāvahaṃ paṭipattiṃ na muñcatīti namuci. Attano mārapāsena pamatte bandhati, pamattā vā bandhū etassāti pamattabandhu. Sattamasattāhato paraṃ satta ahāni sandhāyāha ‘‘aṭṭhame sattāhe’’ti na pana pallaṅkasattāhādi viya niyatakiccassa aṭṭhamasattāhassa nāma labbhanato. Sattamasattāhassa hi parato ajapālanigrodhamūle mahābrahmuno sakkassa ca devarañño paṭiññātadhammadesanaṃ bhagavantaṃ ñatvā ‘‘idāni satte dhammadesanāya mama visayaṃ samatikkamāpessatī’’ti sañjātadomanasso hutvā ṭhito cintesi – ‘‘handa dānāhaṃ naṃ upāyena parinibbāpessāmi, evamassa manoratho aññathattaṃ gamissati, mama ca manoratho ijjhissatī’’ti. Evaṃ pana cintetvā bhagavantaṃ upasaṅkamitvā ekamantaṃ ṭhito ‘‘parinibbātu dāni, bhante, bhagavā’’tiādinā parinibbānaṃ yāci. Taṃ sandhāya vuttaṃ ‘‘aṭṭhame sattāhe’’tiādi. Tattha ajjāti āyusaṅkhārossajjanadivasaṃ sandhāyāha. Bhagavā cassa atibandhanādhippāyaṃ jānantopi taṃ anāvikatvā parinibbānassa akālabhāvameva pakāsento yācanaṃ paṭikkhipi. Tenāha ‘‘na tāvāha’’ntiādi.
「去吧，阿难」，因你来此只是为白昼修行，世尊故语「你可随爱去日间修行」。说「如今你看着时刻」者，是以比轻薄的特质，因死期到而任由命终，因离欲束缚故作死，像频现之死样在各处现出，故称曰“死亡之魔”。恶行极大，黑暗之行者名为黑暗者，是由离欲种种品质作终结的终结者。众生不放弃无益之行，故名不出脱者。此乃因魔锁缚自己，或由自己而为之，故称“亲魔”。七七日累积达七天转至第八天，但该第八日非像普通住宿的第八日般获得名称。第七七日由龙树菩萨同梵天萨咖等大天神所保护，且知道：“如今这七日是用来宣说法的，我将超越此地”，虽满足恼乱而站立思考“我当用何种方法使其涅槃，否则愿望将不应。此念生后，前往世尊处独自站立请求：“世尊，请于今时涅槃。”此时世尊应答：“第八七日也。”是时即将寿数终结的日期。虽世尊知晓内心极强束缚，然未拒绝涅槃时机，予以应允。故云「不为多时」等。
Maggavasena byattāti saccasampaṭivedhaveyyattiyena byattā. Tatheva vinītāti maggavaseneva kilesānaṃ samucchedavinayena vinītā. Tathā visāradāti ariyamaggādhigameneva satthusāsane vesārajjappattiyā visāradā, sārajjakarānaṃ diṭṭhivicikicchādipāpadhammānaṃ vigamena visāradabhāvaṃ pattāti attho. Yassa sutassa vasena vaṭṭadukkhato nissaraṇaṃ sambhavati, taṃ idha ukkaṭṭhaniddesena sutanti adhippetanti āha ‘‘tepiṭakavasenā’’ti. Tiṇṇaṃ piṭakānaṃ samūho tepiṭakaṃ, tīṇi vā piṭakāni tipiṭakaṃ, tipiṭakameva tepiṭakaṃ, tassa vasena. Tamevāti yaṃ taṃ tepiṭakaṃ sotabbabhāvena ‘‘suta’’nti vuttaṃ, tameva. Dhammanti pariyattidhammaṃ. Dhārentīti suvaṇṇabhājane pakkhittasīhavasaṃ viya avinassantaṃ katvā suppaguṇasuppavattibhāvena dhārenti hadaye ṭhapenti. Iti pariyattidhammavasena bahussutadhammadharabhāvaṃ dassetvā idāni paṭivedhadhammavasenapi taṃ dassetuṃ ‘‘atha vā’’tiādi vuttaṃ. Ariyadhammassāti maggaphaladhammassa, navavidhassapi vā lokuttaradhammassa. Anudhammabhūtanti adhigamāya anurūpadhammabhūtaṃ. Anucchavikappaṭipadanti ca tameva vipassanādhammamāha, chabbidhā visuddhiyo vā. Anudhammanti tassā yathāvuttappaṭipadāya anurūpaṃ abhisallekhitaṃ appichatādidhammaṃ. Caraṇasīlāti samādāya vattanasīlā. Anumaggaphaladhammo etissāti vā anudhammā, vuṭṭhānagāminī vipassanā. Tassā caraṇasīlā. Attano ācariyavādanti attano ācariyassa sammāsambuddhassa vādaṃ. Sadevakassa lokassa ācārasikkhāpanena ācariyo, bhagavā, tassa vādo, catusaccadesanā.
所谓以道法清净显现，谓因真理彻底觉悟而彰显。依此精纯之道，亦言因断除烦恼而得清净。此处又说明：因修习圣道达成正觉，应有通达，能离骚扰疑惑等恶。闻之即生出离苦趣，此即三藏总称。此又云如弃绝再三论述，直言为正理显现。所谓圣法，是指八圣谛、防止五盖等世出世间法。所谓依法所成者，是依适合所得之法而成。谓诸种观行或称六种净化。所谓依法，是依此法得现行，为适合的入心杂修。所谓行为戒者，是指以持戒为修习的基础与行为。依正道之果，指的是此依法得证的存在。所谓师语，是指正觉世尊自身语。作为教导世间诸天、众生的正确行为之训诲，世尊的语即四谛教法。
Ācikkhissantīti ādito kathessanti, attanā uggahitaniyāmena pare uggaṇhāpessantīti attho. Desessantīti vācessanti, pāḷiṃ sammā pabodhessantīti attho. Paññapessantīti pajānāpessanti, saṅkāsessantīti attho. Paṭṭhapessantīti pakārehi ṭhapessanti, pakāsessantīti attho. Vivarissantīti vivaṭaṃ karissanti. Vibhajissantīti vibhattaṃ karissanti. Uttānīkarissantīti anuttānaṃ gambhīraṃ uttānaṃ pākaṭaṃ karissanti. Sahadhammenāti ettha dhamma-saddo kāraṇapariyāyo ‘‘hetumhi ñāṇaṃ dhammapaṭisambhidā’’tiādīsu (vibha. 720) viyāti āha ‘‘sahetukena sakāraṇena vacanenā’’ti. Sappāṭihāriyanti sanissaraṇaṃ. Yathā paravādaṃ bhañjitvā sakavādo patiṭṭhahati, evaṃ hetudāharaṇehi yathādhigatamatthaṃ sampādetvā dhammaṃ kathessanti. Tenāha ‘‘niyyānikaṃ katvā dhammaṃ desessantī’’ti, navavidhaṃ lokuttaradhammaṃ pabodhessantīti attho. Ettha ca ‘‘paññapessantī’’tiādīhi chahi padehi cha atthapadāni dassitāni, ādito pana dvīhi padehi cha byañjanapadāni. Ettāvatā tepiṭakaṃ buddhavacanaṃ saṃvaṇṇanānayena saṅgahetvā dassitaṃ hoti. Vuttañhetaṃ nettiyaṃ (netti. saṅgahavāro) ‘‘dvādasa padāni suttaṃ, taṃ sabbaṃ byañjanañca attho cā’’ti.
所谓教导，指开始将教授传达，先以自己所掌握之规则为基础，再传授他人。所谓宣说，即用言语正确明了地教导巴利语正法。所谓啮解，是能令理解。所谓示现，谓以多种方式设立传授典范。所谓阐明，谓将内容表露清楚。所谓辩别，指将事理分析成不同部分。所谓高扬，指极深广开示。谓以相应法因果关系，举例以达知法理。谓清晰不可疑。正如破坏他人口角，可建立和解，诸因缘举例能使理达到真谛，故称能理智地讲解。故说『断理后宣说圣法』，以此具备九种世出世间法能。此处“教导”六词注明意涵，其中两词是开头辅音，余为全部示意归纳。依此整理三藏佛说，以规范汇总曰网目。注释曰：「十二词为经文，皆含义音。」
Sikkhāttayasaṅgahitanti adhisīlasikkhādisikkhāttayasaṅgahaṃ. Sakalaṃ sāsanabrahmacariyanti anavasesaṃ satthusāsanabhūtaṃ seṭṭhacariyaṃ. Samiddhanti sammadeva vaḍḍhitaṃ. Jhānassādavasenāti tehi tehi bhikkhūhi samadhigatajjhānasukhavasena. Vuddhippattanti uḷārapaṇītabhāvūpagamena sabbaso parivuddhimupagataṃ. Sabbapāliphullaṃ viya abhiññāsampattivasena abhiññāsampadāhi sāsanābhivuddhiyā matthakappattito. Patiṭṭhitavasenāti patiṭṭhānavasena, patiṭṭhappattiyāti attho. Paṭivedhavasena bahuno janassa hitanti bāhujaññaṃ. Tenāha ‘‘mahājanābhisamayavasenā’’ti. Puthu puthulaṃ bhūtaṃ jātaṃ, puthu vā puthuttaṃ pattanti puthubhūtaṃ. Tenāha ‘‘sabbā…pe... patta’’nti. Suṭṭhu pakāsitanti suṭṭhu sammadeva ādikalyāṇādibhāvena paveditaṃ.
「修学的总集合」者，即尊重戒律等修学集合。全然遵守佛陀教法，不遗欠地符合诸佛教法，具备最胜行为。如此修学，必然真实增长完善。禅那如同诸比库亲得禅那之乐，增长显著，以醍醐灌顶、圆满渐进之理周全增长。此增长显如全部开花结果，因具神通道力，以神通果位促进教法增长，是教法兴盛的根本。所谓「确立」意指诚信立足，得以确立。以深入明悟而言，多人皆获利益，遍及大众，因此谓之「以广大众生的利益为依归」。新生起的丰富成果更新之意，谓为「普遍生起更新」，因此称为「诸法尽得所成」。称为「善妙阐明」即以善法本初福德为凭加以正当宣说。
Satiṃ sūpaṭṭhitaṃ katvāti ayaṃ kāyādivibhāgo attabhāvasaññito dukkhabhāro mayā ettakaṃ kālaṃ vahito, idāni pana na vahitabbo, etassa avahanatthañhi cirataraṃ kālaṃ ariyamaggasambhāro sambhato, svāyaṃ ariyamaggo paṭividdho. Yato ime kāyādayo asubhādito sabhāvādito sammadeva pariññātāti catubbidhampi sammāsatiṃ yatātathaṃ visaye suṭṭhu upaṭṭhitaṃ katvā. Ñāṇena paricchinditvāti imassa attabhāvasaññitassa dukkhabhārassa vahane payojanabhūtaṃ attahitaṃ tāva bodhimūle eva parisamāpitaṃ, parahitaṃ pana buddhaveneyyavinayaṃ parisamāpitabbaṃ, taṃ idāni māsattayeneva parisamāpanaṃ pāpuṇissati, ahampi visākhāpuṇṇamāyaṃ parinibbāyissāmīti evaṃ buddhañāṇena paricchinditvā sabbabhāgena nicchayaṃ katvā. Āyusaṅkhāraṃ vissajjīti āyuno jīvitassa abhisaṅkhārakaṃ phalasamāpattidhammaṃ na samāpajjissāmīti vissajji. Taṃvissajjaneneva tena abhisaṅkhariyamānaṃ jīvitasaṅkhāraṃ ‘‘na pavattessāmī’’ti vissajji. Tenāha ‘‘tatthā’’tiādi.
「正念坚定不动」者，是指身心各部分对自我真相的觉知。因身等为苦负载，吾持此如长久负担许久之重物，今则不应再负，此乃对修行僧团自身圣道根本积累延长之谨慎回顾，圣道自会自行显现。由于身体等属性为不净、自然产生，正遍知四种正念，恰当观察各境相。以智慧分辨，断除对此自我真相的苦重负担，以使自身利益在觉悟基础圆满完成，众生利益则须依佛教规范完成。此义将在今月圆时圆满，更我也将在维萨卡月圆日得涅槃。所谓生命积累断尽，是指生命之生不复续转，不再产生后续之因。断尽此积累即生命积累断灭，断灭时谓「此处断尽」等。
Ṭhānamahantatāyapi pavattiākāramahantatāyapi mahanto pathavīkampo. Tattha ṭhānamahantatāya bhūmicālassa mahantattaṃ dassetuṃ ‘‘tadā kira…pe… kampitthā’’ti vuttaṃ. Sā pana jābhikkhettabhūtā dasasahassī lokadhātu eva, na yā kāci. Yā mahābhinīhāramahābhijātiādīsupi kampittha, tadāpi tattikāya eva kampane kiṃ kāraṇaṃ? Jātikkhettabhāvena tasseva ādito pariggahassa katattā, pariggahakaraṇaṃ cassa dhammatāvasena veditabbaṃ. Tathā hi purimabuddhānampi tāvattakameva jātikkhettaṃ ahosi. Tathā hi vuttaṃ ‘‘dasasahassī lokadhātu, nissaddā hoti nirākulā…pe… mahāsamuddo ābhujati, dasasahassī pakampatī’’ti (bu. vaṃ. 2.84-91) ca ādi. Udakapariyantaṃ katvā chappakārapavedhanena avītarāge bhiṃsetīti bhiṃsano, so eva bhiṃsanakoti āha ‘‘bhayajanako’’ti. Devabheriyoti devadundubhisaddassa pariyāyavacanamattaṃ. Na cettha kāci bherī ‘‘dundubhī’’ti adhippetā, atha kho uppātabhāvena labbhamāno ākāsagato nigghosasaddo. Tenāha ‘‘devo’’tiādi. Devoti megho. Tassa hi gajjabhāvena ākāsassa vassābhāvena sukkhagajjitasaññite sadde niccharante devadundubhisamaññā. Tenāha ‘‘devo sukkhagajjitaṃ gajjī’’ti.
「地脉震动与广阔」者，地震动象征巨大力势。此地震动显现出大地震动之壮大威力。此时十万比库聚集大地，不是随处皆有。若是强大凶恶之事或巨大漩涡等震动，则何以单就此刻震动？这震动乃因出生地受到扰动所致，环顾其缘故当审视。早期佛陀们也曾经历此等出生地震动。故有经文谓「十万世界地震动，无声悄然……大海波动，十万震荡」等。水流击打引发响声，舆论亦动，具恐怖且生畏惧感，故称「生怖畏」。所谓天鼓声，只是比喻天人鼓声之叫声而已。此处无实指真正鼓所称，乃由激荡之声震空而作响动故称。故谓「天」者，指云层。雷声于空中如雨云起于雷鸣声中，故称「天发雷鸣」。
Pītivegavissaṭṭhanti ‘‘evaṃ cirataraṃ kālaṃ vahito ayaṃ attabhāvasaññito dukkhabhāro, idāni na cirasseva nikkhipissāmī’’ti sañjātasomanasso bhagavā sabhāveneva pītivegavissaṭṭhaṃ udānaṃ udānesi. Evaṃ pana udānentena ayampi attho sādhito hotīti dassanatthaṃ aṭṭhakathāyaṃ ‘‘kasmā’’tiādi vuttaṃ.
「地脉震动时」比库比库尼等修学者，世尊见众人心生忧悲，因生命负担久已承担，今将断绝之义，于聚会时唱诵偈语以安慰劝勉。此偈意谓：『此生命负担久已承担，如今将断绝，不久离去』。此偈语言即说明上述义理，阿阇世讲解以示证实，故记于注疏中，以观其缘由。
Tulīyatīti tulanti tula-saddo kammasādhanoti dassetuṃ ‘‘tulita’’ntiādi vuttaṃ. Appānubhāvatāya paricchinnaṃ. Tathā hi taṃ parito khaṇḍitabhāvena ‘‘paritta’’nti vuccati. Paṭipakkhavikkhambhanato dīghasantānatāya vipulaphalatāya ca na tulaṃ na paricchinnaṃ. Yehi kāraṇehi pubbe avisesato mahaggataṃ ‘‘atula’’nti vuttaṃ, tāni kāraṇāni rūpāvacarato arūpassa sātisayāni vijjantīti arūpāvacaraṃ ‘‘atula’’nti vuttaṃ itarañca ‘‘tula’’nti. Appavipākanti tīsupi kammesu yaṃ tanuvipākaṃ hīnaṃ, taṃ tulaṃ. Bahuvipākanti yaṃ mahāvipākaṃ paṇītaṃ, taṃ atulaṃ. Yaṃ panettha majjhimaṃ, taṃ hīnaṃ ukkaṭṭhanti dvidhā bhinditvā dvīsupi bhāgesu pakkhipitabbaṃ. Hīnattikavaṇṇanāyaṃ (dha. sa. aṭṭha. 14) vuttanayena vā appabahuvipākataṃ niddhāretvā tassa vasena tulātulabhāvo veditabbo. Sambhavati etasmāti sambhavoti āha ‘‘sambhavahetubhūta’’nti. Niyakajjhattaratoti sasantānadhammesu vipassanāvasena gocarāsevanāya ca nirato. Savipākampi samānaṃ pavattivipākamattadāyikammaṃ savipākaṭṭhena sambhavaṃ, na ca taṃ kāmādibhavābhisaṅkhārakanti tato visesanatthaṃ ‘‘sambhava’’nti vatvā ‘‘bhavasaṅkhāra’’nti vuttaṃ. Ossajīti ariyamaggena avassaji. Kavacaṃ viya attabhāvaṃ pariyonandhitvā ṭhitaṃ attani sambhūtattā attasambhavaṃ kilesañca abhindīti kilesabhedasahabhāvikammossajjanaṃ dassento tadubhayassa kāraṇamavoca ‘‘ajjhattarato samāhito’’ti.
「重量之义」者，重量字意在示意业力作用。所谓“重量”即堆积之义。非‘欠缺’而是完全破碎之意称为‘围绕’，故‘围绕’意同‘破碎’。因对立与隔断久远、功效广大，不属重量与破碎。前世因缘尤甚更显“无限”，因无色界之不还欲阴以断，谓为无量无边。为观察真理而入定，知果正等功德，不是由贪欲等烦恼所起，此为特别缘故称“生成”。又所谓“坚固向内者”，指修习内禅等禅定稳固，令内烦恼能够断除。故称“内向专注”。
Paṭhamavikappe avasajjanameva vuttaṃ, ettha avasajjanākāroti taṃ dassento ‘‘atha vā’’tiādimāha. Tattha tīrentoti ‘‘uppādo bhayaṃ, anuppādo khema’’ntiādinā (paṭi. ma. 1.10) vīmaṃsanto. ‘‘Tulento tīrento’’tiādinā saṅkhepato vuttamatthaṃ vitthārato dassetuṃ ‘‘pañcakkhandhā’’tiādiṃ vatvā bhavasaṅkhārassa avasajjanākāraṃ sarūpato dasseti. Evantiādinā pana udānagāthāvaṇṇanāyaṃ ādito vuttamatthaṃ nigamavasena dasseti.
「初次断除」言论已宣说，此处指出断除之状态谓“或则”，随转折起言。审议有言“有生恐怖，无生安乐”等语。以“动荡与安定”等言指称，简称说义并详解，以说明「五蕴」内蕴生灭之断除形态，如同业力集合断绝。以此为起点，继之以偈诗作注解，以发扬先前所说之真谛。
Yanti (dī. ni. ṭī. 2.171) karaṇe, adhikaraṇe vā paccattavacananti āha ‘‘yena samayena, yasmiṃ vā samaye’’ti. Ukkhepakavātāti udakasandhārakavātaṃ upacchinditvā ṭhitaṭṭhānato khepakavātā. Saṭṭhi…pe… bahalanti idaṃ tassa vātassa ubbedhappamāṇameva gahetvā vuttaṃ , āyāmavitthārato pana dasasahassacakkavāḷappamāṇaṃ koṭisatasahassacakkavāḷappamāṇampi udakasandhārakavātaṃ upacchindatiyeva. Ākāseti pubbe vātena patiṭṭhitākāse. Puna vātoti ukkhepakavāte tathā katvā vigate udakasandhārakavāto puna ābandhitvā gaṇhāti. Yathā taṃ udakaṃ na bhassati, evaṃ upatthambhentaṃ ābandhanavitānavasena bandhitvā gaṇhāti. Tato udakaṃ uggacchatīti tato ābandhitvā gahaṇato tena vātena uṭṭhāpitaṃ udakaṃ uggacchati upari gacchati. Hotiyevāti antarantarā hotiyeva. Bahubhāvenāti mahāpathaviyā mahantabhāvena. Sakalā hi mahāpathavī tadā oggacchati ca uggacchati ca, tasmā kampanaṃ na paññāyati.
关于“yanti（去）”的说法，见《增支部毗婆沙》第二卷171页，意指“作用、缘起处”，其说明为“以何时间，于何时刻”。所谓“掀掀风”，即由水集结之气流穿破障碍并保持自身位置之风。六十……等文段皆取该风之强度进行解释，由其长度推算，该风的转动范围可达十万圈，甚至百万圈，均是指掀掀风穿破积水之气流。所谓“天空”，即先前由风所立之空中。再者所谓“风”，即掀掀风在穿破积水之气后，风势暂时消散，待积水之气再次聚合而复起，吸引收摄。正如水不溢出，风则通过阻挡与拉扯而束缚收摄。继而水上升，即是被束缚而捕获之水借风力上扬。热气升起，是间断地持续的。所谓“多重”，为广大土地之宏大形态。那时整个大地上下运动，因此震动现象不被察觉。
Ijjhanassāti icchitatthasijjhanassa anubhavitabbassa issariyasampattiādikassa. Parittāti paṭiladdhamattā nātisubhāvitā. Tathā ca bhāvanā balavatī na hotīti āha ‘‘dubbalā’’ti. Saññāsīsena hi bhāvanā vuttā. Appamāṇāti paguṇā subhāvitā. Sā hi thirā daḷhatarā hotīti āha ‘‘balavā’’ti. ‘‘Parittā pathavīsaññā, appamāṇā āposaññā’’ti desanāmattametaṃ, āposaññāya pana subhāvitāya pathavīkampo sukheneva ijjhatīti ayamettha adhippāyo veditabbo. Saṃvejento vā dibbasampattiyā pamattaṃ sakkaṃ devarājānaṃ, vīmaṃsanto vā tāvadeva samadhigataṃ attano iddhibalaṃ. So kirāyasmā (dī. ni. aṭṭha. 2.171) khuragge arahattaṃ patvā cintesi – ‘‘atthi nu kho koci bhikkhu yena pabbajitadivaseyeva arahattaṃ patvā vejayanto pāsādo kampitapubbo’’ti. Tato ‘‘natthi kocī’’ti ñatvā ‘‘ahaṃ kampessāmī’’ti abhiññābalena vejayantamatthake ṭhatvā pādena paharitvā kampetuṃ nāsakkhi. Atha naṃ sakkassa nāṭakitthiyo āhaṃsu – ‘‘putta saṅgharakkhita, tvaṃ pūtigandheneva sīsena vejayantaṃ kampetuṃ icchasi, suppatiṭṭhito, tāta, pāsādo, kathaṃ kampetuṃ sakkhissasī’’ti.
“意欲”即慕求诸意愿之法，诸如对圣者到达果位或尊贵福德等应亲证之义。所谓“有限”，指所获甚少，不算成熟圆满。由于禅修不坚固，故谓“不强”之意。因禅修有限，故称其为“弱者”。正如感觉为地之知觉有限、水之知觉则成熟，此说旨在说明经文中“有限地知觉水感”的教理。以此察觉觉者即天帝萨咖，因疏忽认知为已得自我神通与威力。传说中一名长老阿耨衰陀思考是否有比库能在出家当天即得阿拉汉果，并搅动宫殿如震动之实事。其后察知无此比库，欲以神通力量震动宫殿，虽用足脚击打宫殿，仍不能震动。此时神通者的侍从语其：“善护众比库者，你意欲如臭秽泥土凝结于头颅般搅动震动宫殿，既然稳固，如何能震动？”
Sāmaṇero ‘‘imā devatā mayā saddhiṃ keḷiṃ karonti, ahaṃ kho pana ācariyaṃ nālatthaṃ, kahaṃ nu kho me ācariyo sāmuddikamahānāgatthero’’ti āvajjetvā ‘‘mahāsamudde udakaleṇaṃ māpetvā divāvihāraṃ nisinno’’ti ñatvā tattha gantvā theraṃ vanditvā aṭṭhāsi. Tato naṃ thero, ‘‘tāta saṅgharakkhita, asikkhitvāva yuddhaṃ paviṭṭhosī’’ti vatvā ‘‘nāsakkhi, tāta, vejayantaṃ kampetu’’nti pucchi. Ācariyaṃ, bhante, nālatthanti. Atha naṃ thero, ‘‘tāta, tumhādise akampente añño ko kampessati, diṭṭhapubbaṃ te, tāta, udakapiṭṭhe gomayakhaṇḍaṃ pilavantaṃ, tāta, kapallapūvaṃ paccantaṃ antantena paricchinnanti iminā opammena jānāhī’’ti āha. So ‘‘vaṭṭissati, bhante, ettakenā’’ti vatvā ‘‘pāsādena patiṭṭhitokāsaṃ udakaṃ hotū’’ti adhiṭṭhāya vejayantābhimukho agamāsi. Devadhītaro taṃ disvā ‘‘ekavāraṃ lajjitvā gato, punapi sāmaṇero eti, punapi etī’’ti vadiṃsu. Sakko devarājā ‘‘mā mayhaṃ puttena saddhiṃ kathayittha, idāni tena ācariyo laddho khaṇena pāsādaṃ kampessatī’’ti āha. Sāmaṇeropi pādaṅguṭṭhena pāsādathūpikaṃ pahari, pāsādo catūhi disāhi oṇamati. Devatā ‘‘patiṭṭhātuṃ dehi, tāta, pāsādassa, patiṭṭhātuṃ dehi, tāta, pāsādassā’’ti viraviṃsu. Sāmaṇero pāsādaṃ yathāṭhāne ṭhapetvā pāsādamatthake ṭhatvā udānaṃ udānesi –
一位沙玛内拉说道：“此诸天与我共嬉戏，而我却无师，师何在乎？其为近海之大长老。”遂闻说“于大海边汲水消遣，白日休息”。遂前往礼拜长老八时。长老谕其：“善护众比库者，未经训练便进入战地。”又问：“年长弟子，能颤动震动吗？”“师，不能。”答曰。长老谓：“年长弟子，若你未震动，谁能震动？看你面前溪流汩汩，向前与向后断续流动，以此明智识别吧。”沙玛内拉答曰：“风暴将至，师，我以此水为立基，坐于宫殿前，面向风暴者。”诸天见之，“初次害羞后又回去，沙玛内拉反复来去。”萨咖天帝告曰：“勿与吾子对话，现已得教师，今后必使其用力量震动宫殿。”沙玛内拉用趾击宫殿塔楼，宫殿在四方震动。天人请他“安稳立于宫，稳固宫殿。”沙玛内拉安立宫殿处身体，立于宫殿上，唱赞歌曰：
‘‘Ajjevāhaṃ pabbajito, ajja pattāsavakkhayaṃ;
“昨日我出家，今日已灭结使；
Ajja kampemi pāsādaṃ, aho buddhassuḷāratā.
今日我震动宫殿，啊，如来之威严。”
‘‘Ajjevāhaṃ pabbajito, ajja pattāsavakkhayaṃ;
“昨日我出家，今日已灭结使；
Ajja kampemi pāsādaṃ, aho dhammassuḷāratā.
今日我震颤于宫殿之中，哦，法铁之坚固啊。
‘‘Ajjevāhaṃ pabbajito, ajja pattāsavakkhayaṃ;
“今日我已出家，今日已获得烦恼断灭；
Ajja kampemi pāsādaṃ, aho saṅghassuḷāratā’’ti.
今日我震颤于宫殿，哦，僧团之坚固啊。”
‘‘Dhammatā esā, bhikkhave, yadā bodhisatto tusitakāyā cavitvā mātukucchiṃ okkamatī’’ti (dī. ni. 2.18) vatvā ‘‘ayañca dasasahassī lokadhātu saṅkampi sampakampi sampavedhī’’ti (dī. ni. 2.18), tathā ‘‘dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamatī’’ti (dī. ni. 2.32) vatvā ‘‘ayañca dasasahassī lokadhātu saṅkampi sampakampi sampavedhī’’ti (dī. ni. 2.32) ca mahāsattassa gabbhokkantiyaṃ abhijātiñca dhammatāvasena mahāpadāne pathavīkampassa vuttattā itaresupi catūsu ṭhānesu pathavīkampo dhammatāvasenevāti atthato vuttametanti daṭṭhabbaṃ.
“比库们，这是一种法性：当菩萨离开忉利天的身体，进入母胎时”（即《长部注释》第2章第18节中所述），“这时他能感知并经历十万大千世界的震动、触动与穿透”（同处所述）；同理，“这是一种法性，比库们：当菩萨从母胎中出时”（即《长部注释》第2章第32节所述），“这时他也能感知并经历十万大千世界的震动、触动与穿透”（同处所述）。由此可知，大菩萨在胚胎出世和成长时的法性表现，是在大地震动的根本大端点上有所显现的。此外，大地震动同样以法性的形式在其他四个不同处所显现，如此义理应当被理解。
Idāni nesaṃ pathavīkampānaṃ kāraṇato pavattiākārato ca vibhāgaṃ dassetuṃ ‘‘iti imesū’’tiādi vuttaṃ. Dhātukopenāti ukkhepakavātasaṅkhātāya vāyodhātuyā pakopena. Iddhānubhāvenāti ñāṇiddhiyā, kammavipākajiddhiyā vā sabhāvena, tejenāti attho. Puññatejenāti puññānubhāvena, mahābodhisattassa puññabalenāti attho. Ñāṇatejenāti anaññasādhāraṇena paṭivedhañāṇānubhāvena. Sādhukāradānavasenāti yathā anaññasādhāraṇappaṭivedhañāṇānubhāvena abhihatā mahāpathavī abhisambodhiyaṃ kampittha, evaṃ anaññasādhāraṇena desanāñāṇānubhāvena abhihatā mahāpathavī kampittha, taṃ panassā sādhukāradānaṃ viya hotīti ‘‘sādhukāradānavasenā’’ti vuttaṃ.
现在，为了说明这些大地震动的因缘及其发生方式，说了“如此在这里”等言辞。所谓“因缘”，是指由风、热等元素的激发。“神通感受”是指由智慧成就或业报感应、幻化等现象之体。能量是其义。善力，是由善业感受而生的能量。智慧能量，是藉由非凡智慧般若的一种彻悟体验。所谓善功德强力，是指如同非凡智慧之感受所激发，使大地震动而至大觉之境的现象。如此非凡的说法，犹如善行的福报，以此喻说大地震动之成就，乃常被称为“由善行因力”，即「善行因力」之意。
Yena pana bhagavā asītianubyañjanappaṭimaṇḍitadvattiṃsamahāpurisalakkhaṇavicitrarūpakāyo sabbākāraparisuddhasīlakkhandhādiguṇaratanasamiddhidhammakāyo puññamahattathāmamahattaiddhimahattayasamahattapaññāmahattānaṃ paramukkaṃsagato asamo asamasamo appaṭipuggalo arahaṃ sammāsambuddho attano attabhāvasaññitaṃ khandhapañcakaṃ kappaṃ vā kappāvasesaṃ vā ṭhapetuṃ samatthopi saṅkhatadhammaparijigucchanākārappavattena ñāṇavisesena tiṇāyapi amaññamāno āyusaṅkhārossajjanavidhinā nirapekkho ossajji. Tadanubhāvābhihatā mahāpathavī āyusaṅkharossajjane akampittha. Taṃ panassā kāruññasabhāvasaṇṭhitā viya hotīti vuttaṃ ‘‘kāruññabhāvenā’’ti.
世尊具有现世二十八相庄严的神圣肉身，具足世尊具德之最佳品格，乃至于清净无垢之戒蕴及无量法宝加持，盛大功德、惊人成就、无上智慧超胜众生，世尊虽具足能以自身所证五蕴（色、受、想、行、识）分别之智慧，能够在一个劫或劫尽之内维持此五蕴之存在，但因造业生死之苦轮，世尊不为寿命多寡所扰恼，也不为衰老生死所动摇。由此深刻体验使大地震动且徽然稳定。此境因世尊之慈悲心持守，故被称为“由慈悲因力”之震动。
Yasmā bhagavā parinibbānasamaye catuvīsatikoṭisatasahassasaṅkhā samāpattiyo samāpajji, antarantarā phalasamāpattisamāpajjanena tassa pubbabhāge sātisayaṃ tikkhaṃ sūraṃ vipassanāñāṇañca pavattesi. ‘‘Yadatthañca mayā evaṃ sucirakālaṃ anaññasādhāraṇo paramukkaṃsagato ñāṇasambhāro sambhato, anuttaro ca vimokkho samadhigato, tassa vata me sikhāppattaphalabhūtā accantaniṭṭhā anupādisesaparinibbānadhātu ajja samijjhatī’’ti bhiyyo ativiya somanassappattassa bhagavato pītivipphārādiguṇavipulatarānubhāvo parehi asādhāraṇañāṇātisayo udapādi, yassa samāpattibalasamupabrūhitassa ñāṇātisayassa ānubhāvaṃ sandhāya idaṃ vuttaṃ ‘‘dveme piṇḍapātā samasamaphalā samasamavipākā’’tiādi (udā. 75), tasmā tassānubhāvena samabhihatā mahāpathavī akampittha, taṃ panassā tassaṃ velāyaṃ ārodanākārappatti viya hotīti ‘‘aṭṭhamo ārodanenā’’ti vuttaṃ.
由于世尊于般涅槃之时，已达二千二百二十万次成就，且借由间断的果报成就，他之前世积累了深刻猛烈的智慧观照之知。世尊言：『我于极长久无其他可比之特殊条件下，聚集了究竟智慧之集，证得无上解脱，因此我如获真果，最终断尽所有，入无余涅槃之境。』因而，他的心生极大欢喜之感，产生超越常人的极盛神妙感受，此乃依其成就力量、智慧极盛而生。为诠释此神通现象，释曰『两种布施果报同时成熟、同时感受』等（例如第75经中阐述），因而这感受能使大地不动摇，唯有此时大地似发出呼喊一般，故称之为『第八呼喊』。
Idāni saṅkhepato vuttamatthaṃ vivaranto ‘‘mātukucchiṃ okkamante’’tiādimāha. Ayaṃ panatthoti ‘‘sādhukāradānavasenā’’tiādinā vutta attho. Pathavīdevatāya vasenāti ettha samuddadevatā viya mahāpathaviyā adhidevatā kira nāma atthi, tādise kāraṇe sati tassā cittavasena ayaṃ mahāpathavī saṅkampati sampakampati sampavedhati. Yathā vātavalāhakadevatānaṃ cittavasena vātā vāyanti, sītuṇhaabbhavassavalāhakadevatānaṃ cittavasena sītādayo bhavanti, tathā hi visākhapuṇṇamāyaṃ abhisambodhiatthaṃ bodhirukkhamūle nisinnassa lokanāthassa antarāyakaraṇatthaṃ upaṭṭhitaṃ mārabalaṃ vidhamituṃ –
现在略述其涵义，称『母腹中下降』等说法，意为『以善行施恩之功德感召』。此处谓大地天神，犹如海中天神般为主宰大地的守护神。基于此缘故，此大地于感知其心识时，便剧烈震动摇晃，就如风雨雷电等诸天灾害时，大地皆因对应天神的心念而动。有如风暴时风神以其心意吹动风，冰雪雨时冰雪之天神随其心意而生，故此于维萨卡满月日，觉悟者在菩提树下坐时，为移除魔王之障碍，应此天神神力而使大地震动。
‘‘Acetanāyaṃ pathavī, aviññāya sukhaṃ dukhaṃ;
『大地啊，汝无知中分别苦乐，』
Sāpi dānabalā mayhaṃ, sattakkhattuṃ pakampathā’’ti. (cariyā. 1.124) –
『且汝以我施舍之力，震动七重天地。』（行为篇1.124）
Vacanasamanantaraṃ mahāpathavī bhijjitvā saparisaṃ māraṃ parivattesi. Etanti sādhukāradānādi. Yadipi natthi acetanattā, dhammatāvasena pana vuttanayena siyāti sakkā vattuṃ. Dhammatā pana atthato dhammabhāvo, so puññadhammassa vā ñāṇadhammassa vā ānubhāvasabhāvoti. Tayidaṃ sabbaṃ vicāritameva. Evañca katvā –
世尊语毕，大地震动，芜杂魔众随之动摇而退离。此为善行施恩之力。虽说大地无心识，但因法性缘起而有诸种现象发生，此说可依法义给予解释。法性即真理之存在，无论功德法或智慧法，皆具感应性质。此皆须细细思考，因而说：
‘‘Ime dhamme sammasato, sabhāvasarasalakkhaṇe;
『当正知受用这些法，随法性真实本质，』
Dhammatejena vasudhā, dasasahassī pakampathā’’ti. (bu. vaṃ. 2.166) –
以法的力量，地震波及千里。
Ādivacanañca samatthitaṃ hoti.
开头语也能成立。
Ayaṃ pana (dī. ni. aṭṭha. 1.149) mahāpathavī aparesupi aṭṭhasu ṭhānesu akampittha mahābhinikkhamane bodhimaṇḍūpasaṅkamane paṃsukūlaggahaṇe paṃsukūladhovane kāḷakārāmasutte gotamakasutte vessantarajātake brahmajāleti. Tattha mahābhinikkhamanabodhimaṇḍūpasaṅkamanesu vīriyabalena akampittha. Paṃsukūlaggahaṇe ‘‘dvisahassadīpaparivāre nāma cattāro mahādīpe pahāya pabbajitvā susānaṃ gantvā paṃsukūlaṃ gaṇhantena dukkaraṃ bhagavatā kata’’nti acchariyavegābhihatā akampittha. Paṃsukūladhovanavessantarajātakesu akālakampanena akampittha. Kāḷakārāmagotamakasuttesu (a. ni. 4.24; 3.126) ‘‘ahaṃ sakkhī bhagavā’’ti sakkhibhāvena akampittha. Brahmajāle (dī. ni. 1.147) pana dvāsaṭṭhiyā diṭṭhigatesu vijaṭetvā niggumbaṃ katvā desiyamānesu sādhukāradānavasena akampitthāti veditabbā.
这方面，（见《长部尼柯耶》注释第1卷第149页）大地在别处八个地方不动摇：大出家的觉悟地台附近，尘堆茂盛处，尘堆林，黑林经中，果德玛经中，末世本生经中，梵网经中皆有记载。其中，在大出家的觉悟地台附近，以精进的力量不动摇；尘堆茂盛处记载说，“两千灯光环绕之地有四大洲，舍弃之后，行者往宁静处去，携带尘堆，是世尊所为”，显示突出的速度和坚定不动摇；尘堆林及末世本生经中体现不动摇；黑林经与果德玛经中（《增支部》第4卷第24页、第3卷第126页）以“我为证人，世尊”为证词显示不动摇；梵网经中（《长部尼柯耶》注释第1卷第147页）记载，针对六十二种见解腐败、出家修行者建造精舍的过程中，凭借善知识赞叹的功德而不动摇，由此可知。
Na kevalañca etesuyeva ṭhānesu pathavī akampittha, atha kho tīsu saṅgahesupi mahāmahindattherassa imaṃ dīpaṃ āgantvā jotivane nisīditvā dhammaṃ desitadivasepi akampittha. Kalyāṇiyamahāvihāre ca piṇḍapātiyattherassa cetiyaṅgaṇaṃ sammajjitvā tattheva nisīditvā buddhārammaṇaṃ pītiṃ gahetvā imaṃ suttantaṃ āraddhassa suttapariyosāne udakapariyantaṃ katvā akampittha. Lohapāsādassa pācīnaambalaṭṭhikaṭṭhānaṃ nāma ahosi, tattha nisīditvā dīghabhāṇakattherā brahmajālasuttaṃ ārabhiṃsu. Tesaṃ sajjhāyapariyosānepi udakapariyantameva katvā pathavī akampittha.
不仅仅是在这些地方，后来包括三众的集会中，著名长老摩诃摩欣达来到这座岛，坐在光林中，传法当天也不动摇。在迦连尼大寺中，施主长老在塔区内肃敬，在原地安坐，内心受佛场庄严欢喜，开始讲此经文，讲经结束后作水周仪式，也不动摇。铜碑宫殿中有称为古印度盾牌的，坐在那里，长老们开始讲梵网经。即使在他们讲解完毕后的水边仪式，地面仍不动摇。
Yadi evaṃ ‘‘aṭṭhime, ānanda, hetū aṭṭha paccayā mahato bhūmicālassa pātubhāvāyā’’ti kasmā aṭṭheva hetū vuttāti? Niyamahetubhāvato. Imeyeva hi aṭṭha hetū niyamanti, nāññe. Te hi kadāci sambhavantīti aniyamabhāvato na gaṇitā. Vuttañhetaṃ nāgasenattherena milindapañhe (mi. pa. 4.1.4) –
如果这样说：“阿难，第八种因果，即八因缘导致大地震动”，为何说是八种因果？是因为规律的因缘。从规律看，正是这八种因缘限定，没有其他。因它们不时发生，没有规律而无法计数。正如龙军长老在《弥林问答》所说——
‘‘Aṭṭhime, bhikkhave, hetū aṭṭha paccayā mahato bhūmicālassa pātubhāvāyāti. Yaṃ vessantarena raññā mahādāne dīyamāne sattakkhattuṃ mahāpathavī kampitā, tañca pana akālikaṃ kadācuppattikaṃ aṭṭhahi hetūhi vippamuttaṃ, tasmā agaṇitaṃ aṭṭhahi hetūhi.
“阿难，比库们，八种因缘导致大地震动。当年在末世君王赏赐王国时，广大土地震动，但又因八种因缘从未不时出现而被震动解脱，因此不能计数。”
‘‘Yathā, mahārāja, loke tayoyeva meghā gaṇīyanti vassiko, hemantiko, pāvusakoti. Yadi te muñcitvā añño megho pavassati, na so megho gaṇīyati sammatehi meghehi, akālameghotveva saṅkhaṃ gacchati, evameva kho, mahārāja, vessantarena raññā mahādāne dīyamāne yaṃ sattakkhattuṃ mahāpathavī kampitā, akālikaṃ etaṃ kadācuppattikaṃ aṭṭhahi hetūhi vippamuttaṃ, na taṃ gaṇīyati aṭṭhahi hetūhi.
「大王！就如世间的雨云有三种：雨云、冷气云，以及养云。如果有其他云放下来，便并不将其视为与这些云同类，而是被称为是不恰当的雨云。同样地，大王，凭借着维萨提王在大施舍时，那大地的晃动在七次颠动下，无论如何出现的解脱，均不被按这八种原因所算作。」
‘‘Yathā vā pana, mahārāja, himavantā pabbatā pañca nadisatāni sandanti, tesaṃ, mahārāja, pañcannaṃ nadisatānaṃ daseva nadiyo nadigaṇanāya gaṇīyanti. Seyyathidaṃ – gaṅgā, yamunā, aciravatī, sarabhū, mahī, sindhu, sarassatī, vetravatī, vītaṃsā, candabhāgāti. Avasesā nadiyo nadigaṇanāya agaṇitā. Kiṃkāraṇā? Na tā nadiyo dhuvasalilā, evameva kho, mahārāja, vessantarena raññā mahādāne dīyamāne yaṃ sattakkhattuṃ mahāpathavī kampitā, akālikaṃ etaṃ kadācuppattikaṃ aṭṭhahi hetūhi vippamuttaṃ, na taṃ gaṇīyati aṭṭhahi hetūhi.
「大王！又如喜马拉雅山脉有五条河流交汇，这五条河流便同样地被视为众河之中的一部分。比如：恒河、耶穆纳河、阿茵河、沙拉布河、马希河、印度河、萨拉萨提河、色湿德河、月亮河等。其余的河流在被列入河流统计时则不予考虑。为何如此呢？因为这些河流的水是不持久的。同样地，大王，凭借着维萨提王在大施舍时，那大地的晃动在七次颠动下，无论如何出现的解脱，均不被按这八种原因所算作。」
‘‘Yathā vā pana, mahārāja, rañño satampi dvisatampi tisatampi amaccā honti, tesaṃ chayeva janā amaccagaṇanāya gaṇīyanti. Seyyathidaṃ – senāpati, purohito, akkhadasso, bhaṇḍāgāriko, chattaggāhako, khaggaggāhako, eteyeva amaccagaṇanāya gaṇīyanti. Kiṃkāraṇā? Yuttattā rājaguṇehi. Avasesā agaṇitā, sabbe amaccātveva saṅkhaṃ gacchanti, evameva kho, mahārāja, vessantarena raññā mahādāne dīyamāne yaṃ sattakkhattuṃ mahāpathavī kampitā, akālikaṃ etaṃ kadācuppattikaṃ aṭṭhahi hetūhi vippamuttaṃ, na taṃ gaṇīyati aṭṭhahi hetūhī’’ti.
「大王！又如国王有一百、两百、三百个大臣，而人们却仅以其数目来统计这些大臣。这些大臣包括：统帅、首相、国子监、国库管理、伞持者、剑持者等，皆被视为这一统计的部分。为何如此呢？因为这些都是国王的特质。其余的则不被统计，皆被视为大臣的一部分。同样地，大王，凭借着维萨提王在大施舍时，那大地的晃动在七次颠动下，无论如何出现的解脱，均不被按这八种原因所算作。」
Bhūmicālasuttavaṇṇanā niṭṭhitā. · 地震经注释完毕。
Cāpālavaggavaṇṇanā niṭṭhitā. · 遮巴喇品注释完毕。