3. Nandavaggo · 3. 难德品义注
2. Mucalindavaggo二、目真邻德品
1. Mucalindasuttavaṇṇanā一、目真邻德经注释
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11. Mucalindavaggassa paṭhame mucalindamūleti ettha mucalindo vuccati nīparukkho. So ‘‘niculo’’tipi vuccati, tassa samīpe. Keci pana ‘‘mucaloti tassa rukkhassa nāmaṃ, taṃ vanajeṭṭhakatāya pana mucalindoti vutta’’nti vadanti. Mahā akālameghoti asampatte vassakāle uppannamahāmegho. So hi gimhānaṃ pacchime māse sakalacakkavāḷagabbhaṃ pūrento udapādi. Sattāhavaddalikāti tasmiṃ uppanne sattāhaṃ avicchinnavuṭṭhikā ahosi. Sītavātaduddinīti sā ca sattāhavaddalikā udakaphusitasammissena sītavātena samantato paribbhamantena dusitadivasattā duddinī nāma ahosi. Mucalindo nāma nāgarājāti tasseva mucalindarukkhassa samīpe pokkharaṇiyā heṭṭhā nāgabhavanaṃ atthi, tattha nibbatto mahānubhāvo nāgarājā. Sakabhavanāti attano nāgabhavanato. Sattakkhattuṃ bhogehi parikkhipitvāti sattavāre attano sarīrabhogehi bhagavato kāyaṃ parivāretvā. Uparimuddhani mahantaṃ phaṇaṃ vihaccāti bhagavato muddhappadesassa upari attano mahantaṃ phaṇaṃ pasāretvā. ‘‘Phaṇaṃ karitvā’’tipi pāṭho, so evattho.
第一章《无支树品》中所说无支根，谓此处的无支称为树根，称为无支树者是因其为尼耶罗枯之树。此树名为“尼枢罗”，此名含三义，意指树根处。有人说：“无支树名自此树，有人谓因此树为林中最老树故名无支。”所谓大劫云者，谓未到雨季时出现的巨大乌云。此大云在雨季末月出现，充满整个天空，形如旋转的大轮胎孕育云蕴，持续长达七周不间断生起。称为寒风阴云，因其为七周长夜中水汽凝聚，四面环绕吹送寒风，故名阴云恶日。无支名自龙王族，此树根旁有池塘，在该处龙王居住，乃著名大龙王。所谓“身宅”，即指其居住之龙宫。七周护体者，即七日以其身躯护持世尊的身体。世尊于胸前所披佩的大遮，应展开自身大遮配合。所谓“展开遮”，此处译本说法，意即世尊于大遮上方展开其大遮。此文中有“展开遮”的说法，意谓此正合适。
Tassa kira nāgarājassa etadahosi ‘‘bhagavā ca mayhaṃ bhavanasamīpe rukkhamūle nisinno, ayañca sattāhavaddalikā vattati, vāsāgāramassa laddhuṃ vaṭṭatī’’ti. So sattaratanamayaṃ pāsādaṃ nimminituṃ sakkontopi ‘‘evaṃ kate kāyasāro gahito na bhavissati, dasabalassa kāyaveyyāvaccaṃ karissāmī’’ti mahantaṃ attabhāvaṃ katvā satthāraṃ sattakkhattuṃ bhogehi parikkhipitvā upari phaṇaṃ katvā dhāresi. ‘‘Parikkhepabbhantaraṃ lohapāsāde bhaṇḍāgāragabbhappamāṇaṃ ahosī’’ti khandhakaṭṭhakathāyaṃ (mahāva. aṭṭha. 5) vuttaṃ. Majjhimaṭṭhakathāyaṃ pana ‘‘heṭṭhālohapāsādappamāṇa’’nti (ma. ni. aṭṭha. 1.284). ‘‘Icchiticchitena iriyāpathena satthā viharissatī’’ti kira nāgarājassa ajjhāsayo. Bhagavā pana yathānisinnova sattāhaṃ vītināmesi. Tañca ṭhānaṃ supihitavātapānaṃ suphusitaaggaḷadvāraṃ kūṭāgāraṃ viya ahosi. Mābhagavantaṃ sītantiādi tassa tathā karitvā ṭhānakāraṇaparidīpanaṃ. So hi ‘‘mā bhagavantaṃ sītaṃ bādhayittha, mā uṇhaṃ, mā ḍaṃsādisamphasso bādhayitthā’’ti tathā karitvā aṭṭhāsi.
彼龙王语称：“世尊栖息于我龙宫树根下，七周长夜云蕴围绕，犹如具备房屋庇护。”虽能建造七宝华丽宫殿，却认为：“假如形体被困于此，不利健康，我将用十万龙力予以保护身体，令其不受侵扰。”因此披身躯于七周护体之上，并于上方展开大遮。注解中写“护体之间宫殿如铁楼宝库大小”。中部大疏又引文称“池下如铁楼宝宫大小”。龙王思惟云：“世尊将随心所欲游住于此。”世尊亦在此安心安坐七周未起身。此地环境受寒风和水气适度滋养，如同石阁一样。为不给世尊带来寒热和蚊虫叮咬等烦扰，特意如此营造守护。世尊亦住于此，体现树处保护之妙义。
Tattha kiñcāpi sattāhavaddalikāya uṇhameva natthi, sace pana antarantarā megho vigaccheyya, uṇhaṃ bhaveyya, tampi mā bādhayitthāti evaṃ tassa cintetuṃ yuttaṃ. Keci panettha vadanti ‘‘uṇhaggahaṇaṃ bhogaparikkhepassa vipulabhāvakaraṇe kāraṇakittanaṃ. Khuddake hi tasmiṃ bhagavantaṃ nāgassa sarīrasambhūtā usmā bādheyya, vipulabhāvakaraṇena pana tādisaṃ ‘mā uṇhaṃ bādhayitthā’ti tathā karitvā aṭṭhāsī’’ti.
此处并无七周云蕴在热时出现，若云蕴间断散去则发生炽热之事，故应如此思惟。有说法谓：“炎热乃因大量享受美食而生起。因世尊身为龙神，体血炽热所致。因而特意安排“勿令过热”此种守护住持。”于是世尊安坐七周。
Viddhanti ubbiddhaṃ, meghavigamena dūrībhūtanti attho. Vigatavalāhakanti apagatameghaṃ. Devanti ākāsaṃ. Viditvāti ‘‘idāni vigatavalāhako ākāso, natthi bhagavato sītādiupaddavo’’ti ñatvā. Viniveṭhetvāti apanetvā. Sakavaṇṇanti attano nāgarūpaṃ. Paṭisaṃharitvāti antaradhāpetvā. Māṇavakavaṇṇanti kumārakarūpaṃ.
释义：意谓远离遮蔽，云蕴散去。无云气即天空。知晓谓：“现在天空无云气，世尊未受寒热等困扰。”收隐即隐去。所说“龙身”之色。收敛即隐藏不显。童子色即幼童之相貌。
Etamatthanti vivekasukhappaṭisaṃvedino yattha katthaci sukhameva hotīti etamatthaṃ sabbākārena jānitvā. Imaṃ udānanti imaṃ vivekasukhānubhāvadīpakaṃ udānaṃ udānesi.
此为意义，即断除染着寂静快乐之体悟，也谓在何处何时皆安乐。此谓全然明了真理之意。此“呜诃”谓住于寂静快乐之体验的点滴之光明者称为呜诃。
Tattha sukho vivekoti nibbānasaṅkhāto upadhiviveko sukho. Tuṭṭhassāti catumaggañāṇasantosena tuṭṭhassa. Sutadhammassāti pakāsitadhammassa vissutadhammassa. Passatoti taṃ vivekaṃ, yaṃ vā kiñci passitabbaṃ nāma, taṃ sabbaṃ attano vīriyabalādhigatena ñāṇacakkhunā passantassa. Abyāpajjanti akuppanabhāvo, etena mettāpubbabhāgo dassito. Pāṇabhūtesu saṃyamoti sattesu ca saṃyamo avihiṃsanabhāvo sukhoti attho. Etena karuṇāpubbabhāgo dassito.
其中所说快乐即涅槃所称之寂静无碍快乐。满足者为四道识足见得满足。听闻法者谓明了所传法理且已证实。见者即见此寂静，乃目所及应见之理。此皆由自身努力力行而得智慧之眼所见。无彼此动摇意为不受烦恼扰乱，借此显现慈悲启蒙。身心自制于六根及诸有情，及不害己他，谓此为乐之义。由此又示现悲悯启蒙。
Sukhā virāgatā loketi vigatarāgatāpi loke sukhā. Kīdisī? Kāmānaṃ samatikkamoti, yā kāmānaṃ samatikkamoti vuccati, sā vigatarāgatāpi sukhāti attho, etena anāgāmimaggo kathito. Asmimānassa yo vinayoti iminā pana arahattaṃ kathitaṃ. Arahattañhi asmimānassa paṭippassaddhivinayoti vuccati, ito parañca sukhaṃ nāma natthi, tenāha ‘‘etaṃ ve paramaṃ sukha’’nti. Evaṃ arahattena desanāya kūṭaṃ gaṇhīti.
在此教法中，『远离烦恼即安乐』，即使没有烦恼，世间仍然安乐。为何？因是超越欲乐。所谓超越的欲乐者，即使无烦恼时仍感安乐。以此为宗，称其为向无来处的道。这正是阿拉汉境界。此境界以净除我执为修持，即以安定心志的净律为名。因从此处往彼处，不具其他安乐，故谓其为『至上安乐』。关于阿拉汉的教法说话至此，犹如高峰之巅聚会。
Paṭhamasuttavaṇṇanā niṭṭhitā. · 第一经注释完毕。
2. Rājasuttavaṇṇanā二、王经注释
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12. Dutiye sambahulānanti vinayapariyāyena tayo janā ‘‘sambahulā’’ti vuccanti, tato paraṃ saṅgho. Suttantapariyāyena pana tayo tayo eva, tato uddhaṃ sambahulā. Tasmā idhāpi suttantapariyāyena sambahulāti veditabbā. Upaṭṭhānasālāyanti dhammasabhāmaṇḍape. Sā hi dhammaṃ desetuṃ āgatassa tathāgatassa bhikkhūnaṃ upaṭṭhānakaraṇaṭṭhānanti ‘‘upaṭṭhānasālā’’ti vuccati. Atha vā yattha bhikkhū vinayaṃ vinicchinanti, dhammaṃ kathenti, sākacchaṃ samāpajjanti, sannipatanavasena pakatiyā upatiṭṭhanti, sā sālāpi maṇḍapopi ‘‘upaṭṭhānasālā’’tveva vuccati. Tatthāpi hi buddhāsanaṃ niccaṃ paññattameva hoti. Idañhi buddhānaṃ dharamānakāle bhikkhūnaṃ cārittaṃ. Sannisinnānanti nisajjanavasena saṅgamma nisinnānaṃ. Sannipatitānanti tato tato āgantvā sannipatanavasena sannipatitānaṃ. Atha vā buddhāsanaṃ purato katvā satthu sammukhe viya ādaruppattiyā sakkaccaṃ nisīdanavasena sannisinnānaṃ, samānajjhāsayattā aññamaññasmiṃ ajjhāsayena suṭṭhu sammā ca nipatanavasena sannipatitānaṃ. Ayanti idāni vuccamānaṃ niddisati. Antarākathāti kammaṭṭhānamanasikārauddesaparipucchādīnaṃ antarā aññā ekā kathā, atha vā majjhanhike laddhassa sugatovādassa, sāyaṃ labhitabbassa dhammassavanassa ca antarā pavattattā antarākathā, samaṇasamācārasseva vā antarā pavattā aññā ekā kathāti antarākathā. Udapādīti uppannā.
二、『多』字，在律藏阐释时指三人称『多』，其后指僧团。从经藏阐释时，亦指三者，故最高处称之为多。从此处经藏意义上应知『多』字。所谓『讲法室』，即为法会之所。此乃为来闻法如来弟子比库提供讲法之地，故称『讲法室』。或指比库们审查戒律、讲说佛法、讨论问答、集会研究法义处，亦称为讲法室或法堂。尽管如此，佛法敕定为恒常法则。此乃佛陀在世时比库们所遵行之行为规范。所谓『坐着』，是以安坐之势。『聚集』是指彼此相应而坐。或指聚集后，在佛陀前庄严礼敬坐定，同心协意，彼此调伏，以示教法和谐。此即称为『聚集』。此中又阐释所谓『内涵』，是指修习业处、正念等对象，或指诸中道智慧，或指晚间听闻佛陀语录时之内涵，亦或行者禅修生活中暗藏的另一层含义，即为『内涵』。起源意为『生起的』。
Imesaṃ dvinnaṃ rājūnanti niddhāraṇe sāmivacanaṃ. Mahaddhanataro vātiādīsu pathaviyaṃ nikhaṇitvā ṭhapitaṃ sattaratananicayasaṅkhātaṃ mahantaṃ dhanaṃ etassāti mahaddhano, dvīsu ayaṃ atisayena mahaddhanoti mahaddhanataro. Vāsaddo vikappattho. Sesapadesupi eseva nayo. Ayaṃ pana viseso – niccaparibbayavasena mahanto bhogo etassāti mahābhogo. Devasikaṃ pavisanaāyabhūto mahanto koso etassāti mahākoso. Apare pana ‘‘devasikaṃ pavisanaāyabhūtaṃ maṇisārapheggugumbādibhedabhinnaṃ pariggahavatthu dhanaṃ, tadeva sāragabbhādīsu nihitaṃ koso’’ti vadanti. Vajiro, mahānīlo, indanīlo, marakato, veḷuriyo, padumarāgo, phussarāgo, kakketano, pulāko, vimalo, lohitaṅko , phaliko, pavāḷo, jotiraso, gomuttako, gomedako, sogandhiko, muttā, saṅkho, añjanamūlo, rājapaṭṭo, amataṃsako, piyako, brāhmaṇī cāti catubbīsati maṇi nāma. Satta lohāni kahāpaṇo ca sāro nāma. Sayanacchādanapāvuraṇagajadantasilādīni pheggu nāma. Candanāgarukuṅkumatagarakappūrādi gumbā nāma. Tattha purimena ādisaddena sālivīhiādimuggamāsādipubbaṇṇāparaṇṇabhedaṃ dhaññavikatiṃ ādiṃ katvā yaṃ sattānaṃ upabhogaparibhogabhūtaṃ vatthu, taṃ sabbaṃ saṅgayhati. Mahantaṃ vijitaṃ raṭṭhaṃ etassāti mahāvijito. Mahanto hatthiassādivāhano etassāti mahāvāhano. Mahantaṃ senābalañceva thāmabalañca etassāti mahabbalo. Icchitanibbattisaṅkhātā puññakammanipphannā mahatī iddhi etassāti mahiddhiko. Tejasaṅkhāto ussāhamantapabhusattisaṅkhāto vā mahanto ānubhāvo etassāti mahānubhāvo.
此中『双王』之说是规定之语。谓富有者，若将地皮开凿，置以七宝，聚集巨大财富，即称大富者。此双中之一者，因资财丰盛故称之。『宅舍』破败。『余处』亦称为此。此谓为，因具常数之财物故称大财主。『天宫侍者入』谓极大箱柜。『宝藏』亦称之。另有云『天宫侍者入的种种珍宝珠宝、稀有宝石枣树等，藏于宝匣中』。有二十四种宝名如：金刚石、蓝宝石、红宝石、翡翠、莲花色宝石、钴蓝色宝石等，及七种金属和古代银币等，共计七种金属，其余则为日常生活类器具及香料等。此乃以『稻谷籽粒等作起始，含四季之收成与消耗，离不开食用物，故统称宝聚所。』此亦称壮大已下之国家。大象之类之驮载称为大载具。壮大军兵或土州兵称为大兵力。从愿生诸善根福德，具广大神通称为大神通。由光明、精进、威力诸种聚合称为大威力。
Ettha ca paṭhamena āyasampadā, dutiyena vittūpakaraṇasampadā, tatiyena vibhavasampadā, catutthena janapadasampadā, pañcamena yānasampadā, chaṭṭhena parivārasampadāya saddhiṃ attasampadā, sattamena puññakammasampadā, aṭṭhamena pabhāvasampadā tesaṃ rājūnaṃ pakāsitā hoti. Tena yā sā sāmisampatti, amaccasampatti, senāsampatti, raṭṭhasampatti, vibhavasampatti, mittasampatti, duggasampattīti satta pakatisampadā rājūnaṃ icchitabbā. Tā sabbā yathārahaṃ paridīpitāti veditabbā.
此中分别有初为寿命之成就，次为财富聚集成就，第三为丰饶成就，第四为国土成就，第五为车马成就，第六为随从成就，七为福德业成就，第八为光明成就。如是八种王者成就，名为王者应当欲求之。此等全皆应如其所应求而圆满展现。
Dānādīhi catūhi saṅgahavatthūhi parisaṃ rañjetīti rājā. Magadhānaṃ issaroti māgadho. Mahatiyā senāya samannāgatattā seniyagottattā vā seniyo. Bimbi vuccati suvaṇṇaṃ, tasmā sārabimbivaṇṇatāya bimbisāro. Keci pana ‘‘nāmamevetaṃ tassa rañño’’ti vadanti. Paccāmittaṃ parasenaṃ jinātīti pasenadi. Kosalaraṭṭhassa adhipatīti kosalo. Ayañcarahīti ettha carahīti nipātamattaṃ. Vippakatāti apariyositā. Ayaṃ tesaṃ bhikkhūnaṃ antarākathā aniṭṭhitāti attho.
以布施等四种聚合之物使大众欢喜，称为诸王。摩揭陀称帝王。大军有将帅称将军。班彬称金色，故以其色赋名班彬。有人曰『此即其名。』释尊于友为胜利者曰波希那提。沙罗国之王称为沙罗。此谓『行军』义。『毁坏』谓不完备。彼诸比库间之内涵，意谓无缺。
Sāyanhasamayanti sāyanhe ekaṃ samayaṃ. Paṭisallānā vuṭṭhitoti tato tato rūpādiārammaṇato cittassa paṭisaṃharaṇato paṭisallānasaṅkhātāya phalasamāpattito yathākālaparicchedaṃ vuṭṭhito. Bhagavā hi pubbaṇhasamayaṃ bhikkhusaṅghaparivuto sāvatthiṃ pavisitvā bhikkhūnaṃ sulabhapiṇḍapātaṃ katvā katabhattakicco bhikkhūhi saddhiṃ sāvatthito nikkhamitvā vihāraṃ pavisitvā gandhakuṭippamukhe ṭhatvā vattaṃ dassetvā ṭhitānaṃ bhikkhūnaṃ yathāsamuṭṭhitaṃ sugatovādaṃ datvā tesu araññarukkhamūlādidivāṭṭhānaṃ uddissa gatesu gandhakuṭiṃ pavisitvā phalasamāpattisukhena divasabhāgaṃ vītināmetvā yathākālaparicchede samāpattito vuṭṭhāya, ‘‘mayhaṃ upagamanaṃ āgamayamānā catasso parisā sakalavihāraṃ paripūrentiyo nisinnā, idāni me dhammadesanatthaṃ dhammasabhāmaṇḍalaṃ upagantuṃ kālo’’ti āsanato vuṭṭhāya, kesarasīho viya kañcanaguhāya surabhigandhakuṭito nikkhamitvā yūthaṃ upasaṅkamanto mattavaravāraṇo viya akāyacāpallena cāruvikkantagamano asītianubyañjanappaṭimaṇḍitabāttiṃsamahāpurisalakkhaṇasamujjalāya byāmappabhāya parikkhepavilāsasampannāya pabhassaraketumālālaṅkatāya nīlapītalohitodātamañjiṭṭhapabhassarānaṃ vasena chabbaṇṇabuddharaṃsiyo vissajjentiyā acinteyyānubhāvāya anupamāya buddhalīlāya samannāgatāya rūpakāyasampattiyā sakalavihāraṃ ekālokaṃ kurumāno upaṭṭhānasālaṃ upasaṅkami. Tena vuttaṃ – ‘‘atha kho bhagavā…pe… tenupasaṅkamī’’ti.
黄昏时分，一时。于隐蔽处起立，谓因意识离开色等境界，意守护离色等境，果报如期现起，故言起立。世尊于晨时，集比库众至沙瓦提，施予饭食及执事，共事。饭后出舍，止于香舍门前，屹立，向起身诸比库如实演说净聪明之语。随即往密林树下报道成果，昼分如时现起，复起立，告言：“我将有四众来会，蒙我教诲问法，应当坐定。”起立如莲花、佛典之华，散逸芳香，衣着华丽，光辉耀眼光明，威仪殊胜，像佛陀十二相庄严之尊者，向众进入讲法室。于是说：『然后世尊...』
Evaṃ upasaṅkamitvā vattaṃ dassetvā nisinne te bhikkhū tuṇhībhūte disvā ‘‘mayi akathente ime bhikkhū buddhagāravena kappampi na kathessantī’’ti kathāsamuṭṭhāpanatthaṃ ‘‘kāya nuttha, bhikkhave’’tiādimāha. Tattha kāya nutthāti katamāya nu bhavatha. ‘‘Kāya notthā’’tipi pāḷi, so evattho, ‘‘kāya nvetthā’’tipi paṭhanti, tassa katamāya nu etthāti attho. Tatrāyaṃ saṅkhepattho – bhikkhave, katamāya nāma kathāya idha sannisinnā bhavatha, katamā ca tumhākaṃ kathā mamāgamanapaccayā aniṭṭhitā, taṃ niṭṭhāpessāmīti evaṃ sabbaññupavāraṇāya pavāresi.
世尊如是接近，对众比库起意说法，并于坐定比库寂静时见彼寂然，便告诫言：“诸比库啊，你们若在我前不说话，亦不违反佛的庄严，则应加以善护。今当起言曰：‘身起、身住、身灭，诸比库当知何意？’此须为说法而起。此处‘身起’为何身？‘身起’者，意为此处‘身’亦即‘自身’。巴利语中‘身起’（kāya nuttha）即是如此，亦有‘身灭’（kāya nvetthā）说，意指何义？此中有言简意赅之意：诸比库啊，尔时所坐，何等说法常当流转？且尔辈言语凡非凭此我的现前，即当止息决断，以免妨碍全智顿悟，故以此告示。
Na khvetanti na kho etaṃ, ayameva vā pāṭho. ‘‘Na khota’’ntipi paṭhanti, na kho etaṃ icceva padavibhāgo. Kulaputtānanti jātiācārakulaputtānaṃ. Saddhāti saddhāya, kammaphalasaddhāya ratanattayasaddhāya ca. Agārasmāti gharato, gahaṭṭhabhāvāti attho. Anagāriyanti pabbajjaṃ. Pabbajitānanti upagatānaṃ . Yanti kiriyāparāmasanaṃ. Tatthāyaṃ padayojanā – ‘‘bhikkhave, tumhe neva rājābhinītā na corābhinītā na iṇaṭṭā na jīvitapakatā pabbajitā, atha kho saddhāya agārato nikkhamitvā mama sāsane pabbajitā, tumhe etarahi evarūpiṃ rājappaṭisaṃyuttaṃ tiracchānakathaṃ katheyyātha, yaṃ evarūpāya kathāya kathanaṃ, etaṃ tumhākaṃ na kho patirūpaṃ na yuttamevā’’ti.
此云“非是也”，即“非如此”，此段正是此语法句。“非是也”分明语法中谓语。谓“族子”者，指生于种姓礼仪之子。信则为信，乃信于业果信，及信于三宝犹如宝玉。家者谓屋宅含义，意指家居状态。非家者即出家，出家者即已舍弃家居。行者谓已入出家法者且发起修行也。此段词意串连为：诸比库，尔等非帝王所养、非盗贼所养，亦非行贿贪生身，而依信心离家于我法界而出家。彼时尔等勿于此袒露不正及错谬之言，盖若言非实相，则不宜也，亦非相配。
Evaṃ sannipatitānaṃ pabbajitānaṃ appatirūpaṃ paṭikkhipitvā idāni nesaṃ patirūpaṃ paṭipattiṃ anujānanto ‘‘sannipatitānaṃ vo, bhikkhave, dvayaṃ karaṇīyaṃ dhammī vā kathā ariyo vā tuṇhībhāvo’’ti āha. Tattha voti tumhākaṃ. Karaṇīyanti hi padaṃ apekkhitvā kattari sāmivacanametaṃ, tasmā tumhehīti attho. Dvayaṃ karaṇīyanti dve kātabbā. Dhammī kathāti catusaccadhammato anapetā kathā, pavattinivattiparidīpinī dhammadesanāti attho. Dasakathāvatthusaṅkhātāpi hi dhammakathā tadekadesā evāti. Ariyoti ekantahitāvahattā ariyo, visuddho uttamoti vā ariyo. Tuṇhībhāvoti samathavipassanābhāvanābhūtaṃ akathanaṃ. Keci pana ‘‘vacīsaṅkhārapaṭipakkhabhāvato dutiyajjhānaṃ ariyo tuṇhībhāvo’’ti vadanti. Apare ‘‘catutthajjhānaṃ ariyo tuṇhībhāvo’’ti vadanti. Ayaṃ panettha attho – ‘‘bhikkhave, cittavivekassa paribrūhanatthaṃ vivekaṭṭhakāyā suññāgāre viharantā sace kadāci sannipatatha, evaṃ sannipatitehi tumhehi ‘assutaṃ sāveti sutaṃ vā pariyodapetī’ti vuttanayena aññamaññassūpakārāya khandhādīnaṃ aniccatādipaṭisaṃyuttā dhammakathā vā pavattetabbā, aññamaññaṃ abyābādhanatthaṃ jhānasamāpattiyā vā viharitabba’’nti.
诸出家众聚集，弃绝误说，现今一一准正，在彼中悉行正意教化，称曰：“诸比库！尔等当以两法事为能行者，或为有法之说，或为圣者清净寂灭之行。”此二者之言义如次。‘能行者’意指依托言辞论述者，是也。诸比库，而尔当悟二法：法即四圣谛法，以清净无杂之理述说，乃是法教之义。圣者者，专意正一之者，为清净至上之圣者。‘寂静’表明止息及观照之无言境界、不言之境。又有谓二乘禅定中，或二乘第四禅为圣者寂静之义。此句指旨乃修心入禅，以心独处独明，若有诸比库适生顿集，则于此中须行相彼此劝摄，演讲无漏涅槃诸法，并促相摄不扰忍耐，或谓为禅定入滞者也。
Tattha purimena karaṇīyavacanena anotiṇṇānaṃ sāsane otaraṇūpāyaṃ dasseti, pacchimena otiṇṇānaṃ saṃsārato nissaraṇūpāyaṃ. Purimena vā āgamaveyyattiye niyojeti, pacchimena adhigamaveyyattiye. Atha vā purimena sammādiṭṭhiyā paṭhamaṃ uppattihetuṃ dīpeti, dutiyena dutiyaṃ. Vuttañhetaṃ –
此前言能行法为成就法，道路之法；后言则示脱离轮回之法。前文喻如由见知上根所致起；后文喻如得真实见性。今应断以此二因果配合智慧，能次第引导修众。
‘‘Dveme, bhikkhave, hetū dve paccayā sammādiṭṭhiyā uppādāya parato ca ghoso, paccattañca yoniso manasikāro’’ti (a. ni. 2.127).
有云：“诸比库！成就正见者，有两因两缘：一为外闻之声响，二为内正思维。”此言来自《增加经》第二卷一百二十七章。
Purimena vā lokiyasammādiṭṭhiyā mūlakāraṇaṃ vibhāveti, pacchimena lokuttarasammādiṭṭhiyā mūlakāraṇanti evamādinā ettha yojanā veditabbā.
以前者讲世俗正见之根本因，后者讲出世间正见因。由此等分辨，应明诸义。
Etamatthaṃ viditvāti tehi bhikkhūhi kittitakāmasampattito jhānādisampatti santatarā ceva paṇītatarā cāti etamatthaṃ sabbākārato viditvā. Imaṃ udānanti imaṃ ariyavihārasukhānubhāvadīpakaṃ udānaṃ udānesi.
『知此义者』者，对此义已由诸比库悉皆知晓，具足名声欲望所得功德、禅那等功德愈加增盛且不断更胜美妙。此义已遍知无遗。此为《赞歌》所赞，即为《圣行安乐体验明灯》之赞歌。
Tattha yañca kāmasukhaṃ loketi lokasaddo ‘‘khandhaloko āyatanaloko dhātuloko’’tiādīsu (mahāni. 3, 7; cūḷani. ajitamāṇavapucchāniddesa 2) saṅkhāresu āgato.
其中所谓世人之所称乐欲乐（欲乐），即世人俗称之“蕴世”、“界处世”、“界界世”等言语，皆起于行蕴。
‘‘Yāvatā candimasūriyā pariharanti,
『至于月迦行守护，』
Disā bhanti virocanā;
『诸方光明照耀，』
Tāva sahassadhā loko,
『如是千倍世界，』
Ettha te vattatī vaso’’ti. –
『尔时诸涂乃存在』。——
Ādīsu (ma. ni. 1.503) okāse āgato. ‘‘Addasā kho bhagavā buddhacakkhunā lokaṃ volokento’’tiādīsu (mahāva. 9; ma. ni. 1.283) sattesu. Idha pana sattaloke okāsaloke ca veditabbo. Tasmā avīcito paṭṭhāya upari brahmalokato heṭṭhā etasmiṃ loke yaṃ vatthukāme paṭicca kilesakāmavasena uppajjanato kāmasahagataṃ sukhaṃ. Yañcidaṃ diviyaṃ sukhanti yañca idaṃ divi bhavaṃ dibbavihāravasena ca laddhabbaṃ brahmānaṃ manussānañca rūpasamāpattisukhaṃ. Taṇhakkhayasukhassāti yaṃ āgamma taṇhā khīyati, taṃ nibbānaṃ ārammaṇaṃ katvā taṇhāya ca paṭipassambhanavasena pavattaphalasamāpattisukhaṃ taṇhakkhayasukhaṃ nāma, tassa taṇhakkhayasukhassa. Eteti liṅgavipallāsena niddeso, etāni sukhānīti attho. Keci ubhayampi sukhasāmaññena gahetvā ‘‘eta’’nti paṭhanti, tesaṃ ‘‘kalaṃ nāgghatī’’ti pāṭhena bhavitabbaṃ.
此文出于大师尼迦耶经卷一五〇三首与大师尼迦耶一二八三首，称世尊于初现世时，凭佛眼观照世间。此中应分别认识“世间”与“七界世界”。故此明智者应把所舍弃的世界正立于前，从上头的梵天世到下面的此世，因缘著于欲贪执起，烦恼所染之欲乐随生起。此欲乐有天上之乐，亦有人间享有由禅定而得色欲之乐。至于灭尽渴爱之乐，谓渴爱一旦断除，彼乐即安立为涅槃之境界，常以息灭渴爱方式转变，得到证得之乐，即断尽渴爱之乐。此乐别名断尽渴爱之乐。此为文字表象转倒，意即一切皆为乐。有些人将诸乐通称取为“此”，但以“此非实有”而理解之为当。
Soḷasinti soḷasannaṃ pūraṇiṃ. Ayañhettha saṅkhepattho – cakkavattisukhaṃ ādiṃ katvā sabbasmiṃ manussaloke manussasukhaṃ, nāgasupaṇṇādiloke nāgādīhi anubhavitabbaṃ sukhaṃ, cātumahārājikādidevaloke chabbidhaṃ kāmasukhanti yaṃ ekādasavidhe kāmaloke uppajjantaṃ kāmasukhaṃ, yañca idaṃ rūpārūpadevesu dibbavihārabhūtesu rūpārūpajjhānesu ca uppannattā ‘‘diviya’’nti laddhanāmaṃ lokiyajjhānasukhaṃ, sakalampi tadubhayaṃ taṇhakkhayasukhasaṅkhātaṃ phalasamāpattisukhaṃ soḷasa bhāge katvā tato ekabhāgaṃ soḷasabhāgaguṇe laddhaṃ ekabhāgasaṅkhātaṃ kalaṃ na agghatīti.
“十六”指十六分。此处为概说，先说起于世间之轮转幸福等初果，周遍人世间为人间快乐，天龙及神人世界中以龙与神诸种不同，四大菩萨所主持诸天界中因色欲生起之快乐有十一种，此外色非色天及天禅定中的自在快乐称为“天之乐”，为世间禅定乐。全部这两者合称“断烦恼乐”，此乐成熟分为十六份，其中之一份取者十六倍，成“一分名断尽非凡乐”。
Ayañca atthavaṇṇanā phalasamāpattisāmaññena vuttā. Pāḷiyaṃ avisesena taṇhakkhayassa āgatattā paṭhamaphalasamāpattisukhassāpi kalaṃ lokiyaṃ na agghati eva. Tathā hi vuttaṃ –
此处并说明，上文所说果乐，是从诸果乐中一般性而言。巴利文中特别指出由于断烦恼已至，故首果乐等之世俗乐不为“实有”。确如经文中唱说：“地上一人及天界之路，因诸主宰所赐，优胜得入初果。”
‘‘Pathabyā ekarajjena, saggassa gamanena vā;
“有地上一人独处，或天上行道；
Sabbalokādhipaccena, sotāpattiphalaṃ vara’’nti. (dha. pa. 178);
诸界之主赐与，优胜获得初果。”（长部法句经178偈）
Sotāpattisaṃyuttepi vuttaṃ –
关于得初果之经文亦有记载如是曰——
‘‘Kiñcāpi, bhikkhave, rājā cakkavattī catunnaṃ dīpānaṃ issariyādhipaccaṃ rajjaṃ kāretvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati devānaṃ tāvatiṃsānaṃ sahabyataṃ, so tattha nandane vane accharāsaṅghaparivuto dibbehi ca pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, so catūhi dhammehi asamannāgato. Atha kho so aparimuttova nirayā, aparimutto tiracchānayoniyā, aparimutto pettivisayā, aparimutto apāyaduggativinipātā. Kiñcāpi, bhikkhave, ariyasāvako piṇḍiyālopena yāpeti, nantakāni ca dhāreti, so catūhi dhammehi samannāgato, atha kho so parimutto nirayā, parimutto tiracchānayoniyā, parimutto pettivisayā, parimutto apāyaduggativinipātā.
「诸比库，譬如王者、转轮圣王建立四洲之所统治国土，身壳破坏后，转生于善趣，应生天界，与忉利天众同住。他在那园林中，被初禅境界包围，身具五种神通，与诸天众平等赞同，受侍养护。但他未具足四法。至若他未得解脱，仍住于地狱、无间地狱、恶道、饿鬼界及堕落逆境。诸比库，圣弟子以托钵维生，忍受非爱憎之境，具足四法。及至得解脱则离地狱、恶道、无间地狱、饿鬼界及堕落逆境。」
‘‘Katamehi catūhi? Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti ‘itipi so bhagavā arahaṃ…pe... buddho bhagavā’ti. Dhamme aveccappasādena…pe… viññūhī’ti. Saṅghe aveccappasādena…pe… puññakkhettaṃ lokassā’ti. Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi…pe… samādhisaṃvattanikehi. Imehi catūhi dhammehi samannāgato hoti. Yo ca, bhikkhave, catunnaṃ dīpānaṃ paṭilābho, yo catunnaṃ dhammānaṃ paṭilābho, catunnaṃ dīpānaṃ paṭilābho catunnaṃ dhammānaṃ paṭilābhassa kalaṃ nāgghati soḷasi’’nti (saṃ. ni. 5.997).
「什么四法？诸比库，圣弟子于佛具足清净信心，坚信‘如是世尊，为阿拉汉……如来’，便具足此法。于法具足清净信解，深明法义；于僧众具清净信，誉为世间福田。于圣者戒律严谨具足，清净不坏，遵守正定之禅。是以，具此四法。他得四洲之利，得四法；同时具足四法者，六十有六岁。」
Evaṃ bhagavā sabbattha lokiyasukhaṃ sauttaraṃ sātisayaṃ, lokuttarasukhameva anuttaranti atisayanti bhājesīti.
「如是，世尊于一切有情中过世间乐为前驱；彼所现之快乐，虽属世间，却为胜上，最为极妙欢喜。」
Dutiyasuttavaṇṇanā niṭṭhitā. · 第二经注释完毕。
3. Daṇḍasuttavaṇṇanā三、杖经注释
§13
13. Tatiye kumārakāti dārakā. Antarā ca sāvatthiṃ antarā ca jetavananti antarāsaddo ‘‘tadantaraṃ ko jāneyya, aññatra tathāgatā’’ti (a. ni. 6.44; 10.75), ‘‘janā saṅgamma mantenti, mañca tvañca kimantara’’ntiādīsu (saṃ. ni. 1.228) kāraṇe āgato. ‘‘Addasā maṃ, bhante, aññatarā itthī vijjantarikāya bhājanaṃ dhovantī’’tiādīsu (ma. ni. 2.149) khaṇe. ‘‘Yassantarato na santi kopā’’tiādīsu (udā. 20) citte. ‘‘Antarā vosānamāpādī’’tiādīsu vemajjhe. ‘‘Apicāyaṃ, bhikkhave, tapodā dvinnaṃ mahānirayānaṃ antarikāya āgacchatī’’tiādīsu (pārā. 231) vivare . Svāyamidhāpi vivare veditabbo. Tasmā sāvatthiyā ca jetavanassa ca vivareti, evamettha attho veditabbo. Antarāsaddayogato cettha upayogavacanaṃ ‘‘antarā ca sāvatthiṃ antarā ca jetavana’’nti. Īdisesu ṭhānesu akkharacintakā ‘‘antarā gāmañca nadiñca gacchatī’’ti ekameva antarāsaddaṃ payujjanti, so dutiyapadenapi yojetabbo hoti. Idha pana yojetvā vutto.
第十三，所谓少年人。『介于沙瓦提与揭德林之间』又有说法，『期间谁知，唯如来晓』（摘自《增支部》等）。众人议论纷纷，不知该算谁属，曾有目击记载：『某时见一女子在衣净室中洗涤食具』等（《长部》《优陀那经》注）。又说：『其中不生诸嗔恨』，又有曰：『彼是众僧法弟子』（《婆罗门经》注）。诸说皆详见原典中所述，务必据此理解。这里『介于沙瓦提与揭德林之间』乃方便语，指地理位置。书中此处采取兼顾各说法之意，故合订如上语句。此乃原文所释义理所在。
Ahiṃ daṇḍena hanantīti bilato nikkhamitvā gocarāya gacchantaṃ kaṇhasappaṃ chātajjhattaṃ anubandhitvā yaṭṭhīhi pothenti. Tena ca samayena bhagavā sāvatthiṃ piṇḍāya gacchanto antarāmagge te dārake ahiṃ daṇḍena hanante disvā ‘‘kasmā kumārakā imaṃ ahiṃ daṇḍena hanathā’’ti pucchitvā ‘‘ḍaṃsanabhayena, bhante’’ti ca vutte ‘‘ime attano sukhaṃ karissāmāti imaṃ paharantā nibbattaṭṭhāne dukkhaṃ anubhavissanti, aho avijjāya nikatikosalla’’nti dhammasaṃvegaṃ uppādesi. Teneva ca dhammasaṃvegena udānaṃ udānesi. Tena vuttaṃ ‘‘atha kho bhagavā’’tiādi.
黑影蒙盖，手持长鞭，驱赶著走入野外的牛群。世尊正值沙瓦提乞食途中，见这少年施以暴力，随即问：“为何诸少年用此刑具驱打牛群？”答：“因畏惧牛蛮力，世尊。”于是世尊训谕：“此行为虽护己乐，终将招苦果，处于静处者必受苦难。愚痴乃大害也。”因以此，发起法忍之心，兴起呐喊激励众生。此即教诲开端，世尊言讫。
Tattha etamatthaṃ viditvāti ‘‘ime dārakā attasukhāya paradukkhaṃ karontā sayaṃ parattha sukhaṃ na labhissantī’’ti etamatthaṃ jānitvāti evameke vaṇṇenti. Aññesaṃ duppaṭipannānaṃ sukhapariyesanaṃ āyatiṃ dukkhāya saṃvattati, suppaṭipannānaṃ ekantena sukhāya saṃvattati. Tasmā ‘‘paravihesāvinimuttā accantameva sukhabhāgino vata mayhaṃ ovādappaṭikarā’’ti somanassavasenevetampi satthā udānaṃ udānesīti vadanti. Apare pana bhaṇanti ‘‘evaṃ tehi kumārakehi pavattitaṃ paraviheṭhanaṃ sabbākārena ādīnavato viditvā paravihesāya parānukampāya ca yathākkamaṃ ādīnavānisaṃsavibhāvanaṃ imaṃ udānaṃ udānesī’’ti.
领悟此义即知『这些少年虽为己乐而作诸苦事，终不获他人安乐』。而若他人行恶，亦必招来苦果。善人亦终将得一切安乐。故有言：『断除对他人憎恨者，实为我所称善导师；以欢喜心为其所说法语发出呐喊。』亦有人说，此呐喊为诸少年利益，剔除对他之憎恨，增益同情悲心，令众生转恶向善，故此呐喊有广大利益。
Tattha sukhakāmānīti ekanteneva attano sukhassa icchanato sukhānugiddhāni. Bhūtānīti pāṇino. Yo daṇḍena vihiṃsatīti ettha daṇḍenāti desanāmattaṃ, daṇḍena vā leḍḍusatthapāṇippahārādīhi vāti attho. Atha vā daṇḍenāti daṇḍanena. Idaṃ vuttaṃ hoti – yo sukhakāmāni sabbabhūtāni jātiādinā ghaṭṭanavasena vacīdaṇḍena vā pāṇimuggarasatthādīhi pothanatāḷanacchedanādivasena sarīradaṇḍena vā sataṃ vā sahassaṃ vā ṭhāpanavasena dhanadaṇḍena vāti imesu daṇḍesu yena kenaci daṇḍena vihiṃsati viheṭheti dukkhaṃ pāpeti, attano sukhamesāno, pecca so na labhate sukhanti so puggalo attano sukhaṃ esanto gavesanto patthento pecca paraloke manussasukhaṃ dibbasukhaṃ nibbānasukhanti tividhampi sukhaṃ na labhati, aññadatthu tena daṇḍena dukkhameva labhatīti attho.
此处所说的“贪欲快乐者”，意指专一执着自身快乐者。所谓“众生”，是指有生命之众。至于“以杖伤害者”，此处“杖”指讲法之意，亦即通过训诂或善恶戒律等如杖般的教导、轻打、或手杖攻击之理。亦或“杖”者，为棍棒施打之意。此处所云的是：凡贪恋快乐的众生，皆被生死轮回之苦所束缚，受言语如杖般的击打，手持杖杖击打，命体被种种苦痛折磨，从一百、一千，乃至以货财之杖施以摧残者，即以某种杖加以伤害，致使其受苦，虽自身念及所求快乐，却终不得快乐，故此人虽追求自身快乐，探求修行，来世欲得人间、天界和涅槃三种快乐，却三者皆不得。此意表明漫求快乐者，只获得痛苦。
Pecca so labhate sukhanti yo khantimettānuddayasampanno ‘‘yathāhaṃ sukhakāmo dukkhappaṭikūlo, evaṃ sabbepī’’ti cintetvā sampattaviratiādīsu ṭhito vuttanayena kenaci daṇḍena sabbānipi bhūtāni na hiṃsati na bādhati, so puggalo paraloke manussabhūto manussasukhaṃ, devabhūto dibbasukhaṃ, ubhayaṃ atikkamanto nibbānasukhaṃ labhatīti. Ettha ca tādisassa puggalassa avassaṃbhāvitāya taṃ sukhaṃ paccuppannaṃ viya hotīti dassanatthaṃ ‘‘labhate’’ti vuttaṃ. Purimagāthāyapi eseva nayo.
然后若有此人，具足忍耐及慈愿，如此思惟“吾虽贪乐，却与苦逆相违，如此看待一切”而坚立于修行持戒及断恶之处，依其教诲不以任何杖伤害一切众生，他亦不使众生受害。此人所以得人身生，得人间快乐；身为天人，得天界快乐；超越二者，得涅槃之乐。此处所谓此人之快乐，如同现时显现般，故称“得”。先前经咒亦有同理说法。
Tatiyasuttavaṇṇanā niṭṭhitā. · 第三经注释完毕。
4. Sakkārasuttavaṇṇanā四、恭敬经注释
§14
14. Catutthe tena kho pana samayena bhagavā sakkato hotīti kappānaṃ satasahassādhikesu catūsu asaṅkhyeyyesu paripūritassa puññasambhāravisesassa phalabhūtena ‘‘ito paraṃ mayhaṃ okāso natthī’’ti ussahajātena viya uparūpari vaḍḍhamānena sakkārādinā bhagavā sakkato hoti. Sabbadisāsu hi yamakamahāmegho vuṭṭhahitvā mahoghaṃ viya sabbapāramiyo ‘‘ekasmiṃ attabhāve vipākaṃ dassāmā’’ti sampiṇḍitā viya bhagavato lābhasakkāramahoghaṃ nibbattayiṃsu. Tato annapānavatthayānamālāgandhavilepanādihatthā khattiyabrāhmaṇādayo āgantvā ‘‘kahaṃ buddho, kahaṃ bhagavā, kahaṃ devadevo, kahaṃ narāsabho, kahaṃ purisasīho’’ti bhagavantaṃ pariyesanti. Sakaṭasatehi paccaye āharitvā okāsaṃ alabhamānā samantā gāvutappamāṇepi sakaṭadhurena sakaṭadhuraṃ āhacca tiṭṭhanti ceva anubandhanti ca andhakavindabrāhmaṇādayo viya. Sabbaṃ taṃ khandhake (mahāva. 282) tesu tesu ca suttesu āgatanayena veditabbaṃ. Yathā ca bhagavato, evaṃ bhikkhusaṅghassāti. Vuttañhetaṃ –
十四、在此时，世尊以其广博无量之百千劫、无边不可数劫以至成熟之善业功德成果，如同热心自然生起，彼此增长之尊敬，乃至世尊被尊敬者。无论诸方皆如大云聚集，聚满广大福德如成团之大雨，呈现“于我未来无余空处”之意，意即因福德成熟故，世尊得大尊敬。于是随饮食、衣物、寝具、膏饰香料，及护卫等，迦舍国刹帝利婆罗门等众来至，寻问“佛陀安在？世尊在何处？诸天尊在何处？犊马王者在何处？人中狮王在何处？”彼等遍行车辆之奔波，如同盲目婆罗门般随行缠绕，一同行走各处。此事段落在各篇及经文中皆有所记载，欲知当看。亦如对世尊与比库僧众所说。
‘‘Yāvatā kho, cunda, etarahi saṅghā vā gaṇā vā loke uppannā, nāhaṃ, cunda, aññaṃ ekasaṅghampi samanupassāmi evaṃ lābhaggayasaggappattaṃ, yatharivāyaṃ, cunda, bhikkhusaṅgho’’ti (dī. ni. 3.176).
佛言：“终此时，尊者准陀，此时在众生中出现的各僧团或群体中，我不随其他僧团而住，仅独依此僧团而居，得利得益者，正如现在尊者准陀所知比库僧团。”（长部律藏三卷176经文）
Svāyaṃ bhagavato ca bhikkhusaṅghassa ca uppanno lābhasakkāro ekato hutvā dvinnaṃ mahānadīnaṃ udakogho viya appameyyo ahosi. Tena vuttaṃ – ‘‘tena kho pana samayena bhagavā sakkato hoti…pe… parikkhārānaṃ, bhikkhusaṅghopi sakkato…pe… parikkhārāna’’nti.
此时，世尊及其比库僧团所得之尊敬荣光同心合一，如两条大河水流之无量宽广，广大无边不可比拟。由此常说：“此时世尊得殊胜尊敬……并比库僧团被尊敬……”等言。
Titthiyā pana pubbe akatapuññatāya ca duppaṭipannatāya ca asakkatā agarukatā, buddhuppādena pana visesato vipannasobhā sūriyuggamane khajjopanakā viya nippabhā nittejā hatalābhasakkārā ahesuṃ. Te tādisaṃ bhagavato saṅghassa ca lābhasakkāraṃ asahamānā issāpakatā ‘‘evaṃ ime pharusāhi vācāhi ghaṭṭetvāva palāpessāmā’’ti usūyā visuggāraṃ uggirantā tattha tattha bhikkhū akkosantā paribhāsantā vicariṃsu . Tena vuttaṃ – ‘‘aññatitthiyā pana paribbājakā asakkatā honti…pe… parikkhārānaṃ. Atha kho te aññatitthiyā paribbājakā bhagavato sakkāraṃ asahamānā bhikkhusaṅghassa ca gāme ca araññe ca bhikkhū disvā asabbhāhi pharusāhi vācāhi akkosanti paribhāsanti rosenti vihesentī’’ti.
外道由于过去无善业，行为迷惑、不端庄，尤受佛教所破坏之影响，故如日出时尾部轻微黄白之云，惨淡无光，失掉先前的安乐与尊敬。这些人不耐佛教及比库僧团的尊敬，心怀仇恨，毒语威胁欲争斗，常于此处彼处比库群中骂骂咧咧、谩骂诽谤、怀恨生忿怒。对此有记载云：“外道游方者不耐烦，对佛及僧团不以为然，于村落或林中见比库，即用恶言谩骂，诽谤、忿恨、敌对、妨害。”
Tattha asabbhāhīti asabhāyoggāhi sabhāyaṃ sādhujanasamūhe vattuṃ ayuttāhi, duṭṭhullāhīti attho. Pharusāhīti kakkhaḷāhi mammacchedikāhi. Akkosantīti jātiādīhi akkosavatthūhi khuṃsenti. Paribhāsantīti bhaṇḍanavasena bhayaṃ uppādentā tajjenti. Rosentīti yathā parassa roso hoti, evaṃ anuddhaṃsanavasena rosaṃ uppādenti. Vihesentīti viheṭhenti, vividhehi ākārehi aphāsuṃ karonti.
于此，所谓“恶口”者，指的是不适合于善会、善人群中的恶口言语。其义为恶劣粗鄙。所谓“粗恶”者，是指粗鄙刚硬、妄自尊大的言语。所谓“责骂”者，是用种种侮辱和冒犯的言辞进行斥责。所谓“恐吓”者，是以咆哮之声制造恐怖而使人远避。所谓“愤怒”者，如他人对某人怀有恼怒之心，言语中带有责备，激发怒气。所谓“憎恨”者，是指用各种方式加以轻慢和伤害。
Kathaṃ panete samantapāsādike bhagavati bhikkhusaṅghe ca akkosādīni pavattesunti? Bhagavato uppādato pahīnalābhasakkāratāya upahatacittā pathaviṃ khaṇitvā pakkhalantā viya avaṇe veḷuriyamaṇimhi vaṇaṃ uppādentā viya ca sundarikaṃ nāma paribbājikaṃ saññāpetvā tāya satthu bhikkhūnañca avaṇṇaṃ vuṭṭhāpetvā akkosādīni pavattesuṃ. Taṃ panetaṃ sundarīvatthu parato sundarīsutte (udā. 38) pāḷiyaṃyeva āgamissati, tasmā yamettha vattabbaṃ, taṃ tattheva vaṇṇayissāma.
那么，如何在诸多宫殿之中，即在尊者及比库僧团中，发生责骂等恶行呢？因受世尊的降诞，世尊放弃了赢得利益与尊敬的心，心意消沉，如同挖地深坑、坠入坑穴一般，甚至产生了无数荆棘藤蔓，故此冤家恶人取了“美丽”之名，内心离弃这位尊师与比库，使怨恨纷争随之发生。这段美丽佳话，巴利《美丽经》（经38）原文几乎与此相符，因此此处该说的便如此详细描绘。
Bhikkhū bhagavato santikaṃ upasaṅkamitvā taṃ pavattimārocesuṃ. Tena vuttaṃ – ‘‘atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu…pe… vihesentī’’ti. Taṃ vuttatthameva.
比库们前往世尊处，报告此种纷争现象。对此，世尊答曰：“当时众多比库前来向我礼敬……并发起责骂等恶意。”其意即是如此。
Etamatthaṃviditvāti etaṃ issāpakatānaṃ titthiyānaṃ vippaṭipattiṃ sabbākārato viditvā. Imaṃ udānanti imaṃ tehi kate vippakāre pasannacittehi ca parehi kate upakāre tādibhāvānubhāvadīpakaṃ udānaṃ udānesi.
所谓“知悉此义”者，是指全面认识了这些对欲求、外道的违背行为。由此他们发出呐喊，对这些因负面行为而显现之心境，以及对他人施恩产生的诸多情状，作有清晰指引和训诲。
Tattha gāme araññe sukhadukkhaphuṭṭhoti gāme vā araññe vā yattha katthaci sukhena dukkhena ca phuṭṭho sukhadukkhāni anubhavanto, tesaṃ vā paccayehi samaṅgībhūto. Nevattato no parato dahethāti ‘‘ahaṃ sukhito , ahaṃ dukkhito, mama sukhaṃ, mama dukkhaṃ, parenidaṃ mayhaṃ sukhadukkhaṃ uppādita’’nti ca neva attato na parato taṃ sukhadukkhaṃ ṭhapetha. Kasmā? Na hettha khandhapañcake ahanti vā mamanti vā paroti vā parassāti vā passitabbayuttakaṃ kiñci atthi, kevalaṃ saṅkhārā eva pana yathāpaccayaṃ uppajjitvā khaṇe khaṇe bhijjantīti. Sukhadukkhaggahaṇañcettha desanāsīsaṃ, sabbassāpi lokadhammassa vasena attho veditabbo. Iti bhagavā ‘‘nāhaṃ kvacani, kassaci kiñcanatasmiṃ, na ca mama kvacani, katthaci kiñcanatatthī’’ti catukoṭikaṃ suññataṃ vibhāvesi.
这里所谓“村落或森林中受苦或受乐触”者，是指在村落或森林中，因某些缘起而曾亲受苦乐感受的人们。此等人不会说“我是快乐的，我是痛苦的，我的快乐，我的痛苦，别人使我生苦生乐”，但依因缘合相而感受，非单依自我或他人设立之苦乐。何以故？因为色受想行识五蕴，不论被称作“我”或“我所”，皆理应观察见闻，没有实有自我。此旨在阐明快乐与痛苦的聚合体乃因缘生起，时刻变化，衰灭不断。快乐苦的概念乃为教示现象，亦为世间一切法的通行之理。由此，世尊曰：“我从无处而来，也无处归去，我无所有，亦无我所有”的四空义方展现。
Idāni tassa attato parato ca adahanassa kāraṇaṃ dasseti ‘‘phusanti phassā upadhiṃ paṭiccā’’ti. Ete sukhavedanīyā dukkhavedanīyā ca phassā nāma khandhapañcakasaṅkhātaṃ upadhiṃ paṭicca tasmiṃ sati yathāsakaṃ visayaṃ phusanti, tattha pavattantiyeva. Adukkhamasukhā hi vedanā santasabhāvatāya sukhe eva saṅgahaṃ gacchatīti duvidhasamphassavasenevāyaṃ atthavaṇṇanā katā.
现在，说明此苦乐之因缘是由内在与外在的触发，谓之“触”，即依五蕴等所（名为受所以存的内在依缘），因相应境界产生感触，随之引发。苦与不苦之感受因本性和合，在乐中汇聚，而此义以两种感触分述。
Yathā pana te phassā na phusanti, taṃ dassetuṃ ‘‘nirupadhiṃ kena phuseyyuṃ phassā’’ti vuttaṃ. Sabbaso hi khandhūpadhiyā asati kena kāraṇena te phassā phuseyyuṃ, na taṃ kāraṇaṃ atthi. Yadi hi tumhe akkosādivasena uppajjanasukhadukkhaṃ na icchatha, sabbaso nirupadhibhāveyeva yogaṃ kareyyāthāti anupādisesanibbānadhātuyā gāthaṃ niṭṭhapesi. Evaṃ iminā udānena vaṭṭavivaṭṭaṃ kathitaṃ.
如同你们的触境不感触，有言说为显示此理『无所有境者怎能感触』。总之，五蕴无所有作缘，何因由使诸触感触，此因由则无。若你们不乐欲恼等生起、灭者，于无所有处常生相应，故以此无上涅槃之境歌而终结。于是由此自语展开解释。
Catutthasuttavaṇṇanā niṭṭhitā. · 第四经注释完毕。
5. Upāsakasuttavaṇṇanā五、近事男经注释
§15
15. Pañcame icchānaṅgalakoti icchānaṅgalanāmako kosalesu eko brāhmaṇagāmo, taṃnivāsitāya tattha vā jāto bhavoti vā icchānaṅgalako. Upāsakoti tīhi saraṇagamanehi bhagavato santike upāsakabhāvassa paveditattā upāsako pañcasikkhāpadiko buddhamāmako, dhammamāmako, saṅghamāmako. Kenacideva karaṇīyenāti uddhārasodhāpanādinā kenacideva kattabbena. Tīretvāti niṭṭhāpetvā. Ayaṃ kira upāsako pubbe abhiṇhaṃ bhagavantaṃ upasaṅkamitvā payirupāsati, so katipayaṃ kālaṃ bahukaraṇīyatāya satthu dassanaṃ nābhisambhosi. Tenāha bhagavā – ‘‘cirassaṃ kho tvaṃ, upāsaka, imaṃ pariyāyamakāsi, yadidaṃ idhāgamanāyā’’ti.
十五、第五是称为意觉条，意觉条中称为意觉条者，在拘萨罗地一婆罗门村中，有一名为意觉条的居士，或产于彼，或住于彼。此居士于三皈依中，于世尊前具居士心，持五戒，称佛为师长，称法为师长，称僧为师长。由某种因缘，经过开解讲授、指示教导，或某种事宜不得不行。清除了即完成。此居士曾多次亲近世尊，恭敬随顺，然因多次因缘尚未深得师教真谛。于是世尊言：『久已，你，居士，作此转变，谓今此来者也。』
Tattha cirassanti cirena. Pariyāyanti vāraṃ. Yadidanti nipāto, yo ayanti attho. Idaṃ vuttaṃ hoti – idha mama santike āgamanāya yo ayaṃ ajja kato vāro, taṃ imaṃ cirena papañcaṃ katvā akāsīti. Cirapaṭikāhanti cirapaṭiko ahaṃ, cirakālato paṭṭhāya ahaṃ upasaṅkamitukāmoti sambandho. Kehici kehicīti ekaccehi ekaccehi. Atha vā kehici kehicīti yehi vā tehi vā. Tattha gāravaṃ dasseti. Satthari abhippasannassa hi satthudassanadhammassavanesu viya na aññattha ādaro hoti. Kiccakaraṇīyehīti ettha avassaṃ kātabbaṃ kiccaṃ, itaraṃ karaṇīyaṃ. Paṭhamaṃ vā kātabbaṃ kiccaṃ, pacchā kātabbaṃ karaṇīyaṃ. Khuddakaṃ vā kiccaṃ, mahantaṃ karaṇīyaṃ. Byāvaṭoti ussukko. Evāhanti evaṃ iminā pakārena ahaṃ nāsakkhiṃ upasaṅkamituṃ, na agāravādināti adhippāyo.
“彼处久时谓以长，转变谓周转。『谓』者指所至之义。此言为：于我前来者，今为一周，多生此繁复杂乱，我常称为久守者，因久时欲近，如此关系。有些，有些，则指某些人，或曰某些，于此显示恭敬。师者因乐见师所说法故，如闻师教，无他处生敬。『作事者』于此意谓须务之事，先后分别，或先所作事，后所当作事，或小事先，大事后。狂热者。于是语言如此，借此方式我欲有不怠近前，无恭敬者，乃此原理。
Etamatthaṃ viditvāti dullabhe buddhuppāde manussattalābhe ca sattānaṃ sakiñcanabhāvena kiccapasutatāya kusalantarāyo hoti, na akiñcanassāti etamatthaṃ sabbākārato viditvā. Imaṃ udānanti tadatthaparidīpanameva imaṃ udānaṃ udānesi.
了知此义乃于佛出世及于人世获得极为难得，众生因执著痛苦，善法不生，障碍精进，非无执著；此理各面皆知。此自语仅为阐明此义，因缘即此自语。
Tattha sukhaṃ vata tassa na hoti kiñcīti yassa puggalassa kiñci rūpādīsu ekavatthumpi ‘‘mameta’’nti taṇhāya pariggahitabhāvena na hoti natthi na vijjati, sukhaṃ vata tassa puggalassa, aho sukhamevāti attho. ‘‘Na hosī’’tipi pāṭho, tassa atītakālavasena attho veditabbo. Keci pana na hoti kiñcīti padassa ‘‘rāgādikiñcanaṃ yassa na hotī’’ti atthaṃ vaṇṇenti, taṃ na sundaraṃ pariggahadhammavasena desanāya āgatattā. Rāgādikiñcananti pariggahetabbassāpi saṅgahe sati yuttameva vuttaṃ siyā atha vā yassa puggalassa kiñci appampi kiñcanaṃ palibodhajātaṃ rāgādikiñcanābhāvato eva na hoti, taṃ tassa akiñcanattaṃ sukhassa paccayabhāvato sukhaṃ vataṃ, aho sukhanti attho. Kassa pana na hoti kiñcananti ce, āha ‘‘saṅkhātadhammassa bahussutassā’’ti. Yo catūhipi maggasaṅkhāhi soḷasakiccanipphattiyā saṅkhātadhammo katakicco, tato eva paṭivedhabāhusaccena bahussuto, tassa.
此处言其无乐者：谓有某人于一切色法等执持『我有此』之渴望不生，故无，不存而已，是谓其乐；曰『非有』者，应从已往时代理会。或有说『无某些乐』者，指谓某些色等缘起不生爱欲等意，非以持乐品宣说理故。若有人于色法等生有少许觉知，因无爱欲等，不生执著，即因无执著故，是无乐之因，谓其乐即乐。若问谁无乐？曰『名闻者』。闻四谛道义成就六十功德法者，习此法而成道者，故曰。
Iti bhagavā akiñcanabhāve ānisaṃsaṃ dassetvā sakiñcanabhāve ādīnavaṃ dassetuṃ ‘‘sakiñcanaṃ passā’’tiādimāha. Tassattho – rāgādikiñcanānaṃ āmisakiñcanānañca atthitāya sakiñcanaṃ, sakiñcanattā eva aladdhānañca laddhānañca kāmānaṃ pariyesanārakkhaṇahetu kiccakaraṇīyavasena ‘‘ahaṃ mamā’’ti gahaṇavasena ca vihaññamānaṃ vighātaṃ āpajjamānaṃ passāti dhammasaṃvegappatto satthā attano cittaṃ vadati. Jano janasmiṃ paṭibandharūpoti sayaṃ añño jano samāno aññasmiṃ jane ‘‘ahaṃ imassa, mama aya’’nti taṇhāvasena paṭibandhasabhāvo hutvā vihaññati vighātaṃ āpajjati. ‘‘Paṭibaddhacitto’’tipi pāṭho. Ayañca attho –
于是世尊示现无执著之因，欲示有执著之过患，言『见有执著』等。意即无执著者者为衣食等无执著，有执著者则由于此无执著之中所不具，所具者遍寻满足欲事之因缘，故须作事，为‘我是我的’之执著作缘，以此生憎恶、破坏。教主因法感动自呼己心。众生于众生中互为羁绊者，彼此以执著乱心而生憎恶、损害。读本有『执著心』，此即其义。
‘‘Puttā matthi dhanammatthi, iti bālo vihaññati;
“子女是财产，财富是财产”，愚人常如此愤恨挞责；
Attā hi attano natthi, kuto puttā kuto dhana’’nti. (dha. pa. 62) –
自我无有所有，何以子女、何以财富？”（《法句经·62偈》）——
Ādīhi suttapadehi dīpetabboti.
此句应以原经的话语根本义照亮引发解释。
Pañcamasuttavaṇṇanā niṭṭhitā. · 第五经注释完毕。
6. Gabbhinīsuttavaṇṇanā六、孕妇经注释
§16
16. Chaṭṭhe aññatarassa paribbājakassāti ekassa kuṭumbikassa paribbājakassa. Daharāti taruṇī. Māṇavikāti brāhmaṇadhītāya vohāro. Pajāpatīti bhariyā. Gabbhinīti āpannasattā. Upavijaññāti ajja suveti paccupaṭṭhitavijāyanakālā hotīti sambandho. So kira brāhmaṇajātiko sabhariyo vādapatthassame ṭhito, tena naṃ sapajāpatikaṃ paribbājakavohārena samudācaranti. Bhariyā panassa brāhmaṇajātikattā brāhmaṇāti ālapati. Telanti tilatelaṃ. Telasīsena cettha yaṃ yaṃ vijātāya pasavadukkhappaṭikāratthaṃ icchitabbaṃ, taṃ sabbaṃ sappiloṇādiṃ āharāti āṇāpeti. Yaṃ me vijātāya bhavissatīti yaṃ telādi mayhaṃ vijātāya bahinikkhantagabbhāya upakārāya bhavissati. ‘‘Paribbājikāyā’’tipi pāṭho. Kutoti kasmā ṭhānā, yato ñātikulā vā mittakulā vā telādiṃ āhareyyaṃ, taṃ ṭhānaṃ me natthīti adhippāyo. Telaṃāharāmīti vattamānasamīpatāya vattamānaṃ katvā vuttaṃ, telaṃ āharissāmīti attho. Samaṇassa vā brāhmaṇassa vā sappissa vā telassa vāti ca samuccayattho vā-saddo ‘‘aggito vā udakato vā mithubhedā vā’’tiādīsu (mahāva. 286; dī. ni. 2.152; udā. 76) viya. Sappissa vā telassa vāti paccatte sāmivacanaṃ, sappi ca telañca yāvadatthaṃ pātuṃ pivituṃ dīyatīti attho. Apare pana ‘‘sappissa vā telassa vāti avayavasambandhe sāmivacanaṃ. Sappitelasamudāyassa hi avayavo idha yāvadatthasaddena vuccatī’’ti vadanti. No nīharitunti bhājanena vā hatthena vā bahi netuṃ no dīyati, ucchadditvānāti vamitvā, yaṃnūna dadeyyanti sambandho. Evaṃ kirassa ahosi ‘‘ahaṃ rañño koṭṭhāgāraṃ gantvā telaṃ kaṇṭhamattaṃ pivitvā tāvadeva gharaṃ āgantvā ekasmiṃ bhājane yathāpītaṃ vamitvā uddhanaṃ āropetvā pacissāmi, yaṃ pittasemhādimissitaṃ, taṃ agginā jhāyissati, telaṃ pana gahetvā imissā paribbājikāya kamme upanessāmī’’ti.
第十六，关于某比库的家庭比库：比库所称“孩童”者，即未成年少女；“学童”指婆罗门女子之女儿；“妻子”即夫妇关系中之女性；“孕者”指怀胎众生。“临产”谓今日即将分娩之时期相关。此人自称婆罗门世系，是众贤者与辩论师的同族，因此其行为并非类似普通夫妻关系之落发比库行止。彼女以其婆罗门出身自称是婆罗门女子。所说的油脂，谓芝麻油。当有新生儿时，为解除胎耻之苦，必取此等诸油调和香药，制成膏剂以涂抹之。此为帮助新生儿子宫中的姐妹的利益。文中“三种读法皆有：『比库家中女流』、『比库行者』。‘地’何以无？谓亲族或朋友若采油膏，则此处无相应称谓，故是注释。‘采油膏’言及当时境遇与行为曰：我将前往王府库房，饮用浓油；饮毕返家，于某一食处呕吐；用呕吐物直接涂抹和烹煮，说此油膏若经火炼，能疗痔症。此处‘油膏’指炼制香脂。对于比库、婆罗门或意士而言，‘油膏’是一切脂油的总称，包括香料、水、油、食物及药物的混合。另有释者谓‘油脂’词义指『油膏群聚』中组成部分。‘不得驱除’指非以饮食或手法外取、非催吐而外施，非以手取出或食用，而是为献供或驱除故。于是彼比库归依时念称：‘我将入王库，饮用浓重油脂，转返一室，用呕吐物涂抹并烹煮，作火炼油膏，如痔症所需，然后携此脂油，为比库行者所用。’
Uddhaṃ kātunti vamanavasena uddhaṃ nīharituṃ. Na pana adhoti viriñcanavasena heṭṭhā nīharituṃ na pana sakkoti. So hi ‘‘adhikaṃ pītaṃ sayameva mukhato niggamissatī’’ti pivitvā āsayassa arittatāya aniggate vamanavirecanayogaṃ ajānanto alabhanto vā kevalaṃ dukkhāhi vedanāhi phuṭṭho āvaṭṭati ca parivaṭṭati ca. Dukkhāhīti dukkhamāhi. Tibbāhīti bahalāhi tikhiṇāhi vā. Kharāhīti kakkhaḷāhi. Kaṭukāhīti ativiya aniṭṭhabhāvena dāruṇāhi. Āvaṭṭatīti ekasmiṃyeva ṭhāne anipajjitvā attano sarīraṃ ito cito ākaḍḍhanto āvaṭṭati. Parivaṭṭatīti ekasmiṃ padese nipannopi aṅgapaccaṅgāni parito khipanto vaṭṭati, abhimukhaṃ vā vaṭṭanto āvaṭṭati, samantato vaṭṭanto parivaṭṭati.
‘向上移出’是以呕吐法将油膏向上引出。不可用加热扩散法将其向下引出，亦无此力。此人饮以过量，口中吐出，因未懂得除息非息间呕吐随行法，以致唯以苦受触为感受，身心受苦痛煎熬，徘徊辗转搅动不已。‘苦受’谓痛苦之感受。‘剧烈’谓剧烈。‘坚硬’谓阻塞不畅。‘尖刻’谓异常苦楚恶劣。‘盘绕’谓身体一处不断苦恼起伏翻滚。‘环绕’谓旁边肢体环绕翻滚，或面向或四周团转旋绕。
Etamatthaṃ viditvāti ‘‘sakiñcanassa appaṭisaṅkhāparibhogahetukā ayaṃ dukkhuppatti, akiñcanassa pana sabbaso ayaṃ natthī’’ti etamatthaṃ sabbākārato jānitvā tadatthappakāsanaṃ imaṃ udānaṃ udānesi.
了解了其意义，即‘此苦乃因少量不当饮用所致，适量之则全无此苦。’明知此事，世尊遂以此义因缘显现，于偈中宣说此理。
Tattha sukhino vatāti sukhino vata sappurisā. Ke pana teti? Ye akiñcanā, ye rāgādikiñcanassa pariggahakiñcanassa ca abhāvena akiñcanā, kesaṃ panidaṃ kiñcanaṃ natthīti āha – ‘‘vedaguno hi janā akiñcanā’’ti, ye ariyamaggañāṇasaṅkhātaṃ vedaṃ gatā adhigatā, tena vā vedena nibbānaṃ gatāti vedaguno, te ariyajanā khīṇāsavapuggalā anavasesarāgādikiñcanānaṃ aggamaggena samucchinnattā akiñcanā nāma. Asati hi rāgādikiñcane kuto pariggahakiñcanassa sambhavo. Evaṃ gāthāya purimabhāgena arahante pasaṃsitvā aparabhāgena andhaputhujjane garahanto ‘‘sakiñcanaṃ passā’’tiādimāha. Taṃ purimasutte vuttatthameva. Evaṃ imāyapi gāthāya vaṭṭavivaṭṭaṃ kathitaṃ.
在此云：幸福者确实幸福，善人确实幸福。究竟何谓此义？所谓那些身无所有、因缺少贪欲等所染缚而无所有之人，即人所称“众生因无苦痛之能量而无所有”。所谓那些证得圣道智慧之人，已得佛所证之智慧，因该智慧已证得涅槃，故称为“众生因智慧而无所有”。这些即是圣人，诸漏已净之圣人，无余贪欲等染缚，依究竟圣道而断尽其根本，故名为无所有。因无所有中无贪欲等，何由生贪欲等之缚？如是，昔者以此偈诗称赞阿拉汉，复以此偈诗斥责无明愚夫，言说“见有所有”等，皆在此前经中所述义理完全相同。此偈亦在经文轮回中反复论述如此。
Chaṭṭhasuttavaṇṇanā niṭṭhitā. · 第六经注释完毕。
7. Ekaputtakasuttavaṇṇanā7. 独子经注释
§17
17. Sattame ekaputtakoti eko putto, so ca anukampitabbaṭṭhena ekaputtako, piyāyitabbaṭṭhena piyo, manassa vaḍḍhanaṭṭhena manāpo. Sarīrasobhāsampattiyā vā dassanīyaṭṭhena piyo, sīlācārasampattiyā kalyāṇadhammatāya manāpo. Kaleti satte khepetīti kālo, maraṇaṃ. Taṃ kato pattoti kālaṅkato, kālena vā maccunā kato naṭṭho adassanaṃ gatoti kālaṅkato, matoti attho.
第十七条如同父亲所视独子者，独子因慈悲而应得怜惜，因亲爱而为所爱重，因提升心意而心怀喜悦。夫因身体光华而为所喜，因品行美善而为善法之悦。果时即死，称为十恶世中的死，即死亡。此死乃时刻，死于时刻则名为死，死于时刻即失去视觉，称为此病之死，此为义理。
Sambahulā upāsakāti sāvatthivāsino bahū upāsakā mataputtaupāsakassa sahasokībhāvena yāva āḷāhanā pacchato gantvā matasarīrassa kattabbaṃ kāretvā paṭinivattā yathānivatthāva udakaṃ otaritvā sīsaṃnhātā vatthāni pīḷetvā anotāpetvāva ekaṃ nivāsetvā ekaṃ uttarāsaṅgaṃ katvā upāsakaṃ purato katvā ‘‘sokavinodanaṃ dhammaṃ satthu santike sossāmā’’ti bhagavantaṃ upasaṅkamiṃsu. Tena vuttaṃ ‘‘allakesā’’tiādi.
婆舍城居民中有许多居士，属子母居士中因千种忧苦曾赴亲人之所，返还后为亲属身体服侍，适当地洒水净身，覆首礼衣，安置一处，搭上罩衣，立于居士之前，言：“当奉听世尊慈悲讲说除忧法”。于是问曰“梳发之法”等，依教规定。
Tattha allavatthāti udakena tintavatthā. Divā divassāti divasassapi divā, majjhanhike kāleti attho. Yasmā jānantāpi tathāgatā pucchanti , jānantāpi na pucchanti. Kālaṃ viditvā pucchanti, kālaṃ viditvā na pucchanti, tasmā jānantoyeva bhagavā kathāsamuṭṭhāpanatthaṃ pucchanto ‘‘kiṃ nu kho tumhe upāsakā’’tiādimāha. Tassattho – tumhe upāsakā aññesu divasesu mama santikaṃ āgacchantā otāpitasuddhavatthā sāyanhe āgacchatha, ajja pana allavatthā allakesā ṭhitamajjhanhike kāle idhāgatā, taṃ kiṃ kāraṇanti. Tena mayanti tena puttaviyogajanitacittasantāpena balavasokābhibhūtatāya evaṃbhūtā mayaṃ idhūpasaṅkamantāti.
所谓梳发之法，即用水三次洗头。日即白天之义，午时即中午之义。虽已知晓，如来也问，如来亦有时不问。已知时亦问，已知时亦不问。故于如来设问以启发言说云：“居士们啊，尔等何以白天至我所，浴净而至，夕时亦然，独今日中午时分，两种洗头之法在此施行，可止于何故？”答曰：“吾辈因子别离心生忧苦，致悲伤压倒，故今日中午浴净前来。”
Etamatthaṃ viditvāti piyavatthusambhavā sokadukkhadomanassādayo, asati piyavatthusmiṃ sabbaso ete na santīti etamatthaṃ sabbākārato jānitvā tadatthappakāsanaṃ imaṃ udānaṃ udānesi.
知晓此理者，因亲人之故，多由忧愁苦恼生诸不安，因亲人不存在于此皆无此苦，故知此理而明说于此偈语中。
Tattha piyarūpassādagadhitāseti piyasabhāvesu rūpakkhandhādīsu sukhavedanassādena gadhitā paṭibaddhacittā. Gadhitāseti hi gadhitāiccevattho. Seti vā nipātamattaṃ. Piyarūpā nāma cakkhādayo puttadārādayo ca. Vuttañhetaṃ – ‘‘kiñca loke piyarūpaṃ sātarūpaṃ cakkhu loke …pe… dhammataṇhā loke piyarūpaṃ sātarūpa’’nti (cūḷani. hemakamāṇavapucchāniddesa 55).
所谓亲美之所系，指因喜爱亲重而拘缚于色蕴等，以受之乐绪拘束心志。拘束者意谓被拘束。亦可作语尾助词。所谓亲美者，即眼等五根，子女及亲属等。经中云:“世间何等为亲美，色乃为亲美，眼中……及世间乐爱皆为亲美。”（小本《金刚男子问释》55）
‘‘Khettaṃ vatthuṃ hiraññaṃ vā, gavassaṃ dāsaporisaṃ;
‘无论是田地、场所或黄金，以及牛的仆人与奴隶；
Thiyo bandhū puthu kāme, yo naro anugijjhatī’’ti ca. (su. ni. 775);
还有妻子、亲属和子女，哪个人能满足与跟随呢？’（即经中所言）
Tasmā tesu piyarūpesu assādena giddhā mucchitā ajjhāpannāti attho. Ke pana te piyarūpassādagadhitāti te dasseti ‘‘devakāyāputhumanussā cā’’ti, cātumahārājikādayo bahudevasamūhā ceva jambudīpakādikā bahumanussā ca. Aghāvinoti kāyikacetasikadukkhena dukkhitā. Parijunnāti jarārogādivipattiyā yobbanārogyādisampattito parihīnā. Yathālābhavasena vāyamattho devamanussesu veditabbo. Atha vā kāmañcekantasukhasamappitānaṃ devānaṃ dukkhajarārogā na sambhavanti, tadanativattasabhāvatāya pana tepi ‘‘aghāvino’’ti ‘‘parijunnā’’ti ca vuttā. Tesampi vā pubbanimittuppattiyā paṭicchannajarāya cetasikarogassa ca vasena dukkhādīnaṃ sambhavo veditabbo. Maccurājassa vasaṃ gacchantīti piyavatthuvisayāya taṇhāya appahīnattā punappunaṃ gabbhūpagamanato dhātuttayissaratāya maccurājasaṅkhātassa maraṇassa vasaṃ hatthameva gacchanti.
因此，这些所爱之物以贪恋之心执著，乃如秃鹫被迷惑而屈服其下。这里所说爱、貌美的亲近之物是指‘天人、婴孩与人类’；四大王天及众多天神，以及称为人类的众多众生。所谓‘忧苦者’是指因身心烦恼而忧苦不安者。‘衰老者’指因年老、疾病等灾难，失去青春健康的身体。这些因无常而成，凡天与人都可以感知。或对于渴爱欲念和快乐充足的天人，虽无忧苦老病，却因不常不久，而仍称其为‘忧苦者’与‘衰老者’。这些众生亦可由先前因果缘起的隐性衰老及心病等苦难的根源而感知苦。生命虽在死王支配之下，因渴爱贪着世间诸爱境界，生生胎转，习气不灭，诸众生终究在死王统领之下，必然归于死亡。
Ettāvatā vaṭṭaṃ dassetvā idāni ‘‘ye ve divā’’tiādinā vivaṭṭaṃ dasseti. Tattha ye ve divā ca ratto ca appamattāti ‘‘divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhetī’’tiādinā vuttanayena divasabhāge rattibhāge ca daḷhaṃ appamattā appamādappaṭipadaṃ pūrenti. Jahanti piyarūpanti catusaccakammaṭṭhānabhāvanaṃ ussukkāpetvā ariyamaggādhigamena piyarūpaṃ piyajātikaṃ cakkhādipiyavatthuṃ tappaṭibaddhachandarāgajahanena jahanti. Te ve khaṇanti aghamūlaṃ, maccuno āmisaṃ durativattanti te ariyapuggalā aghassa vaṭṭadukkhassa mūlabhūtaṃ, maccunā maraṇena āmasitabbato āmisaṃ, ito bahiddhā kehicipi samaṇabrāhmaṇehi nivattituṃ asakkuṇeyyatāya durativattaṃ, saha avijjāya taṇhaṃ ariyamaggañāṇakudālena khaṇanti, lesamattampi anavasesantā ummūlayantīti. Svāyamattho –
见此事如此循环往复，如今又以‘白昼者与黑夜者’之名示现轮回。日夜不停，意念不散，欲以戒护诸障碍令心净明，白天与黑夜皆勤修戒行，保持戒念不疏忽。舍弃所爱之美貌，断除对四圣谛及其修行之热切，止息苦乐之爱欲与贪念。如此修行者，乃阿拉汉等圣人，断绝生死苦根，死因因坚固灭除，诸漏熄灭。因死为恐怖，不可避免，佛陀圣人于生死流转之苦中常当警醒，借正法之知慧，破除无明，净除贪欲，虽余染尚存，终必消灭。
‘‘Appamādo amatapadaṃ, pamādo maccuno padaṃ;
自说曰：‘谨慎者得无生之境界，疏忽者入死亡之路；
Appamattā na mīyanti, ye pamattā yathā matā’’ti. (dha. pa. 21) –
谨慎者不死，疏忽者必死，如我所言。’（此语出自《法句经》第21偈）
Ādīhi suttapadehi vitthāretabboti.
应当从最初的经文语句中详细展开说明。
Sattamasuttavaṇṇanā niṭṭhitā. · 第七经注释完毕。
8. Suppavāsāsuttavaṇṇanā8. 苏巴瓦萨经注释
§18
18. Aṭṭhame kuṇḍikāyanti evaṃnāmake koliyānaṃ nagare. Kuṇḍadhānavaneti tassa nagarassa avidūre kuṇḍadhānasaṅkhāte vane.
第十八章 位于名为库尼迦的拘离城中。所谓库尼迦，是指该城附近称为库尼达那的树林。
Pubbe kira kuṇḍo nāma eko yakkho tasmiṃ vanasaṇḍe vāsaṃ kappesi, kuṇḍadhānamissakena ca balikammena tussatīti tassa tathā tattha baliṃ upaharanti, tenetaṃ vanasaṇḍaṃ kuṇḍadhānavanantveva paññāyittha. Tassa avidūre ekā gāmapatikā ahosi, sāpi tassa yakkhassa āṇāpavattiṭṭhāne niviṭṭhattā teneva paripālitattā kuṇḍikāti voharīyittha . Aparabhāge tattha koliyarājāno nagaraṃ kāresuṃ, tampi purimavohārena kuṇḍikātveva vuccati. Tasmiñca vanasaṇḍe koliyarājāno bhagavato bhikkhusaṅghassa ca vasanatthāya vihāraṃ patiṭṭhāpesuṃ, tampi kuṇḍadhānavanantveva paññāyittha. Atha bhagavā janapadacārikaṃ caranto anukkamena taṃ vihāraṃ patvā tattha vihāsi. Tena vuttaṃ – ‘‘ekaṃ samayaṃ bhagavā kuṇḍikāyaṃ viharati kuṇḍadhānavane’’ti.
据说从前有一尊夜叉居住在该树林之中，夜叉以库尼达那地方的诸供养而得生，故而此处便名为库尼达那树林。那树林不远处有一位村庄女主人，她恭谨地守护夜叉居住之地，因而被称作库尼迦。后来拘离国王在此地筑城，因此那地便名为库尼迦城。在那森林中，拘离国王为供奉世尊及比库僧伽建立了寺院，也因此该树林正名为库尼达那树林。继而世尊行化至此，逗留于此寺院。经中说：『一时世尊住在库尼迦之库尼达那林中。』
Suppavāsāti tassā upāsikāya nāmaṃ. Koliyadhītāti koliyarājaputtī. Sā hi bhagavato aggupaṭṭhāyikā paṇītadāyikānaṃ sāvikānaṃ etadagge ṭhapitā sotāpannā ariyasāvikā. Yañhi kiñci bhagavato yuttarūpaṃ khādanīyaṃ bhojanīyaṃ bhesajjaṃ vā na tattha aññāhi saṃvidhātabbaṃ atthi, sabbaṃ taṃ sayameva attano paññāya vicāretvā sakkaccaṃ sampādetvā upaneti. Devasikañca aṭṭhasataṃ saṅghabhattapāṭipuggalikabhattāni deti. Yo koci bhikkhu vā bhikkhunī vā taṃ kulaṃ piṇḍāya paviṭṭho rittahattho na gacchati. Evaṃ muttacāgā payatapāṇī vossaggaratā yācayogā dānasaṃvibhāgaratā. Assā kucchiyaṃ purimabuddhesu katādhikāro pacchimabhaviko sāvakabodhisatto paṭisandhiṃ gaṇhi. Sā taṃ gabbhaṃ kenacideva pāpakammena satta vassāni kucchinā parihari, sattāhañca mūḷhagabbhā ahosi. Tena vuttaṃ – ‘‘satta vassāni gabbhaṃ dhāreti sattāhaṃ mūḷhagabbhā’’ti.
论及名为苏帕瓦萨的近事女，是拘离王子之女。她是世尊护法及布施僧众侍女中品德至胜者，属于顺行阿拉汉果的圣弟子。凡是供养世尊的食物、药物均需她悉心检验，非适宜者不得供给。她还以奉献八百僧众食物著称。所有比库或比库尼，赴食时若到其宅中托钵供养，都会得到完整供养，空手而归者不可得。她持誓自由布施、以净手恭敬，牢守施恩、布施分配之道。此女先生成佛时代昔日作库西的业力未消，胎中停留七年，胎中愚昧。经上有言：『胎中七年，愚昧不明。』
Tattha satta vassānīti satta saṃvaccharāni, accantasaṃyoge ca idaṃ upayogavacanaṃ. Gabbhaṃ dhāretīti gabbhaṃ vahati, gabbhinī hotīti attho. Sattāhaṃ mūḷhagabbhāti satta ahāni byākulagabbhā. Gabbho hi paripakko sampajjamāno vijāyanakāle kammajavātehi sañcāletvā parivattito uddhaṃpādo adhosiro hutvā yonimukhābhimukho hoti, evaṃ so katthaci alaggo bahi nikkhamati. Vipajjamāno pana viparivattanavasena yonimaggaṃ pidahitvā tiriyaṃ nipajjati, sayameva vā yonimaggo pidahati, so tattha kammajavātehi aparāparaṃ parivattamāno byākulo mūḷhagabbhoti vuccati. Tassāpi satta divase evaṃ ahosi, tena vuttaṃ ‘‘sattāhaṃ mūḷhagabbhā’’ti.
此处所谓“七年”，即七个年度。“怀胎”即长胎，指母体怀孕、怀胎之义。“胎中七年愚昧”，谓胎中愚昧七日。胎儿成熟时，生理活动由胎动为正，头上头下旋转，转入母体生殖道或向外出胎。胎儿发育不全则反之，胎道阻塞，向胎外反向滑落，于是频繁反覆胎动，表现惊惧愚昧，称为胎中愚昧。此状况每七日一循环，故曰“胎中七日愚昧”。
Ayañca gabbho sīvalitthero. Tassa kathaṃ satta vassāni gabbhavāsadukkhaṃ, sattāhaṃ mūḷhagabbhabhāvappatti, mātu cassāpi sotāpannāya ariyasāvikāya tathā dukkhānubhavanaṃ jātanti? Vuccate – atīte kāsikarāje bārāṇasiyaṃ rajjaṃ kārente eko kosalarājā mahantena balenāgantvā bārāṇasiṃ gahetvā taṃ rājānaṃ māretvā tassa aggamahesiṃ attano aggamahesiṃ akāsi. Bārāṇasirañño pana putto pitu maraṇakāle niddhamanadvārena palāyitvā attano ñātimittabandhave ekajjhaṃ katvā anukkamena balaṃ saṃharitvā bārāṇasiṃ āgantvā avidūre mahantaṃ khandhāvāraṃ bandhitvā tassa rañño paṇṇaṃ pesesi ‘‘rajjaṃ vā detu, yuddhaṃ vā’’ti . Rājakumārassa mātā sāsanaṃ sutvā ‘‘yuddhena kammaṃ natthi, sabbadisāsu sañcāraṃ pacchinditvā bārāṇasinagaraṃ parivāretu, tato dārūdakabhattaparikkhayena kilantā nagare manussā vināva yuddhena rājānaṃ gahetvā dassantī’’ti paṇṇaṃ pesesi. So mātu sāsanaṃ sutvā cattāri mahādvārāni rakkhanto satta vassāni nagaraṃ uparundhi, nagare manussā cūḷadvārena nikkhamitvā dārūdakāni āharanti, sabbakiccāni karonti.
这胎即为长老西瓦利。对此为何胎中七年怀孕之苦，七日反覆胎中愚昧现象，及母亲作为初禅顿入圣弟子的顺行圣者如此病苦体验？解说曰：昔日拘萨罗王在迦尸国建筑拘萨罗王城，后一位国王以强力入侵拘萨罗，杀王自立。此时巴拉那悉城王子亡命逃遁，因谋害亲属避难行脚，潜入拘萨罗城附近，筑大堆木栅栏阻挡敌兵，令王献赎金或和战。王子之母闻佛陀教法，即说：『战争无益，应撤退各方武器，围堵巴拉那悉城，城中人等因缺木水而困惘，王若守城则显现。』遂守护四大城门七年，管理城中人等外出取水，处理各种事务。
Atha rājakumārassa mātā taṃ pavattiṃ sutvā ‘‘bālo mama putto upāyaṃ na jānāti, gacchatha, assa cūḷadvārāni pidhāya nagaraṃ uparundhatūti vadethā’’ti puttassa gūḷhasāsanaṃ pahiṇi. So mātu sāsanaṃ sutvā satta divase tathā akāsi. Nāgarā bahi nikkhamituṃ alabhantā sattame divase tassa rañño sīsaṃ gahetvā kumārassa adaṃsu. Kumāro nagaraṃ pavisitvā rajjaṃ aggahesi. So tadā satta vassāni nagararundhanakammanissandena etarahi satta vassāni mātukucchisaṅkhātāya lohitakumbhiyā vasi, avasesato pana sattāhaṃ nagarūparundhanena sattāhaṃ mūḷhagabbhabhāvaṃ āpajji. Jātakaṭṭhakathāyaṃ pana ‘‘satta divasāni nagaraṃ rundhitvā gahitakammanissandena sattavassāni lohitakumbhiyaṃ vasitvā sattāhaṃ mūḷhagabbhabhāvaṃ āpajjī’’ti vuttaṃ. Yaṃ pana so padumuttarasammāsambuddhapādamūle ‘‘lābhīnaṃ aggo bhaveyya’’nti mahādānaṃ datvā patthanaṃ akāsi, yañca vipassissa bhagavato kāle nāgarehi saddhiṃ sahassagghanikaṃ guḷadadhiṃ datvā patthanaṃ akāsi, tassānubhāvena lābhīnaṃ aggo jāto. Suppavāsāpi ‘‘nagaraṃ rundhitvā gaṇha, tātā’’ti pesitabhāvena satta vassāni kucchinā gabbhaṃ pariharitvā sattāhaṃ mūḷhagabbhājātā . Evaṃ te mātāputtā attano kammassa anurūpaṃ īdisaṃ dukkhaṃ paṭisaṃvediṃsu.
于是王子之母听闻此事，言道：『愚昧者，我之子不知良策，速去吧，应当关闭小门，封锁城池』，便将秘密的教诲传授其子。那母亲听了教法，七日如是行持。城中百姓未能出门，第七日有人持王首，上前斩杀王子。王子进入城内，夺取国政。于是因城池封锁之具因，住于母亲怀中称之为“小屋”的血瓶七年，后又因城池封锁，七周任愚昧胎生。然《本生经注》中记载：『七日封城，凭已得政居于藏，七年住血瓶，七周胎生愚儿』。彼时，得陀罗正觉世尊足下为缘，献与大布施并起程。观世尊临终前，曾赐给城中民众千重晒蜜，作为起程供养。由此因缘，成为愚儿之首。Suppavāsā（供应者母）亦被差遣，七年来保护胎儿，七周胎生愚儿。如此，母与子承受各自相应业报之苦。
Tīhivitakkehīti ratanattayaguṇānussatipaṭisaṃyuttehi tīhi sammāvitakkehi. Adhivāsetīti mūḷhagabbhatāya uppannadukkhaṃ sahati. Sā hi bhagavato sambuddhabhāvaṃ, ariyasaṅghassa suppaṭipattiṃ, nibbānassa ca dukkhanissaraṇabhāvaṃ anussarantī attano uppajjamānadukkhaṃ amanasikaraṇeneva abhibhavitvā khamati. Tena vuttaṃ ‘‘tīhi vitakkehi adhivāsetī’’ti.
所谓三念，即宝中三德之念，兼具正三念（正确的三念）。“承受”指承受愚昧胎所生的痛苦。此乃世尊的觉悟之境，是圣僧清净行住，涅槃断苦之象征。自觉痛苦而不动心，宽恕包容。如是故言‘三念承受’。
Sammāsambuddho vatātiādi tesaṃ vitakkānaṃ pavattiākāradassanaṃ. Tassattho – yo bhagyavantatādīhi kāraṇehi bhagavā lokanātho sammā aviparītaṃ sāmaṃ sayameva sabbadhamme aho vata buddho, so bhagavā evarūpassa etarahi mayā anubhaviyamānassa aññassa ca evaṃjātikassa sakalassa vaṭṭadukkhassa pahānāya accantaṃ anuppādanirodhāya dhammaṃ katheti, aviparītadhammaṃ katheti. Aviparītadhammadesanatāya hi satthu sammāsambodhisiddhi. Tassa yathāvuttaguṇassa bhagavato dhammassavanante jātattā sīladiṭṭhisāmaññena saṃhatattā ca sāvakasaṅghoti laddhanāmo aṭṭhaariyapuggalasamūho suppaṭipanno vata aho vata sammā paṭipanno, yo ariyasaṅgho evarūpassa īdisassa vaṭṭadukkhassa pahānāya anuppādanirodhāya anivattipaṭipadaṃ paṭipanno. Susukhaṃ vata aho vata suṭṭhu sukhaṃ sabbasaṅkhatanissaṭaṃ nibbānaṃ, yasmiṃ nibbāne īdisaṃ vaṭṭadukkhaṃ na upalabbhatīti. Ettha ca paṭipajjamānāpi paṭipannā icceva vuttā paṭipattiyā anivattibhāvato. Atha vā uppannasaddo viya paṭipannasaddo vattamānatthopi veditabbo. Tenevāha ‘‘sotāpattiphalasacchikiriyāya paṭipanno’’ti.
“正觉者云”乃指三念生起之情况。其义是，世尊因缘具足，威神具足，照见正法一切无逆，称誉佛曰：『唉，佛啊！真佛也！』。世尊就此生灭轮回诸苦，教导断灭无逆之法。此正法演说即世尊成佛证悟之标志。依佛德法义，听法之众僧团，具备清净行戒及共识，为八难人众之精英，亦称为“清净行者”。此圣僧团践行如是痛苦之断灭法门。真为无上安乐，善哉善哉，断除一切结缔而到涅槃，在涅槃中不复有此诸苦可得。修行中即使正修行者身临如是境界，当作如来正说法慧音，称之“断除苦果之法中行者”，应加认识。即便有噪声亦如已修行者之声，亦当觉察。由是故言“修行为得声闻果之真理”。
Sāmikanti attano patiṃ koliyarājaputtaṃ. Āmantesīti abhāsi. Mama vacanena bhagavato pāde sirasā vandāhīti mayhaṃ vacanena cakkalakkhaṇappaṭimaṇḍitāni vikasitapadumasassirīkāni bhagavato caraṇāni tava sirasā vandāhi, uttamaṅgena abhivādanaṃ karohīti attho. Appābādhantiādīsu ābādhoti visabhāgavedanā vuccati, yā ekadese uppajjitvāpi sakalasarīraṃ ayapaṭṭena ābandhitvā viya gaṇhati. Ātaṅkoti kicchajīvitakaro rogo. Atha vā yāpetabbarogo ātaṅko, itaro ābādho. Khuddako vā rogo ātaṅko, balavā ābādho. Keci pana ‘‘ajjhattasamuṭṭhāno ābādho, bahiddhāsamuṭṭhāno ātaṅko’’ti vadanti. Tadubhayassāpi abhāvaṃ pucchāti vadati. Gilānasseva ca uṭṭhānaṃ nāma garukaṃ hoti, kāye balaṃ na hoti, tasmā niggelaññatāya lahuparivattisaṅkhātaṃ kāyassa lahuṭṭhānaṃ sarīrabalañca pucchāti vadati. Phāsuvihāranti ṭhānanisinnagamanasayanasaṅkhātesu catūsu iriyāpathesu sukhavihārañca pucchāti vadati. Athassa pucchitabbākāraṃ dassentī ‘‘suppavāsā, bhante’’tiādimāha. Evañca vadehīti idāni vattabbākāraṃ nidasseti.
“Sāmika”指其夫，Koliyarāja之子。“Āmantesi”意谓称说：“请以我言，敬礼佛足。”其言意谓我语诸佛足下，足迹如莲花开遍，故以首顶礼佛足，亦表最高敬意。所谓“Appābādhi”即病苦，泛指身患痛苦，即使仅一处而蔓延全身，犹如缠绕而苦。Ātaṅka乃危重病，死状难治；Ābādha乃可治轻疾。后世有论者谓：“内起为病，外起为危。”问两者之异同，言者言不同。因病起身乏力，难起而为“病”，轻身举动称“危”。所谓Phāsuvihāra，指一切身行之安适，无论立、坐、行、卧称为安稳身行状。由此应问病者状况，以供参考。“Suppavāsā bhante...”等言，表征当时情形如此，今则应说。
Paramanti vacanasampaṭicchanaṃ. Tena sādhu, bhadde, yathā vuttaṃ, tathā paṭipajjāmīti dasseti. Koliyaputtoti suppavāsāya sāmiko koliyarājaputto. Sukhinī hotūti sadevake loke aggadakkhiṇeyyo satthā suppavāsāya pesitavandanaṃ sampaṭicchitvā tadanantaraṃ attano mettāvihārasaṃsūcakaṃ buddhāciṇṇaṃ sukhūpasaṃhāraṃ tassā sāmaññato pakāsetvā puna tassā puttassa ca gabbhavipattimūlakadukkhuppattipaṭikkhepamukhena sukhūpasaṃhāraṃ nidassento ‘‘sukhinī…pe… arogā, arogaṃ puttaṃ vijāyatū’’ti āha.
“Paramanti”即赞叹之语。谓曰：“善哉善哉，如经所说，应然修持。”Koliyaputto 指Suppavāsā之夫，为Koliyarāja之子。意谓愿其安乐，世上诸天护持，佛教供养尊者，祝愿殊胜，随后示现慈悲修持之宿命，除去其子胎儿疾苦，显现安乐，谓曰：“愿安乐，愿其健壮，愿子健康诞生。”
Sahavacanāti bhagavato vacanena saheva. Yasmiṃ kāle bhagavā tathā avoca, tasmiṃyeva kāle tampi kammaṃ parikkhayaṃ agamāsi. Tassa parikkhīṇabhāvaṃ oloketvā satthā tathā abhāsi. Apare pana vadanti – sace tathā satthā nācikkhissā, tato parampi kiñci kālaṃ tassā taṃ dukkhaṃ anubandhissā. Yasmā pana bhagavatā ‘‘sukhinī arogā arogañca puttaṃ vijāyatū’’ti vuttaṃ, tasmā tassa vacanasamakālameva so gabbho byākulabhāvaṃ vijahitvā sukheneva bahi nikkhami, evaṃ tesaṃ mātāputtānaṃ sotthi ahosi. Acinteyyo hi buddhānaṃ buddhānubhāvo. Yathā hi paṭācārāya piyavippayogasambhūtena sokena ummādaṃ patvā –
“Sahavacana”谓同一时同一语。即当时佛亦言，如此时该业已尽。当明佛所言业尽后，佛复言若佛不灭时，亦余业苦仍伴随。因佛言“愿安乐健康子”等故，胎儿忧苦遂散，胎生安乐，母子获利益。如是母子皆获安乐。佛之法之体验，非人所测。犹如逆旅，失去亲人等因悲痛而昏乱，……（此处未尽）
‘‘Ubho puttā kālakatā, panthe mayhaṃ patī mato;
‘两个儿子都是报应之果，在我所行之道路上，”“母亲、父亲及兄弟，都具足于某一意念中思惟。”
Mātā pitā ca bhātā ca, ekacitakamhi jhāyare’’ti. (apa. therī 2.2.498) –
‘两个儿子都是报应之果，在我所行之道路上，”“母亲、父亲及兄弟，都具足于某一意念中思惟。’（这是阿婆罗比长老比库尼诗句第2章第2节第498行）—
Vatvā jātarūpeneva carantiyā ‘‘satiṃ paṭilabhāhi bhaginī’’ti bhagavato vacanasamanantarameva ummādo vūpasami, tathā suppiyāpi upāsikā attanāva attano ūruyaṃ katena mahāvaṇena vuṭṭhātuṃ asakkontī sayanapiṭṭhe nipannā ‘‘āgantvā maṃ vandatū’’ti vacanasamanantarameva vaṇe pākatike jāte sayameva gantvā bhagavantaṃ vandīti evamādīni vatthūni idha udāharitabbānīti.
言说者作如是想，犹如新生婴儿般四处行走，说‘得念，请诸姐妹勿忘’，世尊语毕，恍惚烦扰立即消失。同样，那位亲爱近事女，因自身力量和属大风盛时，虽卧于床上，不能起身，世尊语毕，便当即起身，去拜见世尊，说‘您到来，我当礼敬’。此类事迹即当在此处举例说明。
Evaṃ, bhanteti, bhante, yathā bhagavā saputtāya mātuyā arogabhāvaṃ āsīsanto āha – ‘‘sukhinī arogā arogaṃ puttaṃ vijāyatū’’ti, taṃ evameva. Na hi kadāci buddhānaṃ bhagavantānaṃ vacanassa aññathābhāvoti adhippāyo. Keci pana ‘‘evamatthū’’ti vadanti, apare ‘‘hotū’’ti padassa atthaṃ ānetvā vaṇṇayanti. Abhinanditvāti karavīkarutamañjunā brahmassarena bhagavatā vuccamāne tasmiṃ vacane pītisomanassapaṭilābhato abhimukhabhāvena nanditvā. Anumoditvāti tato pacchāpi sammodanaṃ uppādetvā, cittena vā abhinanditvā vācāya anumoditvā, vacanasampattiyā vā abhinanditvā atthasampattiyā anumoditvā. Sakaṃ gharaṃ paccāyāsīti attano gharaṃ paṭigacchi. Ye pana ‘‘yena sakaṃ ghara’’nti paṭhanti, tesaṃ yadipi ya-ta-saddānaṃ sambandhabhāvato ‘‘tenā’’ti padaṃ vuttameva hoti, tathāpi ‘‘paṭiyāyitvā’’ti pāṭhaseso yojetabbo hoti.
复次，尊者，请听。如世尊以善子之母之病势为悲，而称赞道——“愿安乐健康，母亲生育健康儿子。”其语即如是不异。佛与诸佛世尊的语说，从无异说之理。然若有人说“是此意”，他人则修饰说明。所谓称赞者，即梵天所称赞之佛音，因从中获乐与喜悦，面向世尊而喜悦。所谓赞同者，则之后生起赞许，心意上喜悦，口中赞同，言语成就称赞，义理达成认可。所谓“还归本家”，即自归自己家中。若有人诵“某归本家”，因言辞连结之故，此“以...”字为适当用字，虽如此，诵读时仍应增补“逐步填写”字句以生通顺。
Vijātanti pajātaṃ, pasutanti attho. Acchariyanti andhassa pabbatārohanaṃ viya niccaṃ na hotīti acchariyaṃ, ayaṃ tāva saddanayo. Aṭṭhakathāsu pana ‘‘accharāyoggaṃ acchariya’’nti vuttaṃ , accharaṃ paharituṃ yuttanti attho. Vatāti sambhāvane, aho acchariyanti attho. Bhoti dhammālapanaṃ. Abhūtapubbaṃ bhūtanti abbhutaṃ.
“未生即出生”，意即“刚出世”，而“被生即被获”，为义理。犹如盲者攀山，常不能成功，令人惊诧者即此思想。注疏中曾言“非彼境地不宜惊异”，此语意是“惊奇之事应予警戒”。谓“似有所应”，即因机缘故惊奇。谓“产生”，即赞叹法音。谓“过去未曾”，即谓“惊异”。
Tathāgatassāti aṭṭhahi kāraṇehi bhagavā tathāgato – tathā āgatoti tathāgato, tathā gatoti tathāgato, tathalakkhaṇaṃ āgatoti tathāgato, tathadhamme yāthāvato abhisambuddhoti tathāgato, tathadassitāya tathāgato, tathavāditāya tathāgato, tathākāritāya tathāgato, abhibhavanaṭṭhena tathāgato.
“如来”一词由八因缘释义：一者，从“如是来”称谓，因此为如来；二者，从“如是去”称谓，故为如来；三者，从“具如是相”称谓，为如来；四者，因于“如法法”圆成正觉，所以称如来；五者，因“如实所见”，故称如来；六者，因“如实所说”，故称如来；七者，因“如实所作”，故称如来；八者，因“其所伏众生”，故称如来。
Kathaṃ bhagavā tathā āgatoti tathāgato? Yathā sabbalokahitāya ussukkamāpannā purimakā sammāsambuddhā āgatāti. Kiṃ vuttaṃ hoti? Yena abhinīhārena te bhagavanto āgatā, tena aṭṭhaguṇasamannāgatena ayampi bhagavā āgato. Yathā ca te bhagavanto dānapāramiṃ pūretvā sīlanekkhammapaññāvīriyakhantisaccaadhiṭṭhānamettāupekkhāpāramīti imā dasa pāramiyo, dasa upapāramiyo, dasa paramatthapāramiyoti samatiṃsa pāramiyo pūretvā pañca mahāpariccāge pariccajitvā pubbayogapubbacariyadhammakkhānañātatthacariyādayo pūretvā buddhicariyāya koṭiṃ patvā āgatā, tathā ayampi bhagavā āgato. Yathā ca te bhagavanto cattāro satipaṭṭhāne…pe… ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvetvā brūhetvā āgatā, tathā ayampi bhagavā āgato. Evaṃ tathā āgatoti tathāgato.
世尊如何称为如来？如来者，正如为众生利益而极力精进的诸先觉正自觉者来至。何谓来至？谓诸世尊以纯净无瑕的殊胜德能来至；以八种功德具足而来至。诸世尊满具布施、戒律、出离、智慧、精进、忍耐、真实、坚定、慈悲、平等共十度；又具十种辅助波罗蜜；复满三十二相波罗蜜，又具五大辅助波罗蜜，圆满三十三波罗蜜。修习五大沙利子公用，舍令断除所有前业糟粕，于智慧行为中超越重重障碍而来至，世尊亦如是来至。诸世尊修习四念处，精进修持圣八正道，具足讲说远离烦恼诸法，世尊亦如是来至。诸如此类，如来即谓是如此来至。
Kathaṃ tathā gatoti tathāgato? Yathā sampatijātā te bhagavanto samehi pādehi pathaviyaṃ patiṭṭhāya uttarābhimukhā sattapadavītihārena gatā, setacchatte dhāriyamāne sabbāva disā anuvilokesuṃ, āsabhiñca vācaṃ bhāsiṃsu loke attano jeṭṭhaseṭṭhabhāvaṃ pakāsentā, tañca nesaṃ gamanaṃ tathaṃ ahosi avitathaṃ anekesaṃ visesādhigamānaṃ pubbanimittabhāvena, tathā ayampi bhagavā gato, tañcassa gamanaṃ kathaṃ ahosi avitathaṃ tesaññeva visesādhigamānaṃ pubbanimittabhāvena. Evaṃ tathā gatoti tathāgato.
如来如何谓称为如来？譬如诸世尊平等双足立于大地，面向北方，以七步行遍，遮盖树荫庇护，观察四方，口说正法，彰显其尊贵至尊之位，其行如是真实无误，具足诸多特别境界以先行相成就，世尊亦如是行、如是来至。此种行动真实正确，足以认识诸特别成就之因缘，世尊故称如来。
Yathā vā te bhagavanto nekkhammena kāmacchandaṃ pahāya gatā, abyāpādena byāpādaṃ, ālokasaññāya thinamiddhaṃ, avikkhepena uddhaccakukkuccaṃ, dhammavavatthānena vicikicchaṃ pahāya gatā, ñāṇena avijjaṃ padāletvā, pāmojjena aratiṃ vinodetvā, aṭṭhasamāpattīhi aṭṭhārasahi mahāvipassanāhi catūhi ca ariyamaggehi taṃ taṃ paṭipakkhaṃ pahāya gatā, evaṃ ayampi bhagavā gato. Evampi tathā gatoti tathāgato.
又如诸世尊断除贪欲而出家，舍弃嗔恨，离脱昏沉，断除掉举追悔，摒弃疑惑，智断无明，愉悦欢喜，修持八正定及十八殊胜大观，有四圣道具足，离苦修习，断尽一切障碍，于诸圣道中如实行持，世尊亦如是出家来至。如此行持故，故称如来。
Kathaṃ tathalakkhaṇaṃ āgatoti tathāgato? Pathavīdhātuyā kakkhaḷalakkhaṇaṃ, āpodhātuyā paggharaṇalakkhaṇaṃ, tejodhātuyā uṇhattalakkhaṇaṃ, vāyodhātuyā vitthambhanalakkhaṇaṃ, ākāsadhātuyā asamphuṭṭhalakkhaṇaṃ, rūpassa ruppanalakkhaṇaṃ, vedanāya vedayitalakkhaṇaṃ, saññāya sañjānanalakkhaṇaṃ, saṅkhārānaṃ abhisaṅkharaṇalakkhaṇaṃ, viññāṇassa vijānanalakkhaṇanti evaṃ pañcannaṃ khandhānaṃ, dvādasannaṃ āyatanānaṃ, aṭṭhārasannaṃ dhātūnaṃ, bāvīsatiyā indriyānaṃ, catunnaṃ saccānaṃ, dvādasapadikassa paccayākārassa, catunnaṃ satipaṭṭhānānaṃ, catunnaṃ sammappadhānānaṃ, catunnaṃ iddhipādānaṃ, pañcannaṃ indriyānaṃ, pañcannaṃ balānaṃ, sattannaṃ bojjhaṅgānaṃ, ariyassa aṭṭhaṅgikassa maggassa, sattannaṃ visuddhīnaṃ, amatogadhassa nibbānassāti evaṃ tassa tassa dhammassa yaṃ sabhāvasarasalakkhaṇaṃ, taṃ tathaṃ avitathaṃ anaññathaṃ lakkhaṇaṃ ñāṇagatiyā āgato avirajjhitvā patto adhigatoti tathāgato. Evaṃ tathalakkhaṇaṃ āgatoti tathāgato.
如来何以称为“具足如实相”之如来？谓地元素坚硬相，水元素湿润相，火元素炽热相，风元素运动相，空元素不显相，色界色质相，受界感受相，想界分别相，行界造作相，识界识别相，具足如是五蕴之相。十二处、十八界、二十二根、四圣谛、十二缘起、四念处、四正勤、四神足、五根、五力、十七觉支、圣八正道、十七净相以及无漏究竟涅槃之相悉具，详详察知以真实不虚、不异无他之知识得成，无染垢证得，故称如来。如此如实具足如来相而来至。
Kathaṃ tathadhamme yāthāvato abhisambuddhoti tathāgato? Tathadhammā nāma cattāri ariyasaccāni. Yathāha – ‘‘cattārimāni, bhikkhave, tathāni avitathāni anaññathāni. Katamāni cattāri? Idaṃ dukkhanti, bhikkhave, tathametaṃ avitathametaṃ anaññathameta’’nti (saṃ. ni. 5.1090) vitthāro. Tāni ca bhagavā abhisambuddho, tasmā tathānaṃ abhisambuddhattā tathāgato.
如来怎样于法得真实正觉？所谓法者即四圣谛。经言：“诸比库，此四谛真实不虚，不异无他。”何四？苦谛，集谛，灭谛，道谛。世尊因了达此四圣谛之真实无误故，得名正自觉，为如来。
Apica jarāmaraṇassa jātipaccayasambhūtasamudāgataṭṭho tatho avitatho anaññatho…pe… saṅkhārānaṃ avijjāpaccayasambhūtasamudāgataṭṭho tatho avitatho anaññatho, tathā avijjāya saṅkhārānaṃ paccayaṭṭho…pe... jātiyā jarāmaraṇassa paccayaṭṭho tatho avitatho anaññatho, taṃ sabbaṃ bhagavā abhisambuddho, tasmāpi tathānaṃ abhisambuddhattā tathāgato. Abhisambuddhattho hi ettha gatasaddoti. Evaṃ tathadhamme yāthāvato abhisambuddhoti tathāgato.
又于因缘观照生死老死，行蕴因缘及其相续无误，识蕴之知分别生灭亦真实，依无明生行，行生识，识生名色，名色生六入处，六入处生触，触生受，受生渴爱，渴爱生取，取生有，有生生死老死等，世尊深究一切因缘法真实不虚，了知无误，因此得名正自觉，如来。故称于法深究真实故得正觉，如是谓如来。
Kathaṃ tathadassitāya tathāgato? Yaṃ sadevake…pe… sadevamanussāya pajāya aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ cakkhudvāre āpāthamāgacchantaṃ rūpārammaṇaṃ nāma atthi, taṃ bhagavā sabbākārato jānāti passati. Evaṃ jānatā passatā ca tena taṃ iṭṭhāniṭṭhādivasena vā diṭṭhasutamutaviññātesu labbhamānakapadavasena vā ‘‘katamaṃ taṃ rūpaṃ rūpāyatanaṃ , yaṃ rūpaṃ catunnaṃ mahābhūtānaṃ upādāya vaṇṇanibhā sanidassanaṃ sappaṭighaṃ nīlaṃ pītaka’’ntiādinā (dha. sa. 616) nayena anekehi nāmehi terasahi vārehi dvipaññāsāya nayehi vibhajjamānaṃ tathameva hoti, vitathaṃ natthi. Esa nayo sotadvārādīsu āpāthamāgacchantesu saddādīsu. Vuttañhetaṃ bhagavatā –
如来说者，以何等因缘示现如来之体现？在所有天众、所有人类以及无数世界界中，存在着无量众生从眼门识别而触及的名为色相境界的境界，世尊通达此一切相，了知不遗漏，观察见此。以如是知见而观照，依其所好所恶等，或依据所见所闻所闻及其所知，依获得的立场，有言『何为此色，色处为何？此色是由四大之所缘，具色彩之彰显，坚固色调，靛蓝及青黄色』等多种名称，以此方法分门别类，约十三种以上名称，以五十二种方法分别，真切不虚。此方法适用观察从耳门等诸根所触之声闻等。此意已由世尊所说──
‘‘Yaṃ , bhikkhave, sadevakassa lokassa…pe… sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tamahaṃ jānāmi, tamahaṃ abbhaññāsiṃ, taṃ tathāgatassa viditaṃ, taṃ tathāgato na upaṭṭhāsī’’ti (a. ni. 4.24).
『比库！以诸天众及人众所见、所闻、所触、所知、所寻求、所探察、所思虑者，我悉知之，亦已证知，亦已了解，如来已了知，不复复生』（阿含·尼柯耶 4.24）。
Evaṃ tathadassitāya tathāgato . Tattha tathadassīatthe tathāgatoti padasambhavo veditabbo.
如来说者即由此因缘示现。所谓此之示现，如来二字之称谓由此可知。
Kathaṃ tathavāditāya tathāgato? Yaṃ rattiṃ bhagavā anuttaraṃ sammāsambodhiṃ abhisambuddho, yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyi, etthantare pañcacattālīsavassaparimāṇakālaṃ yaṃ bhagavatā bhāsitaṃ lapitaṃ suttageyyādi, sabbaṃ taṃ parisuddhaṃ paripuṇṇaṃ rāgamadādinimmathanaṃ ekasadisaṃ tathaṃ avitathaṃ. Tenāha –
如来说者以何种教说为正？世尊于一夜间洞达无上正等觉，且于一夜间于无余涅槃界尽灭。于其后，四十五年间所说之法，包含经律论诸说，一切皆纯净圆满，灭除贪等烦恼，真切正实无有诳妄。由是而言——
‘‘Yañca, cunda, rattiṃ tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyati, yaṃ etasmiṃ antare bhāsati lapati niddisati, sabbaṃ taṃ tatheva hoti, no aññathā, tasmā ‘tathāgato’ti vuccatī’’ti (dī. ni. 3.188).
『瞿昙，世尊于一夜间洞达无上正等觉，于一夜间于无余涅槃界尽灭。于此期间所说、所述、所示一切，悉皆如实从无他异，故称“如来”。』（长部·尼柯耶 3.188）。
Gadaattho ettha gatasaddo. Evaṃ tathavāditāya tathāgato.
此处“如来”一词即其所依之意。由此正说故谓为如来。
Apica āgadanaṃ āgado, vacananti attho. Tatho avitatho aviparīto āgado assāti dakārassa takāraṃ katvā tathāgatoti evamettha padasiddhi veditabbā.
再者，『āgada』者，来言、言说之义也。『如来』之名，谓彼之言说真实、不虚、不颠倒，以『d』转为『t』，作『tathāgata』，此处词之成立当如是知。
Kathaṃ tathākāritāya tathāgato? Bhagavato hi vācāya kāyo anulometi, kāyassapi vācā, tasmā yathāvādī tathākārī, yathākārī tathāvādī ca hoti. Evaṃbhūtassa cassa yathāvācā, kāyopi tathā gato pavattoti attho. Yathā ca kāyo, vācāpi tathā gatā pavattāti tathāgato. Tenāha –
“如来”何以谓“如所作所为”？实由世尊言语契合身躯，身躯亦契合言语。故实如所说即其所为，实如所为即其所说。由此成就者者，身躯如其言语，亦言语如其身躯，此即“如来”之义。故云：
‘‘Yathāvādī , bhikkhave, tathāgato tathākārī, yathākārī tathāvādī. Iti yathāvādī tathākārī, yathākārī tathāvādī. Tasmā ‘tathāgato’ti vuccatī’’ti (a. ni. 4.23).
『比库，如来说实如其言，为作亦如其说，作亦实如其语。如此相应，故号“如来”』（增支部4.23）。
Evaṃ tathākāritāya tathāgato.
如是，因其所行为实，如来得名。
Kathaṃ abhibhavanaṭṭhena tathāgato? Yasmā upari bhavaggaṃ heṭṭhā avīciṃ pariyantaṃ karitvā tiriyaṃ aparimāṇāsu lokadhātūsu sabbasatte abhibhavati sīlenapi samādhināpi paññāyapi vimuttiyāpi vimuttiñāṇadassanenapi , na tassa tulā vā pamāṇaṃ vā atthi, atha kho atulo appameyyo anuttaro devadevo sakkānaṃ atisakko, brahmānaṃ atibrahmā sabbasattuttamo, tasmā tathāgato. Tenāha –
如来何以称“世间所不能及”？盖因其上至佛果，下至无明狱，横跨无边三界诸世界，所有众生悉被其摄持；且以戒、定、慧、解脱及解脱知识之境界无可比量，无有尺度。是故，如来为无可匹敌、无可量度、无上无比之诸天帝王、梵天诸尊、世间诸最为尊长者，故号如来。故言：
‘‘Sadevake, bhikkhave, loke…pe… sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthudaso vasavatti, tasmā ‘tathāgato’ti vuccatī’’ti (a. ni. 4.23).
『比库！诸天，诸人界……诸天及人间，诸如来有无有掌控，无掌控，异于他人肃清自在，故号“如来”』（增支部4.23）
Tatrāyaṃ padasiddhi – agado viya agado, desanāvilāso ceva puññussayo ca. Tena so mahānubhāvo bhisakko viya dibbāgadena sappe sabbaparappavādino sadevakañca lokaṃ abhibhavati. Iti sabbalokābhibhavane tatho avitatho aviparīto yathāvuttova agado etassāti dakārassa takāraṃ katvā tathāgatoti veditabbo. Evaṃ abhibhavanaṭṭhena tathāgato.
在此『言语成就』，犹如药物，既是良药又是疗治，亦是说法之乐趣及善果的积聚。由此，这位大德如同医师，凭借神通自在，能制伏众天及一切诸众生，统摄世间。故此，关于统摄众世，无不真确无误，正如所说，此功德当归于达迦罗那（dakāra），由此称其为如来。借此统摄之地位，如来得以成立。
Apica tathāya gatoti tathāgato, tathaṃ gatoti tathāgato. Tattha sakalalokaṃ tīraṇapariññāya tathāya gato avagatoti tathāgato. Lokasamudayaṃ pahānapariññāya tathāya gato atītoti tathāgato. Lokanirodhaṃ sacchikiriyāya tathāya gato adhigatoti tathāgato. Lokanirodhagāminiṃ paṭipadaṃ tathaṃ gato paṭipannoti tathāgato. Vuttañhetaṃ bhagavatā –
又如是说“到了此处”的称谓为如来，“如此去”的称谓亦为如来。由此，因通达遍及一切世间而到达此处者，即为如来；因了知世间之集而过此者，即为如来；因真证灭世而达到者，即为如来；因修习通向灭世之道而实践者，亦是如来。世尊如是宣说——
‘‘Loko, bhikkhave, tathāgatena abhisambuddho, lokasmā tathāgato visaṃyutto. Lokasamudayo, bhikkhave, tathāgatena abhisambuddho, lokasamudayo tathāgatassa pahīno, lokanirodho, bhikkhave, tathāgatena abhisambuddho, lokanirodho tathāgatassa sacchikato. Lokanirodhagāminī paṭipadā , bhikkhave, tathāgatena abhisambuddhā , lokanirodhagāminī paṭipadā tathāgatassa bhāvitā. Yaṃ, bhikkhave , sadevakassa lokassa…pe… sabbaṃ taṃ tathāgatena abhisambuddhaṃ. Tasmā ‘tathāgato’ti vuccatī’’ti (a. ni. 4.23).
『诸比库，世尊乃如来中觉者，世尊从世间解脱。诸比库，世尊已证世间之集，世间之集尽已由世尊舍离。诸比库，世尊真证了悟灭世，灭世亦由世尊证得。诸比库，世尊修习通向灭世之道，灭世之道由世尊发扬。诸比库，天人诸众以及世间一切法，皆由世尊证得圆满。是故称之为“如来”。』（增支部4.23）
Aparehipi aṭṭhahi kāraṇehi bhagavā tathāgato – tathāya āgatoti tathāgato, tathāya gatoti tathāgato, tathāni āgatoti tathāgato, tathā gatoti tathāgato, tathāvidhoti tathāgato, tathā pavattitoti tathāgato, tathehi agatoti tathāgato, tathā gatabhāvena tathāgato.
此外，世尊还以八种因缘称为如来：来到此处即为如来，从此而去即为如来，多次来往即为如来，如是去来即为如来，如是之法即为如来，法为流转即为如来，以诸法所未至即为如来，以如是去来之相即为如来。
Kathaṃ tathāya āgatoti tathāgato? Yā sā bhagavatā sumedhabhūtena dīpaṅkaradasabalassa pādamūle –
如何称为“来到此处”的如来？此称谓乃因世尊净名为苏摩地，曾在燃灯神王（Dīpaṅkara）足下——
‘‘Manussattaṃ liṅgasampatti, hetu satthāradassanaṃ,
『人世为标志之成就者，乃因师表之显现者，...』
Pabbajjā guṇasampatti, adhikāro ca chandatā;
出家具足诸善法，具足出家资格，且有兴趣和愿望；
Aṭṭhadhammasamodhānā, abhinīhāro samijjhatī’’ti. (bu. vaṃ. 2.59) –
熟知八法之义，具足端庄的行为表现，谓之是也。（《布』·《梵》卷二·五十九页）——
Evaṃ vuttaṃ aṭṭhaṅgasamannāgataṃ abhinīhāraṃ sampādentena ‘‘ahaṃ sadevakaṃ lokaṃ tiṇṇo tāressāmi, mutto mocessāmi, danto damessāmi, santo samessāmi, assattho assāsessāmi, parinibbuto parinibbāpessāmi, buddho bodhessāmī’’ti mahāpaṭiññā pavattitā. Vuttañhetaṃ –
如此，具足八法、具端庄之行为者，自言：『我将超越此间世界，渡过世间，解脱自由，能摄受自身，能制伏自身，能安住清净，能解脱永远，能证得涅槃，终当成佛』——此乃大智久远流传。论及此：
‘‘Kiṃ me ekena tiṇṇena, purisena thāmadassinā;
『单凭一法，我以何因缘得渡，何人助我及助我得安住？
Sabbaññutaṃ pāpuṇitvā, santāressaṃ sadevakaṃ.
于此法我获悉一切，然我应安住于彼清净世界。
‘‘Iminā me adhikārena, katena purisuttame;
凭此资格，为至上人所成就；
Sabbaññutaṃ pāpuṇitvā, tāremi janataṃ bahuṃ.
圆满洞达一切后，度脱多数大众。
‘‘Saṃsārasotaṃ chinditvā, viddhaṃsetvā tayo bhave;
断绝轮回流，刺破三界缠；
Dhammanāvaṃ samāruyha, santāressaṃ sadevakaṃ.
以法为舟，渡彼安乐岸，成为圣道仆。
‘‘Kiṃ me aññātavesena, dhammaṃ sacchikatenidha;
我凭何种亲近缘，得此真实法于此地？
Sabbaññutaṃ pāpuṇitvā, buddho hessaṃ sadevake’’ti. (bu. vaṃ. 2.55-58);
圆满洞达一切后，佛当是我此同仆。」（《佛遗教经·卷二》第55-58偈）
Taṃ panetaṃ mahāpaṭiññaṃ sakalassāpi buddhakaradhammasamudāyassa pavicaya paccavekkhaṇasamādānānaṃ kāraṇabhūtaṃ avisaṃvādetvā lokanāyako yasmā mahākappānaṃ satasahassādhikāni cattāri asaṅkhyeyyāni sakkaccaṃ nirantaraṃ niravasesato dānapāramiādayo samatiṃsapāramiyo pūretvā, aṅgapariccāgādayo pañca mahāpariccāge pariccajitvā, saccādhiṭṭhānādīni cattāri adhiṭṭhānāni paribrūhetvā, puññañāṇasambhāre sambharitvā, pubbayogapubbacariyadhammakkhānañātatthacariyādayo ukkaṃsāpetvā, buddhicariyaṃ paramakoṭiṃ pāpetvā, anuttaraṃ sammāsambodhiṃ abhisambujjhi, tasmā tasseva sā mahāpaṭiññā tathā avitathā anaññathā, na tassa vālaggamattampi vitathaṃ atthi. Tathā hi dīpaṅkaradasabalo koṇḍañño maṅgalo…pe… kassapo bhagavāti ime catuvīsati sammāsambuddhā paṭipāṭiyā uppannā ‘‘buddho bhavissatī’’ti byākariṃsu. Evaṃ catuvīsatiyā buddhānaṃ santike laddhabyākaraṇo ye te katābhinīhārehi bodhisattehi laddhabbā ānisaṃsā, te labhitvāva āgatoti tāya yathāvuttāya mahāpaṭiññāya tathāya abhisambuddhabhāvaṃ āgato adhigatoti tathāgato. Evaṃ tathāya āgatoti tathāgato.
此则大智慧，乃诸佛行法之因缘，其因缘别无他者，乃因审视、思惟诸佛所成之法和谛，时久劫数百千、无量无边，悉恪守布施波罗蜜等圆满波罗蜜，舍弃五取随品中之重大执著，自持四坚固真念，积聚善慧知见，断除生前习惯等妄行，成就最高佛道，证得无上正等觉。故此大智慧不谬，不异，无有差错。确如迪潘卡大力者、空多年大福德者等，以及迦萨婆诸世尊，二十四尊正觉佛依此相续降世，预言“将当成佛”。由此二十四佛随顺所作诸预言，即得教导诸觉行者必得大果之因缘，达成成佛之路。由是称为如来，即真正成就者。诸事皆如是，如来真实现身而来。
Kathaṃ tathāya gatoti tathāgato? Yāya mahākaruṇāya lokanātho mahādukkhasambādhappaṭipannaṃ sattanikāyaṃ disvā ‘‘tassa natthañño koci paṭissaraṇaṃ, ahameva namito saṃsāradukkhato mutto mocessāmī’’ti samussāhitamānaso mahābhinīhāramakāsi. Katvā ca yathāpaṇidhānaṃ sakalalokahitasampādanāya ussukkamāpanno attano kāyajīvitanirapekkho paresaṃ sotapathāgamanamattenapi cittutrāsasamuppādikā atidukkarā dukkaracariyā samācaranto yathā mahābodhiyā paṭipatti hānabhāgiyā saṃkilesabhāgiyā ṭhitibhāgiyā vā na hoti, atha kho uttaruttari visesabhāgiyāva hoti, tathā paṭipajjamāno anupubbena niravasese bodhisambhāre sampādetvā abhisambodhiṃ pāpuṇi. Tato parañca tāyeva mahākaruṇāya sañcoditamānaso pavivekaratiṃ paramañca santaṃ vimokkhasukhaṃ pahāya bālajanabahule loke tehi samuppāditaṃ sammānāvamānavippakāraṃ agaṇetvā vineyyajanassa vinayanena niravasesaṃ buddhakiccaṃ niṭṭhapesi. Tattha yo bhagavato sattesu mahākaruṇāya samokkamanākāro, so parato āvibhavissati. Yathā ca buddhabhūtassa lokanāthassa sattesu mahākaruṇā, evaṃ bodhisattabhūtassapi mahābhinīhārakālādīsūti sabbattha sabbadā ca ekasadisatāya tathā avitathā anaññathā, tasmā tīsupi avatthāsu sabbasattesu samānarasāya tathāya mahākaruṇāya sakalalokahitāya gato paṭipannoti tathāgato. Evaṃ tathāya gatoti tathāgato.
何以谓如来已至？因其以广大慈悲，视诸众生为所极苦所缠绕之存在，乃至心念起发强烈热切，发愿称言『除彼无他依止，我欲救度此饶苦轮回之众生』。由此宏愿，为成全普遍利乐，舍弃自身生命，无所顾忌，虽为他人正入圣道所恐怖之难行苦行，任劳任怨不稍退缩，虽不致堕入愚痴无学之境，但亦未得清净无染之果位，然则渐次成特异分，非堕染污分，或非常住分，而乃日益成盛，如是修行渐次不间断，周备成就菩提资粮，最终证得正觉。自彼以后，以大慈悲心为激励，自舍独处无碍之趣，离弃至于极乐之安宁，摈弃凡夫多有之侮慢恶行，护持诸净律仪，圆满毕竟佛恩事奉。彼称佛者，于众生中之广大慈悲庄严之现象，必当随彼出现。而如彼为世界之主得菩提者，亦于菩萨修道自发慈悲之行为，始终不异不他，始终如一，由此於三界诸有众生，以平等悲心，为诸众生利益修行故，名为如来。是故，如来者，诚如其名也。
Kathaṃ tathāni āgatoti tathāgato? Tathāni nāma cattāri ariyamaggañāṇāni. Tāni hi idaṃ dukkhaṃ, ayaṃ dukkhasamudayo, ayaṃ dukkhanirodho, ayaṃ dukkhanirodhagāminī paṭipadāti evaṃ sabbañeyyadhammasaṅgāhakānaṃ pavattinivattitadubhayahetubhūtānaṃ catunnaṃ ariyasaccānaṃ dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho, samudayassa āyūhanaṭṭho nidānaṭṭho saṃyogaṭṭho palibodhaṭṭho, nirodhassa nissaraṇaṭṭho vivekaṭṭho asaṅkhataṭṭho amataṭṭho, maggassa niyyānaṭṭho hetvaṭṭho dassanaṭṭho ādhipateyyaṭṭhotiādīnaṃ tabbibhāgānañca yathābhūtasabhāvāvabodhavibandhakassa saṃkilesapakkhassa samucchindanena paṭiladdhāya tattha asammohābhisamayasaṅkhātāya aviparītākārappavattiyā dhammānaṃ sabhāvasarasalakkhaṇassa avisaṃvādanato tathāni avitathāni anaññathāni, tāni bhagavā anaññaneyyo sayameva āgato adhigato, tasmā tathāni āgatoti tathāgato.
何以谓如来已来？所谓已来，乃是四圣道之智慧。此四者，即是苦谛、集谛、灭谛与道谛。此为一切法之总摄，因彼缘缘起之双重因缘运转，其中苦为苦恼、苦聚、忧伤与变化等诸苦之现象；集为延长、因缘、结合及生灭；灭为解脱、超越、无为及无死；道为行进、因缘及证得之诸相。此四法，依真实本性显著分明，断除染污，故称为如实不失真理，永不异他。彼世尊以无上智慧，亲自现证于己，是故谓之如来已来。
Yathā ca maggañāṇāni, evaṃ bhagavato tīsu kālesu appaṭihatañāṇāni catupaṭisambhidāñāṇāni catuvesārajjañāṇāni pañcagatiparicchedañāṇāni chaasādhāraṇañāṇāni sattabojjhaṅgavibhāvanañāṇāni aṭṭhamaggaṅgavibhāvanañāṇāni navānupubbavihārasamāpattiñāṇāni dasabalañāṇāni ca tathabhāve veditabbāni.
正如四道之智慧，世尊于三期之中，所证无上无碍之四种通达智慧、四无量心、五别解断、六普遍根本知、七觉支分别智慧、八正道支分解智慧、九连环进止定之智慧，及十种力量等，诸善法实相，悉当体认。
Tatrāyaṃ vibhāvanā – yañhi kiñci aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ hīnādibhedabhinnāsu atītāsu khandhāyatanadhātūsu sabhāvakiccādi avatthāvisesādi khandhappaṭibaddhanāmagottādi ca jānitabbaṃ. Anindriyabaddhesu ca atisukhumatirohitavidūradesesupi rūpadhammesu yo taṃtaṃpaccayavisesehi saddhiṃ paccayuppannānaṃ vaṇṇasaṇṭhānagandharasaphassādiviseso, tattha sabbattheva hatthatale ṭhapitaāmalake viya paccakkhato appaṭihataṃ bhagavato ñāṇaṃ pavattati, tathā anāgatāsu paccuppannāsu cāti imāni tīsu kālesu appaṭihatañāṇāni nāma. Yathāha –
其解分别如下：依止于无数量世界无量众生，自有上下区别，昔后五蕴六处世界诸名相、类别及众生之根本门类，应当生起明察断知。于无根缚境极微妙处及高远遥远处诸色法色性根缘结合之细微差别，犹如置茄树于手掌，世尊之智慧即能通达。于未来现起之境亦当不误，谓之三期无碍智。正如曰，‘于佛过去期无碍智慧，于未来期无碍智慧，于当前期无碍智慧’（《大本毗曇》第三章第五节）云。
‘‘Atītaṃse buddhassa bhagavato appaṭihataṃ ñāṇaṃ, anāgataṃse buddhassa bhagavato appaṭihataṃ ñāṇaṃ, paccuppannaṃse buddhassa bhagavato appaṭihataṃ ñāṇa’’nti (paṭi. ma. 3.5).
所谓“过去世尊世尊无碍智慧，未来世尊世尊无碍智慧，当前世尊世尊无碍智慧”。
Tāni panetāni tattha tattha dhammānaṃ sabhāvasarasalakkhaṇassa avisaṃvādanato tathāni avitathāni anaññathāni, tāni bhagavā sayambhūñāṇena adhigañchīti. Evampi tathāni āgatoti tathāgato.
以上诸智慧，皆依诸法本质之特性，故不生错乱、诡异异途。彼世尊以自觉智慧获得亲证。由此如是谓世尊已来。
Tathā atthappaṭisambhidā dhammappaṭisambhidā niruttippaṭisambhidā paṭibhānappaṭisambhidāti catasso paṭisambhidā. Tattha atthappabhedassa sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ atthappabhedagataṃ ñāṇaṃ atthappaṭisambhidā. Dhammappabhedassa sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ dhammappabhedagataṃ ñāṇaṃ dhammappaṭisambhidā. Niruttippabhedassa sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ niruttābhilāpe pabhedagataṃ ñāṇaṃ niruttippaṭisambhidā. Paṭibhānappabhedassa sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ paṭibhānappabhedagataṃ ñāṇaṃ paṭibhānappaṭisambhidā. Vuttañhetaṃ –
如是，所谓四种分别智，即分别义智、分别法智、分别说智和分别辩才智。于此，义之分别智是对义蕴所依的特征、分类、说明与展开的认识与了解。法之分别智是对法蕴所依的特征、分类、说明与展开的认识与了解。说之分别智是对语言表达的特征、分类、说明与展开的认识与了解。辩才之分别智是对辩才蕴所依的特征、分类、说明与展开的认识与了解。据经文所说：
‘‘Atthe ñāṇaṃ atthappaṭisambhidā, dhamme ñāṇaṃ dhammappaṭisambhidā, tatra dhammaniruttābhilāpe ñāṇaṃ niruttippaṭisambhidā, ñāṇesu ñāṇaṃ paṭibhānappaṭisambhidā’’ti (vibha. 718-721).
“于义中有智慧者，谓之义分别智；于法中有智慧者，谓之法分别智；于语言表达意指中有智慧者，谓之说分别智；于智慧中有智慧者，谓之辩才分别智。”（注疏718-721）
Ettha ca hetuanusārena araṇīyato adhigantabbato ca saṅkhepato hetuphalaṃ attho nāma. Pabhedato pana yaṃ kiñci paccayuppannaṃ, nibbānaṃ , bhāsitattho, vipāko, kiriyāti ime pañca dhammā attho. Taṃ atthaṃ paccavekkhantassa tasmiṃ atthe pabhedagataṃ ñāṇaṃ atthappaṭisambhidā. Dhammoti saṅkhepato paccayo. So hi yasmā taṃ taṃ atthaṃ vidahati pavatteti ceva pāpeti ca, tasmā dhammoti vuccati, pabhedato pana yo koci phalanibbattanako hetu ariyamaggo bhāsitaṃ kusalaṃ akusalanti ime pañca dhammā dhammo, taṃ dhammaṃ paccavekkhantassa tasmiṃ dhamme pabhedagataṃ ñāṇaṃ dhammappaṭisambhidā. Vuttampi cetaṃ –
这里依因缘理说，简略讲说获得原因者，谓之“果”。而一切条件所生诸法，即涅槃，所谈之旨意，业报，作用等，共五法谓之“义”。对于观察此义中区别的智慧，称为“义分别智”。“法”即简略言之为缘。因缘之因果相续是发明、转移、服化之所以，因此称为“法”；关于分别其中因果之原则的智慧，称为“法分别智”。经文中亦有说明：
‘‘Dukkhe ñāṇaṃ atthappaṭisambhidā, dukkhasamudaye ñāṇaṃ dhammappaṭisambhidā, dukkhanirodhe ñāṇaṃ atthappaṭisambhidā, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ dhammappaṭisambhidā’’ti (vibha. 719).
“苦中智慧者为义分别智；苦集中智慧者为法分别智；苦灭中智慧者为义分别智；行向苦灭之道中智慧者为法分别智。”（注疏719）
Atha vā hetumhi ñāṇaṃ dhammappaṭisambhidā, hetuphale ñāṇaṃ atthappaṭisambhidā. Ye dhammā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā, imesu dhammesu ñāṇaṃ atthappaṭisambhidā. Yamhā dhammā te dhammā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā, tesu dhammesu ñāṇaṃ dhammappaṭisambhidā. Jarāmaraṇe ñāṇaṃ atthappaṭisambhidā, jarāmaraṇasamudaye ñāṇaṃ dhammappaṭisambhidā. Jarāmaraṇanirodhe ñāṇaṃ atthappaṭisambhidā, jarāmaraṇanirodhagāminiyā paṭipadāya ñāṇaṃ dhammappaṭisambhidā. Jātiyā, bhave, upādāne, taṇhāya, vedanāya, phasse, saḷāyatane, nāmarūpe, viññāṇe, saṅkhāresu ñāṇaṃ atthappaṭisambhidā, saṅkhārasamudaye ñāṇaṃ dhammappaṭisambhidā. Saṅkhāranirodhe ñāṇaṃ atthappaṭisambhidā, saṅkhāranirodhagāminiyā paṭipadāya ñāṇaṃ dhammappaṭisambhidā.
又因缘中智慧者为法分别智；因果中智慧者为义分别智。诸法所生、成、现存、变迁与灭尽，在此诸法中的智慧为义分别智；于那些诸法之中，分别智慧为法分别智。老死中智慧为义分别智；老死集起中智慧为法分别智；老死灭尽中智慧为义分别智；于行向老死灭尽之道中智慧为法分别智。于生、存、有取、渴爱、受、触、六处、名色、识、行中智慧为义分别智；于行集起中智慧为法分别智；于行灭中智慧为义分别智；于行灭道中智慧为法分别智。
‘‘Idha bhikkhu dhammaṃ jānāti suttaṃ geyyaṃ…pe… vedallaṃ, ayaṃ vuccati dhammappaṭisambhidā. So tassa tasseva bhāsitassa atthaṃ jānāti ‘ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa attho’ti, ayaṃ vuccati atthappaṭisambhidā.
“若比库知晓经典、诗歌及详细法义，此谓法分别智。比库对于此各自所说义理了然，即知‘这是他说的义理，这是他说的义理’，此谓义分别智。”
‘‘Katame dhammā kusalā? Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti somanassasahagataṃ ñāṇasampayuttaṃ rūpārammaṇaṃ vā…pe… dhammārammaṇaṃ vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye phasso hoti…pe… avikkhepo hoti…pe… ime dhammā kusalā. Imesu dhammesu ñāṇaṃ dhammappaṭisambhidā, tesaṃ vipāke ñāṇaṃ atthappaṭisambhidā’’tiādi (vibha. 724-725) vitthāro.
「何者为善法？乃是于彼时，当欲念境内心生善念，随喜悦携于，具足智慧相应者；或色境，或法境，所触之境，触时不散乱，诸此法即为善法。于彼法中智慧分别此法，依其现前之果报，智慧分辨其义。」等说（见文献第724-725页）详解。
Yā panetasmiṃ atthe ca dhamme ca sabhāvanirutti abyabhicāravohāro abhilāpo, tasmiṃ sabhāvaniruttābhilāpe māgadhikāya sabbasattānaṃ mūlabhāsāya ‘‘ayaṃ sabhāvanirutti, ayaṃ asabhāvaniruttī’’ti pabhedagataṃ ñāṇaṃ niruttippaṭisambhidā. Yathāvuttesu tesu ñāṇesu gocarakiccato vitthārato pavattaṃ sabbampi taṃ ñāṇaṃ ārammaṇaṃ katvā paccavekkhantassa tasmiṃ ñāṇe pabhedagataṃ ñāṇaṃ paṭibhānappaṭisambhidā. Iti imāni cattāri paṭisambhidāñāṇāni sayameva bhagavatā adhigatāni atthadhammādike tasmiṃ tasmiṃ attano visaye avisaṃvādanavasena aviparītākārappavattiyā tathāni avitathāni anaññathāni. Evampi bhagavā tathāni āgatoti tathāgato.
在此义中，诸法中言辞调护、常坚不乱，言辞之调护（sabhāvanirutti）具工巧，与杂乱多言区分，此即谓语言分别之智慧。由此等智慧出入其所缘境界，了达通达，称为慧解语言分别（nirutti-paṭisambhidā）。如是等智慧，乃以所缘为境而明细深入，见复观照悉此智慧，其间分明智慧称为妙现智慧（paṭibhāna-paṭisambhidā）。是四种分别智慧，世尊自所得，于义法中各自专注，无妄不倒、无反逆变，非假非他，独具无二。世尊如是而至。
Tathā yaṃkiñci ñeyyaṃ nāma, sabbaṃ taṃ bhagavatā sabbākārena ñātaṃ diṭṭhaṃ adhigataṃ abhisambuddhaṃ. Tathā hissa abhiññeyyā dhammā abhiññeyyato buddhā, pariññeyyā dhammā pariññeyyato, pahātabbā dhammā pahātabbato, sacchikātabbā dhammā sacchikātabbato, bhāvetabbā dhammā bhāvetabbato, yato naṃ koci samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā ‘‘ime nāma te dhammā anabhisambuddhā’’ti saha dhammena anuyuñjituṃ samattho natthi.
如来所应知者，一切皆由如来到向、亲证、圆满、现见，无一遗漏。其所应证诸法，经佛如来证知，已能真实洞悉、证觉、舍弃、实现、修习。凡外道人士、婆罗门、天神、魔王、梵天等皆不能通达此类已证法。
Yaṃkiñci pahātabbaṃ nāma, sabbaṃ taṃ bhagavato anavasesato bodhimūleyeva pahīnaṃ anuppattidhammaṃ , na tassa pahānāya uttari karaṇīyaṃ atthi. Tathā hissa lobhadosamohaviparītamanasikāraahirikānottappathinamiddhakodhūpanāha- makkhapalāsaissāmacchariyamāyāsāṭheyyathambhasārambhamānātimānamadappamādatividhā- kusalamūladuccaritavisamaviparītasaññā- malavitakkapapañcaesanātaṇhācatubbidhavipariyesaāsavagantha- oghayogāgatitaṇhupādānapañcābhinandananīvaraṇacetokhilacetasovinibandha- chavivādamūlasattānusayaaṭṭhamicchattanavaāghātavatthutaṇhā- mūlakadasaakusalakammapathaekavīsati anesanadvāsaṭṭhidiṭṭhigataaṭṭhasatataṇhāvicaritādippabhedaṃ diyaḍḍhakilesasahassaṃ saha vāsanāya pahīnaṃ samucchinnaṃ samūhataṃ, yato naṃ koci samaṇo vā…pe… brahmā vā ‘‘ime nāma te kilesā appahīnā’’ti saha dhammena anuyuñjituṃ samattho natthi.
所谓当舍弃者，世尊于觉悟根本已彻断，并无须更舍弃之法。譬如贪欲、嗔恨、愚痴、不正思惟、无羞无惭、无怖畏、沉睡懈怠、猜疑、杂念、散乱、妄想等恶根，及恶见、煞习、渴爱等五逆缠缚，种种恶行根本及恶行道路不善计数，种种无明熏习纠缠，皆已断除，非同他法可并修习者。
Ye cime bhagavatā kammavipākakilesūpavādaāṇāvītikkamappabhedā antarāyikā vuttā, alameva te paṭisevato ekantena antarāyāya. Yato naṃ koci samaṇo vā…pe… brahmā vā ‘‘nālaṃ te paṭisevato antarāyāyā’’ti saha dhammena anuyuñjituṃ samattho natthi.
如来所说之业报、烦恼、禁断、流转、败坏等相杂乱分支，实为断除障碍之法。若专修此法，彼障碍当理应断绝。凡外道人、婆罗门、天神、魔王、梵天等不能于此理证断除障碍。
Yo ca bhagavatā niravasesavaṭṭadukkhanissaraṇāya sīlasamādhipaññāya saṅgaho sattakoṭṭhāsiko sattatiṃsappabhedo ariyamaggapubbaṅgamo anuttaro niyyāniko dhammo desito, so ekanteneva niyyāti, paṭipannassa vaṭṭadukkhato mokkhāya hoti, yato naṃ koci samaṇo vā…pe… brahmā vā ‘‘niyyāniko dhammoti tayā desito na niyyātī’’ti saha dhammena anuyuñjituṃ samattho natthīti. Vuttañhetaṃ – ‘‘sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā’’ti (ma. ni. 1.150) vitthāro. Evametāni attano ñāṇappahānadesanāvisesānaṃ avitathabhāvāvabodhanato aviparītākārappavattitāni bhagavato catuvesārajjañāṇāni tathāni avitathāni anaññathāni. Evampi bhagavā tathāni āgatoti tathāgato.
世尊所宣说者，为断灭轮回生死之苦，依戒定慧而成就、集合千万行相，前行八正道为首，示现无上涅槃之法。唯有真佛所说此法永久无二，专实行之可达解脱涅槃。外道婆罗门等皆不能证悟此涅槃法门。经中已明此语句——「诸贤正觉者所知此法，即非外道所能至」，此中义理详见（大毗尼藏论卷一第150页）。斯四种分别智慧因世尊断惑说法，独具真实无异，非同他解。世尊如是而至。
Tathā nirayagati, tiracchānagati, petagati, manussagati, devagatīti pañca gatiyo, tāsu sañjīvādayo aṭṭha mahānirayā, kukkuḷādayo soḷasa ussadanirayā, lokantarikanirayoti sabbepime ekantadukkhatāya nirassādaṭṭhena nirayā, yathākammunā gantabbato gati cāti nirayagati, tibbandhakārasītanarakāpi etesveva antogadhā. Kimikīṭasarīsapapakkhisoṇasiṅgālādayo tiriyaṃ añchitabhāvena tiracchānā, te eva gatīti tiracchānagati. Khuppipāsitattā paradattūpajīvinijjhāmataṇhikādayo dukkhabahulatāya pākaṭasukhato itā vigatāti petā, te eva gatīti petagati, kālakañcikādiasurāpi etesvevantogadhā. Parittadīpavāsīhi saddhiṃ jambudīpādicatumahādīpavāsino manaso ussannatāya manussā, te eva gatīti manussagati. Cātumahārājikato paṭṭhāya yāva nevasaññānāsaññāyatanūpagāti ime chabbīsati devanikāyā dibbanti attano iddhānubhāvena kīḷanti jotanti cāti devā, te eva gatīti devagati.
所谓地狱趣、畜生趣、饿鬼趣、人趣、天趣，合共五趣。在这些趣中，生死往复者有，八大地狱、生生犹复地狱；有八角地狱、搔痒地狱、十六灭地狱、及世间中间地狱。这些众生都是由纯粹苦难而生，内心无有欢喜，因此谓之地狱趣。地狱趣乃由业力所致，必将赴往。阻挡令心痛苦的恶地狱即属于此道。诸如蚂蚁、虫、蛇、蝎、臭蚁、小虫等，因为被形状局促而生，即称为畜生趣。嗜极饥渴，且因过去所施予的微弱食生得以营生，但苦多乐少，所以称为饿鬼趣。此中包括有黑暗鬼众及阿修罗等，皆属于此种地狱之类。居住于狭小灯火之处，与须弥山狭界四大洲众生众居想伴，且心有躁动者谓之人趣。自四大王天卫护者所持及至没有分别无识处止者，合共二十六天，这些神祇依持自身神通变化，有嬉戏光明等状态，即谓天趣。
Tā panetā gatiyo yasmā taṃtaṃkammanibbatto upapattibhavaviseso, tasmā atthato vipākakkhandhā kaṭattā ca rūpaṃ. Tattha ‘‘ayaṃ nāma gati iminā nāma kammunā jāyati, tassa ca kammassa paccayavisesehi evaṃ vibhāgabhinnattā visuṃ ete sattanikāyā evaṃ vibhāgabhinnā’’ti yathāsakaṃ hetuphalavibhāgaparicchindanavasena ṭhānaso hetuso bhagavato ñāṇaṃ pavattati. Tenāha bhagavā –
以上五趣皆因业力有所感而生，具有生起特别之处，此故又名。由此可见，报应聚合、形体变化之分段明确。其义如同因果分明，通过演绎性质说明，世尊由此发起智慧认知。世尊说：“沙利子，五趣即是地狱、畜生界、饿鬼界、人界和天界。我自知地狱趣者，了知地狱之道、行道及行为，因为修行者于身坏命终时，即堕落恶趣痛苦之境，生地狱中，我皆知晓。”
‘‘Pañca kho imā, sāriputta, gatiyo. Katamā pañca? Nirayo, tiracchānayoni, pettivisayo, manussā, devā. Nirayañcāhaṃ, sāriputta, pajānāmi nirayagāmiñca maggaṃ nirayagāminiñca paṭipadaṃ, yathā paṭipanno ca kāyassa bhedā parammaraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, tañca pajānāmī’’tiādi (ma. ni. 1.153).
在上述五趣之中，世尊的智慧依它们的各个境界而分别展开，流转不反转，不虚假，不杂乱无章。由是世尊如此而临至，因此得名“如来”。
Tāni panetāni bhagavato ñāṇāni tasmiṃ tasmiṃ visaye aviparītākārappavattiyā avisaṃvādanato tathāni avitathāni anaññathāni. Evampi bhagavā tathāni āgatoti tathāgato.
正因如是，世尊凭借智慧，洞察众生因信仰等受生死之累、犯重罪及重大恶行等种种特别属性，得知他们感受内在感官的活动由小至大，依序演进并圆满完善，故称世尊所成“超越欲根的智慧”。经中云：“信实之人则罪刑少，怀疑不信之人则罪刑重。”即此意。
Tathā yaṃ sattānaṃ saddhādiyogavikalāvikalabhāvāvabodhanena apparajakkhamahārajakkhatādivisesavibhāvanaṃ paññāsāya ākārehi pavattaṃ bhagavato indriyaparopariyattañāṇaṃ. Vuttañhetaṃ – ‘‘saddho puggalo apparajakkho, assaddho puggalo mahārajakkho’’ti (paṭi. ma. 1.111) vitthāro.
所谓“此人罪刑少，此人执持常见，此人执持断灭见，此人安住正次第修行，此人现观真理者，此人贪欲心强者，非出离者，此人出离者，非贪欲等；此人贪欲过重，不忧不恼；此人恼怒甚重，无贪欲等；此人善业聚集多，无遮灭业，善业较多；此人恶业聚集多，无遮灭业，恶业较多；此人无遮灭业多，无遮灭业及善业均少；此人身体清净高尚，言语清净，心思清净者，此人为下劣（心智），此人为上等（心智）；此人因业障缠缚，此人因烦恼障缠缚，此人因果报障缠缚，此人无业障烦恼障及果报障缠缚。”如此种种基于众生根本烦恼、习气之现象真相，世尊极明了而得智慧。为表此义，经典中言：
Yañca ‘‘ayaṃ puggalo apparajakkho, ayaṃ sassatadiṭṭhiko, ayaṃ ucchedadiṭṭhiko, ayaṃ anulomikāyaṃ khantiyaṃ ṭhito, ayaṃ yathābhūtañāṇe ṭhito, ayaṃ kāmāsayo, na nekkhammādiāsayo, ayaṃ nekkhammāsayo, na kāmādiāsayo’’tiādinā ‘‘imassa kāmarāgo ativiya thāmagato, na paṭighādiko, imassa paṭigho ativiya thāmagato, na kāmarāgādiko’’tiādinā ‘‘imassa puññābhisaṅkhāro adhiko, na apuññābhisaṅkhāro na āneñjābhisaṅkhāro, imassa apuññābhisaṅkhāro adhiko, na puññābhisaṅkhāro na āneñjābhisaṅkhāro, imassa āneñjābhisaṅkhāro adhiko, na puññābhisaṅkhāro na apuññābhisaṅkhāro. Imassa kāyasucaritaṃ adhikaṃ, imassa vacīsucaritaṃ, imassa manosucaritaṃ, ayaṃ hīnādhimuttiko, ayaṃ paṇītādhimuttiko, ayaṃ kammāvaraṇena samannāgato, ayaṃ kilesāvaraṇena samannāgato, ayaṃ vipākāvaraṇena samannāgato, ayaṃ na kammāvaraṇena samannāgato, na kilesāvaraṇena samannāgato, na vipākāvaraṇena samannāgato’’tiādinā ca sattānaṃ āsayādīnaṃ yathābhūtaṃ vibhāvanākārappavattaṃ bhagavato āsayānusayañāṇaṃ. Yaṃ sandhāya vuttaṃ –
关于『此人非放逸者，此人非常见者，此人非断见者，此人依顺行耐心而立，此人立于事实智慧中』，以及『此人有欲望，不具出离等意，此人具有出离意，不具欲望等意』，又有『此人善业积累较多，不善业积累和无记业积累较少，不善业积累较多，不具善业积累和无记业积累，无记业积累较多，不具善业与不善业积累』，还说『此人身行为清净，语行为清净，意行为清净』，以及『此人为下等之信解者，也是上等之信解者，具足业障覆盖，具足烦恼覆盖，具足果报覆盖，亦无此三覆盖』……这些说法，正如世尊通过切实观察众生的内在倾向修习而成的内在习气知识所知。关于此义，即有语所说——
‘‘Idha tathāgato sattānaṃ āsayaṃ jānāti, anusayaṃ jānāti, caritaṃ jānāti, adhimuttiṃ jānāti, bhabbābhabbe satte jānātī’’tiādi (paṭi. ma. 1.113).
「在此，世尊了知众生的内在倾向与习气，了知向善与向恶的行为，了知行持，了知信解。」诸如此等（辑录巴利词典《Paṭisambhidāmagga》卷一第113页）。
Yañca uparimaheṭṭhimapurimapacchimakāyehi dakkhiṇavāmaakkhikaṇṇasotanāsikasotaaṃsakūṭahatthapādehi aṅguliaṅgulantarehi lomakūpehi ca aggikkhandhūdakadhārāpavattanaṃ anaññasādhāraṇaṃ vividhavikubbaniddhinimmāpanakaṃ bhagavato yamakapāṭihāriyañāṇaṃ. Yaṃ sandhāya vuttaṃ –
所谓上身、下身、前身、后身，以及南北、左耳、右耳、听觉、嗅觉、视觉、触觉、味觉，手、足，指头与指头之间的毛毛细孔，即火、风、水、地四大元素的流动与运转，皆非寻常之事，乃是世尊于此教法中显现的神奇双重神通。对此曾言：
‘‘Idha tathāgato yamakapāṭihāriyaṃ karoti asādhāraṇaṃ sāvakehi, uparimakāyato aggikkhandho pavattati, heṭṭhimakāyato udakadhārā pavattati. Heṭṭhimakāyato aggikkhandho pavattati, uparimakāyato udakadhārā pavattatī’’tiādi (paṭi. ma. 1.116).
「在此，如来施展双重神通，非常殊胜，弟子们难以捉摸。上半身产生火元素，下半身流动水元素；下半身生火元素，上半身流动水元素。」等语（巴利注释书，卷一，第116页）。
Yañca rāgādīhi jātiādīhi ca anekehi dukkhadhammehi upaddutaṃ sattanikāyaṃ tato nīharitukāmatāvasena nānānayehi pavattassa bhagavato mahākaruṇokkamanassa paccayabhūtaṃ mahākaruṇāsamāpattiñāṇaṃ. Yathāha (paṭi. ma. 1.117-118) –
由于嗔恨等多种苦难现象扰乱众生群体，使其生起厌离，故世尊以大悲心为基缘，发起通达一切众生苦难的广大悲悯境界智慧。如注释书中（卷一，第117-118页）所说：
‘‘Katamaṃ tathāgatassa mahākaruṇāsamāpattiyā ñāṇaṃ? Bahukehi ākārehi passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati, āditto lokasannivāsoti passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati. Uyyutto, payāto, kummaggappaṭipanno, upanīyati loko addhuvo, atāṇo loko anabhissaro , assako loko, sabbaṃ pahāya gamanīyaṃ, ūno loko atitto taṇhādāsoti passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati.
「什么是如来因广大悲悯境界而得的智慧？当佛陀及众佛、世尊被多数觉者所观察时，大悲心涌现，遂称此为散布于世的三界。众生困顿、堕落，迷失行路，被恶途牵引，世间充满恐怖与无安。此时如来及众佛以大悲心渗透众生群体，振奋众生心志，破除一切贪嗔痴的桎梏。」
‘‘Atāyano lokasannivāso, aleṇo, asaraṇo, asaraṇībhūto. Uddhato loko avūpasanto, sasallo lokasannivāso viddho puthusallehi, avijjandhakārāvaraṇo kilesapañjarapakkhitto, avijjāgato lokasannivāso aṇḍabhūto pariyonaddho tantākulakajāto kulaguṇḍikajāto muñjapabbajabhūto apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattati, avijjāvisadosasaṃlitto, kilesakalalībhūto, rāgadosamohajaṭājaṭito.
「行住世间，众生困顿流离，无依无靠，非善非恶之道。流转于世，无常骑苦缠身，众生陷于愚痴蔽障，心识受束缚如被锁链缠绕。堕于恶趣轮回之苦，与贪嗔痴恼相联，处处受痛苦折磨。」
‘‘Taṇhāsaṅghāṭapaṭimukko, taṇhājālena otthaṭo, taṇhāsotena vuyhati, taṇhāsaññojanena saṃyutto, taṇhānusayena anusaṭo, taṇhāsantāpena santappati, taṇhāpariḷāhena pariḍayhati.
『渴爱缠结已断，断绝渴爱的网罗，渴爱的火焰熄灭，渴爱的累缚绳索解脱，渴爱的习气已远离，渴爱引起的烦恼得以安抚，渴爱的强烈贪求熄灭』。
‘‘Diṭṭhisaṅghāṭapaṭimukko, diṭṭhijālena otthaṭo, diṭṭhisotena vuyhati, diṭṭhisaññojanena saṃyutto, diṭṭhānusayena anusaṭo, diṭṭhisantāpena santappati, diṭṭhipariḷāhena pariḍayhati.
『见解缠结已断，断绝见解的网罗，见解的火焰熄灭，见解的累缚绳索解脱，见解的习气已远离，见解引起的烦恼得以安抚，见解的强烈贪求熄灭』。
‘‘Jātiyā anugato, jarāya anusaṭo, byādhinā abhibhūto, maraṇena abbhāhato, dukkhe patiṭṭhito.
『承袭于生起，伴随老去，受病所压，面对死亡，再遭苦难之苦』。
‘‘Taṇhāya uḍḍito, jarāpākāraparikkhitto, maccupāsena parikkhitto, mahābandhanabaddho, rāgabandhanena dosamohamānadiṭṭhikilesaduccaritabandhanena baddho, mahāsambādhappaṭipanno, mahāpalibodhena palibuddho, mahāpapāte patito, mahākantārappaṭipanno, mahāsaṃsārappaṭipanno, mahāvidugge samparivattati, mahāpalipe palipanno.
『被渴爱激昂，受老病状环绕，遭死病威逼，被大锁链紧缚，受贪嗔痴与邪见烦恼之恶行锁链束缚，陷于大破坏行，堕于严重堕落，被大恶行困，进入大轮回，处于极大污秽之中，盘旋于大痛苦之中，完全陷入大污染』。
‘‘Abbhāhato lokasannivāso, āditto lokasannivāso rāgagginā dosagginā mohagginā jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, unnītako lokasannivāso haññati niccamatāṇo pattadaṇḍo takkaro, vajjabandhanabaddho āghātanapaccupaṭṭhito, anātho lokasannivāso paramakāruññappatto, dukkhābhitunno cirarattaṃ pīḷito, gadhito niccaṃ pipāsito.
『被死亡所击，世间之所居为祸所烧，因嗔恚火、怨恨火、愚痴火燃烧，因生死流转、衰老死亡、悲伤、哀叹、苦恼、忧愁等诸苦之难熬，被世间的所在提高而受毁灭，须臾必死，定受报应，遭驱赶、鞭打，倍遭伤害，被无人照顾的世间存在，极尽慈悲，长久被痛苦所侵扰，经受不断折磨，常处渴望之中』。
‘‘Andho acakkhuko, hatanetto apariṇāyako, vipathapakkhando añjasāparaddho, mahoghapakkhando.
『盲而无眼，没鼻窍，未曾悟道，行入邪道，常犯规过，是大漏之行』。
‘‘Dvīhi diṭṭhigatehi pariyuṭṭhito, tīhi duccaritehi vippaṭipanno, catūhi yogehi yojito, catūhi ganthehi ganthito, catūhi upādānehi upādiyati, pañcagatisamāruḷho, pañcahi kāmaguṇehi rajjati, pañcahi nīvaraṇehi otthaṭo, chahi vivādamūlehi vivadati, chahi taṇhākāyehi rajjati, chahi diṭṭhigatehi pariyuṭṭhito, sattahi anusayehi anusaṭo, sattahi saññojanehi saṃyutto, sattahi mānehi unnato, aṭṭhahi lokadhammehi samparivattati, aṭṭhahi micchattehi niyyāto, aṭṭhahi purisadosehi dussati, navahi āghātavatthūhi āghātito, navavidhamānehi unnato, navahi taṇhāmūlakehi dhammehi rajjati, dasahi kilesavatthūhi kilissati, dasahi āghātavatthūhi āghātito, dasahi akusalakammapathehi samannāgato, dasahi saṃyojanehi saṃyutto, dasahi micchattehi niyyāto, dasavatthukāya micchādiṭṭhiyā samannāgato, dasavatthukāya antaggāhikāya diṭṭhiyā samannāgato, aṭṭhasatataṇhāpapañcehi papañcito, dvāsaṭṭhiyā diṭṭhigatehi pariyuṭṭhito, lokasannivāsoti passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati.
“由两种见解所缠绕而困惑，因三种恶行堕落，依于四种瑜伽相应，系缚于四种结缚，执著于四种取法。身随五行而转，受五欲之染，随五盖而起伏，在六种纷争根源中生争执，在六种渴爱身中流溢，陷于六种偏见见解，缠绕于七种烦恼，束缚于七种结缚，自大骄慢高昂，周转于八种世间法，堕落于八种邪见，被八种人身过失所败坏，受九种苦恼之击打，高举于九种生灭法门，因九种渴爱之法而流溢，因十种烦恼之根而污染，受十种苦恼之击打，具足十种不善业道的业缘，缠绕于十种结缚，堕落于十种邪见，被十种内根本邪见所覆蔽，因八百五十五种渴爱而被污染，陷于五十二种见解错乱，被八方缘起之万象所缠绕。对于众生的观察，诸佛世尊生起广大慈悲。”
‘‘Ahañcamhi tiṇṇo, loko ca atiṇṇo. Ahañcamhi mutto, loko ca amutto. Ahañcamhi danto, loko ca adanto. Ahañcamhi santo, loko ca asanto. Ahañcamhi assattho, loko ca anassattho. Ahañcamhi parinibbuto, loko ca aparinibbuto. Pahomi khvāhaṃ tiṇṇo tāretuṃ, mutto mocetuṃ, danto dametuṃ, santo sametuṃ, assattho assāsetuṃ, parinibbuto parinibbāpetunti passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamatī’’ti (paṭi. ma. 1.117-118).
“我已超越，世间却未超越；我已解脱，世间却未解脱；我已降伏，世间却未降伏；我已安静，世间却不安静；我已洁净，世间却不洁净；我已圆满涅槃，世间却未得涅槃。于诸如是境，我舍弃烦恼以超越，舍弃束缚以得解脱，降伏烦恼以得安静，令烦恼断尽而安住，令未安净断净，令涅槃得成就。诸佛世尊观照众生而发大慈悲。”（摘自《巴利大毗婆沙》1.117-118）
Evaṃ ekūnanavutiyā ākārehi vibhajanaṃ kataṃ.
如此，以九十九种方式进行了分类。
Yaṃ pana yāvatā dhammadhātuyā yattakaṃ ñātabbaṃ saṅkhatāsaṅkhatādikassa sabbassa paropadesanirapekkhaṃ sabbākārena paṭivijjhanasamatthaṃ ākaṅkhamattappaṭibaddhavuttianaññasādhāraṇaṃ bhagavato ñāṇaṃ sabbathā anavasesasaṅkhatāsaṅkhatasammutisaccāvabodhato sabbaññutaññāṇaṃ tatthāvaraṇābhāvato nissaṅgappavattimupādāya anāvaraṇañāṇanti vuccati. Ekameva hi taṃ ñāṇaṃ visayappavattimukhena aññehi asādhāraṇabhāvadassanatthaṃ duvidhena uddiṭṭhaṃ. Aññathā sabbaññutānāvaraṇañāṇānaṃ sādhāraṇatā sabbavisayatā āpajjeyyuṃ, na ca taṃ yuttaṃ kiñcāpi imāya yuttiyā. Ayañhettha pāḷi –
然而，对一切因缘界所有所知，涵盖具足有为与无为等诸法之所知，并且不执着他说，全面能够辨析一切缘起，依其所希求而加以分别，非普通人所能及，是世尊之智慧，此智慧通达一切，永远无遗漏。此智慧以洞察因缘为法门，故又分为两种方面，分别为非凡资识的显现。若不同，则智慧之普遍无碍与普遍法相理应遭受怀疑，但此理无可反驳。此理巴利文曰——
‘‘Sabbaṃ saṅkhatamasaṅkhataṃ anavasesaṃ jānātīti sabbaññutaññāṇaṃ, tattha āvaraṇaṃ natthīti anāvaraṇañāṇaṃ. Atītaṃ sabbaṃ jānātīti sabbaññutaññāṇaṃ, tattha āvaraṇaṃ natthīti anāvaraṇañāṇaṃ. Anāgataṃ sabbaṃ jānātīti sabbaññutaññāṇaṃ, tattha āvaraṇaṃ natthīti anāvaraṇañāṇaṃ. Paccuppannaṃ sabbaṃ jānātīti sabbaññutaññāṇaṃ, tattha āvaraṇaṃ natthīti anāvaraṇañāṇa’’nti (paṭi. ma. 1.119-120) vitthāro.
“能知一切有为法与无为法无遗漏者，是为一切智，所谓无覆蔽智。能知一切过去法者，是为一切智，所谓无覆蔽智。能知一切未来法者，是为一切智，所谓无覆蔽智。能知一切现在法者，是为一切智，所谓无覆蔽智。”（摘自《巴利大毗婆沙》1.119-120）此义阐释。
Evametāni bhagavato chaasādhāraṇañāṇāni aviparītākārappavattiyā yathāsakavisayassa avisaṃvādanato tathāni avitathāni anaññathāni. Evampi bhagavā tathāni āgatoti tathāgato.
如此，世尊所具之六种非凡智慧，各随着法境的变化，或真实，或不真实，或非他法，或非他说，无二无别。如此，世尊成就至真故，谓之如来。
Tathā –
如是——
‘‘Sattime, bhikkhave, bojjhaṅgā – satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo’’ti (paṭi. ma. 2.17; saṃ. ni. 5.185) evaṃ sarūpato, ‘‘yāyaṃ lokuttaramaggakkhaṇe uppajjamānā līnuddhaccapatiṭṭhānāyūhanakāmasukhallikattakilamathānuyogaucchedasassatābhinivesādīnaṃ anekesaṃ upaddavānaṃ paṭipakkhabhūtā satiādibhedā dhammasāmaggī, yāya ariyasāvako bujjhati kilesaniddāya uṭṭhahati, cattāri vā ariyasaccāni paṭivijjhati, nibbānameva vā sacchikarotīti, sā dhammasāmaggī bodhīti vuccati. Tassā ‘bodhiyā aṅgāti bojjhaṅgā, ariyasāvako vā yathāvuttāya dhammasāmaggiyā bujjhatīti katvā bodhīti vuccati, tassa bodhissa aṅgātipi bojjhaṅgā’’ti evaṃ sāmaññalakkhaṇato. ‘‘Upaṭṭhānalakkhaṇo satisambojjhaṅgo, pavicayalakkhaṇo dhammavicayasambojjhaṅgo, paggahalakkhaṇo vīriyasambojjhaṅgo, pharaṇalakkhaṇo pītisambojjhaṅgo, upasamalakkhaṇo passaddhisambojjhaṅgo, avikkhepalakkhaṇo samādhisambojjhaṅgo, paṭisaṅkhānalakkhaṇo upekkhāsambojjhaṅgo’’ti evaṃ visesalakkhaṇato.
‘众比库，第七觉支——念觉支、法觉支、精进觉支、喜觉支、安觉支、定觉支、舍觉支’（出处见《巴利大毗婆沙论》2.17；《论事毗婆沙》5.185）如是说。此七觉支即为：『于此出世间道成时生起，断除痴昧，坚定不动，排除欲爱烦恼痛苦，破除执着污浊等多种损害，成就以念等分别的法统一之觉法和谐，如是觉法合和，使圣弟子觉悟，斩断烦恼，证知四圣谛，或证得涅槃。此觉法统一即名觉支。此觉支为觉者之因，圣弟子依正法和谐而觉悟，故说觉支为成就觉之肢分。』此为通说。“照护之特征为念觉支，明察之特征为法觉支，持志之特征为精进觉支，欢喜之特征为喜觉支，宁静之特征为安觉支，定止之特征为定觉支，放逸平等之特征为舍觉支”此为特别特征的说法。
‘‘Tattha katamo satisambojjhaṅgo? Idha, bhikkhu , satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā hoti anussaritā’’tiādinā (vibha. 467) sattannaṃ bojjhaṅgānaṃ aññamaññopakāravasena ekakkhaṇe pavattidassanato, ‘‘tattha katamo satisambojjhaṅgo? Atthi ajjhattaṃ, bhikkhave, dhammesu sati, atthi bahiddhā dhammesu satī’’tiādinā tesaṃ visayavibhāgena pavattidassanato. ‘‘Tattha katamo satisambojjhaṅgo? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmi’’ntiādinā (vibha. 471) bhāvanāvidhidassanato. ‘‘Tattha katame satta bojjhaṅgā? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti…pe… tasmiṃ samaye satta bojjhaṅgā honti satisambojjhaṅgo…pe… upekkhāsambojjhaṅgo. Tattha katamo satisambojjhaṅgo? Yā sati…pe… anussatī’’tiādinā (vibha. 478-479) channavutiyā nayasahassavibhāgehīti evaṃ nānākārato pavattāni bhagavato sambojjhaṅgavibhāvanañāṇāni tassa tassa atthassa avisaṃvādanato tathāni avitathāni anaññathāni. Evampi bhagavā tathāni āgatoti tathāgato.
“何为念觉支？在此，比库，具有极纯正念，常常回忆、不忘失，长久坚持，经常思忆。”（《分別论》467）七觉支相互助益，现前并行显现时，说：“何为念觉支？内在法具足正念，外在事具有正念。”以此分别对象而现前说。又以修习方法为说：“何为念觉支？比库修习依解脱分别、离欲分别、灭尽分别、放逸变迁分别之念觉支。”（《分別论》471）又以七觉支同时具足于修习出世间禅定时说：“此时七觉支皆为念觉支……舍觉支也是念觉支。何为念觉支？即是念……回忆。”（《分別论》478-479）有超过七十种不同表述，依教义不同，谓世尊分别觉支境界的知识，根据不同方便法，或真或假及多种不同。如此诸法，世尊如是而来。
Tathā –
如是——
‘‘Tattha katamaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ? Ayameva ariyo aṭṭhaṅgiko maggo. Seyyathidaṃ, sammādiṭṭhi…pe… sammāsamādhī’’ti (vibha. 205) evaṃ sarūpato. Sabbakilesehi ārakattā ariyabhāvakarattā ariyaphalappaṭilābhakarattā ca ariyo, aṭṭhavidhattā nibbānādhigamāya ekantakāraṇattā ca aṭṭhaṅgiko. Kilese mārento gacchati, nibbānatthikehi maggīyati, sayaṃ vā nibbānaṃ maggatīti maggoti evaṃ sāmaññalakkhaṇato. ‘‘Sammā dassanalakkhaṇā sammādiṭṭhi, sammā abhiniropanalakkhaṇo sammāsaṅkappo, sammā pariggahaṇalakkhaṇā sammāvācā, sammā samuṭṭhānalakkhaṇo sammākammanto, sammā vodānalakkhaṇo sammāājīvo, sammā paggahalakkhaṇo sammāvāyāmo, sammā upaṭṭhānalakkhaṇā sammāsati, sammā avikkhepalakkhaṇo sammāsamādhī’’ti evaṃ visesalakkhaṇato. Sammādiṭṭhi aññehipi attano paccanīkakilesehi saddhiṃ micchādiṭṭhiṃ pajahati, nibbānaṃ ārammaṇaṃ karoti, tappaṭicchādakamohavidhamanena asammohato sampayuttadhamme ca passati. Tathā sammāsaṅkappādayopi micchāsaṅkappādīni pajahanti, nibbānañca ārammaṇaṃ karonti, sahajātadhammānaṃ sammāabhiniropanapariggahaṇasamuṭṭhānavodānapaggahaupaṭṭhānasamādahanāni ca karontīti evaṃ kiccavibhāgato. Sammādiṭṭhi pubbabhāge nānakkhaṇā visuṃ visuṃ dukkhādiārammaṇā hutvā maggakāle ekakkhaṇā nibbānameva ārammaṇaṃ katvā kiccato ‘‘dukkhe ñāṇa’’ntiādīni cattāri nāmāni labhati, sammāsaṅkappādayopi pubbabhāge nānakkhaṇā nānārammaṇā maggakāle ekakkhaṇā ekārammaṇā.
“何为至苦灭道之圣谛？即是圣八正道。譬如正见、正思惟……正定。”（《分別论》205）如是具足诸恶根绝除、成圣道由得、成圣果获、专一因缘之八正道，是恶根尽头，得涅槃者之路径，自证涅槃，故称为正道。正见有正见特征，正思惟有正思惟特征，正语有正语特征，正业有正业特征，正命有正命特征，正精进有正精进特征，正念有正念特征，正定有正定特征。正见可除他人所染邪见，成为通向涅槃之因，破除迷惑，觉悟真如。正思惟等亦如是，舍弃邪思惟，造就通往涅槃之因，具足清净善法的起、住。正道各部分虽多相异，集中于达至苦知、集面、灭彼涅槃之大业。
Tesu sammāsaṅkappo kiccato nekkhammasaṅkappotiādīni tīṇi nāmāni labhati, sammāvācādayo tayo pubbabhāge musāvādāveramaṇītiādivibhāgā viratiyopi cetanāyopi hutvā maggakkhaṇe viratiyova, sammāvāyāmasatiyo kiccato sammappadhānasatipaṭṭhānavasena cattāri nāmāni labhanti. Sammāsamādhi pana maggakkhaṇepi paṭhamajjhānādivasena nānā evāti evaṃ pubbabhāgaparabhāgesu pavattivibhāgato, ‘‘idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissita’’ntiādinā (vibha. 489) bhāvanāvidhito, ‘‘tattha katamo aṭṭhaṅgiko maggo? Idha, bhikkhu, yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti…pe… dukkhāpaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye aṭṭhaṅgiko maggo hoti sammādiṭṭhi sammāsaṅkappo’’tiādinā (vibha. 499) caturāsītiyā nayasahassavibhāgehīti evaṃ anekākārato pavattāni bhagavato ariyamaggavibhāvanañāṇāni atthassa avisaṃvādanato sabbānipi tathāni avitathāni anaññathāni. Evampi bhagavā tathāni āgatoti tathāgato.
正思惟成行则名为出离思惟等三名。正语等三善行在前半部分于言语行为意念皆作戒禁，现前便止。正精进、正念则依正确精进修习，具足四力而生善。正定于道次第阶段所生多种禅定法也。如此分述，彼时比库修习出世间禅定时说：“何为八正道？于修习出世禅定时得诸苦灭知见，称为八正道即正见、正思惟等。”（《分別论》489、499）四十八种分别以八千种子为界，如此殊异多样，世尊于各方便教导圣道道理，作用显著，皆真实无诤，非他法。他因而如此降世。
Tathā paṭhamajjhānasamāpatti yā ca nirodhasamāpattīti etāsu anupaṭipāṭiyā viharitabbaṭṭhena samāpajjitabbaṭṭhena ca anupubbavihārasamāpattīsu sampādanapaccavekkhaṇādivasena yathārahaṃ sampayogavasena ca pavattāni bhagavato ñāṇāni tadatthasiddhiyā tathāni avitathāni anaññathāni . Tathā ‘‘idaṃ imassa ṭhānaṃ, idaṃ aṭṭhāna’’nti aviparītaṃ tassa tassa phalassa kāraṇākāraṇajānanaṃ, tesaṃ tesaṃ sattānaṃ atītādibhedabhinnassa kammasamādānassa anavasesato yathābhūtaṃ vipākantarajānanaṃ, āyūhanakkhaṇeyeva tassa tassa sattassa ‘‘ayaṃ nirayagāminī paṭipadā…pe… ayaṃ nibbānagāminī paṭipadā’’ti yāthāvato sāsavānāsavakammavibhāgajānanaṃ, 0.khandhāyatanādīnaṃ upādinnānupādinnādianekasabhāvaṃ nānāsabhāvañca tassa lokassa ‘‘imāya nāma dhātuyā ussannattā imasmiṃ dhammappabandhe ayaṃ viseso jāyatī’’tiādinā nayena yathābhūtaṃ dhātunānattajānanaṃ, anavasesato sattānaṃ hīnādiajjhāsayādhimuttijānanaṃ, saddhādiindriyānaṃ tikkhamudutājānanaṃ, saṃkilesādīhi saddhiṃ jhānavimokkhādivisesajānanaṃ , sattānaṃ aparimāṇāsu jātīsu tappaṭibandhena saddhiṃ anavasesato pubbenivutthakkhandhasantatijānanaṃ, hīnādivibhāgehi saddhiṃ cutipaṭisandhijānanaṃ, ‘‘idaṃ dukkha’’ntiādinā heṭṭhā vuttanayeneva catusaccajānananti imāni bhagavato dasabalañāṇāni avirajjhitvā yathāsakaṃ visayāvagāhanato yathādhippetatthasādhanato ca yathābhūtavuttiyā tathāni avitathāni anaññathāni. Vuttañhetaṃ –
如前述初禅的成就及止灭入的成就，皆应在此教法中，依照相应的次第修行而入，如同前行修习各类止灭成就时的成就现观一样。世尊的智见正是如此真实地贯通并流转于这些境界。又所谓“此处及其所成之处”，是指不逆转于各自果报因果的知见，依诸众生不同的过去行为所感受的果报，未曾误会而如实知晓。正如在命终瞬间生起的分别，能真实知其众生“是往生地狱之道……是往生涅槃之道”等法门；又能分明知晓蕴、处等执著与非执著的多样性质，辨别此世因法所起的各种异相差别，深切知晓众生不退转触境的分别，洞察众生由少劣等一切贪欲烦恼合流之见，明了信根等根的敏锐果断，能因净禅、解脱等功德所成之共境，观见无量无边众生生死轮回的不断连绵，洞彻众生于贫等分界相续的成败，断其生死之缘起，如「此为苦」等本末义理始终不失真，便是世尊的十种力量智，依各应契之境界深入梳理，真切发生而又无差谬。
‘‘Idha tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānātī’’tiādi (vibha. 809; a. ni. 10.21).
经中云：“于此世尊于处所与处所之间，依真实而知。”（详见《分別法论》第809页；《增支部》10.21经文）
Evampi bhagavā tathāni āgatoti tathāgato.
如是，世尊由此众境真实而至，故号称如来。
Yathā cetesaṃ ñāṇānaṃ vasena, evaṃ yathāvuttānaṃ satipaṭṭhānasammappadhānavibhāvanañāṇādīnaṃ anantāparimeyyabhedānaṃ anaññasādhāraṇānaṃ paññāvisesānaṃ vasena bhagavā tathāni ñāṇāni āgato adhigatoti tathāgato. Evampi tathāni āgatoti tathāgato.
正如心以智力所涵摄，世尊亦以正念根本等清净禅修的智慧力，贯通无量且无差别的殊胜智慧异相，故称世尊由此境真实而至，如来也。
Kathaṃ tathā gatoti tathāgato? Yā sā bhagavato abhijāti abhisambodhi dhammavinayapaññāpanā anupādisesanibbānadhātu, sā tathā. Kiṃ vuttaṃ hoti? Yadatthaṃ lokanāthena abhisambodhi patthitā pavattitā ca, tadatthassa ekantasiddhiyā avisaṃvādanato aviparītatthavuttiyā tathā avitathā anaññathā. Tathā hi ayaṃ bhagavā bodhisattabhūto samatiṃsapāramiparipūraṇādikaṃ vuttappabhedaṃ sabbaṃ buddhattahetuṃ sampādetvā tusitapure ṭhitova buddhakolāhalaṃ sutvā dasasahassacakkavāḷadevatāhi ekato sannipatitāhi upasaṅkamitvā –
何以谓为“由此真实而至，如来”呢？即此乃世尊自身真知的自觉境界，是无染无碍之灭法所在。此境以佛陀觉悟言教及戒律智慧所显，不生不灭，不假他生、他证，真实无妄。经云：世尊成道之时，已成就度尽一切苦恼的清净圆满觉悟，容止安详，成佛因缘悉皆具足，现居须提城，听闻佛陀之声，诸天众合一处相聚而来，
‘‘Kālo deva mahāvīra, uppajja mātukucchiyaṃ;
世尊宣说曰：“时至尔，大威德天，汝已生于母腹…”（以下经文）
Sadevakaṃ tārayanto, bujjhassu amataṃ pada’’nti. (bu. vaṃ. 1.67) –
「诸天护持者啊，愿觉悟获得不死彼岸。」
Āyācito uppannapubbanimitto pañca mahāvilokanāni viloketvā ‘‘idānāhaṃ manussayoniyaṃ uppajjitvā abhisambujjhissāmī’’ti āsāḷhipuṇṇamāya sakyarājakule mahāmāyāya deviyā kucchimhi paṭisandhiṃ gahetvā dasa māse devamanussehi mahatā parihārena parihariyamāno visākhapuṇṇamāya paccūsasamaye abhijātiṃ pāpuṇi.
因乞求而生起的五种先行相被观察之后，于阿夏满月日，在释迦族王室的大摩耶天女子宫中获受感应，受胎十个月，历经天人与人类的巨大护持，在维萨克满月日重生为人。
Abhijātikkhaṇe panassa paṭisandhiggahaṇakkhaṇe viya dvattiṃsapubbanimittāni pāturahesuṃ. Ayañhi dasasahassī lokadhātu kampi saṅkampi sampakampi sampavedhi, dasasu cakkavāḷasahassesu appamāṇo obhāso phari, tassa taṃ siriṃ daṭṭhukāmā viya jaccandhā cakkhūni paṭilabhiṃsu, badhirā saddaṃ suṇiṃsu. Mūgā samālapiṃsu, khujjā ujugattā ahesuṃ, paṅgulā padasā gamanaṃ paṭilabhiṃsu, bandhanagatā sabbasattā andubandhanādīhi mucciṃsu, sabbanirayesu aggi nibbāyi, pettivisaye khuppipāsā vūpasami, tiracchānānaṃ bhayaṃ nāhosi, sabbasattānaṃ rogo vūpasami, sabbasattā piyaṃvadā ahesuṃ, madhurenākārena assā hasiṃsu, vāraṇā gajjiṃsu, sabbatūriyāni sakaṃ sakaṃ ninnādaṃ muñciṃsu, aghaṭṭitāni eva manussānaṃ hatthūpagādīni ābharaṇāni madhurenākārena raviṃsu, sabbadisā vippasannā ahesuṃ, sattānaṃ sukhaṃ uppādayamāno mudusītalavāto vāyi, akālamegho vassi, pathavitopi udakaṃ ubbhijjitvā vissandi, pakkhino ākāsagamanaṃ vijahiṃsu, nadiyo asandamānā aṭṭhaṃsu, mahāsamudde madhuraṃ udakaṃ ahosi, upakkilesavimutte sūriye dissamāne eva ākāsagatā sabbā jotiyo jaliṃsu , ṭhapetvā arūpāvacare deve avasesā sabbe devā sabbepi nerayikā dissamānarūpā ahesuṃ, tarukuṭṭakavāṭaselādayo anāvaraṇabhūtā ahesuṃ, sattānaṃ cutūpapātā nāhesuṃ, sabbaṃ aniṭṭhagandhaṃ abhibhavitvā dibbagandho vāyi, sabbe phalūpagā rukkhā phaladharā sampajjiṃsu, mahāsamuddo sabbatthakameva pañcavaṇṇehi padumehi sañchannatalo ahosi, thalajajalajādīni sabbapupphāni pupphiṃsu, rukkhānaṃ khandhesu khandhapadumāni, sākhāsu sākhapadumāni, latāsu latāpadumāni pupphiṃsu, mahītale silātalāni bhinditvā uparūpari satta satta hutvā daṇḍapadumāni nāma nikkhamiṃsu, ākāse olambakapadumāni nibbattiṃsu, samantato pupphavassaṃ vassi, ākāse dibbatūriyāni vajjiṃsu, sakaladasasahassī lokadhātu vaṭṭetvā vissaṭṭhamālāguḷaṃ viya uppīḷetvā baddhamālākalāpo viya alaṅkatappaṭiyattaṃ mālāsanaṃ viya ca ekamālāmālinī vipphurantavāḷabījanī pupphadhūpagandhaparivāsitā paramasobhaggappattā ahosi, tāni ca pubbanimittāni upari adhigatānaṃ anekesaṃ visesādhigamānaṃ nimittabhūtāni eva ahesuṃ. Evaṃ anekacchariyapātubhāvappaṭimaṇḍitā cāyaṃ abhijāti yadatthaṃ anena abhisambodhi patthitā, tassā abhisambodhiyā ekantasiddhiyā tathāva ahosi avitathā anaññathā.
生于胎胎的一瞬间，如同把住胎中相续的当下，现起了二十三种先行相。这时，十万大千世界震动动荡产生地震风波，十万个轮回世界光芒灿烂无量，光华灿然，众生眼睛如明月般光明，聋者闻声响，哑者开口说话，瘸者健步如常，困于枷锁的众生及盲者获释，众生灭尽一切火焰，饥渴消除，野兽无惧，众生病痛息灭，一切众生口吐柔言，笑口常开，象群尽集，所有家禽各自高声鸣叫，不戴饰物的人类的象牙及首饰装饰异常华美，四方明净无瑕，众生欢喜，和风凉爽，季节风雨适时降临，地水生发滋润，飞鸟自由，自由泳鱼多多，大海水甘甜，日光无杂质，诸天明亮，非色界天诸天悉现，所有天人魔道众生显现形相，林木树丛无所隐蔽，众生无生死之忧，满布香气有神香，不断生花结果，林中生多莲花，藤蔓结果，陆地岩石破裂，极多七七相续生成被称为杖莲的花，空中生莲，满布花雨，天空众鸟飞翔，十万个世界旋转，如同串珠被压制而纹路显出，成串如花环，鲜花香气绕逸，其皆为先行相，是由众多殊胜殊异的先行证明而现。如此，此胎蒙受众多神通神异加持，故得成就无遗，真人道成就，复无他法。
Tathā ye buddhaveneyyā bodhaneyyabandhavā, te sabbepi anavasesato sayameva bhagavatā vinītā. Ye ca sāvakaveneyyā dhammaveneyyā ca, tepi sāvakādīhi vinītā vinayaṃ gacchanti gamissanti cāti yadatthaṃ bhagavatā abhisambodhi abhipatthitā, tadatthassa ekantasiddhiyā abhisambodhi tathā avitathā anaññathā.
同样，那些为佛修学、证悟而应被教导者，皆被世尊悉心教化；弟子众、修法者亦皆被弟子等依律教化，守持律行。此即世尊令得究竟成就之故，无误无异。
Apica yassa yassa ñeyyadhammassa yo yo sabhāvo bujjhitabbo, so so hatthatale ṭhapitaāmalakaṃ viya āvajjanamattappaṭibaddhena attano ñāṇena aviparītaṃ anavasesato bhagavatā abhisambuddhoti evampi abhisambodhi tathā avitathā anaññathā.
又，所有所当知法中，各自本性应被觉悟，如同手掌上置阿摩洛果（摹拟物）一般，依自知识坚定无反转地，无误无遗漏地，世尊被称为正觉者，彼亦是如此无异无误。
Tathā tesaṃ tesaṃ dhammānaṃ tathā tathā desetabbappakāraṃ tesaṃ tesañca sattānaṃ āsayānusayacaritādhimuttiṃ sammadeva oloketvā dhammataṃ avijahanteneva paññattinayavohāramaggaṃ anatidhāvanteneva ca dhammataṃ vibhāvantena yathāparādhaṃ yathājjhāsayaṃ yathādhammañca anusāsantena bhagavatā veneyyā vinītā ariyabhūmiṃ sampāpitāti dhammavinayapaññāpanāpissa tadatthasiddhiyā yathābhūtavuttiyā ca tathā avitathā anaññathā.
因此，于一切法中，应依各法理趣、应度众生之根基，察其心根习气，准确查看，突破妄执，依法梵行调伏身心不逾矩，正行正法，通达圣境，依佛所教，于法律解显中恰当圆满无违，此即三藏教法之旨，成就其义，实相真谛，无异无他。
Tathā yā sā bhagavatā anuppattā pathaviyādiphassavedanādirūpārūpasabhāvavinimuttā lujjanabhāvābhāvato lokasabhāvātītā tamasā visaṃsaṭṭhattā kenaci anobhāsanīyā lokasabhāvābhāvato eva gatiādibhāvarahitā appatiṭṭhā anārammaṇā amatamahānibbānadhātu khandhasaṅkhātānaṃ upādīnaṃ lesamattassapi abhāvato anupādisesāti vuccati, yaṃ sandhāya vuttaṃ –
如是者，此乃世尊所现说的，彼时诸界（包括地、水、火、风及色诸相）的现象，因其因缘而别无自性，断绝了自体自相的存在，超越于世间存在的范畴，超脱于世俗时空的限制。因此，此现象既非有也非无，乃因愚暗随顺烦恼而起，却并无实体所现，宛如幻影，无根无依，处于不动不变之涅槃大果的境地。此处所说的是诸蕴假和合而成的所谓执著，因为染污的痕迹均被断除，称之为「无执惑」；这正是经文中所言——
‘‘Atthi, bhikkhave, tadāyatanaṃ, yattha neva pathavī na āpo na tejo na vāyo na ākāsānañcāyatanaṃ na viññāṇañcāyatanaṃ na ākiñcaññāyatanaṃ na nevasaññānāsaññāyatanaṃ nāyaṃ loko na paro loko na ca ubho candimasūriyā, tatrāpāhaṃ, bhikkhave, neva āgatiṃ vadāmi na gatiṃ na ṭhitiṃ na cutiṃ na upapattiṃ, appatiṭṭhaṃ appavattaṃ anārammaṇamevetaṃ, esevanto dukkhassā’’ti (udā. 71).
『比库们，有一处境界：在那里，无地、水、火、风，不复有空间界、识界、无所有界、非想非非想界；也无此世世界、他世世界，亦无日月星辰。比库们，我于此处，绝不言有来、去、住、灭、出现。此乃无所依止、不起变化、不着不住，是苦之所依。』（《乌达那》71经）
Sā sabbesampi upādānakkhandhānaṃ atthaṅgamo, sabbasaṅkhārānaṃ samatho, sabbūpadhīnaṃ paṭinissaggo, sabbadukkhānaṃ vūpasamo, sabbālayānaṃ samugghāto, sabbavaṭṭānaṃ upacchedo, accantasantilakkhaṇoti yathāvuttasabhāvassa kadācipi avisaṃvādanato tathā avitathā anaññathā. Evametā abhijātiādikā tathā gato upagato adhigato paṭipanno pattoti tathāgato. Evaṃ bhagavā tathā gatoti tathāgato.
此处即是诸执著蕴堕尽、诸造作止息、诸烦恼断尽、诸苦熄灭、诸根断绝、诸轮回断断、究竟平静之义。彼时彼体，从未有搅扰、混乱、或其他不同之变易。诸如是经验之至真境界，此谓诸自在者如来。以此所证之境界，世尊称为「如是已达，如是正在达，如是所达」，故谓之为如来。
Kathaṃ tathāvidhoti tathāgato? Yathāvidhā purimakā sammāsambuddhā, ayampi bhagavā tathāvidho. Kiṃ vuttaṃ hoti? Yathāvidhā te bhagavanto maggasīlena phalasīlena sabbenapi lokiyalokuttarasīlena, maggasamādhinā phalasamādhinā sabbenapi lokiyalokuttarasamādhinā, maggapaññāya phalapaññāya sabbāyapi lokiyalokuttarapaññāya, devasikaṃ valañjitabbehi catuvīsatikoṭisatasahassasamāpattivihārehi, tadaṅgavimuttiyā, vikkhambhanavimuttiyā, samucchedavimuttiyā, paṭippassaddhivimuttiyā, nissaraṇavimuttiyāti saṅkhepato. Vitthārato pana anantāparimāṇabhedehi acinteyyānubhāvehi sakalasabbaññuguṇehi, ayampi amhākaṃ bhagavā tathāvidho. Sabbesañhi sammāsambuddhānaṃ āyuvemattaṃ, sarīrappamāṇavemattaṃ, kulavemattaṃ, dukkaracariyāvemattaṃ, rasmivemattanti, imehi pañcahi vemattehi siyā vemattaṃ, na pana sīlavisuddhiyādīsu visuddhīsu samathavipassanāpaṭipattiyaṃ attanā paṭiladdhaguṇesu ca kiñci nānākaraṇaṃ atthi. Atha kho majjhe bhinnasuvaṇṇaṃ viya aññamaññaṃ nibbisesā te buddhā bhagavanto. Tasmā yathāvidhā purimakā sammāsambuddhā, ayampi bhagavā tathāvidho. Evaṃ tathāvidhoti tathāgato. Vidhattho cettha gatasaddo, tathā hi lokiyā vidhayuttagatasadde pakāratthe vadanti.
世尊何以称为如来？如当先圣者般，皆遵诸佛正道：以清净正法行止成道，具足普遍世间与出世间的戒行、定力、智慧功德。彼在天界诸多净土安住，得脱诸缠扰、绽除烦恼、安住寂静、无有挂碍，精进周至。此皆言简意赅。若详究，更见无边无量之不可思议妙用，世尊亦然，俱足此诸妙德。今诸诸佛虽同具寿命、身量、家属及生活环境等五皆具足之量，但于戒净、定慧等正勤修持诸德间，却无差别，犹如金属完美色泽之别异。故尔，如前诸佛，今此世尊当亦如是，故称为如来。此名虽在世间，实谓其究竟道理。
Kathaṃ tathā pavattitoti tathāgato? Anaññasādhāraṇena iddhānubhāvena samannāgatattā atthappaṭisambhidādīnaṃ ukkaṃsapāramippattiyā anāvaraṇañāṇappaṭilābhena ca bhagavato kāyappavattiyādīnaṃ katthaci paṭighātābhāvato yathā ruci tathā gataṃ gati gamanaṃ kāyavacīcittappavatti etassāti tathāgato. Evaṃ tathā pavattitoti tathāgato.
世尊何以称为如是觉已正法宣说者？因以不二非凡之神通威德，具足深远之智慧辩才，妙达义理、举重若轻，无有障碍。此外，世尊于四念处等正法修行中所现之身、语、意三业之流转流转，乃至行为言辞均圆满安住善乐良妙，庄严无缺。故世尊称为如是演说正法者。
Kathaṃ tathehi agatoti tathāgato? Bodhisambhārasambharaṇe tappaṭipakkhappavattisaṅkhātaṃ natthi etassa gatanti agato. So panassa agatabhāvo maccheradānapāramiādīsu aviparītaṃ ādīnavānisaṃsapaccavekkhaṇādinayappavattehi ñāṇehīti tathehi ñāṇehi agatoti tathāgato.
世尊何以称为如觉於无所来者？虽积累无量无边之福慧资粮以成佛道，但于涅槃境界，亦无有「来」者可得。然透彻观察如实知佛具诸波罗蜜多等成道功德，所以言彼离「来」之相。此后世尊执持彼智慧，故称为无所来，即不从彼岸来，亦不向彼岸去，如是称为如来。
Atha vā kilesābhisaṅkhārappavattisaṅkhātaṃ khandhappavattisaṅkhātameva vā pañcasupi gatīsu gataṃ gamanaṃ etassa natthīti agato. Saupādisesaanupādisesanibbānappattiyā svāyamassa agatabhāvo tathehi ariyamaggañāṇehīti evampi bhagavā tathehi agatoti tathāgato.
或者说，若以烦恼集聚起的作用，或者以五蕴集聚起的作用，甚至以五者诸行所归的境界、去向，断言其有去、往者，则不成立。因缘于有余习气果断灭尽，正自心无去之状态，按照诸圣道之智亦是如此。世尊因如此无去，故名为如来。
Kathaṃ tathā gatabhāvena tathāgato? Tathā gatabhāvenāti ca tathāgatassa sabbhāvena atthitāyāti attho. Ko panesa tathāgato, yassa atthitāya bhagavā tathāgatoti vuccatīti? Saddhammo. Saddhammo hi ariyamaggo tāva yathā yuganaddhasamathavipassanābalena anavasesato kilesapakkhaṃ samūhanantena samucchedappahānavasena gantabbaṃ , tathā gato. Phaladhammo yathā attano maggānurūpaṃ paṭippassaddhipahānavasena gantabbaṃ, tathā gato pavatto. Nibbānadhammo pana yathā gato paññāya paṭividdho sakalavaṭṭadukkhavūpasamāya sampajjati, buddhādīhi tathā gato sacchikatoti tathāgato. Pariyattidhammopi yathā purimabuddhehi suttageyyādivasena pavattiādippakāsanavasena ca veneyyānaṃ āsayādianurūpaṃ pavattito, amhākampi bhagavatā tathā gato gadito pavattitoti vā tathāgato. Yathā bhagavatā desito, tathā bhagavato sāvakehi gato avagatoti tathāgato. Evaṃ sabbopi saddhammo tathāgato. Tenāha sakko devānamindo – ‘‘tathāgataṃ devamanussapūjitaṃ, dhammaṃ namassāma suvatthi hotū’’ti (khu. pā. 6.17; su. ni. 240). Svāssa atthīti bhagavā tathāgato.
“如来”之所以为如来，乃因其遍满皆应如实而住者也。但究竟“如来”者为何所指？即“正法”，正法即圣道如实者，乃恒依止于调和之止观力，未曾间断，烦恼之根尽绝，乃终断除灭之故，故曰如来。所谓结果法，当依其自身之道而得安住，舍离一切行为，亦当往至，故如来为行者。如来涅槃法，如来智慧通达灭除一切轮回苦之实相，故与诸佛等实证如来。又已宣扬之法，亦应如昔日诸佛之教诲规矩，适应修习者之根性及尘染，宣示教训，故谓世尊亦为如来，行、说皆证此。又如世尊所教，随诸弟子而行随知，故谓如来。是故一切正法皆称如来。如萨咖天帝称谓曰：“如来，天人世人所敬仰，供养法，愿安乐”，显示其为自己有益者，故谓世尊为如来。
Yathā ca dhammo, evaṃ ariyasaṅghopi yathā attahitāya parahitāya ca paṭipannehi suvisuddhaṃ pubbabhāgasamathavipassanāpaṭipadaṃ purakkhatvā tena tena maggena gantabbaṃ, taṃ taṃ tathā gatoti tathāgato. Yathā vā bhagavatā saccapaṭiccasamuppādādayo desitā, tathāva buddhattā tathā gadanato ca tathāgato. Tenāha sakko devarājā – ‘‘tathāgataṃ devamanussapūjitaṃ, saṅghaṃ namassāma suvatthi hotū’’ti. Svāssa sāvakabhūto atthīti bhagavā tathāgato. Evaṃ tathāgatabhāvena tathāgatoti.
如是法，圣僧之团体依自身利益及他利，以清净之先行止观修习，前进于道殊胜所应去处，即名如来。又如世尊所宣圣谛缘起诸法，佛之教已证究竟故，亦名如来。萨咖天帝亦称：“如来，天人世众敬仰，敬礼僧，愿安乐。”因弟子证得如来之利，谓之如来。由此而成以如来之体示现，为如来。
Idampi ca tathāgatassa tathāgatabhāvadīpane mukhamattakameva, sabbākārena pana tathāgatova tathāgatassa tathāgatabhāvaṃ vaṇṇeyya. Idañhi tathāgatapadaṃ mahatthaṃ mahāgatikaṃ mahāvisayaṃ, tassa appamādapadassa viya tepiṭakampi buddhavacanaṃ yuttito atthabhāvena āharanto ‘‘atitthena dhammakathiko pakkhando’’ti na vattabboti.
此乃如来示现如来身教的片面开示，然以全体法相，应称如来之本体。如来足迹广大、高贵、广大境域，谨守醒觉之道，三藏佛语以大义合宜而摄持，此即不应谓之‘别派邪说’
Tatthetaṃ vuccati –
此因而称曰——
‘‘Yatheva loke purimā mahesino,
“犹如世间昔日之众多伟大智者，
Sabbaññubhāvaṃ munayo idhāgatā;
诸有大智的大德圣者皆至于此；
Tathā ayaṃ sakyamunīpi āgato,
如是，释迦族的圣智者亦已来至，
Tathāgato vuccati tena cakkhumā.
因此被称为如来、具智慧者。
‘‘Pahāya kāmādimale asesato,
彼等断绝欲爱等污秽无余，
Samādhiñāṇehi yathā gatā jinā;
以定慧力达已如胜利者；
Purātanā sakyamunī jutindharo,
古往今来释迦族圣贤，光辉显现者，
Tathā gato tena tathāgato mato.
如来者，谓彼如来所说者也。
‘‘Tathañca dhātāyatanādilakkhaṇaṃ,
『如』者，体性与境界等诸法之特征，
Sabhāvasāmaññavibhāgabhedato;
依其自性、共性及区别而分别，
Sayambhuñāṇena jinoyamāgato,
以自觉之智力已得胜利者即是如来，
Tathāgato vuccati sakyapuṅgavo.
如是者，因此称为如来，是释迦部族之尊者。
‘‘Tathāni saccāni samantacakkhunā,
此诸真实，皆由遍观诸法之智慧目所见，
Tathā idappaccayatā ca sabbaso;
如是因缘果报全然具足；
Anaññaneyyā nayato vibhāvitā,
无他差别、分别清楚明了，
Tathā gato tena jino tathāgato.
由此而成就者，即是如来圣者。
‘‘Anekabhedāsupi lokadhātusu,
『在多种类别的世间界中，
Jinassa rūpāyatanādigocare;
胜者的色、处、生等领域，
Vicittabhede tathameva dassanaṃ,
于不同差别中，同样显现其教法，』
Tathāgato tena samantalocano.
如来以遍观之眼观察一切。
‘‘Yato ca dhammaṃ tathameva bhāsati,
他从何处如实正确地说法，
Karoti vācāya nurūpamattano;
以言语符合实际而表达；
Guṇehi lokaṃ abhibhuyyirīyati,
凭其功德胜过世间统摄众生，
Tathāgato tenapi lokanāyako.
如来由此亦为世间之首领。
‘‘Tathā pariññāya tathāya sabbaso,
全面觉知，完全且周备，
Avedi lokaṃ pabhavaṃ atikkami;
了知世间的本源而超越之；
Gato ca paccakkhakiriyāya nibbutiṃ,
了达因自身行为而至的涅槃，
Arīyamaggañca gato tathāgato.
如来亦由圣道而至彼境界。
‘‘Tathā paṭiññāya tathāya sabbaso,
『如是完全了知，所有皆如是，
Hitāya lokassa yatoyamāgato;
为利益众生，追循此道；
Tathāya nātho karuṇāya sabbadā,
如来为此常为宝主，慈悲无尽，'}
Gato ca tenāpi jino tathāgato.
那位胜利者、如来亦是如此观察的。
‘‘Tathāni ñāṇāni yatoyamāgato,
『这些智慧，正如此来者所有，
Yathāsabhāvaṃ visayāvabodhato;
正如其本性对境界的认识，
Tathābhijātippabhutī tathāgato,
因此，如来具足了最高的智慧，
Tadatthasampādanato tathāgato.
因成就此法义故，如来如是具足。』
‘‘Yathāvidhā te purimā mahesino,
『如同过去诸大圣者们依据相同法则，』
Tathāvidhoyampi tathā yathāruci;
如是如法，如其所应喜好者；
Pavattavācā tanucittabhāvato,
所行之语，出于纯净之意；
Tathāgato vuccati aggapuggalo.
如来因此，被称为最上人。
‘‘Sambodhisambhāravipakkhato pure,
『在成佛因缘成熟以前，
Gataṃ na saṃsāragatampi tassa vā;
他并未堕入轮回之境；
Na catthi nāthassa bhavantadassino,
无有主宰者为彼所见。』
Tathehi tasmā agato tathāgato.
故此，未来如来是如是而来。
‘‘Tathāgato dhammavaro mahesinā,
『如来是法之尊长，如同伟大的君主，
Yathā pahātabbamalaṃ pahīyati;
正如应当摒除污垢之物被舍弃，
Tathāgato ariyagaṇopi satthuno,
如来亦是圣众师长，
Tathāgato tena samaṅgibhāvato’’ti.
如来因其均等调和的本质而为此』。
Mahiddhikatāti paramena cittavasībhāvena ca iddhividhayogena dhammānubhāvaññathattanipphādanasamatthatāsaṅkhātāya mahatiyā iddhiyā samannāgamo mahiddhikatā. Cirakālasambhūtena suvidūrappaṭipakkhena icchitatthanipphattihetubhūtena mahājutikena puññatejena samannāgamo mahānubhāvatā. Yatrāti acchariyapasaṃsākotuhalahāsapasādiko paccattatthe nipāto. Tena yuttattā vijāyissatīti anāgatakālavacanaṃ, attho pana atītakāloyeva. Ayañhettha attho – yā hi nāma ayaṃ suppavāsā tathā dukkhanimuggā kicchāpannā bhagavato vacanasamakālameva sukhinī arogā arogaṃ puttaṃ vijāyīti. Attamanoti sakamano, bhagavati pasādena kilesarahitacittoti attho. Kilesapariyuṭṭhitañhi cittaṃ vase avattanato attamanoti na sakkā vattunti. Attamanoti vā pītisomanassehi gahitamano. Pamuditoti pāmojjena yutto. Pītisomanassajātoti jātabalavapītisomanasso. Athāti pacchā, tato katipāhassa accayena. Sattabhattānīti sattasu divasesu dātabbabhattāni. Svātanāyāti svātanapuññatthaṃ, yaṃ sve buddhappamukhassa saṅghassa dānavasena payirupāsanavasena ca bhavissati puññaṃ tadatthaṃ.
所谓大神通，乃借由心性高妙、意念坚固与神通运用而成，是诸法反映、异常显现、生成体合于一体、归于和合的广大神通力。此大神通乃由长时所成，凭深远辩才顺遂遂愿因缘及广大善力光明而现。『处所』者，指使人惊异、赞叹、好奇、欢喜、谦恭的所在。『以此相应而生』，乃未来之时；但其义为过去时。此处义为——此处所谓的「未来如来」，乃是指此如来说法、同一时期里，平安无病、安乐、子嗣生育之已成法义。『自安』者，谓心安谧，是因世尊威仪、无烦恼心所成。因烦恼覆蔽心无法安隐。所谓自安，是由喜乐心所持，是由欢喜、喜悦之生。『后』者，谓之后，如同一段时间之后。『七日供养』者，谓七日内应当供养的食物。『自修』者，指自身功德，谓此功德为自觉佛陀所率领僧团所生起的布施所成，是为了功德而供养所致。
Atha kho bhagavā āyasmantaṃ mahāmoggallānaṃ āmantesīti kasmā āmantesi? Suppavāsāya sāmikassa pasādarakkhaṇatthaṃ. Suppavāsā pana acalappasādāva, upāsakassa pana pasādarakkhaṇaṃ mahāmoggallānattherassa bhāro. Tenāha ‘‘tuyheso upaṭṭhāko’’ti. Tattha tuyhesoti tuyhaṃ eso. Tiṇṇaṃ dhammānaṃ pāṭibhogoti mama bhogādīnaṃ tiṇṇaṃ dhammānaṃ ahāniyā avināsāya ayyo mahāmoggallāno yadi pāṭibhogo yadi patibhū, ito satta divase atikkamitvā mama sakkā dānaṃ dātunti yadi ayyena ñātanti dīpeti. Theropi tassa tesu divasesu bhogānaṃ jīvitassa ca anupaddavaṃ passitvā āha – ‘‘dvinnaṃ kho nesaṃ, āvuso, dhammānaṃ pāṭibhogo bhogānañca jīvitassa cā’’ti. Saddhā panassa cittappaṭibaddhāti tasseva bhāraṃ karonto ‘‘saddhāya pana tvaññeva pāṭibhogo’’ti āha. Api ca so upāsako diṭṭhasacco, tassa saddhāya aññathābhāvo natthīti tathā vuttaṃ. Teneva ca kāraṇena bhagavatā ‘‘pacchāpi tvaṃ karissasīti saññāpehī’’ti vuttaṃ. Upāsakopi satthari there ca gāravena subbacatāya tassā ca puññena vaḍḍhiṃ icchanto ‘‘karotu suppavāsā koliyadhītā satta bhattāni, pacchāhaṃ karissāmī’’ti anujāni.
后来世尊教诲了长老大摩嘎剌那。为何教诲他呢？为了守护苏巴瓦萨长者的安稳。苏巴瓦萨无动摇的恭敬，对居士则是守护，是对长老大摩嘎剌那的责任。因此说：“你是他的侍者。”这里“你是”指的就是你自己。三种法的享用，意指我所有享乐等三种法的稳固不坏。大摩嘎剌那若是真正的享用者与守护者，超过七天后，我能为他施舍，如果他觉得合适会示现。长老也观察那些日子的享用与生命无损，说：“二者都是，朋友，这三种法的享用与生命安稳。”信心则是一心专注，负担是因其自身的信心，于是说：“以信心你自己就是享用者。”但此居士虽见实相，因信心不同而无此信，故有此说。正因为此，世尊说“你以后也必做这事”，有所示意。居士与尊者因恭敬和美善心愿，同时希望功德增长，答应说：“让苏巴瓦萨，迦梨婆的女儿，替我吃七天饭，以后我自己来做。”
Tañca dārakanti vijātadivasato paṭṭhāya ekādasamaṃ divasaṃ atikkamitvā tato paraṃ sattāhaṃ buddhappamukhaṃ bhikkhusaṅghaṃ bhojetvā sattame divase taṃ sattavassikaṃ dārakaṃ bhagavantaṃ bhikkhusaṅghañca vandāpesi. Satta me vassānīti satta me saṃvaccharāni, accantasaṃyogavasena cetaṃ upayogavacanaṃ. Lohitakumbhiyaṃ vutthānīti mātukucchiyaṃ attano gabbhavāsadukkhaṃ sandhāya vadati. Aññānipi evarūpāni satta puttānīti ‘‘aññepi evarūpe satta putte’’ti vattabbe liṅgavipallāsavasena vuttaṃ ‘‘evarūpānī’’ti. Evaṃ satta vassāni gabbhadhāraṇavasena sattāhaṃ mūḷhagabbhatāya ca mahantaṃ dukkhaṃ pāpetvā uppajjanakaputteti attho. Etena mātugāmānaṃ puttalolatāya puttalābhena titti natthīti dasseti.
这位童子，到了未满十二岁的某天，过了十一天，便用七天的时间供养佛陀所引领的比库僧团，第七天这七年的童子敬礼世尊及比库僧。七年是指七个年头，结合使用称谓。说“铁罐子隆起”，意指因怀胎之苦。还有诸如此类的七个儿子，即“还有同样样貌的七个儿子”，带语法变异说成“同样样貌的”乃用“这些样子”。因此这七年因怀胎怀孕和漫长胎痛所受巨大痛苦，成为发生成就子嗣之义。由此说母家男子贪恋子嗣，因得子而满足是没有实现的。
Etamatthaṃ viditvāti etaṃ sattadivasādhikāni satta saṃvaccharāni gabbhadhāraṇādivasena pavattaṃ mahantaṃ dukkhaṃ ekapade visaritvā puttalolatāvasena tāya vuttamatthaṃ viditvā. Imaṃ udānanti imaṃ cittasukhappamatto viya pamattapuggale iṭṭhākārena vañcetvā taṇhāsinehassa mahānatthakarabhāvadīpakaṃ udānaṃ udānesi.
知道这样的意思，就是这七天多余的七个年头，也指因怀胎持养等时段所经历的巨大痛苦，将其分开讲述，仅就对子嗣的执着而言，是为了让人明白。此语为斥责，谓若心如痴汉疏忽一般被欲望邪见所骗，导致沉迷其大恶之果，故以斥责的语调加以说明。
Tattha asātanti amadhuraṃ asundaraṃ aniṭṭhaṃ. Sātarūpenāti iṭṭhasabhāvena. Piyarūpenāti piyāyitabbabhāvena. Sukhassa rūpenāti sukhasabhāvena. Idaṃ vuttaṃ hoti – yasmā asātaṃ appiyaṃ dukkhameva samānaṃ sakalampi vaṭṭagataṃ saṅkhārajātaṃ appahīnavipallāsattā ayonisomanasikārena iṭṭhaṃ viya piyaṃ viya sukhaṃ viya ca hutvā upaṭṭhahamānaṃ sativippavāsena pamattapuggalaṃ ativattati abhibhavati ajjhottharati, tasmā imampi suppavāsaṃ punapi sattakkhattuṃ evarūpaṃ asātaṃ appiyaṃ dukkhaṃ sātādipatirūpakena dukkhena puttasaṅkhātapemavatthusukhena ajjhottharatīti.
那里“不真实”是意味着不甜美、不美好、不如意。所谓“那样的形式”，是指按照心之所爱而生。“可爱的形式”是指应当喜爱的样式。“快乐的形式”是指和乐的种类。这样说的缘故是：由于不真实、令人憎恶、痛苦共相，全部均为由行蕴而生，因无明误认为合意、可爱、快乐，即便被侍奉，念相消失，疏忽者超越了念境界，遭覆灭之境界的侵袭，因此即使是这样，苏巴瓦萨七夜也是一种不真实、令人憎厌、痛苦的主导，无异于恶苦之影覆盖以子嗣之爱情的快乐观念而超越。
Aṭṭhamasuttavaṇṇanā niṭṭhitā. · 第八经注释完毕。
9. Visākhāsuttavaṇṇanā9. 维萨卡经注释
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19. Navame pubbārāmeti sāvatthiyā pācīnadisābhāge anurādhapurassa uttamadevīvihārasadise ṭhāne kārite ārāme. Migāramātupāsādeti migāramātuyā pāsāde.
十九、初九节。位于沙瓦提城东南区、阿努拉德哈城优美女居处之所在建造的祇园。名为“鹿母楼阁”，因鹿母建造此楼阁而得名。
Tatrāyaṃ anupubbikathā – atīte satasahassakappamatthake padumuttaradasabalaṃ ekā upāsikā aññataraṃ upāsikaṃ attano aggupaṭṭhāyikaṭṭhāne ṭhapentaṃ disvā bhagavantaṃ nimantetvā buddhappamukhassa bhikkhusatasahassassa dānaṃ datvā bhagavato nipaccakāraṃ katvā ‘‘anāgate tumhādisassa buddhassa aggupaṭṭhāyikā bhaveyya’’nti patthanaṃ akāsi. Sā kappasatasahassaṃ devesu ca manussesu ca saṃsaritvā amhākaṃ bhagavato kāle bhaddiyanagare meṇḍakaseṭṭhiputtassa dhanañjayaseṭṭhino gehe sumanadeviyā kucchismiṃ paṭisandhiṃ gaṇhi. Jātakāle cassā visākhāti nāmaṃ akaṃsu. Sā yadā bhagavā bhaddiyanagaraṃ agamāsi, tadā pañcahi dārikāsatehi saddhiṃ bhagavato paccuggamanaṃ katvā paṭhamadassaneneva sotāpannā ahosi.
这儿有开示初步的故事——过去约十万劫前，有一位居士妇人，因看到另一位居士妇人在其领导位置驻留，便请世尊。世尊在佛前的比库僧团前施舍十万比库，并与世尊议立约言：“未来你们当中应有领导者。”此妇人在诸天与人间游历，至世尊时代，回归到富饶之城，居住在名叫孟达克贵族子财大胜贵族府中，和妻子苏摩女有契约。生时名叫维萨迦。当世尊来了富饶城时，与五十女童一同欢迎世尊返还，并在首次见面时便获得了阿那含果位。
Aparabhāge sāvatthiyaṃ migāraseṭṭhiputtassa puṇṇavaḍḍhanakumārassa gehaṃ gatā, tattha naṃ sasuro migāraseṭṭhi upakāravasena mātuṭṭhāne ṭhapesi. Tasmā migāramātāti vuccati. Sā attano mahallatāpasādhanaṃ vissajjetvā navakoṭīhi bhagavato bhikkhusaṅghassa ca vasanatthāya karīsamatte bhūmibhāge uparibhūmiyaṃ pañcagabbhasatāni heṭṭhābhūmiyaṃ pañcagabbhasatānīti gabbhasahassehi paṭimaṇḍitaṃ pāsādaṃ kāresi. Tena vuttaṃ ‘‘migāramātupāsāde’’ti.
一段时间后，世尊住在舍卫城时，有一位名为麋迦罗舍提富子满长的少年归依。因其父作为帮手，将他安置在麋迦罗舍提家中的母亲处，故称呼为“麋迦罗母”。这位母亲放下了自身的富贵与辛劳，为了给佛陀和僧团提供住宿，造了一块可承载九千万人的上地和五百万人的中下地，在这广阔的土地上建成一座宫殿，据传此处名为“麋迦罗母宫殿”。
Kocideva atthoti kiñcideva payojanaṃ. Raññeti rājini. Paṭibaddhoti āyatto. Visākhāya ñātikulato maṇimuttādiracitaṃ tādisaṃ bhaṇḍajātaṃ tassā paṇṇākāratthāya pesitaṃ, taṃ nagaradvārappattaṃ suṅkikā tattha suṅkaṃ gaṇhantā tadanurūpaṃ aggahetvā atirekaṃ gaṇhiṃsu. Taṃ sutvā visākhā rañño tamatthaṃ nivedetukāmā patirūpaparivārena rājanivesanaṃ agamāsi, tasmiṃ khaṇe rājā mallikāya deviyā saddhiṃ antepuraṃ gato hoti. Visākhā okāsaṃ alabhamānā ‘‘idāni labhissāmi, idāni labhissāmī’’ti bhojanavelaṃ atikkamitvā chinnabhattā hutvā pakkāmi. Evaṃ dvīhatīhaṃ gantvāpi okāsaṃ na labhiyeva. Iti rājā aniveditopi tassa atthavinicchayassa okāsākaraṇena ‘‘yathādhippāyaṃ na tīretī’’ti vutto. Tattha yathādhippāyanti adhippāyānurūpaṃ. Na tīretīti na niṭṭhāpeti. Mahāupāsikāya hi rājāyattasuṅkameva rañño datvā itaraṃ vissajjāpetuṃ adhippāyo, so raññā na diṭṭhattā eva na tīrito. Handāti vossaggatthe nipāto. Divā divassāti divasassa divā, majjhanhike kāleti attho. Kenacideva karaṇīyena dvīhatīhaṃ rājanivesanadvāraṃ gacchantī tassa atthassa aniṭṭhitattā niratthakameva upasaṅkamiṃ , bhagavati upasaṅkamanameva pana dassanānuttariyādippaṭilābhakāraṇattā sātthakanti evāhaṃ, bhante, imāya velāya idhāgatāti imamatthaṃ dassentī mahāupāsikā ‘‘idha me, bhante’’tiādimāha.
某种利益或利益之具，称为“某物”。“王后”即王妃之意。受缚即受约束。维萨迦由亲族送来由玛尼穆塔等制成的装饰品，用以五彩装饰，是赠与王后的珍宝。那城门用铁环把守，有人拿铁环拔掉，越界获取额外铁环。维萨迦知道后，欲将此事禀报国王，于是换装成仆人，无法入宫。国王未被告知实情，也难以解决问题。这里“如其应然”即顺应应当之法，而“不通达”是指未能解决。大居士因国王被束缚难以处分他人而充当主宰，因未得见国王，故未得到通达机会。意谓白日起昼夜，午间之意。以某等可行之道两次往返宫门，然对事无益，须臾至佛前方具正见，得以利益，故大居士说明“此时我到此”，以示此理。
Etamatthanti etaṃ parāyattatāya adhippāyāsamijjhanasaṅkhātaṃ atthaṃ viditvā. Imaṃ udānanti imaṃ parādhīnāparādhīnavuttīsu ādīnavānisaṃsaparidīpakaṃ udānaṃ udānesi.
此意谓这是远因之理，是对被称为‘远因者，沉醉于主宰’的意义的确知。此发声表明这激励发声，是揭示祸根与果报状态中所现之苦果的激励语。
Tattha sabbaṃ paravasaṃ dukkhanti yaṃ kiñci atthajātaṃ payojanaṃ paravasaṃ parāyattaṃ attano icchāya nipphādetuṃ asakkuṇeyyatāya dukkhaṃ dukkhāvahaṃ hotīti attho. Sabbaṃ issariyaṃ sukhanti duvidhaṃ issariyaṃ lokiyaṃ lokuttarañca. Tattha lokiyaṃ rājissariyādi ceva lokiyajjhānābhiññānibbattaṃ cittissariyañca, lokuttaraṃ maggaphalādhigamanimittaṃ nirodhissariyaṃ. Tesu yaṃ cakkavattibhāvapariyosānaṃ manussesu issariyaṃ, yañca sakkādīnaṃ tasmiṃ tasmiṃ devanikāye ādhipaccabhūtaṃ issariyaṃ, tadubhayaṃ yadipi kammānubhāvena yathicchitanipphattiyā sukhanimittatāya sukhaṃ, vipariṇāmadukkhatāya pana sabbathā dukkhameva. Tathā aniccantikatāya lokiyajjhānanibbattaṃ cittissariyaṃ, nirodhissariyameva pana lokadhammehi akampanīyato anivattisabhāvattā ca ekantasukhaṃ nāma. Yaṃ panettha sabbattheva aparādhīnatāya labhati cittasukhaṃ, taṃ sandhāya satthā ‘‘sabbaṃ issariyaṃ sukha’’nti āha.
缘此一切受制乃苦，为一切由缘起的利害果而受制，因自身不能由意愿断绝，故为苦。所谓万事主宰之乐，有世俗主宰和出世间主宰之分。世俗者为国王主宰等，依赖世间禅定及神通；出世间者依靠圣道果位得证无为涅槃。其中国王之类因转轮王地位得主宰，众天神依其天宫所主宰。因两者都由业果而生，以乐为乐，其变化却皆苦。如三法无常，世俗禅定所缘心体变易，出世涅槃心体则因世间不动无反复故为安乐。若以此存在一切所得心乐举例，佛陀称“万事所有主宰者皆为乐”。
Sādhāraṇe vihaññantīti idaṃ ‘‘sabbaṃ paravasaṃ dukkha’’nti imassa padassa atthavivaraṇaṃ. Ayañhettha attho – sādhāraṇe payojane sādhetabbe sati tassa parādhīnatāya yathādhippāyaṃ anipphādanato ime sattā vihaññanti vighātaṃ āpajjanti kilamanti. Kasmā? Yogā hi duratikkamāti yasmā kāmayogabhavayogadiṭṭhiyogaavijjāyogā anādikālabhāvitā anupacitakusalasambhārehi pajahituṃ asakkuṇeyyatāya duratikkamā. Etesu diṭṭhiyogo paṭhamamaggena atikkamitabbo, kāmayogo tatiyamaggena. Itare aggamaggena. Iti ariyamaggānaṃ duradhigamanīyattā ime yogā duratikkamā. Tasmā kāmayogādivasena icchitālābhahetu sattā vihaññanti, asādhāraṇe pana cittissariye nirodhissariye ca sati na kadācipi vighātassa sambhavoti adhippāyo.
一般愤怒即指一切受制之苦，说明此词义。缘何？于一般利益中，若念起应断灭受制，存在即起毒害，形成障碍、障碍和烦恼。故称“难行之行”，即因贪、嗔、痴等不同见与无明习气之作则难以离断。于诸圣道，应以首圣谛灭除贪者，第三圣谛灭除嗔，其他圣谛灭诸其余。是故修习圣道时，诸烦恼之行为皆属难修难证。由此贪嗔等惑致使人间受制所生障碍。普遍心体涅槃及寂静初状态时，无任何障碍现起，故为主宰。
Atha vā sabbaṃ paravasanti yaṃ attano aññappaṭibaddhavuttisaṅkhātaṃ, taṃ sabbaṃ aniccasabhāvatāya dukkhaṃ. ‘‘Yadaniccaṃ taṃ dukkha’’nti hi vuttaṃ. Sabbaṃ issariyanti yaṃ sabbasaṅkhatanissaṭaṃ issariyaṭṭhānatāya issariyanti laddhanāmaṃ nibbānaṃ, taṃ upādisesādivibhāgaṃ sabbaṃ sukhaṃ. ‘‘Nibbānaṃ paramaṃ sukha’’nti (dha. pa. 203-204) hi vuttaṃ. Sādhāraṇeti evaṃ dukkhasukhe vavatthite ime sattā bahusādhāraṇe dukkhakāraṇe nimuggā hutvā vihaññanti. Kasmā? Yogā hi duratikkamāti yasmā te sabbattha nimujjanassa hetubhūtā kāmayogādayo duratikkamā, tasmā tvampi visākhe parāyattamatthaṃ patthetvā alabhamānā vihaññasīti adhippāyo.
或因未受他主督束，所依赖者悉为无常，故一切为苦。有言“无常即苦”。所谓万事主宰，即皆依诸聚合因缘所生受制者，是涅槃寂灭之所依，包含分裂与构造，皆为安乐。故称“涅槃为绝乐”。此“一般”即述苦与乐之分别，众生因多处苦因，故生贪嗔，归依此理。缘何？因行难修，是由各种贪嗔痴蔽障所致，故维萨迦虽得此理解，仍由于远因未疗，心生嗔恨。
Navamasuttavaṇṇanā niṭṭhitā. · 第九经注释完毕。
10. Bhaddiyasuttavaṇṇanā十、跋提亚经注释
§20
20. Dasame anupiyāyanti evaṃ nāmake nagare. Ambavaneti tassa nagarassa avidūre mallarājūnaṃ ekaṃ ambavanaṃ ahosi, tattha mallarājūhi bhagavato vihāro kārito, so ‘‘ambavana’’ntveva vuccati. Anupiyaṃ gocaragāmaṃ katvā tattha bhagavā viharati, tena vuttaṃ ‘‘anupiyāyaṃ viharati ambavane’’ti. Bhaddiyoti tassa therassa nāmaṃ. Kāḷīgodhāya puttoti kāḷīgodhā nāma sākiyānī sakyarājadevī ariyasāvikā āgataphalā viññātasāsanā, tassā ayaṃ putto. Tassa pabbajjāvidhi khandhake (cūḷava. 330-331) āgatova. So pabbajitvā vipassanaṃ paṭṭhapetvā na cirasseva chaḷabhiñño ahosi, terasapi dhutaṅgāni samādāya vattati. Bhagavatā ca ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ uccakulikānaṃ, yadidaṃ bhaddiyo kāḷīgodhāya putto’’ti (a. ni. 1.193) uccakulikabhāve etadagge ṭhapito asītiyā sāvakānaṃ abbhantaro.
第20节 关于“Dasame anupiyāyanti”在城名上的用法。所谓“安婆婆那”是该城郊外的地名，离马拉王的所在不远。有一处称为安婆婆那，其间由马拉诸王兴建了世尊的住所，故名“安婆婆那”。由于该处为不喜之地，人迹罕至，世尊住在那里，因此说为“安婆婆那处住”。“婆提迦”是那位长老的名字。所谓“黑狗子”即“黑狗”，是释迦族萨迦王族贵女的圣弟子及已证法者，是她的儿子。其出家戒法在律藏小品部第330-331节已有记载。他出家之后，修设慧观很快就成为六通，约十三年后堪修多支衣。世尊称：“这是我弟子中出家高级比库中的杰出者，这是婆提迦黑狗子的儿子”。作为高级弟子，此人在比库间具有卓越地位。
Suññāgāragatoti ‘‘ṭhapetvā gāmañca gāmūpacārañca avasesaṃ arañña’’nti vuttaṃ araññaṃ rukkhamūlañca ṭhapetvā aññaṃ pabbatakandarādi pabbajitasāruppaṃ nivāsaṭṭhānaṃ janasambādhābhāvato idha suññāgāranti adhippetaṃ. Atha vā jhānakaṇṭakānaṃ saddānaṃ abhāvato vivittaṃ yaṃ kiñci agārampi suññāgāranti veditabbaṃ. Taṃ suññāgāraṃ upagato. Abhikkhaṇanti bahulaṃ. Udānaṃ udānesīti so hi āyasmā araññe divāvihāraṃ upagatopi rattivāsūpagatopi yebhuyyena phalasamāpattisukhena nirodhasukhena ca vītināmeti, tasmā taṃ sukhaṃ sandhāya pubbe attanā anubhūtaṃ sabhayaṃ sapariḷāhaṃ rajjasukhaṃ jigucchitvā ‘‘aho sukhaṃ aho sukha’’nti somanassasahitaṃ ñāṇasamuṭṭhānaṃ pītisamuṭṭhānaṃ samuggirati.
“空屋处”意指在修道中设立安住处，离开村落、乡野、只余密林之地。因此称“空屋处”，意在森林树根下住处，是远离村落等人群的单独安住所。另因无禅刺及喧哗声响，清净孤寂亦称“空屋处”。“周遍不缺”意指住林中昼夜安住，受到身心乐受的安宁与解脱之乐。因此以先前亲身体验讥弃世俗俗乐，喜欢这身心清净的乐趣，带着欢喜赞叹“啊！真是乐趣，真是乐趣”，从心中发出由智慧和喜悦增长的欢愉。
Sutvāna nesaṃ etadahosīti nesaṃ sambahulānaṃ bhikkhūnaṃ tassa āyasmato ‘‘aho sukhaṃ, aho sukha’’nti udānentassa udānaṃ sutvā ‘‘nissaṃsayaṃ esa anabhirato brahmacariyaṃ caratī’’ti evaṃ parivitakkitaṃ ahosi. Te bhikkhū puthujjanā tassa āyasmato vivekasukhaṃ sandhāya udānaṃ ajānantā evaṃ amaññiṃsu, tena vuttaṃ ‘‘nissaṃsaya’’ntiādi. Tattha nissaṃsayanti asandehena ekantenāti attho. ‘‘Yaṃ so pubbe agāriyabhūto samāno’’ti pāḷiṃ vatvā ‘‘anubhavī’’ti vacanasesena keci atthaṃ vaṇṇenti, apare ‘‘yaṃ sā’’ti paṭhanti, ‘‘yaṃsa pubbe agāriyabhūtassā’’ti pana pāḷi. Tattha yaṃsāti yaṃ assa, sandhivasena hi akārasakāralopo ‘‘evaṃsa te (ma. ni. 1.23; a. ni. 6.58), pupphaṃsā uppajjī’’tiādīsu (pārā. 36) viya. Tassattho – assa āyasmato bhaddiyassa pabbajitato pubbe agāriyabhūtassa gahaṭṭhassa sato yaṃ rajjasukhaṃ anubhūtaṃ. Sā tamanussaramānoti so taṃ sukhaṃ etarahi ukkaṇṭhanavasena anussaranto.
听到这些话后，许多比库称赞该长老说“啊，真是乐趣，真是乐趣”，听到他的赞叹，称他“毫无厌离心修行梵行”。因此经过思考，他们心生此见。那些比库乃是凡夫不明白其真理，所以不认可他的意思。对此众人解说：“毫无疑问，他是毫无厌离地行梵行”。“毫无疑问”即毫无怀疑、断然确信。这里说“他以前为居士”，有的说是“经历过”，还有诠释为“彼时他在家时曾体验此世间的世俗欢乐”。这说明这位长老曾亲历繁华世俗乐受，并且由于此成了他现今乐于清净生活的缘由。他常常在心里回忆当年世俗欢乐，引发现时的苦闷焦虑。
Te bhikkhū bhagavantaṃ etadavocunti te sambahulā bhikkhū ullapanasabhāvasaṇṭhitā tassa anuggahaṇādhippāyena bhagavantaṃ etadavocuṃ, na ujjhānavasena. Aññataranti nāmagottena apākaṭaṃ ekaṃ bhikkhuṃ. Āmantesīti āṇāpesi te bhikkhū saññāpetukāmo. Evanti vacanasampaṭiggahe, sādhūti attho. Puna evanti paṭiññāya. Abhikkhaṇaṃ ‘‘aho sukhaṃ, aho sukha’’nti imaṃ udānaṃ udānesīti yathā te bhikkhū vadanti, taṃ evaṃ tathevāti attano udānaṃ paṭijānāti. Kiṃ pana tvaṃ bhaddiyāti kasmā bhagavā pucchati, kiṃ tassa cittaṃ na jānātīti ? No na jānāti, teneva pana tamatthaṃ vadāpetvā te bhikkhū saññāpetuṃ pucchati. Vuttañhetaṃ – ‘‘jānantāpi tathāgatā pucchanti, jānantāpi na pucchantī’’tiādi. Atthavasanti kāraṇaṃ.
那些比库对世尊说上述事迹时，他们聚集在一起热烈讨论，以协助和扶持世尊而陈述事实，非出烦恼争执。有一名未具名出身的比库被点名。他受训示欲使他认知。对该言论的确认表示赞同。再次表达确认。大多数比库称这赞叹为赞叹之歌，他们宣称此正是他的歌唱自白。世尊问“婆提迦是谁？为何不识其心？”并非他不懂，而是想引导比库们认识实质。如文中所述，世尊连觉知的不同层面也问，并非对未知而问。此处解释缘由很充分。
Antepureti itthāgārassa sañcaraṇaṭṭhānabhūte rājagehassa abbhantare, yattha rājā nhānabhojanasayanādiṃ kappeti. Rakkhā susaṃvihitāti ārakkhādikatapurisehi gutti suṭṭhu samantato vihitā. Bahipi antepureti aḍḍakaraṇaṭṭhānādike antepurato bahibhūte rājagehe. Evaṃ rakkhito gopito santoti evaṃ rājageharājadhānirajjadesesu anto ca bahi ca anekesu ṭhānesu anekasatehi susaṃvihitarakkhāvaraṇaguttiyā mameva nibbhayatthaṃ phāsuvihāratthaṃ rakkhito gopito samāno. Bhītotiādīni padāni aññamaññavevacanāni. Atha vā bhītoti pararājūhi bhāyamāno. Ubbiggoti sakarajjepi pakatito uppajjanakabhayubbegena ubbiggo calito. Ussaṅkīti ‘‘raññā nāma sabbakālaṃ avissatthena bhavitabba’’nti vacanena sabbattha avissāsavasena tesaṃ tesaṃ kiccakaraṇīyānaṃ paccayaparisaṅkāya ca uddhamukhaṃ saṅkamāno. Utrāsīti ‘‘santikāvacarehipi ajānantasseva me kadāci anattho bhaveyyā’’ti uppannena sarīrakampaṃ uppādanasamatthena tāsena utrāsī. ‘‘Utrasto’’tipi paṭhanti. Vihāsinti evaṃbhūto hutvā vihariṃ.
“皇宫内”指妇女住处，其所在为王宫内部，乃王沐浴、饮食、卧寝之所。所谓“防卫妥善”，指人员配置严密，周全看护，保障安全。关于“也在皇宫深处”是指王宫各处有房间和建筑物，且内部和外部都有严密防护和看护。譬如护卫人员被安排在多处场所，多重严格的防范看护，确保王宫环境安全且成其住所所在地。“恐惧”等等词意不同场合的应用。或指由他王所感的惧怕，或指内在心生不安，或因战乱引起的恐惧不安。“忧虑”指因疑虑、疑问、不可知之事而生的混乱和恐慌。人们出于对王权不稳的担忧，不断产生不安。这里解释了王宫内外因防护安排繁杂所致的谨慎戒备之态。
Etarahīti idāni pabbajitakālato paṭṭhāya. Ekoti asahāyo, tena vūpakaṭṭhakāyataṃ dasseti. Abhītotiādīnaṃ padānaṃ vuttavipariyāyena attho veditabbo. Bhayādinimittassa pariggahassa taṃ nimittassa ca kilesassa abhāvenevassa abhītāditāti. Etena cittavivekaṃ dasseti . Appossukkoti sarīraguttiyaṃ nirussukko. Pannalomoti lomahaṃsuppādakassa chambhitattassa abhāvena anuggatalomo. Padadvayenapi serivihāraṃ dasseti. Paradattavuttoti parehi dinnena cīvarādinā vattamāno, etena sabbaso saṅgābhāvadīpanamukhena anavasesabhayahetuvirahaṃ dasseti. Migabhūtena cetasāti vissatthavihāritāya migassa viya jātena cittena. Migo hi amanussapathe araññe vasamāno vissattho tiṭṭhati, nisīdati, nipajjati, yenakāmañca pakkamati appaṭihatacāro, evaṃ ahampi viharāmīti dasseti. Vuttañhetaṃ paccekabuddhena –
“其他者”即他人在出家后所处境遇，说“无助”，是指其心神恍惚难以安定。对于“恐惧”等词的文字反转应理解为因缺乏烦恼所表现出来的心境清净。此标明心识的清净与明晰。所谓“身不迟滞”指身体安稳不紧张，“毛发竖立”则因安乐而生。整体显示了平静生活的状态。提及“他人施与”，指由他人供养衣食等物，显示完全因他人供养而依赖，说明绝无自足烦恼。提到“以鹿喻心”，说明其心清净，不受世俗惑乱。如同鹿在林中安住自然清净的象征。又引述阿拉汉说法，说明此心境不是迷失的，且其心安住于寂静清净处。
‘‘Migo araññamhi yathā abaddho,
『比库如同在丛林中不受拘束的人，』
Yenicchakaṃ gacchati gocarāya;
『任凭其意愿朝着适宜的 grazeland（放牧处）前行；』
Viññū naro seritaṃ pekkhamāno,
『明智之人观察所摄所缘，』
Eko care khaggavisāṇakappo’’ti. (su. ni. 39; apa. thera 1.1.95);
『独自行走如同锐利针状的箭矢』。
Imaṃ kho ahaṃ, bhante, atthavasanti, bhante, bhagavā yadidaṃ mama etarahi paramaṃ vivekasukhaṃ phalasamāpattisukhaṃ, idameva kāraṇaṃ sampassamāno ‘‘aho sukhaṃ, aho sukha’’nti udānaṃ udānesinti.
『如今我见得分明，世尊所言正是极致的孤寂喜乐，达到究竟之乐的果位，这正是缘起，我内心谛思曰：“啊，何等安乐，何等安乐”——此为欢喜歌（udāna）之所在。』
Etamatthanti etaṃ bhaddiyattherassa puthujjanavisayātītaṃ vivekasukhasaṅkhātamatthaṃ sabbākārato viditvā. Imaṃ udānanti idaṃ sahetukabhayasokavigamānubhāvadīpakaṃ udānaṃ udānesi.
此义即为『福德长老所说，超出凡夫所执之境的孤寂喜乐之理。以全面而真实的智慧观察，乃为此欢喜歌之所发；此欢喜歌揭示能断除缘生恐惧与忧愁之内在体验』。
Tattha yassantarato na santi kopāti yassa ariyapuggalassa antarato abbhantare attano citte cittakālussiyakaraṇato cittappakopā rāgādayo āghātavatthuādikāraṇabhedato anekabhedā dosakopā eva kopā na santi maggena pahīnattā na vijjanti. Ayañhi antarasaddo kiñcāpi ‘‘mañca tvañca kimantara’’ntiādīsu (saṃ. ni. 1.228) kāraṇe dissati, ‘‘antaraṭṭhake himapātasamaye’’tiādīsu (mahāva. 346) vemajjhe, ‘‘antarā ca jetavanaṃ antarā ca sāvatthi’’ntiādīsu (udā. 13, 44) vivare, ‘‘bhayamantarato jāta’’ntiādīsu (itivu. 88; mahāni. 5) citte, idhāpi citte eva daṭṭhabbo. Tena vuttaṃ ‘‘antarato attano citte’’ti.
彼处谓一切无间断怒者，是指圣人内心无间隙，心识无玷污所生心起之各类愤怒及贪染等，因缘诸有分别而生各异之烦恼起源，皆不同缘故所生，虽多种类，但凡嗔恚烦恼便是愤怒，然此愤怒于圣道中已断除，亦不显现。此“内在分别声响”为诸如『为何如此、为何彼如此』等问难之由(见整理典籍1.228)，又如『冰雪时的中间地带』(见大部346)， 又如『介于祇树与舍卫之间』(见优昙缦13、44)，还有『心中生怖畏』(见经杂集88；大杂经5)等处均曰“心中所见”，此处亦应于心中所见。由是故言“内在于自己心中”。
Itibhavābhavatañca vītivattoti yasmā bhavoti sampatti, abhavoti vipatti. Tathā bhavoti vuddhi, abhavoti hāni. Bhavoti vā sassataṃ, abhavoti ucchedo. Bhavoti vā puññaṃ, abhavoti pāpaṃ. Bhavoti vā sugati, abhavoti duggati. Bhavoti vā khuddako, abhavoti mahanto. Tasmā yā sā sampattivipattivuḍḍhihānisassatucchedapuññapāpasugatiduggati- khuddakamahantaupapattibhavānaṃ vasena iti anekappakārā bhavābhavatā vuccati. Catūhipi ariyamaggehi yathāsambhavaṃ tena tena nayena taṃ itibhavābhavatañca vītivatto atikkanto hoti. Atthavasena vibhatti vipariṇāmetabbā. Taṃ vigatabhayanti taṃ evarūpaṃ yathāvuttaguṇasamannāgataṃ khīṇāsavaṃ cittakopābhāvato itibhavābhavasamatikkamato ca bhayahetuvigamena vigatabhayaṃ, vivekasukhena aggaphalasukhena ca sukhiṃ, vigatabhayattā eva asokaṃ. Devā nānubhavanti dassanāyāti adhigatamagge ṭhapetvā sabbepi upapattidevā vāyamantāpi cittacāradassanavasena dassanāya daṭṭhuṃ nānubhavanti na abhisambhuṇanti na sakkonti, pageva manussā. Sekkhāpi hi puthujjanā viya arahato cittappavattiṃ na jānanti.
“如是有及无”之说，是指因有即成就，因无即失坏。若谓有，则增益；若谓无，则损失。亦或谓有为常存，谓无为断灭。或谓有为善业，谓无为恶业。或谓有为乐境，谓无为苦境。或谓有为小者，谓无为大者。由此缘故，谓无量种类之有与无，涵盖成败、增损、起灭、善恶、苦乐、小大等之所生、灭、变化。故于四圣道中，依各道之分别，使彼“如是有与无”悉皆超越。于理趣应当分别变异。以此无怖害，乃至无漏之心无嗔恚烦恼，超越如是有无，因生无怖害，无漏寂灭之幸福，并于独处之乐及觉果之乐中安乐而无忧。天人虽有缘感所见之境界，然未得证圣道，虽欲见闻，亦不能见、不能证、不能作之，唯有人类得之。即使弟子亦如凡夫，不能知晓阿拉汉心识之现行。
Dasamasuttavaṇṇanā niṭṭhitā. · 第十经注释完毕。
Niṭṭhitā ca mucalindavaggavaṇṇanā. · 穆咖林德品注释完毕。