1. Ekakanipāto · 1. 一集义注

154 段 · CSCD 巴利原典

Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者

Khuddakanikāye · 小部

Itivuttaka-aṭṭhakathā · 《如是语经》注释

Ganthārambhakathā论典开始之语

Mahākāruṇikaṃ nāthaṃ, ñeyyasāgarapāraguṃ;

具大慈悲的主，彼岸智慧如大海般广大；

Vande nipuṇagambhīra-vicitranayadesanaṃ.

顶礼那深妙、深奥且变化多端的教诲。

Vijjācaraṇasampannā, yena niyyanti lokato;

拥有智慧与行为完备功德者，令众生离苦得乐；

Vande tamuttamaṃ dhammaṃ, sammāsambuddhapūjitaṃ.

顶礼那至高之法，受正自觉者恭敬供养。

Sīlādiguṇasampanno, ṭhito maggaphalesu yo;

具正戒等根本功德，坚定于道果的彼法；

Vande ariyasaṅghaṃ taṃ, puññakkhettaṃ anuttaraṃ.

顶礼那圣者僧团，是无上功德之田地。

Vandanājanitaṃ puññaṃ, iti yaṃ ratanattaye;

因供养而生的功德，是用于珍宝之中。

Hatantarāyo sabbattha, hutvāhaṃ tassa tejasā.

消除一切障碍，我已具足那光明。

Ekakādippabhedena , desitāni mahesinā;

这些由尊者以单一初别义教授，

Lobhādīnaṃ pahānāni, dīpanāni visesato.

主要为断除贪欲等诸结，使其显明清晰。

Suttāni ekato katvā, itivuttapadakkharaṃ;

长老们将经文统一编纂，成为教言的基础，

Dhammasaṅgāhakā therā, saṅgāyiṃsu mahesayo.

尊者们互相集结，广为聚合法门。

Itivuttakamicceva, nāmena vasino pure;

此谓语句，意指在此城中居住者，姓名如是。

Yaṃ khuddakanikāyasmiṃ, gambhīratthapadakkamaṃ.

是小部经中内容深义的文句，具足奥义。

Tassa gambhīrañāṇehi, ogāhetabbabhāvato;

依此深义之知识，应当破解其内容的奥秘。

Kiñcāpi dukkarā kātuṃ, atthasaṃvaṇṇanā mayā.

我虽作此义释，亦仅能解说其义，不敢强加难解之释。

Sahasaṃvaṇṇanaṃ yasmā, dharate satthu sāsanaṃ;

因世尊法藏所持，义释须即速传达，方不违其意。

Pubbācariyasīhānaṃ, tiṭṭhateva vinicchayo.

此义释如昔日先师狮子吼般庄严，判断犹如坚固端正，绝无动摇。

Tasmā taṃ avalambitvā, ogāhetvāna pañcapi;

因此，依止于此，依赖于它，详尽地涵盖五项内容；

Nikāye upanissāya, porāṇaṭṭhakathānayaṃ.

以部派为依托，依赖于早期释义文；

Nissitaṃ vācanāmaggaṃ, suvisuddhaṃ anākulaṃ;

所依赖者乃言辞之道，纯净明白，无疑无碍；

Mahāvihāravāsīnaṃ, nipuṇatthavinicchayaṃ.

为大寺住持者所精通、仔细考察含义；

Punappunāgataṃ atthaṃ, vajjayitvāna sādhukaṃ;

反复修订其义，反复校正为善巧之说；

Yathābalaṃ karissāmi, itivuttakavaṇṇanaṃ.

我将尽力如是述说，详细说明正法之义。

Iti ākaṅkhamānassa, saddhammassa ciraṭṭhitiṃ;

因此，对于渴望法久住的正法者，

Vibhajantassa tassatthaṃ, nisāmayatha sādhavoti.

应当细心分辨此处的正法，安住于善法。

Tattha itivuttakaṃ nāma ekakanipāto, dukanipāto, tikanipāto, catukkanipātoti catunipātasaṅgahaṃ. Tampi vinayapiṭakaṃ, suttantapiṭakaṃ, abhidhammapiṭakanti tīsu piṭakesu suttantapiṭakapariyāpannaṃ; dīghanikāyo majjhimanikāyo, saṃyuttanikāyo, aṅguttaranikāyo, khuddakanikāyoti pañcasu nikāyesu khuddakanikāyapariyāpannaṃ; suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthā, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallanti navasu sāsanaṅgesu itivuttakaṅgabhūtaṃ.

这里所谓“记言集”是指单卷集、双卷集、三卷集、四卷集，合称为四集总汇。三藏中包括律藏、经藏、论藏三藏，其中经藏又包含长部、中部、相应部、增支部以及小部五部。在小部中，包括经、歌颂、论释、颂偈、默然偈、记言集、本生经、奇特法、释经共九种法门，其中记言集即包括在内。

‘‘Dvāsīti buddhato gaṇhiṃ, dvesahassāni bhikkhuto;

‘二千两百五十八，是佛所说，

Caturāsīti sahassāni, ye me dhammā pavattino’’ti. (theragā. 1027) –

四万三千八百，是我所行之法。’（长老颂1027）——

Evaṃ dhammabhaṇḍāgārikena paṭiññātesu caturāsītiyā dhammakkhandhasahassesu katipayadhammakkhandhasaṅgahaṃ. Suttato ekakanipāte tāva sattavīsati suttāni, dukanipāte dvāvīsati, tikanipāte paññāsa, catukkanipāte terasāti dvādasādhikasuttasatasaṅgahaṃ. Tassa nipātesu ekakanipāto ādi, vaggesu pāṭibhogavaggo, suttesu lobhasuttaṃ. Tassāpi ‘‘vuttañhetaṃ bhagavatā’’tiādikaṃ āyasmatā ānandena paṭhamamahāsaṅgītikāle vuttaṃ nidānamādi. Sā panāyaṃ paṭhamamahāsaṅgīti vinayapiṭake tantimāruḷhā eva. Yo panettha nidānakosallatthaṃ vattabbo kathāmaggo , sopi sumaṅgalavilāsiniyā dīghanikāya-aṭṭhakathāya vitthārato vuttoyevāti tattha vuttanayeneva veditabbo.

于是，这位堪称法宝庄严者，在约四万三千八百法蕴中归纳整理出若干法蕴合集。经中单卷集有二十七经，双卷集有二十二，经三卷集五十讲，四卷集一百十三讲。其单卷集起首章是《便利章》，经中有贪法经。该单卷集的开头有“此已由世尊所说”等语句，为比库阿难在第一次大结集时所记载的引言。这正是律藏中第一部名为《记言法》的书。若今论依据此引言妥当，应当知道《如是我闻》这句是出自详细注解长部的《法句经注疏》。

Nidānavaṇṇanā因缘解释

Yaṃ panetaṃ vuttañhetaṃ bhagavatātiādikaṃ nidānaṃ. Ekadhammaṃ, bhikkhave, pajahathātiādikaṃ suttaṃ. Tattha vuttaṃ bhagavatātiādīni nāmapadāni. Itīti nipātapadaṃ. Pajahathāti ettha pa-iti upasaggapadaṃ, jahathā-ti ākhyātapadaṃ. Iminā nayena sabbattha padavibhāgo veditabbo.

“此中所说的『世尊如是言』等作为因缘的说明，是『一法当舍』等经文。在此之中，『世尊如是言』等为名词，『如是』为副词部分，『舍』为动词部分。依此方法，应全面认识句中各词的词类划分。

Atthato pana vuttasaddo tāva saupasaggo anupasaggo ca vapane vāpasamakaraṇe kesohāraṇe jīvitavuttiyaṃ pavuttabhāve pāvacanabhāvena pavattite ajjhesane kathaneti evamādīsu dissati. Tathā hesa –

但从义理上看，『所说之语』常呈现出有前缀、无前缀，或在连接、词尾加减、报生现象与开示语气方面出现的状况，常见于此类句式中。比如此文中即显现此类用法，故说如下：

‘‘Gāvo tassa pajāyanti, khette vuttaṃ virūhati;

‘牛群生育于彼，良田中青草长出；’

Vuttānaṃ phalamasnāti, yo mittānaṃ na dubbhatī’’ti. –

‘所说之果实入口，朋友中不怀恶意’——

Ādīsu (jā. 2.22.19) vapane āgato. ‘‘No ca kho paṭivutta’’ntiādīsu (pārā. 289) aṭṭhadantakādīhi vāpasamakaraṇe. ‘‘Kāpaṭiko māṇavo daharo vuttasiro’’tiādīsu (ma. ni. 2.426) kesohāraṇe. ‘‘Pannalomo paradattavutto migabhūtena cetasā viharatī’’tiādīsu (cūḷava. 332) jīvitavuttiyaṃ. ‘‘Seyyathāpi nāma paṇḍupalāso bandhanā pavutto abhabbo haritatthāyā’’tiādīsu (pārā. 92; pāci. 666; mahāva. 129) bandhanato pavuttabhāve. ‘‘Yesamidaṃ etarahi, brāhmaṇā, porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihita’’ntiādīsu pāvacanabhāvena pavattite. Loke pana – ‘‘vutto gaṇo vutto pārāyano’’tiādīsu ajjhene. ‘‘Vuttaṃ kho panetaṃ bhagavatā dhammadāyādā me, bhikkhave, bhavatha, mā āmisadāyādā’’tiādīsu (ma. ni. 1.30) kathane. Idhāpi kathane daṭṭhabbo. Tasmā vuttaṃ kathitaṃ bhāsitanti attho.

例如，在开端处有『来自言说』的用法（如《增支部》二·二二·十九节）。在回顾处有『无回复』等用语（如《波罗奈》二八九节），有用八牙齿之例。有在断发处称『狡诈的少年儿郎，无学之辈』等（如《中部尼柯耶》二·四二六节）。有在命终处说『毛发未死，由野兽之思维而动』等（如《小般泥洹经》三三二节），也有在束缚意义上说『譬如名为毒蛇的毒箭，不似目标出现』（如《波罗奈》九十二节、《巴尼佳》六六六节、《大般涅槃经》一二九节）。又有以开示之语义说『目前这些婆罗门的古老论说已被歌唱阐明』。世间亦说『言说的是部类，是他方』等。又有说『此经是由世尊亲自示现法义，弟子们当当守护，不当与外道共论。』（如《中部尼柯耶》一·三十节）亦可据此理解。此处所说，须理解为‘所说’、‘所讲’之意。

Dutiyo pana vuttasaddo vacane ciṇṇabhāve ca veditabbo. Hi-iti jātu vibyattanti etasmiṃ atthe nipāto. So idāni vuccamānasuttassa bhagavato vibyattaṃ bhāsitabhāvaṃ joteti. Vācakasaddasannidhāne hi payuttā nipātā. Tehi vattabbamatthaṃ jotenti. Etanti ayaṃ etasaddo –

第二，须从词句分解的状态认识所说的言语。谓『是』（hi）字永不变换，故视之为副词。此时被称为名词的部分，即谓句中出现的词尾。依语境附合，言语者以此词尾指示义理。此即所谓言语附义之谓。以上说法，即是对该言语的意义说明。

‘‘Yo ca buddhañca dhammañca, saṅghañca saraṇaṃ gato;

“凡于世尊、正法及僧伽皈依者，

Cattāri ariyasaccāni, sammappaññāya passati.

能以正慧明彻见四圣谛者。

‘‘Dukkhaṃ dukkhasamuppādaṃ, dukkhassa ca atikkamaṃ;

谓苦及苦之生起，及苦之超越，

Ariyañcaṭṭhaṅgikaṃ maggaṃ, dukkhūpasamagāminaṃ.

圣八正道，苦之息灭者。

‘‘Etaṃ kho saraṇaṃ khemaṃ, etaṃ saraṇamuttamaṃ;

是故，此皈依安全无虞，亦为至上皈依，

Etaṃ saraṇamāgamma, sabbadukkhā pamuccatī’’ti. (dha. pa. 190-192) –

于此皈依者，诸苦悉得解脱。”（《大品法句经》190-192偈）

Ādīsu yathāvutte āsannapaccakkhe āgato. ‘‘Appamattakaṃ kho panetaṃ, bhikkhave, oramattakaṃ sīlamattakaṃ, yena puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyyā’’tiādīsu (dī. ni. 1.7) pana vakkhamāne āsannapaccakkhe. Idhāpi vakkhamāneyeva daṭṭhabbo. Saṅgāyanavasena vakkhamānañhi suttaṃ dhammabhaṇḍāgārikena buddhiyaṃ ṭhapetvā tadā ‘‘eta’’nti vuttaṃ.

正如起首所说，因缘就近而生。『比库们，此乃无有疏忽、适度、有节制的戒法，借此外行人能正确评价如来的风采。』此语乃在《说经·结集经》初段说法时所述。因缘际会中，亦应在言说时观察此义。依靠结集之功，言说时须凭借具慧者重新坚定理解，而后说『如此』。

Bhagavatāti ettha bhagavāti garuvacanaṃ. Garuṃ hi loke bhagavāti vadanti. Tathāgato ca sabbaguṇavisiṭṭhatāya sattānaṃ garu, tasmā bhagavāti veditabbo. Porāṇehipi vuttaṃ –

「世尊」一词，此处特指尊称。世间人若称尊贵，常用「世尊」一词。如来因为具足一切美德，受众生敬重，因此应称为「世尊」。古人亦有言——

‘‘Bhagavāti vacanaṃ seṭṭhaṃ, bhagavāti vacanamuttamaṃ;

『世尊此语为最高，世尊此语为至善；','50':'敬重相随者，是为世尊』。

Garu gāravayutto so, bhagavā tena vuccatī’’ti.

彼被尊敬且受尊重，以此故称为世尊。

Seṭṭhavācakañhi vacanaṃ seṭṭhaguṇasahacaraṇato seṭṭhanti vuttaṃ. Atha vā vuccatīti vacanaṃ, attho. Tasmā bhagavātivacanaṃ seṭṭhanti bhagavāti iminā vacanena vacanīyo yo attho, so seṭṭhoti attho. Bhagavāti vacanamuttamanti etthāpi eseva nayo. Gāravayuttoti garubhāvayutto garuguṇayogato, garukaraṇaṃ vā sātisayaṃ arahatīti gāravayutto, gāravārahoti attho. Evaṃ guṇavisiṭṭhasattuttamagarugāravādhivacanametaṃ yadidaṃ bhagavāti. Apica –

「最高」此词乃因配合最高美德及其伴随者，故称之为最高。或谓「世尊」一语，意指词义，因此以「世尊」一语可称为最高。所谓至善，同此理。敬重相随，指带有尊贵之心、具备尊贵美德，以及能令尊敬之圣者，故称敬重相随、使得尊敬。如此具备美德最胜之众生，即被称为最高、受敬尊之世尊。除此，亦有云——

‘‘Bhagī bhajī bhāgī vibhattavā iti,

『具有恩德、成员、分配者等意』，

Akāsi bhagganti garūti bhāgyavā;

『不造作』是指具备庄严伟大的品质者，被称为幸运之人；

Bahūhi ñāyehi subhāvitattano,

他因多种智慧善趣而获悉美好意趣，

Bhavantago so bhagavāti vuccatī’’ti. –

因此被尊称为『具有庄严伟大者』。

Niddese āgatanayena –

该义由此段原文所说明——

‘‘Bhāgyavā bhaggavā yutto, bhagehi ca vibhattavā;

『幸运者、庄严者联合于种种缘起，且能被诸分所区辨，

Bhattavā vantagamano, bhavesu bhagavā tato’’ti.

善于获享诸种馈赠，应命而行，故称为庄严伟大者。』

Imissā gāthāya ca vasena bhagavāti padassa attho vattabbo. So panāyaṃ attho sabbākārena visuddhimagge buddhānussatiniddese vuttoti. Tattha vuttanayeneva veditabbo.

关于这段偈颂中“vasena bhagavā”一词的意义，应当说明。这个词的意义整体上是指清净道中佛陀圣迹的说明。这里面说的义理，就是应当依此所说的来理解和认识。

Aparo nayo – bhāgavāti bhagavā, bhatavāti bhagavā, bhāge vanīti bhagavā, bhage vanīti bhagavā, bhattavāti bhagavā, bhage vamīti bhagavā, bhāge vamīti bhagavā.

世尊一词的别义多种：『世尊』者，是指世间；『世尊』者，是指主人；『世尊』者，是指份额；『世尊』者，是指食粮；『世尊』者，是指所分得者；『世尊』者，是指享受者；世尊亦如是称呼。

‘‘Bhāgavā bhatavā bhāge, bhage ca vani bhattavā;

『世尊』是指拥有天下者，且为天下所敬奉；

Bhage vami tathā bhāge, vamīti bhagavā jino’’.

为天下分得者，且被尊称为胜利者，故称为世尊。」

Tattha kathaṃ bhāgavāti bhagavā? Ye te sīlādayo dhammakkhandhā guṇakoṭṭhāsā, te anaññasādhāraṇā niratisayā tathāgatassa atthi upalabbhanti. Tathā hissa sīlaṃ, samādhi, paññā, vimutti, vimuttiñāṇadassanaṃ, hirī, ottappaṃ, saddhā, vīriyaṃ, sati, sampajaññaṃ, sīlavisuddhi, cittavisuddhi, diṭṭhivisuddhi, samatho, vipassanā, tīṇi kusalamūlāni, tīṇi sucaritāni, tayo sammāvitakkā, tisso anavajjasaññā, tisso dhātuyo, cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, cattāro ariyamaggā, cattāri ariyaphalāni , catasso paṭisambhidā, catuyoniparicchedakañāṇāni, cattāro ariyavaṃsā, cattāri vesārajjañāṇāni, pañca padhāniyaṅgāni, pañcaṅgiko sammāsamādhi, pañcañāṇiko sammāsamādhi, pañcindriyāni, pañca balāni, pañca nissāraṇīyā dhātuyo, pañca vimuttāyatanañāṇāni, pañca vimuttiparipācanīyā saññā, cha anussatiṭṭhānāni, cha gāravā, cha nissāraṇīyā dhātuyo, cha satatavihārā, cha anuttariyāni, cha nibbedhabhāgiyā saññā, cha abhiññā, cha asādhāraṇañāṇāni, satta aparihāniyā dhammā, satta ariyadhanāni, satta bojjhaṅgā, satta sappurisadhammā, satta nijjaravatthūni, satta saññā, satta dakkhiṇeyyapuggaladesanā, satta khīṇāsavabaladesanā, aṭṭha paññāpaṭilābhahetudesanā, aṭṭhasammattāni, aṭṭha lokadhammātikkamo, aṭṭha ārambhavatthūni, aṭṭha akkhaṇadesanā, aṭṭha mahāpurisavitakkā, aṭṭha abhibhāyatanadesanā, aṭṭha vimokkhā, nava yonisomanasikāramūlakā dhammā, nava pārisuddhipadhāniyaṅgāni, nava sattāvāsadesanā, nava āghātappaṭivinayā, nava saññā, nava nānattā, nava anupubbavihārā, dasa nāthakaraṇā dhammā, dasa kasiṇāyatanāni, dasa kusalakammapathā, dasa sammattāni, dasa ariyavāsā, dasa asekkhā dhammā, dasa tathāgatabalāni, ekādasa mettānisaṃsā, dvādasa dhammacakkākārā, terasa dhutaguṇā, cuddasa buddhañāṇāni, pañcadasa vimuttiparipācanīyā dhammā, soḷasavidhā ānāpānassati, soḷasa aparantapanīyā dhammā, aṭṭhārasa buddhadhammā, ekūnavīsati paccavekkhaṇañāṇāni, catucattālīsa ñāṇavatthūni, paññāsa udayabbayañāṇāni, paropaṇṇāsa kusaladhammā, sattasattati ñāṇavatthūni, catuvīsatikoṭisatasahassasamāpattisañcārimahāvajirañāṇaṃ, anantanayasamantapaṭṭhānapavicayapaccavekkhaṇadesanāñāṇāni, tathā anantāsu lokadhātūsu anantānaṃ sattānaṃ āsayādivibhāvanañāṇāni cāti, evamādayo anantā aparimāṇabhedā anaññasādhāraṇā niratisayā guṇabhāgā guṇakoṭṭhāsā vijjanti upalabbhanti. Tasmā yathāvuttavibhāgā guṇabhāgā assa atthīti bhāgavāti vattabbe. Ākārassa rassattaṃ katvā ‘‘bhagavā’’ti vutto. Evaṃ tāva bhāgavāti bhagavā.

关于‘bhagavā’为何称为‘世尊’，是因为其身具众多美德及法的蕴聚，是无有等的。由此者，佛陀具足清净戒律、禅定、智慧、解脱及解脱知见；具足羞耻、不害怕、信心、精进、念、明智；具足戒清净、心清净、见解清净；具备止、观两禅修；具备三善根、三种善行；具备三善思维、三种无瑕净念；具备三种根源；四念处、四正勤、四力、四圣道、四圣果；四种分别；四种起源破除智慧；四种出身知识；五种应修行法；五根；五力；五可舍弃因；五种解脱处知识；五种应修解脱观念；六种念诵处；六礼敬；六种应舍弃；六种恒行；六种无上；六种断法的觉知；七种不可杀坏法；七种圣资具；七种觉支；七种善人德行；七种清净因；七种知见；七种正南方；七种断除浊染果报说法；八种智得之因说法；八种正法；八种超越世法；八种精勤因；八种专注讲说；八种大士思维；八种宣说法；八种解脱；九种良善思维根本；九种清净应修行因；九种众生舍弃说法；九种邪行戒禁；九种觉知；九种差异；九种渐次修习；十种护主因；十种遍光境；十种善业道；十种正法；十种圣居；十种不染污法；十种如来力；十一种慈心资粮；十二种法轮种子；十三种净行；十四种佛智；十五种应修解脱观念；十六种入出息念法；十六种不可逆转教法；十八种佛法；二十一种回顾知见；四十四种知见根本；五十种生灭知见；五十五种善行；七十七种知见根本；两千四百万遍的深入觉察智慧；无尽众生内心根本分别灭除之知见；以及无量世界中无量众生烦恼分别灭除知见等等，如此种种无量无边、不可分割、无有他等的善法部分、善法总集，共同认识与观察，故应说“bhagavā”。从这些所说的善法部分的集合来看，即是“bhagavā”之义。字形与字音渊源由此定为“bhagavā”。因而应以此解释“bhagavā”意为“世尊”。

‘‘Yasmā sīlādayo sabbe, guṇabhāgā asesato;

“由于戒等诸法，所有善法无有缺漏……”

Vijjanti sugate tasmā, bhagavāti pavuccati’’.

『世尊』一名乃因称其为『安乐者』（Sugatā），故谓之世尊。

Kathaṃ bhatavāti bhagavā? Ye te sabbalokahitāya ussukkamāpannehi manussattādike aṭṭha dhamme samodhānetvā sammāsambodhiyā katamahābhinīhārehi mahābodhisattehi paripūretabbā dānapāramī, sīlanekkhammapaññāvīriyakhantisaccaadhiṭṭhānamettāupekkhāpāramīti dasa pāramiyo, dasa upapāramiyo, dasa paramatthapāramiyoti samatiṃsa pāramiyo, dānādīni cattāri saṅgahavatthūni, cattāri adhiṭṭhānāni, attapariccāgo, nayanadhanarajjaputtadārapariccāgoti pañca mahāpariccāgā, pubbayogo, pubbacariyā, dhammakkhānaṃ, lokatthacariyā, ñātatthacariyā, buddhatthacariyāti evamādayo saṅkhepato vā puññasambhārañāṇasambhārā buddhakaradhammā, te mahābhinīhārato paṭṭhāya kappānaṃ satasahassādhikāni cattāri asaṅkhyeyyāni yathā hānabhāgiyā, saṃkilesabhāgiyā , ṭhitibhāgiyā, vā na honti; atha kho uttaruttari visesabhāgiyāva honti; evaṃ sakkaccaṃ nirantaraṃ anavasesato bhatā sambhatā assa atthīti bhatavāti bhagavā; niruttinayena takārassa gakāraṃ katvā. Atha vā bhatavāti teyeva yathāvutte buddhakaradhamme vuttanayena bhari sambhari paripūresīti attho. Evampi bhatavāti bhagavā.

世尊如何称谓「bhava」（存在）？这是因为为一切众生利益而愈发精进，在具足八种诸法灭除之后，由正觉者以宏大庄严诸法——即布施、戒、出家、慧、勤、忍、诚、定、慈、舍这十种渡法；以及十种辅助渡法、三十九种最高渡法，共计三十种渡法圆满成就。又具足四种布施集合、四种坚定、五种大舍（舍己奉献、舍眼财、舍怒儿、舍妻子等）、前行、初行、法守护、为世行、为亲族行、为佛行等诸法。此类汇聚为福德堆积、智慧堆积、成佛法门。正于此具足宏大庄严，以百千万亿无量无边如落叶碎等无损者行持，转而不灭；而后又生生俱具精致别相。世尊因而称「bhava」，于言说中故用重音takāra变音gakāra以明示。或云称「bhava」者，即上述成佛法门由多次累积充满而成义。世尊即如此称之。

‘‘Yasmā sambodhiyā sabbe, dānapāramiādike;

「因正觉者具足布施等渡法，故世尊称为bhava。」

Sambhāre bhatavā nātho, tasmāpi bhagavā mato’’.

「具足福德者为主，因此世尊被称。」

Kathaṃ bhāge vanīti bhagavā? Ye te catuvīsatikoṭisatasahassasaṅkhā devasikaṃ vaḷañjanakasamāpattibhāgā, te anavasesato lokahitatthaṃ attano diṭṭhadhammasukhavihāratthañca niccakappaṃ vani bhaji sevi bahulamakāsīti bhāge vanīti bhagavā. Atha vā abhiññeyyesu dhammesu kusalādīsu khandhādīsu ca ye te pariññeyyādivasena saṅkhepato vā catubbidhā abhisamayabhāgā, vitthārato pana ‘‘cakkhu pariññeyyaṃ …pe… jarāmaraṇaṃ pariññeyya’’ntiādinā (paṭi. ma. 1.21) aneke pariññeyyabhāgā, ‘‘cakkhussa samudayo pahātabbo…pe… jarāmaraṇassa samudayo pahātabbo’’tiādinā pahātabbabhāgā, ‘‘cakkhussa nirodho sacchikātabbo…pe… jarāmaraṇassa nirodho sacchikātabbo’’tiādinā sacchikātabbabhāgā, ‘‘cakkhunirodhagāminīpaṭipadā bhāvetabbā…pe… cattāro satipaṭṭhānā bhāvetabbā’’tiādinā ca anekabhedā bhāvetabbabhāgā ca dhammā, te sabbe vani bhaji yathārahaṃ gocarabhāvanāsevanānaṃ vasena sevi. Evampi bhāge vanīti bhagavā. Atha vā ye ime sīlādayo dhammakkhandhā sāvakehi sādhāraṇā guṇakoṭṭhāsā guṇabhāgā, kinti nu kho te veneyyasantānesu patiṭṭhapeyyanti mahākaruṇāya vani abhipatthayi. Sā cassa abhipatthanā yathādhippetaphalāvahā ahosi. Evampi bhāge vanīti bhagavā.

世尊为何称为「bhāga vani」？这是因诸天众达二十四亿三千万，具足福德之分，恒时为了利他与自得快乐而不断在林中安住，广为修习。或云指五根、五力等净明知见所证广果。此大福德得以具足后，能恒住林中。又或指诸多通过专业修行、通过四种慧境所获福德之一切具体部分，如眼慧知识、寿慧知识等，能断老死、断生、断集、断苦，为能证得涅槃之具体段位。诸行如「必须断除眼之生起」、「必须证得眼之息灭」及「当修眼之息灭之道」等多种分别断除行法等，此皆悉能使众生持续修习。诸位弟子具足此戒行法界福德，世尊由此悲愍期望使之在流转中坚立，是其愿力；此愿力皆为证果之由来。世尊因之说称「bhāga vani」。

‘‘Yasmā ñeyyasamāpatti-guṇabhāge tathāgato;

「因如来具足应知境界之功德，故世尊称『bhāga』。」

Bhaji patthayi sattānaṃ, hitāya bhagavā tato’’.

世尊从事于众生的利益。

Kathaṃ bhage vanīti bhagavā? Samāsato tāva katapuññehi payogasampannehi yathāvibhavaṃ bhajīyantīti bhagā, lokiyalokuttarā sampattiyo. Tattha lokiye tāva tathāgato sambodhito pubbe bodhisattabhūto paramukkaṃsagate vani bhaji sevi, yattha patiṭṭhāya niravasesato buddhakaradhamme samannānento buddhadhamme paripācesi. Buddhabhūto pana te niravajjasukhūpasaṃhite anaññasādhāraṇe lokuttarepi vani bhaji sevi. Vitthārato pana padesarajjaissariyacakkavattisampattidevarajjasampattiādivasena jhānavimokkhasamādhisamāpattiñāṇadassanamaggabhāvanāphala- sacchikiriyādiuttarimanussadhammavasena ca anekavihite anaññasādhāraṇe bhage vani bhaji sevi. Evaṃ bhage vanīti bhagavā.

如何称谓“世尊”？这是说，世尊因具足多种善业利益，并由此享受世间及超世间的果报而被称为“世尊”。其中世间的利益，指出如来以前为菩萨时，在初发心时修持六度，安住坚定无动摇，具足佛所造法，周满弘护佛法。佛果成就后，世尊以无垢清净的安乐法，为诸众生所敬仰且无二，具足超越世间的利益。具体详述其境地、威仪、天王之国与诸天国土及禅悦解脱、正定到达、智慧见解、道的修习及证果等，以及超越人间世间法的多种无比殊胜圆满的品格和修行功德，称之为“世尊”。

‘‘Yā tā sampattiyo loke, yā ca lokuttarā puthū;

“那些在世间得成就的和超越世间的多种功德，

Sabbā tā bhaji sambuddho, tasmāpi bhagavā mato’’.

皆为全觉者所具足，故称为世尊。”

Kathaṃ bhattavāti bhagavā? Bhattā daḷhabhattikā assa bahū atthīti bhagavā. Tathāgato hi mahākaruṇāsabbaññutaññāṇādiaparimitanirupamappabhāvaguṇavisesasamaṅgibhāvato sabbasattuttamo, sabbānatthaparihārapubbaṅgamāya niravasesahitasukhavidhānatapparāya niratisayāya payogasampattiyā sadevamanussāya pajāya accantūpakāritāya dvattiṃsamahāpurisalakkhaṇaasītianubyañjanabyāmappabhādi- anaññasādhāraṇaguṇavisesapaṭimaṇḍitarūpakāyatāya, yathābhuccaguṇādhigatena ‘‘itipi so bhagavā’’tiādinayappavattena lokattayabyāpinā suvipulena suvisuddhena ca thutighosena samannāgatattā ukkaṃsapāramippattāsu appicchatāsantuṭṭhitādīsu suppatiṭṭhitabhāvato dasabalacatuvesārajjādiniratisayaguṇavisesasamaṅgibhāvato ca rūpappamāṇo rūpappasanno, ghosappamāṇo ghosappasanno, lūkhappamāṇo lūkhappasanno, dhammappamāṇo dhammappasannoti evaṃ catuppamāṇike lokasannivāse sabbathāpi pasādāvahabhāvena samantapāsādikattā aparimāṇānaṃ sattānaṃ sadevamanussānaṃ ādarabahumānagāravāyatanatāya paramapemasambhattiṭṭhānaṃ. Ye ca tassa ovāde patiṭṭhitā aveccappasādena samannāgatā honti, kenaci asaṃhāriyā tesaṃ sambhatti samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā. Tathā hi te attano jīvitapariccāgepi tattha pasādaṃ na pariccajanti, tassa vā āṇaṃ daḷhabhattibhāvato. Tenevāha –

如何解“比他”？这是说，比他指坚定不动摇的护持。世尊因具足广大慈心、寂灭智慧、无量无法可说的殊胜圆满正法诸德，乃至诸佛等正觉所具足的无上殊胜功德，受世间众生尊敬荣敬，无俄然散失而常具无比功德；又以四力护持一切众生，如影随形，整体彻底圆满，令人赞叹如净，道路畅达，有诸随伴十二大人相及谙熟世间法及奇妙不可思议之威仪，形状美好，色相光明，声音悦耳，触受圆满，法相妙理具足，如此四恩满具，普遍遍在世间诸处普及施于众生，故能生起无尽敬爱及欢喜安乐之心。依其劝导所次第建立的信心者，因其坚定不舍恩德受持，不被妖魔天人婆罗门破坏，且即使舍弃自生生命亦不失信心，故为坚定不移护持。故有言：

‘‘Yo ve kataññū katavedi dhīro;

“知恩报恩、智慧明了的即为坚定护持者；

Kalyāṇamitto daḷhabhatti ca hotī’’ti. (jā. 2.17.78);

善友确是坚定的依护。

‘‘Seyyathāpi, bhikkhave, mahāsamuddo ṭhitadhammo velaṃ nātivattati; evameva kho, bhikkhave, yaṃ mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ, taṃ mama sāvakā jīvitahetupi nātikkamantī’’ti (a. ni. 8.20; udā. 45; cūḷava. 385) ca.

比如说，比库们，就像大海的稳定性质不会被风浪轻易撼动，正如我由诸弟子受持的戒律乃限定的，不至于超过我弟子们生命的范围。

Evaṃ bhattavāti bhagavā niruttinayena ekassa takārassa lopaṃ katvā itarassa gakāraṃ katvā.

因此被称为确定，世尊用言语之法将摇摆不定者一并排除，将确定者加以维护。

‘‘Guṇātisayayuttassa, yasmā lokahitesino;

“由于具备多重美德，因其发心利益众生；

Sambhattā bahavo satthu, bhagavā tena vuccatī’’ti.

因此有许多事是世尊所称赞的。”

Kathaṃ bhage vamīti bhagavā? Yasmā tathāgato bodhisattabhūtopi purimāsu jātīsu pāramiyo pūrento bhagasaṅkhātaṃ siriṃ issariyaṃ yasañca vami uggiri kheḷapiṇḍaṃ viya anapekkho chaḍḍayi. Tathā hissa somanassakumārakāle, hatthipālakumārakāle, ayogharapaṇḍitakāle, mūgapakkhapaṇḍitakāle, cūḷasutasomakāleti evamādīsu nekkhammapāramipūraṇavasena devarajjasadisāya rajjasiriyā pariccattattabhāvānaṃ parimāṇaṃ natthi. Carimattabhāvepi hatthagataṃ cakkavattisiriṃ devalokādhipaccasadisaṃ catuddīpissariyaṃ cakkavattisampattisannissayaṃ sattaratanasamujjalaṃ yasañca tiṇāyapi amaññamāno nirapekkho pahāya abhinikkhamitvā sammāsambodhiṃ abhisambuddho. Tasmā ime siriādike bhage vamīti bhagavā. Atha vā bhāni nāma nakkhattāni, tehi samaṃ gacchanti pavattantīti bhagā , sineruyugandharauttarakuruhimavantādibhājanalokavisesasannissayā sobhā kappaṭṭhitiyabhāvato. Tepi bhagavā vami taṃnivāsisattāvāsasamatikkamanatotappaṭibaddhachandarāgappahānena pajahīti. Evampi bhage vamīti bhagavā.

世尊为何称为“富饶者”？因为如来虽是菩提薩埵之身，前生诸多生命中完满了多种波罗蜜，成就了有威力、富贵、光荣的殊胜名声与威望，如同轻视山岳般舍弃了盛满粮食的满满贡品。如此，在其少年时期、护象时期、无所畏惧之世间国师时期、愚钝时聪敏时期、年少带佛名之时，皆以出世波罗蜜圆满，前往天王国，华丽的尊贵与显赫光辉无与伦比。至末世，上生象王，具足诸天王之尊显威光，依靠四大洲的荣华宝物；其光辉远远超越三宝七宝，连稻谷禾苗也不相让，抛弃执著，不染着任何，成就正觉证悟。因此，世尊说此为“富饶”。或世尊又以星宿同样进转不息来比喻富饶者，借由恒久不变、光辉照映众生的星宿，显现其荣光。世尊便舍弃七宿七家之居、七村七舍，经由远离欲望执着的清净心而成就富饶。因此世尊言此为“富饶者”。

‘‘Cakkavattisiriṃ yasmā, yasaṃ issariyaṃ sukhaṃ;

"轮转至尊之荣华，既为主宰之幸福；

Pahāsi lokacittañca, sugato bhagavā tato’’.

世尊释然断却世间心，彼是善逝也。"

Kathaṃ bhāge vamīti bhagavā? Bhāgā nāma koṭṭhāsā. Te khandhāyatanadhātādivasena, tatthāpi rūpavedanādivasena, atītādivasena ca anekavidhā. Te ca bhagavā sabbaṃ papañcaṃ, sabbaṃ yogaṃ, sabbaṃ ganthaṃ, sabbaṃ saṃyojanaṃ, samucchinditvā amatadhātuṃ samadhigacchanto vami uggiri anapekkho chaḍḍayi, na paccāgami. Tathā hesa sabbatthakameva pathaviṃ, āpaṃ, tejaṃ, vāyaṃ, cakkhuṃ, sotaṃ, ghānaṃ, jīvhaṃ, kāyaṃ, manaṃ, rūpe, sadde, gandhe, rase, phoṭṭhabbe, dhamme, cakkhuviññāṇaṃ…pe… manoviññāṇaṃ, cakkhusamphassaṃ …pe… manosamphassaṃ, cakkhusamphassajaṃ vedanaṃ…pe… manosamphassajaṃ vedanaṃ, cakkhusamphassajaṃ saññaṃ…pe… manosamphassajaṃ saññaṃ; cakkhusamphassajaṃ cetanaṃ…pe… manosamphassajaṃ cetanaṃ; rūpataṇhaṃ …pe… dhammataṇhaṃ; rūpavitakkaṃ…pe… dhammavitakkaṃ; rūpavicāraṃ…pe… dhammavicārantiādinā anupadadhammavibhāgavasenapi sabbeva dhammakoṭṭhāse anavasesato vami uggiri anapekkhapariccāgena chaḍḍayi. Vuttañhetaṃ –

世尊何以谓为放弃？所谓放弃者，乃由五蕴、六处、十二界等而起。又由色、受、想等诸法所生，及过去等多种种类。世尊断尽一切繁缛纷扰，一切业结缔束，一切缠缚，断绝而得不死之界，放弃跳脱，毫无挂碍，不再回转。如是者，亦如遍布诸处之地、水、火、风，亦如眼、耳、鼻、舌、身、意，及色、声、香、味、触、法，眼识……至意识，眼触……至意触，眼触生之受……至意触生之受，眼触生之想……至意触生之想，眼触生之意……至意触生之意；色欲……至法欲；色思虑……至法思虑；色察察……至法察察等，诸法无不依止无落差地断绝跳脱，毫无挂碍，完全舍弃。经典中言曰：

‘‘Yaṃ taṃ, ānanda, cattaṃ vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭhaṃ, taṃ tathāgato puna paccāgamissatīti netaṃ ṭhānaṃ vijjatī’’ti. (Dī. ni. 2.183) –

『那四种已灭放逸、舍弃、远离、弃绝之境，世出世间诸法如来不再回转于此。』（中部律藏 2.183）

Evampi bhāge vamīti bhagavā. Atha vā bhāge vamīti sabbepi kusalākusale sāvajjānavajje hīnappaṇīte kaṇhasukkasappaṭibhāge dhamme ariyamaggañāṇamukhena vami uggiri anapekkho pariccaji pajahi, paresañca tathattāya dhammaṃ desesi. Vuttampi cetaṃ –

世尊即以此义谓为放弃。或依此义，谓诸善恶法，及世间烦恼、苦恼、害欲、无明，入圣道之知见中，断绝跳脱，无挂碍舍弃，庄严清净，能为他人正教。如经典所说：

‘‘Dhammāpi vo, bhikkhave, pahātabbā pageva adhammā, kullūpamaṃ, vo bhikkhave, dhammaṃ desessāmi, nittharaṇatthāya no gahaṇatthāyā’’tiādi. (Ma. ni. 1.240) –

『比库们，诸法若应舍，当舍法；我将宣说法，令汝断除，不为取着。』（增支部律藏 1.240）

Evampi bhāge vamīti bhagavā.

世尊如是说：“在此亦复有分别。”

‘‘Khandhāyatanadhātādi-dhammabhedā mahesinā;

“五蕴、六入、十八界等法变化，皆由世尊所辨析；

Kaṇhasukkā yato vantā, tatopi bhagavā mato’’.

从苦至乐的种种不同，亦为世尊所说。”

Tena vuttaṃ –

于是宣说于此——

‘‘Bhāgavā bhatavā bhāge, bhage ca vani bhattavā;

“尊者在各别法中，且在各别法中胜解；

Bhage vami tathā bhāge, vamīti bhagavā jino’’ti.

在各别法中能分别，亦称为世尊胜利者。”

Tena bhagavatā. Arahatāti kilesehi ārakattā, anavasesānaṃ vā kilesārīnaṃ hatattā, saṃsāracakkassa vā arānaṃ hatattā, paccayādīnaṃ arahattā, pāpakaraṇe rahābhāvāti imehi kāraṇehi arahatā. Ayamettha saṅkhepo. Vitthāro pana visuddhimagge vuttanayena veditabbo.

由此，世尊称为阿拉汉者，谓其离诸烦恼、断除一切染污，没有任何残余的烦恼，断灭生死轮回之锁链，成就缘起法之真实，远离恶行。以上为简略说法，详细内容则应从清净之道的阐述中理解。

Ettha ca bhagavatāti imināssa bhāgyavantatādīpanena kappānaṃ anekesu asaṅkhyeyyesu upacitapuññasambhārabhāvato satapuññalakkhaṇadharassa dvattiṃsamahāpurisalakkhaṇaasītianubyañjana- byāmappabhāketumālādipaṭimaṇḍitā anaññasādhāraṇā rūpakāyasampattidīpitā hoti. Arahatāti imināssa anavasesakilesappahānadīpanena āsavakkhayapadaṭṭhānasabbaññutaññāṇādhigamaparidīpanato dasabalacatuvesārajjachaasādhāraṇañāṇaaṭṭhārasāveṇikabuddhadhammādi- acinteyyāparimeyyadhammakāyasampatti dīpitā hoti. Tadubhayenapi lokiyasarikkhakānaṃ bahumatabhāvo, gahaṭṭhapabbajitehi abhigamanīyatā, tathā abhigatānañca tesaṃ kāyikacetasikadukkhāpanayane paṭibalabhāvo, āmisadānadhammadānehi upakāritā, lokiyalokuttarehi guṇehi saṃyojanasamatthatā ca pakāsitā hoti.

这里所说『世尊』，因其具足极大福德光明，历劫无数积聚无量殊胜功德，故显现三十二大人相、八十种好，呈现非凡之形貌功德。称为『阿拉汉』，则因断尽一切烦恼，显露断尽染污之义，证得阿含圣智，成就十力、四无畏、庄严戒之无染妙德，如师如佛法的无限法身功德。由此两者，世尊获得世俗学者广泛尊敬，无论在家五戒比库及出家比库中皆受崇敬；且在身心苦难中胜过他人，依止施与受戒而获利，且具备世俗与出世间殊胜善法的断除束缚的能力。

Tathā bhagavatāti iminā caraṇadhammesu muddhabhūtadibbavihārādivihāravisesasamāyogaparidīpanena caraṇasampadā dīpitā hoti. Arahatāti iminā sabbavijjāsu sikhāppattaāsavakkhayañāṇādhigamaparidīpanena vijjāsampadā dīpitā hoti. Purimena vā antarāyikaniyyānikadhammānaṃ aviparītavibhattabhāvadīpanena pacchimavesārajjadvayasamāyogo, pacchimena savāsananiravasesakilesappahānadīpanena purimavesārajjadvayasamāyogo vibhāvito hoti.

同样地，称为『世尊』，借由其足行功德及佛境特别集会，彰显具足足迹具足之行的殊胜。称为『阿拉汉』，则由断除烦恼所得之圣智所照，展现智慧功德。前者指的是无碍外境扰乱的作用，后者指出断尽烦恼，无烦恼相续的结合状态，这二者结合，构成不同时间的护持和清净状态相应的表现。

Tathā purimena tathāgatassa paṭiññāsaccavacīsaccañāṇasaccaparidīpanena, kāmaguṇalokiyādhipaccayasalābhasakkārādipariccāgaparidīpanena, anavasesakilesābhisaṅkhārapariccāgaparidīpanena, ca saccādhiṭṭhānacāgādhiṭṭhānapāripūri pakāsitā hoti; dutiyena sabbasaṅkhārūpasamasamadhigamaparidīpanena, sammāsambodhiparidīpanena ca, upasamādhiṭṭhānapaññādhiṭṭhānapāripūri pakāsitā hoti. Tathā hi bhagavato bodhisattabhūtassa lokuttaraguṇe katābhinīhārassa mahākaruṇāyogena yathāpaṭiññaṃ sabbapāramitānuṭṭhānena saccādhiṭṭhānaṃ, pāramitāpaṭipakkhapariccāgena cāgādhiṭṭhānaṃ, pāramitāguṇehi cittavūpasamena upasamādhiṭṭhānaṃ, pāramitāhi eva parahitūpāyakosallato paññādhiṭṭhānaṃ pāripūrigataṃ.

同样地，前者以世尊发誓、真实言语及实相真理展现，借舍弃欲乐及依止世俗因缘如尊敬，显现断然放下无余烦恼的功德；次者以了知断尽一切烦恼之根本，达至真理、寂止解脱，相应圣智成就而显现。世尊成佛之前，因其超越世俗的殊胜德行、无量悲愿及诸多波罗蜜多的修行，具足真理见解、布施行持、定慧修习及菩提智慧圆满，成就完美境界。

Tathā ‘yācakajanaṃ avisaṃvādetvā dassāmī’ti paṭijānanena paṭiññaṃ avisaṃvādetvā dānena ca saccādhiṭṭhānaṃ, deyyapariccāgato cāgādhiṭṭhānaṃ, deyyapaṭiggāhakadānadeyyaparikkhayesu lobhadosamohabhayavūpasamena upasamādhiṭṭhānaṃ, yathārahaṃ yathākālaṃ yathāvidhi ca dānena paññuttaratāya ca paññādhiṭṭhānaṃ pāripūrigataṃ. Iminā nayena sesapāramīsupi caturādhiṭṭhānapāripūri veditabbā. Sabbā hi pāramiyo saccappabhāvitā cāgābhibyañjitā upasamānubrūhitā paññāparisuddhāti evaṃ caturādhiṭṭhānasamudāgatassa tathāgatassa saccādhiṭṭhānaṃ saccādhiṭṭhānasamudāgamena sīlavisuddhi, cāgādhiṭṭhānasamudāgamena ājīvavisuddhi, upasamādhiṭṭhānasamudāgamena cittavisuddhi, paññādhiṭṭhānasamudāgamena diṭṭhivisuddhi. Tathā saccādhiṭṭhānasamudāgamenassa saṃvāsena sīlaṃ veditabbaṃ, cāgādhiṭṭhānasamudāgamena saṃvohārena soceyyaṃ veditabbaṃ, upasamādhiṭṭhānasamudāgamena āpadāsu thāmo veditabbo, paññādhiṭṭhānasamudāgamena sākacchāya paññā veditabbā.

同样，世尊以宁静无争、不烦扰乞求者之心、施恩布施及舍弃供养的真实立场，体现舍施的真理；借观照远离贪嗔痴之心成就定慧，彻底净除贪嗔痴而实现智慧真理的完全完成。由此归纳四真实的成就——戒淨以真理为基础，舍淨以布施为基础，定淨以止息为基础，慧淨以智慧为基础。世尊借此真理一起约束戒律并守护自己，借布施证得无碍善行，修定乐于逆境安稳，智慧清净于辩论探讨中。

Tathā saccādhiṭṭhānasamudāgamena aduṭṭho adhivāseti, cāgādhiṭṭhānasamudāgamena aluddho paṭisevati, upasamādhiṭṭhānasamudāgamena abhīto parivajjeti, paññādhiṭṭhānasamudāgamena amūḷho vinodeti. Tathā saccādhiṭṭhānasamudāgamena cassa nekkhammasukhappatti, cāgādhiṭṭhānasamudāgamena pavivekasukhappatti, upasamādhiṭṭhānasamudāgamena upasamasukhappatti, paññādhiṭṭhānasamudāgamena sambodhisukhappatti dīpitā hoti. Saccādhiṭṭhānasamudāgamena vā vivekajapītisukhappatti, cāgādhiṭṭhānasamudāgamena samādhijapītisukhappatti, upasamādhiṭṭhānasamudāgamena apītijakāyasukhappatti, paññādhiṭṭhānasamudāgamena satipārisuddhijaupekkhāsukhappatti. Tathā saccādhiṭṭhānasamudāgamena parivārasampattilakkhaṇapaccayasukhasamāyogo paridīpito hoti avisaṃvādanato, cāgādhiṭṭhānasamudāgamena santuṭṭhilakkhaṇasabhāvasukhasamāyogo alobhabhāvato, upasamādhiṭṭhānasamudāgamena katapuññatālakkhaṇahetusukhasamāyogo kilesehi anabhibhūtabhāvato, paññādhiṭṭhānasamudāgamena vimuttisampattilakkhaṇadukkhūpasamasukhasamāyogo paridīpito hoti, ñāṇasampattiyā nibbānādhigamanato.

同样地，世尊借由真理显现坚固无畏，借布施修习积累无染，凭止息显现无畏远离，凭智慧破除愚痴。又由此四种真实展现获得四种快乐：真理令出家乐于出世之安，布施令心远离缠缚生于乐，止息得宁静快乐，智慧生觉悟之乐。真理生独处清净乐，布施生禅定快乐，止息生不喜乐，智慧得念为净持中之心平衡乐。并借此真实展示在世俗孤立安乐中不扰乱，布施生满足安乐，止息乐因福缘所成，智慧乐生离苦灭。由智慧圆满而达到涅槃之境。

Tathā saccādhiṭṭhānasamudāgamena ariyassa sīlakkhandhassa anubodhappaṭivedhasiddhi, cāgādhiṭṭhānasamudāgamena ariyassa samādhikkhandhassa, paññādhiṭṭhānasamudāgamena ariyassa paññākkhandhassa, upasamādhiṭṭhānasamudāgamena ariyassa vimuttikkhandhassa anubodhappaṭivedhasiddhi dīpitā hoti. Saccādhiṭṭhānaparipūraṇena ca tapasiddhi, cāgādhiṭṭhānaparipūraṇena sabbanissaggasiddhi, upasamādhiṭṭhānaparipūraṇena indriyasaṃvarasiddhi, paññādhiṭṭhānaparipūraṇena buddhisiddhi, tena ca nibbānasiddhi. Tathā saccādhiṭṭhānaparipūraṇena catuariyasaccābhisamayappaṭilābho, cāgādhiṭṭhānaparipūraṇena catuariyavaṃsappaṭilābho, 0.upasamādhiṭṭhānaparipūraṇena catuariyavihārappaṭilābho, paññādhiṭṭhānaparipūraṇena catuariyavohārappaṭilābho dīpito hoti.

如实谛观之因缘具足，圣者的戒法蕴中启悟与通达的功德，由布施谛观之因缘，则圣者的定法蕴得成就；由智慧谛观之因缘，则圣者的慧法蕴显现；由安住定谛观之因缘，则圣者的解脱法蕴的启悟与通达功德得以燃起。又因如实谛观之圆满成就修炼的坚定，因布施谛观之圆满成就无所挂碍的舍弃，因安住定谛观之圆满成就诸根的摄制，因智慧谛观之圆满成就觉悟，因缘此得涅槃的成就。因如实谛观之圓滿，四圣谛的彻底证入得以完备，因布施谛观之圓滿，四圣谛的修行阶段得以实现，因安住定谛观之圆满，四圣谛的修习境地得以达成，因智慧谛观之圆满，四圣谛的实际运用得以光明显现。

Aparo nayo – bhagavatāti etena sattānaṃ lokiyalokuttarasampattiabhikaṅkhādīpanena tathāgatassa mahākaruṇā pakāsitā hoti. Arahatāti etena pahānasampattidīpanena pahānapaññā pakāsitā hoti. Tattha paññāyassa dhammarajjapatti, karuṇāya dhammasaṃvibhāgo; paññāya saṃsāradukkhanibbidā, karuṇāya saṃsāradukkhasahanaṃ; paññāya paradukkhaparijānanaṃ, karuṇāya paradukkhappaṭikārārambho. Paññāya parinibbānābhimukhabhāvo , karuṇāya tadadhigamo; paññāya sayaṃ taraṇaṃ, karuṇāya paresaṃ tāraṇaṃ; paññāya buddhabhāvasiddhi, karuṇāya buddhakiccasiddhi. Karuṇāya vā bodhisattabhūmiyaṃ saṃsārābhimukhabhāvo, paññāya tattha anabhirati. Tathā karuṇāya paresaṃ avihiṃsanaṃ, paññāya sayaṃ parehi abhāyanaṃ; karuṇāya paraṃ rakkhanto attānaṃ rakkhati, paññāya attānaṃ rakkhanto paraṃ rakkhati. Tathā karuṇāya aparantapo, paññāya anattantapo. Tena attahitāya paṭipannādīsu catutthapuggalabhāvo siddho hoti .

又如他法——“世尊”名号藉此被众生因向往世俗和出世世间诸功德而点燃，成为如来的大悲广显。称为“阿拉汉”，因其舍断功德的启发，而表明舍离的智慧。于彼处智慧具有法王护持之势力，大悲则是法的分享者；智慧生厌离轮回之苦，大悲则能忍受轮回的痛苦；智慧知晓他苦之深微，大悲则发起为他苦的对治。智慧促使转向涅槃，大悲则成就此证悟；智慧以自度为基，大悲则倾向于度他；智慧成就佛身之境，大悲则成就佛事之完成。因大悲，菩萨地出现于面对轮回，大悲促使他不厌离；智慧使他厌离无明轮回。因大悲他不伤害他，智慧使他自身免于伤害；大悲使他护持他人，智慧护持自身。大悲成就无边火灰之热忱，智慧成就无我之自火。以此，行于利益自己之道时，第四果圣者的特性圆满成就。

Tathā karuṇāya lokanāthatā, paññāya attanāthatā; karuṇāya cassa ninnatābhāvo, paññāya unnatābhāvo. Tathā karuṇāya sabbasattesu janitānuggaho, paññānugatattā na ca na sabbattha virattacitto; paññāya sabbadhammesu virattacitto, karuṇānugatattā na ca na sabbasattānuggahāya pavatto. Yathā hi karuṇā tathāgatassa sinehasokavirahitā, evaṃ paññā ahaṃkāramamaṃkāravinimuttāti aññamaññaṃ visodhitā paramavisuddhāti daṭṭhabbā. Tattha paññākhettaṃ balāni, karuṇākhettaṃ vesārajjāni. Tesu balasamāyogena parehi na abhibhuyyati, vesārajjasamāyogena pare abhibhavati. Balehi satthusampadāsiddhi, vesārajjehi sāsanasampadāsiddhi. Tathā balehi buddharatanasiddhi, vesārajjehi dhammaratanasiddhīti ayamettha ‘‘bhagavatā arahatā’’ti padadvayassa atthayojanāya mukhamattadassanaṃ.

因大悲而忧愁世间，因智慧而忧愁自身；因大悲而他心不下，而因智慧则心境高扬。因大悲而成为诸众生的所依，因智慧而不依诸众生；因智慧而对诸法皆生厌离心，因大悲则不为诸众生之所依。正如因大悲，如来无有亲怨忧悲，智慧亦清净我慢我见等相互净化，显示无比清净。智慧界乃诸力，悲悯界乃体容，在这些力与体的结合中，不为他所服，反被他以体容所摄受。以此诸力成就佛的功德，以此悲悯体容成就法的功德。诸力成就佛宝，体容成就法宝，此即“世尊阿拉汉”二名义理之主要显现。

Kasmā panettha ‘‘vuttañhetaṃ bhagavatā’’ti vatvā puna ‘‘vutta’’nti vuttaṃ? Anussavapaṭikkhepena niyamadassanatthaṃ. Yathā hi kenaci parato sutvā vuttaṃ yadipi ca jānantena vuttaṃ, na teneva vuttaṃ parenapi vuttattā. Na ca taṃ tena vuttameva, apica kho sutampi, na evamidha. Bhagavatā hi parato asutvā sayambhuñāṇena attanā adhigatameva vuttanti imassa visesassa dassanatthaṃ dvikkhattuṃ ‘‘vutta’’nti vuttaṃ. Idaṃ vuttaṃ hoti – ‘‘vuttañhetaṃ bhagavatā’’ tañca kho bhagavatāva vuttaṃ, na aññena, vuttameva ca, na sutanti. Adhikavacanañhi aññamatthaṃ bodhetīti na punaruttidoso. Esa nayo ito paresupi.

为何此处称‘如是世尊所说’，而复以‘所说’称之？这是重述教法为约定指示，令后人知见定着。如彼人自他所闻俱知言说之事，非唯彼人言说，即后世听闻者亦称言说。非由他人言说坦然，而因世尊以自悟成就之智独自行者所说，为明此特异，故重述云“所说”。此所谓“所说者”即“如是世尊所说”，亦只为世尊所说，而不为他人所说。增词旨在启发不同涵义，非复言义之重复。此是与他人言论之区别所在。

Tathā pubbaracanābhāvadassanatthaṃ dvikkhattuṃ ‘‘vutta’’nti vuttaṃ. Bhagavā hi sammāsambuddhatāya ṭhānuppattikappaṭibhānena sampattaparisāya ajjhāsayānurūpaṃ dhammaṃ deseti, na tassa kāraṇā dānādīnaṃ viya pubbaracanākiccaṃ atthi. Tenetaṃ dasseti – ‘‘vuttañhetaṃ bhagavatā, tañca kho na pubbaracanāvasena takkapariyāhataṃ vīmaṃsānucaritaṃ, apica kho veneyyajjhāsayānurūpaṃ ṭhānaso vuttamevā’’ti.

又以无先行者之因果显现而重述“所说”之意。世尊因正觉之地成立，因正觉完全而依境因缘相应，宣说适于众生心意之法，不同于施与等前行功德作业之事。其义在于明示“如是世尊所说”，且非依先行功德之因果而为言说，实则为适于众生心意之正觉言说。

Appaṭivattiyavacanabhāvadassanatthaṃ vā dvikkhattuṃ ‘‘vutta’’nti vuttaṃ. Yañhi bhagavatā vuttaṃ, vuttameva taṃ, na kenaci paṭikkhipituṃ sakkā akkharasampattiyā atthasampattiyā ca. Vuttaṃ hetaṃ –

又为示平顺语义或不歧之意，重述“所说”之语。世尊所说者即所言，非他人所能反驳，兼具文义和义理之完备。所说之意即……

‘‘Etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ kenaci samaṇena vā brāhmaṇena vā’’tiādi (saṃ. ni. 5.1081; mahāva. 17).

『此为世尊曾在巴拉纳西的仙人堕处鹿野苑转动无上正法轮，无有反覆者，谁人游方者或婆罗门曾转此法轮』等语（见相应经文及卷次）

Aparampi vuttaṃ –

又有言曰——

‘‘Idha, bhikkhave, āgaccheyya samaṇo vā brāhmaṇo vā ‘na yidaṃ dukkhaṃ ariyasaccaṃ, yaṃ samaṇena gotamena paññattaṃ, ahamidaṃ dukkhaṃ ariyasaccaṃ ṭhapetvā aññaṃ dukkhaṃ ariyasaccaṃ paññāpessāmī’ti, netaṃ ṭhānaṃ vijjatī’’tiādi. –

『比库们，若有游方者或婆罗门来，称说：‟此苦为圣谛，乃果德玛所分别者；我今在此立此苦圣谛，而之后当称说别种苦圣谛‟，彼处无此地』等语。

Tasmā appaṭivattiyavacanabhāvadassanatthampi dvikkhattuṃ ‘‘vutta’’nti vuttaṃ.

故此‘无有反覆’之言含示两义，谓所云之法不可反复异说。

Atha vā sotūnaṃ atthanipphādakabhāvadassanatthaṃ dvikkhattuṃ ‘‘vutta’’nti vuttaṃ. Yañhi paresaṃ āsayādiṃ ajānantena asabbaññunā adese akāle vā vuttaṃ, taṃ saccampi samānaṃ sotūnaṃ atthanipphādane asamatthatāya avuttaṃ nāma siyā, pageva asaccaṃ. Bhagavatā pana sammāsambuddhabhāvato sammadeva paresaṃ āsayādiṃ desakālaṃ atthasiddhiñca jānantena vuttaṃ ekantena sotūnaṃ yathādhippetatthanipphādanato vuttameva, natthi tassa avuttatāpariyāyo. Tasmā sotūnaṃ atthanipphādakabhāvadassanatthampi dvikkhattuṃ ‘‘vutta’’nti vuttaṃ. Apica yathā na taṃ sutaṃ nāma, yaṃ na viññātatthaṃ yañca na tathattāya paṭipannaṃ, evaṃ na taṃ vuttaṃ nāma, yaṃ na sammā paṭiggahitaṃ. Bhagavato pana vacanaṃ catassopi parisā sammadeva paṭiggahetvā tathattāya paṭipajjanti. Tasmā sammadeva paṭiggahitabhāvadassanatthampi dvikkhattuṃ ‘‘vutta’’nti vuttaṃ.

又谓为闻者释义显理之用，亦含两义。若他人未悟不净，以无明为解，以时节不当说者，虽言此真理因无效应之故应称不真。然世尊正觉者，在说他人所不知之理，且能成就其义故，实依正知依真理如实展开，故无“未说”之义。由是，闻法之人解说义务时，‘已说’之理至少包含两重义。复有如未真知真行者，所谓闻闻之法不名为真。然世尊语句，四众诸僧均正受持，坚固如实修行，故言亦示正受持的含义。

Atha vā ariyehi aviruddhavacanabhāvadassanatthaṃ dvikkhattuṃ ‘‘vutta’’nti vuttaṃ. Yathā hi bhagavā kusalākusalasāvajjānavajjabhede dhamme pavattinivattiyo sammutiparamatthe ca avisaṃvādento vadati, evaṃ dhammasenāpatippabhutayo ariyāpi bhagavati dharamāne parinibbute ca tasseva desanaṃ anugantvā vadanti, na tattha nānāvādatā. Tasmā vuttamarahatā tato parabhāge arahatā ariyasaṅghenāpīti evaṃ ariyehi aviruddhavacanabhāvadassanatthampi evaṃ vuttaṃ.

又谓圣者所说无相违背之意义含两义。譬如世尊论善恶罪非及断濡等法，虽有深入无二义，而圣众及法军追随守护世尊涅槃后所传之义，皆无多歧故。由此称圣阿拉汉与圣众僧此法语无相违背之义亦含于“已说”中。

Atha vā purimehi sammāsambuddhehi vuttanayabhāvadassanatthaṃ dvikkhattuṃ ‘‘vutta’’nti vuttaṃ. Satipi hi jātigottāyuppamāṇādivisese dasabalādiguṇehi viya dhammadesanāya buddhānaṃ viseso natthi, aññamaññaṃ attanā ca te pubbenāparaṃ aviruddhameva vadanti. Tasmā vuttañhetaṃ yathā buddhehi attanā ca pubbe, idānipi amhākaṃ bhagavatā tatheva vuttaṃ arahatāti evaṃ purimabuddhehi attanā ca suttantaresu vuttanayabhāvadassanatthampi dvikkhattuṃ ‘‘vutta’’nti vuttaṃ. Tena buddhānaṃ desanāya sabbattha avirodho dīpito hoti.

又或者，为了说明古代正自觉者所宣说的教法内容，有时出现同义重复两次说“说过”的用法。确实，众生的种姓、血统、寿命等虽有所区别，但佛陀所说的法具有十分广大的力量和殊胜德能，且彼此之间没有相违冲突，古今佛陀自我与相互之间皆如此表述。因此，这样说“说过”旨在表明如同古代佛陀自说一样，如今我们的世尊亦同样说过“阿拉汉”之义，亦表明古代佛陀自说的教法内容，有时为表明教法内容的存在，出现同义重复的“说过”二字。故佛陀教法无处不相应、不生违拗的理理得以彰显。

Atha vā ‘‘vutta’’nti yadetaṃ dutiyaṃ padaṃ, taṃ arahantavuttabhāvavacanaṃ daṭṭhabbaṃ. Idaṃ vuttaṃ hoti – vuttañhetaṃ bhagavatā arahatāpi vuttaṃ – ‘‘ekadhammaṃ, bhikkhave’’tiādikaṃ idāni vuccamānaṃ vacananti. Atha vā ‘‘vutta’’nti yadetaṃ dutiyaṃ padaṃ, taṃ na vacanatthaṃ, atha kho vapanatthaṃ daṭṭhabbaṃ. Tenetaṃ dasseti – ‘‘vuttañhetaṃ bhagavatā, tañca kho na vuttamattaṃ, na kathitamattaṃ; atha kho veneyyānaṃ kusalamūlaṃ vapita’’nti attho. Atha vā yadetaṃ vuttanti dutiyaṃ padaṃ, taṃ vattanatthaṃ. Ayaṃ hissa attho – vuttañhetaṃ bhagavatā arahatā, tañca kho na vuttamattaṃ, apica tadatthajātaṃ vuttaṃ caritanti. Tena ‘‘yathā vādī bhagavā tathā kārī’’ti dasseti. Atha vā vuttaṃ bhagavatā, vuttavacanaṃ arahatā vattuṃ yuttenāti attho.

又或者，当说“说过”时，若所指第二个词，应理解为“阿拉汉所说”的含义。所谓“说过”即指佛陀或阿拉汉所说，譬如说“某一法，诸比库”诸如此类的话语。若所谓“说过”指第二词，则无法理解为单纯的话语内容，必须理解为语义或意涵。此意表明“佛陀说过，虽非唯说，亦非单述，然则是善法根本”，因此表述“佛陀所说，就是如所说的那样”的意思。又或者所言“说过”指第二词，则指所传之义的演说。此乃它义——佛陀或阿拉汉虽未单纯只说，亦非毫无所说，而是说出为善之根柢，故说“如佛所辩说，如理如法”之意。或者“佛所说”指所说话语，与阿拉汉应说内容相应之义。

Atha vā ‘‘vutta’’nti saṅkhepakathāuddisanaṃ sandhāyāha, puna ‘‘vutta’’nti vitthārakathānidassanaṃ. Bhagavā hi saṅkhepato vitthārato ca dhammaṃ deseti. Atha vā bhagavato duruttavacanābhāvadassanatthaṃ ‘‘vuttañhetaṃ bhagavatā’’ti vatvā puna ‘‘vutta’’nti vuttaṃ. Sabbadā ñāṇānugatavacīkammatāya hi bhagavato savāsanapahīnasabbadosassa akkhalitabyappathassa kadācipi duruttaṃ nāma natthi. Yathā keci loke satisammosena vā davā vā ravā vā kiñci vatvā atha paṭiladdhasaññā pubbe vuttaṃ avuttaṃ vā karonti paṭisaṅkharonti vā, na evaṃ bhagavā. Bhagavā pana niccakālaṃ samāhito. Asammosadhammo asammohadhammo ca sabbaññutaññāṇasamupabyūḷhāya paṭibhānapaṭisambhidāya upanītamatthaṃ aparimitakālaṃ sambhatapuññasambhārasamudāgatehi anaññasādhāraṇehi visadavisuddhehi karaṇavisesehi sotāyatanarasāyanabhūtaṃ suṇantānaṃ amatavassaṃ vassanto viya sotabbasāraṃ savanānuttariyaṃ catusaccaṃ pakāsento karavīkarutamañjunā sarena sabhāvaniruttiyā veneyyajjhāsayānurūpaṃ vacanaṃ vadati, natthi tattha vālaggamattampi avakkhalitaṃ, kuto pana duruttāvakāso. Tasmā ‘‘yaṃ bhagavatā vuttaṃ, taṃ vuttameva, na avuttaṃ duruttaṃ vā kadāci hotī’’ti dassanatthaṃ – ‘‘vuttañhetaṃ bhagavatā’’ti vatvā puna – ‘‘vuttamarahatā’’ti vuttanti na ettha punaruttidosoti. Evamettha punaruttasaddassa sātthakatā veditabbā.

又或者“说过”一语包含概括义，也有展开说明之意。因为世尊既有概括地说明法义，也有详细地宣说佛法，有时为了说明佛陀教法无失真、无虚假、不违正法，便反覆用“佛陀说过”之语。盖诸佛的言教，乃依智通正语，没有谬误失传之处。如世间有人因误会、非议、言语争执，或因现实不满而反复辩论“说过”与“不说”，是世俗之表现；佛陀身为一切时刻恒常定心者，无有愤恨、迷惑，充满广大智慧光明，现通般若智慧，指示无上四圣谛，以清净明净至高法义为听者宣说，对佛法发真实诚恳之言，却未生断恶、错乱，是故此处“佛陀说过”，再说“正果阿拉汉所说”，无谓复辩，表明言说真实而无反覆。由此可知，此处“说过”的反复用法富有深意，应如是理解。

Iti me sutanti ettha itīti ayaṃ itisaddo hetuparisamāpanādipadatthavipariyāyapakāranidassanāvadhāraṇādianekatthappabhedo. Tathā hesa – ‘‘ruppatīti kho, bhikkhave, tasmā rūpanti vuccatī’’tiādīsu (saṃ. ni. 3.79) hetuatthe dissati. ‘‘Tasmātiha me, bhikkhave, dhammadāyādā bhavatha, mā āmisadāyādā. Atthi me tumhesu anukampā – kinti me sāvakā dhammadāyādā bhaveyyuṃ, no āmisadāyādā’’tiādīsu (ma. ni. 1.30) parisamāpane. ‘‘Iti vā iti evarūpā visūkadassanā paṭivirato’’tiādīsu (dī. ni. 1.10) ādiatthe. ‘‘Māgaṇḍiyoti vā tassa brāhmaṇassa saṅkhā samaññā paññatti vohāro nāmaṃ nāmakammaṃ nāmadheyyaṃ nirutti byañjanaṃ abhilāpo’’tiādīsu (mahāni. 75) padatthavipariyāye. ‘‘Iti kho, bhikkhave, sappaṭibhayo bālo, appaṭibhayo paṇḍito; saupaddavo bālo, anupaddavo paṇḍito; saupasaggo bālo , anupasaggo paṇḍito’’tiādīsu (a. ni. 3.1) pakāre. ‘‘Sabbamatthīti kho, kaccāna, ayameko anto, sabbaṃ natthīti kho, kaccāna, ayaṃ dutiyo anto’’tiādīsu (saṃ. ni. 2.15) nidassane . ‘‘Atthi idappaccayā jarāmaraṇanti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṃ. Kiṃpaccayā jarāmaraṇanti iti ce vadeyya, jātipaccayā jarāmaraṇanti iccassa vacanīya’’ntiādīsu (dī. ni. 2.96) avadhāraṇe, sanniṭṭhāneti attho. Svāyamidha pakāranidassanāvadhāraṇesu daṭṭhabbo.

此说“我如是闻”，此乃“如此”为语，既有作为论据、总结开头，亦有词义相反的辨别说明多种用法。譬如“色”与“色法”等词义，以《相应部·尼舍陀经》等中所明理由作注解。又如“因此，我等比库当为法的施主，而不为物的施主”等开头作总结；又如“如此等以此种种相反义分辨净见”者作开端；再如“丑陋”二字作为婆罗门语词义说明；还有“愚人以对立为畏，智者不畏；不如法者俗人，有余量者贤士”等表达智慧与愚昧以区分；或“凡事尽头为一，尽无所有为二”等说明末次与全体；又如《相应部·尼舍陀经》对“因有今故常死”为说，以及其后关于死因的推敲；各种理由及表现形式详见此处。就此多方论据显现以资说明。

Tattha pakāratthena itisaddena etamatthaṃ dīpeti – nānānayanipuṇamanekajjhāsayasamuṭṭhānaṃ atthabyañjanasampannaṃ vividhapāṭihāriyaṃ dhammatthadesanāpaṭivedhagambhīraṃ sabbasattānaṃ sakasakabhāsānurūpato sotapathamāgacchantaṃ tassa bhagavato vacanaṃ sabbappakārena ko samattho viññātuṃ, sabbathāmena pana sotukāmataṃ janetvāpi iti me sutaṃ, mayāpi ekena pakārena sutanti.

此处“如此”一语由词义展开，光明阐明此义——具备多方观点、众多释义，涵盖多元意义，具有丰富释义的佛法教义阐释深度。佛陀之言，庄严深广，具备种种奇妙辩驳理趣，乃普遍众生所共通、相互衍生的多重寓义、各种观点汇合的综合体。佛陀言语全方位示现，无所不通，无论谁欲穷尽其义，无不因教法深奥而难以一窥全貌，如是我闻，亦如此宣说。

Ettha ca ekattanānattaabyāpāraevaṃdhammatāsaṅkhātā nandiyāvattatipukkhalasīhavikkīḷitadisālocanaaṅkusasaṅkhātā ca visayādibhedena nānāvidhā nayā nānānayā. Nayā vā pāḷigatiyo, tā ca paññattianupaññattiādivasena saṃkilesabhāgiyādilokiyāditadubhayavomissatādivasena, kusalādivasena, khandhādivasena, saṅgahādivasena, samayavimuttādivasena, ṭhapanādivasena, kusalamūlādivasena, tikapaṭṭhānādivasena ca nānappakārāti nānānayā. Tehi nipuṇaṃ saṇhaṃ sukhumanti nānānayanipuṇaṃ.

此处进一步说明教法内涵之多样性、纷繁如狮吼般威严，涵盖各类论旨差别，由无数立场汇聚而成，具有丰富多样的教理道路。此处“路”或“法门”有多种，依据帕利文法规定，涵盖以争议、比对、参酌世间分别等世界性琐碎差异，含有善恶功德、蕴法、归集、时间解脱、构立、善根基础等教义多重区别，乃各种法门之总称。以此精妙方式殊胜合成，使其圆满精细。

Āsayova ajjhāsayo, so ca sassatādibhedena apparajakkhatādibhedena ca anekavidho. Attajjhāsayādiko eva vā aneko ajjhāsayo anekajjhāsayo. So samuṭṭhānaṃ uppattihetu etassāti anekajjhāsayasamuṭṭhānaṃ.

『心』本身即是『根本心』，此心有诸多差别，一者因其不同，譬如不灭轮回分别，二者因能被护持的分别等，种类繁多。所说的心，或说心之根本者，有许多根本心，亦有诸多心。此即此众多心集合之缘起。

Kusalādiatthasampattiyā tabbibhāvanabyañjanasampattiyā saṅkāsanapakāsanavivaraṇavibhajanauttānīkaraṇapaññattivasena chahi atthapadehi akkharapadabyañjanākāraniruttiniddesavasena chahi byañjanapadehi ca samannāgatattā atthabyañjanasampannaṃ.

因善等义及发展所具的功德，依据正见修养而显示其意义与显现，透过详解、区分、提升位阶等方法，依照六种意义词，以字母、音节、词义、释义、举例为内容，兼具意义与音节，成就逼真完整之义理。

Iddhiādesanānusāsanībhedena tesu ca ekekassa visayādibhedena vividhaṃ bahuvidhaṃ vā pāṭihāriyaṃ etassāti vividhapāṭihāriyaṃ. Tattha paṭipakkhaharaṇato rāgādikilesāpanayanato paṭihāriyanti atthe sati bhagavato paṭipakkhā rāgādayo na santi ye haritabbā, puthujjanānampi vigatūpakkilese aṭṭhaguṇasamannāgate citte hatapaṭipakkhe iddhividhaṃ pavattati. Tasmā tattha pavattavohārena ca na sakkā idha pāṭihāriyanti vattuṃ. Yasmmāā pana mahākāruṇikassa bhagavato veneyyagatā ca kilesā paṭipakkhā, tasmā tesaṃ haraṇato pāṭihāriyaṃ. Atha vā bhagavato sāsanassa ca paṭipakkhā titthiyā, tesaṃ haraṇato pāṭihāriyaṃ. Te hi diṭṭhiharaṇavasena diṭṭhippakāsane asamatthabhāvena ca iddhiādesanānusāsanīhi haritā apanītā honti. Paṭīti vā pacchāti attho. Tasmā samāhite citte vigatūpakkilese katakiccena pacchā haritabbaṃ pavattetabbanti paṭihāriyaṃ. Attano vā upakkilesesu catutthajjhānamaggehi haritesu pacchā haraṇaṃ paṭihāriyaṃ. Iddhiādesanānusāsaniyo ca vigatūpakkilesena katakiccena sattahitatthaṃ puna pavattetabbā, haritesu ca attano upakkilesesu parasantāne upakkilesaharaṇāni hontīti paṭihāriyāni bhavanti. Paṭihāriyameva pāṭihāriyaṃ, paṭihāriye vā iddhiādesanānusāsanisamudāye bhavaṃ ekekaṃ pāṭihāriyanti vuccati. Paṭihāriyaṃ vā catutthajjhānaṃ maggo ca paṭipakkhaharaṇato, tattha jātaṃ, tasmiṃ vā nimittabhūte, tato vā āgatanti pāṭihāriyaṃ.

依超能力等教示之不同，及各自具体对象之差别，有多种多样的神通现象。于此，因对立的断除，依由贪嗔痴染污消灭而得，称为神通。世尊所说，即是指修行中断除对立烦恼故，无贪等烦恼应断除者，乃至凡夫心中无染污，俱备八种品质，断除对立发出八种神通。故世尊以此法令产生，非轻易可用语言述说神通现象。因世尊大悲无量，断除烦恼，故断除烦恼即为现神通。又或释尊教法之对立见解者，因其破除执见，则断除彼等所以生执着妄见之神通障碍，令实相显现。故于此，初学者宜于定心无染污时，通过适当修持断除对立，随应时机而现神通。断除自身烦恼之第四心阶段后，逐步断除烦恼，神通等复得显现。依教示断除烦恼为利益众生故，应当在适当时机现起神通，断除烦恼随自身烦恼之不同而转变。凡称神通者，乃是断除对立烦恼所现之神通。神通及断除烦恼共成一体，正如修行第四禅道而断烦恼，神通由此因缘而生。

Yasmā pana tantiatthadesanātabbohārābhisamayasaṅkhātā hetuhetuphalatadubhayapaññattipaṭivedhasaṅkhātā vā dhammatthadesanāpaṭivedhā gambhīrā, anupacitasambhārehi sasādīhi viya mahāsamuddo dukkhogāḷhā alabbhaneyyappatiṭṭhā ca. Tasmā tehi catūhi gambhīrabhāvehi yuttanti dhammatthadesanāpaṭivedhagambhīraṃ.

因教义深奥，德行累积众多，原因、结果并行，究竟显详不同，法义解说深刻，犹如广阔大海，其苦难深重，难以触及及立足之地。故此，宜以四种深刻本质，显示教义解说的深奥。

Eko eva bhagavato dhammadesanāghoso ekasmiṃ khaṇe pavattamāno nānābhāsānaṃ sattānaṃ attano attano bhāsāvasena apubbaṃ acarimaṃ gahaṇūpago hutvā atthādhigamāya hoti. Acinteyyo hi buddhānaṃ buddhānubhāvoti sabbasattānaṃ sakasakabhāsānurūpato sotapathamāgacchatīti veditabbaṃ.

释尊之教法弘传，虽一时一地显现，但以众生各自语言分别显现，适合各类根机朋辈亲近故，能先后循序深入了知义理。不可思议者，佛乃佛中之佛，且善说种类语言，众生随其所伏根源，皆得此法得道，故应深明。

Nidassanatthena – ‘‘nāhaṃ sayambhū, na mayā idaṃ sacchikata’’nti attānaṃ parimocento – ‘‘iti me sutaṃ, mayāpi evaṃ suta’’nti idāni vattabbaṃ sakalaṃ suttaṃ nidasseti.

此以印证教理，止除我见，谓‘我非自然成就者，我非自成就’，以自证离分别想，曰‘如是我闻，我亦闻此’，当此时，全部经文即为证示。

Avadhāraṇatthena – ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ bahussutānaṃ yadidaṃ ānando, gatimantānaṃ, satimantānaṃ, dhitimantānaṃ, upaṭṭhākānaṃ yadidaṃ ānando’’ti (a. ni. 1.219-223) evaṃ bhagavatā, ‘‘āyasmā ānando atthakusalo dhammakusalo byañjanakusalo niruttikusalo pubbāparakusalo’’ti (a. ni. 5.169) evaṃ dhammasenāpatinā ca pasatthabhāvānurūpaṃ attano dhāraṇabalaṃ dassento sattānaṃ sotukamyataṃ janeti – ‘‘iti me sutaṃ, tañca kho atthato vā byañjanato vā anūnamanadhikaṃ, evameva, na aññathā, daṭṭhabba’’nti. Aññathāti bhagavato sammukhā sutākārato aññathā, na pana bhagavatā desitākārato. Acinteyyānubhāvā hi bhagavato desanā, sā na sabbākārena sakkā viññātunti vuttovāyamattho. Sutākārāvirujjhanameva hi dhāraṇabalaṃ. Na hettha atthantaratāparihāro dvinnampi atthānaṃ ekavisayattā. Itarathā hi thero bhagavato desanāya sabbathā paṭiggahaṇe samattho asamatthoti vā āpajjeyyāti.

以“依据领会”为义者，谓为：“在此，诸比库们，这最尊贵者，即吾众多听闻者中，安乐行者、正念具足者、坚志坚定者、侍奉者就是安乐。”世尊如是说（《增支部》1.219-223）。又如世尊所说：“具寿长老安乐者，善于利益，善于法义，善于象征，善于言辞，善于先示”（《增支部》5.169）。这样，法军统帅依自身的稳固把持力，示现随顺众生乐闻心，从而宣说：“如是吾所闻，并且此义或象征，有轻有重，丝毫无二，理当如是观察。”所谓有异者，是指世尊在场听闻者的异解，而非世尊所说的异义。因为世尊之说超越思量体验，此义无不透彻显现，故谓之不可思议。正因听者之意未倒乱，故显示持守力。此处非指义理中止别、二义因缘单一之分，只是出于长老依据世尊教义，经常适于承受而能或不能承受而用之此义的差别罢了。

Me-saddo tīsu atthesu dissati. Tathā hissa – ‘‘gāthābhigītaṃ me abhojaneyya’’ntiādīsu (saṃ. ni. 1.194; su. ni. 81) mayāti attho. ‘‘Sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetū’’tiādīsu (saṃ. ni. 4.88; 5.381; a. ni. 4.257) mayhanti attho. ‘‘Dhammadāyādā me, bhikkhave, bhavathā’’tiādīsu (ma. ni. 1.29) mamāti attho. Idha pana ‘‘mayā suta’’nti ca ‘‘mama suta’’nti ca atthadvaye yujjati.

“吾语”在三种义理中显现。如在“歌颂者吾，不宜食用”及类似语句（《集别论》1.194；《增支部》81）为“我”义。“善哉世尊，请以简要法说”（《集别论》4.88；5.381；《增支部》4.257）为“我”为义。“诸比库阿且以法施我”（《大毗尼》1.29）为“我”义。此处“我是所闻”“我是所说”两义共用纯结。

Ettha ca yo paro na hoti, so attāti evaṃ vattabbe niyakajjhattasaṅkhāte sakasantāne vattanato tividhopi me-saddo yadipi ekasmiṃyeva atthe dissati, karaṇasampadānādivisesasaṅkhāto panassa vijjatevāyaṃ atthabhedoti āha – ‘‘me-saddo tīsu atthesu dissatī’’ti.

若他人非我者，则唯自性为我。依执行业果报而定的根据，连系族属，行为各种特征，仅在某一义理中显现“吾语”，故谓此义存在差别。

Sutanti ayaṃ suta-saddo saupasaggo anupasaggo ca gamanavissutakilinnūpacitānuyogasotaviññeyyasotadvārānusāraviññātādianekatthappabhedo. Kiñcāpi hi kiriyāvisesako upasaggo, jotakabhāvato pana satipi tasmiṃ suta-saddo eva taṃ taṃ atthaṃ vadatīti anupasaggassa sutasaddassa atthuddhāre saupasaggopi udāharīyati.

“说”、“闻”等言辞为有附加语及无附加语的称呼，有道理、精确度及合用度之分别，须依发声入口通路知悉释义。且由于行为特点，虽简单“说语”本身，即是指达具多义。当语无附加时多见义含混，有附加时亦为标示。

Tattha ‘‘senāya pasuto’’tiādīsu gacchantoti attho. ‘‘Sutadhammassa passato’’tiādīsu (udā. 11) vissutadhammassāti attho. ‘‘Avassutā avassutassā’’tiādīsu (pāci. 657) kilinnā kilinnassāti attho. ‘‘Tumhehi puññaṃ pasutaṃ anappaka’’ntiādīsu (khu. pā. 7.12) upacitanti attho. ‘‘Ye jhānappasutā dhīrā’’tiādīsu (dha. pa. 181) jhānānuyuttāti attho. ‘‘Diṭṭhaṃ sutaṃ muta’’ntiādīsu (ma. ni. 1.241) sotaviññeyyanti attho. ‘‘Sutadharo sutasannicayo’’tiādīsu (ma. ni. 1.339) sotadvārānusāraviññātadharoti attho. Idha panassa ‘‘sotadvārānusārena upadhārita’’nti vā ‘‘upadhāraṇa’’nti vā attho. Me-saddassa hi mayāti atthe sati ‘‘iti me sutaṃ, mayā sotadvārānusārena upadhārita’’nti attho. Mamāti atthe sati ‘‘iti mama sutaṃ sotadvārānusārena upadhāraṇa’’nti attho.

如“军队所看见”等词语为“去而来”的意思，“闻法之人已见，已信”为信法义；“非信者”“受到玷污者”为污秽义；“你们行善已见为纯洁，不反复”为合法义；“修习禅定的大勇士”为随禅义；“所见，所闻，所受”为受闻义；“执持法，聚集法”为解法义。此处所谓“依听觉入口所启发”、“听觉导引”之意。于“我之所闻”意中，“如此为我所闻，依听入口启发”是“吾语”；“如此为吾所闻，依听入口启发”是“我语”意。

Evametesu tīsu padesu yasmā sutasaddasannidhāne payuttena itisaddena savanakiriyājotakena bhavitabbaṃ. Tasmā itīti sotaviññāṇādiviññāṇakiccanidassanaṃ. Meti vuttaviññāṇasamaṅgipuggalanidassanaṃ. Sabbānipi vākyāni evakāratthasahitāniyeva avadhāraṇaphalattā. Tena sutanti assavanabhāvappaṭikkhepato anūnāviparītaggahaṇanidassanaṃ. Yathā hi sutaṃ sutamevāti vattabbataṃ arahati, taṃ sammā sutaṃ anūnaggahaṇaṃ aviparītaggahaṇañca hotīti. Atha vā saddantaratthāpohanavasena saddo atthaṃ vadatīti, yasmā sutanti etassa asutaṃ na hotīti ayamattho, tasmā sutanti assavanabhāvappaṭikkhepato anūnāviparītaggahaṇanidassanaṃ. Idaṃ vuttaṃ hoti – iti me sutaṃ, na diṭṭhaṃ, na sayambhuñāṇena sacchikataṃ, na aññathā vā upaladdhaṃ, apica sutaṃva, tañca kho sammadevāti. Avadhāraṇatthe vā itisadde ayamatthayojanāti tadapekkhassa suta-saddassa niyamattho sambhavatīti assavanabhāvappaṭikkhepo, anūnāviparītaggahaṇanidassanatā ca veditabbā. Evaṃ savanahetusavanavisesavasena padattayassa atthayojanā katāti daṭṭhabbaṃ.

如此诸处，由于“吾语”或“我语”近音的聚合，应以其组合作为听闻行为及照亮指示之光。因此“如此”即为“闻识”等同体、依归体之意。诸话语皆顺单一义理，因而为理解带来成效。故“言语”具有封闭杂音性质的否定，指明不能反转的坚定理解。正如所闻即所闻，理应如实证，就此而言，正所闻必为无误解、无反转之事实。又若因言语间异义误导，则该言语并非所闻，故言语为“非所闻”，并须排除杂音，保持无误解的正知。此义已述曰：“为我所闻”，非见证、不凭自知、非他所获，唯“得闻”，当然正确。为“以此言语作依归”之意，是指依闻义相关联，是所闻之言语之规定本义，因也须排除杂音，保持正确、无反转理解。如此，由于听闻条件、特定的听闻因缘，得以确立言语对应的意义关联，务必铭记此义理之成立。

Tathā itīti sotadvārānusārena pavattāya viññāṇavīthiyā nānatthabyañjanaggahaṇato nānappakārena ārammaṇe pavattibhāvappakāsanaṃ ākārattho itisaddoti katvā. Meti attappakāsanaṃ. Sutanti dhammappakāsanaṃ yathāvuttāya viññāṇavīthiyā pariyattidhammārammaṇattā. Ayañhettha saṅkhepo – nānappakārena ārammaṇe pavattāya viññāṇavīthiyā kāraṇabhūtāya mayā na aññaṃ kataṃ, idaṃ pana kataṃ, ayaṃ dhammo sutoti.

如是说，所谓“如是”，依声门而转，依识道故，以多义标示，分别多种相状，表示依缘起作用的种种展开，称为‘形相’和‘名称’。‘名’是标示义理之辞。所谓‘经’者，是指依识道所阐释的教法内容。这里简言之，依多义相分别示现识之道的因缘现行，我未作他释，仅此而已，此即所说之法，谓之‘经’。

Tathā itīti nidassitabbappakāsanaṃ nidassanattho iti-saddoti katvā nidassetabbassa nidassitabbattābhāvābhāvato. Tasmā itisaddena sakalampi sutaṃ paccāmaṭṭhanti veditabbaṃ. Meti puggalappakāsanaṃ. Sutanti puggalakiccappakāsanaṃ. Suta-saddena hi labbhamānā savanakiriyā savanaviññāṇappabandhappaṭibaddhā, tattha ca puggalavohāro. Na hi puggalavohārarahite dhammappabandhe savanakiriyā labbhati. Tassāyaṃ saṅkhepattho – yaṃ suttaṃ niddisissāmi, taṃ mayā iti sutanti.

又“如是说”是指示应当阐明的教义，‘示’是显示义，因此称为‘示’。因示当者是否具备有无，因之故，称为‘如是’。由此‘如是’二字，应当知悉一切所闻法如实真切。‘名’是指个体之表明。所谓‘经’者，是指个体所任受之经法。依闻受名，即得闻习行为，闻识结缔，即是个体遍行。无个体遍行则难成教法体系。简略言之，我将指示将要说明之经典，即以‘如是’示之谓‘经’。

Tathā itīti yassa cittasantānassa nānārammaṇappavattiyā nānatthabyañjanaggahaṇaṃ hoti, tassa nānākāraniddeso ākārattho itisaddoti katvā. Itīti hi ayaṃ ākārapaññatti dhammānaṃ taṃ taṃ pavattiākāraṃ upādāya paññāpetabbasabhāvattā. Meti kattuniddeso. Sutanti visayaniddeso. Sotabbo hi dhammo savanakiriyākattupuggalassa savanakiriyāvasena pavattiṭṭhānaṃ hoti. Ettāvatā nānappakārappavattena cittasantānena taṃsamaṅgino kattu visaye gahaṇasanniṭṭhānaṃ dassitaṃ hoti.

又“如是”是指识心境界因多种相转现而有多义、名号相摄，称为多种形相意指，谓之‘如是’。 ‘如是’即是基于对诸法转现形相本质的智解而立的名称。‘名’是类别指示，‘经’是对象指示。应所闻法乃是依个体之闻行而立的闻法稳固的根基。以多样形相转现的识心境界作相应主题，表明把握所在，已示现周备。

Atha vā itīti puggalakiccaniddeso. Sutānañhi dhammānaṃ gahitākārassa nidassanassa avadhāraṇassa vā pakāsanabhāvena itisaddena tadākārādidhāraṇassa puggalavohārūpādānadhammabyāpārabhāvato puggalakiccaṃ nāma niddiṭṭhaṃ hotīti. Sutanti viññāṇakiccaniddeso. Puggalavādinopi hi savanakiriyā viññāṇanirapekkhā na hotīti. Meti ubhayakiccayuttapuggalaniddeso . Meti hi saddappavatti ekanteneva sattavisesavisayā, viññāṇakiccañca tattheva samodahitabbanti. Ayaṃ panettha saṅkhepo – mayā savanakiccaviññāṇasamaṅginā puggalena viññāṇavasena laddhassavanakiccavohārena sutanti.

又“或曰，如是为个体事业指示”。‘经’者，诸法所摄形相的显现与摄受、执持性及其标示，是个体之所作业，称为个体事业指示。所谓‘经’是识之事业类型。即使说法者亦非离识之闻行。‘名’为兼具二者事业之个体名称。‘名’以真义专一性为宗旨，识业及闻业皆当相应赞同。此简言之，是以我用兼具闻行与识业俱成虚实相应之个体，以身份现经。

Tathā itīti ca meti ca saccikaṭṭhaparamatthavasena avijjamānapaññatti. Sabbassa hi saddādhigamanīyassa atthassa paññattimukheneva paṭipajjitabbattā sabbapaññattīnañca vijjamānādīsu chasveva paññattīsu avarodho, tasmā yo māyāmarīciādayo viya abhūtattho, anussavādīhi gahetabbo viya anuttamattho ca na hoti. So rūpasaddādiko ruppanānubhavanādiko ca paramatthasabhāvo saccikaṭṭhaparamatthavasena vijjati. Yo pana itīti ca meti ca vuccamāno ākārādiaparamatthasabhāvo saccikaṭṭhaparamatthavasena anupalabbhamāno avijjamānapaññatti nāma, kimettha taṃ paramatthato atthi, yaṃ itīti vā meti vā niddesaṃ labhetha. Sutanti vijjamānapaññatti. Yañhi taṃ sotena upaladdhaṃ, taṃ paramatthato vijjamānanti.

又“如是，如是”，即是基于真理立意的存在假名。因一切所闻义应由名义为先导而通达践履，且一切名义皆有生灭故，自无阻碍。故谓幻术、错觉等类如虚妄，本不是真谛。然形名诸法及其受用依真理本体，确实存在。唯有“如是”、“如是”所示形等诸法之本体未得分别认知，属于存在假名。彼处真有实义何在？就是“如是”、“如是”等所指示之义。凡所闻之义即是真知所见。

Tathā itīti sotapathamāgate dhamme upādāya tesaṃ upadhāritākārādīnaṃ paccāmasanavasena. Meti sasantatipariyāpanne khandhe karaṇādivisesavisiṭṭhe upādāya vattabbato upādāpaññatti. Sutanti diṭṭhādīni upanidhāya vattabbato upanidhāpaññatti. Diṭṭhādisabhāvarahite saddāyatane pavattamānopi sutavohāro dutiyaṃ, tatiyanti ādiko viya paṭhamādiṃ nissāya ‘‘yaṃ na diṭṭhamutaviññātanirapekkhaṃ, taṃ suta’’nti viññeyyattā diṭṭhādīni upanidhāya vattabbo hoti. Asutaṃ na hotīti hi sutanti pakāsitoyamatthoti.

又“如是”在闻道初生法中，乃指基于所缘持形态等相续反应。‘名’是依存相续环节，乃以连续环环无间藏聚之受用故称‘缘名’。‘经’为对象表现依存相续，乃是依所见诸法因缘而生之别相记述的名称。除诸形相等而外，言辞环境之闻法仍在，而教法流传为次第，第三者如第一等依存为始，基于“未见不知”的依缘，断言“所闻即是真”，此宜了知。未所闻者则无所谓‘经’。‘经’意指示故。

Ettha ca itīti vacanena asammohaṃ dīpeti. Paṭividdhā hi atthassa pakāravisesā itīti idha āyasmatā ānandena paccāmaṭṭhā, tenassa asammoho dīpito. Na hi sammūḷho nānappakārappaṭivedhasamattho hoti, lobhappahānādivasena nānappakārā duppaṭividdhā ca suttatthā niddisīyanti . Sutanti vacanena asammosaṃ dīpeti sutākārassa yāthāvato dassiyamānattā yassa hi sutaṃ sammuṭṭhaṃ hoti, na so kālantare mayā sutanti paṭijānāti. Iccassa asammohena sammohābhāvena paññāya eva vā savanakālasambhūtāya taduttarikālapaññāsiddhi, tathā asammosena satisiddhi. Tattha paññāpubbaṅgamāya satiyā byañjanāvadhāraṇasamatthatā. Byañjanānañhi paṭivijjhitabbo ākāro nātigambhīro, yathāsutadhāraṇameva tattha karaṇīyanti satiyā byāpāro adhiko, paññā tattha guṇībhūtā hoti paññāya pubbaṅgamāti katvā. Satipubbaṅgamāya paññāya atthappaṭivedhasamatthatā. Atthassa hi paṭivijjhitabbo ākāro gambhīroti paññāya byāpāro adhiko, sati tattha guṇībhūtā hoti satiyā pubbaṅgamāti katvā. Tadubhayasamatthatāyogena atthabyañjanasampannassa dhammakosassa anupālanasamatthatāya dhammabhaṇḍāgārikattasiddhi.

这里「itai」这个词表示「无疑的明确」之意。因为要反驳（经文意义），特指其意义的内容和范围。此处由长老阿难所作正面否定，由此他所持无迷惑之见被分别说明。真迷惑者不能清楚辨别多个不同的义理，根据经文的教义，断除贪欲等烦恼后，诸多不同义理也难以被明了传授。这里「sutaṃ」一词表示不疑惑，如实现前的所闻，所闻已生敬信，尚未有时间差，因此不会说「我未曾闻此」。因这无疑惑，迷惑即断，正智慧亦在听经时即得其成就，因无疑惑而使正念亦增强。此中智慧为先行之念，包含了对所闻现象的认取。对此认取之对象须知其形相不复杂，正如听闻记忆所持守，此时恰恰是正念最为运作之时，智慧因此增长，谓之为先行智慧。因善慧先行正念故，名为念先行智慧，具有明了义理的能力。义理之对象之形相深难，智慧显现较多，正念亦因此增胜，此为先行正念。两者相应，使得对义理和其现象都具有了充分的维持与守护，此谓法藏持守的功德成就。

Aparo nayo – itīti vacanena yonisomanasikāraṃ dīpeti. Tena vuccamānānaṃ ākāranidassanāvadhāraṇatthānaṃ upari vakkhamānānaṃ nānappakārappaṭivedhajotakānaṃ aviparītasaddhammavisayattā. Na hi ayoniso manasikaroto nānappakārappaṭivedho sambhavati. Sutanti vacanena avikkhepaṃ dīpeti, nidānapucchāvasena pakaraṇappattassa vakkhamānassa suttassa savanaṃ na samādhānamantarena sambhavati vikkhittacittassa savanābhāvato. Tathā hi vikkhittacitto puggalo sabbasampattiyā vuccamānopi ‘‘na mayā sutaṃ, puna bhaṇathā’’ti vadati. Yonisomanasikārena cettha attasammāpaṇidhiṃ pubbekatapuññatañca sādheti, sammā appaṇihitattassa pubbe akatapuññassa vā tadabhāvato. Avikkhepena saddhammassavanaṃ sappurisūpanissayañca sādheti, assutavato sappurisūpanissayarahitassa ca tadabhāvato. Na hi vikkhittacitto saddhammaṃ sotuṃ sakkoti, na ca sappurise anupassayamānassa savanaṃ atthi.

另一个方法是通过「itai」此词表示「正智之正思惟」之意。此处指对已说之法的多个形相表现及理相特征所应有的正确思惟状态。若不具足正思惟，难以辨别多种理义。受持经文时如心散乱，未能凝神摄心听闻，不能生起可靠的闻解。因此心散乱之人，即使口头上称“我未曾听闻，要重说”，也是心理不正，未能真正自信。借由正智的正思惟，他在此处能确立正信，自觉能成先善因缘，之前亦无恶因缘。以坚定的正思惟，闻法亦生起对善人的依止，非善人则无此依止。心散乱者不能深听正法，亦无善人引导和依止。

Aparo nayo – ‘‘yassa cittasantānassa nānākārappavattiyā nānatthabyañjanaggahaṇaṃ hoti, tassa nānākāraniddeso’’ti vuttaṃ. Yasmā ca so bhagavato vacanassa atthabyañjanappabhedaparicchedavasena sakalasāsanasampatiogāhanena niravasesaparahitapāripūrikāraṇabhūto evaṃbhaddako ākāro na sammā appaṇihitattano pubbe akatapuññassa vā hoti, tasmā itīti iminā bhaddakena ākārena pacchimacakkadvayasampattimattano dīpeti, sutanti savanayogena purimacakkadvayasampattiṃ. Na hi appatirūpe dese vasato sappurisūpanissayarahitassa vā savanaṃ atthi. Iccassa pacchimacakkadvayasiddhiyā āsayasuddhi siddhā hoti, sammā paṇihitatto pubbe ca katapuñño visuddhāsayo hoti, tadavisuddhihetūnaṃ kilesānaṃ dūrībhāvato. Tathā hi vuttaṃ – ‘‘sammā paṇihitaṃ cittaṃ, seyyaso naṃ tato kare’’ti (dha. pa. 43) ‘‘katapuññosi tvaṃ, ānanda, padhānamanuyuñja, khippaṃ hohisi anāsavo’’ti (dī. ni. 2.207) ca. Purimacakkadvayasiddhiyā payogasuddhi. Patirūpadesavāsena hi sappurisūpanissayena ca sādhūnaṃ diṭṭhānugatiāpajjanenapi visuddhappayogo hoti. Tāya ca āsayasuddhiyā adhigamabyattisiddhi, pubbe eva taṇhādiṭṭhisaṃkilesānaṃ visodhitattā payogasuddhiyā āgamabyattisiddhi. Suparisuddhakāyavacīpayogo hi vippaṭisārābhāvato avikkhittacitto pariyattiyaṃ visārado hoti. Iti payogāsayasuddhassa āgamādhigamasampannassa vacanaṃ aruṇuggamanaṃ viya sūriyassa udayato, yonisomanasikāro viya ca kusaladhammassa, arahati bhagavato vacanassa pubbaṅgamaṃ bhavitunti ṭhāne nidānaṃ ṭhapento iti me sutantiādimāha.

另一方法是以「itai」一词说明「对心识流多样形态变现的明确表示」。该说法依据世尊教法中对义理差别的分类与详解，通过涵盖一切经典教义的通达，因完全舍弃杂染且具备完备的内在净德，故此无疑惑之心智，非先时无善因缘或有善因缘的无明蒙昧所成，而是直达善妙境界因此佛陀指出此「itai」表示以此善的心智度过前后两个阶段，一是听闻，二是应用。对于不在正净及善人依止的环境，难以闻法。且后期善净得成，使内心清净且具备成熟之信心，即完全舍弃诸欲等烦恼。故经典中说「清净心智，其生其住皆由是，而快意无染之究竟应当修行」，此为先行净业得成。明净正久之地与依止，使善行之果成熟积累。且生起对经文的熟练把握，具备先行正思惟的智识，能复以清净稳定心识学问，具足断恶和如法修行的资粮，故能有效防护经藏及义理解释。

Aparo nayo – itīti iminā pubbe vuttanayena nānappakārappaṭivedhadīpakena attano atthapaṭibhānapaṭisambhidāsampattisabbhāvaṃ dīpeti. Sutanti iminā itisaddasannidhānato vakkhamānāpekkhāya vā sotabbabhedappaṭivedhadīpakena dhammaniruttipaṭisambhidāsampattisabbhāvaṃ dīpeti. Itīti ca idaṃ vuttanayeneva yonisomanasikāradīpakaṃ vacanaṃ bhāsamāno ‘‘ete mayā dhammā manasānupekkhitā diṭṭhiyā suppaṭividdhā’’ti dīpeti. Pariyattidhammā hi ‘‘idha sīlaṃ kathitaṃ, idha samādhi, idha paññā, ettakā ettha anusandhiyo’’tiādinā nayena manasā anupekkhitā anussavākāraparivitakkasahitāya dhammanijjhānakkhantibhūtāya ñātapariññāsaṅkhātāya vā diṭṭhiyā tattha tattha vuttarūpārūpadhamme ‘‘iti rūpaṃ, ettakaṃ rūpa’’ntiādinā nayena suṭṭhu vavatthapetvā paṭividdhā attano paresañca hitasukhāvahā hontīti. Suttanti idaṃ savanayogaparidīpakavacanaṃ bhāsamāno ‘‘bahū mayā dhammā sutā dhātā vacasā paricitā’’ti dīpeti. Sotāvadhānappaṭibaddhā hi pariyattidhammassa savanadhāraṇaparicayā. Tadubhayenapi dhammassa svākkhātabhāvena atthabyañjanapāripūriṃ dīpento savane ādaraṃ janeti. Atthabyañjanaparipuṇṇañhi dhammaṃ ādarena assuṇanto mahatā hitā paribāhiro hotīti ādaraṃ janetvā sakkaccaṃ dhammo sotabbo.

另一方法是本段中由前述经文以「itai」一词表明的，以说明其对异义辨析及义理通达的达观境界。基于证悟之后，结合正确思惟的导引，因对说明义理的前后显现有明了理解，且以法义为趣旨，则该「itai」表明此善心智，由已学法的作者而来，表达了对佛法理义的完整认识和广泛通达。闻法之时的适当注意力与持守出现，使得法义达到充满，因而生起对经藏义理的高度敬重。完整且有教理内涵的法理，使得听闻者受益甚多，方能坚定闻道，故法理之澄清带来恭敬与精进。总之，此法理的澄清及义理之普遍，因双重原因，深得珍视且有坚实基础，故对此法应当修习与闻持。

Iti me sutanti iminā pana sakalena vacanena āyasmā ānando tathāgatappaveditaṃ dhammavinayaṃ attano adahanto asappurisabhūmiṃ atikkamati, sāvakattaṃ paṭijānanto sappurisabhūmiṃ okkamati. Tathā asaddhammā cittaṃ vuṭṭhāpeti, saddhamme cittaṃ patiṭṭhāpeti. ‘‘Kevalaṃ sutamevetaṃ mayā, tasseva pana bhagavato vacana’’nti dīpento attānaṃ parimoceti, satthāraṃ apadisati, jinavacanaṃ appeti, dhammanettiṃ patiṭṭhāpeti.

由此经文可得，此系由长老阿难依世尊所授的佛法戒律之整体教义，为自身所证悟而自证无疑。其识入善人境界，证悟佛法不失真理，故能远离恶劣境土，安住正法。如此由相信佛说真理，心不动摇且自安稳，知所依止，得以离苦。若离闻正法即迷惑生起，闻正法则心定，了解到「此唯有如是闻乃真实」，故能证悟。世尊所授法稳固其本相，此即其义理的表象。

Apica iti me sutanti attanā uppāditabhāvaṃ appaṭijānanto purimassavanaṃ vivaranto sammukhā paṭiggahitamidaṃ mayā tassa bhagavato catuvesārajjavisāradassa dasabaladharassa āsabhaṭṭhānaṭṭhāyino sīhanādanādino sabbasattuttamassa dhammissarassa dhammarājassa dhammādhipatino dhammadīpassa dhammasaraṇassa saddhammavaracakkavattino sammāsambuddhassa. Na ettha atthe vā dhamme vā pade vā byañjane vā kaṅkhā vā vimati vā kātabbāti sabbadevamanussānaṃ imasmiṃ dhammavinaye assaddhiyaṃ vināseti, saddhāsampadaṃ uppādeti. Tenetaṃ vuccati –

此外，此处「itai」反映了由自己的修习所产生之认识，并不轻视之前所闻所学，而是将前学所得用作说明当下法义体悟的依据，展现出其对四净戒定慧八种功德的持守。此无疑释义，恰如狮子吼般震撼一切众生，广摄一切法门，灭除怀疑，增长信心。此义显明后不可有疑惑，故称之为坚固不动的信心基础。故已成就此处悲悯心之长老阿难，牢记世尊教导，安住清净，足以远离恶法，走向涅槃之道。

‘‘Vināsayati assaddhaṃ, saddhaṃ vaḍḍheti sāsane;

“破坏不信，坚固信心于教法中；

Iti me sutamiccevaṃ, vadaṃ gotamasāvako’’ti.

我的所闻如是，我是果德玛世尊的弟子，故如是说。”

Etthāha – ‘‘kasmā panettha yathā aññesu suttesu ‘evaṃ me sutaṃ, ekaṃ samayaṃ bhagavā’tiādinā kāladese apadisitvāva nidānaṃ bhāsitaṃ, evaṃ na bhāsita’’nti? Apare tāva āhu – na pana therena bhāsitattā. Idañhi nidānaṃ na āyasmatā ānandena paṭhamaṃ bhāsitaṃ khujjuttarāya pana bhagavatā upāsikāsu bahussutabhāvena etadagge ṭhapitāya sekkhappaṭisambhidāppattāya ariyasāvikāya sāmāvatippamukhānaṃ pañcannaṃ itthisatānaṃ paṭhamaṃ bhāsitaṃ.

这里说：“何故他处经文中如‘我如是所闻，一时世尊……’等开头，标明时地因缘，始讲因缘，而此处却无如此说明？”另有人则说：“这不是长老所说。”此因缘并非长老阿难初次讲述，乃由世尊在沙蒙菩萨众多弟子中设立的短期禅定成就者、五百女弟子首领、圣贤修行者中的沙摩瓦提等五十名女弟子，最早所讲。

Tatrāyaṃ anupubbīkathā – ito kira kappasatasahassamatthake padumuttaro nāma sammāsambuddho loke uppajjitvā pavattitavaradhammacakko haṃsavatiyaṃ viharati. Athekadivasaṃ haṃsavatiyaṃ ekā kuladhītā satthu dhammadesanaṃ sotuṃ gacchantīhi upāsikāhi saddhiṃ ārāmaṃ gatā. Satthāraṃ ekaṃ upāsikaṃ bahussutānaṃ etadagge ṭhapentaṃ disvā adhikāraṃ katvā taṃ ṭhānantaraṃ patthesi. Satthāpi naṃ byākāsi ‘‘anāgate gotamassa nāma sammāsambuddhassa sāvikānaṃ upāsikānaṃ bahussutānaṃ aggā bhavissatī’’ti. Tassā yāvajīvaṃ kusalaṃ katvā devaloke nibbattitvā puna manussesūti evaṃ devamanussesu saṃsarantiyā kappasatasahassaṃ atikkantaṃ. Atha imasmiṃ bhaddakappe amhākaṃ bhagavato kāle sā devalokato cavitvā ghosakaseṭṭhissa gehe dāsiyā kucchismiṃ paṭisandhiṃ gaṇhi, uttarātissā nāmaṃ akaṃsu. Sā jātakāle khujjā ahosīti khujjuttarātveva paññāyittha. Sā aparabhāge ghosakaseṭṭhinā rañño utenassa sāmāvatiyā dinnakāle tassā paricārikabhāvena dinnā rañño utenassa antepure vasati.

这样的开端引介说：从百千万劫以前，正觉世尊名为优昙婆罗多坐在天鹅城中闲住。一天，天鹅城有一贵族女，随同欲听世尊法，同行众多信女，往林中僧院。世尊见一信女贤聪多闻，委托她伏卤所任，命她看护。世尊又不言以后必有名果德玛正觉者教法的弟子和信女众领袖。她一生积累善业得生天界，后再转生人间，经历了世尊降世超过百千万劫之流转。及至今劫，世尊时代，她从天界归来，联入哥萨迦大户主宅仆人家，名为乌达丽。生时即高龄，得名高龄女。后来她有一女仆人为哥萨迦大户主王族奉侍，居住王都郊外。

Tena ca samayena kosambiyaṃ ghosakaseṭṭhikukkuṭaseṭṭhipāvārikaseṭṭhino bhagavantaṃ uddissa tayo vihāre kāretvā janapadacārikaṃ carante tathāgate kosambinagaraṃ sampatte buddhappamukhassa bhikkhusaṅghassa vihāre niyyādetvā mahādānāni pavattesuṃ, māsamattaṃ atikkami. Atha nesaṃ etadahosi – ‘‘buddhā nāma sabbalokānukampakā, aññesampi okāsaṃ dassāmā’’ti kosambinagaravāsinopi janassa okāsaṃ akaṃsu. Tato paṭṭhāya nāgarā vīthisabhāgena gaṇasabhāgena mahādānaṃ denti. Athekadivasaṃ satthā bhikkhusaṅghaparivuto mālākārajeṭṭhakassa gehe nisīdi. Tasmiṃ khaṇe khujjuttarā sāmāvatiyā pupphāni gahetuṃ aṭṭha kahāpaṇe ādāya taṃ gehaṃ agamāsi. Mālākārajeṭṭhako taṃ disvā ‘‘amma uttare, ajja tuyhaṃ pupphāni dātuṃ khaṇo natthi, ahaṃ buddhappamukhaṃ bhikkhusaṅghaṃ parivisāmi, tvampi parivesanāya sahāyikā hohi, evaṃ ito paresaṃ veyyāvaccakaraṇato muccissasī’’ti āha. Tato khujjuttarā buddhānaṃ bhattagge veyyāvaccaṃ akāsi. Sā satthārā upanisinnakathāvasena kathitaṃ sabbameva dhammaṃ uggaṇhi, anumodanaṃ pana sutvā sotāpattiphale patiṭṭhāsi.

当时，哥萨迦大户主、公卿勋贵为世尊兴建三处闲暇僧舍，以便游方世尊于哥萨迦城及佛陀比库僧团逗留，广行大布施，历时逾月。于此，世尊对众生说：“佛乃慈悯诸世间，我等亦应示现机会。”城镇居民于是于路口市井、众地等级次第而行大布施。一日，世尊围绕比库僧团，至马拉国王宅坐。此时高龄女携带花朵，花价八卡纳迦币，入宅献花。马拉国王见之言：“乌达丽，今无暇接花，我将护卫佛陀僧团，你也协助侍奉僧团，之后可由他人接替。”于是高龄女讷讷顺从，陪侍世尊，受教理浅释，学习弥陀法义，听闻即生得果，证得初果。

Sā aññesu divasesu cattārova kahāpaṇe datvā pupphāni gahetvā gacchati, tasmiṃ pana divase diṭṭhasaccabhāvena parasantake cittaṃ anuppādetvā aṭṭhapi kahāpaṇe datvā pacchiṃ pūretvā pupphāni gahetvā sāmāvatiyā santikaṃ agamāsi. Atha naṃ sā pucchi ‘‘amma uttare, tvaṃ aññesu divasesu na bahūni pupphāni āharasi, ajja pana bahukāni, kiṃ no rājā uttaritaraṃ pasanno’’ti? Sā musā vattuṃ abhabbatāya atīte attanā kataṃ anigūhitvā sabbaṃ kathesi. Atha ‘‘kasmā ajja bahūni āharasī’’ti ca vuttā ‘‘ajjāhaṃ sammāsambuddhassa dhammaṃ sutvā amataṃ sacchākāsiṃ, tasmā tumhe na vañcemī’’ti āha. Taṃ sutvā ‘‘are duṭṭhadāsi, ettakaṃ kālaṃ tayā gahite kahāpaṇe dehī’’ti atajjetvā pubbahetunā codiyamānā ‘‘amma, tayā pītaṃ amataṃ, amhepi pāyehī’’ti vatvā ‘‘tena hi maṃ nhāpehī’’ti vutte soḷasahi gandhodakaghaṭehi nhāpetvā dve maṭṭhasāṭake dāpesi. Sā ekaṃ nivāsetvā ekaṃ pārupitvā āsanaṃ paññāpetvā āsane nisīditvā vicitrabījaniṃ ādāya nīcāsanesu nisinnāni pañca mātugāmasatāni āmantetvā sekhappaṭisambhidāsu ṭhatvā satthārā desitaniyāmeneva tāsaṃ dhammaṃ desesi. Desanāvasāne tā sabbā sotāpattiphale patiṭṭhahiṃsu. Tā sabbāpi khujjuttaraṃ vanditvā ‘‘amma, ajja paṭṭhāya tvaṃ kiliṭṭhakammaṃ mā kari, amhākaṃ mātuṭṭhāne ācariyaṭṭhāne ca patiṭṭhāhī’’ti garuṭṭhāne ṭhapayiṃsu.

此女于余日以四卡纳布施花，献花回返。即日她心无散乱，以真实之觉知念坚持不懈，又以八卡纳纳花献后，返回世尊处。世尊问：“乌达丽，近几日不多献花，今日反多，何故皇王于今日特别欢喜？”她因犯邪言，先前行为不敢示现，遂述前因。世尊问：“何以今日献花甚多？”她答：“今日闻佛法得真道，乃不欺我，故多献。”闻世尊言，世尊称她为恶贱女，责令将其献花之器皿还给她。随后她整理起花器座椅，邀五户左邻妇女集会，立誓学习佛法，皆依世尊法规聆听。说法终时，众皆生初果，受证安住。诸女敬拜高龄女，言：“母，今日以后莫作不净之行，愿在师处、母所欢心。”

Kasmā panesā dāsī hutvā nibbattāti? Sā kira kassapasammāsambuddhakāle bārāṇasiyaṃ seṭṭhidhītā hutvā nibbattā. Ekāya khīṇāsavattheriyā upaṭṭhākakulaṃ gatāya ‘‘etaṃ me ayye, pasādhanapeḷikaṃ dethā’’ti veyyāvaccaṃ kāresi. Therīpi ‘‘adentiyā mayi āghātaṃ uppādetvā niraye nibbattissati, dentiyā paresaṃ dāsī hutvā nibbattissati, nirayasantāpato dāsibhāvo seyyo’’ti anuddayaṃ paṭicca tassā vacanaṃ akāsi. Sā tena kammena pañca jātisatāni paresaṃ dāsīyeva hutvā nibbatti.

为何她终成奴婢而堕？此女实于咖萨巴正自觉者时期，在巴拉纳西为一贵族女，故而堕落。某一已断烦恼的长老尼去侍奉时，对她说「此物当以安净结界供养我」而以通暢言辞提醒。长老尼又因「若以牙齿戳我，必堕地狱；汝以牙齿害他必堕奴婢；受地狱苦者堕奴婢更为善」的开导，遂令该女感动。由此业力，她于五个世间生中皆为他人奴婢而堕。

Kasmā pana khujjā ahosi? Anuppanne kira buddhe ayaṃ bārāṇasirañño gehe vasantī ekaṃ rājakulūpakaṃ paccekabuddhaṃ thokaṃ khujjadhātukaṃ disvā attanā sahavāsīnaṃ mātugāmānaṃ purato parihāsaṃ karontī yathāvajjaṃ keḷivasena khujjākāraṃ dassesi, tasmā khujjā hutvā nibbatti.

她为何退步为佝偻？乃是此女于佛未出世时，居于巴拉纳西一王室之家，见一位皇族中的独觉者，头部秃削，且以嘲笑之态嘲弄同舍女性前方，仿效秃削模样戏弄。因此因果她便退步为佝偻而堕。

Kiṃ pana katvā paññavantī jātāti? Anuppanne kira buddhe ayaṃ bārāṇasirañño gehe vasantī aṭṭha paccekabuddhe rājagehato uṇhapāyāsassa pūrite patte parivattitvā parivattitvā gaṇhante disvā attano santakāni aṭṭha dantavalayāni ‘‘idha ṭhapetvā gaṇhathā’’ti adāsi. Te tathā katvā olokesuṃ. ‘‘Tumhākaññeva tāni pariccattāni, gahetvā gacchathā’’ti āha. Te nandamūlakapabbhāraṃ agamaṃsu. Ajjāpi tāni valayāni arogāneva. Sā tassa nissandena paññavantī jātā.

她如何转为有智慧者？当佛未出世时，此女同在巴拉纳西一宫殿中，见八位独觉者围绕着盛满浓粥的容器，不断旋转盛器并仔细取用，并见其牙环皆八枚，嘱曰「此处放置处可取用」。此等行为如是世间所行。这些人乃是姐妹配偶，嘱其「携带这些装饰品同行」。她便携带着以南断树根所制负担而去。至今那乳牙环健康无碍。由此因缘她因依止于此，转生成为有智慧者。

Atha naṃ sāmāvatippamukhāni pañca itthisatāni ‘‘amma, tvaṃ divase divase satthu santikaṃ gantvā bhagavatā desitaṃ dhammaṃ sutvā amhākaṃ desehī’’ti vadiṃsu. Sā tathā karontī aparabhāge tipiṭakadharā jātā. Tasmā naṃ satthā – ‘‘etadaggaṃ, bhikkhave, mama sāvikānaṃ bahussutānaṃ upāsikānaṃ yadidaṃ khujjuttarā’’ti etadagge ṭhapesi. Iti upāsikāsu bahussutabhāvena satthārā etadagge ṭhapitā paṭisambhidāppattā khujjuttarā ariyasāvikā satthari kosambiyaṃ viharante kālena kālaṃ satthu santikaṃ gantvā dhammaṃ sutvā antepuraṃ gantvā sāmāvatippamukhānaṃ pañcannaṃ itthisatānaṃ ariyasāvikānaṃ satthārā desitaniyāmena yathāsutaṃ dhammaṃ kathentī attānaṃ parimocetvā satthu santike sutabhāvaṃ pakāsentī ‘‘vuttañhetaṃ bhagavatā vuttamarahatāti me suta’’nti nidānaṃ āropesi.

后来此五女众中，几位当面说「母亲，你日复一日往佛处听闻世尊宣说法，亦为我们宣说吧」。她乃应之，于之后生三藏法门并悉持。于是世尊称赞此女道「诸比库，此女众乃我众多听法的居士之中，居秃者中上者」。基于此称赞，诸位世尊弟子及阿阇梨依此称号“居秃之上者”，于时间流转中，时常前往世尊所处，听闻正法，末后往生他方，向这几位女众名为首的五女众圣居士，随顺世尊教导，依教理正说法语，为自身解脱，并显现遭闻世尊言教的功德，结尾陈说「是谓世尊所说大师已说」之结语。

Yasmā pana tasmiṃyeva nagare bhagavato sammukhā sutvā tadaheva tāya tāsaṃ bhāsitaṃ, tasmā ‘‘ekaṃ samayaṃ bhagavā kosambiyaṃ viharatī’’ti kāladesaṃ apadisituṃ payojanasambhavova natthi supākaṭabhāvato. Bhikkhuniyo cassā santike imāni suttāni gaṇhiṃsu. Evaṃ paramparāya bhikkhūsupi tāya āropitaṃ nidānaṃ pākaṭaṃ ahosi. Atha āyasmā ānando tathāgatassa parinibbānato aparabhāge sattapaṇṇiguhāyaṃ ajātasattunā kārāpite saddhammamaṇḍape mahākassapappamukhassa vasīgaṇassa majjhe nisīditvā dhammaṃ saṅgāyanto imesaṃ suttānaṃ nidānassa dveḷhakaṃ pariharanto tāya āropitaniyāmeneva nidānaṃ āropesīti.

因彼时她于那城中，亲耳听闻世尊言教，故此「一时世尊住于迦尸国」等时空地点名称，实无必要作更改证实，亦无可推测。诸比库尼在世尊面前收集这些经文，故此传承显著。于是比库僧团亦据此所立之结语而著录归纳。后来长老阿难于如来入般涅槃后，在七十三洞穴中，由未生怨君所兴建的正律法坛中央，坐于大咖萨巴长老座席，聚集住众诵持，继续维持这经文结语的传承，遵守诵念仪轨，故而结语继续流传延续。

Keci panettha bahuppakāre papañcenti. Kiṃ tehi? Apica nānānayehi saṅgītikārā dhammavinayaṃ saṅgāyiṃsu. Anubuddhā hi dhammasaṅgāhakamahātherā, te sammadeva dhammavinayassa saṅgāyanākāraṃ jānantā katthaci ‘‘evaṃ me suta’’ntiādinā, katthaci ‘‘tena samayenā’’tiādinā, katthaci gāthābandhavasena nidānaṃ ṭhapentā, katthaci sabbena sabbaṃ nidānaṃ aṭṭhapentā vaggasaṅgahādivasena dhammavinayaṃ saṅgāyiṃsu. Tattha idha vuttañhetantiādinā nidānaṃ ṭhapetvā saṅgāyiṃsu, kiñci suttageyyādivasena navaṅgamidaṃ buddhavacanaṃ. Yathā cetaṃ, evaṃ sabbesampi sammāsambuddhānaṃ. Vuttañhetaṃ ‘‘appakañca nesaṃ ahosi suttaṃ geyya’’ntiādi. Tattha itivuttakaṅgassa aññaṃ kiñci na paññāyati tabbhāvanimittaṃ ṭhapetvā ‘‘vuttañhetaṃ…pe… me suta’’nti idaṃ vacanaṃ. Tenāhu aṭṭhakathācariyā ‘‘vuttañhetaṃ bhagavatāti ādinayappavattā dvādasuttarasatasuttantā itivuttaka’’nti. Tasmā satthu adhippāyaṃ jānantehi dhammasaṅgāhakehi ariyasāvikāya vā imesaṃ suttānaṃ itivuttakaṅgabhāvañāpanatthaṃ imināva nayena nidānaṃ ṭhapitanti veditabbaṃ.

有些地方由多方众怨生纷争，则何为？亦有以各种类型的唱诵者汇集宣说律藏法藏，昔日阿毗达摩诸大长老皆亲证法藏，深知正法、律法之集会仪轨，因有时以「此法如是我闻」等字句为开头，有时以「当时此时」等字句为开头，有时以偈颂形式立定结语，有时以整体整理归纳经律分卷集部为结，循此种种流派，庄严布施于佛陀教法集合到今。此处顶部开头如「是谓……」即为立定结语，并随之结集，如与诵经歌唱之娱等，并非唯此一类佛言语。总之，诸正觉者皆如是建置其结语。所谓开头结语「或有此经文诵不中」等说。有些关于伊提伽经部中其他某些无知原因，定立开头结语为「如是我闻……」等语句。故注疏师注释「所谓是谓世尊开头结语者，为十二经百经及伊提伽类」。因此当知，此等经文结语是由诸正觉师长与集律者，依据尊师的统摄，或圣居士的说明，为此类经文伊提伽部结语而立定。

Kimatthaṃ pana dhammavinayasaṅgahe kayiramāne nidānavacanaṃ? Nanu bhagavatā bhāsitavacanasseva saṅgaho kātabboti? Vuccate – desanāya ṭhitiasammosasaddheyyabhāvasampādanatthaṃ. Kāladesadesakaparisāpadesehi upanibandhitvā ṭhapitā hi desanā ciraṭṭhitikā hoti asammosadhammā saddheyyā ca desakālakattuhetunimittehi upanibaddho viya vohāravinicchayo. Teneva ca āyasmatā mahākassapena brahmajālamūlapariyāyasuttādīnaṃ desādipucchāsu katāsu tāsaṃ vissajjanaṃ karontena dhammabhaṇḍāgārikena ‘‘evaṃ me suta’’ntiādinā nidānaṃ bhāsitaṃ. Idha pana desakālassa aggahaṇe kāraṇaṃ vuttameva.

那末，在汇集法律戒律时，为什么要作缘起偈文？莫非只是按世尊所说的话来汇集法藏吗？回答是——为了确立法义，使正法久住不退而作。讲说时，必须结合时地众会加以说明，因此讲义得以长久存在，不堕于惑乱且得信受。由于讲说法义的时间、地域、听众条件不同，就像是与时俱进的修订版，法义便能完备推广。因此长老大咖萨巴对《梵网根本经》等法本进行问答并作了厘清，这称为缘起偈文，即说『如是我闻』等句话作为开头。总之，这缘起偈文的作用即在开示讲说时间的由来。

Apica satthu sampattippakāsanatthaṃ nidānavacanaṃ. Tathāgatassa hi bhagavato pubbaracanānumānāgamatakkābhāvato sammāsambuddhabhāvasiddhi. Na hi sammāsambuddhassa pubbaracanādīhi attho atthi sabbattha appaṭihatañāṇācāratāya ekappamāṇattā ca ñeyyadhammesu. Tathā ācariyamuṭṭhidhammamacchariyasāsanasāvakānurāgābhāvato khīṇāsavabhāvasiddhi. Na hi sabbaso khīṇāsavassa te sambhavantīti suvisuddhassa parānuggahapavatti. Evaṃ desakasaṃkilesabhūtānaṃ diṭṭhisīlasampadādūsakānaṃ avijjātaṇhānaṃ accantābhāvasaṃsūcakehi ñāṇasampadāpahānasampadābhibyañjakehi ca sambuddhavisuddhabhāvehi purimavesārajjadvayasiddhi, tato ca antarāyikaniyyānikadhammesu asammohabhāvasiddhito pacchimavesārajjadvayasiddhīti bhagavato catuvesārajjasamannāgamo attahitaparahitapaṭipatti ca nidānavacanena pakāsitā hoti, tattha tattha sampattaparisāya ajjhāsayānurūpaṃ ṭhānuppattikappaṭibhānena dhammadesanādīpanato. Idha pana anavasesato kāmadosappahānaṃ vidhāya desanādīpanato cāti yojetabbaṃ. Tena vuttaṃ ‘‘satthu sampattippakāsanatthaṃ nidānavacana’’nti. Ettha ca ‘‘bhagavatā arahatā’’ti imehi padehi yathāvuttaatthavibhāvanatā heṭṭhā dassitā eva.

此外，缘起偈文还显现世尊功德。正因为如来过去未有典籍可依，唯有亲证般若，故此方成正觉。正觉者对过去所教诲无着，故其法义遍在诸处无碍，且于须知法具唯一性。由此，导师起立示现的殊胜法教，因弟子无恩情，故证无余烦恼已得解脱。他们虽已灭尽烦恼，也未必全皆具足已得安隐，因此正觉之清净，依赖利益众生之福德力而成就。如是，因讲说者染污之见、行、戒失净，观其无明渴爱极度断除，智慧生漏得破，因此世尊具四种衣挫的纯净，如来的处处清净亦得成就。此后于诸障碍之属，因得无惑之性质，于晦气中逐故也得成双重清净。如此，世尊具足四重清净，行利益己人与他之法，皆由缘起偈文而明示。其间，依当时会众具足之功德而演说，适合不同场合启示法义。这里所说的，亦包含断除欲怒等障的法门，且由此得以开示故。故言此为“显现世尊成就之缘起偈文”，又「世尊阿拉汉」之名，乃为表述义理恰当所用。

Tathā sāsanasampattippakāsanatthaṃ nidānavacanaṃ. Ñāṇakaruṇāpariggahitasabbakiriyassa hi bhagavato natthi niratthakā paṭipatti attahitā vā. Tasmā paresaṃyevatthāya pavattasabbakiriyassa sammāsambuddhassa sakalampi kāyavacīmanokammaṃ yathāpavattaṃ vuccamānaṃ diṭṭhadhammikasamparāyikaparamatthehi yathārahaṃ sattānaṃ anusāsanatthena sāsanaṃ, na kabbaracanā. Tayidaṃ satthu caritaṃ kāladesadesakaparisāpadesehi tattha tattha nidānavacanehi yathārahaṃ pakāsiyati. Idha pana desakaparisāpadesehīti yojetabbaṃ. Tena vuttaṃ ‘‘sāsanasampattippakāsanatthaṃ nidānavacana’’nti.

还有，为彰显法教圆满之故作缘起偈文。由于世尊具有遍一切方便慈悲，应作种种功德活动，无无用无害之所作，亦，无对己不利行为。正因如此，为利益他人而行种种功德者、正觉之世尊，乃循其身语意身口行为，理趣不同而随顺施教，并以无过失、严正法义引导众生，所作法教绝非胡乱造作。此即证明觉者实际而圆满之行为，因时间、地域、众会条件得以适当启示，因缘起偈文得以流传宣扬。这里特别应当结合“讲说时间地域众会条件”而指出。故称“彰显法教圆满故作缘起偈文”。

Apica satthuno pamāṇabhāvappakāsanena sāsanassa pamāṇabhāvadassanatthaṃ nidānavacanaṃ. Tañcassa pamāṇabhāvadassanaṃ heṭṭhā vuttanayānusārena ‘‘bhagavatā arahatā’’ti imehi padehi vibhāvitanti veditabbaṃ. Idamettha nidānavacanappayojanassa mukhamattanidassananti.

此外，缘起偈文还用以表明导师身份，彰示法教威仪威严及其权威。根据此权威显现的不同解释，应当从“世尊阿拉汉”这几个词语辨析理解，这样才能晓得缘起偈文形式只是为了开门见山般的引导说明。

Nidānavaṇṇanā niṭṭhitā. · 因缘解释已毕。