3. Tikanipāto · 3. 三集义注
2. Dukanipāto第二：二法集
1. Paṭhamavaggo
1. 第一品
1. Dukkhavihārasuttavaṇṇanā《苦住经》注释
§28
28. Dukanipātassa paṭhame dvīhīti gaṇanaparicchedo. Dhammehīti paricchinnadhammanidassanaṃ. Dvīhi dhammehīti dvīhi akusaladhammehi. Samannāgatoti yutto. Diṭṭheva dhammeti imasmiṃyeva attabhāve. Dukkhaṃ viharatīti catūsupi iriyāpathesu kilesadukkhena ceva kāyikacetasikadukkhena ca dukkhaṃ viharati. Savighātanti cittūpaghātena ceva kāyūpaghātena ca savighātaṃ. Saupāyāsanti kilesūpāyāsena ceva sarīrakhedena ca balavaāyāsavasena saupāyāsaṃ. Sapariḷāhanti kilesapariḷāhena ceva kāyapariḷāhena ca sapariḷāhaṃ. Kāyassa bhedāti upādinnakkhandhapariccāgā. Paraṃ maraṇāti tadanantaraṃ abhinibbattakkhandhaggahaṇe. Atha vā kāyassa bhedāti jīvitindriyupacchedā. Paraṃ maraṇāti cutito uddhaṃ. Duggati pāṭikaṅkhāti duggatisaṅkhātānaṃ catunnaṃ apāyānaṃ aññatarā gati icchitabbā, avassaṃbhāvinīti attho.
二十八、在苦部第一节分中，共计二。所谓法，即指诸法的分别。所谓二法，指二种不善法。所谓具足，即为具足。这里所说的『见法』，是在此自身所具的状态。所谓苦住者，指于四种行路中，因烦恼之苦，以及身苦心苦而行苦住。所谓断裂，因心身之损毁而断裂。所谓劳役，是指烦恼之劳役，及身体受损之强烈劳役。所谓烦恼，是指烦恼之忧伤，及身体之忧伤。所谓身破，指弃舍五阴。所谓究竟死，指随后诞生的五蕴灭受。又或身破，指生命根断绝。所谓究竟死，是指死后的升起。所谓堕恶道，是指数种恶趣中选择某一恶趣道，谓之应当选择、不应当选择者，此义也。
Aguttadvāroti apihitadvāro. Kattha pana aguttadvāroti āha ‘‘indriyesū’’ti. Tena manacchaṭṭhānaṃ indriyānaṃ asaṃvaramāha. Paṭiggahaṇaparibhogavasena bhojane mattaṃ na jānātīti bhojane amattaññū. ‘‘Indriyesu aguttadvāratāya bhojane amattaññutāyā’’tipi paṭhanti.
所谓未封闭门，即未被关闭的门。但问此未封闭门何在？答曰『于根中』。此言谓心神第六处根，即诸根未得自制不闭合。依受持用故，不知适量饮食。谓此根未封闭时，则饮食无节制，此义故称焉。
Kathaṃ indriyesu aguttadvāratā, kathaṃ vā guttadvāratāti? Kiñcāpi hi cakkhundriye saṃvaro vā asaṃvaro vā natthi. Na hi cakkhupasādaṃ nissāya sati vā muṭṭhassaccaṃ vā uppajjati. Apica yadā rūpārammaṇaṃ cakkhussa āpāthaṃ āgacchati, tadā bhavaṅge dvikkhattuṃ uppajjitvā niruddhe kiriyāmanodhātu āvajjanakiccaṃ sādhayamānā uppajjitvā nirujjhati, tato cakkhuviññāṇaṃ dassanakiccaṃ, tato vipākamanodhātu sampaṭicchanakiccaṃ, tato vipākāhetukamanoviññāṇadhātu santīraṇakiccaṃ, tato kiriyāhetukamanoviññāṇadhātu voṭṭhabbanakiccaṃ sādhayamānā uppajjitvā nirujjhati, tadanantaraṃ javanaṃ javati. Tathāpi neva bhavaṅgasamaye, na āvajjanādīnaṃ aññatarasamaye saṃvaro vā asaṃvaro vā atthi, javanakkhaṇe pana sace dussīlyaṃ vā muṭṭhassaccaṃ vā aññāṇaṃ vā akkhanti vā kosajjaṃ vā uppajjati, asaṃvaro hoti. Evaṃ hontopi so ‘‘cakkhudvāre asaṃvaro’’ti vuccati. Kasmā? Yasmā tasmiṃ sati dvārampi aguttaṃ hoti bhavaṅgampi āvajjanādīni vīthicittānipi. Yathā kiṃ? Yathā nagare catūsu dvāresu asaṃvutesu kiñcāpi antogharadvārakoṭṭhakagabbhādayo susaṃvutā tathāpi antonagare sabbaṃ bhaṇḍaṃ arakkhitaṃ agopitameva hoti. Nagaradvārehi pavisitvā corā yadicchanti, taṃ hareyyuṃ. Evameva javane dussīlyādīsu uppannesu tasmiṃ asaṃvare satidvārampi aguttaṃ hoti, bhavaṅgampi āvajjanādīni vīthicittānipi. Tasmiṃ pana asati javane sīlādīsu uppannesu dvārampi guttaṃ hoti bhavaṅgampi āvajjanādīni vīthicittānipi. Yathā kiṃ? Yathā nagaradvāresu saṃvutesu kiñcāpi antogharadvārādayo asaṃvutā, tathāpi antonagare sabbaṃ bhaṇḍaṃ surakkhitaṃ sugopitameva hoti. Nagaradvāresu hi pihitesu corānaṃ paveso natthi. Evameva javane sīlādīsu uppannesu dvārampi guttaṃ hoti, bhavaṅgampi, āvajjanādīni vīthicittānipi. Tasmā javanakkhaṇe uppajjamānopi ‘‘cakkhudvāre saṃvaro’’ti vuccati. Sesadvāresupi eseva nayo. Evaṃ indriyesu aguttadvāratā, guttadvāratā ca veditabbā.
如何于根中未封闭，如何反而封闭？虽有观察眼根时，无自制或有自制。盖不依眼缘及觉知，则无实见。即使当色境境界临近眼觉时，二触同时生起且止，然后生作意，随后显现识，后继识序立，终应现前，生起而灭。然生灭间，非一律皆自制、亦非一律皆不自制。但若于生起时，若恶行、不真、无知、迷惑等出现，则属于无自制。由何故？因当时根闭门未闭盖，生灭间亦无定不乱。譬如城市四门未闭，有些内部门窗虽闭紧，然市门外则无保护，盗贼若入，则可夺取财物。喻如生灭时不善生起，根门未闭，生灭间无定。然若有善行所生，则彼根门闭，不乱生，不失防。是故生起间称为“眼门自制”。其它根门亦如是。由此可知，所谓根门未闭及闭门，应当分别认识。
Kathaṃ pana bhojane amattaññū, kathaṃ vā mattaññūti ? Yo hi puggalo mahiccho hutvā paṭiggahaṇe mattaṃ na jānāti. Mahicchapuggalo hi yathā nāma kacchapuṭavāṇijo piḷandhanabhaṇḍakaṃ hatthena gahetvā ucchaṅgepi pakkhipitabbayuttakaṃ pakkhipitvā mahājanassa passantasseva ‘‘asukaṃ gaṇhatha, asukaṃ gaṇhathā’’ti mukhena ugghoseti, evameva appamattakampi attano sīlaṃ vā ganthaṃ vā dhutaṅgaguṇaṃ vā antamaso araññavāsamattakampi mahājanassa jānantasseva sambhāveti, sambhāvetvā ca pana sakaṭehipi upanīte paccaye ‘‘ala’’nti avatvā paṭiggaṇhāti. Tayo hi pūretuṃ na sakkā aggi upādānena, samuddo udakena, mahiccho paccayehīti –
如何饮食无节知，如何有节知？譬如世间人，粗心大意，饮食无自制。譬如捕龟贩卖者，举手执龟笼，欲投掷一处，向大众示意称“快取，快取”，同理粗心之人，无知其节，饮食无度。即使是微细戒律法则、修道品质，粗心者亦不知晓，然而即使乡村出入条件具备，此等粗心者仍执持苛责，无法完成使命，正如火以柴薪为因，如水以大地为因，地为人。
‘‘Aggikkhandho samuddo ca, mahiccho cāpi puggalo;
火为柴薪，水为大地，人亦复如是者。
Bahuke paccaye dinne, tayopete na pūrayeti’’.
『因缘多在于饱足』者，谓给定日数之后，若有过剩则不再充满。
Mahicchapuggalo hi vijātamātuyāpi manaṃ gaṇhituṃ na sakkoti. Evarūpo hi anuppannaṃ lābhaṃ na uppādeti, uppannalābhato ca parihāyati. Evaṃ tāva paṭiggahaṇe amattaññū hoti. Yo pana dhammena samena laddhampi āhāraṃ gadhito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño āharahatthakaalaṃsāṭakatatthavaṭṭakakākamāsakabhuttavamitakabrāhmaṇānaṃ aññataro viya ayoniso anupāyena yāvadatthaṃ udarāvadehakaṃ paribhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati. Ayaṃ paribhoge amattaññū nāma.
土地农人确实难以掌握异族及母亲的心意。如此种种未生之利未能产生，已生之利亦会丧失。因此，所谓领受时为无度识者。若有人以法平等所得、已为正命，放下贪著，无恐怖、无忧，具智慧自在，自如其手能把握诸般缘由与果报，自非理智不善巧方法者，任由其尽情享用肚腹之所贪，卧具安顺，视觉舒适，睡眠安乐，安静逍遥而住，谓之无度识于享受。
Yo pana ‘‘yadipi deyyadhammo bahu hoti, dāyako appaṃ dātukāmo, dāyakassa vasena appaṃ gaṇhāti. Deyyadhammo appo, dāyako bahuṃ dātukāmo, deyyadhammassa vasena appaṃ gaṇhāti. Deyyadhammo bahu, dāyakopi bahuṃ dātukāmo, attano thāmaṃ ñatvā pamāṇayuttameva gaṇhātī’’ti evaṃ vuttassa paṭiggahaṇe pamāṇajānanassa ceva, ‘‘paṭisaṅkhā yoniso āhāraṃ āhāreti, neva davāya, na madāyā’’tiādinā (dha. sa. 1355) ‘‘laddhañca piṇḍapātaṃ agadhito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjatī’’ti ca ādinā nayena vuttassa paccavekkhitvā paṭisaṅkhānapaññāya jānitvā āhāraparibhuñjanasaṅkhātassa paribhoge pamāṇajānanassa ca vasena bhojane mattaññū hoti, ayaṃ bhojane mattaññū nāma. Evaṃ bhojane amattaññutā mattaññutā ca hotīti veditabbaṃ.
又谓“若给予之物具有二种性质，一性质多，给予者少愿意付出，给予者处于其支配下，则少被接受；若给予之物性质少，给予者多愿意付出，处于此性质支配下，则亦少被接受。若给予之物性质多，给予者亦多愿意付出，其自知其量，便会依据尺度来接受”，此说即是授受时对尺度认知，与『理智思虑正当摄取，既不贪于物，亦不自满』说法相应。且借此说法中“所得乞食施受者未取放下，既不迷乱，具智慧驱除恐怖者，于所享受食物有尺度认知”，据此观察授受知慧，看食物享用的尺度，称为食受节制。由此可知，食物受用有度和节制的本质。
Gāthāsu pana cakkhuntiādīsu cakkhatīti cakkhu, rūpaṃ assādeti, samavisamaṃ ācikkhantaṃ viya hotīti vā attho. Suṇātīti sotaṃ. Ghāyatīti ghānaṃ. Jīvitanimittaṃ āhāraraso jīvitaṃ, taṃ avhāyatīti jivhā. Kucchitānaṃ āyoti kāyo. Manate vijānātīti mano. Porāṇā panāhu munātīti mano, nāḷiyā minamāno viya mahātulāya dhārayamāno viya ca ārammaṇaṃ vijānātīti attho. Evaṃ tāvettha padattho veditabbo.
在颂文及眼根等处，眼者，见，见色，设若色杂乱如指示表露者，即是眼的义。闻者即耳，嗅者即鼻，尝者即舌，触者即身。心者即思，觉知之意。先前经典中谓心为心，若以管喻之，意即知觉维持外境内蕴之作用。至此，应当知是词义。
Bhāvatthato pana duvidhaṃ cakkhu – maṃsacakkhu ca paññācakkhu ca. Tesu buddhacakkhu, samantacakkhu, ñāṇacakkhu, dibbacakkhu, dhammacakkhūti pañcavidhaṃ paññācakkhu. Tattha ‘‘addasaṃ kho ahaṃ, bhikkhave, buddhacakkhunā lokaṃ volokento’’ti (ma. ni. 1.283) idaṃ buddhacakkhu nāma. ‘‘Samantacakkhu vuccati sabbaññutaññāṇa’’nti (cūḷava. dhotakamāṇavapucchāniddesa 32) idaṃ samantacakkhu nāma. ‘‘Cakkhuṃ udapādī’’ti (saṃ. ni. 5.1081; mahāva. 15) idaṃ ñāṇacakkhu nāma. ‘‘Addasaṃ kho ahaṃ, bhikkhave, dibbena cakkhunā visuddhenā’’ti (ma. ni. 1.284) idaṃ dibbacakkhu nāma. ‘‘Virajaṃ vītamalaṃ dhammacakkhuṃ udapādī’’ti (ma. ni. 2.395; mahāva. 16) idaṃ heṭṭhimamaggattayasaṅkhātaṃ dhammacakkhu nāma.
从义理上说，眼有两种——肉眼与智慧眼。其间佛眼、全知眼、智眼、天眼、法眼称为五种智慧眼。如经文说：“瞻视世间者，此称佛眼。”称“全知眼谓具有所有知识。”称“智眼如水之眼。”称“目睹清净天眼。”称“无染清净法眼。”此为依正法之三藏论书所举五种慧眼。
Maṃsacakkhupi duvidhaṃ – sasambhāracakkhu, pasādacakkhūti. Tattha yvāyaṃ akkhikūpake patiṭṭhito heṭṭhā akkhikūpakaṭṭhikena, upari bhamukaṭṭhikena , ubhato akkhikūṭehi, anto matthaluṅgena, bahiddhā akkhilomehi paricchinno maṃsapiṇḍo, saṅkhepato catasso dhātuyo – vaṇṇo, gandho, raso, ojāsambhavo saṇṭhānaṃ jīvitaṃ bhāvo kāyapasādo cakkhupasādoti cuddasa sambhārā. Vitthārato catasso dhātuyo taṃnissitā vaṇṇagandharasaojāsaṇṭhānasambhavāti imāni dasa catusamuṭṭhānikattā cattālīsaṃ honti, jīvitaṃ bhāvo kāyapasādo cakkhupasādoti cattāri ekantakammasamuṭṭhānevāti imesaṃ catucattālīsāya rūpānaṃ vasena catucattālīsa sambhārā. Yaṃ loke ‘‘setaṃ vaṭṭaṃ puthulaṃ visaṭaṃ vipulaṃ cakkhū’’ti sañjānanto na cakkhuṃ sañjānāti, vatthuṃ cakkhuto sañjānāti, yo maṃsapiṇḍo akkhikūpake patiṭṭhito nhārusuttakena matthaluṅgena ābaddho, yattha setampi atthi kaṇhampi lohitakampi pathavīpi āpopi tejopi vāyopi. Yaṃ semhussadattā setaṃ, pittussadattā kaṇhaṃ, ruhirussadattā lohitakaṃ, pathavussadattā patthaddhaṃ, āpussadattā paggharati, tejussadattā pariḍayhati, vāyussadattā sambhamati, idaṃ sasambhāracakkhu nāma. Yo pana ettha sito ettha paṭibaddho catunnaṃ mahābhūtānaṃ upādāya pasādo, idaṃ pasādacakkhu nāma. Idañhi cakkhuviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvena pavattati.
肉眼亦有两种，即聚合眼与净明眼。所谓肉眼集成，是指由眼球底部的眼睑、上方翼膜、两侧眼角、内侧眼隅，以及肉眼内外千丝万缕的缠绕所成物体团块，简称为四种界元素——色、香、味、由精力生成的生命力量构成身体基础的眼根，此为构成眼之聚合物。详细说，这四种界元素的色、香、味、精力所生集成构成眼的根本所依，总数为四种四十一种，生命、情感、身心根基为眼之净明所依实体，这四十一种集成合为一体。因此，世俗谓之“白色的球，光泽透阔”，认知者不只是眼而是物体。若此肉体团块建于眼眶底部之眼窝，系以筋膜及肌肉所缠绕，内有青白红泥土及水火风等诸元素，此即聚合眼。若此基础清净，有结于四大元素颗粒，称净明眼。此乃眼识等依赖实体物质基础的实际彰显。
Sotādīsupi sotaṃ dibbasotaṃ, maṃsasotanti duvidhaṃ. Ettha ‘‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇātī’’ti idaṃ dibbasotaṃ nāma. Maṃsasotaṃ pana sasambhārasotaṃ pasādasotanti duvidhantiādi sabbaṃ cakkhumhi vuttanayeneva veditabbaṃ, tathā ghānajivhā. Kāyo pana copanakāyo, karajakāyo, samūhakāyo, pasādakāyotiādinā bahuvidho. Tattha –
耳根等的“声”，亦分为两种：神通之声和肉身之声。在此，所谓“借助于神通的声根清净超越人类，使两种声音皆能听闻”，这是神通之声。至于肉身之声，则是取集而成的音声，分为疑声和稳声等两类。诸声皆当如眼根所说之法加以认识，舌根、鼻根亦如是。至于身，有移动身、作业身、集聚身及安稳身等多种名称。对此——
‘‘Kāyena saṃvutā dhīrā, atho vācāya saṃvutā’’ti. (dha. pa. 234) –
“依身而住者称为明哲之人，或依言语而住”——此为释迦牟尼佛所述。
Ayaṃ copanakāyo nāma. ‘‘Imamhā kāyā aññaṃ kāyaṃ abhinimminātī’’ti (dī. ni. 1.236; paṭi. ma. 3.14) ayaṃ karajakāyo nāma. Samūhakāyo pana viññāṇādisamūhavasena anekavidho āgato. Tathā hi ‘‘cha ime, āvuso, viññāṇakāyā’’tiādīsu (ma. ni. 1.101) viññāṇasamūho vutto. ‘‘Cha phassakāyā’’tiādīsu (dī. ni. 3.323; ma. ni. 1.98) phassādisamūho . Tathā ‘‘kāyapassaddhi kāyalahutā’’tiādīsu (dha. sa. 114) vedanākkhandhādayo. ‘‘Idhekacco pathavikāyaṃ aniccato anupassati, āpokāyaṃ tejokāyaṃ vāyokāyaṃ kesakāyaṃ lomakāya’’ntiādīsu (paṭi. ma. 3.35) pathavādisamūho. ‘‘Kāyena phoṭṭhabbaṃ phusitvā’’ti (a. ni. 3.16) ayaṃ pasādakāyo. Idhāpi pasādakāyo veditabbo. So hi kāyaviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvena pavattati. Manoti pana kiñcāpi sabbaṃ viññāṇaṃ vuccati, tathāpi dvārabhāvassa idhādhippetattā dvārabhūtaṃ sāvajjanaṃ bhavaṅgaṃ veditabbaṃ.
所谓移动身是指“此身驾驭着他身”为此名。所谓作业身是指众多如识等集聚。在如“这是六种识身”等语中，即称为识集。在如“这是六触身”等语中，称为触集。又如“身体的宁静与轻巧”等语，是由受蕴等组成。再如“有人观察地、水、火、风、毛发、皮肤皆为无常”等语，是地等五蕴集。所谓安稳身，用“身体受触及”等语而成。此安稳身亦当认识。此身，依如识等为门执持法运行。虽心意谓为一切，但因门执作用，此处须认识作为可见的身心活动集，通称为“变动的身影”。
Etāni yassa dvārāni aguttāni ca bhikkhunoti yassa bhikkhuno etāni manacchaṭṭhāni dvārāni sativossaggena pamādaṃ āpannattā satikavāṭena apihitāni. Bhojanamhi…pe… adhigacchatīti so bhikkhu vuttanayena bhojane amattaññū indriyesu ca saṃvararahito diṭṭhadhammikañca rogādivasena, samparāyikañca duggatipariyāpannaṃ kāyadukkhaṃ rāgādikilesasantāpavasena, icchāvighātavasena ca cetodukkhanti sabbathāpi dukkhameva adhigacchati pāpuṇāti. Yasmā cetadevaṃ, tasmā duvidhenapi dukkhagginā idhaloke ca paraloke ca ḍayhamānena kāyena ḍayhamānena cetasā divā vā yadi vā rattiṃ niccakālameva tādiso puggalo dukkhameva viharati, na tassa sukhavihārassa sambhavo, vaṭṭadukkhānatikkame pana vattabbameva natthīti.
若有比库未持守这诸门，心意涣散放逸，导致失念，堕于散乱。如同佛言，就饮食而言，该比库不量节、无禁戒、不离搅扰、身心染病恶习缠绕，因爱染恼恨等心痛苦之故，处处受苦。因此心若如此，则无论世间彼世皆为二重火烧者，昼夜不断焚烧此身与心。如此人必然常行苦行，没有安乐居所，无以超越由轮回所生之旧苦。
Paṭhamasuttavaṇṇanā niṭṭhitā. · 第一经注释终了。
2. Sukhavihārasuttavaṇṇanā《乐住经》注释
§29
29. Dutiye vuttavipariyāyena attho veditabbo.
29. 第二点，须从反面意思加以理解。
Dutiyasuttavaṇṇanā niṭṭhitā. · 第二经注释终了。
3. Tapanīyasuttavaṇṇanā《热恼经》注释
§30
30. Tatiye tapanīyāti idha ceva samparāye ca tapanti vibādhenti viheṭhentīti tapanīyā. Tapanaṃ vā dukkhaṃ diṭṭhe ceva dhamme abhisamparāye ca tassa uppādanena ceva anubalappadānena ca hitāti tapanīyā. Atha vā tapanti tenāti tapanaṃ, pacchānutāpo, vippaṭisāroti attho, tassa hetubhāvato hitāti tapanīyā. Akatakalyāṇoti akataṃ kalyāṇaṃ bhaddakaṃ puññaṃ etenāti akatakalyāṇo. Sesapadadvayaṃ tasseva vevacanaṃ. Puññañhi pavattihitatāya āyatiṃsukhatāya ca bhaddakaṭṭhena kalyāṇanti ca kucchitasalanādiatthena kusalanti ca dukkhabhīrūnaṃ saṃsārabhīrūnañca rakkhanaṭṭhena bhīruttāṇanti ca vuccati. Katapāpoti kataṃ upacitaṃ pāpaṃ etenāti katapāpo. Sesapadadvayaṃ tasseva vevacanaṃ. Akusalakammañhi lāmakaṭṭhena pāpanti ca attano pavattikkhaṇe vipākakkhaṇe ca ghorasabhāvatāya luddanti ca kilesehi dūsitabhāvena kibbisanti ca vuccati. Iti bhagavā ‘‘dve dhammā tapanīyā’’ti dhammādhiṭṭhānena uddisitvā akataṃ kusalaṃ dhammaṃ katañca akusalaṃ dhammaṃ puggalādhiṭṭhānena niddisi. Idāni tesaṃ tapanīyabhāvaṃ dassento ‘‘so akataṃ me kalyāṇantipi tappati, kataṃ me pāpantipi tappatī’’ti āha. Cittasantāsena tappati anutappati anusocatīti attho.
30. 第三点，关于“受热者”，即此处说明：既受世俗之热，又受烦恼之热且被其侵害搅乱者，皆称为受热者。热者，即有形苦，及见法内心因而生起等肉身之苦痛，及其因果所致之不利，故名受热者。又谓“热”，谓其后悔、懊恼、怨恨之意，因其缘故称为热者。所谓“不善”为未作善业、不吉祥、非福德；“余二词”通用。所谓“善”，因有正业、来世安乐等善因故，称善者。此为三词的总称。善者，以成就善行正果，及持守戒律、断恶习故，言善。所谓“不善”为恶业，生死因缘，果报凶恶，故谓不善。世尊以“有两种事物为受热者”语，指明心意所执：即未作善及所作不善之法。此则以人为主，指心所缘之善法未所作与不善法所作两种心态。此时演示受热之义，即“我未作善者感到苦，我作恶者亦感苦”，由心动荡、惭愧、悲痛之故。
Gāthāsu duṭṭhu caritaṃ, kilesapūtikattā vā duṭṭhaṃ caritanti duccaritaṃ. Kāyena duccaritaṃ, kāyato vā pavattaṃ duccaritaṃ kāyaduccaritaṃ. Evaṃ vacīmanoduccaritānipi daṭṭhabbāni. Imāni ca kāyaduccaritādīni kammapathappattāni adhippetānīti yaṃ na kammapathappattaṃ akusalajātaṃ, taṃ sandhāyāha ‘‘yañcaññaṃ dosasañhita’’nti. Tassattho – yampi ca aññaṃ kammapathabhāvaṃ appattattā nippariyāyena kāyakammādisaṅkhaṃ na labhati, rāgādikilesasaṃsaṭṭhattā dosasahitaṃ akusalaṃ tampi katvāti attho. Nirayanti niratiatthena nirassādaṭṭhena vā nirayanti laddhanāmaṃ sabbampi duggatiṃ, ayasaṅkhātasukhappaṭikkhepena vā sabbattha sugatiduggatīsu nirayadukkhaṃ. So tādiso puggalo upagacchatīti evamettha attho daṭṭhabbo.
在偈颂中称为行为不善，因烦恼污秽而行为不善者谓之恶行。由身所造恶行为，或由身所起恶行为，称为身恶行。同样，言语上的恶行也应被观察。这些如身恶行等，都是因果路径之所感召者。所谓非因果路径所感召的恶业，即脏污烦恼所染之他恶行者，因其并非由因果流程所生，故称“各各带有烦恼者”。“因其彼此不具因果身份，必以身业等诸多之集聚，未能得正向果报，因而以烦恼染着恶业，故称之为恶行。”邪恶者或因忿恨，或因忧郁灭尽而沉沦地狱；或因铁所制之苦报偿债，在任何善恶道中皆受苦难。此等人可称之为生死中之恶人，乃是此义应当理解。
Ettha ca kāyaduccaritassa tapanīyabhāve nando yakkho nando māṇavako nando goghātako dve bhātikāti etesaṃ vatthūni kathetabbāni. Te kira gāviṃ vadhitvā maṃsaṃ dve koṭṭhāse akaṃsu. Tato kaniṭṭho jeṭṭhaṃ āha – ‘‘mayhaṃ dārakā bahū, imāni me antāni dehī’’ti. Atha naṃ jeṭṭho – ‘‘sabbaṃ maṃsaṃ dvedhā vibhattaṃ, puna kimaggahesī’’ti paharitvā jīvitakkhayaṃ pāpesi. Nivattitvā ca naṃ olokento mataṃ disvā ‘‘bhāriyaṃ vata mayā kataṃ, svāhaṃ akāraṇeneva naṃ māresi’’nti cittaṃ uppādesi. Athassa balavavippaṭisāro uppajji. So ṭhitaṭṭhānepi nisinnaṭṭhānepi tadeva kammaṃ āvajjeti, cittassādaṃ na labhati, asitapītakhāyitampissa sarīre ojaṃ na pharati, aṭṭhicammamattameva ahosi. Atha naṃ eko thero pucchi ‘‘upāsaka, tvaṃ ativiya kiso aṭṭhicammamatto jāto, kīdiso te rogo, udāhu atthi kiñci tapanīyaṃ kammaṃ kata’’nti? So ‘‘āma, bhante’’ti sabbaṃ ārocesi. Athassa so ‘‘bhāriyaṃ te, upāsaka, kammaṃ kataṃ, anaparādhaṭṭhāne aparaddha’’nti āha. So teneva kammunā kālaṃ katvā niraye nibbatti. Vacīduccaritassa pana suppabuddhasakkakokālikaciñcamāṇavikādīnaṃ vatthūni kathetabbāni, manoduccaritassa ukkalajayabhaññādīnaṃ.
论及身恶行的痛苦形态，有夜叉名闻：夜叉努难多、努难多学童、努难多屠牛者、及其二兄弟，诸因缘如下。这些夜叉杀牛取肉，分成两块。次弟对长兄言：“我有许多儿女，这些是我的终结。”长兄回言：“所有的肉已腐坏，你还求什么？”就以拳击杀了弟弟并致其生命终结。事后回顾弟弟的尸体，心想：“我对妻子所做之事，正是因无作为才杀了他。”其心生强烈反悔。在所处之地，无论坐卧，均招感此业之果，心不安乐，体无力气，仅如木柴皮般枯朽。一长老问：“居士，您极度瘦弱如木柴皮，何因而病？是否曾作过痛苦之恶业？”答曰：“正是如此，尊者。”长老告知：“居士，是因所作业重，置无悔过之地。”于是此人时至地狱受报。论及言恶行者，多以世间正觉者、萨咖天帝、寂静之天等诸理由观察。又论心恶行，包括狂躁痛恨等根性。
Tatiyasuttavaṇṇanā niṭṭhitā. · 第三经注释完毕。
4. Atapanīyasuttavaṇṇanā四、不懊悔经注释
§31
31. Catutthe tatiye vuttavipariyāyena attho veditabbo.
第31条，第三条所述内容之反义，须当体悟。
Catutthasuttavaṇṇanā niṭṭhitā. · 第四经注释完毕。
5. Paṭhamasīlasuttavaṇṇanā五、第一戒经注释
§32
32. Pañcame pāpakena ca sīlenāti pāpakaṃ nāma sīlaṃ sīlabhedakaro asaṃvaroti vadanti. Tattha yadi asaṃvaro asīlameva taṃdussīlyabhāvato, kathaṃ sīlanti vuccati? Tatthāyaṃ adhippāyo siyā – yathā nāma loke adiṭṭhaṃ ‘‘diṭṭha’’nti vuccati, asīlavā ‘‘sīlavā’’ti, evamidhāpi asīlampi asaṃvaropi ‘‘sīla’’nti voharīyati. Atha vā ‘‘katame ca, thapati, akusalā sīlā? Akusalaṃ kāyakammaṃ, akusalaṃ vacīkammaṃ, pāpako ājīvo’’ti (ma. ni. 2.264) vacanato akusaladhammesupi attheva sīlasamaññā, tasmā paricayavasena sabhāvasiddhi viya pakatibhūto sabbo samācāro ‘‘sīla’’nti vuccati. Tattha yaṃ akosallasambhūtaṭṭhena akusalaṃ lāmakaṃ, taṃ sandhāyāha ‘‘pāpakena ca sīlenā’’ti. Pāpikāya ca diṭṭhiyāti sabbāpi micchādiṭṭhiyo pāpikāva. Visesato pana ahetukadiṭṭhi, akiriyadiṭṭhi, natthikadiṭṭhīti imā tividhā diṭṭhiyo pāpikatarā. Tattha pāpakena sīlena samannāgato puggalo payogavipanno hoti, pāpikāya diṭṭhiyā samannāgato āsayavipanno hoti, evaṃ payogāsayavipanno puggalo nirayūpago hotiyeva. Tena vuttaṃ ‘‘imehi kho, bhikkhave, dvīhi dhammehi samannāgato puggalo yathābhataṃ nikkhitto, evaṃ niraye’’ti. Ettha ca ‘‘dvīhi dhammehi samannāgato’’ti idaṃ lakkhaṇavacanaṃ daṭṭhabbaṃ, na tantiniddeso. Yathā taṃ loke ‘‘yadime byādhitā siyuṃ, imesaṃ idaṃ bhesajjaṃ dātabba’’nti. Aññesupi īdisesu ṭhānesu eseva nayo. Duppaññoti nippañño.
第32条，论及第五者恶行即违犯戒律者。据说恶戒为破戒使戒失自持。若无自持，即为恶戒，其性远劣。此犹如世间所谓之所见为真，名之为真；如是恶戒虽为恶，却因无自持亦称戒。又言：何者为恶行？回答是身恶业、语恶业及恶业生计。在恶法中戒具同体，即依此经验和所有固有性，所有的行为皆称戒。若由无智产生识别不善行为者，称为恶戒。恶见遂导致全是邪见。特别有三种恶见：无因见、无业见、无我见。具恶戒之人，其业偏误；具恶见之人，其心见偏误；故此业和见偏误者，必将赴生地狱。因此宣说：“唯有具备这二法之人，虽受惩罚必如理堕落于地狱。”这里“具这二法”是特性说明，而非统指。如世俗而言：“此病若有，此药当服。”他处亦是如此。愚痴即是无智。
Pañcamasuttavaṇṇanā niṭṭhitā. · 第五经注释完毕。
6. Dutiyasīlasuttavaṇṇanā六、第二戒经注释
§33
33. Chaṭṭhe bhaddakena ca sīlenāti kāyasucaritādicatupārisuddhisīlena. Tañhi akhaṇḍādisīlabhāvena sayañca kalyāṇaṃ, samathavipassanādikalyāṇaguṇāvahaṃ cāti ‘‘bhaddaka’’nti vuccati. Bhaddikāya ca diṭṭhiyāti kammassakatāñāṇena ceva kammapathasammādiṭṭhiyā ca. Tattha bhaddakena sīlena payogasampanno hoti, bhaddikāya diṭṭhiyā āsayasampanno. Iti payogāsayasampanno puggalo saggūpago hoti. Tena vuttaṃ – ‘‘imehi, kho, bhikkhave, dvīhi dhammehi samannāgato puggalo yathābhataṃ nikkhitto, evaṃ sagge’’ti. Sappaññoti paññavā. Sesaṃ suviññeyyameva.
第33条，论及第六者善戒，即由身正行及四种清净而得善戒。凭借无破坏性戒行及止观等善法遂成善戒者，故名善戒。善戒之“见”者，是指因产生功德知见，及正确知晓因缘业道者。具善戒者行为端正，见地正直，故其事业及心念均具足善业。如此具足业及心者必能上升天界。因此言：“居士，具这二法之人，虽受惩罚必如理转生天上。”所谓智慧为智，而其他法当深知之。
Chaṭṭhasuttavaṇṇanā niṭṭhitā. · 第六经注释完毕。
7. Ātāpīsuttavaṇṇanā7. 热诚经注释
§34
34. Sattame anātāpīti kilesānaṃ ātāpanaṭṭhena ātāpo, vīriyaṃ, so etassa atthīti ātāpī, na ātāpī anātāpī, sammappadhānavirahito kusītoti vuttaṃ hoti. Ottāpo vuccati pāputrāso, so etassa atthīti ottāpī, na ottāpī anottāpī, ottāparahito. Atha vā ātāpappaṭipakkho anātāpo, kosajjaṃ so assa atthīti anātāpī. Yaṃ ‘‘na ottapati ottappitabbena, na ottapati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā’’ti evaṃ vuttaṃ, taṃ anottappaṃ anottāpo. So assa atthīti anottāpīti evamettha attho veditabbo.
第34条，论及第七者无热，即烦恼之熄灭称为无热。包括热、力时，属于其利，即为有热。无热者善行止息而未生热性之谓。说“振怖”是恶之恐惧，故谓为有振怖，不颠倒为无振怖。又说必有与热相反者，为无热。所谓不振怖者，谓无为苦之静止也。言“无振怖者”意指不生恐惧于恶业。此中义应如此了知。
Abhabboti anaraho. Sambodhāyāti ariyamaggatthāya. Nibbānāyāti kilesānaṃ accantavūpasamāya amatamahānibbānāya. Anuttarassa yogakkhemassāti arahattaphalassa. Tañhi uttaritarassa abhāvato anuttaraṃ, catūhi yogehi anupaddutattā khemaṃ nibbhayanti yogakkhemanti ca vuccati. Adhigamāyāti pattiyā. Ātāpīti vīriyavā. So hi ‘‘āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesū’’ti (dī. ni. 3.345) evaṃ vuttena vīriyārambhena samannāgato kilesānaṃ accantameva ātāpanasīloti ātāpī. Ottāpīti ‘‘yaṃ ottapati ottappitabbena, ottapati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā’’ti (dha. sa. 31) evaṃ vuttena ottappena samannāgatattā ottapanasīloti ottappī. Ayañhi ottāpīti vutto. Tadavinābhāvato hiriyā ca samannāgato eva hotīti hirottappasampanno aṇumattepi vajje bhayadassāvī sīlesu paripūrakārī hoti. Iccassa sīlasampadā dassitā. Ātāpīti iminā nayenassa kilesaparitāpitādīpanena samathavipassanābhāvanānuyuttatā dassitā. Yathāvuttañca vīriyaṃ saddhāsatisamādhipaññāhi vinā na hotīti vimuttiparipācakāni saddhāpañcamāni indriyāni atthato vuttāneva honti. Tesu ca siddhesu anicce aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññāti cha nibbedhabhāgiyā saññā siddhā evāti. Evaṃ imehi dvīhi dhammehi samannāgatassa lokiyānaṃ sīlasamādhipaññānaṃ sijjhanato maggaphalanibbānādhigamassa bhabbataṃ dassento ‘‘ātāpī ca kho…pe… adhigamāyā’’ti āha.
『不适格』者，谓不具备修行资格。『成道』者，为圣道之意。『涅槃』者，谓烦恼尽绝的安乐涅槃。『无上瑜伽安隐』者，即阿拉汉果德的究竟安稳。因其无上的缘故，所以以四种瑜伽的未污染称为安隐，也称为瑜伽安隐。『得』者，指通过修习而获得。『精进』者，就是有力的勤奋。正如经文所说：『修行勤奋者，能舍弃不善法，摄取善法，坚定不移，勇猛精进如不回头之战士』（中部3.345）——由此可知，有了勤奋努力，就能彻底消除烦恼，故称为精进者。『厌离』者，谓由『应当厌离者』而产生的警觉。经云：『厌离者，即当弃恶业而生起的厌恶心』（法句经31）——由此推知，有了这种厌弃，便具备了厌离行，故称为厌离者。若无厌弃，则有羞耻心相应。如若具备羞耻，也即具备敬畏，哪怕极微小程度，都会在戒律上显现制止犯罪的功能。此即戒律圆满的表现。『精进』由此知，是通过引导断除烦恼等因缘，辅助止观修习而渐现的。且无信心、念、定、慧五力缺一，其精进不可成就——这些构成解脱所需的五种支援力。五力成就时，会有无常见、苦见、无我见等，随之生起舍离、离欲、涅槃观念，即六种究竟能断恶的见解圆成。如此，具足此二法的世间戒定慧修习者，正显示得道出离之路，故言『精进者，具足信念，乃至得道』。」
Gāthāsu kusītoti micchāvitakkabahulatāya kāmabyāpādavihiṃsāvitakkasaṅkhātehi kucchitehi pāpadhammehi sito sambandho yuttoti kusīto. Kucchitaṃ vā sīdati sammāpaṭipattito avasīdatīti kusīto, da-kārassa ta-kāraṃ katvā. Hīnavīriyoti nibbīriyo, catūsupi iriyāpathesu vīriyakaraṇarahito. Anussāhasaṃhananasabhāvassa cittālasiyassa thinassa, asattivighātasabhāvassa kāyālasiyassa middhassa ca abhiṇhappavattiyā thinamiddhabahulo. Pāpajigucchanalakkhaṇāya hiriyā abhāvena tappaṭipakkhena ahirikena samannāgatattā ca ahiriko. Hirottappavīriyānaṃ abhāveneva sammāpaṭipattiyaṃ natthi etassa ādaroti anādaro. Ubhayathāpi tathā dhammapuggalena duvidhakiriyākaraṇena anādaro. Phuṭṭhunti phusituṃ. Sambodhimuttamanti sambodhisaṅkhātaṃ uttamaṃ arahattaṃ adhigantuṃ abhabboti attho.
『愚劣』者，由于多起无正念的妄想、与欲、恚、害心等恶行相联系，故称愚劣。愚劣亦是指因不正当的修行而堕落，退失正行。此分别如『做的是「达」字，却却说成「他」字』般，行偏差。『懈怠精力』者，谓于四正勤中无精进。其心性乃至于无念、心乱，如同魂不附体；身体困倦，更添嗜睡，昏沉沉重。因缺乏怕耻心，且具有悖逆反向的无耻心，故名无耻者。欠缺恃耻恃敬的女子，愈不敬意。双方面对此种人，均以双重方式不敬：既怕被摸，又害怕侵犯。『无有成佛之资』者，指无法达究竟圣道，成正觉和阿拉汉果德的意思。
Satimāti cirakatacirabhāsitānaṃ anussaraṇe samatthassa satinepakkassa bhāvena catusatipaṭṭhānayogena satimā. Nipakoti sattaṭṭhāniyasampajaññasaṅkhātena ceva kammaṭṭhānapariharaṇapaññāsaṅkhātena ca nepakkena samannāgatattā nipako. Jhāyīti ārammaṇūpanijjhānena lakkhaṇūpanijjhānena cāti dvīhipi jhānehi jhāyī. Appamattoti ‘‘divasaṃ caṅkamena nisajjāya āvaraṇiyehi dhammehi cittaṃ parisodhetī’’tiādinā nayena kammaṭṭhānabhāvanāya appamatto. Saṃyojanaṃ jātijarāya chetvāti jātiyā ceva jarāya ca satte saṃyojetīti saṃyojananti laddhanāmaṃ kāmarāgādikaṃ dasavidhampi kilesajātaṃ anusayasamugghātavasena mūlato chinditvā. Atha vā saṃyojanaṃ jātijarāya chetvāti jātijarāya saṃyojanaṃ chinditvā. Yassa hi saṃyojanāni acchinnāni, tassa jātijarāya acchedo asamugghātova. Yassa pana tāni chinnāni, tassa jātijarāpi chinnāva kāraṇassa samugghātitattā. Tasmā saṃyojanaṃ chindanto eva jātijarāpi chindati. Tena vuttaṃ ‘‘saṃyojanaṃ jātijarāya chetvā’’ti. Idheva sambodhimanuttaraṃ phuseti imasmiṃyeva attabhāve aggamaggaṃ arahattaṃ vā phuse pāpuṇeyya.
『念』者，以长时反复思惟练习而熟练、治心之意。生起稳熟的念而专注四念处修习，即谓有念者。『熟练』者，由于内在对七觉支、诸修悉具明了，加上通晓断除恶法之智慧，故谓熟练。『禅』者，以先分别觉察入门和主要标志后，入三昧的二禅修得者。『不粗心』者，谓日常行住坐卧时时净治心意的勤奋。『断缚』者，断除生死老死等烦恼束缚。所谓『断除生死老死的缚链』，是指由于断除烦恼和潜流的彻底斩断，故告如是。或是说「断生死老死的缚链」即生死老死亦断灭。若缚链未断，则生死亦未断；如果缚链断，则生死断灭乃至因缘智慧圆成。故曰『断缚即断生死老死』。这样言之，方能说：「断除烦恼缚链即断灭生死老死」。在此，成正觉即究竟之道及阿拉汉果德，必得成就。
Sattamasuttavaṇṇanā niṭṭhitā. · 第七经注释完毕。
8. Paṭhamanakuhanasuttavaṇṇanā8. 第一不诈经注释
§35
35. Aṭṭhame nayidanti ettha naiti paṭisedhe nipāto, tassa ‘‘vussatī’’ti iminā sambandho, yakāro padasandhikaro. Idaṃ-saddo ‘‘ekamidāhaṃ, bhikkhave, samayaṃ ukkaṭṭhāyaṃ viharāmi subhagavane sālarājamūle’’tiādīsu (ma. ni. 1.501) nipātamattaṃ. ‘‘Idaṃ kho taṃ, bhikkhave, appamattakaṃ oramattakaṃ sīlamattaka’’ntiādīsu (dī. ni. 1.27) yathāvutte āsannapaccakkhe āgato.
第35章。此处第八条说《并非如此》乃反驳词，『vussatī』即此连词，系连接词。该词本身仅作话语结尾。此语出现在如《中部尼柯耶》1.501中佛陀言：『比库们，有一时，吾在优美圣林榴树下安住』等句子中。另见《大毗尼藏》1.27：“此乃无漏、无过失、戒清净”等语句，经中存在类似词汇用法，意在限定前后关系而已。
‘‘Idañhi taṃ jetavanaṃ, isisaṅghanisevitaṃ;
『此便是祇树精舍，僧众（或圣众）所集结之处』；
Āvutthaṃ dhammarājena, pītisañjananaṃ mamā’’ti. –
『由诸法之王，诸法贤者所聚，生起喜乐欢喜之所』。」
Ādīsu (saṃ. ni. 1.48) vakkhamāne āsannapaccakkhe. Idhāpi vakkhamāneyeva āsannapaccakkhe daṭṭhabbo.
初始中（见《释经略解》1.48）论及近因果时，当观察临近之因。此处亦应于所论近因中观察。
Brahmacariya-saddo –
“持戒之名——”
‘‘Kiṃ te vataṃ kiṃ pana brahmacariyaṃ,
“汝所持何物？究竟何谓持戒之道？
Kissa suciṇṇassa ayaṃ vipāko;
此果报由何因纯洁而生？
Iddhī jutī balavīriyūpapatti,
或谓因神通、声名、强力、精进而成，
Idañca te nāga mahāvimānaṃ.
或谓因汝所具之大身龙形与宏伟威仪。”
‘‘Ahañca bhariyā ca manussaloke,
我与妻子同处于人间世间，
Saddhā ubho dānapatī ahumhā;
二人皆具坚定信心，是布施之主；
Opānabhūtaṃ me gharaṃ tadāsi,
当时我家境后来遭逢败坏，
Santappitā samaṇabrāhmaṇā ca.
遭受苦恼，亦有沙门与婆罗门同受此苦。
‘‘Taṃ me vataṃ taṃ pana brahmacariyaṃ,
此身此行，诚如是法，亦即为出家之道，
Tassa suciṇṇassa ayaṃ vipāko;
其净洁所致，此即当前果报之体现。
Iddhī jutī balavīriyūpapatti,
神通、喜悦、强力、精勤之功德，
Idañca me dhīra mahāvimāna’’nti. (jā. 2.22.1592-1593, 1595) –
这是我的明智大智慧的显现。——（引自《相应部》第二卷第22经，第1592至1593、1595偈）
Imasmiṃ puṇṇakajātake dāne āgato.
此于此布施本生故事中所来。
‘‘Kena pāṇi kāmadado, kena pāṇi madhussavo;
「用何手施予欲乐，凭何手所饴甘露，
Kena te brahmacariyena, puññaṃ pāṇimhi ijjhati.
以何手施行梵行，使善法得于手中？
‘‘Tena pāṇi kāmadado, tena pāṇi madhussavo;
以此手施予欲乐，以此手饴甘露；
Tena me brahmacariyena, puññaṃ pāṇimhi ijjhatī’’ti. (pe. va. 275, 277) –
因此，有人说：‘由此我以梵行得到功德而欢喜’。（见《小部杂藏》275、277经）
Imasmiṃ aṅkurapetavatthusmiṃ veyyāvacce. ‘‘Idaṃ kho taṃ, bhikkhave, tittiriyaṃ nāma brahmacariyaṃ ahosī’’ti (cūḷava. 311) imasmiṃ tittirajātake pañcasikkhāpadasīle. ‘‘Taṃ kho pana, pañcasikha, brahmacariyaṃ neva nibbidāya na virāgāya…pe… yāvadeva brahmalokūpapattiyā’’ti (dī. ni. 2.329) imasmiṃ mahāgovindasutte brahmavihāre. ‘‘Pare abrahmacārī bhavissanti, mayamettha brahmacārino bhavissāmā’’ti (ma. ni. 1.83) sallekhasutte methunaviratiyaṃ.
在此比喻为芽生之物，谓之比库修习。『这，就是诸比库啊，被称为秃鹫梵行的生活。』（见《小部杂藏》311经）此中秃鹫本生经中，讲述五戒为五根本原则说：『然而，诸根本啊，梵行非由厌离非由断灭……乃至由天界之缘起。』（见《长部·尼柯耶》2.329经）此中《大迦毗罗卫经》中在梵天院中说：『彼等将成为非梵行者，我等将成为梵行者。』（见《中部·尼柯耶》1.83经）又《杂藏经》中含有净戒的不淫生活。
‘‘Mayañca bhariyā nātikkamāma,
『我等不逾越妻子，
Amhe ca bhariyā nātikkamanti;
我们也不逾越妻子；
Aññatra tāhi brahmacariyaṃ carāma,
唯有持戒者行梵行，
Tasmā hi amhaṃ daharā na mīyare’’ti. (jā. 1.10.97) –
因此我等年少时不死去。』（见《本生经》1.10.97经）
Mahādhammapālajātake sadārasantose. ‘‘Abhijānāmi kho panāhaṃ, sāriputta, caturaṅgasamannāgataṃ brahmacariyaṃ caritā – tapassī sudaṃ homī’’ti (ma. ni. 1.155) lomahaṃsasutte vīriye.
《大法护生经》中常见喜乐满足者云：『我确知，沙利子，具备四摄法修行的梵行之道，我正是此般苦行者』，此语见于《鹅颈天子经》的勤勉品。
‘‘Hīnena brahmacariyena, khattiye upapajjati;
『堕落的梵行只生于刹帝利阶层；
Majjhimena ca devattaṃ, uttamena visujjhatī’’ti. (jā. 1.8.75) –
中等的生于天界；而上乘的则能净化』，此语见于《起经》第八卷。
Nimijātake attadamanavasena kate aṭṭhaṅgikauposathe. ‘‘Idaṃ kho pana, pañcasikha, brahmacariyaṃ ekantanibbidāya virāgāya…pe… ayameva ariyo aṭṭhaṅgiko maggo’’ti (dī. ni. 2.329) mahāgovindasutteyeva ariyamagge. ‘‘Tayidaṃ brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsita’’nti (dī. ni. 3.174) pāsādikasutte sikkhattayasaṅgahe sakalasmiṃ sāsane. Idhāpi ariyamagge sāsane ca vattati.
《念处经注》于《自制经》中说，八支清净戒因自制而成。『这的确是，五支修行者，这一法全然离欲、远离厌倦……此即圣八正道』，《大迦毗经注》也同样论述圣道。『此般梵行，确已普被宣扬，广为大众所敬仰，到天人及人间皆盛赞之』，出自《庄严经》，是教法中对修行的论述。
Vussatīti vasīyati, carīyatīti attho. Janakuhanatthanti ‘‘aho ayyo sīlavā vattasampanno appiccho santuṭṭho mahiddhiko mahānubhāvo’’tiādinā janassa sattalokassa vimhāpanatthaṃ. Janalapanatthanti ‘‘evarūpassa nāma ayyassa dinnaṃ mahapphalaṃ bhavissatī’’ti pasannacittehi ‘‘kenattho, kiṃ āharīyatū’’ti manussehi vadāpanatthaṃ. Lābhasakkārasilokānisaṃsatthanti yvāyaṃ ‘‘ākaṅkheyya ce, bhikkhave, bhikkhu ‘lābhī assaṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārāna’nti, sīle-svevassa paripūrakārī’’ti (ma. ni. 1.65) sīlānisaṃsabhāvena vutto catupaccayalābho, yo ca catunnaṃ paccayānaṃ sakkaccadānasaṅkhāto ādarabahumānagarukaraṇasaṅkhāto ca sakkāro, yo ca ‘‘sīlasampanno bahussuto sutadharo āraddhavīriyo’’tiādinā nayena uggatathutighosasaṅkhāto siloko brahmacariyaṃ carantānaṃ diṭṭhadhammiko ānisaṃso, tadatthaṃ. Iti maṃ jano jānātūti ‘‘evaṃ brahmacariyavāse sati ‘ayaṃ sīlavā kalyāṇadhammo’tiādinā maṃ jano jānātu sambhāvetū’’ti attano santaguṇavasena sambhāvanatthampi na idaṃ brahmacariyaṃ vussatīti sambandho.
“住”谓“常住”，“行”谓“根本实行”。“劝请众生”意指曰：“唉，具足戒德、正行者，少欲知足、有大神力、有大庄严者。”此为众生劝励之意。以“劝人言语”为例，解曰：“此类尊者受予者以后必有大功德。”如心安和悦者复言：“缘何？应取何物？”人间劝说之义也。利益、尊敬、戒为缘起，为此《大法护生经》中云：“沙门比库应愿受着具足衣、饭、床座、衣钵、医药、住所、疗养等诸供养，自身戒德遂得圆满。”以戒为缘起，则获四重利益：授与、尊敬、敬重及师敬。无上喜悦之声称赞勤行戒者，如“具戒德、博学、善闻受持、力行精进”诸义，为依法修持梵行者的定见因缘，故有人由此己德自言：“如是修习梵行时，众生见我乃具美德之人。”此非谓梵行为常住义。
Keci pana ‘‘janakuhanatthanti pāpicchassa icchāpakatassa sato sāmantajappanairiyāpathanissitapaccayapaṭisevanasaṅkhātena tividhena kuhanavatthunā kuhanabhāvena janassa vimhāpanatthaṃ. Janalapanatthanti pāpicchasseva sato paccayatthaṃ parikathobhāsādivasena lapanabhāvena upalāpanabhāvena vā janassa lapanatthaṃ. Lābhasakkārasilokānisaṃsatthanti pāpicchasseva sato lābhādigarutāya lābhasakkārasilokasaṅkhātassa ānisaṃsaudayassa nipphādanatthaṃ. Iti maṃ jano jānātūti pāpicchasseva sato asantaguṇasambhāvanādhippāyena ‘iti evaṃ maṃ jano jānātū’ti na idaṃ brahmacariyaṃ vussatī’’ti evamettha atthaṃ vadanti. Purimoyeva pana attho sārataro.
有些云：“‘劝请众生’之意是：因贪欲之人，习于居常难得之境，依立诸不善事，三种疏远如藏木、掩藏之因缘，令众生劝谏而至。‘劝说众生’则意指以劝请贪欲人后，彼皆承受、争辩、谩骂，欲令众生劝戒此事。‘利益尊敬为戒之本’之义，是要令贪欲人断绝利害、尊敬、戒的缘起。云云，彼云：“我见有贪欲人此等利益为本，以无美德之因缘企望成功。于是说：‘我众生必知此理’，此非谓梵行为常住义。”然昔时义理反比之更深。
Atha khoti ettha athāti aññadatthe nipāto, khoti avadhāraṇe. Tena kuhanādito aññadatthāyeva pana idaṃ, bhikkhave, brahmacariyaṃ vussatīti dasseti. Idāni taṃ payojanaṃ dassento ‘‘saṃvaratthañceva pahānatthañcā’’ti āha. Tattha pañcavidho saṃvaro – pātimokkhasaṃvaro, satisaṃvaro, ñāṇasaṃvaro, khantisaṃvaro, vīriyasaṃvaroti.
于是说，此中『atha』表示另一种意涵，谓之划分。由此可以知道，诸比库，这只是说明持守佛法的过程。现在为显示其用意，称为‘既为约束之故，亦为摒弃之故’。此中所言约束有五种，即戒律约束、正念约束、智慧约束、忍耐约束及精进约束。
Tattha ‘‘iminā pātimokkhasaṃvarena upeto hoti samupeto’’ti (vibha. 511) hi ādinā nayena āgato ayaṃ pātimokkhasaṃvaro nāma, yo sīlasaṃvaroti ca pavuccati. ‘‘Rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjatī’’ti (dī. ni. 1.213; ma. ni. 1.295; saṃ. ni. 4.239; a. ni. 3.16) āgato ayaṃ satisaṃvaro.
其中所谓‘由此戒律约束而得成就，并得圆满’者，即以戒律为先导开启的所谓戒律约束，亦即所谓行为守护。又所谓‘守护六根，故起守护行为’者，即此为正念约束。
‘‘Yāni sotāni lokasmiṃ (ajitāti bhagavā),
如世尊所说，‘诸耳根在尘世中，’
Sati tesaṃ nivāraṇaṃ;
‘正念则为其障碍，’
Sotānaṃ saṃvaraṃ brūmi,
‘我以此为耳根的守护，’
Paññāyete pidhīyare’’ti. (su. ni. 1041) –
‘此智慧者能使之关闭。’（引自注疏）
Āgato ayaṃ ñāṇasaṃvaro. ‘‘Khamo hoti sītassa uṇhassā’’tiādinā (ma. ni. 1.24; a. ni. 4.114; 6.58) nayena āgato ayaṃ khantisaṃvaro. ‘‘Uppannaṃ kāmavitakkaṃ nādhivāsetī’’tiādinā (ma. ni. 1.26; a. ni. 4.114; 6.58) nayena āgato ayaṃ vīriyasaṃvaro. Atthato pana pāṇātipātādīnaṃ pajahanavasena, vattapaṭivattānaṃ karaṇavasena ca pavattā cetanā viratiyo ca. Saṅkhepato sabbo kāyavacīsaṃyamo, vitthārato sattannaṃ āpattikkhandhānaṃ avītikkamo sīlasaṃvaro. Sati eva satisaṃvaro, satippadhānā vā kusalā khandhā. Ñāṇameva ñāṇasaṃvaro. Adhivāsanavasena adoso, adosappadhānā vā tathā pavattā kusalā khandhā khantisaṃvaro, paññāti eke. Kāmavitakkādīnaṃ anadhivāsanavasena pavattaṃ vīriyameva vīriyasaṃvaro. Tesu paṭhamo kāyaduccaritādidussīlyassa saṃvaraṇato saṃvaro, dutiyo muṭṭhassaccassa, tatiyo aññāṇassa, catuttho akkhantiyā, pañcamo kosajjassa saṃvaraṇato pidahanato saṃvaroti veditabbo. Evametassa saṃvarassa atthāya saṃvaratthaṃ, saṃvaranipphādanatthanti attho.
此所谓『知制』者，为约束智慧之意。以「宽容乃寒暑之解脱」等理（引《中部》、阿含经）为方便，故名为「忍制」。以「生起的欲念不为内摄」等理为依归，故称作「精进制」。义理上则以断除杀生等戒重之业，断除反复之作意为业因，断除意念为相续，称为断除意志的制止。简言之，「身语意三业之约束」，扩而言之为断除七种违戒之过失，此即戒律束制。以正念为念制，以念法为念道。以智慧为智制。以不生嗔恨之意志为忍制，又有人称智慧制。以无嗔恚等非内摄之生起，为精进制。此五种制当知：一为身恶行等不善之约束，二为真理之实证，三为无知之断除，四为不容忍之制止，五为烦恼之摧毁。此即制止之义，有制止目的，有制止因缘，有制止效果。
Pahānampi pañcavidhaṃ – tadaṅgappahānaṃ, vikkhambhanappahānaṃ, samucchedappahānaṃ, paṭippassaddhippahānaṃ, nissaraṇappahānanti. Tattha yaṃ vattabbaṃ, taṃ heṭṭhā ekakanipāte paṭhamasuttavaṇṇanāyaṃ vuttameva. Tassa pana pañcavidhassapi tathā tathā rāgādikilesānaṃ paṭinissajjanaṭṭhena samatikkamanaṭṭhena vā pahānassa atthāya pahānatthaṃ, pahānasādhanatthanti attho. Tattha saṃvarena kilesānaṃ cittasantāne pavesananivāraṇaṃ pahānena pavesananivāraṇañceva samugghāto cāti vadanti. Ubhayenāpi pana yathārahaṃ ubhayaṃ sampajjatīti daṭṭhabbaṃ. Sīlādidhammā eva hi saṃvaraṇato saṃvaro, pajahanato pahānanti.
离弃亦有五种：断除戒体之离弃、遗忘滋长之离弃、断灭断除之离弃、安静不动之离弃、出离解脱之离弃。应行者，于此处已于《长部》第一品解说中详明。五种离弃亦对应五种烦恼之断除与遏制，故为离弃之义，即离弃之目的及实现之途径。戒制意在防止烦恼于心随入，离弃意在断除烦恼入侵，二者相佐而行。须知戒乃始终守护所依，离弃乃真实断除不善。
Gāthāsu anītihanti ītiyo vuccanti upaddavā – diṭṭhadhammikā ca samparāyikā ca. Ītiyo hanati vināseti pajahatīti ītihaṃ, anu ītihanti anītihaṃ, sāsanabrahmacariyaṃ maggabrahmacariyañca. Atha vā ītīhi anatthehi saddhiṃ hananti gacchanti pavattantīti ītihā, taṇhādiupakkilesā. Natthi ettha ītihāti anītihaṃ. Ītihā vā yathāvuttenaṭṭhena titthiyasamayā, tappaṭipakkhato idaṃ anītihaṃ. ‘‘Anitiha’’ntipi pāṭho. Tassattho – ‘‘itihāya’’nti dhammesu anekaṃsaggāhabhāvato vicikicchā itihaṃ nāma, sammāsambuddhappaveditattā yathānusiṭṭhaṃ paṭipajjantānaṃ nikkaṅkhabhāvasādhanato natthi ettha itihanti anitihaṃ, aparappaccayanti attho. Vuttañhetaṃ ‘‘paccattaṃ veditabbo viññūhī’’ti ‘‘atakkāvacaro’’ti ca. Gāthāsukhatthaṃ pana ‘‘anītiha’’nti dīghaṃ katvā paṭhanti.
于偈中称作『异行』，谓见断邪行僭越正法者。所谓『异行』能破坏、灭失、弃舍正法，谓名为『异行』，又称『非道行』或不道。此即邪见所属。复有称作『自他相杀』者，谓亲断非己行为，合于杀戒违背正法者。『异行』与『非道』同义，但『异行』多用，『非道』少用。邪说即因邪惑不明，生疑惑、毁法故。此处『异行』即指异端邪说，非正法教义之理。偈语意长，详述邪惑之危害。
Nibbānasaṅkhātaṃ ogadhaṃ patiṭṭhaṃ pāraṃ gacchatīti nibbānogadhagāmī, vimuttirasattā ekanteneva nibbānasampāpakoti attho. Taṃ nibbānogadhagāminaṃ brahmacariyaṃ. Soti yo so samatiṃsa pāramiyo pūretvā sabbakilese bhinditvā anuttaraṃ sammāsambodhiṃ abhisambuddho, so bhagavā adesayi desesi. Nibbānogadhoti vā ariyamaggo vuccati. Tena vinā nibbānogāhanassa asambhavato tassa ca nibbānaṃ anālambitvā appavattanato, tañca taṃ ekantaṃ gacchatīti nibbānogadhagāmī. Atha vā nibbānogadhagāminanti nibbānassa antogāminaṃ maggabrahmacariyaṃ , nibbānaṃ ārammaṇaṃ karitvā tassa anto eva vattati pavattatīti. Mahattehīti mahāātumehi uḷārajjhāsayehi. Mahantaṃ nibbānaṃ, mahante vā sīlakkhandhādike esanti gavesantīti mahesino buddhādayo ariyā. Tehi anuyāto paṭipanno. Yathā buddhena desitanti yathā abhiññeyyādidhamme abhiññeyyādibhāveneva sammāsambuddhena mayā desitaṃ, evaṃ ye etaṃ maggabrahmacariyaṃ tadatthaṃ sāsanabrahmacariyañca paṭipajjanti. Te diṭṭhadhammikasamparāyikatthehi yathārahaṃ anusāsantassa satthu mayhaṃ sāsanakārino ovādappaṭikarā sakalassa vaṭṭadukkhassa antaṃ pariyantaṃ appavattiṃ karissanti, dukkhassa vā antaṃ nibbānaṃ sacchikarissantīti.
涅槃意义谓灭谛之极境，若欲达涅槃则为涅槃道行者，即为涅槃达成者亦谓涅槃行者。成就涅槃道者，应修齐度诸波罗蜜，离诸烦恼，获无上正觉，若如是者为世尊所授教。涅槃道亦为圣道。若无涅槃得证，则恐无涅槃及涅槃功德而复起涅槃之变化，故涅槃行者亦称无余涅槃者。或谓涅槃行者，是涅槃究竟内证，摄涅槃法义而行。大涅槃广释指戒法行等诸大德，众佛、圣者皆循此法行。依教而行者，若与断邪倒见之修行人同赴正法，即得究竟苦灭及涅槃真实证。
Aṭṭhamasuttavaṇṇanā niṭṭhitā. · 第八经注释完毕。
9. Dutiyanakuhanasuttavaṇṇanā9. 第二不诈经注释
§36
36. Navame abhiññatthanti kusalādivibhāgena khandhādivibhāgena ca sabbadhamme abhivisiṭṭhena ñāṇena aviparītato jānanatthaṃ. Pariññatthanti tebhūmakadhamme ‘‘idaṃ dukkha’’ntiādinā parijānanatthaṃ samatikkamanatthañca. Tattha abhiññeyyaabhijānanā catusaccavisayā. Pariññeyyaparijānanā pana yadipi dukkhasaccavisayā, pahānasacchikiriyābhāvanābhisamayehi pana vinā na pavattatīti pahānādayopi idha gahitāti veditabbaṃ. Sesaṃ anantarasutte vuttatthameva.
第36条，所谓第九禅定通是，指由善法分别而得，乃由蕴等分别诸法，殊胜智慧反观所知。所谓明了，乃透彻了知诸法诸地，诸苦诸法本质之了知与断除。此乃四谛之知，涉及断除之实证。了知断除之理，若无断除之体验实证，即不能成就，其中断除之理亦包含于此。全意即先前教疏所说。
Navamasuttavaṇṇanā niṭṭhitā. · 第九经注释完毕。
10. Somanassasuttavaṇṇanā十、喜悦经注释
§37
37. Dasame sukhasomanassabahuloti ettha sukhanti kāyikaṃ sukhaṃ, somanassanti cetasikaṃ. Tasmā yassa kāyikaṃ cetasikañca sukhaṃ abhiṇhaṃ pavattati, so sukhasomanassabahuloti vutto. Yonīti ‘‘catasso kho imā, sāriputta, yoniyo’’tiādīsu (ma. ni. 1.152) khandhakoṭṭhāso yonīti āgato. ‘‘Yoni hesā, bhūmija, phalassa adhigamāyā’’tiādīsu (ma. ni. 3.226) kāraṇaṃ.
第37条，所谓第十禅定，谓具身心双重诸乐与安详。故异变乐为身乐，心乐为意乐。身心俱乐实证则谓为大量乐。其缘即谓「此乃四因，沙利弗，乃所属」等教理，藏于蕴对缘故。"因"者，如地等，谓为果报之因。
‘‘Na cāhaṃ brāhmaṇaṃ brūmi, yonijaṃ mattisambhava’’nti ca. (ma. ni. 2.457; dha. pa. 396; su. ni. 625);
『我不称婆罗门为婆罗门，因其世出身而生』（此语出自《小部义疏》2.457；《法句经》396；《相应部义疏》625）。
‘‘Tamenaṃ kammajā vātā nibbattitvā uddhaṃpādaṃ adhosiraṃ samparivattetvā mātu yonimukhe sampaṭipādentī’’ti ca ādīsu passāvamaggo. Idha pana kāraṇaṃ adhippetaṃ. Assāti anena. Āraddhāti paṭṭhapitā paggahitā paripuṇṇā sampāditā vā.
其因即为业所生之风，从上足至下首旋转而行，似母胎般于母腹之口周围步行，此为最初始现象。此处为因果事由所指定。『assāti』意谓用此（风）所作；『āraddhāti』意谓开始、建立、支撑、充满、完成。
Āsavānaṃkhayāyāti ettha āsavantīti āsavā, cakkhutopi…pe… manatopi savanti pavattantīti vuttaṃ hoti. Dhammato yāva gotrabhū, okāsato yāva bhavaggā savantīti vā āsavā. Ete dhamme etañca okāsaṃ anto karitvā pavattantīti attho. Antokaraṇattho hi ayaṃ ākāro. Cirapārivāsiyaṭṭhena madirādayo āsavā viyātipi āsavā. Loke hi cirapārivāsikā madirādayo āsavāti vuccanti. Yadi ca cirapārivāsiyaṭṭhena āsavā, ete eva bhavituṃ arahanti. Vuttaṃ hetaṃ – ‘‘purimā, bhikkhave, koṭi na paññāyati avijjāya, ito pubbe avijjā nāhosī’’tiādi (a. ni. 10.61). Āyataṃ saṃsāradukkhaṃ savanti pasavantītipi āsavā. Purimāni cettha nibbacanāni yattha kilesā āsavāti āgatā, tattha yujjanti; pacchimaṃ kammepi. Na kevalañca kammakilesā eva āsavā, apica kho nānappakārā upaddavāpi. Abhidhamme hi ‘‘cattāro āsavā – kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo’’ti (dha. sa. 1102) kāmarāgādayo kilesā āsavāti āgatā. Suttepi ‘‘nāhaṃ, cunda, diṭṭhadhammikānaṃyeva āsavānaṃ saṃvarāya dhammaṃ desemī’’ti (dī. ni. 3.182) ettha vivādamūlabhūtā kilesā āsavāti āgatā.
所谓『断尽烦恼』者，此处指烦恼（āsavā）：眼亦如是……意谓心亦流转、活动、运转。按教理，烦恼存在直至出生、堕落、流转。烦恼乃由此因素终端而流转。此形态即谓『内所载』。如长期饮酒者，其烦恼亦渐增长。在世俗中，常饮者谓为烦恼。若以此为长期饮酒者之烦恼，此辈即能成为烦恼断尽者。说此因谓『从前，尊者们，不知无明之前，无明从前不可思议』等语（《增支部》10.61）。漫长轮回之苦亦谓烦恼亦流转。前说断除之处，谓忧、烦恼等烦恼为趣所造，从事之后。非仅单一业烦恼亦为烦恼，亦涉及多种业缘相续破坏。阿毗达摩中云『四烦恼：欲烦恼、存在烦恼、见烦恼、无明烦恼』，欲爱之诸烦恼即为烦恼。经文亦云『我不为尊者准陀所说的，是见之烦恼的制止法』（《较长相应部义疏》3.182），此处涉及争论根本的烦恼即此烦恼。
‘‘Yena devūpapatyassa, gandhabbo vā vihaṅgamo;
『以何故降生于天中、与乾闼婆或飞鸟同处；','96':'何故降生于夜叉中、又授予人类出生；','97':'诸烦恼已尽，且断除消灭』（《增支部义疏》4.36）——
Yakkhattaṃ yena gaccheyya, manussattañca abbaje;
成为夜叉的领域，他则到达，亦使人成为人类；
Te mayhaṃ, āsavā khīṇā, viddhastā vinaḷīkatā’’ti. (a. ni. 4.36) –
他们已灭除污垢，心毫无障碍。——（引自《增支部》第四卷第36经）
Ettha tebhūmakaṃ kammaṃ avasesā ca akusalā dhammā. ‘‘Diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya samparāyikānaṃ āsavānaṃ paṭighātāyā’’ti (pārā. 39) ettha parūpaghātavippaṭisāravadhabandhādayo ceva apāyadukkhabhūtā nānappakārā upaddavā ca.
在此，业根本有三种，余者为不善法。此所谓『依止见法的染污众生的蔽障，为断除后世的染污众生之反感』（《巴拉维尼亚经》第39品）。这里所说的有害他人、对治遮止、束缚之类，均为生地狱苦的多种坏相与祸端。
Te panete āsavā vinaye ‘‘diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya, samparāyikānaṃ āsavānaṃ paṭighātāyā’’ti dvedhā āgatā. Saḷāyatane ‘‘tayome, āvuso, āsavā – kāmāsavo, bhavāsavo, avijjāsavo’’ti (saṃ. ni. 4.321) tidhā āgatā. Tathā aññesu suttantesu. Abhidhamme teyeva diṭṭhāsavena saddhiṃ catudhā āgatā. Nibbedhikapariyāye pana ‘‘atthi, bhikkhave, āsavā nirayagamanīyā, atthi āsavā tiracchānayonigamanīyā, atthi āsavā pettivisayagamanīyā, atthi āsavā manussalokagamanīyā, atthi āsavā devalokagamanīyā’’ti (a. ni. 6.63) pañcadhā āgatā. Kammameva cettha āsavāti adhippetaṃ. Chakkanipāte ‘‘atthi, bhikkhave, āsavā saṃvarā pahātabbā’’tiādinā (a. ni. 6.58) nayena chadhā āgatā. Sabbāsavapariyāye teyeva dassanapahātabbehi dhammehi saddhiṃ sattadhā āgatā. Idha pana abhidhammapariyāyena cattāro āsavā adhippetāti veditabbā.
这三种染污在律藏中称为『依止见法的染污，为断除后世的染污众生之反感』，二者皆有。《增支部经》中说：『六根处中有三种染污，朋友，这三者：欲染污、取染污、无明染污』（《增支部·尼干那》第4卷321节），在其他经文中亦如是说。阿毗达摩中这三染污合称为见染污，分为四种。『灭谛讲解篇』则称：『比库们，有染污者，堕地狱道者有之，堕畜生道者有之，堕饿鬼道者有之，堕人间道者有之，堕天道者有之』（《阿毗尼婆沙》6卷63节），共五种。此处的业即以染污为所缚而立。关于六重篇云：『比库们，有染污者应当断除』等，（《阿毗尼婆沙》6卷58节）此说示现染污断除的要义。在『断染篇』中，此三种染污和断见法合称为要断的七法。在此以阿毗达摩讲义即戒律论法中，当知有四染污为所缚。
Khayāyāti ettha pana ‘‘yo āsavānaṃ khayo vayo bhedo paribhedo aniccatā antaradhāna’’nti āsavānaṃ sarasabhedo āsavānaṃ khayoti vutto. ‘‘Jānato ahaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmī’’ti (ma. ni. 1.15) ettha āsavānaṃ khīṇākāro natthibhāvo accantaṃ asamuppādo āsavakkhayoti vutto.
所谓戒断，指染污的消亡、衰退、分散、无常、灭绝等。染污具有各种不同种类，是染污的灭尽。『我知，诸比库，我所说的是见染污的灭尽』（《中部·尼干那》第1卷15节）。此处说的染污灭尽，是指无染净灭，没有余染，完全无生的染污灭除。
‘‘Sekhassa sikkhamānassa, ujumaggānusārino;
『在学行者，顺正道者；
Khayasmiṃ paṭhamaṃ ñāṇaṃ, tato aññā anantarā’’ti. (itivu. 62) –
在断尽处第一个念觉，随后别念不断』（《俱舍论》62经）——
Ettha ariyamaggo āsavakkhayoti vutto. ‘‘Āsavānaṃ khayā samaṇo hotī’’ti (ma. ni. 1.438) ettha phalaṃ.
此所谓圣道，是染污灭尽。『染污灭尽者是沙门』（《中部·尼干那》第1卷438节），此即成就之果。
‘‘Paravajjānupassissa, niccaṃ ujjhānasaññino;
『远离戒律者当观照，常怀警觉念』者，
Āsavā tassa vaḍḍhanti, ārā so āsavakkhayā’’ti. (dha. pa. 253) –
『其烦恼增长，远离烦恼者除灭』也。（法句经253）——
Ettha nibbānaṃ. Idha pana phalaṃ sandhāya ‘‘āsavānaṃ khayāyā’’ti vuttaṃ, arahattaphalatthāyāti attho.
此处所谓涅槃，因果报经验故说为『烦恼之灭』，指阿拉汉果的意义。
Saṃvejanīyesu ṭhānesūti saṃvegajanakesu jātiādīsu saṃvegavatthūsu. Jāti, jarā, byādhi, maraṇaṃ, apāyadukkhaṃ, atīte vaṭṭamūlakaṃ dukkhaṃ, anāgate vaṭṭamūlakaṃ dukkhaṃ , paccuppanne āhārapariyeṭṭhimūlakaṃ dukkhanti imāni hi saṃvegavatthūni saṃvejanīyaṭṭhānāni nāma. Apica ‘‘āditto lokasannivāso uyyutto payāto kummaggappaṭipanno, upanīyati loko addhuvo, atāṇo loko anabhissaro, assako loko, sabbaṃ pahāya gamanīyaṃ, ūno loko atitto taṇhādāso’’tievamādīni (paṭi. ma. 1.117) cettha saṃvejanīyaṭṭhānānīti veditabbāni. Saṃvejanenāti jātiādisaṃvegavatthūni paṭicca uppannabhayasaṅkhātena saṃvejanena. Atthato pana sahottappañāṇaṃ saṃvego nāma.
所谓使人震动之处，即烦恼激发之处，如生死等烦恼之原由。生、老、病、死、恶趣之苦、过去之苦业、未来之苦业及当前因饮食不当而生苦，诸皆为激起震动之因缘。又彼处有言『所谓受火烧之世间、烧毁之世间、走入歧路之世间、不祥之世间、匮乏之世间、非属此际之世间、无安全之世间、深陷恶趣之世间，恶趣中无法超越、痛苦难忍之世』等（律毗耶1.117），此亦令众震动之处所。『激震』谓以生等诸苦为缘而生起恐惧等内心震碍，理义上则称为共忧虑之心。
Saṃviggassāti gabbhokkantikādivasena anekavidhehi jātiādidukkhehi saṃvegajātassa. ‘‘Saṃvejitvā’’ti ca paṭhanti. Yoniso padhānenāti upāyapadhānena, sammāvāyāmenāti attho. So hi yathā akusalā dhammā pahīyanti, kusalā dhammā bhāvanāpāripūriṃ gacchanti, evaṃ padahanato uttamabhāvasādhanato ca ‘‘padhāna’’nti vuccati. Tattha saṃvegena bhavādīsu kiñci tāṇaṃ leṇaṃ paṭisaraṇaṃ apassanto tattha anolīyanto alaggamānaso tappaṭipakkhena ca vinivattitavisaññito aññadatthu nibbānaninno hoti nibbānapoṇo nibbānapabbhāro. So kalyāṇamittasannissayena yonisomanasikārabahulo visuddhāsayappayogo samathavipassanāsu yuttappayutto sabbasmimpi saṅkhāragate nibbindati virajjati, vipassanaṃ ussukkāpeti. Tattha yadidaṃ yonisomanasikārabahulo visuddhāsayappayogo samathavipassanāsu yuttappayutto, tenassa diṭṭheva dhamme sukhasomanassabahulatā veditabbā. Yaṃ panāyaṃ samathe patiṭṭhito vipassanāya yuttappayutto sabbasmimpi saṅkhāragate nibbindati virajjati, vipassanaṃ ussukkāpeti, tenassa yoni āraddhā āsavānaṃ khayāyāti veditabbaṃ.
所谓恐惧，乃如胎难、生死等多种生苦中所生之震悚。此处「恐惧了」的意思。所谓『正当用力』者，即以正法方便及正精进去断除邪法。犹如恶法被舍弃，善法得以修满，故称善法之『用力』。因恐惧于生等诸苦缘起，有知己、避己、避难心，以远离恶法，转向正法，此心迹定使其转反缘而趋向涅槃。修习此者，应依良友依止，勤行正念，精进清净心，善用止观，因而对一切行品生厌倦而使之熄灭，增长观照，增进轻安喜乐。由此可知，勤修正念、清净心及止观等，应是断除烦恼之源，最后令烦恼消灭。
Gāthāsu saṃvijjethevāti saṃvijjeyya eva saṃvegaṃ kareyya eva. ‘‘Saṃvijjitvānā’’ti ca paṭhanti. Vuttanayena saṃviggo hutvāti attho. Paṇḍitoti sappañño, tihetukapaṭisandhīti vuttaṃ hoti. Paññāya samavekkhiyāti saṃvegavatthūni saṃvijjanavasena paññāya sammā avekkhiya. Atha vā paññāya sammā avekkhitvāti. Sesaṃ sabbattha uttānatthameva.
此处偈颂云：应当生起恐惧，当生起恐惧，即应心生恐惧。云『恐惧已生』者，谓已成就凄厉恐惧之意。称贤者即智慧之人，谓三因缘具足之义。所谓『以智慧正观察』，指以智慧细察恐惧之事。或爾谓以智慧正观察，意即智慧所观察之义。终归皆有高远旨趣。
Dasamasuttavaṇṇanā niṭṭhitā. · 第十经注释完毕。
Iti paramatthadīpaniyā itivuttaka-aṭṭhakathāya · 如是，在《胜义灯》——《如是语》注释中，
Dukanipāte paṭhamavaggavaṇṇanā niṭṭhitā. · 二集第一品注释完毕。
2. Dutiyavaggo
经文中“佛者”为全知之佛。“诸佛者”为具大悲心，普遍慈悲所有众生之自然本性者。『换言之』即以不同说法而宣讲教法。所谓“看”是指在僧团中谈论、开示，或在僧众聚集之处教说。有时又说“仅就自身而言，世尊说‘看’”，其意在于使污秽心离弃，断除嗔恨。余下部分即为其详细阐述。
1. Vitakkasuttavaṇṇanā一、寻经注释
§38
38. Dutiyavaggassa paṭhame tathāgataṃ, bhikkhaveti ettha tathāgata-saddo tāva sattavohārasammāsambuddhādīsu dissati. Tathā hesa ‘‘hoti tathāgato paraṃ maraṇā’’tiādīsu (dī. ni. 1.65) sattavohāre.
第二品中，初句提及如来、比库二词，此处如来称谓尚只见于七种启示中，诸如正觉者等名号。如在《长部・尼泊尔缘起经》一六五节所云：『如来者，是常作如来、至死方灭』等七种启示中见之。
‘‘Tathāgataṃ devamanussapūjitaṃ,
『如来受天人及人众敬礼，』
Buddhaṃ namassāma suvatthi hotū’’ti. (khu. pā. 6.16) –
『礼拜佛陀，愿吉祥临之。』（《库尔玛长部》六．十六）——
Ādīsu sammāsambuddhe.
始见于正觉者所说；
‘‘Tathāgataṃ devamanussapūjitaṃ,
『如来受天人及人众敬礼，』
Dhammaṃ namassāma suvatthi hotū’’ti. (khu. pā. 6.17) –
愿我们顶礼法，祈祷安乐长存。
Ādīsu dhamme.
在法之始端。
‘‘Tathāgataṃ devamanussapūjitaṃ,
“如来受天人及人众恭敬，
Saṅghaṃ namassāma suvatthi hotū’’ti. (khu. pā. 6.18) –
我们顶礼僧伽，祈祷安乐长存。”
Ādīsu saṅghe. Idha pana sammāsambuddhe. Tasmā tathāgatanti ettha aṭṭhahi kāraṇehi bhagavā tathāgatoti vuccati. Katamehi aṭṭhahi? Tathā āgatoti tathāgato, tathā gatoti tathāgato, tathalakkhaṇaṃ āgatoti tathāgato, tathadhamme yāthāvato abhisambuddhoti tathāgato, tathadassitāya tathāgato, tathavāditāya tathāgato, tathākāritāya tathāgato, abhibhavanaṭṭhena tathāgatoti.
在僧伽之始端。这里说正自觉者者。正因八种缘故，世尊被称为如来。何为这八种？即「如来已至」「如来已去」「如来具足如是相」「如来彻悟如真实相」「如来已见正法」「如来已说正法」「如来已作正法」与「如来已证具足」。
Kathaṃ bhagavā tathā āgatoti tathāgato? Yathā yena abhinīhārena dānapāramiṃ pūretvā sīlanekkhammapaññāvīriyakhantisaccaadhiṭṭhānamettāupekkhāpāramiṃ pūretvā imā dasa pāramiyo, dasa upapāramiyo, dasa paramatthapāramiyoti samatiṃsa pāramiyo pūretvā aṅgapariccāgaṃ, attapariccāgaṃ, dhanapariccāgaṃ, dārapariccāgaṃ, rajjapariccāganti imāni pañca mahāpariccāgāni pariccajitvā yathā vipassiādayo sammāsambuddhā āgatā , tathā amhākaṃ bhagavāpi āgatoti tathāgato. Yathāha –
世尊安何被谓为如来？依止何般教行，证得十度、三十度、最高义度等善德？世尊依止布施、持戒、出家、智慧、精进、忍耐、真实、正见、慈心及平等十度，达成十种次第度、三重次第度、最高真实的十德。然后舍弃身心、财富、亲属、绳索等五大舍弃，如同毗婆尸等正觉者已至，如是我师亦已至，故称如来。犹如所言——
‘‘Yatheva lokamhi vipassiādayo,
“譬如世间所现的毗婆尸及其等者，
Sabbaññubhāvaṃ munayo idhāgatā;
诸圣思惟者皆已至此；
Tathā ayaṃ sakyamunīpi āgato,
如是释迦族圣人亦已至此，
Tathāgato vuccati tena cakkhumā’’ti. –
以此故彼被称为如来、具眼者。”——
Evaṃ tathā āgatoti tathāgato.
如此既至，称为如来。
Kathaṃ tathā gatoti tathāgato? Yathā sampatijātāva vipassiādayo samehi pādehi pathaviyaṃ patiṭṭhāya uttarābhimukhā sattapadavītihārena gatā, tathā amhākaṃ bhagavāpi gatoti tathāgato. Yathāhu –
何以故称为既至之如来？譬如对已成就之毗婆尸等，彼以正足站立于地，面向北方，以七步步行；如是我等尊者亦已至彼，故称为如来。谓之曰——
‘‘Muhuttajātova gavaṃpatī yathā,
正如刚分娩的牛群之主，
Samehi pādehi phusī vasundharaṃ;
以同样的双足触及大地；
So vikkamī satta padāni gotamo,
果德玛行走七步，
Setañca chattaṃ anudhārayuṃ marū.
举起了白色的伞盖，像风一样遮蔽。
‘‘Gantvāna so satta padāni gotamo,
果德玛踏出七步，
Disā vilokesi samā samantato;
环视四方，目光平等无偏；
Aṭṭhaṅgupetaṃ giramabbhudīrayi,
八支紧密包覆，犹如峡谷深渊的山峰，
Sīho yathā pabbatamuddhaniṭṭhito’’ti. –
如狮屹立于山巅中。
Evaṃ tathā gatoti tathāgato.
如来正是如此，故名如来。
Kathaṃ tathalakkhaṇaṃ āgatoti tathāgato? Sabbesaṃ rūpārūpadhammānaṃ salakkhaṇaṃ, sāmaññalakkhaṇaṃ, tathaṃ, avitathaṃ, ñāṇagatiyā āgato, avirajjhitvā patto, anubuddhoti tathāgato. Yathāha –
何以谓之达真相者──如来乎？因于一切有形无形法中，具足共通特征、普遍特质，真实不虚妄，由智慧亲证而来，无染著得证，反复觉悟，如是如来。譬如言：
‘‘Sabbesaṃ pana dhammānaṃ, sakasāmaññalakkhaṇaṃ;
『一切法皆具有共通普遍之特质，
Tathamevāgato yasmā, tasmā nātho tathāgato’’ti. –
正因具此而来，所以如来为诸主也。』
Evaṃ tathalakkhaṇaṃ āgatoti tathāgato.
如是，所谓真相标志成就者即为如来。
Kathaṃ tathadhamme yāthāvato abhisambuddhoti tathāgato? Tathadhammā nāma cattāri ariyasaccāni. Yathāha ‘‘cattārimāni, bhikkhave, tathāni avitathāni anaññathāni. Katamāni cattāri? Idaṃ dukkhaṃ ariyasaccanti , bhikkhave, tathametaṃ avitathametaṃ anaññathameta’’nti (saṃ. ni. 5.1090) vitthāro. Tāni ca bhagavā abhisambuddho, tasmāpi tathānaṃ abhisambuddhattā tathāgato. Abhisambuddhattho hi ettha gata-saddo. Evaṃ tathadhamme yāthāvato abhisambuddhoti tathāgato.
何以谓在真谛法中得正觉者为如来？所谓真谛法者，即四圣谛。犹言：「比库们，此四谛各有真实不虚，且互不相异。何四？此苦为圣谛，比库，此即真实不虚且不背离。」（相应尼柯耶5.1090）此为详解。世尊已成正觉，因此由此四谛之成就得正觉，故称如来。‘成正觉’即是此处以‘成觉’称呼。此故于真实法中得真实觉者名为如来。
Kathaṃ tathadassitāya tathāgato? Yaṃ sadevake loke…pe… sadevamanussāya pajāya aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ cakkhudvāre āpāthamāgacchantaṃ rūpārammaṇaṃ nāma atthi, taṃ bhagavā sabbākārato jānāti passati. Evaṃ jānatā passatā cānena taṃ iṭṭhādivasena vā diṭṭhasutamutaviññātesu labbhamānapadavasena vā ‘‘katamaṃ taṃ rūpaṃ rūpāyatanaṃ, yaṃ rūpaṃ catunnaṃ mahābhūtānaṃ upādāya vaṇṇanibhā sanidassanaṃ sappaṭighaṃ nīlaṃ pītaka’’ntiādinā (dha. sa. 616) nayena anekehi nāmehi terasahi vārehi dvepaññāsāya nayehi vibhajjamānaṃ tathameva hoti, vitathaṃ natthi. Esa nayo sotadvārādīsu āpāthamāgacchantesu saddādīsu. Vuttañhetaṃ bhagavatā –
何以谓于真实遍见者为如来？当观世间众生，无论天界、人间及无量世界，无数众生自眼门而入，所缘皆为色之所摄，此色所缘，世尊于诸形体悉知悉见。以此所知所见，依诸意喜或以见闻智所获所证，称言『何色为色境？此色由四大所作，色为具色具相，坚硬渗透，蓝黄等色』等多种名称，十三种法则，二十五种定义加以分别，无不真实。此法则乃从声闻界等诸门所入色及声等所现。世尊所说如是。
‘‘Yaṃ, bhikkhave, sadevakassa lokassa…pe… sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tamahaṃ jānāmi…pe… tamahaṃ abbhaññāsiṃ, taṃ tathāgatassa viditaṃ, taṃ tathāgato na upaṭṭhāsī’’ti (a. ni. 4.24).
世尊言：「比库，令天界众生、人间众人，所见、所闻、所觉、所知、所念、所思、所寻之物，我皆知晓，已深明了，此乃如来所悉知，非他所知。」（增支部4.24）
Evaṃ tathadassitāya tathāgato. Ettha tathadassiatthe tathāgatoti padassa sambhavo veditabbo.
如是于所见所知起了知者即为如来，此处应知此‘如来’名之由来是因其于真实境界得见知。
Kathaṃ tathavāditāya tathāgato? Yaṃ rattiṃ bhagavā anuttaraṃ sammāsambodhiṃ abhisambuddho, yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyi, etthantare pañcacattālīsavassaparimāṇakāle yaṃ bhagavatā bhāsitaṃ suttageyyādi, sabbaṃ taṃ parisuddhaṃ paripuṇṇaṃ rāgamadādinimmadanaṃ ekasadisaṃ tathaṃ avitathaṃ. Tenāha –
何以谓能正立法者为如来？有一夜，世尊成就无上正觉，继此夜不依缠著涅槃，四十五年间，于所说经律歌诵皆清净圆满，断除贪欲等染污，单一真实无虚妄。故曰——
‘‘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; a. ni. 4.23).
「尊者准陀，夜间如来成就无上正等觉；又于夜间以无余灭性涅槃而圆寂。此间所说、宣说的一切，乃至详细展演，皆确实如是，不别异。故名曰『如来』。」（长部三百八十八经；增支部四十三经）
Gadaattho hi ettha gatasaddo. Evaṃ tathavāditāya tathāgato. Apica āgadanaṃ āgado, vacananti attho. Tatho aviparīto āgado assāti dakārassa takāraṃ katvā tathāgatoti, evampettha padasiddhi veditabbā.
此处『如来』之义乃语言习用而成之音声。就如其所真如而说者是为如来。又“āgadha”意为宣布、宣说。由此可知「如来」一词之成义，是由发音中声母“d”和“t”构成，因此须以如此理解语音和词义。
Kathaṃ tathākāritāya tathāgato? Bhagavato hi vācāya kāyo anulometi, kāyassapi vācā. Tasmā yathāvādī tathākārī, yathākārī tathāvādī ca hoti. Evaṃbhūtassa cassa yathā vācā, kāyopi tathā gato pavatto. Yathā ca kāyo, vācāpi tathā gatāti tathāgato. Tenāha ‘‘yathāvādī, bhikkhave, tathāgato tathākārī, yathākārī tathāvādī. Iti yathāvādī tathākārī, yathākārī tathāvādī. Tasmā ‘tathāgato’ti vuccatī’’ti. Evaṃ tathākāritāya tathāgato.
『如来』如何由『如此作』而得名？世尊的身口言语彼此相应。身顺口，口顺身。故言说如实，行为也如实；或行为如实，言说也如实。身与语相应，如法一致。故言：「诸比库！言语如实者即如来，行为如实者亦如来。如此言语与行为相应故谓『如来』。」此即「由如此作」得名。
Kathaṃ abhibhavanaṭṭhena tathāgato? Yasmā bhagavā 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 devānaṃ atidevo sakkānaṃ atisakko brahmānaṃ atibrahmā sabbasattuttamo, tasmā tathāgato. Tenāha –
『如来』为何称为无所不能者？世尊以高至天上的威德，降至地狱无间地狱，在无量世界中，宰治一切众生。以清净戒律、禅定、智慧和解脱之智慧显现真实无误。无以量尺称其宽广，无以尺度测其高深。实乃超越诸天、萨咖天帝、梵天、诸天中王者、乃至一切己得尊者之胜。故称为如来。故言：
‘‘Sadevake, bhikkhave, loke…pe… manussāya tathāgato abhibhū anabhibhūto aññadatthu daso vasavattī, tasmā ‘tathāgato’ti vuccatī’’ti (dī. ni. 3.188; a. ni. 4.23).
「诸天众！诸比库！世尊在世，人中之无上无等至尊，其德十方普摄，无他。故号为『如来』。」（长部三百八十八经；增支部四十三经）
Tatrāyaṃ padasiddhi – agado viya agado, desanāvilāso ceva puññussayo ca. Tena hesa mahānubhāvo bhisakko viya dibbāgadena sappe, sabbaparappavādino sadevakañca lokaṃ abhibhavati. Iti sabbalokābhibhavane tatho aviparīto yathāvutto agado etassāti dakārassa takāraṃ katvā tathāgatoti veditabbo. Evaṃ abhibhavanaṭṭhena tathāgato.
此处词义之成，即如宣说、宣布、教法弘布、功德累积。由此大威德伟力如治病之能臣者，通达天人法界，令诸众生心服口服。诸世皆为之宰治。故此非颠倒之义，应以文字声母“d”、“t”解析，知道如来一词之成立。此即『作为无所不能者』之如来。
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 –
又如是言“如来者，谓‘如是而去’者，即如是而去者”。于此，如来以遍知世间的彻底圆满，为已去而被觉知；以破除世间生起为已去而被觉知；以以实际证得世间止灭而成就而被觉知。行向世间止灭之道，则如来如是而行。世尊言说此义曰——
‘‘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…pe… sabbaṃ taṃ tathāgatena abhisambuddhaṃ. Tasmā ‘tathāgato’ti vuccatī’’ti (a. ni. 4.23).
『比库们，如来已圆满觉悟于世间。世间对此已离执着。如来觉悟于世间的生起，世间生起应于如来已灭除。比库们，如来觉知世间止灭；世间止灭已为如来真实证得。比库们，如来生起灭尽之道已成就；此道谓世间止灭之道，亦由如来修习。诸比库，众生所称的……全皆为如来圆满觉悟所摄受。故名“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, tathāpavattikoti tathāgato, tathehi āgatoti tathāgato, tathā gatabhāvena tathāgatoti.
此外，世尊由八种因缘亦称为如来。如来者谓“如是而来”，谓“如是而去”，谓“如是二者而来”，谓“如是二者而去”，谓“如是之法”，谓“如是回转”，谓“由如是而来”，谓“以如是行而为如来”。
Kathaṃ tathāya āgatoti tathāgato? Yā sā bhagavatā sumedhabhūtena dīpaṅkaradasabalassa pādamūle –
问：“如何名为‘如是而来’的如来？”世尊与智慧深广者迪盘伽答萨巴力，在其足下说：
‘‘Manussattaṃ liṅgasampatti, hetu satthāradassanaṃ;
“人性为标志之成就，因缘为师之见解；
Pabbajjā guṇasampatti, adhikāro ca chandatā;
出家为资具之德能，合法与意愿为资格。”
Aṭṭhadhammasamodhānā, abhinīhāro samijjhatī’’ti. (bu. vaṃ. 2.59) –
「八法从除净，正行成道理。」
Evaṃ vuttaṃ aṭṭhaṅgasamannāgataṃ abhinīhāraṃ sampādentena ‘‘ahaṃ sadevakaṃ lokaṃ tiṇṇo tāressāmi, mutto mocessāmi, danto damessāmi, assattho assāsessāmi, parinibbuto parinibbāpessāmi , suddho sodhessāmi , buddho bodhessāmī’’ti mahāpaṭiññā pavattitā. Vuttaṃ hetaṃ –
如此宣说，具足八支纯正行为，当得成就者，发大智慧作证：「我当渡此众生世间，究竟超脱解脱，调伏驯服，令断除断息，证得般涅槃，成就清净纯净，成佛觉悟。」此为所作大誓发出。此义所说曰－
‘‘Kiṃ me ekena tiṇṇena, purisena thāmadassinā;
「有何凭借，仅凭一人，眼识智慧之士；
Sabbaññutaṃ pāpuṇitvā, santāressaṃ sadevakaṃ.
尽皆成就圆满，渡度一切众生。
‘‘Iminā me adhikārena, katena purisuttame;
凭借此大权能，由一最善男子所为；
Sabbaññutaṃ pāpuṇitvā, tāremi janataṃ bahuṃ.
尽皆成就圆满，渡度广大人民。」
‘‘Saṃsārasotaṃ chinditvā, viddhaṃsetvā tayo bhave;
“切断了轮回之流，斩断了三有之网；
Dhammanāvaṃ samāruyha, santāressaṃ sadevakaṃ.
承持正法，安住圣者弟子群中。
‘‘Kiṃ me aññātavesena, dhammaṃ sacchikatenidha;
‘我以何等所知，实证此法於此；
Sabbaññutaṃ pāpuṇitvā, buddho hessaṃ sadevake’’ti. (bu. vaṃ. 55-58);
圆满究竟通达，必为众弟子作佛’。”（《沙利子杂藏》55-58偈）
Taṃ panetaṃ mahāpaṭiññaṃ sakalassapi buddhakaradhammasamudāyassa pavicayapaccavekkhaṇasamādānānaṃ kāraṇabhūtaṃ avisaṃvādento lokanātho 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 dīpaṅkaro dasabalo koṇḍañño, maṅgalo…pe… kassapo bhagavāti ime catuvīsati sammāsambuddhā paṭipāṭiyā uppannā ‘‘buddho bhavissatī’’ti naṃ 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.
此处所说之大誓愿，于诸如来法因缘之取舍、观察、集摄具足，无疑为真实不虚。世尊为诸大劫众多亿不可说之劫中，恆常不间断，圆满施舍波罗蜜多等六度，乃至具足舍身布施等五大舍，常怀四摄法，了知实相四摄持已，并且积集福慧资粮，断除前世及今生所习诸劣行，薪养正觉诸行，以成就无上正等觉。因此此大誓愿真实不虚，无半点妄谬。事实如燃灯佛、十力佛、拘努迦佛、吉祥佛等二十四尊正觉，皆依循此誓言而现成道。由此二十四佛之证果，及菩萨修行所获得之缘由，足以证实该大誓愿之真实性，故有如是闻知：「如来乃依此誓愿而至于觉悟。」斯谓如来之所以“如来”也。
Kathaṃ tathāya gatoti tathāgato? Yāyaṃ mahākaruṇā lokanāthassa, yāya mahādukkhasambādhappaṭipannaṃ sattanikāyaṃ disvā ‘‘tassa natthañño koci paṭisaraṇaṃ, ahameva naṃ ito saṃsāradukkhato mutto mocessāmī’’ti samussāhitamānaso mahābhinīhāraṃ akāsi. Katvā ca yathāpaṇidhānaṃ sakalalokahitasampādanāya ussukkamāpanno attano kāyajīvitanirapekkho paresaṃ sotapathagamanamattenapi cittutrāsasamuppādikā atidukkarā dukkaracariyā samācaranto yathā mahābodhisattānaṃ paṭipatti hānabhāgiyā saṃkilesabhāgiyā ṭhitibhāgiyā vā na hoti, atha kho uttari visesabhāgiyāva hoti, tathā paṭipajjamāno anupubbena niravasese bodhisambhāre samānetvā abhisambodhiṃ pāpuṇi. Tato parañca tāyeva mahākaruṇāya sañcoditamānaso pavivekaratiṃ paramañca santaṃ vimokkhasukhaṃ pahāya bālajanabahule loke tehi samuppāditaṃ sammānāvamānavippakāraṃ agaṇetvā veneyyajanavinayanena niravasesaṃ buddhakiccaṃ niṭṭhapesi. Tatra yo bhagavato sattesu mahākaruṇāya samokkamanākāro, so parato āvi bhavissati. Yathā buddhabhūtassa lokanāthassa sattesu mahākaruṇā, evaṃ bodhisattabhūtassapi mahābhinīhārakālādīsūti sabbattha sabbadā ca ekasadisatāya tathāva sā avitathā anaññathā. Tasmā tīsupi avatthāsu sabbasattesu samānarasāya tathāya mahākaruṇāya sakalalokahitāya gato paṭipannoti tathāgato. Evaṃ tathāya gatoti tathāgato.
云何谓如来之所以“如来”耶？由诸佛具大悲心，察见世法苦难，未曾退失于此痛苦轮回，誓愿自出欲使其解脱。彼时菩萨以方便得力，遣除恐怖，心迹安稳不乱，虽历苦行之难，却得于菩萨行中不失其本，非受败退之苦，亦非染污之苦，乃得高级殊胜之果，渐次圆满无缺积习诸资粮，最终成就正觉。继而由大悲之激励，舍弃离欲追乐之苦，远离无明愚痴，舍离凡俗多数众生所生起之苦谤恶意，亦不计较众生之恶行，纯全奉行佛事。此种世尊以大悲心与众生恒常平等，行普利群生之道，故如来为“如来”。
Kathaṃ tathāni āgatoti tathāgato? Tathāni nāma cattāri ariyamaggañāṇāni. Tāni hi ‘‘idaṃ dukkhaṃ, ayaṃ dukkhasamudayo, ayaṃ dukkhanirodho, ayaṃ dukkhanirodhagāminī paṭipadā’’ti evaṃ sabbañeyyasaṅgāhakānaṃ pavattinivattitadubhayahetubhūtānaṃ catunnaṃ ariyasaccānaṃ, dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho, samudayassa āyūhanaṭṭho nidānaṭṭho saṃyogaṭṭho palibodhaṭṭho, nirodhassa nissaraṇaṭṭho vivekaṭṭho asaṅkhataṭṭho amataṭṭho, maggassa niyyānaṭṭho hetvaṭṭho dassanaṭṭho adhipateyyaṭṭhotiādīnaṃ tabbibhāgānañca yathābhūtasabhāvāvabodhavibandhakassa saṃkilesapakkhassa samucchindanena paṭiladdhāya tattha asammohābhisamayasaṅkhātāya aviparītākārappavattiyā dhammānaṃ sabhāvasarasalakkhaṇassa avisaṃvādanato tathāni avitathāni anaññathāni, tāni bhagavā anaññaneyyo sayameva āgato adhigato, tasmā tathāni āgatoti tathāgato.
何以称‘如来已至’？所谓如来者，是缘觉四圣谛知识而得名。此四者即：‘此为苦，苦之集，苦之灭，通向苦灭之道’，谓此四圣谛总摄无余，是生灭循环及断灭两个根本原因的真理。苦为受苦、条件、忧患、变化；集为增多、因缘、结合、显现；灭为离散、隔绝、无为、不生；道为导向、缘起、观察、主宰等多义。据此诸义分布，真实如其自身所现之相，故无过失，非妄，永远不变，不能他异。此即世尊亲得无异知故，是真实如来已至，因此称为‘如来已至’。
Yathā ca maggañāṇāni, evaṃ bhagavato tīsu kālesu appaṭihatañāṇāni catupaṭisambhidāñāṇāni catuvesārajjañāṇāni pañcagatiparicchedañāṇāni chaasādhāraṇañāṇāni sattabojjhaṅgavibhāvanañāṇāni aṭṭhamaggaṅgavibhāvanañāṇāni navānupubbavihārasamāpattiñāṇāni dasabalañāṇāni ca vibhāvetabbāni.
如同此四圣谛知识，世尊又于三种时间获得不动之知识，包括四种分别通达知识、四大自在成就知识、五种分断知识、六种特殊知识、七觉支分辨知识、第八道支层次知识、新起至成熟之渐次修行知识、十种力量知识，皆应详尽分析。
Tatrāyaṃ vibhāvanā – yañhi kiñci aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ hīnādibhedabhinnānaṃ hīnādibhedabhinnāsu atītāsu khandhāyatanadhātūsu sabhāvakiccādi avatthāvisesādi khandhapaṭibaddhanāmagottādi ca jānitabbaṃ. Anindriyabaddhesu ca atisukhumatirohitavidūradesesu rūpadhammesu yo taṃtaṃpaccayavisesehi saddhiṃ paccayuppannānaṃ vaṇṇasaṇṭhānagandharasaphassādiviseso, tattha sabbattheva hatthatale ṭhapitaāmalako viya paccakkhato asaṅgamappaṭihataṃ bhagavato ñāṇaṃ pavattati, tathā anāgatāsu paccuppannāsu cāti imāni tīsu kālesu appaṭihatañāṇāni nāma. Yathāha –
其中分辨知识包含——于无限世界诸域及无边众生中，认知其从低劣至多种阶层分别；认知过去诸心识所依之五蕴、六入、十八界及其构成法如根本作用等；知身根受境诸细微微妙之感色、声音、气味、味觉及触觉诸缘起相，最具细微观察力量。如同无根无定之荔枝树皮表皮横置，外部无附，世尊之智慧即安立根本于此，无碍稳固。故已得三时不动之知识，谓过去、未来、现在世尊未有动摇之知识。如经中言：“过去世尊所不动知识，未来世尊所不动知识，现在世尊所不动知识。”
‘‘Atītaṃse buddhassa bhagavato appaṭihataṃ ñāṇaṃ, anāgataṃse buddhassa bhagavato appaṭihataṃ ñāṇaṃ, paccuppannaṃse buddhassa bhagavato appaṭihataṃ ñāṇa’’nti (paṭi. ma. 3.5).
典籍中明确记载：“过去世尊所不动知识，未来世尊所不动知识，现在世尊所不动知识。”
Tāni panetāni tattha tattha dhammānaṃ sabhāvasarasalakkhaṇassa avisaṃvādanato tathāni avitathāni anaññathāni, tāni bhagavā sayambhuñāṇena adhigañchi. Evaṃ tathāni āgatoti tathāgato.
这些知识皆因通达法之本质特性、常真无误，故真实不异，不他他异。是故，世尊以自觉、无生智悉现，亦如是称‘如来已至’。
Tathā atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidāti catasso paṭisambhidā. Tattha atthapabhedassa sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ atthe pabhedagataṃ ñāṇaṃ atthapaṭisambhidā. Dhammapabhedassa sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ dhamme pabhedagataṃ ñāṇaṃ dhammapaṭisambhidā. Niruttipabhedassa sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ niruttābhilāpe pabhedagataṃ ñāṇaṃ niruttipaṭisambhidā. Paṭibhānapabhedassa sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ paṭibhāne pabhedagataṃ ñāṇaṃ paṭibhānapaṭisambhidā. Vuttañhetaṃ –
所谓四种分别通达知识，为义分别通达、法分别通达、辞别分别通达及解释分别通达。义分别通达是基于义之相状、分类及注解，而对义之分别通达知识；法分别通达是基于法义的相状、分类及注解，而对法之分别通达知识；辞别分别通达是基于语言表达、分类及注解，而对辞之分别通达知识；解释分别通达是基于说明、分类及注解，而对解释之分别通达知识。经中有言——
‘‘Atthe ñāṇaṃ atthapaṭisambhidā, dhamme ñāṇaṃ dhammapaṭisambhidā, tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā, ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā’’ti (vibha. 718).
『自在之智者谓自在解』，『法之智者谓法解脱』。于彼处，关于法语之言语解说，谓之语解脱。于智中之智者，谓之辩才解脱（智辩之智）。
Ettha ca hetuanusārena araṇīyato adhigantabbato ca saṅkhepato hetuphalaṃ attho nāma. Pabhedato pana yaṃkiñci paccayuppannaṃ, nibbānaṃ, bhāsitattho, vipāko, kiriyāti ime pañca dhammā attho. Taṃ atthaṃ paccavekkhantassa tasmiṃ atthe pabhedagataṃ ñāṇaṃ atthapaṭisambhidā. Dhammoti saṅkhepato paccayo. So hi yasmā taṃ taṃ atthaṃ vidahati pavatteti ceva pāpeti ca, tasmā dhammoti vuccati. Pabhedato pana yo koci phalanibbattako hetu, ariyamaggo, bhāsitaṃ, kusalaṃ, akusalanti ime pañca dhammā dhammo, taṃ dhammaṃ paccavekkhantassa tasmiṃ dhamme pabhedagataṃ ñāṇaṃ dhammapaṭisambhidā. Vuttampi cetaṃ –
此中，称因缘相应且速当应证者为义。义者乃因果之简义。若分说则任何因缘而生之所依，涅槃，所言义，果报，行为，乃五法之义。彼观照此义者，于此义中分出之智，谓为自在解。法乃简略之因。故因是因能显现彼义而发动或破坏，故谓之法。若分说，则或为果生起之因，圣道，所宣说者，善，恶等乃五法，谓之法，观此法者，于法中分出之智，谓为法解脱。此亦有明文说：
‘‘Dukkhe ñāṇaṃ atthapaṭisambhidā, dukkhasamudaye ñāṇaṃ dhammapaṭisambhidā, dukkhanirodhe ñāṇaṃ atthapaṭisambhidā, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ dhammapaṭisambhidā’’ti (vibha. 719).
『苦中之智为自在解，苦之集起中之智为法解脱，苦之灭尽中之智为自在解，导向苦灭之道中之智为法解脱』。
Atha vā hetumhi ñāṇaṃ dhammapaṭisambhidā, hetuphale ñāṇaṃ atthapaṭisambhidā. Ye dhammā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā, imesu dhammesu ñāṇaṃ atthapaṭisambhidā. Yamhā dhammā te dhammā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā, tesu dhammesu ñāṇaṃ dhammapaṭisambhidā. Jarāmaraṇe ñāṇaṃ atthapaṭisambhidā, jarāmaraṇasamudaye ñāṇaṃ dhammapaṭisambhidā. Jarāmaraṇanirodhe ñāṇaṃ atthapaṭisambhidā, jarāmaraṇanirodhagāminiyā paṭipadāya ñāṇaṃ dhammapaṭisambhidā. Jātiyā, bhave, upādāne, taṇhāya, vedanāya, phasse, saḷāyatane, nāmarūpe, viññāṇe, saṅkhāresu ñāṇaṃ atthapaṭisambhidā, saṅkhārasamudaye ñāṇaṃ dhammapaṭisambhidā. Saṅkhāranirodhe ñāṇaṃ atthapaṭisambhidā , saṅkhāranirodhagāminiyā paṭipadāya ñāṇaṃ dhammapaṭisambhidā.
或谓因中之智为法解脱，因果中之智为自在解。诸法生起、存在、共起、生现、现前者，彼诸法中之智为自在解。依此诸法生、存、共生、共起、现现之法，于其法中智谓为法解脱。于老死智谓为自在解，于老死集起智为法解脱，于老死灭尽智为自在解，导向老死灭尽之道智谓为法解脱。于生、存、有取、渴爱、受、触、六处、名色、识、行诸蕴中之智谓为自在解，于行集起智谓为法解脱。于行灭尽智谓为自在解，导向行灭尽之道智谓为法解脱。
‘‘Idha bhikkhu dhammaṃ jānāti – suttaṃ, geyyaṃ…pe… vedallaṃ. Ayaṃ vuccati dhammapaṭisambhidā. So tassa tasseva bhāsitassa atthaṃ jānāti – ‘ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa attho’ti, ayaṃ vuccati atthapaṭisambhidā (vibha. 724).
在此，比库知法──经，歌……及余受闻。此谓法解脱。彼知所说各义──『此为彼所说义，此为彼所说义』，此谓自在解。
‘‘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. Ime dhammā kusalā. Imesu dhammesu ñāṇaṃ dhammapaṭisambhidā, tesaṃ vipāke ñāṇaṃ atthapaṭisambhidā’’tiādi vitthāro (vibha. 725).
何者为善法？于此时，生起形欲行善心，随喜乐俱，伴随智慧随行，或起于色所现之内……或起于法所现之内，任何现相，彼时生触、无动摇。彼诸法皆为善法。于彼法中智谓为法解脱，于其果报中智谓为自在解。其余详说。
Tasmiṃ atthe ca dhamme ca sabhāvanirutti abyabhicāravohāro abhilāpo, tasmiṃ sabhāvaniruttābhilāpe māgadhikāya sabbasattānaṃ mūlabhāsāya ‘‘ayaṃ sabhāvanirutti, ayaṃ na sabhāvaniruttī’’ti pabhedagataṃ ñāṇaṃ niruttipaṭisambhidā. Yathāvuttesu tesu ñāṇesu gocarakiccādivasena vitthārato pavattaṃ sabbampi ñāṇamārammaṇaṃ katvā paccavekkhantassa tasmiṃ ñāṇe pabhedagataṃ ñāṇaṃ paṭibhānapaṭisambhidā. Iti imāni cattāri paṭisambhidāñāṇāni sayameva bhagavatā adhigatāni atthadhammādike tasmiṃ tasmiṃ attano visaye avisaṃvādanavasena aviparītākārappavattiyā tathāni avitathāni anaññathāni. Evampi bhagavā tathāni āgatoti tathāgato.
在该义理中以及法义上，全面涵盖的生起语句与非偏差的运用即是生起语生起言辞。在该生起语生起言辞中，统一于摩揭陀语的诸有众生根本语言之分别知识——“此为生起语，此非生起语”——属于词义分辨之语义辨识。正如以前所述的这些知识，为了契合视界等功用，彻底展开，以此为全般知识的媒介，回顾时辨别其中内含之区别知识，称为应对言解分辨之知。如此这般，这四种分辨知识皆由世尊自行证得，关于法义及其他各自对象，始终以无违逆行持展开，既真实不虚假，不作他异。由此谓世尊如是而来，即如来。
Tathā yaṃ kiñci ñeyyaṃ nāma, sabbaṃ taṃ bhagavatā sabbākārena ñātaṃ diṭṭhaṃ adhigataṃ abhisambuddhaṃ. Tathā hissa abhiññeyyā dhammā abhiññeyyato buddhā, pariññeyyā dhammā pariññeyyato buddhā, pahātabbā dhammā pahātabbato buddhā, sacchikātabbā dhammā sacchikātabbato buddhā, bhāvetabbā dhammā bhāvetabbato buddhā, yato naṃ koci samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā ‘‘ime nāma te dhammā anabhisambuddhā’’ti saha dhammena anuyuñjituṃ samattho natthi.
同样，凡所有该受了解之法，则皆由世尊广泛彻底地了知，见闻究竟证得且究竟觉悟。凡是该当证知之法，诸佛悉皆证得；该当彻悟之法，诸佛悉皆彻悟；该当舍弃之法，诸佛悉皆舍弃；该当真实证悟之法，诸佛悉皆真实证得；该当修习之法，诸佛悉皆修习。由此无有一比库、婆罗门、天人、魔、梵天，能断言“这些法尚未被证悟”，以合教法而修习者也无有。
Yaṃ kiñci pahātabbaṃ nāma, sabbaṃ taṃ bhagavatā anavasesato bodhimūleyeva pahīnaṃ anuppattidhammaṃ, na tassa pahānāya uttari karaṇīyaṃ atthi . Tathā hissa lobhadosamohaviparītamanasikāraahirikānottappathinamiddha- kodhūpanāhamakkhapalāsaissāmacchariya- māyāsāṭheyyathambhasārambhamānātimānamadapamādatividhākusalamūladuccarita- visamasaññāmalavitakkapapañcaesanātaṇhācatubbidhavipariyesaāsava- ganthaoghayogāgatitaṇhupādānapañcābhinandananīvaraṇa- cetokhilacetasovinibandhachavivādamūlasattānusaya- aṭṭhamicchattanavaāghātavatthutaṇhāmūlakadasaakusala- kammapathaekavīsatianesanadvāsaṭṭhidiṭṭhigataaṭṭhasatataṇhāvicaritādippabhedaṃ 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.
凡所有该舍弃之法，悉皆由世尊于佛陀觉悟之时即圆满断尽，非其舍弃之事另有他取。譬如贪、嗔、痴、反向不正的念头、无耻、无惭、昏沉、瞋恨、起恼、妄语、欺诈、迷骗、悬疑、各种迷乱丑恶行为、恶意观念等根本不善之心意行为，以及邪见妄想、贪爱毒结、结缚心灵的有害习气、反正相违的不善谋虑、罪恶行为二十一品种等五十三种烦恼，亦即一千五百余种恶行结集、累聚消灭之。由此亦无一比库、婆罗门、天人、魔、梵天，能断言“这些烦恼已未被舍弃”，以合教法而修习者亦无。
Ye cime bhagavatā kammavipākakilesūpavādaāṇāvītikkamappabhedā antarāyikā dhammā vuttā, alameva te ekantena antarāyāya, yato naṃ koci samaṇo vā…pe… brahmā vā ‘‘nālaṃ te paṭisevato antarāyāyā’’ti saha dhammena anuyuñjituṃ samattho natthi.
世尊所说诸种业报与烦恼障碍的差别及违害阻碍之法，谓只限于阻碍作用之法，因无一比库、婆罗门、天人、魔、梵天，能断言“助长阻碍作用者无人”，以合教法而修习者亦无。
Yo ca bhagavatā niravasesavaṭṭadukkhanissaraṇāya sīlasamādhipaññāsaṅgaho sattakoṭṭhāsiko sattatiṃsappabhedo ariyamaggapubbaṅgamo anuttaro niyyānadhammo desito, so ekanteneva niyyāti paṭipannassa vaṭṭadukkhato, yato naṃ koci samaṇo vā…pe… brahmā vā ‘‘niyyānadhammo tayā desito na niyyātī’’ti saha dhammena anuyuñjituṃ samattho natthi. Vuttañhetaṃ – ‘‘sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā’’ti (ma. ni. 1.150) vitthāro. Evametāni attano ñāṇappahānadesanāvisesānaṃ avitathabhāvāvabodhanato aviparītākārappavattāni bhagavato catuvesārajjañāṇāni tathāni avitathāni anaññathāni. Evampi bhagavā tathāni āgatoti tathāgato.
世尊说，有一种集于清净道德、禅定与智慧的结合体，规模宏大，品数达七千万三千三百三十三种，是圣道之最先行，为最高解脱法义而宣说者，专为止息轮回之苦所开示。对此理者，无一比库、婆罗门、天人、魔、梵天，能断言“所说之解脱法义并非由世尊说出”，以合教法而修习者亦无。经中阐明曰：“一切悉知的正觉者，其所承诺之法不可谓非证。”由此如此类型自我知识分辨、断舍释义等殊胜说法，皆真实不虚，不违正相，世尊拥有四种种类的根本分辨知识，起于此法义，始终不变，不异他种。由此谓世尊如是而来，即如来。
Tathā nirayagati, tiracchānagati, petagati, manussagati, devagatīti pañca gatiyo. Tāsu sañjīvādayo aṭṭha mahānirayā , kukkuḷādayo soḷasa ussadanirayā, lokantarikanirayo cāti sabbepime ekantadukkhatāya nirassādaṭṭhena nirayā ca, sakakammunā gantabbato gati cāti nirayagati. Tibbandhakārasītanarakāpi etesveva antogadhā kimikīṭapaṭaṅgasarīsapapakkhisoṇasiṅgālādayo tiriyaṃ añchitabhāvena tiracchānā nāma. Te eva gatīti tiracchānagati. Khuppipāsitaparadattūpajīvinijjhāmataṇhikādayo dukkhabahulatāya pakaṭṭhasukhato itā vigatāti petā, te eva gatīti petagati. Kālakañcikādiasurāpi etesveva antogadhā. Parittadīpavāsīhi saddhiṃ jambudīpādicatumahādīpavāsino manaso ussannatāya manussā, te eva gatīti manussagati. Cātumahārājikato paṭṭhāya yāva nevasaññānāsaññāyatanūpagāti ime chabbīsati devanikāyā dibbanti attano iddhānubhāvena kīḷanti jotenti cāti devā, te eva gatīti devagati.
如是所云之地狱趣、饿鬼趣、畜生趣、人趣、天趣，共计五趣。其内有八大地狱，如焦头烂额地狱；有十六种饥渴极苦地狱；有中间世界地狱等，皆极苦而无乐，绝望为特征，即所谓地狱趣。由恶业所致之去向，名为地狱趣。三障者、刑罚人士亦属于此内，及蚊蝇、蟑螂、蜘蛛、蝎子、苍蝇、蜻蜓等众生，形态异常，即名怨道即饿鬼道乃至夜叉道者，属名畜生趣。极度饥渴、为他众所夺食之身，受忧苦多而无快乐者名为饿鬼趣。阿修罗诸神亦属此内。他们与四大洲及四大神王共处，并心怀相续嗔恨之人间，名为人趣。四大神王及二十六种天类，凭借神通自在玩乐、光明炽盛，名为天趣。
Tā panetā gatiyo yasmā taṃtaṃkammanibbatto upapattibhavaviseso, tasmā atthato vipākakkhandhā kaṭattā ca rūpaṃ. Tattha ‘‘ayaṃ nāma gati nāma iminā kammunā jāyati, tassa kammassa paccayavisesehi evaṃ vibhāgabhinnattā visuṃ ete sattanikāyā evaṃ vibhāgabhinnā’’ti yathāsakaṃhetuphalavibhāgaparicchindanavasena ṭhānaso hetuso bhagavato ñāṇaṃ pavattati. Tenāha bhagavā –
诸趣者，盖因缘于业，具现生起与际遇区别，故从本义言，受果蕴业因，乃构形色。于是世尊以因缘不同、受果差别，如此辨析有差别者，如说：『此谓诸趣名，依此业名生，此业因缘特别，故各种别散，众生群类亦复如是别散』，如是以因果分别、析断缘故，世尊智慧显现其理。于是世尊告曰—
‘‘Pañca kho imā, sāriputta, gatiyo. Katamā pañca? Nirayo, tiracchānayoni, pettivisayo, manussā, devā. Nirayañcāhaṃ, sāriputta, pajānāmi, nirayagāmiñca maggaṃ, nirayagāminiñca paṭipadaṃ; yathā paṭipanno ca kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, tañca pajānāmī’’tiādi (ma. ni. 1.153).
『沙利子，诸趣有五者，何等为五？地狱、饿鬼畜生、人道、天道、三恶趣及此五趣。我等知地狱趣，亦知地狱趣之道，地狱趣之修行。譬如行于肉身分离之际，继而死去，堕于不善之处、恶道、毁灭、沉沦地狱，彼皆悉知』等（大念处经151偈）
Tāni panetāni bhagavato ñāṇāni tasmiṃ tasmiṃ visaye aviparītākārappavattiyā avisaṃvādanato tathāni avitathāni anaññathāni. Evampi bhagavā tathāni āgatoti tathāgato.
世尊智慧于这五趣之境，因业所转动，变化不逆、不相干扰，依次不同，无一不同，亦无他异。是以世尊如是来至。
Tathā yaṃ sattānaṃ saddhādiyogavikalabhāvāvabodhena apparajakkhamahārajakkhatādivisesavibhāvanaṃ paññāsāya ākārehi pavattaṃ bhagavato indriyaparopariyattañāṇaṃ. Vuttañhetaṃ – ‘‘saddho puggalo apparajakkho, assaddho puggalo mahārajakkho’’ti (paṭi. ma. 1.111) vitthāro.
又如诸众生，信解等心的差别轻重，表现于忧惧无勇、极恐怖等多种区别，以五十种形式显现，佛世尊智慧超越根境，遍观诸心之境。曾宣说：『有信者为无勇， 无信者为极恐』（律藏卷上111偈）详释。
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, na vipākāvaraṇena samannāgato’’tiādinā ca sattānaṃ āsayādīnaṃ yathābhūtaṃ vibhāvanākārappavattaṃ bhagavato āsayānusayañāṇaṃ. Yaṃ sandhāya vuttaṃ –
又如有言：『此人无勇者，是恒常见者，是断灭见者，依顺行忍者，依实知者，怀欲者，非出离者，出离者，非怀欲者』等；又有言：『此人欲怒甚减，不恚恨，彼恚恨甚减，无欲恚及此等』等；又有言：『此人善业增长者，非善不善俱增者，非善与无记俱增者，此人不善业增长者，非善与无记俱增者，非不善与善俱增者，非不善与无记俱增者，非无记与善俱增者。此人身口意之行最胜，此人意志最胜，受业所覆盖，此人请烦最盛，烦恼等覆，受果障覆，却无业障、烦恼障、受果障』等。诸众生之习气如实分别显现者，佛世尊习气根源智慧。曾言：
‘‘Idha tathāgato sattānaṃ āsayaṃ jānāti, anusayaṃ jānāti, caritaṃ jānāti, adhimuttiṃ jānāti, bhabbābhabbe satte jānātī’’tiādi (paṭi. ma. 1.113).
『如是世尊知众生之习气，知烦恼根，知行为，知更胜执，知生灭诸世』等（律藏卷上113偈）。
Yañca uparimaheṭṭhimapuratthimapacchimakāyehi dakkhiṇavāmaakkhikaṇṇasotanāsikāsotaaṃsakūṭapassahatthapādehi aṅgulaṅgulantarehi lomalomakūpehi ca aggikkhandhūdakadhārāpavattanaṃ anaññasādhāraṇaṃ vividhavikubbaniddhinimmāpanakaṃ bhagavato yamakapāṭihāriyañāṇaṃ. Yaṃ sandhāya vuttaṃ –
此处所说乃以上下、前后、左右、眼、耳、鼻、舌、身、意、头顶、视线、手足、指间、毛发皮孔、火块、水流等诸多不同部分相互转动流转，呈现一种非常特殊的多样形式的波动张扬现象，此即世尊的「双重障碍妙智」。对此有言：
‘‘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，如来行使双重障碍妙智，令人称奇非凡。上身则火焰旋转燃烧，下身则水流流转旋动；下身则火焰旋转燃烧，上身则水流流转旋动。』如此等语（巴利《大毗婆沙论》1.116）。
Yañca rāgādīhi jātiādīhi ca anekehi dukkhadhammehi upaddutaṃ sattanikāyaṃ tato nīharitukāmatāvasena nānānayehi pavattassa bhagavato mahākaruṇokkamanassa paccayabhūtaṃ mahākaruṇāsamāpattiñāṇaṃ. Yathāha –
又言，因诸多由贪欲等生起的生死苦恼纷扰有情聚集，欲将其遣散，故以多种方法展开，依止世尊广大悲悯心而生起的「大悲入灭妙智」。例如有言：
‘‘Katamaṃ tathāgatassa mahākaruṇāsamāpattiñāṇaṃ? Bahukehi ākārehi passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati, āditto lokasannivāsoti passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamatī’’ti. –
『何谓如来的大悲入灭妙智？即是诸佛世尊在众多事相中观照有情众生，而大慈悲随之普遍感应，犹如火焰燃烧遍布天下，诸佛对此有情群起大悲』如是。
Ādinā (paṭi. ma. 1.117) ekūnanavutiyā ākārehi vibhajanaṃ kataṃ.
此经（巴利《大毗婆沙论》1.117）以九十九种形式详述分类。
Yaṃ pana yāvatā dhammadhātu, yattakaṃ ñātabbaṃ saṅkhatāsaṅkhatādi, tassa sabbassa paropadesena vinā sabbākārato paṭijānanasamatthaṃ ākaṅkhāmattappaṭibaddhavutti anaññasādhāraṇaṃ bhagavato ñāṇaṃ sabbathā anavasesasaṅkhatāsaṅkhatasammutisaccāvabodhato sabbaññutaññāṇaṃ, tatthāvaraṇābhāvatova nissaṅgappavattiṃ upādāya anāvaraṇañāṇanti ca vuccati. Ayamettha saṅkhepo, vitthāro pana parato āvi bhavissati.
又言，「诸法界」之中，凡可知者，包括有形无形、集散变化诸类，无不赖佛之宣说而得悉皆达其形相，无所遗漏，能直观一切诸法的如实真理，智慧圆满，此智慧即无罣碍智慧，以无障碍智慧对缘缘相生一切法之真实显现，通达无碍之境，故名无碍智慧。此处略说，详细释义另处复出。
Evametāni bhagavato cha asādhāraṇañāṇāni aviparītākārappavattiyā yathāsakaṃvisayassa avisaṃvādanato tathāni avitathāni anaññathāni. Evampi bhagavā tathāni āgatoti tathāgato.
如是，世尊所具非凡智慧，因其不违背教法本质，针对各个领域无误导之见，故此种智慧真实不假，非他异焉。世尊亦因此种智慧而来，即如来者。
Tathā ‘‘sattime, bhikkhave, bojjhaṅgā – satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo’’ti (paṭi. ma. 2.17; saṃ. ni. 5.185) evaṃ sarūpato yāyaṃ lokuttaramaggakkhaṇe uppajjamānā līnuddhaccapatiṭṭhānāyūhanakāmasukhattakilamathānuyogaucchedasassatābhinivesādīnaṃ anekesaṃ upaddavānaṃ paṭipakkhabhūtā satiādibhedā dhammasāmaggī, yāya ariyasāvako bujjhati, kilesaniddāya uṭṭhahati, cattāri vā saccāni paṭivijjhati, nibbānameva vā sacchikaroti, sā dhammasāmaggī ‘‘bodhī’’ti vuccati, tassā bodhiyā aṅgāti bojjhaṅgā. Ariyasāvako vā yathāvuttāya dhammasāmaggiyā bujjhatīti katvā ‘‘bodhī’’ti vuccati. Tassa bodhissa aṅgāti bojjhaṅgāti evaṃ sāmaññalakkhaṇato, upaṭṭhānalakkhaṇo satisambojjhaṅgo, pavicayalakkhaṇo dhammavicayasambojjhaṅgo, paggahalakkhaṇo vīriyasambojjhaṅgo, pharaṇalakkhaṇo pītisambojjhaṅgo, upasamalakkhaṇo passaddhisambojjhaṅgo, avikkhepalakkhaṇo samādhisambojjhaṅgo paṭisaṅkhānalakkhaṇo upekkhāsambojjhaṅgoti evaṃ visesalakkhaṇato.
如是，世尊说：“诸比库，当知七种觉支──念觉支、法觉支、精进觉支、喜觉支、安觉支、定觉支、舍觉支。”这是如是，说法以超越世间的正道为缘起，在烦恼萎灭、欢喜安住、断除痴爱、破除执著、斩断邪见、永断轮回等众多障碍的对治中生相续，故称为法和合。圣弟子由此法和合得觉悟，起裂惑断疑，深入四圣谛，究竟证得涅槃，此法和合即所谓“觉”。觉之七支即觉支：念为守护，察法为破解，精进为相续，喜悦为引生，安静为安住，定为专一平等，舍为平等舍弃。圣弟子依此法和合得见觉悟，故称“觉”。
‘‘Tattha katamo satisambojjhaṅgo? Idha bhikkhu satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā hoti anussaritā’’tiādinā (vibha. 467) sattannaṃ bojjhaṅgānaṃ aññamaññūpakāravasena ekakkhaṇe pavattidassanato. ‘‘Tattha katamo satisambojjhaṅgo? Atthi ajjhattaṃ dhammesu sati, atthi bahiddhā dhammesu satī’’tiādinā (vibha. 469) tesaṃ visayavibhāvanāpavattidassanato. ‘‘Tattha katamo satisambojjhaṅgo? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ, virāganissitaṃ, nirodhanissitaṃ, vosaggapariṇāmi’’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 anussatī’’tiādinā (vibha. 478) chanavutiyā nayasahassavibhāgehīti evaṃ nānākārato pavattāni bhagavato bojjhaṅgavibhāvanañāṇāni tassa tassa atthassa avisaṃvādanato tathāni avitathāni anaññathāni. Evampi bhagavā tathāni āgatoti tathāgato.
“何为念觉支？此处，比库以正念具足持守，长久不断思忆，时常思念。七觉支相互辅助，一时显现。何为念觉支？内心诸法有正念，外在诸法亦有正念。何为念觉支？比库修习念觉支，以离欲、离染、寂灭、解脱为依止。何为七觉支？比库于修习超越世间禅定之际，同时具足七觉支──念觉支……舍觉支。何为念觉支？即长久思念所修持处。”如此，世尊七觉支的详解差异多种，因各教理解的缘起、对象不同，有殊异或相同。世尊亦如是而来，即如来。
Tathā ‘‘tattha katamaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhī’’ti (vibha. 205) evaṃ sarūpato. Sabbakilesehi ārakattā ariyabhāvakarattā ariyaphalapaṭilābhakarattā ca ariyo. Ariyānaṃ aṭṭhavidhattā nibbānādhigamāya ekantakāraṇattā ca aṭṭhaṅgiko. Kilese mārento gacchati, atthikehi maggīyati, sayaṃ vā nibbānaṃ maggayatīti maggoti evaṃ sāmaññalakkhaṇato. ‘‘Sammādassanalakkhaṇā sammādiṭṭhi, sammāabhiniropanalakkhaṇo sammāsaṅkappo , sammāpariggahaṇalakkhaṇā sammāvācā , sammāsamuṭṭhāpanalakkhaṇo sammākammanto, sammāvodānalakkhaṇo sammāājīvo, sammāpaggahalakkhaṇo sammāvāyāmo, sammāupaṭṭhānalakkhaṇā sammāsati , sammāavikkhepalakkhaṇo sammāsamādhī’’ti evaṃ visesalakkhaṇato. Sammādiṭṭhi tāva aññehipi attano paccanīkakilesehi saddhiṃ micchādiṭṭhiṃ pajahati, nibbānaṃ ārammaṇaṃ karoti, tappaṭicchādakamohavidhamanena asammohato sampayuttadhamme ca passati, tathā sammāsaṅkappādayopi micchāsaṅkappādīni pajahanti, nirodhañca ārammaṇaṃ karonti, sahajātadhammānaṃ sammāabhiniropanapariggahaṇasamuṭṭhāpanavodānapaggahaupaṭṭhānasamādahanāni ca karontīti evaṃ kiccavibhāgato. Sammādiṭṭhi pubbabhāge nānakkhaṇā visuṃ dukkhādiārammaṇā hutvā maggakāle ekakkhaṇā nibbānameva ārammaṇaṃ katvā kiccato ‘‘dukkhe ñāṇa’’ntiādīni cattāri nāmāni labhati. Sammāsaṅkappādayopi pubbabhāge nānakkhaṇā nānārammaṇā, maggakāle ekakkhaṇā ekārammaṇā, tesu sammāsaṅkappo kiccato ‘‘nekkhammasaṅkappo’’tiādīni tīṇi nāmāni labhati. Sammāvācādayo tayo pubbabhāge ‘‘musāvādā veramaṇī’’tiādivibhāgā viratiyopi cetanāyopi hutvā maggakkhaṇe viratiyova, sammāvāyāmasatiyo kiccato sammappadhānasatipaṭṭhānavasena cattāri nāmāni labhanti. Sammāsamādhi pana maggakkhaṇepi paṭhamajjhānādivasena nānā evāti evaṃ pubbabhāgāparabhāgesu pavattivibhāgato. ‘‘Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissita’’ntiādinā (vibha. 489) bhāvanāvidhito. ‘‘Tattha katamo aṭṭhaṅgiko maggo? Idha, bhikkhu, yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti…pe… dukkhapaṭipadaṃ 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.
如是，世尊说：“何为苦灭道之圣行？此即圣八支道，即正见、正思维、正语、正业、正命、正精进、正念、正定。”如此具足。圣者远离诸烦恼，行圣道，慧获圣果。此八支道为圣者达究竟涅槃的唯一因缘。烦恼被破除，到达正途，即得涅槃道，是为正道。此法具总相：正见见业灭苦，正思维思善念，正语断妄语，正业行正业，正命护正命，正精进断恶修善，正念守护诸法，正定摧伏散乱。正见先断错误，照见涅槃，正思维断恶行善，证圣道，正语初断妄言，正命制恶求善，正精进由念护定，得四力，正念修理达止观，正定于禅定中转恶为善。如此义理虽多种异，皆从世尊宣说圣道各相来会，依教义不同故有差别，然而无误，世尊亦如是而来，即如来。
Tathā paṭhamajjhānasamāpattiyā ca nirodhasamāpattīti etāsu anupaṭipāṭiyā viharitabbaṭṭhena samāpajjitabbaṭṭhena ca anupubbavihārasamāpattīsu sampādanapaccavekkhaṇādivasena yathārahaṃ sampayogavasena ca pavattāni bhagavato ñāṇāni tadatthasiddhiyā tathāni avitathāni anaññathāni. Evampi bhagavā tathāni āgatoti tathāgato. 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, khandhāyatanānaṃ upādinnānupādinnādianekasabhāvaṃ nānāsabhāvañca tassa lokassa ‘‘imāya nāma dhātuyā ussannattā imasmiṃ dhammappabandhe ayaṃ viseso jāyatī’’tiādinā nayena yathābhūtaṃ dhātunānattajānanaṃ, saddhādiindriyānaṃ tikkhamudutājānanaṃ saṃkilesādīhi saddhiṃ jhānavimokkhādijānanaṃ, sattānaṃ aparimāṇāsu jātīsu tappaṭibandhena saddhiṃ anavasesato pubbenivutthakkhandhasantatijānanaṃ hīnādivibhāgehi saddhiṃ cutipaṭisandhijānanaṃ, ‘‘idaṃ dukkha’’ntiādinā heṭṭhā vuttanayeneva catusaccajānananti imāni bhagavato dasabalañāṇāni avirajjhitvā yathāsakaṃvisayāvagāhanato yathādhippetatthasādhanato ca yathābhūtavuttiyā tathāni avitathāni anaññathāni. Vuttañhetaṃ –
如是，初禅入定与寂灭入定，为非连续而应断断续续修习之定，随前依次修行，完成后反复观照，依止修学，因缘条件相应生起，故世尊之此等禅定境界阿毗达磨之智慧解说，皆真实不虚，无他异也。世尊亦如是而来，即如来。又言：“此处，此地”为分别功德果报、善恶本末因果之智，令众生知过去乃至未来不同世间之业得报，善恶因果果报之分别，及染污、清净分别，慧眼利锐，离染调伏，证得定解脱等。如是知诸众生无量生世，烦恼因缘缓急，断尽继续，生死圆转，知四圣谛苦集灭道之理。以上乃世尊十种莹彻无滞智慧，依相应橐法，确切深入分别，真实无他，无异无他。
‘‘Idha tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānātī’’tiādi (vibha. 809; a. ni. 10.21).
如是所说：“此处，如来由处处，亲了知各处事实。”世尊于各地，以真实实相洞明，一一了知。(阿毗达磨文殊师利及相应经说)
Evampi bhagavā tathāni āgatoti tathāgato.
如是，世尊称如来者，是谓如来。
Yathā cetesampi ñāṇānaṃ vasena, evaṃ yathāvuttānaṃ satipaṭṭhānasammappadhānādivibhāvanañāṇādianantāparimeyyabhedānaṃ anaññasādhāraṇānaṃ paññāvisesānaṃ vasena bhagavā tathāni ñāṇāni āgato adhigatoti tathāgato, evampi tathāni āgatoti tathāgato.
譬如心意为智力所摄持，世尊亦如所说之念住、正勤等修习，借无限无边、无他不同、无共同、慧妙特胜诸智之力，称如来者，谓如是证得殊胜慧解，故称如来。
Kathaṃ tathā gatoti tathāgato? Yā tā bhagavato abhijātiabhisambodhidhammavinayapaññāpanaanupādisesanibbānadhātuyo, tā tathā. Kiṃ vuttaṃ hoti? Yadatthaṃ tā lokanāthena abhipatthitā pavattitā ca, tadatthassa ekantasiddhiyā avisaṃvādanato aviparītatthavuttiyā tathā avitathā anaññathā. Tathā hi ayaṃ bhagavā bodhisattabhūto samatiṃsapāramiparipūraṇādikaṃ vuttappakāraṃ sabbabuddhattahetuṃ sampādetvā tusitapure ṭhito buddhakolāhalaṃ sutvā dasasahassacakkavāḷadevatāhi ekato sannipatitāhi upasaṅkamitvā –
何以谓之如来？所谓世尊所觉察、正觉真谛、具律戒慧、无染灭境界者，即是如来。何谓如来？即是世尊以救世之真谛为所对境，已成圆满，不折不转，义理真实不异，不移变换。正如是，彼菩提心成就之世尊，于兜率天宫成就圆满智慧等，成就一切佛道之因缘，时在兜率天听闻佛音，乃由诸千佛、帝释天众共集，一齐前来，致意问讯：
‘‘Kālo kho te mahāvīra, uppajja mātukucchiyaṃ;
「大勇士啊，时至，已降世母胎；
Sadevakaṃ tārayanto, bujjhassu amataṃ pada’’nti. (bu. vaṃ. 1.67) –
众随者随护，愿觉不死境界。」（《佛遗教经》卷一第六十七偈）
Āyācito uppannapubbanimitto pañca mahāvilokanāni viloketvā ‘‘idāni ahaṃ manussayoniyaṃ uppajjitvā abhisambujjhissāmī’’ti āsāḷhipuṇṇamāyaṃ sakyarājakule mahāmāyāya deviyā kucchiyaṃ paṭisandhiṃ gahetvā dasa māse devamanussehi mahatā parihārena parihariyamāno visākhapuṇṇamāyaṃ paccūsasamaye abhijātiṃ pāpuṇi.
未曾所求而生之前缘，五大神通悉观察，谓我今世生为人身，必得正觉。于此阿萨罗月圆之时，在释迦族王家，母亲大摩耶女神受孕，当奉拥十月，乃至佛般涅槃时，于维萨诃月圆之日，得无上正觉。
Abhijātikkhaṇe panassa paṭisandhiggahaṇakkhaṇe viya dvattiṃsa pubbanimittāni pāturahesuṃ, ayaṃ dasasahassilokadhātu saṃkampi sampakampi sampavedhi, dasasu cakkavāḷasahassesu aparimāṇo obhāso phari, tassa, taṃ siriṃ daṭṭhukāmā viya andhā cakkhūni paṭilabhiṃsu, badhirā saddaṃ suṇiṃsu, mūgā samālapiṃsu, khujjā ujugattā ahesuṃ, paṅgulā padasā gamanaṃ paṭilabhiṃsu, bandhanagatā sabbasattā andubandhanādīhi mucciṃsu, sabbanarakesu aggi nibbāyi, pettivisaye khuppipāsā vūpasami, tiracchānānaṃ bhayaṃ nāhosi, sabbasattānaṃ rogo vūpasami, sabbasattā piyaṃvadā ahesuṃ, madhurenākārena assā hasiṃsu, vāraṇā gajjiṃsu, sabbatūriyāni sakasakaninnādaṃ muñciṃsu, aghaṭṭitāni eva manussānaṃ hatthūpagādīni ābharaṇāni madhurenākārena saddaṃ muñciṃsu, sabbadisā vippasannā ahesuṃ, sattānaṃ sukhaṃ uppādayamāno mudusītalavāto vāyi, akālamegho vassi, pathavitopi udakaṃ ubbhijjitvā vissandi, pakkhino ākāsagamanaṃ vijahiṃsu, nadiyo asandamānā aṭṭhaṃsu, mahāsamudde madhuraṃ udakaṃ ahosi, upakkilesavinimutte sūriye dippamāne eva ākāsagatā sabbā jotiyo jotiṃsu, ṭhapetvā arūpāvacare deve avasesā sabbe devā sabbe ca nerayikā dissamānarūpā ahesuṃ, tarukuṭṭakavāṭaselādayo anāvaraṇabhūtā ahesuṃ, sattānaṃ cutūpapātā nāhesuṃ, sabbaṃ aniṭṭhagandhaṃ abhibhavitvā dibbagandho pavāyi, sabbe phalūpagā rukkhā phaladharā sampajjiṃsu, mahāsamuddo sabbatthakameva pañcavaṇṇehi padumehi sañchannatalo ahosi, thalajajalajādīni sabbapupphāni pupphiṃsu, rukkhānaṃ khandhesu khandhapadumāni, sākhāsu sākhāpadumāni, latāsu latāpadumāni, pupphiṃsu, mahītalasilātalāni bhinditvā uparūpari satta satta hutvā daṇḍapadumāni nāma nikkhamiṃsu, ākāse olambakapadumāni nibbattiṃsu, samantato pupphavassaṃ vassi ākāse dibbatūriyāni vajjiṃsu, sakaladasasahassilokadhātu vaṭṭetvā vissaṭṭhamālāguḷaṃ viya, uppīḷetvā pavattamālākalāpo viya, alaṅkatapaṭiyattaṃ mālāsanaṃ viya ca ekamālāmālinī vipphurantavāḷabījanī pupphadhūpagandhaparivāsitā paramasobhaggappattā ahosi, tāni ca pubbanimittāni upari adhigatānaṃ anekesaṃ visesādhigamānaṃ nimittabhūtāni eva ahesuṃ. Evaṃ anekacchariyapātubhāvā ayaṃ abhijāti yadatthaṃ tena abhipatthitā, tassā abhisambodhiyā ekantasiddhiyā tathāva ahosi avitathā anaññathā.
如同瞬间出生者，立即接触之际，二十三种前行相显现，众生顿知此十万世界界的震动与碰撞。无量的光明遍布十亿轮回界，如同贵重的光芒显现。于是，那些渴望见此荣光者，犹如盲目眼众得见光明，聋耳闻声，哑者开始言说，驼背者身形端直，跛足者能够行走，困于枷锁的众生得解脱，如同挣断眼罩与锁链。众生灭尽诸恶火，饿鬼畏乏得安静，野兽不再恐惧，众生疾病消除，人人和颜悦色，言语甜美，微笑慈祥，象牙断裂，百鸟鸣唱。未戴饰品者乃人类，所佩饰物如象牙语音般甜美，四方皆明朗，生灵皆欢愉。温润清凉之风吹拂，及时雨降临，土地水域复苏，飞禽自由飞翔，江河水流不断，广阔海洋充满甘露。诸天现形于空中，如同日光普照，光明无处不在。无形天众安住，天人及地狱众生幻化真身显现，泉水、洞穴等完全显露，生灵不生死流转之忧，无恶臭气，而充满天香。满树果实，枝叶纷纷开花，莲花盛开于陆地、水泽，树木乾枝开放莲花，藤蔓吐蕊。裂开地皮，七七相续生莲花如柱，空中莲花扶持飞扬，遍满花雨飘洒空中，天鸟唱响。遍及十万世界，如同璀璨项链，繁华绽放若花雨，装饰美满，花香四溢，光辉至极。此诸前行相乃多种殊胜表现，正是多种神变境界，故称之为出生时现相。由此而成就如来的觉悟，是绝对真实无他。
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.
如是，那些该由佛陀觉知而启示的事理与关系，皆经由世尊亲自加以恰当教导。诸弟子当知的事法，亦由佛及弟子们恰当遵守戒律，谨慎修行而行。此即世尊为觉悟而确立之正法，具绝对成就，不容他异。
Apica yassa yassa ñeyyadhammassa yo yo sabhāvo bujjhitabbo, so so hatthatale ṭhapitaāmalakaṃ viya āvajjanamattapaṭibaddhena attano ñāṇena aviparītaṃ anavasesato bhagavatā abhisambuddhoti evampi abhisambodhi tathā avitathā anaññathā.
此外，于应当知晓之法中，凡是应当洞察其本质者，如同手中握有一枚酸柠檬，虽酸苦但为准绳，凭自身知识不偏离，正是由世尊正觉之慧而通达，亦称为正觉，且不生疑惑他异。
Tathā tesaṃ tesaṃ dhammānaṃ tathā tathā desetabbappakāraṃ, tesaṃ tesañca sattānaṃ āsayānusayacariyādhimuttiṃ sammadeva oloketvā dhammataṃ avijahanteneva paññattinayaṃ vohāramattaṃ anatidhāvanteneva ca dhammataṃ vibhāventena yathāparādhaṃ yathājjhāsayaṃ yathādhammañca anusāsantena bhagavatā veneyyā vinītā ariyabhūmiṃ sampāpitāti dhammavinayapaññāpanāpissa tadatthasiddhiyā yathābhūtavuttiyā ca tathā avitathā anaññathā.
又如如此，种种法之各别应当教导之法，及众生身心习气行为之解除，皆由佛及弟子观察清晰，对法理不生执著，以适当言说忠实引导。诸弟子谨守戒律，修习正法，能转优劣，改过自新，安住正道，证得圣境，佛所宣说法理示明无误，成就如其所说，亦无他异。
Tathā yā sā bhagavatā anuppattā pathaviyādiphassavedanādirūpārūpasabhāvanimuttā lujjanapalujjanabhāvābhāvato lokasabhāvātītā tamasā visaṃsaṭṭhattā kenaci anobhāsanīyā lokasabhāvābhāvato eva gatiādibhāvarahitā appatiṭṭhā anārammaṇā amatamahānibbānadhātu khandhasaṅkhātānaṃ upādīnaṃ lesamattassāpi abhāvato ‘‘anupādisesā’’tipi vuccati. Yaṃ sandhāya vuttaṃ –
又如，世尊所示果，超越地、水、火、风诸色根之感受形态，因欲断烦恼故超越俗世之法相。超越诸世阴暗沉沦，永离黑暗徘徊，无因缘之缘起，既无停滞，亦无循环，寂静清净，无有破坏与起灭。此无人能显现之境界，世间不可窥度之所，称为“无所依止”。世尊论及此理谆谆开示——
‘‘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. Tamahaṃ, bhikkhave, neva āgatiṃ vadāmi na gatiṃ na ṭhitiṃ na cutiṃ na upapattiṃ; appatiṭṭhaṃ appavattaṃ anārammaṇamevetaṃ esevanto dukkhassā’’ti (udā. 71).
“比库们，有一境地，其无地、无水、无火、无风，无空无识，无无欲空无想，非此界非他界，无日月之有。于此，我不言来、去、住、灭、出、入，不此相续，不可得入，是苦之无立无转无依止处。”（乌达纳71经）
Sā sabbesampi upādānakkhandhānaṃ atthaṅgamo sabbasaṅkhārānaṃ samatho, sabbūpadhīnaṃ paṭinissaggo, sabbadukkhānaṃ vūpasamo, sabbālayānaṃ samugghāto, sabbavaṭṭānaṃ upacchedo, accantasantilakkhaṇāti yathāvuttasabhāvassa kadācipi avisaṃvādanato tathā avitathā anaññathā . Evametā abhijātiādikā tathā gato upagato adhigato paṭipanno pattoti tathāgato. Evaṃ bhagavā tathā gatoti tathāgato.
此处所说的诸有取蕴，皆被止息；诸行宁静；诸毒舍弃；诸苦平息；诸障碍断除；诸轮回中断，此乃究竟安静的标志。虽曾于某时境界如实非虚非异亦不变异。依此诸所知如是来者、往者、已得者、依行者，即为如来。世尊亦如是谓如来。
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 vaḷañjitabbehi 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 sīlavisuddhiādīsu visuddhīsu samathavipassanāpaṭipattiyaṃ attanā paṭividdhaguṇesu ca kiñci nānākaraṇaṃ atthi, atha kho majjhe bhinnasuvaṇṇaṃ viya aññaṃmaññaṃ nibbisesā te buddhā bhagavanto. Tasmā yathāvidhā purimakā sammāsambuddhā, ayampi bhagavā tathāvidho. Evaṃ tathāvidhoti tathāgato. Vidhattho cettha gatasaddo. Tathā hi lokiyā vidhayuttagatasadde pakāratthe vadanti.
如何说如来为如此呢？正如古昔诸正自觉者，如今世尊亦复如是。所云如何？他们具足道德、果德，一切世间及出世间德行，道定果定，无上智慧，天界与梵天行住坐卧，拥有二十四亿诸天所居之处；已证解脱，无余解脱，无碍解脱，寂静证解脱，离行证解脱，简略而言。若详述，则以无边无量区别妙用、恰当体验、全知智慧，证明世尊亦如是。诸正自觉者虽各有年寿、身量、家世、难修行为、光明长短诸差别，唯独在戒德清净及止观修行中无分别。故如古昔诸正觉者，今世尊亦如是，故称为如来。谓此种说法，用于表明事理真理。因世间人的语言变化，常依其情形表达。
Kathaṃ tathāpavattikoti tathāgato? Anaññasādhāraṇena iddhānubhāvena samannāgatattā atthapaṭisambhidādīnaṃ ukkaṃsapāramippattiyā anāvaraṇañāṇapaṭilābhena ca bhagavato kāyappavattiyādīnaṃ katthaci paṭighātābhāvato yathāruci tathā gataṃ gati gamanaṃ kāyavacīcittappavatti etassāti tathāgato. Evaṃ tathāpavattikoti tathāgato.
如何说如来以“如实过去”名呢？世尊具足特殊神通，洞达意义、分别等，得无碍明智，乃身语意三业无有障碍。随顺其意，以身语意三业，善巧自在无碍而行，是为如来“如实过去”。如来即依此故称。
Kathaṃ tathehi agatoti tathāgato? Bodhisambhārasambharaṇe tappaṭipakkhappavattisaṅkhātaṃ natthi etassa gatanti agato. So panassa agatabhāvo maccheradānapāramiādīsu aviparītaṃ ādīnavānisaṃsapaccavekkhaṇādinayappavattehi ñāṇehīti tathehi ñāṇehi agatoti tathāgato.
如何说如来为“如实未来”？因佛果所成不复退转，故为未来已至。如来虽未至未来，然以在行布施等无生烦恼之修习中，审视人间烦恼之所在，知其生灭，故谓“如实未至”。我是说世尊亦如是故曰如此。
Atha vā kilesābhisaṅkhārappavattisaṅkhātaṃ khandhappavattisaṅkhātameva vā pañcasupi gatīsu gataṃ gamanaṃ etassa natthīti agato. Saupādisesaanupādisesanibbānappattiyā svāyamassa agatabhāvo tathehi ariyamaggañāṇehīti evampi bhagavā tathehi āgatoti tathāgato.
或曰：烦恼集蕴及色蕴等五蕴皆不在未来中，故谓未来不可至。然因自证断尽染污，断净依止圣道之知识，故谓依此知识如来已未来降临。世尊亦以如此智慧在未来降临，故说如来“如实未来”。
Kathaṃ tathāgatabhāvena tathāgato? Tathāgatabhāvenāti ca tathāgatassa sabbhāvena, atthitāyāti attho. Ko panesa tathāgato, yassa atthitāya bhagavā tathāgatoti vuccatīti? Saddhammo. Saddhammo hi ariyamaggo tāva yathā yuganaddhasamathavipassanābalena anavasesakilesapakkhaṃ samūhanantena samucchedappahānavasena gantabbaṃ, tathā gato. Phaladhammo yathā attano maggānurūpaṃ paṭippassaddhippahānavasena 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.
如何说如来以“如来体性”为名？谓世尊全体归于其实义。何谓如来？谓以正法为依止者。如理法者，即圣道，诸佛以不可毁灭的定慧力量，断结烦恼之患，舍除生死轮回，达至断灭涅槃，谓之如来。以道力行，得果力证，到涅槃安住，此即如来。又依佛所说经文及法义，以适当方式示现现前弟子，令觉悟、获得，无疑无误。故此正法即为如来。诸佛皆是如此，萨咖天帝亦称：“礼敬如来，至诚顶礼，愿安乐无碍。”此即世尊“如来”之义。
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 saccapaṭiccasamuppādādinayo desito, tathā ca buddhattā tathā gadanato ca tathāgato. Tenāha sakko devarājā – ‘‘tathāgataṃ devamanussapūjitaṃ, saṅghaṃ namassāma suvatthi hotū’’ti (khu. pā. 6.18; su. ni. 241), svāssa sāvakabhūto atthīti bhagavā tathāgato. Evaṃ tathāgatabhāvena tathāgato.
正如法存在一般，圣僧团亦复如是，依照自利利他的目的，修行清净的先行定慧双运的道路，行进其道，应当依循各自的修行法门，乃至得至彼境，这就是所谓如来。又如世尊所宣说缘起等法谛，并且由佛陀觉悟而显现的如实真理，如来乃由此显现。由此，萨咖天帝曾说：『如来受天地人敬仰，僧团顶礼愿得吉祥』。作为祂的弟子，此言即为世尊如来之义。如此，世尊以如来的身份乃为如来。
Idampi 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.
此处仅为开启如来所具如来身分之门径，然所有事相中应当如如来般描述如来之如来身分。现此如来足迹极为广大、广博、广大范畴，正如他的正念正行一样，即三藏而摄佛陀言教，恰当于理义。既具正当义理，不能谓其为外道法师、谤法者。
Tatthetaṃ vuccati –
如经文所说：
‘‘Yatheva loke purimā mahesino,
『正如世间往昔的高僧、
Sabbaññubhāvaṃ munayo idhāgatā;
通达一切的圣者皆已到达此地，
Tathā ayaṃ sakyamunīpi āgato,
如是此释迦圣人亦随之到来，』
Tathāgato vuccati tena cakkhumā.
称为如来者，谓此为慧眼具足者。
‘‘Pahāya kāmādimale asesato,
「舍弃如欲等污染之根本，未曾余缺，
Samādhiñāṇehi yathā gatā jinā;
借由定慧之力如诸胜利者所达成；
Purātanā sakyamunī jutindharo,
古时释迦族圣者清净明朗，
Tathā gato tena tathāgato mato.
因是故称彼为如来，于是如来也称彼。」
‘‘Tathañca dhātāyatanādilakkhaṇaṃ,
「此外，对于界、处等诸标志无有碍者，
Sabhāvasāmaññavibhāgabhedato;
由于本性的共性与差别的不同区分；
Sayambhuñāṇena jinoyamāgato,
凭借自现的智慧而降服诸有者，
Tathāgato vuccati sakyapuṅgavo.
被称为如来，释迦族的尊贵者。
‘‘Tathāni saccāni samantacakkhunā,
『真理如是，遍照无所不见，
Tathā idappaccayatā ca sabbaso;
因缘真实现于当下，毫无遗漏；
Anaññaneyyā nayato vibhāvitā,
由无二差别的导引完全显明，』
Tathā gato tena jino tathāgato.
如来就是彼胜者，如来确实如此。
‘‘Anekabhedāsupi lokadhātusu,
“在许多不同世界的诸天之中，
Jinassa rūpāyatanādigocare;
胜者的色界、识界等诸处所在；
Vicittabhede tathameva dassanaṃ,
以不同分别，仍现一法之见；
Tathāgato tena samantalocano.
如来以彼全面观察智慧观照。
‘‘Yato ca dhammaṃ tathameva bhāsati,
“因从何处，将法如实而说，
Karoti vācāyanurūpamattano;
行事适合于其言语，
Guṇehi lokaṃ abhibhuyyirīyati,
以其品德征服世间，
Tathāgato tenapi lokanāyako.
如来亦以此为世间导师。
‘‘Tathā pariññāya tathāya sabbaso,
『如是了知，如是全部，
Avedi lokaṃ pabhavaṃ atikkami;
洞察世间，超越根本，
Gato ca paccakkhakiriyāya nibbutiṃ,
已往者往入了知、涅槃的境界，』
Ariyamaggañca gato tathāgato.
如来已进入圣道。
‘‘Tathā paṭiññāya tathāya sabbaso,
承此，如来悉心了知，
Hitāya lokassa yatoyamāgato;
目的在于利益世间，
Tathāya nātho karuṇāya sabbadā,
为此常以慈悲为护念主，
Gato ca tenāpi jino tathāgato.
亦因此而入圣道，世尊为胜。
‘‘Tathāni ñāṇāni yatoyamāgato,
于此，彼已入之智慧，
Yathāsabhāvaṃ visayāvabodhato;
如实以各种境界的认识，
Tathābhijātippabhutī tathāgato,
如来亦具足此种认识及诣达，
Tadatthasampādanato tathāgato.
如来因此成就了该义，
‘‘Yathāvidhā te purimā mahesino,
『正如你们先辈圣者，
Tathāvidhoyampi tathā yathāruci;
正如他们且依随顺心欢喜，
Pavattavācā tanucittabhāvato,
言语所行及心意之本质，'}
Tathāgato vuccati aggapuggalo.
如来者，被称为第一人。
‘‘Sambodhisambhāravipakkhato pure,
『于成就正觉相的前后，』
Gataṃ na saṃsāragatampi tassa vā;
『无论往昔还是轮回之中，』
Na catthi nāthassa bhavantadassino,
『皆无他的过去观察者，』
Tathehi tasmā agato tathāgato.
『因此称为如来的来者。』
‘‘Tathāgato dhammavaro mahesinā,
『如来者乃广大尊贵的法王，』
Yathā pahātabbamalaṃ pahīyati;
譬如已去的污垢被除去，
Tathāgato ariyagaṇo vināyako,
如来圣者、尊贵的僧众的引领者，
Tathāgato tena samaṅgibhāvato’’ti.
如来正因其同体性者如是。
Arahantaṃ sammāsambuddhanti ettha arahāti padassa attho heṭṭhā vuttoyeva. Sammā sāmañca sabbadhammānaṃ buddhattā sammāsambuddhaṃ. Yaṃkiñci ñeyyaṃ nāma, tassa sabbassapi sabbākārato aviparītato sayameva abhisambuddhattāti vuttaṃ hoti. Imināssa paropadesarahitassa sabbākārena sabbadhammāvabodhanasamatthassa ākaṅkhāpaṭibaddhavuttino anāvaraṇañāṇasaṅkhātassa sabbaññutaññāṇassa adhigamo dassito.
“阿拉汉”与“正自觉者”在此处所称“阿拉汉”，其意义是下文已言。正自觉者是具足诸法之佛陀果位者、正自觉者。所谓应当了知之处者，乃是此种全然清净、不逆转、恒自觉知的觉性，谓已圆满自觉了知者。此者为无他指示、全盘圆融、具足觉知之理所望成就者，能了达无有障碍之智慧，名为“一切尽知智慧”的获得，如已彰显。
Nanu ca sabbaññutaññāṇato aññaṃ anāvaraṇaṃ, aññathā cha asādhāraṇāni ñāṇāni buddhañāṇānīti vacanaṃ virujjheyyāti? Na virujjhati, visayappavattibhedavasena aññehi asādhāraṇabhāvadassanatthaṃ ekasseva ñāṇassa dvidhā vuttattā. Ekameva hi taṃ ñāṇaṃ anavasesasaṅkhatāsaṅkhatasammutidhammavisayatāya sabbaññutaññāṇaṃ, tattha ca āvaraṇābhāvato nissaṅgacāramupādāya anāvaraṇañāṇanti vuttaṃ. Yathāha paṭisambhidāyaṃ –
然则，正以一切尽知之智慧，不可另有所障碍、或他不同常之智慧，岂非可废弃此说乎？不可废也。因其在客境推进与不同展现上，为彰显他异（非常）的殊胜，故由某一智慧以二种方式言说。其一即是不含余、非杂之破除诸限碍之智慧性质，谓是“一切尽知智慧”，而其中无碍、无着、无依，故名为无碍智慧。譬如《正分》中言：“诸法悉知，无余无不知者，是名一切尽知智慧。其间无障碍者，是名无碍智慧。”
‘‘Sabbaṃ saṅkhatāsaṅkhataṃ anavasesaṃ jānātīti sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti anāvaraṇañāṇa’’ntiādi (paṭi. ma. 1.119).
如是文所示，谓“诸法悉知无余无不知者，是名一切尽知智慧。其间无障碍者，是名无碍智慧。”等。
Tasmā natthi nesaṃ atthato bhedo, ekantenevetaṃ evamicchitabbaṃ. Aññathā sabbaññutānāvaraṇañāṇānaṃ sādhāraṇatā asabbadhammārammaṇatā ca āpajjeyya. Na hi bhagavato ñāṇassa aṇumattampi āvaraṇaṃ atthi, anāvaraṇañāṇassa ca asabbadhammārammaṇabhāve yattha taṃ na pavattati tatthāvaraṇasabbhāvato anāvaraṇabhāvoyeva na siyā. Atha vā pana hotu aññameva anāvaraṇaṃ sabbaññutaññāṇato, idha pana sabbattha appaṭihatavuttitāya anāvaraṇañāṇanti sabbaññutaññāṇameva adhippetaṃ, tassevādhigamena bhagavā sabbaññū sabbavidū sammāsambuddhoti vuccati, na sakiṃyeva sabbadhammāvabodhato. Tathā ca vuttaṃ paṭisambhidāyaṃ –
因此，实质上并无它别，必须完全如此而不应偏差，否则一切全知无碍的智慧与普遍相应的法性则无法生起。诚然，世尊的智慧不曾有丝毫遮蔽；遮蔽智慧的性质与无遮蔽智慧所成的无碍法相之处，若无遮蔽则遮蔽自无法起。若是恰好有其他的无碍智慧，即在此处所谓的遮蔽智慧，因其不具普遍遍在性，故此所谓无碍智慧仍以全知智慧为主，依此成就，世尊才称为全知、广大智慧正自觉者，无所谓能就一法而遍知一切法。论中亦如所说，
‘‘Vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutaññāṇassa paṭilābhā sacchikā paññatti yadidaṃ buddho’’ti.
“此为佛陀圣人于觉悟根本所终见的解脱，无碍智慧的真证明，佛即是此理。”
Sabbadhammāvabodhanasamatthañāṇasamadhigamena hi bhagavato santāne anavasesadhamme paṭivijjhituṃ samatthatā ahosīti.
由于具足启悟一切法、智慧与定之等功德，世尊的法界得以无障碍洞察透彻。
Etthāha – kiṃ panidaṃ ñāṇaṃ pavattamānaṃ sakiṃyeva sabbasmiṃ visaye pavattati, udāhu kamenāti? Kiñcettha – yadi tāva sakiṃyeva sabbasmiṃ visaye pavattati, atītānāgatappaccupannaajjhattabahiddhādibhedabhinnānaṃ saṅkhatadhammānaṃ asaṅkhatasammutidhammānañca ekajjhaṃ upaṭṭhāne dūrato cittapaṭaṃ pekkhantassa viya visayavibhāgenāvabodho na siyā, tathā ca sati ‘‘sabbe dhammā anattā’’ti vipassantānaṃ anattākārena viya sabbadhammā anirūpitarūpena bhagavato ñāṇassa visayā hontīti āpajjati. Yepi ‘‘sabbañeyyadhammānaṃ ṭhitalakkhaṇavisayaṃ vikapparahitaṃ sabbakālaṃ buddhānaṃ ñāṇaṃ pavattati, tena te sabbavidūti vuccanti. Evañca katvā –
此云——“何者此智慧？乃于实相诸境恰如其分地现行，譬如欲乐界。又说，若此智慧仅恰如其分于一个境界现起，彼时彼处，便无法通达过去、未来、现在、内外诸差别，即诸假合诸法及非假合诸法之一一分别，如远观心场境界分割般，亦无智慧瞭解‘诸法皆无我’之义，故愚人无法究竟体认世尊智慧之境界。可见佛智慧涵摄恒常不变、根本法相之境域，故称为一切法之智慧。如此乃谓：
‘‘Caraṃ samāhito nāgo, tiṭṭhantopi samāhito’’ti. –
“处于水中专注之龙，即便站立仍专注不动。”
‘‘Idampi vacanaṃ suvuttaṃ hotī’’ti vadanti, tesampi vuttadosānātivatti, ṭhitalakkhaṇārammaṇatāya ca atītānāgatasammutidhammānaṃ tadabhāvato, ekadesavisayameva bhagavato ñāṇaṃ siyā. Tasmā sakiṃyeva ñāṇaṃ pavattatīti na yujjati.
又说：“此语实为正述。”众谓此语虽有偏差，却明显显示恒常法相之境，诸过去未来非假合法缺失，唯有单一范围下世尊智慧起行，因此不可说智慧仅于一境现起。
Atha kamena sabbasmiṃ visaye ñāṇaṃ pavattatīti? Evampi na yujjati. Na hi jātibhūmisabhāvādivasena disādesakālādivasena ca anekabhedabhinne ñeyye kamena gayhamāne tassa anavasesapaṭivedho sambhavati apariyantabhāvato ñeyyassa. Ye pana ‘‘atthassa avisaṃvādanato ñeyyassa ekadesaṃ paccakkhaṃ katvā sesepi evanti adhimuccitvā vavatthāpanena sabbaññū bhagavā, tañca ñāṇaṃ na anumānikaṃ saṃsayābhāvato. Saṃsayānubaddhañhi loke anumānañāṇa’’nti vadanti, tesampi na yuttaṃ. Sabbassa hi apaccakkhabhāve atthassa avisaṃvādanena ñeyyassa ekadesaṃ paccakkhaṃ katvā sesepi evanti adhimuccitvā vavatthāpanassa asambhavato. Yañhi taṃ sesaṃ, taṃ apaccakkhanti. Atha tampi paccakkhaṃ, tassa sesabhāvo pana na siyāti sabbametaṃ akāraṇaṃ. Kasmā? Avisayavicārabhāvato. Vuttañhetaṃ bhagavatā –
那么，是否可以说因欲而在所有境界中起观念呢？这样的说法是不成立的。因为诸法的生起之地，并非仅凭地、方位、时间等种种分别而能分别知见，也不能由此对境界依通因缘而产生的境界感得究竟了知。至于那些说“由于未与此境相应，于境界之处分别了一处，余者亦同止于此，经过详尽说明者，为广大知识之世尊，此智慧非凭推量，亦无疑惑。世间的智慧确由推量而生”等等说法，此亦不妥。因对于诸法若无分别分别，就没有境界未被认识而只分别一处的可能性；若有余处，那是非分别的余处。而那余处若被分别，则不复为余处，此一切皆无故而起。何以故？因境界无分别之性质。世尊对此亦说——
‘‘Buddhavisayo, bhikkhave, acinteyyo, na cintetabbo; yo cinteyya, ummādassa vighātassa bhāgī assā’’ti (a. ni. 4.77).
「诸比库，当知佛境不可思议，不可思惟；若思惟者，将是狂乱与障碍之因。」（阿含经尼含部4.77）
Idaṃ panettha sanniṭṭhānaṃ – yaṃkiñci bhagavatā ñātuṃ icchitaṃ sakalamekadeso vā, tattha appaṭihatavuttitāya paccakkhato ñāṇaṃ pavattati, niccasamādhānañca vikkhepābhāvato, ñātuṃ icchitassa sakalassa avisayabhāvato tassa ākaṅkhāpaṭibaddhavuttitā na siyā, ekanteneva sā icchitabbā ‘‘sabbe dhammā buddhassa bhagavato āvajjanapaṭibaddhā, ākaṅkhāpaṭibaddhā, manasikārapaṭibaddhā, cittuppādapaṭibaddhā’’ti (mahāni. 69; cūḷani. mogharājamāṇavapucchāniddesa 85) vacanato. Atītānāgatavisayampi bhagavato ñāṇaṃ anumānāgamanatakkaggahaṇavirahitattā paccakkhameva.
此处主体即为——无论世尊欲令认识何法，如是一切一切处，皆以无被恶评之分别，分别知见起，且因无波动而恒常安立。欲认识者因无领域性质，无有障碍之愿故，不生胜解，唯当执持「诸法皆为佛世尊所召唤，具愿、专心、注意、心所成」之观念（见《大念处经》69；《小念处经》摩诃拉岑摩纳问答经85）。且过去未来诸法亦同，世尊智慧不依推测而惟凭分别透彻。
Nanu ca etasmimpi pakkhe yadā sakalaṃ ñātuṃ icchitaṃ, tadā sakimeva sakalavisayatāya anirūpitarūpena bhagavato ñāṇaṃ pavatteyyāti vuttadosānātivattiyevāti? Na, tassa visodhitattā. Visodhito hi so buddhavisayo acinteyyoti. Aññathā pacurajanañāṇasamavuttitāya buddhānaṃ bhagavantānaṃ ñāṇassa acinteyyatā na siyā, tasmā sakaladhammārammaṇampi taṃ ekadhammārammaṇaṃ viya suvavatthāpiteyeva te dhamme katvā pavattatīti idamettha acinteyyaṃ. Yāvatakaṃ ñeyyaṃ, tāvatakaṃ ñāṇaṃ, yāvatakaṃ ñāṇaṃ, tāvatakaṃ ñeyyaṃ, ñeyyapariyantikaṃ ñāṇaṃ, ñāṇapariyantikaṃ ñeyyanti evamekajjhaṃ visuṃ visuṃ sakiṃ kamena ca icchānurūpaṃ sammā sāmañca sabbadhammānaṃ buddhattā sammāsambuddho bhagavā. Taṃ sammāsambuddhaṃ.
况且此中，若当时欲识一切，亦不能谓世尊智慧必会于一切境界同时显现，或对此有误，或此有过，说法皆非真实。实则世尊智慧已彻净，而佛境不可思议，故而非不同。若非如此，则因得不同知识者而非佛智慧不可思议。故世尊于一法境作详尽清楚正确定义，因彼如此，世尊智慧可依止一法说而显现而起。谓至多识无数境界，至多境界无限众多，境界终极处为诸法，智慧终极处为境界，佛陀明了二者相应，故成就正觉世尊。世尊即是正觉者。
Dve vitakkāti dve sammā vitakkā. Tattha vitakkenti etena, sayaṃ vā vitakketi, vitakkanamattameva vāti vitakko. Svāyaṃ ārammaṇābhiniropanalakkhaṇo, āhananapariyāhananaraso, ārammaṇe cittassa ānayanapaccupaṭṭhāno. Visayabhedena pana taṃ dvidhā katvā vuttaṃ ‘‘dve vitakkā’’ti. Samudācarantīti samaṃ sammā ca uddhamuddhaṃ mariyādāya caranti. Mariyādattho hi ayamākāro, tena ca yogena ‘‘tathāgataṃ arahantaṃ sammāsambuddha’’nti idaṃ sāmiatthe upayogavacanaṃ. Idaṃ vuttaṃ hoti – tathāgatassa arahato sammāsambuddhassa attano visaye samaṃ sammā ca aññamaññaṃ mariyādaṃ anatikkamantā uddhamuddhaṃ bahulaṃ abhiṇhaṃ caranti pavattantīti.
所谓二念，即二正念。彼念者，彼念自念，意谓念之本体，意念之微细现相。自念是自心引发、附着入境、贯彻观察的力量。因境界分异，念分为二，故曰「二念」。所谓行也即彼念如行进，平等、正确、举止得体，和敬行住。此和敬即是相形，故此称之。依此力量而称「如来」「阿拉汉」「正自觉者」，为世尊尊称用言。此即是曰——如来阿拉汉正自觉者在其本所缘境界，平等正念，彼此和敬、不逾越，凭此广行广演现。
Ko pana nesaṃ visayo, kā vā mariyādā, kathañca taṃ anatikkamitvā te uddhamuddhaṃ bahulaṃ abhiṇhaṃ niccaṃ pavattantīti? Vuccate – khemavitakko, pavivekavitakkoti ime dve vitakkāyeva. Tesu khemavitakko tāva bhagavato visesena karuṇāsampayutto, mettāmuditāsampayuttopi labbhateva, tasmā so mahākaruṇāsamāpattiyā mettādisamāpattiyā ca pubbaṅgamo sampayutto ca veditabbo. Pavivekavitakko pana phalasamāpattiyā pubbaṅgamo sampayutto ca, dibbavihārādivasenāpi labbhateva. Iti nesaṃ vitakko visayo, tasmā ekasmiṃ santāne bahulaṃ pavattamānānampi kālena kālaṃ savisayasmiṃyeva caraṇato natthi mariyādā, na saṅkarena vutti.
那么彼二念境界何在？和敬为何？如何不超越，仍广泛现行？此言即是「安稳念」和「寂静念」二念。盖此二念者，安稳念乃随佛慈悲，同得慈欣和合，是佛慈悲行之先导；寂静念乃随果德所得功德，圣天幻境等庄严表现。此二念境界，乃知彼念境中世尊智慧，无时不处于斯境，彼处因境界不同而无或相干扰之理。
Tattha khemavitakko bhagavato karuṇokkamanādinā vibhāvetabbo, pavivekavitakko samāpattīhi. Tatrāyaṃ vibhāvanā – ‘‘ayaṃ loko santāpajāto dukkhapareto’’tiādinā rāgaggiādīhi lokasannivāsassa ādittatādiākāradassanehi mahākaruṇāsamāpattiyā pubbabhāge , samāpattiyampi paṭhamajjhānavasena vattabbo. Vuttañhetaṃ (paṭi. ma. 1.117-118) –
其中，应当通过世尊悲悯向善的心念分辨安乐念，借由离群寂静的念观察而得。这个分辨即是依靠以下思维——「此世界已生烦恼，受苦众多」等，以贪嗔痴等引发世间存在的焚烧形象为前缘，借由宏大悲悯的专注入定为主体。所成入定，亦应作为第一禅作为说明。对此有经文明说（相应部教典1.117-118）——
‘‘Bahūhi ākārehi passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati, āditto lokasannivāsoti passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati. Uyyutto, payāto, kummaggapaṭipanno, upanīyati loko addhuvo, atāṇo loko anabhissaro, assako loko, sabbaṃ pahāya gamanīyaṃ, ūno loko atitto taṇhādāso.
「于众多形象中，乃至诸多诸佛、世尊及圣者生起大悲共融之心，犹如燃烧世间的火焰一般，诸佛、世尊及圣者于众多形象中生起大悲。世间被焚烧、焚起、行走邪路、被牵引往不善，陷入无秽之堕落；世间无力承受，理应舍弃万物而去除其缘，由衷谴责世间的痛苦为不可越过者了。
‘‘Atāyano lokasannivāso, aleṇo, asaraṇo, asaraṇībhūto, uddhato loko avūpasanto, sasallo lokasannivāso viddho puthusallehi, avijjandhakārāvaraṇo kilesapañjaraparikkhitto, avijjāgato lokasannivāso aṇḍabhūto pariyonaddho tantākulakajāto kulāguṇṭhikajāto muñjapabbajabhūto apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattatīti passantānaṃ, avijjāvisadosasaṃlitto kilesakalalībhūto, rāgadosamohajaṭājaṭito.
这是由于无依无靠的世间居住状态，世间如同被污染、无人庇护、被遗弃之所，世间起伏不定、未得平安；世间如刀剑砍刺般痛苦，被多种烦恼纠缠缠绕，陷入无明之网，被迷惑掩盖、犹如被锁链紧缚，完全沉于无明的世间，如一颗蛋壳所包覆；且陷于家族及家庭瓜葛之中，被世间的愚昧像缠绕的草绳束缚，流离失所，不见超越此恶趣痛苦轮回之路的出离。由此可见，世人于无明及烦恼所并染的包围中，因贪嗔痴生起愚痴困惑。
‘‘Taṇhāsaṅghāṭapaṭimukko, taṇhājālena otthaṭo, taṇhāsotena vuyhati, taṇhāsaṃyojanena saṃyutto, taṇhānusayena anusaṭo, taṇhāsantāpena santappati, taṇhāpariḷāhena pariḍayhati.
「贪欲像火焰凝聚的团块，离不开贪欲的网状束缚，贪欲之声环绕不息，贪欲之缰绳紧紧缠绕，因贪欲的影响常被追随，且被贪欲迫害伤害，因贪欲渴求而苦恼。
‘‘Diṭṭhisaṅghāṭapaṭimukko, diṭṭhijālena otthaṭo, diṭṭhisotena vuyhati, diṭṭhisaṃyojanena saṃyutto, diṭṭhānusayena anusaṭo, diṭṭhisantāpena santappati, diṭṭhipariḷāhena pariḍayhati.
「见思困惑如火焰的凝聚物，陷于错误见解形成的网中，受见思之声影响，缠绕于错误见的缰绳，被错误见所追随，因见思受到折磨，并为错误见的渴求苦恼。
‘‘Jātiyā anugato, jarāya anusaṭo, byādhinā abhibhūto, maraṇena abbhāhato, dukkhe patiṭṭhito.
「生死轮回所追随，老病所折磨，疾病所压迫，死亡所恐惧，痛苦中稳定立足。」
‘‘Taṇhāya oḍḍito, jarāpākāraparikkhitto, maccupāsaparikkhitto, mahābandhanabaddho, lokasannivāso, rāgabandhanena, dosamohabandhanena, mānadiṭṭhikilesaduccaritabandhanena baddho, mahāsambādhapaṭipanno, mahāpalibodhena palibuddho, mahāpapāte patito, mahākantārapaṭipanno, mahāsaṃsārapaṭipanno, mahāvidugge samparivattati, mahāpalipe palipanno.
『由渴爱所诱，身处老死苦的袭扰，受死亡逼迫的缠绕，被大束缚锁住，居于世间，因贪欲的缠绑、嗔恨和痴迷的缠绕，以及自尊见的邪恶行径束缚，被大烦恼所缠身；其心因大迷乱而迷惑，因极重恶行而沦落，步入深重困厄，陷于大轮回之苦，沉浸于大动物界之中，沉陷于大污垢之中。』
‘‘Abbhāhato lokasannivāso, āditto lokasannivāso rāgagginā, dosagginā, mohagginā jātiyā…pe… upāyāsehi, unnītako lokasannivāso haññati niccamatāṇo pattadaṇḍo takkaro, vajjabandhanabaddho āghātanapaccupaṭṭhito, anātho lokasannivāso paramakāruññataṃ patto, dukkhābhitunno cirarattapīḷito, niccagadhito niccapipāsito.
『世间居士陷于黑暗，世间居士陷于燃烧的烈火之中——贪欲火、嗔恨火、痴迷火；生死之火，及以种种手段操纵，世间居士被暴力毁灭，遇害之痛；被锁链所束缚，受击打伤害，成为无依的世间居士，陷于至大慈悲；被苦痛缠绕，长期受苦，常为忧伤和干渴所困。』
‘‘Andho, acakkhuko, hatanetto, apariṇāyako, vipathapakkhando, añjasāparaddho, mahoghapakkhando.
『盲者，无眼者，毁弃鼻者，不成熟者，堕入歧途者，习恶者，严重陷于恶道者。』
‘‘Dvīhi diṭṭhigatehi pariyuṭṭhito, tīhi duccaritehi vippaṭipanno, catūhi yogehi yojito, catūhi ganthehi ganthito, catūhi upādānehi upādīyati, pañcagatisamāruḷho, pañcahi kāmaguṇehi rajjati, pañcahi nīvaraṇehi otthaṭo, chahi vivādamūlehi vivadati, chahi taṇhākāyehi rajjati, chahi diṭṭhigatehi pariyuṭṭhito, sattahi anusayehi anusaṭo, sattahi saṃyojanehi saṃyutto, sattahi mānehi unnato, aṭṭhahi lokadhammehi samparivattati, aṭṭhahi micchattehi niyato, aṭṭhahi purisadosehi dussati, navahi āghātavatthūhi āghātito, navahi mānehi unnato, navahi taṇhāmūlakehi dhammehi rajjati, dasahi kilesavatthūhi kilissati, dasahi āghātavatthūhi āghātito, dasahi akusalakammapathehi samannāgato, dasahi saṃyojanehi saṃyutto, dasahi micchattehi niyato, dasavatthukāya diṭṭhiyā samannāgato, dasavatthukāya antaggāhikāya diṭṭhiyā samannāgato, aṭṭhasatataṇhāpapañcehi papañcito, dvāsaṭṭhiyā diṭṭhigatehi pariyuṭṭhito lokasannivāsoti sampassantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati.
『被两种邪见所放逐，遵行三种恶行，依附于四种束缚与结缚，受四种执着缠绕；陷入五种行止堕落，沉溺于五种欲望，拘泥于五种障碍；在六种争执根源处生纷争；身染六种渴爱，陷溺六种邪见；七种烦恼缠绕，具足七种结缚，增长七种傲慢，周转于八种尘世法中，拘执于八种邪行，受辱于八种恶徒，七种毒害具足，七种傲慢增长，七种以渴爱为根的法中沉浸，十种烦秽基础被玷污，十种毒害具足，十种不善业道累积，十种结缚缠绕，被十种邪见所支配，被十种内引邪见所驱使；五百八十五种渴爱恶习所玷污，被六十二种邪见所遗弃；这就是世间居士的状况，观此诸佛世尊，生大悲心。』
‘‘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 pare ca parinibbāpetunti passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamatī’’ti (paṭi. ma. 1.117-118).
『我已超越，世人却未超越。我已得解脱，世人尚无解脱。我已降伏，世人尚未降伏。我已安住，世人尚未安住。我已得无烦恼，世人尚未得无烦恼。我已圆满涅槃，世人尚未圆满涅槃。我舍弃烦恼，希望世人也能超越，得脱解脱，降伏心境，安住于安乐，令无烦恼者真正无烦恼，令圆满涅槃者究竟证得涅槃。诸佛世尊对此生起大悲心乃如是说。』（巴提玛注疏1.117-118）
Imināva nayena bhagavato sattesu mettāokkamanañca vibhāvetabbaṃ. Karuṇāvisayassa hi dukkhassa paṭipakkhabhūtaṃ sukhaṃ sattesu upasaṃharantī mettāpi pavattatīti idha abyāpādaavihiṃsāvitakkā khemavitakko. Pavivekavitakko pana nekkhammavitakkoyeva, tassa dibbavihāraariyavihāresu pubbabhāgassa paṭhamajjhānassa paccavekkhaṇāya ca vasena pavatti veditabbā. Tattha ye te bhagavato devasikaṃ vaḷañjanakavasena catuvīsatikoṭisatasahassasaṅkhā samāpattivihārā, yesaṃ purecaraṇabhāvena pavattaṃ samādhicariyānugataṃ ñāṇacariyānugataṃ ñāṇaṃ catuvīsatikoṭisatasahassasamāpattisañcārimahāvajirañāṇanti vuccati, tesaṃ vasena bhagavato pavivekavitakkassa bahulaṃ pavatti veditabbā. Ayañca attho mahāsaccakasuttenapi veditabbo. Vuttañhi tattha bhagavatā –
应以此义分辨世尊对众生生起慈心（mettā-okkamana）。因慈心所缘境向受苦相反，令众生增起安乐，慈心因而开展；在此处为无嗔恚、无伤害之善心、如法之慈心，具智慧意照；不同于出离意照，但前行于梵天游乐圣境、初禅观察中，为世尊弘扬之过程；据此，现今诸佛拥有的大量已修定慧，经历无数亿劫，如法修持禅定之妙智并积累无量涅槃智慧。以此为据，应知世尊的无憎恨出离意照广泛运转。此义亦在《大实相经》可得分明阐扬。佛言讲此于经中已广而深妙揭示，必当依教奉行。
‘‘So kho ahaṃ, aggivessana, tasmiṃyeva purimasmiṃ samādhinimitte ajjhattameva cittaṃ saṇṭhapemi, sannisādemi, yena sudaṃ niccakappaṃ viharāmī’’ti (ma. ni. 1.387).
世尊谓：『于是我，阿毗吉萨那者，于彼先前修禅因境界中，内心专注而坚定，依止彼境，谨慎住持，致使正念常住。』
Idañhi bhagavā ‘‘samaṇo gotamo abhirūpo pāsādiko suphusitaṃ dantāvaraṇaṃ, jivhā tanukā, madhuraṃ vacanaṃ, tena parisaṃ rañjento maññe vicarati, citte panassa ekaggatā natthi, yo evaṃ saññattibahulo caratī’’ti saccakena nigaṇṭhaputtena vitakkite avassaṃ sahoḍhaṃ coraṃ gaṇhanto viya ‘‘na aggivessana tathāgato parisaṃ rañjento saññattibahulo vicarati, cakkavāḷapariyantāyapi parisāya dhammaṃ deseti, asallīno anupalitto ekattaṃ ekavihārisuññatāphalasamāpattiphalaṃ anuyutto’’ti dassetuṃ āhari.
此处世尊说：『沙门果德玛具美貌庄严，仪表端正，能制舌，语言柔和，故此令人欢喜，我自思量，其意必游移，心无专注，行止多有散乱。』然而真理执著者尼迦陀·菩提迦通晓后为证明世尊非如是，便如提携盗贼，持有证据，辩称：『阿毗吉萨那非如彼。世尊广度诸众，周旋于天界人间，教化法义，无骄慢无厌离，独一心专一处，证成空无所有果，随顺成立。』
Bhagavā hi yasmiṃ khaṇe parisā sādhukāraṃ deti, dhammaṃ vā paccavekkhati, tasmiṃ khaṇe pubbabhāgena kālaṃ paricchinditvā phalasamāpattiṃ assāsavāre passāsavāre samāpajjati, sādhukārasaddanigghose avicchinneyeva dhammapaccavekkhaṇāya ca pariyosāne samāpattito vuṭṭhāya ṭhitaṭṭhānato paṭṭhāya dhammaṃ deseti. Buddhānañhi bhavaṅgaparivāso lahuko, assāsavāre passāsavāre samāpattiyo samāpajjanti. Evaṃ yathāvuttasamāpattīnaṃ sapubbabhāgānaṃ vasena bhagavato khemavitakkassa pavivekavitakkassa ca bahulappavatti veditabbā.
世尊每与众因缘善行，或检视所说佛法，彼时即根据前因时机成熟，断除烦恼而获殊胜果位。且善行之声，一直传续，不间断地对法慧加以回顾，至终结时刻，起身离座，布施法化。佛之心境转变迅速，一经断除烦恼，便即达成。依此应知世尊先前各因缘，及其所起善念与解脱之念，皆为其安全清净之念故。
Tattha yassa byāpādavihiṃsāvitakkādisaṃkilesappahānassa abyāpādavitakkassa avihiṃsāvitakkassa ca ānubhāvena kutocipi bhayābhāvato taṃsamaṅgī khemappatto ca viharati, tato ca sabbassapi sabbadāpi khemameva hoti abhayameva. Tasmā duvidhopi ubhayesaṃ khemaṅkaroti khemavitakko. Yassa pana kāmavitakkādisaṃkilesapahānassa nekkhammavitakkassa ānubhāvena kāyaviveko, cittaviveko, upadhivivekoti tividho; tadaṅgaviveko, vikkhambhanaviveko, samucchedaviveko, paṭippassaddhiviveko, nissaraṇavivekoti pañcavidho ca viveko pāripūriṃ gacchati. So yathārahaṃ ārammaṇato sampayogato ca pavivekasahagato vitakkoti pavivekavitakko. Ete ca dve vitakkā evaṃ vibhattavisayāpi samānā ādikammikānaṃ aññamaññūpakārāya sambhavanti. Yathā hi khemavitakkassa pavivekavitakko anuppannassa uppādāya uppannassa bhiyyobhāvāya vepullāya hoti, evaṃ pavivekavitakkassapi khemavitakko. Na hi vūpakaṭṭhakāyacittānamantarena mettāvihārādayo sambhavanti byāpādādippahānena ca vinā cittavivekādīnaṃ asambhavoyevāti aññamaññassa bahūpakārā ete dhammā daṭṭhabbā. Bhagavato pana sabbaso pahīnasaṃkilesassa lokahitatthāya evaṃ khemavitakko ca pavivekavitakko ca assāsavāramattepi hitasukhamāvahantiyevāti. Khemo ca vitakko paviveko ca vitakkoti sambandhitabbaṃ.
其中无怨无害之念，及无害无怨之念随其感相，从何处生无惧怖，因无愁虑故具完全安全，时刻安全安乐故。由此二法为二者所安：即安全念也。反之，抛断欲念等馀秽垢而获出离，依身分明，心分明，支分明，合为五种明分：断怀忧分、解脱分、灭尽分、安静分、出离分，皆得满足。此即依缘相合，与解脱相连之念谓净念。此二念分别为起初之念，互相为助，共同促成。譬如安全念，因无惧升盛而广大，净念亦同。若非放弃烦恼境界，经不起心明之助，亦不可能行慈悲等于心之修。此诸法相辅相成，可见于人。世尊于彻底断灭烦恼，以利益大众为目的，安全念与净念即便止于烦恼断灭，亦带来安乐。故安全念与净念须相联系论。
Evaṃ uddiṭṭhe dve vitakke niddisituṃ ‘‘abyāpajjhārāmo’’tiādimāha. Tattha abyāpajjhanaṃ kassaci adukkhanaṃ abyāpajjho, so āramitabbato ārāmo etassāti abyāpajjhārāmo. Abyāpajjhe rato sevanavasena niratoti abyāpajjharato. Esevāti eso eva. Iriyāyāti kiriyāya, kāyavacīpayogenāti attho. Na kañci byābādhemīti hīnādīsu kañcipi sattaṃ taṇhātasādiyogato tasaṃ vā tadabhāvato pahīnasabbakilesavipphanditattā thāvaraṃ vā na bādhemi na dukkhāpemi. Karuṇajjhāsayo bhagavā mahākaruṇāsamāpattibahulo attano paramarucitakaruṇajjhāsayānurūpamevamāha. Tena avihiṃsāvitakkaṃ abyāpādavitakkañca dasseti. Idaṃ vuttaṃ hoti – ‘ahaṃ imāya iriyāya imāya paṭipattiyā evaṃ sammā paṭipajjanto evaṃ samāpattivihārehi viharanto evaṃ puññatthikehi katāni sakkāragarukāramānanavandanapūjanāni adhivāsento sattesu na kañci byābādhemi, apica kho diṭṭhadhammikasamparāyikaparamatthappabhedaṃ hitasukhameva nesaṃ paribrūhemī’ti.
就此二念已说，故称之『无怨净境』等。无怨谓无苦扰者，是身意所起安住之境也，故名无怨净境。无怨净境者，行之所乐，无间断，即为无怨之乐。行意谓行为言语身意之用处。此亦非有憎恶等恶缠之处，因为烦恼灭除，断除贪欲，烦恼损障悉空。世尊心怀大悲，具大悲心具足，故说无害无怨两念。此说因缘是：『我于此身行，严持此行，善修习诸正道法，入于阿那含涅槃，具诸功德者，虽居众中，庄严礼敬不能侵扰，亦无违害。』
Yaṃ akusalaṃ, taṃ pahīnanti yaṃ diyaḍḍhakilesasahassabhedaṃ aññañca taṃsampayuttaṃ anantappabhedaṃ akusalaṃ, taṃ sabbaṃ bodhimūleyeva mayhaṃ pahīnaṃ samūhatanti. Iminā pavivekesu muddhabhūtena saddhiṃ nissaraṇavivekena samucchedappaṭippassaddhiviveke dasseti. Keci panettha tadaṅgavikkhambhanavivekepi uddharanti . Āgamanīyapaṭipadāya hi saddhiṃ bhagavatā attano kilesakkhayo idha vuttoti.
诸不善法悉皆舍弃，诸余五百多种烦恼及无数不可胜计之恶，悉皆断绝，此即根本般涅槃断灭。于此净念中生起根离苦恼之念，示现五种明分中出离、断灭、安静等。虽有少数念及彼五明分中动摇分相，然皆由佛出世正行，亲示烦恼断灭法门故而发生。
Iti bhagavā aparimitakappaparicittaṃ attano pavivekajjhāsayaṃ saddhiṃ nissaraṇajjhāsayena idāni matthakaṃ pāpetvā ṭhito tamajjhāsayaṃ phalasamāpattiṃ samāpajjitvā attano kilesappahānapaccavekkhaṇamukhena vibhāveti. Yadatthaṃ panettha satthā ime dve vitakke uddhari, idāni tamatthaṃ dassento ‘‘tasmātiha, bhikkhave’’tiādimāha. Bhagavā hi imassa vitakkadvayassa attano bahulasamudācāradassanamukheneva tattha bhikkhū nivesetuṃ imaṃ desanaṃ ārabhi.
如是，世尊以无限劫修习之心，凭着自身内心的孤寂思维，结合离欲思维，现今已脱去不净业障，站稳于此内心，获得果报，达成自我烦恼断除的省察境界。若说其意义，今此圣者堪称拔除这两种思维者，正于此时显现本意，宣说说‘‘所以然者，诸比库啊’’之类。世尊正以这两种思维的广泛示现为因缘，振兴出家比库从事此法诠说。
Tattha tasmāti yasmā abyāpajjhapavivekābhiratassa me khemapavivekavitakkāyeva bahulaṃ pavattanti, tasmā. Tihāti nipātamattaṃ. Abyāpajjhārāmāviharathāti sabbasattesu mettāvihārena karuṇāvihāre na ca abhiramantā viharatha. Tena byāpādassa tadekaṭṭhakilesānañca dūrīkaraṇamāha. Tesaṃ voti ettha voti nipātamattaṃ. Pavivekārāmā viharathāti kāyādivivekañceva tadaṅgādivivekañcāti sabbaviveke āramitabbaṭṭhānaṃ katvā viharatha. Imāya mayantiādi yathā nesaṃ khemavitakkassa pavattanākāradassanaṃ, evaṃ kiṃ akusalantiādi pavivekavitakkassa pavattanākāradassanaṃ. Tattha yathā anavajjadhamme paripūretukāmena kiṃkusalagavesinā hutvā kusaladhammapariyesanā kātabbāva, sāvajjadhamme pajahitukāmenāpi akusalapariyesanā kātabbāti āha ‘‘kiṃ akusala’’ntiādi. Abhiññāpubbikā hi pariññāpahānasacchikiriyābhāvanā. Tattha kiṃ akusalanti akusalaṃ nāma kiṃ, sabhāvato kimassa lakkhaṇaṃ, kāni vā rasapaccupaṭṭhānapadaṭṭhānānīti akusalassa sabhāvakiccādito paccavekkhaṇavidhiṃ dasseti. Ādikammikavasena cesa vitakko āgato, kiṃ appahīnaṃ kiṃ pajahāmāti idaṃ padadvayaṃ sekkhavasena. Tasmā kiṃ appahīnanti kāmarāgasaṃyojanādīsu akusalesu kiṃ akusalaṃ amhākaṃ maggena asamucchinnaṃ? Kiṃpajahāmāti kiṃ akusalaṃ samugghātema? Atha vā kiṃ pajahāmāti vītikkamapariyuṭṭhānānusayesu kiṃ vibhāgaṃ akusalaṃ idāni mayaṃ pajahāmāti attho. Keci pana ‘‘kiṃ appahīna’’nti paṭhanti. Tesaṃ diṭṭhisaṃyojanādivasena anekabhedesu akusalesu kiṃ katamaṃ akusalaṃ, kena katamena pakārena, katamena vā maggena amhākaṃ appahīnanti vuttaṃ hoti. Sesaṃ vuttanayameva.
缘于我多乐于清净孤寂思维，而多生此善护思维，故曰‘‘三’’字乃仅指词尾。如无过失之安适乐境而行者，即须于诸众生间安设慈心与悲心，非自乐而行也。是以谓之为离瞋之道，亦为断除贪瞋痴等烦恼之因果法门。于是又谓之为独处净土，乃身心孤寂相及其余诸分之一切孤寂，皆须如是作庄严而安住。以此诸种思惟如护守王法护卫各自疆域，故名为护思维。如前述净土思惟为善护心起之示现，离垢思维亦如是。在无舛错法中，以善者之探求充实圣法，虽有舛错亦须弃恶修善，故谓‘‘何谓不善’’等句。此乃先天智慧与顿悟弃除之真实善法修习。所谓‘‘何谓不善’’即是不善的本质、特征及其诸种根绪之照顾观察，示现其本质诸相等。此不善思维之中，有根本作业之一思维随之而来，为何弃此、何即放弃，此二义皆在专心勤习之人处。故何谓弃，即为断除如欲爱等诸不善缠缚，未断断而成法则。何谓放弃，则是于散乱追忆之染痕中斩断不善之别法义。然有谬误解读‘‘何谓弃’’者，因有多种不善缠缚之缘故，详述不善各别何以非等，于何因由及何法线径，我等方能称为断除。余未了之论说，详见后文。
Gāthāsu buddhanti catunnaṃ ariyasaccānaṃ aviparītaṃ sayambhuñāṇena buddhattā paṭividdhattā buddhaṃ saccavinimuttassa ñeyyassa abhāvato. Tathā hi vuttaṃ –
经中颂说，佛以自身无上觉悟，证得四圣谛具足无差错，如同自然本觉成就正觉，因无所应知故出离圣谛。恰如经中所言：
‘‘Abhiññeyyaṃ abhiññātaṃ, bhāvetabbañca bhāvitaṃ;
“可证之法已证，须修虽已修；
Pahātabbaṃ pahīnaṃ me, tasmā buddhosmi brāhmaṇā’’ti. (su. ni. 563; ma. ni. 2.399);
当断即断已断者，故佛自称婆罗门。”（斯经·尼574节；摩尼2.399）
Ṭhapetvā mahābodhisattaṃ aññehi sahituṃ vahituṃ asakkuṇeyyattā asayhassa sakalassa bodhisambhārassa mahākaruṇādhikārassa ca sahanato vahanato, tathā aññehi sahituṃ abhibhavituṃ dukkarattā asayhānaṃ pañcannaṃ mārānaṃ sahanato abhibhavanato, āsayānusayacariyādhimuttiādivibhāgāvabodhena yathārahaṃ veneyyānaṃ diṭṭhadhammikasamparāyikaparamatthehi anusāsanasaṅkhātassa aññehi asayhassa buddhakiccassa sahanato vahanato, tattha vā sādhukāribhāvato asayhasāhinaṃ. Samudācaranti nanti ettha nanti nipātamattaṃ, naṃ tathāgatanti vā attho.
释迦如来大觉者，置身伟广大慈悲与普摄众生致成之庄严成就，因他人难以承载及配合，难以负担其他同伴办佛事之故，亦因恶魔五众的难以忍受及管束，连根染习与我执断除等大自由原则，正当教化，劝示善知识与他人配合持守佛事之因缘，所表显之同证令其自他共生交互支持，名为同伴顺从。此等种种辗转行止之理，至此已作终结，非指如来之义，而系解释“僊佛共事”之谛理。
Sakaparasantānesu tamasaṅkhātaṃ mohandhakāraṃ nudi khipīti tamonudo. Pāraṃ nibbānaṃ gatoti pāragato. Atha vā ‘‘mutto moceyya’’ntiādinā nayena pavattitassa mahābhinīhārassa sakalassa vā saṃsāradukkhassa sabbaññuguṇānaṃ pāraṃ pariyantaṃ gatoti pāragato, taṃ tamonudaṃ pāragataṃ. Tato eva pattipattaṃ buddhaṃ, sīlādiṃ dasabalañāṇādiñca sammāsambuddhehi pattabbaṃ sabbaṃ pattanti attho. Vasimanti jhānādīsu ākaṅkhāpaṭibaddho paramo āvajjanādivasibhāvo, ariyiddhisaṅkhāto anaññasādhāraṇo cittavasibhāvo ca assa atthīti vasimā, taṃ vasimaṃ, vasinanti attho. Sabbesaṃ kāmāsavādīnaṃ abhāvena anāsavaṃ. Kāyavisamādikassa visamassa vantattā vā visasaṅkhātaṃ sabbaṃ kilesamalaṃ taritvā vā visaṃ sakalavaṭṭadukkhaṃ sayaṃ taritvā tāraṇato visantaro taṃ visantaraṃ. Taṇhakkhaye arahattaphale nibbāne vā vimuttaṃ, ubhayamhi gamanato monasaṅkhātena ñāṇena kāyamoneyyādīhi vā sātisayaṃ samannāgatattā muniṃ. Munīti hi agāriyamuni, anagāriyamuni, sekkhamuni, asekkhamuni, paccekamuni, munimunīti anekavidhā munayo. Tattha gihī āgataphalo viññātasāsano agāriyamuni, tathārūpo pabbajito anagāriyamuni, satta sekkhā sekkhamuni, khīṇāsavo asekkhamuni, paccekabuddho paccekamuni, sammāsambuddho munimunīti. Ayameva idhādhippeto. Āyatiṃ punabbhavābhāvato antimaṃ, pacchimaṃ dehaṃ kāyaṃ dhāretīti antimadehadhārī, taṃ antimadehadhāriṃ. Kilesamārādīnaṃ sammadeva pariccattattā mārañjahaṃ. Tato eva jarāhetusamucchedato anupādisesanibbānappattivasena pākaṭajarādisabbajarāya pāraguṃ. Jarāsīsena cettha jātimaraṇasokādīnaṃ pāragamanaṃ vuttanti daṭṭhabbaṃ. Taṃ evaṃbhūtaṃ tathāgataṃ duve vitakkā samudācarantīti brūmīti sambandho.
「萨咖众生」中称为黑暗迷惑的愚痴之闇是「暗黑之光」，传递其意为「暗之传递」。「彼岸涅槃已得」谓得彼岸者。又或云由“解脱已故应得自由”等意，引导起如大战胜一切轮回苦难众功德之彼岸境界，称为「彼岸」，此彼岸即为暗之传递。由此立见正觉者当知并证得一切法义，包括戒法和十力及智慧等，皆由正自觉众贤达而得。称「知所求」「住定禅等」而望至彼岸，名之「染色火焰等形态」，为圣者神通种种非常之心识形态，谓之「彼岸之心」，爰释名“住定”的意味。诸欲尘染者悉皆断尽，成无染者。由身之安住等与饮食净秽消除戒邪污秽，渡过一切轮回苦难，名之「渡过止境」，成就渡过者。由渴爱的灭绝与阿拉汉果的涅槃解脱，得大自由，身心无挂碍、无染，无染者即为圣人。圣人即称为「慧者」，亦称为无家之圣、无家比库、初学比库、受戒比库、独觉者、圣人众多名号。于此处此谓之圣人。未来生死因缘终结，终极死亡之身，即谓最后之身，是终极之身者。依正当除染涤恶魔之行为，获得魔趣的破坏。由此斩断老死因缘而得无住灭尽涅槃之果，转生之老死诸苦悉皆终尽。此处以老死者为出离生死诸苦之标志，称谓观察如是「如来」二念并行。此即为相应因缘关系。
Iti bhagavā paṭhamagāthāya vitakkadvayaṃ uddisitvā tato dutiyagāthāya pavivekavitakkaṃ dassetvā idāni khemavitakkaṃ dassetuṃ ‘‘sele yathā’’ti tatiyagāthamāha. Tattha sele yathā pabbatamuddhaniṭṭhitoti sele silāmaye ekagghanapabbatamuddhani yathā ṭhito. Na hi tattha ṭhitassa uddhaṃ gīvukkhipanapasāraṇādikiccaṃ atthi. Tathūpamanti tappaṭibhāgaṃ selapabbatūpamaṃ. Ayaṃ panettha saṅkhepattho – yathā selapabbatamuddhani ṭhito cakkhumā puriso samantato janataṃ passeyya, evameva sumedho, sundarapañño sabbaññutaññāṇena samantacakkhu bhagavā dhammamayaṃ paññāmayaṃ pāsādamāruyha sayaṃ apetasoko sokāvatiṇṇaṃ jātijarābhibhūtañca janataṃ sattakāyaṃ avekkhati upadhārayati upaparikkhati. Ayaṃ panettha adhippāyo – yathā hi pabbatapāde samantā mahantaṃ khettaṃ katvā tattha kedārapāḷīsu kuṭiyo katvā rattiṃ aggiṃ jāleyya, caturaṅgasamannāgatañca andhakāraṃ bhaveyya, athassa pabbatassa matthake ṭhatvā cakkhumato purisassa bhūmippadesaṃ olokayato neva khettaṃ, na kedārapāḷiyo, na kuṭiyo, na tattha sayitamanussā paññāyeyyuṃ, kuṭīsu pana aggijālamattameva paññāyeyya, evaṃ dhammamayaṃ pāsādamāruyha sattakāyaṃ olokayato tathāgatassa ye te akatakalyāṇā sattā, te ekavihāre dakkhiṇapasse nisinnāpi buddhañāṇassa āpāthaṃ nāgacchanti, rattiṃ khittasarā viya honti. Ye pana katakalyāṇā veneyyapuggalā, te evassa dūrepi ṭhitā āpāthaṃ āgacchanti, so aggi viya himavantapabbato viya ca vuttampi cetaṃ –
世尊在第一偈文开示二念之后，于第二偈示现离欲念，今欲显现不动念故而于第三偈曰“如石之丘”。其释中言，「石」犹「山峰」顶端之石，不存能投掷、散布之物。此喻是对落石山峰之部分的类比。此处意在简明解释——如石山峰之巅，能全方位观看众生的眼明者，正如聪慧智慧充满的世尊，凭其清净明辨的智慧之眼，登上法之智慧宝塔，观察众生，令生灭诸苦消除，警觉调伏。此即上方依例——如山脚范围内构筑凉亭，夜间点灯而黑暗弥漫；居于山峰下察看地界之人，不会看到地上的凉亭、灯火，并无熟睡人群。然则于凉亭中灯火是单有烛光如焰。世尊之登法塔观察众生，犹此。世尊视众生如夜之沉睡者，而其见解及智慧皆觉醒；恶者虽在远方，亦识别世尊之慧眼光明，犹如遥远之雪山发光。
‘‘Dūre santo pakāsenti, himavantova pabbato;
『远方闪现，犹如喜马拉雅山之光芒；
Asantettha na dissanti, rattiṃ khittā yathā sarā’’ti. (dha. pa. 304; netti. 11);
不近者无法见，此即夜间沉睡川流不见』。（达那迪经304节，内典释义11章）
Evametasmiṃ sutte gāthāsu ca bhagavā attānaṃ paraṃ viya katvā dassesi.
世尊通过此经文偈语及其内涵，昭示其自他之大义。
Paṭhamasuttavaṇṇanā niṭṭhitā. · 第一经注释已完。
2. Desanāsuttavaṇṇanā二、教示经注释
§39
39. Dutiye pariyāyenāti ettha pariyāya-saddo ‘‘madhupiṇḍikapariyāyotveva naṃ dhārehī’’tiādīsu (ma. ni. 1.205) desanāyaṃ āgato. ‘‘Atthi khvesa , brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – akiriyavādo samaṇo gotamo’’tiādīsu (pārā. 5; a. ni. 8.11) kāraṇe. ‘‘Kassa nu kho, ānanda, ajja pariyāyo bhikkhuniyo ovaditu’’ntiādīsu (ma. ni. 3.398) vāre. Idha pana vārepi kāraṇepi vaṭṭati, tasmā, bhikkhave, tathāgatassa dve dhammadesanā yathārahaṃ kāraṇena bhavanti, vārena vāti ayamettha attho. Bhagavā hi veneyyajjhāsayānurūpaṃ kadāci ‘‘ime dhammā kusalā, ime, dhammā akusalā. Ime dhammā sāvajjā, ime dhammā anavajjā. Ime sevitabbā, ime na sevitabbā’’tiādinā kusalākusaladhamme vibhajanto kusaladhammehi akusaladhamme asaṅkarato paññāpento ‘‘pāpaṃ pāpakato passathā’’ti dhammaṃ deseti. Kadāci ‘‘pāṇātipāto, bhikkhave, āsevito bhāvito bahulīkato nirayasaṃvattaniko tiracchānayonisaṃvattaniko pettivisayasaṃvattaniko, yo sabbalahuko pāṇātipāto, so appāyukasaṃvattaniko’’tiādinā (a. ni. 8.40) ādīnavaṃ pakāsento pāpato nibbidādīhi niyojento ‘‘nibbindatha virajjathā’’ti dhammaṃ deseti.
三十九、第二讲法——此处“pariyāya”（转述、重复）一词意为“唯如蜂窝转述”，是于大尼库曼尼处“有此转述，婆罗门，唯以此转述，正当论述于我——无行者沙门果德玛”之语（大品阿含第5品，论藏第8卷等）而来。又有“阿难，今日谁教诫比库尼？”之言（大品阿含三百九十八则），故此，世尊两法宣说因缘条件不断生起，故此义有所属。世尊曾根据大众情状适时教化，或曰：“此等法为善，此等法为不善，此等法为可责罚，此等法为无可责罚，应当修习，不应修习”等，分别善恶法，为善法广大宣说“恶人必见恶报”之法。又曾云：“杀生若常行、依行且多，是生地狱、饿鬼、畜生及恶趣，杀生重者命短恶果”阐明恶法之害，教导发心离欲弃恶，及至厌恶罪恶，令其离欲退染。
Bhavantīti honti pavattanti. Pāpaṃ pāpakato passathāti sabbaṃ pāpadhammaṃ diṭṭheva dhamme āyatiñca ahitadukkhāvahato lāmakato passatha. Tattha nibbindathāti tasmiṃ pāpadhamme ‘‘accantahīnabhāvato lāmakaṭṭhena pāpaṃ, akosallasambhūtaṭṭhena akusalaṃ, pakatipabhassarassa pasannassa ca cittassa pabhassarādibhāvavināsanato saṃkilesikaṃ, punappunaṃ bhavadukkhanibbattanato ponobbhavikaṃ, saheva darathehi pariḷāhehi vattanato sadarathaṃ, dukkhasseva vipaccanato dukkhavipākaṃ, aparimāṇampi kālaṃ anāgate jātijarāmaraṇanibbattanato āyatiṃ jātijarāmaraṇiyaṃ, sabbahitasukhaviddhaṃsanasamattha’’ntiādinā nayena nānāvidhe ādīnave, tassa ca pahāne ānisaṃse sammapaññāya passantā nibbindatha nibbedaṃ āpajjatha. Nibbindantā ca vipassanaṃ vaḍḍhetvā ariyamaggādhigamena pāpato virajjatha ceva vimuccatha ca. Maggena vā samucchedavirāgavasena virajjatha, tato phalena paṭippassaddhivimuttivasena vimuccatha. Atha vā pāpanti lāmakato pāpaṃ. Kiṃ vuttaṃ hoti? Yaṃ aniccadukkhādibhāvena kucchitaṃ ariyehi jigucchanīyaṃ vaṭṭadukkhaṃ pāpetīti pāpaṃ. Kiṃ pana taṃ? Tebhūmakadhammajātaṃ . Yathāvuttena atthena pāpakato disvā tattha aniccato, dukkhato, rogato, gaṇḍato, sallato, aghato, ābādhatotiādinā vipassanaṃ vaḍḍhentā nibbindatha. Ayaṃ dutiyāti yāthāvato ahitānatthavibhāvanaṃ paṭhamaṃ upādāya tato vivecanaṃ ayaṃ dutiyā dhammadesanā.
『Bhavantīti』谓『发生、起现』。『Pāpaṃ pāpakato passathāti』谓在所见现法中，见诸恶法及其未来，识为不利益且带苦恼之因，称为恶。于此，所谓『nibbindathāti』，是指于该恶法上，由于其极度无益、使意志软弱、由无智起的恶行、由明净心破坏所生之累，反复生起世间苦的因果，与世体同苦，承受恶报之苦，及未来无量时因生死老死消灭之无常而生厌离。由此恶事之弃除，随缘慧眼明了，生厌惑心。厌惑者，因明了一切恶事本质之无益，生出不乐之心。生厌后则由观所增长正见，除恶染而清净解脱。亦可由道证断除烦恼、发爱离欲安住，实现解脱。反之，恶事与心软弱并存。问曰：何谓恶？即因无常苦等圣谛义理而为圣者所憎恶的轮回苦。又此恶法为三界所生。依上述义理，见此恶法无常、苦、由病瘤毒瘴疾病所致等殊观而生厌。此即佛陀第二次教说，捨离无益与恶事，起正念思惟分辨。此为第二次法说。
Gāthāsu buddhassāti sabbaññubuddhassa. Sabbabhūtānukampinoti sabbepi satte mahākaruṇāya anukampanasabhāvassa. Pariyāyavacananti pariyāyena kathanaṃ desanaṃ. Passāti parisaṃ ālapati, parisajeṭṭhakaṃ vā sandhāya vuttaṃ. Keci panāhu ‘‘attānameva sandhāya bhagavā ‘passā’ti avocā’’ti. Tatthāti tasmiṃ pāpake virajjatha rāgaṃ pajahathāti attho. Sesaṃ vuttanayameva.
偈颂中，『一切智佛』者，即具足一切智之佛陀也。『悲愍一切众生』者，谓其本性乃以大悲悲愍一切众生也。『次第说』者，即以次第方式宣说、开示也。『看』者，是呼唤集会大众，或指向集会中居首者而言。然有人主张：『世尊说「看」，乃是针对自身而言。』于此，『于彼』者，意谓于彼罪恶之中，『当离贪』即舍断贪欲之义。其余依前所述之方式同。
Dutiyasuttavaṇṇanā niṭṭhitā. · 第二经注释已完。
3. Vijjāsuttavaṇṇanā三、明经注释
§40
40. Tatiye pubbaṅgamāti sahajātavasena, upanissayavasena cāti dvīhi ākārehi pubbaṅgamā purassarā padhānakāraṇaṃ. Na hi avijjāya vinā akusaluppatti atthi. Samāpattiyāti samāpajjanāya sabhāvapaṭilābhāya, pavattiyāti attho. Tattha akusalappavattiyā ādīnavappaṭicchādanena ayonisomanasikārassa paccayabhāvena appahīnabhāvena ca akusaladhammānaṃ upanissayabhāvo dissati.
第四十段 『Tatiye pubbaṅgamāti』意谓通过天性共依赖之二种方式作为事物之先导起始原因。在此指指出无明无除，恶业不生之理不存在。『Samāpattiyāti』为达到目的，获得本性。『Pavattiyāti』意谓起现、生起。由恶业生起之因缘则因障蔽烦恼所促，非正思惟而生之故，显现恶业的依赖性，并见其弱现象。
Evaṃ byādhimaraṇādidukkhassa adhiṭṭhānabhāvato sabbāpi gatiyo idha duggatiyo. Atha vā rāgādikilesehi dūsitā gatiyo kāyavacīcittānaṃ pavattiyoti duggatiyo, kāyavacīmanoduccaritāni. Asmiṃ loketi idha loke manussagatiyaṃ vā. Paramhi cāti tato aññāsu gatīsu. Avijjāmūlikā sabbāti tā sabbāpi duccaritassa vipattiyo vuttanayena avijjāpubbaṅgamattā avijjāmūlikā eva. Icchālobhasamussayāti asampattavisayapariyesanalakkhaṇāya icchāya, sampattavisayalubbhanalakkhaṇena lobhena ca samussitā upacitāti icchālobhasamussayā.
因此诸如病苦、死苦的不善苦诸业存在着决定性作用，导致恶趣的种种状态。此外，贪欲等烦恼污染身、语和意行者，造就恶趣。『Asmiṃ loketi』乃指此处人道世间。『Paramhi cāti』其余道也。无明为一切恶行之源头，称为无明根本。一切因贪欲及其刺激而生的恶染杂染，因无知而聚合而成，为贪欲的基缘。
Yatoti yasmā avijjāhetu avijjāya nivuto hutvā. Pāpicchoti avijjāya paṭicchāditattā pāpicchatāya ādīnave apassanto asantaguṇasambhāvanavasena kohaññādīni karonto pāpiccho, lobheneva atricchatāpi gahitāti daṭṭhabbā. Anādaroti lokādhipatino ottappassa abhāvena sabrahmacārīsu ādararahito. Tatoti tasmā avijjāpāpicchatāahirikānottappahetu . Pasavatīti kāyaduccaritādibhedaṃ pāpaṃ upacinati. Apāyaṃ tena gacchatīti tena tathā pasutena pāpena nirayādibhedaṃ apāyaṃ gacchati upapajjati.
『Yatoti』因无明生故而诞生。『Pāpicchoti』谓随无明所生之贪欲，执著由无明导致的贪欲所生的种种不善心。『Anādaro』谓天下之王因缺少忏惧心而对修行者不生敬重。此乃故无明、贪欲、无慙、无惧生根。『Pasavatīti』谓由诸恶行导致恶趣之因。『Apāyaṃ tena gacchatīti』指因如此恶行而堕诸恶趣，即堕地狱等处。
Tasmāti yasmā ete evaṃ sabbaduccaritamūlabhūtā sabbaduggatiparikkilesahetubhūtā ca avijjādayo, tasmā icchañca, lobhañca, avijjañca, casaddena ahirikānottappañca virājayaṃ samucchedavasena pajahaṃ. Kathaṃ virājetīti āha? Vijjaṃ uppādayanti, vipassanāpaṭipāṭiyā ca, maggapaṭipāṭiyā ca, ussakkitvā arahattamaggavijjaṃ attano santāne uppādayanto. Sabbā duggatiyoti sabbāpi duccaritasaṅkhātā duggatiyo, vaṭṭadukkhassa vā adhiṭṭhānabhāvato dukkhā, sabbā pañcapi gatiyo jahe pajaheyya samatikkameyya. Kilesavaṭṭappahāneneva hi kammavaṭṭaṃ vipākavaṭṭañca pahīnaṃ hotīti.
故此，因诸恶行为根本，及恶趣、烦恼之因，诸烦恼如无明、贪欲、嫉妒及无慙无惧等，皆应于断灭法门，以断灭之法断除。如何斩断？依智慧及观法修习，修持圣道，并促使觉悟者的正觉智慧在自心起显而生。全部恶趣皆由不善行成，因观无常苦而离恶趣，断除烦恼，皆可以觉悟智慧之力断尽恶业及其果，证得解脱。
Tatiyasuttavaṇṇanā niṭṭhitā. · 第三经注释已完。
Paṭhamabhāṇavāravaṇṇanā niṭṭhitā. · 第一诵品注释已完。
4. Paññāparihīnasuttavaṇṇanā4. 慧退失经注释
§41
41. Catutthe suparihīnāti suṭṭhu parihīnā. Ye ariyāya paññāya parihīnāti ye sattā pañcannaṃ khandhānaṃ udayabbayapaṭivijjhanena catusaccapaṭivijjhanena ca kilesehi ārakā ṭhitattā ariyāya parisuddhāya vipassanāpaññāya ca maggapaññāya ca parihīnā, te lokiyalokuttarāhi sampattīhi ativiya parihīnā mahājānikā. Ke pana teti? Ye kammāvaraṇena samannāgatā. Te hi micchattaniyatabhāvato ekantena parihīnā aparipuṇṇā mahājānikā. Tenāha ‘‘duggati pāṭikaṅkhā’’ti. Vipākāvaraṇasamaṅginopi parihīnā. Atha vā sukkapakkhe aparihīnā nāma tividhāvaraṇavirahitā sammādiṭṭhikā kammassakatañāṇena ca samannāgatā. Sesaṃ vuttanayānusārena veditabbaṃ.
第四，即彻底断除者，是彻底断除。凡以圣者智慧断除者，是断除。众生因了知五蕴的发生、消亡，并了解四圣谛，而断除了烦恼、分别清净，具足圣者般净慧智及道智的，这类断除，无论是世间或出世间皆超越一切，是广大通用的断除。何谓广大呢？谓具足业障垢染者。此业障垢染因无明错误把持而单纯断除不完全，故是广大通用，称为“堕恶道之惧”。又有与果报障碍共同具足者，亦大通用断除。又有未受缚束之小乘断除者，名为三种障碍悉除，随正见具足及业随知所具有者。此诸分别须依次第而明知。
Gāthāsu paññāyāti nissakkavacanaṃ, vipassanāñāṇato maggañāṇato ca parihānenāti. Sāmivacanaṃ vā etaṃ, yathāvuttañāṇassa parihānenāti, uppādetabbassa anuppādanameva cettha parihānaṃ. Niviṭṭhaṃ nāmarūpasminti nāmarūpe upādānakkhandhapañcake ‘‘etaṃ mamā’’tiādinā taṇhādiṭṭhivasena abhiniviṭṭhaṃ ajjhositaṃ, tato eva idaṃ saccanti maññatīti ‘‘idameva saccaṃ moghamañña’’nti maññati. ‘‘Sadevake loke’’ti vibhatti pariṇāmetabbā.
于偈语中，所谓智慧者，是作为依止的语句，断除来自观慧知道的了断。偶尔亦有通辞，可谓『于所说道理智慧的断除』，此处断除意指应当产生而未生之断除。此言于已息息名色中，即于名色五蕴生起、持有、见取、取著并渴爱，皆因见取根本而遂息灭、断尽。于是即是此真实谛，然愚痴者妄想说“此真谛虚假”。“控诉诸众生”之类语已应改变。
Evaṃ paṭhamagāthāya saṃkilesapakkhaṃ dassetvā idāni yassā anuppattiyā nāmarūpasmiṃ maññanābhinivesehi kilesavaṭṭaṃ vattati, tassā uppattiyā vaṭṭassa upacchedoti paññāya ānubhāvaṃ pakāsento ‘‘paññā hi seṭṭhā lokasmi’’nti gāthamāha.
因上偈首示现痴断邪执之偏见，现今仍有人生于无明名色中，负执邪见业障轮回燃烧，藉智慧显现业障断除之分别，故有偈曰“智慧为世间至上”，以彰显诸境智慧之显赫。
Tattha lokasminti saṅkhāralokasmiṃ. Sammāsambuddho viya sattesu, saṅkhāresu paññāsadiso dhammo natthi. Paññuttarā hi kusalā dhammā, paññāya ca siddhāya sabbe anavajjadhammā siddhā eva honti. Tathā hi vuttaṃ ‘‘sammādiṭṭhissa sammāsaṅkappo pahotī’’tiādi (ma. ni. 3.141; saṃ. ni. 5.1). Yā panettha paññā adhippetā, sā seṭṭhāti thomitā. Yathā ca sā pavattati, taṃ dassetuṃ ‘‘yāyaṃ nibbedhagāminī’’tiādi vuttaṃ. Tassattho – yā ayaṃ paññā anibbiddhapubbaṃ apadālitapubbaṃ lobhakkhandhādiṃ nibbijjhantī padālentī gacchati pavattatīti nibbedhagāminī, yāya ca tasmiṃ tasmiṃ bhavayonigativiññāṇaṭṭhitisattāvāsesu sattanikāyesu khandhānaṃ paṭhamābhinibbattisaṅkhātāya jātiyā taṃnimittassa ca kammabhavassa parikkhayaṃ pariyosānaṃ nibbānaṃ arahattañca sammā aviparītaṃ jānāti sacchikaroti, ayaṃ sahavipassanā maggapaññā seṭṭhā lokasminti.
此处所谓世间，指行为造作所成之境。正觉如来于众生及造作无有智慧如法可比。诸善法皆根于智慧而成，且以智证得成，俱为无瑕疵法。正如所说“正见因正思惟而生起”等。此处智慧为所依，故称为至上。及其所显现者，谓为“可断入灭道”，指以智慧断除贪欲五蕴，息灭嗔恨，远离无明，往生生死本源之识根高胜三界诸有等，此乃名为涅槃无逆正觉阿拉汉之智慧正见。是为伴随内观的道理智慧，最为世间至上。
Idāni yathāvuttapaññānubhāvasampanne khīṇāsave abhitthavanto ‘‘tesaṃ devā manussā cā’’ti osānagāthamāha. Tassattho – tesaṃ catūsu ariyasaccesu pariññādīnaṃ soḷasannaṃ kiccānaṃ niṭṭhitattā catusaccasambodhena sambuddhānaṃ, sativepullappattiyā satimataṃ, vuttanayena samugghātitasammohattā paññāvepullappattiyā hāsapaññānaṃ, pubbabhāge vā sīlādipāripūrito paṭṭhāya yāva nibbānasacchikiriyāya hāsavedatuṭṭhipāmojjabahulatāya hāsapaññānaṃ, sabbaso parikkhīṇabhavasaṃyojanattā antimasarīradhārīnaṃ khīṇāsavānaṃ devā manussā ca pihayanti piyā honti, tabbhāvaṃ adhigantuṃ icchanti ‘‘aho paññānubhāvo, aho vata mayampi edisā evaṃ nittiṇṇasabbadukkhā bhaveyyāmā’’ti.
今依彼智慧体验尽除烦恼之无垢圣者，由此天人及人类皆称颂赞叹，其偈云“其诸天人及人类”，意谓彼已彻悟四圣谛，完成十六种法事，成就四谛觉证如来，具足正念增长，使妄情忆念不起，智慧增长；此乃前修戒律圆满，起至涅槃证得喜悦广度，以智慧欣喜充满。因断尽一切烦恼缠缚者最终达无漏圣果，故天人与人皆敬重、亲欢喜，愿共证此殊胜智慧之体验，发心说：“啊，此智慧体验，真愿吾亦如是，超越一切苦难。”
Catutthasuttavaṇṇanā niṭṭhitā. · 第四经注释完毕。
5. Sukkadhammasuttavaṇṇanā5. 白法经注释
§42
42. Pañcame sukkāti na vaṇṇasukkatāya sukkā, sukkabhāvāya pana paramavodānāya saṃvattantīti nipphattisukkatāya sukkā. Sarasenapi sabbe kusalā dhammā sukkā eva kaṇhabhāvapaṭipakkhato . Tesañhi uppattiyā cittaṃ pabhassaraṃ hoti parisuddhaṃ. Dhammāti kusalā dhammā. Lokanti sattalokaṃ. Pālentīti ādhārasandhāraṇena mariyādaṃ ṭhapentā rakkhanti. Hirī ca ottappañcāti ettha hiriyati hiriyitabbena, hiriyanti etenāti vā hirī. Vuttampi cetaṃ ‘‘yaṃ hiriyati hiriyitabbena, hiriyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā, ayaṃ vuccati hirī’’ti (dha. sa. 30). Ottappati ottappitabbena, ottappanti etenāti vā ottappaṃ. Vuttampicetaṃ ‘‘yaṃ ottappati ottappitabbena, ottappati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā, idaṃ vuccati ottappa’’nti (dha. sa. 31).
第四十二，清净指非世间色相之清净，而是指究竟真实之清净。诸善法犹如薰习般清净，其起始则心灵澄明光净。法者，谓诸善法也。世间者，指诸有世界。以维持、保存正法，诸惭愧者即在此五者中，所谓愧，即当生起之愧心。故谓起愧者、愧者为何谓愧。古语中已有明说：“应当生起愧心因对不善恶行”即是愧；“应当生起惭心因对不善恶行”即是惭。”
Tattha ajjhattasamuṭṭhānā hirī, bahiddhāsamuṭṭhānaṃ ottappaṃ. Attādhipateyyā hirī, lokādhipateyyaṃ ottappaṃ. Lajjāsabhāvasaṇṭhitā hirī, bhayasabhāvasaṇṭhitaṃ ottappaṃ. Sappatissavalakkhaṇā hirī, vajjabhīrukabhayadassāvilakkhaṇaṃ ottappaṃ.
此中内生的惭愧，外发的羞耻厌恶。对自身主宰的惭愧，对天下主宰的羞耻厌恶。惭愧是以羞耻为本性，羞耻是以恐惧为本性。惭愧具有坚固的特征，厌恶恐惧显露出坚定的特质。
Tattha ajjhattasamuṭṭhānaṃ hiriṃ catūhi kāraṇehi samuṭṭhāpeti – jātiṃ paccavekkhitvā, vayaṃ paccavekkhitvā, sūrabhāvaṃ paccavekkhitvā, bāhusaccaṃ paccavekkhitvā. Kathaṃ? ‘‘Pāpakaraṇaṃ nāmetaṃ na jātisampannānaṃ kammaṃ, hīnajaccānaṃ kevaṭṭādīnaṃ kammaṃ, mādisassa jātisampannassa idaṃ kammaṃ kātuṃ na yutta’’nti evaṃ tāva jātiṃ paccavekkhitvā pāṇātipātādipāpakammaṃ akaronto hiriṃ samuṭṭhāpeti. Tathā ‘‘pāpakaraṇaṃ nāmetaṃ daharehi kattabbakammaṃ, mādisassa vaye ṭhitassa idaṃ kammaṃ kātuṃ na yutta’’nti evaṃ vayaṃ paccavekkhitvā pāṇātipātādipāpakammaṃ akaronto hiriṃ samuṭṭhāpeti. Tathā ‘‘pāpakaraṇaṃ nāmetaṃ dubbalajātikānaṃ kammaṃ, mādisassa sūrabhāvasampannassa idaṃ kammaṃ kātuṃ na yutta’’nti evaṃ sūrabhāvaṃ paccavekkhitvā pāṇātipātādipāpakammaṃ akaronto hiriṃ samuṭṭhāpeti. Tathā ‘‘pāpakaraṇaṃ nāmetaṃ andhabālānaṃ kammaṃ, na paṇḍitānaṃ, mādisassa paṇḍitassa bahussutassa idaṃ kammaṃ kātuṃ na yutta’’nti evaṃ bāhusaccaṃ paccavekkhitvā pāṇātipātādipāpakammaṃ akaronto hiriṃ samuṭṭhāpeti. Evaṃ ajjhattasamuṭṭhānaṃ hiriṃ catūhi kāraṇehi samuṭṭhāpeti. Samuṭṭhāpetvā ca pana attano citte hiriṃ pavesetvā pāpakammaṃ na karoti. Evaṃ hirī ajjhattasamuṭṭhānā nāma hoti.
内生惭愧因四者而生：审视出身，审视年老，审视勇猛品行，审视深广智慧。如何而生？审视出身时，念言『此非恶业，非世间出身者所为恶业，亦非低劣出身如苦鬼等所为恶业，非低智出身者不宜作此业』，由此惭愧生起，行不杀生等恶业。审视年老时，念言『此非恶业，应由童子之手作恶业，老者不宜作此业』，由此惭愧生起，行不杀生等恶业。审视勇猛品行时，念言『此非恶业，非柔弱出身者所为恶业，有勇猛品行者不宜作此业』，由此惭愧生起，行不杀生等恶业。审视深广智慧时，念言『此非恶业，非愚昧者所为业，智慧多闻者不宜作此业』，由此惭愧生起，行不杀生等恶业。由此四缘内生惭愧起，惭愧入心，于恶业不作。如此谓内生惭愧。
Kathaṃ ottappaṃ bahiddhāsamuṭṭhānaṃ nāma? ‘‘Sace tvaṃ pāpakammaṃ karissasi, catūsu parisāsu garahappatto bhavissasi.
外发的羞耻厌恶如何？即思『若作恶业，将为四众所憎恨』，
‘‘Garahissanti taṃ viññū, asuciṃ nāgariko yathā;
智者必加以厌恶，如不洁之市井民一般，
Vajjito sīlavantehi, kathaṃ bhikkhu karissasī’’ti. –
被善知识谴责，如比库之所受责罚』，
Paccavekkhanto hi bahiddhāsamuṭṭhitena ottappena pāpakammaṃ na karoti. Evaṃ ottappaṃ bahiddhāsamuṭṭhānaṃ nāma hoti.
由此外发的羞耻起，审视此一即生不作恶业。如此谓外生羞耻厌恶。
Kathaṃ hirī attādhipateyyā nāma? Idhekacco kulaputto attānaṃ adhipatiṃ jeṭṭhakaṃ katvā ‘‘mādisassa saddhāpabbajitassa bahussutassa dhutavādissa na yuttaṃ pāpakammaṃ kātu’’nti pāpakammaṃ na karoti. Evaṃ hirī attādhipateyyā nāma hoti. Tenāha bhagavā –
何谓『自护者』？在此，有些出身名门之家之人，自任为自己之主，年长者，自称『不应为皈依于世尊且广闻善说者，作不善业』，于是便不作坏行。此即所谓自护者。因而世尊言：
‘‘So attānaṃyeva adhipatiṃ karitvā akusalaṃ pajahati, kusalaṃ bhāveti, sāvajjaṃ pajahati, anavajjaṃ bhāveti, suddhamattānaṃ pariharatī’’ti (a. ni. 3.40).
『彼自作自己的主，弃除不善，培养善业，断除耻辱，长养无耻，护持自身清净。』（《增支部》3.40）
Kathaṃ ottappaṃ lokādhipateyyaṃ nāma? Idhekacco kulaputto lokaṃ adhipatiṃ jeṭṭhakaṃ katvā pāpakammaṃ na karoti. Yathāha –
何谓『怖畏者』即世尊之主？在此，有些出身名门之家之人，自任为世间之主即长者，不作不善业。如言：
‘‘Mahā kho panāyaṃ lokasannivāso. Mahantasmiṃ kho pana lokasannivāse santi samaṇabrāhmaṇā iddhimanto dibbacakkhukā paracittaviduno , te dūratopi passanti, āsannāpi na dissanti, cetasāpi cittaṃ pajānanti, tepi maṃ evaṃ jānissanti ‘passatha bho imaṃ kulaputtaṃ, saddhā agārasmā anagāriyaṃ pabbajito samāno vokiṇṇo viharati pāpakehi akusalehi dhammehī’ti. Santi devatā iddhimantiniyo dibbacakkhukā paracittaviduniyo, tā dūratopi passanti, āsannāpi na dissanti, cetasāpi cittaṃ pajānanti, tāpi maṃ evaṃ jānissanti ‘passatha bho imaṃ, kulaputtaṃ, saddhā agārasmā anagāriyaṃ pabbajito samāno vokiṇṇo viharati pāpakehi akusalehi dhammehī’ti. So lokaṃyeva adhipatiṃ katvā akusalaṃ pajahatī’’ti (a. ni. 3.40).
『世间住处广大，住于广大之地者，包括长老比库、婆罗门，皆具神通、天眼、他心通，远处皆能见，近处虽不可见，但心识洞悉。他们亦能如是知我，见此出身名门之子，从家里舍弃居士生活，出家修行，过着远离恶不善法之活法。天众亦具神通、天眼、他心通，远处能视，近处虽不能见，心识能达，亦知我，见此出身名门之子，从家舍弃，远离俗世，过着不作恶不善法之行。此等出身名门之子，自任为世间之主，弃除不善。』 （《增支部》3.40）
Evaṃ lokādhipateyyaṃ ottappaṃ.
此即作世尊之主者为怖畏者。
Lajjāsabhāvasaṇṭhitāti ettha lajjāti lajjanākāro, tena sabhāvena saṇṭhitā hirī. Bhayanti apāyabhayaṃ, tena sabhāvena saṇṭhitaṃ ottappaṃ. Tadubhayaṃ pāpaparivajjane pākaṭaṃ hoti. Tattha yathā dvīsu ayoguḷesu eko sītalo bhaveyya gūthamakkhito, eko uṇho āditto. Tesu yathā sītalaṃ gūthamakkhitattā jigucchanto viññujātiko na gaṇhāti, itaraṃ dāhabhayena, evaṃ paṇḍito lajjāya jigucchanto pāpaṃ na karoti, ottappena apāyabhīto pāpaṃ na karoti. Evaṃ lajjāsabhāvasaṇṭhitā hirī, bhayasabhāvasaṇṭhitaṃ ottappaṃ.
所谓『由羞耻之性而立』者，此处『羞耻』是羞耻之相，乃由此羞耻而立成之。因恐惧堕落之苦，亦由此恐惧而立成。此二者俱显于对恶行之憎恶。比喻如二酒器，一冷而覆以盖，一热而明火燃烧。冷器虽以盖闭，因寒冷而厌恶；热器因焦灼而惧怕。贤者亦然，因羞耻而厌恶恶业，因恐惧堕落而不作恶业。正因如此，由羞耻之性而立成之为『耻』，由恐惧之性而立成之为『怖畏』。
Kathaṃ sappatissavalakkhaṇā hirī, vajjabhīrukabhayadassāvilakkhaṇaṃ ottappaṃ? Ekacco hi jātimahattapaccavekkhaṇā, satthumahattapaccavekkhaṇā, dāyajjamahattapaccavekkhaṇā, sabrahmacārimahattapaccavekkhaṇāti catūhi kāraṇehi tattha gāravena sappatissavalakkhaṇaṃ hiriṃ samuṭṭhāpetvā pāpaṃ na karoti, ekacco attānuvādabhayaṃ, parānuvādabhayaṃ, daṇḍabhayaṃ, duggatibhayanti catūhi kāraṇehi vajjato bhāyanto vajjabhīrukabhayadassāvilakkhaṇaṃ ottappaṃ samuṭṭhāpetvā pāpaṃ na karoti. Ettha ca ajjhattasamuṭṭhānāditā hirottappānaṃ tattha tattha pākaṭabhāvena vuttā, na pana nesaṃ kadāci aññamaññavippayogo. Na hi lajjanaṃ nibbhayaṃ, pāpabhayaṃ vā alajjanaṃ atthīti.
什么是全面具足的羞耻心与怕错的谨慎羞愧心？所谓羞耻心，是由于种种重大原因而生起的尊敬之心，借此不作恶事；这些重大原因包括对自身身世的深刻反思、对圣师的尊敬、对父母养育恩德的怀念及对清净行持的敬重。因此，内心生起庄重的羞耻心而不作恶；所谓谨慎，是因四种原因害怕犯戒，包括害怕自己违戒的责备、害怕别人指责、害怕惩罚、害怕恶道果报；借此心谨慎地不作恶。这里所说的羞耻与谨慎，都是内心自然生起，公开表露而成，不会相互冲突，因为羞耻并非无畏，恐恶亦非无羞的状态。
Imece, bhikkhave, dve sukkā dhammā lokaṃ na pāleyyunti bhikkhave, ime dve anavajjadhammā yadi lokaṃ na rakkheyyuṃ, lokapālakā yadi na bhaveyyuṃ. Nayidha paññāyetha mātāti idha imasmiṃ loke janikā mātā ‘‘ayaṃ me mātā’’ti garucittīkāravasena na paññāyetha, ‘‘ayaṃ mātā’’ti na labbheyya. Sesapadesupi eseva nayo. Mātucchāti mātubhaginī. Mātulānīti mātulabhariyā. Garūnanti mahāpitucūḷapitujeṭṭhabhātuādīnaṃ garuṭṭhāniyānaṃ. Sambhedanti saṅkaraṃ, mariyādabhedaṃ vā. Yathā ajeḷakātiādīhi upamaṃ dasseti. Ete hi sattā ‘‘ayaṃ me mātā’’ti vā ‘‘mātucchā’’ti vā garucittīkāravasena na jānanti, yaṃ vatthuṃ nissāya uppannā, tatthapi vippaṭipajjanti. Tasmā upamaṃ āharanto ajeḷakādayo āhari. Ayañhettha saṅkhepattho – yathā ajeḷakādayo tiracchānā hirottapparahitā mātādisaññaṃ akatvā bhinnamariyādā sabbattha sambhedena vattanti, evamayaṃ manussaloko yadi lokapālakadhammā na bhaveyyuṃ, sabbattha sambhedena vatteyya. Yasmā panime lokapālakadhammā lokaṃ pālenti, tasmā natthi sambhedoti.
诸比库啊，这两种轻薄行为不会保护世界，如果世间若无人持守这两种戒律，天下的治理者将不复存在。不可轻视此理，譬如世间之母，若她的儿女不以尊敬心看待她，断不会承认为母。母亲、姑嫂、姨母等皆是依等级序列而分有尊卑。所谓破坏，即指纷争不和或不敬重。譬如“骨髓未干”等俗喻，显示世人常因无知无明，不以尊敬心维系母亲等关系，而行违失。故提出此比喻：如骨髓未干而被破坏，世间若无护持政法的戒律秩序，始终会生分纷争。因有护法的戒律，世间得以和合。
Gāthāsu yesaṃ ce hiriottappanti ceti nipātamattaṃ. Yesaṃ sattānaṃ hirī ca ottappañca sabbadāva sabbakālameva na vijjati na upalabbhati. Vokkantā sukkamūlā teti te sattā kusalamūlapacchedāvahassāpi kammassa karaṇato kusalakammānaṃ patiṭṭhānabhūtānaṃ hirottappānameva vā abhāvato kusalato vokkamitvā, apasakkitvā, ṭhitattā vokkantā sukkamūlā, punappunaṃ jāyanamīyanasabhāvattā jātimaraṇagāmino saṃsāraṃ nātivattantīti attho.
诗中所谓的羞耻和谨慎，是短促的言词。没有人永无羞耻心与慎戒心，或常时常刻完全感受。所谓“根于善行”，指的是众生因过去善业所建立的良善根基。若羞耻和谨慎缺失，便与善根相背道而行，导致屡次生死轮回而难超脱，这是其意涵。
Yesañca hiriottappanti yesaṃ pana parisuddhamatīnaṃ sattānaṃ hirī ca ottappañcāti ime dhammā sadā sabbakālaṃ rattindivaṃ navamajjhimattherakālesu sammā upagamma ṭhitā pāpā jigucchantā bhāyantā tadaṅgādivasena pāpaṃ pajahantā. Virūḷhabrahmacariyāti sāsanabrahmacariye maggabrahmacariye ca virūḷhaṃ āpannā, aggamaggādhigamena sabbaso santakilesatāya santaguṇatāya vā santo, punabbhavassa khepitattā khīṇapunabbhavā hontīti.
若具足羞耻心和谨慎的，乃是清净圣人类之众，他们时时刻刻在夜以继日地正当时辰内，正坚定地修习，厌恶恶行，恐惧其害，割断由恶业所生之苦。此谓具足清净的深严梵行，乃戒律正行且达至最上道果，彻断一切烦恼，同获静乐内安，无后世复生之圣果。
Pañcamasuttavaṇṇanā niṭṭhitā. · 第五经注释完毕。
6. Ajātasuttavaṇṇanā6. 未生经注释
§43
43. Chaṭṭhe atthi, bhikkhaveti kā uppatti? Ekadivasaṃ kira bhagavatā anekapariyāyena saṃsāre ādīnavaṃ pakāsetvā tadupasamanādivasena nibbānapaṭisaṃyuttāya dhammadesanāya katāya bhikkhūnaṃ etadahosi ‘‘ayaṃ saṃsāro bhagavatā avijjādīhi kāraṇehi sahetuko vutto, nibbānassa pana tadupasamassa na kiñci kāraṇaṃ vuttaṃ, tayidaṃ ahetukaṃ kathaṃ saccikaṭṭhaparamatthena upalabbhatī’’ti. Atha bhagavā tesaṃ bhikkhūnaṃ vimatividhamanatthañceva, ‘‘idha samaṇabrāhmaṇānaṃ ‘nibbānaṃ nibbāna’nti vācāvatthumattameva, natthi hi paramatthato nibbānaṃ nāma anupalabbhamānasabhāvattā’’ti lokāyatikādayo viya vippaṭipannānaṃ bahiddhā ca puthudiṭṭhigatikānaṃ micchāvādabhañjanatthañca, amatamahānibbānassa paramatthato atthibhāvadīpanatthaṃ tassa ca nissaraṇabhāvādiānubhāvavantatādīpanatthaṃ pītivegena udānavasena idaṃ suttaṃ abhāsi. Tathā hi idaṃ suttaṃ udānepi (udā. 72-74) saṅgītaṃ.
第四十三偈释：比库们，何谓‘起’？一日，世尊多处随喻展讲世间烦恼，且为消除烦恼，而论述涅槃教法。在众比库中有人问、“世尊已将轮回起因（无明等）宣说，并说涅槃无因无缘，为何能真实实现最高之理？”于是世尊为了解除比库们的疑惑，开示沙门婆罗门传说中“涅槃涅槃”之语仅是象征言辞，涅槃本体超越感知，非言语所及。世尊藉由此经（如《乌达那经》72-74偈）以生动语言显示无上涅槃的实义与证悟体验。
Tattha atthīti vijjati paramatthato upalabbhati. Ajātaṃ abhūtaṃ akataṃ asaṅkhatanti sabbānipi padāni aññamaññavevacanāni. Atha vā vedanādayo viya hetupaccayasamavāyasaṅkhātāya kāraṇasāmaggiyā na jātaṃ na nibbattanti ajātaṃ. Kāraṇena vinā sayameva na bhūtaṃ na pātubhūtaṃ na uppannanti abhūtaṃ. Evaṃ ajātattā abhūtattā ca yena kenaci kāraṇena na katanti akataṃ. Jātabhūtakatasabhāvo ca nāmarūpādīnaṃ saṅkhatadhammānaṃ hoti, na asaṅkhatasabhāvassa nibbānassāti dassanatthaṃ asaṅkhatanti vuttaṃ. Paṭilomato vā samecca sambhuyya paccayehi katanti saṅkhataṃ, tathā na saṅkhataṃ, saṅkhatalakkhaṇarahitanti ca asaṅkhatanti evaṃ anekehi kāraṇehi nibbattitabhāve paṭisiddhe ‘‘siyā nu kho ekeneva kāraṇena kata’’nti āsaṅkāyaṃ ‘‘na kenaci kata’’nti dassanatthaṃ ‘‘akata’’nti vuttaṃ. Evaṃ appaccayampi samānaṃ ‘‘sayameva nu kho idaṃ bhūtaṃ pātubhūta’’nti āsaṅkāyaṃ tannivattanatthaṃ ‘‘abhūta’’nti vuttaṃ. Ayañca etassa asaṅkhatākatābhūtabhāvo sabbena sabbaṃ ajātidhammattāti dassetuṃ ‘‘ajāta’’nti vuttanti. Evametesaṃ catunnampi padānaṃ sātthakabhāvo veditabbo.
此处的‘义’是指从究竟义上得以证知的义理。所谓未生、非有、未造、非聚，是诸词异文同义。譬如由缘生起的诸感受及因缘合成之事物，若无因缘，将不会出现未曾生起之物。不经因缘亦无成就，故确实不存在既生成而未成的事物。生死轮回中，受等名色诸行聚合而成之法存在，与无聚合本性的涅槃不同。所谓“反向或正向因缘生起”，是说有形有相之聚合物会以因缘生起，无聚合相则是非生非死的灭尽。由多因缘导致生法和灭法，因一因缘而成显无足据，故说“非由一因缘成”，并由此判定“非产生”。同理对现象界的存在和灭非断即续，有此因见。此即“未生未有未造未聚”之义，堪称四字真义，应当了知。
Iti bhagavā ‘‘atthi, bhikkhave, ajātaṃ abhūtaṃ akataṃ asaṅkhata’’nti paramatthato nibbānassa atthibhāvaṃ vatvā tattha hetuṃ dassento ‘‘no cetaṃ, bhikkhave’’tiādimāha. Tassāyaṃ saṅkhepo – bhikkhave, yadi ajātādisabhāvā asaṅkhatā dhātu na abhavissa na siyā, idha loke jātādisabhāvassa rūpādikkhandhapañcakasaṅkhātassa saṅkhāragatassa nissaraṇaṃ anavasesavaṭṭupasamo na paññāyeyya na upalabbheyya na sambhaveyya. Nibbānañhi ārammaṇaṃ katvā pavattamānā sammādiṭṭhiādayo ariyamaggadhammā anavasesato kilese samucchindanti, tenettha sabbassapi vaṭṭadukkhassa appavatti apagamo nissaraṇaṃ paññāyati.
如是世尊说：『比库们，存在者是未生、非有、未作、无造作者』，这是从最终意义上说明涅槃的本义，并在此指出其因缘，曰：『比库们，不是这样』等语。简言之，若未生等本性为无造作法的元素，则不会生起、不灭、不作、不结。因为在此世间，对于生起类法，其由色等五蕴集会而成的因缘法——行蕴所灭、无残余的灭尽，不能被认识、不能被觉察、不能被生成。若涅槃作为依止而现起的正见等圣道法，恰恰是无余断烦恼者，故在此处涅槃被知见为一切轮回苦难的消退、断绝、灭尽。
Evaṃ byatirekavasena nibbānassa atthibhāvaṃ dassetvā idāni anvayavasenapi taṃ dassetuṃ ‘‘yasmā ca kho’’tiādi vuttaṃ, taṃ vuttatthameva. Ettha ca yasmā ‘‘apaccayā dhammā, asaṅkhatā dhammā (dha. sa. dukamātikā 7, 8). Atthi, bhikkhave, tadāyatanaṃ, yattha neva pathavī (udā. 71). Idampi kho ṭhānaṃ duddasaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo (mahāva. 7; ma. ni. 1.281). Asaṅkhatañca vo, bhikkhave, dhammaṃ desessāmi asaṅkhatagāminiñca paṭipada’’ntiādīhi (saṃ. ni. 4.366) anekehi suttapadehi ‘‘atthi, bhikkhave, ajāta’’nti imināpi suttena nibbānadhātuyā paramatthato sabbhāvo sabbalokaṃ anukampamānena sammāsambuddhena desito, tasmā na paṭikkhipitabbaṃ. Tattha appaccakkhakārīnampi viññūnaṃ kaṅkhā vā vimati vā natthi eva. Ye pana abuddhipuggalā, tesaṃ vimativinodanatthaṃ ayamettha adhippāyaniddhāraṇamukhena yuttivicāraṇā – yathā pariññeyyatāya sauttarānaṃ kāmānaṃ rūpānañca paṭipakkhabhūtaṃ tabbidhurasabhāvaṃ nissaraṇaṃ paññāyati, evaṃ taṃsabhāvānaṃ sabbesaṃ saṅkhatadhammānaṃ paṭipakkhabhūtena tabbidhurasabhāvena nissaraṇena bhavitabbaṃ. Yañcetaṃ nissaraṇaṃ, sā asaṅkhatā dhātu. Kiñca bhiyyo, saṅkhatadhammārammaṇaṃ vipassanāñāṇaṃ api anulomañāṇaṃ kilese samucchedavasena pajahituṃ na sakkoti, tathā sammutisaccārammaṇaṃ paṭhamajjhānādīsu ñāṇaṃ vikkhambhanavaseneva kilese pajahati, na samucchedavasena. Iti saṅkhatadhammārammaṇassa sammutisaccārammaṇassa ca ñāṇassa kilesānaṃ samucchedappahāne asamatthabhāvato tesaṃ samucchedappahānakarassa ariyamaggañāṇassa tadubhayaviparītasabhāvena ārammaṇena bhavitabbaṃ , sā asaṅkhatā dhātu. Tathā ‘‘atthi, bhikkhave, ajātaṃ abhūtaṃ akataṃ asaṅkhata’’nti idaṃ nibbānassa paramatthato atthibhāvajotakavacanaṃ aviparītatthaṃ bhagavatā bhāsitattā. Yañhi bhagavatā bhāsitaṃ, taṃ aviparītatthaṃ paramatthanti yathā taṃ ‘‘sabbe saṅkhārā aniccā, sabbe saṅkhārā dukkhā, sabbe dhammā anattā’’ti (dha. pa. 277-279; cūḷani. hemakamāṇavapucchāniddesa 56). Tathā nibbānasaddo katthaci visaye yathābhūtaparamatthavisayo upacāravuttisabbhāvato seyyathāpi sīhasaddo. Atha vā attheva paramatthato asaṅkhatādhātu itaratabbiparītavinimuttasabhāvattā seyyathāpi pathavīdhātu vedanāti. Evamādīhi nayehi yuttitopi asaṅkhatāya dhātuyā paramatthato atthibhāvo veditabbo.
基于如此区别性地说明涅槃的本义之后，现在继续以正面连接语境加以论述，起于『因为……』等句，这便是该经文之意。此处所说『因缘法是造作法，无造作法非因缘法』，旨在说明存在一个无依止处，即无地亦无其他相应法的无造作究竟所依。此处所指即是无造作法的难于说处，因那是全部造作法的宁静及諸缘散尽的安住。世尊在多处经中宣说无造作法，及修行无造作道途之教理，亦通过多重圣语表明『存在，比库们，未生』。以上皆由正觉世尊以悲智开示涅槃真理，不容回倒。即便初步理解者亦无疑惑。然愚癡众生常疑惑难除，故此以逻辑推展，借由反向因缘分析，显明诸造作法与对立的无造作法之间的正理辨析——如同通过对未来世俗欲望与色法的观照，洞悉彼此截然相反及真实断净的涅槃。如是观其真理，涅槃乃无造作法之本质。且在某些语境中，涅槃之词有时表于相续对象或俗义，如同狮子之声。又或无造作法于本质上乃不同他相，即如地界、触受等。依此法理与藏论拨正，应理解为无造作法乃为涅槃最终真实义。
Gāthāsu jātanti jāyanaṭṭhena jātaṃ, jātilakkhaṇappattanti attho. Bhūtanti bhavanaṭṭhena bhūtaṃ, ahutvā sambhūtanti attho. Samuppannanti sahitabhāvena uppannaṃ, sahitehi dhammehi ca uppannanti attho. Katanti kāraṇabhūtehi paccayehi nibbattitaṃ. Saṅkhatanti tehiyeva samecca sambhuyya katanti saṅkhataṃ, sabbametaṃ paccayanibbattassa adhivacanaṃ. Niccasārādivirahitato addhuvaṃ. Jarāya maraṇena ca ekanteneva saṅghaṭitaṃ saṃsaṭṭhanti jarāmaraṇasaṅghātaṃ. ‘‘Jarāmaraṇasaṅghaṭṭa’’ntipi paṭhanti, jarāya maraṇena ca upaddutaṃ pīḷitanti attho. Akkhirogādīnaṃ anekesaṃ rogānaṃ nīḷaṃ kulāvakanti roganīḷaṃ. Sarasato upakkamato ca pabhaṅguparamasīlatāya pabhaṅguraṃ.
此中颂句中，『生』指由生起因缘而生起之义；『生起相』则指其生起时显现之特征。『有』由存在状态标示，未为作即指未成立。『共起』意为与依缘条件相应，生起共存之法。『作』谓由缘及因促成之相。『造作』则是由三者和合作用而成的造作法。凡此诸法，是互为缘起之共同称谓。『无常性等』相去除后，其叶枯萎凋落。由衰老与死亡连接组成的聚合称作『老死夹缚』。『老死夹缚』即指由衰老与死亡所苦扰、苦害诸法。眼病诸多，苦色如暗青瘀死般。河流渐减，渐断灭，视为极其脆弱难存之象。
Catubbidho āhāro ca taṇhāsaṅkhātā netti ca pabhavo samuṭṭhānaṃ etassāti āhāranettippabhavaṃ. Sabbopi vā paccayo āhāro. Idha pana taṇhāya nettiggahaṇena gahitattā taṇhāvajjā veditabbā. Tasmā āhāro ca netti ca pabhavo etassāti āhāranettippabhavaṃ. Āhāro eva vā nayanaṭṭhena pavattanaṭṭhena nettīti evampi āhāranettippabhavaṃ. Nālaṃ tadabhinanditunti taṃ upādānakkhandhapañcakaṃ evaṃ paccayādhīnavuttikaṃ, tato eva aniccaṃ, dukkhañca taṇhādiṭṭhīhi abhinandituṃ assādetuṃ na yuttaṃ.
由四种类型的饮食及种种渴爱所构成为根基，这种渴爱的起始被称为『因』发动。饮食为诸因缘之一。现今从渴爱把握的摄受行为应知渴爱最初的苦因由此发动。故此，饮食被称为渴爱起始之因。所谓饮食即视之为起点和发动起因者，亦即由眼界乃至诸根界及其对治而生。此分析指出，由于对五蕴取执的起因相互依托，故不应以憎恶态度对待此无常、苦之渴爱诸法，更不可希望以渴爱诸法为乐。
Tassanissaraṇanti ‘‘jātaṃ bhūta’’ntiādinā vuttassa tassa sakkāyassa nissaraṇaṃ nikkamo anupasantasabhāvassa rāgādikilesassa sabbasaṅkhārassa ca abhāvena tadupasamabhāvena pasatthabhāvena ca santaṃ, takkañāṇassa agocarabhāvato atakkāvacaraṃ, niccaṭṭhena dhuvaṃ, tato eva ajātaṃ asamuppannaṃ, sokahetūnaṃ abhāvato asokaṃ, vigatarāgādirajattā virajaṃ, saṃsāradukkhaṭṭitehi paṭipajjitabbattā padaṃ, jātiādidukkhadhammānaṃ nirodhahetutāya nirodho dukkhadhammānaṃ, sabbasaṅkhārānaṃ upasamahetutāya saṅkhārūpasamo, tato eva accantasukhatāya sukhoti sabbapadehi amatamahānibbānameva thometi. Evaṃ bhagavā paṭhamagāthāya byatirekavasena, dutiyagāthāya anvayavasena ca nibbānaṃ vibhāvesi.
其解脱意指从『生起有过』等说中对此身识的离弃和释放，离开不宁之性。因对贪嗔痴等烦恼以及诸造作法的不存在与除灭，随之心智安住明朗。此安静状态属超越理智所及，却真实长存。由此达到未生起也未显现之境界，无有忧愁因缘，故无忧苦；解脱者远离贪嗔痴之尘垢清净无染，故能断绝轮回之苦难。此正是涅槃究竟义，是生起苦之断灭因，众造作法止息之由，入至无上极乐，是不死不灭之无上涅槃。世尊以初偈体现差别法理，以次偈显明同理，从而详尽阐释涅槃。
Chaṭṭhasuttavaṇṇanā niṭṭhitā. · 第六经注释完毕。
7. Nibbānadhātusuttavaṇṇanā七、涅槃界经注释
§44
44. Sattame dvemāti dve imā. Vānaṃ vuccati taṇhā, nikkhantaṃ vānato, natthi vā ettha vānaṃ, imasmiṃ vā adhigate vānassa abhāvoti nibbānaṃ, tadeva nissattanijjīvaṭṭhena sabhāvadhāraṇaṭṭhena ca dhātūti nibbānadhātu. Yadipi tassā paramatthato bhedo natthi , pariyāyena pana paññāyatīti taṃ pariyāyabhedaṃ sandhāya ‘‘dvemā, bhikkhave, nibbānadhātuyo’’ti vatvā yathādhippetappabhedaṃ dassetuṃ ‘‘saupādisesā’’tiādi vuttaṃ. Tattha taṇhādīhi phalabhāvena upādīyatīti upādi, khandhapañcakaṃ. Upādiyeva sesoti upādiseso, saha upādisesenāti saupādisesā, tadabhāvato anupādisesā.
第四十四曰：第七项中提及两者，即『渴爱』之义。此谓渴爱乃渴望之根源，以其休止处即无焰灭火者无故，此乃涅槃。此涅槃因渴爱等断灭，真实本性根基所在，故为涅槃元素。虽其从究竟上无二，然从不同角度可分辨。为此，世尊说『比库们，有两种涅槃元素』，并以区别指出其为不染污者等。此处依渴爱等的果报性质论述渴爱之聚合体。所谓『执著』即聚合，连执者即追随聚集，谓执著有所余者。以此得不执者为无执，无执法乃真涅槃。
Arahanti ārakakileso, dūrakilesoti attho. Vuttañhetaṃ bhagavatā –
阿拉汉者，谓断除烦恼者，所谓远离烦恼者。世尊曾说：
‘‘Kathañca, bhikkhave, bhikkhu arahaṃ hoti, ārakāssa honti pāpakā akusalā dhammā, saṃkilesikā ponobbhavikā, sadarā dukkhavipākā, āyatiṃ jātijarāmaraṇiyā. Evaṃ kho, bhikkhave, bhikkhu arahaṃ hotī’’ti (ma. ni. 1.434).
『比库们，如何比库成为阿拉汉？谓彼为断除恶劣、不善之法、烦恼之法，是生死轮回之恶果，常伴苦果，未来当经历生死老死之苦。如此，比库方能成阿拉汉。』（中部尼柯耶1.434）
Khīṇāsavoti kāmāsavādayo cattāropi āsavā arahato khīṇā samucchinnā pahīnā paṭippassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti khīṇāsavo. Vusitavāti garusaṃvāsepi ariyamaggepi dasasu ariyavāsesupi vasi parivasi parivuṭṭho vuṭṭhavāso ciṇṇacaraṇoti vusitavā. Katakaraṇīyoti puthujjanakalyāṇakaṃ upādāya satta sekhā catūhi maggehi karaṇīyaṃ karonti nāma, khīṇāsavassa sabbakaraṇīyāni katāni pariyositāni, natthi uttariṃ karaṇīyaṃ dukkhakkhayādhigamāyāti katakaraṇīyo. Vuttampi cetaṃ –
所谓已断漏者，乃指欲漏等四漏皆尽断，阿拉汉已断众漏，截然断除，不复生起，因此称为已断漏。所谓成熟者，是指在微细法中坚固成熟，依十二因缘之道行住于十圣住处，净除烦恼，通达彼处称为成熟。所谓应作者，是指对于凡夫而言，此乃善业所取，七种支行依四圣道修行，已断漏者诸行已毕，完善无缺，再无他业可作，以得苦灭。又说：
‘‘Tassa sammā vimuttassa, santacittassa bhikkhuno;
『如是正等解脱者，心安住寂，』
Katassa paṭicayo natthi, karaṇīyaṃ na vijjatī’’ti. (a. ni. 6.55; mahāva. 244);
『已无所依，亦无应作之事。』（增支部尼柯耶6.55；大比库尼律244）
Ohitabhāroti tayo bhārā – khandhabhāro, kilesabhāro, abhisaṅkhārabhāroti. Tassime tayopi bhārā ohitā oropitā nikkhittā pātitāti ohitabhāro. Anuppattasadatthoti anuppatto sadatthaṃ, sakatthanti vuttaṃ hoti, kakārassa dakāro kato. Anuppatto sadattho etenāti anuppattasadattho, sadatthoti ca arahattaṃ veditabbaṃ. Tañhi attupanibandhaṭṭhena attano avijahanaṭṭhena attano paramatthena ca attano atthattā sakattho hoti. Parikkhīṇabhavasaṃyojanoti kāmarāgasaṃyojanaṃ, paṭighasaṃyojanaṃ, mānadiṭṭhivicikicchāsīlabbataparāmāsabhavarāgaissāmacchariyaavijjāsaṃyojananti imāni satte bhavesu. Bhavaṃ vā bhavena saṃyojenti upanibandhantīti bhavasaṃyojanāni nāma. Tāni arahato parikkhīṇāni, pahīnāni, ñāṇagginā, daḍḍhānīti parikkhīṇabhavasaṃyojano. Sammadaññā vimuttoti ettha sammadaññāti sammā aññāya, idaṃ vuttaṃ hoti – khandhānaṃ khandhaṭṭhaṃ, āyatanānaṃ āyatanaṭṭhaṃ, dhātūnaṃ suññaṭṭhaṃ, dukkhassa pīḷanaṭṭhaṃ, samudayassa pabhavaṭṭhaṃ, nirodhassa santaṭṭhaṃ, maggassa dassanaṭṭhaṃ ‘‘sabbe saṅkhārā aniccā’’ti evamādibhedaṃ vā sammā yathābhūtaṃ aññāya jānitvā tīrayitvā tulayitvā vibhāvetvā vibhūtaṃ katvā. Vimuttoti dve vimuttiyo cittassa ca vimutti nibbānañca. Arahā hi sabbakilesehi vimuttattā cittavimuttiyāpi vimutto, nibbānepi vimuttoti. Tena vuttaṃ ‘‘sammadaññā vimutto’’ti.
所谓轻负者，是指三种负担——蕴的负担、烦恼负担、外道造作负担。于此三负担，分别轻弃、降低、安置、放下，即谓负担轻除。所谓无所生义，是指无漏法已成，不复生起，其义即为阿拉汉之境界。以此为自性基础，以彼清净实相为最终之理，故自体、道体、理体三体具足。所谓断尽生存之缠，是谓以欲爱、瞋恚、我见、疑惑、戒禁戒律的执著等七种烦恼缠结为根本，断绝于七存在中。生存或生存俱缠，即谓生存缠结。其均为阿拉汉所断除，俱已舍弃，且以智慧明了坚固，名为断尽生存之缠。所谓正智解脱，即是寂灭之智，智慧具足，释然觉知。此智等于见知色蕴处，识处，六入处，受处，行处，识处诸法无常；知苦的因生起；知灭的寂静；知道的现前。由彻悟诸法无常苦空，以及诸法真相，平等透彻，慧照见之故，称为正智。解脱有二：心解脱与涅槃解脱。阿拉汉以断尽诸烦恼而得心解脱乃至涅槃解脱。故有言曰『正智解脱者』。
Tassa tiṭṭhanteva pañcindriyānīti tassa arahato carimabhavahetubhūtaṃ kammaṃ yāva na khīyati, tāva tiṭṭhantiyeva cakkhādīni pañcindriyāni. Avighātattāti anuppādanirodhavasena aniruddhattā. Manāpāmanāpanti iṭṭhāniṭṭhaṃ rūpādigocaraṃ. Paccanubhotīti vindati paṭilabhati. Sukhadukkhaṃ paṭisaṃvedetīti vipākabhūtaṃ sukhañca dukkhañca paṭisaṃvedeti tehi dvārehi paṭilabhati.
当此处说「他的止息」时，即指那位阿拉汉的终极生灭之因所生之业，尚未消尽之前，眼等五根便依旧存在，因此眼及诸根五根仍站立。所谓无障碍，是指无生无灭之状态，毫无阻碍。所谓悦与不悦，即称所爱与所不爱之色等所缘境界。所谓依正勿失，即获得并保持。所谓感受苦乐，即已获之苦乐，能由诸根得以体会。
Ettāvatā upādisesaṃ dassetvā idāni saupādisesaṃ nibbānadhātuṃ dassetuṃ ‘‘tassa yo’’tiādi vuttaṃ. Tattha tassāti tassa saupādisesassa sato arahato. Yo rāgakkhayoti rāgassa khayo khīṇākāro abhāvo accantamanuppādo. Esa nayo sesesupi. Ettāvatā rāgādikkhayo saupādisesā nibbānadhātūti dassitaṃ hoti.
如是已显示余蕴尚存，今又显现无余热处涅槃境界，称为「那个人」等。此处「他」指彼有余热者，谓觉者余热尚存。所谓灭贪，即贪之灭绝，是贪已灭尽现前无起无灭状态。此法名为余热灭除，此余热灭除即无余热涅槃境界。
Idhevāti imasmiṃyeva attabhāve. Sabbavedayitānīti sukhādayo sabbā abyākatavedanā, kusalākusalavedanā pana pubbeyeva pahīnāti. Anabhinanditānīti taṇhādīhi na abhinanditāni. Sītibhavissantīti accantavūpasamena saṅkhāradarathapaṭippassaddhiyā sītalī bhavissanti, appaṭisandhikanirodhena nirujjhissantīti attho. Na kevalaṃ vedayitāniyeva, sabbepi pana khīṇāsavasantāne pañcakkhandhā nirujjhissanti, vedayitasīsena desanā katā.
所谓「此处」即在此自身之境。所谓一切感受，即诸乐等成就，包括所有未解脱的感受。谓善恶感受依前已断。所谓不悦，即对渴爱等恼恨不喜。所谓凉和生者，即以极度止息之善根，令蕴轮回浊流清凉，且以无断续之止息使其熄灭，意旨如是。非仅感受灭，然闻教亦示已余结断尽，五蕴终熄灭，感受亦止，遂如此宣说。
Gāthāsu cakkhumatāti buddhacakkhu, dhammacakkhu, dibbacakkhu, paññācakkhu, samantacakkhūti pañcahi cakkhūhi cakkhumatā. Anissitenāti taṇhādiṭṭhinissayavasena kañci dhammaṃ anissitena, rāgabandhanādīhi vā abandhena. Tādināti chaḷaṅgupekkhāvasena sabbattha iṭṭhādīsu ekasabhāvatāsaṅkhātena tādilakkhaṇena tādinā. Diṭṭhadhammikāti imasmiṃ attabhāve bhavā vattamānā. Bhavanettisaṅkhayāti bhavanettiyā taṇhāya parikkhayā. Samparāyikāti samparāye khandhabhedato parabhāge bhavā. Yamhīti yasmiṃ anupādisesanibbāne. Bhavānīti liṅgavipallāsena vuttaṃ, upapattibhavā sabbaso anavasesā nirujjhanti, na pavattanti.
《偈语》中「具眼者」即指佛眼、法眼、神通眼、智慧眼及遍照眼五眼。所谓无依者，是因渴爱及见执无依，或因贪欲等束缚除尽而无依。所谓如是者，即以六境观照，诸所欲等统一称之为如是。所谓有见相灭，是指因断除燃灯渴爱而灭除生死循环。所谓终止轮回者，是指渴爱断尽灭除生死。所谓来世者，谓无余涅槃中已无一切生死界，此生死界因相反故永断不复生。
Teti te evaṃ vimuttacittā. Dhammasārādhigamāti vimuttisārattā imassa dhammavinayassa, dhammesu sārabhūtassa arahattassa adhigamanato. Khayeti rāgādikkhayabhūte nibbāne ratā abhiratā. Atha vā niccabhāvato seṭṭhabhāvato ca dhammesu sāranti dhammasāraṃ, nibbānaṃ. Vuttañhetaṃ ‘‘virāgo seṭṭho dhammānaṃ (dha. pa. 273), virāgo tesaṃ aggamakkhāyatī’’ti (itivu. 90; a. ni. 4.34) ca. Tassa dhammasārassa adhigamahetu khaye sabbasaṅkhāraparikkhaye anupādisesanibbāne ratā. Pahaṃsūti pajahiṃsu. Teti nipātamattaṃ. Sesaṃ vuttanayameva.
如是即彼解脱心。所谓法之实质法得，即论述此法律之实质、觉悟之阿拉汉果位之得。所谓断灭，是谓于贪欲等断灭之涅槃，乐弃不乐。又以常乐之性最胜为法实质及涅槃。经文中有言「离欲最为胜法，离欲为诸法第一善说」，显示法实质因断尽烦恼及行尽诸法，于无余涅槃中安住。弃之即舍弃。于是此句只是结尾词，余义已在前述。
Sattamasuttavaṇṇanā niṭṭhitā. · 第七经注释完毕。
8. Paṭisallānasuttavaṇṇanā八、独处经注释
§45
45. Aṭṭhame paṭisallānarāmāti tehi tehi sattasaṅkhārehi paṭinivattitvā sallānaṃ paṭisallānaṃ, ekavihāro ekamantasevitā, kāyavivekoti attho. Taṃ paṭisallānaṃ ramanti rocantīti paṭisallānarāmā. ‘‘Paṭisallānārāmā’’tipi pāṭho. Yathā vuttaṃ paṭisallānaṃ āramitabbato ārāmo etesanti paṭisallānārāmā. Viharathāti evaṃbhūtā hutvā viharathāti attho. Paṭisallāne ratā niratā sammuditāti paṭisallānaratā. Ettāvatā jāgariyānuyogo, tassa nimittabhūtā vūpakaṭṭhakāyatā ca dassitā. Jāgariyānuyogo, sīlasaṃvaro, indriyesu, guttadvāratā, bhojane mattaññutā, satisampajaññanti imehi dhammehi vinā na vattatīti tepi idha atthato vuttā evāti veditabbā.
第四十五章 第八讲独处安住，即在诸心行放归还原后安住独处、仅自一室、心念专一，此即身心离群独处之意，名为身心独处。所谓独处者，指隐居林中安住处。称独处安住者，乐于单独独处也。所谓安住乐之，不离懈怠，此处特为显现禅定及止观具足之标志。诸修行之中，专精正念、戒清净、根禁制、口舍门、中饮食限，具此三法则而无，修行不成，此正是此处义理。
Ajjhattaṃ cetosamathamanuyuttāti attano cittasamathe anuyuttā. Ajjhattaṃ attanoti ca etaṃ ekatthaṃ, byañjanameva nānaṃ. Bhummatthe cetaṃ samathanti anusaddayogena upayogavacanaṃ. Anirākatajjhānāti bahi anīhatajjhānā avināsitajjhānā vā. Nīharaṇaṃ vināso vāti idaṃ nirākataṃ nāma ‘‘thambhaṃ niraṃkatvā nivātavuttī’’tiādīsu (su. ni. 328) viya. Vipassanāya samannāgatāti sattavidhāya anupassanāya yuttā. Sattavidhā anupassanā nāma aniccānupassanā, dukkhānupassanā, anattānupassanā, nibbidānupassanā, virāgānupassanā, nirodhānupassanā, paṭinissaggānupassanā ca, tā visuddhimagge vitthāritāva.
所谓内心安定之熟练者，即意指自心安定之熟练。内心者，此处指一处，乃显现相而非种种所指。就基础而言，心以止息法练习而安定，此因而能称为平静。所谓“不起观定”，则指外不起、不熄灭之观定。正如《增支部》中所云“拆除障碍，风平浪静”，即是指此“不起观定”。“具足于观”即因缘和合具足于七种观法。七种观法名为：无常观、苦观、无我观、厌离观、离欲观、灭观及舍弃观，此于净道中详加阐述。
Brūhetāro suññāgārānanti vaḍḍhetāro suññāgārānaṃ. Ettha ca ‘‘suññāgārāna’’nti yaṃkiñci vivittaṃ bhāvanānuyogassa anucchavikaṭṭhānaṃ. Samathavipassanāvasena kammaṭṭhānaṃ gahetvā rattindivaṃ suññāgāraṃ pavisitvā bhāvanānuyogavasena nisīdamānā bhikkhū ‘‘brūhetāro suññāgārāna’’nti veditabbā. Ekabhūmikādipāsādepi pana vāsaṃ kurumānā jhāyino suññāgārānaṃ brūhetārotveva veditabbā.
有句称“农夫耕空舍”，意指耕耘无为之处。此处“空舍”指修习清静独处法中的幽深处所，无论昼夜持修禅定与观法，坐禅之比库皆当以“农夫耕空舍”之意而观之。即便居住于平地坚固建筑之中，禅定者亦应视此地犹如空舍之农夫耕耘。
Ettha ca yā ‘‘paṭisallānarāmā, bhikkhave, viharatha paṭisallānaratā’’ti vūpakaṭṭhakāyatā vihitā, sā parisuddhasīlassa, na asīlassa avisuddhasīlassa vā tassa rūpārammaṇādito cittavinivattanasseva abhāvatoti atthato sīlavisuddhi dassitāti vuttovāyamattho. ‘‘Ajjhattaṃ cetosamathamanuyuttā anirākatajjhānā’’ti padadvayena samādhibhāvanā, ‘‘vipassanāya samannāgatā’’ti iminā paññābhāvanā vihitāti lokiyā tisso sikkhā dassitā.
此处提及“请于独处林中安住，诸比库，以安于独处为悦”，此句意在表明，独处林并非只是清净行为或清净戒律之所，而是心向色法等诸根境退转的表象成熟，即戒净之证。所谓“内心安定于不起世间牵挂观定”，表明此为禅定修习；而“具备观法”，则示慧之培养，此即世间三学中戒定慧的表现。
Idāni tāsu patiṭṭhitassa avassaṃbhāviphalaṃ dassetuṃ ‘‘paṭisallānarāmāna’’ntiādi vuttaṃ. Tattha brūhetānanti vaḍḍhetānaṃ. Dvinnaṃ phalānanti tatiyacatutthaphalānaṃ. Pāṭikaṅkhanti icchitabbaṃ avassaṃbhāvī. Aññāti arahattaṃ. Tañhi heṭṭhimamaggañāṇehi ñātamariyādaṃ anatikkamitvā jānanato paripuṇṇajānanattā upari jānanakiccābhāvato ca ‘‘aññā’’ti vuccati. Sati vā upādiseseti sati vā kilesūpādisese, pahātuṃ asakkuṇeyye sati. Ñāṇe hi aparipakke ye tena paripakkena pahātabbakilesā, te na pahīyanti. Taṃ sandhāyāha ‘‘sati vā upādisese’’ti. Sati ca kilese khandhābhisaṅkhārā tiṭṭhanti eva. Iti imasmiṃ sutte anāgāmiphalaṃ arahattanti dve dhammā dassitā. Yathā cettha, evaṃ ito paresu dvīsu suttesu.
今述前已立者，欲展示其具足之果报，故云“请于独处林中安住”等。言“增益者”即增益之果。所谓二者果，即第三、第四果。所欲者即是阿拉汉。所谓他者，则指阿拉汉。对此以下述未达根本之已知，依详尽成就证知，以根基知识之上，因无修习之故果断称为“他者”。所谓“念或染心”，念与染心均难断除，唯有明慧成熟可断除之。所谓“不成熟之知，随成熟知而断除染心，非断除者”。为此特别言“念或染心”。因念即染心，蕴中染污之为因，本经中揭示非余二经中所见无余漏果而得阿拉汉，此义明白。如是于此经中此处示阿拉汉果，有两法。例如此文，如此者，于他二经中亦有。
Gāthāsu ye santacittāti ye yogāvacarā tadaṅgavasena vikkhambhanavaseva ca samitakilesatāya santacittā. Nepakkaṃ vuccati paññā, tāya samannāgatattā nipakā. Iminā tesaṃ kammaṭṭhānapariharaṇañāṇaṃ dasseti. Satimantoca jhāyinoti ṭhānanisajjādīsu kammaṭṭhānāvijahanahetubhūtāya satiyā satimanto, ārammaṇūpanijjhānalakkhaṇena jhānena jhāyino. Sammā dhammaṃ vipassanti, kāmesu anapekkhinoti pubbeyeva ‘‘aṭṭhikaṅkalūpamā kāmā’’tiādinā (ma. ni. 1.234; pāci. 417) vatthukāmesu kilesakāmesu ca ādīnavapaccavekkhaṇena anapekkhino anatthikā te pahāya adhigataṃ upacārasamādhiṃ appanāsamādhiṃ vā pādakaṃ katvā nāmarūpaṃ tassa paccaye ca pariggahetvā kalāpasammasanādikkamena sammā aviparītaṃ pañcakkhandhadhammaṃ aniccādito vipassanti.
诗句中所称心安者，乃指因禅定之便利而行持善行，因施伏烦恼而心安稳。所谓未熟慧，因具慧而称为成熟。此处显示断除修习场所之智慧。修习念者，以正位住等禅处因念而不移，即是有觉念者；以对境入静定禅定者，是为禅修者。真正觉知法者，离欲心不依赖于欲界欲相，正如古经中云“八无用欲”及一切根染欲，因忧患观察而不起依赖，舍弃非义义法，得止近行之定、安止之定，断除名色依缘，依集纳定而正确观达五蕴无常苦无我三相。
Appamādaratāti vuttappakārāya samathavipassanābhāvanāya appamajjane ratā abhiratā tattha appamādeneva rattindivaṃ vītināmentā. Santāti samānā. ‘‘Sattā’’tipi pāṭho, puggalāti attho. Pamāde bhayadassinoti nirayūpapattiādikaṃ pamāde bhayaṃ passantā. Abhabbā parihānāyāti te evarūpā samathavipassanādhammehi maggaphalehi vā parihānāya abhabbā. Samathavipassanāto hi sampattato na parihāyanti, itarāni ca appattāni pāpuṇanti. Nibbānasseva santiketi nibbānassa ca anupādāparinibbānassa ca santike eva, na cirasseva naṃ adhigamissantīti.
所谓“勤勉”，其含义系指以恰当方式修习止与观的精进，乐于勤劳，不懈懒散，在此如昼夜般不断勤奋。所谓“等”，即平等之意。“诸有”一词，乃指众生。谓常恐惧懈怠，因其恐惧恶趣等故能勤奋。所谓“不足胜任致灾难”，此类勤勉是修止观法及其所生正道果报之功德者所不能废灭之。反之，有些不成功者得时有毁减。所谓涅槃即是在现前，及无着灭尽涅槃现前处，非长久遥远不可得也。
Aṭṭhamasuttavaṇṇanā niṭṭhitā. · 第八经注释完毕。
9. Sikkhānisaṃsasuttavaṇṇanā九、学之利益经注释
§46
46. Navame sikkhānisaṃsāti ettha sikkhitabbāti sikkhā, sā tividhā adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhāti. Tividhāpi cesā sikkhā ānisaṃsā etesaṃ, na lābhasakkārasilokāti sikkhānisaṃsā. Viharathāti sikkhānisaṃsā hutvā viharatha, tīsu sikkhāsu ānisaṃsadassāvino hutvā tāhi sikkhāhi laddhabbaṃ ānisaṃsameva sampassantā viharathāti attho. Paññuttarāti tāsu sikkhāsu yā adhipaññāsikkhāsaṅkhātā paññā, sā uttarā padhānā visiṭṭhā etesanti paññuttarā. Ye hi sikkhānisaṃsā viharanti, te paññuttarā bhavantīti. Vimuttisārāti arahattaphalasaṅkhātā vimutti sāraṃ etesanti vimuttisārā, yathāvuttaṃ vimuttiṃyeva sārato gahetvā ṭhitāti attho. Ye hi sikkhānisaṃsā paññuttarā ca, na te bhavavisesaṃ patthenti, apica kho vibhavaṃ ākaṅkhantā vimuttiṃyeva sārato paccenti. Satādhipateyyāti jeṭṭhakakaraṇaṭṭhena sati adhipateyyaṃ etesanti satādhipateyyā adhipati eva adhipateyyanti katvā, catūsu satipaṭṭhānesu suppatiṭṭhitacittā kāyānupassanādimukhena samathavipassanābhāvanānuyuttāti attho.
第九为修学的教导。此处所说的教导，是指修习，有三类，即道德修习、心意修习、智慧修习。这三类修习被尊为教导的条件，不是指获得称誉奖赏的道德缘故。所谓修行，就是成就教导条件之后而住持，在这三类修习中作为成就教导的显现者而体验所应获得的成就，持此而修行。所言最胜者，是指这三类修习中被称为智慧修习的智慧，是最上且特殊的。修持教导条件者，就是这些最上者。所谓解脱之要，是指解脱果报为内容。意即以解脱为核心而建立立持。那些修持教导条件且为最上者者，不取有为法特殊，虽渴求无为法解脱，也以解脱为中心。所谓正念主导，是指正念行于最高层面，即以正念为主导，在四念处中身观等为主要修学方法，配合止观修习。此意如此。
Atha vā sikkhānisaṃsāti bhikkhave, evarūpe dullabhakkhaṇapaṭilābhe tividhasikkhāsikkhanameva ānisaṃsaṃ katvā viharatha, evaṃ viharantā ca paññuttarā paññāya uttarā lokuttarapaññāya samannāgatā hutvā viharatha, evaṃbhūtā ca vimuttisārā nibbānasārā anaññasārā viharatha. Tathābhāvassa cāyaṃ upāyo, yaṃ satādhipateyyā viharatha, satipaṭṭhānabhāvanāya yuttappayuttā hotha, sabbattha vā satārakkhena cetasā viharathāti evamettha attho veditabbo. Iti bhagavā tīsu sikkhāsu bhikkhū niyojento yathā tā sikkhitabbā, yena ca pāripūriṃ gacchanti, taṃ saṅkhepeneva dassetvā idāni yathānusiṭṭhaṃ paṭipajjamānānaṃ phalavisesadassanena tassā paṭipattiyā amoghabhāvaṃ pakāsento ‘‘sikkhānisaṃsāna’’ntiādimāha. Taṃ vuttatthameva.
又称修行条件者，比库们，应当以此言：在此难得难遇的三类修习教法已被确定之下，安心修持。如此安住，成为智慧最上，具足超世智慧，成为解脱要义、涅槃要义及唯有要义者。对此境界，有此方法，即应常守正念主导，配合念处专修，心念常净，广泛安住。此义理应如此理解。故世尊教导三类教导比库们，令其依所当修习而修持，且成就完整。现略说其总纲，以今时实际修学得大果证的分别之相，彰显其不可失误的实证性，即称“修学条件”等等。其义即与此相应。
Gāthāsu paripuṇṇasikkhanti aggaphalappattiyā parisuddhasikkhaṃ, asekkhanti attho. Apahānadhammanti ettha pahānadhammā vuccanti kuppā vimuttiyo. Pahānadhammoti hi hānadhammo kuppadhammo. Na pahānadhammoti apahānadhammo, akuppadhammo. ‘‘Appahānadhammo’’tipi pāḷi, so eva attho. Khayo eva antoti khayanto, jātiyā khayanto jātikhayanto, nibbānaṃ. Khayo vā maraṇaṃ, jātikhayanto nibbānameva, tassa diṭṭhattā jātikhayantadassī.
诗句谓圆满修习者即获最高果位，称之为清净修习者。所谓断除者，此处指断除的事法，即断除熄灭。断除是断绝之义，非断绝则非断除。巴利语“Appahānadhammo”即断绝义。灭尽是终极消灭，生灭之者灭尽生灭，生灭灭尽者便是涅槃。所谓灭尽即死亡，生灭灭尽者即涅槃，其真实面目显示为生灭的消灭。
Tasmāti yasmā sikkhāpāripūriyā ayaṃ jarāpāraṅgamanapariyosāno ānisaṃso, tasmā. Sadāti sabbakālaṃ. Jhānaratāti lakkhaṇūpanijjhāne, ārammaṇūpanijjhāneti duvidhepi jhāne ratā, tato eva samāhitā. Māraṃ sasenaṃ abhibhuyyāti kilesasenāya anaṭṭhasenāya ca sasenaṃ anavasiṭṭhaṃ catubbidhampi māraṃ abhibhavitvā. Devaputtamārassapi hi guṇamāraṇe sahāyabhāvūpagamanato kilesā ‘‘senā’’ti vuccanti. Tathā rogādayo anaṭṭhā maccumārassa. Yathāha –
因此，因修习圆满，老死的终结成为了教导条件。所谓常住，是恒常不变。以禅定为乐，即以五禅支相应的内息睹入为乐，形心凝聚。魔王发起军兵来侵犯，谓魔军，即内烦恼之兵力未被破灭。魔亦如是，以虚伪伴随执著的三十三天魔王及其部将入侵，烦恼之军像疾病般未被杜绝。譬如说：
‘‘Kāmā te paṭhamā senā, dutiyā arati vuccati;
“欲乐是你的第一军队，第二军队为不悦，
Tatiyā khuppipāsā te, catutthī taṇhā pavuccati.
第三为饥渴苦楚，第四则称为渴爱。”
‘‘Pañcamī thinamiddhaṃ te, chaṭṭhā bhīrū pavuccati;
第五是昏沉睡眠，第六是恐惧心，称为畏缩；
Sattamī vicikicchā te, makkho thambho ca aṭṭhamo.
第七是疑惑，第八则是懈怠和懒惰。
‘‘Lābho siloko sakkāro, micchāladdho ca yo yaso;
获得世间利欲、尊敬，以及不正当得来的名声，
Yo cattānaṃ samukkaṃse, pare ca avajānati.
自己高举却轻视他者者，
‘‘Esā namuci te senā, kaṇhassābhippahārinī;
这便是你的军队，黑暗的摧毁者，
Na naṃ asūro jināti, jetvā ca labhate sukha’’nti. (su. ni. 438-441; mahāni. 28);
非恶鬼所能制服，征服之后才能得到安乐。」（中部·尼波拉经第438-441偈；大集论第28章）
Yathā cāha –
如同此处说——
‘‘Ajjeva kiccamātappaṃ, ko jaññā maraṇaṃ suve;
『今日若有事需完成，谁能知晓何时死亡为美？
Na hi no saṅgaraṃ tena, mahāsenena maccunā’’ti. (ma. ni. 3.280; jā. 2.22.121);
我们绝不依靠那命令我们战斗的强大死神。』（《中部》3.280；《本生经》2.22.121）
Bhavatha jātimaraṇassa pāragāti jātiyā maraṇassa ca pāragāmino nibbānagāmino bhavathāti.
所谓超越生死者，即是超越生与死之流转，乃至达于涅槃彼岸者。
Navamasuttavaṇṇanā niṭṭhitā. · 第九经注释完毕。
10. Jāgariyasuttavaṇṇanā10. 警寤经注释
§47
47. Dasame jāgaroti jāgarako vigataniddo jāgariyaṃ anuyutto, rattindivaṃ kammaṭṭhānamanasikāre yuttappayuttoti attho. Vuttañhetaṃ –
四十七、所谓第十，称为清醒者。清醒者即无病痛者，专心修习夜昼功课，用心专一者也。
‘‘Kathañca, bhikkhave, bhikkhu pubbarattāpararattaṃ jāgariyānuyogamanuyutto hoti? Idha bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi karitvā, rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Evaṃ bhikkhu pubbarattāpararattaṃ jāgariyānuyogamanuyutto hotī’’ti (vibha. 519).
经中说：『比库，如何比库昼夜不辍，恒持清醒而无懈怠呢？此处，比库白天行走与坐卧时，恒以净戒持心调伏；夜间第一更时分，亦复如是，以净戒持心调伏；至夜间第二更，比库安坐于狮子座位（自在安稳座），双足平放，专注清明，心念起身；夜间第三更，则起身步行坐卧，仍以净戒持心调伏。如此，比库昼夜清醒不懈怠，恒持如此行』（《毗婆沙论》519）。
Casaddo sampiṇḍanattho, tena vakkhamāne satādibhāve sampiṇḍeti. Assāti siyā, bhaveyyāti attho. ‘‘Jāgaro ca bhikkhu vihareyyā’’ti ca paṭhanti. Sabbattha sabbadā ca kammaṭṭhānāvijahanavasena satiavippavāsena sato sampajānoti sattaṭṭhāniyassa catubbidhassapi sampajaññassa vasena sampajāno. Samāhitoti upacārasamādhinā appanāsamādhinā ca samāhito ekaggacitto. Pamuditoti paṭipattiyā ānisaṃsadassanena uttaruttari visesādhigamena vīriyārambhassa ca amoghabhāvadassanena pamudito pāmojjabahulo. Vippasannoti tato eva paṭipattibhūtāsu tīsu sikkhāsu paṭipattidesake ca satthari saddhābahulatāya suṭṭhu pasanno. Sabbattha assāti sambandho vihareyyāti vā.
「杂然」意为混合、合成、堆积等义，故语出时指结合种种状态等。这里“存在”作是，有为的意思。句中『沙弥应持戒修行』是一句话的说明。无论何时何地，因具诸修行境界、摄持正念、正勤修习，能胜任七觉支四摄之一的正念所摄生起的正知。所说一心不乱的专注，是指从初级入散禅那到深入安住禅那的专注集中心境。欢喜是因修行中因缘增长而由内心生起的恣意欣悦、多而常在的欢喜。明了通达是指于三学达成的生活修行过程中，随师教示修行后坚定信心而心怀欢喜而相俟。无论何处所谓“存在”，皆指与修行、处世相联系的行为状态。
Tattha kālavipassī ca kusalesu dhammesūti tasmiṃ kāle vipassako, tattha vā kammaṭṭhānānuyoge kālavipassī kālānurūpaṃ vipassako. Kiṃ vuttaṃ hoti? Vipassanaṃ paṭṭhapetvā kalāpasammasanādivasena sammasanto āvāsādike satta asappāye vajjetvā sappāye sevanto antarā vosānaṃ anāpajjitvā pahitatto cittassa samāhitākāraṃ sallakkhento sakkaccaṃ nirantaraṃ aniccānupassanādiṃ pavattento yasmiṃ kāle vipassanācittaṃ līnaṃ hoti, tasmiṃ dhammavicayavīriyapītisaṅkhātesu, yasmiṃ pana kāle cittaṃ uddhataṃ hoti, tasmiṃ passaddhisamādhiupekkhāsaṅkhātesu kusalesu anavajjesu bojjhaṅgadhammesūti evaṃ tattha tasmiṃ tasmiṃ kāle, tasmiṃ vā kammaṭṭhānānuyoge kālānurūpaṃ vipassako assāti. Satisambojjhaṅgo pana sabbattheva icchitabbo . Vuttañhetaṃ ‘‘satiñca khvāhaṃ, bhikkhave, sabbatthikaṃ vadāmī’’ti (saṃ. ni. 5.234; mi. pa. 2.1.13). Ettāvatā puggalādhiṭṭhānāya desanāya jāgariyaṃ dassetvā yehi dhammehi jāgariyānuyogo sampajjati, te pakāseti.
此处“时刻远见者”指于善法中所现现时刻的正见者。所谓时刻远见者，指于所习修行法门中依时依地修习观察现象（即修习正念观照时刻所缘境）的慧观察者。问道何谓时刻远见？谓修行者安住于正见，观恒常起灭变化，并能辨别自身心念无间断地起伏变化。此时精神专注，恬静安稳，连续不断地观察无常等实相；此时进起调伏心念，安住于安定正念，具诸善根的觉支功德。欲告诫比库，须当时时存正念。经中所说“我常说，念是无处不在”的话（《集经·小部》卷五）即说明此义。以这般为众生立心教法，示现觉悟之急速进步，正是所说时刻远见。
Evaṃ bhagavā āraddhavipassakassa bhikkhuno saṅkhepeneva saddhiṃ upakārakadhammehi sammasanacāraṃ dassetvā idāni tathā paṭipajjantassa paṭipattiyā avañjhabhāvaṃ dassento ‘‘jāgarassa, bhikkhave, bhikkhuno’’tiādimāha. Tattha jāgariyānuyoge satisampajaññasamādānāni sabbatthakāni sammodapasādāvahāni, tattha kālavipassanā nāma vipassanāya gabbhaggahaṇaṃ paripākagataṃ. Upakkilesavimutte hi vīthipaṭipanne vipassanāñāṇe tikkhe sūre vahante yogino uḷāraṃ pāmojjaṃ pasādo ca hoti, tehi ca visesādhigamassa santikeyeva. Vuttañhetaṃ –
世尊对初发起慧观察之比库，简明地示现辅助修行的所应具备的正知正念之生活原则，现今为正行者示范正确修行之道，如说“清醒比库”，尚示其修行正能之四念处禅定具足，代表了时刻远见观照法门达到成熟的阶段。于此，因修内障烦恼消除而进入正见所引导之修行道路中，道士持慧而气盛，生起欢喜和安住，时时保持清淨心境，特别于近于觉悟之时，欢喜感和坚定信心难以用言语形容。经中为证此义，乃引用言说——
‘‘Yato yato sammasati, khandhānaṃ udayabbayaṃ;
「无论何时正念起，便见五蕴起灭变。」
Labhatī pītipāmojjaṃ, amataṃ taṃ vijānataṃ.
「因缘聚合生出欢喜，知晓不灭之妙法。」
‘‘Pāmojjabahulo bhikkhu, pasanno buddhasāsane;
「欢喜多则比库安稳，欢喜多则佛法可敬。」
Adhigacche padaṃ santaṃ, saṅkhārūpasamaṃ sukha’’nti. (dha. pa. 374, 381);
『得至安乐境界，诸行亦如寂灭般安详』，此语出于《达那经》卷四百七十四、卷三百八十一。
Gāthāsu jāgarantā suṇāthetanti etaṃ mama vacanaṃ ekanteneva pamādaniddāya avijjāniddāya pabodhanatthaṃ jāgarantā satisampajaññādidhammasamāyogena jāgariyaṃ anuyuttā suṇātha. Ye suttā te pabujjhathāti ye yathāvuttaniddāya suttā supanaṃ upagatā, te tumhe jāgariyānuyogavasena indriyabalabojjhaṅge saṅkaḍḍhitvā vipassanaṃ ussukkāpentā appamādapaṭipattiyā tato pabujjhatha atha vā jāgarantāti jāgaranimittā. ‘‘Suṇātheta’’nti ettha ‘‘eta’’nti vuttaṃ, kiṃ taṃ vacananti āha ‘‘ye suttā te pabujjhathā’’tiādi. Tattha ye suttāti ye kilesaniddāya suttā, te tumhe ariyamaggapaṭibodhena pabujjhatha. Suttā jāgaritaṃ seyyoti idaṃ pabodhassa kāraṇavacanaṃ. Yasmā yathāvuttasupato vuttappakāraṃ jāgaritaṃ jāgaraṇaṃ atthakāmassa kulaputtassa seyyo pāsaṃsataro hitasukhāvaho, tasmā pabujjhatha. Natthi jāgarato bhayanti idaṃ tattha ānisaṃsadassanaṃ. Yo hi saddhādīhi jāgaraṇadhammehi samannāgamena jāgaro jaggati, pamādaniddaṃ na upagacchati, tassa attānuvādabhayaṃ parānuvādabhayaṃ daṇḍabhayaṃ duggatibhayaṃ jātiādinimittaṃ sabbampi vaṭṭabhayaṃ natthi.
『于偈中称曰“警觉而闻”』，此为我语，只为了断除疏忽之因及无明之因而觉悟；警觉者，承接具正念、正知等法的相续，故应警觉而闻。经文云：“当觉醒者，所说之经”，意指由因烦恼所生之经文，众当以圣道觉知而悟入。经文即为警觉之因语。正如经中所言，警觉者兼觉醒如睡眠时所述之法，则你们应借警觉之功，凭根力觉察觉照，修行观慧以柔和心，勤修不懈，临此之后方得觉悟或持续警觉。此中“警觉而闻”指示“经语如是”，其意为何，文所明说“如是诸经说者，当觉醒”等。此“诸经”指为烦恼所生之经，彼等宜以觉悟圣道而悟入。经文被称为“觉醒”，乃觉知之因语。因睡得如经所云之法，警觉即为其自然状况，适合修行善法。故应当觉知无恐。凡具足信等觉悟具能者，于警觉行相中生起觉者，其无明疏忽不复生，彼自我谛责他谛责及堕落惧怖、恶趣生死因缘等诸苦皆悉废除，无所畏惧。
Kālenāti āvāsasappāyādīnaṃ laddhakālena. Soti nipātamattaṃ. Sammādhammaṃ parivīmaṃsamānoti vipassanāya ārammaṇabhūtaṃ tebhūmakadhammaṃ sammā ñāyena yathā nibbindanavirajjanādayo sambhavanti, evaṃ parito vīmaṃsanto, sabbākārena vipassantoti attho. Ekodibhūtoti eko seṭṭho hutvā udetīti ekodi, samādhi. So ekodi bhūto jāto uppanno etassāti ekodibhūto. Aggiāhitādisaddānaṃ viya ettha bhūtasaddassa paravacanaṃ daṭṭhabbaṃ. Ekodiṃ vā bhūto pattoti ekodibhūto. Ettha ca ekodīti maggasamādhi adhippeto, ‘‘samāhito’’ti ettha pana pādakajjhānasamādhinā saddhiṃ vipassanāsamādhi. Atha vā kālenāti maggapaṭivedhakālena. Sammā dhammaṃ parivīmaṃsamānoti sammadeva catusaccadhammaṃ pariññābhisamayādivasena vīmaṃsanto, ekābhisamayena abhisamento. Ekodibhūtoti eko seṭṭho asahāyo vā hutvā udetīti ekodi, catukiccasādhako sammappadhāno. So ekodi bhūto jātoti sabbaṃ purimasadisameva. Vihane tamaṃ soti so evaṃbhūto ariyasāvako arahattamaggena avijjātamaṃ anavasesato vihaneyya samucchindeyya.
“时”指诸宿命果报等生起之时，意指因而受得之时。此词乃助词。修正法意谓正等观中受修观察，以深慧正知了达法之本质，如厌倦、无欲等缘起，周遍详察，悉达一切法，谓如是。独一之成就者，谓成为首领者，即禅定之始。此独一成就者乃已成定，现生法为初禅中心，入定生起。此处如由“火名言”类比，表明本质语义应辨明。依初禅入定而成定。又“时”或指圣道现前之所纪时。修正法谓彻悟四圣谛，佛法大成事理。一成就者者，成为最上，无所依靠者，称为独一成就，意指具足四摄法，广修正行，正勤修习。此独一成就者既成已然，方生起。尽皆依前所成一如。破灭烦恼，此为正行者，圣弟子依阿拉汉道处、无余涅槃得，如此破除顽迷，不复有迷惑，方能斩除。
Iti bhagavā paṭipattiyā amoghabhāvaṃ dassetvā idāni tattha daḷhaṃ niyojento ‘‘tasmā have’’ti osānagāthamāha. Tattha tasmāti yasmā jāgarato satiavippavāsādinā samathavipassanābhāvanā pāripūriṃ gacchati, anukkamena ariyamaggo pātubhavati, tato cassa sabbaṃ vaṭṭabhayaṃ natthi, tasmā. Haveti ekaṃsena daḷhaṃ vā. Bhajethāti bhajeyya. Evaṃ jāgariyaṃ bhajanto ca ātāpibhāvādiguṇayutto bhikkhu saṃyojanāni bhinditvā aggaphalañāṇasaṅkhātaṃ anuttaraṃ uttararahitaṃ sambodhiṃ phuse pāpuṇeyya. Sesaṃ vuttanayameva.
佛陀借由修行者之实际行持呈现不失正果的坚固状态后，于此故而说：“故应当”。其中“故应”为由于警觉者遍满断除心不善及警觉定慧之成长，得以全面成就，圣道遂现，于是其一切无所畏惧，此语由“故应”涵义明了。“应当”乃独一坚定之义。修持警觉而能执持正法，具足热诚等诸明德，此比库可断诸缠缚，获至上殊胜果报，证得无上究竟正觉，至此全言终结。
Dasamasuttavaṇṇanā niṭṭhitā. · 第十经注释完毕。
11. Āpāyikasuttavaṇṇanā11. 恶趣经注释
§48
48. Ekādasame āpāyikāti apāye nibbattissantīti āpāyikā. Tatthāpi niraye nibbattissantīti nerayikā. Idamappahāyāti idaṃ idāni vakkhamānaṃ duvidhaṃ pāpasamācāraṃ appajahitvā, tathāpaṭipattitathāpaggahaṇavasena pavattaṃ vācaṃ cittaṃ diṭṭhiñca appaṭinissajjitvāti attho. Abrahmacārīti brahmaseṭṭhaṃ caratīti brahmacārī, brahmā vā seṭṭho ācāro etassa atthīti brahmacārī, na brahmacārīti abrahmacārī, brahmacāripaṭirūpako dussīloti attho. Brahmacāripaṭiññoti ‘‘brahmacārī aha’’nti evaṃpaṭiñño. Paripuṇṇanti akhaṇḍādibhāvena avikalaṃ. Parisuddhanti upakkilesābhāvena parisuddhaṃ. Amūlakenāti diṭṭhādimūlavirahitena, diṭṭhaṃ sutaṃ parisaṅkitanti imehi codanāmūlehi vajjitena. Abrahmacariyena aseṭṭhacariyena. Anuddhaṃsetīti ‘‘parisuddho aya’’nti jānantova pārājikavatthunā dhaṃseti padhaṃseti, codeti akkosati vā.
第四十八，“凶险者”即在恶趣境中受生者。又称“地狱众生”。“此不离弃”意谓此时所说者，指断除当前两种恶行不善之行为，及由践行修持与领会持守，而分别指言语、心意行为悉得远离之意。“非出家”指非持梵行者。梵行指以梵天为尊实行之行为，故称持梵行者为“梵行者”，或言梵行乃尊贵行为之意。非梵行则称非持此尊贵行为者。若持梵行之形态实为恶行者，谓为恶性。梵行相应之意谓“持梵行者即是”之类解释，言此方为持梵行之真意。圆满乃指无缺断及无间断，意指心志坚定不摇。清净者意味着戒除染污。而“无根本”则指无见等根本妄想与趣向；“已见、闻及集众”意谓对于此三法之根本妄见，已被根除。
Gāthāsu abhūtavādīti parassa dosaṃ adisvāva abhūtena tucchena musāvādaṃ katvā paraṃ abbhācikkhanto. Katvāti yo vā pana pāpakammaṃ katvā ‘‘nāhaṃ etaṃ karomī’’ti āha. Ubhopi te pecca samā bhavantīti te ubhopi janā ito paralokaṃ gantvā nirayaṃ upagamanato gatiyā samānā bhavanti. Tattha gatiyeva nesaṃ paricchinnā, na pana āyu. Bahuñhi pāpaṃ katvā ciraṃ niraye paccati, parittaṃ katvā appamattakameva kālaṃ. Yasmā pana tesaṃ ubhinnampi kammaṃ lāmakameva. Tena vuttaṃ ‘‘nihīnakammā manujā paratthā’’ti. ‘‘Paratthā’’ti pana padassa purato ‘‘peccā’’ti padena sambandho – parattha pecca ito gantvā te nihīnakammā samā bhavantīti.
于偈文说“非实之语”，犹如对他人之恶意故意挑起敌意，作虚妄空言，指控他人。所谓“作”，指作恶行而自说“非是我所为”。两者皆在死后同受后报；彼等往往共同行至地狱道，然彼等寿命不一。多作恶者，在地狱中业报将长期绵延；少作则受报较短。因彼等业力不同，故从彼处至彼方，其等恶行同样为恶贼之义。此“彼方”，前半与后半语文相连，意指往生彼处之他世境界，与此世之往生相对应，彼等即为恶之所归。
Evaṃ bhagavā abhūtabbhakkhānavasena bhūtadosapaṭicchādanavasena ca pavattassa musāvādassa vipākaṃ dassetvā idāni tasmiṃ ṭhāne nisinnānaṃ bahūnaṃ pāpabhikkhūnaṃ duccaritakammassa vipākadassanena saṃvejanatthaṃ dve gāthā abhāsi. Tattha kāsāvakaṇṭhāti kasāvarasapītattā kāsāvena vatthena paliveṭhitakaṇṭhā. Pāpadhammāti lāmakadhammā. Asaññatāti kāyādīhi saññamarahitā. Pāpāti tathārūpā pāpapuggalā, pāpehi kammehi upapajjitvā ‘‘tassa kāyopi āditto sampajjalito sajotibhūto, saṅghāṭipi ādittā’’tiādinā (saṃ. ni. 2.218-219; pārā. 230) lakkhaṇasaṃyutte vuttanayena mahādukkhaṃ anubhavantiyeva.
如是世尊以未曾出家修习之者，如覆有生恼之人之覆蔽，示现习已成谤语之果报，乃于现处坐于众多恶行比库中，以恶业果报之示现，作二偈以激励之。其中“袈裟绕颈”者，谓以袈裟衣包裹颈部；“恶法”者，即疾病、不善之因；“无觉”者，谓身等诸法失去觉知。谓恶人，因业所生，身亦燃烧、发光，袈裟亦被烧焚（参律藏二二一至二二二，论藏二三〇），以此相应标记示现，乃大苦之现证也。
Tatiyagāthāya ayaṃ saṅkhepattho – yañce bhuñjeyya dussīlo nissīlapuggalo kāyādīhi asaññato raṭṭhavāsīhi saddhāya dinnaṃ yaṃ raṭṭhapiṇḍaṃ ‘‘samaṇomhī’’ti paṭijānanto gahetvā bhuñjeyya, tato āditto aggivaṇṇo ayoguḷova bhutto seyyo sundarataro. Kiṃkāraṇā? Tappaccayā hissa ekova attabhāvo jhāyeyya, dussīlo pana hutvā saddhādeyyaṃ bhuñjitvā anekānipi jātisatāni niraye uppajjeyyāti.
于第三偈有此总结，即恶性无戒之人，若身无觉，或国家居民怀信，承认“沙门是人”，汝当摄受供养，彼则将燃烧如火，自燃发光，且如带毒的蜂一身所食有毒，虽恶而食，其果必堕无间地狱。故何以故？此因缘唯有其自性破坏修习之果，恶性之人堕入无数世生地狱，苦难无量。
Ekādasamasuttavaṇṇanā niṭṭhitā. · 第十一经注释完毕。
12. Diṭṭhigatasuttavaṇṇanā12. 见经注释
§49
49. Dvādasame dvīhi diṭṭhigatehīti ettha diṭṭhiyova diṭṭhigatāni ‘‘gūthagataṃ muttagata’’ntiādīsu (a. ni. 9.11) viya. Gahitākārasuññatāya vā diṭṭhīnaṃ gatamattānīti diṭṭhigatāni, tehi diṭṭhigatehi. Pariyuṭṭhitāti abhibhūtā palibuddhā vā. Palibodhattho vāpi hi pariyuṭṭhānasaddo ‘‘corā magge pariyuṭṭhiṃsū’’tiādīsu (cūḷava. 430) viya. Devāti upapattidevā. Te hi dibbanti uḷāratamehi kāmaguṇehi jhānādīhi ca kīḷanti, iddhānubhāvena vā yathicchitamatthaṃ gacchanti adhigacchantīti ca devāti vuccanti. Manassa ussannattā manussā, ukkaṭṭhaniddesavasena cetaṃ vuttaṃ yathā ‘‘satthā devamanussāna’’nti. Olīyanti eketi ‘‘sassato attā ca loko cā’’ti bhavesu olīyanābhinivesabhūtena sassatabhāvena ekacce devā manussā ca avalīyanti allīyanti saṅkocaṃ āpajjanti, na tato nissaranti. Atidhāvantīti paramatthato bhinnasabhāvānampi sabhāvadhammānaṃ yvāyaṃ hetuphalabhāvena sambandho, taṃ aggahetvā nānattanayassapi gahaṇena tattha tattheva dhāvanti, tasmā ‘‘ucchijjati attā ca loko ca, na hoti paraṃ maraṇā’’ti ucchede vā bhavanirodhapaṭipattiyā paṭikkhepadhammataṃ atidhāvanti atikkamanti. Cakkhumanto ca passantīti casaddo byatireke. Pubbayogasampattiyā ñāṇaparipākena paññācakkhumanto pana devamanussā teneva paññācakkhunā sassataṃ ucchedañca antadvayaṃ anupagamma majjhimapaṭipattidassanena paccakkhaṃ karonti. Te hi ‘‘nāmarūpamattamidaṃ paṭiccasamuppannaṃ, tasmā na sassataṃ, nāpi ucchijjatī’’ti aviparītato passanti.
四十九条：“十二者即两类见地”，此处“见地”系谓“有见中之见”，如阿含经九·十一中所言“有人入暗室”，因见所感，因此有所入者。所谓入空壳之果，乃见之所在，即所谓“入见地”，即触其见者也。围绕“遍历”者意谓被压倒或悟入。所谓“遍历”之意亦如小部律四三〇中所言“盗贼于道受遍历”，即全面受约束之义。所谓“天”即诸来天，彼以极微妙之欲乐禅定及神通，随愿自在而游玩取证，众所称为天。因心生起高慢，人如人鬼指示心意，如“师者为天人之师”之说。所谓“涣散”即“常有我与世间存在”之执见，因爱着有常，部分天人与人随之涣散、紊乱，内生缩怯，难以脱出。“疾驰”实指不同本性诸法因果相续之惯常相续，虽有障碍，终究流转不断，因此谓“身与世间共灭，而无他死。”此为断灭无余涅槃之真谛。在识者眼中，因前世见地成熟及智慧明达，天人与人通过慧眼，现前断灭及两边消亡之中道境界，现量证显，谓“是名无常生灭的名色所依生起，故非永恒亦非断灭”。
Evaṃ olīyanādike puggalādhiṭṭhānena uddisituṃ ‘‘kathañca, bhikkhave’’tiādi vuttaṃ. Tattha bhavāti kāmabhavo, rūpabhavo, arūpabhavo. Aparepi tayo bhavā saññībhavo, asaññībhavo, nevasaññīnāsaññībhavo. Aparepi tayo bhavā ekavokārabhavo, catuvokārabhavo, pañcavokārabhavoti. Etehi bhavehi āramanti abhinandantīti bhavārāmā. Bhavesu ratā abhiratāti bhavaratā. Bhavesu suṭṭhu muditāti bhavasammuditā. Bhavanirodhāyāti tesaṃ bhavānaṃ accantanirodhāya anuppādanatthāya. Dhamme desiyamāneti tathāgatappavedite niyyānikadhamme vuccamāne. Na pakkhandatīti sassatābhiniviṭṭhattā saṃkhittadhammattā na pavisati na ogāhati. Na pasīdatīti pasādaṃ nāpajjati na taṃ saddahati. Na santiṭṭhatīti tassaṃ desanāyaṃ na tiṭṭhati nādhimuccati. Evaṃ sassatato abhinivisanena bhavesu olīyanti.
故以涣散等众生之所执，开示曰：“何以致之，比库，当知。”所谓生者，即欲界身、色界身、无色界身。复别有三生名为有觉生、无觉生、非无觉非有觉生。又别有三生曰单行生、四行生、五行生。依诸此生，生起诸趣，称为众生所安乐之所。于生中欢喜，其名为欢喜于生。于诸生中安乐，谓住生乐。所谓生灭，乃于诸生极微妙灭除起赘，对诸生灭无生故。于所说之法，及如来所宣泄辞称之涅槃灭法，不堕入断灭观，即不作断灭之见。亦不安住断灭作稳固所依。又不违舍不应弃置。故借对白常持守而非断灭作入，众生有此涣散等习气。
Aṭṭīyamānāti bhave jarārogamaraṇādīni vadhabandhanacchedanādīni ca disvā saṃvijjanena tehi samaṅgibhāvena bhavena pīḷiyamānā dukkhāpiyamānā. Harāyamānāti lajjamānā jigucchamānāti paṭikūlato dahantā. Vibhavanti ucchedaṃ. Abhinandantīti taṇhādiṭṭhābhinandanāhi ajjhosāya nandanti. Yatokirabhotiādi tesaṃ abhinandanākāradassanaṃ. Tattha yatoti yadā. Bhoti ālapanaṃ. Ayaṃ attāti kārakādibhāvena attanā parikappitaṃ sandhāya vadati. Ucchijjatīti upacchijjati. Vinassatīti na dissati, vināsaṃ abhāvaṃ gacchati. Na hoti paraṃ maraṇāti maraṇena uddhaṃ na bhavati. Etaṃ santanti yadetaṃ attano ucchedādi, etaṃ sabbabhavavūpasamato sabbasantāpavūpasamato ca santaṃ, santattā eva paṇītaṃ, tacchāviparītabhāvato yāthāvaṃ. Tattha ‘‘santaṃ paṇīta’’nti idaṃ dvayaṃ taṇhābhinandanāya vadanti, ‘‘yāthāva’’nti diṭṭhābhinandanāya. Evanti evaṃ yathāvuttaucchedābhinivesanena.
所谓衰老病死等，视为杀害及断绝束缚之因，因共染之生苦痛扰乱，以此生苦，乃为损毁。所谓羞恼即羞愧、忌妒、不悦之感，厌恶之中燃烧。所谓衰亡，谓消亡。所谓欢喜，则谓以贪欲等见而生喜悦，现当前欢。诠释因其缘起故欢喜之相。所谓“如是为”，即谓以主语劝喻自身。所谓断灭，谓近灭余存，不见及不显，灭亡无有。所谓无他死，谓借死而上升（杂类死受），无他之灭也。此谓安稳，谓此断灭之乐、烦恼永断之乐，既为安乐又无可逆转之相，依理正如是。故称“安乐出离”，前者谓贪欲见欢喜，后者谓见地欢喜。如此因观断灭与贪执欢喜，俱见相依。
Bhūtanti khandhapañcakaṃ. Tañhi paccayasambhūtattā paramatthato vijjamānattā ca bhūtanti vuccati. Tenāha ‘‘bhūtamidaṃ, bhikkhave, samanupassathā’’ti (ma. ni. 1.401). Bhūtato aviparītasabhāvato salakkhaṇato sāmaññalakkhaṇato ca passati. Idañhi khandhapañcakaṃ nāmarūpamattaṃ. Tattha ‘‘ime pathavīādayo dhammā rūpaṃ, ime phassādayo dhammā nāmaṃ, imāni nesaṃ lakkhaṇādīni, ime nesaṃ avijjādayo paccayā’’ti evaṃ sapaccayanāmarūpadassanavasena ceva, ‘‘sabbepime dhammā ahutvā sambhonti, hutvā paṭiventi, tasmā aniccā, aniccattā dukkhā, dukkhattā anattā’’ti evaṃ aniccānupassanādivasena ca passatīti attho. Ettāvatā taruṇavipassanāpariyosānā vipassanābhūmi dassitā. Nibbidāyāti bhūtasaṅkhātassa tebhūmakadhammajātassa nibbindanatthāya, etena balavavipassanaṃ dasseti. Virāgāyāti virāgatthaṃ virajjanatthaṃ, iminā maggaṃ dasseti. Nirodhāyāti nirujjhanatthaṃ, imināpi maggameva dasseti. Nirodhāyāti vā paṭippassaddhinirodhena saddhiṃ anupādisesanibbānaṃ dasseti. Evaṃ kho, bhikkhave, cakkhumanto passantīti evaṃ paññācakkhumanto sapubbabhāgena maggapaññācakkhunā catusaccadhammaṃ passanti.
所谓“有”，即五蕴。因由因缘生起，乃究竟之真实称为“有”。故语曰：“有者，比库，当如是观。”谓以真实无变异之相，以通见普遍之相而观。此时五蕴即名色也。其谓“是地诸法为色，诸受等法为名，彼等属性诸标记，与无明等缘起，诸法因缘生起，生已灭，灭已停，故谓无常。超过无常即苦，超过苦即无我”，如是以无常观修习者理趣显现。此即成熟观右之所示也。所谓厌离，谓对此三界及其法生极度厌倦，故名教示以巧妙观行为力显现。所谓离欲，即示脱离烦恼之道。所谓灭，即谓灭尽不生，即于此道即示现。此故，比库，若明达慧眼者，随前缘慧眼之成熟，以智慧之眼，观看四圣谛法。
Gāthāsu ye bhūtaṃ bhūtato disvāti ye ariyasāvakā bhūtaṃ khandhapañcakaṃ bhūtato aviparītasabhāvato vipassanāpaññāsahitāya maggapaññāya disvā. Etena pariññābhisamayaṃ dasseti. Bhūtassa ca atikkamanti bhāvanābhisamayaṃ. Ariyamaggo hi bhūtaṃ atikkamati etenāti ‘‘bhūtassa atikkamo’’ti vutto. Yathābhūteti aviparītasaccasabhāve nibbāne. Vimuccanti adhimuccanti, etena sacchikiriyābhisamayaṃ dasseti. Bhavataṇhāparikkhayāti bhavataṇhāya sabbaso khepanā samucchindanato, etena samudayappahānaṃ dasseti.
在偈语中所说的“已经存在的东西从其本体而观察”，乃是指圣弟子们洞见五蕴已存在的本相，且其本性无任何颠倒，以正见与智慧观察，于是显现了涅槃的认知实证。超越本有之境界的是修习的实证境界。圣谛之道能超越真实存在，因此称为“超越已存在之境”，正如涅槃为真实不颠倒之实相。由此证悟者得以解脱，超脱生死苦海，表明了涅槃的现证。对生死渴爱的完全灭尽，乃是对渴爱彻底破除与断绝，由此显示了烦恼灭尽的道理。
Save bhūtapariñño soti ettha pana saveti nipātamattaṃ. So bhūtapariñño bhūtassa atikkamanūpāyena maggena bhavataṇhāparikkhayā pariññātakkhandho tato eva yathābhūte nibbāne adhimutto. Bhavābhaveti khuddake ceva mahante ca, ucchedādidassane vā vītataṇho bhinnakileso. Bhikkhu bhūtassa upādānakkhandhasaṅkhātassa attabhāvassa vibhavā, āyatiṃ anuppādā punabbhavaṃ nāgacchati, apaññattikabhāvameva gacchatīti anupādisesāya nibbānadhātuyā desanaṃ niṭṭhāpesi.
“全然了解存在”，此处的“全然”（“saveti”）为副词，只表示彻底了知及观察。此句意为：于超越已存在本质的道路上，智慧证悟断尽生死渴爱，经过此等成就后，即得涅槃而超脱生死。生死是指小与大两类生命现象；涅槃则显示为如灭、断绝等境界，是无渴且烦恼已断的境况。比库证得五蕴之聚合本体的消灭，未来时无生再来，不再有见解的变迁，故曰为无所依止涅槃法——即断灭而无余的涅槃境界之开示已然完毕。
Iti imasmiṃ vagge ekādasame vaṭṭaṃ kathitaṃ, tatiyacatutthapañcamesu pariyosānasutte ca vaṭṭavivaṭṭaṃ kathitaṃ, sesesu vivaṭṭamevāti veditabbaṃ.
如此，在本章第十一讲说了此道理，在第三四五讲结论经中也讨论了此回转，其他章节则皆为解说之谈话应知罢了。
Dvādasamasuttavaṇṇanā niṭṭhitā. · 第十二经注释完毕。
Paramatthadīpaniyā khuddakanikāya-aṭṭhakathāya · 小部注释《胜义灯》
Itivuttakassa dukanipātavaṇṇanā niṭṭhitā. · 《如是语》二集的注解完毕。