Theragāthā-aṭṭhakathā
Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者
Khuddakanikāye · 小部
Theragāthā-aṭṭhakathā · 长老偈注疏
(Paṭhamo bhāgo)
（第一部分）
Ganthārambhakathā
经卷启首义
Mahākāruṇikaṃ nāthaṃ, ñeyyasāgarapāraguṃ;
首当敬礼大慈悲主，彼者应当敬信、通达如大海者；
Vande nipuṇagambhīra-vicitranayadesanaṃ.
我敬礼其技艺精深、义理广大且妙趣横生之开示；
Vijjācaraṇasampannā, yena niyyanti lokato;
具智慧与行持完备，由彼而众生得以出离世间；
Vande tamuttamaṃ dhammaṃ, sammāsambuddhapūjitaṃ.
我敬礼至高无上的法，应当供养正自觉者所证之道。
Sīlādiguṇasampanno, ṭhito maggaphalesu yo;
具足戒律与善德者，立于正道诸果中，
Vande ariyasaṅghaṃ taṃ, puññakkhettaṃ anuttaraṃ.
我礼敬圣贤僧团，彼为无上功德场所。
Vandanājanitaṃ puññaṃ, iti yaṃ ratanattaye;
由礼敬所生福德，乃至宝贵三宝，
Hatantarāyo sabbattha, hutvāhaṃ tassa tejasā.
一切障碍尽除尽，吾亦得此力量充满。
Yā tā subhūtiādīhi, katakiccehi tādihi;
如善逝及诸长老，以恰当法事所作，
Therehi bhāsitā gāthā, therīhi ca nirāmisā.
长老们诵说菩萨偈，长老尼众亦无稍减。
Udānanādavidhinā, gambhīrā nipuṇā subhā;
以赞歌的韵律为依据，深奥而精妙、优美；
Suññatāpaṭisaṃyuttā, ariyadhammappakāsikā.
与空观相应，彰显圣谛真理。
Theragāthāti nāmena, therīgāthāti tādino;
名称为长老歌、长老尼歌；
Yā khuddakanikāyamhi, saṅgāyiṃsu mahesayo.
收合于小部佛典中，伟大圣者们所集。
Tāsaṃ gambhīrañāṇehi, ogāhetabbabhāvato;
因其深广的智慧，理应被推崇；
Kiñcāpi dukkarā kātuṃ, atthasaṃvaṇṇanā mayā.
对我而言，连一丝难点阐释亦显繁重。
Sahasaṃvaṇṇanaṃ yasmā, dharate satthu sāsanaṃ;
因为此中包含总括而明了的说法，承载着尊者教法的真实意涵；
Pubbācariyasīhānaṃ, tiṭṭhateva vinicchayo.
犹如前行的狮子，端正坚立，判别清晰，不容旁逸斜出。
Tasmā taṃ avalambitvā, ogāhetvāna pañcapi;
因此依止此义，详细并完全涵盖五处义理；
Nikāye upanissāya, porāṇaṭṭhakathānayaṃ.
依靠于部典及古老的注解文献，循序渐进地展开解说。
Suvisuddhaṃ asaṃkiṇṇaṃ, nipuṇatthavinicchayaṃ;
其内容清净无杂，条理分明，具备对义义理的高超洞察；
Mahāvihāravāsīnaṃ, samayaṃ avilomayaṃ.
乃承传于大寺中居止的长老们，于传统时节中始终不曾颠倒变易。
Yāsaṃ attho duviññeyyo, anupubbikathaṃ vinā;
其义分明者为二：第一者为不可两解之义，第二者为先后的阐述而无省略。
Tāsaṃ tañca vibhāvento, dīpayanto vinicchayaṃ.
并且应当分别此义，对其详细阐明，昭示其终极之义。
Yathābalaṃ karissāmi, atthasaṃvaṇṇanaṃ subhaṃ;
譬如我当竭力作出，义理美善之解说；
Sakkaccaṃ theragāthānaṃ, therīgāthānameva ca.
当诚实引用长老诗句及长尼诗句而成。
Iti ākaṅkhamānassa, saddhammassa ciraṭṭhitiṃ;
如是，为欲愿坚定信心者，护持正法之久远不衰，
Tadatthaṃ vibhajantassa, nisāmayatha sādhavoti.
于此分门别类诠释时，当内心安静，尊重正道。
Kā panetā theragāthā therīgāthā ca, kathañca pavattāti, kāmañcāyamattho gāthāsu vuttoyeva pākaṭakaraṇatthaṃ pana punapi vuccate – tattha theragāthā tāva subhūtittherādīhi bhāsitā. Yā hi te attanā yathādhigataṃ maggaphalasukhaṃ paccavekkhitvā kāci udānavasena, kāci attano samāpattivihārapaccavekkhaṇavasena, kāci pucchāvasena, kāci parinibbānasamaye sāsanassa niyyānikabhāvavibhāvanavasena abhāsiṃsu, tā sabbā saṅgītikāle ekajjhaṃ katvā ‘‘theragāthā’’icceva dhammasaṅgāhakehi saṅgītā. Therīgāthā pana theriyo uddissa desitā.
何以比库诗、比库尼诗始起，又因何为人所传？诗中所说欲乐，虽已明白，却反复言说，其意昭然。此诸比库诗，乃至以须菩提长老等所述。彼等于自身已证得道果之乐，或回顾所获彼得乐之生活，或检视自己的禅定现前，或以问答形式，或于涅槃时分辨教法之永续，言辞具足，悉皆连贯无间，故比库诗集得成。至于比库尼诗，乃为比库之利益而说。
Tā pana vinayapiṭakaṃ, suttantapiṭakaṃ abhidhammapiṭakanti tīsu piṭakesu suttantapiṭakapariyāpannā. Dīghanikāyo, majjhimanikāyo, saṃyuttanikāyo, aṅguttaranikāyo, khuddakanikāyoti pañcasu nikāyesu khuddakanikāyapariyāpannā, suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthā, udānaṃ, itivuttakaṃ , jātakaṃ, abbhutadhammaṃ, vedallanti navasu sāsanaṅgesu gāthaṅgasaṅgahaṃ gatā.
又此是律藏、经藏、论藏（三藏）三部分的经藏。经藏又分为长部、中部、相应部、增支部、小部五尼柯耶（部类）。小部中，又含经、歌、说解、诗、颂、所记、本生、神异、说法等九种法门诗集。
‘‘Dvāsīti buddhato gaṇhiṃ, dvesahassāni bhikkhuto;
『佛所护持的法门共有两千二百部；』
Caturāsītisahassāni, ye me dhammā pavattino’’ti.
『法门主干八万四千，是我所转示的。』
Evaṃ dhammabhaṇḍāgārikena paṭiññātesu caturāsītiyā dhammakkhandhasahassesu katipayadhammakkhandhasaṅgahaṃ gatā.
于是，这位法宝守护者，在两万二千法块中，粗略归纳出八万四千法块中的若干组法块。
Tattha theragāthā tāva nipātato ekanipāto ekuttaravasena yāva cuddasanipātāti cuddasanipāto soḷasanipāto vīsatinipāto tiṃsanipāto cattālīsanipāto paññāsanipāto saṭṭhinipāto sattatinipātoti ekavīsatinipātasaṅgahā. Nipātanaṃ nikkhipananti nipāto. Eko ekeko gāthānaṃ nipāto nikkhepo etthāti ekanipāto. Iminā nayena sesesupi attho veditabbo.
其中，比库诗以法集按诗篇分组，分成一部、二部，依次递增，形成十三部、十六部、二十部、三十部、四十四部、五十部、六十部、七十部等二十一部集。分组即为『尼柯耶』，意为场所，此处喻为诗组。每组是若干诗的集合，多组合称尼柯耶。此理亦适用于其余法门的理解。
Tattha ekanipāte dvādasa vaggā. Ekekasmiṃ vagge dasa dasa katvā vīsuttarasataṃ therā, tattikā eva gāthā. Vuttañhi –
此处《一部》共有十二分。每一分中，分别分为十十首歌颂，合计二百首长老诗句。所诵即是——
‘‘Vīsuttarasataṃ therā, katakiccā anāsavā;
“二百长老诗，行持清净无染；
Ekakamhi nipātamhi, susaṅgītā mahesibhī’’ti.
各分各部中，皆为尊贵善乐之士。”
Dukanipāte ekūnapaññāsa therā, aṭṭhanavuti gāthā; tikanipāte soḷasa therā, aṭṭhacattālīsa gāthā; catukkanipāte terasa therā, dvepaññāsa gāthā; pañcakanipāte dvādasa therā, saṭṭhi gāthā; chakkanipāte cuddasa therā, caturāsīti gāthā; sattakanipāte pañca therā, pañcatiṃsa gāthā; aṭṭhakanipāte tayo therā, catuvīsati gāthā; navakanipāte eko thero, nava gāthā; dasanipāte satta therā, sattati gāthā; ekādasanipāte eko thero, ekādasa gāthā; dvādasanipāte dve therā, catuvīsati gāthā; terasanipāte eko thero, terasa gāthā; cuddasanipāte dve therā, aṭṭhavīsati gāthā; pannarasanipāto natthi, soḷasanipāte dve therā, dvattiṃsa gāthā; vīsatinipāte dasa therā, pañcacattālīsādhikāni dve gāthāsatāni; tiṃsanipāte tayo therā, sataṃ pañca ca gāthā; cattālīsanipāte eko thero, dvecattālīsa gāthā; paññāsanipāte eko thero, pañcapaññāsa gāthā; saṭṭhinipāte eko thero, aṭṭhasaṭṭhi gāthā; sattatinipāte eko thero, ekasattati gāthā. Sampiṇḍetvā pana dvesatāni catusaṭṭhi ca therā, sahassaṃ tīṇi satāni saṭṭhi ca gāthāti. Vuttampi cetaṃ –
《二部》有五十九位长老，八十八首偈；《三部》十六位长老，四十八首偈；《四部》十三位长老，五十二首偈；《五部》十二位长老，六十首偈；《六部》十七位长老，八十四首偈；《七部》五位长老，三十五首偈；《八部》三位长老，二十四首偈；《九部》一位长老，九首偈；《十部》七位长老，七十首偈；《十一部》一位长老，十一首偈；《十二部》二位长老，二十四首偈；《十三部》一位长老，十三首偈；《十四部》二位长老，二十八首偈；《十五部》无；《十六部》二位长老，三十二首偈；《二十部》十位长老，二百四十五首偈；《三十部》三位长老，一百零五首偈；《四十部》一位长老，四十二首偈；《五十部》一位长老，五十五首偈；《六十部》一位长老，八十六首偈；《七十部》一位长老，七十一首偈。合计共有两百六十四位长老，三百六十六首诗歌。已述如是，
‘‘Sahassaṃ honti tā gāthā, tīṇi saṭṭhi satāni ca;
“诗歌共计千首，三百六十多首；
Therā ca dve satā saṭṭhi, cattāro ca pakāsitā’’ti.
长老共计两百六十余，四位表示于文。”
Therīgāthā pana ekanipāto ekuttaravasena yāva navanipātāti navanipāto ekādasanipāto, dvādasanipāto, soḷasanipāto, vīsatinipāto, tiṃsanipāto, cattālīsanipāto, mahānipātoti soḷasanipātasaṅgahā. Tattha ekanipāte aṭṭhārasa theriyo, aṭṭhāraseva gāthā; dukanipāte dasa theriyo, vīsati gāthā; tikanipāte aṭṭha theriyo, catuvīsati gāthā; catukkanipāte ekā therī, catasso gāthā; pañcakanipāte dvādasa theriyo saṭṭhi gāthā; chakkanipāte aṭṭha theriyo aṭṭhacattālīsa gāthā; sattanipāte tisso theriyo, ekavīsati gāthā; aṭṭha nipātato paṭṭhāya yāva soḷasanipātā ekekā theriyo taṃtaṃnipātaparimāṇā gāthā; vīsatinipāte pañca theriyo, aṭṭhārasasatagāthā; tiṃsanipāte ekā therī, catuttiṃsa gāthā; cattālīsanipāte ekā therī, aṭṭhacattālīsa gāthā; mahānipātepi ekā therī, pañcasattati gāthā. Evamettha nipātānaṃ gāthāvaggānaṃ gāthānañca parimāṇaṃ veditabbaṃ.
比库尼颂之部，仅第一部至第九部共九部，第十部、第十一部、第十六部、第二十部、第三十部、第四十四部 大部，乃十六部合集。其内第一部有十八位比库尼，亦是十八偈；第二部有十位比库尼，二十偈；第三部八位比库尼，二十四偈；第四部一位比库尼，四偈；第五部十二位比库尼，六十偈；第六部八位比库尼，四十八偈；第七部三位比库尼，二十一偈；第八部起直至第十六部，每部有一位比库尼，偈数各有定量；第二十部五位比库尼，一百八十八偈；第三十部一位比库尼，三十四偈；第四十四部一位比库尼，四十八偈；大部亦有一位比库尼，七十五偈。如此，应知各部偈歌诗节及章节的数量。
Nidānagāthāvaṇṇanā
《缘起偈注释》
Evaṃ paricchinnaparimāṇāsu panetāsu theragāthā ādi. Tatthāpi –
以上即为分节定量止，当为比库颂的开端。即便如此，
‘‘Sīhānaṃva nadantānaṃ, dāṭhīnaṃ girigabbhare;
「似狮吼猛兽，坚硬山岩；
Suṇātha bhāvitattānaṃ, gāthā atthūpanāyikā’’ti.
当倾听修习者，偈歌为要旨。」
Ayaṃ paṭhamamahāsaṅgītikāle āyasmatā ānandena tesaṃ therānaṃ thomanatthaṃ bhāsitā gāthā ādi. Tattha sīhānanti sīhasaddo ‘‘sīho, bhikkhave, migarājā’’tiādīsu (a. ni. 4.33) migarāje āgato. ‘‘Atha kho sīho senāpati yena bhagavā tenupasaṅkamī’’tiādīsu (a. ni. 5.34) paññattiyaṃ. ‘‘Sīhoti kho, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassā’’tiādīsu (a. ni. 5.99; 10.21) tathāgate. Tattha yathā tathāgate sadisakappanāya āgato, evaṃ idhāpi sadisakappanāvaseneva veditabbo, tasmā sīhānaṃvāti sīhānaṃ iva. Sandhivasena saralopo ‘‘evaṃsa te’’tiādīsu (ma. ni. 1.22) viya. Tattha ivāti nipātapadaṃ. Suṇāthāti ākhyātapadaṃ. Itarāni nāmapadāni. Sīhānaṃvāti ca sambandhe sāmivacanaṃ. Kāmañcettha sambandhī sarūpato na vutto, atthato pana vuttova hoti. Yathā hi ‘‘oṭṭhasseva mukhaṃ etassā’’ti vutte oṭṭhassa mukhaṃ viya mukhaṃ etassāti ayamattho vutto eva hoti, evamidhāpi ‘‘sīhānaṃvā’’ti vutte sīhānaṃ nādo viyāti ayamattho vutto eva hoti. Tattha mukhasaddasannidhānaṃ hotīti ce, idhāpi ‘‘nadantāna’’nti padasannidhānato, tasmā sīhānaṃvāti nidassanavacanaṃ. Nadantānanti tassa nidassitabbena sambandhadassanaṃ. Dāṭhīnanti tabbisesanaṃ. Girigabbhareti tassa pavattiṭṭhānadassanaṃ. Suṇāthāti savane niyojanaṃ. Bhāvitattānanti sotabbassa pabhavadassanaṃ. Gāthāti sotabbavatthudassanaṃ. Atthupanāyikāti tabbisesanaṃ. Kāmañcettha ‘‘sīhānaṃ nadantānaṃ dāṭhīna’’nti pulliṅgavasena āgataṃ, liṅgaṃ pana parivattetvā ‘‘sīhīna’’ntiādinā itthiliṅgavasenāpi attho veditabbo. Ekasesavasena vā sīhā ca sīhiyo ca sīhā, tesaṃ sīhānantiādinā sādhāraṇā hetā tisso nidānagāthā theragāthānaṃ therīgāthānañcāti.
此偈乃第一大集会时，由尊者阿难为诸长老欢庆赞叹而作。其中文意中，狮即狮子之声，意指“狮子，诸比库，此为诸尊者，猎王之声”（略引《小部别藏》古文献）。又云“狮即是世尊及阿拉汉正觉之称呼”（略引）。既因如来与世尊声势有如狮王猛兽，故此亦应以狮声类比。轻缓语气，曰“如此是也”。其间“如是”二字为语气助词；“倾听”乃动词；余为名词。此中“狮子”因语境关联，意指猛狮之声。若意取若“面口”之义，则偈内亦有“吼猛兽”近义，故此“狮子声”为说明词。“吼猛兽”则为环境音声。至“坚硬山岩”指其栖处所在。倾听者，则为修习者。偈歌提示修行精要。言说复当依照男性阴阳语法变化。盖“狮子等猛兽”语出阳性，语尾则依女体变更读为“狮子(阴性)”，如此取意更为妥当。此三伟大缘起偈，系比库及比库尼圣者所作。
Tattha sahanato hananato ca sīho. Yathā hi sīhassa migarañño balavisesayogato sarabhamigamattavaravāraṇāditopi parissayo nāma natthi, vātātapādiparissayampi so sahatiyeva, gocarāya pakkamantopi tejussadatāya mattagandhahatthivanamahiṃsādike samāgantvā abhīrū achambhī abhibhavati, abhibhavanto ca te aññadatthu hantvā tattha mudumaṃsāni bhakkhayitvā sukheneva viharati, evametepi mahātherā ariyabalavisesayogena sabbesampi parissayānaṃ sahanato, rāgādisaṃkilesabalassa abhibhavitvā hananato pajahanato tejussadabhāvena kutocipi abhīrū achambhī jhānādisukhena viharantīti sahanato hananato ca sīhā viyāti sīhā. Saddatthato pana yathā kantanatthena ādiantavipallāsato takkaṃ vuccati, evaṃ hiṃsanaṭṭhena sīho veditabbo. Tathā sahanaṭṭhena. Pisodarādipakkhepena niruttinayena pana vuccamāne vattabbameva natthi.
其时，狮子则既能忍受又能杀敌。譬如狮王属下群狮，因具足力量特异，使诸猿鹿类众多，毫无掩蔽阻碍之物，无论风寒热毒之苦，皆能忍受。狮王奔袭猎物，潜入象林野或猎杀害物，因其勇猛不惊反而威严镇服，击杀后在异处将猎肉食之，而安然自若。大长老们亦如是，凭依圣洁伽蓝中特殊圣力，忍受各种艰难，战胜诸如贪染等污秽之力，既能杀除又能断绝，凭借威严庄严状态，所谓忍受与杀敌的狮子之义。就实质而言，犹如刀剑的锋利毁坏反转被称为「锋」，狮子的杀害亦当如此认识。忍受亦是。如以恶言恶行恶语的辩说为尚论，则无此说可立。
Atha vā yathā migarājā kesarasīho attano tejussadatāya ekacārī viharati, na kañci sahāyaṃ paccāsīsati, evametepi tejussadatāya vivekābhiratiyā ca ekacārinoti ekacariyaṭṭhenapi sīhā viyāti sīhā, tenāha – bhagavā ‘‘sīhaṃvekacaraṃ nāga’’nti (saṃ. ni. 1.30; su. ni. 168).
又如狮中王——金冠狮，以其威严犹如烈日独自活动，不依赖他伴，不招引同伴，故以威严与清净独处称之为独行狮子。故佛言：「狮子独行如那迦。」
Atha vā asantāsanajavaparakkamādivisesayogato sīhā viyāti sīhā, ete mahātherā. Vuttañhetaṃ bhagavatā –
又因具有安宁不惊、敏捷勇猛等特异条件，狮子当为狮子。此即诸大长老。经佛所说曰：
‘‘Dveme, bhikkhave, asaniyā phalantiyā na santasanti, katameva dve? Bhikkhu ca khīṇāsavo sīho ca migarājā’’ti (a. ni. 2.60).
「比库啊，有两种雷声永不止息，何以两种？一者已断烦恼之比库，二者为狮中王。」
Javopi sīhassa aññehi asādhāraṇo, tathā parakkamo. Tathā hi so usabhasatampi laṅghitvā vanamahiṃsādīsu nipatati, potakopi samāno pabhinnamadānampi mattavaravāraṇānaṃ paṭimānaṃ bhinditvā dantakaḷīraṃva khādati. Etesaṃ pana ariyamaggajavo iddhijavo ca aññehi asādhāraṇo, sammappadhānaparakkamo ca niratisayo. Tasmā sīhānaṃvāti sīhasadisānaṃ viya. Sīhassa cettha hīnūpamatā daṭṭhabbā, accantavisiṭṭhassa sahanādiatthassa theresveva labbhanato.
快速亦为狮子与他物不同，勇猛亦然。譬如狮子飞跃野豕而去，落入森林害兽之中，亦能破断如书册及蜜脾般坚硬的障碍，啃食如象牙般坚固之物。此诸者乃贵圣道速疾与神通速疾亦极非常及气力充足，无所厌倦。故称狮子，宛如狮子类首领。须见狮子这里谦下比喻，是为诸长老忍受等意义极为殊胜。
Nadantānanti gajjantānaṃ. Gocaraparakkamatuṭṭhivelādīsu hi yathā sīhā attano āsayato nikkhamitvā vijambhitvā sīhanādaṃ abhītanādaṃ nadanti, evaṃ etepi visayajjhattapaccavekkhaṇaudānādikālesu imaṃ abhītanādaṃ nadiṃsu. Tena vuttaṃ – ‘‘sīhānaṃva nadantāna’’nti. Dāṭhīnanti dāṭhāvantānaṃ. Pasaṭṭhadāṭhīnaṃ, atisayadāṭhānanti vā attho. Yathā hi sīhā ativiya daḷhānaṃ tikkhānañca catunnaṃ dāṭhānaṃ balena paṭipakkhaṃ abhibhavitvā attano manorathaṃ matthakaṃ pūrenti, evametepi catunnaṃ ariyamaggadāṭhānaṃ balena anādimati saṃsāre anabhibhūtapubbapaṭipakkhaṃ abhibhavitvā attano manorathaṃ matthakaṃ pāpesuṃ. Idhāpi dāṭhā viyāti dāṭhāti sadisakappanāvaseneva attho veditabbo.
「咆哮」者，谓雷鸣。譬如狮子举足飞跃时及奔走前后，自舍处跳出，嘶吼发出雄壮之狮吼声，亦如猎场疾风飞扬时，与视界迅疾变化时犹如雷鸣般轰响发展，故谓「狮子的吼声」。"坚固"者，是谓极其坚牢。譬如狮子极为强壮，以其四只牙齿之力，压制反抗，满足自己所欲。犹如四圣道之牙，凭其威力无穷遍及轮回中，无所克敌反转，满足自己于恶欲中。此中「牙」字亦当理解为「坚固」义，类似于牙齿坚牢且强悍的喻意。
Girigabbhareti pabbataguhāyaṃ, samīpatthe bhummavacanaṃ. ‘‘Girigavhare’’ti keci paṭhanti. Pabbatesu vanagahane vanasaṇḍeti attho. Idaṃ pana nesaṃ virocanaṭṭhānadassanañceva sīhanādassa yogyabhūmidassanañca. Nadantānaṃ girigabbhareti yojanā. Yathā hi sīhā yebhuyyena girigabbhare aññehi durāsadatāya janavivitte vasantā attano dassanena uppajjanakassa khuddakamigasantāsassa pariharaṇatthaṃ gocaragamane sīhanādaṃ nadanti, evametepi aññehi durāsadagirigabbharasadiseva suññāgārevasantā guṇehi khuddakānaṃ puthujjanānaṃ taṇhādiṭṭhiparittāsaparivajjanatthaṃ vakkhamānagāthāsaṅkhātaṃ abhītanādaṃ nadiṃsu. Tena vuttaṃ ‘‘sīhānaṃva nadantānaṃ, dāṭhīnaṃ girigabbhare’’ti.
「Girigabbharo」意为「山中洞穴」，引申指邻近处所的地面之处。有些人读作「Girigavhare」，意指山间林深处，指森林之地。此语在此教法中乃指日出的所在之地，以及狮子吼声适合响起之处。河流蜿蜒穿过山洞。正如狮子以其威猛雄壮在他处难以安居之地宁栖，凭其狮吼以驱遣细小野兽，保护自身的安稳；同样，住于他处难安的空室中，凭其力量驱逐众生的贪欲、见解的错误，以吟唱朗诵之诗句发出威严的声响。故而说：「像狮子吼声响起于河流与山洞之间一样。」
Suṇāthāti savanāṇattikavacanaṃ, tena vakkhamānānaṃ gāthānaṃ sannipatitāya parisāya sotukāmataṃ uppādento savane ādaraṃ janeti, ussāhaṃ samuṭṭhāpento gāravaṃ bahumānañca upaṭṭhapeti. Atha vā ‘‘sīhāna’’ntiādīnaṃ padānaṃ sadisakappanāya vinā mukhyavaseneva attho veditabbo. Tasmā daḷhatikkhabhāvena pasaṭṭhātisayadāṭhatāya dāṭhīnaṃ girigabbhare nadantānaṃ sīhagajjitaṃ gajjantānaṃ sīhānaṃ migarājūnaṃ viya tesaṃ abhītanādasadisā gāthā suṇāthāti attho. Idaṃ vuttaṃ hoti – ‘‘yathā sīhanādaṃ nadantānaṃ sīhānaṃ migarājūnaṃ kutocipi bhayābhāvato so abhītanādo tadaññamigasantāsakaro, evaṃ bhāvitattānaṃ appamattānaṃ therānaṃ sīhanādasadisiyo sabbaso bhayahetūnaṃ suppahīnattā abhītanādabhūtā, pamattajanasantāsakarā gāthā suṇāthā’’ti.
「Suṇātha」意为「听闻」，为听觉运作之语。由此诵唱诗句者之聚集会众中生起愿闻正法之心，因而由听闻生起尊敬、励志以及恭敬之意。又对「sīhāna」等词的相关联想产生，产生特定涵义，必须予以了知。由此，因其强硬生猛的本质，狮子吼声响起于河流间山洞之处，威猛地嘶吼着，如狮子王一般，因此这诗句所含之意义，乃为狮子的威严吼声所在。此释在教言中说：「如狮吼声响起于河流之间，狮子王无所畏惧，是故狮吼者令林野之小兽仓惶逃散。修行者正如是，有觉知者因无所畏惧而展现威严声响，纯净阿拉汉正是此狮吼声之显现，是故称其为愿闻者。」
Bhāvitattānanti bhāvitacittānaṃ. Cittañhi ‘‘attā hi kira duddamo (dha. pa. 159) yo ve ṭhitatto tasaraṃva ujjū’’ti (su. ni. 217) ca ‘‘attasammāpaṇidhī’’ti (khu. pā. 5.4; su. ni. 263) ca evamādīsu attāti vuccati, tasmā adhicittānuyogena samathavipassanābhivaḍḍhitacittānaṃ samathavipassanābhāvanāmatthakaṃ pāpetvā ṭhitānanti attho. Atha vā bhāvitattānanti bhāvitasabhāvānaṃ, sabhāvabhūtasīlādibhāvitānanti attho. Gīyatīti gāthā, anuṭṭhubhādivasena isīhi pavattitaṃ catuppadaṃ chappadaṃ vā vacanaṃ. Aññesampi taṃsadisatāya tathā vuccanti. Attatthādibhede atthe upanenti tesu vā upaniyyantīti atthūpanāyikā.
「Bhāvitattā」意指修习之心态。此处「citta」用以指「我心理」之意，如经中所说「我心实为难驭，如弓张紧难解」。又称为「身心相应坚固之志」。故而，凭借心意专注，修止观二法而增长智慧与定力，此谓修习成就之意。又「gīta」即「诗歌」，依四步韵律或六步韵律构成，亦各有所说。此处「bhāvitattā」为诸义中之一，依据上下文用以引出后文。此语又有差别，或指所涵之意，可能有引申或比喻用法。
Atha vā bhāvitattānanti bhāvitattābhāvānaṃ, attabhāvo hi āhito ahaṃ māno etthāti ‘‘attā’’ti vuccati, so ca tehi appamādabhāvanāya anavajjabhāvanāya bhāvito sammadeva guṇagandhaṃ gāhāpito. Tena tesaṃ kāyabhāvanā sīlabhāvanā cittabhāvanā paññābhāvanāti catunnampi bhāvanānaṃ paripuṇṇabhāvaṃ dasseti. ‘‘Bhāvanā’’ti ca sambodhipaṭipadā idhādhippetā. Yāyaṃ saccasambodhi atthi, sā duvidhā abhisamayato tadatthato ca. Sambodhi pana tividhā sammāsambodhi paccekasambodhi sāvakasambodhīti. Tattha sammā sāmaṃ sabbadhammānaṃ bujjhanato bodhanato ca sammāsambodhi. Sabbaññutaññāṇapadaṭṭhānaṃ maggañāṇaṃ maggañāṇapadaṭṭhānañca sabbaññutaññāṇaṃ ‘‘sammāsambodhī’’ti vuccati. Tenāha –
复次，「bhāvitattā」亦指修习者的两种状态，即修行有成与修行未成。所谓「attā」意即「自我形态」，谓而言修行者因傲慢未降伏而使自己堕入贪嗔痴的恶习。由此，「kāya bhāvanā」、即身的修习、「sīla bhāvanā」即戒律的修习、「citta bhāvanā」即心的修习、「paññā bhāvanā」即慧的修习，乃四种修习具足成就。此四修习构成正觉之路，故曰「bhāvanā」特指世尊所成就之正觉修习。正觉依其修行对象可分为三种：一为正自觉（sammāsambodhi）、二为辟支佛觉（paccekasambodhi）、三为声闻觉（sāvakasambodhi）。其中，正自觉即为全面圆满地观察理解万法真如之智慧觉悟，乃三者中最为完整最高者。故称其为正觉。
‘‘Buddhoti yo so bhagavā sayambhū anācariyako pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi, tattha ca sabbaññutaṃ patto balesu ca vasībhāva’’nti (mahāni. 192; cūḷani. pārāyanatthutigāthāniddesa 97; paṭi. ma. 1.161).
经典中云：「所谓佛者，乃世尊，自觉自悟，非学处非奉教之人也，乃前劣因中未曾经验之法现证真理于一切惑业之主。」此言佛者，非依他人为师，不倚外法，自身觉悟真理，因而成就无上智慧，能摄受迷惑，令众生降伏。
Bodhaneyyabodhanattho hi balesu vasībhāvo. Paccekaṃ sayameva bodhīti paccekasambodhi, ananubuddho sayambhūñāṇena saccābhisamayoti attho. Sammāsambuddhānañhi sayambhūñāṇatāya sayameva pavattamānopi saccābhisamayo sānubuddho aparimāṇānaṃ sattānaṃ saccābhisamayassa hetubhāvato. Imesaṃ pana so ekassāpi sattassa saccābhisamayahetu na hoti. Satthu dhammadesanāya savanante jātāti sāvakā. Sāvakānaṃ saccābhisamayo sāvakasambodhi. Tividhāpesā tiṇṇaṃ bodhisattānaṃ yathāsakaṃ āgamanīyapaṭipadāya matthakappattiyā satipaṭṭhānādīnaṃ sattatiṃsāya bodhipakkhiyadhammānaṃ bhāvanāpāripūrīti veditabbā itarābhisamayānaṃ tadavinābhāvato. Na hi sacchikiriyābhisamayena vinā bhāvanābhisamayo sambhavati, sati ca bhāvanābhisamaye pahānābhisamayo pariññābhisamayo ca siddhoyeva hotīti.
「Bodhaneyyabodhanattho」即「引发觉悟与觉悟之目的」。其谓佛因於智慧显赫无敌，而为众生指示解脱之法。辟支佛为自解自证之觉悟，彼觉悟非以导师之智获，而为个人内证真理。正自觉佛则因其自身觉知，令众生共得觉悟，且具无限广大愿力，令无数众生智慧开启与证入真理。此中无人单独能成为觉悟之因。世尊宣说佛法，众弟子听闻，遂生起真理证悟，故声闻觉悟由此生起。修行三类觉悟中，声闻觉悟乃因佛教法的现行及弟子精进修持而成，尤以念住等法为基础。正因为如此，佛法的真理证悟与修习必相结合，离开真理证悟则无修习，离开修习则无真理证悟，两者互依相待，最终成就解脱。
Yadā hi mahābodhisatto paripūritabodhisambhāro carimabhave katapubbakicco bodhimaṇḍaṃ āruyha – ‘‘na tāvimaṃ pallaṅkaṃ bhindissāmi, yāva na me anupādāya āsavehi cittaṃ vimuccissatī’’ti paṭiññaṃ katvā aparājitapallaṅke nisinno asampattāya eva sañjhāvelāya mārabalaṃ vidhamitvā purimayāme pubbenivāsānussatiñāṇena anekākāravokāre pubbe nivutthakkhandhe anussaritvā majjhimayāme dibbacakkhuvisodhanena cutūpapātañāṇaanāgataṃsañāṇāni adhigantvā pacchimayāme ‘‘kicchaṃ vatāyaṃ loko āpanno jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca, atha ca panimassa dukkhassa nissaraṇaṃ nappajānāti jarāmaraṇassā’’tiādinā (dī. ni. 2.57) jarāmaraṇato paṭṭhāya paṭiccasamuppādamukhena vipassanaṃ abhinivisitvā mahāgahanaṃ chindituṃ nisadasilāyaṃ pharasuṃ nisento viya kilesagahanaṃ chindituṃ lokanātho ñāṇapharasuṃ tejento buddhabhāvāya hetusampattiyā paripākaṃ gatattā sabbaññutaññāṇādhigamāya vipassanaṃ gabbhaṃ gaṇhāpento antarantarā nānāsamāpattiyo samāpajjitvā yathāvavatthāpite nāmarūpe tilakkhaṇaṃ āropetvā anupadadhammavipassanāvasena anekākāravokārasaṅkhāre sammasanto chattiṃsakoṭisatasahassamukhena sammasanavāraṃ vitthāretvā tattha mahāvajirañāṇasaṅkhāte vipassanāñāṇe tikkhe sūre pasanne vuṭṭhānagāminibhāvena pavattamāne yadā taṃ maggena ghaṭeti, tadā maggapaṭipāṭiyā diyaḍḍhakilesasahassaṃ khepento aggamaggakkhaṇe sammāsambodhiṃ adhigacchati nāma, aggaphalakkhaṇato paṭṭhāya adhigato nāma. Sammāsambuddhabhāvato dasabalacatuvesārajjādayopi tassa tadā hatthagatāyeva hontīti ayaṃ tāva abhisamayato sammāsambodhipaṭipadā. Tadatthato pana mahābhinīhārato paṭṭhāya yāva tusitabhavane nibbatti, etthantare pavattaṃ bodhisambhārasambharaṇaṃ. Tattha yaṃ vattabbaṃ, taṃ sabbākārasampannaṃ cariyāpiṭakavaṇṇanāyaṃ vitthārato vuttamevāti tattha vuttanayeneva gahetabbaṃ.
大觉者集遍满觉有余资粮，于最后世中完成其先前所作功德，登上觉坛，发于心言：『我不会破坏此床，直到我的心不受执着的烦恼解脱为止』。于是安立于不败床上，虽未入正定，于黄昏时分，断除魔力。于前世多样功德记忆之智，回忆往昔前住处多种景相，诸前世断尽诸烦恼之事。于中住世，以天眼净慧，分别死生转变，显未来知，证得众生生死变化无常，并自言：『这世间诸苦，众生生住死灭流转而不能得离，尚不了知老死之真实出离法』。依止老死相缘起，深入内观，坐于广大密林，扶杖而立，宛如锐利刀锋砍断污秽烦恼堆积。此乃世尊自觉觉他，妙智锋锐，达成究竟觉位，全知无碍，了达内心观照，逐渐具足内观各相，分明标识出名色诸蕴三相，以非执着内观之力，断尽多种造作。遍历三十三大亿众生贪着障碍，揭破开示于处，即此妙慧名为大锐利慧，犹如如来持有智慧的锐刀。每当此道行住坐卧逐渐增加，扫除十五虑千烦恼，于出世正道时刻，乃得正觉。正觉之本缘由，即此大锐利之道成就也。世尊具足大智慧威德，有十力三十四随眠庄严身等证相，亲临大乘圣者之境界。此乃完整证得正觉之极致路径。此即觉道成就之实相。至于由此彻底断惑之入滞，直至生于忉利天上享受于兜率天宫，间或进行觉有余资粮集取之事。此处所说即为归纳详明菩提行为之经籍论述，谓之真实所述也。
Paccekabodhisattāpi paccekabodhiyā katābhinīhārā anupubbena sambhatapaccekasambodhisambhārā tādise kāle carimattabhāve ṭhitā ñāṇassa paripākagatabhāvena upaṭṭhitaṃ saṃveganimittaṃ gahetvā savisesaṃ bhavādīsu ādīnavaṃ disvā sayambhūñāṇena pavatti pavattihetuṃ nivatti nivattihetuñca paricchinditvā ‘‘so ‘idaṃ dukkha’nti yoniso manasi karotī’’tiādinā āgatanayena catusaccakammaṭṭhānaṃ paribrūhentā attano abhinīhārānurūpaṃ saṅkhāre parimaddantā anukkamena vipassanaṃ ussukkāpetvā maggapaṭipāṭiyā aggamaggaṃ adhigacchantā paccekasambodhiṃ abhisambujjhanti nāma, aggaphalakkhaṇato paṭṭhāya paccekasambuddhā nāma hutvā sadevakassa lokassa aggadakkhiṇeyyā honti.
独觉者菩提士，亦称独觉者，依其征状渐次成就独觉之菩提余资。于惑灭世灭之际，居于末劫之末，已达智慧圆满之境，担当僧团教义中重大体认之事，见诸生死轮转本质苦谛。由此由自悟得之内在觉知，渐渐净除生死缘起之因缘及障碍，深明苦集灭道四谛，以心智正确修习。逐渐锻炼内观定力，应自身所行而适当修正造作，专精不放任内观，循序正道登上独觉之道。独觉正觉之具足先兆立现，称为独觉圣者。此独觉圣者居于天界，为诸天人最有德望之首领。
Sāvakā pana satthu sabrahmacārino vā catusaccakammaṭṭhānakathaṃ sutvā tasmiṃyeva khaṇe kālantare vā tajjaṃ paṭipattiṃ anutiṭṭhantā ghaṭentā vāyamantā vipassanaṃ ussukkāpetvā, yadi vā paṭipadāya vaḍḍhantiyā, saccāni paṭivijjhantā attano abhinīhārānurūpasiddhiaggasāvakabhūmiyā vā kevalaṃ vā aggamaggakkhaṇe sāvakasambodhiṃ adhigacchanti nāma. Tato paraṃ sāvakabuddhā nāma honti sadevake loke aggadakkhiṇeyyā. Evaṃ tāva abhisamayato paccekasambodhi sāvakasambodhi ca veditabbā.
而弟子随顺师法共修道人，闻佛所说四谛根本，旋即于一时一际间依教住行，坚持不懈努力，增进内观正念。若能如法增长修行，深解苦集灭道四谛真义，依据自身修行成果，于合适时节得成正觉，无论一乘或最上乘。此等弟子修得圣果，称为弟子正觉者，为世间诸天人所尊崇。由此可知，正觉之实现分两类，一为独觉，二为弟子正觉，皆当了知辨别。
Tadatthato pana yathā mahābodhisattānaṃ heṭṭhimaparicchedena cattāri asaṅkhyeyyāni kappānaṃ satasahassañca bodhisambhārasambharaṇaṃ icchitabbaṃ majjhimaparicchedena aṭṭha asaṅkhyeyyāni kappānaṃ satasahassañca, uparimaparicchedena soḷasa asaṅkhyeyyāni kappānaṃ satasahassañca ete ca bhedā paññādhikasaddhādhikavīriyādhikavasena veditabbā. Paññādhikānañhi saddhā mandā hoti paññā tikkhā, tato ca upāyakosallassa visadanipuṇabhāvena nacirasseva pāramiyo pāripūriṃ gacchanti. Saddhādhikānaṃ paññā majjhimā hotīti tesaṃ nātisīghaṃ nātisaṇikaṃ pāramiyo pāripūriṃ gacchanti. Vīriyādhikānaṃ pana paññā mandā hotīti tesaṃ cireneva pāramiyo pāripūriṃ gacchanti. Na evaṃ paccekabodhisattānaṃ. Tesañhi satipi paññādhikabhāve dve asaṅkhyeyyāni kappānaṃ satasahassañca bodhisambhārasambharaṇaṃ icchitabbaṃ, na tato oraṃ. Saddhādhikavīriyādhikāpi vuttaparicchedato paraṃ katipaye eva kappe atikkamitvā paccekasambodhiṃ abhisambujjhanti, na tatiyaṃ asaṅkhyeyyanti. Sāvakabodhisattānaṃ pana yesaṃ aggasāvakabhāvāya abhinīhāro, tesaṃ ekaṃ asaṅkhyeyyaṃ kappānaṃ satasahassañca sambhārasambharaṇaṃ icchitabbaṃ. Yesaṃ mahāsāvakabhāvāya, tesaṃ kappānaṃ satasahassameva, tathā buddhassa mātāpitūnaṃ upaṭṭhākassa puttassa ca. Tattha yathā –
从本义来看，大觉菩提士在最低境界中，须历经四无量数亿百千劫的觉有余资积累；于中等境界中，亦须八无量数亿百千劫之久；于最高境界中，须十六无量数亿百千劫之久。此等境界之差异，应以智慧、信心与精进的增长减少划分为别。智慧增多时，信心相对减弱；智慧锐利时，善巧导致精进长久而成就六度圆满。信心较多者，智慧稍逊，彼等较快修成六度法门圆满。信心与精进增多者，智慧稍弱，彼等需久远时日达成。独觉菩提士则不同，其智慧与信心皆大增长，须历经两无量数亿百千劫之觉有余资积累，非短时可成。弟子菩提士中，具最高弟子地位者，须积累一无量数亿百千劫之施行能量；具大弟子地位者，亦为百千劫。此如同佛母父亲，哺育教导之道理。以下语句为验证此义：
‘‘Manussattaṃ liṅgasampatti, hetu satthāradassanaṃ;
『为人成就标志，因由师法显现；』
Pabbajjā guṇasampatti, adhikāro ca chandatā;
『出家修行之德，根本乃于大众。』
Aṭṭhadhammasamohānā, abhinīhāro samijjhatī’’ti. (bu. vaṃ. 2.59) –
「八法迷惑，谓热诚行恶」。
Evaṃ vutte aṭṭha dhamme samodhānetvā katapaṇidhānānaṃ mahābodhisattānaṃ mahābhinīhārato pabhuti savisesaṃ dānādīsu yuttappayuttānaṃ divase divase vessantaradānasadisaṃ mahādānaṃ dentānaṃ tadanurūpasīlādike sabbapāramidhamme ācinantānampi yathāvuttakālaparicchedaṃ asampatvā antarā eva buddhabhāvappatti nāma natthi. Kasmā? Ñāṇassa aparipaccanato. Paricchinnakāle nipphāditaṃ viya hi sassaṃ buddhañāṇaṃ yathāparicchinnakālavaseneva vuddhiṃ viruḷhiṃ vepullaṃ āpajjantaṃ gabbhaṃ gaṇhantaṃ paripākaṃ gacchatīti evaṃ –
如上所说，解八法迷惑后，受大誓愿的广大菩萨，因精勤积极，善分善合于布施等诸法，每日如季节常施大布施。他们依此，虽不具足戒律诸法所有，却依时节切分而修。故无须大悟之间即得佛果。何故？因智慧未圆满。如同在特定时节未满时，佛智虽已成就，却犹如未满的胎，渐渐增长，孕育成熟而后出生—
‘‘Manussattaṃ liṅgasampatti, vigatāsavadassanaṃ;
「为人人中之标志，断除烦恼之见，
Adhikāro chandatā ete, abhinīhārakāraṇā’’ti. (su. ni. aṭṭha. 1.khaggavisāṇasuttavaṇṇanā) –
执著欲念堪有为，诸恶作行缘起」。（摘自须尼阿注『八»劍拂』经文）
Ime pañca dhamme samodhānetvā katābhinīhārānaṃ paccekabodhisattānaṃ ‘‘adhikāro chandatā’’ti dvaṅgasamannāgatāya patthanāya vasena katapaṇidhānānaṃ sāvakabodhisattānañca tattha tattha vuttakālaparicchedaṃ asampatvā antarā eva paccekasambodhiyā yathāvuttasāvakasambodhiyā ca adhigamo natthi. Kasmā? Ñāṇassa aparipaccanato. Imesampi hi yathā mahābodhisattānaṃ dānādipāramīhi paribrūhitā paññāpāramī anukkamena gabbhaṃ gaṇhantī paripākaṃ gacchantī buddhañāṇaṃ paripūreti, evaṃ dānādīhi paribrūhitā anupubbena yathārahaṃ gabbhaṃ gaṇhantī paripākaṃ gacchantī paccekabodhiñāṇaṃ sāvakabodhiñāṇañca paripūreti. Dānaparicayena hete tattha tattha bhave alobhajjhāsayatāya sabbattha asaṅgamānasā anapekkhacittā hutvā, sīlaparicayena susaṃvutakāyavācatāya suparisuddhakāyavacīkammantā parisuddhājīvā indriyesu guttadvārā bhojane mattaññuno hutvā jāgariyānuyogena cittaṃ samādahanti, svāyaṃ tesaṃ jāgariyānuyogo gatapaccāgatikavattavasena veditabbo.
此五法迷惑解尽，出家行恶作恶的独觉菩萨，具两种力量及决心，依前说法题时节修持，大誓愿菩萨与声闻菩萨亦同如此，未达到相应时节则无独觉与声闻之悟。何故？因智慧未圆满。此亦如广大菩萨，凭布施等波罗蜜多培养般智，智慧逐渐圆满；依布施不断孕育成熟，如胎儿发展般渐次成就独觉与声闻果智慧。以布施相应之缘，诸处皆无贪著、嗔恚、邪见，戒律清净，身语意行为端正，饮食知足、有节，因随觉悟修持而安心，觉知努力自然流转可见。
Evaṃ pana paṭipajjantānaṃ adhikārasampattiyā appakasireneva aṭṭha samāpattiyo pañcābhiññā chaḷabhiññā adhiṭṭhānabhūtā pubbabhāgavipassanā ca hatthagatāyeva honti. Vīriyādayo pana tadantogadhā eva. Yañhi paccekabodhiyā sāvakabodhiyā vā atthāya dānādipuññasambharaṇe abbhussahanaṃ, idaṃ vīriyaṃ. Yaṃ tadanuparodhassa sahanaṃ, ayaṃ khanti. Yaṃ dānasīlādisamādānāvisaṃvādanaṃ, idaṃ saccaṃ. Sabbatthameva acalasamādhānādhiṭṭhānaṃ, idaṃ adhiṭṭhānaṃ . Yā dānasīlādīnaṃ pavattiṭṭhānabhūtesu sattesu hitesitā, ayaṃ mettā. Yaṃ sattānaṃ katavippakāresu ajjhupekkhanaṃ, ayaṃ upekkhāti. Evaṃ dānasīlabhāvanāsu sīlasamādhipaññāsu ca sijjhamānāsu vīriyādayo siddhā eva honti. Sāyeva paccekabodhiatthāya sāvakabodhiatthāya ca dānādipaṭipadā tesaṃ bodhisattānaṃ santānassa bhāvanato paribhāvanato bhāvanā nāma. Visesato dānasīlādīhi svābhisaṅkhate santāne pavattā samathavipassanāpaṭipadā, yato te bodhisattā pubbayogāvacarasamudāgamasampannā honti. Tenāha bhagavā –
如此修行者，因智力圆满，获八种成就，五种神通，六种超凡通力，坚固决心，前分别慧，入深妙观，皆如阿拉汉所获。精进等诸功德亦皆如是。就独觉或声闻，布施诸功德积聚是勤精进；忍耐则表容忍；破除执著是实谛；恒住不动之定为坚定决心；布施戒等诸行之慈悲是慈；对诸众生之不喜恶是舍。如此，布施戒法修习及戒定慧顺利获得。这些功德专为独觉与声闻之成就所依。此布施戒修习是他们的修行法门，佛世尊如是说：
‘‘Pañcime, ānanda, ānisaṃsā pubbayogāvacare. Katame pañca? Idhānanda, pubbayogāvacaro diṭṭheva dhamme paṭikacca aññaṃ ārādheti, no ce diṭṭheva dhamme paṭikacca aññaṃ ārādheti, atha maraṇakāle aññaṃ ārādheti, atha devaputto samāno aññaṃ ārādheti, atha buddhānaṃ sammukhībhāve khippābhiñño hoti, atha pacchime kāle paccekasambuddho hotī’’ti (su. ni. aṭṭha. 1.khaggavisāṇasuttavaṇṇanā).
世尊告诫阿难：「这五种是前因的先行缘起，何为这五种？阿难，在此教法中，先行缘起即是於现见之法对他法先作舍弃；若未於现见之法先舍弃他法，则于临终时舍弃他法；若于临终时亦未舍弃他法，则于与天子相同时舍弃；若于与天子相同时仍未舍弃他法，则于佛陀面前迅速成就神通；且于末后时间成为独觉圣者。」（出自刽剑宣的注释）。
Iti pubbabhāgapaṭipadābhūtāya pāramitāparibhāvitāya samathavipassanābhāvanāya nirodhagāminipaṭipadābhūtāya abhisamayasaṅkhātāya maggabhāvanāya ca bhāvitattabhāvā buddhapaccekabuddhabuddhasāvakā bhāvitattā nāma. Tesu idha buddhasāvakā adhippetā.
此因早分所行，乃属于波罗蜜之涵盖，具备止观修习，通向灭除之道，具足成就之正道修持，谓之现前成就者称为佛、独觉和佛之弟子。于其中，佛弟子被特别推崇主导。
Ettha ca ‘‘sīhānaṃvā’’ti iminā therānaṃ sīhasamānavuttitādassanena attano paṭipakkhehi anabhibhavanīyataṃ, te ca abhibhuyya pavattiṃ dasseti. ‘‘Sīhānaṃva nadantānaṃ…pe… gāthā’’ti iminā theragāthānaṃ sīhanādasadisatādassanena tāsaṃ paravādehi anabhibhavanīyataṃ, te ca abhibhavitvā pavattiṃ dasseti. ‘‘Bhāvitattāna’’nti iminā tadubhayassa kāraṇaṃ vibhāveti. Bhāvitattabhāvena therā idha sīhasadisā vuttā, tesañca gāthā sīhanādasadisiyo. ‘‘Atthūpanāyikā’’ti iminā abhibhavane payojanaṃ dasseti. Tattha therānaṃ paṭipakkho nāma saṃkilesadhammo, tadabhibhavo tadaṅgivikkhambhanappahānehi saddhiṃ samucchedappahānaṃ. Tasmiṃ sati paṭipassaddhīppahānaṃ nissaraṇappahānañca siddhameva hoti, yato te bhāvitattāti vuccanti. Maggakkhaṇe hi ariyā appamādabhāvanaṃ bhāventi nāma, aggaphalakkhaṇato paṭṭhāya bhāvitattā nāmāti vuttovāyamattho.
此处以「如狮子般」说，指长老们以狮子般雄壮之言论显示其无法被对立者战胜，彼等以胜者身分示现。并以「如狮吼之声」为喻，示长老们在颂述诸如狮吼之语时，不为他辩驳而动摇，反能胜其辩者显现其行。此「现前成就」二者皆为缘由。由“成就状态”长老得称狮吼者，其颂诗如狮吼声般振奋。所谓「于事理具有引导性」，即说明证成就之用处。此处长老之对立面谓污染法，克服此污染法谓弃绝其相牵连，由此以断绝相续及断送为伴，故于此得现前于止息与解脱。故称「成就状态」者。于道之时，圣者修炼不懈，正如顶上之旗引领，故谓成就状态。
Tesu tadaṅgappahānena nesaṃ sīlasampadā dassitā, vikkhambhanappahānena samādhisampadā, samucchedappahānena paññāsampadā, itarena tāsaṃ phalaṃ dassitaṃ. Sīlena ca tesaṃ paṭipattiyā ādikalyāṇatā dassitā, ‘‘ko cādi kusalānaṃ dhammānaṃ? Sīlañca suvisuddhaṃ’’ (saṃ. ni. 5.369), ‘‘sīle patiṭṭhāya’’ (saṃ. ni. 1.23; visuddhi. 1.1), ‘‘sabbapāpassa akaraṇa’’nti (dha. pa. 183; dī. ni. 2.90) ca vacanato sīlaṃ paṭipattiyā ādikalyāṇaṃva avippaṭisārādiguṇāvahattā. Samādhinā majjhekalyāṇatā dassitā, ‘‘cittaṃ bhāvayaṃ’’, ‘‘kusalassa upasampadā’’ti ca vacanato samādhipaṭipattiyā majjhekalyāṇova, iddhividhādiguṇāvahattā. Paññāya pariyosānakalyāṇatā dassitā, ‘‘sacittapariyodapanaṃ’’ (dha. pa. 183; dī. ni. 2.90), ‘‘paññaṃ bhāvaya’’nti (saṃ. ni. 1.23; visuddhi. 1.1) ca vacanato paññā paṭipattiyā pariyosānaṃva, paññuttarato kusalānaṃ dhammānaṃ sāva kalyāṇā iṭṭhāniṭṭhesu tādibhāvāvahattā.
彼时以断绝相续展示戒德之圆满，以摈绝纷乱表现定德圆满，以断绝连续示智慧德圆满，此外还彰显其它果德。戒德乃其修持之首善，如『何者为诸善法之首？戒为清净』（相应部注释）、「以戒为根基」（相应部及净饭论）、「不造诸恶为戒」（法句经及中部注释）诸说所彰，是故戒德有如首善，诸优良德业悉具其内。定以「心作专注」、「善之根本」等言表现修持禅定为中善，及以变化神通等功德为所附属。慧则以「心之净化」、「修慧」等词表现为终善，是慧引领善法更胜，由此乐于与不乐为相继相成。
‘‘Selo yathā ekaghano, vātena na samīrati; (Mahāva. 244);
「如同坚硬岩石一般，不被风吹动；」（大法藏经244偈）
Evaṃ nindāpasaṃsāsu, na samiñjanti paṇḍitā’’ti. (dha. pa. 81) –
「是以智者在毁谤与赞扬中，不为所动。」（法句经81偈）
Hi vuttaṃ.
这是已被说过的。
Tathā sīlasampadāya tevijjabhāvo dassito. Sīlasampattiñhi nissāya tisso vijjā pāpuṇanti. Samādhisampadāya chaḷabhiññābhāvo. Samādhisampattiñhi nissāya chaḷabhiññā pāpuṇanti. Paññāsampadāya pabhinnapaṭisambhidābhāvo. Paññāsampadañhi nissāya catasso paṭisambhidā pāpuṇanti. Iminā tesaṃ therānaṃ keci tevijjā, keci chaḷabhiññā, keci paṭisambhidāpattāti ayamattho dassitoti veditabbaṃ.
如是，已见证三明（正三学）中品德具足。依止品德具足，三种智慧得以成就；依止定具足，六种神通得以成就；依止慧具足，四种分别智得以成就。依此理，当知这几位长老中，有的具足三明，有的具足六神通，有的具足分别智，是此义理所显。
Tathā sīlasampadāya tesaṃ kāmasukhānuyogasaṅkhātassa antassa parivajjanaṃ dasseti. Samādhisampadāya attakilamathānuyogasaṅkhātassa, paññāsampadāya majjhimāya paṭipadāya sevanaṃ dasseti. Tathā sīlasampadāya tesaṃ vītikkamappahānaṃ kilesānaṃ dasseti. Samādhisampadāya pariyuṭṭhānappahānaṃ , paññāsampadāya anusayappahānaṃ dasseti. Sīlasampadāya vā duccaritasaṃkilesavisodhanaṃ, samādhisampadāya taṇhāsaṃkilesavisodhanaṃ, paññāsampadāya diṭṭhisaṃkilesavisodhanaṃ dasseti. Tadaṅgappahānena vā nesaṃ apāyasamatikkamo dassito. Vikkhambhanappahānena kāmadhātusamatikkamo, samucchedappahānena sabbabhavasamatikkamo dassitoti veditabbaṃ.
又如品德具足，示现对欲乐之流转的摈弃；定具足，示现对自他嫉妒之扰乱的舍离；慧具足，示现中道修行的依止。品德具足示现放弃烦恼的断除；定具足示现放弃覆盖之执；慧具足示现割断潜流之害。品德具足实现恶趣等苦处之超越；定具足实现对欲界的超脱；慧具足实现对一切生死流转的超越。当知由此而知，他们或由断除烦恼实现地狱等恶趣超越，或由断除顽疾实现欲界超越，或由断绝生死实现一切界超越。
‘‘Bhāvitattāna’’nti vā ettha sīlabhāvanā, cittabhāvanā paññābhāvanāti tisso bhāvanā veditabbā kāyabhāvanāya tadantogadhattā. Sīlabhāvanā ca paṭipattiyā ādīti sabbaṃ purimasadisaṃ . Yathā pana sīhanādaṃ pare migagaṇā na sahanti, kuto abhibhave, aññadatthu sīhanādova te abhibhavati evameva aññatitthiyavādā therānaṃ vāde na sahanti, kuto abhibhave, aññadatthu theravādāva te abhibhavanti. Taṃ kissa hetu? ‘‘Sabbe saṅkhārā aniccā, sabbe saṅkhārā dukkhā, sabbe dhammā anattā’’ti (dha. pa. 277-279) ‘‘nibbānadhātū’’ti ca pavattanato. Na hi dhammato sakkā kenaci aññathā kātuṃ appaṭivattanīyato. Yaṃ panettha vattabbaṃ, taṃ parato āvibhavissati. Evamettha saṅkhepeneva paṭhamagāthāya atthavibhāvanā veditabbā.
所谓“修习”，此处指品德修习、心修习及智慧修习三种修学，前者为身修其缘。品德修习谓所行皆仿效昔日，正如狮吼声般众兽皆畏惧，何况外道之论说不能容忍，如同狮吼难以承受；同理他方外道不容佛弟子法教，这是由“诸行无常、诸行苦、诸法无我”，以及“涅槃为净地”之正见所致。法理不可别解、不可改易，所应说者终将显明。此即第一偈理义释。
Dutiyagāthāyaṃ pana ayaṃ sambandhadassanamukhena atthavibhāvanā. Tattha yesaṃ therānaṃ gāthā sāvetukāmo, te sādhāraṇavasena nāmato gottato guṇato ca kittetuṃ ‘‘yathānāmā’’tiādi vuttaṃ. Asādhāraṇato pana tattha tattha gāthāsveva āvibhavissati. Tattha yathānāmāti yaṃyaṃnāmā, subhūti mahākoṭṭhikotiādinā nayena nāmadheyyena paññātāti attho. Yathāgottāti yaṃyaṃgottā, gotamo kassapotiādinā nayena kulapadesena yāya yāya jātiyā paññātāti attho. Yathādhammavihārinoti yādisadhammavihārino, pariyattiparamatāyaṃ aṭṭhatvā yathānurūpaṃ samāpattivihārino hutvā vihariṃsūti attho. Atha vā yathādhammavihārinoti yathādhammā vihārino ca, yādisasīlādidhammā dibbavihārādīsu abhiṇhaso viharamānā yādisavihārā cāti attho. Yathādhimuttāti yādisaadhimuttikā saddhādhimuttipaññādhimuttīsu yaṃyaṃadhimuttikā suññatamukhādīsu vā yathā yathā nibbānaṃ adhimuttāti yathādhimuttā. ‘‘Nibbānaṃ adhimuttānaṃ, atthaṃ gacchanti āsavā’’ti (dha. pa. 226) hi vuttaṃ. Ubhayañcetaṃ pubbabhāgavasena veditabbaṃ. Arahattappattito pubbeyeva hi yathāvuttamadhimuccanaṃ, na parato. Tenāha bhagavā –
至于第二偈，则由证果见解中说法义理。于彼处，欲赞誉长老们其名、族姓、资性时，一般说法称其「如实名」等；但非常法中，则以各自偈句彰显其名义。所谓「如实名」，即根据典籍如 Subhūti（须菩提）、Mahākotthika（大果提）等名目；「如实族」者，谓如 Gotama（郭达摩）、Kassapa（咖萨巴）等族名世系；「如实行持」者，谓法德转行之胜处，成就相应。又「如实修习」者，涵盖信解慧三明专注于空等涅槃，如偈言：涅槃为无漏净土，诸漏得灭。前后义理当知。阿拉汉果之证得亦然，皆由这一真理断知，非他法所能超越。故世尊说——
‘‘Assaddho akataññū ca, sandhicchedo ca yo naro’’tiādi. (dha. pa. 97).
“无信、不知恩、破和合之人”，如偈中所言（如法句经第97偈）。
‘‘Yathāvimuttā’’ti vā pāṭho, paññāvimuttiubhatobhāgavimuttīsu yaṃyaṃvimuttikāti attho. Sappaññāti tihetukapaṭisandhipaññāya pārihārikapaññāya bhāvanāpaññāya cāti tividhāyapi paññāya paññavanto. Vihariṃsūti tāya eva sappaññatāya yathāladdhena phāsuvihāreneva vasiṃsu. Atanditāti analasā, attahitapaṭipattiyaṃ yathābalaṃ parahitapaṭipattiyañca uṭṭhānavantoti attho.
「Yathāvimuttā」一词的读法，含义为在智慧解脱与二种解脱中所说的解脱。所谓「Sappaññā」是指依因缘顺次的智慧，对应辩才智慧，及修习智慧，智慧分三种，称之为具足智慧。其「Vihariṃsu（住持）」即他们以这具足智慧，如所应得专注安住般生活。至于「Atanditā」的意思是不懈怠，乃指以自利行为如实努力，兼顾利他的修行行为，两者皆具勤奋之义。
Ettha ca pana nāmagottaggahaṇena tesaṃ therānaṃ pakāsapaññātabhāvaṃ dasseti. Dhammavihāraggahaṇena sīlasampadaṃ samādhisampadañca dasseti. ‘‘Yathādhimuttā sappaññā’’ti iminā paññāsampadaṃ . ‘‘Atanditā’’ti iminā sīlasampadādīnaṃ kāraṇabhūtaṃ vīriyasampadaṃ dasseti. ‘‘Yathānāmā’’ti iminā tesaṃ pakāsananāmataṃ dasseti. ‘‘Yathāgottā’’ti iminā saddhānusārīdhammānusārīgottasampattisamudāgamaṃ, ‘‘yathādhammavihārino’’tiādinā sīlasamādhipaññāvimuttivimuttiñāṇadassanaṃ sampattisamudāgamaṃ, ‘‘atanditā’’ti iminā evaṃ attahitasampattiyaṃ ṭhitānaṃ parahitapaṭipattiṃ dasseti.
此处借助名字与族姓表明这些长老们智慧显现的状态。借助修习法义的持守表明具戒德与定业。以「Yathādhimuttā sappaññā」表明此为圆满智慧的具足。以「Atanditā」示现戒德等根本功德中之精进德。用「Yathānāmā」示现他们的显扬之名义。由「Yathāgottā」表达其因信顺法的族裔身份之生起，以「Yathādhammavihārino」表示戒定慧解脱等功德及知识智慧的具体展现；「Atanditā」则显明他们站稳自利且利他行持的勤勉状态。
Atha vā ‘‘yathānāmā’’ti idaṃ tesaṃ therānaṃ garūhi gahitanāmadheyyadassanaṃ samaññāmattakittanato. ‘‘Yathāgottā’’ti idaṃ kulaputtabhāvadassanaṃ kulāpadesa kittanato. Tena nesaṃ saddhāpabbajitabhāvaṃ dasseti . ‘‘Yathādhammavihārino’’ti idaṃ caraṇasampattidassanaṃ sīlasaṃvarādīhi samaṅgībhāvadīpanato . ‘‘Yathādhimuttā sappaññā’’ti idaṃ nesaṃ vijjāsampattidassanaṃ āsavakkhayapariyosānāya ñāṇasampattiyā adhigamaparidīpanato. ‘‘Atanditā’’ti idaṃ vijjācaraṇasampattīnaṃ adhigamūpāyadassanaṃ. ‘‘Yathānāmā’’ti vā iminā tesaṃ pakāsananāmataṃyeva dasseti. ‘‘Yathāgottā’’ti pana iminā pacchimacakkadvayasampattiṃ dasseti. Na hi sammāappaṇihitattano pubbe ca akatapuññassa saddhānusārīdhammānusārino gottasampattisamudāgamo sambhavati. ‘‘Yathādhammavihārino’’ti iminā tesaṃ purimacakkadvayasampattiṃ dasseti. Na hi appatirūpe dese vasato sappurisūpanissayarahitassa ca tādisā guṇavisesā sambhavanti. ‘‘Yathādhimuttā’’ti iminā saddhammasavanasampadāsamāyogaṃ dasseti. Na hi paratoghosena vinā sāvakānaṃ saccasampaṭivedho sambhavati. ‘‘Sappaññā atanditā’’ti iminā yathāvuttassa guṇavisesassa abyabhicārihetuṃ dasseti ñāyārambhadassanato.
又谓「Yathānāmā」表示这群长老以高贵姓名示现称誉之意，彰显平凡中的非凡；「Yathāgottā」表达其如家族子弟般显现族姓特质；此即表达他们因信而出家之状态。以「Yathādhammavihārino」示现其持守行为与戒律成就，戒定三学融为一体。以「Yathādhimuttā sappaññā」显露其智慧圆满，以完成烦恼断灭之智慧成就之义。以「Atanditā」展现修习功夫及行持功德；再以「Yathānāmā」示现其显扬姓名的意义。至于「Yathāgottā」则显现信法顺从等众因缘所生族姓成就。毕竟，前非积德者不足以生起坚固信顺的族姓成就。以「Yathādhammavihārino」示前生持戒定功德。没有善壤益处，不生具菩萨之德智慧。以「Yathādhimuttā」表示听闻正法的圆满成果。无偏见无痴愚即可现前弟子真实的觉受。以「Sappaññā atanditā」表明上述具足特性无障碍的原因，显示智初心始的体验。
Aparo nayo – ‘‘yathāgottā’’ti ettha gottakittanena tesaṃ therānaṃ yonisomanasikārasampadaṃ dasseti yathāvuttagottasampannassa yonisomanasikārasambhavato. ‘‘Yathādhammavihārino’’ti ettha dhammavihāraggahaṇena saddhammasavanasampadaṃ dasseti saddhammasavanena vinā tadabhāvato. ‘‘Yathādhimuttā’’ti iminā matthakappattaṃ dhammānudhammapaṭipadaṃ dasseti. ‘‘Sappaññā’’ti iminā sabbattha sampajānakāritaṃ. ‘‘Atanditā’’ti iminā vuttanayena attahitasampattiṃ paripūretvā ṭhitānaṃ paresaṃ hitasukhāvahāya paṭipattiyaṃ akilāsubhāvaṃ dasseti. Tathā ‘‘yathāgottā’’ti iminā nesaṃ saraṇagamanasampadā dassitā saddhānusārīgottakittanato. ‘‘Yathādhammavihārino’’ti iminā sīlakkhandhapubbaṅgamo samādhikkhandho dassito. ‘‘Yathādhimuttā sappaññā’’ti iminā paññakkhandhādayo. Saraṇagamanañca sāvakaguṇānaṃ ādi, samādhi majjhe, paññā pariyosānanti ādimajjhapariyosānadassanena sabbepi sāvakaguṇā dassitā honti.
另一条理为：「Yathāgottā」此处借由族姓称谓示现他们对修习因缘的圆熟洞察，因其族姓成就得以成熟正确的因缘深念。以「Yathādhammavihārino」示众以法修持虚心贪欲断灭，离苦妙行，通过闻法而获圆满。以「Yathādhimuttā」显示他们承接实理正法循序渐进地依因缘修行。以「Sappaññā」示处处皆有觉悟行为。以「Atanditā」说明他们充分成就自利功德，且为他人利益而修行，行为圆满而无障碍。如此，「Yathāgottā」示信心归依功德证成；「Yathādhammavihārino」显示以戒学为先，定学次之；「Yathādhimuttā sappaññā」显示慧学的具足。归依、定、慧三者如莲花中之花瓣般完整。信是起点，定为中，慧为终，三者证悟皆备。
Īdisī pana guṇavibhūti yāya sammāpaṭipattiyā tehi adhigatā, taṃ dassetuṃ ‘‘tattha tattha vipassitvā’’tiādi vuttaṃ. Tattha tatthāti tesu tesu araññarukkhamūlapabbatādīsu vivittasenāsanesu. Tattha tatthāti vā tasmiṃ tasmiṃ udānādikāle. Vipassitvāti sampassitvā. Nāmarūpavavatthāpanapaccayapariggahehi diṭṭhivisuddhikaṅkhāvitaraṇavisuddhiyo sampādetvā kalāpasammasanādikkamena pañcamaṃ visuddhiṃ adhigantvā paṭipadāñāṇadassanavisuddhiyā matthakaṃ pāpanavasena vipassanaṃ ussukkāpetvā phusitvāti patvā sacchikatvā. Accutaṃ padanti nibbānaṃ. Tañhi sayaṃ acavanadhammattā adhigatānaṃ accutihetubhāvato ca natthi ettha cutīti ‘‘accutaṃ’’. Saṅkhatadhammehi asammissabhāvatāya tadatthikehi paṭipajjitabbatāya ca ‘‘pada’’nti ca vuccati. Katantanti katassa antaṃ. Yo hi tehi adhigato ariyamaggo, so attano paccayehi uppāditattā kato nāma. Tassa pana pariyosānabhūtaṃ phalaṃ katantoti adhippetaṃ. Taṃ katantaṃ aggaphalaṃ. Atha vā paccayehi katattā nipphāditattā katā nāma saṅkhatadhammā, tannissaraṇabhāvato katanto nibbānaṃ. Taṃ katantaṃ. Paccavekkhantāti ‘‘adhigataṃ vata mayā ariyamaggādhigamena idaṃ ariyaphalaṃ, adhigatā asaṅkhatā dhātū’’ti ariyaphalanibbānāni vimuttiñāṇadassanena paṭipattiṃ avekkhamānā. Atha vā saccasampaṭivedhavasena yaṃ ariyena karaṇīyaṃ pariññādisoḷasavidhaṃ kiccaṃ aggaphale ṭhitena nipphāditattā pariyosāpitattā kataṃ nāma, evaṃ kataṃ taṃ paccavekkhantā. Etena pahīnakilesapaccavekkhaṇaṃ dassitaṃ. Purimanayena pana itarapaccavekkhaṇānīti ekūnavīsati paccavekkhaṇāni dassitāni honti.
此处以「tattha tattha vipassitvā」及类似语句示现各种慧观修习之时、所处静处。如在荒野树林、树根石底等隐密僻静处。再以「Vipassitvā」为「实见」，此实见由对名色身心因缘的观察，证得清净见解，即见清净、疑惑尽灭，完成五种清净境界（五净）。达到第四净即般涅槃。涅槃者，不生不灭者，是以称为不死（「accutaṃ」）。涅槃为非堆积法，不离缘起法，不应视为末端之断灭，而是缘生法彻底解脱，果报成熟则称作「katanta」。无碍解脱、缘生灭为本质，正因信心修习通达智见，证得此极乐果。此乃深刻觉知正理之结果，堪称大成就。又有多达十九种不同的内省、觉知技法细目，为修证辨析辅助。
Imamatthanti ettha imanti sakalo theratherīgāthānaṃ attho attano itaresañca tattha sannipatitānaṃ dhammasaṅgāhakamahātherānaṃ buddhiyaṃ viparivattamānatāya āsanno paccakkhoti ca katvā vuttaṃ. Atthanti ‘‘channā me kuṭikā’’tiādīhi gāthāhi vuccamānaṃ attūpanāyikaṃ parūpanāyikaṃ lokiyalokuttarapaṭisaṃyuttaṃ atthaṃ. Abhāsisunti gāthābandhavasena kathesuṃ, taṃdīpaniyo idāni mayā vuccamānā tesaṃ bhāvitattānaṃ gāthā attūpanāyikā suṇāthāti yojanā. Te ca mahātherā evaṃ kathentā attano sammāpaṭipattipakāsanīhi gāthāhi sāsanassa ekantaniyyānikavibhāvanena parepi tattha sammāpaṭipattiyaṃ niyojentīti etamatthaṃ dīpeti āyasmā dhammabhaṇḍāgāriko, tathā dīpento ca imāhi gāthāhi tesaṃ thomanaṃ tāsañca tesaṃ vacanassa nidānabhāvena ṭhapanaṃ ṭhānagatamevāti dassetīti daṭṭhabbaṃ.
「Imamattha」指此处整体所涵盖的意义，即长老与长尼诗歌的精义，及相关法师们汇集的教义内容，为体悟佛陀智慧而论述出之内容，说明了他们心鉴澄明、法理厚实，且确切反映修行正道。所引「channā me kuṭikā」等偈讽喻该义，成为解说经教义理的辅助言辞。以诗句为表相，更深入地明示正行之果，用于启发修行者明了此法的根本精神。大长老们如此陳说，借助相关偈语于经教中作证，藉此帮助众生明了其自证实理的真谛，并作为修正实践的指南，显示法义在殊胜修持下的彻醒光明，广泛推动正法传承。
Nidānagāthāvaṇṇanā niṭṭhitā. · 因缘偈释毕。