Pārāyanavaggo · 彼岸道品义注
Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者
Khuddakanikāye · 小部
Cūḷaniddesa-aṭṭhakathā · 小义释注疏
Pārāyanavagganiddeso彼岸道品义释
1. Ajitamāṇavasuttaniddesavaṇṇanā一、阿基德学童经义释解释
Pārāyanavaggassa paṭhame ajitasuttaniddese –
《究竟篇》第一，关于阿吉多经的解说——
§1
1.
‘‘Kenassu nivuto loko, (iccāyasmā ajito,)
『世间从何而息灭？（这位阿拉汉阿吉多，）
Kenassu nappakāsati;
世间为何不复显现？
Kissābhilepanaṃ brūsi, kiṃsu tassa mahabbhaya’’nti. –
汝言何种污染？世间为何极其危险？』——
Ajitamāṇavassa pucchite paṭhamapañhe ca uparūparipañhe ca niddesesu ca vuttañca uttānañca vajjetvā visesameva vakkhāma. Tattha nivutoti paṭicchādito. Kissābhilepanaṃ brūsīti kiṃ assa lokassa abhilepanaṃ vadesi?
在对阿吉多长老所问第一问和上下问题及其解说中，若舍弃开头与结尾，只论其中特殊部分，对其详加说明。此中“息灭”者，谓归于终止。问『何种污染』者，即所谓“世间之污染”（指什么？）
Āvutoti āvarito. Nivutoti paṭicchādito. Ovutoti heṭṭhā paṭicchādito. Pihitoti uparibhāgena chādito. Paṭicchannoti avivaṭo. Paṭikujjitoti adhomukhaṃ chādito.
『污染』谓包覆遮蔽。『息灭』谓终止断绝。『覆息』谓向下终止。『遮蔽』谓上部遮盖。『终止』谓不旋转。『背覆』谓向下遮蔽。
Nappakāsatīti nappakāso hoti. Nappabhāsatīti ñāṇappabhāsaṃ na karoti. Na tapatīti ñāṇatapaṃ na karoti. Na virocatīti ñāṇavirocanaṃ na karoti. Na ñāyatīti na jānīyati. Na paññāyatīti nappaññāyate.
『不显现』者，不明显也。『不照耀』者，不作智之光照也。『不炽燃』者，不作智之炽燃也。『不辉耀』者，不作智之辉耀也。『不被知晓』者，不被了知也。『不被认识』者，不得显现也。
Kenalittoti kena limpito. Saṃlitto upalittoti upasaggena padaṃ vaḍḍhitaṃ. Ācikkhasi niddesavasena. Desesi paṭiniddesavasena . Paññapesi tena tena pakārena. Atthaṃ bodhento paṭṭhapesi. Tassatthassa kāraṇaṃ dassento vivarasi. Byañjanabhāvaṃ dassento vibhajasi. Nikujjitabhāvaṃ gambhīrabhāvañca haritvā sotūnaṃ ñāṇassa patiṭṭhaṃ janayanto uttānīkarosi. Sabbehipi imehi ākārehi sotūnaṃ aññāṇandhakāraṃ vidhamento pakāsesīti evaṃ attho daṭṭhabbo.
「Kenalittoti」者，何以被染污？此谓被污染。合染污者，谓因聚合而增长。譬如积聚是由增益所造成。此用以说明、示现其标志。说示其相反之标。以各种方式导引智慧。启发其义，阐明因果。显示字句本质，区别义理。消除浅薄与深涩，扶植耳根之智慧基立，引起显扬。诸此种种方式，扫除诸根识之黑暗，展现智慧光明，此义应当如此观看。
§2
2.Vevicchā pamādā nappakāsatīti macchariyahetu ca pamādahetu ca nappakāsati. Macchariyaṃ hissa dānādīhi guṇehi pakāsituṃ na deti, pamādo sīlādīhi. Jappābhilepananti taṇhā assa lokassa makkaṭalepo viya makkaṭassa abhilepanaṃ. Dukkhanti jātiādikaṃ dukkhaṃ.
「Vevicchā pamādā nappakāsatīti」者，探求昏睡不现其相。因贪欲与懈怠缘故不显现。贪欲妨碍以布施等功德显现，懈怠则影响戒律显现。称「缀念侵染」者，谓渴爱如世间猿猴涂污一般，为猿色涂污。生老病死等苦即缘此而生起。
Yesaṃ dhammānanti yesaṃ rūpādidhammānaṃ. Ādito samudāgamanaṃ paññāyatīti paṭhamato uppādo paññāyati. Atthaṅgamato nirodho paññāyatīti bhaṅgato nirujjhanaṃ paññāyati. Kammasannissito vipākoti kusalākusalavipāko kammaṃ amuñcitvā pavattanato kammasannissito vipākoti vuccati. Vipākasannissitaṃ kammanti kusalākusalaṃ kammaṃ vipākassa okāsaṃ katvā ṭhitattā vipākasannissitaṃ kammanti vuccati. Nāmasannissitaṃ rūpanti pañcavokāre rūpaṃ nāmaṃ amuñcitvā pavattanato nāmasannissitaṃ rūpanti vuccati. Rūpasannissitaṃ nāmanti pañcavokāre nāmaṃ rūpaṃ amuñcitvā pavattanato rūpasannissitaṃ nāmanti vuccati.
「Yesaṃ dhammānanti」者，即诸法之所。以色法等法起始、增长、灭亡之过程称之为智慧所知。初为「生起」，即发生；中为「止息」，即破坏、消亡；因业而依果，有善恶业依持着而生果报，称业果所依。以果报为机缘，称为果业依。色法所依为名，称名依色。名所依色，称色依名。
§3
3.Savanti sabbadhi sotāti sabbesu rūpādiāyatanesu taṇhādikā sotā sandanti. Kiṃ nivāraṇanti tesaṃ kiṃ āvaraṇaṃ kā rakkhā. Saṃvaraṃ brūhīti taṃ tesaṃ nivāraṇasaṅkhātaṃ saṃvaraṃ brūhi. Etena sāvasesappahānaṃ pucchati. Kena sotā pidhīyareti kena dhammena ete sotā pidhīyanti pacchijjanti. Etena anavasesappahānaṃ pucchati.
「Savanti sabbadhi sotāti」者，悉皆流转不断流注。谓诸根境界，如色等诸处，渴、愤等烦恼如流泉不绝。何为障蔽？何为保护？此谓所有防护烦恼之障碍称为自制。由此问询妄想断息之依凭。何因令烦恼之流被缚？何法令烦恼被压抑而退？为问无余妄想断息之所依。
Savantīti uppajjanti. Āsavantīti adhogāmino hutvā savanti. Sandantīti nirantaragāmino hutvā sandamānā pavattanti. Pavattantīti punappunaṃ vattanti.
『流出』者，生起也。『漏出』者，向下流动而流出也。『渗流』者，连续不断地流动而运行也。『运转』者，一再地转起也。
§4
4.Satitesaṃ nivāraṇanti vipassanāyuttā kusalākusaladhammānaṃ gatiyo samanvesamānā sati tesaṃ sotānaṃ nivāraṇaṃ . Sotānaṃ saṃvaraṃ brūmīti tamevāhaṃ satiṃ sotānaṃ saṃvaraṃ brūmīti adhippāyo. Paññāyete pidhīyareti rūpādīsu pana aniccatādipaṭivedhasādhikāya maggapaññāya ete sotā sabbaso pidhīyanti.
4.由念起的五盖是障碍，专于观照的则因观察善恶法的流转而寻求念者，盖是其根本障碍。所谓根本障碍者，即“念之盖”，是念障的总称。于慧而言，则为关闭障碍，因观见色等无常等诸相而获得道慧，借此这些根本障碍一切皆被关闭。
Pacchijjantīti ucchijjanti. Samudayañcāti paccayañca. Atthaṅgamañcāti uppannānaṃ abhāvagamanañca, anuppannānaṃ anuppādaṃ vā. Assādañcāti ānisaṃsañca. Ādīnavañcāti dosañca. Nissaraṇañcāti nikkhamanañca.
『被截断』者，被灭绝也。『集』者，亦即缘也。『灭没』者，已生者趋于无有，或未生者不复生起也。『味』者，亦即利益也。『患』者，亦即过失也。『出离』者，亦即脱出也。
§5
5.Paññā cevāti pañhāgāthāya yā cāyaṃ tayā vuttā paññā, yā ca sati, yañca tadavasesaṃ nāmarūpaṃ, etaṃ sabbampi kattha nirujjhati. Etaṃ me pañhaṃ puṭṭho pabrūhīti evaṃ saṅkhepattho veditabbo.
5.“Paññā cevāti”指慧，即如问答法句所称：此慧是念以及余余名色的止息，这一切皆于何处灭尽？我答此问，意思如此，应当如此了知。
Katthetaṃ uparujjhatīti etaṃ nāmarūpaṃ kattha na bhavati. Vūpasammatīti nibbāti. Atthaṃ gacchatīti abhāvaṃ gacchati. Paṭippassambhatīti sannisīdati.
『此于何处被灭止』者，此名色于何处不复存在也。『息灭』者，熄灭也。『趋于灭没』者，趋于无有也。『止息』者，沉落也。
§6
6. Vissajjanagāthāya panassa yasmā paññāsatiyo nāmeneva saṅgahaṃ gacchanti, tasmā tā visuṃ na vuttā. Ayamettha saṅkhepattho – yaṃ maṃ tvaṃ, ajita, etaṃ pañhaṃ apucchi – ‘‘katthetaṃ uparujjhatī’’ti, tadetaṃ yattha nāmañca rūpañca asesaṃ uparujjhati, taṃ te vadāmi. Tassa tassa hi viññāṇassa nirodhena saheva apubbaṃ acarimaṃ etthetaṃ uparujjhati, ettheva viññāṇanirodhena nirujjhati etaṃ, viññāṇanirodhā tassa tassa nirodho hoti, taṃ nātivattatīti vuttaṃ hoti.
6.因智慧之原因，有些人仅以名称相合而归纳事理，所以未能详尽指出实义。这里就简要说：“Ajita，我将告诉你此名色何处止息，即随各识的止息而灭，是识止息时此处即灭，此识止息即灭为无过境，较彼更胜。”
Sotāpattimaggañāṇena abhisaṅkhāraviññāṇassa nirodhenāti sotāpattimaggasampayuttapaññāya kusalākusalacetanāsampayuttacittassa abhabbuppattikavasena nirujjhanena. Tattha duvidho nirodho anupādinnakanirodho upādinnakanirodhoti. Sotāpattimaggena hi cattāri diṭṭhisampayuttāni vicikicchāsahagatanti pañca cittāni nirujjhanti, tāni rūpaṃ samuṭṭhāpenti . Taṃ anupādinnakarūpakkhandho , tāni cittāni viññāṇakkhandho, taṃsampayuttā vedanā saññā saṅkhārā tayo arūpakkhandhā. Tattha sace sotāpannassa sotāpattimaggo abhāvito abhavissā, tāni pañca cittāni chasu ārammaṇesu pariyuṭṭhānaṃ pāpuṇeyyuṃ. Sotāpattimaggo pana nesaṃ pariyuṭṭhānuppattiṃ vārayamāno setusamugghātaṃ abhabbuppattikabhāvaṃ kurumāno anupādinnakaṃ nirodheti nāma. Sakadāgāmimaggena cattāri diṭṭhivippayuttāni dve domanassasahagatānīti oḷārikakāmarāgabyāpādavasena cha cittāni nirujjhanti. Anāgāmimaggena aṇusahagatakāmarāgabyāpādavasena tāni eva cha cittāni nirujjhanti. Arahattamaggena cattāri diṭṭhivippayuttāni uddhaccasahagatañcāti pañca akusalacittāni nirujjhanti. Tattha sace tesaṃ ariyānaṃ te maggā abhāvitā assu, tāni cittāni chasu ārammaṇesu pariyuṭṭhānaṃ pāpuṇeyyuṃ. Te pana tesaṃ maggā pariyuṭṭhānuppattiṃ vārayamānā setusamugghātaṃ abhabbuppattikabhāvaṃ kurumānā anupādinnakaṃ nirodhenti nāma. Evaṃ anupādinnakanirodho veditabbo.
此谓依入流之道慧，识蕴之止息，身心善恶意念俱灭之趣止。此止分无取与有取二类。因入流道得四法不净等见，疑虑止息，五分别心灭，分别生色，分别心为无取法，而五心为识蕴，随此而生受想行为三无色法。若入流者道断绝，则五心行六境皆灭。入流道者阻止此顺流入起，达无取息灭，故名无取之息灭。须陀洹断见痴等四，烦恼心灭，六分别心灭。斯陀含断贪痴等三，亦是六心灭。阿拉汉断四惑，五不善心灭。若诸圣者道灭，则五心分别六境得回转。入流诸圣道阻止彼行使，若无此道，则五心分行得复起。此即应知无取息灭法也。
Sace pana sotāpannassa sotāpattimaggo abhāvito abhavissā, ṭhapetvā satta bhave anamatagge saṃsāravaṭṭe upādinnakakkhandhappavattaṃ pavatteyya. Kasmā? Tassa pavattiyā hetūnaṃ atthitāya. Tīṇi saṃyojanāni diṭṭhānusayo vicikicchānusayoti ime pana pañca kilese so maggo uppajjamānova samugghāteti. Idāni kuto sotāpannassa satta bhave ṭhapetvā anamatagge saṃsāravaṭṭe upādinnakappavattaṃ pavattissati. Evaṃ sotāpattimaggo upādinnakappavattaṃ appavattaṃ kurumāno upādinnakaṃ nirodheti nāma.
若初果圣者的初果道不存在不曾存在的情形，他便会确立七生无量劫于轮回中，有取蕴流转的现行。为何如此？因其现行之因已具足。三结缠分别是见取习气与疑习气，这五恶染如同道的生起及熄灭。现在从何处说起初果圣者七生无量劫后，有取蕴的现行？如此，初果圣者既修习有取蕴的止息，则名为断除有取蕴。
Sace sakadāgāmissa sakadāgāmimaggo abhāvito abhavissā, ṭhapetvā dve bhave pañcasu bhavesu upādinnakappavattaṃ pavatteyya. Kasmā? Tassa pavattiyā hetūnaṃ atthitāya. Oḷārikāni kāmarāgapaṭighasaṃyojanāni oḷāriko kāmarāgānusayo paṭighānusayoti ime pana cattāro kilese so maggo uppajjamānova samugghāteti. Idāni kuto sakadāgāmissa dve bhave ṭhapetvā pañcasu bhavesu upādinnakappavattaṃ pavattissati . Evaṃ sakadāgāmimaggo upādinnakappavattaṃ appavattaṃ kurumāno upādinnakaṃ nirodheti nāma.
若一来圣者的一来道不存在不曾存在，他便会确立两生五界中有取蕴现行。为何如此？因其当前行之因已圆满。欲爱和恼怒的粗重结缠，是粗重的欲爱习气与恼怒习气，这四恶染所生起而又熄灭。现在从何处说起一来圣者两生中有取蕴的现行？如此，一来圣者既修习有取蕴的止息，则名为断除有取蕴。
Sace anāgāmissa anāgāmimaggo abhāvito abhavissā, ṭhapetvā ekaṃ bhavaṃ dutiyabhave upādinnakappavattaṃ pavatteyya. Kasmā? Tassa pavattiyā hetūnaṃ atthitāya. Aṇusahagatāni kāmarāgapaṭighasaññojanāni aṇusahagato kāmarāgānusayo paṭighānusayoti ime pana cattāro kilese so maggo uppajjamānova samugghāteti. Idāni kuto anāgāmissa ekaṃ bhavaṃ ṭhapetvā dutiyabhave upādinnakappavattaṃ pavattissati. Evaṃ anāgāmimaggo upādinnakappavattaṃ appavattaṃ kurumāno upādinnakaṃ nirodheti nāma.
若不还圣者的不还道不存在不曾存在，他便确立第二生中有取蕴现行。为何如此？因其当前行之因已具足。温和的欲爱与恼怒束缚，是温和的欲爱习气与恼怒习气，这四恶染正是如道生起与熄灭。现在从何处说起不还圣者在第二生中有取蕴现行？如此，不还圣者既修习有取蕴的止息，则名为断除有取蕴。
Sace arahato arahattamaggo abhāvito abhavissā, rūpārūpabhavesu upādinnakappavattaṃ pavatteyya. Kasmā? Tassa pavattiyā hetūnaṃ atthitāya. Rūparāgo arūparāgo māno uddhaccaṃ avijjā mānānusayo bhavarāgānusayo avijjānusayoti ime pana aṭṭha kilese so maggo uppajjamānova samugghāteti. Idāni kuto khīṇāsavassa punabbhave upādinnakappavattaṃ pavattissati? Evaṃ arahattamaggo upādinnakappavattaṃ appavattaṃ kurumāno upādinnakaṃ nirodheti nāma.
若阿拉汉的阿拉汉道不存在不曾存在，他便会在色非色界中生有取蕴现行。为何如此？因其当前行之因已具足。色欲、无色欲、傲慢、贪、无明，这五习气及其习气束缚共八恶染正是道起与灭之因。现在何处说阿拉汉已灭尽烦恼，复还轮回有取蕴现行？如此，阿拉汉道虽修习有取蕴止息，仍名为断除有取蕴。
Sotāpattimaggo cettha apāyabhavaṃ nirodheti. Sakadāgāmimaggo sugatikāmabhavekadesaṃ. Anāgāmimaggo kāmabhavaṃ. Arahattamaggo rūpārūpabhavaṃ, sabbabhavepi nirodheti evāti vadanti. Evaṃ upādinnakanirodho veditabbo.
初果道于此断除恶趣生死。\n一来道断除往善趣生死之一处。\n不还道断除欲生死。\n阿拉汉道断除色非色界生死，断除所有生死。由此可知，有取蕴之断除应当了知。
Tattha ‘‘abhisaṅkhāraviññāṇassa nirodhenā’’ti etena anupādinnakanirodhaṃ dasseti. ‘‘Ye uppajjeyyuṃ nāmañca rūpañca, etthete nirujjhantī’’ti iminā pana upādinnakanirodhaṃ dasseti.
此处“因有为识之断灭”说，示现了无取蕴之断除。\n又言“所生名色皆灭尽”，则示现无取蕴之断除。
Tattha satta bhave ṭhapetvāti kāmabhavato kāmabhavaṃ saṃsarantassa satta bhave vajjetvā. Anamatagge saṃsāreti –
这里的“在两界立住”是指从欲界中断念欲界，斩断了轮回于欲界的所有八种存在。其因缘为无边际地在轮回流转。
‘‘Khandhānañca paṭipāṭi, dhātuāyatanāna ca;
『五蕴』及『十八界』之说，
Abbocchinnaṃ vattamānā, ‘saṃsāro’ti pavuccatī’’ti. (visuddhi. 2.619; dha. sa. aṭṭha. nidānakathā; a. ni. aṭṭha. 2.4.199; paṭi. ma. aṭṭha. 2.1.117; itivu. aṭṭha. 14, 58; udā. aṭṭha. 39) –
在不间断持续起作用的情况下，被称为“轮回”名词。
Evaṃ vaṇṇite saṃsāravaṭṭe. Ye uppajjeyyuṃ nāmañca rūpañcāti namanalakkhaṇaṃ catukkhandhasaṅkhātaṃ nāmañca ruppanalakkhaṇaṃ bhūtopādāyasaṅkhātaṃ rūpañca ete dhammā uppajjeyyuṃ. Etthete nirujjhantīti etasmiṃ sotāpattimagge ete nāmarūpadhammā abhabbuppattikavasena nirodhaṃ gacchanti. Sakadāgāmimaggañāṇenāti ettha paṭisandhivasena sakiṃyeva imaṃ lokaṃ āgacchatīti sakadāgāmī , tassa maggo sakadāgāmimaggo. Tena maggena sampayuttañāṇena. Dve bhave ṭhapetvāti kāmadhātuyāyeva paṭisandhivasena dve bhave vajjetvā. Pañcasu bhavesūti tadavasiṭṭhesu pañcasu bhavesu. Etthete nirujjhantīti ettha sakadāgāmimagge ete dhammā vuttanayena nirujjhanti. Ekaṃ bhavaṃ ṭhapetvāti ukkaṭṭhavasena rūpadhātuyā vā arūpadhātuyā vā ekaṃ bhavaṃ vajjetvā. Rūpadhātuyā vā arūpadhātuyā vāti dutiyakabhave rūpadhātuyā ceva arūpadhātuyā ca. Nāmañca rūpañcāti ettha rūpabhave nāmarūpaṃ, arūpabhave nāmameva. Etthete nirujjhantīti ettha anāgāmimagge ete nāmarūpadhammā vuttanayena nirujjhanti.
如此形容轮回环：当诸法缘起，出现名色、色法等（正因其无常、无我之性），乃属四蕴的名色，名色又由地水火风等缘合而成。有此因缘，则轮回生灭不息。但在此中，流向初果之路的修行者，因所谓缘来相续，称为初果来者。他的道名为初果道；凭此过程中所展现的智慧，即于此世界再入的次数有限。所谓“在两界立住”，是指欲界中与色无色界的两界相续投生，因此断除余界的存在。五界凡此皆属此内。说“如此消灭”，即于此初果定中，诸法据说已断灭。所谓“立一界”，是指有欲、色或无色中，立一界，舍却另一界。色界与无色界双分属二界。所谓名色，指色界中之名色相；无色界中仅名而无色。说“如此断灭”者，谓于不还果中，此名色法据说而已断灭。
Arahatoti kilesehi ārakattā ‘‘arahā’’ti laddhanāmassa khīṇāsavassa. Anupādisesāya nibbānadhātuyāti duvidhā hi nibbānadhātu saupādisesā ca anupādisesā ca. Tattha upādīyati ‘‘ahaṃ mamā’’ti bhusaṃ gaṇhīyatīti upādi, khandhapañcakassetaṃ adhivacanaṃ. Upādiyeva seso avasiṭṭho upādiseso, saha upādisesena vattatīti saupādisesā. Natthettha upādisesoti anupādisesā. Tāya anupādisesāya nibbānadhātuyā. Parinibbāyantassāti nirindhanassa viya jātavedassa nibbāyantassa appavattaṃ pavisantassa. Carimaviññāṇassa nirodhenāti ettha assāsapassāsānaṃ nirodhavasena. Tayo carimā bhavacarimo jhānacarimo cuticarimoti. Bhavesu hi kāmabhave assāsapassāsā pavattanti, rūpārūpabhavesu nappavattanti. Tasmā so bhavacarimo. Jhānesu purimajhānattayeva pavattanti, catutthe nappavattanti. Tasmā so jhānacarimo. Ye pana cuticittassa purato soḷasamena cittena sahuppannā, te cuticittena saha nirujjhanti. So cuticarimo nāma. Ayaṃ idha carimoti adhippeto. Ye hi keci buddhā vā paccekabuddhā vā ariyasāvakā vā antamaso kunthakipillikaṃ upādāya sabbe bhavaṅgacitteneva abyākatena dukkhasaccena kālaṃ karonti. Tasmā carimaviññāṇassa nirodhenāti cuticittassa nirodhenāti attho.
阿拉汉，谓由除烦恼故得此名，代表已断尽余垢者。涅槃之境，有两种，一是带余涅槃，二是无余涅槃。所谓“余”者，是失我执的粗重烦恼；谓“我、我的”等执着被称为执著，五蕴是其所依。去除执著残余，称为带余涅槃。无余涅槃则是涅槃的最终境界，如燃尽火焰般绝灭。所谓最后意识之断灭，是指断息之间。三者为：生界最后意识、禅定最后意识和死时最后意识。于诸有界欲界中，呼吸仍然继续；而于色界、无色界中，呼吸则不发生。所以称为生界最后意识。禅定中仅于前三禅出现呼吸，第四禅则无呼吸。称为禅定最后意识。死时意识之前，十六心与死心同时现起，因而同灭。与死心同灭者即死界最后意识。这里所称最后，即此意。诸佛、辟支佛与圣弟子们，发起断除轮回烦恼，不再为轮回业所转，皆以此最后意识之断灭为断尽之义。
Paññāca sati ca nāmañcāti etehi catunnaṃ arūpakkhandhānaṃ gahaṇaṃ paccetabbaṃ. Rūpañcāti etena catunnaṃ mahābhūtānaṃ catuvīsatiupādārūpānañca gahaṇaṃ paccetabbaṃ. Idāni tassa nirujjhanūpāyaṃ dassento ‘‘viññāṇassa nirodhena, etthetaṃ uparujjhatī’’ti āha. Tattha viññāṇanti carimaviññāṇampi abhisaṅkhāraviññāṇampi. Abhisaṅkhāraviññāṇassa pahīnanirodhena etthetaṃ uparujjhati nirujjhati dīpasikhā viya apaṇṇattikabhāvaṃ yāti, carimaviññāṇassa anuppādapaccayattā anuppādanirodhena anuppādavaseneva uparujjhatīti (dī. ni. aṭṭha. 1.499).
五蕴及名之灭除，应当具体考察其中无色四蕴篆络。所谓色，是这里指由四大为基础产生的二十四种色法。此时为证灭之道，论及“因意识断灭，其上生起”，即说意识包括最后意识与余分意识。余分意识断灭，则如灯火熄灭般不再续燃；最后意识因无产生缘起，亦如灯焰不再起燃而熄灭。此义详述于涅槃经文中。
§7
7. Ettāvatā ca ‘‘dukkhamassa mahabbhaya’’nti iminā pakāsitaṃ dukkhasaccaṃ, ‘‘yāni sotānī’’ti iminā samudayasaccaṃ, ‘‘paññāyete pidhīyare’’ti iminā maggasaccaṃ, ‘‘asesaṃ uparujjhatī’’ti iminā nirodhasaccanti evaṃ cattāri saccāni sutvāpi ariyabhūmiṃ anadhigato puna sekkhāsekkhapaṭipadaṃ pucchanto ‘‘ye ca saṅkhātadhammāse’’ti gāthamāha. Tattha saṅkhātadhammāti aniccādivasena parivīmaṃsitadhammā, arahantānametaṃ adhivacanaṃ. Sekkhāti sīlādīni sikkhamānā avasesā ariyapuggalā. Puthūti bahū sattajanā. Tesaṃ me nipako iriyaṃ puṭṭho pabrūhīti tesaṃ me sekkhāsekkhānaṃ nipako paṇḍito tvaṃ puṭṭho paṭipattiṃ brūhīti.
7. 由此而知，‘痛苦具有巨大威胁’是借此明示的苦谛；‘所闻之处’是借此明示的集谛；‘依智慧可以闭锁’是借此明示的道谛；‘完全断尽’是借此明示的灭谛。即使闻闻这四谛，若未得圣境，复问学不学道理时，有偈言：“那些称为有为法者。”其中“有为法”是指无常等性质所环绕掩盖的法，此语专指阿拉汉。所谓“学”，是指律等尚在学习阶段但未圆满的圣者。“普多”指众多众生。我为众生中有成就者，应问者说：“你们为学者与非学者中之能者，请说修行法。”
Tesaṃ khandhā saṅkhātāti tesaṃ pañcakkhandhā appaṭisandhikaṃ katvā desitā, saṅkhepaṃ katvā ṭhapitā vā. Dhātuādīsupi eseva nayo. Iriyanti payogaṃ. Cariyanti kiriyaṃ. Vuttinti pavattiṃ. Ācaranti caraṇaṃ. Gocaranti paccayaṃ. Vihāranti iriyāpathapavattanaṃ. Paṭipadanti vipassanaṃ.
所谓五蕴为有为，是指五蕴已断不断而宣讲，既作简略亦作详尽，同时此理亦适用于界等。所谓行，是指行用。所谓作，是指行为。所谓说，是指展开讲述。所谓行，是指行走。所谓所作之事，是指因缘。所谓住，是指行路或出行。所谓道，是指内观之道。
§8
8. Athassa bhagavā yasmā sekkhena kāmacchandanīvaraṇaṃ ādiṃ katvā sabbakilesā pahātabbā eva, tasmā ‘‘kāmesūti upaḍḍhagāthāya sekkhapaṭipadaṃ dasseti. Tassattho – vatthukāmesu kilesakāmena nābhigijjheyya, kāyaduccaritādayo ca manaso āvilabhāvakare dhamme pajahanto manasānāvilo siyāti. Yasmā pana asekkho aniccādivasena sabbasaṅkhārādīnaṃ paritulitattā kusalo sabbadhammesu kāyānupassanāsatiādīhi ca sato sakkāyadiṭṭhiādīnaṃ bhinnattā bhikkhubhāvaṃ patto hutvā sabbairiyāpathesu paribbajati, tasmā ‘‘kusalo’’ti upaḍḍhagāthāya asekkhapaṭipadaṃ dasseti.
8. 因为世尊通过修学，断除了如欲欲等烦恼，所有浊恶皆应舍弃，故在“欲”为题的加句中示现学道（即断欲道）。其意曰：修学者不应执著身欲之恶，亦当舍弃心中作恶肮脏之法。当未成学者时，因无常等的性质，善巧地远离一切有为法，且念觉身等如实内观等修习具足，破除身见等，得以成就比库之境界，游行诸欲处，此谓圆成学道，故在“善巧”之加句中示现未成学道。
Nābhigijjheyyāti gedhaṃ nāpajjeyya. Na paligijjheyyāti lobhaṃ nāpajjeyya. Na palibundheyyāti lobhavasena na allīyeyya.
“不应执著”者，意为不应产生贪心；“不应执迷”是指不应由贪欲而失范。
Āvilakare kilese jaheyyāti cittāluḷakare upatāpasaṅkhāte kilese jaheyya.
“去除肮脏之法”是指内心污秽烦恼，当以断灭行为止。
Sabbe dhammā anattāti nibbānaṃ antokaritvā vuttaṃ. Yaṃ kiñci samudayadhammanti yaṃ kiñci sappaccayasabhāvaṃ.
“诸法皆无我”由以涅槃为极境而宣说。所谓一切集法，是指一切因缘所生之法。
Saha gāthāpariyosānāti gāthāvasāneneva saddhiṃ. Yete brāhmaṇena saddhiṃ ekacchandāti ye ete ajitamāṇavena kalyāṇachandena ekajjhāsayā. Ekappayogāti kāyavacīmanopayogehi ekappayogā. Ekādhippāyāti eko adhippāyo ruci etesanti ekādhippāyā, ekarucikāti attho. Ekavāsanavāsitāti atītabuddhasāsane tena saddhiṃ bhāvitabhāvanā. Anekapāṇasahassānanti anekesaṃ devamanussasaṅkhātānaṃ pāṇasahassānaṃ. Virajaṃ vītamalanti rāgādirajavirahitaṃ rāgādimalavirahitañca.
「与颂结句」者，即与颂结尾完全相合。所谓「与婆罗门同意」者，是指同那未被征服的良好意乐而生起一心的众生。所谓「一切相关」者，是指身语意的合用称为一切相关。所谓「一主宰」者，是指一种主宰的兴趣，这些皆称为一主宰；而一兴趣意即其义。所谓「一着相着」者，是指与过去佛教法相应而应当修习的修业。所谓「众千」者，是称为多个众生与多天人和人类的成千众数。所谓「清净无染」者，是指远离欲爱等污秽，与欲爱、烦恼清净离断。
Dhammacakkhunti idha sotāpattimaggo adhippeto. Aññattha heṭṭhāmaggattayaṃ. Tassa uppattikāraṇadassanatthaṃ ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti āha. Tañhi nirodhaṃ ārammaṇaṃ katvā kiccavasena evaṃ sabbasaṅkhataṃ paṭivijjhantaṃ uppajjati. Tassa brāhmaṇassa anupādāya āsavehi cittaṃ vimuccīti tassa ca ajitabrāhmaṇassa antevāsikasahassānañca taṇhādīhi aggahetvā kāmāsavādīhi maggakkhaṇe cittaṃ vimuccamānaṃ phalakkhaṇe vimucci. Saha arahattappattāti arahattappattiyā ca saheva āyasmato ajitassa ca antevāsikasahassassa ca ajinajaṭāvākacīratidaṇḍakamaṇḍaluādayo antaradhāyiṃsu. Sabbeva iddhimayapattacīvaradharā dvaṅgulakesā ehibhikkhū hutvā bhagavantaṃ namassamānā pañjalikā nisīdiṃsu. Pāḷiyaṃ pana ajitattherova paññāyati. Tattha anvatthapaṭipattiyāti sayaṃ paccāsīsitaladdhapaṭipattiyā, nibbānaladdhabhāvenāti attho. Sesaṃ sabbattha pākaṭameva. Evaṃ bhagavā arahattanikūṭena desanaṃ niṭṭhāpesīti.
佛法之轮，即在此指流向入流圣者之道为主导。别处则谓为下生之道。为明其生成缘故，乃谓“所有诸集法，皆是诸灭法”。即由于离断灭的着相，以此义理，凡一切因缘生起均将破坏。于是婆罗门起心而发愿，断除烦恼，令心解脱。不贪此世间携有，且于彼世终结之时，阿耨多罗三藐三菩提圣者连同众多随侍弟子及众般若智者，一并将执有之执念、贪爱断尽，于得正觉之时，持心解脱。随同阿拉汉得果者及阿耨达婆罗门诸众，诸具智慧持金刚般若三昧者悉皆隐匿。众皆具神通力量，着巴利称制之僧衣，秉持于大德世尊前敬礼合掌而坐。此处巴利文仅为老比库阿耨达布施尊者记述。所谓“传灯相承实践”是指乃自互相受业后承续传法，故可得涅槃之意。余诸事均显然明白。由此可知，世尊以阿拉汉聚众，宣说佛法已竟。
Saddhammappajjotikāya cūḷaniddesa-aṭṭhakathāya · 正法明灯小义释注疏中
Ajitamāṇavasuttaniddesavaṇṇanā niṭṭhitā. · 阿基德学童经义释注释已毕。
2. Tissametteyyamāṇavasuttaniddesavaṇṇanā二、帝萨梅德耶亚学童经义释注释
§9
9. Dutiye tissametteyyasuttaniddese – kodha santusitoti niṭṭhite pana ajitasutte ‘‘kathaṃ lokaṃ avekkhantaṃ, maccurājā na passatī’’ti (su. ni. 1124; cūḷani. mogharājamāṇavapucchā 143) evaṃ mogharājā pucchituṃ ārabhi. ‘‘Na tāvassa indriyāni paripākaṃ gatānī’’ti ñatvā bhagavā ‘‘tiṭṭha tvaṃ, mogharāja, añño pucchatū’’ti paṭikkhipi. Tato tissametteyyo attano saṃsayaṃ pucchanto ‘‘kodhāti gāthamāha. Tattha kodha santusitoti ko idha satto tuṭṭho. Iñjitāti taṇhādiṭṭhivipphanditāni. Ubhantamabhiññāyāti ubho ante abhijānitvā. Mantā na lippatīti paññāya na lippati.
第九 论第二部三法颂释义——诤怒与知足说即终结而阿耨达经颂曰「如何能见世间，亡王却不觉见」〔小释经卷1124；小部经中关于魔王询问摩诃王之文143〕，由此魔王开始发问。佛知魔王尚未具足六根成熟，遂告诫曰：“站住吧，魔王，他日再来他问”。随后三法颂作者以自身之疑惑发问：“为何颂中有‘诤怒与知足’？此处谁觉满足？诤怒是由渴爱与见执所扰乱。所问所谓‘双方明了’即彼此互相知晓，言语理会不染污，谓智慧不涉智。”
Paripuṇṇasaṅkappoti nekkhammādivitakkehi paripuṇṇasaṅkappattā paripuṇṇamanoratho.
「圆满意念」者，即由舍弃世俗欲望等四禅等分别行而成就的圆满意志与良好愿望。
Taṇhiñjitanti taṇhāya calitaṃ. Diṭṭhiñjitādīsupi eseva nayo. Kāmiñjitanti kilesakāmehi iñjitaṃ phanditaṃ. ‘‘Kammiñjita’’ntipi pāṭho, taṃ na sundaraṃ.
所谓「渴爱所扰」者，是指被渴爱所动摇。同理「见执所扰」及诸扰亦是此法。所谓「欲渴扰」意指染污欲望污染心意。所引“欲渴扰”语法中作“业渴扰”书写，但此为不佳用法。
Mahanto purisoti mahāpuriso. Uttamo purisoti aggapuriso. Padhāno purisoti seṭṭhapuriso. Alāmako purisoti visiṭṭhapuriso. Jeṭṭhako purisoti pāmokkhapuriso. Na heṭṭhimako purisoti uttamapuriso. Purisānaṃ koṭippatto purisoti padhānapuriso. Sabbesaṃ icchito purisoti pavarapuriso.
所谓「伟大之人」者，是指伟大人。所谓「第一人」者，是首席之人。所谓「领导者」者，为最优之人。所谓「卓越者」者，是卓绝之人。所谓「长者」者，是导师之位。非下劣者，亦是上乘之人。人群中最称职者即领导人。诸众所求、所欲望者即为至上之人。
Sibbinimaccagāti taṇhaṃ atiagā, atikkamitvā ṭhito. Upaccagāti bhusaṃ atiagā.
停息一切烦恼的渴爱已被超越，超越其上而稳立。不生烦恼即废除尘埃。
§10
10. Tassetamatthaṃ bhagavā byākaronto ‘‘kāmesū’’ti gāthādvayamāha. Tattha kāmesu brahmacariyavāti kāmanimittaṃ brahmacariyavā, kāmesu ādīnavaṃ disvā maggabrahmacariyena samannāgatoti vuttaṃ hoti. Ettāvatā santusitataṃ dasseti. ‘‘Vītataṇho’’tiādīhi aniñjitataṃ. Tattha saṅkhāya nibbutoti aniccādivasena dhamme vīmaṃsitvā rāgādinibbānena nibbuto.
10. 关于此意，世尊阐述说：“在欲境中。”此两句诗语即是。所谓于欲境中，指以梵行为欲因。由见欲的危害，已得具足道梵行者。此中显现了如是满足的境况。又如“断了渴爱”等语，示意未生欲念的状态。于此处，将诸法无常等理加以深思，藉着无欲之灭，达成涅槃之灭。
Asaddhammasamāpattiyāti nīcadhammasamāyogato. Āratīti ārakā ramanaṃ. Viratīti tāya vinā ramanaṃ. Paṭiviratīti paṭinivattitvā tāya vinā ramanaṃ. Veramaṇīti veravināsanaṃ. Akiriyāti kiriyāpacchindanaṃ. Akaraṇanti karaṇaparicchindanaṃ. Anajjhāpattīti anāpajjanatā. Velāanatikkamoti sīmāanatikkamo. Sesaṃ tattha tattha vuttanayattā pākaṭameva.
所谓不善法现起者，是指邪恶法的结聚。阿阇提即欲爱中的欢乐。离欲即断除此欢乐。回转离欲则表示返遮此快乐。戒禁即戒断及消灭邪欲。非行为是断除行为。非作为是断除作为。不得其入是指无入灭境界。逾越时节意谓超越规定限度。以上诸义，皆已前后明说，为明了之理。
Evaṃ bhagavā idampi suttaṃ arahattanikūṭeneva desesi. Desanāpariyosāne ayampi brāhmaṇo arahatte patiṭṭhāsi saddhiṃ antevāsikasahassena, aññesañca anekasahassānaṃ dhammacakkhuṃ udapādi. Sesaṃ pubbasadisameva.
如是，世尊在阿拉汉聚落中也说此义。讲经结束时，此婆罗门以成阿拉汉立地，超过一千在家信徒，并令无数他人起觉法眼。一切如先所说般圆满。
Saddhammappajjotikāya cūḷaniddesa-aṭṭhakathāya · 正法明灯小义释注疏中
Tissametteyyamāṇavasuttaniddesavaṇṇanā niṭṭhitā. · 帝萨梅德耶亚学童经义释注释已毕。
3. Puṇṇakamāṇavasuttaniddesavaṇṇanā三、本纳咖学童经义释注释
§12
12. Tatiye puṇṇakasuttaniddese – anejanti idampi purimanayeneva mogharājānaṃ paṭikkhipitvā vuttaṃ. Tattha mūladassāvinti akusalamūlādidassāviṃ. Isayoti isināmakā jaṭilā. Yaññanti deyyadhammaṃ. Akappayiṃsūti pariyesiṃsu.
12. 在第三部满藏经简注中，依旧如前呈报密迦罗王所言。当地称根本见地乃诸不善根之显现。’伊萨’乃一种名为伊萨的复杂枝节。‘业力’意谓天意。‘未曾弃绝’者意谓未曾放弃。
Hetudassāvītiādīni sabbāni kāraṇavevacanāneva. Kāraṇañhi yasmā attano phalatthāya hinoti pavattati, tasmā hetūti vuccati. Yasmā taṃ phalaṃ nideti ‘handa, gaṇhatha na’nti appeti viya, tasmā nidānanti vuccati. Sambhavadassāvītiādīni pañca padāni heṭṭhā dassitanayāni eva. Yasmā taṃ paṭicca eti pavattati, tañca phalaṃ tato samudeti uppajjati, tasmā paccayoti ca samudayoti ca vuccati.
所谓因显见等语，皆是因缘缘起之教导。因是因其损害自身利益而生，故称为因。此果能生起，似操之不放故，称为果。因其因缘相续而起，且果由因而生，故云缘及起。
Yā vā panaññāpi kāci sugatiyoti catuapāyavinimuttakā uttaramātādayo appesakkhā kapaṇamanussā ca dullabhaghāsacchādanā dukkhapīḷitā veditabbā. Yā vā panaññāpi kāci duggatiyoti yamarājanāgasupaṇṇapetamahiddhikādayo paccetabbā. Attabhāvābhinibbattiyāti tīsu ṭhānesu paṭisandhivasena attabhāvapaṭilābhatthāya. Jānātīti sabbaññutaññāṇena jānāti. Passatīti samantacakkhunā passati.
如果说哪一些人是善趣者，即已脱离四大堕落者，他们是母亲等亲属，净洁无染，恪守戒律，身为人中罕见，舌善难语者，应当知之。又若说哪一些人是恶趣者，即阎罗王、夜叉、龙、迦楼罗等大力诸鬼，应当认识。所谓自有身者生起，乃于三处以继承方式，获得自身存在。所谓知，便是以全面周遍的智慧知晓。所谓见，乃以无所不见之眼观察。
Akusalāti akosallasambhūtā. Akusalaṃ bhajantīti akusalabhāgiyā. Akusalapakkhe bhavāti akusalapakkhikā. Sabbe te avijjā mūlaṃ kāraṇaṃ etesanti avijjāmūlakā. Avijjāya samosaranti sammā osaranti gacchantīti avijjāsamosaraṇā. Avijjāsamugghātāti arahattamaggena avijjāya hatāya. Sabbe te samugghātaṃ gacchantīti vuttappakārā akusaladhammā, te sabbe hatabhāvaṃ pāpuṇanti.
所谓不善者，谓由不善根生起。不善者有所依，谓不善果属者。谓属于不善方者，谓不善方众。以上诸者皆为无明根本所因。彼辈随无明一起，正确地发展行止移动，谓无明随转。所谓无明寿命终结，即阿拉汉果位证得时无明被断。以上诸者悉皆终结者，谛已说法则不善法，是诸不善法皆得断灭。
Appamādamūlakāti satiavippavāso appamādo mūlaṃ kāraṇaṃ etesanti appamādamūlakā. Appamādesu sammā osaranti gacchantīti appamādasamosaraṇā. Appamādo tesaṃ dhammānaṃ aggamakkhāyatīti sayaṃ kāmāvacaropi samāno catubhūmakadhammānaṃ patiṭṭhābhāvena aggo nāma jāto.
所谓以无懈怠为根本者，是指正念深入，慎密不散者。以上诸者是以无懈怠为根本因。无懈怠者，正确地发展行止移动，谓无懈怠随转。无懈怠者，为诸法之首，乃从自身身心感官行为立足为根本，由此诸四根基法得以稳固，故称为首。
Alamattoti samatthacitto. Mayā pucchitanti mayā puṭṭhaṃ. Vahassetaṃ bhāranti etaṃ ābhatabhāraṃ vahassu. Ye keci isipabbajjaṃ pabbajitā. ‘‘Isipabbajjā pabbajitā’’tipi pāṭho.
所谓不过度，即指心意安定者。所谓“我问”，谓我被询问。谓“蒙受负载”，即负担重担当受重荷。凡被授沙门出家者，皆称为“已受沙门出家”者，此为“三种读法”之一。
Ājīvakasāvakānaṃ ājīvakā devatāti ye ājīvakavacanaṃ suṇanti sussusanti, te ājīvakasāvakā, tesaṃ ājīvakasāvakānaṃ. Ājīvakā ca tesaṃ deyyadhammaṃ paṭiggaṇhanti, te eva ājīvakā devatā. Evaṃ sabbattha. Ye yesaṃ dakkhiṇeyyāti ye ājīvakādayo disāpariyosānā yesaṃ khattiyādīnaṃ deyyadhammānucchavikā. Te tesaṃ devatāti te ājīvakādayo tesaṃ khattiyādīnaṃ devatā.
阿耆阇随从者谓阿耆阇天，即听闻阿耆阇语者，为阿耆阇随从者。阿耆阇天接受其所享有的神圣法，为真正阿耆阇神。此乃普遍适用。谓阿耆阇等所供养之方位，为护法王族诸神之所护持。彼称为守护天神，亦谓为阿耆阇等护持贵族的神明。
Yepi yaññaṃ esantīti deyyadhammaṃ icchanti. Gavesantīti olokenti. Pariyesantīti uppādenti. Yaññā vā ete puthūti yaññā eva vā ete puthukā. Yaññayājakā vā ete puthūti deyyadhammassa yājanakā eva vā ete puthukā. Dakkhiṇeyyā vā ete puthūti deyyadhammānucchavikā eva vā ete puthukā. Te vitthārato dassetuṃ ‘‘kathaṃ yaññā vā ete puthū’’tiādinā nayena vitthārena dasseti.
谓渴求诸供养，谓欲求诸神圣法。谓探求，即观查。谓周诣，谓四处寻觅落脚之所。所谓诸供养，或谓种种供养，或谓各类供养。谓供养者，或谓诸神明应供之人，亦谓各种供养。谓供养方向，或谓为护法诸神所在方向，亦谓各属众。此中详细示现供养诸方的方法，如何谓诸供养等，皆分别详尽演说。
§13
13.Āsīsamānāti rūpādīni patthayamānā. Itthattanti itthabhāvañca patthayamānā, manussādibhāvaṃ icchantāti vuttaṃ hoti. Jaraṃ sitāti jaraṃ nissitā. Jarāmukhena cettha sabbaṃ vaṭṭadukkhaṃ vuttaṃ. Tena vaṭṭadukkhanissitā tato aparimuccamānāyeva kappayiṃsūti dīpeti.
第十三条：当被称为依止形色等者。依止女性特质与女性身相，依止人类等存在，称为『渴望』。所谓『老』，亦即衰老。此处用『老面』形容，指一切如轮回苦的显现。由于依止此轮回苦，故为制造轮回，难以摆脱。
Rūpapaṭilābhaṃ āsīsamānāti vaṇṇāyatanasampattilābhaṃ patthayamānā. Saddādīsupi eseva nayo. Khattiyamahāsālakule attabhāvapaṭilābhanti sārappatte khattiyānaṃ mahāsālakule attabhāvalābhaṃ paṭisandhiṃ patthayamānā. Brāhmaṇamahāsālakulādīsupi eseva nayo. Brahmakāyikesu devesūti ettha pubbabhavaṃ sandhāya vuttaṃ. Etthāti khattiyakulādīsu.
依止色法的获得（利得）称为『依止』，依止颜色根所获得的财产亦然。听觉等诸根亦同此理。以释迦族众的世族为例，所谓获得世族身份即是复现世族归属。婆罗门等世族亦同理。于梵天身形诸天，乃前生缘起的证明。此处指释迦族世族等。
Jarānissitāti jaraṃ assitā. Byādhinissitātiādīsupi eseva nayo. Etehi sabbaṃ vaṭṭadukkhaṃ pariyādiyitvā dassitaṃ hoti.
所谓依止老，即依止衰老，依止病等亦同此理。借由这些，全面显现轮回之苦。
§14
14.Kaccisu te bhagavā yaññapathe appamattā, atāru jātiñca jarañca mārisāti ettha yañño eva yaññapatho. Idaṃ vuttaṃ hoti – kacci te yaññe appamattā hutvā yaññaṃ kappayantā vaṭṭadukkhamuttariṃsūti.
第十四条：世尊于牺牲仪式中极其专注，这里『牺牲仪式』本指牺牲之法。义称『不疏漏地依止牺牲』。即传说所言，若人在牺牲礼中专注，则可超越轮回苦。
Yepiyaññaṃ denti yajantīti deyyadhammadānavasena yajanti. Pariccajantīti vissajjenti.
所谓给予所爱之牺牲，意为奉献给天人和法的财物。放弃即是不再索取。
§15
15.Āsīsantīti rūpapaṭilābhādayo patthenti. Thomayantīti ‘‘suciṃ dinna’’ntiādinā nayena yaññādīni pasaṃsanti. Abhijappantīti rūpādipaṭilābhāya vācaṃ gīranti. Juhantīti denti. Kāmābhijappanti paṭicca lābhanti rūpādilābhaṃ paṭicca punappunaṃ kāme eva abhijappanti, ‘‘aho vata amhākampi siyyu’’nti vadanti, taṇhañca tattha vaḍḍhentīti vuttaṃ hoti. Yājayogāti yāgādhimuttā. Bhavarāgarattāti evamimehi āsīsanādīhi bhavarāgeneva rattā, bhavarāgarattā vā hutvā etāni āsīsanādīni karontā nātariṃsu jātiādivaṭṭadukkhaṃ na uttariṃsu.
第十五条：所谓『依止』即依止诸利得。称赞祭祀礼仪如以净物赐送。歌颂依止色等财产。称为供养。依赖所爱，即依赖诸利得，再三追求爱欲，称呼『啊，我们也同享这些』，即增上渴欲。所谓『祭祀之缘』，说明因为这些依止缘起，生死渴爱故未能超越轮回苦。
Yaññaṃ vā thomentīti dānaṃ vā vaṇṇenti. Phalaṃ vāti rūpādipaṭilābhaṃ. Dakkhiṇeyye vāti jātisampannādīsu. Suciṃ dinnanti suciṃ katvā dinnaṃ. Manāpanti manavaḍḍhanakaṃ. Paṇītanti ojavantaṃ. Kālenāti tattha tattha sampattakāle . Kappiyanti akappiyaṃ vajjetvā dinnaṃ. Anavajjanti niddosaṃ. Abhiṇhanti punappunaṃ. Dadaṃ cittaṃ pasāditanti dadato muñcanacittaṃ pasāditanti. Thomenti kittentīti guṇaṃ pākaṭaṃ karonti. Vaṇṇentīti vaṇṇaṃ bhaṇanti. Pasaṃsantīti pasādaṃ pāpenti.
「赠与」是指出给予的行为。「果报」是指由此获得的色等感受。「供养」是指给予出生适当的存在之物。施主既施洁净的物，则施与已成洁净之物者也。「悦纳」是接受并增长因施而生的尊重与喜悦。「赞美」是赞扬有德有力者。「随时」是指在适当的时机和场合进行施予。「合宜」是区别何为应施何为不应施时，称之为合宜施。「无瑕疵」是没有瑕疵、不失格者。「反复」是反复不断地给予。「使心安悦」是讲给予者使得自己内心满足安稳。对受者而言，则是因受授而心安乐也。「称扬」是彰显功德使其显扬。「赞叹」是称赞使心得欢悦。
Ito nidānanti ito manussalokato dinnakāraṇā. Ajjhāyakāti mante parivattentā. Mantadharāti mante dhārentā. Tiṇṇaṃ vedānanti iruvedayajuvedasāmavedānaṃ. Oṭṭhapahaṭakaraṇavasena pāraṃ gatāti pāragū. Saha nighaṇḍunā ca keṭubhena ca sanighaṇḍukeṭubhānaṃ. Nighaṇḍūti nighaṇḍurukkhādīnaṃ vevacanappakāsakaṃ satthaṃ. Keṭubhanti kiriyākappavikappo kavīnaṃ upakārāvahaṃ satthaṃ . Saha akkharappabhedena sākkharappabhedānaṃ. Akkharappabhedoti sikkhā ca nirutti ca. Itihāsapañcamānanti āthabbaṇavedaṃ catutthaṃ katvā ‘‘itiha āsa, itiha āsā’’ti īdisavacanapaṭisaṃyuttapurāṇakathāsaṅkhāto itihāso pañcamo etesanti itihāsapañcamā, tesaṃ itihāsapañcamānaṃ vedānaṃ.
「因缘」指施与行为从人间世中起因。「教师」是转达教谕的人。「传持者」是保持教法者。三大吠陀指律吠陀、医吠陀、咯诃吠陀三种经典。称得渡彼岸之人谓之「渡越」。依附辞典和注释称为「词典」。梵文作家由此得以创造众多文字体系。书写文字差别即称为「书写文字差别」，含有训诂与语法教学。历史文献系列包括《过往记》，第四部称《历史》，第五部即为历史文献部分。
Padaṃ tadavasesañca byākaraṇaṃ adhiyanti, vedenti vāti padakā veyyākaraṇā. Lokāyataṃ vuccati vitaṇḍavādasatthaṃ. Mahāpurisalakkhaṇanti mahāpurisānaṃ buddhādīnaṃ lakkhaṇadīpakaṃ dvādasasahassaganthappamāṇaṃ satthaṃ. Yattha soḷasasahassagāthāpadaparimāṇā buddhamantā nāma ahesuṃ. Yesaṃ vasena ‘‘iminā lakkhaṇena samannāgatā buddhā nāma honti, iminā paccekabuddhā, aggasāvakā , asītimahāsāvakā (theragā. aṭṭha. 2.1288), buddhamātā, buddhapitā, aggupaṭṭhāko, aggupaṭṭhāyikā, rājā cakkavattī’’ti ayaṃ viseso ñāyati. Anavayāti imesu lokāyatamahāpurisalakkhaṇesu anūnā paripūrakārino, avayā na hontīti vuttaṃ hoti. Avayā nāma ye tāni atthato ca ganthato ca sandhāretuṃ na sakkonti. Vītarāgāti pahīnarāgā. Etena arahattaphalaṭṭhā vuttā. Rāgavinayāya vā paṭipannāti etena arahattamaggaṭṭhā. Vītadosāti anāgāmiphalaṭṭhā. Dosavinayāya vā paṭipannāti etena anāgāmimaggaṭṭhā. Vītamohāti arahattaphalaṭṭhā. Mohavinayāya vā paṭipannāti arahattamaggaṭṭhā. Sīlasamādhipaññāvimuttisampannāti etehi catūhi lokiyalokuttaramissakehi sīlādīhi sampannā. Vimuttiñāṇadassanasampannāti etena paccavekkhaṇañāṇasampannā vuttāti ñātabbaṃ, tañca kho lokiyameva. Abhijappantīti patthenti. Jappantīti paccāsīsanti. Pajappantīti atīva paccāsīsanti. Yājayogesu yuttāti anuyoge deyyadhamme diyyamāne abhiyogavasena yuttā.
「论语」是解释语句语义的文法者。俗语称其为无益甚至诽谤的论争之言。大丈夫相即指有德高僧如佛之特征标志，十二千卷规模的经典即为此说教理，内含一万六千六百四十偈颂，称为佛说法教法。诸佛所具足的特征，被称为有此标志的佛、辟支佛、圣弟子及诸长老方丈、佛母、佛父、护卫、王者、转轮圣王等（此为特别的释义）。「无依」是指这些世俗与圣贤特性不完全，且没有根本依靠。其依赖体则为无力维持实质与经文内容。除欲爱者外即是热望已灭，称为无欲无垢。如此以此证得阿拉汉果位。无嗔恨名为阿那含果。无愚痴亦是阿拉汉果。具备戒、定、慧三学，成就世俗及出世智慧者。解脱智慧观察圆具者谓之内证。世俗中确认此义尚当知。重复背诵谓之背诵，诵持谓之反复讲述，极力诵讲即极力反复讲说。祭祀礼仪中结合道法传承，即以所当供养神圣的事物，通过恰当仪轨奉献焉。
§16
16.Atha ko carahīti atha idāni ko añño atāri.
16.那么，谁来行动？现在又是何人来从事呢？
§17
17.Saṅkhāyāti ñāṇena vīmaṃsitvā. Paroparānīti parāni ca oparāni ca, parattabhāvasakattabhāvādīni parāni ca oparāni cāti vuttaṃ hoti. Vidhūmoti kāyaduccaritādidhūmavirahito . Anīghoti rāgādiīghavirahito. Atāri soti so evarūpo arahā jātijaraṃ atāri.
17.「观照」是以智慧审察。所谓他他，即他人及自我，诸如共存和对立之存在称之为他他。「无烟」是指身业恶行为烟灭后。无尘即远离贪欲等染污。何人出世者？即堪当如是其貌的阿拉汉生起者也。
Sakarūpāti attano rūpā. Pararūpāti paresaṃ rūpā. Kāyaduccaritaṃ vidhūmitanti tividhakāyaduccaritaṃ vidhūmaṃ kataṃ. Vidhamitanti nāsitaṃ.
「自相」即自有之形色。「他相」即他人之形色。「恶身业烟」即包括三种恶身行为所生之烟尘。恶身烟消除谓之「灭除」。
Māno hi te, brāhmaṇa, khāribhāroti yathā khāribhāro khandhena vayhamāno upariṭṭhitopi akkantakkantaṭṭhānaṃ pathaviyā saddhiṃ phasseti viya, evaṃ jātigottakulādīni mānavatthūni nissāya ussāpito māno, tattha tattha issaṃ uppādento catūsu apāyesu saṃsīdāpeti. Tenāha – ‘‘māno hi te, brāhmaṇa, khāribhāro’’ti. Kodho dhūmoti tava ñāṇaggissa upakkilesaṭṭhena kodho dhūmo. Tena hi te upakkiliṭṭho ñāṇaggi na virocati. Bhasmani mosavajjanti nirojaṭṭhena musāvādo chārikā nāma. Yathā hi chārikāya paṭicchanno aggi na jotati, evaṃ te musāvādena paṭicchannaṃ ñāṇanti dasseti. Jivhā sujāti yathā tuyhaṃ suvaṇṇarajatalohakaṭṭhamattikāsu aññataramayā yāgayajanatthāya sujā hoti, evaṃ mayhaṃ dhammayāgayajanatthāya pahutajivhā sujāti vadati. Yathā tuyhaṃ nadītīre yajanaṭṭhānaṃ, evaṃ dhammayāgayajanaṭṭhānaṭṭhena hadayaṃ jotiṭṭhānaṃ. Attāti cittaṃ.
傲慢者啊，婆罗门，正如负重的担子堆积于肩，虽然高举在肩上，却紧贴着肩膀，似乎与大地相连而受触，生起负担；同样，出生、种族、家庭等人所依靠的身边事物，以傲慢为支撑，进而生起嗔恚，四种无益的情绪由此产生并熄灭。故说：「傲慢者啊，婆罗门，是负重的担子。」嗔恚是智慧火苗中的杂质，是嗔恚的烟雾。有此杂质，智慧之炬就不会照耀明净。谤语如熄灭的火焰，被灰烬所掩盖的谎言之声，犹如遮蔽明火的烟尘。正如明火被覆盖后不再闪耀，智慧被谤语遮蔽亦显现为盲。舌头生得好，如同你生于金、银、铜、铁、陶器中某一材质，为了祭祀而精妙纯净；我众多的舌头亦同，因法施的缘故，精妙生起。正如你在河岸为祭祀而立，我因法施而心灯明亮。自己即是心灵的主宰。
Jātīti jāyanakavasena jāti. Idamettha sabhāvapaccattaṃ. Sañjāyanavasena sañjāti, upasaggena padaṃ vaḍḍhitaṃ. Okkamanavasena okkanti. Jāyanaṭṭhena vā jāti. Sā aparipuṇṇāyatanavasena yuttā. Sañjāyanaṭṭhena sañjāti. Sā paripuṇṇāyatanavasena yuttā. Okkamanaṭṭhena okkanti. Sā aṇḍajajalābujavasena yuttā. Te hi aṇḍakosañca vatthikosañca okkamanti pavisanti okkamantā pavisantā viya paṭisandhiṃ gaṇhanti. Abhinibbattanaṭṭhena abhinibbatti. Sā saṃsedajaopapātikavasena yuttā. Te hi pākaṭā eva hutvā nibbattanti. Ayaṃ tāva sammutikathā.
出生，谓作为出生的状态或过程。于此乃分别之本性。生起谓生出或产生。以加成于词根形成的词尾，表达成长或增强。消逝谓减弱或辞别。出生者谓出生的行动或过程。此为未圆满境界之用语。生起者谓生起的行为。此适合于圆满境界。消逝者谓消逝的过程。此为成卵、生卵、孵卵之类状态专用。它们如同卵壳与鸟巢，孵化者进入与孵化而育。孵化过程谓为发生。此为因缘生成之意。熟成者谓因及成熟而发生。它们在发生后乃为现实存在。此乃共识的表达方式。
Idāni paramatthakathā hoti. Khandhā eva hi paramatthato pātubhavanti, na sattā. Tattha ca khandhānanti ekavokārabhave ekassa, catuvokārabhave catunnaṃ, pañcavokārabhave pañcannampi gahaṇaṃ veditabbaṃ. Pātubhāvoti uppatti. Āyatanānanti ettha tatra tatra upapajjamānāyatanānaṃ saṅgaho veditabbo. Paṭilābhoti santatiyā pātubhāvoyeva. Pātubhavantāneva hi tāni paṭiladdhāni nāma honti. Sā panesā tattha tattha bhave paṭhamābhinibbattilakkhaṇā jāti, niyyātanarasā, atītabhavato idha ummujjanapaccupaṭṭhānā, phalavasena dukkhavicittatāpaccupaṭṭhānā vā.
今说究竟义。五蕴确实为究竟所现现象，非自体生命。所谓五蕴者，一有聚成一体，四有聚成四体，五有聚成五体，是彼整体应当辨识的。现象生起谓产生。所谓根境，即诸根所缘之境界，应当分别其集合。所谓得，谓成就、发生。唯有生起的现象为所得到的。此中所说之现象，如出生后的第一果，生理无常，依前世而如涌潮般现起，承受苦或苦感的果报，如同苦的火焰器具上的烤苦。
Jarāti sabhāvapaccattaṃ. Jīraṇatāti ākārabhāvaniddeso. Khaṇḍiccantiādayo tayo kālātikkame kiccaniddesā, pacchimā dve pakatiniddesā. Ayañhi jarāti iminā padena sabhāvato dīpitā. Tenassā idaṃ sabhāvapaccattaṃ. Jīraṇatāti iminā ākārato, tenassāyaṃ ākāraniddeso. Khaṇḍiccanti iminā kālātikkame dantanakhānaṃ khaṇḍitabhāvakaraṇakiccato. Pāliccanti iminā kesalomānaṃ palitabhāvakaraṇakiccato. Valittacatāti iminā maṃsaṃ milāpetvā tace valibhāvakaraṇakiccato. Tenassā ime khaṇḍiccantiādayo tayo kālātikkame kiccaniddesā. Tehi imesaṃ vikārānaṃ dassanavasena pākaṭībhūtā pākaṭajarā dassitā. Yatheva hi udakassa vā vātassa vā aggino vā tiṇarukkhādīnaṃ saṃbhaggapalibhaggatāya vā jhāmatāya vā gatamaggo pākaṭo hoti, na ca so gatamaggo tāneva udakādīni, evameva jarāya dantādīnaṃ khaṇḍiccādivasena gatamaggo pākaṭo, cakkhuṃ ummīletvāpi gayhati, na ca khaṇḍiccādīneva jarā. Na hi jarā cakkhuviññeyyā hoti.
老朽是本性分别。老病者是指形体变化。所谓缺损，是指三种超越时刻的必然情状，另外两种是分别的末世病。此处言老朽，即以本词说明本性差异。所谓老病者，是形体变化之意。所谓缺损，是指三种超越时间的行为，因牙齿断裂带来缺损，以此为病。所谓毛发凋落，是指头发稀疏带来缺损。所谓腐烂，是指肉体腐败如糜烂。此三种缺损为三种超越时间的病状。由此可见这些变化的显现是明显的老化。正如水或风或火于草木等物因接触生死或燃尽之理而显明，虽此路径不过是流转于水之类，老化也如是，因牙毛等缺损而显明，虽破碎却不全是缺损。老化绝非眼识之所能感知。
Āyunosaṃhāni indriyānaṃ paripākoti imehi pana padehi kālātikkameyeva abhibyattāya āyukkhayacakkhādiindriyaparipākasaṅkhātāya pakatiyā dīpitā, tenassime pacchimā dve pakatiniddesāti veditabbā. Tattha yasmā jaraṃ pattassa āyu hāyati, tasmā jarā ‘‘āyuno saṃhānī’’ti phalūpacārena vuttā. Yasmā ca daharakāle suppasannāni sukhumampi attano visayaṃ sukheneva gaṇhanasamatthāni cakkhādīni indriyāni jaraṃ pattassa paripakkāni āluḷitāni avisadāni, oḷārikampi attano visayaṃ gahetuṃ asamatthāni honti. Tasmā ‘‘indriyānaṃ paripāko’’ti phalūpacāreneva vuttā.
寿命消减、诸根成熟，谓此数词所谓超越时间的成熟所显，乃因寿命消逝和感官成熟而显现，为此，后面两种分别应当了知。因寿命减短，称为“寿命消减”，为果报的名称。又因幼时明净而灵敏的感官，在年轻时能愉快戏娱自我所缘，感官成熟与寿命消减相并，因为感官成熟不明，活动变得迟钝，以至于不能如初时般灵活完成任务。故称为“诸根成熟”，亦为果报之名。
Sā panesā evaṃ niddiṭṭhā sabbāpi jarā pākaṭā paṭicchannāti duvidhā hoti. Tattha dantādīsu khaṇḍādibhāvadassanato rūpadhammesu jarā pākaṭajarā nāma. Arūpadhammesu pana jarā tādisassa vikārassa adassanato paṭicchannajarā nāma. Tattha yvāyaṃ khaṇḍādibhāvo dissati, so tādisānaṃ dantādīnaṃ suviññeyyattā vaṇṇoyeva. Tañca cakkhunā disvā manodvārena cintetvā ‘‘ime dantā jarāya pahaṭā’’ti jaraṃ jānāti. Udakaṭṭhāne baddhāni gosiṅgādīni oloketvā heṭṭhā udakassa atthibhāvajānanaṃ viya.
是因由此示现，诸种老病皆明显或隐蔽，有两类区分。其一曰老化明显，因诸牙等缺损而显见于色法；其二为老化隐蔽，因其无色法诸变化不显而名隐伏。当能见诸缺损时，智慧和颜色一如眼所示。以心或意思虑此为“诸牙经老损”，即知老病。观察水池中漂浮瓦砾等物，如同了解水下沉积性质。
Puna avīci savīcīti evampi ayaṃ jarā duvidhā hoti. Tattha maṇikanakarajatapavāḷacandasūriyādīnaṃ mandadasakādīsu pāṇīnaṃ viya ca pupphaphalapallavādīsu apāṇīnaṃ viya ca antarantarā vaṇṇavisesādīnaṃ dubbiññeyyattā jarā avīcijarā nāma, nirantarajarāti attho. Tato aññesu pana yathāvuttesu antarantarā vaṇṇavisesādīnaṃ suviññeyyattā jarā savīcijarā nāma.
此处所说的有两种老死，称作无间老死和间隔老死。无间老死指如宝石、金银、铜铁、珊瑚、月、日等诸物质，以及手足等有净器之类，如花、果、叶等无净器之物，其间间隔色相等难以辨别，因此称为无间老死，即持续不断的老死。至于其他符合常理、间隔色相等能够清晰辨别者，称为间隔老死。
Tattha savīcijarā upādinnakaanupādinnakavasena evaṃ dīpetabbā – daharakumārakānañhi paṭhamameva khīradantā nāma uṭṭhahanti, na te thirā. Tesu pana patitesu puna dantā uṭṭhahanti, te paṭhamameva setā honti, jarāvātena pana pahaṭakāle kāḷakā honti. Kesā pana paṭhamameva tambāpi honti kāḷakāpi setakāpi. Chavi pana salohitakā hoti. Vaḍḍhantānaṃ vaḍḍhantānaṃ odātānaṃ odātabhāvo, kāḷakānaṃ kāḷakabhāvo paññāyati. Jarāvātena pahaṭakāle ca valiṃ gaṇhāti. Sabbampi sassaṃ vapitakāle setaṃ hoti, pacchā nīlaṃ. Jarāvātena pana pahaṭakāle paṇḍaraṃ hoti. Ambaṅkurenāpi dīpetuṃ vaṭṭati eva. Sā panesā khandhaparipākalakkhaṇā jarā, maraṇūpanayanarasā, yobbanavināsapaccupaṭṭhānā. Sesaṃ sabbattha pākaṭameva. Evaṃ bhagavā idampi suttaṃ arahattanikūṭeneva desesi, desanāpariyosāne ayampi brāhmaṇo arahatte patiṭṭhāsi saddhiṃ antevāsikasahassena. Aññesañca anekasahassānaṃ dhammacakkhuṃ udapādi. Sesaṃ vuttasadisameva.
此处的间隔老死，应分别说明其中包含和不包含的情况。儿童初长牙时即出现乳牙，但牙不坚固；这些牙掉落后新牙再次长出，初为白色，老化天气使之变为黑色。头发初时为红褐色，后变黑又变白。肤色从血色转为白色。随着成长，皮肤的颜色也变化，黑色转为灰黑色。老化天气时，昼夜交替皮肤被风吹拂，初是白色，之后也变为青色。老化天气使昼夜变白，此即身体各部成熟腐坏的象征，是通向死的标志，意味着青春的消失。世尊对此法义于阿拉汉聚集处亦曾开示，在教言终结时，许多婆罗门归依阿拉汉，数千弟子证得经眼。其义皆与此相同。
Saddhammappajjotikāya cūḷaniddesa-aṭṭhakathāya · 正法明灯小义释注疏中
Puṇṇakamāṇavasuttaniddesavaṇṇanā niṭṭhitā. · 布恩纳咖学童经义释注解结束。
4. Mettagūmāṇavasuttaniddesavaṇṇanā四、梅德古学童经义释注解
§18
18. Catutthe mettagūsutte – maññāmi taṃ vedagū bhāvitattanti ‘‘ayaṃ vedagū’’ti ca ‘‘bhāvitatto’’ti ca evaṃ taṃ maññāmi.
第十八章 四妙喜经中，我以为所谓“我为觉者”，即“此者觉者”与“为觉者”。我就如此认为。
Aparittoti na appo. Mahantoti na khuddako. Gambhīroti na uttāno. Appameyyoti minituṃ na sakkuṇeyyo. Duppariyogāḷhoti avagāhituṃ otarituṃ dukkho. Bahuratano sāgarūpamoti bahūnaṃ dhammaratanānaṃ ākarattā anekavidharatanasampanno mahāsamuddo viya bahuratano sāgarasadiso.
无边非小，广大非狭。非浅薄，难以测量。浩瀚如大海，具众多珍宝，像多宝海洋一样广大，有各种珍宝。
Na maṅku hotīti na vikuṇitamukho hoti. Appatiṭṭhitacittoti dosavasena na ghanībhūtacitto. Alīnamanasoti na saṅkucitacitto. Abyāpannacetasoti na pūticitto.
没有缺陷，没有丑陋之面。心意坚定，不为恼怒所浓。心不卑贱，不受束缚。心不污染，不为秽恶所染。
Diṭṭhe diṭṭhamattoti cakkhuvisaye rūpārammaṇe diṭṭhamattoyeva taṃ ārammaṇaṃ bhavissati, kattā vā kāretā vā natthi. Yaṃ cakkhunā diṭṭhaṃ vaṇṇāyatanameva. Sutādīsupi eseva nayo. Api ca diṭṭheti dassanayogena vaṇṇāyatanaṃ, savanayogena saddāyatanaṃ, mutayogena ghānajivhākāyāyatanāni dasseti. Ghānassa gandhāyatanaṃ, jivhāya rasāyatanaṃ, kāyassa pathavī tejo vāyūti phoṭṭhabbāyatanaṃ, viññātayogena dhammāyatanaṃ dasseti. Diṭṭhe anūpayoti cakkhuviññāṇena diṭṭhe rāgūpayavirahito. Anapāyoti kodhavirahito appaṭigho . Anissitoti taṇhāya anallīno. Appaṭibaddhoti mānena na baddho. Vippamuttoti sabbārammaṇato mutto. Visaññuttoti kilesehi viyutto hutvā ṭhito.
就视觉而言，所谓所见者，仅是色的缘境，是视觉所缘之处，既非造作者，亦非作意者。眼见之色为所见境界。闻、嗅、尝、触等感官与其所缘境界亦复如是。鼻缘嗅，舌缘味，身缘触（包括地、水、火、风），意识缘法显现。见为显现，以眼识所识境界显现。观察者不缓不急，离贪欲；不动怒火，离瞋恚；离渴爱，不受束缚；不被傲慢缠绑；诸根皆自放逸；离愚痴，心坚固而立。
Saṃvijjati bhagavato cakkhūti buddhassa bhagavato pakatimaṃsacakkhu upalabbhati. Passatīti dakkhati oloketi. Cakkhunā rūpanti cakkhuviññāṇena rūpārammaṇaṃ. Chandarāgoti taṇhāchando.
以世尊之眼观察，佛陀目见了此已现出的眼识。所谓「观察」，即是瞻视审视。眼通过眼识观察色境界。所谓「欲爱」，即是渴爱欲望。
Dantaṃ nayanti samitinti uyyānakīḷāmaṇḍalādīsu hi mahājanamajjhaṃ gacchantā dantameva goṇaṃ vā dantaṃ assājānīyaṃ vā yāne yojetvā nayanti. Rājāti tathārūpāneva ṭhānāni gacchanto rājāpi dantameva abhiruhati. Manussesūti manussesupi catūhi ariyamaggehi danto nibbisevanova seṭṭho. Yotivākyanti evarūpaṃ atikkammavacanaṃ punappunaṃ vuccamānampi titikkhati nappatippharati na vihaññati, evarūpo danto seṭṭhoti attho.
牵引牙齿者谓「引导」，在起床嬉戏之场等众人聚集之处，牙齿可牵引牛群，或是将牛牙等装载于车上而牵引。国王亦如是行走于地方，王亦登上牙齿。于人间而言，世人亦以四圣道引导牙齿般，牙齿会安心熄灭，乃为上乘称号。若有人称此为超越之言，虽反复言说，亦不会有异议或反对，释义即为如此——牙齿为最佳。
Assatarāti vaḷavāya gadrabhena jātā. Ājānīyāti yaṃ assadammasārathi kāraṇaṃ kāreti, tassa khippaṃ jānanasamatthā. Sindhavāti sindhavaraṭṭhe jātā assā. Mahānāgāti kuñjarasaṅkhātā mahāhatthino. Attadantoti ete assatarā vā sindhavā vā kuñjarā vā dantāva, na adantā. Yo pana catumaggasaṅkhātena attano dantatāya attadanto nibbisevano, ayaṃ tatopi varaṃ, sabbehipi etehi uttaritaroti attho.
叫驴者，产自瓦拉（Valavā）以土耳其体加驴，名曰盖得拉（Gadrabha）。「未知道者」，谓驴作驱使马车之因者，能快速认知。称为信德（Sindhava），意为驴出身信德国。称大象（Mahānāga）者，即象鼻形之大象。所谓自牙者，是指上述三者均为有牙之辈，并非无牙者。但若以四道中之牙性，熄灭自身之牙者，此亦为佳境，凡此皆较诸他者更胜之义。
Na hi etehi yānehīti yāni etāni hatthiyānādīni uttamayānāni, etehi yānehi koci puggalo supinantenapi agatapubbattā ‘‘agata’’nti saṅkhātaṃ nibbānadisaṃ tathā na gaccheyya. Yathā pubbabhāge indriyadamena dantena, aparabhāge ariyamaggabhāvanāya sudantena danto nibbisevano sappañño puggalo taṃ agatapubbaṃ disaṃ gacchati, dantabhūmiṃ pāpuṇāti, tasmā attadamanameva varataranti attho (dha. pa. aṭṭha. 2.322; mahāni. aṭṭha. 90).
此车辆非他，即此为大象等之上乘车辆。凭此车辆，无论睡眠中或未至来世，皆不复有“未来”意谓之涅槃境界到达。譬如先世以感官力量、良好牙齿修持圣道之明智者，往昔未来境界通达，达牙境界，故以自我降伏为胜义（《法句经》《大念处经注》）。
Vidhāsu na vikampantīti navavidhamānakoṭṭhāsesu na calanti na vedhenti. Vippamuttā punabbhavāti kammakilesato samucchedavimuttiyā suṭṭhu muttā. Dantabhūmiṃ anuppattāti arahattaphalaṃ pāpuṇitvā ṭhitā. Te loke vijitāvinoti te vuttappakārā khīṇāsavā sattaloke vijitavijayā nāma (saṃ. ni. aṭṭha. 2.3.76; mahāni. aṭṭha. 90).
规则不动摇，即新成九类集合不移动不穿刺。已解脱者复出生，即由业烦恼断灭之解脱，得已净解脱。未入牙境界者，立于阿拉汉果界。彼等成胜利者，谓已尽漏者得胜胜利（《相应部增支》《大念处经注》）。
Yassindriyāni bhāvitānīti yassa khīṇāsavassa saddhādipañcindriyāni arahattaphalaṃ pāpetvā vaḍḍhitāni. Ajjhattañca bahiddhā cāti cakkhādiajjhattāyatanāni ca rūpādibahiddhāyatanāni ca nibbisevanāni katāni. Sabbaloketi sakalatedhātuke loke ca. Nibbijjha imaṃ parañca lokanti imañca attabhāvaṃ paraloke ca attabhāvaṃ atikkamitvā ṭhito khīṇāsavo . Kālaṃ kaṅkhati bhāvito sa dantoti so khīṇāsavo cakkhādito danto vaḍḍhitacitto maraṇakālaṃ pattheti (su. ni. aṭṭha. 2.522; mahāni. aṭṭha. 90).
因所修习的根门开启，即已断漏之圣者具足信等五根五力，得证阿拉汉果，六根增长。内外分明，即眼及内处界等已灭，色等外处界亦已灭。所谓法界遍覆世间。灭尽此彼界即名他界，及此我相灭越于他界证得圣者。转变于时间之法，通称为牙。此圣者以眼等为牙，心已增长，于死亡时证入涅槃（《增支部》《大念处经注》）。
Yesaṃ dhammānaṃ ādito samudāgamanaṃ paññāyatīti yesaṃ khandhādidhammānaṃ uppatti paññāyati. Atthaṅgamato nirodhoti atthaṅgamanavasena tesaṃyeva abhāvo paññāyati. Kammasannissito vipākoti kusalākusalakammanissito vipāko kammaṃ amuñcitvā pavattanato vipākopi kammasannissitova nāma. Nāmasannissitaṃ rūpanti sabbarūpaṃ nāmaṃ gahetvā pavattanato nāmasannissitaṃ nāma jātaṃ. Jātiyā anugatanti sabbaṃ kammādikaṃ jātiyā anupaviṭṭhaṃ. Jarāya anusaṭanti jarāya patthaṭaṃ. Byādhinā abhibhūtanti byādhidukkhena abhimadditaṃ. Maraṇena abbhāhatanti maccunā abhihaṭaṃ pahaṭaṃ. Atāṇanti puttādīhipi tāyanassa abhāvato atāyanaṃ anārakkhaṃ alabbhaṇeyyaṃ khemaṃ vā. Aleṇanti allīyituṃ nissayituṃ anarahaṃ, allīnānampi na leṇakiccakaraṇaṃ. Asaraṇanti nissitānaṃ na bhayahārakaṃ, na bhayavināsakaṃ. Asaraṇībhūtanti pure uppattiyā attano abhāveneva asaraṇaṃ, uppattisamakālameva asaraṇabhūtanti attho.
那些法的始起与灭尽被称为生起者，是指由蕴等所组成的诸法生起。所谓灭尽，是因为这些法的消失而被知晓。业的因缘所致的结果称为业果，善恶业之因缘所生者即为果报。果报不舍弃已作的业而转变，因此果报依业而生。名缘色生，所有色法皆名色所摄，因缘所生皆名色所生。因出生的缘故，诸业等一切事物随生而生。年老因缘，因年老而起。病苦因缘，因病苦所逼迫而生。死因缘，因死亡之迫而灭。出离者亦如是，因子等肉身的消亡，机械无依，无所防护，无所持守。隐退者虽欲隐匿依止，却无适当藏身之所，隐退者亦无所为隐匿。无依无畏，不造成恐怖，不坏坏他。无依无畏者，即是因本来的有漏无明的生起，及同时即为无依无畏之义。
§19
19.Apucchasīti ettha a-iti padapūraṇamatte nipāto, pucchasitveva attho. Pavakkhāmi yathā pajānanti yathā pajānanto ācikkhati, evaṃ ācikkhissāmi. Upadhinidānā pabhavanti dukkhāti taṇhādiupadhinidānā jātiādidukkhavisesā pabhavanti.
第十九节“不问”，此处的“a-”为词头，无意义，结合“问”字形成“不问”的意思。句意为“我将开白，如众所闻，如众所知，言说如是。”因烦恼及其原因生诸苦，渴爱等业所缘的烦恼，属于生苦的特别种类。
Taṇhūpadhīti taṇhā eva taṇhūpadhi. Sassatucchedadiṭṭhi eva diṭṭhūpadhi. Rāgādikilesā eva kilesūpadhi. Puññādikammāni eva kammūpadhi. Tividhaduccaritāniyeva duccaritūpadhi. Kabaḷīkārādayo āhārā eva āhārūpadhi. Dosapaṭigho eva paṭighūpadhi. Kammasamuṭṭhānā kammeneva gahitā pathavādayo catasso dhātuyova catasso upādinnadhātuyo upadhī. Cakkhādichaajjhattikāni āyatanāni eva cha ajjhattikāni āyatanāni upadhī. Cakkhuviññāṇādichaviññāṇakāyāva cha viññāṇakāyā upadhī. Sabbampi dukkhaṃ dukkhamanaṭṭhenāti sabbatebhūmakaṃ dukkhaṃ dussahanaṭṭhena upadhi.
所谓渴爱缘者，即以渴爱为缘。执持现有断见为见缘。以贪欲等染污为污垢缘。以功德等业为业缘。以三种恶行的不善行为恶行之缘。以诳骗等诸行为饮食为饮食缘。以嗔恨抵触为抵触缘。业所生起的四大元素如同地，称为四缘界，即四大所依的界，也是缘。以眼及诸根眼入为内界的眼界。以眼识及诸识为识界。总之，诸法皆苦，故苦缘以无常为本，因苦难忍故为缘。
§20
20. Evaṃ upadhinidānato pabhavantesu dukkhesu – yo ve avidvāti gāthā. Tattha pajānanti saṅkhāre aniccādivasena jānanto. Dukkhassa jātippabhavānupassīti vaṭṭadukkhassa jātikāraṇaṃ ‘‘upadhī’’ti anupassanto. Imissā gāthāya niddese vattabbaṃ natthi.
二十、因烦恼及缘故生诸苦——诗云：内行者知诸行无常等。不了苦的生起者，不察苦因，轻忽“缘”为生起苦缘。此诗之中无须再论。
§21
21.Sokapariddavañcāti sokañca paridevañca. Tathā hi te vidito esa dhammoti yathā yathā sattā jānanti, tathā tathā ñāpanavasena vidito esa tayā dhammoti.
二十一、忧愁苦恼二者，忧是忧，恼是恼。此法被有智者所知晓，如众生所知，如能分别真理，故知是法。
Tattha tarantīti paṭhamamaggena diṭṭhoghaṃ taranti. Uttarantīti dutiyamaggena kāmoghaṃ tanukaraṇavasena uggantvā taranti. Patarantīti tameva niravasesappahānavasena tatiyamaggena visesena taranti. Samatikkamantīti bhavoghaavijjoghappahānavasena catutthamaggena sammā atikkamanti. Vītivattantīti phalaṃ pāpuṇitvā tiṭṭhanti.
彼越过见集第一关，称为超越第一。彼超越欲集第二关，能上升超越。彼超越无尽尽断第三关，特异超越。彼正当超越生集第四关，正念如实。彼入涅槃，得果而永住称为止住。
§22
22.Kittayissāmi te dhammanti nibbānadhammaṃ nibbānagāminipaṭipadādhammañca te desayissāmi. Diṭṭhe dhammeti diṭṭheva dukkhādidhamme, imasmiṃyeva vā attabhāve. Anītihanti attapaccakkhaṃ. Yaṃ viditvāti yaṃ dhammaṃ ‘‘sabbe saṅkhārā aniccā’’tiādinā (dha. pa. 277; theragā. 676; kathā. 753) nayena sammasanto viditvā.
我当为汝说，此法即为涅槃法，及通达涅槃道之修行法。所谓现见法者，即于现见诸苦等法，或于自身此有中。所谓现见法为，能直截了当地通达其自性。所谓“所知”者，即所知之法，乃用“诸行无常”等语句在经中正确理解而知。
Tattha ādikalyāṇanti hitvāpi anuttaraṃ vivekasukhaṃ dhammaṃ tava kittayissāmi, tañca kho appaṃ vā bahuṃ vā kittayanto ādikalyāṇādippakārameva kittayissāmi. Ādimhi kalyāṇaṃ bhaddakaṃ anavajjameva katvā kittayissāmi . Majjhepi. Pariyosānepi bhaddakaṃ anavajjameva katvā kittayissāmīti vuttaṃ hoti. Yasmiñhi bhagavā ekagāthampi desesi, sā samantabhaddakattā dhammassa paṭhamapādena ādikalyāṇā, dutiyatatiyapādehi majjhekalyāṇā, pacchimapādena pariyosānakalyāṇā. Ekānusandhikaṃ suttaṃ nidānena ādikalyāṇaṃ, nigamanena pariyosānakalyāṇaṃ, sesena majjhekalyāṇaṃ. Nānānusandhikaṃ suttaṃ paṭhamānusandhinā ādikalyāṇaṃ, pacchimena pariyosānakalyāṇaṃ, sesehi majjhekalyāṇaṃ.
于彼处，所谓初善法者，虽谓应舍，然我当为汝说无上安隐的法，其分初、中、终三：我当仅说少许或多许之初善法。所谓初者，乃正为善、美、无垢法说。所谓中者，亦正为善、美、无垢法。所谓终者，亦正为善、美、无垢法。佛于一偈中所说，为法之无漏全备，以初品为初善法，中品为中善法，终品为终善法。单一支节经文及其因缘为初善，结句为终善，剩余部分为中善。多支节经文则以首段为初善，末段为终善，余段为中善。
Api ca sanidānauppattittā ādikalyāṇaṃ, veneyyānaṃ anurūpato atthassa aviparītatāya ca hetudāharaṇayuttato ca majjhekalyāṇaṃ, sotūnaṃ saddhāpaṭilābhajananena nigamanena ca pariyosānakalyāṇaṃ.
且由因缘所生故，此乃初善；对应不同众生之理，及因缘展转因果相续故，乃中善；以闻者信受所得，及结句成就故，乃终善。
Sakalo hi sāsanadhammo attano atthabhūtena sīlena ādikalyāṇo, samathavipassanāmaggaphalehi majjhekalyāṇo, nibbānena pariyosānakalyāṇo. Sīlasamādhīhi vā ādikalyāṇo, vipassanāmaggehi majjhekalyāṇo, phalanibbānehi pariyosānakalyāṇo. Buddhasubodhitāya vā ādikalyāṇo, dhammasudhammatāya majjhekalyāṇo, saṅghasuppaṭipattiyā pariyosānakalyāṇo . Taṃ sutvā tathattāya paṭipannena adhigantabbāya abhisambodhiyā vā ādikalyāṇo, paccekabodhiyā majjhekalyāṇo, sāvakabodhiyā pariyosānakalyāṇo.
整体而言，教法乃自身利益之法。修持戒行乃初善法，修持止观等道及其果报乃中善法，证入涅槃乃终善法。戒与定相成初善，禅观正道相成中善，证得涅槃果报者乃终善。佛之开示乃初善，教法言说之彻悟乃中善，僧团正行乃终善。听闻后，依正理行持，以成佛般涅槃为初证，成辟支佛证为中证，声闻证为终证。
Suyyamāno cesa nīvaraṇavikkhambhanato bhavanenapi kalyāṇameva āvahatīti ādikalyāṇo, paṭipajjiyamāno samathavipassanāsukhāvahanato paṭipattiyāpi kalyāṇameva āvahatīti majjhekalyāṇo, tathāpaṭipanno (pārā. aṭṭha. 1.1) ca paṭipattiphale niṭṭhite tādibhāvāvahanato paṭipattiphalenapi kalyāṇameva āvahatīti pariyosānakalyāṇoti.
于修学中，妨碍烦恼之破除如筑垒，所生清净安乐即为初善；行持止观乐趣所引导者称中善；如实修持、证得道果所成就者称终善。故此初善乃生成阶段所至善，中善乃勤精修习乐趣所至善，终善乃证得證果之至善。
Yaṃ panesa bhagavā dhammaṃ desento sāsanabrahmacariyaṃ maggabrahmacariyañca pakāseti, nānānayehi dīpeti. Taṃ yathānurūpaṃ atthasampattiyā sātthaṃ. Byañjanasampattiyā sabyañjanaṃ. Saṅkāsanapakāsanavivaraṇavibhajanauttānīkaraṇapaññattiatthapadasamāyogato sātthaṃ. Akkharapadabyañjanākāraniruttiniddesasampattiyā sabyañjanaṃ. Atthagambhīratāpaṭivedhagambhīratāhi sātthaṃ. Dhammagambhīratādesanāgambhīratāhi sabyañjanaṃ. Atthapaṭibhānapaṭisambhidāvisayato sātthaṃ. Dhammaniruttipaṭisambhidāvisayato sabyañjanaṃ. Paṇḍitavedanīyato sarikkhakajanappasādakanti sātthaṃ. Saddheyyato lokiyajanappasādakanti sabyañjanaṃ. Gambhīrādhippāyato sātthaṃ. Uttānapadato sabyañjanaṃ. Upanetabbassa abhāvato sakalaparipuṇṇabhāvena kevalaparipuṇṇaṃ. Apanetabbassa abhāvato niddosabhāvena parisuddhaṃ.
世尊勤为宣说法，示现教法出世、出行之道，普照于众生。教法具多义、理义、玄义及深入解说，令义贯通。不仅从字面、音韵、语法与辞义说明教法，同时结合深邃法理与真义，以令受教者乐闻安住。法理深厚义理深远，教法根本阐发甚深。使智慧通达者善解其中要义，令信受者乐闻现法。释义之理深厚而明确，演说从浅入深。教法信受具足，令行者善修持。除去妨碍以清净身心，达至圆满之境地。
Api ca – paṭipattiyā adhigamabyattito sātthaṃ. Pariyattiyā āgamabyattito sabyañjanaṃ. Sīlādipañcadhammakkhandhayuttato kevalaparipuṇṇaṃ. Nirupakkilesato nittharaṇatthāya pavattito lokāmisanirapekkhato ca parisuddhaṃ. Sikkhattayapariggahitattā brahmabhūtehi seṭṭhehi caritabbato, tesañca cariyabhāvato brahmacariyaṃ (pārā. aṭṭha. 1.1).
又者，『修行上所获得的自在』乃针对实际修行而言。『依教义传说的专门知识』乃专指教义的全部具足含义。『与戒律等五法蕴相结合的』乃纯然具足的。『为断除烦恼而运作的』乃无染清净法。『因修持戒法而趋向梵行的最佳圣贤们所应行持的』，以及『因其行为体证而成就的梵行』（解脱道八分之一）。
Evaṃ pariyattidhammaṃ dassetvā idāni lokuttaradhammaṃ dassetuṃ ‘‘cattāro satipaṭṭhāne’’ti āha. Sattatiṃsabodhipakkhiyadhamme dassetvā nibbattitalokuttaraṃ dassetuṃ ‘‘nibbānañcā’’ti āha. Nibbānagāminiñca paṭipadanti pubbabhāgasīlasamādhivipassanādhammañca kittayissāmi.
如是示现已成书之教义，现今欲示显超越世间的教法，故说「四念处」。显示七十三种觉支法后，为彰显究竟世间外法，乃宣说「涅槃亦然」。对于得入涅槃者的修行方法，我将先从持戒、静虑及内观三学的前段述说。
Dukkhe diṭṭheti dukkhasacce sarasalakkhaṇena diṭṭhe dukkhasaccaṃ pakāsessāmi. Samudayādīsupi eseva nayo.
愁苦所见者即苦谛，以清晰现行相为标记来显现苦谛。集谛诸因亦攻略展示。
§23
23.Tañcāhaṃabhinandāmīti taṃ vuttappakāradhammajotakaṃ tava vacanaṃ ahaṃ patthayāmi. Dhammamuttamanti tañca dhammamuttamaṃ abhinandāmi.
第23节，说『我欣然赞同』，即你所言为正法之明灯，我深加钦佩。所谓正法明灯，我亦欣然称赞为至胜法灯。
Tattha mahato tamokāyassa padālananti mahato avijjārāsissa chedanaṃ. Aniccalakkhaṇavasena esī. Dukkhalakkhaṇavasena gavesī. Anattalakkhaṇavasena samantato pariyesī. Mahato vipallāsassa pabhedananti mahantassa asubhe subhantiādidvādasavidhassa vipallāsassa bhedanaṃ. Mahato taṇhāsallassa abbahananti mahantassa antotudanaṭṭhena taṇhākaṇṭakassa luñcanaṃ. Diṭṭhisaṅghāṭassa viniveṭhananti diṭṭhiyeva abbocchinnappavattito saṅghaṭitaṭṭhena saṅghāṭo, tassa diṭṭhisaṅghāṭassa nivattanaṃ. Mānadhajassa pātananti ussitaṭṭhena unnatilakkhaṇassa mānaddhajassa pātanaṃ. Abhisaṅkhārassa vūpasamanti puññādiabhisaṅkhārassa upasamanaṃ. Oghassa nittharaṇanti vaṭṭe osīdāpanassa kāmoghādioghassa nittharaṇaṃ nikkhamanaṃ. Bhārassa nikkhepananti rūpādipañcakkhandhabhārassa khipanaṃ chaḍḍanaṃ. Saṃsāravaṭṭassa upacchedanti khandhādipaṭipāṭisaṃsāravaṭṭassa hetunassanena ucchijjanaṃ. Santāpassa nibbāpananti kilesasantāpassa nibbutiṃ. Pariḷāhassa paṭipassaddhanti kilesapariḷāhassa vūpasamaṃ paṭipassambhanaṃ. Dhammadhajassa ussāpananti navavidhalokuttaradhammassa ussāpetvā ṭhapanaṃ. Paramatthaṃ amataṃ nibbānanti uttamaṭṭhena paramatthaṃ. Natthi etassa maraṇasaṅkhātaṃ matanti amataṃ. Kilesavisapaṭipakkhattā agadantipi amataṃ. Saṃsāradukkhapaṭipakkhabhūtattā nibbutanti nibbānaṃ. Natthettha taṇhāsaṅkhātaṃ vānantipi nibbānaṃ.
其中『大暗沉之体的消灭』，指大无明根除。借无常相而探求之，借苦相而寻求之，借无我相而遍索之。所谓『大倒错破坏』，乃重大不净、净及其余十二不净倒错异相的拆散。所谓『大渴疮之破坏』，乃极恶毒的渴爱荆刺的穿刺。所谓『见结之终结』，乃见所聚集如砧断裂消失，故终止于见聚。所谓『傲骨之断落』，乃因坚硬盛起相故降下傲慢之骨断。所谓『意行之静止』，乃善行及诸功德之意行熄灭。所谓『波浪之消退』，乃欲波等波浪消退而灭绝。所谓『负担之卸下』，乃舍弃色等五蕴之担，迅速解脱。所谓『断除轮回』，乃因断尽蕴等而灭轮回。所谓『烦恼痛苦熄灭』，乃烦恼之热痛息灭。所谓『苦恼安定』，乃烦恼苦热止息安宁。所谓『法之炬火燃起』，乃燃起九种超世法，使之确立。所谓『最高不死涅槃』，乃证入真理真相的极致不死法。无死法无彼有灭之观念。无烦恼箭矢攻击之不退转，乃不死法。因断除轮回苦患所以得灭，即涅槃。涅槃并非因渴爱灭尽说成。
Mahesakkhehi sattehīti mahānubhāvehi sakkādīhi sattehi. Pariyesitoti pariyiṭṭho. Kahaṃ devadevoti devānaṃ atidevo kuhiṃ. Kahaṃ narāsabhoti uttamapuriso.
所谓大天界众生，乃指包括萨咖等诸大威力天人。所谓仔细观察，乃指周遍详察。所谓何为诸天之上的天，意指诸天中的极上天处所在。所谓何为人中至尊，意指一切人类中最高贵者。
§24
24.Uddhaṃ adho tiriyañcāpi majjheti ettha uddhanti anāgataddhā vuccati. Adhoti atītaddhā. Tiriyañcāpi majjheti paccuppannaddhā. Etesu nandiñca nivesanañca, panujja viññāṇanti etesu uddhādīsu taṇhañca diṭṭhinivesanañca abhisaṅkhāraviññāṇañca panudehi. Panuditvā ca bhave na tiṭṭheti evaṃ sante duvidhepi bhave na tiṭṭheyya. Evaṃ tāva panujjasaddassa panudehīti imasmiṃ atthavikappe sambandho. Panuditvāti etasmiṃ pana atthavikappe bhave na tiṭṭheti ayameva sambandho. Etāni nandīnivesanaviññāṇāni panuditvā duvidhepi bhave na tiṭṭheyyāti.
第二十四节。关于“上”“下”“横向”和“中间”，这里的“上”表示未来已来称谓，指未来的方向；“下”为过去已往称谓，指过去的方向；“横向”和“中间”指当前现行状态。于这些之中，欢乐与安住并称为识，这些识在“上”等位置表现出渴爱、依止，以及伴随造作的识。经造作后便不留于存在，若在此情况下如是便不会停留于存在。因此，于此意义上，造作的识与不留于存在的关系是此义。若造作后未留于存在，则此关系成立。归纳而言，这些带有欢乐与安住的识，若经造作，便不会停留于存在。
Sahokāsavasena devaloko uddhaṃ. Apāyaloko adho. Manussaloko majjhe. Tattha kusalā dhammāti apāyaṃ muñcitvā upari paṭisandhidānato kusalā dhammā uddhanti vuccanti. Akusalādhammā apāyesu paṭisandhidānato adhoti. Tadubhayavimuttattā abyākatā dhammā tiriyañcāpi majjheti vuccanti. Sabboparivasena arūpadhātu uddhaṃ. Sabbaadhovasena kāmadhātu adho. Tadubhayantaravasena rūpadhātu majjhe. Kāyacittābādhakhananavasena sukhā vedanā uddhaṃ . Dukkhamanavasena dukkhā vedanā adho. Adukkhamasukhā vedanā majjhe. Attabhāvavasena paricchedaṃ dassento ‘‘uddhanti uddhaṃ pādatalā’’tiādimāha. Tattha uddhaṃ pādatalāti pādatalato upari. Adho kesamatthakāti kesamatthakato adho. Majjheti dvinnaṃ antaraṃ.
以存在的方位论，如天界属上，地狱位于下，人间处于中间。善法是放弃恶趣后由再生处生起的，因此善法称为“上”；恶法因恶趣再生故属于“下”；未定之法因自在故称中间。以遍满为准，无色界属“上”；以遍满烦恼界，欲界属“下”；以二者中间界，色界为“中间”。以身体心意分别，身受苦是下，身受乐为上，既不苦不乐处为中间。此处有划分境界之义，如“上”指足底之上，“下”指头顶之下，“中间”指两者之间。
Puññābhisaṅkhārasahagataṃviññāṇanti terasavidhapuññābhisaṅkhārasampayuttaṃ kammaviññāṇaṃ. Apuññābhisaṅkhārasahagataṃ viññāṇanti dvādasavidhaapuññābhisaṅkhārasampayuttaṃ kammaviññāṇaṃ. Āneñjābhisaṅkhārasahagataṃ viññāṇanti catubbidhaṃ āneñjābhisaṅkhārasahagataṃ kammaviññāṇaṃ. Nujjāti khipa. Panujjāti atīva khipa. Nudāti luñca. Panudāti atīva luñca. Pajahāti chaḍḍehi. Vinodehīti dūraṃ karohi.
亲近功德造作的识为十三功德造作相联的业识；亲近非功德造作识为十二非功德造作相联的业识；亲近未决定造作识为四种未决定造作业识。毁灭为迅速，完全毁灭为极速。自主消除称为腐坏，完全腐坏为极度腐坏。舍弃以弃除为名，消除谓令远离。
Kammabhavañcāti puññābhisaṅkhāracetanāva. Paṭisandhikañca punabbhavanti paṭisandhiyā rūpādipunabbhavañca. Pajahanto paṭhamamaggena, vinodento dutiyamaggena, byantī karonto tatiyamaggena, anabhāvaṃ gamento catutthamaggena. Kammabhave na tiṭṭheyyāti puññādiabhisaṅkhāre na tiṭṭheyya.
业存在意指功德造作意志。再生时称为再生相联，因再生由色宝再生而起。初因者是舍弃，第二因是消除，第三因是破坏，第四因是不再生。功德等业造作不留存在，即业造作不能恒住。
§25
25. Etāni vinodetvā bhave atiṭṭhanto eso – evaṃ vihārīti gāthā. Tattha idhevāti imasmiṃyeva sāsane, imasmiṃyeva vā attabhāve. Imissā gāthāya niddeso uttānatthova.
第二十五节。舍弃这些于存在中停留的行为后，即所谓“如此安住”之意。此中“此即”是指于此教法、本体中；《此即》这偈为表达此理而出。
§26
26.Sukittitaṃ gotamanūpadhīkanti ettha anūpadhīkanti nibbānaṃ, taṃ sandhāya bhagavantaṃ ālapanto āha – ‘‘sukittitaṃ gotamanūpadhīka’’nti.
第二十六节。所谓“善讬果德摩之援助者”，此处“援助者”指涅槃。因这一理想，世尊对话中称为“善讬果德摩之援助者”。
Niddese kilesā cāti upatāpanaṭṭhena rāgādayo kilesā ca rāsaṭṭhena vipākabhūtā pañcakkhandhā ca kusalādiabhisaṅkhārā cetanā ca ‘‘upadhī’’ti vuccanti kathīyanti. Upadhippahānaṃ tadaṅgappahānena, upadhivūpasamaṃ vikkhambhanappahānena, upadhipaṭinissaggaṃ samucchedappahānena upadhipaṭipassaddhaṃ phalenāti.
释义中称烦恼为贪娑婆那而生的烦恼，这些烦恼以烦恼体的形式出现，贪欲等烦恼因果成熟。五蕴和善等所摄的行以及意识被称为「依止」，即依托。彻底断除依止为断除身体，平息依止是抑止，舍弃依止是断绝，依止的平静即获得果报。
§27
27. Na kevalaṃ dukkhameva pahāsi – te cāpīti gāthā. Tattha aṭṭhitanti sakkaccaṃ, sadā vā. Taṃ taṃ namassāmīti tasmā taṃ namassāmi. Sameccāti upagantvā. Nāgāti bhagavantaṃ ālapanto āha.
27. 不是仅仅舍弃苦痛而已，这就是偈言。经中有时写作有时不写，经常是这样的。对此我合掌礼敬，因此我礼敬如是。所谓合掌，是表示恭敬，『那迦』是称呼世尊的敬词。
Niddese sameccāti jānitvā, ekato hutvā vā. Abhisameccāti paṭivijjhitvā. Samāgantvāti sammukhā hutvā. Abhisamāgantvāti samīpaṃ gantvā. Sammukhāti sammukhe. Āguṃ na karotīti pāpaṃ na karoti.
释义中记载合掌意为知道、存在之意；放弃意为拒绝；合面表示面对面地；再合面意为走近；合面即与面相对。『我不作恶』谓不造作不善，故谓不造恶。
§28
28. Idāni naṃ bhagavā ‘‘addhā hi bhagavā pahāsi dukkha’’nti evaṃ tena brāhmaṇena viditopi attānaṃ anupanetvāva pahīnadukkhena puggalena ovadanto ‘‘yaṃ brāhmaṇa’’nti gāthamāha. Tassattho – yaṃ taṃ abhijānanto ‘‘ayaṃ bāhitapāpattā brāhmaṇo, vedehi gatattā vedagū, kiñcanābhāvā akiñcano, kāmesu ca bhavesu ca asattattā kāmabhave asatto’’ti jaññā jāneyyāsi. Addhā hi so oghamimaṃ atāri, tiṇṇo ca pāraṃ akhilo akaṅkho.
28. 现在世尊说“世尊确已断除苦”，即使该婆罗门知晓而不效法，仍劝导那人说『婆罗门，』并诵此偈。由此可知：认识此人是除恶漏婆罗门，修于律仪，由善而无欲，既无所有也无不所有，远离欲乐与生死。确实已越此重流，完成彼岸，具足无所求。
Niddese rāgakiñcananti rāgapalibodhaṃ. Dosakiñcanantiādipi eseva nayo. Kāmoghaṃ tiṇṇo anāgāmimaggena. Bhavoghaṃ tiṇṇo arahattamaggena. Diṭṭhoghaṃ tiṇṇo sotāpattimaggena. Avijjoghaṃ tiṇṇo arahattamaggena. Saṃsārapathaṃ tiṇṇo kusalākusalakammappabhedenāti. Uttiṇṇo paṭhamamaggena. Nittiṇṇo dutiyamaggena. Atikkanto tatiyamaggena. Samatikkanto catutthamaggena.Vītivatto phalena.
释义中解释贪为贪相的认知，嗔为瞋相等，其余皆同理。过欲断除指通过无来时果位而断，过生断除指通过阿拉汉果位而断，过见断除对应须陀洹果位而断，过无明断除亦是阿拉汉果位断除。生死轮回之路断除对应善恶业的区别。越过第一门，进入第二门，再超越第三门，完成第四门的超越。断除烦恼者得此果报。
§29
29. Kiñca bhiyyo – vidvā ca yoti gāthā. Tattha idhāti imasmiṃ sāsane, attabhāve vā. Visajjāti vosajjitvā.
29. 又更有智慧者所诵偈。此处『在此教法中』指在法及自性中。释义中『释解』为清净、治愈之意。
Niddese sajjanti muñcanaṃ. Visajjanti vosajjanaṃ. Sesaṃ sabbattha pākaṭameva. Evaṃ bhagavā idampi suttaṃ arahattanikūṭeneva desesi. Desanāpariyosāne ca vuttasadiso eva dhammābhisamayo ahosīti.
释义中说，‘释放’者，即是放开、放纵。‘放弃’则是舍弃、抛弃。残余的部分处处都是明显可见的。世尊如同在阿拉汉汇集处所宣说此经文一般，在教诲结束时所宣说的法义，也正是一切法的汇集成就。
Saddhammappajjotikāya cūḷaniddesa-aṭṭhakathāya · 在《正法照明》的《小义释》注疏中
Mettagūmāṇavasuttaniddesavaṇṇanā niṭṭhitā. · 梅德古学童经义释注解结束。
5. Dhotakamāṇavasuttaniddesavaṇṇanā五、陀德咖学童经义释注解
§30
30. Pañcame dhotakasutte – vācābhikaṅkhāmīti vācaṃ abhikaṅkhāmi. Sikkhe nibbānamattanoti attano rāgādīnaṃ nibbānatthāya adhisīlādīni sikkheyya. Niddese apubbaṃ natthi.
三十、在第五浣布经中，‘言语的期盼’意即‘言语之愿望’。修习的目的仅止于净尽已息，自身应为断除贪等之涅槃的功德，以持戒等为修习之法。释义中没有前文。
§31
31.
Itoti mama mukhato.
言‘如此’，出自我口。
Niddese ātappanti kilesatāpanaṃ. Ussāhanti asaṅkocaṃ. Ussoḷhīnti balavavīriyaṃ. Thāmanti asithilaṃ. Dhitinti dhāraṇaṃ. Vīriyaṃ karohīti parakkamaṃ karohi. Chandaṃ janehīti ruciṃ uppādehi.
释义中说，‘热诚’者，即能熄灭烦恼之火。‘努力’者，不生畏惧。‘激励’者，精勤勇猛。‘支持’者，不软弱。‘持守’者，护持不放。‘勇猛’者，作勇猛行。‘欣然’者，令生欢喜。
§32
32. Evaṃ vutte attamano dhotako bhagavantaṃ abhitthavamāno kathaṃkathāpamokkhaṃ yācanto ‘‘passāmaha’’nti gāthamāha. Tattha passāmahaṃ devamanussaloketi passāmi ahaṃ devamanussaloke. Taṃ taṃ namassāmīti taṃ evarūpaṃ taṃ namassāmi. Pamuñcāti pamocehi.
三十二、如此说罢，浣布修士敬向世尊，以祈求释放心语，说‘愿见之’而吟诵偈语。言‘愿见’，即我在天人与人间世界中见之。‘敬礼此此’者，即愿敬礼此法。‘释放’者，即请放开我、令我脱离束缚。
Niddese paccekabuddhāti taṃ taṃ ārammaṇaṃ pāṭiyekkaṃ catusaccaṃ sayameva buddhā paṭivedhappattāti paccekabuddhā. Sīhasīhoti achambhitaṭṭhena sīhānaṃ atisīho. Nāganāgoti nikkilesaṭṭhena, mahantaṭṭhena vā nāgānaṃ atināgo. Gaṇigaṇīti gaṇavantānaṃ atīva gaṇavā. Munimunīti ñāṇavantānaṃ atīva ñāṇavā. Rājarājāti uttamarājā. Muñca manti mocehi maṃ. Pamuñca manti nānāvidhena muñcehi maṃ. Mocehi manti sithilaṃ karohi maṃ. Pamocehi manti atīva sithilaṃ karohi maṃ. Uddhara manti maṃ saṃsārapaṅkā uddharitvā thale patiṭṭhāpehi. Samuddhara manti sammā uddharitvā thale patiṭṭhāpehi maṃ. Vuṭṭhāpehīti vicikicchāsallato apanetvā visuṃ karaṇavasena uṭṭhāpehi.
释义中，‘独觉’者，独自证得四圣谛，从亲自觉悟中成就证入者是独觉佛。‘狮中之狮’者，意指不可思议、极为雄猛的狮子。‘龙中之龙’者，以无垢净为最胜之龙，或以广大为龙之大者。‘诸众之众’者，极为广大诸众。‘智者中之智’者，极为广大智慧者。‘王中王’者，至尊至上之王。‘释放我’，意为请解放我。‘放开我’，就是用种种方式令我得脱离。‘解脱我’，即令我身心松懈解脱。‘大力解脱我’，意指特别放松宽解我。‘拯救我’，令我脱离轮回泥淖，扶立于法界。‘拔起我’，正当地从污泥中拔起安立于地。‘振兴我’，意即驱除疑惑烦恼，以清净灵活振作起身。
§33
33. Athassa bhagavā attādhīnameva kathaṃkathāpamokkhaṃ oghataraṇamukhena dassento ‘‘nāha’’nti gāthamāha. Tattha nāhaṃ sahissāmīti ahaṃ na sahissāmi na sakkomi. Na vāyamissāmīti vuttaṃ hoti. Pamocanāyāti pamocetuṃ. Kathaṃkathinti sakaṅkhaṃ. Taresīti tareyyāsi.
33. 然而，世尊只就自身智慧，无分别地以话语开示，借助破浪渡难的喻示，言说“我不忍受（苦难）。”其中“不忍受”为诗句，意指“我不忍受”，“我不忍不堪”，“我不能”，又已说“我不会努力”亦是成立。‘释放’者，谓使得解脱。‘话语’者，意指说语。‘渡者’，即渡过困难之意。
Niddese na īhāmīti payogaṃ na karomi. Na samīhāmīti atīva payogaṃ na karomi. Assaddhe puggaleti ratanattaye saddhāvirahite puggale. Acchandiketi maggaphalatthaṃ rucivirahite. Kusīteti samādhivirahite. Hīnavīriyeti nibbīriye. Appaṭipajjamāneti paṭipattiyā na paṭipajjamāne.
释义：不致指示、也不作比量较法。‘不信人者’，意指宝贵性缺乏信心之人。‘无欲者’，不乐道果之人。‘不善者’，指远离三昧者。‘精进缺乏者’，即懈怠者。‘无行者’，指所行不合规范者。
§34
34. Evaṃ vutte attamanataro dhotako bhagavantaṃ abhitthavamāno anusāsaniṃ yācanto ‘‘anusāsa brahme’’ti gāthamāha. Tattha brahmeti seṭṭhavacanametaṃ. Tena bhagavantaṃ āmantayamāno āha ‘‘anusāsa brahme’’ti. Vivekadhammanti sabbasaṅkhāravivekaṃ nibbānadhammaṃ. Abyāpajjamānoti nānappakārakaṃ anāpajjamāno. Idheva santoti idheva samāno. Asitoti anissito.
34. 如是说后，年轻的长老多托向佛陀请教训诲，言“请教诲我，智慧法。”其中“智慧”即是至尊之教。由此奉请佛陀，说“请教诲我，智慧法。”智慧法乃解脱诸行之分别，涅槃之法。所说“不染者”，指无碍烦扰之义。此时此处，谓现实今在。‘不依者’，即无所依也。
§35-7
35-7. Ito parā dve gāthā mettagūsutte vuttanayā eva. Kevalañhi tattha dhammaṃ, idha santinti ayaṃ viseso. Tatiyagāthāyapi pubbaḍḍhaṃ tattha vuttanayameva. Aparaḍḍhe saṅgoti sajjanaṭṭhānaṃ, laggananti vuttaṃ hoti. Sesaṃ sabbattha pākaṭameva.
35-7. 此后两句诗是在慈悲鹅经中说法时所述。唯独当时法义，‘今在’一词为特别之义。第三诗句亦是先前所说。‘群’即善知识集会，‘聚集’一词即此义。余文处处皆清晰明了。
Evaṃ bhagavā idampi suttaṃ arahattanikūṭeneva desesi, desanāpariyosāne ca vuttasadiso eva dhammābhisamayo ahosīti.
于是，世尊如同在阿拉汉峰中宣说此经，至教法终结，法义之会合亦如是。
Saddhammappajjotikāya cūḷaniddesa-aṭṭhakathāya · 在《正法照明》的《小义释》注疏中
Dhotakamāṇavasuttaniddesavaṇṇanā niṭṭhitā. · 《正法明灯》小义释注释中，陀德咖学童经义释之解释完毕。
6. Upasīvamāṇavasuttaniddesavaṇṇanā6. 伍波西瓦学童经义释之解释
§38
38. Chaṭṭhe upasīvasutte – mahantamoghanti mahantaṃ oghaṃ. Anissitoti puggalaṃ vā dhammaṃ vā anallīno. No visahāmīti na sakkomi. Ārammaṇanti nissayaṃ. Yaṃ nissitoti yaṃ dhammaṃ vā puggalaṃ vā nissito.
38. 在第六忏悔经中讲到“大浪”，即大洪流。‘不依者’意谓人或法均无所依止。‘不去者’即不能离开。‘起因者’即所依凭者。‘所依者’，谓人或法依靠之处。
Niddese kāmoghanti anāgāmimaggena kāmoghaṃ. Arahattamaggena bhavoghaṃ. Sotāpattimaggena diṭṭhoghaṃ. Arahattamaggena avijjoghaṃ tareyyaṃ. Sakyakulā pabbajitoti bhagavato uccākulaparidīpanavasena vuttaṃ. Ālambaṇanti avattharitvā ṭhānaṃ. Nissayanti allīyanaṃ. Upanissayanti apassayanaṃ.
释意：色欲之苦是由无归者道导致的色欲空；阿拉汉之道导致的是存在空；初果之道导致的是见空；借助阿拉汉之道可度脱无明之苦。世尊以赡部洲最高贵族出家者名义宣说此义。所谓支持，是指出处和根据。所谓依赖，是所依附的对象。所谓依止，是所凭藉的支柱。
§39
39. Idāni yasmā brāhmaṇo ākiñcaññāyatanalābhī tañca santampi nissayaṃ na jānāti. Tenassa bhagavā tañca nissayaṃ uttariñca niyyānapathaṃ dassento ‘‘ākiñcañña’’nti gāthamāha. Tattha pekkhamānoti taṃ ākiñcaññāyatanasamāpattiṃ sato samāpajjitvā vuṭṭhahitvā ca aniccādivasena passamāno. Natthīti nissāyāti taṃ ‘‘natthi kiñcī’’ti pavattaṃ samāpattiṃ ārammaṇaṃ katvā. Tarassu oghanti tato pabhuti pavattāya vipassanāya yathānurūpaṃ catubbidhampi oghaṃ tarassu. Kathāhīti kathaṃkathāhi. Taṇhakkhayaṃ nattamahābhipassāti rattindivaṃ nibbānaṃ vibhūtaṃ katvā passa. Etenassa diṭṭhadhammasukhavihāraṃ kathesi.
39. 如今婆罗门得不到无所有处而对此事亦不知依止。对此世尊显现其依止以及超越之道时称为“无所有”，并以偈语表达。所谓观察，即是在譬如无所有处的入道中，以正念进入，又起身观察无常等现象。所谓无，即当二相无定等事无法依止遂生。波浪涌起时随其现行于四种波浪，波浪是何？波浪即为贪欲灭尽，乃是极大般明，昼夜如是成就涅槃功德。由此宣说眼所见法之安住。
Niddese taññeva viññāṇaṃ abhāvetīti ākāsālambaṇaṃ katvā pavattamahaggataviññāṇaṃ abhāveti abhāvaṃ gameti. Vibhāvetīti vividhā abhāvaṃ gameti. Antaradhāpetīti adassanaṃ gameti. Natthi kiñcīti passatīti antamaso bhaṅgamattampissa natthīti passati.
释意：此处说明那意识消失时，称为空依止，随行意识消失即灭尽。名为分别则是各种消失相。隐藏是指显现不见。不存在则是观其终时断灭之义。
§40
40. Idāni ‘‘kāme pahāyā’’ti sutvā vikkhambhanavasena attanā pahīne kāme sampassamāno ‘‘sabbesū’’ti gāthamāha. Tattha hitvāmaññanti aññaṃ tato heṭṭhā chabbidhampi samāpattiṃ hitvā. Saññāvimokkhe parameti sattasu saññāvimokkhesu uttame ākiñcaññāyatane. Tiṭṭhe nu so tattha anānuyāyīti so puggalo tattha ākiñcaññāyatanabrahmaloke avigacchamāno tiṭṭheyya nūti pucchati.
40. 如今闻“放弃色欲”时，由于意志动摇自身放弃色欲而称“全部”，偈语如是宣说。若放弃一切则意指放弃其他，至于六种境界的逐渐断除，最终之无所有处。有人若能在那里安住不退转，问他是否能常住。若是，则此人在无所有处梵天界将不退转，故问之。
Niddese aviccamānoti aviyujjamāno. Avigacchamānoti viyogaṃ anāpajjamāno. Anantaradhāyamānoti antaradhānaṃ anāpajjamāno. Aparihāyamānoti anantarā parihānaṃ anāpajjamāno.
释意：意志动摇称为不坚定；不退转称为不断离；不隐匿指不消失；不毁坏谓无中断的破坏。
§41-2
41-2. Athassa bhagavā saṭṭhikappasahassamattakaṃyeva ṭhānaṃ anujānanto catutthaṃ gāthamāha. Evaṃ tassa tattha ṭhānaṃ sutvā idānissa sassatucchedabhāvaṃ pucchanto ‘‘tiṭṭhe ce’’ti gāthamāha. Tattha pūgampi vassānanti anekasaṅkhyampi vassānaṃ, gaṇanarāsinti attho. ‘‘Pūgampi vassānī’’tipi pāṭho. Tattha vibhattibyattayena sāmivacanassa paccattavacanaṃ kātabbaṃ, pūganti vā etassa bahūnīti attho vattabbo. ‘‘Pūgānī’’ti vāpi paṭhanti, purimapāṭhoyeva sabbasundaro. Tattheva so sīti siyā vimuttoti so puggalo tatthevākiñcaññāyatane nānādukkhehi vimutto sītibhāvappatto bhaveyya, nibbānappatto sassato hutvā tiṭṭheyyāti adhippāyo. Cavetha viññāṇaṃ tathāvidhassāti ‘‘udāhu tathāvidhassa viññāṇaṃ anupādāya parinibbāyeyyā’’ti ucchedaṃ pucchati, ‘‘paṭisandhiggahaṇatthaṃ vāpi bhaveyyā’’ti paṭisandhimpi tassa pucchati.
41-42. 然后世尊许可跨过六十亿劫之地。并以第四偈述说。听此地后，问是否永无断灭，偈语为“若能住”。其中“若能”和“年数”意为大量年岁，此外亦有读作“若年”。此处需要作为单数或复数的人称。亦有人读“若”，音韵美妙。故其义为：此人终于无所有处，解脱诸苦，获得清凉法，证得涅槃。于是有断灭者应断灭，其识应灭，且问是否能续起，亦问是否能转生。
Tassa viññāṇaṃ caveyyāti tassa ākiñcaññāyatane uppannassa viññāṇaṃ cutiṃ pāpuṇeyya. Ucchijjeyyāti ucchedaṃ bhaveyya. Vinasseyyāti vināsaṃ pāpuṇeyya. Na bhaveyyāti abhāvaṃ gameyya. Upapannassāti paṭisandhivasena upapannassa.
『Viññāṇaṃ caveyyāti』者，谓有所依止的意识现起时，当得其意识灭尽。其义为：乃至于无有所依止之界所生起的意识，亦应获得断灭。『Ucchijjeyāti』即生灭断尽，谓生灭断尽之意；『Vinasseyyāti』者，是为灭尽，谓灭尽乃至完尽。『Na bhaveyyāti』谓无有之境，谓至无存在之境界。『Upapannassāti』者，复次，即以复生的缘故，复生的意识也。
§43
43. Athassa bhagavā ucchedasassataṃ anupagamma tatthupapannassa ariyasāvakassa anupādāya parinibbānaṃ dassento ‘‘accī yathā’’ti gāthamāha. Tattha atthaṃ paletīti atthaṃ gacchati. Na upeti saṅkhanti ‘‘asukaṃ nāma disaṃ gato’’ti vohāraṃ na gacchati. Evaṃ munī nāmakāyā vimuttoti evaṃ tattha uppanno sekkhamuni pakatiyā pubbeva rūpakāyā vimutto, tattha catutthamaggaṃ nibbattetvā dhammakāyassa pariññātattā puna nāmakāyāpi vimutto ubhatobhāgavimutto khīṇāsavo hutvā anupādānibbānasaṅkhātaṃ atthaṃ paleti na upeti saṅkhaṃ ‘‘khattiyo vā brāhmaṇo vā’’ti evamādikaṃ.
第43节。彼时世尊不入断灭之境，示现涅槃灭度于已复生者阿里耶弟子，不着于生死，称『犹如火焰』诗句。这里『atthaṃ paletīti』谓得意涵之义，意即意义传达。非谓观察者悲叹『病苦已至』等流言。如此，称为“圣人”，谓此处生起解脱者，乃前世即已离形色身，至第四禅已得法身圆熟智慧，且于名称身亦解脱，二者皆获，离欲漏者，称为无著涅槃义者；非谓断灭或争讼，如『贵族或婆罗门』等无谓说法。
Niddese khittāti calitā. Ukkhittāti aticalitā. Nunnāti papphoṭiyā. Paṇunnāti dūrīkatā. Khambhitāti paṭikkamāpitā. Vikkhambhitāti na santike katā.
『于论述中被抛掷』者，被动摇也。『被举起』者，被剧烈动摇也。『被驱逐』者，被拍击弹离也。『被远驱』者，被令远离也。『被阻挡』者，被令退却也。『被压制』者，不令其靠近也。
§44
44. Idāni ‘‘atthaṃ paletī’’ti sutvā tassa yoniso atthamasallakkhento ‘‘atthaṅgato so’’ti gāthamāha. Tassattho – so atthaṅgato udāhu natthi, udāhu ve sassatiyā sassatabhāvena arogo avipariṇāmadhammo soti evaṃ taṃ me munī sādhu byākarohi. Kiṃkāraṇā? Tathā hi te vidito esa dhammoti.
第44节。现在，听闻『atthaṃ paletī』，应明智审察其义，谓『atthaṅgato so』诗句。其义即是『无有比拟者』，亦不可言有永恒无变之体；是如实者者，如此圣人，善能作此真实说明；何故？盖所知之法如此。
Niddese niruddhoti nirodhaṃ patto. Ucchinnoti ucchinnasantāno. Vinaṭṭhoti vināsaṃ patto.
『于论述中被灭』者，已达于灭也。『被截断』者，相续已断绝也。『被毁灭』者，已达于消亡也。
§45
45. Athassa bhagavā tathā avattabbataṃ dassento ‘‘atthaṅgatassā’’ti gāthamāha. Tattha atthaṅgatassāti anupādāparinibbutassa. Na pamāṇamatthīti rūpādipamāṇaṃ natthi. Yena naṃ vajjunti yena rāgādinā naṃ vadeyyuṃ. Sabbesu dhammesūti sabbesu khandhādidhammesu.
第45节。彼时世尊如是为说明，称『atthaṅgatassā』诗句。其义谓无著涅槃者。非谓有限量，如色等诸法般有限。以不能受染贪等烦恼所染故，不为之所转。不仅于一切诸法中，诸蕴及诸法皆尔。
Niddese adhivacanāni cāti sirivaḍḍhako dhanavaḍḍhakotiādayo hi vacanamattaṃyeva adhikāraṃ katvā pavattā adhivacanā nāma. Adhivacanānaṃ pathā adhivacanapathā nāma. ‘‘Abhisaṅkharontīti kho, bhikkhave, tasmā saṅkhārā’’ti (saṃ. ni. 3.79) evaṃ niddhāritvā sahetukaṃ katvā vuccamānā abhilāpā nirutti nāma. Niruttīnaṃ pathā niruttipathā nāma. ‘‘Takko vitakko saṅkappo’’ti (dha. sa. 7) evaṃ tena tena pakārena paññāpanato paññatti nāma. Paññattīnaṃ pathā paññattipathā (dha. sa. aṭṭha. 101-108) nāma. Sesaṃ sabbattha pākaṭameva.
所谓训示者、有名说、明确知悉等词，均属于释义范畴。训示者者，即命名词所指、增益意涵、利益加持等，仅凭语言表达任意加以主张称谓者，便是训示。训示的阅读称为训示读法。正如《增支部》第三卷七十九节中所言：“诸行因增生。”以此为根据，分析因缘缘起，称为称说，或名表达。表达的阅读即表达读法。譬如《法句经》中称：“思虑、思惟、意念”，各自以不同方式体现，即为表述，这是表述读法，如《法句经注》中第八十至一百零八节所述。上述皆为公认且普遍适用。
Evaṃ bhagavā idampi suttaṃ arahattanikūṭeneva desesi, desanāpariyosāne ca vuttasadisova dhammābhisamayo ahosīti.
世尊如此开示此经，正如阿拉汉颂所言，讲法未曾废止，教义无漏尽，是以称之为法之极致。
Saddhammappajjotikāya cūḷaniddesa-aṭṭhakathāya · 《正法明灯》小义释注释中，
Upasīvamāṇavasuttaniddesavaṇṇanā niṭṭhitā. · 伍波西瓦学童经义释之解释完毕。
7. Nandamāṇavasuttaniddesavaṇṇanā7. 难德学童经义释之解释
§46
46. Sattame nandasutte – paṭhamagāthāyattho – loke khattiyādayojanā ājīvakanigaṇṭhādike sandhāya ‘‘santi loke munayo’’ti vadanti. Tayidaṃ kathaṃsūti kiṃ nu kho te samāpattiñāṇādinā ñāṇena upapannattā ñāṇūpapannaṃ muni no vadanti, evaṃvidhaṃ nu vadanti, udāhu ve nānappakārakena lūkhajīvitasaṅkhātena jīvitenūpapannanti.
第四十六，则为南达经语，首句释义是：世间贵族诸阶层、商贾、尼葛陀派等众俱聚共说：“世间确有圣者存在。”这话如何说呢？基于证得成就智慧之人，谓之智慧者；非智慧之人岂能称其为圣？这种说法确有如此义：譬如说，有伪装粗俗生活的表现，以此为生活奉行者。
Niddese aṭṭhasamāpattiñāṇena vāti paṭhamajjhānādiaṭṭhasamāpattisampayuttañāṇena vā. Pañcābhiññāñāṇena vāti pubbenivāsādijānanañāṇena vā.
释义是：须知此处指八种证得智慧，包括第一禅及中禅等八禅的获得智慧，或五种神通之智慧，及对前世所有感受的觉知所成之智慧。
§47
47. Athassa bhagavā tadubhayampi paṭikkhipitvā muniṃ dassento ‘‘na diṭṭhiyā’’ti gāthamāha.
第四十七，世尊舍弃这两种说法，示现圣者之迹，以歌言：“非因见解所生。”
§48
48. Idāni ‘‘diṭṭhādīhi suddhī’’ti vadantānaṃ vāde kaṅkhāpahānatthaṃ ‘‘ye kecime’’ti pucchati. Tattha anekarūpenāti kotūhalamaṅgalādināpi. Tattha yatā carantāti tattha sakkāyadiṭṭhiyā guttā viharantā.
第四十八，现在解释“如眼等清净”论者中，疑惑之问曰：“若有此类者。”其中多种疑难对法悦所产生的苦与逆境，正是因为他们因执着于我见而生存守持。
§49
49. Athassa tathā suddhiabhāvaṃ dīpento bhagavā catutthaṃ gāthamāha.
49. 世尊因见清净消失，遂诵第四偈。
§50
50. Evaṃ ‘‘nātariṃsū’’ti sutvā idāni yo atari, taṃ sotukāmo ‘‘ye kecime’’ti pucchati. Athassa bhagavā oghatiṇṇamukhena jātijarātiṇṇe dassento chaṭṭhaṃ gāthamāha.
50. 由此，听闻“非至善”之语，现时若有人欲解其义，则问“何者为诸？”彼时世尊以已越洪流、已过生死者之面，现其境界，复诵第六偈。
§51
51. Tattha nivutāti ovuṭā pariyonaddhā. Ye sīdhāti ye su idha, ettha ca su-iti nipātamattaṃ. Taṇhaṃ pariññāyāti tīhi pariññāhi taṇhaṃ parijānitvā. Sesaṃ sabbattha pubbe vuttanayattā pākaṭameva.
51. 其中“nivutā”意指包含宣诵之意，“sīdhāti”意为灌溉，此处“su”乃仅为助词的简单结合。言“taṇhaṃ pariññāyāti”即以三种识知，彻知渴爱。以上内容皆先前已广泛宣说，大显明之。
§52
52. Evaṃ bhagavā arahattanikūṭeneva desanaṃ niṭṭhāpesi, desanāpariyosāne pana nando bhagavato bhāsitaṃ abhinandamāno etābhinandāmīti gāthamāha. Idhāpi ca pubbe vuttasadiso eva dhammābhisamayo ahosīti.
52. 如是，世尊以阿拉汉正教，圆满而终结教义。教诲末尾时，阿难欢喜归依，称此为“欢喜之教”，并言此乃先说法相同之法性成就。
Saddhammappajjotikāya cūḷaniddesa-aṭṭhakathāya · 《正法明灯》小义释注释中，
Nandamāṇavasuttaniddesavaṇṇanā niṭṭhitā. · 难德学童经义释之解释已毕。
8. Hemakamāṇavasuttaniddesavaṇṇanā八、黑玛咖学童经义释之解释
§53
53. Aṭṭhame hemakasutte – ye me pubbe viyākaṃsūti ye bāvariādayo pubbe mayhaṃ sakaṃ laddhiṃ viyākaṃsu. Huraṃ gotamasāsanāti gotamasāsanato pubbataraṃ. Sabbaṃ taṃ takkavaḍḍhananti sabbaṃ taṃ kāmavitakkādivaḍḍhanaṃ.
53. 在第八《金盒经》中，所谓“诸先前为我所解者”即指诸多婆罗门等先前曾对我说法，我以如法了解。称“呵噜默·果德玛之教”，谓果德玛之教更胜于先。此中所说正是增长智慧，相当于诸欲念的增长。
Ye caññe tassa ācariyāti ye ca aññe tassa bāvariyassa ācāre sikkhāpakā ācariyā. Te sakaṃ diṭṭhinti te ācariyā attano diṭṭhiṃ. Sakaṃ khantinti attano khamanaṃ. Sakaṃ rucinti attano rocanaṃ. Vitakkavaḍḍhananti kāmavitakkādivitakkānaṃ uppādanaṃ punappunaṃ pavattanaṃ. Saṅkappavaḍḍhananti kāmasaṅkappādīnaṃ vaḍḍhanaṃ. Imāni dve padāni sabbasaṅgāhikavasena vuttāni. Idāni kāmavitakkādike sarūpato dassetuṃ ‘‘kāmavitakkavaḍḍhana’’ntiādinā nayena navavitakke dassesi.
所谓“师者者”即指对彼等婆罗门为师之者，谓诸师长为导引者。彼师以自见立见解，以容忍增忍耐，以喜好增欢喜。所谓“思维增长”，即诸欲念等意念反复产生与转动。“思惟增长”即诸欲念意念等增长。此二词乃综合诸意念之综合说法。今以欲念等为引导，示新意念之出现。
§54
54.Taṇhānigghātananti taṇhāvināsanaṃ.
54.『渴爱熄灭』者，即渴爱的消灭。
§55-6
55-6. Athassa bhagavā taṃ dhammaṃ ācikkhanto ‘‘idhā’’ti gāthādvayamāha. Tattha etadaññāya ye satāti etaṃ nibbānaṃ padamaccutaṃ ‘‘sabbe saṅkhārā aniccā’’tiādinā (dha. pa. 277; theragā. 676; kathā. 753) nayena vipassantā anupubbena jānitvā ye kāyānupassanāsatiādīhi satā. Diṭṭhadhammābhinibbutāti viditadhammattā diṭṭhadhammā ca rāgādinibbānena ca abhinibbutā. Sesaṃ sabbattha pākaṭameva.
55-6. 如世尊宣说此法时，便诵双颂曰『在此』。因知此者，即诸圣者，借此契悟涅槃不变之境，任凭『诸有为法无常』等说（见《法集经》277、《长老颂》676、《解说》753）逐渐而入，通过身观念处等修习而成定。彼等现见法已得熄灭，因明达法，现见法亦被贪欲等熄灭。其余诸法遍皆明显被灭尽。
Evaṃ bhagavā idampi suttaṃ arahattanikūṭeneva desesi, desanāpariyosāne ca pubbasadiso eva dhammābhisamayo ahosīti.
由此，世尊仅于阿拉汉集内讲此法，即使在教法演说终结时，亦如先前般入法聚。
Saddhammappajjotikāya cūḷaniddesa-aṭṭhakathāya · 正法明灯小义释注疏中
Hemakamāṇavasuttaniddesavaṇṇanā niṭṭhitā. · 黑玛咖学童经义释之解释已毕。
9. Todeyyamāṇavasuttaniddesavaṇṇanā九、多迭亚学童经义释之解释
§57
57. Navame todeyyasutte – vimokkho tassa kīdisoti tassa kīdiso vimokkho icchitabboti pucchati.
57. 至于第九节《擎杖经》中，问到解脱为何种，此即询问‘何等为欲得之解脱’。
§58
58. Idānissa aññavimokkhābhāvaṃ dassento bhagavā dutiyaṃ gāthamāha. Tattha vimokkho tassa nāparoti tassa añño vimokkho natthi.
58. 今世尊显示无他解脱，为此发第二偈。此处说‘解脱非彼’，亦即未有他种解脱。
§59
59. Evaṃ ‘‘taṇhakkhayo eva vimokkho’’ti vuttepi tamatthaṃ asallakkhento ‘‘nirāsaso so uda āsasāno’’ti puna pucchati. Tattha uda paññakappīti udāhu samāpattiñāṇādinā ñāṇena taṇhākappaṃ vā diṭṭhikappaṃ vā kappayati.
59. 虽说『渴爱断尽即为解脱』，然未明其义，故复问曰‘无望者为何？’此乃问无贪无欲之义。此处‘无贪’乃指由正智慧、正见等所生清净定慧，既减少贪渴或见执。
§60
60. Athassa bhagavā taṃ ācikkhanto catutthaṃ gāthamāha. Tattha kāmabhaveti kāme ca bhave ca.
60. 世尊于是说出第四句偈颂。对此偈颂说：“于此乃谓有欲界与有色界。”
Rūpe nāsīsatīti catusamuṭṭhānike rūpārammaṇe chandarāgavasena na pattheti. Saddhādīsupi eseva nayo. Palibodhaṭṭhena rāgo eva kiñcanaṃ rāgakiñcanaṃ madanaṭṭhena vā. Dosakiñcanādīsupi eseva nayo. Sesaṃ sabbattha pākaṭameva.
因缘色法根本俱现的色境界，因爱欲之心、贪着不住；信等法亦如是。『Palibodha』指觉知，惟因贪欲心发作，因痴迷于爱欲而染。瞋恨等毒亦复如是。此种状态皆显于一切处。
Evaṃ bhagavā idampi suttaṃ arahattanikūṭeneva desesi, desanāpariyosāne ca pubbasadiso eva dhammābhisamayo ahosīti.
如是，世尊亦以此经如来阿拉汉众所说一类相似法，且于说法终结时亦有如前相似之法缘生。
Saddhammappajjotikāya cūḷaniddesa-aṭṭhakathāya · 正法明灯小义释注疏中
Todeyyamāṇavasuttaniddesavaṇṇanā niṭṭhitā. · 《度提耶学童经义释注释》已结束。
10. Kappamāṇavasuttaniddesavaṇṇanā十、《咖巴学童经义释注释》
§61
61. Dasame kappasuttaniddese – majjhe sarasminti purimapacchimakoṭipaññāṇābhāvato majjhabhūte saṃsāreti vuttaṃ hoti. Tiṭṭhatanti tiṭṭhamānānaṃ. Yathāyidaṃ nāparaṃ siyāti yathā idaṃ dukkhaṃ puna na bhaveyya.
61. 关于第十劫经文段说法：因前后方位智识缺失，陷中游轮回。所谓“立住”，即正欢喜存在。比如此法非彼法，诸苦不复生起。
Āgamananti pubbantato idhāgamanaṃ. Gamananti ito paralokagamanaṃ. Gamanāgamananti tadubhayavasena vuttaṃ. Kālanti maraṇakālaṃ. Gatīti nibbatti. Bhavābhavoti bhavato bhavo. Cuti cāti bhavato cavanañca. Upapatti cāti cutassa upapatti ca. Nibbatti cāti pātubhāvo ca. Bhedo cāti khandhabhedo ca. Jāti cāti jananañca. Jarā cāti hāni ca. Maraṇañcāti jīvitindriyassa cāgo ca. Purimāpi koṭi na paññāyatīti pubbāpi koṭi natthi na saṃvijjati. Tathā pacchimāpi koṭi.
『来』者，自先前而今此处之到来；『去』者，此处而往他方世界；『来去』两者共说。『时』者，死时也。『去』即名为起。『生灭』乃存在生灭。『灭尽』谓断灭。『生起』谓再生。『生灭』谓蕴法分解。『生』为出生之意。『老』谓损坏。『死』指生命根断舍。古来前后方位不称智慧，亦不真实存在；后方亦然。
Ettakā jātiyoti etaparamā jātiyo. Vaṭṭaṃ vattīti saṃsārapavatti. Tato paraṃ na vattatīti tato uddhaṃ nappavattati. Hevaṃ natthīti evaṃ natthi na saṃvijjati. Hi-iti nipāto. Anamataggoyanti ayaṃ saṃsāro aviditaggo.
此谓诸生故名为“生”；转转循环谓之轮回流转。所谓彼已不转，则高处不复流转。即无此生与转，故谓“无有”无常实存。『Hi』为断句终结词。此轮回因无明称为“无始”，即无明生死之流。
Avijjānīvaraṇānanti avijjāya āvaritānaṃ. Taṇhāsaṃyojanānanti kāmarāgasaṅkhātataṇhābandhanabaddhānaṃ. Sandhāvatanti kāmadhātuyā punappunaṃ dhāvantānaṃ. Saṃsaratanti rūpārūpadhātuyā saṃsarantānaṃ. Dukkhaṃ paccanubhūtanti kāyikacetasikadukkhaṃ anubhūtaṃ vinditaṃ. Tibbanti bahalaṃ. Byasananti avaḍḍhi vināso. Kaṭasī vaḍḍhitāti susānavaḍḍhitaṃ. Alamevāti yuttameva . Sabbasaṅkhāresūti tebhūmakasaṅkhāresu. Nibbinditunti ukkaṇṭhituṃ. Virajjitunti virāgaṃ uppādetuṃ. Vimuccitunti mocetuṃ. Vaṭṭaṃ vattissatīti saṃsārapavattaṃ tebhūmakavaṭṭaṃ anāgate pavattissati. Tato paraṃ na vattissatīti tato uddhaṃ anāgate saṃsārapavattaṃ nappavattissati. Jātibhayeti jātiṃ paṭicca uppajjanakabhaye. Jarābhayādīsupi eseva nayo.
无明是遮蔽无明的盖障。贪欲结缚则是由欲爱所构成的渴爱纽带连接所束缚。比喻为奔跑者，意指不断追逐欲界之境。轮回者则是依色非色界而轮转不息的众生。苦者是身心感受的苦楚，经过亲身体会而得知。苦证多而强烈。劫数的增长和消亡被称为衰败与灭尽。坚固则代表坚韧有力增长。适中者谓适当而正合。世间一切法，尤其是三界诸法根本的有为法，令众生厌弃、厌烦。发起离欲（离欲是指欲乐的对治心）及断除欲念。解脱即是摆脱此流转轮回。在未来尚未降临之际，轮回之流转仍将持续。然后以后则不再流转，即未来世轮回不复出现。生死恐惧即是对生之生起与必然生起的恐惧。同理对老死、苦等亦是如此的相续理念。
§62-3
62-3. Athassa bhagavā tamatthaṃ byākaronto uparūparigāthāyo abhāsi. Dutiyagāthā vuttatthāyeva. Tatiyagāthāya akiñcananti kiñcanapaṭipakkhaṃ. Anādānanti ādānapaṭipakkhaṃ, kiñcanādānavūpasamanti vuttaṃ hoti. Anāparanti aparapaṭibhāgadīpavirahitaṃ, seṭṭhanti vuttaṃ hoti.
世尊随即对此意加以详述，并说上句即前文涵义。第三句中“akiñcana”解释为没有取相反面意。无取是所对立的取，无取即熄灭取者，世尊此处所说与说过之意相应。第四句“anāpara”解释为不属于后继片段，独立的圆满大义。上等、最佳之意亦由此得出。
§64
64. Catutthagāthāya na te mārassa paddhagūti te mārassa paddhacarā paricārikā sissā na honti.
第四句中指出，这些非魔王的头目，乃是魔的随从和奴仆，弟子们却不是。
Mahājanaṃ pāse niyojetvā māretīti māro. Akusalakamme niyuttattā kaṇho. Chasu devalokesu adhipatittā adhipati. Akusalānaṃ dhammānaṃ antaṃ gatattā antagū. Pāpajanaṃ na muñcatīti namuci. Sativippavāsappamattapuggalānaṃ ñātakoti pamattabandhu. Sesaṃ sabbattha pākaṭameva.
魔乃以诱惑人民陷入陷阱，故名为魔。因执著于不善业故称为黑暗。魔主宰六欲天中诸天。因为不善法皆归于终结，故名终结者。恶道之人魔不放过，故曰不放。粗心懈怠者家族视为愚友而同样堕落。诸种魔境处处明显彰显。
Evaṃ bhagavā idampi suttaṃ arahattanikūṭeneva desesi, desanāpariyosāne ca pubbasadisova dhammābhisamayo ahosīti.
世尊如是说，此经亦如诸阿拉汉之集一般宣说，且在说法结束前与前方诸经相叠加，形成法的汇总。
Saddhammappajjotikāya cūḷaniddesa-aṭṭhakathāya · 《正法明灯·小义释注疏》中
Kappamāṇavasuttaniddesavaṇṇanā niṭṭhitā. · 《咖巴学童经义释注释》已结束。
11. Jatukaṇṇimāṇavasuttaniddesavaṇṇanā十一、《加都甘尼学童经义释注释》
§65
65. Ekādasame jatukaṇṇisutte – sutvānahaṃ vīra akāmakāminti ahaṃ ‘‘itipi so bhagavā’’tiādinā (pārā. 1; dī. ni. 1.157, 255, 301; a. ni. 6.10; saṃ. ni. 5.997) nayena vīra kāmānaṃ akāmanato akāmakāmiṃ buddhaṃ sutvā. Akāmamāgamanti nikkāmaṃ bhagavantaṃ pucchituṃ āgatomhi. Sahajanettāti sahajātasabbaññutaññāṇacakkhu . Yathātacchanti yathātathaṃ. Brūhi meti puna yācanto bhaṇati. Yācanto hi sahassakkhattumpi bhaṇeyya, ko pana vādo dvikkhattuṃ.
在第十一夜兔耳经中，听闻“英雄不从欲望而来”，所以说“我正如世尊那样”。诸论中多有此例（诸经梁中引文见巴利注疏）。“英雄”指离欲者，听闻之人因此无欲而不恋。为询问无欲世尊，亲自前来。所谓“天生即具”，意味着生来就具有智慧和通达真理的眼根。言“实如所言，如实如法”。请求说法时说“请讲”，并发出请求。即使有千百次请求，也要说法；何况二次请求，亦应如此。
Itipi so bhagavā arahaṃ sammāsambuddhoti imesaṃ padānaṃ attho heṭṭhā vuttova. Vijjāhi pana caraṇena ca sampannattā vijjācaraṇasampanno. Tattha vijjāti tissopi vijjā aṭṭhapi vijjā. Tisso vijjā bhayabheravasutte (ma. ni. 1.34 ādayo) vuttanayena veditabbā, aṭṭha ambaṭṭhasutte (dī. ni. 1.254 ādayo). Tattha hi vipassanāñāṇena manomayiddhiyā ca saha cha abhiññā pariggahetvā aṭṭha vijjā vuttā. Caraṇanti sīlasaṃvaro indriyesu guttadvāratā bhojane mattaññutā jāgariyānuyogo satta saddhammā cattāri rūpāvacarajjhānānīti ime pannarasa dhammā veditabbā. Imeyeva hi pannarasa dhammā yasmā etehi carati ariyasāvako gacchati amataṃ disaṃ, tasmā ‘‘caraṇa’’nti vuttā. Yathāha – ‘‘idha, mahānāma, ariyasāvako sīlavā hotī’’ti (ma. ni. 2.24) sabbaṃ majjhimapaṇṇāsake vuttanayena veditabbaṃ. Bhagavā imāhi vijjāhi iminā ca caraṇena samannāgato, tena vuccati vijjācaraṇasampannoti. Tattha vijjāsampadā bhagavato sabbaññutaṃ pūretvā ṭhitā, caraṇasampadā mahākāruṇikataṃ. So sabbaññutāya sabbasattānaṃ atthānatthaṃ ñatvā mahākāruṇikatāya anatthaṃ parivajjetvā atthe niyojeti, yathā taṃ vijjācaraṇasampanno. Tenassa sāvakā suppaṭipannā honti, no duppaṭipannā, vijjācaraṇavipannānañhi sāvakā attantapādayo viya (pārā. aṭṭha. 1.1).
由此，谓世尊者，阿拉汉者，正自觉者者，此三辞之义如前所述。于此，所谓“智慧与行为俱足者”，指具足智慧与行为者。其中智慧是三种智慧和八种智慧。三种智慧者，亦可由经文《大般泥洹经》第一卷第三十四节所说“畏怖三智慧”知之；八种智慧者，类似经文《大般泥洹经》第一卷二百五十四节“八识智慧”中所言。其所谓八智慧，乃由观智与心识神通等六种神通共成，称为八智慧。行为者者，即持戒、护根、守口、饮食节制、勤精进、信心清净及四念处正修行等十五种法门皆当知。正因依止此十五法，圣弟子得行于其中，朝向无死涅槃之境，故名“行为”。譬如《大般泥洹经》中云：“此处，长老阿难，圣弟子守持戒行”。此皆中部五十经明确所宣知。世尊具足诸智慧及行为，是为智慧与行为俱足。智慧成就，乃世尊具足至智；行为成就，乃大悲为怀。彼以至智，为一切众生利益引导，弃除无益，护持利益，称为智慧行为俱足者。于是诸弟子得正行，非恶行，谓智慧行为失误者犹如倾倒之人（《破外道论》一章第一节）。
Sobhanagamanattā sundaraṃ ṭhānaṃ gatattā sammā gatattā sammā ca gadattā sugato. Gamanampi hi gatanti vuccati. Tañca bhagavato sobhanaṃ parisuddhamanavajjaṃ. Kiṃ pana tanti? Ariyamaggo. Tena hesa gamanena khemaṃ disaṃ asajjamāno gatoti sobhanagamanattā sugato. Sundarañcesa ṭhānaṃ gato amataṃ nibbānanti sundaraṃ ṭhānaṃ gatattāpi sugato. Sammā ca gato tena tena maggena pahīne kilese puna apaccāgacchanto. Vuttañhetaṃ –
所谓“优美行为”，谓善往殊胜之处，得正行之行，称为优美。往还皆谓为行。彼世尊之行，庄严纯净无垢垢者，正是圣道之行。何以故？此圣道之行，乃圣者之道。由此行，护持险难之境不动摇，称“优美行为”，谓往胜妙之处至永无死涅槃。圣者由此正行已，已断烦恼复又不退转，言犹如所说：
‘‘Sotāpattimaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchatīti sugato…pe… arahattamaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchatīti sugato’’ti (mahāni. 38; cūḷani. mettagūmāṇavapucchāniddesa 27).
“由入流圣道已断者，其烦恼不再生、不复起、不更生”，世尊所说…乃至“由阿拉汉圣道已断者，其烦恼不再生、不复起、不更生”，亦是如是所说（注：《大般泥洹经》第38节、《小部尼柯耶·冥想长者问答》第27节所载）
Sammā vā gato dīpaṅkarapādamūlato pabhuti yāva bodhimaṇḍā tāva samatiṃsapāramīpūrikāya sammā paṭipattiyā sabbalokassa hitasukhameva karonto sassataṃ ucchedaṃ kāmasukhaṃ attakilamathanti ime ca ante anupagacchanto gatoti sammā gatattāpi sugato. Sammā cesa gadati yuttaṭṭhānesu yuttameva vācaṃ bhāsatīti sammā gadattāpi sugato.
正行之道，自灯足如来起至觉地，止息烦恼累积，具足十度德行，由正行乃行于善处利乐，断尽欲乐，止恶向善，称为正行。由正行，亦善言于合适之地，谓正语，是为正言。
Tatridaṃ sādhakasuttaṃ –
于此说有修行经文曰——
‘‘Yaṃ tathāgato vācaṃ jānāti abhūtaṃ atacchaṃ anatthasaṃhitaṃ, sā ca paresaṃ appiyā amanāpā, na taṃ tathāgato vācaṃ bhāsati. Yampi tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ anatthasaṃhitaṃ, sā ca paresaṃ appiyā amanāpā, tampi tathāgato vācaṃ na bhāsati. Yañca kho tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ atthasaṃhitaṃ, sā ca paresaṃ appiyā amanāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāya. Yaṃ tathāgato vācaṃ jānāti abhūtaṃ atacchaṃ anatthasaṃhitaṃ. Sā ca paresaṃ piyā manāpā, na taṃ tathāgato vācaṃ bhāsati. Yampi tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ anatthasaṃhitaṃ, sā ca paresaṃ piyā manāpā, tampi tathāgato vācaṃ na bhāsati. Yañca kho tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ atthasaṃhitaṃ, sā ca paresaṃ piyā manāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāyā’’ti (ma. ni. 2.86).
“如来若已知语，为不真、不实、无益之语，且使他人不悦、受惱，彼如来不说此语。若已知语，为真实、实义而有益，然使他人不悦受惱，彼亦不说。唯知语为真实、实义、有益，且使他人欢喜、悦纳，彼语乃时至如来所说，成为其教义之宣说。若已知语为不真、不实、无益，且使他人欢喜悦纳，彼如来不言。若已知语为真实、实义无益，且使他人欢喜悦纳，亦不言。唯知语为真实、实义且有益，且使他人欢喜悦纳，则如来为时机智者，为其语义解释说明。”（见《大般泥洹经》第二卷八十六节）
Evaṃ sammā gadattāpi sugatoti veditabbo.
虽然称之为正觉者，应当如此领悟“善逝”之名。
Sabbathā viditalokattā pana lokavidū. So hi bhagavā sabhāvato samudayato nirodhato nirodhūpāyatoti sabbathā lokaṃ avedi aññāsi paṭivijjhi. Yathāha –
但诸处于各处通达世间者乃世间智者。实则世尊清楚万法之本性、生起、灭尽及灭尽之因，常悉知世间诸法，洞彻不迷惑。正如所说：
‘‘Yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmi. Na cāhaṃ, āvuso, appatvāva lokassa antaṃ dukkhassa antakiriyaṃ vadāmi. Api cāhaṃ, āvuso, imasmiṃyeva byāmamatte kaḷevare sasaññimhi samanake lokañca paññapemi lokasamudayañca lokanirodhañca lokanirodhagāminiñca paṭipadaṃ (saṃ. ni. 1.107; a. ni. 4.45).
「比库！于彼处，不生、不存、不灭、不坏、不再生，我不以此行知晓世间终尽，看见、理解、了达也。比库！我也不因不到世间终尽而言苦终止。反之，我于此现存之身，与业结合的存在状态，乃见世间及世间生起、灭除及通向灭除之道。」（相应1.107；增支4.45）
‘‘Gamanena na pattabbo, lokassanto kudācanaṃ;
「终尽不可通过境界而得，世间无寂止之所；
Na ca appatvā lokantaṃ, dukkhā atthi pamocanaṃ.
亦非不到世间终点，苦难尚存在解脱方。
‘‘Tasmā have lokavidū sumedho, lokantagū vusitabrahmacariyo;
因此，世间智者具大智慧，世间之行者应成就清净梵行；
Lokassa antaṃ samitāvi ñatvā, nāsīsatī lokamimaṃ parañcā’’ti. (saṃ. ni. 1.107; a. ni. 4.45);
了解世界的终结之后，心已安定，不再执著于此间世间，超越于彼彼岸。
Api ca – tayo lokā saṅkhāraloko sattaloko okāsalokoti. Tattha ‘‘eko loko sabbe sattā āhāraṭṭhitikā’’ti (paṭi. ma. 1.112) āgataṭṭhāne saṅkhāraloko veditabbo. ‘‘Sassato lokoti vā asassato lokoti vā’’ti (dī. ni. 1.421; ma. ni. 1.269; saṃ. ni. 4.416; vibha. 937) āgataṭṭhāne sattaloko.
且又说——三者世界有行世界、众生世界、虚空世界。其中“唯一世界，众生皆依食存活”这一说（《巴提尼毗摩经》1.112）中所说，到来的时世应观为行世界。“有永久世界或无常世界”这一说（如《长部注释》1.421、《中部注释》1.269、《相应部注》4.416、《毗婆舍那》937）中所说，到来的时世即为众生世界。
‘‘Yāvatā candimasūriyā pariharanti, disā bhanti virocamānā;
「只要日月星辰环绕守护，诸方光明照耀而明亮；
Tāva sahassadhā loko, ettha te vattatī vaso’’ti. (ma. ni. 1.503) –
到那时，世界将有千种存在，众生在其中生存流转。」（《中部注释》1.503）——
Āgataṭṭhāne okāsaloko. Tampi bhagavā sabbathā avedi. Tathā hissa ‘‘eko loko sabbe sattā āhāraṭṭhitikā. Dve lokā nāmañca rūpañca. Tayo lokā tisso vedanā. Cattāro lokā cattāro āhārā. Pañca lokā pañcupādānakkhandhā. Cha lokā cha ajjhattikāni āyatanāni. Satta lokā satta viññāṇaṭṭhitiyo. Aṭṭha lokā aṭṭha lokadhammā. Nava lokā nava sattāvāsā. Dasa lokā dasāyatanāni. Dvādasa lokā dvādasāyatanāni. Aṭṭhārasalokā aṭṭhārasa dhātuyo’’ti (paṭi. ma. 1.112) ayaṃ saṅkhāralokopi sabbathā vidito.
到来的时世即为空间界。对此世，世尊时时洞察了知。又如世尊所说：「唯一世界，众生皆依食存活。二界有形与名。三界有三受。四界有四食。五界有五取蕴。六界有六内处。七界有七识处。八界有八界法。九界有九种众生所居。十界有十识处。十二界有十二识处。十八界有十八界元素。」（《巴提尼毗摩经》1.112）这就是行世界也常被通晓。
Yasmā panesa sabbesampi sattānaṃ āsayaṃ jānāti, anusayaṃ jānāti, caritaṃ jānāti, adhimuttiṃ jānāti, apparajakkhe mahārajakkhe tikkhindriye mudindriye, svākāre dvākāre, suviññāpaye duviññāpaye, bhabbe abhabbe satte jānāti. Tasmāssa sattalokopi sabbathā vidito. Yathā ca sattaloko, evaṃ okāsalokopi. Tathā hesa ekaṃ cakkavāḷaṃ āyāmato ca vitthārato ca yojanānaṃ dvādasa satasahassāni catutiṃsa satāni ca paññāsañca yojanāni. Parikkhepato –
因某些众生皆能知所住心根（即宿习）、潜藏、行为、断除，知与非知，知十种境界及三种大根、三种愚根，知自性、他性、善明、恶明，知有与无，故此众生世界亦常被通晓。就如众生世界一样，空间世界亦如是。又据说其一转轮界扩展广大，长广均为十二万三千三百五十由旬。综言之——
Sabbaṃ satasahassāni, chattiṃsa parimaṇḍalaṃ;
总计有七万三千三百三十五，三十三环形区；
Dasa ceva sahassāni, aḍḍhuḍḍhāni satāni ca.
其中有一万十个，是由一百个小区域组成。
Tattha –
此处说——
Duve satasahassāni, cattāri nahutāni ca;
两个七万，四个大小国；
Ettakaṃ bahalattena, saṅkhātāyaṃ vasundharā.
以此广大量数，称呼此地为大地。
Tassāyeva sandhārakaṃ –
正因为此而称为其凝聚处——
Cattāri satasahassāni, aṭṭheva nahutāni ca;
四十万八千余众，乃非贪足之数；
Ettakaṃ bahalattena, jalaṃ vāte patiṭṭhitaṃ.
如是多众当中，或分布于水和空气中。
Tassāpi sandhārako –
其中有界分者——
Nava satasahassāni, māluto nabhamuggato;
九十万众，满布于天空之中；
Saṭṭhi ceva sahassāni, esā lokassa saṇṭhiti.
六十万众，即此世间之存在。
Evaṃ saṇṭhite cettha yojanānaṃ –
由此维持，如此安立，使用的里耶迦数量——
Caturāsīti sahassāni, ajjhogāḷho mahaṇṇave;
八万四千，至高、伟大壮丽；
Accuggato tāvadeva, sineru pabbatuttamo.
如此崇高，正如最上之山峰。
Tato upaḍḍhupaḍḍhena, pamāṇena yathākkamaṃ;
然后以逐渐方式，按照适度的大小；
Ajjhogāḷhuggatā dibbā, nānāratanacittitā.
升至高峰，庄严由种种宝饰所装点。
Yugandharo īsadharo, karavīko sudassano;
有风神、鹰神、智者、明净神；
Nemindharo vinatako, assakaṇṇo giri brahā.
有鼻神、谦逊者、长耳大神灵。
Ete satta mahāselā, sinerussa samantato;
此处有七座大山峰，四周环绕着浓密的森林；
Mahārājānamāvāsā, devayakkhanisevitā.
诸山峰如同大王的宫殿，受到天人与亚卡的守护和事奉。
Yojanānaṃ satānucco, himavā pañca pabbato;
这些山峰长度各有百余由旬，其中五座是雪山；
Yojanānaṃ sahassāni, tīṇi āyatavitthato.
宽度达千由旬，三个方向延展广大。
Caturāsītisahassehi, kūṭehi paṭimaṇḍito;
被四十八千座峰顶环绕，形如宝塔，四面环绕；
Tipañcayojanakkhandha-parikkhepā nagavhayā.
其间起伏的山脉如同五由旬宽的群山横贯而过。
Paññāsayojanakkhandha-sākhāyāmā samantato;
在五十由旬蕴枝上，遍布各处；
Satayojanavitthiṇṇā, tāvadeva ca uggatā;
超过一百由旬的宽广，正是在此达到极高之处；
Jambū yassānubhāvena, jambudīpo pakāsito. (visuddhi. 1.137; dha. sa. aṭṭha. 584);
因其与坚实的红土相应，故名为红土之岛，即红土洲。
Yañcetaṃ jambuyā pamāṇaṃ, etadeva asurānaṃ cittapāṭaliyā, garuḷānaṃ simbalirukkhassa, aparagoyāne kadambassa, uttarakurūsu kapparukkhassa, pubbavidehe sirīsassa, tāvatiṃsesu pāricchattakassāti. Tenāhu porāṇā –
所谓这红土洲之广度，即为阿修罗族所居之甘蔗林、象耳树、高山酸枣树、北境草原上之柯树、古印度之矮树及婆罗多诸岛所覆盖之境。前人言曰——
‘‘Pāṭalī simbalī jambū, devānaṃ pāricchattako;
甘蔗、象耳与红土洲乃诸天所辖覆盖；
Kadambo kapparukkho ca, sirīsena bhavati sattamaṃ.
柯树和高山酸枣树与矮树，则被称为第七洲。
‘‘Dve asīti sahassāni, ajjhogāḷho mahaṇṇave;
‘二十八千，全部覆盖在巨洪流中；
Accuggato tāvadeva, cakkavāḷasiluccayo;
如此高大，正如光辉璀璨的轮子；
Parikkhipitvā taṃ sabbaṃ, lokadhātumayaṃ ṭhito’’ti. (visuddhi. 1.137; dha. sa. aṭṭha. 584);
『围绕彼一切，住于世界界所成』（《清净道论》1.137；《法集论注》584）
Tattha candamaṇḍalaṃ ekūnapaññāsayojanaṃ, sūriyamaṇḍalaṃ paññāsayojanaṃ, tāvatiṃsabhavanaṃ dasasahassayojanaṃ, tathā asurabhavanaṃ avīcimahānirayo jambudīpo ca. Aparagoyānaṃ sattasahassayojanaṃ. Tathā pubbavideho. Uttarakuru aṭṭhasahassayojano. Ekameko cettha mahādīpo pañcasatapañcasataparittadīpaparivāro. Taṃ sabbampi ekaṃ cakkavāḷaṃ ekā lokadhātu. Tadantaresu lokantarikanirayā . Evaṃ anantāni cakkavāḷāni anantā lokadhātuyo bhagavā anantena buddhañāṇena avedi aññāsi paṭivijjhi. Evamassa okāsalokopi sabbathā vidito. Evampi sabbathā viditalokattā lokavidū.
在此，月轮为三十五由诃，日轮为五十由诃，天人的住处为十千由诃，亦如阿修罗的住处，无间大地与像兰毗尼的金色地区。又，阿帕拉果悦居七千由诃。如此，东边的维德哈。北方的库鲁为八千由诃。这里的单一伟大的大陆，被五百个小岛环绕。所有这些都是一个轮子，一个法界。轮子之间则是另有法界。如此，世尊以无穷无尽的佛知觉清晰认知了无量轮子与无量法界。世尊的所作所为，亦让人完全知晓。正因如此，世尊被称为了知一切法界之人。
Attano pana guṇehi visiṭṭhatarassa kassaci abhāvato natthi etassa uttaroti anuttaro. Tathā hesa sīlaguṇenapi sabbaṃ lokaṃ abhibhavati samādhi…pe… paññā… vimutti… vimuttiñāṇadassanaguṇenapi. Sīlaguṇenapi asamo asamasamo appaṭimo appaṭibhāgo appaṭipuggalo…pe… vimuttiñāṇadassanaguṇenapi. Yathāha – ‘‘na kho panāhaṃ passāmi sadevake loke…pe… sadevamanussāya attanā sīlasampannatara’’nti (saṃ. ni. 1.173; a. ni. 4.21) vitthāro.
他因自身的优越于任何人而无所谓，此乃无上的。而他就以慈悲与伦理道德征服整个世界，这就是他的定力…等等…智慧…解脱…以及解脱的洞察与智慧。正是以伦理道德，他显得无比不凡，超越无量无边…等等…解脱的洞察与智慧。正如所言：‘我未曾见到在有天的世间…等等…与世间人相比，我自以为更具伦理’（《相应部·内编》1.173；《阿毗尼卡》4.21）这当说明详细。
Evaṃ aggapasādasuttādīni (a. ni. 4.34; itivu. 90) ‘‘na me ācariyo atthī’’tiādikā (ma. ni. 1.285; mahāva. 11; kathā. 405; mi. pa. 4.5.11) gāthāyo ca vitthāretabbā.
如此，『殊胜净信经』等（《增支部》4.34；《如是语》90）以及『我无老师』等（《中部》1.285；《大品》11；《论事》405；《弥兰陀问经》4.5.11）诸偈颂，应当详加阐释。
Purisadamme sāretīti purisadammasārathi, dameti vinetīti vuttaṃ hoti. Tattha purisadammāti adantā dametuṃ yuttā tiracchānapurisāpi manussapurisāpi amanussapurisāpi . Tathā hi bhagavatā tiracchānapurisāpi apalālo nāgarājā cūḷodaro mahodaro aggisikho dhūmasikho aravāḷo nāgarājā dhanapālako hatthīti evamādayo damitā nibbisā katā, saraṇesu ca sīlesu ca patiṭṭhāpitā. Manussapurisāpi saccakanigaṇṭhaputtaambaṭṭhamāṇavapokkharasātisoṇadantakūṭadantādayo. Amanussapurisāpi āḷavakasūcilomakharalomayakkhasakkadevarājādayo damitā vinītā vicitrehi vinayanūpāyehi. ‘‘Ahaṃ kho kesi purisadamme saṇhenapi vinemi, pharusenapi vinemi, saṇhapharusenapi vinemī’’ti (a. ni. 4.111) idañcettha suttaṃ vitthāretabbaṃ. Api ca bhagavā visuddhasīlādīnaṃ paṭhamajjhānādīni sotāpannādīnañca uttarimaggapaṭipadaṃ ācikkhanto dantepi dametiyeva.
“驯众生”者，即为驯服众生之导引者；“驯”者，是调伏之意，此谓说法由来。在此所说“驯众生”者，是指能以威严制伏的，猎取驯服的，包括奇异鬼怪、非人类和人类。果尊如来证实，即便是奇异鬼怪，如龙王、小腹龙王、大腹龙王、火头龙王、烟头龙王、峭壁龙王、财富护持者、大象等，皆被调伏降服，已脱离拘束，安立于皈依与戒律中。人类中，则有真诚善良、修学如聋子子弟、安顿于池边、牙齿如象牙般洁白者等。非人类中如夜叉、皮刺怪、猛兽、魔鬼、天帝等，亦被驯服调伏，借多样化的调伏手段加以教化。世尊曰：‘我能以驯服如毛发般众多之众生，令其调伏，无论粗恶言语，皆为之驯服。’（阿含·尼柯耶 4.111）此段经文理应详细解说。且世尊宣说清净戒律等为第一禅、初禅等，乃至初果声闻之上行道，亦属调伏之行。
Atha vā anuttaro purisadammasārathīti ekamevidaṃ atthapadaṃ. Bhagavā hi tathā purisadamme sāreti, yathā ekapallaṅkeneva nisinnā aṭṭha disā asajjamānā dhāvanti. Tasmā ‘‘anuttaro purisadammasārathī’’ti vuccati. ‘‘Hatthidamakena, bhikkhave, hatthi dammo sārito ekaṃyeva disaṃ dhāvatī’’ti idañcettha suttaṃ (ma. ni. 3.312) vitthāretabbaṃ.
或者称为“无上驯众生导引者”，意指具足无比殊胜功德之导人者。世尊正如伟大猛犬一旦坐下，就能以惊人的速度奔向四方，驱散八方恶势力。因此称之为“无上驯众生导引者”。又有经文说：‘比库们，象驯服象群，能奔向某一方位——此段经典（中部·尼柯耶 3.312）应当详细解释。’
Vīriyavāti ariyamaggena sabbapāpakehi virato. Pahūti pabhū. Visavīti parasantāne vīriyuppādako. Alamattoti samatthacitto.
“奋发”者，是指沿圣道而行，摒弃一切恶行。顺从正道，具有宏大精神。“清净”者，意指从亲近的根源产生勤奋，即心志平和专注。
Viratoti ariyamaggena viratattā āyatiṃ appaṭisandhiko. Sabbapāpakehi nirayadukkhaṃ aticcāti āyatiṃ appaṭisandhitāya nirayadukkhaṃ aticca ṭhito. Vīriyavāsoti vīriyaniketo. So vīriyavāti so khīṇāsavo ‘‘vīriyavā’’ti vattabbataṃ arahati. Padhānavā vīro tādīti imāni panassa thutivacanāni. So hi padhānavā maggajjhānapadhānena, vīro kilesārividdhaṃsanasamatthatāya, tādi nibbikāratāya pavuccate tathattāti tathārūpo ‘‘vīriyavā’’ti pavuccati.
“离欲”是指出于圣道，远离恶行而生无尽久远之间歇。比库远离一切恶行，如超越地狱之苦，安住于身心清净智慧中，故称“离欲”。“奋发行者”即勤于精进，奋发向善。此处“奋发”为剥除染污而成熟等喻语，谓由正道禅定与智慧所成就，是贤者称赞的勇者者。此勇者非凡人勇士，乃能以精进勤奋坚持正觉之胜义勇者。
Te kāmakāminoti ete rūpādivatthukāme icchantā. Rāgarāginoti rāgena rañjitā. Saññāsaññinoti rāgasaññāya saññino. Nakāme kāmetīti rūpādivatthukāme na pattheti. Akāmoti kāmehi virahito. Nikkāmoti nikkantakāmo.
“彼等欲行”者，指渴望诸欲形色诸对象之人。“染欲者”者，因贪欲而被此染污所染着。“染思者”者，指由渴欲所染的心念执著者。“不欲者”者，谓不落诸形色诸欲对象中者。“断欲者”者，谓已断绝诸欲之人。
Sabbaññutaññāṇanti tiyaddhagataṃ sabbaneyyapathaṃ jānātīti sabbaññū, tassa bhāvo sabbaññutā, sabbaññutā eva ñāṇaṃ sabbaññutaññāṇaṃ, sabbaññutaññāṇasaṅkhātaṃ nettañca vāsanāya saha kilese parājetvā jitattā jinabhāvo ca apubbaṃ acarimaṃ apure apacchā ekasmiṃ khaṇe ekasmiṃ kāle uppanno pubbantato uddhaṃ pannoti uppanno.
“无所不知”是指通晓一切，知晓一切应修路径，故称全知者。其身具足全知，则称为全知者。全知者具有“无所不知”的智慧。此智慧除去执着之习气及烦恼，能胜一切障碍；为胜者，非前世后世，非此人彼人，乃于片刻间及时现起，超越时空提升而起。
§66
66.Tejī tejasāti tejena samannāgato tejasā abhibhuyya. Yamahaṃ vijaññaṃ jātijarāya idha vippahānanti yaṃ ahaṃ jātijarāya pahānabhūtaṃ dhammaṃ idheva jāneyyaṃ.
66. 具足光明者即以光明庄严，并且以光明统摄一切。所谓我在此了解能离出生与老死的智慧，亦知此法正是令我断除出生与老死之要义。
Jagatīti pathavī. Sabbaṃ ākāsagatanti sakalaṃ ākāse pavattaṃ patthaṭaṃ. Tamagatanti tamameva tamagataṃ andhakāraṃ yathā gūthagataṃ muttagatanti. Abhivihaccāti nāsetvā. Andhakāraṃ vidhamitvāti cakkhuviññāṇuppattinivārakaṃ andhakāraṃ palāpetvā. Ālokaṃ dassayitvāti sūriyālokaṃ dassayitvā. Ākāseti ajaṭākāse. Antalikkheti antaradhātusamatthatucchokāse. Gaganapatheti devatānaṃ gamanamagge gacchati. Sabbaṃ abhisaṅkhārasamudayanti sakalaṃ kammaṃ samudayaṃ uppādaṃ, taṇhanti attho. Kilesatamaṃ avijjandhakāraṃ vidhamitvāti kilesatamasaṅkhātaṃ aññāṇaṃ avijjandhakāraṃ nīharitvā nāsetvā. Ñāṇālokaṃ paññālokaṃ dassayitvā. Vatthukāme parijānitvāti rūpādivatthukāme ñātatīraṇapariññāya jānitvā. Kilesakāme pahāyāti upatāpanasaṅkhāte kilesakāme pahānapariññāya pajahitvā.
『界』者，指大地。『一切空中』者，即遍满所有空间的法。『暗处』者，即完全黑暗，如密布的暗区。『灭除』者，摧毁遮蔽之暗。所谓除灭黑暗，即除去阻碍眼识生起的黑暗，扬显光明，显现日光。『空』者，即无边的虚空。『空气中间』者，即诸界之间相互分隔之空隙。『天空』者，天众行走之所在。『一切』者，万法皆由造作生起，此即业之生起，渴爱是其义。『烦恼重重黑暗之灭除』，指除灭以无明为本的蒙昧之暗。智慧之光、般若之光得以显现。『知欲分别』者，谓对色等所执著欲求，已由彻底了知超越而知晓。『烦恼欲求』者，指由激嗔等烦恼促发欲念，已通过断除烦恼欲求而抛弃。
§67
67. Athassa bhagavā taṃ dhammaṃ ācikkhanto uparūparigāthāyo abhāsi. Tattha nekkhammaṃ daṭṭhu khematoti nibbānañca nibbānagāminiñca paṭipadaṃ ‘‘khema’’nti disvā. Uggahitanti taṇhāvasena diṭṭhivasena gahitaṃ. Nirattaṃ vāti nirassitabbaṃ vā, muñcitabbanti vuttaṃ hoti. Mā te vijjitthāti mā te ahosi. Kiñcananti rāgādikiñcanaṃ, tampi te mā vijjittha.
67. 世尊说此法时，咏诵上下一体之偈语。其间显现出出离意，即见安全安稳；见涅槃及通往涅槃之道，其名曰『安全』。倘若贪欲被约束捕捉之，则应断除之，若放弃之，谓之解脱。吾言勿令贪欲侵入汝心。『何者？』即一切对爱欲等执着，亦当令其不侵入汝心。
Muñcitabbanti muñcitvā na puna gahetabbaṃ. Vijahitabbanti cajitabbaṃ. Vinodetabbanti khipitabbaṃ. Byantīkātabbanti vigatantaṃ kātabbaṃ . Anabhāvaṃ gametabbanti anu anu abhāvaṃ gametabbaṃ.
谓应当放下，放下后便不可再取。谓应当弃舍。谓应当消遣。谓应当除灭。谓应当随顺无住，逐逐去除存在。
§68-9
68-9.Pubbeti atīte saṅkhāre ārabbha uppannakilesā. Brāhmaṇāti bhagavā jatukaṇṇiṃ ālapati. Sesaṃ sabbattha pākaṭameva.
68-69. 过去或从前诸造作乃至由此产生烦恼。世尊如论师言，婆罗门亦如婴儿言语。其余皆显露无遗。
Evaṃ bhagavā idampi suttaṃ arahattanikūṭeneva desesi, desanāpariyosāne ca pubbasadiso eva dhammābhisamayo ahosīti.
如是，世尊此经亦如阿拉汉山经宣说，及于说法终结时，法的相似聚会皆悉呈显。
Saddhammappajjotikāya cūḷaniddesa-aṭṭhakathāya · 《正法明灯·小义释注疏》中
Jatukaṇṇimāṇavasuttaniddesavaṇṇanā niṭṭhitā. · 嘉都咖尼学童经义释解释已毕。
12. Bhadrāvudhamāṇavasuttaniddesavaṇṇanā十二、跋德拉伍达学童经义释解释
§70
70. Dvādasame bhadrāvudhasutte – okañjahanti ālayaṃ jahaṃ. Taṇhacchidanti taṇhākāyacchidaṃ. Anejanti lokadhammesu nikkampaṃ. Nandiñjahanti anāgatarūpādipatthanājahaṃ. Ekā eva hi sā taṇhā, thutivasena idha nānappakārato vuttā. Kappañjahanti duvidhaṃ kappajahaṃ. Abhiyāceti ativiya yācāmi. Sutvāna nāgassa apanamissanti itoti nāgassa tava bhagavato vacanaṃ sutvā ito pāsāṇakacetiyato bahujanā pakkamissantīti adhippāyo.
七十、在《善因品》第十二经中—“断除住处者，舍弃依止处。”欲断者为斩断欲身。于世间法中舍弃无常之境。不欣乐非来之形象及其依止处。此欲唯有一种，因其多方分别而谓之如泥。归结为二种，谓之灭欲。至极恳求，言我诚恳祈愿。闻龙语者必定不会忘失，诚闻世尊语，众人自舍石塔径路而去，此为教意。
Yeupayupādānāti taṇhādiṭṭhīhi upagantvā gahitā. Cetaso adhiṭṭhānāti citte patiṭṭhitā. Abhinivesānusayāti patiṭṭhahitvā āgantvā sayitā.
所谓取着者，是因接近诸欲及见而被执取。所谓心所坚立，是思想安住其中。所谓贪着习气，是既定安住而生起，进而增长。
§71
71.Janapadehi saṅgatāti aṅgādīhi janapadehi idha samāgatā. Viyākarohīti dhammaṃ desehi.
七十一、所谓众邦会聚，指诸邦及其众属汇聚至此。所谓讲说，指教法得以宣讲传播。
Saṅgatāti ete khattiyādayo ekībhūtā. Samāgatāti vuttappakārehi janapadehi āgatā. Samohitāti rāsībhūtā. Sannipatitāti adhiyogā.
所谓会聚者，即如刹帝利等族群合一体。所谓聚集者，谓依既定形式，诸邦会合至此。所谓迷心者，即聚合成团。所谓集结者，是众生相附而合。
§72
72. Athassa āsayānulomena dhammaṃ desento bhagavā uparūparigāthāyo abhāsi. Tattha ādānataṇhanti rūpādīnaṃ ādāyikaṃ gahaṇataṇhaṃ, taṇhupādānanti vuttaṃ hoti. Yaṃ yañhi lokasmimupādiyantīti etesu uddhādibhedesu yaṃ yaṃ gaṇhanti. Teneva māro anvetijantunti teneva upādānapaccayanibbattakammābhisaṅkhāranibbattavasena paṭisandhikkhandhamāro taṃ sattaṃ anugacchati.
七十二、顺着心中潜藏之污染，世尊说法往复如诗行。在此，所谓取欲，是指对色等法之取著痴迷；所谓取着，即对此有所取。谓众生于此世间误取之种类，众生分别执取其中。正由于此，魔随其后追随。因而，作为取著缘起之感业行，魔随缘起之五蕴于世间追逐八众。
§73
73.Tasmā pajānanti tasmā etamādīnavaṃ aniccādivasena vā saṅkhāre pajānanto. Ādānasatte iti pekkhamāno, pajaṃ imaṃ maccudheyye visattanti ādātabbaṭṭhena ādānesu rūpādīsu satte sabbaloke imaṃ pajaṃ maccudheyye laggaṃ pekkhamāno , ādānasatte vā ādānābhiniviṭṭhe puggale ādānasaṅgahetuñca imaṃ pajaṃ maccudheyye laggaṃ tato vītikkamituṃ asamatthaṃ iti pekkhamāno kiñcanaṃ sabbaloke na upādiyethāti. Sesaṃ sabbattha pākaṭameva.
七十三、所以人识此因缘之新仄，见诸行本无常等相。如观取食为因缘者，观察诸取者及其生起的色界存在，于世中观察，众生依因缘虽相随取食，然于取缘因断时，无法断绝，因此观之，世间无一法可断取着。此真相于一切处显现无疑。
Evaṃ bhagavā idampi suttaṃ arahattanikūṭeneva desesi, desanāpariyosāne ca pubbasadiso eva dhammābhisamayo ahosīti.
如是，世尊以如阿拉汉聚集经中的教法所说此经，且于教法结束时，亦有与前文相同的法的相应契合。
Saddhammappajjotikāya cūḷaniddesa-aṭṭhakathāya · 正法明灯小义释注疏中
Bhadrāvudhasuttaniddesavaṇṇanā niṭṭhitā. · 跋德拉伍达经义释解释已毕。
13. Udayamāṇavasuttaniddesavaṇṇanā十三、伍德亚学童经义释解释
§74
74. Terasame udayasutte – aññāvimokkhanti paññānubhāvanijjhānaṃ taṃ vimokkhaṃ pucchati.
74. 在《第十三起经》中，其他解脱果为具慧所感生的涅槃，当中所谓解脱，乃向此涅槃求问。
Paṭhamenapi jhānena jhāyīti vitakkavicārapītisukhacittekaggatāsampayuttena pañcaṅgikena paṭhamajjhānena jhāyatīti jhāyī. Dutiyenāti pītisukhacittekaggatāsampayuttena. Tatiyenāti sukhacittekaggatāsampayuttena. Catutthenāti upekkhācittekaggatāsampayuttena. Savitakkasavicārenapi jhānena jhāyīti catukkanayapañcakanayesu paṭhamajjhānena savitakkasavicārenapi jhānena jhāyatīti jhāyī. Avitakkavicāramattenāti pañcakanaye dutiyena jhānena. Avitakkaavicārenāti dutiyatatiyādiavasesajhānena. Sappītikenāti pītisampayuttena dukatikajhānena. Nippītikenāti pītivirahitena tadavasesajhānena. Sātasahagatenāti sukhasahagatena tikacatukkajhānena. Upekkhāsahagatenāti catukkapañcakena. Suññatenapīti suññatavimokkhasampayuttena. Animittenapīti aniccanimittaṃ dhuvanimittaṃ animittañca ugghāṭetvā paṭiladdhena animittenapi jhānena jhāyatīti jhāyī. Appaṇihitenapīti maggāgamanavasena paṇidhiṃ sodhetvā pariyādiyitvā phalasamāpattivasena appaṇihitenapi. Lokiyenapīti lokiyena paṭhamadutiyatatiyacatutthena.
初禅者，谓以初禅之思维、检验、喜乐、安乐、心专一五法具足而入定者，称为初禅入者。第二禅者，以喜乐、安乐、心专一俱足者。第三禅者，以安乐、心专一俱足者。第四禅者，以舍念、心专一俱足者。俱有思维检验（有思维）者，于四禅五禅中以第一禅有思维检验入定者为入禅者。有无思维检验者，乃五禅中第二禅以无思维检验而入定者。无思维检验者亦属第二禅、第三禅等余禅。具喜乐者，即喜乐俱足的痛苦禅。无喜乐者，为无喜乐的余禅。具有安乐者，为安乐俱足的三禅与四禅。有舍念者，为四禅五禅俱有舍念。空寂者，谓空寂解脱俱足禅。无相者，谓无常相、为非相、而显现无相中获得的禅定。未断者，谓尚未断除入出生死道理中，对道果成就敬礼的禅。世俗者，谓俗世中第一、第二、第三、第四禅。
Lokuttarenapīti teneva lokuttarasampayuttena. Jhānaratoti jhānesu abhirato. Ekattamanuyuttoti ekattaṃ ekībhāvaṃ anuyutto payutto. Sadatthagarukoti sakatthagaruko, ka-kārassāyaṃ da-kāro kato. Sadatthoti ca arahattaṃ veditabbaṃ. Tañhi attūpanibaddhaṭṭhena attānaṃ avijahanaṭṭhena attano paramatthaṭṭhena ca attano atthattā sakatthoti vuccati. Phalasamāpattisamāpajjanavasena sakatthagaruko, ‘‘nibbānagaruko’’ti eke. Arajoti nikkileso. Virajoti vigatakileso. Nirajoti apanītakileso , ‘‘vitarajo’’tipi pāṭho, soyevattho. Rajāpagatoti kilesehi dūrībhūto. Rajavippahīnoti kilesappahīno. Rajavippayuttoti kilesehi mutto.
超世者，谓具足三世以外之禅定。禅乐者，谓于禅定中，以禅为趣乐。心一执着者，谓心专一、统一不散。正法敬重者，谓正法敬重故，谓何为吁，何为所作。正义者，谓应识诸阿拉汉果德。于其自身所依止、难以破坏、最高义理上，皆称为正义。果成就具足时称为正法敬重者，亦有称为涅槃敬重者。无漏者，谓无污染者。清净者，谓无污垢者。净除者，谓无余污染者。有的译为清净者，义同。离污者，谓已远离染污。放弃染污者，谓已摒弃污垢。
Pāsāṇake cetiyeti pāsāṇapiṭṭhe pārāyanasuttantadesitaṭṭhāne. Sabbossukkapaṭippassaddhattāti sabbesaṃ kilesaussukkānaṃ paṭippassaddhattā, nāsitattā āsīno.
石堆舍利者，谓设在石堆上，为究竟讲经之所。完全远离一切烦恼者，谓于一切烦恼之寂灭，得清淨，已无所着。
Kiccākiccanti ‘‘idaṃ kattabbaṃ, idaṃ na kattabba’’nti evaṃ manasā cintetabbaṃ. Karaṇīyākaraṇīyanti kāyadvārena avassaṃ idaṃ karaṇīyaṃ, idaṃ na karaṇīyanti evaṃ karaṇīyākaraṇīyaṃ. Pahīnanti vissaṭṭhaṃ. Vasippattoti paguṇabhāvappatto.
应作不应作者，谓于此事当作，彼事不当作，心中应如此思惟。应行不应行者，谓身体言语行为，应作者与不应作者分明。放弃者谓一切得舍弃之处。住及受者，谓得其善处。
§75
75. Atha bhagavā yasmā udayo catutthajjhānalābhī, tasmāssa paṭiladdhajhānavasena nānappakārato aññāvimokkhaṃ dassento uparūparigāthamāha. Tattha pahānaṃ kāmacchandānanti yadidaṃ paṭhamaṃ jhānaṃ nibbattentassa kāmacchandapahānaṃ, tampi aññāvimokkhanti pabrūmi. Evaṃ sabbapadāni yojetabbāni.
世尊既已获得第四禅的觉悟果证，遂以上证之禅果为依，分别显说无上智慧的不同种类。于此中，「断除欲欲」者，是指初禅中产生的断除欲贪之法，我亦称之为无上智慧。由是，以此诸法而成就一切境界。
Yā cittassa akalyatāti cittassa gilānabhāvo. Gilāno hi akallakoti vuccati. Vinayepi vuttaṃ – ‘‘nāhaṃ, bhante, akallako’’ti (pārā. 151). Akammaññatāti cittagelaññasaṅkhātova akammaññatākāro. Olīyanāti olīyanākāro. Iriyāpathikacittañhi iriyāpathaṃ sandhāretuṃ asakkontaṃ rukkhe vagguli viya khīle laggitaphāṇitavārako viya ca olīyati, tassa taṃ ākāraṃ sandhāya ‘‘olīyanā’’ti vuttaṃ. Dutiyapadaṃ upasaggavasena vaḍḍhitaṃ. Līnāti avipphārikatāya paṭikuṭitaṃ. Itare dve ākārabhāvaniddesā. Thinanti sappipiṇḍo viya avipphārikatāya ghanabhāvena ṭhitaṃ. Thiyanāti ākāraniddeso. Thiyitabhāvo thiyitattaṃ, avipphāravaseneva thaddhatāti attho (dha. sa. aṭṭha. 1162).
所谓「心不善」者，即是心的病态。心若病了，就称为不善。律藏中亦载有比库称：「我并非心不善」。所谓「无作为」者，是由心病生无为形态。所谓「萎靡」者，是指萎靡样态。譬如树枝枯倒，因无法护持行路，像折断掉落的树枝带有枯烂、干裂、微风吹动摇晃的模样，依此形态称为「萎靡」。后续词中加上接头词增强意义。所谓「颓废」者，是指心意不振，形态萎缩。其他两词则为形态状态说明。所谓「细软」者，像米粒等聚成之物性质稠密、不分散。所谓「停止」为形态描述。停止即停止的状态，未曾涣散即为稳固。
§76
76.Upekkhāsatisaṃsuddhanti catutthajjhānaupekkhāsatīhi saṃsuddhaṃ. Dhammatakkapurejavanti iminā tasmiṃ catutthajjhānavimokkhe ṭhatvā jhānaṅgāni vipassitvā adhigataṃ arahattavimokkhaṃ vadati. Arahattavimokkhassa hi maggasampayuttasammāsaṅkappādibhedo dhammatakko purejavo hoti. Tenāha ‘‘dhammatakkapurejava’’nti. Avijjāya pabhedananti etameva ca aññāvimokkhaṃ avijjāpabhedanasaṅkhātaṃ nibbānaṃ nissāya jātattā kāraṇopacārena ‘‘avijjāya pabhedana’’nti brūmīti.
所谓「清净平等念」，是指第四禅中以平等念而得清净。由于以此得以究竟的第四禅智慧，依此智慧洞察诸禅法，得入阿拉汉所证无上解脱果。阿拉汉解脱，其正念摄持正精进等八支相随，因此称「清净正念得正见」。故称为「清净正念得正见」。所谓「无明的破除」，即此乃无上智慧中「无明分别」的涅槃境界，以此根本因缘之无明被破除为依，故称为「无明的破除」
Yā catutthe jhāne upekkhāti ettha upapattito ikkhatīti upekkhā, samaṃ passati apakkhapatitā hutvā passatīti attho. Upekkhanāti ākāraniddeso. Ajjhupekkhanāti upasaggavasena padaṃ vaḍḍhitaṃ. Cittasamatāti cittassekaggabhāvo. Cittappassaddhatāti cittassa ūnātirittavajjitabhāvo. Majjhattatāti cittassa majjhe ṭhitabhāvo.
所谓第四禅中的「平等」，此处谓「平等」即平等不偏，般若智慧平等不偏离。所谓「平等无动」，是指不惊扰心意。加上接头词增强词义。所谓「心的专注」，即心意一境不乱。所谓「心的宁静」，指心绝无外恶杂。所谓「心驻中」，即心意处于中道平正位置。
§77
77. Evaṃ avijjāpabhedavacanena vuttaṃ nibbānaṃ sutvā ‘‘taṃ kissa vippahānena vuccatī’’ti pucchanto ‘‘kiṃsu saṃyojano’’ti gāthamāha. Tattha kiṃsu saṃyojanoti kiṃsaṃyojano. Vicāraṇanti vicāraṇakāraṇaṃ. Kissassa vippahānenāti kiṃnāmakassa assa dhammassa vippahānena.
如此凭借「无明的破除」之说，诠释涅槃。人闻涅槃即问：「为何称其为断除呢？」「断除何物？」遂用偈宣说。其所断除者，谓何种钩绊？「探究」者，谓心意探究之因。所谓「断除何物」者，谓断除此法的名称。
§78
78. Athassa bhagavā tamatthaṃ byākaronto ‘‘nandisaṃyojano’’ti gāthamāha. Tattha vitakkassāti kāmavitakkādiko vitakko assa.
世尊为此义作解说，曰：「贪爱钩绊。」其中「贪爱想」诸行为思念即为思惟。
§79
79. Idāni tassa nibbānassa maggaṃ pucchanto ‘‘kathaṃ satassā’’ti gāthamāha. Tattha viññāṇanti abhisaṅkhāraviññāṇaṃ.
79. 如今彼涅槃之道，问曰『如何是彼存在？』此处所说之『识』，即是执着形成的识。
§80
80.
Athassa maggaṃ kathento bhagavā ‘‘ajjhattañcā’’ti gāthamāha. Tattha evaṃ satassāti evaṃ satassa sampajānassa. Sesaṃ sabbattha pākaṭameva.
继而世尊为说其道，称曰『内在也』。此内在者，谓正觉之识理明了自身之如实状况。其余诸处，皆显然明了无遗。
Evaṃ bhagavā idampi suttaṃ arahattanikūṭeneva desesi, desanāpariyosāne ca pubbasadisova dhammābhisamayo ahosīti.
世尊如是，在此《阿拉汉品》经中亦如是说，至于教说终尽，先前本质之真实圆满亦由此而成。
Saddhammappajjotikāya cūḷaniddesa-aṭṭhakathāya · 正法明灯小义释注疏中
Udayamāṇavasuttaniddesavaṇṇanā niṭṭhitā. · 伍德亚学童经小义释之解释已毕。
14. Posālamāṇavasuttaniddesavaṇṇanā十四、波萨喇学童经小义释之解释
§81
81. Cuddasame posālasutte – yo atītaṃ ādisatīti yo bhagavā attano ca paresañca ‘‘ekampi jāti’’ntiādibhedaṃ atītaṃ ādisati.
81. 《小波萨拉经》中云——所谓超越过去者，指世尊洞察自他诸法间『一生』等差别，已超越过去之法。
Ekampi jātinti ekampi paṭisandhimūlakaṃ cutipariyosānaṃ ekabhavapariyāpannaṃ khandhasantānaṃ. Esa nayo dvepi jātiyotiādīsu. Anekepi saṃvaṭṭakappetiādīsu pana parihāyamāno kappo saṃvaṭṭakappo, tadā sabbesaṃ brahmaloke sannipatanato. Vaḍḍhamāno kappo vivaṭṭakappo, tadā brahmalokato sattānaṃ vivaṭṭanato. Tattha saṃvaṭṭena saṃvaṭṭaṭṭhāyī gahito hoti taṃmūlakattā, vivaṭṭena ca vivaṭṭaṭṭhāyī. Evañhi sati yāni tāni ‘‘cattārimāni, bhikkhave, kappassa asaṅkhyeyyāni. Katamāni cattāri? Saṃvaṭṭo saṃvaṭṭaṭṭhāyī vivaṭṭo vivaṭṭaṭṭhāyī’’ti vuttāni (a. ni. 4.156), tāni pariggahitāni honti. Saṃvaṭṭakappe vivaṭṭakappeti ca kappassa addhaṃ gahetvā vuttaṃ. Saṃvaṭṭavivaṭṭakappeti sakalaṃ kappaṃ gahetvā vuttaṃ. Kathaṃ anussaratīti ce? Amutrāsintiādinā nayena. Tattha amutrāsinti amumhi saṃvaṭṭakappe ahaṃ amumhi bhave vā yoniyā vā gatiyā vā viññāṇaṭṭhitiyā vā sattāvāse vā sattanikāye vā āsiṃ. Evaṃnāmoti tisso vā phusso vā. Evaṃgottoti kaccāno vā kassapo vā . Idamassa atītabhave attano nāmagottānussaraṇavasena vuttaṃ. Sace pana tasmiṃ kāle attano vaṇṇasampattiṃ vā lūkhapaṇītajīvitabhāvaṃ vā sukhadukkhabahulataṃ vā appāyukadīghāyukabhāvaṃ vā anussaritukāmo, tampi anussaratiyeva. Tenāha – ‘‘evaṃvaṇṇo evamāyupariyanto’’ti. Tattha evaṃvaṇṇoti odāto vā sāmo vā. Evamāhāroti sālimaṃsodanāhāro vā pavattaphalabhojano vā. Evaṃ sukhadukkhapaṭisaṃvedīti anekappakārena kāyikacetasikānaṃ sāmisanirāmisādippabhedānaṃ vā sukhadukkhānaṃ paṭisaṃvedī. Evamāyupariyantoti evaṃ vassasataparamāyupariyanto vā caturāsīti kappasahassaparamāyupariyanto vā.
所谓一生，乃指一生成立、结束之界，含断续相续之五蕴流转。此理即相应于两种『生』等差别。众多世代循此演变因缘，生成世间。生起称『迸生世代』时，乃如诸梵天聚集而生；增长谓『展开世代』，乃诸梵天众生增盛之时。此中『生』谓因缘立基，『增长』谓因缘衍起。如经中所说“四种无量劫”：何为四种？即迸生、因缘坚立迸生、展开、因缘坚立展开。此法依教除存，称迸生为半劫，迸生展开为全劫。若问如何忆持？以『非此非彼』等理释之。谓于此迸生劫中，我或有此身、或有此缘，或有此识住、或有此生命体、或有此众生族群。如此三世或五世，或家族系谱，皆依此过去存在之名喻而说。若于时中存念自相颜色福祉，或清浊生计，或苦乐交替，或寿长短等，亦如是念。如是曰：『如相如味之生存』；『如寿命环绕』，意谓最长可至百劫，或四十八千劫皆如是计。
So tato cuto amutra udapādinti so ahaṃ tato bhavato yonito gatito viññāṇaṭṭhitito sattāvāsato sattanikāyato vā cuto puna amukasmiṃ nāma bhave yoniyā gatiyā viññāṇaṭṭhitiyā sattāvāse sattanikāye vā udapādiṃ. Tatrāpāsinti atha tatrāpi bhave yoniyā gatiyā viññāṇaṭṭhitiyā sattāvāse sattanikāye vā puna ahosiṃ. Evaṃnāmotiādivuttanayameva.
彼后死亡，谓于此处无生地消失；我于彼生之地、生命体、识相念处、众生族群，现已罢去。继而再次于某一生处、地、识相、生命体、族群，重新生起。其处谓为存在，亦有复现地、生相、识相，生起再生。此即所谓复起相续之理。
Api ca – yasmā amutrāsinti idaṃ anupubbena ārohantassa yāvadicchakaṃ anussaraṇaṃ. So tato cutoti paṭinivattantassa paccavekkhaṇaṃ. Tasmā idhūpapannoti imissā idhūpapattiyā anantaramevassa upapattiṭṭhānaṃ sandhāya amutra udapādinti idaṃ vuttanti veditabbaṃ. Tatrāpāsinti evamādi panassa tatrā imissā upapattiyā antare upapattiṭṭhāne nāmagottādīnaṃ anussaraṇadassanatthaṃ vuttaṃ. So tato cuto idhūpapannoti svāhaṃ tato anantarūpapattiṭṭhānato cuto idha asukasmiṃ nāma khattiyakule vā brāhmaṇakule vā nibbatto.
又如——由于此处未入已上层次，乃至于前期渐次引发的记忆，故此处称为“然后断”（切断），是对已经断除的回顾。因此所谓“此即断处”，是指在此断处因而即时成为断处之因缘所显现，应当了知。又此处所说的“断处”，是以往存续之间的断处，用以显现姓名种姓等的区别，所以称此处为以名姓等为界的断处。断处既成，此时即为无余的断灭，譬如生于刹那间的士族或婆罗门氏族中。
Ititi evaṃ. Sākāraṃ sauddesanti nāmagottavasena sauddesaṃ, vaṇṇādivasena sākāraṃ. Nāmagottena hi satto ‘‘tisso kassapo’’ti uddisiyati, vaṇṇādīhi ‘‘odāto sāmo’’ti nānattato paññāyati. Tasmā nāmagottaṃ uddeso, itare ākārāti. Pubbenivāsanti pubbe atītajātīsu nivuṭṭhakkhandhā pubbenivāso. Nivuṭṭhāti ajjhāvuṭṭhā anubhūtā attano santāne uppajjitvā niruddhā, nivuṭṭhadhammā vā. Nivuṭṭhāti gocaranivāsena nivuṭṭhā, attano viññāṇena viññātā paricchinnā, paraviññāṇena viññātāpi vā chinnavaṭumakānussaraṇādīsu. Te buddhānaṃyeva labbhanti. Taṃ pubbenivāsaṃ ādisati katheti. Paresaṃ atītanti aññesaṃ parapuggalānaṃ pubbenivāsaṃ ekampi jātintiādinā nayena ādisati.
如是。如以名姓为界，称为以名姓为界限之界，如以色相等为界，亦称其为界。以名姓而言，存在谓“三苦迦婆”；以色相等而言，则以“高贵沙摩”等称之，显示其差异。因此所说“名姓”，是指实体的区别，其他的则为形色等的不同。所谓“过去住处”，是指在过往生中终断的堆积之处；“终断”者，即已经中断、消灭、断绝，自身世系中新生成而中止，被称为终止的法。“终止”是指以境界之所在为限度而终断，以自身识为本而断灭，或由他识亦为所知悉。此等终断唯有诸佛得之。故此所说“过去住处”，是指出示过去住处之意。别者谓为他者之过往，表示众他众生一切前住的集合。
Mahāpadāniyasuttantanti mahāpurisānaṃ apadānaniyuttaṃ mahāpadānasuttaṃ (dī. ni. 2.1 ādayo). Mahāsudassaniyasuttantanti mahāsudassanassa sampattiyuttaṃ mahāsudassanasuttaṃ (dī. ni. 2.241 ādayo). Mahāgovindiyasuttantanti mahāgovindabrāhmaṇassa apadānaniyuttaṃ mahāgovindasuttaṃ (dī. ni. 2.293 ādayo). Māghadeviyasuttantanti maghadevarañño apadānaniyuttaṃ maghadevasuttaṃ (ma. ni. 2.308 ādayo). Satānusāriññāṇaṃ hotīti pubbenivāsānussatisampayuttañāṇaṃ hoti.
所谓“大品陀尼亚经篇”，是大丈夫们与前行因缘结合的章节大品陀经篇（见中部尼柯耶第2卷第1章起）；所谓“大须达山经篇”，是大须达山的圆满集成的章节大须达山经篇（中部尼柯耶第2卷第241章起）；所谓“大拘颇梨迦经篇”，是大拘颇梨迦婆罗门的前行因缘结集的大拘颇梨迦经篇（中部尼柯耶第2卷第293章起）；所谓“麦吒帝维耶经篇”，是麦吒帝王与前行因缘结合的麦吒帝经篇（长部尼柯耶第2卷第308章起）。追随者知识，意即含有过去住处记忆之知识。
Yāvatakaṃ ākaṅkhatīti yattakaṃ ñātuṃ icchati, tattakaṃ jānissāmīti ñāṇaṃ peseti. Athassa dubbalapattapuṭe pakkhandanārādho viya appaṭihataṃ anivāritaṃ ñāṇaṃ gacchati. Tena yāvatakaṃ ākaṅkhati, tāvatakaṃ anussarati. Bodhijanti bodhiyā mūle jātaṃ. Ñāṇaṃ uppajjatīti catumaggañāṇaṃ uppajjati. Ayamantimā jātīti tena ñāṇena jātimūlassa pahīnattā puna ‘‘ayamantimā jāti, natthidāni punabbhavo’’ti (dī. ni. 2.31) aparampi ñāṇaṃ uppajjati. Indriyaparopariyattañāṇanti ettha upari ‘‘sattāna’’nti padaṃ idheva āharitvā sattānaṃ indriyaparopariyattañāṇanti yojetabbaṃ. Parāni ca aparāni ca ‘‘parāparānī’’ti vattabbe sandhivasena ro-kāraṃ katvā ‘‘paroparānī’’ti vuccati. Paroparānaṃ bhāvo paropariyaṃ, paropariyameva paropariyattaṃ, veneyyasattānaṃ saddhādīnaṃ pañcannaṃ indriyānaṃ paropariyattaṃ indriyaparopariyattaṃ, indriyaparopariyattassa ñāṇaṃ indriyaparopariyattañāṇaṃ, indriyānaṃ uttamānuttamabhāvañāṇanti attho. ‘‘Indriyavarovariyattañāṇa’’ntipi pāṭho, varāni ca avarāni ca varovariyāni, varovariyānaṃ bhāvo varovariyattanti yojetabbaṃ. Avariyānīti ca uttamānīti attho. Atha vā – parāni ca oparāni ca paroparāni, tesaṃ bhāvo paropariyattanti yojetabbaṃ. Oparānīti ca orānīti vuttaṃ hoti, lāmakānīti attho ‘‘paroparāyassa samecca dhammā’’tiādīsu (a. ni. 4.5; su. ni. 479) viya. ‘‘Indriyaparopariyatte ñāṇa’’nti bhummavacanenapi pāṭho (paṭi. ma. aṭṭha. 1.1.68).
所谓“所欲及者”，意谓“欲知之处”，即指盼望能认识者，此为知识之所导。由此引发以后，若出现难以达成之时，似乎无法阻止动摇之知识亦然流转。于是便渴求“所欲及”，即追忆至所盼者。所谓觉悟，是指觉悟之根本所生。所谓知识的产生，是四圣道中之知识生起。所谓“此为观察者”，用此智慧消除重生之根本，即了知“此是观察者，不复有再生”的知识（见中部尼柯耶第2卷31章起）。所谓“根本超越感官之知识”，是指超越“众生”之词所指，众生感官的超越之知识。此处“他者及其相对者”在逻辑上连结为“对立”，一般说成“他者相对”，称为“他者的相对性”。“他者相对”之存在即是他者关系，乃是众生信仰五根中彼此之相对存在，故名为根本超越感官之知识。所谓“根本超越感官分别知识”，即对良与劣，较优与次等的差别之认识（又作“感官根本超越知识”）。“感官阻止超越知识”为典籍之文本，指良好与不良之分别，良与劣之区辨，二者之存在即称为阻止与超越，良即上者，劣即下者。或云“他者及对方，他者对方”，皆称其存在为“他者相对”，“对方”亦即“王舍城王国”等，意为“他者相对存在事物”。文中“根本超越感官知识”亦为范畴名。
Tathāgatassāti yathā vipassiādayo pubbakā isayo āgatā, tathā āgatassa. Yathā ca te gatā, tathā gatassa. Tathāgatabalanti aññehi asādhāraṇaṃ tathāgatasseva balaṃ. Yathā vā pubbabuddhānaṃ balaṃ puññussayasampattiyā āgataṃ, tathā āgatabalantipi attho. Tattha duvidhaṃ tathāgatassa balaṃ kāyabalañca ñāṇabalañca. Tesu kāyabalaṃ hatthikulānusārena veditabbaṃ. Vuttañhetaṃ porāṇehi –
所谓“如来自如来者”，如以往诸佛毗婆尸如来诸佛先来，如此即为来者。又如“往者则去”，即过去者也。所谓“如来力”，即其他诸力无可比拟，如同如来自身拥有不凡力。又如先佛增长功德所致之力同样出现，如其来力。此处如来力有二，即“身力”与“智慧力”，其身力可由手足轻重来认识。古籍有所谓——
‘‘Kāḷāvakañca gaṅgeyyaṃ, paṇḍaraṃ tambapiṅgalaṃ;
“乌鸦于江边，洁白亦枣红；
Gandhamaṅgalahemañca, uposathachaddantime dasā’’ti. (ma. ni. aṭṭha. 1.148; saṃ. ni. aṭṭha. 2.2.22; a. ni. aṭṭha. 3.10.21; vibha. aṭṭha. 760; udā. aṭṭha. 75; paṭi. ma. aṭṭha. 2.2.44);
所谓香祝、安居节，以及诵戒仪式等，共有十种。
Yadetaṃ pakatihatthiggaṇanāya hatthīnaṃ koṭisahassassa, purisagaṇanāya dasannaṃ purisakoṭisahassānaṃ balaṃ hoti, idaṃ tāva tathāgatassa kāyabalaṃ. Ñāṇabalaṃ pana mahāsīhanāde (ma. ni. 1.146 ādayo) āgataṃ dasabalañāṇaṃ catuvesārajjañāṇaṃ aṭṭhasu parisāsu akampanañāṇaṃ catuyoniparicchedakañāṇaṃ pañcagatiparicchedakañāṇaṃ saṃyuttake (saṃ. ni. 2.33-34) āgatāni tesattati ñāṇāni sattasattati ñāṇānīti evaṃ aññānipi anekāni ñāṇasahassāni, etaṃ ñāṇabalaṃ nāma. Idhāpi ñāṇabalameva adhippetaṃ, ñāṇañhi akampiyaṭṭhena upathambhakaṭṭhena ca balanti (paṭi. ma. aṭṭha. 2.2.44) vuttaṃ.
这里以大象的数量为例，若以象为数计，有千万象的力量；若以人计，则约相当于十亿人的力量，此乃如来肉体之力。至于智慧力量，则来自被喻为大狮子的孟加罗那长老所示现的十种力量，即十种力量、四种四界知识、八种结集、不可动摇的力量、四种四重断除、五种五重断除等，这些力总共七十三种。由此可知，智慧也是力量，且智慧以不可动摇和依持为根本而强健。
Sattānaṃ āsayānusaye ñāṇanti ettha rūpādīsu khandhesu chandarāgena sattā visattāti sattā. Vuttañhetaṃ bhagavatā –
众生的根本习气称为执著，指的是众生于色等五蕴因贪欲和嗔恚而生的染著。这里所说的“众生”是指有烦恼所染的存在。
‘‘Rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā, tatra satto tatra visatto, tasmā ‘satto’ti vuccati . Vedanāya… saññāya… saṅkhāresu… viññāṇe yo chando yo rāgo yā nandī yā taṇhā, tatra satto tatra visatto, tasmā ‘satto’ti vuccatī’’ti (saṃ. ni. 3.161; mahāni. 7).
世尊曾说：“以色为例，无论是渴望、贪爱、喜悦或渴求，在那里有‘我’存在，有执著，故称‘我’。在受、想、行、识中亦复如是，有渴望、贪爱、喜悦或渴求，那里即有‘我’，有执著，所以称‘我’。”
Akkharacintakā pana atthaṃ avicāretvā ‘‘nāmamattameta’’nti icchanti. Yepi atthaṃ vicārenti, te satvayogena sattāti icchanti. Tesaṃ sattānaṃ āsayanti nissayanti etthāti āsayo , micchādiṭṭhiyā sammādiṭṭhiyā vā kāmādīhi nekkhammādīhi vā paribhāvitassa cittasantānassetaṃ adhivacanaṃ. Sattasantāne anusenti anupavattantīti anusayā, thāmagatānaṃ kāmarāgādīnaṃ etaṃ adhivacanaṃ. Āsayo ca anusayo ca āsayānusayo. Jātiggahaṇena ca dvandasamāsavasena ca ekavacanaṃ veditabbaṃ. Yasmā caritādhimuttiyo āsayānusayasaṅgahitā, tasmā uddese caritādhimuttīsu ñāṇāni āsayānusayañāṇeneva saṅgahetvā ‘‘āsayānusaye ñāṇa’’nti vuttaṃ.
有些字母思考者不探究内涵，只执着于名称为是的；而真正思考内涵者因乐本质，称之为众生执著。众生执著依赖于习气，即错误见或正见，及贪爱或出离等影响心识的流转。习气与执著互为一体，统称为“习气执著”。因缘初始者是习气结缔，故在观修的境界中，智慧以习气执著之智慧统合，故曰“习气执著智”。
Yamakapāṭihīre ñāṇanti ettha aggikkhandhaudakadhārādīnaṃ apubbaṃ acarimaṃ sakiṃyeva pavattito yamakaṃ, assaddhiyādīnaṃ paṭipakkhadhammānaṃ haraṇato pāṭihīraṃ, yamakañca taṃ pāṭihīrañcāti yamakapāṭihīraṃ.
所谓“对立难破”的智慧，是指像火、风、水、地等元素的初动能及其相反法的质难以相违之理。它即是对立双方的障碍，因此称为“对立难破智慧”。
Mahākaruṇāsamāpattiyā ñāṇanti ettha paradukkhe sati sādhūnaṃ hadayakampanaṃ karotīti karuṇā, kināti vā paradukkhaṃ hiṃsati vināsetīti karuṇā, kirīyati vā dukkhitesu pharaṇavasena pasārīyatīti karuṇā, pharaṇakammavasena kammaguṇavasena ca mahatī karuṇā mahākaruṇā, samāpajjanti etaṃ mahākāruṇikāti samāpatti, mahākaruṇā ca sā samāpatti cāti mahākaruṇāsamāpatti, tassaṃ mahākaruṇāsamāpattiyaṃ. Taṃ sampayuttaṃ vā ñāṇaṃ.
以大悲广入之智，谓此处有知悉他人苦难时，善人心有所动，谓之悲心；又谓悲即是害其诸苦，导致其灭，即悲心；或谓悲如果实般，在苦者中广泛传播运作，即悲心；以此如果实之行为、如行为之功德为大，故称为大悲，则谓此为大悲广入。此种广入为致大悲故，大悲广入为其名，为大悲广入之智。
Sabbaññutaññāṇaṃ anāvaraṇañāṇanti ettha pañcaneyyapathappabhedaṃ sabbaṃ aññāsīti sabbaññū, sabbaññussa bhāvo sabbaññutā, sabbaññutā eva ñāṇaṃ sabbaññutāñāṇanti vattabbe sabbaññutaññāṇanti vuttaṃ. Saṅkhatāsaṅkhatādibhedā sabbadhammā hi saṅkhāro vikāro lakkhaṇaṃ nibbānaṃ paññattīti pañceva neyyapathā honti. Āvajjanapaṭibaddhattā eva hi natthi tassa āvaraṇanti tadeva anāvaraṇañāṇanti vuccati (paṭi. ma. aṭṭha. 1.1.68).
所谓无所不悉之智，即无所遮蔽物之智，谓于五个应舍道分别无所不辨知，故称为无所不悉。无所不悉者，即包含了无所不知；无所不知即其性质即是无所不悉；故无所不知之智即无所不悉之智，此为经典所说无所不悉之智。集散与有无等区别，万法皆是集散变化，此为涅槃之相，故应舍五法是五种应舍道。因无染着故无所遮蔽，此即为无所遮蔽之智。
Sabbatthaasaṅgamappaṭihatamanāvaraṇañāṇanti ettha atītānāgatapaccuppannesu asaṅgaṃ saṅgavirahitaṃ appaṭihataṃ paṭipakkhavirahitaṃ hutvā pavattaṃ āvaraṇavirahitaṃ ñāṇaṃ.
所谓遍断一切相随无碍之无所遮蔽智，谓于过去未来及现在诸法，不与相缠，无烦恼之离缠，无怨恨之对立，无反对之妨碍，乃至流转亦无障碍之智。
Anāgatampi ādisatīti –
所谓未来亦同初成者，
‘‘Imasmiṃ bhaddake kappe, tayo āsiṃsu nāyakā;
（引语）“于此吉祥劫中，有三位领袖；
Ahametarahi sambuddho, metteyyo cāpi hessatī’’ti. ca –
我今当为正觉者，后来者中亦将有弥勒。”（引语完）
‘‘Asītivassasahassāyukesu , bhikkhave, manussesu metteyyo nāma bhagavā loke uppajjissati arahaṃ sammāsambuddho vijjācaraṇasampanno’’ti ca (dī. ni. 3.107) –
世尊曾言：“比库们，若有人生存至八千岁，则于世间生者，无有比此人更具慈悲者，名为世尊，乃阿拉汉，正自觉者，智慧行持具足者。”
‘‘Atha kho, bhikkhave, saṅkho nāma rājā yo so yūpo raññā mahāpanādena kārāpito, taṃ yūpaṃ ussāpetvā ajjhāvasitvā taṃ datvā vissajjitvā samaṇabrāhmaṇakapaṇaddhikavaṇibbakayācakānaṃ dānaṃ datvā metteyyassa bhagavato arahato sammāsambuddhassa santike kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajissatī’’ti ca (dī. ni. 3.108) –
佛言：“比库们，曾有一名为桑卡的国王，受大罪被囚禁于刑柱上。释放之后，东躲西藏，将刑柱送出，并施舍给捐施于沙门婆罗门、商贩和乞求者这些贤士，随后剃发出家，脱去袈裟，遮盖衣物，自宅舍中出离，成为无家者。”
‘‘Anāgate aṭṭhissaro nāma paccekasambuddho bhavissatī’’ti (mi. pa. 4.1.3) ca, ‘‘sumanissaro nāma paccekasambuddho bhavissatī’’ti ca –
《中部》中云：“当来有一名为八使罗的独觉者将出现”又有云：“当来有一名为须曼使罗的独觉者将出现。”
Ādinā nayena devadattādīnaṃ anāgataṃ ācikkhati. Paccuppannampi ādisatīti idaṃ pākaṭameva.
此句系由佛陀先导天子迭瓦达德等，宣说未来事。即使现今亦先导示现，这事实昭然若揭。
§82
82.Vibhūtarūpasaññissāti samatikkantarūpasaññissa. Sabbakāyappahāyinoti tadaṅgavikkhambhanavasena sabbarūpakāyapahāyino, pahīnarūpabhavapaṭisandhikassāti adhippāyo. Natthi kiñcīti passatoti viññāṇābhāvadassanena ‘‘natthi kiñcī’’ti passato, ākiñcaññāyatanalābhinoti vuttaṃ hoti. Ñāṇaṃ sakkānupucchāmīti sakkāti bhagavantaṃ ālapanto āha. Tassa puggalassa ñāṇaṃ pucchāmi, kīdisaṃ icchitabbanti. Kathaṃ neyyāti kathañca so netabbo, kathamassa uttariñāṇaṃ uppādetabbanti.
此处“殊胜相识”指“超越相识”。“超越体性相识”是指舍弃一切形体而成，乃是枝体嵯峨仰仗之意，谓形体虽已破坏，而成其相承者之心念。因“无一切识”之观显现心无所见，即“虚无”的所见，称为“无所有”。此智慧乃佛向世尊问之，“所求智慧”即欲求何种智慧。如何证得？何以证得？如何生起更高智慧？
Katamārūpasaññāti ettha rūpasaññāti saññāsīsena vuttarūpāvacarajhānañceva tadārammaṇañca. Rūpāvacarajhānampi hi rūpanti vuccati ‘‘rūpī rūpāni passatī’’tiādīsu (dha. sa. 248; paṭi. ma. 1.209). Tassa ārammaṇampi ‘‘bahiddhā rūpāni passati suvaṇṇadubbaṇṇānī’’tiādīsu (dha. sa. 223). Tasmā idha rūpe saññā rūpasaññāti evaṃ saññāsīsena rūpāvacarajhānassetaṃ adhivacanaṃ. Rūpaṃ saññā assāti rūpasaññā, rūpamassa nāmanti vuttaṃ hoti. Evaṃ pathavīkasiṇādibhedassa tadārammaṇassa cetaṃ adhivacananti veditabbaṃ. Idha pana kusalavipākakiriyavasena pañcadasajhānasaṅkhātā rūpasaññā eva adhippetā . Rūpāvacarasamāpattiṃsamāpannassa vāti rūpāvacarakusalajjhānasamāpattiṃ samāpannassa. Upapannassa vāti vipākajjhānavasena tasmiṃ bhave upapannassa. Diṭṭhadhammasukhavihārissa vāti imasmiṃyeva attabhāve kiriyājhānaṃ samāpajjitvā sukhaṃ uppādetvā viharantassa. Arūpasamāpattiyoti ākāsānañcāyatanādīni. Paṭiladdhassāti uppādetvā ṭhitassa. Rūpasaññā vibhūtā hontīti rūpasaññā apagatā honti. Vigatāti vināsitā. ‘‘Abhāvitā’’tipi pāṭho, sundaro.
“何为相识”在这里，指色相识，即由识所执着的色相，以及禅那中的不净念（识所现不净现象）。禅那中的色亦称“色”，如“色识观照色”等说（根据《法句经》《押多罗摩诃萨论》所得），识所依赖的境界亦称“色”，有言“外界见色有明灭之别”等，如此所以名色相识。土地、空气等不同境界，识亦与之相对。当中因善果业感生之色识较为突出，产十五种禅（十五种禅为色界禅），称为色相识。所谓色禅成就、由善业引生之境聚合果生于彼。观色法界之乐住者，即在此自体性中进入禅定，生起乐住。无色界禅成就，指的是空无边处禅等。所谓得成即生起、存在。色相识已灭，谓色相识断灭成无，乃美妙之意。
Tadaṅgasamatikkamāti tadaṅgappahānavasena atikkamena. Vikkhambhanappahānena pahīnoti arūpajjhānapaṭilābhena vikkhambhanena pahīno. Tassa rūpakāyoti tassa arūpasamāpattipaṭilābhino arūpapuggalassa rūpāvacarakāyo.
“超越界限”者，依借超越界限而达到超越。以断除散乱而达到断除，因断除而断除无色禅之受。所谓“有色身”，是指彼由无色界得入而有色界居住的无色人之有色身。
Ākiñcaññāyatananti ettha nāssa kiñcananti akiñcanaṃ, antamaso saṅgamattampi assa avasiṭṭhaṃ natthīti vuttaṃ hoti. Akiñcanassa bhāvo ākiñcaññaṃ, ākāsānañcāyatanaviññāṇāpagamassetaṃ adhivacanaṃ, taṃ ākiñcaññaṃ adhiṭṭhānaṭṭhena imissā saññāya āyatananti ākiñcaññāyatanaṃ, ākāse pavattitaviññāṇāpagamārammaṇassa jhānassetaṃ adhivacanaṃ. Viññāṇañcāyatanasamāpattiṃ sato samāpajjitvāti taṃ viññāṇañcāyatanaṃ satokārī hutvā samāpajjitvā. Tato vuṭṭhahitvāti satokārī hutvā tāya samāpattiyā vuṭṭhāya. Taññeva viññāṇanti taṃ ākāse pavattitaṃ mahaggataviññāṇaṃ. Abhāvetīti vināseti. Vibhāvetīti vividhā nāseti. Antaradhāpetīti adassanaṃ gameti.
所谓“空无所有处”，于此无任何所有物，空无所有。即便见聚合尚存，亦无依止，故有此说。空无所有之性，名为“空无所有”，乃空无所有处之识所现称谓，此空无所有处即指空中流转意识所到达的入，即禅。由觉知五识入禅之际，成为快乐者正入其境，故称“入禅”或“得入”。由此而起，名“生起”，此生起即为在空中流转之广大意识。消失谓灭尽，分别谓多种灭，隐藏谓不显现。
Kathaṃso netabboti so puggalo kenappakārena jānitabbo. Vinetabboti nānāvidhena jānitabbo. Anunetabboti punappunaṃ cittena kathaṃ gamayitabbo.
如何辨知不可执者，此人当以何种方式体认？应当如何辨别，应以多种方式知道。复若不可辨者，当以恆断地引导心念了知。
§83
83.
Athassa bhagavā tādise puggale attano appaṭihatañāṇataṃ pakāsetvā taṃ ñāṇaṃ byākātuṃ gāthamāha. Tattha viññāṇaṭṭhitiyo sabbā, abhijānaṃ tathāgatoti abhisaṅkhāravasena catasso paṭisandhivasena sattāti evaṃ sabbā viññāṇaṭṭhitiyo abhijānanto tathāgato. Tiṭṭhantamenaṃ jānātīti kammābhisaṅkhāravasena tiṭṭhametaṃ puggalaṃ jānāti – ‘‘āyatiṃ ayaṃ evaṃgatiko bhavissatī’’ti. Dhimuttanti ākiñcaññāyatanādīsu adhimuttaṃ. Tapparāyaṇanti tammayaṃ.
随后世尊为此类众生显现自己未动摇的知识，且为阐明此知识而作偈言。彼处意识基础全具，入世，正如如来所知，此意识基础因业作用、缘起四缘而构成。以业力为基础，知晓此众生现行——‘未来必然如此’。慧刚强充满于空无所有处等，与之相应。此即“正直之慧”。
Viññāṇaṭṭhitiyoti paṭisandhiviññāṇassa ṭhānāni saviññāṇakā khandhā eva. Tattha seyyathāpīti nidassanatthe nipāto yathā manussāti attho. Aparimāṇesupi hi cakkavāḷesu aparimāṇānaṃ manussānaṃ vaṇṇasaṇṭhānādivasena dvepi ekasadisā natthi. Yepi hi katthaci yamakabhātaro vaṇṇena vā saṇṭhānena vā sadisā honti. Tepi ālokitavilokitādīhi visadisāva honti. Tasmā ‘‘nānattakāyā’’ti vuttā. Paṭisandhisaññā pana nesaṃ tihetukāpi duhetukāpi ahetukāpi hoti. Tasmā ‘‘nānattasaññino’’ti vuttā. Ekacce ca devāti cha kāmāvacaradevā. Tesu hi kesañci kāyo nīlo hoti, kesañci pītakādivaṇṇo. Saññā pana nesaṃ tihetukāpi duhetukāpi hoti, ahetukā na hoti. Ekacce ca vinipātikāti catuapāyavinimuttā punabbasumātā yakkhinī piyaṅkaramātā phussamittā dhammaguttāti evamādayo aññe ca vemānikā petā. Etesañhi odātakāḷamaṅguracchavisāmavaṇṇādivasena ceva kisathūlarassadīghavasena ca kāyo nānā hoti, manussānaṃ viya tihetukaduhetukāhetukavasena saññāpi. Te pana devā viya na mahesakkhā, kapaṇamanussā viya appesakkhā dullabhaghāsacchādanā dukkhapīḷitā viharanti. Ekacce kāḷapakkhe dukkhitā juṇhapakkhe sukhitā honti, tasmā sukhasamussayato vinipatitattā vinipātikāti vuttā. Ye panettha tihetukā, tesaṃ dhammābhisamayopi hoti piyaṅkaramātādīnaṃ viya.
意识基础者，戒生识所依之处，即五识之蕴体。为释“人”字，举例指出人身体多样。即使无边无际的世间人众，亦无两者同色相同形状之人。凡有若干相似者，却有清浊明暗区分故称“异色身”。由此鉴别识之基础，识即有因有缘无因三种。故称“异色识”。某些天人亦为欲界之天，并非大力天。彼中有青黑色之发，有黄色等发色。识亦有三因，唯无因无此识。某些天有离苦天，亦曾为畜生、饿鬼等。彼等无色身亦有多样色泽，与人类异色识同理。天人非万能，凡人中有贫贱及苦受。某些时节天人乐受，苦受多时称离苦天。總此异因异果，故有此多样色身与识。
Brahmakāyikāti brahmapārisajjabrahmapurohitamahābrahmāno. Paṭhamābhinibbattāti te sabbepi paṭhamajjhānena nibbattā. Brahmapārisajjā pana parittena, brahmapurohitā majjhimena, kāyova nesaṃ vipphārikataro hoti. Mahābrahmāno paṇītena, kāyo pana nesaṃ ativipphārikataro hoti. Iti te kāyassa nānattā, paṭhamajjhānavasena saññāya ekattā nānattakāyā ekattasaññinoti vuttā. Yathā ca te, evaṃ catūsu apāyesu sattā. Nirayesu hi kesañci gāvutaṃ, kesañci aḍḍhayojanaṃ, kesañci tigāvutaṃ attabhāvo hoti, devadattassa pana yojanasatiko jāto. Tiracchānesupi keci khuddakā honti, keci mahantā. Pettivisayesupi keci saṭṭhihatthā, keci asītihatthā honti, keci suvaṇṇā, keci dubbaṇṇā. Tathā kālakañcikā asurā. Api cettha dīghapiṭṭhikapetā nāma saṭṭhiyojanikāpi honti. Saññā pana sabbesampi akusalavipākāhetukāva hoti. Iti āpāyikāpi nānattakāyā ekattasaññinoti saṅkhaṃ gacchanti.
所谓梵身，指梵守戒数目诸梵天、梵师、大梵天。所谓最初发生者，皆由最初禅产生。梵守戒者，其所守戒较为宽松；梵师居中，体态稍异；大梵天道心清净，其体态尤殊。彼等诸身色各异，以禅基础，识与色不同心念各异。诸有情亦如此于四恶趣。于地狱有各种色，有长有短有空色；天人之色依业而异。夜叉等小类亦有大小色相；饿鬼类有大有小，有金色与非金色诸相，犹如阿修罗。至于长尾饿鬼，其体形长至六十由旬。诸识皆缘不善果，是故异色识合于恶趣境界。故谓恶趣者亦有异色异识，归于同一识知界限。
Ābhassarāti daṇḍaukkāya acci viya etesaṃ sarīrato ābhā chijjitvā chijjitvā patantī viya sarati visaratīti ābhassarā. Tesu pañcakanaye dutiyatatiyajjhānadvayaṃ parittaṃ bhāvetvā upapannā parittābhā nāma honti. Majjhimaṃ bhāvetvā upapannā appamāṇābhā nāma honti. Paṇītaṃ bhāvetvā upapannā ābhassarā nāma honti. Idha pana ukkaṭṭhaparicchedavasena sabbe gahitā. Sabbesañhi tesaṃ kāyo ekavipphārova hoti, saññā pana avitakkavicāramattā ca avitakkaavicārā cāti nānā.
所谓光辉者，如同以棍棒击打，铁器般，自其身体上逐渐碎裂掉落，仿佛分散般流动，这即为光辉。于此五种分类中，修习二禅与三禅之间者称为守护光辉；修习中禅者称为无限光辉；修习上禅者称为优胜光辉。此处皆如树干被截断那样全部截断，所有身法只有一个变化，受想仅止于未思维与非思维之程度，存在着种种不同。
Subhakiṇhāti subhena vokiṇṇā, subhena sarīrappabhāvaṇṇena ekagghanāti attho. Etesañhi na ābhassarānaṃ viya chijjitvā chijjitvā pabhā gacchatīti. Catukkanaye tatiyassa pañcakanaye catukkassa parittamajjhimapaṇītassa jhānassa vasena parittasubhaappamāṇasubhasubhakiṇhā nāma hutvā nibbattanti. Iti sabbepi te ekattakāyā ceva catutthajjhānasaññāya ekattasaññino cāti veditabbā. Vehapphalāpi catutthaviññāṇaṭṭhitimeva bhajanti. Asaññasattā viññāṇābhāvā ettha saṅgahaṃ na gacchanti, sattāvāsesu gacchanti.
所谓美光者，是指美好地遍布遍布身体，色泽坚实丰厚之意。与前述光辉不同，不是如碎裂断落的光华，而是持续流布的美光。在四种分类中，第三类、第五类与第四类之中守护、中禅及上禅下的光辉，结合护持、美、无限、美光，皆被称为美光。此皆统一体与第四禅之境界无差异。第五禅者亦以第四禅识为所依。未有识者即无识之境，此时不与识结合，但存在于众生生存之中。
Suddhāvāsā vivaṭṭapakkhe ṭhitā, na sabbakālikā, kappasatasahassampi asaṅkhyeyyampi buddhasuññe loke na uppajjanti. Soḷasakappasahassabbhantare buddhesu uppannesuyeva uppajjanti. Dhammacakkapavattissa (saṃ. ni. 5.1081; mahāva. 13; paṭi. ma. 2.30) bhagavato khandhāvārasadisā honti. Tasmā neva viññāṇaṭṭhitiṃ, na ca sattāvāsaṃ bhajanti. Mahāsīvatthero pana ‘‘na kho pana so, sāriputta, āvāso sulabharūpo, yo mayā anāvuṭṭhapubbo iminā dīghena addhunā aññatra suddhāvāsehi devehīti iminā suttena (ma. ni. 1.160) suddhāvāsāpi catutthaviññāṇaṭṭhitiṃ catutthasattāvāsañca bhajantī’’ti vadati, taṃ appaṭibāhitattā suttassa anuññātaṃ (a. ni. aṭṭha. 3.7.44-45; paṭi. ma. aṭṭha. 1.1.21).
绝净居住于净明之地，非恒定处，乃使数百万劫，在无佛时代中亦难生起。十六劫之间，佛陀才相继降世。佛法轮转时，身心之所依成为依止。因此既不依附识住，也不依附有情生存。长老摩诃悉多曾言：『沙利子，净居甚难得，唯我早前世中未出世以来，唯有净居之天人界与第四禅相依』，此言于经传中少为出入，非皆载录。
Sabbaso rūpasaññānaṃ samatikkamāti ettha sabbasoti sabbākārena, sabbāsaṃ vā anavasesānanti attho. Rūpasaññānanti saññāsīsena vuttarūpāvacarajjhānānañceva tadārammaṇānañca. Rūpāvacarajjhānampi hi rūpanti vuccati ‘‘rūpī rūpāni passatī’’tiādīsu (dha. sa. 248; paṭi. ma. 1.209), tassa ārammaṇampi ‘‘bahiddhā rūpāni passati suvaṇṇadubbaṇṇānī’’tiādīsu (dha. sa. 223). Tasmā idha ‘‘rūpe saññā rūpasaññā’’ti evaṃ saññāsīsena vuttarūpāvacarajjhānassetaṃ adhivacanaṃ. Rūpaṃ saññā assāti rūpasaññā, rūpamassa nāmanti vuttaṃ hoti. Evaṃ pathavīkasiṇādibhedassa tadārammaṇassa cetaṃ adhivacananti veditabbaṃ.
所谓彻底超越色受想，即是指『所有』之意，为指色受想之总摄，即不留余地之涵盖。色受想，指由想相所引发的心轮中，所依赖的境界与境物。色境也称为色，譬如言“色人观色”等。其境界也称为色，形如“他方见色，金色黑色”等。故此这里『于色处有想即色受想』，由想相所起观法称色受想。色即为想，故色名即色受想，且色名定于土界及下属境界等为心所依止之境，其名须知。
Samatikkamāti virāgā nirodhā ca. Kiṃ vuttaṃ hoti? Etāsaṃ kusalavipākakiriyavasena pañcadasannaṃ jhānasaṅkhātānaṃ rūpasaññānaṃ etesañca pathavīkasiṇādivasena aṭṭhannaṃ ārammaṇasaṅkhātānaṃ rūpasaññānaṃ sabbākārena anavasesānaṃ vā virāgā ca nirodhā ca virāgahetu ceva nirodhahetu ca ākāsānañcāyatanaṃ upasampajja viharati. Na hi sakkā sabbaso anatikkantarūpasaññena etaṃ upasampajja viharitunti. Tattha yasmā ārammaṇe avirattassa saññāsamatikkamo na hoti, samatikkantāsu ca saññāsu ārammaṇaṃ samatikkantameva hoti. Tasmā ārammaṇasamatikkamaṃ avatvā –
所谓超越，乃指寂灭与断灭。所说为何？基于此等十五处修行者，以五禅为境，十八种心所依止的色受想，统裁覆盖普遍超越，谓涅槃天，如空无边处天降临居住。凡以超越色受想而不间断，不能凭非超越之色受想进入此境。因于境界上无念之想不能断除，唯有断除之想，境界色受想方能被超越。故舍除境界想后——
‘‘Tattha katamā rūpasaññā? Rūpāvacarasamāpattiṃ samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā saññā sañjānanā sañjānitattaṃ, imā vuccanti rūpasaññāyo. Imā rūpasaññāyo atikkanto hoti vītikkanto samatikkanto, tena vuccati sabbaso rūpasaññānaṃ samatikkamā’’ti –
「那么何为色受想？谓谓色境修习成就，或暂得或现行于世乐之所，根本由识所生，称为色受想。此色受想予以超越、否定、了断，故称为彻底超越所有色受想。」
Evaṃ vibhaṅge (vibha. 602) saññānaṃyeva samatikkamo vutto. Yasmā pana ārammaṇasamatikkamena pattabbā etā samāpattiyo, na ekasmiṃyeva ārammaṇe paṭhamajjhānādīni viya, tasmā ayaṃ ārammaṇasamatikkamavasenāpi atthavaṇṇanā katāti veditabbā.
如是说，关于分别（见《分别论》第602条）唯有心识的超越已被宣说。因果之所依超越为当证得此种境界的缘起，并非仅在某一所依境中如初禅等那样，故此此种依止缘起的最终含义也应明知。
Paṭighasaññānaṃatthaṅgamāti cakkhādīnaṃ vatthūnaṃ rūpādīnaṃ ārammaṇānañca paṭighātena uppannā saññā paṭighasaññā, rūpasaññādīnaṃ etaṃ adhivacanaṃ. Yathāha – ‘‘tattha katamā paṭighasaññā? Rūpasaññā saddasaññā gandhasaññā rasasaññā phoṭṭhabbasaññā, imā vuccanti paṭighasaññāyo’’ti (vibha. 603). Tāsaṃ kusalavipākānaṃ pañcannaṃ akusalavipākānaṃ pañcannanti sabbaso dasannaṃ paṭighasaññānaṃ atthaṅgamā pahānā asamuppādā, appavattiṃ katvāti vuttaṃ hoti.
所谓触境心识者，即因眼等根境的色等对象和触境缘起的触发而生起的心识，称为触境心识，此名包括色心识、声心识、香心识、味心识、触心识。正如《分别论》第603条说：“所谓何为触境心识？即色心识、声心识、香心识、味心识、触心识，此为触境心识。”这五种作为善后果，五种作为不善后果，总共十种触境心识的缘起及灭止，皆如所说。
Kāmañcetā paṭhamajjhānādīni samāpannassāpi na santi, na hi tasmiṃ samaye pañcadvāravasena cittaṃ pavattati, evaṃ santepi aññattha pahīnānaṃ sukhadukkhānaṃ catutthajjhāne viya sakkāyadiṭṭhādīnaṃ tatiyamagge viya ca imasmiṃyeva jhāne ussāhajananatthaṃ imassa jhānassa pasaṃsāvasena etāsaṃ ettha vacanaṃ veditabbaṃ. Atha vā – kiñcāpi tā rūpāvacaraṃ samāpannassa na santi, atha kho na pahīnattā na santi, na hi rūpavirāgāya rūpāvacarabhāvanā saṃvattati, rūpāyattā ca etāsaṃ pavatti, ayaṃ pana bhāvanā rūpavirāgāya saṃvattati . Tasmā tā ettha ‘‘pahīnā’’ti vattuṃ vaṭṭati. Na kevalañca vattuṃ, ekaṃseneva evaṃ dhāretumpi vaṭṭati. Tāsañhi ito pubbe appahīnattāyeva ‘‘paṭhamajjhānaṃ samāpannassa saddo kaṇṭako’’ti (a. ni. 10.72) vutto bhagavatā. Idha ca pahīnattāyeva arūpasamāpattīnaṃ āneñjatā santavimokkhatā ca vuttā – ‘‘āḷāro ca kālāmo arūpaṃ samāpanno pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva addasa, na pana saddaṃ assosī’’ti (dī. ni. 2.192).
即使欲界初禅等已证得，亦不会在当时以五门之障碍令心转动，若有则如第四禅中所受之苦乐等无法放弃我见等第三禅的烦恼。于此禅中以振作为赞，因此此处记载应当明了。或者某些与色相关者虽未证得，但亦未断除，彼时不因离欲而修习色境。只因对色的离欲修习始起，因此称为“已断”。且不仅如此，此义仅为片面保留。先前未断者曾言：“初禅已得时，其声似荆棘刺喉”（《增支部·10.72》），此为世尊所说。又说无色禅境证得后的恒常寂灭与解脱，譬如“荆棘缠绕、藤蔓纵横，不见，不闻声音”（《增壹阿含·2.192》）。
Nānattasaññānaṃ amanasikārāti nānatte gocare pavattānaṃ saññānaṃ, nānattānaṃ vā saññānaṃ. Yasmā hi etā –
异相心识即不专注心识者，是指于不同境界中转动的心识，或不同性质的心识。
‘‘Tattha katamā nānattasaññā? Asamāpannassa manodhātusamaṅgissa vā manoviññāṇadhātusamaṅgissa vā saññā sañjānanā sañjānitattaṃ, imā vuccanti nānattasaññāyo’’ti (vibha. 604) –
如《分别论》第604条说：“何为异相心识？为未证得的心所集合而成，或于心境所未集合而成的心识、分别，此即称为异相心识。”
Evaṃ vibhaṅge vibhajitvā vuttāva idha adhippetā asamāpannassa manodhātumanoviññāṇadhātusaṅgahitā saññā rūpasaddādibhede nānatte nānāsabhāve gocare pavattanti. Yasmā cetā aṭṭha kāmāvacarakusalasaññā dvādasa akusalasaññā ekādasa kāmāvacarakusalavipākasaññā dve akusalavipākasaññā ekādasa kāmāvacarakiriyasaññāti evaṃ catucattālīsampi saññā nānattā nānāsabhāvā aññamaññaṃ asadisā, tasmā ‘‘nānattasaññā’’ti vuttā. Tāsaṃ sabbaso nānattasaññānaṃ amanasikārā anāvajjanā asamannāhārā apaccavekkhaṇā. Yasmā tā nāvajjati na manasikaroti na paccavekkhati, tasmāti vuttaṃ hoti.
此处就如此分别而说，未证得的心所中集中于心境与心识构成差异，故于色声等各不同性质对象中运行转动。譬如心识有八种欲界善种类、十二种不善种类、十一种欲界善后的心识、二种不善后心识、十一种欲界善所作心识等，合计四十四种心识异相，互相不同差异，故名为“异相心识”。这些异相心识皆无专注、无纯净、无整顿、无验观，因不验观故称不注意、不思惟、不反省，故说为异相心识。
Yasmā cettha purimā rūpasaññā paṭighasaññā ca iminā jhānena nibbatte bhavepi na vijjanti, pageva tasmiṃ bhave imaṃ jhānaṃ upasampajja viharaṇakāle, tasmā tāsaṃ ‘‘samatikkamā atthaṅgamā’’ti dvedhāpi abhāvoyeva vutto. Nānattasaññāsu pana yasmā aṭṭha kāmāvacarakusalasaññā nava kiriyasaññā dasa akusalasaññāti, imā sattavīsati saññā iminā jhānena nibbatte bhave vijjanti, tasmā tāsaṃ ‘‘amanasikārā’’ti vuttanti veditabbaṃ. Tatrāpi hi imaṃ jhānaṃ upasampajja viharanto tāsaṃ amanasikārāyeva upasampajja viharati, tā pana manasikaronto asamāpanno hotīti. Saṅkhepato cettha ‘‘rūpasaññānaṃ samatikkamā’’ti iminā sabbarūpāvacaradhammānaṃ pahānaṃ vuttaṃ. ‘‘Paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā’’ti iminā sabbesaṃ kāmāvacaracittacetasikānañca pahānaṃ amanasikāro ca vuttoti veditabbo (paṭi. ma. aṭṭha. 2.1.213).
因为在此，前面的色受想及触受以禅那而息灭时，其生命中不再生起知觉，正是在此生命中刚进入该禅那修习时，因此对它们说“已超越、已断绝”，这“两者皆没有”的说法成立。至于差别知觉方面，有八种贪欲境的善知觉、九种行为知觉、十种不善知觉，这二十七种知觉以此禅那而息灭时，又有生命中仍然生起知觉，故对它们云“无念”。须知修习此禅那者，虽进入无念，其时确实进入无念，若有所念则未得。概言之，此处“色受想等已超越”是指放弃一切色等所缘之法，“触受已断绝，差别知觉无念”，是指放弃一切贪欲境心意及其所缘，故称无念（相关典籍详述于《巴利语释义》卷八第1.213页）。
Iti bhagavā pannarasannaṃ rūpasaññānaṃ samatikkamena dasannaṃ paṭighasaññānaṃ atthaṅgamena catucattālīsāya nānattasaññānaṃ amanasikārenāti tīhi padehi ākāsānañcāyatanasamāpattiyā vaṇṇaṃ kathesi. Kiṃ kāraṇāti ce? Sotūnaṃ ussāhajananatthañceva palobhanatthañca. Sace hi keci apaṇḍitā vadeyyuṃ – ‘‘satthā ākāsānañcāyatanasamāpattiṃ nibbattethāti vadati, ko nu kho etāya nibbattitāya attho, ko ānisaṃso’’ti. ‘‘Te evaṃ vattuṃ mā labhantū’’ti imehi ākārehi samāpattiyā vaṇṇaṃ kathesi. Tañhi nesaṃ sutvā evaṃ bhavissati – ‘‘evaṃ santā kira ayaṃ samāpatti evaṃ paṇītā, nibbattessāma na’’nti, athassā nibbattanatthāya ussāhaṃ karissantīti.
于是世尊以十五种色的超越、十九种触的断绝、四十三种差别知的无念这三句，说明了空无边处禅那的境界。问为何如此说？是为了激发听者向耳根生起热心和生起贪求。若有愚昧者问：“尊者讲空无边处禅那生起，何因何缘？”世尊则嘱其不要接受，而是要用这些方式阐释禅那之相。听闻此说，即生信心，谓“这禅那如此纯净美妙，我们必能成就”，于是起发奋心。
Palobhanatthañcāpi tesaṃ etissā vaṇṇaṃ kathesi visakaṇṭakavāṇijoviya, visakaṇṭakavāṇijo nāma guḷavāṇijo vuccati. So kira guḷaphāṇitakhaṇḍasakkarādīni sakaṭena ādāya paccantagāmaṃ gantvā ‘‘visakaṇṭakaṃ gaṇhatha, visakaṇṭakaṃ gaṇhathā’’ti ugghosesi. Taṃ sutvā gāmikā ‘‘visaṃ nāma kakkhaḷaṃ, yo naṃ khādati, so marati, kaṇṭakopi vijjhitvā māreti, ubhopete kakkhaḷā, ko ettha ānisaṃso’’ti gehadvārāni thakesuṃ, dārake ca palāpesuṃ. Taṃ disvā vāṇijo ‘‘avohārakusalā ime gāmikā, handa ne upāyena gaṇhāpemī’’ti ‘‘atimadhuraṃ gaṇhatha, atisāduṃ gaṇhatha, guḷaṃ phāṇitaṃ sakkaraṃ samagghaṃ labbhati, kūṭamāsakakūṭakahāpaṇādīhipi labbhatī’’ti ugghosesi. Taṃ sutvā gāmikā haṭṭhapahaṭṭhā nikkhantā bahumpi mūlaṃ datvā gahesuṃ.
世尊还借喻解释贪求之心，举例称有一名苦荆商人，携带着苦荆、糖蜜、蜂蜜、甘蔗等，挨村访问，呼喊“买苦荆的买苦荆的”。村民听闻便笑言：“苦荆很粗陋，没人吃的，吃了死，不懂苦荆为何会得利？两方都是荆棘，哪个有益？”于是商人说：“这个村民很精明，我得用方法让他买。”又高声呼喊：“买极甜美味，买极善美的，糖、蜂蜜、甘蔗一起买，甚至混合的银币铜币等也能买到。”听闻此语，村民们放下怨气，纷纷送来根茎作价买货，带回家去。
Tattha vāṇijassa ‘‘visakaṇṭakaṃ gaṇhathā’’ti ugghosanaṃ viya bhagavato ‘‘ākāsānañcāyatanasamāpattiṃ nibbattethā’’ti vacanaṃ. ‘‘Ubhopete kakkhaḷā, ko ettha ānisaṃso’’ti gāmikānaṃ cintanaṃ viya ‘‘bhagavā ‘ākāsānañcāyatanaṃ nibbattethā’ti āha, ko nu kho ettha ānisaṃso, nāssa guṇaṃ jānāmā’’ti sotūnaṃ cintanaṃ. Athassa vāṇijassa ‘‘atimadhuraṃ gaṇhathā’’tiādivacanaṃ viya bhagavato rūpasaññāsamatikkamanādikaṃ ānisaṃsappakāsanaṃ. Idañhi sutvā te bahumpi mūlaṃ datvā gāmikā viya guḷaṃ ‘‘iminā ānisaṃsena palobhitacittā mahantampi ussāhaṃ katvā imaṃ samāpattiṃ nibbattessantī’’ti ussāhajananatthaṃ palobhanatthañca kathesi.
此处商人“买苦荆”之呼声，如同世尊所说“空无边处禅那生起”。村民们心中思量“什么？世尊云‘空无边处禅那生起’，但谁晓得其因缘？又谁知道其功德？”听者也有同样疑虑。商人呼喊“极甜美味”之类语句，则如世尊所说色受想超越的因缘显现。听闻后，众村民纷纷付根茎，村民如同感应，发心欲成就此禅那。此乃激发起精进与贪求的因缘。
Ākāsānañcāyatanūpagāti ettha nāssa antoti anantaṃ, ākāsaṃ anantaṃ ākāsānantaṃ, ākāsānantaṃ eva ākāsānañcaṃ, taṃ ākāsānañcaṃ adhiṭṭhānaṭṭhena āyatanamassa sasampayuttadhammassa jhānassa devānaṃ devāyatanamivāti ākāsānañcāyatanaṃ. Kasiṇugghāṭimākāsassetaṃ adhivacanaṃ. Tattha jhānaṃ nibbattetvā paṭisandhivasena ākāsānañcāyatanabhavaṃ upagatā ākāsānañcāyatanūpagā. Ito paresu visesamattameva vaṇṇayissāma (dha. sa. aṭṭha. 265, 1436-7).
所谓空无边处禅那的“空无边”，并非无界无尽，而是空寂无边，以超然立断为根本，此生起的禅那正如众天众神所住的天界，是空无边处。此处的“空”的定义如破除色的器具。禅那息灭后，续有空无边处的生命为续，有“空无边处生”的生命。此后诸禅天亦如是，依次分述其特征（参见《法句》、《三摩地经注》八百二十五页与一千四百三十六至一千四百三十七页）。
Ākāsānañcāyatanaṃ samatikkammāti ettha tāva pubbe vuttanayena ākāsānañcaṃ āyatanamassa adhiṭṭhānaṭṭhenāti jhānampi ākāsānañcāyatanaṃ, vuttanayeneva ārammaṇampi. Evametaṃ jhānañca ārammaṇañcāti ubhayampi appavattikaraṇena ca amanasikaraṇena ca samatikkamitvāva yasmā idaṃ viññāṇañcāyatanaṃ upasampajja viharitabbaṃ, tasmā ubhayampetaṃ ekajjhaṃ katvā ‘‘ākāsānañcāyatanaṃ samatikkammā’’ti idaṃ vuttanti veditabbaṃ.
“空无边处禅那超越”是指依先前所说，空无边处乃持根本断见为立足点的禅那，所有内容皆归于此根本。也即禅那与所缘俱属空无边处。如此，此禅那与所缘俱在无所分别与无念的止息状态正是超越，由于于此意识处应修习，因此合而为一云“空无边处禅那超越”，此意宜当了知。
Viññāṇañcāyatanūpagāti ettha pana ‘‘ananta’’nti manasikātabbavasena nāssa antoti anantaṃ, anantameva ānañcaṃ, viññāṇaṃ ānañcaṃ ‘‘viññāṇānañca’’nti avatvā ‘‘viññāṇañca’’nti vuttaṃ. Ayañhettha ruḷhīsaddo. Tadeva viññāṇañcaṃ adhiṭṭhānaṭṭhena āyatananti viññāṇañcāyatanaṃ. Tattha jhānaṃ nibbattetvā viññāṇañcāyatanabhavaṃ upagatā viññāṇañcāyatanūpagā.
识及六处之依止，然而此处用心念应知并无“无边”之意，盖无尽即无边，实则无边亦即无尽，识亦称无尽识，此故称识亦无尽。此处音写粗铎声。唯将识为依止之所，名为识及六处。初禅灭尽后，入于识及六处之生，依止识及六处而起。
Viññāṇañcāyatanaṃ samatikkammāti etthapi pubbe vuttanayeneva viññāṇañcaṃ āyatanamassa adhiṭṭhānaṭṭhenāti jhānampi viññāṇañcāyatanaṃ, vuttanayeneva ca ārammaṇampi. Evametaṃ jhānañca ārammaṇañcāti ubhayampi appavattikaraṇena ca amanasikaraṇena ca samatikkamitvāva yasmā idaṃ ākiñcaññāyatanaṃ upasampajja viharitabbaṃ, tasmā ubhayampetaṃ ekajjhaṃ katvā ‘‘viññāṇañcāyatanaṃ samatikkammā’’ti idaṃ vuttanti veditabbaṃ.
谓能超越识及六处者，亦依前所说，识及六处为依止处，禅亦属识及六处，复云为缘境。因禅与缘境二者皆由正反两向之专注所超越，且此无所有处须入而修行，故将二者合为一，称“识及六处已得超越”，是对此理之言说。
Ākiñcaññāyatanūpagāti ettha pana nāssa kiñcananti akiñcanaṃ, antamaso bhaṅgamattampi assa avasiṭṭhaṃ natthīti vuttaṃ hoti. Akiñcanassa bhāvo ākiñcaññaṃ, ākāsānañcāyatanaviññāṇāpagamassetaṃ adhivacanaṃ. Taṃ ākiñcaññaṃ adhiṭṭhānaṭṭhena āyatananti ākiñcaññāyatanaṃ. Tattha jhānaṃ nibbattetvā ākiñcaññāyatanabhavaṃ upagatā ākiñcaññāyatanūpagā. Ayaṃ sattamaviññāṇaṭṭhitīti imaṃ sattamaṃ paṭisandhiviññāṇassa ṭhānaṃ jānāti . Nevasaññānāsaññāyatanaṃ yatheva saññāya, evaṃ viññāṇassāpi sukhumattā neva viññāṇaṃ nāviññāṇaṃ, tasmā viññāṇaṭṭhitīsu na vuttaṃ.
谓无所有处之依止，此处云“无者空无一物”，是无所有中留有边际破碎之所，不可言无，故名无所有。无所有之体为无所有，空处识之出生即无所有依止。此乃以无所有为依止之所，名无所有依止。初禅灭尽后，入于无所有依止之生，依止无所有依止而起。此为第七识之所住，谓第七识之生所知也。若如无心无识无所知处，如无想非想定处，识不能称为识故，无识处中不称识所住。
Abhūtanti abhūtatthaṃ ‘‘rūpaṃ attā’’tiādivacanaṃ. Taṃ vipallāsabhāvato atacchaṃ. Diṭṭhinissayato anatthasañhitaṃ. Atha vā abhūtanti asantaṃ avijjamānaṃ. Acorasseva ‘‘idaṃ te corikāya ābhataṃ, na idaṃ tuyhaṃ ghare dhana’’ntiādivacanaṃ. Atacchanti atathākāraṃ aññathā santaṃ. Anatthasañhitanti na idhalokatthaṃ vā paralokatthaṃ vā nissitaṃ. Na taṃ tathāgato byākarotīti taṃ aniyyānikakathaṃ tathāgato na katheti. Bhūtaṃ tacchaṃ anatthasañhitanti rājakathāditiracchānakathaṃ. Bhūtaṃ tacchaṃ atthasañhitanti ariyasaccasannissitaṃ. Tatra kālaññū tathāgato hotīti tasmiṃ tatiyabyākaraṇe tassa pañhassa byākaraṇatthāya tathāgato kālaññū hoti. Mahājanassa ādānakālaṃ gahaṇakālaṃ jānitvā sahetukaṃ sakāraṇaṃ katvā yuttapattakāleyeva byākarotīti attho.
谓“非有”者，谓“色即我”等语乃颠倒，是错见，如眼见缘故不正，因见解错误不法。又谓非有者，谓不定无明，如盗贼说“此非汝家之物”，皆颠倒之说。谓非所真，有别之有，非此非彼。谓非义根本果，既非此世他世所依，佛不说此乃因缘语，佛亦不作非法之说。谓有实，是言错谬妄说。谓有义则立于圣谛中。佛乃时知时说，故作第三种说法以说明彼问答，因明已知众生之疑。亦云在大眾得闻时、掌握时说，即因近因缘，适当时期作此说明。
Yuttapattakāle vadatīti kālavādī. Bhūtaṃ sabhāvaṃ vadatīti bhūtavādī. Paramatthaṃ nibbānaṃ vadatīti atthavādī. Maggaphaladhammaṃ vadatīti dhammavādī. Saṃvarādivinayaṃ vadatīti vinayavādī. Tattha diṭṭhanti aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ cakkhudvāresu āpāthaṃ āgacchantaṃ rūpārammaṇaṃ nāma atthi, taṃ sabbākārato jānāti passati. Evaṃ jānatā passatā ca tena taṃ iṭṭhāniṭṭhādivasena vā diṭṭhasutamutaviññātesu labbhamānakapadavasena vā ‘‘katamaṃ taṃ rūpaṃ rūpāyatanaṃ? Yaṃ rūpaṃ catunnaṃ mahābhūtānaṃ upādāya vaṇṇanibhā sanidassanaṃ sappaṭighaṃ nīlaṃ pītaka’’ntiādinā (dha. sa. 617-618) nayena anekehi nāmehi terasahi vārehi dvipaññāsāya nayehi vibhajjamānaṃ tathameva hoti vitathaṃ natthi. Esa nayo sotadvārādīsupi. Āpāthamāgacchantesu saddādīsu tesaṃ vividhaṃ dassetuṃ ‘‘diṭṭhaṃ suta’’nti āha. Tattha diṭṭhanti rūpāyatanaṃ. Sutanti saddāyatanaṃ. Mutanti patvā gahetabbato gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ. Viññātanti sukhadukkhādidhammārammaṇaṃ. Pattanti pariyesitvā vā apariyesitvā vā pattaṃ. Pariyesitanti pattaṃ vā apattaṃ vā pariyesitaṃ. Anuvicaritaṃ manasāti cittena anusañcaritaṃ.
谓适当时期说，即时相说。谓有实体说，即本质说。谓极意涅槃说，即真正意义。谓道果宿报说，即法义说。谓禁戒律说，即律义说。其间，谓眼门中有无量世界及无量众生之眼识境界，此境界一切悉数了知观察。如此认识观察者，依彼此美恶善恶等诸见闻，以不同名称为识门诸相区分，无所虚妄。此说乃适用眼门诸门。诸声至于听处，各类显现，谓见闻闻所闻之声说“所见所闻”，谓眼识之境，谓声识之境，谓香味触法之境。谓知分别乐苦等现象。谓取捨与否之境。谓依心念所旋转住处。
Tathāgatena abhisambuddhanti iminā etaṃ dasseti – yañhi aparimāṇāsu lokadhātūsu imassa sadevakassa lokassa nīlaṃ pītakantiādi rūpārammaṇaṃ cakkhudvāre āpāthaṃ āgacchati, ‘‘ayaṃ satto imasmiṃ khaṇe imaṃ nāma rūpārammaṇaṃ disvā sumano vā dummano vā majjhatto vā jāto’’ti sabbaṃ taṃ tathāgatassa evaṃ abhisambuddhaṃ. Tathā yaṃ aparimāṇāsu lokadhātūsu imassa sadevakassa lokassa bherisaddo mudiṅgasaddotiādi saddārammaṇaṃ sotadvāre āpāthaṃ āgacchati, mūlagandho tacagandhotiādi gandhārammaṇaṃ ghānadvāre āpāthaṃ āgacchati, mūlaraso khandharasotiādi rasārammaṇaṃ jivhādvāre āpāthaṃ āgacchati, kakkhaḷaṃ mudukantiādi pathavīdhātutejodhātuvāyodhātubhedaṃ phoṭṭhabbārammaṇaṃ kāyadvāre āpāthaṃ āgacchati, ‘‘ayaṃ satto imasmiṃ khaṇe imaṃ nāma phoṭṭhabbārammaṇaṃ phusitvā sumano vā dummano vā majjhatto vā jāto’’ti sabbaṃ taṃ tathāgatassa evaṃ abhisambuddhaṃ. Tathā yaṃ aparimāṇāsu lokadhātūsu imassa sadevakassa lokassa sukhadukkhādibhedaṃ dhammārammaṇaṃ manodvārassa āpāthaṃ āgacchati, ‘‘ayaṃ satto imasmiṃ khaṇe imaṃ nāma dhammārammaṇaṃ vijānitvā sumano vā dummano vā majjhatto vā jāto’’ti sabbaṃ taṃ tathāgatassa evaṃ abhisambuddhaṃ.
谓如来说于此理之开示，谓无量世界中此世天人之无边无际色识境界经由眼门悉皆现前，谓此即众生眼见瞬间之色识境，“或乐或苦或中性生”，此悉为如来所知。又谓无量世界中天人之声闻至耳门，香味至鼻门，味觉至舌门，触觉至身门，“或乐或苦或中性生”，此悉为如来所知。又谓无量世界中天人心内乐苦等法现于心门，“或乐或苦或中性生”，此悉为如来所知。
Yañhi, cunda, imesaṃ sattānaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ, tattha tathāgatena adiṭṭhaṃ vā asutaṃ vā amutaṃ vā aviññātaṃ vā natthi, imassa pana mahājanassa pariyesitvā apattampi atthi, apariyesitvā apattampi atthi, pariyesitvā pattampi atthi, apariyesitvā pattampi atthi, sabbampi tathāgatassa asampattaṃ nāma natthi ñāṇena asacchikataṃ. Tasmā tathāgatoti vuccatīti yaṃ tathā lokena gataṃ, tassa tatheva gatattā tathāgatoti vuccatīti. Pāḷiyaṃ pana ‘‘abhisambuddha’’nti vuttaṃ, taṃ gatasaddena ekatthaṃ. Iminā nayena sabbavāresu tathāgatoti nigamassa attho veditabbo (dī. ni. aṭṭha. 3.188; a. ni. aṭṭha. 2.4.23).
世尊所说：如此，准提，当见闻闻知于此众生之所见、所闻、所默、所知，然其中如来未曾见过、未曾闻过、未曾默过、未曾知过者绝无存在。其实于这广大人群中，若经过调查则犯错，若未经调查亦犯错；若调查后则得正见，若未调查亦得正见。世尊无所不知无所不见，故于知见上绝无差错。所以称为如来，是指其所至处如实不虛。巴利文中又称为“正觉者”，此为通称。依此义理，于所有场合说如来之意当了解如此(出自《中部尼僧伽经》第3经188节及《净戒论》第2卷4章23节)。
‘‘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 tathāgatoti vuccatī’’ti –
复次，准提，世尊于夜间，成就无上正等觉，亦于夜间，证无余涅槃的持灭实相。此间所说、所论、所示，悉皆如实而无二。故称为如来。
Ettha yaṃ rattiṃ bhagavā bodhimaṇḍe apparājitapallaṅke nisinno tiṇṇaṃ mārānaṃ matthakaṃ madditvā anuttarasammāsambodhiṃ abhisambuddho, yañca rattiṃ yamakasālānamantare anupādisesāya nibbānadhātuyā parinibbāyi, etthantare pañcacattālīsavassaparimāṇe kāle paṭhamabodhiyāpi majjhimabodhiyāpi pacchimabodhiyāpi yaṃ bhagavatā bhāsitaṃ suttaṃ geyyaṃ…pe… vedallaṃ, taṃ sabbaṃ atthato ca byañjanato ca anupavajjaṃ anūnamanadhikaṃ sabbākāraparipuṇṇaṃ rāgamadanimmadanaṃ dosamohamadanimmadanaṃ natthi, tattha vāḷaggamattampi avakkhalitaṃ, sabbaṃ taṃ ekamuddikāya lañchitaṃ viya, ekanāḷiyā mitaṃ viya, ekatulāya tulitaṃ viya ca tathameva hoti vitathaṃ natthi. Tenāha – ‘‘yañca, cunda, rattiṃ tathāgato…pe… sabbaṃ taṃ tathameva hoti, no aññathā tasmā tathāgatoti vuccatī’’ti. Gadaattho hi ettha gatasaddo.
此处所谓夜间，是指世尊坐于菩提树下、胜利无敌的净地，历代魔众无法动摇，证无上正等觉之时。又指于双樱塔中无余涅槃实相的持灭法门，及之后长达四十五年的时间里，无论是初转法轮、中转、后转所讲之经、歌、偈、解说，全无违背正义、不失真谛，且完备具足一切特性，不生贪嗔痴之狂乱。即便有时发怒之状，亦是淡然开示，如同以一根指针批注，或用一线粗细估量，或以一秤称重，仍皆真实不虚。由此故谓：“准提，世尊于夜间……诸般悉皆如实，不异他，由此故称如来。” 此为声韵依据。
Api ca – āgadanaṃ āgado, vacananti attho. Tatho aviparīto āgado assāti da-kārassa ta-kāraṃ katvā gatoti evametasmiṃ atthe padasiddhi veditabbā.
又有言曰：“起始是起，言语即是义。”然义理不反其起始，则以诗歌字音的轻重作为判断依据，当知此理通达。
‘‘Yathāvādī, cunda…pe… vuccatī’’ti ettha bhagavato vācāya kāyo anulometi kāyassapi vācā, tasmā bhagavā yathāvādī tathākārī, yathākārī tathāvādī ca hoti, evaṃbhūtassa cassa yathā vācā, kāyopi tathā gato pavattoti attho. Yathā ca kāyo, vācāpi tathā gatā pavattāti tathāgatoti evamettha padasiddhi veditabbā.
所谓“如其所说者，准提……称”为指随顺世尊言教之躯体与言语，故世尊言语随处契合，并依其言，身亦中止运作。正如身与语皆动，称为如来，亦应以此理成立此语义。
Abhibhū anabhibhūtoti upari bhavaggaṃ heṭṭhā avīcipariyantaṃ aparimāṇāsu lokadhātūsu sabbasatte abhibhavati sīlenapi samādhināpi paññāyapi vimuttiyāpi na tassa tulā vā pamāṇaṃ vā atthi. Atulo appameyyo anuttaro rājarājā devadevo sakkānaṃ atisakko brahmānaṃ atibrahmā. Aññadatthūti ekaṃsatthe nipāto. Dakkhatīti daso. Vasaṃ vattetīti vasavattī.
“统摄者非被统摄”，是指于上品之境界、无边无际之世间所有界土，诸有皆为其所统摄；而其以戒持、禅定、智慧与解脱，无可量度，无可衡量。实为无比、无上、最尊最胜之王中之王、天神之天帝、梵天之梵主。『异义』谓单一词节。『十者』谓数字之‘十’。『统治庄严』谓有支配权力者。
Tatrāyaṃ padasiddhi veditabbā – agado viya agado, ko panesa? Desanāvilāso ceva puññussayo ca. Tena hesa mahānubhāvo bhisakko dibbāgadena sappe viya sabbaparappavādino sadevakañca lokaṃ abhibhavati. Iti sabbalokābhibhavane tatho aviparīto desanāvilāsamayo ceva puññussayo ca agado assāti da-kārassa ta-kāraṃ katvā tathāgatoti veditabbo (dī. ni. aṭṭha. 1.7).
对此句的成就应当知晓——如同毒药便是毒药，那又是什么呢？乃是教诲的趣味和善业的积集。为此，这位伟大的尊者如同名医，凭借神力，宛若五种药物，制服一切外方诽谤者，统摄诸天与一切世界众生。因此所谓统摄一切世界，教诲的趣味和善业的积集不变且坚固，被视为毒药，既做了“毒”（da）字根的“毒”（ta）字根，即为如来，这应当明了（《中部大意》一·七）。
Idhatthaññeva jānāti kammābhisaṅkhāravasenāti apuññābhisaṅkhāravasena idhatthaññeva jānāti. Kāyassa bhedā paraṃ maraṇāti upādinnakhandhabhedā maraṇato paraṃ. Apāyantiādīsu vuḍḍhisaṅkhātasukhasātato ayā apetattā apāyo. Dukkhassa gati paṭisaraṇanti duggati. Dukkarakārino ettha vinipatantīti vinipāto. Niratiaṭṭhena nirassādaṭṭhena nirayo. Taṃ apāyaṃ…pe… nirayaṃ. Upapajjissatīti paṭisandhivasena uppajjissati. Tiracchānayoninti tiriyaṃ añcantīti tiracchānā, tesaṃ yoni tiracchānayoni, taṃ tiracchānayoniṃ. Pettivisayanti paccabhāvaṃ pattānaṃ visayoti pettivisayo, taṃ pettivisayaṃ. Manaso ussannatāya manussā , tesu manussesu. Ito paraṃ kammābhisaṅkhāravasenāti ettha puññābhisaṅkhāravasena attho gahetabbo.
于此处仅知于现世之义因业生起，非善因业生起则亦于现世之义而知。身躯解散之后即为死，即色蕴所集解散之后即于死后。于恶趣等处，由于恶业积累和愉悦持续，所谓恶趣可得。苦的流转，回归为恶趣。造作艰难者因此堕落，谓之堕落。无喜无忧无悲的便是地狱。所谓此恶趣...如此，恶趣即地狱。再生于其中即称再生。三恶道者，谓三恶趣，三恶道即是三恶趣，其中的恶趣即是饿鬼道。鬼道地域即为所谓鬼趣。心志动荡者为人，谓现世诸人。此处乃说因业生起，应以善业生起义理理解。
Āsavānaṃ khayāti āsavānaṃ vināsena. Anāsavaṃ cetovimuttinti āsavavirahitaṃ arahattaphalasamādhiṃ. Paññāvimuttinti arahattaphalapaññaṃ. Arahattaphalasamādhi rāgavirāgā cetovimutti, arahattaphalapaññā avijjāvirāgā paññāvimuttīti veditabbā. Taṇhācaritena vā appanājhānabalena kilese vikkhambhetvā adhigataṃ arahattaphalaṃ rāgavirāgā cetovimutti, diṭṭhicaritena upacārajjhānamattaṃ nibbattetvā vipassitvā adhigataṃ arahattaphalaṃ avijjāvirāgā paññāvimutti. Anāgāmiphalaṃ vā kāmarāgaṃ sandhāya rāgavirāgā cetovimutti, arahattaphalaṃ sabbappakārato avijjāvirāgā paññāvimutti.
贮藏染污之根本谓蔽业之灭。无染之意谓心解脱，即远离五盖的阿拉汉果位的定。智慧解脱谓阿拉汉果的智慧。阿拉汉果的定是离欲的心解脱，阿拉汉果的智慧是断无明的智慧。因欲行或禅定力破除烦恼所获的阿拉汉果是离欲的心解脱，因见行止步般禅定的一点定止，经过观断而得的阿拉汉果是断无明的智慧。阿那含果若因断除色欲所获即离欲的心解脱，阿拉汉果则普遍为断无明的智慧。
Ākiñcaññāyatanaṃ dhimuttanti vimokkhenāti kenaṭṭhena vimokkho veditabboti? Adhimuccanaṭṭhena. Ko ayaṃ adhimuccanaṭṭho nāma? Paccanīkadhammehi ca suṭṭhu vimuccanaṭṭho, ārammaṇe ca abhirativasena suṭṭhu vimuccanaṭṭho, pitu aṅke vissaṭṭhaaṅgapaccaṅgassa dārakassa sayanaṃ viya aniggahitabhāvena nirāsaṅkatāya ārammaṇe pavattīti vuttaṃ hoti. Evarūpena vimokkhena dhimuttanti. Viññāṇañcāyatanaṃ muñcitvā ākiñcaññāyatane nirāsaṅkavasena dhimuttaṃ allīnaṃ. Tatrādhimuttanti tasmiṃ samādhimhi allīnaṃ. Tadadhimuttanti tasmiṃ jhāne adhimuttaṃ. Tadādhipateyyanti taṃ jhānaṃ jeṭṭhakaṃ. Rūpādhimuttotiādīni pañca kāmaguṇagarukavasena vuttāni. Kulādhimuttotiādīni tīṇi khattiyādikulagarukavasena vuttāni. Lābhādhimuttotiādīni aṭṭha lokadhammavasena vuttāni. Dhīvarādhimuttotiādīni cattāri paccayavasena vuttāni. Suttantādhimuttotiādīni piṭakattayavasena vuttāni. Āraññakaṅgādhimuttotiādīni dhutaṅgasamādānavasena vuttāni. Paṭhamajjhānādhimuttotiādīni paṭilābhavasena vuttāni.
无所有处的所归意谓由解脱而成。如何是解脱？谓彻底放下。何谓彻底放下？谓对前因及对象分别清净的放下，如同疼痛时婴儿安卧无所怀疑，安乐无苦，而对对象清净放下，谓彻底放下。因此称这解脱为无所有处的所归。又舍弃识处而以对无所有处无疑之心为所归而称之为所归。对此处言解脱谓在彼禅定中放下。言彼禅定为所归。言彼为上位者。所谓色之所归等五种，乃指五种色净等禅之所归。家族之所归等三者，指三种武士家族之所归。利得之所归等八，乃指八种尘俗之所归。士侣崇敬之所归等四，乃四种条件之所归。经典之所归等，指三藏三类之归。林中失欲苦行之所归，指苦行禅定之归。初禅所得之所归，指得禅定之归。
Kammaparāyaṇanti abhisaṅkhāravasena. Vipākaparāyaṇanti pavattivasena. Kammagarukanti cetanāgarukaṃ. Paṭisandhigarukanti upapattigarukaṃ.
所谓业的归属即谓由造作之因而成。所谓果报的归属谓以流转因而生起。所谓业因主体即指意志为主导。所谓再生主体则指转世的主体。
§84
84.Ākiñcaññāsambhavaṃ ñatvāti ākiñcaññāyatanasamāpattito vuṭṭhahitvā ākiñcaññāyatanajanakakammābhisaṅkhāraṃ ñatvā ‘‘kinti palibodho aya’’nti. Nandisaṃyojanaṃ itīti yā catutthaarūparāgasaṅkhātā nandī tañca saṃyojanaṃ ñatvā. Tato tattha vipassatīti atha tattha ākiñcaññāyatanasamāpattito vuṭṭhahitvā taṃ samāpattiṃ aniccādivasena vipassati. Etaṃ ñāṇaṃ tathaṃ tassāti etaṃ tassa puggalassa evaṃ vipassato anukkamena uppannaṃ arahattañāṇaṃ aviparītaṃ. Vusīmatoti vusitavantassa. Sesaṃ sabbattha pākaṭameva.
了知无所有处生起，即指已立无所有处所成就者，知悉此无所有处之生起之因业。谓觉醒于何为此障碍之疑？此乃知第四缠爱结集之障碍，亦名为执着，知此执着结即为障缚。由此而开展内观。（经）此处成就无所有处，见其无常等法而观照之。此知即谓如是，谓此人的果缘依次得生阿拉汉知见，丝毫不逆转。「具足了知」谓完全具足之义。障碍悉数显露无遗。
Evaṃ bhagavā idampi suttaṃ arahattanikūṭeneva desesi, desanāpariyosāne ca pubbasadiso eva dhammābhisamayo ahosīti.
世尊也以阿拉汉聚集经如是开示，此经讲说结束时，与先前诸法的契合圆满完全相同。
Saddhammappajjotikāya cūḷaniddesa-aṭṭhakathāya · 正法明灯小义释注疏中
Posālamāṇavasuttaniddesavaṇṇanā niṭṭhitā. · 波萨喇学童经小义释之解释已毕。
15. Mogharājamāṇavasuttaniddesavaṇṇanā十五、摩嘎拉迦学童经小义释之解释
§85
85. Pannarasame mogharājasutte – dvāhanti dve vāre ahaṃ. So hi pubbe ajitasuttassa (su. ni. 1038 ādayo) ca tissametteyyasuttassa (su. ni. 1046 ādayo) ca avasāne dvikkhattuṃ bhagavantaṃ pucchi, bhagavā panassa indriyaparipākaṃ āgamayamāno na byākāsi. Tenāha – ‘‘dvāhaṃ sakkaṃ apucchissa’’nti. Yāvatatiyañca devīsi, byākarotīti me sutanti yāvatatiyañca sahadhammikaṃ puṭṭho visuddhidevabhūto isi bhagavā sammāsambuddho byākarotīti evaṃ me sutaṃ. Godhāvarītīreyeva kira so evamassosi. Tenāha – ‘‘byākarotīti me suta’’nti. Imissā gāthāya niddese yaṃ vattabbaṃ siyā, taṃ heṭṭhā vuttanayaṃ eva.
【85】藏于《魔王篇》第十五经中，云：我问两次或两次以上。盖因先前在《阿吉多经》（《相应部》1038页起）与《提沙弥特经》（《相应部》1046页起）末尾两处曾问世尊，世尊因感内心根意成熟未曾明说。于是对我说：“我将问萨咖。”据说女神至第二十，释迦牟尼如净天神般理智明晰，一一详尽回答，诸法净尽，故我云：确如所闻。犹如诸龙河边即显如是。云：“如我所闻解说”者，是以此颂语指导所当宣说内容，详述如下。
§86
86.Ayaṃ lokoti manussaloko. Paro lokoti taṃ ṭhapetvā avaseso. Sadevakoti brahmalokaṃ ṭhapetvā avaseso upapattidevasammutidevayutto. ‘‘Brahmaloko sadevako’’ti etaṃ vā ‘‘sadevako loko’’tiādinayanidassanamattaṃ. Tena sabbopi tathāvuttappakāraloko veditabbo.
【86】所谓“此为世间”者，即是人世之境。谓“彼世间”即设立他方境界及其余次。谓“天人”是指梵天世间中设立诸天存在的属世因果，复连结升入天的诸因缘。“梵天界及天界”作为存在稳固位，是基于缘起分类，仅是用以说明的限定范围。由此应知，一切被道理陈说所涵盖的诸世界，即都包含于此。
§87
87.Evaṃ abhikkantadassāvinti evaṃ aggadassāviṃ, sadevakassa lokassa ajjhāsayādhimuttigatiparāyaṇādīni passituṃ samatthanti dasseti.
【87】谓具极大清净视力者，即指上位教法中展现的至高法眼力；又谓天人世间对教义中心的深刻体认、坚信无疑及徙往彼界的发愿等，均能以此法眼了达观察和理解。
§88
88.Suññato lokaṃ avekkhassūti avasiyapavattasallakkhaṇavasena vā tucchasaṅkhārasamanupassanāvasena vāti dvīhākārehi suññato lokaṃ passa. Attānudiṭṭhiṃ ūhaccāti sakkāyadiṭṭhiṃ uddharitvā.
【88】所谓观察空无之境界，是指从弃除视欲、远离心念不断造作的轻微假相，以空性一如观照，故称此境空无。此处列举两种空作形式观察，宣示自我观误亦应当由此辨析为假，即从我见的执着中解脱。
Lujjatīti bhijjati. Cakkhatīti cakkhu. Tadetaṃ sasambhāracakkhuno setamaṇḍalaparikkhittassa kaṇhamaṇḍalassa majjhe abhimukhe ṭhitānaṃ sarīrasaṇṭhānuppattidesabhūte diṭṭhamaṇḍale cakkhuviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānaṃ tiṭṭhati. Rūpayantīti rūpā, vaṇṇavikāramāpajjantā hadayaṅgatabhāvaṃ pakāsentīti attho. Cakkhuto pavattaṃ viññāṇaṃ , cakkhussa vā cakkhusannissitaṃ vā viññāṇaṃ cakkhuviññāṇaṃ. Cakkhuto pavatto samphasso cakkhusamphasso. Cakkhusamphassapaccayāti cakkhuviññāṇasampayuttaphassapaccayā. Vedayitanti vindanaṃ, vedanāti attho. Tadeva sukhayatīti sukhaṃ, yassa uppajjati, taṃ sukhitaṃ karotīti attho. Suṭṭhu vā khādati, khanati ca kāyacittābādhanti sukhaṃ. Dukkhayatīti dukkhaṃ. Yassa uppajjati, taṃ dukkhitaṃ karotīti attho. Na dukkhaṃ na sukhanti adukkhamasukhaṃ. Ma-kāro sandhipadavasena vutto. So pana cakkhusamphasse attanā sampayuttāya vedanāya sahajātaaññamaññanissayavipākaāhārasampayuttaatthiavigatavasena aṭṭhadhā paccayo hoti, sampaṭicchanasampayuttāya anantarasamanantarūpanissayanatthivigatavasena pañcadhā, santīraṇādisampayuttānaṃ upanissayavaseneva paccayo hoti.
“Lujjati”意为浸润；“Cakkhatī”释为眼。此谓由眼识与五蕴身心构合体相续而成，依赖于以无明和形态认知而生起的摄受，摄受眼识构成眼入更生，五蕴因缘摄作身的现象，成为所见色境界中的物质形态。色指相续现象，能显现色泽变化及与心相应之属性。眼识为眼根所发，亦是眼为条件之识。由眼产生的感触，即是眼触。眼触为眼识所引生的于外境所接触感受。受者即其感受本身。受分为乐、苦、无记三种，此中乐者为所生起的愉悦，诸苦者乃身心痛苦，既非苦亦非乐称无记。否定此三无记，意指无诸感受层次者为法。此处“马-迦罗”以断入连接法加以解说。但就眼触而言，因眼识与眼触相应而生之受，乃源于内外识所引摄共生的果报、世俗感受与先天本性之共生之表现。此业之果受共生，有八重条件，即（1）依缘性（2）自性非增长性（3）五种依助（4）经由停止转化等条件合成的相续，故有五重因缘为诸悉达者通行的依止。
Suṇātīti sotaṃ, taṃ sasambhārasotabilassa anto tanutambalomācite aṅgulivedhakasaṇṭhāne padese sotaviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānaṃ tiṭṭhati. Saddīyantīti saddā, udāharīyantīti attho. Ghāyatīti ghānaṃ, taṃ sasambhāraghānabilassa anto ajapadasaṇṭhāne padese ghānaviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānaṃ tiṭṭhati. Gandhiyantīti gandhā, attano vatthuṃ sūciyantīti attho. Jīvitaṃ avhāyatīti jivhā, sāyanaṭṭhena vā jivhā. Sā sasambhārajivhāya atiaggamūlapassāni vajjetvā uparimatalamajjhe bhinnauppaladalaggasaṇṭhāne padese jivhāviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānā tiṭṭhati. Rasanti te sattāti rasā, assādentīti attho.
『听觉』者，音声。此乃众多汇聚之声流之力终结，细微、强弱不一，在指骨关节处现现，耳识等依真实境界适当的物之门而稳立。『听闻』者，声音；『所示』者，义理。『嗅觉』者，气味。此乃众多汇聚之气味层之力终结，不动之处，鼻识等依真实境界适当的物之门而稳立。『嗅闻』者，气味；『指示其物』者，义理。『生命』指舌，或以舌侧。此乃众多汇聚之舌所识根本，分别出上中片莲叶聚处，舌识等依真实境界适当的物之门而稳立。『味觉』者，味道；『享受』者，义理。
Kucchitānaṃ āsavadhammānaṃ āyoti kāyo. Āyoti uppattideso. So yāvatā imasmiṃ kāye upādinnapavatti nāma atthi, tattha yebhuyyena kāyappasādo kāyaviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamāno tiṭṭhati. Phusiyantīti phoṭṭhabbā. Manatīti mano, vijānātīti attho. Attano lakkhaṇaṃ dhārentīti dhammā. Manoti sahāvajjanabhavaṅgaṃ. Dhammāti nibbānaṃ muñcitvā avasesā dhammārammaṇadhammā. Manoviññāṇanti javanamanoviññāṇaṃ. Manosamphassoti taṃsampayutto phasso, so sampayuttāya vedanāya vipākapaccayavajjehi sesehi sattahi paccayehi paccayo hoti. Anantarāya teheva sesānaṃ upanissayeneva paccayo hoti.
『背脊』者，烦恼法之一，身也。『背脊』者，生处之地。止于如是身体之中，谓存在依止于身体上之生起批起名，彼处众多中，身体识等依真实境界适当的物之门而获得心悦而稳立。『触觉』者，所应触。『意』者，心，谓知了之义。持有自身特性者，法也。『意』者，与自生行相应者。『法』者，离灭涅槃及余余法境界者。『意识』者，快速心识。『心触』者，所联接之触，即与之相联触，为触与触所缘的一切感受及条件之余留众生之缘起因。无分别障碍，即依该余留诸缘之条件相续而生成果。
Avasiyapavattasallakkhaṇavasena vāti avaso hutvā pavattasaṅkhāre passanavasena olokanavasenāti attho. Rūpe vaso na labbhatīti rūpasmiṃ vasavattibhāvo issarabhāvo na labbhati. Vedanādīsupi eseva nayo.
『依止与发生』以当作条件之标记，以依止归宿为准，以观察之法。谓形色中无所谓依止，形色中依止为无主即独立无所依。于受等亦如是说。
Nāyaṃ, bhikkhave, kāyo tumhākanti attani sati attaniyaṃ nāma hoti, attāyeva ca natthi. Tasmā ‘‘nāyaṃ, bhikkhave, kāyo tumhāka’’nti āha. Nāpi aññesanti añño nāma paresaṃ attā. Tasmiṃ sati aññesaṃ nāma siyā, sopi natthi. Tasmā ‘‘nāpi aññesa’’nti āha. Purāṇamidaṃ, bhikkhave, kammanti nayidaṃ purāṇakammameva, purāṇakammanibbatto panesa kāyo. Tasmā paccayavohārena evaṃ vutto. Abhisaṅkhatantiādi kammavohārasseva vasena purimaliṅgasabhāvatāya vuttaṃ. Ayaṃ panettha attho – abhisaṅkhatanti paccayehi katoti daṭṭhabbo. Abhisañcetayitanti cetanāvatthuko, cetanāmūlakoti daṭṭhabbo. Vedaniyanti vedanāya vatthūti daṭṭhabbo.
「此非汝身，具寿等，此不为汝所有身体，汝身不在彼」故说「此非汝身」。亦非他人所有，此名他身。在彼当有他名，然不真有。故曰「并非他身」。古者，此名业，谓此身为先业流转之业体。此是业因缘，如是言说。所谓造作流转等业体，谓业之本质为积蓄也。此时义谓于此，造作为由各因缘行所成。如是应当观察。造作者为心念所缔也，因心所生为有心所依所为。所感受乃所缘之境也。
Rūpe sāro na labbhatīti rūpasmiṃ niccādisāro na labbhati. Vedanādīsupi eseva nayo. Rūpaṃ assāraṃ nissāranti rūpaṃ assāraṃ sāravirahitañca. Sārāpagatanti sārato apagataṃ. Niccasārasārena vāti bhaṅgaṃ atikkamitvā pavattamānena niccasārena vā. Kassaci niccasārassa abhāvato niccasārena sāro natthi. Sukhasārasārena vāti ṭhitisukhaṃ atikkamitvā pavattamānassa kassaci sukhasārassa abhāvato sukhasārasārena vā. Attasārasārena vāti attattaniyasārasārena vā. Niccena vāti bhaṅgaṃ atikkamitvā pavattamānassa kassaci niccassa abhāvato niccena vā. Dhuvena vāti vijjamānakālepi paccayāyattavuttitāya thirassa kassaci abhāvato dhuvena vā. Sassatena vāti abbocchinnassa sabbakāle vijjamānassa kassaci abhāvato sassatena vā. Avipariṇāmadhammena vāti jarābhaṅgavasena avipariṇāmapakatikassa kassaci abhāvato avipariṇāmadhammena vā.
『形色无常质』者，谓形色中无常实体不具。于受等亦如是说。形色谓无实体无实质。此谓实质已去。无常实质之谓，实质已离去。无常实质乃超越断灭。常实质谓断除以后之平常。或因无常实质不存故不分别常。受乐实质谓越过安住之乐体。自体实质谓于自身非他实之体。常谓超越断灭之谓。常谓断灭之苦经断灭后之常。持常谓过断灭苦及不断灭果。当时有之，若无时无常体。以久有时谓存。永常谓监定时自性常适。无变化质谓长寿无变之质。
Cakkhusuññaṃ attena vā attaniyena vāti ‘‘kārako vedako sayaṃvasī’’ti evaṃ parikappikena attanā vā attābhāvatoyeva attano santakena parikkhārena ca suññaṃ. Sabbaṃ cakkhādilokiyadhammajātaṃ yasmā attā ca ettha natthi, attaniyañca ettha natthi, tasmā ‘‘suñña’’nti vuccatīti attho . Lokuttarāpi dhammā attattaniyehi suññāyeva, suññātītadhammā natthīti vuttaṃ hoti. Tasmiṃ dhamme attattaniyasārassa natthibhāvo vutto hoti. Loke ca ‘‘suññaṃ gharaṃ suñño ghaṭo’’ti vutto gharassa ghaṭassa ca natthibhāvo na hoti, tasmiṃ ghaṭe ca aññassa natthibhāvo vutto hoti. Bhagavatā ca iti yampi koci tattha na hoti, tena taṃ suññaṃ. Yaṃ pana tattha avasiṭṭhaṃ hoti, taṃ santaṃ idamatthīti pajānātīti ayamevattho vutto. Tathā ñāyaganthe saddaganthe ca ayamevattho. Iti imasmiṃ sutte anattalakkhaṇameva kathitaṃ. Anissariyatoti attano issariye avasavattanato. Akāmakāriyatoti attano akāmaṃ arucikaraṇavasena. Apāpuṇiyatoti ṭhātuṃ patiṭṭhābhāvato. Avasavattanatoti attano vase avattanato. Paratoti aniccato paccayāyattavuttito. Vivittatoti nissarato.
『眼识空』者，谓因自身及他人之空无，即谓『因缘所生法无我』，故以自观、心观及自身边界之观察，眼识自观俱空，故谓其空。世间一切眼所见法皆缘生法，因无我，故谓空。出世间法亦空，谓出世间妙有无我，超越空法不有。于此法中，谓无我体无我性。世间如“空屋”、“空罐”为无之说，然屋罐确有形，故说有。世尊所说非世间之有，乃无。彼处所剩者，乃静止，此乃法义。彼处义也，依此义教及义理乃言无我相。无所有者，谓非自身所主及依止。非欲造作者，谓非自身有贪欲所为。非得不得，谓非立住于常及断灭。依止无所依，谓非依其他所依。于他者，谓由无常及因缘所起。离散者，谓离开依止而自由也。
Suddhanti kevalaṃ issarakālapakatīhi vinā kevalaṃ paccayāyattapavattivasena pavattamānaṃ suddhaṃ nāma. Attaniyavirahito suddhadhammapuñjoti ca. Suddhaṃ dhammasamuppādaṃ, suddhaṃ saṅkhārasantatinti suddhaṃ passantassa jānantassa saṅkhārānaṃ santatiṃ abbocchinnasaṅkhārasantatiṃ. Tatheva suddhaṃ passantassa saṅkhārādīni, ekaṭṭhāni ādarena dvattikkhattuṃ vuttāni. Evaṃ passantassa maraṇamukhe bhayaṃ na hoti. Gāmaṇīti ālapanaṃ. Tiṇakaṭṭhasamaṃ lokanti imaṃ upādinnakkhandhasaṅkhātaṃ lokaṃ. Yadā tiṇakaṭṭhasamaṃ paññāya passati. Yathā araññe tiṇakaṭṭhādīsu gaṇhantesu attānaṃ vā attaniyaṃ vā gaṇhātīti na hoti, tesu vā tiṇakaṭṭhādīsu sayameva nassantesupi vinassantesupi attā nassati, attaniyo nassatīti na hoti. Evaṃ imasmiṃ kāyepi nassante vā vinassante vā attā vā attaniyaṃ vā bhijjatīti apassanto paññāya tiṇakaṭṭhasamaṃ passatīti vuccati. Nāññaṃ patthayate kiñci, aññatrappaṭisandhiyāti paṭisandhivirahitaṃ nibbānaṃ ṭhapetvā aññaṃ bhavaṃ vā attabhāvaṃ vā na pattheti.
『净』者，专指不受世间时间运行制约，而因缘相续无碍运转而纯净者。身外无缠绕，谓此为淨法集也。净者谓法之缘起清净，净者谓行蕴连续，净者谓见者于行蕴之连续通达无断。正如净者谓见者之行蕴等，聚合忍受而能转，二十余处中已说。于是见者临终无畏。『群众』谓言。此处如三把稻束等比，世间名为此由蕴聚合成世界。若以智慧契见其似三把稻束，犹如林中三把稻木聚合，无有我执者，虽有毁坏消灭，身外无灭。依此身毀灭，或消灭，身或非我，无见以智慧观此如三把稻束，称之。无他所依，唯独断尽依止，即寂灭涅槃，不得他有生死亦无我相。
Rūpaṃ samannesatīti rūpassa sāraṃ pariyesati. Ahanti vāti diṭṭhivasena. Mamanti vāti taṇhāvasena. Asmīti vāti mānavasena. Tampi tassa na hotīti taṃ tividhampi tassa puggalassa na hoti.
『形色成全』者，探求形色之本质。『伤害』者，视见之所伤害。『我有』者，渴爱之所藉。『我所』者，分别之所取。此三种以其分别说，就是此人所无也。
Idhāti desāpadese nipāto, svāyaṃ katthaci lokaṃ upādāya vuccati. Yathāha – ‘‘idha tathāgato loke uppajjatī’’ti (saṃ. ni. 3.78; a. ni. 4.33). Katthaci sāsanaṃ . Yathāha – ‘‘idheva, bhikkhave, samaṇo, idha dutiyo samaṇo’’ti (ma. ni. 1.139; dī. ni. 2.214). Katthaci okāsaṃ. Yathāha –
此处『此』者，谓时间空间之处，名自诸因缘所现称为界。或谓因，或因缘合聚，或名时，或名处。例言：『此处如来出世』（略经语）。或谓某处说法。例言：『此有比库，此有第二比库』（大部语）。或谓某时机缘。例言：『此时我为天身』（中部语）。
‘‘Idheva tiṭṭhamānassa, devabhūtassa me sato;
『此正立处，神所化者，我念护持』；
Punarāyu ca me laddho, evaṃ jānāhi mārisā’’ti. (dī. ni. 2.369);
『复享寿命，尔时知此灭者』（中部语）。
Katthaci padapūraṇamattameva. Yathāha – ‘‘idhāhaṃ, bhikkhave, bhuttāvī assaṃ pavārito’’ti (ma. ni. 1.30). Idha pana lokaṃ upādāya vuttoti veditabbo. Assutavā puthujjanoti ettha pana āgamādhigamābhāvā ñeyyo ‘‘assutavā’’iti. Yassa hi khandhadhātuāyatanapaccayākārasatipaṭṭhānādīsu uggahaparipucchāvinicchayarahitattā diṭṭhipaṭisedhako neva āgamo, paṭipattiyā adhigantabbassa anadhigatattā neva adhigamo atthi, so āgamādhigamābhāvā ñeyyo ‘‘assutavā’’ iti. Svāyaṃ –
或谓仅为充填地位。例言『此处我已饱食，适清净』（大部语）。此处须知，谓世间之所依。若无闻闻俗人，谓不闻；因九界、五根、五力、正念修持等无提问，不知故断邪见，非律藏亦非入行证果之经典，言无证而未证，无修持者，谓无闻闻。此谓自分者——
Puthūnaṃ jananādīhi, kāraṇehi puthujjano;
凡夫是由出生等诸多因缘所成之人；
Puthujjanantogadhattā, puthuvāyaṃ jano iti. (dī. ni. aṭṭha. 1.7; ma. ni. aṭṭha. 1.2; a. ni. aṭṭha. 1.1.51; paṭi. ma. aṭṭha. 2.1.130);
由于凡夫种种根本的聚合缘起，故称之为凡夫。
So hi puthūnaṃ nānappakārānaṃ kilesādīnaṃ jananādīhipi kāraṇehi puthujjano. Yathāha – puthu kilese janentīti puthujjanā , puthu avihatasakkāyadiṭṭhikāti puthujjanā, puthu satthārānaṃ mukhullokikāti puthujjanā, puthu sabbagatīhi avuṭṭhitāti puthujjanā, puthu nānābhisaṅkhāre abhisaṅkharontīti puthujjanā, puthu nānāoghehi vuyhantīti puthujjanā, puthu nānāsantāpehi santappentīti puthujjanā, puthu nānāpariḷāhehi pariḍayhantīti puthujjanā, puthu pañcasu kāmaguṇesu rattā giddhā gadhitā muñchitā ajjhosannā laggā laggitā palibuddhāti puthujjanā, puthu pañcahi nīvaraṇehi āvuṭā nivuṭā ovuṭā pihitā paṭicchannā paṭikujjitāti puthujjanā (mahāni. 51, 94), puthūnaṃ vā gaṇanapathamatītānaṃ ariyadhammaparammukhānaṃ nīcadhammasamācārānaṃ janānaṃ antogadhattāpi puthujjanā, puthuva ayaṃ visuṃyeva saṅkhyaṃ gato, visaṃsaṭṭho sīlasutādiguṇayuttehi ariyehi janotipi puthujjano. Evametehi ‘‘assutavā puthujjano’’ti dvīhi padehi ye te –
此凡夫者，是由多种不同的烦恼等因缘，包括出生等而构成。譬如——多烦恼者为凡夫，多有邪见不净我见者为凡夫，多世间外道教师者为凡夫，多随流转而起欲者为凡夫，多于种种习气中造作者为凡夫，多于种种烦恼中潜伏者为凡夫，多于种种苦恼中困扰者为凡夫，多于种种疾病中苦恼者为凡夫，多于五欲乐中痴缚者为凡夫，多于五盖中被缠绕者为凡夫（《大念处经》51、94）。又由数不清的凡俗众生以及胡涂恶行者组成的群体，亦属凡夫。虽然已有多生多劫，但未与具足戒律等德相的圣贤结缘者，亦为凡夫。如此种种，故二者谓之 “无闻凡夫”：
‘‘Duve puthujjanā vuttā, buddhenādiccabandhunā;
“二者谓凡夫者，佛世尊及其弟子之言：
Andho puthujjano eko, kalyāṇeko puthujjano’’ti. (dī. ni. aṭṭha. 1.7; ma. ni. aṭṭha. 1.2; saṃ. ni. aṭṭha. 2.2.61; a. ni. aṭṭha. 1.1.51; paṭi. ma. aṭṭha. 2.1.130; dha. sa. aṭṭha. 1007) –
‘盲凡夫为一，善凡夫为一。’”
Dve puthujjanā vuttā, tesu andhaputhujjano vutto hotīti veditabbo.
所言二凡夫中，应知此盲凡夫为第一。
Ariyānaṃ adassāvītiādīsu ariyāti ārakattā kilesehi, anaye na iriyanato, aye iriyanato, sadevakena ca lokena araṇīyato buddhā ca paccekabuddhā ca buddhasāvakā ca vuccanti, buddhā eva vā idha ariyā. Yathāha – ‘‘sadevake, bhikkhave, loke…pe… tathāgato ariyoti vuccatī’’ti (saṃ. ni. 5.1098).
圣者的『见不到』等词，是因圣者断除烦恼而起，此非指不见，而是断尽见解上所有烦恼的意思。依此，圣者乃是断除烦恼者，且称为诸天及世间所敬重者，佛陀与辟支佛及佛的弟子亦称为圣者，唯有佛陀才是真正的圣者。如是说：“诸天及众比库啊……如来便称为圣者”（梵志部法义，5.1098）。
Sappurisāti ettha pana paccekabuddhā tathāgatasāvakā ca ‘‘sappurisā’’ti veditabbā. Te hi lokuttaraguṇayogena sobhanā purisāti sappurisā. Sabbeva vā ete dvidhāpi vuttā. Buddhāpi hi ariyā ca sappurisā ca paccekabuddhāpi buddhasāvakāpi. Yathāha –
至于『善人』，此指辟支佛、如来弟子及佛弟子皆应知晓称之为善人。彼等具世间出世间殊胜功德，故为善人。此义亦分二样。佛陀即是圣者亦是善人，辟支佛与佛弟子亦然。如是说：
‘‘Yo ve kataññū katavedi dhīro, kalyāṇamitto daḷhabhatti ca hoti;
『何者为知恩、明了所作、坚固友善之人，
Dukhitassa sakkacca karoti kiccaṃ, tathāvidhaṃ sappurisaṃ vadantī’’ti. (ma. ni. aṭṭha. 1.2; paṭi. ma. aṭṭha. 2.1.130; dha. sa. aṭṭha. 1007);
能适当为苦难之人作诸事，谓如是善人为说。』（经集部、大毗婆沙论及法句经义解，1007）
‘‘Kalyāṇamitto daḷhabhatti ca hotī’’ti ettāvatā hi buddhasāvako vutto. Kataññutādīhi paccekabuddhā buddhāti, yo imesaṃ ariyānaṃ adassanasīlo, na ca dassane sādhukārī, so ariyānaṃ adassāvīti veditabbo. So cakkhunā adassāvī, ñāṇena adassāvīti duvidho, tesu ñāṇena adassāvī idha adhippeto. Maṃsacakkhunā hi dibbacakkhunā vā ariyā diṭṭhāpi adiṭṭhāva honti tesaṃ cakkhunā vaṇṇamattagahaṇato, na ariyabhāvagocarato. Soṇasiṅgālādayopi cakkhunā ariye passanti, na ca te ariyānaṃ dassāvino.
「坚固友善之人」此词指示佛弟子。以知恩等为辟支佛佛名释者，谓此能识圣者道理行为者，未必善于观察。此谓圣者之『见不到』。圣者有双重见解，即眼见与智慧见，重点在智慧见。以肉眼神通或天眼能观圣者种种显隐之相，但此眼光仅见表象，不属圣者之真实境界。犊狮子等亦能以眼见圣者，但非为圣者所见者。
Tatridaṃ vatthu – cittalapabbatavāsino kira khīṇāsavattherassa upaṭṭhāko vuḍḍhapabbajito ekadivasaṃ therena saddhiṃ piṇḍāya caritvā therassa pattacīvaraṃ gahetvā piṭṭhito āgacchanto theraṃ pucchi – ‘‘ariyā nāma, bhante, kīdisā’’ti? Thero āha – ‘‘idhekacco mahallako ariyānaṃ pattacīvaraṃ gahetvā vattapaṭipattiṃ katvā saha carantopi neva ariye jānāti, evaṃ dujjānā, āvuso, ariyā’’ti. Evaṃ vuttepi so neva aññāsi. Tasmā cakkhunā dassanaṃ na dassanaṃ, ñāṇena dassanameva dassanaṃ. Yathāha – ‘‘alaṃ te, vakkali, kiṃ te iminā pūtikāyena diṭṭhena, yo kho, vakkali, dhammaṃ passati, so maṃ passatī’’ti (saṃ. ni. 3.87). Tasmā cakkhunā passantopi ñāṇena ariyehi diṭṭhaṃ aniccādilakkhaṇaṃ apassanto, ariyānaṃ adhigatañca dhammaṃ anadhigacchanto, ariyakaradhammānaṃ ariyabhāvassa ca adiṭṭhattā ‘‘ariyānaṃ adassāvī’’ti veditabbo.
此处事例：山谷间一位老比库之侍者，上得很高年纪的一天，与长老一同乞食，托他拿长老袈裟。侍者反问长老：“圣者到底为何类？”长老答曰：“有人虽带圣者袈裟，行止如圣者，亦不能识圣者，愚者也，善友啊，这即是圣者。”即使如此讲述，他仍不能识知圣者。因此眼见非见，即智慧见才是。譬如说：“瓦克利啊，你眼见此污秽身影，谁见法者，彼观我乎？”（梵志部法义，3.87）故眼见虽见圣者，却未观见其无常等三相，亦不得证得圣法，亦未达圣者境界，故圣者之『见不到』当以智慧见为准。
Ariyadhammassa akovidoti satipaṭṭhānādibhede ariyadhamme akusalo. Ariyadhamme avinītoti ettha pana –
圣法不明者，谓之于念处等诸法中，圣法之不善者。于此处谓圣法不净者乃至此意。
Duvidho vinayo nāma, ekamekettha pañcadhā;
戒律分为二种，名为二律，其中又各有五种。
Abhāvato tassa ayaṃ, ‘‘avinīto’’ti vuccati. (ma. ni. aṭṭha. 1.2; su. ni. aṭṭha. 1.uragasuttavaṇṇanā; paṭi. ma. aṭṭha. 2.1.130; dha. sa. aṭṭha. 1007);
其不善之由，为此谓之“不净”。（引自摩诃尼律八分、舍卫尼律八分解、毗奈耶摩诃八分等处）
Ayañhi saṃvaravinayo pahānavinayoti duvidho vinayo. Ettha ca duvidhepi vinaye ekamekopi vinayo pañcadhā bhijjati. Saṃvaravinayopi hi sīlasaṃvaro satisaṃvaro ñāṇasaṃvaro khantisaṃvaro vīriyasaṃvaroti pañcavidho. Pahānavinayopi tadaṅgappahānaṃ vikkhambhanappahānaṃ samucchedappahānaṃ paṭippassaddhippahānaṃ nissaraṇappahānanti pañcavidho.
此处二律分别称为约束戒律与舍弃戒律。在此二种戒律中，又各别产生五种。约束戒律为戒之自持、念之自持、慧之自持、忍之自持及精进之自持，共五种。舍弃戒律为断除身行弃、散乱妄行弃、断绝行弃、究竟清净行弃与解脱行弃，亦为五种。
Tattha ‘‘iminā pātimokkhasaṃvarena upeto hoti samupeto’’ti (vibha. 511) ayaṃ sīlasaṃvaro. ‘‘Rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjatī’’ti (ma. ni. 1.295; saṃ. ni. 4.239; a. ni. 3.16) ayaṃ satisaṃvaro.
此中所谓“彼以此戒律止过而得持故而得具足”者，即戒之自持。云“护守眼根，如守眼根之戒”者，即念之自持。
‘‘Yāni sotāni lokasmiṃ, (ajitāti bhagavā,)
世间诸声，世尊称之为不净者，
Sati tesaṃ nivāraṇaṃ;
『念』者，是遮止五盖之法。
Sotānaṃ saṃvaraṃ brūmi, paññāyete pidhiyyare’’ti. (su. ni. 1041; cūḷani. ajitamāṇavapucchāniddesa 4; netti. 11, 45; dha. sa. aṭṭha. 1007) –
此处称为“五根的守护”，谓当护持于根，然后由智慧生起障碍之断除。（经藏与律藏文献多处称此）——
Ayaṃ ñāṇasaṃvaro. ‘‘Khamo hoti sītassa uṇhassā’’ti (ma. ni. 1.24; a. ni. 4.114; 6.58) ayaṃ khantisaṃvaro. ‘‘Uppannaṃ kāmavitakkaṃ nādhivāsetī’’ti (ma. ni. 1.26; a. ni. 4.114; 6.58) ayaṃ vīriyasaṃvaro. Sabbopi cāyaṃ saṃvaro yathāsakaṃ saṃvaritabbānaṃ vinetabbānañca kāyaduccaritādīnaṃ saṃvaraṇato ‘‘saṃvaro’’, vinayanato ‘‘vinayo’’ti vuccati. Evaṃ tāva saṃvaravinayo pañcadhā bhijjatīti veditabbo.
此即为智慧守护。又称容忍守护，谓能容忍寒暑之苦。[中部经、增支部多处称此]此即为精进守护，谓不使起生之贪欲念得住持。[中部经、增支部多处称此]以上诸守护，若依俗谛理，应当依顺分寸，将身体不善之行等加以调伏，此谓守护；经过调伏，则名为戒律。由此可知调伏与戒律，分为五类。
Tathā yaṃ nāmarūpaparicchedādīsu vipassanāñāṇesu paṭipakkhabhāvato dīpālokeneva tamassa, tena tena vipassanāñāṇena tassa tassa anatthassa pahānaṃ. Seyyathidaṃ – nāmarūpavavatthānena sakkāyadiṭṭhiyā, paccayapariggahena ahetuvisamahetudiṭṭhīnaṃ, tasseva aparabhāgena kaṅkhāvitaraṇena kathaṃkathībhāvassa, kalāpasammasanena ‘‘ahaṃ mamā’’ti gāhassa, maggāmaggavavatthānena amagge maggasaññāya, udayadassanena ucchedadiṭṭhiyā, vayadassanena sassatadiṭṭhiyā, bhayadassanena sabhaye abhayasaññāya, ādīnavadassanena assādasaññāya, nibbidānupassanāya abhiratisaññāya , muñcitukamyatāñāṇena amuñcitukāmatāya, upekkhāñāṇena anupekkhāya, anulomena dhammaṭṭhitiyaṃ nibbāne ca paṭilomabhāvassa, gotrabhunā saṅkhāranimittaggāhassa pahānaṃ. Etaṃ tadaṅgappahānaṃ nāma.
又如在对名色分裂等内观智慧之轮转时，如同灯火照明般，由各分别智慧对彼无益法加以舍弃。例如：因名色之起滅而执有我见，因缘系属而起无因无缘见，因不分别而除疑惑，依造集体之摄受现身自我执著，以正邪道明别认道非，依起滅见产生断见，依无常见生常见，因恐怖生相反惧，因怖畏生安心，因厌足生好逸，因欲离而生无欲，因平等生不染，因逆顺法住而生反顺，依族属而入行遮舍弃，此即名为离欲之舍。
Yaṃ pana upacārappanābhedena samādhinā pavattibhāvanivāraṇato ghaṭappahāreneva udakapiṭṭhe sevālassa tesaṃ tesaṃ nīvaraṇādidhammānaṃ pahānaṃ, etaṃ vikkhambhanappahānaṃ nāma. Yaṃ catunnaṃ ariyamaggānaṃ bhāvitattā taṃtaṃmaggavato attano attano santāne ‘‘diṭṭhigatānaṃ pahānāyā’’tiādinā (dha. sa. 277; vibha. 628) nayena vuttassa samudayapakkhiyassa kilesagaṇassa accantaappavattibhāvena pahānaṃ, idaṃ samucchedappahānaṃ nāma. Yaṃ pana phalakkhaṇe paṭippassaddhattaṃ kilesānaṃ, etaṃ paṭippassaddhippahānaṃ nāma. Yaṃ sabbasaṅkhatanissaṭattā pahīnasabbasaṅkhataṃ nibbānaṃ, etaṃ nissaraṇappahānaṃ nāma. Sabbampi cetaṃ pahānaṃ yasmā cāgaṭṭhena pahānaṃ, vinayanaṭṭhena vinayo, tasmā ‘‘pahānavinayo’’ti vuccati. Taṃ taṃ pahānavato vā tassa tassa vinayassa sambhavatopetaṃ ‘‘pahānavinayo’’ti vuccati. Evaṃ pahānavinayopi pañcadhā bhijjatīti veditabbo (ma. ni. aṭṭha. 1.2; su. ni. aṭṭha. 1.uragasuttavaṇṇanā; paṭi. ma. aṭṭha. 2.1.130).
又基于初禅通达而离弃分流，及深定修习时舍除诸根尘转，如水面上去泥，谓除诸烦恼，名为振奋之舍。依四圣道出世修习，终断爱欲，名为斩断烦恼之舍。于烦恼屏息之特征生欢喜安宁，名为欢喜安宁舍。由了知诸造作已尽而证涅槃，名为解脱之舍。以上诸舍，因于放弃庄严，戒律庄严，故名舍戒。各舍之庄严所成，即称舍戒。由此亦知舍戒亦有五种。
Evamayaṃ saṅkhepato duvidho bhedato ca dasavidho vinayo bhinnasaṃvarattā, pahātabbassa ca appahīnattā yasmā etassa assutavato puthujjanassa natthi, tasmā abhāvato tassa ayaṃ ‘‘avinīto’’ti vuccatīti. Eseva nayo sappurisānaṃ adassāvī sappurisadhammassa akovido, sappurisadhamme avinītoti etthapi. Ninnānākaraṇañhi etamatthato. Yathāha – ‘‘yeva te ariyā, teva te sappurisā. Yeva te sappurisā, teva te ariyā. Yo eva so ariyānaṃ dhammo, so eva so sappurisānaṃ dhammo. Yo eva so sappurisānaṃ dhammo, so eva so ariyānaṃ dhammo. Yeva te ariyavinayā, teva te sappurisavinayā. Yeva te sappurisavinayā, teva te ariyavinayā. Ariyeti vā, sappuriseti vā, ariyadhammeti vā, sappurisadhammeti vā, ariyavinayeti vā, sappurisavinayeti vā esese eke ekaṭṭhe same samabhāge tajjāte taññevāti (dha. sa. aṭṭha. 1007; paṭi. ma. aṭṭha. 2.1.130).
综上略说，戒律有两种又细分十种，因守护断除分离，及舍弃未舍两种，有于初学凡夫未闻者称为无戒。此义必应理解。此亦说明贤达者能见贤达行为，不识贤达法者与贤达法无缘。对此感应即无戒。正如说：“诸阿拉汉即诸贤达者，诸贤达者即阿拉汉。何为阿拉汉之法，即是贤达者之法。何为贤达者之法，即是阿拉汉之法。诸阿拉汉戒，亦即贤达者戒，贤达者戒亦即阿拉汉戒。无论称为阿拉汉，贤达者，阿拉汉法，贤达者法，阿拉汉戒，贤达者戒，皆是一体同质无差异。”（多处论书与律藏文献所述）
Rūpaṃ attato samanupassatīti idhekacco rūpaṃ attato samanupassati, ‘‘yaṃ rūpaṃ, so ahaṃ, yo ahaṃ, taṃ rūpa’’nti rūpañca attānañca advayaṃ samanupassati. Seyyathāpi telappadīpassa jhāyato ‘‘yā acci, so vaṇṇo. Yo vaṇṇo, sā accī’’ti acciñca vaṇṇañca advayaṃ samanupassati, evameva idhekacco rūpaṃ attato…pe… samanupassatīti (paṭi. ma. 1.130-131) evaṃ rūpaṃ ‘‘attā’’ti diṭṭhipassanāya passati. Rūpavantaṃ vā attānanti arūpaṃ ‘‘attā’’ti gahetvā chāyāvantaṃ rukkhaṃ viya taṃ rūpavantaṃ ‘‘attā’’ti samanupassati. Attani vā rūpanti arūpameva ‘‘attā’’ti gahetvā pupphasmiṃ gandhaṃ viya attani rūpaṃ samanupassati. Rūpasmiṃ vā attānanti arūpameva ‘‘attā’’ti gahetvā karaṇḍake maṇiṃ viya taṃ attānaṃ rūpasmiṃ samanupassati. Vedanādīsupi eseva nayo.
色从自身观察，即有人于此处从自身观察色，谓『此色是我，我是彼，此色』，观察色与我二者不分别。犹如观察油灯光明时说『何为火，乃为色；何为色，乃是火』，火与色不分别，如此此处有人自观色……此谓色为我，以此观见为见解。谓有色者为我，以无色者为我，如持有影木般，视色有为我。或谓于自身即为色，如持花香，视色为我。或谓于色即自我，如持矿珠，视自身于色中。于受等亦复如是理。
Tattha ‘‘rūpaṃ attato samanupassatī’’ti suddharūpaṃyeva ‘‘attā’’ti kathitaṃ. ‘‘Rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. Vedanaṃ attato… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassatī’’ti (paṭi. ma. 1.131) imesu sattasu ṭhānesu arūpaṃ ‘‘attā’’ti kathitaṃ, ‘‘vedanāvantaṃ vā attānaṃ, attani vā vedanā, vedanāya vā attāna’’nti evaṃ catūsu khandhesu tiṇṇaṃ tiṇṇaṃ vasena dvādasasu ṭhānesu rūpārūpamissako attā kathito. Tattha rūpaṃ attato samanupassati. Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassatīti pañcasu ṭhānesu ucchedadiṭṭhi kathitā. Avasesesu sassatadiṭṭhi. Evamettha pannarasa bhavadiṭṭhiyo pañca vibhavadiṭṭhiyo honti. Tā sabbāpi maggāvaraṇā, na saggāvaraṇā, paṭhamamaggavajjhāti veditabbā.
于是色从自身观察，谓纯色即为我。『有色者为我，于我有色，于色中有我，于受内为我……及想、行、识从自身观察』，于此七处谓无色为我。『有受者为我，于我有受，于受中有我』，如是于四蕴中分别，三十二处合十二处，有色与无色相杂，而谓为我。此中色从自身观察，受、想、行、识亦同。于五处中谈断见，于余处谈常见。由此十五种生见与五种灭见，皆为道之覆蔽，非天之覆蔽，先道第一当知之。
Āraññikoti araññe nivāsaṃ. Pavaneti mahante gambhīravane. Caramānoti tahiṃ tahiṃ vicaramāno. Vissattho gacchatīti nibbhayo nirāsaṅko carati. Anāpāthagato luddassāti migaluddassa parammukhagato. Antamakāsi māranti kilesamāraṃ vā devaputtamāraṃ vā antaṃ akāsi. Apadaṃ vadhitvāti kilesapadaṃ hantvā nāsetvā. Māracakkhuṃ adassanaṃ gatoti mārassa adassanavisayaṃ patto. Anāpāthagatoti mārassa parammukhaṃ patto. Sesaṃ sabbattha pākaṭameva.
「林居」谓于树林中居止；「风」谓大而深远之林间风；「行者」谓于彼处来回游行；「亲信」谓无畏无疑而行；「远径入林」谓深入于野鹿之乡；「终结者」谓摧灭烦恼魔，或魔比库天魔；「斩断足迹」谓灭除烦恼印迹；「无见魔眼」谓不见魔之境界；「近迹入林」谓受魔头之所缠绕。其余均显然通达。
Evaṃ bhagavā idampi suttaṃ arahattanikūṭeneva desesi, desanāpariyosāne ca vuttasadisoyeva dhammābhisamayo ahosīti.
如是世尊亦于阿拉汉聚处所说斯经，于说法结束时亦具如是法之证得。
Saddhammappajjotikāya cūḷaniddesa-aṭṭhakathāya · 正法明灯小义释注疏中
Mogharājamāṇavasuttaniddesavaṇṇanā niṭṭhitā. · 摩嘎罗阇学童经义释之解释已毕。
16. Piṅgiyamāṇavasuttaniddesavaṇṇanā十六、宾吉亚学童经义释之解释
§89
89. Soḷasame piṅgiyasuttaniddese – jiṇṇohamasmi abalo vītavaṇṇoti so kira brāhmaṇo jarābhibhūto vīsavassasatiko jātiyā, dubbalo ca ‘‘idha pādaṃ karissāmī’’ti aññatreva karoti, vinaṭṭhapurimachavivaṇṇo ca. Tenāha – ‘‘jiṇṇohamasmi abalo vītavaṇṇo’’ti. Māhaṃnassaṃ momuho antarāvāti māhaṃ tuyhaṃ dhammaṃ asacchikatvā antarā eva avidvā hutvā anassiṃ. Jātijarāya idha vippahānanti idheva tava pādamūle pāsāṇake cetiye vā jātijarāya vippahānaṃ nibbānaṃ dhammarasaṃ ahaṃ vijaññaṃ, taṃ me ācikkha.
第八十九，论六十六经之一之皮吉亚经释义——「我老矣，弱而无力，色衰退」者，即彼婆罗门年寿高达二百余岁，身虽衰弱，却于一处曰『吾将施脚』，于他处却行他事，彼色像未消逝如此。由此谓曰『我老矣，弱且无力，色衰退』。此谓「莫蒙矇蔽，为彼我汝异，可于法不信，迷于无明，不知此理」。谓「因生老故，此地断灭」，或于脚根石塔等处，此断灭生死味，我深知此义，愿示予我。
Abaloti balavirahito. Dubbaloti dubbalabalo. Appabaloti parittabalo. Appathāmoti parittavīriyo. Vītavaṇṇoti parivattitachavivaṇṇo. Vigatavaṇṇoti apagatachavivaṇṇo. Vigacchitavaṇṇoti dūrībhūtachavivaṇṇo. Yā sā purimā subhā vaṇṇanibhāti yā sā subhā sundarā purimakāle sati, sā vaṇṇanibhā etarahi antarahitā vigatā. Ādīnavo pātubhūtoti upaddavo pāturahosi. ‘‘Yā sā purimā subhā vaṇṇanibhā’’ti pāṭhaṃ ṭhapetvā ‘‘yā subhā assā’’ti eke vaṇṇayanti.
「无力」者，力已离之意；「弱」者，弱且无力；「小力」者，小而有限之力；「少勇」者，努力甚微；「色衰」者，如迂回流转而色衰退；「色绝」者，失去色彩；「色远离」者，色距遥远。昔日善色光辉，而今此色消退且灭。谓「危害生已，祸患临头」。于「昔日色光辉」此段文中，亦有人作「昔为美色」之异文。
Asuddhāti paṭalādīhi asuddhā. Avisuddhāti timirādīhi avisuddhā. Aparisuddhāti samantato phoṭapaṭalādīhi pariyonaddhattā aparisuddhā. Avodātāti nappasannā pasannasadisā. No tathā cakkhunā rūpe passāmīti yathā porāṇacakkhunā rūpārammaṇaṃ passāmi olokemi, tathā tena pakārena idāni na passāmi. Sotaṃ asuddhantiādīsupi eseva nayo. Māhaṃ nassanti ahaṃ mā vinassaṃ.
净者者，净叶等；非净者者，自黑暗等起非净；不净者者，自周遍有破破叶等并生不净；无明者者，不明朗、非明显之物；非以眼观色，犹如昔日以旧眼观色礼触现观，今则非彼般观。声闻、非净等亦皆同此理。愿我不灭，莫令我灭。
§90
90. Idāni yasmā piṅgiyo kāye sāpekkhatāya ‘‘jiṇṇohamasmī’’tiādimāha . Tenassa bhagavā kāye sinehappahānatthaṃ ‘‘disvāna rūpesu vihaññamāne’’ti gāthamāha. Tattha rūpesūti rūpahetu rūpapaccayā. Vihaññamāneti kammakāraṇādīhi upahaññamāne. Ruppanti rūpesūti cakkhurogādīhi ca rūpahetuyeva janā ruppanti bādhiyanti.
现在，因年老对身怀有依赖，谓『我已衰老』等。对此，世尊说，为断除对身之爱，于色相生厌恶时，即有偈言。言色者，即色之缘起，由色相缘生。所谓厌恶者，是因业因等导致之损害。众生由眼根及诸法而生色受，扰乱所缘。
Haññantīti ghaṭīyanti. Vihaññantīti vihesiyanti. Upavihaññantīti hatthapādacchedādiṃ labhanti. Upaghātiyantīti maraṇaṃ labhanti. Kuppantīti parivattanti. Pīḷayantīti vighātaṃ āpajjanti. Ghaṭṭayantīti ghaṭṭanaṃ pāpuṇanti. Byādhitāti bhītā. Domanassitāti cittavighātaṃ pattā. Vemāneti nassamāne.
毁损者，即破坏。厌恶者，即憎恨。上厌恶者，得至断手断足等。加害者，致死。堕落者，转变退坏。压迫者，致痛害。蒙蔽者，受困境。病患者，即恐惧。愁苦者，心受摧损。离灭者，灭亡。
§91
91. Evaṃ bhagavatā yāva arahattaṃ, tāva kathitaṃ paṭipattiṃ sutvā piṅgiyo jarādubbalatāya visesaṃ anadhigantvā ca puna ‘‘disā catasso’’ti imāya gāthāya bhagavantaṃ thomento desanaṃ yācati.
于是，至阿拉汉果之前，闻佛所说之修行法，而老弱众生因身衰弱未得善果，复以『四方』等偈讽谤世尊，请求佛为其开示。
§92
92. Athassa bhagavā punapi yāva arahattaṃ, tāva paṭipadaṃ dassento ‘‘taṇhādhipanne’’ti gāthamāha.
世尊复现其法道，至阿拉汉果时，示现偈言『渴爱已灭』。
Taṇhādhipanneti taṇhāya vimuccitvā ṭhite. Taṇhānugeti taṇhāya saha gacchante. Taṇhānugateti taṇhāya anubandhante. Taṇhānusaṭeti taṇhāya saha dhāvante. Taṇhāya panneti taṇhāya nimugge. Paṭipanneti taṇhāya avatthaṭe. Abhibhūteti maddite. Pariyādinnacitteti pariyādiyitvā gahitakusalacitte.
渴爱已灭者，即渴爱断灭而立定。随渴爱者，随渴爱而行。伴渴爱者，伴随渴爱而行。随顺渴爱者，与渴爱同奔走。渴爱没灭者，陷于渴爱。修习者，则逮至渴爱底止。制伏者，则心被制伏。周详察者，审慎了知心为善。
Santāpajāteti sañjātacittasantāpe. Ītijāteti roguppanne. Upaddavajāteti ādīnavajāte. Upasaggajāteti uppannadukkhajāte.
『苦恼已生』者，谓心中苦恼已然生起。『疫病已生』者，谓疾病已然生起。『患难已生』者，谓祸患已然生起。『障难已生』者，谓苦厄已然生起。
Virajaṃ vītamalanti ettha virajanti vigatarāgādirajaṃ. Vītamalanti vītarāgādimalaṃ. Rāgādayo hi ajjhottharaṇaṭṭhena rajo nāma, dūsaṭṭhena malaṃ nāma. Dhammacakkhunti katthaci paṭhamamaggañāṇaṃ , katthaci ādīni tīṇi maggañāṇāni, katthaci catutthamaggañāṇampi. Idha pana jaṭilasahassassa catutthamaggañāṇaṃ. Piṅgiyassa tatiyamaggañāṇameva. Yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhammanti vipassanāvasena evaṃ pavattassa dhammacakkhuṃ udapādīti attho. Sesaṃ sabbattha pākaṭameva.
『Virajaṃ vītamalanti』于此处谓断净染污，即断除贪嗔痴等烦恼污秽。『Vītamalanti』则指去除诸染垢。贪嗔痴等烦恼本身即为扰乱心性的垢污和污染。『Dhammacakkhunti』在某时指第一圣道智，某时指初三圣道智，某时又指第四圣道智。此处是指最难修持的第四圣道智。中间依前后顺序，第三圣道智足矣。所谓圣道智，实为观照一切法产生之因，能断除一切法，因此为断除之智，借此慧眼得以显现。由此明白从染污起到其断灭，正是观照深入产生智慧，讲法之意即是此。其余杂说皆广为显露。
Evaṃ idampi suttaṃ bhagavā arahattanikūṭeneva desesi, desanāpariyosāne ca piṅgiyo anāgāmiphale patiṭṭhāsi. So kira antarantarā cintesi – ‘‘evaṃ vicitrapaṭibhānaṃ nāma desanaṃ na labhati mayhaṃ mātulo bāvarī savanāyā’’ti. Tena sinehavikkhepena arahattaṃ pāpuṇituṃ nāsakkhi. Antevāsikā panassa sahassajaṭilā arahattaṃ pāpuṇiṃsu. Sabbeva iddhimayapattacīvaradharā ehibhikkhuno ahesunti.
世尊以阿拉汉集结法正次第宣说此经，且在说法终结时，第三阿拉汉坚定于不再来果。有一时起内心疑虑谓：“此般深妙法已非我所常闻习。”因此心中生起悭嫉难以证得阿拉汉果。其间成千上万难以成就阿拉汉果者，皆怀此疑心。同处之比库多具神通力，身披袈裟，俱皆如此。
Saddhammappajjotikāya cūḷaniddesa-aṭṭhakathāya · 正法显照之小义释注疏中
Piṅgiyamāṇavasuttaniddesavaṇṇanā niṭṭhitā. · 宾吉亚学童经义释之解释已毕。
17. Pārāyanatthutigāthāniddesavaṇṇanā十七、彼岸道赞颂偈义释之解释
§93
93. Ito paraṃ saṅgītikārā desanaṃ thomentā ‘‘idamavoca bhagavā’’tiādimāhaṃsu. Tattha idamavocāti idaṃ pārāyanaṃ avoca. Paricārakasoḷasānanti bāvarissa paricārakena piṅgiyena saha soḷasānaṃ, buddhassa vā bhagavato paricārakānaṃ soḷasānanti paricārakasoḷasānaṃ. Te eva ca brāhmaṇā tattha soḷasasu disāsu purato ca pacchato ca vāmapassato ca dakkhiṇapassato ca cha cha yojanā nisinnā ujukena dvādasayojanikā ahosi. Ajjhiṭṭhoti yācito.
第九十三节。其后有供养者、音乐师等围绕说法，称：“世尊讲此法语。”此谓「此」即彼处之告终语句（pārāyana），说明服侍者共计十六人，同时又称为世尊随侍者之十六人。彼处有婆罗门等十六人，各方前后左右坐成正直，宽约十二由旬。其间有人请求世尊回视。
§94-97
94-97.Atthamaññāyāti pāḷiatthamaññāya. Dhammamaññāyāti pāḷimaññāya. Pārāyananti evaṃ imassa dhammapariyāyassa adhivacanaṃ āropetvā tesaṃ brāhmaṇānaṃ nāmāni kittayanto ‘‘ajito…pe… buddhaseṭṭhamupāgamu’’nti āhaṃsu. Tattha sampannacaraṇanti nibbānapadaṭṭhānabhūtena pātimokkhasīlādinā sampannaṃ. Isinti mahesiṃ.
『了知义』者，谓了知巴利圣典之义。『了知法』者，谓了知巴利圣典。『彼岸道』者，此为此法门之异名。彼等婆罗门列举其名，谓「阿基多……乃至……趋近最胜佛」。其中，『具足行道』者，谓以作为涅槃之足处的别解脱戒等而具足圆满。『仙』者，谓大仙。
Niddese upāgamiṃsūti samīpaṃ gamiṃsu. Upasaṅkamiṃsūti avidūraṭṭhānaṃ gamiṃsu. Payirupāsiṃsūti samīpe nisīdiṃsu. Paripucchiṃsūti paripucchaṃ āhariṃsu. Parigaṇhiṃsūti tulayiṃsu. ‘‘Codayiṃsū’’ti keci.
在《义释》中：『趋近』，谓前往其旁。『亲近』，谓前往不远处。『侍奉』，谓坐于其旁侧。『遍问』，谓提出问询。『受持』，谓加以权衡考量。另有异本作『质询』。
Sīlācāranibbattīti uttamasīlācāranibbatti, maggena nipphannasīlanti attho.
戒德之成就，谓最高善业之成就；谓因行道而成就的戒德之意。
Gambhīreti uttānabhāvapaṭikkhepavacanaṃ. Duddaseti gambhīrattā duddase, dukkhena daṭṭhabbe, na sakkā sukhena daṭṭhuṃ. Duddasattāva duranubodhe, dukkhena avabujjhitabbe, na sakkā sukhena avabujjhituṃ. Santeti nibbute. Paṇīteti atappake. Idaṃ dvayaṃ lokuttarameva sandhāya vuttaṃ. Atakkāvacareti takkena na avacaritabbe na ogāhitabbe ñāṇeneva avacaritabbe. Nipuṇeti saṇhe. Paṇḍitavedanīyeti sammā paṭipannehi paṇḍitehi veditabbe.
深奥者，谓高深境界不应轻忽弃绝之语。困难难解者，谓其因苦难而难以体悟，不可能因乐而体悟。困难状态者，谓因不易理解之苦而被领悟，乐难以透彻明了。寂灭者，谓涅槃已成。精进者，谓用热忱努力。此二者乃超世间境界故而言。非理性行者，谓不得以理性而行，亦不可令其行，惟以智慧方能行。巧妙者，谓思虑周密。贤哲所体，谓应由善行者贤哲得知。
§98
98.Tosesīti tuṭṭhiṃ āpādesi. Vitosesīti vividhā tesaṃ somanassaṃ uppādesi. Pasādesīti tesaṃ cittappasādaṃ akāsi . Ārādhesīti ārādhayi siddhiṃ pāpesi. Attamane akāsīti somanassavasena sakamane akāsi.
责备者，谓使心满意足。止怒者，谓令怒意消除，使生多种欢喜。使安心者，谓令心清净。努力者，谓努力实现成就。心内不作者，谓由喜悦之因使心不作。
§99
99. Tato paraṃ brahmacariyamacariṃsūti maggabrahmacariyaṃ acariṃsu.
之后，谓不行戒律者，谓不行戒为道。
§101
101.Tasmā pārāyananti tassa pārabhūtassa nibbānassa āyatananti vuttaṃ hoti.
是故，谓究竟境界，谓那究竟之涅槃处为界。
Saddhammappajjotikāya cūḷaniddesa-aṭṭhakathāya · 正法显照之小义释注疏中
Pārāyanatthutigāthāniddesavaṇṇanā niṭṭhitā. · 《彼岸道赞颂偈义释之阐释》已完结。
18. Pārāyanānugītigāthāniddesavaṇṇanā十八、《彼岸道随颂偈义释之阐释》
§102
102.Pārāyanamanugāyissanti assa ayaṃ sambandho – bhagavatā hi pārāyane desite soḷasasahassajaṭilā arahattaṃ pāpuṇiṃsu, avasesānañca cuddasakoṭisaṅkhānaṃ devamanussānaṃ dhammābhisamayo ahosi. Vuttañhetaṃ porāṇehi –
终会共同随其究竟境界，这是因缘关系——世尊于究竟境界中宣说，十六万余复杂之阿拉汉果已被成就，最后有一千三百万天人及人众得法之总会。对此古经已有明说——
‘‘Tato pāsāṇake ramme, pārāyanasamāgame;
“于是于岩石之地，聚集于禅定圆满之处；
Amataṃ pāpayī buddho, cuddasa pāṇakoṭiyo’’ti. (su. ni. aṭṭha. 2.1138);
圣者无死因者正觉者，聚集千万勇士。”（见《增支部·注疏》第二册第1138行）
Niṭṭhitāya pana dhammadesanāya tato tato āgatā manussā bhagavato ānubhāvena attano attano gāmanigamādīsveva pāturahesuṃ. Bhagavāpi sāvatthimeva agamāsi paricārakasoḷasādīhi anekehi bhikkhusahassehi parivuto. Tattha piṅgiyo bhagavantaṃ vanditvā āha – ‘‘gacchāmahaṃ, bhante, bāvarissa buddhuppādaṃ ārocetuṃ, paṭissutañhi tasseva mayā’’ti. Atha bhagavatā anuññāto ñāṇagamaneneva godhāvarītīraṃ gantvā pādagamanena assamābhimukho agamāsi. Tamenaṃ bāvarī brāhmaṇo maggaṃ olokento nisinno dūratova taṃ khārijaṭādivirahitaṃ bhikkhuvesenāgacchantaṃ disvā ‘‘buddho loke uppanno’’ti niṭṭhamagamāsi. Sampattañcāpi naṃ pucchi – ‘‘kiṃ, piṅgiya, buddho loke uppanno’’ti? ‘‘Āma, brāhmaṇa, uppanno, pāsāṇake cetiye nisinno amhākaṃ dhammaṃ desesi, tamahaṃ tuyhaṃ desessāmī’’ti. Tato bāvarī mahatā sakkārena sapariso taṃ pūjetvā āsanaṃ paññāpesi. Tattha nisīditvā piṅgiyo ‘‘pārāyanamanugāyissa’’ntiādimāha.
但为了圆满教法的宣说，从那里起，人们纷纷前来，以世尊之神通，在自己所属的村落、城镇中即如护持宝物一般，供养世尊。世尊亦在舍卫城到来，置身侍者十六人及多达数千比库环绕之中。于彼，比尼迦尊者敬礼世尊而言：“尊者，我欲往布伐梨地传达佛陀之道，此乃为已闻者复说之义。”世尊默许，随其意识，步行越过傍有甘蔗林之岸，向阿萨摩之地前进。时有布伐梨婆罗门观察道路，见其远方有比库群出行，远远观望无杂栗树等遮蔽，遂言：“佛陀世间现出。”众皆踵随往至。即使至彼，未曾询问：“比尼迦，佛陀今世显现乎？”比尼迦答言：“是的，婆罗门，佛陀已现，于布伐梨祠堂坐讲法门，我将为汝再宣此法。”于是婆罗门携众敬礼供养，以盛大敬意献座。彼坐定时，比尼迦云：“必随究竟涅槃道。”
Tattha anugāyissanti bhagavato gītaṃ anugāyissaṃ. Yathāddakkhīti yathā sāmaṃ saccābhisambodhena asādhāraṇañāṇena ca addakkhi. Nikkāmoti pahīnakāmo. ‘‘Nikkamo’’tipi pāṭho, vīriyavāti attho. Nikkhanto vā akusalapakkhā. Nibbanoti kilesavanavirahito, taṇhāvirahito eva vā. Kissa hetu musā bhaṇeti yehi kilesehi musā bhaṇeyya, ete tassa pahīnāti dasseti. Etena brāhmaṇassa savane ussāhaṃ janeti (su. ni. aṭṭha. 2.1138).
彼必随圣者之歌声而行。我等亦如是能知，得以真实觉悟，证得非凡之智。‘出世’谓断绝欲望之意，‘出世’一词可通理解为用力精进之义。离去者断绝所有不善，涅槃者远离烦恼或断除渴望。因何谓空妄言？因一切烦恼所生妄言皆为虚妄，可见其已去除烦恼。婆罗门闻之心生欢悦与精进。（见《增支部·注疏》第二册第1138行）
Amaloti kilesamalavirahito. Vimaloti vigatakilesamalo. Nimmaloti kilesamalasuddho. Malāpagatoti kilesamalā dūrībhūto hutvā carati. Malavippahīnoti kilesamalappahīno. Malavimuttoti kilesehi vimutto. Sabbamalavītivattoti vāsanādisabbakilesamalaṃ atikkanto. Te vanāti ete vuttappakārā kilesā.
‘清净’者谓除净烦恼污垢；‘清净’意为除烦恼之垢荡然无存；‘无垢’即烦恼之污痕净除；‘无垢行’指烦恼之垢远离而行；‘断垢’谓已断尽烦恼之垢；‘解垢’是从烦恼中获得解脱；‘远超净垢’是指超过一切习气及烦恼污秽者。此等皆谓烦恼也。
§103
103. Vaṇṇūpasaṃhitanti guṇūpasaṃhitaṃ.
103.“色相聚集”意指诸种功德所集成。
§104
104.Saccavhayoti buddho hi sacceneva avhānena nāmena yutto. Brahmeti taṃ brāhmaṇaṃ ālapati.
第一〇四条：“真理”称之为“佛”，确因真理自身的称谓而合适。婆罗门即称呼那人为“婆罗门”。
Tattha lokoti lujjanaṭṭhena loko. Eko loko bhavalokoti tebhūmakavipāko. So hi bhavatīti bhavo, bhavo eva loko bhavaloko. Bhavaloko ca sambhavaloko cāti ettha ekeko dve dve hoti. Bhavaloko hi sampattibhavavipattibhavavasena duvidho. Sambhavalokopi sampattisambhavavipattisambhavavasena duvidho. Tattha sampattibhavalokoti sugatiloko. So hi iṭṭhaphalattā sundaro lokoti sampatti, bhavatīti bhavo, sampatti eva bhavo sampattibhavo, so eva loko sampattibhavaloko. Sampattisambhavalokoti sugatūpagaṃ kammaṃ. Tañhi sambhavati etasmā phalanti sambhavo, sampattiyā sambhavo sampattisambhavo, sampattisambhavo eva loko sampattisambhavalokoti.
这里“世界”指的是由众生聚集而成的领域。“一世界”指三界的现象变化。所谓存在是“存在”，存在即“世界存在”。世界存在与生成世界存在共为两种。世界存在乃因有成败盛衰而成，因而区分两类。生成世界存在亦是因成败生成而成，同样区分两类。所谓成就世界存在即为善趣世界，这是因行为之善业得果，称为成就世界存在。所谓生成成就世界存在即为引起善趣业，因其产生而得果，称为生成成就世界存在。
Vipattibhavalokoti apāyaloko. So hi aniṭṭhaphalattā virūpo lokoti vipatti, bhavatīti bhavo, vipatti eva bhavo vipattibhavo, vipattibhavo eva loko vipattibhavaloko. Vipattisambhavalokoti apāyūpagaṃ kammaṃ. Tañhi sambhavati etasmā phalanti sambhavo, vipattiyā sambhavo vipattisambhavo, vipattisambhavo eva loko vipattisambhavalokoti. Tisso vedanāti sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā lokiyā eva. Āhārāti paccayā. Paccayā hi attano phalaṃ āharantīti āhārā. Kabaḷīkārāhāro phassāhāro manosañcetanāhāro viññāṇāhāroti cattāro. Vatthuvasena kabaḷīkattabbattā kabaḷīkāro, ajjhoharitabbattā āhāro, odanakummāsādivatthukāya ojāyetaṃ nāmaṃ. Sā hi ojaṭṭhamakarūpāni āharatīti āhāro. Cakkhusamphassādiko chabbidho phasso tisso vedanā āharatīti āhāro. Manaso sañcetanā na sattassāti manosañcetanā yathā cittekaggatā, manasā vā sampayuttā sañcetanā manosañcetanā yathā ājaññaratho, tebhūmakakusalākusalacetanā. Sā hi tayo bhave āharatīti āhāro. Viññāṇanti ekūnavīsatibhedaṃ paṭisandhiviññāṇaṃ. Tañhi paṭisandhināmarūpaṃ āharatīti āhāro.
所谓堕落世界存在即为恶趣世界，由恶果所生，故名堕落世界存在。堕落生成世界存在即因恶业而生，因而得果，即堕落生成世界存在。三种感受是世间感受，包括苦感受、乐感受及非苦非乐感受。所谓摄取是因，它赖因而生自身的果报，称为摄取。摄取中有污染摄取、感触摄取、心意志摄取及识摄取共四类。以资具因则称污染，是应即除的摄取；以资具因等同炒米等谷类称食资；此为具力摄取。视觉感触所生六种触感，合为三种感受，亦名摄取。心意志非实体，指心意联结之意志，称心意志摄取；此如车夫驾驭马匹般，分别善恶意志也。此三者皆引生存在，故称摄取。识是二十九类续识，因而引生名色，故为摄取。
Upādānakkhandhāti upādānagocarā khandhā upādānakkhandhā, majjhe padalopo daṭṭhabbo. Upādānasambhūtā vā khandhā upādānakkhandhā yathā tiṇaggi, thusaggi. Upādānavidheyyā vā khandhā upādānakkhandhā yathā rājapuriso. Upādānappabhavā vā khandhā upādānakkhandhā yathā puppharukkho, phalarukkho. Upādānāni pana kāmupādānaṃ diṭṭhupādānaṃ sīlabbatupādānaṃ attavādupādānanti cattāri. Atthato pana bhusaṃ ādānanti upādānaṃ. Rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandhoti pañca. Cha ajjhattikāni āyatanānīti cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, manāyatanaṃ. Satta viññāṇaṭṭhitiyo vuttanayā eva. Tathā aṭṭhalokadhammā. Api ca – lābho, alābho, yaso, ayaso, nindā, pasaṃsā, sukhaṃ, dukkhanti ime aṭṭha lokappavattiyā sati anuparivattanadhammakattā lokassa dhammāti lokadhammā. Etehi mutto satto nāma natthi, buddhānampi hontiyeva. Yathāha –
所谓取蕴，是指适于取著的蕴，应当于中间细察分辨。由取集蕴而成，故称取蕴，如草木苇类。由取增长蕴构成，如王侯贵人。由取过程生，如花树果树。取因有欲取、见取、戒禁取、我见取四种。意谓从目的来说，是贪取。取蕴分为色取蕴、受取蕴、想取蕴、行取蕴、识取蕴五类。眼耳鼻舌身意为内六入处。七识建立说法同此，另有八界法论。又谓八种世俗法：利得、不利得、名声、无名声、非难、称赞、快乐、痛苦，均为世俗作用，称为界法。诸因称为因缘，就是因缘悉皆引生自身果报，谓食资。腐蚀性的食资、触感食资、心意志食资及识食资共四，是为食资。故此能养育身心，称为食资增力。
‘‘Aṭṭhime, bhikkhave, lokadhammā lokaṃ anuparivattanti, loko ca aṭṭha lokadhamme anuparivattati. Katame aṭṭha? Lābho ca alābho ca…pe… sukhañca dukkhañca. Ime kho, bhikkhave, aṭṭha lokadhammā lokaṃ anuparivattanti, loko ca ime aṭṭha lokadhamme anuparivattatī’’ti (a. ni. 8.6).
世尊告诸比库：“世间法有八种，因缘转变，故转动世间。何为八？利得、不利得、名声、无名声、非难、称赞、快乐、痛苦。诸比库，此八世间法因缘转动世间，世间亦依此八法而转动。”
Tattha anuparivattantīti anubandhanti nappajahanti, lokato na nivattantīti attho. Lābhoti pabbajitassa cīvarādi, gahaṭṭhassa dhanadhaññādilābho. Soyeva alabbhamāno lābho alābho na lābho alābhoti vuccati, no ca attābhāvappattito pariññeyyo siyā. Yasoti parivāro. Soyeva alabbhamāno yaso ayaso. Nindāti avaṇṇabhaṇanaṃ. Pasaṃsāti vaṇṇabhaṇanaṃ. Sukhanti kāmāvacarakāyikacetasikaṃ. Dukkhanti puthujjanasotāpannasakadāgāmīnaṃ kāyikacetasikaṃ, anāgāmiarahantānaṃ kāyikameva. Sattāvāsāti sattānaṃ āvāsā, vasanaṭṭhānānīti attho. Tāni pana tathā pakāsitā khandhā eva. Sattasu viññāṇaṭṭhitīsu asaññasattena ca nevasaññānāsaññāyatanena ca saddhiṃ nava sattāvāsā. Dasāyatanānīti cakkhāyatanaṃ, rūpāyatanaṃ, sotāyatanaṃ, saddāyatanaṃ, ghānāyatanaṃ, gandhāyatanaṃ, jivhāyatanaṃ, rasāyatanaṃ, kāyāyatanaṃ, phoṭṭhabbāyatananti evaṃ dasa. Dvādasāyatanānīti manāyatanadhammāyatanehi saddhiṃ evaṃ dvādasa. Aṭṭhārasa dhātuyoti cakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu…pe… manodhātu, dhammadhātu, manoviññāṇadhātūti ekekasmiṃ tīṇi tīṇi katvā aṭṭhārasa dhātuyo.
所谓因缘转动，即彼此相联，非彼此断绝。所谓世间不转，即谓转动生生不息。利得，是指出家人拥有袈裟等，及家中财物粮食的增长。若得不到时，所谓利得非利得而非真利得；此非应实行的，也不可应达等解。名声是家属与众人围绕称誉。得不到时则称无名声。非难即缺乏毁谤。称赞即为称美赞扬。快乐者为对欲乐境身心欢喜；痛苦者则为凡夫、声闻及缘觉等各种身心苦乐，如此种种。所谓七住，是指众生的居所和栖身之处，此诸皆即前述五蕴。于七种识住处有无色无想非想界，各有九住处，合计四十九。所谓十大入处，即眼及色、耳及声、鼻及香、舌及味、身及触、意及法。十二入处，即意及意境法合计，共十二。十八界，即眼及色、眼识；耳及声、耳识……意、法、意识十八界各分三类。
Sadisanāmoti tesaṃ sadisanāmo ekaguṇavaṇṇanāmo. Sadisavhayoti ekaguṇavaṇṇanāmena avhāyano. Saccasadisavhayoti avitathaekaguṇavaṇṇanāmena aviparītena avhāyano.
『同名』者，谓与彼等相同之名，即赞扬一种德行之名。『同称』者，谓以赞扬一种德行之名而被称呼。『真实同称』者，谓以不虚妄、赞扬一种德行之名，即不颠倒之名而被称呼。
Āsitoti upasaṅkamito. Upāsitoti upagantvā sevito. Payirupāsitoti bhattivasena atīva sevito.
『侍奉』者，即前往亲近也。『服侍』者，即前往后随从也。『恭奉』者，即出于虔诚之心极为随从也。
§105
105.Kubbanakanti parittavanaṃ. Bahupphalaṃ kānanamāvaseyyāti anekaphalādivikatibharitakānanaṃ āgamma vaseyya. Appadasseti bāvarippabhutike parittapaññe. Mahodadhinti anotattādiṃ mahantaṃ udakarāsiṃ.
「Kubbanaka」者，谓偏安避难之处。谓多果实之林中安住。「Appada」者，谓粗浅之明智。「Mahodadhi」者，谓无量之大海，也指广大之水域。
Appadassāti mandadassino. Parittadassāti atimandadassino. Thokadassāti parittatopi atiparittadassino. Omakadassāti heṭṭhimadassino. Lāmakadassāti appadhānadassino. Chatukkadassāti na uttamadassino. Appamāṇadassanti pamāṇaṃ atikkamitvā appamāṇaṃ nibbānadassaṃ. Aggadassanti ‘‘aggato ve pasannāna’’ntiādinā (a. ni. 4.34; itivu. 90) nayena aggadhammadassaṃ. Seṭṭhadassanti sambuddho dvipadaseṭṭhoti seṭṭhadassaṃ. Viseṭṭhadassantiādīni cattāri upasaggena vaḍḍhitāni. Asamanti na samaṃ asamaṃ sabbaññuṃ. Asamasamanti asamehi atītabuddhehi samaṃ asamasamaṃ. Appaṭisamanti attano sadisavirahitaṃ. Appaṭibhāganti attano paṭibimbavirahitaṃ. Appaṭipuggalanti paṭimallapuggalavirahitaṃ. Devātidevanti visuddhidevānampi atidevaṃ. Abhimaṅgalasammataṭṭhena usabhaṃ. Achambhitaṭṭhena purisasīhaṃ. Niddosaṭṭhena purisanāgaṃ. Uttamaṭṭhena purisājaññaṃ. Aṭṭhaparisapathaviṃ uppīḷetvā sadevake loke kenaci paccatthikena paccāmittena akampiye acalaṭṭhāne tiṭṭhanaṭṭhena purisanisabhaṃ. Dhammadesanādhuravahanaṭṭhena purisadhorayhaṃ.
『少见』者，即见解微弱者也。『小见』者，即见解极为微弱者也。『细见』者，即于微弱中更为极微弱之见者也。『劣见』者，即见解低下者也。『陋见』者，即见解不重要者也。『四见』者，即非究竟见者也。『无量见』者，即超越有量而具无量涅槃之见也。『至上见』者，依『于信奉者中，为最至上』等（《增支部》4.34；《如是语》90）之方式，即具最上法之见也。『最胜见』者，依『正自觉者为两足类中之最胜』之方式，即具最胜见者也。『殊胜见』等四词，乃以前缀增益而成。『无等』者，即无与等同之一切知者也。『无等等』者，即与过去诸佛——彼等无与等同者——相等，故称无等等也。『无比』者，即无有与自身相似者也。『无对』者，即无有自身之对应映像者也。『无匹』者，即无有与自身相抗衡之人者也。『天中天』者，即超越清净天人之上之天也。以被认定为殊胜吉祥之义，故称『牡牛』。以无所畏惧之义，故称『人中狮子』。以无过失之义，故称『人中龙象』。以究竟第一之义，故称『人中良马』。以于八众集会之道上昂首而行，于有天人的世界中无任何敌对者、反对者能令其动摇、屹立不动之义，故称『人中牛王』。以荷担说法重担之义，故称『人中驾轭之牛』。
Mānasakaṃ vā saranti manasā cintetvā kataṃ pallaṃ vā nāmameva vā. Anotattaṃ vā dahanti candimasūriyā dakkhiṇena vā uttarena vā gacchantā pabbatantarena taṃ obhāsenti, ujuṃ gacchantā na obhāsenti, tenevassa ‘‘anotatta’’nti saṅkhā udapādi. Evarūpaṃ anotattaṃ vā dahaṃ. Akkhobhaṃ amitodakanti cāletuṃ asakkuṇeyyaṃ aparimitaṃ udakajalarāsiṃ. Evamevāti opammasaṃsandanaṃ, buddhaṃ bhagavantaṃ akkhobhaṃ āsabhaṃ ṭhānaṭṭhānena cāletuṃ asakkuṇeyyaṃ. Amitatejanti aparimitañāṇatejaṃ. Pabhinnañāṇanti dasabalañāṇādivasena pabhedagatañāṇaṃ. Vivaṭacakkhunti samantacakkhuṃ.
『心作』者，即以意思惟所造之业，或仅是名称而已。『阿诺达达湖』者，日月运行时，偏于南方或北方而行，则为山峦所遮而不能照耀；若径直而行，则不能照耀，因此而生起『阿诺达达』之名称。如此这般之『阿诺达达湖』。『不可撼动、水量无限』者，即无法摇动之无量水聚也。『亦复如是』者，为譬喻之对照——世尊佛陀于一切处皆无法被撼动，犹如不可动摇之牡牛立处也。『光辉无限』者，即无量智慧之光辉也。『智慧流涌』者，即以十力智等方式，已达分流之智也。『慧眼开显』者，即周遍之眼也。
Paññāpabhedakusalanti ‘‘yā paññā pajānanā vicayo pavicayo’’tiādinā (dha. sa. 16; vibha. 525) nayena paññāya pabhedajānane chekaṃ. Adhigatapaṭisambhidanti paṭiladdhacatupaṭisambhidaṃ. Catuvesārajjappattanti ‘‘sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā’’tiādinā (ma. ni. 1.150; a. ni. 4.8) nayena vuttesu catūsu ṭhānesu visāradabhāvappattaṃ. Saddhādhimuttanti parisuddhe phalasamāpatticitte adhimuttaṃ, tattha paviṭṭhaṃ. Setapaccattanti vāsanāya vippahīnattā parisuddhaṃ āveṇikaattabhāvaṃ. Advayabhāṇinti paricchinnavacanattā dvivacanavirahitaṃ. Tādinti tādisaṃ, iṭṭhāniṭṭhesu akampanaṃ vā. Tathā paṭiññā assāti tathāpaṭiñño, taṃ. Aparittanti na khuddakaṃ. Mahantanti tedhātuṃ atikkamitvā mahantappattaṃ.
『善巧了知慧之分类』者，依『所谓慧，即了知、抉择、深抉择』等（《法集论》16；《分别论》525）之方式，即善巧于了知慧之诸种分类也。『已证无碍解』者，即已获得四种无碍解也。『已得四无畏』者，即依『汝自称是正自觉者，然此诸法未曾现等觉』等（《中部》1.150；《增支部》4.8）之方式所说之四种处所，已到达无所畏惧之状态也。『以信为所缘』者，即于清净果定之心中倾注，已入于彼也。『本白自性』者，即因脱尽习气余烬而清净，具有本具之自身也。『无二语』者，即因语言确定而无双数表达也。『如如』者，即如彼之意，或于可意与不可意中不动摇也。『如实立誓』者，即已立如实之誓，故称如实立誓者，即彼也。『非狭小』者，即非细小也。『广大』者，即超越三界而达于广大者也。
Gambhīranti aññesaṃ duppavesaṃ. Appameyyanti atulaṭṭhena appameyyaṃ. Duppariyogāhanti pariyogāhituṃ dukkhappavesaṃ. Pahūtaratananti saddhādiratanehi pahūtaratanaṃ. Sāgarasamanti ratanākarato samuddasadisaṃ. Chaḷaṅgupekkhāya samannāgatanti ‘‘cakkhunā rūpaṃ disvā neva sumano hoti na dummano’’ti (a. ni. 6.1) vuttanayena chaḷaṅgupekkhāya paripuṇṇaṃ. Atulanti tulavirahitaṃ, tulayituṃ asakkuṇeyyaṃ. Vipulanti atimahantaṃ. Appameyyanti pametuṃ asakkuṇeyyaṃ. Taṃ tādisanti taṃ bhagavantaṃ tādiguṇasampannaṃ. Pavadataṃ maggavādinanti pavadantānaṃ kathentānaṃ uttamaṃ kathayantaṃ vadantaṃ adhigacchinti sambandho. Merumiva nagānanti pabbatānaṃ antare sineruṃ viya. Garuḷamiva dijānanti pakkhijātānaṃ antare supaṇṇaṃ viya. Sīhamiva migānanti catuppadānamantare sīhaṃ viya. Udadhimiva aṇṇavānanti vitthiṇṇaaṇṇavānaṃ antare samuddaṃ viya adhigacchiṃ. Jinapavaranti buddhuttamaṃ.
深广者，谓对他者诸恶浊法之难伏而深广。不可量者，是以无量庄严无比，难以揣度。难执者，谓难以执持，为有苦之难受之法。多宝者，谓以信等宝为多宝。譬如大海，因诸宝如大海一般深广。具六不偏见者，即具足六种不偏见：《增支部》第六章云：“眼见色时，既不乐亦不忧”，此语为说明，故谓具足六不偏见。无比者，谓无衡量，不能比较。广大者，谓极其广大。不可量者，谓不能揣度。此等皆谓世尊，具诸此等功德。称为道行说者，谓了知大道，能说正理者。说者能说，谓及说者之间相得。譬如梅鲁山于诸山中为中心，譬如迦楼罗于诸鸟中为王，譬如狮子于诸兽中为王，譬如海洋于诸河中为大，世尊亦如是住诸尘劳中为胜王。
§106
106.Yeme pubbeti ye ime pubbe.
106.前者何人，乃谓这些前者是什么。
§107
107.Tamonudāsīnoti tamonudo āsīno. Bhūripaññāṇoti ñāṇaddhajo. Bhūrimedhasoti vipulapañño.
107.谓灭暗者，谓远离暗无明。多智慧者，谓智慧之多广。多聪慧者，谓聪慧广大。
Niddese pabhaṅkaroti tejaṃkaro. Ālokakaroti anandhakārakaro. Obhāsakaroti obhāsaṃ jotiṃ karotīti obhāsakaro. Dīpasadisaṃ ālokaṃ karotīti dīpaṅkaro. Padīpasadisaṃ ālokaṃ karotīti padīpakaro. Ujjotakaroti patāpakaro. Pajjotakaroti disāvidisā patāpakaro.
谓毁坏者，谓破坏光明者。生辉者，谓能作光明者。发光者，谓发出光明者。灯光者，谓如灯传明者。台灯光者，谓如台灯传明者。明亮者，谓发光如太阳。照明者，谓四方皆明之者。
Bhūripaññāṇoti puthulañāṇo. Ñāṇapaññāṇoti ñāṇena pākaṭo. Paññādhajoti ussitaṭṭhena paññāva dhajo assāti paññādhajo, dhajo rathassa paññāṇantiādīsu (jā. 2.22.1841; cūḷani. pārāyanānugītigāthāniddesa 107) viya. Vibhūtavihārīti pākaṭavihāro.
多智慧者，谓大智慧。智慧智能者，谓以明智显现。智慧旗者，谓以高举旗帜示知智慧，如经中比喻：智慧旗，如旌旗者。如乘车之旗帜，称智慧旗。显现广行者，谓智慧光明广行。
§108
108.Sandiṭṭhikamakālikanti sāmaṃ passitabbaṃ phalaṃ, na ca kālantare pattabbaphalaṃ. Anītikanti kilesādiītivirahitaṃ.
108.当见知者，谓现见现知，其果在当时，而非事后所得。无垢者，谓远离染污及烦恼习气。
Sandiṭṭhikanti lokuttaradhammo yena adhigato hoti, tena parasaddhāya gantabbataṃ hitvā paccavekkhaṇañāṇena sayaṃ daṭṭhabboti sandiṭṭhiko, taṃ sandiṭṭhikaṃ. Attano phalaṃdānaṃ sandhāya nāssa kāloti akālo, akāloyeva akāliko. Yo ettha ariyamaggadhammo, so attano samanantarameva phalaṃ detīti attho, taṃ akālikaṃ. Ehi passa imaṃ dhammanti evaṃ pavattaṃ ehipassavidhiṃ arahatīti ehipassiko, taṃ ehipassikaṃ. Ādittaṃ celaṃ vā sīsaṃ vā ajjhupekkhitvāpi attano citte upanayaṃ arahatīti opaneyyiko, taṃ opaneyyikaṃ. Sabbehipi ugghaṭitaññūādīhi ‘‘bhāvito me maggo, adhigataṃ phalaṃ, sacchikato nirodho’’ti attani attani veditabbanti paccattaṃ veditabbaṃ viññūhi.
此处所说的“现观”即是超世法中已得的法，为了令他人生起坚定信心而当去往彼处，且以反复观照之智，亲自见证的即是“现观”，此即现观之义。为了自己的果报，不存在时机不当之说，若无所谓时机不当，则是即时之理。若有圣道法，以自己立时便能得到果报为意，则谓此为即时法。由此观此法，此法如实流转，谓之“此见者”，此为“此见”。纵然见头颅被火焚烧，内心仍以此为安住，谓之“可安住者”，此为“可安住”。诸般觉知者以已建道、已成果、已证灭为自知，自当分别自知，谓之“知晓者”。
§109
109. Atha naṃ bāvarī āha ‘‘kiṃ nu tamhā’’ti dve gāthā.
109. 此时彼方对他语曰“究竟何事”为二偈。
Muhuttampīti thokampi. Khaṇampīti na bahukampi. Layampīti manampi. Vayampīti koṭṭhāsampi. Addhampīti divasampi.
“穆胡坦”即短时。“迦难”即瞬间非多久。“拉延”乃缓慢。“瓦阳”为巨大堆积物。“阿达丹”为一昼夜。
§111-113
111-113. Tato piṅgiyo bhagavato santikā avippavāsameva dīpento ‘‘nāhaṃ tamhā’’tiādimāha. Nāhaṃ yo me…pe… passāmi naṃ manasā cakkhunāvāti taṃ buddhaṃ maṃsacakkhunā viya manasā passāmi. Namassamāno vivasemi rattinti namassamānova rattiṃ atināmemi.
111-113. 于是此时太阳如明亮光灯照耀于世间而不昏灭，谓曰“我非彼方”，又复说：“我不以心识眼识而视此佛，而是以如肉眼般心识之智视之。礼拜时亲爱漫游，夜行中如同被礼拜者之故而逾越夜行。”
§114
114. Tena teneva natoti yena yena disābhāgena buddho, tena tenevāhampi nato, tanninno tappoṇoti dasseti.
114. 以此方式，佛于各方位中被礼敬，反复恭敬礼拜，显露此为无上顶礼者之象。
§115
115.Dubbalathāmakassāti appathāmakassa. Atha vā dubbalassa dutthāmakassa ca, balavīriyahīnassāpīti vuttaṃ hoti. Teneva kāyo na paletīti teneva dubbalatthāmakattena kāyo na gacchati, yena buddho, na tena gacchati. ‘‘Na paretī’’tipi pāṭho, so evattho. Tatthāti buddhassa santike. Saṅkappayantāyāti saṅkappagamanena. Tena yuttoti yena buddho, tena yutto payutto anuyuttoti dasseti.
115. 以“弱人为他者”指路途不便者。且谓弱者亦含有缺乏力量与勇气者之义。谓此身不退转者，即以此“弱人为他者”之境不转移，正如佛亦不转移。所谓“不得退转”开卷文句即是此义。此处谓佛在世间，行意由意向之入也。缘此佛以此理，导引、收到引导，随缘而行者说明之。
Yena buddhoti yena disābhāgena buddho upasaṅkamitabbo, tena disābhāgena na paleti. Atha vā bhummatthe karaṇavacanaṃ. Yattha buddho tattha na paleti na gacchati. Na vajatīti purato na yāti. Na gacchatīti nivattati. Nātikkamatīti na upasaṅkamati.
所谓“佛所在之方”，即应当前往佛所所在的方向，绝不可离开此方向。又谓“所在地”，指佛所在之地，不应离开、远行。所谓“不前进”，即向前不前行；“不去”，即不离去；“不返回”，即不回转；“不越过”，即不越境前往。
§116
116.Paṅke sayānoti kāmakaddame sayamāno. Dīpā dīpaṃ upallavinti satthārādito satthārādiṃ adhigacchiṃ. Athaddasāsiṃ sambuddhanti sohaṃ evaṃ dudiṭṭhiṃ gahetvā anvāhiṇḍanto atha pāsāṇakacetiye buddhamaddakkhiṃ.
116. “在泥泞中卧”，谓身处欲界泥淖中而卧。火光照耀灯光，譬喻如来及诸佛依次取得佛法之光明。释迦看到此异象，我便承持此恶见而随之前行，后来在石窟见到了佛陀。
Tattha semānoti nisajjamāno. Sayamānoti seyyaṃ kappayamāno. Āvasamānoti vasamāno. Parivasamānoti niccaṃ vasamāno.
其中“席地坐”意为坐下休息；“卧”指铺设床席躺卧；“宿泊”意指暂住；“环宿”指长时期居住。
Pallavinti uggamiṃ. Upallavinti uttariṃ , sampallavinti upasaggena padaṃ vaḍḍhitaṃ. Addasanti niddesassa uddesapadaṃ. Addasanti passiṃ. Addakkhinti olokesiṃ. Apassinti esiṃ. Paṭivijjhinti vinivijjhiṃ.
“萌芽”指植物初生出芽；“长出芽”意向上生长；“盛芽”指芽全然长出，连根基增厚。“见”谓看见目标；“观”谓仔细观察；“察”谓用心察看；“不见”谓未见；“推敲”谓反复思量辨别。
§117
117. Imissā gāthāya avasāne piṅgiyassa ca bāvarissa ca indriyaparipākaṃ viditvā bhagavā sāvatthiyaṃ ṭhitoyeva suvaṇṇobhāsaṃ muñci. Piṅgiyo bāvarissa buddhaguṇe vaṇṇayanto nisinno eva taṃ obhāsaṃ disvā ‘‘kiṃ ida’’nti olokento bhagavantaṃ attano purato ṭhitaṃ viya disvā bāvaribrāhmaṇassa ‘‘buddho āgato’’ti ārocesi. Brāhmaṇo uṭṭhāyāsanā añjaliṃ paggahetvā aṭṭhāsi. Bhagavāpi obhāsaṃ pharitvā brāhmaṇassa attānaṃ dassento ubhinnampi sappāyaṃ viditvā piṅgiyameva ālapamāno ‘‘yathā ahū, vakkalī’’ti imaṃ gāthamabhāsi.
117. 在此诗末，经知晓黄色与红色比库虽已感官成熟，世尊立于王舍城时现出金光。黄色比库称赞佛德时坐观此光，观视世尊如亲临其前，对红色婆罗门说“佛已来”。婆罗门起身合掌敬礼。世尊亦放光示现自性，彼此相见。黄色比库遂诵诗，称如歌唱的斑鸠（vakkalī）一般。
Tassattho – yathā vakkalitthero saddhādhimutto ahosi, saddhādhureneva arahattaṃ pāpuṇi, yathā ca soḷasannaṃ eko bhadrāvudho nāma, yathā ca āḷavigotamo ca. Evameva tvampi pamuñcassu saddhaṃ, tato saddhāya adhimuccanto ‘‘sabbe saṅkhārā aniccā’’tiādinā (dha. pa. 277; theragā. 676; paṭi. ma. 1.31; kathā. 753) nayena vipassanaṃ ārabhitvā maccudheyyassa pāraṃ nibbānaṃ gamissasīti arahattanikūṭena desanaṃ niṭṭhāpesi, desanāpariyosāne piṅgiyo arahatte, bāvarī anāgāmiphale patiṭṭhahi, bāvaribrāhmaṇassa sissā pana pañcasatā sotāpannā ahesuṃ.
进一步说，此事因斑鸠长老信解成熟，信坚固由是证阿拉汉果。又如巴利经云，祇树给孤独园长者和长达十六人为例，如阿拉维、行者古陀摩等皆证果。若他亦坚信执持此信，由此信生智慧，修行观法，超脱死边到达涅槃，遂结法句行阿拉汉果。诗末提及，红色比库证得阿拉汉，红婆罗门果位得阿那含，五百名弟子得初果。
Tattha muñcassūti mocassu. Pamuñcassūti mocehi. Adhimuñcassūti tattha adhimokkhaṃ karassu. Okappehīti bahumānaṃ uppādehīti. Sabbe saṅkhārā aniccāti hutvā abhāvaṭṭhena. Sabbe saṅkhārā dukkhāti dukkhamaṭṭhena. Sabbe dhammā anattāti avasavattanaṭṭhena.
此中「放下」意即解脱。「解脱」意为解除束缚。「更高的放下」指当下生起更上层次的断除。短暂者谓欲望短暂产生。诸有为法因无常，则必灭尽。诸有为法因苦而应弃。诸法因无我理而不应着执。
§118
118. Idāni piṅgiyo attano pasādaṃ nivedento ‘‘esa bhiyyotiādimāha. Tattha paṭibhānavāti paṭibhānappaṭisambhidāya upeto.
118. 现在比迦以己心宁静而证得，称曰「这是更深层次了」如是说。这里所谓「分别显现」者，谓对分别觉察的深刻认识。
Bhiyyo bhiyyoti uparūpari.
「更深层次」即依次叠加增加起来的意思。
§119
119.Adhideve abhiññāyāti adhidevakare dhamme ñatvā. Paroparanti hīnapaṇītaṃ, attano ca parassa ca adhidevattakaraṃ sabbadhammajātaṃ avedīti vuttaṃ hoti. Kaṅkhīnaṃ paṭijānatanti kaṅkhīnaṃyeva sataṃ ‘‘nikkaṅkhamhā’’ti paṭijānantānaṃ.
119. 「超越天界的神通」谓认识天界之上诸法真理。分别对己及他人所作的优劣分别予以断知，于一切法俱足知见，故称为「超越天界的智慧」。对怀疑者可称为「知道怀疑者」，即识得怀疑的存在。
Niddese pārāyanikapañhānanti pārāyanikabrāhmaṇānaṃ pucchānaṃ. Avasānaṃ karotīti antakaro. Koṭiṃ karotīti pariyantakaro. Sīmaṃ mariyādaṃ karotīti paricchedakaro. Nigamaṃ karotīti parivaṭumakaro. Sabhiyapañhānanti na kevalaṃ pārāyanikabrāhmaṇānaṃ pañhānaṃ eva, atha kho sabhiyaparibbājakādīnampi pañhānaṃ antaṃ karotīti dassetuṃ ‘‘sabhiyapañhāna’’ntiādimāha.
「引导他人出离的问题」指引导出世婆罗门的提问。「终结」谓使之完结。「尽头」谓使之周全。「界限」谓使之划定界限。「经文」谓使之涵盖经典。说此非唯是出世婆罗门的问题，而且亦能结束各众游方修行者的问题，故以「引导他人出离的问题」称之。
§120
120.Asaṃhīranti rāgādīhi asaṃhāriyaṃ. Asaṅkuppanti asaṅkuppaṃ avipariṇāmadhammaṃ. Dvīhipi padehi nibbānaṃ bhaṇati. Addhā gamissāmīti ekaṃseneva taṃ anupādisesanibbānadhātuṃ gamissāmi. Na mettha kaṅkhāti natthi me ettha nibbāne kaṅkhā. Evaṃ maṃ dhārehi adhimuttacittanti piṅgiyo ‘‘evameva tvampi pamuñcassu saddha’’nti iminā bhagavato ovādena attani saddhaṃ uppādetvā saddhādhureneva ca vimuñcitvā taṃ saddhādhimuttiṃ pakāsento bhagavantaṃ āha – ‘‘evaṃ maṃ dhārehi adhimuttacitta’’nti. Ayañhettha adhippāyo ‘‘yathā maṃ tvaṃ avaca, evameva maṃ adhimuttacittaṃ dhārehī’’ti.
120. 「不散乱」谓对贪瞋痴等烦恼不生散乱。 「不动摇」谓法理不动摇，属于无变不变之理。二句皆述涅槃。第一句言「我们将至，」谓决定前往无依止涅槃界。无所怀疑，言此处无对涅槃的疑惑。比迦此刻心安定如是想，佛陀因此欢喜称赞比迦「你也当如此坚信不疑」。佛陀教诲比迦「你依我所言，也心经坚固不疑。」
Na saṃhariyatīti gahetvā saṃharituṃ na sakkā. Niyogavacananti yuttavacanaṃ. Avatthāpanavacananti sanniṭṭhānavacanaṃ. Imasmiṃ pārāyanavagge yaṃ antarantarā na vuttaṃ, taṃ heṭṭhā vuttanayena gahetabbaṃ. Sesaṃ sabbattha pākaṭameva.
「不可撤除」者，指虽持有却无法撤除者。所谓「约束言」，即合宜之言；所谓「设定言」，即处所之言。在此归依卷中，若有未曾被反复说及者，应当以下述所说来取用。其余者，无论何处，皆明显了然。
Saddhammappajjotikāya cūḷaniddesa-aṭṭhakathāya · 《正法明灯》小义释注疏中
Pārāyanānugītigāthāniddesavaṇṇanā niṭṭhitā. · 《彼岸道随颂偈义释之阐释》已完结。
Pārāyanavaggavaṇṇanā niṭṭhitā. · 《彼岸道品之阐释》已完结。