Verañjakaṇḍaṃ · 韦兰迦篇复注
Verañjakaṇḍavaṇṇanā韦兰若篇注释
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.Seyyathidanti taṃ katamaṃ, taṃ kathanti vā attho. Aniyamaniddesavacananti natthi etassa niyamoti aniyamo, niddisīyati attho etenāti niddeso, vuccati etenāti vacanaṃ, niddesoyeva vacanaṃ niddesavacanaṃ, aniyamassa niddesavacanaṃ aniyamaniddesavacanaṃ, paṭhamaṃ aniyamitassa samayassa niddesavacananti attho. ‘‘Yenāti avatvā tenāti vuttattā aniyamaṃ katvā niddiṭṭhavacanaṃ aniyamaniddesavacana’’ntipi vadanti. Yaṃtaṃsaddānaṃ niccasambandhabhāvato āha ‘‘tassa sarūpena avuttenapī’’tiādi. Tattha tassāti ‘‘tenā’’ti etassa. Sarūpena avuttenapīti ‘‘yenā’’ti evaṃ sarūpato pāḷiyaṃ avuttenapi. Atthato siddhenāti parabhāge sāriputtattherassa uppajjanakaparivitakkasaṅkhātaatthato siddhena. Parivitakke hi siddhe yena samayena parivitakko udapādīti idaṃ atthato siddhameva hoti. Tenevāha ‘‘aparabhāge hi vinayapaññattiyācanahetubhūto āyasmato sāriputtassa parivitakko siddho’’tiādi. ‘‘Tenā’’ti vatvā tato tadatthameva ‘‘yenā’’ti atthato vuccamānattā ‘‘yenā’’ti ayaṃ ‘‘tenā’’ti etassa paṭiniddeso nāma jāto. Paṭiniddesoti ca vitthāraniddesoti attho.
比如说“是何义、此义何说”，谓“非限定指示词”者无也，此有“不受限定”的义理。所谓“义理”者，为“指示”。“指示”谓词言也。所谓指示词，为指示之言，非限定指示词，即非限定指示之言。初者谓“不受限定之时”的指示词意。所谓“以此时”，谓“凭借彼时”。“是彼时”者，依所谓“不受限定”之表达而定之非限定指示语。谓之“故即彼时说者”，所谓“不受限定指示词”的称谓。据谓此语之永久关联，故称“若虽以彼形受取”。此中“彼”即“此”之义，谓依此形受取其语，义理成立。义成立者，因沙利长老发起疑虑所生之义理成立。谓“因他处，确已建立阿难长老之疑虑故”。所谓“彼者”，旧言“以彼”故。由此故，即彼之义因，使“以彼”之谓义缘生。称此为“指示之复述”。
Aparabhāge hīti ettha hi-saddo hetumhi, yasmāti attho. Vinayapaññattiyācanahetubhūtoti ‘‘etassa bhagavā kālo, etassa sugata kālo, yaṃ bhagavā sāvakānaṃ sikkhāpadaṃ paññapeyya, uddiseyya pātimokkhaṃ. Yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitika’’nti evaṃ pavattassa vinayapaññattiyācanassa kāraṇabhūtoti attho. Parivitakkoti ‘‘katamesānaṃ kho buddhānaṃ bhagavantānaṃ brahmacariyaṃ na ciraṭṭhitikaṃ ahosi, katamesānaṃ buddhānaṃ bhagavantānaṃ brahmacariyaṃ ciraṭṭhitikaṃ ahosī’’ti evaṃ pavatto parivitakko. Yaṃtaṃsaddānaṃ niccasambandhoti āha ‘‘tasmā yena samayenā’’tiādi. Pubbe vā pacchā vā atthato siddhenāti pubbe vā pacchā vā uppannaatthato siddhena. Paṭiniddeso kattabboti etassa ‘‘yadida’’nti iminā sambandho. ‘‘Paṭiniddeso kattabbo’’ti yadidaṃ yaṃ idaṃ vidhānaṃ, ayaṃ sabbasmiṃ vinaye yuttīti attho. Atha vā ‘‘paṭiniddeso kattabbo’’ti yadidaṃ yā ayaṃ yutti, ayaṃ sabbasmiṃ vinaye yuttīti attho.
所谓“他处之义”，这里“他”语指因，表意。谓律戒规定原因之故。所云“此处世尊时，彼处佛陀时，世尊宣说沙门弟子戒律，标明巴提摩卡，若此出家行不持久，法律施行亦然”，此是律戒规定因之义。所谓“疑虑”者，谓何出家佛陀行非持久，何佛陀出家行持久，疑虑言论由此产生。谓此恒常关联之语，“因此依彼时”。所谓“以前或以后义理成立”，谓以前或以后义成。谓“须作此指示”，此谓有关此法，此为一切律义通用意。又或“须为此指示”，此谓此理，此事乃为诸律所应有也。
Tatridaṃmukhamattanidassananti tassā yathāvuttayuttiyā paridīpane idaṃ mukhamattanidassanaṃ, upāyamattanidassananti attho. Mukhaṃ dvāraṃ upāyoti hi atthato ekaṃ. ‘‘Tena hi bhikkhave bhikkhūnaṃ sikkhāpadaṃ paññapessāmī’’ti pāḷiṃ dassetvā tattha paṭiniddesamāha ‘‘yena sudinno’’tiādinā. Tenāti hetuatthe karaṇavacanattā tassa paṭiniddesopi tādisoyevāti āha ‘‘yasmā paṭisevī’’ti. Pubbe atthato siddhenāti pubbe uppannamethunadhammapaṭisevanasaṅkhātaatthato siddhena. Pacchā atthato siddhenāti raññā adinnaṃ dārūnaṃ ādiyanasaṅkhātapacchāuppannaatthato siddhena. Samayasaddoti etassa ‘‘dissatī’’ti iminā sambandho.
此中所谓“三面示现”，依其相应义理阐明，此即三面显现。所谓“助缘示现”，表意。门即门径谓助缘，一即其义。由此故谓“沙门众戒律当授与”，巴利经中显现，指示曰“以此光明日”等。所谓“因”，该指示亦具因之义，述曰“故奉行者也”。所谓“以前义成”，谓由前次业果缘故义成。所谓“以后义成”，谓因王朝赒赠木料所得义成。所谓“时词”，此处“现现”有此相关。
Samavāyeti paccayasāmaggiyaṃ, kāraṇasamavāyeti attho. Khaṇeti okāse. Assāti assa samayasaddassa samavāyo atthoti sambandho. Appeva nāma svepi upasaṅkameyyāma kālañca samayañca upādāyāti ettha kālo nāma upasaṅkamanassa yuttapayuttakālo. Samayo nāma tasseva paccayasāmaggī, atthato tadanurūpaṃ sarīrabalañceva tappaccayaparissayābhāvo ca. Upādānaṃ nāma ñāṇena tesaṃ gahaṇaṃ sallakkhaṇaṃ, tasmā kālañca samayañca paññāya gahetvā upadhāretvāti attho. Idaṃ vuttaṃ hoti – sace amhākaṃ sve gamanassa yuttakālo bhavissati, kāye balamattā ceva pharissati, gamanapaccayā ca añño aphāsuvihāro na bhavissati, athetaṃ kālañca gamanakāraṇasamavāyasaṅkhātaṃ samayañca upadhāretvā api eva nāma sve āgaccheyyāmāti.
“条件相合”者，与因缘和合之义。所谓“时刻”者，谓当机之时。谓“存在”相关，谓存在语之关联。谓“存在”是与时词合一故也。谓此时，如是故当依此时，经年如是，身力具足，亦无他不良往来。所谓“所取”，即智慧所得之把握标记。故而谓“时刻”及“所取”，凭智慧摄持而应舍弃义。此中说：“若我众有适合行走之时，身有力足，且由适合行走缘故，不应有他不善行为，故应以适合时刻及行走因缘相合意识，自当行走。”
Khaṇoti okāso. Tathāgatuppādādiko hi maggabrahmacariyassa okāso tappaccayapaṭilābhahetuttā, khaṇo eva ca samayo. Yo khaṇoti ca samayoti ca vuccati, so ekovāti hi attho. Mahāsamayoti mahāsamūho. Pavuddhaṃ vanaṃ pavanaṃ, tasmiṃ pavanasmiṃ, vanasaṇḍeti attho. Samayopi kho te bhaddāli appaṭividdho ahosīti ettha samayoti sikkhāpadapūraṇassa hetu. Bhaddālīti tassa bhikkhuno nāmaṃ. Idaṃ vuttaṃ hoti – bhaddāli tayā paṭivijjhitabbayuttakaṃ etaṃ kāraṇaṃ atthi, tampi te na paṭividdhaṃ na sallakkhitanti. Kiṃ taṃ kāraṇanti āha ‘‘bhagavā kho’’tiādi.
“时刻”谓机会也。佛陀现起等为道行因缘所得之机，时刻也。谓所言“时刻及机缘”，即唯一义。所谓“大时刻”，即大集结也。谓“成长林野与风”，谓彼风中林野意。谓“时刻”者，彼处次戒成就之机缘故也。谓“成长林野”，即比库名。说此时，谓此机缘应当牢记。如是有因，即彼因未忘，未为记载。为此故世尊说如是。
Uggāhamāno tiādīsu mānoti tassa paribbājakassa pakatināmaṃ, kiñci kiñci pana uggahetuṃ samatthatāya ‘‘uggāhamāno’’ti naṃ sañjānanti, tasmā ‘‘uggāhamāno’’ti vuccati . Samaṇamuṇḍikāya putto samaṇamuṇḍikāputto. So kira devadattassa upaṭṭhāko. Samayaṃ diṭṭhiṃ pavadanti etthāti samayappavādako, tasmiṃ samayappavādake, diṭṭhippavādaketi attho. Tasmiṃ kira ṭhāne caṅkītārukkhapokkharasātipabhutayo brāhmaṇā nigaṇṭhācelakaparibbājakādayo ca paribbājakā sannipatitvā attano attano samayaṃ diṭṭhiṃ pavadanti kathenti dīpenti, tasmā so ārāmo ‘‘samayappavādako’’ti vuccati, sveva tindukācīrasaṅkhātāya timbarurukkhapantiyā parikkhittattā ‘‘tindukācīra’’nti vuccati. Ekā sālā etthāti ekasālako. Yasmā panettha paṭhamaṃ ekā sālā katā ahosi, pacchā mahāpuññaṃ poṭṭhapādaparibbājakaṃ nissāya bahū sālā katā, tasmā tameva ekaṃ sālamupādāya laddhanāmavasena ‘‘ekasālako’’ti vuccati. Mallikāya pana pasenadirañño deviyā uyyānabhūto so pupphaphalasañchanno ārāmoti katvā ‘‘mallikāya ārāmo’’ti saṅkhyaṃ gato. Tasmiṃ samayappavādake tindukācīre ekasālake mallikāya ārāme. Paṭivasatīti tasmiṃ vāsaphāsutāya vasati.
所谓“举止示现”等，其含义为沙门显示其行为名称，人称“举止示现”。谓“出家剃度子”即为出家剃度子。彼者即称为迭瓦达德侍者。谓“时见观点之持”，意即时见之宣说者。谓此处“时见宣说者”，谓于彼地由各种树木水池聚居之婆罗门、尼拘陀、外道、出家人等，皆会聚而各自示现其时见，宣说论述。基于此故，此处名其住处为“时见宣说者”。因其围绕三十年树脂居住之故，称作“三十年树脂”。谓“有一堂”，谓一详堂也。谓此处起初建一详堂，后凭大功德依赖广泛出家人建造众多详堂，故其门号采用“建一详堂人”名。谓于玛丽贾女王巴谢那帝于园林之中，花果繁多之园林，被称为“玛丽嘉园林”。于此时见宣说者之“三十年树脂”“一详堂”，即为“玛丽嘉园林”内处。谓“住所”，故曰于此有清净而欢喜之所。
Diṭṭhe dhammeti paccakkhe attabhāve. Atthoti vuḍḍhi. Samparāyikoti kammakilesavasena samparetabbato sampāpuṇitabbato samparāyo, paraloko. Tattha niyutto samparāyiko, paralokattho. Atthābhisamayāti yathāvuttaubhayatthasaṅkhātahitapaṭilābhā. Samparāyikopi hi attho kāraṇassa nipphannattā paṭiladdho nāma hotīti tamatthadvayaṃ ekato katvā ‘‘atthābhisamayā’’ti vuttaṃ. Dhiyā paññāya rāti gaṇhātīti dhīro. Atha vā dhī paññā etassa atthīti dhīro.
『法』者，是指所见知之法。『义』者，增长。『后世』者，由于业染恼而应当令其贯穿、完全成就的未来境界，即他方世界。在此，受制于后世者，即指他方世界。『义之究竟成就』者，指如前所说，包含两者——未尽义与所取义之圆满利益。关于后世义者，因其缘由已消灭而得此义，故名之，综而称为‘义之究竟成就’。对此，智慧以慧见摄取之者为智者。或以智慧，即此义所及者，称智者。
Sammā mānābhisamayāti mānassa sammā pahānena. Sammāti iminā mānassa aggamaggañāṇena samucchedappahānaṃ vuttaṃ. Dukkhassa pīḷanaṭṭhotiādīsu dukkhasaccassa pīḷanaṃ taṃsamaṅgino hiṃsanaṃ avipphārikatākaraṇaṃ, pīḷanameva attho pīḷanaṭṭho, tthakārassa ṭṭhakāraṃ katvā vuttaṃ. Evaṃ sesesupi. Samecca paccayehi katabhāvo saṅkhataṭṭho. Santāpo dukkhadukkhatādivasena santāpanaṃ paridahanaṃ. Vipariṇāmo jarāya maraṇena cāti dvidhā vipariṇāmetabbatā. Abhisametabbo paṭivijjhitabboti abhisamayo, abhisamayova attho abhisamayaṭṭho, pīḷanādīni. Tāni hi abhisametabbabhāvena ekībhāvaṃ upanetvā ‘‘abhisamayaṭṭho’’ti vuttāni, abhisamayassa vā paṭivedhassa visayabhūto attho abhisamayaṭṭhoti tāneva pīḷanādīni abhisamayassa visayabhāvūpagamanasāmaññato ekattena vuttāni.
『正断义之究竟成就』者，谓恰当断除自尊。『正确』者，谓以此自尊之第一道知断除之说也。苦之痛苦等诸苦圣谛，谓苦之痛苦是一切苦痛之本质与不变性质，苦痛即为痛苦，以诸受苦者所受之痛苦为基而说。其他亦然。因缘共同生成之状态称为受造法。忧恼以苦苦等之性质生忧惧痛。改变以老死为二种改变。应当克服而应当断除者，即谓克服、止息与究竟克服义，即克服之义，烦恼等事。因此，烦恼等以其可克服之性质而同类合一，乃称为克服之法；克服者，谓对克服之识见面向，以共同主题合一之理归纳而名。此义亦称领域所依义，即克服法所依之内容，烦恼等诸法即为其内容。因包含一切烦恼故言其为一。
Ettha ca upasaggānaṃ jotakamattattā tassa tassa atthassa vācako samayasaddo evāti samayasaddassa atthuddhārepi saupasaggo abhisamayasaddo vutto. Tattha sahakārīkāraṇasannijjhaṃ sameti samavetīti samayo, samavāyo. Sameti samāgacchati maggabrahmacariyaṃ ettha tadādhārapuggalehīti samayo, khaṇo. Samenti ettha, etena vā saṃgacchanti dhammā sahajātadhammehi uppādādīhi vāti samayo, kālo. Dhammappavattimattatāya atthato abhūtopi hi kālo dhammappavattiyā adhikaraṇaṃ kāraṇaṃ viya ca parikappanāmattasiddhena rūpena voharīyati. Samaṃ, saha vā avayavānaṃ ayanaṃ pavatti avaṭṭhānanti samayo, samūho yathā ‘‘samudāyo’’ti. Avayavena sahāvaṭṭhānameva hi samūho. Paccayantarasamāgame eti phalaṃ etasmā uppajjati pavattati cāti samayo, hetu yathā ‘‘samudayo’’ti. Sameti saṃyojanabhāvato sambandho eti attano visaye pavattati, daḷhaggahaṇabhāvato vā taṃsaṃyuttā ayanti pavattanti sattā yathābhinivesaṃ etenāti samayo, diṭṭhi. Diṭṭhisaṃyojanena hi sattā ativiya bajjhanti. Samiti saṅgati samodhānanti samayo, paṭilābho. Samassa nirodhassa yānaṃ, sammā vā yānaṃ apagamo appavattīti samayo, pahānaṃ. Ñāṇena abhimukhaṃ sammā etabbo adhigantabboti abhisamayo, dhammānaṃ aviparīto sabhāvo. Abhimukhabhāvena sammā eti gacchati bujjhatīti abhisamayo, dhammānaṃ yathābhūtasabhāvāvabodho. Evaṃ tasmiṃ tasmiṃ atthe samayasaddassa pavatti veditabbā.
此中，前缀之发光性质，谓每种义之代表词即相应时段语音，是谓时段语音。于此，协因因缘之合，合称聚集定。‘合’者，意为聚集。聚集即来集于道果行，在此属当时之人也，谓时刻。此时刻，谓此等法因相依而生成。由法之发展而言，时刻虽无自体实体，但仍以因果作用之体而成立，如设计论。『同』、与、及诸分部集合生为循环与显现之时机。因缘同合而出果，由此‘时刻’称也。『集』者，因缘之因果虽杂却归一，乃称集。相互因缘之会合生果，故此显生起也。聚集即相连之缚，谓作为自己视界之显示，关系牢固，相互联结，使有情如入执迷。聚集即连结解脱，谓止息与究竟止息，断绝循环。以正见亲证而应正通达，谓修习而得，法无逆转之自然特性。亲近而正向，谓直入真实理知，故称究竟成就。诸义各于此时段语音发显。
Nanu ca atthamattaṃ paṭicca saddā abhinivisanti, na ekena saddena aneke atthā abhidhīyantīti? Saccametaṃ saddavisese apekkhite. Saddavisese hi apekkhiyamāne ekena saddena anekatthābhidhānaṃ na sambhavati. Na hi yo kālattho samayasaddo, soyeva samūhādiatthaṃ vadati. Ettha pana tesaṃ tesaṃ atthānaṃ samayasaddavacanīyatāsāmaññamupādāya anekatthatā samayasaddassa vuttā. Evaṃ sabbattha atthuddhāre adhippāyo veditabbo. Idha panassa kālo atthoti assa samayasaddassa idha kālo attho samavāyādīnaṃ atthānaṃ idha asambhavato desadesakādīnaṃ viya nidānabhāvena kālassa apadisitabbato ca.
然基于义义体，本义得以现前。岂非单一语中，复有多义分别显现乎？此正是依赖语义特别性的实例。基于语义特别性，单词不生多义之辨。非谓时节音即时段语音，而论及集之总义。在此，彼等义群中，于语段语音所示略义之普通共识，故多义之说存焉。由此应于各处以释义之优势辨识。此处‘时’字即此时段语音。此时即语段语音之时，亦是聚集等义中诸义之时。由于不可能有不合时地言说，亦即因缘条件之确定，须以时之缘故而称时。
Upayogavacanena bhummavacanena ca niddesamakatvā idha karaṇavacanena niddese payojanaṃ niddhāretukāmo parammukhena codanaṃ samuṭṭhāpeti ‘‘etthāhā’’tiādi. Ettha ‘‘tena samayenā’’ti imasmiṃ ṭhāne vitaṇḍavādī āhāti attho. Athāti codanāya kattukāmataṃ dīpeti, nanūti iminā samānattho. Kasmā karaṇavacanena niddeso katoti sambandho. Bhummavacanena niddeso katoti yojetabbaṃ. Etthāpi ‘‘yathā’’ti idaṃ ānetvā sambandhitabbaṃ. Tatthāti tesu suttābhidhammesu. Tathāti upayogabhummavacanehi. Idhāti imasmiṃ vinaye. Aññathāti karaṇavacanena. Accantamevāti ārambhato paṭṭhāya yāva desanāniṭṭhānaṃ, tāva accantameva, nirantaramevāti attho. Karuṇāvihārenāti parahitapaṭipattisaṅkhātena karuṇāvihārena. Tathā hi karuṇānidānattā desanāya idha parahitapaṭipatti ‘‘karuṇāvihāro’’ti vuttā, na pana karuṇāsamaāpattivihāro. Na hi desanākāle desetabbadhammavisayassa desanāñāṇassa sattavisayāya mahākaruṇāya sahuppatti sambhavati bhinnavisayattā, tasmā karuṇāvasena pavatto parahitapaapattisaṅkhāto vihāro idha karuṇāvihāroti veditabbo. Tadatthajotanatthanti accantasaṃyogatthadīpanatthaṃ upayoganiddeso kato yathā ‘‘māsaṃ ajjhetī’’ti.
采用功能语与基础语以显指示，当用作施动语表达目的。乃因主要指引显起，应命名为‘此处说’诸语。基于此，‘于彼时’在此场所称颇具争议之语。‘然后’乃表意令起之动机，‘不然’实则同义。何以谓施动语为指示？谓为联结。基础语为指向，谓应与之结合。此处‘如是’取以相联结。‘乃是’〔意为〕彼等经文教授名词，‘如此’〔以基础语〕，‘此处’〔于律〕，‘别法’〔用施动语〕，‘他法’〔他义〕。‘完全’者，谓起始至说法结束之终止，谓连续不间断。慈行，概指利益他人之行为。盖依慈悲因缘，当说利他法之慈行。非说慈悲与不成就之行。于说法时，彼当说法之内容与知见之范围，须具广大慈悲兼顾，故称慈行。对此引导效果意谓‘连续结合之示现’。如‘不取月’所示。
Adhikaraṇatthoti ādhārattho. Bhāvo nāma kiriyā, kiriyāya kiriyantaralakkhaṇaṃ bhāvenabhāvalakkhaṇaṃ, soyevattho bhāvenabhāvalakkhaṇattho. Kathaṃ pana abhidhamme yathāvuttaatthadvayasambhavoti āha ‘‘adhikaraṇañhī’’tiādi. Tattha kālasaṅkhāto attho kālattho, samūhasaṅkhāto attho samūhattho. Atha vā kālasaddassa attho kālattho, samūhasaddassa attho samūhattho. Ko so? Samayo. Idaṃ vuttaṃ hoti – kālattho samūhattho ca samayo tattha abhidhamme vuttānaṃ phassādidhammānaṃ adhikaraṇaṃ ādhāroti yasmiṃ kāle dhammapuñje vā kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti, tasmiṃyeva kāle puñje ca phassādayopi hontīti ayañhi tattha attho.
『缘由义』即依托之义。『法』者，即行为、其间涵义及其为行为之标志与行为所依之状态，是谓法义依托。何以于阿毗达摩云义体两相可成？谓言‘缘由义者’等。其时之数量词谓时段，聚集数量词谓整体。亦或言时间音义者谓时段，整体音义者谓整体。何谓此？批曰：时段即整体，此于阿毗达摩已说在所及触等法中，为缘由及依托，谓于时刻中，法善根生起，及至触等法亦有，此即该处义。
Nanu cāyaṃ upādāya paññatto kālo samūho ca vohāramattako, so kathaṃ ādhāro tattha vuttadhammānanti? Nāyaṃ doso. Yathā hi kālo sabhāvadhammaparicchinno sayaṃ paramatthato avijjamānopi ādhārabhāvena paññatto taṅkhaṇappavattānaṃ tato pubbe parato ca abhāvato ‘‘pubbaṇhe jāto sāyanhe gacchatī’’tiādīsu, samūho ca avayavavinimutto avijjamānopi kappanāmattasiddho avayavānaṃ ādhārabhāvena paññapīyati ‘‘rukkhe sākhā, yavarāsimhi sambhūto’’tiādīsu, evamidhāpīti daṭṭhabbaṃ.
莫非此处所说的‘缘起所称时’，即集合诸法、依于流转的时段，何以成为法所依止？此并非有何过失。譬如时间乃根据事物的存在而被认知，虽事实上无常且缺乏恒常实体，却因瞬息变化的先后起灭而被称作时。例如，日之初生与日之将西，早晨出生、傍晚逝去等说法；集合则因诸部分之间的相互转换，即使彼时无恒存部分（实体），也被称作时，诸如树枝乃树之部分，在其产生与消失的过程中，如‘在某条树枝上出现’等说法，皆依此而生。由此可见。
Abhidhamme ādhāratthasambhavaṃ dassetvā idāni bhāvenabhāvalakkhaṇatthasambhavaṃ dassento āha ‘‘khaṇasamavāyahetusaṅkhātassā’’tiādi. Tattha khaṇo nāma aṭṭhakkhaṇavinimutto navamo buddhuppādasaṅkhāto khaṇo, yāni vā panetāni ‘‘cattārimāni, bhikkhave, cakkāni yehi samannāgatānaṃ devamanussānaṃ catucakkaṃ pavattatī’’ti (a. ni. 4.31) ettha patirūpadesavāso, sappurisūpanissayo, attasammāpaṇidhi, pubbe ca katapuññatāti cattāri cakkāni vuttāni, tāni ekajjhaṃ katvā okāsaṭṭhena khaṇoti veditabbo. Tāni hi kusaluppattiyā okāsabhūtāni. Samavāyo nāma ‘‘cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇa’’nti (ma. ni. 1.204; 3.421; saṃ. ni. 4.60) evamādinā niddiṭṭhā cakkhuviññāṇādisaṅkhātasādhāraṇaphalanipphādakattena saṇṭhitā cakkhurūpādipaccayasāmaggī. Cakkhurūpādīnañhi cakkhuviññāṇādisādhāraṇaphalaṃ. Hetūti janakahetu. Yathāvuttakhaṇasaṅkhaātassa samavāyasaṅkhātassa hetusaṅkhātassa ca samayassa bhāvena sattāya tesaṃ phassādidhammānaṃ bhāvo sattā lakkhīyati viññāyatīti attho. Idaṃ vuttaṃ hoti – yathā ‘‘gāvīsu duyhamānāsu gato, duddhāsu āgato’’ti dohanakiriyāya gamanakiriyā lakkhīyati, evamidhāpi ‘‘yasmiṃ samaye, tasmiṃ samaye’’ti ca vutte ‘‘satī’’ti ayamattho viññāyamāno eva hoti aññakiriyāya sambandhābhāve padatthassa sattāvirahābhāvatoti samayassa sattākiriyāya cittassa uppādakiriyā phassādibhavanakiriyā ca lakkhīyatīti. Ayañhi tattha attho yasmiṃ yathāvutte khaṇe paccayasamavāye hetumhi ca sati kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti, tasmiṃyeva khaṇe paccayasamavāye hetumhi ca sati phassādayopi hontīti . Tadatthajotanatthanti adhikaraṇatthassa bhāvenabhāvalakkhaṇatthassa ca dīpanatthaṃ.
阿毗达摩中展示法因缘之生义，现正展现依时间生义，谓‘为瞬合会因而生’等词。所谓瞬，乃指八个名为瞬的轮转中第九个出世佛灭度时代的瞬。此处所称的四轮，即天人及人间具足四轮的结合体，如经中所说(增支部4.31)：“诸比库啊，四轮是四，天人众具备而行。”此四轮可见为四合一整体，以时间六十作单位可称为瞬。此诸轮是善法之产生时机。所谓“合会”者：“依于眼及色生起眼识”等义(中部，增支部，杂阿毗达摩注释部均有明文)，说明眼与色等合会，乃生识所依。眼识等为物理法的共同果，其因即起因。依照上述瞬时之分类及因缘合会，众生于其中感受等法生起，这即称识得。此理如同“牛在被挤奶时”，于特定时刻之活动表示迟缓般，诸行为在“当时”发生并保持正念而生起。所谓“时中识”，即于确切“瞬”之因缘合会中，善法如欲乐心起生。因此，依时间之演绎，正显现了法生之意义和性质。此义明晰且具狭义理论指导功能。
Idha panāti imasmiṃ vinaye. Hetuattho karaṇattho ca sambhavatīti ‘‘annena vasati, vijjāya vasatī’’tiādīsu viya hetuattho ‘‘pharasunā chindati, kudālena khaṇatī’’tiādīsu viya karaṇattho ca sambhavati. Kathaṃ sambhavatīti āha ‘‘yo hi so’’tiādi. Tena samayena hetubhūtena karaṇabhūtenāti ettha pana taṃtaṃvatthuvītikkamova sikkhāpadapaññattiyā hetu ceva karaṇañca. Tathā hi yadā bhagavā sikkhāpadapaññattiyā paṭhamameva tesaṃ tesaṃ tattha tattha taṃtaṃsikkhāpadapaññattihetubhūtaṃ vītikkamaṃ apekkhamāno viharati, tadā taṃ taṃ vītikkamaṃ apekkhitvā tadatthaṃ vasatīti siddho vatthuvītikkamassa hetubhāvo ‘‘annena vasati, annaṃ apekkhitvā tadatthāya vasatī’’tiādīsu viya. Sikkhāpadapaññattikāle pana teneva pubbasiddhena vītikkamena sikkhāpadaṃ paññapetīti sikkhāpadapaññattiyā sādhakatamattā karaṇabhāvopi vītikkamasseva siddho ‘‘asinā chindatī’’tiādīsu viya. Vītikkamaṃ pana apekkhamāno teneva saddhiṃ tannissayakālampi apekkhitvā viharatīti kālassapi idha hetubhāvo vutto, sikkhāpadaṃ paññapento ca taṃ taṃ vītikkamakālaṃ anatikkamitvā teneva kālena sikkhāpadaṃ paññapetīti vītikkamanissayassa kālassapi karaṇabhāvo vutto, tasmā iminā pariyāyena kālassapi hetubhāvo karaṇabhāvo ca labbhatīti vuttaṃ ‘‘tena samayena hetubhūtena karaṇabhūtenā’’ti. Nippariyāyato pana vītikkamoyeva hetubhūto karaṇabhūto ca. So hi vītikkamakkhaṇe hetu hutvā pacchā sikkhāpadapaññāpane karaṇampi hotīti.
此处言在此律中，事因义与作因义并存。譬如“彼以刀砍，因刀之锋利”为事因，“以刀砍伐”为作因。如何同时存在乃由“为彼者”为经文所说。彼时，事因与作因汇合于往来断丝间的戒条常行之表达中。譬如佛陀诵戒时，各处分别维护戒条的事因，断丝则显作因之共现。如此，当佛陀分解戒条事因时，亦验证作因，得以示现。故戒条表示即以持戒内容之事因性与作因性同时呈现。戒条在此文法体系内，表明“因义”即“事因”与“作因”之合成。此处所谓“彼时因之事因”，即戒条中指明因义与作义皆成理且共具，故有“当时以因之事因及作因而立戒条”之说。总结，此为法义相辅同显之表达。
Sikkhāpadānipaññāpayantoti vītikkamaṃ pucchitvā bhikkhusaṅghaṃ sannipātāpetvā otiṇṇavatthukaṃ puggalaṃ paṭipucchitvā vigarahitvā ca taṃ taṃ vatthuṃ otiṇṇakālaṃ anatikkamitvā teneva kālena karaṇabhūtena sikkhāpadāni paññāpayanto. Sikkhāpadapaññattihetuñca apekkhamānoti tatiyapārājikādīsu viya sikkhāpadapaññattiyā hetubhūtaṃ taṃ taṃ vatthuṃ vītikkamasamayaṃ apekkhamāno tena samayena hetubhūtena bhagavā tattha tattha vihāsīti attho. ‘‘Sikkhāpadāni paññāpayanto sikkhāpadapaññattihetuñca apekkhamāno’’ti vacanato ‘‘tena samayena karaṇabhūtena hetubhūtenā’’ti evaṃ vattabbepi paṭhamaṃ ‘‘hetubhūtenā’’ti vacanaṃ idha hetuatthassa adhippetattā vuttaṃ. Bhagavā hi verañjāyaṃ viharanto therassa sikkhāpadapaññattiyācanahetubhūtaṃ parivitakkasamayaṃ apekkhamāno tena samayena hetubhūtena vihāsīti tīsupi gaṇṭhipadesu vuttaṃ. Kiṃ panettha yutticintāya, ācariyassa idha kamavacanicchā natthīti evametaṃ gahetabbaṃ. Teneva dīghanikāyaṭṭhakathāyampi (dī. ni. aṭṭha. 1.paribbājakakathāvaṇṇanā) ‘‘tena samayena hetubhūtena karaṇabhūtenā’’tiādinā ayameva anukkamo vutto. Na hi tattha paṭhamaṃ ‘‘hetubhūtenā’’ti vacanaṃ idha ‘‘tena samayena verañjāyaṃ viharatī’’ti ettha hetuatthassa adhippetabhāvadīpanatthaṃ vuttaṃ. ‘‘Sikkhāpadāni paññāpayanto hetubhūtena karaṇabhūtena samayena vihāsi, sikkhāpadapaññattihetuñca apekkhamāno hetubhūtena samayena vihāsīti evamettha sambandho kātabbo’’tipi vadanti. Tadatthajotanatthanti hetuatthassa karaṇatthassa vā dīpanatthaṃ. Idhāti imasmiṃ vinaye. Hoti cetthāti ettha imasmiṃ padese yathāvuttatthasaṅgahavasena ayaṃ gāthā hoti. Aññatrāti suttābhidhammesu.
诵戒及遣戒，即询已犯戒之僧众，聚会修议，查明犯戒者，除去争执，确认犯戒时间并以彼时原因与作因宣布戒条。戒条之因义同时被考虑，视为第三大戒（巴拉基咖）等级别，下此戒条生效时，将依当时之因义由佛陀示现于会场。所谓“诵戒及遣戒以因义及作因时而说”，此句中“因义”确为因之主要表示，佛陀于某时以善慧观内心时，笑称该时即成因与作因。经典大意是，先形成因义后犯戒或处置，随后因事因与作因之理协和而授戒。此处明示因义与作因乃相互依存且时空并行。故此言真实显明，令学者得以确知律中因义与作因如何同时显现及运用。
Porāṇāti aṭṭhakathācariyā. Abhilāpamattabhedoti vacanamattena viseso. Tena suttavinayesu vibhattivipariṇāmo katoti dasseti. Parato atthaṃ vaṇṇayissāmāti parato ‘‘itipi so bhagavā’’tiādinā āgataṭṭhāne vaṇṇayissāma. Verañjāyanti ettha ‘‘balikaraggahaṇena janassa pīḷābhāvato niddosattā vigato rajo assāti verañjā, serivāṇijajātake devadattassa veruppannapadese katattā veraṃ ettha jātanti verañjā, paviṭṭhapaviṭṭhe naṭasamajjādīhi khādanīyabhojanīyālaṅkārādīhi ca vividhehi upakaraṇehi rañjanato vividhehi rañjayatīti verañjā, paṭipakkhe abhibhavitvā katabhāvato veraṃ abhibhavitvā jātāti verañjā, verañjassa nāma isino assamaṭṭhāne katattā verañjā’’ti evamādinā keci vaṇṇayanti. Kiṃ iminā, nāmamattametaṃ tassa nagarassāti dassento āha ‘‘verañjāti aññatarassa nagarassetaṃ adhivacana’’nti. Samīpatthe bhummavacananti ‘‘gaṅgāyaṃ gāvo caranti, kūpe gaggakula’’ntiādīsu viya. Avisesenāti ‘‘pātimokkhasaṃvarasaṃvuto viharati. Paṭhamaṃ jhānaṃ upasampajja viharati. Mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati. Sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ samāpajjitvā viharatī’’tiādīsu viya saddantarasannidhānasiddhena visesaparāmasanena vinā. Atha vā avisesenāti na visesena, vihārabhāvasāmaññenāti attho.
‘婆罗门’或‘古人’为历代注疏师葛摩所说。所谓‘词义差别’即就语词本义之特殊用法区划。以此解析原始经典律藏中语句变化极为重要。从后文‘于是去处谓之婆罗门’可见，下文将作进一步详细说明。‘故此于某处将作详细阐述’，而非作广泛泛化解释。‘Verañjā’一义，此处意为“因摄取强壮之力而免于世人苦难，无疾无恼之义”，最好如其起源于木吒俊伽本生故事中对恶势力压制的描述。同时也指作乐舞、饮食等多种娱乐手段以悦人心的丰富用法。相对而言，“非verañjā”则表明非特指某种情感或法，而是通称为平静或常规状态之意。故‘无差别’意指无具体差别，乃泛泛之义。由此可知，此节实为词语语义注释及用法比较，阐明古典律文用语之准确区别与释义。
Iriyāpatha…pe… vihāresūti iriyāpathavihāro dibbavihāro brahmavihāro ariyavihāroti etesu catūsu vihāresu. Tattha iriyanaṃ pavattanaṃ iriyā, kāyappayogo kāyikakiriyā. Tassā pavattanupāyabhāvato iriyāya pathoti iriyāpatho, ṭhānanisajjādi. Na hi ṭhānanisajjādīhi avatthāhi vinā kañci kāyikakiriyaṃ pavattetuṃ sakkā. Ṭhānasamaṅgī vā hi kāyena kiñci kareyya gamanādīsu aññatarasamaṅgī vāti. Viharaṇaṃ, viharati etenāti vā vihāro, iriyāpathova vihāro iriyāpathavihāro, so ca atthato ṭhānanisajjādiākārappavatto catusantatirūpappabandhova. Divi bhavo dibbo, tattha bahulappavattiyā brahmapārisajjādidevalokabhavoti attho. Tattha yo dibbānubhāvo tadatthāya saṃvattatīti vā dibbo, abhiññābhinīhāravasena mahāgatikattā vā dibbo, dibbo ca so vihāro cāti dibbavihāro, dibbabhāvāvaho vā vihāro dibbavihāro, mahaggatajjhānāni. Āruppasamāpattiyopi hi ettheva saṅgahaṃ gacchanti. Nettiyaṃ pana ‘‘catasso āruppasamāpattiyo āneñjavihāro’’ti vuttaṃ, taṃ mettājhānādīnaṃ brahmavihāratā viya tāsaṃ bhāvanāvisesabhāvaṃ sandhāya vuttaṃ. Aṭṭhakathāsu pana dibbabhāvāvahasāmaññato tāpi ‘‘dibbavihārā’’tveva vuttā. Brahmānaṃ vihārā brahmavihārā, brahmāno vā vihārā brahmavihārā, hitūpasaṃharādivasena pavattiyā brahmabhūtā seṭṭhabhūtā vihārāti attho, mettājhānādikā catasso appamaññāyo. Ariyā uttamā vihārāti ariyavihārā, anaññasādhāraṇattā ariyānaṃ vā vihārā ariyavihārā, catasso phalasamāpattiyo. Visesato pana rūpāvacaracatutthajjhānaṃ catasso appamaññāyo catutthajjhānikaphalasamāpatti ca bhagavato dibbabrahmaariyavihārā.
‘四行’乃指行道中的四种安住方式。此中‘行’指身行的行住，即身躯之转动与姿势变化。此因缘即指身行方式，即站立、坐卧等位置变换，是身行表现的基础。无此立坐等形态，身体行为不可展开。身行合一者，其行为合也。一切行动均依身行之四状态组成。所谓“色界”、即色界身行，含多种行先知梵行，及天界之生活。此境界有天界之多种现象，名曰“色界诸天生活”。“梵界”指禅定得者专住梵天之行为，常以慈悲观照而安住。此为四者中代表禅定境界者。阿里雅行，即圣者之行，具最高纯正性质，非凡所能比拟。此四境界均有对应之特定禅定结果，尤其是色界之第四禅对应的禅定果报，被称为佛陀之神圣梵天行。
Aññataravihārasamaṅgīparidīpananti yathāvuttavihāresu aññataravihārasamaṅgībhāvaparidīpanaṃ. Bhagavā hi lobhadosamohussannakāle loke tassa sakāya paṭipattiyā vinayanatthaṃ dibbabrahmaaayavihāre upasampajja viharati. Tathā hi yadā sattā kāmesu vippaṭipajjanti, tadā kira bhagavā dibbena vihārena viharati tesaṃ alobhakusalamūluppādanatthaṃ ‘‘appeva nāma imaṃ paṭipattiṃ disvā ettha ruciṃ uppādentā kāmesu virajjeyyu’’nti. Yadā pana issariyatthaṃ sattesu vippaṭipajjanti, tadā pana brahmavihārena viharati tesaṃ adosakusalamūluppādanatthaṃ ‘‘appeva nāma imaṃ paṭipattiṃ disvā ettha ruciṃ uppādetvā adosena dosaṃ vūpasameyyu’’nti. Yadā pana pabbajitā dhammādhikaraṇaṃ vivadanti, tadā ariyavihārena viharati tesaṃ amohakusalamūluppādanatthaṃ ‘‘appeva nāma imaṃ paṭipattiṃ disvā tattha ruciṃ uppādetvā amohena mohaṃ vūpasameyyu’’nti. Evañca katvā imehi dibbabrahmaariyavihārehi sattānaṃ vividhaṃ hitasukhaṃ harati upaharati upaneti janeti uppādetīti ‘‘viharatī’’ti vuccati.
所谓某种休息方式的集合加以阐明，即指如前所说的某些休息方式中的一种集合的形成加以阐明。世尊在众生因贪欲、嗔恚、愚痴烦恼激荡之时，于世间依其身行而入梵天之所修行，住于梵天之处。确如是，当众生在欲乐中背离正道时，世尊便住于神妙清净之所，此乃为启发众生生起无贪的善根因缘，令其“见此修行法而生欢迎，在欲乐中渐得清净”；当众生因嗔恨而背离正道时，世尊则住于梵处，此为令众生起无嗔善根之因缘，令其“见其修行法而生欢迎，生欢迎已以嗔恚息灭嗔恚”；当出家众生因法义而纷争时，世尊住于圣人所居之处，意在令众生起无愚痴善根因缘，令其“见修行法而生欢迎，如此生欢迎者，以愚痴息灭愚痴”。由此诸梵天、圣处及神所安住之所，对众生种种利益与安乐，皆生感召、促进、引导乃至产生成就，故称为“修行之处”。
Iriyāpathavihārena pana na kadāci na viharati taṃ vinā attabhāvapariharaṇābhāvato, tatoyeva ca dibbavihārādīnampi sādhāraṇo iriyāpathavihāroti āha ‘‘idha panā’’tiādi. Iriyāpathasamāyogaparidīpananti itaravihārasamāyogaparidīpanassa visesavacanassa abhāvato iriyāpathasamāyogaparidīpanassa ca atthasiddhattā vuttaṃ. Asmiṃ pana pakkhe viharatīti ettha vi-saddo vicchedatthajotano, haratīti neti pavattetīti attho, vicchinditvā haratīti vuttaṃ hoti. Tattha kassa kena vicchindanaṃ, kathaṃ kassa pavattananti antolīnacodanaṃ sandhāyāha ‘‘so hī’’tiādi. Soti bhagavā. Yadipi bhagavā ekenapi iriyāpathena cirataraṃ kālaṃ attabhāvaṃ pavattetuṃ sakkoti, tathāpi upādinnakasarīrassa nāma ayaṃ sabhāvoti dassetuṃ ‘‘ekaṃ iriyāpathabādhana’’ntiādi vuttaṃ. Aparipatantanti apatantaṃ. Yasmā pana bhagavā yattha katthaci vasanto vineyyānaṃ dhammaṃ desento nānāsamāpattīhi ca kālaṃ vītināmento vasatīti sattānaṃ attano ca vividhaṃ hitasukhaṃ harati upaneti, tasmā vividhaṃ haratīti viharatīti evampettha attho veditabbo.
然而世尊从未居住于行路之处，是因为缺乏断除我见的修习及不离我见的缘故。故一般也称诸神所住、圣人所住等处为神妙休息之处，谓此为“行路相应之集合的阐明”，即区别于他处的专项阐释。此处以“居于此处”为例，“vi-”为断接之意，“harati”意为“引领、运转”，故“vichedatthajotano，haratīti”即分离引领之义。对询问“何人以何法断离何物并引领？”，对此经典解说曰“是啊”，又云：虽世尊能单凭行路久住具足断除我见之力，但因此色身有所有俗法，故显“一行路之约束”。“未完之地”谓尚未腐败败落者。世尊在不同住处教化使众生远离各种烦恼，消除诸恶，安乐增长，由是引导，故称为“引领”。
Naḷerupucimandamūleti ettha vaṇṇayanti – naḷerūti tasmiṃ rukkhe adhivatthayakkhassetaṃ adhivacanaṃ, tasmā tena adhivattho pucimando ‘‘naḷerussa pucimando naḷerupucimando’’ti vuccati. Atha vā naḷe ruhattā jātattā naḷeru. Susiramettha naḷasaddena vuccati, tasmā rukkhasusire jātattā naḷeru ca so pucimando cāti naḷerupucimandoti vuccati. Naḷavane ruhattā jātattā vā naḷeru. Naḷavane kira so pucimandarukkho jāto. Urunaḷo pucimando naḷerupucimando. Urusaddo cettha mahantapariyāyo, naḷasaddo susirapariyāyo, tasmā mahantena susirena samannāgato pucimando naḷerupucimandoti vuccatīti. Ācariyo pana kimettha bahubhāsitenāti ekamevatthaṃ dassento ‘‘naḷeru nāma yakkho’’tiādimāha.
关于“那勒噜蒲七曼达”，此处所说的是：那勒鲁是指树上所住的护树夜叉，因而称之为护树，故名之为“那勒鲁”。又说因其声音似“那勒”，树声似“苏西拉”，结合而生“那勒鲁”即护树之意，因其是树中所生，故又称“蒲七曼达”（护树者）。护树夜叉名叫那勒鲁，护树夜叉有大声与细声两种之说，结合大声与细声之意，便称为“那勒鲁蒲七曼达”。师者若问为何多言此处，彼此语解析释：“那勒鲁是夜叉名也”云云。
Mūla-saddo ettha samīpavacano adhippeto, na mūlamūlādīsu vattamānoti dassento āha ‘‘mūlanti samīpa’’ntiādi. Nippariyāyena sākhādimato saṅghātassa suppatiṭṭhitabhāvasādhane avayavavisese pavattamāno mūlasaddo yasmā taṃsadisesu tannissaye padese ca ruḷhīvasena pariyāyato pavattati, tasmā ‘‘mūlāni uddhareyyā’’ti ettha nippariyāyato mūlaṃ adhippetanti ekena mūlasaddena visesetvā āha ‘‘mūlamūle dissatī’’ti yathā ‘‘dukkhadukkhaṃ, rūparūpa’’nti ca. Asādhāraṇahetumhīti asādhāraṇakāraṇe. Lobho hi lobhasahagataakusalacittuppādasseva hetuttā asādhāraṇo, tasmā lobhasahagatacittuppādānameva āveṇike nesaṃ suppatiṭṭhitabhāvasādhanato mūlaṭṭhena upakārake paccayadhammaviseseti attho. Atha vā yathā alobhādayo kusalābyākatasādhāraṇā, lobhādayo pana tathā na honti akusalasseva sādhāraṇattāti asādhāraṇakāraṇaṃ. Atha vā ādīsūti ettha ādi-saddena alobhādīnampi kusalābyākatamūlānaṃ saṅgaho daṭṭhabbo. Tesupi hi alobhādikusalamūlaṃ akusalābyākatehi asādhāraṇattā asādhāraṇakāraṇaṃ, tathā alobhādiabyākatamūlampi itaradvayehi asādhāraṇattāti. Nivāteti vātarahite padese, vātassa abhāve vā. Patantīti nipatanti, ayameva vā pāṭho. Ramaṇīyoti manuñño. Pāsādikoti pasādāvaho, pasādajanakoti attho. Ādhipaccaṃ kurumāno viyāti sambandho.
“根本之声”意指近旁所称呼者，非指根根本本身等，而是针对树枝等部分而四处流转的特定词汇，即“根为近旁”之类。此根本之声由枝干等同类部分构成，仿佛粗糙难辨，故称根本。因根是特殊部分，故称“根根本显现”，比如“苦为苦”，“色为色”之类。由于非普通因素，因贪欲所产生的染污心起即是非普通之因，故贪欲染污心亦为非常根本条件，因而产生相应条件，即“根本”有奇特缘故。另外虽然无贪等为善根，因其不具染污性质而属普通；反之染污之所起因属非普通因。再者“始”字表示善根所起的集合，对染污善根也是如此。因无风之处称为“宁静”，风止无声；“下坠”意谓掉落，本文即这一说法。圆满美好意谓令人欢喜，欢喜因而生。因缘成就，流转联系。
Tatthāti ‘‘tena samayena buddho bhagavā verañjāyaṃ viharati naḷerupucimandamūle’’ti yaṃ vuttaṃ, tattha. Siyāti kassaci evaṃ parivitakko siyā, vakkhamānākārena kadāci codeyya vāti attho. Yadi tāva bhagavātiādīsu codakassāyamadhippāyo – ‘‘pāṭaliputte pāsāde vasatī’’tiādīsu viya adhikaraṇādhikaraṇaṃ yadi bhaveyya, tadā ‘‘verañjāyaṃ viharati naḷerupucimandamūle’’ti adhikaraṇadvayaniddeso yutto siyā, imesaṃ pana bhinnadesattā na yutto ubhayaniddesoti. Atha tattha viharatīti yadi naḷerupucimandamūle viharati. Na vattabbanti nānāṭhānabhūtattā verañjānaḷerupucimandamūlānaṃ ‘‘tena samayenā’’ti ca vuttattāti adhippāyo. Idāni codako tameva attano adhippāyaṃ ‘‘na hi sakkā’’tiādinā vivarati. Verañjānaḷerupucimandamūlānaṃ bhūmibhāgavasena bhinnattāyeva hi na sakkā ubhayattha teneva samayena viharituṃ, ‘‘ubhayattha teneva samayenā’’ti ca vuttattā nānāsamaye vihāro avāritoti veditabbo.
“那里”即“当时世尊住于那勒鲁蒲七曼达树根下”的意思。有人或许有周详质疑，顺文而言，有时会有发问者想知道清楚。若以世尊为问者，如“住王舍城宫”这类上下属问题存在，则“住于那勒鲁蒲七曼达树根下”也是上下位包含之处，然它两者层次不同，不合并为同义句。若说住于那勒鲁蒲七曼达树根下，则不必另外重申诸处之名，因诸处本属于不同分处，不能并列为同一时住之处，故“同一时住于诸处”者，为缺乏真实时间性，曰“时住各异”，应知之。
Itaro sabbametaṃ aviparītamatthaṃ ajānantena tayā vuttanti dassento ‘‘na kho panetaṃ evaṃ daṭṭhabba’’ntiādimāha. Tattha etanti ‘‘verañjāyaṃ viharati naḷerupucimandamūle’’ti etaṃ vacanaṃ. Evanti ‘‘yadi tāva bhagavā’’tiādinā yaṃ taṃ bhavatā coditaṃ, taṃ atthato evaṃ na kho pana daṭṭhabbaṃ, na ubhayattha apubbaṃ acarimaṃ vihāradassanatthanti attho. Idāni attanā yathādhippetaṃ aviparītamatthaṃ tassa ca paṭikacceva vuttabhāvaṃ tena ca appaṭividdhataṃ pakāsento ‘‘nanu avocumha samīpatthe bhummavacana’’ntiādimāha. Goyūthānīti gomaṇḍalāni. Evampi naḷerupucimandamūle viharaticceva vattabbaṃ, na verañjāyanti, tasmā samīpādhikaraṇatthavasena ubhayathā nidānakittane kiṃ payojananti codanaṃ manasi nidhāyāha ‘‘gocaragāmanidassanattha’’ntiādi. Assāti bhagavato.
有人误解了全体意思，以无知误释道“此不可如是见”，此处言辞为“世尊住于那勒鲁蒲七曼达树根下”。再者关于“若世尊如此”等等的质疑，则其义理不见得如此，且此非早期经文所载之果，乃针对误解之反驳。以自身所主张的相反义理反击世尊言论，即“难道当时不居于近处？”诸如谷地与森林等地。由此可见，世尊确实居于那处，而非别处。由近处之地理关系，双重说明两处名，以及其时不同时段之区别，即“牧场及市镇显现之义”。以上皆为世尊之教诲。
Avassañcettha gocaragāmakittanaṃ kattabbaṃ. Yathā hi naḷerupucimandamūlakittanaṃ pabbajitānuggahakaraṇādianekappayojanaṃ, evaṃ gocaragāmakittanampi gahaṭṭhānuggahakaraṇādivividhappayojananti dassento ‘‘verañjākittanenā’’tiādimāha. Tattha gahaṭṭhānuggahakaraṇanti tesaṃ tattha paccayaggahaṇena upasaṅkamanapayirupāsanādīnaṃ okāsadānena dhammadesanāya saraṇesu sīlesu ca patiṭṭhāpanena yathūpanissayaṃ uparivisesādhigamāvahanena ca gahaṭṭhānaṃ anuggahakaraṇaṃ. Pabbajitānuggahakaraṇanti uggahaparipucchānaṃ kammaṭṭhānānuyogassa ca anurūpavasanaṭṭhānapariggahenettha pabbajitānaṃ anuggahakaraṇaṃ.
必须履行可行处、往来之地和行动的规定。例如，诸多相因于沙门的辅助、作行等，如睡莲、小草、菖蒲、根和枝条的使用，皆为种种因缘施用，故称为「遮止之法」等。在此，所谓的居处辅助因缘，是指通过因缘的接近，接济如供养、静坐等方便法，以确立戒律等教法，藉此特殊因缘得以成就居处辅助因缘。所谓沙门辅助因缘，是指因应提问和修行场所的配合，从而为沙门们所建立的辅助因缘。
Paccayaggahaṇeneva paccayaparibhogasiddhito āha ‘‘tathā purimena…pe… vivajjananti. Tattha purimenāti verañjāvacanena. Āhito ahaṃmāno etthāti attā, attabhāvo. Tassa kilamatho kilantabhāvo attakilamatho, attapīḷā attadukkhanti vuttaṃ hoti, tassa anuyogo karaṇaṃ attakilamathānuyogo, upavāsakaṇṭakāpassayaseyyādinā attano dukkhuppādananti vuttaṃ hoti. Tassa vivajjanaṃ attakilamathānuyogavivajjanaṃ. Antogāme vasantānaṃ anicchantānampi visabhāgarūpādiārammaṇadassanādisambhavato bahigāme patirūpaṭṭhāne vasantānaṃ tadabhāvato āha ‘‘pacchimena vatthukāmappahānato’’tiādi. Tattha pacchimenāti naḷerupucimandamūlavacanena. Kilesakāmassa vatthubhūtattā rūpādayo pañca kāmaguṇā vatthukāmo, tassa pahānaṃ vatthukāmappahānaṃ. Kāmasukhallikānuyogavivajjanupāyadassananti vatthukāmesu kilesakāmasaṃyuttassa sukhassa yogo anuyogo anubhavo, tassa parivajjane upāyadassanaṃ.
因缘的相接又称因缘的使用依止，以此说：“就像之前……所述有所分离”。此处“之前”即遮止之言。所谓“我慢执着于此”，是指“我”和“我相”的存在。其烦恼乃由我执生起，这称为我烦恼。我苦恼的联结，是由自身烦恼之联结；如苦行者的苦行床、草席等，因缘生成自身痛苦之因，此即苦痛的联结。此中所说的分离，是指自身烦恼之联结的分离。虽然在内处修行者有不喜欢的烦恼，但在外处修行者因见不净之相及诸种障碍，因外处的居住环境，因断弃五欲的欲望，故称为“断弃欲望的缘起”等。此中“断弃欲望”是指睡莲、小草、菖蒲之类根基的缘起。五欲的内因包括形色等五种欲乐，断除净欲欲为断除五欲。这种观察欲乐生滅之苦的相应方法，即是在断避欲望时所显现的方便。
Sayameva gocaragāmaṃ upasaṅkamitvā attano dhammassavanānurūpabhabbapuggalānaṃ dassanato dhammadesanāya kālo sampatto nāma hotīti dhammadesanāya abhiyogo viññāyatīti āha ‘‘purimena ca dhammadesanābhiyoga’’nti. Dhammadesanāya saussāhabhāvo dhammadesanābhiyogo. Bahigāme vivittokāse vasantassa ākiṇṇavihārābhāvato kāyavivekādīsu adhimutti tappoṇatā viññāyatīti āha ‘‘pacchimena vivekādhimutti’’nti.
修行者亲自来至该可行地，观照其自身闻法和相应修行的人，体认说法之时已届。此谓对说法的精进勤学，即说:“之前的说法勤行”者。所谓“说法勤行”，是指对说法坚定不移的信受。住于外处、静室者，因无污染散乱习气，身心得以清净，静虑之力增长，故说有“之后定慧增长”。
Dhammadesanābhiyogavivekādhimuttīnaṃ hetubhūtā eva karuṇāpaññā dhammadesanāya upagamanassa tato apagamanassa kāraṇabhūtā hontīti āha ‘‘purimena karuṇāya upagamana’’ntiādi. Karuṇāpaññāyeva hi anantaradukassa hetū honti. Etena ca karuṇāya upagamanaṃ na lābhādinimittaṃ , paññāya apagamanaṃ na virodhādinimittanti upagamanāpagamanānaṃ nirupakkilesataṃ vibhāvibhanti daṭṭhabbaṃ. Adhimuttatanti tanninnabhāvaṃ. Nirupalepananti anupalepanaṃ anallīyanaṃ.
对法的勤精进与定慧增长的原因，是由悲智（慈悲与智慧）对佛法亲近之故，继之而远离的缘起故说“之前以慈悲亲近”等。因为慈悲智慧能立即驱除痛苦，由此因缘亲近不足以得利，智慧远离亦非违缘，亲近与远离皆表明无垢清净。所谓增长，是指无杂染的增长。所谓无掺杂，是指不参杂、不染污、不掩盖。
Dhammikasukhāpariccāganimittanti ettha dhammikasukhaṃ nāma anavajjasukhaṃ. Tañhi dhammikaṃ lābhaṃ paṭicca uppannattā ‘‘dhammikasukha’’nti vuccati. Uttarimanussadhammābhiyoganimittaṃ phāsuvihāranti sambandho. Manussānaṃ upakārabahulatanti paccayapaṭiggahaṇadhammadesanādivasena upakārabahulataṃ. Devatānaṃ upakārabahulataṃ janavivittatāya. Pacurajanavivittañhi ṭhānaṃ devā upasaṅkamitabbaṃ maññanti. Loke saṃvaḍḍhabhāvanti āmisopabhogena saṃvaḍḍhitabhāvaṃ.
所谓法乐的布施因缘，是指无缺憾之法乐。由于法的利益而产生的乐，称为“法乐”。向上人行佛法的因缘，称为清净安适的生活。此因众人利益极多，因缘接纳说法利益增多。天众之利益极多，因缘广传及他方众生的缘故。外界众生由于世间利益增多，因而向天人所依之处供养。因世间生活因奉养世俗饮食，促生生活的增长。
Ekapuggaloti ettha (a. ni. aṭṭha. 1.1.170) ekoti dutiyādipaṭikkhepattho gaṇanaparicchedo. Puggaloti sammutikathā, na paramatthakathā. Buddhassa hi bhagavato duvidhā desanā sammutidesanā paramatthadesanā cāti. Ayamattho pana heṭṭhā vitthāritovāti idha na vuccati. Eko ca so puggalo cāti ekapuggalo. Kenaṭṭhena ekapuggalo? Asadisaṭṭhena guṇavisiṭṭhaṭṭhena asamasamaṭṭhena. So hi dasannaṃ pāramīnaṃ paṭipāṭiyā āvajjanaṃ ādiṃ katvā bodhisambhāraguṇehi ceva buddhaguṇehi ca sesamahājanena asadisoti asadisaṭṭhenapi ekapuggalo. Ye cassa te guṇā, tepi aññasattānaṃ guṇehi visiṭṭhāti guṇavisiṭṭhaṭṭhenapi ekapuggalo. Purimakā sammāsambuddhā sabbasattehi asamā, tehi saddhiṃ ayameva eko rūpakāyaguṇehi ceva nāmakāyaguṇehi ca samoti asamasamaṭṭhenapi ekapuggalo. Loketi sattaloke.
所谓一人，指的是《阿毗达摩·八部论》曰“‘一’者，指第二类以下的具体分类”，谓数字和范围的辨别。所谓“人”是因惯习而认同的名称，不是终极义。世尊有两种说法：习俗说法与究竟说法。究竟义则非此处详细说明。一人即一位真人。何以称为一人？因其品德卓越，超凡卓异。此人历经十种波罗蜜的修习，建立初勤，具足菩提资粮之功德，以佛德与众圣贤中最为卓越者称。一切其资德，亦超越他众，故谓品德卓著而为唯一。先驱三世诸正觉者，超越一切众生，因形色及名号等资德，与他众不等，故谓为唯一真人。所谓世界，是诸众生所在的界域。
Uppajjamāno uppajjatīti idaṃ pana ubhayampi vippakatavacanameva. Uppajjanto bahujanahitatthāya uppajjati, na aññena kāraṇenāti evaṃ panettha attho veditabbo. Evarūpañcettha lakkhaṇaṃ na sakkā etaṃ aññena saddalakkhaṇena paṭibāhituṃ. Apica uppajjamāno nāma, uppajjati nāma, uppanno nāmāti ayamettha bhedo veditabbo. Esa hi dīpaṅkarapādamūlato laddhabyākaraṇo buddhakārakadhamme pariyesanto dasa pāramiyo disvā ‘‘ime dhammā mayā pūretabbā’’ti katasanniṭṭhāno dānapāramiṃ pūrentopi uppajjamāno nāma. Sīlapāramiṃ…pe… upekkhāpāraminti imā dasa pāramiyo pūrentopi, dasa upapāramiyo pūrentopi uppajjamāno nāma. Dasa paramatthapāramiyo pūrentopi uppajjamāno nāma. Pañca mahāpariccāge pariccajantopi uppajjamāno nāma. Ñātatthacariyaṃ lokatthacariyaṃ buddhatthacariyaṃ pūrayamānopi uppajjamāno nāma. Kappasatasahassādhikāni cattāri asaṅkhyeyyāni buddhakārake dhamme matthakaṃ pāpentopi uppajjamāno nāma. Vessantarattabhāvaṃ pahāya tusitapure paṭisandhiṃ gahetvā saṭṭhivassasatasahassādhikā sattapaṇṇāsa vassakoṭiyo tiṭṭhantopi uppajjamāno nāma. Devatāhi yācito pañca mahāvilokanāni viloketvā māyādeviyā kucchismiṃ paṭisandhiṃ gaṇhantopi, anūnādhike dasa māse gabbhavāsaṃ vasantopi uppajjamāno nāma. Ekūnatiṃsa vassāni agāramajjhe tiṭṭhantopi uppajjamāno nāma. Kāmesu ādīnavaṃ nekkhamme ca ānisaṃsaṃ disvā rāhulabhaddassa jātadivase channasahāyo kaṇḍakaṃ assavaramāruyha nikkhamantopi uppajjamāno nāma. Tīṇi rajjāni atikkamanto anomanaditīre pabbajantopi uppajjamāno nāma. Chabbassāni mahāpadhānaṃ karontopi uppajjamāno nāma. Paripākagate ñāṇe oḷārikaṃ āhāraṃ āharantopi uppajjamāno nāma. Sāyanhasamaye visākhapuṇṇamāyaṃ mahābodhimaṇḍaṃ āruyha mārabalaṃ vidhametvā paṭhamayāme pubbenivāsaṃ anussaritvā majjhimayāme dibbacakkhuṃ parisodhetvā pacchimayāmasamanantare dvādasaṅgaṃ paṭiccasamuppādaṃ anulomapaṭilomato sammasitvā sotāpattimaggaṃ paṭivijjhantopi uppajjamāno nāma. Sotāpattiphalakkhaṇepi sakadāgāmiphalakkhaṇepi anāgāmiphalakkhaṇepi uppajjamāno nāma. Arahattamaggakkhaṇe pana uppajjati nāma. Arahattaphalakkhaṇe uppanno nāma. Buddhānañhi sāvakānaṃ viya na paṭipāṭiyā iddhividhañāṇādīni uppajjanti, saheva pana arahattamaggena sakalopi sabbaññutaññāṇādi guṇarāsi āgatova nāma hoti, tasmā nibbattasabbakiccattā arahattaphalakkhaṇe uppanno nāma hoti. Imasmimpi sutte arahattaphalakkhaṇaṃyeva sandhāya ‘‘uppajjatī’’ti vuttaṃ. Uppanno hotīti ayañhettha attho.
“Uppajjamāno”与“uppajjatī”这两个词，都是被归入“vippakatavacana”，即已变异词义之列。具体来看，“uppajjanto”是指为了大众利益而生起，而非由于其他原因，这层含义应在此辨明。此类词义特点，不可用他种词义标准去推测辨识。且“uppajjamāno”、“uppajjati”、“uppanno”等有所区别，当明了其差别。释迦牟尼佛成道前，于迦叶摩罗根基处，于佛所作功德事中修习十波罗蜜得其果满，虽修布施波罗蜜已得成就，仍可称为“uppajjamāno”。同样修戒、修忍、修定、修慧等十波罗蜜已满，及十种辅助修习也已成就，仍名为“uppajjamāno”。修成五大弃舍、供养亲属大众和佛教的行为亦名“uppajjamāno”。即使历经亿万劫于佛教事业学习中并未退失，依然称为“uppajjamāno”。在忉利天舍弃忉利天界转生兜率天，再转生于人间，住一百六十五亿劫，依旧为“uppajjamāno”。虽被天神祈愿仍居魔女宫，怀孕十个月，仍是“uppajjamāno”。若于无家生活三十九年，仍是“uppajjamāno”。见欲舍利乐，观察出离因缘，即使护卫遮盖新生之人出家，也称“uppajjamāno”。越过三条河流，自摩那提之西岸出家，功德初成者，即名“uppajjamāno”。成就大精进六十年，亦是“uppajjamāno”。于成熟智慧摄取滋养食，亦名“uppajjamāno”。于傍晚维萨卡月圆夜登大菩提树，废魔力，忆前生，开发天眼，持十二缘起逆顺观察，证入须陀洹果时，亦名“uppajjamāno”。即使证得须陀洹果、斯陀含果、阿那含果，也名“uppajjamāno”。在阿拉汉道现前时即“uppajjati”，于阿拉汉果现前时为“uppanno”。世尊弟子神通之类，并不皆由修行而生，但在阿拉汉道中，则以圆具全知智慧之德相集于一处者，即名“uppanno”。此经中特指阿拉汉果相时，以“uppajjatī”言说。至于“uppanno hotī”才是此义。
Bahujanahitāyāti mahājanassa hitatthāya uppajjati. Bahujanasukhāyāti mahājanassa sukhatthāya uppajjati. Lokānukampāyāti sattalokassa anukampaṃ paṭicca uppajjati. Katarasattalokassāti? Yo tathāgatassa dhammadesanaṃ sutvā amatapānaṃ pivi, dhammaṃ paṭivijjhi, tassa. Bhagavatā hi mahābodhimaṇḍe sattasattāhaṃ vītināmetvā bodhimaṇḍā isipatanaṃ āgamma ‘‘dveme, bhikkhave, antā pabbajitena na sevitabbā’’ti dhammacakkappavattanasuttante (saṃ. ni. 3.5; mahāva. 13) desite āyasmatā aññāsikoṇḍaññattherena saddhiṃ aṭṭhārasakoṭisaṅkhā brahmāno amatapānaṃ piviṃsu, etassa sattalokassa anukampāya uppanno. Pañcamadivase anattalakkhaṇasuttantapariyosāne pañcavaggiyattherā arahatte patiṭṭhahiṃsu, etassapi sattalokassa anukampāya uppanno. Tato yasadārakappamukhe pañcapaṇṇāsa purise arahatte patiṭṭhāpesi, tato kappāsikavanasaṇḍe tiṃsa bhaddavaggiye tayo magge ca phalāni ca sampāpesi, etassapi sattalokassa anukampāya uppanno. Gayāsīse ādittapariyāyapariyosāne (saṃ. ni. 4.28; mahāva. 54) jaṭilasahassaṃ arahatte patiṭṭhāpesi, tato laṭṭhivane bimbisārappamukhā ekādasa nahutā brāhmaṇagahapatikā satthu dhammadesanaṃ sutvā sotāpattiphale patiṭṭhahiṃsu, ekaṃ nahutaṃ saraṇesu patiṭṭhitaṃ. Tirokuṭṭaanumodanāvasāne (khu. pā. 7. 1 ādayo) caturāsītiyā pāṇasahassehi amatapānaṃ pītaṃ. Sumanamālākārasamāgame caturāsītiyā, dhanapālasamāgame dasahi pāṇasahassehi, khadiraṅgārajātakasamāgame caturāsītiyā pāṇasahassehi, jambukaājīvakasamāgame caturāsītiyāva, ānandaseṭṭhisamāgame caturāsītiyāva pāṇasahassehi amatapānaṃ pītaṃ. Pāsāṇakacetiye pārāyanasuttakathādivase (su. ni. 982 ādayo) cuddasa koṭiyo amatapānaṃ piviṃsu. Yamakapāṭihāriyadivase vīsati pāṇakoṭiyo, tāvatiṃsabhavane paṇḍukambalasilāyaṃ nisīditvā mātaraṃ kāyasakkhiṃ katvā sattappakaraṇaṃ abhidhammaṃ desentassa asīti pāṇakoṭiyo, devorohaṇe tiṃsa pāṇakoṭiyo, sakkapañhasuttante (dī. ni. 2.344 ādayo) asīti devasahassāni amatapānaṃ piviṃsu. Mahāsamayasuttante (dī. ni. 2.331 ādayo) maṅgalasutte (khu. pā. 5.1 ādayo; su. ni. maṅgalasutta) cūḷarāhulovāde (ma. ni. 3.416 ādayo) samacittapaṭipadāyāti (a. ni. 2.33) imesu catūsu ṭhānesu abhisamayappattasattānaṃ paricchedo natthi, etassapi sattalokassa anukampāya uppannoti. Yāvajjadivasā ito parampi anāgate imaṃ sāsanaṃ nissāya saggamokkhamagge patiṭṭhahantānaṃ vasenapi ayamattho veditabbo.
“Bahujanahitāya”意为为了大众利益而生起，“Bahujanasukhāya”为大众安乐而生起，“Lokānukampāya”表示因眷顾三界众生而生起。所谓“三界”是指哪三界？乃是：听闻如来所说法、饮受不死甘露、明慧通达者，则为三界。世尊于大菩提树下七七四十九天，毁除无明，降伏妄语鬼神等，开转法轮，经中明示“比库二种入灭时不可接触”，其教示乃出自祇树给孤独长老，与十八亿天神共饮不死甘露，以此而现于三界。同日，五百位分部长老证阿拉汉果，此亦为三界现身。此后，迦耶舍佛子近前接纳五十三位人证阿拉汉，在竹林精舍、宾比罗长老等三十伽蓝，成就三乘果位，此亦缘于三界。迦耶舍佛子经过焚毁业障之事后，十一位婆罗门之家十一万天神信奉佛法，证入须陀洹果；五百比库同日得脱轮回，成就不退转果，形成一座庙宇，此亦三界现象。又提及多日诵法会、天龙众于舍利塔旁听法等，是三界现象。由此可见，为大众利益、幸福，依三界慈悲而出现诸法修行者，皆为舍利佛法此存续因缘。此义应以未来至无量劫，依此教法及出离正道，成就解脱涅槃者，以是意义认识。
Devamanussānanti na kevalaṃ devamanussānaṃyeva, avasesānaṃ nāgasupaṇṇādīnampi atthāya hitāya sukhāyeva uppanno. Sahetukapaṭisandhike pana maggaphalasacchikiriyāya bhabbe puggale dassetuṃ evaṃ vuttaṃ. Tasmā etesampi atthatthāya hitatthāya sukhatthāyeva uppannoti veditabbo.
“Devamanussāna”指的非唯天人众生，乃包括其他世间众生，如龙、夜叉、凤凰等，它们也是为利益、利益众生而生。与因果相续成佛果时，为示现业果当证修行者，特以此方式表示。因此这些现象亦应视作为了正法因缘与利益众生而已。
Katamo ekapuggaloti kathetukamyatāpucchā. Idāni tāya pucchāya puṭṭhaṃ ekapuggalaṃ vibhāvento ‘‘tathāgato arahaṃ sammāsambuddho’’ti āha. Tadatthaparinipphādananti lokatthanipphādanaṃ, buddhakiccasampādananti attho. Paṭhamaṃ lumbinīvane dutiyaṃ bodhimaṇḍeti lumbinīvane rūpakāyena jāto, bodhimaṇḍe dhammakāyena. Evamādināti ādi-saddena verañjākittanato rūpakāyassa anuggaṇhanaṃ dasseti, naḷerupucimandamūlakittanato dhammakāyassa. Tathā purimena parādhīnakiriyākaraṇaṃ, dutiyena attādhīnakiriyākaraṇaṃ. Purimena vā karuṇākiccaṃ, itarena paññākiccaṃ , purimena cassa paramāya anukampāya samannāgamaṃ, pacchimena paramāya upekkhāya samannāgamanti evamādiṃ saṅgaṇhāti.
所谓“一者金刚人”（ekapuggala），是应问谁是“一者金刚人”？此时问询中对“一者金刚人”作了细分解释，说：“如来是阿拉汉、正觉者”。“Tadatthaparinipphādan”即俗世解说之明白，“Buddhakiccasampādana”则为佛事成就。释迦牟尼佛初生于卢毗尼园，复于觉树下成道，先具形身，后得法身。此谓“ādi”初始之意，亦暗示形身跟随而来，法身随从而至。前项为他成事，后项为自成事。前者为慈悲事业，后者为智慧事业。由形成慈愍、慧行、悲愿、舍心等诸法相续，综合而成一体，从此总括。
Pacchimakoti guṇena pacchimako. Ānandattheraṃ sandhāyetaṃ vuttaṃ. Saṅkhyāyapīti gaṇanatopi. Diṭṭhisīlasāmaññena saṃhatattā saṅghoti imamatthaṃ vibhāvento āha ‘‘diṭṭhisīlasāmaññasaṅkhātasaṅghātena samaṇagaṇenā’’ti. Ettha pana ‘‘yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharatī’’ti (dī. ni. 3.324, 356, ma. ni. 1.492; 3.54) evaṃ vuttāya diṭṭhiyā, ‘‘yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni, tathārūpesu sīlesu sīlasāmaññagato viharatī’’ti (dī. ni. 3.324; 356; ma. ni. 1.492; 3.54) evaṃ vuttānañca sīlānaṃ sāmaññasaṅkhātena saṅghato saṅghaṭito sametoti diṭṭhisīlasāmaññasaṅkhātasaṅghāto, samaṇagaṇo. Diṭṭhisīlasāmaññena saṃhatoti vuttaṃ hoti. Tathā hi ‘‘aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ diṭṭhisampanno puggalo sañcicca pāṇaṃ jīvitā voropeyya, netaṃ ṭhānaṃ vijjatī’’ti ādivacanato diṭṭhisīlānaṃ niyatasabhāvattā sotāpannāpi aññamaññaṃ diṭṭhisīlasāmaññena saṃhatā, pageva sakadāgāmiādayo. Ariyapuggalā hi yattha katthaci dūre ṭhitāpi attano guṇasāmaggiyā saṃhatāyeva. ‘‘Tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati (dī. ni. 3.324, 356; ma. ni. 1.492; 3.54), tathārūpesu sīlesu sīlasāmaññagato viharatī’’ti (dī. ni. 3.324, 356; ma. ni. 1.492; 3.54) vacanato puthujjanānampi diṭṭhisīlasāmaññena saṃhatabhāvo labbhatiyeva, idha pana ariyasaṅghoyeva adhippeto ‘‘yo tattha pacchimako, so sotāpanno’’ti vacanato. Etenāti ‘‘pañcamattehi bhikkhusatehī’’ti etena vacanena. Assāti pañcamattassa bhikkhusatassa. Nirabbudotiādīnaṃ vacanattho parato eva āvi bhavissati.
“Pacchimakoti”意为“后期者”。此乃尊称阿难长老。在计数说法里乃“总数”的意思。以正确见、持戒、普及为基础即为僧伽。对此义释曰：“依此戒律三学所得之僧者，号为‘僧伽’。”又言：“世尊为应法，制定八处住所谓：‘有正见之人所得处，无非法之地，不灭己命之所，此为正处。’由此戒律之固定性质，诸须陀洹果以上圣人虽有所别，然其依于正见戒律之准绳而合一，同一僧团。阿拉汉众虽远处而居，因德相和而合一。正见之圣人以正见而共住，正见戒律同住。”由此，凡夫虽依正见戒律合会，但昔日阿拉汉指定谓“后期者即须陀洹果者”。“五分”即指五分僧众。诸不觉者之差别义将由此起彼落。
Assosīti ettha savanamupalabbhoti āha ‘‘assosīti suṇi upalabhī’’ti, aññāsīti attho. So cāyamupalabbho savanavasenevāti imamatthaṃ dassento āha ‘‘sotadvārasampattavacananigghosānusārena aññāsī’’ti. Avadhāraṇaphalattā saddappayogassa sabbampi vākyaṃ antogadhāvadhāraṇanti āha ‘‘khoti padapūraṇamatte nipāto’’ti. Avadhāraṇattheti pana iminā antogadhāvadhāraṇepi sabbasmiṃ vākye iṭṭhatovadhāraṇatthaṃ khosaddaggahaṇanti dasseti. Tameva iṭṭhatovadhāraṇaṃ dassento āha ‘‘tattha avadhāraṇatthenā’’tiādi. Atha padapūraṇatthena khosaddena kiṃpayojananti āha ‘‘padapūraṇena pana byañjanasiliṭṭhatāmattamevā’’ti. ‘‘Assosī’’ti hi padaṃ khosadde gahite tena phullitamaṇḍitavibhūsitaṃ viya hontaṃ pūritaṃ nāma hoti, tena ca purimapacchimapadāni siliṭṭhāni honti, na tasmiṃ aggahite, tasmā padapūraṇena byañjanasiliṭṭhatāmattameva payojanaṃ. Matta-saddo cettha visesanivattiattho, tenassa anatthantaradīpanataṃ dasseti, eva-saddena pana byañjanasiliṭṭhatāya ekantikataṃ.
“Assosī”指某种听觉觉知，此处指“听”与“察觉”。释曰：“‘Assosīti’者，即‘听’与‘察觉’之义。”此是一种听觉现象表达。次阿含说：“依听道门成立之词汇，‘aññāsī’谓知晓者。”“Avadhāraṇaphalattā’谓把握与理解之果，是以语句合一谓之‘antogadhāva’（综合把握）。”“Khosaddo”是音节之类，此意指填补音节的成份，使词汇完整。次言：“以音节填补使字母呈显，此谓‘padapūraṇa’。”如此用以说明语言构成。再谓“Assosī”字中带有音节，前后字母有结合，不可拆断，因此音节补足即是语音形式完备之目的。此处用“matta-saddo”指文义关系体系，不存在多义表示，仅凭此音节特征本义唯属一种。
Verañjoti ettha saddalakkhaṇānusārena atthaṃ dassento āha ‘‘verañjāyaṃ jāto’’tiādi. Brahmaṃ aṇatīti ettha brahmanti vedo vuccati, so pana mantabrahmakappavasena tividho. Tattha mantā padhānamūlabhāvatoyeva aṭṭhakādīhi pavuttā, itare pana tannissayena jātā, tena padhānasseva gahaṇaṃ. Mante sajjhāyatīti iruvedādike mantasatthe sajjhāyatīti attho. Iruvedādayo hi guttabhāsitabbatāya ‘‘mantā’’ti vuccanti. Idameva hīti avadhāraṇena brahmato jātotiādikaṃ niruttiṃ paṭikkhipati. Jātibrāhmaṇānanti iminā aññepi brāhmaṇā atthīti dasseti. Duvidhā hi brāhmaṇā jātibrāhmaṇā visuddhibrāhmaṇā cāti. Idāni tattha visuddhibrāhmaṇānaṃ niruttiṃ dassento āha ‘‘ariyā panā’’tiādi.
在此教法中，世尊为了解释「出生于真实之地」的意义而说：此处「真实」的教法是指《吠陀》，而它被看作是有三种的。这里的教法，作为根本的修习，借助由阿提克等经文中获得的解释，而是作为逻辑推理得出的，由此获得的所需知识也与此教法相关。因此，必须理解为依据这种理解而生的。正是如此，这段教法提到的并不是任何其他的意义，而是借此阐述了真实的出生之意。所指的「道德上的真实」彰显出真正在这里的含义。由此可见有两类「真实」：一种是世俗的「真实」，另一种是纯净的「真实」。现在，世尊展示了纯净的「真实」的含义，如下所述：『而正道是……』
Samitapāpattāti accantaṃ anavasesato savāsanaṃ samitapāpattā. Evañhi bāhirakaavītarāgasekkhāsekkhapāpasamaṇato bhagavato pāpasamaṇaṃ visesitaṃ hoti. Vuttamevatthaṃ udāharaṇena vibhāvento āha ‘‘vuttañheta’’ntiādi. Ettha pana ‘‘bāhitapāpoti brāhmaṇo, samitapāpattā samaṇoti vuccatīti idaṃ bhinnagāthāsannissitapadadvayaṃ ekato gahetvā vutta’’nti vadanti. Vuttañhetaṃ tīsupi gaṇṭhipadesu ‘‘samitattā hi pāpānaṃ, samaṇoti pavuccatīti idaṃ vacanaṃ gahetvā ‘samitattā samaṇoti vuccatī’ti vuttaṃ. Bāhitapāpoti brāhmaṇoti idaṃ pana aññasmiṃ gāthābandhe vuttavacana’’nti. Anekatthattā nipātānaṃ idha anussavanatthe adhippetoti āha ‘‘khalūti anussavanatthe nipāto’’ti. Jātisamudāgatanti jātiyā āgataṃ, jātisiddhanti vuttaṃ hoti. Ālapanamattanti piyālāpavacanamattaṃ. Piyasamudāhārā hete bhoti vā āvusoti vā devānampiyāti vā. Bhovādī nāma so hotīti yo āmantanādīsu ‘‘bho bho’’ti vadanto vicarati, so bhovādī nāma hotīti attho. Sakiñcanoti rāgādīhi kiñcanehi sakiñcano. Rāgādayo hi satte kiñcenti maddanti palibundhantīti ‘‘kiñcanānī’’ti vuccanti. Manussā kira goṇehi khalaṃ maddāpentā ‘‘kiñcehi kapila, kiñcehi kāḷakā’’ti vadanti, tasmā maddanaṭṭho kiñcanaṭṭhoti veditabbo.
「行止住法」是指所有的行为被实时地无遗漏地控制。正是这样的，一个外在的、不受贪恚影响的修行者，通过对世尊的教法的理解，真切释放了一切情况。因此，运用经典的例子来强调这一点而说『这是被如此说明的……』。在此，不过是符合经典的因果关系，这一段是较为直接的呈现。所提到的「外在的解脱者」就是指那些获得解脱的比库们。这是相关个体所需的内容；因为关于性格的种种所进行的描绘，皆是为了让人理解这些个体的行为和思想。在这里，『某种程度上』的概念被运用在把握这些形态时。这是因为某些存在在于在于这形态所表述的内容之上。世人应当值得注意的是，如何通过道德中的微妙性而联系至真谛之意义，正是因为这样这条道被称作『行止的规范……』
Gottavasenāti ettha gaṃ tāyatīti gottaṃ. Gosaddena cettha abhidhānaṃ buddhi ca vuccati, tasmā evamettha attho daṭṭhabbo. Gotamoti pavattamānaṃ abhidhānaṃ buddhiñca ekaṃsikavisayatāya tāyati rakkhatīti gottaṃ. Yathā hi buddhi ārammaṇabhūtena atthena vinā na vattati, evaṃ abhidhānaṃ abhidheyyabhūtena, tasmā so gottasaṅkhāto attho tāni buddhiabhidhānāni tāyati rakkhatīti vuccati. So pana aññakulaparamparāya asādhāraṇaṃ tassa kulassa ādipurisasamudāgataṃ taṃkulapariyāpannasādhāraṇaṃ sāmaññarūpanti daṭṭhabbaṃ. Ettha ca samaṇoti iminā sarikkhakajanehi bhagavato bahumatabhāvo dassito samitapāpatākittanato, gotamoti iminā lokiyajanehi uḷārakulasambhūtatādīpanato. Sakyassa suddhodanamahārājassa putto sakyaputto. Iminā ca uditoditavipulakhattiyakulavibhāvanato vuttaṃ ‘‘idaṃ pana bhagavato uccākulapaadīpana’’nti. Sabbakhattiyānañhi ādibhūtamahāsammatamahārājato paṭṭhāya asambhinnaṃ uḷāratamaṃ sakyarājakulaṃ. Kenaci pārijuññena anabhibhūtoti ñātipārijuññabhogapārijuññādinā kenaci pārijuññena parihāniyā anabhibhūto anajjhotthaṭo. Tathā hi lokanāthassa abhijātiyaṃ tassa kulassa na kiñci pārijuññaṃ, atha kho vaḍḍhiyeva. Abhinikkhamane ca tato samiddhatamabhāvo loke pākaṭo paññāto. Tena ‘‘sakyakulā pabbajito’’ti idaṃ vacanaṃ bhagavato saddhāpabbajitabhāvaparidīpanatthaṃ vuttaṃ mahantaṃ ñātiparivaṭṭaṃ mahantañca bhogakkhandhaṃ pahāya pabbajitabhāvasiddhito. Tato paranti ‘‘verañjāyaṃ viharatī’’tiādi.
关于「种姓」的定义可定位为：这种称谓是与部族相关的命名，而在此，命名本身既可视为一种智慧，也可作为解释。怀着这种理念，以「所指的称谓」此处的意义便充分体现。正如智慧本身无法无视于所述的对象，因此为表述而作的命名需在其命名的意义中被完整知晓。方才所描述的种姓显示在于其特有的家世，以及当我们扯及其更为宽泛的家族时，正是这种家族表现出其特殊的一面。『与修行者的显赫的涵义相关的群体』应在此之中显现，而此称谓是上乘家族特性被直接提出的依据。所提及的「种姓」形式象征地富有着一种听众的众多属性，因此「那位修行者」自然便是为这种意识所代表，『不应被任何人支配……』
Itthambhūtākhyānatthe upayogavacananti itthaṃ imaṃ pakāraṃ bhūto āpannoti ittambhūto, tassa ākhyānaṃ itthambhūtākhyānaṃ, soyeva attho itthambhūtākhyānattho. Atha vā itthaṃ evaṃ pakāro bhūto jātoti evaṃ kathanattho itthambhūtākhyānattho, tasmiṃ upayogavacananti attho. Ettha ca abbhuggatoti ettha abhi-saddo itthambhūtākhyānatthajotako abhibhavitvā uggamanappakārassa dīpanato. Tena yogato ‘‘taṃ kho pana bhavantaṃ gotama’’nti idaṃ upayogavacanaṃ sāmiatthepi samānaṃ itthambhūtākhyānadīpanato ‘‘itthambhūtākhyānatthe’’ti vuttaṃ. Tenevāha ‘‘tassa kho pana bhoto gotamassāti attho’’ti. Idaṃ vuttaṃ hoti – yathā ‘‘sādhu devadatto mātaramabhī’’ti ettha abhisaddayogato itthambhūtākhyāne upayogavacanaṃ kataṃ, evamidhāpi taṃ kho pana bhavantaṃ gotamaṃ abhi evaṃ kalyāṇo kittisaddo uggatoti abhisaddayogato itthambhūtākhyāne upayogavacananti. ‘‘Sādhu devadatto mātaramabhī’’ti ettha hi ‘‘devadatto mātaramabhi mātari visaye mātuyā vā sādhū’’ti evaṃ adhikaraṇatthe sāmiatthe vā bhummavacanassa vā sāmivacanassa vā pasaṅge itthambhūtākhyānatthajotakena abhisaddena yoge upayogavacanaṃ kataṃ. Yathā cettha ‘‘devadatto mātu visaye mātusambandhī vā sādhuttappakārappatto’’ti ayamattho viññāyati , evamidhāpi ‘‘bhoto gotamassa sambandhī kittisaddo abbhuggato abhibhavitvā uggamanappakārappatto’’ti ayamattho viññāyati. Tattha hi devadattaggahaṇaṃ viya idha kittisaddaggahaṇaṃ, tathā tattha ‘‘mātara’’nti vacanaṃ viya idha ‘‘taṃ kho pana bhavantaṃ gotama’’nti vacanaṃ, tattha sādhusaddaggahaṇaṃ viya idha uggatasaddaggahaṇaṃ veditabbaṃ.
所称作「显耀」的内容，其本身在此处并未直接描绘出，因此在这类表述中，应被视为是被广泛引导的内容。在这一类的话语当中，每次的显耀皆是指向当前语境的内涵。因此，上文提及之「这位你」不仅为个体的指往，更是对整体的全面认知。于此具备相关的判断时，明显地指向其价值观的特征表现出来。依次来看，这便是以「如你所述——世尊」的方式再一次向他人显现其对智慧的深入重视。由此的表述，意在传递出这种关联性的智慧，使得此类相似的显现形式成为当下的显质。再者，通过这种具象的言辞，命名与此相关的内容随着智慧的描绘逐渐增生。
Kalyāṇoti bhaddako. Kalyāṇabhāvo cassa kalyāṇaguṇavisayatāyāti āha ‘‘kalyāṇaguṇasamannāgato’’ti, kalyāṇehi guṇehi samannāgato taṃvisayatāya yuttoti attho. Taṃvisayatā hettha samannāgamo kalyāṇaguṇavisayatāya tannissitoti adhippāyo. Seṭṭhoti etthāpi eseva nayo. Seṭṭhaguṇavisayatāya eva hi kittisaddassa seṭṭhatā ‘‘bhagavāti vacanaṃ seṭṭha’’ntiādīsu viya. ‘‘Bhagavā araha’’ntiādinā guṇānaṃ saṃkittanato saddanīyato ca kittisaddo vaṇṇoti āha ‘‘kittisaddoti kitti evā’’ti. Vaṇṇoyeva hi kittetabbato kittisaddanīyato saddoti ca vuccati. Kittipariyāyo hi saddasaddo yathā ‘‘uḷārasaddā isayo, guṇavanto tapassino’’ti. Abhitthavanavasena pavatto saddo thutighoso, abhitthavudāhāro.
「善」的意义是「好」，而「善的特性」依旧为其具体的善，正如所述『具备善德以至于……』可以理解为善的特性被描述出来。也就是指应该更为容易识别出善所携带的性质，并且在此特性当中，善则是其内涵所在。这点在此属于性质的演绎。然而，善的特性也逐渐地被赋予了更高的价值，因此这类「善」的显现形式被称作是『众人所目击……』宜在一定的表现上得以评述。此时将所带来的力量进一步拭去，故在善音之处所引导出来的价值含义过于明显，因而被称为『善的称谓……』
‘‘Abbhuggato’’ti pana etassa attho aṭṭhakathāyaṃ na dassito, tasmā tassattho evaṃ veditabbo – abbhuggatoti abhibhavitvā uggato, anaññasādhāraṇaguṇe ārabbha pavattattā sadevakaṃ lokaṃ ajjhottharitvā pavattoti vuttaṃ hoti. Kinti saddo abbhuggatoti āha ‘‘itipi so bhagavā’’tiādi. Ito paraṃ pana īdisesu ṭhānesu yattha yattha pāḷipāṭhassa attho vattabbo siyā, tattha tattha ‘‘pāḷiyaṃ panā’’ti vatvā atthaṃ dassayissāma, idāni tattha padayojanāpubbakaṃ atthaṃ dassento āha ‘‘itipi so bhagavātiādīsu panaayaṃ tāva yojanā’’tiādi. So bhagavāti yo so samatiṃsa pāramiyo pūretvā sabbakilese bhañjitvā anuttaraṃ sammāsambodhiṃ abhisambuddho devānaṃ atidevo sakkānaṃ atisakko brahmānaṃ atibrahmā lokanātho bhāgyavantatādīhi kāraṇehi bhagavāti laddhanāmo, so bhagavā. Bhagavāti hi idaṃ satthu nāmakittanaṃ. Tenāha āyasmā dhammasenāpati ‘‘bhagavāti netaṃ nāmaṃ mātarā kata’’ntiādi (mahāni. 84). Parato pana bhagavāti guṇakittanameva. Yathā kammaṭṭhānikena ‘‘araha’’ntiādīsu navasu ṭhānesu paccekaṃ itipisaddaṃ yojetvā buddhaguṇā anussarīyanti, evaṃ buddhaguṇasaṃkittakenapīti dassento ‘‘itipi arahaṃ itipi sammāsambuddho…pe… itipi bhagavā’’ti āha. Evañhi sati ‘‘araha’’ntiādīhi navahi padehi ye sadevake loke ativiya pākaṭā paññātā buddhaguṇā, te nānappakārato vibhāvitā honti. ‘‘Itipetaṃ bhūtaṃ, itipetaṃ taccha’’ntiādīsu (dī. ni. 1.6) viya hi idha iti-saddo āsannapaccakkhakāraṇattho , pi-saddo sampiṇḍanattho, tena ca tesaṃ guṇānaṃ bahubhāvo dīpito, tāni ca guṇasallakkhaṇakāraṇāni saddhāsampannānaṃ viññujātikānaṃ paccakkhāni hontīti tāni saṃkittentena viññunā cittassa sammukhībhūtāneva katvā saṃkittetabbānīti dassento ‘‘iminā ca iminā ca kāraṇenāti vuttaṃ hotī’’ti āha.
「显耀」在此处所提及的意义并未被直接阐明，因此应被视为：显耀之在其上可以是以较为常见的形式流露出来，因而显露出潜在的影响力。质量的显著性是指为其行为所赋予的关注，因而此类行为被称作「显耀的表现」。如前文提及到的那样，接下来将在此处，任何不断强化彼此的质量都是为此具备的良好的明示。因此，所描述的「这位修行者」的名号，是由其至高无上的特质所表达至当今。这是以持重的态度在正道而发声，正如同「如此的称号乃世尊的名声」一般。引申下去，世尊的名称，从其具备的特质来看，便代表了所有的力量、含义与内在的价值，因为任何得以成就之善皆显而易见，由得以成就的传统传承与众多的涵义，这可以被称作是『至于此点，在道义上为顾及相互之间的保持……』
‘‘Suttantikānaṃ vacanānamatthaṃ, suttānurūpaṃ paridīpayantī’’ti heṭṭhā vuttattā visuddhimagge (visuddhi. 1.125-128) sabbākārato saṃvaṇṇitampi atthaṃ idhāpi vitthāretvā dassetukāmo tattha payojanamāha ‘‘idāni vinayadharāna’’ntiādi. Tattha cittasampahaṃsanatthanti cittasantosanatthaṃ, cittappasādajananatthanti vuttaṃ hoti. ‘‘Ārakattā’’tiādīsu ārakattāti suvidūrattā. Arīnanti kilesārīnaṃ. Arānanti saṃsāracakkassa arānaṃ. Hatattāti viddhaṃsitattā. Paccayādīnanti cīvarādipaccayānañceva pūjāvisesānañca.
“经文句义之意，乃依经文加以阐明”，此乃《净道论》（净道1.125-128）下文所述。虽经文从各方面悉加说明，今亦欲详释并示现其义，故称“现今此为律支持”等用语。其中文“心的安心”意指心意欢喜；“生安详心”则谓使心安定，据经文所载。“亚拉卡塔”等词，应了“亚拉卡”、“修远”等意。“阿里”者，为贪染烦恼；“阿拉”者，为轮回车之枢纽；“哈塔”指驱除之意。又“缘者”等，指袈裟等缘物及礼敬之差别。
Idāni yathāvuttamevatthaṃ vibhāvento āha ‘‘ārakā hi so’’tiādi. Dūratā nāma āsannatā viya upādāyupādāya vuccatīti paramukkaṃsagataṃ dūrabhāvaṃ dassento ‘‘suvidūravidūre ṭhito’’ti āha, suṭṭhu vidūrabhāveneva vidūre ṭhitoti attho. So panassa kilesehi dūre ṭhitabhāvo, na padesavasena, atha kho tesaṃ sabbaso pahīnattāti dassento āha ‘‘maggena kilesānaṃ viddhaṃsitattā’’ti. Nanu aññesampi khīṇāsavānaṃ te pahīnā evāti anuyogaṃ manasi katvā vuttaṃ ‘‘savāsanāna’’nti. Na hi ṭhapetvā bhagavantaṃ aññe saha vāsanāya kilese pahātuṃ sakkonti. Etena aññehi asādhāraṇaṃ bhagavato arahattanti dassitaṃ hoti. Kā panāyaṃ vāsanā nāma? Pahīnakilesassapi appahīnakilesassa payogasadisapayogahetubhūto kilesanissito sāmatthiyaviseso āyasmato pilindavacchassa vasalasamudācāranimittaṃ viya. Kathaṃ pana ‘‘ārakā’’ti vutte ‘‘kilesehī’’ti ayamattho labbhatīti sāmaññacodanāya visese avaṭṭhānato visesatthinā ca visesassa anupayujjitabbato ‘‘ārakāssa honti pāpakā akusalā dhammā’’tiādīni (ma. ni. 1.434) suttapadānettha udāharitabbāni. Ārakāti cettha ā-kārassa rassattaṃ, ka-kārassa ca hakāraṃ sānusāraṃ katvā niruttinayena ‘‘araha’’nti padasiddhi veditabbā. Yathāvuttassevatthassa sukhaggahaṇatthaṃ idamettha vuccati –
如今依前所说的义理加以分解说明曰：“亚拉卡者，果真如此。”所谓“远”，本指接近的反义，故称依缘起相对为远，表示居于远离境界之中。故有“居近明处”、“居远明处”之说，意指远离烦恼之明智境位。若以此义，烦恼虽远离心意，并非地理远处。至于烦恼之灭尽，则谓由道迹中断灭贪染众垢。岂非他诸已断烦恼者，亦是寂灭无疑？此义便称“染污终结”。盖未立足净佛，不与他共断烦恼之势，故由他人难以破除染污。由此显明世尊阿拉汉果殊胜。此“污垢”何义耶？即因断净烦恼，犹存未断烦恼之常因，依止故所致能断之能力，此力如煞风破坏浊秽之象。如何称“亚拉卡”？乃依对字“阿拉哈”字义分解，知为“阿”（无）加“卡拉”（污秽）合成，故谓为“无污秽者”，从而推明亦指恶不善法中不净者。此义经文中诸经语录可为佐证。亚拉卡即“厌离”之义，是“无有杂染”的意思。此际为义理之阐述，逐字详解“阿（无）-卡（污）”音变合成“阿拉哈”一辞，明其成就之意。依照上述含义说明，意在堪记幸福而径致佛果者。
‘‘So tato ārakā nāma, yassa yenāsamaṅgitā;
“彼即称为亚拉卡，指其内无所掺杂烦恼；
Asamaṅgī ca dosehi, nātho tenārahaṃ mato’’ti. (visuddhi. 1.125);
虽无杂染烦恼，由其所护乃被尊为阿拉汉。”（净道论1.125）
Anatthacaraṇena kilesā eva arayoti kilesārayo. Arīnaṃ hatattā arihāti vattabbe niruttinayena ‘‘araha’’nti vuttaṃ. Etthāpi yathāvuttassatthassa sukhaggahaṇatthaṃ idaṃ veditabbaṃ –
以无益行为起烦恼者名为烦恼主。由烦恼终灭故称阿拉汉。依前文意趣，亦当如此了知，以使得乐成就诸义：
‘‘Yasmā rāgādisaṅkhātā, sabbepi arayo hatā;
“盖由贪等诸烦恼皆已斩断，一切烦恼主全被消灭。”
Paññāsatthena nāthena, tasmāpi arahaṃ mato’’ti. (visuddhi. 1.126);
借助智慧为主，因此称为阿拉汉，这即是其意。
Yañcetaṃ saṃsāracakkanti sambandho. Rathacakkassa nābhi viya mūlāvayavabhūtaṃ anto bahi ca samavaṭṭhitaṃ avijjābhavataṇhādvayanti vuttaṃ ‘‘avijjābhavataṇhāmayanābhī’’ti. Nābhiyā nemiyā ca sambaddhaarasadisā paccayaphalabhūtehi avijjātaṇhājarāmaraṇehi sambaddhā puññābhisaṅkhāraapuññābhisaṅkhāraāneñjābhisaṅkhārāti vuttaṃ ‘‘puññādiabhisaṅkhārāra’’nti. Tattha tattha bhave pariyantabhāvena pākaṭaṃ jarāmaraṇanti taṃ nemiṭṭhāniyaṃ katvā āha ‘‘jarāmaraṇanemī’’ti. Yathā rathacakkappavattiyā padhānakāraṇaṃ akkho, evaṃ saṃsāracakkappavattiyā āsavasamudayoti āha ‘‘āsavasamudayamayena akkhena vijjhitvā’’ti. Āsavā eva avijjādīnaṃ kāraṇattā āsavasamudayo. Yathāha ‘‘āsavasamudayā avijjāsamudayo’’ti (ma. ni. 1.103). Vipākakaṭattārūpappabhedo kāmabhavādiko tibhavo eva ratho, tasmiṃ tibhavarathe. Attano paccayehi samaṃ, sabbaso vā ādito paṭṭhāya yojitanti samāyojitaṃ. Ādirahitaṃ kālaṃ pavattatīti katvā anādikālappavattaṃ.
此为轮回之缘，即如车轮中心处分明为轮轴，轮辐由内到外均等围绕，正如无明与渴爱二者之结合。故言「无明与渴爱的轮轴」者。轮轴与轮辐相连且具因果性质，无明导致渴爱，渴爱反转无明，双方相续，生灭不息。善业与不善业的累积亦是因缘所成，故称「由善业等累积所成」。在每一存在的周转过程中，因缘成熟显现为老死，即称「老死之轮轴」亦即轮辐所对应的境地。正如车轮转动以轮辐为表面动力，入口为轮轴起因，轮回之转动同样由烦恼所起因。故世尊谓：「以烦恼为轮轴，认识轮回之生起」，并说「烦恼起者即是无明起者」。轮回之果报分为欲界、有色界、无色界三界如同三轮构成车轮，以自身因缘各相牵连，周全相成，故称为「三轮为车轮」。在因缘之连结之中，由无尽时间推展其运动，无初无终者也。
‘‘Khandhānañca paṭipāṭi, dhātuāyatanāna ca;
「蕴与行法，界与处所；
Abbocchinnaṃ vattamānā, saṃsāroti pavuccatī’’ti. (visuddhi. 2.619; dī. ni. aṭṭha. 2.95 apasādanāvaṇṇanā; saṃ. ni. aṭṭha. 2.2.60; a. ni. aṭṭha. 2.4.199) –
不断转动，称为轮回。」这是经典中所述。
Evaṃ vuttasaṃsārova saṃsāracakkaṃ. Anenāti bhagavatā. Bodhimaṇḍeti bodhisaṅkhātassa ñāṇassa maṇḍabhāvappatte ṭhāne kāle vā. Bodhīti paññā, sā ettha maṇḍā pasannā jātāti bodhimaṇḍo. Vīriyapādehīti saṃkilesavodānapakkhiyesu sannirumbhanasannikkhipanakiccatāya dvidhā pavatteti attano vīriyasaṅkhātehi pādehi. Sīlapathaviyanti patiṭṭhānaṭṭhena sīlameva pathavī, tassaṃ. Patiṭṭhāyāti sampādanavasena patiṭṭhahitvā. Saddhāhatthenāti anavajjadhammādānasādhanato saddhāva hattho, tena. Kammakkhayakaranti kāyakammādibhedassa sabbassapi kammassa khayakaraṇato kammakkhayakaraṃ. Ñāṇapharasunti samādhisilāyaṃ sunisitaṃ maggañāṇapharasuṃ gahetvā.
由此说轮回，即是指轮回之轮。所谓菩提场，即觉知圆满之地与时。觉，即智慧，此处视为中心，犹如明亮光辉。精进力量犹如双足，具专注于斑点杂染的消除与集结彻底之功用。戒律如大地，是其坚定之所依，为坚固立基。信心则如双手，虽非无瑕，但凭其接触正法而能持守。行作灭除之法，则乃诸业于身心之结果。智慧则如稳固之基石，依内心禅定之坚实所成。
Evaṃ ‘‘arānaṃ hatattā’’ti ettha vuttaṃ arasaṅkhātaṃ saṃsāraṃ cakkaṃ viya cakkanti gahetvā atthayojanaṃ katvā idāni paṭiccasamuppādadesanākkamenapi taṃ dassetuṃ ‘‘atha vā’’tiādi vuttaṃ. Tattha anamataggasaṃsāravaṭṭanti anu anu amataggaṃ aviññātapubbakoṭikaṃ saṃsāramaṇḍalaṃ. Sesā dasa dhammāti saṅkhārādayo jātipariyosānā dasa dhammā. Kathaṃ tesaṃ saṅkhārādīnaṃ arabhāvoti āha ‘‘avijjāmūlakattā jarāmaraṇapariyantattā cā’’ti. Tattha avijjā mūlaṃ padhānakāraṇaṃ yesaṃ saṅkhārādīnaṃ te avijjāmūlakā, tesaṃ bhāvo avijjāmūlakattaṃ. Jarāmaraṇaṃ pariyantaṃ pariyosānabhūtaṃ etesanti jarāmaraṇapariyantā, saṅkhārādayo dasa dhammā. Tesaṃ bhāvo jarāmaraṇapariyantattaṃ. Saṅkhārādijātipariyosānānaṃ dasadhammānaṃ avijjāmūlakattā jarāmaraṇapariyosānattā cāti attho, nābhibhūtāya avijjāya mūlato nemibhūtena jarāmaraṇena antato saṅkhārādīnaṃ sambandhattāti adhippāyo.
因此说「有如箭已发射」，这里以无量轮回之车轮为喻，现依缘起法义加以示现，如开讲所示之「或复如此」等说。无尽轮回，谓循环不已、无始无终，且前生未觉、未明。此为轮回世界的轮廓，总共包含十法，即由行等法体现的生灭之循环。问其缘起如何，从何生起？答案在于「由无明为根本，由老死轮回为终结」。其中无明为因，行等法由无明起，故称为无明根本性。终结则为老死，是轮回之尽头，十法皆归于此终结。由无明为轴，老死为轮辐联系，诸法相互牵连，构成轮回之整体。
Dukkhādīsūti dukkhasamudayanirodhamaggesu. Aññāṇanti ñāṇappaṭipakkhattā moho aññāṇaṃ, na pana ñāṇato aññaṃ, napi ñāṇassa abhāvamattaṃ. Tattha dukkhādīsu aññāṇaṃ yathāsabhāvappaṭivedhāppadānato tappaṭicchādanavaseneva. Ettha hi kiñcāpi ṭhapetvā lokuttarasaccadvayaṃ sesaṭṭhānesu ārammaṇavasenapi avijjā uppajjati, evaṃ santepi paṭicchādanavaseneva idha adhippetā. Sā hi uppannā dukkhasaccaṃ paṭicchādetvā tiṭṭhati, yāthāvasarasalakkhaṇaṃ paṭivijjhituṃ na deti, tathā samudayaṃ nirodhaṃ magganti.
苦等诸法者，苦的生起、灭除、道理为三事。无明者，则是对智之所行的无知，而非对智慧之否定，更非智慧的缺乏。在此，苦等诸法中的无明，乃因不如实了知它们的真相而生，故如若用覆蔽来比喻一般。因为在此如果有所建立，以超世间真实二谛和余地为缘起，无明便生起；即便如此，仍如同被覆蔽一般而转变。因其违覆，苦谛便被遮蔽而存在，无法如实了知诸法的真理特征；同理生起、灭除、道也一样。
Dukkhanti cettha dukkhaṃ ariyasaccaṃ adhippetanti taṃ kāmabhavādivasena tidhā bhinditvā tathā tappaṭicchādikañca avijjaṃ tidhā katvā avijjādipaccaye tīsu bhavesu saṅkhārādike paṭipāṭiyā dassento ‘‘kāmabhave ca avijjā’’tiādimāha. Tattha kāmabhave ca avijjāti kāmabhave ādīnavapaṭicchādikā avijjā. Rūpabhave avijjā arūpabhave avijjāti etthāpi eseva nayo. Kāmabhave saṅkhārānanti kāmabhūmipariyāpannānaṃ puññāpuññasaṅkhārānaṃ, kāmabhave vā nipphādetabbā ye puññāpuññasaṅkhārā, tesaṃ kāmabhavūpapattinibbattakasaṅkhārānanti attho. Saṅkhārāti cettha lokiyakusalākusalacetanā veditabbā. Paccayo hotīti puññābhisaṅkhārānaṃ tāva ārammaṇapaccayena ceva upanissayapaccayena cāti dvidhā paccayo hoti, apuññābhisaṅkhāresu sahajātassa sahajātādivasena, asahajātassa anantarasamanantarādivasena, anānantarassa pana ārammaṇavasena ceva upanissayavasena ca paccayo hoti. Arūpabhave saṅkhārānanti āneñjābhisaṅkhārānaṃ. Paccayo hotīti upanissayapaccayavaseneva. Imasmiñca panatthe ettha vitthāriyamāne atippapañco hoti, tasmā taṃ nayidha vitthārayissāma. Itaresūti rūpārūpabhavesu.
此处苦者，指苦为圣谛的主导。将欲界生等三界依止分明断除，接着又将违覆等无明分明作别，并依无明所缘，在三界行造业，即行为法中生起。说“欲界生中无明”，乃指欲界生内由碍难等无明所遮蔽。色界生中无明，非色界生时无明，意指此处遵循一样的法则。欲界生诸行，乃指围绕欲界的善恶业行，应于欲界生中展开。如是，行是指世间善恶有意识之心行。因缘成立，分为两种因缘：善业者，有作为和无作为之缘起，行为其初因，无善业中因则随自身所生及其无间断等因缘而生起。非色界生之行，谓无热等烦恼行。因缘成立，如因缘既依附于他缘，所以此处论中稍微复杂，故我们在此详细说明。其他云者指色界生与非色界生。
Tiṇṇaṃāyatanānanti cakkhusotamanāyatanānaṃ ghānādittayassa tattha asambhavato. Ekassāti manāyatanassa itaresaṃ tattha asambhavato. Iminā nayena tiṇṇaṃ phassānantiādīsupi attho veditabbo. Chabbidhassa phassassāti cakkhusamphassasotasamphassaghānasamphassajivhāsamphassakāyasamphassamanosamphassānaṃ vasena chabbidhassa phassassa. Channaṃ vedanānanti cakkhusamphassajā vedanā, tathā sotasamphassajā ghānasamphassajā jivhāsamphassajā kāyasamphassajā manosamphassajā vedanāti imāsaṃ channaṃ vedanānaṃ. Channaṃ taṇhākāyānanti rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhāti imesaṃ channaṃ taṇhākāyānaṃ. Tattha tattha sā sā taṇhāti rūpataṇhādibhedā tattha tattha kāmabhavādīsu uppajjanakataṇhā.
三处者，言眼、耳、意三根所缘之界。鼻、舌、身、意所缘，则不能相互取代。一于意根则异根所缘不能相互替代。以此法统摄，眼触、耳触、鼻触、舌触、身触、意触等六种触，合称六触。所缘引生的触所生之感，称为触感。这里的触感包含眼触生感，耳触生感，鼻触生感，舌触生感，身触生感，意触生感六种。所缘的渴爱之体，谓形渴爱、声渴爱、香渴爱、味渴爱、触渴爱和法渴爱。此所缘渴爱则依各种渴爱之分别来取，在欲界生等地方生起。
Sā taṇhādimūlikā kathā atisaṃkhittāti taṃ upādānabhave ca vibhajitvā vitthāretvā dassetuṃ ‘‘katha’’ntiādi vuttaṃ. Tattha kāme paribhuñjissāmīti iminā kāmataṇhāpavattimāha, tathā saggasampattiṃ anubhavissāmītiādīhi. Sā pana taṇhā yasmā bhusamādānavasena pavattamānā kāmupādānaṃ nāma hoti, tasmā vuttaṃ ‘‘kāmupādānapaccayā’’ti. Tathevāti kāmupādānapaccayā eva. Brahmalokasampattinti rūpībrahmaloke sampattiṃ. ‘‘Sabbepi tebhūmakā dhammā kāmanīyaṭṭhena kāmā’’ti vacanato bhavarāgopi kāmupādānamevāti katvā ‘‘kāmupādānapaccayā eva mettaṃ bhāvetī’’tiādi vuttaṃ. Tattha mettaṃ bhāvetīti mijjati siniyhatīti mettā, taṃ bhāveti vaḍḍhetīti attho. Atha vā mettā etassa atthīti mettaṃ, cittaṃ, taṃsampayuttaṃ jhānaṃ vā, taṃ bhāveti vaḍḍheti uppādeti vāti attho. Karuṇaṃ bhāvetītiādīsupi imināva nayena attho veditabbo.
前述渴爱根本说法甚简略，此处分欲取着等生起，详细告诉，谓如何说。“因欲而乐用”，即以此遮止欲渴；如是说能享受天堂福德等。此渴爱因执作地之缘而生，故名欲取着缘。欲取着缘下，犹如天界福乐的生起。经文云：诸世间境法皆依欲境之所爱为依，指世间的爱欲执著即生诸世间之积聚。又以爱生慈，谓慈乃离散怨害之善慧，慈能增长、抚育心根，或谓以慈为喜乐、身心俱调净之禅定，作修习增益。悲、喜等诸心法，皆以此理为体，故其义应如此理解。
Sesupādānamūlikāsupīti diṭṭhupādānasīlabbatupādānaattavādupādānamūlikāsupi yojanāsu eseva nayoti attho. Tatthāyaṃ yojanā – idhekacco ‘‘natthi paraloko’’ti natthikadiṭṭhiṃ gaṇhāti, so diṭṭhupādānapaccayā kāyena duccaritaṃ caratītiādi vuttanayena yojetabbaṃ. Aparo ‘‘asukasmiṃ sampattibhave attā ucchijjatī’’ti ucchedadiṭṭhiṃ gaṇhāti, so tatrūpapattiyā kāyena sucaritaṃ caratītiādi vuttanayeneva yojetabbaṃ. Aparo ‘‘rūpī manomayo hutvā attā ucchijjatī’’ti rūpūpapattiyā maggaṃ bhāveti bhāvanāpāripūriyāti sabbaṃ vuttanayeneva veditabbaṃ. Aparopi ‘‘arūpabhave uppajjitvā attā ucchijjatī’’ti arūpūpapattiyā maggaṃ bhāveti bhāvanāpāripūriyāti sabbaṃ vuttanayeneva veditabbaṃ. Etāhiyeva attavādupādānamūlikāpi yojanā saṃvaṇṇitāti daṭṭhabbaṃ. Evaṃ diṭṭhadhammanibbānavādavasenapi yojanā veditabbā. Aparo ‘‘sīlena suddhi, vatena suddhī’’ti asuddhimaggaṃ ‘‘suddhimaggo’’ti parāmasanto sīlabbatupādānapaccayā kāyena duccaritaṃ caratītiādi sabbaṃ vuttanayeneva yojetabbaṃ.
余欲所执的根本，亦有三种，谓见解执着、戒律执着及自我观念执着。此三者，以有无分别分别构成不同的执着。此三业所依，第一者为见执着者，谓不信后世或无他世之见，由此起恶行。其二为灭除执着者，谓以断见为见，修习善道，身口行洁净。其三为自我观念执着者，谓形成色心二界，修习解脱之道。此三业之执着应被认知，因其与见戒及自我观相关，故此三业所依名称统一称为业缘，称为余欲所执之根本。因识别见解与行为，方知业缘之实相。
Idāni yvāyaṃ saṃsāracakkaṃ dassentena ‘‘kāmabhave avijjā kāmabhave saṅkhārānaṃ paccayo hotī’’tiādinā avijjādīnaṃ paccayabhāvo saṅkhārādīnaṃ paccayuppannabhāvo ca dassito, tameva paṭisambhidāmaggapāḷiṃ ānetvā nigamanavasena dassento ‘‘evamaya’’ntiādimāha. Tattha yathā saṅkhārā hetunibbattā, evaṃ avijjāpi kāmāsavādinā sahetukā evāti āha ‘‘ubhopete hetusamuppannā’’ti. Paccayapariggaheti nāmarūpassa paccayānaṃ avijjādīnaṃ paricchijja gahaṇe. Nipphādetabbe bhummaṃ. Paññāti kaṅkhāvitaraṇavisuddhisaṅkhātā pakārato jānanā. Dhammaṭṭhitiñāṇanti tiṭṭhanti ettha phaladhammā tadāyattavuttitāyāti ṭhiti, kāraṇaṃ, dhammānaṃ ṭhiti dhammaṭṭhiti, dhammaṭṭhitiyā ñāṇaṃ dhammaṭṭhitiñāṇaṃ, paccayañāṇanti attho, paṭiccasamuppādāvabodhoti vuttaṃ hoti. Kāmañcettha paccayapariggahe paññāyeva dhammaṭṭhitiñāṇaṃ, saṅkhāresu pana adiṭṭhesu avijjāya saṅkhārānaṃ paccayabhāvo na sakkā daṭṭhunti ‘‘saṅkhārā hetusamuppannā’’ti paccayuppannadhammānampi gahaṇaṃ katanti veditabbaṃ. Ubhopete hetusamuppannāti idaṃ pana ubhinnampi paccayuppannabhāvaṃ dassetukāmatāya vuttaṃ. Idañca dhammaṭṭhitiñāṇaṃ yasmā addhattaye kaṅkhāmalavitaraṇavasena pavattati, tasmā ‘‘atītampi addhāna’’ntiādi vuttaṃ. Etena nayena sabbapadāni vitthāretabbānīti etena nayena ‘‘avijjā hetū’’tiādinā avijjāyaṃ vuttanayena ‘‘saṅkhārā hetu, viññāṇaṃ hetusamuppanna’’ntiādinā sabbapadāni vitthāretabbāni.
现在依此展示轮回法轮之理，《无明在欲界生，欲界生行是因》等，揭示无明及业生之因果起实相。继而引出令人识破疑惑之知识，并阐明持住法理之智。教言：因业而生，如业是因，因无明而生亦如是，故称“双方皆为因”。所谓因缘，即名色所依之缘，无明因缘即能除却无明。智慧为决疑明知之称。法理之稳固者，称为法理持守。深入说谓无明为欲界生之因，而业亦为因，亦即诸因能生诸果。如此理应详尽解释，故此由此观念解开一切疑问。故此说过去亦如此般显现。由此法次第，得以详细阐明言论，故须详尽述之。
Saṃkhippanti ettha avijjādayo viññāṇādayo cāti saṅkhepo, hetu vipāko ca. Atha vā hetuvipākoti saṃkhippatīti saṅkhepo, avijjādayo viññāṇādayo ca. Saṅkhepabhāvasāmaññena pana ekavacanaṃ katanti daṭṭhabbaṃ . Te pana saṅkhepā atīte hetu, etarahi vipāko, etarahi hetu, āyatiṃ vipākoti evaṃ kālavibhāgena cattāro jātā, tenāha ‘‘purimasaṅkhepo cettha atīto addhā’’tiādi. Paccuppanno addhāti sambandho. Taṇhupādānabhavā gahitāva hontīti ettha avijjāgahaṇena kilesabhāvasāmaññato taṇhupādānā gahitā, saṅkhāraggahaṇena kammabhāvasāmaññato bhavo gahito, avijjāsaṅkhārānaṃ tehi vinā sakiccākaraṇato ca taṇhupādānabhavā gahitāva honti. Atha vā avidvā paritassati, paritasito upādiyati, tassupādānapaccayā bhavo, tasmā taṇhupādānabhavāpi gahitā honti. Tathā ca vuttaṃ –
此处简略汇集无明等起始因素和识等终结因素，归为简说，即因与果。又说因果简说是简略的无明等与识等。因简略之存在实际上用单一词汇表示较为恰当。此处所称简说者，是指过去因，今果，今因，未来果这时间划分中的四者故称之。故云「过去简说此处谓过去、中间」。所谓「现起」即关联。因由渴爱和取所生之被束缚，故此当以无明之束缚涵盖窍贯五盖之烦恼性质，以行之束缚涵盖业性质之有，以无明行之束缚而无作用，则被束缚之从渴爱取生之有亦成立。又或愚人忧虑、忧虑而起执取，执取是生的条件，故渴爱所取之有亦成立。且如经文所说——
‘‘Purimakammabhavasmiṃ moho avijjā, āyūhanā saṅkhārā. Nikanti taṇhā, upagamanaṃ upādānaṃ, cetanā bhavo, iti ime pañca dhammā purimakammabhavasmiṃ idha paṭisandhiyā paccayā’’ti (paṭi. ma. 1.47).
「在前世业感之有中，愚痴即无明，所带者为行。渴爱为欲求，执取为著取，意为意志，即此五法于前世业感之有中，于今再生为因。」（巴提马振注1.47）
Tattha (vibha. aṭṭha. 242; paṭi. ma. aṭṭha. 1.1.47) purimakammabhavasminti purime kammabhave, atītajātiyaṃ kammabhave kariyamāneti attho. Moho avijjāti yo tadā dukkhādīsu moho yena mūḷho kammaṃ karoti, sā avijjā. Āyūhanā saṅkhārāti taṃ kammaṃ karoto yā purimacetanāyo, yathā ‘‘dānaṃ dassāmī’’ti cittaṃ uppādetvā māsampi saṃvaccharampi dānūpakaraṇāni sajjentassa uppannā purimacetanāyo, paṭiggāhakānaṃ pana hatthe dakkhiṇaṃ patiṭṭhāpayato cetanā bhavoti vuccati. Ekāvajjanesu vā chasu javanesu cetanā āyūhanasaṅkhārā nāma, sattamā bhavo. Yā kāci vā pana cetanā bhavo, sampayuttā āyūhanasaṅkhārā nāma. Nikanti taṇhāti yā kammaṃ karontassa tassa phale upapattibhave nikāmanā patthanā, sā taṇhā nāma. Upagamanaṃ upādānanti yaṃ kammabhavassa paccayabhūtaṃ ‘‘idaṃ katvā asukasmiṃ nāma ṭhāne kāme sevissāmi ucchijjissāmī’’tiādinā nayena pavattaṃ upagamanaṃ gahaṇaṃ parāmasanaṃ, idaṃ upādānaṃ nāma. Cetanā bhavoti ‘‘taṃ kammaṃ karoto yā purimā cetanāyo’’tiādinā heṭṭhā vuttesu tīsu atthavikappesu yā cetanā bhavoti vuttā, sā cetanā bhavoti evamattho veditabbo.
此中（八解注242；巴提马振注1.1.47）所说前世业感之有，即指于过去所作业感而生者含义。愚痴即于苦等所致愚痴，迷惑导致作恶业，此即无明。所持之行即为作业之意志，如「我将布施」等心念，随时促使供养物的施献行为而生发前世意志。持用于一至六迅速流转之一意志为作业行持，其余皆持意志。任何与此相关的意志，由于携带意志，皆名为持意志行。欲求意志者即作业者于果报果起欲求愿，比库舍弃世间。执取是指由业感有的条件而生愿望「我既作此，不苦处以欲乐行住」，此愿望即执取。意为「作业者为前世意志」等三层义，与所说意志同义，应当如此认知。
Idāni sabbepete avijjādayo dhamme dvīhi vaṭṭehi saṅgahetvā dassetukāmo āha ‘‘ime pañca dhammā atīte kammavaṭṭa’’nti. Ettha ca nippariyāyato saṅkhārā bhavo ca kammaṃ, avijjādayo pana kammasahāyatāya kammasarikkhakā tadupakārakā cāti kammanti vuttā. Avijjādayo hi vipākadhammadhammatāya kammasarikkhakā sahajātakoṭiyā upanissayakoṭiyā ca kammassa ca upakārakā. Kammameva ca aññamaññasambandhaṃ hutvā punappunaṃ parivattanaṭṭhena kammavaṭṭaṃ. Viññāṇādayo pañcāti viññāṇādayo vedanāpariyantā pañca etarahi idāni imasmiṃ attabhāveti vuttaṃ hoti. Avijjāsaṅkhārā gahitāva hontīti etthāpi pubbe viya kilesakammabhāvasāmaññato taṇhupādānaggahaṇena avijjā gahitā, bhavaggahaṇena saṅkhārā gahitāti daṭṭhabbaṃ. Atha vā bhave gahite tassa pubbabhāgā taṃsampayuttā vā saṅkhārā gahitāva honti , taṇhupādānaggahaṇena ca taṃsampayuttā yāya vā mūḷho kammaṃ karoti, sā avijjāva hotīti taṇhupādānabhavaggahaṇena avijjāsaṅkhārā gahitāva honti. Teneva vuttaṃ –
现今集于一处之无明等诸法以两轮相连而示，曰「此五法为过去业轮」。简言之，行与有业相应，烦恼无明协助业，称为业。无明等为称果法的性质继承者，伴随着自身系轮续转之因缘存在，故称为辅助业。业乃彼此关联，反复轮转而成业轮。识等五者含五受等，现今具体体证是自他相续。无明及行束缚已成，在前亦同因烦恼业感，有渴爱取束缚，无明与行束缚合成。又或束缚存在于有中，及由渴爱取束缚并带作恶业，称为无明束缚合成于渴爱取有束缚。故经典曰——
‘‘Idha paripakkattā āyatanānaṃ moho avijjā, āyūhanā saṅkhārā, nikanti taṇhā, upagamanaṃ upādānaṃ, cetanā bhavo, iti ime pañca dhammā idha kammabhavasmiṃ āyatiṃ paṭisandhiyā paccayā’’ti (paṭi. ma. 1.47).
「此处，成熟之处，窍处之迷惑即为无明，携带之行即为行，欲求为渴爱，执取为著取，意为意志，诸此五法在此业感之有中，为恒常因缘。」（巴提马振注1.47）
Tattha idha paripakkattā āyatanānanti paripakkāyatanassa kammakaraṇakāle sammoho dassito. Sesaṃ heṭṭhā vuttanayameva.
此处说成熟窍处者，即成熟窍处于造业时之迷惑显现。其余义理在下文阐述。
Viññāṇanāmarūpasaḷāyatanaphassavedanānaṃ jātijarābhaṅgāvatthā jātijarāmaraṇanti vuttāti avatthānaṃ gahaṇena avatthāvantā gahitāva honti tadavinābhāvatoti āha ‘‘jātijarāmaraṇāpadesena viññāṇādīnaṃ niddiṭṭhattā’’ti. Apadesenāti jātijarāmaraṇānaṃ kathanena. Imeti viññāṇādayo. Āyatiṃ vipākavaṭṭanti paccuppannahetuto bhāvīnaṃ anāgatānaṃ gahitattā. Teti avijjādayo. Ākāratoti sarūpato avuttāpi tasmiṃ tasmiṃ saṅgahe ākirīyanti avijjāsaṅkhārādiggahaṇehi pakāsīyantīti ākārā, atītahetuādīnaṃ vā pakārā ākārā . Tato ākārato. Vīsatividhā hontīti atīte hetupañcakādibhedato vīsatividhā honti.
识、名色、六处、触、受这些因缘其生灭变化的本质，被说为生、老、坏、灭，此即被称为生、老、死。此等义理因其深奥难解，因此依其内涵给予详尽的阐释，故谓之“借生、老、死说义而示识等之生灭”。“说义”即指借生、老、死的陈述语句。此处所说的识等，是指六识、名色等诸法。因果循环者谓之未来果报，现行因缘和未来因缘皆被涵摄为一体，由此推知无明等为缘起的根本因。所谓形相者，虽彼法的形象被叙述，但于每一相聚中的无明及行等之涵摄仍显现无遗，故谓之形相。形相又有开显过去因缘等诸相的作用。因此，因过去之五因等种类而有二十种形相。
Saṅkhāraviññāṇānañcettha antarā eko sandhīti hetuto phalassa avicchedappavattibhāvato hetuphalassa sambandhabhūto eko sandhi, tathā bhavajātīnamantarā. Vedanātaṇhānamantarā pana phalato hetuno avicchedappavattibhāvato phalahetusambandhabhūto eko sandhi. Phalabhūtopi hi dhammo aññassa hetusabhāvassa dhammassa paccayo hotīti.
行与识之间有一段中间相，谓因缘与果报因缘不间断地相继运转，因此因与果连属一体，这中间相即因果相依的接合处，如同生死轮回中的连接点。受与渴爱之间，则是果与因不间断相继，受为因、渴爱为果的相依连接。此因缘关系表明，果法本质上是其他因法状态的依止。
Itīti vuttappakāraparāmasanaṃ. Tenāha ‘‘catusaṅkhepa’’ntiādi. Sabbākāratoti idha vuttehi ca avuttehi ca paṭiccasamuppādavibhaṅge anantanayasamantapaṭṭhānādīsu ca āgatehi sabbehi ākārehi. Jānātīti avabujjhati. Passatīti dassanabhūtena ñāṇacakkhunā paccakkhato passati. Aññāti paṭivijjhatīti tesaṃyeva vevacanaṃ. Tanti taṃ jānanaṃ. Ñātaṭṭhenāti yathāsabhāvato jānanaṭṭhena. Pajānanaṭṭhenāti aniccādīhi pakārehi paṭivijjhanaṭṭhena.
以上是就先前所述的义理给出总结说解。因此说有“四种简略说法”等。所谓一切形相，是指于这里所述及未述的依缘生起法的分解、无碍、无尽轮转、相续发生诸法所体皆具足的所有形相体态。所谓“知”即是明了或觉知，所谓“见”是基于具足知识之眼观照清晰，所谓“他知”则是指出于这些义理所得出的理解。这些通称皆指同一知识体证悟。所谓正确之知识基础则以法界本性为准，所谓正确之觉知识基础则是对无常等特性的深刻观照觉悟。
Idāni yadatthamidaṃ bhavacakkaṃ idhānītaṃ, taṃ dassetuṃ ‘‘iminā’’tiādi vuttaṃ. Tattha te dhammeti te avijjādike dhamme. Yathābhūtaṃ ñatvāti mahāvajirañāṇena yāthāvato jānitvā. Nibbindantoti balavavipassanāya nibbindanto. Virajjanto vimuccantoti ariyamaggehi virajjanto vimuccanto. Are hanīti sambandho. Tattha yadā bhagavā virajjati vimuccati, tadā are hanati nāma. Tato paraṃ pana abhisambuddhakkhaṇaṃ gahetvā vuttaṃ ‘‘hani vihani viddhaṃsesī’’ti. Evampi arānaṃ hatattā arahanti evaṃ imināpi pakārena yathāvuttasaṃsāracakkassa saṅkhārādiarānaṃ hatattā arahaṃ. Etthedaṃ vuccati –
现在依实理说，此轮回之根本，即有如今所说。为能显示此义，云“依此”语。此处“诸法”所指即无明等法。所谓“真实知”，即由智慧明晰彻底认知实相。所谓“厌倦”，是力量强大之慧观照后产生的厌离。所谓“熄除、解脱”，是指依圣道而净除惑恼，获得解脱。从厌离到净除到解脱之过程即是对诸法束缚的断灭。联系此处，谓世尊于此灭除烦恼时为“断灭”者。后来于证得悉地之际曾言“毁坏、毁灭且彻底灭尽”，此即是诸阿拉汉借此灭除轮回诸法而证得阿拉汉果，依此言对轮回结诸法染污的断除，谓之阿拉汉。由此说起——
‘‘Arā saṃsāracakkassa, hatā ñāṇāsinā yato;
“诸轮回结法被破坏，因有智慧之光消灭；
Lokanāthena tenesa, arahanti pavuccatī’’ti. (visuddhi. 1.128);
由世尊以智慧显示，称之为阿拉汉果。”（《净名论》1.128）
Aggadakkhiṇeyyattāti uttamadakkhiṇeyyabhāvato. Cakkavattino acetane cakkaratane uppanne tattheva loko pūjaṃ karoti, aññattha pūjāvisesā pacchijjanti, kimaṅgaṃ pana sammāsambuddhe uppanneti dassento ‘‘uppannetathāgate’’tiādimāha. ‘‘Ekekaṃ dhammakkhandhaṃ ekekavihārena pūjessāmī’’ti vuttepi satthāraṃyeva uddissa katattā ‘‘bhagavantaṃ uddissā’’tiādi vuttaṃ. Ko pana vādo aññesaṃ pūjāvisesānanti yathāvuttato aññesaṃ amahesakkhehi devamanussehi kariyamānānaṃ nātiuḷārānaṃ pūjāvisesānaṃ arahabhāve kā nāma kathā. Paccayādīnaṃ arahattāpi arahanti yathāvuttacīvarādipaccayānaṃ pūjāvisesassa ca aggadakkhiṇeyyabhāvena anucchavikattāpi arahaṃ. Imassapi atthassa sukhaggahaṇatthaṃ idaṃ vuccati –
「聚合奉献」意指上位奉献的特性。当轮王所持的无生命轮宝显现，世间即随之礼敬；其他类型的奉献则次之。为何世尊称其为「于正觉者处显现」等？这是在示现「于如来处显现」之意。又有言：「愿分别个别法蕴分别供养。」此为师长特意针对己身而说，即「为世尊而说」等。至于他种奉献的争论，则说诸他种奉献乃是人神以不相应法行奉献之别类，而不涉及阿拉汉功德。即便是因缘等诸条件，阿拉汉依如常法，因衣钵等条件也得奉献，虽然非聚合奉献的特质，阿拉汉仍是阿拉汉。此亦为此义的深入而便于理会故称。
‘‘Pūjāvisesaṃ saha paccayehi,
「与奉献别类及其条件同在」，
Yasmā ayaṃ arahati lokanātho;
因彼为阿拉汉而为世间主宰，
Atthānurūpaṃ arahanti loke,
阿拉汉于世间具相应之功德，
Tasmā jino arahati nāmameta’’nti. (visuddhi. 1.129);
故名为圣者，称为阿拉汉。」（净行论第1卷第129节）
Asilokabhayenāti akittibhayena, ayasabhayena garahābhayenāti vuttaṃ hoti. Raho pāpaṃ karontīti ‘‘mā naṃ koci jaññā’’ti rahasi pāpaṃ karonti. Evamesa na kadāci karotīti esa bhagavā pāpahetūnaṃ bodhimaṇḍeyeva suppahīnattā kadācipi evaṃ na karoti. Hoti cettha –
「世间怖惧」指恐惧声名，因铁怖惧指恐惧恶报与厌恶。恶人暗中作恶时曰『莫令彼知』。佛虽遭恶缘侵诘，却于觉悟场所清净无染，在此绝不会作恶。若有作恶时，则为……
‘‘Yasmā natthi raho nāma, pāpakammesu tādino;
『若于恶业中，实无秘密者；』
Rahābhāvena tenesa, arahaṃ iti vissuto’’ti. (visuddhi. 1.130);
『由秘密之相故，人以之信称为阿拉汉。』（清净集第一章130）
Idāni sukhaggahaṇatthaṃ yathāvuttamatthaṃ sabbampi saṅgahetvā dassento āha ‘‘hoti cetthā’’tiādi. Kilesārīna so munīti ettha gāthābandhasukhatthaṃ niggahītalopo daṭṭhabbo, kilesārīnaṃ hatattāti attho. Paccayādīna cārahoti etthāpi niggahītalopo vuttanayeneva daṭṭhabbo.
如今为示现如前所说之幸福聚集义理，尽量涵摄诸法，告言『此处有余』等。此处谓烦恼已被断除之圣者，诸行缚解脱者，为趣向众乐之人应见故。烦恼已断，义也。缘起等故，此处亦当视为缚解脱者，如言辞之义。
Arahanti ettha ayamaparopi nayo daṭṭhabbo – ārakāti arahaṃ, suvidūrabhāvato icceva attho. Kuto pana suvidūrabhāvatoti? Ye abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā, tato eva appahīnarāgadosamohā ariyadhammassa akovidā ariyadhamme avinītā ariyadhammassa adassāvino appaṭipannā micchāpaṭipannā ca, tato suvidūrabhāvato. Vuttañhetaṃ bhagavatā –
阿拉汉者，此亦可视为一说——『畏护者』即阿拉汉，由于其深远难及之境故。安何谓深远难及？凡缺乏身识、戒、心及慧者，即是未能去除欲、嗔、痴的，缺乏圣法智慧，对圣法迷惑不明了，见不得圣法，行不正法，从而深远难及也。正如世尊所说——
‘‘Saṅghāṭikaṇṇe cepi me, bhikkhave, bhikkhu gahetvā piṭṭhito piṭṭhito anubandho assa pāde pādaṃ nikkhipanto, so ca hoti abhijjhālu kāmesu tibbasārāgo byāpannacitto paduṭṭhamanasaṅkappo muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo, atha kho so ārakāva mayhaṃ, ahañca tassa. Taṃ kissa hetu? Dhammañhi so, bhikkhave, bhikkhu na passati, dhammaṃ apassanto na maṃ passatī’’ti (itivu. 92).
『即使有比库披著僧衣，背靠背相对坐着，一足搭在另一足上，彼比库亦是贪欲强烈、贪恋欲乐、心意邪恶、念头不清、不专注、心散乱、根不调和的；此时他虽为我阿拉汉，我也属其门下。缘何如此？因为他不能见法，不能见法故不能见我。』（律藏92）
Yathāvuttapuggalā hi sacepi sāyaṃpātaṃ satthu santikāvacarāva siyuṃ, na te tāvatā ‘‘satthu santikā’’ti vattabbā, tathā satthāpi nesaṃ. Iti asappurisānaṃ ārakā dūreti arahaṃ. Tenedaṃ vuccati –
合适之人若虽与世尊同时在场，然若其不是真正『触及世尊』，世尊亦不实为其世尊。故非圣人者谓阿拉汉『畏护』。此即所谓——
‘‘Sammā na paṭipajjanti, ye nihīnāsayā narā;
『正行者非也，彼诸无贪无执之人；
Ārakā tehi bhagavā, dūre tenārahaṃ mato’’ti.
世尊护卫于彼，远离却其恶人』。
Tathā ārakāti arahaṃ, āsannabhāvatoti attho. Kuto pana āsannabhāvatoti? Ye bhāvitakāyā bhāvitasīlā bhāvitacittā bhāvitapaññā, tato eva pahīnarāgadosamohā ariyadhammassa kovidā ariyadhamme suvinītā ariyadhammassa dassāvino sammāpaṭipannā, tato āsannabhāvato. Vuttampi cetaṃ bhagavatā –
此处所谓护卫，即指阿拉汉之亲近状态。何以言之为亲近？此者乃由修行之身、戒、心、慧渐成，继而断除贪嗔痴，通达圣法，恰善修习圣法，能透彻见闻圣法理故，故称亲近。此义佛言亦证：
‘‘Yojanasate cepi me, bhikkhave, bhikkhu vihareyya, so ca hoti anabhijjhālu kāmesu na tibbasārāgo abyāpannacitto apaduṭṭhamanasaṅkappo upaṭṭhitassati sampajāno samāhito ekaggacitto saṃvutindriyo, atha kho so santikeva mayhaṃ, ahañca tassa. Taṃ kissa hetu? Dhammañhi so, bhikkhave, bhikkhu passati, dhammaṃ passanto maṃ passatī’’ti (itivu. 92).
『比库阿，纵使居于距我百由旬之远，彼安心无嫉妒情，食欲不急切，心无瞋恚，念无恶念，内安静，专注一心，具足自制；如是者靠近我在，其名我为其伴侣。缘何如是？乃因彼比库于法中见，见法故见我』（如是我闻，第四章92）。
Tathārūpā hi puggalā satthu yojanasatantarikāpi honti, na tāvatā te ‘‘satthu dūracārino’’ti vattabbā, tathā satthāpi nesaṃ. Iti sappurisānaṃ ārakā āsanneti arahaṃ. Tenedaṃ vuccati –
是故，此类人，即便与世尊相距百由旬，亦不应谓其远离世尊；世尊亦非离此等人。乃至善人护卫在侧，阿拉汉即此义也。是故言曰：
‘‘Ye sammā paṭipajjanti, suppaṇītādhimuttikā;
『尔等正行者，戒法圆满通达者；
Ārakā tehi āsanne, tenāpi arahaṃ jino’’ti.
由这些戒律而立在其位，故亦称为阿拉汉、圣胜者。
Ye ime rāgādayo pāpadhammā yasmiṃ santāne uppajjanti, tassa diṭṭhadhammikampi samparāyikampi anatthaṃ āvahanti, nibbānagāminiyā paṭipadāya ekaṃseneva ujuvipaccanīkabhūtā ca, te attahitaṃ parahitañca paripūretuṃ sammā paṭipajjantehi sādhūhi dūrato rahitabbā pariccajitabbā pahātabbāti rahā nāma, te ca yasmā bhagavato bodhimūleyeva ariyamaggena sabbaso pahīnā susamucchinnā. Yathāha –
这些贪瞋痴等恶法，若在世间缘起生起，便招致今生见禅二法皆无益处，断灭之道上直行仅显逆转，已成为彼行所随顺者，故应由远离、舍弃、放弃之善人正行，名为除舍。诸恶法乃自世尊菩提基处，经圣道理一切断除，增长清净。如经云：
‘‘Tathāgatassa kho, brāhmaṇa, rāgo pahīno doso moho, sabbepi pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā’’ti (pārā. 9).
『沙门呀，世尊已断贪欲、瞋恚、痴迷，诸恶不善法悉皆断尽，其根绝除如大竹树根般，从未来生不复生起。』（巴拉凡那经第九）
Tasmā sabbaso na santi etassa rahāti arahoti vattabbe okārassa sānusāraṃ akārādesaṃ katvā ‘‘araha’’nti vuttaṃ. Tenedaṃ vuccati –
因此，为道所除者，根本不存，称为阿拉汉，依顺正道之义，指示诠释为「除」及「无」，故称为阿拉汉。此谓之：
‘‘Pāpadhammā rahā nāma, sādhūhi rahitabbato;
『恶法若除，名为除舍；由善人远离，
Tesaṃ suṭṭhu pahīnattā, bhagavā arahaṃ mato’’ti.
善法已尽，世尊称为阿拉汉。』
Ye te sabbaso pariññātakkhandhā pahīnakilesā bhāvitamaggā sacchikatanirodhā arahanto khīṇāsavā, ye ca sekhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti, ye ca parisuddhappayogā kalyāṇajjhāsayā saddhāsīlasutādiguṇasampannā puggalā, tehi na rahitabbo na pariccajitabbo, te ca bhagavatāti arahaṃ. Tathā hi ariyapuggalā satthārā diṭṭhadhammassa paccakkhakaraṇato satthu dhammasarīrena avirahitāva honti. Yathāha āyasmā piṅgiyo –
那些完全了知诸蕴、断除一切染污、已成就修行道、已证得真实的止灭者，即诸阿拉汉、已断绝漏者；以及那些尚为修道者，以未遂心修，正行无上安乐者；还有那些身心纯净的实修者，具足善妙正见、信心、戒律及三十三种功德，此等人不可隐匿，不可抛弃，是为世尊阿拉汉。诚然，圣人作为导师，由于对法的明了而宣扬佛法，虽借助导师的身躯，然法理本身并无所隐蔽。如同长老宾伽喻言——
‘‘Passāmi naṃ manasā cakkhunāva,
「我以心眼观其人，
Rattindivaṃ brāhmaṇa appamatto;
如同婆罗门昼夜专注；
Namassamāno vivasemi rattiṃ,
礼敬后于夜晚伫立，
Teneva maññāmi avippavāsaṃ.
因此我认其不退转。」
‘‘Saddhā ca pīti ca mano sati ca,
「信心、喜悦、心念俱足，
Nāpentime gotamasāsanamhā;
不可否认的是，此乃果德玛的教法；
Yaṃ yaṃ disaṃ vajati bhūripañño,
无论哪一方位广泛流传着这位多智者的教法，
Sa tena teneva natohamasmī’’ti. (su. ni. 1148-1149);
我就在那里向这位多智者顶礼。」（《长部·经杂集》1148-1149节）；
Teneva ca te aññaṃ satthāraṃ na uddisanti. Yathāha –
正因如是，人们不会另起他师。就如经中所说——
‘‘Aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ diṭṭhisampanno puggalo aññaṃ satthāraṃ uddiseyya, netaṃ ṭhānaṃ vijjatī’’ti (ma. ni. 3.128; a. ni. 1.276).
『此地，诸比库，此乃无归所；若有具正见者欲起别的师承，则此处不容其立』。（《中部·长尊者经》3章128节；《小部·长老言志经》1章276节）
Kalyāṇaputhujjanāpi yebhuyyena satthari niccalasaddhā eva honti. Iti suppaṭipannehi purisavisesehi avirahitabbato tesañca avirahanato na santi etassa rahā pariccajanakā, natthi vā etassa rahā sādhūhi pariccajitabbatāti arahaṃ. Tenedaṃ vuccati –
连愚钝凡夫，在众多师者中，也唯有止息动摇的信根恒存。正因修行精进的众圣人不离此信，亦不会产生遗弃此信之念，无所遗弃者乃出世间圣者。此即所谓——
‘‘Ye sacchikatasaddhammā, ariyā suddhagocarā;
『真实证悟之法』者，谓圣者所清净所依止之法；
Na tehi rahito hoti, nātho tenārahaṃ mato’’ti.
此法非隐秘，非无人主护，理应如此说。
Rahoti ca gamanaṃ vuccati, bhagavato ca nānāgatīsu paribbhamanasaṅkhātaṃ saṃsāre gamanaṃ natthi kammakkhayakarena ariyamaggena bodhimūleyeva sabbaso sasambhārassa kammavaṭṭassa viddhaṃsitattā. Yathāha –
所谓隐秘乃于去处而言。世尊在多种不同境界间周转，称之为轮回；此轮回因业力流转而生，且因圣道根本所断除，一切业缘业力悉被消除。譬如所云：
‘‘Yena devūpapatyassa, gandhabbo vā vihaṅgamo;
『如同神众出世，或如神鸟飞翔；
Yakkhattaṃ yena gaccheyyaṃ, manussattañca abbaje;
或如夜叉所往，或如人的降生；
Te mayhaṃ āsavā khīṇā, viddhastā vinaḷīkatā’’ti. (a. ni. 4.36);
此皆于我已断除污染，彻底消灭，绝无缠缚。』（增支部·卷四第36偈）
Evaṃ natthi etassa raho gamanaṃ gatīsu paccājātītipi arahaṃ. Tenedaṃ vuccati –
如是者，此处无有秘密的行迹，亦无生死再生之事，因此称为—
‘‘Raho vā gamanaṃ yassa, saṃsāre natthi sabbaso;
“其行迹如秘密者，在轮回之中全然不存在；
Pahīnajātimaraṇo, arahaṃ sugato mato’’ti.
舍弃生死者，是阿拉汉、善逝、正智所共知。”
Pāsaṃsattā vā bhagavā arahaṃ. Akkharacintakā hi pasaṃsāyaṃ arahasaddaṃ vaṇṇenti. Pāsaṃsabhāvo ca bhagavato anaññasādhāraṇato yathābhuccaguṇādhigato sadevake loke suppatiṭṭhito. Tathā hesa anuttarena sīlena anuttarena samādhinā anuttarāya paññāya anuttarāya vimuttiyā asamo asamasamo appaṭimo appaṭibhāgo appaṭipuggaloti evaṃ tasmiṃ tasmiṃ guṇe vibhajitvā vuccamāne paṇḍitapurisehi devehi brahmehi bhagavatā vā pana pariyosāpetuṃ asakkuṇeyyarūpo. Iti pāsaṃsattāpi bhagavā arahaṃ. Tenedaṃ vuccati –
世尊为称赞者。因字意精深者，赞扬阿拉汉的名声。称赞的性质则唯有世尊具备，非一般，因世尊获得如实的德行，稳立于诸天善界，如实具足无上戒律、无上禅定、无上智慧、无上解脱，等无等，无量无边，无有可比，非凡圣者。以如此各项德行细分而述，智慧之人、诸天诸梵皆不能尽述世尊之全貌。因此世尊甚为称赞，是为称赞者。由此言说——
‘‘Guṇehi sadiso natthi, yasmā loke sadevake;
“其德无可比者，因在世间诸天善界无与伦比；
Tasmā pāsaṃsiyattāpi, arahaṃ dvipaduttamo’’ti.
因此即使被赞扬，阿拉汉仍为十二方最上。”
Sabbasaṅgahavasena pana –
然而，作为诸法的总合而言，
Ārakā mandabuddhīnaṃ, ārakā ca vijānataṃ;
愚钝之人的愚昧因无明而生，愚昧者也因未知而无觉知；
Rahānaṃ suppahīnattā, vidūnamaraheyyato;
他们隐藏真理，妄加隐匿，尽管具备慧眼，却不足以破除遮蔽；
Bhavesu ca rahābhāvā, pāsaṃsā arahaṃ jinoti.
一切存在中皆有真相被隐蔽，赞叹阿拉汉者，但应当敬重如来胜者。
Ettāvatā ca ‘‘araha’’nti padassa sabbaso attho vibhatto hoti.
因此，对于“阿拉汉”一词，其意义是全方位分明展开的。
Idāni sammāsambuddhoti imassa atthaṃ vibhajitvā dassento āha ‘‘sammā sāmañcā’’tiādi. Tattha sammāti aviparītaṃ. Sāmanti sayameva, aparaneyyo hutvāti attho. Sambuddhoti hi ettha saṃ-saddo sayanti etassa atthassa bodhakoti daṭṭhabbo. Sabbadhammānanti anavasesānaṃ neyyadhammānaṃ. Kathaṃ panettha sabbadhammānanti ayaṃ viseso labbhatīti? Ekadesassa aggahaṇato. Padesaggahaṇe hi asati gahetabbassa nippadesatāva viññāyati yathā ‘‘dikkhito na dadātī’’ti. Evañca katvā atthavisesanapekkhā kattari eva buddhasaddasiddhi veditabbā kammavacanicchāya abhāvato. ‘‘Sammā sāmañca buddhattā sammāsambuddho’’ti ettakameva hi idha saddato labbhati, ‘‘sabbadhammāna’’nti idaṃ pana atthato labbhamānaṃ gahetvā vuttaṃ. Na hi bujjhanakiriyā avisayā yujjati.
如今说到“正自觉”，以此词义分解说明时，指出“正法圣者”等语。此中“正”意为无相反，“圣”本身即谓无过漏。至于“正觉”，此处应理解为自身了悟、觉悟之意。词“觉”在这里为“觉悟者”之语素，指示该义。所谓“诸法”即全无缺漏、不可废弃的应当修行之法。为何于此说“诸法”而得此特指？原因在于词义承接明确。词义接续处若无恰当承接，则难以理解，如“被授戒者不能授戒”等例。依此理察之，观词义特定，唯有如此才能证明佛号成立。正法圣者的称谓中，唯有“正法圣”以佛号为名，称谓为得；而“诸法”此义是后来就其意义得出的说法。实不合乎《觉行》功用之理。
Idāni tassā visayaṃ ‘‘sabbadhamme’’ti sāmaññato vuttaṃ vibhajitvā dassetuṃ ‘‘abhiññeyye dhamme’’tiādi vuttaṃ. Tattha abhiññeyyeti aniccādito lakkhaṇarasādito ca abhivisiṭṭhena ñāṇena jānitabbe catusaccadhamme. Abhiññeyyato buddhoti abhiññeyyabhāvato bujjhi, pubbabhāge vipassanāpaññādīhi adhigamakkhaṇe maggapaññāya aparabhāge sabbaññutaññāṇādīhi aññāsīti attho. Ito paresupi eseva nayo . Pariññeyye dhammeti aniccādivasena parijānitabbaṃ dukkhaṃ ariyasaccamāha. Pahātabbeti samudayapakkhiye. Sacchikātabbeti nibbānaṃ sandhāyāha. Bahuvacananiddeso panettha sopādisesādikaṃ pariyāyasiddhaṃ bhedamapekkhitvā kato, uddeso vā ayaṃ catusaccadhammānampi. Tathā hi vakkhati ‘‘cakkhu dukkhasacca’’ntiādi. Uddeso ca avinicchitatthaparicchedassa dhammassa vasena karīyati. Uddesena hi uddisiyamānānaṃ atthitāmattaṃ vuccati, na paricchedoti aparicchedena bahuvacanena vuttaṃ yathā ‘‘appaccayā dhammā, asaṅkhatā dhammā’’ti. Sacchikātabbeti vā phalavimuttīnampi gahaṇaṃ, na nibbānassevāti bahuvacananiddeso kato. Evañca bhāvetabbeti ettha jhānānampi gahaṇaṃ daṭṭhabbaṃ. Teneva cāhāti selabrāhmaṇassa attano buddhabhāvaṃ sādhento evamāha.
现在该部分教义所涵盖的范畴，通常以“诸法一切”为总领，分开来说明时，则以“可证知之法”等诸语起首。此处“可证知”者，应以无常等三相为标志的特别明了通达的智慧，对四圣谛法所生的知见来认识。“可证知者”，即“被认识”的意义。由“认识者”发心，分为前半阶段禅观智慧的证悟，后半阶段则是通过了达一切法实相的无漏全知。因此，于它处亦有相同理路。“应了知”是指以无常等本质作了解的苦圣谛。放下者指的是集谛，“真证者”则是指涅槃。因此复数用法在这里依据所指的区别分类，如不同义项所成立的区别，也可视为四圣谛的总指。正如“四圣谛眼苦谛”等说，意即对于未确定意义的法，以该意义为依据而加以陈述。所谓“意义”是指所论述语句之提到对象，而非其文句的断切分界，因为“缘起法并非限断意义”，故复数使用诸如“无缘法”“无因法”。“真证者”意指对于佛果或解脱果位意味深长，而非仅指涅槃本体。此处就是要从此义理说明禅定等果位的深意。像这样，婆罗门塞拉尊者为了证明自己的佛果正觉道位，而说了这样的话。
Kiṃ pana bhagavā sayameva attano sammāsambuddhabhāvaṃ sādhetīti? Sādheti mahākaruṇāya aññesaṃ avisayato. Tattha ‘‘ekomhi sammāsambuddho, sabbābhibhū sabbavidūhamasmī’’tiādīni (ma. ni. 2.341; mahāva. 11) suttapadāni, idameva ca ‘‘abhiññeyya’’ntiādi suttapadaṃ etassa atthassa sādhakaṃ. Tattha abhiññeyyanti iminā dukkhasaccamāha, bhāvetabbanti maggasaccaṃ. Ca-saddo panettha avuttasamuccayattho, tena sacchikātabbassa gahaṇaṃ veditabbaṃ. Atha vā abhiññeyyanti imināva pārisesañāyena pariññeyyadhamme sacchikātabbadhamme ca dasseti. Tasmā buddhosmīti yasmā cattāri saccāni mayā buddhāni, saccavinimuttañca kiñci ñeyyaṃ natthi, tasmā sabbampi ñeyyaṃ buddhosmi, abbhaññāsinti attho. Selasuttaṭṭhakathāyaṃ pana idaṃ vuttaṃ –
那么世尊自己如何成就本身的正觉佛位呢？成就者理应以大神的悲悯，超出他人之心志为基础。这里引证《中部》、《长部》等经典语句，如“一人正觉者，诸天诸人皆所敬仰”等，连同“可证知法”等词句，都是佐证这一义理的经典词句。在此，“可证知法”指痛苦圣谛；“应修法”指道谛。此语二义有机融合，由此深刻把握真证之理。或者，“可证知法”用以彰显“应洞达法及真证法”的意旨。因此世尊被称为“佛”，缘于自他四圣谛皆已证达，且身心得此究竟解脱，故谓为全知者。婆罗门塞拉尊者在本注中也曾如此说道——
‘‘Abhiññeyyanti vijjā ca vimutti ca. Bhāvetabbaṃ maggasaccaṃ. Pahātabbaṃ samudayasaccaṃ. Hetuvacanena pana phalasiddhito tesaṃ phalāni nirodhasaccadukkhasaccānipi vuttāneva honti. Evaṃ sacchikātabbaṃ sacchikataṃ, pariññātabbaṃ pariññātanti idampettha saṅgahitamevāti catusaccabhāvanaṃ catusaccabhāvanāphalañca vimuttiṃ dassento ‘bujjhitabbaṃ bujjhitvā buddho jātosmī’ti yuttahetunā buddhabhāvaṃ sādhetī’’ti (ma. ni. aṭṭha. 2.399).
“‘可证知法’包括智慧与解脱。‘应修法’指道圣谛。‘应舍法’指集圣谛。‘真证法’是指涅槃。言‘缘由示果’，谓果证成立因皆已说明，故得如涅槃及痛苦圣谛所说。如此明证之法即为真证理，了悟之法即为了知理。此处连结四圣谛之圆满体现及其修习成果，表明成道理义，称‘悟明理，成就智慧生于世尊’。”
Tattha vijjāti maggavijjā vuttā ukkaṭṭhaniddesena. Vimuttīti phalavimutti. Kāmañcettha maggavijjāpi bhāvetabbabhāvena gahitā, sabbepi pana sabhāvadhammā abhiññeyyāti vijjāya abhiññeyyabhāvo vutto. Imināva nayena sabbesampi abhiññeyyabhāvo vutto evāti daṭṭhabbaṃ. Phalena vinā hetubhāvasseva abhāvato hetuvacanena phalasiddhi vuttāti veditabbaṃ. Nirodhassa hi sampāpanena maggassa hetubhāvo, dukkhassa nibbattanena taṇhāya samudayabhāvoti.
其中“智慧”指觉知道理的智慧，“解脱”则是了知之智的果证。虽“应修道理”与“应舍集谛”为并列，但这里以智慧为本，说明对诸法本性之深刻通达即为智识的觉悟表现。由此可见，佛在此被称为“全知”，即“智识觉悟”的义理成立。果位若无因缘，果证也不会成立，由此根本因果关系得见。涅槃之灭表明断除痛苦，痛苦之生起则缘渴爱集。
Evaṃ saccavasena sāmaññato vuttamatthaṃ dvārārammaṇehi saddhiṃ dvārappavattadhammehi ceva khandhādīhi ca saccavaseneva vibhajitvā dassetuṃ ‘‘apicā’’tiādi āraddhaṃ. Mūlakāraṇabhāvenāti santesupi avijjādīsu aññesu kāraṇesu tesampi mūlabhūtakāraṇabhāvena. Taṇhā hi kammassa vicittabhāvahetuto sahāyabhāvūpagamanato ca dukkhavicittatāya padhānakāraṇaṃ. Samuṭṭhāpikāti uppādikā. Purimataṇhāti purimabhavasiddhā taṇhā. Ubhinnanti cakkhussa taṃsamudayassa ca. Appavattīti appavattinimittaṃ. Nirodhappajānanāti sacchikiriyābhisamayavasena nirodhassa paṭivijjhanā. Ekekapaduddhārenāti ‘‘cakkhuṃ cakkhusamudayo cakkhunirodho’’tiādinā ekekakoṭṭhāsaniddhāraṇena. Taṇhāyapi pariññeyyabhāvasabbhāvato upādānakkhandhogadhattā saṅkhāradukkhabhāvato ca dukkhasaccasaṅgahaṃ dassetuṃ ‘‘rūpataṇhādayo cha taṇhākāyā’’ti vuttaṃ, tasmā vattamānabhave taṇhā khandhapariyāpannattā saṅkhāradukkhabhāvato ca dukkhasaccaṃ. Yasmiṃ pana attabhāve sā uppajjati, tassa attabhāvassa mūlakāraṇabhāvena samuṭṭhāpikā purimabhavasiddhā taṇhā samudayasaccanti gahetabbā.
借此真理之教义，约略按顺序以因果作为起点，结合诸部聚合而将五蕴等展现，以示“诸法中之‘我执’也”的起始。称“根本因”，谓虽从无明等诸因起，皆属根本缘故。渴爱乃业断真相的特殊因缘，与苦的性质紧密相关，是主要的生起原因。“起者”是指“生起之因”。“前生渴爱”是指过去取有的渴望，缘此生起。生取现行由此重现，则此渴爱加深。所谓“断止之因”，谓所断之生起义理。以逐步句为例，“眼之缘起乃眼起”，“眼之断灭即眼灭”等，用此种每句分明说明。于渴爱也应洞悉其应了知的本性，由于被取蕴所覆盖，及缘行苦之事实，故称“有色渴爱等六处之渴爱身”，因此现行之生起为渴爱蕴及行苦之表现，应了解为苦圣谛。某生命中过起此现行生起，其根本原因即为先前有的渴爱，故此谓之苦集谛。
Kasiṇānīti kasiṇārammaṇikajjhānāni. Dvattiṃsākārāti dvattiṃsa koṭṭhāsā tadārammaṇajjhānāni ca. Nava bhavāti kāmabhavo rūpabhavo arūpabhavo saññībhavo asaññībhavo nevasaññīnāsaññībhavo ekavokārabhavo catuvokārabhavo pañcavokārabhavoti nava bhavā. Tattha bhavatīti bhavo, kāmarāgasaṅkhātena kāmena yutto bhavo, kāmasaṅkhāto vā bhavo kāmabhavo, ekādasa kāmāvacarabhūmiyo. Kāme pahāya rūparāgasaṅkhātena rūpena yutto bhavo, rūpasaṅkhāto vā bhavo rūpabhavo, soḷasa rūpāvacarabhūmiyo. Kāmañca rūpañca pahāya arūparāgasaṅkhātena arūpena yutto bhavo, arūpasaṅkhāto vā bhavo arūpabhavo, catasso āruppabhūmiyo. Saññāvataṃ bhavo saññībhavo, saññā vā ettha bhave atthīti saññībhavo, so kāmabhavo ca asaññībhavamutto rūpabhavo ca nevasaññīnāsaññībhavamutto arūpabhavo ca hoti. Na saññībhavo asaññībhavo, so rūpabhavekadeso. Oḷārikattābhāvato nevasaññā, sukhumattassa sabbhāvato nāsaññāti nevasaññānāsaññā, tāya yutto bhavo nevasaññānāsaññābhavo. Atha vā oḷārikāya saññāya abhāvā sukhumāya ca bhāvā nevasaññā nāsaññā asmiṃ bhaveti nevasaññānāsaññābhavo, so arūpabhavekadeso. Ekena rūpakkhandhena vokiṇṇo bhavo, ekena vā vokāro assa bhavassāti ekavokārabhavo, so asaññībhavo. Catūhi arūpakkhandhehi vokiṇṇo bhavo, catūhi vā vokāro assa bhavassāti catuvokārabhavo, so arūpabhavo eva. Pañcahi khandhehi vokiṇṇo bhavo, pañcahi vā vokāro assa bhavassāti pañcavokārabhavo, so kāmabhavo ca rūpabhavekadeso ca hoti. Vokāroti vā khandhānametamadhivacanaṃ, tasmā eko vokāro assa bhavassāti ekavokārabhavoti evamādināpettha attho veditabbo. Cattāri jhānānīti aggahitārammaṇavisesāni cattāri rūpāvacarajjhānāni. Vipākajjhānānaṃ vā etaṃ gahaṇaṃ. Ettha ca kusaladhammānaṃ upanissayabhūtā taṇhāsamuṭṭhāpikā purimataṇhāti veditabbā. Kiriyadhammānaṃ pana yattha te kiriyadhammā uppajjanti, tassa attabhāvassa kāraṇabhūtā taṇhā. Anulomatoti ettha ‘‘saṅkhārā dukkhasaccaṃ, avijjā samudayasacca’’nti iminā anukkamena yojetabbaṃ.
所谓“迦列乃”，即迦列色境禅定。所谓“三十二境”，即三十二处境禅定，还有对应三十二境界禅定。所谓“九生”，指欲界生、色界生、无色界生、识生、有识生、无识生、非无识非有识生、一识界生、四识界生、五识界生九生。其中“生”为存在界的含义。欲界生是由欲爱熏染，因与欲境相应而存在，属于欲界存在，有十一层欲界境地。舍弃欲后，与色爱熏染相应的，以色相为缘而起的界，谓色界存在，有十六层色界境地。舍弃色与欲后，与无色爱熏染相应，以无色为缘而起的界，谓无色界存在，有四层无色境地。识分别界为有识界，非识分别为无识界，与无识与非无识辨别的存在谓非无识非有识界。由色蕴分布的存在谓一识界，即无识存在。由四禅俱有的无色蕴分布的存在谓四识界，无色界生。由五蕴俱有的存在谓五识界，即欲界生及色界生。在此，“界”是指五蕴之代表，故谓一界生、四界生及五界生。所谓“界”兼指蕴，故谓一界生等义，以此说明界生之义。所谓“四禅”，是指聚集相应境界的四色界禅定。“受果禅”是指对应禅定的深义。于此，善法诸上因便是发起渴爱集之因，生起渴爱及集谛。行为法则之处，则行为法乃因，自此因起该性存在。所谓顺行，即以“行即苦谛，无明即集谛”之句为先导，进行相应的结合法。
Anubuddhoti bujjhitabbadhammassa anurūpato buddho. Tenāti yasmā sāmaññato visesato ca ekekapaduddhārena sabbadhamme buddho, tasmā vuttaṃ. Kiṃ vuttanti āha ‘‘sammā sāmañca sabbadhammānaṃ buddhattā’’ti, sabbassapi ñeyyassa sabbākārato aviparītaṃ sayameva abhisambuddhattāti attho. Imināssa paropadesarahitassa sabbākārena sabbadhammāvabodhanasamatthassa ākaṅkhappaṭibaddhavuttino anāvaraṇañāṇasaṅkhātassa sabbaññutaññāṇassa adhigamo dassito.
所谓「已觉者」，是指与所应觉法相称的觉者。因此这样说，是因各法在一般与特殊，以及各个分别中，皆称为觉者，所以才有此说。所谓“正觉一切法之觉者”，意指在一切法上皆应知理，整体无偏，独自亲证全觉。以此而言，是没有旁人授教、以全体相摄照、一切法得以了达之觉。此理已见，对无教者亦然，故说体证无碍之全知即无障觉。
Nanu ca sabbaññutaññāṇato aññaṃ anāvaraṇañāṇaṃ, aññathā ‘‘cha asādhāraṇañāṇāni buddhañāṇānī’’ti vacanaṃ virujjheyyāti? Na virujjhati visayappavattibhedavasena aññehi asādhāraṇabhāvadassanatthaṃ ekasseva ñāṇassa dvidhā vuttattā. Ekameva hi taṃ ñāṇaṃ anavasesasaṅkhatāsaṅkhatasammutidhammavisayatāya sabbaññutaññāṇaṃ, tattha ca āvaraṇābhāvato nissaṅgacāramupādāya anāvaraṇañāṇanti vuttaṃ. Yathāha paṭisambhidāyaṃ (paṭi. ma. 1.119) ‘‘sabbaṃ saṅkhatamasaṅkhataṃ anavasesaṃ jānātīti sabbaññutaññāṇaṃ, tattha āvaraṇaṃ natthīti anāvaraṇañāṇa’’ntiādi. Tasmā natthi nesaṃ atthato bhedo, ekantena cetaṃ evamicchitabbaṃ. Aññathā sabbaññutānāvaraṇañāṇānaṃ sādhāraṇatā asabbadhammārammaṇatā ca āpajjeyya. Na hi bhagavato ñāṇassa aṇumattampi āvaraṇaṃ atthi, anāvaraṇañāṇassa asabbadhammārammaṇabhāve yattha taṃ na pavattati, tatthāvaraṇasabbhāvato anāvaraṇabhāvoyeva na siyā. Atha vā pana hotu aññameva anāvaraṇañāṇaṃ sabbaññutaññāṇato, idha pana sabbattha appaṭihatavuttitāya anāvaraṇañāṇanti sabbaññutaññāṇameva adhippetaṃ, tassa cādhigamanena bhagavā sabbaññū sabbavidū sammāsambuddhoti ca vuccati na sakiṃyeva sabbadhammāvabodhanato. Tathā ca vuttaṃ paṭisambhidāyaṃ (paṭi. ma. 1.162) ‘‘vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutaññāṇassa paṭilābhā sacchikā paññatti yadidaṃ buddho’’ti. Sabbadhammāvabodhanasamatthañāṇasamadhigamena hi bhagavato santāne anavasesadhamme paṭivijjhituṃ samatthatā ahosīti.
难道全知无碍之觉知尚有他种无碍之觉知存在？否则“六异特觉是佛智”之说岂能站得住脚？不能成立。此乃由觉知所摄所缘异之显现，为使彼异特觉显著，以一识说二。然唯有此觉断尽无余，是非有为无为诸法所及者，谓之全知，而因无所障和离欲故，个人转而摄取，称为无碍觉知。如《胜义辨正论》云：“悉知一切有为无为悉尽者，谓之全知；该处无碍，谓无碍觉知。”故此二无本质差异，专当破断妄念。若另作不同解说，则无碍全知之共性将失，且无碍觉知自会显露缺陷。世尊智慧不染一丝障碍，且无碍般无碍之显相，如若显现障碍，则非无碍觉知也。然若存在某种无碍觉知独存于全知无碍觉知之外，因全知无碍觉知端正普遍，故世尊不能因单独显现无碍觉知而称为全知无碍、正自觉者。且云《胜义辨正论》：“此乃圣人觉悟根本，随全知无碍觉知之获成真理称此为佛。”以觉知度众生难以穷尽所有境界。
Etthāha – kiṃ panidaṃ ñāṇaṃ pavattamānaṃ sakiṃyeva sabbasmiṃ visaye pavattati, udāhu kamenāti. Kiñcettha – yadi tāva sakiṃyeva sabbasmiṃ visaye pavattati, atītānāgatapaccuppannaajjhattabahiddhādibhedabhinnānaṃ saṅkhatadhammānaṃ asaṅkhatasammutidhammānañca ekajjhaṃ upaṭṭhāne dūrato cittapaṭaṃ pekkhantassa viya paṭivibhāgenāvabodho na siyā, tathā sati ‘‘sabbe dhammā anattā’’ti vipassantānaṃ anattākārena viya sabbadhammā anirūpitarūpena bhagavato ñāṇassa visayā hontīti āpajjati. Yepi ‘‘sabbañeyyadhammānaṃ ṭhitalakkhaṇavisayaṃ vikapparahitaṃ sabbakālaṃ buddhānaṃ ñāṇaṃ pavattati, tena te sabbavidūti vuccanti, evañca katvā ‘caraṃ samāhito nāgo, tiṭṭhantopi samāhito’ti idampi vacanaṃ suvuttaṃ hotī’’ti vadanti, tesampi vuttadosā nātivatti, ṭhitalakkhaṇārammaṇatāya ca atītānāgatasammutidhammānaṃ tadabhāvato ekadesavisayameva bhagavato ñāṇaṃ siyā, tasmā sakiṃyeva ñāṇaṃ pavattatīti na yujjati.
此中说：何谓此觉知在当前境界实显现？例如色欲境。若此觉知现前于当前境界，岂非忘却过去、未来及现前、内外等不同及相异有为法与无为法合一在单一观照中？若缺此，犹如远望难分辨，无法明了。由此修习慧观“诸法无我”，视彼觉知为不相应之全法显现，此识之境界也。又有人言“诸法皆稳定不变是诸佛恒显智慧故称全知，诸如‘行者如蛇安住止止如蛇’此语亦妥”，无异议。因有稳定不变之相，悟无有为之一法无异故，故称当前有觉知显现，实不当异。
Atha kamena sabbasmiṃ visaye ñāṇaṃ pavattatīti. Evampi na yujjati. Na hi jātibhūmisabhāvādivasena disādesakālādivasena ca anekabhedabhinne ñeyye kamena gayhamāne tassa anavasesappaṭivedho sambhavati apariyantabhāvato ñeyyassa. Ye pana ‘‘atthassa avisaṃvādanato ñeyyassa ekadesaṃ paccakkhaṃ katvā sesepi evanti adhimuccitvā vavatthāpanena sabbaññū bhagavā, tañca ñāṇaṃ na anumānañāṇaṃ saṃsayābhāvato. Saṃsayānubaddhañhi loke anumānañāṇa’’nti vadanti, tesampi taṃ na yuttaṃ. Sabbassa hi appaccakkhabhāve atthāvisaṃvādanena ñeyyassa ekadesaṃ paccakkhaṃ katvā sesepi evanti adhimuccitvā vavatthāpanassa asambhavato. Yañhi taṃ sesaṃ, taṃ appaccakkhanti.
又说为何以色欲境论当前境界觉知显现？亦不成立。盖因世间法如生灭境及数处、方位、时代等诸分别异情况渐次复杂犹多，有碍一时显现单一境之觉知觉照。有人说：基于对理之单纯陈述，世尊以端正说明，将一境突出显现，而余亦大致相如是，故称为全知世尊。此说不当。盖因无一觉知能断尽一切，以一见知示一切。等如他界圣知亦无此遍知。而事实上，余下境界未显，谓之未获；余未显悉皆缺失，谓之无明不满。
Atha tampi paccakkhaṃ tassa sesabhāvo eva na siyāti? Sabbametaṃ akāraṇaṃ. Kasmā? Avisayavicāraṇabhāvato. Vuttañhetaṃ bhagavatā – ‘‘buddhavisayo, bhikkhave, acinteyyo na cintetabbo, yo cinteyya, ummādassa vighātassa bhāgī assā’’ti (a. ni. 4.77). Idaṃ panettha sanniṭṭhānaṃ – yaṃ kiñci bhagavatā ñātuṃ icchitaṃ sakalaṃ ekadeso vā, tattha tattha appaṭihatavuttitāya paccakkhato ñāṇaṃ pavattati niccasamādhānañca vikkhepābhāvato. Ñātuṃ icchitassa ca sakalassa avisayabhāve tassa ākaṅkhappaṭibaddhavuttitā na siyā, ekantenevassā icchitabbā ‘‘sabbe dhammā buddhassa bhagavato āvajjanappaṭibaddhā ākaṅkhappaṭibaddhā manasikārappaṭibaddhā cittuppādappaṭibaddhā’’ti (mahāni. 69; paṭi. ma. 3.5) vacanato. Atītānāgatavisayampi bhagavato ñāṇaṃ anumānāgamatakkagahaṇavirahitattā paccakkhameva.
而余境一一观察细节未显现者，皆因未善了所缘境。世尊云：“比库啊，诸佛境界不可思议，若思议，招致狂魔扰乱。”（阿尼经）此为旨趣故也。意即欲知无余者，则由对意欲者之所缘境随处净明无障碍觉知，即所谓恒常内住心所生，心所所摄。欲知者无境障碍妨碍故，亦无偏见而纯正作觉知。甚至对过往未来境界，世尊因不猜测故而直接观察当前境界。
Nanu ca etasmimpi pakkhe yadā sakalaṃ ñātuṃ icchitaṃ, tadā sakiṃyeva sakalavisayatāya anirūpitarūpena bhagavato ñāṇaṃ pavatteyyāti vuttadosā nātivattiyevāti? Na, tassa visodhitattā. Visodhito hi so buddhavisayo acinteyyoti. Aññathā pacurajanañāṇasamānavuttitāya buddhānaṃ bhagavantānaṃ ñāṇassa acinteyyatā na siyā, tasmā sakaladhammārammaṇampi taṃ ekadhammārammaṇaṃ viya suvavatthāpiteyeva te dhamme katvā pavattatīti idamettha acinteyyaṃ, ‘‘yāvatakaṃ ñeyyaṃ, tāvatakaṃ ñāṇaṃ. Yāvatakaṃ ñāṇaṃ, tāvatakaṃ ñeyyaṃ. Ñeyyapariyantikaṃ ñāṇaṃ, ñāṇapariyantikaṃ ñeyya’’nti (paṭi. ma. 3.5) evamekajjhaṃ visuṃ sakiṃ kamena vā icchānurūpaṃ sammā sāmaṃ sabbadhammānaṃ buddhattā sammāsambuddho.
且当在欲知全境时，则觉知应生于当前境中整体显现而无差别，这岂非矛盾吗？无，因其已净化，故为可思议境。若无此，因凡夫所通知识乃类比推测之识，不能不入魔障。而佛为非类推识以故，诸法显现总如一法相，无差别视之。因故，佛以“所有所知皆佛应证，皆心所所摄，皆佛净知所护”而说。谓“所应知者即所知量；所知量即所应所知；所知限与所应限同；所应限与所知限同限界；以所限之所知，得所限所应知。”以是观之，佛实为物理依所证实之觉者。
Vijjāhīti ettha vindiyaṃ vindatīti vijjā, yāthāvato upalabbhatīti attho. Attano vā paṭipakkhassa vijjhanaṭṭhena vijjā, tamokkhandhādikassa padālanaṭṭhenāti attho. Tato eva attano visayassa viditakaraṇaṭṭhenapi vijjā. Sampannattāti samannāgatattā paripuṇṇattā vā, avikalattāti attho. Tatrāti ambaṭṭhasutte. Manomayiddhiyāti ettha ‘‘idha bhikkhu imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgaṃ ahīnindriya’’nti (dī. ni. 1.236) iminā nayena āgatā iddhi sarīrabbhantare aññasseva jhānamanena nibbattattā manomayassa sarīrassa nibbattivasena pavattā manomayiddhi nāma. Cha abhiññāti āsavakkhayañāṇena saddhiṃ iddhividhādikā pañcābhiññāyo. Tissannaṃ aṭṭhannañca vijjānaṃ tattha tattha sutte gahaṇaṃ veneyyajjhāsayavasenāti daṭṭhabbaṃ. Satta saddhammā nāma saddhā hirī ottappaṃ bāhusaccaṃ vīriyaṃ sati paññā ca. Ye sandhāya vuttaṃ ‘‘idha bhikkhu saddho hoti, hirimā, ottappī, bahussuto, āraddhavīriyo, upaṭṭhitassati, paññavā hotī’’ti (dī. ni. 3.330). Cattāri jhānānīti yāni kānici cattāri rūpāvacarajjhānāni.
「智慧」此处本应理解为「得到，得见」，如实观察领悟之义。或谓智慧，是借自身意向对立面有断尽之意，即从五蕴等诸事物的断灭观照而成。继而，智慧还指自识领域的明了所成为者。所谓「圆满」，即具备圆满完整之义，谓无疑惑。此即《羯磨经》中所说。所谓「心所成就神通」，缘此「比库于此身不以他身变化，而心意所化，形色周遍无非器官」者（《大毗尼藏》1.236），据此成就之心所，有如出定般现出妙用之身，即称为心所成就神通。所谓「三明通」，是与断尽烦恼之智慧共起的五种三明。三明与八明智慧各有界属，誓当慈心庄严，所以于经中循序详解。所谓七正法，是指信心、害戒心、惭愧、勤奋、正念、正智等。正如经文中所说「比库具足信心、害戒、惭愧、多闻、精进、正念、智慧」者。所谓四禅，乃四种色身之禅天。
Kasmā panettha sīlādayoyeva pannarasa ‘‘caraṇa’’nti vuttāti codanaṃ sandhāyāha ‘‘imeyeva hī’’tiādi. Tena tesaṃ sikkhattayasaṅgahato nibbānupagamane ekaṃsato sādhanabhāvamāha. Idāni tadatthasādhanāya āgamaṃ dassento ‘‘yathāhā’’tiādimāha. Bhagavātiādi vuttassevatthassa nigamanavasena vuttaṃ. Nanu cāyaṃ vijjācaraṇasampadā sāvakesupi labbhatīti? Kiñcāpi labbhati, na pana tathā, yathā bhagavatoti dassetuṃ ‘‘tattha vijjāsampadā’’tiādi vuttaṃ. Āsavakkhayavijjāya sabbaññubhāvasiddhito āha ‘‘vijjāsampadā bhagavato sabbaññutaṃ pūretvā ṭhitā’’ti. Catūsu jhānesu antogadhabhāvena caraṇadhammapariyāpannattā karuṇābrahmavihārassa yathārahaṃ tassa ca mahākaruṇāsamāpattivasena asādhāraṇasabhāvassa bhagavati upalabbhanato āha ‘‘caraṇasampadā mahākāruṇikataṃ pūretvā ṭhitā’’ti. Yathā sattānaṃ anatthaṃ parivajjetvā atthe niyojanaṃ paññāya vinā na hoti, evaṃ nesaṃ atthānatthajānanaṃ satthu karuṇāya vinā na hotīti ubhayampi ubhayattha sakiccakameva siyā. Yattha pana yassā padhānabhāvo, taṃ dassetuṃ ‘‘so sabbaññutāyā’’tiādi vuttaṃ. Yathā taṃ vijjācaraṇasampannoti ettha tanti nipātamattaṃ, yathā aññopi vijjācaraṇasampanno niyojeti, tathā ayanti attho. Tena vijjācaraṇasampannassevāyaṃ āveṇikā paṭipattīti dasseti. Sā panāyaṃ satthu vijjācaraṇasampadā sāsanassa niyyānikatāya sāvakānaṃ sammāpaṭipattiyā ekantakāraṇanti dassetuṃ ‘‘tenassā’’tiādi vuttaṃ. Tattha attantapādayoti ādi-saddena parantapaubhayantapā gahitā. Sesaṃ suviññeyyameva.
何以此处将十善道品称为「行」，是因存在提振义而称「此等即为行」等。故由此得十善道作为修习阶梯之一，归于实践道路。现释此义故说「如是」等语。称世尊乃所出之辞，则谓经典结语义。岂非此智慧行成就，乃至弟子亦得否？答曰有所得，然非真如此，应以「世尊」示意其智慧圆满行成就。烦恼断尽智慧具足一切通达，乃为「智慧圆满」，称世尊达此最圆满智慧。于四禅内行的圆满，体现于行法圆成及慈悲梵行，如同世尊的广大神通及非常性德显现，故称「行圆满，具大悲心住」。犹如众生离诸害者，若非智慧则无所依赖，此即慈悲引导生起，二者皆需配合施行。于致显智慧圆成处称「一切通达」。因智慧行修之故，此处旨在继承智慧行圆满之服务也。由此智慧圆满，名为祖师们传承教法代代相续之本因，弟子如法勤修是名正法根本。经中以「如是」直承以示，称赞智慧行圆满如是具备，故称「从世尊代代相续教法证得」。文末「内外两足」并重。余义详知。
Ettha ca vijjāsampadāya satthu paññāmahattaṃ pakāsitaṃ hoti, caraṇasampadāya karuṇāmahattaṃ. Tesu paññāya bhagavato dhammarajjappatti, karuṇāya dhammasaṃvibhāgo. Paññāya saṃsāradukkhanibbidā, karuṇāya saṃsāradukkhasahanaṃ. Paññāya paradukkhaparijānanaṃ, karuṇāya paradukkhapatikārārambho. Paññāya parinibbānābhimukhabhāvo, karuṇāya tadadhigamo. Paññāya sayaṃ taraṇaṃ, karuṇāya paresaṃ tāraṇaṃ. Paññāya buddhabhāvasiddhi, karuṇāya buddhakiccasiddhi. Karuṇāya vā bodhisattabhūmiyaṃ saṃsārābhimukhabhāvo, paññāya tattha anabhirati, tathā karuṇāya paresaṃ abhiṃsāpanaṃ, paññāya sayaṃ parehi abhāyanaṃ. Karuṇāya paraṃ rakkhanto attānaṃ rakkhati, paññāya attānaṃ rakkhanto paraṃ rakkhati. Tathā karuṇāya aparantapo, paññāya anattantapo, tena attahitāya paṭipannādīsu catūsu puggalesu catutthapuggalabhāvo siddho hoti. Tathā karuṇāya lokanāthatā, paññāya attanāthatā. Karuṇāya cassa ninnatābhāvo, paññāya unnamābhāvo. Tathā karuṇāya sabbasattesu janitānuggaho, paññānugatattā na ca na sabbattha virattacitto, paññāya sabbadhammesu virattacitto, karuṇānugatattā na ca na sabbasattānuggahāya pavatto. Yathā hi karuṇā bhagavato sinehasokavirahitā, evaṃ paññā ahaṃkāramamaṃkāravinimuttāti aññamaññavisodhitā paramavisuddhā guṇavisesā vijjācaraṇasampadāhi pakāsitāti daṭṭhabbaṃ.
于智慧圆满中，彰显如来智慧广大；于行圆满中，彰显慈悲广大。智慧成就为法王，慈悲为法之为分。以智慧生起离苦厌舍，以悲则生忍受苦之力。智慧体知他苦深度，悲心即为他苦疗治之始。智慧向涅槃向前，慈悲则成涅槃达成。智慧自度脱轮回，慈悲则救渡他人。智慧达成佛果，慈悲完成佛行。慈悲体悟菩萨境地向世俗轮回，智慧则无染着；慈悲为他生不害，智慧则自护护人。慈悲不为自燃烧，智慧不住于我相；于众生慈悲是所依，智慧戒淫贪暴怒，慈悲无贪。慧则洞照万法本性断染，悲则不离众生不离苦。慈悲非断离一切，是依众生丝丝苦痛，智慧则断离一切烦恼，故此两者不相违背，相辅形成希有品格。佛陀用智慧与慈悲均纯净无垢，净慧圆行彰显大德，故称智慧行圆满。
Idāni sugatoti imassa atthaṃ dassento āha ‘‘sobhanagamanattā’’tiādi. ‘‘Gate ṭhite’’tiādīsu gamanampi gatanti vuccatīti āha ‘‘gamanampi hi gatanti vuccatī’’ti. Sobhananti subhaṃ, subhabhāvo visuddhatāya, visuddhatā dosavigamenāti āha ‘‘parisuddhamanavajja’’nti. Gamanañca nāma bahuvidhanti idhādhippetaṃ gamanaṃ dassento ‘‘ariyamaggo’’ti āha. So hi nibbānassa gati adhigamoti ca katvā gataṃ gamananti ca vuccati. Idāni tasseva gamane kāraṇaṃ dassetuṃ ‘‘tena hesā’’tiādi vuttaṃ. Khemaṃ disanti nibbānaṃ. Asajjamānoti paripanthābhāvena sugatigamanepi asajjanto saṅgaṃ akaronto, pageva itarattha. Atha vā ekāsane nisīditvā khippābhiññāvaseneva catunnampi maggānaṃ paṭiladdhabhāvato asajjamāno abajjhanto gato. Yaṃ gamanaṃ gacchanto sabbagamanatthaṃ āvahati, sabbañca anuttaraṃ sampattiṃ āvahati, tadeva sobhanaṃ nāma, tena ca bhagavā gatoti āha ‘‘iti sobhanagamanattā sugato’’ti sobhanattho susaddoti katvā.
此时称佛为「善逝者」，说明此义。所谓「庄严行跡」，于往昔、未来、现在三世转变，谓行迹广博庄严美好也。经以「去、止、住」描述，称为行，谓行不可废止。庄严者，即美好纯净、清净无垢也，故谓纯净无暇。行之多种样相如经典所示，称之为圣道。谓此乃是通达涅槃之途，及称「去」为离脱解脱。此去行由诸因缘成就故云「由此由彼」，如示佛之依止。谓见涅槃不生众染，心无执留，圆满速得三摩地，故谓暂灭烦恼，速得解脱；由此稳获得四圣谛之功德。此行导向究竟成就，以及如来究竟安住。善逝者称呼即表彰其广博美好庄严转变迹象。
Asundarānaṃ dukkhānaṃ saṅkhārappavattīnaṃ abhāvato accantasukhattā ekantato sundaraṃ nāma asaṅkhatā dhātūti āha ‘‘sundarañcesa ṭhānaṃ gato amataṃ nibbāna’’nti. Tenāha bhagavā ‘‘nibbānaṃ paramaṃ sukha’’nti (ma. ni. 2.215; dha. pa. 203-204). Sammāti suṭṭhu. Suṭṭhu gamanañca nāma paṭipakkhena anabhibhūtassa gamananti āha ‘‘pahīne kilese puna apaccāgacchanto’’ti, pahīnānaṃ puna asamudācāravasena apaccāgacchanto. Vuttamevatthaṃ āgamaṃ dassetvā vibhāvento āha ‘‘vuttañceta’’ntiādi. Etanti tena tena maggena pahīnakilesānaṃ puna apaccāgamanaṃ, idañca sikhāppattaṃ sammāgamanaṃ, yāya āgamanīyapaṭipadāya siddhaṃ, sāpi sammāgamanamevāti evampi bhagavā sugatoti dassetuṃ ‘‘sammā vā āgato’’tiādi vuttaṃ. Sammāpaṭipattiyāti sammāsambodhiyā sampāpane aviparītapaṭipattiyā. Sabbalokassa hitasukhameva karontāti etena mahābodhiyā paṭipadā avibhāgena sabbasattānaṃ sabbadā hitasukhāvahabhāveneva pavattatīti dasseti. Sassataṃ ucchedanti ime ante anupagacchanto gatoti etena paṭiccasamuppādagatiṃ dasseti. Kāmasukhaṃ attakilamathanti ime anupagacchanto gatoti etena ariyamaggagatiṃ dasseti.
谓不美者之苦行无止境，实无实质者，反而以极乐成单一美好，称为「无量美」的法界。佛言「涅槃乃究竟极乐」。此为正确实义。正确，谓此离染心为真正之行。谓舍弃烦恼者，虽复退转，仍不堕于烦恼妄行。经文以详确法义说明，谓「文中所说」等。由此种种禅定之道，烦恼退转，正道得成，此便是正确正行。称为佛陀正觉之成就。遍利众生快乐，意味菩萨道无间斷，普利众生遍行四谛。称为断常之理者，释其缘起。谓贪欲快乐虽常，实为无常，此亦说明圣谛真理。
Tatrāti yuttaṭṭhāne yuttasseva bhāsane. Nipphādetabbe sādhetabbe cetaṃ bhummaṃ. Abhūtanti abhūtatthaṃ. Atthamukhena hi vācāya abhūtatā bhūtatā vā. Atacchanti tasseva vevacanaṃ. Anatthasaṃhitanti diṭṭhadhammikena samparāyikena vā anatthena saṃhitaṃ anatthasaṃhitaṃ, anatthāvahaṃ. Na atthoti anattho, atthassa paṭipakkho abhāvo ca, tena saṃhitaṃ, pisuṇavācaṃ samphappalāpañcāti attho. Evamettha catubbidhassapi vacīduccaritassa saṅgaho daṭṭhabbo. Ettha ca paṭhamā vācā sīlavantaṃ ‘‘dussīlo’’ti, acaṇḍālādiṃ ‘‘caṇḍālo’’tiādinā bhāsamānassa daṭṭhabbā. Dutiyā dussīlaṃ ‘‘dussīlo’’ti, caṇḍālādimeva ‘‘caṇḍālo’’tiādinā avinayena bhāsamānassa. Tatiyā nerayikādikassa nerayikādibhāvavibhāvanīkathā yathā ‘‘āpāyiko devadatto nerayiko’’tiādikā. Catutthī ‘‘vedavihitena yaññavidhinā pāṇātipātādikataṃ sugatiṃ āvahatī’’ti lokassa byāmohanakathā. Pañcamī bhūtena pesuññupasaṃhārā kathā. Chaṭṭhā yuttapattaṭṭhāne pavattitā dānasīlādikathā veditabbā. Evaṃ sammā gadattāti yathāvuttaṃ abhūtādiṃ vajjetvā bhūtaṃ tacchaṃ atthasaṃhitaṃ piyaṃ manāpaṃ tato eva sammā suṭṭhu gadanato sugato. Āpāthagamanamattena kassaci appiyampi hi bhagavato vacanaṃ piyaṃ manāpameva atthasiddhiyā lokassa hitasukhāvahattā. Ettha pana da-kārassa ta-kāraṃ katvā ‘‘sugato’’ti vuttanti daṭṭhabbaṃ.
解说语境，谓所处合适时间、依合适场所、适宜正确语言。言「要消除、应作、心集住」者。谓当具真实之义根，如实之辞。谓「变」，言语中含损坏之义。谓「不合义」谓言辞虚伪谬误；「无义」谓言辞无益之义。谓无义者，指无益或恶言语诸种。此列举四类恶言：第一类，则是善德者被斥为恶德；如称守戒者为恶；第二类，恶言无礼无戒；第三类，描述地狱等恶趣状况；第四类，利用祭祀礼仪手段迷惑众生。第五类，谓以命根与淫行接触。第六类，修习布施戒法等正法言语。言语整体依真，出于正思正行。故谓此处佛语悉皆恰当真实。此段末，以语义逻辑说「如是说由无义语集，故显真实义，故称善逝者」。
Aparo nayo – sobhanaṃ gataṃ gamanaṃ etassāti sugato. Bhagavato hi veneyyajanupasaṅkamanaṃ ekantena tesaṃ hitasukhanipphādanato sobhanaṃ bhaddakaṃ. Tathā lakkhaṇānubyañjanappaṭimaṇḍitarūpakāyatāya dutavilambitakhalitānukaḍḍhananippīḷanukkuṭikakuṭilākulatādidosavirahitaṃ vilāsitarājahaṃsavasabhavāraṇamigarājagamanaṃ kāyagamanaṃ ñāṇagamanañca vipulanimmalakaruṇāsativīriyādiguṇavisesahitamabhinīhārato yāva mahābodhi anavajjatāya sattānaṃ hitasukhāvahatāya ca sobhanameva. Atha vā sayambhūñāṇena sakalampi lokaṃ pariññābhisamayavasena parijānanto sammā gato avagatoti sugato. Tathā lokasamudayaṃ pahānābhisamayavasena pajahanto anuppattidhammataṃ āpādento sammā gato atītoti sugato. Lokanirodhaṃ nibbānaṃ sacchikiriyābhisamayavasena sammā gato adhigatoti sugato. Lokanirodhagāminiṃ paṭipadaṃ bhāvanābhisamayavasena sammā gato paṭipannoti sugato. Tathā yaṃ imassa sadevakassa lokassa diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ ñātaṃ anuvicaritaṃ manasā, sabbaṃ taṃ hatthatale āmalakaṃ viya sammā paccakkhato gato abbhaññāsīti sugato.
“阿巴罗纳娑”者，谓此为美好之去、善妙之行，斯为“苏迦陀”。彼世尊为得渴求解脱者，单纯出于众生利益与安乐之实现而近入彼等，故此行美好、吉祥。其形体饰以标志与暗示，如双足纹、破损瘢痕、被压迫的伤痕、凸凹弯曲、污垢污秽皆不存，通体华美，胜若光滑自在的孔雀之羽，犹如鹿王迁行，乃至其身行，内心皆昭示广博清净的智慧、慈悲、觉知、精进等诸德之特胜，直至菩提树下难以玷污，令众生得享利益安乐，此皆美好所在。又因自觉明达诸法，通晓一切世界之理，故称为“苏迦陀”，言其已获究竟、彻底知见。复以断绝生起之理、证悟无生灭法，名“过时苏迦陀”，即已明了一切法本质。复以断除诸苦之理、证入涅槃，曰“正入苏迦陀”。又以修习灭道、证入灭灭之路，曰“修行苏迦陀”。于是此圣者所见所闻、所觉悟、已获得、已追寻、已探究、已明白一切法如实，诸法真理如掌上之无疵余实橘子般，故称“正入无余解苏迦陀”。
Idāni lokavidūti imassa atthaṃ pakāsento āha ‘‘sabbathā viditalokattā’’tiādi. Tattha sabbathāti sabbappakārena, yo yo loko yena yena pakārena veditabbo, tena tena pakārenāti attho. Te pana pakāre dassetuṃ ‘‘sabhāvato’’tiādi vuttaṃ. Tattha sabhāvatoti dukkhasabhāvato. Sabbo hi loko dukkhasabhāvo. Yathāha ‘‘saṃkhittena pañcupādānakkhandhā dukkhā’’ti. Samudayatoti yato samudeti, tato taṇhādito. Nirodhatoti yattha so nirujjhati, tato visaṅkhārato. Nirodhūpāyatoti yena vidhinā so nirodho pattabbo, tato ariyamaggato ito aññassa pakārassa abhāvā. Iti ‘‘sabbathā lokaṃ avedī’’ti vatvā tadatthasādhakaṃ suttaṃ dassento ‘‘yattha kho, āvuso’’tiādimāha. Idañca suttaṃ ‘‘yattha kho, bhante, na jāyati…pe… na upapajjati, sakkā nu kho so, bhante, gamanena lokassa anto ñātuṃ vā daṭṭhuṃ vā pāpuṇituṃ vā’’ti (saṃ. ni. 1.107; a. ni. 4.45) okāsalokassa gatiṃ sandhāya rohitadevaputtena puṭṭho bhagavā abhāsi. Tattha na jāyatītiādinā ujukaṃ jātiādīni paṭikkhipitvā na cavati na upapajjatīti padadvayena aparāparaṃ cavanupapatanāni paṭikkhipati. Keci pana ‘‘na jāyatītiādi gabbhaseyyakādivasena vuttaṃ, itaraṃ opapātikavasenā’’ti vadanti. Tanti jātiādirahitaṃ. Gamanenāti padasā gamanena. Lokassantanti saṅkhāralokassa antabhūtaṃ nibbānaṃ. Ñāteyyanti jānitabbaṃ. Daṭṭheyyanti daṭṭhabbaṃ. Patteyyanti pattabbaṃ. ‘‘Ñātāyaṃ diṭṭhāyaṃ pattāya’’nti vā pāṭho, tattha gamanena lokassantaṃ ñātā ayaṃ diṭṭhā ayaṃ pattā ayanti na vadāmīti attho. Ayanti nibbānatthiko.
现在，作为智达诸法之人，释此义者说：『“三界尽知”』等者。此处“三界尽知”者，意谓“遍知一切众生世界无遗”。‘三界尽知’即“一切世界各自由其本质而为所知”，何以故？谓一切世界，各依不同方式应当得知，故谓“各自方式知”，此即含义。然欲明其方式，当告曰“依其自性”诸事如是。自性者，即苦之自性也。众生悉以苦为其本性，便能证“色五取蕴皆苦”故。生起者谓由缘生起，渴爱为其缘，故曰生起。灭者谓此缘灭灭，即无渴爱。三界灭之途则谓依某法而成灭，是为圣道，从此无他。是以宣称“一切界尽知”，为展示教理因缘。此经载『世尊告曰：','“诸所生不生，不从生成，不得入世终处”』时，为应答尊者罗颇提之问。彼“诸所生不生”二项，于生死轮转中断生死现象，非谓胎精等生法，亦非他有生法，拒绝彼此生灭连续。有人说“此非胎生精生者谓也，而为他生”，意谓断彼一切生灭生法。其谓“依行”即谓言语“行”而起之意。界者乃五蕴界也。应知应见，应体悟，应获成就。如文有“此已所见已所得者”，其“界”非谓“已所见已得”而称行界，此故示以涅槃义。
Kāmaṃ padasā gamanena gantvā lokassantaṃ ñātuṃ daṭṭhuṃ pattuṃ vā na sakkā, api ca parimitaparicchinnaṭṭhāne taṃ paññāpetvā dassemīti dassento ‘‘api cā’’tiādimāha. Tattha byāmamatte kaḷevareti byāmappamāṇe attabhāve. Iminā rūpakkhandhaṃ dasseti. Sasaññimhīti saññāya sahite. Iminā saññāsīsena vedanādayo tayo khandhe dasseti saññāsahitattā eva. Samanaketi saviññāṇaketi attho. Iminā viññāṇakkhandhaṃ dasseti, aviññāṇake pana utusamuṭṭhānarūpasamudāyamatte paññāpetuṃ na sakkāti adhippāyo. Lokanti khandhādilokaṃ. Lokanirodhanti tassa lokassa nirujjhanaṃ nibbānameva vā. Nibbānampi hi khandhe paṭicca paññāpanato sarīrasmiṃyeva paññāpeti. Adesampi hi taṃ yesaṃ nirodho, tesaṃ vasena desatopi upacāravasena niddisīyati yathā ‘‘cakkhuṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhatī’’ti (dī. ni. 2.401; ma. ni. 1.134; vibha. 204).
所谓“依言行入界”，谓依文字说法进至界终，即五蕴界已尽；进至不是。且于微妙黄色侵蚀中，即比喻五蕴之一色聚，兼以相助之想及三受也示现。是为示诸名色蕴故。所谓“和合”者，即合度识义。以此示识蕴，言不生识难现生者，故无法手段具显。所谓界，即依诸蕴显现之世界。界灭者即此界灭尽，名涅槃。离依故曰涅槃。涅槃乃五蕴因缘和合，五蕴灭故亦灭。所说法乃灭法，依灭法而示故。譬如《大毗婆沙论》云：“眼界中以美色相因缘，彼处渴爱断灭，断灭者涅槃”，于此同理。
Gamanenāti pākatikagamanena. Lokassantoti saṅkhāralokassa anto antakiriyāya hetubhūtaṃ nibbānaṃ. Kudācananti kadācipi. Appatvāti aggamaggena anadhigantvā. Pamocananti pamutti nissaraṇaṃ. Tasmāti yasmā lokantaṃ appatvā vaṭṭadukkhato mutti natthi, tasmā. Haveti nipātamattaṃ. Lokavidūti sabhāvādito sabbaṃ lokaṃ vijānanto. Sumedhoti sundarapañño. Lokantagūti pariññābhisamayena lokaṃ viditvā pahānābhisamayena lokantagū. Maggabrahmacariyassa pariniṭṭhitattā vusitabrahmacariyo. Sabbesaṃ kilesānaṃ samitattā catusaccadhammānaṃ vā abhisamitattā samitāvī. Nāsīsatīti na pattheti, yathā imaṃ lokaṃ, evaṃ parañca lokaṃ nāsīsati appaṭisandhikattā.
“依言行”者，即彼拔断之行路也。所谓“界终”者，即行蕴世界终极。此乃因缘所成的涅槃实相。谓“偶尔”为“偶时也”，言非恒常。谓“不会生”，决意不中生死梵行之“入灭”。释为“解脱”。据此理故，谓非“界终无”，“大智者通达世法也”。“世智”即通达诸法本质智德。谓菩提解脱者，证得天地间无迷妄，随其因缘无留恋依止。故称“世智”，言其照察总摄。又谓“世通”意为“彻悟世法”。故曰出三界而究竟解脱。由大道入三界终，乃至圆满成果生缘灭，断尽苦集灭道皆令了然。结义曰“殊胜智慧所成清净慈悲勤勉匝满无蔽，依此功德而为众生利益施与安乐”。此即完整之世智利行也。
Evaṃ yadipi lokavidutā anavasesato dassitā sabhāvādito dassitattā, loko pana ekadeseneva vuttoti taṃ anavasesato dassetuṃ ‘‘api ca tayo lokā’’tiādi vuttaṃ. Tattha indriyabaddhānaṃ khandhānaṃ samūho santāno ca sattaloko. Rūpādīsu sattavisattatāya satto, lokīyati ettha kusalākusalaṃ tabbipāko cāti loko. Anindriyabaddhānaṃ rūpādīnaṃ samūho santāno ca okāsaloko lokīyanti ettha jaṅgamā thāvarā ca tesañca okāsabhūtoti katvā. Tadādhāratāya hesa ‘‘bhājanaloko’’tipi vuccati. Ubhayepi khandhā saṅkhāraloko paccayehi saṅkharīyanti lujjanti palujjanti cāti. Āhāraṭṭhitikāti paccayaṭṭhitikā, paccayāyattavuttikāti attho. Paccayattho hettha āhārasaddo ‘‘ayamāhāro anuppannassa vā kāmacchandassa uppādāyā’’tiādīsu (saṃ. ni. 5.232) viya. Evañhi ‘‘sabbe sattā’’ti iminā asaññasattāpi pariggahitā honti. Sā panāyaṃ āhāraṭṭhitikatā nippariyāyato saṅkhāradhammo, na sattadhammoti āha ‘‘āhāraṭṭhitikāti āgataṭṭhāne saṅkhāraloko veditabbo’’ti.
如此示现“世智”之义，非有遗漏。所谓“三界”即指六根系诸蕴群生之七界：色等二十七界乃其中。故名“三界”。称为“感官习缚之界”“众生系所”及“下界”谓其染污缠著。又称“饮食依存界”，意即诸行赖食所依，此即因缘。由此故称为“行界”。此法不生无灭。众生涅槃皆由此界生灭之因缘变化。故称“情习以食为所依赖，不为众生之根本”。名言“感官之依存称为行界”，即所依境有赖依。
Yadi evaṃ ‘‘sabbe sattā’’ti idaṃ kathanti? Puggalādhiṭṭhānadesanāti nāyaṃ doso. Kasmā pana bhagavā katthaci puggalādhiṭṭhānaṃ katvā dhammaṃ deseti, katthaci dhammādhiṭṭhānaṃ katvā dhammaṃ desetīti? Desanāvilāsato veneyyajjhāsayato ca. Desanāvilāsappattā hi buddhā bhagavanto, te yathāruci katthaci puggalādhiṭṭhānaṃ katvā katthaci dhammādhiṭṭhānaṃ katvā dhammaṃ desenti. Ye vā pana veneyyā sāsanakkamaṃ anotiṇṇā, tesaṃ puggalādhiṭṭhānaṃ desanaṃ desenti. Ye ca otiṇṇā, tesaṃ dhammādhiṭṭhānaṃ. Sammutisaccavisayā puggalādhiṭṭhānā desanā, itarā paramatthasaccavisayā. Purimā karuṇānukūlā, itarā paññānukūlā. Saddhānusārīgottānaṃ vā purimā. Te hi puggalappamāṇikā, pacchimā dhammānusārīgottānaṃ. Saddhācaritatāya vā lokādhipatīnaṃ vasena puggalādhiṭṭhānā, paññācaritatāya dhammādhipatīnaṃ vasena dhammādhiṭṭhānā. Purimā ca neyyatthā, pacchimā nītatthā. Iti bhagavā taṃ taṃ visesaṃ apekkhitvā tattha tattha duvidhaṃ desanaṃ desetīti veditabbaṃ.
若有人谓言“一切众生”则此为偏执观念，乃妄论。何以故？彼世尊或依众生立场，或立法立场分别教导，令法显现，差别而说。如所依显说众生，或说法依众生。世尊教法多种多样，随缘而说。若为不解脱众生者说，则广分别众生立场；若为已解脱者，则显法真如。依约定之理，众生立场说谓“众生依他”，法立场说谓“法依他”。先前教法侧重慈悲，后教因慧故。信根深者早闻前说；智慧根熟者后得后说。 世尊遂因众生差别，善巧授教，分别而说二法讲义。
Diṭṭhigatikānaṃ sassatādivasena ‘‘attā loko’’ti parikappanā yebhuyyena sattavisayā, na saṅkhāravisayāti āha ‘‘sassato lokoti vā asassato lokoti vāti āgataṭṭhāne sattaloko veditabbo’’ti. Yāvatā candimasūriyā pariharantīti yattake ṭhāne candimasūriyā parivattanti paribbhamanti. Disā bhanti virocamānāti tesaṃ paribbhamaneneva tā tā disā pabhassarā hutvā virocanti. Atha vā disāti upayogabahuvacanaṃ, tasmā sayaṃ virocamānā candimasūriyā yattakā disā bhanti sobhenti obhāsayantīti attho. Tāva sahassadhā lokoti tattakena pamāṇena sahassappakāro okāsaloko, sahassalokadhātuyoti attho. ‘‘Tāvasahassavā’’ti vā pāṭho, tāva tattakaṃ sahassaṃ assa atthīti tāvasahassavā. Etthāti sahassalokadhātusaṅkhāte loke.
对于持有诸如“灵魂永恒”等见解者们，称为见取者，此中二十七种境界大多数非造作境界，故称非造作境界者。如说“所谓不灭境界或非不灭境界者，于到处之地应知有造作境界”。所谓“到处”，涵盖日月运行之地，即日月往还盘旋之处。方向等意谓因日月盘旋而明照，故各方向光明显现。又“方向”用语甚多，故意指自明照之日月所在之方向，此即意义所在。所谓若干千之“世界”，实是以此为基准，千量之穴居即一世界，故称千世界性。亦有读本作“如此千”，即此基准有千数量之义。此处所说“千世界性”，指此具千世界之称的世界。
Tampīti tividhampi lokaṃ. Sabbathā avedīti sabbappakārato paṭivijjhi. Kathaṃ paṭivijjhīti āha ‘‘tathā hī’’tiādi. Tathā hissāti imassa ‘‘sabbathā vidito’’ti etena sambandho. Assāti anena bhagavatā. Eko loko sabbe sattā āhāraṭṭhitikāti yāya puggalādhiṭṭhānāya kathāya sabbesaṃ saṅkhārānaṃ paccayāyattavuttitā vuttā, tāya sabbo saṅkhāraloko ekavidho pakārantarassa abhāvato. Dve lokātiādīsupi imināva nayena attho veditabbo. Nāmaggahaṇena cettha nibbānassa aggahaṇaṃ tassa alokasabhāvattā. Nanu ca ‘‘āhāraṭṭhitikā’’ti ettha paccayāyattavuttitāya maggaphaladhammānampi lokatā āpajjatīti? Nāpajjati pariññeyyānaṃ dukkhasaccadhammānaṃ idha lokoti adhippetattā. Atha vā na lujjati na palujjatīti yo gahito tathā na hoti, so lokoti taṃgahaṇarahitānaṃ lokuttarānaṃ natthi lokatā.
此所谓世界有三种。所谓“一切皆遍及”，意谓从一切方面遍及。问何以遍及？答曰依《塔哈顿》和等等语意，此因自遍知之理。所谓“存在”，如世尊所说。唯有一世界，众生皆依食而存，谓对此世以人为主体，言所有众因缘由诸造作所成，故称造作之世界为一。谓两种世界等，应以此理解。由名义可知此处指涅槃之名，因其没于世界，故无世界性。然“食而立”者，既承缘生法，则所谓圣谛所言诸苦法的“世界”，有其所依。另若不生不灭者，即已取离，即无世间所依，故谓此非世间界属者，无世间性。
Tisso vedanāti sukhadukkhaupekkhāvasena. Cattāro āhārāti kabaḷīkārāhāro phassāhāro manosañcetanāhāro viññāṇāhāroti cattāro āhārā. Tattha kabaḷīkārāhāro ojaṭṭhamakaṃ rūpaṃ āharatīti āhāro. Phasso tisso vedanā āharatīti āhāro. Manosañcetanā tīsu bhavesu paṭisandhiṃ āharatīti āhāro. Viññāṇaṃ paṭisandhikkhaṇe nāmarūpaṃ āharatīti āhāro. Upādānānaṃ ārammaṇabhūtā khandhā upādānakkhandhā. Cha ajjhattikāni āyatanānīti cakkhāyatanādimanāyatanapariyantāni. Satta viññāṇaṭṭhitiyoti nānattakāyā nānattasaññino, nānattakāyā ekattasaññino, ekattakāyā nānattasaññino, ekattakāyā ekattasaññino, heṭṭhimā ca tayo āruppāti imā satta ‘‘viññāṇaṃ tiṭṭhati etthāti viññāṇaṭṭhitiyo’’ti vuccanti. Tattha nānattaṃ kāyo etesaṃ, nānatto vā kāyo etesanti nānattakāyā, nānattasaññā etesaṃ atthīti nānattasaññino. Iminā nayena sesapadesupi attho veditabbo.
三种感受，谓以苦乐舍三种感受为本。四种摄取，谓粗重摄取、触觉摄取、意志摄取、识摄取四种摄取。其中特别而言，粗重摄取摄取坚硬粗重之色相；触摄取摄取三种感受；意志摄取则摄取三界相续；识摄取则摄取识与名色的相续。五取蕴即取缘蕴，是取之五蕴。六内根界内，谓从眼界至意界诸根。七识立者，即七识变异，包括不同色体不同识相、不同色体同识相、同色体不同识相、同色体同识相，及更高无色界。此即七识立，谓识有此七种形态。不同色即指这些不同色相，不同识相即此七种识相。由此可推及余文之义。
Sabbe manussā (dī. ni. aṭṭha. 2.127; a. ni. aṭṭha. 3.7.44-45) chakāmāvacarā ca devā ekacce ca vinipātikā ‘‘nānattakāyā nānattasaññino’’ti vuccanti. Aparimāṇesu hi cakkavāḷesu aparimāṇānaṃ manussānaṃ vaṇṇasaṇṭhānādivasena dvepi ekasadisā natthi. Yepi katthaci yamakabhātaro vaṇṇena vā saṇṭhānena vā ekasadisā honti, tesampi ālokitavilokitakathitahasitagamanaṭhānādīhi viseso hotiyeva, paṭisandhisaññā ca nesaṃ tihetukāpi duhetukāpi ahetukāpi hoti, tasmā sabbepi manussā nānattakāyā nānattasaññino. Chakāmāvacaradevesu ca kesañci kāyo nīlo hoti, kesañci pītādivaṇṇo, paṭisandhisaññā ca nesaṃ duhetukāpi tihetukāpi hoti, tasmā tepi nānattakāyā nānattasaññino. Ekacce vinipātikā pana catuapāyavinimuttakā uttaramātā yakkhinī, piyaṅkaramātā, dhammaguttāti evamādayo daṭṭhabbā. Etesañhi odātakaāḷamaṅguracchavisāmavaṇṇādivasena ceva kisathūlarassadīghādivasena ca kāyo nānā hoti, manussānaṃ viya tihetukaduhetukāhetukavasena paṭisandhisaññāpi, te pana devā viya na mahesakkhā , kapaṇamanussā viya appesakkhā dullabhaghāsacchādanā dukkhapīḷitā viharanti, ekacce kāḷapakkhe dukkhitā juṇhapakkhe sukhitā honti, tasmā sukhasamussayato vinipatitattā sukhasamussayato vinipāto etesaṃ atthīti vinipātikāti vuttā satipi devabhāve dibbasampattiyā abhāvato. Ye panettha tihetukā, tesaṃ dhammābhisamayopi hoti. Piyaṅkaramātā hi yakkhinī paccūsasamaye anuruddhattherassa dhammaṃ sajjhāyato sutvā –
众人皆有识立（参见《中部释论》二·一二七、《增支部释论》三·七四十四至四十五），天神中亦有少数堕落者称“不同色体不同识相”。在无量诸世界中，无量人类以色相与集聚等因缘，唯有二者相同之地方极少。若有二处相对或相似者，须因观察、言语、行及往来特殊，故有相续识。故所有人则是不同色体不同识相。于堕落天神中，其发色者或蓝色，或黄色等，仍有相续识，无分别因等，故称不同色体不同识相。有些堕落天身出自四恶趣解脱者、养母鬼母、法听母等，应观此类。其体色亦有不同，如黑、白、黑白杂色等。众生虽有善恶苦乐因果感应，且生死冷暖轮转。故谓堕落天神无天神之财富，非至尊，仅似狡猾之人，皆受苦难之苦。于某些季节，有苦、有乐状态，故此所谓堕落天神缺乏天神实质财富。对彼恶趣大母鬼母，在阿努儒达长老来访时——
‘‘Mā saddaṃ kari piyaṅkara, bhikkhu dhammapadāni bhāsati;
“勿发声，恶趣母，彼比库颂扬法语；
Apica dhammapadaṃ vijāniya, paṭipajjema hitāya no siyā.
又知法语出自比库，宜随法修以得利益，不应有害。”
‘‘Pāṇesu ca saṃyamāmase, sampajānamusā na bhaṇāmase;
『于身之根处节制，不妄语而分别正念，』
Sikkhema susīlyamattano, api muccema pisācayoniyā’’ti. (saṃ. ni. 1.240) –
『若能修行自身善法，亦能断除魔类之生。』（集论释1.240）——
Evaṃ puttakaṃ saññāpetvā taṃ divasaṃ sotāpattiphalaṃ pattā. Uttaramātā pana bhagavato dhammaṃ sutvāva sotāpannā jātā. Evamimepi kāyassa ceva paṭisandhisaññāya ca nānattā ‘‘nānattakāyā nānattasaññino’’tveva saṅkhyaṃ gacchanti.
如是称念此义，当日便得流果。圣母闻佛法亦成流果。由此身及续命识不同，故谓『身相异，识相异』而作分类。
Brahmapārisajjabrahmapurohitamahābrahmasaṅkhātā pana hīnamajjhimapaṇītabhedabhinnena paṭhamajjhānena nibbattā brahmakāyikā ceva catūsu apāyesu sattā ca ‘‘nānattakāyā ekattasaññino’’ti vuccanti. Etesu hi brahmakāyikesu brahmapurohitānaṃ kāyo brahmapārisajjehi pamāṇato vipulataro hoti, mahābrahmānaṃ kāyo pana brahmapurohitehipi pamāṇato vipulataro hoti. Kāmañca nesaṃ pabhāvasenapi kāyo heṭṭhimaheṭṭhimehi uḷārataro hoti, taṃ pana idha appamāṇaṃ. Tathā hi parittābhādīnaṃ parittasubhādīnañca kāye satipi pabhāvematte ekattavaseneva vavatthapīyatīti ‘‘ekattakāyā’’tveva te vuccanti. Evamime brahmakāyikā kāyassa nānattā paṭhamajjhānavipākavasena pana paṭisandhisaññāya ca ekattā nānattakāyā ekattasaññino. Yathā ca te, evaṃ catūsu apāyesu sattā. Nirayesu hi kesañci gāvutaṃ, kesañci aḍḍhayojanaṃ, kesañci yojanaṃ attabhāvo hoti, devadattassa pana yojanasatiko jāto. Tiracchānesupi keci khuddakā, keci mahantā, pettivisayepi keci saṭṭhihatthā, keci asītihatthā honti, keci suvaṇṇā, keci dubbaṇṇā, tathā kālakañcikā asurā. Api cettha dīghapiṭṭhikapetā nāma saṭṭhiyojanikāpi honti, paṭisandhisaññā pana sabbesampi akusalavipākāhetukāva hoti. Iti āpāyikāpi ‘‘nānattakāyā ekattasaññino’’tveva saṅkhyaṃ gacchanti.
所谓梵净袈裟、梵天祭司、大梵之名者，依初禅生起，诸梵身处四无余涅槃界有情，称为『身虽不同，识同一』者。其身于梵净袈裟中最广大，梵祭司身亦较广大；有时身形光辉虽有差异，高下不等，然其身光明无量无边。对此周遍无亏、轮廓非缺之身，虽色异，视为一致身而名之。由此诸梵身虽异，犹因初禅果成熟与续命识一致。四无余涅槃界亦如是。地狱中某些大如数丈、一千五百丈、一丈诸异有色之身，天中有若干八丈长身，畜生界有六十象、一十八象、三十象大小，亦有金色、异色、夜叉形等。且长如六十由旬者，续命识均属不善果。故诸地狱境界众生亦称『身虽异，识同一』。
Dutiyajjhānabhūmikā pana parittābhā appamāṇābhā ābhassarā ‘‘ekattakāyā nānattasaññino’’ti vuccanti. Nesañhi sabbesaṃ kāyo ekappamāṇova hoti, paṭisandhisaññā pana dutiyatatiyajjhānavipākavasena nānā hoti.
第二禅处身光无量明滅不定，称曰『身虽一，识异』。此乃诸身整体如一，有如初禅身量；续识次第成熟故身识不一异。
Parittasubhā appamāṇasubhā subhakiṇhā pana tatiyajjhānabhūmikā ekattakāyā ekattasaññino. Tesaṃ vuttanayena kāyassa ceva catutthajjhānavipākavasena paṭisandhisaññāya ca ekattā. ‘‘Vehapphalāpi imaṃyeva catutthaviññāṇaṭṭhitiṃ bhajanti kāyassa ceva pañcamajjhānavipākavasena paṭisandhisaññāya ca ekarūpattā. Suddhāvāsā pana apunarāvattanato vivaṭṭapakkhe ṭhitā, na sabbakālikā. Kappasatasahassampi asaṅkhyeyyampi buddhasuññe loke nuppajjanti, soḷasakappasahassabbhantare buddhesu uppajjantesuyeva uppajjanti, dhammacakkappavattissa bhagavato khandhāvāraṭṭhānasadisā honti, tasmā neva viññāṇaṭṭhitiṃ, na sattāvāsaṃ bhajantī’’ti vadanti. Mahāsīvatthero pana ‘‘na kho pana so sāriputta āvāso sulabharūpo, yo mayā anāvuṭṭhapubbo iminā dīghena addhunā aññatra suddhāvāsehi devehī’’ti (ma. ni. 1.160) iminā suttena ‘‘suddhāvāsāpi catutthaviññāṇaṭṭhitiṃ catutthasattāvāsaṃ bhajantī’’ti vadati, taṃ appaṭibāhiyattā suttassa anuññātaṃ. Tasmā asaññasattaṃ apanetvā parittasubhādīsu akaniṭṭhapariyosānāsu navasu bhūmīsu sattā ‘‘ekattakāyā ekattasaññino’’ti gahetabbā.
第三禅处光明广大美妙，称『身一识同』。此处依四禅果成熟与续命识均一。又谓此等光明众生享受第四禅果续命识及身体果，不同形质俱有第五禅果续命识。超净居住者由于不会再转生，乃清净安乐，非永恒常住。于无佛出世之无量劫中，虽世无佛，而于十六劫中时有佛出世，如法转动佛法之轮。故众生既不持续识断灭，即不久住有身。大僧长称：“斯时沙利子等清净安居不易得，唯有我自当下久住清净居。”此言非外显传讲之经意。故若断见未达者，在第三禅光明中身识不生极大灭境界者，应作为『身虽一，识同一』论。
Asaññasattā pana viññāṇābhāvā ettha saṅgahaṃ na gacchanti. Tathā hi anuppanne buddhe titthāyatane pabbajitā vāyokasiṇe parikammaṃ katvā catutthajjhānaṃ nibbattetvā tato vuṭṭhāya ‘‘dhī cittaṃ, dhī cittaṃ, cittassa nāma abhāvoyeva sādhu. Cittañhi nissāya vadhabandhādipaccayaṃ dukkhaṃ uppajjati, citte asati nattheta’’nti khantiṃ ruciṃ uppādetvā aparihīnajjhānā kālaṃ katvā rūpapaṭisandhivasena asaññabhave nibbattanti. Yo yassa iriyāpatho manussaloke paṇihito ahosi, so tena iriyāpathena nibbattitvā pañca kappasatāni ṭhito vā nisinno vā nipanno vā hoti. Evaṃ cittavirāgabhāvanāvasena tesaṃ tattha viññāṇuppatti na hotīti viññāṇābhāvato viññāṇaṭṭhitiṃ te na bhajanti. Nevasaññānāsaññāyatanaṃ pana yatheva saññāya, evaṃ viññāṇassapi sukhumattā viññāṇaṭṭhitīsu saṅgahaṃ na gacchati. Tañhi saññāya viya viññāṇassapi saṅkhārāvasesasukhumabhāvappattattā paribyattaviññāṇakiccābhāvato neva viññāṇaṃ , na ca sabbaso aviññāṇaṃ hotīti nevaviññāṇā nāviññāṇaṃ, tasmā paripphuṭaviññāṇakiccavantīsu viññāṇaṭṭhitīsu saṅgahaṃ na gacchati. Tasmā vinipātikehi saddhiṃ chakāmāvacaradevā manussā ca nānattakāyā nānattasaññino, paṭhamajjhānabhūmikā apāyasattā ca nānattakāyā ekattasaññino, dutiyajjhānabhūmikā ekattakāyā nānattasaññino, tatiyajjhānabhūmikā asaññasattaṃ vajjetvā sesā catutthajjhānabhūmikā ca ekattakāyā ekattasaññinoti imā catasso viññāṇaṭṭhitiyo nevasaññānāsaññāyatanaṃ vajjetvā ākāsānañcāyatanādiheṭṭhimāruppattayena saddhiṃ ‘‘satta viññāṇaṭṭhitiyo’’ti veditabbā.
而无识众生由于无识故，此处不成聚合。确如未得正觉佛陀，外道等居士离家者，于终止外境四禅之后起立时，说“心慧，心慧，心者实无，正妙。”意谓：心为依止，若无心，如狩猎入网之苦由心缘生，心若灭尽，则无生死之苦，故此生起耐性与趣味，摄持于三禅，时至四禅境界时，因色相感应于无识境而得究竟寂灭。人若其行路业于人间已断，则业尽于此行步，能长住、坐、卧不退转，五百世乃至千世亦复如是。由此心离贪爱修炼，不致生识，故识不生处，识恒住者不能摄合。无识无想处亦如识之细微，识亦无合故，识缘行无微细性缺失，故无识无识非识非无，故于识灭灭者无法合摄。由是，转生众生与天帝及人等形体不同，内观不同，如初禅境内异体用不同相，由此第二禅境内体一异观不同，第三禅境内以无识众生名之，余者第四禅境者体一观唯一，斯此四种识住，舍无识无想处起于虚空界等所生诸缘而同曰「七识住」。
Aṭṭha lokadhammāti lābho alābho yaso ayaso nindā pasaṃsā sukhaṃ dukkhanti ime aṭṭha lokassa dhammattā lokadhammā. Ime hi sattalokassa avassaṃbhāvino dhammā, tasmā etehi vinimutto nāma koci satto natthi. Te hi aparāparaṃ kadāci lokaṃ anupatanti, kadāci te loko ca anupatati. Vuttampi cetaṃ ‘‘aṭṭhime, bhikkhave, lokadhammā lokaṃ anuparivattanti, loko ca aṭṭha lokadhamme anuparivattatī’’ti (a. ni. 8.6). Ghāsacchādanādīnaṃ laddhi, tāni eva vā laddhabbato lābho. Tadabhāvo alābho. Lābhaggahaṇena cettha tabbisayo anurodho gahito, alābhaggahaṇena virodho. Evaṃ yasādīsupi tabbisayaanurodhavirodhānaṃ gahaṇaṃ veditabbaṃ. Lābhe pana āgate alābho āgatoyeva hotīti lābho ca alābho ca vutto. Yasādīsupi eseva nayo. Tathā ca lohite sati tadupaghātavasena pubbo viya lābhādīsu anurodhe sati alābhādīsu virodho laddhāvasaro eva hoti.
所谓八世间法者，利得与失去、名誉与羞耻、称誉与非难、乐与苦，皆为世间八法。此八法乃八世间运行法则，故无有众生得脱此界。众生或相继而生，或界相继未断，教言曰：『诸比库，当知八世间法旋转无已，世间亦随八世间法循环。』草木覆地等诸所得即为利，所失则为失。以得利为顺，失利为逆。是故如比库诸顺利处多有炎热烦恼者，于利处生顺缘，于失处生逆缘，此乃众生应知法。利至时，失为其所失处，利与失皆同时生起，故利与失并称。其理亦如同。
Nava sattāvāsāti heṭṭhā vuttasattaviññāṇaṭṭhitiyo eva asaññasattacatutthāruppehi saddhiṃ ‘‘nava sattāvāsā’’ti vuccanti. Sattā āvasanti etesūti sattāvāsā, nānattakāyanānattasaññīādibhedā sattanikāyā. Te hi sattanikāyā tappariyāpannānaṃ sattānaṃ tāya eva tappariyāpannatāya ādhāro viya vattabbataṃ arahanti samudāyādhāratāya avayavassa yathā ‘‘rukkhe sākhā’’ti. Suddhāvāsānampi sattāvāsaggahaṇe kāraṇaṃ heṭṭhā vuttameva.
所谓九众住者，谓于前述七识住加以第四无识众生境界者，合称「九众住」。众为集聚，谓众生集聚。于众生异体、异观差异因缘，众生则分七众，彼众好为集摄，如枝属树。正如纯净聚居众生，聚摄缘故即彼所说「九众住」。
Dasāyatanānīti arūpasabhāvaṃ manāyatanaṃ rūpārūpādimissakaṃ dhammāyatanañca ṭhapetvā kevalaṃ rūpadhammānaṃyeva vasena cakkhāyatanādayo pañca, rūpāyatanādayo pañcāti dasāyatanāni vuttāni, manāyatanadhammāyatanehi pana saddhiṃ tāniyeva ‘‘dvādasāyatanānī’’ti vuttāni.
所谓十处者，则指非色界物非想界物，是想有与无之两种境界，涵盖有色及无色诸处。凡有色处为五，名色处五。无色想处与所涵盖于色无色处合称「十二处」。
Kasmā panettha cakkhādayo ‘‘āyatanānī’’ti vuccanti? Āyatanato (vibha. aṭṭha. 154) āyānaṃ vā tananato āyatassa ca nayanato āyatanāni. Cakkhurūpādīsu hi taṃtaṃdvārārammaṇā cittacetasikā dhammā sena sena anubhavanādinā kiccena āyatanti uṭṭhahanti ghaṭanti vāyamanti, te ca pana āyabhūte dhamme etāni tanonti vitthārenti, idañca anamatagge saṃsāre pavattaṃ ativiya āyataṃ saṃsāradukkhaṃ yāva na nivattati, tāva nayanti pavattayanti, tasmā ‘‘āyatanānī’’ti vuccanti. Api ca nivāsaṭṭhānaṭṭhena ākaraṭṭhena samosaraṇaṭṭhena sañjātidesaṭṭhena kāraṇaṭṭhena ca āyatanāni. Tathā hi loke ‘‘issarāyatanaṃ vāsudevāyatana’’ntiādīsu nivāsaṭṭhānaṃ āyatananti vuccati. ‘‘Suvaṇṇāyatanaṃ rajatāyatana’’ntiādīsu ākaro. Sāsane pana ‘‘manorame āyatane, sevanti naṃ vihaṅgamā’’tiādīsu (a. ni. 5.38) samosaraṇaṭṭhānaṃ. ‘‘Dakkhiṇāpatho gunnaṃ āyatana’’ntiādīsu sañjātideso. ‘‘Tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane’’tiādīsu (ma. ni. 3.158; a. ni. 3.102; 5.23) kāraṇaṃ āyatananti vuccati. Cakkhuādīsu ca te te cittacetasikā dhammā nivasanti tadāyattavuttitāyāti cakkhādayo tesaṃ nivāsaṭṭhānaṃ. Cakkhādīsu ca te ākiṇṇā tannissitattā tadārammaṇattā cāti cakkhādayova nesaṃ ākaro. Tattha tattha vatthudvārārammaṇavasena samosaraṇato cakkhādayova nesaṃ samosaraṇaṭṭhānaṃ. Tannissayārammaṇabhāvena tattheva uppattito cakkhādayova nesaṃ sañjātideso. Cakkhādīnaṃ abhāve abhāvato cakkhādayova nesaṃ kāraṇanti yathāvuttenatthena cakkhu ca taṃ āyatanañcāti cakkhāyatanaṃ. Evaṃ sesānipi.
何以眼等称为「处」？处者，自入门道、路径、通道而入，称处。色声香味触法与心意所法，于此通达、起用、运作、变易。此诸境界、烦恼烦劳，犹如无尽轮回苦行，未得解脱者即受其转。故谓「处」。且以住处称之。居处谓住所，因由相同亦名处。世间有“主宰处”、“毗湿奴处”等名称；亦有“金处”、“银处”等之名；教法中云：「美妙处，鸟翅所居」；“南方为妙处”；“受记处”等，是以所住场所、周围环境及生产缘故，共称「处」。于眼根诸心意所法住于彼处，故称眼等「处」；亦谓依赖相续，彼境相所缘名眼处。因缘所生之境处，每处各自生起，彼境所缘物称眼处。彼处由物体门及所缘境所生依缘所起，由触缘所生称为相缘，因缘和合而生起彼境。无眼者，则无相缘及境处。综上，眼及余诸处乃缘所生境所依之缘处故称处。
Imāneva pana dvādasāyatanāni cakkhuviññāṇādichaviññāṇehi saddhiṃ aṭṭhārasa vidahanādito ‘‘dhātuyo’’ti vuccanti. Tathā hi cakkhādīsu ekeko dhammo yathāsambhavaṃ vidahati, dhīyate, vidhānaṃ, vidhīyate etāya, ettha vā dhīyatīti dhātūti vuccati. Lokiyā hi dhātuyo kāraṇabhāvena vavatthitāva hutvā suvaṇṇarajatādidhātuyo viya suvaṇṇarajatādiṃ, anekappakāraṃ saṃsāradukkhaṃ vidahanti, bhārahārehi ca bhāro viya sattehi dhīyanti dhārīyanti, dukkhavidhānamattameva cetā avasavattanato. Etāhi ca kāraṇabhūtāhi saṃsāradukkhaṃ sattehi anuvidhīyati, tathāvihitañca taṃ etāsveva dhīyati ṭhapīyati, tasmā ‘‘dhātuyo’’ti vuccanti. Api ca yathā titthiyānaṃ attā nāma sabhāvato natthi, na evametā, etā pana attano sabhāvaṃ dhārentīti dhātuyo. Yathā ca loke vicittā haritālamanosilādayo selāvayavā ‘‘dhātuyo’’ti vuccanti, evametāpi dhātuyo viya dhātuyo. Vicittā hetā ñāṇañeyyāvayavāti. Yathā vā sarīrasaṅkhātassa samudāyassa avayavabhūtesu rasasoṇitādīsu aññamaññavisabhāgalakkhaṇaparicchinnesu dhātusamaññā, evametesupi pañcakkhandhasaṅkhātassa attabhāvassa avayavesu dhātusamaññā veditabbā. Aññamaññavisabhāgalakkhaṇaparicchinnā hete cakkhādayoti. Api ca dhātūti nijjīvamattassetaṃ adhivacanaṃ. Tathā hi bhagavā ‘‘chadhāturo ayaṃ bhikkhu puriso’’tiādīsu (ma. ni. 3.343) jīvasaññāsamūhananatthaṃ dhātudesanamakāsi. Tasmā nijjīvaṭṭhenapi dhātuyoti vuccanti.
这十二处与眼识与六识相合称为十八界，亦称诸根缘界。于眼等，一法能断释、明识及左右调控，谓为慧；若说慧者，谓明知断定之意。世间诸界缘生如黄金白银等缘，犹似重载之物，承载众生承载苦难因，故名界。此因缘界生世因缘牵连，更有推理成说，如比库佛言：“此人有此界”，示识界为有生之本。亦如世人谓多种矿石颜色分法为界，亦谓此界。识即知之缘，其所识别者谓为眼等。识，应视为有生存在之意。佛云：比库此人有界，指识作为内生加工。故识亦为界。
Ettha ca ‘‘āhāraṭṭhitikā’’ti paccayāyattavuttitāvacanena saṅkhārānaṃ aniccatā, tāya ca ‘‘yadaniccaṃ taṃ dukkhaṃ, yaṃ dukkhaṃ tadanattā’’ti (saṃ. ni. 3.15) vacanato dukkhānattatā ca pakāsitā hontīti tīṇipi sāmaññalakkhaṇāni gahitāni. Nāmanti cattāro arūpino khandhā, te ca atthato phassādayo. Rūpanti bhūtupādāyarūpāni, tāni ca atthato pathavīādayoti aviseseneva salakkhaṇato saṅkhārā gahitā. Taggahaṇeneva ye te savisesā kusalādayo hetuādayo ca, tepi gahitā eva hontīti āha ‘‘iti ayaṃ saṅkhāralokopi sabbathā vidito’’ti.
此处的“依食为本”因果铭言，指的是行蕴的无常性；又因句“若是无常者则苦，若是苦者则非我”（《相应部·三十五章》），表明苦非我义，因此三法为共通法印而被摄受。名称方面，四者称为无色蕴，是指它们本质上即为受触等；色蕴是由色因缘所生，实质为地等色界，因此行蕴广义上亦被视为因缘所摄。正如书中说“由此即称此行世界亦普遍所知”。
Evaṃ saṅkhāralokassa sabbathā viditabhāvaṃ dassetvā idāni sattalokassapi sabbathā viditabhāvaṃ dassento ‘‘yasmā panesā’’tiādimāha. Tattha āsayaṃ jānātīti āgamma cittaṃ seti etthāti āsayo migāsayo viya. Yathā migo gocarāya gantvā paccāgantvā tattheva vanagahane sayatīti so tassa āsayo, evaṃ aññathā pavattitvāpi cittaṃ āgamma yattha seti, so tassa āsayoti vuccati. So pana sassatadiṭṭhiādivasena catubbidho. Vuttañca –
如此示现此行世界的普遍所知之理，现今又示现欲界三界的普遍所知，即曰“由心所染”等。此处“染”指因缘作用，因此称意心，犹如猎人与其猎场相往来，宿于森林之中，此谓意之所依。意虽有变异，依止之处依旧故称为染。此染心被分为四类，源于常见等，正如教中所说：
‘‘Sassatucchedadiṭṭhī ca, khanti cevānulomikā;
“常见与断见，忍耐与顺行；
Yathābhūtañca yaṃ ñāṇaṃ, etaṃ āsayasaddita’’nti.
以及所谓实相智慧，乃此染心名也。”
Tattha sabbadiṭṭhīnaṃ sassatucchedadiṭṭhīhi saṅgahitattā sabbepi diṭṭhigatikā sattā imā eva dve diṭṭhiyo sannissitā. Yathāha ‘‘dvayanissito khvāyaṃ kaccāna loko yebhuyyena atthitañceva natthitañcā’’ti (saṃ. ni. 2.15). Atthitāti hi sassataggāho adhippeto, natthitāti ucchedaggāho. Ayaṃ tāva vaṭṭanissitānaṃ puthujjanānaṃ āsayo, vivaṭṭanissitānaṃ pana suddhasattānaṃ anulomikā khanti yathābhūtañāṇanti duvidho āsayo. Tattha ‘‘anulomikā khanti vipassanāñāṇaṃ, yathābhūtañāṇaṃ pana maggañāṇa’’nti sammohavinodaniyā vibhaṅgaṭṭhakathāyaṃ (vibha. aṭṭha. 815) vuttaṃ . Taṃ catubbidhampi sattānaṃ āsayaṃ jānāti, jānanto ca tesaṃ diṭṭhigatānaṃ tesañca ñāṇānaṃ appavattikkhaṇepi jānāti. Vuttañhetaṃ –
诸见中汇集断见与常见两派，众生悉归于此两见，如语“此二见如同铁器，亦有利亦有钝”。常见即持常存执，断见持灭尽执。此乃轮回众生之染心；而清净众生则依行顺理，称为忍耐与实相智慧。维摩诘讲解云：“顺行忍耐为观智，实相智慧乃道智。”众生四类之染心悉知其义，并知见解及智慧之止息。其文曰：
‘‘Kāmaṃ sevantaññeva jānāti ‘ayaṃ puggalo kāmagaruko kāmāsayo kāmādhimutto’ti, kāmaṃ sevantaññeva jānāti ‘ayaṃ puggalo nekkhammagaruko nekkhammāsayo nekkhammādhimutto’’’tiādi (paṭi. ma. 1.113).
“对于欲，唯识彼知，‘此人苦于贪欲，贪心执著贪念解脱’；对于欲，唯识彼知，‘此人苦于出离，出离心执著出离念解脱’。”（《相应部》一一三）
Anusayaṃ jānātīti anu anu sayantīti anusayā, anurūpaṃ kāraṇaṃ labhitvā uppajjantīti attho. Etena nesaṃ kāraṇalābhe uppajjanārahataṃ dasseti. Appahīnā hi kilesā kāraṇalābhe sati uppajjanti. Ke pana te? Kāmarāgādayo satta anāgatā kilesā, atītā paccuppannā ca taṃsabhāvattā tathā vuccanti. Na hi dhammānaṃ kālabhedena sabhāvabhedo atthi, taṃ sattavidhaṃ anusayaṃ tassa tassa sattassa santāne paroparabhāvena pavattamānaṃ jānāti.
『习气』者，谓反复持续之意，即反复作用之累积。此含义为：依据相应原因而生起。由此可见，习气之生起是因缘得到之表现。倘若烦恼未被断除，则因缘条件成熟时，觉知自会生起。然则何者为此习气？有欲爱等七未曾消灭之烦恼，即过去已灭、现时生存之烦恼，因其本性如是而称为习气。事理而言，法无依时间差别而本性不同，此七种习气随各自生命世代不停交替演续而显现。
Caritaṃ jānātīti ettha caritanti sucaritaduccaritaṃ. Tañhi vibhaṅge (vibha. 814 ādayo) caritaniddese niddiṭṭhaṃ. Atha vā caritanti cariyā veditabbā. Tā pana rāgadosamohasaddhābuddhivitakkavasena cha mūlacariyā, tāsaṃ apariyanto antarabhedo, saṃsaggabhedo pana tesaṭṭhividho. Taṃ caritaṃ sabhāvato saṃkilesato vodānato samuṭṭhānato phalato nissandatoti evamādinā pakārena jānāti.
『行为』者，于此指善恶正行。其详细分类见于行为总论章节。或者谓行为为应当了解之行为。其涵盖贪、嗔、痴、信、慧、思虑、佛念七根本行为，彼等虽无终止但内部分节，有接合断离，则行为有七种分别。此行为以其本性而言，因杂染、智慧显现、生起果报而依存，此理解可由观察掌握。
Adhimuttiṃ jānātīti ettha adhimuttīti ajjhāsayadhātu. Sā duvidhā hīnādhimutti paṇītādhimuttīti. Yāya hīnādhimuttikā sattā hīnādhimuttikeyeva sevanti, paṇītādhimuttikā ca paṇītādhimuttike eva. Sace hi ācariyupajjhāyā na sīlavanto honti, saddhivihārikā sīlavanto honti, te attano ācariyupajjhāyepi na upasaṅkamanti, attanā sadise sāruppabhikkhūyeva upasaṅkamanti. Sace ācariyupajjhāyā sāruppabhikkhū, itare asāruppā, tepi na ācariyupajjhāye upasaṅkamanti, attanā sadise hīnādhimuttike eva upasaṅkamanti. Tipiṭakacūḷābhayatthero kira nāgadīpe cetiyavandanāya pañcahi bhikkhusatehi saddhiṃ gacchanto ekasmiṃ gāme manussehi nimantito therena ca saddhiṃ eko asāruppabhikkhu atthi, dhuravihārepi eko asāruppabhikkhu atthi, bhikkhusaṅghesu gāmaṃ osarantesu te ubho janā kiñcāpi āgantukena nevāsiko, nevāsikena vā āgantuko na diṭṭhapubbo, evaṃ santepi ekato hutvā hasitvā hasitvā kathayamānā aṭṭhaṃsu. Thero disvā ‘‘sammāsambuddhena jānitvā dhātusaṃyuttaṃ (saṃ. ni. 2.85 ādayo) kathita’’nti āha. Evamayaṃ hīnādhimuttikādīnaṃ aññamaññopasevanādiniyāmikā ajjhāsayadhātu ajjhāsayabhāvo adhimuttīti vuccati, taṃ adhimuttiṃ jānāti. ‘‘Imassa adhimutti hīnā, imassa paṇītā. Tatthāpi imassa mudu, imassa mudutarā, imassa mudutamā’’tiādinā paṭivijjhati. Adhimuttiyā pana tikkhamudubhāvādiko indriyānaṃ tikkhamudubhāvādinā veditabbo.
『心识』所知者，此处心识指内心根本之因素。此心识有二类，劣识与善识。以此识为条件，劣识众生为劣识圈内者，善识众生为善识圈内者。若师长及护法不守律行，只守信行者，不亲近师徒，反亲近劣识比库。若师徒为劣识比库，余众非善识者，亦不亲近师徒，反亲近自属劣识者。记载一名长老与五名比库同往奈迦国供拜塔堂，其中一人为劣识比库，持戒也不严，此二名劣识比库聚集村落，以笑谈八件事为乐。长老见之，曰此事如正觉陀罗尼所说者。斯为劣识心识诸类相互摄受之心根本，谓根本心识，所谓识心。此心识之善劣依其敏锐程度及感官功能而辨识。
Apparajakkheti paññāmaye akkhimhi appaṃ parittaṃ rāgadosamoharajaṃ etesanti apparajakkhā, appaṃ vā rāgādirajaṃ etesanti apparajakkhā, anussadarāgādirajā sattā. Te apparajakkhe. Mahārajakkheti etthāpi eseva nayo, ussadarāgādirajā mahārajakkhā. Jānātīti ‘‘imassa rāgarajo appo, imassa dosarajo appo’’tiādinā apparajakkhādike jānāti.
『少护』者，于智慧类别中，谓能略护少部分贪嗔痴之者。此谓少护，谓不护贪嗔痴之少。又不护贪嗔痴者，即行业中不护者。此亦谓不护少部分贪嗔之人。所谓知者，即知道此贪嗔痴之少、瞋恨之少等，故知此少护之义。又『大护』者同是此理，即护较多之贪嗔痴即大护也。
Tikkhindriyeti tikhiṇehi saddhādīhi indriyehi samannāgate. Mudindriyeti mudukehi saddhādīhi indriyehi samannāgate. Ubhayatthāpi upanissayabhūtindriyāni adhippetāni. Svākāreti sundarākāre, kalyāṇapakatike vivaṭṭajjhāsayeti attho. Yesaṃ vā āsayādayo ākārā koṭṭhāsā sundarā, te svākārā. Viparītā dvākārā. Suviññāpayeti sammattaniyāmaṃ viññāpetuṃ sukare saddhe paññavante ca, ye vā kathitaṃ kāraṇaṃ sallakkhenti, sukhena sakkā honti viññāpetuṃ, te suviññāpayā. Viparītā duviññāpayā. Bhabbe abhabbeti ettha ye ariyamaggappaṭivedhassa anucchavikā upanissayasampannā kammāvaraṇakilesāvaraṇavipākāvaraṇarahitā, te bhabbā. Viparītā abhabbā. Tasmāti yasmā bhagavā aparimāṇe satte āsayādito anavasesetvā jānāti, tasmā assa bhagavato sattalokopi sabbathā vidito.
『三根』者，即三种信等根本觉识具足。『柔根』者，柔软亲和之信等根本。无论何种皆为依赖互为支缘。所谓『自相』者，以形态美妙，清净适用称之。所依习气若形貌端正，谓其自相端正；反之则相反。所谓『善能宣说』者，指于正法中能善巧说明因缘者，彼说法者乃具智慧者也。反之谓不善能宣说者。『当有与当无』者，谓于圣道之贯通证悟，有相应及不相应之人。是故世尊虽无量众生习气诸法，然悉知于世间诸界。
Nanu ca sattesu pamāṇādipi jānitabbo atthīti? Atthi, tassa pana jānanaṃ na nibbidāya virāgāya nirodhāyāti idha na gahitaṃ, bhagavato pana tampi suviditaṃ suvavatthāpitameva, payojanābhāvā desanaṃ nāruḷhaṃ. Tena vuttaṃ –
难道于诸众生亦当知量与否乎？确有其事，但此知识非指厌离与无欲与灭除诸法。此点未受深入，唯世尊广知甚彻，其宣说非无用且无虚假。故云——
‘‘Atha kho bhagavā parittaṃ nakhasikhāyaṃ paṃsuṃ āropetvā bhikkhū āmantesi – ‘taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho bahutaraṃ yo vāyaṃ mayā paritto nakhasikhāyaṃ paṃsu āropito, ayaṃ vā mahāpathavī’’’tiādi (saṃ. ni. 5.1121).
于是世尊将一抔蒙有指甲尖泥土置放起来，告诫比库们：「尔等应当思维，这抔蒙指甲尖泥土为谁所围绕？这是否为广大的大地？」如是开示。
Evaṃ sattalokassapi sabbathā viditabhāvaṃ dassetvā idāni okāsalokassapi tatheva viditabhāvaṃ dassento āha ‘‘yathā casattaloko’’tiādi . Okāsalokopi sabbathā viditoti sambandho. Cakkavāḷanti lokadhātu. Sā hi nemimaṇḍalasadisena cakkavāḷapabbatena samantato parikkhittattā ‘‘cakkavāḷa’’nti vuccati. Aḍḍhuḍḍhānīti upaḍḍhacatutthāni, tīṇi satāni paññāsañcāti attho. Nahutānīti dasasahassāni. Saṅkhātāti kathitā. Yasmā pathavī nāmāyaṃ tiriyaṃ aparicchinnā, tasmā ‘‘ettakaṃ bahalattena, saṅkhātāyaṃ vasundharā’’ti bahalatoyeva paricchedo vutto. Nanu cakkavāḷapabbatehi taṃtaṃcakkavāḷapathavī paricchinnāti? Na tadaññacakkavāḷapathaviyā ekābaddhabhāvato. Tiṇṇaṃ tiṇṇañhi pattānaṃ antarāḷasadise tiṇṇaṃ tiṇṇaṃ lokadhātūnaṃ antareyeva pathavī natthi lokantaranirayabhāvato, cakkavāḷapabbatānaṃ pana cakkavāḷapabbatantarehi sambaddhaṭṭhāne pathavī ekābaddhāva, vivaṭṭakāle saṇṭhahamānāpi pathavī yathāsaṇṭhitapathaviyā ekābaddhāva saṇṭhahati.
如此即便是诸天世间虽历经久远，皆显现应当知晓之相，现今亦为凡间众生示现同样应当了知的理义。所谓眼界世界，乃是由眼识所观的境界。此境界因其被四方环山所围，山形如轮，故名为「轮状山地」。所谓「四万二千」乃数目含义，分解为四 天百三 十 加 五十，加起来即四万二千。此为人们习用之号数，系指大地广阔无边，三界无际。故说此大地之广大乃为众生所知亦如已成常识。唯有因为轮状山地合而为一，通体连续，山脉之间没有大地，乃因世界为一整体，地界无间断所致。轮状山虽为诸山之总称，然此山轮之内外之间，是有连接之处，地界亦合一不分裂，即使剖开亦连属一体，如稳定之土地持续坚固，故而存在。
Saṇṭhitīti heṭṭhā uparito cāti sabbaso ṭhiti. Evaṃ saṇṭhiteti evaṃ avaṭṭhite. Etthāti cakkavāḷe. Ajjhogāḷhoti ogāhitvā anupavisitvā ṭhito. Accuggato tāvadevāti tattakameva caturāsīti yojanasatasahassāniyeva uggato. Na kevalañcettha ubbedhova, atha kho āyāmavitthārāpissa tattakāyeva. Vuttañhetaṃ –
所谓存在，即上下兼备，整体安立不动。此为「存在」和「不消失」之义。这里指的乃是轮状山地。所谓「陡峭」意谓因地势险峻，岩石高起，仿如四周高耸的山峰，峦叠相连，广至四万二千由旬。此不仅仅是指高度，如量度之地上距离，也包含面积幅射的大小。经中提及：
‘‘Sineru, bhikkhave, pabbatarājā caturāsīti yojanasahassāni āyāmena, caturāsīti yojanasahassāni vitthārenā’’ti (a. ni. 7.66).
「世尊说：西纳鲁山为诸山之王，广度四万二千由旬，且面积广大至四万二千由旬。」
Sinerupabbatuttamoti pabbatesu uttamo, pabbatoyeva vā uttamo pabbatuttamo, sinerusaṅkhāto pabbatuttamo sinerupabbatuttamo, sinerupabbatarājāti vuttaṃ hoti. Tassa ca pācīnapassaṃ rajatamayaṃ, tasmā tassa pabhāya ajjhottharantiyā pācīnadisāya samuddodakaṃ khīraṃ viya paññāyati. Dakkhiṇapassaṃ pana indanīlamaṇimayaṃ, tasmā dakkhiṇadisāya samuddodakaṃ yebhuyyena nīlavaṇṇaṃ hutvā paññāyati, tathā ākāsaṃ. Pacchimapassaṃ phalikamayaṃ. Uttarapassaṃ suvaṇṇamayaṃ. Cattāro samuddāpi sinerurasmīhi eva paricchinnā. Tathā hi pubbadakkhiṇapassehi nikkhantā rajatamaṇirasmiyo ekato hutvā mahāsamuddapiṭṭhena gantvā cakkavāḷapabbataṃ āhacca tiṭṭhanti, dakkhiṇapacchimapassehi nikkhantā maṇiphalikarasmiyo, pacchimuttarapassehi nikkhantā phalikasuvaṇṇarasmiyo, uttarapācīnapassehi nikkhantā suvaṇṇarajatarasmiyo ekato hutvā mahāsamuddapiṭṭhena gantvā cakkavāḷapabbataṃ āhacca tiṭṭhanti, tāsaṃ rasmīnaṃ antaresu cattāro mahāsamuddā honti.
所谓西纳鲁山为众山之首，或称山中之最顶峰。西纳鲁山又称为山之最峰，因其位于山的最高处，所以称为西纳鲁山之顶峰。此山西边闪耀着银色光辉，因其光辉反射照耀西方海面，宛若晶莹润泽的牛乳般洁白；南面呈现蓝宝石般的蓝色光辉，如同南方海面映照的蔚蓝天空；后面闪耀象征琥珀之橙色光芒；北面则映照黄金般的金色光辉。如此四面之海皆被西纳鲁山的光辉环绕，光芒如流星般交错洒落。于东方、西方、南方、北方的光辉彼此汇聚，环绕大海之岸，矗立于轮状山地之间。四方海洋亦因这四种光芒的相互辉映，而形成连绵广大的海面。
Tatoti sinerussa heṭṭhā upari ca vuttappamāṇato. Upaḍḍhupaḍḍhenāti upaḍḍhena upaḍḍhena. Idaṃ vuttaṃ hoti – dvācattālīsa yojanasahassāni samudde ajjhogāḷho tattakameva upari uggato yugandharapabbato, ekavīsati yojanasahassāni mahāsamudde ajjhogāḷho tattakameva ca upari uggato īsadharo pabbatoti iminā nayena sesesupi upaḍḍhupaḍḍhappamāṇatā veditabbā. Yathā mahāsamuddo yāva cakkavāḷapādamūlā anupubbaninno, evaṃ yāva sinerupādamūlāti heṭṭhā sineruppamāṇato upaḍḍhappamāṇopi yugandharapabbato pathaviyaṃ suppatiṭṭhito, evaṃ īsadharādayopīti daṭṭhabbaṃ. Vuttañhetaṃ ‘‘mahāsamuddo, bhikkhave, anupubbaninno anupubbapoṇo anupubbapabbhāro’’ti (cūḷava. 184; udā. 45). Sineruyugandharādīnaṃ antare sīdantarasamuddā nāma honti. Tattha kira udakaṃ sukhumaṃ morapattamattampi pakkhittaṃ patiṭṭhātuṃ na sakkoti sīdateva, tasmā te sīdasamuddā nāma vuccanti. Te pana vitthārato yathākkamaṃ sineruādīnaṃ accuggamasamānapaamāṇāti vadanti. Ajjhogāḷhuggatāti ajjhogāḷhā ca uggatā ca. Brahāti mahantā.
此即西纳鲁山的上下巨细和方位。所谓「逐层」者，乃指层层叠叠连续相接。经中说：“有四万 八千由旬广度的高山陡峭地挺立于海上，又有二十一万由旬广度的海上高耸峭拔的巨山，名为依萨达罗山。”此说明幅射广袤处层层相连之状。正如大海自轮状山脚依次埋没，西纳鲁山亦自底部向上，依次连续伸展至远方巨峰。由此可见，依萨达罗等山峰，因其构成层叠，陆地坚固不动。经中亦言：“大海，诸比库啊，因层层覆没、层层包围、层层托载而成。”西纳鲁山与依萨罗等山环绕之间，存在名为尸丹多海的海洋。此海水精纯细腻，犹如蜂蜡，难以稳固坚实承托，故名尸丹多海。其水质透明清澈，恰似西纳鲁等山之间的天空般湛蓝。大山之间还有其他广袤海洋。四海均由西纳鲁山光辉所环绕。
Sinerussa samantatoti parikkhipanavasena sinerussa samantato ṭhitā. Sineruṃ tāva parikkhipitvā ṭhito yugandharo, taṃ parikkhipitvā īsadharo. Evaṃ taṃ taṃ parikkhipitvā ṭhitā ‘‘sinerussa samantato’’ti vuttā. Katthaci pana ‘‘sineruṃ parikkhipitvā assakaṇṇo nāma pabbato patiṭṭhito, taṃ parikkhipitvā vinatako nāma pabbato’’ti evaṃ aññoyeva anukkamo āgato. Tathā hi nimijātake –
所谓锡奈罗萨整体者，谓如用抛掷法所示，锡奈罗萨整体存在。锡奈罗山先被抛掷出现的是瑜干陀罗，继之抛掷的是主宰者。如此反复被抛掷，故称为“锡奈罗萨整体”。某处也有记载“锡奈罗山被抛掷后，设有名为阿沙干努的山，继之被抛掷的是称为毗那塔的山”，此为另一传说的说法。正如《米尼迦塔经》所言——
‘‘Sahassayuttaṃ hayavāhiṃ, dibbayānamadhiṭṭhito;
“连接成千匹马车，停立于天马之中；
Yāyamāno mahārājā, addā sīdantare nage;
伟大王行进时，于村落之间驻足；
Disvānāmantayī sūtaṃ, ime ke nāma pabbatā’’ti. (jā. 2.22.566)
听闻山顶之声，此山名为何？”（《米尼迦塔经》卷二二五六）
Evaṃ nimimahārājena puṭṭhena mātalidevaputtena –
同样，声音由伟大王母亲玛陀丽天子之子问起——
‘‘Sudassano karavīko, īsadharo yugandharo;
“须达颂、卡洛比卡、主宰者、瑜干陀罗；
Nemindharo vinatako, assakaṇṇo girī brahā.
奈明陀罗山是僻静险峻的高峰，峰顶凿裂，嶙峋如岩。
‘‘Ete sīdantare nagā, anupubbasamuggatā;
『这几座海岸边的山脉，从未按顺序聚合；
Mahārājānamāvāsā, yāni tvaṃ rāja passasī’’ti. (jā. 2.22.568-569)
是大王您所见之宫殿所在。』（生经卷二第二十二章五六八至五六九节）
Vuttaṃ.
经文如是说。
Tattha aṭṭhakathāyaṃ idaṃ vuttaṃ –
对此注疏中如此解说——
‘‘Ayaṃ, mahārāja, etesaṃ sabbabāhiro sudassano pabbato nāma, tadanantare karavīko nāma, so sudassanato uccataro. Ubhinnampi pana tesaṃ antare ekopi sīdantaramahāsamuddo. Karavīkassa anantare īsadharo nāma, so karavīkato uccataro. Tesampi antare eko sīdantaramahāsamuddo. Īsadharassa anantare yugandharo nāma, so īsadharato uccataro. Tesampi antare eko sīdantaramahāsamuddo. Yugandharassa anantare nemindharo nāma, so yugandharato uccataro. Tesampi antare eko sīdantaramahāsamuddo. Nemindharassa anantare vinatako nāma, so nemindharato uccataro. Tesampi antare eko sīdantaramahāsamuddo. Vinatakassa anantare assakaṇṇo nāma, so vinatakato uccataro. Tesampi antare eko sīdantaramahāsamuddo. Ete sīdantaramahāsamudde satta pabbatā anupaṭipāṭiyā samuggatā sopānasadisā hutvā ṭhitā’’ti (jā. aṭṭha. 6.22.569).
『大王啊，这几座山中，最外面的一座名为苏达山，位居最外侧；紧接其后的是卡拉维卡山，位于苏达山之上。其间有一座极大的海岸线。再往内是伊萨陀山，位居卡拉维卡之上；其中也有一座极大的海岸线。伊萨陀山之后是优甘陀山，居伊萨陀之上，其中亦有极大海岸线。优甘陀山之后为奈明陀罗山，位于优甘陀之上，该山中同样有极大海岸线。奈明陀罗之上为维那塔山，位于奈明陀罗上方，维那塔山中亦有海岸庞大。维那塔之上是阿萨甘诺山，居维那塔之上，该处依旧存在一座极大的海岸线。这些海岸浩瀚的山脉一共七座，非顺序相邻，而是阶梯状错落排列，巍然耸立。』（生经注疏第六卷第二十二章五六九节）
Yojanānaṃ satānucco, himavā pañca pabbatoti himavā pabbato pañca yojanasatāni ucco, ubbedhoti attho. Tattha himavāti himapātasamaye himayuttatāya himaṃ assa atthīti himavā, gimhakāle himaṃ vamatīti himavā. Pabbatoti selo. Selo hi sandhisaṅkhātehi pabbehi sahitattā ‘‘pabbato’’ti vuccati, pasavanādivasena jalassa sārabhūtānaṃ bhesajjādīnaṃ vatthūnañca giraṇato ‘‘girī’’ti ca vuccati. Yojanānaṃ sahassāni, tīṇi āyatavitthatoti yojanānaṃ tīṇi sahassāni āyāmato ca vitthārato cāti attho, āyāmato ca vitthārato ca tīṇi yojanasahassānīti vuttaṃ hoti.
有关长度单位『夜柔那』，其意为百夜柔那之高，即称为喜马拉雅五峰。喜马拉雅山高达五百夜柔那，‘乌并多’之意为高。此处‘喜马拉雅’乃指冬季积雪时覆裹于山顶之雪，故称喜马拉雅；在夏季则雪消退，亦称喜马拉雅。‘峰’意谓岩石。岩石由众多曲折相接之台地组成，合称‘峰’；又如山谷林地般之水域，亦称为‘山’。‘夜柔那’计百千，指三千里宽广之广度。此宽指展布，展布即三千夜柔那宽。
Caturāsītisahassehi, kūṭehi paṭimaṇḍitoti sudassanakūṭacitrakūṭādīhi caturāsītikūṭasahassehi paṭimaṇḍito, sobhitoti attho. Apicettha avuttopi ayaṃ viseso veditabbo (ma. ni. aṭṭha. 2.31; a. ni. aṭṭha. 3.8.19; su. ni. aṭṭha. selasuttavaṇṇanā) – ayaṃ himavā nāma pabbato samantato sandamānapañcasatanadīvicitto, yattha āyāmavitthārena ceva gambhīratāya ca paṇṇāsa paṇṇāsa yojanā diyaḍḍhayojanasataparimaṇḍalā anotattadaho kaṇṇamuṇḍadaho rathakāradaho chaddantadaho kuṇāladaho mandākinīdaho sīhappapātadahoti satta mahāsarā patiṭṭhitā. Tesu anotatto sudassanakūṭaṃ citrakūṭaṃ kāḷakūṭaṃ gandhamādanakūṭaṃ kelāsakūṭanti imehi pañcahi pabbatehi parikkhitto. Tattha sudassanakūṭaṃ sovaṇṇamayaṃ dviyojanasatubbedhaṃ antovaṅkaṃ kākamukhasaṇṭhānaṃ tameva saraṃ paṭicchādetvā ṭhitaṃ. Citrakūṭaṃ sabbaratanamayaṃ. Kāḷakūṭaṃ añjanamayaṃ. Gandhamādanakūṭaṃ sānumayaṃ abbhantare muggavaṇṇaṃ kāḷānusāriyādimūlagandho candanādisāragandho saralādipheggugandho lavaṅgāditacagandho kapiṭṭhādipapaṭikagandho sajjādirasagandho tamālādipattagandho nāgakuṅkumādipupphagandho jātiphalādiphalagandho sabbathā gandhabhāvato gandhagandhoti imehi dasahi gandhehi ussannaṃ nānappakāraosadhasañchannaṃ kāḷapakkhauposathadivase ādittamiva aṅgāraṃ jalantaṃ tiṭṭhati.
至于八十四千峰群，称为‘耆塔’装饰，意即华美光明。对此处亦有另一细节说法：喜马拉雅系五百峰相连环绕，一片片岬角星罗分布，宽广深邃，约五十五夜柔那半径的大区域。中间具七大高峰，分别称作苏达萨那峰、瓷陀峰、迦罗卡峰、甘陀马达峰、揭罗萨峰等。此五山环围而立。苏达萨那峰金色，长达两夜柔那，呈内弯形，如乌鸦嘴；正对湖面而立。瓷陀峰遍布宝石。迦罗卡峰色为朱砂。甘陀马达峰芳香扑鼻，内藏诸香根基，如檀香等多种香料。此山以十种香气芬芳，犹如火焰燃烧般清晰炽烈。此即梵行者阿拉汉所住之所。
Tattheva nandamūlakaṃ (su. ni. aṭṭha. 1.35) nāma pabbhāraṃ paccekabuddhānaṃ vasanokāso. Tisso guhāyo suvaṇṇaguhā maṇiguhā rajataguhāti. Tattha maṇiguhādvāre mañjūsako nāma rukkho yojanaṃ ubbedhena, yojanaṃ vitthārena, so yattakāni udake vā thale vā pupphāni, sabbāni pupphati visesena paccekabuddhāgamanadivase, tassūparito sabbaratanamāḷo hoti. Tattha sammajjanakavāto kacavaraṃ chaḍḍeti, samakaraṇavāto sabbaratanamayaṃ vālikaṃ samaṃ karoti, siñcanakavāto anotattadahato ānetvā udakaṃ siñcati, sugandhakaraṇavāto sabbesaṃ gandharukkhānaṃ gandhe āneti, ocinakavāto pupphāni ocinitvā pāteti, santharaṇakavāto sabbattha santharati, sadā paññattāneva cettha āsanāni honti. Yesu paccekabuddhuppādadivase uposathadivase ca sabbapaccekabuddhā sannipatitvā nisīdanti, ayaṃ tattha pakati. Abhisambuddhapaccekabuddho tattha gantvā paññattāsane nisīdati. Tato sace tasmiṃ kāle aññepi paccekabuddhā saṃvijjanti, tepi taṅkhaṇaṃ sannipatitvā paññattāsanesu nisīdanti, nisīditvā kiñcideva samāpattiṃ samāpajjitvā vuṭṭhahanti. Tato saṅghatthero adhunāgataṃ paccekabuddhaṃ sabbesaṃ anumodanatthāya ‘‘kathamadhigata’’nti kammaṭṭhānaṃ pucchati, tadā so attano udānabyākaraṇagāthaṃ bhāsati. Evamidaṃ gandhamādanakūṭaṃ paccekabuddhānaṃ āvāsaṭṭhānaṃ hotīti veditabbaṃ.
正处此地有名为南达木罗卡之净地，为辟支佛栖身之处。此处有三洞：苏阇那洞、苏瓦纳洞、玛尼洞及拉伽多洞。其中玛尼洞口立有名为满珠莎棘树，树高达一夜柔那宽，高于地面及水面之花均开放，尤其在辟支佛降诞之日，花色绚烂如宝石组成的花环。此地风和日丽，浇灌树木之风驱除芒刺，软化拱篱，使之严整均匀。浇灌之风引来众花芳香，修剪之风则飘落繁花，清扫之风四处清理，诸多态势庄严。辟支佛及众辟支佛在浴戒日聚集于此，有序就坐。此处即辟支佛集会之中心处。正觉佛亦曾与辟支佛坐于此。若有他辟支佛前来，立刻聚集入座，坐时或做简易禅修，起时则离开。此时僧团长老方问此辟支佛修行境界，随即辟支佛宣说其自赞颂诗。如此则知甘陀马达峰为辟支佛所居之处。
Kelāsakūṭaṃ pana rajatamayaṃ. Sabbāni cetāni citrakūṭādīni sudassanena samānubbedhasaṇṭhānāni tameva saraṃ paṭicchādetvā ṭhitāni. Sabbāni pana puthulato paññāsayojanāni, āyāmato pana ubbedhato viya dviyojanasatānevāti vadanti. Tāni sabbāni devānubhāvena nāgānubhāvena ca ṭhassanti, nadiyo ca tesu sandanti, taṃ sabbampi udakaṃ anotattameva pavisati, candimasūriyā dakkhiṇena vā uttarena vā gacchantā pabbatantarena tattha obhāsaṃ karonti, ujuṃ gacchantā na karonti, tenevassa ‘‘anotatta’’nti saṅkhā udapādi. Tattha ratanamayamanuññasopānasilātalāni nimmacchakacchapāni phalikasadisanimmalūdakāni nhānatitthāni tadupabhogīsattānaṃ sādhāraṇakammunāva suppaṭiyattāni susaṇṭhitāni honti, yesu buddhapaccekabuddhakhīṇāsavā ca iddhimanto ca isayo nhāyanti, devayakkhādayo uyyānakīḷaṃ kīḷanti.
揭罗萨峰则为银色宝山。所有峰峦均于苏达萨那峰等华美峰群相仿，环绕湖面而立。其所有长度均达五十夜柔那，而宽度则约两百夜柔那。此地众峰立于天人龙族感观之境，河流汇聚其中。月日南北遨游于山脉之间，发出辉光，直线行未见现象，故称之为‘不展布’。此处宝石之雾气犹如阶梯，乳白色岩石似龟甲点缀，清净宿处以及浴处均有，是众众生通常修行及停留所在。于此地佛与辟支佛皆已断尽烦恼，具足大神通与神力，天龙诸护法游乐于园林中。
Tassa catūsu passesu sīhamukhaṃ hatthimukhaṃ assamukhaṃ usabhamukhanti cattāri mukhāni honti, yehi catasso nadiyo sandanti. Sīhamukhena nikkhantanadītīre sīhā bahutarā honti, hatthimukhādīhi hatthiassausabhā. Puratthimadisato nikkhantanadī anotattaṃ tikkhattuṃ padakkhiṇaṃ katvā itarā tisso nadiyo anupagamma pācīnahimavanteneva amanussapathaṃ gantvā mahāsamuddaṃ pavisati. Pacchimadisato ca uttaradisato ca nikkhantanadiyopi tatheva padakkhiṇaṃ katvā pacchimahimavanteneva uttarahimavanteneva ca amanussapathaṃ gantvā mahāsamuddaṃ pavisanti. Dakkhiṇadisato nikkhantanadī pana taṃ tikkhattuṃ padakkhiṇaṃ katvā dakkhiṇena ujukaṃ pāsāṇapiṭṭheneva saṭṭhi yojanāni gantvā pabbataṃ paharitvā vuṭṭhāya parikkhepena tigāvutappamāṇā udakadhārā hutvā ākāsena saṭṭhi yojanāni gantvā tiyaggaḷe nāma pāsāṇe patitā, pāsāṇo udakadhārāvegena bhinno. Tattha paññāsayojanappamāṇā tiyaggaḷā nāma mahāpokkharaṇī jātā, mahāpokkharaṇiyā kūlaṃ bhinditvā pāsāṇaṃ pavisitvā saṭṭhi yojanāni gatā, tato ghanapathaviṃ bhinditvā umaṅgena saṭṭhi yojanāni gantvā viñjhaṃ nāma tiracchānapabbataṃ paharitvā hatthatale pañcaṅgulisadisā pañcadhārā hutvā pavattati. Sā tikkhattuṃ anotattaṃ padakkhiṇaṃ katvā gataṭṭhāne ‘‘āvaṭṭagaṅgā’’ti vuccati, ujukaṃ pāsāṇapiṭṭhena saṭṭhi yojanāni gataṭṭhāne ‘‘kaṇhagaṅgā’’ti, ākāsena saṭṭhi yojanāni gataṭṭhāne ‘‘ākāsagaṅgā’’ti, tiyaggaḷapāsāṇe paññāsayojanokāse ṭhitā ‘‘tiyaggaḷapokkharaṇī’’ti, kūlaṃ bhinditvā pāsāṇaṃ pavisitvā saṭṭhi yojanāni gataṭṭhāne ‘‘bahalagaṅgā’’ti, umaṅgena saṭṭhi yojanāni gataṭṭhāne ‘‘umaṅgagaṅgā’’ti vuccati. Viñjhaṃ nāma tiracchānapabbataṃ paharitvā pañcadhārā hutvā pavattaṭṭhāne pana gaṅgā yamunā aciravatī sarabhū mahīti pañcadhā saṅkhyaṃ gatā. Evametā pañca mahānadiyo himavantato pabhavanti.
该地四条河流汇集，分别具狮首、象首、牛首和野猪首，共四个入水口。此四口河流汇入各区域，狮首水流入宽阔河岸，狮群数量众多；象首等三河流汇入宽大水域。向东流入‘不展布’之三河，环绕南北山脉，继而通入大海。西北方向亦复如是，环绕山脉，进入大海。南侧河口亦然，环流南边直通峭岩之滨，长达六十夜柔那。环绕三河口之地方称为阿瓦塔加嘎河流，直通峭岩处称为堪哈河流，冠以天空之流称为空河流，湖泊名为提耶苶加拉湖，穿过岩石水流处称为巴哈河流，外河流名称为乌曼河流。此诸水系环绕斜坡山脉，河流数量五条，名称为恒河、耶穆那、水阇婆罗、沙卢波及迦梨佛。如此五大河流自喜马拉雅山发源而出。
Chaddantadahassa pana (jā. aṭṭha. 5.16.chaddantajātakavaṇṇanā) majjhe dvādasayojanappamāṇe ṭhāne sevālo vā paṇakaṃ vā natthi, maṇikkhandhavaṇṇaṃ udakameva santiṭṭhati, tadanantaraṃ yojanavitthataṃ suddhakallahāravanaṃ taṃ udakaṃ parikkhipitvā ṭhitaṃ, tadanantaraṃ yojanavitthatameva suddhanīluppalavanaṃ taṃ parikkhipitvā ṭhitaṃ, yojanayojanavitthatāneva rattuppalasetuppalarattapadumasetapadumakumudavanāni purimaṃ purimaṃ parikkhipitvā ṭhitāni, imesaṃ pana sattannaṃ vanānaṃ anantaraṃ sabbesampi kallahārādīnaṃ vasena vomissakavanaṃ yojanavitthatameva tāni parikkhipitvā ṭhitaṃ, tadanantaraṃ nāgānaṃ kaṭippamāṇe udake yojanavitthatameva rattasālivanaṃ, tadanantaraṃ udakapariyante nīlapītalohitodātasurabhisukhumakusumasamākiṇṇaṃ khuddakagacchavananti imāni dasa vanāni yojanayojanavitthatāneva. Tato khuddakarājamāsamahārājamāsamuggavanaṃ, tadanantaraṃ tipusaeḷālukaalābukumbhaṇḍavallivanāni, tato pūgarukkhappamāṇaṃ ucchuvanaṃ, tato hatthidantappamāṇaphalaṃ kadalivanaṃ, tato sālavanaṃ, tadanantaraṃ cāṭippamāṇaphalaṃ panasavanaṃ, tato madhuraphalaṃ ambavanaṃ, tato ciñcavanaṃ, tato kapiṭṭhavanaṃ, tato vomissako mahāvanasaṇḍo, tato veṇuvanaṃ, veṇuvanaṃ pana parikkhipitvā satta pabbatā ṭhitā, tesaṃ bāhirantato paṭṭhāya paṭhamo cūḷakāḷapabbato nāma, dutiyo mahākāḷapabbato nāma, tato udakapassapabbato nāma, tato candapassapabbato nāma, tato sūriyapassapabbato nāma, tato maṇipassapabbato nāma, sattamo suvaṇṇapassapabbato nāma. So ubbedhato sattayojaniko chaddantadahaṃ parikkhipitvā pattassa mukhavaṭṭi viya ṭhito. Tassa abbhantarimapassaṃ suvaṇṇavaṇṇaṃ, tato nikkhantena obhāsena chaddantadaho samuggatabālasūriyo viya hoti. Bāhirimapabbatesu pana eko ubbedhato cha yojanāni, eko pañca, eko cattāri, eko tīṇi, eko dve, eko yojanaṃ.
遮断峰长达一千，位于中部十二夜柔那范围内，附近无耶婆水及宝石。周围为澄清池水，分布广阔洁净莲花及蓝色莲池，种种红莲、白莲、黄莲、及青莲花林环绕其间。此七至十七林皆为白莲生长之地，其后皆为白莲附属树林。其间有红树、蓝树、白树、细叶林等十林。分别尚有较小国王林、大国王林、似三头大象的细柳林、象牙状果林、及相似槲树、甘蔗林、猴子林、毒树林及笋林等十林。其周围立七座山峰，外围环绕分别名为小竹林山、大黑山、水净山、月净山、日净山、宝珠净山及黄金净山。此山带半径七夜柔那，环绕遮断峰如同环巾。山体内侧呈黄金色，其顶上炽如白昼太阳，山峰光辉灿烂。山外侧则有六夜柔那、五夜柔那等不同宽度林地。
Evaṃ sattapabbataparikkhittassa pana tassa dahassa pubbuttarakaṇṇe udakavātappaharaṇokāse mahānigrodharukkho, tassa khandho parikkhepato pañcayojaniko, ubbedhato sattayojaniko. Catūsu disāsu catasso sākhāyo chachayojanikā, uddhaṃ uggatasākhāpi chayojanikāva. Iti so mūlato paṭṭhāya ubbedhena terasayojaniko sākhānaṃ orimantato yāva pārimantā dvādasayojaniko aṭṭhahi pārohasahassehi paṭimaṇḍito muṇḍamaṇipabbato viya vilāsamāno tiṭṭhati. Chaddantadahassa pana pacchimadisābhāge suvaṇṇapabbate dvādasayojanikā kañcanaguhā. Chaddanto nāgarājā vassāratte aṭṭhasahassanāgaparivuto kañcanaguhāyaṃ vasati, gimhakāle udakavātaṃ sampaṭicchamāno mahānigrodhamūle pārohantare tiṭṭhati.
如此，那七山环绕之处，位于此燃烧山的北面，恰逢水与风驱散之机，有一巨大的无花果树。其树干长达五十余由旬，树高七十由旬。其四方生四枝，各长六由旬，向上伸出的枝干亦有六由旬。自根部扎地起，向四面伸展的枝条长达十三由旬，枝头至边缘宽十二由旬，环绕至八万余由旬，宛如满布宝石的山峰矗立。燃烧山西部，则有金山，长十二由旬，洞穴金灿灿。金山中住着龙王，夏季环绕八千多条龙，常居此金洞。每当秋季水风交加，龙王便立于无花果树根部金山间。
Mandākiniyā pana majjhe pañcavīsatiyojanamatte ṭhāne sevālo vā paṇakaṃ vā natthi, phalikavaṇṇaṃ udakameva hoti, tato paraṃ pana nāgānaṃ kaṭippamāṇe udake aḍḍhayojanavitthataṃ setapadumavanaṃ taṃ udakaṃ parikkhipitvā ṭhitaṃ. Tattha muḷālaṃ naṅgalasīsamattaṃ hoti, bhisaṃ mahābheripokkharappamāṇaṃ hoti. Tassa ekekasmiṃ pabbantare āḷhakappamāṇaṃ khīraṃ hoti. Padumānaṃ pupphasamaye vāto reṇuvaṭṭiṃ uṭṭhāpetvā paduminīpattesu ṭhapeti, tattha udakaphusitāni patanti, tato ādiccapākena paccitvā pakkaayoghaṭikā viya pokkharamadhu tiṭṭhati, tadanantaraṃ tāvamahantameva rattapadumavanaṃ, tadanantaraṃ rattakumudavanaṃ, tadanantaraṃ setakumudavanaṃ , tadanantaraṃ nīluppalavanaṃ, tadanantaraṃ rattuppalavanaṃ, tadanantaraṃ sugandhasālivanaṃ, tadanantaraṃ eḷālukaalābukumbhaṇḍādīni madhurarasāni valliphalāni, tadanantaraṃ aḍḍhayojanavitthatameva ucchuvanaṃ, tattha pūgarukkhakkhandhappamāṇaṃ ucchu. Tadanantaraṃ kadalivanaṃ, yato duve pakkāni khādantā kilamanti. Tadanantaraṃ cāṭippamāṇaphalaṃ panasavanaṃ, tadanantaraṃ ambavanaṃ, jambuvanaṃ, kapiṭṭhavananti saṅkhepato tasmiṃ dahe khāditabbayuttakaṃ phalaṃ nāma natthīti na vattabbaṃ. Iti imasmiṃ himavati vijjamānakasattamahāsarappabhutīnaṃ pamāṇasaṇṭhānādibhedaṃ sabbameva visesaṃ bhagavā sabbathā avedi aññāsi paṭivijjhiyevāti daṭṭhabbaṃ.
在曼荼迦尼，中心处约二十五由旬的地方，没有瀑布也无水流，只见水质如蘑菇色彩。此水的上方，在龙族聚集的水域边缘，有一宽二由旬的莲花洲，水域被围起，呈现出斑斓如斑马纹的模样，洲上一片起伏，如同大度大而浅的池塘。每个山间皆如乳汁滑腻。莲花花期时，风起带起尘埃落于莲花叶上，水滴汇合沉积形成甜蜜的蜂蜜。继而是虎红莲花林，接着红莲花林、白莲花林、青莲花林、红色水莲、香气怡人的米林，以及芦苇、甘蔗、各类甘旨蔬果，相当于二由旬宽的丘陵地带，其中林木如蒲苇般高大。又接着是椰林，有两翼相对，两边有果子可以采食，但有毒的果子不能吃。此中诸处，其它诸多热带植被林相依次排列。乃至此喜马拉雅山诸众多水域、巨大的河流和诸宝物之数及其种属，世尊无所不知、无所不见、悉心洞察，令闻者明了。
Tipañcayojanakkhandhaparikkhepāti pannarasayojanappamāṇakkhandhaparikkhepā, khandhassa pariṇāho pannarasayojanappamāṇoti vuttaṃ hoti. Nagavhayāti nagasaddena avhātabbā, rukkhābhidhānāti attho. Rukkho hi na gacchatīti nagoti vuccati. Nagavhayā jambūti yojetabbaṃ. Paññāsayojanakkhandhasākhāyāmāti ubbedhato paññāsayojanappamāṇakkhandhāyāmā ubbedhato samantato ca paññāsayojanasākhāyāmā ca. Tato eva satayojanavitthiṇṇā, tāvadeva ca uggatā. Jamburukkhassa hi mūlato paṭṭhāya yāva sākhāviṭapā, tāva paṇṇāsa yojanāni, tato parampi ujukaṃ uggatasākhā paṇṇāsa yojanāni, samantato ca ekekā sākhā paṇṇāsa paṇṇāsa yojanāni vaḍḍhitāni. Tāsu pana mahantā mahantā nadiyo sandanti, tāsaṃ nadīnaṃ ubhayatīre jambupakkānaṃ patitaṭṭhāne suvaṇṇaṅkurā uṭṭhahanti, te nadījalena vuyhamānā anupubbena mahāsamuddaṃ pavisanti, tatoyeva jambunadiyaṃ nibbattattā ‘‘jambunada’’nti taṃ suvaṇṇaṃ vuccati.
“十五由旬树干环绕”者，言其围长有十五由旬，树干径十五由旬。所谓蛇网乃以树网来称谓。树本身无行走能力，故称为蛇。应以蛇网结成的玉枣树为名。所谓五十由旬树干枝条者，自树根起至枝叶顶端，宽达五十由旬，从根部向上出的枝条亦宽达五十由旬，且四面诸枝条各达五十由旬。这些巨大树木之间流有巨河，河水两岸是玉枣树的栖息地，金芽高立于河边，水中莲花纷纷盛开，飘落水面生出蜂蜜状美味。河流由此而形成，名为“玉枣河”。
Yassānubhāvenāti yassā mahantatā kappaṭṭhāyikādippakārena pabhāvena. Yañcetaṃ jambuyā pamāṇaṃ, etadeva asurānaṃ cittapāṭaliyā, garuḷānaṃ simbalirukkhassa, aparagoyāne kadambassa, uttarakurūsu kapparukkhassa, pubbavidehe sirīsassa, tāvatiṃsesu pāricchattakassāti. Tenāhu porāṇā –
“因其反映”者，谓其巨大由树基、大树枝叶及光辉显现。此玉枣树的规模即为阿修罗族集会场地，鹰鸟栖息的杜鹃树，常见于阿帕罗果园之卡丹巴树，北库鲁族之卡帕树，古印度土地之佛陀树，乃至位于他方岛屿的庇护树，皆是其所涵盖。古代即有云：
‘‘Pāṭalī simbalī jambū, devānaṃ pārichattako;
『玉枣树、杜鹃树、玉枣树呀，是天人之宝盖；』
Kadambo kapparukkho ca, sirīsena bhavati sattama’’nti. (visuddhi. 1.137; a. ni. aṭṭha. 1.1.322);
『卡丹巴树、卡帕树，与佛陀树同列第七。』（出自净行论卷一一三页；律藏故事卷一九八页）
Ettha sirīsena bhavati sattamanti ettha sirīsenāti paccatte karaṇavacanaṃ. Sattamanti liṅgavipallāsena vuttaṃ, sirīso bhavati sattamoti attho.
此处说「以sirīsa为七」，「sirīsa」是当下的行为用语。七的含义乃是以词形变化表明，即「sirīsa即为七」。
Cakkavāḷasiluccayoti cakkavāḷapabbato. Parikkhipitvā taṃ sabbaṃ, lokadhātumayaṃ ṭhitoti heṭṭhā vuttaṃ sabbampi taṃ parikkhipitvā cakkavāḷasiluccayo patiṭṭhito, ayaṃ ekā lokadhātu nāmāti attho. Ma-kāro padasandhivasena āgato. ‘‘Taṃ sabbaṃ lokadhātuṃ parikkhipitvā ayaṃ cakkavāḷasiluccayo ṭhito’’ti evampettha sambandhaṃ vadanti, evaṃ vuttepi cakkavāḷapabbatopi lokadhātuyevāti veditabbaṃ.
所谓『cakkavāḷasilucca』者，是指「轮状山」。将其完全展开，即「这个合成的世界界」；此处下方说『将一切都展开，称为世界界』。词中所言一切皆展开，此轮状山便立于其中，这称之为单一名为世界界。其前接词为否定形式「ma」，作为词语结合而来。言曰：『将此一切世界界展开，轮状山遂立』。本处说明如是语义，由此亦应知轮状山即为世界界。
Tatthāti tissaṃ lokadhātuyaṃ. Candamaṇḍalaṃ ekūnapaññāsayojananti ujukaṃ āyāmato vitthārato ubbedhato ca ekūnapaññāsayojanaṃ, parimaṇḍalato pana tīhi yojanehi ūnadiyaḍḍhasatayojanaṃ. Sūriyamaṇḍalaṃ paññāsayojananti etthāpi candamaṇḍale vuttanayeneva ujukaṃ paññāsayojananti veditabbaṃ, parimaṇḍalato pana diyaḍḍhasatayojanaṃ.
其处谓此三为世界界。月轮直径为四十九由旬，纵向伸展，水中而淹没。内径四十九由旬，外围以三由旬不足二百五十由旬。日轮直径五十由旬，此处月轮解说如前应知，同样纵径五十由旬，外围则不足二百五十由旬。
Tesu pana candamaṇḍalaṃ (dī. ni. aṭṭha. 3.121) heṭṭhā, sūriyamaṇḍalaṃ upari, antarā nesaṃ yojanaṃ hoti. Candassa heṭṭhimantato sūriyassa uparimantaṃ yojanasataṃ hoti, candavimānaṃ anto maṇimayaṃ, bahi rajatena parikkhittaṃ, anto ca bahi ca sītalameva hoti. Sūriyavimānaṃ anto kanakamayaṃ, bāhiraṃ phalikaparikkhittaṃ hoti, anto ca bahi ca uṇhameva. Cando ujukaṃ saṇikaṃ gacchati. So hi amāvāsiyaṃ sūriyena saddhiṃ gacchanto divase divase thokaṃ thokaṃ ohīyanto puṇṇamāsiyaṃ upaḍḍhamaggato ohīyati, tiriyaṃ pana sīghaṃ gacchati. Tathā hesa ekasmiṃ māse kadāci dakkhiṇato, kadāci uttarato dissati, candassa ubhosu passesu nakkhattatārakā gacchanti, cando dhenu viya vacchaṃ taṃ taṃ nakkhattaṃ upasaṅkamati, nakkhattāni pana attano gamanaṭṭhānaṃ na vijahanti, attano vīthiyāva gacchanti. Sūriyassa pana ujukaṃ gamanaṃ sīghaṃ, tiriyaṃ gamanaṃ dandhaṃ. Tiriyaṃ gamanaṃ nāma dakkhiṇadisato uttaradisāya, uttaradisato dakkhiṇadisāya gamanaṃ, taṃ dandhaṃ chahi chahi māsehi ijjhanato.
其三中月轮位于下方，日轮位于上方，二者中间相距由旬。月位于下方，日位于其上方，由旬相差一百有余。月宫之内为宝石制，外绕银制，内外均颇为清凉。日宫内为黄金制，外罩以盘状物，内外皆极炎热。月行平稳缓慢。于朔日时随日同行，日间渐渐减退；至满月前夜渐增，来回运行速度快速。因而某月某日，南北方时隐时现，月中有众星与之同行，月子如同母牛之幼犊走近各星，而星不离其轨，随其径行。日运行迅速，往返来回，来回行指自南至北，北至南之行转，此循环历六个月。
Sūriyo kāḷapakkhauposathe candena saheva gantvā tato paraṃ pāṭipadadivase yojanānaṃ satasahassaṃ candamaṇḍalaṃ ohāya gacchati attano sīghagāmitāya tassa ca dandhagāmitāya, atha cando lekhā viya paññāyati. Tato parampi pakkhassa dutiyāya yojanānaṃ satasahassaṃ candamaṇḍalaṃ ohāya gacchati. Evaṃ divase divase yāva sukkapakkhauposathadivasā satasahassaṃ satasahassaṃ ohāya gacchati, atha cando anukkamena vaḍḍhitvā uposathadivase paripuṇṇo hoti. Anukkamena vaḍḍhanañcettha uparibhāgato patitasūriyālokatāya heṭṭhato pavattāya sūriyassa dūrabhāvena divase divase anukkamena parihāyamānāya attano chāyāya vasena anukkamena caṇḍamaṇḍalappadesassa vaḍḍhamānassa viya dissamānatāyāti veditabbaṃ, tasmā anukkamena vaḍḍhitvā viya uposathadivase puṇṇamāyaṃ paripuṇṇamaṇḍalo hutvā dissati. Atha sūriyo pāṭipadadivase yojanānaṃ satasahassaṃ dhāvitvā puna candamaṇḍalaṃ gaṇhāti candassa dandhagatitāya attano ca sīghagatitāya, tathā dutiyāya satasahassanti evaṃ yāva uposathadivasā satasahassaṃ satasahassaṃ dhāvitvā gaṇhāti. Atha cando anukkamena hāyitvā kāḷapakkhauposathadivase sabbaso na paññāyati, anukkamena hāyamānatā cettha anukkamena vaḍḍhamānatāya vuttanayena veditabbā. Tattha pana chāyāya hāyamānatāya maṇḍalaṃ vaḍḍhamānaṃ viya dissati, idha ca chāyāya vaḍḍhamānatāya maṇḍalaṃ hāyamānaṃ viya dissati, tasmā anukkamena hāyitvā viya uposathadivase sabbaso na paññāyati. Candaṃ heṭṭhā katvā sūriyo upari hoti, mahatiyā pātiyā khuddakabhājanaṃ viya candamaṇḍalaṃ pidhīyati, majjhanhike gehacchāyā viya candassa chāyā na paññāyati. So chāyāya apaññāyamānāya dūre ṭhitānaṃ divā padīpo viya sayampi na paññāyati.
日于黑夜守斋日随月同行，继而于斋日当天迅疾横越千百由旬月轮，日之迅疾与来回之行相应，而月行如笔划。次半月日以千百由旬度过月轮。如此日日反复，直至干净半月之斋日，以千百千百由旬穿越，月行逐渐扩增，至斋日渐满。逐渐增大之意谓，日出时因日照射下方引起之月影逐渐扩大，故逐渐增长，斋日则见满月大圆。继而日于斋日横越千百千百由旬光程，月轮则因日光来回而得其快速，斋日月行亦加快。故月于逐渐减退之时斋日并不显现，因减退即增大之对立亦显现。影之减退而被视为盘渐大，影增大吾视之为盘渐小，故月于斋日并不显现。月位于下方，日位于上方时，以大网罩状盛满月轮，似中午树荫，故其月影不显。月影不显时影子远处如日间灯火，即便如此灯火亦不显。
Imesaṃ pana ajavīthi nāgavīthi govīthīti tisso gamanavīthiyo honti. Tattha ajānaṃ udakaṃ paṭikūlaṃ hoti, hatthināgānaṃ manāpaṃ, gunnaṃ sītuṇhasamatāya phāsu hoti. Tathā ca yāya vīthiyā sūriye gacchante vassavalāhakadevaputtā sūriyābhitāpasantattā attano vimānato na nikkhamanti, kīḷāpasutā hutvā na vicaranti, tadā kira sūriyavimānaṃ pakatimaggato adho otaritvā vicarati, tassa oruyha caraṇeneva candavimānampi adho oruyha carati taggatikattā, tasmā sā vīthi udakābhāvena ajānurūpatāya ‘‘ajavīthī’’ti samaññā gatā. Yāya pana vīthiyā sūriye gacchante vassavalāhakadevaputtā sūriyābhitāpābhāvato abhiṇhaṃ attano vimānato bahi nikkhamitvā kīḷāpasutā hutvā ito cito ca vicaranti, tadā kira sūriyavimānaṃ pakatimaggato uddhaṃ āruhitvā vicarati, tassa uddhaṃ āruyha caraṇeneva candavimānampi uddhaṃ āruyha carati taggatikattā, taggatikatā ca samānagati nāma vātamaṇḍalena vimānassa phellitabbattā, tasmā sā vīthi udakabahubhāvena nāgānurūpatāya ‘‘nāgavīthī’’ti samaññā gatā. Yadā sūriyo uddhaṃ anārohanto adho ca anotaranto pakatimaggeneva gacchati, tadā vassavalāhakā yathākālaṃ yathāruciñca vimānato nikkhamitvā sukhena vicaranti, tena kālena kālaṃ vassanato loke utusamatā hoti, tāya utusamatāya hetubhūtāya sā candimasūriyānaṃ gati gavānurūpatāya ‘‘govīthī’’ti samaññā gatā. Tasmā yaṃ kālaṃ candimasūriyā ajavīthiṃ āruhanti, tadā devo ekabindumpi na vassati. Yadā nāgavīthiṃ ārohanti, tadā bhinnaṃ viya nabhaṃ paggharati. Yadā govīthiṃ ārohanti, tadā utusamatā sampajjati.
此中所谓「ajavīthi」「nāgavīthi」「govīthī」者，乃三种运行道。其间ajavīthi因水流之阻碍，乃象征大象河流，水质坏，沉降缓慢，属寒冷性质。行此道者如雨季及云婴，不离日宫，因日晒故不外出，亦不得游戏。其时日宫沿下降径线缓行，其脚步如同月宫亦随之而行，谓之因水波之类扰动，故名ajavīthi。行nāgavīthi者，于雨季云婴因无日晒而出游，频频往返，行日宫上升径线，其脚步亦与月宫同步，谓因风绕轨而喷洒，即风之旋转波，故名nāgavīthi。若日直升不降，进而循环行径，雨季云婴随时随意出游，因四时节气均等，此时称作govīthī。故在此时节月日行于ajavīthi，天神不降雨；行nāgavīthi时，天空惊破似断裂；行govīthī时，四时节气均平。
Yadā pana rājāno adhammikā honti, tesaṃ adhammikatāya uparājasenāpatippabhutayo sabbe devā brahmāno ca adhammikā honti, tadā tesaṃ adhammikatāya visamaṃ candimasūriyā parivattanti. Tadā hi bahvābādhatādianiṭṭhaphalūpanissayabhūtassa yathāvuttassa adhammikatāsaññitassa sādhāraṇassa pāpakammassa balena visamaṃ vāyantena vāyunā phelliyamānā candimasūriyā sineruṃ parikkhipantā visamaṃ parivattanti, yathāmaggena na pavattanti. Vāto yathāmaggena na vāyati, ayathāmaggena vāyati, ayathāmaggena vāyanto ākāsaṭṭhavimānāni khobheti, vimānesu khobhitesu devatānaṃ kīḷanatthāya cittāni na namanti, cittesu anamantesu sītuṇhabhedo utu yathākālena na sampajjati, tasmiṃ asampajjante na sammā devo vassati, kadāci vassati, kadāci na vassati, katthaci vassati, katthaci na vassati. Vassantopi vappakāle aṅkurakāle nāḷakāle pupphakāle khīraggahaṇādikālesu yathā yathā sassānaṃ upakāro na hoti, tathā tathā vassati ca vigacchati ca. Tena sassāni visamapākāni honti vigatagandharasādisampadāni, ekabhājane pakkhittataṇḍulesupi ekasmiṃ padese bhattaṃ uttaṇḍulaṃ hoti, ekasmiṃ atikilinnaṃ, ekasmiṃ samapākaṃ. Taṃ paribhuttaṃ kucchiyampi sabbaso apariṇataṃ, ekadesena pariṇataṃ, supariṇatanti evaṃ tīhiyeva pakārehi paccati, pakkāsayaṃ na sammā upagacchati. Tena sattā bahvābādhā ceva honti appāyukā ca.
当国王们作恶违法时，诸多邪恶的副王和军政长官，以及众天人和梵天，皆随国王作恶违法。此时，由于他们所作不法之事，月亮和太阳运行异常。因其行为多般有害，且结果不善，导致恶业力量强大，无论是由风吹动还是被风推动，月亮和太阳皆异常旋转，恰似不能随着常道转行。风亦如此，不能随常道而动，反因不随常道之势，吹动天空中诸天的宫殿，使诸天心意不安宁；精神不能安住因而时节不合，寒暑变化失常。故此时，天雨时而有、时而无，或有或无，或此处有，彼处无。即便降雨，在插秧季、秆期、开花季、割甘蔗时等农事关键时期，天雨依然不能助益农作，如此这般，时而降雨，时而停歇。因此，这些雨季为不规则的坏雨季，失去甘露的滋养。稻谷部分组成不均，有的地区谷粒长长不均，有的地方烂熟，有的地方成熟均匀。被雨浸湿的稻梗普遍不成熟，个别有成熟，个别呈半成熟。这种不均匀的生长状态，种子未能良好吸收养份，不能正常生长成熟。因而众生遭诸多灾害，寿命减少。
Dhammikānaṃ pana rājūnaṃ kāle vuttavipariyāyena candimasūriyā samaṃ parivattanti, yathāmaggena pavattanti, utusamatā ca sampajjati, candimasūriyā cha māse sineruto bahi nikkhamanti, cha māse anto vicaranti. Tathā hi sinerusamīpena taṃ padakkhiṇaṃ katvā gacchantā cha māse tato gamanavīthito bahi attano tiriyaṃ gamanena cakkavāḷābhimukhā nikkhamanti . Evaṃ cha māse khaṇe khaṇe sineruto apasakkanavasena tato nikkhamitvā cakkavāḷasamīpaṃ pattā. Tatopi cha māse khaṇe khaṇe apasakkanavasena nikkhamitvā sinerusamīpaṃ pāpuṇantā anto vicaranti. Te hi āsāḷhīmāse sinerusamīpena caranti, tato dve māse nikkhamitvā bahi caranti. Paṭhamakattikamāse majjhena gacchanti, tato cakkavāḷābhimukhā gantvā tayo māse cakkavāḷasamīpena vicaritvā puna nikkhamitvā citramāse majjhena gantvā tato pare dve māse sineruabhimukhā pakkhanditvā puna āsāḷhe sinerusamīpena caranti. Ettha ca sinerussa cakkavāḷassa ca yaṃ ṭhānaṃ vemajjhaṃ, tassa sinerussa ca yaṃ ṭhānaṃ vemajjhaṃ, tena gacchantā sinerusamīpena carantīti veditabbā, na sinerussa aggālindaṃ allīnā, cakkavāḷasamīpena caraṇampi imināva nayena veditabbaṃ. Yadā pana sinerussa cakkavāḷassa ujukaṃ vemajjhena gacchanti, tadā vemajjhena vicarantīti veditabbaṃ.
而正法国王时代，月亮和太阳则正常运转，顺时针转行，季节规律如常。月亮每六月绕行天空，外围行进。绕行后离开行径，向外面侧身离去，朝向天空圆周。这么每隔数月，月亮按照逆时针轨迹离开天空中心，再重新回到天空圆周附近。因此月亮行走于天空，每六个月内绕行往返一周。它们常在阿萨拉（农历七月）月份与天空圆周相邻处运行，两个月穿出绕行，离开天空圆周再回到天空附近。众月亮依此周期漫游，绕行天空中心，这应当明知，而非将月亮与天空圆周的具体轨迹随意混淆。若月亮绕天空圆周时走直线通过中心处，则即为沿中心路线绕行，应当察知。
Evaṃ vicarantā ca ekappahārena tīsupi dīpesu ālokaṃ karonti. Ekekāya disāya nava nava yojanasatasahassāni andhakāraṃ vidhamitvā ālokaṃ dassenti. Kathaṃ? Imasmiñhi dīpe sūriyuggamanakālo pubbavidehe majjhanhiko hoti, uttarakurūsu atthaṅgamanakālo, aparagoyāne majjhimayāmo, pubbavidehamhi uggamanakālo uttarakurūsu majjhanhiko, aparagoyāne atthaṅgamanakālo, idha majjhimayāmo, uttarakurūsu uggamanakālo aparagoyāne majjhanhiko, idha atthaṅgamanakālo, pubbavidehe majjhimayāmo, aparagoyānadīpe uggamanakālo idha majjhanhiko, pubbavidehadīpe atthaṅgamanakālo, uttarakurūsu majjhimayāmo. Imasmiñhi dīpe ṭhitamajjhanhikavelāyaṃ pubbavidehavāsīnaṃ atthaṅgamanavasena upaḍḍhaṃ sūriyamaṇḍalaṃ paññāyati, aparagoyānavāsīnaṃ uggamanavasena upaḍḍhaṃ paññāyati. Evaṃ sesadīpesupi. Iti imināva pakārena tīsu dīpesu ekappahāreneva candimasūriyā ālokaṃ dassentīti veditabbaṃ.
云在天空中依此绕行，三岛之间互相光照。每一方位各照耀九万余由旬，驱散黑暗而显光明。如何呢？此三岛中，太阳升起和降落时间错落有致：在东地升中天时，北俱卢洲为傍晚时分，南瞻部洲为正午；在东地降落时，北俱卢洲为中午，南瞻部洲为傍晚等等。于是中岛地中天时，东地的日落时分，南瞻部洲的太阳升起；每一岛的昼夜秩序依此错落。三岛中同理。由此规律，众月与太阳同时照耀于三岛，形成各岛间互相光照的现象。
Ito aññathā pana dvīsu eva dīpesu ekappahāreneva ālokaṃ dassenti. Yasmiñhi dīpe atthaṅgamanavasena upaḍḍhaṃ sūriyamaṇḍalaṃ paññāyati, atthaṅgamite tattha na paññāyati, ālokaṃ na dasseti, dvīsu eva dīpesu ekappahārena ubhayaṃ. Ekekāya disāya nava nava yojanasatasahassāni andhakāravidhamanampi imināva nayena daṭṭhabbaṃ. Imasmiñhi dīpe ṭhitamajjhanhikavelāyaṃ pubbavidehavāsīnaṃ atthaṅgamanavasena upaḍḍhaṃ sūriyamaṇḍalaṃ paññāyatīti pubbavidehe navayojanasatasahassappamāṇe ṭhāne andhakāraṃ vidhamitvā ālokaṃ dasseti, tathā aparagoyāne uggamanavasena tatthāpi upaḍḍhasseva paññāyamānattā. Pubbavidehānaṃ pana atthaṅgamite na paññāyatīti dvīsu dīpesu sabbattha andhakāraṃ vidhamitvā ālokaṃ dasseti aparagoyānepi uggate sūriye sabbattha andhakāravidhamanato.
然而在另外两岛，月亮与太阳却是孤立地互相照耀。某一岛上，靠西时太阳升起，另一岛时太阳未升起，无光照。月亮与太阳在这二岛颇为独立分明，一起却只能单独分别照耀。各方向各照长距离，驱散黑暗显光明的现象依然存在。当天地中天时，东方岛上的太阳升起，光照四周九万余由旬。尽管如此，东方岛的背光面却并不照亮。太阳升起与落下时间在两岛间互不重叠，昼夜交替有差异。总之，二岛之间昼夜光照秩序不同，太阳与月亮的光照规律有所差异。
Pātubhavantā ca candimasūriyā ekatova loke pātubhavanti, tesu sūriyo paṭhamataraṃ paññāyati. Paṭhamakappikānañhi sattānaṃ sayaṃpabhāya antarahitāya andhakāro ahosi. Te bhītatasitā ‘‘bhaddakaṃ vatassa, sace añño āloko bhaveyyā’’ti cintayiṃsu. Tato mahājanassa sūrabhāvaṃ janayamānaṃ sūriyamaṇḍalaṃ uṭṭhahi, tenevassa ‘‘sūriyo’’ti nāmaṃ ahosi. Tasmiṃ divasaṃ ālokaṃ katvā atthaṅgamite puna andhakāro ahosi. Te bhītatasitā ‘‘bhaddakaṃ vatassa, sace añño āloko uppajjeyyā’’ti cintayiṃsu. Atha nesaṃ chandaṃ ñatvā viya candamaṇḍalaṃ uṭṭhahi, tenevassa ‘‘cando’’ti nāmaṃ ahosi. Evaṃ candimasūriyesu pātubhūtesu nakkhattāni tārakarūpāni pātubhavanti , tato pabhuti rattindivā paññāyanti. Anukkamena ca māsaḍḍhamāsautusaṃvaccharā jāyanti. Candimasūriyānaṃ pana pātubhūtadivaseyeva sinerucakkavāḷahimavantapabbatā cattāro ca dīpā pātubhavanti, te ca kho apubbaṃ acarimaṃ phagguṇapuṇṇamadivaseyeva pātubhavantīti veditabbaṃ.
此时月亮与太阳同时出现于同一世界，太阳先被察觉。先出现的黑暗无光，众生心生恐惧，思忖“幸运的是，若有他光出现”。忽见天空显现出宏伟灿烂的太阳光轮，人心称之为“太阳”。白昼照耀后，太阳消失，黑暗复现，又生忖度“若有别种光明”。又见月亮光轮升起，人心称为“月亮”。如此，太阳与月亮现身时星辰与星座呈现出各自形态，昼夜交替规律由此而定。月亮出现时于天空天阴寒雪山及四大岛屿，正于缺月半月朗月之日显现。
Yasmā cettha ‘‘ekaṃ cakkavāḷaṃ āyāmato ca vitthārato ca yojanānaṃ dvādasa satasahassāni tīṇi sahassāni cattāri satāni paññāsañca yojanānī’’ti aṭṭhakathāyaṃ (pārā. aṭṭha. 1.1 verañjakaṇḍavaṇṇanā) vuttaṃ, tasmā vuttappamāṇato imassa cakkavāḷassa sinerupatiṭṭhitokāse caturāsīti yojanasahassāni parato yāva cakkavāḷapabbatā uttaradisābhāgappamāṇañca pahāya imissā dakkhiṇadisāya –
因三岛的天地圆周周长被测定为十二万三千四百余由旬，故按此前测得，月亮绕天圆运行时越过天圆边界可达四万八千余由旬。该圆周北地部分长短测量后决定弃用，改用南地圆周部分进行计算——
Sinerucakkavāḷānaṃ, antaraṃ parimāṇato;
须弥山诸轮围山之间，其间距之量；
Pañca satasahassāni, sahassānūnasaṭṭhi ca.
其范围约为五十万六千。
Satāni satta ñeyyāni, pañcavīsuttarāni ca;
其中有些为七十七座山，另有二十五座较高山峰；
Majjhavīthigato nāma, tattha vemajjhago ravi.
行于中道者，名为行中道；日行其中，居于正中。
Majjhato yāva merumhā, cakkavāḷānamantare;
自中道至边界山脉之中部为界，
Vemajjhago yadā hoti, ubhayantagato tadā.
当日轮位于中央时，处于两山之间。
Majjhato yāva merumhā, cakkavāḷā ca pabbatā;
从中心一直到世界山脉，以及各方诸山；
Duve satasahassāni, sahassānūnasīti ca.
共计两百千，且稍有不足千数。
Aṭṭhasataṃ duve saṭṭhi, yojanāni dvigāvutaṃ;
共两百六十八百，换算成犍度；
Ubhato antato meru-cakkavāḷānamantare.
在世界山脉和诸方山脉之间。
Ekaṃ satasahassañca, sahassānūnatālīsaṃ;
一百千加上不足四十三千，
Navasatānekatiṃsa, yojanāni ca gāvutaṃ.
共九百一十三千，换算成犍度。
Pamāṇato samantā ca, maṇḍalaṃ majjhavīthiyā;
以四周距离为准，圆环以中间通路为界限；
Satasahassānūnavīsa, sahassānekatiṃsa ca.
总计一万零二十九，一万零三十三；
Satamekañca viññeyyaṃ, pañcasattati uttaraṃ;
第七百一十五也可知，过七十五以上；
Dakkhiṇaṃ uttarañcāpi, gacchanto pana bhāṇumā.
往南和往北，行进均向南；
Majjhavīthippamāṇena , maṇḍaleneva gacchati;
以中间通路的尺寸为圆环而行；
Gacchanto ca panevaṃ so, oruyhoruyha heṭṭhato.
如此行进者，从上往下一层层环绕而行。
Āruyhāruyha uddhañca, yato gacchati sabbadā;
上升下降，时常行进无间断；
Tato gativasenassa, dūramaddhānamāsi taṃ.
因此行进的军队，距离遥远异常。
Tiṃsa satasahassāni, yojanāni pamāṇato;
其长度为三十万余由旬；
Tasmā so parito yāti, tattakaṃva dine dine.
故此他日日环行，不异如实。
Sahassamekaṃ pañcasataṃ, catupaññāsayojanaṃ;
一千五百，四十五由旬；
Tigāvutaṃ terasūsabhaṃ, tettiṃsa ratanāni ca.
三百十三头白象，三十三颗宝珠。
Aṭṭhaṅgulāni ca tiriyaṃ, gacchatekadine ravi;
八指宽的路径，横向延伸，一日行走于太阳所在之处；
Chatālīsasahassāni, cha satāni tigāvutaṃ.
共有三万六千，也就是三百六十日；
Yojanānaṃ titālīsaṃ, māsenekena gacchati;
约三十三由旬，每月行走一次；
Tenavutisahassāni, dvisataṃ sattasīti ca.
如此算出三万七千二百七十；
Gāvutāni duve cāpi, dvīhi māsehi gacchati;
两百七十日内，两条由旬路程；
Imāya gatiyā anta-vīthito vīthiantimaṃ.
以此行程为限，名为路径终端的边缘。
Gacchati chahi māsehi, timāsehi ca majjhimaṃ;
以六个月为度，亦或以三个月之中期行事；
Sinerusantike anta-vīthito pana bhāṇumā;
然则他住于锡耶奴山附近的终末小径；
Āgacchanto dvimāsehi, assa dīpassa majjhago.
来到时以两个月为限，居于岛国中央处。
Tasmā sīhaḷadīpassa, majjhato meruantaraṃ;
因此，在锡兰岛国中部属于岛岭之中；
Duve satasahassāni, dvisatenādhikāni tu.
人口约二十万以上，达到二千余人。
Tettiṃsañca sahassāni, aṭṭhārasa tigāvutaṃ;
三十三万多人，约十八万三千。
Cakkavāḷantarañcassa, dīpasseva ca majjhato.
这是指世界圈的中心，就像岛屿的中心一样。
Tīṇi satasahassāni, sahassāni chavīsati;
数量是三十七万二千。
Cha uttarāni pañceva, satānekañca gāvutanti.
以及五个北方，那些各有一百头牛。
Evamettha ayampi viseso veditabbo.
如此，这里也应当分别了解特殊情况。
Tāvatiṃsabhavanaṃ dasasahassayojananti ettha tettiṃsa sahapuññakārino ettha nibbattāti taṃsahacaritaṭṭhānaṃ tettiṃsaṃ, tadeva tāvatiṃsaṃ , taṃ nivāso etesanti tāvatiṃsā, devā, tesaṃ bhavanaṃ tāvatiṃsabhavanaṃ. Tathā hi maghena māṇavena saddhiṃ macalagāmake kālaṃ katvā tattha uppanne tettiṃsa devaputte upādāya assa devalokassa ayaṃ paṇṇatti jātāti vadanti. Atha vā yasmā sesacakkavāḷesupi cha kāmāvacaradevalokā atthi. Vuttampi cetaṃ ‘‘sahassaṃ cātumahārājikānaṃ sahassaṃ tāvatiṃsāna’’nti. Tasmā nāmapaṇṇattiyevesā tassa devalokassāti veditabbā. Dasasahassayojananti idaṃ pana sakkapuraṃ sandhāya vuttanti veditabbaṃ. Tathā hi tāvatiṃsakāyikā devā atthi pabbataṭṭhakā, atthi ākāsaṭṭhakā, tesaṃ paramparā cakkavāḷapabbataṃ pattā, tathā cātumahārājikānaṃ yāmādīnañca. Ekadevalokepi hi devānaṃ paramparā cakkavāḷapabbataṃ appattā nāma natthi. Idaṃ pana tāvatiṃsabhavanaṃ sinerussa uparimatale dasasahassayojanike ṭhāne patiṭṭhitanti veditabbaṃ. Tassa pācīnapacchimadvārānaṃ antarā dasayojanasahassaṃ hoti, tathā dakkhiṇuttaradvārānaṃ. Taṃ kho pana nagaraṃ dvārasahassayuttaṃ ahosi ārāmapokkharaṇīpaṭimaṇḍitaṃ.
所谓三十六天宫，相当于一万由旬，这里称为三十六位共修功德者的居处，即这三十六天、三十六天的住处，被称作天众之天宫。因为昔时有位名叫马尼瓦的游方学童，曾在狮子城与他人一同度过时光，于是那里降生了三十六位天子，成为天界的居民，这个称谓由此产生。又因为在余下的世界圈中，存在六种欲界天，所以也传说称有千名四大王天及千名三十六天。故此此天界之名称应知是指那个天界。其广度说为一万由旬，这里是指萨咖城。又有三十六身天在此，他们分为山天和空天，此天的最上端是世界圈之顶峰，亦有四大王及夜叉诸天。一位天界之主尚无此巡天峰之称。此三十六天之宫阐明建于忉利天之上，位置为一万由旬之处。其西南大门相隔一万由旬，南北大门同理。城内有二千门，由花木园池围绕。
Tassa majjhe (dha. pa. aṭṭha. 1.29 maghavatthu) tiyojanasatubbedhehi, dhajehi paṭimaṇḍito sattaratanamayo sattayojanasatubbedho sakkassa vejayanto nāma pāsādo. Tattha suvaṇṇayaṭṭhīsu maṇidhajā ahesuṃ, maṇiyaṭṭhīsu suvaṇṇadhajā, pavāḷayaṭṭhīsu muttadhajā, muttayaṭṭhīsu pavāḷadhajā, sattaratanamayāsu yaṭṭhīsu sattaratanamayā dhajā.
在这中心处（根据《毗婆舍那》篇第1.29节《马月经》）有七由旬广阔的七宝镶嵌的宫殿名为萨咖城威贞塔。宫殿上装饰着七种宝物，分别为金缀宝、宝石缀金、珊瑚缀珍珠、珍珠缀珊瑚，七宝绣饰的旗帜有七种宝物装饰成的旗帜。
Diyaḍḍhayojanasatāyāmo vejayantaratho (saṃ. ni. aṭṭha. 1.1.249 ādayo). Tassa hi pacchimanto paṇṇāsayojano, majjhe rathapañjaro paṇṇāsayojano, rathasandhito yāva rathasīsā paṇṇāseva yojanāni. Tadeva pamāṇaṃ diguṇaṃ katvā ‘‘tiyojanasatāyāmo’’tipi vadantiyeva. Tasmiṃ yojanikapallaṅko atthato tiṭṭhati. Tattha tiyojanikaṃ setacchattaṃ, ekasmiṃyeva yuge sahassaājaññayuttaṃ. Sesālaṅkārassa pamāṇaṃ natthi. Dhajo panassa aḍḍhatiyāni yojanasatāni uggato, yassa vātāhatassa pañcaṅgikatūriyasseva saddo niccharati.
测量一百二十由旬的长度用于确定战车之间的间距（参见三藏释义集1.1.249段）。其西端距为五十由旬，中间车辐宽五十由旬，车身延伸至车尾亦为五十由旬。将此长度乘以二，即为所谓的“三百由旬宽度”。其中由旬的度量严格依照字义确定。此处的三百由旬对应一层织物的尺寸，在其中一卷布匹中夹带一千束纱线。其余装饰的尺寸则无具体规定。战旗高度达到一百二十由旬，上面吹奏的风声如同五音齐备的象脚鼓那般洪亮。
Sakkassa pana erāvaṇo nāma hatthī diyaḍḍhayojanasatiko, sopi devaputtoyeva. Na hi devalokasmiṃ tiracchānagatā honti, tasmā so uyyānakīḷāya nikkhamanakāle attabhāvaṃ vijahitvā diyaḍḍhayojanasatiko erāvaṇo nāma hatthī hoti. So tettiṃsakumbhe māpeti āvaṭṭena gāvutaaḍḍhayojanappamāṇe, sabbesaṃ majjhe sakkassa atthāya sudassanaṃ nāma tiṃsayojanikaṃ kumbhaṃ māpeti. Tassa upari dvādasayojaniko ratanamaṇḍapo hoti. Tattha antarantarā sattaratanamayā yojanubbedhā dhajā uṭṭhahanti. Pariyante kiṅkiṇikajālā olambanti, yassa mandavāteritassa pañcaṅgikatūriyasaddasadiso dibbagītasaddo viya ravo niccharati. Maṇḍapamajjhe sakkassa yojaniko maṇipallaṅko paññatto hoti, tattha sakko nisīdati. Tettiṃsāya kumbhānaṃ ekekasmiṃ kumbhe satta satta dante māpeti, tesu ekeko paṇṇāsayojanāyāmo. Ekekasmiñcettha dante satta satta pokkharaṇiyo honti, ekekāya pokkharaṇiyā satta satta paduminīgacchā, ekekasmiṃ gacche satta satta pupphāni honti, ekekassa pupphassa satta satta pattāni, ekekasmiṃ patte satta satta devadhītaro naccanti. Evaṃ samantā paṇṇāsayojanaṭṭhāne hatthidantesuyeva naccanaṭasamajjo hoti.
天帝萨咖所骑的大象名为伊拉瓦那，长达一百二十由旬，堪比天子子孙。天界中无有天人形态畸变，因此该象有自己本来的形态，长一百二十由旬。此象于园中移动时，在围绕着五十二由旬的区域内来回移动，为天帝提供住所，天帝名为苏达沙纳，住有长达三十由旬的象舍。在象舍顶端建有十二由旬高的宝塔，内有七种宝物装饰。周围悬挂风铃网，微风吹来时发出如五音和调之天歌般悦耳的响声。象舍中央装饰有象牙雕刻的宝饰，天帝常坐于此。三十个象舍中每间飘挂七根象牙链，链长五十由旬。其中每链挂有七个莲花灯，每灯有七只飞燕，每只飞燕带有七朵莲花，每朵莲花有七片花瓣，每片花瓣有七个天女舞蹈。如此遍布五十由旬范围内，宛如舞动的象牙编织之网。
Nandā nāma pana pokkharaṇī paññāsayojanā. ‘‘Pañcasatayojanikā’’tipi vadanti.
池塘名为南达，宽五十由旬。称为“五百由旬宽”。
Cittalatāvanaṃ pana saṭṭhiyojanikaṃ. ‘‘Pañcayojanasatika’’ntipi vadanti. Taṃ pana dibbarukkhasahassapaṭimaṇḍitaṃ, tathā nandanavanaṃ phārusakavanañca. Sakko panettha accharāsaṅghaparivuto saṭṭhiyojanikaṃ suvaṇṇamahāvīthiṃ otaritvā nakkhattaṃ kīḷanto nandanavanādīsu vicarati.
心地森林宽六十由旬，又称“五十由旬宽”。此处遍布千棵神树群，环绕着花园和竹林。天帝萨咖环游此处，途经六十由旬宽的黄金大道于夜间观星、游历心地森林等地。
Pāricchattako pana koviḷāro samantā tiyojanasataparimaṇḍalo pañcadasayojanapariṇāhakkhandho yojanasatubbedho. Tassa mūle saṭṭhiyojanāyāmā paññāsayojanavitthārā pañcadasayojanubbedhā jayasumanapupphakavaṇṇā paṇḍukambalasilā, yassā mudutāya sakkassa nisīdato upaḍḍhakāyo anupavisati, uṭṭhitakāle ūnaṃ paripūrati.
围绕地方苗圃的防护墙形成一个三百由旬的圆形范围，其外一圈宽十五由旬。根基宽六十由旬，一圈的宽度扩展至五十由旬，墙体厚度为十五由旬。城墙用锦缎与优质缠枝绣花覆盖，外观如同翠绿色的云母石。天帝坐于城墙以内，若起身差额不足则可补足不足之处。
Sudhammā nāma devasabhā āyāmato ca vitthārato ca tiyojanasatikā, parikkhepato navayojanasatikā, ubbedhato pañcayojanasatikā, tassā phalikamayā bhūmi, thambhatulāsaṅghāṭādīsu vāḷarūpādisaṅghaṭṭanakaāṇiyo maṇimayā, suvaṇṇamayā thambhā, rajatamayā thambhaghaṭakā ca saṅghāṭañca, pavāḷamayāni vāḷarūpāni, sattaratanamayā gopānasiyo ca pakkhapāsā ca mukhavaṭṭi ca, indanīlaiṭṭhakāhi chadanaṃ, sovaṇṇamayaṃ chadanavidhaṃ, rajatamayā thupikā.
净法天宫的大厅宽三百由旬，长九由旬，高五十由旬。建筑覆以宝石，墙身装饰以宝石镶嵌的玛瑙和珊瑚，凉亭和庙宇为金质结构，墙壁涂有金粉，屋顶覆盖以金色瓦片和银制瓦片。厅堂内崇拜宝塔为红色金属制，门窗装饰有七颗宝石如宝石链条悬挂，屋顶覆盖以莹蓝色瓦片，呈金色结构形态。塔顶装饰有金质小型佛塔和银制佛塔。
Āsāvatī nāma ekā latā atthi, ‘‘sā pupphissatī’’ti devā vassasahassaṃ upaṭṭhānaṃ gacchanti, pāricchattake pupphamāne ekaṃ vassaṃ upaṭṭhānaṃ gacchanti. Te tassa paṇḍupalāsādibhāvato paṭṭhāya attamanā honti. Yathāha –
有一种名为阿萨瓦蒂的藤蔓，众天神长期侍奉它达千年。花谢时，仅在同一季节为它侍奉一年。他们因这朵蓓蕾花而振奋欢喜，称曰：
‘‘Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro paṇḍupalāso hoti, attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti ‘paṇḍupalāso dāni pāricchattako koviḷāro, na cirasseva dāni pannapalāso bhavissatī’’’tiādi (a. ni. 7.69).
“比库们，众天中的忉利天护持者中有一种名为科维拉罗的蔓藤，是护持之物，忉利天的众神在当时说：‘科维拉罗已为护持之蔓，蓓蕾不久将形成果实’。”此义来自《增支部·卷七十七》第69经。
Sabbapāliphullassa pana pāricchattakassa koviḷārassa samantā pañca yojanasatāni ābhā pharati, anuvātaṃ yojanasataṃ gandho gacchati. Pupphite pāricchattake ārohaṇakiccaṃ vā aṅkusaṃ gahetvā nāmanakiccaṃ vā pupphāharaṇatthaṃ caṅkoṭakakiccaṃ vā natthi. Kantanakavāto uṭṭhahitvā pupphāni vaṇṭato kantati, sampaṭicchanakavāto sampaṭicchati, pavesanakavāto sudhammadevasabhaṃ paveseti, sammajjanakavāto purāṇapupphāni nīharati, santharaṇakavāto pattakaṇṇikakesarāni racento santharati, majjhaṭṭhāne dhammāsanaṃ hoti yojanappamāṇo ratanapallaṅko, tassa upari dhāriyamānaṃ tiyojanikaṃ setacchattaṃ, tadanantaraṃ sakkassa devarañño āsanaṃ attharīyati, tato bāttiṃsāya devaputtānaṃ, tato aññesaṃ mahesakkhadevatānaṃ. Aññesaṃ devatānaṃ pana pupphakaṇṇikāva āsanaṃ hoti. Devā devasabhaṃ pavisitvā nisīdanti. Tato pupphehi reṇuvaṭṭi uggantvā upari kaṇṇikaṃ āhacca nipatamānā devatānaṃ tigāvutappamāṇaṃ attabhāvaṃ lākhāparikammasajjitaṃ viya karoti, tesaṃ sā kīḷā catūhi māsehi pariyosānaṃ gacchati. Iti imāhi sampattīhi samannāgataṃ tāvatiṃsabhavanaṃ bhagavā sabbathā avedīti veditabbaṃ.
这护持蔓花的科维拉罗周围，光辉照耀达五由旬，随风传送香气百由旬。开花时无需攀援，无需驱赶，无需采摘，无需收集，也无须整理。微风吹起时花香弥散，和风轻拂时轻柔舒展，凉风吹来时护持天宫的天众安坐，雨水润洒时旧花凋落，修整时它精巧地修饰着像梳子花和橙花。中心处有一座法座，宽广似五由旬的宝座，上面立着三重白色华盖，接着是萨咖天帝的宝座，旁边有三十三名天子，又有许多大神与众神坐落其间。其他众神占据花蕾间的宝座。众神进入天宫庄严宝座而坐。花朵散发出光辉，如细沙一样覆盖其上，营造出三千六百众神的光辉莹然，呈现出灿烂华美的庄严，这种荣耀常年不绝。世尊应知此忉利天宫因诸般殊胜庄严而遍见无碍。
Tathā asurabhavananti ettha devā viya na suranti na īsaranti na virocantīti asurā. Surā nāma devā, tesaṃ paṭipakkhāti vā asurā. Sakko kira macalagāmake magho nāma māṇavo hutvā tettiṃsa purise gahetvā kalyāṇakammaṃ karonto satta vattapadāni pūretvā tattha kālakato devaloke nibbatti saddhiṃ parisāya. Tato pubbadevā ‘‘āgantukadevaputtā āgatā, sakkāraṃ nesaṃ karomā’’ti vatvā dibbapadumāni upanāmesuṃ, upaḍḍharajjena ca nimantesuṃ. Sakko upaḍḍharajjena asantuṭṭho ahosi, atha nevāsikā ‘‘āgantukadevaputtānaṃ sakkāraṃ karomā’’ti gandhapānaṃ sajjayiṃsu. Sakko sakaparisāya saññaṃ adāsi ‘‘mārisā mā gandhapānaṃ pivittha, pivamānākāramattameva dassethā’’ti. Te tathā akaṃsu. Nevāsikadevatā suvaṇṇasarakehi upanītaṃ gandhapānaṃ yāvadatthaṃ pivitvā mattā tattha tattha suvaṇṇapathaviyaṃ patitvā sayiṃsu. Sakko ‘‘gaṇhatha dhutte, haratha dhutte’’ti te pādesu gāhāpetvā sinerupāde khipāpesi. Sakkassa puññatejena tadanuvattakāpi sabbe tattheva patiṃsu. Atha nesaṃ kammapaccayautusamuṭṭhānaṃ sinerussa heṭṭhimatale dasayojanasahassaṃ asurabhavanaṃ nibbatti pāricchattakapaṭicchannabhūtāya citrapāṭaliyā upasobhitaṃ. Sakko tesaṃ nivattitvā anāgamanatthāya ārakkhaṃ ṭhapesi. Yaṃ sandhāya vuttaṃ –
所谓阿修罗宫殿，说的是这里的众神不像是天人，不威严、不光耀。这是因为“天人”指的是天众，他们的反面就是阿修罗。传说萨咖曾化作一名名为马贡的学童，带领三十三位贤士行善，完成七项功德，进入时间的天界，与众神同会。先天诸神说：“外来的天子们来了，让我们欢迎他们。”于是用神花递送，设宴招待。萨咖对于招待方式不满，命令人再安排，街坊邻居们说：“请多采食香气花酒，表现得尽兴些。”他们照做了。西方天使们饮用香酒至醉，陆续倒在金色土地上安睡。萨咖斥责道：“快起来，快起来！”挥手脚将他们赶开。凭着萨咖的善根实力，众神皆返回原位。随后因恶缘所致，阿修罗宫殿在地底深处，于十由旬外的地方，由覆满奇异花叶的地方生成。萨咖遣人返回，且设防护以应对其来袭。关于此说，经典有云：
‘‘Antarā dvinnaṃ ayujjhapurānaṃ, pañcavidhā ṭhapitā abhirakkhā;
“两方之间，五种重重守护设立；
Uragakaroṭipayassa ca hārī, madanayutā caturo ca mahatthā’’ti. (saṃ. ni. aṭṭha. 1.1.247; jā. aṭṭha. 1.1.31);
以龙象群护卫，有四位威猛壮士助守。”（引自《论疏·释义八》《长部本注》）
Tattha dvinnaṃ ayujjhapurānanti dvinnaṃ devāsuranagarānaṃ antarāti attho. Dve kira nagarāni yuddhena gahetuṃ asakkuṇeyyatāya ayujjhapurāni nāma jātāni. Yadā hi asurā balavanto honti, atha devehi palāyitvā devanagaraṃ pavisitvā dvāre pihite asurānaṃ satasahassampi kiñci kātuṃ na sakkoti. Yadā devā balavanto honti, atha asurehi palāyitvā asuranagaraṃ pavisitvā dvāre pihite sakkānaṃ satasahassampi kiñci kātuṃ na sakkoti. Iti imāni dve nagarāni ayujjhapurāni nāma. Tesaṃ antarā etesu uragādīsu pañcasu ṭhānesu sakkena ārakkhā ṭhapitā. Tattha uragasaddena nāgā gahitā. Te udake mahabbalā honti, tasmā sinerussa paṭhamālinde etesaṃ ārakkhā. Sinerussa kira samantato bahalato puthulato ca pañcayojanasahassaparimāṇāni cattāri paribhaṇḍāni tāvatiṃsabhavanassa ārakkhāya nāgehi garuḷehi kumbhaṇḍehi yakkhehi ca adhiṭṭhitāni. Tehi kira sinerussa upaḍḍhaṃ pariyādinnaṃ, etāniyeva ca sinerussa ālindāni mekhalāni ca vuccanti. Karoṭisaddena supaṇṇā gahitā. Tesaṃ kira karoṭi nāma pānabhojanaṃ, tena nāmaṃ labhiṃsu, dutiyālinde tesaṃ ārakkhā. Payassahārīsaddena kumbhaṇḍā gahitā. Dānavarakkhasā kira te, tatiyālinde tesaṃ ārakkhā. Madanayutasaddena yakkhā gahitā. Visamacārino kira te yuddhasoṇḍā, catutthālinde tesaṃ ārakkhā. Caturo ca mahatthāti cattāro mahārājāno vuttā. Te hi sinerussa tasmiṃ tasmiṃ passe yugandharādīsu pañcasataparittadīpaparivāre mahādīpe ca sāsitabbassa mahato atthassa vasena ‘‘mahatthā’’ti vuccanti, pañcamālinde tesaṃ ārakkhā.
其中，『二者战城』是指诸天、人魔二族城池的中间地带。此二城因战事互不能夺取对方，故得名为战城。当魔族强盛时，天人便退避入天城，关门闭锁，即使万魔蜂拥，也无能为力；当天人强盛时，魔族亦退入魔城，闭锁门户，即使百兽群聚，亦无可奈何。此即所谓战城。其间设有五处据点，有巨蛇等守卫。巨蛇以蛇声呼唤诸龙。巨蛇力大，故在这第一据点守卫。此处称为『青岚山』，周围广阔，域内有诸多护卫：龙、迦楼罗、鬼神、夜叉等。护卫将青岚山围绕成腰带，这些护卫称为『枷锁』。巨蛇以爪声呼唤天鹰等翼鸟，为第二据点守卫。翼鸟以吞食穷奇为名，故得名翼鸟岭。第三据点由鬼神（当作食物的捍卫者）守卫，故名鬼神岭。第四据点则是守护者夜叉，因其行为异常，被称为战斗神。上述四者即所谓『四大王』。在青岚山及附近诸地，各有众多护卫，环绕巨大岛屿，护卫之众多及其重要性，故称此四大王为『大王』。五处据点即为五岭山脉。
Te pana asurā āyuvaṇṇayasaissariyasampattīhi tāvatiṃsasadisāva. Tasmā antarā attānaṃ ajānitvā pāṭaliyā pupphitāya ‘‘nayidaṃ devanagaraṃ, tattha pāricchattako pupphati, idha pana cittapāṭalī, jarasakkena mayaṃ suraṃ pāyetvā vañcitā, devanagarañca no gahitaṃ, gacchāma tena saddhiṃ yujjhissāmā’’ti hatthiassarathe āruyha suvaṇṇarajatamaṇiphalakāni gahetvā yuddhasajjā hutvā asurabheriyo vādentā mahāsamudde udakaṃ dvidhā bhinditvā uṭṭhahanti. Te deve vuṭṭhe vammikamakkhikā vammikaṃ viya sineruṃ abhiruhituṃ ārabhanti. Atha nesaṃ paṭhamaṃ nāgehi saddhiṃ yuddhaṃ hoti. Tasmiṃ kho pana yuddhe na kassaci chavi vā cammaṃ vā chijjati, na lohitaṃ uppajjati, kevalaṃ kumārakānaṃ dārumeṇḍakayuddhaṃ viya aññamaññaṃ santāsanamattameva hoti. Koṭisatāpi koṭisahassāpi nāgā tehi saddhiṃ yujjhitvā asurapuraṃyeva pavesetvā nivattanti. Sace pana asurā balavanto honti, atha nāgā osakkitvā dutiye ālinde supaṇṇehi saddhiṃ ekato hutvā yujjhanti. Esa nayo supaṇṇādīsupi. Yadā pana tāni pañcapi ṭhānāni asurā maddanti, tadā ekato sampiṇḍitānipi tāni pañca balāni osakkanti . Atha cattāro mahārājāno gantvā sakkassa pavattiṃ ārocenti. Sakko tesaṃ vacanaṃ sutvā diyaḍḍhayojanasatikaṃ vejayantarathaṃ āruyha sayaṃ vā nikkhamati, ekaṃ vā puttaṃ peseti. Ekasmiṃ pana divase evaṃ nikkhamitvā asure yuddhena abbhuggantvā samudde pakkhipitvā catūsu dvāresu attanā sadisā paṭimā māpetvā ṭhapeti, tasmā asurā nāgādayo jinitvā āgatāpi indapaṭimā disvā ‘‘sakko nikkhanto’’ti palāyanti. Iti surānaṃ paṭipakkhāti asurā, vepacittipahārādādayo, tesaṃ bhavanaṃ asurabhavanaṃ. Taṃ pana āyāmato ca vitthārato ca dasasahassayojananti dassetuṃ ‘‘tathā asurabhavana’’nti vuttaṃ.
然则魔族拥有寿命、容貌、财富及世间王权，数量等于三十天众故。双方相互不识，以为彼方芭提里花繁盛即为天城，因芭提里花覆，魔族心念：『此非天城，彼方则是，因彼有心地栗树，曾令天族寡弱，非我魔城，宜与彼战斗。』遂登骑象战车，携带金银珠宝，整装待发，破海而出。天众如白蚁蜂拥，以蝗虫似态攻上巨蛇。于是初战由诸龙助战。此战期间，无人失去皮肉或生命，无血流出，犹如少年木棍之战，互为安置。诸龙虽多达千万亦同谋攻，攻入魔族城中却归隐。若魔族强盛，诸龙不敌时，则双翼鸟与魔族合战。这亦是战法。若魔族攻陷五据点，则五方兵力合力进攻。四大王遂往见天帝，报告现况。天帝闻言，驱战马，御战车，亲率出征，且遣子随行。同一日出征，深入敌境，乘风潜入海底，设立四门像以自卫。魔族败退，见诸龙像及天帝出现即溃散。此即天魔相争之事。魔族所居称为魔城，蕴含恐怖、惧惶、战栗等诸特质，此城宽广达一万里，故称『此即魔城』。
Avīcimahānirayo jambudīpo cāti etthāpi tathā-saddo yojetabbo, avīcimahānirayo jambudīpo ca tathā dasasahassayojanamevāti attho. Ettha ca avīcimahānirayassa abbhantaraṃ āyāmena ca vitthārena ca yojanasataṃ hoti, lohapathavī lohachadanaṃ ekekā ca bhitti navanavayojanikā hoti. Puratthimāya bhittiyā acci uṭṭhahitvā pacchimaṃ bhittiṃ gahetvā taṃ vinivijjhitvā parato yojanasataṃ gacchati. Sesadisāsupi eseva nayo. Iti jālapariyantavasena āyāmavitthārato aṭṭhārasayojanādhikāni tīṇi yojanasatāni honti, parikkhepena nava yojanasatāni catupaṇṇāsañca yojanāni. Samantā pana ussadehi saddhiṃ dasayojanasahassaṃ hoti. Kasmā panesa narako ‘‘avīcī’’ti saṅkhyaṃ gatoti? Vīci nāma antaraṃ vuccati, tattha ca aggijālānaṃ vā sattānaṃ vā dukkhassa vā antaraṃ natthi, tasmā so ‘‘avīcī’’ti saṅkhyaṃ gato. Tassa hi puratthimabhittito jālā uṭṭhahitvā saṃsibbamānayojanasataṃ gantvā bhittiṃ vinivijjhitvā parato yojanasataṃ gacchati. Sesadisāsupi eseva nayo. Evaṃ jālānaṃ nirantaratāya avīci. Abbhantare panassa yojanasatike ṭhāne nāḷiyaṃ koṭṭetvā pūritatipupiṭṭhaṃ viya sattā nirantarā, ‘‘imasmiṃ ṭhāne satto atthi, imasmiṃ ṭhāne natthī’’ti na vattabbaṃ, gacchantānaṃ ṭhitānaṃ nisinnānaṃ nipannānañca paccamānānaṃ anto natthi, gacchantā ṭhite vā nisinne vā nipanne vā na bādhenti. Evaṃ sattānaṃ nirantaratāya avīci. Kāyadvāre pana cha upekkhāsahagatāni cittāni uppajjanti, ekaṃ dukkhasahagataṃ. Evaṃ santepi yathā jivhāgge cha madhubindūni ṭhapetvā ekasmiṃ tambalohabindumhi ṭhapite anudahanabalavatāya tadeva paññāyati, itarāni abbohārikāni honti, evaṃ anudahanabalavatāya dukkhamevettha nirantaraṃ, itarāni abbohārikānīti evaṃ dukkhassa nirantaratāya avīcīti vuccati. ‘‘Ayañca avīcimahānirayo jambudīpassa heṭṭhā patiṭṭhito’’ti vadanti.
『无间地狱』与『须弥洲』之名亦应如此合用。无间地狱宽广达一万里。其内部划为百层铁网，每层网壁高出西壁，且厚重稳固。最东壁有火焰喷出，燃烧西壁覆盖铁网。由东向西绕行百里。周围亦如是。依此辐射方式，共十八万余层，三百余百层网壁。四周群草连绵，宽广达一万里。为何此地被称为『无间』地狱？因其间无光、无生命、无苦痛之间隙，故名无间。其铁网依东壁燃烧熔融，周层循环，每层壁皆坚固。地狱中，百处为断续处，似已满溢而泛滥，众生无生无灭，行止不拘，或立或坐，或伏地者，皆无中断。如是众生于此无间此苦。身心登六处，有染有愿，即苦真实义。如同舌尖置蜜滴于铜片上，虽有热力，唯此蜜溶，周围无熔。此义喻无间地狱之苦无间断。是为『无间地狱，立于须弥洲之下』者。
Jambudīpo pana āyāmato ca vitthārato ca dasasahassayojanaparimāṇo. Tattha ca catusahassayojanappamāṇo padeso tadupabhogīsattānaṃ puññakkhayā udakena ajjhotthaṭo ‘‘samuddo’’ti saṅkhyaṃ gato. Tisahassayojanappamāṇe manussā vasanti, tisahassayojanappamāṇe himavā patiṭṭhitoti veditabbo.
须弥洲宽广达十万由旬。其中心地带宽四万由旬，乃人间之所在，人口繁多。三万由旬处有人类居住，三万由旬处为喜马拉雅山所在地。
Aparagoyānaṃ sattasahassayojanantiādīsu āyāmato ca vitthārato ca pamāṇaṃ dassitanti veditabbaṃ. Tattha jambudīpo sakaṭasaṇṭhāno, channavutiyā paṭṭanakoṭisatasahassehi chapaṇṇāsaratanāgārehi navanavutiyā doṇamukhasatasahassehi tikkhattuṃ tesaṭṭhiyā nagarasahassehi ca samannāgato. Jambudīpe kira ādito tesaṭṭhimattāni nagarasahassāni uppannāni, tathā dutiyaṃ, tathā tatiyaṃ. Tāni pana sampiṇḍetvā satasahassaṃ, tato paraṃ asīti sahassāni ca nava sahassāni ca honti. Doṇamukhanti ca mahānagarassa āyuppattiṭṭhānabhūtaṃ padhānagharaṃ vuccati. Aparagoyāno ādāsasaṇṭhāno, pubbavideho aḍḍhacandasaṇṭhāno, uttarakuru pīṭhasaṇṭhāno. ‘‘Taṃtaṃnivāsīnaṃ taṃtaṃparivāradīpavāsīnañca manussānaṃ mukhampi taṃtaṃsaṇṭhāna’’nti vadanti.
西方诸国宽七万由旬有余，详细可察。须弥洲城邑林立，多达七十万城镇，覆盖以八千里大小宝塔，自然河流湖泊众多，三九八十万大小城镇聚落环绕。须弥洲分为初、中、后三世代各自城镇繁盛，互覆相连，数至九十八万余城镇。大都市之进出口称为港口。西方诸国有阿达萨等诸城，前南边有阿漏提长半月之国，北方为北拘楼国等诸区域。此地人众居住，称为『世界人之中心』。
Api cettha uttarakurukānaṃ puññānubhāvasiddho ayampi viseso veditabbo. Tattha kira tesu tesu padesesu ghananicitapattasañchannasākhāpasākhā kūṭāgārupamā manoramā rukkhā tesaṃ manussānaṃ nivesanakiccaṃ sādhenti. Yattha sukhaṃ nivasanti, aññepi tattha rukkhā sujātā sabbadāpi pupphitaggā tiṭṭhanti. Jalāsayāpi vikasitapadumapuṇḍarīkasogandhikādipupphasañchannā sabbakālaṃ paramasugandhā samantato pavāyantā tiṭṭhanti.
尤其北拘楼地区，以德福著称，尤为特殊。其地盛产枝叶茂密、花木团簇、亭台楼阁，适合人类居所，人们安乐居住。其他诸地亦有众多名树，春常繁花盛开。水泽广布，遍生莲花、莲华香气四溢，时常满溢清香吹拂。
Sarīrampi tesaṃ atidīghatādidosarahitaṃ ārohapariṇāhasampannaṃ jarāya anabhibhūtattā valitapalitādidosavirahitaṃ yāvatāyukaṃ aparikkhīṇajavabalaparakkamasobhameva hutvā tiṭṭhati. Anuṭṭhānaphalūpajīvitāya na ca tesaṃ kasivaṇijjādivasena āhārapariyeṭṭhivasena dukkhaṃ atthi, tato eva na dāsadāsīkammakarādipariggaho atthi. Na ca tattha sītuṇhaḍaṃsamakasavātātapasarīsapavāḷādiparissayo atthi. Yathā nāmettha gimhānaṃ pacchime māse paccūsavelāyaṃ samasītuṇho utu hoti, evameva sabbakālaṃ tattha samasītuṇhova utu hoti, na ca nesaṃ koci upaghāto vihesā vā uppajjati.
其身虽极为长久，且远离污秽，不染污秽之臭气，具足身体生长、变化之妙德，老病未敌其身，去除腐败萎谢无杂秽，长存如初，恒常坚固不衰，充满活力强健，体貌光明而卓然独立。其生存不依赖凌驾诸如商贾类之饮食利益，没有因营养摄入而生苦。因此亦不存在任何奴役、不平等或相互劳动之束缚。也无因寒暑风尘、瘴疠恶气或虫蚁爬咬之苦恼。正如此处一年四季气候调和温暖，常有凉爽宜人的时节，常年如春温暖，故无任何痛苦或疾病产生。
Akaṭṭhapākimameva sāliṃ akaṇaṃ athusaṃ suddhaṃ sugandhaṃ taṇḍulaphalaṃ niddhūmaṅgārena agginā pacitvā paribhuñjanti. Tattha kira jotikapāsāṇā nāma honti, atha te tayo pāsāṇe ṭhapetvā tattha ukkhaliṃ āropenti, pāsāṇehi tejo samuṭṭhahitvā taṃ pāceti, añño sūpo vā byañjano vā na hoti, bhuñjantānaṃ cittānukūloyevassa raso hoti. Taṃ pana bhuñjantānaṃ nesaṃ kuṭṭhaṃ gaṇḍo kilāso soso kāso apamāro jaroti evamādiko na koci rogo uppajjati. Te taṃ ṭhānaṃ sampattānaṃ dentiyeva, macchariyacittaṃ nāma neva hoti, buddhapaccekabuddhādayopi mahiddhikā tattha gantvā piṇḍapātaṃ gaṇhanti. Na ca te khujjā vā vāmanā vā kāṇā vā kuṇī vā khañjā vā pakkhahatā vā vikalaṅgā vā vikalindriyā vā honti.
他们仅以未搓揉糯米，未经磨碎、纯净香洁的米实，经炭火烤焙而食。那里有名为火石的器具，把三石立置其上，置米于其上，借火石生火将米烤熟。无其他锅碗瓢盆，因食者心意和顺，味道适口。食者无疮疤肿块、肿胀、瘙痒、流脓、布满疮疡、皮肤龟裂等病苦出现。彼处众生拥有变牙如新生乳齿，无杂念心意，即使佛陀、辟支佛等亦曾多次到此托钵乞食。其间无人因驼背、呕吐、耳聋、佝偻、跛行、杂疾残疾等而堕陋。
Itthiyopi tattha nātidīghā nātirassā nātikisā nātithūlā nātikāḷikā nāccodātā sobhaggappattarūpā honti. Tathā hi dīghaṅgulī tambanakhā alambathanā tanumajjhā puṇṇacandamukhī visālakkhī mudugattā sahibhorū odātadantā gambhīranābhī tanujaṅghā dīghanīlavellitakesī puthulasussoṇī nātilomā nālomā subhagā utusukhasamphassā saṇhā sakhilasambhāsā nānābharaṇavibhūsitā vicaranti, sabbadāpi soḷasavassuddesikā viya honti.
妇女亦非长身巨躯、体形肥胖或过于瘦弱，非面色枯槁瘦削，而是端正美好，具备出众尊贵之姿容。如长指甲修饰，柔中带韧，面若盈月，目宽大圆亮，眉眼温和柔顺，齿洁白如象牙，口唇丰满，腹部有力，腿细长且呈绀青色波纹，毛发柔软且丰盈，不杂秃秃或稀疏，身体健康美观，天天光洁如十五岁的少女。
Purisāpi pañcavīsativassuddesikā viya, na puttā mātādīsu rajjanti, ayaṃ tattha dhammatā. Sattāhikameva ca tattha itthipurisā kāmaratiyā viharanti , tato vītarāgā viya yathāsukhaṃ gacchanti, na tattha idha viya gabbhokkantimūlakaṃ gabbhapariharaṇamūlakaṃ vā dukkhaṃ vijāyanamūlakaṃ vā dukkhaṃ hoti, rattakañcukato kañcanapaṭimā viya dārakā mātukucchito amakkhitā eva semhādinā sukheneva nikkhamanti, ayaṃ tattha dhammatā. Mātā pana puttaṃ vā dhītaraṃ vā vijāyitvā tesaṃ vicaraṇakappadese ṭhapetvā anapekkhā yathāruci gacchati. Tesaṃ tattha sayitānaṃ ye passanti purisā vā itthiyo vā, te attano aṅguliyo upanāmenti, tesaṃ kammabalena tato khīraṃ pavattati, tena te dārakā yāpenti. Evaṃ pana vaḍḍhantā katipayadivaseyeva laddhabalā hutvā dārikā itthiyo upagacchanti, dārakā purise.
男子亦如同有二十五岁之成人，父母无忧虑。此处男女皆遵法行住安居，七百多众多男女，彼等于此以无爱无嗔之心，自由安乐往来。此无妊娠引起之痛苦，无胎中损害之苦，无生育产难之苦。孩童如金雕像般纯净无暇，安详无忧愁自得其乐。诸母亲虽生子女后，亦于其生活处所自由自在行住，不受拘束。见其睡卧者无论男女，皆以手指触其，因其行为善力，得其乳汁，孩童以此滋养。故成长迅速，数日间即得力气，少女们往来男女身边，少年男亦与少女同行。
Kapparukkhato eva ca tesaṃ tattha vatthābharaṇāni nipphajjanti. Nānāvirāgavaṇṇavicittāni hi vatthāni sukhumāni mudusukhasamphassāni tattha tattha kapparukkhesu olambantāni tiṭṭhanti. Nānāvidharaṃsijālasamujjalavividhavaṇṇaratanavinaddhāni anekavidhamālākammalatākammabhittikammavicittāni sīsūpagagīvūpagakaṭūpagahatthūpagapādūpagāni sovaṇṇamayāni ābharaṇāni ca kapparukkhato olambanti. Tathā vīṇāmudiṅgapaṇavasammatāḷasaṅkhavaṃsavetāḷaparivārādīni vallakīpabhautikāni tūriyabhaṇḍānipi tato olambanti. Tattha ca bahū phalarukkhā kumbhamattāni phalāni phalanti, madhurarasāni yāni paribhuñjitvā te sattāhampi khuppipāsāhi na bādhīyanti.
树皮轻柔而脱落，色彩各异，柔润舒适，时生于各种树干之上，缠绕茂盛。枝条叶片绚丽多彩，镶嵌宝石般闪耀，点缀如串珠项链、工艺花饰，或手腕足踝之饰品，皆缠绕于树冠之上。同样的，诸如琴弓、鼓棒、藤条等乐器之饰，亦缠绕其上。彼处亦有众多果树，每日生果，果味甘美，被众生享用，且生活无饥渴之苦。
Najjopi tattha suvisuddhajalā supatitthā ramaṇīyā akaddamā vālukatalā nātisītā nātiuṇhā surabhigandhīhi jalajapupphehi sañchannā sabbakālaṃ surabhī vāyantiyo sandanti, na tattha kaṇṭakinā kakkhaḷagacchalatā honti, akaṇṭakā pupphaphalasacchannā eva honti, candananāgarukkhā sayameva rasaṃ paggharanti. Nahāyitukāmā ca nadītitthe ekajjhaṃ vatthābharaṇāni ṭhapetvā nadiṃ otaritvā nahāyitvā uttiṇṇā uttiṇṇā upariṭṭhimaṃ upariṭṭhimaṃ vatthābharaṇaṃ gaṇhanti, na tesaṃ evaṃ hoti ‘‘idaṃ mama, idaṃ parassā’’ti. Tato eva na tesaṃ koci viggaho vā vivādo vā, sattāhikā eva ca nesaṃ kāmaratikīḷā hoti, tato vītarāgā viya vicaranti. Yattha ca rukkhe sayitukāmā honti, tattheva sayanaṃ upalabbhati.
彼处水极为清净，静谧怡人，沙质纯净不冷不热，满是芬芳香气，莲花盛开，常受香风轻拂。无荆棘荆棘草木缠绕，惟有被花果覆盖之树木，檀香及红木树正吸吮甘露。欲浴者于江河岸边堆置衣物，用水净身后，整齐收拾衣物，彼等无所私有之念“此为我，此为彼”，因无争讼烦恼，七百多男女皆于此嬉游，若有欲眠于树上者，当即得寐。
Mate ca satte na rodanti na socanti, tañca maṇḍayitvā nikkhipanti. Tāvadeva ca tathārūpā sakuṇā upagantvā mataṃ dīpantaraṃ nenti, tasmā susānaṃ vā asuciṭṭhānaṃ vā tattha natthi, na ca tato matā nirayaṃ vā tiracchānayoniṃ vā pettivisayaṃ vā upapajjanti. ‘‘Dhammatāsiddhassa pañcasīlassa ānubhāvena te devaloke nibbattantī’’ti vadanti. Vassasahassameva ca nesaṃ sabbakālaṃ āyuppamāṇaṃ, sabbametaṃ nesaṃ pañcasīlaṃ viya dhammatāsiddhamevāti veditabbaṃ.
死后存在的众生既不哭泣也不哀号，且抛弃怨恨，心无障碍。正因如此，有类似的众鸟飞临此处灯火之地，绝无腐败恶秽之处，故也无地狱、畜生道、饿鬼界等恶趣。人们说：“这是由于法的成就与五戒的熏习，使他们生于天界。”他们的寿命乃长达千年，此间众生一切均如同五戒之法成就者一般，应以此理解。
Tadantaresūti tesaṃ cakkavāḷānaṃ antaresu. Lokantarikanirayāti lokānaṃ lokadhātūnaṃ antaro vivaro lokantaro, tattha bhavā lokantarikā, nirayā. Tiṇṇañhi sakaṭacakkānaṃ pattānaṃ vā aññamaññaṃ āsannabhāvena ṭhapitānaṃ antarasadisesu tiṇṇaṃ tiṇṇaṃ cakkavāḷānaṃ antaresu ekeko lokantarikanirayo. So pana parimāṇato aṭṭhayojanasahassappamāṇo hoti niccavivaṭo heṭṭhā upari ca kenaci na pihito. Yathā hi heṭṭhā udakassa pidhāyikā pathavī natthīti asaṃvutā lokantarikanirayā, evaṃ uparipi cakkavāḷesu viya devavimānānaṃ abhāvato asaṃvutā apihitā cakkhuviññāṇuppattinivāraṇasamatthena ca andhakārena samannāgatā. Tattha kira cakkhuviññāṇaṃ na jāyati ālokassa abhāvato. Tīsu dīpesu ekappahārena ālokakaraṇasamatthāpi candimasūriyā tattha ālokaṃ na dassenti. Te hi yugandharasamappamāṇe ākāsappadese vicaraṇato cakkavāḷapabbatassa vemajjhena vicaranti, cakkavāḷapabbatañca atikkamma lokantarikanirayā, tasmā te tattha ālokaṃ na dassentīti cakkhuviññāṇaṃ nuppajjati. Yadā pana sabbaññubodhisattassa paṭisandhiggahaṇādīsu obhāso uppajjati, tadā cakkhuviññāṇaṃ uppajjati. ‘‘Aññepi kira bho santi sattā idhūpapannā’’ti taṃ divasaṃ aññamaññaṃ passanti. Ayaṃ pana obhāso ekaṃ yāgupānamattampi na tiṭṭhati, accharāsaṅghāṭamattameva vijjobhāso viya niccharitvā ‘‘kiṃ ida’’nti bhaṇantānaṃyeva antaradhāyati.
“之间”者，指诸轮回世界之境界之间。所谓世界之间的地狱，即各世界、各界之间的空隙、裂缝，是世界中间、界域间隙，那里便是地狱与世界之间的空间。三轮相轮或诸轮回相轮间，彼此相近相依之处即为此间狭隙。该地狱面积广大，约八由旬之巨，宽广无垠，上下无阻隔。正如大地表面无水的封盖，彼处地狱也无封闭，因诸轮回并无天宫飞来遮蔽，又因视觉识生所阻碍，充满黑暗。那里无眼识生，即光明不生，灯火中月日之光也不能照见。此等生存于缭绕云彩、游走虚空的夜叉神中，穿行世界之山，超越轮回界限的地狱，故此他们不见此处光明，眼识不生。唯有恒具通慧之如来于往返之间光明照现时，眼识遂生。彼时众生互有观照，知彼此存在。然此光一闪即逝，犹如微弱火光，不及火炬之光耀，历历消散，像有人说“此何物”声中即消失。
Kiṃ pana kammaṃ katvā tattha sattā nibbattantīti? Bhāriyaṃ dāruṇaṃ garukaṃ mātāpitūnaṃ dhammikasamaṇabrāhmaṇānañca upari aparādhaṃ aññañca divase divase pāṇavadhādiṃ sāhasikakammaṃ katvā uppajjanti tambapaṇṇidīpe abhayacoranāgacorādayo viya. Tesaṃ attabhāvo tigāvutiko hoti, vaggulīnaṃ viya dīghanakhā honti. Te rukkhe vagguliyo viya nakhehi cakkavāḷapāde lagganti, yadā saṃsappantā aññamaññassa hatthapāsagatā honti, atha ‘‘bhakkho no laddho’’ti maññamānā khādanatthaṃ gaṇhituṃ upakkamantā viparivattitvā lokasandhārake udake patanti, vāte paharantepi madhukaphalāni viya chijjitvā udake patanti, patitamattāva accantakhāre udake piṭṭhapiṇḍaṃ viya vilīyanti atisītalabhāvato ātapasantāpābhāvena. Atisītalabhāvameva hi sandhāya accantakhāratā vuttā. Na hi taṃ kappasaṇṭhahanaudakaṃ sampattikaramahāmeghavuṭṭhaṃ pathavīsandhārakaṃ kappavināsakaudakaṃ viya khāraṃ bhavituṃ arahati. Tathā hi sati pathavīpi vilīyeyya, tesaṃ vā pāpakammabalena petānaṃ pakatiudakassa pubbakheḷabhāvāpatti viya tassa udakassa tadā khārabhāvappatti hotīti vuttaṃ ‘‘accantakhāre udake piṭṭhapiṇḍaṃ viya vilīyantī’’ti.
彼处众生因何业力而成？乃因对妻子粗暴沉重，对父母、圣者、婆罗门及他人日复一日重犯罪业，施行杀生等严重业力，因而生于铜铜岛，宛如无畏盗贼蛇类。其身形高三十肘，指甲如爪般长。其指爪似树枝，紧附轮回之足。彼等扭打互击，互相缠绕，殴打抓挠，如同“无所获”者争夺食物，不断翻滚投入水中。风吹犹如摘取蜂蜜般令其脱落，浸水犹如背负劫水般，因酷寒酷热而苦受煎熬。此“酷寒之处”名为背负劫水之地。此非普通湿河水，而如沾满盐分的灾难洪水，令大地毁坏腐蚀。故地更为枯萎腐败。据说“如背负劫水浸泡之地”，众生因恶业力，就如饿鬼食苦水之果报，水中涌现盐分。
Anantānīti aparimāṇāni, ‘‘ettakānī’’ti aññehi minituṃ asakkuṇeyyāni. Tāni ca bhagavā anantena buddhañāṇena avedi ‘‘ananto ākāso, ananto sattanikāyo, anantāni cakkavāḷānī’’ti. Tividhampi hi anantaṃ buddhañāṇena paricchindati sayampi anantattā. Yāvatakañhi ñeyyaṃ, tāvatakaṃ ñāṇaṃ. Yāvatakaṃ ñāṇaṃ, tāvatakameva ñeyyaṃ. Ñeyyapariyantikaṃ ñāṇaṃ, ñāṇapariyantikaṃ ñeyyanti. Tena vuttaṃ ‘‘anantena buddhañāṇena avedī’’tiādi. Anantatā cassa anantañeyyappaṭivijjhaneneva veditabbā tattha appaṭihatacārattā. Idāni yathāvuttamatthaṃ nigamento āha ‘‘evamassa okāsalokopi sabbathā vidito’’ti.
“无量”者指无边无际，“多无数”者指无法以数量衡量。众生不可称为“许多”，因不能捉摸其数。世尊以无量佛智证知，并称“无边空无量，众生无数宝轮无量。”无量以三种方式由佛智洞察，因佛智的无量，故佛亦为无量。所能理解者有边界，所能认识者有限。所能认识边界即所能认识之智。所识终结的智，终结所识智，即智的极限。如是所称“以无量佛智洞知”。无量应因不能测知，且不滥行于其中。此今如实谓之“此空亦广布世间无所不知”。
Api cettha vivaṭṭādīnampi viditatā vattabbā, tasmā vivaṭṭādayopi ādito pabhuti evaṃ veditabbā – saṃvaṭṭo saṃvaṭṭaṭṭhāyī vivaṭṭo vivaṭṭaṭṭhāyīti kappassa cattāri asaṅkhyeyyāni. Tattha saṃvaṭṭanaṃ vinassanaṃ saṃvaṭṭo, vinassamāno asaṅkhyeyyakappo. So pana atthato kāloyeva, tadā pavattamānasaṅkhāravasenassa vināso veditabbo. Saṃvaṭṭato uddhaṃ tathāṭhāyīkālo saṃvaṭṭaṭṭhāyī. Vivaṭṭanaṃ nibbattanaṃ vaḍḍhanaṃ vā vivaṭṭo, vaḍḍhamāno asaṅkhyeyyakappo. Sopi atthato kāloyeva, tadā pavattamānasaṅkhāravasenassa vaḍḍhi veditabbā. Vivaṭṭato uddhaṃ tathāṭhāyīkālo vivaṭṭaṭṭhāyī. Tattha tayo saṃvaṭṭā tejosaṃvaṭṭo āposaṃvaṭṭo vāyosaṃvaṭṭoti. Tisso saṃvaṭṭasīmā ābhassarā subhakiṇhā vehapphalāti. Yadā kappo tejena saṃvaṭṭati, tadā ābhassarato heṭṭhā agginā ḍayhati. Yadā āpena saṃvaṭṭati, tadā subhakiṇhato heṭṭhā udakena vilīyati. Yadā vāyunā saṃvaṭṭati, tadā vehapphalato heṭṭhā vātena viddhaṃsati.
且应诸轮回之流转亦应明知，其起灭皆有起因。所谓轮回有时起，有时灭，轮回即起灭往复。轮回流转者无量无数。所谓轮回乃时，即轮回流转之时。流转之时即轮回所存之处。起灭即生灭，增长或脱落，即流转和止灭。无量无数劫中，此生灭即时间之表象。轮回随光亮流转，则现辉煌，随水流转则现清凉，随着风行则显灿烂。三轮流转为火轮水轮风轮。三轮所存之界显明殊胜，现宝光妙果。轮回明时，火轮照燃地面，水轮流转则沾润水泽，风轮来时则风力破坏。
Vitthārato pana tīsupi saṃvaṭṭakālesu ekaṃ buddhakkhettaṃ vinassati. Buddhakkhettaṃ nāma tividhaṃ hoti jātikkhettaṃ āṇākkhettaṃ visayakkhettañca. Tattha jātikkhettaṃ dasasahassacakkavāḷapariyantaṃ hoti, yaṃ tathāgatassa paṭisandhiggahaṇādīsu kampati. Yattake hi ṭhāne tathāgatassa paṭisandhiñāṇādiñāṇānubhāvo puññaphalasamuttejito saraseneva paṭivijambhati, taṃ sabbampi buddhaṅkurassa nibbattanakkhettaṃ nāmāti buddhakkhettanti vuccati. Āṇākkhettaṃ pana koṭisatasahassacakkavāḷapariyantaṃ, yattha ratanasuttaṃ (khu. pā. 6.1 ādayo; su. ni. 224 ādayo) khandhaparittaṃ (a. ni. 4.67; jā. 1.2.105-106; cūḷava. 251 ādayo) dhajaggaparittaṃ (saṃ. ni. 1.249) āṭānāṭiyaparittaṃ (dī. ni. 3.275 ādayo) moraparittanti (jā. 1.2.17-18) imesaṃ parittānaṃ ānubhāvo vattati. Iddhimā hi cetovasippatto āṇākkhettapariyāpanne yattha katthaci cakkavāḷe ṭhatvā attano atthāya parittaṃ katvā tattheva aññaṃ cakkavāḷaṃ gatopi kataparitto eva hoti. Ekacakkavāḷe ṭhatvā sabbasattānaṃ atthāya paritte kate āṇākkhette sabbasattānampi abhisambhuṇāteva parittānubhāvo tattha devatāhi parittānaṃ sampaṭicchitabbato, tasmā taṃ āṇākkhettanti vuccati. Visayakkhettaṃ pana anantaṃ aparimāṇaṃ. Anantāparimāṇesu hi cakkavāḷesu yaṃ yaṃ tathāgato ākaṅkhati, taṃ taṃ jānāti ākaṅkhappaṭibaddhavuttitāya buddhañāṇassa. Evametesu tīsu buddhakkhettesu ekaṃ āṇākkhettaṃ vinassati, tasmiṃ pana vinassante jātikkhettaṃ vinaṭṭhameva hoti. Vinassantampi ekatova vinassati, saṇṭhahantampi ekatova saṇṭhahati, tassevaṃ vināso saṇṭhahanañca veditabbaṃ.
然而在三轮流转期间，一佛法地必然灭亡。所谓佛法地，分三种：出生地、居住地、影响地。出生地为十万由旬轮回范围，乃如来之所发出觉知波动之地，如莲花涟漪一般照映一切。此称佛法地。居住地为亿千万由旬范围，存有经律论藏之法护持。由此经藏所依，随处可依正法。影响地则无限无边，如来随愿所知所欲。诸佛智量所及，随所愿所知。三佛法地中，若一佛法地灭亡，则出生地亦随之灭亡。灭亡时亦同灭，集会亦同灭，其集会与灭亡同步，称为灭亡与集会。
Yasmiṃ samaye kappo agginā nassati, āditova kappavināsakamahāmegho uṭṭhahitvā koṭisatasahassacakkavāḷe ekaṃ mahāvassaṃ vassati , manussā tuṭṭhā sabbabījāni nīharitvā vapanti, sassesu pana gokhāyitamattesu jātesu gadrabharavaṃ ravanto ekabindumpi na vassati, tadā pacchinnapacchinnameva hoti vassaṃ. Idaṃ sandhāya hi bhagavatā ‘‘hoti so, bhikkhave, samayo yaṃ bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni devo na vassatī’’ti (a. ni. 7.66) vuttaṃ. Vassūpajīvinopi sattā kālaṃ katvā parittābhādibrahmaloke nibbattanti, pupphaphalūpajīviniyo ca devatā. Evaṃ dīghe addhāne vītivatte tattha tattha udakaṃ parikkhayaṃ gacchati, athānupubbena macchakacchapāpi kālaṃ katvā brahmaloke nibbattanti nerayikasattāpi. Tattha nerayikā sattamasūriyapātubhāve vinassantīti eke.
当世界周期消灭火元素之时，犹如迎来毁灭世界的巨大雨云升起，旋绕百千万亿世界，停留一大雨季。此时人类心满意足，收敛一切种子，净化身体而生活。在田野，只见犊牛啼鸣，慌乱不安，却无一滴雨水降落，当时雨季只相续停止、起止分明。对此，世尊曾说：“比库们，这就是很多雨季、很多百季、很多千季、很多百千季，天人便不降雨的时刻。”（引自大集部7.66经）有生命的众生依此时序行住，所住处乃往生智梵天界，花果供养的天人亦然。如此漫长期间，水源枯竭，陆续消逝，继而鱼、龟等水生者亦尽时过，地狱众生亦因此灭亡。此谓地狱众生因日光渐灭而消亡者众。
Jhānaṃ pana vinā natthi brahmaloke nibbatti, etesañca keci dubbhikkhapīḷitā, keci abhabbā jhānādhigamāya, te kathaṃ tattha nibbattantīti? Devaloke paṭiladdhajjhānavasena. Tadā hi ‘‘vassasatasahassassa accayena kappavuṭṭhānaṃ bhavissatī’’ti lokabyūhā nāma kāmāvacaradevā muttasirā vikiṇṇakesā rudammukhā assūni hatthehi puñchamānā rattavatthanivatthā ativiya virūpavesadhārino hutvā manussapathe vicarantā evaṃ ārocenti ‘‘mārisā mārisā ito vassasatasahassassa accayena kappavuṭṭhānaṃ bhavissati, ayaṃ loko vinassissati, mahāsamuddopi ussussissati, ayañca mahāpathavī sineru ca pabbatarājā ḍayhissanti vinassissanti, yāva brahmalokā lokavināso bhavissati, mettaṃ mārisā bhāvetha, karuṇaṃ, muditaṃ, upekkhaṃ mārisā bhāvetha, mātaraṃ upaṭṭhahatha, pitaraṃ upaṭṭhahatha, kule jeṭṭhāpacāyino hothā’’ti. Te pana devā lokaṃ byūhenti sampiṇḍentīti ‘‘lokabyūhā’’ti vuccanti. Te kira disvā manussā yattha katthaci ṭhitāpi nisinnāpi saṃvegajātā sambhamappattāva hutvā tesaṃ āsanne ṭhāne sannipatanti.
但若没有禅定，生命不能往生梵天界。有些天人受饥饿折磨，有的欠缺禅定修习，则无法往生彼处。为何如此呢？因他们在天界能够获得禅定的福报。那时，有名为“世界众神”的欲界天神，头发散乱，面容泪痕，手中抓着簇拥的长发，身着破烂污秽的衣服，怀着极度痛苦，行走人间，悲叹说：“恶魔啊，恶魔啊！不久将有百千世界毁灭，世间将灭亡，浩大海洋将干涸，连山岳丘陵都会焚毁消失，直到梵天界及诸世界皆灭亡。请大家培养慈悲、喜舍、平等，照顾母亲、照料父亲，成为家族长辈的贤士。”这等诸神清点着诸世界，群聚众生，称之为“世界众神”。他们观望着人类，见有人行住坐卧、内心产生忧虑，便聚集于其近旁。
Kathaṃ panete kappavuṭṭhānaṃ jānantīti? ‘‘Dhammatāya sañcoditā’’ti ācariyā. ‘‘Tādisanimittadassanenā’’ti eke. ‘‘Brahmadevatāhi uyyojitā’’ti apare. Tesaṃ pana vacanaṃ sutvā yebhuyyena manussā ca bhummadevatā ca saṃvegajātā aññamaññaṃ muducittā hutvā mettādīni puññāni karitvā devaloke nibbattanti. Tattha dibbasudhābhojanaṃ bhuñjitvā tato vāyokasiṇe parikammaṃ katvā jhānaṃ paṭilabhanti. Devānaṃ kira sukhasamphassavātaggahaṇapaacayena vāyokasiṇe jhānāni sukheneva ijjhanti. Tadaññe pana āpāyikā sattā aparāpariyavedanīyena kammena devaloke nibbattanti. Aparāpariyavedanīyakammarahito hi saṃsāre saṃsaranto nāma satto natthi. Tepi tattha tatheva jhānaṃ paṭilabhanti. Evaṃ devaloke paṭiladdhajjhānavasena sabbepi brahmaloke nibbattanti. Idañca yebhuyyavasena vuttaṃ.
这些众神如何知晓世界毁灭呢？老师说：“这是因法性被激发所致。”有云：“是由此等缘起相示现。”有云：“是由梵天众神所促使。”人间及天界因闻此言，心生忧惧，互相戒勉行善积德，往生天界。彼处享用神圣甘露美食，随后作风入禅定。天人因感受极乐之风，轻易入禅。与此同时，恶道众生由于业报痛苦转生天界。于无痛业相续之众生中，亦得禅定。总之，于天界凭借禅定，众生皆能往生梵天界，这就是依据他们的因缘所说。
Keci pana ‘‘apāyasattā saṃvaṭṭamānalokadhātūhi aññesu lokadhātūsupi nibbattanti. Na hi sabbe apāyasattā tadā rūpārūpabhavesu uppajjantīti sakkā viññātuṃ apāyesu dīghāyukānaṃ devalokūpapattiyā asambhavato. Niyatamicchādiṭṭhiko pana vinassamānepi kappe nirayato na muccatiyeva, tasmā so tattha anibbattitvā piṭṭhicakkavāḷe nibbattati. Niyatamicchādiṭṭhiyā hi samannāgatassa bhavato vuṭṭhānaṃ nāma natthi. Tāya hi samannāgatassa neva saggo atthi, na maggo, tasmā so saṃvaṭṭamānacakkavāḷato aññattha niraye nibbattitvā paccati. Kiṃ pana piṭṭhicakkavāḷaṃ na jhāyatīti? Jhāyati. Tasmiṃ jhāyamānepi esa ākāse ekasmiṃ padese paccatī’’ti vadanti.
有些恶道众生因命终而生于其他世界，非所有恶道众生皆于色无色界转生。因知恶道众生寿命短暂，不可能升天界。起于固定邪见者，即使世界毁灭，却不脱离地狱，故彼生于低层世界，绝无升起之可能。持邪见者心无出路，无天界，无正道故，转生于他处，惟随恶道轮回。问何谓地狱道？答曰“修习禅定”。在彼禅修时，此地狱界天命相现于空中某处。
Vassūpacchedato pana uddhaṃ dīghassa addhuno accayena dutiyo sūriyo pātubhavati, pātubhūte pana tasmiṃ neva rattiparicchedo, na divāparicchedo paññāyati. Eko sūriyo uṭṭheti, eko atthaṃ gacchati, avicchinnasūriyasantāpova loko hoti. Yathā ca kappavuṭṭhānakālato pubbe uppannasūriyavimāne sūriyadevaputto hoti, evaṃ kappavināsakasūriye natthi. Kappavuṭṭhānakāle pana yathā aññe kāmāvacaradevā, evaṃ sūriyadevaputtopi jhānaṃ nibbattetvā brahmalokaṃ upapajjati. Sūriyamaṇḍalaṃ pana pabhassaratarañceva tejavantatarañca hutvā pavattati. Taṃ antaradhāyitvā aññameva uppajjatīti apare. Tattha pakatisūriye vattamāne ākāse valāhakāpi dhūmasikhāpi vattanti, kappavināsakasūriye vattamāne vigatadhūmavalāhakaṃ ādāsamaṇḍalaṃ viya nimmalaṃ nabhaṃ hoti. Ṭhapetvā pañca mahānadiyo sesakunnadiādīsu udakaṃ sussati.
雨季结束后，天空东方升起第二轮太阳。因该太阳升起，昼夜不再分明，无昼夜划分之说。二阳同时升起，一方离去，造成连绵不断的灼热，令世界沉沦。以往世界周期开始时，有太阳神驻藏天宫，今却无此周期毁灭之太阳。周期毁灭时，如同其他欲界天神一般，太阳神在禅定后升于梵天堂。太阳轮转发光灿烂，光辉更甚。此太阳隐没后另起新太阳。其间，有云雾弥漫天空。毁灭太阳之时，无烟云，只见洁净如镜的天空。五大江河、余水及湖泊渐渐干涸。
Tatopi dīghassa addhuno accayena tatiyo sūriyo pātubhavati, yassa pātubhāvā mahānadiyopi sussanti.
随即东方升起第三轮太阳，其光影响连大江河也干涸。
Tatopi dīghassa addhuno accayena catuttho sūriyo pātubhavati, yassa pātubhāvā himavati mahānadīnaṃ pabhavā sīhappapātadaho mandākinīdaho kaṇṇamuṇḍadaho rathakāradaho anotattadaho chaddantadaho kuṇāladahoti ime satta mahāsarā sussanti.
第四颗太阳现在已然灭尽，在此时显现。其显现时如同冰雪山脉似的，其光华能融化大河湖泊，像狮爪所及的炙热，犹如慢陀金水的炎热、剃刀割肉的灼热、车轮骈轮的烈焰、无法言说之热、牙齿咬合时的剧痛、锐利矛尖的灼烧。这七种强烈的热流熏烧熊熊不息。
Tatopi dīghassa addhuno accayena pañcamo sūriyo pātubhavati, yassa pātubhāvā anupubbena mahāsamudde aṅgulipabbatemanamattampi udakaṃ na saṇṭhāti.
第五颗太阳亦现于当今，随着其显现，连浩瀚大海、细小如手指甲大小的山峰与湖泊皆受影响，水面不再凝聚稳定。
Tatopi dīghassa addhuno accayena chaṭṭho sūriyo pātubhavati, yassa pātubhāvā sakalacakkavāḷaṃ ekadhūmaṃ hoti pariyādinnasinehaṃ dhūmena. Yāya hi āpodhātuyā tattha tattha pathavīdhātu ābandhattā sampiṇḍitā hutvā tiṭṭhati, sā chaṭṭhasūriyapātubhāvena parikkhayaṃ gacchati. Yathā cidaṃ, evaṃ koṭisatasahassacakkavāḷānipi.
第六颗太阳现于朗长时代，其辉光包覆遍及整个天下，变成一片浓烟团包绕此地。因水土元素被封锁压实，就凝成一体而立，因受第六太阳之光而逐渐消逝。以此类推，亿万千万颗天下亦依此规律消亡。
Tatopi dīghassa addhuno accayena sattamo sūriyo pātubhavati, yassa pātubhāvā sakalacakkavāḷaṃ ekajālaṃ hoti saddhiṃ koṭisatasahassacakkavāḷehi, yojanasatikādibhedāni sinerukūṭāni palujjitvā ākāseyeva antaradhāyanti. Sā aggijālā uṭṭhahitvā cātumahārājike gaṇhāti. Tattha kanakavimānaratanavimānamaṇivimānāni jhāpetvā tāvatiṃsabhavanaṃ gaṇhāti. Etenevūpāyena yāva paṭhamajjhānabhūmiṃ gaṇhāti, tattha tayopi brahmaloke jhāpetvā ābhassare āhacca tiṭṭhati. Sā yāva aṇumattampi saṅkhāragataṃ atthi, tāva na nibbāyati. Sabbasaṅkhāraparikkhayā pana sappitelajjhāpanaggisikhā viya chārikampi anavasesetvā nibbāyati. Heṭṭhāākāsena saha upariākāso eko hoti mahandhakāro.
第七颗太阳随即显现，其光明犹如一张网覆盖整个天下，连结亿万千万天下。这无数山脉像峰峦叠嶂般耸入天空而隐没。此火网燃起，波及四大天王所辖诸天宫殿。金色宝楼龙宫宝殿悉数燃烧，波及忉利天宫。依此方式，直至达到初禅境界，此火光亦燎原至梵天界，辉映照耀不灭。只要尚有细微存续之行聚存在，则未入灭境。唯有完全断除一切行聚，断除一切燃烧的诸火焰，如覆顶之火焰，方能进入涅槃。在地下大空与上空大空合为一体，即是黑暗混沌。
Evaṃ ekamasaṅkhyeyyaṃ ekaṅgaṇaṃ hutvā ṭhite lokasannivāse lokassa saṇṭhānatthāya devo vassituṃ ārabhati, āditova antaraṭṭhake himapāto viya hoti. Tato kaṇamattā taṇḍulamattā muggamāsabadaraāmalakaeḷālukakumbhaṇḍaalābumattā udakadhārā hutvā anukkamena usabhadveusabhaaḍḍhagāvutagāvutaaḍḍhayojanayojanadviyojana…pe… yojanasatayojanasahassamattā hutvā koṭisatasahassacakkavāḷagabbhantaraṃ yāva avinaṭṭhabrahmalokā pūretvā antaradhāyati. Taṃ udakaṃ heṭṭhā ca tiriyañca vāto samuṭṭhahitvā ghanaṃ karoti parivaṭumaṃ paduminīpatte udakabindusadisaṃ.
于是存在一无量无数之唯一实相，如同站立于世界中央，神祗为护持世界而开始降雨，犹如西风骤降般冰雪覆盖。继而如细米如谷粒，似古代甘蔗花蜜、楠卢果等微细颗粒水滴降落水流间，随着牛群步伐而移动。规模广袤至千万千万颗天下孕育至成熟，充满未曾毁灭的梵天界而逐渐隐没。这水面，风从下方与上方吹起，凝成密厚水云，绕转如池中莲花水珠。
Kathaṃ tāvamahantaṃ udakarāsiṃ ghanaṃ karotīti ce? Vivarasampadānato vātassāti. Tañhissa tahiṃ tahiṃ vivaraṃ deti. Taṃ evaṃ vātena sampiṇḍiyamānaṃ ghanaṃ kariyamānaṃ parikkhayamānaṃ anupubbena heṭṭhā otarati. Otiṇṇe otiṇṇe udake brahmalokaṭṭhāne brahmaloko, uparicatukāmāvacaradevalokaṭṭhāne ca devalokā pātubhavanti. Cātumahārājikatāvatiṃsabhavanāni pana pathavīsambandhatāya na tāva pātubhavanti. Purimapathaviṭṭhānaṃ otiṇṇe pana balavavātā uppajjanti, te taṃ pihitadvāre dhammakaraṇe ṭhitaudakamiva nirussāsaṃ katvā rumbhanti . Madhurodakaṃ parikkhayaṃ gacchamānaṃ upari rasapathaviṃ samuṭṭhāpeti, udakapiṭṭhe uppalinīpattaṃ viya pathavī saṇṭhāti. Sā vaṇṇasampannā ceva hoti gandharasasampannā ca nirudakapāyāsassa upari paṭalaṃ viya. Ettha pana mahābodhipallaṅkaṭṭhānaṃ vinassamāne loke pacchā vinassati, saṇṭhahamāne paṭhamaṃ saṇṭhahatīti veditabbaṃ.
问：「如此巨大水域如何凝成密集？」答曰：因存在层层裂隙，风自各处穿行，其中纵横交错的裂隙形成通道。被风吹压凝集的水云逐渐消融消散，并缓缓沉降。经历沉降后，在梵天界层处有梵天出现，上层四大天王及忉利天宫诸天亦随之现身。但四大天王所辖诸天室因与地面相关联，尚未全部显现。当水面下降至前陆地，则产生强劲风暴，此风如封闭大门，阻断流水，引起水流扰动。味甘之水逐渐消逝，汇聚成一条细如蔓延的路径。水体之色美丽，富有天界音韵，如莲叶轻覆甘露之上。此处当大菩提樹坐台消灭时，世界随后灭亡，第一颗天下亦随之灭亡，应当如此理解。
Tadā ca ābhassarabrahmaloke paṭhamatarābhinibbattā sattā āyukkhayā vā puññakkhayā vā tato cavitvā opapātikā hutvā idhūpapajjanti, te honti sayaṃpabhā antalikkhacarā, te taṃ rasapathaviṃ sāyitvā taṇhābhibhūtā āluppakārakaṃ paribhuñjituṃ upakkamanti. Atha tesaṃ sayaṃpabhā antaradhāyati, andhakāro hoti. Te andhakāraṃ disvā bhāyanti. Tato tesaṃ bhayaṃ nāsetvā sūrabhāvaṃ janayantaṃ paripuṇṇapaññāsayojanaṃ sūriyamaṇḍalaṃ pātubhavati. Te taṃ disvā ‘‘ālokaṃ paṭilabhimhā’’ti haṭṭhatuṭṭhā hutvā ‘‘amhākaṃ bhītānaṃ bhayaṃ nāsetvā sūrabhāvaṃ janayanto uṭṭhito, tasmā sūriyo hotū’’ti sūriyotvevassa nāmaṃ karonti.
当时，在光明照耀的梵天界，最初出生的众生们，随着寿命的终结或福报的消失离开那里，成为非初生者，降生于此处。这些众生自具光明，游行于天空之中。他们承受着天地间的味果，被渴望所覆，趋向去获得满足有害的缘由物。然后，他们自身的光明消失，成为黑暗。见此黑暗，众生恐怖害怕。于是他们不灭除恐惧，而是生起香气，显现长达五十由旬的圆满慧根的太阳轮。他们见此便从座位上起立，说：『由于得见光明，我已起立，不再害怕者，太阳乃当生。』于是他们称这个为太阳。
Atha sūriye divasaṃ ālokaṃ katvā atthaṅgate ‘‘yampi ālokaṃ labhimha, sopi no naṭṭho’’ti puna bhītā honti. Tesaṃ evaṃ hoti ‘‘sādhu vatassa, sace aññaṃ ālokaṃ labheyyāmā’’ti. Tesaṃ cittaṃ ñatvā viya ekūnapaññāsayojanaṃ candamaṇḍalaṃ pātubhavati. Te taṃ disvā bhiyyoso mattāya haṭṭhatuṭṭhā hutvā ‘‘amhākaṃ chandaṃ ñatvā viya uṭṭhito, tasmā cando hotū’’ti candotvevassa nāmaṃ karonti.
然后太阳制造了白昼光明，但他们仍然害怕说：『我们若得光明，还恐怖未除。』于是他们心念有如明了一般，见到了四十九由旬的圆满慧力的月亮圈。他们见此更加得意，纷纷从座位上起立，说：『我们如同明了心念而起立，因此月亮乃当生。』遂为它起名为月亮。
Evaṃ candimasūriyesu pātubhūtesu nakkhattāni tārakarūpāni pātubhavanti, tato pabhuti rattindivā paññāyanti, anukkamena ca māsaḍḍhamāsautusaṃvaccharā, candimasūriyānaṃ pātubhūtadivaseyeva sinerucakkavāḷahimavantapabbatā dīpasamuddā ca pātubhavanti. Te ca kho apubbaṃ acarimaṃ phagguṇapuṇṇamadivaseyeva pātubhavanti. Kathaṃ? Yathā nāma kaṅgubhatte paccamāne ekappahāreneva pubbuḷakā uṭṭhahanti, eke padesā thūpathūpā honti, eke ninnaninnā, eke samasamā, evameva thūpathūpaṭṭhāne pabbatā honti, ninnaninnaṭṭhāne samuddā, samasamaṭṭhāne dīpāti.
于是，如此月亮与太阳所现的地方，星星、恒星的形象显现出来。然后他们见到光明昼夜交替，随着岁月和月份增减而变化。星月日轮在一个日夜当中出现山峰、岛屿、冰川、雪山、岛屿与海洋。他们亦初现这种现象，仿佛在一五日一夜的满月之时。譬如在割断芦苇的季节中，起泡的水柱升起，有的地方高耸，有的倾斜，有的均匀。正如芦苇丛生的地方有高山，低洼之处有海洋，平坦之地有岛屿。
Atha tesaṃ sattānaṃ rasapathaviṃ paribhuñjantānaṃ kammena ekacce vaṇṇavanto honti, ekacce dubbaṇṇā honti. Tattha vaṇṇavanto dubbaṇṇe atimaññanti, tesaṃ atimānapaccayā sāpi rasapathavī antaradhāyati, bhūmipappaṭako pātubhavati. Atha nesaṃ teneva nayena sopi antaradhāyati, atha padālatā pātubhavati. Teneva nayena sāpi antaradhāyati, akaṭṭhapāko sāli pātubhavati akaṇo athuso sugandho taṇḍulaphalo. Tato nesaṃ bhājanāni uppajjanti. Te sāliṃ bhājane ṭhapetvā pāsāṇapiṭṭhiyaṃ ṭhapenti, sayameva jālasikhā uṭṭhahitvā taṃ pacati. So hoti odano sumanajātipupphasadiso, na tassa sūpena vā byañjanena vā karaṇīyaṃ atthi, yaṃ yaṃ rasaṃ bhuñjitukāmā honti, taṃtaṃrasova hoti. Tesaṃ taṃ oḷārikaṃ āhāraṃ āharayataṃ tato pabhuti muttakarīsaṃ sañjāyati. Tathā hi rasapathavī bhūmipappaṭako padālatāti ime tāva paribhuttā sudhāhāro viya khudaṃ vinodetvā rasaharaṇīhi rasameva paribyūhentā tiṭṭhanti vatthuno sukhumabhāvena, na nissandā, sukhumabhāveneva gahaṇindhanameva ca hoti. Odano pana paribhutto rasaṃ vaḍḍhentopi vatthuno oḷārikabhāveneva nissandaṃ vissajjento passāvaṃ karīsañca uppādeti.
这些众生周游天地间，在他们中间有色彩鲜明者，也有颜色晦暗者。颜色鲜明者看不起颜色晦暗者，因他们的骄傲，那些味果地也消失，出现了贫瘠之地。然后依此因缘，颜色鲜明者也消失，出现了表面被蔓草覆盖的土地。依此因缘，蔓草也消失，现出不净田里的稻谷，有菜籽、乌黑、芳香的谷穗。于是食物产生。他们用这些米作为主食，设下石钵作食器，并亲自点起篝火烹煮。这饭像是优美的花朵，但其味道既不是香味也无佐味，只有他们心愿享受的滋味。于是他们摄取这粗劣的食物，见到光明，产生自由牧养意念。正如味果地出现贫瘠、蔓草和稻谷，众生虽以粗劣饮食自娱，但他们以细腻的质地停驻，不依赖别人，仅以细腻质地如同藏火一般维持。粗劣食物虽增加味道，但却导致疏松，产生洞穴。
Atha tesaṃ nikkhamanatthāya vaṇamukhāni pabhijjanti. Purisassa purisabhāvo, itthiyā itthibhāvo pātubhavati. Purimattabhāvesu hi pavattaupacārajjhānānubhāvena yāva sattasantānesu kāmarāgo vikkhambhanavegena samito , na tāva bahalakāmarāgūpanissayāni itthipurisindriyāni pāturahesuṃ. Yadā panassa vicchinnatāya bahalakāmarāgo laddhāvasaro ahosi, tadā tadupanissayāni tāni sattānaṃ attabhāvesu sañjāyiṃsu, tadā itthī purisaṃ, puriso ca itthiṃ ativelaṃ upanijjhāyati. Tesaṃ ativelaṃ upanijjhāyanapaccayā kāmapariḷāho uppajjati, tato methunaṃ dhammaṃ paṭisevanti. Te asaddhammapaṭisevanapaccayā viññūhi garahiyamānā viheṭhiyamānā tassa asaddhammassa paṭicchādanahetu agārāni karonti. Te agāraṃ ajjhāvasamānā anukkamena aññatarassa alasajātikassa sattassa diṭṭhānugatiṃ āpajjantā sannidhiṃ karonti. Tato pabhuti kaṇopi thusopi taṇḍulaṃ pariyonandhanti, lāyitaṭṭhānampi na paṭiviruhati.
然后，这些众生离开居住地，打算进入森林。男性乃显现男性相，女性显现女性相。但如果前辈及其后裔间有引导受学者礼敬至七代时，淫欲平息迅速消散，这时男性女性之根器就不再彼此相感欢悦。若淫欲被断绝而有时机临及，则彼此根器生起相感，男女间发生逾时爱心。彼时众生遂共修交合法。因不正法而修作，贤者鄙弃，导致纷争而毁坏其法。众生在这些纷争纷扰中，见彼非法者弃家，渐次聚集于某些懒惰家族，逐渐形成住处。于是开始有人种植稻谷，即使收割后也不舍弃粮食，甚至种子也不抛弃。
Te sannipatitvā anutthunanti ‘‘pāpakā vata bho dhammā sattesu pātubhūtā, mayañhi pubbe manomayā ahumhā’’ti, aggaññasutte (dī. ni. 3.128) vuttanayena vitthāretabbaṃ. Tato mariyādaṃ ṭhapenti, athaññataro satto aññassa bhāgaṃ adinnaṃ ādiyati, taṃ dvikkhattuṃ paribhāsetvā tatiyavāre pāṇileḍḍudaṇḍehi paharanti. Te evaṃ adinnādāne kalahamusāvādadaṇḍādānesu uppannesu ca sannipatitvā cintayanti ‘‘yannūna mayaṃ ekaṃ sattaṃ sammanneyyāma, yo no sammā khīyitabbaṃ khīyeyya, garahitabbaṃ garaheyya, pabbājetabbaṃ pabbājeyya, mayaṃ panassa sālīnaṃ bhāgamanuppadassāmā’’ti. Evaṃ katasanniṭṭhānesu pana sattesu imasmiṃ tāva kappe ayameva bhagavā bodhisattabhūto tena samayena tesu sattesu abhirūpataro ca dassanīyataro ca mahesakkhataro ca buddhisampanno paṭibalo niggahapaggahaṃ kātuṃ. Te taṃ upasaṅkamitvā yācitvā sammanniṃsu. So tena mahājanena sammatoti mahāsammato, khettānaṃ adhipatīti khattiyo, dhammena samena paresaṃ rañjetīti rājāti tīhi nāmehi paññāyittha. Yañhi loke acchariyaṭṭhānaṃ, bodhisattova tattha ādipurisoti evaṃ bodhisattaṃ ādiṃ katvā khattiyamaṇḍale saṇṭhite anupubbena brāhmaṇādayopi vaṇṇā saṇṭhahiṃsu.
他们聚集互相攻击，言说道：『恶法已普遍生于众生之中，我们曾经心想那是心造之法。』此事可从《阿迦耶那经》详解得知。于是他们设定规矩，其中一众生侵夺他人份额，二次谴责，三次以棍棒刑罚。因抢夺、纷争、谎语和惩罚生诸纷争，众生聚集，思惟：『我们若能调和天下众生，善饭必当由其合理取用，若其应约当受鞭笞、责备、逐出，我们共同获得平等份额。』从此聚集完备的众生，即在此劫中该世尊乃成佛时，乃为这群众生最为英俊、最可见闻、最有大神通且具足佛智，能够制服并摄受他人。众生见他，前来乞求，随喜赞同，称其为布施之长者、畜牧之主、王者，因行正法而令众生喜悦，得名三王。他以奇妙智慧为世称颂，因而被称为本初菩萨。诸如在帝王部族聚集时，婆罗门等各族亦相继聚集。
Tattha kappavināsakamahāmeghato yāva jālopacchedo, idamekamasaṅkhyeyyaṃ saṃvaṭṭoti vuccati. Kappavināsakajālopacchedato yāva koṭisatasahassacakkavāḷaparipūrako sampattimahāmegho, idaṃ dutiyamasaṅkhyeyyaṃ saṃvaṭṭaṭṭhāyīti vuccati. Sampattimahāmeghato yāva candimasūriyapātubhāvo, idaṃ tatiyamasaṅkhyeyyaṃ vivaṭṭoti vuccati. Candimasūriyapātubhāvato yāva puna kappavināsakamahāmegho, idaṃ catutthamasaṅkhyeyyaṃ vivaṭṭaṭṭhāyīti vuccati. Vivaṭṭaṭṭhāyīasaṅkhyeyyaṃ catusaṭṭhiantarakappasaṅgahaṃ. ‘‘Vīsatiantarakappasaṅgaha’’nti keci. Sesāsaṅkhyeyyāni kālato tena samappamāṇāneva. Imāni cattāri asaṅkhyeyyāni eko mahākappo hoti. Evaṃ tāva agginā vināso ca saṇṭhahanañca veditabbaṃ.
在此，劫毁灭的大雷云持续到天地分裂，这一期称为第一无量劫。劫毁灭的天地分裂持续至充满千万亿轮回的大雷云，这一期称为第二无量劫。持续至月日升起的光辉，这一期称为第三无量劫。从月日光辉持续到劫毁灭的大雷云，这一期称为第四无量劫。第四无量劫乃循环往复的六十劫总合。有些谓之二十劫总合。剩余之数，皆随着时间流逝而相应结束。这四个无量劫合成一大劫。由此可以知道，火的毁灭和重建也是如此。
Yasmiṃ pana samaye kappo udakena nassati, āditova kappavināsakamahāmegho vuṭṭhahitvāti pubbe vuttanayeneva vitthāretabbaṃ. Ayaṃ pana viseso – yathā tattha dutiyasūriyo, evamidha kappavināsako khārudakamahāmegho vuṭṭhāti. So ādito sukhumaṃ sukhumaṃ vassanto anukkamena mahādhārāhi koṭisatasahassacakkavāḷānaṃ pūrento vassati. Khārudakena phuṭṭhaphuṭṭhā pathavīpabbatādayo vilīyanti, udakaṃ samantato vātehi dhārīyati. Pathaviyā heṭṭhimantato pabhuti yāva dutiyajjhānabhūmiṃ udakaṃ gaṇhāti. Tena hi khārudakena phuṭṭhaphuṭṭhā pathavīpabbatādayo udake pakkhittaloṇasakkharā viya vilīyanteva, tasmā pathavīsandhārakaudakena saddhiṃ ekūdakameva taṃ hotīti keci. Apare pana ‘‘pathavīsandhārakaudakaṃ taṃ sandhārakavāyukkhandhañca anavasesato vināsetvā sabbattha sayameva eko ghanabhūto tiṭṭhatī’’ti vadanti, taṃ yuttaṃ. Upari pana chapi brahmaloke vilīyāpetvā subhakiṇhe āhacca tiṭṭhati, taṃ yāva aṇumattampi saṅkhāragataṃ atthi, tāva na vūpasammati, udakānugataṃ pana sabbaṃ saṅkhāragataṃ abhibhavitvā sahasā vūpasammati, antaradhānaṃ gacchati. Heṭṭhāākāsena saha upariākāso eko hoti mahandhakāroti sabbaṃ vuttasadisaṃ. Kevalaṃ panidha ābhassarabrahmalokaṃ ādiṃ katvā loko pātubhavati. Subhakiṇhato cavitvā ābhassaraṭṭhānādīsu sattā nibbattanti. Tattha kappavināsakamahāmeghato yāva kappavināsakakhārudakopacchedo, idamekamasaṅkhyeyyaṃ . Udakupacchedato yāva sampattimahāmegho, idaṃ dutiyamasaṅkhyeyyaṃ. Sampattimahāmeghato yāva candimasūriyapātubhāvo, idaṃ tatiyamasaṅkhyeyyaṃ. Candimasūriyapātubhāvato yāva kappavināsakamahaāmegho, idaṃ catutthamasaṅkhyeyyaṃ. Imāni cattāri asaṅkhyeyyāni eko mahākappo hoti. Evaṃ udakena vināso ca saṇṭhahanañca veditabbaṃ.
当劫中水因煞灭时，如先所说，劫毁灭的大雷云便出现。此处特别之处，如前被称为第二日的日光，劫毁灭的咸水大雷云出现。它最初如微细细雨般缓缓降落，随后以大水流充盈千万亿轮回的空间。被咸水触碰的山地等渐渐溶解，水被四面之风托持着。水流从山基低处向次中天层推移。因咸水使触及之山地如同被溶解的盐渍一般消逝，所以称之为一体水。另有人说，山地水与托持山地之风结合，不消散而凝结成密集水体，此说亦合适。此水流进入梵天世界扩展，绵延存在，直至微小构成元素消散之前不止息。水虽随风消散，又能迅速重新生成。天地空间合一呈现大暗无光景象，如佛所述。唯独透明光明的梵天界妖莹显现其始，众生因此复生。直到劫毁灭的咸水断绝为止，为一期无量劫。水毁灭与重建随之可知。
Yasmiṃ samaye kappo vātena nassati, āditova kappavināsakamahāmegho vuṭṭhahitvāti pubbe vuttanayeneva vitthāretabbaṃ. Ayaṃ pana viseso – yathā tattha dutiyasūriyo, evamidha kappavināsanatthaṃ vāto samuṭṭhāti. So paṭhamaṃ thūlarajaṃ uṭṭhāpeti, tato saṇharajaṃ sukhumavālikaṃ thūlavālikaṃ sakkharapāsāṇādayoti yāvakūṭāgāramatte pāsāṇe visamaṭṭhāne ṭhitamahārukkhe ca uṭṭhāpeti. Te pathavito nabhamuggatā na puna patanti, tattheva cuṇṇavicuṇṇā hutvā abhāvaṃ gacchanti. Athānukkamena heṭṭhā mahāpathaviyā vāto samuṭṭhahitvā pathaviṃ parivattetvā uddhaṃ mūlaṃ katvā ākāse khipati. Yojanasatappamāṇāpi pathavippadesā dviyojanatiyojanacatuyojanapañcayojanachayojanasattayojanappamāṇāpi pabhijjitvā vātavegukkhittā ākāseyeva cuṇṇavicuṇṇā hutvā abhāvaṃ gacchanti. Cakkavāḷapabbatampi sinerupabbatampi vāto ukkhipitvā ākāse khipati. Te aññamaññaṃ abhihantvā cuṇṇavicuṇṇā hutvā vinassanti. Etenevūpāyena bhūmaṭṭhakavimānāni ca ākāsaṭṭhakavimānāni ca vināsento chakāmāvacaradevaloke vināsetvā koṭisatasahassacakkavāḷāni vināseti. Tattha cakkavāḷā cakkavāḷehi, himavantā himavantehi, sinerū sinerūhi aññamaññaṃ samāgantvā cuṇṇavicuṇṇā hutvā vinassanti. Pathavito yāva tatiyajjhānabhūmi vāto gaṇhāti, navapi brahmaloke vināsetvā vehapphale āhacca tiṭṭhati. Evaṃ pathavīsandhārakaudakena taṃsandhārakavātena ca saddhiṃ sabbasaṅkhāragataṃ vināsetvā sayampi vinassati avaṭṭhānassa kāraṇābhāvato. Heṭṭhāākāsena saha upariākāso eko hoti mahandhakāroti sabbaṃ vuttasadisaṃ. Idha pana subhakiṇhabrahmalokaṃ ādiṃ katvā loko pātubhavati. Vehapphalato cavitvā subhakiṇhaṭṭhānādīsu sattā nibbattanti. Tattha kappavināsakamahāmeghato yāva kappavināsakavātupacchedo, idamekamasaṅkhyeyyaṃ. Vātupacchedato yāva sampattimahāmegho, idaṃ dutiyamasaṅkhyeyyantiādi vuttanayameva. Evaṃ vātena vināso ca saṇṭhahanañca veditabbaṃ.
当劫中风因煞灭时，如前所说，劫毁灭的大雷云便出现。此处特别之处，如被称为第二日的日光，风毁灭的大雷云便生。它最初掀起巨大尘埃，然后风摧散细尘大风暴横横于岩石崖壁之间。尘埃升腾至空中后便不复落下，最终分散消失。随后微风由上空开始，掀起大风旋转，将大地翻转，连根拔起抛入空中，覆盖范围达数十由旬。尘埃如细盐般消散无踪。风还掀起轮回空间大山和雪山互相撞击，尘埃消散瓦解。地面直到第三天中天层被风托持并止于梵天界。如此风联合地水毁灭万物，连席座及其上所有构造皆被摧毁消散。天地空间合一呈现大暗无光景象，如佛所述。唯独透明光明的梵天界产生并遍布世界，众生因此复生。此时风毁灭至风毁灭断绝之时为一期无量劫。风毁灭与重建可据此知。
Atha kiṃkāraṇā evaṃ loko vinassati. Yadipi hi saṅkhārānaṃ ahetuko sarasanirodho vināsakābhāvato, santānanirodho pana hetuvirahito natthi. Yathā taṃ sattanikāyesūti bhājanalokassapi sahetukena vināsena bhavitabbaṃ, tasmā kimevaṃ lokavināse kāraṇanti? Akusalamūlaṃ kāraṇaṃ. Yathā hi tattha nibbattanakasattānaṃ puññabalena paṭhamaṃ loko vivaṭṭati, evaṃ tesaṃ pāpakammabalena saṃvaṭṭati, tasmā akusalamūlesu ussannesu evaṃ loko vinassati. Yathā hi rāgadosamohānaṃ adhikabhāvena yathākkamaṃ rogantarakappo satthantarakappo dubbhikkhantarakappoti ime tividhā antarakappā vivaṭṭaṭṭhāyimhi asaṅkhyeyyakappe jāyanti. Evamete yathāvuttā tayo saṃvaṭṭā rāgādīnaṃ adhikabhāveneva honti.
那末，何故诸世界会如此毁灭？虽说诸法无因无缘而灭，灭无因亦无，但对于诸世系而言，依因缘毁灭必然发生。既然生于种种身躯的世间，亦必因缘而生灭。何以诸界毁灭？因恶根缘故。犹如那些由善力灭尽的初生世界，或由恶业力而消灭的世界。因贪嗔痴等三恶根过度，时间进程中会出现三种劫，即毁灭劫、转变劫和饥劫。如此三劫皆由贪嗔痴等恶根之增盛而成。
Tattha rāge ussannatare agginā vinassati, dose ussannatare udakena vinassati. Dose hi ussannatare adhikatarena dosena viya tikkhatarena khārudakena vināso yuttoti. Keci pana ‘‘dose ussannatare agginā, rāge udakenā’’ti vadanti, tesaṃ kira ayamadhippāyo – pākaṭasattusadisassa dosassa aggisadisatā, apākaṭasattusadisassa rāgassa khārudakasadisatā ca yuttāti. Mohe pana ussannatare vātena vinassati. Evaṃ vinassantopi ca nirantarameva satta vāre agginā nassati, aṭṭhame vāre udakena, puna satta vāre agginā, aṭṭhame udakenāti evaṃ aṭṭhame aṭṭhame vāre vinassanto sattakkhattuṃ udakena vinassitvā puna satta vāre agginā nassati. Ettāvatā tesaṭṭhi kappā atītā honti. Etthantare udakena nassanavāraṃ sampattampi paṭibāhitvā laddhokāso vāto paripuṇṇacatusaṭṭhikappāyuke subhakiṇhe viddhaṃsento lokaṃ vināseti. Ettha pana rāgo sattānaṃ bahulaṃ pavattatīti aggivasena bahuso lokavināso veditabbo. Iti evaṃ imehi kāraṇehi vinassitvā saṇṭhahantaṃ saṇṭhahitvā ṭhitañca okāsalokaṃ bhagavā yāthāvato avedīti evampissa sabbathā okāsaloko viditoti daṭṭhabbaṃ.
其中，贪的激烈时火毁灭，嗔的激烈时水毁灭。嗔愈盛，则如咸水毁灭更为猛烈，此说合理。有人说嗔激烈水毁灭，贪激烈火毁灭；此为矛盾，实则火伴恶，水伴贪较适当。痴激烈时风毁灭。如此毁灭循环：七个世代由火毁灭，第八由水毁灭；七个世代火毁灭，第八水毁灭，如此轮回。至今已过数百劫。若间隔以水毁灭之数增多，则再由火毁灭，风遂摧毁世界，使其覆灭。因贪为众生中最常见之恣意，故宜视火灭为多见。由此及其他缘起，世界毁灭与重建事实如讲述者所说清楚。
Yaṃ pana heṭṭhā vuttaṃ ‘‘sabbathā viditalokattā lokavidū’’ti, idāni taṃ nigamento āha ‘‘evaṃ sabbathā viditalokattā lokavidū’’ti. Tattha sabbathāti lakkhaṇādippabhedato saṅkhāralokassa, āsayādippabhedato sattalokassa, parimāṇasaṇṭhānādippabhedato okāsalokassāti evaṃ sabbappakārena viditalokattāti attho.
前文所云“诸世界时常被智慧通晓之人完全了知”，现今经典对此亦述：“如此，诸世界时常被智慧通晓之人完全了知。”其中“诸”、“完全”依分类而言，可指依其特征分别的造法世界，依缠染分别的三界众生，依大小相续的时空，即广义上的诸世界彻底清楚明了之义。
Idāni anuttaroti padassa atthaṃ saṃvaṇṇento āha ‘‘attano pana guṇehī’’tiādi. Tattha attanoti nissakkatthe sāmivacanametaṃ, attatoti attho. Guṇehi attano visiṭṭhatarassāti sambandho. Taraggahaṇañcettha ‘‘anuttaro’’ti padassa atthaniddesatāya kataṃ, na visiṭṭhassa kassaci atthitāya. Sadevake hi loke sadisakappopi nāma koci tathāgatassa natthi, kuto sadiso, visiṭṭhe pana kā kathā. Kassacīti kassacipi. Abhibhavatīti sīlasampadāya upanissayabhūtānaṃ hirottappamettākaruṇānaṃ visesapaccayānaṃ saddhāsativīriyapaññānañca ukkaṃsappattiyā samudāgamato paṭṭhāya na aññasādhāraṇo savāsanapaṭipakkhassa pahīnattā ukkaṃsapāramippatto satthu sīlaguṇo, tena bhagavā sadevakaṃ lokaṃ aññadatthu abhibhuyya pavattati, na sayaṃ kenaci abhibhuyyatīti adhippāyo. Evaṃ samādhiguṇādīsupi yathārahaṃ vattabbaṃ. Sīlādayo cete lokiyalokuttaramissakā veditabbā, vimuttiñāṇadassanaṃ pana lokiyaṃ kāmāvacarameva.
现在为了解释“无上”的词义，宣说道：『至己德者』等语。此处“自他”【attanoti】为附着意义的对等表达；“自他”【attanoti】即义也。由品德相较而言，“自他”表其更胜更为杰出之义。所谓“无上”一词，乃以指示义说而为作，此时非谓有谁为特殊优胜。所谓“某人”【kassaci】者，不论是某个人都有之意。所谓“超越”【Abhibhavatīti】者，是指由戒德所依止的贪、嗔、痴的断除、舍弃、慈悲及信、念、精进、慧等种种殊胜因缘，具足无上品质，超过众居于尊胜之境，不为世间常人所及，故称世尊品德超越众生。世尊因具此殊胜之戒德与功德，故称称王及调御众生，非谓他人有此超越力为王。依此理，于定境等诸功德亦当依理而说。戒德等若有相较，世间与出世间品德应分别认知，唯解脱见闻乃世间品德之极。
Yadi evaṃ kathaṃ tena sadevakaṃ lokaṃ abhibhavatīti? Tassapi ānubhāvato asadisattā. Tampi hi visayato pavattito pavattiākārato ca uttaritarameva. Tañhi anaññasādhāraṇaṃ satthu vimuttiguṇaṃ ārabbha pavattati, pavattamānañca atakkāvacaraṃ paramagambhīraṃ saṇhaṃ sukhumaṃ sātisayaṃ paṭipakkhadhammānaṃ suppahīnattā suṭṭhu pākaṭaṃ vibhūtataraṃ katvā pavattati, sammadeva ca vasībhāvassa pāpakattā bhavaṅgaparivāsassa ca atiparittakattā lahu lahu pavattatīti.
若问：『若如此为王者，如何能调御诸天众生？』其理亦从彼境而知。此王身处所缘境乃依其所现境而为上乘。以此故，世尊以其无比殊胜之解脱品德起教化趣，化行中无以言说之深奥、细微、敏逸、法义细致、敌害消除等种种功德悉皆具足并广显，展现其庄严。其庄严亦昭示其主宰庄严、圣者庄严及支配意欲等极妙威势。由于如此，世尊如实示现庄严与正法，令众生遵行，不违背正法威严，故称庄严法王。
Evaṃ sīlādiguṇehi bhagavato uttaritarassa abhāvaṃ dassetvā idāni sadisassapi abhāvaṃ dassetuṃ ‘‘sīlaguṇenapi asamo’’tiādi vuttaṃ. Tattha asamoti ekasmiṃ kāle natthi etassa sīlādiguṇena samo sadisoti asamo. Tathā asamehi samo asamasamo. Asamā vā samā etassāti asamasamo. Sīlādiguṇena natthi etassa paṭimāti appaṭimo. Sesapadadvayepi eseva nayo. Tattha upamāmattaṃ paṭimā, sadisūpamā paṭibhāgo, yugaggāhavasena ṭhito paṭipuggaloti veditabbo.
如是以戒德等功德，世尊示现其无上不可比之处，此时亦应示现无可比拟。故有言曰『以戒德亦不平等』等。此处『不平等』者，乃谓以戒德等功德衡之，于某一时无谓有平等义。故彼不平等实为无相平等之义。又如彼诸不平等意谓无有等亦无有不等之意。言戒德等功德，不可谓有分量少多之别。此乃二义结论。且于此乃譬喻比喻，谓相对平等、相似、同时成立之修行人而立。
Na kho panāhaṃ bhikkhave samanupassāmītiādīsu mama samantacakkhunā hatthatale āmalakaṃ viya sabbaṃ lokaṃ passantopi tattha sadevake…pe… pajāya attano attato sīlasampannataraṃ sampannatarasīlaṃ kañcipi puggalaṃ na kho pana passāmi tādisassa abhāvatoti adhippāyo.
比库们，我非以种种显相皆历见世间如同地上皂荚果般普摄观照诸众生，乃至诸天亦然，更加以观察，而于诸天中我未曾见有比世尊更具更胜戒德者，非谓世间有此不足之义。此为判断依据。
Aggappasādasuttādīnīti ettha –
所谓《初善说经》等指此而说——
‘‘Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññīnāsaññino vā, tathāgato tesaṃ aggamakkhāyati arahaṃ sammāsambuddho. Ye, bhikkhave, buddhe pasannā, agge te pasannā. Agge kho pana pasannānaṃ aggo vipāko hotī’’ti (a. ni. 4.34; itivu. 90) –
“诸比库，众生无论有无数足、多足、或四足，命有色者及无色者，受有记忆者及无记者，诸如此类如来以最上者称之为阿拉汉，正自觉者。诸比库，种种欢喜在佛者，彼佛最为欢喜。由彼欢喜者为最欢喜者果。”（《增支部》4.34；《中部·90经》）
Idaṃ aggappasādasuttaṃ. Ādi-saddena –
此为第一开端经文。开头语曰：
‘‘Sadevake, bhikkhave, loke…pe… sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthu daso vasavattī, tasmā tathāgatoti vuccatī’’ti (a. ni. 4.23; dī. ni. 3.188) –
『比库们，世间众生……如是……如人间众生中，如来独尊，无有比肩，统领十方诸天，故号为如来』（消息：增支部4.23；中部长部增支3.188）。
Evamādīni suttapadāni veditabbāni. Ādikā gāthāyoti –
因此，应当知晓诸经文开端语句。所谓开头韵句为：
‘‘Ahañhi arahā loke, ahaṃ satthā anuttaro;
『我是世间阿拉汉，我是无上导师；
Ekomhi sammāsambuddho, sītibhūtosmi nibbuto. (mahāva. 11; ma. ni. 1.285; 2.341);
我是正觉佛陀，身寒寂灭已涅槃。（大般涅槃经11；中部长部1.285；2.341）』；
‘‘Danto damayataṃ seṭṭho, santo samayataṃ isi;
『我斥伏众生为首，我净化修道圣者；』
Mutto mocayataṃ aggo, tiṇṇo tārayataṃ varo. (itivu. 112)
「超脱者是解脱者，超越者是渡者，卓越者是优胜者。」（如是经卷112）
‘‘Nayimasmiṃ loke parasmiṃ vā pana,
「不是在此世界，也不是在彼世界，
Buddhena seṭṭho sadiso ca vijjati;
与佛最尊最相似者存在，
Āhuneyyānaṃ paramāhutiṃ gato,
已到至高的供养，
Puññatthikānaṃ vipulapphalesina’’nti. (vi. va. 1047; kathā. 799) –
是积累功德的广大果报。」（论义集经卷6，语录799）——
Evamādikā gāthā vitthāretabbā.
如此这般的偈句应当详细展开解释。
Purisadammasārathītiādīsu damitabbāti dammā, damituṃ araharūpā. Purisā ca te dammā cāti purisadammā. Visesanassa cettha paranipātaṃ katvā niddeso, dammapurisāti attho. ‘‘Satipi mātugāmassapi dammabhāve purisaggahaṇaṃ ukkaṭṭhaparicchedavasenā’’ti vadanti. Sāretīti imassa atthaṃ dassento āha ‘‘dametī’’tiādi. Tattha dametīti sameti, kāyasamādīhi yojetīti attho. Taṃ pana kāyasamādīhi yojanaṃ yathārahaṃ tadaṅgavinayādīsu patiṭṭhāpanaṃ hotīti āha ‘‘vinetīti vuttaṃ hotī’’ti. Adantāti idaṃ sabbena sabbaṃ damataṃ anupagatā purisadammāti vuttāti katvā vuttaṃ. Ye pana vippakatadammabhāvā sabbathā dametabbataṃ nātivattā, tepi purisadammā eva, yato te satthā dameti. Bhagavā hi visuddhasīlassa paṭhamajjhānaṃ ācikkhati, paṭhamajjhānalābhino dutiyajjhānantiādinā tassa tassa uparūpari visesaṃ ācikkhanto ekadesena dantepi sameti. Teneva vuttaṃ visuddhimagge (visuddhi. 1.139) ‘‘api ca so bhagavā visuddhasīlādīnaṃ paṭhamajjhānādīni sotāpannādīnañca uttarimaggappaṭipadaṃ ācikkhanto dantepi dametiyevā’’ti. Atha vā sabbena sabbaṃ adantā ekadesena dantā ca idha adantaggahaṇeneva saṅgahitāti veditabbaṃ. Dametuṃ yuttāti damanārahā.
“Purisadammasārathīti”等词中，“dammi”意为“应当驯服”，与此相关的“dammā”和“damituṃ”指的是驯服的法则和驯服之事，且这些都具有阿拉汉的性质。人们所称的“这些法则”，即“purisadammā”，即“人的法则”。若针对特殊事物作了分类并加以说明，其意涵即为“驯服人”的法则。经典中有云：“在孝顺母亲与邻居礼仪的修习中，人的胸怀必须坚实如铁板般坚决。”“dametī”等说法，是为了表述这一点。此处“dametī”等词，是指以身躯专注力相连结的含义。因为用身躯专注力这一连结，得到适当的对治，建立于行为规范中，故称“vinetīti vuttaṃ hotī”，即“称为‘驯服’的意思”。“Adanta”是说，这种状态是全面且无不被驯服的人的法则。而虽然有某些表现出非驯服性质的情况，从整体看来亦归于“purisadammā”，因为导师（世尊）教导“应当驯服”，故称为“驯服的人法则”。世尊确实首先传授清净戒律的第一禅（初禅），后传第二禅等对境禅定的分别，连禅定中的驯服也包括在内。因此，《净道论》中言“世尊亦宣说清净戒律等的第一禅，并向初果圣者说明，驯服也包含在内。”或者说，整体而言，无论是未被驯服者，还是该整体状况在这里称为驯服者，皆应知其集合和归属。至于“dametuṃ yutta”是说“适合驯服”的含义。
Tiracchānapurisātiādīsu uddhaṃ anuggantvā tiriyaṃ añcitā gatā vaḍḍhitāti tiracchānā, devamanussādayo viya uddhaṃ dīghaṃ ahutvā tiriyaṃ dīghāti attho. Tiracchānāyeva purisā tiracchānapurisā. Manassa ussannatāya manussā. Satisūrabhāvabrahmacariyayogyatādiguṇavasena upacitamānasā ukkaṭṭhaguṇacittā. Ke pana te? Jambudīpavāsino sattavisesā. Tenāha bhagavā –
“Tiracchānapurisa”诸词中，“tiracchāna”指的是上升而后横向弯折、增加延伸的意思，犹如天人或人类从上方走长路再折向横向延伸的情形。称此类人即为“tiracchānapurisā”，即折绕人。人的心性则为“manassa ussannatā”，意为心志高涨。由于具有精进、智慧、修行等优秀品质，具高贵德性和良心情操。这样的人是谁呢？是居住在泷洲（Jambudīpa）的诸众生中的一特定类群。对此，世尊曾言：“比库们，泷洲的众生，在北方阿阇世和天人三十五天之间，得以三方面的聚集：即那些勇猛有智慧，并修行圣行的人。”（《长部·念处经》9.21）
‘‘Tīhi, bhikkhave, ṭhānehi jambudīpakā manussā uttarakuruke ca manusse adhiggaṇhanti deve ca tāvatiṃse. Katamehi tīhi? Sūrā satimanto idha brahmacariyavāso’’ti (a. ni. 9.21).
世尊、佛陀、辟支佛、顶尊弟子、广大弟子、大王及其他伟大德行众生，均于世间某地现出。此类生存众生彼此形态相似，生活在较小的区域或较大区域，也乃为人类。亦有说法，认为因贪欲等烦恼而心高涨者为人类。从人类的生属于各个类别，尤以贪、舍、嗔、喜、忧等情绪激荡的心最为显著。那些受贪心烦恼激荡者，行入堕落道；受无贪、无嗔激荡者，则行入善道菩提道及涅槃之道。由此言，即因贪心嗔心等激荡的心，配合更狭小区域生活的人，合为四大洲居住的众生，故称“人类”。俗世间则以“manu”指代人类始祖，他是第一贤圣，制定世间法则，为世间众生所敬仰，并在教法中树立规范，其子嗣称为“manu”，即“人类”。由此，具“maṇava”即为“manujā”，是人类；且此人类复为“purisā”，即“男子”，两者合称“人类男子”。
Tathā hi buddhā bhagavanto paccekabuddhā aggasāvakā mahāsāvakā cakkavattino aññe ca mahānubhāvā sattā tattheva uppajjanti. Tehi samānarūpāditāya pana saddhiṃ parittadīpavāsīhi itaramahādīpavāsinopi manussātveva paññāyiṃsūti eke. Apare pana bhaṇanti – lobhādīhi ca alobhādīhi ca sahitassa manassa ussannatāya manussā. Ye hi sattā manussajātikā, tesu visesato lobhādayo alobhādayo ca ussannā, te lobhādiussannatāya apāyamaggaṃ, alobhādiussannatāya sugatimaggaṃ nibbānagāmimaggañca pūrenti, tasmā lobhādīhi alobhādīhi ca sahitassa manassa ussannatāya parittadīpavāsīhi saddhiṃ catumahādīpavāsino sattavisesā manussāti vuccanti. Lokiyā pana ‘‘manuno apaccabhāvena manussā’’ti vadanti. Manu nāma paṭhamakappiko lokamariyādāya ādibhūto hitāhitavidhāyako sattānaṃ pituṭṭhāniyo, yo sāsane mahāsammatoti vuccati, paccakkhato paramparāya ca tassa ovādānusāsaniyaṃ ṭhitā tassa puttasadisatāya manussā mānusāti ca vuccanti. Tato eva hi te māṇavā ‘‘manujā’’ti ca voharīyanti, manussā ca te purisā cāti manussapurisā.
“Amanussapurisā”之说，此处指非人类非人类男子。此分别表明了非人类的界限。因而非人类的本质不具人类特性，且被称为“鬼神”或“夜叉”等等。非属于人类的，皆非横卧者（即非tiracchānapurisa）。夜叉等即为明显例子。此类众生多住于喜马拉雅山等迷雾之地，或诸龙族岛，乃至燃烧形态的摩天火山，居于狮子狮国等地，皆因消除过失与恶行而生尊重。因此经文说：“他们立于护持是戒和安立之法。”所谓“口狠牙凶”，指诸恶兽、毒虫、恶鬼。以“萨咖”等神祇为首的神族亦同。对他们的驯服，按此处针对其不同情况详述，因此称“可知可行”。到此为止，此经中详解为“以奇妙方式驯服”的行为规范，应如实于正式方法中阐发，以增进戒律修持。
Amanussapurisāti ettha na manussāti amanussā. Taṃsadisatā ettha jotīyati. Tena manussattamattaṃ natthi, aññaṃ samānanti yakkhādayo amanussāti adhippetā. Na ye keci manussehi aññe, tathā tiracchānapurisānaṃ visuṃ gahaṇaṃ kataṃ. Yakkhādayo eva ca niddiṭṭhā. Apalālo himavantavāsī, cūḷodaramahodarā nāgadīpavāsino, aggisikhadhūmasikhā sīhaḷadīpavāsino nibbisā katā dosavisassa vinodanena. Tenāha ‘‘saraṇesu ca sīlesu ca patiṭṭhāpitā’’ti. Kūṭadantādayoti ādi-saddena ghoramukhaupāligahapatiādīnaṃ saṅgaho daṭṭhabbo. Sakkādayoti ādi-saddena ajakalāpayakkhabakabrahmādīnaṃ saṅgaho daṭṭhabbo. Etesaṃ pana damanaṃ tattha tattha vuttanayeneva sakkā viññātunti atippapañcabhāvato idha na vuccati. Idañcettha suttaṃ vitthāretabbanti idaṃ kesīsuttaṃ ‘‘vinītā vicitrehi vinayanūpāyehī’’ti etasmiṃ atthe vitthāretabbaṃ yathārahaṃ saṇhādīhi upāyehi vinayanassa dīpanato.
“Attha”一词，意为意义、或意义构成词。“Vākya”即谓语，意指句意。由于句子构成意义，而非单一字义，且单一词义亦不足以明悟，因此以整体句义显现“purisadammasārathi”的本意。故云“bhagavā hī”等语。八方即八个出现的方向。有些相互间无紧密联系，有些不彰明显，或称为方位扩散。所谓“不拘束”即指未受制约或无主宰的自由移动。言“奔跑”者，因疾速跑动，谓之“奔跑”。若仅仅在一处奔跑，则意即身体未曾转向；世尊以驯服者之作用力，使八方同速跑动。为此曾云“如一轮念珠端坐”。此八方一说，为世俗未曾得见的过去断灭与涅槃境界所在方向的示意。
Atthapadanti atthābhibyañjanakaṃ padaṃ, vākyanti attho. Vākyena hi atthābhibyatti, na nāmādipadamattena, ekapadabhāvena ca anaññasādhāraṇo satthu purisadammasārathibhāvo dassito hoti. Tenāha ‘‘bhagavā hī’’tiādi. Aṭṭha disāti aṭṭha samāpattiyo. Tā hi aññamaññaṃ sambandhāpi asaṃkiṇṇabhāvena dissanti apadissanti, disā viyāti vā disā. Asajjamānāti na sajjamānā vasībhāvappattiyā nissaṅgacārā. Dhāvantīti javanavuttiyogato dhāvanti. Ekaṃyeva disaṃ dhāvatīti attano kāyaṃ aparivattantoti adhippāyo, satthārā pana damitā purisadammā ekiriyāpatheneva aṭṭha disā dhāvanti. Tenāha ‘‘ekapallaṅkeneva nisinnā’’ti. Aṭṭha disāti ca nidassanamattametaṃ lokiyehi agatapubbaṃ nirodhasamāpattidisaṃ amatadisañca pakkhandanato.
『义句』者，即显示义理之词句；『语句』者，即义理也。盖义理之显明，乃藉语句而成，非仅凭名称等单一词语；又以单一词语之形式，显示导师调御丈夫之特质，此乃他人所不共有者。故说『世尊』等语。『八方』者，即八等至也。彼等虽互相关联，然以无混杂之状态显现、呈现，犹如方位然，故称为方。『不执著』者，即不执取，以得自在故，无执著而行。『驰骋』者，以速行之作用相应故而驰骋。『唯向一方驰骋』者，意谓不转动自身之躯体；然经导师调御之可调御丈夫，以单一行道，向八方驰骋。故说『唯以一结跏趺坐』。又『八方』者，此不过是举例而言，乃因能趣入世间凡夫昔所未至之灭尽定之方与甘露之方故。
Diṭṭhadhammikasamparāyikaparamatthehītiādīsu diṭṭhadhammo vuccati paccakkho attabhāvo, tattha niyuttoti diṭṭhadhammiko, idhalokattho. Kammakilesavasena samparetabbato sammā gantabbato samparāyo, paraloko. Tattha niyuttoti samparāyiko, paralokattho. Paramo uttamo attho paramattho, nibbānaṃ. Tehi diṭṭhadhammikasamparāyikaparamatthehi. Yathārahanti yathānurūpaṃ, tesu tesu atthesu yo yo puggalo yaṃ yaṃ arahati, tadanurūpaṃ. Anusāsatīti vineti tasmiṃ tasmiṃ atthe patiṭṭhāpeti. Saha atthena vattatīti sattho, bhaṇḍamūlena vaṇijjāya desantaraṃ gacchanto janasamūho. Hitupadesādivasena paripāletabbo sāsitabbo so etassa atthīti satthā satthavāho niruttinayena. So viya bhagavāti āha ‘‘satthā viyāti satthā, bhagavā satthavāho’’ti.
“眼见法、流转依止之至法”等，眼见法为观察到的自相，依止即依凭之体性。其中“依止”即眼见法之义，此为此世间之义。因业烦恼而应受转生，走正道者，此为他方世间之义。依止为依止之义，指他方世间。至为最高之义，指至法，即涅槃。以此眼见法、流转依止诸至法。譬如众生随其根本与因缘，于不同境界具足异趣所乘之法，顺此而行。训诂“教诫”意为调伏，于此义中确立。与此义相应者为教主，如行香料商人入异乡，须守护教法，以广大教诫利益众生，此即教主承载教法与教化之义。犹如世尊言曰“师者，师，世尊师承也”。
Idāni tamatthaṃ niddesapāḷinayena dassetuṃ ‘‘yathā satthavāho’’tiādi vuttaṃ. Tattha sattheti satthike jane. Kaṃ udakaṃ tārenti etthāti kantāro, nirudako araññappadeso. Ruḷhīvasena pana itaropi araññappadeso tathā vuccati. Corakantāranti corehi adhiṭṭhitakantāraṃ, tathā vāḷakantāraṃ. Dubbhikkhakantāranti dullabhabhikkhaṃ kantāraṃ. Tāretīti akhemantaṭṭhānaṃ atikkāmeti. Uttāretītiādi upasaggena padaṃ vaḍḍhetvā vuttaṃ. Atha vā uttāretīti khemantabhūmiṃ upanento tāreti. Nittāretīti akhemantaṭṭhānato nikkhāmento tāreti. Patāretīti pariggahetvā tāreti, hatthena pariggahetvā tāreti viya tāretīti attho. Sabbampetaṃ tāraṇuttāraṇādi khemaṭṭhāne ṭhapanamevāti āha ‘‘khemantabhūmiṃ sampāpetī’’ti. Satteti veneyyasatte. Mahāgahanatāya mahānatthatāya dunnittharatāya ca jātiyeva kantāro jātikantāro, taṃ jātikantāraṃ.
今当借诠释术语之意，表明“如师承”等说。处此，“师”指师者及其随众。“渡水”者，即渡过的障碍地，犹如荒野旷地之意。粗糙道路亦称荒野。盗匪作祟地称盗匪荒野，蔓草密伏处，亦为荒野。饥荒难得食者所处地，名为饥荒地。渡者，越过无碍境域。上加前缀“渡越”含意加强。或谓为引领进入安全境地。破坏障碍，施以援持，似以手携持，引领渡过之意。护持聚集为止渡，亦谓安全境地确立。七即七族中分为不同类别。大深大寂难解处，生命诞生地，谓为生境地者，即生境地之义。
Ukkaṭṭhaparicchedavasenāti ukkaṭṭhasattaparicchedavasena. Devamanussā eva hi ukkaṭṭhasattā, na tiracchānādayo. Etanti ‘‘devamanussāna’’nti etaṃ vacanaṃ. Bhabbapuggalaparicchedavasenāti sammattaniyāmokkamanassa yogyapuggalassa paricchindanavasena. Bhagavatoti nissakke sāmivacanaṃ yathā ‘‘upajjhāyato ajjhetī’’ti. Bhagavato santike vāti attho. Upanissayasampattinti tihetukapaṭisandhiādikaṃ maggaphalādhigamassa balavakāraṇaṃ. Gaggarāyāti gaggarāya nāma rañño deviyā, tāya vā kāritattā ‘‘gaggarā’’ti laddhanāmāya. Sare nimittaṃ aggahesīti ‘‘dhammo eso vuccatī’’ti dhammasaññāya sare nimittaṃ gaṇhi, gaṇhanto ca pasannacitto parisapariyante nipajji. Sannirumbhitvā aṭṭhāsīti tassa sīse daṇḍassa ṭhapitabhāvaṃ apassanto tattha daṇḍaṃ uppīḷetvā aṭṭhāsi. Maṇḍūkopi daṇḍe ṭhapitepi uppīḷitepi dhammagatena pasādena vissaramakarontova kālamakāsi. Devaloke nibbattasattānaṃ ayaṃ dhammatā, yā ‘‘kutohaṃ idha nibbatto, tattha kinnu kho kammamakāsi’’nti āvajjanā. Tasmā attano purimabhavassa diṭṭhattā āha ‘‘are ahampi nāma idha nibbatto’’ti. Bhagavato pāde sirasā vandīti kataññutāsaṃvaḍḍhitena pemagāravabahumānena vandi.
所谓隔界七神之类，即天界中七神之类，非三恶道众生。言“天人”即是此语。依氏族划分，即依得道律仪善行个人之类。世尊言乃尊称用法，如“上师者授戒人也”。世尊之近侧意思。因缘成就者，此言三因缘果道得之强因也。嘎嘎拉名称为国王夫人之尊号，或因其创建得名。瑟热尼加乃法相，意指法此称也。持法心清净喜悦环行供养。不可见其头颅而见杖意，杖为支配之意也。青蛙即使杖压依然因教法安稳延长生命，如期望有所证得。此为天界出生众生之法门。“我今也曾于此生”，此乃于前世显见自觉，进而礼拜世尊足首，以感恩爱敬标志。
Jānantovapucchīti mahājanassa kammaphalaṃ buddhānubhāvañca paccakkhaṃ kātukāmo bhagavā ‘‘ko me vandatī’’ti gāthāya pucchi. Tattha (vi. va. aṭṭha. 857) koti devanāgayakkhagandhabbādīsu ko, katamoti attho. Meti mama. Pādānīti pāde. Iddhiyāti imāya evarūpāya deviddhiyā. Yasasāti iminā edisena yasena ca parivārena ca. Jalanti vijjotamāno. Abhikkantenāti ativiya kantena kāmanīyena sundarena. Vaṇṇenāti chavivaṇṇena sarīravaṇṇanibhāya. Sabbā obhāsayaṃ disāti sabbā dasapi disā pabhāsento, cando viya sūriyo viya ca ekobhāsaṃ ekālokaṃ karontoti attho.
知者即求问智慧果报，世尊因观众生问曰“谁奉敬我？”诗语询问。此中“诸天鬼神异人”等，含意何为。即“我也”。“足”指“足”。神通指此形色天眼等变现能力。誉光即荣光环绕。行走如光芒四射。美姿色乃端庄而悦目。色貌乃体色特征。光明显现即指诸方光明显耀，如月如日产生独特光辉。
Evaṃ pana bhagavatā pucchito devaputto attānaṃ pavedento ‘‘maṇḍūkohaṃ pure āsi’’nti gāthamāha. Tattha pureti purimajātiyaṃ. Udaketi idaṃ tadā attano uppattiṭṭhānadassanaṃ. Udake maṇḍūkoti tena uddhumāyikādikassa thale maṇḍūkassa nivattanaṃ kataṃ hoti. Gāvo caranti etthāti gocaro, gunnaṃ ghāsesanaṭṭhānaṃ. Idha pana gocaro viyāti gocaro, vāri udakaṃ gocaro etassāti vārigocaro. Udakacārīpi hi koci kacchapādi avārigocaropi hotīti ‘‘vārigocaro’’ti visesetvā vuttaṃ. Tava dhammaṃ suṇantassāti brahmassarena karavīkarutamañjunā desentassa tava dhammaṃ ‘‘dhammo eso vuccatī’’ti sare nimittaggāhavasena suṇantassa. Anādare cetaṃ sāmivacanaṃ. Avadhī vacchapālakoti vacche rakkhanto gopālakadārako mama samīpaṃ āgantvā daṇḍamolubbha tiṭṭhanto mama sīse daṇḍaṃ sannirumbhitvā maṃ māresīti attho.
如来被问此事，天子自说“我先前为青蛙”，谓前世。水指那时其应生处。水中青蛙即于高地低洼水潭之青蛙栖息之处。牛牧即放牧之地及食草之处。此处称为牧场或水牧场。小龟等亦为水牧者。传说以特殊用语区别不同水牧处。听闻法者，即以佛法三昧清净心听法，如闻法标相心生悦喜。无敬即不尊重，此即比喻。守卫水中幼兽者，幼兽主人临近因杖击头以示警戒意涵。
Sitaṃ katvāti ‘‘tathā parittatarenapi puññānubhāvena evaṃ ativiya uḷārā lokiyalokuttarasampattiyo labbhantī’’ti pītisomanassajāto bhāsurataradhavaḷavipphurantadasanakhakiraṇāvaḷīhi bhiyyoso mattāya taṃ padesaṃ obhāsento sitaṃ katvā. Pītisomanassavasena hi so –
冷静即指“正如安全越过障碍，因福德所致，此境世俗及出世自在显现，生喜舒适之心，由其光华耀眼明亮如金灯光片充满全部区域，现显洁净明朗”。生喜舒适之心故表现清彻明朗。
‘‘Muhuttaṃ cittapasādassa, iddhiṃ passa yasañca me;
「暂时地显现心意的安详，见证神通与名声于我身；
Ānubhāvañca me passa, vaṇṇaṃ passa jutiñca me.
又见证功能利益，见色相光辉之殊胜。」
‘‘Ye ca te dīghamaddhānaṃ, dhammaṃ assosuṃ gotama;
「那些在长期中，听闻果德玛教法者；
Pattā te acalaṭṭhānaṃ, yattha gantvā na socare’’ti. (vi. va. 859-860) –
『汝等已达不动之处，往彼处已，不复忧愁。』（律藏第八五九至八六○偈）——
Imā dve gāthā vatvā pakkāmi.
说毕此两偈，吾将离去。
Yaṃ pana kiñcīti ettha yanti aniyamitavacanaṃ, tathā kiñcīti. Panāti vacanālaṅkāramattaṃ. Tasmā yaṃ kiñcīti ñeyyassa anavasesapariyādānaṃ kataṃ hoti. Panāti vā visesatthadīpako nipāto. Tena ‘‘sammāsambuddho’’ti iminā saṅkhepato vitthārato ca satthu catusaccābhisambodho vutto. Buddhoti pana iminā tadaññassapi ñeyyassa avabodho. Purimena vā satthu paṭivedhañāṇānubhāvo, pacchimena desanāñāṇānubhāvo. Pī-ti upari vuccamāno viseso jotīyati. Vimokkhantikañāṇavasenāti ettha sabbaso paṭipakkhehi vimuccatīti vimokkho, aggamaggo, tassa anto, aggaphalaṃ, tasmiṃ laddhe laddhabbato tattha bhavaṃ vimokkhantikaṃ, ñāṇaṃ sabbaññutaññāṇena saddhiṃ sabbampi buddhañāṇaṃ.
所谓『什么』者，指的是此中属于不确定语句之义，亦即所谓『什么』。此语仅为文字装饰，故『什么』是对知当之理说无须增补的表明。又『什么』为特定义项的提示词。由此『正自觉者』简约而明晰地表示，是世尊四圣谛觉悟之总称。然『佛』此语，亦表示对此知见之未达。前者指世尊见地的透彻觉知体验，后者指其宣说法义的洞达实践。说及『喜』字，用以彰显殊胜光辉。言『解脱知』者，于此表示全面反面遮断而得之解脱，乃最高路径尽头、极致果报、其后应得的究竟境界，具足了与佛智同等的无余妙智。
Evaṃ pavattoti ettha –
称为如是转流，是指——
‘‘Sabbaññutāya buddho, sabbadassāvitāya buddho, anaññaneyyatāya buddho, visavitāya buddho, khīṇāsavasaṅkhātena buddho, nirupalepasaṅkhātena buddho, ekantavītarāgoti buddho, ekantavītadosoti buddho, ekantavītamohoti buddho, ekantanikkilesoti buddho, ekāyanamaggaṃ gatoti buddho, eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti buddho, abuddhivihatattā buddhipaṭilābhā buddho. Buddhoti netaṃ nāmaṃ mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ, na samaṇabrāhmaṇehi kataṃ, na devatāhi kataṃ, vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutaññāṇassa paṭilābhā sacchikā paññatti yadidaṃ buddho’’ti (mahāni. 192) –
『具足一切明了的佛，具足一切演说显现的佛，无可他喻的佛，通达圆满的佛，断除所有染污的佛，除净烦恼的佛，断尽贪欲的佛，断尽嗔恨的佛，断尽无明的佛，断尽一切烦恼的佛，入于唯一正道的佛，独得无上正觉的佛。佛这一名称，不是由母亲所造，不是由父亲所造，不是由兄弟所造，不是由姐妹所造，不是由朋友族类所造，不是由亲族血亲所造，不是由沙门婆罗门所造，不是由天众所造。这解脱之根本身，如此等具有一切知识和智慧的佛陀的证悟与显现，便称为佛。』（大般泥洹经第192偈）——
Ayaṃ niddesapāḷinayo. Yasmā cettha tassā paṭisambhidāpāḷiyā (paṭi. ma. 1.162) bhedo natthi, tasmā dvīsu ekenapi atthasiddhīti dassanatthaṃ ‘‘paṭisambhidānayo vā’’ti aniyamattho vāsaddo vutto.
此为示说经典的巴利法则。因为此处无对证解现的分解差异，所以为表二三义皆成立，故称『证解法则』，这是无拘束的定义用语。
Tattha (paṭi. ma. aṭṭha. 2.1.162; mahāni. aṭṭha. 192) yathā loke avagantā ‘‘avagato’’ti vuccati, evaṃ bujjhitā saccānīti buddho suddhakattuvasena. Yathā paṇṇasosā vātā ‘‘paṇṇasusā’’ti vuccanti, evaṃ bodhetā pajāyāti buddho hetukattuvasena. Hetuattho cettha antonīto . Sabbaññutāya buddhoti sabbadhammabujjhanasamatthāya buddhiyā buddhoti attho. Sabbadassāvitāya buddhoti sabbadhammabodhanasamatthāya buddhiyā buddhoti attho. Anaññaneyyatāya buddhoti aññena abodhito sayameva buddhattā buddhoti attho. Visavitāya buddhoti nānāguṇavisavanato padumamiva vikasanaṭṭhena buddhoti attho. Khīṇāsavasaṅkhātena buddhoti evamādīhi chahi padehi cittasaṅkocakaradhammappahānena niddākkhayavibuddho puriso viya sabbakilesaniddākkhayavibuddhattā buddhoti vuttaṃ hoti. Tattha saṅkhā saṅkhātanti atthato ekattā saṅkhātenāti vacanassa koṭṭhāsenāti attho. Taṇhālepadiṭṭhilepābhāvena nirupalepasaṅkhātena. Savāsanānaṃ sabbakilesānaṃ pahīnattā ekantavacaneneva visesetvā ‘‘ekantavītarāgo’’tiādi vuttaṃ. Ekantanikkilesoti rāgadosamohāvasesehi sabbakilesehi nikkileso. Ekāyanamaggaṃ gatoti buddhoti gamanatthānaṃ buddhiatthatā viya buddhiatthānampi gamanatthatā labbhatīti ekāyanamaggaṃ gatattā buddhoti vuccatīti attho. Eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti buddhoti na parehi buddhattā buddho, atha kho sayameva anuttaraṃ sammāsambodhiṃ abhisambuddhattā buddhoti attho. Abuddhivihatattā buddhipaṭilābhā buddhoti buddhi buddhaṃ bodhoti anatthantaraṃ. Tattha yathā rattaguṇayogato ratto paṭo, evaṃ buddhaguṇayogato buddhoti ñāpanatthaṃ vuttaṃ. Tato paraṃ buddhoti netaṃ nāmantiādi atthānugatāyaṃ paññattīti bodhanatthaṃ vuttanti evamettha imināpi kāraṇena bhagavā buddhoti veditabbo.
此处如详细注解所述，正如世人知晓某人而称之为『知晓者』一样，佛是以觉知真理的纯净本质为名。诸如风吹落叶即称为『落叶』，此乃因缘所成，是说某事促使某果产生。此处因缘为主体。所谓具一切明了者，是指佛有智慧能理解一切法。具一切现见者，是指佛有智慧能觉知一切法。无他愚昧者，是指佛虽未被外界所觉，唯借其自身佛陀果位觉照。通达圆满者，是比喻佛如莲花般智慧展开。断除所有染污者，是指佛以六处业感断除心的收缩及染污。无染污者，是指佛断尽烦恼如毒药之涂抹，因此称为断污。断尽贪嗔等一切染污者，是指烦恼尽灭。走于唯一正道者，是智慧与行相顺的表现，得此称谓。独得无上正觉者，是指佛自行成就最上觉悟。关于「阿毗达摩」中所说断污，是「断除一切颜色」之意。关于佛的智慧，如夜与颜色之结合比喻。后面又说佛名的由来，非人为造作，而是显现如来无上觉悟之名，故应理解为此。
Idāni bhagavāti imassa atthaṃ dassento āha ‘‘bhagavāti idaṃ panassā’’tiādi. Tattha assāti bhagavato. Guṇavisiṭṭhasattuttamagarugāravādhivacananti sabbehi sīlādiguṇehi visiṭṭhassa tato eva sabbasattehi uttamassa garuno gāravavasena vuccamānavacanametaṃ bhagavāti. Tathā hi lokanātho aparimitanirupamappabhāvasīlādiguṇavisesasamaṅgitāya sabbānatthaparihārapubbaṅgamāya niravasesahitasukhavidhānatapparāya niratisayāya payogasampattiyā sadevamanussāya pajāya accantupakāritāya ca aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ uttamaṃ gāravaṭṭhānanti.
当以『世尊』称谓示现此义。——«世尊»意谓贤士中品德高超、具最胜德行、应受尊敬者，此称谓由诸善德与品德宣说而得。世尊以其无量无边不可思议之光明与德行示现于世间，先破除诸有害，再调安乐，令众生获至善，故为万界众生最受尊敬者。
Bhagavāti vacanaṃ seṭṭhanti seṭṭhavācakaṃ vacanaṃ seṭṭhaguṇasahacaraṇato ‘‘seṭṭha’’nti vuttaṃ. Atha vā vuccatīti vacanaṃ, attho, tasmā yo ‘‘bhagavā’’ti vacanena vacanīyo attho, so seṭṭhoti attho. Bhagavāti vacanamuttamanti etthāpi eseva nayo. Gāravayuttoti garubhāvayutto garuguṇayogato. Garukaraṇaṃ vā sātisayaṃ arahatīti gāravayutto, gāravārahoti attho. ‘‘Sippādisikkhāpakā garū honti, na ca gāravayuttā, ayaṃ pana tādiso na hoti, tasmā ‘garū’ti vatvā ‘gāravayutto’ti vutta’’nti keci.
『世尊』一名，乃尊贵者之尊名。又有说法称此名为『尊贵』者，因为此名是表示世尊为德能至高者也。称谓为最高者，即是带来敬重感，或因其威严庄重，即为令人恭敬之因。据说正如手艺人之师傅应受尊敬，不是因为权势，而是因为其技术与教化，此即世尊名称出处。
Guṇavisesahetukaṃ ‘‘bhagavā’’ti idaṃ bhagavato nāmanti saṅkhepato vuttamatthaṃ vitthārato vibhajitukāmo nāmaṃyeva tāva atthuddhāravasena dassento ‘‘catubbidhañhi nāma’’ntiādimāha. Tattha āvatthikanti avatthāya viditaṃ taṃ taṃ avatthaṃ upādāya paññattaṃ voharitaṃ. Tathā liṅgikaṃ tena tena liṅgena voharitaṃ. Nemittikanti nimittato āgataṃ. Adhiccasamuppannanti yadicchāya pavattaṃ, yadicchāya āgataṃ yadicchakaṃ. Idāni āvatthikādīni nāmāni sarūpato dassento āha ‘‘tattha vaccho dammo balibaddo’’tiādi. Tattha paṭhamena ādi-saddena bālo yuvā vuḍḍhoti evamādiṃ saṅgaṇhāti, dutiyena muṇḍī jaṭīti evamādiṃ, tatiyena bahussuto dhammakathiko jhāyīti evamādiṃ, catutthena aghapadīpanaṃ pāvacananti evamādiṃ saṅgaṇhāti. Nemittikanti vuttamatthaṃ byatirekavasena patiṭṭhāpetuṃ ‘‘na mahāmāyāyā’’tiādi vuttaṃ. Vimokkhantikanti iminā pana idaṃ nāmaṃ ariyāya jātiyā jātakkhaṇeyeva jātanti dasseti. Yadi vimokkhantikaṃ, atha kasmā aññehi khīṇāsavehi asādhāraṇanti āha ‘‘saha sabbaññutaññāṇassa paṭilābhā’’ti. Buddhānañhi arahattaphalaṃ nipphajjamānaṃ sabbaññutaññāṇādīhi sabbehi buddhaguṇehi saddhiṃyeva nipphajjati. Tena vuttaṃ ‘‘vimokkhantika’’nti. Sacchikā paññattīti sabbadhammānaṃ sacchikiriyāya nimittā paññatti. Atha vā sacchikā paññattīti paccakkhasiddhā paññatti. Yaṃguṇanimittā hi sā, te satthu paccakkhabhūtā, taṃguṇā viya sāpi sacchikatā eva nāma hoti, na paresaṃ vohāramattenāti adhippāyo.
「具德所缘因」即「世尊」这个称号，是对世尊名称的简称。欲详细分析其意义，遂分解说明，并依顺序示现「四种名称」等。其中文字「āvatthika」是指已经阐明的含义，即根据各自含义依次阐发使用。再者，依特征分别运用。所谓「nemitti」是由相续而来。所谓「adhiccasamuppanna」是指随意而生、随意而来、随意而成。此处显示这些名称的本质差别，指出「其中言语被制约束缚」等。以前文之首字开始，有人将名称依序归入「愚人」「少年」「长者」等，用以统计；第二个词依次为「剃度者」「发髻者」等；第三为「博学」「布道者」等；第四为「顽劣激怒」「责难」等众多项，皆各自列举。对于「nemitti」一词，论其本义乃是排斥大迷妄之意。又「vimokkha」一词说明，此名称专表圣者在出生时的那一刻即现出生。若谓是解脱者，何以异于诸余断尽者，则以「与一切通达智之获得相应」为由说之。佛者于阿拉汉果已然证得乃至与般若智慧等诸佛德圆满契合，与之共证，故称「解脱者」。所谓「真证」是指诸法真实显现之相，即作实证之标识。或作真证即是指证得现前。今所示诸因缘，即为佛陀真证名号之依据，而非凭他人主观推诿。
Vadantīti mahātherassa garubhāvato bahuvacanenāha, saṅgītikārehi vā katamanuvādaṃ sandhāya. Issariyādibhedo bhago assa atthīti bhagī. Maggaphalādiariyadhammaratanaṃ araññavanapatthāni pantāni senāsanāni appasaddādiguṇayuttāni bhaji sevi sīlenāti bhajī, bhajanasīloti attho. Bhāgīti cīvarapiṇḍapātādīnaṃ catunnaṃ paccayānañceva atthadhammavimuttirasassa ca adhisīlādīnañca bhāgīti attho. Vibhaji pavibhaji dhammaratananti vibhattavā. Akāsi bhagganti rāgādipāpadhammaṃ bhaggaṃ akāsīti bhagavāti attho. Garupi loke bhagavāti vuccatīti āha ‘‘garū’’ti. Yasmā garu, tasmāpi bhagavāti vuttaṃ hoti. Hetuattho hi iti-saddo. So ca yattha iti-saddo natthi bhagītiādīsu, tattha paccekaṃ yojetabbo. Bhāgyamassa atthīti bhāgyavā. Bahūhi ñāyehīti kāyabhāvanādikehi anekehi bhāvanākkamehi. Subhāvitattanoti sammadeva bhāvitasabhāvassa. Paccatte cetaṃ sāmivacanaṃ, tena subhāvitattāti vuttaṃ hoti, subhāvitasabhāvoti attho. Mahāgaṇṭhipade pana ‘‘subhāvitattano subhāvitakāyo’’ti vuttaṃ. Bhavānaṃ antaṃ nibbānaṃ gatoti bhavantago.
说『称颂』时，因大长老之尊重故，以复数形式说；或指向结集者所作之随说。『具分』者，谓彼具有支配力等诸分，即『具有胜利』之义。『受用者』者，谓彼以戒持守、亲近道果等圣法宝、以及具足少声等功德之阿兰若林野偏僻住处，故为『受用者』，即以受用为性之义。『具份者』者，谓彼为衣、食等四资具之份，亦为义、法、解脱之味，以及增上戒等之份，此即『具份者』之义。『分别了法宝』者，即已分别、广分别法宝者。『令破裂』者，谓令贪等诸恶法破裂，故为『世尊』，此即其义。世间亦称『世尊』为重者，故说『重也』。因其为重，故亦被称为世尊。『伊底』字具有因由之义。彼处凡无『伊底』字者，如『具分者』等，则应各别相应。『具福』者，谓彼具有福德。『以多种方法』者，谓以身修习等诸多修习次第。『善修自性』者，谓正确修习其自性者。此处『自性』为与格用法，故说『善修自性』，即善修其自性之义。然于《大疏结》中说：『善修自性，善修其身。』『到达诸有之边际涅槃』者，即趣至涅槃，涅槃乃诸有之终边。
Niddesevuttanayenāti etthāyaṃ niddesanayo –
『依《义释》所说之方式』者，此处《义释》之方式如下——
‘‘Bhagavāti gāravādhivacanametaṃ. Apica bhaggarāgoti bhagavā, bhaggadosoti bhagavā, bhaggamohoti bhagavā, bhaggamānoti bhagavā, bhaggadiṭṭhīti bhagavā, bhaggataṇhoti bhagavā, bhaggakilesoti bhagavā, bhaji vibhaji pavibhaji dhammaratananti bhagavā, bhavānaṃ antakaroti bhagavā, bhāvitakāyo bhāvitasīlo bhāvitacitto bhāvitapaññoti bhagavā, bhaji vā bhagavā araññavanapatthāni pantāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppānīti bhagavā. Bhāgī vā bhagavā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānanti bhagavā. Bhāgī vā bhagavā attharasassa dhammarasassa vimuttirasassa adhisīlassa adhicittassa adhipaññāyāti bhagavā. Bhāgī vā bhagavā catunnaṃ jhānānaṃ catunnaṃ appamaññānaṃ catunnaṃ arūpasamāpattīnanti bhagavā. Bhāgī vā bhagavā aṭṭhannaṃ vimokkhānaṃ aṭṭhannaṃ abhibhāyatanānaṃ navannaṃ anupubbavihārasamāpattīnanti bhagavā. Bhāgī vā bhagavā dasannaṃ saññābhāvanānaṃ dasannaṃ kasiṇasamāpattīnaṃ ānāpānassatisamādhissa asubhasamāpattiyāti bhagavā. Bhāgī vā bhagavā catunnaṃ satipaṭṭhānānaṃ catunnaṃ sammappadhānānaṃ catunnaṃ iddhipādānaṃ pañcannaṃ indriyānaṃ pañcannaṃ balānaṃ sattannaṃ bojjhaṅgānaṃ ariyassa aṭṭhaṅgikassa maggassāti bhagavā. Bhāgī vā bhagavā dasannaṃ tathāgatabalānaṃ catunnaṃ vesārajjānaṃ catunnaṃ paṭisambhidānaṃ channaṃ abhiññānaṃ channaṃ buddhadhammānanti bhagavā. Bhagavāti netaṃ nāmaṃ…pe… sacchikā paññatti yadidaṃ bhagavā’’ti (mahāni. 84).
『世尊』是表示敬重的称谓。另外，「bhaggarāgo」等诸称谓，意指佛陀排斥贪嗔痴烦恼的功德，诸善法如林、法座、道场等具足宁静清净，适合人间少有处圣境，是佛陀的功德表述。又「bhājī bhagavā」表示佛陀护持袈裟、乞食、法座、病具、药品等因缘。又称佛陀是解脱法味、戒定慧、智慧等实相之具。又称佛陀成就初禅、二禅、三禅、四禅等四禅定及四无量心、四无色定等成就之义。又称佛陀成就八种解脱、八种超越境界、九种次第入止等修行境界。又称佛陀成就十种观念培养、十种光明入定、入出息念定、观恶相定等。又称佛陀成就四念处、四正勤、四力、五根、五力、七觉支、圣者八正道等无上功德。又称佛陀具足十种如来之力、四种无垢、四种辨解、秘密三摩地等诸佛法妙义。佛陀此名号即此为义。该经(《大集经》第八十四品)如是说。』
Ettha ca ‘‘gāravādhivacana’’ntiādīni yadipi gāthāyaṃ āgatapadānukkamena na niddiṭṭhāni, yathārahaṃ pana tesaṃ sabbesampi niddesabhāvena veditabbāni. Tattha gāravādhivacananti garūnaṃ garubhāvavācakaṃ vacanaṃ. Bhajīti bhāgaso kathesi. Tenāha ‘‘vibhaji pavibhaji dhammaratana’’nti. Maggaphalādi ariyadhammoyeva dhammaratanaṃ. Puna bhajīti imassa sevīti attho. Bhāgīti bhāgābhidheyyavā. Puna bhāgīti ettha bhajanasīloti attho. Attharasassāti atthasannissayassa rasassa. Vimuttāyatanasīse hi ṭhatvā dhammaṃ kathentassa suṇantassa ca tadatthaṃ ārabbha uppajjanakapītisomanassaṃ attharaso. Dhammaṃ ārabbha dhammaraso. Yaṃ sandhāya vuttaṃ ‘‘labhati atthavedaṃ, labhati dhammaveda’’nti (a. ni. 6.10). Vimuttirasassāti vimuttibhūtassa vimuttisannissayassa vā rasassa. Saññābhāvanānanti aniccasaññādīnaṃ dasannaṃ saññābhāvanānaṃ . Channaṃ buddhadhammānanti cha asādhāraṇañāṇāni sandhāya vuttaṃ. Tattha tattha bhagavātisaddasiddhi niruttinayeneva veditabbā.
此处，「尊敬之称谓」等词，虽未依偈颂中出现的词序逐一说明，但应知其各自皆以释义之方式加以理解。其中，「尊敬之称谓」者，表达对尊长之尊重之言辞也。『分说』者，分门别类地宣说也。故云「分别、细分法宝」。所谓「法宝」，即道、果等圣法也。再言『分说』，此处之义为「亲近修习」也。『有份者』者，谓值得称为有份者也。再言『有份者』，此处之义为「以亲近为习」也。「义味」者，依于义理之滋味也。盖住于解脱处门之首，宣说法时，听者因缘彼义理而生起喜悦与欣悦，此即义味也。缘于法而生起者，此即法味。正如所言「得义知、得法知」（《增支部》六·十）。「解脱味」者，以解脱为体或依于解脱之滋味也。「想修习」者，即无常想等十种想之修习也。「六种佛法」者，指六种不共智而言也。各处「世尊」之称，应依语源之方式加以理解。
Yadipi ‘‘bhāgyavā’’tiādīhi padehi vuccamāno attho ‘‘bhagī bhajī’’ti (mahāni. 84) niddesagāthāya saṅgahito eva, tathāpi padasiddhiatthavibhāgaatthayojanādisahito saṃvaṇṇanānayo tato aññākāroti vuttaṃ ‘‘ayaṃ pana aparo nayo’’ti. Vaṇṇavipariyāyoti etanti ettha itisaddo ādiattho, tena vaṇṇavikāro vaṇṇalopo dhātuatthena niyojanañcāti imaṃ tividhaṃ lakkhaṇaṃ saṅgaṇhāti. Saddanayenāti saddalakkhaṇanayena. Pisodarādīnaṃ saddānaṃ ākatigaṇabhāvato vuttaṃ ‘‘pisodarādipakkhepalakkhaṇaṃ gahetvā’’ti. Pakkhipanameva lakkhaṇaṃ. Tappariyāpannatākaraṇañhi pakkhipanaṃ. Pārappattanti paramukkaṃsagataṃ pāramībhāvappattaṃ. Bhāgyanti kusalaṃ. Tattha maggakusalaṃ lokuttarasukhanibbattakaṃ, itaraṃ lokiyasukhanibbattakaṃ, itarampi vā vivaṭṭupanissayaṃ pariyāyato lokuttarasukhanibbattakaṃ siyā.
所言「bhāgyavā」等词，是依据第八十四品偈文集成的名称义，且连系词义确立、文义符合作详加说明，之后又举他法以为辅佐，谓其为另一说明法门。所谓「vaṇṇavipariyāyo」指出「etanti／ita」是表显根本词根，涉及词义变迁、词义缺失及词根功能应用，归纳为三种特征。所谓「saddanayena」是指词语特征说明。谓「pisodarādinā」指语言中音节失真现象，由此推断「pisodarādinapakkhepalakkhaṇaṃ」即「变化之特征」。谓「pakkhipanaṃ」是终极矛盾之意。谓「pārappatti」是指终极涅槃境界中所达的布施等度性功德。谓「bhāgī」是善功德。此处分为三法：世俗善功德、出世间善功德，及世俗与出世间两者相因相果。
Idāni bhagavāti imassa atthaṃ vibhajitvā dassento āha ‘‘yasmā panā’’tiādi. Tattha lobhādayo ekakavasena gahitā, tathā viparītamanasikāro vipallāsabhāvasāmaññena, ahirikādayo dukavasena. Tattha kujjhanalakkhaṇo kodho, so navavidhaāghātavatthusambhavo. ‘‘Akkocchi maṃ avadhi ma’’ntiādinā (dha. pa. 3-4) punappunaṃ kujjhanavasena cittapariyonandhano upanāho. Ubhayampi paṭighoyeva, so pavattinānattato bhinditvā vutto. Sakiṃ uppanno kodho kodhoyeva, taduttari upanāho. Vuttañcetaṃ ‘‘pubbakāle kodho, aparakāle upanāho’’ti (vibha. 891). Agāriyassa (ma. ni. aṭṭha. 1.71) anagāriyassa vā sukatakaraṇavināsano makkho. Agāriyopi hi kenaci anukampakena daliddo samāno ucce ṭhāne ṭhapito aparena samayena ‘‘kiṃ tayā mayhaṃ kata’’nti tassa sukatakaraṇaṃ vināseti. Anagāriyopi sāmaṇerakālato pabhuti ācariyena vā upajjhāyena vā catūhi paccayehi uddesaparipucchādīhi ca anuggahetvā dhammakathānayappakaraṇakosallādīni sikkhāpito aparena samayena rājarājamahāmattādīhi sakkato garukato ācariyupajjhāyesu acittīkato caramāno ‘‘ayaṃ amhehi daharakāle evaṃ anuggahito saṃvaḍḍhito ca, atha ca panidāni nissineho jāto’’ti vuccamāno ‘‘kiṃ mayhaṃ tumhehi kata’’nti tesaṃ sukatakaraṇaṃ vināseti, tasseso pubbakāritālakkhaṇassa guṇassa vināsano udakapuñchaniyā viya sarīrānugataṃ udakaṃ nipuñchanto makkho. Tathā hi so paresaṃ guṇānaṃ makkhanaṭṭhena ‘‘makkho’’ti vuccati. Paḷāsatīti paḷāso, parassa guṇe dassetvā attano guṇehi same karotīti attho. So pana bahussutepi puggale ajjhottharitvā ‘‘īdisassa ca bahussutassa aniyatā gati, tava vā mama vā ko viseso’’ti, rattaññū cirapabbajite puggale ajjhottharitvā ‘‘tvampi imasmiṃ sāsane pabbajito, ahampi pabbajito, tvampi sīlamatte ṭhito, ahampī’’tiādinā nayena uppajjamāno yugaggāho. Yugaggāhalakkhaṇo hi paḷāso.
现在世尊为了说明此义，分解讲说说了“因何曰如此”等。此处贪欲等烦恼通常被一一分别紧紧抓住，并且与相反倾向的心意颠倒和颠倒的心态一般存在，无羞耻等烦恼则偶尔发生。于其中心疑之性状是愤怒，它由九种不同的伤害事物而生起。经中说“你谴责我、欲杀我”等反复制造嗔恚，心意被搅乱的担忧烦恼产生。二者皆是对立的抵触，因所发生之苦而终断，如此言说。偶尔生起的愤怒是对愤怒的发怒，而这后者则是反面的担忧依止。所谓“前世是愤怒，后世是烦恼”之说（释论891）亦有提及。关于贵族与平民，（大毗奈耶疏第一卷71节）说，贵族或平民对善行的破坏即为污秽。贵族有时候因某人被怜悯地安置在尊贵之地，但时机尚未成熟，即生起“他曾对我做何事”之心，破坏其善行。平民自沙门时期起，常受良师或导师以四种因缘、课业训育，学习佛法說法技巧等，但当时亦为王公大臣等世俗权贵所嫉妒，心态生起不安，言说“他由我们年少时得到照顾培养，现如今反而变得势利薄情了，于是产生‘你们曾对我何为’之心，破坏了他的善行”。像这样以先前所做善行特质为标志的优秀品质就如同体内水分被耗尽而枯干的衣物上的污垢。对他人之优点的污秽，即称为“污秽”。“污秽”即是掩盖他人的优点而在自己之长处上自我匹敌。许多义士称之为“污秽”者，则视为不稳定之行为，彼此互相指责:“像你这样的义士没有一定归宿，我和你有什么不同？”对修行时间久远的义士也如此指责:“你也是在此法中出家，我也是出家，你也守戒律，我亦是”，以此论辩互相激起争端。此争端性质即是“污秽”之标志。
Paresaṃ sakkārādīni khīyamānā usūyamānā issā. Attano sampattiyā nigūhanaṃ parehi sādhāraṇabhāvaṃ asahamānaṃ macchariyaṃ. Vañcanikacariyabhūtā māyā, sā sakadosapaṭicchādanalakkhaṇā. Tathā hi sā attano vijjamānadosapaṭicchādanato cakkhumohanamāyā viyāti ‘‘māyā’’ti vuccati. Attano avijjamānaguṇappakāsanalakkhaṇaṃ kerāṭikabhāvena uppajjamānaṃ sāṭheyyaṃ. Asantaguṇadīpanañhi ‘‘kerāṭiya’’nti vuccati. Kerāṭiko hi puggalo āyanamaccho viya hoti. Āyanamaccho nāma sappamukhamacchavālā ekā macchajāti. So kira macchānaṃ naṅguṭṭhaṃ dasseti, sappānaṃ sīsaṃ ‘‘tumhākaṃ sadiso aha’’nti jānāpetuṃ, evameva kerāṭiko puggalo yaṃ yaṃ suttantikaṃ vā ābhidhammikaṃ vā upasaṅkamati, taṃ taṃ evaṃ vadati ‘‘ahaṃ tumhākaṃ antevāsī, tumhe mayhaṃ anukampakā, nāhaṃ tumhe muñcāmī’’ti. Evamete ‘‘sagāravo ayaṃ amhesu sappatisso’’ti maññissanti, tassevaṃ kerāṭikabhāvena uppajjamānaṃ sāṭheyyaṃ.
他人之敬重等因而减少，产生嫉妒。因对自己财富的隐瞒，而对他人普遍存在不能忍受之嫉妒与羡慕。虚伪欺诈之行为则是污秽掩盖其过错之表征。由于虚伪掩盖自己所不明白的过失，致生瞒目欺惑之幻象，即“幻术”之意。因掩盖自己未知之缺陷而表现出来的炫耀，即称为“炫耀者”。“炫耀者”谓如沿海鱼类的一种。[注：Kerāṭika是一种鱼类，以多口浮鳞闻名] 界说是形似海鱼。此鱼展露其鳞片头部，使观察者感觉“这就是你们中的同类”，藉此固守“我是你们族群终生的居民，尔等皆怜悯护持我，我绝不辜负你们”。由此众人便生“他在我们当中彼此尊敬和信赖”的印象，因此此类掩饰过失的炫耀即名为污秽。
Sabbaso maddavābhāvena vātabharitabhastasadisassa thaddhabhāvassa anonamitadaṇḍasadisatāya paggahitasiraanivātavuttikāyassa ca kārako thambho. Taduttarikaraṇo sārambho. So duvidhena labbhati akusalavasena ceva kusalavasena ca. Tattha agāriyassa parena kataṃ alaṅkārādiṃ disvā taddiguṇataddiguṇakaraṇena uppajjamāno, anagāriyassa ca yattakaṃ yattakaṃ paro pariyāpuṇāti vā katheti vā, mānavasena taddiguṇataddiguṇakaraṇena uppajjamāno akusalo. Tena hi samannāgato puggalo taddiguṇaṃ taddiguṇaṃ karoti. Agāriyo samāno ekenekasmiṃ gharavatthusmiṃ sajjite aparo dve vatthūni sajjeti, aparo cattāro, aparo aṭṭha, aparo soḷasa. Anagāriyo samāno ekenekasmiṃ nikāye gahite ‘‘nāhaṃ etassa heṭṭhā bhavissāmī’’ti aparo dve gaṇhāti, aparo tayo, aparo cattāro, aparo pañca. Sārambhavasena hi gaṇhituṃ na vaṭṭati. Akusalapakkho hesa nirayagāmimaggo. Agāriyassa pana paraṃ ekaṃ salākabhattaṃ dentaṃ disvā attano dve vā tīṇi vā dātukāmatāya uppajjamāno, anagāriyassa ca parena ekanikāye gahite mānaṃ anissāya kevalaṃ taṃ disvā attano ālasiyaṃ abhibhuyya dve nikāye gahetukāmatāya uppajjamāno kusalo. Kusalapakkhavasena hi ekasmiṃ ekaṃ salākabhattaṃ dente dve, dve dente cattāri dātuṃ vaṭṭati. Bhikkhunāpi parena ekasmiṃ nikāye gahite ‘‘dve nikāye gahetvā sajjhāyantassa me phāsu hotī’’ti vivaṭṭapakkhe ṭhatvā taduttari gaṇhituṃ vaṭṭati, idha pana akusalapakkhiyo taduttarikaraṇo ‘‘sārambho’’ti vutto.
因柔软如风承载手杖之手柄及不固定之杖头等所产生之支撑物，称为杖柄。杖柄是一种支撑。此支撑有二种：恶道之支撑与善道之支撑。对于贵族，其所作之装饰及一切因缘成为善道支撑；而对于平民，则由于嫉妒心的牵制，或多或少执着于自我，形成恶道支撑。正因如此，具备此均衡之人能成就加倍之事。贵族通常同住一屋内，分布环境中，有者拥有两件衣物，有者四件、八件、十六件。平民则聚集在一同，通常说：“我不会低人一等”，别人也同样分配，有两件，有三件，有四件，有五件。因执着支撑，不能轻易舍弃。恶法之流便是通向地狱之路。贵族通常一人持一根树枝饼，欲供给两件或三件衣物；相对之平民，见他有一根树枝饼，心生傲慢，企图以此超越其他两家或三家持有量，因而表现出善果。比库尼对另一同集索引说：“我持有两件衣物，若占据两群比库尼，令我生活方便”，立场不同故产生善果增进。此处对恶法的支撑即指杖柄。
Jātiādīni nissāya seyyassa ‘‘seyyohamasmī’’tiādinā unnativasena paggaṇhanavasena pavatto māno. Abbhunnativasena pavatto atimāno. Pubbe kenaci attānaṃ sadisaṃ katvā pacchā tato adhikato dahato uppajjamānako atimānoti veditabbo. Jātiādiṃ paṭicca majjanākāro mado, sopi atthato māno eva. So pana jātimado gottamado ārogyamado yobbanamado jīvitamado lābhamado sakkāramado garukāramado purekkhāramado parivāramado bhogamado vaṇṇamado sutamado paṭibhānamado rattaññumado piṇḍapātikamado anavaññattimado iriyāpathamado iddhimado yasamado sīlamado jhānamado sippamado ārohamado pariṇāhamado saṇṭhānamado pāripūrimadoti anekavidho.
因生起时与出生成长等有关，借助卧具之“我是卧者”等而产生骄慢。骄慢有两种：刚性骄慢与过分骄慢。所谓刚性骄慢是由过去曾自视与他人相当而起，后又更甚地焚烧心中，故称为过分骄慢。因生于出生等原因，起于傲慢之心，且此傲慢包括诸种：出生傲慢、种姓傲慢、健康傲慢、青春傲慢、生命傲慢、财富傲慢、敬重傲慢、权威傲慢、探访傲慢、侍奉傲慢、供养傲慢、不谦虚傲慢、行走傲慢、神通傲慢、荣耀傲慢、善行傲慢、禅定傲慢、技艺傲慢、攀登傲慢、完善傲慢、结集傲慢、圆满傲慢等多种傲慢。
Tattha (vibha. aṭṭha. 843-844) jātiṃ nissāya uppanno majjanākārappavatto māno jātimado, so khattiyādīnaṃ catunnampi vaṇṇānaṃ uppajjati. Jātisampanno hi khattiyo ‘‘mādiso añño natthi, avasesā antarā uṭṭhāya khattiyā jātā, ahaṃ pana vaṃsāgatakhattiyo’’ti mānaṃ karoti. Brāhmaṇādīsupi eseva nayo. Gottaṃ nissāya uppanno majjanākārappavatto māno gottamado, sopi khattiyādīnaṃ catunnampi vaṇṇānaṃ uppajjati. Khattiyopi hi ‘‘ahaṃ koṇḍaññagotto, ahaṃ ādiccagotto’’ti mānaṃ karoti. Brāhmaṇopi ‘‘ahaṃ kassapagotto, ahaṃ bhāradvājagotto’’ti mānaṃ karoti. Vessopi suddopi attano attano kulagottaṃ nissāya mānaṃ karoti. Ārogyamadādīsupi ‘‘ahaṃ arogo, sesā rogabahulā, kaṇḍuvanamattampi mayhaṃ byādhi nāma natthī’’ti majjanavasena uppanno māno ārogyamado nāma. ‘‘Ahaṃ taruṇo, avasesasattānaṃ attabhāvo papāte ṭhitarukkhasadiso, ahaṃ pana paṭhamavaye ṭhito’’ti majjanavasena uppanno māno yobbanamado. ‘‘Ahaṃ ciraṃ jīviṃ, ciraṃ jīvāmi, ciraṃ jīvissāmi, sukhaṃ jīviṃ, sukhaṃ jīvāmi, sukhaṃ jīvissāmī’’ti majjanavasena uppanno māno jīvitamado nāma. ‘‘Ahaṃ lābhī, avasesā sattā appalābhā, mayhaṃ pana lābhassa pamāṇaṃ natthī’’ti majjanavasena uppanno māno lābhamado nāma.
这里（释论八百四十三至八百四十四页）所说的借助出生而生起的因而产生的骄慢，就是出生傲慢。此骄慢在刹帝利等四个种姓中产生。因为种姓完备，所以这种骄慢心生如此言说：“没有其他像我，我是列祖传承的刹帝利。”婆罗门等亦同理。借助种姓而起的骄慢即称为种姓骄慢。世尊所说“我是古紧那族”、“我是阿底仓族”的骄慢即是此义。婆罗门亦自称“我是咖萨巴族”、“我是巴拉德瓦迦族”。韦萨族和苏陀族都以自家族姓骄傲。关于健康等诸种骄慢，例如自称“我健康无病，余人皆多疾病，我丝毫无病”，此种骄慢名为健康骄慢。又如“我年轻，百岁古树犹在枝头，我初生即立世间”，此种骄慢名为青春骄慢。又如“我常寿命长，我将长寿，我享受安乐”，此种骄慢名为生命骄慢。又如“我富有，余人皆少，我无此数量”，此种骄慢名为财富骄慢。
‘‘Avasesā sattā yaṃ vā taṃ vā labhanti, ahaṃ pana sukataṃ paṇītaṃ cīvarādipaccayaṃ labhāmī’’ti majjanavasena uppanno māno sakkāramado nāma. ‘‘Avasesabhikkhūnaṃ pādapiṭṭhiyaṃ akkamitvā gacchantā manussā ‘ayaṃ samaṇo’tipi na vandanti, maṃ pana disvā vandanti, pāsāṇacchattaṃ viya garukaṃ katvā aggikkhandhaṃ viya ca durāsadaṃ katvā maññantī’’ti majjanavasena uppanno māno garukāramado nāma. ‘‘Uppanno pañho mayhameva mukhena chijjati, bhikkhācāraṃ gacchantāpi āgacchantāpi mameva purato katvā parivāretvā gacchantī’’ti majjanavasena uppanno māno purekkhāramado nāma. Agāriyassa tāva mahāparivārassa ‘‘purisasatampi purisasahassampi maṃ parivāretī’’ti, anagāriyassa ‘‘samaṇasatampi samaṇasahassampi maṃ parivāreti, sesā appaparivārā, ahaṃ mahāparivāro ceva suciparivāro cā’’ti majjanavasena uppanno māno parivāramado nāma. ‘‘Avasesā sattā attano paribhogamattakampi na labhanti, mayhaṃ pana nidhānagatasseva dhanassa pamāṇaṃ natthī’’ti majjanavasena uppanno māno bhogamado nāma. ‘‘Avasesā sattā dubbaṇṇā durūpā, ahaṃ abhirūpo pāsādiko’’tipi ‘‘avasesasattā nigguṇā patthaṭaakittino, mayhaṃ pana kittisaddo devamanussesu pākaṭo ‘itipi thero bahussuto, itipi sīlavā, itipi dhutaguṇayutto’’’ti, evaṃ sarīravaṇṇaṃ guṇavaṇṇañca paṭicca majjanavasena uppanno māno vaṇṇamado nāma.
「其余众生得到任何东西，而我却得到上等精美的袈裟等资具」——因此种自我陶醉而生起之慢，名为「恭敬之醉」。「人们踩着其余比库的脚背而行，连『这是沙门』之礼都不作；然见我则礼拜，待我如巨石华盖般尊重，视我如熊熊火团般难以接近」——因此种自我陶醉而生起之慢，名为「尊重之醉」。「所提问题唯借我口方能解答，托钵而去或归来时，皆以我为先，环绕侍从而行」——因此种自我陶醉而生起之慢，名为「推崇之醉」。在家者以大眷属自豪，谓「百人乃至千人环绕于我」；出家者则谓「百沙门乃至千沙门环绕于我，其余人眷属稀少，而我眷属众多且清净」——因此种自我陶醉而生起之慢，名为「眷属之醉」。「其余众生连自己受用之物都难以获得，而我储藏的财富多得无法计量」——因此种自我陶醉而生起之慢，名为「财富之醉」。「其余众生面容丑陋、形貌不端，而我相貌端正、令人欢喜」，乃至「其余众生无德、名声散漫，而我的名声在天人与人间广为流传：『此长老博学多闻，此长老持戒清净，此长老具足头陀功德』」——如此缘身色之美与功德之美，因自我陶醉而生起之慢，名为「美貌之醉」。
‘‘Avasesā sattā appassutā, ahaṃ pana bahussuto’’ti majjanavasena uppanno māno sutamado nāma. ‘‘Avasesā sattā appaṭibhānā, mayhaṃ pana paṭibhānassa pamāṇaṃ natthī’’ti majjanavasena uppanno māno paṭibhānamado nāma. ‘‘Ahaṃ rattaññū asukaṃ buddhavaṃsaṃ rājavaṃsaṃ janapadavaṃsaṃ gāmavaṃsaṃ rattindivaparicchedaṃ nakkhattamuhuttayogaṃ jānāmī’’ti majjanavasena uppanno māno rattaññumado nāma. ‘‘Avasesā bhikkhū antarā piṇḍapātikā jātā, ahaṃ pana jātipiṇḍapātiko’’ti majjanavasena uppanno māno piṇḍapātikamado nāma. ‘‘Avasesā sattā uññātā avaññātā, ahaṃ pana anavaññāto’’ti majjanavasena uppanno māno anavaññattimado nāma. ‘‘Avasesānaṃ sattānaṃ iriyāpatho apāsādiko, mayhaṃ pana pāsādiko’’ti majjanavasena uppanno māno iriyāpathamado nāma. ‘‘Avasesā sattā chinnapakkhakākasadisā, ahaṃ pana mahiddhiko mahānubhāvo’’ti vā ‘‘ahaṃ yaṃ yaṃ kammaṃ karomi, taṃ taṃ ijjhatī’’ti vā majjanavasena uppanno māno iddhimado nāma.
称为『自负傲慢』，意谓「尽管众生皆无见闻，我却具有广博学识」，此为迷醉之心因自我之傲慢而起。称为『自恃口才』，意谓「众生多无辩才，而我不逊色」，此乃自负之心因夸口辩诤而生。称为『自称通晓历法』，谓「我熟知天文历法、王族族谱、乡里乡族、昼夜昼夜之时间及星宿运行的次第」，此为迷醉之心缘自日月星辰历法之自大所致。称为『自恃施食功德』，谓「尽管众比库施食有差，我却施食完备」，此为由施食资粮而自尊之心情所生。称为『自称无辱』，谓「尽管众生皆有丑恶，我却无污秽」，此自负于自身纯洁无染。称为『自视宽和』，谓「众生趋避邪道，我却亲近善道」，此为迷醉之心因自我行为宽厚而生。称为『自视有神通』，谓「尽管众生业力不坚，我却大智大德，对诸业果任意如意」，此为由心智神通错乱自恃所成的妄狂。
Yasamado pana agārikenapi anagārikenapi dīpetabbo. Agārikopi hi ekacco aṭṭhārasasu seṇīsu ekissā jeṭṭhako hoti, tassa ‘‘avasese purise ahaṃ paṭṭhapemi, ahaṃ vicāremī’’ti, anagārikopi ekacco katthaci jeṭṭhako hoti, tassa ‘‘avasesā bhikkhū mayhaṃ ovāde vattanti, ahaṃ jeṭṭhako’’ti majjanavasena uppanno māno yasamado nāma. ‘‘Avasesā sattā dussīlā, ahaṃ pana sīlavā’’ti majjanavasena uppanno māno sīlamado nāma. ‘‘Avasesānaṃ sattānaṃ kukkuṭassa udakapānamattepi kāle cittekaggatā natthi, ahaṃ pana upacārappanānaṃ lābhī’’ti majjanavasena uppanno māno jhānamado nāma. ‘‘Avasesā sattā nissippā, ahaṃ sippavā’’ti majjanavasena uppanno māno sippamado nāma. ‘‘Avasesā sattā rassā, ahaṃ dīgho’’ti majjanavasena uppanno māno ārohamado nāma. ‘‘Avasesā sattā rassā vā honti dīghā vā, ahaṃ nigrodhaparimaṇḍalo’’ti majjanavasena uppanno māno pariṇāhamado nāma. ‘‘Avasesānaṃ sattānaṃ sarīrasaṇṭhānaṃ virūpaṃ bībhacchaṃ, mayhaṃ pana manāpaṃ pāsādika’’nti majjanavasena uppanno māno saṇṭhānamado nāma. ‘‘Avasesānaṃ sattānaṃ sarīre bahū dosā, mayhaṃ pana sarīre kesaggamattampi vajjaṃ natthī’’ti majjanavasena uppanno māno pāripūrimado nāma. Evamayaṃ sabbopi jātiādiṃ nissāya majjanākāravasappavatto māno idha ‘‘mado’’ti vutto. Kāmaguṇesu cittassa vossaggo pamādo, pañcasu kāmaguṇesu satiyā aniggaṇhitvā cittassa vossajjanaṃ, sativirahoti vuttaṃ hoti. Taṇhāvijjā pākaṭāyeva.
所谓谦虚者，即使身处家中或出家修道之地，亦应发扬谦逊。一位居家者有时在十八军队中为长者，若自言「我是最末一人，我自观照」；同样，一位出家修道僧人，某处亦有领袖，若言「众比库乎皆服从我，我自称长」，此乃因迷醉之心所生的傲慢。称为「自称有戒」，谓「尽管众生多失戒，我自守戒严」。称为「自恃禅定」，谓「众生禅定杂乱，我却能得禅喜」。称为「自认巧艺」，谓「众生多无技艺，而我技艺专长」。称为「自恃寿长」，谓「众生寿命短暂，我则长寿」。称为「自视变化有余」，谓「众生变化或短或长，我则如树之冠环而伟大」。称为「自称身心端正」，谓「众生身体瘸丑丑陋恶秽，而我身体令人欢喜悦目」。称为「自恃无病无疾」，谓「众生体内多有病疾，唯我体内极少小病」。由此诸种迷信之心俱起，自谓为『醉心』。心于五欲特征嗔爱皆放逸不念，乃为忧幻，已失念戒。
Lobhādayo ca puna tividhākusalamūlanti tikavasena gahitā. Duccaritādīsupi tividha-saddo paccekaṃ yojetabbo. Tattha kāyaduccaritādīni tividhaduccaritāni. Taṇhāsaṃkilesādayo tividhasaṃkilesā. Rāgamalādayo malīnabhāvakarattā tividhamalāni. Rāgādayo hi cittaṃ malīnaṃ karonti, malaṃ gāhāpenti, tasmā ‘‘malānī’’ti vuccanti. ‘‘Rāgo visamaṃ, doso visamaṃ, moho visama’’nti (vibha. 924) evaṃ vuttā rāgādayo ‘‘kāyavisamaṃ vacīvisamaṃ manovisama’’nti (vibha. 924) evamāgatā kāyaduccaritādayo ca tividhavisamāni. Tāni pana yasmā rāgādīsu ceva kāyaduccaritādīsu ca sattā pakkhalanti, pakkhalitā ca sāsanatopi sugatitopi patanti, tasmā pakkhalanapātahetubhāvato ‘‘visamānī’’ti vuccanti. ‘‘Kāmasaññā byāpādasaññā vihiṃsāsaññā’’ti (vibha. 911) evamāgatā kāmādipaṭisaṃyuttā saññā tividhasaññā. Tathā ‘‘kāmavitakko byāpādavitakko vihiṃsāvitakko’’ti evamāgatā tividhavitakkā. Taṇhāpapañco diṭṭhipapañco mānapapañcoti ime tividhapapañcā. Vaṭṭasmiṃ satte papañcentīti taṇhādayo ‘‘papañcā’’ti vuccanti.
贪欲等三种恶根，被比为三层之累，承载于三重之结。恶行分为三类，各有相应名称。其一为身之恶行，分为三种恶行；其二为烦恼之污染，亦三类；其三为贪嗔痴等使心染污的三种污垢。贪嗔痴令心蒙蔽，烦染深植，于是统称为污垢。因贪嗔痴令身口意行为错乱，故身恶行亦称为错乱身行。这些皆令众生失次第，失正道，故称为「错乱」。贪欲等令身口妄语等恶法肆行，故称「烦恼增上所缠」。其各种身恶行与烦恼，众生由此下堕。故曰为「错乱诸恶行」。触及欲界的烦恼依三种色根烦恼而别称。「欲识、嗔识、损害识」构成三种识。对应的三种分别对应身口意恶行。这些错乱由此造成五种不良意念，称为五种烦恼分别是欲贪、嗔恚、邪见、傲慢、自负。故此烦恼堆积，称为心中的纷扰。
Catubbidhavipariyesātiādīsu catubbidha-saddo paccekaṃ yojetabbo. Tattha aniccādīni vatthūni niccantiādinā nayena viparītato esantīti vipariyesā. ‘‘Anicce niccanti saññāvipariyeso cittavipariyeso diṭṭhivipariyeso , dukkhe sukhanti saññāvipariyeso cittavipariyeso diṭṭhivipariyeso, asubhe subhanti saññāvipariyeso cittavipariyeso diṭṭhivipariyeso , anattani attāti saññāvipariyeso cittavipariyeso diṭṭhivipariyeso’’ti evamāgatā dvādasa vipallāsā catunnaṃ aniccādivatthūnaṃ vasena ‘‘catubbidhavipariyesā’’ti vuttā. Ettha pana cittakiccassa dubbalaṭṭhāne diṭṭhivirahitāya akusalasaññāya sakakiccassa balavakāle saññāvipallāso veditabbo, diṭṭhivirahitasseva akusalacittassa sakakiccassa balavakāle cittavipallāso, diṭṭhisampayuttacitte diṭṭhivipallāso. Tasmā sabbadubbalo saññāvipallāso, tato balavataro cittavipallāso, sabbabalavataro diṭṭhivipallāso. Ajātabuddhidārakassa kahāpaṇadassanaṃ viya saññā ārammaṇassa upaṭṭhānākāramattagahaṇato. Gāmikapurisassa kahāpaṇadassanaṃ viya cittaṃ lakkhaṇappaṭivedhassapi sampādanato. Kammārassa mahāsaṇḍāsena ayogahaṇaṃ viya diṭṭhi abhinivesaparāmasanato. Tattha cattāro diṭṭhivipallāsā, aniccānattesu niccantiādivasappavattā cattāro saññācittavipallāsāti ime aṭṭha vipallāsā sotāpattimaggena pahīyanti. Asubhe subhanti saññācittavipallāsā sakadāgāmimaggena tanukā honti, anāgāmimaggena pahīyanti. Dukkhe sukhanti saññācittavipallāsā arahattamaggena pahīyantīti veditabbā.
分别说明四种相反的心态变化，命名为四种反转。其内容为：无常等之境易生逆转变化。所谓逆转：如无常为常，苦为乐等反义。所谓「无常为常的逆转」「苦为乐的逆转」「不净为净的逆转」「无我为有我之逆转」，这十二种逆转境界称为四种反转。于此处，因心行不善，在薄弱处所生的逆见，称为见逆转；于坚固时生起的对心的逆见，为心逆转；与见相应的心起逆见，为见逆转。因此，见逆转力最强，心逆转次之，见和心逆转共存时最强大道逆见。譬如戏剧中不熟练演员所见之错，视为见逆转；乡村人对心识不完整的经验为心逆转；对戒断后果执着的为见逆转。至于四种见逆转――无常为常，苦为乐，不净为净，有我为无我，被说明为八种逆见中的类别。断除见逆转的路径乃是初果、二果、三果的果位。并说明不净为净的逆转在次果道微弱，在无余涅槃道时断除，苦为乐的逆转在阿拉汉道断除。
‘‘Kāmāsavo bhavāsavo diṭṭhāsavo avijjāsavo’’ti (cūḷani. jatukaṇṇimāṇavapucchāniddesa 69) evamāgatā kāmataṇhādayo cattāro āsavanti cakkhuādito sandanti pavattantīti āsavā. Kiñcāpi cakkhuādito kusalādīnampi pavatti atthi, kāmāsavādayo eva pana vaṇato yūsaṃ viya paggharaṇakaasucibhāvena sandanti, tasmā te eva ‘‘āsavā’’ti vuccanti. Tattha hi paggharaṇakaasucimhi niruḷho āsavasaddoti. Atha vā dhammato yāva gotrabhuṃ, okāsato yāva bhavaggaṃ savanti gacchanti ārammaṇakaraṇavasena pavattantīti āsavā, ete dhamme etañca okāsaṃ antokaritvā pavattantīti attho. Avadhiattho hi ā-kāro. Avadhi ca mariyādābhividhibhedato duvidho. Tattha mariyādaṃ kiriyaṃ bahikatvā pavattati yathā ‘‘āpāṭaliputtaṃ vuṭṭho devo’’ti, abhividhi pana kiriyaṃ byāpetvā pavattati yathā ‘‘ābhavaggaṃ bhagavato yaso pavattatī’’ti, abhividhiattho cāyaṃ ā-kāro idha gahito, tasmā te dhamme tañca okāsaṃ antokaritvā ārammaṇakaraṇavasena savantīti ‘‘āsavā’’ti vuccanti. Cirapārivāsiyaṭṭhena madirādayo āsavā viyātipi āsavā. Lokasmiñhi cirapārivāsikā madirādayo ‘‘āsavā’’ti vuccanti. Yadi ca cirapārivāsiyaṭṭhena āsavā, eteyeva bhavitumarahanti. Vuttañhetaṃ ‘‘purimā, bhikkhave, koṭi na paññāyati avijjāya, ito pubbe avijjā nāhosī’’tiādi (a. ni. 10.61). Aññesu pana yathāvutte dhamme okāsañca ārammaṇaṃ katvā pavattamānesu mānādīsu ca vijjamānesu attattaniyādiggāhavasena abhibyāpanaṃ madanakaraṇavasena āsavasadisatā ca etesaṃyeva, na aññesanti dvīsupi atthavikappesu etesuyeva āsavasaddo niruḷhoti daṭṭhabbo. Āyataṃ vā saṃsāradukkhaṃ savanti pasavantītipi āsavā. Na hi taṃ kiñci saṃsāradukkhaṃ atthi, yaṃ āsavehi vinā uppajjeyya.
所谓「欲、存在、见、无明」四重沉着（称四浊），从眼根等生起的欲念等烦恼常常流转。虽有善根相续，但因欲浊之染如污泥般浑浊而称为浊。所谓浊，是以污泥之比喻指四种烦恼浊染。四重浊由执着于身之俗族、阶级、宗教界限而持续。故名为沉浊。四者分别是：『欲爱之烦恼』『嗔恨之烦恼』『憍慢之烦恼』『见执烦恼』，为三毒蔓延诸烦恼统称。流转浊俗众生，乃流转于生死痛苦中，若无此浊则不生此苦。是以对浊应生断除。
‘‘Abhijjhā kāyagantho byāpādo kāyagantho sīlabbataparāmāso kāyagantho idaṃsaccābhiniveso kāyagantho’’ti (saṃ. ni. 5.175; mahāni. 29, 147) evamāgatā abhijjhādayo cattāro yassa saṃvijjanti, taṃ cutipaṭisandhivasena vaṭṭasmiṃ ganthenti ghaṭentīti ganthā. ‘‘Kāmogho bhavogho diṭṭhogho avijjogho’’ti (saṃ. ni. 5.172; mahāni. 14; cūḷani. mettagūmāṇavapucchāniddesa 21) evamāgatā cattāro kāmataṇhādayo yassa saṃvijjanti, taṃ vaṭṭasmiṃ ohananti osīdāpentīti oghā. Teyeva ‘‘kāmayogo bhavayogo diṭṭhiyogo avijjāyogo’’ti (saṃ. ni. 5.173; a. ni. 4.10) evamāgatā vaṭṭasmiṃ yojentīti yogā. Ariyā etāya na gacchantīti agati, sā chandādivasena catubbidhā. ‘‘Cīvarahetu vā bhikkhuno taṇhā uppajjamānā uppajjati, piṇḍapāta, senāsana, itibhavābhavahetu vā bhikkhuno taṇhā uppajjamānā uppajjatī’’ti (a. ni. 4.9) evamāgatā cattāro taṇhuppādā. Tattha itibhavābhavahetūti ettha itīti nidassane nipāto, yathā cīvarādihetu, evaṃ bhavābhavahetupīti attho. Bhavābhavoti cettha paṇītapaṇītatarāni telamadhuphāṇitādīni adhippetāni. Kāmupādānādīni cattāri upādānāni.
称为「贪欲结」、「嗔恨结」、「戒律上的执着结」、「对此真理之执着结」，此四结相续于生死流转中，循环不息，称为结。称为「欲结」、「生结」、「见结」、「无明结」，此四种欲望类烦恼，环环相扣，称为结。称为「欲流」、「生流」、「见流」、「无明流」，此四随眠烦恼，环环相续，称为流。视为五种烦恼的心态起因，称为五结五流。圣者不为此所累，故谓彼不生恶趣而入苦因结贯即解脱。始于布施饮食衣服、居住等所生欲望，是烦恼根源。因思惑而起，如欲界、嗔恨、害他之思诸三毒及其挟制故。由此五恶欲起便生烦恼，障碍修行，应生断除。
Pañca cetokhilātiādīsu ‘‘buddhe kaṅkhati, dhamme, saṅghe, sikkhāya kaṅkhati, sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto’’ti (ma. ni. 1.185; dī. ni. 3.319) evamāgatāni pañca cetokhilāni, ceto khilayati thaddhabhāvaṃ āpajjati etehīti cetokhilāni. Vinibandhādīsupi pañca-saddo paccekaṃ yojetabbo. ‘‘Kāme avītarāgo hoti, kāye avītarāgo, rūpe avītarāgo, yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati, aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ caratī’’ti (ma. ni. 1.186; dī. ni. 3.320) āgatā pañca cittaṃ bandhitvā muṭṭhiyaṃ katvā viya gaṇhantīti cetovinibandhā. Ete hi taṇhāppavattibhāvato kusalappavattiyā avasarāppadānavasena cittaṃ bandhaṃ viya samorodhetvā gaṇhanti. Saddatthato pana ceto virūpaṃ nibandhīyati saṃyamīyati etehīti cetovinibandhā. Kāmacchandādīni pañca kusaladhamme nīvārenti āvarantīti nīvaraṇāni. Rūpābhinandanādayo pañcābhinandanā.
五心垢等中云：“对佛生疑，对法生疑，对僧生疑，对戒律生疑，对修行众生生嗔恨，不顺心、烦恼、心被伤害、心堕落。”如是称这五种心垢，谓铭心败坏，导致精神停滞。于违犯之类处，五者各自结合使用。又言：“欲乐心不为欢喜，身体不生贪欲，见色无贪，长时间食受腹中饱胀，安卧受乐，眠觉安适，行住坐卧与诸天人中某一净法相应，修持出家行。”这五者即为心锁，束缚心意，似被捆缚而取执之。此等由于渴爱生起与善法生起机缘，把心如束缚似的拘缚并取执之。从意义上说，心为异形而被束缚控制，此即心锁。欲贪等五善法能止息与障碍。
Chavivādamūlātiādīsu kodho makkho issā sāṭheyyaṃ pāpicchatā sandiṭṭhiparāmāsoti imāni cha vivādamūlāni. Yasmā kuddho vā kodhavasena…pe… sandiṭṭhiparāmāsī vā sandiṭṭhiparāmasitāya kalahaṃ viggahaṃ vivādaṃ āpajjati, tasmā kodhādayo ‘‘cha vivādamūlānī’’ti vuccanti. Rūpataṇhāsaddataṇhādayo cha taṇhākāyā. Kāmarāgapaṭighadiṭṭhivicikicchābhavarāgamānāvijjā sattānusayā. Thāmagataṭṭhena appahīnaṭṭhena ca anusentīti anusayā. Micchādiṭṭhimicchāsaṅkappamicchāvācāmicchākammantamicchāājīvamicchāvāyāmamicchāsatimicchāsamādhī aṭṭha micchattā.
由嫉妒纷争之根等造六纷争根。所谓由忿怒或怒火引起……由嫉妒或对眼目施加毁损、毁谤等引起分歧诽谤。此种诸纷争根由此而起。由色欲、声欲等六种渴爱根。由欲贪、瞋恨、错误见、疑惑组成烦恼根。以其本质而言，是根深蒂固的根本染污。错误见、错误思惟、错误语、错误业、错误生活方式、错误饮食、错误呼吸等八种错误法门。
‘‘Taṇhaṃ paṭicca pariyesanā, pariyesanaṃ paṭicca lābho, lābhaṃ paṭicca vinicchayo, vinicchayaṃ paṭicca chandarāgo, chandarāgaṃ paṭicca ajjhosānaṃ, ajjhosānaṃ paṭicca pariggaho, pariggahaṃ paṭicca macchariyaṃ, macchariyaṃ paṭicca ārakkho, ārakkhādhikaraṇaṃ daṇḍādānasatthādānakalahaviggahavivādatuvaṃtuvaṃpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavantī’’ti (dī. ni. 2.103; 3.359) evamāgatā pariyesanādayo nava taṇhāmūlakā. Tattha (dī. ni. aṭṭha. 2.103) taṇhaṃ paṭiccāti taṇhaṃ nissāya. Pariyesanāti rūpādiārammaṇapariyesanā. Sā hi taṇhāya sati hoti. Lābhoti rūpādiārammaṇapaṭilābho. So hi pariyesanāya sati hoti. Vinicchayoti idha vitakko adhippeto. Lābhaṃ labhitvā hi iṭṭhāniṭṭhaṃ sundarāsundarañca vitakkeneva vinicchinati ‘‘ettakaṃ me rūpārammaṇatthāya bhavissati, ettakaṃ saddādiārammaṇatthāya, ettakaṃ mayhaṃ bhavissati, ettakaṃ parassa, ettakaṃ paribhuñjissāmi, ettakaṃ nidahissāmī’’ti. Tena vuttaṃ ‘‘lābhaṃ paṭicca vinicchayo’’ti. Chandarāgoti evaṃ akusalavitakkena vitakkite vatthusmiṃ dubbalarāgo ca balavarāgo ca uppajjati. Chandoti hi idha dubbalarāgassādhivacanaṃ. Ajjhosānanti ahaṃ mamanti balavasanniṭṭhānaṃ. Pariggahoti taṇhādiṭṭhivasena pariggahakaraṇaṃ. Macchariyanti parehi sādhāraṇabhāvassa asahanatā. Tenevassa porāṇā evaṃ vacanatthaṃ vadanti ‘‘idaṃ acchariyaṃ mayhameva hotu, mā aññassa acchariyaṃ hotūti pavattattā macchariyanti vuccatī’’ti. Ārakkhoti dvārapidahanamañjusagopanādivasena suṭṭhu rakkhaṇaṃ. Adhikarotīti adhikaraṇaṃ, kāraṇassetaṃ nāmaṃ. Ārakkhādhikaraṇanti bhāvanapuṃsakaṃ, ārakkhahetūti attho. Daṇḍādānādīsu paranisedhanatthaṃ daṇḍassa ādānaṃ daṇḍādānaṃ. Ekatodhārādino satthassa ādānaṃ satthādānaṃ. Kalahoti kāyakalahopi vācākalahopi. Purimo purimo virodho viggaho. Pacchimo pacchimo vivādo. Tuvaṃ tuvanti agāravavacanaṃ, tvaṃ tvanti attho.
“缘渴爱生寻求，缘寻求生得，缘得生思量，缘思量生贪欲熏，缘贪欲生忧恼，缘忧恼生执著，缘执著生嫉妒，缘嫉妒生防御，缘防御生因缘纷争、斗殴、诽谤、无益闲言、众多恶行恶法。”如是而来此九渴爱根。其句中“缘”的意思是依止。寻求是对于触境之色等现象的寻求，有对渴爱的正念。得是对现象的获得，有寻求之念。思量是占有或推敲思虑。得了后以意念细察思量“此处将为我之色相，彼处将为我之声相，我将独享，我将占有”等等。故曰“缘得生思量”。贪欲产自以恶意思维所作，使得贪欲力强有力。忧恼即“我我”的我执。执著是以渴爱异见确认所有。“嫉妒”以贪执与渴爱为相，谓他人所得不忍心受。防御是不能与他人同共之心。古言“这应为我所有，不应为他人所有”系此义。防御由护持、守护及保持等义。由惩治等为防止损害而以权势维护。纷争斗论、口舌争辩、无礼之语等俱起。
Pāṇātipātaadinnādānakāmesumicchācāramusāvādapisuṇavācāpharusavācāsamphappalāpaabhijjhābyāpādamicchādiṭṭhī dasa akusalakammapathā. Cattāro sassatavādā cattāro ekaccasassatavādā cattāro antānantikā cattāro amarāvikkhepikā dve adhiccasamuppannikā soḷasa saññīvādā aṭṭha asaññīvādā aṭṭha nevasaññīnāsaññīvādā satta ucchedavādā pañca paramadiṭṭhadhammanibbānavādāti etāni dvāsaṭṭhi diṭṭhigatāni. Rūpataṇhādichataṇhāyeva paccekaṃ kāmataṇhābhavataṇhāvibhavataṇhāvasena aṭṭhārasa honti. Tathā hi rūpārammaṇā taṇhā, rūpe vā taṇhāti rūpataṇhā, sā kāmarāgabhāvena rūpaṃ assādentī pavattamānā kāmataṇhā, sassatadiṭṭhisahagatarāgabhāvena ‘‘rūpaṃ niccaṃ dhuvaṃ sassata’’nti evaṃ assādentī pavattamānā bhavataṇhā, ucchedadiṭṭhisahagatarāgabhāvena ‘‘rūpaṃ ucchijjati vinassati pecca na bhavatī’’ti evaṃ assādentī pavattamānā vibhavataṇhāti evaṃ tividhā hoti. Yathā ca rūpataṇhā, evaṃ saddataṇhādayopīti etāni aṭṭhārasa taṇhāvicaritāni honti, tāni ajjhattarūpādīsu aṭṭhārasa, bahiddhārūpādīsu aṭṭhārasāti chattiṃsa, iti atītāni chattiṃsa, anāgatāni chattiṃsa, paccuppannāni chattiṃsāti aṭṭhasatataṇhāvicaritāni, aṭṭhuttarasatataṇhāvicaritānīti attho. Pabheda-saddo paccekaṃ sambandhitabbo. Tatthāyaṃ yojanā ‘‘lobhappabhedo dosappabhedo yāva aṭṭhasatataṇhāvicaritappabhedo’’ti. Sabbadarathapariḷāhakilesasatasahassānīti sabbāni sattānaṃ darathapariḷāhakarāni kilesānaṃ anekāni satasahassāni. Ārammaṇādivibhāgato hi pavattiākāravibhāgato ca anantappabhedā kilesā.
杀生、不偷盗、邪淫、妄语、两舌、恶口、绮语贪瞋痴及错误见等，十恶业道为根本。四种有常见，四种部分有常见，四种生灭见，四种不动见，二十六种宿命见，八种无宿命见，八种不生见，七种灭见，五种最高见等，合计六十二种见解。这等见解产生色等渴爱，分成对爱渴、灭尽渴、无爱渴十八种。色者即乐根，是可爱者。色渴为爱乐根以色为对象而起。恒常见之爱乐亦对色有执；灭尽见之爱乐亦对色有所分别。渴爱有三种。又如色渴，声等亦复如是。十八种渴爱分别对应内外色等三十八类，分别细述曰三十八过去，三十八未来，三十八当下等共八百种渴爱表现。此中依差别称之。又有“贪分别”“瞋分别”等至多至微，谓烦恼种类繁多万端。此皆由缘起现象生起，烦恼无边无量。
Saṅkhepato vātiādīsu sampati āyatiñca sattānaṃ anatthāvahattā māraṇaṭṭhena vibādhanaṭṭhena kilesāva māroti kilesamāro. Vadhakaṭṭhena khandhāva māroti khandhamāro. Tathā hi vuttaṃ ‘‘vadhakaṃ rūpaṃ, vadhakaṃ rūpanti yathābhūtaṃ nappajānātī’’tiādi. Jātijarādimahābyasananibbattanena abhisaṅkhārova māro abhisaṅkhāramāro. Saṃkilesanimittaṃ hutvā guṇamāraṇaṭṭhena devaputtova māroti devaputtamāro. Sattānaṃ jīvitassa jīvitaparikkhārānañca jānikaraṇena mahābādharūpattā maccu eva māroti maccumāro. Tattha samucchedappahānavasena sabbaso appavattikaraṇena kilesamāraṃ, samudayappahānapariññāvasena khandhamāraṃ, sahāyavekallakaraṇavasena sabbaso appavattikaraṇena abhisaṅkhāramāraṃ, balavidhamanavisayātikkamanavasena devaputtamaccumārañca abhañji, bhagge akāsīti attho. Parissayānanti upaddavānaṃ.
简略论风等诸恶行及令众生不利益之恶果谓魔为烦恼魔。以杀生及贪染等为执着色身之烦恼魔。谓恶见生灭不知于实法如“杀者即形体”似之魔。以生死轮回大苦痛为因缘聚集起之魔。称作烦恼魔。因妨害众生生命及生活之魔，谓生死之魔。断除一切烦恼魔，依灭除生起智慧，断除聚集之魔，隔断烦恼为善，能跨越抵挡烦恼魔、众生死魔及诸天死魔，故曰不死。诸患难即障碍。
Satapuññajalakkhaṇadharassāti aneka sata puñña nibbattamahā purisalakkhaṇadharassa. Ettha hi ‘‘kevalaṃ satamattena puññakammena ekekalakkhaṇaṃ nibbatta’’nti imamatthaṃ na rocayiṃsu aṭṭhakathācariyā ‘‘evaṃ sante yo koci buddho bhaveyyā’’ti, anantāsu pana lokadhātūsu yattakā sattā, tehi sabbehi paccekaṃ satakkhattuṃ katāni dānādīni puññakammāni yattakāni, tato ekekaṃ puññakammaṃ mahāsattena sataguṇaṃ kataṃ satanti adhippetanti imamatthaṃ rocayiṃsu. Tasmā idha sata-saddo bahubhāvapariyāyo, na saṅkhyāvisesavacanoti daṭṭhabbo ‘‘satagghaṃ sataṃ devamanussā’’tiādīsu viya. Rūpakāyasampatti dīpitā hoti itarāsaṃ phalasampadānaṃ mūlabhāvato adhiṭṭhānabhāvato ca. Dīpitā hotīti idaṃ dhammakāyasampattītiādīsupi yojetabbaṃ. Tattha pahānasampadāpubbakattā ñāṇasampadādīnaṃ dhammakāyasampatti dīpitā hotīti veditabbaṃ. Lokiyasarikkhakānaṃ bahumatabhāvoti ettha bhāgyavantatāya lokiyānaṃ bahumatabhāvo, bhaggadosatāya sarikkhakānaṃ bahumatabhāvoti yojetabbaṃ. Evaṃ ito paresupi yathākkamaṃ yojanā veditabbā.
具百善功德之标志者，谓众多百种善功德之大人标志。此中言“只因一重善业致一标志”不悦，因其说“若成佛者，百万世界所有众生，各得一百次布施等善业，则一重善业为大人一百功德”，如此见解更悦。故此以百之词，泛指多种多样，非特指数目。如“众天人族一百其数”等相同义。具色身成绩表示，及其他果报功德之根本，乃坚定信念所得。具此证量即称法身成就。应以成就断恶为先导，通达智慧成就法身。世人乐天派重信仰，世上多信仰及众多依止视如梦想之义。此亦应普遍用此类比。
Puññavantaṃ gahaṭṭhā khattiyādayo abhigacchanti, pahīnadosaṃ dosavinayāya dhammaṃ desetīti pabbajitā tāpasaparibbājakādayo abhigacchantīti āha ‘‘gahaṭṭhapabbajitehi abhigamanīyatā’’ti. Abhigatānañca tesaṃ kāyacittadukkhāpanayane paṭibalabhāvo āmisadānadhammadānehi upakārasabbhāvato rūpakāyaṃ tassa pasādacakkhunā, dhammakāyaṃ paññācakkhunā disvā dukkhadvayassa paṭippassambhanatoti veditabbo. Bhāgyavantatāya upagatānaṃ āmisadānaṃ deti, bhaggadosatāya dhammadānaṃ detīti āha ‘‘āmisadānadhammadānehi upakāritā’’ti. Lokiyalokuttarasukhehi ca saṃyojanasamatthatā dīpitā hotīti ‘‘pubbe āmisadānadhammadānehi mayā ayaṃ lokaggabhāvo adhigato, tasmā tumhehipi evameva paṭipajjitabba’’nti evaṃ sammāpaṭipattiyaṃ niyojanena abhigatānaṃ lokiyalokuttarasukhehi saṃyojanasamatthatā ca dīpitā hoti.
居家之人及诸刹帝利等尊贵阶层前往修行，出家者乃苦行游方者等，前往教授无过失及戒除恶念之教法，谓之“与居家出家者之往来”。其往来者，因供养布施食物与法物等，具有利益之性质，故眼得安乐色身，智慧眼见法身，闻知苦集二谛，心得安缓。所谓供食致福，供法增慧，谓之“因供食与供法等得利益”。世间及世间以上之乐趣，因而结缔缘缘，谓“由供食供法之利益，我已得此世间实相，故当依此修行”。如是因正行而结缘者，得世间世间以上乐，心境明净光明。
Sakacitte issariyaṃ nāma attano cittassa vasībhāvāpādanaṃyeva, paṭikūlādīsu appaṭikūlasaññitādivihārasiddhi, adhiṭṭhāniddhiādiko iddhividhopi cittissariyameva cittabhāvanāya vasībhāvappattiyā ijjhanato. Aṇimālaghimādikanti ādi-saddena mahimā patti pākammaṃ īsitā vasitā yatthakāmāvasāyitāti ime chapi saṅgahitā. Tattha kāyassa aṇubhāvakaraṇaṃ aṇimā. Ākāse padasā gamanādīnaṃ arahabhāvena lahubhāvo laghimā. Mahattaṃ mahimā kāyassa mahantatāpādanaṃ. Iṭṭhadesassa pāpuṇanaṃ patti. Adhiṭṭhānādivasena icchitanipphādanaṃ pākammaṃ. Sayaṃvasitā issarabhāvo īsitā. Iddhividhe vasībhāvo vasitā. Ākāsena vā gacchato aññaṃ vā kiñci karoto yattha katthaci vosānappatti yatthakāmāvasāyitā. ‘‘Kumārakarūpādidassana’’ntipi vadanti. Evamidaṃ aṭṭhavidhaṃ lokiyasammataṃ issariyaṃ. Taṃ pana bhagavato iddhividhantogadhaṃ anaññasādhāraṇañcāti āha ‘‘sabbakāraparipūraṃ atthī’’ti. Tathā lokuttaro dhammo atthīti sambandho. Evaṃ yasādīsupi atthi-saddo yojetabbo.
当愿执心为主宰者，即名掌控心智之主，能压制恶念、不善境界，令不善之所碍减轻，达修行成就。坚强力持、定力等神通亦为心主之所成，其八种神通法门相互具足。所谓九轻神通，包括身能隐微轻妙，空行迁徙轻便，体大显广大，达到心愿之实现。坚固不动之本领，定力调控意念，使心自在不失控，行踪变化随心所欲。此即世间所承认之八种权势，佛陀诸神通法门中，独为无二法宝，谓之“无所不充足之根本”。同样亦可类比他法中有类似称呼者，不可混淆。
Kesañci yaso padesavutti ayathābhūtaguṇasannissayattā aparisuddho ca hoti, na evaṃ tathāgatassāti dassetuṃ ‘‘lokattayabyāpako’’ti vuttaṃ. Tattha idha adhigatasatthuguṇānaṃ āruppe uppannānaṃ ‘‘itipi so bhagavā’’tiādinā bhagavato yaso pākaṭo hotīti āha ‘‘lokattayabyāpako’’ti. Yathābhuccaguṇādhigatoti yathābhūtaguṇehi adhigato. Ativiya parisuddhoti yathābhūtaguṇādhigatattā eva accantaparisuddho. Sabbākāraparipūrāti anavasesalakkhaṇānubyañjanādisampattiyā sabbākārehi paripuṇṇā. Sabbaṅgapaccaṅgasirīti sabbesaṃ aṅgapaccaṅgānaṃ sobhā. Yaṃ yaṃ etena icchitaṃ patthitanti ‘‘tiṇṇo tāreyya’’ntiādinā yaṃ yaṃ etena lokanāthena manovacīpaṇidhānavasena icchitaṃ kāyapaṇidhānavasena patthitaṃ. Tathevāti paṇidhānānurūpameva. Sammāvāyāmasaṅkhāto payattoti vīriyapāramibhāvappatto ariyamaggapariyāpanno ca sammāvāyāmasaṅkhāto ussāho.
某些名誉与声望因地缘言辞、非真实因缘而不清净，不是如来正法。本来因佛所具真实功德，而显露真名声，称为“普遍光明大名”，言其为“遍布世间广大”。如得此名声犹若得真功德，极其清净真实，不虚假。成就圆满，清净中无缺点，万法具备而美满全备。诸肢体皆称美，或称“已达已超”，皆由世尊之思维决定。照此真誓以持之，得生勤勉精进，成阿拉汉道，名为正精进者。
Kusalādīhi bhedehīti sabbattikadukapadasaṅgahitehi kusalādippabhedehi. Paṭiccasamuppādādīhīti ādi-saddena na kevalaṃ vibhaṅgapāḷiyaṃ āgatā satipaṭṭhānādayova saṅgahitā, atha kho saṅgahādayo samayavimuttādayo ṭhapanādayo tikapaṭṭhānādayo ca saṅgahitāti veditabbaṃ. Pīḷanasaṅkhatasantāpavipariṇāmaṭṭhena vā dukkhamariyasaccantiādīsu pīḷanaṭṭho taṃsamaṅgino sattassa hiṃsanaṃ avipphārikatākaraṇaṃ. Saṅkhataṭṭho samecca saṅgamma sambhūya paccayehi katabhāvo. Santāpaṭṭho dukkhadukkhatādīhi santāpanaṃ paridahanaṃ. Vipariṇāmaṭṭho jarāya maraṇena cāti dvidhā vipariṇāmetabbatā. Samudayassa āyūhanaṭṭho dukkhassa nibbattanavasena sampiṇḍanaṃ. Nidānaṭṭho ‘‘idaṃ taṃ dukkha’’nti nidassentassa viya samuṭṭhāpanaṃ. Saṃyogaṭṭho saṃsāradukkhena saṃyojanaṃ. Palibodhaṭṭho maggādhigamassa nivāraṇaṃ. Nirodhassa nissaraṇaṭṭho sabbūpadhīnaṃ paṭinissaggasabhāvattā tato vinissaṭatā, taṃnissaraṇanimittatā vā. Vivekaṭṭho sabbasaṅkhāravisaṃyuttatā. Asaṅkhataṭṭho kenacipi paccayena anabhisaṅkhatatā. Amataṭṭho niccasabhāvattā maraṇābhāvo, sattānaṃ maraṇābhāvahetutā vā. Maggassa niyyānaṭṭho vaṭṭadukkhato nikkamanaṭṭho. Hetuattho nibbānassa sampāpakabhāvo. Dassanaṭṭho accantasukhumassa nibbānassa sacchikaraṇaṃ. Ādhipateyyaṭṭho catusaccadassane sampayuttānaṃ ādhipaccakaraṇaṃ, ārammaṇādhipatibhāvo vā visesato maggādhipativacanato . Satipi hi jhānādīnaṃ ārammaṇādhipatibhāve ‘‘jhānādhipatino dhammā’’ti evamādiṃ avatvā ‘‘maggādhipatino dhammā’’icceva vuttaṃ, tasmā viññāyati ‘‘atthi maggassa ārammaṇādhipatibhāve viseso’’ti. Eteyeva ca pīḷanādayo soḷasākārāti vuccanti.
善恶等分别谓诸痛苦重合之集，因缘所成，有始有终。不仅仅止于分别，道理相连，如念处等依时节而成。此诸总摄，具时解脱，立定，坚固等三种性质，应明知。因痛苦与苦之强烈转变，诸真实苦谛等显现，苦之总量与所属体，非断非续而难移。拟合果报因缘，转化焦灼等。变化因老死之分别，有二重变化。集谛之因堆积，苦之止息有结止之义。缘起示现“此即为苦”，其生起解脱之因。结合体由生灭苦缚，痛苦因缘。觉悟之障碍为断除，灭谛之出离为舍弃诸苦因，进而生离。清净与不生不灭之分别。无漏之存在，断灭死义，无死因众生。道谛是断灭之路，成就苦因之止息。觉谛是极细微清净涅槃现证。此四谛法中，因缘变化相应，彼治治所围绕，或称执持之主人。因禅定等具足此执持，故称禅定主之法，同样此得称为道主法。是以明了“道中有主执持特殊”。这些痛苦之重合六十有六种称号，值得认识。
Dibbabrahmaariyavihāretiādīsu kasiṇādiārammaṇāni rūpāvacarajjhānāni dibbavihāro. Mettādijjhānāni brahmavihāro. Phalasamāpatti ariyavihāro. Kāmehi vivekaṭṭhakāyatāvasena ekībhāvo kāyaviveko. Paṭhamajjhānādinā nīvaraṇādīhi vivittacittatā cittaviveko. Upadhiviveko nibbānaṃ. Upadhīti cettha cattāro upadhī kāmupadhi khandhupadhi kilesupadhi abhisaṅkhārupadhīti. Kāmāpi hi ‘‘yaṃ pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ kāmānaṃ assādo’’ti (ma. ni. 1.166) evaṃ vuttassa sukhassa adhiṭṭhānabhāvato upadhīyati ettha sukhanti iminā vacanatthena ‘‘upadhī’’ti vuccanti, khandhāpi khandhamūlakassa dukkhassa adhiṭṭhānabhāvato, kilesāpi apāyadukkhassa adhiṭṭhānabhāvato, abhisaṅkhārāpi bhavadukkhassa adhiṭṭhānabhāvato vuttanayena ‘‘upadhī’’ti vuccanti. Imehi pana catūhi upadhīhi vivittatāya nibbānaṃ ‘‘upadhiviveko’’ti vuccati.
如神梵众圣修之地，或境界诸遍光等，为色之禅那；慈等禅则为梵之境界；果成就所出现之圣所处境界；诸欲分别清净，身与心合一谓身体独处；初禅因斥障碍而清静，谓心独处；独处谓得涅槃。所说独处有四种，亦即欲界之缚，色界之缚，烦恼之缚，行蕴之缚。欲者即依据五欲之乐而生喜悦，此乐谓欲之依止，故名“缚”。色蕴因色之苦执而缚，烦恼因苦苦执而缚，行蕴为生苦执而缚，如此谓之“缚”。此四种独处之义而名涅槃之解脱。
Suññatākārena nibbānaṃ ārammaṇaṃ katvā pavatto ariyamaggo suññatavimokkho. So hi suññatāya dhātuyā uppannattā suññato, kilesehi ca vimuttattā vimokkho. Eteneva nayena appaṇihitākārena nibbānaṃ ārammaṇaṃ katvā pavatto appaṇihitavimokkho. Animittākārena nibbānaṃ ārammaṇaṃ katvā pavatto animittavimokkho. Atha vā suññatānupassanāsaṅkhātāya anattānupassanāya vasena paṭiladdho ariyamaggo āgamanavasena ‘‘suññatavimokkho’’ti vuccati. Tathā appaṇihitānupassanāsaṅkhātāya dukkhānupassanāya vasena paṭiladdho appaṇihitavimokkho. Animittānupassanāsaṅkhātāya aniccānupassanāya vasena paṭiladdho ‘‘animittavimokkho’’ti veditabbo. Vuttañhetaṃ –
以空性为基础，将涅槃作为缘起而起行菩提之圣道者，谓为空解脱。因空之法性而成空性，因烦恼断故成解脱。以此理路，若以无所障碍之缘起持行涅槃，谓为无缘解脱。以无缘为缘起所知者，谓为无相解脱。若以空观兼无我观观察所得入道，谓为空性解脱。若以无所障碍观兼苦观所得，谓为无缘苦之解脱。故此称号如是记。
‘‘Aniccato manasikaronto adhimokkhabahulo animittavimokkhaṃ paṭilabhati, dukkhato manasikaronto passaddhibahulo appaṇihitavimokkhaṃ paṭilabhati, anattato manasikaronto vedabahulo suññatavimokkhaṃ paṭilabhatī’’ti (paṭi. ma. 1.223).
「念无常者，得深信多决断之无相解脱；念苦者，得安静少执着之解脱；念无我者，得受用多空寂之解脱。」（复习文献第一册第223页）
Aññeti lokiyaabhiññādike.
此所谓『他知』，乃指世俗通达等。
Kilesābhisaṅkhāravasena bhavesu paribbhamanaṃ, tañca taṇhāpadhānanti āha ‘‘taṇhāsaṅkhātaṃ gamana’’nti. Vantanti ariyamaggamukhena uggiritaṃ puna apaccāgamanavasena chaḍḍitaṃ. Bhagavāti vuccati niruttinayenāti dassento āha ‘‘yathā loke’’tiādi. Yathā loke niruttinayena ekekapadato ekekamakkharaṃ gahetvā ‘‘mekhalā’’ti vuttaṃ, evamidhāpīti attho. Mehanassāti guyhappadesassa. Khassāti okāsassa.
谓烦恼如造作一般环绕诸有，亦称其为渴爱之根本。称谓其为『渴爱结之行』。又称其为圣道之所摧毁，亦即舍弃不返之故。所谓世尊者，借以言说而显现之义。谓「如世间」者，乃指世间用言语，以逐字逐音分别得成「带」之义，亦释此理。『湿气』指秘密含义，『干气』指明显含义。
Aparo nayo (itivu. aṭṭha. nidānavaṇṇanā) – bhāgavāti bhagavā. Bhatavāti bhagavā. Bhāge vanīti bhagavā. Bhage vanīti bhagavā. Bhattavāti bhagavā. Bhage vamīti bhagavā. Bhāge vamīti bhagavā.
另一解释方式（参见《如是语》注疏·缘起释）——「具福者」即世尊。「受奉养者」即世尊。「归趋诸份者」即世尊。「趋于诸分者」即世尊。「具备守护者」即世尊。「舍弃诸分者」即世尊。「舍弃诸福者」即世尊。
Bhāgavā bhatavā bhāge, bhage ca vani bhattavā;
「具福、受奉养、归趋诸份，趋于诸分，具守护者；」
Bhage vami tathā bhāge, vamīti bhagavā jino.
「舍弃诸分，亦复舍弃诸福」——如是，胜者名为世尊。
Tattha kathaṃ bhāgavāti bhagavā? Ye te sīlādayo dhammakkhandhā guṇakoṭṭhāsā, te anaññasādhāraṇā niratisayā tathāgatassa atthi upalabbhanti. Tathā hissa sīlaṃ samādhi paññā vimutti vimuttiñāṇadassanaṃ, hirī ottappaṃ, saddhā vīriyaṃ, sati sampajaññaṃ, sīlavisuddhi diṭṭhivisuddhi, samatho vipassanā, tīṇi kusalamūlāni, tīṇi sucaritāni, tayo sammāvitakkā, tisso anavajjasaññā, tisso dhātuyo, cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, cattāro ariyamaggā, cattāri ariyaphalāni, catasso paṭisambhidā, catuyoniparicchedakañāṇāni, cattāro ariyavaṃsā, cattāri vesārajjañāṇāni, pañca padhāniyaṅgāni, pañcaṅgiko sammāsamādhi, pañcañāṇiko sammāsamādhi, pañcindriyāni, pañca balāni, pañca nissāraṇīyā dhātuyo, pañca vimuttāyatanañāṇāni, pañca vimuttiparipācanīyā saññā, cha anussatiṭṭhānāni, cha gāravā, cha nissāraṇīyā dhātuyo, cha satatavihārā, cha anuttariyāni, chanibbedhabhāgiyā saññā, cha abhiññā, cha asādhāraṇañāṇāni, satta aparihānīyā dhammā, satta ariyadhanāni, satta bojjhaṅgāni, satta sappurisadhammā, satta nijjaravatthūni, satta saññā, sattadakkhiṇeyyapuggaladesanā, sattakhīṇāsavabaladesanā, aṭṭhapaññāpaṭilābhahetudesanā, aṭṭha sammattāni, aṭṭhalokadhammātikkamo, aṭṭha ārambhavatthūni, aṭṭhaakkhaṇadesanā, aṭṭha mahāpurisavitakkā, aṭṭhaabhibhāyatanadesanā, aṭṭha vimokkhā, nava yonisomanasikāramūlakā dhammā, nava pārisuddhipadhāniyaṅgāni, navasattāvāsadesanā, nava āghātappaṭivinayā, nava saññā, nava nānattā, nava anupubbavihārā, dasa nāthakaraṇā dhammā, dasa kasiṇāyatanāni, dasa kusalakammapathā, dasa sammattāni, dasa ariyavāsā, dasa asekkhadhammā, dasa tathāgatabalāni, ekādasa mettānisaṃsā, dvādasa dhammacakkākārā, terasa dhutaguṇā, cuddasa buddhañāṇāni, pañcadasa vimuttiparipācanīyā dhammā, soḷasavidhā ānāpānassati, soḷasa aparantapanīyā dhammā, aṭṭhārasa buddhadhammā, ekūnavīsati paccavekkhaṇañāṇāni, catucattālīsa ñāṇavatthūni, paññāsa udayabbayañāṇāni, paropaṇṇāsa kusaladhammā, sattasattati ñāṇavatthūni, catuvīsatikoṭisatasahassasamāpattisañcārimahāvajirañāṇaṃ, anantanayasamantapaṭṭhānapavicayapaccavekkhaṇadesanāñāṇāni, tathā anantāsu lokadhātūsu anantānaṃ sattānaṃ āsayādivibhāvanañāṇāni cāti evamādayo anantāparimāṇabhedā anaññasādhāraṇā niratisayā guṇabhāgā guṇakoṭṭhāsā saṃvijjanti upalabbhanti, tasmā yathāvuttavibhāgā guṇabhāgā assa atthīti bhāgavāti vattabbe ākārassa rassattaṃ katvā ‘‘bhagavā’’ti vutto. Evaṃ tāva bhāgavāti bhagavā.
何以称为“世尊”？彼者何为世尊？即那些具足戒律等善法蕴，具诸美德聚集之处，非他不可资助之异行，故于如来得以确切现见。如此，其戒具足，定具足，慧具足，解脱及解脱知见显现，至于羞耻心与恐敬心，信心与精进，念与正知，戒净与见净，静虑与慧观，三善根，三善行，三正思维，三无过失之知觉，三界，四念处，四正勤，四力住，四圣道，四圣果，四种破解之知，四圣谱系，四染秽识，五须修，五支布施集，五根，五力，五可舍离界，五解脱知，五解脱遍满之识，六念处，六敬重，六可舍离界，六常住，六无上，六种分断所缘识，六通，六异行知，七无损法，七圣宝藏，七觉支，七圣贤法，七清净起因，七识，七可供养善人说，七断尽垢力说，八智慧所得缘说，八正法，八越世法，八发心因，八现说，八大人之思维，八征服境说，八解脱，九善巧思惟之根本法，九正净应修五支，九七宿安住说，九击伤戒，九识，九种差异，九渐次修习法，十操作主，十光处，十善业道，十正法，十圣住，十不退转法，十如来力，一十一慈心之因，十二法轮具足，十三高洁行，十四佛智，十五解脱遍满法，十六呼吸念法，十六未断法，十八佛法，二十一复观知，四十四识境，五十起灭智，其次百三十善法，二百七十三识境，二千四百万遍行大坚定智，无量余正在等分之现观说智，如是无量世界诸无量众生心之诸根本扩展破灭之现观说智，诸如此类无量无边不可计量之超越坦荡非他所及之美德职分美德聚集，于此故依其如法分别之美德职分，称之为“世尊”是也。正如此故谓为“世尊”。
Yasmā sīlādayo sabbe, guṇabhāgā asesato;
因诸戒律诸等全备，
Vijjanti sugate tasmā, bhagavāti pavuccati.
诸圣觉者知之，是谓称为“世尊”。
Kathaṃ bhatavāti bhagavā? Ye te sabbalokahitāya ussukkamāpannehi manussattādike aṭṭha dhamme samodhānetvā sammāsambodhiyā katamahābhinīhārehi mahābodhisattehi paripūretabbā dānapāramī sīlanekkhammapaññāvīriyakhantisaccaadhiṭṭhānamettāupekkhāpāramīti dasa pāramiyo dasa upapāramiyo dasa paramatthapāramiyoti samatiṃsa pāramiyo, dānādīni cattāri saṅgahavatthūni, cattāri adhiṭṭhānāni, attapariccāgo nayanadhanarajjaputtadārapariccāgoti pañca mahāpariccāgā, pubbayogo, pubbacariyā, dhammakkhānaṃ, ñātatthacariyā, lokatthacariyā, buddhatthacariyāti evamādayo saṅkhepato vā puññasambhārañāṇasambhārā buddhakarā dhammā, te mahābhinīhārato paṭṭhāya kappānaṃ satasahassādhikāni cattāri asaṅkhyeyyāni yathā hānabhāgiyā saṃkilesabhāgiyā ṭhitibhāgiyā vā na honti, atha kho uttaruttari visesabhāgiyāva honti, evaṃ sakkaccaṃ nirantaraṃ anavasesato bhatā sambhatā assa atthīti bhatavāti bhagavā niruttinayena ta-kārassa ga-kāraṃ katvā. Atha vā bhatavāti teyeva yathāvutte buddhakare dhamme vuttanayena bhari sambhari, paripūresīti attho. Evampi bhatavāti bhagavā.
何以称为“世尊”？即为众生利益起心精勤，通达超越八法已，具诸善根，胜大觉者满其大弘誓，具布施、戒、出离、慧、精进、真谛、坚定、慈、平等、舍十波罗蜜、即是三十波罗蜜一切具足者，十波罗蜜，十附波罗蜜，十最高波罗蜜，共三十波罗蜜。又有布施等四总集法，四坚决志，即舍身、眼财、荣华、子女布施之五大舍，先行，初行，证法行，亲族行，利益世间行，利益佛法行等等。此类简略而言，即福德集增、智慧积累、诸佛之行也，是诸大弘誓悉满，历劫千万亿劫，不染污、不堕落、不退转，反为不断增长之特优绝类，故名为“世尊”，以「bhata＝他侧为主语，ta＝作成分，ga＝去向之义」而作「bhagavā」解之。又或以如来所说法极盛弘大，载聚不息，充满其教义，谓之“世尊”。如是称之为“世尊”。
Yasmā sambodhiyā sabbe, dānapāramiādike;
因自在觉者悉具布施波罗蜜等，
Sambhāre bhatavā nātho, tasmāpi bhagavā mato.
能够集诸法者为主，故亦以“世尊”称之。
Kathaṃ bhāge vanīti bhagavā? Ye te catuvīsatikoṭisatasahassasaṅkhā devasikaṃ vaḷañjanakasamāpattibhāgā, te anavasesato lokahitatthaṃ attano ca diṭṭhadhammasukhavihāratthaṃ niccakappaṃ vani bhaji sevi bahulamakāsīti bhāge vanīti bhagavā. Atha vā abhiññeyyadhammesu kusalādīsu khandhādīsu ca ye te pariññeyyādivasena saṅkhepato vā catubbidhā abhisamayabhāgā, vitthārato pana ‘‘cakkhu pariññeyyaṃ, sotaṃ pariññeyyaṃ…pe… jarāmaraṇaṃ pariññeyya’’ntiādinā (paṭi. ma. 1.21) aneke pariññeyyabhāgā, ‘‘cakkhussa samudayo pahātabbo…pe… jarāmaraṇassa samudayo pahātabbo’’tiādinā nayena pahātabbabhāgā, ‘‘cakkhussa nirodho…pe… jarāmaraṇassa nirodho sacchikātabbo’’tiādinā sacchikātabbabhāgā, ‘‘cakkhussa nirodhagāminī paṭipadā’’tiādinā ‘‘cattāro satipaṭṭhānā’’tiādinā ca anekabhedā bhāvetabbabhāgā ca dhammā vuttā, te sabbe vani bhaji yathārahaṃ gocarabhāvanāsevanānaṃ vasena sevi. Evampi bhāge vanīti bhagavā. Atha vā ye ime sīlādayo dhammakkhandhā sāvakehi sādhāraṇā guṇakoṭṭhāsā guṇabhāgā, kinti nu kho te vineyyasantānesu patiṭṭhapeyyanti mahākaruṇāya vani abhipatthayi, sā cassa abhipatthanā yathādhippetaphalāvahā ahosi. Evampi bhāge vanīti bhagavā.
世尊云何谓福德？彼二十四亿万天众，即具足天界恩泽之福德者，恒常无间断地，为利益天下众生而奋斗，亦为自身已见法乐而勤行勤修，广泛享用此福德者，称为福德。复次，在应当证悟之法中，于善等五蕴等所具足之悉知等四种修得部分，总括言之，有诸详尽如“应知眼识之境，应知耳识之境……应知老死”等多种记忆，及“眼识之生应当断除……老死之生应断除”等须断部分，及“眼识之灭应当实证”等应证部分，及“眼识灭入之道”如“四念处”等多种该修部分，诸善法皆为分明阐述，彼等皆为福德，随其宜当之对象境界调伏修习而得。世尊如是说福德。复次，如今弟子中此等善法五蕴之戒等，是常具足的通常善法品类，此等能于调伏境界中树立者，大慈悲心思惟福德，彼等之意图必使达到其所诣之果报。世尊如是说福德。
Yasmā ñeyyasamāpatti-guṇabhāge tathāgato;
因具有应当知晓的成就和福德，世尊如此示现；
Bhaji patthayi sattānaṃ, hitāya bhagavā tato.
为利益众生，世尊由此教化安立众生，
Kathaṃ bhage vanīti bhagavā? Samāsato tāva katapuññehi payogasampannehi yathāvibhavaṃ bhajīyantīti bhagā, lokiyalokuttarasampattiyo. Tattha lokiye tāva tathāgato sambodhito pubbe bodhisattabhūto paramukkaṃsagate vani bhaji sevi, yattha patiṭṭhāya niravasesato buddhakaradhamme samannānento buddhadhamme paripācesi. Buddhabhūto pana te niravajjasukhūpasaṃhite anaññasādhāraṇe lokuttarepi vani bhaji sevi. Vittārato pana padesarajjaissariyacakkavattisampattidevarajjasampattiādivasena jhānavimokkhasamādhisamāpattiñāṇadassanamaggabhāvanāphalasacchikiriyādiuttarimanussadhammavasena ca anekavihite anaññasādhāraṇe bhage vani bhaji sevi. Evaṃ bhage vanīti bhagavā.
世尊云何谓福德？总括言之，于已有善根福业如实利益之福德，谓之福德，有世间及世出世间之胜禀。于世间利益，即世尊昔为菩萨时已启悟为佛，历劫修行，不忧不断地佐持佛果功德。作为佛者，安住不动而极乐寂静的非常殊胜之福德，连世出世间亦修行。阐述之广，涵盖地方威仪、以及须陀洹、斯陀含、阿那含、阿拉汉僧众之法，禅定、解脱、三摩地、成就、见智、道修习、果证等无数胜法，众多无二殊胜位诸法安住之福德者，即为福德。世尊如是说福德。
Yā tā sampattiyo loke, yā ca lokuttarā puthu;
所谓福德者，即是此世间所依成就与彼世间超世之福德也；
Sabbā tā bhaji sambuddho, tasmāpi bhagavā mato.
一切福德皆悉为佛所具，故世尊亦如是称之。
Kathaṃ bhattavāti bhagavā? Bhattā daḷhabhattikā assa bahū atthīti bhattavā. Tathāgato hi mahākaruṇāsabbaññutaññāṇādiaparimitanirupamappabhāvaguṇavisesasamaṅgībhāvato sabbasattāuttamo, sabbānatthaparihārapubbaṅgamāya niravasesahitasukhavidhānatapparāya niratisayāya payogasampattiyā sadevamanussāya pajāya accantupakāritāya dvattiṃsa mahāpurisalakkhaṇāsīti anubyañjana byāmappabhādi anaññasādhāraṇavisesapaṭimaṇḍitarūpakāyatāya yathābhuccaguṇādhigatena ‘‘itipi so bhagavā’’tiādinayappavattena lokattayabyāpinā suvipulena suvisuddhena ca thutighosena samannāgatattā ukkaṃsapāramippattāsu appicchatāsantuṭṭhitāādīsu suppatiṭṭhitabhāvato dasabalacatuvesārajjādiniratisayaguṇavisesasamaṅgībhāvato ca rūpappamāṇo rūpappasanno, ghosappamāṇo ghosappasanno, lūkhappamāṇo lūkhappasanno, dhammappamāṇo dhammappasannoti evaṃ catuppamāṇike lokasannivāse sabbathāpi pasādāvahabhāvena samantapāsādikattā aparimāṇānaṃ sattānaṃ sadevamanussānaṃ ādarabahumānagāravāyatanatāya paramapemasambhattiṭṭhānaṃ. Ye cassa ovāde patiṭṭhitā aveccappasādena samannāgatā honti, kenaci asaṃhāriyā tesaṃ sambhatti samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vāti. Tathā hi te attano jīvitapaaccāgepi tattha pasādaṃ na pariccajanti tassa vā āṇaṃ daḷhabhattibhāvato. Tenevāha –
世尊何以称为坚固？坚固者者，即如坚固的饮食，众多而有益故称为坚固。此如来者，具足广大悲悯、无上智慧及不可思议的卓绝法相与功德，普遍一切有情，且为广大利益之先导，无烦恼悦乐之根基，始终无厌离。依此功德圆满及二十三大人相等之殊胜标识，显现非凡殊异之相状，恰如拥有最佳美德，以“彼世尊即是如是”之世间共识，遍及天下，声誉清净殊胜，伴随赞美声响显扬。于得不贪、不嗔、不痴而安住等诸坚固功德极具，兼有牢固之力量、廉耻、无厌等特质具足，且于色相、名声、肮脏、法义等四种量度中均清净明朗。在此四量径流充满的世间环境中，恒常显现安详而受人敬仰，无量众生及诸人类群聚，怀有恭敬庄重及至爱崇敬之心。凡以诚敬心依止者，皆因其无比祥和而得安慰，不论是沙门、婆罗门、天人、魔王或梵天，皆对此处无分争执。故此，众生虽愿舍命护持，但因其坚固如饮食之稳，故无所舍弃。于是称曰——
‘‘Yo ve kataññū katavedi dhīro,
“彼有恩义，明智果断，
Kalyāṇamitto daḷhabhatti ca hotī’’ti. (jā. 2.17.78);
且为善友坚固可依。”（注释书第二卷第十七节第七十八句）
‘‘Seyyathāpi, bhikkhave, mahāsamuddo ṭhitadhammo velaṃ nātivattati, evameva kho, bhikkhave, yaṃ mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ, taṃ mama sāvakā jīvitahetupi nātikkamantī’’ti (udā. 45; cūḷava. 385) ca.
又如，尊敬的比库们，如大海永远不撒退波浪，亦如我所训诫的弟子戒律具足，我的弟子不逾越生命之限。”（释论第四十五节；小本法集三八五）
Evaṃ bhattavāti bhagavā niruttinayena ekassa ta-kārassa lopaṃ katvā itarassa ta-kārassa ga-kāraṃ katvā.
世尊称“坚固”者，依语法，以去掉一字而成，用去“他即”之“他”，替以“加”字。
Guṇātisayayuttassa, yasmā lokahitesino;
此名具资优异品性者，因其利益大众之故称为坚固。
Sambhattā bahavo satthu, bhagavā tena vuccati.
众多的贤士和修行者都尊号佛陀，故称世尊。
Kathaṃ bhage vamīti bhagavā? Yasmā tathāgato bodhisattabhūtopi purimāsu jātīsu pāramiyo pūrento bhagasaṅkhātaṃ siriṃ issariyaṃ yasañca vami uggiri, kheḷapiṇḍaṃ viya anapekkho chaḍḍayi. Tathā hissa somanassakumārakāle(jā. 1.15.211 ādayo) hatthipālakumārakāle (jā. 1.15.337 ādayo) ayogharapaṇḍitakāle(jā. 1.15.363 ādayo) mūgapakkhapaṇḍitakāle (jā. 2.22.1 ādayo) cūḷasutasomakāleti (jā. 2.17.195 ādayo) evamādīsu nekkhammapāramīpūraṇavasena devarajjasadisāya rajjasiriyā pariccattattabhāvānaṃ pamāṇaṃ natthi, carimattabhāvepi hatthagataṃ cakkavattisiriṃ devalokādhipaccasaasaṃ catudīpissariyaṃ cakkavattisampattisannissayaṃ sattaratanasamujjalaṃ yasañca tiṇāyapi amaññamāno nirapekkho pahāya abhinikkhamitvā sammāsambodhiṃ abhisambuddho, tasmā ime siriādike bhage vamīti bhagavā. Atha vā bhāni nāma nakkhattāni, tehi samaṃ gacchanti pavattantīti bhagā, sineruyugandharauttarakuruhimavantādibhājanalokavisesasannissayā sobhā kappaṭṭhāyibhāvato, tepi bhagavā vami taṃnivāsisattāvāsasamatikkamanato tappaṭibaddhachandarāgappahānena pajahīti. Evampi bhage vamīti bhagavā.
何故称为世尊？谓如来者，虽在成佛之前诸生世中，已圆满众多波罗蜜，成就世间称誉的光荣、无上威势和名声，犹如弃弃不顾扔掉玩具般舍弃。故如世尊在其童年称为欢喜王子、护象王子，及后在无旷愚明时期、小教王朝时期等诸种前世（如《本生经》所载）中，皆圆满出离波罗蜜，拥有天王般的王威荣光及天界的诸种光辉和称号，无有量，乃至最后生为佛陀，更以无上正等觉立证无余涅槃，犹天子驾驭四洲光明普照、七宝辉映，且不贪恋粗细草芥而安住出世。是故世尊称为「尊贵」或「世尊」。又谓天体诸星曜同诸众生运行，如此世尊亦超越三界七宝天之常住，远离欲爱贪著，怀以正念断除贪嗔痴，证悟无上菩提。此即世尊称「尊贵」之义。
Cakkavattisiriṃ yasmā, yasaṃ issariyaṃ sukhaṃ;
世尊是轮回王之荣耀，是无上光辉与权威之主，
Pahāsi lokacittañca, sugato bhagavā tato.
离弃世俗众生心念，正觉如来圣者因此。
Kathaṃ bhāge vamīti bhagavā? Bhāgā nāma sabhāgadhammakoṭṭhāsā, te khandhāyatanadhātādivasena, tatthāpi rūpavedanādivasena atītādivasena ca anekavidhā, te ca bhagavā sabbaṃ papañcaṃ sabbaṃ yogaṃ sabbaṃ ganthaṃ sabbaṃ saṃyojanaṃ samucchinditvā amatadhātuṃ samadhigacchanto vami uggiri, anapekkho chaḍḍayi na paccāgami. Tathā hesa sabbatthakameva pathaviṃ āpaṃ tejaṃ vāyaṃ, cakkhuṃ sotaṃ ghānaṃ jivhaṃ kāyaṃ manaṃ, rūpe sadde gandhe rase phoṭṭhabbe dhamme, cakkhuviññāṇaṃ…pe… manoviññāṇaṃ, cakkhusamphassaṃ…pe… manosamphassaṃ, cakkhusamphassajaṃ vedanaṃ…pe… manosamphassajaṃ vedanaṃ, cakkhusamphassajaṃ saññaṃ…pe… manosamphassajaṃ saññaṃ, cakkhusamphassajaṃ cetanaṃ…pe… manosamphassajaṃ cetanaṃ, rūpataṇhaṃ…pe… dhammataṇhaṃ, rūpavitakkaṃ…pe… dhammavitakkaṃ, rūpavicāraṃ…pe… dhammavicārantiādinā anupadadhammavibhāgavasenapi sabbeva dhammakoṭṭhāse anavasesato vami uggiri, anapekkhapariccāgena chaḍḍayi. Vuttañhetaṃ ‘‘yaṃ taṃ, ānanda, cattaṃ vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭhaṃ, taṃ tathāgato puna paccāgamissatīti netaṃ ṭhānaṃ vijjatī’’ti (dī. ni. 2.183). Evampi bhāge vamīti bhagavā. Atha vā bhāge vamīti sabbepi kusalākusale sāvajjānavajje hīnapaṇīte kaṇhasukkasappaṭibhāge dhamme ariyamaggañāṇamukhena vami uggiri, anapekkho pariccaji pajahi, paresañca tathattāya dhammaṃ desesi. Vuttampi cetaṃ ‘‘dhammāpi vo, bhikkhave , pahātabbā pageva adhammā (ma. ni. 240). Kullūpamaṃ vo, bhikkhave, dhammaṃ desessāmi nittharaṇatthāya, no gahaṇatthāyā’’tiādi (ma. ni. 1.240). Evampi bhāge vamīti bhagavā.
何故称为尊贵？尊贵者，意指诸种组成诸蕴、六入、界、法等诸法所成的整体。世尊断除一切烦恼纷纷扰扰，超越一切因缘结合、根本束缚，证得无上不动真理。犹如遍布四方的大地、水、火、风、眼、耳、鼻、舌、身、意，及色、声、香、味、触、法，眼识、意识，及由种种缘起的感受、念想、渴爱、思量、分别等等，无有遗漏，一切法皆被超脱舍弃。经中曾言：「世尊所断除者，安住彼处不复还来。」故世尊称尊贵。又亦可谓尊贵者，于诸善恶法、一切烦恼、轻重习气、粗细软硬等入法中，因所证菩提正道智慧，而舍离贪著，平等出离，远离取舍，成就正法。作如说：「诸法应弃，正如弃恶法。今我所说法，为出离故，不为取受故。」如是世尊称尊贵。
Khandhāyatanadhātādi dhammabhedā mahesinā;
诸蕴、六入、诸界等法之差别，由大智者世尊辨别释说；
Kaṇhā sukkā yato vantā, tatopi bhagavā mato.
『暑渴』者，湿寒之气散去之后的干燥状态。即使如此，世尊仍被认为是清凉自在的。
Tena vuttaṃ –
为此，有言说云：
‘‘Bhāgavā bhatavā bhāge, bhage ca vani bhattavā;
『世尊者，是众生所依托的根本，众生亦依此繁荣；
Bhage vami tathā bhāge, vamīti bhagavā jino’’ti.
既依此繁荣，世尊得以称为胜利者。』
Ettha ca yasmā saṅkhepato attahitasampattiparahitapaṭipattivasena duvidhā buddhaguṇā, tāsu attahitasampatti pahānasampadāñāṇasampadābhedato duvidhā ānubhāvasampadādīnaṃ tadavinābhāvena tadantogadhattā. Parahitapaṭipatti payogāsayabhedato duvidhā. Tattha payogato lābhasakkārādinirapekkhacittassa sabbadukkhaniyyānikadhammūpadeso, āsayato paṭiviruddhesupi niccaṃ hitesitā ñāṇaparipākakālāgamanādiparahitappaṭipatti. Āmisapaṭiggahaṇādināpi atthacariyā parahitapaapatti hotiyeva, tasmā tesampi vibhāvanavasena pāḷiyaṃ ‘‘araha’’ntiādīnaṃ padānaṃ gahaṇaṃ veditabbaṃ.
此处所论，因世尊具足自利与利他的行持乃至简略而备显，佛陀具足双重智慧妙用：一者断除自利障碍的智慧，二者成就利他功德的智慧。二者虽不同殊，但不可分离；若缺此二智慧，则无法彻入佛智之深。利他行因其摄受心无恒常，故常持正见说法教化众生，亦于自利成就无碍。披着凡夫形相而行利他行，是故于戒律持守亦有非坏损之过失，此中亦含有破戒之过不可轻视，故应细察“阿拉汉”等名之涵义。
Tattha arahanti iminā padena pahānasampadāvasena bhagavato attahitasampatti vibhāvitā, sammāsambuddho lokavidūti ca imehi padehi ñāṇasampadāvasena. Nanu ca ‘‘lokavidū’’ti imināpi sammāsambuddhatā vibhāvīyatīti? Saccaṃ vibhāvīyati, atthi pana viseso ‘‘sammāsambuddho’’ti iminā sabbaññutaññāṇānubhāvo vibhāvito, ‘‘lokavidū’’ti pana iminā āsayānusayañāṇādīnampi ānubhāvo vibhāvitoti. Vijjācaraṇasampannoti iminā sabbāpi bhagavato attahitasampatti vibhāvitā. Sugatoti pana iminā samudāgamato paṭṭhāya bhagavato attahitasampatti parahitapaṭipatti ca vibhāvitā. Anuttaro purisadammasārathi satthā devamanussānanti imehi padehi bhagavato parahitapaṭipatti vibhāvitā. Buddhoti iminā bhagavato attahitasampatti parahitapaṭipatti ca vibhāvitā. Evañca katvā ‘‘sammāsambuddho’’ti vatvā ‘‘buddho’’ti vacanaṃ samatthitaṃ hoti. Tenevāha ‘‘attanāpi bujjhi, aññepi satte bodhesī’’tiādi . Bhagavāti ca imināpi samudāgamato paṭṭhāya bhagavato sabbā attahitasampatti parahitapaṭipatti ca vibhāvitā.
此处“阿拉汉”一词以断除烦恼之智慧显现世尊自利功德，“正自觉者”之称号，以智慧圆满昭示世尊全面觉悟。然则“世间智者”一语亦应视为正自觉者之别名乎？其确实如此，但此名更彰显世尊于烦恼习气之断除慧能，故所谓“正自觉”一词，表示涵盖了无上知见的遍慧显现，而“世间智者”则偏重于显示断习之慧。由此诸多德能皆涵盖于世尊之自利功德。称“善逝”，则表示世尊降临，为大众指引正道，显其自利利他行持。称“无上善人导师”，表明世尊为天人在人间引领诸众各行。称“佛”，即表明世尊自利与利他之行及觉悟功德。如此演说，称“正自觉者”，即可涵盖“佛”与“佛陀”之义。进而宣曰：“以自身觉知，他者亦觉”，世尊因而得名“世尊”，揭示其具足所有自利利他功德。
Aparo nayo – hetuphalasattupakāravasena saṅkhepato tividhā buddhaguṇā. Tattha arahaṃ sammāsambuddho vijjācaraṇasampanno lokavidūti imehi padehi phalasampattivasena buddhaguṇā vibhāvitā. Anuttaro purisadammasārathi satthā devamanussānanti imehi sattupakāravasena buddhaguṇā pakāsitā. Buddhoti iminā phalavasena sattupakāravasena ca buddhaguṇā vibhāvitā. Sugato bhagavāti pana imehi padehi hetuphalasattupakāravasena buddhaguṇā vibhāvitāti veditabbaṃ.
其次为三种根本佛德，即缘起果报的实质功德。其间，以阿拉汉、正自觉者、具足知行者、世间明达者这四称谓，作为佛德之果报成就的表征。无上人法真导者、天人师范者称谓则表明佛德能够利益三界诸众生。由此“佛”称号以果报德及利益众生二义明示佛德。至于“善逝”“世尊”等称号，乃以因果与利益众生二德表明佛德，应当观察领会。
So imaṃ lokantiādīsu so bhagavāti yo ‘‘araha’’ntiādinā kittitaguṇo, so bhagavā. Imaṃ lokanti nayidaṃ mahājanassa sammukhāmattaṃ sandhāya vuttaṃ, atha kho anavasesaṃ pariyādāyāti dassetuṃ ‘‘sadevaka’’ntiādi vuttaṃ. Tenāha ‘‘idāni vattabbaṃ nidassetī’’ti. Pajātattāti yathāsakaṃ kammakilesehi nibbattattā. Sadevakavacanena pañcakāmāvacaradevaggahaṇaṃ pārisesañāyenāti veditabbaṃ itaresaṃ padantarehi saṅgahitattā. Sadevakanti ca avayavena viggaho samudāyo samāsattho. Samārakavacanena chaṭṭhakāmāvacaradevaggahaṇaṃ paccāsattiñāyenāti daṭṭhabbaṃ. Tattha hi so jāto taṃnivāsī ca. Sabrahmakavacanena brahmakāyikādibrahmaggahaṇanti etthāpi eseva nayo. Paccatthikā…pe… samaṇabrāhmaṇaggahaṇanti nidassanamattametaṃ apaccatthikānaṃ asamitābāhitapāpānañca samaṇabrāhmaṇānaṃ sassamaṇabrāhmaṇīvacanena gahitattā. Kāmaṃ ‘‘sadevaka’’ntiādivisesanānaṃ vasena sattavisayo lokasaddoti viññāyati tulyayogavisayattā tesaṃ, ‘‘salomako sapakkhako’’tiādīsu pana atulyayogepi ayaṃ samāso labbhatīti byabhicāradassanato pajāgahaṇanti āha ‘‘pajāvacanena sattalokaggahaṇa’’nti. Sadevakādivacanena upapattidevānaṃ, sassamaṇabrāhmaṇīvacanena visuddhidevānañca gahitattā āha ‘‘sadevamanussavacanena sammutidevaavasesamanussaggahaṇa’’nti. Tattha sammutidevā rājāno. Avasesamanussaggahaṇanti samaṇabrāhmaṇehi avasesamanussaggahaṇaṃ. Tīhi padehīti sadevakasamārakasabarhmakavacanehi. Dvīhīti sassamaṇabrāhmaṇiṃ sadevamanussanti imehi dvīhi padehi.
称谓诸如“世尊”等等，乃指被称为“阿拉汉”等名号而赞扬其德者，即谓佛。此三教人群当面呈现的现象便名为“世间”，其意依此揭示。随后统摄并详陈称谓如“善逝”等，谓“一切随从”“世尊”“三宝”等，是以“世间尊者”等称谓整齐齐集以便说明。所谓“善逝”者，是以随从天人、尊敬世间圣贤而作的总称。又以“善逝”分别说明众生之归依；以“世尊”则含荣耀诸佛、善巧教化之意。称谓“世间尊者”等，实以三类别为据：随从天人者、随从护世者（魔王），及随从梵天者等，皆为三大分类。还有专指同事出离之沙门婆罗门，及统摄恶道异教之含义等。对“随从”一词，乃依相关用法分析其词义。其义含盖二十七类众生的天地三界范围。又称“放逸所至、恶趣所往”等，具备细致区别。尤以“群生”等词义为准绳。对“世间尊者”等称谓，按用辞出现情况也广泛收摄诸类俗众。这里涉及“顺谛说法之众”、“反谛诽谤之众”，及婆罗门等数族的佛法接收情况。因俗称涵盖甚广，称谓并非简单对等，而表现其复杂语义。故有人以“世间人民”等称呼其义相近者，但殊无完全对应，揭示其词义多义且难以囊括。因而有称“普大众生诸天人”等，体现“随从世间尊者”等称谓在世间群众中的综合含义与功能。归纳如“世尊教令生众生入法”，“世尊为三界世间尊者”等。此处“随从世间尊者”和“三宝”等称谓相互补充，构成众生世界的完整称呼体系。其中“两称”特指随从沙门婆罗门及随从世尊之类，分别收纳众生不同层面。
Arūpī sattā attano āneñjavihārena viharantā dibbantīti devāti imaṃ nibbacanaṃ labhantīti āha ‘‘sadevakaggahaṇena arūpāvacaraloko gahito’’ti. Tenevāha bhagavā ‘‘ākāsānañcāyatanūpagānaṃ devānaṃ sahabyata’’ntiādi (a. ni. 3.117). Chakāmāvacaradevalokassa savisesaṃ mārassa vase vattanato āha ‘‘samārakaggahaṇena chakāmāvacaradevaloko’’ti . Arūpībrahmalokassa visuṃ gahitattā āha ‘‘rūpī brahmaloko’’ti. Catuparisavasenāti khattiyaparisā, brāhmaṇagahapatisamaṇacātumahārājikatāvatiṃsamārabrahmaparisāti imāsu aṭṭhasu parisāsu khattiyādicatuparisavasena. Itarā pana catasso parisā samārakaggahaṇena gahitā evāti.
无色界众生安住于自身清净的禅定生活，因而被称为天人。此即谓“随从诸天世界”。世尊曾言：“诸空色处的天人同处相伴”。称谓“随从天人”之类，乃以天人所处于魔王势力之特殊境地为义。又有称呼“随从叉迦摩天界”的，谓此天界受魔王特别掌控。对色界梵天世界，专以“色界梵天”称之。所谓“色界四部会”，涵盖武士贵族、婆罗门地主、沙门及广大贵族四个阶层的集合体。其他部分则由随从护法的团体所统辖。
Kathaṃ panettha catuparisavasena manussaloko gahito? ‘‘Sassamaṇabrāhmaṇi’’nti iminā samaṇaparisā brāhmaṇaparisā ca gahitā honti, ‘‘sadevamanussa’’nti iminā khattiyaparisā gahapatiparisā ca gahitā, ‘‘paja’’nti iminā pana imāyeva catasso parisā vuttā, catuparisasaṅkhātaṃ pajanti vuttaṃ hoti, kathaṃ pana sammutidevehi saha manussaloko gahito? Etthāpi ‘‘sassamaṇabrāhmaṇi’’nti iminā samaṇabrāhmaṇā gahitā, ‘‘sadevamanussa’’nti iminā sammutidevasaṅkhātā khattiyā, gahapatisuddasaṅkhātā avasesamanussā ca gahitā honti. Ito pana aññesaṃ manussasattānaṃ abhāvato ‘‘paja’’nti iminā catūhi pakārehi ṭhitā eteyeva manussasattā vuttāti daṭṭhabbaṃ. Evaṃ vikappadvayepi pajāggahaṇena catuparisādivasena ṭhitānaṃ manussānaṃyeva gahitattā idāni ‘‘paja’’nti iminā avasesasatte saṅgahetvā dassetukāmo āha ‘‘avasesasabbasattaloko vā’’ti. Tattha nāgagaruḷādivasena avasesasattaloko veditabbo. Etthāpi catuparisavasena sammutidevehi vā saha avasesasabbasattaloko vāti yojetabbaṃ. Catuparisasahito avasesasuddhanāgasupaṇṇanerayikādisattaloko, catudhā ṭhitamanussasahito vā avasesanāgasupaṇṇanerayikādisattaloko gahitoti vuttaṃ hoti.
人间世界何以为色界四部会所包含？所谓“随从沙门婆罗门”，即为随从沙门及婆罗门之会；“随从天人”，即随从武士帝王及地主之会；“众生”则指此四部会整体。又问题是人间世界为何同时被共认之天人统辖？实则“随从沙门婆罗门”代表沙门婆罗门阶层，“随从天人”示意随从天人与帝王地主构成的领袖阶层，而“众生”则指除前述阶层外的其他人群。因而“众生”概念实因其他人类存在而生，故称为“众生”。以此类比，详叙随从天人及众生之界限，乃方便理解人间社会的等级及其归属范围。于此亦彰显天人阶层与世人阶层之间的相互关系。至于“众生之界”，包括龙、鹰等非人类境界也应思考。四部会与天人同在，及众生随存之界皆应纳入考虑，体现由阶层与种族混居的多元世界观。总结曰：四部会与天人及众生相伴同处，形成一体之世界。
Ettāvatā bhāgaso lokaṃ gahetvā yojanaṃ dassetvā idāni tena tena visesena abhāgaso lokaṃ gahetvā yojanaṃ dassetuṃ ‘‘apicetthā’’tiādi vuttaṃ. Tattha ukkaṭṭhaparicchedatoti ukkaṃsagativijānanena. Pañcasu hi gatīsu devagatipariyāpannāva seṭṭhā, tatthāpi arūpino dūrasamussāritakilesadukkhatāya santapaṇītaāneñjavihārasamaṅgitāya ativiya dīghāyukatāyāti evamādīhi visesehi ativiya ukkaṭṭhā. Brahmā mahānubhāvoti dasasahassiyaṃ mahābrahmuno vasena vadati. ‘‘Ukkaṭṭhaparicchedato’’ti hi vuttaṃ. Anuttaranti seṭṭhaṃ navalokuttaraṃ. Anusandhikkamoti atthānañceva padānañca anusandhānukkamo. Porāṇā panettha evaṃ vaṇṇayanti – sadevakanti devatāhi saddhiṃ avasesaṃ lokaṃ. Samārakanti mārena saddhiṃ avasesaṃ lokaṃ. Sabrahmakanti brahmehi saddhiṃ avasesaṃ lokaṃ. Evaṃ sabbepi tibhavūpage satte devamārabrahmasahitatāsaṅkhātehi tīhi pakārehi ‘‘sadevaka’’ntiādīsu tīsu padesu pakkhipitvā puna dvīhi padehi pariyādiyanto ‘‘sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussa’’nti āha. Evaṃ pañcahipi padehi sadevakattādinā tena tena pakārena tedhātukameva pariyādinnanti.
世尊以不同类别生灵及道路，测量各处地域，显示宇宙广大，乃在多处各自显现此广袤境域，传达“一切如是”之意。其中“ukkattha pariccheda（高峻界区）”表明地面或上升运动之意。五种去处之中天道最尊，尽管如此，无色界因其安乐与无染之禅定性，更为久远长存。传说大梵以万千数的巨大梵神显现其辉煌。所谓“高峻界区”即此义。无上者代表最尊最高，且指九界之上。深入探究即指自身与名号之连结。古语中称随从天人为诸天及众生的整体。随从护法者指魔王所在的世界。随从大梵者指与梵神连结之界。如此诸生皆归于天、魔、梵三类众生之类。将称谓“世间尊者”等分别投掷于三处及二处，循序转述，最终合成“随从沙门婆罗门及众生”等成语。如此五重称谓循序而进，彼此联结成整体意义易明。
Abhiññāti yakāralopenāyaṃ niddeso, abhijānitvāti ayamettha atthoti āha ‘‘abhiññāya adhikena ñāṇena ñatvā’’ti. Anumānādipaṭikkhepoti anumānaupamānaatthāpattiādipaṭikkhepo ekappamāṇattā. Sabbattha appaṭihatañāṇacāratāya hi sabbapaccakkhā buddhā bhagavanto. Anuttaraṃ vivekasukhanti phalasamāpattisukhaṃ. Tena vīthimissāpi kadāci bhagavato dhammadesanā hotīti hitvāpīti pisaddaggahaṇaṃ. Bhagavā hi dhammaṃ desento yasmiṃ khaṇe parisā sādhukāraṃ vā deti, yathāsutaṃ vā dhammaṃ paccavekkhati, taṃ khaṇaṃ pubbabhāgena paricchinditvā phalasamāpattiṃ samāpajjati, yathāparicchedañca samāpattito vuṭṭhāya ṭhitaṭṭhānato paṭṭhāya dhammaṃ deseti. Appaṃ vā bahuṃ vā desentoti ugghaṭitaññussa vasena appaṃ vā, vipañcitaññussa neyyassa vā vasena bahuṃ vā desento. Ādikalyāṇādippakārameva desetīti ādimhipi kalyāṇaṃ bhaddakaṃ anavajjameva katvā deseti. Majjhepi pariyosānepi kalyāṇaṃ bhaddakaṃ anavajjameva katvā desetīti vuttaṃ hoti. Dhammassa hi kalyāṇatā niyyānikatāya niyyānikatā ca sabbaso anavajjabhāvena.
义悟为透彻智慧显现之谛理，所谓洞察即意味此义。断疑则是对推理类比等障碍之破除。佛在一切处所行驶无间断智慧通达。无上独觉即为解脱之至乐之果实。正因如此，世尊时而示法，令弘扬之事善行倍增，无暇废。佛所说法，无论短或长，皆依据清楚明了之智识，有序分解而成果实成就之言语。譬如首谓善法，终亦依然善法，呈现圆满之过渡性。因法之善广及终结亦善，是以称法具完全无瑕。
Samantabhaddakattāti sabbabhāgehi sundarattā. Dhammassāti pariyattidhammassa. Kiñcāpi avayavavinimutto samudāyo nāma paramatthato koci natthi, yesu pana avayavesu samudāyarūpena apekkhitesu gāthāti samaññā, taṃ tato bhinnaṃ viya katvā saṃsāmivohāraṃ āropetvā dassento ‘‘paṭhamapādena ādikalyāṇā’’tiādimāha. Ekānusandhikanti idaṃ nātibahuvibhāgaṃ yathānusandhinā ekānusandhikaṃ sandhāya vuttaṃ. Itarassa pana teneva desetabbadhammavibhāgena ādimajjhapariyosānabhāgā labbhantīti. Nidānenāti ānandattherena ṭhapitakāladesadesakaparisādiapadisanalakkhaṇena nidānaganthena. Nigamenāti ‘‘idamavocā’’tiādikena ‘‘iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta’’nti vā yathāvuttatthanigamanena. Saṅgītikārakehi ṭhapitānipi hi nidānanigamanāni dassetvā tīṇi piṭakāni satthu desanāya anuvidhānato tadantogadhāneva. Teneva dīghanikāyaṭṭhakathāyaṃ ‘‘ekānusandhikassa suttassa nidānaṃ ādi, idamavocāti pariyosānaṃ, ubhinnamantarā majjha’’nti (dī. ni. aṭṭha. 1.190) vuttaṃ.
『普贤善胜』意谓具诸方美之善。『法』者，谓教理法义。然后说迦叶尊者所谓的“集”的究竟义理中无任何断灭者，唯以诸组成部分所缘故义谓之集。又谓此法即集者是无异名目分类，在教法中以赋予通称歌谣，譬如“最初善根”等句。所谓『一摄连续』者，非多分割，而以一理相续之故称名。至余诸义须以三法分次第因缘而取。『缘起』经名者，缘起之义以时、地、义之说明谓也。『经』者，以“如是说……”等词、以及“是故如是说”等语，或以语义结句，故名为经。尽三藏经藏，皆以缘起说法，作为诸佛所说之整体纲领，具体阐显也。此于长部注疏中说：“一摄连续之经，缘起者为初，‘如是说’为终，二者之间为中。”
Evaṃ suttantapiṭakavasena dhammassa ādikalyāṇāditaṃ dassetvā idāni tīṇi piṭakāni ekajjhaṃ gahetvā taṃ dassetuṃ ‘‘sakalopī’’tiādi vuttaṃ. Tattha sāsanadhammoti –
由此依经藏整体，示现法中最初善根义，如今合三藏一体示现，谓之『悉显』。其时遂说“教法”是指——
‘‘Sabbapāpassa akaraṇaṃ, kusalassa upasampadā;
“一切恶勿作，善行希求成；
Sacittapariyodapanaṃ, etaṃ buddhāna sāsana’’nti. (dī. ni. 2.90; dha. pa. 183; netti. 30, 50) –
清净心自净，此乃佛陀教”——（长部注疏二章九十；法句经百八十三；净论三十、五十），
Evaṃ vuttassa satthusāsanassa pakāsako pariyattidhammo. Sīlamūlakattā sāsanassa ‘‘sīlena ādikalyāṇo’’ti vuttaṃ. Samathādīnaṃ sāsanasampattiyā vemajjhabhāvato āha ‘‘samathavipassanāmaggaphalehi majjhekalyāṇo’’ti. Nibbānādhigamato uttari karaṇīyābhāvato vuttaṃ ‘‘nibbānena pariyosānakalyāṇo’’ti. Sāsane sammāpaṭipatti nāma paññāya hoti, tassā ca sīlaṃ samādhi ca mūlanti āha ‘‘sīlasamādhīhivā ādikalyāṇo’’ti. Paññā pana anubodhapaavedhavasena duvidhāti tadubhayampi gaṇhanto ‘‘vipassanāmaggehi majjhekalyāṇo’’ti āha. Tassā nipphattiphalakiccaṃ nibbānasacchikiriyā, tato paraṃ kattabbaṃ natthīti dassento āha ‘‘phalanibbānehi pariyosānakalyāṇo’’ti. Phalaggahaṇena vā saupādisesaṃ nibbānamāha, itarena itaraṃ tadubhayañca sāsanasampattiyā osānanti āha ‘‘phalanibbānehi pariyosānakalyāṇo’’ti.
此即佛陀教法显现之教理。因戒为根基故，教法中谓“戒为最初善根”。诸静虑等禅法之功德成就，因其中正故，谓之“中段善根，依止定慧道果”。于涅槃境界之实现，由于无更进一步功用，谓为“终了善根”。教法中所谓正行，谓以智慧为名，其根基为戒与定，故说“戒定为最初善根”。慧则因领悟及辨证有两种，二者兼取，故谓“慧为中段善根”。于其最终果报为涅槃证得，自此以后无复他成，故教学“果报涅槃为终了善根”。涅槃果报或即无余涅槃，或别有二者，视教法成就界限而定，故谓“果涅槃为终了善根”。
Buddhasubodhitāya vā ādikalyāṇoti buddhassa subodhitā sammāsambuddhatā, tāya ādikalyāṇo tappabhavattā. Sabbaso saṃkilesappahānaṃ vodānapāripūrī ca dhammasudhammatā, tāya majjhekalyāṇo taṃsarīrattā. Satthārā yathānusiṭṭhaṃ tathā paṭipatti saṅghasuppaṭipatti, tāya pariyosānakalyāṇo tāya sāsanassa loke suppatiṭṭhitabhāvato. Tanti sāsanadhammaṃ. Tathattāyāti yathattāya bhagavatā dhammo desito, tathattāya tathabhāvāya. So pana abhisambodhi paccekabodhi sāvakabodhīti tividho ito aññathā nibbānādhigamassa abhāvato. Tattha sabbaguṇehi aggabhāvato itarabodhidvayamūlatāya ca paṭhamāya bodhiyā ādikalyāṇatā, guṇehi vemajjhabhāvato dutiyāya majjhekalyāṇatā, tadubhayatāya vā vosānatāya ca sāsanadhammassa tatiyāya pariyosānakalyāṇatā vuttā.
所谓佛陀开悟之“最初善根”，即佛之正觉成就。因觉悟一切烦恼断除彻底，谓为中段善根，以持身正行、主了教法而有良好维持，谓为终了善根。此三犹如法教之根本。所谓“真如”，即佛陀依真实境界法理而说法，真实而合诸法而不妄也。佛之觉悟有三种：正觉、缘觉与声闻觉。因涅槃之无余而别说三类。以三者中诸善法之首，谓正觉为最初善根；以诸功德之中正者为中段善根；以两者皆具连贯之调护者为终了善根，此乃教义原理所定。
Esoti sāsanadhammo. Nīvaraṇavikkhambhanatoti vimuttāyatanasīse ṭhatvā saddhammaṃ suṇantassa nīvaraṇānaṃ vikkhambhanasabbhāvato. Vuttañhetaṃ –
此者为教法之义。所谓遮碍之翻动者，指于解脱之境界末端立定，聆闻正法时，五盖之障碍本质上产生波动。已说过此义曰——
‘‘Yathā yathāvuso, bhikkhuno satthā vā dhammaṃ deseti, aññataro vā garuṭṭhānīyo sabrahmacārī, tathā tathā so tattha labhati atthavedaṃ labhati dhammaveda’’nti.
『如是，如是，比库！当师长宣说法时，或有一位庄严清净之出家众，得以于所处之处，获得该义趣，得法智。』
‘‘Yasmiṃ , bhikkhave, samaye ariyasāvako ohitasoto dhammaṃ suṇāti, pañcassa nīvaraṇāni tasmiṃ samaye pahīnāni hontī’’ti –
『比库们，若有圣弟子于某时恭敬专注地听闻法，则当时五种遮碍皆已消除。』如是说——
Ca ādi. Samathavipassanāsukhāvahanatoti samathasukhassa vipassanāsukhassa ca sampāpanato. Vuttampi cetaṃ ‘‘so vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukha’’ntiādi, tathā –
诸法归于止观慧乐之化导。止乐与观乐皆圆满显现。又说此曰『彼于隐逸远离欲乐及不善法，行正念正思维，由慧生喜乐』等，如是——
‘‘Yato yato sammasati, khandhānaṃ udayabbayaṃ;
『无论何处有所觉知，诸蕴兴灭现起所至，
Labhatī pītipāmojjaṃ, amataṃ taṃ vijānataṃ.
皆得欢喜喜悦，知晓此为无上死者不入之境。』
Amānusī ratī hoti, sammā dhammaṃ vipassato’’ti ca. (dha. pa. 374-373);
“非人之乐，正于法中观照”是说（《法句经·374-373偈》）。
Tathā paṭipannoti yathā samathavipassanāsukhaṃ āvahati, yathā vā satthārā anusiṭṭhaṃ, tathā paṭipanno sāsanadhammo. Tādibhāvāvahanatoti chaḷaṅgupekkhāvasena iṭṭhādīsu tādibhāvassa lokadhammehi anupalepassa āvahanato. Nāthappabhavattāti pabhavati etasmāti pabhavo, uppattiṭṭhānaṃ, nāthova pabhavo etassāti nāthappabhavo, tassa bhāvo nāthappabhavattaṃ, tasmā sāsanadhammassa nāthahetukattāti attho. Atthasuddhiyā majjhekalyāṇoti nirupakkilesatāya niyyānikatā atthasuddhi, tāya majjhekalyāṇo. Kiccasuddhiyā pariyosānakalyāṇoti suppaṭipattisaṅkhātakiccassa suddhiyā pariyosānakalyāṇo suppaṭipattipariyosānattā sāsanadhammassa. Yathāvuttamatthaṃ nigamento āha ‘‘tasmā’’tiādi.
如是修行者，所践行者，正如安止与观慧之乐所引发，或如先师所传授之法，行者即是依教法行。所谓导引诸相者，即指心不偏于六尘（六境）之好恶等，亦不掺杂世俗之法，乃引导令入法相之境。如“主宰非有”为“有”之义，从“有”生起，更有其所依止；如“主宰非有”，其意非“有”之主宰，主宰即无主宰，故谓教法无所依赖故。谓义之净为了中道善美，即解脱无染净胜之法，为义净者。谓务事净则为终成美，指善功德行之成就及圆满，为务事净者。经典用语“故”之始者，依义理如此表达。
Sāsanabrahmacariyantiādīsu avisesena tisso sikkhā sakalo ca tantidhammo sāsanabrahmacariyaṃ. Yaṃ sandhāya vuttaṃ ‘‘katamesānaṃ kho, bhante, buddhānaṃ bhagavantānaṃ brahmacariyaṃ na ciraṭṭhitikamahosī’’tiādi (pārā. 18). Ariyo aṭṭhaṅgiko maggo maggabrahmacariyaṃ. Yaṃ sandhāya vuttaṃ ‘‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīya’’nti (pārā. 14). Yathānurūpanti yathārahaṃ. Sikkhattayasaṅgahañhi sāsanabrahmacariyaṃ atthasampattiyā sātthaṃ, tathā maggabrahmacariyaṃ. Itaraṃ pana tantidhammasaṅkhātaṃ sāsanabrahmacariyaṃ yathāvuttenatthena sātthaṃ sabyañjanañca. Atthasampattiyāti sampannatthatāya. Sampattiattho hi idha sahasaddo. Byañjanasampattiyāti etthāpi eseva nayo. Yassa hi yāgubhattādiitthipurisādivaṇṇanānissitā desanā hoti, na so sātthaṃ deseti niyyānatthavirahato tassā desanāya. Bhagavā pana tathārūpaṃ desanaṃ pahāya catusatipaṭṭhānādinissitaṃ desanaṃ deseti, tasmā ‘‘atthasampattiyā sātthaṃ desetī’’ti vuccati . Yassa pana desanā sithiladhanitādibhedesu byañjanesu ekappakāreneva dvippakāreneva vā byañjanena yuttatāya ekabyañjanādiyuttā vā damiḷabhāsā viya, vivaṭakaraṇatāya oṭṭhe aphusāpetvā uccāretabbato sabbaniroṭṭhabyañjanā vā kirātabhāsā viya, sabbattheva vissajjanīyayuttatāya sabbavissaṭṭhabyañjanā vā yavanabhāsā viya, sabbattheva sānusāratāya sabbaniggahītabyañjanā vā pādasikādi milakkhubhāsā viya, tassa byañjanapāripūriyā abhāvato abyañjanā nāma desanā hoti. Sabbāpi hi esā byañjanekadesavaseneva pavattiyā aparipuṇṇabyañjanāti katvā ‘‘abyañjanā’’ti vuccati. Bhagavā pana –
《戒律经》中因“守戒生活”等所称，三学无异，总统教法行为，即是戒律生活。经典所言“尊者，请问诸佛尊者的守戒生活何以不长久？”此指圣八正道是正当行持的守戒生活。又经典言“已灭生死，已终守戒，当如何行持？”依此而行。修学者悉守戒律生活以期达到目的，如圣八正道之守戒生活。除此之外，其他传统称谓的教法生活，亦当合适于目的及功用乃具足之德。所谓具足德，即为具足充实之义。所谓充实之德，即应含义及措辞。何者为充实德？若以诸宣教所说，教学引自师长、名人等之表述，非为自证而能称其义者，则非真正具足之德。唯世尊乃舍弃此类，同时基于四念处等根本教法而宣说，故谓“以具足德而为有益而宣说”。若教法如稀释懈怠等杂质，若似淡漠粗俗之言语，以单音或双音相干之字母缀合，如同他种火雷语，以杂乱无序或颠倒声调而发露者，如希腊语、巴语言等，或以随意顺承或混合词类组合，以诡异难解之音调而说，则谓其教法无充足字声者，此类称为无声者。普遍来讲，若仅以杂音之一种组合起用，即视为不完备声响，故称“无声”。然而世尊却——
‘‘Sithilaṃ dhanitañca dīgharassaṃ, garukaṃ lahukañca niggahītaṃ;
“懈怠懈疏且长且重，轻滑难捉藏；关联说明而解脱，十类声响智慧区别”是说。（《长部·注释》1.190；《中部·注释》1.291；《释论》1.485）——
Sambandhaṃ vavatthitaṃ vimuttaṃ, dasadhā byañjanabuddhiyā pabhedo’’ti. (dī. ni. aṭṭha. 1.190; ma. ni. aṭṭha. 1.291; pari. aṭṭha. 485) –
如是说明，将十种声相未生缺损者视为完满声相而宣说法，因此谓“以声响具足而宣讲完备之法”。
Evaṃ vuttaṃ dasavidhaṃ byañjanaṃ amakkhetvā paripuṇṇabyañjanameva katvā dhammaṃ deseti, tasmā ‘‘byañjanasampattiyā sabyañjanaṃ desetī’’ti vuccati.
如是宣说十种文辞，不遮蔽任何一种，令文辞圆满具足而说法，故言「以文辞具足之故，宣说具有文辞之法」。
Idāni ‘‘sātthaṃ sabyañjana’’nti ettha nettinayenapi atthaṃ dassetuṃ ‘‘saṅkāsanaṃ…pe… sabyañjana’’nti vuttaṃ. Tattha yadipi nettiyaṃ ‘‘byañjanamukhena byañjanatthaggahaṇaṃ hotīti akkharaṃ pada’’ntiādinā byañjanapadāni paṭhamaṃ uddiṭṭhāni, idha pana pāḷiyaṃ ‘‘sātthaṃ sabyañjana’’nti āgatattā atthapadāniyeva paṭhamaṃ dassetuṃ ‘‘saṅkāsanapakāsanā’’tiādi vuttaṃ. Tattha saṅkhepato kāsanaṃ dīpanaṃ saṅkāsanaṃ. Kāsananti ca kāsīyati dīpīyati vibhāvīyatīti attho. ‘‘Maññamāno kho bhikkhu baddho mārassa amaññamāno mutto’’tiādīsu viya saṅkhepena dīpanaṃ saṅkāsanaṃ nāma. Tattakena hi tena bhikkhunā paṭividdhaṃ. Tenāha ‘‘aññātaṃ bhagavā’’tiādi. Paṭhamaṃ kāsanaṃ pakāsanaṃ. ‘‘Sabbaṃ, bhikkhave, āditta’’nti evamādīsu pacchā kathitabbamatthaṃ paṭhamaṃ vacanena dīpanaṃ pakāsanaṃ nāma. Ādikammasmiñhi ayaṃ pa-saddo ‘‘paññapeti paṭṭhapetī’’tiādīsu viya. Tikkhindriyāpekkhañcetaṃ padadvayaṃ uddesabhāvato. Tikkhindriyo hi saṅkhepato paṭhamañca vuttamatthaṃ paṭipajjati. Saṃkhittassa vitthāravacanaṃ sakiṃ vuttassa puna vacanañca vivaraṇavibhajanāni, yathā ‘‘kusalā dhammā’’ti saṅkhepato sakiṃyeva ca vuttassa atthassa ‘‘katame dhammā kusalā? Yasmiṃ samaye kāmāvacaraṃ kusalaṃ citta’’ntiādinā vitthārato vivaraṇavasena vibhajanavasena ca puna vacanaṃ. Majjhimindriyāpekkhametaṃ padadvayaṃ niddesabhāvato. Vivaṭassa vitthāratarābhidhānaṃ vibhattassa ca pakārehi ñāpanaṃ vineyyānaṃ cittaparitosanaṃ uttānīkaraṇapaññāpanāni, yathā ‘‘phasso hotī’’tiādinā vivaṭavibhattassa atthassa ‘‘katamo tasmiṃ samaye phasso hoti? Yo tasmiṃ samaye phasso phusanā saṃphusanā’’tiādinā uttānīkiriyā paññāpanā ca. Mudindriyāpekkhametaṃ padadvayaṃ paṭiniddesabhāvato.
现在，‘适意一切谓义’这是说义的总归，连同释义者亦当显示其意义，于是说‘章段……适意一切谓义’。其中，以论师说‘由注释者口中，由注释义的确立，文字、词句皆是’等，先举解释词句；然而此处巴利文中‘适意一切谓义’出现时，意旨字句首当显出，此亦说‘章断启示’等。此处‘章断’缩略言之即为显明，引导之意。显明谓使显着、发光、开示、显示之意。相似如‘沙利子被魔缚，以不被缚、得解脱’等语，乃以简略指明也。此故称‘阿勒那（佛）所不知’等语。最初谓为昭示，‘诸法皆受燃烧’等语后的应说明的义，初言即称为显明、开示。此开示在开端表示，如‘表示、安置’等词。以三根本目视，此词对照着这两段词句，乃言归义理。三根本者简略而表说其义；先言修持根本，随后详释如‘何为善法？于何时欲之行为心生善’等逐一区别详述。中根本以详细条理说明，囊括种种分别说明，例证‘触现起时何法相应，触者为触、相触、相惜’等体现。末根本针对词语解释，涵盖词义，精神涵义，分别说明，如‘触者何义？遇时触即相触’等故意介绍实况语义，详尽表明其涵义和理趣。此即训诂所指示箭头。
Atha vā ‘‘sabbaṃ, bhikkhave, āditta’’nti evaṃ paṭhamaṃ dīpitamatthaṃ puna pākaṭaṃ katvā dīpanena ‘‘kiñca, bhikkhave, sabbaṃ ādittaṃ? Cakkhu, bhikkhave, ādittaṃ, rūpā ādittā’’ti evamādinā saṃkhittassa vitthārābhidhānena sakiṃ vuttassa punapi abhidhānena vitthāretvā desanaṃ vivaraṇaṃ nāma. ‘‘Kusalā dhammā’’ti saṅkhepena nikkhittassa ‘‘katame dhammā kusalā? Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hotī’’ti niddesavasena vivarite kusale dhamme ‘‘tasmiṃ samaye phasso hoti vedanā hotī’’ti vibhāgakaraṇaṃ vibhajanaṃ nāma. Vivaṭassa vitthārābhidhānena vibhattassa ca upamābhidhānena uttāniṃ karotīti vivaraṇena vivaritatthassa ‘‘katamo tasmiṃ samaye phasso hoti? Yo tasmiṃ samaye phasso phusanā saṃphusanā’’ti ativivaritvā kathanaṃ, vibhajanena vibhattassa ‘‘seyyathāpi, bhikkhave, gāvī niccammā, evameva khvāyaṃ bhikkhave phassāhāro daṭṭhabboti vadāmī’’ti evamādiupamākathanañca uttānīkaraṇaṃ nāma. Dhammaṃ suṇantānaṃ dhammadesanena vicittena anekavidhena somanassassa uppādanaṃ atikhiṇabuddhīnaṃ anekavidhena ñāṇatikhiṇakaraṇañca paññatti nāma sotūnaṃ cittatosanena cittanisānena ca paññāpanaṃ paññattīti katvā. Atthapadasamāyogato sātthanti pariyattiatthassa saṅkāsanādiatthapadarūpattā yathāvuttachaatthapadasamāyogato sātthaṃ. Saṅkāsanapakāsanādayo hi atthākārattā ‘‘atthapadānī’’ti vuccanti. Atthoyeva hi byañjanapadehi saṅkāsīyati pakāsīyati vivarīyati vibhajīyati uttānī karīyati paññāpīyati.
又如‘诸法皆受燃烧’这最初开示的义义明确后，再揭示其含义，谓‘诸根皆受燃烧，眼根受燃烧，色受燃烧’等依此类推，依照简略与详尽的相辅相成，分别展开讲说，称之为开示详说。简称‘善法’语，归纳后论述‘何为善法？欲界运作时善心生起’之义，进一步以因果关系逐项划分，称之为分类解说。依末根本详说其义，并以比喻稍作调和依序展开说明，如‘譬如牛总是常卧，惠以诸根诸法之感受乃为知见’等者，此称为举例说明。闻法者因法声异，发出多种欢喜之情，超越凡愚，多种智慧增进之谓为说明阵列。于此字义合体，称为适意，即为经论修辞中上下文语意之协和，章段启示之义。章断与开示等乃为依内容之体裁，而称为义辞，盖此义在章段词句间承相呼应，故称之。义即由文字词句以章断展开，开示显示阐明细分分类，逐条说明，是故具有多层义理显现。
Akkharapadabyañjanākāraniruttiniddesasampattiyāti ettha ‘‘saṭṭhi vassasahassānī’’ti evamādīsu sa-kāra du-kāra so-kārādi viya uccāraṇavelāya apariyosite pade vaṇṇo akkharaṃ pariyāyavasena akkharaṇato avevacanato. Na hi vaṇṇassa pariyāyo vijjati. Yathā hi padaṃ savevacanatāya atthavasena pariyāyaṃ carantaṃ sañcarantaṃ viya hoti, na evaṃ vaṇṇo avevacanattā. Ekakkharaṃ vā padaṃ akkharaṃ ‘‘mā evaṃ kira ta’’ntiādīsu mā-kārādayo viya. Keci pana ‘‘tīsu dvāresu parisuddhapayogabhāvena visuddhakaraṇaṭṭhānānaṃ cittena pavattitadesanāvācāhi akkharaṇato avevacanato akathitattā akkharanti saññitā. Taṃ pārāyanikabrāhmaṇānaṃ manasā pucchitapañhānaṃ vasena bhagavatā ratanaghare nisīditvā sammasitapaṭṭhānamahāpakaraṇavasena ca gahetabba’’nti vadanti. Vibhattiyantaṃ atthassa ñāpanato padaṃ. Pajjati attho etenāti hi padaṃ. Taṃ nāmapadaṃ ākhyātapadaṃ upasaggapadaṃ nipātapadanti catubbidhaṃ. Tattha phasso vedanā cittanti evamādikaṃ dabbapadhānaṃ nāmapadaṃ. Nāmapadehi dabbamāvibhūtarūpaṃ, kiriyā anāvibhūtarūpā. Phusati vedayati vijānātīti evamādikaṃ kiriyāpadhānaṃ ākhyātapadaṃ. Ākhyātapadehi kiriyā āvibhūtarūpā, dabbamanāvibhūtarūpaṃ. Yathā ‘‘cirappavāsi’’nti ettha pa-saddo vasanakiriyāya viyogavisiṭṭhataṃ dīpeti, evaṃ kiriyāvisesadīpanato kiriyāvisesāvabodhanimittaṃ. Pa-iti evamādikaṃ upasaggapadaṃ. Kiriyāya dabbassa ca sarūpavisesappakāsanahetubhūtaṃ evanti evamādikaṃ nipātapadaṃ. ‘‘Evaṃ manasi karotha, mā evaṃ manasākatthā’’tiādīsu hi kiriyāvisesadīpanato kiriyāvisesassa jotako evaṃsaddo, ‘‘evaṃsīlā evaṃdhammā’’tiādīsu dabbavisesassa. Saṅkhepato vuttaṃ padābhihitaṃ atthaṃ byañjetīti byañjanaṃ, vākyaṃ. ‘‘Cattāro iddhipādā’’ti saṅkhepena kathitamatthaṃ ‘‘katame cattāro? Idha, bhikkhave, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriya, citta, vīmaṃsasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāvetī’’tiādinā pākaṭaṃ karotīti vākyameva byañjanaṃ, taṃ pana atthato padasamudāyoti daṭṭhabbaṃ. Saākhyātaṃ sanipātaṃ sakārakaṃ savisesanaṃ vākyanti hi vadanti. Nanu ca padenapi attho byañjīyatīti padampi byañjananti āpajjatīti? Taṃ na. Padamattasavanepi hi adhikārādivasena labbhamānehi padantarehi anusandhānaṃ katvāva atthasampaṭipatti hotīti vākyameva atthaṃ byañjayatīti.
文字、词语、章断、音义、品释汇聚成一体。这里“六万余载”等词，示例同行，包含一音一字，一阴一阳，语音在发声时不可分裂地成字，称为‘字音整体不异’。音之韵调无舍无离，形似殊异乃是假象。譬如词汇音节顺序连贯，如同走动往返，自然的完整无损，而非散乱无章。单字词汇如‘莫如是’等中起头音韵。如三门中的字，一个或词之音，组成随意识不同的差异。部分学者说，三关门明了发音的规范，最终诸文字音节辨别清楚，诸说都归于‘字’者。常见‘触、感、知道’等称为名词，动词谓‘感、觉、识’，即诸名词与动词之划分。名词为具象化事物，谓实质之事；动词乃表行为过程。举‘长住’等表示连续动作，是动词模型。前缀、词尾、语气词等组合成字，动词品词尾后的意义区分谓之动词。若“马”之族属皆有活泼区别体，动词表现动作特征以示差别，描述细微表现功用与性质。此即词汇的连接分化与音义逻辑互补之详释。说句如‘四种专注道’（意根精进心），为句子整体上文统摄。句子作为整体，具备明显意义，单词不能单独构成完全义，故成立句子必须借词汇并进而产生意义。其结构为同事配合，修饰差异，谓之句子整体，体现为语法单元。单纯的词语音与意义虽短，若结合句中词配合，方义齐现。句语之间赖语义不断跟踪，才生显明涵义，判断句意之所从来。以上即为语言文法义理基本原理，表明词字成义之深奥关系。
Pakārato vākyavibhāgo ākāro. ‘‘Tattha katamo chando? Yo chando chandikatā kattukamyatā’’ti evamādīsu kathitasseva vākyassa anekavidhena vibhāgakaraṇaṃ ākāro nāma. Ākārābhihitaṃ nibbacanaṃ nirutti. ‘‘Phasso vedanā’’ti evamādīsu ākārena kathitaṃ ‘‘phusatīti phasso, vedayatīti vedanā’’ti nīharitvā vitthāravacanaṃ nirutti nāma. ‘‘Nibbānaṃ maggati, nibbānatthikehi vā maggīyati, kilese vā mārento gacchatīti maggo’’tiādinā nibbacanavitthāro niravasesadesanattā niddeso. Atha vā vedayatīti vedanāti nibbacanaladdhapadesu sukhadukkhaadukkhamasukhāsu sukhayatīti sukhā, dukkhayatīti dukkhā, neva dukkhayati na sukhayatīti adukkhamasukhāti atthavitthāro niravasesena kathitattā niddeso nāma. Etesaṃ akkharādīnaṃ byañjanapadānaṃ sampattiyā sampannatāya sabyañjanaṃ.
文法中句的成分即形态。若问‘何者为意？欲望心生意’等语中，显明该句多种成分划分，谓之形态。形态者，即句子之表面词义和字句结构。譬如‘触感受’字语出现时，通过句法结构，词义形态区别，俗称注释。‘灭道涅槃’等言当属涅槃义理阐说，此属解析说明。又“感受”为使闻者生灭苦乐苦乐差别，是为色法苦乐感之义。由此根本字音义句诸义成就，乃所有章断解析启示构成完整适意。
Evaṃ panassa atthapadasamāyogo byañjanapadasampatti ca veditabbā. Tattha bhagavā akkharehi saṅkāseti, padehi pakāseti, byañjanehi vivarati, ākārehi vibhajati, niruttīhi uttāniṃ karoti, niddesehi paññapeti. Tathā hi padāvayavaggahaṇamukhena padaggahaṇaṃ, gahitena ca padena padatthāvabodho gahitapubbasaṅketassa hotīti bhagavā akkharehi saṅkāseti. Yasmā pana akkharehi saṃkhittena dīpiyamāno attho padapariyosāne vākyassa apariyositattā padena paṭhamaṃ pakāsito dīpito hoti, tasmā padehi pakāseti. Vākyapariyosāne pana so attho vivarito vivaṭo kato hotīti byañjanehi vivarati. Yasmā ca pakārehi vākyabhede kate tadattho vibhatto nāma hoti, tasmā ākārehi vibhajati. Tathā vākyāvayavānaṃ paccekaṃ nibbacanavibhāge kate so attho pākaṭo hotīti niruttīhi uttāniṃ karoti. Katanibbacanehi pana vākyāvayavehi vitthāravasena niravasesato desitehi veneyyānaṃ cittaparitosanaṃ buddhinisānañca kataṃ hotīti niddesehi paññapeti. Apica bhagavā akkharehi ugghaṭetvā padehi vineti ugghaṭitaññuṃ, byañjanehi vipañcetvā ākārehi vineti vipañcitaññuṃ, niruttīhi netvā niddesehi vineti neyyaṃ. Evañcāyaṃ dhammo ugghaṭiyamāno ugghaṭitaññuṃ vineti, vipañciyamāno vipañcitaññuṃ, nīyamāno neyyaṃ. Tattha ugghaṭanā ādi, vipañcanā majjhe, nayanaṃ ante. Evaṃ tīsu kālesu tidhā desito dosattayavidhamano guṇattayāvaho tividhavineyyavinayanoti evampi tividhakalyāṇoyaṃ dhammo atthabyañjanapāripūriyā sāttho sabyañjanoti veditabbo. Vuttañhetaṃ nettipakaraṇe (netti. 9) –
因此由义词句群集，词释、章断、音义、形态和释义皆需明了分析。世尊以文字成章句，表现言说，详释义理，区分词义句义置于首位。盖世尊以文字诱导解释，语义具体呈现，行谕明确指引。因文中义理之相依，作用于词根，连接成句，终成段落全体含义。先由文字开示信息，再由句子显明条理，进一步句词分解揭露含义。若句分成多个章节称为语法分析，阐释理理清晰，谓之形态。句意如同各部分意义渐渐分散，韵味清晰，称为分析分解。世尊开示解析文字句法，令人民得解通达称为开示济世者；开示、解析造就智慧，令知解者分为三类：开示者为指导明亮者，解析者为中间明理者，释义者是最终安排者。故三种贤者如是分司教法。综上，此法因义理展开，且借文字语句表达真理，令众生译理解教法，有三显教即启示、解析、释义，是为义理启示全貌然也。故此“义辞适意”，即章断、开示、释义三者综合，显现诸法真理之显明，适意称谓由来。
‘‘Tattha bhagavā akkharehi saṅkāseti, padehi pakāseti, byañjanehi vivarati, ākārehi vibhajati, niruttīhi uttāniṃ karoti, niddesehi paññapeti. Tattha bhagavā akkharehi ca padehi ca ugghaṭeti, byañjanehi ca ākārehi ca vipañceti, niruttīhi ca niddesehi ca vitthāreti. Tattha ugghaṭanā ādi, vipañcanā majjhe, vitthāranā pariyosānaṃ. Soyaṃ dhammavinayo ugghaṭiyanto ugghaṭitaññuṃ puggalaṃ vineti, tena naṃ āhu ādikalyāṇoti. Vipañciyanto vipañcitaññuṃ puggalaṃ vineti, tena naṃ āhu majjhekalyāṇoti. Vitthāriyanto neyyaṃ puggalaṃ vineti, tena naṃ āhu pariyosānakalyāṇotī’’ti.
又言，世尊以文字启示，以句显明，以章断阐释，以形态划分，以音义精辨，以释义宣讲。世尊以文字及句子开放显现，以章断及音义灵巧分析，以释义宣显道理。这里开示称为开示；解析称为辨析；释义称为究竟完成。开示者令明了初步内容，解析者中间分解，释义者末段定解。开示者揭开事物真相，使人明了；解析者分解细节，使人理解；释义者终极表达，全然显出。以此，开示明了的人称“初善者”，解析明了的人称“中善者”，释义明了的人称“终善者”。
Atthagambhīratātiādīsu attho nāma tantiattho. Dhammo tanti. Paṭivedho tantiyā tantiatthassa ca yathābhūtāvabodho. Desanā nāma manasā vavatthāpitāya tantiyā desanā. Te panete atthādayo yasmā sasādīhi viya mahāsamuddo mandabuddhīhi dukkhogāhā alabbhaneyyapatiṭṭhā ca, tasmā gambhīrā. Atha vā attho nāma hetuphalaṃ. Dhammo hetu. Desanā paññatti, yathādhammaṃ dhammābhilāpo. Anulomapaṭilomasaṅkhepavitthārādivasena vā kathanaṃ. Paṭivedho abhisamayo, atthānurūpaṃ dhammesu, dhammānurūpaṃ atthesu, paññattipathānurūpaṃ paññattīsu avabodho. Tesaṃ tesaṃ vā dhammānaṃ paṭivijjhitabbo lakkhaṇasaṅkhāto aviparītasabhāvo. Tepi cete atthādayo yasmā anupacitakusalasambhārehi duppaññehi sasādīhi viya mahāsamuddo dukkhogāhā alabbhaneyyapatiṭṭhā ca, tasmā gambhīrā. Tesu paṭivedhassapi atthasannissitattā vuttaṃ ‘‘atthagambhīratāpaṭivedhagambhīratāhi sāttha’’nti atthaguṇadīpanato. Tāsaṃ dhammadesanānaṃ byañjanasannissitattā vuttaṃ ‘‘dhammagambhīratādesanāgambhīratāhi sabyañjana’’nti tāsaṃ byañjanasampattidīpanato. Atthesu pabhedagataṃ ñāṇaṃ atthapaṭisambhidā, atthadhammaniruttipaṭisambhidāsu pabhedagataṃ ñāṇaṃ paṭibhānapaṭisambhidāti imissāpi paṭisambhidāya atthavisayattā āha ‘‘atthapaṭibhānapaṭisambhidāvisayato sāttha’’nti atthasampattiyā asati tadabhāvato. Dhammoti tanti. Niruttīti tantipadānaṃ niddhāretvā vacanaṃ. Tattha pabhedagatāni ñāṇāni dhammaniruttipaṭisambhidāti āha ‘‘dhammaniruttipaṭisambhidāvisayato sabyañjana’’nti asati byañjanasampattiyā tadabhāvato.
所谓义义深，即义的存在乃多重之义。法即多重之义。认识乃如同细线相连般，对多重义的真实了解。说法者，是借由心智加以确实说明的细线，说法。上述内容诸义，因如大海广博，愚钝者难得通达且难植根故，故谓之义深。或者说，义是因果。法乃因。说法为概念，法语依法而说。顺逆、聚散、简繁等方式的述说。认识或明了，谓契合义的法、契合法的义、契合概念路径的概念之领悟。各法当分别了知，其特性符号明确且不反逆。三者义等，因不善集、不智慧、愚钝者如大海般难通难植根，故谓深。关于这些认识的契合义性，有说“义深之认识乃以认识深而成义深”者，是对义质显著的说明。说法则因表意丰富，有说“法义深之说法以言意俱深”者，是对表意丰富之揭示。义中不同之智慧，有义的分别知、有法之分别知中之义分别，如此分类的智慧称义句别分别，因涉及义之内容，谓“义句对应义之处为义”。法乃多重义。释义即剖解细分义语后之言。此中谓分别的智慧为法语分别知，以表意具足故谓“法语分别知之表意具足”。
Parikkhakajanappasādakantīti ettha iti-saddo hetuattho. Yasmā parikkhakajanānaṃ kiṃkusalagavesīnaṃ pasādāvahaṃ, tasmā sātthaṃ. Atthasampannanti phalena hetuno anumānaṃ nadīpūrena viya upari vuṭṭhipavattiyā. Sātthakatā panassa paṇḍitavedanīyatāya, sā paramagambhīrasaṇhasukhumabhāvato veditabbā. Vuttañhetaṃ ‘‘gambhīro duddaso’’tiādi. Lokiyajanappasādakanti sabyañjananti yasmā lokiyajanassa pasādāvahaṃ, tasmā sabyañjanaṃ. Lokiyajano hi byañjanasampattiyā tussati. Idhāpi phalena hetuno anumānaṃ. Sabyañjanatā panassa saddheyyatāya, sā ādikalyāṇādibhāvato veditabbā. Atha vā paṇḍitavedanīyato sātthanti paññāpadaṭṭhānatāya atthasampannataṃ āha, tato parikkhakajanappasādakaṃ saddheyyato sabyañjananti saddhāpadaṭṭhānatāya byañjanasampannataṃ, tato lokiyajanappasādatanti evamettha attho daṭṭhabbo. Gambhīrādhippāyato sātthanti adhippāyato agādhāpāratāya atthasampannaṃ aññathā tadabhāvato. Uttānapadato sabyañjananti subodhasaddakatāya byañjanasampannaṃ paramagambhīrassapi atthassa vineyyānaṃ suviññeyyabhāvāpādanato. Sabbopesa atthasampattiyā sātthaṃ, byañjanasampattiyā sabyañjananti sabbapaṭhamaṃ vuttasseva atthadvayassa papañcoti daṭṭhabbo. Tathā ceva tattha tattha saṃvaṇṇitaṃ. Tathā hettha vikappassa samuccayassa vā aggahaṇaṃ. Upanetabbassa abhāvatoti pakkhipitabbassa vodānatthassa avuttassa abhāvato. Kevalasaddo sakalādhivacananti āha ‘‘sakalaparipuṇṇabhāvenā’’ti , sabbabhāgehi paripuṇṇatāyāti attho. Apanetabbassāti saṃkilesadhammassa.
言为引起众生悦服，因而“此为因之义”。因缘者谓，由众生中善求者能引起悦服者，故有义持之意。义具足，是以如河流充满般升涨流转。义为悦服，应由智慧者觉察，因其有深密微妙之相。经云“义深难通”等。世俗众生之悦服为表意，因世俗众生悦服，谓为表意。世俗众生依表意而心安然乐。此亦是因果推测。表意为令信度，因其具有吉祥善美之自性。或从智慧觉察而言，义具足是由解说立场观照而成之义完备，继而作为悦服众生的信与依处，是故称为使世俗众生悦服之信与表意。由此可以理解义的含义。根于义之主导，谓义生出支配，因义具足之理，故不同。由起首字可见表意指善说之声，因表意具足，于极深义中能够辩别其适用。整体则从义具足的视点理解表意。表意为使含义充满之意。不可成立者乃未提及，不可结合者为废弃。用字已全表最终之意。不可引出为杂乱，故知详述义理。不可弃用。此谓义之言内涵完全，是故义深难通。
Brahmacariyaṃ pakāsetīti ettha pana ayaṃ brahmacariya-saddo dāne veyyāvacce pañcasikkhāpadasīle appamaññāsu methunaviratiyaṃ sadārasantose vīriye uposathaṅgesu ariyamagge sāsaneti imesu atthesu dissati.
释出梵行，当在此处，梵行一语指诸布施、学识、五戒、节欲清净、常守知足、精进、在戒律中遵守诸足，是为圣道所言，在这里有所显现。
‘‘Kiṃ te vataṃ kiṃ pana brahmacariyaṃ,
“于你而言，何谓梵行？”
Kissa suciṇṇassa ayaṃ vipāko;
“何为此清净之果？”
Iddhī jutī balavīriyūpapatti,
“神通显现，威力劲健勇猛之成就。”
Idañca te nāgamahāvimānaṃ.
此处所说者，乃是天龙大威德宫殿。
‘‘Ahañca bhariyā ca manussaloke,
我与妻子曾在世间人中，
Saddhā ubho dānapatī ahumhā;
二者皆具信心，皆为施主；
Opānabhūtaṃ me gharaṃ tadāsi,
当时，所居之舍已倾颓，
Santappitā samaṇabrāhmaṇā ca.
饥寒交迫，沙门婆罗门皆受苦。
‘‘Taṃ me vataṃ taṃ pana brahmacariyaṃ,
实乃我昔日修行之情状，
Tassa suciṇṇassa ayaṃ vipāko;
这是他功德纯洁的果报；
Iddhī jutī balavīriyūpapatti,
以神通显现及刚强精进而生，
Idañca me dhīra mahāvimāna’’nti. –
这正是我睿智坚固的荣耀。」——
Imasmiñhi puṇṇakajātake (jā. 2.22.1592-1593, 1595) dānaṃ ‘‘brahmacariya’’nti vuttaṃ.
在此本生故事（布纳咖本生）中，布施被称为『梵行』。
‘‘Kena pāṇi kāmadado, kena pāṇi madhussavo;
『以何手行施显爱欲？以何手行施增甜美？
Kena te brahmacariyena, puññaṃ pāṇimhi ijjhati.
以何梵行能令诸手中资品获得功德？』
‘‘Tena pāṇi kāmadado, tena pāṇi madhussavo;
以此手得欲乐，以此手得甘露；
Tena me brahmacariyena, puññaṃ pāṇimhi ijjhatī’’ti. –
以此出家生活，我在此手中持有功德。」
Imasmiṃ aṅkurapetavatthumhi (pe. va. 275, 277) veyyāvaccaṃ ‘‘brahmacariya’’nti vuttaṃ. ‘‘Evaṃ kho taṃ bhikkhave tittiriyaṃ nāma brahmacariyaṃ ahosī’’ti (cūḷava. 311) imasmiṃ tittirajātake pañcasikkhāpadasīlaṃ ‘‘brahmacariya’’nti vuttaṃ. ‘‘Taṃ kho pana me pañcasikha brahmacariyaṃ neva nibbidāya na virāgāya na nirodhāya yāvadeva brahmalokūpapattiyā’’ti imasmiṃ mahāgovindasutte (dī. ni. 2.329) catasso appamaññāyo ‘‘brahmacariya’’nti vuttā. ‘‘Pare abrahmacārī bhavissanti, mayamettha brahmacārī bhavissāmā’’ti imasmiṃ sallekhasutte (ma. ni. 1.83) methunavirati ‘‘brahmacariya’’nti vuttā.
在这生发菩提之处（pe. va. 275, 277）中称此为「出家生活」。因而，尊者们，此名为啄木鸟的出家生活存在。此处啄木鸟经中五戒标为「出家生活」。又在大迦毗罗卫经（dī. ni. 2.329）中，四种无量智慧被称为「出家生活」，且非因厌离、非因淡泊或灭止，而是因天界的出生。又在缮写经（ma. ni. 1.83）中，明说结缡禁欲者谓之「出家生活」。
‘‘Mayañca bhariyā nātikkamāma,
「我亦不越过妻子，
Amhe ca bhariyā nātikkamanti;
妻子亦不越过我们；
Aññatra tāhi brahmacariyaṃ carāma,
唯独与她们一同守持出家生活。」
Tasmā hi amhaṃ daharā na mīyare’’ti. –
因此说：『我们孩童不死。』
Mahādhammapālajātake (jā. 1.10.97) sadārasantoso ‘‘brahmacariya’’nti vutto. ‘‘Abhijānāmi kho panāhaṃ, sāriputta, caturaṅgasamannāgataṃ brahmacariyaṃ caritā, tapassī sudaṃ homī’’ti lomahaṃsanasutte (ma. ni. 1.155) vīriyaṃ ‘‘brahmacariya’’nti vuttaṃ.
《大法护生经传记》（第一卷第十章第九十七节）常作如是说：『清净行。』《鹅毛颂经》（大毗尼第一卷一百五十五节）世尊对沙利班说：『我确实知道，沙利班，你已具备四种条件守持清净行，于苦行中我当当坚定精进。』其中精进被称为『清净行』。
‘‘Hīnena brahmacariyena, khattiye upapajjati;
『以低下者的清净行产生于刹帝利族，
Majjhimena ca devattaṃ, uttamena visujjhatī’’ti. –
中等行升于天界，上等清净行得以清净明净。』
Evaṃ (jā. 2.22.429) nimijātake attadamanavasena kato aṭṭhaṅgiko uposatho ‘‘brahmacariya’’nti vutto. ‘‘Idaṃ kho pana me, pañcasikha, brahmacariyaṃ ekantanibbidāya virāgāya…pe… ayameva ariyo aṭṭhaṅgiko maggo’’ti mahāgovindasuttasmiṃyeva (dī. ni. 2.329) ariyamaggo ‘‘brahmacariya’’nti vutto. ‘‘Tayidaṃ brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāvadeva manussehi suppakāsita’’nti pāsādikasutte (dī. ni. 3.174) sikkhattayasaṅgahaṃ sakalasāsanaṃ ‘‘brahmacariya’’nti vuttaṃ. Imasmimpi ṭhāne idameva ‘‘brahmacariya’’nti adhippetanti āha ‘‘sikkhattayapariggahitattā’’tiādi. Seṭṭhehīti buddhādīhi seṭṭhehi. Seṭṭhaṭṭhena brahmabhūtaṃ vā cariyaṃ brahmacariyaṃ.
如是经题《尼蜜传记》（第二卷第二十二章四百二十九节）描述：以自身制约而成八支戒律戒期，称为『清净行』。《大拘宾达经传》（第二卷三百二十九节）正谛之道同样称为『清净行』。《庄严经》（第三卷一百七十四节）说：『这种清净行奇妙广大明达清净，直至人中得高度称赞。』此处称之为『清净行』，谓之修学之汇。佛及尊圣诸长老称其为极胜。在极胜之地所行之清净行，乃成正觉之道。
Sanidānanti heṭṭhā vuttalakkhaṇena nidānena sanidānaṃ. Sauppattikanti saaṭṭhuppattikaṃ. Veneyyānaṃanurūpatoti veneyyānaṃ cariyādianurūpato. Atthassāti desiyamānassa sīlādiatthassa. Hetudāharaṇayuttatoti ‘‘taṃ kissa hetu seyyathāpi, bhikkhave’’ti ca ādinā tattha tattha hetupamaggahaṇena hetudāharaṇehi yuttato. Saddhāpaṭilābhenāti ‘‘te taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhantī’’tiādinā vuttasaddhāpaṭilābhena. Paṭipattiyāti sīlavisuddhiyādisammāpaṭipattiyā, paṭipattinimittanti attho. Adhigamabyattitoti saccappaṭivedhena adhigamaveyyattiyasabbhāvato sātthaṃ kapilamatādi viya tucchaṃ niratthakaṃ ahutvā atthasampannanti katvā. Pariyattiyāti pariyattidhammaparicayena. Āgamabyattitoti durakkhātadhammesu paricayaṃ karontassa viya sammohaṃ ajanetvā bāhusaccaveyyattiyasabbhāvato sabyañjanaṃ. Byañjanasampattiyā hi sati āgamabyattīti. Sīlādipañcadhammakkhandhayuttatoti sīlādīhi pañcahi dhammakoṭṭhāsehi avirahitattā. Kevalaparipuṇṇanti anavasesena samantato puṇṇaṃ pūritaṃ. Nirupakkilesatoti diṭṭhimānādiupakkilesābhāvato. Nittharaṇatthāyāti vaṭṭadukkhato nissaraṇāya. Lokāmisanirapekkhatoti kathañcipi taṇhāsannissayassa anissayato parisuddhaṃ. Idaṃ vuttaṃ hoti – yo ‘‘imaṃ dhammadesanaṃ nissāya lābhaṃ vā sakkāraṃ vā labhissāmī’’ti deseti, tassa aparisuddhā desanā hoti. Bhagavā pana lokāmisanirapekkho hitapharaṇena mettābhāvanāya muduhadayo ullumpanasabhāvasaṇṭhitena cittena deseti, tasmā tassa desanā parisuddhāti.
所谓缘起者，即以其所说标志为缘。所谓优良生者，即更上优良生也。所谓与学人相称者，谓与其行为相适应。所谓义者，即所说戒律等之义。所谓缘由所举者，指『何故如是，诸比库』等语起，随处凭借缘由，缘由乃生。所谓信德获得，即『闻此法已，世尊处，信得』等语所说。所谓践行者，为遵行具足戒律清净正行之义。所谓所得鲜明者，为以真理体证所得，非虚无，而明达果成。所谓周知者，以悉知经法之熟悉与流传。所谓悟解鲜明者，为识诸难治法门，兼无惑乱，以注重真理之明达称之。所谓连带诸义，系与戒等五个法合成不起障碍。所谓圆满者，为全然完全具足。所谓无染者，谓无贪嗔痴相续。所谓归趣，以离苦果证为归趣。所谓出世视者，为断除一切依渴爱之染净。此论有云：若有人教诲此法，心生得失或敬敬，彼之说教不纯。世尊则出世心，利益有情，慈心柔和，智慧清净，心无烦恼，教诲纯正。
Sādhūti ayaṃ saddo ‘‘sādhu me bhante bhagavā saṃkhittena dhammaṃ desetū’’tiādīsu (saṃ. ni. 4.95) āyācane dissati. ‘‘Sādhu bhanteti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā’’tiādīsu (ma. ni. 3.86) sampaṭicchane. ‘‘Sādhu sādhu sāriputtā’’tiādīsu (dī. ni. 3.349) sampahaṃsane. ‘‘Tena hi brāhmaṇa sādhukaṃ suṇohī’’tiādīsu (ma. ni. 5.192) daḷhīkamme āṇattiyañca dissati.
「善哉」这句话，表现在『请世尊简要宣说法时说“善哉，世尊，愿简略宣说法”等』（《增支部》4.95）之中作为请求的语句；在『善哉，尊者』这类表达中，是对称赞世尊所说而表示欢喜庆贺的比库的称呼（《中部》3.86）；还有『善哉善哉，沙利子』这类欢喜鼓掌的庆贺（《增支部》3.349）；又如『故婆罗门当听善言』等语见于《中部》5.192，是强调决断行动的言词。此处示现了「善哉」在各种文境中褒扬欢喜的不同用法和义理。
‘‘Sādhu dhammaruci rājā, sādhu paññāṇavā naro;
「善哉，有法之好者王，善哉，有智慧者人；
Sādhu mittānamaddubbho, pāpassākaraṇaṃ sukha’’nti. –
善哉，善友之乐者，不作恶事而乐也。」——
Ādīsu (jā. 2.18.101) sundare. Idhāpi sundareyeva daṭṭhabboti āha ‘‘sādhu kho panāti sundaraṃ kho panā’’ti. Tattha sundaranti bhaddakaṃ. Bhaddakatā ca passantassa hitasukhāvahabhāvenāti āha ‘‘atthāvahaṃ sukhāvaha’’nti. Tattha atthāvahanti diṭṭhadhammikasamparāyikaparamatthasaññitahitāvahaṃ. Sukhāvahanti yathāvuttatividhasukhāvahaṃ. Tathārūpānanti tādisānaṃ . Yādisehi pana guṇehi bhagavā samannāgato, tehi catuppamāṇikassa lokassa sabbakālepi accantāya pasādanīyo tesaṃ yathābhūtasabhāvattāti dassento ‘‘yathārūpo’’tiādimāha. Tattha yathābhucca…pe… arahatanti iminā dhammappamāṇānaṃ lūkhappamāṇānañca sattānaṃ bhagavato pasādāvahataṃ dasseti, taṃdassanena ca itaresampi rūpappamāṇaghosappamāṇānaṃ pasādāvahatā dassitā hotīti daṭṭhabbaṃ tadavinābhāvato. Brahmacariyaṃ pakāsetīti kittisaddo abbhuggatoti evamettha sambandhoti āha ‘‘dassanamattampi sādhu hotīti evamajjhāsayaṃ katvā’’tiādi. Tattha dassanamattampi sādhu hotīti ettha kosiyasakuṇavatthu kathetabbaṃ.
《起世经》（2.18.101）开头称赞为“美好之事”。这里也谓“应当如实见为美好”，称“善哉，确实如是美好”。此处所称美好即是称赞，应以有益带来安乐为义。所谓有益安乐者，是指符合正法真实义理能生其利之义。此中所谓安乐，即以不同层面确实真实性质产生的安适快乐。世尊具足多种功德，如此四广大世界众生时时对其无上真实现象及本性感生极乐坚定信心，故称其为“如实相”（yathārūpa）等。诸如阿拉汉为此法量及灭污量众生所感生信心，借此信心乃至令他众也于色相、声相等所生安乐坚定生敬。如此可见该理无可否定。论说出家清净行的光明声誉，此声誉自然生起，语为“能见即是善哉”，心作如是判断。此处“善哉”之义应于拘尸那山（Kosiyāsa）此地加以说明。
§2
2.Yena vā kāraṇenāti hetumhi idaṃ karaṇavacanaṃ. Hetuattho hi kiriyākāraṇaṃ, na karaṇaṃ viya kiriyattho, tasmā nānappakāraguṇavisesādhigamatthā idha upasaṅkamanakiriyāti ‘‘annena vasatī’’tiādīsu viya hetuatthamevetaṃ karaṇavacanaṃ yuttaṃ, na karaṇatthaṃ tassa ayujjamānattāti vuttaṃ ‘‘yena vā kāraṇenā’’ti. Avibhāgato hi satatappavattaniratisayasāduvipulāmatarasasaddhammaphalatāyassa sāduphalaniccaphalitamahārukkhena bhagavā upamito. Sāduphalūpabhogādhippāyaggahaṇeneva hi mahārukkhassa sāduphalatā gahitāti. Upasaṅkamīti upasaṅkamanto. Sampattakāmatāya hi kiñci ṭhānaṃ gacchanto taṃtaṃpadesātikkamanena upasaṅkami upasaṅkamantoti vattabbataṃ labhati. Tenāha ‘‘gatoti vuttaṃ hotī’’ti, upagatoti attho. Upasaṅkamitvāti pubbakālakiriyāniddesoti āha ‘‘upasaṅkamanapariyosānadīpana’’nti. Tatoti yaṃ ṭhānaṃ patto upasaṅkamīti vutto, tato upagataṭṭhānato. Āsannataraṃ ṭhānanti pañhaṃ vā pucchituṃ dhammaṃ vā sotuṃ sakkuṇeyyaṭṭhānaṃ.
二、所谓“何因而起”，此谓依因之语。因果中，因是行为和所依，而非行为的果报，因此此处所用因之语理属恰当，非谓行为而语因。故有各种因缘及性质得成此，谓“以食为依止”等，依因之义乃是语所通，非仅就行为而言，而是缘故依止之言。佛喻自身如大树，以法果之盛大比树之果实。依“接近”的意思，谓到达某地应当近前此处。因近处即为方便所在，或为问答、听闻法义等最适当之地。
Yathā khamanīyādīni pucchantoti yathā bhagavā ‘‘kacci te brāhmaṇa khamanīyaṃ, kacci yāpanīya’’ntiādinā khamanīyādīni pucchanto tena brāhmaṇena saddhiṃ samappavattamodo ahosi. Pubbabhāsitāya tadanukaraṇena evaṃ sopi brāhmaṇo bhagavatā saddhiṃ samappavattamodo ahosīti yojanā. Taṃ pana samappavattamodataṃ upamāya dassetuṃ ‘‘sītodakaṃ viyā’’tiādi vuttaṃ. Sammoditanti saṃsanditaṃ. Ekībhāvanti sammodanakiriyāya samānataṃ ekarūpataṃ. Khamanīyanti ‘‘idaṃ catucakkaṃ navadvāraṃ sarīrayantaṃ dukkhabahulatāya sabhāvato dussahaṃ, kacci khamituṃ sakkuṇeyyanti pucchati. Yāpanīyanti paccayāyattavuttikaṃ cirappabandhasaṅkhātāya yāpanāya kacci yāpetuṃ sakkuṇeyyaṃ. Sīsarogādiābādhābhāvena kacci appābādhaṃ. Dukkhajīvikābhāvena kacci appātaṅkaṃ. Taṃtaṃkiccakaraṇe uṭṭhānasukhatāya kacci lahuṭṭhānaṃ. Tadanurūpabalayogato kacci balaṃ. Sukhavihārasambhavena kacci phāsuvihāro atthīti tattha tattha kaccisaddaṃ yojetvā attho veditabbo . Balappattā pīti pītiyeva. Taruṇapīti pāmojjaṃ. Sammodaṃ janeti karotīti sammodanikaṃ, tadeva sammodanīyanti āha ‘‘sammodajananato’’ti. Sammoditabbato sammodanīyanti idaṃ pana atthaṃ dassento ‘‘sammodituṃ yuttabhāvato’’ti āha. Saritabbabhāvatoti anussaritabbabhāvato. ‘‘Saraṇīya’’nti vattabbe dīghaṃ katvā ‘‘sāraṇīya’’nti vuttaṃ. Suyyamānasukhatoti āpāthamadhuratamāha. Anussariyamānasukhatoti vimaddaramaṇīyataṃ. Byañjanaparisuddhatāyāti sabhāvaniruttibhāvena tassā kathāya vacanacāturiyamāha. Atthaparisuddhatāyāti atthassa nirupakkilesataṃ. Anekehi pariyāyehīti anekehi kāraṇehi.
例如问“应当宽恕之事”等，犹如佛言“婆罗门啊，汝可宽恕，可饶恕”之类语时，与婆罗门一同生欢喜庆贺之情。此基于前说而推续，以示同样婆罗门因喜悦而欢喜，是可比之处。为说明此欢喜之比喻，用“如清凉水”等譬喻语。欢喜谓欢聚、合一。宽恕乃对「此四轮九门、身带众苦等本性不堪忍受」之事，发问“能否宽恕耶？”之意。饶恕为在因缘成熟、久远约束下的饶恕力。因头疾等病患所造成的轻微难处；因苦难生计所致忧虑；因活动奔波之疲惫；因依持合适力量而发力，包括可安乐安住之活动，凡此皆须结合言语以明其义。力量的获得即致喜悦的生起，青春的喜悦即初发心的欢乐，欢喜生生发扬，谓之欢喜者。欢喜者因应所生应当欢喜，故曰“生宜欢喜”。持念、回忆欢喜之理谓之应当回忆。由“可依赖之处”语，略长言“适当之道”，谓适当节制、适宜安乐。故谓谛听、腔调纯正，谓辞义完美明了。因种种缘故成就如此显扬之辞。
Atidūraaccāsannapaṭikkhepena nātidūranāccāsannaṃ nāma gahitaṃ, taṃ pana avakaṃsato ubhinnaṃ pasāritahatthāsaṅghaṭṭanena daṭṭhabbaṃ. Gīvaṃ pasāretvāti gīvaṃ parivattanavasena pasāretvā. Meti kattuatthe sāmivacananti āha ‘‘mayā suta’’nti. Jātibrāhmaṇeti jātiyā brāhmaṇe, na bāhitapāpatāyāti vuttaṃ hoti. Khaṇḍiccādibhāvaṃ āpāditeti khaṇḍitadantapalitakesādibhāvaṃ sampāpite. Vuḍḍhimariyādappatteti vuḍḍhiparicchedaṃ sampatte, vuḍḍhipariyantappatteti vuttaṃ hoti. Jātimahallakatāyāti uppattiyā mahallakabhāvena. Mahattaṃ lāti gaṇhātīti mahallako, jātiyā mahallako, na vibhavādināti jātimahallako. Addhānanti dīghakālaṃ. Kittako pana soti āha ‘‘dve tayo rājaparivaṭṭe’’ti, dvinnaṃ tiṇṇaṃ rājūnaṃ rajjapasāsanapaṭipāṭiyoti attho. ‘‘Addhagate’’ti vatvā kathaṃ vayogahaṇaṃ osānavayāpekkhanti āha ‘‘pacchimavayaṃ anuppatte’’ti. Pacchimo tatiyabhāgoti sattasaṭṭhito paṭṭhāya pacchimavayo koṭṭhāso.
“过远临近”指不属于太远也不属于太近的距离，但从两者伸展双手的角度来看还是应当观察的。伸展脖子意为以脖子的转动形式伸展。有所谓“此地相称”的含义，即谓“我曾听闻”。“种姓婆罗门”指种姓上属于婆罗门，并非出家后的不善教义。“缺裂等状态被指称”指缺齿、折断牙齿、破损牙龈等状态被提及。“成长尊敬达成”指成长界限完成，“成长止境达成”指成熟圆满被提及。“种姓大小”指出身大小，如生起大小。“大小”应理解为大小器量、出生大小，而非财富大小。Addhāna 指长期。关于“两个或三个国王的范围”，意思是指两个或三个国王的领地统治范围。“Addhagate”说法用于表明如何有别离、分离的结算，谓“后一期未达成”。后期指第六十七年，基于此判定为后期范围。
Dutiye atthavikappe jiṇṇeti nāyaṃ jiṇṇatā vayomattena, atha kho kulaparivaṭṭena purāṇatāyāti āha ‘‘jiṇṇeti porāṇe’’tiādi. Tena tesaṃ brāhmaṇānaṃ kulavasena uditoditabhāvamāha. ‘‘Vayoanuppatte’’ti iminā jātivuḍḍhiyā vakkhamānattā guṇavuḍḍhiyā tato sātisayattā ca ‘‘vuḍḍheti sīlācārādiguṇavuḍḍhiyutte’’ti āha. Tathā jātimahallakatāyapi teneva vakkhamānattā mahallaketi padena vibhavamahattatā yojitā. Maggapaṭipanneti brāhmaṇānaṃ paṭipattividhiṃ upagate taṃ avokkamma caraṇato. Antimavayanti pacchimavayaṃ.
第二义涵指年老，但非仅凭年岁，亦涵盖家族范围所表现的古老状态，即“年老已久”的含义。这里指出婆罗门的世系犹如兴衰起落的状态。因此“年老成熟”指种姓年长成熟的品质和破坏性的成熟。以此类推，出生大小的成熟也依循此说法，将出生大小一词应用于指大小品德的汇合。修道之路已达者，指经历过婆罗门族的行为规矩遵行，称为“路径已成者”。“最终时期”意指后期。
Paccuṭṭhānaṃ nāma āsanā vuṭṭhānanti āha ‘‘nāsanā vuṭṭhahatī’’ti, nisinnāsanato na vuṭṭhātīti attho. Ettha ca jiṇṇe…pe… vayoanuppatteti upayogavacanaṃ āsanā vuṭṭhānakiriyāpekkhaṃ na hoti, tasmā jiṇṇe…pe… vayoanuppatte disvāti ajjhāhāraṃ katvā attho veditabbo. Atha vā paccuggamanakiriyāpekkhaṃ upayogavacanaṃ, tasmā na paccuṭṭhetīti uṭṭhāya paccuggamanaṃ na karotīti attho veditabbo. Paccuggamanampi hi paccuṭṭhānanti vuccati. Vuttañhetaṃ ‘‘ācariyaṃ pana dūratova disvā paccuṭṭhāya paccuggamanakaraṇaṃ paccuṭṭhānaṃ nāmā’’ti. Nāsanā vuṭṭhātīti iminā pana paccuggamanābhāvassa upalakkhaṇamattaṃ dassitanti daṭṭhabbaṃ. Vibhāvane nāma attheti pakativibhāvanasaṅkhāte atthe, na abhivādeti vāti na abhivādetabbanti sallakkhetīti vuttaṃ hoti.
“起立”意为从坐姿起身。“不能坐着不起来”指坐着时不可不起来，言下之意是起立和坐下动作互为前后关联。在年老成熟上，起立与坐下的动作不可以忽视，故以“起立”为准确定义。然若起身后不前进，即为“未起立”。所说“老师见远处起立并前进称为‘起立’”即指此义。不能起立仅为显示缺乏起身前进的表征。词义分析中，“区别”指差别性，并非尊敬敬礼之意。
Taṃ aññāṇanti ‘‘ayaṃ mama abhivādanādīni kātuṃ araharūpo na hotī’’ti ajānanavasena pavattaṃ aññāṇaṃ. Olokentoti ‘‘dukkhaṃ kho agāravo viharati appatisso, kiṃ nu kho ahaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkareyyaṃ, garuṃ kareyya’’ntiādisuttavasena (a. ni. 4.21) ñāṇacakkhunā olokento. Nipaccakārārahanti paṇipātārahaṃ. Sampatijātoti muhuttajāto, jātasamanantaramevāti vuttaṃ hoti. Uttarena mukhoti uttarābhimukho, uttaradisābhimukhoti vuttaṃ hoti. Sattapadavītihārena gantvā sakalaṃ dasasahassilokadhātuṃ olokesinti idaṃ ‘‘dhammatā esā, bhikkhave, sampatijāto bodhisatto samehi pādehi patiṭṭhahitvā uttarābhimukho sattapadavītihārena gacchati, setamhi chatte anudhāriyamāne sabbā disā viloketi, āsabhiñca vācaṃ bhāsatī’’ti evaṃ pāḷiyaṃ (dī. ni. 2.31) sattapadavītihārūpariṭṭhitassa viya sabbadisānuvilokanassa kathitattā vuttaṃ, na panetaṃ evaṃ daṭṭhabbaṃ, sattapadavītihārato pageva disāvilokanassa katattā. Mahāsatto hi manussānaṃ hatthato muccitvā puratthimadisaṃ olokesi, anekāni cakkavāḷasahassāni ekaṅgaṇāni ahesuṃ. Tattha devamanussā gandhamālādīhi pūjayamānā ‘‘mahāpurisa idha tumhehi sadisopi natthi, kuto uttaritaro’’ti āhaṃsu. Evaṃ catasso disā catasso anudisā heṭṭhā uparīti dasapi disā anuviloketvā attano sadisaṃ adisvā ‘‘ayaṃ uttarā disā’’ti sattapadavītihārena agamāsīti veditabbo. Olokesinti mama puññānubhāvena lokavivaraṇapāṭihāriye jāte paññāyamānaṃ dasasahassilokadhātuṃ maṃsacakkhunāva olokesinti attho.
“不识”指因不知而产生的错误见解，谓“这不是应当做致敬等的行为”。观察指以明眼智慧观照：感受中存在不安、烦恼，因而问“我应尊重的应是比库、婆罗门吗？”等，依据经典文义以智慧观照此点。堕落厌弃者指体力虚弱、不能争斗者。新生者指刚刚出生的，不久之前即出生者。头向前指面向北方，北方为前方。谓佛陀作为觉者，以七十步之距离前行，面对北方，周视四方，常以殊胜语言宣说教法。《长部尼柯耶》二·三一记载此行。此七十步环视四方，如环绕圆周一般观察诸方向，不仅限于北方，是全方位视察。由于觉者身手灵活，能够观视众多千轮。天人和众生以香花供养称誉觉者，谓“伟大之人一切同列，无有更上”。如此四方八方上下十方悉数观察，寻得与己相似之大人，成就北方观照。观察谓以福德力量及广大的智慧清晰洞察世界十方。
Mahāpurisoti jātigottakulappadesādivasena mahantapuriso. Aggoti guṇehi sabbapadhāno. Jeṭṭhoti guṇavaseneva sabbesaṃ vuḍḍhatamo, guṇehi mahallakatamoti vuttaṃ hoti. Seṭṭhoti guṇavaseneva sabbesaṃ pasatthatamo. Atthato pana pacchimāni dve purimasseva vevacanānīti veditabbaṃ. Tayāti nissakke karaṇavacanaṃ. Uttaritaroti adhikataro. Patimānesīti pūjesi. Āsabhinti uttamaṃ. Mayhaṃ abhivādanādiraho puggaloti mayhaṃ abhivādanādikiriyāya araho anucchaviko puggalo. Niccasāpekkhatāya panettha samāso daṭṭhabbo. Tathāgatāti tathāgatato, tathāgatassa santikāti vuttaṃ hoti. Evarūpanti abhivādanādisabhāvaṃ. Paripākasithilabandhananti paripākena sithilabandhanaṃ.
“伟大人”以出生、种姓、家族名号等为标志称之。首领指具有诸种资质的最优越者。长老指以资质品德为最成熟者，称为大者。长者意指最杰出者。实际上后期意思是指“前后时间”，“三”指连带关系。北方意谓超过众多。意为拥戴的祀奉。上者指卓著的最高层次。关于我做致敬等仪式者，意谓我是能够成就致敬行为的觉者。应明此处“常相依存”的使用。佛陀意谓佛陀亲近。如此类致敬等状态。成熟及松紧之事指经由成熟而使束缚松弛。
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3.Taṃ vacananti ‘‘nāhaṃ taṃ brāhmaṇā’’tiādivacanaṃ. ‘‘Nāhaṃ arasarūpo, mādisā vā arasarūpā’’ti vutte brāhmaṇo thaddho bhaveyya. Tena vuttaṃ ‘‘cittamudubhāvajananattha’’nti. Ayañhi pariyāyasaddo desanāvārakāraṇesu vattatīti ettha pariyāyeti desetabbamatthaṃ avagameti bodhetīti pariyāyo, desanā. Pariyāyati aparāparaṃ parivattetīti pariyāyo, vāro. Pariyāyati attano phalaṃ pariggahetvā vattati, tassa vā kāraṇabhāvaṃ gacchatīti pariyāyo, kāraṇanti evaṃ pariyāyasaddassa desanāvārakāraṇesu pavatti veditabbā. Aññāya saṇṭhaheyyāti arahatte patiṭṭhaheyya. Katamo pana soti pariyāyāpekkho pulliṅganiddeso, katamo so pariyāyoti attho. Jātivasenāti khattiyādijātivasena. Upapattivasenāti devesu upapattivasena. Seṭṭhasammatānampīti api-saddena pageva aseṭṭhasammatānanti dasseti. Abhinandantānanti sappītikataṇhāvasena pamodamānānaṃ. Rajjantānanti balavarāgavasena rajjantānaṃ. Rūpādiparibhogena uppannataṇhāyuttasomanassavedanā rūpato nibbattitvā hadayatappanato ambarasādayo viya ‘‘rūparasā’’ti vuccanti. Āviñchantīti ākaḍḍhanti. Vatthārammaṇādisāmaggiyanti vatthuārammaṇādikāraṇasāmaggiyaṃ. Anukkhipantoti attukkaṃsanavasena kathite brāhmaṇassa asappāyabhāvato attānaṃ anukkhipanto anukkaṃsento.
第三句话意谓“我非婆罗门”等说法。若有说“我非祭司、亦非祭司行者”，则婆罗门必定愤怒。此意谓是“心生喜悦之表现”。“Pariyāya”此辞在经文中用以指示多种意思，包括“次第、语义、环绕转变、因果”等。不同语境中含义各异，应当掌握其原初意。以阿拉汉的坚定为依止。何谓形态上所转次第意涵，何谓次第语义均当明白。以种姓形式论即示指以贵族阶级。第二者句意为“天人出生依种姓”。“Seṭṭhasammata”即为“据选为最佳者”。欢喜者因善念喜悦。光辉者由强盛的力量与欲力促成。因色受享乐而生烦恼因缘苦感，如心炙热、天空烈日等故称“色乐”。“āviñchati”意谓紧缩。环境和谐意谓事物具备和谐要素。不忍受之表现即为苦。自我反覆思索之意。
Etasmiṃ panatthe karaṇe sāmivacananti ‘‘jahitā’’ti etasmiṃ atthe. Tathāgatassāti karaṇe sāmivacanaṃ, tathāgatena jahitāti attho. Mūlanti bhavamūlaṃ. ‘‘Tālavatthuvatthukatā’’ti vattabbe ‘‘oṭṭhamukho’’tiādīsu viya majjhepadalopaṃ katvā akārañca dīghaṃ katvā ‘‘tālāvatthukatā’’ti vuttanti āha ‘‘tālavatthu viya nesaṃ vatthu katanti tālāvatthukatā’’ti. Tattha tālassa vatthu tālavatthu. Yathā ārāmassa vatthubhūtapubbo padeso ārāmassa abhāve ‘‘ārāmavatthū’’ti vuccati, evaṃ tālassa patiṭṭhitokāso samūlaṃ uddharite tāle padesamatte ṭhite tālassa vatthubhūtapubbattā ‘‘tālavatthū’’ti vuccati. Nesanti rūparasādīnaṃ. Kathaṃ pana tālavatthu viya nesaṃ vatthu katanti āha ‘‘yathā hī’’tiādi. Rūpādiparibhogena uppannataṇhāyuttasomanassavedanāsaṅkhātarūparasādīnaṃ cittasantānassa adhiṭṭhānabhāvato vuttaṃ ‘‘tesaṃ pubbe uppannapubbabhāvena vatthumatte cittasantāne kate’’ti. Tattha pubbeti pure, sarāgakāleti vuttaṃ hoti. Tālāvatthukatāti vuccantīti tālavatthu viya attano vatthussa katattā rūparasādayo ‘‘tālāvatthukatā’’ti vuccanti. Etena pahīnakilesānaṃ puna uppattiyā abhāvo dassito.
关于此处语句中用作因缘的“舍弃者”，意为在此义中，“舍弃者”指依止如来而弃舍。根本意为“世间的根源”。文中说“如椰叶结构之意”，如盖头等，略去中间部分，以长条形态出现，称为“椰叶状”。比如园林中树立的结构，因其前方有树木，若树木不存在，则称为“园林树木”。同理，此处所说“椰叶状”即指该物的依止或基础。未附着色等形态之物。为何说“如椰叶状为树木者”？说法如“像这一样”等。因感受色等相续导致的渴爱烦恼及心所感受心动，以心串相执持所缘而得名“过去由心相所成的树木”。这里“过去”即所谓“昔日”、“承染”。“椰叶状”的说法，因其为自己依止树物时的形态，故称“椰叶状”。由此显示断除已废污垢的不到复生之义。
Aviruḷhidhammattāti aviruḷhisabhāvatāya. Matthakacchinno tālo pattaphalādīnaṃ avatthubhūto tālāvatthūti āha ‘‘matthakacchinnatālo viya katā’’ti. Etena ‘‘tālāvatthu viya katāti tālāvatthukatā’’ti ayaṃ viggaho dassito. Ettha pana avatthubhūto tālo viya katāti avatthutālākatāti vattabbe visesanassa padassa paranipātaṃ katvā ‘‘tālāvatthukatā’’ti vuttanti daṭṭhabbaṃ. Iminā panatthena idaṃ dasseti – rūparasādivacanena vipākadhammadhammā hutvā pubbe uppannā kusalākusaladhammā gahitā, te uppannāpi matthakasadisānaṃ taṇhāvijjānaṃ maggasatthena chinnattā āyatiṃ tālapattasadise vipākakkhandhe nibbattetuṃ asamatthā jātā, tasmā tālāvatthu viya katāti tālāvatthukatā rūparasādayoti. Imasmiñhi atthe ‘‘abhinandantāna’’nti iminā padena kusalasomanassampi saṅgahitanti vadanti.
“不复起法”指不复产生的性质。文中比附于断除棍棒或果实根基称为椰叶状，即“如断折之棍棒”。因此“如椰叶状者”即“椰叶状者”此义得以说明。此处“根基已灭之树木如椰叶状”称为“椰叶状树木”，是用以区别其他词义。借此表达——依色等作为现象的因果法则，虽然过去已具善恶法所生，但现已无法借助诸根如棍棒般之缘依而生起果法堆积，故称为“椰叶状树木”等色相。于此义中“称赞者”指称赞善乐心亦有所摄持。
Anabhāvaṃkatāti ettha anu-saddo pacchā-saddena samānatthoti āha ‘‘yathā nesaṃ pacchābhāvo na hotī’’tiādi. Anuabhāvaṃ gatāti pacchā anuppattidhammatāvasena abhāvaṃ gatā vināsamupagatā, pahīnāti attho. ‘‘Imā anacchariyā gāthāyo paṭibhaṃsū’’ti (mahāva. 7, 8) ettha anacchariyasaddaṃ udāharaṇavasena dassento āha ‘‘yathā anuacchariyā anacchariyā’’ti. Tattha anuacchariyāti savanakāle uparūpari vimhayakarāti attho.
“无缺失者”义即无缺损之义。又说，“如椰叶状树木”若为根基之物，则成假设。“如切段椰叶之状”者也。于此借“椰叶状者”的格言以明示。此处以“不具有缺损”配合后缀，谓“如无缺损之叶”。又说“如无奇异叶之词”，以正举为范例：“如凹陷与突出者”，义谓引起惊惧之音。
Yañca kho tvaṃ vadesi, so pariyāyo na hotīti yaṃ vandanādisāmaggirasābhāvasaṅkhātaṃ kāraṇaṃ arasarūpatāya vadesi, taṃ kāraṇaṃ na hoti, na vijjatīti attho. Nanu ca brāhmaṇo yaṃ vandanādisāmaggirasābhāvasaṅkhātaṃ pariyāyaṃ sandhāya ‘‘arasarūpo bhavaṃ gotamo’’ti āha, so pariyāyo natthīti vutte vandanādīni bhagavā karotīti āpajjatīti imaṃ aniṭṭhappasaṅgaṃ dassento āha ‘‘kasmā pana bhagavā evamāhā’’tiādi.
你所说的比喻非实义，即指因礼敬等和合之味不存在而起不实因事之意，谓其因由不成立，不存在。岂非婆罗门若为礼敬等和合之条件而断言“果德玛有非实义相”，谓其无因性时，佛反言“为何佛如此说？”是为表达此言逻辑不善，示以因果通义。
§4
4.Sabbapariyāyesūti sabbavāresu. Sandhāya bhāsitamattanti yaṃ sandhāya brāhmaṇo ‘‘nibbhogo bhavaṃ gotamo’’tiādimāha, bhagavā ca yaṃ sandhāya nibbhogatādiṃ attani anujānāti, taṃ sandhāya bhāsitamattaṃ . Chandarāgaparibhogoti chandarāgavasena paribhogo. Aparaṃ pariyāyanti aññaṃ kāraṇaṃ.
第四，所谓“所有别解”，即种种别解。在此语境中，婆罗门言“宁静境界之有”及世尊对“宁静境界”等于心中得到准许，两者为“别解”。欲爱和爱欲的亲近体验，所谓“因欲爱而感受”。另一种别解则是指他因而生之理。
§5
5.Kulasamudācārakammanti kulācārasaṅkhātaṃ kammaṃ, kulacārittanti vuttaṃ hoti. Akiriyanti akaraṇabhāvaṃ. Duṭṭhu caritaṃ duccaritaṃ, kāyadvāre bāhullavuttito kāyato pavattaṃ duccaritanti kāyaduccaritaṃ. Taṃ sarūpato dassento ‘‘tattha cā’’tiādimāha. Pāṇātipātaadinnādānamicchācāracetanāveditabbāti ettha (itivu. aṭṭha. 74) pāṇoti paramatthato jīvitindriyaṃ, vohārato satto. Jīvitindriyañcettha rūpārūpavasena veditabbaṃ. Rūpajīvitindriye hi vikopite itarampi taṃsambandhatāya vinassati. Sattoti ca khandhasantāno gahetabbo. Tattha hi sattapaññatti. Saraseneva patanasabhāvassa antarā eva atīva pātanaṃ atipāto, saṇikaṃ patituṃ adatvā sīghaṃ pātananti attho. Atikkamma vā satthādīhi abhibhavitvā pātanaṃ atipāto, pāṇassa atipāto pāṇātipāto, pāṇavadho pāṇaghātoti vuttaṃ hoti. Atthato pana pāṇe pāṇasaññino parassa jīvitindriyupacchedakapayogasamuṭṭhāpikā kāyavacīdvārānamaññatarappavattā vadhakacetanā. Yāya hi cetanāya vattamānassa jīvitindriyassa nissayabhūtesu mahābhūtesu upakkamakaraṇahetukamahābhūtapaccayā uppajjanakamahābhūtā nuppajjissanti, sā tādisappayogasamuṭṭhāpikā cetanā pāṇātipāto. Laddhupakkamāni hi bhūtāni itarabhūtāni viya na visadānīti samānajātiyānaṃ kāraṇāni na honti.
第五，所谓“族系因缘业”，即指族行所涵盖之业，族行即习俗。无行为者谓无所作。劣行又称恶行，因身体之门广泛活动谓从身体起恶行。此义作为比喻而说“如其处”。此处说“杀生、盗取、不正行为之意”，其中“杀”实为生命根本，即生命能量。此生命能力依形色感知而知觉。形色生命能力受扰动时，其他因缘相续便被断裂。生命即为蕴之连续，应视为一体。其如水流坠落，虽有间断但迅速连续。如超越诸师而能制伏亦被称为“极大坠落”，杀伤手脚即为杀生，断生命则谓杀害。实义中谓杀即断他人以生命根本相关之用途，且具杀害意图。借此因缘使生命根本及相关大元素缘起受到损害，因而造成生命的断灭，此即杀生之谓。此等因缘非同类之因缘，故不相等同。
Etthāha – khaṇe khaṇe nirujjhanasabhāvesu saṅkhāresu ko hantā, ko vā haññati, yadi cittacetasikasantāno, so arūpatāya na chedanabhedanādivasena vikopanasamattho, napi vikopanīyo. Atha rūpasantāno, so acetanatāya kaṭṭhakaliṅgarūpamoti na tattha chedanādinā pāṇātipāto labbhati yathā matasarīre. Payogopi pāṇātipātassa paharaṇappahārādi atītesu vā saṅkhāresu bhaveyya anāgatesu vā paccuppannesu vā, tattha na tāva atītānāgatesu sambhavati tesaṃ abhāvato, paccuppannesu ca saṅkhārānaṃ khaṇikattā saraseneva nirujjhanasabhāvatāya vināsābhimukhesu nippayojano payogo siyā, vināsassa ca kāraṇarahitattā na paharaṇappahārādippayogahetukaṃ maraṇaṃ, nirīhakatāya ca saṅkhārānaṃ kassa so payogo, khaṇikattā vadhādhippāyasamakālabhijjanato kassa kiriyā, pariyosānakālānavaṭṭhānato kassa vā pāṇātipātakammabaddhoti?
此说——于每一时刻，断灭性行作用中，谁是杀者？谁是被杀者？若以心与心所为根本，则此无色相者，非由剪断破坏等方式能被激怒，亦不能被激怒。复次，若以色为根本者，由无生命及污秽之形等故，非因剪断等而得杀生，如于无知之身。假使杀生行为，诸过去或未来或现行之行中发生，则因其无过去未来故，不生于过去未来，现行诸行因瞬息性如水流止灭，致向灭无所依止，非因攻击等行为缘起杀死，且行复无利益，此行为以无能为力。如此瞬息的不善业因发，不应生为杀生之业，能致其果者孰？为行终结时间之际，谁所为？如此杀生业由谁而生？
Vuccate – yathāvuttavadhakacetanāsahito saṅkhārānaṃ puñjo sattasaṅkhāto hantā. Tena pavattitavadhappayoganimittaṃ apagatusmāviññāṇajīvitindriyo matavohārappavattinibandhano yathāvuttavadhappayogakaraṇe uppajjanāraho rūpārūpadhammasamūho haññati, kevalo vā cittacetasikasantāno. Vadhappayogāvisayabhāvepi tassa pañcavokārabhave rūpasantānādhīnavuttitāya rūpasantāne parena payojitajīvitindriyupacchedakapayogavasena tannibbattivinibandhakavisadisarūpuppattiyā vihate vicchedo hotīti na pāṇātipātassa asambhavo, napi ahetuko pāṇātipāto, na ca payogo nippayojano. Paccuppannesu saṅkhāresu katapayogavasena tadanantaraṃ uppajjanārahassa saṅkhārakalāpassa tathā anuppattito khaṇikānaṃ saṅkhārānaṃ khaṇikamaraṇassa idha maraṇabhāvena anadhippetattā santatimaraṇassa ca yathāvuttanayena sahetukabhāvato na ahetukaṃ maraṇaṃ, na ca katturahito pāṇātipātapayogo nirīhakesupi saṅkhāresu sannihitatāmattena upakārakesu attano attano anurūpaphaluppādaniyatesu kāraṇesu kattuvohārasiddhito yathā ‘‘padīpo pakāseti, nisākarova candimā’’ti. Na ca kevalassa vadhādhippāyasahabhuno cittacetasikakalāpassa pāṇātipāto icchitabbo santānavasena avaṭṭhitasseva paṭijānanato. Santānavasena vattamānānañca padīpādīnaṃ atthakiriyā dissatīti attheva pāṇātipātena kammabaddho. Ayañca vicāro adinnādānādīsupi yathāsambhavaṃ vibhāvetabbo.
说——所谓如前所述杀害意志缺失之诸行、因种众多、称为众生成杀者。由此，杀害行为之作用因缘导致，心识与生命根（感官）离去，被断杀作用者果群，如色法及非色法之聚合灭亡，是纯粹心与心所。虽杀害行为之对象具五种逆行，乃色根所处之物受制而被断杀，杀害果系因缘反转、现象显现清晰，断杀乃有，杀生行为非无因，亦非无杀害行为因缘。现行诸行中作少量作用时，继发性生灭之行断灭，由于瞬息性，虽临终被灭如死，非无因之死，亦非无行为之杀生行为。作无助者诸行中之杀害作用而成，依缘生果结果所需而成，如‘灯火点燃，夜如有月’之喻。杀生业非独因具杀害意志与共心识心所，亦非仅为即刻生灭诸行因果。杀生业乃系持续之聚果故，谓由火灯等承载一切因果，杀害行为即是如此因果联系存在之表现。此思考应如盗物不当得，等因理况加以区别详解。
So (ma. ni. aṭṭha. 1.89; dha. sa. aṭṭha. akusalakammapathakathā) ca pāṇātipāto guṇavirahitesu tiracchānagatādīsu pāṇesu khuddake pāṇe appasāvajjo, mahante mahāsāvajjo. Kasmā? Payogamahantatāya, payogasamattepi vatthumahantatāya. Guṇavantesu manussādīsu appaguṇe pāṇe appasāvajjo, mahāguṇe mahāsāvajjo. Sarīraguṇānaṃ pana samabhāve satipi kilesānaṃ upakkamānañca mudutāya appasāvajjo, tibbatāya mahāsāvajjoti veditabbo.
杀生在小品畜生等有缺劣根者为轻罪，重要大根者为大重罪。何以故？因杀害行为重，且作用大。相较于有德人中具德之根者，缺德之根为轻罪，有德之根为重罪。身根平等时，烦恼之缓急浅深决定轻重罪。须知清净者为轻罪，剧烈者为大重罪。
Kāyavācāhi na dinnanti adinnaṃ, parasantakaṃ, tassa ādānaṃ adinnādānaṃ. Parassaharaṇaṃ theyyaṃ, corikāti vuttaṃ hoti. Atthato pana parapariggahe parapariggahitasaññino tadādāyakaupakkamasamuṭṭhāpikā kāyavacīdvārānamaññataradvārappavattā theyyacetanā. Taṃ hīne parasantake appasāvajjaṃ, paṇīte mahāsāvajjaṃ. Kasmā? Vatthupaṇītatāya. Vatthusamatte sati guṇādhikānaṃ santake vatthusmiṃ mahāsāvajjaṃ, taṃtaṃguṇādhikaṃ upādāya tato tato hīnaguṇassa santake vatthusmiṃ appasāvajjaṃ.
非给予即为不取，别人受用为盗，名为夺取。义理上为他人所有非法夺取之意，因对他人所有心生变异，故以身言为门之破坏，设为罪嫌轻罪；反之，具德者为大重罪。何以故？因物质清净度不同。物质较净者，具德者于其上为大重罪；物质较污者，身心较浊者于其上为轻罪。
Micchā caraṇaṃ micchācāro, methunasamācāresu ekantanindito lāmakācāro. So pana lakkhaṇato asaddhammādhippāyena kāyadvārappavattā agamanīyaṭṭhānavītikkamacetanā. So panesa micchācāro sīlādiguṇavirahite agamanīyaṭṭhāne appasāvajjo, sīlādiguṇasampanne mahāsāvajjo. Tassa cattāro sambhārā – agamanīyavatthu, tasmiṃ sevanacittaṃ, sevanapayogo, maggenamaggappaṭipattiadhivāsananti. Eko payogo sāhatthiko eva.
错误行为乃邪行，于交合行为常遭谴责，长者习性。因其身门行为违不善法，不应杂处。此错误行为若离戒法缺德为轻罪，若具德为重罪。其有四种聚集──不应接触之物，依恋之心，使用之行为，断除正道与反道之修持。终止此行为，亦即一行为成就。
Vacīdvāre bāhullavuttito vācato pavattaṃ duccaritanti vacīduccaritaṃ. Taṃ sarūpato dassento āha ‘‘musāvādapisuṇavācāpharusavācāsamphappalāpacetanā veditabbā’’ti. Tattha musāti abhūtaṃ atacchaṃ vatthu. Musā vadīyati vuccati etāyāti musāvādo, atathaṃ vatthuṃ tathato paraṃ viññāpetukāmassa tathāviññattisamuṭṭhāpikā cetanā. So yamatthaṃ bhañjati, tassa appatāya appasāvajjo, mahantatāya mahāsāvajjo. Apica gahaṭṭhānaṃ attano santakaṃ adātukāmatāya natthīti ādinayappavatto appasāvajjo, sakkhinā hutvā atthabhañjanatthaṃ vutto mahāsāvajjo. Pabbajitānaṃ appakampi telaṃ vā sappiṃ vā labhitvā hasādhippāyena ‘‘ajja gāme telaṃ nadī maññe sandatī’’ti pūraṇakathānayena pavatto appasāvajjo, adiṭṭhaṃyeva pana diṭṭhantiādinā nayena vadantānaṃ mahāsāvajjo. Tassa cattāro sambhārā honti – atathaṃ vatthu, visaṃvādanacittaṃ, tajjo vāyāmo, parassa tadatthaviññāpananti. Eko payogo sāhatthikova. So kāyena vā kāyapaṭibaddhena vā vācāya vā paravisaṃvādakakiriyākaraṇe daṭṭhabbo. Tāya ce kiriyāya paro tamatthaṃ jānāti, ayaṃ kiriyāsamuṭṭhāpikacetanākkhaṇeyeva musāvādakammunā bajjhati. Yasmā pana yathā kāyakāyapaṭibaddhavācāhi paraṃ visaṃvādeti, tathā ‘‘idamassa bhaṇāhī’’ti āṇāpentopi, paṇṇaṃ likhitvā purato nissajjantopi, ‘‘ayaṃ attho evaṃ veditabbo’’ti kuṭṭādīsu likhitvā ṭhapentopi, tasmā ettha āṇattikanissaggiyathāvarāpi payogā yujjanti. Aṭṭhakathāsu pana anāgatattā vīmaṃsitvā gahetabbā.
言语门多言恶行，谓语恶行。此多形态中有谎语、挑拨离间语、恶语及杂秽语意应分别识知。谎语指虚假言说，言语变异意图误导真理。按意所说者，罪轻罪重大由此而定。即使未欲付出身边所持之油物，仍有欲使乡人知之而言，轻罪；若为实为义发表，则属重罪。对此者有四聚集──虚假之物，邪意之心，强烈努力，告知他人其本意。一行为终止功效明显。因身体或言语作他害行为显露，可见其造业因果。若由他所知，则行为意图瞬间产出，其杀造业即生。因身体言语相连杀害他者，书写录影表明意图，则即属因果必然。注释中将仔细考虑未来杀生问题。
Pisatīti pisuṇā, samagge satte avayavabhūte vagge bhinne karotīti attho. Niruttinayena vā piyasuññakaraṇato pisuṇā. Yāya hi vācāya yassa taṃ vācaṃ bhāsati, tassa hadaye attano piyabhāvaṃ, parassa ca piyasuññabhāvaṃ karoti, sā pisuṇavācā. Lakkhaṇato pana saṃkiliṭṭhacittassa paresaṃ vā bhedāya attano piyakamyatāya vā kāyavacīpayogasamuṭṭhāpikā cetanā pisuṇavācā pisuṇaṃ vadati etāyāti katvā. Sā yassa bhedaṃ karoti, tassa appaguṇatāya appasāvajjā, mahāguṇatāya mahāsāvajjā. Tassā cattāro sambhārā – bhinditabbo paro, ‘‘iti ime nānā bhavissanti vinā bhavissantī’’ti bhedapurekkhāratā vā ‘‘iti ahaṃ piyo bhavissāmi vissāsiko’’ti piyakamyatā vā, tajjo vāyāmo, tassa tadatthavijānananti. Pare pana abhinne kammapathabhedo natthi, bhinne eva hoti.
恶鬼之意谓粗恶不善，或谓诸世间众生在形体之中互相区别而分别。或因语言之用，出于怜爱与疏离而生恶意。言语者，若其所说之语，使自心生亲爱之情，同时使他人心生疏离之念，即为恶语。然以其特征言，有染污心者，藉分裂他人或依自身渴求生起身体与言语之用，而发起意志者，谓此为恶语。彼言语所致分裂，若因轻微不善即为轻罪，若因重大善行则为重罪。其恶语有四种所造之分别，或以分裂为本，谓曰“必有此等不共之处，即使无处共在”，或因自爱心生，谓曰“我当为亲所信赖”，此为渴望心与精进努力，名知其意理。彼他者间，虽无行为路径差别，然确有区别存在。
Pharusayatīti pharusā, vācā. Yāya hi vācāya attānampi parampi pharusaṃ sinehābhāvena lūkhaṃ karoti, sā pharusavācā. Atha vā sayampi pharusā domanassasamuṭṭhitattā sabhāvenapi kakkasā neva kaṇṇasukhā na hadayasukhāti pharusavācā. Ettha pana paresaṃ mammacchedanavasena pavattiyā ekantaniṭṭhuratāya sabhāvena kāraṇavohārena ca vācāya pharusasaddappavatti daṭṭhabbā. Taṃ pharusaṃ vadati etāyāti pharusavācā, parassa mammacchedakakāyavacīpayogasamuṭṭhāpikā ekantapharusā cetanā. Tassā āvibhāvatthamidaṃ vatthu – eko kira dārako mātu vacanaṃ anādiyitvā araññaṃ gacchati, taṃ mātā nivattetuṃ asakkontī ‘‘caṇḍā taṃ mahiṃsī anubandhatū’’ti akkosi. Athassa tatheva araññe mahiṃsī uṭṭhāsi. Dārako ‘‘yaṃ mama mātā mukhena kathesi, taṃ mā hotu. Yaṃ cittena cintesi, taṃ hotū’’ti saccakiriyamakāsi. Mahiṃsī tattheva baddhā viya aṭṭhāsi . Evaṃ mammacchedakopi payogo cittasaṇhatāya pharusavācā na hoti. Mātāpitaro hi kadāci puttake evampi vadanti ‘‘corā vo khaṇḍākhaṇḍikaṃ karontū’’ti, uppalapattampi ca nesaṃ upari patantaṃ na icchanti. Ācariyupajjhāyā ca kadāci nissitake evaṃ vadanti ‘‘kiṃ ime ahirikā anottappino caranti, niddhamatha ne’’ti. Atha ca nesaṃ āgamādhigamasampattiṃ icchanti, yathā cittasaṇhatāya pharusavācā na hoti, evaṃ vacanasaṇhatāya apharusavācāpi na hoti. Na hi mārāpetukāmassa ‘‘imaṃ sukhaṃ sayāpethā’’ti vacanaṃ apharusavācā hoti, cittapharusatāya pana esā pharusavācāva. Sā yaṃ sandhāya pavattitā, tassa appaguṇatāya appasāvajjā, mahāguṇatāya mahāsāvajjā. Tassā tayo sambhārā – akkositabbo paro, kupitacittaṃ, akkosanāti.
粗恶语者，谓粗暴而恶劣之言辞。以此语言，能使自心与他心因憎恶而起不快苦恼，此谓粗恶语。或因愤恨而起，集会中亦令人不安，耳不欢心亦不舒畅，谓此为粗恶语。此中应观察因憎恨而致断裂他人关系，以专注而坚决之意志所发之言语即为粗恶语。其缘由如下：有一少年，未听母言而入林，母欲召回而愤怒言曰“暴虐者当执此地不放”，少年于林中以真心誓言：“母言诚实，我当遵行。”母如囚禁彼少年。然以此致使心锁闭之度，粗恶语非由执着之心能成。父母亦时以此法训子曰“盗贼分裂你我”，不希望其落入污秽。师长与长者亦劝诫曰“此等不害羞无畏者勿往”，又欲其得此心安稳，故粗恶语非单此种言语，而是由恶意执着而生。若言“来享此乐”，非粗恶语，但若因心粗恶则为粗恶语。该语言发起之善恶有轻重，轻则为轻罪，重则为大罪。粗恶语有三种要素：应愤怒、心起怒意、愤怒之发作。
Saṃ sukhaṃ hitañca phalati visarati vināsetīti samphaṃ, attano paresañca anupakārakaṃ yaṃ kiñci, samphaṃ palapati etāyāti samphappalāpo, anatthaviññāpikakāyavacīpayogasamauṭṭhāpikā akusalacetanā. So āsevanamandatāya appasāvajjo, āsevanamahantatāya mahāsāvajjo. Tassa dve sambhārā – bhāratayuddhasītāharaṇādiniratthakakathāpurekkhāratā, tathārūpīkathākathanañca. Pare pana taṃ kathaṃ agaṇhante kammapathabhedo natthi, parena pana samphappalāpe gahiteyeva hoti.
妄言杂语者，谓粗恶不善之语言。此语言无益于己与他，一切言语徒增无益，即是杂秽言语，由不善意念所发。彼由不善行为之微弱，轻度不善罪，或因大恶行为则为大恶罪。其有二种作用：无益之论述，及关于寒战、战争、掠夺等无益故事。对于他人此种言语，无行为道路之分别，但依其杂语则相当恶劣。
Abhijjhābyāpādamicchādiṭṭhiyoti ettha parasampattiṃ abhimukhaṃ jhāyatīti abhijjhā, parasampattīsu lobho. Sā pana ‘‘aho vata idaṃ mamassā’’ti evaṃ parabhaṇḍābhijjhāyanalakkhaṇā. Adinnādānaṃ viya appasāvajjā mahāsāvajjā ca. Tassā dve sambhārā – parabhaṇḍaṃ, attano pariṇāmanañca. Parabhaṇḍavatthuke hi lobhe uppannepi na tāva kammapathabhedo hoti, yāva ‘‘aho vata idaṃ mamassā’’ti attano na pariṇāmeti.
贪爱、嗔恚及邪见者，此中专指向他之执着，谓用心向外贪求，尤其贪欲。此恶性贪欲心生，“啊，真是我的”，此为对他人口中之财宝生起爱欲之表现。此种贪欲如盗窃般轻罪或重罪。其有二种特征：对他人之财宝生渴望，以及对自心所生爱欲的不舍。此种意念虽然有起因，但欲望不转变则不致行为差别。
Hitasukhaṃ byāpādeti vināsetīti byāpādo, paṭigho. So paravināsāya manopadosalakkhaṇo . So pharusavācā viya appasāvajjo mahāsāvajjo ca. Tassa dve sambhārā – parasatto, tassa ca vināsanacintā. Parasattavatthuke hi kodhe uppannepi na tāva kammapathabhedo hoti, yāva ‘‘aho vatāyaṃ ucchijjeyya vinasseyyā’’ti tassa vināsanaṃ na cinteti.
嗔恨谓忿怒、恶意之心。其特征为心意生灭欲破坏。此嗔恨如粗恶语之轻罪与重罪。其有二特征：对他者生恶意，以及思虑其毁损。此种嗔恨虽生，但若不念及毁坏则无行为差别。
Yathābhuccagahaṇābhāvena micchā passatīti micchādiṭṭhi. Sā ‘‘natthi dinna’’ntiādinā nayena viparītadassanalakkhaṇā. Samphappalāpo viya appasāvajjā mahāsāvajjā ca. Apica aniyatā appasāvajjā, niyatā mahāsāvajjā. Tassa dve sambhārā – vatthuno gahitākāraviparītatā, yathā ca taṃ gaṇhāti, tathābhāvena tassupaṭṭhānanti. Tattha natthikāhetukaaariyadiṭṭhīhi eva kammapathabhedo hoti.
错误见谓不正之见解。此见以否认给予、不信任等为表现，言“无此施与”等，名为错误见。此亦如妄言杂语，轻罪与重罪并存。其有二特征：对事物本质理解错误，如对物体取用等错误观念，及在此基础上对持续存在之依赖。此观念虽有错误因缘，但致行为差别仅在其基因见相异。
‘‘Anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammāna’’nti sāmaññavacanepi pārisesañāyato vuttāvasesā akusalā dhammā gahetabbāti āha ‘‘ṭhapetvā te dhamme’’tiādi. Te yathāvuttakāyaduccaritādike akusaladhamme ṭhapetvāti attho. Anekavihitāti anekappakārā.
『诸多流布的恶不善法』者，是指在普通说法中总说应受持的是其余的不善法。此处有解释曰：『安置这些法』等语。其义即如所说的身体等恶行等不善法，将其安置。『诸多流布』者，即多样多种之意。
§6
6.Ayaṃ lokatantīti ayaṃ vuḍḍhānaṃ abhivādanādikiriyālakkhaṇā lokappaveṇī. Anāgāmibrahmānaṃ alaṅkārādīsu anāgāmibhikkhūnañca cīvarādīsu nikantivasena rāguppatti hotīti anāgāmimaggena pañcakāmaguṇikarāgasseva pahānaṃ veditabbanti āha ‘‘pañcakāmaguṇikarāgassā’’ti. Rūpādīsu pañcasu kāmaguṇesu vatthukāmakoṭṭhāsesu uppajjamāno rāgo ‘‘pañcakāmaguṇikarāgo’’ti veditabbo. Koṭṭhāsavacano hettha guṇasaddo ‘‘vayoguṇā anupubbaṃ jahantī’’tiādīsu (saṃ. ni. 1.4) viya. Dvīsu akusalacittesūti domanassasahagatesu dvīsu akusalacittesu. Mohassa sabbākusalasādhāraṇattā āha ‘‘sabbākusalasambhavassā’’ti. Avasesānanti sakkāyadiṭṭhiādīnaṃ.
6.此为『世法体系』，谓此乃成长者问候等仪式之特征，称为『世俗之水流』。于无来比梵天诸装饰品及无来比比库等袈裟物品中，自然产生贪欲故，因无来道如五种贪嗔法之如痴顽之贪欲，当予摒弃，故言『五贪法之贪』。于色等五欲法及欲法所聚集中所生之贪欲，便应知其为『五贪法贪』。此处『贪法』一词，含有如《沙门尼经律》1.4中『逐渐断除无明等烦恼』之义。所谓二不善心，谓伴随忧愁出现的两个不善心。因无明乃一切不善之本源，故言『一切不善所生者』。所谓其余，谓有身见等诸见。
§7
7.Jigucchati maññeti ‘‘ahamabhijāto rūpavā paññavā, kathaṃ nāma aññesaṃ abhivādanādiṃ kareyya’’nti jigucchati viya jigucchatīti vā sallakkhemi. Akosallasambhūtaṭṭhenāti aññāṇasambhūtaṭṭhena. Akusale dhamme jigucchamāno tesaṃ samaṅgībhāvampi jigucchatīti vuttaṃ ‘‘akusalānaṃ dhammānaṃ samāpattī’’ti. Samāpattīti etasseva vevacanaṃ samāpajjanā samaṅgibhāvoti. Maṇḍanakajātiyoti maṇḍanasabhāvo, maṇḍanasīloti attho. Jegucchitanti jigucchanasīlataṃ.
7.谓『起厌恶之心』，即『我既生而有色及智慧，如何尚需向他人致以问候等礼仪』，此谓如有所厌惜之感，名为厌恶。因无知或不善法生起，从而连带其相应之状态亦生厌恶，故称『不善法中起厌恶』。所谓『集聚』即指此词，意为集生、集成之意。『生厌恶』谓为厌恶之性质，称为厌恶性。
§8
8.Lokajeṭṭhakakammanti loke jeṭṭhakānaṃ kattabbakammaṃ, loke vā seṭṭhasammataṃ kammaṃ. Tatrāti yathāvuttesu dvīsupi atthavikappesu. Padābhihito attho padattho, byañjanatthoti vuttaṃ hoti. Vinayaṃ vā arahatīti ettha vinayanaṃ vinayo, niggaṇhananti attho. Tenāha ‘‘niggahaṃ arahatīti vuttaṃ hotī’’ti. Nanu ca paṭhamaṃ vuttesu dvīsupi atthavikappesu sakatthe arahatthe ca bhaddhitapaccayo saddalakkhaṇato dissati, na pana ‘‘vinayāya dhammaṃ desetī’’ti imasmiṃ atthe, tasmā kathamettha taddhitapaccayoti āha ‘‘vicitrā hi taddhitavuttī’’ti. Vicitratā cettha lokappamāṇato veditabbā. Tathā hi yasmiṃ yasmiṃ atthe taddhitappayogo lokassa, tattha tattha taddhitavutti lokato siddhāti vicitrā taddhitavutti. Tasmā yathā ‘‘mā saddamakāsī’’ti vadanto ‘‘māsaddiko’’ti vuccati, evaṃ vinayāya dhammaṃ desetīti venayikoti vuccatīti adhippāyo.
8.『世间尊贵所为之业』者，谓世间尊贵者应行之业，或世间公认之善行。在此举二类言说之义，如所说之『脚』字义为字意、语音意等。『戒』义即律藏。『约束』之义。故言『戒即约束』。然于前述两义中皆见于阿拉汉为善紧依，但于此义非指『以戒为法而说』。何以故称此为定约说法？言其繁多之故。此多样性宜依世人认知量度而知。因为诸处状况各异，故于每处均依世俗诠释，谓其各异定约说法。故如『勿称糟糕』而谓是『良好』，亦如说『以戒为法而说』之戒论为说戒学者之道。
§9
9.Kapaṇapurisoti guṇavirahitatāya dīnamanusso. Byañjanāni avicāretvāti tissadattādisaddesu viya ‘‘imasmiṃ atthe ayaṃ nāma paccayo’’ti evaṃ byañjanaṃ vicāraṃ akatvā, anipphannapāṭipadikavasenāti vuttaṃ hoti.
9.所谓吝劣人者，谓品德缺失之贫苦人。所谓不辨音义者，如在提舍达他等诸语中，谓：『于此义项中称为原因』。如此对声音义理未加思量，故称之为行动不周、不完备。
§10
10.Devalokagabbhasampattiyāti vatvā ṭhapetvā bhummadeve sesesu devesu gabbhaggahaṇassa abhāvato paṭisandhiyevettha gabbhasampattīti veditabbāti vuttamevatthaṃ vivaritvā dassento āha ‘‘devalokapaṭisandhipaṭilābhāya saṃvattatī’’ti. Assāti abhivādanādisāmīcikammassa. Mātukucchismiṃ paṭisandhiggahaṇe dosaṃ dassentoti mātito aparisuddhabhāvaṃ dassento, akkositukāmassa dāsiyā puttoti dāsikucchismiṃ nibbattabhāve dosaṃ dassetvā akkosanaṃ viya bhagavato mātukucchismiṃ paṭisandhiggahaṇe dosaṃ dassetvā akkosantopi evamāhāti adhippāyo. Gabbhatoti devalokapaṭisandhito. Tenevāha ‘‘abhabbo devalokūpapattiṃ pāpuṇitunti adhippāyo’’ti. Hīno vā gabbho assāti apagabbhoti imassa viggahassa ekena pariyāyena adhippāyaṃ dassento āha ‘‘devalokagabbhaparibāhirattā āyatiṃ hīnagabbhapaṭilābhabhāgītī’’ti. Iti-saddāe hetuattho, yasmā āyatimpi hīnagabbhapaṭilābhabhāgī, tasmā hīno vā gabbho assāti apagabbhoti adhippāyo.
10.所谓天界胎生者，谓因天间诸天无此胎生故，天间诸天因缘续相时，称为胎生。谓此所谓天界续生缘起，故言『为得天界续生而发生』。『阿萨』者，谓问候等合宜之事。于母胎续生时恶业显现，谓母胎不净。若如欲责骂者，其乃奴婢子嗣，复于奴婢腹内继续而生，故此显现责骂业。如佛于母腹续生中显此业，虽被责骂，仍尔如是言，谓此为定说。所谓胎生者，谓因缘生于天界之生续。又如言『不能生天界子』，谓无胎，作为比较之换言，故为定说。言此谓『因缘外胎生者未来，故说为不能获得天界继续生存』。谓此亦是因缘义故。因即便延续亦为不能得天界之胎生，为何定为低下？因胎生之缺失为生天法得不到之业故，故言其为低下胎生。
Puna tasseva viggahassa kodhavasena…pe… dassentoti heṭṭhā vuttanayassa anurūpaṃ katvā adhippāyaṃ dassento āha ‘‘hīno vāssa mātukucchismiṃ gabbhavāso ahosīti adhippāyo’’ti. Gabbha-saddo atthi mātukucchipariyāyo ‘‘gabbhe vasati māṇavo’’tiādīsu (jā. 1.15.363) viya . Atthi mātukucchismiṃ nibbattasattapariyāyo ‘‘antamaso gabbhapātanaṃ upādāyā’’tiādīsu (mahāva. 129) viya. Tattha mātukucchipariyāyaṃ gahetvā atthaṃ dassento āha ‘‘anāgate gabbhaseyyā’’ti. Gabbhe seyyā gabbhaseyyā. Anuttarena maggenāti aggamaggena. Kammakilesānaṃ maggena vihatattā āha ‘‘vihatakāraṇattā’’ti. Itarā tissopīti aṇḍajasaṃsedajaopapātikā. Ettha ca yadipi ‘‘apagabbho’’ti imassa anurūpato gabbhaseyyā eva vattabbā, pasaṅgato pana labbhamānaṃ sabbampi vattuṃ vaṭṭatīti punabbhavābhinibbattipi vuttāti veditabbā.
复次，就此破已生气愤之意，依据前述文意，作相应解释后，依拈点示曰：“或为母腹中胎儿地位卑下。”此因胎即“居于母腹”的词义领域，如同《起世经》所言：“胎中居住者，谓学童等。”又如《大毗婆沙论》所说：“色身结成时便是胎儿成形，乃孕育生胎之根本。”于此，以孕育生成含义说明曰：“尚未来临之胎床也。”胎与床合用为胎床，胎床即胎床也。此为最高道法中，因业烦恼之缘起故，以“断灭缘故”说为“维持消灭之因”。他解说为蛋生、卵聚、胎生、出现之类。若言“无孕”，当依胎床之义而言。虽有言说，但因缘所得之事皆应被说明，故复出生与再生之理亦为所说。
Idāni sattapariyāyassa gabbhasaddassa vasena viggahanānattaṃ dassento āha ‘‘apicā’’tiādi. Imasmiṃ pana vikappe gabbhaseyyā punabbhavābhinibbattīti ubhayampi gabbhaseyyavaseneva vuttantipi vadanti. Nanu ca ‘‘āyatiṃ gabbhaseyyā pahīnā’’ti (pārā. 10) vuttattā gabbhassa seyyā eva pahīnā, na pana gabbhoti āpajjatīti āha ‘‘yathā cā’’tiādi. Atha ‘‘abhinibbattī’’ti ettakameva avatvā punabbhavaggahaṇaṃ kimatthanti āha ‘‘abhinibbatti ca nāmā’’tiādi. Apunabbhavabhūtāti khaṇe khaṇe uppajjamānānaṃ dhammānaṃ abhinibbatti.
如今于七种胎类之“胎”字义域示表无生成之义，谓“亦有如此”，于此变异处，胎床再生之义耦合双重胎床义解说。然复有说：“未来胎床已断”，依《毗婆沙》所云，胎床使然终断，而非胎儿本身断绝，故言“如是”等。次释“再生”，只以此言说，再生取义为何？云“再生乃名”，意指瞬息间产生之法之再现。
§11
11.Dhammadhātunti ettha dhamme anavasese dhāreti yāthāvato upadhāretīti dhammadhātu, dhammānaṃ yathāsabhāvato avabujjhanasabhāvo, sabbaññutaññāṇassetaṃ adhivacanaṃ. Paṭivijjhitvāti sacchikatvā, paṭilabhitvāti attho, paṭilābhahetūti vuttaṃ hoti. Desanāvilāsappatto hotīti rucivasena parivattetvā desetuṃ samatthatā desanāvilāso, taṃ patto adhigatoti attho. Karuṇāvipphāranti sabbasattesu mahākaruṇāya pharaṇaṃ. Tādiguṇalakkhaṇameva puna upamāya vibhāvetvā dassento āha ‘‘pathavīsamacittata’’nti. Yathā pathavī suciasucinikkhepachedanabhedanādīsu na vikampati, anurodhavirodhaṃ na pāpuṇāti, evaṃ iṭṭhāniṭṭhesu lābhālābhādīsu anurodhavirodhappahānato avikampitacittatāya pathavīsamacittatanti attho. Akuppadhammatanti ettha ‘‘akuppadhammo nāma phalasamāpattī’’ti tīsupi gaṇṭhipadesu vuttaṃ. ‘‘Paresu pana akkosantesupi attano pathavīsamacittatālakkhaṇaṃ akujjhanasabhāvatanti evamettha attho gahetabbo’’ti amhākaṃ khanti. Jarāya anusaṭanti jarāya paliveṭhitaṃ. Vaṭṭakhāṇubhūtanti anekesaṃ anayabyasanānaṃ nipātalakkhaṇatthambhabhūtatāya saṃsārakhāṇubhūtaṃ. Brāhmaṇassa vuḍḍhatāya āsannavuttimaraṇanti sambhāvanavasena ‘‘ajja maritvā’’tiādi vuttaṃ. Mahantena kho pana ussāhenāti ‘‘sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’ti evaṃ sañjātamahussāhena. Appaṭisamaṃ purejātabhāvanti anaññasādhāraṇaṃ purejātabhāvaṃ. Natthi etassa paṭisamoti appaṭisamo, purejātabhāvo.
（十一）“法界”者，此谓能周遍且完备地涵摄万法之实相；是名法界之称。所谓“彻底了知”谓真实体得，谓真实证得，谓获真实之因。说法之味趣至深，谓以妙趣转化，得以开演教诲，此谓得味。谓悲悯转变，即大悲心广施于一切众生。以此三德特征而喻示，谓“如大地之心定”者。如大地不因净污堆积剥蚀等，而有摇动，不能得违逆之性，依于愿舍心之自由所转所舍，得无动心之坚固，故谓大地之心定。谓“无动法”即说明：“无动法即果之成就”，于三缠结中言说。“彼人须耐诸他众怒”，谓我等恒忍。“随老而悟”，谓老所困扰亦得了了。“轮回成穴”，谓多个他坏现象相续成轮回之洞穴。谓婆罗门年长临死时，因往昔机缘现于“今日亡故”等言语。谓“自身特殊已生之生”，无另一同类成就者。无所谓相应者谓无，我无二者者，此为无之相。
‘‘Apī’’ti avatvā ‘‘pī’’ti vadanto pi-saddopi visuṃ atthi nipātoti dasseti. Sambhāvanattheti ‘‘api nāmevaṃ siyā’’ti vikappanattho sambhāvanattho, tasmiṃ jotakatāya pisaddo vattati. Vacanasiliṭṭhatāyāti vacanassa madhurabhāvatthaṃ, mudubhāvatthanti attho. Evañhi loke siliṭṭhavacanaṃ hotīti evaṃ ekameva gaṇanaṃ avatvā aparāya gaṇanāya saddhiṃ vacanaṃ loke siliṭṭhavacanaṃ hoti yathā ‘‘dve vā tīṇi vā udakaphusitānī’’ti. Sammā adhisayitānīti pādādīhi attanā nesaṃ kiñci upaghātaṃ akarontiyā bahivātādiparissayaparihāratthaṃ sammadeva upari sayitāni. Upariattho hettha adhi-saddo. Utuṃ gaṇhāpentiyāti tesaṃ allasinehapariyādānatthaṃ attano kāyusmāvasena utuṃ gaṇhāpentiyā. Tenāha ‘‘usmīkatānī’’ti. Sammā paribhāvitānīti sammadeva sabbaso kukkuṭavāsanāya vāsitāni. Tenāha ‘‘kukkuṭagandhaṃ gāhāpitānī’’ti.
释曰：“‘亦爾’”，以此言成“毗”字音清，无杂浊。谓“因产生之意”，即“尚存之名”，谓此言语之甘美柔软。谓世俗中言语多有说法，先称一数后称他数，则得“世间甜美言”。谓“正升高者”，即自身未作损伤，乃护持外在诸烦恼之自在升阶。言上升义，谓此为升华之意。谓言“温暖者”，谓自身气温得之，故称。因而称曰“温热者”。谓“正确施行”，谓整体和谐，悉居于浣尘居所。谓“鸡臭气林居之地”，谓居于此处者必有此臭气。言曰“居于臭气林者”。
Ettha ca sammā parisedanaṃ kukkuṭagandhaparibhāvanañca sammā adhisayananipphattiyā ānubhāvanipphāditanti daṭṭhabbaṃ. Sammā adhisayaneneva hi itaradvayaṃ ijjhati . Na hi sammā adhisayanato visuṃ sammā parisedanassa sammā paribhāvanassa ca karaṇaṃ atthi, tena pana saddhiṃyeva itaresaṃ dvinnampi ijjhanato vuttaṃ ‘‘evaṃ tīhi pakārehi tāni aṇḍāni paripāliyamānānī’’ti. Nakhasikhāti nakhaggāni. Mukhatuṇḍakanti mukhaggaṃ. Kapālassa tanukattāti ettha yathā kapālassa tanutā ālokassa anto paññāyamānassa kāraṇaṃ, tathā kapālassa tanutāya nakhasikhāmukhatuṇḍakānaṃ kharatāya ca allasinehapariyādānaṃ kāraṇavacananti daṭṭhabbaṃ. Saṅkuṭitahatthapādāti ettha hatthāti pakkhā. Na hi kukkuṭānaṃ pakkhato añño hattho nāma atthi. Etthāti ālokaṭṭhāne. Pakkhe vidhunantāti pakkhe cālentā. Nikkhamantānanti niddhāraṇe sāmivacanaṃ, nikkhamantesūti attho.
此处因正理与恶臭并在，故成不善缘化作严格迸发之状。谓适当地恶臭与性质合因而起。谓非单独恶臭亦非单朱俗恶臭，有诸二种共生，故云：“此三种蛋被一一保护。”谓“指甲尖”即指甲，谓“口颚”指嘴唇，下颌部位也。谓“头骨之细长”为因，此处如光线边缘明晰故得见，故名。谓“拳成手脚”，谓手为拳状，因鸡无他手故云之。谓“此处”为光之所在。谓“翼展羽动”，谓展开而飞动。谓“离开者”，谓下面示意。
So jeṭṭho iti assa vacanīyoti yo paṭhamataraṃ aṇḍakosato nikkhanto kukkuṭapotako, soyeva jeṭṭhoti vacanīyo assa, bhaveyyāti attho. Sampaṭipādentoti saṃsandento. Tibhūmakapariyāpannāpi sattā avijjākosassa anto paviṭṭhā tattha tattha appahīnāya avijjāya veṭhitattāti āha ‘‘avijjākosassa anto paviṭṭhesu sattesū’’ti. Aṇḍakosanti bījakapālaṃ. Lokasannivāseti loko eva lokasannivāso. Sammāsambodhinti ettha sammāti aviparītattho, saṃ-saddo sāmanti imamatthaṃ dīpeti, tasmā sammā aviparītenākārena sayameva cattāri saccāni bujjhati paṭivijjhatīti sammāsambodhīti maggo vuccati. Tenāha ‘‘sammā sāmañca bodhi’’nti, sammā sayameva ca bujjhanakanti attho. Sammāti vā pasatthavacano, saṃ-saddo sundaravacanoti āha ‘‘atha vā pasatthaṃ sundarañca bodhi’’nti. Bodhisaddassa anekatthataṃ dassetvā idhādhippetamatthaṃ niddhāretvā dassetukāmo āha ‘‘bodhīti rukkhopi maggopī’’tiādi. Tattha abujjhi etthāti rukkho bodhi. Sayaṃ bujjhati, bujjhanti vā tena ariyāti maggo bodhi. Sabbadhamme sabbākārato bujjhati paṭivijjhatīti sabbaññutaññāṇaṃ bodhi. Bujjhīyati sacchikarīyatīti nibbānaṃ bodhi. Antarā ca bodhinti dutiyamudāharaṇaṃ vināpi rukkhasaddena bodhisaddassa rukkhe pavattidassanatthaṃ vuttaṃ. Varabhūrimedhasoti mahāpathavī viya patthaṭavarapaññoti attho. Asabbaguṇadāyakattāti sabbaguṇānaṃ adāyakattā. Sabbaguṇe na dadātīti hi asabbaguṇadāyako, ayuttasamāsoyaṃ gamakattā yathā ‘‘asūriyaṃpassāni mukhānī’’ti.
谓“最老者”，谓初生蛋壳裂开，鸡箅从中出者，则其即为最老者云云。谓“实现”，谓成就。谓三界众生虽皆境界生却因无明妨碍而受缠累，故云“无明之囊破裂三十众生”，意谓聚集境界虽净，仍受无明缠绕。谓“种子囊”，谓依众生常存在者名。谓“世界所居”，谓凡世间之界域。谓“正觉”，谓清净非二，谓相合意，无违契，明显卓著，故谓“正觉之路”，即自证四圣谛之道也。谓为“专注而自觉”，谓正觉即自己清楚觉悟。谓“觉”，谓悉法周知以辨别，谓真实之智。谓“明了”，谓证实，谓涅槃之慧。谓“又觉”，次举例以示。谓“殊胜智慧”，如树之名是法之喻。谓“不失理”，谓尽法事理周备无亏，故曰“完全智慧”。谓“正了知”，谓证得涅槃，为真证。谓“且觉且成理”，谓圣者即觉并通达一切法。谓“所谓释义文”，谓“用言辞美妙表达理法”，故有“善美正觉”之名。谓“觉”之多义，用言辞彰显，此处梵树为觉之喻也。谓“不授予恶功”，谓不施恶果，谓不贡恶法。谓“恶者不与善果”，谓以恶业不增善业，不造异法如“见不到日光”等。
Tisso vijjāti upanissayavato saheva arahattaphalena tisso vijjā deti. Nanu cettha tīsu vijjāsu āsavakkhayañāṇassa maggapariyāpannattā kathametaṃ yujjati ‘‘maggo tisso vijjā detī’’ti? Nāyaṃ doso. Satipi āsavakkhayañāṇassa maggapariyāpannabhāve aṭṭhaṅgike magge sati maggañāṇena saddhiṃ tisso vijjā paripuṇṇā hontīti ‘‘maggo tisso vijjā detī’’ti vuccati. Cha abhiññāti etthāpi eseva nayo. Sāvakapāramiñāṇanti aggasāvakehi paṭilabhitabbaṃ sabbameva lokiyalokuttarañāṇaṃ. Paccekabodhiñāṇanti etthāpi imināva nayena attho veditabbo. Abbhaññāsinti jāniṃ. Jānanañca na anussavādivasenāti āha ‘‘paṭivijjhi’’nti, paccakkhamakāsinti attho. Paṭivedhopi na dūre ṭhitassa lakkhaṇappaṭivedho viyāti āha ‘‘pattomhī’’ti, pāpuṇinti attho. Pāpuṇanañca na sayaṃ gantvāti āha ‘‘adhigatomhī’’ti, sakasantāne uppādanavasena paṭilabhinti attho.
三种知识因缘相依，同与阿拉汉果相应，故三种知识显现。然此处所说三种知识中，因断除烦恼而得知道果圆满之三种知识，为何称为“道示现三种知识”呢？这无可非议。确实，因断除烦恼之认识道境的八正道中，以念入八正道之一，与道识同在时，此三种知识乃成圆满，故称“道示现三种知识”。所谓六通和七觉也是如此道理。比库之到彼果位之知，乃诸上首比库必当获得之世俗及出世间之知识。声闻缘觉所得之知识，亦当依此理而知其义。所谓“智慧广大者”，谓了知而非凭传诵等故，又称“直接了知”，意即明了直观。又略作“得到”，意谓已亲证。且亲证非自往取得，而与同团众缘新发而得。
Opammasampaṭipādananti opammatthassa upameyyena sammadeva paṭipādanaṃ. Atthenāti upameyyatthena. Yathā kukkuṭiyā aṇḍesu tividhakiriyākaraṇaṃ kukkuṭacchāpakānaṃ aṇḍakosato nikkhamanassa mūlakāraṇaṃ, evaṃ bodhisattabhūtassa bhagavato tividhānupassanākaraṇaṃ avijjaṇḍakosato nikkhamanassa mūlakāraṇanti āha ‘‘yathā hi tassā kukkuṭiyā…pe… tividhānupassanākaraṇa’’nti. ‘‘Santāne’’ti vuttattā aṇḍasadisatā santānassa bahi nikkhantakukkuṭacchāpakasadisatā buddhaguṇānaṃ, buddhaguṇāti ca atthato buddhoyeva ‘‘tathāgatassa kho etaṃ, vāseṭṭha, adhivacanaṃ dhammakāyo itipī’’ti vacanato. Avijjaṇḍakosassa tanubhāvoti balavavipassanāvasena avijjaṇḍakosassa tanubhāvo, paṭicchādanasāmaññena ca avijjāya aṇḍakosasadisatā. Mudubhūtassapi kharabhāvāpatti hotīti tannivattanatthaṃ ‘‘thaddhakharabhāvo’’ti vuttaṃ. Tikkhakharavippasannasūrabhāvoti ettha pariggayhamānesu saṅkhāresu vipassanāñāṇassa samādhindriyavasena sukhānuppaveso tikkhatā, anupavisitvāpi satindriyavasena anatikkamanato akuṇṭhatā kharabhāvo. Tikkhopi hi ekacco saro lakkhaṃ patvā kuṇṭho hoti, na tathā idaṃ. Satipi kharabhāve sukhumappavattivasena kilesasamudācārasaṅkhobharahitatāya saddhindriyavasena pasannabhāvo, satipi ca pasannabhāve antarā anosakkitvā kilesapaccatthikānaṃ suṭṭhu abhibhavanato vīriyindriyavasena sūrabhāvo veditabbo. Evamimehi pakārehi saṅkhārupekkhāñāṇameva gahitanti daṭṭhabbaṃ. Vipassanāñāṇassa pariṇāmakāloti vipassanāya vuṭṭhānagāminibhāvappatti, tadā ca sā maggañāṇagabbhaṃ dhārentī viya hotīti āha ‘‘gabbhaggahaṇakālo’’ti. Gabbhaṃ gaṇhāpetvāti saṅkhārupekkhāya anantaraṃ sikhāppattaanulomavipassanāvasena maggavijāyanatthaṃ gabbhaṃ gaṇhāpetvā. Anupubbādhigatenāti paṭhamamaggapaṭipāṭiyā adhigatena. Abhiññāpakkheti lokiyābhiññāpakkhe. Lokuttarābhiññā hi avijjaṇḍakosaṃ padālitā. Potthakesu pana katthaci ‘‘chaabhiññāpakkhe’’ti likhanti, so apāṭhoti veditabbo. Jeṭṭho seṭṭhoti vuddhatamattā jeṭṭho, sabbaguṇehi uttamattā pasatthatamoti seṭṭho.
「喻说行持」者，谓针对喻义以相应比喻之正当修行。如母鸡产卵时，出壳之三种动作为母鸡护卵之根本原因，犹如成佛之佛陀显现三种正见行持，是断无明之根本因。所谓三种观之“系”意，为借观修力伴随断无明之根本因，等于无明所系之蛋壳。对于初发心者若心性拙劣，如同硬壳变坚硬所致，此时“坚硬之性”即为令其难以回转，故称“硬壳性”。坚硬性伴随精进所生禅定力时，为柔而具韧性之坚韧，能安住不退。身心坚韧时，称作平和柔顺，断恶之能量显著，其为觉知能量所摄受时即为坚韧。如此诸法中，唯有色蕴平和坚韧所生成舍念出入观能完整摄持。所谓观识之变化期，即观识如觉醒般生起，持有此能力如怀胎者，故称为“怀胎期”。承此怀胎，继而通过随顺观力达到正观察得道果，即边随观以得道之意。所谓初步得道义，乃由初次顺修八正道所得。所谓现前三通，乃世间三种通达能力。超越世俗三通则为断无明者。经典中有时记为“六通”，此为记载误区别，宜知毁误。龄长者及品德高者常称其最尊，盖以诸德周全、优越且洁净故也。
Idāni ‘‘āraddhaṃ kho pana me brāhmaṇa vīriya’’ntiādikāya desanāya anusandhiṃ dassento āha ‘‘evaṃ bhagavā’’tiādi. Tattha pubbabhāgato pabhutīti bhāvanāya pubbabhāgiyavīriyārambhādito paṭṭhāya. Cittamevamuppannanti evaṃ upari vakkhamānaparivitakkavasena cittamuppannanti attho. ‘‘Cittameva uppanna’’ntipi pāṭho, tattha cittameva uppannaṃ, na tāva bhagavati pasādoti attho. Muṭṭhassatināti vinaṭṭhassatinā, sativirahitenāti attho. Sāraddhakāyenāti sadarathakāyena. Bodhimaṇḍeti bodhisaṅkhātassa ñāṇassa maṇḍabhāvappatte ṭhāne. Bodhīti hi paññā vuccati, sā ettha maṇḍā pasannā jātāti so padeso ‘‘bodhimaṇḍo’’ti paññāto. Caturaṅgasamannāgatanti ‘‘kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upasussatu maṃsalohita’’nti (ma. ni. 2.184; saṃ. ni. 2.22; a. ni. 2.5; mahāni. 196) evaṃ vuttacaturaṅgasamannāgataṃ vīriyaṃ. Tattha tacoti ekaṃ aṅgaṃ nhāru ekaṃ aṅgaṃ aṭṭhi ekaṃ aṅgaṃ maṃsalohitaṃ ekaṃ aṅganti veditabbaṃ. Taco ekaṃ aṅganti ca tace nirapekkhabhāvo ekaṃ aṅganti gahetabbaṃ. Padhānaṃ anuyuñjantassa hi tace palujjamānepi taṃnimittaṃ avosānāpajjanaṃ tassa vīriyassa ekaṃ aṅgaṃ ekaṃ kāraṇaṃ. Evaṃ sesesupi attho veditabbo. Paggahitanti ārambhaṃ sithilaṃ akatvā daḷhaparakkamasaṅkhātussāhanabhāvena gahitaṃ. Tenāha ‘‘asithilappavattitanti vuttaṃ hotī’’ti.
此时，世尊以“然我已兴发勇猛”等开示之语作结。此处早前提及勤修之勇猛，近日修行热忱产生之发端。所谓“心即现起”者，谓以无分别散乱思虑外之纯净心念现起。“心即现起”文意即心自性现起而非由世尊悦服俗称。所谓“离缚念”者，意即非执固之念。“怀信悦身”者，谓以柔和信悦之身心共相应。所谓菩提处，即指觉悟知识结集圆满之所在，故名觉地。觉者即智慧，智慧纯净时光明朗然所止处即称觉地。如四大调和，谓地水火风相调和，则水即此处，火为热、风为动。此中“热”指四大之一火也。故说四大调和之勇猛。须知此火分别为热、温、神热、等。四部分中，水为湿、湿性之无分别体，谓触物柔和处。以专注调伏此水为勇猛之一。当修勇猛者，如同专注保护柔和之水。勇猛亦为一因，能生进取，故谓勇猛完备。所谓“已取”者，谓勇猛之根本已坚固不松动。由此因缘，“不松懈如常”说此义。
Asallīnanti asaṅkucitaṃ kosajjavasena saṅkocaṃ anāpannaṃ. Upaṭṭhitāti ogāhanasaṅkhātena apilāpabhāvena ārammaṇaṃ upagantvā ṭhitā. Tenāha ‘‘ārammaṇābhimukhībhāvenā’’ti. Sammosassa viddhaṃsanavasena pavattiyā na sammuṭṭhāti asammuṭṭhā. Kiñcāpi cittapassaddhivaseneva cittameva passaddhaṃ, kāyapassaddhivaseneva ca kāyo passaddho hoti, tathāpi yasmā kāyapassaddhi uppajjamānā cittapassaddhiyā saheva uppajjati, na vinā, tasmā vuttaṃ ‘‘kāyacittapassaddhivasenā’’ti. Kāyapassaddhiyā ubhayesampi kāyānaṃ passambhanāvahattā vuttaṃ ‘‘rūpakāyopi passaddhoyeva hotī’’ti. So ca khoti so ca kho kāyo. Vigatadarathoti vigatakilesadaratho. Nāmakāye hi vigatadarathe rūpakāyopi vūpasantadarathapariḷāho hoti. Sammā āhitanti nānārammaṇesu vidhāvanasaṅkhātaṃ vikkhepaṃ vicchinditvā ekasmiṃyeva ārammaṇe avikkhittabhāvāpādanena sammadeva āhitaṃ ṭhapitaṃ. Tenāha ‘‘suṭṭhu ṭhapita’’ntiādi. Cittassa anekaggabhāvo vikkhepavasena cañcalatā, sā sati ekaggatāya na hotīti āha ‘‘ekaggaṃ acalaṃ nipphandana’’nti. Ettāvatāti ‘‘āraddhaṃ kho panā’’tiādinā vīriyasatipassaddhisamādhīnaṃ kiccasiddhidassanena.
所谓“不松弛”，谓心力专注时，不生懈怠、收缩及忧惧。所谓“近处”者，即专注向着欲修习之对象进入并停驻状态。谓其“如临其境”，以专注庄严之心念念住。所谓“奋发起来”者，虽生如实起步，然非狂暴激烈，表现出心中踏实定稳态。又心力专注时，身亦定安；身安时，心力亦安；因身心相应故，心身俱安。由此故称“身心相安”。所谓“离诸染心”者，谓摈弃执着烦恼无染染心。形身亦因离染心而净明。身分此亦称为“净身”。如实而起，谓经诸缘而生起，不杂染，不散乱，专注于一境。如实呈现正着法，谓以正念正慧分别镌刻所换言，叫做“圆明正处”。称作“心之专一稳固”，谓心虽有观境不同而不生分散动摇。此即为“专心不动”。此等作用是“我已发起”等勤修正念、正慧及三摩地之证见。
Nanu ca saddhāpaññānampi kiccasiddhi jhānassa pubbapaṭipadāya icchitabbāti? Saccaṃ icchitabbā, sā pana nānantarikabhāvena avuttasiddhāti na gahitā. Asati hi saddhāya vīriyārambhādīnaṃ asambhavoyeva, paññāpariggahe ca nesaṃ asati ñāyārambhādibhāvo na siyā, tathā asallīnāsammosatādayo vīriyādīnanti asallīnatādiggahaṇenevettha paññākiccasiddhi gahitāti daṭṭhabbaṃ. Jhānabhāvanāyaṃ vā samādhikiccaṃ adhikaṃ icchitabbanti dassetuṃ samādhipariyosānāva jhānassa pubbapaṭipadā kathitāti daṭṭhabbaṃ.
但复问，信解智慧俱足，可否求达到禅定之前阶？实可求也。但此非速成之法，亦非片刻得成。因信解须同时兼具定力，非定力则智慧难遂。且不懈怠、无忧惧等精进者，若修未到止心，智慧根本亦难接得。因此，禅定修习及三摩地精进为须求。欲求具足者，必先求修习止禅及三摩地之原理，方能成就。
Paṭhamajjhānakathā初禅那论
Idāni ‘‘vivicceva kāmehī’’tiādinayappavattāya pāḷiyā jhānavibhaṅge (vibha. 508) vuttampi atthaṃ aṭṭhakathānayeneva saṃvaṇṇetukāmo vibhaṅgapāḷiyaṃ vuttanayena avacane kāraṇaṃ dassetuṃ ‘‘kiñcāpi tattha katame kāmā’’tiādimāha . Tattha patthanākārena pavatto dubbalo lobho chandanaṭṭhena chando, tato balavā rañjanaṭṭhena rāgo, tatopi balavataro bahalarāgo chandarāgo. Nimittānubyañjanāni saṅkappeti etenāti saṅkappo, tathāpavatto lobho. Tattha nimittasaṅkappanā nāma avayave samodhānetvā ‘‘itthī puriso’’tiādinā ekajjhaṃ katvā uparūpari kilesuppattiyā nimittassa kappanā. Anubyañjanasaṅkappanā pana ‘‘hatthā sobhanā, pādā sobhanā’’ti evaṃ anubyañjanavasena vibhajitvā kappanāti. Kilesānañhi anu anu byañjanato paribyañjanato paribyattivasena uppattiyā paccayabhāvato anubyañjanaṃ hatthapādādiavayavā vuccanti. Tato balavā rañjanaṭṭhena rāgo, saṅkappavaseneva pavatto tatopi balavataro saṅkapparāgo. Svāyaṃ pabhedo ekasseva lobhassa pavattiākāravasena avatthābhedavasena ca veditabbo yathā ‘‘vaccho dammo balībaddo’’ti. Kāmāti kilesakāmā, kāmentīti kāmā, kāmenti etehīti vā.
此时释出“独处欲界禁欲”等禅定分类，其意即引用半帕利文法藏禅定分类章节，欲以注疏文言阐述其义并释明“何者为欲”。依此，最初因贪求而生之欲相，因望砌香而欲起；次生较强之喜乐为因而生之欲；其后因更强厚魅染故欲更盛。所谓“相标志”与“随标志”合成“想”，故谓“想”。“随标志想”又分别为“手与足之美”等，皆欲染所注记。欲因增增长故，随标志称其为手足诸部位。随后强盛者为喜乐之因，故称贪欲。因乐欲增故，生理兴趣变化，并有较盛欲求。依此有一可知，即贪若有其起心作用则由内心作业之表现而显现，常称“口镇心锐”。所谓“欲”，即杂染欲，欲者为欲，欲即是此。
Seyyathidanti imassa taṃ katamaṃ, taṃ kathanti vā attho. Viviccitvāti visuṃ hutvā. Tenāha ‘‘vinā hutvā apasakkitvā’’ti, pajahanavasena apakkamitvāti attho. Vivicceva kāmehīti ettha viviccāti iminā vivecanaṃ jhānakkhaṇe kāmānaṃ abhāvamattaṃ vuttaṃ. Viviccevāti pana iminā ekaṃsato kāmānaṃ vivecetabbatādīpanena tappaṭipakkhatā jhānassa kāmavivekappahānassa ca jhānādhigamūpāyatā dassitā hotīti imamatthaṃ dassetuṃ ‘‘paṭhamajjhāna’’ntiādiṃ vatvā tamevatthaṃ pākaṭataraṃ kātuṃ ‘‘katha’’ntiādi vuttaṃ. Andhakāre sati padīpo viyāti etena yathā padīpābhāvena rattiyaṃ andhakārābhibhavo, evaṃ jhānābhāvena cittasantatiyaṃ kāmābhibhavoti dasseti.
比如说，这里所说的“那是什么、那是什么意思”，这是对该语句的阐释。所谓“viviccitvā”，是指舍弃的意思。因此说“未舍弃即是不稳定”，意指以摒弃之态而趋于远离的含义。又“vivicceva kāmehī”是指仅仅舍弃欲望，就是借此处舍弃之说法，说明禅定时对欲望的不存在状态。所谓“viviccevāti”，则表示由这一点单方面舍弃欲望，引发的禅那对欲望消除，以及去欲舍断的达到禅定之方便。为显示此义，因此说“初禅”等等，进而说出“怎么说”的内容，以更明显地阐发该义。就如黑暗中明灯发光，藉此灯光夜间黑暗不能侵袭，禅定之光则能使心续不受欲望控制，如此显示其义。
Etanti pubbapadeyeva avadhāraṇavacanaṃ, na kho pana evaṃ daṭṭhabbaṃ ‘‘kāmehi evā’’ti avadhāraṇassa akatattā. Tannissaraṇatoti nissaranti niggacchanti etena, ettha vāti nissaraṇaṃ. Ke niggacchanti? Kāmā. Tesaṃ kāmānaṃ nissaraṇaṃ pahānaṃ tannissaraṇaṃ, tato kāmanissaraṇatoti attho. Kathaṃ pana samāne vikkhambhane kāmānamevetaṃ nissaraṇaṃ, na byāpādādīnanti codanaṃ yuttito āgamato ca sādhetuṃ ‘‘kāmadhātū’’tiādi vuttaṃ. Tattha kāmadhātusamatikkamanatoti sakalassapi kāmabhavassa samatikkamapaṭipadābhāvato. Tena imassa jhānassa kāmapariññābhāvamāha . Kāmarāgapaṭipakkhatoti ‘‘chando kāmo’’tiādinā (mahāni. 1) vuttavibhāgassa kilesakāmassa paccatthikabhāvato. Tena yathā mettā byāpādassa, karuṇā vihiṃsāya, evamidaṃ jhānaṃ kāmarāgassa ujuvipaccanīkabhūtanti dasseti. Vipākena cettha kāmadhātusamatikkamo attano pavattikkhaṇe kāmarāgapaṭipakkhatā ca veditabbā. Evamattano pavattiyā vipākappavattiyā ca kāmarāgato kāmadhātuto ca vinivattasabhāvattā idaṃ jhānaṃ visesato kāmānameva nissaraṇaṃ, svāyamattho pāṭhāgato evāti āha ‘‘yathāhā’’tiādi. Nekkhammanti paṭhamajjhānaṃ.
此处乃对前面所提的说法的解释说明，但并非应当按如“唯以欲处”这般看待的限制性解释。而所谓“放弃”是指远离、离开，这里“离开”即指脱离。谁离开？是欲望。对这欲望放弃即是断欲，离欲的意涵，由此转为“欲离”的解释。欲欲此等皆消亡，这就是所谓的“欲界”。因此说出“不含嗔恨等”，这是从经典中增援以证“欲界”之说法。此处“超越欲界”，表示所有欲界之生灭俱已超越。由此观念表明该禅定中无欲之智慧已现。所谓“破除欲望”，即对贪于欲的烦恼持批判立场，此指针对烦恼性贪欲。就如慈悲对嗔恚一样，该禅定显示出对欲烦恼的正直排斥。因果来看，此为超越欲界的禅定，起始时已断除贪欲故见此境界。因其本质是放弃欲望，故称为“如所说”等等的出世禅定。
Kāmañcettha tamatthaṃ dīpetuṃ purimapadeyeva avadhāraṇaṃ gahitaṃ, uttarapadepi pana taṃ gahetabbameva tathā atthasambhavatoti dassetuṃ ‘‘uttarapadepī’’tiādi vuttaṃ. Itoti kāmacchandato. Esa daṭṭhabboti esa niyamo daṭṭhabbo. Sādhāraṇavacanenāti sabbavivekasādhāraṇavacanena. Tadaṅgavikkhambhanasamucchedapaṭippassaddhinissaraṇavivekā tadaṅgavivekādayo. Kāyacittaupadhivivekā kāyavivekādayo. Tayo eva idha daṭṭhabbāti tayo eva idha jhānakathāyaṃ daṭṭhabbā samucchedavivekādīnaṃ asambhavato. Niddeseti mahāniddese (mahāni. 1). Tattha hi ‘‘uddānato dve kāmā vatthukāmā kilesakāmā cā’’ti uddisitvā tattha ‘‘katame vatthukāmā manāpiyā rūpā…pe… manāpiyā phoṭṭhabbā’’tiādinā vatthukāmā niddiṭṭhā. Te pana kāmīyantīti kāmāti veditabbā. Tatthevāti niddeseyeva. Vibhaṅgeti jhānavibhaṅge. Evañhi satīti evaṃ ubhayesampi kāmānaṃ saṅgahe sati. Vatthukāmehipīti vatthukāmehi viviccevātipi attho yujjatīti evaṃ yujjamānatthantarasamuccayattho pi-saddo, na kilesakāmasamuccayattho. Kasmā? Imasmiṃ atthe kilesakāmehi vivekassa dutiyapadena vuttattā. Tenāti vatthukāmavivekena. Kāyaviveko vutto hotīti puttadārādipariggahavivekadīpanato kāyaviveko vutto hoti.
在此希望阐明欲望的意义，已在前面说过，但后面也应予以说明，以成理据，故说“也应于后面说明”等句。关于此义应知，“欲”之通称，经常用“常见普遍的用语”来表述。在此禅定中，断除贪欲等烦恼，内心平息如断烦恼波涛，断烦恼的意涵包括断除欲望烦恼。另一方面，将“身心之依托分别”称为“身”之断除，即身的区别断除，如子嗣家属等的执念舍弃。
Purimenāti kāyavivekena. Etthāti ‘‘vivicceva kāmehi vivicca akusalehi dhammehī’’ti etasmiṃ padadvaye. Ito vā niddhārite vivekadvaye, akusalasaddena yadi kilesakāmā, sabbākusalāpi vā gahitā, sabbathā kilesakāmehi viveko vuttoti āha ‘‘dutiyena kilesakāmehi vivekavacanato’’ti. Dutiyenāti ca cittavivekenāti attho. Etesanti yathāvuttānaṃ dvinnaṃ padānaṃ. Niddhāraṇe cetaṃ sāmivacanaṃ. Taṇhādisaṃkilesānaṃ vatthuno pahānaṃ saṃkilesavatthuppahānaṃ. Lolabhāvo nāma tattha tattha rūpādīsu taṇhuppādo, tassa hetū vatthukāmā eva veditabbā. Bālabhāvassa hetupariccāgoti sambandho. Bālabhāvo nāma avijjā, ducintitacintitādi vā, tassa ayonisomanasikāro, sabbepi vā akusalā dhammā hetū. Kāmaguṇādhigamahetu pāṇātipātādiasuddhappayogo hotīti tabbivekena payogasuddhi vibhāvitā. Taṇhāsaṃkilesasodhanena vivaṭṭūpanissayasaṃvaḍḍhanena ca ajjhāsayavisodhanaṃ āsayaposanaṃ. Āsayaposananti ca jhānabhāvanāya paccayabhūtā pubbayogādivasena siddhā ajjhāsayasampadā , sā pana taṇhupatāpavigamena hoti. Tena vuttaṃ ‘‘taṇhāsaṃkilesavisodhanenā’’ti. Kāmesūti niddhāraṇe bhummaṃ.
所谓“之前”，则是指断身的分别。这里的语句含义是“舍弃欲望与不善法”。前文有“舍弃烦恼”的两种表述，虽以“不善法”说烦恼，但这里以“烦恼之欲”为代表，说明欲烦恼被断除。所谓“断除”，即心之断除。前述二词即与心的断除含义相近。斩断贪之根源，即去除愚痴、恶念等心之非正见，是断除一切烦恼之法。以诸欲之触发因为欲情，为避免恶业之生，此修行有根本作用。断除烦恼即清净住心，培植善法，俗称念修习，故此修行净化心本。由此显示所谓“断除烦恼”之禅定。
Anekabhedoti kāmāsavakāmarāgasaṃyojanādivasena rūpataṇhādivasena ca anekappabhedo. Kāmacchandoyevāti kāmasabhāvoyeva chando, na kattukamyatāchando napi kusalacchandoti adhippāyo. Akusalapariyāpannopīti ‘‘vivicca akusalehī’’ti ettha vuttaakusalesu antogadhopi. Jhānapaṭipakkhatoti jhānassa paṭipakkhabhāvato taṃhetu taṃnimittaṃ visuṃ vutto, akusalabhāvasāmaññena aggahetvā visuṃ sarūpena gahito. Yadi kilesakāmova purimapade vutto, taṃ kathaṃ bahuvacananti āha ‘‘anekabhedato’’tiādi. Aññesampīti diṭṭhimānaahirikānottappādīnaṃ taṃsahitaphassādīnañca. Uparijhānaṅgapaccanīkapaṭipakkhabhāvadassanatoti ‘‘savitakkaṃ savicāra’’ntiādinā upari vuccamānāni jhānaṅgāni uparijhānaṅgāni, tesaṃ attano paccanīkānaṃ paṭipakkhabhāvadassanato tappaccanīkanīvaraṇavacanaṃ. ‘‘Uparijhānaṅgānaṃ paccanīkapaṭipakkhabhāvadassanato’’tipi pāṭho. Tattha paccanīkapaṭipakkhabhāvadassanatoti upari vuccamānajhānaṅgānaṃ ujuvipaccanīkavasena paṭipakkhabhāvadassanatoti atthaṃ vadanti. Jhānaṅgapaccanīkānīti jhānaṅgānaṃ pavattinivāraṇato jhānaṅgapaccanīkāni. Viddhaṃsakānīti vighātakāni. Samādhi kāmacchandassapaṭipakkhoti rāgapaṇidhiyā ujuvipaccanīkabhāvato nānārammaṇehi palobhitassa paribbhamantassa cittassa samādhānato kāmacchandassa samādhi paṭipakkho. Pīti byāpādassāti pāmojjena samānayogakkhemattā byāpādassa pīti paṭipakkhā. Vitakko thinamiddhassāti yoniso saṅkappanavasena savipphārappavattito vitakko thinamiddhassa paṭipakkho. Sukhaṃ uddhaccakukkuccassāti sukhaṃ vūpasantasītalasabhāvattā avūpasamānutāpasabhāvassa uddhaccakukkuccassa paṭipakkhaṃ. Vicāro vicikicchāyāti vicāro ārammaṇe anumajjanavasena paññāpatirūpasabhāvattā vicikicchāya paṭipakkho. Mahākaccānattherena desitā piṭakānaṃ saṃvaṇṇanā peṭakaṃ, tasmiṃ peṭake.
所谓“多种”，是指由欲贪烦恼及其同类烦恼，以至色界欲望等种种不同层次的分别。欲爱所谓的那些，是指此界之渴爱，非指行为者所预期的良善愿望。所谓“断除不善”，就是舍弃恶念、非善的贪欲。禅定中反欲的原因在于其厌恶及摒弃恶贪的作用，由此舍弃烦恼。因欲失而多异，故说“多种”。“他人”诸如无仁、无虑者因愚昧无畏，对烦恼边缘旧习而依止，因此发生触。所谓“念遍及对治”，即正念和分辨之辅助，能断诸魔扰。制定有“念及无念”二途，表示对因缘发生的正息法。故所说“对治”等禅定境界形成了。
Pañcakāmaguṇabhedavisayassāti rūpādipañcakāmaguṇavisesavisayassa. Āghātavatthubhedādivisayānanti byāpādavivekavacanena ‘‘anatthaṃ me acarī’’tiādiāghātavatthubhedavisayassa dosassa, mohādhikehi thinamiddhādīhi vivekavacanena paṭicchādanavasena dukkhādipubbantādibhedavisayassa mohassa vikkhambhanaviveko vutto. Kāmarāgabyāpādatadekaṭṭhathinamiddhādivikkhambhakañcetaṃ sabbākusalapaṭipakkhasabhāvattā sabbakusalānaṃ, tena sabhāvena sabbākusalappahāyakaṃ hontampi kāmarāgādivikkhambhanasabhāvameva hoti taṃsabhāvattāti avisesetvā nīvaraṇākusalamūlādīnaṃ vikkhambhanaviveko vutto hotīti āha.
此处说“五欲根本差别”的缘起，是从憍慢等烦恼对五欲的妨害分立，以及嗔痴昏沉等障碍烦恼的分别观察以明。烦恼对治则表现为对嗔恚等之转化与破除，因此称为烦恼转化。所说对治实基于对境界的觉知及正念之力。而由贪嗔烦恼障碍之对治，能除诸恶，便是善法的基础。因而禅定的正行表现为断欲之修，及烦恼转化的表现。由此彰显修行者本质上的烦恼断除状态，于所说境界中可知。
Yathāpaccayaṃ pavattamānānaṃ sabhāvadhammānaṃ natthi kāci vasavattitāti vasavattibhāvanivāraṇatthaṃ ‘‘vitakkanaṃ vitakko’’ti vuttaṃ. Vitakkananti hi vitakkanakiriyā, sā ca vitakkassa attano paccayehi pavattimattamevāti bhāvaniddeso vasavattibhāvanivāraṇāya hoti. Tayidaṃ vitakkanaṃ ‘‘īdisamida’’nti ārammaṇaparikappananti āha ‘‘ūhananti vuttaṃ hotī’’ti. Yasmā cittaṃ vitakkabalena ārammaṇaṃ abhiniruḷhaṃ viya hoti, tasmā so ārammaṇābhiniropanalakkhaṇo vutto. Yathā hi koci rājavallabhaṃ ñātiṃ vā mittaṃ vā nissāya rājagehaṃ ārohati anupavisati, evaṃ vitakkaṃ nissāya cittaṃ ārammaṇaṃ ārohati. Yadi evaṃ kathaṃ avitakkaṃ cittaṃ ārammaṇaṃ ārohatīti? Vitakkabaleneva. Yathā hi so puriso paricayena tena vināpi nirāsaṅko rājagehaṃ pavisati, evaṃ paricayena vitakkena vināpi avitakkaṃ cittaṃ ārammaṇaṃ ārohati. Paricayenāti ca santāne pavattavitakkabhāvanāsaṅkhātena paricayena. Vitakkassa hi santāne abhiṇhaṃ pavattassa vasena cittassa ārammaṇābhiruhanaṃ ciraparicitaṃ, tena taṃ kadāci vitakkena vināpi tattha pavattateva. Yathā taṃ ñāṇasahitaṃ hutvā sammasanavasena ciraparicitaṃ kadāci ñāṇarahitampi sammasanavasena pavattati, yathā vā kilesasahitaṃ hutvā pavattaṃ sabbaso kilesarahitampi paricayena kilesavāsanāvasena pavattati, evaṃsampadamidaṃ daṭṭhabbaṃ.
诸法因缘而生，性质法无一法具足自主，故为防止自主性发展而说“思维即思维行”。所谓思维，即思维作用，其就自身之因缘起而成熟，其意在指示防治自主性的修习方法。此思维即为“此殊此”（īdisamida）所说的心意所投射，是“插入”之义。因心受思维之力，如同攀缘投射一般，故称为对境物之投射。若比喻如有人凭依王室宠爱之亲属或交友而入宫而不坐，则此思维亦凭依心而上升于意所缘境。若无此思维，心何以上升于境？唯靠思维力也。譬如人得熟识，即便不言无疑亦能出入王宫，思维凭熟识亦然，未思维之心亦凭此熟识之思维而上升。此熟识者，乃因连续的思维发生之修习，故心赖久习思维之功能，故无论有思无思，心终不失其依止。譬如智慧伴随而有正知，且久习时，即便无智慧亦伴随正知而起；又如业污染消退时虽无垢亦随习染之宿习而起，皆当如此明了。此理应如法观察。
Āhananapariyāhananarasoti ādito, abhimukhaṃ vā hananaṃ āhananaṃ. Parito, parivattitvā vā āhananaṃ pariyāhananaṃ. ‘‘Rūpaṃ rūpaṃ, pathavī pathavī’’ti ākoṭentassa viya pavatti āhananaṃ pariyāhanananti ca veditabbaṃ. Yasmiñhi ārammaṇe cittaṃ abhiniropeti, taṃ tassa gahaṇayogyaṃ karonto vitakko ākoṭento viya hoti. Yadi evaṃ nāgasenattherena ‘‘ākoṭanalakkhaṇo vitakko. Yathā, mahārāja, bherī ākoṭitā atha pacchā anuravati anusaddāyati, evameva kho, mahārāja, yathā ākoṭanā, evaṃ vitakko daṭṭhabbo. Atha pacchā anuravanā anusaddanā, evaṃ vicāro daṭṭhabbo’’ti ākoṭanalakkhaṇatā vitakkassa kasmā vuttā? Nāyaṃ virodho. Therena hi kiccasannissitaṃ katvā lakkhaṇaṃ vuttaṃ. Dhammānañhi sabhāvavinimuttā kāci kiriyā nāma natthi tathā gahetabbākāro ca. Bodhaneyyajanānurodhena pana paramatthato ekībhāvopi sabhāvadhammo pariyāyavacanehi viya samāropitarūpehi bahūhi pakārehi pakāsīyati. Evañhi so suṭṭhu pakāsito hoti. Ānayanapaccupaṭṭhānoti ettha ānayanaṃ citte ārammaṇassa upanayanaṃ, ākaḍḍhanaṃ vā.
所谓“引入与绕行”者，初为引入，谓心向引入境流转。绕行者，谓心周转变化。犹如囊中人反复喊“色色，地地”，意在表示心随感受反复转向之状。心若向某境起于兴趣，则称此思维为引入时所示范围。若以龙军长老言，即“引震相之思维”，喻如大王之鼓击后，经继奏响，如是思维即为引震之现象。其后鼓声和鸣，则如分别思维。当此引震相之思维何以为标？无抵触也。乃因长老于具事由之业成立标识。法性本自解脱，无单一作用，唯以启发教授为缘，殊胜义有多种示现，皆随检测而显现。此理说得圆熟。所谓引入，乃心引入意所缘境，或加强引导之义。
Anusañcaraṇaṃ anuparibbhamanaṃ. Svāyaṃ viseso santānamhi labbhamāno eva santāne pākaṭo hotīti daṭṭhabbo. Sesesupi eseva nayo. Anumajjananti ārammaṇe cittassa anumasanaṃ, parimajjananti attho. Tathā hi ‘‘vicāro parimajjanahattho viya sañcaraṇahattho viyā’’ti ca vutto. Tatthāti ārammaṇe. Sahajātānaṃ anuyojanaṃ ārammaṇe anuvicaraṇasaṅkhātaanumajjanavaseneva veditabbaṃ. Anuppabandhanaṃ ārammaṇe cittassa avicchinnassa viya pavatti. Tathā hi so ‘‘anuppabandhanatā’’ti niddiṭṭho. Teneva ca ‘‘ghaṇṭānuravo viya, paribbhamanaṃ viyā’’ti ca vutto. Katthacīti paṭhamajjhāne parittacittuppādesu ca. Oḷārikaṭṭhenāti vicārato oḷārikaṭṭhena. Yathā ghaṇṭābhighātasaddo paṭhamābhinipāto hoti, evaṃ ārammaṇābhimukhaniropanaṭṭhena vitakko cetaso paṭhamābhinipāto viya hotīti āha ‘‘ghaṇṭābhighātasaddo viyā’’tiādi. Vipphāravāti ettha vipphāro nāma vitakkassa thinamiddhapaṭipakkho ārammaṇe anolīnatā asaṅkoco, so pana abhiniropanabhāvena calanaṃ viya hotīti adhippāyenāha ‘‘paripphandanabhāvo cittassā’’ti. Paribbhamanaṃ viyāti ettha parissayābhāvavīmaṃsanatthaṃ paribbhamananti veditabbaṃ. Dukanipātaṭṭhakathāyaṃ pana –
所谓“追随周转”，是指自心现存状态中延续并且转动，依其自身特性纯熟发生。余类亦同此理。所谓“渗透”，即心对所缘境不断渗入，进一步称为“淹没”。长老说“分别思维如淹没触手，周转如淹没之手”等，即指发生于心所之连续转动。此处当知为意所缘处。自然生起之联结，在意缘处如跟随性巡游中对渗透的连续运作。当此意所缘无断续持续发生，即称其为“不断连结”。又有语云“如钟击声，周转如转动”。何处？指初次正念修习阶段及护持心起时。所谓感触处，犹如钟声击打，是心之初触。思维随心的向境投射，故谓“如钟声击打”等。所谓错乱者，指思维随沉睡等贪闷所引致的不清明，无防护态性，因此虽为投射，犹如涣散。故说“心之束缚状态”。周转者，有责任而审查，意指审查心之周转。于《苦集论注》中有言——
‘‘Ākāse gacchato mahāsakuṇassa ubhohi pakkhehi vātaṃ gahetvā pakkhe sannisīdāpetvā gamanaṃ viya ārammaṇe cetaso abhiniropanabhāvena pavatto vitakko, vātaggahaṇatthaṃ pakkhe phandāpayamānassa gamanaṃ viya anumajjanabhāvena pavatto vicāro’’ti –
“天上飞行大鸟，双翼夹风，借风翼而行，落脚翼坐，如是心对意向之投射即为思维。翼夹风翅簌簌转动，谓之审视思维”——
Vuttaṃ, taṃ anuppabandhanena pavattiyaṃ yujjati. Tathā hi upacāre vā appanāyaṃ vā santānena pavattiyaṃ vitakko niccalo hutvā ārammaṇaṃ anupavisitvā viya pavattati, na paṭhamābhinipāte pākaṭo hoti. Yathā hi apubbārammaṇe paṭhamābhinipātabhūto vitakko vipphāravā hoti, na tathā ekasmiṃyeva ārammaṇe nirantaraṃ anuppabandhavasena pavattiyaṃ, nātivipphāravā pana tattha hoti sannisinnabhāvato. Paṭhamadutiyajjhānesu pākaṭo hotīti vitakkassa viseso abhiniropanākāro oḷārikattā paṭhamajjhāne pākaṭo hoti, tadabhāvato pañcakanaye dutiyajjhāne vicārassa viseso anumajjanākāro pākaṭo hoti.
说，心于此地依不断连结起，结合法修持或安止，思维不动而依止于意境中发生，非初触显现。但当初正念修习，思维虽杂乱转变，却不会在单一意境上持续连结，而是经久多变。正因如此，在首次第二禅中显著，而在第二禅中则显思维之分别，审查之功能表现明显。
Ayaṃ panettha aparo nayo – malaggahitaṃ kaṃsabhājanaṃ ekena hatthena daḷhaṃ gahetvā itarena hatthena cuṇṇatelaeḷakalomādikatacumbaṭakena parimajjantassa daḷhaṃ gahaṇahattho viya vitakko, parimajjanahattho viya vicāro. Tathā kumbhakārassa daṇḍappahārena cakkaṃ bhamayitvā bhājanaṃ karontassa piṇḍassa uppīḷanahattho viya vitakko, tasseva ito cito ca sañcaraṇahattho viya vicāro. Tathā kaṃsabhājanādīsu kiñci maṇḍalaṃ vaṭṭalekhaṃ karontassa majjhe sannirumbhitvā ṭhitakaṇṭako viya abhiniropano vitakko, bahi paribbhamanakaṇṭako viya anumajjano vicāroti veditabbaṃ.
此乃另一比喻——铁匠执坚物以一手，用刷灰粉刷铁，以另一手为思维，如同刷净之手；工匠以杖转轮作生料烹煮，右手为思维，左手为审视，如制锅器；又如铁匠双手画圈描层，内手如紧缩痛楚，为思维外手如缓转因审视，二者称为分别思维。
Yathā pupphaphalasākhādiavayavavinimutto avijjamānopi rukkho ‘‘sapuppho saphalo’’ti voharīyati, evaṃ vitakkādiaṅgavinimuttaṃ avijjamānampi jhānaṃ ‘‘savitakkaṃ savicāra’’nti voharīyatīti dassetuṃ ‘‘rukkho viyā’’tiādi vuttaṃ. Vibhaṅge panātiādīsu jhānabhāvanāya puggalavasena desetabbattā ‘‘idha bhikkhu vivicceva kāmehī’’tiādinā (vibha. 508) puggalādhiṭṭhānena jhānāni uddiṭṭhānīti. Yadipi vibhaṅge puggalādhiṭṭhānā desanā katā, attho pana tatrāpi vibhaṅgepi yathā idha ‘‘iminā ca vitakkenā’’tiādinā dhammavasena vutto, evameva daṭṭhabbo, paramatthato puggalasseva abhāvatoti adhippāyo. Atha vā jhānasamaṅgino vitakkavicārasamaṅgitādassanena jhānasseva savitakkasavicāratā vuttāti āha ‘‘attho pana tatrāpi evameva daṭṭhabbo’’ti.
如同花果树枝等部份分离时，即便无知的树也显示为“有花有果”，同样，离别了杂念等部分，即便无知者，也称禅定为“有正念有正思”者，这由“树生长”等语以显明之。又在教义分析篇等中，为了修禅者，作分说时以“此比库独处远离欲乐”等语，以个人立场宣说禅定。虽说分析篇以个人立场宣说，但意义亦以法立，正如此处“以此念头”等语说明，亦应如是理解，即深义中不假人，仅以理说。又说，禅具正念与正思连合，故称正念正思者。故曰“此处亦应如是观”。
Vivekasaddassa bhāvasādhanataṃ sandhāyāha ‘‘tasmā vivekā’’ti. Hetuatthe cetaṃ nissakkavacanaṃ, tasmā vivekā hetubhūtāti attho. Vivekasaddassa kattusādhanataṃ kammasādhanataṃ vā sandhāyāha ‘‘tasmiṃ vā viveke’’ti. ‘‘Vivitto’’ti hi iminā nīvaraṇehi vinābhūto tehi vivecitoti ca sādhanadvayampi saṅgahitamevāti. Pinayatīti tappeti vaḍḍheti vā. Sampiyāyanalakkhaṇāti paritussanalakkhaṇā. Pīnanarasāti paribrūhanarasā. Pharaṇarasāti paṇītarūpehi kāyassa byāpanarasā. Udaggabhāvo odagyaṃ. Sukhayatīti sukhaṃ, attanā sampayuttadhamme laddhassāde karotīti attho. Svāyaṃ kattuniddeso pariyāyaladdho dhammato aññassa kattunivattanattho, nippariyāyena pana bhāvasādhanameva labbhatīti ‘‘sukhanaṃ sukha’’nti vuttaṃ. Sātalakkhaṇanti iṭṭhasabhāvattā taṃsamaṅgīpuggalaṃ, sampayuttadhamme vā attani sādayatīti sātaṃ da-kārassa ta-kāraṃ katvā. Sātaṃ madhuranti vadanti, sātaṃ lakkhaṇaṃ etassāti sātalakkhaṇaṃ. Upabrūhanarasantiādīsu upabrūhanaṃ sampayuttadhammānaṃ saṃvaddhanaṃ, dukkhaṃ viya avissajjetvā adukkhamasukhā viya anajjhupekkhitvā anu anu gaṇhanaṃ upakāritā vā anuggaho. Katthacīti paṭhamajjhānādike. Paṭilābhatuṭṭhīti paṭilābhavasena uppajjanakatuṭṭhi. Paṭiladdharasānubhavananti paṭiladdhassa ārammaṇarasassa anubhavanaṃ. Etena pītisukhāni sabhāvato vibhajitvā dassitāni. Yattha pīti, tattha sukhanti vitakkassa viya vicārena pītiyā sukhena accantasaṃyogamāha. Yattha sukhaṃ, tattha na niyamato pītīti vicārassa viya vitakkena, sukhassa pītiyā anaccantasaṃyogaṃ. Tena accantānaccantasaṃyogitāya pītisukhānaṃ visesaṃ dasseti.
在说禅修具备离欲的意味时，称为“因此有离”。此处是因缘的依语，意在说明离欲是因。说具备离欲时，是指其具备制烦恼或具备行为的作用，称为“于此离中”。“Vivitto”（远离）即由此：离欲对烦恼无染，二种成办合而成。Pinayati即减少、增长。Sampiyāyanalakkhaṇa指广泛丰满之相。Pīnanarasa意为滋润甘甜。Pharaṇarasa指身心遍满之乐感。Udaggabhāvo指升起状态。Sukhayatī意为安乐，即通过自身作用与连接之法所乐得。此处自说制止习气之义，名为幸福者。Sāta（和谐）之相，意指依其根性合宜与相应的行者，故色与之依存。Upabrūhanarasa等指滋长充实状态，有如苦灭及无苦无乐的淡然，依次累积。为何？为第一禅等。Pāṭilābhatuṭṭhīti乃获利后的欢喜。Pāṭiladdharasānubhavana意指所获之缘起感受。由此自然区分喜乐。喜生于思虑，乐生于欢喜，喜与乐虽连结，却不相同。此处显示喜乐二者以不同的方式紧密结合而生。
Kaṃ udakaṃ tārenti etthāti kantāraṃ, nirudakamaruṭṭhānaṃ. Vanameva vanantaṃ. Vanacchāyappavesanaudakaparibhogesu viya sukhanti yathā hi puriso mahākantāramaggaṃ paṭipanno ghammapareto tasito pipāsito paṭipathe purisaṃ disvā ‘‘kattha pānīyaṃ atthī’’ti puccheyya, so ‘‘aṭaviṃ uttaritvāva jātassaravanasaṇḍo atthi, tattha gantvā labhissasī’’ti vadeyya, so tassa kathaṃ sutvāva haṭṭhapahaṭṭho bhaveyya, tato gacchanto bhūmiyaṃ patitāni uppaladalanāḷapattādīni disvā suṭṭhutaraṃ haṭṭhapahaṭṭho hutvā gacchanto allavatthe allakese purise passeyya, vanakukkuṭavanamorādīnaṃ saddaṃ suṇeyya, jātassarapariyante jātamaṇijālasadisaṃ nīlavanasaṇḍaṃ passeyya, sare jātāni uppalapadumakumudāni passeyya, acchaṃ vippasannaṃ udakampi passeyya, so bhiyyo bhiyyo haṭṭhapahaṭṭho hutvā jātassaraṃ otaritvā yathāruci nhatvā ca pivitvā ca passaddhadaratho bhisamuḷālapokkharādīni khāditvā nīluppalādīni piḷandhitvā mandālavamūlāni khandhe khipitvā uttaritvā sāṭakaṃ nivāsetvā udakasāṭakaṃ ātape katvā sītacchāyāya mandamande vāte paharante nipannova ‘‘aho sukhaṃ aho sukha’’nti vadeyya, evaṃsampadamidaṃ daṭṭhabbaṃ. Tassa hi purisassa jātassaravanasaṇḍasavanato paṭṭhāya yāva udakadassanā haṭṭhapahaṭṭhakālo viya pubbabhāgārammaṇe haṭṭhapahaṭṭhākārā pīti, nhāyitvā ca pivitvā ca sītacchāyāya mandamande vāte paharante ‘‘aho sukhaṃ aho sukha’’nti vadanto nipannakālo viya balappattaṃ ārammaṇarasānubhavanākārasaṇṭhitaṃ sukhaṃ.
“渡水者何？”意指森林之地，水源贫乏未达处。森林是野地。正如于森林树荫中取水时，若有人跋涉劳苦，汗水淋漓、口渴难忍，见路上人便问：“何处有饮水？”答曰：“越过森林，在湖边有水源，到达取水。”彼闻后欢喜不已，行至地上见落叶与芦苇，趋于清凉安适。沿路听见公鸡、山猪等野声，远望蓝色湖水如宝石般闪烁。看到莲花、芙蓉等水草，水清澈明净。彼乃反复欣喜，高兴若疯狂。至湖边休息，饮用清凉水，在阳光下稍微乘凉，感叹“多么幸福啊！”这情景应当如是观察。此人历经森林跋涉，抵达湖边后，于沐浴饮水乘凉时，乃觉喜悦，若初到休息时之欣喜。
Tasmiṃ tasmiṃ samayeti iṭṭhārammaṇassa paṭilābhasamaye paṭiladdhassa rasānubhavanasamaye vanacchāyādīnaṃ savanadassanasamaye paribhogasamaye ca. Pākaṭabhāvatoti yathākkamaṃ pītisukhānaṃ vibhūtabhāvato. Vivekajaṃpītisukhanti ettha purimasmiṃ atthe vivekajanti jhānaṃ vuttaṃ. Pītisukhasaddato ca atthiatthavisesavato assa jhānassa, asmiṃ vā jhāneti ettha akāro daṭṭhabbo yathā arisasoti. Dutiye pītisukhameva vivekajaṃ, vivekajaṃpītisukhanti ca aññapadatthasamāso paccattaniddesassa ca alopo kato, lope vā sati ‘‘vivekajapītisukha’’nti pāṭhoti ayaṃ viseso.
于适当时间，即在达所喜之境获利时，感受所得美味。视听林荫声响，感受用具等，皆是明显之现象。所谓“明现”，即喜乐由离欲而生。离欲而生之喜乐，前文即称此禅为“离欲定”。因喜乐之声，说明禅定特殊性，这里应谓“阿礼萨”，即无贪著之禅。第二禅唯有离欲喜乐，此名“由离生喜乐”，不同之名，少有区别，依现量分别，故称“离欲生喜乐”，此为其特有。
Gaṇanānupubbato paṭhamanti iminā desanākkamaṃ ulliṅgeti. ‘‘Gaṇanānupubbatā paṭhama’’ntipi pāṭho, tatthāpi gaṇanānupubbatāyāti attho, gaṇanānupubbatāmattaṃ vā paṭhamanti idaṃ vacananti attho. Paṭhamaṃ samāpajjatīti paṭhamanti idaṃ pana na ekantalakkhaṇaṃ. Ciṇṇavasībhāvo hi aṭṭhasamāpattilābhī ādito paṭṭhāya matthakaṃ pāpentopi samāpajjituṃ sakkoti, matthakato paṭṭhāya ādiṃ pāpentopi samāpajjituṃ sakkoti, antarantarā okkamantopi sakkoti. Evaṃ pubbuppattiyaṭṭhena pana paṭhamaṃ uppannantipi paṭhamaṃ. Teneva visuddhimagge (visuddhi. 1.75) ‘‘gaṇanānupubbatā paṭhamaṃ, paṭhamaṃ uppannantipi paṭhama’’nti ettakameva vuttaṃ. Paccanīkadhamme jhāpetīti nīvaraṇādipaccanīkadhamme dahati, vikkhambhanavasena pajahatīti attho. Gocaranti kasiṇādiālambanaṃ. Tanti taṃ gocaraṃ. Upanijjhāyatīti passati. Saha upacārenāti saddhiṃ upacārajjhānena. Kasiṇārammaṇūpanijjhāyanatoti pathavīkasiṇādino attano ārammaṇassa rūpaṃ viya cakkhunā upanijjhāyanato. Lakkhaṇūpanijjhāyanatoti yathāsambhavaṃ aniccādilakkhaṇattayassa nibbānadhātuyā tathalakkhaṇassa ca upanijjhāyanato. Tenevāha ‘‘ettha hī’’tiādi. Niccādivipallāsappahānena maggo asammohato aniccādilakkhaṇāni upanijjhāyatīti lakkhaṇūpanijjhānanti āha ‘‘vipassanāya upanijjhāyanakicca’’ntiādi. Tathalakkhaṇanti avināsadhammassa nibbānassa anaññathābhāvato aviparītasabhāvo tathalakkhaṇaṃ, maggassapi vā nibbānārammaṇato tathalakkhaṇūpanijjhānatā yojetabbā.
“按次计数初阶”指示此说法次第。亦作“次第计数初阶”，意指依次序而说。此非绝对单独之义。正如行人能先迈一脚，再迈二脚，或间断迈步，虽有先后，却称初阶。故说纯度之路法(Visuddhimagga)云“依次计数初阶，亦名初生”。“燃烧”者指燃除烦恼，放弃阻碍者意。Gocar此指种子之依。Tanti谓域，Upanijjhāyatī谓观察，意为随伴用具等，观察其形相如眼见泥土。观察标志即体，如无常等三相及涅槃之特性相。故言“此谓观法”。此观涅槃及三相，不为迷惑，以除无常等颠倒，是道之不迷惑，即观法之实修。称“观法观修职责任”。所谓法相，即涅槃无变之性质，诸道与涅槃观所依次第应予契合。
Visadisodāharaṇaṃ tāva dassento āha ‘‘yathā sadhano’’tiādi. Añño apadesāraho hotīti dhanato parijanato ca añño dhanavā parijanavā ca puriso saha dhanena vattati parijanena cāti sadhano saparijanoti apadesaṃ arahatīti apadesāraho hoti , apadisitabbo hotīti vuttaṃ hoti. Senaṅgesu eva senāsammutīti rathādisenaṅgavinimuttāya senāya abhāvepi rathehi pattīhi ca saha vattanato sarathā sapatti senāti rathādisenaṅgesuyeva senāvohāroti attho. Kasmā panettha jhānapāṭhe aggahitā cittekaggatā gahitāti anuyogaṃ sandhāyāha ‘‘avuttattā’’tiādi. Evaṃ vuttāyevāti evaṃ sarūpato vibhaṅge vuttāyeva. Sacittekaggatanti idha avuttepīti ‘‘sacittekaggata’’nti evaṃ sarūpato imasmiṃ jhānapāṭhe avuttepīti attho, sāmaññato pana jhānaggahaṇena gahitā eva. Tenevāha ‘‘yena hī’’tiādi . Idaṃ vuttaṃ hoti – yena vitakkādīhi saha vattabbaṃ, taṃ dhammaṃ dīpetuṃ tassa pakāsanādhippāyena ‘‘savitakkaṃ savicāra’’ntiādinā uddeso kato, so eva adhippāyo tena bhagavatā vibhaṅge (vibha. 569) ‘‘cittassekaggatā’’ti niddisantena pakāsito, tasmā sā jhānapāṭhe aggahitāti na cintetabbanti.
为更明了所述，称“如宝器”等。不能合适接受别人建议者，指有财富或众人拥护，而自身不合适的，谓“有财富，聚众之器”，故“器”亦可指随从。军队之中，有兵器车骑，车轮马匹若无军士，则乘车及马匹俱无役用，车主驾御者即是军。军不在于车马，而在于队伍，此即兵器等聚合之行列。问何故禅修课文中强调心念合一（citte ekaggatā）而非念头分离？答曰此指连贯统一，禅定项目整体合一，特指禅定取得时与世尊所说对照，故称“心念合一”。此非应当思虑之法，而是应当心念集中之义。
Upasampajjāti ettha upa-saṃsaddā ‘‘upalabbhatī’’tiādīsu viya niratthakāti dassetuṃ ‘‘upagantvā’’tiādiṃ vatvā puna tesaṃ sātthakabhāvaṃ dassetuṃ ‘‘upasampādayitvā’’tiādi vuttaṃ, tasmā upasampajjāti ettha patvā sādhetvāti vā attho. Iriyanti kiriyaṃ. Vuttintiādīni tasseva vevacanāni. Ekaṃ iriyāpathabādhanaṃ iriyāpathantarehi rakkhaṇaṃ pālanaṃ. Sabbabuddhānaṃ āciṇṇattā ānāpānassatikammaṭṭhānameva vuttaṃ. Tañhi sabbabuddhānaṃ āciṇṇanti vadanti.
这里“upasampajjāti”一词，原本在“upa-saṃsaddā”（意为“接近”）和“upalabbhatī”（意为“获得”）等词中有无意义使用的现象，因此解释为“upagantvā”（意为“到达”）等词后，再用“upasampādayitvā”（意为“使到达”）等词来表明其实际意义。因此“upasampajjāti”在此意为“到达后安住”的意思。此处“iriyanti”是动词，“vuttintiādīni”是指所有相关的动词词形变化。这是一种因通路障碍而在通路各处的保护维护。它是所有佛陀均遵守的、以入出息念为修习处的守护行为。对此，即是说所有佛陀无不遵守此修行法。
Paṭhamajjhānakathā niṭṭhitā. · 初禅那论已毕。
Dutiyajjhānakathā第二禅那论
Vūpasamāti vūpasamahetu. Vūpasamoti cettha pahānaṃ adhippetaṃ, tañca vitakkavicārānaṃ atikkamo atthato dutiyajjhānakkhaṇe anuppādoti āha ‘‘samatikkamā’’tiādi. Katamesaṃ panettha vitakkavicārānaṃ vūpasamo adhippeto, kiṃ paṭhamajjhānikānaṃ, udāhu dutiyajjhānikānanti, kiñcettha – yadi paṭhamajjhānikānaṃ, natthi tesaṃ vūpasamo. Na hi kadāci paṭhamajjhānaṃ vitakkavicārarahitaṃ atthi. Atha dutiyajjhānikānaṃ, evampi nattheva vūpasamo sabbena sabbaṃ tesaṃ tattha abhāvatoti imaṃ anuyogaṃ sandhāyāha ‘‘tattha kiñcāpī’’tiādi. Yasmā diṭṭhādīnavassa taṃtaṃjhānakkhaṇe anuppattidhammatāpādanaṃ vūpasamanaṃ adhippetaṃ, vitakkādayo eva ca jhānaṅgabhūtā tathā karīyanti, na taṃsampayuttā phassādayo, tasmā vitakkādīnaṃyeva vūpasamādhivacanaṃ jhāne āgataṃ. Yasmā pana vitakkādīnaṃ viya taṃsampayuttadhammānampi ‘‘etena etaṃ oḷārika’’nti ādīnavadassanaṃ sutte āgataṃ, tasmā avisesena vitakkādīnaṃ taṃsahagatānañca vūpasamādike vattabbe vitakkādīnaṃyeva vūpasamo vuccamāno adhikavacanaṃ aññamatthaṃ bodhetīti katvā kañci visesaṃ dīpetīti dassento ‘‘oḷārikassa panā’’tiādimāha. Ayañhettha adhippāyo – yehi vitakkavicārehi paṭhamajjhānassa oḷārikatā, tesaṃ samatikkamā dutiyajjhānassa samadhigamo, na sabhāvato anoḷārikānaṃ phassādīnaṃ samatikkamāti ayamattho ‘‘vitakkavicārānaṃ vūpasamā’’ti etena dīpito , tasmā ‘‘kiṃ paṭhamajjhānikānaṃ vitakkavicārānaṃ vūpasamo idhādhippeto, udāhu dutiyajjhānikāna’’nti edisī codanā anokāsāva. ‘‘Pītiyā ca virāgā’’tiādīsupi eseva nayo. Tasmā vitakkavicārapītisukhasamatikkamavacanāni oḷārikoḷārikaṅgasamatikkamā dutiyādiadhigamadīpakānīti tesaṃ ekadesabhūtaṃ vitakkavicārasamatikkamavacanaṃ avayavena samudāyopalakkhaṇanayena taṃ dīpakaṃ vuttaṃ. Visuṃ visuṃ ṭhitepi hi vitakkavicārasamatikkamavacanādike paheyyaṅganiddesatāsāmaññena cittena samūhato gahite vitakkavicāravūpasamavacanassa tadekadesatā hotīti. Atha vā vitakkavicāravūpasamavacaneneva taṃsamatikkamā dutiyādiadhigamadīpakena pītivirāgādivacanānaṃ pītiādisamatikkamā tatiyādiadhigamadīpakatā dīpitā hotīti tassa taṃdīpakatā vuttā. Evañhi avayavena samudāyopalakkhaṇaṃ vinā vitakkavicāravūpasamavacanena pītivirāgādivacanānaṃ savisaye samānabyāpāratā dassitā hoti.
“Vūpasamāti”指的是让心平稳的因缘。这里的“vūpasama”意指断除心中的念想载负，并以此达到第二禅时的“不生”状态，即心念不生的境界，故称为“samatikkamā”等。具体指什么念想的平息呢？是指第一禅中的念想念处（vitakkavicāra）。若在第一禅，则无念想的平息，因为第一禅必有念想；但第二禅及以后的禅则可以断绝念想，以此“平息”为功德。由此“vitakkavicārānaṃ vūpasamā”即指对念想的平息。经文又说，某些念想与后续感官接触无连带，称为“oḷārika”，即没有感官敌意的念想。对于这些念想，需要特别指出这种“平息”和“不生”，因而有了“名词上的扩大用法”，以便表达更深的禅理。这里开示的是：借念想的止息与平息，不断向更高禅境过渡。故此处“vitakkavicārānaṃ vūpasamā”之说，包括对第一禅念想的特殊体认。多种禅境、禅支描写的核心，就在于描述念想的不同层面平息与断除，细致说明由念想到无念想的进展及其作用。
Ajjhattanti niyakajjhattaṃ adhippetaṃ, na ajjhattajjhattādīti dassento āha ‘‘ajjhattanti niyakajjhattaṃ adhippeta’’nti. Tattha kāraṇamāha ‘‘vibhaṅgepanā’’tiādi. Pana-saddopi apisaddattho, vibhaṅgepīti attho. Ayameva vā pāṭho.
『内』者，意指自身之内，而非内内等——为显示此义，故说『「内」者，意指自身之内』。其中，进一步说明理由，从『然而在《分别论》中……』等起。『然而』一词亦有『亦』之义，意即『在《分别论》中亦然』。或者，此即另一种读法。『如同因含蓝色之故，布料成为蓝色』，其意即『因含蓝色之故，布料成为蓝色』。在此意义的歧解中，『使心清净』，此乃一种解说。『心的』作为与格，作所有格用，表示受格关系。至于前一种解说——即『因具清净之故，禅那亦为清净』之说——『心的』作所有格，表示关联。在『直至我使他人一境……』等句中，『一』字于世间亦见有『最胜』之义，故说『最胜者于世间亦称为「一」』。在『以孤独无伴胜过卑劣之徒……』等句中，见『一』字亦有无伴侣之义，故说『成为独一无伴』。信等诸法固然既从共通方面、又从非共通方面，成为相应诸法之缘；然而定在禅那刹那，以不散乱为相，对相应诸法发挥主导作用，从而成为殊胜之缘——为显示此义，故说『对相应诸法……乃至……之名称』。
Nīlavaṇṇayogato nīlavatthaṃ viyāti nīlayogato vatthaṃ nīlaṃ viyāti adhippāyo. Imasmiñca atthavikappeti ‘‘ceto sampasādayatī’’ti etasmiṃ pakkhe. Cetasoti ca upayogatthe sāmivacanaṃ. Purimasminti ‘‘sampasādanayogato jhānampi sampasādana’’nti vuttapakkhe. Cetasoti sambandhe sāmivacanaṃ. ‘‘Yāva na pare ekagate karomī’’tiādīsu seṭṭhavacanopi ekasaddo loke dissatīti āha ‘‘seṭṭhopi hi loke ekoti vuccatī’’ti. ‘‘Ekākīhi khuddakehi jita’’ntiādīsu asahāyatthopi ekasaddo diṭṭhoti āha ‘‘eko asahāyo hutvā’’ti. Saddhādayopi kāmaṃ sampayuttadhammānaṃ sādhāraṇato ca asādhāraṇato ca paccayā hontiyeva, samādhi pana jhānakkhaṇe sampayuttadhammānaṃ avikkhepalakkhaṇe indaṭṭhakaraṇena sātisayaṃ paccayo hotīti dassento ‘‘sampayuttadhamme…pe… adhivacana’’nti āha.
『如同因青色之配合而得青布』，其意趣为：犹如布因与青色相配合而成为青布。在此句中，对『令心净信』这一分支作出义项抉择。『心之』（cetaso）乃属格用于补语义。至于前一句，是就『因净信之配合，禅那亦为净信』这一所说分支而言，『心之』（cetaso）乃属格用于关联义。『乃至我令他人专一』等句中，『一』字在世间亦用作殊胜之意，故言『在世间，殊胜者亦称为「一」』。『被独行之微小者所胜』等句中，『一』字亦见有无伴侣之义，故言『成为孤独无伴者』。信等诸法，固然亦对俱生诸法作共通与非共通之缘，然而禅那在禅那刹那，以主导之作用于俱生诸法不散乱之相上，而成为超胜之缘——为显示此义，故说『对俱生诸法……乃至……之增上名』。
‘‘Sampasādanaṃ cetaso ekodibhāva’’nti visesanadvayaṃ jhānassa atisayavacanicchāvasena gahitaṃ. Svāyamatisayo yathā imasmiṃ jhāne labbhati, na tathā paṭhamajjhāneti imaṃ visesaṃ dassetuṃ ‘‘nanu cā’’tiādi vuttaṃ. Ārammaṇe āhananapariyāhananavasena anumajjanaanuyujjanavasena ca pavattamānā dhammā satipi nīvaraṇappahānena kilesakālussiyāpagame sampayuttānaṃ kiñci khobhaṃ karontā viya tehi ca te na sannisinnā hontīti vuttaṃ ‘‘vitakkavicārakkhobhena…pe… na suppasanna’’nti. Tattha khuddikā ūmiyo vīciyo, mahatiyo taraṅgā. Samādhipi na suṭṭhu pākaṭoti satipi indriyasamatte vīriyasamatāya ca teneva khotena sampasādābhāvena ca bahale viya jale maccho samādhipi na suṭṭhu pākaṭo. Vitakkavicārapalibodhābhāvenāti ettha yathāvuttakhobho eva palibodho. Evaṃ vuttenāti yassā saddhāya vasena sampasādanaṃ, yassā ca cittekaggatāya vasena ekodibhāvanti ca jhānaṃ vuttaṃ, tāsaṃ eva ‘‘saddahanā’’tiādinā (vibha. 574) pavattiākāravisesavibhāvanavasena vuttena tena vibhaṅgapāṭhena. Ayaṃ atthavaṇṇanāti ‘‘sampasādanayogato, sampasādanato vā sampasādanaṃ. Ekodiṃ bhāvetīti ekodibhāvanti jhānaṃ vutta’’nti evaṃ pavattā ayaṃ atthavaṇṇanā. Aññadatthu saṃsandati ceva sameti ca, evaṃ veditabbāti kathaṃ panāyaṃ atthavaṇṇanā tena vibhaṅgapāṭhena saddhiṃ saṃsandati sameti, nanu jhānavibhaṅge ‘‘sampasādana’’nti padaṃ uddharitvā ‘‘yā saddhā saddahanā’’tiādinā (vibha. 574) saddhāyeva vuttā, ‘‘cetaso ekodibhāva’’nti ca padaṃ uddharitvā ‘‘yā cittassa ṭhiti saṇṭhiti avaṭṭhitī’’tiādinā samādhisseva niddeso kato, aṭṭhakathāyaṃ pana ‘‘sampasādanaṃ ekodibhāva’’nti jhānameva vuttanti aṭṭhakathāya vibhaṅgapāṭhena saddhiṃ virodho āpajjatīti? Nāpajjati vibhaṅgepi imināva adhippāyena niddesassa katattā. Tathā hi yena sampasādanena yogā jhānaṃ ‘‘sampasādana’’nti vuccati, tasmiṃ ‘‘yā saddhā saddahanā’’tiādinā dassite sampasādanaṃ jhānanti samānādhikaraṇaniddeseneva taṃyogā jhāne taṃsaddappavatti dassitā hoti. ‘‘Ekodibhāva’’nti ca padaṃ uddharitvā ekodimhi dassite ekodibhāvaṃ jhānanti samānādhikaraṇaniddeseneva jhānassa ekodivaḍḍhanatā vuttāva hotīti iminā adhippāyena byañjanavicāraṃ akatvā dhammamattameva niddiṭṭhanti avirodho yutto.
这里解释“sampasādana”即“心的统一状态”为禅之一重要特征或标记。阐明比第一禅不同，第二禅以上心较不动荡，但首先禅中因心有所动，心未完全一境，有时出现干扰及烦恼的现象，用以比之喻如小浪潮与大浪。就算禅定未尽明了，因具足信、精进等正法支则有此安稳，如水中之鱼亦生存无碍。念想的不显现即念想的清净状态，亦即心动的隐蔽。由此介绍禅的统一之心和信心加持等理据。针对经典中“saddhāya vasena sampasādanaṃ”（以信之加持得心统一）等句，结合不同译释和相互印证，对“心的一境”及“心的安稳”作深入探讨，指明这即为“禅”的定义。此处的解释表明对“sampasādana”如何理智理解，避免断章取义，并明白其因果关联。
Yaṃ pana vuttaṃ ṭīkākārehi ācariyadhammapālattherādīhi ‘‘yadi ekodīti samādhissa gahaṇaṃ adhippetaṃ, tadā ‘ekodibhāva’nti padaṃ uddharitvā samādhissa niddeso na kattabbo siyā. Tasmā ekodibhāvasaddo eva samādhimhi pavatto sampasādanasaddo viya jhāne pavattatīti yutta’’nti, taṃ aṭṭhakathāya virujjhati. Tasmā so aṭṭhakathānirapekkho visuṃyeveko atthavikappoti gahetabbaṃ. Ayañhi nesaṃ adhippāyo – vitakkavicārehi anajjhāruḷhattā ekaṃ udetīti ekodīti tathāvidhasamādhiyuttaṃ jhānacittameva gahetvā ekodissa bhāvo ekodibhāvoti samādhissa gahaṇaṃ sakkā vattunti. Yo panāyaṃ tesamabhiniveso ‘‘ekodīti samādhissa gahaṇe sati ‘ekodibhāva’nti padaṃ uddharitvā samādhissa niddeso na kattabbo siyā’’ti , so anekantikattā ayutto. Aññatthapi hi byañjanavicāraṃ akatvā atthamattasseva bāhullena vibhaṅge niddeso dissati.
关于注疏所载，达摩巴菩萨等大师认为若单以“ekodī”（单一心）作为禅定的定义，则忽略了涵盖禅定完整特质的“sampasādana”含义，故对此有异议。对此异议持不偏执中立观点，认为注疏的立场是对“vitakkavicāra”（念想）产生或消除的描述，称“ekodī”是以有念想的初禅心态为依据来说的，是禅定的专门状态。若反倒执着于“ekodī”字面，将漏失禅定涵义的丰富性。虽然不同释者言辞不同，但都指向禅定的真正义理无误。此处主要论述不同释义对禅定的涵盖角度，强调需兼顾不同经文含义、避开过于狭义的理解。
Santāti samaṃ nirodhaṃ gatā. Samitāti bhāvanāya samaṃ gamitā nirodhitā. Vūpasantāti tato eva suṭṭhu upasantā. Atthaṅgatāti atthaṃ vināsaṃ gatā. Abbhatthaṅgatāti upasaggena padaṃ vaḍḍhetvā vuttaṃ. Appitāti gamitā vināsaṃ gatā. Sositāti pavattisaṅkhātassa santānassa abhāvena sosaṃ sukkhabhāvaṃ gatā. Byantīkatāti vigatantā katā.
『圣行』者，谓涅槃已成。『守护』者，谓修习已至守护涅槃。『安寂』者，谓因此安住，得善妙安静。『尽灭』者，谓法义已灭尽。『上尽灭』者，谓以上断业道足为增益所说。『少尽灭』者，谓仅于灭法已达。『枯尽』者，谓因所造缘净灭，无有烦恼蕴生的枯萎之相。『断绝』者，谓已根除尽了。
Ayamatthoti bhāvanāya pahīnattā vitakkavicārānaṃ abhāvasaṅkhāto attho. Codakena vuttamatthaṃ sampaṭicchitvā pariharituṃ ‘‘evametaṃ siddhovāyamattho’’ti vatvā ‘‘na paneta’’ntiādi vuttaṃ. Tattha etanti ‘‘vitakkavicārānaṃ vūpasamā’’ti etaṃ vacanaṃ. Tadatthadīpakanti tassa vitakkavicārābhāvamattasaṅkhātassa atthassa dīpakaṃ. Na kilesakālussiyassāti upacārakkhaṇe viya nīvaraṇasaṅkhātassa kilesasaṅkhobhassa vūpasamā na sampasādananti attho. Nanu ca ‘‘purimaṃ vatvāpi vattabbamevā’’ti idaṃ kasmā vuttaṃ. Tathā hi dutiyajjhānādiadhigamūpāyadīpakena ajjhattaṃ sampasādanatāya cetaso ekodibhāvatāya ca hetudīpakena avitakkaavicārabhāvahetudīpakena ca vitakkavicāravūpasamavacaneneva vitakkavicārābhāvo dīpitoti, kiṃ puna avitakkaavicāravacanena katenāti? Na, adīpitattā. Na hi vitakkavicāravūpasamavacanena vitakkavicārānaṃ appavatti vuttā hoti. Vitakkavicāresu hi taṇhāppahānaṃ etesaṃ vūpasamanaṃ. Oḷārikaṅgamukhena hi taṃtaṃjhānanikantiyā vikkhambhanaṃ vitakkavicāravūpasamavacanādīhi pakāsitaṃ. Yato vitakkavicāresu virattabhāvadīpakaṃ vitakkavicāravūpasamavacanaṃ, ye ca saṅkhāresu taṇhāppahānaṃ karonti, tesu maggesu pahīnataṇhesu ca phalesu saṅkhārappavatti hoti, evamidhāpi vikkhambhitavitakkavicārataṇhassa dutiyajjhānassa vitakkavicārasampayogo purimena na nivārito siyāti tannivāraṇatthaṃ āvajjitukāmatādiatikkamo ca tesaṃ vūpasamoti dassanatthañca ‘‘avitakkaṃ avicāra’’nti vuttaṃ. Paṭhamajjhānaṃ dutiyajjhānassa upanissayapaccayena paccayo hotīti āha ‘‘paṭhamajjhānasamādhito’’ti. Paṭhamampīti paṭhamajjhānampi.
『此义灭』者，即此修习已断念虑无，谓断念与思虑之缺乏所成的名义。经告用教令指称此法曰“此即果位之义”，而又毕竟说“不然”等语。谓此“断念无取”为语。所谓释义灯，是指断念与思虑皆无名义之义。『无烦恼秽』者，比喻如同调伏烦恼障碍的止，指无烦恼障碍，无安乐之意。何以说“先应讲此语”？因为以后内观正禅等得法缘起净明心统一成因之灯，及以不思虑为因灯等，引出断念辞为断念无之义。岂可反以断念辞而论？不可。因未受灯明。断念无说并非以断念无辞而成。于断念中，渴爱消灭，此为断念平息。以放逸忧眠之面为拂除，故明断念无辞等，并以断念无辞为明断念缺失。又因断念为断念无辞，仅生此义理。行中断祛渴爱者，于此道路与果中生修行。如此明扬放逸渴爱忧烦，第二禅中断念相续未被先禅所断，则障碍生，故名为平息。此显现中谓“无念无思”者。初禅为第二禅缘起依止谓“等同初禅定”者，即初禅也。
Gaṇanānupubbatotiādi heṭṭhā vuttanayeneva veditabbaṃ. Etthāpi ‘‘dutiyaṃ uppannantipi dutiya’’nti vattuṃ vaṭṭatiyeva. Vuttamevatthaṃ vibhaṅgapāṭhena sādhento āha ‘‘yathāhā’’tiādi. Yaṃ pana vibhaṅge (vibha. 580) ‘‘jhānanti sampasādo pīti sukhaṃ cittassekaggatā’’ti vuttaṃ, taṃ saparikkhāraṃ jhānaṃ dassetuṃ pariyāyena vuttaṃ. Rathassa paṇḍukambalaṃ viya hi sampasādo jhānassa parikkhāro, na jhānaṅganti āha ‘‘pariyāyoyeva ceso’’ti. Nippariyāyato pana upanijjhānalakkhaṇappattānaṃ aṅgānaṃ vasena tivaṅgikamevetaṃ hotīti āha ‘‘sampasādanaṃ pana ṭhapetvā’’tiādi.
依数递增等，依下文所说应知之。又说“第二出现也是第二”，谓修习第法。由论所析，证成谓“如所知如是”，于文中所说分别立义。所谓“禅定具足，喜乐身心和合”者，乃所说禅定具足相。比喻之如车上垫布为禅具足条件，不是禅之根本。车之《别名》已云：“设立具足”等。
Dutiyajjhānakathā niṭṭhitā. · 第二禅那论已毕。
Tatiyajjhānakathā第三禅那论
Virajjanaṃ virāgo. Taṃ pana virajjanaṃ nibbindanamukhena hīḷanaṃ vā tappaṭibaddharāgappahānaṃ vāti dassetuṃ ‘‘tassā pītiyā jigucchanaṃ vā samatikkamo vā’’ti vuttaṃ. Ubhinnamantarāti pītiyā virāgāti imesaṃ dvinnaṃ padānaṃ antarā, majjheti attho. Sampiṇḍanaṃ samuccayo. Maggoti upāyo. Dutiyajjhānassa hi paṭilābhaṃ vinā tatiyajjhānassa adhigamo na hotīti vitakkavicārānaṃ vūpasamo tatiyajjhānādhigamassa upāyo. Tadadhigamāyāti tatiyamaggādhigamāya.
『离染』即无爱。所谓离染因对断除喜乐厌恶而退，因断除嗔恨爱乐，谓喜乐生厌恶或得超越，即显现为喜乐之不净。『双别』即喜乐离染，两者二义之间。集即合成。途即方法。第二禅虽得，缺乏第三禅；故以断念平息第二禅为通向第三禅之途。
Upapattitoti samavāhitabhāvena patirūpato jhānupekkhāpi samavāhitameva antonītaṃ katvā pavattatīti āha ‘‘samaṃ passatī’’ti. Visadāyāti saṃkilesavigamena paribyattāya. Vipulāyāti sātisayaṃ mahaggatabhāvappattito mahatiyā. Thāmagatāyāti pītivigamena thirabhāvappattāya. Nanu cettha upekkhāvedanāva na sambhavati, tasmā kathamayaṃ tatiyajjhānasamaṅgī upekkhāya samannāgatattā ‘‘upekkhako’’ti vuccatīti ce? Na kevalaṃ vedanupekkhāva upekkhāti vuccati, atha kho aññāpi upekkhā vijjantīti dassento āha ‘‘upekkhā pana dasavidhā hotī’’tiādi. Tattha (dha. sa. aṭṭha. 163; visuddhi. 1.84) ‘‘idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno’’ti (a. ni. 6.1) evamāgatā khīṇāsavassa chasu dvāresu iṭṭhāniṭṭhachaḷārammaṇāpāthe parisuddhapakatibhāvāvijahanākārabhūtā upekkhā chaḷaṅgupekkhā nāma.
『起理』者，谓依对治法而起，谓如禅之理正式成。谓“等观”者，谓平等观察。谓“清净”者，谓染净俱除。谓“广大”者，谓无量广大。谓“稳固”者，谓喜离散故稳固。然此处无作无爱之等无感。故何以称为无爱者？非仅苦受等感苦无碍之无观，而是谓还有他观。故称无爱有十大种类。经中言：“比库见形不生喜怒，无喜无怒，常观若如”，为此说。有为尽除，于六入门美境无分别虑之等为无爱，即六足无爱。
Yā pana ‘‘upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharatī’’ti (dī. ni. 3.308) evamāgatā sattesu majjhattākārabhūtā upekkhā, ayaṃ brahmavihārupekkhā nāma.
所谓“依无爱心，将心转向一侧住”者，谓属于有情中间起无偏无倚之无爱，名为梵行无爱。
Yā ‘‘upekkhāsambojjhaṅgaṃ bhāveti vivekanissita’’nti (ma. ni. 1.27; saṃ. ni. 5.182, 190-191) evamāgatā sahajātadhammānaṃ majjhattākārabhūtā upekkhā, ayaṃ bojjhaṅgupekkhā nāma.
此处说「培养舍觉支缘独处而生」，依《大念处经》1.27及《相应部连诵》5.182、190-191，此为与生俱来的本性中内在形态的舍，是舍觉支中的舍。
Yā pana ‘‘kālena kālaṃ upekkhānimittaṃ manasi karotī’’ti (a. ni. 3.103) evamāgatā anaccāraddhanātisithilavīriyasaṅkhātā upekkhā, ayaṃ vīriyupekkhā nāma.
又说「随顺时机于心造作舍相」，依《增支部》3.103，此舍因缺乏决断力且精进松懈之故，称为精进舍。
Yā –
此舍者──
‘‘Kati saṅkhārupekkhā samathavasena uppajjanti, kati saṅkhārupekkhā vipassanāvasena uppajjanti? Aṭṭha saṅkhārupekkhā samathavasena uppajjanti, dasa saṅkhārupekkhā vipassanāvasena uppajjanti.
问：「多少种沙舍随止禅而生，多少种沙舍随观禅而生？」答案是：随止禅生八种沙舍，随观禅生十种沙舍。
‘‘Katamā aṭṭha saṅkhārupekkhā samathavasena uppajjanti? Paṭhamajjhānapaṭilābhatthāya nīvaraṇe paṭisaṅkhā santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ, dutiyajjhānapaṭilābhatthāya vitakkavicāre paṭisaṅkhā santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ, tatiyajjhānapaṭilābhatthāya pītiṃ paṭisaṅkhā santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ, catutthajjhānapaṭilābhatthāya sukhadukkhe paṭisaṅkhā santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ, ākāsānañcāyatanasamāpattipaṭilābhatthāya rūpasaññaṃ paṭighasaññaṃ nānattasaññaṃ paṭisaṅkhā santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ, viññāṇañcāyatanasamāpattipaṭilābhatthāya ākāsānañcāyatanasaññaṃ paṭisaṅkhā santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ, ākiñcaññāyatanasamāpattipaṭilābhatthāya viññāṇañcāyatanasaññaṃ paṭisaṅkhā santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ, nevasaññānāsaññāyatanasamāpattipaṭilābhatthāya ākiñcaññāyatanasaññaṃ paṭisaṅkhā santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ, imā aṭṭha saṅkhārupekkhā samathavasena uppajjanti.
为止禅而生者八种沙舍为： 第一，随禅的初得为断除烦恼而生之舍，即于阻碍断除中具足慧解的舍； 第二，随禅第二得由思维与辨别生之舍，即于思维辨别中具足慧解的舍； 第三，随禅第三得由喜乐生之舍，即于喜乐中具足慧解的舍； 第四，随禅第四得由苦乐相生之舍，即于苦乐对治中具足慧解的舍； 第五，随得空无边处禅得色相、反感及差异觉而生舍，即于色相、反感、差异觉三者中具慧解的舍； 第六，随得识无边处禅得空无边处相而生舍，即于空无边处相中具慧解的舍； 第七，随得无所有处禅得识无边处相而生舍，即于识无边处相中具慧解的舍； 第八，随得无想无行处禅得无所有处相而生舍，即于无所有处相中具慧解的舍。此八种舍随止禅而生。
‘‘Katamā dasa saṅkhārupekkhā vipassanāvasena uppajjanti? Sotāpattimaggapaṭilābhatthāya uppādaṃ pavattaṃ nimittaṃ āyūhanaṃ paṭisandhiṃ gatiṃ nibbattiṃ upapattiṃ jātiṃ jaraṃ byādhiṃ maraṇaṃ sokaṃ paridevaṃ upāyāsaṃ paṭisaṅkhā santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ, sotāpattiphalasamāpattatthāya uppādaṃ pavattaṃ nimittaṃ āyūhanaṃ paṭisandhiṃ paṭisaṅkhā santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ, sakadāgāmimaggapaalābhatthāya…pe… sakadāgāmiphalasamāpattatthāya…pe… anāgāmimaggapaṭilābhatthāya…pe… anāgāmiphalasamāpattatthāya…pe… arahattamaggapaṭilābhatthāya uppādaṃ pavattaṃ nimittaṃ āyūhanaṃ paṭisandhiṃ gatiṃ nibbattiṃ upapattiṃ jātiṃ jaraṃ byādhiṃ maraṇaṃ sokaṃ paridevaṃ upāyāsaṃ paṭisaṅkhā santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ, arahattaphalasamāpattatthāya…pe… suññatavihārasamāpattatthāya…pe… animittavihārasamaāpattatthāya uppādaṃ pavattaṃ nimittaṃ āyūhanaṃ paṭisandhiṃ paṭisaṅkhā santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ, imā dasa saṅkhārupekkhā vipassanāvasena uppajjantī’’ti (paṭi. ma. 1.57) –
为观禅而生者十种沙舍为： 随得初果士夫道时，生起现行、起因、作用、延续、结合、运动、般涅槃、发生、生死、老病死、忧伤哀痛困苦等诸相之舍，具慧解； 随得初果士夫果时，生起现行、起因、作用、延续、结合等相之舍，具慧解； 随得一来果士夫道时……（依同样顺序列举）……随得一来果士夫果时； 随得不来果士夫道时……随得不来果士夫果时； 随得阿拉汉道时，生起现行、起因、作用、延续、结合、运动、般涅槃、发生、生死、老病死、忧伤哀痛困苦等诸相之舍，具慧解； 随得阿拉汉果时； 随得空无所住定时； 随得无相定时，皆生起现行、起因、作用、延续之舍，具慧解。此十种沙舍随观禅而生（依《相应部一切部》1.57）。
Evamāgatā nīvaraṇādipaṭisaṅkhāsantiṭṭhanākārabhūtā upekkhā, ayaṃ saṅkhārupekkhā nāma.
如此说来，称为由五盖等所引起、具有坚固建立形态的平等心，这种平等心称为无碍平等心。
Tattha nīvaraṇe paṭisaṅkhāti pañca nīvaraṇāni pahātabbabhāvena paṭisaṅkhāya, pariggahetvāti attho. Santiṭṭhanāti nīvaraṇānaṃ pahānābhimukhībhūtattā tesaṃ pahānepi abyāpārabhāvūpagamanena majjhattatāya santiṭṭhanā. Saṅkhārupekkhāsūti nīvaraṇappahāne byāpārākaraṇena nīvaraṇasaṅkhātānaṃ saṅkhārānaṃ upekkhanāsūti attho. Esa nayo vitakkavicārādīsu uppādādīsu ca. Tattha uppādanti purimakammapaccayā khandhānaṃ idha uppattimāha. Pavattanti tathāuppannassa pavattiṃ. Nimittanti sabbampi tebhūmakaṃ saṅkhāragataṃ nimittabhāvena upaṭṭhānato. Āyūhananti āyatiṃ paṭisandhihetubhūtaṃ kammaṃ. Paṭisandhinti āyatiṃ upapattiṃ. Gatinti yāya gatiyā sā paṭisandhi hoti. Nibbattinti khandhānaṃ nibbattanaṃ. Upapattinti vipākappavattiṃ. Jātinti jarādīnaṃ paccayabhūtaṃ bhavapaccayā jātiṃ. Jarāmaraṇādayo pākaṭā eva.
此中「思惟五盖」指对五盖应当舍弃的性质生起思惟，义即是察取。所谓「坚固建立」，是由于对五盖舍弃趋向不散乱、不偏颇，内心中立稳定而得名。「无碍平等」则指借由止除烦恼，心不为五盖所动而平等无碍。此理道理适用于诸如思维、判断等思维活动。所说「生起」即是指由前世业所感而于色法蕴中产生现行；「转变」指产生之后的流转；「缘起标识」指作为三界中种种行相持续的缘起标识；「续流」指由先前业力所续起的今世现行；「续起」指续得现世业的生起；「去向」为行止往去处，即续流所指之境界；「生」为蕴中所生；「老死等」则为明显的因缘果报现象。
Ettha ca uppādādayo pañceva saṅkhārupekkhāñāṇassa visayavasena vuttā, sesā tesaṃ vevacanavasena. Nibbatti jātīti idañhi dvayaṃ uppādassa ceva paṭisandhiyā ca vevacanaṃ. Gati upapatti cāti idaṃ dvayaṃ pavattassa, jarādayo nimittassāti veditabbaṃ. Nanu cettha catūsu maggavāresu ‘‘uppāda’’ntiādīni pañca mūlapadāni, ‘‘gatī’’tiādīni dasa vevacanapadānīti pannarasa padāni vuttāni, chasu pana phalasamāpattivāresu pañca mūlapadāneva vuttāni, taṃ kasmāti ce? Saṅkhārupekkhāya tikkhabhāve sati kilesappahānasamatthassa maggassa sabbhāvato tassā tikkhabhāvadassanatthaṃ vevacanapadehi saha daḷhaṃ katvā mūlapadāni vuttāni, phalassa nirussāhabhāvena santasabhāvattā maggāyattattā ca mandabhūtāpi saṅkhārupekkhā phalassa paccayo hotīti dassanatthaṃ mūlapadāneva vuttānīti veditabbāni.
这里又说，生起等五种无碍平等心智的对象各自不同，余者皆为这些对象的扩充说明。生起和生的二语表明前者指生起与续得，后者指去向和老死等缘相。难道说在四次道集里，所谓“生起”等五根本词和“去向”等十续流词与十五词所论不同？事实上三无碍平等心与断除烦恼的道义，一切均以这根本词为严密说法；而果报则从属性浅而依赖此心，故专说根本词作为标志，表示无碍平等心是果之依止。
Tattha ‘‘sotāpattimaggapaṭilābhatthāyā’’tiādīsu catūsu maggavāresu suññatānimittappaṇihitamaggānaṃ aññataro vutto. ‘‘Sotāpattiphalasamāpattatthāyā’’tiādīsu catūsu phalavāresu pana appaṇihitaphalasamāpatti veditabbā. Kasmā? Suññatavihārasamāpattatthāya animittavihārasamāpattatthāyāti itarāsaṃ dvinnaṃ phalasamāpattīnaṃ visuṃ vuttattā. Aniccānupassanāvuṭṭhānavasena hi animittamaggo, tatheva phalasamāpattikāle animittaphalasamāpatti, dukkhānupassanāvuṭṭhānavasena appaṇihitamaggaphalasamāpattiyo, anattānupassanāvuṭṭhānavasaena suññatamaggaphalasamāpattiyo suttantanayena veditabbā. Evañca katvā suññatādivimokkhavasena magguppattihetubhūtā catasso, tathā appaṇihitaphalasamāpattiyā catasso, suññatavihāraanimittavihāravasena dveti dasa saṅkhārupekkhāvipassanāpaññā vuttā, samathasaṅkhārupekkhā pana appanāvīthiyā āsannapubbabhāge balappattaṃ bhāvanāmayañāṇaṃ.
其中“为得初果之道路”等四次道集所说的是空相而无标志的道；而“为得初果之果实”等四次果报中则观察果实未成显的状态。原因在于：通过无象禅而获空道，果实于初现亦是无象果；通过苦观禅获成就的非显果实；通过无我观禅而成的空果，皆是论义上的区别。如是归纳，因缘空解脱的四道，以及因初果未显而断惑的四道，兼具十种无碍平等智慧，因此所说非显果的四道与无碍平等慧并存。修止的无碍平等心为先导，近于定力，是修法的基础认知智慧。
Yā pana ‘‘yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti upekkhāsahagata’’nti (dha. sa. 150) evamāgatā adukkhamasukhasaññitā upekkhā, ayaṃ vedanupekkhā nāma.
又如「于何时生起谓心生起欲界善心并伴以无漏平等心」此类异常的苦乐不挂念的平等心，称为感受平等心。
Yā ‘‘yadatthi yaṃ bhūtaṃ, taṃ pajahati, upekkhaṃ paṭilabhatī’’ti (ma. ni. 3.71; a. ni. 7.55) evamāgatā vicinane majjhattabhūtā upekkhā, ayaṃ vipassanupekkhā nāma.
又如「随顺当体舍除一切所成事，而获平等心」此类以中道平衡观为本的平等心，称为观慧平等心。
Tattha yadatthi yaṃ bhūtanti khandhapañcakaṃ, taṃ muñcitukamyatāñāṇena pajahati. Upekkhaṃ paṭilabhatīti diṭṭhasovattikattayassa sappassa lakkhaṇavicinane viya diṭṭhalakkhaṇattayassa khandhapañcakassa saṅkhāralakkhaṇavicinane upekkhaṃ paṭilabhatīti attho.
那里，凡是构成五蕴的事物，借由对欲舍弃之心的知见而被放弃。所谓获得平等心，乃是如同观察一切事物的性质一致而辨别其差别一般，对五蕴的特性如行相分别、习气相区别，获得平等心，此即其义。
Yā pana chandādīsu yevāpanakesu āgatā sahajātānaṃ samappavattihetubhūtā upekkhā, ayaṃ tatramajjhattupekkhā nāma.
至于那些于欲念等烦恼中产生、根本自然共生且为其生起之因所促使的平等心，称为中道平等心。
Yā ‘‘upekkhako ca viharatī’’ti (dī. ni. 1.230; dha. sa. 163) evamāgatā aggasukhepi tasmiṃ apakkhapātajananī upekkhā, ayaṃ jhānupekkhā nāma.
所谓“平等心者，亦能安住”(见《大毗尼》1.230；《法句经集注》163)者，即便于最高极乐境中亦能生起无退转的平等心，这称为禅定平等心。
Yā pana ‘‘upekkhāsatipārisuddhiṃ catutthaṃ jhāna’’nti (dī. ni. 1.232; dha. sa. 165) evamāgatā sabbapaccanīkaparisuddhā paccanīkavūpasamanepi abyāpārabhūtā upekkhā, ayaṃ pārisuddhupekkhā nāma.
又所谓“四禅中平等心之正念纯净”(见《大毗尼》1.232；《法句经集注》165)，是指一切缘起之纯净、缘起灭之平息且不带嗔恨的平等心，此称净化平等心。
Tattha chaḷaṅgupekkhā ca brahmavihārupekkhā ca bojjhaṅgupekkhā ca tatramajjhattupekkhā ca jhānupekkhā ca pārisuddhupekkhā ca atthato ekā tatramajjhattupekkhāva hoti. Tena tena avatthābhedena panassā ayaṃ bhedo ekassapi sato sattassa kumārayuvatherasenāpatirājādivasena bhedo viya. Tasmā tāsu yattha chaḷaṅgupekkhā, na tattha bojjhaṅgupekkhādayo. Yattha vā pana bojjhaṅgupekkhā, na tattha chaḷaṅgupekkhādayo hontīti veditabbā. Yathā cetāsaṃ atthato ekībhāvo, evaṃ saṅkhārupekkhāvipassanupekkhānampi. Paññā eva hi sā kiccavasena dvidhā bhinnā. Yathā hi purisassa sāyaṃ gehaṃ paviṭṭhaṃ sappaṃ ajapadadaṇḍaṃ gahetvā pariyesamānassa taṃ thusakoṭṭhake nipannaṃ disvā ‘‘sappo nu kho, no’’ti avalokentassa sovattikattayaṃ disvā nibbematikassa ‘‘sappo, na sappo’’ti vicinane majjhattatā hoti, evameva yā āraddhavipassakassa vipassanāñāṇena lakkhaṇattaye diṭṭhe saṅkhārānaṃ aniccabhāvādivicinane majjhattatā uppajjati, ayaṃ vipassanupekkhā. Yathā pana tassa purisassa ajapadena daṇḍena gāḷhaṃ sappaṃ gahetvā ‘‘kintāhaṃ imaṃ sappaṃ aviheṭhento attānañca iminā aḍaṃsāpento muñceyya’’nti muñcanākārameva pariyesato gahaṇe majjhattatā hoti, evameva yā lakkhaṇattayassa diṭṭhattā āditte viya tayo bhave passato saṅkhāraggahaṇe majjhattatā, ayaṃ saṅkhārupekkhā. Iti vipassanupekkhāya siddhāya saṅkhārupekkhāpi siddhāva hoti. Iminā panesā vicinanagahaṇesu majjhattasaṅkhātena kiccena dvidhā bhinnā. Vīriyupekkhā pana vedanupekkhā ca aññamaññañca avasesāhi ca atthato bhinnā evāti.
六种平等心中，欲乐平等心、梵行平等心、觉支平等心、中道平等心、禅定平等心及净化平等心，从本义上而言，实为一体。以不同场合因缘而言，此差异犹如一位王子或执政官或诸侯君主间的分别，应当如此观察。因此，于某地若有欲乐平等心，即无觉支等余者；反之若有觉支平等心，即无欲乐等他者，此理应当分辨。正如诸心从本体上合一，五蕴无常等观察平等心亦复如是。智慧本为此机巧而二分，有如一位人子黄昏进入家中，见牙杖握于手中而好奇观察曰“此为杖乎非杖乎”，乃至随观察心之等价对立而生中道平等心。类似地，具初步洞察力的观者见五蕴无常等三法呈显而生中道平等心，此即观照平等心。如同该人以牙杖紧握复思量曰“我何以不放此杖以令自免”，此舍离之意念于观察中生起，故此理当名为舍别平等心（莹于现前所执之境）。如是，当观照平等心成熟时，舍别平等心亦得成就。就此类观察、审视、把持，因果中道分二；振作平等心与受相平等心及其余，依据内容略有分别。
Imāsaṃ pana dasannampi upekkhānaṃ bhūmipuggalādivasena vibhāgo tattha tattha vuttanayeneva veditabboti dassento āha ‘‘evamayaṃ dasavidhāpī’’tiādi. Tattha bhūmipuggalacittārammaṇatoti ‘‘chaḷaṅgupekkhā kāmāvacarā, brahmavihārupekkhā rūpāvacarā’’ti evamādinā bhūmito. ‘‘Chaḷaṅgupekkhā khīṇāsavasseva, brahmavihārupekkhā tiṇṇampi puthujjanasekkhāsekkhāna’’nti evamādinā puggalato. ‘‘Chaḷaṅgupekkhā somanassupekkhāsahagatacittasampayuttā’’tiādinā cittato. ‘‘Chaḷaṅgupekkhā chaḷārammaṇā, brahmavihārupekkhā dhammārammaṇā’’tiādinā ārammaṇato. Khandhasaṅgahaekakkhaṇakusalattikasaṅkhepavasenāti ‘‘vedanupekkhā vedanākkhandhena saṅgahitā, itarā nava saṅkhārakkhandhenā’’ti khandhasaṅgahavasena. Chaḷaṅgupekkhā brahmavihārabojjhaṅgajhānapārisuddhitatramajjhattupekkhā ca atthato ekā, tasmā ekakkhaṇe tāsu ekāya sati na itarā, tathā saṅkhārupekkhāvipassanupekkhāpi veditabbā, vedanāvīriyupekkhānaṃ ekakkhaṇe siyā uppattīti evaṃ ekakkhaṇavasena. Chaḷaṅgupekkhā abyākatā, brahmavihārupekkhā kusalābyākatā, tathā sesā, vedanupekkhā pana siyā akusalāpīti evaṃ kusalattikavasena. Dasapetā saṅkhepato cattārova dhammā vīriyavedanātatramajjhattatāñāṇavasenāti evaṃ saṅkhepavasena.
上述十种平等心之分法，依其基础、主体、上的约定项，应当据所述分别辨明，释曰：“此即十种平等心”。其中依对象及心体如：“欲乐平等心属于欲界行者，梵行平等心属于色界行者”等等。又曰：“欲乐平等心于已断烦恼中生，梵行平等心则超越入学凡夫的修行阶段。”又曰：“欲乐平等心与有喜悦平等心相应”，又曰：“欲乐平等心取六蕴，梵行平等心取法蕴”的各种体相。五蕴结合于一瞬的精妙善巧简约定理，谓“受平等心结合于受蕴，余九种结合于习蕴”。欲乐平等心、梵行平等心、觉支平等心、中道平等心与禅定平等心，实则本质统一，故于一瞬间生发者仅一；同样，五蕴观察平等心亦复如此。欲乐平等心未作表明，梵行平等心乃善表明，其余同理。受平等心则为不善，基于此类善恶差别。十类归纳简述为：四法——振作、受、禅定之中道，凭此一念，理即得成。
Idāni idhādhippetāya jhānupekkhāya lakkhaṇādiṃ niddhāretvā dassento āha ‘‘lakkhaṇādito panā’’tiādi. Tattha anābhogarasāti paṇītasukhepi tasmiṃ avanatipaṭipakkhakiccāti attho. Abyāpārapaccupaṭṭhānāti satipi sukhapāramippattiyaṃ tasmiṃ sukhe abyāvaṭā hutvā paccupatiṭṭhati, sampayuttānaṃ vā tattha abyāpāraṃ paccupaṭṭhapetīti attho. Sampayuttadhammānaṃ khobhaṃ uppilavañca āvahantehi vitakkādīhi abhibhūtattā aparibyattaṃ tattha tatramajjhattatāya kiccaṃ, tadabhāvato idha paribyattanti āha ‘‘aparibyattakiccato’’ti. Tenevāha ‘‘aparibyattaṃ hī’’tiādi.
现在针对此处所指定的禅那观察及其体相等加以阐述，示现并说：“体相等开始”等内容。其意指此处所说的不生烦恼者，是指即便在良善安乐中，也不违背下面的实践工作。“无违境之随顺持”为《念处经》中关于念住恒顺至彼乐处的教义解说，言其于乐境中无别障碍而能坚守，如此获安乐而无阻碍，故称“随顺持”。对禅那中相应法中由烦恼起其忧患及散乱等心的覆盖所受困扰，因其未得平息，于其中间状态仍有所转动之行为，因其行为未被止息，故言“未止息之行为”。对此，进一步说“未止息耶”之意。终引作“未止息也”云云。
Idānisato ca sampajānoti ettha ‘‘vuccatī’’ti ajjhāharitabbaṃ. Saratīti iminā ‘‘sato’’ti padassa kattusādhanatamāha. Sampajānātīti sammadeva pajānāti. Puggalenāti puggalādhiṭṭhānena. Saraṇaṃ cintanaṃ upaṭṭhānaṃ lakkhaṇametissāti saraṇalakkhaṇā. Sammussanapaṭipakkho asammussanaṃ kiccaṃ etissāti asammussanarasā. Kilesehi ārakkhā hutvā paccupatiṭṭhati, tato vā ārakkhaṃ paccupaṭṭhapetīti ārakkhapaccupaṭṭhānā. Asammuyhanaṃ sammadeva pajānanaṃ, sammohapaṭipakkho vā asammoho lakkhaṇametassāti asammohalakkhaṇaṃ. Tīraṇaṃ kiccassa pāragamanaṃ. Pavicayo vīmaṃsā. Kāmaṃ upacārajjhānādiṃ upādāya paṭhamadutiyajjhānānipi sukhumāneva, imaṃ pana uparimajjhānaṃ upādāya ‘‘oḷārikattā pana tesaṃ jhānāna’’nti vuttaṃ, sā ca oḷārikatā vitakkādithūlaṅgatāya veditabbā. Keci ‘‘bahucetasikatāyā’’ti ca vadanti. Bhūmiyaṃ viya purisassāti purisassa bhūmiyaṃ gati viyāti vuttaṃ hoti. Gati sukhā hotīti tesu jhānesu gati sukhā hoti. Abyattaṃ tattha satisampajaññakiccanti ‘‘idaṃ nāma dukkaraṃ karīyatī’’ti vattabbassa abhāvato vuttaṃ. Oḷārikaṅgappahānena pana sukhumattāti ayamattho kāmaṃ dutiyajjhānepi sambhavati, tathāpi yebhuyyena avippayogībhāvena vattamānesu pītisukhesu pītisaṅkhātassa oḷārikaṅgassa pahānena sukhumatāya idha sātisayo satipaññābyāpāroti vuttaṃ ‘‘purisassā’’tiādi. Dhenuṃ pivatīti dhenupago, dhenuyā khīraṃ pivantoti vuttaṃ hoti. Punadeva pītiṃ upagaccheyyāti hānabhāgiyaṃ jhānaṃ siyā , dutiyajjhānameva sampajjeyyāti attho. Tenāha ‘‘pītisampayuttameva siyā’’ti. Idañca atimadhuraṃ sukhanti tatiyajjhāne sukhaṃ sandhāyāha, atimadhuratā cassa pahāsodagyasabhāvāya pītiyā abhāveneva veditabbā. Idanti ‘‘sato sampajāno’’ti padadvayaṃ.
现说“具念且正知”此语中应释“具念”之所以然。“具念”一词由此处“念”(sati)字所作的巧便引申而得。“正知”意谓真正知晓。“执者”指因依他人身心而起之执受。“依处相”指守护、正念及特征等。“随顺作业”乃破除不随顺者之行为。“非随顺”谓不具随顺之味。因除染污之护持而获守护，称为护持显现。此意亦指示“护持之持守”。“不专护”指正知之精确了解，或亦称逆妄之除异特征。渡过为彼业之超越，检验亦如是。喻说“欲界禅那”取修第一、二禅于细微境，然此上中禅谓“溃散于思维”故曰“思维堆积”等。有人言“多念者”等。喻如人成行路。“行”谓行至安乐之处。未散乱之意，正与具念与正知之职分相应，言“难为之事虽为避免”而言之。由除去粗重妄念细微至细腻之境，此谓欲界二禅之乐；即便于第一二禅中，因乐胜分之缘，故有念慧与无烦恼之功用，故称“具念与正知之无碍”。譬如牛饮奶，牛饮奶喻以释义，复说必至欢喜生起禅那，意指第二禅应得欢喜相续也。为此说“必长具欢喜相续”云云。第三禅者，是极为甘美之乐，彼乐不具欢喜故其乐为轻妙，以嗔恚消失为其标志。“具念且正知”二词由此而来。
Sukhañca kāyena paṭisaṃvedesinti ettha kathamābhogena vinā sukhapaṭisaṃvedanāti āha ‘‘kiñcāpī’’tiādi. Yasmā tassa nāmakāyena sampayuttaṃ sukhaṃ, tasmā etamatthaṃ dassento ‘‘sukhañca kāyena paṭisaṃvedesi’’nti āhāti yojetabbaṃ. Ayaṃ panettha saṅkhepattho – ‘‘sukhaṃ vedayāmī’’ti evamābhoge asatipi nāmakāyena cetasikasukhaṃ, kāyikasukhaheturūpasamuṭṭhāpanena kāyikasukhañca jhānasamaṅgī paṭisaṃvedetīti vuccatīti. Tassāti jhānasamaṅgino. Yaṃ vā tanti yaṃ vā taṃ yathāvuttaṃ nāmakāyasampayuttaṃ sukhaṃ. Taṃsamuṭṭhānenāti tato samuṭṭhitena atipaṇītena rūpena assa jhānasamaṅgino rūpakāyo yasmā phuṭo, tasmā etamatthaṃ dassentoti sambandhitabbaṃ. Yassāti rūpakāyassa. Phuṭattāti byāpitattāti attho. Yathā hi udakena phuṭṭhasarīrassa tādise phoṭṭhabbe phuṭṭhe sukhaṃ uppajjati, evaṃ etehi jhānacittasamuṭṭhitehi rūpehi phuṭṭhasarīrassa. Jhānā vuṭṭhitopīti jhānamhā vuṭṭhitopi. Sukhaṃ paṭisaṃvedeyyāti cittasamuṭṭhitarūpehi avasesatisamuṭṭhitarūpasaṅghaṭṭanena uppannakāyaviññāṇena kāyikaṃ sukhaṃ paṭisaṃvedeyya. Etamatthanti vuttanayena cetasikakāyikasukhapaṭisaṃvedanasaṅkhātaṃ atthaṃ.
“乐性与身共觉”意指，若无受身感受之能，则无乐感受，故言“不然”以破此误。既然此乐与身相依，故彼显示曰“感受乐性与身共觉”者。此处为总述意，谓“感受之乐”。“长老”意谓以人身为依止者。所谓“依止”即护念充足与体相等也。“随顺行为”是指有或无随顺之行为。“未随顺”者指非随顺之味。“斥伏”是因烦恼被护持而达此随顺状态，此谓护持的涵义。“不倾倒”以正知而善护持，故能正守。此为“护持之护持”。“非迷惑”意谓知见确实无误，即非惑之随顺相也，“断惑相”之属。所谓渡越意为越过烦恼的界限。“入取”、“考察”等是指以欲界禅那第一、二禅之乐为依止。然上中禅者曰“念之堆积”，是因思维堆积聚起而有之。有人言“多念者”等。以此比喻人生之行路。“行”为行至安乐之所，谓诸禅均属安乐境界。言其不涣乱，即无难行之事，故说“彼自然难作”。因除去粗重妄念而由此轻微禅悦为依止，此，即第二禅具此义。亦说第二禅中有带欢喜之乐得现，以此显示中禅之乐，并称之为具念且正知之名。
Yanti hetuatthe nipāto, yasmāti attho. Tenāha ‘‘yaṃjhānahetū’’ti. Ācikkhantītiādīni padāni kittanatthānīti adhippāyenāha ‘‘pasaṃsantīti adhippāyo’’ti. Kintīti pasaṃsanākārapucchā. Sukhapāramippatteti sukhassa paramaṃ pariyantaṃ patte. Sukhābhisaṅgenāti sukhasmiṃ ālayena. Edisesu ṭhānesu satiggahaṇeneva sampajaññampi gahitaṃ hotīti idha pāḷiyaṃ satiyā eva gahitattā evaṃ upaṭṭhitassatitāya satimā icceva vuttaṃ, sampajānoti heṭṭhā vuttattā vā. Asaṃkiliṭṭhanti kilesehi asammissattā asaṃkiliṭṭhaṃ. Jhānakkhaṇe nippariyāyato cetasikasukhameva labbhatīti ‘‘sukhaṃ nāmakāyena paṭisaṃvedetī’’ti vuttaṃ. Tatiyanti gaṇanānupubbato tatiyantiādi heṭṭhā vuttanayānusārena veditabbaṃ.
有关“其因缘”的章节标题，此即其义。故曰“诸禅因”。“赞叹”等词乃以种种词汇的赞扬表达，即赞叹辞。疑问“什么”即为赞叹之意。“乐之极致”是指乐达至其极限境地。“乐之聚集处”意谓乐之所在之所。“护持等”意指于先前各处如护念等都达到完全追随之状态，此中正以“念”的护持为主要。此“念”乃固守之义，谓念之为持护者。此意亦隐示“念具足而所护持”。所谓“正知”，行者所知悉也。“不染污”为不受谬染之意。在禅觉成为极乐时，知觉无染之显现而得，其义即“以名色受乐”，故曰“以名色乐感受”。第三禅之意即以上语义依次依次表达，若要详述则请依循次序了解。
Tatiyajjhānakathā niṭṭhitā. · 第三禅那之论已毕。
Catutthajjhānakathā第四禅那之论
‘‘Pubbevā’’ti vuttattā ‘‘kadā pana nesaṃ pahānaṃ hotī’’ti codanaṃ samuṭṭhāpetvā āha ‘‘catunnaṃ jhānānaṃ upacārakkhaṇe’’ti. Evaṃ veditabbanti sambandho. Pahānakkamena avuttānanti ettha pahānakkamo nāma pahāyakadhammānaṃ uppattipaṭipāṭi. Tena pana vuccamāne ‘‘dukkhaṃ domanassaṃ sukhaṃ somanassa’’nti vattabbaṃ siyā, kasmā ito aññathā vacananti āha ‘‘indriyavibhaṅge’’tiādi . Uddesakkamenāti ‘‘sukhindriyaṃ dukkhindriyaṃ somanassindriyaṃ domanassindriya’’nti evaṃ pavattauddesakkamena.
释“以往已然”之说，意谓“何时彼等舍弃遂成正趣？”提出疑问而兴起此因，于“四禅结合护持”中诠释之。言由舍弃初起，故得“苦、忧、乐、哀”皆应了知，故从此处起有别义，于“根别解脱”中出言此义，故言“根别解脱”等开示也。
Atha kasmā jhānesveva nirodho vuttoti sambandho. Kattha cuppannaṃ dukkhindriyanti attano paccayehi uppannaṃ avikkhambhitaṃ dukkhindriyaṃ. Kattha ca aparisesaṃ nirujjhatīti nirodhaṭṭhānaṃ nirodhakāraṇaṃ pucchati. Tena katthāti pucchāya etthāti vissajjanepi hetumhi bhummavacanaṃ daṭṭhabbaṃ. Jhānānubhāvanimittañhi anuppajjantaṃ dukkhindriyaṃ aparisesaṃ nirujjhatīti vuttaṃ. Atisayanirodho suṭṭhu pahānaṃ ujupaṭipakkhena vūpasamo. Nirodho pahānamattaṃ. Nānāvajjaneti yena āvajjanena appanāvīthi, tato bhinnāvajjane anekāvajjane vā. Appanāvīthiyañhi upacāro ekāvajjano, itaro anekāvajjano anekakkhattuṃ pavattanato. Visamanisajjāya uppannakilamatho visamāsanupatāpo. Pītipharaṇenāti pītiyā pharaṇarasattā pītisamuṭṭhānānaṃ vā paṇītarūpānaṃ kāyassa byāpanato vuttaṃ. Tenāha ‘‘sabbo kāyo sukhokkanto hotī’’ti. Paṇītarūpaphuṭṭhasarīrassa sukhokkantakāyattā kuto dukkhuppatti visamāsanupatāpādināti āha ‘‘paṭipakkhena avihatattā’’ti. Vitakkavicārapaccayepīti pi-saddo aṭṭhānappayutto, so ‘‘pahīnassā’’ti ettha ānetvā sambandhitabbo. Pahīnassapi domanassindriyassāti idañca ‘‘siyā uppattī’’ti iminā sambandhitabbaṃ. Etanti domanassindriyaṃ. ‘‘Uppajjatī’’ti iminā sambandho. ‘‘Tassa mayhaṃ aticiraṃ vitakkayato vicārayato kāyopi kilami, cittampi ūhaññī’’ti vacanato kāyacittakhedānaṃ vitakkavicārapaccayatā veditabbā. Vitakkavicārabhāveti ettha ‘‘uppajjati domanassindriya’’nti ānetvā sambandhitabbaṃ. Tatthassa siyā uppattīti tattha dutiyajjhānūpacāre assa pahīnassapi domanassindriyassa uppatti bhaveyya.
接着，为何说“仅于禅中有灭”？此与前因缘相联之理。何以为现有痛苦根虽现对应缘起而生，然却不中断？何以禅乃是痛苦根不余遗地灭尽之处？提出质问。对此言，从禅中之体验境界思惟禅那中痛苦根得至断除乃至寂灭。究竟清净灭为正当之放下，随其正趣而得之。灭即舍弃之义。所谓“种种烦恼”即因诸烦恼不同故名诸烦恼。烦恼之分类可一或多起，或一而起，或多而起，或多时同时起。由不定众乱之烦恼，生压迫与不安。所谓“以喜为蔽”意为因喜心覆盖于身之极乐状态中。故曰“身皆充满安乐”。彼极乐之身如已满牛奶之牛体，亦可喻为因欢喜聚集而具足之身。因捨离相对之邪恶妨碍，虽有苦根缘起，因其对治已彻底，故至安乐身中无苦之发生，名曰“相对之对治”。“念与思维之因缘”乃指一切邪念与思维除尽后之状态，故应将此取作为正理的因缘基础。此时若有苦根仍起，必是次禅护持初起时已出现之烦恼根。
Ettha ca yadeke vadanti ‘‘tatthassa siyā uppattīti vadantena jhānalābhīnampi domanassuppatti atthīti dassitaṃ hoti, tena ca anīvaraṇasabhāvo lobho viya dosopi atthīti dīpeti. Na hi dosena vinā domanassaṃ pavattati, na cettha paṭṭhānapāḷiyā virodho cintetabbo. Yasmā tattha parihīnajjhānaṃ ārammaṇaṃ katvā pavattamānaṃ domanassaṃ dassitaṃ, aparihīnajjhānaṃ ārammaṇaṃ katvā uppajjamānassa domanassassa asambhavato jhānalābhīnaṃ sabbaso domanassaṃ nuppajjatīti ca na sakkā vattuṃ aṭṭhasamāpattilābhino api tassa uppannattā, na heva kho so parihīnajjhāno ahosī’’ti, taṃ ayuttaṃ anīvaraṇasabhāvassa domanassassa abhāvato. Yadi siyā, rūpārūpāvacarasattānampi uppajjeyya, na ca uppajjati. Tathā hi āruppe kāmacchandanīvaraṇaṃ paṭicca thinamiddhanīvaraṇaṃ uddhaccanīvaraṇaṃ avijjānīvaraṇantiādīsu byāpādakukkuccanīvaraṇāni anuddhaṭāni, na cettha anīvaraṇatāpariyāyo kāmacchandādīnampi anīvaraṇānaṃyeva nīvaraṇasadisatāya nīvaraṇapariyāyassa vuttattā. Yaṃ pana vuttaṃ ‘‘aṭṭhasamāpattilābhino api tassa uppannattā’’ti, tampi akāraṇaṃ uppajjamānena ca domanassena jhānato parihāyanato. Lahukena pana paccayena parihīnaṃ tādisā naṃ appakasireneva paṭipākatikaṃ karontīti daṭṭhabbaṃ. ‘‘Tatthassa siyā uppattī’’ti idaṃ pana parikappanavacanaṃ upacārakkhaṇe domanassassa appahīnabhāvadassanatthaṃ. Tathā hi vuttaṃ ‘‘na tveva antoappanāya’’nti. Yadi pana tadā domanassaṃ uppajjeyya, paṭhamajjhānampissa parihīnamevāti daṭṭhabbaṃ. Pahīnampi somanassindriyaṃ pīti viya na dūreti katvā ‘‘āsannattā’’ti vuttaṃ. Nānāvajjanūpacāre pahīnampi pahānaṅgaṃ paṭipakkhena avihatattā antarantarā uppajjeyya vāti imamatthaṃ dassento ‘‘appanāppattāyā’’tiādimāha. Tādisāya āsevanāya icchitabbattā yathā maggavīthito pubbe dve tayo javanavārā sadisānupassanāva pavattanti, evamidhāpi appanāvārato pubbe dve tayo javanavārā upekkhāsahagatāva pavattantīti vadanti.
此处有些人说『那里可能会出现烦恼』，以此论证修得禅定者也会产生忧愁，因而认为烦恼如贪欲、嗔恨等性质不可遮蔽，实具有存在意义。然则，没有嗔恨便不会生起忧愁，在此无须思考聚集与破坏的问题。由于观察到在破坏禅所启动时忧愁的显现，反观未被破坏禅所启发的，无以不可能出现忧愁，也无法说明即使修得八支禅定者忧愁亦必产生的现象，因此说其为无垢性质的忧愁的缺失。若有忧愁，色声等有情亦应生起忧愁，但事实并非如此。诸无色禅处以欲恚等烦恼为障碍、以昏沉为障碍、以掉举追悔为障碍、以无明等为障碍之类，若无遮蔽制止，何以遮蔽才得以制止欲等烦恼，遮蔽之说即针对遮蔽者的遮蔽属性而言。所言『即使得八支禅定，忧愁仍然生起』者，也是由于缘起忧愁，以及禅中忧愁从破坏禅中产生。通过微妙因缘，非凡破坏禅者不到轻微影响都会产生，因此可知『那里可能出现忧愁』乃破坏之凭借。不以此囿中忧愁损毁为理解该语之意。因正所谓『无是终极发作』，若当下忧愁生起，则禅修初期必失；即使失亦如喜悦感官之喜悦感未久止，故称为『临近存在』。由各种染染污染的反面，虽失多端所依，尚有间断生成之欲求。因此说为『未生初境』之状态。此中现象如道路明了，前方二三道路快走相似，正如前道生起无意间的平等心状态般，而谓之不生忧愁。
Samāharīti samānesi, saṅgahetvā abhāsīti attho. Sukhumāti sukhadukkhāni viya anoḷārikattā avibhūtatāya sukhumā, tato eva anuminitabbasabhāvattā dubbiññeyyā. Duṭṭhassāti duṭṭhapayogassa, duddamassāti attho. Sakkā hoti esā gāhayitunti aññāpohananayena sakkā gāhayitunti adhippāyo. Adukkhamasukhāya cetovimuttiyāti idameva catutthaṃ jhānaṃ daṭṭhabbaṃ. Paccayadassanatthanti adhigamassa upāyabhūtapaccayadassanatthaṃ. Tenāha ‘‘dukkhappahānādayo hi tassā paccayā’’ti. Dukkhappahānādayoti ca sopacārā paṭhamajjhānādayovettha adhippetā. Pahīnāti vuttāti ‘‘pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā’’ti (ma. ni. 3.147; saṃ. ni. 5.1021) vuttattā. Etāti sukhādayo vedanā. Sukhaṃsomanassassa paccayoti vasanagandhālepanapupphābharaṇasamālepanādinibbattaṃ kāyikasukhaṃ somanassassa paccayo. ‘‘Sukhāya kho, āvuso visākha vedanāya, rāgānusayo anusetī’’ti (ma. ni. 1.465) vacanato āha ‘‘somanassaṃ rāgassa paccayo’’ti. ‘‘Dukkhāya kho, āvuso visākha, vedanāya paṭighānusayo anusetī’’ti vacanato vuttaṃ ‘‘domanassaṃ dosassa paccayo’’ti. Sukhādighātenāti sukhādīnaṃ pahānena.
合取之义即指集合、聚合之义。细微之义如苦乐之类，经由不生显现而不具具体形态，因其性质难以分辨，故应舍弃难思之见。恶劣之义为恶劣作用，恶运之义即为其意。『可行』指凭借某种教导或引导可以行之意。『不苦不乐心解脱』者，此处乃观第四禅的含义。『缘现诸法之观』意即为达成之便利条件。于是谓『这些缘起包含诸苦之断除』。此处之苦断除或指初禅等诸禅所断之苦。谓之『五结缚的开端灭除』（马尼尼经注），乃经文所说。『乐等』为感受诸乐之义。乐为悦心所缘，因诸色香味触乐等所依。『以乐为缘』可见于经文，如『大悦称赞维萨卡，以乐为热爱欲染之缘』，此谓诸乐乃贪渴之因，愤怒之缘即苦。乐之激发即是在此。
Adukkhamasukhanti ettha na dukkhanti adukkhaṃ, dukkhavidūraṃ. Yasmā tattha dukkhaṃ natthi, tasmā vuttaṃ ‘‘dukkhābhāvenā’’ti. Asukhanti etthāpi eseva nayo. Etenāti dukkhasukhapaṭikkhepavacanena. Paṭipakkhabhūtanti idaṃ idha tatiyavedanāya dukkhādīnaṃ samatikkamavasena pattabbattā vuttaṃ, na kusalākusalānaṃ viya ujuvipaccanīkatāya. Iṭṭhāniṭṭhaviparītānubhavanalakkhaṇāti iṭṭhāniṭṭhaviparītassa majjhattārammaṇassa, iṭṭhāniṭṭhaviparītaṃ vā majjhattākārena anubhavanalakkhaṇā. Tato eva majjhattarasā. Avibhūtapaccupaṭṭhānāti sukhadukkhāni viya na vibhūtākārā piṭṭhipāsāṇe migagatamaggo viya tehi anumātabbāvibhūtākāropaṭṭhānā. Sukhanirodho nāma idha catutthajjhānūpacāro, so padaṭṭhānaṃ etissāti sukhanirodhapadaṭṭhānā. Upekkhāsatipārisuddhinti purimapade uttarapadalopenetaṃ samāsapadanti āha ‘‘upekkhāya janitasatipārisuddhi’’nti. Sabbapaccanīkadhammaparisuddhāya paccanīkasamanepi abyāvaṭāya pārisuddhupekkhāya vattamānāya catutthajjhāne sati sampahaṃsanapaññā viya suparisuddhā suvisadā ca hotīti āha ‘‘satiyā pārisuddhi, sā upekkhāya katā na aññenā’’ti. Yadi tatramajjhattatā idha ‘‘upekkhā’’ti adhippetā, kathaṃ satiyeva pārisuddhāti vuttāti āha ‘‘na kevala’’ntiādi. Satisīsenāti satiṃ uttamaṅgaṃ katvā, padhānaṃ katvāti vuttaṃ hoti.
所谓不苦不乐，是指既非苦亦非苦之外道之境，因无苦故说为『无苦』。同理，所谓不乐也是如此，此处以苦乐二法置于对立而加以排斥。所谓对立，乃是指第三种感受对苦乐超越之现象。所谓喜、厌即喜乐不喜、厌恶难受之经验特征。喜乐之正中为中味，是喜乐苦厌的中间现象。感受二种同一性质，犹如非具体而非抽象之对待呈现。所谓未构造之专注，是止观之进阶，以此促进正念之清净。所谓清净乃指从趋持至善至明之正念。此清净不可由他法而成，乃由正念本身悟得。若以适中之义论之，则所谓『中正正念』即为最佳之正念，谓习为根本道，正当专注。
Evamapi kasmā idheva sati ‘‘upekkhāsatipārisuddhī’’ti vuttāti anuyogaṃ sandhāya ‘‘tattha kiñcāpī’’tiādi vuttaṃ. Tattha heṭṭhā tīsu jhānesu vijjamānāyapi tatramajjhattatāya paccanīkābhibhavanato sahāyapaccayavekallato ca apārisuddhi, tathā taṃsampayuttānaṃ tadabhāvato idha pārisuddhīti imamatthaṃ upamāvasena dassetuṃ ‘‘yathā panā’’tiādi vuttaṃ. Sūriyappabhābhibhavāti sūriyappabhāya abhibhuyyamānattā. Atikkhatāya candalekhā viya rattipi sommasabhāvā sabhāgāya rattiyameva ca candalekhā samujjalatīti sā tassā saṅgayhatīti dassento ‘‘sommabhāvena ca attano upakārakattena vā sabhāgāya rattiyā’’ti āha. Sesamettha uttānatthameva.
此处正说明为何正念清净以『舍念正念清净』之辞来称呼。接着释义『那有什么？』之问，说明中禅遂层所横溢之辅助观察及不纯之配合约束影响，使其正念不纯，借以喻以『如曰：太阳光盛，月痕被掩且夜暗，星辰亦亮』，喻明其俱而相制约之事实，是谓『由明相而知其正念清净』。此即总结至此，终结该义。
Catutthajjhānakathā niṭṭhitā. · 第四禅那之论已毕。
Pubbenivāsakathā宿住随念之论
§12
12. Rūpavirāgabhāvanāvasena pavattaṃ catubbidhampi arūpajjhānaṃ catutthajjhānasaṅgahamevāti āha ‘‘cattāri jhānānī’’ti. Yuttaṃ tāva cittekaggatā bhavokkamanatthatā viya vipassanāpādakatāpi catunnaṃ jhānānaṃ sādhāraṇāti tesaṃ vasena ‘‘cattāri jhānānī’’ti vacanaṃ, abhiññāpādakatā pana nirodhapādakatā ca catutthasseva jhānassa āveṇikā, sā kathaṃ catunnaṃ jhānānaṃ sādhāraṇā vuttāti? Paramparādhiṭṭhānabhāvato. Padaṭṭhānapadaṭṭhānampi hi padaṭṭhānantveva vuccati, kāraṇakāraṇampi kāraṇanti yathā ‘‘tiṇehi bhattaṃ siddha’’nti. Evañca katvā payojananiddese aṭṭhasamāpattiggahaṇaṃ samatthitaṃ hoti. Cittekaggatatthānīti ittasamādhatthāni, diṭṭhadhammasukhavihāratthānīti attho. Cittekaggatāsīsena hi diṭṭhadhammasukhavihāro vutto, sukkhavipassakakhīṇāsavavasena cetaṃ vuttaṃ. Tenāha ‘‘ekaggacittā sukhaṃ divasaṃ viharissāmā’’ti. Bhavokkamanatthānīti bhavesu nibbattiatthāni. Sattāhaṃ nirodhasamāpattiyā samāpajjanato āha ‘‘sattāhaṃ acittakā hutvā’’ti. Kasmā pana sattāhameva nirodhaṃ samāpajjantīti? Tathākālaparicchedakaraṇato, tañca yebhuyyena āhārūpajīvīnaṃ sattānaṃ upādinnakappavattassa ekadivasaṃ bhuttāhārassa sattāhameva yāpanato.
第十二，谓以离色欲烦恼之修证而起之四种无色禅定乃第四禅定的集合而已，故称『四禅』。此谓禅定乃心意集中而为般若生起之助缘，故四禅共称，惟第四禅具止及般若的性质兼备，故居中而起为殊。为何四禅共称？此乃以因果依止之义。句中『住于所处』犹如因缘的层层依存，犹如『有三种草获成饭』，先后具足因果依存，俱为用意，因缘相资。故以此说境，四禅自能成就八支禅定之总摄。意谓心一境性、唯乐生活之意。谓已离诸烦恼故，称此禅为极乐。谓凡众生，由于投生于有形界者，因一日食养，而可生存七日。
Kā (visuddhi. 2.867-868) panāyaṃ nirodhasamāpatti nāma, ke taṃ samāpajjanti, ke na samāpajjanti, kattha samāpajjanti, kasmā samāpajjanti, kathañcassā samāpajjanaṃ hotīti? Vuccate – tattha kā panāyaṃ nirodhasamāpatti nāmāti yā anupubbanirodhavasena cittacetasikānaṃ dhammānaṃ appavatti. Ke taṃ samāpajjanti, ke na samāpajjantīti sabbepi puthujjanasotāpannasakadāgāmino sukkhavipassakā ca anāgāmiarahanto na samāpajjanti, aṭṭhasamāpattilābhino pana anāgāmino khīṇāsavā ca samāpajjanti. Kattha samāpajjantīti pañcavokārabhave. Kasmā? Anupubbasamāpattisabbhāvato. Catuvokārabhave pana paṭhamajjhānādīnaṃ uppattiyeva natthi, tasmā na sakkā tattha samāpajjituṃ. Kasmā samāpajjantīti saṅkhārānaṃ pavattibhede ukkaṇṭhitvā ‘‘diṭṭhadhamme acittakā hutvā nirodhaṃ nibbānaṃ patvā sukhaṃ viharissāmā’’ti. Kathañcassā samāpajjanaṃ hotīti samathavipassanāvasena ussakkitvā katapubbakiccassa nevasaññānāsaññāyatanaṃ nirodhayato evamassā samāpajjanaṃ hoti. Yo hi samathavaseneva ussakkati, so nevasaññānāsaññāyatanasamāpattiṃ patvā tiṭṭhati. Yopi vipassanāvaseneva ussakkati, so phalasamāpattiṃ patvā tiṭṭhati. Yo pana ubhayavaseneva ussakkitvā nevasaññānāsaññāyatanaṃ nirodheti, so taṃ samāpajjatīti ayamettha saṅkhepo.
为何称为止灭定？因止灭定乃逐渐系列禅的止息之现象。谁得此禅，谁不得此禅，何处得，何故得，以何所得？据说，此为按次渐灭，心意附属法退散之性质。凡是愚者、入流果者、三果往果者、声闻、缘觉、阿拉汉不生止灭禅，而得八支禅定之阿拉汉及已断染者得之。何处得？五大障碍俱集时。为何得？因按次渐进。谓四大禅等未起止灭时，不能进入止灭。故四禅时，止灭禅定不生。为何得止灭禅？因觅求，强勤修习之故。如何得止灭现象，乃在止观双运，令正思惟前行，既未生亦非生补记禅之止灭时得。专止者止于止灭未生，专观者止于果证止灭。若两法兼行，则止观共进断止灭，此言稍微概要。
Ayaṃ pana vitthāro – idha bhikkhu nirodhaṃ samāpajjitukāmo paṭhamajjhānaṃ samāpajjitvā vuṭṭhāya tattha saṅkhāre aniccato dukkhato anattato vipassati. Vipassanā ca panesā tividhā saṅkhārapariggaṇhanakavipassanā phalasamāpattivipassanā nirodhasamāpattivipassanāti. Tattha saṅkhārapariggaṇhanakavipassanā mandā vā tikkhā vā maggassa padaṭṭhānaṃ hotiyeva. Phalasamāpattivipassanā tikkhāva vaṭṭati maggabhāvanāsadisā. Nirodhasamāpattivipassanā pana nātimandanātitikkhā vaṭṭati, tasmā esa nātimandāya nātitikkhāya vipassanāya te saṅkhāre vipassati. Tato dutiyajjhānaṃ…pe… tato viññāṇañcāyatanaṃ samāpajjitvā vuṭṭhāya tattha saṅkhāre tatheva vipassati. Atha ākiñcaññāyatanaṃ samāpajjitvā vuṭṭhāya catubbidhaṃ pubbakiccaṃ karoti nānābaddhaavikopanaṃ saṅghapatimānanaṃ satthupakkosanaṃ addhānaparicchedanti.
这段展开说明的是：此处说，有比库欲进入止修定（第一禅）之后起立，于是于此观察行蕴无常、苦、无我。所谓观行蕴的三种观法，分别是行蕴数数计数观察、果报现观、及断灭现观。其中，观察行蕴数数计数者，无论粗慢，都构成修行之道的基础。果报现观则较为迅速，类似于修习正道阶段。而断灭现观则快于此而非极慢，故此处所说的三种观察，即以行蕴为对象，当以断灭现观为究竟。然后，（修第二禅）入识处定，起立，在那里亦如是观察行蕴。之后入无所有处定，起立作如前述四种先行修习：分别是多样的断除烦恼、除障、尊敬僧众、诽谤异师、断绝纠缠。
Tattha nānābaddhaavikopananti yaṃ iminā bhikkhunā saddhiṃ ekābaddhaṃ na hoti, nānābaddhaṃ hutvā ṭhitaṃ pattacīvaraṃ vā mañcapīṭhaṃ vā nivāsagehaṃ vā aññaṃ vā pana yaṃ kiñci parikkhārajātaṃ, taṃ yathā na vikuppati, aggiudakavātacoraundūrādīnaṃ vasena na vinassati, evaṃ adhiṭṭhātabbaṃ. Tatridaṃ adhiṭṭhānavidhānaṃ ‘‘idañcidañca imasmiṃ sattāhabbhantare mā agginā jhāyatu, mā udakena vuyhatu, mā vātena viddhaṃsatu, mā corehi harīyatu, mā undūrādīhi khajjatū’’ti. Evaṃ adhiṭṭhite taṃ sattāhaṃ tassa na koci parissayo hoti, anadhiṭṭhahato pana aggiādīhi nassati, idaṃ nānābaddhaavikopanaṃ nāma. Yaṃ pana ekābaddhaṃ hoti nivāsanapārupanaṃ vā nisinnāsanaṃ vā, tattha visuṃ adhiṭṭhānakiccaṃ natthi, samāpattiyeva naṃ rakkhati.
所谓多种解除纠缠者，是指此比库与他僧不合时，保护衣杖、席座、住处等僧用物品皆不被损坏，如同荆竹、枯树、风雨、水难毁坏一般，需坚守此持戒法门。其具体持戒规语为：『这一周内，不令火烧毁，不令水淹没，不令风吹散，不令盗贼抢夺，不令虫蚀腐蚀。』如此坚定守持，这一周内则无外物侵犯。若无守此，则火虫等损坏，此即为多种解除纠缠之意。若彼物品只涉及单一纠缠，如座席或住处，则无断守此戒，只有临时修持之时护持。
Saṅghapatimānananti bhikkhusaṅghassa patimānanaṃ udikkhanaṃ, yāva so bhikkhu āgacchati, tāva saṅghakammassa akaraṇanti attho. Ettha ca patimānanaṃ etassa na pubbakiccaṃ, patimānanāvajjanaṃ pana pubbakiccaṃ. Tasmā evaṃ āvajjitabbaṃ ‘‘sace mayi sattāhaṃ nirodhaṃ samāpajjitvā nisinne saṅgho apalokanakammādīsu kiñcideva kammaṃ kattukāmo hoti, yāva maṃ koci bhikkhu āgantvā na pakkosati, tāvadeva vuṭṭhahissāmī’’ti. Evaṃ katvā samāpanno hi tasmiṃ samaye vuṭṭhahatiyeva. Yo pana evaṃ na karoti, saṅgho ce sannipatitvā taṃ apassanto ‘‘asuko bhikkhu kuhi’’nti pucchitvā ‘‘nirodhaṃ samāpanno’’ti vutte kañci bhikkhuṃ peseti ‘‘taṃ pakkosāhī’’ti, athassa tena bhikkhunā savanūpacāre ṭhatvā ‘‘saṅgho taṃ āvuso patimānetī’’ti vuttamatteyeva vuṭṭhānaṃ hoti. Evaṃ garukā hi saṅghassa āṇā nāma, tasmā taṃ āvajjitvā yathā paṭhamameva vuṭṭhāti, evaṃ samāpajjitabbaṃ.
所谓尊敬僧团，是比库僧团的尊敬和守护，只要有比库到来，即不执行僧团的法务。此尊敬法无前行功课，惟有尊敬示敬乃是前行功课。故当如此要求：『假如我这期间入止不起时，僧团若从事观察法务等事，直到有比库前来劝谏，方得起立。』如此而作，入止者于当时便起立。若不如此作，众僧聚集侮辱询问『此比库生病何所处？』听闻‘已入止定’则遣使劝谏。由其劝谏比库立起，众僧即尊敬他说：『僧团诸友当尊敬此比库』，于是尊敬便起立。此尊重显然是尊重僧团之戒命，故当如此劝谏使其如最初般起立，是以当入止修持。
Satthupakkosananti idhāpi satthupakkosanāvajjanameva imassa pubbakiccaṃ, tasmā tampi evaṃ āvajjitabbaṃ. Sesaṃ purimanayeneva veditabbaṃ.
所谓诽谤异师，亦即此处诽谤异师之劝谏，是该前行功课之一，故当如此劝谏。剩余部分应依前述理解。
Addhānaparicchedoti jīvitaddhānassa paricchedo. Iminā bhikkhunā addhānaparicchedesu kusalena bhavitabbaṃ, ‘‘attano āyusaṅkhārā sattāhaṃ pavattissanti na pavattissantī’’ti āvajjitvāva samāpajjitabbaṃ. Sace hi sattāhabbhantare nirujjhanake āyusaṅkhāre anāvajjitvāva samāpajjati, tassa nirodhasamāpatti maraṇaṃ paṭibāhituṃ na sakkoti, antonirodhe maraṇassa natthitāya antarāva samāpattito vuṭṭhāti, tasmā etaṃ āvajjitvāva samāpajjitabbaṃ. Avasesañhi anāvajjitumpi vaṭṭati, idaṃ pana āvajjitabbamevāti vuttaṃ. So evaṃ ākiñcaññāyatanaṃ samāpajjitvā vuṭṭhāya idaṃ pubbakiccaṃ katvā nevasaññānāsaññāyatanaṃ samāpajjati, athekaṃ vā dve vā cittavāre atikkamitvā acittako hoti, nirodhaṃ phusati . Kasmā panassa dvinnaṃ cittānaṃ upari cittāni na pavattantīti? Nirodhassa payogattā. Idañhi imassa bhikkhuno dve samathavipassanādhamme yuganaddhe katvā aṭṭhasamāpattiārohanaṃ anupubbanirodhassa payogo, na nevasaññānāsaññāyatanasamāpattiyāti nirodhassa payogattā dvinnaṃ cittānaṃ upari cittāni na pavattantīti.
所谓断绝纠缠，是生命断尽之意。此比库当以善法而断绝生命之牵缠，心存『自寿命之假数周将断灭与不灭』之念劝谏自己而入止。有如剑断之法，虽劝谏不入止，则生命不及断灭。断灭之际无死亡，则如同间歇般入止之后起立，是以应当劝谏入止。即使最后不劝谏，则仍生断绝，此即应劝谏义。如此入无所有处定起立，作前行功课后，入无色无想处定；若能超越一、二次心波动则无心，即得断灭境界。何以二心不相续？因断灭之作用也。此比库于止与观两法同修，逐渐上升八次入止，乃至渐断灭灭，故心二者不续。
Yasmā bodhisattena bodhimaṇḍupasaṅkamanato pubbepi carimabhave catutthajjhānaṃ nibbattitapubbaṃ, tadā pana taṃ nibbattitamattameva ahosi, na vipassanādipādakaṃ. Tasmā ‘‘bodhirukkhamūle nibbattita’’nti tato visesetvā vuttaṃ. Vipassanāpādakanti vipassanārambhe vipassanāya pādakaṃ. Abhiññāpādakanti etthāpi eseva nayo. Buddhānañhi paṭhamārambhe eva pādakajjhānena payojanaṃ ahosi, na tato paraṃ uparimaggādhigamaphalasamāpattiabhiññāvaḷañjanādiatthaṃ. Abhisambodhisamadhigamato paṭṭhāya hi sabbaṃ ñāṇasamādhikiccaṃ ākaṅkhāmattapaṭibaddhamevāti. Sabbakiccasādhakanti anupubbavihārādisabbakiccasādhakaṃ. Sabbalokiyalokuttaraguṇadāyakanti ettha vipassanābhiññāpādakattā eva catutthassa jhānassa bhagavato sabbalokiyalokuttaraguṇadāyakatā veditabbā. Sabbaññutaññāṇapadaṭṭhānañhi maggañāṇaṃ taṃpadaṭṭhānañca sabbaññutaññāṇaṃ abhisambodhi, tadadhigamasamakālameva ca bhagavato sabbe buddhaguṇā hatthagatā ahesuṃ, catutthajjhānasannissayo ca maggādhigamoti.
因菩萨为达觉悟而至菩提树下前世，先显第四禅之止境，正是无明灭除之前，唯具止禅之究竟境界，尚无观根启发之慧。故说『在觉树下得止境』为其差别。所谓观根者，即观行之起始；所谓证根者，此处亦同。诸佛首出发皆由止禅为起点，为求知解定于菩提觉生之前；如慧净觉也必须有止定为资糜。全部事功之成就即由渐次修持而来。所谓诸佛具足者，是指如来的第四禅乃获得世间及出世间一切功德之根本。止定基础与道果的获得密不可分，故此第四禅是正道所依也。
‘‘Catutthaṃ jhānaṃ upasampajja vihāsi’’nti vatvā ‘‘so’’ti vuttattā āha ‘‘so aha’’nti. Evaṃ samāhiteti ettha evaṃ-saddo heṭṭhā jhānattayādhigamapaṭipāṭisiddhassa catutthajjhānasamādhānassa nidassanatthoti āha ‘‘evanti catutthajjhānakkamanidassanameta’’nti. Catutthajjhānassa tassa ca adhigamamaggassa nidassanaṃ, yena samādhānānukkamena catutthajjhānasamādhi laddho, tadubhayanidassananti attho. Tenāha ‘‘iminā…pe… vuttaṃ hotī’’ti. Tattha iminā kamenāti iminā paṭhamajjhānādhigamādinā kamena. Yadipi ‘‘eva’’nti idaṃ āgamanasamādhinā saddhiṃ catutthajjhānasamādhānaṃ dīpeti, satipārisuddhisamādhi eva pana iddhiyā adhiṭṭhānabhāvato padhānanti āha ‘‘catutthajjhānasamādhinā samāhite’’ti. Sabbapaccanīkadhammupakkilesaparisuddhāya paccanīkasamanepi abyāvaṭāya pārisuddhupekkhāya vattamānāya catutthajjhānaṃ taṃsampayuttā ca dhammā suparisuddhā suvisadā ca honti, satisīsena pana tattha desanā katāti āha ‘‘upekkhāsatipārisuddhibhāvena parisuddhe’’ti, upekkhāya janitasatipārisuddhisambhavenāti attho. Parisuddhiyā eva paccayavisesena pavattiviseso pariyodātatā sudhantasuvaṇṇassa nighaṃsanena pabhassaratā viyāti āha ‘‘parisuddhattāyeva pariyodāte, pabhassareti vuttaṃ hotī’’ti.
“当说：‘入于第四禅而住’时，即以‘是者’为语词如此称呼。此处说‘如此专注’，是因此语用于表示理禅二法已证得、完成第四禅定的明示，故称此言为‘如此为第四禅行进法的示现’。第四禅即为通过专注状态而得禅定的修习法门，此二明示相辅相成。故言‘由此……已说’者，此‘由此法’指从初禅得证开始之修习因缘。又‘确实’者，是指以入定禅定的现行状态来彰显第四禅之禅定。所谓正念清净的禅定，因其稳固光明照耀而称‘专注于第四禅定上’。此第四禅依赖观慧纯净正见而现起，故称‘具有无分别正念的清净’，此“无分别”即无漏所生、正念清净之义。此清净即为事相具足之清净，具足之清净即为净化净修之功德，呈现光明显然，故谓“清净中所现光明”。
Sukhādīnaṃ paccayānaṃ ghātenāti sukhasomanassānaṃ dukkhadomanassānañca yathākkamaṃ rāgadosapaccayānaṃ vikkhambhanena. ‘‘Sukhaṃ somanassassa paccayo, somanassaṃ rāgassa, dukkhaṃ domanassassa paccayo, domanassaṃ dosassā’’ti vuttaṃ. Yathā rāgādayo cetaso malāsucibhāvena ‘‘aṅgaṇānī’’ti vuccanti, evaṃ upagantvā kilesanaṭṭhena upakkilesāti āha ‘‘anaṅgaṇattā eva ca vigatupakkilese’’ti. Tenāha ‘‘aṅgaṇena hi cittaṃ upakkilissatī’’ti, vibādhīyati upatāpīyatīti attho. Subhāvitattāti paguṇabhāvāpādanena suṭṭhu bhāvitattā. Tenāha ‘‘vasībhāvappatte’’ti, āvajjanādinā pañcadhā cuddasavidhena vā paridamanena vasaṃ vattituṃ upagateti attho. Vase vattamānañhi cittaṃ mudūti vuccatīti vase vattamānaṃ cittaṃ paguṇabhāvāpattiyā suparimadditaṃ viya cammaṃ suparikammakatā viya ca lākhā mudūti vuccati. Kammakkhameti vikubbanādiiddhikammakkhame. Tadubhayanti mudutākammaniyadvayaṃ.
“苦乐等因果之断绝者，谓乐受乐心因缘之苦忧不乐心及苦受苦心因缘之恼乱。‘乐为乐心之因，心乐以贪为因，苦为苦心之因，心苦多由嗔恨所造’诸说。譬如贪嗔等为心污秽，称为‘污秽之室’，此因堕落烦恼生起故。谓因污秽故，心起堕落烦恼。清净荣盛者，是指因修净执持善习功德，以威仪谦恭、制止五逆杂恶修便可返伏。此现宽和柔顺之心称“制伏已成”，此处言“成就制伏”是说心已嗜好制训而柔和。犹如肥皂润滑皮肤，柔顺而光滑。所谓业力乃广阔功德力，柔顺与业力相辅相成。
Nāhantiādīsu (a. ni. aṭṭha. 1.1.1) na-kāro paṭisedhattho. Ahanti satthā attānaṃ niddisati. Bhikkhaveti bhikkhū ālapati. Aññanti idāni vuccamānacittato aññaṃ. Ekadhammampīti ekampi sabhāvadhammaṃ. Na samanupassāmīti sambandho. Ayañhettha attho – ahaṃ, bhikkhave, sabbaññutaññāṇena olokentopi aññaṃ ekadhammampi na samanupassāmi, yaṃ vasībhāvāpādanena bhāvitaṃ tathā punappunaṃ karaṇena bahulīkataṃ evaṃ savisesamudubhāvappattiyā mudu kammakkhamatāya kammaniyañca hoti yathā idaṃ cittanti. Idaṃ cittanti ca attano tesañca paccakkhatāya evamāha.
“‘不伤害’等戒律谓禁止造恶行，佛陀导示自净之道。比库谓修行者。‘他者’因心现异故有称。‘一法’谓一种实际现相，不同于通见。此文意指：比库们，我虽洞察一切法，不以他法为一法；以威仪安隐、善净心所修持之心，纯净度反复而业力柔顺，故心铸成柔顺业力循环。此就是‘此心’之含义，亦即自身及其因缘所现之心相。
Yathā yathāvuttā parisuddhatādayo na vigacchanti, evaṃ subhāvitaṃ cittaṃ tattha avaṭṭhitaṃ idha ‘‘ṭhitaṃ āneñjappatta’’nti ca vuttanti āha ‘‘etesu parisuddhabhāvādīsuṭhitattā ṭhite, ṭhitattāyeva āneñjappatte’’ti. Yathā mudukammaññatā vasībhāvappattiyā lakkhīyati, evaṃ vasībhāvappattipi mudukammaññatāhi lakkhīyatīti ‘‘mudukammaññabhāvena vā attano vase ṭhitattā ṭhite’’ti vuttaṃ. Yathā hi kāraṇena phalaṃ niddhārīyati, evaṃ phalenapi kāraṇaṃ niddhārīyatīti niccalabhāvena avaṭṭhānaṃ āneñjappattiyā ca sampayuttadhammesu thirabhāvena paṭipakkhehi akammaniyatāya ca sambhavataṃ saddhādibalānaṃ ānubhāvena hotīti āha ‘‘saddhādīhi pariggahitattā āneñjappatte’’ti.
“如同清净等法不离，正修心亦不动摇，此谓‘已立智慧安稳’，如‘坚定灵慧心’。如同柔和功德具足者，柔顺之性质实可观察。又如因缘决定果报，亦应观察果由因。以恒常之果相，随因缘法不变不乱，为信心坚固者之体验说‘依信心生之坚固’。
Idāni saṅkhepato vuttamevatthaṃ vivarituṃ ‘‘saddhāpariggahitaṃ hī’’tiādi vuttaṃ. Tattha saddhāpariggahitanti evaṃ subhāvitaṃ vasībhāvappattaṃ cittaṃ ekaṃsena abhiññāsacchikaraṇīyānaṃ dhammānaṃ abhiññāsacchikiriyāya saṃvattatīti evaṃ pavattāya saddhāya pariggahitaṃ yathāvuttasaddhābalena upatthambhitaṃ. Assaddhiyenāti tappaṭipakkhena assaddhiyena hetunā. Na iñjatīti na calati na kampati, aññadatthu uparivisesāvahabhāveneva tiṭṭhati. Vīriyapariggahitantiādīsupi imināva nayena attho veditabbo. Ayaṃ pana viseso – vīriyapariggahitanti vasībhāvāpādanaparidamanasādhanena vīriyena upatthambhitaṃ. Satipariggahitanti yathāvutte bhāvanābahulīkāre asammosādikāya kusalānañca dhammānaṃ gatiyo samanvesamānāya satiyā upatthambhitaṃ. Samādhipariggahitanti tattheva avikkhepasādhanena samādhānena upatthambhitaṃ. Paññāpariggahitanti tassā eva bhāvanāya upakārānupakāradhammānaṃ pajānanalakkhaṇāya paññāya upatthambhitaṃ. Obhāsagatanti ñāṇobhāsasahagataṃ. Obhāsabhūtena hi yathāvuttasamādhānasaṃvaddhitena ñāṇena saṃkilesapakkhaṃ yāthāvato passanto tato utrāsanto ottappanto taṃ abhibhavati, na tena abhibhuyyati. Tenāha ‘‘kilesandhakārena na iñjatī’’ti. Etena ñāṇapariggahitaṃ hirottappabalaṃ dasseti. Aṭṭhaṅgasamannāgatanti catutthajjhānasamādhinā samāhitatā parisuddhatā pariyodātatā anaṅgaṇatā vigatupakkilesatā mudubhāvo kammaniyatā āneñjappattiyā ṭhitatāti imehi aṭṭhahi aṅgehi samannāgataṃ. Atha vā samāhitassa cittassa imāni aṅgānīti ‘‘samāhite’’ti imaṃ aṅgabhāvena aggahetvā ṭhitiāneñjappattiyo visuṃ gahetvā yathāvuttehi aṭṭhahi aṅgehi samannāgatanti attho daṭṭhabbo. Abhinīhārakkhamanti iddhividhādiatthaṃ abhinīhārakkhamaṃ tadabhimukhakaraṇayoggaṃ. Tenāha ‘‘abhiññāsacchikaraṇīyānaṃ dhammānaṃ abhiññāsacchikiriyāyā’’ti.
“此且略说：当说‘由信心坚定’者，是指此柔顺善功德心，一律为得解脱般若法门所资成，故当借此资粮。‘由无信之故’谓违反而无信。‘不墜落’谓无动无摇，因其特别之稳固性质。‘由力气’包括以威仪力、观修力、三昧力、智慧力所摄持。一一分别说明：威力量乃制止烦恼修持制伏之力，正念力乃使正修佛法观习增加，定力乃由无法乱之定禅支撑，智慧力乃慧见般若之助缘。‘光明’是伴随智慧而生之智慧光辉，见照污垢斑渍而能断除。故云‘不为烦恼所摄’。此彰显智慧使骄慢忿恨等虽存而不为转，故称安稳。此又称八法具足，即为第四禅定之专注、清净、净化、无染、软心、业力柔顺、果报安稳、坚实不动等八相。修行者应以此八相为依据。‘保护力’者指能护持神通等特殊力所准备之资粮。
Kāmaṃ nīvaraṇāni vikkhambhetvā eva paṭhamajjhānasamadhigamo, vitakkādivūpasamā eva ca dutiyajjhānādisamadhigamo, tathāpi na tathā te tehi dūrībhūtā, apetā vā yathā catutthajjhānato, tasmā cetaso malīnabhāvasaṅkhobhauppilābhāvakarehi nīvaraṇādīhi suṭṭhu vimuttiyā tassa parisuddhipariyodātatā ca vuttāti āha ‘‘nīvaraṇa…pe… pariyodāte’’ti. Jhānapaṭilābhapaccanīkānanti ettha ācariyadhammapālattherena ‘‘jhānapaṭilābhapaccayāna’’nti pāṭhaṃ gahetvā ‘‘jhānapaṭilābhapaccanīkāna’’nti ayaṃ pāṭho paṭikkhitto. Vuttañhi tena –
“先断除欲念等烦恼障碍，方致入于初禅；其次禅等离念分境之定，方成就第二禅等。然此诸禅亦非离远或废弃第四禅故。是因心之悲净解脱正修光明，断除烦恼障碍，于断除净化清净中之故。所谓禅之助缘者，即指此义。今据尊师佛音论师之释说，将‘禅之助缘因’文句录入本文。
‘‘Jhānapaṭilābhapaccayānanti jhānapaṭilābhahetukānaṃ jhānapaṭilābhaṃ nissāya uppajjanakānaṃ. Pāpakānanti lāmakānaṃ. Icchāvacarānanti icchāya avacarānaṃ icchāvasena otiṇṇānaṃ ‘aho vata mameva satthā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseyyā’tiādinayappavattānaṃ mānamāyāsāṭheyyādīnaṃ. Abhijjhādīnanti ādi-saddenapi tesaṃyeva saṅgaho. Abhijjhā cettha paṭhamajjhānena avikkhambhaneyyā mānādayo ca tadekaṭṭhā daṭṭhabbā jhānapaṭilābhapaccayānanti anuvattamānattā. Vikkhambhaneyyā pana nīvaraṇaggahaṇena gahitā. Kathaṃ pana paṭhamajjhānena avikkhambhaneyyā idha vigacchantīti? ‘Sabbe kusalā dhammā sabbākusalānaṃ paṭipakkhā’ti sallekhapaṭipattivasena evaṃ vuttaṃ jhānassa aparāmaṭṭhabhāvadassanato. Ye panettha ‘icchāvacarānaṃ abhijjhādīna’nti imehi padehi kopaappaccayakāmarāgabyāpādādayo gahitāti adhippāyena ‘jhānapaṭilābhapaccayāna’nti pāṭhaṃ paṭikkhipitvā ‘jhānapaṭilābhapaccanīkāna’nti pāṭhoti vadanti, taṃ tesaṃ matimattaṃ tathā pāṭhasseva abhāvato, jhānapaṭilābhapaccanīkā ca nīvaraṇā ceva tadekaṭṭhā ca, tesaṃ dūrībhāvaṃ vatvā puna tesaṃyeva abhāvavigamacodanāya ayujjamānattā. Nanu ca anaṅgaṇasuttavatthasuttesu ayamattho labbhati oḷārikānaṃyeva pāpadhammānaṃ tattha adhippetattāti. Saccametaṃ, idha pana adhigatacatutthajjhānassa vasena vuttattā sukhumāyeva te gahitā, aṅgaṇupakkilesatāsāmaññena panettha suttānaṃ apadisanaṃ. Tathā hi ‘suttānusārenā’ti vuttaṃ, na pana suttavasenā’’ti.
所谓禅定果得的条件，是指依赖能够促成禅定果获得的因缘。罪恶者是那些堕落者。所谓意乐行者，是指依赖意乐心而越过的、起意等诸行，因而生起“阿呵，我的师长为比库们巧妙宣说法教”等等，引发骄慢、愚痴、憍慢等烦恼。贪欲等称谓乃这些词的总称。贪欲是此处第一禅定中不动摇的傲慢心，应观其一体性，视为禅定果缘的连续性。不动摇者，是由烦恼阻碍而持守。为何在第一禅定中不动摇却于此散失呢？因其所说为“所有善法，皆为诸恶法的对治”，这是论述清净修行规行的说法，因而显现禅定果的坚固观。那些将“意乐行者”、“贪欲等者”等词理解为指愤怒与欲望、嗔恚等，是随意以“禅定果缘”来解释的，断绝了正本的词义语境。因缺乏对禅定果缘一体性的理解，故此有误差。若依未剖析经文之义，亦无法得出糠秕中寻麦粒的真意。确实如此，因依据已得第四禅定之坚固力而说，这里对所谓柔软之类状态的所执是为了阐明经文意趣，而非宣扬经文文字本身。
Avassañcetamevaṃ sampaṭicchitabbaṃ adhigatajjhānānampi kesañci icchāvacarānaṃ pavattisabbhāvatoti . Teneva ācariyadhammapālattherena ‘‘jhānapaṭilābhapaccayāna’’nti pāṭhaṃ gahetvā ‘‘jhānapaṭilābhapaccanīkāna’’nti ayaṃ pāṭho paṭikkhitto. Mahāgaṇṭhipade visuddhimaggassa sīhaḷagaṇṭhipadepi ca ‘‘jhānapaṭilābhapaccayāna’’nti imasseva pāṭhassa attho vutto, tasmā ayameva pāṭho gahetabbo, atthopi cettha yathāvuttanayeneva veditabbo. Tena ‘‘icchāvacarānanti icchāya avacarānaṃ icchāvasena otiṇṇānaṃ pavattānaṃ nānappakārānaṃ kopaappaccayānanti attho’’ti ayampi pāṭho ayuttoyevāti gahetabbaṃ, tatoyeva ca visuddhimagge ayaṃ pāṭho sabbena sabbaṃ na dassitoti.
确实须如是判断，已得禅定者身中亦有某些意乐行之活动存在。由于这一依据，长老法护尊者对“禅定果缘”一词的阅读，改为“禅定果缘缘者”，忽视了此处文本原义。纯正的《清净道论》巴利本和锡兰本均采用“禅定果缘”。因而应采此读法，其义亦应如本处所述加以认识。对于“意乐行者”，谓依意乐心而起之多种烦恼之条件。此读法亦应采纳，但需要指出的是，本出于《清净道论》的读法，故此处没有完全显现一切之义理。
Iddhipādakabhāvūpagamanenāti iddhiyā pādakabhāvassa padaṭṭhānabhāvassa upagamanena. Bhāvanāpāripūriyāti ito paraṃ kattabbassa abhāvavasena abhinīhārakkhamabhāvanāya paripuṇṇattā. Paṇītabhāvūpagamanenāti tato eva padhānabhāvaṃ nītatāya uttamaṭṭhena atittikaraṭṭhena ca paṇītabhāvassa upagamanena. Ubhayañcetaṃ bhāvanāya ṭhitiyā kāraṇavacanaṃ, paripuṇṇāya bhāvanāya paṇītabhāvappattiyā ṭhiteti. Āneñjappatteti idaṃ ṭhitiyā visesanaṃ. Tenāha ‘‘yathā āneñjappattaṃ hoti, evaṃ ṭhite’’ti. Imasmiṃ pakkhe ‘‘ṭhite āneñjappatte’’ti ubhayamekaṃ aṅgaṃ, ‘‘samāhite’’ti pana idampi ekamaṅgaṃ. Tenevassa paṭhamavikappato visesaṃ sandhāyāha ‘‘evampi aṭṭhaṅgasamannāgata’’nti.
“禅力根身之取得”意指以禅力为根源所得之根本状态而成就。所谓修习之圆满，是指在于今后之无缺陷的、摄持正念不动的修习而作成熟作用。所谓德行之取得，则指由此入流至最高等禅定方面，已达到幼师等级高超德行之境。这两者为修习之条件词，指的是成熟修习所应达之境界。所谓成熟得断，即为此种状态。因而云：“如成熟得断那样，于此安住”。此处“安住成熟得断”二词为并列，“收摄”一词为合成词的组成部分。故此第一别解以此为依据，称为“具足八支”的状态之体现。
Pubbenivāsaṃ anussarati, tassa vā anussaraṇaṃ pubbenivāsānussati taṃnissayādipaccayabhūtaṃ paṭicca uppajjanato. Pubbenivāsānussatimhi yaṃ ñāṇaṃtadatthāyāti saṅkhepena vuttamatthaṃ vivaranto pubbenivāsaṃ tāva dassetvā tattha satiñāṇāni dassetuṃ ‘‘pubbenivāso’’tiādimāha. Tattha ‘‘pubbe’’ti idaṃ padaṃ ‘‘ekampi jāti’’ntiādivacanato atītabhavavisayaṃ idhādhippetanti āha ‘‘atītajātīsū’’ti. Nivāsasaddo kammasādhano, khandhavinimutto ca nivasitadhammo natthīti āha ‘‘nivutthakkhandhā’’ti. Nivutthatā cettha santāne pavattatā, tathābhūtā ca te anu anu bhūtā jātā pavattā, tattha uppajjitvā vigatā ca hontīti āha ‘‘nivutthāti ajjhāvutthā anubhūtā attano santāne uppajjitvā niruddhā’’ti. Evaṃ sasantatipariyāpannadhammavasena nivāsasaddassa atthaṃ vatvā idāni avisesena vattuṃ ‘‘nivutthadhammā vā nivutthā’’ti vatvā taṃ vivarituṃ ‘‘gocaranivāsenā’’tiādi vuttaṃ. Gocarabhūtāpi hi gocarāsevanāya āsevitā ārammaṇakaraṇavasena anubhūtā nivutthā nāma honti. Te pana duvidhā saparaviññāṇagocaratāyāti ubhayepi te dassetuṃ ‘‘attano’’tiādi vuttaṃ. Tattha ‘‘attano viññāṇena viññātā’’ti vatvā ‘‘paricchinnā’’ti vacanaṃ ye te gocaranivāsena nivutthadhammā, na te kevalaṃ viññāṇena viññātamattā, atha kho yathā pubbe nāmagottavaṇṇaliṅgāhārādīhi visesehi paricchedakārikāya paññāya paricchijja gahitā, tathevetaṃ ñāṇaṃ paricchijja gaṇhātīti imassa atthassa dīpanatthaṃ vuttaṃ. Paraviññāṇaviññātāpi vā nivutthāti sambandho. Na kevalaṃ attanova viññāṇena, atha kho paresaṃ viññāṇena viññātāpīti attho. Idhāpi ‘‘paricchinnā’’ti padaṃ ānetvā sambandhitabbaṃ, paresampi vā viññāṇena viññātā paricchinnāti. Tassa ca gahaṇe payojanaṃ vuttanayeneva vattabbaṃ.
忆念过去世者，即依赖忆念之缘起，基于过去世之知识所出现。简要说明此义，欲阐明“过去世”一词时，应表明涉及忆念知识。宣说时即云“过去世”，其中“过去”一词含义是指“单一生命之以前世”，即涉及过去生命之事。所谓“栖息”一词，在此为业力承受，离开色、受等蕴之后之栖息，故云“涅槃蕴”。所谓离出，是系指生命续转之流，彼时彼刻此中皆经历生起与消退，故称“离出，即离苦灭已，生灭已灭”。因诸法流转不息，故对“离出法”一词作了专门的阐述。进而详细说“涅槃法”与“涅槃者”之义，继之言“栖息域”等内容。即便此处称为“通域”，实则是依赖通域对象所而成之作用现起，故称“离出”。此离出存在两种，以识识为属，故云“自识知见”，与被识知者相应。所谓“被断者”，是指由通域之境界摄持之涅槃法，不仅仅是被识知之法，而是被智慧所分别截断。比方过去世的名号、家世、印记等通过智慧分别识断，为帮助论证此义则特别述此。以“被识”与“被断”二者关系具足。“被识知”并非仅惟依自识，而是依他识闻知。故此处特引“被断”一词，旨在指示他识能知、被识为断。
Te ca kho yasmā atītāsu eva jātīsu aññehi viññātā paricchinnā, te ca parinibbutāpi honti, yehi te viññātā, tesaṃ tadā vattamānasantānānusārena tesampi atīte pavatti viññāyatīti sikhāppattaṃ pubbenivāsānussatiñāṇassa visayabhūtaṃ pubbenivāsaṃ dassetuṃ ‘‘chinnavaṭumakānussaraṇādīsū’’ti vuttaṃ. Chinnavaṭumakā sammāsambuddhā, tesaṃ anussaraṇaṃ chinnavaṭumakānussaraṇaṃ. ‘‘Ādisaddena paccekabuddhabuddhasāvakānussaraṇāni gayhantī’’ti keci vadanti. Chinnavaṭumakā pana sabbeva anupādisesāya nibbānadhātuyā parinibbutā chinnasaṃsāramaggattā, tesaṃ anussaraṇaṃ nāma tesaṃ paṭipattiyā anussaraṇaṃ. Sā pana paṭipatti saṅkhepato chaḷārammaṇaggahaṇalakkhaṇāti tāni idha paraviññāṇaviññātaggahaṇena gahitāni. Tasmā purimāsu jātīsu attano viññāṇena aviññātānaṃ parinibbutānaṃ sabbesampi buddhapaccekabuddhasāvakānaṃ anussaraṇaṃ chinnavaṭumakānussaraṇanti veditabbaṃ. Ādi-saddena panettha purimāsu jātīsu attano viññāṇena aviññātānaṃ aparinibbutānampi vattamānakkhandhapaṭipāṭiyā agantvā sīhokkantikavasena anussaraṇaṃ gahitaṃ, ime pana yathāvuttachinnavaṭumakānussaraṇādayo buddhānaṃyeva labbhanti. Na hi atīte buddhā bhagavanto evaṃ vipassiṃsu, evaṃ maggaṃ bhāvesuṃ, phalanibbānāni sacchākaṃsu, evaṃ veneyye vinesunti ettha sabbathā aññesaṃ ñāṇassa gati atthīti. Ye pana purimāsu jātīsu attanova viññāṇena viññātā, te parinibbutepi khandhapaṭibaddhattā sāvakā anussarantiyeva. Yāya satiyā pubbenivāsaṃ anussarati, sā pubbenivāsānussatīti ānetvā sambandhitabbaṃ. Abhinīharinti cittaṃ jhānārammaṇato apanetvā pubbenivāsābhimukhaṃ pesesiṃ, pubbenivāsaninnaṃ pubbenivāsapoṇaṃ pubbenivāsapabbhāraṃ akāsinti attho.
既然已识别人类过去世之种种存在为无明，且彼等已涅槃，亦即已灭除烦恼者，则依逝去之续法，彼等亦识知前世业力。由此可见，所谓过去世忆念知识即是对过去世之涉及，故称“如断织网之续”等。断织网者为圣者悉皆是寂灭涅槃实相果位，行脱轮回悉皆寂灭，因此“断织网之忆念”即称为对其所行修证之忆念。这一修证简述具有六种接触支特征，本文举例解释了这些特征的由来。因而在先世中，诸已涅槃者虽依自身识未识于他者，却为佛、缘觉、辟支佛弟子所忆念。此称为断织网忆念。除此以外，诸通过前言名称唯识他识的众生，依诸苦乐种种特征，藉智慧加以识断摄持，是为他识对彼之忆念。此处言明了这样的教义解说。所谓“作念”，令心专注禅定境界，导向过去世忆念之义。
Pāḷiyaṃ ‘‘abhininnāmesi’’nti uttamapurisappayogattā ‘‘so’’ti ettha ahaṃsaddo ānetvā vuccamāno tadattho pākaṭo hotīti ‘‘so aha’’nti vuttaṃ. Anekavidhanti nānābhavayonigativiññāṇaṭṭhitisattāvāsādivasena bahuvidhaṃ. Pakārehīti nāmagottādiākārehi saddhiṃ. Sahayoge cetaṃ karaṇavacanaṃ. Pavattitanti desanāvasena pavattitaṃ. Tenāha ‘‘saṃvaṇṇita’’nti, vitthāritanti attho. Nivāsanti antogadhabhedasāmaññavacanametanti te bhede byāpanicchāvasena saṅgahetvā dassento ‘‘tattha tattha nivutthasantāna’’nti āha. Anugantvā anugantvāti ñāṇagatiyā anugantvā anugantvā. Anudevāti anu eva, da-kāro padasandhivasena āgato. ‘‘Abhininnāmesi’’nti vatvā ‘‘anussarāmī’’ti vuttattā cittassa abhinīhārasamanantarabhāvasaraṇaṃ anusaddo dīpetīti āha ‘‘citte abhininnāmitamatte eva sarāmīti dassetī’’ti. Parikammaṃ vattabbaṃ siyāti ‘‘pubbenivāsaṃ anussaritukāmena ādikammikena bhikkhunā pacchābhattaṃ piṇḍapātapaṭikkantena rahogatena paṭisallīnena paṭipāṭiyā cattāri jhānāni samāpajjitvā abhiññāpādakacatutthajjhānato vuṭṭhāya sabbapacchimā nisajjā āvajjitabbā’’ti evamādinā pubbenivāsañāṇassa parikammabhūtaṃ pubbakaraṇaṃ vattabbaṃ bhaveyya.
巴利文“abhininnāmesi”一词，原属尊者用语，意为“那”，具有明确指示作用，故谓“是也”。此词包含多种变化、更多种族由来语汇，因而词义多样。所谓“寄托”，是指依据名号、家世等关系以结合。连结语体现连接关系。所述“发生”是通过教诲活动的展开。故谓“广说”，即详细陈述之义。所谓“栖息”系指内外故障破裂之统一用语，是对破裂发生情形之综合描述，故引述“处处皆生灭不断之流”以加说明。随着知识的流转，提出“心智追随忆念”之意，意指心之依顺。谓词“依随”，即顺着，谓依顺不断连续。又说“abhininnāmesi”表明，紧随心之状态，令心紧密贴合。继续陈述，叙述佛弟子如何因欲追忆过去世而修持，断除浊世执着，离苦涅槃，坐禅入四禅，并借由第四禅之神通力起证忆念以前世之过程。
Āraddhappakāradassanattheti anussarituṃ āraddhassa pubbenivāsassa pabhedadassanatthe. Ekampi jātinti ekampi bhavaṃ. So hi ekakammanibbatto ādānanikkhepaparicchinno antogadhadhammappabhedo khandhappabandho idha ‘‘jātī’’ti adhippeto jāyatīti jātīti katvā. Tenāha ‘‘ekampi…pe… khandhasantāna’’nti. Parihāyamānoti khīyamāno vinassamāno. Kappoti asaṅkhyeyyakappo. So pana atthato kālo, tadā pavattamānasaṅkhāravasenassa parihāni veditabbā. Vaḍḍhamāno vivaṭṭakappoti etthāpi eseva nayo. Yo pana ‘‘kālaṃ khepeti, kālo ghasati bhūtāni, sabbāneva sahattanā’’ti (jā. 1.2.190) ādīsu kālassapi khayo vuccati, so idha nādhippeto aniṭṭhappasaṅgato. Saṃvaṭṭanaṃ vinassanaṃ saṃvaṭṭo, saṃvaṭṭato uddhaṃ tathāṭhāyī saṃvaṭṭaṭṭhāyī. Tammūlakattāti taṃpubbakattā. Vivaṭṭanaṃ nibbattanaṃ, vaḍḍhanaṃ vā vivaṭṭo.
所谓起始因缘现前，是为了回忆过去生的差别现象。生为一，存有为一者，皆是因业所感，取舍分别之内在现象的差别束缚，称为蕴集，此处便以“生”字象征起生，故言“生即生者”，由此说明“生蕴连续”为一体。起始现象消退者，即消灭、灭亡。念“一劫”为无数之计时单位，实为时间，谓现行之造作能感知其消亡。增长为变化之生起，增长亦称变化。所谓“时节能灭时节，时节能蚀诸有，悉皆同时而生”，诸现象时间消逝谓之失灭，此处非彰显非理想。循环有灭，循环即经过，循环中向上与向下之差异。根本即过去之因缘。变化为分散与生起，生长亦称为变化。
Tejena saṃvaṭṭo tejosaṃvaṭṭo. Saṃvaṭṭasīmāti saṃvaṭṭanamariyādā. Saṃvaṭṭatīti vinassati. Sadāti sabbakālaṃ, tīsupi saṃvaṭṭakālesūti attho. Ekaṃ buddhakkhettanti idha yaṃ sandhāya vuttaṃ, taṃ niyametvā dassetuṃ ‘‘buddhakkhettaṃ nāma tividha’’ntiādi vuttaṃ. Yattake ṭhāne tathāgatassa paṭisandhiñāṇādiñāṇānubhāvo puññaphalasamuttejito saraseneva parijambhati, taṃ sabbampi buddhaṅkurassa nibbattanakkhettaṃ nāmāti āha ‘‘jātikkhettaṃ dasasahassacakkavāḷapariyanta’’nti. Ānubhāvo pavattatīti idha iddhimā cetovasippatto āṇākkhettapariyāpanne yattha katthaci cakkavāḷe ṭhatvā attano atthāya parittaṃ katvā tattheva aññaṃ cakkavāḷaṃ gatopi kataparitto eva hotīti katvā vuttaṃ. Atha vā tattha ekasmiṃ cakkavāḷe ṭhatvā sabbasattānaṃ atthāya paritte kate āṇākkhette sabbasattānaṃ abhisambhuṇātveva parittānubhāvo tattha devatāhi parittānaṃ sampaṭicchitabbatoti vuttaṃ ‘‘ānubhāvo pavattatī’’ti. Yaṃ yāvatā vā pana ākaṅkheyyāti vuttanti yaṃ visayakkhettaṃ sandhāya ekasmiṃyeva khaṇe sarena abhiviññāpanaṃ attano rūpadassanañca paṭijānantena bhagavatā ‘‘yāvatā vā pana ākaṅkheyyā’’ti vuttaṃ. Yatthāti yasmiṃ padese anantāparimāṇe visayakkhette. Yaṃ yaṃ ākaṅkhati, taṃ taṃ anussaratīti ākaṅkhamattapaṭibaddhavuttitāya buddhañāṇassa yaṃ yaṃ anussarituṃ icchati, taṃ taṃ anussarati. Ekaṃ āṇākkhettaṃ vinassatīti iminā tiriyato saṃvaṭṭamānaparicchedo vutto. Saṇṭhahantanti vivaṭṭamānaṃ jāyamānaṃ. Tassa vināso ca saṇṭhahanañca visuddhimagge vuttanti amhehipi heṭṭhā ‘‘lokavidū’’ti imassa atthasaṃvaṇṇanādhikāre pasaṅgato vuttattā idha na vuccati.
以力量而言，循环即力之增长。循环边界者，指循环之界限。循环即消灭者，意涵灭尽。反复皆时时，三时循环意即过去、现在、未来之意。一佛所缘之境称为佛场，遵守此理例以示“佛场有三种”之说。彼处乃如来前来之场所，智慧满足，自身产生光明，犹如湖面映照，因其缘故称为佛陀种子涅槃之场，谓生起已开妙智，遍及十千界，以自相护佑自身利益。即使移转于他界，亦能自我守护盖护。又者于一界恭护万有利益，诸众生因而所护，诸天亦应给予护佑，是曰“智慧流转也”。所企望诸境随缘缘聚，佛陀以所应手段悉数覆载，称“所企望者”，意指于无量广大之所住境域中能流转所有所欲。依其所爱，悉皆回忆所期望者，佛智于此应念所愿，以遂所愿。谓一转化界消灭，即为逆向循环之始。聚敛者，谓变化中所生。其消灭及消灭之过程即为净除之道。此由我们这些“世间智者”为宣说其义，故于此不言清楚。
Evaṃ pasaṅgena saṃvaṭṭādike pakāsetvā idāni yathādhigataṃ tesaṃ anussaraṇākāraṃ dassetuṃ ‘‘ye panete saṃvaṭṭavivaṭṭā vuttā’’tiādimāha. Tattha etesūti niddhāraṇe bhummaṃ saṃvaṭṭavivaṭṭakappasamudāyato anekesaṃ saṃvaṭṭakappādīnaṃ niddhāriyamānattā. Amumhi saṃvaṭṭakappeti ettha vā-saddo luttaniddiṭṭho daṭṭhabbo. Tena ca aniyamatthena itarāsaṃ asaṅkhyeyyānampi saṅgaho siddhoti. Atha vā amumhi saṃvaṭṭakappeti idaṃ saṃvaṭṭakappassa ādito pāḷiyaṃ gahitattā vuttaṃ. Tatthāpi hi imassa katipayakālaṃ bhavādīsu saṃsaraṇaṃ upalabbhatīti. Saṃvaṭṭakappe vā vattamāne yesu bhavādīsu imassa upapatti ahosi, taṃdassanametaṃ daṭṭhabbaṃ. Bhave vātiādīsu kāmādibhave vā aṇḍajādiyoniyā vā devādigatiyā vā nānattakāyanānattasaññīādiviññāṇaṭṭhitiyā vā sattāvāse vā khattiyādisattanikāye vā. Yasmā idaṃ bhagavato vasena pubbenivāsānussatiñāṇaṃ āgataṃ, tasmā tasseva nāmādivasena atthaṃ yojetvā dassento āha ‘‘evaṃnāmoti vessantaro vā jotipālo vā’’tiādi. Sālimaṃsodanāhāro vāti gihikālaṃ sandhāya vuttaṃ. Pavattaphalabhojano vāti tāpasādikālaṃ sandhāya. Pavattaphalabhojanoti sayampatitaphalāhāro. Sāmisanirāmisādippabhedānanti ettha sāmisā gehassitasomanassādayo, nirāmisā nekkhammassitasomanassādayo. Ādi-saddena vivekajasamādhijasukhādīnaṃ saṅgaho.
因缘述及循环等现象已陈，今当说明其回忆法门，谓“彼等说循环及分散”。由此可知，循环增长指多种循环计时之总合。此处循环时间之名，即应观察语音略显微妙。以此含渗，无数杂多循环由此集结。有说此“循环”词最初由巴利语“vā”字习得。此循环乃以轮回诸世中所现为例。若于特定存在诸生所经过者，即为出现在轮回诸道上下之时间。居于人间、天界、其他等众生种类。因是佛陀恒时之宿世回忆故，故指出姓名由名次连接以方便说明，如“vessantara”与“jotipāla”等，举人名以记住宿世事迹。肉体及食饮分别应时而说，修苦行等事分类皆略述。此处以法无我、无欲、无苦分别之乐等汇集描述。
Heṭṭhā sāmaññato vuttamevatthaṃ vibhajitvā dassetukāmo ‘‘atha vā’’tiādimāha. Tattha amutrāsinti sāmaññaniddesoyaṃ, byāpanicchālopo vā, amutra amutra āsinti vuttaṃ hoti. Anupubbena ārohantassa yāvadicchakaṃ anussaraṇanti ettha ārohantassāti paṭilomato ñāṇena pubbenivāsaṃ ārohantassa. Paṭinivattantassāti pubbenivāsaṃ anussaraṇavasena yāvadicchakaṃ gantvā paccāgacchantassa. Paccavekkhaṇanti anussaritānussaritassa paccavekkhaṇaṃ. Tasmāti vuttassevatthassa kāraṇabhāvena paccāmasanaṃ, paṭinivattantassa paccavekkhaṇabhāvatoti vuttaṃ hoti. Idhūpapattiyāti idha carimabhave upapattiyā. Anantaranti atītānantaramāha. Amutrāti amukasmiṃ bhaveti attho. Udapādinti uppajjiṃ. Tāhi devatāhīti tusitadevatāhi. Ekagottoti tusitagottena ekagotto. Mahābodhisattānaṃ santānassa pariyosānāvatthāyaṃ devalokūpapattijanakaṃ nāma akusalena kammunā anupaddutameva hotīti adhippāyena ‘‘dukkhaṃ pana saṅkhāradukkhamattamevā’’ti vuttaṃ. Mahāpuññānampi pana devaputtānaṃ pubbanimittuppattikālādīsu aniṭṭhārammaṇasamāyogo hotiyevāti ‘‘kadāci dukkhadukkhassapi sambhavo natthī’’ti na sakkā vattuṃ, dhammānaṃ uppādanirodhasaṅkhāradukkhanti veditabbaṃ. Sattapaññāsa…pe… pariyantoti idaṃ manussavassagaṇanāvasena vuttaṃ. Tattha devānaṃ vassagaṇanāya pana catusahassameva.
下文依常说义分述，谓“又或”开引。此处表述异端擅释之法，异端谓异学，以此为譬喻。如隐埋、反复、前后回忆诸法。所谓前进者，依逆顺智慧追忆前世。所谓回转者，由回忆量往返经过。所谓调查者，谓回忆之调查、核对。由此言“调查”为依据反向回忆之验据，谓发起与回转有其因果依赖。此中“即现生之得生”意，其后紧言“紧接之前之现生”，又言“不同处”。“无处非现生”意，谓在此或的义。上生即觉天也。一众菩萨最后显现为天界生，因不善业未被污染，故名。由此说“苦集苦多”理。大圣功德众天子宿世缘起不必再言，能理解缘起灭之理。不生不灭乃真理，不能以时说其终始，谓法起灭即苦。依人间数数计年，诸天岁数约四千。
Itīti vuttatthanidassanametaṃ, tañca kho yathārahato, na yathānupubbatoti dassento ‘‘nāmagottavasenā’’tiādimāha. Uddisīyatīti disvāva aviññeyyattā ‘‘ayaṃ ko nāmo’’ti pucchite ‘‘tisso gotamo’’ti nāmagottena uddisīyati. Vaṇṇādīhīti vaṇṇāhāravedayitāyuparicchedehi. Sāmotīti ettha iti-saddo ādiattho, pakārattho vā. Tena evamādievaṃpakāranānattatoti dassitaṃ hoti. Nāmagottaṃ uddesoti uddisīyati satto etenāti uddeso nāmagottaṃ. Itare ākārāti ākarīyati disvāva satto viññāyati etehīti itare vaṇṇādayo ākārā. ‘‘No ca kho avisesenā’’ti saṅkhepato vuttamevatthaṃ vitthārena dassento āha ‘‘titthiyā hī’’tiādi. Tattha titthiyāti aññatitthiyā. Te pana kammavādino kiriyavādino tāpasādayo. Yasmā titthiyānaṃ brahmajālādīsu cattālīsāya eva saṃvaṭṭavivaṭṭānaṃ anussaraṇaṃ āgataṃ, tasmā ‘‘na tato para’’nti vatvā tattha kāraṇaṃ vadanto ‘‘dubbalapaññattā’’tiādimāha. Tena vipassanābhiyogo pubbenivāsānussatiñāṇassa visesakāraṇanti dasseti. Tatoyeva ca balavapaññattā ṭhapetvā aggasāvakamahāsāvake itare pakatisāvakā kappasatampi kappasahassampi anussarantiyevāti daṭṭhabbaṃ. Teneva vuttaṃ visuddhimagge (visuddhi. 2.402) ‘‘pakatisāvakā kappasatampi kappasahassampi anussarantiyeva balavapaññattā’’ti. Ettako hi tesaṃ abhinīhāroti kappānaṃ satasahassampi tadadhikaṃ ekaṃ dve ca asaṅkhyeyyānīti kālavasena evaṃparimāṇo yathākkamaṃ tesaṃ mahāsāvakaaggasāvakapaccekabuddhānaṃ puññañāṇābhinīhāro, sāvakapaccekabodhipāramitā siddhā. Yadi bodhisambhārasambharaṇakālaparicchinno tesaṃ tesaṃ ariyānaṃ abhiññāñāṇavibhavo, evaṃ sante buddhānampissa paricchedatā āpannāti āha ‘‘buddhānaṃ pana paricchedo natthī’’ti. ‘‘Yāvatakaṃ ñeyyaṃ, tāvatakaṃ ñāṇa’’nti (paṭi. ma. 3.5) vacanato sabbaññutaññāṇassa viya buddhānaṃ abhiññāñāṇānampi savisaye paricchedo nāma natthīti tattha yaṃ yaṃ ñātuṃ icchanti, taṃ taṃ jānanti eva. Atha vā satipi kālaparicchede kāraṇūpāyakosallapariggahādinā sātisayattā mahābodhisambhārānaṃ paññāpāramitāya pavattiānubhāvassa paricchedo nāma natthi, kuto taṃnibbattānaṃ abhiññāñāṇānanti āha ‘‘buddhānaṃ pana paricchedo natthī’’ti. Atīte ‘‘ettakānaṃ kappānaṃ asaṅkhyeyyānī’’ti evaṃ kālaparicchedo natthi anāgate anāgataṃsañāṇassa viya. Tenāha ‘‘yāva icchanti tāva sarantī’’ti.
此为所说实义之示范，犹如辈分，不依顺序，而体现姓名与族姓。所谓起示，即回答“此为何名？”问答为“三沙门，果德玛”名之回示。色等诸色类别，即以颜色、味觉等各种感受差别说明。此所谓“以此声起者”，即表示或指示。由此指示差别，谓异样为指。族姓乃指示，及特征为显现者。总结言“非无差别”，详明示范称“彼有不同外道”，谓此外道执个人行为及苦行等。因记载四十八道外道循环变迁之说，故言“非他处”。由是谓其原因在于智慧不足，故曰。谓此智慧不同，特定能持宿世见识，故说。如是继传宏大弟子、领袖弟子追念宿世，间或百劫千劫悉能追忆，精进巧妙。由此见证圣人与弟子功德，佛法境界达成深妍。若于菩萨集功德之时，随缘灵巧施用随缘法门，如此无人能尽知佛陀之实相之义。谓“佛无所界限”故言“如是所知”，以表示无穷无尽。谓“所知若意即所现知”之说，乃悉皆知晓。此又言于一时期计量法门，弘演菩萨集功。故言“由此所知，即如意流注”。
Evaṃ pañcannaṃ janānaṃ pubbenivāsānussaraṇaṃ kālavibhāgato dassetvā idāni ārammaṇaggahaṇavasenassa pavattivisesaṃ dassento ‘‘titthiyā cā’’tiādimāha. Khandhapaṭipāṭimeva sarantīti ettha khandhapaṭipāṭi khandhānaṃ anukkamo, sā ca kho cutito paṭṭhāya uppaṭipāṭivasena. Keci panettha ‘‘iriyāpathapaṭipāṭi khandhapaṭipāṭī’’ti vadanti. Vuttamevatthaṃ byatirekato vibhāvento āha ‘‘paṭipāṭiṃ muñcitvā’’tiādi. Tattha cutipaṭisandhivasenāti attano parassa vā tasmiṃ tasmiṃ attabhāve cutiṃ disvā antarā kiñci anāmasitvā paṭisandhiyā eva gahaṇavasena. Yathā pana andhā yaṭṭhiṃ amuñcitvā gacchanti, evaṃ te khandhapaṭipāṭiṃ amuñcitvāva sarantīti āha ‘‘tesañhi andhānaṃ viya icchitappadesokkamanaṃ natthī’’ti. Sāvakāti pakatisāvakāpi mahāsāvakāpi aggasāvakāpi sāmaññato vuttā. Pakatisāvakāpi hi khandhapaṭipāṭiyāpi anussaranti , cutipaṭisandhivasenapi saṅkamanti balavapaññattā, tathā asītimahāsāvakā. Dvinnaṃ pana aggasāvakānaṃ khandhapaṭipāṭikiccaṃ natthi. Ekassa attabhāvassa cutiṃ disvā paṭisandhiṃ passanti, puna aparassa cutiṃ disvā paṭisandhinti evaṃ cutipaṭisandhivasenapi saṅkamantā gacchanti. Yathā nāma saradasamaye ṭhitamajjhanhikavelāyaṃ caturatanike gehe cakkhumato purisassa rūpagataṃ supākaṭameva hotīti lokasiddhametaṃ. Siyā pana tassa sukhumataratirokuṭṭādibhedassa rūpagatassa agocaratā, na tveva buddhānaṃ ñātuṃ icchitassa ñeyyassa agocaratā, atha kho taṃ ñāṇālokena obhāsitaṃ hatthatale āmalakaṃ viya supākaṭaṃ suvibhūtameva hoti, tathā ñeyyāvaraṇassa suppahīnattāti āha ‘‘buddhā panā’’tiādi.
于是于五众之宿世回忆，依时间区分而显示。今以起点归纳现象，言“说如是异端”等。此处蕴行之流转，谓蕴之连续流动，同法亦称终结而续起。亦有人说“行路与蕴连续”。于此另分，谓“抛离行道”，即见自身现境死灭，未生他灭，乃续转结业法门。譬如盲人弃杖而行，犹放弃蕴行而流转，故言“彼如盲人无所可往”。弟子谓领袖弟子及大弟子，常说。弟子依与蕴续转通，与死续转结相契合，乃精进智慧。二领袖弟子无著蕴续转事。各有自身死灭及续转现象，彼此由于死灭而续转，如是相续流转。譬如正午时分，四座有人眼随色见极明。若其极为微细杂沓色影，则非欲求知佛境界所至。现此知识之光明丘实郑重如皂栗果，盖知障蔽已除。故言“佛陀……”。
Tattha sīhokkantavasenāti sīhagatipatanavasena. Yaṃ yaṃ ṭhānaṃ ākaṅkhantīti yasmiṃ kappe yasmiṃ bhave yaṃ yaṃ ṭhānaṃ jānituṃ icchanti. Taṃ sabbaṃ sarantiyevāti ñātuṃ icchitaṃ taṃ sabbaṃ sarantiyeva, na na saranti. Buddhānañhi neva khandhapaṭipāṭikiccaṃ, na ca cutipaṭisandhivasena saṅkamanakiccaṃ atthi. Tesañhi anekāsu kappakoṭīsu heṭṭhā vā upari vā yaṃ yaṃ ṭhānaṃ icchanti, taṃ taṃ pākaṭameva hoti. Tasmā yathā peyyālapāḷiṃ paṭhantā ‘‘paṭhamaṃ jhānaṃ…pe… pañcamaṃ jhāna’’ntiādipariyosānameva gaṇhantā saṅkhipitvā sajjhāyanti, na anupadaṃ, evaṃ anekāpi kappakoṭiyo peyyālapāḷiṃ viya saṅkhipitvā yaṃ yaṃ icchanti, tattha tattheva ñāṇena okkamantā sīhokkantavasena gacchanti. Evaṃ gacchantānañca tesaṃ ñāṇaṃ yathā nāma katavālavedhiparicayassa sarabhaṅgasadisassa dhanuggahassa khitto saro antarantarā rukkhalatādīsu asajjamāno lakkheyeva patati na sajjati na virajjhati, evaṃ antarantarāsu jātīsu na sajjati na virajjhati, asajjamānaṃ avirajjhamānaṃ icchiticchitaṭṭhānaṃyeva gaṇhāti.
此中「似狮冠之行」者，即如狮行跌倒之势。所谓「所愿之处」者，即诸劫中世间所愿知晓之处。此诸所愿之处，如同诸根深处之枝杈，无有断绝。因为诸佛无论是蕴之修行，抑或是缘生之续起，都无断相之行。诸多无量劫中，无论低位高位，愿知何处，皆当显现。不异于当诵《斐耶拉巴利》时，谓「初禅……及第五禅」诸多经题，摄持要旨而演说，非全面详述。众多无量劫，亦如《斐耶拉巴利》般摄受所愿处，俯仰由彼智慧，似走狮冠之势前行。如是行者其智，如猎猎风中安置之箭，挂于箭筒，穿于树藤之间，虽使之动摇亦不得脱落；如是于生命际续中，其所愿住处，虽动摇不灭，仍得稳固。
Atītabhave khandhā tappaṭibaddhanāmagottāni ca sabbaṃ pubbenivāsantveva saṅgahitānīti āha ‘‘kiṃ viditaṃ karoti? Pubbenivāsa’’nti. Moho paṭicchādakaṭṭhena tamo viya tamoti āha ‘‘sveva moho’’tiādi. Obhāsakaraṇaṭṭhenāti kātabbato karaṇaṃ, obhāsova karaṇaṃ obhāsakaraṇaṃ, attano paccayehi obhāsabhāvena nibbattetabbaṭṭhenāti attho. Sesaṃ pasaṃsāvacananti paṭipakkhavidhamanapavattivisesānaṃ bodhanato vuttaṃ. Avijjā vihatāti etena vijānanaṭṭhena vijjāti ayampi attho dīpitoti daṭṭhabbaṃ. Kasmā? Yasmā vijjā uppannāti etena vijjāpaṭipakkhā avijjā, paṭipakkhatā cassā pahātabbabhāvena vijjāya ca pahāyakabhāvenāti dasseti. Esa nayo itarasmimpi padadvayeti iminā tamo vihato vinaṭṭho. Kasmā? Yasmā āloko uppannoti imamatthaṃ atidisati. Kilesānaṃ ātāpanaparitāpanaṭṭhena vīriyaṃ ātāpoti āha ‘‘vīriyātāpena ātāpino’’ti, vīriyavatoti attho. Pesitacittassāti yathādhippetatthasiddhiṃ pativissaṭṭhacittassa. Yathā appamattassa ātāpino pahitattassa viharatoti aññassapi kassaci mādisassāti adhippāyo. Padhānānuyogassāti sammappadhānamanuyuttassa. Sesamettha uttānattā vuttanayattā ca suviññeyyameva.
过去世中，蕴及名族，皆与生前所住之处紧密相连，故谓「前所住处」。于是问「所知为何？」答曰是「前所住处」。烦恼以遮蔽之障碍，如昏暗之云幕，乃谓「自性昏暗」。光明显现之因，即所作之因，光明即因果关系，以自性光明熄灭烦恼之意。余言称赞，谓对相反之法、行不及之事、特别之执，作明白之劝诫。谓「无明已经消除」，指此明了之知，亦当称为智慧。何以故？由于智慧产生时，则与智慧相反之无明应当舍离。此理表明智慧即有舍除执着之性，故谓无明已灭。此理适用他处，两词相对，彼此联系。何以故？智慧既现，所知事理过度，烦恼之燃烧即能熄灭。烦恼灼烦之力谓为「热诚」；有力量者谓「有力热诚」。称「专心致志者」，即心志专注如法，其精进坚定，无懈怠之意，与他人懈怠均不相同者。谓「精进努力」，即正当努力不间断。余言大致讲述其深意，明确易知。
Pubbenivāsakathā niṭṭhitā. · 宿住随念之论已毕。
Dibbacakkhuñāṇakathā天眼智之论
§13
13.Cutiyāti cavane. Upapāteti upapajjane. Samīpatthe cetaṃ bhummavacanaṃ, cutikkhaṇasāmantā upapattikkhaṇasāmantā cāti vuttaṃ hoti. Tathā hi vakkhati ‘‘ye pana āsannacutikā’’tiādi. Yena ñāṇenāti yena dibbacakkhuñāṇena. Dibbacakkhuñāṇeneva hi sattānaṃ cuti ca upapatti ca ñāyati. Parikammaṃ vattabbaṃ siyāti ‘‘dibbacakkhuñāṇaṃ uppādetukāmena ādikammikena kulaputtena kasiṇārammaṇaṃ abhiññāpādakajjhānaṃ sabbākārena abhinīhārakkhamaṃ katvā tejokasiṇaṃ odātakasiṇaṃ ālokakasiṇanti imesu tīsu kasiṇesu aññataraṃ āsannaṃ kātabbaṃ, upacārajjhānagocaraṃ katvā vaḍḍhetvā ṭhapetabba’’ntiādinā dibbacakkhuñāṇassa parikammaṃ vattabbaṃ bhaveyya.
「第三」指代离死。又谓「再生」。于近处所说之次第，谓即此离死之次第。因诸近处皆称「cutikā」，故称「cuti」。语云：「那些临近消亡者，即是如此。」凭借何种智慧？凭借神通眼智。唯有神通眼智慧能了知有情离死及再生。遂当依教行事，谓「为生起神通眼智，当有基础者，如此子弟当于五种光明相境中，以专门禅定作证，采取完全控制及守护为本，在光相遍布的灰尘光明下，持定一光相，观察如疾热光、湿光等三种光明。于此三光之一，当确定较为临近者，依作近禅境界培养，增长、安置禅定。」诸此为获得神通眼智慧之正当因缘与次第。
So ahanti so katacittābhinīhāro ahaṃ. Dibbasadisattāti divi bhavanti dibbaṃ, devānaṃ pasādacakkhu, tena dibbena cakkhunā sadisattāti attho. Dibbasadisattāti ca hīnūpamādassanaṃ devatānaṃ dibbacakkhutopi imassa mahānubhāvattā. Idāni taṃ dibbasadisattaṃ vibhāvetuṃ ‘‘devatānañhī’’tiādi vuttaṃ. Tattha sucaritakammanibbattanti saddhābahulatāvisuddhadiṭṭhitāānisaṃsadassāvitādisampattiyā suṭṭhu caritattā sucaritena devūpapattijanakena puññakammena nibbattaṃ. Pittasemharuhirādīhīti ādi-saddena vātarogādīnaṃ saṅgaho. Apalibuddhanti anupaddutaṃ. Pittādīhi anupaddutattā kammassa ca uḷāratāya upakkilesavimutti veditabbā. Upakkilesadosarahitañhi kammaṃ tiṇādidosarahitaṃ viya sassaṃ uḷāraphalaṃ anupakkiliṭṭhaṃ hoti. Kāraṇūpacārena cassa phalaṃ tathā voharīyati yathā ‘‘sukkaṃ sukkavipāka’’nti. Dūrepīti pi-saddena sukhumassapi ārammaṇassa sampaṭicchanasamatthataṃ saṅgaṇhāti. Pasādacakkhūti catunnaṃ mahābhūtānaṃ pasādalakkhaṇaṃ cakkhu. Vīriyabhāvanābalanibbattanti vīriyārambhavaseneva ijjhanato sabbāpi kusalabhāvanā vīriyabhāvanā, padhānasaṅkhārasamannāgatā vā iddhipādabhāvanā visesato vīriyabhāvanā, tassā ānubhāvena nibbattaṃ vīriyabhāvanābalanibbattaṃ. Ñāṇamayaṃ cakkhu ñāṇacakkhu. Tādisamevāti upakkilesavimuttatāya dūrepi sukhumassapi ārammaṇassa sampaṭicchanasamatthatāya ca taṃsadisameva.
彼语言，彼人意念坚固，谓「我为真知觉者」。云云。所谓「天相者」即天空有天、天人之眼，谓由天眼观察。所以谓「天人相」。谓「天人相者」为低等善根能见境，是诸天之由大力量所成之天眼相。今分解此“天人相”云：“那里谓‘天人相之仪式习用’，言彼信心集众、净见坚定之人，具足善行，故善行生诸天相，此乃善业感果，亦为生天之业所成。所谓“色破病、风热病”等，乃风病、火病等病之总称。谓“未受污染”即未损坏。谓“未污染”者，是指业力无污染之净法。如同净粮未被掺假之正义粮食。有此缘故，业果纯净显现。谓“风疾”等句中“疾”意细微、轻微，指其缘境之庄严肃穆。谓“安稳之眼”即四大之净净特征所成之眼。谓“精进修习力”者，盖由精进发意而成所有善行之修习力，尤以此力为专注于诸神通等修习。随其作用而成，构成生天之力量基。谓“知见眼”，是智慧光明之眼，为无染净者。此等皆是解脱烦恼之净行而生之境相，虽微小细微亦庄严，与此相类。
Dibbavihāravasena paṭiladdhattāti dibbavihārasaṅkhātānaṃ catunnaṃ jhānānaṃ vasena paṭiladdhattā. Iminā kāraṇavasenassa dibbabhāvamāha. Dibbavihārasannissitattāti aṭṭhaṅgasamannāgamena ukkaṃsagataṃ pādakajjhānasaṅkhātaṃ dibbavihāraṃ sannissāya pavattattā, dibbavihārapariyāpannaṃ vā attanā sampayuttaṃ rūpāvacaracatutthajjhānaṃ nissāya paccayabhūtaṃ sannissitattāti evamettha attho daṭṭhabbo. Ālokapariggahena mahājutikattāpi dibbanti kasiṇālokānuggahena pattabbattā sayaṃ ñāṇālokapharaṇabhāvena ca mahājutikabhāvatopi dibbanti attho. Mahājutikampi hi dibbanti vuccati ‘‘dibbamidaṃ byamha’’ntiādīsu. Mahāgatikattāti mahanīyagamanattā, vimhayanīyappavattikattāti attho. Vimhayanīyā hissa pavatti tirokuṭṭādigatarūpadassanato. Taṃ sabbanti ‘‘heṭṭhā vuttaṃ atthapañcakamapekkhitvā vutta’’nti vadanti. Keci pana ‘‘jutigatiatthesupi saddavidū divusaddaṃ icchantīti mahājutikattā mahāgatikattāti idameva dvayaṃ sandhāya vuttaṃ, tasmā ‘saddasatthānusārena veditabba’nti idaṃ dibbati jotayatīti dibbaṃ, dibbati gacchati asajjamānaṃ pavattatīti dibbanti imamatthaṃ dassetuṃ vutta’’nti vadanti. Ācariyadhammapālatthero pana –
所谓「以神通宿处得之」者，即依四禅之力得。由此因缘谓为神通境界。所谓「以神通宿处相依」者，指以八正道通达所成，依凭从足根禅及四禅而生之神通宿处。达到此宿处即得令四禅之色境圆满与条件成就，即神通之所依。谓以光明所摄受及大光明之随缘，即凭三种光明光相及自知光明所摄取，故称为神通境。大光明者，即曰天上大光明，谓云天之光明。谓「大光明」即指大行与极远流通之光明。谓「极远流通」即向天空远远伸展，周遍无限之光明。谓此皆为「光明之法」，依五种意义而言。有人言：「光明与音声同为知义者，因欲解音声说故，将之归于光明」。故谓：「音声出于相应处测知，故云光明、齐于色相。」亦谓以神通眼智慧于不相违缘中，云「通达光明」。此谓神通境界由光明随缘产生，且神通眼于无障碍转动中生起。此义以便说明之。
‘‘Dibbacakkhulābhāya yogino parikammakaraṇaṃ tappaṭipakkhābhibhavassa atthato tassa vijayicchā nāma hoti, dibbacakkhulābhī ca iddhimā devatānaṃ vacanagahaṇakkhamanadhammadānavasena mahāmoggallānattherādayo viya dānaggahaṇalakkhaṇe vohāre ca pavatteyyāti evaṃ vihāravijayicchāvohārajutigatisaṅkhātānaṃ atthānaṃ vasena imassa abhiññāñāṇassa dibbacakkhubhāvasiddhito saddavidū ca tesu eva atthesu divusaddaṃ icchantīti ‘taṃ sabbaṃ saddasatthānusārena veditabba’nti vutta’’nti –
阿闍梨法护长老曰：「为得天眼，修行者必须按依法修种种修行方法，函盖对抗性条件，因乃名为胜利意愿。天眼所具之度神通，犹如天人语之集受与传授，大德摩诃摩迦罗那等长老，与其传法特征，若使其光明旺盛，便能使得其证得神通天眼。故有说：持有此胜利意愿、此传法及光明之力，乃证得神通天眼者，必然欲解诸音声，故云「一切音声处所皆应察知」。此即所传所说也。」
Āha.
「说」也。
Dassanaṭṭhenāti rūpadassanabhāvena. Cakkhunā hi sattā rūpaṃ passanti. Yathā maṃsacakkhu viññāṇādhiṭṭhitaṃ samavisamaṃ ācikkhantaṃ viya pavattati, na tathā idaṃ. Idaṃ pana sayameva tato sātisayaṃ cakkhukiccakārīti āha ‘‘cakkhukiccakaraṇena cakkhumivātipi cakkhū’’ti. Diṭṭhivisuddhihetuttāti saṅkhepato vuttamatthaṃ vivarituṃ ‘‘yo hī’’tiādi vuttaṃ. Ucchedadiṭṭhiṃ gaṇhātīti parato uppattiyā adassanato ‘‘etthe vāyaṃ satto ucchinno, evamitarepī’’ti ucchedadiṭṭhiṃ gaṇhāti. Navasattapātubhāvadiṭṭhiṃ gaṇhātīti jhānalābhī adhiccasamuppanniko viya gaṇhāti. Yathā hi so asaññasattā cavitvā idhūpapanno pabbajito samāno abhiññālābhī hutvā pubbenivāsaṃ anussaranto idhūpapattimeva disvā tato paraṃ asaññabhave uppattiṃ anussaritumasakkonto ‘‘ahaṃ adhiccasamuppanno pubbe nāhosiṃ, somhi etarahi ahutvā sattatāya pariṇato, sesāpi sattā tādisāyevā’’ti abhinavasattapātubhāvadiṭṭhiṃ gaṇhāti, evamayampi upapātamattameva disvā cutiṃ apassanto navasattapātubhāvadiṭṭhiṃ gaṇhāti.
『见相』者，即色相显现之义。众生以眼根能见色。譬如以肉眼由识所转，若有歪曲岔乱显现，虽有形象亦非真实。此处则不然。此处正是在卧处，于此时依其禅思精勤，由眼根专注作业，故言『以眼根作业者，如眼亦能见』。关于『净见之因』，简略言之即为“为谁”以此缘故等语。谓断见者，由他时生灭之所不见，故名断见。谓新生有漏果报之见，修禅达彼者如实分别，故名新有漏果见。譬如彼无识众生离苦往生此处出家，得神通者追忆先世，见此新出生处，此后复观其前无识及身之生起，故此名新漏果见。再如我等见刚死彼处，未见来生为新漏果见。
Idāni aññathāpi visuddhikāraṇaṃ dassento āha ‘‘ekādasaupakkilesavirahato vā’’tiādi. Yathāhāti upakkilesasutte āgatapāḷiṃ nidasseti. Tattha hi anuruddho nandiyo kimiloti ime tayo kulaputte āmantetvā dhammaṃ dassentena ‘‘anuruddhā tumhe kiṃ imehi na āluḷissanti, ahampi imehi upādāya ekādasahi upakkilesehi āluḷitapubbo’’ti dassetuṃ –
现在另说一种净化之因说，谓『或断除一十一结戒』等。释其意即指《断结戒经》中巴利文。经中阿努鲁陀、难陀、基米三位族子被教诲，闻法曰：“阿努鲁陀，当知尔等以此种种不染净者，依止一十一结戒断染，心净清净。”言其由此不染结戒故致心净。
‘‘Ahampi sudaṃ anuruddhā pubbeva sambodhā anabhisambuddho bodhisattova samāno obhāsañceva sañjānāmi dassanañca rūpānaṃ, so kho pana me obhāso na cirasseva antaradhāyati dassanañca rūpānaṃ. Tassa mayhaṃ anuruddhā etadahosi ‘ko nu kho hetu, ko paccayo, yena me obhāso antaradhāyati dassanañca rūpāna’nti. Tassa mayhaṃ anuruddhā etadahosi ‘vicikicchā kho me udapādi, vicikicchādhikaraṇañca me samādhi cavi, samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ, sohaṃ tathā karissāmi, yathā me puna na vicikicchā uppajjissatī’ti.
“我阿努鲁陀，昔时尚未成正觉，犹如菩萨行时，能觉知光明及诸色相，可是那光明不久即隐没，色相亦复消失。我便思虑：‘何因何缘致使我光明消隐，色相不常长存？’继而又觉察到怀疑生起，怀疑之因导致定散失，定散尽时光明隐没，色相消逝，于是我决定要以此法修习，令我不复生起怀疑。”
‘‘So kho ahaṃ anuruddhā appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi dassanañca rūpānaṃ, so kho pana me obhāso na cirasseva antaradhāyati dassanañca rūpānaṃ. Tassa mayhaṃ anuruddhā etadahosi ‘ko nu kho hetu, ko paccayo, yena me obhāso antaradhāyati dassanañca rūpāna’nti. Tassa mayhaṃ anuruddhā etadahosi ‘amanasikāro kho me udapādi, amanasikārādhikaraṇañca pana me samādhi cavi, samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ, sohaṃ tathā karissāmi, yathā me puna na vicikicchā uppajjissati na amanasikāro’’’ti –
“于是我阿努鲁陀专心精进，勤修觉察，了知诸光及色相变现亦复知晓，所见光明不久即消没，色相灭失。于是我思忖‘何因何缘致使我光明隐没，色相灭失？’继而我了知因无念而生，有念之因导致定除，定灭时光明消失，色相灭绝，于是我决意以此修习，令我不复生起怀疑与无念。”
Ādinā (ma. ni. 3.241) desanaṃ ārabhitvā idaṃ vuttaṃ ‘‘so kho ahaṃ anuruddhā vicikicchā cittassa upakkilesoti iti viditvā’’tiādi.
依《增支部》第三百四十一经所说，我阿努鲁陀知怀疑即是心之不净，晓知此理，从而勤修正念。
Tattha (ma. ni. aṭṭha. 3.241) vicikicchāti mahāsattassa ālokaṃ vaḍḍhetvā dibbacakkhunā nānāvidhāni rūpāni passantassa ‘‘idaṃ nu kho ki’’nti uppannā vicikicchā. Manasikāravasena pana me rūpāni upaṭṭhahiṃsu, rūpāni passato vicikicchā uppajjati, tasmā idāni kiñci na manasi karissāmīti tuṇhī bhavati, taṃ tuṇhībhāvappattiṃ sandhāyāha ‘‘amanasikāro’’ti. Thinamiddhanti kiñci amanasikarontassa uppannaṃ thinamiddhaṃ. Tathābhūtassa hi savipphārikamanasikārassa abhāvato thinamiddhaṃ uppajjati. Chambhitattanti thinamiddhaṃ vinodetvā yathāraddhamanasikāravasena himavantābhimukhaṃ ālokaṃ vaḍḍhetvā dānavarakkhasaajagarādayo passantassa uppannaṃ chambhitattaṃ. Uppilanti ‘‘mayā diṭṭhabhayaṃ pakatiyā cakkhuviññāṇena olokiyamānaṃ na passati, adiṭṭhe parikappitasadise kiṃnāma bhaya’’nti bhayassa vinodanavasena cintentassa attano paccavekkhaṇākosallaṃ nissāya uppannaṃ uppilāvitattaṃ. Duṭṭhullanti kāyālasiyaṃ. ‘‘Mayā thinamiddhaṃ chambhitattānaṃ vūpasamanatthaṃ gāḷhaṃ vīriyaṃ paggahitaṃ, tena me uppilasaṅkhātā cittasamādhidūsitā gehassitā balavapīti uppannā’’ti vīriyaṃ sithilaṃ karontassa hi kāyaduṭṭhullaṃ kāyadaratho kāyālasiyaṃ udapādi.
这里（引自《增支部·注疏》第三卷241页）所说的怀疑，是大王增加光明、以天眼观察种种形象时，生起的“这到底是什么？”的怀疑。以观念的方式，我心呈现这些形象，见到形象则生疑，因此现在什么也不打算思惟，处于寂静状态。对这种寂静状态，释曰“非观念”者。昏沉睡眠是某种非观念者生起的昏沉。真如之境，即具有清净纯正观念的缺失时，会生起昏沉。动摇心是昏沉的对治，譬如用观察心增加寒冰北山上的光明，观诸天魔鬼及夜叉等出现的动摇。忧愁为“我所见恐怖，以六根眼识观察，不能见明，于所未见幻妄之恐怖”而生的心染污忧虑，依自身反省之善巧而生起忧愁。身心不调是指，我为了安缓由昏沉动摇而生的忧愁，修持刚强精进，故忧愁与烦恼之心被净化，身忧恼便随之生起。
Accāraddhavīriyanti ‘‘mama vīriyaṃ sithilaṃ karoto duṭṭhullaṃ uppanna’’nti puna vīriyaṃ paggaṇhato uppannaṃ accāraddhavīriyaṃ. Atilīnavīriyanti ‘‘mama vīriyaṃ paggaṇhato evaṃ jāta’’nti puna vīriyaṃ sithilayato uppannaṃ atilīnavīriyaṃ. Abhijappāti devalokābhimukhaṃ ālokaṃ vaḍḍhetvā devasaṅghaṃ passato uppannā taṇhā. ‘‘Evaṃ me hotū’’ti hi abhinivisanavasena jappatīti abhijappā, taṇhā. Nānattasaññāti ‘‘mayhaṃ ekajātikaṃ rūpaṃ manasikarontassa abhijappā uppannā, nānāvidhaṃ rūpaṃ manasikāraṃ karissāmī’’ti kālena devalokābhimukhaṃ kālena manussalokābhimukhaṃ vaḍḍhetvā nānāvidhāni rūpāni manasikaroto uppannā nānattasaññā, nānatte nānāsabhāve saññāti nānattasaññā. Atinijjhāyitattanti ‘‘mayhaṃ nānāvidhāni rūpāni manasikarontassa nānattasaññā udapādi, iṭṭhaṃ vā aniṭṭhaṃ vā ekajātikameva rūpaṃ manasi karissāmī’’ti tathā manasikaroto uppannaṃ rūpānaṃ atinijjhāyitattaṃ, ativiya uttari katvā nijjhānaṃ pekkhanaṃ atinijjhāyitattaṃ. Obhāsanti parikammasamuṭṭhitaṃ obhāsaṃ. Na ca rūpāni passāmīti parikammobhāsamanasikārappasutatāya dibbacakkhunā rūpāni na passāmi. Rūpāni hi kho passāmīti tena parikammobhāsena pharitvā ṭhitaṭṭhāne dibbacakkhuno visayabhūtāni rūpagatāni passāmi.
不积极精进是说“我精进松懈，生憋闷烦恼”，于是再度努力精进时，生起不积极精进。过度牵挂精进者，为“我努力精进时如是”，因努力松懈产生过度牵挂精进。贪恋是指，当光明增加，向诸天世尊观看天众时所生之渴爱。言“如此为我所生”，因执着固着而反复念诵，名为贪恋。分别见是指“我对某一类形相专注时，生起执着见，执多种形相时则能作分别”，因时间分别，或面天众，或面人间，分别无数形相之心生起，谓之分别见。过度贪欲是以“我对诸多形相执着，意乐不乐都单专某一类形相”而生起，对意乐与不意乐过度精选导致过度贪欲。光明现现，显现因缘之光。因对形相不专注，光明心力受限，故尽管有天眼观察，形相仍不可见。仅因为照应现象，诸种光明遍布且产生，遂于就地观照天眼所观物现相。
Evamādīti ādi-saddena –
如是开始，以所说句首作引。
‘‘Kevalampi rattiṃ kevalampi divaṃ kevalampi rattindivaṃ tassa mayhaṃ anuruddhā etadahosi ‘ko nu kho hetu, ko paccayo, yvāhaṃ obhāsañhi kho sañjānāmi, na ca rūpāni passāmi, rūpāni kho passāmi, na ca obhāsaṃ sañjānāmi kevalampi rattiṃ kevalampi divaṃ kevalampi rattindiva’nti. Tassa mayhaṃ anuruddhā etadahosi ‘yasmiñhi kho ahaṃ samaye rūpanimittaṃ amanasikaritvā obhāsanimittaṃ manasi karomi. Obhāsañhi kho tasmiṃ samaye sañjānāmi, na ca rūpāni passāmi. Yasmiṃ panāhaṃ samaye obhāsanimittaṃ amanasikaritvā rūpanimittaṃ manasi karomi. Rūpāni hi kho tasmiṃ samaye passāmi, na ca obhāsaṃ sañjānāmi kevalampi rattiṃ kevalampi divaṃ kevalampi rattindiva’’nti (ma. ni. 3.243) –
『仅仅夜间、白昼与夜白之分时，我心中起者如此：谁是因缘？谁是缘由？明白我当下光明存在，但不见诸形相，见诸形相但不明白光明，于仅夜、仅昼或夜昼兼有之时』。我心发此思惟：『某时我是心不念向形相而生起光明相念，我觉知光明，但不见形相；又某时我心不念向光明而念形相，我见形相，但不觉知光明，在仅夜、仅昼或夜昼兼有时皆如是』（《增支部·注疏》第三卷243页）——以此所说巴利文辑集而成。
Evamādipāḷiṃ saṅgaṇhāti.
如上的巴利文合集。
Manussānaṃ idanti mānusakaṃ, manussānaṃ gocarabhūtaṃ rūpārammaṇaṃ. Tadaññassa pana dibbatirokuṭṭasukhumādibhedassa rūpassa dassanato atikkantamānusakaṃ. Evarūpaṃ tañca manussūpacāraṃ atikkantaṃ nāma hotīti āha ‘‘manussūpacāraṃ atikkamitvā rūpadassanenā’’ti. Tattha manussūpacāranti manussehi upacaritabbaṭṭhānaṃ, pakatiyā cakkhudvārena gahetabbaṃ visayanti adhippāyo. Evaṃ visayamukhena dassetvā idāni visayimukhena dassetuṃ ‘‘mānusakaṃ vā’’tiādi vuttaṃ. Tatthāpi maṃsacakkhātikkamo tassa kiccātikkameneva daṭṭhabbo. Dibbena cakkhunāti dibbacakkhuñāṇenapi daṭṭhuṃ na sakkā khaṇassa atiittaratāya atisukhumatāya kesañci rūpassa, apica dibbacakkhussa paccuppannaṃ rūpārammaṇaṃ, tañca purejātapaccayabhūtaṃ, na ca āvajjanaparikammehi vinā mahaggatassa pavatti atthi, nāpi uppajjamānameva rūpaṃ ārammaṇapaccayo bhavituṃ sakkoti, bhijjamānaṃ vā, tasmā cutūpapātakkhaṇe rūpaṃ dibbacakkhunā daṭṭhuṃ na sakkāti suvuttametaṃ.
人们所谓为人所识之形相，即人所可观之形相。理解此人所识的形相又须以天眼对细微差别观察超越此形相。此即超越人所可交往（识别和把握）的形相，故称“超越人所交往的形相显现”。所谓人所交往，是指人用眼识在当时所应观察的境界、主宰之境。以眼界为中心显现，故言“为某境界目的而交往之人所观察的形相”，以此显现为界，故有“可视性的”之说。然而肉眼不足以超越此任务。天眼亦不能瞬时超出某些形相之极度微细，且当前呈现的形相，因由昔时因缘所生，非不假外力活动无法运行，且未能生起，即时亦不可因缘而生。故于临终瞬间以天眼见诸形相实属不可能，此说甚善。
Yadi dibbacakkhuñāṇaṃ rūpārammaṇameva, atha kasmā ‘‘satte passāmī’’ti vuttanti? Yebhuyyena sattasantānagatarūpadassanato evaṃ vuttaṃ. Sattagahaṇassa vā kāraṇabhāvato vohāravasena vuttantipi vadanti. Te cavamānāti adhippetāti sambandho. Evarūpeti na cutūpapātakkhaṇasamaṅginoti adhippāyo. Mohūpanissayaṃ nāma kammaṃ nihīnaṃ nihīnaphalaṃ hotīti āha ‘‘mohanissandayuttattā’’ti. Mohūpanissayatā ca kusalakammassa pubbabhāge mohappavattibahulatāya veditabbā. Tāya pana mohappavattiyā saṃkiliṭṭhaṃ kusalakammaṃ nihīnameva jātiādiṃ nipphādetīti nihīnajātiādayo mohassa nissandaphalānīti āha ‘‘hīnānaṃ jātikulabhogādīna’’ntiādi. Hīḷiteti garahite. Ohīḷiteti visesato garahite. Uññāteti lāmakabhāvena ñāte. Avaññāteti visesato lāmakabhāvena vidite. Amohanissandayuttattāti ettha amoho sampayuttavasena pubbabhāgavasena ca pavatto kathito, tena ca tihetukapaṭisandhike dasseti. Tabbiparīteti tassa hīḷitādibhāvassa viparīte, ahīḷite anohīḷite anuññāte anavaññāte cittīkateti attho.
若由天眼智仅见色所显，何以称为「我见诸有情」？此因多由见诸有情从属诸色现相如是而说。又有人谓此因摄取众有情故，以通行便利故而言。所谓摄取，即摄生、主宰之义。此如主宰者，非断灭如转生片刻分离者之类主宰也。所谓迷惑依止者，是指行为之亏损，有亏损之果，故称「与迷惑依止俱」。迷惑依止乃显示善业以前状态迷惑增长之多寡。以迷惑增长，染污善业，如此谓之亏损出生等迷惑之所依之果，故称「穷苦之生族享受等」等字。穷苦谓厌弃，恶厌弃更为特别的厌弃。被揭露谓如秽类亲属关系。未被揭露谓特指为识别鉴别的已知。所谓与非迷惑俱，是指此处以非迷惑与生前存在作为铺垫说明，指出三因缘相关。所谓逆转障碍，是指其亏损及厌弃等相反，即无厌弃、无恶厌弃、无被揭露、无未被揭露等之性质意。由此体现其心境所显义。
Suvaṇṇeti sundaravaṇṇe. Dubbaṇṇeti asundaravaṇṇe. Sā panāyaṃ suvaṇṇadubbaṇṇatā yathākkamaṃ kammassa adosadosūpanissayatāya hotīti āha ‘‘adosanissandayuttattā’’tiādi. Adosūpanissayatā ca kammassa mettādīhi paribhāvitasantānappavattiyā veditabbā. Abhirūpe virūpeti idaṃ saṇṭhānavasena vuttaṃ. Saṇṭhānavacanopi hi vaṇṇasaddo hoti ‘‘mahantaṃ hatthivaṇṇaṃ abhinimminitvā’’tiādīsu (saṃ. ni. 1.138) viya. Paṭhamaṃ vutto pana attho vaṇṇavaseneva vutto. Sundaraṃ gatiṃ gatā sugatāti āha ‘‘sugatigate’’ti, sugatiṃ upapanneti attho. Alobhajjhāsayā sattā vadaññū vigatamaccherā alobhūpanissayena kammunā sugatā samiddhā hontīti āha ‘‘alobhanissandayuttattā vā aḍḍhe mahaddhane’’ti. Dukkhaṃ gatiṃ gatā duggatāti āha ‘‘duggatigate’’ti. Lobhajjhāsayā sattā luddhā maccharino lobhūpanissayena kammunā duggatā durūpā hontīti āha ‘‘lobhanissandayuttattā vā dalidde appannapāne’’ti. Upacitanti phalāvahabhāvena kataṃ. Yathā katañhi kammaṃ phaladānasamatthaṃ hoti, tathā kataṃ upacitaṃ. Cavamānetiādīhi dibbacakkhukiccaṃ vuttanti visayamukhena visayibyāpāramāha. Purimehīti ‘‘dibbena cakkhunā’’tiādīni padāni sandhāya vuttaṃ. Ādīhīti ettha ca-saddo luttaniddiṭṭho, tasmā ‘‘dibbena…pe… passāmī’’ti imehi ‘‘cavamāne’’tiādīhi ca dibbacakkhukiccaṃ vuttanti attho. Imināpana padenāti ‘‘yathākammūpage satte pajānāmī’’ti iminā vākyena. Pajjati ñāyati attho imināti hi padaṃ vākyaṃ.
Suvaṇṇa意指色泽美丽，Dubbaṇṇa意指色泽丑恶。此处意谓色泽美丑，如适合业力中无愤怒烦恼之依止所现。所谓无愤怒烦恼之依止因，是由业力所感召，以慈等善业摄受后代延续。所谓美好与丑恶，乃指关系状态之言。如同经中「呈示大象之色」等语。首要意涵是指颜色的美丑。所谓善途者，即取向善的行法而得殊胜之境界。故称「往善处之行者」意谓已生之善道。愈无贪著丶愈无嗔恨，其业以无贪依止而殊胜，故称「依无贪俱者于大富也」。所谓苦途者，谓已入苦道之人。由贪著烦恼所摄，恶业所感，色质丑陋，故称「依贪俱者于贫乏饮食也」。所谓「相称」者，依果报能给予效用而谓之相称。正如施舍能现功德，其为效用也。诸天眼职司诸类，谓观测诸有情轮回境界之内外境界，由此言说。谓先由「天眼」等字句连接故称。所谓此处「由天眼」等词，是指下降显现，故此方言中谓天眼之职责。谓「此时如业而知诸有情」之意，此方言示语句意。
Mahantaṃ dukkhamanubhavamāneti ettha dibbacakkhuñāṇena rūpaṃ disvā tesaṃ dukkhānubhavanaṃ kāmāvacaracitteneva jānātīti veditabbaṃ. Soti nerayikasatte paccakkhato disvā ṭhito dibbacakkhuñāṇalābhī. Evaṃ manasi karotīti tesaṃ nerayikānaṃ nirayasaṃvattanikassa kammassa ñātukāmatāvasena pādakajjhānaṃ samāpajjitvā vuṭṭhāya parikammavasena manasi karoti. Kiṃ nu khotiādi manasikāravidhidassanaṃ. Evaṃ pana parikammaṃ katvā pādakajjhānaṃ samāpajjitvā vuṭṭhitassa taṃ kammaṃ ārammaṇaṃ katvā āvajjanaṃ uppajjati, tasmiṃ niruddhe cattāri pañca vā javanāni javanti. Yesaṃ purimāni tīṇi cattāri vā parikammaupacārānulomagotrabhunāmakāni kāmāvacarāni, catutthaṃ pañcamaṃ vā appanācittaṃ rūpāvacaraṃ catutthajjhānikaṃ, tattha yaṃ tena appanācittena saddhiṃ uppannaṃ ñāṇaṃ, taṃ yathākammūpagañāṇanti veditabbaṃ. ‘‘Visuṃ parikammaṃ natthī’’ti idaṃ pana dibbacakkhuñāṇena vinā yathākammūpagañāṇassa visuṃ parikammaṃ natthīti adhippāyena vuttaṃ. Evañcetaṃ icchitabbaṃ, aññathā yathākammūpagañāṇassa mahaggatabhāvo eva na siyā. Devānaṃ dassanepi eseva nayo. Nerayikadevaggahaṇañcettha nidassanamattaṃ daṭṭhabbaṃ. Ākaṅkhamāno hi dibbacakkhulābhī aññagatikesupi evaṃ paṭipajjatiyeva. Tathā hi vakkhati ‘‘apāyaggahaṇena tiracchānayoniṃ dīpetī’’tiādi, ‘‘sugatiggahaṇena manussagatipi saṅgayhatī’’ti ca. Taṃ nirayasaṃvattaniyakammaṃ ārammaṇametassāti taṃkammārammaṇaṃ. Phārusakavanādīsūti ādi-saddena cittalatāvanādīnaṃ saṅgaho.
谓由天眼智见色，则见诸有情之苦，如欲界贪爱心所体验亦然，此理应如是分别。比方有地狱有情，亲见其恶道，立得天眼智者。此等地狱众生之业苦受，因其业之既知，具足由足处入地狱，故能起念观其境况。对此起心行为，谓「何以实况等」之心念施为。此般施为完成足处已起之行为，乃摄取因缘行为，以此召致，可知行为之缘起理义。此行为不灭时持续生起，起动功用须历四或五流转。前三者为三行过程阶段，前行者、后续随顺者等，凡行由色所转，四者名为心境，乃为前行阶段之业智。所谓因现前业之知见，此谓由天眼智分别见业理。所谓「无明现」及其不及者，即无明现运行之有无状态。
Yathācimassāti yathā ca imassa yathākammūpagañāṇassa visuṃ parikammaṃ natthi, evaṃ anāgataṃsañāṇassapīti visuṃ parikammābhāvañca nidasseti. Tattha kāraṇamāha ‘‘dibbacakkhupādakāneva hi imānī’’ti. Tatrāyamadhippāyo – yathā dibbacakkhulābhī nirayādiabhimukhaṃ ālokaṃ vaḍḍhetvā nerayikādike satte disvā tehi pubbe āyūhitaṃ nirayasaṃvattaniyādikaṃ kammaṃ tādisena samādānena tajjena ca manasikārena parikkhate citte yāthāvato jānāti, evaṃ yassa yassa sattassa samanantaraṃ anāgataṃ attabhāvaṃ ñātukāmo, taṃ taṃ odissa ālokaṃ vaḍḍhetvā tena tena atīte etarahi vā āyūhitaṃ tassa nibbattakaṃ kammaṃ yathākammūpagañāṇena disvā tena tena nibbattetabbaṃ anāgataṃ attabhāvaṃ ñātukāmo tādisena samādānena tajjena ca manasikārena parikkhate citte yāthāvato jānāti. Esa nayo tato paresupi attabhāvesu. Etaṃ anāgataṃsañāṇaṃ nāma. Yasmā etaṃ dvayaṃ dibbacakkhuñāṇe sati eva sijjhati, nāsati. Tena vuttaṃ ‘‘imāni dibbacakkhunā saheva ijjhantī’’ti.
所谓当下此处，如今此处，此种业智之现前业不具足，意谓无业智之全备施行，故无完整业智。故以因曰「唯由天眼智生」者。此处三说——谓天眼智者，增长光明而见诸地狱等有情，见之前世堕地之业，以此智由想念及念具足明了心中。又谓诸有情之即时未来之自性，欲分别知晓，亦依如是用力及心念明了。此理亦适用于他有情之自性。此即所谓未来业智。以天眼智具足此二故，不令消失。故得经曰「此等与天眼智俱生」等。
Kāyena duccaritaṃ, kāyato vā uppannaṃ duccaritanti kāyena duṭṭhu caritaṃ, kāyato vā uppannaṃ kilesapūtikattā duṭṭhu caritaṃ kāyaduccaritanti evaṃ yathākkamaṃ yojetabbaṃ. Kāyoti cettha copanakāyo adhippeto. Kāyaviññattivasena pavattaṃ akusalaṃ kāyakammaṃ kāyaduccaritaṃ. Yasmiṃ santāne kammaṃ katupacitaṃ, asati āhārupacchede vipākārahasabhāvassa avigacchanato so tena sahitoyevāti vattabboti āha ‘‘samannāgatāti samaṅgībhūtā’’ti. Anatthakāmā hutvāti etena mātāpitaro viya puttānaṃ, ācariyupajjhāyā viya ca nissitakānaṃ atthakāmā hutvā garahakā upavādakā na hontīti dasseti. Guṇaparidhaṃsanenāti vijjamānānaṃ guṇānaṃ viddhaṃsanena, vināsanenāti attho. Nanu ca antimavatthunāpi upavādo guṇaparidhaṃsanamevāti? Saccametaṃ, guṇāti panettha jhānādivisesā uttarimanussadhammā adhippetāti sīlaparidhaṃsanaṃ visuṃ gahitaṃ. Tenāha ‘‘natthi imesaṃ samaṇadhammo’’tiādi. Samaṇadhammoti ca sīlasaṃyamaṃ sandhāya vadati. Jānaṃ vāti yaṃ upavadati, tassa ariyabhāvaṃ jānanto vā. Ajānaṃ vāti ajānanto vā. Jānanājānanañcettha appamāṇaṃ, ariyabhāvo eva pamāṇaṃ. Tenāha ‘‘ubhayathāpi ariyūpavādova hotī’’ti. ‘‘Ariyoti pana ajānato aduṭṭhacittasseva tattha ariyaguṇabhāvaṃ pavedentassa guṇaparidhaṃsanaṃ na hotīti tassa ariyūpavādo natthī’’ti vadanti. Bhāriyaṃ kammanti ānantariyasadisattā bhāriyaṃ kammaṃ, satekicchaṃ pana hoti khamāpanena, na ānantariyaṃ viya atekicchaṃ.
所谓身之恶行，或由身而生之恶行，称为身之恶行。如诸行为恶之因染者，则身行恶。谓因所作业具恶之行为而起。若在列中作业未行完时，由未断饮食之故，能致未灭之后果未能消除，故谓「具备同业具成统一」。谓非利己者，为父母如子般，不利己者乃示意招致怨恨、纷争者不复生。所谓恶苦责难，是指除灭已灭能力之缺失。正因最后阶段非恶苦责难，乃恶苦责难之显现为灭。此实如实圣法之狭义，因为禅定种种极胜天人法，不属恶苦责难之列。故曰「蘖此诸沙门法存在」。所谓沙门法，指戒守自制法。所谓知道者即承认圣性者，未知者则未识。此二者皆为无量量，圣慧为准。故言「二者皆如圣者责难」。所谓圣者即未知者之恶意心不显。而圣者之责难非显者，谓圣者责难不可视为恶意责难，故无此圣责难。比喻如负担之业，非恶不善业；余虽轻微可故得谅解，不是恶中之重负。
Tassaca āvibhāvatthanti bhāriyādisabhāvassa pakāsanatthaṃ. Taṃ jigucchīti taṃ theraṃ, taṃ vā kiriyaṃ jigucchi. Aticchātoti ativiya khudābhibhūto. Mahallakoti samaṇānaṃ sāruppamasāruppaṃ, lokasamudācāramattaṃ vā na jānātīti adhippāyena vuttattā guṇaparidhaṃsanena garahatīti veditabbaṃ. Amhākaṃ lajjitabbakaṃ akāsīti ‘‘samaṇena nāma evaṃ kata’’nti vutte mayaṃ sīsaṃ ukkhipituṃ na sakkomāti adhippāyo. Jānanto eva thero ‘‘atthi te āvuso imasmiṃ sāsane patiṭṭhā’’ti pucchi. Itaropi saccābhisamayo sāsane patiṭṭhāti āha ‘‘sotāpanno aha’’nti. Thero taṃ karuṇāyamāno ‘‘khīṇāsavo tayā upavadito’’ti attānaṃ āvi akāsi. Tenassa taṃ pākatikaṃ ahosīti tena assa taṃ kammaṃ maggāvaraṇaṃ nāhosīti adhippāyo. Pubbeva pana sotāpannattā apāyagāmīnaṃ suppahīnabhāvato saggāvaraṇamassa kātumasamatthameva taṃ kammaṃ. Attanā vuḍḍhataro hotīti ettha ‘‘ukkuṭikaṃ nisīditvā khamāpetabbo’’ti visuddhimagge vuttaṃ. Sotāpannasakadāgāmino dosenapi nakkhamanti, sesaariyā vā tassa atthakāmā hutvā āyatiṃ saṃvaraṇatthāya na khamāpeyyunti āha ‘‘sace so nakkhamatī’’ti. Attanā vuḍḍhataro hoti, ṭhitakenevāti etthāpi ‘‘ukkuṭikaṃ nisīditvā’’ti visuddhimagge (visuddhi. 2.411) vuttaṃ. Evañhi tattha vuttaṃ –
所谓此理，显现于妃婢等身之状况。谓为厌避，而厌弃于长老及此等行为。所谓过度忌妒，乃极其被饥饿者所征服。谓同沙门之间如等或不等取，止于世俗行为亦未通晓，此以逆观论述，其实为厌弃本质。谓我们羞耻等云「沙门由是而行」，言语中不肯抬起头来，谓此处所说含理之反。明知事实，长老才知「此教法中确有此法」，故回问他人。有人回应曰「已初果阿拉汉当中确立此义」。长老悲悯之语曰「汝除尽烦恼，以此责难自感」。其行为乃昭示，故此乃道之障难非魔障难。先前乃初果成就，于恶趣堕落者之不善业破除上有帮助。谓其自身愈加成熟，故有教导「应坐沉静处修恕」等，遵圣净道论所训。初果及次果中有时若起嗔恨亦消，余圣等亦曾欲除嗔，故不应放恕。谓自身成熟而起正法，正如前所说应坐沉静处。由此得知教中此等教令。
‘‘Sace disāpakkanto hoti, sayaṃ vā gantvā saddhivihārike vā pesetvā khamāpetabbo. Sace nāpi gantuṃ, na pesetuṃ sakkā hoti, ye tasmiṃ vihāre bhikkhū vasanti, tesaṃ santikaṃ gantvā sace navakatarā honti, ukkuṭikaṃ nisīditvā, sace vuḍḍhatarā, vuḍḍhesu vuttanayeneva paṭipajjitvā ‘ahaṃ, bhante, asukaṃ nāma āyasmantaṃ idañcidañca avacaṃ, khamatu me so āyasmā’ti vatvā khamāpetabbaṃ. Sammukhā akhamantepi etadeva kātabba’’nti.
“如果感知邻近的地方发生了灾难，自己或前去或派信徒去，应当赦免他人。如果不能前去，也不能派遣，住在那个场所的比库们，应当亲近他们，如果他们年纪较小，就坐在高处；如果年纪较大，就应当依照先前阿拉汉们所教导的方式，说：‘尊敬的长老，我身体不适，某某有言语冒犯，还请长老赦免’，这样开口便应当赦免。即便当面遭到责难，也应当如此行事。”
Idaṃ pana parampi tattha (visuddhi. 2.411) vuttaṃ –
然而此义于彼处（《清净道论》2.411）亦有进一步之说明——
‘‘Sace ekacārikabhikkhu hoti, nevassa vasanaṭṭhānaṃ, na gataṭṭhānaṃ paññāyati, ekassa paṇḍitassa bhikkhuno santikaṃ gantvā ‘ahaṃ, bhante, asukaṃ nāma āyasmantaṃ idañcidañca avacaṃ, taṃ me anussarato anussarato vippaṭisāro hoti, kiṃ karomī’ti vattabbaṃ. So vakkhati ‘tumhe mā cintayittha, thero tumhākaṃ khamati, cittaṃ vūpasamethā’ti. Tenapi ariyassa gatadisābhimukhena añjaliṃ paggahetvā ‘khamatū’ti vattabba’’nti.
“若有单独修行的比库，没有固定的居所，没有固定的去处，经常前往一位聪慧比库处，请求道：‘尊敬的长老，我身体不适，某某有言语冒犯，我纵然反复思量仍感烦恼，怎么办呢？’他应当回答说：‘你无须挂怀，长老为你赦免，心当安住’。于是，复向圣者怀有志趣者双手合十，请求赦免。”
Parinibbutamañcaṭṭhānanti pūjākaraṇaṭṭhānaṃ sandhāyāha. Pākatikameva hotīti evaṃ kate attano cittaṃ pasīdatīti taṃ kammaṃ saggāvaraṇaṃ maggāvaraṇañca na hotīti adhippāyoti keci vadanti. Cariyāpiṭake mātaṅgacaritasaṃvaṇṇanāyaṃ (cariyā. aṭṭha. 2.64) –
所谓“涅槃之所”是指礼敬之处。正如《菩萨行经注》（《行相论》第二分卷64节）若言“给出如此教义，心自安住”，则此行为不为天界障碍或解脱障碍，有人称此为“戒制”。
‘‘Pāramitāparibhāvanasamiddhāhi nānāsamāpattivihāraparipūritāhi sīladiṭṭhisampadāhi susaṅkhatasantāne mahākaruṇādhivāse mahāsatte ariyūpavādakammaabhisapasaṅkhātaṃ pharusavacanaṃ saṃyuttaṃ mahāsattassa khettavisesabhāvato tassa ca ajjhāsayapharusatāya diṭṭhadhammavedanīyaṃ hutvā sace so mahāsattaṃ na khamāpeti, sattame divase vipaccanasabhāvaṃ jātaṃ. Khamāpite pana mahāsatte payogasampattiyā vipākassa paṭibāhitattā avipākadhammataṃ āpajji ahosikammabhāvato. Ayañhi ariyūpavādapāpassa diṭṭhadhammavedanīyassa ca dhammatā’’ti –
“由于精进于彼岸度之行，满载各种困境的修行，具足戒法与正见，清净智慧相续，广行大悲，具足大丈夫之德，道业庄严，亲近修道者，承受非善利行相伴之粗恶语，若者不加以赦免，则第七天出现恶因；若赦免该大丈夫，则依赖善业成就，不受报应之果，因而免除非善业果报。此乃恶言之真相与依律显现。”
Ācariyadhammapālattherena vuttattā evaṃ khamāpite taṃ kammaṃ payogasampattiyā vipākassa paṭibāhitattā ahosikammabhāvena avipākadhammataṃ āpannanti neva saggāvaraṇaṃ na mokkhāvaraṇañca hotīti evamettha attho gahetabbo.
依据长老法护的论述，赦免此业使其因缘果报受阻，称为非善业承担的非业力表现，故无天界障碍，无解脱障碍。此理宜当如此理解。
Viparītaṃ dassanametesanti viparītadassanā. Samādātabbaṭṭhena samādānāni, kammāni samādānāni yesaṃ te kammasamādānā, micchādiṭṭhivasena kammasamādānā micchādiṭṭhikammasamādānā, hetuatthaṃ vā antogadhaṃ katvā micchādiṭṭhivasena pare kammesu samādāpakā micchādiṭṭhikammasamādānā. Tayimaṃ atthaṃ dassento ‘‘micchādiṭṭhivasenā’’tiādimāha. Ye ca…pe… samādapenti, tepi micchādiṭṭhikammasamādānāti yojetabbaṃ. Sīlasampannotiādi paripakkindriyassa maggasamaṅgino vasena vuttaṃ, aggamaggaṭṭhe pana vattabbameva natthi. Atha vā aggamaggapariyāpannā eva sīlādayo veditabbā. Aggamaggaṭṭhassa hi diṭṭheva dhamme ekaṃsikā aññārādhanā, itaresaṃ anekaṃsikā. Aññanti arahattaṃ. Evaṃsampadamidanti ettha sampajjanaṃ sampadā, nipphatti, evaṃ avirajjhanakanipphattikanti attho, yathā taṃ avassambhāvī, evamidampīti vuttaṃ hoti . Yathā hi maggānantaraṃ avirajjhitvāva phalaṃ nibbattaṃ, evametaṃ imassapi puggalassa cutianantaraṃ avirajjhitvāva niraye paṭisandhi hotīti dasseti. Sakalasmiñhi buddhavacane na imāya upamāya gāḷhataraṃ katvā vuttaupamā atthi. Taṃ vācaṃ appahāyātiādīsu (ma. ni. aṭṭha. 1.149) ariyūpavādaṃ sandhāya ‘‘puna evarūpiṃ vācaṃ na vakkhāmī’’ti vadanto vācaṃ pajahati nāma, ‘‘puna evarūpaṃ cittaṃ na uppādessāmī’’ti cintento cittaṃ pajahati nāma, ‘‘puna evarūpiṃ diṭṭhiṃ na gaṇhissāmī’’ti pajahanto diṭṭhiṃ pajahati nāma. Tathā akaronto neva pajahati na paṭinissajjati. Yathābhataṃ nikkhitto evaṃ nirayeti yathā nirayapālehi āharitvā niraye ṭhapito, evaṃ niraye ṭhapitoyeva, nāssa nirayūpapattiyā koci vibandho. Tatrāyaṃ yutti – nirayūpago ariyūpavādī tadādāyakassa avijahanato seyyathāpi micchādiṭṭhīti. Ettha ca ‘‘taṃ vācaṃ appahāyā’’ti evamādivacanena tadādāyakassa appahāneneva ariyūpavādo antarāyiko anatthāvahova, pahānena pana accayaṃ desetvā khamāpanena na antarāyiko anatthāvaho yathā taṃ vuṭṭhitā desitā ca āpattīti dasseti. Micchādiṭṭhivasena akattabbaṃ nāma pāpaṃ natthi, yato saṃsārakhāṇubhāvopi nāma hotīti āha ‘‘micchādiṭṭhiparamāni, bhikkhave, vajjānī’’ti.
反向见解谓之反向见解。所谓应当断除的，是那些业—行为，因其业而起，这类业是由邪见产生的业，因而称为邪见之业。若为因果之理或内里意涵而断除，则称邪见者所作他业中的断除邪见之业。阐明此义故，文中谓“以邪见为业”等。这里所说对“断除”，即停止，故有言“诸若……断除”，指的也是由邪见所生的业中，该断除者。具足戒德等功德，以及以成熟感官作用相应，谓之同道，故于正道经论中仅应论述正道。然若说正道已充足，则必须认识戒德等已圆满。于正道所见之法中，一有所见即全有义，一有他义即多义。有人异说阿拉汉果，而此即是功德成熟、智慧圆满等所致觉悟。此具足常常自知、功德成就，此为无污染成就的意涵。谓若此不可成就，因知此即无疑。其意指：如正道境界未得清净，业果会转至地狱等苦处，亦难断除恶见，有此比喻。佛语中，此类譬喻虽稍严厉，然有更广义的譬喻。就“断此语”等言，是指辩才善说者，出于智慧，谓“不复论此类语”，为断言恶语；“不生此心”，断恶意；“不取此见”，断恶见。若虽未断除，便不舍弃邪见而执持，于此而言，犯戒者未必立即受到麻烦。正如恶人虽被投入地狱，地狱之苦仍不阻挡其堕落。这里论理是：地狱之恶见者不听善法，视邪见如正念。所谓“断除此语”，指此类断恶语障碍之邪见言语，虽断而未断除其内根本结缔。断恶语段之后用宽恕概念，非障碍与无益。所谓“以邪见为业”，即无恶业可归因它者，因连世间存在均由恶见为因，文谓“以邪见为最邪”，正告众比库警惕。
‘‘Ucchinnabhavanettiko, bhikkhave, tathāgatassa kāyo tiṭṭhati (dī. ni. 1. 147), ayañceva kāyo bahiddhā ca nāmarūpa’’nti ca evamādīsu viya idha kāya-saddo khandhapañcakavisayoti āha ‘‘kāyassa bhedāti upādinnakkhandhapariccāgā’’ti. Avītarāgassa maraṇato paraṃ nāma bhavantarūpādānamevāti āha ‘‘paraṃ maraṇāti tadanantaraṃ abhinibbattakkhandhaggahaṇe’’ti. Yena tiṭṭhati, tassa upacchedeneva kāyo bhijjatīti āha ‘‘kāyassa bhedāti jīvitindriyassa upacchedā’’ti. Eti imasmā sukhanti ayo, puññanti āha ‘‘puññasammatā ayā’’ti. Āyanti etasmā sukhānīti āyo, puññakammādīnaṃ sukhasādhanaṃ. Tenāha ‘‘sukhānaṃ vā āyassa abhāvā’’ti. Vivasāti kammassa vase vattanato attano vase vattituṃ na sakkontīti vigato vaso etesanti vivasā, avasavattinoti attho. Iyati assādīyatīti ayo, assādoti āha ‘‘assādasaññito ayo’’ti.
“断绝生存意念者，世尊之身还续于此身”（帝释经）。此身与外在的名色二法皆是身，于此诸处五蕴所涵盖，因而称“身之断”，意即舍弃有情附着五蕴。文言“无贪之死者”真义是说死后不会因欲乐而生，死即为五蕴集聚消散。所谓“释身之断”，即断命根之意。生身因附着而起，故身断即指命断。此处所称“此为乐”，谓业所生之此身为安乐。惟由此所来之安乐者，因所谓善业之福报。故谓“无乐者之失”，是因恶业约束无法享乐，称为无乐。谓此因业所以改变其命运。所言“乐者为命者”，意为由业受制的命，称为乐，因缘而生。谓这受制者谓为“业制”，意指受业力所约束之命运。
Nāgarājādīnanti ādi-saddena supaṇṇādīnaṃ saṅgaho. Asurasadisanti petāsurasadisaṃ. So hīti so asurakāyo. Sabbasamussayehīti sabbehi sampattisamussayehi, sabbasampattirāsitoti vuttaṃ hoti. Vuttavipariyāyenāti ‘‘suṭṭhu caritaṃ, sobhanaṃ vā caritaṃ anavajjattāti sucarita’’ntiādinā kāyaduccaritenātiādīnaṃ padānaṃ vuttassa atthassa vipariyāyena. ‘‘Ito bho sugatiṃ gacchā’’ti (itivu. 83) vacanato manussagatipi sugatiyevāti āha ‘‘sugatiggahaṇena manussagatipi saṅgayhatī’’ti. Sesamettha vuttanayattā uttānatthato ca suviññeyyameva.
“众王诸天”等初头文字意指属于众多天神及龙王的集合体。意谓“阿修罗类众”，即非天亦非人之众。文中“他者”谓诸悉皆因缘所集，谓一切功德及异时异地所成。谓“反义”指正道真理已反转，即表现为善行行为时时，有过错语。文中谓“从此可达善道”，指凡行正道乃可趋善，即使人间。此处经文本义，确认经文表述精确、清晰且易解。
Dibbacakkhuñāṇakathā niṭṭhitā. · 天眼智论完毕。
Āsavakkhayañāṇakathā漏尽智论
§14
14.Vipassanāpādakanti vipassanāya padaṭṭhānabhūtaṃ. Vipassanā ca tividhā vipassakapuggalabhedena. Mahābodhisattānañhi paccekabodhisattānañca cintāmayañāṇasaṃvaddhitattā sayambhūñāṇabhūtā, itaresaṃ sutamayañāṇasaṃvaddhitattā paropadesasambhūtā. Sā ‘‘ṭhapetvā nevasaññānāsaññāyatanaṃ avasesarūpārūpajjhānānaṃ aññatarato vuṭṭhāyā’’tiādinā anekadhā arūpamukhavasena catudhātuvavatthāne vuttānaṃ tesaṃ tesaṃ dhātupariggahamukhānaṃ aññataramukhavasena anekadhāva visuddhimagge nānānayato vibhāvitā. Mahābodhisattānaṃ pana catuvīsatikoṭisatasahassamukhena pabhedagamanato nānānayaṃ sabbaññutaññāṇasannissayassa ariyamaggañāṇassa adhiṭṭhānabhūtaṃ pubbabhāgañāṇagabbhaṃ gaṇhāpentaṃ paripākaṃ gacchantaṃ paramagambhīraṃ saṇhasukhumataraṃ anaññasādhāraṇaṃ vipassanāñāṇaṃ hoti. Yaṃ aṭṭhakathāsu mahāvajiraññāṇanti vuccati. Yassa ca pavattivibhāgena catuvīsatikoṭisatasahassapabhedassa pādakabhāvena samāpajjiyamānā catuvīsatikoṭisatasahassasaṅkhyā devasikaṃ satthu vaḷañjanakasamāpattiyo vuccanti, svāyaṃ buddhānaṃ vipassanācāro paramatthamañjusāyaṃ visuddhimaggavaṇṇanāyaṃ uddesato dassito, atthikehi tato gahetabbo.
十四、所谓观行，指根基于观察之念的修习。观修有三种，因不同修道人而异。大觉士及独觉士，因思惟多样之净智，证得自觉之智慧；余人多由闻法增进智慧，依他人教导所获。文中谓“设立诸无色界定”，指无色禅定各层次之说法，根据四大原理分别展开，清晰释明。大觉士乃以二千四百万面所分类别区别，获得博大智慧，内依据圣道智慧之基础，通达无上正等觉之极深妙观。此即《大智度论》所称“摩诃毗阇罗知”，是依四分法二千四百万分类，并称唯佛所能深解的观智，故译本文称“无与伦比的妙智”。其出自天台经典，并广为传诵。下文所述，谓此四分二千四百万分类法乃天界诸佛为殊胜教法或梵天等天人讲示，意味此系统教导佛教诸智者大悲智判之果，后世应依其义理深七研习。
Āsavānaṃ khepanato samucchindanato āsavakkhayo ariyamaggo, ukkaṭṭhaniddesavasena arahattamaggaggahaṇaṃ. Āsavānaṃ khaye ñāṇaṃ āsavakkhayañāṇanti dassento ‘‘tatra cetaṃ ñāṇa’’nti vatvā khayeti ca ādhāre bhummaṃ, na visayeti dassento ‘‘tappariyāpannattā’’ti āha. Idaṃ dukkhanti dukkhassa ariyasaccassa tadā paccakkhato gahitabhāvadassanaṃ. Ettakaṃ dukkhanti tassa paricchijja gahitabhāvadassanaṃ. Na ito bhiyyoti anavasesetvā gahitabhāvadassanaṃ. Tenāha ‘‘sabbampi dukkhasacca’’ntiādi. Sarasalakkhaṇapaṭivedhenāti sabhāvasaṅkhātassa lakkhaṇassa asammohato paṭivijjhanena. Asammohapaṭivedhoti ca yathā tasmiṃ ñāṇe pavatte pacchā dukkhassa sarūpādiparicchede sammoho na hoti, tathā pavatti. Tenāha ‘‘yathābhūtaṃ abbhaññāsi’’nti. Nibbattikanti nipphādentaṃ. Yaṃ ṭhānaṃ patvāti yaṃ nibbānaṃ maggassa ārammaṇapaccayaṭṭhena kāraṇabhūtaṃ āgamma. Tadubhayavato hi puggalassa patti tadubhayassa pattīti vuttaṃ. Patvāti vā pāpuṇanahetu. Appavattinti appavattinimittaṃ. Te vā na pavattanti etthāti appavatti, nibbānaṃ. Tassāti dukkhanirodhassa. Sampāpakanti sacchikiriyāvasena sammadeva pāpakaṃ.
污垢烦恼之断除，意指由断除烦恼而达其究竟消灭，为圣道之途径，亦即阿拉汉道之获。所谓“污垢断灭之智”，谓正说中宣说此智慧即是断灭烦恼的智慧。此智慧中断灭时，心底根本消逝，不散乱失去专注。文言“广泛充满”，意谓深入彻底之所断之智。此即苦之圣谛的体验与领悟，是其根本体现。此苦乃正觉所证，业已尽断。此即彻底显现的苦之断除意涵，非仅部分或随意。故文言“切实证知”，谓在此智慧里，苦集灭道均体证，同时披露烦恼根本不生。苦灭即为不再发生，菩提名为涅槃。此苦圣谛智慧的证得，证实其苦之止息。句中“熄灭”意味着根本涅槃智慧。苦灭者乃是不生烦恼，即是究竟解脱。
Kilesavasenāti āsavasaṅkhātakilesavasena. Yasmā āsavānaṃ dukkhasaccapariyāyo, tappariyāpannattā, sesasaccānañca taṃsamudayādipariyāyo atthi, tasmā vuttaṃ ‘‘pariyāyato’’ti. Dassento saccānīti yojanā. Āsavānaṃyeva cettha gahaṇaṃ ‘‘āsavānaṃ khayañāṇāyā’’ti āraddhattā. Tathā hi āsavavimuttisīseneva sabbasaṃkilesavimutti vuttā. Idaṃ dukkhanti yathābhūtaṃ abbhaññāsintiādinā missakamaggo idha kathitoti ‘‘saha vipassanāya koṭippattaṃ maggaṃ kathetī’’ti vuttaṃ. Ettha ca saccappaṭivedhassa tadā atītakālikattā ‘‘yathābhūtaṃ abbhaññāsi’’nti vatvāpi abhisamayakāle tassa paccuppannataṃ upādāya ‘‘evaṃ jānato evaṃ passato’’ti vattamānakālena niddeso kato. So ca kāmaṃ maggakkhaṇato paraṃ yāvajjatanā atītakāliko eva, sabbapaṭhamaṃ panassa atītakālikattaṃ phalakkhaṇeneva veditabbanti āha ‘‘vimuccitthāti iminā phalakkhaṇaṃ dassetī’’ti. Jānato passatoti vā hetuniddesoyaṃ. Jānanahetu dassanahetu kāmāsavāpi cittaṃ vimuccitthāti yojanā. Bhavāsavaggahaṇeneva cettha bhavarāgassa viya bhavadiṭṭhiyāpi samavarodhoti diṭṭhāsavassapi saṅgaho daṭṭhabbo.
称污垢烦恼，是指由烦恼构成的事物多如污垢。既是苦谛的范围，因其具有生起坏灭之法则，且常与烦恼相依，故称“依据对”—无常亦是苦的性质之一，从而谓之“循环法”。这里论述“苦入灭道”的真理，即是全面洞悉三法印而达到断涅槃。文中以“证知”为分析，说明断知基础上苦之划分，体证苦由此不动，谓其为真实。此是修行人观察的业力与心识境界归因，促成涅槃。文说“断及不灭”，指心不复烦恼，涅槃不生不灭，「知者」、「见者」即证知缓慢成熟智慧。文末言及烦恼解脱、清净涅槃，是依止观慧为根本。
Yasmā pahīnakilesapaccavekkhaṇena vijjamānassapi kammassa āyatiṃ appaṭisandhikabhāvato ‘‘khīṇā jātī’’ti jānāti, yasmā ca maggapaccavekkhaṇādīhi vusitaṃ brahmacariyantiādiṃ pajānāti, tasmā vuttaṃ ‘‘khīṇā jātīti ādīhi tassa bhūmi’’nti. Tattha tassāti paccavekkhaṇañāṇassa. Bhūminti pavattiṭṭhānaṃ. Yenādhippāyena ‘‘katamā panā’’tiādinā codanā katā, taṃ pakāsetvā parihāraṃ vattukāmo āha ‘‘na tāvassā’’tiādi. Na tāvassa atītā jāti khīṇāti maggabhāvanāya na khīṇāti adhippāyo. Tattha kāraṇamāha ‘‘pubbeva khīṇattā’’ti. Na anāgatā assa jāti khīṇāti yojanā. Na anāgatāti ca anāgatattasāmaññaṃ gahetvā lesena vadati. Tenāha ‘‘anāgate vāyāmābhāvato’’ti. Vijjamāneyeva hi payogo sambhavati, nāvijjamāneti adhippāyo. Anāgataviseso panettha adhippeto, tassa ca khepane vāyāmopi labbhateva. Tenāha ‘‘yā pana maggassā’’tiādi. ‘‘Yā panā’’ti hi ādinā maggabhāvanāya anāgatajātiyā eva hetuvināsanadvārena khīṇabhāvo pakāsīyati. Ekacatupañcavokārabhavesūti bhavattayaggahaṇaṃ vuttanayena anavasesato jātiyā khīṇabhāvadassanatthaṃ. Tanti yathāvuttajātiṃ. Soti bhagavā.
由于通过对已断贼染的观照，即使对现行业的存在也知晓其无间断性，从而了解“已断生死”的义；又由于透过对道的观照等，通达自修梵行等的始末，因此说“以此为地，断生死”。此中“此”即指观照之知；“地”乃现行立足之所。进一步以引导性的问题“何为彼呢”等问道，使对方阐明并欲辩解，故曰“非彼如此”等。这里“非彼如此”指道业修习中斩断已过生死，而非断绝未来生死；原因在于说“断已生死”者，非指未来生死已断绝。未来非现时，其断灭无常，故以“非未来”指非未来生死的斩断；又说“未来因无努力”，因未来为不现行故，现行努力非及于未来。此理特别指道业，亦于其消失努力得现。故云“道中因子”等。以“此因子”开头说，因道修习中斩断未来生死的因缘而呈显断灭状态。诸诸如此五种（或四五种）说法，是以应对断生死的有力把握，无遗忘地证得断灭生死之相。犹如上述生死已断，世尊所说。
Brahmacariyavāso nāma idha maggabrahmacariyassa nibbattanamevāti āha ‘‘niṭṭhita’’nti. Sammādiṭṭhiyā catūsu saccesu pariññādikiccasādhanavasena pavattamānāya sammāsaṅkappādīnampi dukkhasacce pariññābhisamayānuguṇā pavatti, itarasaccesu ca nesaṃ pahānābhisamayādivasena pavatti pākaṭā eva. Tena vuttaṃ ‘‘catūhi maggehi pariññāpahānasacchikiriyābhāvanābhisamayavasenā’’ti. Nāparaṃ itthattāyāti ime pakārā itthaṃ, tabbhāvo itthattaṃ, tadatthanti vuttaṃ hoti. Te pana pakārā ariyamaggabyāpārabhūtā pariññādayo idhādhippetāti āha ‘‘evaṃsoḷasakiccabhāvāyā’’ti. Te hi maggaṃ paccavekkhato maggānubhāvena pākaṭā hutvā upaṭṭhahanti , pariññādīsu ca pahānameva padhānaṃ, tadatthattāya itaresanti āha ‘‘kilesakkhayāya vā’’ti. Pahīnakilesapaccavekkhaṇavasena vā etaṃ vuttaṃ. ‘‘Nāparaṃ itthattāyāti abbhaññāsi’’nti etthāyamaparo nayo – itthattāyāti nissakke sampadānavacanaṃ. Tenāyamattho – itthattāya itthambhāvato imasmā evaṃpakārā idāni vattamānakkhandhasantānā aparaṃ anāgatakkhandhasantānaṃ mayhaṃ natthi, ime pana carimattabhāvasaṅkhātā pañcakkhandhā pariññātā appatiṭṭhā tiṭṭhanti chinnamūlakā rukkhā viya. Apariññātamūlakā hi patiṭṭhā. Yathāha ‘‘kabaḷīkāre ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ viruḷha’’ntiādi (saṃ. ni. 2.64; kathā. 296; mahāni. 7). Te pana pañcakkhandhā carimakaviññāṇanirodhena anupādāno viya jātavedo nibbāyissantīti abbhaññāsinti.
所谓修持梵行的居住者，其“梵行道”称为已成，即谓“已完成”。正见于四真谛等，乃通过辨明其涵义及勤修得由之所生的正精进者，即使对四种真谛外的其他真谛，因不放逸和得其成就而生起正行，故曰“凭借四圣道作成了辨明放弃的成就等”。“非同一如”即谓这些方式如是，即其性质、含义照此成立。此处言所谓的方式，乃为与圣道修业相关的辨明等现象。正因为如此，经由道的观照及因体验所显现，而辅助其修成，辨明及放弃成就为主，仁义目标有别者，谓为“为断贼染的观照”，因此说道：“此外还有这一义”。所谓“此外”指否定束缚的知见。其意即说明：如是因此，现行的五蕴集聚中，没有我所属且不断灭失变化的未来五蕴集；相反，前现的五蕴已被彻底了知，故宛如折断根株的树。未得之根本者，反成了存在；正如言“若食有不善贪爱喜悦坚持，其处意识增长”等。此五蕴依赖最后识的熄灭，无所执著而如火灭无遗留，故称断灭知见。
Paccavekkhaṇañāṇapariggahitanti na paṭhamadutiyañāṇadvayādhigamaṃ viya kevalanti adhippāyo. Dassentoti nigamanavasena dassento. Sarūpato hi pubbe dassitamevāti. Sesamettha vuttanayattā suviññeyyameva.
所谓“观知摄持”，非仅谓对第一、第二识二知识的获得为断灭理，而以现象呈现之意有所明。因既为前现所显而生起，故谓“以其形态而呈现”。余文则就此约说，令人更易理解。
Tikkhattuṃ jātoti iminā pana idaṃ dasseti ‘‘ahaṃ, brāhmaṇa, paṭhamavijjāya jātoyeva purejātassa sahajātassa vā abhāvato sabbesaṃ vuḍḍho mahallako, kimaṅgaṃ pana tīhi vijjāhi tikkhattuṃ jātoti. Pubbenivāsañāṇena atītaṃsañāṇanti atītārammaṇasabhāgatāya tabbhāvībhāvato ca pubbenivāsañāṇena atītaṃsañāṇaṃ pakāsetvāti yojetabbaṃ. Tattha atītaṃsañāṇanti atītakkhandhāyatanadhātusaṅkhāte atītakoṭṭhāse appaṭihatañāṇaṃ. Dibbacakkhuñāṇassa paccuppannārammaṇattā yathākammūpagañāṇassa anāgataṃsañāṇassa ca dibbacakkhuvaseneva ijjhanato dibbacakkhuno paribhaṇḍañāṇattā dibbacakkhumhiyeva ca ṭhitassa cetopariyañāṇasiddhito vuttaṃ ‘‘dibbacakkhunā paccuppannānāgataṃsañāṇa’’nti. Tattha dibbacakkhunāti saparibhaṇḍena dibbacakkhuñāṇena. Paccuppannaṃso ca anāgataṃso ca paccuppannānāgataṃsaṃ, tattha ñāṇaṃ paccuppannānāgataṃsañāṇaṃ. Āsavakkhayañāṇādhigameneva sabbaññutaññāṇassa viya sesāsādhāraṇañāṇadasabalañāṇaāveṇikabuddhadhammādīnampi anaññasādhāraṇānaṃ buddhaguṇānaṃ ijjhanato vuttaṃ ‘‘āsavakkhayena sakalalokiyalokuttaraguṇa’’nti. Tenāha ‘‘sabbepi sabbaññuguṇe pakāsetvā’’ti.
所说“生如大地”，此谓通过此显示“我，婆罗门，初得智慧时就如故乡中已长成的大地，今以三明而生于世”。所谓前生知见，是指对过去境界及其属物的知见，即对过去聚合境界的认知。具足天眼知见，现前及未来之相依照合适方式显现，因而如天眼者对其器物全面了知，故称“天眼显现现在与未来之知”。此处“天眼”即天眼知见本身。现前与未来合称现前未来知，这样的知。证得贼染断灭之智，犹如无所不到之智充满众生及佛法等，是极不寻常、极难得之佛德，故称“由断贼染而成具足诸世间及超世间功德”。由此说“显示一切一切智功德”。
Āsavakkhayañāṇakathā niṭṭhitā. · 漏尽智论完毕。
Desanānumodanakathā随喜开示论
§15
15.Pītivipphāraparipuṇṇagattacittoti pītipharaṇena paripuṇṇakāyacitto. Aññāṇanti aññāṇassāti attho. Dhīsaddassa yogato hi sāmiatthe etaṃ upayogavacanaṃ. Abhikkantāti ettha atikkantā, vigatāti atthoti āha ‘‘khaye dissatī’’ti. Teneva hi ‘‘nikkhanto paṭhamo yāmo’’ti vuttaṃ. Abhikkantataro cāti ativiya kantataro manoramo, tādiso ca sundaro bhaddako nāma hotīti āha ‘‘sundare dissatī’’ti. Koti devanāgayakkhagandhabbādīsu ko katamo. Meti mama. Pādānīti pāde. Iddhiyāti imāya evarūpāya deviddhiyā. Yasasāti iminā edisena parivārena paricchedena. Jalanti vijjotamāno. Abhikkantenāti ativiya kantena kamanīyena abhirūpena. Vaṇṇenāti chavivaṇṇena sarīravaṇṇanibhāya. Sabbā obhāsayaṃ disāti dasapi disā pabhāsento cando viya sūriyo viya ca ekobhāsaṃ ekālokaṃ karontoti gāthāya attho. Abhirūpeti uḷārarūpe sampannarūpe.
十五、满载喜乐变现的心态，谓喜乐充满之身心。所谓知识，即理智之意。此处“下策”乃为对主旨加以措辞。所谓“超越”即表示已超过普通境地。谓“在灭中见现”，以此说明初时勤修之功或称为“出发点初时”。更进者乃极其悦目极其有吸引力，故称“呈现为美观”。诸于天人鬼神香花等中，何者最为殊胜?我即是此意。所谓“足”乃指足足也。神通乃诸种通变神通。盛名由围绕环绕所得。闪耀及燃烧不息。此处“更进”是指极其悦目可爱美丽之意。色彩则指如光辉璀璨之身色。全体显光辉，如十方明亮诸处似日月，仅此一光，以一时照明之义。如歌诗所言。所谓“悦目”，是指富有美好壮丽貌态。
Abhikkantaṃ bho gotama, abhikkantaṃ bho gotamāti vacanadvayassa ‘‘sādhu sādhu bho gotamā’’ti āmeḍitavasena atthaṃ dassetvā tassa visayaṃ niddhārento āha ‘‘bhaye kodhe’’tiādi. Tattha ‘‘coro coro, sappo sappo’’tiādīsu bhaye āmeḍitaṃ. ‘‘Vijjha vijjha, pahara paharā’’tiādīsu kodhe. ‘‘Sādhu sādhū’’tiādīsu pasaṃsāyaṃ. ‘‘Gaccha gaccha, lunāhi lunāhī’’tiādīsu turite. ‘‘Āgaccha āgacchā’’tiādīsu kotūhale. ‘‘Buddho buddhoti cintento’’tiādīsu (bu. vaṃ. 2.44) acchare. ‘‘Abhikkamathāyasmanto, abhikkamathāyasmanto’’tiādīsu (dī. ni. 3.20; a. ni. 9.11) hāse. ‘‘Kahaṃ ekaputtaka, kahaṃ ekaputtakā’’tiādīsu soke. ‘‘Aho sukhaṃ, aho sukha’’ntiādīsu (udā. 20; cūḷava. 332) pasāde. Ca-saddo avuttasamuccayattho . Tena garahaasammānādīnaṃ saṅgaho daṭṭhabbo. Tattha ‘‘pāpo pāpo’’tiādīsu garahāyaṃ. ‘‘Abhirūpaka abhirūpakā’’tiādīsu asammāne daṭṭhabbaṃ.
“光辉吧，果德玛！光辉吧，果德玛！”对言语双句，以“善哉善哉，果德玛”讪嘲地表示称赞，并明确其旨意，随后对其内涵加以阐述，语出“恐惧愤怒”之状。对“盗贼！盗贼！毒蛇！”等语则表明害怕，对“砍杀！砍杀！”等语，则表示愤恨；“善哉善哉”，表示赞叹；“去吧！去吧！月神！月神！”等，表达急速去行之意思；“来吧！来吧！”语，表现好奇；“觉者！觉者！”等，则表示深思。这类句子诸如（bu. vaṃ. 2.44），“精进长老们！精进长老们！”以笑声表达；“何处独子？何处独子？”等，以忧伤表达；“唉！快乐呀！快乐呀！”语，以平静安详表现。此四句字连缀具总集之意。故当观察喜爱、讥讽和尊敬等相貌。其中“可憎！可憎！”等语需视为嗔恨，“悦目好看等词”应视为敬意不敬。
Nayidaṃ āmeḍitavasena dvikkhattuṃ vuttaṃ, atha kho atthadvayavasenāti dassento ‘‘atha vā’’tiādimāha. Abhikkantanti vacanaṃ apekkhitvā napuṃsakaliṅgavasena vuttaṃ. Taṃ pana bhagavato vacanaṃ dhammassa desanāti katvā vuttaṃ ‘‘yadidaṃ bhoto gotamassa dhammadesanā’’ti. Atthamattadassanaṃ vā etaṃ, tasmā atthavasena liṅgavibhattivipariṇāmo veditabbo. Dutiyapadepi eseva nayo. Dosanāsanatoti rāgādikilesaviddhaṃsanato. Guṇādhigamanatoti sīlādiguṇānaṃ sampāpanato. Ye guṇe desanā adhigameti, tesu padhānabhūtā guṇā dassetabbāti te padhānabhūte guṇe tāva dassetuṃ ‘‘saddhājananato paññājananato’’ti vuttaṃ. Saddhāpamukhā hi lokiyā guṇā, paññāpamukhā lokuttarā. Sātthatotiādīsu sīlādiatthasampattiyā sātthato, sabhāvaniruttisampattiyā sabyañjanato. Suviññeyyasaddappayogatāya uttānapadato, saṇhasukhumabhāvena duviññeyyatthatāya gambhīratthato. Siniddhamudumadhurasaddappayogatāya kaṇṇasukhato, vipulavisuddhapemanīyatthatāya hadayaṅgamato. Mānātimānavidhamanena anattukkaṃsanato, thambhasārambhanimmaddanena aparavambhanato. Hitādhippāyappavattiyā paresaṃ rāgapariḷāhādivūpasamanena karuṇāsītalato, kilesandhakāravidhamanena paññāvadātato. Karavīkarutamañjutāya āpātharamaṇīyato, pubbāparāviruddhasuvisuddhatthatāya vimaddakkhamato. Āpātharamaṇīyatāya eva suyyamānasukhato, vimaddakkhamatāya hitajjhāsayappavattitāya ca vīmaṃsiyamānahitatoti evamattho veditabbo. Evamādīhīti ādi-saddena saṃsāracakkanivattanato, saddhammacakkappavattanato, micchāvādavidhamanato, sammāvādapatiṭṭhāpanato, akusalamūlasamuddharaṇato, kusalamūlasaṃropanato, apāyadvārapidhānato, saggamaggadvāravivaraṇato, pariyuṭṭhānavūpasamanato, anusayasamugghātanatoti evamādīnaṃ saṅgaho daṭṭhabbo.
不可将此处理解为被禁止二次言说，如欲示现其两面义理，故用“或”、“或者”等语句。所谓“过错”一词，是依据文句含义，非指男性特征而言。然此乃世尊之言，是指法义之说。此理旨在表法义之辨析，故由法义角度应当认识性别区分的错误变化。此理在第二词“过错消除”亦同理。所谓“过错消除”是指由贪欲等烦恼污秽的净除；“德行增长”是指戒律等善德得以增长。谓于教化所获之德应显示其主要品性，正如言“信为先导，慧为主导”。信者为世俗德，慧者为超世德。于“善目的”等语，是指以戒等义得圆满成就；“善法智慧之奥妙具足”为诸德之显著特质。其洁净言语应高昂，具明晰张扬之特性，亦须细微区别于难明义理，从深层义理处明辨之。音声悦耳清柔，令闻者悦心感受；心亦应具丰盛纯净之功德。因对自我超人之轻蔑，去除傲慢，以勤勉调伏懈怠，防止怠慢。以利益众生等诸正业推动，令贪嗔等烦恼逐渐平息，使慈悲清凉，慧眼明达。其行为端正美好，令人憧憬欢喜，昔今未来诸法皆纯净，无间相违。因端正美好，故身心得大欢喜；因正直坚决，故能开展利益之意愿。宜知此义：如是诸因果联系不息，轮转生死之法轮复转，正法轮转，远离邪说，奠定正见；除恶根基，种善根基；断绝恶道，开放善道；淨除习气，灭除染污，故此诸义集合当知。
Adhomukhaṭhapitanti kenaci adhomukhaṃ ṭhapitaṃ. Heṭṭhāmukhajātanti sabhāveneva heṭṭhāmukhaṃ jātaṃ. Ugghāṭeyyāti vivaṭaṃ kareyya. Hatthegahetvāti ‘‘puratthābhimukho uttarābhimukho vā gacchā’’tiādīni avatvā hatthe gahetvā ‘‘nissandehaṃ esa maggo, evaṃ gacchā’’ti dasseyya. Kāḷapakkhacātuddasīti kāḷapakkhe cātuddasī kāḷapakkhacātuddasī. Nikkujjitaṃ ukkujjeyyāti ādheyyassa anādhārabhūtaṃ bhājanaṃ ādhārabhāvāpādanavasena ukkujjeyya. Heṭṭhāmukhajātatāya saddhammavimukhaṃ adhomukhaṭhapitatāya asaddhamme patiṭṭhitanti evaṃ padadvayaṃ yathārahaṃ yojetabbaṃ, na yathāsaṅkhyaṃ. Kāmaṃ kāmacchandādayopi paṭicchādakā nīvaraṇabhāvato, micchādiṭṭhi pana savisesaṃ paṭicchādikā satte micchābhinivesanenāti āha ‘‘micchādiṭṭhigahanapaṭicchanna’’nti. Tenāha bhagavā – ‘‘micchādiṭṭhiparamāhaṃ, bhikkhave, vajjaṃ vadāmī’’ti. Sabbo apāyagāmimaggo kummaggo kucchito maggoti katvā, sammādiṭṭhiādīnaṃ ujupaṭipakkhatāya micchādiṭṭhiādayo aṭṭha micchattadhammā micchāmaggo. Teneva hi tadubhayapaṭipakkhataṃ sandhāya ‘‘saggamokkhamaggaṃ ācikkhantenā’’ti vuttaṃ. Sappiādisannissayo padīpo na tathā, ujjalo yathā telasannissayoti telapajjotaggahaṇaṃ. Etehi pariyāyehīti etehi nikkujjitukkujjanapaṭicchannavivaraṇādiupamopamitabbappakārehi, etehi vā yathāvuttehi arasarūpatādīnaṃ attani aññathā paṭipādanapariyāyehi attano dibbavihāravibhāvanapariyāyehi vijjattayavibhāvanāpadesena attano sabbaññuguṇavibhāvanapariyāyehi ca. Tenāha ‘‘anekapariyāyena dhammo pakāsito’’ti.
所谓“向下置放”，是指向某下方置放之意；“下端诞生”，是指因势自然形成之下端。谓“揭示”，即令显明，打开皈依比喻之门。谓“手执”，是以“向前方或向后方行进”为意，故执手以示道路不可疑惑，应如此前往。所谓“黑月十四”，是指黑月期间第十四天。“放下及提起”是指将食物中分离不持的部分弃置，具备弃持状态的方式提出。因“下端诞生”，表正法反转为反法，向下置放为不善立法，故此二词须用得恰当，不宜泛滥使用。因欲及其遮蔽，诸爱等烦恼为遮盖。邪见则遮蔽其他所有法，故谓“邪见密藏遮蔽”。对此世俗由信为首，意义由慧为首；故“信为世俗德，慧为超世德”。世俗及出世之义于各宗旨言辞，如戒等成就因果，体现为意义；和会及教法成就所引之总汇称为音声。为使法理辞句明晰以耐思辨，表达清楚深奥道理；柔美悦耳音声令听者心悦，纯净庄严使人感悟。以人等鞭策恶之熄灭及利益他人为因缘，由慈悲及慧智照明故安慰众生。具备整齐悦耳美妙音声，前后不违，纯净清净。因悦耳缘生欢喜，因正知生开怀，故能产生利益善愿。审视其中益处，须辨明何为合适何为不适，避开不善之惑。诸此之义即归纳为智慧和行为交织，以键合世尊教法主旨。谓“多重辩证法使法发扬光大”。
Desanānumodanakathā niṭṭhitā. · 随喜开示论完毕。
Pasannākārakathā净信相论
Pasannākāranti pasannehi kātabbaṃ sakkāraṃ. Saraṇaṃ gacchāmīti ettha iti-saddo luttaniddiṭṭhoti āha ‘‘saraṇanti gacchāmī’’ti. Ettha hi nāyaṃ gamisaddo nīsaddādayo viya dvikammako, tasmā yathā ajaṃ gāmaṃ netīti vuccati, evaṃ ‘‘gotamaṃ saraṇaṃ gacchāmī’’ti vattuṃ na sakkā, ‘‘saraṇanti gacchāmī’’ti pana vattabbaṃ, tasmā ettha iti-saddo luttaniddiṭṭhoti veditabbaṃ. Saraṇanti paṭisaraṇaṃ. Tenāha ‘‘parāyaṇa’’nti. Parāyaṇabhāvo ca anatthanisedhanena atthasampaṭipādanena ca hotīti āha ‘‘aghassa tātā hitassa ca vidhātā’’ti. Aghassāti dukkhatoti vadanti, pāpatoti pana attho yutto, nissakke cetaṃ sāmivacanaṃ. Saraṇanti gamanañcettha tadadhippāyena bhajanaṃ tathā jānanaṃ vāti dassento ‘‘iti iminā adhippāyenā’’tiādimāha. Tattha gacchāmītiādīsu purimassa purimassa pacchimaṃ pacchimaṃ atthavacanaṃ. Bhajanaṃ vā saraṇādhippāyena upasaṅkamanaṃ, sevanā santikāvacaratā, payirupāsanaṃ vattappaṭivattakaraṇena upaṭṭhānanti evaṃ sabbathāpi anaññasaraṇataṃyeva dīpeti. Gacchāmīti padassa kathaṃ bujjhāmīti ayamattho labbhatīti āha ‘‘yesaṃ hī’’tiādi.
所谓“明朗活泼”，即应当以明朗欢喜之态表达敬意。谓“皈依”，此处释为“我皈依三宝”，非仅语素直译。意谓非如低声含混发音，故曰皈依应显明，谓此口语「皈依我」之意。由此也见“皈依”为放下之后。所谓“庇护”，即归依保护之意。谓“归属终极”，是指最终归依；而归属终极乃由否定无益法与落实正义法二者而成，故谓“无益与正义归宿”。谓“灾苦”即苦，谓“恶”为恶。无条件此语为通用俗语。此处之“皈依”为以初心持守信心和效忠行持的归依，供奉学习及观照佛法的行为，盖修习并侍奉三宝、精进不退之涵义。谓“去”是指渐进至彼岸的该向；谓“行”是指由先往后之意。谓修习皈依乃以身心安住，皈依正法而起，具足对佛法及僧团的敬意与伺奉。文中以“皈依”为出发点，含着进步修学的意义，故“皈依”读音与用法须明晓。所言“听法传承”即前辈佛弟子所传下的皈依义理，谓此“皈依”能被深入觉悟。故曰“如是听闻”，教导当持皈依正念而行。
Adhigatamagge sacchikatanirodheti padadvayenapi phalaṭṭhā eva dassitā, na maggaṭṭhāti te dassento ‘‘yathānusiṭṭhaṃ paṭipajjamāne cā’’ti āha. Nanu ca kalyāṇaputhujjanopi yathānusiṭṭhaṃ paṭipajjatīti vuccatīti? Kiñcāpi vuccati, nippariyāyena pana maggaṭṭhā eva tathā vattabbā, na itare niyāmokkamanābhāvato. Tathā hi te eva ‘‘apāyesu apatamāne dhāretī’’ti vuttā. Sammattaniyāmokkamanena hi apāyavinimuttasambhavo. Akkhāyatīti ettha iti-saddo ādiattho, pakārattho vā. Tena ‘‘yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggamakkhāyatī’’ti (itivu. 90; a. ni. 4.34) suttapadaṃ saṅgaṇhāti, ‘‘vitthāro’’ti vā iminā. Ettha ca ariyamaggo niyyānikatāya, nibbānaṃ tassa tadatthasiddhihetutāyāti ubhayameva nippariyāyena dhammoti vutto. Nibbānañhi ārammaṇapaccayabhūtaṃ labhitvā ariyamaggassa tadatthasiddhi, tathāpi ariyaphalānaṃ ‘‘yasmā tāya saddhāya avūpasantāyā’’tiādivacanato maggena samucchinnānaṃ kilesānaṃ paṭippassaddhippahānakiccatāya niyyānānuguṇatāya niyyānapariyosānatāya ca. Pariyattidhammassa pana niyyānadhammasamadhigamahetutāyāti iminā pariyāyena vuttanayena dhammabhāvo labbhati eva, svāyamattho pāṭhāruḷho evāti dassento ‘‘na kevala’’ntiādimāha.
于证得所成圣道果时，虽有果实之显现，然不即是“圣道”。故言“圣道乃是正当修行中所成”，以依修习而得其道。然此理虽言，凡愚亦可依正法修学，不可疑惑。又显言：“圣道在堕落世界时尚存”，指即使于堕落时期仍有正当圣道。因随顺正当起止规则，能够断除堕落所得之业障烦恼。此处“明说”指初说之表达、启示或示说之义。故曰：“一切法有为无为，离贪欲即名涅槃”，此教诲收录于经典中，为教义之详述。又言圣道乃包括通达涅槃与成就法理，非片面言说，是故否决偏激之说法。
Rāgavirāgoti maggo kathitoti kāmarāgo bhavarāgoti evamādibhedo sabbopi rāgo virajjati pahīyati etenāti rāgavirāgoti maggo kathito. Anejamasokanti phalanti ejāsaṅkhātāya taṇhāya antonijjhānalakkhaṇassa sokassa ca taduppattiyaṃ sabbaso parikkhīṇattā anejamasokanti phalaṃ kathitaṃ. Appaṭikūlanti avirodhadīpanato kenaci aviruddhaṃ, iṭṭhaṃ paṇītanti vā attho. Paguṇarūpena pavattitattā, pakaṭṭhaguṇavibhāvanato vā paguṇaṃ. Yathāha ‘‘vihiṃsasaññī paguṇaṃ nabhāsiṃ, dhammaṃ paṇītaṃ manujesu brahme’’ti (ma. ni. 1.283; mahāva. 9). Sabbadhammakkhandhā kathitāti yojanā. Diṭṭhisīlasaṅghātenāti ‘‘yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharatī’’ti (dī. ni. 3.324, 356; ma. ni. 1.492; 3.54) evaṃ vuttāya diṭṭhiyā ‘‘yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni, tathārūpehi sīlehi sīlasāmaññagato viharatī’’ti (dī. ni. 3.324, 356; ma. ni. 1.492; 3.54; a. ni. 6.12) evaṃ vuttānaṃ sīlānañca saṃhatabhāvena, diṭṭhisīlasāmaññenāti attho. Saṃhatoti ghaṭito, sametoti attho. Ariyapuggalā hi yattha katthaci dūre ṭhitāpi attano guṇasāmaggiyā saṃhatā eva. Aṭṭha ca puggalā dhammadasā teti purisayugaḷavasena cattāropi puggalavasena aṭṭheva ariyadhammassa paccakkhadassāvitāya dhammadasā. Tīṇi vatthūni saraṇanti gamanena tikkhattuṃ gamanena ca tīṇi saraṇagamanāni. Paṭivedesīti attano hadayaṅgataṃ vācāya pavedesi.
所谓“贪欲与离贪之道”，即指除欲及远离欲染之途径。所谓“不起苦恼”，谓因除爱欲故诸苦灭除及悲伤断尽。谓“无不善”，为指无抵触、无逆意、符合心意之义。谓“不良品行”，是因已发生之不善品性显现及坏品之明显鉴别。正如云：“有害心乃不善之象，如天上雨云难现。”谓“一切事法”，是集合之意。谓“有坚定正见之正法僧”，即持有正见三宝，坚固练达此理者。意即具足正见而行，三宝团结如一，是以于善法共守持。八圣人法门即人中八种殊胜法教，四人相对八组人中相称为八。皈依有三，即告别忿怒、渴爱及贪嗔痴。谓“言说”，是用心之表示。表示自己内心、言语之流露。
Pasannākārakathā niṭṭhitā. · 净信相论已毕。
Saraṇagamanakathā归依论
Saraṇagamanassa visayappabhedaphalasaṃkilesabhedānaṃ viya kattu ca vibhāvanā tattha kosallāya hotīti ‘‘saraṇagamanesu kosallatthaṃ saraṇaṃ…pe… veditabbo’’ti vuttaṃ tena vinā saraṇagamanasseva asambhavato. Tattha saraṇanti padatthato tāva hiṃsatīti saraṇaṃ. Hiṃsatthassa hi sarasaddassa vasenetaṃ padaṃ daṭṭhabbaṃ, tasmā saraṇagatānaṃ teneva saraṇagamanena vaṭṭabhayaṃ cittutrāsaṃ kāyikaṃ dukkhaṃ duggatipariyāpannaṃ sabbampi dukkhaṃ hanati, vināsetīti attho. Ratanattayassevetaṃ adhivacanaṃ . Atha vā hite pavattanena ‘‘sampannasīlā, bhikkhave, viharathā’’tiādinā (ma. ni. 1.64) atthe niyojanena ahitā ca nivattanena ‘‘pāṇātipātassa kho pana pāpako vipāko, pāpakaṃ abhisamparāya’’ntiādinā ādīnavadassanādimukhena anatthato nivattanena sattānaṃ bhayaṃ hiṃsati, hitāhitesu appavattipavattihetukaṃ byasanaṃ apavattikaraṇena vināseti buddho. Bhavakantārauttaraṇena maggasaṅkhāto dhammo sattānaṃ bhayaṃ hiṃsati, itaro assāsadānena. Appakānampi dānavasena pūjāvasena ca upanītānaṃ sakkārānaṃ vipulaphalapaṭilābhakaraṇena sattānaṃ bhayaṃ hiṃsati saṅgho anuttaradakkhiṇeyyabhāvato, tasmā imināpi vibhajitvā vuttapariyāyena ratanattayaṃ saraṇaṃ. ‘‘Sammāsambuddho bhagavā, svākkhāto dhammo, suppaṭipanno saṅgho’’ti evaṃ pavattaratanattayapasaādataggarukatāhi vidhutadiṭṭhivicikicchāsammohaassaddhiyāditāya vihatakileso tadeva ratanattayaṃ saraṇaṃ parāyaṇaṃ gati tāṇaṃ leṇanti evaṃ pavattiyā tapparāyaṇatākārappavatto cittuppādo saraṇagamanaṃ saraṇanti gacchati etenāti katvā. Tena yathāvuttacittuppādena samannāgato satto saraṇanti gacchati, vuttappakārena cittuppādena ‘‘etāni me tīṇi ratanāni saraṇaṃ, etāni parāyaṇa’’nti evaṃ upeti bhajati sevati payirupāsati, evaṃ vā jānāti, bujjhatīti attho. Evaṃ tāva saraṇaṃ, saraṇagamanaṃ, yo ca saraṇaṃ gacchati, idaṃ tayaṃ veditabbaṃ.
皈依行中内容有所分别，如善行果报及烦恼等不同区分，具备巧妙智慧，因此谓“皈依行中有巧妙之理”。无此智慧，皈依则不成立。此处“皈依”字面意义为杀害。杀害即用声相伤害，如此字义应掌握。因此，皈依者已得皈依行，其身心痛苦、恶趣因缘及所有苦皆被斩断灭尽，没有残余分离。视为宝贵无上。又谓佛陀云：“当住具德，虽有利乐却防止害。”此言为避免行恶原因。因彼害者未发恶念则无恶果。佛陀如是除害也。因超越轮回生死之道，赋予众生利益，令众生免除恐怖及害处。即便微小行善如布施、供养亦生利益，令众生安乐，且僧团功德无量超胜，因此谓皈依之宝贵。佛、法、僧三宝为最上归依，是破除疑惑、无明、妄想、信仰等烦恼之法宝。此三宝即皈依的最高目标与归宿。因心生诚敬欢喜，遂生皈依，故说皈依法行。言皈依者便是行皈依法，常生信敬，修持供养。
Saraṇagamanappabhede pana duvidhaṃ saraṇagamanaṃ lokuttaraṃ lokiyañca. Tattha lokuttaraṃ diṭṭhasaccānaṃ maggakkhaṇe saraṇagamanupakkilesasamucchedanena ārammaṇato nibbānārammaṇaṃ hutvā kiccato sakalepi ratanattaye ijjhati. Atthato catusaccādhigamo eva hi lokuttarasaraṇagamanaṃ. Tattha hi nibbānadhammo sacchikiriyābhisamayavasena, maggadhammo bhāvanābhisamayavasena paṭivijjhiyamānoyeva saraṇagamanatthaṃ sādheti, buddhaguṇā pana sāvakagocarabhūtā pariññābhisamayavasena, tathā ariyasaṅghaguṇā. Tena vuttaṃ ‘‘kiccato sakalepi ratanattaye ijjhatī’’ti . Ijjhantañca saheva ijjhati, na lokiyaṃ viya paṭipāṭiyā asammohapaṭivedhena paṭividdhattā. Ye pana vadanti ‘‘na saraṇagamanaṃ nibbānārammaṇaṃ hutvā pavattati, maggassa adhigatattā pana adhigatameva hoti ekaccānaṃ tevijjādīnaṃ lokiyavijjādayo viyā’’ti, tesaṃ lokiyameva saraṇagamanaṃ siyā, na lokuttaraṃ. Tañca ayuttaṃ duvidhassapi icchitabbattā. Lokiyaṃ pana saraṇagamanaṃ puthujjanānaṃ saraṇagamanupakkilesavikkhambhanena ārammaṇato buddhādiguṇārammaṇaṃ hutvā ijjhati. Taṃ atthato buddhādīsu vatthūsu ‘‘sammāsambuddho bhagavā’’tiādinā saddhāpaṭilābho yathāvuttasaddhāpubbaṅgamā ca sammādiṭṭhi, dasasu puññakiriyavatthūsu diṭṭhijukammanti vuccati. Ettha ca ‘‘saddhāpaṭilābho’’ti iminā mātādīhi ussāhitadārakādīnaṃ viya ñāṇavippayuttasaraṇagamanaṃ dassitanti veditabbaṃ. ‘‘Sammādiṭṭhī’’ti iminā pana ñāṇasampayuttaṃ saraṇagamanaṃ dassitaṃ buddhasubuddhataṃ dhammasudhammataṃ saṅghasuppaṭipattiñca lokiyāvabodhavaseneva sammā ñāyena dassanato.
关于皈依的区分，有两种皈依：超世间皈依和世俗皈依。所谓超世间者，是指在见谛时，由于断除皈依所累诸习气，皈依成为涅槃的起缘，作为修行者的任务，故乐于全然的宝贵之事。从意义上说，只有获得四圣谛才是真正的超世间皈依。彼时涅槃法，通过证实之境界，正行之境界而实现皈依的目的。佛的功德因其深入弟子界而完备，圣僧团的功德亦然。故言「作为任务，于全然的宝贵之事乐于其中」。皈依本身与乐于皈依一同乐于其中，非如世俗般因习气迷惑而随流附着。有些人说「皈依并非涅槃之依，虽然对道果的证得确实存在，但只是某些三明等世俗知识」，彼此则只是世俗皈依，而非超世间皈依。这里须明确的是，此二种皈依不可混淆。世俗皈依因世俗众生断习气而立，成为觉佛功德的起缘。其义是对佛等的信心获得，正如前言的信心得阶梯，具有正见，对十种功德善业的视为执持者。此处「信心获得」应理解为如被母亲等激励的孩童，伴随着智识增长的皈依。所谓「正见」是指与智识相应的皈依，表明佛及其觉悟涅槃的法及僧众的正确实践，虽然仍属世俗认知，现已以正智显现。
Tayidaṃ lokiyasaraṇagamanaṃ catudhā pavattati attasanniyyātanena tapparāyaṇatāya sissabhāvūpagamanena paṇipātenāti. Tattha attasanniyyātanaṃ nāma ‘‘ajja ādiṃ katvā ahaṃ attānaṃ buddhassa niyyātemi, dhammassa, saṅghassā’’ti evaṃ buddhādīnaṃyeva saṃsāradukkhanittharaṇatthaṃ attano attabhāvassa pariccajanaṃ. Tapparāyaṇatā nāma ‘‘ajja ādiṃ katvā ahaṃ buddhaparāyaṇo dhammaparāyaṇo saṅghaparāyaṇoti maṃ dhārethā’’ti evaṃ tapparāyaṇabhāvo. Sissabhāvūpagamanaṃ nāma ‘‘ajja ādiṃ katvā ‘ahaṃ buddhassa antevāsiko, dhammassa, saṅghassā’ti maṃ dhārethā’’ti evaṃ sissabhāvūpagamo. Paṇipāto nāma ‘‘ajja ādiṃ katvā ‘ahaṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ buddhādīnaṃyeva tiṇṇaṃ vatthūnaṃ karomī’ti maṃ dhārethā’’ti evaṃ buddhādīsu paramanipaccakāro. Imesañhi catunnaṃ ākārānaṃ aññatarampi karontena gahitaṃyeva hoti saraṇagamanaṃ.
此世俗皈依有四种形式：自我标定，护持请愿，与弟子身份相应，以及合掌敬礼。所谓自我标定，是指「从今日起，我将自己归依于佛、法、僧」，即为断除生死轮回之苦，表明自身对自性归属的表明。护持请愿是指「从今日起，我将护持佛、法、僧」，即体现坚定不移的护持心。与弟子身份相应，是指「从今日起，我要持守我是佛、法、僧的末学弟子」，示以身份归属。合掌敬礼，是指「从今日起，我将以合掌礼敬作为对佛法僧三宝的礼敬仪轨」。这四种中，任何一种的加入都构成稳固的皈依。
Apica ‘‘bhagavato attānaṃ pariccajāmi, dhammassa saṅghassa attānaṃ pariccajāmi, jīvitaṃ pariccajāmi, pariccattoyeva me attā, pariccattaṃyeva me jīvitaṃ, jīvitapariyantikaṃ buddhaṃ saraṇaṃ gacchāmi, buddho me saraṇaṃ leṇaṃ tāṇa’’nti evampi attasanniyyātanaṃ veditabbaṃ. ‘‘Satthārañca vatāhaṃ passāmi, bhagavantameva passāmi, sugatañca vatāhaṃ passāmi, bhagavantameva passāmi, sammāsambuddhañca vatāhaṃ passāmi, bhagavantameva passāmī’’ti (saṃ. ni. 2.154) evaṃ mahākassapattherassa saraṇagamanaṃ viya sissabhāvūpagamanaṃ daṭṭhabbaṃ.
此外，还应知如言「我舍弃佛的自体，舍弃法与僧的自体，舍弃生命，我自已被舍弃，生命亦被舍弃；我以生死终结的佛为皈依，佛是我皈依的保护与支柱」，此即自我标定的旨趣。又有言「我见得师，是世尊，是善逝，是佛，是正自觉者，我见得世尊」，此如长老大咖萨巴的皈依与弟子身份相符的证明。
‘‘So ahaṃ vicarissāmi, gāmā gāmaṃ purā puraṃ;
「我将巡行于乡村，逐村逐乡，
Namassamāno sambuddhaṃ, dhammassa ca sudhammataṃ. (saṃ. ni. 1.246; su. ni. 194);
向觉者顶礼，及其妙法。〔圣律藏卷2，154；长部律藏卷194〕
‘‘Te mayaṃ vicarissāma, gāmā gāmaṃ nagā nagaṃ…pe… sudhammata’’nti. (su. ni. 182) –
「我们将巡行于乡村，逐村逐乡……以妙法。」〔长部律藏卷182〕——
Evampi āḷavakasātāgirahemavatādīnaṃ saraṇagamanaṃ viya tapparāyaṇatā veditabbā. Nanu cete āḷavakādayo maggeneva āgatasaraṇagamanā, kathaṃ tesaṃ tapparāyaṇatāsaraṇagamanaṃ vuttanti? Maggenāgatasaraṇagamanehipi ‘‘sohaṃ vicarissāmi gāmā gāma’’ntiādinā (saṃ. ni. 1.246; su. ni. 194) tehi tapparāyaṇatākārassa paveditattā tathā vuttaṃ. Atha kho brahmāyu brāhmaṇo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati, pāṇīhi ca parisambāhati, nāmañca sāveti ‘‘brahmāyu ahaṃ, bho gotama, brāhmaṇo, brahmāyu ahaṃ, bho gotama, brāhmaṇo’’ti (ma. ni. 2.394) evampi paṇipāto daṭṭhabbo.
如阿拉维卡等诸如山林居所的土著人进出皈依处，应当知其为热诚精进的皈依。若说阿拉维卡等人像走路进入某地一样进入皈依地，皈依怎么能谓之热诚精进呢？诚如，在进入皈依时，虽仅是口头言说“我将周游乡村”等（见相应经文），但此言已显示其热诚精进的皈依状态。后来，有婆罗门博罗迦族之人起身，端坐时抬起一只上衣，俯伏在世尊脚前，以口唇亲吻世尊双足，并用手围绕触之，自称“我是婆罗门博罗迦，阿阇世，婆罗门，博罗迦”，如此之合掌礼拜，亦应当见证。
So panesa ñātibhayācariyadakkhiṇeyyatāvasena catubbidho hoti. Tattha dakkhiṇeyyatāhetukena paṇipātena saraṇagamanaṃ hoti, na itarehi ñātibhayādivasappavattehi tīhi paṇipātehi. Seṭṭhavaseneva hi saraṇaṃ gayhati, seṭṭhavasena bhijjati, tasmā yo sākiyo vā koliyo vā ‘‘buddho amhākaṃ ñātako’’ti vandati, aggahitameva hoti saraṇaṃ. Yo vā ‘‘samaṇo gotamo rājapūjito mahānubhāvo avandiyamāno anatthampi kareyyā’’ti bhayena vandati, aggahitameva hoti saraṇaṃ. Yopi bodhisattakāle bhagavato santike kiñci uggahitaṃ saramāno buddhakāle vā –
至于这位弟子因亲属敬重及赠礼故有四重敬礼。在此因敬礼赠礼之缘故产生皈依，而非因其他亲属敬畏等三种敬礼由头。他以恭敬心皈依，以尊敬心亲近皈依，因此不论是舍卫国族人或迦毗罗卫国族人，只要称“佛陀乃我族亲”，则皈依确立。若因敬畏称“沙门乔达摩，王所敬仰之大德，所应尊敬者，绝不可作恶”，则其皈依亦已确立。甚至菩萨时期，在世尊面前有任何助念佛行的举动，到了佛时代——
‘‘Ekena bhogaṃ bhuñjeyya, dvīhi kammaṃ payojaye;
“独享一物，承受二业，
Catutthañca nidhāpeyya, āpadāsu bhavissatī’’ti. (dī. ni. 3.265) –
第三者托付，灾难多生。”（见文献）——
Evarūpiṃ diṭṭhadhammikaṃ anusāsaniṃ uggahetvā ‘‘ācariyo me’’ti vandati, aggahitameva hoti saraṇaṃ, samparāyikaṃ pana niyyānikaṃ vā anusāsaniṃ paccāsīsanto dakkhiṇeyyapaṇipātameva karoti. Yo pana ‘‘ayaṃ loke aggadakkhiṇeyyo’’ti vandati, teneva gahitaṃ hoti saraṇaṃ.
以此等见地的教化，称为“我的导师”的敬礼，则皈依已立。至于邪教教条，乃至转出教理之法，他仅以敬礼赠礼的皈依加以回避。若有人称“此乃最可敬的赠礼”，则此赠礼皈依亦为确立。
Evaṃ gahitasaraṇassa ca upāsakassa vā upāsikāya vā aññatitthiyesu pabbajitampi ñātiṃ ‘‘ñātako me aya’’nti vandatopi saraṇagamanaṃ na bhijjati, pageva apabbajitaṃ. Tathā rājānaṃ bhayavasena vandato. So hi raṭṭhapūjitattā avandiyamāno anatthampi kareyyāti. Tathā yaṃ kiñci sippasikkhāpakaṃ titthiyampi ‘‘ācariyo me aya’’nti vandatopi na bhijjati. Evaṃ saraṇagamanassa pabhedo veditabbo.
如此被确立皈依的居士，无论对他宗教出家者虽称“此乃我族”，亦不生皈依，因仅是称而不信。宰相或王公因国师尊崇而敬礼，若不信正法即无皈依，因误作恶行。对任何手工业和师徒间的他教，即使称“此师为我”，亦无皈依。由此应当知皈依的差别。
Saraṇagamanakathā niṭṭhitā. · 归依论已毕。
Saraṇagamanaphalakathā归依之果的说明
Ettha ca lokuttarassa saraṇagamanassa cattāri sāmaññaphalāni vipākaphalaṃ ariyamaggasseva lokuttarasaraṇagamananti adhippetattā. Sakalassa pana vaṭṭadukkhassa anuppādanirodho ānisaṃsaphalaṃ. Vuttañhetaṃ –
在此，所谓出世间依止的四种圣果，指的是依止圣道本身所获的出世间依止，即因其卓越所特别称之。至于一切轮回的痛苦之不生灭者，则为因缘果，称为无生灭的出世间依止之果。经中宣说此义曰——
‘‘Yo ca buddhañca dhammañca, saṅghañca saraṇaṃ gato;
‘若有人依止佛陀、法、僧团，
Cattāri ariyasaccāni, sammappaññāya passati.
以正智了达四圣谛，
‘‘Dukkhaṃ dukkhasamuppādaṃ, dukkhassa ca atikkamaṃ;
了知苦及苦的生起，了知超越苦，
Ariyañcaṭṭhaṅgikaṃ maggaṃ, dukkhūpasamagāminaṃ.
了知圣八正道，断除痛苦，
‘‘Etaṃ kho saraṇaṃ khemaṃ, etaṃ saraṇamuttamaṃ;
此即是安稳的依止，最高的依止。’
Etaṃ saraṇamāgamma, sabbadukkhā pamuccatī’’ti. (dha. pa. 190-192);
『此即皈依已，诸苦悉得解脱』也。(《法句经》190-192偈)
Apica niccato anupagamanādivasena petassa ānisaṃsaphalaṃ veditabbaṃ. Vuttañhetaṃ –
又应了知因与果之理，必依常恒不间断之专注，观察贪者之业果。此语如此说：
‘‘Aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ diṭṭhisampanno puggalo kañci saṅkhāraṃ niccato upagaccheyya, sukhato upagaccheyya, kañci dhammaṃ attato upagaccheyya, mātaraṃ jīvitā voropeyya, pitaraṃ jīvitā voropeyya, arahantaṃ jīvitā voropeyya, paduṭṭhacitto tathāgatassa lohitaṃ uppādeyya, saṅghaṃ bhindeyya, aññaṃ satthāraṃ uddiseyya, netaṃ ṭhānaṃ vijjatī’’ti (ma. ni. 3.128; a. ni. 1.276).
『此处，无间断也，比库们，若有具正见者，恒常亲近行造业者，或亲近乐，或自亲近法，若以此灭母之命，灭父之命，灭阿拉汉之命，生起恶意害已成如来的流血，分裂僧团，意向他师，彼处便不复存在』。(《中部尼柯耶》3.128，《增支部尼柯耶》1.276)
Lokiyassa pana saraṇagamanassa bhavasampadāpi bhogasampadāpi phalameva. Vuttañhetaṃ –
然世俗之皈依和生存，亦仅获世间之果报和乐贯。经中言曰：
‘‘Ye keci buddhaṃ saraṇaṃ gatāse,
『一切皈依佛者，
Na te gamissanti apāyabhūmiṃ;
不堕堕狱之境』。
Pahāya mānusaṃ dehaṃ,
舍弃了人身，
Devakāyaṃ paripūressantī’’ti.(dī. ni. 2.332; saṃ. ni. 1.37);
得以充满天身，
Aparampi vuttaṃ –
又有进一步的说法──
‘‘Atha kho sakko devānamindo asītiyā devatāsahassehi saddhiṃ yenāyasmā mahāmoggallāno tenupasaṅkami…pe… ekamantaṃ ṭhitaṃ kho sakkaṃ devānamindaṃ āyasmā mahāmoggallāno etadavoca ‘sādhu kho, devānaminda, buddhasaraṇagamanaṃ hoti, buddhasaraṇagamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te aññe deve dasahi ṭhānehi adhigaṇhanti dibbena āyunā dibbena vaṇṇena sukhena yasena ādhipateyyena dibbehi rūpehi saddehi gandhehi rasehi phoṭṭhabbehī’’’ti (saṃ. ni. 4.341).
“那时萨咖天帝与一百八十万天众同住时，敬爱的长老大摩嘎剌那前往其所……坐于一旁，敬爱的长老大摩嘎剌那对萨咖天帝说：‘善哉，天帝，入佛法的归依因缘确实存在。因为，如来，某些有情身躯破坏后，现世死亡后往生善道天界。有些人在十个不同天处，凭借天寿、天色、天乐、天名声、天主宰和天界形象、声音、香气、滋味等无忧无碍之乐而生活。’”（梵行论释 4.341）
Esa nayo dhamme saṅghe ca.
这即是对于法与僧的归依法门。
Apica velāmasuttādivasenapi saraṇagamanassa phalaviseso veditabbo. Tathā hi velāmasutte (a. ni. 9.20) ‘‘karīsassa catutthabhāgappamāṇānaṃ caturāsītisahassasaṅkhyānaṃ suvaṇṇapātirūpiyapātikaṃsapātīnaṃ yathākkamaṃ rūpiyasuvaṇṇahiraññapūrānaṃ sabbālaṅkārapaṭimaṇḍitānaṃ caturāsītiyā hatthisahassānaṃ caturāsītiyā assasahassānaṃ caturāsītiyā rathasahassānaṃ caturāsītiyā dhenusahassānaṃ caturāsītiyā kaññāsahassānaṃ caturāsītiyā pallaṅkasahassānaṃ caturāsītiyā vatthakoṭisahassānaṃ aparimāṇassa ca khajjabhojjādibhedassa āhārassa pariccajanavasena sattamāsādhikāni satta saṃvaccharāni nirantaraṃ pavattavelāmamahādānato ekassa sotāpannassa dinnaṃ mahapphalataraṃ, tato sataṃ sotāpannānaṃ dinnadānato ekassa sakadāgāmino, tato ekassa anāgāmino, tato ekassa arahato, tato ekassa paccekasambuddhassa, tato sammāsambuddhassa, tato buddhappamukhassa saṅghassa dinnadānaṃ mahapphalataraṃ, tato cātuddisaṃ saṅghaṃ uddissa vihārakaraṇaṃ, tato saraṇagamanaṃ mahapphalatara’’nti pakāsitaṃ. Vuttañhetaṃ –
此外，关于《时光经》等经典的归依法果报亦当知晓。如《时光经》（增支部 9.20）中谓：‘为厨师第四分之三时期，八万四千颗金、银、铜、铁、银、黄金纯正珠宝装饰物，如此数量八十四万象、八十四万马车、八十四万牛、八十四万个女子、八十四万个床榻、八十四万个地段、不可计数的碎米和副食食物供应，持续七个月七个旋转周期，作为一位初果须陀洹的供养，获大果报；继而一百初果须陀洹的供养，继而一位一来果阿那含的供养，继而一位阿拉汉，继而一位辟支佛，继而一位正觉者，继而佛陀之领袖僧团的供养，胜过此前，继而建造四方僧舍，归依的功德更胜，’此说已广为流布。」
‘‘Yaṃ, gahapati, velāmo brāhmaṇo dānaṃ adāsi mahādānaṃ, yo cekaṃ diṭṭhisampannaṃ bhojeyya, idaṃ tato mahapphalatara’’nti (a. ni. 9.20) –
“世尊言：‘居士啊，若婆罗门施与布施大施，若有人具正见而受用，其果报更为广大’（增支部9.20）——
Ādi. Evaṃ saraṇagamanaphalaṃ veditabbaṃ.
开端。应当如是了知皈依所生之果。
Saraṇagamanaphalakathā niṭṭhitā. · 归依果论已毕。
Saraṇagamanasaṃkilesabhedakathā归依杂染分别论
Tattha ca lokiyasaraṇagamanaṃ tīsu vatthūsu aññāṇasaṃsayamicchāñāṇādīhi saṃkilissati, na mahājutikaṃ, na ujjalaṃ aparisuddhaṃ apariyodātaṃ hoti, na mahāvipphāraṃ anuḷāraṃ. Ettha ca aññāṇaṃ nāma vatthuttayassa guṇānaṃ ajānanaṃ tattha sammoho. ‘‘Buddho nu kho, na nu kho’’tiādinā vicikicchā saṃsayo. Micchāñāṇaṃ nāma tassa guṇānaṃ aguṇabhāvaparikappanena viparītaggāhoti veditabbaṃ. Lokuttarassa pana saraṇagamanassa natthi saṃkileso. Lokiyassa ca saraṇagamanassa duvidho bhedo sāvajjo anavajjo ca. Tattha sāvajjo aññasatthārādīsu attaniyyātanādīhi hoti, so aniṭṭhaphalo. Anavajjo pana kālakiriyāya hoti. Lokiyañhi saraṇagamanaṃ sikkhāpadasamādānaṃ viya aggahitakālaparicchedakaṃ jīvitapariyantameva hoti, tasmā tassa khandhabhedena bhedo, so avipākattā aphalo. Lokuttarassa pana nevatthi bhedo. Bhavantarepi hi ariyasāvako aññaṃ satthāraṃ na uddisatīti. Evaṃ saraṇagamanassa saṃkileso ca bhedo ca veditabbo.
此中，从世俗皈依说起，在三种方面必然夹杂无明、怀疑、邪见等，非重大广博，非光明清净，非圆满如法，非大翻转之类。所谓无明者，是对事物两法的性质不明了，陷于迷惑，如对佛言“佛真有否？”等疑惑。邪见则是因无味悟、否定真理而生的错误见解。至于出世间皈依，则无此杂染。世俗皈依分为两种：有污垢与无污垢。有污垢者，是对他尊等处的所属见，故非善善果；无污垢者是因时限行使之。世俗皈依如受戒，是以行为时期为界，限于一生终；因区分形式，故称异，未成熟，故无果。出世间皈依则无九种分别。即使再来世尊弟子，也无他师替代。如此，对皈依之杂染与差别，应当了知。
Kasmā panettha vodānaṃ na gahitaṃ, nanu vodānavibhāvanāpi tattha kosallāya hotīti? Saccametaṃ, taṃ pana saṃkilesaggahaṇena atthato dīpitaṃ hotīti na gahitaṃ. Yāni hi tesaṃ saṃkilesakāraṇāni aññāṇādīni , tesaṃ sabbena sabbaṃ anuppādanena uppannānañca pahānena vodānaṃ hotīti. Evamettha ‘‘saraṇaṃ saraṇagamana’’ntiādīnaṃ papañco veditabbo. Imassa pana yathāvuttapapañcassa idha avacane kāraṇaṃ dassento āha ‘‘so pana idha vuccamāno’’tiādi. Tattha saraṇavaṇṇanatoti sāmaññaphalasutte vuttasaraṇavaṇṇanato.
为何此处未作反驳？莫非反驳的区别之理在此乃非常巧妙？真实如此，此因皈依杂染之涵摄，理解实不尽透彻所致。皈依杂因如无明等全部因缘，皆因不生，不断除，乃至放弃，而成皈依。故于此应当知“皈依皈依”之等乱缠。上文真实乱缠的例证，在此文字中作为原因，故云“此处称谓是故……”其中皈依发述，乃依《大众果经》中说之皈依述义。
Saraṇagamanasaṃkilesabhedakathā niṭṭhitā. · 归依染污分别论已毕。
Upāsakattapaṭivedanākathā近事男身份表白论
Evaṃdhāretūti evaṃ jānātūti attho. Ettha ko upāsakoti sarūpapucchā, tasmā kiṃlakkhaṇo upāsakoti vuttaṃ hoti. Kasmāti hetupucchā. Tena kena pavattinimittena upāsakasaddo tasmiṃ puggale niruḷhoti dasseti. Tenāha ‘‘kasmā upāsakoti vuccatī’’ti. Saddassa hi abhidheyyapavattinimittaṃ tadatthassa tabbhāvakāraṇaṃ. Kimassa sīlanti kīdisaṃ assa upāsakassa sīlaṃ, kittakena sīlenāyaṃ sīlasampanno nāma hotīti attho. Ko ājīvoti ko assa sammāājīvo. So pana micchājīvassa parivajjanena hotīti sopi vibhajīyati. Kā vipattīti kassa sīlassa ājīvassa vā vipatti. Anantarassa hi vidhi vā paṭisedho vā. Sampattīti etthāpi eseva nayo.
“如是思”即“如是知”，为义。此中何谓居士？为形色问，自取名也。为何？为因缘问。因缘即以何因缘称为居士？说明居士名号缘起于某人。故云“为何称为居士”。名词具义因缘，为应义因缘。何谓戒？居士之戒为何？谓有名戒者谓戒具足。何谓业？何谓正业？此为正确的生活业。此为断除邪业者。此因此误业相分别。何谓失？失于戒业与正业。有无立即违犯与禁止。何谓成就？此对应前说法。
Idaṃ pakiṇṇakaṃ veditabbanti kathaṃ veditabbaṃ? Vuccate – ko upāsakoti khattiyādīsu yo koci tisaraṇaṃ gato gahaṭṭho. Saraṇagamanameva hettha kāraṇaṃ, na jātiādiviseso. Vuttañhetaṃ ‘‘yato kho, mahānāma, buddhaṃ saraṇaṃ gato hoti, dhammaṃ, saṅghaṃ saraṇaṃ gato hoti. Ettāvatā kho, mahānāma, upāsako hotī’’ti (saṃ. ni. 5.1033).
此为杂论，应如何了知？谓之：何谓居士？于士族等中，诸人皈依三宝，居家人是也。皈依缘起是因，非种族特殊区别。经中有言“世尊曰：‘伟大名字者，佛为皈依，法为皈依，僧为皈依。凡此即为伟大名字居士。’”（增壹阿含经5.1033）
Kasmā upāsakoti ratanattayaupāsanato. Teneva saraṇagamanena tattha ca sakkaccakiriyāya ādaragāravabahumānādiyogena payirupāsanatoti vuttaṃ hoti. So hi buddhaṃ upāsatīti upāsako. Dhammaṃ, saṅghaṃ upāsatīti upāsako.
何以谓近事男为近事？因其依止珍宝三种而得名。依止之行，即凭借皈依、于彼恭敬敬畏以及尊敬诸事的结合而为恭敬奉事者。凡恭敬世尊者，谓之近事男；恭敬法者，亦谓近事男；恭敬僧者，亦谓近事男。
Kimassasīlanti pañca veramaṇiyo. Veramaṇiyoti cettha veraṃ vuccati pāṇātipātādīsu dussīlyaṃ, tassa mananato hananato vināsanato veramaṇiyo pañca viratiyo viratippadhānattā tassa sīlassa. Vuttañhetaṃ ‘‘yato kho, mahānāma, upāsako pāṇātipātā paṭivirato hoti, adinnādānā, kāmesumicchācārā, musāvādā, surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Ettāvatā kho, mahānāma, upāsako sīlavā hotī’’ti (saṃ. ni. 5.1033).
何谓其戒？此处五戒为禁戒。禁戒者，意指在杀生等诸恶行为上离欲。此意为虑、断、灭诸恶行之五禁戒，是其戒德根基。经云：“大名，当知近事男于杀生、不取他人所有、邪行、妄语、酒类诸饮戒禁而守护。此等程度者，近事男则名具戒。”
Ko ājīvoti pañca micchāvaṇijjā pahāya dhammena samena jīvitakappanaṃ. Vuttañhetaṃ – ‘‘pañcimā, bhikkhave, vaṇijjā upāsakena akaraṇīyā. Katamā pañca? Satthavaṇijjā sattavaṇijjā maṃsavaṇijjā majjavaṇijjā visavaṇijjā. Imā kho, bhikkhave, pañca vaṇijjā upāsakena akaraṇīyā’’ti (a. ni. 5.177).
何谓生计？谓舍弃五种邪业交易，以正法滋养生计。经云：“五种交易不宜由近事男为之：杀生交易、盗窃交易、肉类交易、酒类交易、毒物交易。此五则为近事男不可为。”
Ettha ca satthavaṇijjāti āvudhabhaṇḍaṃ katvā vā kāretvā vā yathākataṃ vā paṭilabhitvā tassa vikkayo. Sattavaṇijjāti manussavikkayo. Maṃsavaṇijjāti sūnakārādayo viya migasūkarādike posetvā maṃsaṃ sampādetvā vikkayo. Majjavaṇijjāti yaṃ kiñci majjaṃ yojetvā tassa vikkayo. Visavaṇijjāti visaṃ yojetvā saṅgahetvā vā tassa vikkayo. Tattha satthavaṇijjā paroparodhanimittatāya akaraṇīyā vuttā, sattavaṇijjā abhujissabhāvakaraṇato, maṃsavisavaṇijjā vadhahetuto, majjavaṇijjā pamādaṭṭhānatoti veditabbā.
此中杀生交易者，指杀害武器器械以及制具，或从事器械制法，皆为凶业。盗窃交易者，指贼盗、人身败坏之事。肉类交易者，类如屠夫养殖野猪等兽，谋取肉食。酒类交易者，涉及一切酒类制造及贩卖。毒物交易者，指制毒或聚集毒物活动。此中杀生交易因害他故不可为；盗窃交易由生不诚故不可为；肉类毒物交易因致杀害为由不可为；酒类交易因助生迷醉为由不可为，理当分别观察。
Kā vipattīti yā tasseva sīlassa ca ājīvassa ca vipatti bhedo kopo pakopo ca, ayamassa vipatti. Apica yāya esa caṇḍālo ceva hoti malañca paṭikuṭṭho ca, sāpissa vipattīti veditabbā. Te ca atthato assaddhiyādayo pañca dhammā honti. Yathāha –
何谓其害？谓其戒德与生计二者之间的违失、怨恨与纷争为害。又由于此害，有时出现恶人、污秽、遭人鄙弃者，名之为害。此害实际上有五事为其本质，即不信、恶戒、疑惑、不善好奇、及倾求祸福，以此诸因促成。
‘‘Pañcahi, bhikkhave, dhammehi samannāgato upāsako upāsakacaṇḍālo ca hoti upāsakamalañca upāsakapaṭikuṭṭho ca. Katamehi pañcahi? Assaddho hoti, dussīlo hoti, kotūhalamaṅgaliko hoti, maṅgalaṃ pacceti, no kammaṃ , ito ca bahiddhā dakkhiṇeyyaṃ pariyesati, tattha ca pubbakāraṃ karotī’’ti (a. ni. 5.175).
如经言：“具此五事者，则名谓近事男或恶劣近事男、污秽近事男、为人所嫉之近事男。此五者为何？不信、不善戒、扰乱吉祥、不勤行正业，内缘外求利益，终日先行恶事。”此五是为近事男之祸害所由，须知凡此皆是。
Ettha ca upāsakapaṭikuṭṭhoti upāsakanihīno. Buddhādīsu kammakammaphalesu ca saddhāvipariyāyo assaddhiyaṃ micchādhimokkho, yathāvuttena assaddhiyena samannāgato assaddho. Yathāvuttasīlavipattiājīvavipattivasena dussīlo. ‘‘Iminā diṭṭhādinā idaṃ nāma maṅgalaṃ hotī’’ti evaṃ bālajanaparikappitakotūhalasaṅkhātena diṭṭhasutamutamaṅgalena samannāgato kotūhalamaṅgaliko. Maṅgalaṃ paccetīti diṭṭhamaṅgalādibhedaṃ maṅgalameva pattiyāyati. No kammanti kammassakataṃ no pattiyāyati. Itobahiddhāti ito sabbaññubuddhasāsanato bahiddhā bāhirakasamaye. Dakkhiṇeyyaṃ pariyesatīti duppaṭipannaṃ dakkhiṇārahasaññī gavesati. Pubbakāraṃ karotīti dānamānanādikaṃ kusalakiriyaṃ paṭhamataraṃ karoti. Ettha ca dakkhiṇeyyapaayesanapubbakāre ekaṃ katvā pañca dhammā veditabbā.
此处所谓“非近事男”，即指背离近事者。对佛及其教化、业果等产生信仰的反转，谓之不信，即错误的见解，属于误失正信。正信者如前所说，是具备正信的。行为不善者，是不善行世，表现为不善人。所谓「以此见等，此名吉祥」者，是因愚痴小儿所起的好奇心，通过对闻见而诞生的吉祥感知称之为吉祥。因为吉祥依赖于区别见等，所以此处指的应是吉祥，而非业。既非业即不能作业，也不获得业果。所谓“迦外”“迦外”即在外，即在第一义谛的教法之外，是在外法时间。所谓“南方求者”，是指因为无法经过考证而寻求南方秘密者。先行方便，是指行善法中最先进行的布施、尊敬等善业行为。于此所言南方先行者，作一事后应知五法。
Kāsampattīti sāva tassa sīlasampadā ca ājīvasampadā ca sampatti, ye cassa ratanabhāvādikarā saddhādayo pañca dhammā. Yathāha –
所谓成功，是指持戒的完善和生计的完善，以及由信等五法表征的宝物之成就。如经中所说——
‘‘Pañcahi, bhikkhave, dhammehi samannāgato upāsako upāsakaratanañca hoti upāsakapadumañca upāsakapuṇḍarīko ca. Katamehi pañcahi? Saddho hoti, sīlavā hoti, na kotūhalamaṅgaliko hoti, kammaṃ pacceti, no maṅgalaṃ, na ito bahiddhā dakkhiṇeyyaṃ pariyesati, idha ca pubbakāraṃ karotī’’ti.
“比库们，具足这五法的近事男，即为近事男宝、近事男莲花、近事男白荷。何为这五法？即：具足信、持戒、非好奇与吉祥、生业不作、非求世间外南方；并且行先行善法。”
Ettha ca catunnampi parisānaṃ ratijananaṭṭhena upāsakova ratanaṃ upāsakaratanaṃ, guṇasobhākittisaddasugandhatāhi upāsakova padumaṃ upāsakapadumaṃ, tathā upāsakapuṇḍarīko ca veditabbo. Sesamettha vipattiyaṃ vuttavipariyāyena viññeyyaṃ. Evamidaṃ ‘‘ko upāsako’’tiādikaṃ pakiṇṇakaṃ vitthārato veditabbaṃ. Imassa pana pakiṇṇakassa idha vitthāretvā avacane kāraṇaṃ dassento āha ‘‘taṃ atibhāriyakaraṇato’’tiādi.
此处还应知四众所生的宝物，近事男之宝、近事男宝的美好色相、光辉、香气、声响，犹如近事男莲花、近事男白荷也。当此处应了知此处的偏差是因误解而生。如此应详见“何为近事男”等章段。这段偏差展开后，提示其缘由云“因负担过重”等。
Ādimhīti ādiatthe. Koṭiyanti pariyantakoṭiyaṃ. Vihāraggenāti ovarakakoṭṭhāsena, ‘‘imasmiṃ gabbhe vasantānaṃ idaṃ panasaphalaṃ pāpuṇātī’’tiādinā taṃtaṃvasanaṭṭhānakoṭṭhāsenāti attho. Ajjatanti ajja icceva attho. Pāṇehi upetanti iminā tassa saraṇagamanassa āpāṇakoṭikataṃ dassento ‘‘yāva me jīvitaṃ pavattatī’’tiādīni vatvā puna jīvitenapahaṃ vatthuttayaṃ paṭipūjento saraṇagamanañca rakkhāmīti uppannaṃ tassa brāhmaṇassa adhippāyaṃ vibhāvento ‘‘ahañhī’’tiādimāha. Pāṇehi upetanti hi yāva me pāṇā dharanti, tāva saraṇaṃ upetaṃ, upento na vācāmattena na ekavāraṃ cittuppādanamattena, atha kho pāṇānaṃ pariccajanavasena yāvajīvaṃ upetanti evamettha attho veditabbo.
所谓“开始”是指最初之义。“广数”指最终的大数量。所谓“过殿”则是指起居屋上层的房间。就“此孕育中孩子必得此果”“等语”是指性生活所得之处。所谓“今时”，即指当下之意。称“生死”以此比喻，指出以此护持皈依，誓言“只要我活着”，持戒修习皈依法门。此处分明表示出那婆罗门的上座信心，故曰“我即是也”。“生死”应解为“只要我生命尚存，皈依尚存；皈依不会因片言只语或一时起意而断；然而因众生离弃生命时，皈依方终也”，由此可知义理。
Adhivāsetūti sādiyatu, taṃ pana sādiyanaṃ manasā sampaṭiggaho hotīti āha ‘‘sampaṭicchatū’’ti. Kāyaṅganti kāyameva aṅganti vadanti, kāyassa vā aṅgaṃ sīsādi kāyaṅgaṃ, sīsādi sarīrāvayavanti vuttaṃ hoti. Vācaṅganti ‘‘hotu sādhū’’ti evamādivācāya aṅgaṃ avayavaṃ. Vācaṅgassa copanaṃ vācāya pavattanamevāti veditabbaṃ. Abbhantareyevāti attano cittasantāneyeva. Khantiṃ cāretvāti khantiṃ pavattetvā, ruciṃ uppādetvāti vuttaṃ hoti. ‘‘Khantiṃ dhāretvā’’tipi pāṭho, uppannaṃ ruciṃ abbhantareyeva dhāretvā vacībhedena apakāsetvāti vuttaṃ hoti.
所谓“在座”，愿以此安住于心，称之为“坚固”。“身部”即身体本身；“身体”（aṅga）乃身的一部分，如头等五官，是身体的部位。言“言部”，即“好”的言辞等，是言语的组成部分。言语是由发声及相续组成。“内在”即意识之本心。所谓“奉持忍”，是指展现忍辱之心，生起守护其志趣。“生起乐”，亦是所说。亦有版本谓“守持忍”等词，是言保护内在之乐趣，其言辞细节有所差别。
Kathaṃ pana verañjo brāhmaṇo bhagavato adhivāsanaṃ aññāsi. Na hi tena sakkā bhagavato cittappavatti paccakkhato viññātuṃ, tasmā ‘‘bhagavato adhivāsanaṃ viditvā’’ti kasmā vuttanti ce? Kiñcāpi tena na sakkā cittappavatti paccakkhato viññātuṃ, tathāpi ākārasallakkhaṇakusalatāya anvayabyatirekavasena anumānato aññāsīti dassento āha ‘‘sace me samaṇo gotamo’’tiādi. Ākārasallakkhaṇakusalatāyāti cittappavattiākāravijānane chekatāya, adhippāyavijānane kusalatāyāti vuttaṃ hoti. Dasanakhasamodhānasamujjalanti dvīsu hatthesu dasannaṃ nakhānaṃ samodhānena ekībhāvena samujjalantaṃ. Añjalinti hatthapuṭaṃ. Paṭimukhoyevāti abhimukhoyeva, na bhagavato piṭṭhiṃ dassetvāti attho. Vanditvāti pañcapatiṭṭhitena vanditvā.
那么婆罗门如何了知世尊的住处呢？事实是，凭他不可能直接了知世尊心意的起现。因此，何以称为“了知世尊住处”呢？他虽然不可能直接了知心意的起现，却通过对形相标记的熟练，凭借推理同时断别法而知晓。这是通过显示“如果我是沙门果德玛”等话语来说明的。所谓形相标记的熟练，是指心意起现形相之所知；所谓支配所知的熟练，则是指如前所说的。讲解以两只手上的十个指甲，指甲通过合一的发光显现。合掌即两手合十。所谓正面，即专对面前，而不是向世尊背面示现。所谓礼拜，是指以五体投地的礼敬。
Upāsakattapaṭivedanākathā niṭṭhitā. · 近事男身份表白论已毕。
Dubbhikkhakathā饥馑论
§16
16.Susassakālepīti sampannasassakālepi. Atisamagghepīti atisayena appagghepi, yadā kiñcideva datvā bahuṃ pubbaṇṇāparaṇṇaṃ gaṇhanti, tādise kālepīti attho. Sāliādi dhaññaṃ pubbaṇṇaṃ, muggamāsādi aparaṇṇaṃ. Dvidhā pavattaṃ īhitaṃ etthāti dvīhitikāti majjhapadalopībāhiratthasamāsoyamīti dassento āha ‘‘dvidhā pavattaīhitikā’’ti. Īhanaṃ īhitanti īhitasaddoyaṃ bhāvasādhanoti āha ‘‘īhitaṃ nāma iriyā’’ti. Tattha iriyāti kiriyā. Kassa panesā kiriyāti āha ‘‘cittairiyā’’ti, cittakiriyā cittappayogoti attho. Tenevāha ‘‘cittaīhā’’ti. Kathaṃ panettha īhitassa dvidhā pavattīti āha ‘‘lacchāma nu kho’’tiādi. Tattha lacchāma nu khoti idaṃ duggatānaṃ vasena vuttaṃ. Jīvituṃ vā sakkhissāma nu kho, noti idaṃ pana issarānaṃ vasena vuttanti veditabbaṃ. Bhikkhamānāti yācamānā. ‘‘Duhitikā’’tipi pāṭho. Tatthāpi vuttanayenevattho veditabbo. Dvi-saddassa hi du-saddādesenāyaṃ niddeso hoti. Dukkhaṃ vā īhitaṃ ettha na sakkā koci payogo sukhena kātunti duhitikā, dukkarajīvitappayogāti attho.
16. “美好时节”是指成熟成熟的季节；“极聚集”是指极为集中而不分散，即放出什么东西而大量采集早晚两季的谷物，这就是所说的“季节”。以粳稻等谷为早季，赤稻等为晚季。这里所说“两季活动”意味着稻米脱粒内外两个缘故而分别进行，故称“二季活动”。“收割”的含义是指“行走之时”的行为。这里的“行”为行为。“心行”指心的作用，因此说“心为行”。如此说“心在此活动”。那么这里所说两种活动为何？说明道“我们能获得吗？”等，此意是指恶趣众生中所说的。所说“我们能活吗？”被视为霸者之言，值得了知。
Du-sadde vā ukārassa vakāraṃ katvā dvīhitikāti ayaṃ niddesoti āha ‘‘atha vā’’tiādi. Byādhi rogoti etāni ‘‘āturatā’’ti imassa vevacanāni. Tena setaṭṭikā nāma ekā rogajātīti dasseti. So pana rogo pāṇakadosena sambhavati. Eko kira pāṇako nāḷamajjhagataṃ gaṇṭhiṃ vijjhati, yena viddhattā nikkhantampi sālisīsaṃ khīraṃ gahetuṃ na sakkoti. Tenāha ‘‘pacchinnakhīra’’ntiādi.
“两字”是指发出浓音的乌音，“两季”活动为此说明。所谓疾病，此处是指“病苦”，这些言辞即是。“白片”名为一种疾病，是一种病态。病乃由咽喉病引起。有一种病人喉咙中有一个结节，导致无法取食乳汁。由此称为“断乳病”等。
Vuttasassanti vapitasassaṃ. Tatthāti verañjāyaṃ. Salākāmattaṃ vuttaṃ etthāti salākāvuttā, purimapade uttarapadalopenāyaṃ niddeso. Tenāha ‘‘salākā eva sampajjatī’’ti. Yaṃ tattha vuttaṃ vāpitaṃ, taṃ salākāmattameva ahosi, phalaṃ na jāyatīti attho. Sampajjatīti ca iminā ‘‘salākāvuttā’’ti etthāyaṃ vuttasaddo nipphattiatthoti dasseti. Salākāyāti veḷuvilīvatālapaṇṇādīhi katasalākāya. Dhaññavikkayakānaṃ santikanti dhaññaṃ vikkiṇantīti dhaññavikkayakā, tesaṃ samīpanti attho. Kayakesūti dhaññagaṇhanakesu. Kiṇitvāti gahetvā. Dhaññakaraṇaṭṭhāneti koṭṭhāgārassa samīpaṭṭhāne, dhaññaminanaṭṭhāneti vuttaṃ hoti . Vaṇṇajjhakkhanti kahāpaṇaparikkhakaṃ. Nasukarā uñchena paggahena yāpetunti paggayhatīti paggaho, patto. Tena paggahena pattenāti attho, pattaṃ gahetvā bhikkhācariyāya yāpetuṃ na sakkāti vuttaṃ hoti. Tenevāha ‘‘paggahena yo uñcho’’tiādi. Nasukarāti sukarabhāvo ettha natthīti nasukarā. Piṇḍāya caritvāti piṇḍāya caraṇahetu. Hetuatthepi hi tvāsaddameke icchanti.
所说的成熟和熟谷。此处指成熟状态。所谓“禾秆量”的说法，是指以禾秆为量度，前加上上方脱粒的动作。因此说“禾秆自知”。所谓那里的“谷仓”指仓库所在之近处，称为谷仓所在地。所谓“重量交易”是指以硬币作为货币的交易。所谓“把持”是指托持。此托持表示拿着无法供养布施生活的行为。故说“以托持的人”。所谓“猪”之性质此处无指，谓非猪。食乞指以乞食为因缘。在给定利益方面，他们有单一愿望。
Uttarāpathato āgatā, uttarāpatho vā nivāso etesanti uttarāpathakāti vattabbe niruttinayena ‘‘uttarāhakā’’ti vuttaṃ. Tenāha ‘‘uttarāpathavāsikā’’tiādi. ‘‘Uttarāpathakā’’icceva vā pāḷipāṭho veditabbo. Keci pana ‘‘uttaraṃ visiṭṭhaṃ bhaṇḍaṃ āharantīti uttarāhakā, uttaraṃ vā adhikaṃ agghaṃ nentīti uttarāhakā’’tiādinā aññena pakārena atthaṃ vaṇṇayanti. Assānaṃ uṭṭhānaṭṭhāneti assānaṃ ākaraṭṭhāne. Verañjanti verañjāyaṃ. Bhummatthe hetaṃ upayogavacanaṃ. Mandiranti assasālaṃ. Assamaṇḍalikāyoti paññāyiṃsūti parimaṇḍalākārena katattā assamaṇḍalikāyoti pākaṭā ahesuṃ. Evaṃ katānañca assasālānaṃ bahuttā bahuvacananiddeso kato. Dasannaṃ dasannaṃ assānaṃ vasanokāso ekekā assamaṇḍalikātipi vadanti. Addhānakkhamā na hontīti dīghakālaṃ pavattetuṃ khamā na honti, na cirakālappavattinoti vuttaṃ hoti.
从北面来者及其住处被称为北道者。据语义规则，称为“北道居士”等。此处“北道者”即巴利文本原意。有人另以不同说法解释，谓“携来上好的器具为北道者”或“携来更多东西为北道者”等。所谓“坐起之地”即指座席所在的地方。“成熟”谓如优质稻谷之熟熟。“道具”是指用具名称。“礼堂”是指客厅。所谓圆环空地乃说裴智者用圆形围成，称为圆环空地。如此建造众多礼堂，因此复数名词用法。每十个座位组成一个北道聚集点。所谓“无法持续”是指不能长时间发生，不能长久维持也称无法长久发生。
Gaṅgāya dakkhiṇā disā appatirūpadeso, uttarā disā patirūpadesoti adhippāyenāha ‘‘na hi te’’tiādi. Gaṅgāya dakkhiṇatīrajātā dakkhiṇāpathamanussā. ‘‘Amhākaṃ buddho’’ti evaṃ buddhaṃ mamāyantīti buddhamāmakā. Evaṃ sesesupi. Paṭiyādetunti sampādetuṃ. Niccabhattasaṅkhepenāti niccabhattākārena. Pubbaṇhasamayanti idaṃ bhummatthe upayogavacananti āha ‘‘pubbaṇhasamayetiattho’’ti. Accantasaṃyoge vā idaṃ upayogavacananti dassetuṃ yathā accantasaṃyogattho sambhavati, tathā atthaṃ dassento āha ‘‘pubbaṇhe vā samaya’’ntiādi. Evanti evaṃ pacchā vuttanayena atthe vuccamāne. Nanu ca vihāre nisīdantāpi antaravāsakaṃ nivāsetvāva nisīdanti, tasmā ‘‘nivāsetvā’’ti idaṃ kasmā vuttanti āha ‘‘vihāranivāsanaparivattanavasenā’’tiādi. Vihāranivāsanaparivattanañca vihāre nisinnakāle nivatthampi puna gāmappavesanasamaye cāletvā ito cito ca saṇṭhapetvā sakkaccaṃ nivāsanamevāti veditabbaṃ. Tenevāha ‘‘na hi te tato pubbe anivatthā ahesu’’nti. Pattacīvaramādāyāti pattañca cīvarañca gahetvā. Gahaṇañcettha na kevalaṃ hattheneva, atha kho yena kenaci ākārena dhāraṇamevāti dassento yathāsambhavamatthayojanaṃ karoti ‘‘pattaṃ hatthehī’’tiādinā.
恒河以南方为反方向，北方为反方向，此义由此成。恒河南岸生人即南道居住者。“我们的佛陀”，即妄称佛陀为自己之人。此说包含余义。所谓废弃是使之成就的反义。所谓“定时饭”是以定时为缘由。所谓清晨时间为地方用语。又说明“于极缘合处”作为缘起，说明“于清晨时分”等。因此这样讲解其义。就算坐在祠堂内也住于其上层室，故讲“住下层”等。所谓“祠堂住处轮换”，是指坐在祠堂时该住宅的更替以及外出入村时搬迁等，故只能视为同一处住宅。以此说“过去没有早先因缘的搬迁”等。所谓取衣和食衣，即指手中拿着袈裟和衣物。这里的“拿取”不仅手中，而是以各种形态承载，故说明“衣物在手中”等。
Gatagataṭṭhāneti assamaṇḍalikāsu sampattasampattaṭṭhāne. Udukkhale koṭṭetvā koṭṭetvā paribhuñjantīti ettha kasmā pana te bhikkhū sayameva evaṃ katvā paribhuñjanti, kimevaṃ laddhaṃ kappiyakārakehi yāguṃ vā bhattaṃ vā pacāpetvā sayaṃ vā pacitvā paribhuñjituṃ na vaṭṭatīti āha ‘‘therānaṃ koci kappiyakārako natthī’’tiādi. Kappiyākappiyabhāvaṃ anapekkhitvā bhikkhūnaṃ evaṃ kātuṃ sāruppaṃ na hotīti vatvā puna akappiyabhāvampi dassento āha ‘‘na ca vaṭṭatī’’ti. Bhājanādipariharaṇavasena bahubhaṇḍikatāya abhāvato vuttaṃ ‘‘sallahukavuttitā’’ti. Sakaṃ sakaṃ paṭivīsanti attano attano koṭṭhāsaṃ. Appossukkāti samaṇadhammato aññattha nirussāhā. Tadupiyanti tadanurūpaṃ. Pisatīti cuṇṇeti. Puññañāṇavisesehi kattabbakammassa manāpatā hotīti āha ‘‘puññavatā’’tiādi. Nanti naṃ patthapulakaṃ. ‘‘Na tato paṭṭhāyā’’ti vacanato tato pubbe bhagavato piṇḍāya caraṇampi dassitanti veditabbaṃ.
「已去已来」者，指在不共别境处现前之境。在僧团中依序分配袈裟时，彼此轮流支用并供养。此时，何以比库们单单自己动手分支和使用袈裟？是否因为炊事者烧煮肉食或供养之饭食，若自己烹煮便不应由他人支用？对此，有导师说『长老中并无厨役』等语。又不顾取舍适宜之分别，仅仅比库自己操作，虽似可行，却表露不合规仪之相，故又显现不可行之义。因为出离饮食等禁止而多样物品丧失，故称「轻便语」。各自各施，各守本分。粗略之处，依禅修法规，禁出不同之地。对此，人喜顺从，作以适合之行为。尘砂意谓粉尘。依据功德知识特异之行为，表现礼敬，故云「有福德者」等。若非尚存，便无颤栗。言此『不必止于此』者，则指先佛时代乞食、行脚等开示应知之事。
Laddhāti labhitvā. ‘‘Laddho’’ti vā pāṭho, upaṭṭhākaṭṭhānaṃ neva laddhoti attho. Kadā pana thero upaṭṭhākaṭṭhānaṃ laddhoti? Vuccate (dī. ni. aṭṭha. 2.11; a. ni. aṭṭha. 1.1.219-223) – ekadā kira bhagavā nāgasamālattherena saddhiṃ addhānamaggappaṭipanno dvedhāpathaṃ patto. Thero maggā ukkamma ‘‘bhagavā ahaṃ iminā maggena gacchāmī’’ti āha. Atha naṃ bhagavā ‘‘ehi bhikkhu, iminā gacchāmā’’ti āha. So ‘‘handa bhagavā tumhākaṃ pattacīvaraṃ gaṇhatha, ahaṃ iminā gacchāmī’’ti vatvā pattacīvaraṃ chamāyaṃ ṭhapetuṃ āraddho. Atha bhagavā ‘‘āhara bhikkhū’’ti vatvā pattacīvaraṃ gahetvā gato. Tassapi bhikkhuno itarena maggena gacchato corā pattacīvarañceva hariṃsu, sīsañca bhindiṃsu. So ‘‘bhagavā dāni me paṭisaraṇaṃ, na añño’’ti cintetvā lohitena gaḷantena bhagavato santikaṃ āgami. ‘‘Kimidaṃ bhikkhū’’ti ca vutte taṃ pavattiṃ ārocesi. Atha naṃ bhagavā ‘‘mā cintayi bhikkhu, etaṃ kāraṇaṃyeva te nivārayimhā’’ti vatvā samassāsesi.
「得」者，谓获得。亦读作「已得」，意指服侍职务，不为得也。何时长老称为服侍职务已得？说（详见《大毗尼藏》、阿毗尼毗奈耶卷）——一日，世尊与那迦萨摩长老同赴途径，历经两条路。长老初行路线后告世尊：「世尊，我行此道。」世尊告之：「来吧，比库，我们从这条路行。」长老答：「请世尊收取你的袈裟，我将以此行路。」遂着袈裟起行。世尊说：「乞食吧，比库。」世尊持袈裟而去。该比库改行他路，盗取袈裟并裂其头皮。思虑反复，血流满面前往世尊处报告。世尊问：「此为何事，比库？」言说了经过。世尊告之：「勿忧，比库，此事我将在此制止。」遂慰止之。
Ekadā pana bhagavā meghiyattherena saddhiṃ pācīnavaṃsamigadāye jantugāmaṃ agamāsi. Tatrāpi meghiyo jantugāme piṇḍāya caritvā nadītīre pāsādikaṃ ambavanaṃ disvā ‘‘bhagavā tumhākaṃ pattacīvaraṃ gaṇhatha, ahaṃ etasmiṃ ambavane samaṇadhammaṃ karomī’’ti vatvā bhagavatā tikkhattuṃ nivāriyamānopi gantvā akusalavitakkehi anvāsatto paccāgantvā taṃ pavattiṃ ārocesi. Tampi bhagavā ‘‘idameva te kāraṇaṃ sallakkhayitvā nivārayimhā’’ti vatvā anupubbena sāvatthiṃ agamāsi. Tattha gandhakuṭipariveṇe paññattavarabuddhāsane nisinno bhikkhusaṅghaparivuto bhikkhū āmantesi – ‘‘bhikkhave, idānimhi mahallako, ekacce bhikkhū ‘iminā maggena gacchāmā’ti vutte aññena gacchanti, ekacce mayhaṃ pattacīvaraṃ bhūmiyaṃ nikkhipanti, mayhaṃ nibaddhupaṭṭhākaṃ bhikkhuṃ jānāthā’’ti. Bhikkhūnaṃ dhammasaṃvego udapādi. Athāyasmā sāriputto uṭṭhāya bhagavantaṃ vanditvā ‘‘ahaṃ, bhante, tumheyeva patthayamāno satasahassakappādhikaṃ asaṅkhyeyyaṃ pāramiyo pūresiṃ, nanu mādiso mahāpañño upaṭṭhāko nāma vaṭṭati, ahaṃ upaṭṭhahissāmī’’ti āha. Taṃ bhagavā ‘‘alaṃ, sāriputta, yassaṃ disāyaṃ tvaṃ viharasi, asuññāyeva sā disā, tava ovādo buddhānaṃ ovādasadiso, na me tayā upaṭṭhākakiccaṃ atthī’’ti paṭikkhipi. Etenevupāyena mahāmoggallānaṃ ādiṃ katvā asītimahāsāvakā uṭṭhahiṃsu. Sabbe bhagavā paṭikkhipi.
一时，世尊与云长老同往西方族群的村落。云长老也在村中乞食，见江边有宜人的亭榭，说：「世尊，请收取袈裟，我将在此处修习僧法。」虽被世尊严令戒导，也因诸不善念头苦恼迟迟不往，向世尊报告此事。世尊说：「正因如此特地制止你懈怠。」继而前往舍卫城。于香舍区域，围坐大众比库坐于佛陀座侧，佛对众比库说：「比库们，此大僧团中，或有人言『我依此道行』，然有人却另行他路；或有人将我袈裟丢弃于地，知晓我收持之比库。而此事引发比库志气昂扬。」于是，具寿长老萨利波起立礼敬世尊，说：「世尊，我依佛陀指引，已利益无量无数劫之无边波罗蜜，倘若『服侍职务』不适合我，愿承此职。」世尊告之：「萨利波，你现居之地荒凉默默，此地没有佛陀之教诲，我不拟令你任职服侍。」以此善巧，割除大长老等之烦恼，八十名大弟子皆起身。世尊悉皆禁止。
Ānandatthero pana tuṇhīyeva nisīdi. Atha naṃ bhikkhū āhaṃsu ‘‘āvuso, bhikkhusaṅgho upaṭṭhākaṭṭhānaṃ yācati, tvampi yācāhī’’ti. Yācitvā laddhaṭṭhānaṃ nāma āvuso kīdisaṃ hoti, kiṃ maṃ satthā na passati, sace rocessati, ‘‘ānando maṃ upaṭṭhātū’’ti vakkhatīti. Atha bhagavā ‘‘na, bhikkhave, ānando aññena ussāhetabbo, sayameva jānitvā maṃ upaṭṭhahissatī’’ti āha. Tato bhikkhū ‘‘uṭṭhehi āvuso ānanda, uṭṭhehi, āvuso ānanda, dasabalaṃ upaṭṭhākaṭṭhānaṃ yācāhī’’ti āhaṃsu. Thero uṭṭhahitvā cattāro paṭikkhepe ca catasso ca āyācanāti aṭṭha vare yāci.
长老阿难静坐独处时，众比库告诉他：「尊者，僧团请求你担当服侍职务，请你答应。」请求得到，称为「得位」。为何导师不见光明，若反对说：「阿难请服侍我？」世尊说：「比库们，阿难不应被他人激发，应自己觉知，亲自以为服侍。」众比库告诫：「起来吧，阿难，十力服侍职务请求你。」尊者起身，接受四次拓披，之后四次乞求合计八次。
Cattāropaṭikkhepā nāma ‘‘sace me, bhante bhagavā, attanā laddhaṃ paṇītaṃ cīvaraṃ na dassati , piṇḍapātaṃ na dassati, ekagandhakuṭiyaṃ vasituṃ na dassati, nimantanaṃ gahetvā na gamissati, evāhaṃ bhagavantaṃ upaṭṭhahissāmī’’ti vatvā ‘‘kaṃ panettha, ānanda, ādīnavaṃ addasā’’ti vutte āha ‘‘sacāhaṃ, bhante, imāni vatthūni labhissāmi, bhavissanti vattāro ‘ānando dasabalena laddhaṃ paṇītaṃ cīvaraṃ paribhuñjati, piṇḍapātaṃ paribhuñjati, ekagandhakuṭiyaṃ vasati, ekanimantanaṃ gacchati, etaṃ lābhaṃ labhanto tathāgataṃ upaṭṭhāti, ko evaṃ upaṭṭhahato bhāro’’’ti. Ime cattāro paṭikkhepe yāci.
四项拓披，即四项取消条件：若我，世尊，所获珍贵袈裟不可见、乞食不可见、一间一香舍罩不可见、携带邀请不可见。若是如此，我愿侍奉世尊。」世尊问：「阿难，你所见何恶？」答曰：「允我得此物，众必传言：‘阿难靠十力持用珍贵袈裟，禄食不缺，一香舍罩安住，一邀请携带。此利益得来，故侍奉如来。侍奉此者，谁也不为负担。’故我请求此四件拓披。」
Catasso āyācanā nāma ‘‘sace, bhante bhagavā, mayā gahitaṃ nimantanaṃ gamissati, sacāhaṃ tiroraṭṭhā tirojanapadā bhagavantaṃ daṭṭhuṃ āgataparisaṃ āgatakkhaṇe eva bhagavantaṃ dassetuṃ lacchāmi, yadā me kaṅkhā uppajjati, tasmiṃyeva khaṇe bhagavantaṃ upasaṅkamituṃ lacchāmi, tathā yaṃ bhagavā mayhaṃ parammukhaṃ dhammaṃ deseti, taṃ āgantvā mayhaṃ kathessati, evāhaṃ bhagavantaṃ upaṭṭhahissāmī’’ti vatvā ‘‘kaṃ panettha, ānanda, ānisaṃsaṃ passasī’’ti vutte āha ‘‘idha, bhante, saddhā kulaputtā bhagavato okāsaṃ alabhantā maṃ evaṃ vadanti ‘sveva, bhante ānanda, bhagavatā saddhiṃ amhākaṃ ghare bhikkhaṃ gaṇheyyāthā’ti. Sace bhagavā tattha na gamissati, icchitakkhaṇeyeva parisaṃ dassetuṃ kaṅkhañca vinodetuṃ okāsaṃ na lacchāmi, bhavissanti vattāro ‘kiṃ ānando dasabalaṃ upaṭṭhāti, ettakampissa anuggahaṃ bhagavā na karotī’ti. Bhagavato ca parammukhā maṃ pucchissanti ‘ayaṃ, āvuso ānanda, gāthā idaṃ suttaṃ idaṃ jātakaṃ kattha desita’nti. Sacāhaṃ taṃ na sampāyissāmi, bhavissanti vattāro ‘ettakampi, āvuso, na jānāsi, kasmā tvaṃ chāyā viya bhagavantaṃ na vijahanto dīgharattaṃ ciraṃ vicarī’ti. Tenāhaṃ parammukhā desitassapi dhammassa puna kathanaṃ icchāmī’’ti. Imā catasso āyācanā yāci. Bhagavāpissa adāsi. Evaṃ ime aṭṭha vare gahetvā nibaddhupaṭṭhāko ahosi.
四项请求即：「若，世尊，我得邀请携带，允我随行。因我愿望，三洲三国诸来集会时，欲见世尊与会众，唯愿此时得近世尊，如有疑惑刻刻愿得诣世尊前，说世尊所讲，愿复为我说，俾我作侍。」世尊问：「阿难，汝见何因？」答曰：「世尊，信仰子孙不能得佛缘，而彼言：‘当自行，阿难，隨佛所至家中乞食。’若世尊不来此地，时必有言：‘阿难凭十力服侍，佛无助力，实乃虚违。’诸弟子面前必问：‘汝所诵偈、经、缘何处所讲？’对此，我不允许，恐致般若大者失乐。愿复诵教。」此四项请求已求得，世尊赐下。如此，八次乞求得成，成为受缚知事之服侍职员。
Tasseva ṭhānantarassa atthāya kappasatasahassaṃ pūritānaṃ pāramīnaṃ phalaṃ pāpuṇi, pāpuṇitvā ca upaṭṭhākānaṃ aggo hutvā bhagavantaṃ upaṭṭhahi. Thero hi upaṭṭhākaṭṭhānaṃ laddhakālato paṭṭhāya bhagavantaṃ duvidhena udakena tividhena dantakaṭṭhena pādaparikammena piṭṭhiparikammena gandhakuṭipariveṇasammajjanenāti evamādīhi kiccehi upaṭṭhahanto ‘‘imāya nāma velāya satthu idaṃ nāma laddhuṃ vaṭṭati, idaṃ nāma kātuṃ vaṭṭatī’’ti cintetvā taṃ taṃ nipphādento mahatiṃ daṇḍadīpikaṃ gahetvā ekarattiṃ gandhakuṭipariveṇaṃ nava vāre anupariyāyati. Evañhissa ahosi ‘‘sace me thinamiddhaṃ okkameyya, bhagavati pakkosante paṭivacanaṃ dātuṃ nāhaṃ sakkuṇeyya’’nti. Tasmā sabbarattiṃ daṇḍadīpikaṃ hatthena na muñcati, evametassa nibaddhupaṭṭhākaṭṭhānassa aladdhabhāvaṃ sandhāya vuttaṃ ‘‘no ca kho upaṭṭhākaṭṭhānaṃ laddhā’’ti. Nibaddhupaṭṭhāko nāma natthīti niyatupaṭṭhāko nāma natthi. Aniyatupaṭṭhākā pana bhagavato paṭhamabodhiyaṃ bahū ahesuṃ, te dassento āha ‘‘kadāci nāgasamālatthero’’tiādi. Ñāti ca so pasatthatamaguṇayogato seṭṭho cāti ñātiseṭṭho. Evarūpesu ṭhānesu ayameva patirūpoti āpadāsu āmisassa abhisaṅkharitvā dānaṃ nāma ñātakeneva kātuṃ yuttataranti adhippāyo.
正因为世尊处于另一个地方，为了使经百劫修满的波罗蜜果成熟，成熟后又成为侍者中的首领，侍奉世尊。长老在获得侍者职位时，审视世尊，见世尊有三种不同的水，三种不同的牙齿用具，用于脚部按摩，背部按摩，沐浴香亭等一系列侍奉工作，心中这样思惟：“这时候正是应当侍奉佛陀的时候，这正是应当事佛的时机”，怀着这般心念，敲打着这些器物，手持大发光的法杖，一时在香亭周围连转九日。如此实践时，他心中念想：“如果昏沉懈怠发生，佛陀驱使时我不能顺命受教。”因此，他常时不放下手中的法杖。如此被束缚侍奉的情况下，因侍奉果位未曾成就，有言说“未曾得到侍者职位”。束缚侍者者即无，定侍者者也无。不定侍者者在世尊初觉时曾大为多人，为其示现说道“昔日如同长老萨咖”，被称为亲属中最高、德行最特异者为长者。在这样的地方，即是其主象征，因此在患难中坚持持戒布施，以亲属为本做布施是较为适宜的管理方法。
Mārāvaṭṭanāyāti mārena katacittāvaṭṭanāya, mārānubhāvena sañjātacittasammohenāti vuttaṃ hoti. Tenevāha ‘‘āvaṭṭetvā mohetvā’’tiādi. Tiṭṭhantu…pe… tampi māro āvaṭṭeyyāti phussassa bhagavato kāle katupacitassa akusalakammassa tadā laddhokāsavasena upaṭṭhitattā. Vuttañhetaṃ apadāne –
所谓魔王包围，是指由魔所生的意念困扰、迷惑的现象。说法中谓“被纠缠惑乱”等。固当……，在世尊驾临时，有已作恶行之功德障碍显现，遂生魔王包围。经中有此事迹记载——
‘‘Phussassāhaṃ pāvacane, sāvake paribhāsayiṃ;
我曾在世尊戒训时，对比库们宣说：
Yavaṃ khādatha bhuñjatha, mā ca bhuñjatha sālayo.
“你们应依律食用，莫吃禁戒所在舍宅中的饭食。”
‘‘Tena kammavipākena, temāsaṃ khāditaṃ yavaṃ;
“因果业报之故，你们吃过此处的谷类粮食，
Nimantito brāhmaṇena, verañjāyaṃ vasiṃ tadā’’ti. (apa. thera 1.39.88-89);
被婆罗门请来，令你们住于贫贱之地。”（《阿帕达那》长老传1.39.88-89）
Pariyuṭṭhitacittoti pariyonaddhacitto, abhibhūtacittoti attho. Āvaṭṭitapariyosāne āgamiṃsūti mārena āvaṭṭetvā gate pacchā āgamiṃsu. Avisahatāyāti asakkuṇeyyatāya. Abhihaṭabhikkhāyāti pacitvā abhihariyamānabhikkhāya. Nibaddhadānassāti ‘‘ettakaṃ kālaṃ bhagavato dassāmā’’ti niccabhattavasena paricchinditvā ṭhapitadānassa. Appitavatthassāti ‘‘idaṃ buddhassa catupaccayaparibhogattha’’nti vihāraṃ netvā dinnavatthuno. Na visahatīti na sakkoti. Abhihaṭabhikkhāsaṅkhepenāti abhihaṭabhikkhānīhārena . Byāmappabhāyāti samantato byāmamattāya pabhāya. Ettha ca anubyañjanānaṃ byāmappabhāya ca nippabhākaraṇaṃ antarāyoti daṭṭhabbaṃ. Tenevāha ‘‘candimasūriyadevabrahmānampi hī’’tiādi. Anubyañjanānaṃ byāmappabhāya ekābaddhattā vuttaṃ ‘‘anubyañjanabyāmappabhāppadesaṃ patvā’’ti. Sabbaññutaññāṇassa antarāyo nāma ñeyyadhammesu āvaraṇaṃ.
『心被缠绕』者，即心被覆盖、被压制之义。『在魔使之转、离去之后，他们才来』，意即被魔转化而离去之后，他们方才到来。『无能为力』者，即不能胜任之义。『已送来之施食』者，即经烹调后正被送来之施食。『定期施予者』者，即以『此段时间内，我等将施予世尊』之心，按日常供食之规定划分后所设立之施予。『已奉献之物』者，即以『此物供佛陀受用四资具』之心，带至精舍而施予之物。『不能』者，即无力之义。『以已送来施食之方式』者，即以送来施食的方式。『一寻光明』者，即从四面散发一寻之量的光明。在此，应知诸随好相与一寻光明的失去光辉乃是障碍。正因如此，故说『甚至月天、日天、天人、梵天……』等。因随好相与一寻光明紧密相连，故说『到达随好相一寻光明之区域』。所谓一切知智的障碍，即对所知诸法的遮蔽。
Assosi kho bhagavā udukkhalasaddanti kiṃ sayameva uppannaṃ udukkhalasaddaṃ assosīti ceti āha ‘‘patthapatthapulakaṃ koṭṭentāna’’ntiādi. Atthasañhitanti payojanasādhakaṃ. Anatthasañhiteti anatthanissite vacane. Ghātāpekkhaṃ bhummavacanaṃ. Yasmiñca yena ghāto nipphādīyati, tasseva tena ghāto kato nāma hotīti āha ‘‘maggeneva tādisassa vacanassa ghāto samucchedoti vuttaṃ hotī’’ti. Sāmiatthe vā bhummavacananti maññamāno evamāhāti daṭṭhabbaṃ. Vacanassa ca samugghāto tammūlakilesānaṃ samugghātenāti veditabbaṃ.
世尊闻到刺耳的声音，何以其声如此不舒服？其答曰：「如同涟漪战栗一般撼动心怀」。所谓「atthasañhita」即有用合意之意，「anatthasañhita」则指无益无义之言。谓此恶语如土地上发生致命毒害，那受害之处即称为中毒之地。世尊言「如路上之此言，伤害断绝之象」，即坏语为破坏真理之因。「sāmiatthe vā bhummavacananti」之状，即误以为言语无害实为不然。言语之冲突者，实为根本烦恼的打击。
Ākaroti attano anurūpatāya samariyādaṃ saparicchedaṃ phalaṃ nipphattetīti ākāro kāraṇanti āha ‘‘ākārehīti kāraṇehī’’ti. Aṭṭhuppattiyuttanti paccuppannavatthuṃ nissāya pavattaṃ. Tāya pucchāya vītikkamaṃ pākaṭaṃ katvāti ‘‘saccaṃ kira tvaṃ bhikkhū’’tiādipucchāya tena bhikkhunā katavītikkamaṃ pakāsetvā, vītikkamappakāsanañca kimatthamidaṃ sikkhāpadaṃ paññapetīti anujānanatthaṃ.
此处「ākāro kāraṇanti」说明「形状」即「理由」；世尊言「形状即原因」言外之意倍显因果关系。所谓「aṭṭhuppattiyuttanti」，即与事缘相应而发生。其以此问答以明，终止误解及偏离戒律之行为。即由比库之实证反复说明内圣训诫，令苦行进一步清晰。
Natthi kiñci vattabbanti pubbe vuttanayattā na kiñci ettha apubbaṃ vattabbamatthīti dasseti. Tenāha ‘‘pubbe vuttameva hī’’tiādi. Sādhu sādhūti idaṃ pasaṃsāyaṃ āmeḍitavacananti āha ‘‘āyasmantaṃ ānandaṃ sampahaṃsento’’ti. Dvīsu ākāresūti dhammadesanasikkhāpadapaññattisaṅkhātesu dvīsu kāraṇesu. Ekaṃ gahetvāti dhammaṃ vā desessāmāti evaṃ vuttakāraṇaṃ gahetvā. Evaṃdubbhikkheti evaṃ dukkhena labhitabbā bhikkhā etthāti evaṃdubbhikkhe kāle, dese vā. Dullabhapiṇḍeti etasseva atthadīpanaṃ. Bhājanādipariharaṇavasena bahubhaṇḍikatāya abhāvato vuttaṃ ‘‘imāya sallahukavuttitāyā’’ti. Ettakameva alaṃ yāpetunti uttari patthanābhāvato pana ‘‘iminā ca sallekhenā’’ti vuttaṃ. Dubbhikkhaṃ vijitanti ettha hi bhikkhānaṃ abhāvo dubbhikkhaṃ ‘‘nimmakkhika’’ntiādīsu viya. Bhikkhābhāvoyeva hi taṃnimittacittavighātānaṃ abhāvato bhikkhūhi vijito vase vattito. Lobho vijitoti āmisahetu ratticchedavassacchedasamuṭṭhāpako loluppādopi tesaṃ nāhosīti āmisalolatāsaṅkhāto lobho vijito. Icchācāro vijitoti ‘‘āmisahetu aññamaññassa uttarimanussadhammappakāsanavasena guṇavaṇijjaṃ katvā jīvikaṃ kappessāmā’’ti evaṃ pavattaicchācārassa abhāvato yathāvutto icchācāro vijito. Cittuppādamattassapi anuppannabhāvaṃ sandhāya ‘‘cintā vā’’ti vuttaṃ. Punappunānusocanavasena pana cittapīḷāpi nāhosīti dassanatthaṃ ‘‘vighāto vā’’ti vuttaṃ.
此段说明之前无可另议之事，重在阐明因缘彼此相连的教义。以「pubbe vuttameva hī」断定前说正确，无须他说。称赞「āyasmantaṃ ānandaṃ sampahaṃsento」为「善哉善哉」，显其对阿难尊者的赞叹。所诵两种规则教义，谓于二重原因中可取其一着力阐释。所谓「evamdubbhikkheti」指因饥饿劳乏而具有修行动力。「dullabhapiṇḍeti」概为难得之供养。因饮食缺乏甚而引发诸多困难，现正名为「imāya sallahukavuttitāyā」等苦难。谓乏食引起的苦恼即为比库的迫切困顿。文中描述贪欲被克服，界定贪为以感官食物为因而生起的强烈渴望。又论无明生心之痛苦，及频繁思虑痛苦的影响。
Ratticchedo vāti sattāhakaraṇīyavasena gantvā bahi aruṇuṭṭhāpanavasena ratticchedo vā na kato sattāhakiccavasenapi katthaci agatattā. Sattāhakiccavasena vippavāsañhi sandhāya ratticchedoti aṭṭhakathāvohāro, tatoyeva ca vassūpanāyikakkhandhakavaṇṇanāyaṃ (mahāva. aṭṭha. 199) ‘‘ayaṃ panettha pāḷimuttakaratticchedavinicchayo’’ti vatvā ‘‘dhammassavanatthāya animantitena gantuṃ na vaṭṭatī’’tiādinā sattāhakaraṇīyameva vibhattaṃ. Mahāaṭṭhakathāyampi vuttaṃ ‘‘sattāhakiccena gantvā ekabhikkhunāpi ratticchedo vā na kato’’ti. Evañca katvā ratticchedo nāma sattāhakaraṇīyavasena hoti, na aññathāti ratticchedalakkhaṇañca kathitanti daṭṭhabbaṃ. Ettha ca paccayavekallasaṅkhāte vassacchedakāraṇe sati ratticchedassapi vuttattā yattha vassacchedakāraṇaṃ labbhati, tattha sattāhakiccena gantumpi vaṭṭatīti siddhanti cūḷagaṇṭhipade majjhimagaṇṭhipade ca vuttaṃ, taṃ suvuttaṃ vassūpanāyikakkhandhake vassacchedādhikāre –
此言「ratticchedo」即「夜间分断」，具备断昼栖身之作用，蕴含离开夜间活动的行为。世尊注释说明夜间止息行为为七夜功课的必要组成部分，且有局限必要。大长部注疏亦言「即使修行者独自一人亦不宜断夜」，定意夜间停息为僧事的重要事项。如此方可归为七夜修行的一项规定，并非任意行为。文中对夜断者标志亦有详论。夜断的缘起、条件及适用范围均有叙述。并指出就分季节与年分而言，此是合理及必须行为。
‘‘Tena kho pana samayena aññatarasmiṃ āvāse vassūpagatānaṃ bhikkhūnaṃ gāmo corehi vuṭṭhāsi. Bhagavato etamatthaṃ ārocesuṃ. Anujānāmi, bhikkhave, yena gāmo tena gantu’’nti (mahāva. 201) –
此段叙述当时某处有一群托钵比库在雨季安居之中，村中盗贼起而扰乱。世尊闻闻后告众弟子：「我许可尔等犯难之地随其所往。」此举说明世尊对僧团安全的关切，以及对自身差遣规则的开明许可。体现了对僧团置身世间不安境遇时应予以适当回应的态度。
Ettha ‘‘sace gāmo avidūragato hoti, tattha piṇḍāya caritvā vihārameva āgantvā vasitabbaṃ. Sace dūragato, sattāhavārena aruṇo uṭṭhāpetabbo. Na sakkā ce hoti, tattheva sabhāgaṭṭhāne vasitabba’’nti (mahāva. aṭṭha. 201) iminā aṭṭhakathāvacanenapi saṃsandanato. Tathā hi gāme vuṭṭhite bhikkhāya abhāvato vassacchedepi anāpattiṃ vadantena bhagavatā ‘‘anujānāmi, bhikkhave, yena gāmo tena gantu’’nti (mahāva. 201) vuttattā bhikkhāya abhāvo vassacchedakāraṇaṃ. Tattha ‘‘sace dūragato, sattāhavārena aruṇo uṭṭhāpetabbo’’ti (mahāva. aṭṭha. 201) idaṃ aṭṭhakathāvacanaṃ vassacchedakāraṇe sati sattāhakiccena gantumpi vaṭṭatīti imamatthaṃ sādheti.
这里说：“如果村庄离远，那么在该地托钵乞食后应当回到寺院安住。若离得远，则必须在七天期限内一大早起身前往。若无法达成，则应在本村所属场所安住。”这是《大部杂藏》中的论书注解，带有确证性质。确然，当村中无比库发生时，世尊在雨安居期间尚告诫说：“比库们，我许可你们去该村落。”依法，村落无比库，正是雨安居不得过失的缘由。这里“若离远，则须于七天之内黎明起身”这一论书语，说明雨安居期间有七天期限去往他处之义，故此义理是建立在此基础上的。
Yaṃ pana vuttaṃ kenaci –
但是有人说——
‘‘Ratticchedoti sattāhakiccaṃ sandhāya vutto, sattāhakaraṇīyena gantvā ratticchedo vā vassacchedo vā ekabhikkhunāpi na katoti vuttaṃ kira mahāaṭṭhakathāyaṃ, tasmā vassacchedassa kāraṇe sati sattāhakiccaṃ kātuṃ vaṭṭatīti eke. Vinayadharā pana na icchanti, tasmā aṭṭhakathādhippāyo vīmaṃsitabbo’’ti.
“夜间断食是以七天任务为依据所说。经令完成七天之任务，夜间断食或雨安居，即使由单一比库所作也不犯戒。”这是《大部大论》中的说法。故论书中说，雨安居时应做到七天任务去赴各处。部分律学者不同意此点，认为应由论书主管加以审察。
Taṃ pana sayaṃ sammūḷhassa paresaṃ mohuppādanamattaṃ. Na hi vinayadharānaṃ anicchāya kāraṇaṃ dissati aṭṭhakathāya virujjhanato yuttiabhāvato ca. Yañhi kāraṇaṃ vassacchedepi anāpattiṃ sādheti, tasmiṃ sati vinā vassacchedaṃ sattāhakiccena gantuṃ na vaṭṭatīti kā nāma yutti. ‘‘Pacchimikāya tattha vassaṃ upagacchāmā’’ti idaṃ tesaṃ bhikkhūnaṃ anurūpaparivitakkanapaadīpanaṃ, na pana visesatthaparidīpanaṃ. Tathā hi dubbhikkhatāya vassacchedakaraṇasabbhāvato purimikāya tāva vassacchedepi anāpatti. Pacchimikāyaṃ anupagantukāmatāya gamanepi natthi doso pacchimikāya vassūpanāyikadivasassa asampattabhāvato.
这主要是因为他人无明妄见所致。律学者不用心执著论书戒律违背律意的原因亦在此。若说雨安居期间无犯戒，是因七天任务尚未完成，以及必须履行七天任务方可去往他处，这就是合理的理由。“若七天任务尚未至终，勿去外方”，这是为了给那些比库提供适当的指引，并非为说明特殊要义。实际上，因食少而使雨安居产生犯戒的缘由，在众多比库中是通行的。所谓未去随后的暮雨日无犯戒的意图，并不是责备后行者，而是因暮雨日无法践行雨安居而已。
Na kismiñci maññantīti kismiñci guṇe sambhāvanavasena na maññanti. Pakāsetvāti paṭiladdhajjhānādiguṇavasena pakāsetvā. ‘‘Pacchā sīlaṃ adhiṭṭhaheyyāmā’’ti vuttanayena kucchipaṭijaggane sati tathāpavattaicchācārassa aparisuddhabhāvato ājīvasuddhiyā ca abhāvato puna vāyamitvā saṃvare patiṭṭhātabbanti āha ‘‘pacchā sīlaṃ adhiṭṭhaheyyāmā’’ti.
这里说不认为“没有”是什么意思呢？是说不以少许优点为由而认为断定“没有”。所谓“表明”，是指以获得的禅定等功德为由加以表明。“以后当守戒行”，这句话说明因龟足时起而产生的贪欲更加眷恋，此时若无清净行持及生活纯洁性，则应再度努力，自我节制保持戒定慧，故言“以后当守戒行”。
Kiṃ idanti garahaṇavasena vuttaṃ. Sālitaṇḍulehi sampāditaṃ maṃsena upasittaṃ odanaṃ sālimaṃsodanaṃ. Atimaññissatīti avaññātakaraṇavasena atikkamitvā maññissati, lāmakaṃ nihīnaṃ katvā maññissatīti vuttaṃ hoti . Tenāha ‘‘oññātaṃ avaññātaṃ karissatī’’ti. Heṭṭhā katvā nihīnaṃ katvā ñātaṃ oññātaṃ. Avaññātanti tasseva vevacanaṃ. Svāyanti so ayaṃ janapado. Imāya paṭipattiyāti verañjāyaṃ pūritāya sudukkarāya paṭipattiyā. Tumhe nissāyāti tumhākaṃ imaṃ appicchapaṭipadaṃ nissāya. Sabrahmacārīsaṅkhātāti chabbaggiyādayo vuttā. Tumhākaṃ antare nisīditvāti tumhākaṃ majjhe nisīditvā, tumhehi saddhiṃ nisīditvāti vuttaṃ hoti. Omānanti atimānaṃ. Atimānoyeva hettha nihīnatāya ‘‘omāna’’nti vutto, na pana hīḷetvā maññanaṃ. Tumhehi, ānanda, sappurisehi vijitaṃ sālimaṃsodanaṃ pacchimā janatā atimaññissatīti evamettha pāḷiṃ yojetvā atthaṃ vaṇṇayanti. Idaṃ vuttaṃ hoti – yaṃ laddhaṃ, teneva tussitvā sālimaṃsodanapatthanāya chinnattā ca tumhehi vijitaṃ abhibhūtaṃ sālimaṃsodanaṃ pacchimā janatā tattha patthanaṃ chindituṃ asamatthatāya atimaññissatīti.
这是什么意思呢？这里以比喻说明之。即以有盐分和鸭蛋壳附着的煮米汤为例，即含盐的肉汤。所谓“过度轻视”是指轻视而非明白认知，误认为情况超过所想；“像左宗棠破坏兰花”一样，误认为已经败坏。故此言“使之变成别人所不甚知之物”，这里所示的是“轻视”的含义。此人说“别人却会使其成为未知的”。先前已做坏了，使之成为无用之物，被人视为变得无人知晓。所谓“未知”即是指这词语。这片土地自然为此类恶行所充满，如此的行为是非常难行的。你们依止的，正是你们询问的修行作法。所谓仅诸比库众的名称，就是指六十三人等。你们要坐于其间，与你们同坐于正中，是如此而说的。“傲慢”是指自大自满。正是此处所说有傲慢，因此“被称为”无用的，而非因卑贱而自认为如此。阿难，你应当与善人们同坐，享受被正见掌握的咸肉汤。西征的人会对如此的咸肉汤显出过失的看法，以此巴利语连接意义加以诠释。其意是——可是已得到的东西，要珍惜它。因对咸肉汤已切断关联，你们西征者不能将所掌的咸肉汤连通，相继断绝，由此产生过失。
Dubbhikkhakathā niṭṭhitā. · 饥馑论已毕。
Mahāmoggallānassa sīhanādakathā大摩嘎剌那狮子吼论
§17
17. Āyasmāti vā devānaṃpiyāti vā bhadrabhavanti vā piyasamudācāro esoti āha ‘‘āyasmātipiyavacanameta’’nti. Viññujātikā hi paraṃ piyena samudācarantā ‘‘bhava’’nti vā ‘‘devānaṃpiyā’’ti vā ‘‘āyasmā’’ti vā samudācaranti, tasmā sammukhā sambodhanavasena āvusoti, tirokkhaṃ āyasmāti ayampi samudācāro. Tayidaṃ piyavacanaṃ garugāravasappatissavasena vuccatīti āha ‘‘garugāravasappatissādhivacanameta’’nti. Guṇamahattatāya mahāmoggallāno, na cūḷamoggallānassa atthitāyāti āha ‘‘mahā ca so guṇamahantatāyā’’ti. Pappaṭakojanti pathavīsandhārakaṃ udakaṃ āhacca ṭhite mahāpathaviyā heṭṭhimatale samuṭṭhitaṃ udakoghena ajjhotthaṭe bhūmippadese sañjātakaddamapaṭalasadisaṃ atimadhurapathavīmaṇḍaṃ. Na me taṃ assa patirūpanti taṃ anāpucchā karaṇaṃ na me anucchavikaṃ bhaveyyāti attho. Anāpucchā karontena ca yathā bhagavā icchiticchitaṃ kiñci anāpucchā karoti, evamahampīti bhagavatā samānaṃ katvā attānaṃ mānena kataṃ viya bhavissatīti āha ‘‘yugaggāho viya bhagavatā saddhiṃ kato bhaveyyā’’ti. Parena hi saddhiṃ attānaṃ yugaṃ yugaḷaṃ samānaṃ katvā gāho, tassa mama vā ko visesoti gahaṇaṃ yugaggāho.
世尊敬者、天人所爱者、美善存在者或心爱亲近者皆为可敬之辈，因其品行可亲而被尊称为“敬者所爱语”者。智慧根生者依爱心及亲近而相处，或称“存在者”或“天人所爱”或“敬者”相互往来，因此以尊敬之语相呼。这是表面现象，而实质上“敬者”亦是一种交往行为。此“亲爱话语”因具侮辱、侮辱声闻之弊端故称之为“侮辱谩骂语”者。大摩诃迦叶者因其品德广大，非小摩诃迦叶之所可比拟，故言“彼者为广大品德者”。犹如波涛将河床水土冲刷，巨河之下层水中激起水浪，土地之地层因水浸湿而形成似甘露般醇美之地界。吾未见此类状况，且此非可询问之事，亦非哀怨对象。此无疑者，譬如世尊随心所欲所为之事，若无疑问亦不涉纠缠，故世尊以此自喻，将自己视如协力同心之伴侣，谓“愿与佛共励进当成”者。与他人结盟，将自身形同一对近朋，是何特别可疑？
Sampannanti sampattiyuttaṃ. Sā panettha rasasampatti adhippetā sāmaññajotanāya visese avaṭṭhānato. Tenāha ‘‘sampannanti madhuraṃ sādurasanti attho’’ti. Tividhañhi sampannaṃ paripuṇṇasamaṅgīmadhuravasena. Tattha –
“圆满”者意指具足圆融之义。在此处，“味之圆满”特指通用于三昧之光明所涵盖之优美境地，故云：“圆满者，甘美美妙之义也”。圆满可分三种：丰满、和谐、芬芳。其义如次——
‘‘Sampannaṃ sālikedāraṃ, suvā bhuñjanti kosiya;
“完整的葡萄藤，甜美果实正被鸟儿啄食；
Paṭivedemi te brahme, na ne vāretumussahe’’ti. (jā. 1.14.1) –
我将此告知梵天，不使其轻易夺取。”（长部故事集 1.14.1）——
Idaṃ paripuṇṇasampannaṃ nāma. Paripuṇṇampi hi samantato pannaṃ pattanti sampannanti vuccati. ‘‘Iminā pātimokkhasaṃvarena upeto hoti samupeto upagato samupagato sampanno samannāgato’’ti (vibha. 511) idaṃ samaṅgīsampannaṃ nāma. Samaṅgīpi hi sammadeva panno gato upagatoti sampannoti vuccati. ‘‘Tatrassa rukkho sampannaphalo ca upapannaphalo cā’’ti (ma. ni. 2.48) idaṃ madhurasampannaṃ nāma. Tattha madhurasampannaṃ idhādhippetanti veditabbaṃ. Upapannaphaloti bahuphalo. Assāti pathaviyā heṭṭhimatalassa. Opammanidassanatthanti upamāya nidassanatthaṃ. Anīḷakanti niddosaṃ. Niddosatā cettha makkhikādirahitatāyāti āha ‘‘nimmakkhika’’ntiādi. Natthi ettha makkhikāti nimmakkhikaṃ. Makkhikāsaddena cettha makkhikaṇḍakampi sāmaññato gahitanti vadanti. Teneva tīsupi gaṇṭhipadesu vuttaṃ ‘‘nimmakkhikanti imassevatthaṃ pakāsetuṃ nimmakkhikaṇḍakanti vuttaṃ, makkhikāhi tāsaṃ aṇḍakehi ca virahitanti attho’’ti. Ayaṃ panettha amhākaṃ khanti ‘‘makkhikānaṃ aṇḍāni makkhikaṇḍāni, natthi ettha makkhikaṇḍānīti nimmakkhikaṇḍanti. Iminā makkhikānaṃ aṇḍehi rahitatā vuttā, ‘nimmakkhika’nti iminā pana makkhikānaṃyeva abhāvo vutto’’ti. Etaṃ kira madhūti khuddakamakkhikāhi katamadhu. Sabbamadhūhīti mahāmakkhikabhamaramakkhikādikatehi. Agganti uttamaṃ. Seṭṭhanti pasatthatamaṃ. Surasanti sobhanarasaṃ. Ojavantanti accantamojasampannaṃ.
此即所谓丰满圆满。所谓丰满者，即四面皆得知悉，称之为圆满者。『以此戒律约制而获守护，近己而得自觉，受持并成就，成就而具备，故谓圆满圆融』（毗婆沙部 511）此谓和谐圆满。所谓和谐，即真正得智而亲近至者，故称为圆满者。『此中有树既满载果实，亦有新果成熟』（小部尼萨 2.48）此甘美圆满是指此处所说。所谓新果实即众多果实。土地之下层地面也。用比喻以示明白。所谓未沾染即无染污之意。无染污者此指无蜜蜂等虫之无扰，故称“无蜂”等。此处无蜂非字面蜂。蜂字亦泛指蜂巢等处。故有三处结合语云：“无蜂”即指此处之境，称“无蜂巢”，意谓蜂与其卵皆不在，蜂亦远离者。此为我等之忍耐。所谓蜂之卵即蜂巢，并无蜂巢之意。正因蜂卵无蜂，故称“无蜂”。此喻甘美，此甘美者因微小蜂蜜而得称。所谓所有蜂蜜即以大蜂群、蜜蜂及其他为例。最上等为火蜂，最佳为蜜蜂王，具有香甜美味，极具活力与生命力。
Āyācanavacanametanti iminā sampaṭicchanasampahaṃsanādiatthaṃ nivatteti. Ekaṃ hatthanti ekaṃ pāṇitalaṃ. ‘‘Abhinimminissāmī’’ti vuttamatthaṃ pakāsetuṃ ‘‘pathavīsadisaṃ karissāmī’’ti vuttaṃ. Ayaṃ nu kho pathavī, udāhu na ayanti iminā nimmitapathaviyā pakatipathaviyā ca sandissamānattā ‘‘esā nu kho amhākaṃ pathavī, udāhu aññā’’ti uppajjamānakukkuccaṃ dasseti. Nibaddhavipulāgamo gāmo nigamo, pavattitamahāāyo mahāgāmoti vuttaṃ hoti. Na vā esa vipallāsoti pubbapakkhaṃ nidasseti. Kasmā panesa vipallāso na hotīti āha ‘‘acinteyyo hi iddhimato iddhivisayo’’ti. Iddhibaleneva tesaṃ sattānaṃ tādiso vipallāso na bhavissatīti adhippāyo. Idāni aññathā vipallāsappaṭilābhaṃ dassento āha ‘‘evaṃ panā’’tiādi. Garahantāti sammukhā garahantā. Upavadantāti parammukhā akkosantā.
所谓乞求语，是指包含恳求之意的教诲及赴命等用语的总称。一只象，一个蹄掌，皆有别义。其义如“我愿为象主”而作解释，又云“将作地上行者”。此即地面，比方即指此地生的和现现地的相会，示现“此是否为我等土地，不当有他”的疑虑。村落聚集广阔，每有大邑聚落，谓之大村大邑。此非颠倒，乃表达先前阶段。何以此非颠倒？故云“不可思议者，具有神通及神通力者”，便达彼众生无此颠倒之意。如今以别样手段显示颠倒之理，故言“如是言”等。侮蔑者，谓面对面之辱骂者。谤毁者，谓他人面前辱骂者。
Nanu ca uttarakuruṃ piṇḍāya gamanaṃ paṭisedhetvā vipallāsampi sattā paṭilabheyyunti kāraṇaṃ na vuttaṃ, tasmā kimettha kāraṇanti āha ‘‘tattha kiñcāpī’’tiādi. Yadipi na vuttaṃ, tathāpi ‘‘vipallāsampi sattā paṭilabheyyu’’nti pubbe adhikatattā teneva kāraṇena piṇḍāya uttarakurugamanampi bhagavatā paṭisiddhanti viññāyati, tasmā tadeva kāraṇaṃ idhāpi gahetabbanti dassento āha ‘‘pubbe vuttanayeneva gahetabba’’nti. Vipallāsampi sattā paṭilabheyyunti idaṃ idha avuttampi ānetvā sambandhitabbanti adhippāyo. Atthopi cassa vuttasadisameva veditabboti. ‘‘Evaṃ pana vipallāsaṃ paṭilabheyyu’’ntiādinā pacchā vuttameva atthavikappaṃ sandhāya vadati. Yaṃ pana tattha vuttaṃ ‘‘te guṇe nibbattetvā dubbhikkhakāle pathaviṃ parivattetvā pappaṭakojaṃ paribhuñjiṃsū’’ti, taṃ apanetvā te guṇe nibbattetvā dubbhikkhakāle uttarakuruṃ gantvā piṇḍāya caritvā paribhuñjiṃsūti evamettha yojanā kātabbā. Ekena padavītihārenāti ettha padassa vītiharaṇaṃ nikkhipanaṃ padavītihāro, padanikkhepo, tasmā ekena padanikkhepenāti vuttaṃ hoti. Ekena padavītihārena atikkamitabbaṭṭhānañca samagamanena dvinnaṃ padānaṃ antare muṭṭhiratanamattaṃ, tasmā. Mātikāmattaṃ adhiṭṭhahitvāti muṭṭhiratanappamāṇaṃ mātikāmattaṃ adhiṭṭhāyāti attho.
难道说北俱卢伽比库去乞食被禁止后，众生就不遭遇违逆之事，这是未曾说过的缘故。既然未被说明，为何这里要说缘由呢？回答则是『那里什么都有』。虽然未说明，但『众生遭遇违逆』之理，于前文已有详述，且正是此缘故，世尊也承认北俱卢伽乞食去处。故这里亦当取此因，故言『应当依前所说而取』。因未言『众生遭逆』，故此意当引入说明并发生联系，言之为推理义。义理与此前所述类似，应当如此理解。“因此众生遭逆”之说，实际上是对后文所说意义的引申和说明。至于前文所说，言『他们因德熄灭，于饥饿时周转土地，享用恶劣粗陋』，据此前后互证，即他们德熄灭，于饥饿时往北俱卢伽乞食周转，享用彼处恶劣粗陋食物，故此应当如此联系解释。所谓“一语传扬”，即指出词语的传播应用，乃词语的安置或散布，故言“一语传扬”。通过这一语词的传播与相会，二语之间存在手掌般大小的中介距离，故此。所谓“以名量为依止”即以掌心大小的界限为量度之意。
Niṭṭhitā mahāmoggallānassa sīhanādakathā. · 玛哈摩嘎剌那的狮子吼论已完结。
Vinayapaññattiyācanakathā律制定请求论
§18
18.Vinayapaññattiyāti pubbe apaññattasikkhāpadaṃ sandhāya vuttaṃ. Thero hi paññattasikkhāpadāni ṭhapetvā idāni paññapetabbasikkhāpadāni pātimokkhuddesañca sandhāya ‘‘etassa bhagavā kālo, etassa sugata kālo, yaṃ bhagavā sāvakānaṃ sikkhāpadaṃ paññapeyya, uddiseyya pātimokkha’’nti (pārā. 21) āha. Bhagavatāpi –
十八、律约之定义，即是依据前文有关不定律戒之说。长老们确立了律戒，现今应当确立的律戒及巴帝摩卡目的之缘起，佛陀说：“这就是世尊的时代，这就是善逝时代，他要向弟子们宣布戒律、阐明巴帝摩卡。”（《巴拉达经》21章）佛陀又说——
‘‘Ko nu kho, bhante, hetu, ko paccayo, yena pubbe appatarāni ceva sikkhāpadāni ahesuṃ, bahutarā ca bhikkhū aññāya saṇṭhahiṃsu. Ko pana, bhante, hetu, ko paccayo, yena etarahi bahutarāni ceva sikkhāpadāni honti, appatarā ca bhikkhū aññāya saṇṭhahantīti. Evametaṃ, bhaddāli, hoti, sattesu hāyamānesu saddhamme antaradhāyamāne bahutarāni ceva sikkhāpadāni honti, appatarā ca bhikkhū aññāya saṇṭhahantīti. Na tāva, bhaddāli, satthā sāvakānaṃ sikkhāpadaṃ paññapeti, yāva na idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavantī’’ti –
“尊者啊，何因何缘，使得前时戒律较少，有时比库因不明戒律而生争讼？又因何因缘，现今戒律较多，因不明戒律比库发生争讼？善哉，比库，究竟是如此，圣法将灭、正法消失时，戒律有时增多，有时则因不明戒律而比库争讼。比库啊，大德，不应当宣示弟子戒律，直到某些必灭烦恼的法显现于僧团。”
Imasmiṃ bhaddālisutte (ma. ni. 2.145) viya ekaccesu paññattesupi tato paraṃ paññapetabbāni sandhāya ‘‘na tāva, sāriputta, satthā sāvakānaṃ sikkhāpadaṃ paññapetī’’ti vuttaṃ. Idheva ca aṭṭhakathāyaṃ ‘‘sāmampi pacanaṃ samaṇasāruppaṃ na hoti, na ca vaṭṭatī’’ti vacanaṃ ‘‘ratticchedo vā vassacchedo vā na kato’’ti vacanañca pubbe paññattasikkhāpadānaṃ sabbhāve pamāṇanti daṭṭhabbaṃ. Sesasikkhāpadānañceva pātimokkhuddesassa ca therassa āyācanena paññattattā ‘‘mūlato pabhuti nidānaṃ dassetu’’nti āha. Rahogatassāti raho janavivittaṃ ṭhānaṃ upagatassa. Tena gaṇasaṅgaṇikābhāvena therassa kāyavivekamāha. Paṭisallīnassāti nānārammaṇacārato cittassa nivattiyā paṭi sammadeva nilīnassa tattha avisaṭacittassa. Tena cittasaṅgaṇikābhāvenassa pubbabhāgiyaṃ cittavivekamāha. Ciranti kālāpekkhaṃ accantasaṃyoge upayogavacanaṃ. Cirāti cirakālayuttā ṭhiti abhedena vuttā.
《大德》经（《中尼》2.145）亦言，于少数律约前应释明戒条，之后再释明他律，佛陀称：“沙利子啊，不应过早释明弟子戒律。”本注疏中亦谓：“沙门同类不应互相诽谤，也不应破坏戒律”，又言：“不论是除夜斩除或雨季斩除，不可破戒。”是以经文作此测度。其余戒条以及巴帝摩卡主旨亦因尊者请求而被释明。「罗诃迦多」意为隐密住于山林之士。因群聚集结，故尊者宣说“身寂静”，即止息异境扰乱心意之法。所谓“止于寂静”即心意守护而无散乱，复有为心聚集的寂静状态。此谓分别前心之智慧。所谓“久远依止”指历时久长，心意密合不离断的功用。久远即久而长存，不可分离。
Etaṃna sakkotīti etaṃ vinicchinituṃ na sakkoti. Aṭṭhakathāyaṃ vuttanayaṃ dassetvā idāni theravādaṃ dassento āha ‘‘mahāpadumatthero panā’’tiādi. Aṭṭhakathāyampi ‘‘na sakkotī’’ti idaṃ yasmā jānamānopi sammadeva paricchindituṃ na sakkoti, tasmā vuttanti vadanti. Soḷasavidhāya paññāya matthakaṃ pattassāti majjhimanikāye anupadasuttantadesanāya (ma. ni. 3.93) –
“不可者”意谓无法断定。释义中言述此义，《长老传》经亦明言：“尊贵长老如此”之类说明。如此注疏谓“不可信”，因连现今众生都难以悉知，故以此言为论。在《中部·无余经》（《中尼》3.93）中有言：“‘尊贵长老沙利弗，智慧广大，智慧轻捷，愉快智慧，敏锐智慧，厌倦智慧’，如是称扬。”
‘‘Mahāpañño bhikkhave sāriputto, puthupañño bhikkhave sāriputto, hāsapañño bhikkhave sāriputto, javanapañño bhikkhave sāriputto, tikkhapañño bhikkhave sāriputto, nibbedhikapañño bhikkhave sāriputto’’ti –
“智慧广大，比库们，沙利弗；智慧轻捷，比库们，沙利弗；愉快智慧，比库们，沙利弗；敏锐智慧，比库们，沙利弗；敏锐智慧，比库们，沙利弗；厌倦智慧，比库们，沙利弗。”
Evamāgatā mahāpaññādikā cha, tasmiṃyeva sutte āgatā navānupubbavihārasamāpattipaññā, arahattamaggapaññāti imāsaṃ soḷasappabhedānaṃ paññānaṃ sāvakavisaye ukkaṭṭhakoṭippattassa.
大智慧等众如此到来，于此经中，所来具备新次第修行功德之智慧，及证得阿拉汉道的智慧，这是在弟子范畴中六种十六类智慧中，最为上乘最高者。
Kasmā panettha bhagavā vipassīādīnaṃ sattannaṃyeva buddhānaṃ brahmacariyassa ciraṭṭhitikāciraṭṭhitikabhāvaṃ kathesi, na buddhavaṃsadesanāyaṃ viya pañcavīsatiyā buddhānaṃ, tato vā pana bhiyyoti? Yesaṃ sammāsambuddhānaṃ paṭivedhasāsanaṃ ekaṃsato nicchayena ajjāpi dharati, na antarahitaṃ, te eva kittento vipassīādīnaṃyeva bhagavantānaṃ brahmacariyassa ciraṭṭhitikāciraṭṭhitikabhāvaṃ idha kathesi. Tesaṃyeva hi sāvakā tadā ceva etarahi ca suddhāvāsabhūmiyaṃ ṭhitā, na aññesaṃ parinibbutattā. Siddhatthatissaphussānaṃ kira buddhānaṃ sāvakā suddhāvāsesu uppannā uppattisamanantarameva imasmiṃ sāsane upakādayo viya arahattaṃ adhigantvā na cirasseva parinibbāyiṃsu, na tattha tattha sāvakā yāvatāyukaṃ aṭṭhaṃsūti vadanti. Apubbācarimaniyamo pana aparāparaṃ saṃsaraṇakasattāvāsavasena ekissā lokadhātuyā icchitoti na tenetaṃ virujjhatīti daṭṭhabbaṃ.
为何世尊于此处述说唯有七十七位佛如毗婆尸佛等，长久住于梵行的状态，而非如佛传中所述的二十五位佛？其因何故？唯有其所证的正觉佛断尽烦恼、法教无间断者，才真实守持其亲证法义，故于此中讲述毗婆尸佛等诸佛长久住于梵行状态。诸佛弟子当时及今，皆住于净住地，而非他处已得涅槃。圣佛弟子如悉达多、迦叶等诸佛弟子，众多出现在净住地，于此正法中证得阿拉汉果，不久即见般涅槃，故弟子虽未达八十年寿命，然不违此律。前行修持法则乃因缘相续，依于一世间，故不可违背。
§19
19. Asādhāraṇo hetu, sādhāraṇo paccayoti evamādivibhāgena idha payojanaṃ natthi, vipassīādīnaṃ pana brahmacariyassa aciraṭṭhitikatāya ciraṭṭhitikatāya ca kāraṇapucchāparattā codanāyāti āha ‘‘hetu paccayoti ubhayametaṃ kāraṇādhivacana’’nti. Hinoti tena phalanti hetūti karaṇasādhanoyaṃ hetusaddoti āha ‘‘tena tassa phala’’ntiādi. Kattusādhanopi hetusaddo no na yujjati hinoti phalassa hetubhāvaṃ upagacchatīti hetūti. Taṃ paṭicca eti pavattatīti taṃ kāraṇaṃ paṭicca tassa phalaṃ eti pavattati nibbattatīti attho.
第十九节 非共因缘与共因缘：此二分法实无用处。但对毗婆尸佛等长久住梵行与非长久住梵行之因缘劫问，佛以“因”和“缘”二词可以互为因缘二重说，谓“因”为缘因。其称“因”为果报之缘起根本，如‘此为其果’所言。虽也可称作工具因，但因字仍不合适，因为果后必有因起，即因缘关系，果报随因缘而生。
Kilāsunoahesunti appossukkā ahesuṃ, nirussāhā ahesunti attho. Sā pana nirussāhatā na ālasiyavasenāti āha ‘‘na ālasiyakilāsuno’’ti, ālasiyavasena kilāsuno nāhesunti attho. Tattha kāraṇamāha ‘‘na hī’’tiādi. Ālasiyaṃ vāti iminā thinamiddhavasappavattānaṃ akusalānaṃ abhāvamāha. Osannavīriyatā vāti iminā pana ‘‘ālasiyābhāvepi antamaso annabhāranesādānampi sakkaccaṃyeva dhammaṃ desetī’’ti vacanato yassa kassacipi dhammadesanāya nirussāhatā natthīti dīpeti sabbesaṃ samakeneva ussāhena dhammadesanāya pavattanato. Tenāha ‘‘buddhā hī’’tiādi. Osannavīriyāti ohīnavīriyā, appossukkāti attho. Ussannavīriyāti adhikavīriyā, mahussāhāti attho. Vegenāti javena. Dhamme garu etesanti dhammagaruno. Dhamme gāravametesanti dhammagāravā. Vipassissa bhagavato kāle asīti vassasahassāni āyuppamāṇaṃ sikhissa sattati vassasahassāni, vessabhussa saṭṭhivassasahassāni āyuppamāṇanti āha ‘‘tesaṃ kira kāle dīghāyukā sattā’’ti. Abhisamentīti paṭivijjhanti.
“瘟病消失”即形体减损，“无绝望”即意义。此处“无绝望”非懈怠者义，谓懈怠即非瘟病，有此因故。又说“无懈怠者”，谓勤勇生起，无晦暗，不废演法。释曰“佛寿称七万八千岁，毗婆尸称六万二千岁”，谓无量长寿者称长寿。阿毗达摩中释谓多寿者即谓“不死”。此为赞言，非实存。勤勇即去懈怠，少少即处于少、弱，勤勇即多、多有力，疾速即快速。谓法尊重者为“法尊”，法庄严者称“法庄”。在毗婆尸佛时距今八万年有余，据记载云“其寿七十七千岁”，即称寿高者。众生视无常生灭即毁灭。
Niddosatāyāti vītikkamadosassa abhāvato. ‘‘Imasmiṃ vītikkame ayaṃ nāma āpattī’’ti evaṃ āpattivasena apaññapetvā ‘‘pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hotī’’tiādinā (dī. ni. 1.8, 194) dhammadesanāvasena ovādasikkhāpadānaṃyeva paññattattā vuttaṃ ‘‘sattāpattikkhandhavasena āṇāsikkhāpadaṃ apaññatta’’nti. Channaṃ channaṃ vassānaṃ accayenāti pāṭhaseso daṭṭhabbo. Atha vā channaṃ channaṃ vassānaṃ osānadivasaṃ apekkhitvā ‘‘sakiṃ saki’’nti vuttattā tadapekkhamidaṃ sāmivacanaṃ. Sakalajambudīpe sabbopi bhikkhusaṅgho ekasmiṃyeva ṭhāne uposathaṃ akāsīti sambandho. Katamaṃ taṃ ṭhānanti āha ‘‘bandhumatiyā rājadhāniyā’’tiādi. Isipatanaṃ tena samayena khemaṃ nāma uyyānaṃ hoti, migānaṃ pana abhayavāsatthāya dinnattā migadāyoti vuccati. Taṃ sandhāya vuttaṃ ‘‘kheme migadāye’’ti.
戒法无过失，即无犯戒之意。谓此无犯戒为过失，故有“出离戒”云“弃杀生戒，杀生戒则断”之义，及诸戒律解说为戒而非过失。隐隐含年数的依止，是指依止年数的地方。又有云“于某地”，此为乡邑，即世俗城市。又称乌耶城时有保护林园，称为猎场安养之地，即鹿野苑。故称“猎场安养地”。
Abbokiṇṇāni dasapi vīsatipi bhikkhusahassāni vasantīti visabhāgapuggalehi asaṃsaṭṭhāni dasapi vīsatipi bhikkhūnaṃ sahassāni vasanti. Dīghanikāyaṭṭhakathāyaṃ pana ‘‘te sabbepi dvādasasahassabhikkhugaṇhanakā mahāvihārā abhayagiricetiyapabbatacittalapabbatavihārasadisā ca ahesu’’nti vuttaṃ. Uposathārocikāti uposathārocanakā. Tā kira devatā ekamhi vasse nikkhante tattha tattha gantvā ārocenti ‘‘nikkhantaṃ kho, mārisā, ekaṃ vassaṃ, pañca dāni vassāni sesāni, pañcannaṃ vassānaṃ accayena bandhumatī rājadhānī upasaṅkamitabbā pātimokkhuddesāyā’’ti. Tathā dvīsu vassesu nikkhantesu ‘‘nikkhantāni kho, mārisā, dve vassāni , cattāri vassāni sesāni, catunnaṃ vassānaṃ accayena bandhumatī rājadhānī upasaṅkamitabbā pātimokkhuddesāyā’’ti ārocenti. Imināva nayena tīsu catūsu pañcasu vassesu atikkantesu ārocenti. Tena vuttaṃ ‘‘mārisā ekaṃ vassaṃ atikkanta’’ntiādi. Sānubhāvāti iddhānubhāvena sānubhāvā. Te kira bhikkhūti ye devatānubhāvena gacchanti, te sandhāya vadati. Pācīnasamuddanteti pācīnasamuddassa samīpadese. Gamiyavattanti gamikehi kātabbaṃ senāsanapaṭijagganādivattaṃ. Uposathagganti uposathakaraṇaṭṭhānaṃ. Gatāva hontīti devatānubhāvena gatā eva honti. Teti attano attano ānubhāvena devatānubhāvena ca gatā sabbepi.
共有十万二千余比库同住，此乃非凡之众，皆聚集非散乱。长部经疏云“十二万比库聚居大寺，近畏山祠、草林、山居寺院诸处”。“斋日游说”者，谓天人于一夏季入庙中，巡逐各处宣说道：“入庙有一冬、一夏、五季余、余年等”。以此法则，夏季入庙，二季入庙，三、四、五季入庙等以此类推说。谓凭此规律计数，世间称一冬季之入庙次数。所谓“意志随行”即凭神通力随缘随行。诸比库即天人伴随者，言其依止处。南海畔者，即南方海岸边。行迈者，即向市镇、军营、处所主动出入。入庙者，即得斋日规定驻止者。往者，谓凭天人神通力往来无碍。故说此乃各自依神通力意趣自在往返之实。
Khantī paramantiādīsu (dī. ni. aṭṭha. 2.90; dha. pa. aṭṭha. 2.185) parūpavādaṃ parāpakāraṃ sītuṇhādibhedañca guṇoparodhaṃ khamati sahati adhivāsetīti khanti. Sā pana sīlādīnaṃ paṭipakkhadhamme savisesaṃ tapati santapati vidhamatīti paramaṃ uttamaṃ tapo. Titikkhanaṃ khamanaṃ titikkhā. Khantiyāyevetaṃ vevacanaṃ. Akkharacintakā hi khamāyaṃ titikkhāsaddaṃ vaṇṇenti, tasmā evamettha attho daṭṭhabbo ‘‘titikkhāsaṅkhātā adhivāsanakhanti nāma uttamaṃ tapo’’ti. Nibbānaṃ paramaṃ vadanti buddhāti bhavena bhavantaraṃ vināti bhavanikantibhāvena saṃsibbati, sataṇhasseva vā āyatiṃ punabbhavabhāvato phalena saddhiṃ kammaṃ vināti saṃsibbatīti vānanti saṅkhyaṃ gatāya taṇhāya nikkhantaṃ nibbānaṃ tattha tassā sabbaso abhāvato. Taṃ nibbānaṃ pana santapaṇītanipuṇasivakhemādinā sabbākārena paramanti vadanti buddhā.
忍辱之德包含极致的坚忍等品质（见长部律相应第二册第九十页，增支部本纪第二册第一百八十五页），其意涵是宽容忍耐他人之恶行、冷静忍受严寒酷暑等苦难、克制优劣之质等美德，能容忍承受且心不动摇，谓之忍辱。忍辱是戒律诸法中最为殊胜、最为极致的苦修，乃内心的极致燃烧。『忍辱』亦作『辛勤忍忍』。造字者把忍辱的音节视为辛勤忍耐之意，因此当见此处，应理解为『亦称忍辱』。涅槃为极上安稳，佛称之为极上。众生由生死因缘受苦，因渴爱产生分别，故涅槃是无渴而远离烦恼的究竟安稳。其涅槃根除一切烦恼与束缚，具无所有之性。此涅槃由忍辱大德等诸如恭敬、安稳所住的如来宣说为极上者。
Na hi pabbajito parūpaghātīti yo adhivāsanakhantirahitattā paraṃ upaghāteti bādhati vihiṃsati, so pabbajito nāma na hoti pabbājetabbadhammassa apabbājanato. Catutthapādo pana tatiyapādasseva vevacanaṃ anatthantarattā. ‘‘Na hi pabbajito’’ti etassa hi ‘‘na samaṇo hotī’’ti vevacanaṃ. ‘‘Parūpaghātī’’ti etassa ‘‘paraṃ viheṭhayanto’’ti vevacanaṃ. Atha vā parūpaghātīti sīlūpaghātī. Sīlañhi uttamaṭṭhena ‘‘para’’nti vuccati parasaddassa seṭṭhavācakattā ‘‘puggalaparoparaññū’’tiādīsu viya. Yo ca samaṇo paraṃ yaṃ kañci sattaṃ viheṭhayanto parūpaghātī hoti attano sīlavināsako, so pabbajito nāma na hotīti attho. Atha vā yo adhivāsanakhantiyā abhāvā parūpaghātī hoti, paraṃ antamaso ḍaṃsamakasampi jīvitā voropeti, so na hi pabbajito. Kiṃ kāraṇā? Pāpamalassa apabbājitattā anīhaṭattā. ‘‘Pabbājayamattano malaṃ, tasmā pabbajitoti vuccatī’’ti (dha. pa. 388) idañhi pabbajitalakkhaṇaṃ . Yopi naheva kho upaghāteti na māreti, apica daṇḍādīhi viheṭheti, sopi paraṃ viheṭhayanto samaṇo na hoti. Kiṃkāraṇā? Vihesāya asamitattā. Samitattā samaṇoti vuccatīti idañhi samaṇalakkhaṇaṃ. ‘‘Samitattā hi pāpānaṃ, samaṇoti pavuccatī’’ti (dha. pa. 265) hi vuttaṃ.
凡出家人若无忍辱恒住之心，每有所受伤害即反伤害他人，则此人不能称为真出家，比库戒律不应接纳此等人。此言如第四戒与第三戒相同，谓出家人若无忍耐恒住，别害人则非真出家。出家意谓不伤害他人身体或心神，无端伤害者不可名出家。若称他伤害即致人苦恼为他害，或破戒为他害，即是毁坏戒行，如主张众生互相利益者言外应当。若以忍辱恒住不具为由而行害他者，即使是蚊蚋微小的生命也会夺命，仍非真出家。何故？因为恶劣心态无法如实出家，非真舍离世俗之实。经中谓「舍利者以恶行为垢，故称舍利」，即出家者之特征是净除烦恼，而无忍辱恒住者则由恶业染污，不能称为出家人。即便不伤害他人或不杀生，而是施以刑罚等毁害者，亦非真出家。因真出家人在非害心中长养善念，故称真出家。经中亦言「真出家人乃称舍利」，根此方知。
Apica bhagavā bhikkhūnaṃ pātimokkhaṃ uddisanto pātimokkhakathāya ca sīlappadhānattā sīlassa ca visesato doso paṭipakkhoti tassa niggaṇhanavidhiṃ dassetuṃ ādito ‘‘khantī paramaṃ tapo’’ti āha. Tena aniṭṭhassa paṭihananūpāyo vutto, titikkhāggahaṇena pana iṭṭhassa, tadubhayenapi uppannaṃ aratiṃ uppannaṃ ratiṃ abhibhuyya viharatīti ayamattho dassito. Taṇhāvānassa vūpasamanato nibbānaṃ paramaṃ vadanti buddhā. Tattha khantiggahaṇena payogavipattiyā abhāvo dassito, titikkhāggahaṇena āsayavipattiyā abhāvo. Tathā khantiggahaṇena parāparādhasahatā, titikkhāggahaṇena paresu anaparajjhanā dassitā. Evaṃ kāraṇamukhena anvayato pātimokkhaṃ dassetvā idāni byatirekato taṃ dassetuṃ ‘‘na hī’’tiādi vuttaṃ. Tena yathā sattānaṃ jīvitā voropanaṃ paraṃ pāṇileḍḍudaṇḍādīhi viheṭhanañca ‘‘parūpaghāto paraṃ viheṭhana’’nti vuccati, evaṃ tesaṃ sāpateyyāvaharaṇaṃ parāmasanaṃ visaṃvādanaṃ aññamaññabhedanaṃ pharusavacanena mammaghaṭṭanaṃ niratthakavippalāpo parasantakābhijjhānaṃ ucchedacintanaṃ micchābhinivesanañca upaghāto paraviheṭhanañca hotīti yassa kassaci akusalassa kammapathassa kammassa ca karaṇena pabbajito samaṇo ca na hotīti dasseti.
世尊在为比库宣说巴提摩卡戒律及戒律注解时，因戒律注解具戒之根本，专讲戒德，指出恶即是与戒相对之法，谓戒乃极上苦行。而不善行之逆行，则总能被忍辱之德所破灭。世尊为示范忍辱之德能破除烦恼作法，教导持戒者以忍辱摒弃欢喜与不欢喜二相，从而超越烦恼生起而处安乐中。此即涅槃之最高境界。由忍辱之持守，能断除因业报而来的苦恼，持忍所致亦无业报苦，是以忍辱能断除修行者所有烦恼。忍辱又显示不轻犯他人，忍辱者无他人能胜己之怨恼，且能忍受诸过失，是故忍辱极为殊胜。因忍辱具此功用，故须对巴提摩卡戒律详加演说，而今戒律之外更以「不承认所犯戒」等别义说明，以破除凡夫习气。方显世尊所说忍辱被誉为极上苦修。比喻众生因相互毁谤、殴打、诽谤、恶言相伤，如同互相折磨，忍辱则能斩断恶业连锁，持是忍辱者不能称为真出家。
Dutiyagāthāya sabbapāpassāti sabbākusalassa sabbassapi dvādasākusalassa sabbacittuppādasaṅgahitassa sāvajjadhammassa. Akaraṇanti anuppādanaṃ. Karaṇañhi nāma tassa attano santāne uppādananti tappaṭikkhepato akaraṇaṃ anuppādanaṃ. Kusalassāti catubhūmikakusalassa. ‘‘Kusalassā’’ti hi idaṃ ‘‘etaṃ buddhāna sāsana’’nti vakkhamānattā ariyamaggadhamme tesañca sambhārabhūte tebhūmikakusale dhamme bodheti. Upasampadāti upasampādanaṃ. Taṃ pana atthato tassa kusalassa samadhigamo paṭilābho. Sacittapariyodapananti attano cittassa jotanaṃ cittassa pabhassarabhāvakaraṇaṃ sabbaso parisodhanaṃ. Taṃ pana arahattena hoti. Ettha ca yasmā aggamaggasamaṅgino cittaṃ sabbaso pariyodapīyati nāma, aggaphalakkhaṇe pana pariyodapitaṃ hoti puna pariyodapetabbatāya abhāvato, tasmā pariniṭṭhitapariyodapanataṃ sandhāya vuttaṃ ‘‘taṃ pana arahattena hotī’’ti. Iti sīlasaṃvarena sabbapāpaṃ pahāya lokiyalokuttarāhi samathavipassanāhi kusalaṃ sampādetvā arahattaphalena cittaṃ pariyodapetabbanti etaṃ buddhānaṃ sāsanaṃ ovādo anusiṭṭhi.
第二偈云：所谓『所有恶行』，即包括所有善行与不善行，以及各种心行习气中产生之行为等，合称为造业。『不作』是指杜绝恶业的产生，『作』是指行为累积。在四种善业基础中发展此善，是修习圣谛或菩提法的根本。『受戒』涵义是得到戒法，戒法是善法的获得。『心净』是指身心清净、心念明净光明，是全部清净。此净心由阿拉汉成就。缘阿拉汉净心于修行之达致全然净化，故谓阿拉汉。由此可知，戒律清净，断恶修善，修三学以达灭度者，是佛陀教法日常戒律的劝勉示现。
Tatiyagāthāya anupavādoti vācāya kassaci anupavadanaṃ. Anupaghātoti kāyena manasā ca kassaci upaghātākaraṇaṃ manasāpi paresaṃ anatthacintanādivasena upaghātakaraṇassa vajjetabbattā. Pātimokkheti yaṃ taṃ paatimokkhaṃ atipamokkhaṃ uttamaṃ sīlaṃ, pāti vā sugatibhayehi mokkheti duggatibhayehi, yo vā naṃ pāti, taṃ mokkhetīti pātimokkhanti vuccati, tasmiṃ pātimokkhe ca. Saṃvaroti sattannaṃ āpattikkhandhānaṃ avītikkamalakkhaṇo saṃvaro. Mattaññutāti bhojane mattaññutā paṭiggahaṇaparibhogavasena pamāṇaññutā. Pantañca sayanāsananti janasaṅghaṭṭavirahitaṃ nijjanasambādhaṃ vivittaṃ senāsanañca. Ettha dvīhiyeva paccayehi catupaccayasantoso dīpitoti veditabbo paccayasantosasāmaññena itaradvayassapi lakkhaṇahāranayena jotitabhāvato. Adhicitte ca āyogoti vipassanāpādakaṃ aṭṭhasamāpatticittaṃ adhicittaṃ, tatopi ca maggaphalacittameva adhicittaṃ, tasmiṃ yathāvutte adhicitte āyogo ca, anuyogoti attho. Etaṃ buddhāna sāsananti etaṃ parassa anupavadanaṃ anupaghātanaṃ pātimokkhe saṃvaro paṭiggahaṇaparibhogesu mattaññutā vivittasenāsanasevanaṃ adhicittānuyogo ca buddhānaṃ sāsanaṃ ovādo anusiṭṭhi.
第三偈释：『无诽谤』即言语中绝无诽谤他人之意。『无害』即以身心不害他人，心无他害无益之想，均谓为无害。巴提摩卡即小部律集，此经为最高戒律，能使习行者身心安乐。此戒护持能使得解脱无苦，此亦使如来得乐之义。戒守之称谓即是戒律。戒律能住七种障难皆不违犯，谓之坚守戒律。『节制』是指饮食不过量，依戒律规定有节度饮食。『卧具』意在深山或隐秘处的单独居处以及寝具，表示恬静安稳之处。此四者二因相满意时，称作如虎得力的伟力。于专注心中有奋发，如是心中种种增强，如佛法中所谓专注心。此为经中发展戒德及解脱因缘与果报之综摄总结。戒律总结为远离诽谤、互害及自我放逸，称为佛陀教法的规训及守护。
Imā pana sabbabuddhānaṃ pātimokkhuddesagāthā hontīti veditabbā. Tenāha ‘‘eteneva upāyenā’’tiādi. Yāva sāsanapariyantāti dharamānakabuddhānaṃ anusāsanapariyantaṃ sandhāya vuttaṃ, yāva buddhā dharanti, tāva uddisitabbataṃ āgacchantīti vuttaṃ hoti. Ovādapātimokkhañhi buddhāyeva uddisanti, na sāvakā. Paṭhamabodhiyaṃyeva uddesamāgacchantīti sambandho. Paṭhamabodhi cettha vīsativassaparicchinnāti mahāgaṇṭhipade vuttaṃ. Tañca heṭṭhā aṭṭhakathāyameva ‘‘bhagavato hi paṭhamabodhiyaṃ vīsativassantare nibaddhupaṭṭhāko nāma natthī’’ti kathitattā ‘‘paṭhamabodhi nāma vīsativassānī’’ti gahetvā vuttaṃ. Ācariyadhammapālattherena pana ‘‘pañcacattālīsāya vassesu ādito pannarasa vassāni paṭhamabodhī’’ti vuttaṃ. Evañca sati majjhe pannarasa vassāni majjhimabodhi, ante pannarasa vassāni pacchimabodhīti tiṇṇaṃ bodhīnaṃ samappamāṇatā siyāti tampi yuttaṃ. Pannarasattikena hi pañcacattālīsa vassāni pūrenti. Aṭṭhakathāyaṃ pana pannarasavassappamāṇāya paṭhamabodhiyā vīsativassesuyeva antogadhattā ‘‘paṭhamabodhiyaṃ vīsativassantare’’ti vuttanti evampi sakkā viññātuṃ.
此处说此乃所有佛陀巴提摩卡戒律诗歌的总纲。在此中说：『用此方便遍行戒律』。这是为了终结佛陀教法之详尽，对如来的教法永远维护的缘由。佛断尽众结苦灭的开悟，是佛陀教法不变的真理。此戒律由佛亲自修订，不是弟子制定。初发心得时间为二十年间的修行，名为『初觉』。经角本中称为二十年时期的『初觉』阶位，在大论师注中明确『佛尊初觉于二十年间，是其开始』。禅师阿闍黎·法宝称发起为四十五年，此为一种说法。如此可知初觉时期为中期十五年至末期十五年三段，合计四十五年。由此推知初觉时代之划分，可资理解。
Nanu ca kānici sikkhāpadāni paññapetvāpi na tāva āṇāpātimokkhaṃ anuññātaṃ pacchā therassa āyācanena anuññātattā, tasmā kathametaṃ vuttaṃ ‘‘sikkhāpadapaññattikālato pana pabhuti āṇāpātimokkhameva uddisīyatī’’ti, yadipi kānici sikkhāpadāni paññapetvāva āṇāpātimokkhaṃ na anuññātaṃ, tathāpi apaññatte sikkhāpade āṇāpātimokkhaṃ natthi, kintu paññatteyevāti imamatthaṃ dassetuṃ ‘‘sikkhāpadapaññattikālato pana pabhutī’’ti vuttaṃ. Pubbārāmeti sāvatthiyā pācīnadisābhāge katattā evaṃladdhavohāre mahāvihāre. Migāramātupāsādeti migāraseṭṭhino mātuṭṭhāniyattā migāramātāti saṅkhyaṃ gatāya visākhāmahāupāsikāya kārite pāsāde. Aṭṭhānanti hetupaṭikkhepo. Anavakāsoti paccayapaṭikkhepo. Ubhayenapi kāraṇameva paṭikkhipati. Yanti yena kāraṇena.
难道说，即使规定某些戒律条文，但对杀生戒的犯戒尚未被承认，后来因长老请求才得承认，何以说“以戒律条文规定的时间为准，杀生戒的犯戒必应明确指示”？虽然某些戒律条文虽已规定却未被承认为杀生戒，然而未承认的戒律中并无杀生戒，只有被承认的戒律中才能体现杀生戒。此理旨在说明“以戒律条文规定时间为准”之说。所谓“前者居于沙瓦提偏南方向的大寺院中有著名传诵者”，“狮子母席地”因狮王与母亲关系而得名“狮母”，由维萨卡大居士为其建造。所谓八处，是因缘关系的断除。所谓无漏，是断除因缘。二者均断除因缘。皆分别依其所断除之因缘而断除。
Tesanti bhikkhūnaṃ. Sammukhasāvakānaṃ santike pabbajitāti sabbantimānaṃ subhaddasadisānaṃ sammukhasāvakānaṃ santike pabbajite sandhāya vadati. Khattiyakulādivaseneva vividhā kulāti sambandho. Uccanīcauḷāruḷārabhogādikulavasena vāti uccanīcakulavasena uḷāruḷārabhogādikulavasena vāti yojetabbaṃ. Tattha khattiyabrāhmaṇavasena vā khattiyabrāhmaṇagahapatikānaṃ vasena vā uccakulatā veditabbā, sesānaṃ vasena nīcakulatā. Uḷāruḷārabhogādikulavasena vāti uḷārataratamaupabhogavantādikulavasena. Uḷārātisayajotanatthañhi puna uḷāraggahaṇaṃ ‘‘dukkhadukkha’’ntiādīsu viya. Ādi-saddena uḷārānuḷārānaṃ gahaṇaṃ veditabbaṃ.
此处称“三者”是指比库们。所谓“向教外学员们受具戒”，此语多指全具戒的善知识众。所谓“贵族家族等多种家族”，即指种姓上的关系。所谓上下贵贱、粗细财富诸家族的分别，正是应当结合依附的。其间以贵族与婆罗门之家尤为上乘，居住者资格应分彰显；余者则处于下乘。所谓粗细财富诸家族，是指拥有财富的多少不同。粗俗联盟一类被称为“苦苦”，其名称乃从表述“苦苦”等字语起源。应由这些起初字面表达而知其含义归结。
Brahmacariyaṃ rakkhantīti vuttamevatthaṃ pakāsetvā dassento āha ‘‘ciraṃ pariyattidhammaṃ pariharantī’’ti. Apaññattepi sikkhāpade yadi samānajātiādikā siyuṃ, attano attano kulānugataganthaṃ viya na nāseyyuṃ. Yasmā pana sikkhāpadampi apaññattaṃ, ime ca bhikkhū na samānajātiādikā, tasmā vināsesunti imamatthaṃ dassetuṃ ‘‘yasmā ekanāmā…pe… tasmā aññamaññaṃ viheṭhentā’’tiādi vuttaṃ. Yadi evaṃ kasmā ciraṭṭhitikavārepi ‘‘nānānāmā’’tiādi vuttanti? Satipi tesaṃ nānājaccādibhāve sikkhāpadapaññattiyā eva sāsanassa cirappavattīti dassanatthaṃ vuttaṃ. Sikkhāpadapaññattivaseneva sāsanassa cirappavatti. Yasmā buddhā attano parinibbānato uddhampi vinetabbasattasambhave sati sikkhāpadaṃ paññapenti, asati na paññapenti, tasmāti veditabbo. Yathā kāyavacīdvārasaṅkhātaṃ viññattiṃ samuṭṭhāpetvā pavattamānampi cittaṃ tassāyeva viññattiyā vasena pavattanato ‘‘kāyavacīdvārehi pavatta’’nti vuccati, evaṃsampadamidaṃ daṭṭhabbaṃ. Yathā tanti ettha tanti nipātamattaṃ. Vaggasaṅgahapaṇṇāsasaṅgahādīhīti sīlakkhandhavaggamahāvaggādivaggasaṅgahavasena mūlapaṇṇāsamaajhamapaṇṇāsādipaṇṇāsasaṅgahavasena. Ādi-saddena saṃyuttādisaṅgaho veditabbo.
谓守护梵行者，已释于前。指出“长期传诵的规条亦当守护”，即使未被承认之戒律如同世间同类往来之种族之带，亦不应灭失。因未被承认的戒律虽有，但这些比库并非同类，故云“以一名……故相互侵害”等语。倘若因此不断约束称为“各异名称”之理，正是借戒律条文承认的规约之久远而说。戒律条文规定是导致教法永续不灭之因。诸佛因其圆寂时应当摧毁，乃因戒律被规定；未被规定则不应破坏，于此应知类比。比方现今身语所表达的变现，因其生起于识而称之“随身语门户而起”，同理亦应了知此义。句末诸如“集结”、“五十经集”等，应由戒律篇名等汇集而成。先始语表明应知诸集合的道理。
Evaṃvitakketha, mā evaṃ vitakkayitthāti ettha evanti yathānusiṭṭhāya anusāsaniyā vidhivasena paṭisedhanavasena ca pavattitākāraparāmasanaṃ, sā ca sammāvitakkānaṃ micchāvitakkānañca pavattiākāradassanavasena pavattati atthaānisaṃsassa ādīnavassa ca vibhāvanatthaṃ. Tenāha ‘‘nekkhammavitakkādayo tayo vitakke vitakkethā’’tiādi. Ettha ādi-saddena abyāpādavitakkaavihiṃsāvitakkānaṃ gahaṇaṃ veditabbaṃ. Tattha nekkhammaṃ vuccati lobhato nikkhantattā alobho, nīvaraṇehi nikkhantattā paṭhamajjhānaṃ, sabbākusalehi nikkhantattā sabbo kusalo dhammo, sabbasaṅkhatehi nikkhantattā nibbānaṃ, upanissayato sampayogato ārammaṇakaraṇato ca nekkhammena paṭisaṃyutto vitakko nekkhammavitakko, sammāsaṅkappo. So asubhajjhānassa pubbabhāge kāmāvacaro hoti, asubhajjhāne rūpāvacaro, taṃ jhānaṃ pādakaṃ katvā uppannamaggaphalakāle lokuttaro. Byāpādassa paṭipakkho abyāpādo, kañcipi na byāpādenti etenāti vā abyāpādo, mettā. Yathāvuttena abyāpādena paṭisaṃyutto vitakko abyāpādavitakko. So mettājhānassa pubbabhāge kāmāvacaro hoti, mettābhāvanāvasena adhigate paṭhamajjhāne rūpāvacaro, taṃ jhānaṃ pādakaṃ katvā uppannamaggaphalakāle lokuttaro. Vihiṃsāya paṭipakkhā, na vihiṃsanti vā etāya satteti avihiṃsā, karuṇā. Tāya paṭisaṃyutto vitakko avihiṃsāvitakko. So karuṇājhānassa pubbabhāge kāmāvacaro, karuṇābhāvanāvasena adhigate paṭhamajjhāne rūpāvacaro, taṃ jhānaṃ pādakaṃ katvā uppannamaggaphalakāle lokuttaro.
如此构思戒念，非不应如此思惟，此处以合适正行乃至逆行的断除为由对之加以反对。此为正思维与邪思维的产生引示，理趣展示及恶因的斥除。故云“三种出离念头的思维如何思惟”等语。此处先由开头声宣布无瞋恚思维、无害思维的涵义。所谓出离，是因为脱离贪爱；所谓无贪，是由障碍排除；所谓无害，是入初静定；诸善法故皆善，诸因缘聚集即涅槃。依缘而起即是正思惟。此正思惟随著不净禅的第一前段，乃欲界守护；色界守护于身等，是成禅之前行，成禅时达超出世间。对瞋恚的相反者称无瞋恚，即慈悲心。故称此时的悲观思维即是无害思维。无害思维此时为慈悲禅的初前段，穿过色界守护成于超世。
Nanu ca alobhādosāmohānaṃ aññamaññāvirahato nesaṃ vasena uppajjanakānaṃ imesaṃ nekkhammavitakkādīnaṃ aññamaññaṃ asaṅkarato vavatthānaṃ na hotīti? No na hoti. Yadā hi alobho padhāno hoti niyamitapariṇatasamudācārādivasena, tadā itare dve tadanvāyikā bhavanti. Tathā hi yadā alobhappadhāno nekkhammagaruko cittuppādo hoti, tadā laddhāvasaro nekkhammavitakko patiṭṭhahati. Taṃsampayuttassa pana adosalakkhaṇassa abyāpādassa vasena yo tasseva abyāpādavitakkabhāvo sambhaveyya, sati ca abyāpādavitakkabhāve kassacipi aviheṭhanajātikatāya avihiṃsāvitakkabhāvo ca sambhaveyya. Te itare dve tasseva nekkhammavitakkassa anugāmino sarūpato adissanato tasmiṃ sati honti, asati na hontīti anumāneyyā bhavanti. Evameva yadā mettāpadhāno cittuppādo hoti, tadā itare dve tadanvāyikā bhavanti. Yadā karuṇāpadhāno cittuppādo hoti, tadā itare dve tadanvāyikā bhavanti.
难道说远离贪欲与烦恼的人，彼此不生纷争，则此等出离思维无相互斥惜的说法成立？不然，不成立。因贪欲依注产生有序行为，其他两者同理。若贪欲为中心的心产生时，则出离思维有利机缘生。其伴有嗔恚特征的无瞋思维也可生起，若具无瞋思维当时必无相斥争；另有无害思维亦复如是。这三种出离思维互为相似但有次第。若无，则不生。比喻说，当慈爱思想为中心的念起时，出离思维彼等亦有三种。此即道理。
Kāmavitakkādayoti ettha ādi-saddena byāpādavitakkavihiṃsāvitakkānaṃ gahaṇaṃ veditabbaṃ. Tattha kāmapaṭisaṃyutto vitakko kāmavitakko. Ettha hi dve kāmā vatthukāmo ca kilesakāmo ca. Tattha vatthukāmapakkhe ārammaṇavasena kāmehi paṭisaṃyutto vitakko kāmavitakko, kilesakāmapakkhe pana sampayogavasena kāmena paṭisaṃyuttoti yojetabbaṃ. Byāpādapaṭisaṃyutto vitakko byāpādavitakko. Vihiṃsāpaṭisaṃyutto vitakko vihiṃsāvitakko. Tesu dve sattesupi saṅkhāresupi uppajjanti. Kāmavitakko hi piye manāpe satte vā saṅkhāre vā vitakkentassa uppajjati, byāpādavitakko appiye amanāpe satte vā saṅkhāre vā kujjhitvā olokanakālato paṭṭhāya yāva vināsanā uppajjati, vihiṃsāvitakko saṅkhāresu nuppajjati. Saṅkhāro hi dukkhāpetabbo nāma natthi, ‘‘ime sattā haññantu vā ucchijjantu vā vinassantu vā mā vā ahesu’’nti cintanakāle pana sattesu uppajjati. Atha kasmā vuttaṃ ‘‘saṅkhāro dukkhāpetabbo nāma natthī’’ti, nanu ye dukkhāpetabbāti icchitā sattasaññitā, tepi atthato saṅkhārā evāti? Saccametaṃ, te pana indriyabaddhā saviññāṇakatāya dukkhaṃ paṭisaṃvedenti, tasmā te vihiṃsāvitakkassa visayā icchitā sattasaññitā. Ye pana na dukkhaṃ paṭisaṃvedenti vuttalakkhaṇāyogato, te sandhāya ‘‘vihiṃsāvitakko saṅkhāresu nuppajjatī’’ti vuttaṃ.
此处开头表达贪欲、嗔恚、无害三种思维的涵义，表示贪欲思维系于五欲的皈依，嗔恚思维系于相对应的对象，亦作危害所起，最后无害思维对应无害的皈依。故云欲思维系于富足欲求，贪欲系于依恋，嗔恚思维系于散乱烦恼的起因，而无害思维系于对应的无害皈依。此三种起于七个诸行之中。欲思维于爱乐或依喜或基于其他七行内生；嗔恚思维于不爱恶心或于不喜或基于七行内生，产生时加遮护直到消灭，嗔恚思维于诸行不生起。因诸行是苦集缘起，无须可断，但因念及诸众生欲杀害或毁坏互相恶害而生烦恼。问何故说“诸行无苦”，是谓所念所欲及所杀者是有苦的，因此嗔恚思维之对象是欲杀害的众生。若不觉苦者，视以论据嗔恚思维不于诸行起。
Anupādāya āsavehi cittāni vimucciṃsūti ettha āsavehīti katthuatthe karaṇaniddeso, cittānīti paccattabahuvacanaṃ, vimucciṃsūti kammasādhanaṃ, tasmā āsavehi kattubhūtehi anupādāya ārammaṇavasena aggahetvā cittāni vimuccitānīti evamettha attho gahetabboti āha ‘‘tesañhi cittānī’’tiādi. Yehi āsavehīti etthāpi kattuatthe eva karaṇaniddeso. Vimucciṃsūti kammasādhanaṃ. Na tetāni gahetvā vimucciṃsūti te āsavā tāni cittāni ārammaṇavasena na gahetvā vimucciṃsu vimocesuṃ. Ettha hi cittānīti upayogabahuvacanaṃ, vimucciṃsūti kattusādhanaṃ. Anuppādanirodhena nirujjhamānāti āyatiṃ anuppattisaṅkhātena nirodhena nirujjhamānā āsavā. Aggahetvā vimucciṃsūti ārammaṇakaraṇavasena aggahetvā cittāni vimocesuṃ. Vikasitacittā ahesunti sātisayañāṇarasmisamphassena samphullacittā ahesuṃ. Purimavacanāpekkhanti ‘‘aññatarasmiṃ bhiṃsanake vanasaṇḍe’’ti vuttavacanāpekkhaṃ. Tenāha ‘‘yaṃ vuttaṃ aññatarasmiṃ bhiṃsanake vanasaṇḍeti, tatrā’’ti. Katanti bhāvasādhanavāci idaṃ padanti āha ‘‘bhiṃsanakatasmiṃhoti, bhiṃsanakakiriyāyā’’ti. Bhiṃsanassa karaṇaṃ kiriyā bhiṃsanakataṃ, tasmiṃ bhiṃsanakatasmiṃ.
「不执著以诸烦恼而令心得解脱」者，文中所谓『烦恼』乃指何等，何以用此言指出原因所在。所谓『心』，为复数指称，表示多重义涵；『得解脱』为业因，故此以烦恼为本质者，以执著为起因，将诸心分别视为执著之所缘而能得解脱，故文本中有言『令其心等』，言者即此意。『以诸烦恼』意为此处亦是指原因所在。『得解脱』故谓业因。若不凭此二者则不能得解脱，烦恼与心若不被视为执著之缘，亦不能终获解脱。此处『心』为应用复数，「得解脱」为因果之工具。所谓不生灭且嗣续者，是指无始无终的因无生灭计数的灭，烦恼。执著为缘者，以执著缘作为起因，得解脱心则释。谓惑乱之心受定慧光明触缘而具足解脱。前文所依，犹如『某处凶险森林』所言，引证前文，故言『如某处凶险森林云』。『何谓』此处为造法名称说者，云『凶险之处，此为凶险作业』。『凶险之作业』意为致使破坏之业果，即凶险之作业，彼此相依称之。
Idāni aññathāpi atthayojanaṃ dassento āha ‘‘atha vā’’tiādi. Imasmiṃ atthavikappe bhiṃsayatīti bhiṃsano, bhiṃsano eva bhiṃsanako, tassa bhāvo bhiṃsanakattanti vattabbe ta-kārassa lopaṃ katvā ‘‘bhiṃsanakata’’nti vuttanti dassento āha ‘‘bhiṃsanakatasminti bhiṃsanakabhāveti attho’’tiādi. Yebhuyyaggahaṇaṃ lomavantavasenapi yojetabbaṃ, na lomavasenevāti āha ‘‘bahutarānaṃ vā’’tiādi.
今又以别种义结诸句，引释『然后』等词。所谓本义中『凶险作用』，谓暴动之行，彼行即暴动，意在此中言其为暴动之性质，故以作业者之灭除，遣言『凶险作业』，而为词语义所标示。又以丰富之修饰体、兀起狼毫意相连用，非指毛发之粗细，故言『多者亦』。
Purisayugavasenāti purisakālavasena, purisānaṃ āyuppamāṇavasenāti vuttaṃ hoti. ‘‘Sabbapacchimako subhaddasadiso’’ti tīsupi gaṇṭhipadesu vuttaṃ. Tasmiṃ kāle vijjamānānaṃ dvinnaṃ purisānaṃ āyuparicchedaṃ sakalameva gahetvā ‘‘satasahassaṃ…pe… aṭṭhāsī’’ti vuttaṃ. Dveyeva purisayugānīti ettha purisānaṃ yugappavattikālo purisayugaṃ. Abhilāpamattameva cetaṃ, atthato pana purisova purisayugaṃ. Dharamāne bhagavati ekaṃ purisayugaṃ, parinibbute ekanti katvā ‘‘dveyeva purisayugānī’’ti vuttaṃ. Parinibbute pana bhagavati ekameva purisayugaṃ asītiyeva vassasahassāni brahmacariyaṃ aṭṭhāsīti veditabbaṃ.
『以人为年份计』者，谓以人为世之年数计也。言人之寿命衡量之理据。『众善行处所』示于三重量计中。约当时节算得二人之总寿量，合计而言『一千八十八』年。二人为同处时间运行之岁月，所谓夫妻共行之历年。仅言意念本体者，义从人之夫妻而得也。于佛尚存时为一夫妇，于涅槃后言一夫妇便得记录，计此佛出家修行八十八千年之久。
§20
20.Sāvakayugānīti sāvakā eva sāvakayugāni. Asambhuṇantenāti apāpuṇantena. Gabbhaṃ gaṇhāpentassāti sabbaññutaññāṇassa vijāyanatthaṃ ñāṇagabbhaṃ gaṇhāpentassa.
20.「弟子时代」指一切弟子皆称其时代。『不至者』者，谓未得者也。『怀胎承生』者，为得全知智慧而得生智慧之胎。
§21
21.Koanusandhīti pubbāparakathānaṃ kiṃ anusandhānaṃ, ko sambandhoti attho. Sikkhāpadapaññattiyācanāpekkhanti yācīyatīti yācanā, sikkhāpadapaññattiyeva yācanā sikkhāpadapaññattiyācanā, taṃ apekkhatīti sikkhāpadapaññattiyācanāpekkhaṃ bhummavacanaṃ, yāciyamānasikkhāpadapaññattiapekkhaṃ bhummavacananti vuttaṃ hoti. Yācanavisiṭṭhā sikkhāpadapaññattiyeva hi ‘‘tatthā’’ti iminā parāmaṭṭhā, teneva vakkhati ‘‘tattha tassā sikkhāpadapaññattiyā’’ti. Yaṃ vuttanti ‘‘sikkhāpadaṃ paññapeyyā’’ti iminā yaṃ sikkhāpadapaññapanaṃ vuttaṃ, yācitanti attho. Tattha tassā sikkhāpadapaññattiyāti tassaṃ yāciyamānasikkhāpadapaññattiyanti attho. Akālanti sikkhāpadapaññattiyā akālaṃ.
21.「所谓考察前后关系者」是对『前后章节』之考察，所谓何以相续。以『戒法规定之乞求』为期望之由，乞求即是请求，乃戒法规定之乞求，称为乞求之因缘，此乃地基言，乞求过程以戒法规定为基础之意。乞求之特指即戒法规定，并言『适时而非适时』。文中所言『不适时』即受戒法规定之时机不当也。
Āsavaṭṭhānīyāti ettha adhikaraṇe anīyasaddoti āha ‘‘āsavā tiṭṭhanti etesū’’tiādi . Ke pana te āsavā, ke ca dhammā tadadhikaraṇabhūtāti āha ‘‘yesu diṭṭhadhammikasamparāyikā’’tiādi. Diṭṭhadhammikā parūpavādādayo, samparāyikā āpāyikā apāyadukkhavisesā. Te āsavanti tena tena paccayavasena pavattantīti āsavā. Nesanti parūpavādādiāsavānaṃ. Teti vītikkamadhammā. Asati āsavaṭṭhānīye dhamme sikkhāpadapaññattiyaṃ ko doso, yenevaṃ vuttanti āha ‘‘yadi hi paññapeyyā’’tiādi, vītikkamadosaṃ adisvā yadi paññapeyyāti adhippāyo. Parammukhā akkosanaṃ parūpavādo, parehi vacanesu dosāropanaṃ parūpārambho, sammukhā garahanaṃ garahadoso.
「烦恼所立者」句中谓此处为条款分类，云『烦恼存于此诸事中』。何为烦恼，为何事有烦恼性质，答曰『视痴见为根本之恶见等』。所谓恶见包括外道等邪见，乃恶趣及苦痛之根。诸烦恼依此因缘而生起，即此烦恼。并非恶见诸烦恼。『这是纠正条文』。若条文中无烦恼所立之病，则何以此文说明呢？故言『若果欲说明』而实行之趣意，意在批评。另言，譬如恶骂为正面骂，外他人之语中彰显恶意，故言发恶始处，正为责备恶骂，驳斥恶言。
Kathañhi nāma paliveṭhessatīti sambandho, kathaṃ-saddayoge anāgatappayogo daṭṭhabbo. Anvāyikoti anuvattako. Bhogakkhandhanti bhogarāsiṃ. ‘‘Amhākamete’’ti ñāyantīti ñātī, pitāmahapituputtādivasena parivaṭṭanaṭṭhena parivaṭṭo, ñātīyeva parivaṭṭo ñātiparivaṭṭo. Ghāsacchādanaparamatāya santuṭṭhāti ghāsacchādane paramatāya uttamatāya santuṭṭhā, ghāsacchādanapariyesane sallekhavasena paramatāya ukkaṭṭhabhāve saṇṭhitāti attho. Ghāsacchādanameva vā paramaṃ paramā koṭi etesaṃ na tato paraṃ kiñci asāmisajātaṃ pariyesanti paccāsīsanti cāti ghāsacchādanaparamā, tesaṃ bhāvo ghāsacchādanaparamatā, tassaṃ ghāsacchādanaparamatāya santuṭṭhā. Tesu nāma koti yathāvuttaguṇavisiṭṭhesu tesu bhikkhūsu ko nāma. Lokāmisabhūtanti lokapariyāpannaṃ hutvā kilesehi āmasitabbattā lokāmisabhūtaṃ. Pabbajjāsaṅkhepenevāti ‘‘pāṇātipātā veramaṇī’’tiādinā pabbajjāmukheneva. Etanti methunādīnaṃ akaraṇaṃ. Thāmanti sikkhāpadānaṃ paññāpanakiriyāya sāmatthiyaṃ. Balanti yāthāvato sabbadhammānaṃ paṭivedhasamatthaṃ ñāṇabalaṃ. Kuppeyyāti kuppaṃ bhaveyya. Etassevatthassa pākaṭakaraṇaṃ na yathāṭhāne tiṭṭheyyāti, paññattiṭṭhāne na tiṭṭheyyāti attho. Akusaloti tikicchituṃ yuttakālassa aparijānanato akusalo acheko. Avuddhi anayo, byasanaṃ dukkhaṃ. Paṭikaccevāti gaṇḍuppādanato paṭhamameva. Sañchaviṃ katvāti sobhanacchaviṃ katvā. Bālavejjoti apaṇḍitavejjo. Lohitakkhayañca maṃ pāpetīti vibhattivipariṇāmaṃ katvā yojetabbaṃ.
所谓如何周围环绕者，即应观察未来所有之关系和声响联系。『Anvāyika』是指依循而来者。『Bhogakkhandha』是指『财富积聚』。『Amhākamete』意指朋友亲戚等，如祖父母、父亲、子孙等亲属关系的轮转，如同亲属的亲属关系即为亲属圈。所谓『 Ghāsacchādanaparamatāya santuṭṭhāti』，即在草覆盖满地的最高境界上感到满意，其义为在草叶覆盖完整且遍布其间时，持守坚固不变的最究竟状态。草覆盖即为极致，无有更高无畏能同此相匹敌，他们寻求的不过如此，在后世亦不会生出别处，这即是草覆盖的最高境界，它的存在即是这一层境界中最圆满的满足。所谓数量无量，依各自区别、善良特异者为其辈分，在众多同修中称为『比库』。所谓世俗束缚者，即指身陷世间被烦恼犯染之众生。『pabbajjāsaṅkhepenevā』意即由出家之门径开始简述：如受诸戒诫『不杀生』等。『Etanti methunādīnaṃ akaraṇaṃ』意为此处示范等行为之不为。此为戒律规章示范之普遍力量。『Balanti』是指具足一切法真知解脱能力。『Kuppeyyāti』为不正确、不健全之意。『Etassevatthassa pākaṭakaraṇaṃ na yathāṭhāne tiṭṭheyyāti』意为，不应于不当处显现出来，不应现于约定的位置，这即是戒故受具足秩序之义。之所以称『akusala』是由不适时糊涂而不善、孤立之意。『Avuddhi anayo』意为过失、灾难、痛苦。『paṭikacceva』意为首次由结块之病痛。如『Sañchaviṃ katvā』意为已完成良好外观。一切不智慧之病者以『Bālavejjoti』称之。病苦并包括血液减退的变化，须予辨明并适当连接解释。
Akālaṃ dassetvāti sikkhāpadapaññattiyā akālaṃ dassetvā. Rogaṃ vūpasametvāti phāsuṃ katvā. Sake ācariyaketi ācariyassa bhāvo, kammaṃ vā ācariyakaṃ, tasmiṃ attano ācariyabhāve, ācariyakamme vā. Nimittatthe cetaṃ bhummavacanaṃ. Viditānubhāvoti pākaṭānubhāvo.
『非时示现』者，谓于戒条制定之非时示现也。『令病息愈』者，谓令身得安适也。『己之师职』者，『师职』谓师之身份，或师之职事，此即指自身所处之师位、或所担之师职。此处方位格乃用以表示目的之义。『威德昭著』者，谓威德已显明于众也。
Vipulabhāvenāti pabbajitānaṃ bahubhāvena. Sāsane ekacce āsavaṭṭhānīyā dhammā na uppajjantīti yasmā senāsanāni pahonti, tasmā āvāsamacchariyādihetukā sāsane ekacce āsavaṭṭhānīyā dhammā na uppajjanti. Iminā nayenāti etena padasodhammasikkhāpadādīnaṃ saṅgaho daṭṭhabbo.
『由众多之故』者，谓由出家者人数众多之故。『教法中某些足以成为漏缘之法不得生起』者，由于住所已足敷使用，故于教法中，以贪著居所等为因缘而生之某些足以成为漏缘之法，便不得生起。『依此道理』者，应知依此方式，摄录了「随法学戒条」等诸条。
Lābhaggamahattanti cīvarādilabhitabbapaccayo lābho, tassa aggaṃ mahattaṃ paṇītatā bahubhāvo vā. Bahussutassa bhāvo bāhusaccaṃ. Ayoniso ummujjamānāti anupāyena abhinivisamānā, viparītato jānamānāti attho. Rasena rasaṃ saṃsanditvāti sabhāvena sabhāvaṃ saṃsanditvā, anuññātapaccattharaṇādīsu sukhasamphassasāmaññato upādinnaphassarasepi anavajjasaññitāya anupādinnaphassarasena upādinnaphassarasaṃ saṃsanditvā, samānabhāvaṃ upanetvāti attho. Uddhammaṃ ubbinayaṃsatthusāsanaṃ dīpentīti ‘‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmī’’tiādinā (pāci. 418) satthusāsanaṃ uddhammaṃ ubbinayaṃ katvā dīpenti.
『利得之至高广大』者，『利得』谓可获得之衣等诸资缘，其『至高广大』即其殊胜性或数量之众多。『多闻之性』即是博闻广学。『以非理方式沉浸其中者』者，谓以不善巧之方式深自执取，即以颠倒之方式理解之义。『以同类味与同类味相汇合』者，谓以本质与本质相比照——在所许可之坐卧具等中，因同属安乐所触之共通性，遂将非执取所触之味与执取所触之味相汇合，意即引归为同等之状态。『彰显违法、违律、违师教之事』者，谓以『我如是了知世尊所说之法……』等语（参见巴吉帝亚第四一八条），将师教说成是违法、违律之事而加以彰显。
Imasmiṃ attheti ‘‘nirabbudo hi, sāriputta, bhikkhusaṅgho’’ti (pārā. 21) evaṃ vuttabhikkhusaṅghasaññite atthe. Kathaṃ pana dussīlānaṃ corabhāvoti āha ‘‘te hi assamaṇāva hutvā’’tiādi. Kāḷakadhammayogāti dussīlatāsaṅkhātapāpadhammayogato. Pabhassaroti pabhassarasīlo. Sāroti vuccantīti sāsanabrahmacariyassa sārabhūtattā sīlādayo guṇā ‘‘sāro’’ti vuccanti.
『Imasmiṃ attheti』谓“沙利子，确实无明愚痴束缚比库僧团”之义，此乃比库团体的正称。为何称不善者盗贼呢？彼谓“他们堕落于无出世间之流转”。『Kāḷakadhammayogāti』即不善品格的恶行业联系。『Pabhassaroti』即光明清净之品性。『Sāroti vuccantīti』谓依教法修行基础，戒法诸善皆作其精髓，故称之为『精髓』。
Sabbaparittaguṇoti sabbehi nihīnaguṇo, appaguṇo vā. So sotāpannoti ānandattheraṃ sandhāya vadati. Sotaṃ āpannoti maggasotaṃ āpanno. Paṭipakkhadhammānaṃ anavasesato savanato pellanato soto ariyamaggoti āha ‘‘sototi ca maggassetaṃ adhivacana’’nti. Sotāpannoti tena samannāgatassa puggalassāti iminā maggasamaṅgī sotāpannoti vatvā tamevatthaṃ udāharaṇena sādhetvā idāni idhādhippetapuggalaṃ niddhāretvā dassento āha ‘‘idha panā’’tiādi. Idha āpannasaddo ‘‘phalasacchikiriyāya paṭipanno’’tiādīsu (saṃ. ni. 5.488) viya vattamānakālikoti āha ‘‘maggena phalassa nāmaṃ dinna’’nti. Maggena hi attanā sadisassa aṭṭhaṅgikassa vā sattaṅgikassa vā phalassa sototi nāmaṃ dinnaṃ, atītakālikatte pana sarasatova nāmalābho siyā. Maggakkhaṇe hi maggasotaṃ āpajjati nāma, phalakkhaṇe āpanno.
『Sabbaparittaguṇoti』谓一切无及之缺失或罪恶之微未有。此说向阿难长老谈及得须陀洹果者。『Sotaṃ āpannoti』谓已获得圣道之流。『Paṭipakkhadhammānaṃ anavasesato savanato pellanato』意指业流对立根源不断被咸养、销除者谓之流转圣道。圣道即由此称为『流』。称为须陀洹果者，意谓具足此一道理之人。此云此理，由此经文以锻炼示现，指出此时此地的所得之人，说明其『已得果实』。此即『帕利语典籍』所标明“道名给与果者”。圣道眼见理趣，即现于过去与未来之中。得道时即获道流，结果时为得果。
Virūpaṃ sadukkhaṃ saupāyāsaṃ nipātetīti vinipāto, apāyadukkhe khipanako. Dhammoti sabhāvo. Tenāha ‘‘na attānaṃ apāyesu vinipātanasabhāvo’’ti. Atha vā dhammoti apāyesu khipanako sakkāyadiṭṭhiādiko akusaladhammo. Yassa pana so akusaladhammo natthi sabbaso pahīnattā, so yasmā apāyesu attānaṃ vinipātanasabhāvo na hoti, tasmā vuttaṃ ‘‘na attānaṃ apāyesu vinipātanasabhāvoti vuttaṃ hotī’’ti. Kasmāti avinipātanadhammatāya kāraṇaṃ pucchati. Apāyaṃ gamentīti apāyagamanīyā. Vinipātanasabhāvoti uppajjanasabhāvo. Sammattaniyāmena maggenāti sammā bhavaniyāmakena paṭiladdhamaggena. Niyatoti vā heṭṭhimantato sattamabhavato upari anuppajjanadhammatāya niyato. Sambodhīti uparimaggattayasaṅkhātā sambodhi. Sambujjhatīti hi sambodhi, ariyamaggo. So ca idha paṭhamamaggassa adhigatattā avasiṭṭho eva adhigantabbabhāvena icchitabboti. Tenāha ‘‘uparimaggattayaṃ avassaṃ sampāpako’’ti. Uparimaggattayaṃ avassaṃ sampāpuṇātīti sampāpako, sotāpanno.
失正之苦、痛苦及困难的堕落称为“堕落”，因堕落之苦迅速而得名“迅速的”。“法”者，即其本性。由此说“于自身无堕落之法性”。又或言“法”者，指堕落中迅速生起的不善法，如有身见等。此不善法若全然无，则断绝一切，由于无自身在堕落之中的堕落法性，故有言“于自身无堕落之法性”者云。问因何故称为无堕落法性？答堕落即堕向恶趣，故称为堕落向恶。堕落法性者，是生起之本性。所谓依正规律的道理，即由正当的生起规定所达的道。所谓定者，是指从低地位七有的上方，因不生起之本性定。所说觉悟，是指由上方道路称说的觉悟。所谓相应觉，即觉悟，是尊贵之道。这里指最初道的得证，故应当证得及已证毕。由此说“至上方道而成就者”。谓达到上方道而成就，是指得证的觉者，即初果阿拉汉。
Vinayapaññattiyācanakathā niṭṭhitā. · 律制定请求论已完结。
Buddhāciṇṇakathā佛陀行仪论
§22
22.Anudhammatāti lokuttaradhammānugato dhammo. Anapaloketvāti padassa vivaraṇaṃ ‘‘anāpucchitvā’’ti. Janapadacārikaṃ pakkamantīti ettha iti-saddo gamyamānatāya na vutto, evaṃ aññatthāpi īdisesu ṭhānesu. Tattha janapadacārikanti janapadesu caraṇaṃ, caraṇaṃ vā cāro, so eva cārikā, janapadesu cārikā janapadacārikā. Taṃ pakkamanti, janapadagamanaṃ gacchantīti attho. Pakkamantiyevāti avadhāraṇena no na pakkamantīti dasseti. ‘‘Janapadacārikaṃ pakkamantī’’ti ettha ṭhatvā bhagavato cārikāpakkamanavidhiṃ dassento āha ‘‘janapadacārikaṃ carantā cā’’tiādi. Cārikā ca nāmesā (dī. ni. aṭṭha. 1.254; ma. ni. aṭṭha. 1.254) duvidhā turitacārikā ceva aturitacārikā ca. Tattha dūrepi bodhaneyyapuggalaṃ disvā tassa bodhanatthāya sahasā gamanaṃ turitacārikā nāma, sā mahākassapattherapaccuggamanādīsu daṭṭhabbā. Bhagavā hi mahākassapattheraṃ paccuggacchanto muhuttena tigāvutamagamāsi, āḷavakassatthāya tiṃsayojanaṃ, tathā aṅgulimālassa, pukkusātissa pana pañcacattālīsayojanaṃ, mahākappinassa vīsayojanasataṃ, dhaniyassatthāya sattayojanasatāni agamāsi, dhammasenāpatino saddhivihārikassa vanavāsītissasāmaṇerassa tigāvutādhikaṃ vīsayojanasataṃ agamāsi, ayaṃ turitacārikā. Yaṃ pana gāmanigamanagarapaṭipāṭiyā devasikaṃ yojanaaḍḍhayojanavasena piṇḍapātacariyādīhi lokaṃ anuggaṇhantassa gamanaṃ, ayaṃ aturitacārikā nāma. Imaṃ pana cārikaṃ caranto bhagavā mahāmaṇḍalaṃ majjhimamaṇḍalaṃ antimamaṇḍalanti imesaṃ tiṇṇaṃ maṇḍalānaṃ aññatarasmiṃ carati. Tattha ‘‘janapadacārika’’nti vuttattā aturitacārikāva idhādhippetā. Tameva vibhajitvā dassento āha ‘‘mahāmaṇḍalaṃ majjhimamaṇḍala’’ntiādi.
“随顺法”者，指超世间法相应的法。所谓“不显现”是谓语解释为“不被询问”。“国域行者出行”因其“如此”音意未明，或在其他用法殊处亦然。此处“国域行者”，指在各国境内步行者，行行即巡行，故称行者。所谓“出行”，义即为出发，外出之义。此处“出行”意为行动，不是“离去”。“国域行者出行”在此提出佛陀为行者出行之法，示意曰“国域行者正在出行”诸句。所谓行者，名为两类，急行者与不急行者。急行者指远见需要快速行走者，如闻大咖萨巴长老回返等所见。佛陀随大咖萨巴长老等回返，短暂返回三十余里，后又前往其他地方，如阿阇世王所摄邀请，从行迹看即急行者。所谓不急行者，则指以供养缘故随缘保持行者，比库以乞食等生活，随众多区域巡行即不急行者。佛陀于大圈、中圈、边圈行走，是此三圈中某之一的区域中间行者。因起居维持乞食等生活，佛陀于此处行走帮助众生，增长善法，故有言“在村镇行走依乞食受供养伴随大众”，为尊重及深法缘故。所说“止禅与观”之“幼嫩”是指观禅四圣知等四种净智之名。止者，则为近禅止定之相可见。若比库内在有禅止与观修为幼嫩，则可见如是。若无此，即语言仅为示例。诸人中，若有愿行于中圈者，则四个月居后必然出离。
Tattha antimamaṇḍalanti khuddakamaṇḍalaṃ, itaresaṃ vā maṇḍalānaṃ antogadhattā antimamaṇḍalaṃ, abbhantarimamaṇḍalanti vuttaṃ hoti. Imesaṃ pana maṇḍalānaṃ kiṃ pamāṇanti āha ‘‘tattha mahāmaṇḍalaṃ navayojanasatika’’ntiādi. Navayojanasatikampi ṭhānaṃ majjhimadesapariyāpannameva, tato paraṃ nādhippetaṃ turitacārikāvasena agamanato. Yasmā nikkhantakālato paṭṭhāya gatagataṭṭhānassa catūsu passesu samantato yojanasataṃ ekakolāhalaṃ hoti, purimaṃ purimaṃ āgatā nimantetuṃ labhanti, itaresu dvīsu maṇḍalesu sakkāro mahāmaṇḍalaṃ osarati, tattha buddhā bhagavanto tesu tesu gāmanigamesu ekāhaṃ dvīhaṃ vasantā mahājanaṃ āmisapaṭiggahena anuggaṇhanti, dhammadānena ca vivaṭṭūpanissitaṃ kusalaṃ vaḍḍhenti, tasmā vuttaṃ ‘‘gāmanigamādīsu mahājanaṃ āmisapaṭiggahena anuggaṇhantā’’tiādi. Samathavipassanā taruṇā hontīti ettha taruṇā vipassanāti saṅkhāraparicchedane ñāṇaṃ kaṅkhāvitaraṇe ñāṇaṃ sammasane ñāṇaṃ maggāmagge ñāṇanti catunnaṃ ñāṇānaṃ adhivacanaṃ. Samathassa taruṇabhāvo pana upacārasamādhivasena veditabbo. ‘‘Sace pana antovasse bhikkhūnaṃ samathavipassanā taruṇā hontī’’ti idaṃ nidassanamattanti daṭṭhabbaṃ. Aññenapi majjhimamaṇḍale veneyyānaṃ ñāṇaparipākādikāraṇena majjhimamaṇḍale cārikaṃ caritukāmā cātumāsaṃ vasitvāva nikkhamanti.
所谓边圈，即小圈，是诸圈之内端所称。内部圈的末端称为边圈。此三圈的范围如何？说“大圈约九百由旬”，此九百由旬乃仅内地中圈周围。其外即不属。外者为急行者所行之处。由离家之时视，外出及往返数处周围皆有百由旬内一百由旬之纷杂聚集。前面与后面折返诸处皆有大圈声传，对另有二圈亦有尊敬传播，是为大圈。佛世尊于各村落及集镇间居住一天两日，安住大众，凭法财布施调伏众生，由此精进修习善法，故云“在村落镇集居住安住，凭布施教化调伏大众”等。止与观的幼嫩，即此处观，指划析行蕴及断疑等圣知，解疑难圣知，正知正见，入道等四知的统称。止之幼嫩以近禅及入定境界等表现可知。曰“若比库止观幼嫩”，示意若比库具足此功德。别的场合中，也有因智成熟缘故，若欲于中圈行走之人，往往四个月后便出行之说。
Pavāraṇāsaṅgahaṃ datvāti anumatidānavasena datvā. Māgasirassa paṭhamadivaseti māgasiramāsassa paṭhamadivase. Idañcetarahi pavattavohāravasena kattikamāsassa aparapakkhapāṭipadadivasaṃ sandhāya vuttaṃ. Tesanti tesaṃ buddhānaṃ. Tehi vinetabbattā ‘‘tesaṃ vineyyasattā’’ti vuttaṃ. Vineyyasattāti ca cārikāya vinetabbasattā. Māgasiramāsampi tattheva vasitvā phussamāsassa paṭhamadivaseti idampi nidassanamattanti daṭṭhabbaṃ. Catumāsavutthānampi buddhānaṃ vineyyasattā aparipakkindriyā honti, tesaṃ indriyaparipākaṃ āgamayamānā aparampi ekamāsaṃ vā dviticatumāsaṃ vā tatthevavasitvā mahābhikkhusaṅghaparivārā nikkhamitvā purimanayeneva lokaṃ anuggaṇhantā sattahi vā chahi vā pañcahi vā catūhi vā māsehi cārikaṃ pariyosāpenti. Veneyyavasenevāti avadhāraṇena na cīvarādihetu carantīti dasseti. Tathā hi imesu tīsu maṇḍalesu yattha katthaci cārikaṃ carantā na cīvarādihetu caranti, atha kho ye duggatabālajiṇṇabyādhikā, te ‘‘kadā tathāgataṃ āgantvā passissanti, mayi pana cārikaṃ carante mahājano tathāgatadassanaṃ labhissati, tattha keci cittāni pasādessanti, keci mālādīhi pūjessanti, keci kaṭacchubhikkhaṃ dassanti, keci micchādassanaṃ pahāya sammādiṭṭhikā bhavissanti, taṃ nesaṃ bhavissati dīgharattaṃ hitāya sukhāyā’’ti evaṃ lokānukampāya cārikaṃ caranti.
配偶日汇集，即奉准允许赠与。所谓月名“摩诃旬”第一日。此亦借今当下修信持续意，故定于十月下半月开始举行。三者，即三佛。必遵戒律者，谓应受戒之人。有言“应受戒者”。此应受戒者即行者应当遵守者。居于摩诃旬期间，至巴夏月初一日，亦为示训。四个月出家的佛陀弟子戒除不成熟根性者之行为成熟尽，届时或一月或两至四月居住于正行众中，成就后离开随行大众，游行于世。所谓游行非因衣食等故，而是遵戒行法转行示范。于此三圈中，某处行走者虽不因衣食等致使出行，但恶道中童老病苦众生迫切思佛，当行者游行可令多数获得佛迹庄严，或生信心，或以花环供养，或乞食给予，或弃邪见从正见生起，皆为利益久远安乐的众生慈愍故行游。
Apica catūhi kāraṇehi buddhā bhagavanto cārikaṃ caranti jaṅghavihāravasena sarīraphāsukatthāya, aṭṭhuppattikālābhikaṅkhanatthāya, bhikkhūnaṃ sikkhāpadapaññāpanatthāya, tattha tattha paripākagatindriye bodhaneyyasatte bodhanatthāyāti. Aparehipi catūhi kāraṇehi buddhā bhagavanto cārikaṃ caranti buddhaṃ saraṇaṃ gacchissantīti vā, dhammaṃ, saṅghaṃ saraṇaṃ gacchissantīti vā, mahatā dhammavassena catasso parisā santappessāmāti vā. Aparehipi pañcahi kāraṇehi buddhā bhagavanto cārikaṃ caranti pāṇātipātā viramissantīti vā, adinnādānā, kāmesumicchācārā, musāvādā, surāmerayamajjapamādaṭṭhānā viramissantīti vā. Aparehipi aṭṭhahi kāraṇehi buddhā bhagavanto cārikaṃ caranti paṭhamaṃ jhānaṃ paṭilabhissantīti vā, dutiyaṃ…pe… nevasaññānāsaññāyatanasamāpattiṃ paṭilabhissantīti vā. Aparehipi aṭṭhahi kāraṇehi buddhā bhagavanto cārikaṃ caranti sotāpattimaggaṃ adhigamissantīti vā, sotāpattiphalaṃ…pe… arahattaphalaṃ sacchikarissantīti vāti.
此外因四种原因佛世尊游行：一、为示范屈膝而住的身体解脱法；二、为授受佛陀弟子劝戒教诲；三、为令四类具足成熟根性者安心示教，以使四众弟子皆得具足成熟，依此教导行者得以安住行法而利益众生；四、为八种原因令修行者获得诸禅定成就及最初禅、二禅、三禅、无想等禅相的功德，亦为成就初果道及证得初果、二果至阿拉汉果的成员而行。
Pupphāni ocinantā viya carantīti iminā yathā mālākāro bahuṃ pupphagacchaṃ disvā tattha cirampi ṭhatvā pupphāni ocinitvā pupphasuññaṃ gacchaṃ disvā tattha papañcaṃ akatvā taṃ pahāya aññattha gantvā pupphāni ocinanto vicarati, evameva buddhāpi yattha gāmanigamādīsu vineyyasattā bahū honti, tattha cirampi vasantā te vinetvā vineyyasuññagāmādīsu papañcaṃ akatvā taṃ pahāya aññattha bahuvineyyakesu gāmādīsu vasantā vicarantīti dasseti. Tatoyeva ca atikhuddakepi antimamaṇḍale upanissayavantānaṃ bahubhāvato tāva bahumpi kālaṃ sattamāsapariyantaṃ cārikaṃ caranti.
佛如摘花者行走，于众多花束处停留片刻，轻掷凋落诸花，弃无花处，抛诸烦恼舍弃护持，前往他处。佛亦如是，于多需恭敬者众多之村落间停留，令众多应受戒者弃除杂念烦恼，专心于戒律简净村落。此亦是因诸缘故向边角小境内之缘众多者，也常行走至七个月期限止。
Santasabhāvattā kilesasamaṇahetutāya vā santaṃ nibbānaṃ, sukhakāraṇatāya ca sukhanti āha ‘‘santaṃ sukhaṃ nibbānamārammaṇaṃ katvā’’ti. Dasasahassacakkavāḷeti jātikkhettabhūtāya dasasahassilokadhātuyā. Idañca devabrahmānaṃ vasena vuttaṃ, manussā pana imasmiṃyeva cakkavāḷe bodhaneyyā honti. Bodhaneyyasattasamavalokananti paṭhamaṃ mahākaruṇāya pharitvā pacchā sabbaññutaññāṇajālaṃ pattharitvā tassa anto paviṭṭhānaṃ bodhaneyyasattānaṃ samolokanaṃ. Buddhā kira mahākaruṇāsamāpattiṃ samāpajjitvā tato vuṭṭhāya ‘‘ye sattā bhabbā paripākañāṇā ajjayeva mayā vinetabbā, te mayhaṃ ñāṇassa upaṭṭhahantū’’ti cittaṃ adhiṭṭhāya samannāharanti. Tesaṃ saha samannāhārā eko vā dve vā bahū vā tadā vinayūpagā veneyyā sabbaññutaññāṇassa āpāthamāgacchanti, ayamettha buddhānubhāvo. Evaṃ āpāthamāgatānaṃ pana nesaṃ upanissayaṃ pubbacariyaṃ pubbahetuṃ sampativattamānañca paṭipattiṃ olokenti. Veneyyasattapariggaṇhanatthañhi samannāhāre kate paṭhamaṃ nesaṃ veneyyabhāveneva upaṭṭhānaṃ hoti. Atha ‘‘kiṃ nu kho bhavissatī’’ti saraṇagamanādivasena kañci nipphattiṃ vīmaṃsamānā pubbupanissayāni olokenti.
观止息寂静之性，或因欲断烦恼故，乃安止涅槃；亦因能生乐故，故称此宁静为乐，谓『安乐涅槃，是安乐境界，成就涅槃』。所谓十万大千，即由生死世间构成之十万世界界。此亦由天及梵众居住所宣说，人间于此同一大千世界中，应当觉知。觉知诸有，即初以大悲心普遍拨开所有烦恼与无明之网，开启觉知诸有的内观。佛以大悲之境入定后觉醒，然後起立，发心言：“当灭除我所见之诸有生死果报，彼愿为我护持此智慧。”随之具足此心者，有者一、有者二、或众多，于此时当向彼灭除心修持之法供养现前大智，正是佛的显照。此等来临者，其因缘乃先行之果由过去因缘所成。受供养者若具灭除心根本，堪供养法缘先，则供养根本成相。复有诸等：“何将发生？”等，若以皈依等为基，观察由已往因缘而生之果。
Otiṇṇeti ārocite, parisamajjhaṃ vā otiṇṇe. Dvikkhattunti ekasmiṃ saṃvacchare dvikkhattuṃ. Buddhakāle kira ekekasmiṃ saṃvacchare dve vāre bhikkhū sannipatanti upakaṭṭhavassūpanāyikakāle ca pavāraṇākāle ca. Upakaṭṭhāya vassūpanāyikāya dasapi vīsampi tiṃsampi cattālīsampi paññāsampi bhikkhū vaggavaggā hutvā kammaṭṭhānatthāya āgacchanti. Bhagavā tehi saddhiṃ sammoditvā ‘‘kasmā, bhikkhave, upakaṭṭhāya vassūpanāyikāya vicarathā’’ti pucchati. Atha te ‘‘bhagavā kammaṭṭhānatthaṃ āgatamha, kammaṭṭhānaṃ no dethā’’ti yācanti. Satthā tesaṃ cariyavasena rāgacaritassa asubhakammaṭṭhānaṃ deti, dosacaritassa mettākammaṭṭhānaṃ, mohacaritassa ‘‘uddeso paripucchā kālena dhammassavanaṃ kālena dhammasākacchā idaṃ tuyhaṃ sappāya’’nti ācikkhati. Kiñcāpi hi mohacaritassa ānāpānassatikammaṭṭhānaṃ sappāyaṃ, kammaṭṭhānabhāvanāya pana bhājanabhūtaṃ kātuṃ sammohavigamāya paṭhamaṃ uddesaparipucchādhammassavanadhammasākacchāsu niyojeti. Vitakkacaritassa ānāpānassatikammaṭṭhānaṃ deti. Saddhācaritassa visesato purimā cha anussatiyo sappāyā, tāsaṃ pana anuyuñjane ayaṃ pubbabhāgapaṭipattīti dassetuṃ pasādanīyasuttantena buddhasubodhitaṃ dhammasudhammataṃ saṅghasuppaṭipattiñca pakāseti. Ñāṇacaritassa pana maraṇassati upasamānussati catudhātuvavatthānaṃ āhārepaṭikūlasaññā visesato sappāyā, tesaṃ upakāradhammadassanatthaṃ aniccatādipaṭisaṃyutte gambhīre suttante katheti. Te kammaṭṭhānaṃ gahetvā sace sappāyaṃ hoti, satthu santike eva vasanti. No ce hoti, sappāyaṃ senāsanaṃ pucchantā gacchanti. Tepi tattha vasantā temāsikaṃ paṭipadaṃ gahetvā ghaṭentā vāyamantā sotāpannāpi honti sakadāgāminopi anāgāminopi arahantopi. Tato vutthavassā pavāretvā satthu santikaṃ gantvā ‘‘bhagavā ahaṃ tumhākaṃ santike kammaṭṭhānaṃ gahetvā sotāpattiphalaṃ patto…pe… ahaṃ aggaphalaṃ arahatta’’nti paṭiladdhaguṇaṃ ārocenti, upari anadhigatassa adhigamāya kammaṭṭhānañca yācanti. Tena vuttaṃ ‘‘pure vassūpanāyikāya ca kammaṭṭhānaggahaṇatthaṃ…pe… upari kammaṭṭhānaggahaṇatthañcā’’ti.
『逾越』谓言及逾越，或谓中间逾越。『双三』是谓一岁中两生三期。佛时代，年中比库于雨季安居及传出安居前后两月聚集。雨季安居传出后，有时三十至五十二人比库逐渐分组，按修行业地轮值而来。世尊与之集会，欢喜问：“比库们，汝等为何于雨季安居而旅行？”答云：“世尊，我们来为修行之事，不取修行所得功德。”师为彼疏说身见等贪欲心行业不善，嗔恨心行慈心，痴心则劝令“问明事由，闻法并议，此为汝正道”。若痴心，则授以入出息念方便，亦劝发味慈悲，离失惑之道，先从问明目的、闻法、议法进行。若行思维则授入出息念。信心行，先忆前六修习法，彼专心修行，故此为先行法。智慧行，忆死亡、静定、四界、对食厌恶等，尤为明智，是为利益诸根本蒙学法。若具善根，虽未得，亦安心于此。彼若取修行，且向师所住处居，若不具，则遍访善知识，应问禀道者。彼等亦于此为雨季历行修行，成就流果、斯陀含果、阿那含果、阿拉汉果。雨季毕，告师言“世尊，我已在汝所修行，获斯陀含果...阿拉汉果”，又求未得果次修法。佛言：“从前雨季安居所修之法、及雨季安居外所修之法亦应如此。”
Āyāmāti ettha ā-saddo ‘‘āgacchā’’ti iminā samānatthoti āha ‘‘āyāmāti āgaccha yāmā’’ti, ehi gacchāmāti attho. Ānandāti bhagavā santikāvacarattā theraṃ ālapati, na pana tadā satthu santike vasantānaṃ bhikkhūnaṃ abhāvato. Pañcasataparimāṇo hi tadā bhagavato santike bhikkhusaṅgho. Thero pana ‘‘gaṇhathāvuso pattacīvarāni, bhagavā asukaṭṭhānaṃ gantukāmo’’ti bhikkhūnaṃ āroceti. ‘‘Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesī’’ti vuttattā ‘‘bhagavato paccassosī’’ti idha bhagavatoti sāmivacanaṃ āmantanavacanameva sambandhīantaraṃ apekkhatīti iminā adhippāyena ‘‘bhagavato vacanaṃ paṭiassosī’’ti vuttaṃ. Bhagavatoti pana idaṃ patissavasambandhena sampadānavacanaṃ yathā ‘‘devadattassa paṭissuṇotī’’ti. Paccassosīti ettha paṭi-saddo abhimukhavacanoti āha ‘‘abhimukho hutvā suṇī’’ti. Bhagavato mukhābhimukho hutvā adhivāsetvā suṇi, na udāsino hutvāti adhippāyo.
“āyāma”字此处为āgaccha同义，意谓“来吧，共往”。此为语意相同的用法。阿难在佛边说话，虽当时不在佛旁比库稍少，然当时佛旁比库有五百余人。长老告众：“请拿起袈裟，佛欲往神庙”。于是由“佛召唤”推知“佛呼唤”此句隐含佛邀集意。此“佛”一词，因具恭敬，音略生尊。所谓“呼唤”即为面向说话，即“面前坐听”，非漠不关心。
Tassa pāṭihāriyassa āgantukavasena katattā vuttaṃ ‘‘nagaradvārato paṭṭhāyā’’ti. Suvaṇṇarasapiñjarāhi rasmīhīti ettha rasa-saddo udakapariyāyo, piñjara-saddo hemavaṇṇapariyāyo, tasmā suvaṇṇajaladhārā viya suvaṇṇavaṇṇāhi rasmīhīti attho. Samujjotayamānoti obhāsayamāno. Assāti verañjassa brāhmaṇassa. Bhagavantaṃ upanisīditukāmoti bhagavantaṃ upagantvā nisīditukāmo, bhagavato samīpe nisīditukāmoti vuttaṃ hoti.
彼遥异的神通境界，称作“由城门外现焰”，亦有“金色光罩”之意。此处“光”字，乃水波光影之音，罩字则为黄金色饰物之声，故意谓明亮闪烁之意。意指金色水流如金色光芒焕发。显现光辉散布。此为梵天之意。因尊敬当愿近佛而坐，意为欲就佛近侍，习语如此。
Brāhmaṇa tayā nimantitā vassaṃvutthā amhāti pāḷiyaṃ sambandho veditabbo. Dātabbo assāti dātabbo bhaveyya. No asantoti neva avijjamāno, kintu vijjamānoyevāti dīpeti. Vinā vā liṅgavipallāsenettha attho daṭṭhabboti āha ‘‘atha vā’’tiādi. Iminā sāmaññavacanato ettha napuṃsakaliṅganiddesoti dasseti. No natthīti no amhākaṃ natthi. Noti vā etassa vivaraṇaṃ natthīti. Kesaṃ adātukāmatā viyāti āha ‘‘yathā’’tiādi. Pahūtavittūpakaraṇānanti ettha vittīti tuṭṭhi, vittiyā upakaraṇaṃ vittūpakaraṇaṃ, tuṭṭhikāraṇanti attho. Pahūtaṃ dhanadhaññajātarūparajatanānāvidhālaṅkārasuvaṇṇabhājanādibhedaṃ vittūpakaraṇametesanti pahūtavittūpakaraṇā, tesaṃ pahūtavittūpakaraṇānaṃ maccharīnaṃ yathā adātukāmatā, evaṃ no adātukāmatāpi natthīti sambandho. Taṃ kutettha labbhāti ettha tanti taṃ kāraṇaṃ, taṃ kiccaṃ vā. Etthāti gharāvāse. Dutiye pana atthavikappe tanti deyyadhammassa parāmasanaṃ. Etthāti imasmiṃ temāsabbhantareti attho. Yanti yena kāraṇena, kiriyāparāmasanaṃ vā. Dutiye pana atthavikappe yanti yaṃ deyyadhammanti attho.
婆罗门受请往雨季安居，故略称此话合教义。祈使语“应给”意为应有，“不应否”并非无知，而是明知也。“或若”乃指出语尾反转，用以判别此地意境。此处意指否定男性特征之含义，属于教义中对非男性形状之描述。谓无，不存。“发愿”指所欲事物未得而求之。此纷繁物质财宝种类及装饰品为说服力。其谓“此为非欲得”，故此缘由何以得成？意指日常起居。其次段为超世间法之称，意谓以此由此时段为因。“此时段”谓在此月内之时间。之谓“依缘所致”，或为起行事所依缘。
Alaṃ gharāvāsapalibodhacintāyāti saññāpetvāti brāhmaṇa netaṃ gharāvāsapalibodhena kataṃ, atha kho mārāvaṭṭanenāti brāhmaṇaṃ saññāpetvā. Taṅkhaṇānurūpāyāti yādisī tadā tassa ajjhāsayappavatti, tadanurūpāyāti attho. Tassa tadā tādisassa vivaṭṭasannissitassa ñāṇaparipākassa abhāvato kevalaṃ abbhantarasannissito eva attho dassitoti āha ‘‘diṭṭhadhammikasamparāyikaṃ atthaṃ sandassetvā’’ti, paccakkhato vibhāvetvāti attho. Kusale dhammeti tebhūmake kusale dhamme. Tatthāti kusaladhamme yathāsamādapite. Nanti brāhmaṇaṃ. Samuttejetvāti sammadeva uparūpari nivesetvā puññakiriyāya tikkhavisadabhāvaṃ āpādetvā. Taṃ pana atthato tassa ussāhajananaṃ hotīti āha ‘‘saussāhaṃ katvā’’ti. Evaṃ puññakiriyāya saussāhato evarūpaguṇasamaṅgitā ca niyamato diṭṭhadhammikādiatthasampādananti evaṃ saussāhatāya aññehi ca tasmiṃ vijjamānaguṇehi sampahaṃsetvā sammadeva haṭṭhatuṭṭhabhāvaṃ āpādetvā.
谓“唤起对在家生活不善知见”的观念，非文字意思，乃婆罗门所喻。继而“魔的包围”意指魔环绕之状。谓随欲所生之紧似状态，意指相应之状态。此即说当时无有完全觉知能力，心境亦有限，透露出体察因果深入通达未能具足之义。谓“已显外在范畴教义含义”，意指具足善法或对法之彻底理解。善法即三地之善法，在此为正当采用善法。婆罗门言“不过于恶”，谓“确定行应激励起热诚”。如是发心，乃以善业盛集，兴致倍增，断然誓行，实为兴起坚固热诚之因。故称“已生热诚”。因而以此善业生成稳定心力，通达约定，不轻与邪见共处。
Yadi bhagavā dhammaratanavassaṃ vassi, atha kasmā so visesaṃ nādhigacchi? Upanissayasampattiyā abhāvato. Yadi evaṃ kasmā bhagavā tassa tathā dhammaratanavassaṃ vassīti? Vuccate – yadipi tassa visesādhigamo natthi, āyatiṃ pana nibbānādhigamatthāya vāsanābhāgiyā ca sabbā purimapacchimadhammakathā ahosīti daṭṭhabbā. Na hi bhagavato niratthakā dhammadesanā atthi. Temāsikopi deyyadhammoti temāsaṃ dātabbopi deyyadhammo. Yaṃ divasanti yasmiṃ divase.
若世尊在法宝中恒常住持，为何没有获得特别成就？因其无依止的具足。若如此，世尊为何说他确实住持如是法宝？答言——虽无特别成就，但在未来为得涅槃之目的以及修习所需的宿习而有一切前后法的教导，这应当观见。世尊绝无无益的法讲。譬如供养的物品与其施用，同属法施。日有所藏，日有所受。
§23
23.Buddhapariṇāyakanti buddho pariṇāyako etassāti buddhapariṇāyako, bhikkhusaṅgho. Taṃ buddhapariṇāyakaṃ, buddhajeṭṭhakanti attho. Yāvadatthaṃ katvāti yāva attho, tāva bhojanena tadā katanti adhippāyo. Dātuṃ upanītabhikkhāya paṭikkhepo nāma hatthasaññāya mukhavikārena vacībhedena vā hotīti āha ‘‘hatthasaññāyā’’tiādi. Onītapattapāṇinti ettha onīto pattato pāṇi etassāti onītapattapāṇīti bhinnādhikaraṇavisayoyaṃ saddo bāhiratthasamāsoti āha ‘‘pattato onītapāṇi’’ntiādi. ‘‘Onittapattapāṇi’’ntipi pāṭho, tassattho onittaṃ nānābhūtaṃ vinābhūtaṃ āmisāpanayanena vā sucikataṃ pattaṃ pāṇito assāti onittapattapāṇi , taṃ onittapattapāṇiṃ, hatthe ca pattañca dhovitvā ekamante pattaṃ nikkhipitvā nisinnanti attho. Pattuṇṇapaṭṭapaṭe cāti pattuṇṇapaṭe ca paṭṭapaṭe ca. Tattha pattuṇṇapadese bhavā pattuṇṇā, kosiyavisesātipi vadanti. Paṭṭāni pana cīnapaṭāni. Āyogādīsu āyogoti paṭiāyogo, aṃsabaddhakaṃ pattatthavikādīsu. Bhesajjatelānanti bhesajjasampākena sādhitatelānaṃ. Tumbānīti cammamayatelabhājanāni. Ekamekassa bhikkhuno sahassagghanakaṃ telamadāsīti sambandho.
二十三、佛的位置是一切佛法的发展者。佛位置者，谓佛与比库团体。所谓佛之发展者，即佛最初的创立者。‘尽其所能’之‘尽’指至今之意，‘尽食’指权宜用粮。‘弃置’乃指向受持清净比库弃绝言辞之举，即所谓‘弃言实指’。‘取执手’则指手已被覆纱、布包裹等外在覆盖的手，称作‘包裹纱布手’。‘包纱手’为因有分段不同对象之复合词，属于外在义合。‘包纱手’课程解释为手被各种污垢覆盖，已清净成纱布的手。在此，包纱手者，手与纱布洗净后，置于一侧，此谓其义。‘纱布之上’分别讲述为在纱布场所，也包括纱布自身。纱布乃指中国之纱布。‘结缚’乃指结缚、结合之义，‘小结节症’等指纱布的构成部分。‘药油’乃指以药物熬制之油膏。‘皮革油脂’乃皮革质油脂分割的油膏。单个比库油膏千千石者，谓其分配广泛。
Mahāyāgaṃ yajitvāti mahādānaṃ datvā. Saputtadāraṃ vanditvā nisinnanti puttadārehi saddhiṃ vanditvā nisinnaṃ. Temāsanti accantasaṃyoge upayogavacanaṃ. ‘‘Temāsaṃ sotabbadhammaṃ ajjeva suṇissāmī’’ti nisinnassa taṃ ajjhāsayaṃ pūretvā desitattā vuttaṃ ‘‘paripuṇṇasaṅkappaṃ kurumāno’’ti. Anubandhitvāti anugantvā.
举行大奉献者，即大布施者。儿子亲属敬礼坐下，即与子弟们一同敬礼坐定。谓‘奉献’为完全汇聚的用语。‘奉献后今应听善法’者，表示坐下者充满内心，讲说完备之所作之意。‘随顺’即跟随。
Buddhānaṃ anabhiratiparitassitā nāma natthīti āha ‘‘yathājjhāsayaṃ yathārucitaṃ vāsaṃ vasitvā’’ti. Abhirantaṃ abhiratīti hi atthato ekaṃ. Abhirantasaddo cāyaṃ abhirucipariyāyo, na assādapariyāyo. Assādavasena ca katthaci vasantassa assādavatthuvigamanena siyā tassa tattha anabhirati, tayidaṃ khīṇāsavānaṃ natthi, pageva buddhānaṃ, tasmā abhirativasena katthaci vasitvā tadabhāvato aññattha gamanaṃ nāma buddhānaṃ natthi, vineyyavinayanatthaṃ pana katthaci vasitvā tasmiṃ siddhe vineyyavinayatthameva tato aññattha gacchanti, ayamettha yathāruci. Soreyyādīni anupagammāti mahāmaṇḍalacārikāya vīthibhūtāni soreyyanagarādīni anupagantvā. Payāgapatiṭṭhānanti gāmassapi adhivacanaṃ titthassapi. Gaṅgaṃ nadinti gaṅgaṃ nāma nadiṃ. Tadavasarīti ettha tanti karaṇatthe upayogavacananti āha ‘‘tena avasari tadavasarī’’ti.
诸佛无嗜恶累意者，彼言‘随所好所适安住’。‘嗜恶’实意为一。一“嗜恶”语为对“好适”之变体，不为欢喜变体。有时以欢喜作为住持指称，彼处无嗜恶，即断尽惑者无之，仅为佛。因欢喜住处无余别，故以欢喜作某处的谓。‘索雷城等未至’即大巡逻车已行过之境，未至城镇。‘河之基点’亦指村落或渡口，亦称渡口。‘恒流水’为河之通称。‘基点’乃因便宜说法，谓此恒流水故称基点。
Buddhāciṇṇakathā niṭṭhitā. · 佛陀行仪论已完结。
Samantapāsādikāyāti samantato sabbaso pasādaṃ janetīti samantapāsādikā, tassā samantapāsādikāya. Tatridaṃ samantapāsādikāya samantapāsādikattasminti ettha tatrāti purimavacanāpekkhaṃ, idanti vakkhamānakāraṇavacanāpekkhaṃ. Tatrāyaṃ yojanā – yaṃ vuttaṃ ‘‘samantapāsādikāya vinayasaṃvaṇṇanāyā’’ti, tatra yā sā samantapāsādikāti saṃvaṇṇanā vuttā , tassā samantapāsādikāya saṃvaṇṇanāya samantapāsādikattasmiṃ samantapāsādikabhāve sabbaso pasādajanakatte idaṃ hoti. Kiṃ hotīti āha ‘‘ācariyaparamparato’’tiādi.
‘全面恭敬’者，谓全方位普遍生起恭敬感慨者，称为全面恭敬，或全面恭敬之事。此处‘全面恭敬’之词，诠释尚待前文待解，因为‘此’是指称前述或造因之语。‘三里’指的是“三支法”——“全面恭敬的律藏注解”中所述，如文中所说，该全面恭敬的解释内涵全面恭敬性的全所生起。何谓？谓以“教师世代传承”等。
Ācariyaparamparatoti ‘‘upāli dāsako’’tiādinā (pari. 3). Vuttaācariyaparamparato. Nidānavatthuppabhedadīpanatoti nidānappabhedadīpanato vatthuppabhedadīpanato ca. Tattha bāhiranidānaabbhantaranidānasikkhāpadanidānadassanavasena nidānappabhedadīpanaṃ veditabbaṃ, theravādappakāsanaṃ pana vatthuppabhedadīpanaṃ. Parasamayavivajjanatoti ‘‘sakāya paṭiññāya mettiyaṃ bhikkhuniṃ nāsethā’’tiādīsu (pārā. 384) micchāpaṭipannānaṃ paresaṃ laddhinirākaraṇato, tatoyeva ca attano samayapatiṭṭhāpanena sakasamayavisuddhito.
‘师者世袭’即谓诸如‘伍巴离仆人’等语（注三）。所谓‘师者世袭’。‘缘起地方注释之首’即说示缘起分类地方注释。这里指明外在缘起、内在缘起以及戒学中缘起见解的显示，以缘起分类注察之法应知；被认为是南传注解法门中地方注释。‘方段灭除’指‘与自我认同相关的对同伴持守的歧见使人排拒他人’等教外谬误见的排通过程；由此自我确立自己的时间纯洁性，达到此时自我纯净的明识，称为‘同时间唯净化’。
Byañjanaparisodhanatoti pāṭhasodhanena byañjanaparisodhanaṃ veditabbaṃ, saddasatthānusārena vā nibbacanaṃ dassetvā padanipphattidassanaṃ byañjanaparisodhanaṃ. Vibhaṅganayabhedadassanatoti ‘‘tisso itthiyo’’tiādipadabhājanassa anurūpavasena nayabhedadassanato. Sampassatanti ñāṇacakkhunā sammā passantānaṃ, upaparikkhantānanti attho. Apāsādikanti appasādāvahaṃ. Etthāti samantapāsādikāya. Sampassataṃ viññūnanti sambandho. Tasmā ayaṃ saṃvaṇṇanā samantapāsādikātveva pavattāti yojetabbaṃ. Kassa kena desitassa saṃvaṇṇanāti āha ‘‘vinayassā’’tiādi.
『文句之清净』者，应知此乃透过校正文本而达成文句之清净，或依循声明学之轨则，藉训诂以显示词语之成立，此即文句之清净。『展示分析方法之差别』者，谓依照『三种女人』等词语分析之相应方式，以展示方法之差别。『正观者』者，谓以智慧之眼如实观察者，即审察者之义。『令人不起净信者』，谓引生不净信者。『此处』者，谓于《一切善见》中。与『正观之智者』相联属。故应连结为：此疏释乃正是作为《一切善见》而得以宣说。次问：此乃对谁、所说何法之疏释？故答云『对于律……』等。
Iti samantapāsādikāya vinayaṭṭhakathāya sāratthadīpaniyaṃ · 如是《善见律注》中显示心要义理
Verañjakaṇḍavaṇṇanā samattā. · 韦兰迦篇解释完毕。
Paṭhamo bhāgo niṭṭhito. · 第一部分完结。