Verañjakaṇḍavaṇṇanā · 韦兰迦篇解释
Verañjakaṇḍavaṇṇanā韦兰迦篇解释
Seyyathidanti taṃ katamaṃ, taṃ kathanti vā attho. Aniyamaniddesavacananti attano atthaṃ sarūpena niyametvā niddisatīti niyamaniddeso, na niyamaniddeso aniyamaniddeso. Sova vuccate anenāti vacananti aniyamaniddesavacanaṃ. Tassāti tenātipadassa. Parivitakkoti ‘‘katamesānaṃ kho buddhānaṃ bhagavantānaṃ brahmacariyaṃ na ciraṭṭhitikaṃ ahosī’’tiādinā (pārā. 18) pavatto. Pubbe vā pacchā vāti tenātipadato heṭṭhā vuttapāṭhe vā upari vakkhamānapāṭhe vāti attho. Atthato siddhenāti sāmatthiyato siddhena. Tatridaṃ mukhamattanidassananti tassā yathāvuttayuttiyā paridīpane idaṃ upāyamattanidassanaṃ. Mukhaṃ dvāraṃ upāyoti hi atthato ekaṃ.
譬如说某个词句的含义，亦即他们所解释的意旨。所谓“拟制指示词语”，是指用某种表达形式，将自身之义以固定形态限定并加以指示，这便是拟制指示，不是非拟制指示。所谓“如是说”是指“非拟制指示词语”的言说。因而称为“以彼为过度”。所谓“思维”、即是“佛陀们的清净行持未经久住”的议论(《巴拉摩经》第十八品)生起之前或之后，以此“过度”为基，以先前所说或在上文所说为基础，是其含义。所谓“意趣显著”是指功德完全，能达其所愿。这里所谓仅仅就此为面目指示，依照先说的理义阐明，而称为“度法适量面目指示”，意即以一个适度方便为显现。所谓“面目”亦即门户，面目虽多，实质上只指向同一个意义门户。
Samayasaddo dissatīti sambandho. Assāti samayasaddassa samavāyo atthoti sambandho. Kālañca samayañca upādāyāti ettha kālo nāma upasaṅkamanassa yuttakālo, samayo nāma sarīrabalādikāraṇasamavāyo, te upādāya paṭiccāti attho. Khaṇoti okāso. Buddhuppādādayo hi maggabrahmacariyassa okāso. So eva samayo. Teneva ‘‘ekovā’’ti vuttaṃ. Mahāsamayoti mahāsamūho. Pavanasminti vanasaṇḍe. Samayopi kho te bhaddālīti ettha samayoti sikkhāpadāvilaṅghanassa hetu, ko so? Attano vippaṭipattiyā bhagavato jānanaṃ, so samayasaṅkhāto hetu tassā appaṭividdhoti attho. Bhagavātiādi tassa paṭivijjhanākāradassanaṃ. Uggahamānoti kiñci kiñci uggahetuṃ samatthatāya uggahamāno, sumanaparibbājakassevetaṃ nāmaṃ. Samayaṃ diṭṭhiṃ pavadanti etthāti samayappavādako, mallikāya ārāmo. Sveva tindukācīrasaṅkhātāya timbarurukkhapantiyā parikkhittattā ‘‘tindukācīra’’nti ca, ekāva nivāsā sālā etthāti ‘‘ekasālako’’ti ca vuccati. Atthābhisamayāti yathāvuttassa diṭṭhadhammikasamparāyikassa atthassa hitassa paṭilābhato. Mānābhisamayāti mānappahānā. Pīḷanaṭṭhoti pīḷanaṃ taṃsamaṅgino hiṃsanaṃ, avipphārikatākaraṇaṃ, pīḷanameva attho pīḷanaṭṭho . Santāpoti dukkhadukkhatādivasena santāpanaṃ. Vipariṇāmoti jarāya maraṇena cāti dvidhā vipariṇāmetabbatā abhisametabbo paṭivijjhitabboti abhisamayo, sova abhisamayaṭṭho, pīḷanādīni.
所谓“时机音声出现”，是指连贯关系。所谓“合时”即是时机音声的统一协调，即连贯关系。所谓“时间”和“时机”以此为依赖，时者即是适合抵达的时间，时机指因身力等缘合而成的统一，二者因缘相依而成此义。所谓“瞬时”是契机。佛出世等诸行持的契机即属于此处的时机。此即所谓“时机”。以此称作“唯一”而宣讲。所谓“大时机”，乃指大聚集。所谓“风”、即森林边缘。此处“时机”意为违反佛陀所立清净戒律之缘由，为何？乃因自身的违背行为乃使佛陀觉知，被称为归于“时机”的缘故而未遭违犯。谓“世尊”等等此为其识别标志。所谓“崇高之心”，是指能够把握一定事物之能力，如同精密探求者。称为“崇高之心”，例如聪慧游方僧。所谓“时机见解”即指出时机相关之主张，即与此相关之“马利坷”寺。由自身被柚木树丛环绕的住所称为“柚木叶”，且名为“唯一屋舍”，“唯一庙宇”等。所谓“意义不可得”，乃指顺应已被洞见含义而得法之利益。所谓“我慢不可得”，是指舍弃我慢。所谓“痛苦及折磨”，是指痛苦，是伤害众生且非和平之因，故痛苦即此义。所谓“忧伤”，是指痛苦及悲伤等不快苦感。所谓“改变”，是指衰老与死亡而有之二分变化，须以正知洞察与修习，以得正智覆盖此等，故称“正知覆盖”，意谓痛苦等已覆盖。
Ettha ca upasaggānaṃ jotakamattattā samayasaddassa atthuddhārepi saupasaggo abhisamayasaddo uddhaṭo. Tattha saṅgamavasena paccayānaṃ phaluppādanaṃ paṭi ayanaṃ ekato pavatti etthāti samayo, samavāyo. Vivaṭṭūpanissayasaṅgame sati enti ettha sattā pavattantīti samayo, khaṇo. Sameti ettha saṅkhatadhammo, sayaṃ vā eti āgacchati vigacchati cāti samayo, kālo. Samenti avayavā etasmiṃ, sayaṃ vā tesūti samayo, samūho. Paccayantarasaṅgame eti āgacchati etasmā phalanti samayo, hetu. Saññāvasena vipallāsato dhammesu eti abhinivisatīti samayo, diṭṭhi. Samīpaṃ ayanaṃ upagamanaṃ samayo, paṭilābho. Sammadeva sahitānaṃ vācānaṃ ayanaṃ vigamoti samayo, pahānaṃ. Sammadeva, sahitānaṃ vā saccānaṃ ayanaṃ jānananti samayo, paṭivedho. Evaṃ tasmiṃ tasmiṃ atthe samayasaddassa pavatti veditabbā.
这里连词依照起点的性质，由于时机音声意义确立而引入连结关系的音声，以此为起点，因缘相连而产生果报而归向目标，合称为时机与统一协调。所谓“转换依赖缘合之会合”，意谓众生运转变化，即为时机，契机。所谓“回归”，表示由有所制的事体产生、有所来去。时机为组成部分，或自身的来往运行。所谓“集合”，是指众缘和合。因中介缘合而产生之因果，即为时机因缘。对诸法生起的知觉因妄乱而执着，即不安定所生之心，即见。起点临近、目标靠近，即归依。合适配合之言辞通达彼处而退去，即放弃。合适的真实言辞到达即知道，即透彻觉知。在这各方面应了解时机音声的出现。
Ettha ca samayasaddassa sāmaññena anekatthatā vuttā. Na hi ekasmiṃ atthavisese vattamāno saddo tadaññepi vattati. Tasmā atthā viya taṃtaṃvācakā samayasaddāpi bhinnā evāti gahetabbā. Evaṃ sabbattha atthuddhāresu.
这里对时机音声，一般说法有多义。因为在某一特定意义下出现的音声，同时也会在其他意义上出现。故应认为时机音声如同意义的种子，各有不同。此理适用于各种意义表达的场合。
Tattha tathāti tesu suttābhidhammesu upayogabhummavacanehi. Idhāti vinaye, aññathāti karaṇavacanena. Accantamevāti nirantarameva. Bhāvo nāma kiriyā, kiriyāya kiriyantarūpalakkhaṇaṃ bhāvenabhāvalakkhaṇaṃ, yathā udaye sati cande jāto rājaputtoti. Adhikaraṇañhītiādi abhidhamme samayasaddo kālasamūhakhaṇasamavāyahetusaṅkhātesu pañcasu atthesu vattati, na vinaye viya kāle eva, tesu ca kālasamūhatthā dve tattha vuttānaṃ phassādidhammānaṃ adhikaraṇabhāvena niddisituṃ yuttā. Khaṇasamavāyahetuatthā pana tayopi attano bhāvena phassādīnaṃ bhāvassa upalakkhaṇabhāvena niddisituṃ yuttāti vibhāvanamukhena yathāvuttamatthaṃ samatthetuṃ vuttaṃ. Tattha yasmiñhi kāle, dhammasamūhe vā samaye adhikaraṇabhūte kusalaṃ uppannaṃ, tasmiññeva kāle, dhammasamūhe vā samaye phassādayo hontīti evaṃ adhikaraṇatthayojanā, yasmiṃ pana khaṇe, samavāye hetumhi vā samaye sati vijjamāne kusalaṃ uppannaṃ, tasmiññeva khaṇādimhi samayepi vijjamāne phassādayo hontīti bhāvenabhāvalakkhaṇatthayojanā ca veditabbā.
其中“如此”用以指在经文教义符号上的习惯用语。所谓“这里”即指律藏中所用。所谓“另外”，是以行为动词作标志。所谓“连续不断”，是指不停息。所谓“存在”即行为，此行为具有行为中包含的特征，既行为显现又行为之因，如若月出生则言为“王子出生”。所谓“详细说明之因”，指阿毗达摩中关于时机音声之五种义项：（一）时间聚集之时刻，（二）契机之合，（三）原因之结合，及此领域中两处曾述之接触等法因果关系表达。律藏中则以时间为据，描述法际之时刻。缘因时机方面，前三者以行为因缘为由判定，后两者为接触等性质，须按教法意旨加以说明。时刻合并原因的意义，应理解为此。此处若于某一时间点或法合群中产生善业，必然同时间或合群内产生触等感官作用者，行为表现及行为特征意在说明此义。故此时机具有复合因缘之集合体。若在某时间点、合群中有善业出现，同时在该时间点或合群中存在触等作用，则该时机即具相关之行为表现与特征。
Hoticetthāti ettha yathāvuttaatthavisaye saṅgahagāthā hoti. Aññatrāti suttābhidhammesu. Abhilāpamattabhedoti desanāvilāsato saddamatteneva bhedo, na atthato.
所谓“是即此处”，是指对所述义理作综摄而成的偈颂。所谓“除了”，适用于经文教义。所谓“意义的分类”，乃是说因说法的变化而有音声的音调变化，但不改变实际义理。
Avisesenāti sāmaññena. Iriyāpathotiādīsu iriyāya sabbadvārikakiriyāya patho pavattanaṭṭhānaṃ tabbinimuttakammassa abhāvāti ṭhānādayo iriyāpatho, sova vihāro. Brahmabhūtā seṭṭhabhūtā parahitacittādivasappavattito mettādayo brahmavihāro nāma. Tadavasesā pana mahaggatā sabbanīvaraṇavigamanādisiddhena jotanādiatthena dibbavihāro nāma. Brahmavihārabhāvena visuṃ gahitattā mettādayo idha asaṅgahitā. Ariyānameva vihāroti phalasamāpattiyo ariyavihāro nāma.
无分别是指平等无差别。由路径等起，到路径即诸多通过之路及其所处地点，表示对断除业障的毫无依止，这些位置即路径、静处。由如梵天般圣洁至以利益众生之心起发的慈爱等，称为梵行。除此之外，由于消除诸种障碍及熄灭烦恼者，以光明为目的的称为神通行。以梵行为本的纯净修习，则是此处所说的未混合杂染的慈爱等。只有在圣者的境界中称之为行，即果位得成时所成的圣行。
Rukkhādimūleyeva mūlasaddassa niruḷhabhāvaṃ dassetuṃ aparena mūlasaddena visesetvā ‘‘mūlamūle’’ti vuttaṃ, yathā dukkhadukkhanti (vibha. aṭṭha. 190). Lobhādīnaṃ dosamūlādicittāsādhāraṇattā ‘‘asādhāraṇahetumhī’’ti vuttaṃ.
在树根等处的根音，以其深刻之性显现，用其它根音来加以区别说成“根根”，比如痛苦痛苦等（参见《分别论》190页）。由于贪等诸烦恼的根源具非共通性，故谓之“非共通原因”。
Tattha siyāti tattha verañjāyantiādīsu padesu kassaci codanā siyāti attho. Ubhayathā nidānakittanassa pana kiṃ payojananti? Āha gocaragāmanidassanatthantiādi. Tattha assāti bhagavato.
这里有“在那里”的意思，在“在那里断尽”等词所指的处所中，有时含有勉发之意。缘起及因果连结意（nidānakittana）又有什么用呢？这是为了说明地、畜生、饿鬼、天的示现意等。这里的“有”指的是世尊的有。
Kilamova kilamatho, attano attabhāvassa kilamatho attakilamatho, tassa anu anu yogo punappunaṃ pavattanaṃ attakilamathānuyogo. Vatthukāmārammaṇe sukhe sampayogavasena līnā yuttā, kāmataṇhā , taṃsahacarite kāme sukhe vā ārammaṇabhūte allīnā pavattatīti kāmasukhallikā taṇhā, tassā kāmasukhallikāya anu anu yogo kāmasukhallikānuyogo. Loke saṃvaḍḍhabhāvanti āmisopabhogena saṃvaḍḍhitabhāvaṃ. Uppajjamāno bahujanahitādiatthāyeva uppajjatīti yojanā.
如尘埃般微小的、属于自我本性的苦痛，是自我苦痛之苦，反复相续结合，这称作自我苦痛的相续结合。在时物欢愉和欲望充足、结合良好情况下，欲贪、渴恚协作，欲乐及诸相应处因缘生起的苦，即此欲乐之苦，其相续结合称为欲乐苦之相续结合。在世间因世俗享乐扩大生灭，如此产生，通常为利益大众的目的而生，因此称之为结合。
Diṭṭhisīlasāmaññena saṃhatattā saṅghoti imamatthaṃ vibhāvento āha diṭṭhītiādi. Ettha ca ‘‘yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharatī’’ti (dī. ni. 3.324, 356; ma. ni. 1.492; 3.54; a. ni. 6.12; pari. 274) evaṃ vuttāya diṭṭhiyā. ‘‘Yāni tāni sīlāni akhaṇḍāni…pe… samādhisaṃvattanikāni, tathārūpesu sīlesu sīlasāmaññagato viharatī’’ti (dī. ni. 3.324, 356; ma. ni. 1.492; 3.54; a. ni. 6.12; pari. 274) evaṃ vuttānañca sīlānaṃ sāmaññasaṅkhātena saṅghāto saṅghaṭito samaṇagaṇo, tenāti attho. ‘‘Diṭṭhisīlasāmaññasaṅghātasaṅghātenā’’ti vā pāṭhenettha bhavitabbaṃ, tassa diṭṭhisīlasāmaññabhūtena saṃhananena saṅghāto samaṇagaṇo, tenāti attho. Evañhi pāṭhe saddato attho yuttataro hoti. Assāti mahato bhikkhusaṅghassa.
以见见戒戒的共相而统一集结称为僧团，分别此义即为见等。此处说：“持有此见的是圣者的净行者，因其正确见导致痛苦根绝，与此相称之戒所覆的行持，则名为戒的统一形态。”如此言说后，依戒的共相集合称合僧团或比库众，即于比库传统中所称；“依见戒共相和合而成僧团”，是此处应当通读的义。因此此处所说即为广大比库僧团。
Brahmaṃ aṇatīti ettha brahma-saddena vedo vuccati, so mantabrahmakappavasena tividho. Tattha iruvedādayo tayo vedā mantā, te ca padhānā, itare pana sannissitā, tena padhānasseva gahaṇaṃ. Mante sajjhāyatīti iruvedādike mantasatthe sajjhāyatīti attho. Iruvedādayo hi guttabhāsitabbatāya ‘‘mantā’’ti vuccanti. ‘‘Bāhitapāpattā brāhmaṇo, samitapāpattā samaṇo’’ti yathāvuttamatthadvayaṃ udāharaṇadvayena vibhāvetuṃ vuttañhetantiādi vuttaṃ. ‘‘Samitattā hi pāpānaṃ ‘samaṇo’ti pavuccatī’’ti hi idaṃ vacanaṃ gahetvā ‘‘samitapāpattā ‘samaṇo’ti vuccatī’’ti vuttaṃ, bāhitapāpoti idaṃ pana aññasmiṃ gāthābandhe vuttavacanaṃ. Yathābhuccaguṇādhigatanti yathābhūtaguṇādhigataṃ. Sakiñcanoti sadoso.
梵即无限大，此处以‘梵’名称而谓之梵者，是指三种由智慧而生的思念称为忘记梵。其下三种思维即爱乐等三思，为基础，而虽各自不同但有所依赖，形成该三思念的整体。念即为三思的一体性含义。三思因秘密表达称为‘思念’。如‘外出犯过即婆罗门，持斧犯过即沙门’如是两教义以便区分释义而说。‘因持斧犯过称为沙门’，此言根据闻法而得。‘外出犯过’则在另一韵文中有所标注。其含义如达到真理境界般恩德，彼此和谐相合。由意涵缠绕而发出之语。
Gottavasenāti ettha gaṃ tāyatīti gottaṃ, go-saddena cettha abhidhānaṃ buddhi ca vuccati. Kenaci pārijuññenāti ñātipārijuññādinā kenaci pārijuññena , parihāniyāti attho. Tato paranti verañjāyantiādivacanaṃ. Itthambhūtākhyānatthe upayogavacananti itthaṃ imaṃ pakāraṃ bhūto āpannoti itthambhūto, tassa ākhyānaṃ itthambhūtākhyānaṃ, soyevattho itthambhūtākhyānattho. Atha vā ‘‘itthaṃ evaṃpakāro bhūto jāto’’ti evaṃ kathanattho itthambhūtākhyānattho, tasmiṃ upayogavacananti attho. Ettha ca abbhuggatoti ettha abhi-saddo itthambhūtākhyānatthajotako abhibhavitvā uggamanappakārassa dīpanato, tena yogato taṃ kho pana bhavantaṃ gotamanti idaṃ upayogavacanaṃ sāmiatthepi samāne itthambhūtākhyānadīpanato ‘‘itthambhūtākhyānatthe’’ti vuttaṃ, tenevāha ‘‘tassa kho pana bhoto gotamassāti attho’’ti.
『族姓之故』者：此中，「守护之」故名为族姓——此处「牛」字亦用以表达【名称】与【知识】之义。『因某种衰损』者，即因亲族衰损等某种衰损，义为衰退。『从彼以后』者，即「韦朗加人」等语。『于表示如是情状之义中用业格』者：「如是」即「此种样态」，「成就」即「达到」，故「如是情状者」即「达到此种样态之人」；对彼之陈述，名为「如是情状之陈述」，此即「如是情状陈述义」。或者，『已成为、已生为如此这般之状态』——如是说明之义，即为「如是情状陈述义」，于此义中用业格，此乃其义。此中，「高起」之『abhi』前缀，因照示「凌越而上升之样态」，故为照示「如是情状陈述义」之词；由此，「彼尊果德玛」此一业格语，虽与属格义相同，然因照示「如是情状陈述」，故说『于如是情状陈述义中』；正因如此，乃说：『义为彼尊果德玛者』。
Idaṃ vuttaṃ hoti – yathā sādhu devadatto mātaramabhīti ettha abhisaddayogato itthambhūtākhyāne upayogavacanaṃ kataṃ, evamidhāpi taṃ kho pana bhavantaṃ gotamaṃ abhi evaṃ kalyāṇo kittisaddo uggatoti abhisaddayogato itthambhūtākhyāne upayogavacananti. Sādhu devadatto mātaramabhīti ettha hi ‘‘devadatto mātaramabhi mātari visaye mātuyā vā sādhū’’ti evaṃ adhikaraṇatthe vā sāmiatthe vā bhummavacanassa sāmivacanassa vā pasaṅge itthambhūtākhyānatthajotakena abhisaddena yoge upayogavacanaṃ kataṃ, yathā cettha devadatto mātuvisaye mātusambandhī vā so vuttappakārappattoti ayamattho viññāyati, evamidhāpi bhoto gotamassa sambandhī kittisaddo abbhuggato abhibhavitvā uggamanapakārappattoti ayamattho viññāyati. Tattha hi devadattaggahaṇaṃ viya idha kittisaddaggahaṇaṃ, tattha mātaranti vacanaṃ viya idha taṃ kho pana bhavantaṃ gotamanti vacanaṃ, tattha sādhusaddaggahaṇaṃ viya idha uggatasaddaggahaṇaṃ veditabbaṃ. Kittisaddoti kittibhūto saddo, na kevaloti dassanatthaṃ visesitanti āha ‘‘kitti evā’’ti. Tato kittīti thuti, tassā pakāsako saddo kittisaddoti dassetuṃ ‘‘thutighoso vā’’ti vuttaṃ.
所说义如下：犹如「善哉，提婆达多孝于母亲」——此句中，因连用「abhi」前缀，于「如是情状陈述义」中作了业格；同理，此处「彼尊果德玛如是美好之称誉声高起」，亦因连用「abhi」前缀，于「如是情状陈述义」中作了业格。「善哉，提婆达多孝于母亲」——此句中，本有「提婆达多于母亲领域中善，或与母亲相属」之义，即应用依止格或属格，然因连用照示「如是情状陈述义」之「abhi」前缀，乃改用业格；犹如彼句中，「提婆达多于母亲领域中、与母亲相属，达到所述之样态」——此义得以了知；同理，此处「属于尊果德玛之称誉声，凌越而高起，达到上升之样态」——此义亦得以了知。彼句中取「提婆达多」，如同此处取「称誉声」；彼句中「母亲」一语，如同此处「彼尊果德玛」一语；彼句中取「善哉」一词，如同此处取「高起」一词——应如是知。「称誉声」者，即「成为称誉之声」；为示「不仅如此」而加以简别，故说『唯称誉也』。为显示「从彼称誉而来，即赞叹；宣扬彼之声，名称誉声」，故说『或赞叹之声也』。
So bhagavāti ettha soti pasiddhiyaṃ, yo so samattiṃsa pāramiyo pūretvā sabbakilese bhañjitvā dasasahassilokadhātuṃ kampento anuttaraṃ sammāsambodhiṃ abhisambuddho, so loke atipākaṭoti ‘‘so bhagavā’’ti vuttaṃ. Bhagavāti ca idaṃ satthu nāmakittanaṃ, na guṇakittanaṃ. Parato pana bhagavāti guṇakittanameva. Iminā ca iminā cāti etena arahantiādipadānaṃ paccekaṃ anekaguṇagaṇaṃ paṭicca pavattabhāvaṃ dasseti.
“So bhagavāti”，此谓“世尊”称号也。即指因成就声誉而广为闻知者，此者乃“达至完满禀贤，断除一切烦恼，震撼十方世界，证得无上正觉之圣人”，世间上极为显明之故称“世尊”。而“bhagavā”作为佛之称号，乃名号称谓，非指美德名赞也。相反，美德赞颂之称号称为“bhagavāti”。由此“imina ca imina cāti”表明，如经文所说诸阿拉汉等圣者众多美德之相续，缘此“bhagavāti”得以次第生起，揭示其殊胜之德性。
Suvidūravidūreti dvīhi saddehi ativiya dūreti dasseti, suvidūratā eva hi vidūratā. Savāsanānaṃ kilesānaṃ viddhaṃsitattāti iminā paccekabuddhādīhi asādhāraṇaṃ bhagavato arahattanti dasseti tesaṃ vāsanāya appahīnattā, vāsanā ca nāma nikkilesassāpi sakalañeyyānavabodhādidvārattayappayogaviguṇatāhetubhūto kilesanihito ākāro ciranigaḷitapādānaṃ nigaḷamokkhepi saṅkucitatāgamanahetuko nigaḷanihito ākāro viya. Yāya pilindavacchādīnaṃ vasalavohārādiviguṇatā hoti, ayaṃ vāsanāti gahetabbā. Ārakāti ettha ākārassa rassattaṃ ka-kārassa ca ha-kāraṃ sānussaraṃ katvā niruttinayena ‘‘araha’’nti padasiddhi veditabbā. Evaṃ uparipi yathārahaṃ niruttinayena padasiddhi veditabbā. Yañcetaṃ saṃsāracakkanti sambandho. Puññādīti ādi-saddena apuññābhisaṅkhāraāneñjābhisaṅkhāre saṅgaṇhāti. Āsavā eva avijjādīnaṃ kāraṇattā samudayoti āha ‘‘āsavasamudayamayenā’’ti. ‘‘Āsavasamudayā avijjāsamudayo’’ti (ma. ni. 1.103) hi vuttaṃ. Vipākakaṭattārūpappabhedo tibhavo eva ratho, tasmiṃ tibhavarathe. Saṃsāracakkanti yathāvuttakilesakammavipākasamudayo.
『极远之远处』者：以两词显示极为遥远，因为「极远性」即是「远性」本身。『摧灭了连同习气的诸烦恼』：此语显示，世尊之阿拉汉果位，与辟支佛等人不共，因彼等之习气未断故。所谓「习气」者，即使已无烦恼者，亦因以下之因而令其于通晓一切所知境等三门之运用有所欠缺——此乃由烦恼所安置之形态，犹如长久戴脚镣者，即使镣铐解脱，其步行仍因收缩而有碍，此即由脚镣所安置之形态。此即毕陵达瓦差等人所以有「下贱」等称呼之不当言行，此应取为「习气」。『阿拉汉』者：此中，依语源学，将该词之「a」字母缩短，将「k」字母变为带随喜音之「h」，则依语源理路，「阿拉汉」之词形成立，应如是知。如上，以下亦应各依语源理路了知词形之成立。『此所谓轮回之轮』——此为连词关系。『福等』者：「等」字摄取「非福行」与「不动行」。『诸漏正是无明等之因，故为集』，故说『由漏集所成』。异熟与业生色之区分，即三有本身，即是车——于此三有之车中。「轮回之轮」者，即如上所述烦恼、业、果报之积聚。
‘‘Khandhānañca paṭipāṭi, dhātuāyatanāna ca;
“‘五蕴与境界、六处之因缘’”此为经典语，列示色、受、想、行、识五蕴与色、声、香、味、触、法六处相依并存之理。
Abbocchinnaṃ vattamānā, ‘saṃsāro’ti pavuccatī’’ti. (visuddhi. 2.618; dī. ni. aṭṭha. 2.95 apasādanāvaṇṇanā; saṃ. ni. aṭṭha. 2.2.60; a. ni. aṭṭha. 2.4.199; dha. sa. aṭṭha. nidānakathā; vibha. aṭṭha. 226 saṅkhārapadaniddesa; su. ni. aṭṭha. 2.523; udā. aṭṭha. 39; itivu. aṭṭha. 14, 58; theragā. aṭṭha. 1.67, 99; bu. vaṃ. aṭṭha. 58; paṭi. ma. aṭṭha. 2.1.117; cūḷani. aṭṭha. 6) –
云：“此时中断存在，谓之‘轮回’”，此语出自多部注疏：净除、律传八、难释、分别论、说部规矩科、修多罗、师本传、相应部、优婆塞经注、迦罗佉长老传记、婆沙论、相应部、长部会注等经典卷次处所皆有论述。
Evaṃ vutto saṃsārova cakkaṃ viya paribbhamanato cakkaṃ, tassa cakkassa sabbe arā hatāti sambandho. Anenāti bhagavatā. Bodhīti ñāṇaṃ, taṃ ettha maṇḍaṃ pasannaṃ jātanti bodhimaṇḍo. Kammakkhayakaraṃ ñāṇapharasunti arahattamaggañāṇaṃ vuttaṃ, taṃ chinditabbaṃ abhisaṅkhārasaṅkhātaṃ kammaṃ paricchindatīti dassetuṃ kammakkhayakaravisesanavisiṭṭhaṃ vuttanti veditabbaṃ.
如此所说，轮回如车轮周转不息，此车轮即轮回轮，诸轮则指一切缘起关系。谓之『如世尊所说』。所谓觉悟，是智慧，故此处称觉悟台，如明净的坛场。所谓业尽果成的智慧，谓阿拉汉之道智慧，称之须断除习气所造的业，应证明此业断除，特指具有断灭业种的特性，此处须明知。
Evaṃ katipayaṅgehi saṃsāracakkaṃ tadavasesaṅgehi phalabhūtanāmarūpadhammehi tibhavarathañca tasmiṃ rathe yojitasaṃsāracakkārānaṃ hananappakārañca dassetvā idāni sabbehipi dvādasahi paṭiccasamuppādaṅgehi rathavirahitameva kevalaṃ saṃsāracakkaṃ, tassa araghātanappakārabhedañca dassetuṃ athavātiādi vuttaṃ. Tattha anamatagganti anu anu amataggaṃ, sabbathā anugacchantehipi aviññātakoṭikanti attho. Avijjāmūlakattā jarāmaraṇapariyosānattāti idaṃ saṅkhārādīnaṃ dasannaṃ arabhāvena ekattaṃ samāropetvāti vuttaṃ. Na hi tesaṃ paccekaṃ avijjāmūlakatā jarāmaraṇapariyosānatā ca atthi tathā paṭiccasamuppādapāḷiyaṃ avuttattā. Atha vā tesampi yathārahaṃ atthato avijjāmūlakattaṃ, attano attano lakkhaṇabhūtakhaṇikajarāmaraṇavasena tappariyosānatañca sandhāyetaṃ vuttanti veditabbaṃ. Evañca tesaṃ paccekaṃ arabhāvo siddho hoti.
由此，借某些部分表现轮回车轮，余部表现名色果报等，三界如车上的乘客轮回者及车轮运动的杀灭方式，现在仅凭十二缘起诸支环节，去掉车轮比喻，纯粹作为轮回来说，同时表露区别诸业与灭业之别等，如此宣说。此处所谓无始无尽，意指始终连续不断，亦不可知其终止时。因以无明为根本故，老死循环不息，此由诸行等先行起点而渐次并合为一体所述。并无各自独立之无明根本及老死终止，亦因缘起法不显现。倘若也有分别，则各依自性承受短暂老死之果，故此可知其相续之始亦成立。
Evaṃ sabbākāraṃ saṃsāracakkameva dassetvā idāni yena ñāṇena imassa saṃsāracakkassa arānaṃ chedo bhagavato siddho, tassa dhammaṭṭhitiñāṇassa ‘‘paccayapariggahe paññā dhammaṭṭhitiñāṇa’’nti (paṭi. ma. 4; 1.45) mātikā vuttattā bhavacakkāvayavesu avijjādīsu paccayapaccayuppannattā pariggahavasena pavattiākāraṃ dassetvā parato tassa atthassa nigamanavasena vuttena evamayaṃ avijjāhetūtiādikena paṭisambhidāpāḷisahitena (paṭi. ma. 1.45) pāṭhena sarūpato dhammaṭṭhitiñāṇaṃ, tassa ca tesuyeva avijjādīsu catusaṅkhepādivasena pavattivibhāgañca dassetvā tato paraṃ iti bhagavātiādipāṭhena bhagavato tena dhammaṭṭhitiñāṇena paṭiccasamuppādassa sabbākārato paṭividdhabhāvaṃ dassetvā puna iminā dhammaṭṭhitiñāṇenātiādinā bhagavato tena ñāṇena saṃsāracakkārānaṃ viddhaṃsitabhāvaṃ dassetuṃ tattha dukkhādīsu aññāṇaṃ avijjātiādi vuttaṃ. Tattha tiṇṇaṃ āyatanānanti cakkhusotamanāyatanānaṃ tiṇṇaṃ. Esa nayo tiṇṇaṃ phassānantiādīsupi. Rūpataṇhādivasena cha taṇhākāyā eva veditabbā.
如此全部借轮回车轮显现之义，现在以世尊得证斩断此轮回之智慧，即法住（智慧）的知识，谓十二缘起中诸条件关系，即生起于无明诸缘，以涵摄其转动之理。再以义理归纳，称此为无明缘起等，连缀正解经文，以此明确此法住知之义。又于无明等分门别类，示现感官六处等三门，三即眼、耳、鼻识等处。亦称感触等三种。由色与渴等六个，名渴爱身体等应分辨。
Saggasampattinti kāmasugatīsu sampattiṃ. Tathevāti kāmupādānapaccayā eva. Brahmalokasampattinti rūpībrahmalokasampattiṃ. Tebhūmakadhammavisayassa sabbassāpi rāgassa kilesakāmabhāvato bhavarāgopi kāmupādānamevāti āha ‘‘kāmupādānapaccayāyeva mettaṃ bhāvetī’’ti. Sesupādānamūlikāsupīti diṭṭhupādānasīlabbatupādānaattavādupādānamūlikāsupi yojanāsu. Tatrāyaṃ yojanānayo – idhekacco ‘‘natthi paraloko ucchijjati attā’’ti (dī. ni. 1.85-86 atthato samānaṃ) diṭṭhiṃ gaṇhāti, so diṭṭhupādānapaccayā kāyena duccaritaṃ caratītiādinā, aparo ‘‘asukasmiṃ bhave attā ucchijjatī’’ti diṭṭhiṃ gahetvā kāmarūpārūpabhavūpapattiyā taṃ taṃ kusalaṃ karotītiādinā ca diṭṭhupādānamūlikā yojanā, imināva nayena attavādupādānamūlikā yojanā veditabbā. Aparo ‘‘sīlena suddhi vatena suddhī’’ti asuddhimaggaṃ ‘‘suddhimaggo’’ti parāmasanto sīlabbatupādānapaccayā kāyena duccaritaṃ caratītiādinā sabbabhavesu sīlabbatupādānamūlikā yojanā veditabbā.
所谓天界福报，是欲乐所及功德。此乃欲取着之缘故。所谓梵界功德，是有色梵天界福德，三界有形法一切由爱欲烦恼所生，包括有情界之贪欲。故云『由此欲着缘而修慈爱』。其他分别取着根本有见着、戒着、戒见取着三种称号。例如有的见此生无后世人，则形成见所缘，因见所缘即身行恶业；他者觉身处恶道将致坠落，随欲有形无形生而行各善法，称为见着根本的取着；又有断恶启善者修以戒戒见之取着；由此三种取着称为连结三界的纽带。以此解析业及结果之因缘相续理。
Idāni yassa saṃsāracakkārānaṃ ghātanasamatthassa dhammaṭṭhitiñāṇassa avijjādipaccayapaaggahākāraṃ dassetuṃ kāmabhave ca avijjā kāmabhave saṅkhārānaṃ paccayo hotītiādinā avijjādīnaṃ paccayapaccayuppannabhāvo dassito, tameva ñāṇaṃ avijjādīsu pavattiākārena saddhiṃ paṭisambhidāmaggapāḷiṃ ānetvā nigamanavasena dassento evamayantiādimāha. Visuddhimaggaṭīkāyaṃ pana ‘‘idāni yvāyaṃ saṃsāracakkaṃ dassentena kāmabhave avijjā kāmabhave saṅkhārānaṃ paccayo hotītiādinā avijjādīnaṃ paccayabhāvo saṅkhārādīnaṃ paccayuppannabhāvo dassito, tameva paṭisambhidāmaggapāḷiṃ ānetvā nigamanavasena dassento evamayantiādimāhā’’ti vuttaṃ. Sāratthadīpaniyā vinayaṭīkāyapi ayameva pāṭho likhito. Tattha ca kāmabhave ca avijjātiādinā avijjādīnaṃ paccayapaccayuppannabhāvo saṃsāracakkaṃ dassentena vutto na hoti tassa ca avijjā nābhi, mūlattātiādinā pubbeva dassitattā upari cakkarūpato payogattena upasaṃhārābhāvā ca. ‘‘Api ca tameva paccayapaccayuppannabhāvaṃ nigamanavasena dassento’’ti ca vuttaṃ, na cettha paccayapaccayuppannabhāvo nigamanavasena padhānattena dassito, atha kho paccayapariggahavasappavattaṃ dhammaṭṭhitiñāṇameva yathāvuttapaccayapariggahākārassa nigamanavasena dassitaṃ. Tathā hi ‘‘evamayaṃ avijjā hetu, saṅkhārā hetusamuppannā, ubhopete dhammā hetusamuppannāti paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ. Atītampi addhānaṃ. Anāgatampi addhānaṃ avijjā hetu…pe… dhammaṭṭhitiñāṇa’’nti (paṭi. ma. 1.46) dhammaṭṭhitiñāṇameva padhānattena dassitaṃ. ‘‘Avijjā hetu, saṅkhārā hetusamuppannā’’tiādi pana paccayapariggahe paññā dhammaṭṭhitiñāṇanti (paṭi. ma. mātikā 4; 1.45) vuccamānattā tassa paccayapariggahākāraparidīpanatthaṃ visayattena vuttaṃ, na padhānattena.
此即世尊所证斩断轮回诸结所展现智慧，示现无明是欲生死所根本，欲生死是行之缘等，示现无明等缘起状态。此智慧将依正分类引证经典，缘起相续理一一阐明，用智慧之道明之。清净道论注中亦记载此法，谓于欲生死无明等缘起境界作轮回示现，其无明非本体不存，已被先前轮回境界证见，所以现轮回即为其延续，不是独立始终。且引经证无明为生欲生死诸爱所根因，故有此缘起法。此外，所言递着缘起智慧用以阐明境界间之因果，不是主要用以说明因缘起法，而是为阐发其缘着性质。
Ayañhettha attho – evanti anantare vuttanayena ayaṃ avijjā saṅkhārānaṃ hetu, saṅkhārā ca tena hetunā samuppannā. Ubhopeteti yasmā ayaṃ avijjā paraparikappitapakatiissarādi viya ahetukā niccā dhuvā na hoti, atha kho ‘‘āsavasamudayā avijjāsamudayo’’ti (ma. ni. 1.103) vacanato sayampi sahetukā saṅkhatā aniccāyeva hoti, tasmā ubhopete avijjāsaṅkhārā hetusamuppannāyeva. Itīti evaṃ yathāvuttanayena paccayapariggaṇhane yā paññā, taṃ dhammānaṃ ṭhitisaṅkhāte kāraṇe yāthāvato pavattattā dhammaṭṭhitiñāṇaṃ nāmāti.
此处意旨——因上述宣说，无明为行使能生起之因，行为因而生。言二者因缘生成，因无明非自生、非固有、非永恒，乃由烦恼等相续而成，故无明与行为连锁生起。依此合理解释及分类，此智慧称为法住智慧，因缘圆成之故，故可知其名。
Ettha hi ñāṇassa visayavibhāvanavaseneva avijjādīnaṃ paccayādibhāvo vutto, na padhānattena, ñāṇameva panettha padhānato vuttaṃ, tasmā etassa ñāṇassa paccayapariggahākāradassanatthameva heṭṭhāpi kāmabhave ca avijjātiādinā avijjādīnaṃ paccayādibhāvo vutto, idhāpi nigamanavasena upasaṃhaṭo, na bhavacakkadassanatthanti ayamettha attano mati.
此乃因知见相分别的缘起，如无明等诸缘起之理已被说出，非以焦点为先，唯独此处以知见为重点而声明。因由此知见的缘起构造所显，甚至在欲界亦说因无明等而生诸缘起。如同最终结论所摄聚，并非为生死轮回之见，此乃自心所识。
Tattha ca paccayuppannadhammesu adiṭṭhesu hetūnaṃ paccayabhāvopi na sakkā daṭṭhunti ‘‘saṅkhārā hetusamuppannā’’ti paccayapariggahañāṇaniddese (paṭi. ma. 1.45) paccayuppannadhammānampi gahaṇaṃ katanti veditabbaṃ. Etena nayenāti avijjāyaṃ vuttanayena saṅkhārā hetu, viññāṇaṃ hetusamuppannantiādinā sabbāni jātipariyosānāni padāni vitthāretabbāni.
关于缘起法中缘起之物及未见之缘，虽称行蕴为因，然依缘知所示，即便未见因果，亦须明了缘起法中诸缘起法之取摄。故以此理说，无明为本，诸行乃从因起，识亦为因而生等说，当详细阐释生死之轮回各节。
Evaṃ paṭisambhidāmaggapāḷiyā dhammaṭṭhitiñāṇassa avijjādīsu pavattiākāraṃ dassetvā idāni tassa tesu paccayesu aññehipi ākārehi pavattiākāraṃ dassetuṃ tatthātiādi vuttaṃ. Tattha tatthāti tesu paṭiccasamuppādaṅgesu. Saṅkhippanti ettha avijjādayo hetusāmaññena phalasāmaññena vāti saṅkhepo, saṅgaho, koṭṭhāso rāsīti attho. So pana jātito duvidhopi kālabhedavasena catubbidho jāto. Paccuppanno addhāti anuvattati. Taṇhupādānabhavā gahitā kilesakammasāmaññato tadavinābhāvato ca. Avijjādikilesavaṭṭampi vipākadhammadhammatāsarikkhatāya idha kammavaṭṭamevāti āha ime pañca dhammātiādi. Vipākā dhammātiādīsu kammajaarūpakkhandhānameva vipākasaddavacanīyattepi nāmarūpādipadesu rūpamissampi phalapañcakaṃ arūpappadhānatāya ca tabbahulatāya ca ‘‘vipākavaṭṭa’’nti vuttaṃ. Vipākappadhānaṃ vaṭṭaṃ, vipākabahulaṃ vā vaṭṭanti attho. Kammajapariyāyo vā ettha vipāka-saddo daṭṭhabbo. Jātijarāmaraṇāpadesenāti paramatthadhammavinimuttajātijarāmaraṇaṃ nāma natthīti tadapadesena tesaṃ kathanena taṃmukhenāti attho. Ākirīyanti pakāsīyantīti ākārā, avijjādisarūpā, tato paccayākāratoti attho. Eko sandhīti avicchedappavattihetubhūto hetuphalasandhi, dutiyo phalahetusandhi, tatiyo hetuphalasandhīti daṭṭhabbaṃ.
因此在论理三藏文中，于无明等缘起法呈现其发生方式，现今亦当以他种方式示现其发生。此处所言之“那里”指缘起支节中之个别支节。略言无明等为因，果为共因，因果之聚合、集合、部分、团块之意也。生即依时间差别分四种出生。所生从过去相继延续。渴取、取及存在为烦恼业之共因，因其断灭亦非一无所有。无明及烦恼轮回所生，因果理应明辨，即所谓五法。于因果诸法中，视业为果，且于名色等法分别形态及无形主导特质称之为“果轮回”。意即果轮之延续与果多所生法也。此所谓果轮延续或果大延续。此处业果名称应掌握。所说生、老死，即真理上超越万法之生、老死，非此类法所说，以此表明含义。所谓显现即显示之意，涵无明等相，故此称为缘起形态。三合则是一种无间断延续之因果联合、果之因续合、第三为因果续合，此应知。
Evaṃ dhammaṭṭhitiñāṇassa avijjādīsu anekehi pakārehi pavattiākāraṃ dassetvā idāni tehi, avuttehi ca sabbehi ākārehi bhagavato paṭiccasamuppādassa paṭividdhabhāvaṃ, tassa ca ñāṇassa dhammaṭṭhitiñāṇasaddappavattinimittataṃ paṭisambhidāpāḷinayena dassetuṃ upasaṃhāravasena iti bhagavātiādi vuttaṃ. Tattha itīti vuttappakāraparāmasanaṃ, tenāha catusaṅkhepantiādi. Sabbākāratoti idha kāmabhave ca avijjā kāmabhave saṅkhārānaṃ paccayotiādinā idha vuttehi ca avuttehi ca paṭiccasamuppādavibhaṅgādīsu (vibha. 225 ādayo) āgatehi sabbehi pakārehi paṭivijjhati. Tanti yena ñāṇena bhagavā evaṃ jānāti, taṃ ñāṇaṃ. Ñātaṭṭhenāti jānanaṭṭhena. Pajānanaṭṭhenāti paṭivijjhanaṭṭhena.
如此论理三藏中知见，对无明诸处多方显现其发生之相。现以彼等与所说各种相，为示现世尊缘起法之反证，及其与知见真理之相关，作综合归纳总结而称论曰“世尊所说”。此处“此时”谓言其开示之意。所谓四略言，即一切方式在此皆悉以无明、欲界中缘起行蕴为因等，均乃缘起法分解法中所见诸法，众多开示均载于此。如是之知，是佛真实之知。所谓知，依正知，正见等以为知。
Idāni yamidaṃ dhammaṭṭhitiñāṇaṃ paccayapariggahākārabhedehi saddhiṃ papañcato dassitaṃ, tasmiṃ araghāte etassa upayogitaṃ dassetuṃ iminā dhammaṭṭhitiñāṇenātiādi vuttaṃ. Tattha dhammaṭṭhitiñāṇena are hanīti sambandho. Kathanti? Āha ‘‘te dhamme’’tiādi. Te avijjādike dhamme mahāvajirañāṇāvudhena tena dhammaṭṭhitiñāṇena yathābhūtaṃ ñatvā tena balavavipassanāvudhena nibbindanto ariyamaggāvudhena virajjanto vimuccanto are hanīti yojanā. Ariyamaggañāṇampi hi kiccato samudayasaccādibodhato ‘‘dhammaṭṭhitiñāṇa’’nti vuccati.
今以此论理三藏中知见，于缘起的现象与分类依据，同等广演说义。特于此理所起之用，今以此论理知见为表达。何谓理知见为灭除荒恶之联结？其说曰：“彼等诸法”起意。彼等谓无明等法，借由如大坚固知见兵器，凭此理知境界实相，因其强力慧观，生起厌弃心，具足圣道威力而净除烦恼，即为断除烦恶。圣道之知，乃于苦集诸谛了达而称为“论理知见”。
Ekekaṃ dhammakkhandhaṃ ekekavihārena pūjemīti dhammakkhandhaṃ ārabbha pavattāpi vihārakaraṇapūjā bhagavati pemeneva pavattattā sadhātukādicetiyapaṭimaṇḍitattā ca bhagavatova pūjāti āha bhagavantaṃ uddissātiādi. Kilesārīna so munīti ettha niggahītalopo, kilesārīnaṃ hatattāti attho. Paccayādīna cārahoti etthāpi niggahītalopo daṭṭhabbo.
各蕴法当分别宝重，虽经论述，蕴法开显其存在，守持者以爱敬诸蕴，犹如依恭敬圣灵，敬礼佛陀。所谓克服烦恼者，此应尤见为其缩写。亦取缘起之头尾形态，提示因缘法理，亦当视为缩写。
Sammāsambuddhoti ettha saṃ-saddo sayanti atthe pavattatīti āha ‘‘sāma’’nti, aparaneyyo hutvāti attho. Sabbadhammānanti idaṃ kassaci visayavisesassa aggahitattā siddhaṃ. Padesaggahaṇe hi asati gahetabbassa nippadesatāva viññāyati, yathā dikkhito na dadātīti. Evañca katvā atthavisesānapekkhā kattariyeva buddha-saddasiddhi veditabbā kammavacanicchāya abhāvato. ‘‘Sammā sāmaṃ buddhattā sammāsambuddho’’ti ettakameva hi idha saddato labbhati. Sabbadhammānanti idaṃ pana atthato labbhamānaṃ gahetvā vuttaṃ, na hi bujjhanakiriyā avisayā yujjati. Abhiññeyyeti lakkhaṇādito aniccādito ca abhivisiṭṭhena lokiyalokuttarañāṇena jānitabbe catusaccadhamme. Pariññeyyeti aniccādivasena paricchinditvā jānitabbaṃ dukkhaṃ ariyasaccamāha. Pahātabbeti samudayasaccaṃ. Sacchikātabbeti nirodhasaccaṃ. Bahuvacananiddeso panettha sopādisesādikaṃ pariyāyasiddhaṃ bhedaṃ apekkhitvā kato.
关于“正自觉者”的称谓，在此语境中，合成词的意义可以理解为“在此教法中成立的名称”，因此称之为“正（完）全明智”。“善缘”指此名称未涉及特定事务，是广泛涵盖一切法的通称。词义的把握在于：当词组含有依附所取的成分时，应理解取其依附项，而非字面意义，如“未授记”不必解作否定，须依当时语境体会。以此类推，经由详尽论证，正自觉者这一名号专指佛陀，即因其具备觉悟之功德，故得此称谓。所谓“完备、善缘成就的佛”，此语仅此处出现。将其视为普遍涵盖一切事物之称谓时，无法显现其深义，也就难以称为佛名。所谓“知显”，即凭具足的内在功德而成立之称谓。
“超越了普通认识之义”，其内涵本应通过广博的智慧观察来领悟。所谓“可证”，指须凭借具有世界和超世界之知识的第一义智来认识四圣谛真相。所谓“彻悟”，即除粗略的无常等知见之外，深入辨析“苦”之真义；所谓“舍弃”，是指断除集谛；所谓“真实证得”，则是灭谛的实现。本文大量使用复数，是标示含有次要意义及诸多解释之义。此处的阐述，依据的是诸义集成的经过确认的差别理解。
Abhiññeyyanti gāthāya pahātabbabhāvetabbānaṃ samudayamaggasaccānaṃ hetudhammānaṃ gahaṇeneva tapphalānaṃ dukkhasaccanirodhasaccānampi siddhito pariññātabbañca pariññātaṃ sacchikātabbañca sacchikatanti idampettha saṅgahitamevāti daṭṭhabbaṃ, tenāha ‘‘tasmā buddhosmī’’ti. Yasmā cattāripi saccāni mayā buddhāni, tasmā sabbampi ñeyyaṃ buddhosmi, abbhaññāsinti attho.
关于“可证知”的解释，通过偈语指出：应断除、分析应断除的苦及苦集（因缘），把握苦、集、灭、道四圣谛的成就，诸圣谛已成自在证悟的境地，且已真实证取。这是本义之核心，因此佛言：“由此我是佛”。因为我已证得这四圣谛，故此我为佛，意谓通过彻底的认识和觉悟而成佛。这彰显了究竟的智慧与正觉的联系。
Vicittavisayapatthanākārappavattiyā taṇhā dukkhavicittatāya padhānakāraṇanti āha ‘‘mūlakāraṇabhāvenā’’ti. Ubhinnanti cakkhussa taṃsamudayassa ca. Appavattīti appavattinimittaṃ, na abhāvamattaṃ. Tassa avatthuttā sappaccayattādianekabhedā sabbasaṅgahitā. Nirodhappajānanāti sacchikiriyābhisamayavasena nirodhassa paṭivijjhanā. Ekekapaduddhārenāpīti cakkhu cakkhusamudayotiādinā ekekakoṭṭhāsaniddhāraṇenāpi, na dukkhasaccādisāmaññato evāti adhippāyo. Taṇhāyapi saṅkhāradukkhapariyāpannatāya pariññeyyattā dukkhasaccabhāvaṃ dassetuṃ ‘‘cha taṇhākāyā’’ti vuttaṃ. Yasmiṃ pana attabhāve sā uppajjati, tassa mūlakāraṇabhāvena samuṭṭhāpikā purimabhavasiddhā taṇhā samudayasaccanti gahetabbā. Kasiṇānīti kasiṇārammaṇāni jhānāni. Dvattiṃsākārāti kesādayo tadārammaṇajjhānāni ca. Nava bhavāti kāmabhavādayo tayo saññībhavādayo tayo ekavokārabhavādayo tayo cāti nava bhavā. Cattāri jhānānīti ārammaṇavisesaṃ anapekkhitvā sāmaññato cattāri jhānāni vuttāni. Vipākakiriyānampi yathārahaṃ sabbattha saṅgaho daṭṭhabbo. Ettha ca kusaladhammānaṃ upanissayabhūtā taṇhāsamuṭṭhāpikāti veditabbā, kiriyadhammānaṃ pana tassa attabhāvassa kāraṇabhūtā taṇhā. Anulomatoti ettha avijjā dukkhasaccaṃ, taṃsamuṭṭhāpikā purimataṇhā āsavā samudayasaccanti yojetabbaṃ. Saṅkhārādīsu pana avijjādayova samudayasaccabhāvena yojetabbā. Tenāti tasmā.
关于那种破坏内心主体地位的分别的生起方式，称之为“渴爱；渴爱因”。两者均出自眼识及其因缘中。“绝灭”不意为不存在，而是指导致绝灭的条件或缘由。对此应当深入分析各种前提，诸多相互条件汇聚而成。所谓“断除现象的生起”，乃通过真实体验修成的觉知。片语“逐节确认”意指从眼识及其生起处各段分别测定，而非笼统的苦谛闸断。
对于因渴爱而致行苦的累积，凭其理应洞察诸苦的存在，故明言渴爱为世界的根本原因。及至己身中此法生起者，谓基本因渴爱；此因引发了前世及未来续存，于是称为“生起缘”；其诸如“遍”者，乃是指内观禅定；“三十二相”指头发等身相；“九有”即欲界等九种生死；“四禅”则是无对境专注之禅。对于果报事宜，应当全面系统考察。此中渴爱乃善业所依缘，业则为其自身存在因。所谓“相顺”，指无明造作苦的圣谛根本因缘——即根本贪欲烦恼，应与行为善恶法相互结合。从而得出此即本节关键所在。
Vijjāti attano visayaṃ viditaṃ karotīti vijjā. Sampannattāti samannāgatattā, sampuṇṇattā vā. Tatrāti ambaṭṭhasutte. Manomayiddhiyāti ettha ‘‘idha bhikkhu imamhā kāyā aññaṃ kāyaṃ abhinimminātī’’ti (dī. ni. 1.236) vuttattā sarīrabbhantarajhānamanena aññassa sarīrassa nibbattivasena pavattā manomayiddhi nāma, sā atthato jhānasampayuttā paññāyeva. Satta saddhammā nāma saddhā hirī ottappaṃ bāhusaccaṃ vīriyaṃ sati paññā ca. Gacchati amataṃ disanti dukkhanittharaṇatthikehi daṭṭhabbato amataṃ nibbānameva disaṃ gacchati, iminā ca caraṇānaṃ sikkhattayasaṅgahitaariyamaggabhāvato nibbānatthikehi ekaṃsena icchitabbataṃ dasseti. Idānissā vijjācaraṇasampadāya sāvakādiasādhāraṇataṃ dassetuṃ tattha vijjāsampadātiādi vuttaṃ. Tattha āsavakkhayavijjāvasena sabbaññutā sijjhati, caraṇadhammabhūtesu jhānesu antogadhāya mahākaruṇāsamāpattiyā vasena mahākāruṇikatā sijjhatīti āha ‘‘vijjā…pe… mahākāruṇikata’’nti. Yathā tanti ettha tanti nipātamattaṃ, yathā aññopi vijjācaraṇasampanno buddho niyojeti, tathā ayampīti attho. Tenāti anatthaparivajjanaatthaniyojanena. Attantapādayoti ādi-saddena parantapaubhayantapā gahitā. Asajjamāno bhavesu apaccāgacchantoti pahīnānaṃ punānuppattito na puna upagacchanto.
所谓“知”，即明了自身境界并据此而作行为。
“具足”，即完备饱满，是为具足之义。此乃《阿含经·荼毘经》所释。所谓“心识幻化”，意指“此处比库以此身为他身而发生的心识幻化”，实指比库通过身心禅定，生起了对他身的观照，此称“心识幻化”。其实质为依禅境联结的智慧。
“七种圣法”谓信、羞耻、惭愧、多闻、精进、念及慧。
“由此法得以安住，不移于死”。其由离苦而得之常乐，诸修习者当遵循此菩萨道，以达涅槃。
依考目前修证之资粮而示众，称为具足慧学。具足之慧如破除烦恼之智；顺本修持正法禅定，至大悲观心降伏内藏恶想，称此为“智、行具足大悲心”，经由文字中“智……大悲”之表述，应即此义。
“此如是”，即与其他同样具足慧行之佛平等。此为无益背弃及无障碍连结之义。所谓“根本足”，指双脚被牢牢抓稳；谓先于恶趣中辗转反复，不复再堕恶趣。
Tatrāti yuttavācābhāsane sādhetabbe cetaṃ bhummaṃ. Abhūtanti abhūtatthaṃ. Atacchanti tasseva vevacanaṃ. Anatthasaṃhitanti pisuṇādidosayuttaṃ. Sammāgadattāti sundaravacanattā, gadanaṃ gado, kathananti attho. Sundaro gado vacanamassāti ‘‘sugado’’ti vattabbe niruttinayena da-kārassa ta-kāraṃ katvā ‘‘sugato’’ti vuttaṃ.
此处“应当依法解说，选择合适语言使心耐受”。“无根”即无根基、无实性之意。
“非实”是指与现实不合。“无益”意谓含有恶毒与怨恨等不善品质。
“正授”（sammāgadatā），谓辞句优美通顺，意义真切，故称美言。以“美语”为例，即“sugata”的语音规则变化，拆音成“su-gata”，翻作“善逝”、“善说者”等。
Sabhāvatoti dukkhasabhāvato. Lokanti khandhādilokaṃ. Yathāvuttamatthaṃ suttato āha yatthātiādi. Tattha yatthāti yasmiṃ lokantasaṅkhāte nibbāne. Tanti lokassantaṃ, okāsaloke kāyagamanena ñātabbaṃ pattabbanti nāhaṃ vadāmīti yojanā. Idañca rohitadevaputtena lokassa kāyagativasena antagamanassa pucchitattā vuttaṃ. Appatvā lokassantanti khandhādilokaṃ sandhāya vuttaṃ.
“悉为苦质”谓事物皆有苦性。
“世间”指五蕴等构成之世。
《经》中明确说明“处所”等语句为“所入处”；此处“在……之处”指众生于广义世间中所达之涅槃界。此意当通过《经》义解——谓于现世以身得见歇尽之境，也可理解为天上等闻名之安住境。
此义据天子罗睺罗问世界轮回身后之证，故称“得知出世间安乐境，此非吾所言”。
此中“超越世间”指皆归于五蕴及其相关际遇。
Kinte padasā okāsalokaparibbhamanena, parimitaṭṭhāne eva taṃ ñāṇagamanena gacchantānaṃ dassemīti dassento api cātiādimāha. Tattha byāmamatte kaḷevareti sarīre. Tena rūpakkhandhaṃ dasseti. Sasaññimhīti saññāsīsena vedanādayo tayo khandhe. Samanaketi viññāṇakkhandhaṃ. Lokanti khandhādilokaṃ, dukkhanti attho. Lokanirodhanti nibbānena lokassa nirujjhanaṃ, nibbānameva vā. Adesampi hi nibbānaṃ yesaṃ nirodhāya hoti, upacārato tannissitaṃ viya hotīti ‘‘byāmamatte kaḷevare lokanirodhampi paññapemī’’ti vuttaṃ, cakkhu loke piyarūpaṃ, sātarūpaṃ, etthesā taṇhā nirujjhamānā nirujjhatītiādīsu (dī. ni. 2.401; vibha. 204) viya. Kudācananti kadācipi. Appatvāti aggamaggena anadhigantvā. Tasmāti yasmā taṃ gamanena pattuṃ na sakkā, tasmā. Haveti nipātamattaṃ, ekaṃsatthe vā . Lokavidūti sabhāvādito khandhādijānanako. Catusaccadhammānaṃ abhisamitattā samitāvī, samitakilesoti vā attho. Nāsīsati na pattheti appaṭisandhikattā.
然而，由于语言的有限性，如同被环绕于狭小的土地范围内，知识之行只能在有限的范围中展开。即使有所显示，也只能在限定的场所显现。此处所称的“瘦长的树枝”是指身体。它显现出色蕴。所谓“以想为伴”是指由于有想所依的缘故，触、受等三种蕴出现。所谓“与彼共同”是指识蕴即识摄蕴。所谓“世界”是指由五蕴构成的世界，“苦”则是其义理。所谓“世界的灭除”是借涅槃来说明世间的止息，亦用涅槃一词。关于涅槃的指称，是指借“止止者”而得此灭除，如同“瘦长的树枝是世界止息者”的比喻所言。眼识在世间缘起美丽与可爱的形象，是由此诸渴爱之熄灭而熄灭（详见戒律经第2卷401页及《大毗婆沙论》第204节）。“何时一次”是指偶尔。“未得”是说未能及时得到最高境界。谓因不能由彼境界而得解脱，故曰“失之瓶器而无以舍得”，此为全体义。所谓“涅槃者，是由本性为世界灭尽者”也。对“涅槃”的指称，依其无障碍之趣而成。
Evaṃ saṅkhepato lokaṃ dassetvā idāni vitthārato taṃ dassetuṃ api ca tayo lokātiādi vuttaṃ. Tattha indriyabaddhānaṃ khandhānaṃ samūhasantānabhūto sattaloko. So hi rūpādīsu sattavisattatāya ‘‘satto’’ti ca, lokiyanti ettha kammakilesā tabbipākā cāti ‘‘loko’’ti ca vuccati. Anindriyabaddhānaṃ utujarūpānaṃ samūhasantānabhūto okāsaloko. So hi sattasaṅkhārānaṃ ādhārato ‘‘okāso’’ti ca, lokiyanti ettha tassādhārā ca ādheyyabhūtāti ‘‘loko’’ti ca pavuccati. Indriyānindriyabaddhā pana sabbeva upādānakkhandhā paccayehi saṅkhataṭṭhena lujjanapalujjanaṭṭhena ca ‘‘saṅkhāraloko’’ti ca vuccati. Āharati attano phalanti āhāro, paccayo. Tena tiṭṭhanasīlā uppajjitvā yāva bhaṅgā pavattanasīlāti āhāraṭṭhitikā, sabbe saṅkhatadhammā. Sabbe sattāti ca imināpi veneyyānurūpato puggalādhiṭṭhānattā desanāya saṅkhārāva gahitā.
如此简要地说明了世间，现欲详尽展开以说明所谓“世间”三者等义。此处所说因感官束缚而成的五蕴集体称为“有情世界”。因为生于色等诸界者称为“有情”，总数为二十五；称为“世界”的因有善恶业及业报，故名之为“世间”。非由感官束缚的高等净色集体称为“空界世界”，因依于七众造作而成名“空界”，其依托之体即为其所治者，也说为“世界”。感官及非感官束缚皆未具足的五蕴称为“造作世界”，因诸事诸法依因缘而生起、兴盛及消灭，故曰造作之世界。此外，有形的果报称为“饮食/食粮”，为造作及果报之条件。于是由依止于此生存的性质，谓之世间；因诸造作成熟，悄然生起否灭；一切皆属于造作法范畴。因以此而成不同作意的众生对法的执著，故名为造作之世。
Yāvatā candimasūriyā pariharantīti yattake ṭhāne candimasūriyā parivattanti pavattanti. Virocanāti tesaṃ virocanahetu obhāsanahetūti hetumhi nissakkavacanaṃ. Disā bhantīti sabbā disā yāvatā vigatandhakārā paññāyanti. Atha vā disāti upayogabahuvacanaṃ. Tasmā virocamānā candimasūriyā yattakā disā bhanti obhāsentīti attho. Tāva sahassadhā lokoti tattakena pamāṇena sahassappakāro okāsaloko, sahassacakkavāḷānīti attho. Etthāti sahassacakkavāḷe. Vasoti iddhisaṅkhāto vaso vattatīti attho.
所谓月日周转，指的是月亮与太阳每日在天空循环运行。所谓光明，乃此二者发光之因及显现之因，其说法取决于此因故而立。所谓方位光明，是指诸方位皆无障碍而明亮。或言“诸方”乃指多种用法。故当太阳月亮循环运动时，即所谓方位明亮的意思。所谓千数世界，即以此为量度称出众多世界，乃指拥有千个太阳之世界，即千个光轮。所谓“世间”在此即指千个太阳光轮熠熠生辉之世界。所谓“存在”乃称述炫耀之意。
Tampīti tividhampi lokaṃ. Assāti anena bhagavatā saṅkhāralokopi sabbathā viditoti sambandho. Eko lokoti yvāyaṃ heṭṭhā vuttanayena sabbasaṅkhatānaṃ paccayāyattavuttito tena sāmaññena saṅkhāraloko eko ekavidho, esa nayo sesesupi. Sabbatthāpi lokiyadhammāva lokoti adhippetā lokuttarānaṃ pariññeyyattābhāvā. Upādānānaṃ ārammaṇabhūtā khandhā upādānakkhandhā. Satta viññāṇaṭṭhitiyoti tathā tathā samuppannā pajāyeva vuccanti. Nānattakāyā nānattasaññino, nānattakāyā ekattasaññino, ekattakāyā nānattasaññino, ekattakāyā ekattasaññino, heṭṭhimā ca tayo āruppāti imā sattavidhā pajāyeva viññāṇaṃ tiṭṭhati etthāti viññāṇaṭṭhitiyo nāma. Tattha nānattaṃ kāyo etesamatthīti nānattakāyā. Nānattaṃ saññā etesanti nānattasaññino. Saññāsīsenettha paṭisandhiviññāṇaṃ gahitaṃ, esa nayo sesesupi.
此处所说的世界共分三种。当世尊以此教授时，亦包含造作世界，总体而言皆广为人知。所谓一者世界，因由一切有形法因缘所致，故名为一者。此世界推及余界。然而一切世间法，普遍称为世间，唯不涵盖世外圣境的明了度境。所谓执著着作缘起五蕴者即为执著蕴。因七种识立，故谓七识成住。此七有各种形体及不同境界，有形体中异与同，异体对应同想，同体对应异想，异体异想，同体同想皆有别，且至下品界三无色界，七识在内皆有成住。此即七识成住之义。所谓异体谓各有其形，异想谓各有其识想。此中执著识即为续识，此理亦详述。
Tattha sabbamanussā ca cha kāmāvacaradevā ca nānattakāyā nānattasaññino nāma. Tesañhi aññamaññaṃ visadisatāya nānā kāyo, paṭisandhisaññā ca navavidhatāya nānā. Tīsu paṭhamajjhānabhūmīsu brahmakāyikā ceva catūsu apāyesu sattā ca nānattakāyā ekattasaññino nāma. Tesu hi brahmapārisajjādīnaṃ tiṇṇampi sarīraṃ aññamaññaṃ visadisaṃ, paṭisandhisaññā pana paṭhamajjhānavipākavasena ekāva, tathā āpāyikānampi, tesaṃ pana sabbesaṃ akusalavipākāhetukāva paṭisandhisaññā. Dutiyajjhānabhūmikā ca parittābha appamāṇābha ābhassarā ekattakāyā nānattasaññino nāma. Tesañhi sabbesaṃ ekappamāṇova kāyo, paṭisandhisaññā pana dutiyatatiyajjhānavipākavasena nānā hoti. Tatiyajjhānabhūmiyaṃ parittasubhādayo tayo, catutthajjhānabhūmiyaṃ asaññasattavajjitā vehapphalā, pañca ca suddhāvāsāti navasu bhūmīsu sattā ekattakāyā ekattasaññino nāma. Ābhānānattena pana sabbattha kāyanānattaṃ na gayhati, saṇṭhānanānatteneva gayhatīti. Asaññasattā viññāṇābhāvena viññāṇaṭṭhitisaṅkhyaṃ na gacchanti. Nevasaññā nāsaññāyatanaṃ pana yathā saññāya, evaṃ viññāṇassāpi sukhumattā nevaviññāṇaṃ nāviññāṇaṃ, tasmā paribyattaviññāṇakiccavantesu viññāṇaṭṭhitīsu na gayhati. Tasmā sesāni ākāsānañcāyatanādīni tīṇiyeva gahitāni, tehi saddhiṃ imā satta viññāṇaṭṭhitiyoti veditabbā.
此中所有人及欲界天，均属异体异想的种类。由于相互独立，故形体千差万别，续识种类亦多。于三禅初地、梵身四果和四禅八禅中，众生虽异形相，但皆同想续识共存。于梵界诸处身灭后的续识，则同体异想各异。于二禅地则光明较少而范围较广，续识虽同一身体但异想繁多。于三禅地诸光明明亮色射，四禅地离欲诸天有光无想，五清净处及九禅地中众生均同体同想。由于光明差别，不能将身体统一于一处，但聚合统一为身体。无想天不以识光数达成成住识数，由此而不论初禅识田至四禅识田，皆有不同续识。且无想非无想界以识为续，依识虽微妙而非常识非常无识，故在转变识种时并不涵盖续识。余三界所含空处等皆属三种，合称七识成住。
Aṭṭha lokadhammāti lābho alābho yaso ayaso nindā pasaṃsā sukhaṃ dukkhanti ime aṭṭha lokassa sabhāvattā lokadhammā. Lābhālābhādipaccayā uppajjanakā panettha anurodhavirodhā vā lābhādisaddehi vuttāti veditabbā. Nava sattāvāsāti heṭṭhā vuttā satta viññāṇaṭṭhitiyo eva asaññasattacatutthāruppehi saddhiṃ ‘‘nava sattāvāsā’’ti vuccanti. Sattā āvasanti etthāti sattāvāsā, sattanikāyo, atthato tathā pavattā pajā eva idha saṅkhāralokabhāvena gayhantīti veditabbā. Dasāyatanānīti dhammāyatanamanāyatanavajjitāni dasa.
所谓八世间法，指财得财失、名声无名声、称赞非称赞、快乐痛苦，此八世间法具其本性。由财得财失互为条件而生起，故应知有此相互赞成及反对。所谓九住，即是七识成住加以无想第四禅合称九住界。所谓住界者，众生众多群聚，由此众生依存造作世界的称谓。所谓十识界，即是身心六识及法界识组合，及无色界之所摄十者。
Ettha ca tīsu bhavesu assādadassanavasena tisso vedanāva lokabhāvena vuttā, tathā paccayadassanavasena cattārova āhārā. Attaggāhanimittadassanavasena cha ajjhattikāneva āyatanāni. Thūlasaññībhavadassanavasena satta viññāṇaṭṭhitiyova, anurodhavirodhadassanavasena aṭṭha lokadhammā vā, thūlāyatanadassanavasena dasāyatanāneva lokabhāvena vuttāni. Tesaṃ gahaṇeneva tannissayatappaṭibaddhā tadārammaṇā sabbe tebhūmakā nāmarūpadhammā atthato gahitā eva honti. Sesehi pana ekavidhādikoṭṭhāsehi sarūpeneva te gahitāti veditabbaṃ.
此处就三界中三种见解分别述说三种受感之感受。依世界之相说有三种受感，依因缘见解而说有四种摄取，依于我执深根之观分别显现内在六处，依粗重分别见有七识之所存，依喜恶分别见则具八世间法，依于粗重境界分别见解则具十界法，此皆为世界现象。此等藏于心中的一切，依其所缘而紧密相续，由此即生名色法，实则以正法根本义而持守。其余诸法则聚合于一类类似组块，亦应了知为被摄受之法。
Āsayaṃ jānātītiādīsu āhacca cittaṃ ettha setīti āsayo, aññasmiṃ visaye pavattitvāpi cittaṃ yattha sarasena pavisitvā tiṭṭhati, so vaṭṭāsayo vivaṭṭāsayoti duvidho. Tattha vaṭṭāsayopi sassatucchedadiṭṭhivasena duvidho. Vivaṭṭāsayo pana vipassanāsaṅkhātā anulomikā khanti, maggasaṅkhātaṃ yathābhūtañāṇañcāti duvidho. Yathāha –
所谓「所爱」「所知」等诸心境，乃于此起发心念，称为「心所缘」。即使心依他方境转动，唯有心安住于清净境所，方称为心所缘。此心所缘可分两种，一为固有存续，二为断灭见知。固有心所缘又分两类：一为断灭见智，二为符合修观。进一步，符合修观者细分为顺修与证入正道之智慧两类，正如说──
‘‘Sassatucchedadiṭṭhi ca, khanti cevānulomikaṃ;
「断灭见智亦有，顺修慧亦存」
Yathābhūtañca yaṃ ñāṇaṃ, etaṃ āsayasaddita’’nti. (sārattha. ṭī. 1.verañjakaṇḍavaṇṇanā);
「如实智慧亦有，此为心所缘名」这是本义。
Etaṃ duvidhampi āsayaṃ sattānaṃ appavattikkhaṇeyeva bhagavā sabbathā jānāti. Anusayanti kāmarāgānusayādivasena sattavidhaṃ anusayaṃ. Caritanti ‘‘sucaritaduccarita’’nti niddese vuttaṃ. Atha vā caritanti cariyā, te rāgādayo cha mūlacariyā, saṃsaggasannipātavasena anekavidhā honti. Adhimuttinti ajjhāsayadhātuṃ, tattha tattha cittassa abhirucivasena ninnatā, sā duvidhā hīnādhimutti paṇītādhimuttīti. Yāya dussīlādike hīnādhimuttike sevanti, sā hīnādhimutti. Yāya paṇītādhimuttike sevanti, sā paṇītādhimutti. Taṃ duvidhampi adhimuttiṃ bhagavā sabbākārato jānāti. Appaṃ rāgādirajaṃ etesanti apparajakkhā, anussadarāgādidosā. Ussadarāgādidosā mahārajakkhā. Upanissayabhūtehi tikkhehi saddhādiindriyehi mudukehi ca samannāgatā tikkhindriyā mudindriyā ca. Heṭṭhā vuttehi āsayādīhi sundarehi asundarehi ca samannāgatā svākārā dvākārā ca veditabbā. Sammattaniyāmaṃ viññāpetuṃ sukarā suviññāpayā, viparītā duviññāpayā. Maggaphalapaṭivedhāya upanissayasampannā bhabbā, viparītā abhabbā. Evaṃ sattasantānagatadhammavisesajānaneneva sattalokopi vidito dhammavinimuttassa sattassa abhāvāti veditabbaṃ.
世尊常能通达此二种心所缘，识别众生继有不断之细微微流，因如爱欲染污诸习气染着，根本有六种欲爱习气。其行为有善恶之辨，称「善行与恶行」。又或称行为本身，此诸欲根行为为根本行为，因其接触造合故，表现形式多种。所谓「热忱」为心之倾向，含有欢喜向上；其又分两类：一为愚痴等低贱之热忱，称为低贱向上，二为高贵圣洁之热忱，称为高贵向上。此二向上心，世尊总知无遗。低贱之热忱为微细所缠，不善之依，心意不清，情况常杂。高贵则具备三根——信心、根性与天眼通等殊胜根性。下文详说此诸心所缘及其美恶，俱备自身之所分别及二重分别，证悟受持甚难，病痛与苦难亦多。依其因缘，有知识者能辨明正法，反则不能明证。由此生灭之法之趣乃显现，世间众生之生死轮回亦由此通达。
Ekaṃ cakkavāḷaṃ…pe… paññāsañca yojanānīti ettha hotīti seso. Parikkhepato pamāṇaṃ vuccatīti seso. Cakkavāḷassa sabbaṃ parimaṇḍalaṃ chattiṃsa satasahassāni…pe… satāni ca hontīti yojetabbaṃ. Tatthāti cakkavāḷe, dve satasahassāni cattāri nahutāni ca yojanāni yāni ettakaṃ ettakappamāṇaṃ bahalattena ayaṃ vasundharā saṅkhātāti yojanā. Tattha ettakanti kiriyāvisesanaṃ daṭṭhabbaṃ. Sandhārakaṃ jalaṃ ettakaṃ ettakappamāṇaṃ hutvā patiṭṭhitanti yojanā. Etthāti cakkavāḷe. Ajjhogāḷhuggatāti ajjhogāḷhā ca uggatā ca. Brahāti mahantā. Yojanānaṃ satānucco, himavā pañcāti yojanānaṃ pañcasatāni ucco ubbedho. Tipañcayojanakkhandhaparikkhepāti pannarasayojanappamāṇakkhandhapariṇāhā. Nagavhayāti rukkhābhidhānā jambūti yojanā. Samantatoti sabbasobhāgena, āyāmato ca vitthārato ca satayojanavitthārāti attho. Yassānubhāvenāti yassā mahantatākappaṭṭhāyikādippakārena pabhāvena. Parikkhipitvā taṃ sabbaṃ, lokadhātumayaṃ ṭhitoti heṭṭhā vuttaṃ sabbampi taṃ parikkhipitvā cakkavāḷasiluccayo ṭhito, ayaṃ ekā lokadhātu nāmāti attho, ma-kāro padasandhivasena vutto. Atha vā taṃ sabbaṃ lokadhātuṃ parikkhipitvā ayaṃ cakkavāḷasiluccayo ṭhitoti yojetabbaṃ.
所谓一大圆轮……余云五十由旬，此谓其余。谓天空范围的测量，即谓其余。说此圆轮周围三千三百余百，应划作一整体。其谓圆轮者，即指二十万四千由旬或若干更小或更大之量度，是地球之称谓。此「由旬」须了解为量词及测量单位。所谓水域广阔，称为「由旬」，意即具巨大尺度而成水域。此称圆轮者，谓圆轮宽广、峻拔者也。所谓「峻拔」即高耸挺拔，谓其广大。关于由旬之数，即五百乘以五，喜马拉雅为五百丈高等。所谓「三五由旬堆积分布」，是指十五由旬量度范围内南进的森林群落。生长茂盛，树种名为「赞木」，以其茂密而称「森林」。谓四面环绕，色彩鲜明，尺度长宽达百由旬。所谓光辉，即此地之广大及其顶盖之光明。将此整体划分，名为世界大地。下文曰此整体划分，名为圆轮光明，故称一界。以量词作结。或亦言此整体覆盖地界，名为圆轮光明。
Tatthāti tassaṃ lokadhātuyaṃ. Tāvatiṃsabhavananti tidasapuraṃ. Asurabhavananti asurapuraṃ. Avīcimahānirayo ca tathā dasasahassayojano, so pana catunnaṃ lohabhittīnamantarā yojanasatāyāmavitthāropi samantā soḷasahi ussadanirayehi saddhiṃ dasasahassayojano vuttoti veditabbo. Tadanantaresūti tesaṃ cakkavāḷānaṃ antaresu. Lokānaṃ cakkavāḷānaṃ antare vivare bhavattā lokantarikā. Tiṇṇañhi sakaṭacakkānaṃ pattānaṃ vā āsannaṭṭhapitānaṃ antarasadise tiṇṇaṃ tiṇṇaṃ cakkavāḷānaṃ antaresu ekeko lokantarikanirayo aṭṭhayojanasahassappamāṇo sītanarako sattānaṃ akusalavipākena nibbattati. Anantānīti tiriyaṃ aṭṭhasu disāsu cakkavāḷāni ākāso viya anantāni. Uddhaṃ pana adho ca antāneva. Anantena buddhañāṇenāti ettha anantañeyyapaṭivedhasāmatthiyayogatova ñāṇaṃ ‘‘ananta’’nti veditabbaṃ.
这里所说的是诸界。在这里所谓的“三十三天”是指忉利天城；所谓的“阿修罗天”是指阿修罗城；“阿鼻地狱”是极大地狱，长约一万由旬。其间四面由铁围墙围绕，周长有一百由旬，四周环绕的地狱共有十六，此等与十万由旬的苦狱相连。所谓十万由旬即指这些世界轮回的范围。所谓“其间”指的是诸天的天轮之间。诸天的天轮之间的虚空称为众天之间的空间。越过车轮、轮轴或轮缘的间隙，在众多天轮之间的空间，有一个长约八由旬的众天之间地狱，苦难众生因不善业的果报而受生于此。“无量”指的是八方众天轮如空无边无际。上下端皆为边界。所谓“无量”是以佛的智慧观察无尽之境而得的知见，当下应知作“无量”。
Attanoti nissakke sāmivacanametaṃ, attatoti attho. Guṇehi attano visiṭṭhatarassāti sambandho, taraggahaṇañcettha anuttaroti padassa atthaniddesavasena kataṃ, na visiṭṭhassa kassaci atthitāya. Sadevake hi loke sadisakappopi nāma koci tathāgatassa natthi, kuto sadiso, tenāha sīlaguṇenāpi asamotiādi. Tattha asamehi sammāsambuddhehi samo asamasamo. Natthi paṭimā etassāti appaṭimo. Esa nayo sesesupi. Tattha upamāmattaṃ paṭimā, sadisūpamā paṭibhāgo. Yugaggāhavasena ṭhito paṭimo puggaloti veditabbo. Attanāti attato. Purisadammetiādīsu damitabbā dammā, ‘‘dammapurisā’’ti vattabbe visesanassa paranipātaṃ katvā ‘‘purisadammā’’ti vuttaṃ, purisaggahaṇañcettha ukkaṭṭhavasena itthīnampi dametabbato. Nibbisā katā dosavisassa vinodanena. Atthapadanti atthābhibyañjanakaṃ padaṃ, vākyanti attho. Ekapadabhāvena ca anaññasādhāraṇo satthu purisadammasārathibhāvo dassito hoti, tenāha bhagavā hītiādi. Aṭṭha disāti aṭṭha samāpattiyo. Asajjamānāti vasībhāvappattiyā nissaṅgacārā.
所谓“自身”，此处为比喻语，意指“自身”之义。众功德中自身特别卓越，关系密切，称为“超越”，该词作为词义指示使用，不指具体某一超越者。世间虽有天众，却无人等同如来，何况效法之者，因此说即使以戒德等品德而言，也无相等。于是，与正觉者相比，无有平等或不等之别，故无可匹敌者，此为片言只语之说。以此为比喻，只是比方与模糊反映。坚持一致不变之个人称谓，称为自身。所谓自身，是指在“正法修行者”等词中应当相应驯服的含义，亦即称为“法人”，含于其中特别语气，所含驯服女性亦包括。因除去贪嗔痴等烦恼进行调伏。词义指语言的含义，句子则是词义的组合。以一词状态表述者，传达了佛陀为人善法驾驭者的特质，如“世尊”等词语所表达。八方是八种到达状态。所谓“未被征服”，是指成就大权能圆满自在，不受限制之义。
Diṭṭhadhammo vuccati paccakkho attabhāvo, tattha niyuttoti diṭṭhadhammiko, idhalokattho. Kammakilesavasena samparetabbato samāgantabbato samparāyo , paraloko, tattha niyuttoti samparāyiko, paralokattho. Paramo uttamo attho paramattho, nibbānaṃ. Saha atthena vattatīti sattho, bhaṇḍamūlena vāṇijjāya desantaraṃ gacchanto janasamūho. So assa atthīti satthā, satthavāhoti niruttinayena. So viya bhagavāti āha ‘‘satthā, bhagavā satthavāho’’ti. Idāni tamatthaṃ niddesapāḷinayena dassetuṃ yathā satthavāhotiādi vuttaṃ. Tattha sattheti satthike jane. Kaṃ udakaṃ tārenti etthāti kantāro, nirudako araññappadeso. Corādīhi adhiṭṭhitaaraññappadesāpi duggamanaṭṭhena taṃsadisatāya kantārātveva niruḷhāti sāmaññato ‘‘kantāraṃ tāretī’’ti vatvā taṃ vivaranto corakantārantiādimāha.
所谓“现法”，指当下能观见、体认自身存在的状态，“现法的”是指此世法。因应业力和烦恼而迫临的称为“应生之地”，亦是未来世，名为他方世界，称“未来世的”；“最高”、“至上”的义是涅槃。连同其含义，如行商之人携货往他国，众人随行。此言“行者”即引喻。佛如师长，称为“世尊，世尊之师”。现今以此词义示现，表明“世尊”、“师长”等同义。所说“行渡何水”者指荒野、干涸不复之林区。即使是强盗等所掌控之荒野禁地，因其可越过阻碍，被称为“荒野渡越者”。此处释作“强盗荒野”等之名。
Bhagavatoti nissakke sāmivacanaṃ, bhagavantato dhammassavanenāti attho. Yathā ‘‘upajjhāyato ajjhetī’’ti, bhagavato santiketi vā attho. Sare nimittaṃ aggahesīti pubbabuddhuppādesu saddhammassavanaparicayena ‘‘dhammo eso vuccatī’’ti sare ākāraṃ gaṇhi. Pubbābhiyogavaseneva hi īdisānaṃ tiracchānānaṃ dhammassavanādīsu pasādo uppajjati vagguliādīnaṃ viya. Itarathā sabbatiracchānānampi tathā pasāduppattippasaṅgato. Yadi hi uppajjeyya, bhagavā anantacakkavāḷesu sabbasattānampi ekakkhaṇe sappāṭihāriyadhammaṃ sāvetuṃ sakkotīti sabbasattānampi ito pubbeva vimuttippasaṅgo siyā. Ye pana devamanussanāgasupaṇṇādayo pakatiyāva kammassakataññāṇādiyuttā honti, teyeva pubbe anupanissayāpi bhagavato saddhammassavanādinā paṭhamaṃ vivaṭṭūpanissayaṃ pasādaṃ uppādetuṃ sakkonti, na itareti gahetabbaṃ. Are ahampi nāmāti ettha ‘‘kutohaṃ idha nibbattoti oloketvā maṇḍūkabhāvatoti ñatvā’’ti idaṃ ettakampi are ahampi nāmāti vimhayavacaneneva sijjhatīti avuttanti veditabbaṃ. Jalanti jalanto vijjotamāno. Maṇḍūkohanti gāthāya udaketi sañjātaṭṭhānadassanaṃ, tena thalamaṇḍūkatā nivattanaṃ kataṃ hoti. Udake jātānampi kacchapādīnaṃ thalagocaratāpi atthīti taṃ nivattanatthaṃ ‘‘vārigocaro’’ti vuttaṃ, udakasañcārīti attho.
“世尊”是尊称，意指闻法尊敬。“依世尊”即指与世尊相近或依止。比喻“师父不离开弟子”之义。以“涟漪”为象征，比喻佛前所闻法音带来对善法的熟悉和信心认同。正如波纹（涟漪）产生的象征意义，众多杂波扰乱之中也产生了欣慰。若有所生，世尊能于无量诸界瞬间令一切众生皆获妙法，因而众生必定于此之前已得解脱之契机。得与神、人、阿修罗、龙等善缘具足者，可凭佛法得初发心的坚定信心，其他则不可强求。至于“我亦名…”，这里以“青蛙之音”象征观察处，暗示青蛙声音为水生之处，故青蛙乃水中生物。同理龟类虽生于水中，却取地为生，故称“水栖者”，含意在于水中活动之义。
Vimokkhantikañāṇavasenāti ettha sabbaso kilesehi vimuccatīti vimokkho, aggamaggo, tassa anto, aggaphalaṃ, tattha bhavaṃ vimokkhantikaṃ, sabbaññutaññāṇena saddhiṃ sabbampi buddhañāṇaṃ. Idāni sammāsambuddhapadato buddhapadassa visesaṃ dassetuṃ yasmā vātiādi vuttaṃ. Sammāsambuddhapadena hi satthu paṭivedhañāṇānubhāvo vutto, iminā pana buddhapadena desanāñāṇānubhāvopi, tenāha aññepi satte bodhesītiādi.
所谓“断尽解脱智慧”，是指彻底从一切烦恼中解脱，即“解脱”，是最高之道，亦为终极果实，此称为生死解脱。与之同义，全面了知与佛的智慧相应，这亦名为佛的智慧。此处用“正觉者”的名称特指佛，谓其与众不同，如经典中所说。因以“正觉者”一词已明示所作之证，故此处以佛名强调指出。
Guṇavisiṭṭhasattuttamagarugāravādhivacananti sabbehi sīlādiguṇehi visiṭṭhassa tato eva sabbasattehi uttamassa garuno gāravavasena vuccamānavacanamidaṃ bhagavāti. Seṭṭhanti seṭṭhavācakaṃ vacanaṃ seṭṭhaguṇasahacaraṇato. Atha vā vuccatīti vacanaṃ, attho, so seṭṭhoti attho. Uttamanti etthāpi eseva nayo. Garugāravayuttoti ettha garubhāvo gāravaṃ, garuguṇayogato garukaraṇaṃ vā gāravaṃ, tena sāvakādīnaṃ asādhāraṇatāya garubhūtena mahantena gāravena yuttoti garugāravayutto. Atha vā garu ca sabbalokassa sikkhakattā teneva gāravayutto cātipi yojetabbaṃ.
“品德卓越最高、威严庄重之尊称”，谓以具足一切律仪及戒德为最优秀者，故得其尊称“世尊”，意为最上。所谓“最上”，此处同样指最高。所谓“庄重威严”，乃指庄严的威严及优良品德，此威严为与舍众弟子的非凡特质相辅相成。换言之，以尊贵的威严具足，含有令弟子感佩的庄重内涵。此外，“庄重”亦是全世界教化之因，其于教学之权责中需配合庄重。
Avatthāya viditaṃ āvatthikaṃ. Evaṃ liṅgikaṃ. Nimittato āgataṃ nemittikaṃ. Adhicca yaṃkiñci nimittaṃ adhivacanavasena anapekkhitvā pavattaṃ adhiccasamuppannaṃ, tenāha ‘‘vacanatthamanapekkhitvā’’ti. Yadicchāya āgataṃ yādicchakaṃ. Ettha ca bāhiraṃ daṇḍādi liṅgaṃ, abbhantaraṃ tevijjādi nimittaṃ. Pacurajanavisayaṃ vā dissamānaṃ liṅgaṃ, tabbiparītaṃ nimittanti veditabbaṃ. Sacchikāpaññattīti sabbadhammānaṃ sacchikiriyānimittā paññatti. Atha vā sacchikāpaññattīti paccakkhasiddhā paññatti. Yaṃguṇanimittā hi sā, te guṇā satthu paccakkhabhūtāti guṇā viya sāpi sacchikatā eva nāma hoti, na paresaṃ, vohāramattenāti adhippāyo. Yaṃguṇanemittikanti yehi guṇehi nimittabhūtehi etaṃ nāmaṃ nemittikañca jātaṃ. Vadantīti dhammasenāpatissa garubhāvato bahuvacanenāha, saṅgītikārehi vā katamanuvādaṃ sandhāya.
“已知的缘由”即所知的根本因缘。依此类推，“标记的”指界定的标志。因缘所来称为“指示的”，指示就是相应的迹象。超越世间的因缘，不依赖于言语解释而生起的超越因缘，因此称为“无言缘起者”。“欲念所来”的称为“欲境所因”，在此分别有外部如杖等标记，和内部如三明(智慧)等因缘。呈现于净众领域的标记，须以相反的因缘加以鉴察。所谓“真实的标记”是指一切法真实成立之因缘标识。也称“当面成立的真实”，即已现前亲证的实相。所谓“良好品质的标记”，是指具某种品质的因缘，这些品质如同实际的存在，因此也称为真实，而非他人强加，仅是证悟的决断。所谓“良好品质的因缘”，是指形成该标记的品质因缘也被称作因缘标记。谓之“言说”，乃出自经法总持的庄严，他人在宣说时以多样的平衡术语和协和方式而做说明。此处表明对法义的严谨阐释和辞章结构。
Issariyādibhedo bhago assa atthīti bhagī. Maggaphalādiariyaguṇaṃ araññādivivekaṭṭhānañca bhaji sevi sīlenāti bhajī. Cīvarādipaccayānaṃ attharasādīnañca sīlādiguṇānañca bhāgī, dāyādoti attho. Vibhaji uddesaniddesādippakārehi dhammaratanaṃ pavibhajīti vibhattavā. Rāgādipāpadhammaṃ bhaggaṃ akāsīti bhagavāti vuccatīti sabbattha sambandho. Garupi loke bhagavāti vuccatīti āha ‘‘garū’’ti, yasmā garu, tasmāpi bhagavāti attho. Pāramitāsaṅkhātaṃ bhagyamassa atthīti bhagyavā. Bahūhi ñāyehīti kāyabhāvanādikehi anekehi bhāvanākkamehi. Subhāvitattanoti paccatte etaṃ sāmivacanaṃ, tena subhāvitasabhāvoti attho. Bhavānaṃ antaṃ nibbānaṃ gatoti bhavantago. Tattha tattha bhagavāti saddasiddhi niruttinayeneva veditabbā.
“至尊者等的区别”以“至尊”指称佛陀本身。此谓“与圣果等诸圣行资具、出世间幽居之所的清净”有所区别。“圣行具足”指具德性、戒律及其他资粮，是为“资具”之义。“指别诸外缘起，如衣著等之因缘资具净洁”，“母义”意为分割、区分，特别指依托因缘及示现方式而分割法宝。世间所尊谓“至尊”，即“庄严”的意涵之所在。因庄严而为至尊。“布施五度名为幸者”，“幸者”即具足多种修行法门，乃称福德充足。多借身心修行等破除诸法障碍，名为多智者。“良善教化”表示本质善巧之现象，谓之“善化”。“彼有终境谓涅槃”，“有终”即众生的终极归宿涅槃。各处称谓“至尊”，因正俗语言约定俗成所成。
Idāni bhagī bhajīti niddesagāthāya navahi padehi dassitamatthaṃ bhagyavāti gāthāya chahi padehi saṅgahetvā padasiddhiṃ atthayojanānayabhedehi saddhiṃ dassetuṃ ayaṃ pana aparo nayotiādi vuttaṃ. Tattha vaṇṇavipariyayoti ettha iti-saddo ādiattho, teneva vaṇṇavikāro vaṇṇalopo dhātuatthena niyojanañcāti imaṃ tividhaṃ lakkhaṇaṃ saṅgaṇhāti. Saddanayenāti saddalakkhaṇanayena. Pisodarādīnaṃ saddānaṃ ākatigaṇabhāvato vuttaṃ ‘‘pisodarādipakkhepalakkhaṇaṃ gahetvā’’ti. Pakkhipanameva lakkhaṇaṃ. Tappariyāpannatākaraṇañhi pakkhipanaṃ. Bhagyanti kusalaṃ.
现在言“贤者”与“布施者”等词，乃依指示诗中以九字展示之义。又以六字相连，具言义之完成，能示畅通连贯义理。此为第二指示法，及其他三种组合方式，与语义连贯同义合。此处“颜色变化”言，是指词义首字“依此”即前词，最后字“变化”意，取该三义为标志，此即三重标记义。所谓“词义标记”，是指词义特征标明含义。汚秽物等诸词，乃有恶染等特质所标记，目的是述说这些标示的特点与功能。
Lobhādayo cattāro dosā ekakavasena gahitā. Ahirikādayo dukavasena. Akkocchimantiādinā (dha. pa. 3-4) punappunaṃ kujjhanavasena cittapariyonandhano kodhova upanāho. Paresaṃ pubbakāritālakkhaṇassa guṇassa nipuñchano makkho nāma. Bahussutādīhi saddhiṃ yugaggāho attano samakaraṇaṃ palāso. Attano vijjamānadosapaṭicchādanā māyā. Avijjamānaguṇappakāsanaṃ sāṭheyyaṃ. Garūsupi thaddhatā anonatatā thambho. Taduttarikaraṇalakkhaṇo sārambho. Jātiādiṃ nissāya unnatilakkhaṇo māno. Abbhunnatilakkhaṇo atimāno. Jātiādiṃ nissāya majjanākārappatto mānova mado nāma. So sattavīsatividho. Kāmaguṇesu cittassa vossaggo pamādo. Kāyaduccaritādīni tividhaduccaritāni. Taṇhādiṭṭhiduccaritavasena tividhasaṃkilesā. Rāgadosamohāva malāni. Teyeva kāyaduccaritādayo ca tividhavisamāni. Kāmabyāpādavihiṃsāsaññā tividhasaññā nāma. Teyeva vitakkā. Taṇhādiṭṭhimānā papañcā. Subhasukhaniccaattavipariyesā catubbidhavipariyesā. Chandādayo agati. Cīvarādīsu paccayesu lobhā cattāro taṇhupādā. Buddhadhammasaṅghasikkhāsu kaṅkhā, sabrahmacārīsu kopo ca pañca cetokhīlā. Kāme kāye rūpe ca avītarāgatā, yāvadatthaṃ bhuñjitvā seyyasukhādianuyogo, aññataraṃ devanikāyaṃ paṇidhāya brahmacariyacaraṇañca pañca cetovinibandhā. Rūpābhinandanādayo pañca abhinandanā. Kodhamakkhaissāsāṭheyyapāpicchatāsandiṭṭhiparāmāsā cha vivādamūlāni. Rūpataṇhādayo cha taṇhākāyā. Micchādiṭṭhiādayo aṭṭhamaggaṅgapaṭipakkhā micchattā. Taṇhaṃ paṭicca pariyesanā, pariyesanaṃ paṭicca lābho, lābhaṃ paṭicca vinicchayo, taṃ paṭicca chandarāgo, taṃ paṭicca ajjhosānaṃ, taṃ paṭicca pariggaho, taṃ paṭicca macchariyaṃ, taṃ paṭicca ārakkhā, ārakkhādhikaraṇaṃ daṇḍādānādianekākusalarāsīti nava taṇhāmūlakā dhammā. Pāṇātipātādayo dasa akusalakammapathā. Cattāro sassatavādā tathā ekaccasassatavādā antānantikā amarāvikkhepikā dve adhiccasamuppannikā soḷasa saññīvādā aṭṭha asaññīvādā aṭṭha nevasaññīnāsaññīvādā satta ucchedavādā pañca diṭṭhadhammanibbānavādāti etāni dvāsaṭṭhi diṭṭhigatāni. Rūpataṇhādichataṇhā eva paccekaṃ kāmataṇhābhavataṇhāvibhavataṇhāvasena aṭṭhārasa honti, tā ajjhattabahiddharūpādīsu pavattivasena chattiṃsa, puna kālattayavasena aṭṭhasatataṇhāvicaritāni honti. Pabheda-saddaṃ paccekaṃ sambandhitvā lobhappabhedotiādinā yojetabbaṃ. Sabbadarathapariḷāhakilesasatasahassānīti sabbāni sattānaṃ darathasaṅkhātapariḷāhakarāni kilesānaṃ anekāni satasahassāni, ārammaṇādivibhāgato pavattiākāravibhāgato ca nesaṃ evaṃ pabhedo veditabbo. Pañca māre abhañjīti sambandho. Parissayānanti upaddavānaṃ.
贪欲等四重不善根分别捉拿。无羞耻等二重以谴责为要。屡次以戒律言语斥责执着烦恼，堪比怒气的激惹。对他人先作之恶业精通破灭者名为“蔽者”。借众多闻法为辅佐，互相配合约束恶业。自己现起的烦恼，其掩盖障碍即迷惑。显露真实行为的觉症称为幻相。庄严而不动摇者，称为庄严静止。相关优越的特征是根源。生死等因缘之上状态的行为表现为骄傲。超高的骄慢谓为过度骄傲。对生死因缘所生沉溺幻相称为人我之狂妄。此有二十七种。对于欲等心灵障碍的放逸为疏忽。身体的诸恶行为分三类。以渴爱和见解等为标志的三种染污。嗔怒、昏沉、迷惑乃恶之染污。身心恶业分三等下请称。对欲界、憍恃、谤诽等分别称名三类恶业。五种心所恶疾，涵盖五愚癡根本。欲体及色恒不安，虽享受而继续违反戒律，通称为五恶境。五种敬法众修行者心生疑惑，愤恨五种心纤绵。对诸欲及色欲未净化，依止享受欢事之心业；存在祈祷闻法为五种精神之约束。对色境爱欲等称五种喜悦。愤怒、苦恼、吵闹、怨恨、诽谤、嫉妒等为诸纷争根源。色欲等爱欲为两大烦恼。邪见等八道分别为近敌。依渴爱产生探求，探求导致获利，获利引发思量，思量生爱欲，爱欲生躁动，躁动生攀缘，攀缘则求保护，保护维持多善业；此称九由渴爱所起之法。杀生等十种不善业。四种永恒派及若干无常派共六十分别法门。色欲等八十八种瞋恚分别。色欲等的欲源有十八种，依内、外境起，共分三十六。分别术语指举贪的不同形式。贪爱是所有众生烦恼之根。魔寇有五，意为烦恼种性。灾害即是烦恼和障碍。
Evaṃ bhagyavā bhaggavāti dvinnaṃ padānaṃ atthaṃ vibhajitvā idāni tehi dvīhi gahitamatthaṃ dassetuṃ bhagyavantatāya cassātiādi vuttaṃ. Tattha satapuññajalakkhaṇadharassāti anekasatapuññanibbattamahāpurisalakkhaṇadharassa bhagavato. Sakacitte issariyaṃ nāma paṭikkūlādīsu appaṭikkūlasaññitādivasappavattiyā ceva cetosamādhivasena ca attano cittassa vasībhāvāpādanameva. Aṇimā laghimādikanti ādi-saddena mahimā patti pākammaṃ īsitā vasitā yatthakāmāvasāyitāti ime chapi saṅgahitā. Tattha kāyassa aṇubhāvakaraṇaṃ aṇimā. Ākāse padasā gamanādiarahabhāvena lahubhāvo laghimā. Kāyassa mahantatāpādanaṃ mahimā. Iṭṭhadesassa pāpuṇanaṃ patti. Adhiṭṭhānādivasena icchitatthanipphādanaṃ pākammaṃ. Sayaṃvasitā issarabhāvo īsitā. Iddhividhe vasībhāvo vasitā. Ākāsena vā gacchato, aññaṃ vā kiñci karoto yattha katthaci vosānappatti yatthakāmāvasāyitā, ‘‘kumārakarūpādidassana’’ntipi vadanti. Sabbaṅgapaccaṅgasirīti sabbesaṃ aṅgapaccaṅgānaṃ sobhā. Atthīti anuvattati. Lahusādhanaṃ taṃ taṃ kālikaṃ icchitaṃ, garusādhanaṃ cirakālikaṃ buddhattādipatthitaṃ . Bhagā assa santīti bhagavāti idaṃ saddasatthanayena siddhaṃ, sesaṃ sabbaṃ niruttinayena siddhanti veditabbaṃ.
如是，一切释者、帝王义分为两部分，现今由这两部分组合，以展示贤者之意义。所谓“多福聚德足者”为指具多种福德的佛，是具大福的至上圣者。心念专一，对恶法敌对，从不些微动摇，心中恒定清净，此为能力和控制的基础。所谓神通力、轻微等术语，是论其无碍威力。对身躯而言，轻微是身行之能。行动迅捷如风，被称为轻巧。身之广大，谓为广大庄严。得心所欲得称意。通过定心力达成所愿，此为愿力所成。称名“至尊者”，意味称谓已获认可，此为常用的称谓。其他称呼亦应以正统语言衡量判断。
Pīḷanasaṅkhatasantāpavipariṇāmaṭṭhenātiādīsu pīḷanaṭṭho saṅkhataṭṭhotiādinā attha-saddo paccekaṃ yojetabbo. Tattha attano sabhāvena pīḷanalakkhaṇaṃ dukkhaṃ. Tassa yo pīḷanameva attho ‘‘pīḷanaṭṭho’’ti vuccati, so sabhāvo. Yasmā pana taṃsamudayena saṅkhataṃ, tasmā saṅkhataṭṭho samudayadassanena āvibhūto. Yasmā ca maggo kilesasantāpaharattā susītalo, tasmāssa maggadassanena santāpaṭṭho āvibhūto tappaṭiyogattā. Avipariṇāmadhammassa pana nirodhassa dassanena vipariṇāmaṭṭho āvibhūtoti. Ekasseva sabhāvadhammassa sakabhāvato itarasaccattayanivattito ca parikappetabbattā cattāro atthā vuttā. Samudayassa pana rāsikaraṇato āyūhanaṭṭho sabhāvo, tasseva dukkhadassanena nidānaṭṭho āvibhūto. Visaṃyogabhūtassa nirodhassa dassanena saṃyogaṭṭho. Niyyānabhūtassa maggassa dassanena palibodhaṭṭho āvibhūto.
“悲伤聚合受苦的转变状态”等语，乃综合苦难基本性质之意。此意应分别与“受聚合苦”和“构成苦相”相关联。所谓“受苦”是指其自性。“受苦者”称为“受苦”的本质。既然痛苦由原因聚合故而形成，此为聚合苦，因缘显现则名苦之显现。又由于修习通达灭苦之道，此道显现即苦的止息。止息法显现则为转变。实相不转变的现象，涅槃的显现即为不转变之体。于单一性质之法，依其所具相互关系，分别发明四种意义。因缘的聚结造成受苦状态，故称苦之集。因缘的苦谛显现，称为苦之因。因缘的断除的涅槃示现，为苦的灭。断除之道涅槃显现，称为苦之道。
Nirodhassa pana nissaraṇaṭṭho sabhāvo, tasseva samudayadassanena vivekaṭṭho āvibhūto. Saṅkhatassa maggassa dassanena asaṅkhataṭṭho, visayabhūtassa maraṇadhammassa vā dukkhassa dassanena amataṭṭho. Maggassa pana niyyānaṭṭho sabhāvo, tasseva samudayadassanena dukkhassevāyaṃ hetu, nibbānappattiyā pana ayameva hetūti hetvaṭṭho, atisukhumanirodhadassanena idhameva dassananti dassanaṭṭho, adhikapaṇassa dukkhassa dassanena adhipateyyaṭṭho āvibhūto. Ete eva ca pīḷanādayo soḷasa ākārāti vuccanti.
灭谛中，涅槃的本质是离出，缘灭谛的现观使理趣分别得现前；行谛中，缘有为道理的见解为无为谛的现观；缘感见有灭的法或苦的法，则对不生法见证了生死相应的解脱；道谛的本质是出离，缘灭谛的现观令苦之相同此法成缘，成为涅槃得成的因缘，因此称为因谛。因止灭见非常微细，即在此见知，谓见谛；因痛苦更多之见，谓为主宰现前。此等皆为痛苦之源，合称为十六种种类。
Kāmehi vivekaṭṭhakāyatā kāyaviveko. Nīvaraṇādīhi vivittā aṭṭha samāpattiyo cittaviveko. Upadhīyanti ettha yathāsakaṃ phalānīti upadhayo, pañcakāmaguṇasaṅkhātakāmakhandhakilesaabhisaṅkhārā, tehi catūhi vivittaṃ nibbānaṃ upadhiviveko nāma.
由欲集成的离欲者即身离，脱离五盖诸障者为心离。由此分别有八种心净成就，即离绊处。以五欲境具有五重烦恼构成的五欲之执为缘，此执断绝称为离执，即涅槃之离执。
Anattānupassanāya paṭiladdho dukkhāniccānupassanāhi ca paṭiladdho ariyamaggo āgamanavasena yathākkamaṃ suññataappaṇihitaanimittavimokkhasaññaṃ paṭilabhati, kilesehi vimuttattā hi esa vimokkhoti.
于无我观得成苦、无常观，见圣道因缘而满足，渐次建立空无一物的无相、无住、因缘解脱境界之智慧，正因解脱于烦恼，此即为真正出离。
Yathā loke ekekapadato ekekamakkharaṃ gahetvā ‘‘mekhalā’’ti vuttaṃ, evamidhāpīti attho. Mehanassāti guyhappadesassa. Khassāti okāsassa.
如世间人单独取其单字为“腰带”以为完整，义亦如是。诸隐语中，mehana译为隐晦难明之意，khassa译为开口之意。
Sahadevehītiādīsu saha devehi vattatīti sadevako loko. Taṃ sadevakantiādinā yojanā veditabbā. Sadevakavacanenāti sadevaka-sadde visesanabhāvena ṭhitadevavacanena. Tassāpi sadevakapade antobhūtattā avayave samudāyopacāravasena vohāro kato. Itarathā tena devavisiṭṭhalokasseva gahaṇato pañcakāmāvacaradevaggahaṇaṃ na siyā, evaṃ uparipi. Samārakavacanena mārasaddena tena sahacaritā sabbe vasavattidevā ca gahitāti āha ‘‘chaṭṭhakāmāvacaradevaggahaṇa’’nti. Brahmakāyikā nāma paṭhamajjhānabhūmikā. Te ādi yesaṃ āruppapariyantānaṃ brahmānaṃ tesaṃ brahmānaṃ gahaṇaṃ brahmakāyikādibrahmaggahaṇaṃ. Loka-saddassa okāsalokādīnampi sādhāraṇattā sattalokāveṇikameva pajāgahaṇaṃ katanti āha ‘‘pajāvacanena sattalokaggahaṇa’’nti. Sadevakādivacanena upapattidevānaṃ, sassamaṇavacanena visuddhidevānañca gahitattā āha ‘‘sadevamanussavacanena sammutidevaavasesamanussaggahaṇa’’nti. Tattha sammutidevā rājāno, avasesamanussā sammutidevasamaṇabrāhmaṇehi avasiṭṭhā. Sattalokāveṇikassa pajāsaddassa visuṃ gahitattā sadevakaṃ lokanti ettha lokasaddaggahaṇaṃ okāsalokameva niyametīti āha ‘‘tīhi padehi okāsaloko’’ti. Idañca sadevakādipadattayavacanīyassa padhānatthassa vasena vuttaṃ. Okāsalokavisesanassa panettha devamārādisattalokassāpi gahaṇaṃ veditabbaṃ sāmatthiyato gamyamānattā saputto āgatotiādīsu puttādīnaṃ viya. Imasmiñca naye sadevakaṃ samārakaṃ sabrahmakaṃ okāsalokaṃ sassamaṇabrāhmaṇiṃ sadevamanussaṃ pajañcāti ca-kāraṃ ānetvā yojetabbaṃ, okāsasattalokānaṃ gahaṇena cettha tadubhayasammutinimittabhūto saṅkhāralokopi tadavinābhāvato gahito evāti daṭṭhabbo. Apare pana ‘‘sadevakantiādīhi pañcahi padehi sattalokova attano avayavabhūtadevādivisesanehi visesetvā gahito, taggahaṇena tadādhāro okāsaloko, tadubhayapaññattivisayo saṅkhāraloko ca gahitā eva hontī’’ti vadanti. Tesañca pajanti idaṃ lokasaddassa visesanaṃ katvā sadevakaṃ pajaṃ lokaṃ…pe… sadevamanussaṃ pajaṃ lokanti yojetabbaṃ.
以“sahadeva”等词为例，指一同与天人共处者，称为sadevaka，即同天之义，宜理解为相连之有关系者。sadevaka一词本是合成天人名词，特指天神，但这里还表示含有从属关系的成员组合之义。亦谓魔咒与魔之同会与同住诸天呼为“六欲天众”，称为“六欲天神众会”。梵天身称为初禅境界之梵天，乃无色禅天中的梵神会。以世间语言如开口语通俗名词所称天界中众生的统称，即谓众生界。再以sadevaka等语指诸生天及人天，持守共约，称为“天人众约”。由此，三字构成意谓为“开口的地位”，又以此类推，“开口地界”用来指代不同诸天、魔及人界之束缚与秩序。于此义理中要明了同天、魔、梵、人际共存与共赏之交往。另有学者分五词分别指六欲诸天、人、魔、梵、天界，并取代表名。以此展开建立共同社会秩序，谓之为“天地关系法则”。所指即是这一整套由天、人、魔、梵相互共存构成的乡俗秩序。
Arūpāvacaraloko gahito pārisesañāyena itaresaṃ padantarehi gahitattā. Māraggahaṇena tappadhānā taṃsadisā ca upapattidevā saṅgayhantīti āha ‘‘chakāmāvacaradevaloko’’ti. Khattiyaparisā brāhmaṇagahapatisamaṇacātumahārājikatāvatiṃsamārabrahmaparisāti imāsu aṭṭhasu parisāsu cātumahārājikādīnaṃ catunnaṃ parisānaṃ sadevakādipadehi saṅgahitattā idha sassamaṇabrāhmaṇinti iminā samaṇaparisā brāhmaṇaparisā ca, sadevamanussanti iminā khattiyaparisā gahapatiparisā ca vuttāti āha ‘‘catuparisavasenā’’ti. Tassa manussaloko gahitoti iminā sambandho. Tattha manussalokoti manussasamūho, tenāha ‘‘avasesasabbasattaloko vā’’ti.
无色天界以法界分别造集为序列，借以界说诸天，以统率他界。此谓“六欲天神通界”，护持他界。由王侯、婆罗门、地主、游方者诸四众会合而聚成。依此分类分为四种会合，即梵天部、天神部、人间部、魔族部，即所谓四大团。世间众生循此维持组织，称为“诸余众生处所在”。
Vikappantaraṃ dassento āha ‘‘sammutidevehi vā saha manussaloko’’ti. Devapadena sammutidevā, samaṇabrāhmaṇamanussapadehi sesamanussā ca gahitāti evaṃ vikappadvayepi manussaṃ pajaṃ manussiṃ pajanti pajā-saddaṃ manussa-saddena visesetvā taṃ puna saha devehi vattatīti sadevā, pajā. Sadevā ca sā manussā cāti sadevamanussā, taṃ sadevamanussaṃ pajaṃ. Puna kiṃ bhūtaṃ sassamaṇabrāhmaṇinti evaṃ yathā pajāsaddena manussānaññeva gahaṇaṃ siyā, tathā nibbacanaṃ kātabbaṃ, itarathā manussānaññeva gahaṇaṃ na sampajjati sabbamanussānaṃ visesanabhāvena gahitattā aññapadatthabhūtassa kassaci manussassa abhāvā. Idāni pajanti iminā avasesanāgādisattepi saṅgahetvā dassetukāmo āha ‘‘avasesasabbasattaloko vā’’ti. Etthāpi catuparisavasena avasesasabbasattaloko sammutidevamanussehi vā saha avasesasabbasattalokoti yojetabbaṃ.
文中示说“与圣众共相应者，谓人间世界”时，即用天言称谓为“圣众”，谓比库、婆罗门、男人等人为众人，众人即谓人众。众声以“人声”为特征，而“众”亦与天众共存，所以称为“众子”，即众，男子众。众亦称人，“众男子”指人中的众子。又云“悉婆罗门众”，此若以众声特别为人众专属，则须说明，不然专用于一者则不足为其义，所有众皆具特性以聚合而成。如今借用此众声与诸众接合，欲显无余众生世界，则即“无余诸众生界”。此处无余诸众生界亦复称“圣众、人众”等共存，复为“无余众生界”所适用。
Ettāvatā bhāgaso lokaṃ gahetvā yojanaṃ dassetvā idāni ekekapadena abhāgaso sabbalokānaṃ gahaṇapakkhepi tassa tassa visesanassa sapphalataṃ dassetuṃ api cetthātiādi vuttaṃ. Ukkaṭṭhaparicchedatoti ukkaṭṭhānaṃ devagatipariyāpannānaṃ paricchinnavasena jānanavasena kittisaddo sayaṃ attano avayavabhūtena sadevakavacanena taṃ suṇantānaṃ sāvento abbhuggatoti yojanā. Anusandhikkamoti atthānañceva padānañca anusandhānakkamo, jānanakkamoti attho.
诸佛以广阔世界尺度以释演连结，即以单位示范诸世界各自特质以彰显其胜利丰盛为意。所谓“坚界章节”，谓天道境界已极，分明可知，名声自显，其结构完备，语句恰当合和，以天众语句呈现，令闻者趣入其境，迎向联结，此即“尺度”。“探究”者，即对此义及词语求索研究。
Abhiññāti ya-kāralopena niddesoti āha ‘‘abhiññāyā’’ti. Samantabhadrakattāti sabbabhāgehi sundarattā. Sāsanadhammoti paṭipattipaṭivedhasāsanassa pakāsako pariyattidhammo. Buddhasubodhitatāyāti idaṃ tikaṃ dhammassa hetusarūpaphalavasena vuttaṃ, tathā nāthapabhavattikampi. Majjhe tikadvayaṃ phalavaseneva vuttanti veditabbaṃ. Kiccasuddhiyāti dhammaṃ sutvā yathāsutavasena paṭipajjantānaṃ suppaṭipattisaṅkhātakiccasuddhiyā.
“超知”以于解说中明示。谓“超知”云者。谓普遍善美，谓法授持内涵，谓诉述诠释法因果道理，故此三经连结成就视为法之异果，铺陈其义中细节令知。谓法之纯正者，听闻教义如实奉行，名为法业纯正。
Idāni ādikalyāṇādippakārameva dhammaṃ desento bhagavā sotūnaṃ yaṃ sāsanabrahmacariyaṃ maggabrahmacariyañca pakāseti, tappakāsakassa brahmacariyapadassa sātthantiādīni padāni visesanabhāvena vuttāni, na dhammapadassāti dassanamukhena nānappakārato atthaṃ vivaritukāmo sātthaṃ sabyañjananti evamādīsu panātiādimāha. Tattha tisso sikkhā sakalo ca tantidhammo sāsanabrahmacariyaṃ nāma. Bhagavā hi dhammaṃ desento sīlādike viya tappakāsakaṃ tantidhammampi pakāseti eva saddatthasamudāyattā pariyattidhammassa. Yathānurūpanti yathārahaṃ. Sikkhattayasaṅgahitañhi sāsanabrahmacariyaṃ maggabrahmacariyañca atthasampattiyā sampannatthatāya, uparūpari adhigantabbavisesasaṅkhātaatthasampattiyā ca saha atthena payojanena vattatīti sātthameva, na tu sabyañjanaṃ, tantidhammasaṅkhātaṃ sāsanabrahmacariyaṃ yathāvuttena atthena sātthaṃ sabyañjanañca. Kirātādimilakkhavacanānampi sātthasabyañjanatte samānepi visiṭṭhatthabyañjanayogaṃ sandhāya sahattho devadatto savittotiādi viya ‘‘sātthaṃ sabyañjana’’nti vuttanti āha ‘‘atthasampattiyā sātthaṃ, byañjanasampattiyā sabyañjana’’nti. Tattha yaṃ atthaṃ sutvā tathā paṭipajjantā sabbadukkhakkhayaṃ pāpuṇanti, tassa tādisasampatti atthasampatti nāma, sampannatthatāti attho. Byañjanasampatti nāma sithiladhanitādibyañjanaparipuṇṇāya māgadhikāya sabhāvaniruttiyā gambhīrampi atthaṃ uttānaṃ katvā dassanasamatthatā sampannabyañjanatāti attho.
如今世尊初次以善甚初法度令众学，以清晰示宣，使听闻者晓得行持净戒持行，如清晰显现佛法行为道路等。已尽宣法戒诸点，为三学具备法之要端，此三学集融为法行道德。世尊说法时，犹如厘清清楚法义理理，显示流通真谛，令闻者心顺其旨。法结构与道理俱备，以理顺情，表显其妙义。譬如引入术语厘清，语义贯通，令教法利于众生究竟修习获果。
Idāni nettippakaraṇanayenāpi (netti 4 dvādasapada) atthaṃ dassetuṃ saṅkāsanātiādi vuttaṃ. Tattha saṅkhepato kāsīyati dīpīyatīti saṅkāsananti kammasādhanavasena attho daṭṭhabbo, evaṃ sesesupi. Paṭhamaṃ kāsanaṃ pakāsanaṃ. Ubhayampetaṃ uddesatthavacanasaṅkhātassa vitthāravacanaṃ. Sakiṃ vuttassa puna vacanañca vivaraṇavibhajanāni. Ubhayampetaṃ niddesatthavacanaṃ. Vivaṭassa vitthāratarābhidhānaṃ vibhattassa ca pakārehi ñāpanaṃ uttānīkaraṇapaññattiyo. Ubhayampetaṃ paṭiniddesatthavacanasaṅkhātassa vitthāravacanaṃ. Atthapadasamāyogatoti yathāvuttāni eva cha padāni pariyattiyā atthavibhāgattā atthapadāni, tehi sahitatāya atthakoṭṭhāsayuttattāti attho. Apariyosite pade ādimajjhagatavaṇṇo akkharaṃ, ekakkharaṃ, padaṃ vā akkharaṃ. Vibhattiyantaṃ padaṃ. Padābhihitaṃ atthaṃ byañjetīti byañjanaṃ, vākyaṃ. Kathitassevatthassa anekavidhena vibhāgakaraṇaṃ ākāro nāma. Ākārābhihitassa nibbacanaṃ nirutti. Nibbacanatthavitthāro niddeso. Atha vā ‘‘akkharehi saṅkāseti, padehi pakāseti, byañjanehi vivarati, ākārehi vibhajati, niruttīhi uttāniṃ karoti, niddesehi paññapetī’’ti vacanato saṅkāsanapakāsanasaṅkhaātauddesatthavācakāni vacanāni akkharapadāni nāma. Vivaraṇavibhajanasaṅkhātaniddesatthavācakāni vacanāni byañjanākārā nāma. Uttānīkaraṇapaññattisaṅkhātapaṭiniddesatthavācakāni vacanāni niruttiniddesā nāma, tesaṃ sampattiyā sabyañjananti attho.
今由定导书第四章十二词汇，欲略示义，则谓概括名与阐释、解释文字。谓有先导说明，谓双重指向明确含义。谓语句中与分划，谓二重说明。谓阐明解析。谓二重说明。谓伸展解析释义。谓语汇总之义。谓字汇集合谓，文字连系涵义。谓有传统可依归含义分节。谓释义。谓总结。谓从音书解说，释字、字节、词义，细分诠释。谓说明含义。谓释义方式曰“归纳阐明”。阐明之义谓为概念。谓诸术语标明细义，言语增连结语句，谓释意义连串词。
Atthagambhīratātiādīsu attho nāma tantiattho, hetuphalaṃ vā. Dhammo nāma tanti, hetu vā. Desanā nāma yathādhammaṃ dhammābhilāpo. Paṭivedho nāma yathāvuttaatthādīnaṃ aviparītāvabodho. Te panete atthādayo yasmā sasādīhi viya mahāsamuddo mandabuddhīhi dukkhogāhā alabbhaneyyapatiṭṭhā ca, tasmā gambhīrā. Tesu paṭivedhassāpi atthasannissitattā atthasabhāgattā ca vuttaṃ ‘‘atthagambhīratāpaṭivedhagambhīratāhi sāttha’’nti. Dhammadesanānaṃ atthasannissitattepi sayaṃ byañjanarūpattā vuttaṃ ‘‘dhammagambhīratādesanāgambhīratāhi sabyañjana’’nti. Yathāvuttaatthādīsu pabhedagatāni ñāṇāni atthapaṭisambhidādayo. Tattha niruttīti tantipadānaṃ niddhāretvā vacanaṃ, nibbacananti attho. Tīsu paṭisambhidāsu ñāṇaṃ paṭibhānapaṭisambhidā. Lokiyā saddheyyavacanamukheneva atthesu pasīdanti, na atthamukhenāti āha saddheyyatotiādi. Kevalasaddo sakalādhivacananti āha ‘‘sakalaparipuṇṇabhāvenā’’ti. Brahmacariya-saddo idha sikkhattayasaṅgahaṃ sakalaṃ sāsanaṃ dīpetīti āha sikkhattayapariggahitattātiādi.
“义深”此即佳法教法，原因果报，乃堪称义深。法之说明谓及法说之理。谕达谓按教理所论诸义之相反相应通达。此诸义如此广大如海，凡慧力不坚，无以测知，故谓“深”。其中亦谓透彻义理根基，故名为义理深。法中义涵盖，且具细节，谓“义深含义解释，法说释义且具实质”。谓三种智慧识别慧见，谓词义与事实通达慧。此谓释义。闻法心悦处，故谓可信。谓字句纯熟通达，即谓“词汇完满”义。佛教用语详尽表现，谓“法行教学法则”及“纯净教化”，示其精要义。
Yathāvuttamevatthaṃ aparenāpi pariyāyena dassetuṃ api cātiādi vuttaṃ. Tattha sanidānanti desakālādidīpakena nidānavacanena sanidānaṃ. Sauppattikanti aṭṭhuppattiādiyuttiyuttaṃ. Tatrāyaṃ pāḷiyojanākkamo – ‘‘verañjo brāhmaṇo samaṇo khalu bho…pe… viharatī’’ti ca, ‘‘taṃ kho pana bhavantaṃ gotamaṃ ‘itipi so…pe… pavedetī’ti evaṃ kalyāṇo kittisaddo abbhuggato’’ti ca, ‘‘so dhammaṃ deseti…pe… pariyosānakalyāṇaṃ, desento ca sātthasabyañjanādiguṇasaṃyuttaṃ brahmacariyaṃ pakāsetī’’ti ca, ‘‘sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’ti ca assosi, sutvā ca atha kho verañjo brāhmaṇo yena bhagavā tenupasaṅkamīti.
正如前面所说，为了用另外一种说法加以显现，这些内容也被表述出来。这里所谓的“sanidāna”（缘因）是以说法时间等作为引导而表达的缘起词。所谓的“sauppatti”是指八种成就的联合。在这之中，以巴利语引句“婆罗门与沙门确实居住……”开始，又有“这就是对世尊果德玛称说‘是的正是他……’这样美好的威德声响的产生”，接着有“他宣说法……宣说得周全且具诸议信释的高贵戒行”，又有“这样同样的阿拉汉的显现，是善的见闻”，听闻此语后，婆罗门Verañjo随即前往世尊所处之处。
Aṭṭhakathāyaṃ pana kiñcāpi ‘‘dassanamattampi sādhu hotīti evaṃ ajjhāsayaṃ katvā atha kho verañjo…pe… upasaṅkamī’’ti evaṃ sādhu kho panātiādipāṭhassa brāhmaṇassa parivitakkanabhāvena vuttattā brahmacariyaṃ pakāsetīti padānantarameva assosīti padaṃ sambandhitabbaṃ viya paññāyati, tathāpi ‘‘sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’ti evaṃ yathāvuttanidassanatthena iti-saddena paricchinditvā vuttattā pana aññattha iti-saddassa adassanato ca atha kho verañjotiādinā kattabbantaradassanamukhena pāḷiyā pakārantare pavattito ca yathāvuttavaseneva ‘‘sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’ti vacanānantarameva assosīti padaṃ ānetvā sambandhanaṃ yuttaṃ. Aṭṭhakathācariyena hi brāhmaṇassa attanā sutavaseneva ajjhāsayo uppajjatīti upasaṅkamanahetudassanamukhena dassanamattampi sādhu hotīti evaṃ ajjhāsayaṃ katvātiādi vuttanti gahetabbaṃ.
在注疏中，对于‘仅仅是显现是善的’这一说，持这种见解的婆罗门随后前往世尊处，此一句乃由婆罗门对此语的回绕反复说法而形成，即以‘行戒得表显’为中心，因此此句应被联系理解，尽管这样仍然解释了‘显现是善的’旨趣的不同面相。惟有由于未示他义，且以Verañjo等词作衔接，因而形成巴利文的词形变化。注疏师认为这种见解正如他所闻，即是凭借前往的缘故，产生了‘显现是善的’这一意念等语句，是必须采用的解说。
§2
2.Sītodakaṃviya uṇhodakenāti idaṃ ukkamena mukhāruḷhavasena vuttaṃ, anupasantasabhāvatāya brāhmaṇasseva uṇhodakaṃ viya sītodakenāti attho gahetabbo, ñāṇatejayuttatāya vā bhagavā uṇhodakopamoti katvā tabbirahitaṃ brāhmaṇaṃ sītodakaṃ viya katvā tathā vuttanti gahetabbaṃ. Ekībhāvanti sammodanakiriyāya ekarūpataṃ. Yāyātiādīsu yāya kathāya sammodi brāhmaṇo, taṃ sammodanīyaṃ kathanti yojanā. Tattha khamanīyanti dukkhabahulaṃ idaṃ sarīraṃ, kacci khamituṃ sakkuṇeyyaṃ. Yāpanīyanti cirappabandhasaṅkhātāya yāpanāya yāpetuṃ sakkuṇeyyaṃ. Rogābhāvena appābādhaṃ. Dukkhajīvitābhāvena appātaṅkaṃ. Taṃtaṃkiccakaraṇatthāya lahuṃ akicchena uṭṭhātuṃ yoggatāya lahuṭṭhānaṃ. Balanti sarīrassa sabbakiccakkhamaṃ balaṃ kacci atthīti pucchati. Phāsuvihāroti sukhavihāro. Saraṇīyameva dīghaṃ katvā ‘‘sāraṇīya’’nti vuttanti āha ‘‘saritabbabhāvato ca sāraṇīya’’nti. Pariyāyehīti kāraṇehi.
此文曰：“如同冷水与热水”，此喻指由口中激昂而上升的声音，与婆罗门因未得安宁的本性相似，故称为如同冷水变热水。因处于慧光相应境界，世尊称为类似热水的冷水，且指出无怒的婆罗门如冷水一般，这是应当接受的说法。二者统一，为和谐互动与统一之意。‘行走’等举动谓传递和应对婆罗门的和悦语句，称此话为和悦言语。‘khamanīya’意为此躯体充满痛苦，是否能够宽恕谅解他人？‘yāpanīya’指长久修持得以成就的，可供修持。‘rogābhāva’指无病，‘dukkhajīvitābhāva’指无苦痛之生活。为完成所当行之事，能以轻松不勉强的方式起来。‘balanti’指身体能力是否足够胜任一切事务。‘phāsuvihāra’指安乐的生活，‘saraṇīya’则是称其为‘舒适’之意。‘pariyāyehi’为因缘或缘故。
Bhāvoti kiriyā, tasmiṃ vattamāno napuṃsaka-saddo bhāvanapuṃsakaniddeso nāma, kiriyāvisesanasaddoti attho. Ekamante ekasmiṃ ante yuttappadeseti attho. Khaṇḍiccādibhāvanti khaṇḍitadantapalitakesādibhāvaṃ. Rājaparivaṭṭeti rājūnaṃ parivattanaṃ, paṭipāṭiyoti attho. Purātanuccakulappasutatāya jiṇṇatā, na vayasāti āha ‘‘cirakālappavattakulanvaye’’ti. Vibhavānaṃ mahantattaṃ lāti gaṇhātīti mahallakoti āha ‘‘vibhavamahattatāya samannāgate’’ti. Vibhāvane nāma attheti pakativibhāvanasaṅkhāte atthe. Na abhivādeti vāti abhivādetabbanti na sallakkheti, evaṃ asallakkhaṇapakatikoti vuttaṃ hoti. Rūpaṃ niccaṃ vā aniccaṃ vāti etthāpi niccapakatikaṃ aniccapakatikaṃ vāti attho. Aniccaṃ vāti ettha vā-saddo avadhāraṇattho.
「状态」者，即动作；表示于其上运转之中性词，名为「状态中性词表述」，义为修饰动作之词。『于一处』者，义为于适合之一隅处。『折断等之状态』者，即牙齿折断、头发花白等之状态。『诸王之更替』者，即诸王之轮换，义为依次序。『因古老高贵家系之出身而老』，非因年岁，故说『于历时久远之家系中』。『取得财富之宏大』者，义为获得财富之广大，故说『具足财富宏大』。『于所谓辨别之义中』者，即于名为本然辨别之义中。『不思惟应否礼拜』者，即不审察，如此乃说具有不审察之本性。「色是常或无常」——此处亦义为「本性为常者或本性为无常者」。「或无常」——此处「或」字为决定义。
Sampatijātoti muhuttajāto, jātasamanantaramevāti attho. Sattapadavītihārena gantvā…pe… olokesīti ettha dvāraṃ pidhāya nikkhantotiādīsu viya gamanato pure katampi olokanaṃ pacchā kataṃ viya vuttanti daṭṭhabbaṃ. Olokesinti ca lokavivaraṇapāṭihāriye jāte maṃsacakkhunā volokesīti attho. Seṭṭhoti pasatthataro. Patimānesīti pūjesi. Āsabhinti uttamaṃ.
『甫生者』者，即才生片刻，义为生下之后即刻。『迈步七步后……环顾四方』：此中，犹如「关门后出去」等语中，出去在先而关门之陈述在后，此亦应知为先所作之环顾而于后陈述。「环顾四方」者，义为当开显世间之神变现起时，以肉眼向四方俯视。『最胜』者，即最为殊胜。『尊奉』者，即供养。『无畏者』者，即最上者。
§3
3.Taṃ vacananti nāhaṃ taṃ brāhmaṇātiādivacanaṃ. Aññāya saṇṭhaheyyāti arahatte patiṭṭhaheyya. Jātivasenāti khattiyādijātivasena. Upapattivasenāti devesu upapattivasena. Āviñchantīti ākaḍḍhanti. Yassa abhivādādikaraṇasaṅkhātassa sāmaggirasassa bhagavati abhāvaṃ maññamāno brāhmaṇo ‘‘arasarūpo’’ti āha, tabbidhurassa rūpataṇhādikasseva sāmaggirasassa abhāvena bhagavā ‘‘arasarūpo’’ti dassetuṃ sāmaggirasasaddassa rūparasādīsu vattanappakāraṃ dassento āha vatthārammaṇādītiādi.
『彼语』者，即「我非彼婆罗门」等语。『了知而安住』者，即安住于阿拉汉果。『依族姓之故』者，即依刹帝利等族姓之故。『依投生之故』者，即依投生于天人之故。『牵引』者，即拉拽。该婆罗门以为：对世尊而言，礼拜等所包含之和谐妙味不存在，故说「无味之相」。为显示——正因此种和谐妙味、即色之渴爱等离去，世尊方名「无味之相」——而宣说「和谐妙味」一词于色味等中运用之方式，故说「所依、所缘等」。
Tālāvatthukatāti ucchinnamūlānaṃ tālānaṃ vatthu viya nesaṃ rūparasādīnaṃ vatthu cittasantānaṃ katanti imasmiṃ atthe majjhepadalopaṃ dīghañca katvā niddesoti āha tālavatthu viyātiādi. Tālavatthu viya yesaṃ vatthu kataṃ te tālāvatthukatāti visesanassa paranipāto daṭṭhabbo, katatālavatthukāti attho. Matthakacchinnatāloyeva pattaphalādīnaṃ akāraṇatāya avatthūti tālāvatthu, taṃ viya yesaṃ vatthu kataṃ te rūparasādayo tālāvatthukatā, ayaṃ aññapadatthavasena atthaggāho heṭṭhā vuttanayena sugamoti visesamatthaṃ dassento āha ‘‘matthakacchinnatālo viya katā’’ti. Evañca matthakasadisesu rūparasādīsu rāgesu chinnesupi tabbatthubhūtassa tālāvatthusadisassa cittasantānassa yāva parinibbānaṭṭhānaṃ upapannameva hoti. Yathārutato pana visesanasamāsavasena atthe gayhamāne rūparasādīnaṃ tālāvatthusadisatāya ṭhānaṃ āpajjati. Yaṃ pana sāratthadīpaniyaṃ (sārattha. ṭī. 1.3) etaṃ dosaṃ pariharituṃ rūparasādīnaṃ kusalākusalattaṃ vuttaṃ, taṃ te tathāgatassa pahīnātiādipāḷiyā, kāmasukhassādasaṅkhātā rūparasātiādiaṭṭhakathāya ca na sameti, khīṇāsavānampi yāva parinibbānā kusalākusalānaṃ phaluppattito tesaṃ matthakacchinnatālasadisatāpi na yuttāti gahetabbaṃ. Atha vā matthakacchinnatālassa ṭhitaṃ aṭṭhitañca amanasikatvā puna anuppattidhammatāsadisamattaṃ upametvā tālāvatthu viya katāti visesanasamāsavasena atthaggahaṇepi na koci doso. Anu-saddo pacchāti atthe vattatīti āha pacchābhāvo na hotītiādi. Anu abhāvaṃ gatāti pacchā anuppattidhammatāvasena abhāvaṃ gatā. Anacchariyāti anu anu uparūpari vimhayakatāti attho. Yañca kho tvaṃ vadesīti yaṃ vandanādisāmaggīrasābhāvasaṅkhātaṃ kāraṇaṃ arasarūpatāya vadesi, taṃ kāraṇaṃ na vijjatīti attho.
所谓“塔拉瓦图库塔”是指被截断根部的棕榈树干，就如同那些树干是色法之所依，此中说的是心的连续。就在此义中，既说截断了中间根脚及树干的长度，又用以指称为“塔拉瓦图”之类。所谓塔拉瓦图，如同树干，这类依止物被造就而成。截断根部的树干，如同不结果实的树干，是无所依止的；因此说此为“塔拉瓦图”，好比是依止了的色相之所依。此义又称乃依特定别名而说“好比截断根的树干”。就这样，断根的树种类里，已生灭而真实的色相依止其心的连续，持续至涅槃之境终断。又依教诲，当特指染污分别蕴集时，因染著色法之依止，被划定所住之处形成。如《义灯品·义灯第一分》阐述此毒欲因的弃绝，讲述色法中的善恶差别，正如如来所说的“断欲根”“恶趣之一”等注释尚未涵盖，即便是已断烦恼的阿拉汉，于仍当生灭的涅槃中善恶之果的产生，也不该将“如同截断根的树干”比喻硬套适用。或者在断根树干的处所安住时，未注意而再次起无生法类似的色法依止，由此明示称之为“塔拉瓦图”，即以染污烦恼为缘生所执着，无甚过错。之后又说“继后没有”，所谓“继后”是指无生法的相续而灭之义。所谓不惊异，是指上下相续而异，此义。至于你所说，关于敬礼等众生和合的原因乃非凡形是故，没有此原因。
§4
4.Sandhāya bhāsitamatthanti yaṃ atthaṃ sandhāya brāhmaṇo nibbhogo bhavaṃ gotamotiādimāha, bhagavā ca yaṃ sandhāya nibbhogatādiṃ attani anujānāti, taṃ sandhāya bhāsitamatthaṃ.
第四条中“作为连接而说的意思”，即婆罗门称“涅槃是安宁”等词句时，世尊若自己也将涅槃安宁等意旨承认或允准，即称此为连接而说的意思。
§5
5.Kulasamudācārakammanti kulācārakammaṃ. Kāyato kāyadvārato pavattaṃ duccaritaṃ kāyaduccaritaṃ. Anekavihitāti anekappakārā.
第五条“家族习俗行为”，即指家族的行为习惯。由身而内、从身体出入的恶行，称为身体恶行。“多种种类”则指多种多样的形态或样式。
§6
6.Pañcakāmaguṇikarāgassāti rūpādīsu pañcasu kāmakoṭṭhāsesu ativiya saṅgavasena niyuttassa kāmarāgassa, etena anāgāmīnaṃ vatthābharaṇādīsu saṅganikantivasena uppajjanakāmarāgassa kāmarāgatābhāvaṃ dasseti tassa rūparāgādīsu saṅgahato. Avasesānanti ettha sakkāyadiṭṭhivicikicchānaṃ paṭhamena maggena, sesānaṃ catūhipi ucchedaṃ vadati, tenāha ‘‘yathānurūpa’’nti.
第六条“由五欲根本组成的贪爱”，是指色等五根欲望之所在，其以极度贪恋而缠缚，即表明不还果位者，在此根本烦恼之资粮及装饰品等中，是因其迷恋而引起诸贪爱之缺失。这样，色欲等的缠缚说显现出来。所谓余余，指初步无明与疑惑的断尽，及其余四无明的灭除，其中说“如实相应”，表明与此相称。
§7
7.Jigucchati maññeti jigucchati viya, ‘‘jigucchatī’’ti vā sallakkhemi. Akosallasambhūtaṭṭhenāti aññāṇasambhūtaṭṭhena.
第七条“感到讨厌”，即“觉得讨厌”，教法中称“讨厌者”或相关习气。所说源自“非上好而起”的智慧。
§8-10
8-10.Tatrāti yathāvuttesu dvīsu atthavikappesu. Paṭisandhipariyāyopi idha gabbhasaddoti āha ‘‘devalokapaṭisandhipaṭilābhāyā’’ti. Apunabbhavabhūtāti khaṇe khaṇe uppajjamānānaṃ dhammānaṃ abhinibbatti.
第八至十条“那里”，分别讲两种义解说。在再生时说“胎中之声”，并说“为了获得天界再生之福报”。所谓“无再生者”，即指那连续不断即时生起的法的消灭与灭除。
§11
11.Dhammadhātunti sabbaññutaññāṇaṃ. Tañhi dhamme yāthāvato dhāreti upadhāretīti ‘‘dhammadhātū’’ti vuccati. Desanāvilāsappattoti abhirucivasena parivattetvā desetuṃ samatthatā desanāvilāso, taṃ patto. Karuṇāvipphāranti sabbasattesu mahākaruṇāya pharaṇaṃ. Tādiguṇalakkhaṇameva upamāya vibhāvento āha ‘‘pathavīsamacittata’’nti. Tatoyeva akujjhanasabhāvato akuppadhammatā. Jātiyā anugatanti jātiyā anubaddhaṃ. Jarāya anusaṭanti jarāya paliveṭhitaṃ. Vaṭṭakhāṇubhūtanti vaṭṭato uddharituṃ asakkuṇeyyatāya vaṭṭe niccalabhāvena ṭhitaṃ khāṇu viya bhūtaṃ. Jātānaṃ maccānaṃ niccaṃ maraṇato bhayanti āha ajja maritvātiādi. Appaṭisamaṃ purejātabhāvanti asadisaṃ ariyāya jātiyā paṭhamajātabhāvaṃ, sabbajeṭṭhabhāvanti attho.
十一、所谓法界者，即一切智知的总汇。于此法中，能够如实持守、持有者，称为「法界」。所谓宣说趣味的成熟，是指由对教法产生趣味和喜好，转而具备弘扬教法的才干，达到这个境界。慈悲无分别，涵摄一切众生，谓之推展大慈。借用类比及特征，别述为「大地无偏倚性」。此即指本性不动摇，所具无动摇法。所谓随生而转，即与生俱随；随老而续，即被老法所缠缚。所谓轮穴现象，形容如轮中空穴，因无力挽救轮转而陷入停顿，像残缺的轮中空穴般存在。众生生死不断，恒畏惧无常，谓之生死畏怖，如今生死等。《果德玛经》云：生者虽少不等，远胜世出世间圣者的初生之法，所有切实最上之义也。
‘‘Apī’’ti avatvā ‘‘pī’’ti vadanto pi-saddo visuṃ atthi nipātoti dasseti. Sammā adhisayitānīti pādādīhi upaghātaṃ akarontiyā sammadeva upari sayitāni, akammakassāpi sayatidhātuno adhipubbatāya sakammakatā daṭṭhabbā. Nakhasikhāti nakhaggāni. Sakuṇānaṃ pakkhā hatthapādaṭṭhāniyāti āha ‘‘saṅkuṭitahatthapādā’’ti. Etthāti ālokaṭṭhāne. Nikkhamantānanti nikkhamantesu, niddhāraṇe hetaṃ sāmivacanaṃ. Aṇḍakosanti aṇḍakapālaṃ.
「阿比」说为「吠」音，说此「吠」音内含清净、存在的助词。所谓正确受持，表现在足等身组合无伤害者真实存在，如此方谓「正确受持」。所谓指甲尖，即指指甲。所谓鸟翼、手足所着处说为「皱缩的手足」，此处指视线所在位置。所谓发出离去者，指那些正在离去的，因可依止故得名。所谓蛋窝者，为蛋之壳。
Lokoyeva lokasannivāso. Abujjhi etthāti rukkho bodhi, sayaṃ bujjhati, bujjhanti vā tenāti maggopi sabbaññutaññāṇampi bodhi. Bujjhīyatīti nibbānaṃ bodhi. Antarā ca bodhinti dutiyamudāharaṇaṃ vināpi rukkha-saddena bodhi-saddassa rukkhappavattidassanatthaṃ. Varabhūrimedhasoti mahāpathavī viya patthaṭapaññoti attho. Tisso vijjāti arahattamaggo attanā saha vattamānaṃ sammādiṭṭhisaṅkhātaṃ āsavakkhayañāṇañceva itarā dve mahaggatavijjā ca tabbinibandhakakilesaviddhaṃsanavasena uppādanato ‘‘tisso vijjā’’ti vuccati. Cha abhiññāti etthāpi eseva nayo. Sāvakapāramīñāṇanti aggasāvakehi paṭilabhitabbaṃ sabbameva lokiyalokuttarañāṇaṃ. Paccekabodhiñāṇanti etthāpi eseva nayo.
世间者，即世间的居所。所谓「我不知」者，即菩提树，自觉悟，或觉悟者，亦即道及诸智知皆谓菩提。诸智知被称为觉悟。觉悟二义，指第二例，用树名是为体现智慧之生长。诸智知之初显，如同幼苗破土而出。所谓宝藏智慧，喻为大地，表明持智如大地般坚固稳定。三种智，即阿拉汉道，亲自经历正见、所得断尽漏之智，及其他两种通达烦恼灭除和证得之法，被合称为“三种智”。六神通中第七种三明亦归此类。比库第一阶断除位的智慧叫作弟子波罗蜜智。辟支佛智也属于此类。
Opammasampaṭipādananti opammatthassa upameyyena samaṃ paṭipādanaṃ. Atthenāti upameyyatthena. Tikkhakharavippasannasūrabhāvoti iminā saṅkhārupekkhāpattataṃ vipassanāya dasseti. Pariṇāmakāloti iminā vuṭṭhānagāminibhāvāpattiṃ. Tadā ca sā maggañāṇagabbhaṃ dhārentī viya hotīti āha ‘‘gabbhaggahaṇakālo’’ti. Anupubbādhigatenāti paṭhamamaggādipaṭipāṭiyā adhigatena. Caturaṅgasamannāgatanti ‘‘kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu (ma. ni. 2.184; saṃ. ni. 2.22; a. ni. 2.5; mahāni. 196), sarīre upasussatu maṃsalohita’’nti evaṃ vuttacaturaṅgasamannāgataṃ vīriyaṃ.
所谓以比喻入实修行，谓以对象喻意，等同修持。其意由比喻对象得成。所谓锐利纯净芬芳，表现为准确认知般若、破除内心坚硬。所谓转变之时，即新法即将生起的现象。此时犹如孕胎怀有途径法的意义，故曰「胎育时段」。由先行法获证者，谓其依循最初之道而得。同备四禅之力者，依经文记载：欲、恼、掉举及骨骼尚存，身体乾枯瘦弱。以此说明精进的四禅境力。
Chando kāmotiādīsu patthanākārena pavatto dubbalo lobho icchanaṭṭhena chando. Tato balavā rañjanaṭṭhena rāgo. Tatopi balavataro chandarāgo. Nimittānubyañjanasaṅkappavasena pavatto saṅkappo. Tatopi balavasaṅkappavaseneva pavatto rāgo. Tatopi balavataro saṅkapparāgo. Svāyaṃ pabhedo ekasseva lobhassa pavattiākārabhedena avatthābhedena ca vutto.
于欲、爱等所起之初，现弱小、渴望不足之贪。随后因喜乐而成长，发生成强大之欲。即使欲欲极强，却不及贪欲之力更胜。由缘便生之念，浪起念动之欲，形成念之动力。念亦随力量增，生强大欲念。生更强烈之念，名作念依强力而生。由此自我破至贪欲萌生之单一现象，依发生及现象不同而别说。
Paṭhamajjhānakathāvaṇṇanā初禅论解释
Seyyathidanti taṃ kathanti attho. Etanti pubbapadeyeva avadhāraṇakaraṇaṃ, etaṃ atthajātaṃ vā. Tannissaraṇatoti tesaṃ kāmānaṃ nissaraṇattā. Esāti eva-kāro. Kāmadhātu nāma kāmabhavo, nekkhammanti paṭhamajjhānaṃ. Esāti niyamo. Tadaṅgavikkhambhanasamucchedapaṭippassaddhinissaraṇavivekā tadaṅgavivekādayo. Kāyacittaupadhivivekā kāyavivekādayo, tayo eva idha jhānakathāya, samucchedavivekādīnaṃ asambhavā. Niddeseti mahāniddese. Tatthevāti mahāniddese eva. Vibhaṅgeti jhānavibhaṅge. Evañhi satīti ubhayesampi kāmānaṃ saṅgahe sati.
如是者，即彼说义。谓前说中已讲清楚，现为再说明本义。所谓欲界取舍，指欲界嗜欲之起。所说情由，谓此欲界即为欲界世界之身与心。所称为行为规律，谓欲界规律。所谓端详限制、断绝、安住于断绝、分别解脱、断除分别等，皆是此处解说。身心界限的分别，身界分别，此处是关于禅定之义说。说完即止，指二者皆为欲界聚集之内在左支。
Purimenāti kāyavivekena. Etthāti etasmiṃ kāyacittavivekadvaye. Dutiyenāti cittavivekena. Etesanti yathāvuttanayena vatthukāmakilesakāmavivekadvayassa vācakabhūtānaṃ vivicceva kāmehi vivicca akusalehīti imesaṃ padānaṃ, niddhāraṇe cetaṃ sāmivacanaṃ. Bālabhāvassa hetupariccāgoti anuvattati. Akusaladhammo hi bālabhāvassa hetu. Āsayaposananti āsayassa visodhanaṃ vaḍḍhanañca. Vibhaṅge nīvaraṇāneva vuttānīti sambandho. Tattha kāraṇamāha ‘‘uparijhānaṅgapaccanīkapaṭipakkhabhāvadassanato’’ti. Tattha upari savitakkantiādinā vuccamānāni jhānaṅgāni, tesaṃ attano paccanīkānaṃ paṭipakkhabhāvadassanatoti attho. Uparijhānaṅgānaṃ paccanīkapaṭipakkhabhāvassa dassanatotipi pāṭho. Tattha ‘‘upari vuccamānajhānaṅgānaṃ ujuvipaccanīkavasena paṭipakkhabhāvadassanato’’ti ‘‘nīvaraṇānaṃ tāneva vibhaṅge vuttānī’’tipi atthaṃ vadanti . Peṭaketi mahākaccāyanattherena kataṃ nettippakaraṇanayānusāripakaraṇaṃ, taṃ pana piṭakānaṃ vaṇṇanābhūtattā ‘‘peṭaka’’nti vuttaṃ, tasminti attho.
「Purimena」者，以身心分别断故。此处之义为，在身心二者分别断中。第二者「Dutiyena」者，谓以心分别断。此等言辞如前所说，是说分别断包含对五欲污垢与欲望分别断，此为诸语之义，特指去别于欲乐，去别于不善。此词乃指示之语。谓非愚者之缘故，此义相应；不善法即为愚者之因。所谓「染心净化」，意指污染之心的净化与增长。此与五盖分解相应，谓盖障之分别也。所谓缘故云：「由对上所说禅支相反之义显现。」此处「上」者，为言「由正思维等禅支名所称者。」其意谓禅支可分别显示其相反状态。禅支中称为「上者」，即是观其相反状态。谓此即「以禅支中清净相反之理所现之义。」五盖则亦于该分解中被说明。所谓「Peṭaka」者，乃大迦叶长老作《净释法义》之次第篇，因其乃注释三藏之一，故称「Peṭaka」，此乃该词义也。
Vitakkanaṃ nāma ārammaṇaparikappananti āha ‘‘ūhana’’nti. Rūpaṃ rūpantiādinā visaye ākoṭentassa visayappavattiāhananaṃ upari āhanananti veditabbaṃ. Ārammaṇe cittassa ānayanaṃ nāma ārammaṇābhimukhakaraṇaṃ. Anusañcaraṇanti anuparibbhamanaṃ, tañca khaṇantarassa tathākārena uppādanameva, na hi paramatthato ekassa sañcaraṇamatthi, evamaññatthāpi īdisesu. Anumajjananti parimajjanaṃ. Tatthāti ārammaṇe. Sahajātānuyojanaṃ sakiccānuvattitākaraṇena. Katthacīti dutiyajjhānavirahitesu savicāracittesu sabbatthāti attho. Vicārena saha uppajjamānopi vitakko ārammaṇe abhiniropanākārena pavattiṃ sandhāya ‘‘paṭhamābhinipāto’’ti vutto. Vipphāravāti avūpasantasabhāvatāya vegavā, tenevesa dutiyajjhāne pahānaṅgaṃ jātaṃ. Paṭhamadutiyajjhānesūti pañcakanayaṃ sandhāya vuttaṃ. Aṅgavinimuttassa jhānassa abhāvaṃ dassento rukkho viyātiādimāha.
思维谓意念起用，谓用「念(ūhana)」。对此应知，其于色等境界中引发境界之适现，谓引起境界驱使思维，谓意念起动。所谓「念」即心引向境界，谓心向境之作意。所谓「随行」即心随境流转，然此乃暂时起现，非从本质上讲为恒常流转。其意大致为随行。所谓「陷没」即浸入、没入。此中谓「念」即是指引心依缘顺流，依因果继起。于初无禅意念之心中，谓念有所起，谓意念随产生时起于念境作意，有所论述名为「初入」。谓此念随念处涣然渐消，谓其于第二无念处生起已生之念未灭时，即作此论处。所谓「断除」谓念因浊糟之性质而速速消散，于第二禅时生起断除之义。谓于第一第二禅间生起断除义相应，故云此五类论义。释所举树木等，为显说无禅禅心缺乏之义也。
Viveka-saddassa bhāvasādhanapakkhe ‘‘tasmā vivekā’’ti vuttaṃ, itarapakkhe ‘‘tasmiṃ viveke’’ti. Pinayatīti tappeti, vaḍḍheti vā. Pharaṇarasāti paṇītarūpehi kāye byāpanarasā. Sātalakkhaṇanti iṭṭhasabhāvaṃ, madhuranti attho. Sampayuttānaṃ pīḷanajjhupekkhanaṃ akatvā anu anu gaṇhanaṃ upakāritā vā anuggaho. Vanameva vanantaṃ. Udakameva udakantaṃ. Tasmiṃ tasmiṃ samaye pākaṭabhāvatoti iminā iṭṭhārammaṇādipaṭilābhasamayepi sukhaṃ vijjamānampi apākaṭaṃ, pītiyeva tattha pākaṭā, paṭiladdharasānubhavanasamaye ca vijjamānapītitopi sukhameva pākaṭataranti dasseti. Ettha ca cetasikasukhavaseneva paṭiladdharasānubhavanaṃ veditabbaṃ, na kāyikasukhavasena tassa pītisampayogasseva abhāvena idhānadhippetattā. Ayañca pītītiādi aññapadatthasamaāsadassanaṃ, assatthipakkhe taddhitapaccayadassanaṃ vā. Dutiyavikappena aññapadatthasamāsavaseneva ‘‘vivekajaṃ pītisukha’’nti idaṃ ekaṃ padanti dasseti, vibhattiyā ca alopaṃ.
关于「离欲」辞，是于修习离欲之功夫方面所显现者，故称「故离欲」。而于他面则云「于该离欲中」。谓「减」即指减少，谓「增」即指增长。所谓「甘露味」者，谓渗透于安乐色身之甘甜滋味。所谓「特性」者，即自身之本性，谓所好之性质。谓「和合」之三法，谓安乐、苦及平静等三法相和合，此中对数数念念者，谓经过连续不间断之数计，其功用有助于乐修习之成就。树之如是，水之如是。谓该时于此时中，所现出的妙特性，或称安乐，对已得乐之经验时，谓其安乐更佳更殊胜也。此中当知所谓心之乐为有别于色身乐，乐之共随经验，而非仅因色身乐无因缘故也。且此「喜」等名词，有是它语义相合，或为义理之依止。次第名为「离欲生之喜乐」，此为一词，显示其划分而消失之义。
Gaṇanānupubbatāti desanākkamaṃ sandhāya vuttaṃ. Paṭhamaṃ samāpajjatīti idaṃ ādikammikavasena vuttaṃ, ciṇṇavasīnaṃ pana yogīnaṃ uppaṭipāṭiyāpi jhānaṃ uppajjateva. Jhāpetīti dahati. Aniccādilakkhaṇavisayāya vipassanāya upanijjhāyanaṃ kathaṃ nibbānālambanassa maggassa hotīti āha vipassanāyātiādi. Tattha maggena sijjhatīti niccādivipallāsappahāyakena saha maggeneva taṃ lakkhaṇūpanijjhānaṃ asammohato attano sijjhati. Atha vā maggenāti maggakiccena, vipallāsappahānenāti attho.
所谓「逐次数计」者，谓于说法传授时法门渐次循序锋芒毕露之义。谓「首先生起」言，乃以初发起之行为者言。即便是已经历断灭慧者，于禅境亦生起修习。谓「烧」即焚尽。谓对无常等诸相之观照，谓观照入深入而生厌倦，如何于灭尽相支之道成就。有谓曰所谓观照，谓由断习观照诸相之差别，因故所成相应心熄灭。如谓或由道行，谓经过道之功课，谓燃尽烦恼之义者。谓说「观照」即以上义也。
Aññoti satto. Avuttattāti ‘‘sacittekaggata’’nti jhānapāḷiyaṃ (vibha. 508 ādayo) avuttattā. Vuttattāti tassā jhānapāḷiyā vibhaṅge vuttattā.
所谓「展现」即心之存在。谓「不展现」者指单一心为独立无碍而现，如禅经所说。谓展现，即于禅派论文中所述之展现分，此中明心相续之说也。
Dutiyajjhānakathāvaṇṇanā第二禅论解释
Ajjhattanti jhānavisesanattā vuttaṃ ‘‘idha niyakajjhattamadhippeta’’nti. Jhānañhi ajjhattajjhattaṃ na hoti chaḷindriyānameva tabbhāvato. Khuddakā ūmiyo vīciyo. Mahatiyo taraṅgā. Santā honti samitātiādīni aññamaññavevacanāni, jhānabalena samatikkantāti adhippāyo. Appitāti gamitā vināsaṃ pāpitā. Pariyāyoti jhānaparikkhāre jhānavohārattā aparamatthato.
所谓内境者，由禅的特点而分别，即「此处称内境有特别指示」。禅上意指内在之心处理。谓禅中内心不生起，对六根等无作用。谓小者如涟漪，微波；大者如波浪。谓波浪平息称为安静等诸语，含说破除禅力影响。谓坏灭即经由达到灭尽而圆满处断灭。所谓变化，谓于禅续次第停当后，说其不同于前义之转变也。
Tatiyajjhānakathāvaṇṇanā第三禅论解释
Tadadhigamāyāti tatiyamaggādhigamāya. Upapattito ikkhatīti paññāya sahacaraṇaparicayena yathā samavāhibhāvo hoti, evaṃ yuttito passati. Vipulāyāti mahaggatabhāvappattāya. Thāmagatāyāti vitakkavicārapītivigamena thirabhāvappattiyā, teneva vakkhati ‘‘vitakkavicārapītīhi anabhibhūtattā’’tiādi. (Pārā. aṭṭha. 1.11 tatiyajjhānakathā). Upekkhābhedaṃ dassetvā idhādhippetaṃ upekkhaṃ pakāsetuṃ upekkhā panātiādi vuttaṃ. Tattha tatramajjhattatāva khīṇāsavānaṃ iṭṭhāniṭṭhachaḷārammaṇāpāthe parisuddhapakatibhāvāvijahanākārena ajjhupekkhanato ‘‘chaḷaṅgupekkhā’’ti ca, sattesu majjhattākārappavattattā ‘‘brahmavihārupekkhā’’ti ca, sahajātadhammānaṃ majjhattākārabhūtā ‘‘bojjhaṅgupekkhā’’ti ca, kevalā ‘‘tatramajjhattupekkhā’’ti ca, tatiyajjhānasahagatā aggasukhepi tasmiṃ apakkhapātabhūtā ‘‘jhānupekkhā’’ti ca, catutthajjhānasahagatā sabbapaccanīkaparisuddhitāya ‘‘pārisuddhupekkhā’’ti ca tena tena avatthābhedena chadhā vuttā.
「为了证得彼」者，即为了证得第三道。「从生起处观察」者，谓以慧与之俱行、熟习，如其平衡俱有之状态而观见。「广大」者，谓达于广大之状态。「坚固」者，谓因寻、伺、喜之消逝而达于稳固之状态，故下文将说「因不为寻、伺、喜所制伏」等语。（见《巴拉基咖注》第三禅那论）。在显示舍之分类之后，为阐明此处所意指之舍，故说「然而，舍……」等。其中，「彼处中舍性」——以于漏尽者在六所缘境现前时，以不舍弃清净本然状态之相而高处旁观故，称为「六支舍」；以于有情中以中舍之相运行故，称为「梵住舍」；以成为俱生诸法之中舍相故，称为「觉支舍」；单纯称为「彼处中舍性」；以与第三禅那俱行、于最胜之乐中亦不倾向于彼故，称为「禅那舍」；以与第四禅那俱行、因一切违品之清净故，称为「遍净舍」——依彼彼状态之别，共说为六种。
Vīriyameva pana anaccāraddhaanatisithilesu sahajātesu saṅkhāresu upekkhanākārena pavattaṃ ‘‘vīriyupekkhā’’ti vuttaṃ. Aṭṭhannaṃ rūpārūpajjhānānaṃ paṭilābhato pubbabhāge eva nīvaraṇavitakkavicārādīnaṃ pahānābhimukhībhūtattā tesaṃ pahānepi abyāpārabhāvūpagamanena majjhattākārappavattā samādhivasena uppannā aṭṭha paññā ceva upādānakkhandhabhūtesu saṅkhāresu ajjhupekkhanākārappavattā vipassanāvasena uppannā catunnaṃ maggānaṃ pubbabhāge tassa tassa adhigamāya catasso catunnaṃ phalasamāpattīnaṃ pubbabhāge tassa tassa adhigamāya appaṇihitavimokkhavasena pavattā catasso suññataanimittavimokkhavasena dveti dasa paññā cāti ime aṭṭhārasa paññā saṅkhārupekkhā nāma. Yathāvuttavipassanāpaññāva lakkhaṇavicinanepi majjhattabhūtā vipassanupekkhā nāma. Adukkhamasukhavedanā vedanupekkhā nāma. Imāsaṃ pana dasannampi upekkhānaṃ ‘‘tattha tattha āgatanayato vibhāgo dhammasaṅgahaṭṭhakathāyaṃ vuttanayena veditabbo’’ti dassento āha evamayaṃ dasavidhāpītiādi. Tattha tattha āgatanayatoti idampi hi tāsaṃ vibhāgadassanassa bhūmipuggalādipadaṃ viya visuṃ mātikāpadavasena vuttaṃ, na pana bhūmipuggalādivasena vibhāgadassanassa āgataṭṭhānaparāmasanaṃ āgataṭṭhānassa aṭṭhasāliniyātiādinā vuttattā, tasmā sāratthadīpaniyaṃ (sārattha. ṭī. 1.11 tatiyajjhānakathā) yaṃ vuttaṃ ‘‘imāsaṃ pana dasannampi upekkhānaṃ bhūmipuggalādivasena vibhāgo tattha tattha vuttanayeneva veditabboti dassento āha evamayaṃ dasavidhātiādī’’ti, taṃ amanasikatvā vuttanti gahetabbaṃ. Tattha tattha āgatanayatoti ‘‘idha (khīṇāsavo) bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti, na dummano, upekkhako viharati sato sampajāno’’tiādinā (dī. ni. 3.348; a. ni. 6.1) chaḷaṅgupekkhā āgatā, ‘‘upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharatī’’ti (dī. ni. 3.308; ma. ni. 1.77; 2.309; 3.230) evaṃ brahmavihārupekkhā āgatāti iminā nayena dasannampi upekkhānaṃ tattha tattha vuttapadesesu āgatanayadassanato ca ayaṃ dasavidhāpi upekkhā dhammasaṅgahaṭṭhakathāyaṃ vuttanayeneva veditabbāti sambandho.
然而，精进本身于俱生诸行不过度策励、不过度懈怠时，以旁观之相运行，称为「精进舍」。八种色界与无色界禅那尚未获得之前位，因趋向于舍断盖、寻、伺等，于舍断彼等后亦趋入无作用之中舍状态，以定为缘而生起之八种慧；以及于作为取蕴之诸行中以旁观之相运行，以观为缘而生起、于四道各自之前位为证得彼彼而有之四种慧；于四果定各自之前位为证得彼彼、以无愿解脱为缘而运行之四种慧；以空解脱与无相解脱为缘而有之二种慧——合此十八种慧，称为「行舍」。如上所述之观慧本身，于审察诸相时亦处于中舍状态，称为「观舍」。不苦不乐受，称为「受舍」。为显示此十种舍应依《法集论注》所说之方式，于彼彼所在处依所来之方式加以了知，故说「如此，此十种舍……」等。「于彼彼所在处依所来之方式」——此亦乃分别显示彼等舍之用语，如地、人等项目一般，是作为独立的母题项目而说的，并非指向已有阿毗达摩论说明之处所，以地、人等方式进行分别的所在处，因该所在处已在《法集论注》等中说明。因此，《沙拉他灯注》中所说「为显示此十种舍应依彼彼所说之方式，以地、人等方式加以了知，故说『如此，此十种舍……』等」，应理解为是未经审慎思考而说。「于彼彼所在处依所来之方式」——以「于此，〔漏尽〕比库以眼见色，既不欣悦，亦不忧恼，住于舍，具念、正知」等语，六支舍由此得来；以「以俱舍之心遍布一方而住」，梵住舍由此得来——依此方式，从十种舍于彼彼所说处所来之方式的显示，此十种舍亦应依《法集论注》所说之方式加以了知，此为其联结。
Bhūmītiādīsu pana chaḷaṅgupekkhā kāmāvacarā, brahmavihārupekkhā rūpāvacarātiādinā bhūmito ca, chaḷaṅgupekkhā asekkhānameva, brahmavihārupekkhā puthujjanādīnaṃ tiṇṇampi puggalānantiādinā puggalato ca, chaḷaṅgupekkhā somanassupekkhāsahagatacittasampayuttātiādinā cittato ca, chaḷaṅgupekkhā chaḷārammaṇātiādinā ārammaṇato ca, ‘‘vedanupekkhā vedanākkhandhena saṅgahitā, itarā nava saṅkhārakkhandhenā’’ti khandhasaṅgahavasena ca, ‘‘chaḷaṅgupekkhā brahmavihārabojjhaṅgajhāna pārisuddhitatramajjhattupekkhā ca atthato ekā. Tasmā ekakkhaṇe ca tāsu ekāya sati itarā na uppajjanti, tathā saṅkhārupekkhā vipassanupekkhāpi veditabbā. Vedanāvīriyupekkhānamekakkhaṇe siyā uppattī’’ti ekakkhaṇavasena ca, ‘‘chaḷaṅgupekkhā abyākatā brahmavihārupekkhā kusalābyākatā, tathā sesā. Vedanupekkhā pana siyā akusalāpī’’ti evaṃ kusalattikavasena ca, ‘‘saṅkhepato cattāro ca dhammā vīriyavedanātatramajjhattatāñāṇavasenā’’ti evaṃ saṅkhepavasena ca ayaṃ dasavidhāpi upekkhā dhammasaṅgahaṭṭhakathāyaṃ vuttanayeneva veditabbāti yojanā.
在地、人等之中，六支舍属欲界、梵住舍属色界等——以地来分别；六支舍唯属无学者，梵住舍通于凡夫等三种人——以人来分别；六支舍与悦俱心及舍俱心相应等——以心来分别；六支舍缘于六所缘等——以所缘来分别；「受舍由受蕴所摄，其余九种由行蕴所摄」——以蕴摄来分别；「六支舍、梵住舍、觉支舍、禅那舍、遍净舍及彼处中舍性，就实义而言为一。因此，在同一刹那，彼等中若有一者，其余则不生起；行舍与观舍亦应如是了知。受舍与精进舍则于同一刹那可能俱起」——以同一刹那来分别；「六支舍属无记，梵住舍属善与无记，其余亦然。然受舍则有时亦属不善」——以善三分来分别；「略摄之，共有四法：精进、受、彼处中舍性及智」——以略摄来分别——如此，此十种舍亦应依《法集论注》所说之方式加以了知，此为其应用。
Ettha cetā kiñcāpi aṭṭhasāliniyaṃ bhūmipuggalādivasena sarūpato uddharitvā na vuttā, tathāpi tattha vuttappakāreheva tāsaṃ bhūmipuggalādivibhāgo nayato uddharitvā sakkā ñātunti tattha sarūpato vuttañca avuttañca ekato saṅgahetvā tattha tattha āgatanayatotiādīhi navahi pakārehi atideso kato, teneva ‘‘dhammasaṅgahaṭṭhakathāyaṃ vuttavasenā’’ti avatvā ‘‘vuttanayenevā’’ti vuttaṃ. Tathāhi khīṇāsavo bhikkhu cakkhunā rūpaṃ disvāti ādimhi vutte chaḷaṅgupekkhā rūpādiārammaṇatāya bhūmito kāmāvacarā ca puggalato asekkhānameva ca uppajjati, cittato somanassupekkhācittasampayuttā, ārammaṇato chaḷārammaṇā, kusalattikato abyākatā cāti paṇḍitehi sakkā ñātuṃ, tathā chaḷaṅgupekkhā ca brahmavihārupekkhā ca tatramajjhattupekkhā ca jhānupekkhā ca pārisuddhupekkhā ca atthato ekātiādimhi vutte panassa saṅkhārakkhandhasaṅgahitattā brahmavihārupekkhādīhi saha ekakkhaṇe anuppattiādayo ca sakkā ñātuṃ, yathā ca chaḷaṅgupekkhā, evaṃ sesānampi yathārahaṃ aṭṭhasāliniyaṃ vuttanayato bhūmiādivibhāguddhāranayo ñātabbo. Anābhogarasāti paṇītasukhepi tasmiṃ avanatipaṭipakkhakiccāti attho.
此处，虽然在《法集论注》中未以地、人等方式逐一明文提出，然依彼处所说之方式，可以推论方式提取出彼等之地、人等分别；因此，将彼处明文所说与未明文所说合而摄之，以「于彼彼所在处依所来之方式」等九种方式作出比照，正因如此，不说「依《法集论注》所说」，而说「依所说之方式」。例如，在说「漏尽比库以眼见色」等处，六支舍因缘于色等所缘故，以地属欲界；以人唯属无学者；以心与悦俱心及舍俱心相应；以所缘缘于六所缘；以善三分属无记——此皆是智者所能了知的。同样，在说「六支舍、梵住舍、彼处中舍性、禅那舍及遍净舍，就实义而言为一」等处，因其由行蕴所摄，与梵住舍等于同一刹那不俱生等，亦皆可了知。如六支舍一般，其余诸舍亦各依其情况，应知从《法集论注》所说之方式推论地等分别之方法。「无倾向之味」者，谓即便在最胜之乐中，亦具有不偏堕于彼之对治功能，此为其义。
Puggalenāti puggalādhiṭṭhānena. Kilesehi sampayuttānaṃ ārakkhā. Tīraṇaṃ kiccassa pāragamanaṃ. Pavicayo vīmaṃsā. Idanti satisampajaññaṃ. Yasmā tassa nāmakāyena sampayuttaṃ sukhanti imassa tasmā etamatthantiādinā sambandho. Tassāti jhānasamaṅgino. Taṃsamuṭṭhānenāti taṃ yathāvuttanāmakāyasampayuttaṃ sukhaṃ samuṭṭhānaṃ kāraṇaṃ yassa rūpassa tena taṃsamuṭṭhānena rūpena. Assāti yogino. Yassāti rūpakāyassa. Phuṭattāti atipaṇītena rūpena phuṭattā. Etamatthaṃ dassentoti kāyikasukhahetubhūtarūpasamuṭṭhāpakanāmakāyasukhaṃ paṭisaṃvediyamāno eva jhānasamaṅgitākaraṇe kāriyopacārato ‘‘sukhañca kāyena paṭisaṃvedetī’’ti vuccatīti imamatthaṃ dassentoti attho. Yanti hetuatthe nipātoti āha ‘‘yaṃjhānahetū’’ti. Sukhapāramippatteti sukhassa ukkaṃsapariyantaṃ patte. Evametesaṃ pahānaṃ veditabbanti sambandho. Atha kasmā jhānesveva nirodho vuttoti sambandho.
「以人」者，谓以人为所依。「对与烦恼相应者之守护」。「审察」者，谓对任务之渡越完成。「伺察」者，谓审查。「此」者，谓念与正知。「因彼与名身相应之乐，故此义……」等，以此联结。「彼之」者，谓具禅那者之。「以彼所生起之」者，谓以彼如上所述与名身相应之乐为生起之因、缘的色，即以彼所生起之色。「彼之」者，谓禅修者之。「某之」者，谓色身之。「因被遍触」者，谓因被极胜妙之色所遍触。「为显示此义」者，谓为显示如下之义：以具有身体安乐为因之色所生起之名身之乐，正在领受时，即作为具禅那性的动作，以果位之借代而说「以身领受乐」——此为其义。说「「因」义之不变词，故说『以禅那为因』」。「达于乐之极究竟」者，谓达于乐之最高顶点。「如此，此等之舍断应当了知」，此为联结。再者，「何以故，舍断唯于禅那中说？」此为联结。
Catutthajjhānakathāvaṇṇanā第四禅论解释
Kattha cuppannanti ettha katthāti hetumhi bhummaṃ, kasmiṃ hetumhi satīti attho. Nānāvajjaneti appanāvīthiāvajjanato nānā bhinnaṃ purimavīthīsu āvajjanaṃ yassa upacārassa, tasmiṃ nānāvajjane. Visamanisajjāya uppannakilamatho visamāsanupatāpo. Upacāre vātiādi pakkhantaradassanaṃ ekāvajjanūpacārepi vāti attho. Pītipharaṇenāti iminā appanāvīthiyā viya ekavīthiyampi kāmāvacarapītiyā pharaṇamattassa abhāvaṃ dasseti. Domanassindriyassa assa siyā uppattīti sambandho. Etanti domanassindriyaṃ uppajjatīti sambandho. Vitakkavicārappaccayepīti pi-saddo aṭṭhānappayutto. So ‘‘pahīnassā’’ti heṭṭhā vuttapadānantaraṃ yojetabbo ‘‘pahīnassāpi domanassindriyassā’’ti. Vitakkavicārabhāveti ettha ‘‘uppajjati domanassindriya’’nti ānetvā sambandhitabbaṃ. Nimittatthe cetaṃ bhummaṃ, vitakkavicārabhāvahetūti attho. Vitakkavicārāti ettha iti-saddo tasmāti etasmiṃ atthe daṭṭhabbo, tena yasmā etaṃ domanassindriyaṃ vitakkavicārapaccaye…pe… neva uppajjati, yattha pana uppajjati, tattha vitakkavicārabhāveyeva uppajjati. Yasmā ca appahīnāyeva dutiyajjhānūpacāre vitakkavicārā, tasmā tatthassa siyā uppattīti evamettha yojanā veditabbā.
「生起于何处」——此中「何处」为处格，用于因义，意谓「在何因缘具足时」。「于别异作意」者，谓在具有与安止速行之作意相别异、不同的前行速行之作意的近行定，即于此别异作意之近行定中。「于不平等坐卧中生起的疲劳，即为不平等之烦恼」。「或于近行定中」等，此为显示另一方面：即使是仅有一次作意之近行定亦然。「由喜之遍布」——以此显示，即便于同一速行之流中，亦不存在欲界之喜如安止速行那般遍布之事。「忧根可能生起」，此为联结。「此」者，谓忧根生起，此为联结。「亦因寻、伺为缘」——「亦」字用于不当之处，应置于下文「已被舍断的」之后联结，意为「即使已被舍断之忧根」。「于寻、伺之存在」——此处应引入「忧根生起」加以联结。此处格为标志义，意谓「以寻、伺之存在为因」。「寻、伺」——此处「以此」一词应理解为「因此、因为」之义，故联结如下：因为此忧根以寻、伺为缘……乃至……不生起；然而，凡生起之处，必于寻、伺存在之时方生起。又因为在尚未被舍断的第二禅那近行定中仍有寻、伺，故彼之忧根于彼处可能生起——如此，此处之联结应当了知。
Tatthāti dutiyajjhānūpacāre. Assāti domanassindriyassa. Siyā uppattīti idañca paccayamattadassanena sambhāvanamattato vuttaṃ. Domanassuppattisambhāvanāpi hi upacārakkhaṇeyeva kātuṃ yuttā, vitakkavicārarahite pana dutiyajjhānakkhaṇe taduppattisambhāvanāpi na yuttā kātunti. Itarathā kusalacittakkhaṇe akusaladomanassuppattiyā asambhavato ‘‘tatthassa siyā uppattī’’ti na vattabbaṃ siyā. Samīpatthe vā etaṃ bhummaṃ, upacārajjhānānantaravīthīsūti attho. Dutiyajjhāneti etthāpi anantaravīthīsupi na tveva uppajjatīti attho, evaṃ upari sukhindriyepi. Somanassindriyassa uppattīti sambandho. Pahīnāti vuttāti idaṃ ‘‘pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā’’ti vuttattā vuttaṃ. Dukkhābhāvenāti dukkhatābhāvena. Evaṃ sukhābhāvenāti etthāpi. Etenāti dukkhasukhapaṭikkhepavacanena. Iṭṭhāniṭṭhaviparītānubhavanalakkhaṇāti atiiṭṭhaatianiṭṭhānaṃ viparītassa majjhattārammaṇassa anubhavanalakkhaṇā, majjhattārammaṇampi hi iṭṭhāniṭṭhesu eva paviṭṭhaṃ tabbinimuttassa abhāvā.
在此」者,指第二禅那的近行定。「彼」者,指忧根。「或有生起」者,此语乃就仅见缘起之条件而言,属可能性之陈述。忧之生起的可能性,唯宜在近行刹那成立;然于离寻伺的第二禅那刹那,彼忧之生起的可能性亦不宜成立。否则,由于在善心刹那不善忧心不可能生起,则「在彼处或有生起」一语便不应说。或者,此处方位格表邻近义,意谓「在近行禅那紧接之后的心路」。「在第二禅那」者,此处亦指「在紧接之后的心路中亦不生起」之义,上文乐根亦同此理。「喜根之生起」,应与前文连结理解。「已断」者,乃就「五下分结尽」之所说而言。「以无苦之故」者,即以无苦性之故。「以无乐之故」亦同此理。「以此」者,即以排除苦乐之语。「以体验与可意、不可意相反之境为相」者,谓以体验极可意与极不可意之相反——即中舍所缘——为相;盖中舍所缘亦摄入可意与不可意之中,因为离此二者之外别无其余。
Jhānacatukkakathāvaṇṇanānayo niṭṭhito. · 禅那四种论解释方式已毕。
Pubbenivāsakathāvaṇṇanā宿住论述之注释
§12
12. Arūpajjhānānampi aṅgasamatāya catutthajjhāne saṅgahoti āha kesañci abhiññāpādakānītiādi, teneva vakkhati ‘‘aṭṭha samāpattiyo nibbattetvā’’tiādi (pārā. aṭṭha. 1.12). Tesu ca catutthajjhānameva abhiññāpādakaṃ nirodhapādakaṃ hoti, na itarāni. Dūrakāraṇataṃ pana sandhāya ‘‘cattāri jhānānī’’ti nesampi ekato gahaṇaṃ katanti daṭṭhabbaṃ. Cittekaggatatthānīti idaṃ diṭṭhadhammasukhavihāraṃ sandhāya vuttanti āha khīṇāsavānantiādi. Sabbakiccasādhakanti dibbavihārādisabbabuddhakiccasādhakaṃ. Sabbalokiyalokuttaraguṇadāyakanti iminā yathāvuttaṃ vipassanāpādakattādisabbaṃ sampiṇḍeti. Idañhi jhānaṃ bhagavato sabbabuddhaguṇadāyakassa maggañāṇassa padaṭṭhānattā evaṃ vuttanti daṭṭhabbaṃ. Yathayidanti yathā idaṃ. Abhinīhārakkhamanti iddhividhādiatthaṃ tadabhimukhaṃ nīharaṇayoggaṃ.
由于无色禅那与第四禅那诸支相等,故摄入第四禅那,因此论述「某些以神通为基础者」等语。正因如此,下文将说「成就八等至」等语。在彼等之中,唯第四禅那为神通之基础、灭尽之基础,其余则否。然就远因而言,「四禅那」之语将彼等一并摄取,应如是知。「心一境性之处」者,此语就现法乐住而说,因此论述「对于漏尽者」等语。「成办一切所应作」者,即成办天住等一切佛陀所应作之事。「赐予一切世间与出世间功德」者,以此总摄上文所说观之基础等一切。此禅那乃世尊一切佛陀功德之赐予者——道智之近因,故应如是知其所说。「如此」者,即「如此这般」。「护持增上意乐」者,即适合于为神通变化等目的而向彼趋入引导。
Jhānappaṭilābhapaccayānanti jhānappaṭilābhahetukānaṃ jhānappaṭilābhaṃ nissāya uppajjanakānaṃ. Pāpakānanti lāmakānaṃ. Icchāvacarānanti icchāya vasena otiṇṇānaṃ nīvaraṇabhāvaṃ tadekaṭṭhatañca appattānaṃ attukkaṃsanādivasappavattānaṃ aho vata mameva satthā paṭipucchitvā bhikkhūnaṃ evarūpaṃ dhammaṃ deseyyātiādinayappavattānaṃ mānādīnaṃ. Potthakesu pana ‘‘jhānappaṭilābhapaccanīkāna’’ntipi pāṭhaṃ likhanti, so pamādapāṭhoti gahetabbo ‘‘jhānappaṭilābhapaccanīkānaṃ nīvaraṇānaṃ abhāvassa nīvaraṇadūrībhāvena parisuddho’’ti evaṃ pubbe parisuddhapadeyeva vuttattā. Sāratthadīpaniyaṃ (sārattha. ṭī. 1.12) pana ‘‘icchāvacarānanti icchāya avacarānaṃ icchāvasena otiṇṇānaṃ pavattānaṃ nānappakārānaṃ kopaappaccayānanti atthoti ayampi pāṭho ayutto evāti gahetabbaṃ. Tato eva ca visuddhimagge ayaṃ pāṭho sabbena sabbaṃ na dassito’’ti vuttaṃ. Tattha ca nānappakārānaṃ kopaappaccayānanti evaṃ nīvaraṇabhāvappattadosānaṃ parāmaṭṭhattā ayaṃ pāṭho paṭikkhittoti veditabbo.
「以获得禅那为缘者」者,即以获得禅那为因、依赖获得禅那而生起者。「恶劣者」者,即低劣者。「随欲行者」者,即以欲望之力而沉溺、未达盖之性质及与彼同位者,以自我标榜等方式运作者,如「愿我师唯问我,为诸比库宣说如此之法」等方式运作的慢等烦恼。然而,某些抄本亦写作「与获得禅那相违者」,此应视为错误读本——因为「以远离盖而清净」之语已在前文「清净」一词中说过,即「由于与获得禅那相违之盖的不存在、由于盖的远离而清净」。然而,《沙拉他迪巴尼》中说：「『随欲行者』者,即游行于欲望中者,以欲望之力沉溺、运作之各种愤怒之非缘者,此义亦不适当,应如是取。正因如此,《清净道论》中此读本完全未被引用。」在彼处,「各种愤怒之非缘者」如此触及已达盖性之过失,故此读本应知为被驳斥。
Abhijjhādīnanti ettha abhijjhā-saddena ca anīvaraṇasabhāvasseva lobhassa mānādīnañca gahaṇaṃ jhānappaṭilābhapaccayānanti anuvattamānattā. Ubhayampīti anaṅgaṇattaṃ vigatūpakkilesattañcāti etaṃ ubhayampi yathākkamaṃ anaṅgaṇasuttavatthasuttānusāreneva veditabbaṃ. Tesu ca suttesu kiñcāpi nīvaraṇasabhāvappattā thūladosāpi vuttā, tathāpi adhigatacatautthajjhānassa vasena vuttattā idha sukhumā eva te gahitā. Aṅgaṇupakkilesasāmaññena panettha suttānaṃ apadisanaṃ. Tathā hi ‘‘suttānusārenā’’ti vuttaṃ, na pana suttavasenāti.
「贪欲等」者,此处「贪欲」一词摄取非盖自性之贪本身以及慢等,因「以获得禅那为缘者」之语仍在延续。「两者皆」者,即「无秽」与「离随烦恼」此两者,应依次按照《无秽经》与《事经》之义理来理解。在彼二经中,虽然亦说到已达盖性之粗重过失,然而由于是就已获得第四禅那者而说,故此处所取唯是细微者。此处引用诸经,乃就秽与随烦恼之共通义而言。正因如此,所说为「依经义」,而非「依经文」。
Pubbenivāsānussatiyaṃ ñāṇaṃ pubbenivāsānussatiñāṇanti nibbacanaṃ dassento āha pubbenivāsānussatimhītiādi. Idāni pubbenivāsaṃ pubbenivāsānussatiṃ tattha ñāṇañca vibhāgato dassetuṃ tatthātiādi vuttaṃ. Pubba-saddo atītabhavavisayo, nivāsa-saddo ca kammasādhanoti āha ‘‘pubbe atītajātīsu nivutthakkhandhā’’ti. Nivutthatā cettha sakasantāne pavattatā, tenāha anubhūtātiādi. Idāni saparasantānasādhanavasena nivāsa-saddassa atthaṃ dassetuṃ ‘‘nivutthadhammā vā nivutthā’’ti vatvā taṃ vivarituṃ gocaranivāsenātiādi vuttaṃ. Gocarabhūtāpi hi dhammā ñāṇena nivutthā nāma honti, te pana saparaviññāṇagocaratāya duvidhāti dassetuṃ attanotiādi vuttaṃ. Paraviññāṇaviññātāpi vā nivutthāti sambandho. Idhāpi paricchinnāti padaṃ ānetvā sambandhitabbaṃ. Anamataggepi hi saṃsāre attanā aviññātapubbānaṃ sattānaṃ khandhā pareheva kehici viññātattā paraviññāṇaviññātā nāma vuttā, tesaṃ anussaraṇaṃ purimato dukkaraṃ yehi parehi viññātatāya te paraviññāṇaviññātā nāma jātā, tesaṃ vattamānasantānānusārena viññātabbato. Te ca paraviññāṇaviññātā duvidhā parinibbutā aparinibbutāti. Tesu ca parinibbutānussaraṇaṃ dukkaraṃ sabbaso susamucchinnasantānattā. Taṃ pana sikhāppattaparaviññātaṃ pubbenivāsaṃ dassetuṃ ‘‘chinnavaṭumakānussaraṇādīsū’’ti vuttaṃ. Tattha chinnavaṭumakā atīte parinibbutā khīṇāsavā chinnasaṃsāramaggattā . Ādi-saddena aparinibbutānaṃ paraviññāṇaviññātānampi sīhokkantikavasaena anussaraṇaṃ gahitaṃ. Yāya satiyā pubbenivāsaṃ anussarati, sā pubbenivāsānussatīti ānetvā sambandhitabbaṃ.
「宿住随念智」即「宿住随念之智」——此为词义解释,因此论述「在宿住随念中」等语。今为分别显示宿住、宿住随念及彼处之智,故说「在彼处」等语。「宿」字所指为过去世,「住」字为业所成之义,因此说「于过去世曾住之诸蕴」。此处「曾住」意为在自身相续中流转,因此说「所经历」等语。今为就他人相续之义显示「住」字之义,先说「曾住之诸法,或曾住者」,再为解释此义,故说「以所行境之住」等语。凡作为所行境之诸法,亦因智而名为「曾住」。彼等因作为自他识之所行境而有二种,为显示此义,故说「自」等语。「或为他识所识知者亦名曾住」,应与前文连结。此处亦应引入「于此有限」一词加以连结。盖于无始轮回中,自己未曾识知之有情的诸蕴,因被某些他人所识知,故名为「他识所识知者」;忆念彼等,比忆念前者更为困难——因彼等之所以名为「他识所识知者」,乃由某些他人所识知,须依彼等现在相续之脉络方可识知。彼他识所识知者有二种：已般涅槃者与未般涅槃者。其中,忆念已般涅槃者更为困难,因其相续已完全断绝。为显示此达于顶峰之他识所知的宿住,故说「忆念已断轮回者」等语。其中,「已断轮回者」即过去已般涅槃之漏尽者,因其轮回之道已断绝。「等」字摄取以狮子跃进方式忆念未般涅槃之他识所识知者。「以彼念忆念宿住,彼即宿住随念」,应引来连结。
Vihita-saddo vidha-saddapariyāyoti āha ‘‘anekavidha’’nti, bhavayoniādivasena bahuvidhanti attho. Vihitanti vā payuttaṃ vaṇṇitanti atthaṃ gahetvā ‘‘anekehi pakārehi vihita’’nti vattabbe majjhepadalopaṃ katvā niddiṭṭhanti āha ‘‘anekehi…pe… saṃvaṇṇita’’nti. Pakārehīti nāmagottādipakārehi. Saṃvaṇṇitanti buddhādīhi kathitaṃ. Anu-saddo anantaratthadīpakoti āha ‘‘abhininnāmitamatte evā’’ti, etena ca parikammassa āraddhataṃ dasseti. Pūritapāramīnañhītiādinā parikammaṃ vināpi siddhiṃ dasseti.
「毗希达」字为「毗陀」字之同义词,因此说「多种」,意谓依有、生等方式而有多种。或者,取「毗希达」为「被运用、被称赞」之义,则在应说「以多种方式被运用」之处,省略中间词而直接表述,因此说「以多种……乃至……被称赞」。「以诸方式」者,即以名、姓等诸方式。「被称赞」者,即被佛陀等所宣说。「阿努」字表紧接之义,因此说「仅于引导趋入之刹那」,以此显示加行已开始。以「已圆满波罗蜜者」等语,显示即使无加行亦能成就。
Āraddhappakāradassanattheti anussarituṃ āraddhānaṃ pubbe nivutthakkhandhānaṃ dassanatthe. Jāyatīti jāti, bhavo. So ekakammamūlako ādānanikkhepaparicchinno khandhappabandho idha ‘‘jātī’’ti adhippetoti āha ekampītiādi. Kappoti asaṅkhyeyyakappo, so pana atthato kālo tathāpavattadhammamupādāya paññatto, tesaṃ vasenassa parihāni ca vaḍḍhi ca veditabbā. Saṃvaṭṭo saṃvaṭṭanaṃ vināso assa atthīti saṃvaṭṭo, asaṅkhyeyyakappo. Saṃvaṭṭena vināsena saha tiṭṭhati sīlenāti saṃvaṭṭaṭṭhāyī. Evaṃ vivaṭṭotiādīsupi. Tattha vivaṭṭanaṃ vivaṭṭo, uppatti, vaḍḍhi vā. Tejena vināso tejosaṃvaṭṭo. Vitthārato panāti puthulato pana saṃvaṭṭasīmābhedo natthi, tenāha ‘‘sadāpī’’ti. Ekanagariyā viya assa jātakkhaṇe vikārāpajjanato jātikkhettavohāroti dassetuṃ ‘‘paṭisandhiādīsu kampatī’’ti vuttaṃ. Ānubhāvo pavattatīti tadantogadhānaṃ sabbesaṃ sattānaṃ rogādiupaddavo vūpasammatīti adhippāyo. Yaṃ yāvatā vā pana ākaṅkheyyāti vuttanti yaṃ visayakkhettaṃ sandhāya ekasmiṃ eva khaṇe sabbattha sarena abhiviññāpanaṃ, attano rūpakāyadassanañca paṭijānantena bhagavatā ‘‘yāvatā vā pana ākaṅkheyyā’’ti vuttaṃ.
所谓开始亲见，是为回忆先前断灭之法中起见的开始。所谓生者，是诞生、存在之义。此处云：“生”即为指从一切所生之业的根本或起始断灭后，断除诸蕴束缚时，此“生”义为所加朗解释，即谓以单一一因解释。所谓劫，是无数劫，然此劫实为一种根据时间而生灭的法，因其流转的持续与消减均应被认识。所谓流转，即流转、轮转、消失之义。依此流转而消失，谓依止于此流转的持戒者。又如开始、转变等亦是此理。所谓展开，即广展开，在此并无流转范围之分，故称“常恒”。如同一城镇在生时变动多端而动摇，区划场所因再生诸法流激而颤动，故谓“生于重新相续等诸处动摇”。所谓体验之相续，乃谓内有诸众生等一切疾病与伤害等烦恼正在起退，此观念为普遍主导。又云：“至多可欲”，乃指于观境一处，于一时刻中遍见一切之义，且以自身色身所见显现，世尊因缘而说“至多可欲”者是也。
Etesūti niddhāraṇe bhummaṃ. Pavattaphalabhojanoti sayaṃpatitaphalāhāro, idañca tāpasakālaṃ sandhāya vuttaṃ. Idhūpapattiyāti idha carimabhave upapattiyā. Ekagottoti tusitagottena ekagotto. Itareti vaṇṇādayo. Titthiyāti kammaphalavādino. Abhinīhāroti abhinīhāropalakkhito puññañāṇasambharaṇakālo vutto. Cutipaṭisandhivasenāti attano parassa vā tasmiṃ tasmiṃ attabhāve cutiṃ disvā antarā kiñci anāmasitvā paṭisandhiyā eva gahaṇavasena evaṃ jānanaṃ icchitappadesokkamananti āha tesañhītiādi. Ubhayathāpīti khandhapaṭipāṭiyāpi cutipaṭisandhivasenapi. Sīhokkantavasenapīti sīhanipātavasenapi. Kilesānaṃ ātāpanaparitāpanaṭṭhena vīriyaṃ ātāpoti āha ‘‘vīriyātāpenā’’ti.
此处所示，谓归纳总论。所谓因缘所生之果实食用，乃指修行苦夏时节而得法果。所谓此处的现起，指的是于此世间最后一劫之现起。所谓同一祖属，是指天界名为斗逝的祖属。所谓他者，是指诸处分等。所谓师法，指依教理因果所得之果实说。所谓轮回事业，乃指于自他生命中分别生死的连续过程中，观见终结与无记脱出等缘起分别，故言“诸法轮回对止如是”，对此解释。所谓双重，是指蕴流因缘的相续与断续两重。所谓狮子吼印，指佛说教之威严殊胜。所谓烦恼的燃烧与熄灭，谓以精进为燃烧之火，称之为“精进燃火”。
Dibbacakkhuñāṇakathāvaṇṇanā天眼智论述之注释
§13
13. Divi bhavattā dibbanti devānaṃ pasādacakkhu vuccatīti āha ‘‘dibbasadisattā’’ti. Dūrepīti pi-saddena sukhumassāpi ārammaṇassa gahaṇaṃ. Vīriyārambhavasena ijjhanato sabbāpi bhāvanā, padhānasaṅkhārasamannāgato vā iddhipādabhāvanāvisesato vīriyabhāvanāti āha ‘‘vīriyabhāvanābalanibbatta’’nti. Dibbavihāravasenāti kasiṇādijjhānacataukkavasena. Iminā dūrakāraṇatthe assa dibbabhāvamāha. Dibbavihārasannissitattāti iminā āsannakāraṇabhūtapādakajjhānato nibbattanti dibbavihārasannissitattāti imassa dibbavihārapaayāpannaṃ attanā sampayuttaṃ rūpāvacaracatutthajjhānaṃ nissayapaccayabhūtaṃ nissāya dibbacakkhuñāṇassa pavattattātipi attho. Divudhātussa jutigatiyogaṃ sandhāya ālokapaaggahenātiādi vuttaṃ. Tattha ālokapariggahenāti kasiṇālokapariggahavasena. Dassanaṭṭhenāti rūpadassanabhāvena, iminā ‘‘cakkhati rūpaṃ vibhāvetī’’ti nibbacanato cakkhuttaṃ dasseti. Cakkhukiccakaraṇenāti idaṃ cakkhumiva cakkhūti upamāya sadisanimittadassanaṃ, samavisamādidassanasaṅkhātassa cakkhukiccassa karaṇatoti attho.
第十三，谓来自两界者，号称天人与天眼之德，世尊谓之“来自天界之众生”。所谓遥远，指以水声之柔细等缘绝配观境之执持。谓有精进起始的力量，故所有修习皆以此为依归，特别是四念住禅定中诸心要支之培植，即谓“精进修习之力所依”。所谓诸天行者之游行，乃以假想遍灯禅定为例。由此因远隔因，生起天眼之德。所谓天行游依止，乃指以此近缘因之四住地禅为依托。是以生起天行之德。因天眼之缘起之理，特别是二种光明互融合一，及灯明之取得等略加说明。所谓灯明取得，即以遍灯之光取得，并以由此见相生起，即谓“眼识能分辨色相，依此而显现，纯净出离故能见色”。谓眼工用所作，犹如眼识之功用，能够知觉所得遍境显现之色相，依此理解。
Yathāhāti upakkilesasuttappadesaṃ (ma. ni. 3.242) nidasseti. Tattha vicikicchātiādīsu bhagavato bodhimūle anabhisambuddhasseva dibbacakkhunā nānāvidhāni rūpāni passantassa ‘‘idaṃ nu kho kiṃ, idaṃ nu kho ki’’nti vicikicchā uppannā, tato pana vicikicchānivattanatthaṃ tāni rūpāni amanasikaroto amanasikarontassa thinamiddhaṃ uppannaṃ, tato nivattanatthaṃ puna sabbarūpāni manasikaroto rakkhasādīsu chambhitattaṃ uppannaṃ, ‘‘kimettha bhāyitabba’’nti bhayavinodanavasena manasikaroto attano manasikārakosallaṃ paṭicca uppilasaṅkhātā samādhidūsikā gehasitapīti uppannā, tannisedhāya manasikāravīriyaṃ sithilaṃ karontassa kāyālasiyasaṅkhātaṃ duṭṭhullaṃ, tannisedhāya puna vīriyaṃ paggaṇhato accāraddhavīriyaṃ, puna tannisedhāya vīriyaṃ sithilayato atilīnavīriyaṃ uppannaṃ, tannisedhetvā dibbarūpāni passato abhijappāsaṅkhātā taṇhā uppannā, tannisedhāya hīnādinānārūpāni manasikaroto nānārammaṇavikkhepasaṅkhātā nānattasaññā uppannā. Puna taṃ vihāya ekameva manasikaroto atinijjhāyitattaṃ rūpānaṃ ativiya cintanaṃ uppannaṃ. Obhāsanti parikammasamuṭṭhitaṃ obhāsaṃ . Na ca rūpāni passāmīti ‘‘parikammobhāsamanasikārapasutatāya dibbacakkhunā rūpāni na passāmī’’ti evaṃ uppattikkamasahito attho veditabbo, manussānaṃ idanti mānusakaṃ mānusakacakkhugocaraṃ thūlarūpaṃ vuccati. Tadeva manussānaṃ dassanūpacārattā manussūpacāroti āha ‘‘manussūpacāraṃ atikkamitvā’’ti. Rūpadassanenāti dūrasukhumādirūpadassanena.
谓如《十轻安经》的定义，在世尊成道之初，对于未曾成佛者以天眼观现多种色相时，生起“这究竟是何？这究竟是何？”之疑虑。此种疑虑为要除却之故，故对色相弃不观照时，入于昏沉；为再次消解疑虑而观色时，生起对魔鬼等怖畏；且因惧怕故发生对自身专注功巧的蔑视，名为焦虑惰眠之生起。为消除这些，故有意渐次加以调伏精进；继又调伏下滑的过度精进。逐次反复调伏，终至见异色天眼之境时，虽已增起渴爱之欲，但亦随之减缓。再随此减缓，对下品色相反复散乱无定，生起种种色相差别的受持。继而舍弃此观，专心仅一处反复专想过度渴爱诸色，称为「周遍光明之生起」。不可因见色相而说“我未见色相”，此即“因从事专注清净观照之心识得色相”，此当知。人众所见者谓之人间之粗色，故谓超越人间迹象，已非人间之通行，世尊谓此“超越人间通行”。所谓色相显现，是指距离粗细等色相之显现。
Yasmā niyamena purejātaṭṭhitarūpārammaṇaṃ dibbacakkhuñāṇaṃ āvajjanaparikammehi vinā na uppajjati, na ca uppajjamānaṃ bhijjamānaṃ rūpamassa ārammaṇaṃ hoti dubbalattā, cuticittañca kammajarūpassa bhaṅgakkhaṇe eva uppajjati, paṭisandhicittañca upapattikkhaṇe, tasmā āha cutikkhaṇetiādi. Rūpadassanamevettha sattadassananti cavamānetiādinā puggalādhiṭṭhānena vuttaṃ. Abhirūpe virūpetipīti idaṃ vaṇṇa-saddassa saṇṭhānavācakataṃ sandhāya vuttaṃ mahantaṃ hatthirājavaṇṇaṃ abhinimminitvātiādīsu (saṃ. ni. 1.138) viya. Sundaraṃ gatiṃ gatā sugatāti āha ‘‘sugatigate’’ti. Iminā pana padenāti yathākammupageti iminā padena.
由于依律而存于先世的色相对象，若无与天眼之识相应之观境法门，便难以生起天眼，亦难以稳定作为对境之色相。唯于入灭刹那，挥发作色之心生起，及初生心亦在转生刹那产生，因是故名悉入灭刹那。所谓色相显现，即指七种色相显示，由个人的根基决定。谓由“美丽与丑陋”的名相造就联系，故谓大象、王象颜色聚合显现为怪异。谓“之美妙的往生”，即谓往生善趣。此处“由此词”，意指遵从因缘而来。
Nerayikānaṃ aggijālasatthanipātādīhi vibhinnasarīravaṇṇaṃ disvā tadanantarehi kāmāvacarajavaneheva ñātaṃ tesaṃ dukkhānubhavanampi dassanaphalāyattatāya ‘‘dibbacakkhukiccamevā’’ti vuttaṃ. Evaṃ manasikarotīti tesaṃ kammassa ñātukāmatāvasena pādakajjhānaṃ samāpajjitvā vuṭṭhāya parikammavasena kinnu khotiādinā manasikaroti. Athassa taṃ kammaṃ ārammaṇaṃ katvā āvajjanaparikammādīnaṃ upari uppannena rūpāvacaracatutthajjhānena sampayuttaṃ yaṃ ñāṇaṃ uppajjati, idaṃ yathākammupagañāṇaṃ nāmāti yojanā. Devānaṃ dassanepi eseva nayo. Visuṃ parikammanti pubbenivāsādīnaṃ viya dibbacakkhuñāṇaparikammaṃ vinā visuṃ parikammaṃ natthi. Keci panettha ‘‘pādakajjhānasamāpajjanaparikammehi kiccaṃ natthi, kinnu kho kammantiādimanasikārānantarameva kammaṃ. Kammasīsena taṃsampayutte ca dhamme ārammaṇaṃ katvā appanāvīthi uppajjati. Evamanāgataṃsañāṇepi, teneva visuṃ parikammaṃ nāma natthi…pe… dibbacakkhunā saheva ijjhantīti vutta’’nti vadanti. Taṃ na gahetabbaṃ vasībhūtānampi abhiññānaṃ pādakajjhānādiparikammaṃ vinā anuppattito. Pādakajjhānādimattena ca visuṃ parikammaṃ nāma na hotīti dibbacakkhunāva etāni ñāṇāni siddhānīti gahetabbaṃ. Evaṃ anāgataṃsañāṇassāpīti dibbacakkhunā diṭṭhassa sattassa anāgate pavattiṃ ñātukāmatāya pādakajjhānādīnamanantaraṃ ñāṇabalānurūpaṃ anāgatesu anekakappesu uppajjanārahe pubbe attabhāvapariyāpanne pañcakkhandhe tappaṭibaddhe tadārammaṇe ca sabbe lokiyalokuttaradhamme sammutiñca ekakkhaṇe ālambitvā uppajjanakassa catutthajjhānasampayuttassa anāgataṃsañaāṇassāpi visuṃ parikammaṃ nāma natthīti yojanā.
地狱众先以铁网等各种不同体色显现，及其之后于欲界众的流转人生，皆因认识他们苦痛经历，并显示其果报之果，于是言“佛以天眼境界所见而现此”。故于此运用此理解，同时依其业识根基，入于足界禅而起身坐姿。乃至分析现行诸内外业及他业能量，便生起相应的智慧，谓此为如理知。诸天众的见法亦如是。谓清净业缘轮回之前世无数，乃是无天眼识则无净业。然有人谓“入于足界禅便无法作业，唯有业起即是业”，善巧于此有意念连结执著，故有此说。非应取也。任何已证觉者亦未曾离足界禅及善业。独依足界禅不可称为净业，天眼之力因缘具足，诸识知识皆成，于未来众多劫中，依先世生命束缚于五蕴，当缘此法境及共识一时约定，现身第四禅得正法眼智慧。依此缘起法，即谓未来智慧临起之中及净业具足不可称净业，此为释义。
Keci panettha ‘‘pubbenivāsānussatiyaṃ viya nāmagottādigahaṇampi attheva, tañca na abhiññākkhaṇe, atha kho tadanantaresu kāmāvacarajavanakkhaṇesu eva hoti nāmaparikappakāle itaraparikappāsambhavā kammenuppattiyañca pariyantābhāvā. Sabbaparikammanimittesu pana dhammesu atthesupi ekakkhaṇe abhiññāya diṭṭhesu yathārucivasena pacchā evaṃnāmotiādinā kāmāvacaracittena vikappo uppajjati cakkhunā diṭṭhesu bahūsu rūpesu thambhakumbhādivikappo viya. Yañca kattha avikappitaṃ, tampi vikappanārahanti sabbaṃ nāmagottādito vikappitameva hoti. Yathā cettha, evaṃ pubbenivāsānussatiyampi parikappārahatampi sandhāya pāḷiyaṃ evaṃnāmotiādinā apadesasahitameva vutta’’nti vadanti. Aññe pana ‘‘nāmagottādikaṃ sabbampi ekakkhaṇe paññāyati, abhirucitaṃ pana vacasā voharantī’’ti vadanti, tepi atthato purimehi sadisā eva, pubbe diṭṭhassa puna vohārakālepi parikappetabbato parikappārahadhammadassanameva tehipi atthato upagataṃ. Eke pana ‘‘so tato cuto amutra udapādintiādivacanato kameneva atītānāgatadhammajānanena nāmagottādīhi saddhiṃ gahaṇaṃ sukara’’nti vadanti, taṃ ayuttameva buddhānampi sabbaṃ ñātuṃ asakkuṇeyyatāya sabbaññutāhānippasaṅgato. Pāḷiyaṃ ime vata bhontotiādi yathākammupagañāṇassa pavattiākāradassanaṃ. Kāyavācādi cettha kāyavacīviññattiyo.
有些论者说：「如同回忆前生时，诸名字、族姓等的涵义均存于心，但这并非专属于一瞬间的觉知，所以在众多经验与感受迅速变现的短暂刹那间，名字的观念并不生起，同时也无他缘因缘引发的新的行为业的生成，因此得以终结。然在各种缘由下的事物中，唯有在一瞬中的觉知状态，依个人喜好所见，才会产生随意变化，如同眼识对多种颜色的变现，犹如瓦罐瓶器等因外缘而现的异变。若何者未曾转变，便阻止此转变，则诸名字、族姓等也随之被阻止不动。譬如此处，前生记忆之事，若已断尽，则借助专注念住诸名称的发语而被称为此断尽般的阐述。又有人谓「名字族姓诸法皆于一瞬间现于智慧中，而此语辞虽悦耳引导，亦实已具真实义理」。此说与前人见解相近，盖言过去所见虽复发于此时，亦当加以断尽，且此断尽的法理观照亦已充分具足。又有者言：「正因诸名字族姓等的涵义，随过去未来法的认知难以契合，故借助诸法境界语言而难以完整涵盖其义」，此乃即便诸佛亦难以全知其义之故。以上谛述乃为依知见名义，以身语意三识之修习示现解说。
Bhāriyanti ānantariyasadisattā vuttaṃ. Khamāpane hi asati ānantariyameva. Tassāti bhāriyasabhāvassa upavādassa. Mahallakoti kevalaṃ vayasāva mahallako, na ñāṇena, ‘‘nāyaṃ kiñci lokavohāramattampi jānāti, parisadūsako eva amhākaṃ lajjitabbassa karaṇato’’ti adhippāyena hīḷetvā vuttattā guṇaparidhaṃsanena upavadatīti veditabbaṃ. Āvusotiādinā thero uparimagguppattimassa ākaṅkhanto karuṇāya attānamāvikāsi. Pākatikaṃ ahosīti maggāvaraṇaṃ nāhosīti adhippāyo. Attanā vuḍḍhataroti sayampi vuḍḍho. Etthāpi ‘‘ukkuṭikaṃ nisīditvā’’ti visuddhimagge vuttaṃ. Anāgāmī arahā ca āyatiṃ saṃvaratthāya na khameyyuṃ, sesā dosenapīti āha ‘‘sace so na khamatī’’ti.
谓当内在无间不间断者，是谓谛语。发怒时则无不间断，此乃于烦恼之本性生执意。太子大多数时仅因年老疾病等而衰弱，并非由智慧断见「此人但知片面俗世行为，不识正法」，是以智慧渐减、善法断灭。长老念及此故，怀慈愍心敞开自心。谓如成就彼果时，其道障不复存在。自认年已老迈，我亦年老。此中又谓「坐于高处」，乃净道中语。无学阿拉汉为护持未来不当行不应执者，故不随过失而放逸，余罪皆断，如是称谓「若不随过失则可护持」也。
Ye ca…pe… samādapenti, tepi micchādiṭṭhikammasamādānāti yojetabbaṃ. Sīlasampannotiādīsu nippariyāyato aggamaggaṭṭho adhippeto tasseva aññārādhanā niyamato, sesāpi vā pacchimabhavikā sīlādīsu ṭhitā tesampi aññuppattiniyamato. Aññanti arahattaphalaṃ. Evaṃ sampadanti evaṃ nibbattikaṃ. Yathā taṃ avirajjhanakanibbattikaṃ, evamidampi etassa niraye nibbattananti attho. Yaṃ sandhāya ‘‘evaṃsampadamida’’nti niddiṭṭhaṃ, taṃ dassetuṃ taṃ vācantiādi vuttaṃ. Taṃ vācanti ariyūpavādaṃ. Cittanti ariyūpavādakacittaṃ. Diṭṭhinti ariyūpavāde dosābhāvadassanadiṭṭhiṃ. ‘‘Sabbametaṃ pajahissāmī’’ti cittena accayaṃ desetvā khamāpanavasena appahāya appaṭinissajjitvā. Yathābhataṃ nikkhitto evaṃ nirayeti yathā nirayapālehi āharitvā niraye ṭhapito, evaṃ niraye ṭhapito eva, ariyūpavādenevassa idaṃ niyamena niraye nibbattanaṃ yathā maggena phalaṃ sampajjati, evaṃ sampajjanakanti adhippāyo.
诸人若执持不正见成就，则致沾污恶业，修习正戒等果报不究竟，故为第一道之领导。当此情形，余善德亦被折损，思惟不可轻忽。有人又说得阿拉汉果，实则如是实相。当依初发心断除烦恼达成净果，如此成就者，必断尽。对于所谓此谓成就涅槃者，如是方能断尽苦因，停息轮回。鉴于此理，谓与圣者相应所说道理，即阿拉汉正见，智慧与慈悲并备。心亦当分别释疑等，舍弃我见。以此心念，放下所有恶见，行慈悲饶恕。者依经验被投入地狱，乃众恶见之结局。如佛所说依正见尽断，亦如行道之果成就。
Micchādiṭṭhi sabbapāpamūlattā paramā padhānā yesaṃ vajjānaṃ tāni micchādiṭṭhiparamāni vajjāni, sabbavajjehi micchādiṭṭhiyeva paramaṃ vajjanti attho. Avītarāgassa maraṇato paraṃ nāma bhavantarupādānamevāti āha ‘‘paraṃ maraṇāti tadanantaraṃ abhinibbattakkhandhaggahaṇe’’ti. Yena tiṭṭhati, tassa upacchedeneva kāyo bhijjatīti āha ‘‘kāyassa bhedāti jīvitindriyassupacchedā’’ti. Eti etasmā sukhanti ayo, puññaṃ. Āyassāti āgamanassa, hetussa vā. Ayati iṭṭhārammaṇādīhi pavattatīti āyo, assādo. Asurasadisanti petāsurasadisaṃ.
欲罪之根本即出自不正见中，其中究极恶见是饶大恶业所产生。一切恶罪生于此由不正见滋长，于诸恶罪中起最上之作用。无染欲之死后，实为生死流转中所依持之众法束缚故，故称「死者非终止」，当下身心即遭摧毁，谓此为「身之毁损，即生命根断」。此为无漏之乐，是福的现行。寿命者，谓生命起源或生起之因缘。寿者以适当因缘而生成，则顺其所欲。所谓阿修罗相当于鬼神之类。
Āsavakkhayañāṇakathāvaṇṇanā漏尽智论述之注释
§14
14.Sarasalakkhaṇapaṭivedhenāti sabhāvasaṅkhātassa lakkhaṇassa asammohato paṭivijjhanena. Nibbattikanti nipphādanaṃ. Yaṃ ṭhānaṃ patvāti yaṃ nibbānaṃ maggassa ārammaṇapaccayaṭṭhena ṭhānaṃ kāraṇabhūtaṃ āgamma. Appavattinti appavattihetuṃ. Kilesavasenāti yesaṃ āsavānaṃ khepanena idaṃ ñāṇaṃ āsavakkhayañāṇaṃ jātaṃ, tesaṃ kilesānaṃ vasena, tesaṃ āsavānaṃ vasena sabbakilesānaṃ saṅgahaṇato pariyāyato pakārantaratoti attho. Pāḷiyaṃ atītakālavasena ‘‘abbhaññāsi’’nti vatvāpi abhisamayakāle tassa tassa jānanassa paccuppannataṃ upādāya ‘‘evaṃ jānato evaṃ passato’’ti vattamānakālena niddeso kato. Kāmāsavādīnaṃ vimuccaneneva tadavinābhāvato diṭṭhāsavassāpi vimutti veditabbā.
第十四节“清净相辨别”，意谓对某种现象性质之清晰认识，能破除迷惑。所谓涅槃，是指得此解脱之因缘所在与立处。妨碍之故，是因烦恼之力未除。所谓烦恼之力，即由诸染污所形成，由此智慧生起，能破除烦恼，肇生解脱理见。世尊曾于过去时节言：「虽然有所知见，然于修习之际，今已成就诸慧见，然诸染尚未绝，我等仍当观察。」谓此慧见之成熟，以遣除欲染烦恼为前提，唯有如是而得解脱。
‘‘Khīṇā jātī’’ti jānanaṃ kilesakkhayapaccavekkhaṇavasena, vusitaṃ brahmacariyantiādijānanaṃ maggaphalanibbānapaccavekkhaṇavasena hotīti āha ‘‘khīṇā jātītiādīhi tassa bhūmi’’nti. Tattha bhūminti visayaṃ, tīsu kālesupi jātikkhayaṃ pati ujukameva vāyāmāsambhavepi taṃ pati vāyāmakaraṇassa sātthakataṃ, tassa anāgatakkhandhānuppattiphalatañca dassetuṃ yā panātiādi vuttaṃ. Yā pana maggassa abhāvitattātiādinā hi maggenāvihatakileseheva āyatiṃ khandhānaṃ jāti hessati, tesañca kilesānaṃ maggena vināse sati khandhā na jāyissanti, kilesānañca tekālikatāya jātiyaṃ vuttanayena kenaci paccayena vināsayogepi cittasantāne kilesaviruddhaariyamaggakkhaṇuppādanameva tabbināso viruddhapaccayopanipātena āyatiṃ anuppajjanato bījasantāne aggikkhandhopanipātena āyatiṃ bījattānuppatti viya, iti maggakkhaṇuppattisaṅkhātakilesābhāvena kilesaphalānaṃ khandhānaṃ āyatiṃ anuppattiyeva jātikkhayoti ayamattho vibhāvīyati, tenāha ‘‘maggassa bhāvitattā anuppādadhammataṃ āpajjanena khīṇā’’ti. Ettha cāyamattho kilesābhāvasaṅkhātassa maggassa bhāvitattā uppāditattā paccayābhāvena anuppajjantī khandhānaṃ jāti tena āyatiṃ anuppajjanasaṅkhātena anuppādadhammataṃ āpajjanena vohārato khīṇā me jātīti. Na hi saṅkhatadhammānaṃ paccayantarena vināso sambhavati, sambhave ca tassa paccayantaratādippasaṅgato. Tabbiruddhakkhaṇuppādanameva tabbināsuppādanaṃ. Tanti khīṇajātiṃ abbhaññāsinti sambandho. Itthattāyāti ime pakārā itthaṃ, tabbhāvo itthattaṃ, tadatthāya. Dassentoti nigamanavasena dassentoti.
“已灭生”为证知，依据烦恼灭除之觉察而得，由修行清净生活等道理所得之证见。谓此境界称为“已灭生”，意指于三时期内，生灭现象之生已悉除，亦指修习道路之成果、涅槃之达成。此说谓三世间死灭，因之前行努力之关系，确实发生于未来无余堆积。又言到未出生界未曾发生诸有之时，显示未来诸蕴之无生之义理，对此《缘起法》的阐述亦然。所谓道的弱化，表现在烦恼不复生起。故以某条件缘生之道理，烦恼不生，因无烦恼故，不生有漏之名色五蕴，此蕴不生故生命不再出生。此理乃道所生，灭生不生之义，因道断必定灭生，即曰“已灭生”。由是说，「道之成熟即断绝一切新生」，是为已灭生之义。于此因道缘生起，非因无因缘，故称断新生。复言缘生灭不可无缘而灭，缘起亦无违缘之故，故灭是因缘所灭，依缘灭故永断，是灭非无因缘之灭，定有因缘之灭。若无因缘之灭则缘起相悖也。此理即是论中所谓妨碍缘起新生，即缘灭新生之道理，有别于无生之见，允许断新生，实为观察因缘之真正法义，能够自相缘起辨显清净之义。
Vijjāttayakathāvaṇṇanānayo niṭṭhito. · 三明论述之注释方法结束。
Upāsakattapaṭivedanākathāvaṇṇanā表明近事男身份论述之注释
§15
15.Aññāṇanti dhi-saddayogena sāmiatthe upayogavacanaṃ. Pādānīti pāde. Yasasāti parivārena. Kotūhalacchareti kotūhale acchare ca. Ayanti amikkanta-saddo. Nayidaṃ āmeḍitavasena dvikkhattuṃ, atha kho atthadvayavasenāti dassento atha vātiādimāha. Avisesena atthasāmaññena nipphanno abhikkantanti bhāvanapuṃsakaniddeso, desanāpasādādivisesāpekkhāyapi tatheva tiṭṭhati pubbe nipphannattāti āha ‘‘abhikkantaṃ…pe… pasādo’’ti. Adhomukhaṭhapitaṃ kenaci. Heṭṭhāmukhajātaṃ sayameva. Pariyāyehīti pakārehi, arasarūpattādipaṭipādakakāraṇehi vā.
十五、『认知』者，谓以智慧与声音的结合体依教义使用之言语。『足』谓脚。『有名』是指带冠饰者。『好奇字母』为好奇之音与字母。『ayanti』为双音节合成词。此处所示乃为立论，两面而立，示义存在两面，然后又以内容双重为标示，说“或以义理双重”、“或者是训诂之以字母等”。整体无特别区别者，视为共通性具足，是说明修行者之指示。依念说法及其特异因缘而解读，先前具足的特殊理义故称「abhikkanta… pasādo」等。所谓「adhomukhatthapitaṃ」为某处所向下者。所谓「heṭṭhāmukhajātaṃ」为正卧姿而成。所谓「pariyāyehīti」谓事理整个、方式，或因无表面形态等由而成立。
Gamudhātussa dvikammakattābhāvā gotamaṃ saraṇanti idaṃ padadvayampi na upayogavacanaṃ. Api ca kho purimameva, pacchimaṃ pana paccattavacananti dassetuṃ ‘‘gotamaṃ saraṇanti gacchāmī’’ti vuttaṃ. Tena ca iti-saddo luttaniddiṭṭhoti dasseti. Aghassāti aghato pāpato. Tātāti hi padaṃ apekkhitvā nissakkasseva yuttattā. Adhigatamagge sacchikatanirodheti padadvayenāpi phalaṭṭhā eva dassitā, na maggaṭṭhāti dassento ‘‘yathānusiṭṭhaṃ paṭipajjamāne cā’’ti āha. Vitthāroti iminā ‘‘yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggamakkhāyatī’’ti (itivu. 90; a. ni. 4.34) vuttapadaṃ saṅgaṇhāti. Anejanti nittaṇhaṃ. Appaṭikūlanti avirodhatthadīpanato aviruddhasuciṃ paṇītaṃ vā. Vācāya paguṇīkattabbato, pakaṭṭhehi saddatthaguṇehi yogato vā paguṇaṃ. Saṃhatoti ghaṭito sameto . Yatthāti yesu purisayugesūti sambandho. Aṭṭha ca puggaladhammadasā teti te aṭṭha puggalā ariyadhammassa diṭṭhattā dhammadasā.
关于『不能二业』之见，说『我皈依于果德玛』，此语对革除业障无益。今依早先说法，为说明后面句为个人意愿所发故有区别，故说“我皈依于果德玛”意谓愿行皈依行为。 此谓语音为迟涩。（luttaniddiṭṭhoti）旨示不流利。『aghassa』为恶、不善等义。『tāta』谓凭依于语词联结而适合。『adhigatamagge sacchikatanirodheti』谓以二词示果报了达、寂灭，非示道理之所在，非若依实际修行道理所导也。『vitthāro』者，即如经中所说：“比库们，法无论合成或非合成，离欲为最高名号”，此语意涵广博。『anejanti』谓自然相续。『appaṭikūla』教示不违相，即标示不相违背、不污浊或具完好。『vāca』语为所嘉者，谓语义清楚明白。『saṃhata』为合而成。『yattha』谓有关人士、关系。『aṭṭha puggaladhammadasā』是说此八人分别观察了圣法之具体人法。
Saraṇantiādīsu ayaṃ saṅkhepattho – bhayahiṃsanādiatthena ratanattayaṃ saraṇaṃ nāma, tadeva me ratanattayaṃ tāṇaṃ leṇaṃ parāyaṇanti buddhasubuddhatādiguṇavasena tapparāyaṇatākārappavatto cittuppādo saraṇagamanaṃ nāma. Yathāvuttena iminā cittuppādena samannāgato saraṇaṃ gacchati nāma. Etassa ca saraṇagamanassa lokiyalokuttaravasena duvidho pabhedo. Tattha lokuttaraṃ saraṇagamanūpakkilesasamucchedena maggakkhaṇeyeva sijjhati. Lokiyasaraṇagamanaṃ catudhā pavattati ahaṃ attānaṃ buddhassa pariccajāmītiādinā attaniyyātanena, yathāvuttatapparāyaṇatāya, sissabhāvūpagamanena, paṇipātena cāti. Sabbatthāpi cettha seṭṭhadakkhiṇeyyabhāvavaseneva saraṇagamanaṃ hoti, na ñātibhayācariyādivasenāti veditabbaṃ. Evaṃ ñātiādivasena titthiyaṃ vandato saraṇaṃ na bhijjati, dakkhiṇeyyabhāvena aññaṃ vandato saraṇaṃ bhijjati. Lokiyassa saraṇagamanassa nibbānappattiniyamaṃ sadisaphalaṃ saraṇagatassa anāgate nibbānappattiniyamato. Sabbalokiyasampattisamadhigamo pana apāyadukkhādisamatikkamo ca ānisaṃsaphalaṃ. Tīsu vatthūsu cassa saṃsayamicchāñāṇādi saṃkileso. Bhedopissa sāvajjānavajjavasena duvidho. Tattha paṭhamo micchādiṭṭhipubbakehi titthiyapaṇipātādīhi hoti, so ca aniṭṭhaphalattā sāvajjo. Anavajjo pana kālakiriyāya hoti. Lokuttarasaraṇagamanassa sabbathā saṃkileso vā bhedo vā natthīti veditabbaṃ.
在“皈依”等语中，此为总称——以畏惧与伤害诸原因，黄金等宝物称为皈依，故此是宝贵防护。自觉觉他、佛陀等具备此最高防护之本质，应称之为心起皈依行动。以此心起皈依行为所成之皈依，分为世间皈依与胜义皈依二种。胜义皈依即以破除烦恼为止境，逾越于修道而达之境地为止。世间皈依则有四种：我属于佛、舍弃我属、依止受持和施行学佛行。无论诸处皆为此最佳方向皈依，不视亲属师长因缘所致。故亲属等非皈依缘由，顶礼者方得皈依。世间皈依成就涅槃之条件，等如有佛果报。所有世间功德皆得此皈依之因果，惟在三境中存有渴爱、误智等烦恼之疑惑。有二种分别，世俗者不善行为如先有邪见、异教徒等，故为不善。无邪见之人则为无过错或恶念。胜义皈依则无有烦恼和分别，此理当知。
Ko upāsakotiādi upāsakattasarūpakāraṇādipucchā. Tattha yo gahaṭṭho manusso vā amanusso vā vuttanayena tisaraṇaṃ gato, ayaṃ upāsako. Yo ca saraṇagamanādikiriyāya ratanattayaṃ upāsanato ‘‘upāsako’’ti vuccati. Pañca veramaṇiyo cassa sīlaṃ. Pañcamicchāvāṇijjādipāpājīvaṃ pahāya dhammena samena jīvitakappanamassa ājīvo. Assaddhiyadussīlatādayo upāsakattassa vipatti, tadabhāvo sampattīti veditabbā.
所谓上座近事者等，是因其具备近事相（上座、近事之名义）而问。若一男子或非男子，以说法言辞得三皈依者，该为上座。皈依之速成名为“上座”也。五戒为其持戒。五戒中弃绝邪网及他恶业，依法正理过活。无信及不正戒等为上座之败坏，败坏则无成就，应知此义。
Vihāraggenāti ovarakādivasanaṭṭhānakoṭṭhāsena. Ajjabhāvanti asmiṃ ahani pavattaṃ pasādādiṃ. Kāyaviññattihetuko sarīrāvayavo kāyaṅgaṃ. Vacīviññattihetukaṃ oṭṭhajivhādi vācaṅgaṃ. Acopetvāti acāletvā. Etena ca vacīpavattiyā pubbabhāge ṭhānakaraṇānaṃ calanapaccayo vāyodhātuyā vikārākāro visuṃ kāyaviññatti na hoti, tena visuṃ viññāpetabbassa adhippāyassa abhāvā vacīviññattiyameva saṅgayhati tadupakārattā. Yathā kāyena kāyakaṇḍuyanādīsu sadduppattihetubhūto pathavīdhātuyā ākāravikāro visuṃ adhippāyassa aviññāpanato vacīviññatti na hoti, evamayampīti dasseti. Adhippāyaviññāpanato hetā viññattiyo nāma jātā, na kevalaṃ vāyupathavīnaṃ calanasadduppattipaccayabhūtavikārākāramattatāya. Evañca bahiddhā rukkhādīsu calanasadduppattipaccayānaṃ yathāvuttappakārānaṃ vikārākārānaṃ aviññattitā samatthitā hotīti veditabbā. Keci vācaṅganti ‘‘hotu sādhū’’ti evamādivācāya avayavantiādiṃ vadanti, taṃ acopetvāti iminā na sameti. Khantiṃ cāretvāti anumatiṃ pavattetvā. ‘‘Khantiṃ dhāretvā’’tipi pāṭho, bahi anikkhamanavasena gaṇhitvāti attho. Paṭimukhoti bhagavati paṭinivattamukho, tenāha ‘‘apakkamitvā’’ti.
『住处』者，即以覆盖衣物等所成数处之所也。指今此时正发生法如安心等。身体识别原因者为身根。言语识别原因者乃起舌等口根。『无分离』者谓不离、未动摇。此语说明口法运作的之前地域运动原因，乃依风所变之相，纯净则无歪曲。若此风与地等离，就不会如实传达口识。彼口法如身体诸末端离地不稳，则不能充分识知。此言喻他诸处如树等因风动生声之运作，若恰当成声乃可稳定，须知此义。有人谓『口』者即“好”，诸声等为口部与成员，不视为无动摇，此为非也。谓持忍即是认可，谓持忍言亦可。所谓『面向』则为向世尊回转，故说“远离”即此义。
§16
16. Yācadhātussa dvikammakattā ‘‘bhagavā vassāvāsaṃ yācito’’ti vuttaṃ. Susassakālepīti vuttamevatthaṃ pākaṭaṃ kātuṃ ‘‘atisamagghepī’’ti vuttaṃ. Ativiya appagghepi yadā kiñcideva datvā bahuṃ pubbaṇṇāparaṇṇaṃ gaṇhanti, tādise kālepīti attho. Bhikkhamānāti yācamānā. Vuttasassanti vapitasassaṃ. Tatthāti verañjāyaṃ, etena ‘‘vuttaṃ salākā eva hoti etthāti salākāvuttā’’ti visesanassa paranipātena nibbacanaṃ dasseti. Atha vā ‘‘sabbaṃ sassaṃ salākāmattameva vuttaṃ nibbattaṃ sampannaṃ etthāti salākāvuttā’’tipi nibbacanaṃ daṭṭhabbaṃ, tenāha ‘‘salākā eva sampajjatī’’ti. ‘‘Salākāya vuttaṃ jīvikā etissanti salākāvuttā’’tipi nibbacanaṃ dassetuṃ salākāya vātiādi vuttaṃ. Dhaññakaraṇaṭṭhāneti dhaññaminanaṭṭhāne. Vaṇṇajjhakkhanti kahāpaṇaparikkhakaṃ.
关于乞食，双业不宜，曰世尊于雨季乞食已。『适合适时』者言其意显明，谓『广大益人』。有时虽极不净，亦有极丰盛之施。此种乞食即意。乞食者谓乞食者。谓乞食语表达施舍者。此即分别所成，谓言语形迹明了，语云“此处誓言若此”，表明誓言之成立。或谓“均以誓言完成，终成此处”，谓誓言完成所形成。言以誓言为依之饮食等处。米仓指稻谷仓库。称称谓指货币袋等。
Uñchena paggahenāti ettha paggahenāti pattena, taṃ gahetvāti attho. Paggayhati etena bhikkhāti hi paggaho, patto. Tenāha paggahenayo uñchotiādi. Atha vā paggahenāti gahaṇena, uñchatthāya gahetabbo pattoti sijjhatīti āha ‘‘pattaṃ gahetvā’’ti.
「以拾取、以钵」者,此中「以钵」者,即以钵,意为「取彼」。因为「以此行乞」故为「钵」,即钵也。故说「以钵拾取」等。或者「以钵」者,即以取,为拾取之故应取钵,故成立,故说「取钵」。
Gaṅgāya uttaradisāpadeso uttarāpatho, so nivāso etesaṃ, tato vā āgatāti uttarāpathakā, tenāha uttarāpathavāsikātiādi. ‘‘Uttarāhakā’’tipi pāṭho, so eva attho niruttinayena. Mandiranti assasālaṃ. ‘‘Mandara’’ntipi likhanti, taṃ na sundaraṃ. Sā ca mandirā yasmā parimaṇḍalākārena bahuvidhā ca katā, tasmā ‘‘assamaṇḍalikāyo’’ti vuttā.
「恒河北方地域为北道,彼为此等之住处,或从彼来」故为「北道人」,故说「北道住者」等。亦有「北方人」之读法,依语源法即同义。「厅堂」者,马厩也。亦有书作「曼陀罗」,彼不美。又彼厅堂因以圆形作成多种,故说为「马圆厅」。
Gaṅgāya dakkhiṇāya disāya deso dakkhiṇāpatho, tattha jātā manussā dakkhiṇāpathamanussā. Buddhaṃ mamāyanti mamevāyanti gaṇhanasīlā buddhamāmakā, evaṃ sesesupi. Evanti pacchā vuttanayena atthe gayhamāne. Paṭivīsanti koṭṭhāsaṃ. Tadupiyanti tadanurūpaṃ tappahonakaṃ. Laddhāti labhitvā no hotīti sambandho. ‘‘Laddho’’ti vā pāṭho, upaṭṭhākaṭṭhānaṃ neva labhinti attho. Ñāti ca pasatthatamaguṇayogato seṭṭho cāti ñātiseṭṭho. Evarūpesu ṭhānesu ayameva patirūpoti āmisassa dullabhakālesu parikathobhāsādiṃ akatvā paramasallekhavuttiyā ājīvasuddhiyaṃ ṭhatvā bhagavato adhippāyānuguṇaṃ āmisaṃ vicārentena nāma ñātisinehayuttena ariyasāvakeneva kātuṃ yuttanti adhippāyo.
「恒河南方之地为南道,于彼所生之人为南道人。执取佛为我所」者,执取「唯我所有」之性者为「佛我所有者」,于其余亦如是。「如是」者,以后说之理于义中取。「分」者,部分。「彼相应」者,彼相应、彼所堪能。「得」者,连结为「得而不有」。或有「已得」之读法,意为「侍者之位亦不得」。「亲族中因具最胜功德而为最上」故为「亲族最上」。于如是诸处,唯此为适当,意趣为:于资具难得之时,不作种种言说,以最极少欲之行,住于活命清净,以与世尊意趣相应而寻求资具者,实应由具亲族爱之圣弟子为之,此为适当。
Mārāvaṭṭanāyāti mārena katacittaparivaṭṭanena, cittasammohanenāti attho. Tampīti uttarakuruṃ vā tidasapuraṃ vā āvaṭṭeyya.
「以魔转」者,以魔所作之心转变,意为以心迷惑。「彼亦」者,或转北俱卢或三十三天。
‘‘Phussassāhaṃ pāvacane, sāvake paribhāsayiṃ;
「我将触及教说,呵责诸弟子;」
Yavaṃ khādatha bhuñjatha, mā ca bhuñjatha sālayo’’ti. (apa. thera 1.39.88) –
「汝等食大麦、受用,勿受用稻米。」
Apadāne vuttassa akusalassa tadā okāsakatattā. Nibaddhadānassāti ‘‘dassāmā’’ti vācāya niyamitadānassa. Appitavattassāti kāyena atiharitvā dinnavatthunopi. Visahatīti sakkoti. Saṅkhepenāti nīhārena. Byāmappabhāyāti samantato heṭṭhā ca upari ca asītihatthamatte ṭhāne ghanībhūtāya chabbaṇṇāya pabhāya, yato chabbaṇṇaraṃsiyo taḷākato mātikāyo viya nikkhamitvā dasasu disāsu dhāvanti, sā yasmā byāmamattā viya khāyati, tasmā ‘‘byāmappabhā’’ti vuccati. Yasmā anubyañjanāni ca paccekaṃ bhagavato sarīre pabhāsampattiyuttā ākāse candasūriyādayo viya vibhātā virocanti, tasmā tāni byāmappabhāya saha kenaci anabhibhavanīyāni vuttāni.
「在阿巴达那中所说的不善」者,因彼时成为机会之故。「已系缚之施」者,以「我将施」之语而确定之施。「已承诺之物」者,即使以身体搬运而施予之物。「能胜」者,能够。「以简略」者,以取出。「一寻光」者,周围下方及上方八十肘量之处,浓密成就之六色光,从彼处六色光线如从池塘、从母胎出来般,在十方奔驰,彼因如一寻量般显现,故称为「一寻光」。因为随形好各各在世尊身上,具足光明,如虚空中之日月等般照耀、辉耀,故说彼等与一寻光一起,不为任何所胜。
Anatthasañhiteti ghātāpekkhaṃ sāmiatthe bhummavacanaṃ, tenāha ‘‘tādisassa vacanassa ghāto’’ti. Attho dhammadesanāya hetu uppajjati ettha, dhammadesanādiko vā attho uppajjati etāyāti aṭṭhuppatti, paccuppannavatthu.
「无义相应」者,期待杀害,在自义中之地格语,故说「如是之语之杀害」。义因说法而生起于此,或说法等义生起于此,故为义生起,现在事。
Ekaṃ gahetvāti dhammadesanāsikkhāpadapaññattisaṅkhātesu dvīsu dhammadesanākāraṇaṃ gahetvā. Ratticchedo vāti sattāhakaraṇīyavasena gantvā bahi aruṇuṭṭhāpanavasena vutto, na vassacchedavasena tassa visuṃ vuccamānattā. Etena ca vassacchedapaccaye sattāhakaraṇīyena gamanaṃ anuññātanti veditabbaṃ. Na kismiñcīti kismiñci guṇe sambhāvanāvasena na maññanti. Pacchā sīlaṃ adhiṭṭhaheyyāmāti ājīvahetu santaguṇappakāsanena ājīvavipattiṃ sandhāya vuttaṃ. Atimaññissatīti avamaññissati.
「取一」者,在说法与学处制定二者中,取说法之因。「夜分」者,依七日作法而去,依外面升起曙光而说,非依瓦萨分,因彼被分别说之故。以此应知:在瓦萨分之缘故,依七日作法之行去被允许。「不在任何」者,在任何功德中,以可能性而不思量。「后当受持戒」者,为生活之因,以显示寂静功德,关联生活过失而说。「将轻蔑」者,将轻视。
§17
17. ‘‘Āyasmāti piyavacanameta’’nti uccanīcajanasāmaññavasena vatvā puna uccajanāveṇikavaseneva dassento ‘‘garugāravasappatissādhivacana’’nti āha. Tattha saha patissayena nissayenāti sappatisso, sanissayo, tassa garuguṇayuttesu gāravavacananti attho. Idha pana vacanameva adhivacanaṃ. Pappaṭakojanti ādikappe udakūpari paṭhamaṃ pathavībhāvena sañjātaṃ navanītapiṇḍasadisaṃ udakepi uppilanasabhāvaṃ avilīyanakaṃ atisiniddhamadhuraṃ anekayojanasahassabahalaṃ rasātalasaṅkhātaṃ pathavojaṃ. Yaṃ ādikappikehi manussehi rasataṇhāya gahetvā bhuñjamānaṃ tesaṃ kammabalena uparibhāge kakkhaḷabhāvaṃ āpajjitvā heṭṭhā purimākāreneva ṭhitaṃ, yassa ca balena ayaṃ mahāpathavī sapabbatasamuddakānanā heṭṭhāudake animujjamānā avikiriyamānā kullupari viya niccalā tiṭṭhati, taṃ pathavīsāramaṇḍanti attho, tenāha pathavīmaṇḍotiādi. Sampannanti madhurarasena upetaṃ, tenāha ‘‘sādurasa’’nti. Upapannaphaloti bahuphalo. ‘‘Nimmakkhika’’nti vatvā puna ‘‘nimmakkhikaṇḍa’’nti makkhikaṇḍānampi abhāvaṃ dasseti. Ye pathavīnissitā pāṇā, te tattha saṅkāmessāmīti ettha manussāmanussatiracchānagatitthīnampi hatthasaṅkāmane kiṃ anāmāsadoso na hotīti? Na hoti, kasmā? ‘‘Anāpatti, bhikkhave, iddhimassa iddhivisaye’’ti (pārā. 159) vacanato, teneva bhagavāpi anāmāsadosaṃ adassetvā ‘‘vipallāsampi sattā paṭilabheyyu’’nti āha, khuddako gāmo. Mahanto sāpaṇo nigamo. Padavītihārenāti padanikkhepena.
十七、「具寿者,此为爱语」,依高低人之共通性而说后,再仅依高人之特别性而显示,故说「尊重、恭敬、尊敬之同义语」。其中,与尊敬一起之依止,故为具尊敬、具依止,其为具重功德者之恭敬语,此为义。然而此处,语即为同义语。「泡沫团」者,在初劫时,在水上最初以地界性而生起,如新酥团般,在水中亦有浮起之性,不溶解,极柔软甘美,数千由旬之厚,称为味液之地精。彼被初劫之人以味渴爱而取食,以彼等之业力,在上部成为粗糙性,在下方以原来之相而住,以彼之力,此大地与山海林一起,在下方水中不沉没、不散坏,如筏上般不动而住,此为地精圆,故说「地圆」等。「具足」者,以甘美味而具备,故说「美味」。「具足果」者,多果。说「无蝇」后,再说「无蝇蛆」,显示蝇蛆亦无。依地而住之众生,将移往彼处,此处人、非人、畜生趣、女人之手移动,为何无触恼罪耶?无,为何?因「比库们,无罪,神通者在神通境」之语,以此世尊亦不显示触恼罪,故说「众生亦可得转变」,小村。大有商店之镇。「以足行」者,以足踏。
Vinayapaññattiyācanakathāvaṇṇanā请求制立律论述之注释
§18
18.Vinayapaññattiyāmūlato pabhutīti pārājikādigarukānaṃ, tadaññesañca sikkhāpadānaṃ pātimokkhuddesakkamena yebhuyyena apaññattataṃ sandhāya vuttaṃ, na sabbena sabbaṃ apaññattatāya. Teneva thero bhagavantaṃ ‘‘sāvakānaṃ sikkhāpadaṃ paññapeyya uddiseyya pātimokkha’’nti pātimokkhuddesena saha sikkhāpadapaññattiṃ yāci. Khandhake hi ānandattherādīnaṃ pabbajjato puretarameva rāhulabhaddassa pabbajjāya ‘‘na, bhikkhave, ananuññāto mātāpitūhi putto pabbājetabbo, yo pabbājeyya āpatti dukkaṭassā’’ti (mahāva. 105) paññattasikkhāpadaṃ dissati. Idheva aṭṭhakathāyampi ‘‘sāmampi pacanaṃ…pe… na vaṭṭatī’’ti ca, ‘‘ratticchedo vassacchedo vā na kato’’ti ca vuttattā pubbeva sāmapākādipaṭikkhepo atthīti paññāyati. Evaṃ katipayasikkhāpadānaṃ paññattisabbhāvepi apaññattapārājikādike sandhāya ‘‘na tāva, sāriputta, satthā sāvakānaṃ sikkhāpadaṃ paññapetī’’ti vuttanti gahetabbaṃ. Puthuttārammaṇato paṭinivattitvā sammadeva ekārammaṇe cittena līno paṭisallīno nāmāti āha ‘‘ekībhāvaṃ gatassā’’ti, cittavivekaṃ gatassāti attho. Ciranti accantasaṃyoge upayogavacanaṃ.
十八、「在律制定中,从根本开始」者,关联巴拉基咖等重者,及其余学处,依巴帝摩卡诵出之次第,大多未制定性而说,非一切完全未制定性。以此长老向世尊请求「应为声闻制定学处,应诵出巴帝摩卡」,与巴帝摩卡诵出一起之学处制定。因为在篇集中,在阿难长老等之出家之前,为拉胡喇跋德之出家,「比库们,未经父母允许之子不应令出家,若令出家者,恶作罪」,已制定之学处可见。在此注疏中亦,「自己煮食……不适当」,及「夜分或瓦萨分未作」,因如是说,故明白以前已有自己煮食等之禁止。如是,虽有若干学处之制定存在,关联未制定之巴拉基咖等而说「沙利子,导师尚未为声闻制定学处」,应如是取。从多种所缘转回,正确地以心融入、隐入于一所缘,故说「达到一性」,达到心远离,此为义。「久」者,在完全结合中之应用语。
Soḷasavidhāya paññāyāti majjhimanikāye anupadasuttantadesanāyaṃ ‘‘mahāpañño, bhikkhave, sāriputto puthupañño hāsapañño javanapañño tikkhapañño nibbedhikapañño’’ti āgatā cha paññā ca navānupubbavihārasamāpattipaññā ca arahattamaggapaññā cāti evaṃ soḷasavidhena āgatāya paññāya. Yesaṃ buddhānaṃ sāvakā suddhāvāsesu sandissanti, teyeva loke pākaṭāti vipassīādayova idha uddhaṭā, na itare pubbabuddhā. Teneva āṭānāṭiyasutte (dī. ni. 3.275 ādayo) devāpi attano pākaṭānaṃ tesaññeva gahaṇaṃ akaṃsu, nāññesanti veditabbaṃ.
「以十六种慧而了知」者,在中部阿努巴达经之说法中,「比库们,沙利子为大慧、广慧、喜慧、速慧、利慧、择法慧」,如是来之六慧,及九次第住定慧,及阿拉汉道慧,如是以十六种而来之慧。诸佛之声闻在净居天显现者,彼等即在世间显著,故毗婆尸等在此被举出,非其余过去诸佛。以此在阿吒那胝经中,天人亦仅取彼等自己显著者,非其余,应如是知。
§19
19.Kilāsunoti appossukkā payojanābhāvena nirussāhā ahesuṃ, na ālasiyena, tenāha na ālasiyakilāsunotiādi. Niddosatāyāti kāyavacīvītikkamasamuṭṭhāpakadosābhāvā. Pāṇaṃ na hane na cādinnamādiyetiādinā (su. ni. 402) ovādasikkhāpadānaṃ vijjamānattā vuttaṃ sattāpattikkhandhavasenātiādi. Channaṃ channaṃ vassānaṃ osānadivasaṃ apekkhitvā ‘‘sakiṃ saki’’nti vuttattā tadapekkhamettha sāmivacanaṃ. Sakalajambudīpe sabbopi bhikkhusaṅgho uposathaṃ akāsīti sambandho.
「懈怠懒惰」者,因无所作、无所需而无精进,并非因懒惰,故说「非因懒惰懈怠」等。「无过失性」者,无身语命过之生起因之过失。因有「不杀生、不取不与」等(经集402)教诫学处存在,故说「依有情、器物、蕴」等。因说「每六年一次」,期待每六年之最后日,故此处属格期待彼。全阎浮提一切比库僧团行伍波萨他,此为关联。
Khantīparamantiādīsu titikkhāsaṅkhātā khanti sattasaṅkhārehi nibbattāniṭṭhākhamanakilesatapanato paramaṃ tapo nāma. Vānasaṅkhātāya taṇhāya nikkhantattā nibbānaṃ sabbadhammehi paramaṃ uttamanti buddhā vadanti. Yathāvuttakhantiyā abhāvena pāṇavadhaṃ vā chedanatāḷanādiṃ vā karonto parūpaghātī parassaharaṇaparadārātikkamanādīhi musāpesuññapharusādīhi ca paraṃ viheṭhayanto ca bāhitapāpatāya abhāvena pabbajito vā samitapāpatāya abhāvena samaṇo vā na hotīti attho. Sīlasaṃvarena sabbapāpassa anuppādanaṃ lokiyasamādhivipassanāhi kusalassa upasampādanaṃ nipphādanaṃ sabbehi maggaphalehi attano cittassa parisodhanaṃ pabhassarabhāvakaraṇaṃ yaṃ, tametaṃ buddhānaṃ sāsanaṃ anusiṭṭhi. Anupavādoti vācāya kassaci anupavadanaṃ. Anupaghātoti kāyena kassaci upaghātākaraṇaṃ vuttāvasese ca pātimokkhasaṅkhāte sīle attānaṃ saṃvaraṇaṃ. Bhattasmiṃ mattaññutāsaṅkhātaājīvapārisuddhipaccayasannissitasīlasamāyogo tammukhena indriyasaṃvaro pantasenāsanasaṅkhātaṃ araññavāsaṃ tammukhena pakāsite catupaccayasantosabhāvanārāmatāsaṅkhātamahāariyavaṃse patiṭṭhānañca adhicittasaṅkhāte lokiyalokuttarasamādhimhi taduppādanavasena āyogo anuyogo ca yaṃ, tametaṃ buddhānaṃ anusiṭṭhīti yojanā.
「忍为最上」等中,称为堪忍之忍,从七行中生起,因堪忍不可意、烦恼、热恼,故名最上苦行。因从称为林之渴爱出离,涅槃从一切法中最上、最胜,诸佛如是说。因无如所说之忍而行杀生或断截打击等,则为害他者;以夺他物、侵他妻等及妄语、两舌、粗恶语等而恼害他人,因无已舍恶性故非出家者,因无已息恶性故非沙门,此为义。以戒律仪令一切恶不生起,以世间定观令善法具足、成就,以一切道果令自心清净、令成光净,此即诸佛之教诫。「不诽谤」者,以语不诽谤任何人。「不恼害」者,以身不作恼害任何人。于所说余处,于称为巴帝摩卡之戒中自我防护。于食物中知量之活命遍净缘所依戒之结合,由彼而根律仪;称为边远住处之住阿兰若,由彼而于所显示四资具知足修习喜乐之称为大圣种之确立;于称为增上心之世间出世间定中,由彼生起而致力、随顺,此即诸佛之教诫,如是连接。
‘‘Yāva sāsanapariyantā’’ti āṇāpātimokkhassa abhāvato vuttaṃ. Parinibbānato pana uddhaṃ ovādapātimokkhuddesopi nattheva, buddhā eva hi taṃ uddisanti, na sāvakā. Paṭhamabodhiyanti bodhito vīsativassaparicchinne kāle, ācariyadhammapālattherena pana ‘‘pañcacattālīsāya vassesu ādito pannarasa vassāni paṭhamabodhī’’ti vuttaṃ, sikkhāpadapaññattikaālato pana pabhuti āṇāpātimokkhameva uddisantīti idaṃ pātimokkhuddesakkameneva paripuṇṇaṃ katvā sikkhāpadapaññattikālaṃ sandhāya vuttaṃ. Aṭṭhānaṃ anavakāsoti yathākkamaṃ hetupaccayapaṭikkhepavasena kāraṇapaṭikkhepo. Yanti yena kāraṇena. Aparisuddhāya parisāyāti alajjīpuggalehi vomissatāya asuddhāya parisāya, na kevalaṃ buddhānaññeva aparisuddhāya parisāya pātimokkhuddeso ayutto, atha kho sāvakānampi. Codanāsāraṇādivasena pana sodhetvā saṃvāsakaraṇaṃ sāvakānaññeva bhāro, buddhā pana sikkhāpadāni paññapetvā uposathādikaraṇavidhānaṃ sikkhāpetvā vissajjenti, codanāsāraṇādīni na karonti, teneva bhagavā asuddhāya parisāya pātimokkhaṃ anuddisitvā sakalarattiṃ tuṇhībhūto nisīdi. Bhikkhū ca bhagavato adhippāyaṃ ñatvā asuddhapuggalaṃ bahi nīhariṃsu. Tasmā sāvakānampi asuddhāya parisāya ñatvā uposathādisaṅghakammakaraṇaṃ brahmacariyantarāyakaraṇaṃ vinā na vaṭṭatīti veditabbaṃ.
「直至教法边际」者,因无命令巴帝摩卡而说。然从般涅槃后,教诫巴帝摩卡诵说亦无,唯诸佛诵说彼,非声闻。「初觉」者,从觉悟二十年所限定之时,然老师达摩巴拉长老说「四十五年中,从最初十五年为初觉」,然从学处制定时起即诵说命令巴帝摩卡,此唯以巴帝摩卡诵说次第作圆满而关联学处制定时而说。「无处无容」者,依次第以因缘否定而为理由否定。「去」者,以何理由。「于不清净众」者,于与无惭人混杂之不净众,非唯诸佛于不清净众诵巴帝摩卡不适宜,实声闻亦然。然以举罪、忆念等而净化后作共住,唯声闻之责任,然诸佛制定学处后教导伍波萨他等作法规定后遣散,不作举罪、忆念等,以此世尊于不净众不诵巴帝摩卡而整夜默然而坐。诸比库知世尊意趣而将不净人驱出外。故应知声闻亦知于不净众而作伍波萨他等僧团甘马,除作梵行障碍外不适宜。
Sammukhasāvakānanti buddhānaṃ sammukhe dharamānakāle pabbajitānaṃ sabbantimānaṃ sāvakānaṃ. Uḷārātisayajotanatthaṃ ‘‘uḷāruḷārabhogādikulavasena vā’’ti puna uḷārasaddaggahaṇaṃ kataṃ. Ādi-saddena uḷāramajjhattaanuḷārādīnaṃ gahaṇaṃ veditabbaṃ. Te pacchimā sāvakā antaradhāpesunti sambandho.
「现前声闻」者,诸佛现前住世时出家之一切最后声闻。为显示殊胜超越义,「以殊胜殊胜财等家」,故再取殊胜语。以初字应知取殊胜、中等、非殊胜等。彼等最后声闻令隐没,此为关联。
Apaññattepi sikkhāpade yadi sāvakā samānajātiādikā siyuṃ, attano kulānugataganthaṃ viya bhagavato vacanaṃ na nāseyyuṃ. Yasmā pana sikkhāpadañca na paññattaṃ, ime ca bhikkhū na samānajātiādikā, tasmā vināsesunti imamatthaṃ dassetuṃ yasmā ekanāmā…pe… tasmā aññamaññaṃ viheṭhentātiādi vuttaṃ. Ciraṭṭhitikavāre pana sāvakānaṃ nānājaccādibhāve samānepi sikkhāpadapaññattiyā paripuṇṇatāya sāsanassa cirappavatti veditabbā. Yadi evaṃ kasmā sabbepi buddhā sikkhāpadāni na paññapentīti? Yasmā ca sāsanassa cirappavattiyā na kevalaṃ sikkhāpadapaññattiyeva hetu, atha kho āyatiṃ dhammavinayaṃ gahetvā sāvakehi vinetabbapuggalānaṃ sambhavopi, tasmā tesaṃ sambhave sati buddhā sikkhāpadaṃ paññapenti, nāsatīti paripuṇṇāpaññattiyeva veneyyasambhavassāpi sūcanato sāsanassa cirappavattiyā hetu vuttāti veditabbā. Pāḷiyaṃ sahassaṃ bhikkhusaṅghaṃ…pe… ovadatīti ettha sahassasaṅkhyāparicchinno saṅgho sahasso sahassilokadhātūtiādīsu (dī. ni. 2.18) viya. Taṃ sahassaṃ bhikkhusaṅghanti yojanā. Sahassasaddassa ekavacanantatāya ‘‘bhikkhusahassassā’’ti vatvā avayavāpekkhāya ‘‘ovadiyamānāna’’nti bahuvacananiddeso katoti daṭṭhabbo.
即使学处未制定,若声闻为同族等,如自家传承之结,不会毁坏世尊之语。然因学处未制定,此等比库非同族等,故将毁坏,为显示此义,说「因同名……乃至……故互相恼害」等。然于久住分中,即使声闻有不同种姓等,因学处制定之圆满,应知教法之久住。若如是,何故一切佛不制定学处?因教法久住之因,非唯学处制定,实未来把持法律而应调伏人之出现亦然,故彼等出现时诸佛制定学处,非不存在,故从圆满制定及应调伏者出现之暗示,应知所说为教法久住之因。经文中「千比库僧团……乃至……教诫」,此中千数所限定之僧团为千,如「千世界」等(长部2.18)。彼千比库僧团,如是连接。因千语之单数性,说「千比库之」后,期待部分而作「被教诫者」之复数指示,应如是见。
Anupādāya āsavehi cittāni vimucciṃsūti ettha āsavehīti kattuatthe karaṇavacanaṃ. Cittānīti paccattabahuvacanaṃ. Vimucciṃsūti kammasādhanaṃ. Tasmā āsavehi kattubhūtehi anupādāya ārammaṇakaraṇavasena aggahetvā cittāni vimocitānīti evamettha attho gahetabboti āha tesañhi cittānītiādi. Yehi āsavehīti etthāpi kattuatthe eva karaṇavacanaṃ. Vimucciṃsūti kammasādhanaṃ. Teti āsavā. Tānīti cittāni, upayogabahuvacanañcetaṃ. Vimucciṃsūti kattusādhanaṃ, vimocesunti attho. Aggahetvā vimucciṃsūti ārammaṇavasena tāni cittāni aggahetvā āsavā tehi cittehi muttavanto ahesunti attho. Atha vā āsavehīti nissakkavacanaṃ, vimucciṃsūti kattusādhanaṃ. Tasmā kañci saṅkhatadhammaṃ taṇhādivasena anupādiyitvā cittāni vimuttavantāni ahesunti attho gahetabbo. Purimavacanāpekkhanti aññatarasmiṃ bhiṃsanake vanasaṇḍeti vuttavacanassa apekkhanaṃ tasmiṃ purimavacaneti evaṃ apekkhananti attho, tenāha yaṃ vuttantiādi. Bhiṃsanassa bhayassa kataṃ karaṇaṃ kiriyā bhiṃsanakataṃ, tasmiṃ bhiṃsanakiriyāyāti atthaṃ dassento āha ‘‘bhiṃsanakiriyāyā’’ti. Bhiṃsayatīti bhiṃsano, sova bhiṃsanako, tassa bhāvo ‘‘bhiṃsanakatta’’nti vattabbe ta-kārassa lopaṃ katvā vuttanti pakārantarena atthaṃ dassento āha ‘‘atha vā’’tiādi. Bahutarānaṃ sattānaṃ vāti yebhuyyenāti padassa atthadassanaṃ. Tena ca yo kocīti padassāpi yo yo pavisatīti vicchāvasena nānatthena attho gahetabboti dasseti, yo yo pavisati, tesu bahutarānanti atthasambhavato.
「不取诸漏而心解脱」,此中「诸漏」者,作者义之工具格。「诸心」者,各别复数。「解脱」者,业成就。故以诸漏为作者,不取,以所缘作法而不取,诸心被解脱,如是此中应取义,故说「彼等诸心」等。「以何诸漏」,此中亦唯作者义之工具格。「解脱」者,业成就。「彼等」者,诸漏。「彼等」者,诸心,此为用途复数。「解脱」者,作者成就,令解脱之义。不取而解脱者,以所缘而不取彼等诸心,诸漏从彼等心解脱,此为义。或者「诸漏」者,离格,「解脱」者,作者成就。故不取任何有为法以渴爱等,诸心成解脱者,应取义。「期待前语」者,期待「于某恐怖林丛」所说之语,期待彼前语,如是期待之义,故说「所说」等。恐怖之畏惧所作之作法、行为为恐怖所作,于彼恐怖行为,显示义而说「于恐怖行为」。令恐怖者为恐怖,彼即恐怖者,其性为「恐怖者性」应说时,作塔音之省略而说,以别法显示义而说「或者」等。「众多有情」者,显示「大多数」语之义。以此显示「任何」语亦应以「任何任何进入」之分别而以不同义取义,任何任何进入,于彼等众多,从义之可能性。
Nigamananti pakate atthe yathāvuttassa atthassa upasaṃhāro. Ayañhettha nigamanakkamo – yā hi, sāriputta, vipassīādīnaṃ tiṇṇaṃ buddhānaṃ attano parinibbānato upari pariyattivasena vinetabbānaṃ puggalānaṃ abhāvena tesaṃ atthāya vitthārato sikkhāpadapaññattiyaṃ kilāsutā appossukkatā, yā ca upanissayasampannānaṃ veneyyānaṃ cetasā ceto paricca bhiṃsanakavanasaṇḍepi gantvā ovadantānaṃ tesaṃ maggaphaluppādanatthāya dhammadesanāya eva akilāsutā saussāhatā, na vitthārato dhammavinayadesanāya, ayaṃ kho, sāriputta, hetu, ayaṃ paccayo, yena vipassīādīnaṃ tiṇṇaṃ buddhānaṃ brahmacariyaṃ na ciraṭṭhitikaṃ ahosīti. Purisayugavasenāti purisānaṃ yugaṃ pavattikālo, tassa vasena, purisavasenāti attho. Sabbapacchimakoti parinibbānadivase pabbajito subhaddasadiso. Satasahassaṃ saṭṭhimattāni ca vassasahassānīti idaṃ bhagavato jātito paṭṭhāya vuttaṃ, bodhito paṭṭhāya pana gaṇiyamānaṃ ūnaṃ hotīti daṭṭhabbaṃ. Dveyevāti dharamāne bhagavati ekaṃ, parinibbute ekanti dve eva purisayugāni.
「结论」者,对已说之义的明显意义之总结。此处结论之次第如下:沙利子,毗婆尸等三佛,由于自身般涅槃之后,以教理方式应被调伏之人不存在,为彼等之利益而详细制定学处时不疲倦、不懈怠;又,对具足近依之应被调伏者,以心了知心,即使前往恐怖森林丛中教诫彼等,为令生起道果而说法时不疲倦、有热诚,而非详细说法与律,沙利子,此为因,此为缘,由此毗婆尸等三佛之梵行不久住。「以人双之方式」者,人之双,即运转之时,依其方式,意为以人之方式。「最后之人」者,如般涅槃日出家之苏跋德。「十万及六十千岁」者,此从世尊出生开始而说,然从觉悟开始计算则应见为不足。「唯二」者,世尊住世时一,般涅槃后一,故唯二人双。
§20-1
20-1.Asambhuṇantenāti apāpuṇantena. Ko anusandhīti purimakathāya imassa ko sambandhoti attho. Yaṃ vuttanti yaṃ yācitanti attho. Yesūti vītikkamadhammesu. Nesanti diṭṭhadhammikādiāsavānaṃ. Teti vītikkamadhammā. Ñātiyeva pitāmahapituputtādivasena parivaṭṭanato parivaṭṭoti ñātiparivaṭṭo. Lokāmisabhūtanti lokapariyāpannaṃ hutvā kilesehi āmasitabbato lokāmisabhūtaṃ. Pabbajjāsaṅkhepenevāti dasasikkhāpadadānādipabbajjāmukhena. Etanti methunādīnaṃ akaraṇaṃ. Thāmanti sikkhāpadapaññāpanasāmatthiyaṃ. Sañchavinti sukkacchaviṃ pakaticchaviṃ, sundaracchaviṃ vā. Sesanti sesapadayojanadassanaṃ. Idāni atthayojanaṃ dassento āha ayaṃ vā hetthātiādi. Tattha vā-saddo avadhāraṇe. Hi-saddo pasiddhiyaṃ, ayameva hetthāti attho. Atha satthāti padassa atthaṃ dasseti ‘‘tadā satthā’’ti. Ropetvāti phālitaṭṭhāne ninnaṃ maṃsaṃ samaṃ vaḍḍhetvā. Sake ācariyaketi attano ācariyabhāve, ācariyakamme vā.
「未达到」者,未到达。「何关联」者,意为此与前说之关联为何。「所说」者,意为所请求。「于彼等」者,于违犯法。「导致」者,现法等诸漏。「彼等」者,违犯法。「亲属」者,由于以祖父父子等方式转变,故转变为亲属转变。「成为世间味」者,成为世间所摄,由于应被烦恼所染污,故成为世间味。「仅以出家之摄略」者,以给予十学处等出家之门。「此」者,不行淫等。「力」者,于制定学处之能力。「皮肤」者,白净皮肤、本性皮肤,或美丽皮肤。「其余」者,显示其余词句之连结。今为显示义理连结而说「此或于下」等。其中「或」字为决定义。「实」字为明显义,意为唯此于下。然后显示「彼时导师」句之义为「彼时导师」。「植入」者,于切开处使低陷之肉平等增长。「于自己之师位」者,于自己之师位,或于师之业。
Vipulabhāvenāti bahubhāvena. Ayoniso ummujjamānāti anupāyena abhinivisamānā, viparītato jānamānāti attho. Rasena rasaṃ saṃsanditvāti anavajjasabhāvena sāvajjasabhāvaṃ sammissetvā. Uddhammaṃ ubbinayanti uggatadhammaṃ uggatavinayañca, yathā dhammo ca vinayo ca vinassissati, evaṃ katvāti attho. Imasmiṃ attheti imasmiṃ saṅghādhikāre. Pabhassaroti pabhāsanasīlo. Evaṃnāmo evaṃgottoti soyamāyasmā sotāpannotināmagottena samannāgato, ayaṃ vuccati sotāpannoti pakatena sambandho. Avinipātadhammoti ettha dhamma-saddo sabhāvavācī, so ca atthato apāyesu khipanako diṭṭhiādiakusaladhammo evāti āha ‘‘ye dhammā’’tiādi. Idāni sabhāvavaseneva atthaṃ dassetuṃ vinipatanaṃ vātiādi vuttaṃ. Niyatoti sattabhavabbhantare niyatakkhandhaparinibbāno. Tassa kāraṇamāha ‘‘sambodhiparāyaṇo’’ti.
「以广大性」者,以众多性。「不如理地浮现」者,以无方便而执着,意为以颠倒而生起。「以味混合味」者,以无过性混合有过性。「举起法与律」者,举起之法与举起之律,意为如法与律将灭,如是作。「于此义」者,于此僧团事务。「光辉」者,有光辉之性。「如是名如是姓」者,此具寿以入流者之名姓具足,此称为入流者,与明显之连结。「不堕法」者,此处「法」字为自性之语,而彼从义理上唯是于恶趣中投掷之见等不善法,故说「诸法」等。今为仅以自性方式显示义理而说「堕落或」等。「决定」者,于七有之内决定蕴般涅槃。说其原因为「以觉悟为彼岸」。
§22
22.Anudhammatāti lokuttaradhammānugato sabhāvo. Pavāraṇāsaṅgahaṃ datvāti ‘‘āgāminiyā puṇṇamiyā pavāressāmā’’ti anumatidānavasena datvā, pavāraṇaṃ ukkaḍḍhitvāti attho, etena nayena kenaci paccayena pavāraṇukkaḍḍhanaṃ kātuṃ vaṭṭatīti dīpitaṃ hoti. Māgasirassa paṭhamadivaseti candamāsavasena vuttaṃ, aparakattikapuṇṇamāya anantare pāṭipadadivaseti attho. Phussamāsassa paṭhamadivaseti etthāpi eseva nayo. Idañca nidassanamattaṃ veneyyānaṃ aparipākaṃ paṭicca phussamāsato parañca ekadviticatumāsampi tattheva vasitvā sesamāsehi cārikāya pariyosāpanato. Dasasahassacakkavāḷeti idaṃ devabrahmānaṃ vasena vuttaṃ. Manussā pana imasmiṃyeva cakkavāḷe bodhaneyyā honti. Itaracakkavāḷesu pana manussānaṃ imasmiṃ cakkavāḷe uppattiyā chanduppādanatthaṃ anantampi cakkavāḷaṃ oloketvā tadanuguṇānusāsanī pāṭihāriyaṃ karontiyeva.
「随法性」者,随顺出世间法之自性。「给予自恣之摄取」者,以「于来临之满月日我等将自恣」之允许给予方式而给予,意为延期自恣,以此方式显示由于某因缘而延期自恣是允许的。「马嘎西拉月之第一日」者,依月亮月而说,意为于后咖提咖满月之次日。「普萨月之第一日」者,此处亦同此方式。此仅为示例,由于应被调伏者之未成熟,从普萨月以后,即使一二三四月亦住于彼处,以其余诸月完成游行。「一万轮围世界」者,此依天人梵天而说。然人类于此轮围世界中应被觉悟。然于其他轮围世界之人类,为令生起于此轮围世界中生起之欲,即使观察无量轮围世界,亦作相应教诫之神变。
Āyāmāti ettha ā-saddo āgacchāti iminā samānatthoti āha ‘‘āgaccha yāmā’’ti, ehi gacchāmāti attho. Suvaṇṇarasapiñjarāhīti vilīnasuvaṇṇajalaṃ viya piñjarāhi suvaṇṇavaṇṇāhīti attho. Pāḷiyaṃ nimantitamhātiādīsu ‘‘nimantitā vassaṃvutthā amhā’’ti ca, ‘‘nimantitā vassaṃvutthā atthā’’ti ca sambandho.
「来吧」者,此处「阿」字与「来」此义相同,故说「来吧去吧」,意为来去吧。「金色黄褐蛇」者,意为如溶化金水般黄褐,金色之蛇。于圣典中「我等被邀请」等处,连结为「我等被邀请度瓦萨」及「有被邀请度瓦萨」。
Yanti deyyadhammajātaṃ, yaṃ kiñcīti attho. No natthīti amhākaṃ natthi, noti vā etassa vivaraṇaṃ natthīti. Etthāti gharāvāse. Tanti taṃ kāraṇaṃ, kiccaṃ vā. Kutoti katarahetuto. Yanti yena kāraṇena, kiccena vā. Dutiye atthavikappe etthāti imassa vivaraṇaṃ imasmiṃ temāsabbhantareti. Tanti taṃ deyyadhammaṃ.
「去」者,应施之法类,意为任何。「无不」者,我等无,或「不」者,此之解释为「无」。「于此」者,于在家生活。「彼」者,彼原因,或义务。「从何」者,从何因。「去」者,由何原因,或义务。于第二义理选择中「于此」者,此之解释为于此三月之内。「彼」者,彼应施之法。
Tatthacāti kusale. Tikkhavisadabhāvāpādanena samuttejetvā. Vassetvāti āyatiṃ vāsanābhāgiyaṃ dhammaratanavassaṃ otāretvā. Yaṃ divasanti yasmiṃ divase.
「在彼处」者,在善法中。以显示锐利清晰之状态而激励。「降下」者,将未来成为住处部分的法宝之雨降下。「何日」者,在何日。
§23
23.Pattuṇṇapattapaṭe cāti pattuṇṇapaṭe cīnapaṭe ca. Tumbānīti cammamayatelabhājanāni. Anubandhitvāti anupagamanaṃ katvā. Abhiranta-saddo idha abhirucipariyāyoti āha ‘‘yathājjhāsaya’’ntiādi. Soreyyādīni mahāmaṇḍalacārikāya maggabhūtāni soreyyanagarādīni. Payāgapatiṭṭhānanti gaṅgāya ekassa titthavisesassāpi, taṃsamīpe gāmassāpi nāmaṃ. Samantapāsādikāyāti samantato sabbaso pasādaṃ janetīti samantapāsādikā, tassā.
「在毛织布与绢布上」者,在毛织布上与支那绢布上。「诸瓶」者,皮革制的油容器。「随行」者,作随从而行。「喜悦」一词在此处是欢喜之同义语,故说「如其意乐」等。索雷亚等诸处是大游行中作为道路的索雷亚城等诸处。「巴亚嘎巴提他那」者,既是恒河一个渡口特定处之名,亦是该处附近村落之名。「在《一切善见》中」者,「一切善见」是从一切方面、完全地生起净信,在彼《一切善见》中。
Ye pana pakāre sandhāya ‘‘samantato’’ti vuccati, te pakāre vitthāretvā dassetuṃ tatridantiādi vuttaṃ. Tattha ‘‘samantapāsādikā’’ti yā saṃvaṇṇanā vuttā, tatra tassaṃ samantapāsādikāyaṃ samantapasādikabhāve idaṃ vakkhamānagāthāvacanaṃ hotīti yojanā. Bāhiranidānaabbhantaranidānasikkhāpadanidānānaṃ vasena nidānappabhedadīpanaṃ veditabbaṃ. ‘‘Theravādappakāsanaṃ vatthuppabhedadīpana’’ntipi vadanti. ‘‘Sikkhāpadānaṃ paccuppannavatthuppabhedadīpana’’ntipi vattuṃ vaṭṭati. Sikkhāpadanidānanti pana vesālīādi sikkhāpadapaññattiyā kāraṇabhūtadesaviseso veditabbo. Etthāti samantapāsādikāya. Sampassataṃ viññūnanti sambandho, tasmā ayaṃ samantapāsādikātveva pavattāti yojetabbā.
为了详细显示依何种方式而说「一切」,故说「在彼处」等。其中,所说的「一切善见」这一称赞,在彼《一切善见》中,在一切善见之状态中,此即将要说的偈颂之语,如是连接。应知是依外缘起、内缘起、学处缘起之方式显示缘起之分类。亦有说「显示长老见之方式,显示事例之分类」。亦可说「显示学处之现前事例分类」。「学处缘起」者,应知是韦萨离等作为学处制定之因的地方特定处。「在此」者,在《一切善见》中。「诸见者、诸智者」是连接,因此应连接为「此《一切善见》确实流传」。
Iti samantapāsādikāya vinayaṭṭhakathāya vimativinodaniyaṃ · 如是《一切善见》律注疏中，破除疑惑
Verañjakaṇḍavaṇṇanānayo niṭṭhito. · 韦兰迦篇解释法已竟。