Namo tassa bhagavato arahato sammāsambuddhassa

礼敬彼世尊、阿罗汉、正自觉者

Namakkārapāḷi

礼敬文

1.

1.

Sugataṃ [Pg.1] sugataṃ seṭṭhaṃ, kusalaṃkusalaṃ jahaṃ;

Amataṃ amataṃ santaṃ, asamaṃ asamaṃ dadaṃ.

善逝(Sugata)善逝最胜者，以善断除不善者；甘露(Amata)甘露寂静者，施予无等解脱者。

Saraṇaṃ saraṇaṃ lokaṃ, araṇaṃ araṇaṃ karaṃ;

Abhayaṃ abhayaṃ ṭhānaṃ, nāyakaṃ nāyakaṃ name.

为世间之皈依处，成就无诤(araṇa)之行者；为无畏之安稳处，我礼敬彼引导者。

2.

2.

Nayanasubhagakāyaṅgaṃ,Madhuravarasaropetaṃ;

Amitaguṇagaṇādhāraṃ,Dasabalamatulaṃ vande.

身肢端严甚悦目，具足甘美殊胜音；无量功德为所依，顶礼十力(Dasabala)无伦比。

3.

3.

Yo buddho dhitimāññadhārako,Saṃsāre anubhosi kāyikaṃ;

Dukkhaṃ cetasikañca lokato,Taṃ vande naradevamaṅgalaṃ.

佛陀具足坚固慧，曾于轮回(Saṃsāra)为世间，备受身心诸苦楚，我礼人天吉祥尊。

4.

4.

Bāttiṃsatilakkhaṇacitradehaṃ,Dehajjutiniggatapajjalantaṃ;

Paññādhitisīlaguṇoghavindaṃ,Vande munimantimajātiyuttaṃ.

三十二相(Bāttiṃsatilakkhaṇa)妙庄严，身光焕发遍照耀；慧、持、戒等功德聚，我礼最后生牟尼(Muni)。

5.

5.

Pātodayaṃ bāladivākaraṃva,Majjhe yatīnaṃ lalitaṃ sirīhi;

Puṇṇindusaṅkāsamukhaṃ anejaṃ,Vandāmi sabbaññumahaṃ munindaṃ.

犹如晨曦初升阳，于诸行者中庄严；面如满月心寂然，我礼一切智(Sabbaññu)牟尼王。

6.

6.

Upetapuñño [Pg.2] varabodhimūle,Sasenamāraṃ sugato jinitvā;

Abojjhi bodhiṃ aruṇodayamhi,Namāmi taṃ mārajinaṃ abhaṅgaṃ.

菩提(Bodhi)树下福圆满，善逝降魔及其众；拂晓证觉菩提智，礼敬降魔无碍尊。

7.

7.

Rāgādichedāmalañāṇakhaggaṃ,Satīsamaññāphalakābhigāhaṃ;

Sīloghalaṅkāravibhūsitaṃ taṃ,Namāmibhiññāvaramiddhupetaṃ.

无垢慧剑断贪等，紧持正念之盾；戒德庄严以为饰，我礼神通(Abhiññā)成就者。

8.

8.

Dayālayaṃ sabbadhi dukkaraṃ karaṃ,Bhavaṇṇavātikkamamaggataṃ gataṃ;

Tilokanāthaṃ susamāhitaṃ hitaṃ,Samantacakkhuṃ paṇamāmi taṃmitaṃ.

慈悲为怀行难行，超越有海登圣道；三界(Tiloka)依怙定益世，我礼普眼(Samantacakkhu)无量尊。

9.

9.

Tahiṃ tahiṃ pāramisañcayaṃ cayaṃ,Gataṃ gataṃ sabbhi sukhappadaṃ padaṃ;

Narānarānaṃ sukhasambhavaṃ bhavaṃ,Namānamānaṃ jinapuṅgavaṃ gavaṃ.

处处积聚波罗蜜(Pāramī)，步步趋入安乐境；人天福乐之源泉，敬礼应敬胜导师。

10.

10.

Maggaṅganāvaṃ munidakkhanāviko,Īhāphiyaṃ ñāṇakarena gāhako;

Āruyha yo tāya bahū bhavaṇṇavā,Tāresi taṃ buddhamaghappahaṃ name.

八支圣道(Maggaṅga)为舟，牟尼王为巧航，智手执持精进桨；乘此度众出有海，我礼断恶之佛陀。

11.

11.

Samatiṃsatipāramisambharaṇaṃ,Varabodhidume catusaccadasaṃ;

Varamiddhigataṃ naradevahitaṃ,Tibhavūpasamaṃ paṇamāmi jinaṃ.

圆满三十波罗蜜，菩提树下见四圣谛(Catusacca)；神通圆满天利(Devahita)，三有寂静我顶礼。

12.

12.

Satapuññajalakkhaṇikaṃ virajaṃ,Gaganūpamadhiṃ dhitimerusamaṃ;

Jalajūpamasītalasīlayutaṃ,Pathavīsahanaṃ paṇamāmi jinaṃ.

百福妙相离尘垢，心如虚空志如须弥山(Meru)；具足莲华般清凉戒德，大地忍力礼觉尊。

13.

13.

Yo [Pg.3] buddho sumati dive divākarova,Sobhanto ratijanane silāsanamhi;

Āsīno sivasukhadaṃ adesi dhammaṃ,Devānaṃ tamasadisaṃ namāmi niccaṃ.

佛陀善慧如日轮，耀坐悦意石座上；为诸天人说妙法，赐予吉祥(Siva)安乐，我常礼敬彼无等尊。

14.

14.

Yo pādapaṅkajamuduttalarājikehi,Lokehi tīhivikalehi nirākulehi;

Sampāpuṇe nirupameyyatameva nātho,Taṃ sabbalokamahitaṃ asamaṃ namāmi.

其柔软莲足为诸王及三界离垢者所敬；导师已证无与伦比，我礼普世所敬无等尊。

15.

15.

Buddhaṃ narānarasamosaraṇaṃ dhitattaṃ,Paññāpadīpajutiyā vihatandhakāraṃ;

Atthābhikāmanaradevahitāvahaṃ taṃ,Vandāmi kāruṇikamaggamanantañāṇaṃ.

我礼敬佛陀，人天归依处，心志坚毅；以智慧灯光，驱散诸黑暗；为求义者利乐人天，具大悲心、最上无量智。

16.

16.

Akhilaguṇanidhāno yo munindopagantvā,Vanamisipatanavhaṃ saññatānaṃ niketaṃ;

Tahimakusalachedaṃ dhammacakkaṃ pavatto,Tamatulamabhikantaṃ vandaneyyaṃ namāmi.

功德宝藏牟尼王，往仙人堕处(Isipatana)林，贤者所居之净地。于彼转动妙法轮(Dhammacakka)，断除一切不善法。我礼无等胜妙应敬者。

17.

17.

Suciparivāritaṃ surucirappabhāhi rattaṃ,Sirivisarālayaṃ gupitamindriyehupetaṃ;

Ravisasimaṇḍalappabhutilakkhaṇopacittaṃ,Suranarapūjitaṃ sugatamādaraṃ namāmi.

为净光围绕喜悦，广大庄严为所依；诸根善护具相好，犹如日月之光轮；天人恭敬所供养，我今虔诚礼善逝。

18.

18.

Maggoḷumpena muhapaṭighāsādiullolavīciṃ,Saṃsāroghaṃ tari tamabhayaṃ pārapattaṃ pajānaṃ;

Tāṇaṃ leṇaṃ asamasaraṇaṃ ekatitthaṃ patiṭṭhaṃ,Puññakkhettaṃ paramasukhadaṃ dhammarājaṃ namāmi.

以道为筏渡有流，痴、嗔为浪涛汹涌；令众生达无畏岸，彼为救护、庇佑所，无等皈依唯一津，亦为依止福德田(Puññakkhetta)，赐予至乐之法王，我今至心稽首礼。

19.

19.

Kaṇḍambaṃmūle parahitakaro yo munindo nisinno,Accheraṃ sīghaṃ nayanasubhagaṃ ākulaṇṇaggijālaṃ;

Dujjāladdhaṃsaṃ munibhijahitaṃ pāṭiheraṃ akāsi,Vande taṃ seṭṭhaṃ paramaratijaṃ iddhidhammehupetaṃ.

利他牟尼王坐于甘答婆(Kaṇḍamba)树下，示现稀有悦目神变，速发杂色火焰之网，摧破恶见邪说之网。我礼最胜至乐生处，具足神通(Iddhi)与正法者。

20.

20.

Munindakko [Pg.4] yveko dayudayaruṇo ñāṇavitthiṇṇabimbo,Vineyyappāṇoghaṃ kamalakathitaṃ dhammaraṃsīvarehi;

Subodhesī suddhe tibhavakuhare byāpitakkittinañca,Tilokekaccakkhuṃ dukhamasahanaṃ taṃ mahesiṃ namāmi.

牟尼日轮独升起，慈悲为曦智为光，以胜法光令众生，如莲开悟应调伏。于三有(Tibhava)中名声遍，我礼三界唯一眼，能忍难忍大圣尊。

21.

21.

Yo jino anekajātiyaṃ saputtadāramaṅgajīvitampi,Bodhipemato alaggamānaso adāsiyeva atthikassa;

Dānapāramiṃ tato paraṃ apūri sīlapāramādikampi,Tāsamiddhiyopayātamaggataṃ tamekadīpakaṃ namāmi.

胜者(Jina)多生累劫中，为爱菩提无著心，妻儿、肢体与生命，悉施一切乞求人。布施(Dāna)戒等波罗蜜，次第圆满皆具足。依此成就达无上，我礼世间唯一灯。

22.

22.

Devādevātidevaṃ nidhanavapudharaṃ mārabhaṅgaṃ abhaṅgaṃ,Dīpaṃ dīpaṃ pajānaṃ jayavarasayane bodhipattaṃdhipattaṃ;

Brahmābrahmāgatānaṃ varagirakathikaṃ pāpahīnaṃ pahīnaṃ,Lokālokābhirāmaṃ satatamabhiname taṃ munindaṃ munindaṃ.

天中之天超诸天，身虽有死摧魔者，无能坏者为众生，作洲渚、作明灯者。吉祥座上得菩提，证无上法为梵(Brahma)众及非梵众说妙语。断尽诸恶无有余，世间出世皆欣乐，我常礼敬牟尼主。

23.

23.

Buddho nigrodhabimbo mudukaracaraṇo brahmaghoseṇijaṅgho,Kosacchādaṅgajāto punarapi sugato suppatiṭṭhitapādo;

Mūdodātuṇṇalomo athamapi sugato brahmujuggattabhāvo,Nīlakkhī dīghapaṇhī sukhumamalachavī thomyarasaggasaggī.

佛身如尼拘律树(Nigrodha)，手足柔软；具梵音(Brahmaghosa)，胫如鹿王；生殖器(Aṅgajāto)藏于鞘中；善逝足安立；眉间白毫(Uṇṇalomo)右旋；善逝身躯挺拔如梵天；绀目，足跟长；肤细无垢，味觉最上。

24.

24.

Cattālīsaggadanto samakalapanajo antaraṃsappapīno,Cakkenaṅkitapādo aviraḷadasano mārajussaṅkhapādo.

具四十齿，齿列齐平；两肩丰满，足底轮相(Cakka)；齿密无间，足趺高厚。

Tiṭṭhanto [Pg.5] nonamantobhayakaramudunā jaṇṇukānāmasanto,Vaṭṭakkhandho jino gotaruṇapakhumako sīhapubbaḍḍhakāyo.

站立时双手能触及膝盖而无需弯腰；肩部圆满，睫毛如幼牛；上身如狮(Sīha)。

25.

25.

Sattappīno ca dīghaṅguli matha sugato lomakūpekalomo,Sampannodātadāṭho kanakasamataco nīlamuddhaggalomo.

七处饱满，指修长；善逝毛孔一毛生；犬牙皎洁，肤色如金；顶发绀青，向右旋卷。

Sambuddho thūlajivho atha sīhahanuko jālikappādahattho,Nātho uṇhīsasīso itiguṇasahitaṃ taṃ mahesiṃ namāmi.

正觉舌广长，狮子颊，手足有网缦；导师顶髻(Uṇhīsa)相；我礼敬彼具足此等功德之大士。

26.

26.

Buddhobuddhotighoso atidulabhataro kā kathā buddhabhāvo,Loke tasmā vibhāvī vividhahitasukhaṃ sādhavo patthayantā.

“佛陀”之音尚稀闻，何况得成佛陀身；是故贤者求利乐，应当精勤不放逸。

Iṭṭhaṃ atthaṃ vahantaṃ suranaramahitaṃ nibbhayaṃ dakkhiṇeyyaṃ,Lokānaṃ nandivaḍḍhaṃ dasabalamasamaṃ taṃ namassantu niccaṃ.

带来所愿之义利，为天人所敬奉；无畏之应供者，增长世间之欢喜；十力无双者，愿众生恒常礼敬彼。

27.

27.

Puññenetena sohaṃ nipuṇamati sato samparāye ca titto,Dakkho diṭṭhujjupañño avikalavīriyo bhogavā saṃvibhāgī.

以此福德，愿我聪睿具念，于来世亦得满足；善巧、具正直见与慧，精进不懈，财富丰裕，乐于分享。

Tikkho sūro dhitatto saparahitacaro dīghajīvī arogo,Dhañño vaṇṇo yasassī atibalavadharo kittimā khantupeto.

锐利、勇猛、坚毅；自利利他，长寿无病；具福德、容貌端严、有声望；具大力量、有美名、具忍辱。

28.

28.

Saddho [Pg.6] dātaṅgupeto paramasiridharo diṭṭhadhamme viratto,Lajjī kalyāṇamitto abhiratakusalo pañcasīlādirakkho.

具信，具布施之德；具足最胜之庄严，于现法中离欲；具惭，有善友；乐于善法，护持五戒等。

Appiccho appakodho ativujuhadayo iddhimā appameyyo,Pāsaṃso pemavāco sujanaguṇavidū māmako so bhaveyyaṃ.

少欲、少嗔、心极正直；具神通，不可限量；值得称赞，具爱语；了知善人功德；愿我成为彼之亲近者。

29.

29.

Itthaṃ asaṅkhaye nātha, guṇe lakkhaṇadīpite;

Gāthāsu sūcakāsveka, gāthampi sarate budho.

如是，救世主，其无量功德由相好所显；于指示此等功德之诸偈中，智者当忆持哪怕一偈。

30.

30.

Caturāpāyamutto so, sādhakatthadvayassa ca;

Hatūpaddavajālo ca, lābhī hitasukhassa ca.

彼人解脱四恶趣，亦成就自他二利；摧破灾祸之罗网，亦获得义利安乐。

31.

31.

Adhipo naradevānaṃ, catudīpissaropi vā;

Bhaveyya antime dehe, tamaññaṃ setachattakaṃ.

（彼人将）为人天之主，或为四洲之主；于最后身，则得另一白伞盖。

32.

32.

Bhāvanāyānamāruyha, samamessati subbato;

Imasmiṃ attabhāvepi, arogo dīghajīviko.

乘上修行之车，善士将得寂静；于此生中，亦无病长寿。

33.

33.

Pūjito sabbalokehi, bhāvanābhiratīmano;

Janappiyo manāpo ca, kā kathākhiladhāraṇe.

为一切世间所敬，心乐于修行；为人所爱所喜，何况能总持一切（法）。

Namakkārapāḷi niṭṭhitā.

礼敬文终。

Namakkāraṭīkā

礼敬疏

Namo tassa bhagavato arahato sammāsambuddhassa

礼敬彼世尊、阿罗汉、正自觉者

1.

1.

Sugatantyādivaṇṇehi[Pg.7], pasatthañca sukhaddadaṃ;

Vandantānaṃ jinaṃ natvā, dhammaṃ suddhaṃ gaṇuttamaṃ.

礼敬以“善逝”等美德而受称赞、并施予礼敬者安乐的胜者，以及清净之法、最上之僧伽后，

2.

2.

Namakkāraṃ hitatthīhi, porāṇācariyehi ca;

Likhitvā ṭhapitaṃ puñña, buddhiyā tena vandinaṃ.

为求利益者及古阿阇梨所书写、安立之《礼敬文》，能增长礼敬者之福德与智慧。

3.

3.

Tassatthavaṇṇanaṃ kassaṃ, gambhīratthasubodhanaṃ;

Movipunāmena santena, sīlupetena yācito.

应寂静具戒之牟毗普(Movipu)所请，我将作其义理之释义，令深奥之义易于了知。

4.

4.

Vaṇṇantopi ca tassatthaṃ, taṃ taṃ aṭṭhakathādisu;

Vuttañāyena kassāmi, saddhā suṇātha sādhavo.

我将依诸义注等中所说之理，阐释其义。诸善友，请具信谛听。

5.

5.

Namanaṃ namatītī vā, namatī tena vā namo;

Tassa kāronti tāhīti, namakkāroti vuccati.

屈身，故为“礼”(namo)；或因彼而屈身，故为“礼”。行此（礼），故称“礼敬”(namakkāra)。

6.

6.

Tañca buddhaghosācari, yena pubbasutaṃ kataṃ;

Buddhaghosuppattiyañca, taṃ taṃ pana kathādisu.

又，昔曾闻是觉音(Buddhaghosa)阿阇梨所作，此说见于《觉音传》(Buddhaghosuppatti)及其他故事中，

7.

7.

Na diṭṭhaṃ katakāraṇaṃ, tasmā hitatthikehi ca;

Porāṇācariyehī ca, ṭhapitanti mayā vuttaṃ;

Taṃ kāraṇaṃ viññūhī ca, vicāretvā vijānitanti.

（然）未见其所作之因，故我言此乃为求利益者及古阿阇梨所安立。智者当审察此因，并了知之。

1.

1.

Sugataṃ sugataṃ seṭṭhaṃ, kusalaṃkusalaṃ jahaṃ;

Amataṃ amataṃ santaṃ, asamaṃ asamaṃ dadaṃ.

善逝，已达善趣，最为殊胜；善巧者，舍离诸不善；不死者，其见不谬，寂静者；无等者，施无等（法）。

Saraṇaṃ saraṇaṃ lokaṃ, araṇaṃ araṇaṃ karaṃ;

Abhayaṃ abhayaṃ ṭhānaṃ, nāyakaṃ nāyakaṃ name.

世间之归依处，令有诤世间得安稳；无烦恼者，令世间无斗诤；无畏者，住于无畏处；我礼敬此不来（轮回）之导师。

1. [Ka] idāni [Pg.8] paṭhamaṃ tāva sugatantyādīhi aṭṭhārasahi guṇehi thometvā buddhassa vanditukāmena sugatantiādi gāthādvayaṃ āraddhaṃ. Ayaṃ pana sabbapādādiyamakapathyā vattagāthāti daṭṭhabbaṃ. Taṃ pana yamakaṃ subodhālaṅkāre kiliṭṭhadosanti vuttaṃ.

1. 【释一】现在，首先，欲礼敬佛陀者，以“善逝”等十八种功德赞叹后，开始念诵“善逝”等二偈。此偈当知为每句句首皆有双关(yamaka)的常规路径偈(pathyāvatta)。然此双关，于《善觉庄严论》(Subodhālaṅkāra)中，被称为“晦涩过”。

Vuttañhi tattha –

彼中说：—

‘‘Yaṃ kiliṭṭhapadaṃ mandā, bhidheyyaṃ yamakādikaṃ;

Kiliṭṭhapadadoseva, tampi anto karīyatī’’ti.

“于愚者为晦涩之词，如双关等需分别者，彼亦摄于晦涩词过中。”

Ayaṃ panettha patītasaddaracitattāyeva pasādaguṇa saṅkhātena saddālaṅkārena saṃyuttā hoti. Tasmā taṃ yamakaṃ suvuttanti daṭṭhabbaṃ. Evaṃ parāsu yamakagāthāsu. Tena vuttaṃ punā laṅkāre –

此处，此偈正因由明快之词构成，故与名为“明快性”(pasādaguṇa)之声庄严相应。是故，当知此双关为善说。其他双关偈亦复如是。是故，于《庄严论》中复云：—

‘‘Patītasaddaracitaṃ, siliṭṭhapadasandhikaṃ;

Pasādaguṇasaṃyuttaṃ, yamakaṃ matamedisa’’nti.

“由明快之词构成，词语连接流畅，与明快性相应，如是双关，方为所许。”

Tattha sugatanti sobhanagamanattā sundaraṃ ṭhānaṃ gatattā sammā gatattā ca sugato, so hi sobhanaṃ ariyamaggena gacchatīti sugatoti vuccati, supubbo gamudhātu ta. Susaddo sobhanattho. Ariyamaggagamanena parisuddhaṃ anavajjaṃ khemaṃ disaṃ asajjamāno gatoti attho. Tañca gamanaṃ duvidhaṃ hoti kāyagamanaṃ, ñāṇagamanañcāti. Tattha bhagavato veneyyajanupasaṅkamanaṃ ekantena tesaṃ hitasukhassa nipphāda nato sobhanaṃ kāyena gamanaṃ kāyagamanaṃ nāma. Sayambhū ñāṇena pana sakalampi lokaṃ pariññābhisamayavasena parijānanato ñāṇena gamanaṃ ñāṇagamanaṃ nāma. Idha pana ñāṇagamanaṃ adhippetaṃ. Aṅguttaraṭīkāyaṃ pana ‘‘sobhanaṃ gataṃ gamanaṃ etassāti sugato’’ti vuttaṃ. Sundaraṃ ṭhānaṃ gacchatīti sugatoti ca vuccati, ārammaṇakaraṇavasena amataṃ nibbānaṃ gatoti [Pg.9] attho. Sammā aviparītaṃ cesa gacchatīti sugatoti vuccati. Susaddo sammāsaddattho. Tena tena maggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchatīti attho. Atha vā sammā āgacchatīti sugatoti ca vuccati, dīpaṅkarapādamūlato pabhuti yāva bodhimaṇḍā tāva samatiṃsapāramipūrikāya sammāpaṭipattiyā sabbalokassa hitasukhameva karonto sassataṃ ucchedaṃ kāmasukhaṃ attakilamathañcāti ime cante anupagacchanto āgatoti attho. Taṃ sugataṃ buddhaṃ name namāmīti sambandho.

于此，“善逝”(sugata)者，因其行善(sobhanagamana)、至妙处(sundaraṃ ṭhānaṃ gata)、正行(sammā gata)故。彼实由善妙之圣道而行，故称“善逝”。此词由前缀“善”(su)、词根“行”(gamu)及后缀“ta”构成，“善”字为美妙义。其义为：以圣道行，至清净、无过、安稳之处而无所滞碍。此行有二：身行与智行。其中，世尊(bhagavā)为教化有缘众生而前往，此行纯为成办彼等之义利安乐，是为善妙之身行。而以无师自证之智，通过遍知与现观，了知一切世间，是为智行。此处意指智行。然于《增支部复注》(Aṅguttaraṭīkā)中说：“彼行善妙，故为善逝。”又说：“往诣妙处，故为善逝。”其义为：以所缘及造作故，已至不死涅槃。又说：“彼正行不颠倒，故为善逝。”“善”(su)字有“正”(sammā)义。其义为：由彼彼道所断之烦恼，彼于此等烦恼，不再还、不复返、不退转。或说：“正来，故为善逝。”其义为：从燃灯佛(Dīpaṅkara)足下，直至菩提座，为圆满三十波罗蜜而行正行，唯作一切世间之义利安乐，不趋常、断、欲乐、苦行此等边见，如是而来。“礼敬彼善逝佛陀”，是为此处之关联。

Puna sugatanti sammā gadattā sugato. So hi sammā gadati bhāsatīti sugatoti vuccati. Supubbagadadhātu bhāsāyaṃ viyattiyaṃ vācāyaṃ vā, ta, dassa to. Chasu vācāsu yuttaṭṭhāne yuttameva dvivācaṃ bhāsatīti attho. Vuttañhi majjhimapaṇṇāsapāḷiyaṃ abhayarājakumārasutte –

复次，“善逝”(sugata)者，因其善说(sammā gada)故。彼实正语、正说，故称“善逝”。此词由前缀“善”(su)、词根“说”(gad)及后缀“ta”构成，词根“说”用于言说、表达或语言之义，（词根末尾的）“d”变为“t”。其义为：于六种语中，于适当时机，仅说合宜之二语。如《中部·中分五十经·无畏王子经》(Majjhimapaṇṇāsa-pāḷi Abhayarājakumāra-sutta)中所说：—

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. ‘‘Rājakumāra yaṃ tathāgato taṃ vācaṃ jānāti abhūtaṃ atacchaṃ anatthasaṃhitaṃ, sā ca paresaṃ appiyā amanāpā, na taṃ tathāgato vācaṃ bhāsati. 2. Yampi tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ anatthasaṃhitaṃ, sā ca paresaṃ appiyā amanāpā. Tampi tathāgato vācaṃ na bhāsati. 3. Yañca kho tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ atthasaṃhitaṃ, sā ca paresaṃ appiyā amanāpā, tatrakālaññū tathāgato hoti tassā vācāya veyyākaraṇāya. 4. Yaṃ tathāgato vācaṃ jānāti abhūtaṃ atacchaṃ anatthasaṃhitaṃ, sā ca paresaṃ piyā manāpā, na taṃ tathāgato vācaṃ bhāsati. 5. Yampi tathāgato jānāti bhūtaṃ tacchaṃ anatthasaṃhitaṃ, sā ca paresaṃ piyā manāpā, tampi tathāgato vācaṃ na bhāsati. 6. Yañca kho tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ atthasaṃhitaṃ, sā ca paresaṃ piyā manāpā[Pg.10]. Tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāyā’’ti.

“王子，如来了知那非有、不实、无益，且为他人所不喜、不悦意的言语，如来不说此言。如来亦了知那实有、真实、无益，且为他人所不喜、不悦意的言语，如来亦不说此言。而如来了知那实有、真实、有益，但为他人所不喜、不悦意的言语，于此，如来知时而说。如来了知那非有、不实、无益，且为他人所喜爱、悦意的言语，如来不说此言。如来亦了知那实有、真实、无益，且为他人所喜爱、悦意的言语，如来亦不说此言。而如来了知那实有、真实、有益，且为他人所喜爱、悦意的言语，于此，如来知时而说。”

Ettha pāḷiyaṃ panesā sukhaggahaṇatthaṃ saṅkhepena veditabbā. Kathaṃ hesā abhūtā anatthasaṃhitā appiyā vācā ca, bhūtā anatthasaṃhitā appiyā vācā ca, bhūtā attha saṃhitā appiyā vācā ca, abhūtā anatthasaṃhitā piyā vācā ca, bhūtā anatthasaṃhitā piyā vācā ca, bhūtā atthasaṃhitā piyā vācā cāti chabbidhā hotīti. Tattha acoraṃyeva coro ayantiādivasena vattabbavācā paṭhamavācā nāma. Coraṃyeva coro ayantiādivasena vattabbavācā dutiyavācā nāma. Akatapuññatāya duggato dubbaṇṇo appesakkho, idha pana ṭhatvāpi puna puññaṃ na karoti, dutiyacittavāre kathaṃ catūhi apāyehi muccissatīti evaṃ mahājanassa atthapurekkhārena dhammapurekkhārena anusāsanīpurekkhārena vattabbavācā tatiyavācā nāma. Eko dhutto āha-mayhaṃ bho mātu mayi kucchigate kapiṭṭhaphaladohaḷo ahosi. Sā aññaṃ kapiṭṭhahārakaṃ alabhamānā maṃyeva pesesi. Ahaṃ gantvā rukkhaṃ abhiruhituṃ asakkonto attanāva attānaṃ pāde gahetvā muggaraṃ viya rukkhassa upari khipiṃ. Atha sākhato sākhaṃ vicaranto phalāni gahetvā otarituṃ asakkonto gharaṃ gantvā nisseṇiṃ āharitvā oruyha mātu santike gantvā phalāni mātuyā adāsiṃ. Tāni pana mahantāni honti cāṭippa māṇāni. Tato me mātarā ekāsane nisinnāya samasaṭṭhiphalāni khāditānīti. Evamādivasena vattabbavācā catutthavācā nāma. Āmisahetu cāṭukamyatādivasena nānappakārakaṃ paresaṃ thomanā vācā ceva rājakathaṃ corakathantiādinayappavattā tiracchānakathā ca pañcamavācā nāma. Ariyasaccasannissitā dhammakathā chaṭṭhamavācā nāma. Taṃ pana vassasatampi suṇantā paṇḍitā neva tittiṃ gacchanti[Pg.11]. Tāsu pana bhagavā tatiyachaṭṭhamā dvivācāeva bhāsati. Tasmā sappurisehi sāyeva dvivācā vattabbāti. Ayaṃ tadaṭṭhakathāyaṃ āgato saṅkhepanayo. Visuddhimagga mahāṭīkāyaṃ pana sāratthadīpanīṭīkāyañca tadaññākārena vaṇṇito. Tāsu pana taṃ oloketvā gahetabbanti. Ayaṃ panettha saṅgahagāthā –

此处，于此圣典中，为易于掌握，当简要得知。此言如何有六种：非有、无益且不悦之言；实有、无益且不悦之言；实有、有益但不悦之言；非有、无益但喜悦之言；实有、无益但喜悦之言；实有、有益且喜悦之言。其中，言说“此非盗贼者是盗贼”等，是名第一种言。言说“此盗贼者是盗贼”等，是名第二种言。为大众之利益、以法为先、以教诫为先而说：“因未造福业，故贫穷、貌丑、无影响力，然于此世亦不再造福业，于来世心识生起时，如何能解脱于四恶趣？”此是名第三种言。有骗子言：“我母怀我时，生起食木苹果(kapiṭṭha)之欲。她寻不得他人采摘，便遣我去。我无法上树，遂自捉己足，如槌般将己身掷于树上。而后从一枝至一枝，采得果实，却无法下来，便回家取梯，得以下树，至母亲处，将果实予母。彼果甚大，如瓮般。其后我母坐于一席，食了六十六枚果。”如是等言，是名第四种言。为利养而谄媚等，种种赞美他人之言，以及国王论、盗贼论等此类之畜生论(tiracchānakathā)，是名第五种言。依止圣谛之法谈，是名第六种言。智者虽听闻百年亦不厌足。于此等言中，世尊(Bhagavā)仅说第三与第六两种言。是故，善士当仅说此二言。此乃义注(aṭṭhakathā)中所出之纲要。《清净道论》大疏与《心义灯》(Sāratthadīpanī)疏中则以他法解说，应当查阅它们而领会其义。此为摄颂：

‘‘Yo bhūtamatthasaṃhītaṃ, paresamappiyā vācaṃ;

Bhūtamatthasahītañca, paresaṃ piyavācanti;

Dvivācaṃ yuttaṭṭhāneva, vadatīti sugatoti;

Vuccatī ca dakārassa, katvā takāraviññunā’’ti.

“说真实有益、他人不悦之言，及真实有益、他人喜悦之言，于适当时机说此二言者，故称为善逝。智者将‘da’字转为‘ta’字，如是称说。”

Seṭṭhanti guṇamahantattā pasatthataraṃ. So hi pasatthānaṃ visesena pasatthoti seṭṭhoti vuccati. Pasatthapadaṃ, visesataddhite iṭṭhapaccayo. Pasatthasaddassa so, pasatthānaṃ paccekabuddhāriyasāvakādīnaṃ sīlasamādhipaññādi guṇehi visesena pasatthoti attho. Atha vā sundare satipaṭṭhānādibhede dhamme esati gavesati esiṃ gavesinti vā seṭṭho, buddho. Supubboesa gavesane ta. Tassa raṭṭho. Susaddo sundarattho. Santehi sappurisehi esitabbo gavesitabboti vā seṭṭho. Santasaddūpapado isa gavesane ta, santasaddassa so, ikārasse, tassa ṭṭho. Santehi sappurisehi icchiyati kantiya tīti vā seṭṭho. Santasaddūpapado isu icchākantīsu ta. Atha vā santānaṃ sappurisānaṃ hitasukhaṃ icchatīti seṭṭho, buddho. Kattusādhanoyaṃ. Sundare satipaṭṭhānā dibhede dhamme eseti buddhetīti vā seṭṭho. Hetu kattusādhanoyaṃ. Supubbaesadhātu buddhiyaṃ ta. Taṃ seṭṭhaṃ.

最胜(seṭṭha)者，因功德广大而最为卓越。他于诸卓越者中，特为卓越，故称为最胜。此由“卓越”(pasattha)一词，加表最高级之“iṭṭha”后缀而成。其义为：于戒、定、慧等功德上，比辟支佛、圣弟子等诸卓越者，特为卓越。又或，寻求四念处(satipaṭṭhāna)等善法，故为最胜，即是佛。此由“su”(善)与“esati”(寻求)组合而成。又或，因其为贤善士夫所应寻求，故为最胜。此由“sant”(贤善)与“esati”(寻求)组合而成。又或，因其为贤善士夫所意欲、喜爱，故为最胜。此由“sant”(贤善)与“icchati”(意欲)组合而成。又或，因其欲求贤善士夫之利益安乐，故为最胜，即是佛。此为能动用法。又或，于四念处等善法中，令众生觉悟，故为最胜。此为使动用法。前缀“su”与动词根“es”，亦有“觉悟”义。彼即最胜。

Kusalaṃkusalaṃ jahanti ettha kusalaṃ akusalaṃ jahanti padavibhāgo kātabbo. Kucchitaṃ pāpadhammaṃ salayati calayati [Pg.12] kampeti viddhaṃsetīti kusalaṃ, catubhūmikakusalaṃ labbhati. Kupubbo saladhātu a. Tattha kāmāvacarakusalaṃ tadaṅgappahānena pāpadhammaṃ salayati calayati, mahaggata kusalaṃ vikkhambhanappahānena salayati kampeti, lokuttara kusalaṃ samucchedappahānena salayati viddhaṃsetīti attho.

于“舍善与不善”(kusalaṃkusalaṃ jahanti)句，当作为“舍善(kusalaṃ)与不善(akusalaṃ)”(kusalaṃ akusalaṃ jahanti)而分别。能动摇、摇动、震动、摧毁鄙恶之法，故为善(kusala)。此指四地之善。此构词为：前缀‘ku’，动词根‘sal’，后缀‘a’。其中，欲界善(kāmāvacarakusala)以彼分断(tadaṅgappahāna)动摇、摇动恶法；大心善(mahaggata kusala)以镇伏断(vikkhambhanappahāna)动摇、震动恶法；出世间善(lokuttara kusala)以正断(samucchedappahāna)动摇、摧毁恶法，此为其义。

Atha vā kucchitaṃ apāyadvāraṃ salanti saṃvaranti pidahanti sādhavo etenāti kusalaṃ, karaṇasādhanoyaṃ. Idha pana jahanti vuttattā tebhūmakakusalamevādhippetaṃ. Taṃ pana anavajjasukhavipākalakkhaṇaṃ, akusalaviddhaṃsanarasaṃ, vodāna paccupaṭṭhānaṃ, iṭṭhavipākapaccupaṭṭhānaṃ vā, yonisomanasikāra padaṭṭhānaṃ. Na kusalaṃ akusalaṃ, mittapaṭipakkho amitto viya pahāyakapahātabbabhāvena kusalapaṭipakkhanti attho. Taṃ pana sāvajjadukkhavipākalakkhaṇaṃ, sāvajjāniṭṭhavipāka lakkhaṇaṃ vā, anatthajananarasaṃ, aniṭṭhavipākapaccupaṭṭhānaṃ, ayonisomanasikārapadaṭṭhānaṃ. Puññābhisaṅkhāraāneñjā bhisaṅkhārasaṅkhātaṃ kusalaṃ apuññābhisaṅkhārasaṅkhātaṃ akusalañca kusalaṃkusalaṃ. Taṃ pana padaṃ jahantipade kammaṃ.

或者说，善人以此关闭、防护、堵塞可鄙的恶趣之门，故为善(kusala)，此为工具格用法。然而，此处因说“舍弃”(jahanti)，故特指三地善(tebhūmakakusala)。彼（善）以无过失的乐果为特征，以摧毁不善为作用，以清净或可喜的果报为现起，以如理作意(yonisomanasikāra)为近因。非善为不善(akusala)，如朋友的对立面是敌人，因其为能舍与所舍的关系，故为善的对立面。彼（不善）以有过失的苦果为特征，或以有过失的不可爱果报为特征，以产生无益为作用，以不可喜的果报为现起，以不如理作意(ayonisomanasikāra)为近因。名为福行(puññābhisaṅkhāra)与不动行(āneñjābhisaṅkhāra)的善，以及名为非福行(apuññābhisaṅkhāra)的不善，即是善与不善。而“善与不善”一词，在“舍弃”(jahanti)一词中是作为宾语。

Jahanti maggakkhaṇe samucchedappahānena phalakkhaṇe paṭippassambhanappahānena pajahantaṃ viddhaṃsentanti attho. Tañhi arahattamaggañāṇena jahati pajahati, phalañāṇena jahiṃ pajahiṃ paṭippassambhinti vā jaho, buddho. Hādhātu cāge a. Kiñcāpi panettha kusalaṃ maggena pahātabbadhamme na vuttaṃ, vaṭṭamūlabhūte avijjātaṇhādikilese pana arahattamagga ñāṇena jahite lokiyakusaluppattiyā mūlabhūtāya avijjātaṇhāya abhāvā puññābhisaṅkhāro saṃsāre puna paṭisandhiyā nibbattetuṃ na sakkoti, tasmā vaṭṭamūlabhūte kilese jahite phalūpacārena kusalampi jahitaṃ nāma hoti. Rūpaṃ bhikkhave na tumhākaṃ taṃ pajahathātiādīsu viya[Pg.13]. Arahantena hi abhisamācārikavattaṃ katampi kusalanti na vuttaṃ, kriyāti pana vuttanti veditabbaṃ.

“舍弃”(jahanti)之意是：在道刹那(maggakkhaṇa)以断灭断(samucchedappahāna)而舍弃，在果刹那(phalakkhaṇa)以安息断(paṭippassambhanappahāna)而舍弃，即是摧毁。因为他以阿罗汉道智(arahattamaggañāṇa)舍弃、断除，以果智(phalañāṇa)舍弃、使其安息。或者说，“舍者”(jaho)即是佛陀。“hā”词根有“舍弃”(cāga)之义。虽然此处没有说善法(kusala)是应由道所断除的法，然而，当轮回的根本——无明、贪爱等烦恼被阿罗汉道智舍弃时，由于作为世间善(lokiyakusala)生起根本的无明与贪爱已不存在，福行(puññābhisaṅkhāra)便无法在轮回中再次引发结生(paṭisandhi)。因此，当轮回的根本烦恼被舍弃时，依其结果，善法也可被称为已被舍弃。如同（经中）所说：“诸比丘，色不是你们的，你们应当舍弃它”等等。应当知道，阿罗汉所作的威仪行(abhisamācārikavatta)等，不被称为善(kusala)，而被称为唯作(kriyā)。

Vuttañhi nidānavaggasaṃyuttaṭṭhakathāyaṃ ‘‘khīṇāsavena hi kataṃ kammaṃ neva kusalaṃ hoti nākusalaṃ, avipākaṃ hutvā kriyamatte tiṭṭhatī’’ti.

如《因缘品相应义注》(Nidānavaggasaṃyuttaṭṭhakathā)所说：“漏尽者(khīṇāsava)所造之业，既非善亦非不善，无有果报，仅止于唯作。”

Aṅguttaraṭṭhakathāyañca ‘‘arahattamaggo ca kusalākusala kammakkhayāya saṃvattatīti evaṃ tena taṃ bhijjatī’’ti vuttaṃ.

《增支部义注》(Aṅguttaraṭṭhakathā)中亦说：“阿罗汉道(arahattamagga)导向善与不善业的灭尽，如是彼（道）能破彼（业）。”

Tena vuttaṃ cūḷaniddesapāḷiyaṃ ‘‘arahattamaggañāṇena abhisaṅkhāraviññāṇassa nirodhena ye uppajjeyyuṃ nāmañca rūpañca, etthete nirujjhanti vūpasamanti atthaṃ gacchanti paṭippassambhantī’’ti.

是故《小义释》(Cūḷaniddesa)中说：“以阿罗汉道智，因行识(abhisaṅkhāraviññāṇa)之寂灭，凡可能生起之名色，即于此处寂灭、止息、灭没、安息。”

Amatanti maraṇavirahitaṃ. So jino hi na mato amato, maraṇadhammassa nibbattakānaṃ kilesānaṃ arahatta maggena samucchinditattā puna maraṇato virahitoti vā amato. Atha vā nibbāne ārammaṇakaraṇavasena adhigate natthi mataṃ maraṇaṃ yassa jinassāti amatoti vuccati. Jinena hi khandhamaccumāraṃ ajitopi kilesamāraṃ jayitvā tesaṃ avassaṃ jiyamānattā phalūpacārena amatoti vuccatīti veditabbaṃ.

“不死”(amata)即是远离死亡。彼胜利者(jina)确实是不死的(amato)，因为他以阿罗汉道彻底断除了能引发死亡之法的烦恼，故而永远远离死亡，是为不死。或者说，因以涅槃为所缘而证得，对彼胜利者而言已无死亡，故称不死。应当知道，胜利者虽未战胜蕴魔与死魔(khandhamaccumāra)，但已战胜烦恼魔(kilesamāra)，因彼等（烦恼）必被降伏，故依其结果而转喻为不死。

Puna amatanti amatanibbānasamannāgataṃ. Natthi mataṃ maraṇaṃ etthāti amataṃ, nibbānaṃ. Taṃ pana santilakkhaṇaṃ, accutarasaṃ, animittapaccupaṭṭhānaṃ, nissaraṇapaccupaṭṭhānaṃ vā, nibbānassa pana padaṭṭhānaṃ na labbhati.

再者，“不死”(amata)是指具足不死涅槃。于此无有死亡，故为不死(amata)，即涅槃。彼（涅槃）以寂静为特征，以永恒为作用，以无相为现起，或以出离为现起，然涅槃之近因不可得。

Vuttañhi milindapañhe nāgasenattherena ‘‘na kenaci kāraṇena nibbānaṃ uppajjatī’’ti.

如《弥兰陀问经》(Milindapañha)中龙军(Nāgasena)长老所说：“涅槃非由任何原因而生起。”

Taṃ assa atthīti amato, jino. Saddhādito ṇāti suttena assathyatthe ṇapaccayo. Saddho paññotiādīsu viya[Pg.14]. Assa jinassa catumaggañāṇena sacchikataṃ amataṃ nibbānaṃ atthīti attho, taṃ amataṃ.

彼拥有此（不死），故胜利者(jina)为“不死者”(amato)。依据“saddhādito ṇa”之规则，“ṇa”后缀用于“彼拥有此”之义，如同“有信者”(saddho)、“有慧者”(pañño)等。其义为：彼胜利者拥有以四道智所证悟的不死涅槃，是为不死(amata)。

Santanti sabbakilesadarathehi ca vaṭṭadukkhehi ca suvūpasantaṃ. So hi buddho sabbakilesadarathavaṭṭadukkhehi samittha vūpasamitthāti santoti vuccati. Samudhātu upasame ta. Dhātvantassa lopaṃ tapaccayassantoādesaṃ katvā padasiddhi veditabbā. Saṃsāravaṭṭe darathakārakānaṃ kilesānaṃ bodhimaṇḍe arahattamaggañāṇena samucchinditattā sītibhūto santakāyacittoti vuttaṃ hoti, taṃ santaṃ.

“寂静”(santa)是指一切烦恼热恼与轮回之苦已完全平息。彼佛陀已完全平息一切烦恼热恼与轮回之苦，故被称为寂静(santa)。词根“sam”(śam)有“止息”(upasama)之义，后加后缀“ta”。应知此词（santa）是经词根尾音省略、后缀“ta”变为“anta”等音变规则而构成。因于菩提座，以阿罗汉道智彻底断除在轮回中引发热恼的烦恼，故身心清凉、寂静，是为寂静者(santa)。

Asamanti sīlādiguṇehi kenaci puggalena asadisaṃ, so hi buddho natthi sīlādiguṇehi samo sadiso etassāti asamoti vuccati. Imasmiṃ sattaloke sīla samādhipaññādiguṇehi buddhena sadiso koci manusso vā devo vā brahmā vā natthīti attho. Bhagavato hi asīti anubyañjanapaṭimaṇḍita bāttiṃsa mahāpurisalakkhaṇehi vicitrarūpakāyo ca sabbākārehi parisuddhasīlakkhandhādiguṇa ratanasamiddho dhammakāyo ca puññamahattathāmamahatta iddhimahattayasamahattapaññāmahattādiguṇehi ca paramukkaṃsagato ca atthi, tasmā bhagavā sīlādiguṇehi kenaci asamo asadisoti vuttaṃ hoti.

“无比”(asama)是指在戒等功德上，没有任何个体(puggala)能与他相似。彼佛陀在戒等功德上无有同等或相似者，故被称为无比(asama)。其义为：于此有情世间，无论是人、天人或梵天，无有任何人在戒、定、慧等功德上能与佛陀相似。世尊(Bhagavā)确实拥有以八十随好(asīti anubyañjana)庄严的三十二大士相(bāttiṃsa mahāpurisalakkhaṇa)之殊妙色身，以及于一切方面圆满清净、具足戒蕴等功德宝藏之法身，且于福德、威力、神通、声誉、智慧等伟大功德上已达究竟，故说世尊在戒等功德上，无人能比，无人能及。

Asamaṃ dadanti lokiyadhammena asadisaṃ maggaphalanibbāna dhammaṃ veneyyānaṃ sattānaṃ desanāñāṇena dāyakaṃ. Ettha ca asamanti natthi ettha etesaṃ vā samo sadiso lokiyadhammoti asamo, maggaphalanibbānaṃ labbhati. Atha vā asamanti aññesaṃ dhammānaṃ aggabhāvato catubbidhena ariya maggena sacchikātabbaṃ nibbānaṃ vuccati. Vuttañhetaṃ bhagavatā ‘‘yāvatā bhikkhave dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggamakkhāyatī’’ti. Tassa pana padassa dadantipadena [Pg.15] kammabhāvena sambandho. Dadātīti dado, buddho. Dādhātu a, so kenaci lokiyadhammena asamaṃ asadisaṃ maggaphalanibbānasaṅkhātaṃ lokuttaradhammaṃ mahākaruṇāppadhānena amatādhigamapaṭipattidassanena desanāñāṇena veneyyānaṃ sattānaṃ dātāti attho. Taṃ asamaṃ dadaṃ.

布施无比之法(asamaṃ dadanti)是指以说法之智向可调伏的众生布施与世间法不相似的道、果、涅槃法。此处“无比”(asama)是指：没有与此相等或相似的世间法，故称“无比”，即指道、果、涅槃。或者，“无比”(asama)是指超越其他诸法，为最上者，即以四种圣道所应证悟的涅槃。世尊曾说：“诸比丘，无论有为法(saṅkhatā)或无为法(asaṅkhatā)，离贪(virāga)于其中，被称为最上。”而“无比”(asamaṃ)一词，与“布施”(dadanti)一词以业格(kamma)的关系相连。“布施者”(dado)即佛陀。“dā”词根加“a”后缀。其意是，他以大悲为首，通过开示证得不死(amata)的修行之道，以说法之智向可调伏的众生布施任何世间法所不能比拟、无与伦比的出世间法——即道、果、涅槃。因此称为“布施无比之法者”(asamaṃ dadaṃ)。

(Kha) dutiyagāthāyaṃ pana saraṇanti sabbasattalokassa paṭisaraṇabhūto parāyaṇo leṇo tāṇoti vuttaṃ hoti. So hi buddho saranti paṭisaranti ettha sattalokāti saraṇoti vuccati. Saradhātu yu. Atha vā saranti osaranti samosaranti ettha sattalokāti saraṇoti vuccati. Saranti cintenti ettha saddhā pasannā devamanussā saraṇamidanti saraṇoti ca. Saranti paṭivijjhanti etthupagatā devamanussā saddhammanti saraṇoti ca vuccati. Sara cintāyaṃ yu. Saraṇagamanaṭṭhāne pana sarati hiṃsati bhayaṃ santāpaṃ dukkhaṃ kilesañcāti saraṇaṃ. Ratanatta yanti aṭṭhakathāsu vuttaṃ. Taṃ saraṇaṃ.

在第二偈中，“皈依”(saraṇa)是指一切众生世界的庇护所、依靠处、避难所和保护。因为众生于此皈依、投奔，故佛陀被称为“皈依”。（词根为sar，后缀为yu。）或者，众生于此归向、聚集、汇合，故称为“皈依”。有信心、净信的天人于此思念，认为“此是皈依处”，故称为“皈依”。趋近于此的天人由此了悟正法，故（正法）亦被称为“皈依”。（词根sar亦有“思惟”之义，后缀为yu。）然而，在论及皈依时，（皈依）能摧毁、消除怖畏、热恼、痛苦和烦恼，故名“皈依”。正如义注所说，三宝即是此皈依。那即是皈依。

Puna saraṇaṃ lokanti sattasaṅkhārokāsasaṅkhataṃ lokaṃ sarantaṃ jānantaṃ. Ettha hi lokayati patiṭṭhayati ettha puññāpuññañca tabbipāko cāti loko, satta loko labbhati. Lokadhātu patiṭṭhāyaṃ ṇa. Lujjati palujjatīti loko, saṅkhāraloko. Lujadhātuṇa. Lokiyati vicittākārena dissatīti loko, lokiyanti patiṭṭhiyanti ettha vā jaṅgamā ca thāvarā cāti loko, cakkavāḷasaṅkhato okāsaloko labbhati. Lokadhātuṇa. Ettha ca sassato lokoti vā asassato lokoti vāti āgataṭṭhāne indriyabaddhānaṃ rūpādīnaṃ khandhānaṃ samūho santāno ca sattoyeva loko sattalokoti vacanatthena sattalokoti veditabbo. Eko loko sabbe sattā āhā raṭṭhitikāti [Pg.16] āgataṭṭhāne indriyabaddhānaṃ vā anindriyabaddhānaṃ vā khandhānaṃ samūho santāno ca paccayehi saṅkhariyantīti saṅkhārā, saṅkhārāeva loko saṅkhāralokoti vacanatthena saṅkhāralokoti.

又，（佛陀）了知由众生、行、空间所构成的世间。在此处，善恶业及其果报于此中被看见(lokayati)或安立(patiṭṭhayati)，故称为世间(loko)，此即众生世间(sattaloko)。词根为lok，有“安立”之义，加ṇa后缀。（世间）会毁坏、破坏(lujjati palujjati)，故称为世间，即行世间(saṅkhāraloko)。词根为luj，加ṇa后缀。（世间）以种种形态被看见(lokiyati)，故称为世间；或者，能动者与不动者于此中被看见或安立，故称为世间，此即由轮围山(cakkavāḷa)所构成的空间世间(okāsaloko)。词根为lok，加ṇa后缀。在提及‘世间是常’或‘世间是无常’之处，与诸根相连的色等诸蕴的集合与相续，即是众生，即是世间，故应理解为众生世间。在提及‘一世间，即一切众生依食而住’之处，与诸根相连或不相连的诸蕴的集合与相续，由众缘所造作，故称为行(saṅkhārā)，行即是世间，故应理解为行世间。

‘‘Yāvatā candimasūriyā pariharanti,Disā bhanti virocamānā;

Tāva sahassadhā loko,Ettha te vattati vaso’’ti.

日月所行之处，诸方光辉灿烂；如此千倍世界，汝之威德于此运行。

Āgataṭṭhāne anindriyabaddhānaṃ rūpādīnaṃ samūho santāno ca avakasanti patiṭṭhahanti etthāti okāso, soyeva loko okāsalokoti vacanatthena okāsa lokoti veditabbo, taṃ lokaṃ. Sarati jānāti ajānīti vā saraṇo, buddho. Sara cintāyaṃ yu. Lokaṃ saraṇanti sambandho. Buddho pana sattalokaṃ, saṅkhāralokaṃ, okāsalokaṃ, kilesalokaṃ, bhavalokaṃ, indriya lokaṃ, khandhalokaṃ, āyatanalokaṃ dhātulokañcātiādimanekalokaṃ anāvaraṇañāṇena paṭivijjhatīti vuttaṃ hoti.

在相关之处，与诸根不相连的色等诸法的积聚与相续于此中获得空间(avakasanti)、得以安立(patiṭṭhahanti)，故称为空间(okāsa)。依言说义，此空间即是世间，当知为空间世间(okāsaloka)，即指那个世间。能忆念(sarati)、能了知(jānāti)者，称为忆念者(saraṇo)，即佛陀。词根sar，有“思惟”之义，加yu后缀。‘了知世间’是其句法关系。当知，佛陀以无碍智(anāvaraṇañāṇa)通达众生世间、行世间、空间世间、烦恼世间、有世间、根世间、蕴世间、处世间、界世间等无量世间。

Araṇanti nikkilesaṃ, kilesasaṅkhātaraṇavirahitaṃ vā. Raṇasaddo ca kilesesu ca yuddhe cuṇṇavicuṇṇakaraṇe ca dissati. Tathā hi saraṇā dhammā araṇā dhammātiādīsu kilesesu dissati. Te hi raṇanti kandanti sattā etehīti raṇāti vuccanti.

无诤(araṇa)是指无烦恼(nikkilesa)，或远离被称为“诤”(raṇa)的烦恼。“诤”(raṇa)一词，可见于烦恼、战争及粉碎之义。例如，在“有诤之法”(saraṇā dhammā)、“无诤之法”(araṇā dhammā)等语境中，即指烦恼。因为众生因它们而号叫(raṇanti)、哭泣(kandanti)，故（烦恼）被称为“诤”(raṇā)。

‘‘Dhanuggaho asadiso, rājaputto mahabbalo;

Sabbāmitte raṇaṃ katvā, saṃyamaṃ ajjhupāgamī’’ti.

无与伦比的弓手，大力王子；战胜一切敌人后，他进入了自制。

Asadisajātake yuddhe dissati. Raṇaṃ katvāti hi yuddhaṃ katvā, saṃyamanti saṃyataṃ isipabbajjaṃ ajjhupāgamīti attho. Tiṇañca kaṭṭhañca raṇaṃ karonto, dhāviṃsu te aṭṭhadisā [Pg.17] samantatoti chaddantajātake cuṇṇavicuṇṇakaraṇe dissati. Raṇaṃ karontoti hi cuṇṇaṃ vicuṇṇaṃ karonto. Teti sabbe aṭṭhasahassanāgāti attho. Idha pana kilese daṭṭhabbo. Ayaṃ panettha vacanattho. Raṇanti satte rāgādayo cuṇṇenti pīḷentīti raṇā, raṇanti sattā etehi kandanti paridevantīti vā raṇā, kilesā. Raṇadhātu sadde a. Natthi raṇā kilesā etassāti araṇoti vuccati. Jinassa kilesamārassa bodhimūle jiyamānattā raṇā kilesā na santīti attho. Taṃ araṇaṃ.

在《无譬喻本生》(Asadisajātaka)中，（raṇa）可见于“战斗”之义。“作战”(raṇaṃ katvā)即进行战斗后，进入自制的仙人出家生活，是此义。“碾碎草木”——这在《六牙本生》(Chaddantajātaka)中，（raṇa）可见于“粉碎”之义。“作诤”(raṇaṃ karonto)即是粉碎、碾碎之义。“彼等”(te)指所有八千头象，是此义。但在此处应理解为烦恼。此处的词义是：贪等烦恼碾碎(cuṇṇenti)、折磨(pīḷenti)众生，故称“诤”(raṇā)；或说众生因它们而哭泣(kandanti)、悲叹(paridevanti)，故称烦恼为“诤”。（词根raṇ，义为“声”，加后缀a。）没有这些名为“诤”的烦恼者，称为“无诤”(araṇo)。因为胜者在菩提树下战胜了烦恼魔，所以他没有名为“诤”的烦恼，是此义。那即是无诤。

Araṇaṃ karanti veneyyasantāne raṇasaṅkhatakilesassa abhāvakaraṇaṃ. Ettha ca raṇanti etaṃ yehi abhibhūtā sattā kandanti paridavanti etesaṃ rāgādīnaṃ adhivacanaṃ. Tesaṃ abhāvaṃ veneyyasantāne desanāñāṇena karoti attho. Atha vā karotīti karo, buddho. Taṃ karaṃ.

行无诤(araṇaṃ karanti)，是指在可化导者的心相续中，令被称为“诤”的烦恼不存在。此处的“诤”，是贪等的异名，众生被其制伏而哭泣、悲叹。其义是，（佛陀）以说法之智，令它们在可化导者的心相续中不存在。或者，“作者”(karo)即是能作者，指佛陀。那位能作者。

Abhayanti jātibhayādīnaṃ abhāvato nibbhayaṃ. Ettha hi bhayaṃ cittutrāsabhayaṃ, ñāṇabhayaṃ, ārammaṇabhayaṃ, ottappa bhayañcāti catubbidhaṃ hoti. Tattha bhāyati cittenāti bhayaṃ, cittutrāsabhayaṃ. Ñāṇena tīretvā bhāyatīti bhayaṃ, ñāṇaṃ. Bhāyati etasmāti bhayaṃ, ārammaṇabhayaṃ. Bhāyati etena pāpatoti bhayaṃ, ottappabhayaṃ. Bhīdhātu bhaye ṇa.

无畏（Abhayaṃ）：因无生等怖畏，故为无畏。于此，怖畏有四种：心惊怖畏、智所怖畏、所缘怖畏、惭愧怖畏。其中，因心而怖，故名怖畏，即心惊怖畏；以智审度而怖，故名怖畏，即智所怖畏；因所缘而怖，故名怖畏，即所缘怖畏；因由此而怖畏罪恶，故名怖畏，即惭愧怖畏。怖畏（bhayaṃ）一词，由词根“bhī”（意为“怖畏”）加“ṇa”后缀构成。

Mahāniddesapāḷiyaṃ pana āgatāni jātibhayaṃ, jarābhayaṃ, byādhibhayaṃ, maraṇabhayaṃ, rājabhayaṃ, corabhayaṃ, aggibhayaṃ, udakabhayaṃ, attānuvādabhayaṃ, parānuvādabhayaṃ, daṇḍabhayaṃ, duggatibhayaṃ, ūmibhayaṃ, kumbhīḷabhayaṃ, āvaṭṭabhayaṃ, susukabhayaṃ, ājīvikabhayaṃ, asilokabhayaṃ, parisayasārajjabhayaṃ, madana bhayaṃ, duggatibhayantiādīni gahitāni. Natthi bhayāni etassāti abhayo, buddho. Tassa bhayānaṃ kāraṇa bhūtānaṃ [Pg.18] sabbakilesānaṃ arahattamaggena samucchinditattā sabbabhayaṃ natthīti attho.

在《大义释》（Mahāniddesa）中则提到：生怖畏、老怖畏、病怖畏、死怖畏、王怖畏、盗贼怖畏、火怖畏、水怖畏、自责怖畏、他责怖畏、刑罚怖畏、恶趣怖畏、波浪怖畏、鳄鱼怖畏、漩涡怖畏、苏须迦鱼（susuka）怖畏、生计怖畏、恶名怖畏、怯于集会怖畏、骄慢怖畏、恶趣怖畏等。因彼无诸畏，故名无畏者，即佛陀。其义为：因以阿罗汉道彻底断除了一切作为怖畏之因的烦恼，故无一切怖畏。

Puna abhayaṃ ṭhānaṃ nāyakanti ettha abhayantipadaṃ ṭhānantipade visesanaṃ. Ṭhānantipadaṃ nāyakantipade kammaṃ. Bhayasaddassa attho heṭṭhā vuttoyeva. Natthi sabbabhayaṃ ettha nibbāneti abhayaṃ, nibbānaṃ. Buddhapaccekabuddha arahantā ṭhanti uppajjanti etthāti ṭhānaṃ, nibbānaṃ. Veneyyasatte netīti nāyako, buddho. Nīdhātu nayane ṇvu. So buddho bhabbe kulaputte maggādhi gamappattiyā dhammadesanāya maggaphalañāṇaṃ adhigamento nibbānaṭṭhānaṃ netīti attho, taṃ nāyakaṃ.

复次，于“无畏处导师”（abhayaṃ ṭhānaṃ nāyakaṃ）一句中，“无畏”一词是“处”一词的修饰词。“处”一词是“导师”一词的宾语。“怖畏”一词的含义已如前述。于此涅槃中无一切怖畏，故名“无畏”，即涅槃。诸佛、辟支佛、阿罗汉安住、生起于此，故名“处”，即涅槃。能引导可调伏的众生，故名“导师”，即佛陀。（导师一词）由词根“nī”（意为“引导”）加“ṇvu”后缀构成。彼佛陀通过说法，为令有能力证悟的良家子获得道果智，而引导其至涅槃之处，此即“彼导师”之义。

Puna nāyakaṃ nameti nāyakaṃ buddhaṃ ahaṃ name namāmīti sambandho. Tattha nāyakanti veneyyasatte saṃsāraṇṇavato nibbānapāraṃ netīti nāyako, buddho. So hi yathā nāviko jane nāvāya orimatīrato pārimatīraṃ neti, evaṃ satte maggaṅganāvāya saṃsāraṇṇavato nibbāna pāraṃ neti pāpuṇetīti attho. Atha vā nāyakanti tiṇṇaṃ lokānaṃ jeṭṭhabhāvagamanattā nāyako jeṭṭha seṭṭhavuḍḍhataro. So hi jeṭṭhabhāvaṃ neti gacchati pāpuṇātīti nāyakoti vuccati. Nīdhātu gatimhi ṇvu. So pana idha loke avijjaṇḍagatānaṃ sabbapajānaṃ paṭhamataraṃ avijjaṇḍakosaṃ arahattamaggena padāletvā ariyāya jātiyā jātattā sabbasattānaṃ seṭṭhajeṭṭhavuḍḍhatarabhāvaṃ gatoti attho. Taṃ nāyakaṃ. Nameti ahaṃ tīhi dvārehi sakkaccaṃ namāmīti attho. Ettha hi vattamānamivibhattiyā kvacidhātutyādisuttena eādeso hoti. Ayaṃ panettha vāccatthādinayo. Nametipadassa ākhyātapadattā vacanattho na kātabbo. Vuttañhi saddavidūhi –

复次，关于“礼敬导师”（nāyakaṃ name）：其关联为“我礼敬导师佛陀”。于此，“导师”是指引导应受教化的众生从轮回大海到达涅槃彼岸者，即佛陀。正如船夫用船将人们从此岸渡到彼岸，佛陀也用道支之船，将众生从轮回大海渡到涅槃彼岸，使他们到达，此其义也。或者，“导师”由于在三界中达到最尊长者的地位，故为最尊、最胜、最尊长者。他达到最尊长者的地位，因此被称为导师。（此中“导”）由词根“nī”（意为“行进”）加“ṇvu”后缀构成。他于此世间，在所有被无明蛋覆盖的众生中，第一个用阿罗汉道打破了无明蛋壳，成就了圣者之生，因此获得了所有众生中最殊胜、最尊长者的地位，此其义也。“于彼导师”（taṃ nāyakaṃ）。“我礼敬”（name）者，其义为：我以三门恭敬礼拜。于此，现在时“mi”语尾，依“kvacidhātu”等经，转变为“e”。此即此处（解释）字面义等之理路。“name”一词是动词，故不作词义分析。正如声明家所言——

‘‘Ruḷhīkhyātaṃ nipātañcu, pasaggālapanaṃ tathā;

Sabbanāmantimetesu, na kato viggaho chasū’’ti.

“习语、动词、小品词，以及前缀、呼格和代词，于此六种不作分析。”

Taṃ [Pg.19] pana padaṃ namudhātuvattamānaamhayogaparassapadamivibhatyantaṃ ākhyātapadaṃ. Namudhātuyā vāccattho namanakriyā saṅkhāto kusalacittuppādo padhānavasena labbhati. Mivibhattiyā vāccattho tena cittuppādena upalakkhito uppāda vanto tadākāro puggalo appadhānavasena labbhati. Padasamudāyassa pana vāccattho kattukammabhāvesu kattubhūto atītādikālesu paccuppannakālabhūto dhātvattha kiriyāvisesova labbhati. Ayamettha saṅkhepo.

然而，该词是动词，由词根“namu”、现在时、第一人称、为他语、“mi”语尾构成。词根“namu”的字面义，主要是指名为“礼敬”这一行为的善心生起。“mi”语尾的字面义，次要地是指由该心生起所标识的、具生起之相、具彼状态的个人。而词语组合的字面义，则是在主格、宾格等关系中作为主动者，在过去等时态中作为现在时，所表示的即是词根义——特定的行为。此为此处之纲要。

Vitthāro panevaṃ veditabbo. Namudhātuyā vaccaṃ sugatādi buddhaguṇaṃ ārammaṇaṃ katvā vandanākārappavatto kāyavacī viññattisamuṭṭhāpako saddhācetanāpaññāpadhāno kusala cittuppādo ca dve viññattiyo asamuṭṭhāpetvā manodvāre vandanākārappavatto kusalacittuppādo ca mukhyena labbhati. Buddhaguṇānussaraṇavasena pavatto yonisomanasikā rādipurecarānucarakusalacittuppādo phalūpacārena. Diṭṭhadhammi kasamparāyikasaṅkhātaṃ pacchimapacchimaphalaṃ rogādiantarāyānaṃ abhāvañca vā saggamokkhasampattisukhañca kāraṇūpacārena, pure pure vandanā sadisyūpacārena, vandanassa nāmapaññatti ṭhānūpacārena, vatthudvārārammaṇaṃ ṭhānūpacārena, vandana guṇena lakkhitaṃ puggaladabbaṃ guṇūpacārena. Ukkaṭṭhamajjha muduttamattabhāvo guṇyūpacārena, avayavabhūtā vandanā ekadesūpacārena. Samūhabhūtā vandanā ekadesyūpacārena, pubbapubbakusalacittuppādo samīpūpacārena, pacchimapacchima kusalacittuppādo samīpyūpacārena, paṇāmakusalacittuppādabhūtānaṃ paramatthadhammānaṃ nibyāpārabhāvo taddhammūpacārena. Tesaṃ evaṃ dhammatābhāvo ataddhammūpacārena, vandanākāro abhedabhedūpacārena. Vandanasatti bhedaabhedūpacārena labbhati. Mivibhattiyā vāccaṃ taṃmukhyādīhi lakkhito kattu kriyāvisesena ca vattamānavibhattisaṅkhātena vibhattivise sena [Pg.20] ca parassapadasaṅkhātena padavisesena ca uttamapurisa visesena ca amhayogavisesena ca sabbadhātuvisesena ca ekavacanavisesena ca paccuppannakālavisesena ca dhātvatthakriyāvisesena ca aliṅga visesena ca bhūvādigaṇa visesena ca novikaraṇavisesena ca bhāvakammakattūsukattuvisesena ca lakkhito ahaṃsaṅkhāto khandhasaṅkhato santāno appadhānena labbhati. Kriyāpadassa kriyāya padhānena vācakattā dhātvatthova padhānena labbhati. Apaccayassa vāccaṃ bhūvādigaṇajotakā rūpasiddhimattā pada siliṭṭhatā labbhati.

其广说应如是知。动词词根“namu”的所指，主要是：缘于善逝等佛陀功德而生起的礼敬之相的善心生起，此善心由信、思、慧为主导，并引发身语二表；或在不生起二表的情况下，于意门生起的礼敬之相的善心生起。忆念佛陀功德而生起的如理作意(yonisomanasikāra)等前行与随行善心生起，由果相似法(phalūpacāra)而得。被称为现世与来世的究竟之果，即无病等障碍，或天界与解脱之乐，由因相似法(kāraṇūpacāra)而得。前前的礼敬，由相似相似法(sadisyūpacāra)而得。礼敬的名言概念，由处所相似法(ṭhānūpacāra)而得。事、门、所缘，由处所相似法(ṭhānūpacāra)而得。以礼敬功德为特征的个人(puggala)与事物，由功德相似法(guṇūpacāra)而得。上、中、下三等自体，由具功德相似法(guṇyūpacāra)而得。作为部分的礼敬，由一分相似法(ekadesūpacāra)而得。作为整体的礼敬，由具分相似法(ekadesyūpacāra)而得。前前的善心生起，由邻近相似法(samīpūpacāra)而得。后后的善心生起，由邻近相似法(samīpyūpacāra)而得。作为礼敬善心生起的胜义法(paramatthadhamma)的无作用性，由彼法相似法(taddhammūpacāra)而得。彼等如是之法性，由非彼法相似法(ataddhammūpacāra)而得。礼敬之相，由无别有别相似法(abhedabhedūpacāra)而得。礼敬之力，由有别无别相似法(bhedaabhedūpacāra)而得。又，“mi”语尾(Mivibhatti)的所指，是以其主要等为特征，以主动态之特殊性、以现在时语尾所称之语尾特殊性、以为他语态所称之语态特殊性、以第一人称之特殊性、以“我”相应之特殊性、以一切词根之特殊性、以单数之特殊性、以现在时之特殊性、以词根义之行为特殊性、以无性之特殊性、以“bhū”等词组(bhūvādigaṇa)之特殊性、以无变化词缀之特殊性、以状态、业、作者、善作者之特殊性为特征，被称为“我”、被称为“蕴”的相续，此由非主要义而得。由于动词是行为的主要能说者，故词根义被主要地理解。“a”词缀(paccaya)的所指，是作为“bhū”等词组的标识，仅为词形之成就(rūpasiddhi)与词语之圆熟(padasiliṭṭhatā)而得。

Atha vā yo ahaṃ namāmīti so name. Sāmaññattha viggahoyaṃ. Vāccattho pana vuttanayena veditabbo. Namanañcettha buddhassa sīlādianantaguṇesu ninnapabbhāratāvasena paṇāmakriyābhinipphādikā kusalacetanā. Sā ca vandaneyya vandanakānaṃ khettajjhāsayasampadāhi diṭṭhadhammavedanīyabhūtā yathāladdhasampattinimittakassa purimakammassa anubalappadāna vasena tannibbattitavipākasantatiyā antarāyakarāni upapīḷakaupacchedakakammāni paṭibāhitvā pavattikāle rogādiantarāyānamappavattiṃ sādheti. Samparāye ca upapajjavedanīyabhūtā saggamokkhasampattisukhaṃ nibbattetīti.

或者，“我礼敬”(ahaṃ namāmi)者，即是礼敬。此为共通义(sāmaññattha)的分解(viggaha)。然而，所指义应如前所述而知。此处的礼敬，是指缘于佛陀戒等无量功德而生起恭敬倾向(ninnapabbhāratā)，从而成就礼敬行为的善思(kusalacetanā)。此善思，就应受礼敬者(vandaneyya)与礼敬者(vandaka)而言，由于福田(khetta)与意乐(ajjhāsaya)的圆满，能成为现法受业(diṭṭhadhammavedanīya)：通过增强作为已得成就之因的往昔业(purimakamma)的力量，阻碍其所生异熟相续(vipākasantati)中的障碍业(antarāyakakamma)、压迫业(upapīḷakakamma)与断绝业(upacchedakakamma)，从而在（善心）生起时，成就疾病等障碍的不生。在来世(samparāya)，它也能成为后生受业(upapajjavedanīya)，产生天界与解脱的安乐。

Ayaṃ panettha dassanatthanayo. Nametiiminā buddhassa sugatādiguṇaṃ ārabbha pavattā tividhā paṇāmakusala cetanā mukhyena dasseti. Taṃ dassanena tassā kāraṇabhūtā yonisomanasikārādayo ca catucakkasampattiñca buddhuppādanavamakhettañca pubbabhāge pavattaṃ saddhāpaññāpadhānaṃ kusalacittuppādañca phalūpacārena dīpeti. Taddīpanena tassā phalabhūtaṃ diṭṭhadhammarogādiantarāyavisosanañca saggamokkha sukhañca paṭhamakāraṇūpacārena pakāseti. Tappakāsanena buddhassa paṇāmārahabhāvaṃ dutiyakāraṇūpacārena vibhāveti[Pg.21]. Taṃvibhāvanena vandakassa me khettaṅgatabhāvañca paṇāme tabbabhāvañca tatiyakāraṇūpacārena anubhāveti.

此为示义之理。“礼敬”(nameti)一词，主要显示缘于佛陀善逝等功德而生起的三种礼敬善思。通过显示此善思，以果相似法(phalūpacāra)阐明其因，即如理作意(yonisomanasikāra)等、四轮圆满(catucakkasampatti)、佛陀出世之无上福田(buddhuppādānavamakhetta)，以及先前已生起的以信、慧为主的善心生起。通过此阐明，以第一因相似法(paṭhamakāraṇūpacāra)揭示其果，即现法中疾病等障碍的消除，以及天界、解脱之乐。通过此揭示，以第二因相似法(dutiyakāraṇūpacāra)彰显佛陀堪受礼敬之性。通过此彰显，以第三因相似法(tatiyakāraṇūpacāra)，令我此礼敬者(vandaka)亲证已入福田之性，以及于礼敬中具足相应之性。

Ayaṃ panettha alaṅkāranayo. Nametivācakapadassa vāccabhūtā tividhā buddhapaṇāmakusalacetanā samaṭṭhāyī bhāvo nāma. Kasmā, sarīrattā. Atha vā tividhāya buddhapaṇā makusalacetanāya sampayutto samādhippadhāno mahā kusalacittuppādo samaṭṭhāyībhāvo nāma. Kasmā, buddhassa sugatādiguṇārammaṇe ekaggattā samāhitacittattā vā. Soyeva pana santaraso nāma. Kasmā, buddhapaṇāmacetanā kusalaṅgena akusalaṅgassa pahīnattā. Buddhantipāṭhasesa padassa vāccabhūto buddhadabbo ārammaṇavibhāvo nāma. Kasmā, tassa paṇāmakusalacittuppādassa ārammaṇapaccayena upakārattā. Buddhassa sugatantyādiguṇo uddīpanavibhāvo nāma. Kasmā, paṇāmassa kāraṇattā. Kāraṇabhūtaṃ taṃ samaṭṭhāyībhāvaṃ upādāya jānitabbo diṭṭhadhammarogā diantarāyābhāvo ca samparāye saggamokkhasukhasampatti ca ānubhāvo nāma. Kasmā, ānisaṃsaphalattā.

此为修辞之理。“礼敬”(nameti)一词所指的三种礼佛善思，名为“住立相”(samaṭṭhāyībhāva)。为何？因其为本体故。或者，与三种礼佛善思相应、以定为主的大善心生起，名为“住立相”。为何？因为缘于佛陀善逝等功德时，心一境性，或心已得定。此即名为“寂静味”(santarasa)。为何？因为礼敬善思以善支断除了不善支故。“佛陀”(Buddhaṃ)等剩余文句所指的佛陀实体(buddhadabba)，名为“所缘差别”(ārammaṇavibhāva)。为何？因其以所缘缘(ārammaṇapaccaya)助益于礼敬善心生起故。佛陀善逝等功德，名为“引发差别”(uddīpanavibhāva)。为何？因为是礼敬之因故。以彼因性之住立相为依，当知现法中无有疾病等障碍，以及来世天界与解脱的安乐成就，名为“威力”(ānubhāva)。为何？因为是功德之果故。

Tattha hi kiñcāpi ānubhāvadīpakaṃ padaṃ natthi. Kāraṇassa pana phalena vinābhāvato kāraṇassa phalaṃ viññeyyanti. Atha vā nametipadassa sāmatthiyato ānubhāvo dassitoyevāti daṭṭhabbo. Āvibhūto ussuko ca buddhapaṇāmassa ānisaṃsapajānanā mati ca alasābhāvo ca cittappasādo ca samādhityādi ca byabhicārībhāvo nāma. Lomahaṃsādibhāvo satvaṃkābhāvo nāmāti alaṅkāra nayo veditabbo. Evaṃ pacchimapacchimagāthāsūti.

此处虽无显示威力之词，然因与果不相离，故应由因了知其果。或应知，威力已由“礼敬”(nameti)一词的力量显示出来。显现的热忱、对礼佛功德的了知、不懈怠、心清净、禅定等，名为“随行相”(byabhicārībhāvo)。毛骨悚然等相，名为“萨埵相”(sattvikabhāvo)。当知此为修辞之理。如是，于后后诸偈中亦然。

Ayaṃ panettha saṅkhepayojanā. Sugataṃ sobhanagataṃ sundaranibbānaṭṭhānaṃ gataṃ vā sammā gataṃ vā, sugataṃ sammā vacanaṃ gadaṃ bhāsanaṃ, seṭṭhaṃ pasatthataraṃ satipaṭṭhānādibhede dhamme [Pg.22] gavesantaṃ vā santehi gavesitabbaṃ vā sattānaṃ hitasukhaṃ icchitaṃ vā, kusalaṃkusalaṃ kusalaṃakusalaṃ, jahaṃ jahitaṃ, amataṃ maraṇavirahitaṃ amataṃ amatanibbānasamannā gataṃ, santaṃ kilesadarathavūpasamaṃ, asamaṃ lokiyadhammena asadisaṃ maggaphalanibbānadhammaṃ. Dadaṃ dātaṃ dāyakaṃ vā, saraṇaṃ sabbasattalokassa paṭisaraṇabhūtaṃ. Lokaṃ sattasaṅkha rokāsasaṅkhataṃ tilokaṃ, saraṇaṃ jānantaṃ, araṇaṃ nikkilesaṃ, kilesasaṅkhātaraṇavirahitaṃ vā. Araṇaṃ sattesu kilesarajassābhāvaṃ, karaṃ desanāñāṇena kataṃ, abhayaṃ nibbhayaṃ, abhayaṃ nibbhayaṭṭhānaṃ nibbānadisaṃ, nāyakaṃ satte nibbānapāraṃ nentaṃ, nāyakaṃ tilokānaṃ jeṭṭhaṃ pāmokkhaṃ buddhaṃ sakkaccaṃ tīhi dvārehi ahaṃ name namāmīti.

此为简要释义。善逝(sugataṃ)，是善去，或去往美好的涅槃处，或正去；善逝，亦是善语。最胜(seṭṭhaṃ)，是寻求四念处等法，或为圣者所寻求，或希求众生之利益安乐。善(kusalaṃ)，是善与不善。舍(jahaṃ)，是已舍弃。不死(amataṃ)，是远离死亡；不死，是与不死涅槃相应。寂静(santaṃ)，是烦恼热恼的止息。无等(asamaṃ)，是与世间法不同，是道、果、涅槃之法。施(dadaṃ)，是已施，或施者。皈依(saraṇaṃ)，是一切有情世间的归依处。世间(lokaṃ)，即有情世间、行世间与器世间此三世间。知(saraṇaṃ)，是了知。无诤(araṇaṃ)，是无烦恼，或远离名为烦恼的斗诤。无诤，是于众生心中无烦恼尘垢。作(karaṃ)，是以说法智所作。无畏(abhayaṃ)，是无所畏惧；无畏，是无畏之处，指向涅槃。导师(nāyakaṃ)，是引导众生到达涅槃彼岸；导师，是三界中最上首的佛陀，我以三门恭敬地礼敬。

Paṭhamavandanagāthādvayavaṇṇanā samattā.

第一礼敬双偈释义竟。

2.

2.

Nayanasubhagakāyaṅgaṃ,Madhuravarasaropetaṃ;

Amitaguṇagaṇādhāraṃ,Dasabalamatulaṃ vande.

身相悦目，具足甘美殊胜音；无量功德藏，我礼十力无与伦。

2. Evaṃ paṭhamaṃ gāthādvayena buddhassa namassitvā idāni nayanasubhagakāyaṅgantyādīhi pañcahi guṇehi thomitvā buddhaṃ vandituṃ nayanasubhagakāyaṅgantiādigāthamāha. Ayaṃ pana na na magaṇayuttattā navakkharehi lakkhitā bhujagasu sugāthāti daṭṭhabbā. Vuttañhi vuttodaye ‘‘bhujagasusumatā nāmo’’ti.

2. 如是，先以二偈礼敬佛陀后，今为以“身相悦目”等五种功德赞颂而礼敬佛陀，故说“身相悦目”等偈。当知此偈由两个 na-gaṇa 及一个 ma-gaṇa 组成，以九音节为特征，故名“蛇行善妙偈”(Bhujagasusumatāgāthā)。诚如《韵律学》(Vuttodaya)所说：“名为蛇行善妙(bhujagasusumatā)。”

Ayaṃ panettha yojanā. Yassaṃ paṭipādaṃ nā ca dve nagaṇāmo ca magaṇo ca yadi siyā. Sā bhujagasusu gāthāti matā ñātabbāti. Tattha pana nayanasubhagakāyaṅganti sabbasattānaṃ cakkhussa sobhanaṃ gatena kāyaṅgenasamannāgataṃ. Ettha [Pg.23] hi nayananti samavisamaṃ dassentaṃ attabhāvaṃ netīti nayanaṃ, cakkhu labbhati. Nīdhātu yu. Subhaṃ sobhanaṃ gacchatīti subhagaṃ, kāyaṅgaṃ labbhati. Subhasaddūpapado gamudhātu kvi. Kāyassa aṅgaṃ avayavaṃ kāyaṅgaṃ. Bhagavato kāyaṅgaṃ labbhati. Chaṭṭhītappurisasamāsoyaṃ. Nayanassa subhagaṃ nayanasubhagaṃ, taṃ kāyaṅgaṃ yassa buddhassāti nayanasubhaga kāyaṅgo, buddho. So hi rūpakāyassa dassanā nuttariyaguṇayogato sabbasattānaṃ pasādacakkhussa sobhanaṃ gatena dvattiṃsamahāpurisalakkhaṇehi ca asītyā nubyañjanalakkhaṇehi ca lakkhitena kāyaṅgena samannāgatoti attho.

此为释义。若每句由两个 na-gaṇa 及一个 ma-gaṇa 组成，当知此偈为“蛇行善妙偈”(bhujagasusumatāgāthā)。其中，“身相悦目”(nayanasubhagakāyaṅga)意为具足令一切众生之眼见而悦豫的庄严身相。于此，“眼”(nayana)者，能引导见者见自身之同与不同，故名“眼”，即指眼根。由 nī 词根加 yu 后缀构成。“悦”(subhaga)者，趋向美好，指身相。由 subha 词为前缀，gam 词根加 kvi 后缀构成。“身相”(kāyaṅga)者，身体之支分，指世尊之身相。此为第六格依主释(chaṭṭhītappurisasamāso)。“眼之所悦”为“身相悦目”，佛陀具足此身相，故名“身相悦目”之佛。此义即：佛陀因其色身具有可见之无上功德，以三十二大士相(dvattiṃsamahāpurisalakkhaṇa)及八十随形好(asītyanubyañjana)为庄严，令一切众生具净信之眼见而悦豫。

Madhuravarasaropetanti piyapemanīyauttamasaddena samannāgataṃ, so hi bhagavā madhiyati piyati pemiyati vāti madhuro. Madhadhātu uro. Vuttañhi majjhimapaṇṇāsaṭīkāyaṃ ‘‘madhuroti piyo pemanīyo apalibuddho’’ti. Atha vā madhiyati assādiyatīti madhuro, madhati sabbasattānaṃ pītiṃ undeti vaḍḍhetīti madhuro, madhadhātu unde uro. Tena vuttaṃ saddanītiyaṃ ‘‘madha unde’’ti. Varitabbo icchitabbo patthitabbo vāti varo, saro. Varadhātu icchāyaṃ a. Sarati gacchati sotaviññāṇārammaṇabhāvanti saro, saddo. Saradhātu gatiyaṃ a. Sarati gacchati suyyamānatanti vā saro, sariyati suṇiyatīti vā saro, bhagavato aṭṭhaṅgasamannāgato saddo labbhati. Upasampajjatīti upeto, upapubbaidhātu ta. Madhuro ca varo ca so saro cāti madhuravarasaro, tena upeto sampanno samannāgatoti madhuravarasaropetoti vuccati. Bhagavato pana hadaya vatthuno suvisuddhattā pittasemhādīhi apalibuddhattā deva manussehi madhurena piyena manāpiyena varena icchitapatthi tena aṭṭhaṅgasamannāgatena sarena saddena upeto sampanno samannāgatoti vuttaṃ hoti.

“具足甘美殊胜音”(madhuravarasaropeta)者，谓具足可爱、可亲、最上之音声。世尊确实令人喜爱、可亲、悦耳，故称“甘美”(madhuro)。由 madh 词根加 uro 后缀构成。诚如《中部复注》(Majjhimapaṇṇāsaṭīkā)所说：“‘甘美’(madhuro)即可爱、可亲、无障碍(apalibuddha)。”或谓，被享受，故为“甘美”；使一切众生之喜悦增长，故为“甘美”。由 madh 词根于“增长”义上加 uro 后缀构成。故《声论》(Saddanīti)说：“madh，增长义。”可选择、可意愿、可期盼，故为“殊胜”(vara)，指声音。由 var 词根于“意愿”义上加 a 后缀构成。趋向耳识所缘境，故为“声”(sara)，即声音。由 sar 词根于“行”义上加 a 后缀构成。或谓，趋向于被听闻，或能被听闻，故为“声”，指世尊具足八支之音声。“具足”(upeta)者，成就之义，由 upa 前缀、i 词根加 ta 后缀构成。甘美、殊胜与声，此三者合为“甘美殊胜音”(madhuravarasara)，具足此者，故称“具足甘美殊胜音”。此谓：世尊因心处(hadayavatthu)极为清净，不为胆汁、痰液等所障，故具足天人所希求、所愿求之甘美、可爱、悦意的八支殊胜音声。

Ettha [Pg.24] ca kiñcāpi saropetanti sāmaññavasena vuttaṃ, bhagavato saro pana visaṭṭho ca, viññeyyo, mañju, savanīyo, bindu, avisārī, gambhīro, ninnādi cāti visesena aṭṭhaṅgasamannāgatoti attho daṭṭhabbo. Vuttañhi majjhima paṇṇāse brahmāyusutte ‘‘aṭṭhaṅgasamannāgato kho panassa gotamassa mukhato ghoso niccharati visaṭṭho ca, viññeyyo ca, mañju ca, savanīyo ca, bindu ca, avisārī ca, gambhīro ca, ninnādi ca. Yathāparisaṃ kho pana so bhavaṃ gotamo sarena viññāpeti, na cassa bahiddhā parisāya ghoso na niccharatī’’ti.

于此，虽泛说“具足音声”(saropeta)，然当知其义为：世尊之声特别具足八支，即：清晰(visaṭṭha)、易解(viññeyya)、悦耳(mañju)、动听(savanīya)、圆润(bindu)、不散(avisārī)、深沉(gambhīra)、洪亮(ninnādi)。诚如《中部·梵寿经》(Majjhima Nikāya, Brahmāyu Sutta)所说：“尊者乔达摩(Gotama)口出之音，具足八支：清晰、易解、悦耳、动听、圆润、不散、深沉、洪亮。尊者乔达摩依会众大小而以声令解，其音亦不出会众之外。”

Tassāṭṭhakathāyaṃ pana visaṭṭhoti siniddho apalibuddho. Viññeyyoti viññāpanīyo pākaṭo. Visaṭṭhattāyeva cesa viññeyyo hoti. Mañjūti madhuro. Savanīyoti sotasukho, madhurattāyeva cesa savanīyo hoti. Bindūti sampiṇḍito. Avisārīti avisaṭo. Binduttāyeva cesa avisārī hoti. Gambhīroti gambhīrasamuṭṭhito. Ninnādīti ninnadavā. Gambhīrattāyeva cesa ninnādi hoti. Yathāparisanti cakkavāḷapariyantāpi ekabaddhaṃ parisaṃ viññāpeti. Bahiddhāti aṅgulimattampi parisato bahiddhā na gacchati. Kasmā. So evarūpo madhurasaro akāraṇā mā nassīti. Iti bhagavato ghoso parisāya mattakeneva caratīti vaṇṇitoti. Abhidhānappadīpikāyañca vuttā saṅgahagāthā –

在其义注中则说：“visaṭṭha”是流畅、无滞碍。“viññeyya”是易于了知、清晰。正因其流畅，所以易于了知。“mañju”是美妙。“savanīya”是悦耳动听，正因其美妙，所以悦耳动听。“bindu”是凝练。“avisārī”是不散漫，正因其凝练，所以不散漫。“gambhīra”是深沉。“ninnādi”是洪亮有回响，正因其深沉，所以洪亮有回响。“Yathāparisaṃ”是说（世尊的声音）能令乃至遍满轮围世界(cakkavāḷa)的会众都一起了知。“Bahiddhā”是说声音不会传到会众之外一指的距离。为何如此？是为了“不让这般美妙的声音无故消失”。因此，经中称赞道：世尊的声音只在会众中适度地传播。《名称辞典》(Abhidhānappadīpikā)中也说了总摄偈：

‘‘Visaṭṭhamañjuviññeyyā, savanīyāvisārino;

Bindugambhīraninnādi, tyevamaṭṭhaṅgiko saro’’ti.

“流畅悦耳易了知，动听圆润不散漫；深沉洪亮有回音，如是八支微妙音。”

Yathā hi brahmuno saro pittasemhehi apalibuddhattā visuddho madhuro hoti. Yathā ca sīhabyagghādīhi vāḷamigehi anubandhā dhāvantā khuddakamigā karavīkasakuṇassa vikūjamānaṃ saddaṃ sutvā sarassa madhurattā maraṇabhayaṃ hitvā adhāvitvā ukkhittapādaṃ [Pg.25] anikkhipitvā tiṭṭhantā suṇanti, evaṃ karavīkassa saddo dhammatābhāvena madhuro piyo manāpo hoti. Evaṃ bhagavatā kataṃ kammaṃ vatthuṃ sodheti, vatthussa suddhattā pittasemhehi ca apalibuddhattā bhagavato nābhito samuṭṭhahanto saropi aṭṭhaṅgasamannāgato suvisuddho atimadhuro atipiyo atimanāpo hoti. Sā panesā hīnūpamā hoti, bhagavato hi saro tehi saddehi satabhāgena sahassabhāgena atimadhuro atipiyo atimanāpo hoti, tathā hi dhammāso karañño asandhimittā devī karavīkasakuṇassa madhurasaddaṃ sutvā cintesi ‘‘imassa tiracchānassa madhuro saddo, ko nāma sabbaññutañāṇasiriṃ pattassa bhagavato atimadhuro saddo’’ti, pītiṃ uppādetvā taṃ pītiṃ avijahitvā sattahi jaṅghasatehi saddhiṃ sotāpattiphale patiṭṭhāti, tasmā bhagavato madhuravarasaropetanti thometīti.

譬如梵天之音，因无胆汁与痰的缠缚而清净美妙。又如被狮、虎等猛兽追逐的小兽，听到迦陵频伽鸟(Karavīka)的鸣啭之声，因其音声美妙而忘却死亡的怖畏，不再奔逃，抬起的脚也不放下，驻足倾听。迦陵频伽鸟的声音法尔如是美妙、可爱、悦意。同样，世尊所造之业净化了其（发声之）事，因事清净且无胆汁与痰的缠缚，从世尊脐中升起的声音也具足八支，极为清净、极为美妙、极为可爱、极为悦意。然而，此譬喻尚属粗浅，世尊的音声实比那些声音美妙百倍、千倍。诚然，法阿育王(Dhammāsoka)的王后阿桑迪密达(Asandhimittā)，听到迦陵频伽鸟美妙的音声后思惟：“此傍生之声尚且如此美妙，何况已证得一切知智光辉的世尊，其声音该是何等无上美妙！”她生起喜悦，保持此心，与七百侍女一同安立于预流果。是故经中赞颂世尊“具足最上美妙之音”。

Amitaguṇagaṇādhāranti aparimiṇitabbasīlādiguṇasamūhānaṃ patiṭṭhānabhūtaṃ. Ettha ca samitoti parimiṇitabboti mito, mādhātu parimāṇe ta, na mito amito. Guṇoti sīlādayo dhammā. Te hi guṇenti taṃsamaṅgīpuggalaṃ pakāsentīti guṇāti vuccanti. Guṇadhātu pakāsane a. Maṇisāramañjūsāṭīkāyaṃ pana ‘‘guṇanti attano ādhāraṃ pākaṭaṃ karontīti guṇā’’ti vuttaṃ.

“无量功德聚之所依”，是指作为无量戒等功德之集合的立足之处。于此，“mito”意为“可计量的”，由词根“mā”（计量义）加后缀“ta”而成。非“mito”则为“amito”（无量）。“功德”(guṇa)指戒等诸法，因其能彰显具足此等法的个人(puggala)，故称为“功德”。词根“guṇ”为“彰显”义，加“a”后缀。然于《摩尼宝藏疏》(Maṇisāramañjūsāṭīkā)中则言：‘因能令其所依者显现，故称为功德。’

Saddanītidhātumālāyañca ‘‘guṇa āmantane, guṇoti sīlādayo dhammā, kenaṭṭhena te guṇā, goṇāpiyati āmantāpiyati attani patiṭṭhito puggalo daṭṭhuṃ sotuṃ pūjituñca icchantehi janehīti guṇo. Ettha kiñcāpi sīlādi dhammānaṃ āmantāpanaṃ natthi, tathāpi taṃhetu āmantanaṃ nimantanañca teyeva karonti nāmāti evaṃ vuttaṃ. Aññe pana guñjante abyayante iti guṇāti atthaṃ vadanti. Tadanurūpaṃ pana dhātusaddaṃna passāma[Pg.26]. Guṇa āmantane icceva passāma. Vicāretvā gahetabba’’nti vuttaṃ. Amito guṇo amitaguṇo, tesaṃ gaṇo samūho amitaguṇagaṇo, tesaṃ. Ādhārati tiṭṭhati etthāti amitaguṇagaṇādhāro, jino labbhati. So pana samuddodakaṃ nāḷipattena aparimitaṃ viya kenaci aparimitānaṃ sīlādiguṇasamūhānaṃ ādhāro patiṭṭhānabhūtoti attho.

于《声论·词根鬘》(Saddanītidhātumālā)中亦言：“‘guṇa’（功德）为呼唤义。所谓‘功德’即指戒等法。以何义为功德？因具足功德的个人(puggala)，为愿见、闻、礼敬者所称赞、呼唤，故称为功德。于此，虽戒等法本身并无呼唤之能，然以其为因，人们遂以之为呼唤、邀请之名，如是说。另有人言：‘功德’者，义为鸣响而不减损。然吾等未见与此相应之词根，仅见‘guṇa’为呼唤义。应审察而受持。”“无量功德”(amitaguṇa)者，其功德不可计量；彼等功德之集合，称为“无量功德聚”(amitaguṇagaṇa)。能作为其所依者，即是“无量功德聚所依”(amitaguṇagaṇādhāra)，此指胜者。譬如海水无法以叶杯量尽，胜者亦复如是，乃无量戒等功德聚之所依处，其义如此。

Dasabalanti aññehi asādhāraṇaṃ tathāgatadasabalasampannaṃ. Ettha hi balanti kehici viruddhehi kāraṇe hi balanti na kampenti thirantīti balaṃ, dasa balāni yassa soti dasabalo, buddho. Taṃ pana duvidhaṃ hoti tathā gatassa dasabalaṃ kāyadasabalañca, ñāṇadasabalañcāti. Tesu hi kāyabalaṃ hatthikulānusārena veditabbaṃ. Vuttañhetaṃ porāṇehi –

“十力”者，谓他人所不共、如来所圆满之十力。于此，“力”者，谓不为任何相违之因缘所动摇，坚固不动，故称为“力”。具足此十力者，称为“十力者”，即是佛陀。此复有二种：如来之身十力与智十力。其中，身力应依象族之力而知。古人曾如是说：

‘‘Kāḷā vakañca gaṅgeyyaṃ, paṇḍaraṃ tambapiṅgalaṃ;

Gandha maṅgalahemañca, uposathaṃ chaddantime dasā’’ti.

“黑象(Kāḷāvaka)、恒河象(Gaṅgeyya)、白象(Paṇḍara)、铜棕象(Tambapiṅgala)、香象(Gandha)、吉祥象(Maṅgala)、金象(Hema)、布萨象(Uposatha)、六牙象(Chaddanta)，此为十象。”

Imāni hi dasa hatthikulāni. Tattha kāḷāvakanti pakatihatthikulaṃ daṭṭhabbaṃ. Yaṃ dasannaṃ purisānaṃ kāyabalaṃ, taṃ ekassa kāḷāvakahatthino. Yaṃ dasannaṃ kāḷāvakānaṃ balaṃ, taṃ ekassa gaṅgeyyassa. Yaṃ dasannaṃ gaṅgeyyānaṃ, taṃ ekassa paṇḍarassa. Yaṃ dasannaṃ paṇḍarānaṃ, taṃ ekassa tambassa. Yaṃ dasannaṃ tambānaṃ, taṃ ekassa piṅgalassa. Yaṃ dasannaṃ piṅgalānaṃ, taṃ ekassa gandhahatthino. Yaṃ dasannaṃ gandhahatthīnaṃ, taṃ ekassa maṅgalassa. Yaṃ dasannaṃ maṅgalānaṃ, taṃ ekassa hemavatassa. Yaṃ dasannaṃ hemavatānaṃ, taṃ uposathassa. Yaṃ dasannaṃ uposathānaṃ, taṃ ekassa chaddantassa. Yaṃ dasannaṃ chaddantānaṃ, taṃ ekassa tathāgatassa, nārāyanasaṅghātabalantipi idameva vuccati. Tadetaṃ pakatihatthīnaṃ gaṇanāya hatthikoṭisahassānaṃ[Pg.27]. Purisagaṇanāya dasannaṃ purisakoṭisahassānaṃ balaṃ hoti. Idaṃ tathāgatassa kāyabalaṃ hoti. Idaṃ pana tāsu tāsu pāḷīsu na āgataṃ. Aṭṭhakathāsuyeva āgataṃ. Tena vuttaṃ dasaka nipāta aṅguttaraṭīkāyaṃ ‘‘dasa balañāṇaṃ pana pāḷiyaṃ āgatameva. Na kāyabalaṃ viya aṭṭha kathārūḷhamevāti adhippāyo’’ti. Ettha ca nārāyana saṅghāta balanti ettha nārā vuccanti rasmiyo, tā bahū nānāvidhā ito uppajjantīti nārāyanaṃ, vajiraṃ. Tasmā nārāyanasaṅghāta balanti vajirasaṅghātabalanti atthoti.

此为十象种。其中，迦罗瓦迦象(Kāḷāvaka)当知为普通象种。十人之身力，为一迦罗瓦迦象之力。十迦罗瓦迦象之力，为一恒河象(Gaṅgeyya)之力。十恒河象之力，为一白象(Paṇḍara)之力。十白象之力，为一红象(Tamba)之力。十红象之力，为一淡黄象(Piṅgala)之力。十淡黄象之力，为一香象(Gandhahatthi)之力。十香象之力，为一吉祥象(Maṅgala)之力。十吉祥象之力，为一雪山象(Hemavata)之力。十雪山象之力，为一布萨象(Uposatha)之力。十布萨象之力，为一六牙象(Chaddanta)之力。十六牙象之力，为一如来之力，此亦称为那罗延(Nārāyana)众合之力。此即，以普通象计，为千俱胝象之力；以人计，为万俱胝人之力。此为如来之身力。然而，此说未见于诸巴利圣典(pāḷi)，仅见于义注(aṭṭhakathā)。是故，《增支部·十集》之复注(Aṅguttaraṭīkā)中说：“十力智实见于圣典，不像身力仅为义注所载，此即其意。”于此，“那罗延众合之力”中，“那罗”(nārā)意为光，众多各色之光从此生起，故称“那罗延”，即金刚(vajira)。是故，“那罗延众合之力”意即“金刚众合之力”(vajirasaṅghātabala)。

Ñāṇadasabalaṃ pana vibhaṅgapāḷiyañca mūlapaṇṇāse mahā sīhanādasutte dasakanipātaaṅguttarapāḷiyañca vitthārena āgatameva. Sukhaggahaṇatthaṃ pana saṅkhepena dassayissāmi. Seyyathidaṃ. Ṭhānāṭṭhānañāṇañca, kammasamādānānaṃ vipākañāṇaṃ, sabbatthagāminipaṭipadāñāṇaṃ, anekadhātu nānādhātu loka ñāṇaṃ, sattānaṃ nānādhimuttikataṃ ñāṇaṃ, parasattānaṃ parapuggalānaṃ indriyaparopariyattiñāṇaṃ, jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ ñāṇaṃ, pubbenivāsānussatiñāṇaṃ, sattānaṃ cutūpapātaṃ ñāṇaṃ, āsavānaṃ khayañāṇañcāti. Ayaṃ pana kamo abhidhammavibhaṅgapāḷiyaṃ āgatakkamo.

然十力智，已于《分别论》(Vibhaṅga)、《中部·根本五十经》之《大狮子吼经》(Mahāsīhanādasutta)及《增支部·十集》(Dasakanipāta-Aṅguttarapāḷi)中广说。然为易于掌握，兹当略示。即：处非处智、业异熟智、一切趣行道智、种种界种种性界世间智、众生种种意乐智、他有情他个人(puggala)根上下智、禅解脱等持等至之杂染清净出定智、宿住随念智、有情死生智，以及诸漏尽智。此次第乃《阿毗达摩》(Abhidhamma)《分别论》所载之次第。

Cutūpapātañāṇaṭṭhāne pana mūlapaṇṇāsapāḷiyaṃ mahāsīhanādasutte ca dasakanipātaaṅguttarapāḷiyaṃ dibbacakkhuñāṇaṃ āgataṃ. Atthato pana dibbacakkhuñāṇena cutūpapātassa passitattā sadisamevāti. Tattha hi ṭhānāṭṭhānañāṇanti kāraṇākāraṇaṃ yathābhūtaṃ jānanañāṇaṃ. Kāraṇañhi yasmā tattha phalaṃ tiṭṭhati tadāyattavuttitāya uppajjati ceva pavattati ca, tasmā ṭhānanti vuccati. Kammasamādānānaṃ vipākañāṇanti samādiyitvā katānaṃ atītānāgata paccuppannānaṃ kusalākusalakammānaṃ sugatiduggatipaṭisandhisaṅkhātaṃ vipākaṃ nibbānaphalañca yathābhūtaṃ pajānanañāṇaṃ. Sabbattha gāminipaṭipadaṃ [Pg.28] ñāṇanti sabbagatigāminiñca paṭipadaṃ maggaṃ yathābhūtaṃ pajānanañāṇaṃ. Tattha ca paṭipadanti paṭipajjati pāpuṇāti etenāti paṭipadaṃ, maggaṃ. Gatigāmininti nirayādipañcagatigāminiṃ. Agatigāmininti nibbānagāminiṃ. Vuttañhi ‘‘nibbānañcāhaṃ sāriputta pajānāmi nibbānagāminiñca paṭipada’’nti.

然于死生智之处，《中部·根本五十经》(Mūlapaṇṇāsa)之《大狮子吼经》(Mahāsīhanādasutta)及《增支部·十集》(Dasakanipāta-Aṅguttarapāḷi)中，则说为天眼智(dibbacakkhuñāṇa)。就义理而言，因以天眼智得见死生，故实为相同。其中，处非处智(ṭhānāṭṭhānañāṇa)者，乃如实知因(kāraṇa)与非因(akāraṇa)之智。因者，果依之而立，依其作用而生起、持续，故称为“处”(ṭhāna)。业异熟智(kammasamādānānaṃ vipākañāṇa)者，乃如实了知过去、未来、现在所受持造作之善不善业，及其善趣恶趣结生(paṭisandhi)之异熟与涅槃果(nibbānaphala)之智。一切趣行道智(sabbatthagāminipaṭipadāñāṇa)者，乃如实了知通往一切趣之道之智。其中，“行道”(paṭipadā)者，谓依此而行、而至，故为“行道”，即道(magga)。“趣行道”(gatigāminī)者，谓通往地狱等五趣之道；“非趣行道”(agatigāminī)者，谓通往涅槃之道。如言：“舍利弗(Sāriputta)，我了知涅槃，亦了知通往涅槃之道。”

Anekadhātunānādhātulokaṃ ñāṇanti ettha aneka dhātūti cakkhudhātuādīhi kāmadhātūhi vā bahudhātuṃ. Nānādhātūti tāsaṃyeva dhātūnaṃ vilakkhaṇattā visadisa sabhāvattā nānāppakāradhātuṃ. Lokanti khandhāyatana dhātulokaṃ. Ñāṇanti yathābhūtaṃ pajānanañāṇaṃ. Sattānaṃ adhimuttikataṃ ñāṇanti sattānaṃ hīnādīhi adhimuttīhi nānādhimuttikabhāvaṃ yathābhūtaṃ pajānanañāṇaṃ. Parasattānaṃ parapuggalānaṃ indriyaparopariyattiñāṇanti ettha parasattānanti padhānasattānaṃ. Parapuggalānanti tato paresaṃ hīnasattānaṃ. Ekatthameva vā etaṃ padadvayaṃ veneyyavasena dvedhā vuttaṃ. Indriyaparopariyattiñāṇanti saddhādīnaṃ indriyānaṃ parabhāvaṃ vaḍḍhañca aparabhāvaṃ hāniñca yathābhūtaṃ pajānanañāṇaṃ.

于“种种界种种性界世间智”中，“种种界”(anekadhātu)者，谓眼界等或欲界等众多界。“种种性界”(nānādhātu)者，谓彼等诸界因特征各异、自性不同，故为种种之界。“世间”者，谓蕴、处、界世间。“智”者，谓如实了知之智。“众生种种意乐智”者，谓如实了知众生因意乐有劣等之别而呈现种种状态之智。于“他有情他个人(puggala)根上下智”中，“他有情”者，谓殊胜有情；“他个人”者，谓其余劣等有情。或此二词义实为一，乃为随顺所化机宜而作二说。“根上下智”者，谓如实了知信等诸根之增上与衰退之智。

Jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ ñāṇanti ettha jhānavimokkhasamādhisamāpattīnanti paṭhamādīnaṃ catunnaṃ jhānānaṃ, rūpī rūpāni passatītiādīnaṃ aṭṭhannaṃ vimokkhānaṃ, savitakkasavicārādīnaṃ tiṇṇaṃ samādhīnaṃ, paṭhamajjhāna samāpattiādīnañca navannaṃ anupubbasamāpattīnaṃ. Saṃkilesanti hānabhāgiyadhammaṃ. Vodānanti visesabhāgiyadhammaṃ. Vuṭṭhānanti yena kāraṇena jhānādīhi vuṭṭhahanti, taṃ kāraṇaṃ. Ñāṇanti yathābhūtaṃ pajānanañāṇaṃ. Pubbenivāsānussatiñāṇanti pubbe nivutthakkhandhānussaraṇasaṅkhātaṃ pajānanañāṇaṃ. Sattānaṃ cutūpapātaṃ ñāṇanti sattānaṃ cutiñca upapātañca pajānanaṃ dibbacakkhuñāṇaṃ. Āsavānaṃ khayañāṇanti kāmāsavādīnaṃ khayasaṅkhātaṃ āsavanirodhaṃ nibbānaṃ yathābhūtaṃ pajānana ñāṇanti[Pg.29]. Imāni pana ñāṇāni aññehi asādhāraṇāni tathāgatassa dasabalañāṇānīti daṭṭhabbāni.

“禅、解脱、等持、等至之杂染、清净、出定智”中，“禅、解脱、等持、等至”者，谓初禅等四种禅、“有色者见诸色”等八解脱、有寻有伺等三种等持，以及初禅等九种次第等至。“杂染”者，谓退分法。“清净”者，谓增进分法。“出定”者，谓从禅等出起之因。“智”者，谓如实了知之智。宿住随念智者，谓忆念过去所住诸蕴之了知智。有情死生智者，谓了知有情死亡与再生之天眼智。漏尽智者，谓如实了知作为欲漏等灭尽的涅槃的智。当知此等诸智是如来不与他人共有之十力智。

Honti cettha –

此处有偈曰：

‘‘Ṭhānāṭṭhānaṃ vipākañca, ñāṇaṃ paṭipadaṃ ñāṇaṃ;

Anekadhātulokañca, sattānaṃ adhimuttikaṃ. [sā panesā setavavipulāgāthāti daṭṭhabbā;

]

“处非处智、业异熟智、行道智、种种界世间智、有情意乐智，当知此是广说偈。”

Indriyaparāparañca, jhānādinaṃ saṃkilesaṃ;

Vodānaṃ vuṭṭhānaṃ ñāṇaṃ, pubbenivāsānussatiṃ;

Sattānaṃ cutūpapātaṃ, āsavakkhayaṃ ñāṇanti;

Dasimāni buddhassa cā, sādhāraṇāni ñāṇānī’’ti. [sā panesā sāmaññagāthāti daṭṭhabbā;

]

“根上下智、禅等杂染、清净、出定智、宿住随念智、有情死生智、漏尽智，此是佛陀十种不共智。当知此是共通偈。”

Nanu dasabalañāṇaṃ nāma pāṭiyekkaṃ natthi, sabbaññutañāṇameva hoti, atha kasmā taṃ ñāṇaṃ dasabhedena vuttanti. Vuccate. Aññameva hi dasabalañāṇaṃ, aññaṃ sabbaññutañāṇaṃ, dasabalañhi sakasakakiccameva jānāti. Sabbaññutañāṇaṃ pana tampi tato avasesampi pajānāti. Dasabalañāṇesu hi paṭhamaṃ kāraṇākāraṇameva jānāti. Dutiyaṃ kammantara vipākantarameva. Tatiyaṃ kammaparicchedameva. Catutthaṃ dhātu nānattakāraṇameva. Pañcamaṃ sattānaṃ ajjhāsayādhimuttimeva. Chaṭṭhaṃ indriyānaṃ tikkhamudubhāvameva. Sattamaṃ jhānādīhi saddhiṃ tesaṃ saṃkilesādimeva. Aṭṭhamaṃ pubbe nivutthakhandhasantatimeva. Navamaṃ sattānaṃ cutipaṭisandhimeva. Dasamaṃ saccaparicchedameva. Sabbaññutañāṇaṃ pana etehi jānitabbañca tato uttariñca pajānāti. Etesaṃ pana kiccaṃ na sabbaṃ karoti. Tañhi jhānaṃ hutvā appetuṃ na sakkoti. Iddhi hutvā vikubbituṃ na sakkoti. Maggo hutvā kilese khepetuṃ na sakkoti. Evaṃ tesaṃ ñāṇadvayānaṃ visesoti. Taṃ pana idha ñāṇadvayaṃ adhippetanti.

难道十力智不是个别存在的，而只是一切智智吗？为何此智被分为十种来说呢？应说：十力智与一切智智实是不同。十力智仅知各自之所作，而一切智智则能了知彼等及其余一切。在十力智中，第一智仅知因与非因；第二智仅知业与异熟之差别；第三智仅知业之分别；第四智仅知种种界之因；第五智仅知有情之意乐与胜解；第六智仅知诸根之利钝；第七智仅知禅等之杂染等；第八智仅知过去所住蕴之相续；第九智仅知有情之死与再生；第十智仅知谛之分别。然而一切智智则能了知此等所应知者及更进一步者，但它并不能执行它们的全部功能。它不能成为禅而入定；不能成为神通而变化；不能成为道而断除烦恼。此即彼二智之差别。此处所欲说明者，即是此二智。

Atulanti [Pg.30] sīlādīhi guṇehi kenaci puggalena asadisaṃ. Ayaṃ panettha vacanattho. Tulanaṃ ummānaṃ tulā, tula sadisyaṃ. Saddanītiyañhi ‘‘tula ummāne’’ti vuttaṃ. Atha vā tuliyati pamiyati etāyāti tulā, pakatitulā. Tulā viyāti tulā, ñāṇaṃ. Tāya sammito tulo. Sammita taddhite apaccayo. Tulasadisañāṇena sammito puggalo. Na tulo atulo. Kammadhārayamissakatappurisa samāsoyaṃ. Sīlādiguṇehi kenaci puggalena asadiso bhagavā labbhati. Atha vā natthi tulo sadiso puggalo etassāti atulo, bhagavā. Atagguṇasaṃviññāṇoyaṃ bahubbīhi. Sīlādiguṇehi kenaci asadiso aggapuggaloti attho. Sadevake loke aggapuggalabhāvato. Yathāha ‘‘yāvatā bhikkhave sattā apadā vā dvipadā vā catuppadā vā, tathāgato tesaṃ aggamakkhāyati, virāgo seṭṭho dhammānaṃ dvipadānañca cakkhumā’’ti. Taṃ atulaṃ buddhanti sambandho. Vandeti buddhassa nayanasubhagakāyaṅgādiguṇaṃ anussaritvā tīhi dvārehi sakkaccaṃ ahaṃ vandāmīti attho. Ettha ca mivibhattiyā mahāvisayasuttena ekārā desoti daṭṭhabbo. Vandanā pana tividhā hoti kāyavacīmanovandanāvasenāti. Yathāha ‘‘tisso imā bhikkhave vandanā. Katamā tisso. Kāyena vandati, vācāya vandati, manasā vandatī’’ti.

“Atula”（无可比拟）指在戒等功德上，没有任何个人(puggala)能与他相比。这是此处的含义。“Tulana”（衡量）、“Ummāna”（测量）、“Tulā”（天平），“Tula”指相似。《声论》(Saddanīti)中说：“Tula是衡量。”或者说，用它来衡量、测量的，就是Tulā，是普通的天平。像天平一样，是指智慧。被它衡量过的，就是可相比者。这里用到了相应(sammita)的派生词(taddhita)后缀‘a’。被如天平之智所衡量的人。没有可以相比的，就是无可比拟的。这是业持(kammadhāraya)与依主(tappurisa)复合词的混合。世尊(bhagavā)拥有戒等功德，没有任何个人能与他相比。或者说，没有可以相比的个人，所以世尊是无可比拟的。这是具殊胜功德(atagguṇasaṃviññāṇa)类型的持业释(bahubbīhi)复合词。凭借戒等功德，没有任何人可以相比，世尊是最上之人(aggapuggala)，这就是意义。因为在有天神的世界里，世尊是最上之人。正如经文所说：“诸比丘，无论是无足、二足、四足的众生，如来都被称为他们之中最殊胜者，离欲是诸法中之最胜，有眼者是二足众生中之最胜。”那无可比拟的佛陀，即是所礼敬者。礼敬，是通过忆念佛陀眼睛等殊胜身相功德，以身、语、意三门我恭敬礼敬，这就是意义。此处，当知根据《大界经》(Mahāvisayasutta)的规则，语尾 mi 被替换为 e。礼敬有三种：身礼、语礼、意礼。正如经文所说：“诸比丘，有此三种礼敬。是哪三种？以身礼、以语礼、以意礼。”

Tattha yoniso manasikāracittaṃ paccupaṭṭhāpetvā jāṇudvayakapparadvayanalāṭasaṅkhātāni pañca aṅgāni bhūmiyaṃ patiṭṭhāpetvā vandaneyyānaṃ abhimukhaṃ nipatanto kāyena vandati nāma. Yaṃ sandhāya ‘‘pañcapatiṭṭhitena vanditvā’’ti aṭṭha kathādīsu vuttaṃ. Buddhaguṇapadāni vācāya pavattento vācāya vandati nāma. Vipassissa namatthu, sikhissāpi namatthu, vessa bhussa namatthu, kakusandhassa namatthu, koṇāgamanassa namatthu[Pg.31], kassapassa namatthu, aṅgīrassassa namatthu tyādīsupi vācāvandanāyeva. Buddhādi guṇāni anussaranto manasā vandati nāmāti.

在此，生起如理作意（yoniso manasikāra）之心，将双膝、双手及额头此五支安立于地，面向应礼敬者俯伏，此名为身礼。如注释（aṭṭhakathā）等中所说“五体投地礼”。以语言宣说佛陀功德，此名为语礼。例如说“礼敬毗婆尸，礼敬尸弃（Sikhī），礼敬毗舍浮（Vessabhū），礼敬拘留孙，礼敬拘那含牟尼，礼敬迦叶，礼敬鸯耆罗娑（Aṅgīrasa）”等，皆是语礼。忆念佛陀等功德，此名为意礼。

Ayaṃ panettha saṅkhepayojanā. Nayanasubhagakāyaṅgaṃ sabbasattānaṃ cakkhussa sobhanaṃ gatena kāyaṅgena samannāgataṃ, madhuravarasaropetaṃ piyapemanīyena assādi yena uttamasaddena samannāgataṃ, amitaguṇagaṇādhāraṃ aparimiṇitabbasīlādiguṇasamūhānaṃ patiṭṭhānabhūtaṃ, dasabalaṃ anaññasādhāraṇena tathāgatassa kāyañāṇadasa balena samannāgataṃ, atulaṃ sīlādiguṇehi kenaci asadisaṃ buddhaṃ tīhi dvārehi sakkaccaṃ ahaṃ vande vandāmīti.

此处是简要释义。身相悦目者(nayanasubhagakāyaṅgaṃ)，即具足令一切有情之眼美好的身相；妙音甜美者(madhuravarasaropetaṃ)，即具足可爱、可喜、可意、至上的声音；无量功德藏(amitaguṇagaṇādhāraṃ)，即为无量戒等功德之所依；具足十力者(dasabalaṃ)，即具足如来不共的身智十力；无与伦比者(atulaṃ)，即戒等功德无人能及。我以三门至诚顶礼、礼敬彼佛。

Dutiyavandanagāthāvaṇṇanā samattā.

第二礼敬偈释义圆满。

3.

3.

Yo buddho dhitimāññadhārako,Saṃsāre anubhosi kāyikaṃ;

Dukkhaṃ cetasikañca lokato,Taṃ vande naradeva maṅgalaṃ.

彼具坚毅与正智之佛陀，于轮回中体验身苦，于世间中体验心苦，我顶礼彼人天中之吉祥者。

3. Evaṃ tatiyagāthāya buddhassa vanditvā idāni samādhi ādīhi catūhi guṇehi thomitvā vanditukāmo yo buddho dhitimāññadhārako tiādigāthamāha. Ayaṃ pana masajagaṇa garuyuttattā dasakkharehi lakkhitā suddhavirā jitagāthāti daṭṭhabbā. Vuttañhi vuttodaye-msā jgā suddhavirā jitaṃ matanti. Tassattho. Yassaṃ paṭipādaṃ msā masagaṇā ca jgā jagaṇagarukā ca ce siyyuṃ, taṃ vuttaṃ suddhavirājitanti mataṃ ñātabbanti. Dhitimā aññadhārako yo buddho lokato saṃsāre kāyikaṃ dukkhañca cetasikaṃ dukkhañca anubhosi naradevamaṅgalaṃ, taṃ buddhaṃ ahaṃ vandeti sambandho.

3. 如是，以第三偈礼敬佛陀后，今欲以定等四种功德赞叹并礼敬，故说“彼具坚毅与正智之佛陀”等偈。此偈因具足摩伽那(ma-gaṇa)、萨伽那(sa-gaṇa)、阇伽那(ja-gaṇa)及长音节(garu)，由十音节所标识，当知是纯净胜利偈(suddhavirājitā)。《韵律学》(Vuttodaya)中说：“msā jgā suddhavirājitaṃ mataṃ”。其义为：若每一句中有摩伽那与萨伽那，以及阇伽那与一个长音节，则被认为是纯净胜利偈。其句义关联为：彼具坚毅与正智之佛陀，于轮回世间中体验身苦与心苦，我顶礼彼人天中之吉祥者。

Tattha [Pg.32] hi yoti aniyamaniddeso. Yo yādisoti attho. Tassa ca aniyamavācaka sabbanāmapadattā vacanattho na kātabbo. Tassa pana ya oti padavibhāgo kātabbo. Tesu ca yasaddassa vāccaṃ aniyamo buddhadabbo appadhānena labbhati, tassa yādisayuttajaccanāmagottasīlavihārī gocarasaṅkhātaṃ aniyamasāmaññākārattaguṇameva padhānena labbhati. Paṭhamāsivibhattiyā kāriyabhūtassa okārassa vāccaṃ pakatūpanissayasaṅkhātaṃ kattukārakekavacanasaṅkhyaṃ labbhati. Atha vā sabbanāmabhāvaṃ yāti gacchatīti yo, aniyamavācakabhāvaṃ yāti gacchatīti vā yo, sabbanāma bhāvena yāti pavattatīti vā yo, sabbanāmabhāvena yātabbo ñātabboti vā yo, yātabbo ñātabbo etena vā aniyamatthoti yo.

此处，“yo”是不定指示词。“yo yādiso”意为“无论何种”。由于它是表示不确定性的代词，故无需解释其词义。然而，“ya o”需要进行词语分析。其中，‘ya’词根所表达的不确定性，次要地通过佛陀的实体(buddhadabbo)获得；而主要地，它所指称的是与‘yādisa’(无论何种)相应的种姓、名、家族、戒行、住处等，即所谓行境(gocara)，以及不定与普遍性之相状与功德。作为第一格(si)变位形式的‘o’，其所表达的是自然依靠(pakatūpanissaya)的意义，以及主格单数(kattukāraka-ekavacana)的数量。或曰，‘yo’意谓趋向代词(sabbanāma)之状态；或趋向不定指代(aniyamavācaka)之状态；或‘yo’表示以代词之性质而运行；或‘yo’表示应通过代词之性质而被了解；或‘yo’表示应通过它来了解不定之含义。

Tenāhu porāṇā –

故古德有言：

‘‘Nānākāraṇaṃ paṭicca, dhātupaccayaviggahaṃ;

Cintakānaṃ pabhāvova, padhānaṃ hoti cintane’’ti.

“依于种种因缘，分析词根与后缀；思惟者之能力，于思惟中是主要。”

Buddhoti paṭividdhacatusaccadhammo. Ayaṃ panettha vacanattho. Bujjhati cattāri saccānīti buddho, bhagavā. Suddhakattusādhanoyaṃ. Budhadhātu ta. Bodhetā pajāyāti vā buddho, hetu kattusādhanoyaṃ. Aññesaṃ cattāri saccāni bodhetīti attho. Atha vā anaññabodhito hutvā savāsanāya sammohaniddāya bujjhati jāgarotīti buddho, dinakarakiraṇa samāgamena paramarucirasirīsobhaggappattiyā vikasitamiva padumaṃ aggamaggañāṇasamāgamena aparimitaguṇagaṇālaṅkata sabbaññutañāṇappattiyā bujjhati vikasatīti vā buddho, nibbāna saṅkhātaṃ ekāyanamaggaṃ bujjhati gacchatīti vā buddho. Budhasaddo hi ñāṇādīsu catūsvatthesu vattati.

佛陀是已彻悟四圣谛之法者。此处句义如下：觉知四圣谛，故名佛陀、世尊。此为纯粹之主格用法，词根为“budh”(觉)，后缀为“ta”。或曰，使众生觉悟，故名佛陀，此为因果主格用法，意为使他人觉悟四圣谛。或曰，不经他人教导而觉悟，从有漏习气与无明沉睡中醒来，故名佛陀；或曰，犹如莲花在日光照耀下，因达最殊胜之光辉与美丽而盛开，因与最高道智结合，由获得装饰无量功德之一切智智，而觉醒绽放，故名佛陀。或曰，觉悟并趋向称为涅槃之唯一道路，故名佛陀。“budha”一词确通用于智等四种含义。

Tena [Pg.33] vuttaṃ –

故云：

‘‘Ñāṇe vikasane ceva, gamane cāpi jāgare;

Catūsvetesu atthesu, budhasaddo pavattatī’’ti.

“于智、开敷、行、觉醒；于此四义中，‘budha’一词皆适用。”

Atha vā sabbañeyyadhamme bujjhati jānātīti buddho, pārami bhāvitāya paññāya sabbe saṅkhatāsaṅkhatadhamme bujjhati abujjhi bujjhissatīti vā buddho, sammāsambuddho vata so bhagavāti adhigatañāṇaguṇavisesehi bujjhitabboti vā buddho, bhagavatā bujjhitabbaṃ ñātabbanti buddhaṃ. Kiṃ taṃ, sabbaññuta ñāṇaṃ, tadassatthīti buddho, bhagavā. Atthato pana pāramitā bhāvito sayambhūñāṇena saha vāsanāya vihataviddhasta niravasesakleso mahākaruṇāsabbaññutañāṇādiapari meyyaguṇagaṇādhāro khandhasantāno buddho. Yathāha ‘‘buddhoti yo so bhagavā sayambhū anācariyako pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi, tattha ca sabbaññutaṃ patto, balesu ca vasībhāva’’nti.

或曰，觉悟一切应知之法，故名佛陀。或曰，以修习波罗蜜之慧，觉悟一切有为法与无为法，过去已觉悟、现在正觉悟、未来将觉悟，故是佛陀。或曰，因“彼世尊实乃正等觉者”，故应为已证得殊胜智德者所觉知，故名佛陀。或曰，世尊所应觉悟、所应了知者，即是‘佛陀’(buddhaṃ)。何谓之？即一切知智(sabbaññutañāṇa)。具此智者，即是佛陀、世尊。从义理上说，圆满修行波罗蜜者，以自生智(sayambhūñāṇa)连同习气(vāsanā)完全摧毁、彻底灭尽一切烦恼，是大悲心、一切知智等无量功德之藏的五蕴相续，即是佛陀。如所说：“所谓佛陀，即是彼世尊、自生者(sayambhū)、无师者(anācariyako)，于先前未曾听闻之法中，亲自证悟诸谛，且于彼处证得一切知，于诸力中得自在。”

Ettha ca buddho nāma sabbaññubuddha, paccekabuddha, catusaccabuddha, suta buddhavasena catubbidho hoti. Tattha kappasatasahassādhikāni cattāri asaṅkhyeyyāni samatiṃsapāramiyo pūretvā sambodhippatto sabbaññubuddho nāma. Kappasatasahassādhikāni dve asaṅkhyeyyāni pāramiyo pūretvā sayambhūpatto paccekabuddho nāma. Avasesā khīṇāsavā catusaccabuddho nāma. Bahussuto sutabuddho nāma. Idha pana sabbaññubuddho adhippeto.

此处，佛陀一名，依一切知佛、独觉佛、四谛佛、多闻佛而有四种。其中，于四阿僧祇又十万劫中圆满三十波罗蜜而证得正觉者，名一切知佛。于二阿僧祇又十万劫中圆满波罗蜜而证得自觉者，名独觉佛。其余漏尽者，名四谛佛。博学多闻者，名多闻佛。此处则意指一切知佛。

Dhitimāññadhārakoti ettha dhitimā aññadhārakoti padacchedo kātabbo. Dhitimāti samādhivanto, sampayutta dhamme ekārammaṇe dhāretīti dhiti, samādhi. Dhādhātuti. Ākārassa ikārādeso. Dhiyati ṭhapeti ekārammaṇe sampayuttadhammeti dhiti, cittena yogeneveso ekā rammaṇe [Pg.34] patiṭṭhāpanavasena cittassa ārammaṇe niccalabhāvena patiṭṭhāpetīti attho. Dhiti assa atthīti dhitimā, buddho. So hi yathā mahāmeru catūhi disāhi bhusaṃ āgatehi vātehi na samiñjati, evaṃ paṭipakkhehi micchāvāda vātehi ca iṭṭhāniṭṭhārammaṇehi ca lābhālābha yasāyasa nindā pasaṃsa sukhadukkhasaṅkhātehi lokadhammehi ca na samiñjati, samādhivantoyeva hotīti vuttaṃ hoti.

“具坚毅与持胜智者”(Dhitimāññadhārakoti)于此应分解为“具坚毅者”(dhitimā)与“持胜智者”(aññadhārako)。“具坚毅者”指具定者，能将相应法保持于单一所缘，故“坚毅”(dhiti)即是定(samādhi)。此词源于“dhā”语根，其中“ā”音变为“i”音。“坚毅”(dhiti)者，令相应法安住于单一所缘；其义为：通过与心结合，使心安住于单一所缘，令心于所缘不动摇而安住。具此“坚毅”者，即为“具坚毅者”，亦即佛陀。犹如大须弥山不为四方猛风所动摇，佛陀亦不为敌对的邪说之风、可爱与不可爱所缘，以及利与不利、誉与不誉、毁与誉、乐与苦等八种世间法所动摇，恒具禅定，故作是说。

Aññadhārakoti arahattaphalahārako. Vimuttisaṅkhātaṃ arahattaphalasetacchattaṃ dhārento vā. Jānāti paṭhama maggena diṭṭhasaccassa āmariyādaṃ anatikkamitvā vāti aññaṃ, arahattaphalaṃ. Āpubbañādhātu kvi. Āsaddo mariyādattho. Saṃyogaparattā ākārassa rasso, taṃ dhāretīti aññadhārako. Aññasaddūpapadadharadhātu ṇvu. Saṃsāreti khandhadhātuāyatanānaṃ abbocchinnaṃ pavattamāne saṃsāravaṭṭe.

“持胜智者”(Aññadhārako)是指阿罗汉果的持有者，或持有象征解脱的阿罗汉果白伞者。了知初道所见之谛的界限而不逾越，故为“胜智”(añña)，即阿罗汉果。此词由前缀“ā”与语根“ñā”及“kvi”后缀构成；“ā”字有“界限”之义，因后接复合辅音，长音“ā”转为短音。持有此者，即为“持胜智者”。（另一分析为：）以“añña”为前置词，语根为“dhara”，后缀为“ṇvu”。于蕴、界、处无间断流转的轮回中，[众生]流转不息。

Vuttañhi aṭṭhakathāyaṃ –

义注中如是说：

‘‘Khandhānañca paṭipāṭi, dhātuāyatanāna ca;

Abbocchinnaṃ vattamānā, saṃsāroti pavuccatī’’ti.

“蕴之相续，及界与处，无间断流转，是名轮回。”

Khandhadhātuāyatanānaṃ aññamaññasambandhena saṃpunappunaṃ sarati gacchati pavattatīti saṃsāro. Saṃpubbasaradhātu gatimhi ṇa. Atha vā khandhāyatanadhātuyo saṃ abbocchinnaṃ saranti gacchanti pavattanti etthāti saṃsāroti vacanattho kātabbo, tasmiṃ. Anubhosīti anupunappunaṃ abhuñji, avedayīti attho. Kāyikanti kāye sarīre pavattaṃ kāyikaṃ. Cetasikanti cetasi pavattaṃ cetasikaṃ. Taṃ pana padadvayaṃ dukkhantipade visesanaṃ. Dukkhanti vaṭṭadukkhaṃ. Dukkhanaṃ dukkhaṃ, atha vā dukkhayatīti dukkhaṃ, dukkhadhātu a. Idaṃ pana nibbacanaṃ kāritavasena vuttaṃ. Yassa uppajjati, taṃ dukkhitaṃ karotīti vuttaṃ hoti. Lokatoti sattalokahetu. Lokiyanti [Pg.35] pavattanti ettha puññāpuññāni tabbipāko cāti loko. Lokadhātu ṇa. Atha vā kusalādīni lāti gaṇhātīti loko. Lādhātu okapaccayo. Satta lokova labbhati. Dhitimā aññadhārako yo buddho saṃsāravaṭṭe nimuggānaṃ sattānamanudayāya saṃsāravaṭṭadukkhato pamocetukāmo kappasatasahassādhikāni cattāri asaṅkhyeyyāni atidukkarāni samatiṃsapāramiyo pañca mahā pariccāge ca karonto sattalokahetu kāyikaṃ cetasikaṃ saṃsāravaṭṭadukkhaṃ anubhavasīti vuttaṃ hoti. Tanti tādisaṃ buddhaṃ. Vandeti vandāmi.

蕴、界、处以相互关联故，一再流转、行进、延续，故名轮回(saṃsāro)。此词由前缀“saṃ”与表示“行”的语根“sar”及“ṇa”后缀构成。或应作如是词义解释：蕴、处、界于此无间断地流转、行进、延续，故名轮回。于此轮回中，“曾经历”(anubhosi)意为一再地领受、感受。“身的”(kāyikaṃ)指于身体中发生。“心的”(cetasikaṃ)指于心中发生。此二词皆为“苦”(dukkhaṃ)一词的形容词。“苦”即轮回之苦。苦，即是苦恼；或说，因为它使人苦恼，故名为苦。此词由“dukkh”语根加“a”后缀构成。此语源解释是依使役义而说，意即：它对其生起者，能令其痛苦。“为世间故”(lokatoti)即为众生世间故。善与不善业及其果报于此中运行，故名为世间(loko)。此词由“lok”语根加“ṇa”后缀构成。或说，能执取善等法，故名为世间。此词由“lā”语根加“oka”后缀构成。此处仅取众生世间之义。此即是说：具坚毅与持胜智者的佛陀，为怜悯沉溺于轮回中的众生，欲令他们从轮回之苦中解脱，于四阿僧祇又十万劫中，行持三十波罗蜜与五大施等极难之行，为众生世间故，经历了身与心的轮回之苦。“彼”(taṃ)即指如是之佛陀。“我礼敬”(vande)即我顶礼。

Naradevamaṅgalanti naradevānaṃ maṅgalabhūtaṃ. Ayaṃ panettha vacanatto. Nirayaṃ neti pāpuṇātīti naro, manusso. Nidhātu pāpunane aro. Ariyamanusso pana bhūtapubbagatika nayena naro nāmāti. Atha vā seṭṭhabhāvaṃ netīti naro, uttamaṃ pabbajjaṃ netīti attho. Vimānavatthuaṭṭhakathāyaṃ pana jeṭṭhabhāvaṃ netīti naro. Puttabhātubhūtopi hi puggalo mātujeṭṭhabhaginīnaṃ pituṭṭhāne tiṭṭhati, pageva bhattubhūto itarāsanti vuttaṃ. Visuddhimaggamahāṭīkāyaṃ pana naratīti naro, puriso. Yathā hi paṭhamapakatibhūto satto itarāya pakatiyā seṭṭhaṭṭhena puriucce ṭhāne seti pavattatīti purisoti vuccati, evaṃ nayanaṭṭhena naroti vuccati. Puttabhātu bhūtopi hi puggalo mātujeṭṭhabhaginīnaṃ pituṭhāne tiṭṭhati. Pageva itarā itarāsanti vuttaṃ. Tasmā idha pana naranti sāmaññena vuttampi visesena purisanaranti viññāyati padhānanayena gahaṇassa yuttattā. Dibbanti kāmaguṇa jhānābhiññācittissariyādīhi kīḷantīti devā. Divudhātu ṇa. Atha vā sarīrālaṅkārajutiyā dibbantīti devā. Devā ca nāma tividhā honti sammutidevā, upapattidevā, visuddhidevā cāti. Tattha mahāsammatakālato paṭṭhāya lokena [Pg.36] devāti sammatattā rājāno deviyo rājakumārā ca sammutidevā nāma. Devaloke upapannā upapattidevā nāma. Buddhapaccekabuddhakhīṇāsavā visuddhidevā nāma. Idha pana upapattidevā adhippetā.

“人天之吉祥”(Naradevamaṅgalaṃ)即为人天之吉祥者。此为其词义。“人”(naro)者，因能引导众生不至地狱(nirayaṃ)，故名为人，即人类。此词由表示“引导”的“nī”语根加“aro”后缀构成。又，圣人以其过去世之行迹，亦得名为“人”。或说，能引导至殊胜状态者，名为“人”，意即能导向最上之出家。于《天宫事义注》(Vimānavatthuaṭṭhakathā)中则说：能引导至长上地位者，名为“人”。诚如身为子或弟的个人(puggala)，于其母或长姊，亦处于父位，何况夫于妻，故作是说。于《清净道论大疏》(Visuddhimaggamahāṭīkā)中则说：喜乐(naratī)故为“人”(naro)，即男子(puriso)。犹如最初自性之有情，以其自性殊胜，于他者中住于前列崇高之位而活动，故名为“男子”(puriso)；同理，以引导之义，名为“人”(naro)。诚如身为子或弟的个人，于其母或长姊，亦处于父位，何况于其他女性，故作是说。是故，此处“人”虽为通称，然以主导义理解为宜，故特指“男性”。“天”(devā)者，以妙欲、禅那、神通、心自在等而嬉戏(dibbanti)，故名为天。此词由“divu”语根加“ṇa”后缀构成。或说，以身庄严之光辉而闪耀(dibbanti)，故名为天。天有三种：世俗天、化生天、清净天。其中，自大共选王(mahāsammata)时代起，世间公认为天者，如国王、王后、王子等，是名世俗天。生于天界者，是名化生天。佛、独觉佛、漏尽阿罗汉，是名清净天。此处意指化生天。

Maṅgalanti maṅgalabhūtaṃ. Tantipade visesanaṃ. Maṅganti vaḍḍhenti sabbasampattīhi sattānaṃ etenāti maṅgalo, buddho. Maṅgala dhātu vaḍḍhane alo. Atha vā maṅgaṃ vuccati pāpaṃ, taṃ veneyyānaṃ desanāya lunāti chindatīti maṅgalo, buddho. Maṅgasaddūpapadaludhātu kvi. Narā ca devā ca naradevā, tesaṃ maṅgalo naradevamaṅgalo, buddho. So pana manussadevabrahmānaṃ pūjanīyattā ca saṅkhe, cakkaṃ, puṇṇakumbho, garā, sirī, setacchattaṃ, aṅkuso, dhajaṃ, sovattikañcāti aṭṭhahi lokiyamaṅgalehi seṭṭhattā uttamattā ca maṅgalo nāmāti vuccati, tasmā buddhassa naradevamaṅgalanti thometīti adhippāyoti.

“吉祥”(maṅgala)即吉祥之体。此为圣典中之形容词。能以此为众生增长一切福德成就，故名“吉祥”(maṅgalo)，即是佛陀。其词根为`maṅg`，义为增长，后缀为`ala`。又，`maṅga`意为恶，佛陀以教法为所化众生断除(lunāti)之，故名“吉祥”(maṅgalo)。此由前缀词`maṅga`、词根`lu`及后缀`kvi`构成。人与天，即人天；佛陀是人天之吉祥，故称“人天吉祥”。又，佛陀因受人、天、梵天所供养，且超越螺贝(saṅkhe)、轮宝(cakkaṃ)、满瓶(puṇṇakumbho)、花环(garā)、吉祥天女(sirī)、白伞(setacchattaṃ)、钩(aṅkuso)、旗帜(dhajaṃ)与卍字(sovattika)此八种世间吉祥物，最为殊胜、至上，故被称为“吉祥”。因此，此偈意在赞美佛陀为“人天吉祥”。

Ayaṃ panettha saṅkhepayojanā. Dhitimā samādhivanto aññadhārako arahattaphaladhārako arahattaphalase tacchattaṃ dhārento vā, yo yādiso buddho, saṃsāre saṃsāravaṭṭe, kāyikaṃ kāye pavattaṃ dukkhañca vaṭṭadukkhañca cetasi pavattaṃ dukkhañca vaṭṭadukkhañca, lokato lokahetu, anubhosi punappunaṃ abhavasi avedayi, naradevamaṅgalaṃ naradevānaṃ maṅgalabhūtaṃ, taṃ tādisaṃ buddhaṃ ahaṃ vande vandāmīti.

此为简要释义：具足坚忍、禅定、胜智(aññā)、阿罗汉果，或持有阿罗汉果白伞之佛陀——如是之佛，于轮回流转中，为世间故，反复经受了身心之苦及轮回之苦。彼是人天之吉祥。我礼敬如是之佛陀。

Tatiyavandanagāthāvaṇṇanā samattā.

第三礼敬偈释义圆满。

4.

4.

Bāttiṃsatilakkhaṇacitradehaṃ,Dehajjutiniggatapajjalantaṃ;

Paññādhitisīlaguṇoghavindaṃ,

三十二相庄严身，身光焕发而明耀，具足智慧坚忍戒德聚，

Vande munimantimajātiyuttaṃ.

我礼最后生牟尼。

4. Evaṃ [Pg.37] tatiyagāthāya buddhassa natvā idāni bāttiṃsatilakkhaṇacitradehantyādīhi chahi guṇehi thomitvā munino vanditukāmo bāttiṃsati lakkhaṇa citra deha ntyādigāthamāha. Ayaṃ pana ta ja ja gaṇa garudvaya yuttattā ekādasakkharehi lakkhitā upaṭṭhitā gāthāti daṭṭhabbā. Vuttañhi vuttodaye tjā jgā garunāyamupaṭṭhitā sā’’ti. Tassattho. Yassaṃ paṭipādaṃ tjā tajagaṇā ca jgājagaṇagarū ca garunā pādantagarunā ce yuttā, sā ayaṃ gāthā upaṭṭhitā nāmāti. Ettha ca eka garuke satipi dvigarukepi lakkhaṇasamānattā upaṭṭhitā gāthā nāmāti daṭṭhabbā. Tattha bāttiṃsati lakkhaṇa citra dehanti dvattiṃsamahāpurisalakkhaṇehi vicitraṃ sarīravantaṃ. Ettha ca dvīhi adhikaṃ tiṃsaṃ bāttiṃsati. Dvisaddassa bādeso. Lakkhiyati lakkhitabbaṃ buddhasarīraṃ etenāti lakkhaṇaṃ. Dihati upacayati vaḍḍhati vā ettha kusalā kusalanti dehaṃ, sarīraṃ. Dihadhātu upacaye vaḍḍhane vā ṇa. Bāttiṃsati mahāpurisalakkhaṇehi citraṃ vicitraṃ dehaṃ sarīraṃ yassa soti bāttiṃsatilakkhaṇacitradeho, muni labbhati.

4. 如是，于第三偈礼敬佛陀后，今欲以“三十二相庄严身”等六种功德赞叹牟尼，故说“三十二相庄严身”等偈。此偈由十一个音节构成，因具ta、ja、ja三音组及二长音节，当知为“Upaṭṭhitā”偈。正如《韵律学》(Vuttodaya)中所说：“若具tjā、jgā及长音，则为Upaṭṭhitā。”其义是：若每句具ta-音组、ja-音组、ja-音组及二长音节，且句末为长音节，此偈即名“Upaṭṭhitā”。此处当知，即使只有一个或两个长音节，因其特征相似，亦名为“Upaṭṭhitā”偈。其中，“三十二相庄严身”是指具三十二大士相之殊妙色身。此处，“三十二”(bāttiṃsati)是三十加二，`dvi`字音变为`bā`。能以此标识佛身，或佛身应以此标识，故名“相”(lakkhaṇa)。善与不善业于此增长、积聚，故名“身”(deha)，即身体。此由词根`dih`（积聚、增长义）加后缀`ṇa`构成。具足三十二大士相之庄严殊妙色身者，即是此偈所指之牟尼。

Idaṃ panettha dvattiṃsamahāpurisalakkhaṇasarūpassa saṅkhepa dassanaṃ. Suppatiṭṭhitapādo ca, āyatapaṇhi, dīghaṅguli, muduta luṇahatthapādo, jālahatthapādo, ussaṅkhapādo, eṇijaṅgho, ṭhitakova anonamanto ubhohi pāṇitalehi jāṇu kāni parimasati parimajjati, kosohitavatthaguyho, suvaṇṇa vaṇṇo kañcanasannibhattaco, sukhumacchavī, ekekalomo, uddhaggalomo, brahmujugatto, sattussado, sīhapubbaddha kāyo, citantaraṃso, nigrodhaparimaṇḍalo, samavaṭṭakkhandho, rasaggarasī, sīhahanu, cattālīsadanto, samadanto, aviraḷadanto, susukkadāṭho, pahūtajivho, brahmassaro karavīkabhāṇi, atinīlanetto, gopakhumo, uṇṇā bhamu kantare [Pg.38] jāto, uṇhīsasīso cāti dvattiṃsavidhāni honti mahāpurisalakkhaṇāni.

此为三十二大士相之简要说明：足底平正，足跟广长，手指纤长，手足柔软，手足有缦网相，足踝高显，小腿如鹿，站立不弯即能以双手触膝，阴藏相，身金色，皮肤细滑，一孔一毛，毛皆上靡，身形端直如梵天，七处隆满，上半身如狮子，两肩之间饱满，身如尼拘陀树之周正，双肩圆满，得上味相，颔如狮子，四十齿，齿皆平齐，齿皆紧密，齿白如雪，舌广而长，梵音，声如迦陵频伽，眼绀青色，睫如牛王，眉间白毫，顶有肉髻。此即三十二种大士相。

Tena vuttaṃ pātheyyavagge lakkhaṇasutte ‘‘katamāni tāni bhikkhave dvattiṃsamahāpurisassa mahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dve gatiyo bhavanti, anaññā. Sace agāraṃ ajjhāvasati rājā hoti cakkavatti…pe… sace khopana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammā sambuddho loke vivaṭacchado 1. idha bhikkhave mahā puriso suppatiṭṭhitapādo hoti. Yampi bhikkhave mahā puriso suppatiṭṭhitapādo hoti. Idampi bhikkhave mahā purisassa mahāpurisalakkhaṇaṃ bhavati 2. puna caparaṃ bhikkhave mahāpurisassa heṭṭhāpādatalesu cakkāni jātāni honti sahassārāni sanemikāni sanābhikāni sabbā kāraparipūrāni. Idampi bhikkhave mahāpurisassa mahāpurisa lakkhaṇaṃ bhavati 3. puna caparaṃ bhikkhave mahāpuriso āyatapaṇhī hoti 4. dīghaṅgulī hoti 5. mudutaluṇa hatthapādo hoti 6. jālahatthapādo hoti 7. ussaṅkhapādo hoti 8. eṇijaṅgho hoti 9. ṭhitakova anonamanto ubhohi pāṇitalehi jāṇukāni parimasati parimajjati 10. kosohitavatthaguyho hoti 11. suvaṇṇavaṇṇo kañcanasannibhattaco 12. sukhumacchavī hoti sukhumattā chaviyā rajojallaṃ kāye na upalimpati 13. ekekalomo hoti, ekekāni lomāni lomakūpesu jātāni 14. uddhaggalomo hoti. Uddhaggāni lomāni jātāni nīlāni añjanavaṇṇāni kuṇḍalā vattāni padakkhiṇāvattakajātāni 15. brahmujugatto hoti 16. sattussado hoti 17. sīhapubbaddha kāyo hoti 18. citantaraṃso hoti 19. nigrodhaparimaṇḍalo hoti, yāvatakvassa byāmo, tāva takvassa [Pg.39] kāyo 20. samavaṭṭakkhandho hoti 21. rasagga saggī hoti 22. sīhahanu hoti 23. cattālīsadanto hoti 24. samadanto hoti 25. aviraḷadanto hoti 26. susukkadāṭho hoti 27. pahūtajivho hoti 28. brahmassaro hoti karavīkabhāṇi 29. atinīlanetto hoti 30. gopakhumo hoti 31. uṇṇā bhamukantare jātā hoti odātā mudutūla sannibhā. Yampi bhikkhave mahāpurisassa uṇṇā bhamukantare jātā hoti odātā mudutūlasannibhā. Idampi bhikkhave mahāpurisassa mahāpurisalakkhaṇaṃ bhavati 32. puna caparaṃ bhikkhave mahāpuriso uṇhīsasīso hoti. Yampi bhikkhave mahāpuriso uṇhīsasīso hoti. Idampi bhikkhave mahāpurisassa mahāpurisalakkhaṇaṃ bhavati. Imāni kho tāni bhikkhave dvattiṃsamahāpurisassa mahāpurisa lakkhaṇānī’’ti. Etesaṃ pana dvattiṃsamahāpurisalakkhaṇānaṃ attho pacchā āvibhavissatīti.

如是在《长部·相经》(Lakkhaṇasutta)中说：“诸比丘，什么是三十二大士相？具备这些相的大士只有两种归宿，没有其他可能。如果他居家生活，就会成为转轮王……如果他舍家出家，就会成为阿罗汉、正等觉者，为世间揭去覆障。一者，诸比丘，大士足下安平。诸比丘，大士足下安平，这也是大士的大士相。二者，诸比丘，大士的足底生有轮相，具有千辐、轮辋和轮毂，一切部分都完整无缺。这也是大士的大士相。三者，诸比丘，大士足跟广长。四者，手指纤长。五者，手足柔软润泽。六者，手足有缦网相。七者，足踝高耸。八者，小腿如羚羊。九者，站立时不用弯腰，双手即可触及双膝并摩擦。十者，阴藏隐密如马。十一者，肤色如金，如同黄金般光亮。十二者，皮肤细滑，因为皮肤细滑的缘故，尘垢不染其身。十三者，一个毛孔只生一根毛。十四者，体毛向上生长，毛发绀青，右旋卷曲。十五者，身体端正挺直如梵天。十六者，七处饱满。十七者，上半身如狮子。十八者，两肩之间宽阔平满。十九者，身形比例如同尼拘律陀树，臂展与身高相等。二十者，颈项圆润。二十一者，味觉敏锐。二十二者，下颚如狮子。二十三者，具有四十颗牙齿。二十四者，牙齿平整。二十五者，齿不稀疏。二十六者，牙齿洁白。二十七者，舌头宽广。二十八者，声音如梵天般清澈，如同迦陵频伽鸟的鸣叫。二十九者，眼睛极其湛蓝。三十者，睫毛如牛王般浓密。三十一者，眉间白毫，洁白柔软如兜罗绵。诸比丘，大士眉间白毫，洁白柔软如兜罗绵，这也是大士的大士相。三十二者，诸比丘，大士头顶有肉髻。诸比丘，大士头顶有肉髻，这也是大士的大士相。诸比丘，这就是那三十二大士相。”至于此三十二大士相之义，将于后文阐明。

Dehajjutiniggatapajjalantanti bhagavato rūpakāyato nikkhantehi chabbaṇṇaraṃsīsaṅkhātehi obhāsehi parisamantato vijjotavantaṃ. Javati dibbatīti juti. Judhātuti. Nigacchati niccharatīti niggatā, rasmi. Nipubbagamudhātu ta. Pakārena jalate dibbate pajjalantaṃ. Ettha ca dehaniggatajutīti vattabbe chandānurakkhaṇatthaṃ padavipariyāyena dehajjutiniggatanti vuttaṃ. Tasmā dehato niggatā jutīti samāso daṭṭhabbo. Dehato rūpakāyato niggatehi niccharehi jutīhi raṃsīhi pajjalantaṃ yassa soti dehajjuti niggatapajjalanto, muni labbhati. Munino hi puratthimakāyato chabbaṇṇarasmiyo uṭṭhahitvā asītihatthaṭṭhānaṃ agga hesi. Pacchimakāyato dakkhiṇahatthato vāmahatthato chabbaṇṇā rasmiyo uṭṭhahitvā asītihatthaṭṭhānaṃ aggahesi. Upari kesantato paṭṭhāya sabbakesavattehi moragīvavaṇṇā rasmi [Pg.40] uṭṭhahitvā gaganatale asītihatthaṭṭhānaṃ aggahesi. Heṭṭhāpādatalehi pavāḷavaṇṇā rasmi uṭṭhahitvā ghanapathaviyaṃ asītihatthaṭṭhānaṃ aggahesi, evaṃ samantā asītihatthamattaṃ ṭhānaṃ chabbaṇṇā buddharasmiyo vijjotamānā vipphandamānā kañcanadaṇḍadīpikāhi niccharitvā ākāsaṃ pakkhandajālā viya catuddīpika mahāmeghato nikkhantavijjulatā viya vidhāviṃsūti vuttaṃ hoti. Tasmā dehajjutiniggatapajjalantanti thometīti.

“身光炽盛放射”(Dehajjutiniggatapajjalantaṃ)是指从世尊的色身所放射出的、名为六色光的光辉，遍布四方，炽盛照耀。因其迅速、闪耀，故名“光辉”(juti)，词根是ju。因其流出、放射，故名“放射”(niggatā)，即光线；词根是gamu，前缀是ni。它以特殊的方式燃烧、闪耀，故名“炽盛”(pajjalantaṃ)。此处虽可说“身出光辉”，但为随顺音韵而倒装为“身光出”。故应理解为“从身体放射出的光辉”这一复合词。牟尼(Muni)获得此“身光炽盛放射”，即其色身所放射出的光辉(光线)炽盛照耀。从牟尼身体前方放射出六色光芒，遍及八十肘处；从其身体后方、右手、左手也放射出六色光芒，各遍及八十肘处；从头顶发际处开始，所有头发都放射出孔雀颈色的光芒，直达天空八十肘处；从脚底放射出珊瑚色的光芒，穿透厚实的大地八十肘处。如是，佛陀的六色光芒在周围八十肘的范围内闪耀跃动，犹如从金色灯炬中放射出的火焰之网，又犹如从笼罩四洲(catuddīpika)的大云中迸发的闪电般四处奔流。因此说“身光炽盛放射”，此为赞叹之语。

Paññādhiti sīla guṇoghavindanti ettha paññāti sabbaññuta ñāṇaṃ. Dhitīti jhānamaggaphalasampayuttasamādhi. Sīlanti pacceka buddhāriyasāvakehi asādhāraṇaṃ suvisuddhaṃ catupārisuddhisīlaṃ. Oghanti samūhaṃ. Vindanti laddhaṃ. Pakārena yathāsabhāvaṃ sabbañeyyadhammaṃ vā jānāti paṭivijjhatīti paññā. Sabbaññuta ñāṇaṃ. Papubbañādhātu a. Sā panesā pajānanalakkhaṇā paṭivedhalakkhaṇā obhāsanalakkhaṇā ca, visayobhāsa rasā, asammohapaccupaṭṭhānā, samādhipadaṭṭhānā. Dhitisaddassa vacanattho heṭṭhā vuttoyeva. Sīlatīti sīlaṃ. Kāyavacīkammāni sammā dahati sammā ṭhapetīti attho. Atha vā sīlati samādhiyati kāyakammādīnaṃ susilya bhāvena na vippakiratīti sīlaṃ, sīlanti samādahanti cittaṃ etenāti vā sīlaṃ, catupārisuddhisīlaṃ. Sīladhātu a. Idaṃ pana patiṭṭhāpanalakkhaṇaṃ, dussilyaviddhaṃsanarasaṃ anavajjarasaṃ vā, soceyyapaccupaṭṭhānaṃ, hiriottappapadaṭṭhānaṃ. Guṇasaddassa vacanattho heṭṭhā vuttoyeva. Uhanati samūhaṃ karoti ettha avayavanti ogho, samūho. Upubbahanadhātu ṇa. Ussa o. Hanassa gho. Abhidhānappadīpikāṭīkāyaṃ pana ‘‘avayavaṃ byapiyati gacchatīti ogho’’ti vuttaṃ. Vindanaṃlabhanaṃ vindaṃ, vindiyittha labbhitthāti vā vindaṃ, paññā ca dhiti ca sīlañca taṃ guṇañcāti paññādhitisīlaguṇā, tesaṃ ogho samūhoti tathā, taṃ vindaṃ labhanaṃ yassāti paññādhitisīlaguṇoghavindo, muni[Pg.41]. Atha vā vindaṃ labhitabbaṃ paññādhitisīlaguṇoghaṃ yenāti paññādhitisīlaguṇoghavindo. Tatiyābahubbīhi samāsoyaṃ. Vindānaṃ labhitabbānaṃ paññādhitisīla saṅkhātānaṃ guṇānaṃ samūho atthīti attho. Taṃ.

于“Paññādhitisīlaguṇoghavinda”（慧、定、戒、德之流的获得者）中，paññā（慧）即一切知智(sabbaññutañāṇa)。dhiti（定）即与禅那(jhāna)、道(magga)、果(phala)相应的定(samādhi)。sīla（戒）即独觉佛(paccekabuddha)与圣弟子(ariyasāvaka)所不共之、极为清净的四遍净戒(catupārisuddhisīla)。ogha（流）即合集。vinda（得）即已得。以种种方式如实了知、通达一切所应知法，故为paññā（慧），即一切知智。其构成为：前缀pa，词根ñā，后缀a。此慧以了知为相，以通达为相，亦以光明为相；以照亮所缘为作用，以不迷惑为现起，以定为近因。dhiti一词之义已于下文述及。行持为sīla（戒），其义为善持、善安立身语二业。或谓，因善行身业等而不散乱，故为sīla（戒）；或谓，以此令心安住，故为sīla（戒），即四遍净戒。其构成为：词根sīl，后缀a。此戒以建立为相，以摧毁恶戒为作用，或以无过失为作用；以清净为现起，以惭与愧(hiriottappa)为近因。guṇa一词之义已于下文述及。于此积集、作合集之义，故为ogho（流），即合集。其构成为：前缀u，词根han，后缀ṇa；u转为o，han转为gho。而在《名称辞典》复注(Abhidhānappadīpikāṭīkā)中则说：“遍行于诸部分，故为ogho”。得、获得为vindaṃ；或已得、当得为vindaṃ。paññā、dhiti、sīla及彼之guṇa（功德），是为paññādhitisīlaguṇā，彼等之ogho（流）即合集，获得此流者，是为paññādhitisīlaguṇoghavindo，即牟尼。或者，应获得之paññādhitisīlaguṇogha为此人所获得，故为paññādhitisīlaguṇoghavindo。此为第三格多财释(Tatiyābahubbīhi)复合词。其义为：具有应获得之、名为慧、定、戒之诸功德的合集。即指彼。

Vandeti ahaṃ vandāmi. Muninti buddhaṃ. Munāti jānāti paricchindati vā hitāhitanti muni, buddho. Munadhātu ñāṇe i. Atha vā munāti jānāti ubho attheti muni, khandhādi loke tulaṃ āropetvā minanto viya ime ajjhattikā khandhā ime bāhirātiādinā nayena idhalokatthañca paralokatthañca bhagavā jānātīti attho. So panesa agāriyamuni, anāgāriyamuni, sekhamuni, asekhamuni, paccekamuni, munimuni cāti anekavidho. Tattha agāriyamunīti gihipi āgataphalo viññātasāsano. Anāgāriyamunīti tathārūpova pabbajito. Sekhamunīti satta sekkhā. Asekhamunīti khīṇāsavo. Paccekamunīti paccekabuddho. Munimunīti sammāsambuddho. Tesu pana idha munimuni adhippeto, taṃ muniṃ. Antimajātiyuttanti antimena carimabhavena yuttaṃ. Avasānaṃ amati gacchatīti antaṃ. Amadhātu ta. Massa no. Ante bhavo antimo, carimabhavo. Jānanaṃ nibbattanaṃ jāti, khandhānaṃ pavatti. Kammena janiyati nibbattiyatīti vā jāti. Upapattibhavo labbhati. Jānidhātuti. Dhātvanta lopo. Antimajātiyā yuttoti antimajātiyutto, muni. Āyatiñhi tīsu bhavesu paṭisandhijanakānaṃ sabba kilesānaṃ bodhipallaṅkeyeva aggamaggena samucchinditattā bhagavato anāgate punabbhavo natthi, tasmā ayaṃ ariyajāti pacchimattabhāvayuttoti vuttaṃ hoti.

Vande，即“我礼敬”。Muni，即佛陀。了知、辨别利与非利，故为muni（牟尼），即佛陀。其构成为：词根mun，义为“知”，后缀i。或谓，了知两种义利，故为muni。其义为：世尊(bhagavā)犹如在世间以蕴等为秤，衡量“此为内蕴，此为外蕴”等，以此方式了知此世之义利与他世之义利。此牟尼有多种：在家牟尼、出家牟尼、有学牟尼、无学牟尼、独觉牟尼、牟尼中之牟尼。其中，在家牟尼是指已证得道果、了知教法的在家人。出家牟尼是指同样情况的出家人。有学牟尼是指七有学。无学牟尼是指漏尽者。独觉牟尼是指独觉佛(paccekabuddha)。牟尼中之牟尼是指正等觉者。于此，意指牟尼中之牟尼，即彼牟尼。Antimajātiyuttaṃ（具最后生）即与最后之有(carimabhāva)相应。趣向终点，故为anta（终）。其构成为：词根am，后缀ta，m转为n。生于终点，故为antimo（最后），即最后之有。生起、产生为jāti（生），即诸蕴的相续。或谓，由业而生、而产生，故为jāti，即获得生有(upapattibhava)。其构成为：词根jāni，后缀ti，词根尾音脱落。与最后生相应，故为antimajātiyutto，即牟尼。因为在未来三有中能引生结生的所有烦恼，已在菩提座上为最上道(aggamagga)所断尽，故世尊在未来不再有后有。是故说，此圣生与最后身(pacchimattabhāva)相应。

Tena vuttaṃ dhammacakkapavattanasutte –

是故，于《转法轮经》(Dhammacakkapavattanasutta)中说：

‘‘Ñāṇañca medassanaṃ udapādi, akuppāme vimutti, ayamantimā jāti, natthidāni punabbhavo’’ti.

“于我，智与见生起；我之解脱不动摇，此为最后生，今后无再有。”

Ayaṃ [Pg.42] panettha saṅkhepayojanā. Bāttiṃsatilakkhaṇacitraṃ dehaṃ dvattiṃsamahāpurisalakkhaṇehi vicitraṃ rūpakāyavantaṃ, dehajjutiniggata pajjalantaṃ rūpakāyato niggatehi chabbaṇṇaraṃ sīhi parisamantato vijjotavantaṃ, paññādhitisīlaguṇo ghavindaṃ paññādhitisīlasaṅkhatānaṃ guṇānaṃ samūhaṃ labhanavantaṃ, vinditabbānaṃ paññādhitisīlasaṅkhātānaṃ guṇānaṃ samūhavantaṃ vā, antimajātiyuttaṃ carimabhavena carimattabhāvena vā yuttaṃ muniṃ buddhaṃ ahaṃ tīhi dvārehi sakkaccaṃ vande vandāmīti.

此为简要句解：我以三门恭敬礼敬彼牟尼、佛陀，其身由三十二相(bāttiṃsatilakkhaṇa)所庄严，其色身(rūpakāya)由三十二大士相(mahāpurisalakkhaṇa)所庄严；身光炽盛，从色身放射六色光芒(chabbaṇṇaraṃsi)遍照一切；其为慧、定、戒等功德之流的获得者，或谓，已得应获之慧、定、戒等功德之合集；其与最后之有(carimabhāva)或最后之身(carimattabhāva)相应。

Catutthavandanagāthāvaṇṇanā samattā.

第四礼敬偈释义究竟。

5.

5.

Pātodayaṃ bāladivākaraṃva,Majjhe yatīnaṃ lalitaṃ sirīhi;

Puṇṇindusaṅkāsamukhaṃ anejaṃ,Vandāmi sabbaññumahaṃ munindaṃ.

黎明初升如朝日，行者众中显德辉；面如满月无动摇，我礼一切智牟尼王。

5. Evaṃ catutthagāthāya buddhaṃ vanditvā idāni sirīhi lalitantyādīhi catūhi guṇehi thomitvā vanditukāmo pātodayantyādigāthamāha. Ayaṃ pana ta ta ja gaṇadvigarūhi yuttattā ekādasakkharehi lakkhitā indavajirā gāthāti daṭṭhabbā. Vuttañhi vuttodaye ‘‘indādikā tā vajirā jagāgo’’ti. Tassattho, yassaṃ paṭipādaṃ tā dveta gaṇā ca jagā jagaṇa garu ca go garu ca ce bhavanti, sā indā dikā indasaddaādikā vajirā vajirāgāthā nāmāti.

5. 如是，以第四偈礼敬佛陀后，今欲以“以众德而庄严”等四种功德赞叹礼敬，故说“黎明时分”等偈。此偈颂由两个ta格、一个ja格及两个长音节组成，以十一音节为特征，当知其为因陀罗金刚偈(indavajirā)。诚如《韵律学》(Vuttodaya)中所说：“Indavajirā为ta、ta、ja、ga、go。”其义为：若每句皆为两个ta格、一个ja格、一个长音节(garu)及另一个长音节(garu)，则此偈颂名为Indavajirā（因陀罗金刚偈）。

Tattha pātodayanti ettha pāto udayanti padacchedo kātabbo. Page pubbaṇhasamaye pācīnalokadhātuto uggatanti attho. Pāto page pācīnalokadhātuto udeti uggacchatīti pātodayo, sūriyo. Pātopubba udadhātu uggamane ayo, taṃ pātodayaṃ. Bāladivā karaṃ [Pg.43] vāti bāladivākaraṃ ivātipadacchedo. Bāladivākaraṃ vāti niggatābhinavasūriyaṃ viya. Ettha ca bāloti sampati jāto taruṇadārako potako vā. So hi balati assasitapassasitamattena jīvati na seṭṭhena paññājīvitenāti bālo, taruṇadārako. Baladhātu pāṇane jīvāyaṃ vā. Sūriyaraṃsinā divati dibbatīti divā. Divudhātu a. Atha vā dīyati khīyati andhakāro etenāti divā. Dīdhātu khaye a, vāgamo. Taṃ karotīti divākaro, divā divase vā karo ābhā yassāti divākaro, sūriyo. Bālasadiso divākaro bāladivākaro. Atha vā bālo iva divākaroti bāladivākaro, navuggatasūriyo. So pana ākāse nakkhattatārānaṃ majjhe sahassaraṃsīhi lalati vilāsati viyāti attho.

于此，“pātodayaṃ”应作“pāto udayaṃ”的词句划分。其义为：清晨，在早晨时分，从东方世界升起。清晨从东方世界升起、出现，故为“pātodaya”，即太阳。“pāto”为前缀，“ud”词根义为“升起”，加上后缀“a”，即是“pātodaya”，其宾格为“pātodayaṃ”。“bāladivākaraṃva”应作“bāladivākaraṃ iva”的词句划分，即犹如初升之新日。于此，“bālo”指刚出生的、年幼的孩童或幼崽。彼仅以出入息而活，不以殊胜的智慧而活，故为“bālo”，即年幼的孩童。“bal”词根义为“呼吸”或“存活”。以太阳的光芒而照耀、闪耀，故为“divā”。“divu”为词根，加后缀“a”。或者，黑暗因此而被毁坏、消尽，故为“divā”。“dī”为词根，义为“灭尽”，加后缀“a”，并插入“v”。造作白昼者，为“divākaro”；或于白昼有光芒者，为“divākaro”，即太阳。如孩童般的太阳，为“bāladivākaro”。或如孩童般创造白昼，故为“bāladivākaro”，即初升之日。其义为：彼于空中，在星宿之间，以千道光芒嬉戏、闪耀。

Yatīnanti bhikkhūnaṃ. Te hi yatanti uṭṭhahanti ghaṭanti vāyamanti kusale dhammeti yatīti vuccanti. Yata dhātu patiyatane vāyāme vā i. Atha vā yamanti uparamanti akusale dhammeti yatīti vuccanti. Yamudhātu uparame i. Dhātvantalopo. Tesaṃ yatīnaṃ. Lalitanti vilāsitaṃ. Lalati vilāsetīti lalito, muni. Laladhātu vilāse ta. Taṃ. Sirīhīti bhagavato kāyaṅgasobhaggapattehi sirīhi, bāttiṃsalakkhaṇāsītyā nubyañjanachabbaṇṇaraṃsīsaṅkhatehi sampattisirīhi vā. Katapuññe nissayatīti sirī. Sidhātu sevāyaṃ rapaccayo itthi liṅgajotakaīpaccayo ca. Katapuññehi seviyatīti vā sirī, sampatti. Mūlaṭīkāyaṃ pana ‘‘sirīti paññāpuññāna metaṃ adhivacana’’nti vuttaṃ. Yatīnaṃ bhikkhūnaṃ majjhe sirīhi lalitaṃ vilāsitanti sambandho. Ettha ca idaṃ vuttaṃ hoti, yathā pāto udito uggato sūriyo ākāse nakkhattatārānaṃ [Pg.44] majjhe sahassaraṃsīhi lalati vilāsati, evaṃ muni loke yatīnaṃ bhikkhūnaṃ majjhe bāttiṃsalakkhaṇā sītyānubyañjanachabbaṇṇaraṃsīhi alaṅkatehi sarīrasobhagga pattīhi sampattisirīhi lalati vilāsatīti.

“Yatīnaṃ”即比丘众。彼等于善法中努力、奋起、勤勉、精进，故被称为“yati”（行者）。“yata”词根义为“努力”或“精进”。或者，于不善法中止息，故被称为“yati”。“yamu”词根义为“止息”，词根尾音省略。“Tesaṃ yatīnaṃ”（于彼行者众中）。“Lalitaṃ”即“vilāsitaṃ”（闪耀）。闪耀、辉映者，为“lalito”，即牟尼。“lala”词根义为“闪耀”。“Sirīhi”即以世尊肢体的庄严，或以三十二相、八十随好、六色光合计而成的成就之吉祥。其依止于已作福业者，故为“sirī”。“si”词根义为“亲近”，加“ra”后缀及表女性的“ī”后缀。或为已作福业者所亲近，故为“sirī”，即成就。于《根本疏钞》(Mūlaṭīkā)中则说：“sirī是慧与福的同义词。”此句的关联为：于行者比丘众中，以诸吉祥而闪耀。于此，所说之义为：犹如清晨升起之日，于空中星宿之间，以千道光芒嬉戏、闪耀；如是，牟尼于世间行者比丘众中，以三十二相、八十随好、六色光所庄严的身体之庄严，以成就之吉祥而嬉戏、闪耀。

Puṇṇindusaṅkāsamukhanti puṇṇacandena sadisaṃ ānanasampannaṃ. Yathā hi cando kāḷapakkhe pāṭipadadivasato paṭṭhāya dine dine ūno hoti, evaṃ na munino mukhaṃ ānanaṃ ūnaṃ. Bhagavato pana mukhaṃ niccaṃ paripuṇṇacandamaṇḍalaṃ viya anūnaṃ hutvā sobhati, tasmā puṇṇasaddena visesetvā puṇṇindusaṅkāsamukhanti thometi. Soḷasakalehi pūretīti puṇṇaṃ. Pūradhātu ta, tassa ṇṇo. Idati nakkhattatārānaṃ issariyaṃ karotīti indu, ididhātu issariyaṃ u. Puṇṇaṃ paripuṇṇaṃ indu puṇṇindu, cando. Saṅkāsanti sadisaṃ. Saṅkāsasaddo hi upamāvācako nipāto. Vuttañhi

“Puṇṇindusaṅkāsamukhaṃ”指具足如满月般的面容。正如月亮于黑分月从初一日起日日亏减，牟尼的面容则无亏减。世尊的面容恒常如圆满的月轮，无有亏减而庄严，是故以“puṇṇa”（圆满）一词特别赞叹为“puṇṇindusaṅkāsamukhaṃ”（如满月之面）。以十六分充满，故为“puṇṇaṃ”（圆满）。“pūra”为词根，加后缀“ta”，“t”变为“ṇṇ”。主宰星宿，故为“indu”（月）。“idi”词根义为“主宰”，加后缀“u”。圆满、完满的“indu”，即“puṇṇindu”（满月），即“cando”（月亮）。“Saṅkāsaṃ”即“sadisaṃ”（相似）。“saṅkāsa”一词确为表示譬喻的不变词。诚如所说：

Subodhālaṅkāre –

于《善悟庄严论》(Subodhālaṅkāra)中——

‘‘Ivādi iva vā tulya, samānanibhasannibhā;

Yathā saṅkāsa tulita, ppakāsa patirūpakā’’tyādi.

“譬喻词如‘iva’、‘vā’、‘tulya’、‘samāna’、‘nibha’、‘sannibha’、‘yathā’、‘saṅkāsa’、‘tulita’、‘pakāsa’、‘patirūpaka’等。”

Puṇṇacandaṃ viya mukhati sobhatīti mukhaṃ, ānanaṃ. Mukhadhātu a. Puṇṇindunā saṅkāsaṃ sadisaṃ mukhaṃ ānanaṃ yassa soti puṇṇindusaṅkāsamukho, munindo. Taṃ. Munindassa pana puṇṇa candassa sahassaraṃsīhi sassiriko viya bhikkhūnaṃ majjhe bāttiṃsa mahāpurisa lakkhaṇāsītyānubyañjana paṭimaṇḍitehi sirīhi ca byāmappabhāparikkhittehi āveḷāveḷā yamakāyamakā gumbāgumbā hutvā viniccharantīhi ghanabuddharasmisaṅkhātehi alaṅkito sassirikamukho hotīti vuttaṃ hoti. Tasmā puṇṇindusaṅkāsamukhanti thometi.

如满月般显现、庄严，故为“mukhaṃ”（面），即“ānanaṃ”（颜）。“mukha”为词根，加后缀“a”。其面颜与满月相似、相同者，为“puṇṇindusaṅkāsamukho”（如满月面者），即牟尼之主。其宾格为“taṃ”。牟尼之主的面容，犹如具足千道光芒的圆满月轮般光辉，于比丘众中，以三十二大士相、八十随好所庄严的诸吉祥，以及由一寻光所围绕、盘旋、成双、成簇放射而出的稠密佛光所严饰，故说其面容光辉。是故赞叹为“puṇṇindusaṅkāsamukhaṃ”（如满月之面）。

Anejanti nittaṇhaṃ. Lābhālābhādiṃ paṭicca ejati kampatīti ejā, taṇhā. Ejadhātu kampane a, natthi ejā yassāti [Pg.45] anejo, munindo. Vuttañhi mahāniddesapāḷiyaṃ ‘‘lābhālābha yasāyasa nindāninda sukhadukkhehi na iñjatīti anejo, bhagavā labbhatī’’ti.

“Anejaṃ”即“nittaṇhaṃ”（无爱者）。缘于利得、非利得等而动摇、战栗，此为“ejā”（动摇），即是渴爱。“ej”词根义为“摇动”，加后缀“a”（构成ejā）。“a”为否定前缀，无“ejā”者，即为“anejo”（无动摇者），是牟尼之主。如《大义释》(Mahāniddesa)中所说：“于利得、非利得，声誉、不声誉，讥、誉，乐、苦中不动摇，故为“anejo”（无动摇者）。此谓世尊。”

Sabbaññunti paṭividdha sabbañeyyadhammaṃ. Saṅkharavikāralakkhaṇanibbāna paññattivasena pañcavidhaṃ sabbaṃ ñeyyadhammaṃ jānāti paṭivijjhati sīlenāti sabbaññū, munindo. Sabbasaddūpapada ñādhātu rū. Ettha ca sabbe saṅkhatadhammā saṅkharā nāma sakasakapaccayehi saṅkhariyantīti katvā. Viññattidvayaṃ lahutādittayañca vikāro nāma catūhi mahābhūtehi virūpaṃ kariyatīti katvā. Viññattidvayassa yathākkamaṃ cittajavāyodhātu cittajapathavī dhātūnaṃ visesaguṇattā, lahutādittayassa ca citto tvāhārajanipphannarūpānaṃ visesaguṇattā. Phassādidhammānaṃ phusanādilakkhaṇañca pathavīdhātvādīnaṃ kakkhaḷādilakkhaṇañca, cittassa ārammaṇavijānanalakkhaṇañca, nibbānassa santilakkhaṇañca, rūpassa ruppanalakkhaṇañca, nāmassa namanalakkhaṇañca, aniccatādittayāni ca upacayādicattāri lakkhaṇarūpāni ca lakkhaṇāni nāma lakkhiyanti etena lakkhitabbā dhammāti katvā. Asaṅkhatadhātunibbānaṃ nāma vānaṃ vuccati taṇhā, tato nikkhantanti katvā. Paricchedarūpaṃ itthipurisādighaṭapaṭādayo sabba vohāratthā ca paññatti nāma paññāpiyati pakārena ñāpiyatīti katvā. Ettha ca saṅkhāranibbānāni paramatthadhammā honti. Vikārādīsu pana vikāralakkhaṇāni paññattivisesattā visuṃ vuttāni. Imehi dvīhi vinimuttā pana paricchedarūpā sabbavohāratthā paññattīti vuttāti veditabbā. Apadāna aṭṭhakathāyaṃ pana ‘‘sabbaṃ atītādibhedaṃ hatthāmalakaṃ viya jānātīti sabbaññū’’ti vuttaṃ.

“一切智”(Sabbaññū)是指已通达一切应知之法者。了知、通达由行(saṅkhāra)、变异(vikāra)、相(lakkhaṇa)、涅槃(nibbāna)、假名(paññatti)所构成的五种一切应知法，故为“一切智”，是牟尼之主(munindo)。此词由前缀“sabba”(一切)与词根“ñā”(知)构成。于此，一切有为法(saṅkhatadhammā)，因由各自的因缘所造作，故名为“行”。两种表色(viññatti)与轻快性等三者名为“变异”，因其由四大种所变异而成。两种表色依次是心生风界与心生地界的特殊性质，而轻快性等三者是心生、时节生、食生色的特殊性质。触等诸法以触等为相，地界等以坚硬等为相，心以识知所缘为相，涅槃以寂静为相，色以变坏为相，名以朝向为相，无常等三相，以及积集等四种相色，皆名为“相”(lakkhaṇa)，因诸法由此而被识知。无为界的涅槃(asaṅkhatadhātunibbāna)，[其中]渴爱(taṇhā)被称为“织(vāna)”，因其已出离(nikkhanta)于彼，故[称涅槃]。范围色(paricchedarūpa)，如男、女、瓶、衣等，以及一切世俗所指，皆名为“假名”(paññatti)，因其被施设、被认知。于此，行与涅槃是胜义法(paramatthadhammā)。而在变异等中，变异与相因是特殊假名而被分别述说。当知，除此二者(变异与相)外，范围色与一切世俗所指，则被称为“假名”。于《譬喻义注》(Apadāna Aṭṭhakathā)中则说：“如庵摩罗迦果(hatthāmalaka)在手中，了知过去等一切差别，故为一切智。”

Sabbaññūti ca kamasabbaññū, sakiṃ sabbaññū, satatasabbaññū, satti sabbaññū, ñātasabbaññū cāti pañcavidhā hoti sabbaññū. Tattha yathākkamaṃ sabbaṃ jānanadhammo kamasabbaññū nāma. Ekāvajjanena javanavārena [Pg.46] jānitabbaṃ catusaccadhammaṃ jānanadhammo sakiṃsabbaññū nāma. Cakkhuviññāṇādīnaṃ niyatārammaṇattaṃ jānanadhammo satatasabbaññū nāma. Ekappahārena sabbadhammaṃ jānanasamattho dhammo sattisabbaññū nāma. Āvajjanābhedena jānitabbaṃ sabbadhammaṃ jānanadhammo ñātasabbaññū nāma. Tesu ca sakiṃ sabbaññū sattisabbaññūvasena dve dhammā maggañāṇāniyeva. Tadavasesā sabbaññutañāṇāni honti. Taṃ sabbaññuṃ.

“一切智”有五种：次第一切智(kamasabbaññū)、一刹那一切智(sakiṃsabbaññū)、常时一切智(satatasabbaññū)、能力一切智(sattisabbaññū)和已知一切智(ñātasabbaññū)。其中，能次第了知一切法的法，称为次第一切智；能以一个转向与速行过程了知应知的四谛法的法，称为一刹那一切智；能了知眼识等具有固定所缘的法，称为常时一切智；能一次性了知一切法的能力的法，称为能力一切智；能通过不同转向了知应知的一切法的法，称为已知一切智。在这些一切智中，一刹那一切智和能力一切智二者唯是道智(maggañāṇa)。其余的则是一切知智(sabbaññutañāṇa)。向彼一切智者[致敬]。

Munindanti ettha munisaddassa attho heṭṭhā vuttoyeva. Munīnaṃ indo issaro munindo, taṃ munindaṃ ahaṃ vandāmīti sambandhoti.

关于“牟尼主”(Muninda)一词，“牟尼”的含义已在前面解说。诸牟尼之主、自在者，即为牟尼主(munindo)，此与“我礼敬彼牟尼主”之句相关联。

Ayaṃ panettha saṅkhepayojanā. Pātodayaṃ pageva udayaṃ uggataṃ, bāladivākaraṃva navuggatasūriyamāṇavoiva, yatīnaṃ bhikkhūnaṃ majjhe sirīhi bāttiṃsamahāpurisalakkhaṇā sītyānubyañjanasampattisaṅkhātehi sirīhi lalitaṃ vilāsitaṃ, puṇṇindusaṅkāsamukhaṃ puṇṇacandena sadisaṃ ānanavantaṃ, anejaṃ nittaṇhaṃ, lokadhammehi aniñjanaṃ vā, sabbaññuṃ sabbadhamma vijānantaṃ, munindaṃ buddhaṃ sakkaccaṃ tīhi dvārehi ahaṃ vandāmīti.

此处为简要释义。犹如黎明时分初升的太阳，亦如新升起的年轻太阳，于诸行者、比丘众中，以三十二大士相(bāttiṃsamahāpurisalakkhaṇa)与八十随形好圆满之庄严而华美，面如满月，无动摇(anejaṃ)、无渴爱(nittaṇhaṃ)，或不为世间法所动，是一切知者(sabbaññuṃ)，了知一切法，我今以三门至诚礼敬彼佛陀、牟尼之主。

Pañcamavandanagāthāvaṇṇanā samattā.

第五礼敬偈释义毕。

6.

6.

Upetapuñño varabodhimūle,Sasenamāraṃ sugato jinitvā;

Abojjhi bodhiṃ aruṇodayamhi,Namāmi taṃ mārajinaṃ abhaṅgaṃ.

具足福德善逝于殊胜菩提树下，战胜魔罗及其军队；于黎明时分证得菩提，我今礼敬彼不败的降魔者。

6. Evaṃ pañcamagāthāya munindaṃ vanditvā idāni mārajinaguṇena thomitvā vanditukāmo upetapuñño tyādigāthamāha. Ayaṃ pana ja ta ja gaṇa dvigaruyuttattā ekādasakkharehi lakkhitā upendavajirāgāthāti daṭṭhabbā. Vuttañhi vuttodaye ‘‘upādikā [Pg.47] sāva jatā jagā go’’ti. Tassattho, yassaṃ paṭipādaṃ jatā jagaṇa tagaṇā ca jagā jagaṇagarū ca go garu ca ce siyā, sāva sāgāthāeva upādikā upasaddādikā indavajirāgāthā nāmāti.

6. 如是，以第五偈礼敬牟尼主后，今欲以赞叹降魔功德而礼敬，故说“具足福德”(Upetapuñño)等偈。此偈由十一音节构成，其格律为 ja-gaṇa、ta-gaṇa、ja-gaṇa 及两个长音节，当知是优频陀金刚偈(Upendavajirā)。如《韵律学》(Vuttodaya)中所说：“upādikā sāva jatā jagā go”。其义为：若于每一句中，有 ja-gaṇa 与 ta-gaṇa (jatā)，ja-gaṇa 与长音节 (jagā)，以及一个长音节 (go)，彼偈即名为“upādikā”，即以“upa”词开头的因陀罗金刚偈。

Upetapuñño yo sugato varabodhimūle sasena māraṃ jinitvā aruṇodayamhi bodhiṃ abojjhi mārajinaṃ abhaṅgaṃ, taṃ sugataṃ ahaṃ namāmīti sambandho. Tattha upetapuññoti sampannadānasīlādipāramīpuññavā. Dānasīlādi pāramīpuññena samannāgato vā. Dānasīlādipāramīpuññena upeto samupeto upagato samupagato sampanno samannāgatoti attho. Ayaṃ panettha vacanattho, upanno sampanno hutvā eti gacchati pavattatīti upetaṃ, puññaṃ. Upapubbaidhātu gatiyaṃ ta. Punāti attano kārakanti puññaṃ, pāramīpuññaṃ labbhati. Pudhātu pīṇane sodhane vā ṇyo. Tassa ño. Tattha attano kārakanti punappunaṃ pavattiyā sacittasantatiñca saṃjanitapaṇītarūpavisaṭena sanissaya rūpasantatiñca punāti pīṇeti sodheti vāti attho. Ayaṃ paṭisambhidāmaggagaṇṭhipade vutto. Pūreti ajjhāsayanti vā puññaṃ. Pūradhātu ṇya. Yo puggalo puññaṃ karoti tassa ajjhāsayaṃ pūretīti attho.

“具足福德的善逝，在殊胜菩提树下，战胜魔罗及其军队，于黎明时分证得菩提，我今礼敬彼战胜魔罗、不败的善逝”——此为（偈颂的）文句关联。“具足福德”(Upetapuñña)是指圆满布施、持戒等波罗蜜福德者，或指具足布施、持戒等波罗蜜福德者。其义为具足、圆满、达成、成就布施、持戒等波罗蜜福德。此处的词义分析是：`upeta`(具足)是因其已生起、已圆满而行进、流转。由前缀`upa`加意为“行”的词根`i`构成。`puñña`(福德)是因其“净化(punāti)作业者(kāraka)”，故为福德，可获波罗蜜福德。由意为“滋养”或“净化”的词根`pu`加`ṇya`后缀构成，`ṇya`转为`ño`。其义为：通过不断生起，凭借所生起的殊胜色法的扩散，净化自心相续及所依的色法相续。此说出自《无碍解道疑难义释》(Paṭisambhidāmagga-gaṇṭhipada)。又或者，`puñña`是因其“满足(pūreti)意乐(ajjhāsaya)”。由词根`pūra`加`ṇya`后缀构成。其义为：行福德之人，能满足其意乐。

Atha vā pujjañca bhavaṃ nibbattetīti puññaṃ. Nibbattitaddhitāyaṃ. Pūja padaṃ ṇyapaccayo. Yo puññaṃ karoti, tassa pūjitabbaṃ bhavaṃ pavattetīti attho. Tena vuttaṃ sammohavinodanī aṭṭhakathāyaṃ ‘‘punāti attano kārakaṃ pūreti cassa ajjhāsayaṃ pujjañca bhavaṃ nibbattetīti puñño’’ti. Mūlaṭīkāyañca ‘‘punātīti sodheti apuññaphalato dukkhasaṃkilesato ca hitajjhāsayena puññaṃ karotīti taṃ nipphādanena kārakassajjhāsayaṃ pūretīti puñño. Pūrako pujjanibbattako ca niruttilakkhaṇena puññoti veditabbo’’ti vuttaṃ[Pg.48]. Visuddhimaggamahāṭīkāyañca- ‘‘punāti attano santānaṃ apuññaphalato dukkhasaṃkilesato ca visodhetīti puññaṃ. Hitasukhajjhāsayena puññaṃ karotīti taṃnipphādanena kārakassa ajjhāsayaṃ pūreti, pujjabhavaṃ nibbattetīti vā puññaṃ. Iti pūrako pujjanibbattako ca niruttinayena puññanti veditabbo’’ti vuttaṃ. Upetaṃ sampannaṃ puññaṃ pāramīpuññaṃ yassa soti upetapuñño, sugato labbhati.

或者说，福业能生起应供之存在，故为福。此为生起义的词缀。此词源自“pūja”一词，加上“ṇya”后缀。作福的人，能令应受供养之存在生起，此即其义。因此在《痴论破除》(Sammohavinodanī)义注中说：‘净化其造作者，满足其意向，且能生起应供，故称为福。’在《根本疏》(Mūlaṭīkā)中也说：‘“净化”是指从不善业的果报之苦和烦恼染污中清净；以利益心作福，通过行善的成就来满足行善者的意向，故称为福。满足者和能生应供者，通过词源的解释，应当理解为福。’在《清净道论大疏》(Visuddhimaggamahāṭīkā)中也说：‘净化自身的相续，从不善业的果报之苦和烦恼染污中清净，故称为福。以利益和快乐的心行善，通过行善的成就来满足行善者的意向，或者能生起应供，故称为福。因此，满足者和能生应供者，按照词源的解释，应当理解为福。’具足圆满的福业、波罗蜜福业的人，被称为具福者，此指善逝。

Varabodhimūleti uttamassa bodhirukkhassa samīpe. Tattha varoti varitabbo patthitabbo icchitabboti vā varo. Bodhimūleti ettha bodhīti vuccati rukkhopi, maggopi, sabbaññutañāṇampi, nibbānampi. Tattha hi bodhirukkhamūle paṭhamābhi sambuddhoti ca, antarā ca bodhiṃ antarā ca gayanti ca āgataṭṭhāne rukkho. Bodhīti vuccati catūsu maggesu ñāṇanti āgataṭṭhāne maggo. Pappoti bodhiṃ varabhūri medhasoti āgataṭṭhāne sabbaññutañāṇaṃ. Patvāna bodhiṃ amataṃ asaṅkhatanti āgataṭṭhāne nibbānaṃ bodhīti vuccati. Idha pana bodhirukkhoti adhippeto. Ayaṃ pana tesaṃ vacanattho. Bujjhati abujjhi bujjhissati cattāri ariyasaccāni sabbaṃ ñeyyadhammampi etthāti bodhi, bodhirukkho. Budhadhātu ṇi. Bujjhati cattāri saccānīti bodhi, maggo. Bujjhati sabbañeyyadhammanti bodhi, sabbaññutañāṇaṃ. Ariyena bujjhitabbanti bodhi, nibbānaṃ labbhati. Varo uttamo bodhirukkhoti varabodhi, tassa mūlaṃ samīpaṃ varabodhimūlaṃ, tasmiṃ.

“于殊胜菩提树下”(Varabodhimūle)意为在最上的菩提树附近。其中，“殊胜”(vara)是应选择、应希求或应渴望之义。“菩提树下”(Bodhimūle)中的“菩提”(bodhi)，可指树木、道、一切知智、涅槃。在“于菩提树下初成正觉”及“于菩提与伽耶之间”等文句中，指的是树木。在“所谓菩提，即四道中之智”的文句中，指的是道。在“有慧者得殊胜广大菩提”的文句中，指的是一切知智。在“证得菩提、不死、无为”的文句中，指的是涅槃。然于此处，意指菩提树。以下是这些词的含义：于此觉悟、已觉悟、将觉悟四圣谛及一切所应知法，故为菩提，即菩提树。词根为 budh。觉悟四圣谛，故为菩提，即道。觉悟一切所应知法，故为菩提，即一切知智。圣者所应觉悟，故为菩提，即涅槃。殊胜、最上之菩提树为殊胜菩提(varabodhi)，其根部附近为殊胜菩提树下(varabodhimūlaṃ)，于彼处。

Sasenamāranti saha senāya pavattaṃ mārarājaṃ. Tattha siyati bandhiyatīti senā. Sidhātu bandhaneyu. Tāya saha pavattatīti saseno, mārarājā. Anatthe niyojento guṇamāraṇena satte māretīti māro. Maradhātu ṇa. Sattānaṃ kusalaṃ māreti vināsetīti vā māro. Saseno ca so māro cāti sasenamāro, mārarājā. Taṃ[Pg.49]. Jinitvāti pade kammaṃ. Upetapuñño yo sugatoti sambandho. Sugatasaddassa attho heṭṭhā vuttoyeva.

“有军之魔罗”(Sasenamāraṃ)指与军队共行之魔罗王。其中，“军”(senā)者，于此被束缚，故为军。由‘si’词根（意为束缚）构成。与彼军共行，故为“有军”(saseno)，即魔罗王。“魔罗”(māra)者，因其令众生行于无益，以坏其德而杀害众生，故为魔罗。由‘mar’词根加‘ṇa’后缀。或谓其杀害、毁坏众生之善，故为魔罗。彼有军之魔罗，即为有军魔罗，即魔罗王。此（有军魔罗）是“战胜”(jinitvā)一词的宾语。此（战胜）与主语“彼具福之善逝”(upetapuñño yo sugato)相关联。“善逝”一词之义，已于前述。

Jinitvāti visākhapuṇṇamiyaṃ buddhadine anatthaṅgateyeva sūriye pāramīpuññatejena vijayitvāti attho. Abojjhīti paṭivijjhi adhigami vā. Bodhinti anuttaraṃ sammā sambodhiṃ, arahattamaggasabbaññutañāṇanti attho. Sabbaññuta ñāṇapadaṭṭhānañhi maggañāṇaṃ, maggañāṇapadaṭṭhānañca sabbaññutañāṇaṃ bodhīti vuccati. Taṃ bodhiṃ.

“战胜”(Jinitvā)的意思是说在毘舍佉(Visākhā)月圆日的佛陀日，太阳还未落山时，凭借波罗蜜的福德力量获得了胜利。“觉悟”(Abojjhi)意思是通达或证得。“菩提”(Bodhi)指的是无上的正等正觉，也就是阿罗汉道智和一切知智。道智是一切知智的近因，一切知智也是道智的近因，故称为菩提。那样的菩提。

Aruṇodayamhīti aruṇaudayamhīti padacchedo. Aruṇuggamanavelāyanti attho. Tattha āsamantato ālokaṃ karonto unati gacchatīti aruṇo. Āpubbaunadhātu gatimhi ṇa. Ākārassa rasso. Rakārāgamo. Nassa ṇo. Sūriyassa udayato pubbe uggataraṃsi aruṇo nāmāti attho. Vuttañhi dasakanipāta aṅguttarapāḷiyaṃ ‘‘sūriyassa bhikkhave udayato etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ yadidaṃ aruṇuggaṃ, evameva kho bhikkhave kusalānaṃ dhammānaṃ etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ yadidaṃ sammādiṭṭhī’’ti. Yaṃ sandhāya vuttaṃ abhidhānappadīpikāyaṃ ‘‘sūrassodayato pubbu, ṭṭhitaraṃsi siyāruṇo’’ti. Abhidhānappadīpikāṭīkāyaṃ pana ‘‘aruṇavaṇṇatāya arati gacchatīti aruṇo’’ti vuttaṃ. Udeti uggacchatīti udayo, sūriyo. Udidhātu a. Udayassa sūriyassa aruṇo uggataraṃsīti aruṇodayo. Tassaṃ aruṇuggamanavelāyaṃ. Bodhiṃ abojjhīti sambandho.

“于拂晓时”(Aruṇodayamhi)即“拂晓”(aruṇa)与“升起”(udaya)的词语分解，意为黎明曙光初现之时。“拂晓”(aruṇa)指从四面八方放光，逐渐升起者。此词源自“ā”前缀与“un”动词词根（意为行进），加上“ṇa”后缀。其中“ā”变为短音“a”，增加辅音“r”，而“n”变为“ṇ”。意思是太阳升起之前，发出更强烈光芒者，名为拂晓。如《增支部》(Aṅguttaranikāya)第十集中说：‘诸比丘，太阳升起之前，曙光是前行、是前相；诸比丘，同样地，善法生起之前，正见是前行、是前相。’《名称辞典》(Abhidhānappadīpikā)中说：‘太阳升起前，已现之光为拂晓。’《名称辞典疏》(Abhidhānappadīpikāṭīkā)中则说：‘因其色红而行，故为拂晓。’“升起”(udaya)意思是上升，此指太阳。此词源自“ud”词根，加上“a”后缀。太阳升起前的拂晓之光，即为“拂晓时”(aruṇodayo)。在那拂晓曙光初现之时，与“证得菩提”相关联。

Bhagavā hi visākhapuṇṇamiyaṃ anatthaṅgateyeva sūriye mārabalaṃ vidhametvā cīvarūpari patamānehi bodhirukkhaṅkarehi rattapavāḷapallavehi viya pūjayamāno rattiyā paṭhamayāme pubbenivāsaṃ anussaritvā majjhimayāme dibbacakkhuṃ visodhetvā pacchimayāme paṭiccasamuppādaṃ anulomapaṭilomaṃ manasikaritvā ānāpānacatutthajjhānaṃ nibbattetvā tadeva pādakaṃ katvā mahāvajirañāṇasaṅkhātaṃ [Pg.50] vipassanaṃ vaḍḍhetvā maggapaṭipāṭiyā adhigatena catutthamaggañāṇena sabbakilese khepetvā yadā aruṇo uggamissati, tadā sabbaññutañāṇādisabba buddhaguṇe paṭivijjhi adhigamīti vuttaṃ hoti.

世尊确实是在毘舍佉(Visākhā)月圆日太阳尚未西沉时，就击败了魔军，被如红珊瑚嫩芽般的菩提树枝芽落在袈裟上所供养。于初夜时分，他忆念宿命；于中夜时分，他清净天眼；于后夜时分，他顺逆思惟缘起法，生起安般念第四禅，并以此为基础，增长名为大金刚智的观(vipassanā)，依循道次第，以第四道智断尽一切烦恼。当黎明升起时，证得了以一切知智为首的一切佛陀功德。

Mārajinanti pañcamārānaṃ vijitāviṃ. Devaputta kilesābhi saṅkhārakhandhamaccusaṅkhāte pañcamāre jināti ajini jinissatīti mārajino, sugato. Devaputtakilesābhisaṅkharasaṅkhataṃ mārattayaṃ jināti ajini, khandhamaccusaṅkhataṃ māradvayaṃ avassaṃ jinissatīti attho. Yadi evaṃ kasmā vijitāvinti vuttanti. Aviraddhaṃ ekantena jiyamānattāti. Abhaṅganti sasenamārassa bhañjituṃ viddhaṃsituṃ asamatthaṃ. Yassa kassaci bhañjituṃ viddhaṃsituṃ asamatthaṃ vā. Tatrāyaṃ vacanattho. Mārena yena kenaci bhañjituṃ na sakkotīti abhaṅgo, tena vā na bhañjiyati na viddhaṃsiyatīti abhaṅgo, sugato. Napubba bhanjadhātu ta. Tassa dhātvantena gakārādeso. Atha vā bhanjati viddhaṃsatīti bhaṅgo, māro. Yo koci vā. Natthi bhaṅgo māro yo koci vā yassāti abhaṅgo, sugato. Taṃ abhaṅgaṃ. Tanti sugataṃ. Mārajinaṃ abhaṅgaṃ taṃ sugataṃ ahaṃ namāmīti sambandho.

降魔者(Mārajina)，即战胜五魔者。天子魔、烦恼魔、行魔、蕴魔、死魔，于此五魔，彼已战胜、正在战胜、将要战胜，故名降魔者、善逝(Sugata)。天子魔、烦恼魔、行魔此三魔，彼已战胜；蕴魔与死魔此二魔，亦必将战胜，此为其义。若然，何故说为“战胜者”？因（诸魔）被毫无障碍、彻底地战胜之故。不可摧毁(Abhaṅga)，谓魔军无法破坏与粉碎，或任何（力量）皆无法破坏与粉碎。此中语义为：任何魔皆不能破坏之，故名“不可摧毁”，指善逝。或谓，彼不为任何魔所破坏或粉碎，故名“不可摧毁”，指善逝。此词由词根“bhañj”构成，其词根尾音变为“g”。或谓，能破坏与粉碎者，即是破坏者(bhaṅga)，此指魔，或任何其他（破坏者）。于彼，无有魔或任何其他破坏者，故名“不可摧毁”，指善逝。此“不可摧毁”者，即是善逝。“我礼敬彼降魔、不可摧毁之善逝”，此乃其关联。

Imissaṃ pana gāthāyaṃ ekanipātajātakaṭṭhakathāyaṃ, apadānaṭṭhakathāyañca āgatanayena buddhassa māravijayādiṃ sotujanānaṃ bahussutatthaṃ saṅkhepena veditabbaṃ. Bodhi satto hi mahāsampattiṃ anubhavitvā hatthagataṃ cakkavattirajjaṃ kheḷapiṇḍaṃ viya anapekkho chaṭṭetvā ekūnatiṃsavasse āsaḷhipuṇṇamāya uttarasaḷhanakkhattena yutte mahābhinikkhamaṃ nikkhamitvā anomanadītīre ghaṭīkārabrahmunā dinnaṃ arahatta dhajabhūtaṃ aṭṭhaparikkhāraṃ paṭiggahetvā nivāsetvā samaṇapabbajjaṃ katvā chabbassāni dukkarakārikaṃ caritvā nigrodharukkhamūle senanigame senakuṭumbikassa dhītarāya sujātāya saha satasahassagghiyā [Pg.51] suvaṇṇapātiyā dinnaṃ sabbaṃ appodakaṃ madhupāyāsaṃ ekaṭṭhitālapakkappamāṇaṃ ekūnapaññāsālopaṃ paribhuñjitvā sāyanhasamaye devatāhi alaṅkatena maggena bodhirukkhābhimukho gacchante antaramagge sotthiyena nāma tiṇahārakena dinnaṃ aṭṭhamuṭṭhikatiṇaṃ gahetvā bodhimaṇḍaṃ āruyha idaṃ ṭhānaṃ sabbabuddhānaṃ avijahitaṃ acalaṭṭhānaṃ kilesabhañjanaṭṭhānanti ñatvā tāni tiṇāni agge gahetvā cālesi. Tāvadeva cuddasahattho pallaṅko ahosi. Tānipi tiṇāni tathārūpena saṇṭhānena santhariṃsu saṇṭhahiṃsu vā. Yathārūpaṃ sukusalopi vicittakāro vā potthatāro vā ālikhitumpi samattho natthi. Bodhi satto bodhikhandhaṃ piṭṭhito katvā puratthābhimukho daḷhamānaso hutvā –

于此偈颂，为令听闻者多闻故，当依《一集本生义注》(Ekanipātajātakaṭṭhakathā)与《《本行》义注》(Apadānaṭṭhakathā)所载之法，简要了知佛陀战胜魔罗等事。菩萨(Bodhisatta)享受大福报后，却对唾手可得的转轮王位毫无留恋，如弃唾团般舍弃。二十九岁时，于阿沙荼月(Āsāḷha)月圆日，值遇北沙罗宿(Uttarāsaḷha-nakkhatta)之际，行大出离(mahābhinikkhama)。于阿诺玛(Anomā)河畔，从陶师梵天(Ghaṭīkāra-brahmā)处，领受了作为阿罗汉旗帜的八资具(aṭṭhaparikkhāra)，穿上后，行沙门出家。苦行六年，于尼拘律树(nigrodharukkha)下，食用了塞那村(Senānigama)家长塞那之女善生(Sujātā)以价值十万的金钵所供养、大小如独核熟棕榈果、不掺水的全部乳糜，共计四十九口。傍晚时分，沿诸天所饰之道，走向菩提树(bodhirukkha)。途中，从名为吉祥(Sotthiya)的割草人处，取得八把草。登上菩提道场(bodhimaṇḍa)，了知“此乃一切诸佛不舍之处、不动之处、破除烦恼之处”，遂手持草端而摇。随即化成一个十四肘高的座位(pallaṅka)。那些草也以某种形态铺设或安立，其形貌，即使是善巧的画师或织师亦无法描绘。菩萨背靠菩提树干，面向东方，心意坚定——

‘‘Kāmaṃ taco ca nhāru ca, aṭṭhi ca avasussatu;

Upasussatu nisesaṃ, sarīre maṃsalohita’’nti.

“任皮、筋、骨枯槁；身中肉与血，尽皆干涸。”

Na tveva sammāsambodhiṃ apatvā imaṃ pallaṅkaṃ bhindissāmīti asanisatasannipātenapi abhejjarūpaṃ taṃ pallaṅkaṃ abhañjitvā nisīdi. Tasmiṃ samaye māro devaputto siddhatthakumāro ‘‘mayhaṃ vasaṃ atikkamitukāmo, na dāni assa atikkamituṃ dassāmī’’ti mārabalassa santikaṃ gantvā etamatthaṃ ārocetvā māraghosanaṃ nāma ghosāpetvā mārabalaṃ ādāya nikkhami. Sā mārasenā mārassa purato dvādasa yojanā honti. Dakkhiṇato ca vāmato ca dvādasa yojanā. Pacchato cakkavāḷapariyantaṃ katvā ṭhitā, uddhaṃ navayojanubbedhā. Yassā unnādantiyā unnādasaddo yojanasahassato paṭṭhāya pathavīundriyasaddo viya suyyati. Atha māro devaputto diyaḍḍhayojanasatikaṃ girimekhalaṃ nāma hatthiṃ abhirūhitvā bāhusahassaṃ māpetvā nānāvudhāni aggahesi. Avasesāyapi māraparisāya dve janā ekasadisaṃ [Pg.52] āvudhaṃ na gaṇhiṃsu. Nānappakāravaṇṇā nānappakāra mukhā hutvā mahāsattaṃ ajjhottharamānā āgamaṃsu.

“若未证得无上正等觉，我绝不解开此跏趺坐。”他便坐于此座，决意不破；此座纵使百雷齐下亦不可摧毁。此时，魔罗天子思忖：“悉达多太子(Siddhatthakumāra)欲超越我之势力，我绝不能让他得逞！”于是前往魔军处，告知此事，令人发出名为‘魔罗宣告’之声，率领魔军出发。那魔军在魔罗前方有十二由旬，左右各有十二由旬，后方则遍满至轮围山(cakkavāḷa)边，向上高达九由旬。其喧嚣之声，从千由旬外传来，犹如大地崩裂之声。其后，魔罗天子骑上名为‘山带’(Girimekhala)、身高一百五十由旬的大象，化现千臂，手持各种武器。其余魔众，无二人所持武器相同。他们化作种种形色、种种面貌，向大士(mahāsatta)铺天盖地而来。

Dasasahassacakkavāḷadevatā pana mahāsattassa thuti yo vadamānā aṭṭhaṃsu. Sakko devarājā vijayuttarasaṅkhaṃ dhamamāno aṭṭhāsi. So kira saṅkho vīsahatthasatiko hoti. Sakiṃ vātaṃ gāhāpetvā dhamanto cattāro māse saddaṃ karitvā nissaddo hoti. Mahākāḷanāga rājā atirekapadasatena vaṇṇaṃ vadanto aṭṭhāsi. Mahābrahmā setacchattaṃ dhārayamāno aṭṭhāsi. Māra bale pana bodhimaṇḍalaṃ upasaṅkamante tesaṃ ekopi ṭhātuṃ nāsakkhi. Sammukha sammukhaṭṭhāneneva palāyiṃsu. Kāḷo nāma nāgarājā pathaviṃ nimujjitvā pañcayojanasatikaṃ mantirakanāgabhavanaṃ gantvā ubhohi hatthehi mukhaṃ pidahitvā nipanno. Sakko vijayuttarasaṅkhaṃ piṭṭhiyaṃ katvā cakkavāḷamukha vaṭṭiyaṃ aṭṭhāsi. Mahābrahmā setacchattaṃ koṭiyaṃ gahetvā brahmalokameva agamāsi. Ekadevatāpi ṭhātuṃ samattho nāma nāhosi. Mahāpuriso ekakova nisīdi. Māropi attano parisaṃ āha ‘‘tāta suddhodanaputtena siddhatthena sadiso añño puriso nāma natthi, mayaṃ sammukhā yuddhaṃ dātuṃ na sakkhissāma, pacchā bhāgena dassāmā’’ti. Mahāpurisopi tīṇi passāni oloketvā sabbadevatānaṃ palāyitattā suññāni addasa. Puna uttarapassena mārabalaṃ ajjhottharamānaṃ disvā ‘‘ayaṃ ettako jano maṃ ekakaṃ sandhāya mahantaṃ vāyāmaṃ karoti, imasmiṃ ṭhāne mayhaṃ mātā vā pitā vā bhātā vā añño koci ñātako vā natthi, imā pana dasa pāramiyova mayhaṃ dīgharattaṃ puttaparijanasadisā, tasmā mayā pāramiyova phalakaṃ katvā pāramisattheneva paharitvā ayaṃ balakāyo mayā viddhaṃsetuṃ vaṭṭatī’’ti dasa pāramiyo āvajjamāno nisīdi.

一万轮围世界(cakkavāḷa)的诸天神赞叹大士(mahāsatta)，站立歌颂。天主帝释(Sakko devarājā)吹响胜利至上螺(vijayuttarasaṅkha)，站立着。据说那法螺长一百二十腕尺，吸一口气吹奏，声音持续四个月方止息。大黑龙王(Mahākāḷanāgarājā)以百余偈赞美，站立着。大梵天(Mahābrahmā)持白伞，站立着。当魔罗(Māra)军靠近菩提座(bodhimaṇḍala)时，他们中无一人能站立，就在他们面前溃散奔逃。迦罗龙王(Kāḷo nāgarājā)潜入地下，进入五百由旬的曼提罗迦龙宫(Mantirakanāgabhavana)，双手掩面而卧。帝释将胜利至上螺置于背后，站在轮围世界之边。大梵天抓住白伞的顶端，回返梵天界(brahmaloka)。甚至无一神能站立。唯有大士(mahāpurisa)独自坐着。魔罗亦对其部下言：“诸位，与净饭王(Suddhodana)之子悉达多(Siddhattha)相比者，世间实无他人，我等不能正面战斗，当从背后攻击他。”大士环顾三方，见诸天神皆已逃离，空无一人。再次看到魔军从北方涌来，心想：“如此多人针对我一人，做着巨大努力。此地无我父母、兄弟或任何亲戚，唯此十波罗蜜(pāramī)长久以来如子嗣眷属般伴随我。因此，我当以波罗蜜为盾，以波罗蜜为武器击破此军。”于是忆念十波罗蜜而坐。

Atha [Pg.53] māro devaputto eteneva siddhatthaṃ palāpessāmīti vātamaṇḍalaṃ samuṭṭhāpesi. Taṅkhaṇaññeyeva puratthimā dibhedā vātā samuṭṭhahitvā aḍḍhayojanaekayojana dviyojanatiyojanappamāṇāni pabbatakūṭāni padāletvā vanagaccharukkhādīni uddhaṃ mūlāni katvā sāmantā gāmanigame cuṇṇavicuṇṇaṃ kātuṃ samatthāpi mahāpurisassa puññatejena mahānubhāvena bodhisattaṃ patvā cīvarakaṇṇamattampi cāletuṃ nāsakkhiṃsu. Tato udakena ajjhottharitvā māressāmāti mahāvassaṃ samuṭṭhāpesi. Tassānubhāvena uparūpari satapaṭalasahassapaṭalādibhedā vaḷāhakā uṭṭhahitvā vassiṃsu. Vuṭṭhidhārāvegena pathavī bhinnā ahosi. Vanarukkhādīnaṃ uparibhāgena mahāmegho āgantvā mahā sattassa cīvare ussāvabinduggahaṇamattampi temetuṃ nāsakkhi. Tato pāsāṇavassaṃ samuṭṭhāpesi. Mahantāni pabbatakūṭāni dhūmāyantāni pajjalantāni ākāsenāgantvā bodhisattassa pādamūle dibbamālāguḷabhāvaṃ āpajjiṃsu. Tato paharavassaṃ samuṭṭhāpesi. Ekatodhārā ubhatodhārā asisattikhurappādayo dhūmāyantā pajjalantā ākāsenāgantvā bodhisattaṃ patvā dibbapupphāni ahesuṃ. Tato aṅgāravassaṃ samuṭṭhāpesi. Kiṃsukavaṇṇā aṅgārā ākāsenāgantvā bodhisattassa pādamūle dibba pupphāni hutvā vikiriṃsu. Tato kukkuḷavassaṃ samuṭṭhāpesi. Accuṇho aggivaṇṇo kukkuḷo ākāsenāgantvā bodhisattassa pādamūle dibbacandanacuṇṇaṃ hutvā nipatati. Tato vāḷukavassaṃ samuṭṭhāpesi. Atisukhumavāḷikā dhūmāyantā pajjalantā ākāsenāgantvā bodhisattassa pādamūle dibbapupphāni hutvā nipatiṃsu. Tato kalalavassaṃ samuṭṭhāpesi. Taṃ kalalavassaṃ dhūmāyantaṃ pajjalantaṃ ākāse nāgantvā bodhisattassa pādamūle dibbavilepanaṃ hutvā patati. Tato iminā bhiṃsetvā siddhatthaṃ palāpessāmīti andhakāraṃ [Pg.54] samuṭṭhāpesi. Taṃ caturaṅgasamannāgataṃ andhakāraṃ viya mahātamaṃ hutvā bodhisattaṃ patvā sūriyappabhā vihataṃ viya antaradhāyati.

那时，魔罗天子(Māro devaputto)心想：“我要用这种方法赶走悉达多。”便兴起旋风。刹那间，从东方等各个方向刮来的大风，能劈开半由旬、一由旬、二由旬、三由旬高的山峰，将森林树木连根拔起，足以把周边村庄城镇碾成粉末。但由于大士的福德威力与大威德力，连菩萨的袈裟一角都无法撼动。于是魔罗又想：“我要用水淹没杀死他。”便降下暴雨。凭借他的神通力，层层叠叠的乌云升起，降下百层千层雨幕。雨势凶猛，大地为之开裂。但倾盆大雨中，连大士袈裟上的一滴水珠都无法沾湿。接着魔罗降下石雨(pāsāṇavassa)。巨大的山峰冒着浓烟，燃烧着从天而降，到菩萨足下却化作天界花球。又降下兵器雨(paharavassa)。单刃、双刃的刀剑、长矛、箭等冒着烟焰从天而降，触及菩萨，便化作天界花朵。再降火炭雨(aṅgāravassa)。犹如甄叔迦花(kiṃsuka)色的火炭从天而降，到菩萨足下化作天花散落。继而降下热灰雨(kukkuḷavassa)。极热、火焰般的灰烬从天而降，触及菩萨足下，便化作天界旃檀香末。又降沙雨(vāḷukavassa)。极细的沙粒冒着烟，燃烧着从天而降，触及菩萨足下，便化作天花散落。又降下泥雨(kalalavassa)。那冒着烟、燃烧着的泥雨从天而降，到菩萨足下，便化作天界涂香落下。魔罗心想：“我要用这个恐吓，赶走悉达多。”便兴起黑暗。那四重黑暗，如同极深的黑暗，逼近菩萨时，却如同阳光驱散黑暗般消失了。

Evaṃ māro imāhi navahi vātavassapāsāṇapaharaaṅgāra kukkuḷavāḷuka kalalaandhakāravuṭṭhīhi bodhisattaṃ palāpetuṃ asakkonto ‘‘kiṃ bhaṇe tiṭṭhatha imaṃ siddhatthakumāraṃ gaṇhatha hanatha palāpethā’’ti parisaṃ āṇāpetvā sayampi girimekhalassa hatthino khandhe nisinno cakkāvudhaṃ ādāya bodhisattaṃ upasaṅkamitvā ‘‘siddhattha uṭṭhāhi etasmā pallaṅkā, nāyaṃ tumhākaṃ pāpuṇāti, mayhaṃeva pāpuṇātī’’ti āha. Mahāsatto tassa vacanaṃ sutvā avoca ‘‘māra neva tayā dasapāramiyo pūritā, na upapāramiyo na paramattha pāramiyo nāpi pañcamahāpariccāgā pariccattā na ñātatthacariyā na lokatthacariyā na buddhatthacariyā pūritā, sabbā tā mayāyeva pūritā, tasmā nāyaṃ pallaṅko tuyhaṃ pāpuṇāti, mayhameva pāpuṇātī’’ti. Māro kuddho kodhavegaṃ asahanto mahāpurisassa cakkāvudhaṃ vissajjesi. Taṃ tassa dasapāramiyo āvajjantassa uparibhāge mālāvitānaṃ hutvā aṭṭhāsi. Taṃ kira khuracakkāvudhaṃ aññadā tena kuddhena vissaṭṭhaṃ ekaghanapāsāṇa thambhe vaṃsakaḷīre viya chindantaṃ gacchati. Idāni pana tasmiṃ mālāvitānaṃ hutvā ṭhite avasesā māraparisā idāni pallaṅkato vuṭṭhāya palāyissatīti mahantamahantāni selakūṭāni vissajjesuṃ. Tānipi mahāpurisassa pāramiyo āvajjantassa mālāguḷabhāvaṃ āpajjitvā bhūmiyaṃ patiṃsu.

如此，魔罗用这九种风雨、石雨、兵器雨、火炭雨、热灰雨、沙雨、泥雨、黑暗雨，都不能使菩萨退却。于是，魔罗对他的眷属下令道：“你们还站着干什么？快抓住这位悉达多太子，杀了他，赶走他！”他自己则骑在吉利弥佉罗(Girimekhala)象王的象颈上，手持轮刃，走近菩萨说：“悉达多，起来！离开此座，此座不属于你，是属于我的。”大士听到他的话后，说道：“魔罗，你未曾圆满十波罗蜜、近波罗蜜、究竟波罗蜜，亦未曾行五大布施，未曾圆满亲属利行、世间利行、佛陀利行。这一切皆由我圆满，因此此座不属于你，唯属于我。”魔罗勃然大怒，无法抑制怒火，向大士掷出轮刃。当大士忆念十波罗蜜时，那轮刃在他上方化作花盖悬挂。据说这锋利的轮刃，以往被他愤怒掷出时，能如切竹笋般切断坚硬石柱。然而此刻，它却化作花盖悬挂，其余魔众以为大士此刻将从座上起身逃离，便纷纷投掷巨大山峰。这些山峰亦在大士忆念波罗蜜时，化作花团落于地上。

Devatā cakkavāḷamukhavaṭṭiyaṃ ṭhitā gīvaṃ pasāretvā sīsaṃ ukkhipitvā ‘‘naṭṭho vata bho siddhatthakumārassa rūpaggappatto attabhāvo, kiṃ nu kho karissatī’’ti olokenti. Tato [Pg.55] mahāpuriso pūritapāramīnaṃ bodhisattānaṃ abhi sambujjhanadivase pattapallaṅko mayhaṃva pāpuṇātīti vatvā ṭhitaṃ māraṃ āha ‘‘māra tuyhaṃ dānassa dinnabhāve ko sakkhī’’ti. Māro ‘‘ettakā janā sakkhino’’ti māra balābhimukhaṃ hatthaṃ pasāreti. Tasmiṃ khaṇe māraparisāya ‘‘ahaṃ sakkhī ahaṃ sakkhī’’ti pavattasaddo pathavīundriyasaddasadiso ahosi. Atha kho māro mahāpurisaṃ āha ‘‘siddhattha tuyhaṃ dānassa dinnabhāve ko sakkhī’’ti. Mahāpuriso ‘‘tuyhaṃ tāva dānassa dinnabhāve sacetanā sakkhino. Mayhaṃ pana imasmiṃ ṭhāne sacetano koci sakkhī nāma natthi. Tiṭṭhatu tāva me avasesattabhāvesu dinnadānaṃ, vessantarattabhāve pana ṭhatvā mayhaṃ sattasattaka mahādānassa dinnabhāve acetanāpi ghanamahāpathavī sakkhī’’ti cīvaragabbhantarato dakkhiṇahatthaṃ nīharitvā vessantarattabhāve mayhaṃ sattasattakamahādānassa dinnabhāve tvaṃ sakkhi na sakkhīti mahāpathaviyābhimukhaṃ hatthaṃ pasāresi. Mahā pathavī ‘‘ahaṃ te dānassa sakkhī’’ti viravasahassena viravasatasahassena mārabalaṃ avattharamānā viya unnadi.

诸天神站在轮围山(cakkavāḷa)边，伸长脖子，抬起头观望，心想：“啊！悉达多太子这般殊胜的色身要被摧毁了，他该怎么办呢？”于是，大士对站立的魔罗说：“此座乃圆满诸波罗蜜的菩萨于觉悟之日所获得，只属于我。”然后问道：“魔罗，你行布施时，谁是证人？”魔罗伸手指着魔军说：“这些人都是我的证人。”刹那间，魔罗的眷属齐声高喊：“我作证！我作证！”那声音如同大地崩裂。于是魔罗对大士说：“悉达多，你行布施时，谁是证人？”大士说：“你的布施有有情作证，但我在此处，没有任何有情证人。暂且不谈我其余生世所行的布施，单说我在韦桑达拉(Vessantara)那一世行七七大布施时，这无情的坚实大地便是我的证人。”说着，他从袈裟内伸出右手，面向大地，问道：“在我为韦桑达拉时，行七七大布施，你是否为我作证？”大地发出千百巨响，仿佛要压倒魔军般，大声回应道：“我为你作证！”

Tato mahāpurise dinnaṃ te siddhattha mahādānaṃ uttama dānanti vessantaradānaṃ sammasante diyaḍḍhayojanasatiko girimekhalo hatthī jāṇukehi patiṭṭhāsi. Māraparisā disāvidisā palāyiṃsu. Dve ekamaggena gatā nāma natthi. Sīsābharaṇāni ceva vatthābharaṇāni ca pahāya sammukha sammukhaṭṭhāne disāvidisāhiyeva palāyiṃsu. Tato devasaṅgho palāyamānaṃ mārabalaṃ disvā mārassa parājayo jāto. Siddhatthakumārassa jayo. Jayapūjaṃ karissāmāti nāgā nāgānaṃ, supaṇṇā supaṇṇānaṃ, devatā devatānaṃ, brahmāno brahmānaṃ pesetvā gandhamālādi hatthā mahāpurisassa santikaṃ bodhipallaṅkaṃ āgamaṃsu. Evaṃ gatesu ca panetesu –

那时，当忆念起大士悉达多所行的韦桑达拉布施乃是至上大布施时，高达一百五十由旬的吉利弥佉罗象王屈膝跪下。魔军四散奔逃，无二者同路。他们抛弃头饰与衣饰，在迎面相遇之处各自逃窜。诸天众看见魔军溃逃，便知魔罗已败，悉达多太子获胜。为举行胜利供养，龙众通告龙众，金翅鸟众通告金翅鸟众，天神众通告天神众，梵天众通告梵天众，手持香花等供物，来到大士所在的菩提座前。当他们如此到来时——

‘‘Jayo [Pg.56] hi buddhassa sirīmato ayaṃ,Mārassa ca pāpimato parājayo;

Ugghosisuṃ bodhimaṇḍe pamoditā,Jayaṃ tadā nāgagaṇā mahesino.

此乃具德佛陀之胜利，亦是恶魔波旬之败退；菩提座前众心喜，龙众宣说大仙之胜利。

Jayo hi buddhassa sirīmato ayaṃ,Mārassa ca pāpimato parājayo;

Ugghosisuṃ bodhimaṇḍe pamoditā,Jayaṃ tadā supaṇṇasaṅghā mahesino.

此乃具德佛陀之胜利，亦是恶魔波旬之败退；菩提座前众心喜，金翅鸟众宣说大仙之胜利。

Jayo hi buddhassa sirīmato ayaṃ,Mārassa ca pāpimato parājayo;

Ugghosisuṃ bodhimaṇḍe pamoditā,Jayaṃ tadā devagaṇā mahesino.

此乃具德佛陀之胜利，亦是恶魔波旬之败退；菩提座前众心喜，天神众宣说大仙之胜利。

Jayo hi buddhassa sirīmato ayaṃ,Mārassa ca pāpimato parājayo;

Ugghosisuṃ bodhimaṇḍe pamoditā,Jayaṃ tadā brahmagaṇāpi tādino’’ti.

此乃具德佛陀之胜利，亦是恶魔波旬之败退；菩提座前众心喜，梵天众亦宣说如是者之胜利。

Avasesesu dasasu cakkavāḷasahassesu devatā mālāgandhavilepanehi ca pūjayamānā nānappakāra thutiyo ca vadamānā aṭṭhaṃsu. Evaṃ anatthaṅgateyeva sūriye mahāpuriso mārabalaṃ vidhametvā cīvarūpari pata mānehi bodhirukkhaṅkurehi rattapavāḷapallavehi viya pūjayamāno paṭhamayāme pubbenivāsañāṇaṃ anussaritvā majjhimayāme dibbacakkhuṃ visodhetvā pacchimayāme paṭicca samuppāde ñāṇaṃ otāresi. Athassa dvādasapadikaṃ paccayā kāraṃ vaṭṭavivaṭṭavasena anulomato paṭilomato sammasantassa dasasahassilokadhātu udakapariyantaṃ katvā dvādasakkhattuṃ sampakampi. Mahāpurisena pana dasasahassi lokadhātuṃ unnādetvā aruṇuggamanavelāyaṃ sabbaññuta ñāṇaṃ [Pg.57] paṭivijjhīti vuttaṃ hoti. Idha pana vuttāvasesaṃ tāsu ca oloketvā gahetabbanti.

其余十千世界的天神，以花鬘、香、涂香供养，并说着各种赞歌而站立。就这样，在日未落之时，大士击败魔军，菩提树的嫩芽落于其袈裟上，如同以红珊瑚嫩芽供养一般。初夜时分，忆起宿住智；中夜时分，清净天眼；后夜时分，令智趣入缘起。当他以流转与还灭、顺观与逆观的方式思惟十二支缘起时，以水为界的十千世界震动了十二次。然而，据说大士震动了十千世界，于黎明时分证得一切知智。此处未说之余义，当于彼等（相关释义）中审察而领会。

Ayaṃ panettha saṅkhepayojanā. Upetapuñño sampanna dānādipāramīpuññavā dānādipāramīpuññena sampanno vā, yo sugato varabodhimūle uttamassa bodhirukkhassa samīpe, sasenamāraṃ senāya saha pavattaṃ mārarājaṃ, jinitvā pāramīpuññatejena vijayitvā, aruṇodayamhi visākhapuṇṇamiyaṃ aruṇuggamanavelāyaṃ, bodhiṃ arahattamaggañāṇa sabbaññutañāṇasaṅkhātaṃ bodhiṃ, abojjhi paṭivijjhi adhigami vā, mārajinaṃ pañcamārānaṃ vijitāviṃ, abhaṅgaṃ sasenamāro yo koci vā bhindituṃ asamatthaṃ taṃ sugataṃ ahaṃ namāmīti.

此处为简要释义。具足功德者，即圆满布施等波罗蜜功德者，或谓具足布施等波罗蜜功德之善逝，于殊胜菩提树下，即无上菩提树旁，以波罗蜜功德威力，战胜了连同军队的魔罗，于毘舍佉(Visākhā)月圆日黎明时分，觉悟了菩提——即名为阿罗汉道智与一切知智的菩提，亦即通达或证得了菩提。我礼敬那位善逝，他是五魔的胜利者，是不可摧毁者，任何魔军都无法破坏他。

Chaṭṭhamavandanagāthāvaṇṇanā samattā.

第六礼敬偈释义圆满。

7.

7.

Rāgādi chedāmalañāṇakhaggaṃ,Satīsamaññāphalakābhigāhaṃ;

Sīloghalaṅkāravibhūsitaṃ taṃ,Namāmibhiññāvaramiddhupetaṃ.

我礼敬彼，具斩断贪等之无垢智剑，执持名为正念之盾，以戒德为庄严之饰，具足最胜神通之力。

7. Evaṃ chaṭṭhamagāthāya sugataṃ vanditvā idāni arahatta maggañāṇādīhi catūhi guṇehi thomitvā vanditukāmo rāgādityādigāthamāha. Ayaṃ pana indavajira upendavajira gāthādvayassa lakkhaṇassa missakattā ekādasakkharehi lakkhitā upajātigāthāti daṭṭhabbā. Vuttañhi vuttodaye ‘‘anantarodīritalakkhaṇā ce, pādāvimissā upajātiyo tā’’ti. Tassattho. Yassā vuttiyā anantaro dīritalakkhaṇā anantare udīritaṃ vuttaṃ indavajiropenda vajiragāthānaṃ lakkhaṇavantā pādā vimissā saṃsaṭṭhā ce bhavanti, tā vuttiyo upajātiyo nāmāti.

7. 如是于第六偈赞颂善逝后，今欲以阿罗汉道智等四种功德赞颂礼敬，故说“贪等”开首之偈。此偈因混合了因陀罗金刚(Indavajirā)与优频陀罗金刚(Upendavajirā)二偈之特征，以十一音节为标志，当知是杂合(Upajāti)偈。《韵律学》(Vuttodaya)中说：“若偈句相混，且具紧邻所述之特征，彼等即为杂合偈。”其义为：若一韵文之偈句，具有紧邻所述之因陀罗金刚偈与优频陀罗金刚偈之特征，且为混合交错者，彼韵文即名为杂合偈。

Tattha [Pg.58] rāgādichedāmala ñāṇakhagganti ettha rāgaādicheda amalañāṇakhaggantipadacchedo. Rāgādikilesaṃ chindantaṃ malavira hitaṃ arahattamaggañāṇasaṅkhātaṃ asivantanti attho. Tatrāyaṃ vacanattho. Rūpādīsu rañjatīti rāgo. Ranjadhātu rāge ṇa. Rāgo ādi yesanteti rāgādayo, kilesā. Te chindatīti rāgādichedaṃ, arahattamaggañāṇaṃ. Apāyaṃ malati dhāretīti malaṃ, rāgādi. Atha vā malati saṃkilissati etenāti malaṃ. Maladhātu saṃkilesane a. Malato virahitaṃ amalaṃ, ñāṇaṃ. Cattāri saccāni jānāti paṭivijjhatīti ñāṇaṃ, arahattamaggañāṇaṃ. Rāgādichedañca amalañca taṃ ñāṇañcāti rāgādichedāmalañāṇaṃ. Rukkhādiṃ khaggati chindati etenāti vā khaggaṃ, pakatiasi. Khaggaṃ viyāti khaggaṃ, ñāṇaṃ. Rāgādichedāmalañāṇasaṅkhataṃ khaggaṃ yassa soti rāgādichedāmalañāṇakhaggo, buddho. Rāgādikilesaṃ chindantena malavira hitena aggamaggañāṇasaṅkhatena asinā samannāgatoti attho. Taṃ.

于“Rāgādichedāmalañāṇakhaggaṃ”（斩贪等无垢智剑）中，词素可分解为“rāga-ādi-cheda-amala-ñāṇa-khaggaṃ”。其义为：此乃斩断贪等烦恼、远离垢染、名为阿罗汉道智之利剑。此中词义解释如下：于色等（所缘）中染着，故为“贪”(rāgo)。此词由词根“rañj”（染着义）加“ṇa”后缀构成。以贪为首者，是为“贪等”(rāgādayo)，即诸烦恼。斩断彼等者，是为“斩贪等”(rāgādichedaṃ)，即阿罗汉道智。执持（众生）于恶趣，故为“垢”(malaṃ)，即贪等。或，因此而染污，故为“垢”。此词由词根“mal”（染污义）加“a”后缀构成。离于垢者，是为“无垢”(amalaṃ)，即智。了知、通达四谛，故为“智”(ñāṇaṃ)，即阿罗汉道智。“斩贪等”、“无垢”与彼“智”，合为“斩贪等无垢智”(rāgādichedāmalañāṇaṃ)。以此砍伐树木等，故为“剑”(khaggaṃ)，即普通之剑。智如剑，故亦为“剑”。具此“斩贪等无垢智”之剑者，是为“具斩贪等无垢智剑者”(rāgādichedāmalañāṇakhaggo)，即佛陀。其义为：具足由斩断贪等烦恼、远离垢染、名为最上道智之剑者。“Taṃ”（彼）即指此。

Satīsamaññā phalakābhigāhanti ettha satisamaññāphalaka abhigāhantipadacchedo. Sammāsatināmikaṃ phalakaṃ daḷhagāha kanti attho. Tatrāyaṃ vacanattho. Saraṇaṃ sati, sarati sampayuttadhammā etāyāti, saratīti vā sati. Saradhātuti. Atha vā pamādaṃ sarati hiṃsatīti sati, sammāsati. Saradhātu hiṃsāyaṃti. Sammā ājānāti etāyāti samaññā, satiiti samaññā satisamaññā, asiādisatthaṃ phalati nivāretīti phalakaṃ, kheṭakaṃ. Phaladhātu nivāraṇe ṇvu. Satisamaññaṃ phalakaṃ abhidaḷhaṃ gaṇhatīti satisamaññāphala kābhigāho, buddho labbhati. Yathā hi senāya phalakaṃ asiādisatthaṃ rakkhati, evaṃ satisaṃvaro cakkhādi dvāresu rūpādiārammaṇaṃ pavisituṃ adatvā rakkhati. Tasmā bhagavā satidhammo sabbākusalānaṃ rakkhakattā sabbakusala dhammānaṃ upakārattā sabbatthānaṃ sādhakattā ca satiphalakaṃ daḷhaṃ [Pg.59] gaṇhatīti vuttaṃ hoti. Vuttañhi ‘‘ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā, appamādo tesaṃ dhammānaṃ aggamakkhāyatī’’ti ca. ‘‘Satiṃ khvāhaṃ bhikkhave sabbatthikaṃ vadāmī’’ti ca.

于“Satīsamaññāphalakābhigāhaṃ”（执持名为正念之盾）中，词素可分解为“sati-samaññā-phalaka-abhigāhaṃ”。其义为：坚固执持名为正念之盾。此中词义解释如下：忆念，故为“念”(sati)；或，相应法因此而被忆念，故为“念”；或，忆念者，是为“念”。此词由词根“sar”（忆念义）构成。又，损害放逸，故为“念”(sati)，即正念。词根“sar”亦为损害义。因此而得正知，故为“名号”(samaññā)；念即名号，故为“念之名号”(satisamaññā)。遮止刀剑等武器，故为“盾”(phalakaṃ)，即护具。此词由词根“phal”（遮止义）加“ṇvu”后缀构成。坚固执持名为正念之盾者，是为“执持名为正念之盾者”(satisamaññāphalakābhigāho)，此可得之于佛陀。譬如军士以盾防护刀剑等武器，如是，念律仪于眼等诸门，不令色等所缘侵入而守护之。是故，世尊具足念法，因其能守护一切不善法、助益一切善法、成就一切义利，故说彼坚固执持正念之盾。诚如所言：“任何善法，皆以不放逸为根，以不放逸为归趣，不放逸于彼等法中号称为最。”又言：“诸比丘，我实说念于一切处皆有助益。”

Sīloghalaṅkāravibhūsitanti sīlaoghaalaṅkāra vibhū sitanti padacchedo. Visuddhasīlānaṃ samūhasaṅkhātena alaṅkārena vibhūsitanti attho. Tattha sīlanti lokuttara sīlaṃ. Tassa attho heṭṭhā vuttoyeva. Taṃ pana cetanā sīlaṃ, cetasikaṃ sīlaṃ, saṃvaro sīlaṃ, avītikkamo sīlañcāti catubbidhaṃ hoti. Tattha cetanā sīlaṃ nāma pāṇātipātā dīhi vā viramantassa vattapaṭipattiṃ vā pūrentassa cetanā. Cetasikasīlaṃ nāma pāṇātipātādīhi viramantassa virati. Saṃvaro sīlanti ettha saṃvaro pātimokkhasaṃvaro, sati saṃvaro, ñāṇasaṃvaro, khantisaṃvaro, vīriyasaṃvaro cāti pañcavidho hoti, sabbametaṃ saṃvaro sīlaṃ nāma. Avītikkamo sīlaṃ nāma samādinnasīlassa kāyikavācasiko anatikkamoti. Vuttañhetaṃ paṭisambhidāyaṃ ‘‘kiṃsīlanticetanā sīlaṃ, cetasikaṃ sīlaṃ, saṃvaro sīlaṃ, avītikkamo sīla’’nti. Idha pana avītikkamo sīlaṃ nādhippetaṃ. Kasmā. Bhagavato samādinnasikkhāpadassa abhāvato. Buddhānañhi sikkhāpadaṃ nāma natthīti. Oghoti samūho. Oghasaddo hi samūhavācako. Tena vuttaṃ abhidhānappadīpikāyaṃ –

Sīloghalaṅkāravibhūsitanti是sīla-ogha-alaṅkāra-vibhūsita-iti的词语划分。其义是：以清净戒的集合为庄严而装饰。此处的“戒”指出世间戒(lokuttara sīla)，其义已在前面说过。它又分为四种：思戒(cetanā sīla)、心所戒(cetasika sīla)、律仪戒(saṃvara sīla)、不越戒(avītikkama sīla)。其中，思戒，是远离杀生等或圆满履行义务时的思。心所戒，是远离杀生等时的离(virati)。律仪戒，此中律仪有五种：波罗提木叉律仪(pātimokkha saṃvara)、念律仪(sati saṃvara)、智律仪(ñāṇa saṃvara)、忍耐律仪(khanti saṃvara)、精进律仪(vīriya saṃvara)，所有这些都称为律仪戒。不越戒，是已受持戒者于身语的不违越。如《无碍解道》(Paṭisambhidāmagga)中所说：“什么是戒？思戒、心所戒、律仪戒、不越戒。”然而，此处不取不越戒。为何？因为世尊没有已受持的学处。诸佛实无学处之说。“Ogha”即是集合(samūha)。Ogha一词确为集合之意。因此《名称辞典》(Abhidhānappadīpikā)中说：

‘‘Samūho gaṇasaṅghātā, samudāyo ca sañcayo;

Sandoho nivaho ogho, visaro nikaro cayo’’tyādi.

“集合(samūha)、群聚(gaṇasaṅghāta)、积聚(samudāya)、堆积(sañcaya)；汇集(sandoha)、积聚(nivaha)、流(ogha)、群体(visara)、堆积(nikara)、积聚(caya)”等等。

Avahanati gacchati pavattati avayavaṃ etthāti ogho, samūho. Avapubbahanadhātu gatimhi ṇo. Avassa o, hanassa gho. Abhidhānappadīpikāṭīkāyaṃ pana ‘‘avayavaṃ katvā [Pg.60] byāpiyati gacchatīti ogho’’ti vuttaṃ. Sīlānaṃ ogho samūho sīlogho. Alaṅkāroti piḷandhano. Alaṃ vibhusaṃ taṃ samaṅgīpuggalaṃ karoti anenāti alaṅkāro, sīlaṃ. Alaṃsaddūpapadakaradhātu ṇo. Sīlogho eva alaṅkāro sīloghālaṅkāro, tena vibhū siyatīti sīloghalaṅkāravibhūsito, buddho. Tena pana aññehi asādhāraṇena lokuttarasīlālaṅkārena vibhūsito. Na cīvarādinālaṅkārenāti attho. Sīlālaṅkārena hi sadiso alaṅkāro nāma natthi. Taṃ sīloghalaṅkāravibhūsitaṃ.

“部分(avayavaṃ)于此(ettha)被带走(avahanati)、前进(gacchati)、转起(pavattati)，故为ogha”，即集合(samūho)。它由前缀ava-和表示“去”义的词根han加上ṇo后缀构成，其中ava变为o，han变为gho。然而，在《名称辞典》的义注(Abhidhānappadīpikāṭīkā)中说：“分成部分而遍行，故为ogha。”戒之集合(sīlānaṃ ogho samūho)是为戒聚(sīlogho)。庄严(alaṅkāro)也指饰品(piḷandhano)。“以此(anena)使(karoti)具足的个人(samaṅgīpuggalaṃ)圆满(alaṃ)庄严(vibhusaṃ)，故为庄严(alaṅkāro)”，此指戒。它由前缀alaṃ和词根kar加上ṇo后缀构成。戒聚即是庄严，是为戒聚庄严(sīloghālaṅkāro)，以此而庄严(vibhūsiyati)，故为“以戒聚庄严者”(sīloghalaṅkāravibhūsito)，此指佛陀。其义是：他为其他众生所不共有的出世间戒庄严所庄严，而非为袈裟等庄严。因为确实没有能与戒庄严(sīlālaṅkāra)相比的庄严。他即是那“以戒聚庄严者”。

Namāmibhiññāvaramiddhupetanti ettha namāmi abhiññāvaraṃ iddhi upetanti padacchedo. Tattha namāmīti vandāmi. Abhiññāvaramiddhupetanti abhiññāsaṅkhātāya uttamāya iddhiyā samannāgatanti attho. Abhivisesena jānātīti abhiññā, chabbidhaṃ ñāṇaṃ. Tañhi iddhividhadibbasota paracitta vijānana pubbenivāsānussati cutūpapāta āsavakkhaya ñāṇavasena chabbidhaṃ hoti. Tattha iddhividhañāṇanti ekopi hutvā bahudhā hotītiādinayappavatte iddhividhe jānana ñāṇaṃ. Dibbasotañāṇanti dūrasantikādibhedasaddārammaṇāya dibbasotadhātuyā jānanañāṇaṃ. Paracittavijānanañāṇanti parasattānaṃ cittaparicchedassa vijānanañāṇaṃ. Pubbenivāsā nussatiñāṇanti attasantāne vutthavasena ceva gocara nivāsavasena ca pubbe atītabhavesu khandhādīnaṃ anussaraṇa satiyā sampayuttaṃ ñāṇaṃ. Cutūpapātañāṇanti sattānaṃ cutiyañca upapāte ca jānanañāṇaṃ. Ettha ca aṭṭhakathāsu cutūpapātañāṇaṭṭhāne tassa sādhakattā dibbacakkhuñāṇanti vuttaṃ. Āsavakkhayañāṇanti saccaparicchedassa jānanaṃ arahatta maggañāṇanti. Varanti uttamaṃ. Iddhīti ijjhanaṃ samijjhanaṃ. Ijjhati samijjhatīti vā iddhi. Idhadhātuti. Abhiññāsaṅkhātāya varāya [Pg.61] iddhiyā upeto samupeto samannāgatoti abhiññāvaramiddhupeto, buddho. Taṃ abhiññāvaramiddhupetaṃ. Taṃ buddhaṃ ahaṃ namāmīti sambandho.

此处“我礼敬具足最胜神通者”(Namāmibhiññāvaramiddhupetaṃ)是namāmi abhiññā-vara-iddhi-upetaṃ iti的词语划分。其中，namāmi意为“我礼敬”(vandāmi)。Abhiññāvaramiddhupetaṃ的含义是：具足名为神通(abhiññā)的最上(uttama)神变(iddhi)。“以殊胜方式了知，故为神通(abhiññā)”，即六种智。它们依神变智、天耳智、他心智、宿住随念智、死生智、漏尽智而有六种。其中，神变智，是了知“一身为多身”等神变的智慧。天耳智，是了知以远近等为区别的声音所缘的天耳界的智慧。他心智，是了知其他有情心识分别的智慧。宿住随念智，是与念相应的智慧，能随念过去诸有中，依曾住与行境而住于自身相续中的蕴等。死生智，是了知有情死亡与出生的智慧。在此处，义注中于死生智之处，因其能成就之故，而说为天眼智。漏尽智，是了知谛之分别的阿罗汉道智。“最胜”(vara)即最上(uttama)。“神变”(iddhi)意为成就(ijjhanaṃ)、圆满成就(samijjhanaṃ)。或“成就、圆满成就，故为神变”。它源于idh词根。具足名为神通的最上神变者，即是“具足最胜神通者”(abhiññāvaramiddhupeto)，此指佛陀。我礼敬那位“具足最胜神通者”。此为(与前文的)关联。

Ayaṃ panettha saṅkhepayojanā. Rāgādichedāmalañāṇa khaggaṃ rāgādikilesaṃ chindantaṃ malavirahitaṃ arahattamaggañāṇa saṅkhātaṃ asivantaṃ, satīsamaññāphalakābhigāhaṃ sammā satināmikaṃ phalakaṃ daḷhagahaṇaṃ, sīloghalaṅkāravibhūsitaṃ sīlānaṃ samūhasaṅkhātena alaṅkārena vibhūsitaṃ, abhiññā varamiddhupetaṃ abhiññāsaṅkhātāya varāya uttamāya iddhiyā upetaṃ samupetaṃ samannāgataṃ taṃ buddhaṃ ahaṃ namāmīti.

此中简要结合如下：(我礼敬)持有“斩断贪等之无垢智剑”者，即持有能斩断贪等烦恼、无垢、名为阿罗汉道智之剑者；“紧握正念之盾”者，即紧握名为正念之坚固盾牌者；“以戒聚庄严”者，即以戒之集合为庄严而庄严者；“具足最胜神通”者，即具足名为神通之最上神变者。我礼敬彼佛陀。

Sattamavandanagāthāvaṇṇanā samattā.

第七礼敬偈释义完毕。

8.

8.

Dayālayaṃ sabbadhi dukkaraṃ karaṃ,Bhavaṇṇavātikkamamaggataṃ gataṃ;

Tilokanāthaṃ susamāhitaṃ hitaṃ,Samantacakkhuṃ paṇamāmi taṃmitaṃ.

慈悲为住处，遍作难行事，已越生死海，行于超越道。三界之导师，善定益众生，遍眼无量者，我今敬顶礼。

8. Evaṃ sattamagāthāya buddhaṃ vanditvā idāni mahākaruṇā dīhi navahi guṇehi thomitvā vanditukāmo dayālayantyādigāthamāha. Ayaṃ pana ja ta ja ragaṇehi yuttattā dvādasakkharehi lakkhitā catupādantayamakā vaṃsaṭṭhagāthāti daṭṭhabbā. Vuttañhi vuttodaye ‘‘vadanti vaṃsaṭṭhamidaṃ jatā jarā’’ti. Tassattho, yassaṃ paṭipādaṃ jatā jatagaṇā ca jarā jaragaṇā ca ce bhavanti, idaṃ vuttaṃ vaṃsaṭṭhaṃ vaṃsaṭṭhagāthā nāmāti munayo isayo vadantīti.

8. 如是以第七偈礼敬佛陀后，今欲以大悲等九种功德赞叹礼敬，故说“慈悲为住处”等偈。此偈因由ja、ta、ja、ra四种音步构成，具十二音节，应知是四句一联、句尾叠韵的Vaṃsaṭṭha偈。正如《韵律学》(Vuttodaya)中所说：“他们称此为Vaṃsaṭṭha：jatā jarā。”其义为：若每一句皆由ja音步、ta音步、ja音步与ra音步构成，那么此偈即被称为Vaṃsaṭṭha，圣者们如是说。

Tattha dayālayanti mahākaruṇāya ca, mettāya ca ādhāraṃ. Dayāsaddo hi karuṇāya ca, mettāya ca vattati. Adayāpannoti ettha hi karuṇāya vattati. Nikkaruṇikataṃ [Pg.62] āpannoti attho. Dayāpannoti ettha mettāya mettacittataṃ āpannoti attho. Idha pana tadubhayampi vaṭṭati. Tasmā dayā ca dayā ca dayāti saddasarūpekaseso kātabbo. Vacanattho panettha evaṃ veditabbo. Dayati hiṃsati kāruṇikanti dayā, mahākaruṇā. Dayadhātu hiṃsāyaṃ a. Yā karuṇā yāva yathādhippetaṃ parassa hitanipphattiṃ na pāpuṇāti, tāva kāruṇikaṃ hiṃsatīti attho. Dayati hiṃsati apaneti paradukkhanti vā dayā. Atha vā dayati attano sukhampi pahāya khedaṃ gaṇhāti sajjano etāyāti dayā, dayati anuggaṇhāti pāpajanampi etāyāti vā dayā, dayanti gaṇhanti bodhisattā sammāsambodhiṃ etāyāti vā dayā, bodhisattā buddhabhāvāya abhinīhārakaraṇa kāle hatthagatampi aggaphalaṃ chaṭṭetvā mahākaruṇāya saṃsārasāgarato satte samuddharitukāmā anassāsa karaṃ mahantaṃ saṃsāradukkhañca pacchimabhave saha amata dhātupaṭilābhena anekaguṇasamalaṅkataṃ sabbaññutañāṇañca gaṇhantīti attho. Dayati dadāti sattānaṃ abhayaṃ etāyāti dayā, mettā. Dayadhātu dāne a. Dayati gacchati vibhāgaṃ akatvā sattesu samaṃ pavattatīti dayā. Yathā udakaṃ sabbasattesu sītena samaṃ pharati rajomalañca pavāheti, evaṃ mettā pāpakalyāṇajanesu vibhāgaṃ akatvā samaṃ pavattatīti attho.

于此中，“悲悯之所依”(dayālaya)是大悲与慈的所依处。“dayā”一词确实通用于悲(karuṇā)与慈(mettā)。在“无悲者”(adayāpanno)一词中，它用于悲，意为“已入无悲”。在“具悲者”(dayāpanno)一词中，它用于慈，意为“已入慈心”。而在此处，二者皆适用。因此，应作“dayā”与“dayā”的同形词一残式，成为“dayā”。其词义应如是理解：“dayā”，因其伤害有悲心者，故为大悲。“daya”词根用于“伤害”义。其义为：悲心只要未能如愿成就他人之利益，便是在伤害有悲心者。或者，“dayā”，因其伤害、即消除他人之苦。又或者，善人因此舍弃自身安乐而承受困苦，故为“dayā”；或者，因此摄受恶人，故为“dayā”；或者，菩萨因此获得正等正觉，其义为：菩萨为成就佛果而发愿时，舍弃已到手中的最高果位，欲以大悲从轮回之海中救度众生，承受无有间歇的巨大轮回之苦，并在最后一生中，于证得不死界(amatadhātu)的同时，获得由无量功德庄严的一切知智(sabbaññutañāṇa)。“dayā”，因其给予众生无畏，故为慈。“daya”词根用于“布施”义。“dayā”，因其行于众生，即无分别、平等地行于众生中。其义为：犹如水以其清凉平等地遍及一切众生，并冲刷尘垢，如是，慈亦无分别地平等行于善恶之人中。

Aparo nayo. Dayanti anurakkhanti satte etāya, sayaṃ vā anuddayati anuddayamattameva vā etanti dayā, karuṇāmettā labbhanti. Tāya ālayati patiṭṭhati etthāti dayālayo, buddho. Bhagavā hi devadattādīsu virodhi sattesu ca avirodhisattesu orase rāhule ca samaṃ niccaṃ hitajjhāsayatāya mahākaruṇāya mettāya ca ṭhito[Pg.63], tasmā dayālayanti thometīti vuttaṃ hoti. Vuttañhetaṃ apadānapāḷiyaṃ –

另一解释：因此而怜悯守护众生，或自身怜悯，或仅是怜悯之心，此即“dayā”，可得悲与慈。于此依止、安住，故为“悲悯之所依”(dayālayo)，即佛陀。因为世尊对提婆达多等敌对众生、非敌对众生，以及对亲子罗睺罗，皆恒常平等地怀有利他之意，安住于大悲与慈之中，是故被称为“悲悯之所依”而受赞叹。如《本行》(Apadāna)所说：

‘‘Vadhake devadatte ca, core aṅgulimālake;

Dhanapāle rāhule ca, samacitto mahāmunī’’ti.

“于杀害者提婆达多，于盗贼鸯掘摩罗(Aṅgulimāla)；于护财与罗睺罗，大牟尼心皆平等。”

Sabbadhīti sabbasmiṃ attabhāve. Buddhabhāvāya abhinīhārato paṭṭhāya sabbattabhāvesūti attho. Dukkaranti dukkhena karitabbaṃ pañcamahāpariccāgādikammaṃ dukkhena karitabbanti dukkaraṃ, pañcamahāpariccāgādikammaṃ labbhati. Ettha ca pañcamahā pariccāgoti dhanapariccāgo, aṅgapariccāgo, puttapariccāgo, bhariyapariccāgo, jīvitapariccāgo cāti pañcavidho hoti. Tattha hatthiassa dāsidāsādi saviññāṇakassa dhanassa vā muttāmaṇirajatādi aviññāṇakassa dhanassa vā pariccāgo dhanapariccāgo nāma. Hatthapādacakkhukaṇṇanāsādisarīrāva yavassa pariccāgo aṅgapariccāgo nāma. Puttassa ca dhītuyā ca pariccāgo puttapariccāgo nāma. Bhariyāya pariccāgo bhariyapariccāgo nāma. Jīvitindriyapaṭibaddhassa sarīrassa pariccāgo jīvitapariccāgo nāma. Kiñcāpi pana dhanapariccāgā dayo dānapāramiyaṃyeva antogadhā, tathāpi pariccāga visesabhāvadassanatthañceva sudukkarabhāvadassanatthañca mahāpariccāgavasena visuṃ katanti adhippāyo. Mahāpadānasuttaṭīkāyaṃ pana ‘‘aṅgapariccāgo, nayanapariccāgo, attapariccāgo, rajjapariccāgo, puttadārapariccāgoti ime pañca mahāpariccāgā. Tatthapi kāmaṃ aṅgapariccāgādayopi dānapāramīyeva. Tathāpi pariccāgavisesabhāvadassanatthañceva sudukkarabhāvadassanatthañca mahāpariccāgānaṃ visuṃ gahaṇaṃ. Tatoyeva ca aṅgapariccāgatopi visuṃ nayanapariccāgaggahaṇaṃ. Pariccāgabhāvasāmaññepi rajjapariccāga puttadārapariccāgaggahaṇaṃ kata’’nti vuttaṃ. Taṃ dukkaraṃ. Idaṃ pana karanti etassa kammapadaṃ. Karanti karontaṃ, karotīti karo, buddho. Taṃ.

“一切处”(sabbadhi)是指在一切自身中，意为从发愿成佛开始，在一切自身中。“难行”(dukkaraṃ)者，谓以极大困难所应作之行，即五种大舍等业，因其难作，故称难行。此处的五种大舍是：财物舍、肢体舍、子女舍、妻子舍、寿命舍。其中，舍弃象、马、奴婢等有情识的财物，或珍珠、玛瑙、金银等无情识的财物，称为财物舍。舍弃手、足、眼、耳、鼻等身体部位，称为肢体舍。舍弃儿子或女儿，称为子女舍。舍弃妻子，称为妻子舍。舍弃与生命相连的身体，称为寿命舍。虽然财物舍等都包含在布施波罗蜜(dānapārami)中，但为了显示舍弃的殊胜性以及极难做到的特性，所以特意作为大舍分别列出，此乃作者之意。《大本经复注》(Mahāpadānasuttaṭīkā)中说：“肢体舍、眼目舍、自身舍、王位舍、子女妻子舍，此五种为大舍。其中，肢体舍等亦属布施波罗蜜，然为显示舍弃之殊胜及极难做到，故将大舍分别列出。因此，于肢体舍外又分别列出眼目舍。虽同属舍弃，亦分别列出王位舍与子女妻子舍。”彼即是难行之事。而此难行之事，是“行者”(karaṃ)的宾语。“行”(karaṃ)意为“行者”(karontaṃ)；因其行，故为“能行者”(karo)，即佛陀。佛陀行此难行之事。

Bhavaṇṇavātikkamamaggatanti [Pg.64] ettha bhavaaṇṇavaatikkamaṃ aggatanti padacchedo. Bhavaṇṇavātikkamanti kāmarūpaarūpabhavasaṅkhatā aṇṇavā samuddato atikkantaṃ. Bhavanti sattā etthāti bhavo. Aṇṇo vuccati udakaṃ. Taṃ etasmiṃ atthīti aṇṇavā, samuddo. Bhavasaṅkhāto aṇṇavoti bhavaṇṇavā, mahāsamuddo. Bahūhi ūmivegādīhi bhayehi okiṇṇo viya tividhopi bhavo bahūhi jātijarāmaraṇādīhi dukkhabhayehi okiṇṇo hoti, tasmā bhavaṇṇavāti vuccati. Taṃ atikkamittha uttaritthāti bhavaṇṇavātikkamo, buddho. Tassa hi gambhīre mahāudakakkhandhe mahāsamudde udakaṃ abbocchinnaṃ pavattati sandatiiva tibhavasaṅkhate saṃsāre paṭisandhicutiyo abbocchinnaṃ nibbattakānaṃ diyaḍḍhasahassakilesānaṃ bodhimaṇḍe arahattamaggañāṇena asesaṃ viddhaṃsitattā tīsu bhavesu punabbhavo natthi. Tasmā buddhaṃ bhavaṇṇavātikkamanti abhitthavituṃ arahatīti vuttaṃ hoti. Taṃ bhavaṇṇavātikkamaṃ.

于“Bhavaṇṇavātikkamamaggataṃ”一句，应断句为“bhavaṇṇavātikkamaṃ”（超越有海）与“aggataṃ”（最上）。“超越有海”(bhavaṇṇavātikkamaṃ)，意为已越渡由欲有、色有、无色有构成的“海”(aṇṇava)，即大海。众生于其中存在(bhavanti)，故为“有”(bhavo)。“aṇṇa”意为水，其中有此水，故为“aṇṇavā”，即海。由“有”所成之海，即“有海”(bhavaṇṇavā)，犹如大轮回海。犹如大海充满波涛汹涌等众多怖畏，三有亦充满生、老、死等众多苦畏，是故称为“有海”。已越渡此海者，即“超越有海者”(bhavaṇṇavātikkamo)，是为佛陀。于深广的大水聚，即大海中，水流相续不断；同样，于三有构成的轮回中，结生与死亦相续不断。然于菩提座上，以阿罗汉道智无余摧毁一千五百烦恼，故于三有中不再有后有。是故，佛陀堪受“超越有海者”之赞颂。此即“超越有海”。

Aggatanti sabbasattānaṃ seṭṭhabhāvaṃ. Ayaṃ panettha aggasaddo ādikoṭikoṭṭhāsaseṭṭhesu dissati. Tathā hesa ajjatagge pāṇupetaṃ saraṇaṃ gatantiādīsu ādimhi dissati. Teneva aṅgulaggena taṃ aṅgulaggaṃ parāmaseyyātiādīsu koṭiyaṃ. Anujānāmi bhikkhave vihāraggena vā pariveṇaggena vā bhājetuntiādīsu koṭṭhāse. Aggo hamasmi lokassātiādīsu seṭṭhe. Svāyamidhapi soyeva daṭṭhabbo. Devamanussānaṃ seṭṭhabhāvaṃ ajati gacchatīti aggo, buddho. Asadisaṭṭhena guṇavisiṭṭhaṭṭhena asamasamaṭṭhena ca aggo seṭṭho nāmāti attho. Atha vā dullabhapātu bhāvato acchariyamanussabhāvato bahujanahitasukhāvahato adutiyaasahāyādibhāvato ca bhagavā loke aggo seṭṭho nāmāti attho. Vuttañhi aṅguttarapāḷiyaṃ ‘‘yāvatā bhikkhave sattā apadā vā dvipadā [Pg.65] vā catuppadā vā bahuppadā vā, tathāgato tesaṃ aggamakkhāyatī’’ti. Aggassa bhāvo aggataṃ. Taṃ pana gatantietassa kammapadaṃ. Gatanti pattaṃ, pāpuṇantanti attho.

“最上”(aggataṃ)即一切众生中之最胜性。“agga”一词，可见于“最初”、“顶端”、“部分”、“最胜”等义。如于“从今日起，我以生命归依”等句中，用于“最初”义；于“以指尖触彼指尖”等句中，用于“顶端”义；于“诸比丘，我允许以寺院之最上部分或院落之最上部分分配”等句中，用于“部分”义；于“我为世间最上者”等句中，用于“最胜”义。于此，亦应取最胜之义。趣向(ajati gacchati)天人中最胜之位，故为“最上者”(aggo)，即佛陀。以无似、德胜、无等等义，故名“最上”，即最胜者之义。又，以难得出现、为稀有人、为众多有情带来利乐、无第二人亦无同伴等故，世尊于世间名为“最上”，即最胜者之义。诚如《增支部》(Aṅguttaranikāya)所言：“诸比丘，所有无足、二足、四足、多足之有情，如来于其中被称为最上者。”最上之性为“最上性”(aggataṃ)。而此为“至”(gataṃ)之业(所到之处)。“至”(gataṃ)者，意为已达(pattaṃ)、已到(pāpuṇantaṃ)。

Tilokanāthanti kāmarūpaarūpasaṅkhatānaṃ tiṇṇaṃ lokānaṃ paṭisaraṇaṃ. Ettha ca lokasaddassa attho heṭṭhā vuttoyeva. Tayo lokā tilokā. Nāthasaddo pana nipphannānipphannavasena duvidho hoti. Tattha anipphannanāthasaddo paṭisaraṇattho hoti saṅketavasena. Tathā hi vuttaṃ aṭṭhakathāyaṃ ‘‘saṅketavacanaṃ saccaṃ, lokasammutikāraṇa’’nti. Tilokānaṃ nātho paṭisaraṇoti tilokanātho, buddho. Sabbānatthaparihāra pubbaṅgamāya niravasesahitasukhavidhānatapparāyaniratisayāya payogasampattiyā ca sadevamanussāya pajāya accantupakāritāya aparimitanirupamappabhāvaguṇavisesasamaṅgitāya ca sabbasattuttamo bhagavā aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ ekapaṭisaraṇo nāmāti attho.

“三界怙主”(Tilokanāthaṃ)即欲界、色界、无色界三界之归依处。此处“世间”(loka)一词之义，如前所述。三世间为“三界”。“怙主”(nātha)一词，有派生与非派生二义。其中，非派生之“怙主”一词，依世间约定，义为归依处。诚如义注(aṭṭhakathā)所言：“约定之言为实，乃世间共许之因。”三界之怙主，即归依处，是为“三界怙主”(tilokanātho)，即佛陀。以能远离一切无益之事为先，以完全致力于成就无余利乐为究竟，以无上之精进成就，且对天人有情极为饶益，并具足无量无譬之威力与功德之故，一切有情中之最上者世尊，于无量世界中为无量有情之唯一归依处，此其义也。

Nipphannanāthasaddo pana yācane, upatāpe, issariye, āsīse cāti catūsvatthesu vattati. Tattha yācane nāthati yācatīti nātho, buddho. Nāthadhātu a. So pana veneyyasatte attano hitakaraṇe yācitvāpi niyojetīti attho. Atha vā bhagavā sādhu bhikkhave bhikkhu kālena kālaṃ attasampattiṃ paccavekkheyyātiādinā sattānaṃ taṃ taṃ hitapaṭipattiṃ yācitvāpi karuṇāya samussāhito te tattha niyojeti. Tasmā nātho nāmāti attho. Upatāpe nāthati veneyyagate kilese upatāpetīti nātho, buddho. Dhammadesanāya veneyyasantāne kilese viddhaṃsāpetīti attho. Issariye nāthati issariyati satteti nātho. Paramena pana [Pg.66] cittissariyena samannāgato bhagavā sabbasatte dhammena isati abhibhavatīti attho. Āsīse pana nāthati āsīsatīti nātho. Veneyyānaṃ hitasukhaṃ mettāya navasena patthetīti attho. Tilokānaṃ nātho tilokanātho, buddho. Taṃ tilokanāthaṃ.

而派生之“怙主”(nātha)一词，则用于“乞求”、“烧灼”、“自在”、“祝福”四义。于乞求义中，“nāthati”即“yācati”（祈求），故为“怙主”(nātho)，即佛陀。其义为：佛陀亦通过祈请，来令所化有情行于己利。又，世尊为悲心所激励，亦祈请有情行于种种利益之事，如言：“诸比丘，应时时省察自身之成就。”是故名为“怙主”。于烧灼义中，“nāthati”即烧灼(upatāpeti)所化有情之烦恼，故为“怙主”(nātho)，即佛陀。其义为：以说法摧毁所化有情相续中之烦恼。于自在义中，“nāthati”即自在(issariyati)、统理(satteti)，故为“怙主”。其义为：具足最上心自在之世尊，以法统理、降伏一切有情。于祝福义中，“nāthati”即祝福(āsīsati)，故为“怙主”。其义为：以慈爱之心，祈愿所化有情获得利乐。三界之怙主，为“三界怙主”(tilokanātho)，即佛陀。此即“三界怙主”。

Susamāhitanti lābhālābhādilokadhammehi acala mānattā sundarasamādhivantaṃ. Saṃsamaṃ ādhiyati ekārammaṇe sampayuttadhamme ṭhapeti etenāti samādhi. Saṃpubba dhā dhātu i. Sundaro pasattho vā samādhi susamādhi. Taṃ assa atthīti susamāhito, buddho. Assathyatthe to. Pabbatotiādīsu viya. Dhassa ho. Catūhi disāhi āgatehi vātehi acalamāno mahāmerupabbato viya bhagavā lābhālābhādilokadhammehi ca micchāvāda vātehi ca acalamānena samādhinā samannāgatoti attho. Taṃ susamāhitaṃ.

“善等引”(Susamāhitaṃ)者，谓不为利、不利等世间法所动，故具善妙之定者。能善能平地置(ādhiyati)、安立(ṭhapeti)相应法于一所缘，故为“定”(samādhi)。此词由前缀“saṃ”、词根“dhā”及后缀“i”构成。善妙或可赞之定为“善定”(susamādhi)。有此善定者，为“善等引者”(susamāhito)，即佛陀。此处“to”后缀用于“有此”之义，如“pabbato”（山）等词。而词根的“dh”变为“h”。犹如大须弥山不为四方来风所动，世尊亦具足不动摇之定，不为利、不利等世间法及邪见之风所动，此其义也。此即“善等引”。

Hitanti manussadevabrahmasaṅkhātānaṃ sabbasattānaṃ payojana dhārentaṃ. Kāraṇānurūpaṃ hinoti pavattatīti hitaṃ, payojanaṃ. Hidhātu gatiyaṃ ta. Taṃ dhāretīti hito, buddho. Kitanta samāsoyaṃ. Hitadharanti vattabbe chandānurakkhaṇatthāya uttara padalopena hitanti vattabbaṃ. Yathā samajjanī padīpoti. Atha vā dukkhaṃ hiṃsatīti hitaṃ. Hiṃsadhātu hiṃsāyaṃ tapaccayo. Yathā ca byādhiyā osamaṃ rogīnaṃ hitanti vuccati, evaṃ dukkhahananato hitaṃ nāma hoti. Sukhaṃ vidadhātīti vā hitaṃ. Dhādhātu dhāraṇe ta. Yathā ca rudhiramaṃsādi dhātu vaḍḍhanaṃ rasāyatanaṃ kissānaṃ hitanti vuccati, evaṃ sukhavahanato hitanti vuccati. Payojanaṃ taṃ dhāretīti hito, buddho. So pana dhammadesanāya veneyyajanānaṃ dukkhāpanayanampi ñāṇaparipācanampi katvā lokiyalokuttarahitasukhaṃ dhāretīti vuttaṃ hoti. Taṃ hitaṃ.

利益(hita)，是能为包括人、天、梵天在内的一切众生带来利益的。所谓利益，是依缘而行、而转起的功用。“利”(hi)的词根义为“行进”。能持有此利益者，称为利益者(hito)，即是佛陀。这是一个以动词派生词结尾的复合词。本应说成“利益持”(hitadhara)，为随顺韵律而省略后分，故说为“利益”。譬如“扫帚灯”(samajjanī padīpo)。又或者，能损害痛苦者，是为利益。“害”(hiṃs)的词根义为“伤害”，其过去分词后缀为ta。譬如，药于病人称为“益”，如是，由其能灭除痛苦，故名为“利益”。又或者，能带来快乐者，是为利益。“持”(dhā)的词根义为“保持”，其过去分词后缀为ta。譬如，能增长血肉等诸界的滋养品于瘦弱者称为“益”，如是，由其能带来快乐，故称为“利益”。能持有此功用者，是为利益者，即是佛陀。他通过说法，为所化有情除去痛苦、令智慧成熟，从而持有世间与出世间的利益和安乐。此即是利益。

Samantacakkhunti [Pg.67] ettha cakkhu nāma buddhacakkhu, dhammacakkhu, ñāṇa cakkhu, samantacakkhu, dibbacakkhūti pañcavidhaṃ hoti. Tattha addasaṃ kho ahaṃ bhikkhave buddhacakkhunā lokaṃ volokentoti idaṃ buddhacakkhu nāma. Virajaṃ vītamalaṃ dhammacakkhunti idaṃ heṭṭhimamaggatta yasaṅkhātaṃ dhammacakkhu nāma. Cakkhuṃ udapādīti idaṃ ñāṇacakkhu nāma. Samantacakkhu vuccati sabbaññutañāṇanti idaṃ samantacakkhu nāma. Addasaṃ kho ahaṃ bhikkhave dibbena cakkhunā visuddhenāti idaṃ dibbacakkhu nāma. Idha pana samantacakkhu adhippetaṃ. Parisamantato sabbañeyyadhammaṃ passantaṃ sabbaññutañāṇavantanti attho. Ayaṃ panettha vacanattho. Samantato sabbañeyyadhammaṃ cakkhati passatīti samantacakkhu, sabbaññutañāṇaṃ. Cakkhadhātu u. Tena vuttaṃ mahāniddesapāḷiyaṃ ‘‘samantacakkhu vuccati sabbaññutañāṇa’’nti. Samantacakkhu assa atthīti samantacakkhu, buddho. Vuttañhetaṃ paṭisambhidāmagge –

于此，“眼”(cakkhu)有五种：佛眼(buddhacakkhu)、法眼(dhammacakkhu)、智眼(ñāṇacakkhu)、普眼(samantacakkhu)和天眼(dibbacakkhu)。其中，“诸比丘，我以佛眼观察世间”，此为佛眼。“离尘、离垢的法眼”，此为下三道所摄的法眼。“眼已生”，此为智眼。“普眼，说的是一切知智”，此为普眼。“诸比丘，我以清净的天眼……看见”，此为天眼。于此，意指普眼。其义为：周遍地看见一切所应知法，具有一切知智者。此处的句义是：周遍地看(cakkhati)、见(passati)一切所应知法，故为普眼，即一切知智。词根‘cakkh’义为‘看’，后缀为u。是故，《大解释》(Mahāniddesa)中说：“普眼，说的是一切知智。”具有普眼者，是为普眼，即佛陀。如是，《无碍解道》(Paṭisambhidāmagga)中说：

‘‘Na tassa addiṭṭhamidhatthi kiñci,Atho aviññātamajānitabbaṃ;

Sabbaṃ abhiññāsi yadatthi neyyaṃ,Tathāgato tena samantacakkhū’’ti.

于此无有任何未见，亦无未识、不可知；遍知一切所应知法，是故如来为普眼者。

Tassattho. Tassa tathāgatassa addiṭṭhaṃ apassantaṃ kiñci dhammajātaṃ idhaloke na atthi. Atho aviññātaṃ aviditaṃ apākaṭaṃ vā ajānitabbaṃ dhammajātaṃ na atthi. Neyyaṃ ñātabbaṃ yaṃ dhammajātaṃ atthi. Sabbaṃ taṃ dhammajātaṃ tathāgato abhiññāsi paṭivijjhi. Tena tasmā tathāgato samantacakkhu nāmāti. Taṃ samantacakkhuṃ.

其义为：那位如来，于此世间，无有任何未见、未观之法。亦无未识、未知、不显或不可知之法。凡有所应知、所当知之法，如来已遍知、已通达。是故，如来名为普眼者。此即是普眼。

Paṇamāmi taṃmitanti ettha paṇamāmi taṃ amitanti padacchedo. Amitaṃ taṃ buddhaṃ ahaṃ paṇamāmīti sambandho. Tattha amitanti aparimeyyaṃ ñāṇena aparicchinnaṃ vā, sīlasamādhi paññādiguṇavantaṃ. Amitabbaṃ ñāṇena aparicchinditabbanti vā amitaṃ, sīlādiguṇaṃ. Napubba mādhātu parimāṇe ta. Taṃ assa atthīti [Pg.68] amito, buddho. Yathā hi mahāsamudde na sukaraṃ udakassa pamāṇaṃ gaṇetuṃ ettakāni udakāḷhakānīti vā, ettakāni udakāḷhakasatānīti vā, ettakāni udakāḷhakasahassānīti vā, ettakāni udakāḷhakasatasahassānīti vāti. Atha kho asaṅkhyeyyo appameyyo mahāudakakkhandhotveva saṅkhyaṃ gacchati, evameva buddhassa na sukaraṃ sīlādiguṇassa pamāṇaṃ gaṇetuṃ ettakaṃ sīlaguṇaṃ, ettako samādhiguṇo, ettakā paññāguṇātiādināti. Atha kho asaṅkhyeyyo appameyyo mahāguṇakkhandhotveva saṅkhyaṃ gacchati. Tenavuttaṃ apadānapāḷiyaṃ –

于“Paṇamāmi taṃmitaṃ”句，应分解为“paṇamāmi taṃ amitaṃ”。其关系为：“我礼敬那位无量者——佛陀。”其中，“无量”(amita)意为不可称量，或智慧所不能限定，具足戒、定、慧等诸功德者。或“无量”是智慧所不能称量，指戒等功德。其构成为：前缀na，词根mā(义为“称量”)，后缀ta。具有此者，是为无量者，即佛陀。譬如，于大洋中，难以计算其水量，谓“有尔许‘阿罗迦’(āḷhaka)”、“有尔许百‘阿罗迦’”、“有尔许千‘阿罗迦’”或“有尔许十万‘阿罗迦’”，而只能计为“无量、无数的大水蕴”。如是，于佛陀，亦难以计算其戒等功德，谓“有尔许戒德”、“有尔许定德”、“有尔许慧德”等，而只能计为“无量、无数的大功德蕴”。是故，《本行》(Apadāna)中说：

‘‘Buddhopi buddhassa bhaṇeyya vaṇṇaṃ,Kappampi ce aññamabhāsamāno;

Khīyetha kappo ciradīghamantare,Vaṇṇo na khīyetha tathāgatāna’’nti ca.

佛陀若赞佛功德，纵经一劫不言他；长劫于其间耗尽，如来功德无穷尽。

‘‘Asaṅkhyeyyāni nāmāni, saguṇena mahesino;

Guṇena nāmamuddheyyaṃ, api nāmasahassato’’ti ca.

大仙之名不可数，与其功德皆如是；纵以千名宣一德，功德之名亦难尽。

Tena buddhaṃ amitanti thometīti.

是故，赞叹佛陀为“无量”。

Ayaṃ panettha saṅkhepayojanā. Dayālayaṃ mahākaruṇāya mettāya ādhāraṃ. Sabbadhi sabbasmiṃ attabhāve, dukkaraṃ dukkhena karitabbaṃ pañcamahāpariccāgādikammaṃ karaṃ karontaṃ, bhavaṇṇavātikkamaṃ tibhavasaṅkhātasamuddato atikkantaṃ, aggataṃ sabbasattānaṃ seṭṭhabhāvaṃ, gataṃ pattaṃ, tilokanāthaṃ kāmarūpa arūpasaṅkhātassa tilokassa paṭisaraṇaṃ, susamāhitaṃ sundara samādhivantaṃ, hitaṃ sabbasattānaṃ lokiyalokuttarasaṅkhātaṃ atthadhāraṇaṃ, samantacakkhuṃ parisamantato sabbañeyyadhammaṃ passantaṃ sabbaññutañāṇavantaṃ, amitaṃ aparimeyyaṃ sīlādiguṇavantaṃ, taṃ buddhaṃ ahaṃ paṇamāmi vandāmīti.

此为简要联结：(我礼敬那位佛陀，)他是慈悲之所(dayālayaṃ)，是大悲与慈爱之所依；于一切处、一切自身中，行五大施等难行之业；已越渡三有之海；已达至一切众生之最上境；是三界(欲界、色界、无色界)之主、之归依；善等持，具足美妙禅定；为一切众生之利益者，持有世间与出世间之义利；是普眼者，周遍地看见一切所应知法，具足一切知智；是无量者，具足不可称量之戒等功德。我礼敬、顶礼(paṇamāmi vandāmi)那位佛陀。

Aṭṭhamavandanagāthāvaṇṇanā samattā.

第八礼敬偈释义圆满。

9.

9.

Tahiṃ [Pg.69] tahiṃ pāramisañcayaṃ cayaṃ,Gataṃ gataṃ sabbhi sukhappadaṃ padaṃ;

Narānarānaṃ sukhasambhavaṃ bhavaṃ,Namānamānaṃ jinapuṅgavaṃ gavaṃ.

于在在处积集波罗蜜，步步皆为善士带来安乐之境；为人天安乐之源，我今敬礼最胜征服者。

9. Evaṃ aṭṭhamagāthāya buddhaṃ vanditvā idāni pāramisañcayaṃ cayantyādīhi pañcahi guṇehi thomitvā vanditukāmo tahiṃ tahiṃ pāramisañcayaṃcayantyādigāthamāha. Ayaṃ pana jatajara gaṇehi yuttattā dvādasakkharehi lakkhitā sabbapādādyantayamakā vaṃsaṭṭhagāthāti daṭṭhabbā. Vuttañhi vuttodaye ‘‘vadanti vaṃsaṭṭhamidaṃ jatā jarā’’ti. Tassattho heṭṭhā vuttoyeva.

9. 如此以第八偈礼敬佛陀后，现在想要以“积聚波罗蜜”等五种功德来赞叹并礼敬，因此宣说以“于处处积聚波罗蜜”开头的偈颂。此偈由ja、ta、ja、ra四种音组(gaṇa)构成，以十二音节为特征，且所有句子的开头和结尾都形成双声(yamaka)，故应被视为“Vaṃsaṭṭha偈”。正如《韵律学》(Vuttodaya)中所说：“他们称此为Vaṃsaṭṭha，由ja、ta、ja、ra组成。”其含义已在下方说明。

Tattha tahiṃ tahinti tasmiṃ tasmiṃ bhave attabhāve vā, buddhavaraṃ paṇidhānato paṭṭhāya tesu tesu bhavesu attabhāvesu vāti attho. Pāramisañcayanti dānādipā ramīnaṃ samūhaṃ. Ettha ca pāramī nāma dānasīlanekkhammapaññā vīriya khantisaccaadhiṭṭhānamettāupekkhāvasena dasavidhā hoti. Vuttañca buddhavaṃse –

此处“处处”(tahiṃ tahiṃ)是指在每一个有(bhava)、每一个自身(attabhāva)中，或者说，从发愿成佛(buddhavaraṃ paṇidhānato)以来，在那些有、那些自身中，都是这个意思。“积聚波罗蜜”(Pāramisañcaya)是指布施等波罗蜜的集合。在此，波罗蜜(pāramī)是指布施、持戒、出离、智慧、精进、忍辱、真实、决意、慈、舍这十种。正如《佛史》(Buddhavaṃsa)中所说：

‘‘Dānaṃ sīlañca nekkhammaṃ, paññā vīriyena pañcamaṃ;

Khantisaccamadhiṭṭhānaṃ, mettupekkhāti te dasā’’ti.

布施、持戒与出离，智慧、精进为第五；忍辱、真实与决意，慈、舍，此等为十。

Ayaṃ pana pāramīsaddassa vacanattho. Dānasīlādiguṇa visesayogena sattuttamatāya mahābodhisatto paramo. Tassa ayaṃ bhāvo kammanti vā pāramī, dānādi kriyāva labbhati. Santakabhāvakammataddhite ṇapaccayo. Itthiliṅgajotaka īpaccayo ca. Atha vā dānādīni pūretīti paramo. Dānādiguṇānaṃ pūrako pālako ca bodhisatto. Pūradhātu amapaccayo. Pare satte mavati attani bandhati guṇavisesayogenāti vā paramo, bodhisatto. Parasaddūpapada mudhātu bandhane kvi. Paraṃ atirekaṃ majjati kilesamalatoti vā paramo. Parasaddūpa pada [Pg.70] majjadhātu saṃsuddhiyaṃ kvi. Parasaddo atirekattho. Paraṃ seṭṭhaṃ nibbānaṃ visesena mayati gacchatīti vā paramo. Parasaddūpapada mayadhātu gatiyaṃ kvi. Dhātvantalopo. Para saddo seṭṭhattho. Paraṃ lokaṃ pamāṇabhūtena ñāṇa visesena idhalokamiva munāti paricchindatīti vā paramo. Parasaddūpa pada munadhātu paricchindane kvi. Paraṃ ati viya sīlādiguṇagaṇaṃ attano santāne minoti pakkhipatīti vā paramo. Parasaddūpapada midhātu pakkhipane kvi. Parasaddo atirekavācako. Paraṃ attabhūtadhammakāyato aññaṃ paṭipakkhaṃ vā tadanatthakaraṃ kilesacoragaṇaṃ mināti hiṃsatīti vā paramo, mahābodhisatto. Parasaddūpapada midhātu hiṃsāyaṃ kvi. Parasaddo aññavācako, paṭipakkhavācako vā. Paramassa ayantiādinā vuttanayena pāramīti. Api ca pāre nibbāne majjati sujjhatīti pāramī, mahābodhi satto. Suddhakattusādhanoyaṃ. Pārasaddūpapada majadhātu saṃsuddhiyaṃ kvi. Ī ca. Pāre nibbāne satte majjati sodhetīti vā pāramī, hetukattusādhanoyaṃ.

然而，“波罗蜜”(pāramī)一词的词义如下：由于具足布施(dāna)、持戒(sīla)等殊胜功德，大菩萨(mahābodhisatta)成为最胜者(paramo)。他的这种状态或行为，即布施等行为，就称为波罗蜜。这是通过在表示具有某种状态或行为的词尾加上后缀“ṇa”以及表示阴性的后缀“ī”构成的。或者说，因为圆满布施等而成为最胜者。菩萨圆满和守护布施等功德。这是由词根“pūra”加上后缀“ama”构成的。又或者说，菩萨以殊胜的功德将其他众生束缚在自己身上，因此成为最胜者。这里“para”是前缀，词根“mu”意为“束缚”，加上后缀“kvi”。或者说，因为清除了过多的烦恼(kilesa)污垢，所以成为最胜者。“para”是前缀，词根“majj”意为“清净”，加上后缀“kvi”。“para”在此表示“超越”。或者说，因为特别地趋向最胜的涅槃(nibbāna)，所以成为最胜者。“para”是前缀，词根“may”意为“趋向”，加上后缀“kvi”，且省略了词尾。“para”在此表示“最胜”。或者说，因为菩萨以如量的殊胜智慧(ñāṇa)，像了解此世一样了解其他世界，所以成为最胜者。“para”是前缀，词根“mun”意为“了解”，加上后缀“kvi”。或者说，因为菩萨将戒等功德超胜地放入自己的心中，所以成为最胜者。“para”是前缀，词根“mi”意为“放入”，加上后缀“kvi”。“para”在此表示“超胜”。或者说，因为大菩萨能摧毁与自身法身(dhammakāya)相异的，或者敌对的，或者对法身没有益处的烦恼盗贼(kilesacora)，所以成为最胜者。“para”是前缀，词根“mi”意为“伤害”，加上后缀“kvi”。“para”在此表示“他者”或“敌对”。依“最胜者的行为”等方式，说明了“波罗蜜”的意义。更进一步说，因为菩萨在涅槃中得到净化，所以称为波罗蜜，也就是大菩萨。这是主动语态的词。“pāra”是前缀，词根“maj”意为“清净”，加上后缀“kvi”和“ī”。或者说，因为波罗蜜使众生在涅槃中得到净化，所以称为波罗蜜，这是使动语态的词。

Pārenibbāne satte mavati bandhati yojetīti vā pāramī. Pāraṃ nibbānaṃ mayati gacchati satte ca māyeti gameti vā pāramī. Pāraṃ nibbānaṃ yāthāvato munāti paricchindatīti vā pāramī. Pāre nibbāne satte minoti pakkhipatīti vā pāramī. Midhātu pakkhipane ī. Pāre nibbāne sattānaṃ mināti hiṃsatīti vā pāramī, mahābodhisatto. Tassa ayaṃ bhāvo kammanti dānādikriyā pāramīti. Iminā vuttanayena pāramīsaddassa vacanattho veditabbo. Kiñcāpi pana pāramīsaddassa nibbacanaṃ saṅkhepena vuttaṃ. Sotūnaṃ pana niruttinayakosallatthaṃ vitthārena vuttanti daṭṭhabbaṃ.

或者，于彼岸(pāra)涅槃中，束缚、连结、结合众生，是为波罗蜜。或者，（自身）趋向彼岸涅槃，并使众生到达，是为波罗蜜。或者，如实地理解、辨别彼岸涅槃，是为波罗蜜。或者，在彼岸涅槃中，安放众生，是为波罗蜜。词根“mi”意为“安放”，加上后缀“ī”。或者，大菩萨在彼岸涅槃中，为众生摧毁（烦恼），是为波罗蜜。他的这种状态或行为，即布施等行为，称为波罗蜜。应该依照上述方法理解波罗蜜这个词的词义。虽然关于波罗蜜这个词的解释已经简略地说明了，但是为了听众能够精通词源(nirutti)，应当理解这是广说的。

Sā pana dasapāramī, dasaupapāramī, dasaparamatthapāramī cāti tividhā hoti. Tattha saviññāṇāviññāṇakaṃ dhanaṃ pariccāgaṃ katvā [Pg.71] pūritā bodhisambhārā dasapāramiyo nāma. Hattha pāda kaṇṇa nāsādiaṅgapaccaṅgapariccāgaṃ katvā pūritā bodhisambhārā dasaupapāramiyo nāma. Jīvitindriyapariccāgaṃ katvā pūritā bodhisambhārā dasa paramatthapāramiyo nāmāti. Dānādipāramīnaṃ pana attho cariyapiṭakaaṭṭhakathādīsu gahetabbo. Avayavaṃ saṅgahavasena cayati gacchati pavattatīti sañcayo, saṃpubba cidhātu gatiyaṃ ṇa. Sañcinoti avayavanti vā sañcayo, samūho. Pāramīnaṃ sañcayo samūhoti pāramisañcayo, taṃ pāramisañcayaṃ. Taṃ pana cayanti etassa kammaṃ. Cayanti upacitaṃ, parisambhūtanti attho. Cayati upacinātīti cayo, ciyittha upaciyitthāti vā cayo, buddho. Cidhātu upacaye ṇa. Taṃ cayaṃ. Sabbhigatanti sambandho.

这（波罗蜜）分为三种：十波罗蜜(dasapāramī)、十增上波罗蜜(dasaupapāramī)和十胜义波罗蜜(dasaparamatthapāramī)。其中，通过布施有情(saviññāṇaka)和无情(aviññāṇaka)的财物来圆满菩提资粮(bodhisambhāra)，这被称为十波罗蜜。通过布施手、足、耳、鼻等肢体(aṅgapaccaṅga)来圆满菩提资粮，这被称为十增上波罗蜜。通过布施生命(jīvitindriya)来圆满菩提资粮，这被称为十胜义波罗蜜。关于布施等波罗蜜的含义，应从《行藏义注》(Cariyāpiṭaka-aṭṭhakathā)等处学习。“sañcayo”（积聚）一词，意思是由于摄取部分而积累、进行、延续。这是由前缀“saṃ”和词根“ci”在“进行”义中，加上后缀“ṇa”构成的。或者，因其“积聚部分”(sañcinoti avayavaṃ)，故称“sañcayo”，意为“集合”(samūho)。波罗蜜的积聚或集合，即是“pāramisañcayo”。（偈颂中的）“pāramisañcayaṃ”是“cayantaṃ”的业（宾语），而“cayantaṃ”意为“已积聚的”、“已圆满的”。“cayo”意为“积聚”；或者，因其（功德）被积聚，故称“cayo”，即佛陀。“ci”词根在“积累”义中，加上“ṇa”后缀。这个“cayaṃ”与“sabbhigata”相关联。

Tattha sabbhīti santehi sappurisehi. Rāgādikilese samenti upasamentīti santā, sappurisā. Samudhātu upasameta, antapaccayo vā. Santehīti vattabbe smāhismiṃnaṃ mhā bhimhivāti suttena hivibhattiyā bhikāraṃ santasaddassa so bhe bo canteti suttena bhakāre pare santasaddassa sakāraṃ katvā ante ca bakārāgamaṃ katvā sabbhīti vuttaṃ. Tehi sabbhi. Taṃ pana gatanti etassa avuttakattā. Gatanti upagamitabbaṃ. Tañhi devamanussehi gamiyati upagamiyati upasaṅkamiyatīti gatoti vuccati. Taṃ buddhaṃ atthakāmehi sappurisehi devamanussehi sīlādianantaguṇikattā saraṇanti abhimānā payirupāsitabboti vuttaṃ hoti. Taṃ gataṃ. Sukhappadaṃ padaṃ gatanti sambandho. Tattha sukhappadanti accantasukhassa patiṭṭhānabhūtaṃ. Sukhanaṃ sukhaṃ, tassa pajjati tiṭṭhati etthāti sukhappadaṃ, nibbānaṃ. Padanti nibbānaṃ. Tañhi buddhādīhi ariyehi pajjiyati gamiyatīti padanti vuccati. Gatanti agaminti gato, buddho. Dukkhādiasammissassa ekantasukhassa patiṭṭhānabhūtaṃ nibbānaṃ ārammaṇakaraṇavasena apāpuṇinti vuttaṃ hoti. Taṃ gataṃ.

此处“sabbhi”是指“santehi”(由贤者)、“sappurisehi”(由善人)。因其平息、止息贪等烦恼，故为贤者(santā)、善人(sappurisā)。词根“sam”为“止息”义，或加后缀“anta”。当说“santehi”时，根据语法规则，器格的“hi”变为“bhi”；又根据另一规则，当“bha”音在后时，对“santa”的“sa”音进行处理，并在末尾加入“ba”音，因此说“sabbhi”。即由彼等善人。然而，“gataṃ”一词于此未明说其主事者。“gataṃ”意为“应被趋赴”。因其为天人所行、所至、所诣，故称为“gata”(所趋)。那位佛陀，因具足戒等无量功德，是求义利的善人、天、人所应归依、恭敬、侍奉者，故说为“gataṃ”。此与“sukhappadaṃ padaṃ gataṃ”相关联。其中，“sukhappadaṃ”是究竟安乐的立足处。安乐(sukhaṃ)，安乐于此中行、住，故为“sukhappadaṃ”(安乐之境)，即涅槃。“padaṃ”即涅槃。因其为佛陀等圣者所行、所至，故称为“padaṃ”(境)。“gataṃ”意为“已至”(agami)，即“gato”(已至者)，佛陀。此即是说，(佛陀)以作意的方式证得了那无苦等杂染、纯一安乐的立足处——涅槃。即此“gataṃ”。

Narānarānanti [Pg.72] naraanarānanti padacchedo. Manussadevānanti attho. Pabbajjādiseṭṭhabhāvaṃ narati netīti naro, narīyati sakena kammena niyatīti vā naro, manusso, satto vā. Naradhātu nayane a. Na naro anaro, devo. Naro ca anaro ca narānaro, tesaṃ narānarānaṃ. Taṃ pana sukhasambhavanti pade sambandho.

“narānarānaṃ”的词语划分是“nara-anarānaṃ”。其意为“人类与天神”。“nara”(人)，因其引导至出家等最胜状态，故为“nara”；或因被自己的业所牵引，故为“nara”，即人类或有情。词根“nar”为“引导”义，加后缀“a”。非人(na naro)为“anara”，即天神。“nara”与“anara”合为“narānara”，其属格为“narānarānaṃ”。此词与“sukhasambhavaṃ”一词相关联。

Sukhasambhavanti lokiyalokuttarasukhassa kāraṇaṃ. Tividhasukhassa labhanakāraṇabhūtaṃ puññaṃ vā. Sukhayatīti sukhaṃ. Tividhasukhaṃ. Yassa uppajjati, taṃ sukhitaṃ karotīti attho. Atha vā suṭṭhu dukkhaṃ khanatīti sukhaṃ. Supubbakhanudhātu avadhāraṇe a. Sambhavati sukhasaṅkhātaṃ phalaṃ anena puññenāti sambhavaṃ, puññakaraṇaṃ. Saṃpubbabhūdhātu sattāyaṃṇa. Sukhassa sambhavaṃ sukhasambhavaṃ, taṃ pana bhavantipade kammaṃ. Bhavanti nibbattentaṃ. Taṃ sukhasambhavaṃ bhāveti nibbattetīti bhavo, buddho. Taṃ bhavaṃ. So hi mahākaruṇāpubbaṅgamāya dhammadesanāya devamanussānaṃ lokiyalokuttarasukhassa labhanakāraṇabhūtaṃ dānasīlabhāvanāsaṅkhātaṃ puññaṃ kāreti, tasmā bhagavato narānarānaṃ sukhasambhavaṃ bhavanti thometīti daṭṭhabbaṃ.

“sukhasambhavaṃ”(乐之生起)是世间乐与出世间乐的原因，或是获得三乐之因的福德。“sukhaṃ”(乐)，因其能使人快乐，故为“乐”，即三乐。其义为：此乐于谁生起，即令其快乐。或者，因其善掘除痛苦，故为“sukhaṃ”。前缀“su”，词根“khanu”，为“掘除”义，加后缀“a”。由此福德，名为“乐”的果报得以生起，故为“sambhavaṃ”(生起)，即福德之行业。前缀“saṃ”，词根“bhū”，为“存在”义，加后缀“ṇa”。乐之生起为“sukhasambhavaṃ”，此为“bhavanti”一词的业(宾语)。“bhavanti”意为“使其产生”。使此“sukhasambhavaṃ”增长、产生者，为“bhava”(生者)，即佛陀。即此“bhavaṃ”。实则，彼(佛陀)以大悲为前导而说法，令天人行施、戒、修等名为福德之业，此是获得世间与出世间乐之因。因此，当知(此偈颂)是赞叹世尊为人类与天神之乐的生起者。

Namānamānanti padassa name anamānanti padacchedo. Nameti ahaṃ namāmīti attho. Ettha ca mivibhattiyā ekārādesoti veditabbo. Anamānanti anamentānaṃ avandantānaṃ anādarānanti attho. Taṃ pana gavantietassa visesanaṃ. Gavanti goṇasadisānaṃ bālānaṃ. Gavanti hi chaṭṭhībahuvacanantanāmapadaṃ. Tato namaṃ patimhālutte ca samāseti sutte samabhiniviṭṭhena caggahaṇena naṃvacanassa aṃ ādesañca goiccetassa okārassa avādesaṃ katvā rūpasiddhi veditabbā. Gacchantīti gāvo, goṇā. Gāvo viyāti gāvo, tesaṃ gavaṃ bālānaṃ. Taṃ pana jinapuṅgavantipade chaṭṭhīkammaṃ. Jinapuṅgavanti jayantapurisuttamaṃ buddhaṃ name namāmīti sambandho. Ettha ca puṅgava saddo [Pg.73] kammadhārayasamāse seṭṭhatthavācako. Munipuṅgavotiādīsu viya. Vuttañca amarakose –

“namānamānaṃ”一词划分为“name anamānaṃ”。“name”意为“我礼敬”。此处当知，第一人称单数现在时词尾“mi”变为“e”。“anamānaṃ”意为“不礼敬者、不顶礼者、不恭敬者”。此为“gavaṃ”的形容词。“gavaṃ”意为“如牛的愚人”。“gavaṃ”实为属格复数名词。因此，根据语法规则，应知其词形构成为：属格复数词尾‘naṃ’变为‘aṃ’，‘go’的‘o’音变为‘ava’。因其行走，故为“gāvo”，即牛。如牛，即彼等如牛的愚人。此(gavaṃ)在“jinapuṅgavaṃ”一词中，是属格的业(宾语)。其关联为：“我礼敬(name)战胜的(jina)、最上之人(puṅgava)——佛陀”。此处，“puṅgava”一词在持业释中，意为“最胜”，如“munipuṅgavo”(牟尼牛王)等。《阿摩罗俱舍》(Amarakosa)中说：

‘‘Uttarasmiṃ pade byaggha, puṅgavosabhakuñjarā;

Sīhasaddūlanāgādyā, pume seṭṭhatthagocarā’’ti.

在后位词中，“虎”(byaggha)、“牛王”(puṅgava)、“雄牛”(usabha)、“象”(kuñjara)，以及“狮子”(sīha)、“猛兽”(saddūla)、“龙”(nāga)等词，在阳性词中皆表最胜义。

Tassattho. Kammadhārayasamāse uttarapade vattamānā byagghapuṅgavosabhakuñjarā byagghapuṅgavausabhakuñjarasaddā ca sīha saddūlanāgādyā sīha saddūla nāgāsaddā ca pume seṭṭhattha vācakāti. Ayaṃ panettha vacanattho. Go viya buddhaguṇe ajānante anamante aññadiṭṭhike bāle jināti ajinīti vā jino. Pakaṭṭhabhāvaṃ padhānabhāvaṃ vā uddhaṃ gacchatīti puṅgavo. Paupubba gamudhātu gatiyaṃ avapaccayo. Niggahitā gamo. Tassa kavaggantaṃ dhātvantalopañca yadādinā katvā rūpasiddhi veditabbā. Jino ca so puṅgavo cāti jinapuṅgavo, buddho. So pana gunnaṃ viya buddhānaṃ sīlādike appameyyaguṇe ajānantānaṃ anamantānaṃ agāravantānaṃ avandantānaṃ añña diṭṭhigatikānaṃ bālānaṃ asatthena pāramīpuññatejena ajinīti vuttaṃ hoti. Taṃ jinapuṅgavanti.

其义如下：在持业释中，作为后位词的“虎”、“牛王”、“雄牛”、“象”等词，以及“狮子”、“猛兽”、“龙”等词，在阳性词中皆表最胜义。此处解释如下：(佛陀)降伏或已降伏那些如牛一般，不知佛德、不恭敬、持异见的愚人，故为‘jina’(胜者)。因其趋向卓越或优胜之境，故为‘puṅgava’(牛王)。其构词为：前缀“pa-u”，词根“gam”为“行”义，加后缀“ava”。插入鼻音“ṃ”，此鼻音变为“ṅ”(kavagganta)，词根末音省略，依“yad”等规则，当知其词形构成。彼胜者亦是牛王，故为‘jinapuṅgava’(胜者牛王)，即佛陀。此即是说，彼(佛陀)以无与伦比的波罗蜜福德威力，降伏了那些如牛一般，不知、不敬、不尊重、不顶礼佛陀戒等无量功德，持异见的愚人。即此‘jinapuṅgavaṃ’。

Ayaṃ panettha saṅkhepayojanā. Tahiṃ tahiṃ tasmiṃ tasmiṃ bhave, attabhāve vā, pāramisañcayaṃ dānādipāramīnaṃ samūhaṃ, cayaṃ upacitaṃ parisambhūtaṃ, sabbhi santehi sappurisehi, gataṃ upagamitabbaṃ payirupāsitabbaṃ, sukhappadaṃ accantasukhassa patiṭṭhāna bhūtaṃ, padaṃ nibbānaṃ gataṃ pattaṃ agamiṃ, narānarānaṃ manussadevānaṃ, sukhasambhavaṃ lokiyalokuttarasukhassa kāraṇaṃ tividha sukhassa labhanakāraṇabhūtaṃ puññaṃ vā bhavaṃ nibbattentaṃ, anamānaṃ anamantānaṃ anādarānaṃ avandantānaṃ vā, gavaṃ goṇasadisānaṃ bālānaṃ jinapuṅgavaṃ jayantapurisuttamaṃ buddhaṃ ahaṃ name namāmīti.

此为简要释义。“于彼彼、于此此有或自体中”(Tahiṃ tahiṃ tasmiṃ tasmiṃ bhave, attabhāve vā)，“积集波罗蜜”(pāramisañcayaṃ)意为布施等波罗蜜之总集；“积集”(cayaṃ)意为增长、圆满。“为贤善者所行”(sabbhi gataṃ)意为为一切贤善者所行、所亲近、所承事。“施乐”(sukhappadaṃ)意为究竟安乐之立足处。“境”(padaṃ)即涅槃，“已达”(gataṃ)意为已证、已趣入。“人天安乐之源”(narānarānaṃ sukhasambhavaṃ)意为人天世间与出世间乐之因，获得三乐之因，或能产生福德与有。对于“不敬如牛者”(anamānagavaṃ)，即不恭敬、不尊重、不礼拜，如牛一般的愚人，[我礼敬]“胜者牛王”(jinapuṅgavaṃ)，即胜利者中的至上之人——佛陀。“我礼敬”(ahaṃ name)即我顶礼(namāmi)。

Navamavandanagāthāvaṇṇanā samattā.

第九礼敬偈释义圆满。

10.

10.

Maggaṅganāvaṃ [Pg.74] munidakkhanāviko,Īhāphiyaṃ ñāṇakarena gāhako;

Āruyha yo tāya bahū bhavaṇṇavā,Tāresi taṃ buddhamaghappahaṃ name.

牟尼为善巧船师，以道支为舟，以智慧之手执精进之桨；彼乘此舟，救度众多有情渡过轮回大海，我礼敬彼摧毁诸恶之佛陀。

10. Evaṃ navamagāthāya buddhaṃ natvā idāni bahū satte tibhavasaṅkhātā saṃsārasamuddato tārentena guṇena ca sattānaṃ dukkhappahānena guṇena ca thomitvā buddhaṃ vanditu kāmo maggaṅganāvantyādigāthamāha. Ayaṃ pana tata jara gaṇehi racitattā dvādasakkharehi yuttā indavaṃsa gāthāti daṭṭhabbā. Vuttañhi vuttodaye ‘‘sāyindavaṃsā khalu yattha tā jarā’’ti.

10. 如是以第九偈礼敬佛陀后，今欲以能救度众多有情脱离三有轮回之海的功德，及能令有情断除痛苦的功德来赞颂并礼敬佛陀，故说此以“道支舟”等为首之偈。此偈因由两个tagaṇa、一个jagaṇa及一个ragaṇa组成，具十二音节，当知是因陀婆娑偈(Indavaṃsa)。如《韵律学》(Vuttodaya)中所说：“彼确为因陀婆娑偈，其中有tā、jarā。”

Tassattho. Yattha yassaṃ gāthāyaṃ tā tagaṇadvayañca jarā jagaṇa ragaṇā ca ce siyuṃ, sā gāthā khalu ekantaṃ indavaṃsagāthā nāmāti.

其义为：在任何偈颂中，若有tagaṇa两个，以及jagaṇa和ragaṇa，则该偈颂确实称为因陀婆娑偈。

Tattha yo munidakkhanāvikoti sambandho. Yo buddha saṅkhāto cheko nāvājeṭṭhakoti attho. Tattha munīti ubho loke munāti jānātīti muni, bhagavā. Munadhātu ñāṇe i. Atha vā monaṃ vuccati sabbaññutañāṇaṃ, taṃ assa atthīti muni, bhagavā. Assathyatthe ipaccayo. Vuttañhi ekanipāte vaṇṇapathajātakaṭṭhakathāyaṃ ‘‘munīti monaṃ vuccati ñāṇaṃ. Kāya moneyyādīsu vā aññatarena samannāgatattā puggalo munīti vuccati. So panesa agāriyamuni, anagāriyamuni, sekkhamuni, asekkhamuni, paccekamuni, munimunīti anekavidho. Tattha agāriyamunīti gihi āgataphalo viññātasāsano. Anagāriyamunīti tathārūpova pabbajito. Sekkhamunīti sattasekkhā. Asekkhamunīti khīṇāsavo. Paccekamunīti paccekasambuddho. Munimunīti sammāsambuddho’’ti. Idha pana munimuni adhippeto.

其中，“彼牟尼善巧船师”(yo munidakkhanāviko)的关联如下。“彼”(yo)即是被称为佛陀者；“牟尼善巧船师”(munidakkhanāviko)意为善巧的船长。其中，“牟尼”(muni)者，了知二世间(ubho loke munāti)，故为牟尼，即世尊。词根`muna`义为“知”，加`i`后缀。又，“智慧”(monaṃ)被称为一切知智，拥有此智者，是为牟尼，即世尊。此中`i`后缀用于“拥有”义。如《本生义注·一集·沙漠商路本生》(Vaṇṇapathajātakaṭṭhakathāyaṃ)中所说：“所谓牟尼，智慧(monaṃ)被称为‘智’(ñāṇaṃ)。或因具足身默然(kāyamoneyya)等其中之一，个体(puggala)被称为牟尼。彼有多种：在家牟尼(agāriyamuni)、出家牟尼(anagāriyamuni)、有学牟尼(sekkhamuni)、无学牟尼(asekkhamuni)、独觉牟尼(paccekamuni)、牟尼中之牟尼(munimuni)。其中，在家牟尼是已证果且了知教法的在家者。出家牟尼是如是之出家者。有学牟尼是七有学。无学牟尼是漏尽者。独觉牟尼是独觉佛。牟尼中之牟尼是正等觉者。”于此，意指牟尼中之牟尼。

Dakkhoti [Pg.75] cheko. Samuddataraṇe dakkhati kusalattaṃ gacchatīti dakkho, nāviko. Dakkhadhātu gatiyaṃ a. Atha vā dakkhati kusalakamme aññasmiñca kiccākicce adandhatāya sīghaṃ gacchatīti dakkho, yokoci kusalo puggalo. Dakkhadhātu sīghatthe a. Dakkho viyāti dakkho, buddho. Nītatthena pana buddho sattānaṃ saṃsārasamuddato uddhāraṇassa kāraṇaṃ dakkhati paricchindati ñāṇenāti dakkhoti vuccati. Nāvikoti samuddatīraṃ nāvāya taratīti nāviko, nāvājeṭṭhako. Taratitaddhite ṇiko. Nāviko viyāti nāviko, buddho. Nītatthena pana buddho nibbānaṃ pāraṃ aṭṭhamaggaṅganāvāya taratīti nāvikoti vuccati. Dakkho nāviko dakkhanāviko, muni ca so dakkhanāvikocāti munidakkhanāviko, kammadhārayasamāsoyaṃ. Atha vā dakkhanāviko viya dakkho munīti munidakkhanāviko, buddho. Upamākammadhārayasamāsoyaṃ. Yathā hi samuddataraṇe cheko nāviko manusse samuddapāraṃ neti, evaṃ buddho veneyyasatte nibbānapāraṃ netīti vuttaṃ hoti.

“善巧”即是精通者。所谓“善巧”，是指在渡海时，能熟练地航行，精通此道，故称善巧，即是船夫。“善巧”的词根有“行”之义。或者说，善巧者能熟练地行善业，对于各种应做之事，毫不迟缓，迅速行动，故称善巧，指任何有能力的个体。“善巧”的词根也有“速”之义。佛陀如善巧者一般善巧。从引导的意义上说，佛陀能以智慧辨别、看清将有情从轮回之海中救度的因缘，故称为善巧。“船夫”是指以船只渡海至彼岸的人，也就是船长。“渡”(tarati)加上后缀“ṇiko”，形成“船夫”(nāviko)。佛陀如船夫一般是船夫。从引导的意义上说，佛陀以八支圣道之船，载有情渡至涅槃彼岸，故称船夫。善巧的船夫，即善巧船夫，而这位牟尼也是善巧船夫，因此称为“牟尼善巧船夫”，这是一个业持复合词。或者说，如同善巧船夫般善巧的牟尼，即佛陀，这是一个譬喻业持复合词。正如精通渡海的船夫将人们带往大海彼岸，佛陀也同样引导所化有情到达涅槃彼岸，因此有此说。

Maggaṅganāvaṃ āruyhāti sambandho. Maggaṅganāvanti aṭṭhamaggaṅga saṅkhātaṃ nāvaṃ. Āruyhāti ārohitvāti attho. Kilese mārento ārammaṇakaraṇavasena nibbānaṃ gacchatīti maggo. Mārasaddūpapada gamudhātu kvi. Mārenta goti vattabbe niruttinayena maggoti vuttaṃ. Atha vā nibbānaṃ maggati gavesatīti maggo. Maggadhātu gavesane a. Nibbānatthikehi maggiyati gavesiyatīti vā maggo. Ekantato jāti jarābyādhimaraṇadukkhādīhi pīḷitehi sattehi dukkhakkhayaṃ nibbānaṃ pāpuṇatthāya maggitabbo gavesitabboti maggo, catumaggo. Vuttañhi ‘‘maggoti kenaṭṭhena nibbānaṃ magganaṭṭhena nibbānatthikehi magganīyaṭṭhena cā’’ti. Aṅgati gacchati phalanibbānaṃ etenāti aṅgaṃ. Agidhātu gamane a. Maggassa aṅgaṃ kāraṇanti maggaṅgaṃ, sammādiṭṭhi sammāsaṅkappa sammāvācā sammākammanta sammāājīva sammāvāyāma [Pg.76] sammāsati sammāsamādhivasena aṭṭhamaggaṅgaṃ labbhati. Nuyati thavīyatīti nāvā. Nudhātu thaviyaṃ avo. Atha vā orato pāraṃ netīti nāvā, bhāraṃ nayanti etāyāti vā nāvā. Nidhātu nayane avo. Maggaṅgasaṅkhātā nāvā maggaṅganāvā. Atha vā nāvā viya maggaṅganti maggaṅga nāvā. Yathā hi nāvā attani āruḷhe manusse samudda nadīpāraṃ neti, evaṃ aṭṭhamaggaṅgadhammā attānaṃ paṭipajjante nibbāna pāraṃ nentīti vuttaṃ hoti. Taṃ maggaṅganāvaṃ.

“登上道支之船”是其关联。“道支之船”是指名为八圣道支的船。“登上”的意思是乘坐。灭除烦恼，以（涅槃）为所缘而趋向涅槃，故为“道”。此字由“魔”(māra)与“去”(gam)词根加后缀`kvi`构成。本来应作“杀魔者”(mārenta go)，但依语源学(nirutti)之规则而说为“道”。又或者，探求涅槃，故为“道”；词根`magga`有“寻求”(gavesana)之义，加后缀`a`。又或者，为求涅槃者所寻求，故为“道”。那些完全被生、老、病、死等苦所逼迫的有情，为证苦尽涅槃而应寻求者，即是四道。正如所说：“‘道’以何义？以寻求涅槃义，及以求涅槃者所应寻求义。”由此能至果涅槃，故为“支”(aṅgaṃ)；词根`agi`有“行走”(gamana)之义，加后缀`a`。道之支分，即道之因，是为“道支”(maggaṅgaṃ)，由正见、正思惟、正语、正业、正命、正精进、正念、正定，而有八圣道支。被运载(nuyati)或被稳固(thavīyati)，故为“船”(nāvā)；词根`nu`有`thaviya`（稳固）之义，加后缀`avo`。又或者，从此岸运至彼岸，故为“船”；或由此运载重物，故为“船”；词根`ni`有“运载”(nayane)之义，加后缀`avo`。名为八圣道支的船，即“道支之船”。又或者，如船般的道支，即“道支之船”。譬如船只载着登上船的人渡过大海江河，抵达彼岸；同样，八圣道支之法能将行者引至涅槃彼岸，此即其义。指的就是那“道支之船”。

Īhāphiyanti vīriyasaṅkhātaṃ dabbisārakaṃ. Vuttañhi suttani pātaaṭṭhakathāyaṃ ‘‘phiyenāti dabbisārakenā’’ti. Īhati ārabbhatīti īhā. Īhati vāyamati cetayati etenāti vā īhā, vīriyaṃ. Saddanītiyaṃ pana ‘‘īha cetāya’’nti vuttaṃ. Phāti vaḍḍheti udakaṃ etenāti phiyaṃ. Phādhātu vaḍḍhiyaṃ iyo. Phāti ghaṭṭeti udakanti vā phiyaṃ. Atha vā phāyati gacchati nāvaṃ etenāti phiyaṃ. Dabbisārakaṃ. Phāyi dhātu gatiyaṃ a. Ākārassa i. Īhāsaṅkhātaṃ phiyanti īhāphiyaṃ. Phiyaṃ viya īhāti īhāphiyaṃ. Yathā hi phiyena nāvā icchitaṭṭhānaṃ gacchati, evaṃ īhāsaṅkhātena vīriyena taṃ taṃ kiccaṃ sādheti, icchitaṃ nibbānaṭṭhānaṃ gacchatīti adhippāyo. Taṃ pana gāhakoti pade kammaṃ. Ñāṇakarenāti sabbaññutañāṇasaṅkhātena hatthena. Sabbaṃ ñeyyadhammaṃ jānātīti ñāṇaṃ, sabbaññutañāṇaṃ. Taṃ taṃ kammaṃ karotīti karo, hattho. Ñāṇasaṅkhāto karo ñāṇa karo, karaṃ viya ñāṇanti vā ñāṇakaro, tena ñāṇakarena. Gāhakoti daḷhagaṇhamāno hutvā. Tāyāti aṭṭhamaggaṅga saṅkhātāya tāya nāvāya, bahūti aneke veneyyasatte. Bhavaṇṇavāti tibhavasaṅkhātā saṃsāravaṭṭasaṅkhātā vā mahāsamuddato. Tassa pana vacanattho heṭṭhā vuttoyeva.

“精进之桨”(Īhāphiyaṃ)即名为精进的桨。如《经集义注》(Suttanipāta-aṭṭhakathā)中所说：“‘以桨’(phiyena)即是以桨(dabbisārakena)。”所谓“努力”(īhā)，即是发起。或者说，由此而努力、勤勉、思虑，故为“努力”(īhā)，即精进。《声论》(Saddanīti)中说：“努力即思虑。”由此能分开或增加水，故为“桨”(phiyaṃ)；词根`phā`有“增长”之义，加后缀`iyo`。或者说，搅动水，故为“桨”。又或者说，由此船能行进，故为“桨”(phiyaṃ)，即桨(dabbisārakaṃ)；词根`phāyi`有“行进”之义，加后缀`a`，`ā`转为`i`。名为“努力”的“桨”，即“努力之桨”(īhāphiyaṃ)。或如桨般的努力，即“努力之桨”。譬如以桨，船能行至所欲之处；同样地，以名为“努力”的精进，能成办彼彼之事，行至所欲的涅槃之处，此为其意。而该（桨）是“执持者”(gāhako)一词的业。“以智慧手”即以名为一切智智(sabbaññutañāṇa)的手。能知一切所应知之法，故为“智”(ñāṇaṃ)，即一切智智。能作彼彼之事，故为“手”(karo)。名为智之手，即“智手”(ñāṇakaro)；或如手般的智，即“智手”(ñāṇakaro)，故云“以智慧手”。“执持者”(Gāhako)即是牢牢执持。“以彼”(Tāyā)即以彼名为八圣道支的船，“众多”(bahū)即许多应受教化之有情。“从有海”(Bhavaṇṇavā)即从名为三有(tibhava)或轮回(saṃsāravaṭṭa)的大海。其词义已于前述。

Tāresīti otiṇṇesi, atikkamesīti attho. Buddhanti paṭividdhacatusaccadhammaṃ. Aghappahanti sattānaṃ dukkhappaja hantaṃ[Pg.77]. Dukkhaviddhaṃsentanti attho. Atha vā aghappahanti sattānaṃ kilesappajahantaṃ. Kilesaviddhaṃsentanti attho. Ettha hi aghasaddo dukkhe kilese ca vattati. Tattha hi dukkhaṃ aghayati dukkhayatīti aghanti ca, aghayati dukkhākārena pavattatīti vā aghanti ca vuccati. Kileso pana aghayanti pāpaṃ karonti sattā etenāti aghoti vuccati. Aghadhātu pāpakaraṇe a. Aghaṃ pajahati viddhaṃsetīti aghappaho, buddho. Aghasaddūpapadapapubbahādhātu cāge. Buddho veneyyasattānaṃ dukkhañca kilesañca dhammadesanāya apanetīti attho. Ettha ca paṭhamavikappe dukkhassa appahātabbadhammattā maggena appahātabbampi phalūpacārena dukkhappajahantanti vuttaṃ. Tanti munidakkhanāvikaṃ ahaṃ name namāmīti sambandhoti.

“Tāresi”（使渡过），意为使之渡过、使之超越。“佛陀”(buddhaṃ)，即已彻证四圣谛(catusacca)之法者。“除灭殃祸者”(aghappahaṃ)，意为舍弃众生之苦，即摧毁痛苦之义。或曰，“除灭殃祸者”，意为断除众生之烦恼，即摧毁烦恼之义。此处，“殃祸”(agha)一词，通指痛苦与烦恼。其中，痛苦能带来痛苦，故为“殃祸”；或以痛苦之相而转起，故为“殃祸”。而烦恼，有情因此而作恶，故为“殃祸”。词根`agha`有“作恶”之义，加后缀`a`。舍弃、摧毁殃祸者，即“除殃祸者”(aghappaho)，即佛陀。此词由前置词“agha”，与前缀“pa”及意为“舍弃”(cāge)的`hā`词根构成。佛陀以说法为应受教化之有情消除痛苦与烦恼，此为其意。此处，于第一种解释中，虽痛苦非道所能断之法，然以果为喻，亦说为断除痛苦。“彼”(taṃ)指彼圣者(muni)善巧(dakkha)船夫(nāvika)，“我礼敬”(ahaṃ name)，我顶礼(namāmi)，此乃关联之义。

Ayaṃ panettha saṅkhepayojanā. Yo munidakkhanāviko yo buddhasaṅkhāto cheko nāvājeṭṭhako, maggaṅganāvaṃ aṭṭhamaggaṅgasaṅkhātaṃ nāvaṃ āruyha ārohitvā īhāphiyaṃ vīriyasaṅkhātaṃ dabbisārakaṃ, ñāṇakarena sabbaññutañāṇasaṅkhātena hatthena, gāhako daḷhaṃ gaṇhamāno hutvā tāya aṭṭhamaggaṅganāvāya, bahū aneke veneyyasatte bhavaṇṇavā tibhavasaṅkhātamahāsamuddato, tāresi otāresi, buddhaṃ paṭividdhacatusaccadhammaṃ aghappahaṃ sattānaṃ dukkhaviddhaṃsentaṃ kilesa viddhaṃsentaṃ vā taṃ munidakkhanāvikaṃ ahaṃ name namāmīti.

此乃简要之文句连结。彼圣者(muni)善巧(dakkha)船夫(nāvika)，即名为佛陀、善巧(cheka)之船长(nāvājeṭṭhaka)，登上名为八圣道支(aṭṭhamaggaṅga)的船，以名为一切智智(sabbaññutañāṇa)之手，作为执持者(gāhako)，牢牢执持名为精进(vīriya)之桨(dabbisāraka)，用那八圣道支之船，将众多(bahū)应受教化之有情，从名为三有(tibhava)的大海中，使之渡过(tāresi/otāresi)。我礼敬(ahaṃ name/namāmi)彼佛陀——彼彻证四圣谛(catusacca)之法者、除灭殃祸者(aghappahaṃ)、摧毁众生痛苦或摧毁烦恼者——即是那位圣者(muni)善巧(dakkha)船夫(nāvika)。

Dasamavandanagāthāvaṇṇanā samattā.

第十礼敬偈释义完毕。

11.

11.

Samatiṃsatipāramisambharaṇaṃ,Varabodhidume catusaccadasaṃ;

Varamiddhigataṃ naradevahitaṃ,Tibhavūpasamaṃ paṇamāmi jinaṃ.

圆满三十波罗蜜，于最胜菩提树下彻见四圣谛；具足最胜神变，为天利人益；令三有寂灭，我礼敬胜者。

11. Evaṃ [Pg.78] dasamagāthāya buddhaṃ vanditvā idāni samatiṃ satipāramisambharaṇādīhi pañcahi guṇehi thomitvā jinaṃ vanditukāmo samatiṃsatipāramisambharaṇantyādigāthamāha. Ayaṃ pana catūhi sagaṇehi racitattā dvādasakkharehi yuttā toṭakagāthāti daṭṭhabbā. Vuttañhi vuttodaye ‘‘iha toṭaka mambudhisehi mita’’nti. Tassattho. Yassaṃ paṭipādaṃ ambudhisehi catūhi sagaṇehi mitaṃ pamitaṃ racitaṃ lakkhitaṃ vā vuttaṃ idha jagatichande toṭakaṃ nāmāti.

11. 如是，以第十偈礼敬佛陀后，今欲以圆满三十波罗蜜等五种功德赞叹而礼敬胜者(jina)，故说以“圆满三十波罗蜜”等为首的偈颂。此偈由四个萨格那(sagaṇa)组成，具十二音节，当知为多达迦(toṭaka)偈。《韵律学》(Vuttodaya)中说：“于此，多达迦由四个萨格那(ambudhisehi)所成。”其义为：在此世间韵律(jagatichanda)中，凡每一句(paṭipāda)由四个萨格那所衡量、测度、构成或描述者，即名为多达迦。

Tattha pana samatiṃsatipāramisambharaṇanti dasapāramiyo, dasa upapāramiyo, dasa paramatthapāramiyo cāti samatiṃsapāramiyo sambhūtaṃ, paripūritanti attho. Tāsaṃ pana viseso pāramisaddassa ca vacanattho heṭṭhā vuttoyeva. Sambharittha paripūrayitthāti sambharaṇo, jino. Saṃpubbabharadhātu pūraṇe yu. Samatiṃsapāramiyo sambharaṇoti samatiṃsatipāramisambharaṇo, jino. Dīpaṅkarabuddhassa pādamūle laddhabyākaraṇato paṭṭhāya kappasatasahassādhikāni cattāri asaṅkhyeyyāni samatiṃsapāramiyo pūrayitthāti attho. Taṃ samatiṃsatipāramisambharaṇaṃ. Varabodhidumeti uttamabodhirukkhamūle. Ettha ca varabodhisaddassa vacanattho heṭṭhā vuttoyeva. Davati gacchati mūlakhandhatacasākha viṭapa pallava phalehi vuḍḍhiṃ virūḷiṃ vepullaṃ rajata suvaṇṇamaṇi santā rucīhi atisobhanaṃ vā pāpuṇātīti dumo, bodhisattassa vijātadivaseyeva bodhisattena saddhiṃ saha jāto satahatthubbedho asatthadumarājā labbhati. Dudhātu gatimhi amo. Apadānaṭṭhakathāyaṃ pana ‘‘dunāti kampatīti dumo. Dumati pūreti ākāsatalanti vā dumo’’ti vuttaṃ. Varo bodhi varabodhi, varabodhi ca so dumo cāti varabodhidumo, tasmiṃ.

其中，“圆满三十波罗蜜”(samatiṃsatipāramisambharaṇaṃ)者，谓十波罗蜜、十近波罗蜜(upapāramī)、十胜义波罗蜜(paramatthapāramī)，此三十波罗蜜已积集、圆满之义。此等差别及“波罗蜜”一词之义，已如前说。积集、圆满，故为“积集者”(sambharaṇo)，即胜者(jina)。此词由前缀`saṃ-`、词根`bhar`（义为充满）、以及后缀`yu`构成。圆满三十波罗蜜者，即“圆满三十波罗蜜者”(samatiṃsatipāramisambharaṇo)，指胜者。其义为：从燃灯佛(Dīpaṅkara Buddha)足下得授记起，于四阿僧祇(asaṅkhyeyya)又十万劫中，圆满了三十波罗蜜。彼即“圆满三十波罗蜜”。“于最胜菩提树”(Varabodhidume)者，谓于最上菩提树下。于此，“最胜菩提”一词之义，亦如前说。“树”(dumo)者，谓其以根、干、皮、枝、梢、叶、果而生长、繁茂、广大，或由银、金、摩尼之光彩而极庄严。此阿说他树王(asatthadumarājā)与菩萨于同日出生，高一百肘(satahatthubbedho)。此词由词根`du`（义为行）加后缀`ama`构成。然于《本行》义注(Apadānaṭṭhakathā)中说：“摇动(dunāti)，故为树(dumo)；或充满(dumati)天际，故为树(dumo)。”最胜之菩提为“最胜菩提”(varabodhi)，彼最胜菩提即是树，故为“最胜菩提树”(varabodhidumo)，`tasmiṃ`即指于彼树下。

Catusaccadasanti cattāri ariyasaccāni maggañāṇena paṭivijjhitaṃ. Ettha ca saccasaddo anekesvatthesu dissati. Seyyathidaṃ. Saccaṃ [Pg.79] bhaṇe na kujjheyyātiādīsu vācāsacce. Sacce ṭhitā samaṇabrāhmaṇātiādīsu viratisacce. Kasmā nu saccāni vadanti nānā pavādiyāse kusalāvadānātiādīsu diṭṭhisacce. Ekañhi saccaṃ na dutiyamatthītiādīsu paramatthasacce nibbāne ceva magge ca, catunnaṃ saccānaṃ kati kusalātiādīsu ariyasacce. Svāyamidhāpi ariyasacce vattatīti veditabbo. Sathanaṃ saccaṃ, avitathaṃ. Sathadhātu avitathe ṇyo. Yathā hi aggīnaṃ sabhāvo ekantaṃ uṇhoyeva hoti, na sītalo, evaṃ dukkhādīnaṃ pīḷanādi sabhāvaṃ ekantaṃ saccaṃ tathaṃ avitathaṃ anaññathaṃ hoti. Taṃ pana catubbidhaṃ hoti dukkhasaccaṃ, samudayasaccaṃ, nirodhasaccaṃ, maggasaccañcāti. Tattha dukkhasaccanti dukkhacchitaṃ khaṃ tucchanti dukkhaṃ. Kammadhārayasamāsoyaṃ. Vuttañhetaṃ saccavibhaṅgaṭṭhakathāyaṃ ‘‘duiti ayaṃsaddo kucchite dissati. Kucchitañhi puttaṃ duputtoti vadanti. Khaṃsaddo pana tucche. Tucchañhi ākāsaṃ khanti vuccati. Idañca paṭhamasaccaṃ kucchitaṃ. Anekaupaddavādhiṭṭhānato, tucchaṃbālajanaparikappitadhuvasubhasukhattabhāvavirahitato. Tasmā kucchitattā tucchattā ca dukkhanti vuccatī’’ti. Dukkhañca taṃ saccañcāti dukkhasaccaṃ. Tebhūmikavaṭṭaṃ labbhati.

“见四谛者”(Catusaccadasaṃ)，谓以道智彻见四圣谛。于此，“谛”(sacca)一词可见于多义。例如：于“应说实语，不应忿怒”等句中，为言语之谛(vācāsacca)；于“安住于谛，沙门梵志”等句中，为禁戒之谛(viratisacca)；于“诸善说者，何故宣说种种异谛”等句中，为见解之谛(diṭṭhisacca)；于“实唯一谛，更无第二”等句中，为胜义谛(paramatthasacca)，即涅槃与道；于“四谛之中，几者为善”等句中，为圣谛(ariyasacca)。当知此处于此亦用于圣谛之义。谛者，真实(saccaṃ)、不虚(avitathaṃ)。此词由词根`sath`（义为不虚）加后缀`ṇya`构成。譬如火之自性，必定是热，而非是冷；如是，苦等之逼迫等自性，亦必定真实、如是、不虚、不异。彼有四种，谓苦谛、集谛、灭谛、道谛。其中，“苦谛”(dukkhasaccaṃ)者，“du”为可鄙，“khaṃ”为空虚，故为“苦”(dukkhaṃ)。此为持业释。于《谛分别》义注(Saccavibhaṅgaṭṭhakathā)中说：“‘du’之一词，见用于可鄙义。可鄙之子，人谓之‘劣子’(duputto)。‘khaṃ’之一词，则用于空虚义。空虚之虚空，谓之‘空’(khaṃ)。此第一谛，因是众多灾患之所依，故为可鄙；又因远离凡夫所计之常、净、乐、我性，故为空虚。是故，因其可鄙与空虚，而名为‘苦’。”彼苦即是谛，故为“苦谛”。此指三界之轮回。

Samudayasaccanti ayati pavattati dukkhaphalaṃ etenāti ayo, lobho. Ayadhātu gatimhi a. Saṃ avasesa paccayasaṃyoge sati u dukkhuppattiyā ayo kāraṇoti samudayo. Chaṭṭhītappurisasamāsoyaṃ. Vutteñhetaṃ sacca vibhaṅgaṭṭhakathāyaṃ ‘‘saṃiti ca ayaṃsaddo samāgamo sametantiādīsu saṃyogaṃ dīpeti. Uiti ayaṃsaddo uppannaṃ uditantiādīsu uppattiṃ. Ayasaddo pana kāraṇaṃ dīpeti. Idañcāpi dutiyasaccaṃ avasesapaccayasamāyoge sati dukkhassuppattikāraṇaṃ. Iti dukkhassa saṃyoge uppattikāraṇattā dukkhasamudayanti vuccatī’’ti. Samudayo ca so saccañcāti samudayasaccaṃ, lobhasaṅkhātā taṇhā labbhati[Pg.80]. Nirodhasaccanti rodhati carati pavattatīti rodho, tebhūmikavaṭṭadhammo. Rodhadhātu caraṇe ṇa. Natthi tebhūmikavaṭṭadhammassa rodho caraṇaṃ etthāti nirodho, nibbānaṃ. Atha vā nirujjhati saṃsāradukkhaṃ etthāti nirodho, nibbānaṃ. Rudhidhātu āvaraṇe ṇa. Vuttañhetaṃ saccavibhaṅgaṭṭha kathāyaṃ ‘‘tatiyasaccaṃ pana yasmā nisaddo abhāvaṃ. Rodha saddo cārakaṃ dīpeti. Tasmā abhāvo ettha saṃsāra cārakasaṅkhātassa dukkharodhassa sabbagatisuññattā. Samadhi gate vā tasmiṃ saṃsāracārakasaṅkhātassa dukkharodhassa abhāvo hoti tappaṭipakkhattātipi dukkhanirodhanti vuccatī’’ti. Dukkhassa vā anuppādanirodhapaccayattā dukkhanirodhanti. Nirodho ca so saccañcāti nirodhasaccaṃ. Nibbānaṃ. Maggasaccanti dukkhanirodhaṃ nibbānaṃ maggati gacchati etenāti maggo. Aṭṭhaṅgiko maggo. Maggadhātu gatiyaṃ a. Vuttañhetaṃ sacca vibhaṅgaṭṭhakathāyaṃ ‘‘catutthasaccaṃ pana yasmā etaṃ dukkhanirodhaṃ gacchati ārammaṇavasena tadabhimukhabhūtattā paṭipadā ca hoti dukkhanirodhappattiyā. Tasmā dukkhanirodhagāminipaṭipadāti vuccatī’’ti. Maggo ca so saccañcāti maggasaccaṃ. Aṭṭhaṅgiko maggo labbhati. Yasmā panetāni buddhādayo ariyā paṭivijjhanti, tasmā ariyasaccānītipi vuccanti. Atha vā buddhādīhi ariyehi paṭivijjhiyanti, tasmā ariyasaccānītipi vuccanti.

集谛：苦果由此生起、持续，故为“ayo”，即贪(lobha)。“aya”词根在“行进”义中。当其余的缘聚合时，此因能生起苦，故为“集”(samudaya)。此为第六格依主释。如《谛分别义注》(Saccavibhaṅgaṭṭhakathāyaṃ)中所说：“‘saṃ’字表示和合，如‘samāgamo’(集合)、‘sameti’(和合)等词所示；‘u’字表示生起，如‘uppannaṃ’(已生)、‘uditaṃ’(已起)等词所示；‘aya’字则表示原因。这第二谛，当其余的缘聚合时，是苦生起的原因。因此，由于它是苦的和合与生起的原因，故称‘苦集’。”集而为谛，故为集谛，即名为贪的渴爱。灭谛：运行、行进、持续，故为“rodha”，即三界轮回法。“rodha”词根在“行进”义中。于此，三界轮回法无有运行，故为“灭”(nirodha)，即涅槃。或于此，轮回之苦被止息，故为“灭”，即涅槃。“rudhi”词根在“遮障”义中。如《谛分别义注》中所说：“第三谛，因为‘ni’字表示‘无’，而‘rodha’字表示‘行进’。因此，此处无轮回之行进所摄的苦，因其空无一切趣向；或者说，当其被证得时，轮回之行进所摄的苦便不复存在，因其与彼对立，故亦称‘苦灭’。”或因其为苦不生起与灭尽之缘，故称苦灭。灭而为谛，故为灭谛，即涅槃。道谛：由此而趣向、到达苦灭涅槃，故为“道”(maggo)，即八支圣道。“magga”词根在“行进”义中。如《谛分别义注》中所说：“第四谛，因为它趣向苦灭，作为所缘而与之相应，并且是达到苦灭的行道。因此，称之为‘趣向苦灭的行道’。”道而为谛，故为道谛，即八支圣道。因为诸佛等圣者能通达此等，故亦称圣谛。或者说，此等为佛陀等圣者所通达，故亦称圣谛。

Tesaṃ pana lakkhaṇādīni evaṃ veditabbāni. Ettha hi bādhanalakkhaṇaṃ dukkhasaccaṃ, santāpanarasaṃ, pavattipaccupaṭṭhānaṃ, pabhavalakkhaṇaṃ samudayasaccaṃ, anupacchedakaraṇarasaṃ, palibodhapaccupaṭṭhānaṃ. Santilakkhaṇaṃ nirodhasaccaṃ, accutirasaṃ, animittapaccupaṭṭhānaṃ. Niyyānalakkhaṇaṃ maggasaccaṃ, kilesappahāna karaṇarasaṃ, vuṭṭhānapaccupaṭṭhānanti. Etesu pana catūsu saccesu paṭhamatatiyasaccāni phalāni honti. Dutiya catutthasaccāni hetūni honti. Purimāni dvesaccāni dudda sattā gambhīrāni. Pacchimāni dvesaccāni gambhīrattā duddasāni.

它们的特相等应如此了知。于此，苦谛以逼迫为特相，以热恼为作用，以持续生起为现起；集谛以产生为特相，以不断制造为作用，以障碍为现起；灭谛以寂止为特相，以不坏为作用，以无相为现起；道谛以出离为特相，以断除烦恼为作用，以出离为现起。在这四谛中，第一和第三谛是果，第二和第四谛是因。前二谛因难以洞察而深奥，后二谛因深奥而难以洞察。

Api [Pg.81] ca kho pana dukkhanirodhaṃ ariyasaccaṃ gambhīrañceva duddasañcāti veditabbaṃ. Ekekassa pana saccassa catunnaṃ catunnaṃ atthānaṃ vasena soḷasa saccaṭṭhā honti. Tena vuttaṃ paṭisambhidā maggapāḷiyaṃ ‘‘dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho, ime cattāro dukkhassa dukkhaṭṭhā tathā avitathā anaññathā. Evaṃ dukkhaṃ tathaṭṭhena saccaṃ. Samudayassa āyūhanaṭṭho nidānaṭṭho saṃyogaṭṭho palibodhaṭṭho, ime cattāro samudayassa samudayaṭṭhā tathā avitathā anaññathā. Evaṃ samudayo tathaṭṭhena saccaṃ. Nirodhassa nissaraṇaṭṭho vivekaṭṭho asaṅkhataṭṭho amataṭṭho, ime cattāro nirodhassa nirodhaṭṭhā tathā avitathā anaññathā, evaṃ nirodho tathaṭṭhena saccaṃ. Maggassa niyyānaṭṭho hetvaṭṭho dassanaṭṭho adhipateyyaṭṭho, ime cattāro maggassa maggaṭṭhā tathā avitathā anaññathā, evaṃ maggo tathaṭṭhena sacca’’nti.

此外，应知苦灭圣谛既深奥又难以洞察。每一个圣谛各有四种意义，因此共有十六种谛义。故于《无碍解道》(Paṭisambhidāmagga)中说：“苦有逼迫义、有为义、热恼义、变易义，这四种是苦的苦义，如实、不虚、不异。如此，苦以真实义而为谛。集有积聚义、因缘义、连结义、障碍义，这四种是集的集义，如实、不虚、不异。如此，集以真实义而为谛。灭有出离义、寂静义、无为义、不死义，这四种是灭的灭义，如实、不虚、不异。如此，灭以真实义而为谛。道有引导义、因义、见义、主导义，这四种是道的道义，如实、不虚、不异。如此，道以真实义而为谛。”

Dassanaṃ dasaṃ, disati passatīti vā dasaṃ, catumaggañāṇaṃ. Disadhātu apekkhane a. Catunnaṃ saccānaṃ dassanaṃ assāti catusaccadaso, jino. Atha vā cattāri saccāni adassi apassīti catusaccadaso, jino. So cattāri saccāni catumaggañāṇena appaṭivijjhīti attho. Taṃ catusaccadasaṃ. Catusaccañāṇaṃ pana duvidhaṃ hoti anubodhañāṇañca, paṭivedha ñāṇañcāti. Tattha anubodhañāṇaṃ lokiyaṃ anussavādivasena nirodhe magge ca pavattati, paṭivedhañāṇaṃ lokuttaraṃ nirodhamārammaṇaṃ katvā kiccato cattāripi saccāni paṭivijjhati. Yathāha yo bhikkhave dukkhaṃ passati, dukkhasamudayampi so passati. Dukkhanirodhampi passati, dukkhanirodhagāminipaṭi padampi passatīti sabbaṃ vattabbaṃ. Catusaccapaṭivedhañāṇaṃ pana anubodhañāṇena vinā na pavattati, tasmā anubodha ñāṇatthāya pubbe catusaccakammaṭṭhānaṃ paṇḍitena samārambhi tabbanti[Pg.82]. Nanu ca ariyasāvakā cattāri saccāni paṭivijjhanti. Atha kasmā jinoyeva catusaccadasanti thomitoti. Bhagavā pana ariyasāvakehi visiṭṭhena anaññopadesena arahattamaggañāṇena cattāri saccāni paṭivijjhanti. Tasmā bhagavāyeva catusaccadasanti abhitthavitoti. Tattha pana ṭhapetvā taṇhañca nibbānañca avasesadhammā dukkhasaccaṃ nāma. Aṭṭhasatataṇhāvicaritā samudayasaccaṃ nāma. Nibbānaṃ nirodha saccaṃ nāma. Aṭṭhaṅgiko maggo maggasaccaṃ nāma. Vuttaṃ pana abhidhammatthasaṅgahe –

见(dassanaṃ)即是见(dasaṃ)。或谓：见(disati)、观(passati)，故为见(dasaṃ)，此指四道智(catumaggañāṇa)。dis词根(disadhātu)用于观见义。见四谛者，为四谛见者(catusaccadaso)，即胜者(jino)。或谓：已见、已观四谛，故为四谛见者，即胜者。其义为：彼以四道智通达了四谛。即彼四谛见者。四谛智复有二种：随觉智(anubodhañāṇa)与通达智(paṭivedhañāṇa)。其中，随觉智是世间的，依听闻等而转向于灭与道；通达智是出世间的，以灭为所缘，依其作用而通达四谛。如所说：“诸比丘，凡见苦者，彼亦见苦集，亦见苦灭，亦见趣苦灭之道。”一切皆应如是说。然四谛通达智无随觉智则不转起，是故智者为成就随觉智，应先修习四谛业处(catusaccakammaṭṭhāna)。问：圣弟子亦通达四谛，何故唯赞叹胜者为四谛见者？答：世尊(Bhagavā)以异于圣弟子的、无他教导的阿罗汉道智通达四谛，是故唯赞叹世尊为四谛见者。其中，除去渴爱与涅槃，余法名为苦谛。一百零八种渴爱行相名为集谛。涅槃名为灭谛。八支道名为道谛。如《阿毗达摩义摄》(Abhidhammatthasaṅgahe)中所说：

‘‘Dukkhaṃ tebhūmakaṃ vaṭṭaṃ, taṇhā samudayo bhave;

Nirodho nāma nibbānaṃ, maggo lokuttaro mato’’ti.

“三界轮回即是苦，渴爱为轮回之集；灭名为涅槃，道乃出世间道。”

Varamiddhigatanti varaṃ iddhigataṃ. Uttamaṃ atītabuddhānaṃ iddhiṃ pattanti attho. Atha vā uttamānaṃ iddhīnaṃ patiṭṭhānabhūtanti attho. Ijjhanaṃ samijjhanaṃ iddhi, ijjhati samijjhati nippajjatīti vā iddhi. Iddhividhañāṇañca arahattamaggo ca labbhati. Vuttañhi visuddhimagge ‘‘tathā nekkhammaṃ ijjhatīti iddhīti ca arahattamaggo ijjhatīti iddhī’’ti ca. Atha vā ijjhanti sattā etāya iddhā vuddhā ukkaṃsagatā hontīti iddhi, aṭṭhasamāpattiyo ca cattāro maggā ca labbhanti. Idhadhātu vuḍḍhiyanti paccayo. Atha vā tapaccayo itthiliṅgajotako īpaccayo ca. Iddhiṃ agaminti iddhigato, jino. Atha vā gacchati patiṭṭhahati etthāti gato, varānaṃ uttamānaṃ iddhīnaṃ gato patiṭṭhānabhūtoti varamiddhigato, jino. Taṃ varamiddhigataṃ. Kiñcāpi pana ariyasāvakā iddhippattā honti, buddhā pana visesato etāya abhiññāya iddhā samiddhā vuddhā atiukkaṃsagatā honti, tasmā buddhoyeva varamiddhigatanti abhitthavituṃ arahatīti veditabbo.

Varamiddhigataṃ即varaṃ iddhigataṃ(殊胜神通成就)。其义为：已达过去诸佛之无上神通。或义为：是无上神通之安住处。成就(Ijjhanaṃ)、圆满(samijjhanaṃ)即神通(iddhi)；或谓：能成就、能圆满、能实现，故为神通。此可得神通智(Iddhividhañāṇa)与阿罗汉道。如《清净道论》(Visuddhimagge)中所说：“如是，出离得以成就，故为神通；阿罗汉道得以成就，故为神通。”或谓：众生依此而成就、增长、达于卓越，故为神通，此可得八等至与四道。idh词根(Idhadhātu)用于增长义。或谓：ta后缀与表阴性的ī后缀构成此词。已达神通，故为iddhigato(神通成就者)，即胜者(jino)。或谓：gacchati(去)、patiṭṭhahati(安住)于此，故为gato(处)；是诸无上神通之gato(处)、安住处，故为varamiddhigato(殊胜神通成就者)，即胜者。即彼殊胜神通成就者。虽然圣弟子亦得神通，然诸佛以殊胜智，于神通尤为成就、增长、达于最上卓越，是故当知，唯佛陀堪受“殊胜神通成就者”之赞叹。

Naradevahitanti manussadevānaṃ lokiyalokuttara saṅkhātaṃ hitaṃ payojanaṃ dhāraṇaṃ. Tesaṃ pana attho heṭṭhā [Pg.83] vuttoyeva. Tibhavūpasamanti tibhavaupasamaṃ. Punabbhavābhinibbattiyā abhāvato kāmarūpaarūpasaṅkhātehi tīhi bhavehi tīsu bhavesu punabbhavābhinibbattito vā upasamitaṃ nibbutaṃ niruddhanti attho. Bhavanti sattā etthāti bhavo, tayo bhavā tibhavā, tehi upasamitthāti tibhavūpasamo, jino. Taṃ tibhavūpasamaṃ. Bhagavato pana bodhipallaṅkeva kāmarūpārūpasaṅkhātesu tīsu bhavesu paṭisandhijanakānaṃ avijjātaṇhāmūlakānaṃ puññādisaṅkhārānaṃ arahattamaggañāṇena niravasesaṃ pahīnattā punabbhavābhinibbatti natthi. Tasmā bhagavantaṃyeva visesena tibhavūpasamanti thometīti vuttaṃ hoti. Jinanti pañcamārajayantaṃ buddhaṃ. Paṇamāmīti ahaṃ ñāṇasampayuttacittena ādaraṃ vandāmīti yojanā.

Naradevahitaṃ(人天利)是为诸人天作世间与出世间之利益、功用、护持。其义已如前述。Tibhavūpasamaṃ(三有寂灭)是三有之寂灭。其义为：因无再生，故于欲、色、无色三有中，或从三有之再生中，已寂静、已寂灭、已止息。众生于此存在，故为有(bhavo)；三有为tibhavā；由彼而寂静，故为三有寂灭者(tibhavūpasamo)，即胜者。即彼三有寂灭者。世尊于菩提座上，以阿罗汉道智，将作为欲、色、无色三有中结生之因的、以无明与渴爱为根的福行等诸行，无余断尽，故无再生。是故经中说，特别赞叹世尊为三有寂灭者。Jinaṃ(胜者)指降伏五魔之佛陀。Paṇamāmi(我顶礼)的结构是：我(ahaṃ)以智相应心(ñāṇasampayuttacittena)恭敬(ādaraṃ)礼拜(vandāmi)。

Ayaṃ panettha saṅkhepayojanā. Samatiṃsati sambharaṇaṃ samatiṃsapāramiyo sambhūtaṃ paripūritaṃ, varabodhidume uttamabodhirukkhamūle, catusaccadasaṃ cattāri ariyasaccāni maggañāṇena passantaṃ paṭivijjhantaṃ, varamiddhigataṃ uttamaṃ atīta buddhānaṃ iddhipattaṃ uttamānaṃ iddhīnaṃ patiṭṭhānabhūtaṃ vā, naradevahitaṃ manussadevānaṃ lokiyalokuttarasaṅkhātaṃ payojanaṃ dhāraṇaṃ, tibhavūpasamaṃ kāmarūpaarūpasaṅkhātehi tīhi bhavehi upasamitaṃ, kāmarūpārūpasaṅkhātesu tīsu bhavesu punabbhavā bhinibbattito upasamitaṃ nibbutaṃ vā, jinaṃ pañcamārajayantaṃ buddhaṃ paṇamāmi ahaṃ ñāṇasampayuttacittena ādaraṃ vandāmīti.

此为此处之简要结构分析：我(ahaṃ)以智相应心(ñāṇasampayuttacittena)恭敬(ādaraṃ)顶礼(paṇamāmi)彼降伏五魔之胜者(jinaṃ)佛陀，彼乃：已生起、已圆满三十波罗蜜资粮者(samatiṃsapāramiyo sambhūtaṃ paripūritaṃ)；于殊胜菩提树(varabodhidume)，即无上菩提树根处，以道智见、通达四圣谛者(catusaccadasaṃ)；已达过去诸佛无上神通，或为无上神通安住处之殊胜神通成就者(varamiddhigataṃ)；为诸人天作世间与出世间功用、护持之人天利者(naradevahitaṃ)；从欲、色、无色三有中寂静，或于欲、色、无色三有中不再再生而寂灭者，即三有寂灭者(tibhavūpasamaṃ)。

Ekādasamavandanagāthāvaṇṇanā samattā.

第十一礼敬偈释义圆满。

12.

12.

Satapuññajalakkhaṇikaṃ virajaṃ,Gaganūpamadhiṃ dhitimerusamaṃ;

Jalajūpamasītalasīlayutaṃ,Pathavīsahanaṃ paṇamāmi jinaṃ.

具百福相离尘垢，慧如虚空定如山，戒如莲华清凉具，忍如大地礼胜者。

12. Evaṃ [Pg.84] ekādasamagāthāya jinaṃ vanditvā idāni satapuññajalakkhaṇikantyādīhi chahi guṇehi thomitvā jinaṃ vanditu kāmo satapuññajalakkhaṇikantyādigāthamāha. Ayaṃ pana catūhi sa gaṇehi racitattā dvādasakkharehi yuttā toṭakagāthāti daṭṭhabbā. Sādhakaṃ pana anantaragāthāvaṇṇanāyaṃ vuttameva.

12. 如是以第十一偈礼敬胜者后，今欲以具百福相(satapuññajalakkhaṇika)等六种功德赞叹胜者，故说具百福相等偈。此偈由四个sa音组构成，具十二音节，当知是托塔迦偈(toṭakagāthā)。至于其义，已于前一偈之释义中说及。

Tattha satapuññajalakkhaṇikanti anekapāramīpuññatejena jātena dvattiṃsamahāpurisalakkhaṇena sampannaṃ. Ettha ca satasaddo anekasaṅkhyāvācako. Satatejo sahassaraṃ sītiādīsu viya. Satena anekena pāramīpuññatejena jātanti satapuññajaṃ, lakkhiyati lakkhitabbaṃ buddhadabbaṃ etehīti lakkhaṇaṃ, dvattiṃsamahāpurisalakkhaṇādi. Lakkhadhātu dassanaṅkesuyu. Satapuññajañca taṃ lakkhaṇañcāti satapuññaja lakkhaṇaṃ. Taṃ assa atthīti satapuññajalakkhaṇiko, jino. Taṃ. Bhagavā hi anantesu cakkavāḷesu sabbe sattā ekekaṃ puññakammaṃ satakkhattuṃ kareyyuṃ. Ettakehi janehi kataṃ puññakammaṃ bodhisatto ekova ekekaṃ sataguṇaṃ katvā nibbattena pāramīpuññatejena jātehi dvattiṃsa mahāpurisalakkhaṇehi ca asītianubyañjana lakkhaṇe hi ca sampannoti satapuññajalakkhaṇikanti thometīti adhippāyo. Vuttañhi buddhavaṃsaṭṭhakathāyaṃ –

此处“具百福相”(satapuññajalakkhaṇika)，乃由无量波罗蜜福德威力所生，具足三十二大士相。于此，“百”(sata)字表示无量之数，如“百光”(satatejo)、“千光”(sahassaraṃsī)等。由无量波罗蜜福德威力所生，故称“百福生”(satapuññaja)；以此观察、应以此观察佛陀之体性，故名为相，即指三十二大士相等。词根lakkh(lakkhadhātu)有“见”与“标记”之义。“百福生”与“相”合称“百福相”。具此相者，即是“具百福相”之胜者(jina)。世尊(bhagavā)于无量世界(cakkavāḷa)中，即使所有众生各自修行一种善行百次，此等众生所累积之福德，菩萨独自能将每一种善行增长百倍，由如是波罗蜜福德威力所生之三十二大士相与八十随形好庄严具足，是故称之为“具百福相”，此乃赞叹之意。如《佛史义注》(Buddhavaṃsaṭṭhakathā)所说：

‘‘Satapuñña lakkhaṇoti anantesu cakkavāḷesu sabbe sattā ekekaṃ puññakammaṃ satakkhattuṃ kareyyuṃ, ettakehi janehi katakammaṃ bodhisatto sayameva eko sataguṇaṃ katvā nibbatto. Tasmā satapuññalakkhaṇoti vuccati. Keci pana satena satena puññakammena nibbattaṃ ekekalakkhaṇoti vadanti. Evaṃ sante yo koci buddho bhaveyyāti. Taṃ aṭṭhakathāsu paṭikkhitta’’nti. Pātheyyaṭṭhakathāyaṃ pana ‘‘sata puññalakkhaṇanti satena satena puññakammena nibbattaṃ ekekaṃ lakkhaṇaṃ[Pg.85]. Evaṃ sante yo koci buddho bhaveyyāti na rocayiṃsu. Anantesu pana cakkavāḷesu sabbe sattā ekekaṃ kammaṃ satakkhattuṃ kareyyuṃ. Ettakehi janehi kataṃ kammaṃ bodhisatto ekova ekekaṃ sataguṇaṃ katvā nibbatto. Tasmā satapuññalakkhaṇoti imamatthaṃ rocayiṃsū’’ti vuttaṃ. Dvattiṃsamahāpurisalakkhaṇaṃ pana upari āvibhavissatīti.

“‘具百福相’(satapuññalakkhaṇa)谓于无量世界(cakkavāḷa)中，所有众生各自做一种善业百次，此等众人所作之业，菩萨独自能将每一种善行增长百倍而生起。是故称‘具百福相’。亦有人谓，乃以百种百种善业成就每一相。若如是，任何人皆可成佛。此说于诸义注(aṭṭhakathā)中已被驳斥。”然而，《资粮注》(Pātheyyaṭṭhakathā)中说：“‘具百福相’谓以百种百种善业成就每一相。若如是，任何人皆可成佛，此说不被认可。实则，于无量世界中，所有众生各自做一种业百次，此等众人所作之业，菩萨独自能将每一种业增长百倍而生起。是故称‘具百福相’，此说方被认可。”三十二大士相将于后文显现。

Virajanti rāgarajādīnaṃ abhāvā vigatarajaṃ. Rañjati sañjati rūpādiārammaṇesūti rajo, rāgādirajo. Ranjadhātu rāge a. Vigato rajo assāti virajo, jino. Taṃ virajaṃ. Jino hi bodhipallaṅkeyeva sabbakilesamāra rajassa jayitattā vigatarajoti attho. Gaganūpamadhinti ettha dhī vuccati sabbaññutañāṇaṃ. Tasmā ākāsūpamasabbaññuta ñāṇavantanti attho. Gacchanti ettha vihaṅgamādayoti gaganaṃ, ākāso. Gamudhātu gatiyaṃ yu. Makārassa go. Upamiyate upamā. Bhāvasādhanoyaṃ. Upapubbamādhātu parimāne a. Sabbañeyyadhammaṃ dharati jānātīti dhī, sabbaññuta ñāṇaṃ. Dharadhātu ñāṇe kvi, itthiliṅgajotakaīpaccayo ca. Gaganena ākāsena yuttā upamā gaganūpamā, taṃ sadisaṃ dhī sabbaññutañāṇaṃ yassāti gaganūpamadhi, jino. Taṃ gaganūpamadhiṃ. Ayaṃ pana anantādiguṇahīnattā dhammahīnopamā nāma. Vuttañhi subodhālaṅkāre ‘‘dhammahīnāmukhambhoja, sadisaṃ munino itī’’ti. Yathā hi ākāso anantoti vuttattā ākāso ananto hutvā vittharati, evaṃ bhagavato anantaṃ buddhañāṇanti vuttattā sabbaññutañāṇassa anantārammaṇattā ca ñāṇaṃ anantaṃ hutvā vittharati. Tasmā gaganūpamadhinti thometīti.

“无染”(viraja)，因无贪染等尘垢，故为离尘。于色等所缘染着，故为尘，即贪等之尘。词根rañj(rañjadhātu)有“染”义。尘已离者，为“无染”，即胜者(jina)。此“无染”者。胜者实于菩提座上已降伏一切烦恼魔之尘，故义为离尘。于“智如虚空”(gaganūpamadhi)中，“智”(dhī)谓一切知智(sabbaññutañāṇa)。是故，其义为“具足如虚空般一切知智者”。“鸟等行于其中”，故为“虚空”(gagana)，即天空。词根gam(gamudhātu)有“行”义，加yu后缀，m转为g。“以此为喻”，故为“喻”(upamā)，此为状态词。词根mā前加upa，有“衡量”义，加a后缀。能持、能知一切所知法，故为“智”(dhī)，即一切知智。词根dhar(dharadhātu)有“知”义，加kvi后缀，及表女性之ī后缀。与虚空(gagana)相应之喻(upamā)为“虚空喻”(gaganūpamā)，有此如虚空喻之智(dhī)者，为“智如虚空”(gaganūpamadhi)，即胜者。此“智如虚空”者。然此喻因缺少无量等德，故名“法劣喻”(dhammahīnopamā)。如《善觉庄严》(Subodhālaṅkāra)中所说：“法劣喻者，如牟尼(muni)面如莲。”犹如虚空，以其无边际故，被称为无边而广阔；如是，世尊(bhagavā)之佛智，以其被称为无边，且一切知智之所缘亦无边，故其智无边而广阔。是故赞叹为“智如虚空”。

Dhitimerusamanti ettha dhiti vuccati samādhi. Sinerupabbata sadisaṃ acalasamādhivantanti attho. Dhiyati ṭhapiyati sampayuttadhamme [Pg.86] ekārammaṇe etenāti dhiti, bhagavato lokiyalokuttarajhānasamādhi. Dhidhātu dhāraṇeti. Raṃsiyā andhakāraṃ mināti hiṃsatīti meru, pabbatarājā. Mīdhātu hiṃsāyaṃ rupaccayo. Imaṃ vacanatthañhi sinerussa pācīnapassaṃ rajatamayaṃ, dakkhiṇapassaṃ maṇimayaṃ, pacchimapassaṃ phallikamayaṃ, uttarapassaṃ suvaṇṇamayaṃ hotīti vuttavacanaṃ sandhāya vuttaṃ. Atha vā mināti hiṃsati sabbe pabbate attano uccataraṭṭhenāti meru, merunā samo dhiti samādhi yassāti dhitimerusamo, jino. Taṃ dhitimeru samaṃ. Yathā hi merurājā aṭṭhahi disāhi āgatehi vātehi na kampati na calati, evaṃ jino kāmacchandādinīvaraṇe pajahitvā lokuttarajjhānasamādhinā samannāgatattā aṭṭhahi lokadhammehi ca micchādiṭṭhivātehi ca na kampati na calatīti dhitimerusamanti thometi.

此处，“定如须弥”(dhitimerusama)中，“定”(dhiti)指禅定。意为“具足如须弥山(Sineru)般不动之定力者”。相应法以此被持、被置于一所缘上，故为“定”，指世尊(bhagavā)之世间与出世间禅定。词根dhi(dhidhātu)有“持”义。“以光摧坏黑暗”，故为“须弥”(Meru)，山中之王。词根mī有“伤害”义，加ru后缀。此释义乃依“须弥山东面为银、南面为宝、西面为水晶、北面为金”之说而发。或谓，“以其更高之位，摧坏一切山”，故为“须弥”。其定与须弥山相等者，为“定如须弥”(dhitimerusamo)，即胜者。犹如须弥山王不为八方之风所动摇，胜者亦因已舍欲贪等盖，具足出世间禅定，故不为八种世间法及邪见之风所动摇。是故赞叹为“定如须弥”。

Jalajūpamasītalasīlayutanti udakajātappadumasadisena atisītalena asaṅkhyeyyasīlena saṃyuttaṃ. Vuttañhi apadāna pāḷiyaṃ ‘‘sīlaṃ tassa asaṅkhyeyya’’nti. Tadaṭṭhakathāyañca ‘‘bhagavato pana sīlaṃ asaṅkhyeyyamevā’’ti. Jalati dibbatīti jalaṃ, udakaṃ. Jaladhātu dittiyaṃ a. Jale udake jātaṃ jalajaṃ, padumaṃ. Jalajena padumena upamaṃ sadisanti jalajūpamaṃ, sīlaṃ. Sukhatthikehi seviyatīti sītalaṃ, sīlaṃ. Sidhātu sevāyaṃ talapaccayo. Atha vā sītaguṇaṃ lāti gaṇhātīti sītalaṃ, sīlaṃ. Sītasaddūpapada lādhātu gahaṇe kvi. Udake pana jātaṃ padumaṃ udakena uṇhassa samitattā sītalaṃ viya. Sīlaṃ pana buddhassa kilesatā panassa sametattā accantasītalaṃ hoti. Surakkhitañhi visuddhaṃ sīlaṃ kilesappahānena sattānaṃ kilesapariḷāhaṃ upasameti na haritacandanaṃ muttāhāro maṇi udakaṃ vāto candakiraṇo ca. Tasmā sīlameva sītalanti accantasītalanti vuccati. Tena vuttaṃ visuddhimagge –

“犹如水中莲花般清凉，与戒相应”，意即与如水中所生莲花般、至极清凉、无量之戒相应。诚如《本行》(Apadāna)圣典中所说：“彼之戒无量。”其义注中亦云：“世尊之戒实是无量。”“jalati”，即发光，故为“jala”，水。词根“jal”用于“发光”义。生于水中者为“jalaja”，即莲花。以莲花为喻，故为“jalajūpama”，即戒。为求乐者所习行，故为“sītala”，清凉，即戒。词根“sid”用于“习行”义，加“tala”后缀。或谓，其能获取清凉之德，故为“sītala”，清凉，即戒。前置词“sīta”，词根“lā”用于“获取”义，加“kvi”后缀。水中所生之莲花，因水而息热，故为清凉。佛陀之戒，因灭尽烦恼之热，故为至极清凉。善护之清净戒，能以断除烦恼而平息众生之热恼，此非青檀香、珍珠璎珞、摩尼宝、水、风或月光所能及。是故，唯戒清凉，至极清凉。因此《清净道论》(Visuddhimagga)中说——

‘‘Na [Pg.87] taṃ sajaladā vātā, na cāpi haricandanaṃ;

Neva hārā na maṇayo, na candakiraṇaṅkurā;

Samayantīdha sattānaṃ, pariḷāhaṃ surakkhitaṃ;

Yaṃ sametidaṃ ariyaṃ, sīlaṃ accantasītala’’nti.

“含水云之风，亦非青檀香，璎珞与摩尼，月光之嫩芽，于此世间中，不能息热恼，唯此善护圣戒，至极清凉能平息。”

Ayaṃ pana tassa gāthādvayassattho. Surakkhitaṃ suṭṭhurakkhitaṃ ariyaṃ visuddhaṃ accantasītalaṃ idaṃ sīlaṃ idhaloke sattānaṃ yaṃ pariḷāhaṃ sameti, taṃ pariḷāhaṃ sajaladā udakadadena meghena saha pavattā vātā sītavātā na samayanti haritacandanañcāpi na samayati. Hārā muttāhārā neva samayanti. Maṇayo veḷuriyādimaṇiyo na samayanti. Candakiraṇaṅkurā candassa raṃsiaṅkurā na samayantīti. Sīlati samādhiyati kāyakammādīnaṃ susīlyavasena na vippakiratīti sīlaṃ. Sīladhātu samādhimhi a. Atha vā sīlanti samādahanti cittaṃ etenāti sīlaṃ, sīlenti vā etena kusale dhamme upadhārenti ābhuso dhārenti sādhavoti sīlaṃ, cetanādhammo, kusalacittuppādo vā labbhati. Sīladhātu upadhāraṇe a. Vuttañhetaṃ visuddhimaggaṭṭhakathāyaṃ ‘‘kenaṭṭhena sīlanti sīlanaṭṭhena sīlaṃ. Kimidaṃ sīlaṃ nāma, samādhānaṃ vā, kāyakammādīnaṃ susīlyavasena avippakiṇṇatāti attho. Upadhāraṇaṃ vā, kusalānaṃ dhammānaṃ patiṭṭhānavasena ādhārabhāvoti attho’’ti. Jalajūpamena padumasadisena sītalena accantasītalena sīlena asaṅkhyeyyasīlena yuttoti jalajūpamasītalasīlayuto, jino. Taṃ jalajūpamasītalasīlayutaṃ. Yathā hi udake jātaṃ padumaṃ jalena sītalaṃ hoti, evaṃ bhagavato maggasīlena kilesupatāpanassa pahīnattā taṃ sītalaṃ accantasītalaṃ. Tena sampayuttoti jalajūpamasītalasīla yutanti thometīti vuttaṃ hoti.

此是彼二偈之义。此善护、极善护持、圣洁、清净、至极清凉之戒，于此世间能平息众生之热恼，而此热恼，纵是含水云之风亦不能平息，青檀香亦不能平息，珍珠璎珞亦不能平息，琉璃等摩尼宝亦不能平息，月光之嫩芽亦不能平息。以身业等之善行而不散乱，能令安定，故为戒。词根“sīl”用于“安定”义。或谓，以此令心安定，故为戒；或谓，贤者们以此护持、保持善法，故为戒。此是思法，或得善心生起。词根“sīl”用于“护持”义。《清净道论》义注中说：“以何义为戒？以持守义为戒。此戒为何？即是安定，义谓身业等以善行而不散乱。或为护持，义谓作为诸善法之基石与所依。”犹如莲花般清凉，至极清凉，与无量戒相应，故为“具莲花般清凉戒者”，即胜者。所言即彼“具莲花般清凉戒者”。犹如水中所生之莲花因水而清凉，同样，世尊以道戒断除烦恼之热，故彼戒清凉，至极清凉。因与之相应，故赞曰“具莲花般清凉之戒”。

Pathavīsahananti pathavī viya khantisampannaṃ khantivantaṃ vā. Pathanti patiṭṭhahanti ettha tarupabbatādayoti pathavī, bhūmi. Pathadhātu patiṭṭhāyaṃ [Pg.88] vīpaccayo. Atha vā puthu hutvā jātanti pathavī. Jātataddhitatthe vīpaccayo. Sahayate khamiyate sahanaṃ, sahati khamatīti vā sahanaṃ, adhivāsanakhanti. Sahadhātu khantiyaṃ yu. Pathavī viya sahanaṃ khamanaṃ yassa soti pathavīsahano, jino. Taṃ pathavīsahanaṃ. Yathā hi pathavī attano upari pakkhittaṃ sucimpi asucimpi sabbaṃ sahati, na paṭighānunayaṃ karoti, evaṃ jino iṭṭhārammaṇampi aniṭṭhārammaṇampi sabbaṃ sahati, na tattha paṭighānunayaṃ karotīti pathavīsahananti thometīti adhippāyo. Tena vuttaṃ apadānapāḷiyaṃ –

“能忍如地”，谓如大地般具足忍耐，或有忍耐者。树木、山岳等安住于其上，故为“pathavī”，即地。词根“path”用于“安住”义，加“vī”后缀。或谓，其广博而生，故为“pathavī”。于“已生”之增益义上，加“vī”后缀。能忍受、能容忍，即是“sahana”；或谓，能忍耐、能容忍，即是“sahana”，即安忍。词根“sah”用于“忍耐”义，加“yu”后缀。其忍耐、容忍如大地，故为“能忍如地者”，即胜者。所言即彼“能忍如地者”。犹如大地，对其上所置之净与不净之物，悉皆忍受，不生排拒与爱著；同样，胜者对可意与不可意之所缘，悉皆忍受，不生排拒与爱著，故赞曰“能忍如地”，此是其意。是故《本行》(Apadāna)圣典中说——

‘‘Lābhālābhe na sajjanti, sammānanavimānane;

Pathavīsadisā buddhā, tasmā te na virādhiyā’’ti.

“于得失不执著，于恭敬与轻慢；诸佛如大地，是故彼等无动摇。”

Ahaṃ jinaṃ paṇamāmi vandāmīti sambandho.

“我顶礼、礼敬胜者”，此是关联。

Ayaṃ panettha saṅkhepayojanā. Satapuññajalakkhaṇikaṃ anekapāramīpuññatejena jātena dvattiṃsamahāpurisalakkhaṇena sampannaṃ, virajaṃ rāgarajādīnaṃ abhāvā vigatarajaṃ, gaganūpamadhiṃ ākāsūpamasabbaññutañāṇavantaṃ, dhitimerusamaṃ sinerupabbatasadisaṃ acalasamādhivantaṃ, jalajūpamasītala sīlayutaṃ. Udakajātappadumasadisena accantaatisītalena asaṅkhyeyyasīlena sampayuttaṃ, pathavīsahanaṃ pathavī viya khantisampannaṃ, khantivantaṃ vā, jinaṃ pañcamāravijayaṃ buddhaṃ ahaṃ sakkaccaṃ paṇamāmi vandāmīti.

此是此处之简要贯通。具足百福所生之相，由无量波罗蜜福德威力所生之三十二大士相圆满；无尘，因无贪欲等尘垢而离尘；具如虚空之智，拥有如虚空之无碍一切知智；具如须弥山之坚定，拥有如须弥山之不动三摩地；具足如水中莲花般清凉之戒，与如水中所生莲花般、至极清凉、无量之戒相应；能忍如地，如大地般具足忍耐，或有忍耐者；对彼胜者，战胜五魔之佛陀，我恭敬顶礼、礼敬。

Dvādasamavandanagāthāvaṇṇanā samattā.

第十二礼敬偈释义圆满。

13.

13.

Yo buddho sumati dive divākarova,Sobhanto ratijanane silāsanamhi;

Āsīno sivasukhadaṃ adesi dhammaṃ,Devānaṃ tamasadisaṃ namāmi niccaṃ.

善慧佛陀(Sumati Buddha)如白昼之日，光辉照耀，坐于悦意石座上，为诸天宣说吉祥安乐之法。我恒常礼敬彼无与伦比者。

13. Evaṃ [Pg.89] dvādasamagāthāya jinaṃ vanditvā idāni tāvatiṃsapure mātudevaputtappamukhānaṃ upapattidevānaṃ abhidhammaṃ desaka guṇena abhitthavitvā vanditukāmo yo buddho sumatityādigāthamāha. Ayaṃ pana ma na ja ra gaṇehi ca ekagarunā ca tīhi yatīhi ca dasahi yatīhi ca racitattā terasakkhara saṃyuttā pahassiṇīgāthāti daṭṭhabbā. Vuttañhetaṃ vuttodaye ‘‘mnā jarā go tidasayatippahassiṇī sā’’ti.

13. 如是以第十二偈赞颂胜者后，今欲以其在三十三天(Tāvatiṃsa)城为摩都天子(Mātudevaputta)等化生天人宣说阿毗达摩(abhidhamma)的功德而赞颂、顶礼彼佛，故说“yo buddho sumati”等偈。此偈由摩(ma)音组、那(na)音组、阇(ja)音组、罗(ra)音组，以及一长音节，并于第三和第十音节处休止而构成，故当知为具十三音节的欢喜(Pahassiṇī)偈。正如《韵律学》(Vuttodaya)中所说：“mnā jarā go tidasayatippahassiṇī sā”。

Tassattho. Yassaṃ paṭipādaṃ mnā magaṇa nagaṇā ca jarā ja gaṇa ragaṇā ca go garu ca tidasayati tiyati ca dasayati ca ce siyā, sā gāthā pahassiṇīgāthā nāmāti. Tattha sumati yo buddho dhammaṃ devānaṃ adesīti sambandho. Yoti aniyamavācakasabbanāmapadaṃ. Tassa vacanattho na kātabbo. Vuttañhi saddavidūhi –

其义为：若于偈中，每行有摩(ma)音组、那(na)音组、阇(ja)音组、罗(ra)音组，以及一长音节，且于第三和第十音节处有休止，则此偈名为欢喜(Pahassiṇī)偈。于此，其关联为“善慧佛为诸天说法”。“yo”是不定代词，其词源不应分析。诚如语法学家所说——

‘‘Ruḷhīkhyātaṃ nipātañcu, pasaggālapanaṃ tathā;

Sabbanāmanti etesu, na kato viggaho chasū’’ti.

“约定俗成词、动词、不变词，以及前缀、呼格与代词；于此六者，不作构词分析。”

Atha vā sabbanāmabhāvaṃ yātīti yo, aniyamavācaka bhāvaṃ yātīti vā yo. Sabbanāmabhāvena yāti pavattatīti vā yo. Aniyamavācakabhāvena yāti pavattatīti vā yo. Sabbanāmabhāvena yātabbo ñātabboti vā yo, yātabbo ñātabbo etena aniyamatthoti vā yo. Sabbanāmasaṅkhātaṃ yaitipadaṃ labbhati. Yo yādi soti attho. Buddhoti paṭividdhacatusaccadhammo, paṭividdhasabbañeyyadhammo vā. Tassa pana vacanattho heṭṭhā vuttoyeva. Sumatīti sundarasabbaññutañāṇavāto, desanāñāṇavāto vā. Adesi dhammaṃ devānanti vuccamānattā hi idha sabbaññuta ñāṇaṃ sumatīti vuccati. Manati jānāti sabbañeyyadhammaṃ desetabbadhammaṃ vāti mati. Manadhātu ñāṇeti. Sundarā mati sumati, sabbañeyyadhammānaṃ yathāsabhāvajānanasamatthaṃ tesaṃ dese tabbappakārajānanasamatthaṃ [Pg.90] bodhetabbapuggalānaṃ āsayādhi muttiyādivibhāvanasamatthañcāti tisamatthasampannaṃ sabbaññutañāṇaṃ labbhati. Sumatīti iminā hi sabbaññutañāṇameva abhidhammakathāya samuṭṭhānabhāve samatthaṃ. Nāññanti imamatthaṃ dīpento abhidhammakathāya anaññasādhāraṇabhāvaṃ dasseti. Sundarā mati assa asmiṃ vā atthīti sumati, buddho. Samāsanta taddhitāyaṃ. Tadassatthītivī cāti sutte casaddena apaccayo. Yathā pītisukhanti. Vuttañhi pārājikaṇḍaṭṭhakathāyaṃ ‘‘ayañca pīti idañca sukhaṃ assa jhānassa asmiṃ vā jhāne atthīti idaṃ jhānaṃ pītisukhanti vuccatī’’ti.

或者，达到代词状态者，是为“yo”；或达到不定语状态者，是为“yo”。或以代词状态而行、而转起者，是为“yo”；或以不定语状态而行、而转起者，是为“yo”。或应以代词状态被知、被晓者，是为“yo”；或以此了知不定之义者，是为“yo”。可得名为“yāti”之词。“yo”、“yādi”即此义。佛陀(Buddha)是已通达四圣谛法者，或已通达一切所应知法者。其词义已于前述。善慧(Sumati)是具有美好之遍知智者，或说法智者。因（佛陀）被称为对诸天说法，故此处遍知智被称为“善慧”。思量、了知一切所应知法与所应说法，故为“慧”(mati)。“man”词根义为“知”。美好的慧为“善慧”(sumati)，此遍知智具足三种能力：能如其自性了知一切所应知法，能了知其宣说方式，能辨明所教化个人的意乐、信解等差别。‘善慧’一词，意在阐明唯有遍知智才能作为宣说阿毗达摩的生起因，而非其他，以此显示阿毗达摩法义的无上特质。有美好的慧，或于其内有美好的慧，故为“善慧”，即佛陀。此为复合词尾的派生构词法。于“tadassatthīti...”等经（规则）中，由“ca”字而有“a”后缀。例如“pītisukha”（喜乐）。正如《波罗夷品义注》(Pārājikakaṇḍa-aṭṭhakathā)中所说：“此喜与此乐于彼禅定中或在此禅定中存在，故此禅定被称为喜乐。”

Diveti divase. Sūriyobhāsena dibbati etthāti divo. Divudhātu jutiyaṃ a. Tasmiṃ dive. Divā karovāti sūriyo iva. Divādinaṃ karotīti divākaro, sūriyo. Divāsaddūpa pada karadhātu karaṇe a. Atha vā divā divase karo raṃsi assāti divākaro. Karasaddo hi raṃsivācako. Sobhantoti virocamāno hutvā. Subhati virocati chabbaṇṇaraṃsiādīhīti sobhanto, buddho. Subhadhātu sobhe, dittiyaṃ vā antapaccayo. Bhagavā hi chabbaṇṇaraṃsīhi dvattiṃsamahāpurisalakkhaṇehi asītyānubyañjanalakkhaṇehi ca devānaṃ majjhe sobhati virocatīti attho. Ratijananeti devānaṃ atappakapītisomanassuppādane, pemuppādane vā. Ramanaṃ rati. Ramudhātu kīḷāyanti. Taṃ janeti uppādetīti ratijananaṃ. Silāsanaṃ. Ratisaddūpapada janadhātu janane yu. Tasmiṃ ratijanane.

“Dive”意为“于日间”。因日光而照耀之处，是为“diva”（日）。“divu”词根义为“光明”，加“a”后缀。于彼日间。如日一般造作白昼。造作白昼等，故为“divākaro”（日作者），即太阳。前缀词“divā”与词根“kara”（作）结合，义为“造作”，加“a”后缀。或者，于日间有其光(kara)，故为“divākaro”。“kara”一词实为“光”之同义词。“Sobhanto”（光辉者）意为“灿烂辉煌”。以六色光等而照耀、辉煌者，是为“sobhanto”，即佛陀。“subha”词根义为“照耀”或“辉煌”，加“anta”后缀。其义为：世尊(Bhagavā)以六色光、三十二大士相(mahāpurisalakkhaṇa)、八十随形好，于诸天中照耀辉煌。“Ratijanane”（于能生喜悦者）意为“于为诸天生起无恼之喜与善意，或生起爱意”。愉悦为“rati”。“ramu”词根义为“嬉戏”。能引生、产生彼者，是为“ratijananaṃ”（能生喜悦者），此即石座(Silāsanaṃ)。前缀词“rati”与词根“jana”（生）结合，义为“生起”，加“yu”后缀。于彼能生喜悦的（石座）上。

Silāsanamhīti tidasālaye, pāricchattakamūle jāte nikkhitte vā dīghato saṭṭhiyojane vitthārato paṇṇāsa yojane puthulato pannarasayojane vaṇṇato jayasumanapupphasadise rattakampalavaṇṇe vā saṇhasukhume paṇḍukampa lanāmake silāsane. Sakkena seviyatīti silaṃ. Pāsāṇo[Pg.91]. Sidhātu sevāyaṃ alapaccayo. Āsiyati etthāti āsanaṃ. Atha vā āgantvā seviyati etthāti āsanaṃ. Āpubbasidhātu sevāyaṃ yu. Silaṃeva āsanaṃ silāsanaṃ. Paṇḍukampalasilāsanaṃ labbhati. Tasmiṃ silāsanamhi. Āsīnoti dasahi cakkavāḷasahassehi āgamma sannisinnānaṃ devānaṃ gaṇena parivārito hutvā nisīdanto. Āsīdanaṃ nisajjanaṃ āsīno. Āsamantato sīdati vasatīti vā āsīno. Abhidhammakathābhimukhaṃ sīdati nisajjatīti vā āsīno, buddho. Āpubbasīdadhātu nisajjāyaṃ. Visaraṇa gatyāvasānesu vā tapaccayo. Tassa īṇādeso, ṇassanattaṃ, dhātvantalopo. Sivasukhadanti nibbānasukhadāyakaṃ. Ariyehi seviyatīti sivaṃ, nibbānaṃ. Sidhātu sevāyaṃ avo. Atha vā rāgaggiādīhi samati upasamati etthāti sivaṃ, nibbānaṃ. Samudhātu upasame rivo. Abhidhānappadīpikaṭīkāyaṃ pana ‘‘sivaṃ khemabhāvaṃ karotīti sivaṃ, saṃsārabhīrukehi sevitabbattā vā sivaṃ. Yadādinā vapaccayo’’ti vuttaṃ. Sukhayatīti sukhaṃ. Yassuppajjati, taṃ sukhitaṃ karotīti attho. Atha vā suṭṭhu dukkhaṃ khanatīti sukhaṃ. Supubba khanudhātu avadāraṇe kvi. Sivassa nibbānassa sukhaṃ sivasukhaṃ, taṃ dadātīti sivasukhadaṃ, abhidhammadhammo. Sivasukhasaddūpapadadādhātu a. Yo hi abhidhammadhammaṃ suṇāti, so tassa nibbānasukhaṃ dadātīti attho.

在三十三天界，巴瑞恰达树(pāricchattaka)下，那名为黄毛毯(paṇḍukampala)的石座上，其长六十由旬、宽五十由旬、厚十五由旬，颜色如胜妙花或红色毛毯般柔软细腻。“石”(sila)，因受帝释天(Sakka)亲近。即是岩石(pāsāṇa)。“sidh”词根意为“亲近”，加上“al”后缀。“座”(āsana)，因在此安坐。或者说，因来此受亲近，故称“座”。前缀“ā”与“sidh”词根结合，意为“亲近”，加上“yu”后缀。石即是座，故称“石座”。此处取用的是黄毛毯石座。在那石座上。“安坐”(āsīno)，指世尊被从十千世界前来集会的诸天众围绕而安坐。“安坐”(āsīdana)即是“就坐”(nisajjana)，故称“安坐”。或者说，因周遍而住，故称“安坐”。或者说，因面向阿毗达摩(abhidhamma)之说而安坐，故称“安坐”，指佛陀。前缀“ā”与“sīd”词根结合，意为“就坐”。或于“散播、行、尽”等义中，加上“ta”后缀。其[ta]变为“īṇa”，“n”变为“ṇ”，词根尾音脱落。“施寂静乐者”(sivasukhada)，即施予涅槃之乐者。“寂静”(siva)，因被圣者亲近，即涅槃。“sidh”词根意为“亲近”，加上“avo”后缀。或者说，因在此处平息贪火等，故称“寂静”，即涅槃。“sam”词根意为“平息”，加上“rivo”后缀。然而，在《名称辞典》(Abhidhānappadīpikā)的注释中说：“‘sivaṃ’，因能带来安稳，故称‘寂静’；或者因当为畏惧轮回者所亲近，故称‘寂静’。由yad等词加va后缀。”“乐”(sukha)，因能使人快乐。意即，凡生起此乐者，皆能使其安乐。或者说，因能善掘除痛苦，故称为“乐”。前缀“su”与“khan”词根结合，意为“掘开”，加上“kvi”后缀。寂静之乐，即涅槃之乐，能施予此乐者，故称“施寂静乐者”，即阿毗达摩法。“寂静乐”(sivasukha)一词与“施”(dā)词根结合，加上“a”后缀。意即，凡听闻阿毗达摩法者，此法即施予其涅槃之乐。

Adesi dhammaṃ devānanti devānaṃ dhammaṃ adesīti sambandho. Ettha ca dhammanti nānānayavicittaṃ gambhīraṃ saṇhasukhumaṃ duddasaṃ abhidhamma dhammaṃ. Attano sabhāvaṃ dhāretīti dhammo, paṇḍitehi dhāriyati na bālehīti vā dhammo, abhidhammapiṭakaṃ. Dharadhātu dhāraṇe rammapaccayo. Taṃ dhammaṃ. Devānanti pubbe manussaloke mātubhūtadevaputtappamukhānaṃ upapattidevānaṃ. Vuttañhetaṃ aṭṭhasālinīaṭṭhakathāyaṃ –

为诸天说法——其关联是“为诸天说了法”(devānaṃ dhammaṃ adesi)。此处的“法”，是指那包含多种理趣、甚深、微细、难见的阿毗达摩法。能持自性，故名为“法”；或者说，为智者所持而非为愚者，故为“法”，此即阿毗达摩藏。“持”(dhar)词根意为“执持”，加上“ramma”后缀。此法。所谓的“诸天”，是指从前在人世间，以曾为母亲的天子为首的化生诸天。正如《含义阐明》（法集论义注）中所说：

‘‘Mātaraṃ [Pg.92] pamukhaṃ katvā, tassā paññāya tejasā;

Abhidhammakathāmaggaṃ, devānaṃ sampavattayī’’ti.

以母亲为首，以己之智慧威力，为诸天开启了阿毗达摩的论道。

Ettha ca mātarantipadassa pubbe manussaloke mātubhūtaṃ devaputtanti attho daṭṭhabbo. Vuttañhetaṃ jinālaṅkārapāḷiyaṃ –

此处“母亲”一词，应当理解为过去在人世间曾为母亲的天子。正如《胜者庄严》(Jinālaṅkāra)中所说：

‘‘Tato puttaṃ gahetvāna, gatā mātā sakaṃ gharaṃ;

Sattamiyaṃ cutā gantvā, devaputtattamāgamī’’ti.

于是母亲得子后，返回自家；于第七日命终，转生为天子。

Taṭṭīkāyañca ‘‘bodhisattamātā gabbhavuṭṭhānato sattame divase kālaṅkatvā tusitapure devaputto hutvā nibbattī’’ti vuttaṃ. Ettha ca devaputtasaddena vuttameva. Kāḷudāyī theragāthāaṭṭhakathāyañca ‘‘parivāritāti ca itthiliṅganiddeso purimattabhāvasiddhaṃ itthibhāvaṃ devatābhāvaṃ vā sandhāya kato. Devūpapatti pana purisabhāvena jātā’’ti vuttaṃ. Jātakaṭīkāyañca ‘‘devorohaneti mātudevaputtassa temāsaṃ abhidhammapiṭakaṃ desetvā devorohanakāle’’ti mātudevaputtasaddena vuttaṃ. Abhidhammāvatāraṭīkāyañca ‘‘devānanti tadā dhammapaṭiggāhakānaṃ dasasahassacakkavāḷādhivāsīnaṃ mātudevaputtappamukhānaṃ upapattidevāna’’nti mātudevaputta saddena vuttaṃ. Sirīmahāmāyāsatthe ca ‘‘sirīmahāmāyā devīpi sattadivaseyeva vasitvā kālaṅkatvā attano puññānubhāvena tusitabhavane devaputto hutvā nibbattī’’ti devaputtasaddena vuttaṃ. Maṇidīpaṭīkāyañca ‘‘mātaranti pubbe manussaloke mātubhūtaṃ devaputtanti attho. Sirīmahāmāyā hi bodhisattaṃ vijāyitvā sattāhamattaṃ ṭhatvā ito cavitvā tusitabhavane purisabhāveneva nibbatto, na itthibhāvenā’’ti vuttaṃ. Tasmā mātarantipadassa mātubhūtaṃ devaputtanti attho mukhyena daṭṭhabbo.

在其注释中也说：“菩萨的母亲在生产后第七天去世，转生到兜率天(Tusita)成为天子。”此处即是用“天子”一词。在《黑优陀夷长老偈》(Kāḷudāyītheragāthā)的义注中也说：“‘被围绕’等词，其女性语性的解释，是针对前世所成的女性身，或天女身而作。但其生于天界，则是以男性身而生。”在《本生注》(Jātakaṭīkā)中也说：“‘从天界降下时’，是指[佛陀]为母亲天子宣说了三个月的阿毗达摩藏后，于从天界降下之时”，此处用了“母亲天子”一词。在《阿毗达摩入门注》(Abhidhammāvatāraṭīkā)中也说：“‘为诸天’，是指为当时作为法之领受者的、遍住于十千轮围世界的、以母亲天子为首的化生诸天”，此处用了“母亲天子”一词。在《吉祥摩诃摩耶论》(Sirīmahāmāyāsattha)中也说：“吉祥摩诃摩耶(Sirīmahāmāyā)天后亦仅住七日便去世，以自身福德威力，于兜率天宫转生为天子”，此处用了“天子”一词。在《摩尼灯注》(Maṇidīpaṭīkā)中也说：“‘母亲’，其义为‘往昔于人世间曾为母亲的天子’。吉祥摩诃摩耶在生下菩萨后，仅住七日，从此世命终，于兜率天宫即以男性身转生，而非女性身。”因此，“母亲”一词，主要应理解为“曾为母亲的天子”之义。

Madhusārattha dīpanīṭīkāyaṃ pana –‘‘Suddhodano nāma pitā mahesino,Buddhassa mātā pana māyā nāma.

然而，在《蜜义阐明注》(Madhusāratthadīpanīṭīkā)中则说：“大仙之父，名为净饭；佛陀之母，名为摩耶。”

Bodhisattaṃ [Pg.93] parihariya kucchinā,Kāyassa bhedā tidivasmiṃ modati;

Sā gotamī kālaṃkatā ito cutā,Dibbehi kāmehi samaṅgibhūtā;

Āmodati kāmaguṇehi pañcahi,Parivāritā devagaṇehi tehī’’ti;

Therāpāḷi;

腹中怀着菩萨，身坏后于三十三天中欢喜；彼乔达弥(Gotamī)命终，从此世逝去，具足天界欲乐；享受五种欲乐，为彼天神众所围绕。——《长老尼《本行》》

Tadaṭṭhakathāyaṃ ‘‘parivāritāti ca itthiliṅganiddeso purimatta bhāvasiddhaṃ itthibhāvaṃ devatābhāvaṃ vā sandhāya kato. Devūpapatti pana purisabhāvena jātāti vuttattā mātaranti manussattabhāvavasena vutta’’nti vadanti. Theraṭṭhakathā pana nasaṅgahāruḷhā. Aññaṭṭhakathāṭīkāsu ca tādisaṃ vacanaṃ natthi. Patthanākāle ca buddhamātā hutvā pacchā puriso homīti patthanā natthi. Tiṃsadhammatāyañca buddhamātuyā purisabhāvo nāma natthi. Tasmā taṃ vīmaṃsitabbantipi vidū vadantīti vuttaṃ. Taṃ pana na gahetabbaṃ. Kasmā, saṃsayavacanena vīmaṃsitabbanti vidūvadantīti ca vuttattā ca yathāvuttaṭṭhakathāṭīkāvacanehi ujukaṃ viruddhattā ca. Devatāsaddo hi devaputte brahme devadhītāya ca vattati. Tathāhesa ‘‘atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā’’tiādīsu devaputte. Vuttañhi khuddakapāṭhaaṭṭhakathāyaṃ ‘‘aññatarāti aniyamita niddeso. Sā hi nāmagottato apākaṭā. Tasmā aññatarāti vuttā. Devoyeva devatā. Itthipurisasādhāraṇamevetaṃ. Idha pana purisoeva. So devaputto. Kintusādhāraṇanāmavasena devatāti vutto’’ti. Sunītattheraapadāna pāḷiyaṃ āgatāsu ‘‘tathā tā devatā sattasatā uḷārā brahmā vimānā abhinikkhamitvā’’tiādīsu brahme. Padīpavimānavatthupāḷiyaṃ vuttāsu –

于其义注中言：“‘被围绕’(parivāritā)一词为阴性词形解释，是针对其前世已成就的女性身或天女身而作。至于生为天神，则因经中说为以男性身出生，故‘母亲’一词是从其为人时之身而言。”然而，《长老义注》(Theraṭṭhakathā)未被收录。其他义注和复注中也无此说。况且发愿时，并无先为佛母后为男身之愿。再者，依三十法性(tiṃsadhammatā)，佛母绝无男性身。因此，经中说智者言“此说应予审察”。然而，此说不应被采纳。为何？因其是以“智者说应予审察”此存疑之语而说，且与前述义注和复注之语直接相违。盖‘天神’(devatā)一词，可用于天子、梵天及天女。例如，在“尔时，有某天神，于后夜时分，身色绝妙”等经文中，（天神）用于天子。诚如《小诵义注》(Khuddakapāṭhaaṭṭhakathā)中所说：“‘某’者，为不定之解释。因其名号不显，故说为‘某’。天神(devo)即是天神(devatā)。此词本通男女。然此处特指男性，即天子。仅因通称而名为‘天神’。”在《苏尼陀长老本行》(Sunītattheraapadāna)圣典中出现的“如是七百殊胜天神，从梵天宫殿中出来”等经文中，（天神）用于梵天。在《灯天宫事》(Padīpavimānavatthu)圣典中所说的——

‘‘Abhikkantena vaṇṇena, yā tvaṃ tiṭṭhati devate;

Obhāsentī disā sabbā, osadhī viya tārakā’’ti.

“天女啊！你以殊胜的容色伫立，光芒照耀一切方所，犹如启明星。”

Ādīsu [Pg.94] devadhītāya. Evaṃ pana parivāritāsaddopi veditabbo. Tasmā ācariyadhammapālattherena katāya theraṭṭhakathāya vuttavacanaṃ jātakaṭīkāya vuttavacanañca ācariyasumaṅgalattherena katāya abhidhammāvatāraṭīkāya vuttavacanaṃ pamāṇaṃ katvā mātudevaputtoti atthoyeva daṭṭhabbo. Etarahi pana keci ācariyā therāpāḷiyaṃ āgataṃ parivāritāsaddañca madhusāratthadīpanīṭīkāvacanañca paṭicca mātudevadhītāti vadanti. Taṃ pana tesaṃ matimattanti daṭṭhabbaṃ. Adesīti mahākaruṇāpubbaṅgamena sabbaññutañāṇena kathesi. Asadisaṃ tanti sambandho. Ettha ca tanti buddhaṃ. Asadisanti appaṭipuggalaṃ. Natthi etassa sadiso paṭipuggaloti asadiso, buddho. Sadevake loke sīlādiguṇena buddhena sadiso koci puggalo natthīti attho. Tenāha vinayamahāvaggapāḷiyaṃ –

等经文中，（此词）用于天女。同样，“被围绕”(parivāritā)一词也应如此理解。因此，应以法护(Dhammapāla)长老所作的《长老尼偈义注》、以及《本生复注》(Jātakaṭīkā)与须曼伽罗(Sumaṅgala)长老所作的《阿毗达摩入门复注》(Abhidhammāvatāraṭīkā)之说为准，应作“摩耶天子”解。然如今有些阿阇梨，依据《长老尼偈》中的“被围绕”一词及《甘露心义灯复注》(Madhusāratthadīpanīṭīkā)之语，而说为“摩耶天女”。此应视为其个人之见。“已说”(adesī)是指以大悲为前导，以一切知智而说。“无与伦比者”(asadisaṃ)与“圣教”(tanti)相连。在此，圣教即是佛陀。“无与伦比者”意为“无对等之人”(appaṭipuggalaṃ)。没有与他相等、对等之人，故为“无与伦比者”(asadiso)，即佛陀。其义为：在天人世间，就戒等功德而言，无有任何个人能与佛陀相等。因此，《律藏·大品》中说——

‘‘Na me ācariyo atthi, sadiso me na vijjati;

Sadevakasmiṃ lokasmiṃ, natthi me paṭipuggalo’’ti.

“我无有导师，无有与我等同者；于天人世间，无有与我匹敌者。”

Niccantisatataṃ samitaṃ, sabbakālaṃ nirantaranti attho. Asadisaṃ taṃ buddhaṃ niccaṃ namāmīti sambandhoti.

“恒常”(niccaṃ)意为持续、不断、一切时、无间断。“我恒常礼敬那位无与伦比的佛陀”，此为文句之连接。

Ayaṃ panettha saṅkhepayojanā. Sumati sundarasabbaññuta ñāṇavāto, desanāñāṇavāto vā. Yo yādiso buddho. Dive divase divākarova sūriyoiva, sobhanto virocamāno hutvā, ratijanane devānaṃ atappakapīti somanassuppādane, pemuppādane vā, silāsanamhi paṇḍu kampalanāmake silāsane, āsīno nisīdanto hutvā sivasukhadaṃ nibbānasukhadāyakaṃ, dhammaṃ abhidhammadhammaṃ, devānaṃ mātu pubbadevaputtappamukhānaṃ upapattidevānaṃ adesi kathesi. Asadisaṃ appaṭipuggalaṃ taṃ buddhaṃ ahaṃ niccaṃ satataṃ namāmi vandāmīti.

此处是简要的结构解释。须摩提(Sumati)者，因其拥有美妙的一切知智，或因其拥有说法之智（而得名）。彼佛陀犹如白昼之日，光辉灿烂，令诸天生起欢喜、满足、愉悦或爱意，安坐于名为“班杜甘巴拉”(Paṇḍukambala)的石座上，向以摩耶天子为首的化生天神们，宣说了能带来吉祥安乐、涅槃之乐的法，即阿毗达摩法。我恒常礼敬、顶礼那位无与伦比、无可匹敌的佛陀。

Terasamavandanagāthāvaṇṇanā samattā.

第十三礼敬偈释义究竟。

14.

14.

Yo [Pg.95] pādapaṅkajamuduttalarājikehi,Lokehi tīhivikalehi nirākulehi;

Sampāpuṇe nirupameyyatameva nātho,Taṃ sabbalokamahitaṃ asamaṃ namāmi.

导师以其莲足柔软之庄严，于圆满无扰三界之中，证得真正无与伦比之境；我今敬礼彼，一切世间所供养、无与伦比者。

14. Evaṃ terasamagāthāya buddhaṃ vanditvā idāni buddhassa pādatale vicittappavattehi aṭṭhasatacakkalakkhaṇehi thomitvā vanditukāmo yo pādapaṅkajatyādigāthamāha. Ayaṃ pana ta bha ja ja gaṇehi ca garudvayena racitattā cuddasakkharehi yuttā vasantatilakāgāthāti daṭṭhabbā. Vuttañhetaṃ vuttodaye ‘‘vuttā vasantatilakā ta bha jā jagā go’’ti. Tassāyamattho. Yassaṃ paṭipādaṃ ta bha jā ta bha ja gaṇā ca jagā jagaṇagarukā ca go garu ca ce bhavanti, sā gāthā vasantatilakāgāthāti chandācariyehi vuttāti.

14. 如此以第十三偈礼敬佛陀后，如今，作者欲以佛陀足底种种奇妙庄严、具一百零八轮相而作赞叹顶礼，故说“彼足莲华”等偈。此偈由 ta、bha、ja、ja 四个音组及两个长音节组成，因具十四音节，故应知为“春藤花偈”(vasantatilakāgāthā)。《韵律学》(Vuttodaya)中说：“‘春藤花偈’由 ta、bha、ja、ja、ga、ga 组成。”其义为：若每一句皆由 ta、bha、ja、ja 四个音组，以及其后的两个长音节组成，则此偈被韵律学家称为“春藤花偈”。

Tattha pana yo nātho avikalehi nirākulehi pādapaṅkajamuduttalehitīhi lokehi nirupameyyataṃ sampāpuṇeeva sabbalokamahitaṃ asamaṃ taṃ nāthaṃ ahaṃ namāmīti sambandho. Ettha pana saddakkamena adassetvā atthakkamena vaṇṇanaṃ dassayissāma. Yo nāthoti yo yādiso sabbasattānaṃ paṭisaraṇo buddho. Taṃ pana padaṃ sampāpuṇeevātipade kattubhāvena sambandhitabbaṃ. Nāthassa pana vacanattho heṭṭhā vuttoyeva. Avikalehīti kenaci avekallehi sabbapādacakkalakkhaṇehi sampuṇṇehīti attho. Virūpaṃ kalati gacchatīti vikalo. Vipubbakaladhātu gatiyaṃ a. Natthi kiñci vikalaṃ etissā rājiyāti avikalā, pādarāji. Pādadvaye paribyattaṃ saṇṭhānarūpaṃ kiñci vikalaṃ natthīti attho. Tehi avikalehi.

此处，其句义关联是：“我礼敬那位导师，他以其无缺无乱、莲花般柔软的足底，在三界中达到了无与伦比的境地，受一切世间所尊敬，是无与伦比的。”在此，我们将不按词序，而按义序来展示其释义。“那位导师”(Yo nātho)是指那位作为一切有情皈依处的佛陀。该词应与“达到了”(sampāpuṇeeva)一词作主语关联。“导师”的词义，前面已经说过了。“无缺”(Avikalehi)意为没有任何欠缺，完全具备所有足轮相。趋于毁形，故为“残缺”(vikalo)。此词由前缀“vi”与意为“去”的“kal”词根构成，后接后缀“a”。此足纹无任何残缺，故为“无缺”(avikalā)，即足纹。其意是，双足上显现的形态没有任何残缺。由这些无缺者。

Nirākulehīti [Pg.96] ākulavirahitehi. Pādacakkalakkhaṇānaṃ aññamaññaṃ asaṃmissehi asaṃsaṭṭhehīti attho. Ābhuso kulati bandhatīti ākulaṃ, āpubba kuladhātu bandhane a. Atha vā ābhuso kulati āvarati sobhananti ākulaṃ, natthi ākulaṃ aññamaññamissaṃ etissā pādarāji yāti nirākulā, pādarāji. Tehi nirākulehi. Taṃ pana padadvayaṃ pādapaṅkajamuduttalarājikehītipade visesanaṃ. Pādapaṅkajamuduttalarājikehīti pādasaṅkhātapadumassa saṇha tale jātehi aṭṭhasatacakkalakkhaṇarājikehi padati gacchati etenāti pādo. Padadhātu gatimhiṇa. Paṅke kaddame jātanti paṅkajaṃ, padumaṃ. Pādasaṅkhātaṃ paṅkajaṃ pādapaṅkajaṃ. Paṅkajaṃiva pādo vā pādapaṅkajaṃ, pādo. Saṇhabhāvena mudati pavattatīti mudu, mudadhātu gatiyaṃ u. Talati patiṭṭhati etthāti talaṃ. Taladhātu patiṭṭhāyaṃ a. Mudu ca taṃ talañcāti muduttalaṃ, pādapaṅkajassa muduttalaṃ pādapaṅkajamuduttalaṃ, rājati dissatīti rājikā, rājati sobhati etenāti rājikā. Rājadhātu sobhane ṇiko. Pādapaṅkaja muduttale jātaṃ aṭṭhasatacakkalakkhaṇasaṅkhātaṃ rājikanti pādapaṅkajamuduttalarājikaṃ, tehi.

“无乱”(Nirākulehīti)意为无杂乱。其意是足轮相彼此不相混杂、不相掺杂。“杂乱”(ākulaṃ)是因其过度束缚。此词由前缀“ā”与意为“束缚”的“kul”词根构成，后接后缀“a”。或者，“杂乱”(ākulaṃ)是因其过度遮蔽美好。此足纹无任何彼此混杂的杂乱，故为“无乱”(nirākulā)，即足纹。由这些无乱者。这两个词是“足莲柔软底纹饰”(pādapaṅkajamuduttalarājikehi)一词的修饰语。“足莲柔软底纹饰”(pādapaṅkajamuduttalarājikehi)是指在名为足的莲花之柔软足底上所生的一百零八轮相纹饰。“足”(pādo)是因为以此行走。“pad”词根意为“去”，后接后缀“ṇa”。生于泥(paṅke kaddame)中，故为“莲花”(paṅkajaṃ)，即荷花(padumaṃ)。名为足的莲花，即“足莲”(pādapaṅkajaṃ)。或足如莲花，亦名“足莲”，即足。因柔软而转动，故为“柔软”(mudu)。“mud”词根意为“去”，后接后缀“u”。于此安立，故为“底”(talaṃ)。“tal”词根意为“安立”，后接后缀“a”。既柔软又为底，故为“柔软底”(muduttalaṃ)。足莲的柔软底，即“足莲柔软底”(pādapaṅkajamuduttalaṃ)。因其显现，故为“纹饰”(rājikā)；或以此为庄严，故为“纹饰”。“rāj”词根意为“庄严”，后接后缀“ṇiko”。在足莲柔软底上所生，名为一百零八轮相的纹饰，即是“足莲柔软底纹饰”(pādapaṅkajamuduttalarājikaṃ)。由这些纹饰。

Taṃ pana aṭṭhasatapādacakkalakkhaṇaṃ nāmevaṃ veditabbaṃ. Bhagavato pādapaṅkajamudutalassa majjhe nābhi dissati. Nābhipaṭicchinnā vaṭṭalekhā dissati. Nābhimukhaparikkhepapaṭṭo dissati. Panāḷimukhaṃ dissati. Arā dissanti. Aresu vaṭṭalekhā dissanti. Nemi dissati. Nemimaṇikā dissanti. Idaṃ tāva pāḷiāgatameva. Sampahulavāro pana anāgato, so evaṃ daṭṭhabbo. Satti, sirīvaccho, nandiyāvaṭṭaṃ, sovattiko, vaṭaṃsako, vaḍḍhamānakaṃ, macchayugalaṃ, bhaddapīṭhaṃ, aṅkusaṃ, tomaro, pāsādo, toraṇaṃ, setacchattaṃ, khaggo, tālavaṇḍaṃ, morahatthako, vāḷabījani, uṇhīsaṃ, patto[Pg.97], maṇikusumadāmaṃ, nīluppalaṃ, rattuppalaṃ, setuppalaṃ, padumaṃ, puṇḍarikaṃ, puṇṇaghaṭo, puṇṇapāti, samuddo, cakkavāḷaṃ, himavā, sineru, candimasūriyā, nakkhattāni, cattāro mahādīpā, dveparittadīpasahassāni antamaso cakkavatti rañño parisaṃ upādāya sabbo cakkalakkhaṇasseva parivāroti ettakameva majjhimapaṇṇāsaṭṭhakathāyaṃ vuttanti veditabbaṃ.

这一百零八足轮相，应如是了知：在世尊(Bhagavato)莲花般柔软的足底中央，可见轮毂。可见与轮毂相连的圆形线条，可见轮毂周边的环带，可见水道口，可见轮辐，在轮辐之间可见圆形线条，可见轮辋，可见轮辋上的宝珠。以上这些是圣典原文中已有的。但更详尽的部分尚未到来，应如是看待：长矛(Satti)、吉祥结(Sirīvaccho)、如意旋(Nandiyāvaṭṭaṃ)、卍字(Sovattiko)、花饰(Vaṭaṃsako)、增长瓶(Vaḍḍhamānakaṃ)、双鱼(Macchayugalaṃ)、吉祥座(Bhaddapīṭhaṃ)、钩(Aṅkusaṃ)、短矛(Tomaro)、宫殿(Pāsādo)、牌楼(Toraṇaṃ)、白伞(Setacchattaṃ)、剑(Khaggo)、多罗扇(Tālavaṇḍaṃ)、孔雀扇(Morahatthako)、拂尘(Vāḷabījani)、顶髻(Uṇhīsaṃ)、钵(Patto)、宝珠花鬘(Maṇikusumadāmaṃ)、青莲(Nīluppalaṃ)、红莲(Rattuppalaṃ)、白莲(Setuppalaṃ)、红莲(Padumaṃ)、白莲(Puṇḍarikaṃ)、满瓶(Puṇṇaghaṭo)、满钵(Puṇṇapāti)、大海(Samuddo)、轮围山(Cakkavāḷaṃ)、雪山(Himavā)、须弥山(Sineru)、日月(Candimasūriyā)、星辰(Nakkhattāni)、四大洲(Cattāro mahādīpā)、两千小洲(Dveparittadīpasahassāni)，乃至包括转轮王的眷属在内，所有这些都是轮相的随属。当知，在《中部五十经义注》(Majjhimapaṇṇāsaṭṭhakathā)中仅如是说。

Jinālaṅkāraṭīkāyaṃ pana ‘‘heṭṭhāpādatalesu cakkāni jātānīti cakkalakkhaṇaṃ nāma dvīsu pādatalesu dve cakkāni ekekasmiṃ sahassamattā arā yuttā honti. Nemivalayaṃ suvaṇṇavaṇṇaṃ. Nābhi indanīlamaṇivaṇṇā. Tasmiṃ majjhe ca nābhipariyante ca nābhimukhe ca vaṭṭalekhā majjhe chiddaṃ cakkapariyante nemito bahiddhā vaṭṭe. Satti, sirīvaccho, nandiyāvaṭṭaṃ, sovattiko, vaṭaṃsakaṃ, vaḍḍhamānakaṃ, bhaddapīṭhaṃ, aṅkuso, pāsādaṃ, toraṇaṃ, setacchattaṃ, khaggaṃ, tālavaṇḍaṃ, mayūrahatthaṃ, cāmaraṃ, uṇhīsaṃ, pattaṃ, maṇi, sumanadāmaṃ, nīluppalaṃ, rattuppalaṃ, rattapadumaṃ, setapadumaṃ, puṇḍarikaṃ, puṇṇakalasaṃ, puṇṇapattaṃ, samuddo, cakkavāḷapabbato, himavantapabbato, merupabbato, sūriyamaṇḍalaṃ, candamaṇḍalaṃ, nakkhattaṃ, saparivārā catumahādīpā, saparivāro sattaratanasamaṅgī cakkavatti, dakkhiṇāvaṭṭa setasaṅkhaṃ, suvaṇṇamacchayugaḷaṃ, cakkāvudhaṃ, sattamahāgaṅgā, sattakulapabbatā, sattasīdantasāgarā, suvaṇṇa haṃsarājā, saṃsumāro, dhajapaṭāko, suvaṇṇasivikā, suvaṇṇavāḷabījani, kelāsapabbato, sīharājā, byaggharājā, valāhakaassarājā, uposathachaddantahatthirājā, vāsukīnāgarājā, haṃsarājā, usabharājā, erāvaṇa hatthirājā, suvaṇṇamakaraṃ, catumukhasuvaṇṇanāvā, savacchakā dhenu, kiṃpuriso, kinnarī, karavīko, mayūrarājā, koñcarājā, cakkavākarājā, jīvañjīvakarājā cha devalokā, soḷasa [Pg.98] brahmalokāti ime ettakā aggamaṅgalalakkhaṇā pādatale paññāyantī’’ti vuttaṃ. Iminā ca vacanena aṭṭhasata pādacakkalakkhaṇaṃ paripuṇṇaṃ veditabbanti.

在《胜者庄严》(Jinālaṅkāra)的注释中记载：“足底生有轮，名为轮相。于两足底各有一轮，每一轮具足千辐。轮辋为金色，轮毂为帝青宝色。于其中心、轮毂周边及轮毂正面有圆线，中心有孔，轮缘之外有圆周。杖、室利伐蹉、喜旋、卍字、顶饰、增长相、吉祥座、钩、宫殿、门楼、白伞、剑、多罗扇、孔雀羽、拂尘、宝冠、钵、摩尼宝、素馨花鬘、青莲、红莲、红睡莲、白睡莲、白莲、满瓶、满钵、大海、铁围山、雪山、须弥山、日轮、月轮、星宿、四大洲及其眷属、具足七宝的转轮王及其眷属、右旋白螺、一对金鱼、轮宝、七大河、七大山、七香水海、金色鹅王、鳄鱼、旗幡、金色轿、金柄马尾扇、凯拉萨山、狮子王、老虎王、云马王、布萨六牙象王、婆苏吉龙王、鹅王、牛王、埃拉瓦那象王、金色摩羯、四面金船、带犊母牛、紧那罗、紧那利、迦陵频伽、孔雀王、鸿雁王、鸳鸯王、共命鸟、六欲天、十六梵天，所有这些最上吉祥相皆显现于足底。”依此文可知，一百零八足轮相圆满具足。

Tīhi lokehīti sambandho. Tīhi kāmarūpārūpa lokehīti attho. Tassa pana vacanattho heṭṭhā vuttoyeva. Taṃ panetaṃ katvatthe karaṇavacanaṃ. Tassa pana padassa nirupameyyāti padena kattubhāvena sambandho. Nirupameyyatanti appameyyabhāvaṃ. Upamitabbanti upameyyaṃ. Upapubba mādhātu pamāne ṇyo. Upameyyassa bhāvo upameyyataṃ. Natthi upameyyataṃ assa rājikassāti nirupameyyataṃ. Atha vā natthi upameyyaṃ etassa rājikassāti nirupameyyo, pādacakkalakkhaṇarājiko labbhati. Tassa bhāvo nirupameyyataṃ. Taṃ pana padaṃ sampāpuṇe evātipade kammaṃ. Sampāpuṇeevāti sambandho. Sammā gacchatievāti attho. Kasmā pana tīhi lokehi pādapaṅkajamudutalehi nirupameyyataṃ pāpuṇātīti. Buddhato aññassa kassaci devamanussassa pādatalamajjhe pādacakkalakkhaṇassa abhāvato. Bhagavato hi pādapaṅkajamudutale pāramipuññānubhāvena nibbattāni aṭṭhasatapādacakkalakkhaṇāni sampāpuṇanti, na aññesaṃ. Tasmā nirupameyyataṃ pāpuṇātīti.

与“三界”(`tīhi lokehi`)相关，意即与欲界、色界、无色界三界相关。其词义已于前述。此为作格义的具格。该词与“无可比拟”(`nirupameyya`)一词有主事者关系。“无可比拟性”(`nirupameyyataṃ`)意为不可测量的状态。“可比拟”(`upamitaṃ`)即`upameyyaṃ`，由前缀`upa`、表示测量的词根`mā`及后缀`ṇya`构成。`upameyya`的状态即`upameyyataṃ`。此具足轮相者无有可比拟性，故为`nirupameyyataṃ`。或，此具足轮相者无有可比拟者，故为`nirupameyyo`，其状态即“无可比拟性”(`nirupameyyataṃ`)。该词是动词“抵达”(`sampāpuṇe`)的业。与`sampāpuṇe eva`（确实抵达）相关，意为“完全达到”。为何说由三界及柔软莲足而达至无可比拟性呢？因为除佛陀外，任何天人足底皆无轮相。唯有世尊的柔软莲足，因波罗蜜福德之力而生出一百零八足轮相，他人则无。是故说“达至无可比拟性”。

Sabbalokamahitanti sabbalokena pūjitaṃ. Sabbena devamanussalokena mahitabbo pūjitabboti sabbaloka mahito, nātho labbhati. Taṃ. Uppanne hi tathāgate ye keci mahesakkhā devamanussā buddhassa pūjenti, pageva aññā. Tathā hi brahmā sahampati sinerumattena ratana dāmena tathāgataṃ pūjeti. Yathābalañca aññepi devā manussā ca bimbisārakosalarājādayo nibbutampi bhagavantaṃ uddissa channavutikoṭidhanaṃ vissajjetvā asoka mahārājā [Pg.99] sakalajambudīpe caturāsītivihārasahassāni patiṭṭhāpeti. Kā kathā pana aññesaṃ pūjāti vuttaṃ hoti.

“为一切世间所供养”(`Sabbalokamahitaṃ`)，即为一切世间所礼敬。应为一切天人世间所尊敬、所礼敬，故为“一切世间所供养者”，此指世尊。如来出世时，凡有大威德的天人皆礼敬佛陀，何况其他众生。例如，娑婆主梵天(Brahmā Sahampati)以等同须弥山(Sineru)的宝鬘供养如来。其他天人，如频婆娑罗王(Bimbisāra)、憍萨罗王(Kosala)等，亦各尽其力，乃至世尊般涅槃后，仍为世尊布施九十六俱胝财富。阿育大王于整个瞻部洲(Jambudīpa)建立了八万四千座寺院。更何况其他供养呢？

Asamanti sabbamanussadevabrahmehi asadisaṃ. Appaṭipuggalanti attho. Natthi samo sadiso puggalo assāti asamo, nātho. So pana asītianubyañjanapaṭimaṇḍita dvattiṃsa mahāpurisalakkhaṇa vicitrarūpakāyo. Sabbākāra parisuddha sīlakkhandhādiguṇaratanasamiddhadhammakāyo. Puññamahatta thāmamahattaiddhimahatta yasamahatta paññāmahattānaṃ paramukkaṃsa gato ca hoti, tasmā tathāgatena samo sadiso nāma natthīti attho. Taṃ asamaṃ. Tanti nāthaṃ ahaṃ namāmīti sambandho.

“无等”(Asamaṃ)，即与一切人、天、梵天皆不相似，意为无有匹敌之人。无有个人(puggala)与其相等或相似，故称“无等”，此指世尊。其色身以八十随好庄严，以三十二大士(mahāpurisa)相而奇妙。其法身于一切行相皆已清净，具足戒蕴等功德之宝。其福德、威力、神通、声誉、智慧之宏大皆已达至最上究竟。是故，与如来相等或相似者实不存在，此即“无等”之义。我顶礼彼无等之世尊，此为文句之关联。

Ayaṃ panettha saṅkhepayojanā. Yo nātho yo yādiso sabbasattānaṃ paṭisaraṇo buddho, avikalehi kehici avekallehi, nirākulehi ākulavirahitehi, pādapaṅkaja muduttalarājikehi pādasaṅkhātapadumassa saṇhatale jātehi aṭṭhasatacakkalakkhaṇarājikehi, tīhi lokehi kattubhūtehi, nirupameyyataṃ appameyyabhāvaṃ appamitabba bhāvaṃ vā, sampāpuṇeeva sammā gacchatieva, sabbalokamahitaṃ sabbalokena pūjitaṃ, asamaṃ sabbamanussadevabrahmehi asadisaṃ taṃ nāthaṃ ahaṃ namāmīti.

此为简要释义：彼世尊，为一切众生之归依处，是佛陀。以其无缺、无瑕、无乱之足莲柔软平面上所生之一百零八轮相，以三界为作者，确实达至无可比拟、不可测量之境；为一切世间所供养；与一切人、天、梵天皆不相等。我顶礼如是世尊。

Cuddasamavandanagāthāvaṇṇanā samattā.

第十四礼敬偈释义圆满。

15.

15.

Buddhaṃ narānarasamosaraṇaṃ dhitattaṃ,Paññāpadīpajutiyā vihatandhakāraṃ;

Atthābhikāmanaradevahitāvahaṃ taṃ,Vandāmi kāruṇikamaggamanantañāṇaṃ.

我礼敬彼佛，人与非人之归依处，心意坚定者；以智慧明灯之光辉，尽破黑暗者；为希求义利之人天带来福祉者；具大悲、最上、无量智者。

15. Evaṃ [Pg.100] cuddasamagāthāya nāthaṃ natvā idāni narānarasa mosaraṇantyādīhi sattahi guṇehi thomitvā buddhaṃ vanditu kāmo buddhaṃ narānarasamosaraṇantyādigāthamāha. Ayaṃ pana tabhajajagaṇehi garudvayena ca racitattā cuddasakkharehi yuttā vasantatilakāgāthāti daṭṭhabbā. Sādhakaṃ panettha heṭṭhā vuttameva.

15. 如是，以第十四偈礼敬救护者后，现在想要以“人与非人共归依处”等七种功德赞颂佛陀，因此宣说“佛陀为人与非人共归依处”等偈。此偈由ta、bha、ja、ja四音步及两个重音节所组成，当知是十四音节的春花格偈。于此，其证明如前所述。

Tattha pana narānarasamosaraṇanti ettha naraanarasamaṃ osaraṇanti padavibhāgo. Manussadevānaṃ samaṃ osaraṇaṃ sannipatitaṭṭhānanti attho. Narānarasaddassa vacanattho heṭṭhā vuttoyeva. Samaṃ avasaranti sannipatanti etthāti samosaraṇo, buddho. Samaavapubba saradhātu gatiyaṃ yu. Narānarānaṃ manussadevānaṃ samosaraṇo narānarasamosaraṇo, buddho. Yathā hi mahānigrodho phalakāmānaṃ sakuṇa samūhānaṃ samosaraṇaṃ hoti, evaṃ buddho lokiya lokuttarasampattikāmānaṃ manussadevānaṃ samosaraṇo sannipatito paṭisaraṇo vā hoti. Tasmā narānarasamosaraṇanti thometi.

此处“narānarasamosaraṇa”（人与非人共归依处）一词，其词语分解为“nara-anara-samaṃ osaraṇaṃ”。其义为人与天神共同的聚集之处。“narānara”一词的词义如前已述。“samosaraṇa”（共归依处）是“于此共同前来、聚集”之义，此词指代佛陀。此词由前缀“sama”与“ava”，加表示“行”的词根“sar”，再加后缀“yu”组成。人与非人（即人天众）的“samosaraṇa”，即“narānarasamosaraṇa”，此指佛陀。犹如大榕树是欲得果实的鸟群的聚集处，佛陀亦是欲得世间与出世间成就的人天众的聚集处或依靠处。是故赞叹为“人与非人共归依处”。

Dhitattanti samāhitacittaṃ. Ettha attasaddo attasammā paṇidhi cātiādīsu attasaddo viya cittavācako daṭṭhabbo. Dhiyati ṭhapiyati ettha etena vā ekārammaṇe sampayutta dhammāti dhito, samādhi. Dhādhātu patiṭṭhāyaṃ ta. Ārammaṇaṃ adati ādadātīti attaṃ, cittaṃ. Adadhātu ādāne ta. Dhitaṃ samāhitaṃ attaṃ cittaṃ yassāti dhitatto, buddho. Taṃ dhitattaṃ.

“Dhitatta”（心意坚固）意为“samāhitacitta”（心入定）。于此，当知“atta”一词如“attasammāpaṇidhi”（自正愿）等语中的“atta”，是心的同义词。“Dhita”（坚固）是指相应法于此或藉此被置于、安立于单一所缘，此即“samādhi”（定）。此词由表示“安立”的词根“dhā”加后缀“ta”组成。“Atta”是指“食”（adati）或“取”（ādadāti）所缘者，此即“citta”（心）。此词由表示“取”的词根“ad”加后缀“ta”组成。彼之心（atta）已坚固（dhita）、已入定（samāhita），故为“dhitatto”，此指佛陀。此即（赞颂）彼“dhitattaṃ”。

Paññāpadīpajutiyāti arahattamaggañāṇasaṅkhātapadīpobhāsena karaṇabhūtena. Pajānātīti paññā, arahattamagga ñāṇaṃ. Yathāsabhāvaṃ sabbappakārehi catusaccadhammaṃ paṭivijjhatīti attho. Paññāva ñeyyāvaraṇappahānato sabbapakārehi [Pg.101] dhammasabhāvaṃ dīpetīti paññāpadīpo. Jotetīti juti, paññāpadīpobhāso. Judhātu dittiyanti. Paññā padīpoeva juti paññāpadīpajuti. Atha vā paññāpadīpassa juti paññāpadīpajuti, ayaṃ pana samāso abhedabhedū pacārena daṭṭhabbo. Tāya paññāpadīpajutiyā.

“Paññāpadīpajutiyā”（以智慧灯之光明）是指以阿罗汉道智此灯之光明为工具。“Paññā”（慧）是因其了知（pajānāti），此指阿罗汉道智。其义为如实地以各种方式通达四谛法。智慧因断除所知障而能以各种方式照亮诸法自性，故为“paññāpadīpa”（智慧之灯）。“Juti”（光明）是因其照耀（joteti），此指智慧之灯的光辉。此词由表示“照耀”（ditti）的词根“jut”组成。智慧即是灯，此灯之光明即为“paññāpadīpajuti”。或者，“paññāpadīpassa juti”（智慧之灯的光明）即“paññāpadīpajuti”，此复合词当以“无别与有别”的转喻来理解。“Tāya paññāpadīpajutiyā”即指“藉此智慧灯之光明”。

Vihatandhakāranti hanitabbaavijjāsaṅkhātamohatamaṃ. Savāsanakilesappahānato visesena hanitabboti vihato. Vipubbahanadhātu hiṃsāyaṃ ta. Andhaṃ tamaṃ karotīti andhakāro, avijjāsaṅkhātamoho. Visayasabhāvapaṭicchādanato andhakārasarikkhakatāya moho andhakāroti vuccati. Atha vā andhaṃ paññācakkhuandhaṃ karotīti andhakāro, moho. Andhasaddūpapada karadhātu ṇa. Vihato andhakāro yena soti vihatandhakāro, buddho. Taṃ vihatandhakāraṃ. Yathā hi loke padīpo attano jutiyā andhakāraṃ hanati, evaṃ buddhassa arahattamaggapaññāpi avijjandhakāraṃ hanatīti vuttā. Ayaṃ pana hīnūpamāti vuccati. Paññāvato hi ekapallaṅkenapi nisinnassa dasasahassi lokadhātu ekapajjotā hoti. Vuttañhetaṃ bhagavatā ‘‘cattārome bhikkhave pajjotā. Katame cattāro. Candapajjoto, sūriyapajjoto, aggipajjoto, paññā pajjoto. Ime kho bhikkhave cattāro pajjotā. Etadaggaṃ bhikkhave imesaṃ catunnaṃ pajjotānaṃ yadidaṃ paññā pajjoto’’ti.

“Vihatandhakāraṃ”（破除黑暗者）是指（已破除）应被摧毁的、名为无明的痴暗。因连带习气（vāsana）断除烦恼，故为特别地被摧毁，是为“vihata”（已破除）。此词由前缀“vi”加表示“伤害”的词根“han”及后缀“ta”组成。“Andhakāra”（黑暗）是因其造成盲目的黑暗，此指名为无明的痴。因其遮蔽所缘的自性，与黑暗相似，故痴被称为黑暗。或者，“andhakāra”是因其使慧眼盲，此指痴。此词由“andha”为前置词，加词根“kar”及后缀“ṇa”组成。黑暗为其所破除，故为“vihatandhakāro”，此指佛陀。此即（赞颂）彼“vihatandhakāraṃ”。譬如世间的灯以自身光明破除黑暗，同样地，佛陀的阿罗汉道智也破除无明之暗，经中如是说。但这被称为劣喻（hīnūpama）。具慧者仅一坐，即可使十千世界（dasasahassi lokadhātu）光明遍照。此为世尊所说：“诸比丘，有四种光明。是哪四种？月光、日光、火光、慧光。诸比丘，此即四种光明。诸比丘，于此四种光明中，慧光为最上。”

Paññāpadīpajutiyā vihatandhakāranti ettha pana paññāpadīpa jutiyātiiminā buddhassa arahattamaggañāṇaṃ mukhyena dasseti. Taṃ dassanena pāramīñāṇañca vipassanāñāṇañca heṭṭhimamaggaphala ñāṇañca phalūpacārena dīpeti. Taddīpakena avijjandhakārappahānaṃ paṭhamakāraṇūpacārena pakāseti. Tappakāsanena arahatta phalañāṇalabhanaṃ dutiyakāraṇūpacārena vibhāveti. Taṃ vibhāvanena [Pg.102] sabbaññutañāṇādisabbabuddhaguṇalabhanaṃ tatiya kāraṇūpacārena ānubhāveti.

于“paññāpadīpajutiyā vihatandhakāra”（以智慧灯之光辉破除黑暗）一句中，“paññāpadīpajutiyā”（智慧灯之光辉）主要表示佛陀的阿罗汉道智。藉此表示，以果之转喻（phalūpacāra）阐明了波罗蜜智、观智（vipassanāñāṇa）及下位道果智。藉此阐明，以第一因之转喻（paṭhamakāraṇūpacāra）明示了无明之暗的断除。藉此明示，以第二因之转喻（dutiyakāraṇūpacāra）阐明了阿罗汉果智的获得。藉此阐明，以第三因之转喻（tatiyakāraṇūpacāra）彰显了一切知智（sabbaññutañāṇa）等一切佛功德的获得。

Nanu ca sabbesampi khīṇāsavānaṃ paññāpadīpajutiyā vihatandhakāratā sambhavati, atha kasmā aññasādhāraṇāvisesa guṇena buddhassa thomanā katāti. Savāsanappahānena anaññasādhāraṇavisesatāya sambhavato. Sabbesampi hi khīṇāsavānaṃ satipi paññāpadīpajutiyā vihatandhakāratte ariyasāvakapaccekabuddhānaṃ savāsanāya kilesappahānaṃ na vijjati. Sammāsambuddhānaṃyeva savāsanappahānena kilesappahānassa viseso vijjatīti sātisayavasena avijjandhakārappahānena bhagavantaṃyeva paññāpadīpajutiyā vihatandhakāranti thometīti.

问曰：一切漏尽者（khīṇāsava）皆能以智慧灯之光辉破除黑暗，此乃可能，然则为何要以此与他者共通而无差别之功德来赞颂佛陀？答曰：因（佛陀）能连带习气（vāsana）一并断除，此乃不共之殊胜性，故（此赞颂）得以成立。诚然，一切漏尽者虽皆能以智慧灯之光辉破除黑暗，然圣弟子（ariyasāvaka）与独觉佛（paccekabuddha）并未连带习气断除烦恼。唯有正等觉者（sammāsambuddha）能连带习气断除烦恼，于此断除上有其殊胜处。是故，以其超胜地断除无明之暗，而赞叹世尊为“以智慧灯之光辉破除黑暗者”。

Atthābhikāmanti sattalokassa lokiyalokuttara saṅkhātaṃ payojanaṃ ativiya icchantaṃ. Kāraṇānurūpaṃ asati bhavatīti atthaṃ, phalaṃ. Asadhātu bhuvimhi tha. Taṃ abhiatirekaṃ kāmeti icchatīti atthābhikāmo, buddho. Atthasaddūpapada abhipubbakamudhātu icchāyaṃ ṇa. Taṃ atthābhikāmaṃ. Naradevahitāvahanti manussadevānaṃ hitaṃ dhārakaṃ. Hitaṃ narati netīti naro, manusso. Atha vā nariyati sakena kammena niyyatīti naro, manusso. Naradhātu nayane a. Vuttañhi ‘‘kammena niyyati loko’’ti. Kāmaguṇa jhānābhiññacittissariyādīhi dibbanti kīḷantīti devā, tesu vā viharantīti devā, divudhātu kīḷādīsu ṇa. Narā ca devā ca naradevā. Hinoti vaḍḍhatīti hitaṃ, phalaṃ. Hidhātu vaḍḍhane ta. Naradevānaṃ hitaṃ naradevahitaṃ, taṃ āvahatīti naradevahitāvaho, buddho. Naradevahitasaddūpapadaāpubba vahadhātu haraṇe ṇa. Buddho hi sabbadevamanussānaṃ lokiyalokuttarasampattiatthaṃ dhammadesanāya dhāretīti vuttaṃ hoti, taṃ naradevahitāvahaṃ. Kāruṇikamaggamananta ñāṇanti [Pg.103] ettha kāruṇikaṃ aggaṃ anantañāṇantipadacchedo. Tattha kāruṇikanti sabbasattesu mahākaruṇāya yuttaṃ, mahākaruṇavantaṃ vā. Kiratīti karuṇā. Kiradhātu apanayane uṇapaccayo. Paradukkhaṃ vikkhipati apanetīti attho.

“希求利益者”(Atthābhikāma)是指极度希求有情世间的世间与出世间(lokiyalokuttara)之利益(payojana)者。“利益”(attha)，即果(phala)，是依于原因而存在。Asadhātu bhuvimhi tha。他极度希求此利益，故称“希求利益者”，即佛陀。Atthasaddūpapada abhipubbakamudhātu icchāyaṃ ṇa。指那位“希求利益者”。“为人天带来利益者”(Naradevahitāvaha)是指为人(manussa)和天(deva)带来利益(hita)的承载者。“人”(naro)是指带来利益者，或由自己的业(kamma)所引导者。Naradhātu nayane a。正如所说：“世间由业所引导。”凭借欲乐(kāmaguṇa)、禅那(jhāna)、神通(abhiññā)、心自在(cittissariya)等而嬉戏者，即天；或住于其中者，即天。Divudhātu kīḷādīsu ṇa。人与天，即人天。“利益”(hita)是指增长者，即果。Hidhātu vaḍḍhane ta。为人天带来利益，故称“为人天带来利益者”，即佛陀。Naradevahitasaddūpapadaāpubba vahadhātu haraṇe ṇa。佛陀以说法，承载一切天人世间与出世间之成就利益，故如是说。即指那位“为人天带来利益者”。“具悲者、最胜者、无尽智”(Kāruṇikamaggamanantañāṇa)此处应作词切分：具悲者(kāruṇikaṃ)、最胜者(aggaṃ)、无尽智(anantañāṇaṃ)。其中，“具悲者”指对一切有情具大悲(mahākaruṇā)者，或具大悲者。‘悲’(karuṇā)是因其能去除(kirati)。Kiradhātu apanayane uṇapaccayo。其义为：散去、移除他人之苦。

Atha vā kinātīti karuṇā. Kidhātu hiṃsāyaṃ ruṇapaccayo. Paradukkhe sati kāruṇikaṃ hiṃsati vibādhatīti attho. Paradukkhe sati sādhūnaṃ hadayakampanaṃ karotīti vā karuṇā. Karadhātu uṇapaccayo. Atha vā kaṃ vuccati sukhaṃ, taṃ rundhatīti karuṇā. Kaṃsaddūpapada rudhidhātu āvaraṇe yupaccayo. Esā hi paradukkhāpanayanakāmatā lakkhaṇā. Attasukhanirapekkhatāya kāruṇikānaṃ sukhaṃ rundhati vibādhatīti attho. Karuṇāya mahākaruṇāya yutto kāruṇiko. Karuṇā assa atthīti vā kāruṇiko, buddho. Taṃ kāruṇitaṃ. Agganti jātipuñña guṇamahattabhāvena sabbasattuttamaṃ seṭṭhabhāvaṃ ajati gacchatīti aggo, buddho. Ajadhātu gatiyaṃ a. Jassa go. Buddho hi asambhinnakhattiyavaṃse jātattā jātivasena ca pūritapāramīpuññattā puññavasena ca aparimitanirupamasīlādi guṇavisesena samannāgatattā guṇavasena ca anantalokadhātūsu sabbasattuttamabhāvaṃ gacchatīti aggo. Nibbānaṃ ajati gacchatīti vā aggo. Atha vā ajeti khepeti kileseti aggo, buddho. Ajadhātu khepane a. Taṃ aggaṃ. Anantañāṇanti gaṇanavasena ca sabhāvavasena ca visayavasena ca antavirahitañāṇaṃ. Kenaci puggalena ñāṇena anantaṃ aparicchinnaṃ, sabbaññutañāṇavantaṃ vā. Natthi antaṃ yassāti anantaṃ, ñāṇaṃ. Sabbañeyyadhammaṃ jānātīti ñāṇaṃ, sabbaññutañāṇaṃ. Anantaṃ ñāṇaṃ yassa soti anantañāṇo, buddho. Buddhassa hi ñāṇaṃ koci manusso vā devo vā brahmā vā ettakanti paricchindituṃ na sakkoti, tasmā anantaṃ aparimāṇaṃ hotīti vuttaṃ hoti.

又或，“悲”(karuṇā)是因其能伤害(kināti)。词根(dhātu)“kid”意为伤害(hiṃsāyaṃ)，后缀(paccayo)“ruṇa”。当他人有苦时，它会伤害、恼乱具悲者，此乃其义。当他人受苦时，令善人内心震动者，即“悲”(karuṇā)。词根(dhātu)“kar”，后缀(paccayo)“uṇa”。又或，“kaṃ”意为乐，阻止此乐者，即“悲”(karuṇā)。“kaṃ”为前置词(upapada)，词根(dhātu)“rudh”意为遮蔽(āvaraṇe)，后缀(paccayo)“yu”。此乃欲拔除他人苦之相。意思是，因不顾自身之乐，（悲心）恼乱了具悲者之乐。具悲(karuṇā)与大悲(mahākaruṇā)者，称为具悲者(kāruṇika)。或说，具有悲心者即是具悲者(kāruṇika)，即佛陀。指那位具悲者。“最胜”(agga)，指佛陀因出身、福德、功德之殊胜，达到一切有情中最上、最胜之位。词根(dhātu)“aj”意为行(gati)，“a”为后缀。“j”变为“g”。佛陀生于不杂之刹帝利(khattiya)种姓，从出身而言；圆满波罗蜜(pāramī)之福德，从福德而言；具足无量无上戒等殊胜功德，从功德而言；故在无量世界中成为一切有情最上者，称为“最胜”(agga)。或说趋向涅槃者，故称“最胜”(agga)。又或，断除烦恼(kilesa)者，故称“最胜”(agga)，即佛陀。词根(dhātu)“aj”意为断除(khepane)，“a”为后缀。指那位最胜者。“无尽智”(anantañāṇa)，指从数量、自性、所缘而言皆无边际之智。任何个人(puggala)之智皆无法衡量其边际，或指具一切知者智(sabbaññutañāṇa)者。其无有边际，故为“无尽”(ananta)。“智”(ñāṇa)者，了知一切所知法，即一切知者智(sabbaññutañāṇa)。其智无尽者，是为“无尽智者”(anantañāṇo)，即佛陀。佛陀之智，非人、天、梵天所能测度，故说无尽(ananta)、无量(aparimāṇa)。

Vuttañhetaṃ [Pg.104] sāriputtattheraapadāne –

于舍利弗(Sāriputta)长老的本生事(Apadāna)中曾说：

‘‘Sakkā samudde udakaṃ, pametuṃ aḷhakena vā;

Natveva tava sabbaññu, ñāṇaṃ sakkā pametave’’ti.

“诚然可以阿罗伽(āḷhaka)量器，量尽大海之水；然一切知者，汝之智不可量。”

Kāruṇikamaggamanantañāṇanti ettha ca karuṇaggahaṇena sammāsambodhiyā mūlaṃ dasseti, mahākaruṇāsañcoditamānaso hi bhagavā saṃsārapaṅkato sattānaṃ samuddharaṇatthaṃ dīpaṅkarapādamūle katābhinīhāro kappasatasahassādhikāni cattāri asaṅkhyeyyāni anupubbena pāramiyo pūretvā anuttaraṃ sammāsambodhiṃ adhigatoti karuṇā sammāsambodhiyā mūlanti. Agganti etena bhagavato aparimitanirupamasīlādiguṇasamaṅgītāya aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ uttamabhāvaṃ dasseti. Anantañāṇantietena sammāsambodhiṃ dasseti. Sabbaññutañāṇapadaṭṭhānañhi aggamaggañāṇaṃ, aggamaggañāṇapadaṭṭhānañca sabbaññutañāṇaṃ sammāsambodhīti vuccati. Tassa ca sāmatthiyena catupaṭisambhidāñāṇaṃ catuvesārajjañāṇaṃ chaasādhāraṇañāṇāni ca chaabhiññā aṭṭhasu parisāsu akampana ñāṇāni dasabalañāṇāni soḷasañāṇacariyā ca catucattārīsañāṇavatthūni sattasattatiñāṇavatthūni cāti evamādīnaṃ anekesaṃ paññāpabhedānaṃ vasena ñāṇācāraṃ dassetīti. Taṃ buddhaṃ ahaṃ vippasannena cetasā vandāmīti sambandhoti.

在“具悲者、最胜者、无尽智”(Kāruṇikamaggamanantañāṇa)一句中，以“具悲”一词显示了正等觉(sammāsambodhi)之根本。因为世尊(Bhagavā)为大悲(mahākaruṇā)所策励，为了救度有情(satta)脱离轮回(saṃsāra)泥沼，于燃灯佛(Dīpaṅkara)足下立下大愿(abhinīhāra)，历经四阿僧祇(asaṅkhyeyya)又十万劫(kappa)，次第圆满诸波罗蜜(pāramī)，才证得无上正等觉(anuttaraṃ sammāsambodhi)。故说悲(karuṇā)是正等觉之根本。“最胜”(agga)一词，显示了世尊因具足无量无与伦比的戒等功德，而在无量世界(lokadhātu)的无量有情中，位居最上。“无尽智”(anantañāṇa)一词，以此显示正等觉。因为最胜道智(aggamaggañāṇa)以一切知者智(sabbaññutañāṇa)为近因(padaṭṭhāna)，而一切知者智亦以最胜道智为近因，此即被称为正等觉。凭借其能力，（世尊）展现了其智行(ñāṇācāra)，此智行通过无数种慧(paññā)的差别而体现，如：四无碍解智(catupaṭisambhidāñāṇa)、四无畏智(catuvesārajjañāṇa)、六不共智(chaasādhāraṇañāṇāni)、六神通(chaabhiññā)、于八众(aṭṭhasu parisāsu)中不动摇之智、十力智(dasabalañāṇāni)、十六智行(soḷasañāṇacariyā)、四十四智事(catucattārīsañāṇavatthūni)、七十七智事(sattasattatiñāṇavatthūni)等等。“我以净信之心礼敬那位佛陀”，此乃前后关联(sambandha)。

Ayaṃ panettha saṅkhepayojanā. Narānarasamosaraṇaṃ manussadevānaṃ samaṃ osaraṇaṃ sannipatitaṭṭhānaṃ, dhitattaṃ samāhitacittaṃ, paññāpadīpajutiyā arahattamaggañāṇasaṅkhāta padīpobhāsena karaṇabhūtena vihatandhakāraṃ hanitabba avijjāsaṅkhātamohatamaṃ, atthābhikāmaṃ sattalokassa lokiyalokuttarasaṅkhātapayojanaṃ ativiya icchantaṃ, naradevahitāvahaṃ manussadevānaṃ hitaṃ dhārakaṃ, kāruṇikaṃ sabbasattesu [Pg.105] mahākaruṇāya yuttaṃ mahākaruṇavantaṃ vā, aggaṃ jātipuññaguṇamahattabhāvena sabbasattuttamaṃ, ananta ñāṇaṃ gaṇavasena ca sabhāvavasena ca visayavasena ca antavirahitañāṇaṃ, anantaṃ sabbaññutañāṇavantaṃ vā taṃ buddhaṃ ahaṃ vippasannena cetasā vandāmīti.

此处是简要的解释。人与非人共同集会之处，即人与天共同聚集之所；心意坚定；以智慧明灯之光辉，即以名为阿罗汉道智的明灯之光为工具，破除那应被摧毁的，名为无明的痴暗；极其欲求有情世间的世间与出世间之利益；能为人与天带来利益；对一切有情怀有大悲，或说具大悲心；以其种姓、福德、功德之伟大而为一切有情中最上者；具有无边智慧，从数量、自性、所缘等方面而言，其智慧无有边际，或说具有无边的一切知智。我以清净心礼敬彼佛陀。

Pannarasamavandanagāthāvaṇṇanā samattā.

第十五礼敬偈释义圆满。

16.

16.

Akhilaguṇanidhāno yo munindopagantvā,Vanamisipatanavhaṃ saññatānaṃ niketaṃ;

Tahimakusalachedaṃ dhammacakkaṃ pavatto,Tamatulamabhikantaṃ vandaneyyaṃ namāmi.

一切功德藏的牟尼主，趋近名为仙人堕处(Isipatana)的林苑，那是自制者的住处；在那里他转动了断除不善的法轮。我礼敬那无与伦比、殊胜、应敬者。

16. Evaṃ pannarasamagāthāya buddhaṃ vanditvā idāni isipatana migadāye dhammacakkapavattanādiguṇehi thomitvā munindaṃ vanditu kāmo akhilaguṇanidhāno tyādigāthamāha. Ayaṃ pana nanamayayagaṇehi racitattā pannarasakkharehi yuttā mālinī gāthāti daṭṭhabbā. Vuttañhi vuttodaye ‘‘nanamayayayutāyaṃ mālinībhogisīhī’’ti. Tassattho. Yassaṃ paṭipādaṃ bhogisīhi aṭṭhasattayatīhi yuttā ca nanamayayayutā nanagaṇamagaṇa yayagaṇehi yuttā ca ce siyuṃ, ayaṃ gāthā mālinīgāthā nāmāti. Ettha ca bhogisīhīti bhogaisīhīti padacchedo. Bhogasaddo aṭṭhasaṅkhyā vācako. Isisaddo sattasaṅkhyāvācakoti daṭṭhabbo.

16. 如此以第十五偈礼敬佛陀后，今欲以在仙人堕处(Isipatana)鹿野苑转法轮等功德赞颂牟尼主，故说“一切功德藏”等偈。此偈由na-na-ma-ya-ya音步组成，并具十五音节，故应被视为摩利尼(Mālinī)偈。《韵律学》(Vuttodaya)中说：“与na-na-ma-ya-ya相应，具八七停顿(bhogisīhī)者，是为摩利尼。”其义为：若偈颂的每一行都具八七停顿，并与na-na-ma-ya-ya相应，即由两个na-格、一个ma-格和两个ya-格组成，此偈即名为摩利尼偈。此处，“bhogisīhī”应断为“bhoga-isīhi”。“bhoga”是表示数目八的词，“isi”是表示数目七的词，应如是理解。

Tattha akhilaguṇanidhānoti sabbalokiyalokuttara saṅkhātānaṃ sīlasamādhipaññādiguṇasamūhānaṃ patiṭṭhāno. Ettha ca akhilasaddo anavasesavācako. Sabboti attho. Vuttañhi madhuṭīkāyaṃ ‘‘khilasaddo hettha avasesavācako’’ti. Na khilaṃ akhilaṃ. Atha vā na khīyatīti akhilaṃ[Pg.106], sabbaṃ. Napubbakhidhātu khaye lo. Guṇasaddassa vacanattho heṭṭhā vuttoyeva. Akhilāni sabbāni guṇāni akhilaguṇāni, tesaṃ nidhāti tiṭṭhati etthāti akhilaguṇanidhāno, munindo labbhati. Yoti yo yādiso. Munindopagantvāti ettha munindo upagantvāti padacchedo. Munindoti agāriyamuni, anagāriyamuni, sekkhamuni, asekkhamuni, pacceka munivasena pañcannaṃ munīnaṃ indo issaroti attho. Tassa pana vacanattho heṭṭhā vuttoyeva. Akhilaguṇanidhāno yo munindo saññatānaṃ niketaṃ isipatanaavhaṃ vanaṃ upagantvā tahiṃ akusalachedaṃ dhammacakkaṃ pavattoti sambandho.

其中，“一切功德藏”是指作为世间与出世间所说戒、定、慧等功德群的依止处。此处，“akhila”（一切）一词是无余之义，即“sabba”（所有）之义。正如《蜜注》(Madhuṭīkā)所说：“此处，khila一词是剩余之义。”无残余即是“akhila”（无余）。或者说，不损减故称“akhila”，即是所有。此由na前缀、khī词根（义为损耗）、lo后缀构成。“功德”一词的词义已在上文说明。“一切功德”即是所有功德，这些功德安住于此，故称“一切功德藏”，指牟尼主。“yo”（彼）字，即是“如是者”。“munindopagantvā”（牟尼主趋近），此处应断句为“munindo upagantvā”。“munindo”（牟尼主）是指在家牟尼、出家牟尼、有学牟尼、无学牟尼、辟支佛牟尼等五种牟尼的主宰。其词义已在上文说明。“彼为一切功德藏之牟尼主，趋赴名为仙人堕处之林，彼乃自制者之居所，于彼处转动断除不善之法轮”，此即文句之关联。

Vanamisipatanavhanti vanaṃ isipatanaavhanti padacchedo. Ettha vananti migadāyavanaṃ. Tañhi vivekakāmehi vanitabbaṃ sambhajitabbaṃ etthāti vananti vuccati. Vanadhātu sambhattiyaṃ kvi. Isipatanavhanti isipatananāmikaṃ isīnaṃ patanaṭṭhānattā isipatananti voharitabbaṃ vā, sīlakkhandhādike esanti gavesantīti isi, paccekabuddhādayo. Isadhātu gavesane ipaccayo. Te patanti sannipatanti etthāti isipatanaṃ, vanaṃ. Isisaddūpapadapatadhātu gatiyaṃ yu. Atha vā isīnaṃ patanaṃ isipatanaṃ, vanaṃ. Avhetabbaṃ voharitabbanti avhaṃ. Āpubbavhedhātu avhayane kvi. Saṃyogaparattā ākārassa rassādeso. Isipatananti avhetabbanti isipatanavhaṃ, vanaṃ. Saññatānanti kāyavacīmanosaṃyamantānaṃ sādhūnaṃ. Saṃyamantīti saññatā, paccekabuddhādayo sādhū. Saṃpubbayamudhātu uparame ta. Tesaṃ saññatānaṃ. Niketanti vasanaṭṭhānaṃ, rammaṇaṭṭhānaṃ vā. Nikitati nivasati rammati vā etthāti niketaṃ, vanaṃ. Nipubba kitadhātu nivāse ṇa. Upagantvāti gamitvā. Tahinti tasmiṃ isipatananāmake migadāyavane. Akusalachedanti akusalassa samucchedaṃ. Akusalaṃ chindati samucchindati [Pg.107] etena suttenāti akusalachedaṃ, dhammacakka pavattanasuttaṃ. Akusalasaddūpapadachididhātu dvidhākaraṇe ṇa.

“Vanamisipatanavhaṃ”应断句为“vanaṃ isipatana-avhaṃ”。此处，“vanaṃ”指鹿野苑(Migadāyavana)。因其为乐求独住者所应希求、所应亲近之处，故称为“vana”。此由van词根（义为亲近），加kvi后缀构成。“Isipatanavhaṃ”是指名为“Isipatana”（仙人堕处）。或因是仙人降落之处，故称“Isipatana”；或因寻求戒蕴等者（即辟支佛等）为“isi”（仙人），此由is词根（义为寻求），加i后缀构成。彼等降落、集会于此，故称“Isipatana”（仙人集会处），即此林苑。此由isi-词为前缀，pat词根（义为去），加yu后缀构成。或又，仙人降落之处，即是“Isipatana”（仙人堕处），即此林苑。应被称呼、应被称谓者，即“avhaṃ”。此由ā前缀、vhe词根（义为呼唤），加kvi后缀构成。因后接辅音丛，长音ā变为短音a。应被称呼为“Isipatana”，故为“Isipatanavhaṃ”，即此林苑。“saññatānaṃ”是指身语意已得调伏的善人。能调伏者即“saññatā”，如辟支佛等善人。此由saṃ前缀、yam词根（义为止息），加ta后缀构成。“tesaṃ saññatānaṃ”即“彼等已调伏者”。“niketaṃ”是居住处，或可爱之处。因于此居住、于此愉悦，故称“niketaṃ”，即此林苑。此由ni前缀、kit词根（义为居住），加ṇa后缀构成。“upagantvā”即是“前往”之义。“tahiṃ”是指在那个名为仙人堕处的鹿野苑林中。“akusalachedaṃ”是断除不善。此经能斩断、根除不善，故称“akusalachedaṃ”，即《转法轮经》。此由akusala-词为前缀，chid词根（义为二分），加ṇa后缀构成。

Dhammacakkanti dhammacakkapavattanasuttaṃ. Ettha hi cakkasaddo sampattiyaṃ, lakkhaṇe, rathaṅge, iriyāpathe, dāne, ratana dhammakhuracakkādīsu ca dissati. Cattārimāni bhikkhave cakkāni, yehi samannāgatānaṃ devamanussānantiādīsu hi sampattiyaṃ dissati. Pādatalesu cakkāni jātānīti ettha lakkhaṇe. Cakkaṃva vahato padanti ettha rathaṅge. Catucakkaṃ navadvāranti ettha iriyāpathe. Dadaṃ bhuñja mā ca pamādo cakkaṃ vattaya sabbapāṇīnanti ettha dāne. Dibbacakkaratanaṃ pāturahosīti ettha ratanacakke. Mayā pavattitaṃ cakkanti ettha dhammacakke. Icchāhatassa posassa cakkaṃ bhamati matthaketi ettha khuracakke. Khurapariyantena cakkenāti ettha paharaṇacakke. Asanivicakkanti ettha asanimaṇḍale. Idha panāyaṃ dhammacakke daṭṭhabbo. Tañhi satipaṭṭhānādidhammaṃ cakketi pavattetīti dhammacakkanti vuccati. Ariyasaccādidhammaṃ vā cakketi pavattetīti cakkanti. Atha vā dhammato anapetattā dhammañca taṃ āṇācakkañcāti dhammacakkaṃ. Dhammena ñāyena cakkanti dhammacakkaṃ, tena vuttaṃ paṭisambhidāyaṃ ‘‘dhammacakkanti kenaṭṭhena dhammacakkaṃ. Dhammañca pavatteti cakkañcāti dhammacakkaṃ, cakkañca pavatteti dhammañcāti dhammacakkaṃ, dhammena pavattetīti dhammacakkaṃ, dhammacariyāya pavattetīti dhammacakkaṃ, dhamme ṭhito pavattetīti dhammacakka’’ntiādi. Api ca dhammacakkanti paṭivedhañāṇampi desanāñāṇampi. Tattha paṭivedhañāṇaṃ nāma yena ñāṇena bodhipallaṅke nisinno cattāri saccāni soḷasahākārehi saṭṭhinayasahassehi paṭivijjhi. Desanāñāṇaṃ nāma yena ñāṇena tiparivaṭṭaṃ dvādasākāraṃ dhammacakkaṃ pavattesi. Ubhayampetaṃ dasabalassa ure jātañāṇameva. Tesu pana dhammadesanāñāṇaṃ adhippetaṃ. Suttaṃ pana ṭhānūpacārena dhammacakkanti vuccati. Pavattoti pañcavaggiyānaṃ [Pg.108] bhikkhūnaṃ dveme bhikkhave antā pabbajitena na sevitabbātiādinā adesayi.

“法轮”（dhammacakka）即《转法轮经》（dhammacakkapavattanasuttaṃ）。于此，“轮”（cakka）一词可见于成就（sampattiyaṃ）、相（lakkhaṇe）、车轮（rathaṅge）、威仪（iriyāpathe）、布施（dāne）、宝轮（ratanacakka）、法轮（dhammacakka）、剃刀轮（khuracakka）等义。如“诸比丘，有此四轮（cakkāni），天人具足此者”等句，于此即指成就。“足底生诸轮（cakkāni）”，于此指相。“如轮随兽足（Cakkaṃva vahato padaṃ）”，于此指车轮。“四轮（catucakkaṃ）九门”，于此指威仪。“布施、享用，莫放逸，为一切有情转轮（cakkaṃ vattaya）”，于此指布施。“天轮宝（dibba-cakkaratanaṃ）出现”，于此指宝轮。“我所转之轮（cakkaṃ）”，于此指法轮。“为欲所击之人，轮（cakkaṃ）于其头顶旋转”，于此指剃刀轮。“以利如剃刀之轮（khurapariyantena cakkena）”，于此指兵器轮（paharaṇacakke）。“雷电轮（asanivicakkaṃ）”，于此指雷电盘（asanimaṇḍale）。而于此处，则应理解为法轮。其转动（cakketi pavatteti）四念住等法，故称“法轮”。或其转动四圣谛等法，故称“轮”。又或者，因不离于法，故是法，亦是权力之轮（āṇācakkaṃ），故称“法轮”。依法、依理而转，故是“法轮”。是故《无碍解道》（Paṭisambhidā）中说：“法轮，以何义为法轮？转动法与轮，故为法轮；转动轮与法，故为法轮；依法而转，故为法轮；依正法行而转，故为法轮；住于法而转，故为法轮”等。此外，“法轮”亦指通达智（paṭivedhañāṇaṃ）与说法智（desanāñāṇaṃ）。其中，通达智是指世尊坐于菩提座上，以十六行相（soḷasahākārehi）、六万种理趣（saṭṭhinayasahassehi）通达四圣谛的智慧。说法智是指世尊以三转十二行相（tiparivaṭṭaṃ dvādasākāraṃ）转法轮的智慧。此二者皆是十力者（dasabalassa）心中所生之智。其中，特指说法智。此经则以处所转喻（ṭhānūpacārena），故称法轮。所谓“转”（Pavatto），即是为五比丘（pañcavaggiyānaṃ bhikkhūnaṃ）开示“诸比丘，出家者不应行此二边”（dveme bhikkhave antā pabbajitena na sevitabbā）等教法。

Tamatulamabhikantanti taṃ atulaṃ abhikantanti padacchedo. Ettha tanti munindaṃ. Atulanti sīlādīhi guṇehi kenaci asadisaṃ. Natthi tulo sadiso puggalo etassāti atulo, munindo. Tassa hi aparimāṇāsu loka dhātūsu sīlādīhi guṇehi sadiso puggalo natthi. Asadisehi buddhehi samoti attho. Abhikantanti sabbadevamanussehi ativiya kantaṃ kamanīyaṃ sarīravaṇṇavantaṃ. Atirekaṃ tusitabbasarīravaṇṇasampannaṃ vā. Abhikkantavaṇṇanti hi vattabbe chandānurakkhaṇatthaṃ kakāralopañca vaṇṇapadalopaṃ katvā vuttasandhivasena abhikantanti vuttaṃ. Uttarapadalopa vasena vā. Munindassa pana sarīravaṇṇaṃ sabbadevamanussehi ativiya atirekaṃ vā kamiyati tosiyatīti abhikantanti vuccati. Abhipubbakamudhātu icchākantīsu ta. Abhikantaṃ vaṇṇaṃ sarīravaṇṇaṃ yassa soti abhikanto, munindo. Tassa hi dvattiṃsamahāpurisalakkhaṇehi ca asītyānubyañjana lakkhaṇehi ca chabbaṇṇaraṃsīhi ca suvaṇṇavaṇṇena ca samannā gatattā sarīrasobhaggappattito sabbadevamanussehi ativiya kamanīyo tuṭṭho sarīravaṇṇo atthīti abhikantanti thometi. Taṃ abhikantaṃ. Vandaneyyanti devamanussānaṃ vandanārahaṃ. Tehi vanditabbaṃ vā, vandiyate thomiyate vā vandanaṃ. Bhāvasādhanoyaṃ. Vandadhātu vadidhātu vā abhivādanathutīsu yu. Taṃ arahatīti vandaneyyo, munindo. Vandapadaṃ arahatitaddhite ṇeyyo.

“于无与伦比、无比美妙者”(Tamatulamabhikantaṃ)，此句分节为“彼(taṃ)、无与伦比者(atulaṃ)、无比美妙者(abhikantaṃ)”。于此，“彼”指牟尼主(munindaṃ)。“无与伦比者”，指其戒等功德无人能及。无有个人(puggala)能与之相等或相似，故称“无与伦比者”，即牟尼主。于无量世界界中，实无个人的戒等功德能与之相比。其义为：与无与伦比的诸佛相等。“无比美妙者”，指其为一切天人所极度喜爱、悦意，身色显赫。或指其身色圆满，超越兜率天(Tusita)。此句本应作“abhikkantavaṇṇaṃ”(无比美妙色)，然为随顺韵律，省略“ka”音及“vaṇṇa”(色)一词，依连音规则而成“abhikantaṃ”。或可谓省略了后一词。牟尼主的身色为一切天人所极度、超胜地喜爱与称赏，故称“无比美妙者”。此词由前缀“abhi”与意为“欲求、喜爱”的“kam”词根加后缀“ta”构成。“有美妙色者”，即身色美妙者，是为牟尼主。因其具足三十二大士相、八十随好、六色光(chabbaṇṇaraṃsī)及黄金色，身相庄严至极，为一切天人所极度喜爱、称赏，故以“无比美妙者”赞叹之。即是“彼无比美妙者”。“应礼敬者”(Vandaneyyaṃ)，指堪受天人礼敬者。或应为彼等所礼敬者。或“礼敬”(vandanaṃ)指被礼敬、被赞叹。此为状态或行为之构成。“vand”或“vad”词根用于“礼拜、赞叹”之义，加“yu”后缀。“堪受此者”，故为“应礼敬者”(vandaneyyo)，即牟尼主。此由“vanda”一词加表“堪受”义的“ṇeyya”派生后缀而成。

Atha vā devamanussehi vanditabbaṃ thomitabbanti vā vandaneyyo, munindo. So hi ādimajjhapariyosāna guṇehi samannāgatattā sabbadevamanussānaṃ vandanāraho tehi vā vanditabbo hoti. Tattha ca ādiguṇaṃ nāma karuṇānidānaṃ [Pg.109] sīlaṃ pāṇātipātādiviratippavattito. Majjha guṇaṃ nāma samādhi jhānattayayogato. Pariyosānaguṇaṃ nāma paññā tato uttari karaṇīyābhāvatoti visesena bhagavato vandaneyyanti thometi. Ahaṃ tīhi dvārehi namāmi vandāmīti sambandho.

又或者，“应受礼敬者”（vandaneyyo），即牟尼主（munindo），是应受天人礼敬或赞叹者。因其具足初、中、后善之功德，故堪受一切天人礼敬，或应为彼等所礼敬。于此，初善功德，指以悲为因的戒，由其行止于杀生等事；中善功德，指由相应于三禅而有之定；后善功德，指慧，因于其上更无所作。故此，特以“应受礼敬”赞叹世尊（bhagavato）。“我以三门敬礼、顶礼”，此为关联。

Ayaṃ panettha saṅkhepayojanā. Akhilanidhāno sabba lokiyalokuttarasaṅkhātānaṃ sīlasamādhipaññādiguṇa samūhānaṃ patiṭṭhāno yo yādiso munindo pañcannaṃ munīnaṃ indo issaro bhagavā, saññatānaṃ kāyavacīmanosaṃya mantānaṃ sādhūnaṃ, niketaṃ vasanaṭṭhānaṃ rammaṇaṭṭhānaṃ vā, isipatanavhaṃ isipatananāmikaṃ isipatananti voharitabbaṃ vā, vanaṃ migadāyavanaṃ, upagantvā gamitvā tahiṃ tasmiṃ isipatananāmake migadāya vane, akusalassa samucchedaṃ, dhammacakkaṃ dhammacakkappavattanasuttaṃ, pavatto pañcavaggiyānaṃ bhikkhūnaṃ adesayi, atulaṃ sīlādīhi guṇehi kenaci asadisaṃ, abhikantaṃ sabbadevamanussehi ativiya kantaṃ kamanīyaṃ tuṭṭhi sarīravaṇṇavantaṃ, vandaneyyaṃ deva manussānaṃ vandanārahaṃ tehi vā vanditabbaṃ, taṃ munindaṃ ahaṃ tīhi dvārehi namāmi vandāmīti.

此为简要释义。彼是一切功德之宝藏，是世间和出世间所有戒、定、慧等功德蕴集之所依；彼为五牟尼之主、自在者、世尊，是身语意已调御之善人的住所、安住处或乐处。彼前往名为仙人堕处(Isipatana)的鹿野苑(Migadāya)，于彼苑中，为五比丘宣说了能断除不善的《转法轮经》，转动了法轮。彼以戒等功德而无与伦比，为一切天人所极喜爱、悦意，能令身心欢喜、容色焕发，应为天人所礼敬，或为彼等所当礼敬。我以三门顶礼、敬奉彼牟尼主。

Soḷasamavandanagāthāvaṇṇanā samattā.

第十六礼敬偈释义圆满。

17.

17.

Suciparivāritaṃ surucirappabhāhi rattaṃ,Sirivisarālayaṃ gupitamindriyehupetaṃ;

Ravisasimaṇḍalappabhutilakkhaṇopacittaṃ,Suranarapūjitaṃ sugatamādaraṃ namāmi.

为清净众围绕，具灿烂妙光明，是吉祥蕴集处，善守护于诸根；以日月轮等相庄严，为天人所礼敬。我今虔敬礼善逝。

17. Evaṃ soḷasamagāthāya munindaṃ vanditvā idāni suciparivāritantyādīhi sattahi guṇehi thomitvā vanditukāmo suciparivāritantyādigāthamāha. Ayaṃ pana na jabhajaragaṇehi ca ekagarunā ca racitattā soḷasakkharehi yuttāvāṇinīgāthāti [Pg.110] daṭṭhabbā. Vuttañhi vuttodaye ‘‘najabhajarā yadā bhavati vāṇinī gayuttā’’ti. Tassattho. Yassaṃ paṭipādaṃ najabhajarā nagaṇa jagaṇa bhagaṇa jagaṇa ragaṇā yadā gayuttā pādantagarunā saṃyogā ce siyuṃ, tadā sā vuttā vāṇinī vāṇinīgāthā nāma bhavatīti.

17. 如是以第十六偈礼敬牟尼主后，今欲以“为清净众围绕”等七种功德赞叹并礼敬，故说“为清净众围绕”等偈。此偈由那伽那(nagaṇa)、阇伽那(jagaṇa)、婆伽那(bhagaṇa)、阇伽那(jagaṇa)、罗伽那(ragaṇa)诸音组及一长音(guru)构成，具十六音节，当知是瓦尼尼偈(Vāṇinī-gāthā)。诚如《韵律学》(Vuttodaya)中所说：“若有na-ja-bha-ja-rā，复加以ga，是为Vāṇinī。”其义为：若于每句中，有那伽那、阇伽那、婆伽那、阇伽那、罗伽那诸音组，且句末再连一长音，则此偈名为瓦尼尼偈。

Tattha suciparivāritanti rāgādimalavisuddhāhi ariyasāvakādiparisāhi parikkhāritaṃ kilesamalavisuddhaṃ parikkhāravantaṃ vā. Rāgādimalehi sucati sujjhatīti suci, parisā. Sucadhātu soceyye i. Parisamantato ariyabhikkhuādīhi deva manussehi vāriyati parikkhariyatīti parivāro, sugato. Paripubbavaradhātu āvaraṇe parikkhāre vā ṇa. Sucīhi parisāhi parivārito suciparivārito, sugato. Tatiya tappurisasamāsoyaṃ. Bhagavato hi sadā rāgādimala visuddhehi ariyabhikkhuādīhi catūhi parisāhi aṭṭhahi parisāhi vā parivārito hotīti adhippāyo. Atha vā suciparisuddhaṃ parivāritaṃ yassa soti suciparivārito, sugato. Surucirappabhāhīti suṭṭhu kantitasarīranikkhanta byāmamattaraṃsīhi karaṇabhūtehi suṭṭhu ruciyati kamiyati tusiyatīti surucirā, raṃsi. Supubba rucadhātu rocane iro. Pakārena bhāti dibbatīti pabhā, raṃsi. Papubba bhādhātu dibbane kvi. Surucirā ca sā pabhā cāti surucirappabhā, tāhi surucirappabhāhi. Rattanti niccaṃ rañjitabbakāyaṃ. Rañjiyatīti ratto, kāyo. Ranjadhātu rāge ta. Ratto kāyo yassa soti ratto, sugato. Uttarapadalopasamā soyaṃ. Rūpassa bhavo rūpaṃ viya, taṃ rattaṃ. Bhagavato hi sarīrato niccaṃ nikkhantehi byāmamattaraṃsīhi rañjitabbo rūpakāyo atthīti vuttaṃ hoti.

其中，“为清净众所围绕”(suciparivārita)是指被离贪等垢染的圣弟子(ariyasāvaka)等僧众所围绕，或指自身已离烦恼垢染，具有清净的围绕。“清净”(suci)一词，意指离贪等垢而清净，此处指僧众。其词根为suc，意为清净、洗涤。“围绕”(parivāro)一词，意指被圣比丘(bhikkhu)等或天人从各方面围绕，此处指善逝。其词根为var，前缀为pari，意为遮蔽或庄严。“为清净众所围绕者”(suciparivārito)即是为清净僧众所围绕的善逝。此为第三格依主释复合词(Tatiyā-tappurisa-samāsa)。其意是：世尊恒常为离贪等垢的比丘等四众或八众所围绕。或者，“清净的围绕”(suciparivāritaṃ)是指其围绕是清净的，故称“为清净众所围绕者”(suciparivārito)，即善逝。“具灿烂妙光”(surucirappabhāhi)是指从极庄严身中所放出一寻光明(byāmamattaraṃsī)，以此能令见者极生欣乐、渴慕、欢喜，故称妙光。“妙光”(surucirā)一词，其词根为ruc，前缀为su，意为照耀、令喜。“光明”(pabhā)一词，其词根为bhā，前缀为pa，意为辉耀。“妙光”(surucirappabhā)即是“妙”(surucirā)与“光”(pabhā)的结合，故以此妙光。“光辉身”(rattaṃ)是指恒常可令众生欢喜之身。“光辉”(ratta)一词，意指能令欢喜，此处指身体。其词根为rañj，意为染着、令喜。“具光辉身者”(ratto)即是具光辉身的善逝。此为后项省略复合词(Uttarapadalopa-samāsa)。如色法(rūpa)之自体，彼亦是光辉的。其意是：世尊身中恒时放出的一寻光明，是可令众生欢喜的色身。

Sirivisarālayanti paññāpuññasaṅkhātalakkhisamūhānaṃ patiṭṭhānaṃ. Ettha ca sirīti paññāpuññānametaṃ adhivacanaṃ. Atha vā puññanibbattā [Pg.111] sarīrasobhaggādisampatti. Sā hi katapuññe siyati nissayati, katapuññehi vā siyati nissiyatīti sirīti vuccati, paññāpuññaṃ, issariyaṃ vā. Sarīrasobhaggādi sampatti vā labbhati. Vuttañhi vimānavatthuaṭṭhakathādīsu ‘‘sirīti buddhipuññānaṃ adhivacananti ca. Sirīti issariyanti ca sirīti rūpakāyasampattī’’ti ca. Sidhātu sevāyaṃ, rapaccayo ca, itthiliṅgajotakaīpaccayo ca. Sirīti hi dīghavasena vattabbe gāthābandhattā chandānurakkhaṇatthaṃ rassavasena vuttaṃ. Visarālayanti visaraālayanti padacchedo. Visaroti samūho. Visanti pavisanti avayavā yasmiṃ samūheti visaro, samūho. Visadhātu pavesane arapaccayo. Atha vā visaranti samosaranti avayavā yasminti visaro. Vipubba saradhātu samosaraṇe a. Potthakesu pana visayāla yanti yakārena pāṭho dissati. Na so yujjati. Kasmā, visarasaddasseva samūhavācakattā. Vuttañhi abhidhānappa dīpikāyaṃ –

“吉祥蕴集处”(sirivisarālaya)是指智慧与福德等功德(lakkhī)积聚之处。此处“吉祥”(sirī)是智慧与福德的别名。或者说，是由福德所生的身体美好等成就。这吉祥必定依止于已修福德者，或是被已修福德者所依止，所以称为吉祥，即智慧福德，或自在力，或身相庄严等成就。正如《天宫事义注》(Vimānavatthu-aṭṭhakathā)等所说：“吉祥是智慧福德的别名，吉祥是自在力，吉祥是色身圆满。”“吉祥”(sirī)一词，词根为si，意思是侍奉，加上后缀ra，并有表示阴性的后缀ī。“吉祥”本应使用长音sirī，但因为偈颂的缘故，为了保持韵律而使用了短音siri。“visarālaya”可以拆分为“visara-ālaya”。“visara”是集合的意思，是各部分进入并聚集的地方，因此是集合的意思。其词根为vis，意思是进入，加上后缀ara。或者，“visara”是各部分汇集的地方，其词根为sar，前缀为vi，意思是汇集，再加后缀a。有些书本里将“visarālaya”写成“visayālaya”，这是不正确的。为什么呢？因为“visara”这个词本身就有集合的意思。正如《词汇灯》(Abhidhānappadīpikā)所说——

‘‘Samūho gaṇasaṅghātā,Samudāyo ca sañcayo;

Sandoho nivaho ogho,Visaro nikaro cayo’’tyādi.

“群聚、众集、聚合，合集、积聚；堆积、群集、洪流，集合、堆积、累积”等等。

Ālayanti patiṭṭhānaṃ. Ālayanti patiṭṭhanti etthāti ālayo, sugato. Āpubba lidhātu alliyane ṇa. Sirīnaṃ paññāsaṅkhātalakkhīnaṃ visaro samūho sirīvisaro, tesaṃ ālayo sirīvisarālayo, sugato. Taṃ sirivisarālayaṃ. Gupitamindriyehupetanti gopitabbehi saṃvaritabbehi cakkhādīhi chahi indriyehi upetaṃ samupetaṃ samannāgataṃ. Gupiyanti rakkhiyantīti gupitāni. Gupadhātu rakkhane ta. Idanti sahajātadhamme issariyaṃ karontīti indriyāni. Ididhātu paramissariye iyo. Gupitāni indriyāni gupitamindriyāni[Pg.112], cakkhādiindriyāni labbhanti. Tehi. Upeti sampajjatīti upeto, sugato. Upapubba idhātu gatiyaṃ ta, taṃ upetaṃ. Kiñcāpi buddhato aññehi ariyasāvakādīhi puggalehi cakkhādiindriyāni rakkhitāni. Buddhoyeva pana bodhipallaṅke saha vāsanāya sabba kilesānaṃ arahattamaggena viddhaṃsitattā visiṭṭhena cakkhādi indriyaṃ rakkhito hotīti tassa gupitamindriyehupetanti thometi.

所谓“安住”（Ālayanti），即是立足处（patiṭṭhānaṃ）。于此安住、立足，故称安住处（ālayo），指善逝。由前缀“ā”与意为“依附”（alliyane）的词根“li”，加后缀“ṇa”构成。五十种吉祥相（sirīnaṃ paññāsaṅkhātalakkhīnaṃ）的集合（visaro samūho）为“sirīvisaro”，其安住处即“sirīvisarālayo”，指善逝。此即“sirivisarālayaṃ”。所谓“诸根善护具足”（gupitamindriyehupetaṃ），是指具足、圆满、成就了应守护、应防护的眼等六根。被守护、被保护，故称“守护”（gupitāni）。由词根“gup”（意为“保护”）加后缀“ta”构成。于俱生法行使主权，故称为“根”（indriyāni）。由词根“idi”（意为“最高主权”）加后缀“iyo”构成。被守护的诸根即“gupitamindriyāni”，指眼等诸根。以彼等（诸根）而具足、成就，故为“具足者”（upeto），指善逝。由前缀“upa”与意为“行”（gatiyaṃ）的词根“i”，加后缀“ta”构成，即是“upetaṃ”。虽然佛陀之外的其他圣弟子等人（puggala）也能守护眼等诸根，但唯有佛陀于菩提座上，以阿罗汉道连同习气（vāsanā）彻底摧毁一切烦恼，故其以最殊胜的方式守护眼等诸根，因此赞颂其为“诸根善护具足”。

Ravisasimaṇḍalappabhutilakkhaṇopacittanti sūriyamaṇḍala candamaṇḍalādīhi pādacakkalakkhaṇehi abhivicitrapādaṃ. Upasaddo cettha bhusaṭṭhavācako. Abhivicitraṃ sūriyamaṇḍala candamaṇḍalādiṃ pādacakkalakkhaṇavantaṃ vā. Ettha ca ravīti sūriyo, so hi ravati sīghaṃ gacchatīti ravīti vuccati. Rudhātu gatiyaṃ ṇi. Vuttañhi pātheyyaṭṭhakathāyaṃ ‘‘cando ujukaṃ saṇikaṃ gacchati, sūriyassa pana ujukaṃ gamanaṃ sīgha’’nti. Ṇvādi moggallāne pana ‘‘rusadde i. O avādeso. Ravati gajjatīti ravi. Ādicco’’ti vuttaṃ. Abhidhāna ṭīkāyañca ‘‘ravanti etena sattā pabhāvitattāti ravī’’ti vuttaṃ. Sasīti cando. So hi sasati tiṇena pāṇati jīvatīti saso, sasapaṇḍito. Sasadhātu pāṇe a. Sasarūpalakkhaṇamettha atthīti sasīti vuccati. Atīte hi sasarājā brāhmaṇavesena āgantvā yācakassa sakkarañño aṅgārarāsimhi laṅghitvā jīvitaṃ pariccajitvā kāyaṃ adāsi. Atha pana sakko rājā tassa sasapaṇḍitassa jīvitapariccajitassa jīvitadānaguṇo sakalakappaṃ pākaṭo hotūti pabbataṃ pīḷetvā pabbatarasaṃ ādāya candamaṇḍale sasarūpalakkhaṇaṃ likhitvā ṭhapesi. Tasmā cando sasīti lokehi vohariyati. Tassa pana vitthāro sasapaṇḍitajātake passitvā gahetabbo.

“以日月轮等相庄严”（Ravisasimaṇḍalappabhutilakkhaṇopacittaṃ）意为：其足由日轮、月轮等足轮相而极庄严。此处，前缀“upa”表示“极”义。或指其具有日轮、月轮等极庄严的足轮相。此处，“ravi”即是太阳（sūriyo），因其运行迅速（sīghaṃ gacchati）而发声（ravati），故称为“ravi”。由词根“ru”（意为“行”）加后缀“ṇi”构成。诚如《行粮经义注》(Pātheyyaṭṭhakathā)中所说：“月亮直线缓行，而太阳直线速行。”然于《目犍连》(Moggallāna)语法书中则说：“词根‘ru’，意为‘声’，加后缀‘i’。（规则：）o变av。其咆哮（ravati gajjati），故为‘ravi’，即日（ādicco）。”于《词疏》(Abhidhānaṭīkā)中亦说：“众生因其而发声，因其威力所致，故称‘ravi’。”“sasī”即是月亮（cando）。其活命（sasati pāṇati jīvati），故为“兔”（saso），即兔智者（sasapaṇḍito）。由词根“sasa”（意为“活命”）加后缀“a”构成。此处因有兔形之相，故称为“sasī”。往昔，兔王为布施化为婆罗门前来乞食的天帝释（Sakka），跃入火炭堆中，舍命献身。其后，天帝释王为令彼兔智者舍命布施之德于整劫中显扬，乃挤压山岩，取其汁液，于月轮中画下兔形之相。是故，世人称月亮为“sasī”。其详情当于《兔智者本生》(Sasapaṇḍitajātaka)中得知。

Atha [Pg.113] vā sasati hiṃsati uṇhaguṇanti sasīti vuccati. Sasudhātu hiṃsāyaṃ īpaccayo. Maṇḍiyati vibhūsiyati paricchedakaraṇavasenāti maṇḍalaṃ. Maṇḍadhātu maḍidhātu vā vibhūsane alo. Atha vā maṇḍaṃ vibhūsanaṃ parisamantato lāti gaṇhātīti maṇḍalaṃ. Maṇḍasaddūpapada lādhātu gahaṇe kvi. Ravino maṇḍalaṃ ravimaṇḍalaṃ, sasino maṇḍalaṃ sasimaṇḍalaṃ, ravimaṇḍalañca sasimaṇḍalañca ravisasimaṇḍalaṃ, maṇḍalasaddo ravisaddepi yojetabbo. Maṇḍalasaddassa dvandapadato suyyamānattā. Pabhutītiādi. So hi ādyatthavācako abyayanipāto. Ravisasimaṇḍalaṃ pabhutiādi yassāti ravisasimaṇḍalappabhuti, pādacakkalakkhaṇaṃ labbhati. Lakkhiyati lakkhitabbaṃ etenāti lakkhaṇaṃ, pādappa vattacakkalakkhaṇaṃ, ravisasimaṇḍalappabhuti ca taṃ lakkhaṇañcāti ravisasimaṇḍalappabhutilakkhaṇaṃ, tena upacittaṃ ativicitraṃ pādaṃ yassa soti ravisasimaṇḍalappabhutilakkhaṇopa citto, sugato. Atha vā upacittaṃ ativicitraṃ ravisasi maṇḍalappabhutilakkhaṇaṃ pādacakkalakkhaṇaṃ assāti tathā, sugato. Taṃ.

或者，其伤害（sasati hiṃsati）热性（uṇhaguṇaṃ），故称为“sasī”。由词根“sasu”（意为“伤害”）加后缀“ī”构成。因划分界限而被装饰、庄严（maṇḍiyati vibhūsiyati），故称“maṇḍala”（轮）。由词根“maṇḍa”或“maḍi”（意为“装饰”）加后缀“alo”构成。或者，其周遍地（parisamantato）获取（lāti gaṇhāti）庄严（maṇḍaṃ vibhūsanaṃ），故称“maṇḍala”。由前置词“maṇḍa”与词根“lā”（意为“取”）加后缀“kvi”构成。日之轮为日轮（ravimaṇḍalaṃ），月之轮为月轮（sasimaṇḍalaṃ），日轮与月轮合为日月轮（ravisasimaṇḍalaṃ）。“maṇḍala”一词亦应与“ravi”一词相连，因于并列复合词（dvandapada）中，“maṇḍala”一词是可被听闻的。“Pabhuti”意为“等”或“始”。此为表示“开始”之义的不变小品词。以日月轮为始者，即“ravisasimaṇḍalappabhuti”，指足轮相。以此而被标识、应被标识者，即是“相”（lakkhaṇaṃ），指足底转轮之相。以日月轮为始之相，即“ravisasimaṇḍalappabhutilakkhaṇaṃ”。其足以此而极庄严者，即是“以日月轮等相庄严者”（ravisasimaṇḍalappabhutilakkhaṇopacitto），指善逝。或者，其具有极庄严的、以日月轮为始的足轮相，故为如是，指善逝。指彼善逝。

Suranarapūjitanti devamanussehi pūjitabbaṃ. Suranti issariya kīḷādīhi dibbantīti surā, devā. Suradhātu dibbane a. Atha vā surati isati devissariyaṃ pāpuṇāti virocati cāti surā, devā. Suradhātu issariyadittīsu a. Sundarā rāvācā etesanti vā surā, devā. Khandhasantānaṃ sakakammaṃ vā naranti niyantīti narā, manussā. Naradhātu nayane a. Surā ca narā ca suranarā, tehi pūjitabboti suranara pūjito, sugato. Taṃ. Sugatanti buddhaṃ. So hi sobhanaṃ gataṃ gamanaṃ etassāti sugatoti vuccati. Bhagavato hi veneyyajanūpasaṅkamanaṃ ekantena tesaṃ hitasukhanipphādanato sobhanaṃ. Tathā lakkhaṇānubyañjanappaṭi maṇḍitarūpakāyatāya [Pg.114] dutavilambitakhalitānukaḍḍhananippiḷinukkuṭika kuṭilākuṭilatādi dosarahita mavahasita rājahaṃsausabha vāraṇa migarājagamanaṃ kāyagamanaṃ. Ñāṇagamanañca vipula nimmala karuṇā sati vīriyādi guṇavisesa sahita abhinīhārato yāva mahābodhi anavajjatāya sobhanamevāti.

“为天人所敬奉”（Suranarapūjitaṃ）意为：应为天（deva）与人（manussa）所敬奉者。以主权、嬉戏等而光耀（dibbanti），故为天（surā）。由词根“sur”（意为“光耀”）加后缀“a”构成。或者，其有权力、得天之主权且光耀，故为天。由词根“sur”（意为“主权、光明”）加后缀“a”构成。又或者，其有美妙之言说（sundarā rāvācā），故为天。引导（naranti niyanti）五蕴相续或自身之业，故为人（narā）。由词根“nar”（意为“引导”）加后缀“a”构成。天与人，即天人（suranarā），为彼等所应敬奉者，即“为天人所敬奉者”（suranarapūjito），指善逝。指彼善逝。善逝（sugata）即佛陀。彼因其行（gataṃ gamanaṃ）善妙（sobhanaṃ）故，被称为善逝。世尊（Bhagavato）为调伏众生而行诣，是为彻底成办彼等之利益安乐，故其行善妙。同样，其色身由相好庄严，其身行（kāyagamanaṃ）优雅，如鹅王、牛王、象王、狮子王之步态，远离迟缓、疾行、摇摆、拖曳、紧迫、蜷缩、僵直等过失，故其行善妙。其智行（ñāṇagamanañca）亦然，从发愿（abhinīhārato）乃至大菩提，与广博、清净、慈悲、念、精进等殊胜功德相应，无有瑕疵，故其行亦是善妙。

Atha vā sayambhūñāṇena sakalampi lokaṃ pariññābhi samayavasena parijānanto ñāṇena sammā gato avagatoti sugato, tathā lokasamudayaṃ pahānātisamayavasena pajahanto anuppattidhammataṃ āpādento sammā gato avagatoti sugato, lokanirodhaṃ nibbānaṃ sacchikiriyābhisamayavasena sammā gato avagatoti sugato, lokanirodhagāminippaṭipadaṃ bhāvanābhi samayavasena sammā gato paṭipannoti sugato, sotāpattimaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchatīti sugatotiādinā nayena ayamattho vibhāvetabbo. Atha vā sundaraṃ ṭhānaṃ sammāsambodhiṃ nibbānameva vā gato adhigatoti sugato. Yasmā vā bhūtaṃ tacchaṃ atthasaṃhitaṃ veneyyānaṃ yathārahaṃ yuttameva ca dhammaṃ bhāsati, tasmā sammā gadatīti sugato dakārassa takāraṃ katvā. Iti sobhana gamanatādīhi sugato, taṃ sugataṃ. Ādaranti sakkaccaṃ, ādaranaṃ ādaro. Āpubba daradhātu ādare ṇa. Taṃ ādaraṃ. Namāmīti ahaṃ vandāmīti atthoti.

又，以自生智(sayambhūñāṇa)，由遍知(pariññā)通达而遍知一切世间，以智善行(gato)、善解(avagato)，故为善逝。同样，由断除(pahāna)通达而舍断世间集(lokasamudaya)，令其达不生法性(anuppattidhammataṃ)，善行、善解，故为善逝。由现证(sacchikiriyā)通达而现证世间灭(lokanirodha)——涅槃(nibbāna)，善行、善解，故为善逝。由修习(bhāvanā)通达而修习趣向世间灭之道(lokanirodhagāminippaṭipada)，善行、善实践(paṭipanno)，故为善逝。以入流道(sotāpattimagga)所断之诸烦恼，彼诸烦恼不再来、不返回、不复还，故为善逝。此义应以此等理趣阐明。又，到达善妙之处，即正等觉(sammāsambodhi)或涅槃，故为善逝。又因其宣说真实、如实、具义、对可调伏者随其所应且恰当之法，故为善说(sugata)，此乃将“d”音变为“t”音而成。是故，由善行等义，名为善逝，即彼善逝。恭敬(ādara)即认真、尊重。此词由前缀“ā”与表示“尊重”的词根“dar”，再加后缀“ṇa”构成。“我顶礼(namāmi)”，意为“我礼敬”。

Ayaṃ panettha saṅkhepayojanā. Suciparivāritaṃ rāgādimala visuddhāhi ariyasāvakādiparisāhi parikkhāritaṃ kilesamalavisuddhaṃ parikkhāravantaṃ vā, surucirappabhāhi suṭṭhu kantita sarīranikkhantabyāmamattaraṃsīhi karaṇabhūtehi, rattaṃ niccaṃ rañjitabbakāyaṃ, sirivisarālayaṃ paññāpuññasaṅkhātalakkhisa mūhānaṃ [Pg.115] patiṭṭhānaṃ, gupitamindriyehi gupitabbehi saṃvaritabbehi chahi cakkhādiindriyehi, upetaṃ samupetaṃ samannāgataṃ, ravisasimaṇḍalappabhutilakkhaṇopacittaṃ sūriyamaṇḍalacandamaṇḍalādīhi pādacakkalakkhaṇehi abhivicitrapādaṃ, abhivicitraṃ sūriya maṇḍalacandamaṇḍalādiṃ pādacakkalakkhaṇavantaṃ vā, suranarapūjitaṃ devamanussehi pūjitabbaṃ, sugataṃ buddhaṃ ādaraṃ sakkaccaṃ ahaṃ namāmi vandāmīti.

此处是简要释义。为清净者所围绕：即为远离贪等垢染、清净的圣弟子(ariyasāvaka)等大众所围绕，或为烦恼垢染已清净、具足资具者。具足善妙光辉：即依靠从身体发出的一寻(byāma)之量的美妙光芒。其身常令人欢喜。是智慧与福德所成就之吉祥(siri)的广大住处。为应守护、应防护的眼等六根所守护。圆满具足。其足为日轮、月轮等相所庄严，或具足庄严的日轮、月轮等足轮相(pādacakkalakkhaṇa)之足。为天人所敬拜：即为天与人所应敬拜者。我恭敬、认真地顶礼、礼敬彼善逝、佛陀。

Sattarasamavandanagāthāvaṇṇanā samattā.

第十七礼敬偈释义圆满。

18.

18.

Maggoḷumpena muhapaṭighāsādiullolavīciṃ,Saṃsāroghaṃ tari tamabhayaṃ pārapattaṃ pajānaṃ;

Tāṇaṃ leṇaṃ asamasaraṇaṃ ekatitthaṃ patiṭṭhaṃ,Puññakkhettaṃ paramasukhadaṃ dhammarājaṃ namāmi.

我顶礼法王(dhammarāja)，他以道筏渡过由痴(moha)、嗔(paṭigha)等掀起巨浪的轮回瀑流(saṃsārogha)，已达无畏彼岸；为众生的庇护所(tāṇa)、依止处(leṇa)、无等皈依处(asamasaraṇa)、唯一渡口(ekatittha)、立足处(patiṭṭha)；是无上福田(puññakkhetta)，赐予究竟之乐。

18. Evaṃ sattarasamagāthāya sugataṃ vanditvā idāni saṃsāroghaṃ taritādīhi navahi guṇehi thomitvā vanditukāmo maggoḷumpenatyādigāthamāha. Ayaṃ pana ma bha na ta ta gaṇehi ca garudvayena ca racitattā sattarasakkharehi yuttā mandakkantāgāthāti daṭṭhabbā. Vuttañhi vuttodaye ‘‘mandakkantā ma bha na tata gā go yugutvassa kehī’’ti. Tassā panāyamattho. Yassaṃ paṭipādaṃ yugutvassakehi catu cha sattayatīhi ma bha na ta ta gā magaṇa bhagaṇa nagaṇa tagaṇa tagaṇa garū ca go garu ca ce yuttā, mandakkantāgāthānāmāti. Yugutvassakehīti ettha ca yugasaddassa maggaphalacatubbidhapurisayugaḷavācakattā yugasaddo catusaṅkhyāvācako, utūnaṃ hemantasisira vassanta gimha vassāna sarada utuvasena chabbidhattā utusaddo chasaṅkhyāvācako. Assasaddo sattasaṅkhyāvācakoti veditabbo[Pg.116]. Chappaccayaṭīkādīsu hi ‘‘assasaddassa sattasaṅkhyāvācakabhāvo vutto’’ti.

18. 如是以第十七偈礼敬善逝后，今欲以“渡过轮回瀑流”等九种功德称颂礼敬，故说“以道筏”等偈。此偈由ma、bha、na、ta、ta五音组及两个长音(guru)组成，具十七音节，当知为曼陀甘塔偈(Mandakkantā-gāthā)。《韵律学》(Vuttodaya)中说：“曼陀甘塔，由ma、bha、na、ta、ta、ga、go组成，其音顿(yati)在yuga、utu、assa之后。”其义如下：于每一句中，若由ma组、bha组、na组、ta组、ta组、一个长音(garu)及另一个长音(garu)组成，且其音顿分别在第四、第六、第七音节之后（由“轭”(yuga)字表四，“季”(utu)字表六，“马”(assa)字表七来指示），则名为曼陀甘塔偈。于此，“轭”字因能指代四双圣者，故表数字四；季节有冬、寒、春、夏、雨、秋六种，故“季”字表数字六；当知“马”字表数字七。如《六缘注》(Chappaccayaṭīkā)等中所说：“‘马’字有表数字七之义。”

Tattha pana yo dhammarājā muhapaṭighāsādiullolavīciṃ saṃsāroghaṃ maggoḷumpena tari, abhayaṃ pārapattaṃ pajānaṃ tāṇaṃ leṇaṃ asamasaraṇaṃ ekatitthaṃ patiṭṭhaṃ puññakkhettaṃ paramasukhadaṃ taṃ dhammarājaṃ ahaṃ namāmīti sambandho. Etissaṃ pana atthakkamena vaṇṇayissāmi. Muhapaṭighāsādi ullolavīcinti mohadosataṇhādisaṅkhātaṃ mahātaraṅga khuddaūmikaṃ. Muyhanti etena sampayuttadhammā, sayaṃ vā muyhati, muyhanamattamevetanti muho, moho. Muhadhātu vekhitte ṇa. Paṭihaññanti sampayuttadhammā, sayaṃ vā paṭihaññati paṭihaññanamattamevetanti paṭigho, doso. Paṭipubba hanadhātu hiṃsāgatīsu a. Hanassa gho. Asanaṃ icchanaṃ āsā, isati icchatīti vā āsā, taṇhā. Isudhātu icchāyaṃ a. Issa ā. Muho ca paṭigho ca āsā ca muhapaṭighāsā, te ādi yesanteti muhapaṭighāsādi, lobhādikilesā labbhanti. Ettha ca ādisaddena māna diṭṭhi vicikicchā thina uddhacca ahirika anottappakilese ca akusalacittuppāde ca saṅgaṇhāti. Uddhaṃ udakaṃ lolati ākuletīti ullolo, mahātaraṅgo. Upubbalola dhātu ummādane ṇa. Tīraṃ ulati gacchatīti vā ullolo. Uladhātu gatiyaṃ olapaccayo. Vimhayaṃ vicittaṃ cinotīti vīci, khuddakaūmi. Vipubba cidhātu caye kvi. Ullolo ca vīci ca ullolavīci. Kesuci potthakesu ca kullolavīcintipāṭho dissati. Na so yujjati, kasmā, kullasaddassa uḷumpatthavācakattā. Ullolasaddoyeva hi mahātaraṅgattha vācako hotīti. Vuttañhi abhidhānappadīpikāyaṃ ‘‘ullolo tu ca kallolo, mahāvīcisu kathyate’’ti.

于此，彼法王(dhammarājā)以道筏(maggoḷumpa)渡过由痴(muha)、瞋(paṭigha)、贪(āsā)等为汹涌波涛(ullolavīci)的轮回暴流，抵达无畏彼岸，成为众生的庇护所、归宿处、无等依怙、唯一渡口、安稳立足处、福田，以及至上安乐的施予者——我顶礼彼法王。此为关联。我将依其义理次第解说此颂。“痴瞋贪等汹涌波涛”，即指以无明(moha)、瞋恚(dosa)、渴爱(taṇhā)等为名的大浪与小波。所谓“痴”(muha)，即与它相应的诸法因此而迷惑，或其自身迷惑，或仅是迷惑的状态，此即是痴，亦即无明。muh词根为迷乱义。所谓“瞋”(paṭigha)，即与它相应的诸法因此而遭受排斥，或其自身遭受排斥，或仅是排斥的状态，此即是瞋，亦即瞋恚。paṭi前缀，han词根为伤害、行动义。han转为gho。所谓“贪”(āsā)，即食之欲求，或因欲求而为贪，亦即渴爱。is词根为欲求义。is转为ā。痴、瞋与贪，即“痴瞋贪”(muhapaṭighāsā)，以此为首者，即“痴瞋贪等”(muhapaṭighāsādi)，摄纳了贪等诸烦恼。此处，“等”字亦摄纳了慢(māna)、见(diṭṭhi)、疑(vicikicchā)、昏沉(thina)、掉举(uddhacca)、无惭(ahirika)、无愧(anottappa)等烦恼及诸不善心生起。水向上(uddhaṃ)翻腾(lolati)搅动(ākuleti)，故为“汹涌”(ullolo)，即大浪。u前缀，lol词根为疯狂义。或，流向(ulati)岸边(tīraṃ)，故为“汹涌”(ullolo)。ul词根为行动义，加ola后缀。积集(cinoti)奇异(vimhayaṃ)多彩(vicittaṃ)之相，故为“波”(vīci)，即小浪。vi前缀，ci词根为积集义，加kvi后缀。汹涌与波，即“汹涌波涛”(ullolavīci)。在某些版本中亦见“筏浪波涛”(kullolavīci)之文，此说不妥。何以故？因kulla一词意为筏，仅ullola一词方为大浪义。如《名称辞典》(Abhidhānappadīpikā)中所说：‘ullolo与kallolo，皆称之为大波。’

Mūlapaṇṇāsaṭṭhakathāyañca ‘‘kullo nāma taraṇatthāya kalāpaṃ katvā bandho. Pattharitvā baddhā pana padaracāṭi ādayo [Pg.117] uḷumpo’’ti vutto. Muhapaṭighāsādieva ullolavīci. Sā asmiṃ saṃsāroghe atthīti muhapaṭighāsādiullolavīci. Samāsantataddhitāyaṃ. Pītisukhaṃ, mahāsannaṃ, rattidivantyādīsu viya. Evaṃ panettha vacanattho kātabbo. Pīti ca sukhañca pītisukhaṃ, taṃ assa jhānassa atthi, tasmiṃ vā vijjatīti pītisukhaṃ, jhānaṃ. Mahantaṃ āsanaṃ mahāsanaṃ, tassa bhāvo mahāsannaṃ. Ratti ca divā ca rattidivaṃ. Rattidivaṃ kataṃ rattidivanti. Atha vā ullolavīci viya muhapaṭighāsādi ullolavīci, saṃsāroghaṃ labbhati. Upamā bahubbīhisamāsoyaṃ. Yathā pana mahāsamudde bhāyitabbā mahātaraṅgaūmivegādayo ca saṃsumāra timi tipiṅgalādi macchamakārādayo ca okiṇṇā honti, evaṃ mohādikilesā ca akusalacittuppādā ca tehi nibbattā bhayānakā bahū jātijarābyādhimaraṇadukkhādayo ca khandhādayo ca okiṇṇā hontīti vuttaṃ hoti. Saṃsāroghanti saṃsārasaṅkhātaṃ oghaṃ samuddajalappavāhaṃ. Saṃpunappunaṃ abbocchinnaṃ vā sarati gacchati pavattatīti saṃsāro. Saṃpubbasaradhātu gatiyaṃ ṇa. Khandhadhātuāyata nānaṃ abbocchinnaṃ pavattatīti attho. Tena vuttaṃ aṭṭhakathāsu –

于《根本五十经义注》(Mūlapaṇṇāsaṭṭhakathā)中亦说：“所谓筏(kullo)，是为渡河而捆扎成束之物。而铺开绑好之木板、陶器等，则为浮具(uḷumpo)。”痴瞋贪等即是汹涌波涛。此轮回暴流中有此（汹涌波涛），故称“有痴等汹涌波涛者”。此为复合词尾派生词。犹如“喜乐”(pītisukhaṃ)、“大座性”(mahāsannaṃ)、“昼夜”(rattidivaṃ)等。此处应如是解释词义：喜与乐为“喜乐”(pītisukhaṃ)，此禅那有此（喜乐），或此（喜乐）存于其中，故此禅那为“有喜乐者”(pītisukhaṃ)。大座席(mahantaṃ āsanaṃ)为“大座”(mahāsanaṃ)，其状态为“大座性”(mahāsannaṃ)。夜与昼为“昼夜”(rattidivaṃ)，于昼夜所作者，亦为“昼夜”(rattidivaṃ)。或者，轮回暴流有如汹涌波涛(ullolavīci viya)般的痴瞋贪等(muhapaṭighāsādi)，故称“有痴等波涛者”。此为譬喻多财格复合词。犹如于大海中，遍布着可怖的大浪、波涛之威力等，以及鳄鱼(saṃsumāra)、鲸鱼(timi)、巨鱼(tipiṅgala)等鱼类与摩伽罗(makara)等；如是，此中遍布着无明等烦恼与不善心生起，以及由彼等所产生的众多可怖的生、老、病、死、苦等，与诸蕴等。此即是其义。“轮回暴流”(saṃsāroghaṃ)即名为轮回的暴流，如大海的水流。一再地(saṃpunappunaṃ)或无间断地(abbocchinnaṃ)流动(sarati=gacchati)、进行(pavattati)，故为“轮回”(saṃsāro)。saṃ前缀，sar词根为行动义。其义为：诸蕴、界、处无间断地流转。是故，于诸义注中说：

‘‘Khandhānañca paṭipāṭi, dhātuāyatanāna ca;

Abbocchinnaṃ vattamānā, saṃsāroti pavuccatī’’ti.

“诸蕴之相续，及界与处；无间而流转，是名为轮回。”

Satte ottharitvā ajjhottharitvā heṭṭhā hanati haratīti ogho, jalappavāho. Avapubba hanadhātu haraṇe ṇa. Hanassa gho. Avasaddo ottharaṇattho. Attani patite satte heṭṭhā katvā haneti osīdāpetīti vā ogho, jalappavāho. Avapubba hanadhātu osīdāpane ṇa. Avasaddo heṭṭhābhāgattho. Ogho viyāti ogho, saṃsāro. Atha [Pg.118] vā sattasaṅkhāre ottharitvā ajjhottharitvā abhibhavitvā vaṭṭasmiṃ hanati haratīti ogho, ohaneti osīdāpeti vaṭṭasmiṃ sattasaṅkhāreti vā ogho, rāgādi kilesā labbhanti. Saṃsāroeva ogho saṃsārogho, taṃ saṃsāroghaṃ.

覆盖、淹没众生，并向下打击、带走他们，故为“暴流”(ogho)，即水流。ava前缀，han词根为带走义。han转为gho。ava一词为覆盖义。或，使落入其中的众生向下，并打击、使其沉没，故为“暴流”(ogho)，即水流。ava前缀，han词根为沉没义。ava一词为下方义。如暴流，故（轮回）为“暴流”(ogho)。或者，覆盖、淹没、征服众生之诸行，并于轮回中打击、带走他们，故为“暴流”(ogho)；或，于轮回中打击、沉没众生之诸行，故为“暴流”(ogho)，此中意指贪等诸烦恼。轮回即是暴流，故为“轮回暴流”(saṃsārogho)，（所指的）即是此轮回暴流。

Maggoḷumpenāti ettha maggaoḷumpenāti padacchedo. Aṭṭhamaggaṅgasaṅkhātena kullenāti attho. Ettha ca maggo vuccati aṭṭhaṅgikamaggo. Magganti gacchanti buddhā ca ariyasāvakā ca agataṃ disaṃ nibbānanti maggo. Aṭṭhaṅgiko maggo. Maggadhātu gatiyaṃ a. Vuttañhi paṭisambhidāmagge ‘‘etena maggena buddhā ca sāvakā ca agataṃ disaṃ nibbānaṃ gacchantīti aṭṭhaṅgiko maggo’’ti. Atha vā nibbānaṃ maggati gavesatīti maggo, nibbānatthikehi maggiyati gavesiyatīti vā maggo, aṭṭhaṅgiko maggo. Ñāṇena dassiyatīti attho. Maggadhātu gavesane a. Vuttañhetaṃ mahāvaggasaṃyuttaṭṭhakathāyaṃ ‘‘maggoti kenaṭṭhena maggo, nibbānaṃ magganaṭṭhena nibbānatthikehi magganiyaṭṭhena cā’’ti. Atha vā maggiyati paṭipajjiyatīti maggo, nibbānatthikehi aṭṭhaṅgiko maggo paṭipajjiyatīti attho. Uḷu vuccati udakaṃ, tato pāti rakkhatīti uḷupo, soyeva niggahitāgamavasena uḷumpo, kullo. Uḷusaddūpapadapādhātu rakkhane kvi. Maggoeva uḷumpo maggoḷumpo, maggasaṅkhāto vā uḷumpo tathā, maggasadiso vā uḷumpo tathā, maggo viya vā uḷumpo tathā, maggo ca uḷumpo ca maggoḷumpo. Atha vā uḷumpoeva maggo maggoḷumpo, uḷumpasaṅkhāto vā maggo tathā, uḷumpa sadiso vā maggo tathā, uḷumpo viya vā maggo tathā, uḷumpo ca maggo ca maggoḷumpoti evaṃ rūpakasadisaupamā samupekkhatthavasena ca parapakkha sakapakkhatthavasena ca vacanattho veditabbo. Tena maggoḷumpena. Tarīti atari. Dhammarājā hi [Pg.119] aṭṭhamaggaṅganāvāya saṃsāroghaṃ taritvā nibbānatīraṃ pāpuṇāti. Atītā buddhā pāpuṇiṃsu. Anāgatā buddhā pāpuṇissantīti vuttaṃ hoti. Vuttañhi mahāvaggasaṃyutte

“道筏”(Maggoḷumpena)一词，于此应分解为“道-筏”(magga-oḷumpena)。其义是，以名为八支圣道(aṭṭhamaggaṅga)的筏(kulla)。此处所说的“道”(magga)，即是八支圣道。诸佛和圣弟子(ariyasāvaka)循此道而行，到达未曾到达的境地——涅槃(nibbāna)，故称之为“道”，即八支圣道。“道”(magga)的词根(dhātu)为“行进”(gati)义。正如《无碍解道》(Paṭisambhidāmagga)中所说：“诸佛和声闻(sāvaka)都通过这条道路到达未曾到达的境地——涅槃，故称八支圣道。”或者说，寻求(maggati)涅槃，故为“道”；或为求涅槃者所寻求(maggiyati)，故为“道”，即八支圣道。其义是，通过智慧(ñāṇa)得以示现。“道”的词根为“寻求”(gavesana)义。正如《大品相应义注》(Mahāvaggasaṃyuttaṭṭhakathā)中所说：“以何义为‘道’？以寻求涅槃义，及为求涅槃者所寻求义。”或者说，被行践(maggiyati paṭipajjīyati)，故为“道”，即求涅槃者行践八支圣道之义。“uḷu”意为水，能从此防护(pāti rakkhati)，故为“uḷupo”；彼词通过增入ṇ字母而成为“uḷumpo”，即是筏(kullo)。“uḷu”一词，其词根“pā”(保护)加上前缀“uḷu”和后缀“kvi”。道即是筏，故为“道筏”；或名为道的筏；或与道相似的筏；或如道之筏；道与筏，故为“道筏”。或者说，筏即是道，故为“道筏”；或名为筏的道；或与筏相似的道；或如筏之道；筏与道，故为“道筏”。如此，应从譬喻、相似、比拟、平等观照之义，以及从他宗与自宗之义来理解其词义。通过那“道筏”。“渡过”即已渡过。法王(Dhammarājā)确实是乘着八支圣道之船，渡过轮回(saṃsāra)的洪流(ogha)，到达涅槃之岸。过去的诸佛已经到达，未来的诸佛也将到达，此即所说。正如《大品相应》(Mahāvaggasaṃyutta)中所说：

‘‘Ekāyanaṃ jātikhayantadassī,Maggaṃ pajānāti hitānukampī;

Etena maggena tariṃsu pubbe,Tarissantiyeva taranti ogha’’nti;

Buddhavaṃse ca

“见尽生者具悲悯，了知独一无上道；昔依此道已渡流，今渡当渡亦复然。”《佛史》(Buddhavaṃsa)中亦说：

‘‘Saṃsārasotaṃ chinditvā, viddhaṃsetvā tayo bhave;

Dhammanāvaṃ samāruyha, tāremi janataṃ bahu’’nti.

“斩断轮回(saṃsāra)流，摧毁三有(bhava)后，我乘正法船，普度诸众生。”

Abhayanti jātijarābyādhimaraṇabhayādīnaṃ abhāvato nibbhayaṃ. So hi bhagavā natthi bhayaṃ etassāti abhayoti vuccati. Atha vā abhayanti khemaṃ. Tañhi nibbānaṃ natthi jātiādibhayaṃ etthāti abhayanti vuccati. Etasmiṃ pana dutiyavikappe taṃ padaṃ pārantipade visesanaṃ. Pārapattanti ettha pāranti saṃsāravaṭṭassa paratīraṭṭhena vuccati nibbānaṃ. Tañhi udakaṃ pāti rakkhatīti pāraṃ, samuddapāraṃ. Pādhātu rakkhane aro. Atha vā pāreti samattheti taraṅgādayo vāretunti pāraṃ. Pāradhātu samatthiyaṃ a. Pāraṃ viyāti pāranti vuccati. Nītatthena pana evaṃ vacanattho kātabbo. Jāti bhayādiṃ pāti rakkhati etthāti pāraṃ, pāreti samattheti ettha vā jātibhayādayo vāretunti pāraṃ, nibbānaṃ. Taṃ pajjittha adhigamitthāti pārapatto, dhammarājā. Pārasaddūpapada padadhātu gatiyaṃ ta. Atha vā mutto moceyyantiādinā nayena pavattassa mahābhinīhārassa sakalassa saṃsāradukkhassa vā sabbaññutañāṇādiguṇānaṃ vā pāraṃ pariyantaṃ patto gatoti pārapatto, dhammarājā. Pārasaddo hi pariyanta vācako. Taṃ pārapattaṃ. Pajānanti sabbasattānaṃ. Tehi kammakilesehi pakārena janiyati nibbattiyatīti pajāti vuccanti. Tesaṃ pajānaṃ.

“无畏”(abhaya)，指因无有生(jāti)、老(jarā)、病(byādhi)、死(maraṇa)等怖畏(bhaya)，故为无所畏(nibbhaya)。彼世尊(bhagavā)无有怖畏，故称“无畏”。或者说，“无畏”即是安稳(khema)。彼涅槃(nibbāna)无有生等怖畏，故称“无畏”。在此第二种解释中，此词是“彼岸”(pāra)一词的形容词。“到达彼岸者”(pārapatta)中的“彼岸”(pāra)，是指轮回(saṃsāravaṭṭa)的对岸，即涅槃。彼能防护水(udakaṃ)，故为“彼岸”(pāraṃ)，如大海之彼岸。“pā”词根为“守护”(rakkhana)义，后缀为“aro”。或说，能成办(pāreti samattheti)，能阻挡波浪等，故称“彼岸”。“pāra”词根为“成办”(samatthiya)义，后缀为“a”。“彼岸”即如是说。若从引导义而言，当如是造词：于彼处能防护生等怖畏，故为“彼岸”；或于彼处能成办、阻挡生等怖畏，故为“彼岸”，即涅槃。他已到达(pajjittha)、已证得(adhigamittha)彼岸，故称“到达彼岸者”(pārapatto)，即法王(Dhammarājā)。“pārapatto”一词，由前缀“pāra”与词根“pad”(去义，gati)及后缀“ta”构成。或说，依“已解脱，我将令解脱”等方式所发起的大愿(mahābhinīhāra)，已达一切轮回之苦或一切知智(sabbaññutañāṇa)等功德之究竟(pāra)，故称“到达彼岸者”(pārapatto)，即法王。“pāra”一词实表“究竟”(pariyanta)之义。彼“到达彼岸者”。“众生”(pajānaṃ)：指一切有情。由其业(kamma)与烦恼(kilesa)而以种种方式被生(janiyati)、被产生(nibbattiyati)，故称“众生”(pajā)。此为众生(pajā)的属格复数。

Tāṇanti [Pg.120] tāyanaṭṭhena tāṇaṃ. Sattānaṃ saṃsāra bhayato tāyati rakkhatīti tāṇo, dhammarājā. Tādhātu rakkhane yu. Atha vā tāṇanti sattānaṃ saṃsāravaṭṭadukkhato paripālanaṭṭhena tāṇaṃ. So hi dhammarājā sattānaṃ saṃsāravaṭṭadukkhato dhammadesanāya magga phalanibbānasukhaṃ dadanto tāyati pāletīti tāṇoti vuccati. Taṃ tāṇaṃ. Leṇanti nilīyanaṭṭhena leṇaṃ, jātibhayādīhi pīḷitehi sattehi līyanti nilīyanti etthāti leṇo, dhammarājā. Līdhātu nilīyane yu. Atha vā leṇanti saṃsārabhayaṃ passantehi nilīyanaṭṭhena leṇaṃ. So hi dhammarājā saṃsāranissaraṇatthikehi līyanti nilīyanti etthāti leṇoti vuccati. Taṃ leṇaṃ. Dhammarājā hi saṃsārabhayehi pīḷitānaṃ sabbasattānaṃ tāṇaṃ leṇaṃ saraṇaṃ parāyanaṃ ṭhānaṃ hotīti vuttaṃ hoti.

“庇护”(tāṇa)，以守护(tāyana)为义，故名“庇护”。法王(dhammarājā)守护、救护众生脱离轮回怖畏，故名为“庇护者”(tāṇo)。‘tā’词根为“守护”(rakkhana)义，后缀为‘yu’。或说，“庇护”，以护持众生脱离轮回之苦为义。彼法王以说法，施予众生道、果、涅槃之乐，从而守护、护持他们脱离轮回之苦，故称“庇护者”。此即“庇护”。“避难所”(leṇa)，以隐藏(nilīyana)为义，故名“避难所”。为生等怖畏所逼迫的众生于彼处隐藏、栖身，故法王被称为“避难所”(leṇo)。‘lī’词根为“隐藏”(nilīyana)义，后缀为‘yu’。或说，“避难所”，以见轮回怖畏者于彼处隐藏为义。彼法王，为欲出离轮回者所隐藏、栖身之处，故称“避难所”。此即“避难所”。此即是说，法王实为被轮回怖畏所逼迫的一切众生的庇护所(tāṇa)、避难所(leṇa)、皈依处(saraṇa)、究竟归趣(parāyana)、安住处(ṭhāna)。

Asamasaraṇanti sabbasattānaṃ asadisaavassayanaṃ, natthi etassa samo sadiso sīlādiguṇenāti asamo, dhammarājā. Sarati gacchati avassayati etthāti saraṇo, dhammarājā. Saradhātu gatimhi yu. Asamo asadiso hutvā saraṇoti asamasaraṇo, dhammarājā. Sambhāva nākammadhārayasamāsoyaṃ. Dhammarājā hi sabbasampattisukhānaṃ dāyakattā sabbasattānaṃ anaññasādhāraṇaṃ asamaṃ saraṇaṃ avassayanaṃ parāyanaṃ hotīti attho. Taṃ asamasaraṇaṃ. Ekatitthanti nibbānapāragamanānaṃ ekatitthabhūtaṃ. Taranti uttaranti ettha etena vā najjasamuddādinti titthaṃ. Najjasamuddādīnaṃ pārimatīragamanatthaṃ otaraṇaṭṭhānaṃ labbhati. Taradhātu otaraṇe tha. Rassa to, ikārāgamo. Manussānaṃ ekaṃ titthaṃ ekatitthaṃ, taṃ viyāti ekatittho, dhammarājā. Yathā hi titthena najjādiṃ tarantā manussā pārimatīraṃ sukhaṃ pāpuṇanti, na atitthena, evaṃ seṭṭhabhūtena buddhatitthena saṃsāroghaṃ [Pg.121] tarantā veneyyasattā nibbānapāraṃ sukhaṃ pāpuṇanti, na atitthena aññatitthiyena, tasmā dhammarājaṃ ekatitthoti thometi. Nītatthena pana eko seṭṭho hutvā nibbānapāraṃ taranti uttaranti etthāti eka tittho, dhammarājā. Khemaṃ nibbānapāraṃ taritukāmā veneyyasattā ettha buddhatitthe desitadhammaṃ sutvā desitadhammānurūpaṃ paṭipajjitvā saṃsāroghaṃ aṭṭhamaggaṅganāvāya chinditvā khemaṃ nibbānapāraṃ sukhaṃ taranti, ititasmā etthātipadena niddiṭṭho so buddho sabbasattānaṃ eko seṭṭho tittho nāma. Na aññatitthiyā ekatitthā nāma hontīti attho. Taṃ ekatitthaṃ.

无等皈依处（asamasaraṇa），是一切众生无可比拟的依靠处。没有能与之相等者，因戒等功德故，法王是无等者（asamo）。“皈依处”（saraṇa）意为于此趋向、行至、依止，故法王是皈依处。“sar”词根意为“行”，后缀为“yu”。因无等、无匹敌而为皈依处，故法王是无等皈依处。此为拟态持业释（sambhāvanākammadhāraya）。法王实为一切圆满与安乐的施与者，是一切众生独一无二、无与伦比的皈依处、依靠处、究竟归趣，此即其义。此即无等皈依处。唯一津梁（ekatittha），是趣向涅槃彼岸的唯一津梁。“津梁”（tittha）意为于此或依此而渡越江河大海等。为渡越江河大海等至彼岸而下水之处。“tar”词根意为“下水”，后缀为“tha”。r作t，并增元音i。人类唯一的津梁，即“ekatittha”，法王亦如是。犹如人们依靠津梁能安稳地渡过江河等到达彼岸，而非由非津梁；同样，所化有情依靠最胜的佛陀津梁能安稳地渡过轮回之流到达涅槃彼岸，而非由非津梁之外道，因此赞叹法王为“唯一津梁”。又，依引导义，因其为唯一最胜，众生于此渡越至涅槃彼岸，故法王是唯一津梁。欲安稳渡至涅槃彼岸的所化有情，于此佛陀津梁处听闻所说之法，并如法修行，以八支圣道之舟截断轮回之流，安稳渡达涅槃彼岸。是故，以此“于此”一词所指的佛陀，实为一切众生唯一最胜的津梁。外道不得称为唯一津梁，此即其义。此即唯一津梁。

Patiṭṭhanti sabbasattānaṃ mahādīpaṃ viya patiṭṭhaṃ ādhārabhūtaṃ. Paṭisaraṇaṃ leṇaṃ parāyananti attho. Patiṭṭhahanti etthāti patiṭṭho, dhammarājā. Patipubbaṭṭhādhātu gatinivattimhi a. Dhammarājā hi sabbasukhatthikānaṃ sattānaṃ mahādīpo viya patiṭṭho paṭisaraṇo leṇo parāyano hotīti attho, taṃ patiṭṭhaṃ. Puññakkhettanti nibbānasukhatthikānaṃ puññabījassa khettabhūtaṃ. Puññatthikānaṃ puññabījassa vapanaṭhānaṃ khettabhūtaṃ vā, attano kārakaṃ pavati sodhetīti puññaṃ, kusalaṃ. Pudhātu sodhane ṇyo. Atha vā paraṃ pujjabhāvaṃ janetīti puññaṃ, sadā pūjitaṃ vā janetīti puññaṃ, kusalaṃ. Pūjasaddūpapada janadhātu ṇyo. Niruttinayena saddasiddhi veditabbā. Avasesaṃ apuññaṃ punāti sodhetīti vā puññaṃ, kusalaṃ. Pudhātu sodhane ṇyo. Khittaṃ vuttaṃ bījaṃ tāyati rakkhatīti khettaṃ, kedārādi. Khipasaddūpapada tādhātu rakkhane kvi. Bījāni vapantānaṃ manussānaṃ mahapphalabhāvakaraṇena bījaṃ rakkhatīti attho. Atha vā khipanti vapanti ettha bījānīti khettaṃ. Khipadhātu peraṇe khepe vā ta. Khettaṃ viyāti khetto. Dhammarājā. Nītatthena pana puññabījāni vapantānaṃ sattānaṃ mahapphala bhāvakaraṇena [Pg.122] khittaṃ vuttaṃ puññabījaṃ tāyati rakkhatīti khetto. Atha vā nibbānatthikehi puññabījāni khipiyanti vapiyanti etthāti khetto. Dhammarājāti kātabbo. Puññānaṃ khettaṃ puññakkhetto, dhammarājā. Yathā hi rañño vā amaccādīnaṃ vā sālīnaṃ vā yavānaṃ vā virūhanaṭṭhānaṃ rañño vā amaccādīnaṃ vā sālikhettaṃ yavakhettanti vuccati. Evaṃ dhammarājā sabbalokassa puññamahabbalabhāvakaraṇena puññānaṃ virūha naṭṭhānaṃ dhammarājaṃ nissāya sattalokassa nānāppakārahita sukhasaṃvattanikāni puññāni virūhanti, tasmā dhammarājā puññakkhettanti abhitthavitoti vuttaṃ hoti. Taṃ puññakkhettaṃ.

依止处（patiṭṭha），是一切众生如大洲般的依止与基础。其义为皈依处、庇护所、究竟归趣。众生于此依止，故法王是依止处。此词由前缀“paṭi”与在“止息”义的“ṭhā”词根及后缀“a”构成。法王实为所有希求安乐的众生如大洲般的依止处、皈依处、庇护所、究竟归趣，此即其义。此即依止处。福田（puññakkhetta），是希求涅槃之乐者播种福德种子的田地。或为希求福德者播种福德种子之处所。能净化其造作者，故称“福德”（puñña），即善。由“pū”词根在“净化”义加后缀“ṇya”构成。或说，能产生可尊敬的状态，故称福德；或说，常产生受尊敬的状态，故称福德，即善。由“pūja”一词作前缀，加“jan”词根及后缀“ṇya”构成。其词语构成应依语源学了知。或说，能净化其余的不福德，故称福德，即善。由“pū”词根在“净化”义加后缀“ṇya”构成。守护已播之种子，故称“田”（khetta），如稻田等。由“khipa”一词作前缀，加在“守护”义的“tā”词根及后缀“kvi”构成。其义为，通过为播种者带来大果报而守护种子。或说，于此播撒种子，故称田。由“khip”词根在“派遣”或“投掷”义加后缀“ta”构成。法王如田地，故称“田”。又，依引导义，因能为播种福德种子的众生带来大果报而守护已播之福德种子，故称“田”。或说，希求涅槃者于此播撒福德种子，故称“田”，当知即是法王。福德之田，即福田，即法王。犹如国王或大臣等人的稻田或麦田，是稻谷或大麦生长之处，被称为国王的稻田或大臣的麦田。同样，法王能为一切世间带来大功德力，是有情世间福德生长之处；依止法王，能使导向种种利益安乐的福德增长，因此赞叹法王为福田。此即福田。

Paramasukhadanti uttamaṃ nibbānasukhaṃ dadamānaṃ. Vuttañhi ‘‘nibbānaṃ paramaṃ sukha’’nti. Ettha ca paramasaddo uttamatthavācako anipphannapāṭi padiko. Atha vā paraṃ atirekaṃ ariyehi mānitabbanti paramaṃ, nibbānaṃ. Parapubbamādhātu māne a. Pakārena ariyehi ramiyati etthāti vā paramaṃ, nibbānaṃ. Papubbaramudhātu ramane ṇa. Abhidhānaṭīkāyaṃ pana ‘‘paraṃ paccanīkaṃ māretīti paramaṃ. Pakaṭṭhabhāve ramatīti paramaṃ. Ṇo’’ti vuttaṃ. Tassa sukhaṃ paramasukhaṃ. Paramaṃ uttamaṃ vā sukhaṃ paramasukhaṃ. Taṃ dadātīti paramasukhado, dhammarājā. Paramasukhasaddūpapada dādhātu dāne kvi. Dhammarājā pana veneyyasattānaṃ dhammadesanāya ca catupaccayappaṭiggahaṇena ca nibbānasukhaṃ detīti vuttaṃ hoti. Taṃ paramasukhadaṃ. Dhammarājanti buddhaṃ. So hi lokiya lokuttaradhammehi devamanussānaṃ rañjeti tosetīti dhammarājāti. Atha vā pāramīdhammeneva buddhattaṃ patvā rājā jātoti dhammarājāti. Pāramīdhammeneva jāto vā rājāti dhammarājāti ca vuccati. Taṃ dhammarājaṃ ahaṃ namāmīti sambandho.

“施予最上安乐者”(paramasukhadaṃ)，意为施予最上涅槃之乐。经中说：“涅槃是至上之乐。”此处“parama”一词表最上义，非派生词。或说，“parama”（至上）是超越的、为圣者所敬重的涅槃。此词由“para”（超越）前缀与词根“mā”（意为敬重）及后缀“a”构成。或说，圣者们乐于其中，故称“parama”（至上），即涅槃。此词由“pa”（前缀）与词根“ramu”（意为愉悦）及后缀“ṇa”构成。然而，在《名称注解》(Abhidhānaṭīkā)中说：“能消灭对立面的，叫做‘至上’(paramaṃ)；安住于殊胜状态的，叫做‘至上’(paramaṃ)。后缀为ṇo。”其乐即是至上之乐(paramasukha)。最上或殊胜之乐，即是至上之乐。能给予此乐者，故称“施予最上安乐者”(paramasukhado)，即法王。此词由“paramasukha”（最上安乐）前缀与词根“dā”（意为给予）及后缀“kvi”构成。法王通过说法以及接受四种资具，施予应被调伏的众生涅槃之乐，如是说。此即“施予最上安乐者”(paramasukhadaṃ)。“法王”(dhammarājā)指佛陀。他以世间法与出世间法，令天人众生欢喜满足，故称“法王”。或说，他仅以波罗蜜法(pāramī-dhamma)即证得佛果，成为王，故称“法王”。或说，仅以波罗蜜法而生为王，故亦称“法王”。“我顶礼那位法王”，此即其关联。

Ayaṃ panettha saṅkhepayojanā. Yo dhammarājā muha paṭighāsādiullolavīciṃ mohadosataṇhādisaṅkhātaṃ mahātaraṅga khuddakaūmikaṃ, saṃsāroghaṃ saṃsārasaṅkhātaṃ oghaṃ samuddajalappavāhaṃ[Pg.123]. Maggoḷumpena aṭṭhamaggaṅgasaṅkhātena kullena tari atariṃ, abhayaṃ khemaṃ, jātiādīnaṃ abhāvato nibbhayaṃ vā, pārapattaṃ nibbānapāraṃ pattaṃ adhigataṃ, pajānaṃ sabba sattānaṃ, tāṇaṃ tāyanaṭṭhena tāṇaṃ rakkhaṇaṃ. Leṇaṃ nilīyanaṭṭhena leṇaṃ nilīyanaṃ, asamasaraṇaṃ sabbasattānaṃ asadisaavassayanaṃ, ekatitthaṃ nibbānapāragamanānaṃ ekatittha bhūtaṃ, patiṭṭhaṃ sabbasattānaṃ mahādīpaṃ viya patiṭṭhaṃ ādhārabhūtaṃ, puññakkhettaṃ nibbānasukhatthikānaṃ puññabījassa khettabhūtaṃ, puññatthikānaṃ puññabījassa vapanaṭṭhānaṃ khettabhūtaṃ vā, paramasukhaṃ uttamaṃ nibbānasukhaṃ dadamānaṃ, dhammarājaṃ buddhaṃ lokiyalokuttara dhammehi pajānaṃ rañjāpanaṃ vā, pāramīdhammeneva buddhabhāvaṃ jātaṃ buddhaṃ vā, ahaṃ tīhi dvārehi namāmīti.

此中为简要释义。那位法王，以八支圣道为筏，渡过了轮回之流——此流即名为轮回的洪流，如大海水流，亦是由痴、瞋、贪等构成的大浪与小波。他到达了无畏、安稳的彼岸，即证得涅槃彼岸，因无生等而无所畏惧。他是所有众生的救护所，因有保护义而为守护；是庇护所，因有藏匿义而为藏身处；是无与伦比的皈依处；是前往涅槃彼岸者的唯一渡口；是如大洲般为所有众生所依的依止处；是为希求涅槃乐者播种福德种子的福田。他施予最上的涅槃之乐。法王即佛陀，他以世间与出世间法使众生欢喜，或仅以波罗蜜法而成佛。我以身、语、意三门礼敬。

Aṭṭhārasamavandanagāthāvaṇṇanā samattā.

第十八礼敬偈释义完毕。

19.

19.

Kaṇḍambaṃmūle parahitakaro yo munindo nisinno;

Accheraṃ sīghaṃ nayanasubhagaṃ ākulaṇṇaggijālaṃ;

Dujjāladdhaṃsaṃ munibhijahitaṃ pāṭiheraṃ akāsi;

Vande taṃ seṭṭhaṃ paramaratijaṃ iddhidhammehupetaṃ.

彼利益他者之牟尼主，坐于犍陀芒果(Kaṇḍamba)树下；迅速示现了奇特、悦目、水火交织、能摧恶见之网、为诸牟尼所舍之神通。我礼敬彼最胜者，能予最上喜乐、具足神通法者。

19. Evaṃ aṭṭhārasamagāthāya dhammarājaṃ vanditvā idāni sāvatthiyaṃ kaṇḍambamūle iddhipāṭiherādīhi guṇehi munindassa thometvā vanditukāmo kaṇḍambaṃmūletyādi gāthamāha. Ayaṃ pana matanayayayagaṇehi ca pañca yati chayati sattaya tīhi ca racitattā aṭṭhārasakkharehi yuttā kusumitalatā vellitāgāthāti daṭṭhabbā. Vuttañhi vuttodaye ‘‘mo to no yo yā kusumitalatā vellitākkhutvisīhī’’ti. Ayaṃ panettha yojanā. Yassaṃ paṭipādaṃ akkhutvisīhi pañcayati chayati sattayatīhi mogaṇo ca togaṇo ca nogaṇo ca yogaṇo ca yā yagaṇadvayañca ce yuttā[Pg.124], sā gāthā kusumitalatā vellitā kusumitalatā vellitā gāthā nāmāti. Ettha ca akkhasaddassa pañcindriyavācakattā akkhasaddo pañcasaṅkhyāvācakoti veditabbo. Utūnaṃ hemantasisīravassantagimhavassānasaradavasena chabbidhattā utusaddo chasaṅkhyāvācakoti. Isisaddo vipassīādīnaṃ buddhānaṃ sattavidhattā sattasaṅkhyāvācakoti veditabboti.

19. 如是，以第十八偈礼敬法王之后，今于舍卫城(Sāvatthī)犍陀芒果树下，欲以神通神变等功德赞叹并礼敬牟尼主，故说“犍陀芒果树下”等偈。此偈由摩、多、那、耶、耶、耶音组构成，在第五、六、七音节处有停顿，具十八音节，应视为“花蔓缠绕偈”(Kusumitalatāvellitā)。正如《韵律学》(Vuttodaya)所说：“若有摩、多、那、耶、耶双音组，以及在眼、时、仙人音节处停顿，即是花蔓缠绕偈。”此处应如是理解：凡是每一句在第五、第六、第七音节处有停顿，并由摩音组、多音组、那音组、耶音组及两个耶音组构成，此偈即名为花蔓缠绕偈。于此，因“眼”(akkha)字可指五根，故“眼”字应理解为代表数字五。“时节”(utu)有冬、寒、春、夏、雨、秋六种，故“时节”字代表数字六。“仙人”(isi)指毗婆尸(Vipassī)等七位佛陀，故“仙人”字应理解为代表数字七。

Tattha pana parahitakaro yo munindo kaṇḍambamūle nisinno pāṭiheraṃ sīghaṃ akāsi, taṃ munindaṃ ahaṃ vande vandāmīti sambandho. Atthakkamena panettha vaṇṇayissāmi. Parahitakaroti attanā paresaṃ sabbasattānaṃ hitaṃ atthaṃ karonto. Hinoti vaḍḍhati sukhaṃ etenāti hitaṃ, atthaṃ payojanaṃ vā. Hidhātu vaḍḍhane ta. Taṃsamaṅgino lokiyalokuttarasukhaṃ vaḍḍhatīti attho. Paresaṃ hitaṃ parahitaṃ, taṃ karotīti parahitakaro, munindo. So hi dīpaṅkarassa bhagavato pādamūle laddhabyākaraṇato paṭṭhāya attano sukhaṃ pajahanto sattalokassa hitasukhatthāya kappasata sahassādhikāni cattāri asaṅkhyeyyāni samatiṃsapāramiyo pañcamahāpariccāge ca karonto sabbaññubuddhabhāvaṃ pattakāle ca pañcacattālīsavassāni dhamma desanāya sattalokassa lokiyalokuttarahita sukhaṃ karotīti parahitakaroti thometi. Yoti yo yādiso. Munindoti buddho. So hi agāriya muni, anagāriyamuni, sekkhamuni, asekkhamuni, paccekamunivasena pañcannaṃ munīnaṃ indoti munindoti vuccati. Kaṇḍambamūleti ettha kaṇḍaambamūleti padacchedo. Chandānurakkhaṇatthaṃ bindāgamo. Kaṇḍanāmikena pasenadīkosalarañño uyyānapālena ropitassa setambarukkhassa samīpeti attho. Ettha ca kaṇḍanti tasseva nāmaṃ. Atha vā kaṃ vuccati sukhaṃ, taṃ ḍeti gacchati [Pg.125] pāpuṇātīti kaṇḍo, uyyānapālo. Kaṃsaddūpapadaḍi dhātu gatiyaṃ ṇa. Kaṃ vuccati vā udakaṃ, taṃ rukkhesu siñcanaṃ ṭināti jānātīti kaṇḍo, uyyānapālo uyyāna nāyako vā. Phalakāmehi janehi amiyati gamiyatīti ambo, setambarukkho. Amadhātu gatiyaṃ bo. Kaṇḍanāmikena uyyānapālena ropito ambo kaṇḍambo, tassa mūlaṃ samīpanti kaṇḍambamūlaṃ, tasmiṃ kaṇḍambamūle.

彼处，彼利益他者之牟尼主，坐于犍陀芒果树下，迅速示现神通，我礼敬彼牟尼主。此乃（偈颂与解释的）关联。此处我将依义次第进行解释。“利益他者”(Parahitakaro)谓自身为一切众生作利益与义利。“利”(hitaṃ)者，谓由此而增长安乐，故为利，或为义利、目的。Hi词根(dhātu)意为增长。其义是，具足此者，世间与出世间的安乐得以增长。他人的利益即为他利，行此者名为利益他者，亦即牟尼主。他自燃灯世尊(Dīpaṅkara Bhagavā)足下获得授记以来，舍弃自身安乐，为有情世间的利益与安乐，行四阿僧祇又十万大劫之三十波罗蜜与五大布施，乃至证得一切知佛陀果位时，又在四十五年间说法，为有情世间带来世间与出世间的利益与安乐，故以“利益他者”赞叹之。“彼”(yo)者，指如是之尊。“牟尼主”(Munindo)即是佛陀。他是在家牟尼、出家牟尼、有学牟尼、无学牟尼、独觉牟尼此五种牟尼之主，故称牟尼主。“于犍陀芒果树下”(Kaṇḍambamūle)者，此处应作“犍陀-芒果-树下”(kaṇḍa-amba-mūle)分词。为守护韵律而增加鼻音。其义是，在憍萨罗(Kosala)国波斯匿王(Pasenadi)的园丁，名为犍陀(Kaṇḍa)者所种植的白芒果树附近。此处“犍陀”即是其名。或者说，“kaṃ”谓安乐，能使安乐“到达”(ḍeti)，故为犍陀(Kaṇḍo)，即园丁。“kaṃ”字为前缀，ḍi词根意为行进，加ṇa后缀。或者说，“kaṃ”谓水，能“知”(ṭināti)如何浇灌树木者，故为犍陀，即园丁或园长。为希求果实之人所“行近”(amiyati gamiyati)者，故为芒果(ambo)，即白芒果树。Ama词根意为行进，加bo后缀。名为犍陀的园丁所种植的芒果树为犍陀芒果树(Kaṇḍambo)，其根部附近即为犍陀芒果树下(Kaṇḍambamūlaṃ)，于此犍陀芒果树下。

Nisinnoti vasamāno. Vimhāpaniyaṭṭhena accheraṃ. Ayañhi accherasaddo vimhayatthavācako anipphannapāṭi padiko. Atha vā ābhuso vimhayo carati pavattatīti accheraṃ, pāṭiheraṃ. Āpubba caradhātu gatiyaṃ a. Caradhātussaccherādeso. Ākārassa rasso. Andhassa pabbatārohanaṃ viya niccaṃ na carati na pavattatīti accheraṃ, pāṭiheraṃ. Napubba caradhātu gatiyaṃ a. Yathā hi andhassa pabbātārohanaṃ niccaṃ na hoti, kadāciyeva hoti, evameva bhagavato pāṭihāriyaṃ niccaṃ na hoti, kadāciyeva hoti. Tasmā taṃ accheranti vuccati. Tena vuttaṃ nettiaṭṭhakathāyaṃ ‘‘yaṃ abhiṇhaṃ na pavattati, taṃ acchariya’’nti. Atha vā accharaṃ paharituṃ yogganti acchariyaṃ. Yoggataddhite ṇiyapaccayo. Acchariyanti hi vattabbe chandānurakkhaṇatthaṃ iyasaddalopena accheranti vuttaṃ. Vuttañhetaṃ sīlakkhandhavaggaṭṭhakathāyaṃ ‘‘andhassa pabbatārohanaṃ viya niccaṃ na hotīti acchariyaṃ. Ayaṃ tāva saddanayo. Ayaṃ pana aṭṭhakathānayo, accharāyogganti acchariyaṃ, accharaṃ paharituṃ yuttanti attho’’ti. Nayanasubhaganti devamanussānaṃ pasādacakkhussa sobhanapattaṃ. Samavisamaṃ dassentaṃ attabhāvaṃ netīti nayanaṃ, pasādacakkhu. Nīdhātu naye yu. Tassa subhaṃ sobhanaṃ gacchatīti nayanasubhagaṃ, pāṭiheraṃ. Nayanasubha saddūpapadagamudhātu gatiyaṃ kvi. Taṃ nayanasubhagaṃ.

“坐”(Nisinno)谓安住。以令人惊异之义故为“奇特”(accheraṃ)。此“奇特”一词乃表惊异之义，非由词根派生而来。或者说，极大的惊异“行进”(carati)或“发生”(pavattati)，故为奇特(accheraṃ)，即神通(pāṭiheraṃ)。Ā为前缀，car词根(dhātu)意为行进，加a后缀。car词根被替换为acchera。长音ā变为短音。譬如盲人登山，并非恒常行进或发生，故为奇特，即神通。Na为前缀，car词根意为行进，加a后缀。正如盲人登山并非恒常发生，只是偶尔发生，同样地，世尊的神通也并非恒常显现，只是偶尔显现。因此称之为奇特。故《导论义注》(Netti-aṭṭhakathā)中说：“不常发生者，即为奇特(acchariyaṃ)。”或者说，适合“击打”天女(accharā)者，故为奇特(acchariyaṃ)。在“适合”义的派生词(taddhita)中，加ṇiya后缀。本来应说“acchariyaṃ”，但为守护韵律，省略了iya音，故说“accheraṃ”。《戒蕴品义注》(Sīlakkhandhavaggaṭṭhakathā)中也说：“就像盲人登山一样，不是经常发生的，所以称为奇特(acchariyaṃ)。此乃词源学之解释。另一种是义注之解释，认为‘适合天女’是奇特(acchariyaṃ)，即适合击打天女之义。”“悦目”(Nayanasubhagaṃ)谓达到天人净信之眼的美好。引导自体显示平等与不平等者，故为眼(nayanaṃ)，即净信之眼。Nī词根意为引导，加yu后缀。其美好庄严能达到者，故为悦目(nayanasubhagaṃ)，即神通。Nayanasubha为前缀，gamu词根意为行进，加kvi后缀。此即悦目者。

Ākulaṇṇaggijālanti [Pg.126] ettha ākulaaṇṇaaggijālanti padacchedo. Parikiṇṇa udakadhāra aggisikhāvantaṃ. Atha vā parisamantato kulaṃ pakiṇṇaṃ aññamaññamissakaṃ yamakaṃ yamakaṃ udakajālaaggijālavantanti attho. Ābhuso kulati udakaggijālaṃ aññamaññamissakaṃ karotīti ākulaṃ, udakaggijālaṃ. Āpubbakuladhātu karaṇe a. Ābhusaṃ kulati bandhati aññamaññanti vā ākulaṃ. Atha vā āsamantato kulati yamakaṃ yamakaṃ udakaggijālaṃ pavattatīti ākulaṃ, udakaggijālaṃ. Udakajālaṃ aggijālena aggijālañca udakajālena sammisso hotīti attho. Ananti jīvanti etena sattāti aṇṇaṃ, udakaṃ. Anadhātu jīvāyaṃ a. Nassa ṇo. Tassa dvittaṃ. Dvibhāvo vā. Atha vā arati gacchati taṃ taṃ ṭhānanti aṇṇaṃ. Aradhātu gatimhito. Tassa annādeso, dhātvantalopo, nnassa ṇṇattaṃ. Aṇṇassa dhāraṃ aṇṇaṃ. Uttarapadalopena. Kuṭilabhāvena ajati gacchatīti aggi, ajadhātu gatiyaṃ i. Jassa ggo. Jalati dibbatīti jālaṃ, sikhaṃ. Jaladhātu dittiyaṃ ṇa. Aggino jālaṃ aggijālaṃ. Aṇṇañca aggijālañca aṇṇaggijālaṃ, ākulaṃ parikiṇṇaṃ aṇṇaggijālaṃ assāti ākulaṇṇaggijālaṃ, yamaka pāṭiheraṃ labbhati. Taṃ ākulaṇṇaggijālaṃ.

“交织水火网”(Ākulaṇṇaggijālaṃ)者，此处应作“交织-水-火-网”(ākula-aṇṇa-aggi-jāla)分词。谓遍布水流与火焰。或者说，其义是，四面八方散布着互相混合、成双成对的水网与火网。水火之网互相混合，故为“交织”(ākulaṃ)，即水火之网。Ā为前缀，kul词根(dhātu)在作义，加a后缀。或者说，互相“缠绕”(bandhati)者，故为交织。或者说，四面八方成双成对的水火之网“行进”(pavattati)者，故为交织，即水火之网。其义是，水网与火网互相混合。“水”(aṇṇaṃ)者，谓众生以此“生存”(ananti)，故为水。Ana词根在生存义，加a后缀。n变为ṇ，并双写。或者说，能“行进”(arati)至各处者，故为水。Ara词根在行进义。其变为anna，词根末尾音省略，nn变为ṇṇ。“水流”(aṇṇadhāraṃ)省略后分词(dhāraṃ)而为“水”(aṇṇaṃ)。“火”(aggi)者，谓以其弯曲之性而“行进”(ajati)，故为火。Aja词根在行进义，加i后缀。j变为gg。“网”(jālaṃ)者，谓“闪耀”(jalati)或“发光”(dibbati)者，故为网，即火焰。Jala词根在发光义，加ṇa后缀。火之网为火网(aggijālaṃ)。水与火网为水火网(aṇṇaggijālaṃ)。具有遍布交织之水火网，故为“交织水火网”(ākulaṇṇaggijālaṃ)，此即双神变(yamakapāṭiheraṃ)。此即交织水火网。

Dujjāladdhaṃsanti duṭṭhu diṭṭhivādasaṅkhātajālaṃ viddhaṃsitaṃ. Duṭṭhu jalati bandhati saṃsāravaṭṭeti dujjālaṃ, diṭṭhivādajālaṃ. Titthiya vādo hi natthi dinnantiādinayapavatto saṃsārato nissaritumappadānavasena jālasadisattā dujjālanti attho. Dupubba jaladhātu bandhane ṇo. Taṃ dhaṃsati viddhaṃsatīti dujjāladdhaṃsaṃ, yamakapāṭihāriyaṃ. Munibhijahitanti munibhi ajahitanti padacchedo. Tattha munibhīti sabbasammāsambuddhehi. Te hi monaṃ vuccati sabbaññutañāṇaṃ, taṃ etesaṃ atthīti munīti vuccanti. Kāyamoneyya vacīmoneyya manomoneyyaṃ etesaṃ atthīti vā [Pg.127] muni. Assatthitaddhite ṇīpaccayo. Atha vā idhaloka paralokaṃ attahita parahitaṃ hitāhitañca munanti jānantīti munīti vuccanti. Tehi munībhi.

“摧毁邪网者”(Dujjāladdhaṃsaṃ)：意指那被称为邪见的罗网已被彻底摧毁。因其恶劣地燃烧、束缚，并使人流转于轮回，故称“邪网”(dujjālaṃ)，即邪见之网。外道的理论，如“无有布施”等，因其无法使人从轮回中解脱，且像网一样束缚众生，故称“邪网”。此词由前缀 du- 和表示“束缚”义的词根 jal 构成。摧毁并粉碎此网者，即“摧毁邪网者”，指双神变(yamakapāṭihāriya)。“诸牟尼未舍弃者”(Munibhijahitaṃ)：此词可分解为“诸牟尼未舍弃”(munibhi ajahitaṃ)。其中，“诸牟尼”(munibhi)指一切正等觉者。他们被称为“牟尼”(muni)，因为他们具有被称为“牟那”(monaṃ)的“一切智智”(sabbaññutañāṇa)。或者说，他们具有身牟尼行(kāyamoneyya)、语牟尼行(vacīmoneyya)、意牟尼行(manomoneyya)，故称“牟尼”。此处的 ṇī 后缀为表示“具有”的派生词缀。或者说，他们能了知此世、他世、自利、利他以及利与非利，故称“牟尼”。被这些牟尼……

Ajahitanti avijahitaṃ apariccattaṃ vā, hātabbaṃ cajitabbanti jahitaṃ. Hādhātu cāge ta. Na jahitaṃ ajahitaṃ, pāṭiheraṃ. Taṃ ajahitaṃ. Bhagavato hi sāvatthinagarassa dakkhiṇadvāre kaṇḍambarukkhamūle kataṃ pāṭihāriyañca bhagavā pana tasmiṃ pāṭihāriyāvasāne tāvatiṃsapuraṃ gato, tasmiṃ pārichattakamūlamhi paṇḍukambalanāmake silāsane sannisinno devānaṃ abhidhammakathāya desanā ca sabbasammāsambuddhehi avijahitā dhammatāyeva hotīti vuttaṃ hoti. Buddhavaṃsaṭṭhakathāyañhi samatiṃsadhammatāpakāsane sāvatthi nagaradvāre yamakapāṭihāriyakaraṇaṃ. Tāvatiṃse bhavane abhidhammadesanāti dhammatābhāvena vuttaṃ. Tasmā pāṭiheraṃ munībhijahitanti thometi.

“未舍弃”(Ajahitaṃ)即未抛弃或未断除。应舍、应弃的，称为“已舍”(jahitaṃ)。词根 hā 有“舍弃”之义。未被舍弃的，即是“未舍”，此指神变(pāṭiheraṃ)。那（神变）是未被舍弃的。世尊(Bhagavā)曾在舍卫城(Sāvatthī)南门的健陀跋树(Kaṇḍambarukkha)下示现神变，而后世尊在神变结束时前往三十三天(Tāvatiṃsa)，在波利质多罗树(Pārichattaka)下的般度甘巴拉石座(Paṇḍukambalasilāsana)上，为诸天演说阿毗达摩(Abhidhamma)。这即是所谓的“一切正等觉者所不舍弃的法性”。在《佛史义注》(Buddhavaṃsaṭṭhakathā)中阐明三十种法性时，亦说到：“于舍卫城门示现双神变，于三十三天宫殿演说阿毗达摩”，此乃法性使然。因此，以“诸牟尼未舍弃神变”来赞叹。

Pāṭiheranti paccanīkapaṭiharaṇavasena pāṭihāriyaṃ, paṭipakkhe titthiye madditvā hinoti pavattatīti pāṭiheraṃ. Paṭipubbahidhātu gatiyaṃ ṇo. Hissa heraṇideso. Atha vā bhagavato ca sāsanassa ca paṭipakkhe titthiye harati apanetīti pāṭiheraṃ, iddhividhañāṇaṃ. Paṭipubbaharadhātu apanayane ṇo. Paṭiharati apaneti sattānaṃ diṭṭhimānopagatāni cittānīti vā pāṭiheraṃ. Appasannānaṃ pasādaṃ āharatīti vā pāṭiheraṃ. Samāhite citte vigatūpakkilese katakiccena paṭipacchā haritabbaṃ pavattetabbanti vā pāṭiheraṃ. Paṭīti hi ayaṃsaddo pacchāti etassa atthaṃ bodheti. Tasmiṃ paṭipaviṭṭhamhi añño āgacchi brāhmaṇotiādīsu viya. Atha vā paṭipunappunaṃ udakaggijālaṃ abbocchinnaṃ yamakaṃ yamakaṃ hutvā harati pavattatīti pāṭiheraṃ, yamakapāṭihāriyaṃ. Tañca pana iddhipāṭihāriya, ādesanāpāṭihāriya, anusā sanī [Pg.128] pāṭihāriyavasena tividhaṃ hoti. Tesu pana idha iddhipāṭihāriyaṃ adhippetanti. Sīghanti khippaṃ āsuṃ lahuṃ vā. Taṃ pana akāsītipade kriyāvisesanaṃ. Seti lahu hutvā pavattatīti sīghaṃ. Sidhātu gatimhi ghapaccayo. Dīgho. Akāsīti akari.

“神变”(Pāṭiheraṃ)：因其能对治敌对者，故称“神变”(pāṭihāriyaṃ)；又因其能压制敌对的外道而显现，故称“神变”。此词由前缀 paṭi- 和表示“行进”义的词根 hi 构成，hi 在此处变为 hera。或者说，因其能去除与世尊(Bhagavā)及其教法敌对的外道，故称“神变”，此即神通智(iddhividhañāṇa)。此词由前缀 paṭi- 和表示“去除”义的词根 har 构成。又或者说，因其能去除众生心中已有的邪见与我慢，故称“神变”。又或者说，因其能为无信者带来信心，故称“神变”。又或者说，由已作已办者，于心已入定、已离随烦恼之后，能令其随后显现，故称“神变”。此处的 paṭi 一词，有“随后”之义，如“在他进入后，另一位婆罗门到来”等例。又或者说，水与火之流反复不断、成双成对地展现，故称“神变”，此即双神变(yamakapāṭihāriya)。此神变又分为三类：神通神变(iddhipāṭihāriya)、记心神变(ādesanāpāṭihāriya)与教诫神变(anusāsanīpāṭihāriya)。此处特指神通神变。“迅速”(Sīghaṃ)：意为快速、敏捷、轻快。此词在 akāsi（做了）一词中是动词的状语。因其轻快地行进，故称“迅速”。此词由表示“行进”义的词根 si 加上 gha 后缀构成，且为长音。Akāsi 意为 akari（做了）。

Ettha ca pāṭihāriyamevaṃ veditabbaṃ. Bhagavā hi abhisambodhito sattame saṃvacchare sāvatthinagarassa dakkhiṇadvāre kaṇḍambarukkhamūle devānamindena sakkena āṇāpitena visukammadevaputtena nimmite dvādasayojane ratana maṇḍape bhagavatā nimmite yojanappamāṇe ratanapallaṅke ratanacaṅkame ca nisīditvā tiyojanike dibbasetacchatte dhārayamāne samantato dvādasayojanāya parisāya atthādānaparidīpanaṃ titthiyamaddanaṃ uparimakāyato aggikkhandho pavattati, heṭṭhimakāyato udakadhārā pavattati, heṭṭhimakāyato aggikkhandho, uparimakāyato udakadhārā. Puratthimakāyato aggikkhandho, pacchimakāyato udakadhārā. Pacchimakāyato aggikkhandho, puratthimakāyato udakadhārā, dakkhiṇaakkhito aggikkhandho, vāmaakkhito udakadhārā. Vāmaakkhito aggikkhandho, dakkhiṇaakkhito udakadhārā. Dakkhiṇakaṇṇasotato aggikkhandho, vāmakaṇṇasotato udakadhārā. Vāmakaṇṇasotato aggikkhandho, dakkhiṇakaṇṇasotato udakadhārā. Dakkhiṇa nāsikāsotato aggikkhandho, vāmanāsikāso tato udakadhārā. Vāmanāsikāsotato aggikkhandho, dakkhiṇanāsikāsotato udakadhārā. Dakkhiṇaaṃsakūṭato aggikkhandho, vāmaaṃsakūṭato udakadhārā. Vāmaaṃsakūṭato aggikkhandho, dakkhiṇaaṃsakūṭato udakadhārā. Dakkhiṇahatthato aggikkhandho, vāmahatthato udakadhārā. Vāmahatthato aggikkhandho, dakkhiṇahatthato udakadhārā. Dakkhiṇapassato [Pg.129] aggikkhandho, vāmapassato udakadhārā. Vāmapassato aggikkhandho, dakkhiṇapassato udakadhārā. Dakkhiṇapādato aggikkhandho, vāmapādato udakadhārā. Vāmapādato aggikkhandho, dakkhiṇapādato udakadhārā. Aṅgulaṅgulehi aggikkhandho, aṅgulantarikāhi udakadhārā. Aṅgulantarikāhi aggikkhandho, aṅgulaṅgulehi udakadhārā. Ekekalomato aggikkhandho, ekekalomato udakadhārā. Lomakūpato lomakūpato aggikkhandho, lomakūpato lomakūpato udakadhārā pavattati. Channaṃ vaṇṇānaṃ nīlānaṃ pītānaṃ lohitakānaṃ odātānaṃ mañjaṭṭhānaṃ pabhassarānaṃ ubbahanabhūtānaṃ yamakā yamakā vaṇṇā pavattanti. Bhagavā caṅkamati, nimmito tiṭṭhati vā nisīdati vā seyyaṃ vā kappeti. Bhagavā tiṭṭhati, nimmito caṅkamati vā nisīdati vā seyyaṃ vā kappeti. Bhagavā nisīdati, nimmito caṅkamati vā tiṭṭhati vā seyyaṃ vā kappeti. Bhagavā seyyaṃ kappeti, nimmito caṅkamati vā tiṭṭhati vā nisīdati vā. Nimmito caṅkamati, bhagavā tiṭṭhati vā nisīdati vā seyyaṃ vā kappeti. Nimmito tiṭṭhati, bhagavā caṅkamati vā nisīdati vā seyyaṃ vā kappeti. Nimmito nisīdati, bhagavā caṅkamati vā tiṭṭhati vā seyyaṃ vā kappeti. Nimmito seyyaṃ kappeti, bhagavā caṅkamati vā tiṭṭhati vā nisīdati vāti vividhaṃ yamakapāṭihāriyaṃ titthiyānaṃ maddanatthāya akāsīti. Ettha ca pana yo koci evarūpaṃ pāṭihāriyaṃ kātuṃ samattho ce. So āgacchatūti codanāsadisattā vuttaṃ atthādānaparidīpananti. Atthādānañhi anuyogo, paṭipakkhassa atthassa ādānaṃ gahaṇanti katvā, tassa paridīpanaṃ atthādānaparidīpanaṃ. Titthiyamaddananti pāṭihāriyaṃ karissāmāti kuhāyanavasena pubbe uṭṭhitānaṃ titthiyānaṃ maddanaṃ. Tañca tathā kātuṃ asamatthatā sampādanameva. Tadetaṃ padadvayaṃ yamakapāṭihāriyanti etena sambandhitabbanti.

此处当知神变应如是。世尊于圆满觉悟后第七年，在舍卫城(Sāvatthī)南门的甘巴拉树(kaṇḍambarukkha)下，于天帝释(Sakka)所命之毗首羯磨天子(Visukammadevaputta)所造的十二由旬珍宝殿堂中，坐在世尊所化的方圆一由旬的珍宝座与珍宝经行处上，在三由旬的天白伞盖下，为周围十二由旬的会众示现双神变：从上半身出火聚，下半身出水流；下半身出火聚，上半身出水流。从身体前方出火聚，后方出水流；后方出火聚，前方出水流。从右眼出火聚，左眼出水流；左眼出火聚，右眼出水流。从右耳孔出火聚，左耳孔出水流；左耳孔出火聚，右耳孔出水流。从右鼻孔出火聚，左鼻孔出水流；左鼻孔出火聚，右鼻孔出水流。从右肩峰出火聚，左肩峰出水流；左肩峰出火聚，右肩峰出水流。从右手出火聚，左手出水流；左手出火聚，右手出水流。从右胁出火聚，左胁出水流；左胁出火聚，右胁出水流。从右脚出火聚，左脚出水流；左脚出火聚，右脚出水流。从诸指出火聚，诸指缝出水流；诸指缝出火聚，诸指出水流。从每一根毛发出火聚，每一根毛发出水流。从每一个毛孔出火聚，每一个毛孔出水流。青、黄、赤、白、橙、光耀六色，成双成对地涌现。世尊经行时，化身或立、或坐、或卧；世尊站立时，化身或经行、或坐、或卧；世尊安坐时，化身或经行、或立、或卧；世尊躺卧时，化身或经行、或立、或坐。化身经行时，世尊或立、或坐、或卧；化身站立时，世尊或经行、或坐、或卧；化身安坐时，世尊或经行、或立、或卧；化身躺卧时，世尊或经行、或立、或坐。如是示现种种双神变，是为了降伏外道。此处，“把握并阐明对方义理”一词，因其类似于“若有谁能行此神变，便可前来”的挑战，故而说之。“把握对方义理”（atthādāna）即是质询，意为把握、领会对方的义理，而“阐明”（paridīpana）即是将其阐明。“降伏外道”（titthiyamaddana）是指摧伏那些先前以“我将示现神变”的虚言而自高，却无力实现的外道。这两个词都应与“双神变”联系起来理解。

Seṭṭhanti [Pg.130] pasatthataraṃ. Tassa vacanattho heṭṭhā vuttoyeva. Paramaratijanti devamanussānaṃ uttamaratiṃ janakaṃ. Paramānaṃ uttamasādhūnaṃ cittaramanaṃ janāpetaṃ vā, ettha ca paṭhamavikappe paramasaddo uttamavācako anipphannapāṭipadiko nipāto. Dutiyavikappe sādhuvācako nipphannapāṭipadiko. Devamanussānaṃ paramaṃ uttamaṃ ratiṃ janetīti paramaratijo, munindo. Paramaratisaddūpapada janadhātu janane kvi. Atha vā pakārena saddhamme ramantīti paramā, sādhū labbhanti. Papubba ramudhātu kīḷāyaṃ a. Tesaṃ cittassa ratiṃ ramanaṃ janetīti paramaratijo, munindo. Taṃ paramaratijaṃ. So hi dhamma desanāya ca pāṭihāriyena iddhiyā sarīrasobhagga sampattiādīhi ca devamanussānaṃ cittassa abhiratiṃ abhikkantaṃ janetīti paramaratijanti thometi.

“最胜”（seṭṭha）即更殊胜。此词之义已如前说。“生最上乐者”（Paramaratija）谓能令天人（devamanussa）生起无上喜乐，或令最上善士心生喜悦。此处第一种解释中，“最上”（parama）一词表至高义，是无词根的不变词；第二种解释中表善士义，是有词根的变化词。能令天人生起最上喜乐，故称“生最上乐者”，即牟尼主（muninda）。“生最上乐者”一词是在表“生”义的jan词根上，加“最上乐”及表行为者的kvi后缀而成。或者说，以种种方式于正法中欢喜者，故称“最上”（parama），即是善士。此词由pa前缀加表嬉戏的ram词根，再加a后缀构成。令彼等善士心生喜乐，故称“生最上乐者”，即牟尼主。赞叹其为“生最上乐者”，实因其以说法、神变、神通、身相庄严等，令天人心生殊胜的喜乐。

Iddhidhammehupetanti iddhidhammehi upetanti padacchedo. Iddhi dhammehīti acinteyyaappameyyehi buddhaiddhisaṅkhātaguṇehi. Dhammasaddo hi guṇe vattati buddhadhammātiādīsu viya. Ijjhanaṃ samijjhanaṃ iddhi. Ijjhati samijjhatīti vā iddhi. Ijjhati samijjhati yathicchitattho etāyāti iddhi. Idhadhātu vuddhiyaṃ i, tipaccayo vā. Bhagavā etāya iddhiyā yathicchitattho iddho vuddho ukkaṃsagato hotīti attho. Dhāreti pakāseti taṃsamaṅgino dabbanti dhammo, guṇo. Iddhieva dhammo iddhidhammo, tehi dhammehi. Upetanti samannāgataṃ. Upagacchati sampajjatīti upeto, munindo. Upapubbaidhātu gatiyaṃ ta. Taṃ upetaṃ.

“具足神通法者”，是“具足神通法”的词语分析。“神通法”是指不可思议、无量，被称为佛陀神通的诸功德。此中，“法”一词实用于功德义，如“佛法”等词。成就、圆满成就即是神通；或说“能成就、能圆满成就”即是神通；或说“凭借它能成就、圆满成就所欲之事”即是神通。其词根 idh 用于“增长”义，意指：世尊凭借此神通，所欲之事得以成就，而成为有成就者、增长者、达至最上者。能任持、能彰显其具足者，故称为法，即功德。神通即是法，故为神通法；（具足）即是具足彼等法。具足即是圆满具备。能趋近、能达成，故为具足者，即牟尼之王。此词由前缀 upa、用于“行”义的词根 i 及后缀 ta 构成。彼即具足者。

Iddhi pana adhiṭṭhānā iddhi, vikuppanā iddhi, manomayā iddhi, ñāṇavipphārā iddhi, samādhivipphārā iddhi, ariyā iddhi, kammavipākajā iddhi, puññavato iddhi, vijjāmayā iddhi, tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhi cāti dasavidhā hoti. Tattha pakatiyā eko bahukaṃ āpajjati. Sataṃ [Pg.131] vā sahassaṃ vā āvajjitvā ñāṇena adhiṭṭhāti bahuko homīti evaṃ vibhajitvā dassitā iddhi adhiṭṭhāna vasena nipphannattā adhiṭṭhānā iddhi nāma. Pakativaṇṇaṃ vijahitvā kumāravaṇṇaṃ vā dasseti nāgavaṇṇaṃ vā supaṇṇavaṇṇaṃ vā yakkhavaṇṇaṃ vā…pe… vividhampi senābyūhaṃ dassetīti evaṃ āgatā iddhi pakativaṇṇavijahanavikāravasena pavattattā vikuppanā iddhi nāma. Idha bhikkhu imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpaṃ manomayanti iminā nayena āgatā iddhi sarīrabbhantare aññasseva manomayassa sarīrassa nipphattivasena pavattattā manomayā iddhi nāma. Ñāṇuppattito pubbe vā pacchā vā taṅkhaṇe vā ñāṇānubhāvanibbattā visesā ñāṇavipphārā iddhi nāma. Ettha ca āyasmato bākulattherassa ca āyasmato saṃkiccattherassa ca āyasmato bhūtapālattherassa ca ñāṇavipphārā iddhi veditabbā. Samādhito pubbe vā pacchā vā taṅkhaṇe vā samathānubhāvena nibbattā visesā samādhivipphārā iddhi nāma. Ettha ca āyasmato sāriputtattherassa ca āyasmato sañjīvattherassa ca āyasmato khāṇukoṇḍaññattherassa ca uttarāya upāsikāya ca sāmāvatiyā upāsikāya ca samādhivipphārā iddhi veditabbā.

再者，神通有十种：决意神通、变化神通、意所成神通、智遍满神通、定遍满神通、圣神通、业报生神通、福德者神通、明所成神通，以及由处处正勤为缘而成就义之神通。其中，本来为一，却能变成多；或作意一百、一千，然后以智决意：“我变成多。”像这样分别展示的神通，因由决意而成，故名决意神通。舍弃本来形色，示现童子相、或龙相、或金翅鸟相、或夜叉相……乃至示现各种军阵，像这样出现的神通，因由舍弃本来形色而变化生起，故名变化神通。于此，比丘从此身化作另一身，即意所成色，依此理出现的神通，因于身体内部生起另一意所成身而运作，故名意所成神通。于智生起之前、后或其刹那，由智之力所生的殊胜成就，名为智遍满神通。于此，当知具寿跋古拉(Bākula)长老、具寿僧吉(Saṃkicca)长老、具寿布达巴拉(Bhūtapāla)长老的智遍满神通。于定之前、后或其刹那，由止之力所生的殊胜成就，名为定遍满神通。于此，当知具寿舍利弗长老、具寿僧吉瓦(Sañjīva)长老、具寿柱憍陈如(Khāṇukoṇḍañña)长老，以及优塔拉(Uttarā)优婆夷和萨玛瓦蒂优婆夷的定遍满神通。

Paṭikūlādīsu appaṭikūlasaññī vihārādikā pana ariyā iddhi nāma. Pakkhidevādīnaṃ vehāsagamanādikā kamma vipākajā iddhi nāma. Yathāha ‘‘katamā vipākajā iddhi. Sabbesaṃ pakkhīnaṃ sabbesaṃ devānaṃ ekaccānaṃ manussānaṃ ekaccā nañca vinipātikānaṃ ayaṃ kammavipākajā iddhī’’tiādi. Cakkavattiādīnaṃ vehāsagamanādikā pana puññavato iddhi nāma. Yathāha ‘‘katamā puññavato iddhi. Rājā cakkavatti vehāsaṃ gacchati saddhiṃ caturaṅginiyā senāya antamaso assabandhagobandhapurise [Pg.132] upādāya. Jotikassa gahapatissa puññavato iddhi. Jaṭilassa gahapatissa puññavato iddhi. Ghosakassa gahapatissa puññavato iddhi. Meṇḍakassa gahapatissa puññavato iddhi. Pañcannaṃ mahāpuññānaṃ puññavato iddhī’’ti. Vijjādharādīnaṃ vehāsagamanādikā pana vijjāmayā iddhi nāma. Ettha ca ādisaddena ākāse antalikkhe hatthimpi dasseti. Assampi…pe… vividhampi senābyūhaṃ dasseti tyādiṃ saṅgaṇhāti. Tena tena sammāpayogena tassa tassa kammassa ijjhanaṃ tattha tattha sammā payogapaccayā ijjhanaṭṭhena iddhi nāma.

于厌恶等作不厌恶想而住等，名为圣神通。鸟、天神等能于空中行走等，名为业报生神通。如所说：“云何为业报生神通？一切鸟、一切天神、一部分人及一部分堕恶趣者，此为业报生神通。”等。转轮王等能于空中行走等，名为福德者神通。如所说：“云何为福德者神通？转轮王与四种军，乃至马夫、牛倌，皆能于空中行走。此为长者乔提迦(Jotika)的福德者神通、结发长者(Jaṭila)的福德者神通、长者寇萨咖的福德者神通、长者门达迦(Meṇḍaka)的福德者神通、五大福德者的福德者神通。”持明仙等能于空中行走等，名为明所成神通。于此，“等”字摄入“于空中、于虚空示现象……示现马……乃至示现各种军阵”等。由彼彼正勤，令彼彼事业得以成就，此即“由处处正勤为缘而成就义之神通”。

Ayaṃ panettha saṅkhepo. Vitthāro pana paṭisambhidāmagge iddhikathāya ca visuddhimaggaṭṭhakathāya ca gahetabbo. Tāsu pana iddhīsu bhagavato ṭhapetvā vijjāmayiddhiṃ avasesā atthīti veditabbā. Atha vā bhagavato tīhi vijjāhi ca aṭṭhahi vijjāhi ca samannāgatattā sabbā buddhaiddhiyo santīti vijjāmayiddhipi labbhatīti daṭṭhabbā. Taṃ munindaṃ ahaṃ vande vandāmīti sambandho.

此为简略说明。详细内容当于《无碍解道》(Paṭisambhidāmagga)的〈神通论〉及《清净道论》的义注中得知。于彼等神通中，当知世尊除了明所成神通外，其余皆有。或因世尊具足三明与八明，故一切佛陀神通皆存在，当知明所成神通亦可得。“我礼敬彼牟尼之主”，此为（与偈颂的）关联。

Ayaṃ panettha saṅkhepatthayojanā. Parahitakaro attanā paresaṃ sabbasattānaṃ atthaṃ payojanaṃ karonto, yo munindo yo yādiso buddho, kaṇḍambaṃmūle kaṇḍanāmikena pasenadikosalarañño uyyānapālena ropitassa setambarukkhassa samīpe sannisinno vasamāno accheraṃ vimhāpanīyaṃ nayanasubhagaṃ devamanussānaṃ pasāda cakkhussa sobhanapattaṃ ākulaṇṇaggijālaṃ parikiṇṇaudaka dhāraaggisikhavantaṃ parisamantato kulaṃ parikiṇṇaṃ aññamañña missakaṃ yamakaṃ yamakaṃ udakajālaaggijālavantaṃ vā, dujjāladdhaṃsaṃ duṭṭhuṃ micchādiṭṭhivādasaṅkhātaṃ jālaṃ viddhaṃsitaṃ, munibhijahitaṃ sabbasammāsambuddhehi avijahitaṃ, pāṭiheraṃ paccanīka paṭihārakaṃ pāṭihāriyaṃ udakaggiyamakaṃyamakaṃ pāṭihāriyaṃ vā[Pg.133], sīghaṃ khippaṃ akāsi akari, seṭṭhaṃ pasatthataraṃ, paramaratijaṃ devamanussānaṃ uttamaratiṃ janakaṃ uttamānaṃ sādhūnaṃ cittaramanaṃ janāpetaṃ vā, iddhidhammehi acinteyyaappameyyehi buddhaiddhi guṇehi upetaṃ samannāgataṃ, taṃ munindaṃ ahaṃ sirasā vande vandāmīti.

此处是略述其要义。那位牟尼之主，那位佛陀，以自身为一切众生谋求利益，行利他之行。在憍萨罗国(Kosala)波斯匿王(Pasenadi)的园丁健陀(Kaṇḍa)所种植的白芒果树附近，佛陀安坐其旁，迅速示现了神变。此神变令人惊奇，令人赞叹，悦人眼目，令天人眼生净信，周匝遍布火焰之网，环绕着水流与火舌，水火交织，成双成对。它摧毁了难以摧毁的邪见之网，为诸牟尼所不舍，为一切正自觉者所不离。此神变能克制敌对者，即水火双神变。此神变最为殊胜，能生起天人无上之喜悦，或能令最上贤善者心生欢喜，由佛陀不可思议、不可测度的神通功德所成就。我以头顶礼彼牟尼之主。

Ekūnavīsatimavandanagāthāvaṇṇanā samattā.

第十九礼敬偈释义圆满。

20. Munindakko yveko dayudayaruṇo ñāṇavitthiṇṇabimbo, vineyyappāṇoghaṃ kamalakathitaṃ dhammaraṃsīvarehi. Subodhesī suddhe tibhavakuhare byāpitakkittinañca, tilokekaccakkhuṃ dukhamasahanaṃ taṃ mahesiṃ namāmi.

20. 唯一的牟尼之日，悲悯如初升的太阳，智慧之轮广布。他以殊胜的法光，令譬如莲花的可调伏众生善得觉悟。在清净的三有牢笼中，他声名远播，是三界唯一的眼目，是不忍众生受苦的大仙人。我礼敬那位大仙人。

20. Evaṃ ekūnavīsatimāya gāthāya munindaṃ vanditvā idāni vineyyappāṇoghaṃ dhammadesanāya catusaccadhammaṃ bodhaneyyādīhi navahi guṇehi thomitvā munindakkaṃ vanditukāmo munindakkotyādigāthamāha. Ayaṃ pana ya ma na sa ra ragaṇehi ca ekagarunā ca chayatīhi ca sattayatīhi ca racitattā ekūnavīsatakkharā meghavipphujjitāgāthāti daṭṭhabbā. Vuttañhi vuttodaye ‘‘rasutvassehi ymā na sa ra ra garū meghavipphujjitā sā’’ti. Ayaṃ panettha yojanā. Yassaṃ paṭipādaṃ rasutvassehi cha cha satta yatīhi ymā yagaṇamagaṇā ca na sa rara garū nagaṇa sagaṇa ragaṇa ragaṇa ekagaru ca ce yuttā, sā gāthā meghavipphujjitā megha vipphujjitā gāthā nāmāti. Ettha ca rasānaṃ kasāva titta madhuralavaṇa ambila kaṭukavasena chabbidhattā rasasaddo chasaṅkhyāvācakoti daṭṭhabbo. Utūnaṃ hemanta sisīra vasanta gimhavassānasaradavasena chabbidhattā utusaddo chasaṅkhyāvācakoti. Assasaddo sattasaṅkhyāvācakoti daṭṭhabbo. Assasaddassa hi sattasaṅkhyāvācakabhāvo chandaṭīkāsu vuttoti.

20. 如是，以第十九偈礼敬牟尼主后，今欲以佛陀的九种功德赞叹他，通过开示四圣谛法，令可调伏的众生觉悟，并欲礼敬“牟尼之日”(Munindakka)，故说“牟尼之日”等偈。此偈由ya、ma、na、sa、ra、ra等格律以及一个长音节组成，共十九个音节，在第六和第十二音节处有停顿，应知为“密云普覆偈”(Meghavipphujjitāgāthā)。如《韵律学》(Vuttodaya)所言：“若具ya、ma、na、sa、ra、ra、garu，且在‘味’（六）、‘时节’（六）、‘马’（七）处停顿，是为‘密云普覆’。”此处应如是理解：若某偈的每一行，由ya格、ma格、na格、sa格、ra格、ra格和一个长音节组成，并在由“味”（六）、“时节”（六）、“马”（七）所表示的音节位置停顿，则该偈名为“密云普覆偈”。此处当知，“味”(rasa)有涩、苦、甜、咸、酸、辣六种，故“味”字表六数；“时节”(utu)有冬季、凉季、春季、夏季、雨季、秋季六种，故“时节”字表六数；“马”(assa)字表七数，当知《韵律注释》(Chandaṭīkā)中已说明“马”字表七数之义。

Tattha [Pg.134] pana dayudayaruṇo ñāṇavitthiṇṇabimbo eko yo munindakko suddhe tibhavakuhare kamalakathitaṃ vineyyappāṇoghaṃ dhammaraṃsīvarehi subodhesi byāpitakkitti nañca tilokekaccakkhuṃ dukhamasahanaṃ mahesiṃ taṃ munindakkaṃ namāmīti yojanā.

且说，那位唯一的牟尼之日，悲悯如初升的太阳，智慧之轮广布。他在清净的三有牢笼中，以殊胜的法光，令譬如莲花的可调伏众生善得觉悟。他声名远播，是三界唯一的眼目，是不忍众生受苦的大仙人。我礼敬那位牟尼之日，此为句义联系。

Imissā gāthāya ca atthakkameneva sukhajānanatthaṃ vaṇṇayissāma, na saddakkamena. Dayudayaruṇotipadassa dayāudayaaruṇoti padavibhāgo kātabbo. Mahākaruṇāsaṅkhātaudayapabbatuggatasūriyāruṇo. Atha vā udayapabbatato uggatasūriyāruṇo viya mahākaruṇā vāti attho. Ettha ca dayāsaddo karuṇāmettāsu vattati. Adayāti vuccati nikkaruṇatanti ettha hi karuṇāyaṃ. Dayāpannoti ettha mettāyaṃ vattati. Mettācittataṃ āpannoti attho. Idha pana karuṇā adhippetā.

为令此偈意义易于理解，当依义理次第而非字面次第来解释。“Dayudayaruṇo”一词应分解为“dayā-udaya-aruṇo”。犹如从名为大悲的日出山升起的太阳之曙光。或者说，其义是：大悲犹如从日出山升起的太阳之曙光。此处，“dayā”一词可用于悲与慈。“adayā”被称为无悲，在此是指悲心。“dayāpanna”一词在此用于慈心，意为具有慈心。然而在此处，主要指悲心。

Ayaṃ pana vacanattho. Dayati hiṃsati kāruṇikaṃ yāva yathādhippetaṃ parassa hitanibbattiṃ na pāpuṇāti tāvāti dayā, mahākaruṇā. Dayadhātu hiṃsāyaṃ a. Dayati anuggaṇhāti pāpajanampi etāyāti vā dayā. Dayadhātu anuggahaṇe. Dayati attano sukhampi pahāya khedaṃ gaṇhātīti vā dayā. Dayadhātu gahaṇe. Atha vā dayanti gaṇhanti etāya bodhisattā saṃsāradukkhañca sabbaññutañāṇañcāti dayā, mahākaruṇā. Mahābodhisattā hi buddhabhāvāya abhinīhārakaraṇakāle hatthagatampi arahatta phalaṃ chaṭṭetvā saṃsārasāgarato satte samuddharitukāmā anassāsakaraṃ atibhayānakaṃ saṃsāradukkhaṃ pacchimabhave ca saha amatadhātupaṭilābhena anekaguṇasamalaṅkataṃ sabbaññutañāṇañca gaṇhantīti attho. Karuṇāmūlakā hi sabbe buddhaguṇā. Tena vuttaṃ aṅguttaraṭīkāyaṃ ‘‘sabbesañca buddhaguṇānaṃ karuṇā ādi, tannidānabhāvato’’ti.

此中，此词的意义是这样的：所谓悲（dayā），就是它折磨着悲悯者，直到他人获得所期望的利益为止，这就是大悲。“daya”词根有伤害之义。或者说，“dayā”就是以它来摄受甚至恶人。“daya”词根有摄受之义。又或者说，“dayā”就是舍弃自己的快乐而承担痛苦。“daya”词根有承担之义。再或者说，菩萨以此（悲心）而承担轮回的痛苦和一切智智，这就是大悲。伟大的菩萨在发起精进以成就佛陀果位的时候，即使阿罗汉果唾手可得，亦会舍弃，欲将众生从生死苦海中救拔出来，甘愿承受无有慰藉、极其恐怖的轮回苦，直至最后一世，同时获得不死界，并获得以无数功德庄严的一切智智，此即其义。一切佛陀的功德都以悲心为根本。因此在《增支部复注》(Aṅguttaraṭīkā)中说：‘一切佛陀的功德，悲心是其开端，因为它是它们的根源。’

Api [Pg.135] ca dayanti anurakkhanti satte etāya, sayaṃ vā anuddayati anudayamattameva vā etanti dayā. Dayadhātu anurakkhaṇe apaccayo. Udeti vaḍḍhetīti udayo, pabbato. Udidhātu pasavane ṇa. Āsamantato ālokaṃ karonto uṇati gacchatīti aruṇo, sūriyaraṃsī viseso. Āpubbauṇadhātu gatiyaṃ ṇa. Dayāsaṅkhātato udayapabbatato uggatasūriyassa aruṇo yassāti dayudayaruṇo. Atha vā udayapabbatato uggatasūriyāruṇo viya dayā mahākaruṇā yassāti dayudayaruṇo, munindakko. Yathā hi uggatasūriyassa aruṇo ālokassa ādi hoti, evaṃ bodhisatto dīpaṅkarabuddhassa pādamūle karopayātaṃ nibbānasukhamosajja mahākaruṇāya saṃsārasamuddato satte samuddharitukāmo buddhabhāvāya sudukkarā dānādayo dasa pāramiyo ca pañca mahāpariccāge ca kappasatasahassādhikāni cattāri asaṅkhyeyyāni akāsīti karuṇā buddhabhāvāya ādi. Tasmā buddhasseva dayudayaruṇoti abhitthavituṃ arahatīti vuttaṃ hoti.

此外，“dayā”（悲心）即以此慈爱并守护众生，或自身生起悲心，或仅是悲心本身。“daya”词根有守护之义，带“a”后缀。升起、增长叫做“udaya”，（如）日出之山。“ud”词根有生发之义，带“ṇa”后缀。普遍照亮而运行的叫做“aruṇa”，是一种特别的日光。“uṇ”词根前加“ā”，有运行之义，带“ṇa”后缀。“Dayudayaruṇo”是指他具有从名为悲心的日出之山升起的太阳之曙光。又或者说，“Dayudayaruṇo”是指牟尼王（佛陀），他具有犹如从日出之山升起的太阳之曙光般的大悲心。正如升起的太阳的曙光是光明的开端，菩萨在燃灯佛(Dīpaṅkara Buddha)足下放弃了本可证得的涅槃之乐，以大悲心想要救度轮回苦海中的众生，为了成就佛道而修行了布施等十波罗蜜和五大布施，历经四阿僧祇劫又十万大劫——因此悲心是成就佛道的开端。所以，只有佛陀才堪受“Dayudayaruṇo”的赞美，此即其义。

Ñāṇavitthiṇṇabimboti sabbaññutañāṇasaṅkhāto vitthāra parimaṇḍalo. Vitthāracakkavāḷamaṇḍalaṃ viya vipulārammaṇa sabbaññutañāṇavā. Saṅkhatāsaṅkhatabhedaṃ sabbeñeyyadhammaṃ jānātīti ñāṇaṃ, sabbaññutañāṇaṃ. Ñādhātu avabodhaneyu. Visesena tanoti vitthāretīti vitthiṇṇaṃ, ñāṇaṃ. Vipubbatanudhātu vitthāre tapaccayo. Tassa iṇṇādeso. Dhātvantassa lopo, asarūpadvittaṃ. Atha vā vittharati pattharatīti vitthiṇṇaṃ. Tharadhātumevettha viseso. Vamati parimaṇḍalākārena gacchati pavattatīti bimbaṃ, ñāṇamaṇḍalaṃ. Vamadhātu gatiyaṃ bo. Assi. Vassa bo.

“Ñāṇavitthiṇṇabimbo”（广智圆轮者）是指被称为“一切智智”的广大圆满之智。他具有所缘广大的“一切智智”，犹如广阔的轮围山。因能了知有为法与无为法等一切所知法，故称为“智”，即“一切智智”。“ñā”词根义为了知。“vitthiṇṇa”（广）是说特别地扩展、延伸，指智慧。“tanu”词根前加“vi”，义为扩展，加“ta”后缀。其后缀“ta”被替换为“iṇṇa”，词根末尾音被省略，并有异形辅音重叠。或者说，“vitthiṇṇa”是指扩展、散布，此处只是词根“thar”有所不同。“bimba”（圆轮）是指以圆形运行、转起，指智慧之圆轮。“vam”词根义为行，加“ba”后缀。词根中的“a”变为“i”，“va”变为“ba”。

Ṇvādimoggallāne pana ‘‘vama uggiraṇe ba. Vamissa vassa bittaṃ. Vamati uggiratīti bimbaṃ, sarīra’’nti vuttaṃ. Taṃ pana bimbasaddassa sarīravācake [Pg.136] yuttameva. Na parimaṇḍalavācake. Idha pana bimbasaddassa parimaṇḍalavācakattā. Ācariyā pana idha bimbasaddassa atthaṃ cakkamaṇḍalanti vadanti. Taṃ pana vicāretabbaṃ. Kasmā, abhidhānappadīpikāyaṃ ‘‘bimbaṃ tu paṭibimbe ca, maṇḍale bimbikāphale’’ti ca. Taṭṭīkāyañca ‘‘maṇḍale paṭimaṇḍale’’ti ca vuttattā. Ñāṇaṃ sabbaññutañāṇasaṅkhātaṃ vitthiṇṇaṃ vitthāraṃ bimbaṃ parimaṇḍalaṃ assāti ñāṇavitthiṇṇabimbo. Atha vā vitthiṇṇaṃ vitthāraṃ bimbaṃ cakkavāḷaparimaṇḍalaṃ viya vipulārammaṇaṃ ñāṇaṃ sabbaññutañāṇaṃ assāti ñāṇavitthiṇṇabimbo, munindakko. Yathā hi cakkavāḷassa anantattā cakkavāḷamaṇḍalaṃ vipulaṃ mahantaṃ hoti, eva meva buddhassa sabbaññutañāṇaṃ anantārammaṇattā vipulaṃ mahantaṃ. Tasmā tassa ñāṇavitthiṇṇabimboti thometīti. Yvekoti yo ekoti padacchedo. Yekotipi katthaci pāṭho. Tassa pana yo ekoti padacchedo kātabbo. Taṃ pana pāṭhadvayaṃ yuttameva. Yvekoti hi pāṭhe ādesasandhi hoti. Yekoti pāṭhe pana lopasandhīti ayametesaṃ viseso. Yo munindakkoti sambandho.

然而，在《目犍连(Moggallāna)文法》中说：“‘vam’词根义为呕吐，加‘ba’后缀。Vamissa vassa bittaṃ。‘bimba’是呕吐之物，即身体。”此说仅适用于“bimba”表示“身体”之义，而不适用于表示“圆形”之义。此处“bimba”实为“圆形”之义。诸师于此将“bimba”之义解为“轮圆”。此说应予审察。何以故？因《名称辞典》(Abhidhānappadīpikā)中说：“bimbaṃ指影像、圆、及菝蕳果。”其复注亦云：“圆，即圆周。”因此，“Ñāṇavitthiṇṇabimbo”（广智圆轮者）是指他具有广大如圆轮的智慧，此即“一切智智”。或者说，“Ñāṇavitthiṇṇabimbo”是指牟尼王（佛陀），他具有广大、所缘辽阔如轮围山之圆轮的智慧，此即“一切智智”。譬如轮围山因其无边而广大，佛陀的“一切智智”亦因所缘无边而广大。是故赞其为“广智圆轮者”。“yveko”一词，应分读为“yo eko”。某些版本作“yeko”，此亦应分读为“yo eko”。两种读法皆可。“yveko”是替代连声，“yeko”则是省略连声，此即其差别。应与“yo munindakko”（彼牟尼王）相连接。

Ekoti asahāyo, adutiyako eka buddhabhūtoti attho. Ettha ca ekasaddo aññaseṭṭhāsahāya saṅkhyādīsu dissati. Tathāhesa sassato attā ca loko ca, idameva saccaṃ moghamaññanti ittheke abhivadantītiādīsu aññatthe dissati. Cetaso ekodibhāvantiādīsu seṭṭhe. Eko vūpakaṭṭhotiādīsu asahāye. Ekova kho bhikkhave khaṇo ca samayo ca brahmacariyāyātiādīsu saṅkhyāyaṃ. Idha pana asahāye adhippeto. Ayaṃ panassa vacanattho. Asahāyo hutvā eti gacchati pavattatīti eko, adutiyako hutvā anuttaraṃ sammāsambodhiṃ eti jānāti paṭivijjhatīti vā eko, munindakko. Edhātu idhātu vā ñāṇagatīsu ṇvu. Atha vā eko bhagavā pabbajjasaṅkhātena eko. Adutiyaṭṭhena eko, taṇhāya pahānaṭṭhena eko[Pg.137], ekantavītarāgoti eko, ekantavītadosoti eko, ekantavītamohoti eko, ekantanikkilesoti eko, ekāya maggaṃ gatoti eko, anuttaraṃ sammāsambodhiṃ abhisambuddhoti ekotiādinā āgatena mahāniddesanayenapettha attho veditabbo.

“Eko”（独一）意为无伴侣、无与伦比，即是已成佛者。此中“eka”一词可见于表示“其他”、“最胜”、“无伴侣”、“数量”等义。例如，在“此我常存，世界亦恒常，唯此为真，余皆虚妄”等处，表示“其他”之义；在“心一境性”等处，表示“最胜”之义；在“独居静处”等处，表示“无伴侣”之义；在“诸比丘！唯有此刻，唯有时机，才适合梵行”等处，表示“数量”之义。但在此处，意指“无伴侣”。其词源义为：“eko”是指他无伴而行、而往、而转；或指他无与伦比地证得、了知、通达无上正等觉，是为牟尼王（佛陀）。词根“e”或“i”义为知、行，加“ṇvu”后缀。又，世尊是“独一”的：以出家为独一，以无二为独一，以断爱为独一，以究竟离贪为独一，以究竟离瞋为独一，以究竟离痴为独一，以究竟离垢为独一，以行于一道为独一，以圆满证得无上正等觉为独一。此中之义，应依《大义释》(Mahāniddesa)之说而知。

Api ca anantacakkavāḷesuyeva ekova buddho eti uppajjati vikasati vāti eko. Vuttañhi ekanipāta aṅguttara pāḷiyaṃ ‘‘aṭṭhānametaṃ bhikkhave anavakāso, yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṃ acarimaṃ uppajjeyyuṃ, netaṃ ṭhānaṃ vijjati. Ṭhānañca kho etaṃ bhikkhave vijjati, yaṃ ekissā lokadhātuyā ekova arahaṃ sammāsambuddho uppajjeyya, ṭhānametaṃ vijjatī’’ti. Tadaṭṭhakathāyañca ‘‘ekissā lokadhātuyāti dasasahassilokadhātuyā. Tīṇi hi khettāni jātikkhettaṃ āṇakkhettaṃ visayakkhettanti. Tattha jātikkhettaṃ nāma dasasahassilokadhātu. Sā hi tathāgatassa mātukucchiṃ okkamanakāle nikkhamanakāle sambodhikāle dhammacakkappavattane āyu saṅkhāravossajjane parinibbāne ca kampati, koṭisatasahassa cakkavāḷaṃ pana āṇakkhettaṃ nāma. Āṭānāṭiyaparitta moraparittadhajaggaparitta ratanaparittādīnañhi ettha āṇā pavattati. Visayakkhettassa pana parimāṇaṃ natthi. Buddhānañhi yāvatakaṃ ñāṇaṃ, tāvatakaṃ ñeyyaṃ. Yāvatakaṃ ñeyyaṃ, tāvatakaṃ ñāṇaṃ. Ñāṇapariyantikaṃ ñeyyaṃ, ñeyyapariyantikaṃ ñāṇanti vacanato avisayo nāma natthi. Imesu pana tīsu khettesu ṭhapetvā imaṃ cakkavāḷaṃ aññasmiṃ cakkavāḷe buddhā uppajjantīti suttaṃ natthi. Na uppajjantīti pana atthi. Tīṇi hi piṭakāni vinayapiṭakaṃ, suttantapiṭakaṃ, abhidhammapiṭakaṃ. Tisso saṃgītiyo mahākassapattherassa saṃgīti, yasattherassa saṃgīti, moggaliputtattherassa saṃgīti, imā tisso saṃgītiyo [Pg.138] āruḷhe tepiṭake buddhavacane imaṃ cakkavāḷaṃ muñcitvā aññattha buddhā uppajjantīti suttaṃ natthi. Na uppajjantīti pana atthī’’ti.

此外，于无量轮围世界中，仅有一位佛陀出现、生起、开显、流布。诚如《增支部·一集》所言：“诸比丘，此事无有是处，无此可能，即于一世界有二位阿罗汉、正等觉者不前不后地出现，无有是处。诸比丘，此事确有是处，即于一世界仅有一位阿罗汉、正等觉者出现，有此是处。”其义注亦云：“‘于一世界’是指一万世界。有三种区域：生域(jātikkhetta)、教令域(āṇakkhetta)、所缘域(visayakkhetta)。其中，生域是指一万世界。当如来入母胎、出胎、证悟、转法轮、舍寿行、般涅槃时，此域皆会震动。而一万亿轮围世界则称为教令域，于此，《阿吒那胝护卫经》(Āṭānāṭiyaparitta)、《孔雀护卫经》(Moraparitta)、《幢顶护卫经》(Dhajaggaparitta)、《宝护卫经》(Ratanaparitta)等之教令得以施行。至于所缘域，则无边际。因为诸佛之智有多广，所知便有多广；所知有多广，智便有多广。依‘智以所知为限，所知以智为限’之说，故无有所缘之外者。然于此三域中，除此轮围世界，于其他轮围世界有佛陀出现之说，经中未载；而无佛陀出现之说，则为实有。三藏是指律藏(Vinayapiṭaka)、经藏(Suttantapiṭaka)、阿毗达摩藏(Abhidhammapiṭaka)。三次结集是指大迦叶(Mahākassapa)长老的结集、耶舍(Yasa)长老的结集、目犍连子帝须(Moggaliputtatissa)长老的结集。于此三次结集所传之三藏佛语中，除此轮围世界，于他处有佛陀出现之说，经中未载；而无佛陀出现之说，则为实有。”

Ettha ca ekissā lokadhātuyāti dasasahassi lokadhātuyāti idaṃ jātikkhettaṃ sandhāya vuttaṃ. Dasasahassilokadhātu hi imaṃ lokadhātuṃ parivāretvā ṭhitā hoti. Tattakānaṃyeva jātikkhettabhāvo dhammatā vasena veditabbo. Imesu pana tīsu khettesūti iminā dasasahassilokadhātusaṅkhāte jātikkhette koṭisatasahassacakkavāḷasaṅkhāte āṇakkhette anantacakkavāḷa saṅkhāte visayakkhette cāti imesu tīsu buddhakkhettesu ito cakkavāḷato aññesu anantacakkavāḷesu buddhā nuppajjantīti dasseti. Tividhañhi buddhakkhettaṃ dassetvā imesu pana tīsu khettesūti ādhārabhāvena vuttaṃ, na niddhāraṇabhāvena. Kasmā, aṭṭhakathāyaṃ niddhāraṇīyapadassa abhāvato. Sati hi aṭṭhakathācariyo tassa padassa niddhāraṇatthe adhippete imesu tīsu khettesu āṇakkhette ṭhapetvā imaṃ cakkavāḷantiādi vucceyya. Na. Tasmā tassa padassa ādhāratthoyeva gahetabbo. Pubbanissayā cariyehi ca tassa padassa ādhārabhāvena atthayojanā katāti. Tatheva pana abhidhammañāṇavibhaṅgapāḷiyañca, tadaṭṭhakathāyañca uparipaṇṇāse bahudhātusuttapāḷiyañca, tadaṭṭhakathāyañca nettipāḷiyañca tadaṭṭhakathāyañca taṃ kāraṇaṃ āgatamevāti. Taṃ aṅguttaraṭīkāyaṃ pana ‘‘na uppajjantīti pana atthīti na me ācariyo atthi, sadiso me navijjatītiādi. Imissā lokadhātuyā ṭhatvā vadantena bhagavatā kiṃpanāvuso sāriputta atthetarahi añño samaṇo vā brāhmaṇo vā bhagavatā samasamo sambodhiyanti evaṃ puṭṭhohaṃ bhante noti vadeyyanti vatvā tassa [Pg.139] kāraṇaṃ dassetuṃ aṭṭhānametaṃ anavakāso, yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṃ acarimaṃ uppajjeyyunti imaṃ suttaṃ āharantena dhamma senāpatinā ca buddhakkhettabhūtaṃ imaṃ lokadhātuṃ ṭhapetvā aññattha anuppatti vuttā hotīti adhippāyo’’ti vuttaṃ. Tatheva pana ñāṇavibhaṅgamūlaṭīkāyaṃ, uparipaṇṇāsabahudhātu suttaṭīkāyañca vuttaṃ. Ettha ca imaṃ lokadhātuṃ ṭhapetvā aññattha anuppatti vuttā hotīti iminā buddhakkhettabhūtato ito cakkavāḷato aññesu anantacakkavāḷesu buddhānaṃ anuppatti dassitā hoti. Aññatthāti hi sāmaññena vuttepi aṭṭhakathāyaṃ vuttena imesu tīsu khettesūti saddantarasannidhānena anantacakkavāḷabhūto visesattho gahetabbo. Sāmaññavacanopi hi saddo saddantarasannidhānena visesavisayoti.

在此，“于一世界”即“于一万世界”，是针对生域(jātikkhetta)而说。一万世界环绕此世界而存在。应知其范围大小乃是法尔如是(dhammatā)。而“于此三域中”一句，意指于一万世界所成之生域、于一万亿轮围世界所成之教令域(āṇakkhetta)、于无量轮围世界所成之所缘域(visayakkhetta)——于此三佛领域中，除此轮围世界，于其他无量轮围世界中，佛陀不出现。此句在显示了三种佛领域之后，说“于此三域中”是作为所依(ādhāra)而言，并非作为简别(niddhāraṇa)而言。何以故？因义注中无所简别之词。若义注师意在简别，则会说“于此三域中，除教令域，于此轮围世界……”等，然并未如是说。是故，此词应取所依之义。古师们亦依此义而解释。同样地，在《阿毗达摩·智分别》(Abhidhamma-Ñāṇavibhaṅga)及其义注、《中部·后五十经篇·多界经》(Uparipaṇṇāsa-Bahudhātusutta)及其义注、《导论》(Netti)及其义注中，亦已说明此理。而在《增支部》复注(Aṅguttaraṭīkā)中则说：“所谓‘而无佛陀出现之说，则为实有’，其依据如‘我无师，与我等同者亦无’等经文。其意为：世尊住于此世界而说，以及法将(dhammasenāpati)被问及：‘贤友舍利弗，如今可有其他沙门或婆罗门，于正等觉与世尊完全等同？’他回答：‘没有，尊者。’并为说明其理由而引用此经：‘此事无有是处，无此可能，即于一世界有二位阿罗汉、正等觉者不前不后地出现。’——由世尊及法将所说，表明了除作为佛领域的此世界外，于他处无佛出生。”《智分别》根本复注(Ñāṇavibhaṅga-mūlaṭīkā)与《中部·后五十经篇·多界经》复注(Uparipaṇṇāsabahudhātusutta-ṭīkā)中亦如是说。在此，“除此世界，于他处无有出生”这句话，显示了除作为佛领域的此轮围世界之外，在其他的无量轮围世界中没有佛陀出生。“于他处”虽是泛说，然依义注中所说“于此三域中”之邻近词语，应取无量轮围世界这一特定含义。因为泛说之词，亦可因邻近之其他词语而有特定之义。

Ayaṃ panettha aparo nayo. Aṭṭhakathāyaṃ vutte buddhā hi uppajjamānā imasmiṃyeva cakkavāḷe uppajjanti. Uppajjanaṭṭhāne pana vārite ito aññesu cakkavāḷesu nuppajjantīti vāritameva hotītiettha vākye imasmiṃ yevātipade samabhiniviṭṭho evasaddo nivattāpanāvadhāraṇattho. Etena aññesu anantacakkavāḷesu aññesaṃ buddhānaṃ uppattiṃ nivatteti. Yadipi hi aññesu anantacakkavāḷesu aññe buddhā uppajjeyyuṃ. Evaṃ santesu saṅkhatāsaṅkhatabhedaṃ sabbadhammaṃ jānanto passanto amhākaṃ bhagavā aññacakkavāḷesu aññe buddhā uppajjantīti evaṃ vucceyya. Na. Taṇhaṅkarādayo hi aṭṭhavīsati sambuddhā ito cakkavāḷato aññesu cakkavāḷesu uppajjantītivacanaṃ tepiṭake buddhavacane natthi, tathā aṭṭhakathā ṭīkāsu ca. Tasmā ito cakkavāḷato aññesu ananta cakkavāḷesu aññe buddhā nuppajjantīti daṭṭhabbā. Vuttañhetaṃ suttantamahāvaggaṭṭhakathāyaṃ mahāsamayasuttavaṇṇanāyaṃ –

于此，有另一说法。义注中说，诸佛出现时，只于此轮围世界(cakkavāḷa)中出现。既然已限定其出现之处，那么于其他轮围世界中便不出现，此即为所限定之义。于此句中，“只于此(imasmiṃ yeva)”一词中的“只(eva)”字，有遮止、限定之义。以此，遮止了于其他无量轮围世界中有其他佛陀出现。即使于其他无量轮围世界中有其他佛陀出现，我等世尊既能知见一切有为(saṅkhata)、无为(asaṅkhata)法之差别，亦应会说于其他轮围世界中有其他佛陀出现。然而并非如此。关于渴爱佛(Taṇhaṅkara)等二十八位正自觉者于此轮围世界之外的其他轮围世界中出现之说，于三藏佛语中无有，于义注、复注(ṭīkā)中亦然。是故，当知于此轮围世界之外的无量轮围世界中，无有其他佛陀出现。此说出于《经藏·大品义注》之《大集会经释义》中——

‘‘Athassa [Pg.140] etadahosi mādiso buddhoyeva sakkuṇeyya. Atthi pana katthaci añño buddhoti anantāsu lokadhātūsu anantañāṇaṃ pattharitvā olokento aññaṃ buddhaṃ na addasa. Anacchariyañcetaṃ, yaṃ idāni attanā samaṃ na passeyya. Yo jātadivasepi brahmajālasuttavaṇṇanāyaṃ vuttanayena attanā samaṃ apassanto aggohamasmi lokassāti appaṭivattiyaṃ sīhanādaṃ nadi. Evaṃ aññaṃ attanā samaṃ apassitvā cintesī’’ti. Tathevetaṃ. Purābhedasutta mahāniddesaṭṭhakathāyañca, taṃ mahāsamayasuttaṭīkāyañca ekissā lokadhātuyāti sutte āgatanayena sabbattheva pana apubbaṃ acarimaṃ dve buddhā nāma na honteva. Tenevāha ‘‘anantāsu loka dhātūsu…pe… na addasā’’ti saṃvaṇṇeti.

“那时他心想：‘唯有像我这样的佛陀才能做到。然于何处尚有其他佛陀否？’于是于无量世界(lokadhātu)中遍展无边智进行观察，却未见其他佛陀。这并不奇怪，即如今未见与己等同者。彼于出生之日，亦如《梵网经释义》(Brahmajālasuttavaṇṇanā)中所说之理，不见与己等同者，而作‘我为世间最上’之不退转狮子吼。如是，不见与己等同者而思惟。”诚然如是。于《破前际经大解释义注》(Purābhedasutta-mahāniddesa-aṭṭhakathā)及《大集会经复注》(Mahāsamayasutta-ṭīkā)中，亦依经中所说之理：‘于一世界中，绝不同时有两位佛陀。’是故，经文解释道：‘于无量世界中……（乃至）……未见’。

Apaṇṇakajātakaṭṭhakathāyañca ‘‘satthā upāsakā heṭṭhā avīciṃ upari bhavaggaṃ paricchedaṃ katvā aparimāṇāsu lokadhātūsu sīlādīhi guṇehi buddhena sadiso nāma natthi. Kuto adhikataro…pe… āhā’’ti vuttaṃ. Imāsu dvīsu aṭṭhakathāsu ca anantāsu lokadhātūsūti ca aparimāṇāsu lokadhātūsūti ca anantaaparimāṇa saddena vuttaṃ. Tehi dvīhi saddehi ṭīkāvacanena ca anantāsu lokadhātūsu aññesaṃ buddhānaṃ anuppattiṃ dasseti.

于《无疑本生义注》(Apaṇṇakajātakaṭṭhakathā)中亦说：“导师对优婆塞们说：‘下至无间地狱(Avīci)，上至有顶天(Bhavagga)为界，于无边(aparimāṇa)世界中，于戒等功德方面，无有与佛陀等同者，更何况超越者……（乃至）……’”。于此二部义注中，“于无量(ananta)世界中”及“于无边(aparimāṇa)世界中”，皆以“无量”、“无边”之词说。以此二词及复注之言，显示了于无量世界中，其他佛陀不会出现。

Sammohavinodanīaṭṭhakathāya yojanāyaṃ pana imesu panātiādinā koṭisatasahassa cakkavāḷato aññasmiṃ cakkavāḷe buddhā na uppajjantīti ñāpeti. Mayaṃ pana evaṃ vitakkayāma. Aññasmiṃ cakkavāḷeti ito cakkavāḷato aññesu sabbesupi tīsu buddhakkhettesūti atthe gayhamāne sati koṭisatasahassacakkavāḷato aññasmiṃ cakkavāḷe buddhā na uppajjantīti viññāyati. Yadi pana aññasmiṃ cakkavāḷeti ito aññasmiṃ jātiāṇākhettabhūte cakkavāḷeti atthe [Pg.141] gahite koṭisatasahassacakkavāḷato aññasmiṃ cakkavāḷe buddhānaṃ uppatti bhaveyyāti viññāyati. ‘‘Aṭṭhānametaṃ anavakāso, yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddhā’’tiādipāḷiyā ca. ‘‘Aṭṭhānametaṃ anavakāso, yaṃ ekissā lokadhātuyā dve rājāno cakkavattī’’tiādipāḷiyā saddhiṃ kathanato koṭisatasahassacakkavāḷato buddhānaṃ anuppatti viya aññissā lokadhātuyā cakkavattirañño anuppatti bhaveyya. Kathāvatthuppakaraṇe ca koṭisatasahassacakkavāḷato aññasmiṃ cakkavāḷe buddhānaṃ uppatti na paṭisedhitā. Tasmā āṇakkhettabhūtato koṭisatasahassacakkavāḷato aññasmiṃ cakkavāḷe buddhassa bhaveyyāti ayaṃ amhākaṃ khanti. Vīmaṃsetvā gahetabbanti vuttaṃ.

于《痴除义注疏解》(Sammohavinodanī-aṭṭhakathā-yojanā)中，以“于此等中”等句，明示于十万俱胝轮围世界之外的其他轮围世界中，诸佛不会出现。然我等如是思择：若将“于其他轮围世界中”理解为此轮围世界之外的所有三佛土(buddhakkhetta)，则可知于十万俱胝轮围世界之外的其他轮围世界中无有诸佛出现。然若将“于其他轮围世界中”理解为此轮围世界之外的另一生处(jātikhetta)与教令所及之处(āṇākhetta)的轮围世界，则可知于十万俱胝轮围世界之外的其他轮围世界中可能有诸佛出现。又，“无有是处，无有可能，于一世界中有两位阿罗汉、正等觉者”等巴利圣典，是与“无有是处，无有可能，于一世界中有两位转轮王”等巴利圣典一同宣说的。由此，若说于十万俱胝轮围世界之外无佛陀出现，则亦应于其他世界中无转轮王出现。于《论事》(Kathāvatthu)中，亦未否定于十万俱胝轮围世界之外有诸佛出现的可能性。是故，于作为教令所及之处的十万俱胝轮围世界之外的其他轮围世界中，可能有佛陀出现，此乃我等所忍可之见。当经审察而受持。

Ettha ca yaṃ kathāvatthuppakaraṇe ca…pe… na paṭisedhitāti vuttaṃ. Taṃ pana kathāvatthupāḷiyaṃ nattheva. Imissā pana sabbadisākathāyaṃ paravādīnaṃ parikappavacanamattameva atthi. Tena vuttaṃ tassaṃ pāḷiyaṃ ‘‘sabbadisā buddhā tiṭṭhantīti. Āmantā. Puratthimāya disāya buddho tiṭṭhatīti. Nahevaṃ vattabbe…pe… puratthimāya disāya buddho tiṭṭhatīti. Āmantā. Kinnāmo so bhagavā kiṃjacco kiṃgotto, kinnāmā tassa bhagavato mātāpitaro, kinnāmaṃ tassa bhagavato sāvakayugaṃ, ko nāmo tassa bhagavato upaṭṭhako, kiṃdisaṃ cīvaraṃ dhāreti, kiṃdisaṃ pattaṃ dhāreti. Katarasmiṃ gāme vā nigame vā nagare vā raṭṭhe vā janapade vāti. Nahevaṃ vattabbe’’tyādi.

于此，所谓“于《论事》(Kathāvatthu)中……（乃至）……未被否定”者，此说于《论事》巴利圣典中实无。于此《一切方论》(Sabbadisākathā)中，仅有外道之臆想言论。是故，于彼巴利圣典中说：“‘于一切方，有诸佛住耶？’‘然。’‘于东方，有佛住耶？’‘不应如是说。’……（乃至）……‘于东方，有佛住耶？’‘然。’‘彼世尊名何？种姓何？氏族何？彼世尊父母名何？彼世尊双贤弟子名何？彼世尊侍者名何？著何等衣？持何等钵？住于何村、何镇、何城、何国、何地方耶？’‘不应如是说。’”等。

Tadaṭṭhakathāyaṃ pana ‘‘idāni sabbadisākathā nāma hoti. Tattha catūsu disāsu heṭṭhā uparīti samantato lokadhātusannivesaṃ sabbalokadhātūsu ca buddho atthīti attano vikappasippaṃ uppādetvā sabbadisāsu buddhā tiṭṭhantīti yesaṃ…pe… [Pg.142] seyyathāpi mahāsaṅghikānaṃ, te sandhāya pucchā sakavādissa. Paṭiññā itarassa. Puratthimāyāti puṭṭho sakyamuniṃ sandhāya paṭikkhipati. Puna puṭṭho laddhivasena aññalokadhātuyaṃ ṭhitaṃ sandhāya paṭijānāti. Kinnāmo so bhagavātiādi sace tvaṃ jānāsi. Nāmādivasena naṃ kathehīti codanatthaṃ vuttaṃ. Iminā upāyena sabbattha attho veditabbo’’ti vuttaṃ. Ettha ca catūsu disāsu…pe… seyyathāpi mahāsaṅghikānanti iminā paravādīnaṃ laddhiṃ dasseti. Tattha pana catūsu disāsu ca heṭṭhā ca upari ca iti evaṃ samantato lokadhātusannivesaṃ atthīti yojanā. Yesaṃ…pe… mahāsaṅghikānanti yesaṃ paravādīnaṃ laddhi hoti. Kesaṃ laddhi viya. Mahāsaṅghikānaṃ laddhi seyyathāpīti attho. Te sandhāyāti te paravādīpuggale sandhāya ñāṇena dhāretvā sallakkhetvāti attho. Pucchā sakavādissāti sakavādissa sabbadisāsu buddhā tiṭṭhantīti pucchā hoti. Paṭiññā itarassāti paravādissa paṭijānanā hoti. Puratthimāyāti puṭṭhoti sakavādinā puratthi māyātiādinā pucchite sati. Sakyamuninti sakyavaṃsa khattiyajātibhūtaṃ amhākaṃ gotamabuddhaṃ sandhāya. Paṭikkhipatīti paravādīpuggalo apaneti. Puna puṭṭhoti sakavādinā puna puratthimāya buddho tiṭṭhatīti pucchite sati. Laddhivasenāti attano aññalokadhātuyaṃ buddho atthi ca uppajjati cāti micchāladdhivasena paṭijānātīti paravādī puggalo paṭijānāti. Yadi pana aññalokadhātuyaṃ buddho tiṭṭhati. Evaṃ sati tassa nāmagottādiṃ tvaṃ kathehīti sakavādissa codanāvacanaṃ dassetuṃ kinnāmo so bhagavātiādimāha. Iminā ca ito cakkavāḷato aññesu anantacakkavāḷesu aññesaṃ buddhānaṃ abhāvaṃ dasseti. Tena vuttaṃ kathāvatthupāḷiyaṃ ‘‘kinnāmo so bhagavā kiṃjacco…pe… janapadevāti. Nahevaṃ vattabbe’’ti.

然而，在其义注中说：“现在是所谓的‘一切方论’(sabbadisākathā)。于此，（他宗）认为在四方及下方、上方等一切方向的世界界安立中，一切世界界皆有佛陀存在，于是自己生起臆想之说，认为‘诸佛住于一切方’，如大众部(Mahāsaṅghika)等……针对他们，自宗论者提问，他宗论者承认。当被问及‘于东方’时，（他宗论者）针对释迦牟尼而予以否定。当再次被问时，则依其见解，承认说在其他世界界有佛住着。‘那位世尊叫什么名字’等等，如果汝知道的话，应当说出他的名字等，这是为了诘难而说的。通过这种方法，应当明白一切含义。”于此，“在四方……如大众部等”，以此显示他宗的见解。其中，“在四方、下方及上方，如此周遍地存在着世界界的安立”，应作此连结。“如……大众部等”是指他宗有此见解。像谁的见解呢？意即：就像大众部的见解。“针对他们”是指针对那些持他宗见解的个人，以智慧把握、审察。“自宗论者提问”是指自宗论者提问“诸佛住于一切方”。“他宗承认”是指他宗论者承认。“当被问及‘于东方’时”是指当自宗论者以“于东方”等提问时。“针对释迦牟尼”是指针对释迦族刹帝利种姓出身的我们的乔达摩佛陀。“予以否定”是指他宗之人予以否定。“当再次被问时”是指当自宗论者再次询问“东方有佛住着”时。“依其见解”是指他宗之人依其“于其他世界界有佛陀存在和出现”的错误见解而承认。如果其他世界界有佛陀住着，这样的话你就应当说出他的姓名等，为了显示自宗诘难的话，所以说了“那位世尊叫什么名字”等语。通过这点也显示了，在此轮围世界之外的其他无量轮围世界中，不存在其他诸佛。因此《论事》(Kathāvatthu)的巴利原文中说：“那位世尊叫什么名字、什么种姓……在哪个国度等等。不应该这样说。”

Ettha [Pg.143] ca pana sakavādinā kinnāmotyādinā pucchite paravādīpuggalo attano laddhiyā sabbalokadhātūsu uppajjamānānaṃ buddhānaṃ nāmādiṃ ajānanto apassanto na hevaṃ vattabbeti paṭikkhipati. Tasmā panettha sakavādī puggalassa laddhiyā aññesu anantacakkavāḷesu aññesaṃ buddhānaṃ uppajjanābhāvo viññāyati. Yadipi hi aññānantacakkavāḷesu aññabuddhā uppajjeyyuṃ. Evaṃ santesu buddhassa matiṃ yathābhūtato jānanto passanto mahāpañño iddhimā dibbacakkhuādīhi chaḷabhiññehi sampanno paṭisambhidā patto satthārā dinnamātikānayena kathāvatthupāḷiṃ desento āyasmā mahāmoggaliputtatthero aññānantacakkavāḷesu aññabuddhānaṃ uppattiṃ katheyya ca. Nāti. Tasmā ayaṃ kathāvatthupāḷi ca tadaṭṭhakathāvacanañca aññānantacakkavāḷesu aññabuddhānaṃ abhāvadīpane sabbaṭṭhakathāṭīkāsu vuttavacanehi daḷhataraṃ padhānavacanameva hotīti daṭṭhabbaṃ.

于此，当自宗论者以“名谁”等提问时，他宗之人因依其见解，不知不见于一切世界界中出现的诸佛之名等，便以“不应如是说”而否定。是故，于此可知，依自宗论者之见解，于其他无量轮围世界中，无有其他诸佛出现。因为，即便于其他无量轮围世界中有其他诸佛出现，那如实知见佛陀意趣、具大智慧、有神通、具足天眼等六神通、证得无碍解、依导师所授之纲要而宣说《论事》(Kathāvatthu)巴利原文的具寿大目犍连子长老(Mahāmoggaliputtatthera)，也应会宣说于其他无量轮围世界中有其他诸佛出现之事，然而（他）并未宣说。是故，当知此《论事》的巴利原文及其义注之言，在阐明“于其他无量轮围世界中无有其他诸佛”这一点上，比一切义注、复注中所说之言，是更坚实、更主要之言。

Na pana buddhāeva aññānantacakkavāḷesu na uppajjeyyuṃ, atha kho laddhabyākaraṇā mahābodhisattā ca paccekabodhi sattā aggasāvakamahāsāvakabodhisattā paripākindriyā sāvakabodhisattā ca buddhakkhettabhūte imasmiṃyeva cakkavāḷe uppajjanti, na aññattha. Kasmā, tesu buddhānaṃ anuppannattā, tesaṃ pana abhinīhāro pāramīsambharaṇaṃ ñāṇaparipācanañca tasmiṃeva samijjhati, na aññattha. Tena vuttaṃ mahāpadāna suttaṭīkāyaṃ –

不仅是诸佛不在其他无量轮围世界中出现，而且已得授记的大菩萨、独觉菩萨、上首弟子菩萨、大弟子菩萨，以及根器成熟的声闻菩萨，也都只在作为佛土的此轮围世界中出现，不在其他地方。为什么呢？因为诸佛尚未在那些地方出现，而他们的发愿、波罗蜜的积累以及智慧的成熟也唯有在此才能成就，不在其他地方。因此，《大本经》(Mahāpadānasutta)的复注中说：

‘‘Purimabuddhānaṃ mahābodhisattānaṃ paccekabuddhānañca nibbattiyā sāvakabodhisattānaṃ sāvakabodhiyā abhinīhāro sāvakapāramiyā sambharaṇaṃ paripācanañca buddhakkhettabhūte imasmiṃ cakkavāḷe jambudīpeeva ijjhati, na aññatthā’’ti. Tathevetaṃ ekanipātaaṅguttaraṭīkāyañcāti.

“过去诸佛、大菩萨与独觉佛的诞生，声闻菩萨为证声闻菩提的发愿，以及声闻波罗蜜的积累与成熟，都只在作为佛土的此轮围世界中的瞻部洲(Jambudīpa)才能成就，不在其他地方。”《增支部》一集复注中也如是说。

Etarahi [Pg.144] pana apare ācariyā ‘‘āṇakkhettabhūtato koṭisatasahassacakkavāḷato aññesu cakkavāḷesu buddhā uppajjantī’’ti vadanti. Tesaṃ pana vacanaṃ ayuttameva. Kasmā, aṭṭhakathāyaṃ vutte aññasmiṃ cakkavāḷeti ettha aññasaddassa ṭhapetvā imaṃ cakkavāḷantipadato aññassa apādānassa asambhavato ca anantacakkavāḷesu bahūsu buddhesu uppannesu buddhassa anacchariyattā ca. Acchariyamanusso hi sammāsambuddho. Vuttañhi ekanipāta aṅguttarapāḷiyaṃ

然而，现在另有其他阿阇黎说：“在作为教化区的十万俱胝轮围世界之外的其他轮围世界中，有诸佛出现。”但他们的说法实不合理。为什么呢？因为在义注中所说的“于其他轮围世界”中，“其他”一词除了以“此轮围世界”为参照点外，别无他义；并且，若于无量轮围世界中有众多诸佛出现，佛陀的出现便不稀有。因为正自觉者是稀有之人。诚如《增支部》一集巴利原文中所说：

‘‘Ekapuggalo bhikkhave loke uppajjamāno uppajjati acchariyamanusso. Katamo ekapuggalo, tathāgato arahaṃ sammāsambuddho. Ayaṃ kho bhikkhave ekapuggalo loke uppajjati acchariyamanusso’’ti. Aññaṃ pana kāraṇaṃ mayā heṭṭhā vuttanayenapi viññūhi viññātabbanti. Aññe pana ācariyā buddhaapadānapāḷiyaṃ –

“诸比丘，有一人出现于世间，即有一位稀有人出现。是哪一人？如来、应供、正等觉者。诸比丘，此人出现于世间，即是稀有人。”至于其他原因，智者应依我前面所说之理而了知。而其他诸师于《佛《本行》》(buddhaapadāna)中——

‘‘Disā dasavidhā loke, yāyato natthi antakaṃ;

Tasmiñca disābhāgamhi, buddhakkhette asaṅkhayā;

Pabhā pakittitā mayhaṃ, yamakā raṃsivāhanā;

Etthantare raṃsijālaṃ, āloko vipulo bhave’’ti.

“世间有十方，行之无有尽；于彼方分中，于佛刹土，我无量光明，成双运光束，为世所称扬。于此光网间，光明极广大。”

Vuttāsu dvīsu gāthāsu paṭhamagāthāya atthaṃ buddhassa anādhippāyena gahetvā micchāñāṇena aññānantacakkavāḷesu uppajjamānā buddhā asaṅkhayāti vadanti. Tesaṃ panetaṃ ayuttameva asundarameva. Kasmā, pāḷiyā ca aṭṭhakathāṭīkāvacanehi ca viruddhattā ca tassā gāthāya atthaggahaṇassa micchattā ca. Imāya hi pāḷiyā gāthāya vā aññānantacakkavāḷesu aññe buddhā uppajjantīti atthe gayhamāne aṭṭhakathāsu imesu pana tīsu khettesu ṭhapetvā imaṃ cakkavāḷaṃ aññasmiṃ cakkavāḷe buddhā uppajjantīti suttaṃ natthi, na uppajjantīti pana atthīti vuttavacanena ca, tīṇi hi [Pg.145] piṭakāni…pe… imā tisso saṃgītiyo āruḷhe tepiṭake buddhavacane…pe… suttaṃ natthi. Na uppajjantīti pana atthīti vuttavacanena ca ujukaṃ virujjhati ca. Bhaddantamahā buddhaghosādayo aṭṭhakathācariyā taṃ pāḷiṃ na passantīti attano duggahitena aṭṭhakathācariyānaṃ abbhakkhānaṃ āpajjati ca. Kiṃ panete tipiṭakadharā tikkhavisadajavana gambhīrādiñāṇikā aṭṭhakathācariyā na passeyyuṃ. Passeyyuṃ eva. Tasmā ayuttameva. Aṭṭhakathāsu pana āgataṃ suttaṃ natthītiādivacanameva yuttataraṃ hotīti daṭṭhabbaṃ.

“于此二偈中，有人不依佛陀本意，以邪见执取第一偈之义，而说‘于其他无量轮围世界中有无数佛陀出现’。然此说实为不当、不善。何以故？因此说与巴利圣典、义注、复注之语相违，且对该偈之义的执取是错误的。若从此巴利偈颂执取‘于其他无量轮围世界中有其他佛陀出现’之义，则与义注中所言‘于此三界域，除此轮围世界外，言佛陀于其他轮围世界出现的经典实不存在，而言其不出现的经典则存在’之语直接相违；亦与‘于三藏……乃至经过三次结集所确立的三藏佛语中……此等经典实不存在，而言其不出现的经典则存在’之语直接相违。并且，（持此见者）以自己的错误执取，导致了对觉音(Buddhaghosa)尊者等义注师的诽谤，（暗示）他们未曾见过此巴利圣典。此等持三藏、具足敏锐、明晰、迅速、深广等智慧的义注师，岂会不见？必见无疑。是故，（彼说）实为不当。当知，义注中所言‘此等经不存在’等语，方为更妥。”

Ettha ca buddhakkhettetipadaṃ tasmiñca disābhāgamhītipade visesanaṃ, asaṅkhayātipadaṃ dutiyagāthāya pabhātipadassa visesananti daṭṭhabbaṃ. Ayaṃ panettha yojanā. Loke cakkavāḷaloke dasavidhā dasa koṭṭhāsā disā honti. Tattha koṭṭhāse yāyato yāyantassa gacchantassa me antakaṃ pariyosānaṃ natthi. Buddhakkhette buddhassa dasasahassisaṅkhātajātikkhettabhūte tasmiñca disābhāgamhi mayhaṃ asaṅkhayā saṅkhārahitā yamakā yugaḷā yugaḷā hutvā raṃsivāhanā raṃsivahantā raṃsimuñcamānā vā pabhā cakkaratanamaṇiratanādīnaṃ ālokā pakittitā pākaṭā pattharitā vā. Etthantare dasasahassacakkavāḷantare raṃsijālaṃ raṃsisamūhena vipulo bahutaro āloko bhave ahosinti. Ayamattho cakkindābhisirīsaddhamma dhajamahādhammarājādhirājagurūtiladdhalañchitena ācariyabudhena likhitoti daṭṭhabbo.

“此处，‘佛土’一词是‘彼方’一词的修饰语，‘无量’一词是第二偈中‘光明’一词的修饰语，当如是知。此中释义如下：在世间轮围世界中，有十种十方区域。在那里，行者无有尽头。在佛土，即佛陀的万千世界生处，在那方区域中，我有无数、不可计数的光明，成双成对地放射光芒，或放出光芒，如同轮宝、摩尼宝等的光明，被称颂、显现或散布。在此期间，在万千轮围世界中，光网，即光蕴，光明变得广大而众多。（偈中bhave意为）曾有。当知此义乃由获得‘转轮圣王、吉祥正法幢、大法王、万王之王、导师’等称号的觉阿阇梨(Ācariyabudha)所撰写。”

Bhagavā hi imāhi gāthāhi cakkavattirājakāle mayhaṃcakkaratanamaṇīratanādīnaṃ asaṅkhayā pabhā buddhakkhettabhūte dasasahassicakkavāḷe pākaṭā pattharitāti dasseti. Na anantacakkavāḷesu uppajjanabuddhānaṃ asaṅkhayabhāvanti.

“世尊以这些偈颂显示，在转轮王时期，我之轮宝、摩尼宝等的无量光明，在作为佛刹土的万千轮围世界中显现、遍布。并非指于无量轮围世界中，有无数佛陀出现之事。”

Vuttañhetaṃ [Pg.146] buddhaapadānaṭṭhakathāyaṃ ‘‘disā dasavidhā loketi cakkavāḷaloke dasavidhā dasakoṭṭhāsā disā honti. Tattha koṭṭhāse yāyato yāyantassa gacchantassa antakaṃ natthīti attho. Cakkavattikāle tasmiṃ mayā gataṭṭhāne disābhāge vā buddhakkhette buddhavisayā asaṅkhayā saṅkhārahitā. Pabhā pakittitāti tadā cakkavatti rājakāle mayhaṃ pabhā cakkaratanamaṇiratanādīnaṃ pabhā ālokā yamakā yugaḷā yugaḷā hutvā raṃsivāhanā raṃsimuñcamānā pakittitā pākaṭā. Etthantare dasasahassacakkavāḷantare raṃsijālaṃ raṃsisamūhaṃ āloko vipulo bahutaro bhave ahosinti attho’’ti. Ettha ca paṭhamagāthāya pubbaḍḍhassa ekavākyabhāvato disā dasavidhā loketi cakkavāḷaloke…pe… antakaṃ natthīti atthoti vuttaṃ. Aparaḍḍhassa dutiyagāthāyaṃ antogadhattā cakkavattikāle…pe… asaṅkhayā saṅkhārahitā pabhā pakittitāti tadā cakkavattikāle…pe… bhave ahosinti atthoti vuttaṃ. Tasmā asaṅkhayātipadaṃ dutiyagāthāya pabhātipadassa visesananti daṭṭhabbaṃ.

“于《佛《本行》》义注中如是说：‘“世间有十方”者，意谓于轮围世界中有十种十方区域。于彼区域中，行者、去者无有终点，此其义也。于转轮王时，于我所至之处或方分中，于佛刹土，佛之境域无量、无数。“光明被称扬”者，意谓彼时，即转轮王时，我之光明，即轮宝、摩尼宝等之光明，成双成对，运载光芒、放射光芒，被称扬、显现。于此期间，于万千轮围世界之间，光网，即光蕴，光明广大而众多，（偈中bhave意为）曾有，此其义也。’于此，因第一偈前半为一句，故说其义为‘世间有十方……无有终点’。因第一偈后半之义包含于第二偈中，故说其义为‘于转轮王时……无量……光明被称扬……曾有’。是故当知，‘无量’一词乃第二偈中‘光明’一词的修饰语。”

Jinālaṅkāraṭīkāyaṃ pana evamassa sabbadhammesu appaṭihata ñāṇācāraṃ dassetvā idāni loke tādisassa aññassa abhāvaṃ dassento āha.

“于《胜者庄严》(Jinālaṅkāra)复注中，如是显示其于一切法无碍之智行后，今为显示世间无有如彼者，而说：”

‘‘Anantasattesu ca lokadhātusu,Ekova sabbepi samā na tenā’’ti.

“于有无量众生之诸世界中，唯彼独一，一切无与等同。”

Tattha anantalokadhātūsu ekekissaṃ lokadhātuyā anantasattesu tena tathāgatena samo ekopi natthi. Sace eko pana samo na bhaveyya. Sabbe sattā ekajjhaṃ hutvā samā bhaveyyunti ce. Tathāpi natthi, sabbe ekajjhaṃ hutvāpi iminā ekakena samā na hontīti adhippāyoti [Pg.147] vuttaṃ. Ettha ca anantalokadhātusūtiādinā ito cakkavāḷato aññesu anantacakkavāḷesu aññesaṃ buddhānaṃ abhāvaṃ dasseti. Evaṃ pana mayā pathavojaṃ uddharitvā dassito viya dassitehi atidaḷhatarehi sādhakavacanehi ito cakkavāḷato aññacakkavāḷesu buddhā uppajjantīti micchāvādo sūriyo andhakāraṃ paṭihanati viya paṭihaniyati apaniyatīti saddhahakaṃ daṭṭhabboti.

于此，于无量世界(lokadhātu)中，于每一世界之无量有情中，无一能与彼如来相等。若说单个有情尚不能相等，一切有情聚集一起就能相等吗？即便如此，亦不能。其意为：纵使一切有情聚集一起，亦不能与此唯一者（如来）相等。此处，以“于无量世界中”等语，表明在此轮围世界(cakkavāḷa)之外的无量轮围世界中，无有他佛。又，如我所举大地之精华为例，以如是所示极其坚实之论证，“在此轮围世界之外的其他轮围世界中，有诸佛出世”之邪说，如日破暗，被破除、被消灭。此理当信受而知。

Munindakkoti muninda akkoti padacchedo. Buddhādiccoti attho. Sabbadhamme manati jānātīti muni. Manadhātu ñāṇe i. Makāre assuttaṃ. Atha vā munāti sabbadhamme saka sāmaññalakkhaṇādinā paṭivijjhatīti muni. Munati hitāhitaṃ paricchindatīti vā muni, bhagavā. Munadhātu paṭivijjhane, catusaccadhamme munāti jānātīti vā monaṃ. Catumaggañāṇaṃ. Vuttañhi saṃyuttaṭṭhakathāyaṃ ‘‘monanti catumaggañāṇaṃ. Tañhi munātīti monaṃ, catusaccadhamme jānātīti attho’’ti. Monaṃ assa atthīti muni, bhagavā. Muni ca so indati veneyyasatte dhammena abhibhavati indo cāti munindo, bhagavā. Atha vā munīnaṃ pañcamunīnaṃ indoti munindo, bhagavā. Na kamati na gacchati pādena attano puññajavimānena gacchatīti akko, ādicco. Napubba kamudhātu gatiyaṃ kvi. Dhātvantalopo. Kassa dvittaṃ. Atha vā yugandharubbedhappamāṇe ākāse arati gacchatīti akko. Aradhātu gamane kapaccayo. Kassa dvittaṃ. Taṃ taṃ rāsito taṃ taṃ rāsiṃ arati yātīti vā akko. Atha vā mahantajutatāya akkiyati abhitthaviyati tappasannehi janehīti akko, ādicco. Akkadhātu thavane a. Munindo ca so akko cāti munindakko, akko ādicco viya vā munindoti munindakko, buddho. Yathā hi sūriyo attano [Pg.148] sahassaraṃsiyā ekacakkavāḷe timirandhakāraṃ vidhametvā dine dine navayojanasatasahassappadesaṃ koṭisahassappadesaṃ vā dasadisaṃ vā obhāsetvā virocamāno carati, evameva bhagavāpi attano saddhammaraṃ siyā buddhakkhettabhūtesu dasasahassacakkavāḷesu vineyyānaṃ avijjandhakāraṃ vidhametvā dine dine tasmiṃ tasmiṃ disābhāge veneyyasattasamūhaṃ catusaccadhammobhāsena jotayamāno virocanaṃ caratīti ṭhānānurūpaṃ munindakkoti thometi. Ayaṃ samāsopamā hīnūpamāti daṭṭhabbā.

`Munindakko`一词，是`muninda`与`akko`的分解，意为佛日。了知一切法，故为牟尼(muni)。或，以自相、共相等彻知一切法，故为牟尼。或，能辨别利害，故为牟尼，即世尊(bhagavā)。或，了知四圣谛法之智为默那(mona)，即四道智。如《相应(saṃyutta)义注(aṭṭhakathā)》所说：“默那即四道智。因其能了知，故称默那，意为了知四圣谛法。”具有此默那者，即是牟尼，即世尊。彼既是牟尼，又以法降伏所化有情而为之主(inda)，故为牟尼主(muninda)，即世尊。或，为五种牟尼之主，故为牟尼主，即世尊。不以足行(na kamati)，而以其福德所生之天宫而行，故为`akko`（日）。或，于持双山(Yugandhara)高度之空中行，故为`akko`。或，从彼星宿(rāsi)去至彼星宿，故为`akko`。或，因其光芒盛大，为心悦者所称赞，故为`akko`，即日。彼既是牟尼主，又是日，故为`munindakko`；或，如日之牟尼主，故为`munindakko`，即佛陀。譬如，日轮以其千光，于一轮围世界中驱散幽暗，日日照耀十万由旬之地，辉煌运行；同样地，世尊亦以其正法之光，于作为佛土的一万个轮围世界中，驱散所化有情的无明之暗，日日以四圣谛法之光，照耀彼彼方位的所化有情众，使其明亮，辉煌而行。故依此境，赞为“牟尼日”。当知此是复合喻(samāsopamā)及劣喻(hīnūpamā)。

Suddheti rāgādimalehi visuddhe. Sujjhati visujjhatīti suddho, tibhavo. Sudhadhātu soceyyeti. Tibhava kuhareti tibhavasaṅkhātakamalasare. Kamalasaraṃ viya tibhavasmiṃ vā bhavanti sattā etthāti bhavo. Bhūdhātu sattāyaṃ ṇa. Tayo bhavā tibhavā, kāmarūpārūpabhūmi labbhati. Kuṃ vuccati udakaṃ, taṃ haratīti kuharo. Kupubbaharadhātu haraṇe a. Tayo bhavā ca te kuharo cāti tibhavakuharo, kuharo viya tayo bhavāti vā tathā. Tasmiṃ tibhavakuhare. Kamala kathitanti uppalanti kathetabbaṃ kaṃ jalaṃ alayati vibhūsayatīti kamalaṃ, uppalaṃ. Kaṃsaddūpapada aladhātu vibhūsane a. Atha vā kamiyati icchiyatīti kamalaṃ. Kamudhātu icchāyaṃ alapaccayo. Kamalanti uppalanti kathiyatīti kamalakathitaṃ. Vineyyappāṇoghanti vineyyapāṇaoghanti padavibhāgo. Vinetabbasattasamūhanti attho. Vinetabbo dametabbo satthārāti vineyyo, satto. Vipubbanidhātu damane ṇyo. Paṇanti jīvanti sattā anenāti pāṇaṃ, jīvitindriyaṃ. Paṇadhātu jīvāyaṃ ṇa. Taṃ assa atthi tasmiṃ vā vijjatīti pāṇo, satto. Assatthitaddhite ṇapaccayo. Vineyyo ca so pāṇo cāti vineyyappāṇo. Avayavena [Pg.149] saha hanati gacchati pavattatīti ogho, samūho. Avapubba hanadhātu gatiyaṃ ṇo. Avassa o. Hanassa gho. Vineyyappāṇānaṃ ogho samūhoti vineyyappāṇogho, taṃ.

`Suddhe`ti，于离贪等垢而清净者。清净、极清净，故为`suddho`。`sudha`词根为清净义。`Tibhavakuhare`ti，于名为三有(tibhava)之莲池中。或，有情于此中存在(bhavanti)，故为有(bhava)。三有(tibhava)即欲界、色界、无色界。`kuṃ`意为水，能持水，故为`kuhara`（窟）。三有即是窟，故为三有窟；或如窟之三有，亦然。于彼三有窟中。`Kamala kathitan`ti，当说为优钵罗(uppala)。`kaṃ`即水(jala)，`alayati`即庄严，能庄严水，故为`kamalaṃ`（莲花），即优钵罗。或，被希求、被喜爱，故为`kamalaṃ`。莲花(kamala)即优钵罗(uppala)，如是说，故为`kamalakathitaṃ`。`Vineyyappāṇoghan`ti，此词分解为`vineyyapāṇa`与`ogha`，意为所化有情大众。应被导师调伏、教导，故为`vineyyo`（所化），即有情。有情依此而活(paṇanti)，故为`pāṇaṃ`（命），即命根(jīvitindriya)。其有此命，或此命于其身中存在，故为`pāṇo`（有命者），即有情。`vineyyo`（所化）与`pāṇo`（有情）复合，为`vineyyappāṇo`。与其部分一同冲击、行进、流动，故为`ogho`（流），即大众。所化有情之流，即大众，故为`vineyyappāṇogho`，指彼大众。

Dhammaraṃsivarehīti uttamadhammasaṅkhātaraṃsīhi. Ettha ca dhammoti yathānusiṭṭhaṃ paṭipajjamāne satte catūsu apāyesu vaṭṭadukkhesu ca apatamāne katvā dhāretīti dhammo. Dharadhātu dhāraṇe rammapaccayo. Dhāreti ca apāyādinibbattakakilesaṃ viddhaṃsetīti attho. Caturiyamaggo ca nibbānañca nippariyāyato labbhati. Kasmā, ariyamaggassa kilesānaṃ samucchedappahānavasena samucchedakattā, nibbānassa ca nissaraṇappahānavasena tassa ārammaṇabhāvaṃ patvā tadatthasiddhihetuttā. Caturiyaphalañca pariyattidhammo ca pariyāyato labbhati. Kasmā, phalassa maggena viddhaṃsi tabbānaṃ kilesānaṃ paṭippassambhanappahānavasena maggānukūlappa vattattā. Pariyattidhammassa ca tadaṅgappahānavasena tadadhigama hetuttā. Atha vā kilese dhunāti kampati calati viddhaṃsetīti dhammo, caturiyamaggo. Dhunadhātu kampane rammo. Ariyehi dhāriyati paṭivijjhiyati sacchikariyati ārammaṇa karaṇavasenāti dhammo, nibbānaṃ. Dharadhātu ñāṇe. Dhaṃseti paṭippassambheti maggappahīnakilesavāsananti dhammo, ariyaphalaṃ. Dhaṃsadhātu viddhaṃsane. Attano sabhāvaṃ dhāreti ca dhāriyati ca paṇḍitehi na bālehīti dhammo, pariyattidhammo. Dhammo ca dhammo ca dhammo ca dhammo cāti dhammo eka sesanayena, dasavidho dhammo labbhati. Vuttañhetaṃ chattavimāne –

“以最胜法光”(Dhammaraṃsivarehi)，是指以名为最胜法的诸光明。于此，所谓“法”(dhamma)，是因其能执持依教奉行的有情，使之不堕于四恶趣及轮回之苦，故名为“法”。词根“dhar”用于“执持”义，加“ramma”后缀。其义为：它执持（有情），并摧毁能产生恶趣等的烦恼。四圣道与涅槃是就第一义而得名。为何？因圣道以断尽的方式舍断诸烦恼，而涅槃以出离舍断的方式，作为圣道的所缘，是成就其义的因。四圣果与教理法是就引申义而得名。为何？因圣果以镇伏舍断的方式平息了已被圣道所摧毁的烦恼，且随顺圣道而转起；而教理法以支分舍断的方式，是证得（道果）的因。又或者，“法”(dhamma)是能摇动、震动、摧毁烦恼者，此指四圣道。词根“dhun”用于“震动”义，加“ramma”后缀。“法”(dhamma)是被圣者所执持、通达、亲证、作为所缘者，此指涅槃。词根“dhar”用于“智”义。“法”(dhamma)是能摧毁、平息已被圣道舍断的烦恼习气者，此指圣果。词根“dhaṃs”用于“摧毁”义。“法”(dhamma)是能执持自性，且被智者而非愚者所执持者，此指教理法。法、法、法与法，依一存余法，而得十种法。如《伞盖天宫事》(Chattavimāna)中所说——

‘‘Rāgavirāgamanejamasokaṃ,Dhammamasaṅkhatamappaṭikūlaṃ;

Madhuramimaṃ paguṇaṃ suvibhattaṃ,Dhammamimaṃ saraṇattamupehī’’ti.

“离贪、无动、无忧，法乃无为、无逆；此法甘美、具德、善分别，汝当归依此法。”

Ayaṃ [Pg.150] panettha yojanā. Māṇava rāgavirāgaṃ rāgavigataṃ imaṃ dhammaṃ maggadhammañca anejaṃ ejāsaṅkhātataṇhāvirahitaṃ asokaṃ sokavirahitaṃ imaṃ dhammaṃ phaladhammañca, asaṅkhataṃ saṅkhatavirahitaṃ imaṃ dhammaṃ nibbānadhammañca. Appaṭikūlaṃ avirodhanaṃ madhuraṃ atthabyañjana sampannattā madhuraṃ, paguṇaṃ pakaṭṭhaguṇaṃ suvibhattaṃ suṭṭhu vibhajitabbaṃ, imaṃ dhammaṃ pariyattidhammañca saraṇattaṃ saraṇabhāvaṃ upehi upagacchāhīti.

此处是其结构：青年啊，离贪，即远离贪欲，此法即是道法；无动，即远离名为渴爱的动摇，与无忧，即远离忧愁，此法即是果法；无为，即远离有为，此法即是涅槃法；无逆，即无抵触；美妙，因其义理与文辞具足而美妙；具德，即具卓越功德；善分别，即应善加分别，此法即是教理法；你当趋向此法，以之为归依处。

Ettha hi kāmarāgādibhedo sabbopi rāgo virajjati pahiyati etenāti rāgavirāgoti maggo kathito. Ejāsaṅkhātāya taṇhāya antonijjhānalakkhaṇassa ca sokassa taduppattiyā sabbaso parikkhīṇattā anejama sokanti phalaṃ kathitaṃ. Kenaci paccayena asaṅkhatattā dhammamasaṅkhatanti nibbānaṃ kathitaṃ. Avirodhadīpanato pana atthabyañjanassa sampannatāya pakaṭṭhaguṇavibhāvanato suṭṭhu vibhajitattā ca appaṭikūlantiādinā sabbopi pariyatti dhammo kathito. Vuttañhi tadaṭṭhakathāyaṃ ‘‘ettha hi rāgavirāganti maggo kathito. Anejamasokanti phalaṃ. Dhammamasaṅkhatanti nibbānaṃ. Appaṭikūlaṃ madhuramimaṃ paguṇaṃ suvibhattanti piṭakattayena vibhattā sabbadhammakkhandhā’’ti. Idha pana sāmaññato dasavidho dhammo. Visesato pana pariyatti dhammo adhippeto. Kasmā, subodhesīti vuccamānattā. Raṃsīti rasiyanti assādiyantīti raṃsī, rasanti assādenti sattā etāyāti vā raṃsī, rasadhātu assādane a ca ī ca. Atha vā rasiyati sinehiyati taṃ janehīti raṃsī. Rasadhātu sinehe. Niggahītāgamo.

于此，以之远离、舍断一切欲贪等类别的贪，故说为“离贪”，即是道。因名为“动摇”的渴爱，以及具有内在燃烧特征的忧愁，其生起已完全灭尽，故说为“无动无忧”，即是果。因不被任何因缘所造作，故说为“无为法”，即是涅槃。又因其开示无违逆、义理与文辞圆满、彰显卓越功德、善加分别，故以“无逆”等语宣说了一切教理法。如其义注中所说：“于此，离贪是道，无动无忧是果，无为法是涅槃。无逆、甘美、具德、善分别，是指以三藏分别的一切法蕴。”此处总说有十种法，但特指教理法。为何？因经中说“善令觉悟”(subodhesi)故。“光”(raṃsī)，因其被品味、被享用，故为“光”；或众生以之品味、享用，故为“光”。词根“ras”用于“享用”义，加“a”和“ī”后缀。又或者，它被人们所喜爱、所亲近，故为“光”。词根“ras”用于“喜爱”义。此为鼻音增益(niggahītāgamo)。

Varoti uttamo, varitabbo patthitabboti varo, varati nivāreti hīnanti vā varo. Varadhātu patthane nivāraṇe vā a. Dhammo ca so raṃsi cāti dhammaraṃsi, dhammassa vā raṃsi dhammaraṃsi. Ayaṃ pana samāso abhedūpacārena vutto[Pg.151]. Varo ca so dhammaraṃsi cāti dhammaraṃsivaro, tehi dhammaraṃsivarehi. Subodhesīti catusaccadhammaṃ paṭivijjhayamānena suṭṭhu pabodhesi vikāsetīti attho. Yathā hi sūriyo attano raṃsiyā phusayitvā kuhara saṅkhāte sare jātaṃ uppalaṃ vikāseti, evameva bhagavāpi attano dhammadesanāsaṅkhātaraṃsiyā kamalasarasaṅkhāte bhavattaye vasantaṃ puññūpanissayaṃ paṭivijjhārahaṃ kamala saṅkhātaṃ vineyyappāṇoghaṃ catusaccadhammaṃ paṭivijjhayamāno phaladhammena pabodhesi vikāsetīti vuttaṃ hoti.

“最胜”(varo)，即“至上”(uttamo)；或因其应被希求、应被愿求，故为“最胜”；又或因其能阻止下劣者，故为“最胜”。词根“var”用于“愿求”或“阻止”义，加“a”后缀。此法亦是光，故为“法光”(dhammaraṃsi)；或法之光，故为“法光”。此复合词是以无差别譬喻(abhedūpacāra)而说。此法光亦是最胜，故为“最胜法光”(dhammaraṃsivaro)，（经中作具格）为“以诸最胜法光”(dhammaraṃsivarehi)。“善令觉悟”(subodhesi)，是说令（弟子）彻知四圣谛法，而善能令其觉悟、开显。譬如太阳以自身的光芒触及生于名为“洞穴”(kuhara)之湖中的莲花，使其绽放；同样地，世尊亦以其名为“说法”的光芒，令居住在名为“莲池”(kamalasara)的三有中、具足福德依止、堪能通达、名为“莲花”(kamala)的应调伏众生洪流，彻知四圣谛法，并以果法使之觉悟、开显，此即所说之义。

Byāpitakkittinañcāti tiloke patthaṭaparikittanaṃ. Sīlādiguṇehi patthaṭathutighosikanti attho. Casaddo cettha padapūraṇamattoyeva. Visesena vividhaṃ vā āpati vaḍḍhatīti byāpito. Vipubbaāpadhātu byāpane vaḍḍhane vā ta. Byāpanaṃ vā byāpitaṃ. Kittiyate abhitthaviyate kittinaṃ. Bhāvasādhanoyaṃ. Thutikriyā labbhati. Kittiyati abhitthaviyati devamanussehīti kittinaṃ, thutighoso. Kittadhātu abhitthavane yu. Byāpito patthaṭo kittano thutighoso yassa soti byāpitakkittino, munindakko. Taṃ. Bhagavato hi tiloke devamanussehi sīlādiguṇehi ca arahaṃ sammāsambuddhotyādīhi guṇehi ca thomito kittisaddo yāva bhavaggaṃ abbhuggacchatīti byāpitakkittinanti thometīti vuttaṃ hoti.

“遍扬名声者”(Byāpitakkittinañcā)，即其赞誉在三界中广传。其意是，由戒等功德而广传的赞叹之声。此处的“ca”字仅为补足音节。“遍扬”(byāpito)，意为特别地、以各种方式增长。由前缀“vi”和词根“āpa”构成，用于“遍布”或“增长”之义。或作“byāpanaṃ”、“byāpitaṃ”。称“名声”(kittinaṃ)，即被称颂、被赞美。此为表示行为的名词(bhāvasādhana)，可得“赞叹的行为”之义。“名声”(kittinaṃ)，是指被天人所称颂赞美，即赞叹之声。“称扬”(kitt)词根有称扬之意。其赞叹之声广传者，即是“遍扬名声者”(byāpitakkittino)，也就是牟尼王(munindakko)。对他(Taṃ)。因为世尊在三界中，凭借戒等功德以及“阿罗汉”(arahaṃ)、“正等觉者”(sammāsambuddho)等功德，而被天人所赞叹，其名声上达有顶天(bhavagga)，故称“遍扬名声者”，即是被赞叹之意。

Tilokekaccakkhunti tiloke ekacakkhūti padacchedo. Kāmarūpa arūpasaṅkhātānaṃ tilokānaṃ ekaṃ paññācakkhubhūtanti attho. Tayo lokā tilokaṃ. Tassa cakkhu viya eka bhūtaṃpaññācakkhu yassa soti tilokekaccakkhu, munindakko. Ettha ca ekacakkhusaddassa lopo hoti brahmassarotiādīsu viya. Atha vā tilokassa ekaṃ paññācakkhuṃ bhūto pattoti tilokekaccakkhu, munindakko. Tilokekaccakkhubhūtanti vattabbe chandānurakkhaṇatthaṃ bhūtasaddalopaṃ katvā [Pg.152] tilokekaccakkhunti vuttaṃ. Atha vā tilokassa ekabhūto paññācakkhu hutvā sabbadhamme cakkhati passatīti tilokekaccakkhu, munindakko. Taṃ. Bhagavā hi paññācakkhu mayattā sattesu ca taduppādanato tilokassa cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto hoti. Vuttañhi madhupiṇḍikasutte ‘‘so hāvuso bhagavā jānaṃ jānāti, passaṃ passati cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato’’ti. Tasmā tilokekaccakkhunti thometi.

“三界唯一眼”(Tilokekaccakkhuṃ)，即“三界之唯一眼”(tiloke ekacakkhu)的词语分解。其义是，作为欲界、色界、无色界三界的唯一慧眼。他拥有如同三界之眼的唯一慧眼，故为‘三界唯一眼’，也就是牟尼王(munindakko)。此处在复合词的构成中有省略，如同“brahmassaro”(梵音)等词的构成一样。或者说，成为三界唯一慧眼并已证得者，即是“三界唯一眼”，也就是牟尼王。本应说“tilokekaccakkhubhūtaṃ”(成为三界唯一眼)，但为了随顺韵律而省略“bhūta”一词，故说“tilokekaccakkhuṃ”。又或者说，作为三界的唯一慧眼，能见一切法，故称“三界唯一眼”，也就是牟尼王。对他(Taṃ)。因为世尊以慧眼为体，且能令众生生起慧眼，故成为三界之眼、智、法、梵。如《蜜丸经》(Madhupiṇḍikasutta)中所说：“贤友，那位世尊知而知，见而见，是眼、是智、是法、是梵，是说者、宣说者、义理的引导者、不死的施与者、法主、如来。”因此赞叹为“三界唯一眼”。

Dukhamasahananti puthujjanehi atidukkhamitaṭṭhānaṃ khamanaṃ. Puthujjanehi dukkhena kasirena khamitabbanti dukhamaṃ, iṭṭhāniṭṭhādi ārammaṇaṃ. Dukkhamanti vattabbe gajjabandhattā chandānurakkhaṇatthaṃ kakāralopaṃ katvā dukhamanti vuttaṃ. Taṃ sahati khamatīti dukhamasahano, munindakko. Sahadhātu parisahane yu. Taṃ dukhamasahanaṃ. Bhagavā hi puthujjanehi sudukkhamitaṃ iṭṭhā niṭṭhādiārammaṇaṃ sītuṇhādiṃ lābhālābhayasāyasa nindapasaṃsasukhadukkhasaṅkhātaṃ lokadhammañca ativiya khamati adhivāseti, tasmā dukhamasahananti thometi.

“能忍难忍者”(Dukhamasahanaṃ)，即忍耐凡夫极难忍耐之事。凡夫须以痛苦、艰难而忍耐之事，即是‘难忍’(dukhamaṃ)，也就是可意与不可意等所缘。本应说“dukkhamaṃ”，但因文体格律，为随顺韵律而省略“ka”字，故说“dukhamaṃ”。能忍耐彼事者，即是‘能忍难忍者’(dukhamasahano)，也就是牟尼王(munindakko)。词根‘sah’用于‘忍受’(parisahane)之义。对他(Taṃ)，能忍难忍者。因为世尊能极度忍耐、承受凡夫极难忍耐的可意与不可意等所缘，以及寒热、得失、声誉与不誉、讥毁与称誉、乐与苦等所谓的世间法(lokadhamma)，故赞叹他为‘能忍难忍者’。

Mahesinti mahantaṃ sīlakkhandhādiṃ pariyesamānaṃ mahantaṃ nibbānaṃ gavesamānaṃ vā mahante sīlakkhandhādike esati gavesati pariyesatīti mahesī, munindakko. Mahantasaddūpa pada esadhātu gavesane ī. Vuttañhi mahāniddese ‘‘mahesīti mahesī. Bhagavā mahantaṃ sīlakkhandhaṃ esi gavesi pariyesīti mahesī. Mahantaṃ samādhikkhandhaṃ mahantaṃ paññākkhandhaṃ mahantaṃ vimuttikkhandhaṃ mahantaṃ vimuttiñāṇadassanakkhandhaṃ esī gavesī pariyesīti mahesī’’ti. Mahante sattatiṃsabodhipakkhiya dhamme esati gavesatīti vā mahesī, mahantaṃ nibbānaṃ esati gavesatīti vā mahesī. Vuttañhi mahāniddese ‘‘mahante satipaṭṭhāne mahante sammappadhāne mahante iddhipāde mahantāni indriyāni [Pg.153] mahantāni balāni mahante bojjhaṅge mahantaṃ ariyaṃ aṭṭhaṅgikaṃ maggaṃ mahantaṃ paramatthaṃ amataṃ nibbānaṃ esī gavesī pariyesīti mahesī’’ti. Atha vā mahesakkhehi sattehi esiyati gavesiyati pariyesiyati amhākaṃ kahaṃ buddhoti mahesī. Vuttañhi mahāniddese ‘‘mahesakkhehi vā sattehi esito gavesito kahaṃ buddho’’tyādi. Taṃ mahesiṃ. Tanti munindakkaṃ. Ahaṃ sirasā namāmīti sambandho.

“大仙”(Mahesiṃ)是指，寻求广大的戒蕴等，或追求广大的涅槃；或于广大的戒蕴等中寻觅、追求、寻求，故称“大仙”，也就是牟尼王(munindakko)。由前缀词“mahanta”(大)和词根“esa”(寻求)构成，用于“寻求”之义。如《大义释》(Mahāniddesa)中所说：“大仙即是大仙。世尊寻求、追求、寻觅广大的戒蕴，所以称为大仙。寻求广大的定蕴、广大的慧蕴、广大的解脱蕴、广大的解脱知见蕴，所以称为大仙。”或者说，寻求三十七菩提分法，或寻求广大的涅槃，所以称为“大仙”。如《大义释》中所说：“寻求广大的念处、广大的正勤、广大的神足、广大的根、广大的力、广大的觉支、广大的圣八支道、广大的第一义、不死的涅槃，所以称为大仙。”又或者说，被大威德的众生所寻求、追寻：“我们的佛陀在哪里？”故称“大仙”。如《大义释》中所说：“或被大威德的众生所寻求：‘佛陀在哪里呢？’等等。”那位大仙(Taṃ mahesiṃ)，即是牟尼王(munindakkaṃ)。与“我以头顶礼”(ahaṃ sirasā namāmi)相连接。

Ayaṃ panettha saṅkhepayojanā. Dayudayaruṇo mahākaruṇāsaṅkhātaudayapabbatuggatasūriyāruṇo, udayapabba tato uggatasūriyāruṇo viya mahākaruṇā vā, ñāṇa vitthiṇṇabimbo sabbaññutañāṇasaṅkhāto vitthāraparimaṇḍalo, vitthāracakkavāḷamaṇḍalaṃ viya vipulārammaṇasabbaññutañāṇavā, eko asahāyo ekabuddhabhūto, yo yādiso munindakko buddhādicco suddhe rāgādimalehi visuddhe tibhava kuhare tibhavasaṅkhātakamalasare, kamalakathitaṃ uppalanti kathetabbaṃ, vineyyappāṇoghaṃ vinetabbasattasamūhaṃ, dhammaraṃ sīvarehi uttamadhammasaṅkhātaraṃsīhi, subodhesi catusaccadhammaṃ paṭivedhayamānena suṭṭhu pabodhesi vikāsesi, byāpitakkittinaṃ tiloke patthaṭaparikittanaṃ, sīlādiguṇehi patthaṭathutighosikaṃ vā, tilokekaccakkhuṃ kāmarūpaarūpa saṅkhātānaṃ tilokānaṃ ekaṃ paññācakkhubhūtaṃ, dukhamasahanaṃ puthujjanehi atidukkhamitaṭṭhānaṃ khamanaṃ, mahesiṃ mahantaṃ sīlakkhandhādiṃ pariyesamānaṃ mahantaṃ nibbānaṃ gavesamānaṃ vā, taṃ munindakkaṃ ahaṃ sirasā namāmi vandāmīti.

此中是简要释义：“大悲是黎明之霞”，即名为大悲的、从东山升起的太阳之霞。“智慧是广阔的光轮”，即名为一切知智的广阔圆轮，拥有如广大轮围山般以无量为所缘的一切知智。“独一”，即无侣伴，已成独一之佛。彼牟尼王、佛日，在清净无染、远离贪等垢的三有洞窟，即名为三有的莲池中——所说的莲花，应被理解为青莲——对于应调伏的有情众，以名为胜法的光芒，善令觉悟，即令其了悟四谛法而觉醒、绽放。其声誉遍满三界，或其赞誉之声因戒等功德而传扬。他是欲界、色界、无色界三界唯一的慧眼。能忍耐凡夫极难忍耐之处。他是寻求伟大的戒蕴等，或寻求伟大涅槃的大仙。我以头顶礼敬彼牟尼王佛日。

Vīsatimavandanagāthāvaṇṇanā samattā.

第二十礼敬偈释义圆满。

21.

21.

Yo [Pg.154] jino anekajātiyaṃ saputtadāramaṅgajīvitampi;

Bodhipemato alaggamānaso adāsiyeva atthi kassa;

Dānapāramiṃ tato paraṃ apūri sīlapāramādikampi;

Tāsamiddhiyopayātamaggataṃ tamekadīpakaṃ namāmi.

彼胜者，在无数生中，因对菩提之爱而心无执著，甚至将儿子、妻子、肢体与生命施予了有求之人；此后，他圆满了布施波罗蜜，以及戒波罗蜜等。我礼敬那位以诸波罗蜜之成就达到至高境界、世间唯一的明灯。

21. Evaṃ vīsatimāya gāthāya munindakkaṃ vanditvā idāni pubbe anekajātiyaṃ bodhisattakāle jīvitapariccāgādīhi ca dānādidasapāramiyo pūrentehi guṇehi ca thometvā jinaṃ vanditukāmo yo jino tyādimāha. Ayaṃ pana raja raja raja gaṇehi ca garulahūhi ca racitattā vīsatakkharehi lakkhitā vuttagāthāti daṭṭhabbā. Vuttañhi vuttodaye ‘‘vutta mīdisantu nāmato rajā rajā rajā garullahū cā’’ti.

21. 如是以第二十偈礼敬牟尼王后，如今作者欲以胜者过去无数生中，于菩萨时期舍弃生命等，圆满布施等十波罗蜜的功德来赞颂，故说“彼胜者”等偈。此偈由raja格、raja格、raja格及重、轻音节所构成，以二十音节为特征，当知是Vutta偈。诚如《韵律学》(Vuttodaya)中所说：“由raja格、raja格、raja格及重、轻音节所成者，名为Vutta偈。”

Ayaṃ panettha yojanā. Yassaṃ paṭipādaṃ rajā rajagaṇā ca rajā rajagaṇā ca rajā rajagaṇā ca garullahū ca ce siyyuṃ, īdisantu īdisaṃ pana gāthā nāmato nāmena vuttaṃ vutta gāthā nāmāti.

此中释义如下：若于偈颂中，每句皆有raja格、raja格、raja格及重、轻音节，则此偈颂依其名称，名为Vutta偈。

Tattha pana yo jinoti yo buddho. So hi devaputtakilesābhisaṅkhārakhandhamaccuvasena pañcamāre ajini jināti jinissatīti jinoti vuccati. Nanu ca buddhasāvakāpi pañcamāre jinattā jinā nāmāti ce. Na bhagavato parūpa nissayavirahaniratisayavasena pañcamārajinattā bhagavāyeva jino nāmāti. Vuttañhi dhātukathāmūlaṭīkāyaṃ –

于此，“彼胜者”(yo jino)即是佛陀。他已战胜、正战胜、将战胜天子魔、烦恼魔、行魔、蕴魔、死魔这五魔，故被称为“胜者”。若问：佛陀的声闻弟子们也战胜了五魔，不也应被称为“胜者”吗？不然。因为世尊不依赖他人，并以无上方式战胜五魔，故唯有世尊被称为“胜者”。诚如《界论根本注》(Dhātukathāmūlaṭīkā)中所说：

‘‘Tattha balavidhamana visayātikkamavasena devaputtamārassa, apavattikaraṇavasena kilesābhisaṅkhāramārānaṃ, samudayappahānapariññāvasena khandhamārassa, maccumārassa, ca bodhimūle eva bhañjitattā parūpanissayarahitaṃ niratisayaṃ taṃ bhañjanaṃ upādāya bhagavāeva mārabhañjanoti thomito’’ti.

“在此，由于以摧毁其力、超越其境的方式（战胜）天子魔，以令不再生的方式（战胜）烦恼魔与行魔，以断除其集、遍知其理的方式（战胜）蕴魔与死魔，（世尊）于菩提树下即已破魔，以此不依赖他人、无与伦比的破魔之功，唯有世尊被赞颂为‘破魔者’。”

Anekajātiyanti [Pg.155] anekasaṃsārabhave. Ettha hi ayaṃ jātisaddo anekattho. Tathā hesa ekampi jātiṃ dvepi jātiyoti ettha bhave āgato. Atthi visākhe nigaṇṭhā nāma samaṇajātīti ettha nikāye. Tiri nāma tiṇajāti nābhiyā uggantvā nabhaṃ āhacca ṭhitā ahosīti ettha paññattiyaṃ. Jāti dvīhi khandhehi saṅgahitāti ettha saṅkhatalakkhaṇe. Yaṃ mātukucchiyaṃ paṭhamaṃ cittaṃ uppannaṃ paṭhamaṃ viññāṇaṃ pātubhūtaṃ. Tadupādāya sāvassa jātīti ettha paṭisandhiyaṃ. Sampatijāto ānanda bodhisattoti ettha pasūtiyaṃ. Anupakuṭṭho jātivādenāti ettha kule. Yatohaṃ bhagini ariyāya jātiyā jātoti ettha ariyasīle. Idha panāyaṃ bhave vattati. Tasmā anekasaṃsārabhaveti attho viññātabbo. So hi jāyati yoni gatiādi vibhāgoti jātīti vuccati. Atha vā jāyanti nibbattanti ettha khandhādayoti jāti, bhavo. Janidhātu nibbattaneti. Na ekā anekā, anekā ca sā jāti cāti aneka jāti. Tassaṃ anekajātiyaṃ.

“于无数生中”(Anekajātiyaṃ)，即于无数轮回之有中。于此，“生”(jāti)一词有多义。如“一生、二生”，此处指“有”。又如“毘舍佉(Visākhā)，有名为尼乾陀(Nigaṇṭha)的沙门种”，此处指“部派”。又如“名为提利(Tiri)的草种，从肚脐长出，触及天空而立”，此处指“施设”。又如“生为二蕴所摄”，此处指“有为相”。又如“于母胎中，初心生起，初识显现，由此而有彼之生”，此处指“结生”。又如“阿难(Ānanda)，菩萨今已诞生”，此处指“生产”。又如“不因种姓之说而受轻蔑”，此处指“家系”。又如“贤妹，我生于圣种”，此处指“圣戒”。然于此处，此词用于“有”。是故，当知其义为“于无数轮回之有中”。彼因生于胎、趣等分别中，故被称为“生”。或因诸蕴于此中出生、生起，故为“生”，即“有”。“生”(jan)的词根义为“产生”。非一为“无量”，无量而又为生，故为“无数生”。于此“无数生”中。

Saputtadāranti puttena ca bhariyāya ca sahitaṃ. Attano kulaṃ punāti pavati sodhetīti vā putto. Pudhātu pavane ta. Mātāpitūnaṃ manaṃ pūretīti vā putto. Pūradhātu pūraṇe ta. Putto ca dhītā ca putto. Virūpeka sesoyaṃ. Sāmikena dhariyateti dāro. Dharadhātu dhāraṇe ṇo. Dhassa do. Atha vā purisena bhogaṃ dīyatīti dāro. Dādhātu dāne rapaccayo. Dākucchitā kārena purisena ramiyati etthāti vā dāro, bhariyā. Dāpubbaramudhātu ramane kvi. Dāsaddo kucchitattho. Abhidhānaṭīkāyaṃ pana ‘‘dārayante yenāti dāro, dara vidāraṇe. Akattari ca kārake saññāyaṃ ṇo’’ti vuttaṃ. Putto ca dāro ca puttadāro. Samāhāradvandepi hi [Pg.156] pulliṅgaṃ icchanti ācariyā. Tena saha vattati yassāti saputtadāro, puttadārapariccāgo. Taṃ saputtadāraṃ. Aṅgajīvitampīti hatthapādakaṇṇanāsacakkhādisarīrāvayavañca jīvitindriya paṭibaddhasakalasarīrañca aṅgati gacchati kāyeti aṅgo, cakkhādisarīrāvayavo. Agidhātu gatiyaṃ a. Jīvanti sattā etenāti jīvitaṃ, jīvitindriyaṃ. Jīvadhātu pāṇadhāraṇe ta. Aṅgo ca jīvitañca aṅgajīvitaṃ. Ettha ca pisaddo sampiṇḍanattho. Tena dhanaraṭṭhapariccāgaṃ sampiṇḍeti. Vuttañhi sīlakkhandhaṭṭha kathāyaṃ –

“有子女妻子者”(Saputtadāraṃ)是指与子女和妻子共同生活者。“子”(putto)能净化自己的家族，故名“子”(源自词根pū，义为“净化”)。或者说，“子”能使父母的心意得到满足，故名“子”(源自词根pūra，义为“满足”)。儿子和女儿合称亦为“子”，此为异形一存之例。“妻”(dāro)的意思是被丈夫扶养者(源自词根dhara，义为“扶养”)，或者说，“妻”是指男人给予财物者(源自词根dā，义为“给予”)。或者说，男人以可鄙的方式与她共乐，故名为妻(dāro)。然而，《名称辞典疏》(Abhidhānaṭīkā)中说：“因其能分裂，故名为妻”，这里取的是“分裂”的意思。“子和妻”合称为“子女和妻子”。诸师认为，在并合词中，一般采用阳性词。所谓“有子女有妻子者”，是指拥有子女和妻子者，也就是要舍弃子女和妻子。“肢体与生命”(Aṅgajīvitaṃ)包括手、脚、耳、鼻、眼等身体的各个部分，以及与命根相关的整个身体。“肢体”(aṅgo)的意思是身体的一部分，比如眼睛等(源自词根agi，义为“运动”)。“生命”(jīvitaṃ)指的是命根，众生依靠它才能生存(源自词根jīva，义为“生存”)。此处的“亦”(pi)字有总括之义，它总括了对财富、国土的舍弃。正如《戒蕴注》(Sīlakkhandhaṭṭhakathā)中所说——

‘‘Aṅgapariccāgaṃ jīvitadhanarajjaputtadārapariccāganti ime pañca mahāpariccāge pariccajitvā’’ti. Atha vā sambhāvanattho. Tena bhagavā sabbaññutañāṇahetupi puttadāraaṅgajīvitampi alaggamānaso pariccajeti, pageva dhanādibāhiravatthu pariccāgepīti sambhāveti.

“舍弃肢体、生命、财富、王位、子女与妻子，舍此五大施。”或者，此处的“亦”字也可作“推显”解。由此可以推知：世尊为了一切智故，尚能心无执著地舍弃子女、妻子、肢体与生命，何况是舍弃财富等外物呢！

Bodhipematoti arahattamaggasabbaññutañāṇasaṅkhātāya bodhiyā piyamānattā, hetvatthe hi topaccayo. Cattāri saccāni bujjhatīti bodhi, arahattamaggañāṇaṃ. Sabba ñeyyadhamme bujjhatīti bodhi, sabbaññutañāṇaṃ. Budhadhātu ñāṇe ṇa. Itthiliṅgajotako īpaccayo ca. Vuttañhi abhidhānappadīpikāyaṃ – ‘‘bodhi sabbaññutañāṇe, ariyamagge ca nāriya’’nti. Bodhi ca bodhi ca bodhi sarūpekase savasena. Piyanaṃ pemo, piyāyitabboti vā pemo. Pīdhātu tappanakantīsu manipaccayo. Bodhiyā pemo bodhipemo, tato bodhipemato. Bhagavatā hi puttadāraaṅgajīvitehipi sataguṇena sahassaguṇena sata sahassaguṇenapi bodhiñāṇameva piyanti vuttaṃ hoti. Vuttañhi vessantarajātake –

“因菩提之爱”(Bodhipemato)是指对被称为菩提的阿罗汉道智及一切智的喜爱，此中to后缀表原因。觉悟四圣谛称为菩提，即阿罗汉道智。觉悟一切所应知法称为菩提，即一切智。budha词根为“智”义，加ṇa后缀，并加表女性的ī后缀。正如《名称辞典》(Abhidhānappadīpikā)中所说：“菩提于一切智，亦于圣道，为女性。”菩提与菩提，依同形一存之例，合为菩提。可爱者为爱(pemo)，或应可爱者为爱。pī词根在“满足”与“喜爱”义中，加mani后缀。对菩提的爱为“菩提之爱”(bodhipemo)，由此而来，故为“因菩提之爱”(bodhipemato)。此谓，于世尊而言，菩提智实为至爱，其珍爱程度百倍、千倍、十万倍于子女、妻子、肢体与生命。如《韦桑达拉本生》(Vessantarajātaka)所说——

‘‘Na me dessā ubho puttā, maddī devī na dessiyā;

Sabbaññutaṃ piyaṃ mayhaṃ, tasmā piye adāsaha’’nti.

“我非厌恶二爱子，玛蒂(Maddī)王后亦非厌；一切智是吾所爱，故吾舍弃所爱者。”

Alaggamānasoti [Pg.157] puttadāraaṅgajīvitādīsu anallīyana citto hutvā laganaṃ saṅganaṃ laggo, lagati saṅgati allayati vāti laggo. Lagadhātu saṅge allīyane vā gapaccayo. Na laggo alaggo, natthi laggo ettha puttadāra aṅgajīvitādīsūti vā alaggo. Manati jānāti ārammaṇanti mano. Soyeva mānaso. Alaggo mānaso yassa soti alaggamānaso, jino. Atthikassāti putta dārādiṃ kāmikassa, yācakassa paṭiggāhakassa vāti attho. Attho kāmo assa atthīti atthiko, ṇiko. Tassa atthikassa. Adāsiyevāti pūjānuggahakāmatāya ñāṇasampayuttapariccāgacetanāya adāsievāti attho. Bodhisatto hi pāramīpūraṇa kāle sarāgasadosasamohasseva sato āgatā gatānaṃ yācakānaṃ alaṅkatapaṭiyattaṃ sīsaṃ kantitvā galalohitaṃ nīharitvā suañjitāni akkhīni uppāṭetvā kulavaṃsappadīpaṃ puttaṃ manāpacāriniṃ bhariyañca kheḷapiṇḍamiva anapekkho pariccajitvā dīyamānova sammāsambodhiñāṇaṃ laddhuṃ sakkā, na puttadāraaṅgajīvitampi apariccajitvā. Pañca hi mahāpariccāge apariccajitvā buddhabhūtapubbā nāma natthi. Paccekabuddhāriyasāvakā pana puttadāraaṅgajīvitaṃ apariccajantāpi paccekabuddhāriyasāvakabodhiñāṇaṃ laddhuṃ samatthāva. Tasmāyeva bhagavantaṃyeva saputtadāramaṅgajīvitampi bodhipemato alaggamānaso adāsiyeva atthi kassāti thometi. Vuttañhetaṃ vessantarajātakaṭṭha kathāyaṃ ‘‘sabbabodhisattā dhanapariccāgaṃ, puttapariccāgaṃ, bhariyapariccāgaṃ, aṅgapariccāgaṃ, jīvitapariccāganti ime pañca mahāpariccāge apariccajitvā buddhabhūtapubbā nāma natthī’’ti.

“无著心”(Alaggamānaso)是指对子女、妻子、肢体、生命等心不执著。执著(laggo)即是系缚(laganaṃ)、缠缚(saṅganaṃ)，或指执著、系缚、染著。词根“lag”在“系缚”或“染著”义中可加“ga”后缀。不执著(Na laggo)即是无著(alaggo)，或指对子女、妻子、肢体、生命等没有执著，故称无著。能了知所缘境的，是为意(mano)，亦是心(mānaso)。心无执著者，即是胜者(jino)。“对有所求者”(Atthikassa)是指对欲求子女、妻子等者，或对乞求者、领受者。因其有所求(attho)，故名“求者”(atthiko)，其中“ṇiko”是后缀。对于这样的求者，“他确实布施了”(Adāsiyeva)是指以恭敬、饶益之心，以及与智相应的舍离思而行布施。菩萨在圆满波罗蜜时，虽仍有贪、嗔、痴，但为了来往的乞求者，能砍下自己装饰好的头颅，放出颈血，挖出涂饰好的眼睛，并将如家族明灯的儿子和可意的妻子，如唾沫般无所顾恋地舍弃。唯有如此布施，才能证得正等正觉智；不舍弃子女、妻子、肢体与生命，则不能证得。确实，未曾行此五大施而得成佛者，绝无仅有。然而，辟支佛与圣声闻(ariyasāvaka)即便不舍弃子女、妻子与生命，亦能证得其菩提智。因此，[作者]才如此赞叹世尊：“[他]因对菩提的喜爱，心无执著，确实将子女、妻子、肢体与生命布施给了有所求者。”正如《韦桑达拉本生注》(Vessantarajātakaṭṭhakathā)中所说：“一切菩萨，若不舍弃财物施、子女施、妻子施、肢体施、生命施此五大施，而得成佛者，绝无仅有。”

Evaṃ pañcahi mahāpariccāgaguṇehi bhagavato thomanaṃ katvā idāni dānādipāramīpūraṇaguṇena thomanaṃ kattu kāmo dānapāramintiādimāha. Tattha dānanti tividhaṃ hoti [Pg.158] cāgacetanā ca, virati ca, deyyadhammo cāti. Saddhā hiriyaṃ kusalañca dānanti āgataṭṭhāne hi cāgacetanā dānaṃ nāma. Abhayaṃ detīti āgataṭṭhāne viratī dānaṃ nāma. Dānaṃ deti annaṃ pānanti āgataṭṭhāne deyyadhammo dānaṃ nāma. Tattha cāgacetanā deti vā deyyadhammaṃ denti vā etāya deyyadhammanti dānaṃ. Virati avakhaṇḍanaṭṭhena lavanaṭṭhena vā dānaṃ. Sā hi uppajjamānā bhayabheravasaṅkhātaṃ dussilyaṃ cetanaṃ dāti lunāti cāti dānaṃ, deyyadhammo diyyatīti dānaṃ. Idha pana tividhaṃ dānaṃ adhippetaṃ. Pāramīsaddassa vacanattho heṭṭhā vuttoyeva. Atha vā pāraṃ nibbānaṃ eti gacchati etāyāti pārami. Pārasaddūpapada idhātu gatiyaṃ kvi. Pāraṃ itīti padacchedo kātabbo. Dānameva pāramī dānapāramī, taṃ dānapāramiṃ. Tatoti dānapāramito. Paranti aññaṃ. Sīlapāramādikampīti sīlatīti sīlaṃ. Sīla dhātu samādhimhi a. Kāyavacīkammāni samādahati samādhapetīti attho. Sīlati samādhiyati kāyakammādīnaṃ susilyavasena na vippakiratīti vā sīlaṃ, sīlanti samādahanti cittaṃ etenāti vā sīlaṃ. Atha vā sīlayati upadhāretīti sīlaṃ, sīladhātu upadhāraṇe a. Kusala dhammānaṃ patiṭṭhānabhāvena ābhuso dhāretīti attho. Sīlenti vā etena kusale dhamme upadhārenti sādhavoti sīlaṃ, sīliyati upadhāriyati sappurisehi hadayamaṃsantaraṃ upanetvāti vā sīlaṃ, sīleti upadhāreti taṃ samaṅgī puggalaṃ apāyesu uppattinīvāraṇavasena suggati nibbānanti vā sīlaṃ, sīlameva pāramī sīlapāramī, sā ādi yāsanteti sīlapāramādikā. Ettha ca ādisaddena nekkhammapaññā vīriyakhantisaccaadhiṭṭhānamettāupekkhāpāramiṃ saṅgaṇhāti. Vuttañhetaṃ buddhavaṃsapāḷiyaṃ –

如此以五大施之功德赞颂世尊后，今欲以布施等波罗蜜圆满之功德而作赞颂，故说“布施波罗蜜”等。其中，布施有三：舍思(cāgacetanā)、离(virati)及可施物(deyyadhamma)。于“信心、惭与善法即布施”之文中，舍思名为布施。于“施予无畏”之文中，离名为布施。于“布施饮食”之文中，可施物名为布施。其中，舍思乃由其施予或令施可施物，故名布施。离，依其不中断或斩断之义而为布施，盖彼生起时，能断除名为怖畏之恶戒思，故名布施。可施物，因其可被施予，故名布施。此处意指此三种布施。“波罗蜜”(pāramī)一词之语源义已如前述。或，彼岸(pāra)即涅槃，由此而至，故名波罗蜜。此中，“pāra”为前缀，“i”为词根，义为“去”，应作“pāraṃ eti iti”之断句。布施即是波罗蜜，为布施波罗蜜(dānapāramī)，即指此布施波罗蜜。“Tatoti”意为“从布施波罗蜜而来”。“Paranti”意为“其他”。戒波罗蜜(sīlapāramī)等。“sīlatīti”即戒(sīla)。词根“sīla”于“定”(samādhi)义中，意为令身、语业安住、得定。或，戒能令身业等善住而不散乱，故名为戒；或，以此能令心安住，故名为戒。或，戒为持守之义，词根“sīla”于“持守”(upadhāraṇa)义中，意为作为诸善法(kusalā dhammā)之基石而受持。或，贤善之人(sādhavo)以此持守善法，故名为戒；或，善士(sappurisehi)将之奉持于心，故名为戒；或，戒能持守具足此戒之人(samaṅgī puggala)，防止其生于恶趣，而导向善趣与涅槃，故名为戒。戒即是波罗蜜，为戒波罗蜜，以此为首者，即戒波罗蜜等(sīlapāramādikā)。此处“等”(ādi)字，摄出离(nekkhamma)、慧(paññā)、精进(vīriya)、忍(khanti)、真实(sacca)、决意(adhiṭṭhāna)、慈(mettā)、舍(upekkhā)波罗蜜。正如《佛史》(Buddhavaṃsa)中所说——

‘‘Dānaṃ sīlañca nekkhammaṃ, paññā vīriyena pañcamaṃ;

Khantisaccamadhiṭṭhānaṃ, mettupekkhā imā dasā’’ti.

“布施、戒与出离，慧、精进为第五；忍、真实及决意，慈与舍，此为十。”

Pisaddo [Pg.159] cettha sampiṇḍanattho. Tena pañca mahāpariccāge sampiṇḍeti.

此处的“亦”(pi)字有总括之义。因此，它总括了五大施(mahāpariccāga)。

Apūrīti sammāsambodhatthāya pūraṇaṃ akāsīti attho. Bhagavato hi dīpaṅkarapādamūle aṭṭha dhamme samodhānetvā buddhatthāya abhinīhārato paṭṭhāya anekajātīsu sammāsambodhiṃ paṭivijjhituṃ vāyamanto adinnadānaṃ nāma natthi, arakkhitasīlaṃ nāma natthi. Apūritā pāramī nāma natthi. Atibahumpi pūraṇaṃ akāsiyeva. Bhagavā hi bodhisatta bhūto catūsu mahāsamuddesu udakaṃ parājetvā adhikaṃ lohitadānamakāsi. Sakalapathaviyā paṃsuṃ parājetvā adhikaṃ maṃsamadāsi. Sinerupabbatarājaṃ parājetvā adhikaṃ sīsadānamadāsi. Ākāse tārakasamūhaṃ parājetvā adhikaṃ nayanamadāsi.

“圆满了”(apūrī)意为为了正等觉(sammāsambodhi)而圆满。因为世尊在燃灯佛(Dīpaṅkara)足下，具足八法(aṭṭha dhamma)，从发愿成佛以来，在无数次转生中，为了证得正等觉而精进努力，没有未曾布施之物，没有未曾守护之戒，没有未曾圆满之波罗蜜。即使已经非常充足，仍然继续圆满。世尊作为菩萨(bodhisatta)时，曾布施鲜血多于四大海之水，布施身肉多于整个大地的尘土，布施头颅多于须弥山王(Sinerupabbatarāja)，布施眼目多于天空中的星星。

Tena vuttaṃ jinālaṅkāre –

故《胜者庄严》中说——

‘‘So sāgare jaladhikaṃ rudhiraṃ adāsi,Bhūmiṃ parājiya samaṃsamadāsi dānaṃ;

Meruppamāṇamadhikañca samoḷisīsaṃ,Khe tārakādhikataraṃ nayanaṃ adāsī’’ti.

“彼布施鲜血胜于海水，布施身肉胜于大地；更布施头颅胜须弥山高，布施眼目胜天上星辰。”

Vasantatilakagāthā.

此为春华鬘偈。

Tattha ca soti so evaṃvidho bodhisatto. Sāgareti catūsu mahāsamuddesu. Jaladhikanti udakato adhikaṃ katvā. Rudhiraṃ adāsīti lohitadānamadāsi. Bhūmiṃ parājiyāti paṃsupathaviyā paṃsuṃ parājetvā attano sarīramaṃsaṃ adhikaṃ adāsi. Meruppamāṇamadhikanti yojana aṭṭhasaṭṭhisatasahassubbedhassa girirājassa pamāṇatopi adhikaṃ katvā. Samoḷisīsanti moḷiyā saha abhisittasīsaṃ adāsi. Kheti cakkavāḷapabbatapariyante ākāse. Tārakādhikataranti nakkhattāditārakarūpatopi adhikaṃ katvā[Pg.160]. Nayanaṃ adāsīti nettadānaṃ adāsīti evamettha attho daṭṭhabbo.

其中，“彼”(so)即是如此的菩萨。“于海中”(Sāgare)是指于四大海中。“多于水”(Jaladhikaṃ)是说比水还多。“施予血”(Rudhiraṃ adāsi)就是布施鲜血。“征服大地”(Bhūmiṃ parājiya)是说，超越大地之尘土，布施了更多的自身血肉。“多于须弥之量”(Meruppamāṇamadhikaṃ)是说比高达十六万八千由旬的山王(girirāja)的量还要多。“连同顶髻之头”(Samoḷisīsaṃ)是说连同顶髻一起布施已受灌顶的头颅。“于空中”(Khe)是指直到轮围山(cakkavāḷapabbata)边际的虚空。“远多于星辰”(Tārakādhikataraṃ)是说比星宿等星辰形态还要多。“施予眼”(Nayanaṃ adāsi)就是布施眼睛，此处的含义应当这样理解。

Tāsamiddhiyopayātamaggatanti tāsaṃ iddhiyā upayātaṃ aggatanti padacchedo. Tāsanti tāsaṃ pāramīnaṃ. Iddhiyāti samiddhiyā, hetvatthe cetaṃ karaṇavacanaṃ. Upayātanti upagataṃ. Aggatanti sabbasattānaṃ uttamabhāvaṃ, seṭṭhabhūtaṃ buddhattanti attho. Taṃ pana padaṃ upayātantipade kammaṃ. Aggasaddo cettha uttamavācako anipphannapāṭipadiko. Atha vā aggati uttamabhāvaṃ seṭṭhabhūtaṃ vā buddhabhāvaṃ pāpuṇātīti aggo, jino. Aggadhātu gatiyaṃ a. Aggassa bhāvo aggataṃ. Bhagavā hi anantalokadhātūsu sabba sattānaṃ aggo uttamataro seṭṭhataroti attho. Vuttañhetaṃ dasanipāta aṅguttarapāḷiyaṃ –

“Tāsamiddhiyopayātamaggataṃ”应断句为“tāsaṃ iddhiyā upayātaṃ aggataṃ”(由彼等之成就所达到的最高状态)。“彼等”(Tāsaṃ)是指彼等波罗蜜。“成就”(Iddhiyā)即是圆满(samiddhi)，此处为表原因的工具格。“达到”(Upayātaṃ)是指到达。“最高状态”(Aggataṃ)是指一切众生中最殊胜的状态，即成为最上佛陀(buddhatta)之义。该词是“达到”一词的业。此处的“agga”(最上)一词，意为至高无上，是一个非派生词。或者说，达到(aggati)最殊胜的状态或最上的佛陀状态，故为“最上者”(aggo)，即胜者(jina)。词根“agga”意为“行”。“agga”的状态即是“aggataṃ”(最高状态)。世尊在无量世界中，于一切众生中，实为最上、最胜、最妙。正如《增支部》(Aṅguttaranikāya)第十集(dasanipāta)中所说——

‘‘Yāvatā bhikkhave sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññīnāsaññino vā, tathāgato tesaṃ aggamakkhāyati arahaṃ sammāsambuddho’’ti.

“诸比丘，凡有众生，无论是无足的、二足的、四足的、多足的，无论是有色的、无色的，无论是有想的、无想的、非有想非无想的，如来都被称为他们之中的最上者，是阿罗汉、正等觉者。”

Tamekadīpakanti taṃ ekadīpakanti padacchedo. Tanti jinaṃ. Ekadīpakanti sabbasattānaṃ ekapaṭisaraṇabhūtaṃ patiṭṭhabhūtaṃ vā. Dīpakasaddo hi paṭisaraṇapatiṭṭhavācako nipphannapāṭipadiko. Vuttañhi saṃyuttaṭṭhakathāyaṃ ‘‘patiṭṭhāpanaṭṭhena dīpa’’nti. Dīpanti patiṭṭhahanti paṭisaraṇabhāvena sattā etthāti vā dīpako, jino. Dīpadhātu patiṭṭhāyaṃ ako. Ekasaddo saṅkhyāvācako. Eko ekabhūto dīpakoti ekadīpako, jino. Atha vā ekadīpakanti manussānaṃ paṭisaraṇabhūtaṃ patiṭṭhānabhūtaṃ samuddadīpakamiva sabbasattānaṃ paṭisaraṇabhūtaṃ patiṭṭhānabhūtaṃ ekabuddhabhūtaṃ.

“Tamekadīpakaṃ”是“taṃ ekadīpakaṃ”的分词。其中“taṃ”指胜者(jina)。“Ekadīpakaṃ”意为一切众生唯一的皈依处或立足处。“Dīpaka”一词表示皈依、立足，是派生词。正如《相应部义注》(Saṃyuttaṭṭhakathā)中所说：“以安立义为洲(dīpa)”。或者，众生于此以皈依而立足，故为洲(dīpako)，即胜者。语根`dīpa`有安立(patiṭṭhā)义，后缀为`aka`。“Eka”一词是数词。唯一的洲，即为一洲(ekadīpako)，指胜者。或者，“一洲”(ekadīpakaṃ)意为：犹如海中之洲是人们的皈依处、立足处，（佛陀）作为唯一的佛陀，是一切众生的皈依处、立足处。

Ayaṃ panettha vacanattho. Jalamajjhe dippatīti dīpo. Dvidhā āposandati etthāti vā dīpo. Soyeva dīpako. Soviya [Pg.161] eko buddho hutvā eti gacchati pavattatīti ekadīpako, jino. Yathā hi mahāsamudde bhinnanāvānaṃ manussānaṃ samuddadīpo paṭisaraṇo patiṭṭho hoti, evaṃ jino saṃsārasāgare alabbhaneyyapatiṭṭhe osīdantānaṃ sabbasattānaṃ ekabuddhabhūto paṭisaraṇo patiṭṭho hotīti ekadīpakanti thometi. Taṃ jinaṃ ahaṃ namāmīti sambandhoti.

此处是词义。“洲”(dīpa)是在水中照耀，故称为洲。或者，水于此分为两道流淌，故称为洲。此即为洲(dīpako)。犹如彼（洲），作为唯一的佛陀而来、去、转起，故为一洲(ekadīpako)，即胜者(jina)。譬如，于大海中，海洲是船破之人的皈依处、立足处；同样地，于轮回之海(saṃsārasāgara)中，对沉没于无立足处的一切众生而言，胜者作为唯一的佛陀，是其皈依处、立足处，因此赞叹为“一洲”(ekadīpaka)。“我礼敬彼胜者”——这是（与前文的）关联。

Ayaṃ panettha saṅkhepayojanā. Yo jino aneka jātiyaṃ anekasaṃsārabhave, saputtadāraṃ puttena ca bhariyāya ca sahitaṃ, aṅgajīvitampi aṅgapaccaṅgajīvitindriyampi. Atha vā hatthapādakaṇṇanāsacakkhādisarīrāvayavañca jīvitindriya paṭibaddhasakalasarīrañca, bodhipemato arahattamagga sabbaññutañāṇasaṅkhātāya bodhiyā piyamānattā, alagga mānasoti puttadāraaṅgajīvitādīsu anallīyanacitto hutvā, atthikassa puttadārādiṃ kāmikassa yācakassa adāsiyeva pariccāgacetanāya adāsieva. Dānapāramimpi tato dānapāramito paraṃ aññaṃ sīlapāramādikampi sīlapāramīādikampi, apūri sammāsambodhatthāya pūraṇaṃ akāsi, tāsaṃ pāramīnaṃ iddhiyā samiddhiyā aggataṃ uttama bhāvaṃ seṭṭhabuddhattaṃ vā, upayātaṃ upagataṃ, ekadīpakaṃ sabbasattānaṃ ekapaṭisaraṇabhūtaṃ ekapatiṭṭhānabhūtaṃ vā, dīpakamiva ekapaṭisaraṇabhūtaṃ patiṭṭhānabhūtaṃ vā taṃ jinaṃ tīhi dvārehi namāmīti.

此处是简要释义：彼胜者于无数生、无数轮回中，连同妻儿，乃至肢体与生命，以及肢节与命根。或者，（舍弃）手、足、耳、鼻、眼等身体部分，以及与命根相连的整个身体，由于深爱菩提——即被称为阿罗汉道与一切知智的菩提——心无执著，不染著于子女、妻室、肢体、生命等，对有需求者、欲求者、乞求者，便以舍离之心而施予。他不仅圆满了布施波罗蜜，还圆满了其后的戒波罗蜜等其他波罗蜜，为成就正等正觉而圆满之。凭借那些波罗蜜的神力与成就，达到顶首、最上状态或最胜佛果，成为一切众生唯一的皈依处、立足处，犹如洲是唯一的皈依处、立足处。我以三门礼敬彼胜者。

Ekavīsatimavandanagāthāvaṇṇanā samattā.

二十一首礼敬偈释义圆满。

22.

22.

Devādevātidevaṃ nidhanavapudharaṃ mārabhaṅgaṃ abhaṅgaṃ,Dīpaṃ dīpaṃ pajānaṃ jayavarasayane bodhipattaṃdhipattaṃ;

Brahmābrahmāgatānaṃ varagirakathikaṃ pāpahīnaṃ pahīnaṃ,Lokālokābhirāmaṃ satatamabhiname taṃ munindaṃ munindaṃ.

天中之天，身虽有尽，摧魔而不坏；众生之洲，众生之灯，于最胜吉祥座上证菩提，为菩提之主；为梵天与非梵天所归赴者，宣说最上言语，已离诸恶，已断诸漏；令世间与出世间欢喜者，我恒常礼敬彼牟尼之主，牟尼之主。

22. Evaṃ [Pg.162] ekavīsatimāya gāthāya jinaṃ vanditvā idāni devādevātidevantyādīhi dasahi guṇehi thometvā munindaṃ vanditukāmo devādevātidevantiādimāha. Ayaṃ pana ma ra bha na ya ya gaṇehi ca timuniyatīhi ca racitattā ekavīsatakkharehi yuttā ādyantayamakā saddharā gāthāti daṭṭhabbā. Vuttañhi vuttodaye ‘‘mrā bhnā yo yotra yena timuniyatiyutā saddharā kittitāya’’nti.

22. 如是，以二十一首偈颂礼敬胜者后，今欲以“天中之天”(Devādevātideva)等十种功德赞叹并礼敬牟尼之主(Muninda)，故说“天中之天”等偈。此偈由ma、ra、bha、na、ya、ya等音组(gaṇa)及三次牟尼停顿(timuniyati)所作，具二十一音节，首尾有双声(yamaka)，当知是名“Saddharā”之偈。正如《韵律学》(Vuttodaya)中所说：“若由mrā、bhnā、yo、yotra、yena等音组，并与三次牟尼停顿(timuniyati)结合，则被称为Saddharā偈颂。”

Ayaṃ panettha yojanā. Yassaṃ paṭipādaṃ mrā maragaṇā ca bhnā bhanagaṇā ca yogaṇo ca yena yagaṇena saha yogaṇo ca timuniyatiyutā sattamakkharantetīhi yatīhi yuttā ca ce siyuṃ. Atra imasmiṃ pakati chande ayaṃ gāthā saddharāgāthāti kittitāti. Ettha ca munisaddo sattasaṅkhyāvācakoti daṭṭhabbo. Ekasmiṃ pāde sattamakkharante sattamakkharante yatīnaṃ tiparivattattā timuniyatiyutāti vuttaṃ. Ekavīsatakkharavantoti vuttaṃ hoti.

此处是其组合方式：每行诗句由ma-ra音组(mrā)、bha-na音组(bhnā)及三个ya音组构成，并与三次牟尼停顿(timuniyati)——即在第七个音节处的三次停顿——相结合。在此自然韵律中，这首偈颂被称为“Saddharā偈”。这里，“muni”一词应当理解为表示数字“七”。由于每行诗句在第七个音节处有停顿，并且重复三次，因此称为“与三次牟尼停顿结合”(timuniyatiyutā)。这意味着（每句）共有二十一个音节。

Tattha ca devādevātidevanti rājasaṅkhātasammutideva catumahārājādikaupapattidevānaṃ atiuttamaṃ atiseṭṭhaṃ visuddhidevabhūtaṃ. Ettha hi devāti sammutidevā. Te hi mānussaissariyasampattīhi dibbantīti manussarājadevī kumārā devāti vuccanti. Puna devāti upapattidevā. Te hi dibbaissariyasampattīhi dibbantīti catumahārājikā devā vuccanti, dibbanti kāmaguṇādīhi kīḷanti laḷanti, tesu vā viharanti, vijayasamatthatāyogena paccatthike vijetuṃ icchanti, issariyadhanādisakkāradānaggahaṇaṃ taṃ taṃ atthānusāsanañca karontā voharanti. Puññātisayayogānubhāvappattāya jutiyā jotanti. Yathādhippetañca visayaṃ appaṭighātena gacchanti. Yathicchitanipphādane ca sakkontīti devāti visuddhimaggamahāṭīkāyaṃ āgatanayenapi veditabbo. Atidevanti [Pg.163] tesaṃ devānaṃ atiuttamaṃ atiseṭṭhaṃ vā visuddhi devabhūtaṃ bhagavantanti attho. So hi tesaṃ sammuti upapattidevānaṃ sīlādiguṇehi atirekattā atireko devoti bhagavā atidevoti vuccati. Devo devānaṃ atireko atiuttamo atiseṭṭho ativisiṭṭho devo devādevātidevo, visuddhidevabhūto munindo labbhati. Taṃ devādevātidevaṃ.

此处所谓“天中之天”(Devādevātideva)者，乃超越被称为国王的世俗天(sammutideva)与四大王天等化生天(upapattideva)的最胜最上清净天身。此处“天”(deva)者，有世俗所称之天。彼等因具足人间权力财富而尊贵，故称人王、王后、王子为天。复次，“天”者，有化生之天。彼等因具足天界权力财富而尊贵，故称四大王天等为天；以五妙欲等嬉戏娱乐，或安住其中；以战胜之能力希求制伏外敌；执掌权力财富等荣耀，随顺各种情况教化众生；由殊胜福业之力感得，身放光明；随心所欲无阻碍游行诸境；能成就一切所愿，故名为天——此义亦可依《清净道大疏》(Visuddhimaggamahāṭīkā)所说而知。“超天”(Atideva)者，谓超越彼等诸天的最胜最上者，即清净天身的世尊。世尊因戒等功德远超世俗天与化生天，故称为超越诸天的天。天众之中最超越、最殊胜、最卓越的天，天中之天的无上清净天身，唯牟尼主(Muninda)堪得。（我礼敬）彼天中之天。

Vuttañhi dhammahadayavibhaṅge ‘‘devāti tayo devā sammuti devā, upapattidevā, visuddhidevā. Sammutidevā nāma rājāno deviyo rājakumārā. Upapattidevā nāma catumahārājike deve upādāya tadupari devā. Visuddhidevā nāma arahanto vuccantī’’ti.

于《法心义释》(Dhammahadayavibhaṅga)中说：“‘天’有三种，即世俗天、生天、清净天。世俗天是指国王、王后、王子。生天是指以四大王天为首及其上的诸天。清净天是指阿罗汉。”

Bhagavā pana nirātisayāya abhiññākīḷāya uttamehi dibbabrahmaariyavihārehi saparasantānagatapañcavidhamāravija yicchānipphattiyācittissariya sattadhanādi sammāpaṭipatti aveccappasādasakkāradānaggahaṇasaṅkhātena dhammasabhāvapuggalajjhāsayānurūpānusāsanīsaṅkhātena ca vohārātisayena paramāya paññāsarīrappabhāsaṅkhātāya jutiyā anaññasādhāraṇāya ñāṇasarīragatiyā māravijaya sabbaññuguṇaparahita nipphādanesu appaṭihatāya sattiyā ca samannāgatattā sadevakena lokena saraṇanti gamanīyato abhitthavanīyato bhattivasena kamanīyato ca sabbe te deve tehi guṇehi abhibhuyya ṭhitattā tesaṃ devānaṃ atiseṭṭho atiuttamo devoti devādevātidevoti visuddhimagga mahāṭīkāyaṃ āgatanayenapi veditabbo.

然而，世尊因具备无上神通游戏、最胜天梵圣住、降伏关乎自他相续的五种魔、圆满一切愿求、心得自在、七圣财等正行、具足不坏净信、领受恭敬供养、随顺法性与个人意乐而教诫、言语超胜、具足名为最上慧身光辉之光明、具足不共之智身行、于降伏魔罗、成就一切知智之德与饶益他人等事上具无碍之力，故为天界在内之世间所皈依、赞颂、敬爱；又因以彼等功德超越一切诸天，于彼等天中为最胜者、最上者，故名天中天、超天。此义亦可依《清净道论大疏》(Visuddhimagga-mahāṭīkā)所示之理而得知。

Nidhanavapudharanti antimakāyadhāraṇaṃ. Ettha ca nidhanasaddo pariyosānavācako anipphannapāṭipadiko. Atha vā nidheti pariyosānaṃ karoti etenāti nidhanaṃ. Nidheti vināseti bhavanti vā nidhanaṃ, antimakāyo labbhati. Nipubba dhā dhātu [Pg.164] nāse yu. Vapati kusalākusalabījametthāti vapu, kāyo. Vapadhātu bījasantāne u. Nidhanañca taṃ vapu cāti nidhanavapu, taṃ dhāretīti nidhanavapudharo, munindo. Taṃ nidhanavapudharaṃ. So hi anamataggasaṃsārabhavesu nibbattentānaṃ sabbakilesānaṃ bodhimaṇḍe aggamaggañāṇasatthena samucchindi tattā punabbhavābhinibbatti natthi. Ayañhi buddhabhāvajāti antima bhavo hoti, tasmā visesena munindameva nidhanavapudharanti thometi. Vuttañhetaṃ aṅguttarapāḷiyaṃ ‘‘buddho antima dharo’’ti.

“持最后身者”(nidhanavapudharaṃ)，即持有最后之身。于此，“nidhana”一词意为“终结”，是未派生语基。或说，“以此而终结(nidheti)”故为“nidhana”。或说，“以此而毁灭(nidheti)诸有”故为“nidhana”，即获得最后身。此词由前缀“ni-”与意为“毁灭”的词根“dhā”及后缀“yu”构成。“于此播下(vapati)善与不善之种子”故为“vapu”，即身体。此词由意为“播种”的词根“vap”及后缀“u”构成。“nidhana”亦是“vapu”，故为“nidhanavapu”，持有此者即“nidhanavapudharo”，指牟尼王。所言即此“持最后身者”。彼于无始轮回诸有中，于菩提座以最上道智之剑断尽一切令众生轮回之烦恼，故不再有后有之生。此佛陀之生即是最后有，是故特赞牟尼王为“持最后身者”。如《增支部》(Aṅguttarapāḷi)中所说：“佛陀是最后身持有者。”

Mārabhaṅganti devaputtādipañcamāre viddhaṃsanaṃ. Mārasaddattho heṭṭhā vuttoyeva. Pañcamāre bhañjati abhañji bhañjissatīti mārabhaṅgo, munindo. Mārasaddūpapada bhanjadhātu avamaddane tapaccayo. Tassa saha dhātvantena goādeso. Nakārassa niggahitādeso. Tassa kavaggantādeso. Taṃ mārabhaṅgaṃ. Abhaṅganti mārasenāya bhañjituṃ viddhaṃsituṃ asamatthaṃ, bhañjiyate bhaṅgo. Nabhaṅgo abhaṅgo. Atha vā mārasenāya na bhañjiyatīti abhaṅgo. Mārasenāya bhañjituṃ na arahatīti attho. Mārasenā bhañjituṃ na samatthoti vā abhaṅgo, munindo. Taṃ abhaṅgaṃ.

“破魔者”(mārabhaṅgaṃ)，即摧毁天子魔等五种魔。“魔”一词之义已于前述。能破、已破、将破五种魔者，是为“破魔者”(mārabhaṅgo)，指牟尼王。此词由前置词“māra”与意为“摧破”的词根“bhanj”及后缀“ta”构成。其词根尾音被替换为“go”，‘n’音被替换为随韵(ṃ)，后者再被替换为k组的尾音(ṅ)。所言即此“破魔者”。“无能破者”(abhaṅgaṃ)，即不为魔军所能摧破、毁坏者。可被摧破者为“bhaṅga”，不可被摧破者为“abhaṅga”。或说，不为魔军所摧破，故为“abhaṅga”。其义为：不应为魔军所摧破。或说，魔军无力摧破者，是为“abhaṅga”，指牟尼王。所言即此“无能破者”。

Dīpaṃdīpaṃ pajānanti ettha pajānaṃ dīpaṃ dīpanti sambandho. Tattha pajānanti sattānaṃ. Tehi kammakilesehi pajāyanti nibbattiyanti, pakārena vā jāyanti nibbattanti paṭisandhicutivasenāti pajāti vuccanti. Dīpanti paññāpadīpaṃ. Tañhi kusalākusale dhamme vibhajitvā dīpeti pakāseti jotetīti dīpanti vuccati. Atha vā dippati jotetīti dīpo. Andhakāraṃ vidhametvā ālokaṃ pakāsetīti attho. Dīpadhātu dittiyaṃ a. Dīpamivāti dīpā, paññā. Yathā hi padīpo andhakāraṃ vidhamitvā ālokaṃ pakāseti, evaṃ paññā avijjandhakāraṃ hantvā dhammālokaṃ pakāsetīti [Pg.165] vuttaṃ hoti. Taṃ dīpaṃ. Puna dīpanti dīpakaṃ pakāsentanti attho. So hi dīpeti pakāsetīti dīpoti vuccati. Munindo hi payirupāsanavasena gatāgatānaṃ vineyyasattānaṃ dhammadesanāya catumaggañāṇādipaññāpadīpaṃ pakāsetīti vuttaṃ hoti. Taṃ dīpaṃ.

于“dīpaṃdīpaṃ pajānaṃ”一句中，其关联为“为众生(pajānaṃ)之灯(dīpaṃ)”与“照亮(dīpaṃ)”。其中，“pajānaṃ”意为“众生”之属格，其单数主格为“pajā”，指有情。彼等因业与烦恼而生(pajāyanti)、而出现，或依结生与死而以种种方式出生，故被称为“pajā”。“dīpaṃ”指智慧之灯。其能分别善与不善法，并加以开显、阐明、照耀，故被称为“dīpa”。或说，“闪耀、照亮(dippati)”故为“dīpo”，意为驱散黑暗而显现光明。此词由意为“照耀”的词根“dīp”及后缀“a”构成。如灯一般，故为“dīpā”，指智慧。犹如灯火驱散黑暗而显现光明，智慧亦摧破无明之黑暗而显现法之光明，故说为灯。所言即此“灯”。再者，“dīpaṃ”意为“照亮者、开显者”。彼能开显、阐明，故被称为“dīpo”。此谓牟尼王为前来亲近受教的所化有情开示法要，点亮四道智等智慧之灯，故说为灯。所言即此“灯”。

Jayavarasayaneti pañcamāravijayantaṭṭhānabhūte uttama bodhipallaṅkāsane. Pañcamāre jināti etthāti jayo, bodhirukkhapallaṅko. Jidhātu jaye ṇa. Varitabbo patthi tabboti varo, varadhātu patthane a. Varati nivāreti hīnanti vā varo. Varadhātu nivāraṇe a. Buddhena seviyati bhajiyati etthāti sayano. Sidhātu sevāyaṃyu. Varo uttamo sayano varasayano, jayoeva varasayano jayavarasayano, bodhirukkhapallaṅko. Tasmiṃ.

“于殊胜胜利座”(jayavarasayane)，意指于战胜五魔之处的最上菩提座上。“于此战胜(jināti)五魔”故为“胜利”(jayo)，即菩提树座。此词由意为“胜利”的词根“ji”及后缀“ṇa”构成。“应被选择、应被希求”故为“殊胜”(varo)，此词由意为“希求”的词根“var”及后缀“a”构成。或说，“遮止(vāreti)下劣”故为“varo”，此词由意为“遮止”的词根“var”及后缀“a”构成。“佛陀于此亲近(seviyati)、修习(bhajiyati)”故为“座”(sayano)，此词由意为“亲近”的词根“si”及后缀“yu”构成。殊胜、最上之座为“殊胜座”(varasayano)。胜利即是殊胜座，故为“殊胜胜利座”(jayavarasayano)，即菩提树座。于此座上。

Bodhipattaṃdhipattanti bodhipattaṃ adhipattanti padacchedo. Bodhipattanti arahattamaggasabbaññutañāṇaṃ gataṃ. Ettha ca bodhisaddo rukkhamaggañāṇasabbaññutañāṇanibbānesupi vattati. Tathā hesa bodhirukkhamūle paṭhamābhisambuddhotiādīsu rukkhe vattati. Bodhi vuccati catūsu maggesu ñāṇantiādīsu magge. Pappoti bodhiṃ varabhūrī medhasotiādīsu sabbaññutañāṇe. Patvāna bodhiṃ amataṃ asaṅkhatantiādīsu nibbāne. Idha pana bhagavato arahattamaggasabbaññutañāṇaṃ adhippetaṃ. Cattāri saccāni bujjhatīti bodhi, arahatta maggañāṇaṃ. Sabbañeyyadhamme bujjhatīti bodhi, sabbaññutañāṇaṃ. Budhadhātu ñāṇe ṇa ī ca. Bodhi ca bodhi ca bodhi sarūpekasesavasena. Taṃ apajjiṃ agaminti bodhi patto, munindo. Taṃ bodhipattaṃ. Adhipattanti sadevake loke sabbadevamanussānaṃ jeṭṭhabhāvaṃ gatanti attho. Sabbadevamanussānaṃ adhikaṃ jeṭṭhabhāvaṃ vuḍḍhatarabhāvaṃ patto gatoti adhipatto, munindo. Taṃ adhipattaṃ. Yathā hi kukkuṭapotakānaṃ [Pg.166] yo kukkuṭapotako aṇḍakosaṃ padāletvā abhinibbhido, so tesaṃ jeṭṭhabhāvaṃ vuḍḍhatarabhāvaṃ gato, evameva bhagavā sadevake loke avijjā gatāya pajāya taṃ avijjaṇḍakosaṃ padāletvā paṭhamataraṃ ariyāya jātiyā jātattā ca sīlasamādhipaññādi sabbaguṇehi adhikattā ca appaṭisamattā ca sabbadevamanussānaṃ jeṭṭhabhāvaṃ vuḍḍhatarabhāvaṃ seṭṭhabhāvaṃ appaṭisamabhāvañca patto gatoti vuttaṃ hoti. Tasmā adhipattanti thometi.

“Bodhipattaṃdhipattaṃ”(证得菩提与超越者)，其分词为“bodhipattaṃ”(证得菩提者)与“adhipattaṃ”(超越者)。“证得菩提者”是指已达阿罗汉道(arahattamagga)与一切智智(sabbaññutañāṇa)者。于此，“菩提”(bodhi)一词亦用于树、道、智、一切智智与涅槃。譬如，在“于菩提树下初成正觉”等句中，用于树；在“菩提者，谓四道中之智”等句中，用于道；在“得菩提，胜慧者之最上”等句中，用于一切智智；在“证得菩提，不死无为”等句中，用于涅槃。于此，则意指世尊的阿罗汉道与一切智智。了悟四圣谛(cattāri saccāni)，故为“菩提”，即阿罗汉道智。了悟一切所应知法(sabbañeyyadhamme)，故为“菩提”，即一切智智。由意为“知”的词根budh，加后缀ṇa与ī构成。此二菩提，依同形单存法(sarūpekasesa)合为“菩提”。“我已达、已至”，故为“bodhi patto”(菩提达到者)，即牟尼王(munindo)。此即“证得菩提者”。“超越者”，意指于天人世间，获得一切天人中最卓越的地位。超越一切天人，获得更优越、更资长的地位，故为“超越者”，即牟尼王。此即“超越者”。譬如鸡雏中，先破蛋壳而出者，即是彼等中最资长、最优越者。同理，世尊于为无明(avijjā)所覆的有情中，率先破除无明蛋壳，初以圣者(ariya)之身出生，且因戒(sīla)、定(samādhi)、慧(paññā)等一切功德更为殊胜、无与伦比，故说其超越一切天人，获得最卓越、最资长、最殊胜、无与伦比的地位。是故，赞叹为“超越者”。

Brahmābrahmāgatānanti brahma abrahma āgatānanti padacchedo. Āgatānaṃ payirupāsanavasena āgatānaṃ brahma devamanussaparisānanti attho. Tattha brahmāti brahmapārisajjādi brahmā. Te hi jhānādiguṇehi brūhanti vaḍḍhantīti brahmāti vuccanti, abrahmāti devamanussā. Te hi na brahmā abrahmāti vuccanti, āgacchanti payirupāsanavasenāti āgatā, brahmā brahmāno labbhanti. Āpubbagamudhātu gatiyaṃ ta. Āgatā brahmā ca abrahmā cāti brahmābrahmāgatā, tesaṃ. Visesana paranipātapadametaṃ agyāhitotiādīsu viya. Taṃ pana padaṃ varagirakathikantipade sampadānaṃ. Payirupāsanānaṃ brahma devamanussaparisānanti attho.

“Brahmābrahmāgatānaṃ”(于诸梵天与非梵天来者)，其分词为“brahma”(梵天)、“abrahma”(非梵天)与“āgatānaṃ”(于诸来者)。其义为“于为亲近承事而来的梵天、天神、人类等会众”。其中，“梵天”(brahmā)指梵众天(brahmapārisajja)等梵天。彼等因禅定(jhāna)等功德而增长(brūhanti, vaḍḍhanti)，故称为“梵天”。“非梵天”(abrahmā)指天神与人类，彼等非梵天，故称“非梵天”。“为亲近承事而来”，故为“āgatā”(来者)。“brahmā”可作复数“brahmāno”。由前缀ā、意为“行”的词根gam与后缀ta构成“āgata”。“āgatā brahmā ca abrahmā ca”即是“brahmābrahmāgatā”(梵天与非梵天来者)，其属格复数为“tesaṃ”(彼等之)。此为后置形容词(visesana paranipātapada)，如“agyāhito”等词。然而，该词于“varagirakathikanti”一词中，作与格(sampadāna)解。其义为“于为亲近承事的梵天、天神、人类等会众”。

Varagirakathikanti uttamaṃ dhammavācaṃ desentaṃ. Seṭṭhavācāya dhammaṃ desamānaṃ vā, gāyati kathiyatīti girā, vācā. Gādhātu sadde īro. Varā seṭṭhā girā vācā varagirā. Tāya dhammaṃ kathetīti varagirakathiko, munindo. Uttamāya manāpabhūtavācāya dhammaṃ desetīti attho. Taṃ.

“Varagirakathikaṃ”(以胜言而说者)，即宣说最上法語(uttamaṃ dhammavācaṃ)者，或以最胜之语宣说法者。“所唱、所说”，故为“言”(girā)，即是“语”(vācā)。由意为“声”的词根gā加后缀īra构成。殊胜、最胜之言语，即“胜言”(varagirā)。以彼胜言而说法，故为“varagirakathiko”(以胜言而说者)，即牟尼王(munindo)。其义为：以最上、可意之语而宣说法。此即指彼。

Pāpahīnanti lāmakaakusalakilesaṃ. Tañhi apāyādi dukkhaṃ pāpetīti pāpoti vuccati. Akusalakileso. Papubbaapadhātu pāpuṇane. Kusaladhammena hātabbaṃ caji tabbanti hīnanti vuccati. Lāmakadhammo. Hādhātu cāge tapaccayo, tassino. Pāpoeva hīnaṃ pāpahīnaṃ. Pahīnanti [Pg.167] arahattamaggañāṇena susamucchinnaṃ. Pajahatīti pahīno, munindo. Papubbahādhātu cāge ino. Sabbe akusaladhamme aggamaggañāṇena samucchindatīti attho.

“Pahīnaṃ”(已断者)。此词可释为“pāpa-hīnaṃ”，指低劣的不善烦恼(lāmakaakusalakilesa)。其法能引至恶趣(apāya)等苦，故称为“恶”(pāpa)，即不善烦恼。由前缀pa-与意为“到达”的词根ap构成。应为善法(kusaladhamma)所舍、所弃，故称为“劣”(hīna)，即低劣之法。由意为“舍弃”的词根hā加后缀ta，ta变为ina。恶即是劣，故为“pāpahīnaṃ”(恶劣者)。此词亦可释为“pahīnaṃ”，指已被阿罗汉道智(arahattamaggañāṇa)善断除者。“彼已舍断”，故为“pahīno”(已断者)，即牟尼王(munindo)。由前缀pa-与意为“舍弃”的词根hā加后缀ina构成。其义为：以最上道智(aggamaggañāṇa)根绝一切不善法。

Lokālokābhirāmanti lokaalokaabhirāmanti padacchedo. Manussalokadevabrahmalokānaṃ abhirāmaṭṭhānabhūtanti attho. Lokoti manussa loko, so hi lokayati patiṭṭhahati pavattati vā ettha puññāpuññaṃ tabbipāko cāti loko, manussa loko. Lokadhātu patiṭṭhāyaṃ a. Na loko aloko. Devabrahmaloko. Loko ca aloko ca lokālokā, tesaṃ sattalokānaṃ abhiadhikaṃ ramanti etthāti lokālokābhirāmo. Munindo, taṃ. So hi tilokānaṃ pūjānuggahādikaraṇavasena abhirāmaṭṭhānaṃ hotīti lokālokābhirāmanti thometi. Satatanti niccaṃ. Rattidivaṃ abhiṇhanti attho. Munindanti pañcamunissaraṃ, taṃ munindaṃ. Abhinameti ahaṃ abhisakkaccaṃ namāmīti sambandhoti.

“Lokālokābhirāmaṃ”(世间与非世间所喜乐者)，其分词为“loka”(世间)、“aloka”(非世间)与“abhirāmaṃ”(所喜乐者)。其义为：是人界、天界、梵天界所喜乐之处。所谓“世间”(loko)，即人世间；于此中，善与不善业及其果报被看见(lokayati)、安住(patiṭṭhahati)或存续(pavati)，故为“世间”，即人世间。由意为“安住”的词根lok加后缀a构成。非世间者，为“非世间”(aloko)，即天界与梵天界。世间与非世间，即“lokālokā”(世间与非世间)。于彼诸有情世间中，有情于此（佛）处极为喜乐，故为“lokālokābhirāmo”(世间与非世间所喜乐者)，即牟尼王(munindo)。此即指彼。彼因能行供养、饶益等事，而为三界之喜乐处，故赞叹为“lokālokābhirāmaṃ”。“Satataṃ”(恒常)即是“常”，其义为“日夜、相续”。“Munindaṃ”(牟尼王)指第五牟尼主，即那位牟尼王。“Abhinameti”(我顶礼)与“ahaṃ abhisakkaccaṃ namāmi”(我恭敬地顶礼)相关联。

Ayaṃ panettha saṅkhepayojanā. Devādevātidevaṃ sammutidevaupapattidevānaṃ atiuttamaṃ visuddhidevabhūtaṃ nidhanavapudharaṃ antimakāyadhāraṇaṃ, mārabhaṅgaṃ devaputtādipañcamāre viddhaṃsanaṃ abhaṅgaṃ mārasenāya bhañjituṃ asamatthaṃ, mārasenā bhañjanārahaṃ vā, pajānaṃ sattānaṃ dīpaṃ paññāpadīpaṃ, kammabhūtaṃ dīpaṃ dīpakaṃ pakāsentaṃ, jayavarasayane pañcamāravijayantaṭṭhānabhūte uttamabodhipallaṅkāsane ādhārabhūte, bodhipattaṃ arahattamaggasabbaññutañāṇaṃ gataṃ adhipattaṃ sadevake loke sabbadevamanussānaṃ jeṭṭhabhāvaṃ gataṃ, brahmā brahmāgatānaṃ payirupāsanavasena āgatānaṃ brahmadeva manussaparisānaṃ varagirakathikaṃ seṭṭhavācāya dhammaṃ desamānaṃ pāpahīnaṃ lāmakaakusalakilesaṃ pahīnaṃ arahattamagga ñāṇena [Pg.168] susamucchinnaṃ lokālokābhirāmaṃ manussa lokadevabrahmalokānaṃ abhirāmabhūtaṃ, munindaṃ pañcamunissaraṃ taṃ munindaṃ satataṃ niccaṃ abhiṇhaṃ ahaṃ abhiname abhisakkaccaṃ namāmīti.

此中简要解释如下：他是“天中天”，于世俗天、生天中最为殊胜，是已成清净天、持有最后身者；是“破魔者”，能摧毁天子魔等五魔，不为魔军所能破，或能破魔军；是众生之洲渚、智慧之明灯，显明作为（众生）所依的洲渚；安坐于降伏五魔的殊胜胜利座、至高菩提座上；已证得菩提，通达阿罗汉道与一切智智，在有天众的世间中，成为一切天人中最尊贵者；为前来恭敬的梵天、天人及大众，以最上之语宣说殊胜之法；已断除恶劣不善烦恼，为阿罗汉道智所彻底根除；为人类世界、天界、梵天界所喜乐；是“牟尼主”，即五牟尼之主，我恒常至诚地顶礼那位牟尼主。

Dvāvīsatimavandanagāthāvaṇṇanā samattā.

第二十二礼敬偈释义圆满。

23.

23.

Buddho nigrodhabimbo mudukaracaraṇo brahmaghoseṇijaṅgho,Kosacchādaṅgajāto punarapi sugato suppatiṭṭhitapādo;

Mūdodātuṇṇalomo athamapi sugato brahmujuggattabhāvo,Nīlakkhī dīghapaṇhī sukhumamalachavī thomyarasaggasaggī.

佛身如尼拘律树，手足柔软，梵音，小腿如羚羊；具阴藏相(kosacchādaṅgajāta)，善逝足掌安平；眉间有白毫，善逝身形端直如梵天；绀目，长足跟，皮肤细滑无垢，具最上味觉。

24.

24.

Cattālīsaggadanto samakalapanajo antaraṃsappapīno,Cakkenaṅkitapādo aviraḷadasano mārajussaṅkhapādo;

Tiṭṭhanto nonamantobhayakaramudunā jaṇṇukānāmasanto,Vaṭṭakkhandho jino gotaruṇapakhumako sīhapubbaḍḍhakāyo.

具四十齿，齿列整齐，两肩丰满；足下有轮相，齿无缝隙，足趺高满；站立不弯身，双手可触膝；肩圆，胜者睫毛如牛王，上半身如狮子。

25.

25.

Sattappīno ca dīghaṅguli matha sugato lomakūpekalomo,Sampannodātadāṭho kanakasamataco nīlamuddhaggalomo;

Sambuddho thūlajivho atha sīhahanuko jālikappādahattho,Nātho uṇhīsasīso itiguṇasahitaṃ taṃ mahesiṃ namāmi.

七处丰满，手指修长，善逝一孔一毛；齿白具足，肤色如金，顶发绀青；正觉者舌广长，狮子颊，手足有缦网；导师顶有肉髻，我顶礼具此功德的大仙。

23. Evaṃ [Pg.169] dvāvīsatimāya gāthāya munindassa paṇāmaṃ katvā idāni buddho nigrodhabimbotyādīhi tīhi gāthāhi buddhassa dvattiṃsamahāpurisalakkhaṇasampannehi guṇehi thomitvā mahesiṃ vanditukāmo buddho nigrodhabimbotyādigāthāttayamāha. Taṃ pana gāthāttayaṃ saddharāgāthāti daṭṭhabbaṃ. Sādhakaṃ pana heṭṭhā vuttameva.

23. 这样以第二十二偈向牟尼主顶礼后，现在想要以佛陀具足三十二大士(mahāpurisa)相之功德来赞美大仙，因此说“佛身如尼拘律树”等三偈。这三偈应当被看作是信乐偈。至于修习方法，正如前面所说的那样。

Tattha paṭhamagāthāyaṃ buddhoti paṭividdhacatusaccadhammo paṭividdhaniravasesasabbadhammo vā. Taṃ pana padaṃ nigrodhabimbo tyādīsu padesu tulyaliṅgattabhāvena sambandhitabbaṃ. So hi cattāri saccāni bujjhati abujjhi bujjhissatīti ca, niravasesasabbadhamme bujjhati abujjhi bujjhissatīti ca buddhoti vuccati. Tesu pana dvīsu vikappesu paṭhamavikappe budhadhātussa vāccaṃ catusaccadhammapaṭivijjhanaṃ arahattamaggañāṇaṃ mukhyena labbhati. Heṭṭhā maggaphalañāṇañca vipassanāñāṇañca pāramīñāṇañca phalūpacārena. Arahattaphalañāṇañca sabbaññutañāṇādipacchimapacchimañāṇāni ca kāraṇūpacārena. Tapaccayassa vāccaṃ tena mukhyopacārena upalakkhito aparimitaguṇagaṇālaṅkāraṃ khandhapañcakaṃ paṭicca buddhobuddhoti paññatto sattaviseso labbhati. Dutiya vikappe budhadhātussa vāccaṃ sabbañeyyadhammapaṭivijjhanasamatthaṃ sabbaññutañāṇaṃ mukhyena labbhati. Catumaggaphalañāṇañca vipassanā pāramīñāṇañca phalūpacārena. Āsayānusayañāṇādipacchima pacchimañāṇāni kāraṇūpacārena. Tapaccayassa vāccaṃ tena mukhyopacārena upalakkhito aparimāṇaguṇoghālaṅkataṃ khandhapañcakaṃ paṭicca buddhobuddhoti paññatto sattaviseso labbhati. Kiṃpanettha budhadhātussa vāccabhūtaṃ ñāṇameva buddho nāma hoti. Udāhu tapaccayassa vāccabhūto khandhasantāno buddho nāmāti. Ñāṇena pana malakara kilesānaṃ savāsanānaṃ niravasesaṃ pahīnattā citta santāno suddho hoti. Tassa pana suddhattā tassa nissayabhūto [Pg.170] rūpakāyopi suddho hoti. Tasmā tapaccayassa vāccabhūto arahattamaggañāṇādīnaṃ ādhārabhūto khandhasantāno nāmapaññattivohārena buddho nāmāti. Tena vuttaṃ paṭisambhidāmaggaṭṭhakathāyaṃ –

在此第一偈中，“佛”是指已彻证四圣谛法，或者已彻证一切诸法无余者。这个词应与“尼拘律树身”(nigrodhabimbo)等词语作同格关联。因为他觉悟四谛、已觉悟、将觉悟，以及觉悟一切诸法无余、已觉悟、将觉悟，所以称为佛。在这两种解释中，第一种解释认为，budh词根所表之义主要指彻证四圣谛法的阿罗汉道智。其次，以果转喻指道果智、观(vipassanā)智和波罗蜜智。以因转喻指阿罗汉果智和一切智等后后之智。ta-词缀所表之义，是指依赖于以无量功德群庄严、并由该（智慧）以主要义与转义所标识的五蕴，而被施设为佛的殊胜有情。第二种解释中，budh词根所表之义主要指能彻证一切所知法的遍知智。其次，以果转喻指四道果智、观智和波罗蜜智。以因转喻指倾向随眠智等后后之智。ta-词缀所表之义，是指依赖于以无量功德流庄严、并由该（智慧）以主要义与转义所标识的五蕴，而被施设为佛的殊胜有情。那么，这里budh词根所表之义的智慧，本身就叫做佛吗？还是说，ta-词缀所表之义的蕴相续叫做佛呢？由于智慧能够毫无遗留地去除能作垢的烦恼及其习气，因此心相续是清净的。因为心相续清净，作为其所依的色身也清净。因此，ta-词缀所表之义的、作为阿罗汉道智等之基础的蕴相续，才以名言施设被称为佛。因此《无碍解道义注》(Paṭisambhidāmagga-aṭṭhakathā)中说：

‘‘Sabbesu dhammesu appaṭihatañāṇa nimittānuttaravimokkhādhigamaparibhāvitaṃ khandhasantānaṃ upādāya paṇṇattiko sabbaññutapadaṭṭhānaṃ vā saccābhisambodhimupādāya paṇṇattiko sattaviseso buddho’’ti.

“对于一切法具有无碍智，并以无上无相解脱之证得所遍修的蕴相续为依据而施设的，或者以一切智之立足处或以真实等正觉之证得为依据而施设的殊胜有情，即是佛。”

Paramatthabhūte hi khandhasantāne vohārasukhatthaṃ satta puggalādivohāro āropito. Evaṃ vohārappatto satto yāva bodhiñāṇatthāya na vāyamati, paṇidhānaṃ na karoti. Tāva sattotveva saṅkhaṃ gacchati. Yato pana paṭṭhāya bodhiñāṇatthāya vāyamati, paṇidhānaṃ karoti, tadā bodhisatto nāma vohāro hoti. So pana yadā bodhiñāṇaṃ labhati, tadā buddho nāma vohāro hoti. Tasmā paññattisaṅkhāto khandhasantāno buddho nāmāti daṭṭhabbo. Vuttañhi mahāniddese ‘‘buddhoti netaṃ nāmaṃ mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisā lohitehi kataṃ, na samaṇabrāhmaṇehi kataṃ, na devatāhi kataṃ, vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutañāṇassa paṭilābhā sacchikā paññatti yadidaṃ buddhoti taṃ buddha’’nti. Atha vā paṭṭhānanayena vā nānantarikanayena vā ñāṇappadhāno suvisuddhakhandhasantāno buddho nāmāti atthopi yujjatevāti.

在胜义的蕴相续中，为了世俗言说的方便，才施设了有情、个人等名言。如此被世俗称谓的有情，只要还没有为了菩提智而努力、没有发愿，就仍然被算作有情。但是，从开始为了菩提智而努力、发愿的时候起，就被称为菩萨。当他获得菩提智的时候，就被称为佛。因此，应当这样理解：以概念施设而称的蕴相续，即是所谓的佛。正如《大义释》(Mahāniddesa)中所说：“佛这个名称不是母亲所取，不是父亲所取，不是兄弟所取，不是姐妹所取，不是朋友、同事所取，不是亲戚、血缘所取，不是沙门、婆罗门所取，不是天神所取，这是诸佛世尊于菩提树下，与一切知智一同证得时，一个以解脱为究竟、经亲证的施设，此即是‘佛’。”或者，从发趣之理或无间之理来说，以智慧为主的、极清净的蕴相续被称为佛，这个意义也是恰当的。

Nigrodhabimboti nigrodharukkhassa parimaṇḍalo viya parimaṇḍalasarīro. Adhobhāgaṃ rundhatīti nigrodho, vaṭarukkho. Nipubbarudhadhātu āvaraṇe ṇa, usso gāgamo. Vamati [Pg.171] uggiratīti bimbo, sarīro. Vamudhātu uggiraṇe bo. Vamissa vassa bittaṃ. Nigrodhassa parimaṇḍalo viya parimaṇḍalo bimbo sarīro yassāti nigrodhabimbo, buddho. Nigrodhaparimaṇḍalabimboti vattabbe parimaṇḍalasaddalope nevaṃ vuttaṃ. Yathā hi paṇṇāsahatthatāya vā satahatthatāya vā samakkhandhasākho nigrodho dīghatopi vitthāratopi ekappamāṇova hoti, evaṃ kāyatopi byāmatopi ekappamāṇo. Yathā aññesaṃ kāyo vā dīgho hoti, byāmo vā na evaṃ visamappamāṇoti attho. Vuttañhi brahmāyusutte ‘‘nigrodhaparimaṇḍalo kho pana bhavaṃ gotamo. Yāvatakvāssa kāyo, tāva takvāssa byāmo. Yāvatakvāssa byāmo, tāva takvāssa kāyo’’ti.

“尼拘律身”(Nigrodhabimbo)是指身形圆满如同尼拘律树。“尼拘律”(nigrodha)的意思是向下生长，即榕树。ni是前缀，rudh是遮蔽的词根，加ṇa后缀，u是音节增加。“身”(bimba)的意思是身体。vamu是词根，bo是后缀，其中va变为bi。“尼拘律身”是指身形圆满如同尼拘律树的人，即佛陀。本应说成“尼拘律圆满身”，但因省略了“圆满”一词，故如此称之。就像五十肘或一百肘高的尼拘律树，其树干和枝桠，在高度和宽度上比例相同，佛陀的身高和臂展也是比例相同。不像其他人，身高与臂展比例不一，此即是说佛陀的身高和臂展比例匀称。《梵寿经》(Brahmāyusutta)中说过：“乔达摩尊者的身形如同尼拘律树一样圆满。他的身高与臂展相等，臂展与身高也相等。”

Mudukaracaraṇoti saṇhahatthapādo. Ettha ca mudusaddo saṇhasukhumavācako anipphannapāṭipadiko. Atha vā mudeti modayati satteti mudu, saṇhahatthapādo. Mudadhātu modane hāse vā u. Taṃ taṃ kammaṃ karoti etenāti karo, hattho carati gacchati etena taṃ taṃ ṭhānanti caraṇo, pādo. Caradhātu gatiyaṃ yu. Mudukaro ca caraṇo ca yassāti mudukaracaraṇo, buddho. Sappi maṇḍe osāritvā ṭhapitaṃ satavāraṃ vihatakappāsapaṭalaṃ viya mudujātamattakumārassa viya ca niccakālaṃ muduhattha pādoti attho.

手足柔软(Mudukaracaraṇa)，指细滑的手足。此处的“柔软”(mudu)一词，意为温和细腻，是无派生词基。或者说，能使众生欢喜愉悦，故为“柔软”，指细滑的手足。“柔”(mud)的词根有喜悦、欢笑之意。以此做各种事，故为‘手’(karo)；以此行走、去往各处，故为‘足’(caraṇo)。‘行’(car)的词根有行动之意，加yu后缀。手柔软，足也柔软，具此二者的人，即是手足柔软者，指佛陀。其义为：手足恒时柔软，犹如浸于酥油精华中、经百次梳理的棉絮，又如初生婴儿一般。

Brahmaghoseṇijaṅghoti brahmaghoso eṇijaṅghoti padacchedo. Brahmaghosoti brahmuno saro viya aṭṭhaṅga sampannasaravantoti attho. Jhānādiguṇehi brūhati vaḍḍhatītibrahmā. Brūhadhātu manipaccayo. Ghusiyati saddiyati kathiyatīti ghoso, saro. Ghusadhātu sadde ṇa. Brahmuno ghoso saro brahmaghoso, so viya ghoso [Pg.172] saro yassāti brahmaghoso, buddho. Yathā hi mahābrahmuno pittasemhehi apalibuddhattā saro visuddho hoti, evameva tathāgatenapi kataṃ kammaṃ vatthuṃ sodheti, vatthussa suddhattā nābhito paṭṭhāya samuṭṭhahanto saro visuddho aṭṭhaṅgasamannāgatoti attho. Tasmā brahmaghoso viya aṭṭhaṅgasamannāgatasaravantoti thometi.

梵音鹿王腿(Brahmaghoseṇijaṅgha)，其词语分解为梵音(brahmaghosa)和鹿王腿(eṇijaṅgha)。“梵音”是指，声音犹如梵天之音，具足八支妙音之义。通过禅定等功德而增长广大，故称“梵”(brahmā)。brūh是增长的词根，加mani后缀。被发出、被听到、被谈论，故为“音”(ghosa)，即“声音”(sara)。ghus是发声的词根，加ṇa后缀。梵天之音称为梵音，声音如同梵天之音者，即是佛陀。正如大梵天因不为胆汁和痰所障，声音极为清净，如来也是如此，所作之业能清净其（发声之）所依，因所依清净，从脐轮生起的声音也极为清净，具足八支。因此赞叹其声音如梵音，具足八支妙音。

Eṇijaṅghoti eṇimigassa jaṅghā viya suvaṭṭajāṇuko. Eti gacchatīti eṇi, migo. Idhātu gatiyaṃ ṇi. Jāyati kamanametāyāti jaṅgho, jāṇu. Janadhātu janane gho. Nassa niggahitādeso. Eṇimigassa jaṅgho viya jaṅgho yassa soti eṇijaṅgho, buddho. Yathā hi eṇimigassa jaṅgho suvaṭṭo hoti, evameva buddhassa maṃsussadena paripuṇṇajaṅgho. Na ekato bandhapiṇḍikamaṃso. Samantato samasaṇṭhitena maṃsena parikkhittāhi suvaṭṭitāhi sāli gabbhayavagabbhasadisāhi jaṅghāhi samannāgatoti attho. Tasmā eṇimigajaṅghasadiso suvaṭṭajāṇukoti thometi.

鹿王腿(Eṇijaṅgha)，指腿膝圆满，如同羚羊之腿。行走、去往，故为“羚”(eṇi)，即“鹿”(miga)。i是行动的词根，加ṇi后缀。以此产生行走，故为“腿”(jaṅgha)，即“膝”(jāṇu)。jan是生的词根，加gho后缀，n被替换为ṅ。其腿如同羚羊之腿，故为“鹿王腿”，指佛陀。正如羚羊的腿是圆润的，佛陀的腿也是如此，肌肉丰满。其肌肉并非结成一团，而是由均匀分布的肌肉所环绕，圆润饱满，如同稻谷或麦穗的胚芽。因此，赞美佛陀的腿像羚羊的腿一样，膝盖圆润美好。

Kosacchādaṅgajātoti kosacchādaaṅgajātoti padacchedo. Usabhavāraṇādīnaṃ aṅgajāto viya suvaṇṇapaduma kaṇṇikasadisena vatthakosena paṭicchannena guyhaṅgajātena samannāgatoti attho. Kusati tiṭṭhati etthāti koso. Kusadhātu gatiyaṃ ṇa. Chādiyatīti chādo. Chadadhātu paṭicchanne ṇa. Kosena chādo kosacchādo. Aṅge sarīrāvayave jātanti aṅgajātaṃ. Kosacchādaṃ aṅgajātaṃ byañjanaṃ yassāti kosacchādaṅgajāto, buddho. Bhagavato hi usabhavāraṇādīnaṃ aṅgajāto viya suvaṇṇapadumakaṇṇi kasadisena kosohitavatthaguyhena byañjanena samannāgatoti attho. Tasmā kosacchādaṅgajātasampannoti thometi. Punarapīti puna apīti padacchedo. Rakārā gamo[Pg.173]. Punāti eso atthantaratthe nipāto. Apisaddo sampiṇḍanattho. Sugatoti buddho. So hi sundaraṃ nibbānaṃ gacchatīti sugatoti vuccati.

“阴藏相”(Kosacchādaṅgajāta)，其词语分解为“鞘所覆”(kosacchāda)与“生殖器”(aṅgajāta)。其义为：具足如同牛王、象王等的生殖器，由状如金色莲花花托的鞘所覆盖隐藏的密处之相。“Koso”(鞘)：“于此中住(kusati)”之义。`kus`词根义为“行”，加`ṇa`后缀。“Chādo”(覆)：“被覆盖(chādiyati)”之义。`chad`词根义为“遮蔽”，加`ṇa`后缀。由鞘所覆，故为“kosacchādo”(鞘所覆)。于身体部位中生出，故为“aṅgajātaṃ”(生殖器)。其生殖器由鞘所覆为相，故为“阴藏相”(Kosacchādaṅgajāta)，指佛陀。诚然，世尊具足如同牛王、象王等的生殖器，以鞘所藏之密处为相。因此赞叹佛陀“具足阴藏相”。“此外”(Punarapi)，其词语分解为“puna”与“api”。“r”为连音增音。“puna”是表示另一义的不变词。“api”一词为集合义。“善逝”(Sugata)即是佛陀。因其去向美好的涅槃，故被称为“善逝”。

Suppatiṭṭhitapādoti suvaṇṇapādukatalamiva bhūmiyaṃ samaṃ suṭṭhu patiṭṭhitapādo. Samaṃ suṭṭhu bhūmiyaṃ patiṭṭhatīti suppatiṭṭhito, pādo. Su pati pubbo ṭhā dhātu gatinivattiyaṃ ta. Pajjati gacchati etenāti pādo. Padadhātu gatimhi ṇa. Suppatiṭṭhito pādo yassāti suppatiṭṭhitapādo, sugato. Yathā hi aññesaṃ bhūmiyaṃ pādaṃ ṭhapentānaṃ aggatalaṃ vā paṇhiṃ vā passaṃ vā paṭhamaṃ phusati vemajjhaṃ vā pana chiddaṃ hoti, ukkhipantānampi aggatalādīsu ekakoṭṭhāsova paṭhamaṃ uṭṭhahati, na evaṃ tassa. Tassa pana suvaṇṇapādukatalaṃ viya ekappahāreneva sakalapādatalaṃ bhūmiṃ phusati, bhūmito uṭṭhahati. Sacepi hi bhagavā anekasataporisaṃ narakaṃ akkamissāmīti pādaṃ nīharati, tāvadeva ninnaṭṭhānaṃ vātapūritaṃ viya kammārabhastaṃ unnamitvā pathavīsamaṃ hoti, unnataṭṭhānampi anto pavisati, dūre akkamissāmīti abhinīharantassa sineruppamāṇopi pabbato seditavetthaṅkuro viya namitvā pādasamīpaṃ āgacchati. Tathā hissa yamakapāṭihāriyaṃ katvā yugandharapabbataṃ akkamissāmīti pāde abhinīharato pabbato namitvā pādasamīpaṃ āgato. So taṃ akkamitvā dutiyapādena tāvatiṃsabhavanaṃ akkami. Na hi cakkalakkhaṇena patiṭṭhātabbaṭṭhānaṃ visamaṃ bhavituṃ sakkoti. Khāṇu vā kaṇḍako vā sakkharakathalā vā uccārapassāvo vā kheḷasiṅghaṇikādīni vā purimatarāva apagacchanti. Tattha tattheva pathaviṃ pavisanti. Tathāgatassa hi sīlatejena paññātejena dhammatejena dasannaṃ pāramīnaṃ ānubhāvena ayaṃ mahāpathavī samā mudu pupphākiṇṇā honti. Tatra tathāgato samaṃ pādaṃ nikkhipati. Samaṃ uddharati, sabbāvantehi pādatalehi [Pg.174] bhūmiṃ phusati, tasmā suppatiṭṭhitapādoti thometi.

“善安住足”(Suppatiṭṭhitapāda)，犹如金履之底，平稳地立于大地上。平稳地、很好地安住于大地，故为“善安住”，指“足”。“su”和“pati”是前缀，“ṭhā”是词根，表示“停止”，加“ta”后缀。以此行走、去往，故为“足”(pāda)。“pada”词根义为“行”，加“ṇa”后缀。其足善安住，故为“善安住足”，指善逝。正如其他人将脚置于地面时，或者先触脚尖，或者先触脚跟，或者先触侧面，或者中间有空隙；又或者抬起时，仅有一处先离地，如来不是这样。如来的脚犹如金履之底，一举足就整个脚底同时触地，离地时也是如此。即使世尊想要走入数百人身深的地狱，举起脚的时候，低洼的地方也会像铁匠的风箱充气一样隆起，使大地平坦；高的地方也会自然下陷。如果想要走很远的路，即使是须弥山(Sineru)般大小的山也会像刚发芽的竹笋一样弯曲到如来的脚边。就像过去世尊示现双神变的时候，想要踏上持双山(Yugandhara)，山就弯曲到脚边。世尊踏上之后，再用第二只脚走到三十三天。有轮相的脚所踏的地方，不可能有不平整。树桩、荆棘、碎石瓦砾、大小便、痰涕等等，都会事先避开，或者沉入地中。如来凭借戒德的光辉、智慧的光辉、法德的光辉以及十波罗蜜的力量，使这大地变得平坦柔软，鲜花遍地。如来平稳地放下脚，也平稳地抬起脚，整个脚底都接触地面，因此赞叹为“善安住足”。

Mūdo dātuṇṇalomoti muda odāta uṇṇalomoti padacchedo. Bhamukantare jāto saṇhasukhumo seto suddho uṇṇalomavantoti attho. Ettha ca mudasaddo saṇhasukhumavācako anipphannapāṭipadiko. Atha vā mudeti mudayati satteti mudo, sukhumo. Mudadhātu modane a. Avadāyati khaṇḍiyatīti odāto. Avapubba dādhātu avakhaṇḍane ta. Atha vā avadāyati sujjhatīti odāto, yathā vodānanti. Mudo ca odāto ca mudodāto, uṇati uddhaṃ gacchatīti uṇṇā, lomo. Uṇṇasaddo hi loke lomasaddapariyāyoti vadanti ācariyā. Maṃsassa upari pavattatīti attho. Uṇadhātu gatiyaṃ ṇa. Maṃsacammāni lunāti chindatīti lomo. Ludhātu chindane manipaccayo. Lunitabboti vā lomo, uṇṇā ca sā lomo cāti uṇṇalomo, lomaviseso. Mudo dāto uṇṇalomo yassa soti mudodātuṇṇa lomo, sugato. Uṇṇālomaṃ pana bhagavato dvinnaṃ bhamukānaṃ vemajjhe nāsimatthakeyeva jātaṃ. Uggantvā pana nalāṭamajjhe jātaṃ. Sappimaṇḍe osāretvā ṭhapitasata vitatakappāsapaṭalaṃ viya mudaṃ. Parisuddhaosadhitārakavaṇṇaṃ viya ca sippalitūlalatātūlaṃ viya ca vigatamalena odātaṃ uṇṇālomaṃ atthi, na aññesanti attho. Vuttañhetaṃ brahmāyusutte –

“柔软洁白白毫相”(Mūdodātuṇṇalomo)，其词语分解是“柔软”(muda)、“洁白”(odāta)和“白毫”(uṇṇaloma)。指的是在两眉之间生出的柔软、细腻、洁白、纯净的白毫。于此，“muda”一词表示柔软、细腻，其词源不明确。或者说，使众生欢喜、愉悦，故为“mudo”，指细微。“muda”词根源于“modana”(喜悦)，加“a”后缀。被剥开、被分离，故为“odāta”(洁白)。“ava”前缀，词根“dā”表示“分离”，加“ta”后缀。或者说，净化，故为“odāta”，如“vodāna”(纯净)。柔软和洁白，合为“mudodāta”(柔软洁白)。向上生长，故为“uṇṇā”(毫)，即“loma”(毛)。诸师云，“uṇṇā”一词在世间是“loma”的同义词，意思是生长在肉之上。“uṇā”词根源于“gati”(行)，加“ṇa”后缀。切断肉和皮，故为“loma”(毛)。“lu”词根源于“chidana”(切断)，加“mani”后缀。或者说，“可切断”，故为“loma”。既是毫又是毛，故为“uṇṇaloma”(白毫)，是毛的一种特殊类型。其柔软洁白的白毫，故为“mudodātuṇṇalomo”(柔软洁白白毫相)，指善逝(sugata)。世尊的白毫生于两眉之间、鼻梁之上，而其生起后则位于额头中央，像涂抹了酥油后放置的细棉布般柔软，像纯净的晨星颜色一样，又像木棉树的棉絮一样，没有污垢，洁白的白毫，唯世尊有，非余人所具。《梵寿经》(Brahmāyusutta)里也这样说——

‘‘Uṇṇā kho panassa bhoto gotamassa bhamukantare jātā odātā mudu tūlasannibhā’’ti.

“尊者乔达摩(Gotama)眉间生有白毫，洁白、柔软如棉。”

Taṃ panetaṃ koṭiyaṃ gahetvā ākaḍḍhiyamānaṃ upaḍḍha bāhuppamāṇaṃ hoti. Vissaṭṭhaṃ dakkhiṇāvaṭṭavasena āvaṭṭitvā uddhaggā hutvā santiṭṭhati. Suvaṇṇaphalakamajjhe ṭhapitarajata pupphuḷakaṃ [Pg.175] viya, suvaṇṇaghaṭato nikkhammamānaṃ khīradhāraṃ viya aruṇappabhārañjite gaganatale osadhitārakaṃ viya ca atimanoharāya siriyā virocati, tasmā mūdodātuṇṇalomoti thometi.

此白毫若被抓住尖端拉伸，可达半臂之长。放开后则向右旋转，尖端向上而住立。犹如放置于金盘中央的银珠，又如从金罐中流出的乳流，更似被黎明之光染红的天空中闪耀的晨星，以极其美好的光彩照耀，因此赞叹为“柔软洁白白毫相”。

Athamapīti tadaññaṃ api. Sugatoti buddho. So hi sundaravācaṃ gadati vadatīti sugatoti vuccati. Brahmujuggattabhāvoti brahmaujuuggataattabhāvoti padavibhāgo. Brahmuno uju uggataattabhāvo viya ujumeva uggataattabhāvo dīghasarīroti attho. Brahmāyusutte pana ‘‘brahmujugatto’’tipāṭho. Tadaṭṭhakathāyañca brahmujugattoti brahmā viya ujugatto ujumeva uggatadīghasarīroti vivarati. Taṃ pana sandhāya brahmujuggattabhāvoti vuttaṃ.

此外，还有其他（含义）。善逝(sugata)即是佛陀。他之所以被称为善逝，是因为他说美好动听的语言。“梵天直身相”(brahmujuggattabhāva)的词语分解是“梵天”(brahma)、“正直”(uju)、“崇高”(uggata)和“自身相”(attabhāva)。意思是说，像梵天那样正直崇高的自身相，就像笔直向上生长的身躯一样，即身躯修长的意思。但在《梵寿经》(Brahmāyu Sutta)中，有“梵天直身”(brahmujugatta)的读法。该经的义注中解释说，“梵天直身”就像梵天那样身形正直，意思是身躯挺拔修长。这里所说的“具梵天直身相”就是指这个意思。

Ayaṃ panettha vacanattho. Jhānādiguṇehi uparūparibrūhati vaḍḍhatīti brahmā. Brūhadhātu vaḍḍhane ma, arati avaṅkabhāvena pavattatīti uju, avaṅko. Aradhātu gatiyaṃ jupaccayo. Arissa uādeso. Uddhaṃ gacchati pāpuṇātīti uggato. Upubba gamudhātu gatiyaṃ to. Āhito āropito ahaṃ māno etthāti attā, sarīro. Āpubba dhā dhātu ropane manipaccayo tupaccayo vā. Dhassa to. Massa to. Atha vā sukhadukkhaṃ adati anubhavatīti attā. Adadhātu anubhavane manipaccayo. Kaccāyanasaddasatthe pana ‘‘sukhadukkhaṃ adati bhakkhatīti attā, jātijarāmaraṇādīhi adiyate bhakkhiyateti vā attā. Ātumā’’ti vuttaṃ. Khyādīhi manimaca tovāti suttena padasiddhi veditabbā. Attāti abhidhānaṃ buddhi ca bhavanti etasmāti attabhāvo, rūpakāyo. Anuṭīkāyaṃ pana ‘‘āhito ahaṃ māno etthāti attā, soeva bhavati uppajjati na paraparikappito viya niccoti attabhāvo. Attāti vā diṭṭhigatikehi gahetabbākārena bhavati pavattatīti attabhāvo’’ti vuttaṃ[Pg.176]. Brahmuno ujumeva uggato attabhāvo viya ujumeva uggato attabhāvo yassa soti brahmujuggattabhāvo, sugato. Yebhuyyena hi sattā khandhe kaṭiyaṃ jāṇusūti tīsu ṭhānesu namanti. Thokaṃ kaṭiyaṃ namantā pacchato namanti. Itaresu dvīsu ṭhānesu purato. Dīghasarīrā paneke passā vaṅkā honti, eke mukhaṃ unnametvā nakkhattāni gaṇayantā viya caranti, eke appamaṃsalohitā sūlasadisā honti, pavedhamānā gacchanti, tathāgato pana ujumeva uggantvā dīghappamāṇo devanagare ussitasuvaṇṇa toraṇaṃ viya hoti. Tasmā brahmujuggattabhāvoti thometi.

此处解释词义。以禅那等功德不断向上增长者，称为梵天(brahmā)。词根`brūh`用于“增长”义，加`ma`后缀。以不弯曲的方式运行，故称`uju`(正直)，即不弯曲。词根`ar`用于“行”义，加`ju`后缀，`ar`被替换为`u`。向上行进到达者，称为`uggato`(上升)。词根`gam`前加`u(d)`，用于“行”义，加`to`后缀。“我慢”于此中被置入、建立，故为`attā`(我)，指身体。词根`dhā`前加`ā`，用于“置入”义，加`mani`或`tu`后缀，`dh`变为`t`，`m`变为`t`。或者，领受、经验苦乐者，称为`attā`。词根`ad`用于“经验”义，加`mani`后缀。在迦旃延(Kaccāyana)的声论中则说：“领受、吞食苦乐者，称为attā；或被生、老、病、死等所吞食，故称attā，亦名ātumā。”其构词法应通过（迦旃延语法）“khyādīhi manimaca to vā”等经则了知。“我”的名称与认知由此而生，故称`attabhāvo`(有身)，即色身。复注(Anuṭīkā)中则说：“‘我慢’于此中被置入，故为attā。其自身生起，非如他人所构想，是常，故为attabhāvo。或说，为诸见者所执取之相状而存在、转起，故为attabhāvo。”如梵天之身正直而崇高，具足此正直崇高之身者，即是具梵天直身相(brahmujuggattabhāvo)者，即善逝。多数众生于肩、腰、膝三处弯曲。在腰部稍微弯曲者向后弯，在另外两处则向前弯。有些长身者身躯侧弯，有些仰面而行如数星辰，有些少肉少血如桩，颤抖而行。然而，如来身躯正直崇高，身量修长，犹如天城中高耸的金色门楼。因此，以“具梵天直身相”来赞美他。

Nīlakkhīti nīlaakkhīti padacchedo. Atinīlanettena samannāgatoti attho. Ikkhati passati anena rūpārammaṇaṃ samavisamaṃ vāti akkhi, nettaṃ. Ikkhadhātu dassane i. Issa attaṃ. Nīlā atinīlā akkhi nettā yassāti nīlakkhi, sugato. Bhagavato hi na sakalanīlakkhiva hoti. Nīlayuttaṭṭhāne panassa ummārapupphasadisena ativisuddhena nīlavaṇṇena samannāgatāni akkhīni honti. Pītayuttaṭṭhāne kaṇikārapupphasadisena lohitavaṇṇena. Lohitayuttaṭṭhāne bandhujīvakapupphasadisena lohitavaṇṇena. Seta yuttaṭṭhāne osadhitārakasadisena setavaṇṇena. Kāḷa yuttaṭṭhāne addāriṭṭhakasadisena kāḷavaṇṇena samannāgatāni suvaṇṇavimāne ugghāṭitamaṇisīhapañjarasadisāni khāyanti. Vuttañhi mahāniddese ‘‘maṃsacakkhumhi bhagavato pañcavaṇṇā saṃvijjanti. Nīlo ca vaṇṇo, pītako ca vaṇṇo, lohitako ca vaṇṇo, kaṇho ca vaṇṇo, odāto ca vaṇṇo akkhilomāni ca bhagavato, yattha ca akkhi lomāni patiṭṭhitāni. Taṃ nīlaṃ hoti sunīlaṃ pāsādikaṃ dassaneyyaṃ ummārapupphasamānaṃ. Tassa parato pītakaṃ hoti [Pg.177] supītakaṃ suvaṇṇavaṇṇaṃ pāsādikaṃ dassaneyyaṃ kaṇikārapupphasamānaṃ. Ubhato akkhikuṭāni bhagavato lohitakāni honti sulohikāni pāsādikāni dassaneyyāni indagopakasamānāni. Majjhe kaṇhaṃ hoti sukaṇhaṃ alūkhaṃ suddhaṃ pāsādikaṃ dassaneyyaṃ addāriṭṭhaka samānaṃ. Tassa parato odātaṃ hoti suodātaṃ setaṃ paṇḍaraṃ pāsādikaṃ dassaneyyaṃ osadhitārakasamāna’’nti. Bhagavā pana tena maṃsacakkhunā caturaṅgasamannāgate andhakārepi samantā yojanaṃ passati divā ceva rattiñca.

“青眼”(Nīlakkhī)，即“青”(nīla)与“眼”(akkhi)的词语分解。意思是具有极深的青色眼睛。用此观看(`ikkhati`)色所缘，或分辨平等与不平等，故称眼(akkhi)、目(nettaṃ)。词根`ikkh`用于‘看’义，加`i`后缀，`i`变为`a`。拥有青色、极青的眼睛者，称为青眼(nīlakkhi)，即善逝。世尊并非整个眼睛都是青色的。而是在青色相应之处，他的眼睛具足极为清净的青色，犹如亚麻花(ummārapuppha)；在黄色相应之处，具足红色，犹如翅子树花(kaṇikārapuppha)；在红色相应之处，具足红色，犹如午时花(bandhujīvakapuppha)；在白色相应之处，具足白色，犹如启明星(osadhitārakā)；在黑色相应之处，具足黑色，犹如无患子(addāriṭṭhaka)。它们显现得犹如黄金宫殿中开启的宝石狮子窗。正如《大义释》(Mahāniddesa)中所说：‘世尊的肉眼具足五种颜色：青色、黄色、红色、黑色和白色。世尊的眼睫毛，以及眼睫毛生长的地方，是青色的，极青，悦意可观，犹如亚麻花。其外是黄色的，极黄，如黄金色，悦意可观，犹如翅子树花。世尊的两个眼角是红色的，极红，悦意可观，犹如胭脂虫(indagopaka)。中间是黑色的，极黑，不粗，纯净，悦意可观，犹如无患子。其外是白色的，极白，皎洁，悦意可观，犹如启明星。’世尊凭借此肉眼，即使在四种条件具足的黑暗中，于周围一由旬内，无论白昼黑夜，皆能看见。

Vuttañhi mahāniddese –

《大义释》(Mahāniddesa)中说：

‘‘Tena bhagavā pākatikena maṃsacakkhunā attabhāva pariyāpannena purimasucaritakammābhinibbattena samantā yojanaṃ passati divā ceva rattiñca. Yadāpi caturaṅgasamannāgato andhakāro hoti, sūriyo ca atthaṅgamito hoti, kāḷapakkho ca uposatho hoti, tibbo ca vanasaṇḍo hoti, mahā ca kāḷamegho abbhuṭṭhito hoti, evarūpepi caturaṅgasamannāgate andhakāre samantā yojanaṃ passati. Natthi so kuṭṭo vā kavāṭaṃ vā pākāro vā pabbato vā gaccho vā latā vā āvaraṇaṃ rūpānaṃ dassanāyā’’ti. Tasmā upalakkhaṇanayena nīlakkhīti thometi.

“世尊以其由往昔善业所生、属于自身的天然肉眼，日夜都能看见周围一由旬的范围。即使在太阳落山、于黑分行布萨(uposatha)、林薮浓密、以及大黑云升起，具足此四种条件的黑暗中，他也能看见周围一由旬的范围。没有任何墙壁、门扇、围墙、山脉、树丛或藤蔓能够遮蔽他的视线。”因此，人们以这一特征赞美他为“青眼”。

Dīghapaṇhīti āyatapaṇhi. Paripuṇṇapaṇhīti attho. Pasati bādhati anena paresanti paṇhi, pādassa pacchābhāgo. Pasadhātu bādhane ṇi. Sassa ho. Ṇvādimoggallāne pana ‘‘paṇa byavahārathutīsu hi paṇiyati vohāriyatīti paṇhi, pādassa pacchābhāgo’’ti vuttaṃ. Dīghā paṇhi yassa soti dīghapaṇhi, sugato. Yathā hi aññesaṃ agga pādo dīgho hoti. Paṇhimatthake jaṅghā patiṭṭhāti paṇhiṃ [Pg.178] tacchetvā ṭhapitā viya hoti. Na evaṃ tathāgatassa. Tathāgatassa pana catūsu koṭṭhāsesu dve koṭṭhāsā aggapādā honti. Tatiye koṭṭhāse jaṅghā patiṭṭhāti. Catutthe koṭṭhāse āraggena vaṭṭetvā ṭhapitā viya rattakambale geṇḍukasadisā paṇhi hoti. Tasmā dīghapaṇhīti thometi.

长足跟(Dīghapaṇhi)，即长足跟(āyatapaṇhi)，义为圆满足跟。以此压迫(pasati/bādhati)，故为足跟(paṇhi)，是足的后部。词根pas在压迫义上，加后缀ṇi，s变为h。然而，在目犍连(Moggallāna)等的语法书中则说：“词根paṇa在交易、赞颂义上，因其被使用、被运用，故为足跟(paṇhi)，是足的后部。”其足跟长，故为长足跟，指善逝。诚然，他人的足是前部长，小腿立于足跟之上，犹如足跟被削平后安放一般。如来则非如此。然而，如来的足，四分之中，二分为足前部，第三分上立着小腿，第四分是足跟，犹如用圆规旋成后置于红色毛毯上的球一般。因此，人们赞叹其为“长足跟”。

Sukhumamalachavīti sukhuma amala chavīti padacchedo. Saṇhamalavisuddhataco saṇhamalavirahitataco vāti attho. Ettha ca sukhumasaddo saṇhavācako anipphannapāṭipadiko. Atha vā sukhayati saṇhabhāvenāti sukhumaṃ, saṇhaṃ. Sukhadhātu takkariyaṃ umapaccayo. Taṃsamaṅgīpuggalaṃ kiliṭṭhaṃ malati dhāretīti malaṃ, rajādimalaṃ. Maladhātu dhāraṇe a, natthi malametissāti amalā, chavī. Maṃsaṃ chādetīti chavī. Chada dhātu saṃvaraṇe ravapaccayo īpaccayo ca. Sukhumā saṇhā amalā malavirahitā chavī yassāti sukhumamalachavī, sugato. Bhagavato hi suvaṇṇasiniddhasaṇhasarīrattā kañcanasannibha tacattā ca rūpakāye padumapalāse udakabindhu viya rajojallaṃ vā malaṃ vā na limpati. Vuttañhi majjhimapaṇṇāse brahmāyusutte –

细滑无垢皮(Sukhumamalachavī)，其分词为：细滑(sukhuma)、无垢(amala)、皮(chavī)。义为柔软无垢之肤，或离垢之肤。此处，“细滑”(sukhuma)一词，表柔软义，是无派生之词基。或者，因其柔软而令人安乐，故为细滑(sukhuma)，即柔软。由词根sukha(乐)在此义上加uma后缀而成。执持着染污的个人(puggala)，故为垢(mala)，即尘垢等。词根mal在执持义上，加a后缀。其无垢，故为无垢(amalā)之皮(chavī)。覆盖肌肉，故为皮(chavī)。词根chad在遮覆义上，加rava与ī后缀。其皮细滑、柔软、无垢、离垢，故为细滑无垢皮，指善逝。诚然，因世尊(Bhagavā)身体黄金色、光滑、柔软，肤色如金，故尘垢不着于其色身，犹如水珠之于莲叶。如《中部·梵寿经》所说——

‘‘Sukhumacchavī kho pana bhavaṃ gotamo sukhumattā chaviyā rajojallaṃ kāye na upalimpatī’’ti. Tasmā sukhuma malachavīti thometi.

“诚然，尊者乔达摩(Gotama)皮肤细滑，因其皮肤细滑，尘垢不着于身。”因此，人们赞叹其为“细滑无垢皮”。

Thomyarasaggasaggīti thomyarasa gasa aggīti padacchedo. Thomitabba rasaharaṇasattasahassanhārū uddhaggikāti attho. Thomiyatīti thomyo, nhāru. Thomadhātu sīlāghāyaṃ ṇyo. Madhurādibhedaṃ rasaṃ gasenti anto pavesentīti rasaggasā, nhāru. Rasasaddūpapadagasadhātu adane a. Atha vā rasaṃ gasati harati etehīti rasaggasā[Pg.179], nhāru. Gasadhātu haraṇe a. Dhātusaddo hi anekattho. Rasaggasānaṃ aggāti rasaggasaggā, te ettha santīti rasaggasaggī, nhāru. Assathyatthe īpaccayo. Thomyo rasaggasaggī yassa soti thomyarasaggasaggī, sugato. Tathāgatassa hi sattarasaharaṇisahassāni uddhaggāni hutvā gīvāyameva paṭimukkāni. Tilaphalamattopi āhāro jivhagge ṭhapito sabbaṃ kāyaṃ anupharati. Teneva mahāpadhānaṃ padahantassa ekataṇḍulādīhipi kaḷāyayūsapasatenapi kāyassa yāpanaṃ hoti. Aññesaṃ pana tathā abhāvā na sakalakāyaṃ ojā pharati. Tena te bahvābādhā honti. Idaṃ lakkhaṇaṃ appābādhatāsaṅkhātassa nissandaphalassavasena pākaṭaṃ hoti, tasmā thomyarasaggasaggīti thometi.

上味胜脉相(Thomyarasaggasaggī)，其分词为：应赞(thomya)、味(rasa)、尝(gasa)、上首(aggī)。义为：应受赞叹的七千条尝味脉皆朝上。应被赞叹，故为应赞(thomyo)，指脉络(nhāru)。由词根thom在赞颂义上，加ṇyo后缀。吞尝(gasenti)甜等诸味并送入体内，故为味尝者(rasaggasā)，指脉络。前缀词rasa，加在食义的词根gas上，再加a后缀。或，以此吞尝(gasati)、运送(harati)滋味，故为味尝者(rasaggasā)，指脉络。词根gas在运送义上，加a后缀。词根确实有多义。味尝者之首(agga)，故为味尝脉之首(rasaggasaggā)；具此者，故为具味尝脉之首者(rasaggasaggī)，指脉络。在所有主义上，加ī后缀。其具应赞之味尝脉之首，故为上味胜脉相，指善逝。诚然，如来的七千条尝味脉皆朝上，并束于颈部。因此，仅置于舌尖的芝麻大小的食物，亦能遍满滋养全身。正因如此，当行大精进时，仅凭一粒米或一把豆汤，亦能维持身体。他人则非如此，其滋养素不能遍满全身，故多疾病。此相以无病之果报而显现。因此，人们赞叹其为“上味胜脉相”。

Tevīsatimavandanagāthāvaṇṇanā samattā.

第二十三礼敬偈释义圆满。

24. Dutiyagāthāyaṃ jinoti pañcamārajitavā buddho. Tassa pana padassa samacattālīsaggadantotyādīhi padehi tulyaliṅgattabhāvena sambandho. Cattālīsaggadantoti cattālīsaaggadantoti padacchedo. Samacattālīsa uttamadantoti attho. Ettha ca aggasaddo uttamavācako anipphannapāṭipadiko. Atha vā uttamabhāvaṃ ajati gacchatīti aggo, danto. Daṃsati vidaṃsati bhojjamanenāti danto. Daṃsadhātu daṃsane ta. Tassa nto dhātvantalopo. Samacattālīsaṃ aggo uttamo danto yassāti cattālīsaggadanto, jino. Uparimahanuke patiṭṭhitā dantā vīsati heṭṭhime vīsatīti samacattālīsadantā hontīti attho. Aññesañhi paripuṇṇadantānampi dvattiṃsadantā honti. Tathā gatassa pana cattālīsaṃ. Tasmā cattālīsaggadantoti thometi.

24. 在第二偈中，“胜者”(jino)即佛陀，因其战胜五魔。然而，该词与“四十最胜齿”(cattālīsaggadanto)等词，因性、数、格相同而相关联。“四十最胜齿”(Cattālīsaggadanto)的分词为：四十(cattālīsa)、最胜(agga)、齿(danto)。义为四十颗平整、最上之齿。此处，“最胜”(agga)一词，表最上义，是无派生之词基。或，达到(ajati/gacchati)最上，故为最胜(aggo)，指齿。以此咬(daṃsati)、嚼(vidaṃsati)食物，故为齿(danto)。词根daṃs在咬义上，加ta后缀，其nto及词根尾音被省略。其具四十颗平整、最上之齿，故为四十最胜齿，指胜者。义为：上颚有二十颗齿，下颚有二十颗，故为四十颗平整之齿。诚然，他人即便齿全，亦仅三十二颗，如来则有四十颗。因此，人们赞叹其为“四十最胜齿”。

Samakalapanajoti [Pg.180] kakacena chinditvā ṭhapito viya samadantoti attho. Lapati vadati etenāti lapanaṃ, mukhaṃ. Lapadhātu vadane yu. Tasmiṃ lapane mukhe jātoti lapanajo, danto. Tappurisasamāsoyaṃ, samako lapanajo danto yassāti samakalapanajo, jino. Pāḷiyaṃ pana ‘‘samadanto’’ti pāṭho atthi. Ayamevattho. Aññesañhi keci dantā uccā, keci nīcāti visamā honti. Tathāgatassa pana ayapaṭṭachinnasaṅkhapaṭalaṃ viya samā honti. Tasmā samakalapanajoti thometi.

平口生齿(Samakalapanajo)，义为齿平整，犹如锯子切割后安放一般。以此说话(lapati/vadati)，故为口(lapanaṃ)，即嘴。词根lap在说义上，加yu后缀。生于(jāto)彼口(lapane/mukhe)中，故为口生者(lapanajo)，即齿。此为依主释(Tappurisa)复合词。其口生之齿平整，故为平口生齿，指胜者。然而，在圣典中有“平齿”(samadanto)的读法，其义相同。诚然，他人之齿，或高或低，故不平整。如来之齿则平整，犹如铁片削过的螺贝。因此，人们赞叹其为“平口生齿”。

Antaraṃsappapīnoti antaraaṃsapīnoti padavibhāgo. Gāthābandhavasena chandānurakkhaṇatthaṃ pakārāgamaṃ katvā evaṃ vuttaṃ. Dvinnaṃ aṃsānaṃ khandhānaṃ antaraṃ vemajjhe paripuṇṇapiṭṭhitaloti attho. Ettha ca aṃsasaddo khandhatthe vattati. Vuttañhetaṃ abhidhānappadīpikāyaṃ ‘‘aṃso nitthi bhujasiro, khandho tassandhi jattu ta’’nti.

两肩间丰满(Antaraṃsappapīno)，其分词为：间(antara)、肩(aṃsa)、丰满(pīno)。为随顺偈颂格律、护持韵律，加入辅音p而如是说。义为两肩(aṃsa/khandha)之间，即背部中央，圆满丰实。此处，“肩”(aṃsa)一词，作肩(khandha)义。此于《名称辞典》(Abhidhānappadīpikā)中说：“aṃso nitthi bhujasiro, khandho tassandhi jattu ta”。

Anati jīvati etenāti aṃso, khandho. Anadhātu pāṇe sopaccayo. Nassa niggahitādeso. Sarīrassa avayavabhāvena anati gacchati pavattatīti vā aṃso, dvinnaṃ aṃsānaṃ khandhānaṃ antaraṃ vemajjhanti antaraṃso, piṇati pūratīti pīno, piṭṭhitalaṃ. Piṇadhātu pinane pūraṇe vā ṇa. Ṇassa no. Dvinnaṃ aṃsānaṃ khandhānaṃ antaraṃ vemajjhe pīnaṃ paripuṇṇaṃ piṭṭhitalaṃ yassāti antaraṃsappapīno, jino. Uttarapadalopabahubbīhisamāsoyaṃ. Aññesañhi taṃ ṭhānaṃ ninnaṃ hoti, dve piṭṭhikoṭṭā pāṭiekkaṃ paññāyanti. Tathāgatassa pana kaṭito paṭṭhāya maṃsapaṭalaṃ yāva khandhā uggamma samussitasuvaṇṇaphalakaṃ viya piṭṭhiṃ chādetvā patiṭṭhitaṃ. Tasmā antaraṃsappapīnoti thometi. Pāḷiyaṃ pana ‘‘citantaraṃso’’ti pāṭho. Tadaṭṭhakathāyañca ‘‘citantaraṃ soti [Pg.181] antaraṃsaṃ vuccati dvinnaṃ koṭṭānamantaraṃ. Taṃ paripuṇṇa massāti antaraṃso’’ti vuttaṃ.

以此生存、生活，故名“aṃsa”，即肩(khandha)。词根“an”义为生命，加后缀“so”。“n”被替换为鼻音“ṃ”(niggahīta)。或者，作为身体的一部分，它持续运作、流动，故名“aṃsa”。两肩(aṃsa/khandha)之间的中间部分，故名“antaraṃsa”(肩间)。“piṇati”(充满)、“pūrati”(圆满)，故名“pīno”(丰满)，指背部区域。词根“piṇ”义为充盈或填满，加后缀“ṇa”；“ṇa”被替换为“no”。其两肩之间的背部区域丰满圆满，故名“antaraṃsappapīno”(两肩之间丰满)，此指胜者。此为省略后词的离合释。于他人，此处凹陷，两肩胛骨各自显现。而如来从腰部起，肌肉层隆起直至双肩，覆盖背部，如同竖立的金板。因此，赞叹其为“antaraṃsappapīno”。在巴利圣典中，亦有“citantaraṃso”的读法。其义注中说：“‘citantaraṃso’中，‘antaraṃsa’指两肩胛之间的部位。其处圆满，故名‘antaraṃso’。”

Cakkenaṅkitapādoti cakkena aṅkitapādoti padacchedo. Aṭṭhasatapādacakkalakkhaṇena lakkhitapādataloti attho. Cakkena aṭṭhasatapādacakkena aṅkito lakkhito pādo yena soti cakkenaṅkitapādo, jino. Tatiyābahubbīhi samāsoyaṃ. Aññesañhi pādatale aṭṭhasatapādacakka lakkhaṇaṃ natthi. Tathāgatassa pādataleeva vicitraṃ aṭṭhasata pādacakkalakkhaṇaṃ atthi. Tasmā cakkenaṅkitapādoti thometi.

“cakkenaṅkitapādo”(足标轮印)一词，可分解为“cakkena aṅkitapādo”。其义为：足底有百八轮相作为标记。以轮，即以百八轮相标记其足，故名“cakkenaṅkitapādo”，此指胜者。此为工具格离合释。于他人，足底无百八轮相；唯如来足底，有庄严的百八轮相。因此，赞叹其为“cakkenaṅkitapādo”。

Vuttañhi brahmāyusutte ‘‘heṭṭhā kho pana tassa bhoto gotamassa pādatalesu cakkāni jātāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrānī’’ti. Aṭṭhasatapādacakkalakkhaṇasarūpaṃ pana yo pādapaṅkajamuduttalarā jikehīti gāthāvaṇṇanāyaṃ vuttamevāti.

诚如《梵寿经》(Brahmāyu Sutta)所说：“尊者乔达摩(Gotama)的足底生有千辐、有轮辋、有轮毂、形相圆满的轮相。”至于百八轮相的形貌，则已于“yo pādapaṅkajamuduttalarājikehī”ti此偈的释义中说明。

Aviraḷadasanoti avivaradanto. Avivaradantena sampannoti attho. Vivarati phullatīti viraḷo. Varadhātu phullaneḷo. Assi. Na viraḷo aviraḷo, natthi viraḷo etassāti aviraḷo, danto. Daṃsati vidaṃsati khādanīyaṃ vā bhojanīyaṃ vā etenāti dasano, danto. Daṃsadhātu daṃsane yu. Niggahitalopo. Aviraḷo dasano danto yassāti aviraḷadasano, jino. Aññesañhi kumbhilānaṃ viya dantā viraḷā honti. Macchamaṃsādīni khādantānaṃ dantantaraṃ pūrati. Tathāgatassa pana kanakalatāya samussāpitavajira panti viya aviraḷā tulikāya dassitaparicchedā viya dantā honti, tasmā aviraḷadasanoti thometi.

“aviraḷadasano”(齿无隙)即“avivaradanto”(齿无间)。其义为：具足无间隙的牙齿。“vivarati”(张开)、“phullati”(绽放)，故为“viraḷo”(有间隙)。词根“var”义为“绽放”，加后缀“ḷo”。“na viraḷo”即“aviraḷo”(无隙)；“natthi viraḷo etassa”(其无稀疏)，故名“aviraḷo”，指牙齿。以此咬(daṃsati)、咀嚼(vidaṃsati)嚼食(khādanīya)或啖食(bhojanīya)，故名“dasano”(齿)，即牙齿。词根“daṃs”义为“咬”，加后缀“yu”；鼻音“ṃ”(niggahīta)脱落。其牙齿无间隙，故名“aviraḷadasano”，此指胜者。于他人，齿有间隙，如鳄鱼。食鱼肉等时，齿间塞满。而如来之齿，无有间隙，如金蔓上镶嵌的一行金刚石，又如画笔勾勒般界限分明。因此，赞叹其为“aviraḷadasano”。

Mārajussaṅkhapādoti māraji ussaṅkhapādoti padacchedo. Ettha ca mārajīti pañcamārajitavā buddho kattubhūto. So [Pg.182] hi pañcamāre jitavāti mārajīti vuccati. Ussaṅkhapādoti pādassa upari ṭhitena saṅkhasadisattā saṅkhanāmikena gopphakena samannāgatoti attho. Saṃsuṭṭhuṃ pathaviṃ khanatīti saṅkhe. Saṃpubbakhanudhātu avadāraṇe kvi. Apadānaṭṭhakathāyaṃ pana ‘‘saṃsuṭṭhuṃ khādanto khaṇanto gacchatīti saṅkhe. Samuddajalapariyante caramāno gacchati caratīti attho’’ti vuttaṃ. Saṅkhe viyāti saṅkhe, gopphako. Pādassa uddhaṃ upari ṭhitaṃ saṅkhasadisaṃ gopphaka massāti ussaṅkhapādo, jino. Vuttañhi brahmāyusuttaṭṭhakathāyaṃ ‘‘uddhaṃ patiṭṭhitagopphakattā ussaṅkhā pādā assāti ussaṅkhapādo’’ti. Aññesañhi piṭṭhipāde gopphakā honti. Tena tesaṃ pādā āṇibaddhā viya baddhā honti. Na yathāsukhaṃ parivattanti. Gacchantānaṃ pādatalāni na dissanti. Tathāgatassa pana abhirūhitvā upari gopphakā patiṭṭhahanti. Tenassa nābhito paṭṭhāya uparimakāyo nāvāya ṭhapita suvaṇṇapaṭimā viya niccalo hoti. Adhokāyova iñjati. Sukhena pādā parivattanti. Puratopi pacchato ubhayapassesupi ṭhatvā passantānaṃ pādatalāni paññāyanti. Na hatthīnaṃ viya pacchatoyevāti. Tasmā ussaṅkhapādoti thometi.

“mārajussaṅkhapādo”一词，可分解为“māraji”(降魔者)与“ussaṅkhapādo”(足踝高显)。此处，“māraji”指战胜五魔的佛陀，为作用者。因其战胜五魔，故称“māraji”。“ussaṅkhapādo”之义为：其足上方有形如海螺、名为“saṅkha”的踝骨。“saṃsuṭṭhuṃ pathaviṃ khanatīti saṅkho”(善掘大地，故为螺)。词根“khanu”前加“saṃ”，义为“挖掘”，加后缀“kvi”。然于《本行》义注(Apadānaṭṭhakathā)中说：“‘saṃsuṭṭhuṃ khādanto khaṇanto gacchatīti saṅkho’(善食善掘而行，故为螺)，其义为于海边行走。”如螺，故名“saṅkha”，指踝骨。其足上方有如螺之踝骨，故名“ussaṅkhapādo”，此指胜者。诚如《梵寿经》义注(Brahmāyusuttaṭṭhakathā)所说：“因其踝骨向上安住，故其足高显，名为‘ussaṅkhapādo’。”于他人，踝骨位于足背，其足如被钉住，不能随意转动，行走时足底不可见。而如来之踝骨则向上隆起安住。因此，其脐以上身，如置于舟中之金像，稳固不动，唯下身动。双足可轻松转动。无论从前、后、两侧观看，足底皆可见，不像大象只能从后方看见。因此，赞叹其为“ussaṅkhapādo”。

Tiṭṭhanto nonamantobhayakaramudunā jaṇṇukānāma santoti ettha tiṭṭhanto no namanto ubhaya karamudunā jaṇṇukāni āmasantoti padavibhāgo. Tiṭṭhantoti ṭhitakova. Nonamantoti anamamāno hutvā. Ubhaya karamudunāti sukhumena hatthadvayena. Jaṇṇukānīti jaṅghāni. Jāyati gamanāgamanaṃ anenāti jaṇṇu, janadhātu janane ṇu. Soeva jaṇṇukā, jaṅghorūnaṃ sandhi labbhati. Tāni. Āmasantoti parimajjituṃ sakkonto. Ettha ca tiṭṭhanto nonamantoti iminā tathāgatassa akhujjaavāmanabhāvo dīpito[Pg.183]. Avasesajanā hi khujjā vā honti vāmanā vā. Khujjānaṃ uparimakāyo aparipuṇṇo hoti vāmanānaṃ heṭṭhimakāyo. Te aparipuṇṇakāyattā na sakkonti nonamanto jaṇṇukāni parimajjituṃ. Tathāgato pana paripuṇṇaubhayakāyattā sakkoti, tasmā tiṭṭhanto…pe… jaṇṇukā nāmasantoti thometi.

“tiṭṭhanto nonamantobhayakaramudunā jaṇṇukānāmasanto”(站立不俯身，双手触双膝)一词，可分解为“tiṭṭhanto”(站立)、“no namanto”(不俯身)、“ubhaya karamudunā”(以柔软双手)、“jaṇṇukāni āmasanto”(触及双膝)。“tiṭṭhanto”即站立。“nonamanto”即不俯身。“ubhaya karamudunā”即以柔软双手。“jaṇṇukāni”即双膝。“jāyati gamanāgamanaṃ anenāti jaṇṇu”(以此产生来往，故为膝)。词根“jan”义为“产生”，加后缀“ṇu”。“jaṇṇukā”即膝，为小腿与大腿的连接处。“āmasanto”即能够抚摸。此处，“tiṭṭhanto nonamanto”显示了如来无驼背、非矮小之相。于他人，或驼背或矮小。驼背者上身不圆满，矮小者下身不圆满。彼等因身不圆满，故不能站立不俯身而抚摸双膝。而如来上下身皆圆满，故能做到。因此，赞叹其为“tiṭṭhanto…pe…jaṇṇukānāmasanto”。

Vaṭṭakkhandhoti suvaṇṇāliṅgo viya samavaṭṭitagaliko. Vuttañhi brahmāyusutte ‘‘samavaṭṭakkhandho’’ti. Parimaṇḍalā kārena vaṭṭati pavattatīti vaṭṭo, parimaṇḍalo. Vaṭṭadhātu vaṭṭane a. Bhojanaṃ khādati etena galenāti khandho, galo. Khādadhātu khādane bhakkhane vā kvipaccayo. Khādāmagamānaṃ khandhandhagandhāti suttena padasiddhi veditabbā. Abhidhānaṭīkāyaṃ pana ‘‘kaṃ matthakaṃ dadhātīti kandho. Soeva kakārassa khakārakaraṇavasenā’’ti vuttaṃ. Vaṭṭo samaparimaṇḍalo khandho galo yassāti vaṭṭakkhandho, jino. Yathā hi eke koñcā viya bakā viya varāhā viya ca dīghagalā vaṅkagalā puthugalā ca honti. Kathanakāle sirājalaṃ paññāyati. Mando saro nikkhamati, na evaṃ tassa. Tathāgatassa pana suvaṭṭitasuvaṇṇāliṅgasadiso khandho galo hoti. Kathanakāle sirājalaṃ na paññāyati. Meghassa viya gajjato saro mahā hoti. Tasmā vaṭṭakkhandhoti thometi.

颈项圆满(Vaṭṭakkhandho)，意指其颈项如黄金圆筒般匀称圆满。《梵寿经》(Brahmāyusutta)中亦云：“颈项匀圆(samavaṭṭakkhandho)”。“圆”(vaṭṭa)意指形状周圆，运转；其词根为“转动”。“颈”(khandha)，因其用于饮食，故名；其词根为“食”，意为咀嚼或吞咽。此词的构成，当依语法规则而知。《阿毗达摩词注》(Abhidhānaṭīkā)中则说：“能承载头顶(kaṃ matthakaṃ)，故名‘颈’(kandha)，此乃通过将‘k’音转为‘kh’音而成。”故“颈项圆满”者，谓胜者(jino)颈项圆润匀称。譬如，有些众生颈项或长、或弯、或粗，犹如鹤、鹭、猪等。他们说话时青筋毕露，声音低微，世尊则不然。如来的颈项，犹如精制的黄金圆筒，说话时不见青筋，声音洪亮如雷鸣。是故，赞叹为“颈项圆满”。

Puna jinoti buddho kattubhūto. Tassa pana padassa gotaruṇapakhumakotyādīhi padehi tulyaliṅgattabhāvena sambandho. Gotaruṇapakhumakoti taṃmuhuttajātaratta vacchassa cakkhubhaṇḍo viya vippasannacakkhubhaṇḍo, vippasannacakkhubhaṇḍena samannāgato vā. Ettha ca pakhumakoti sakalaṃ cakkhubhaṇḍaṃ adhippetaṃ. Cakkhubhaṇḍanti cakkhuparivāraṃ. Cakkhubhaṇḍanti akkhidalanti keci. Akkhidalapattanti vadanti aññe. Akkhidale hi [Pg.184] pana saddhiṃ akkhibimbanti veditabbaṃ. Ayaṃ panettha vacanattho. Patati cakkhuṃ parivāreti etenāti pakhumaṃ, pamhādiparivāraṃ. Patadhātu parivāre umo. Takārassa kho. Atha vā akkhino pakkhadvaye jātanti pakhumaṃ, pamhaṃ. Jātataddhite umo. Pakkhumanti vattabbe kakāralopavasena pakhumanti vuccati. Pakhumaṃyeva pakhumako. Gotaruṇassa taṃmuhuttajātarattavacchassa pakhumaṃ viya pakhumaṃ yassa soti gotaruṇapakhumako, jino. Gotaruṇassa taṃmuhuttajātarattavacchassa pakhumasadisaṃ vippasannacakkhubhaṇḍaṃ atthīti attho. Aññesañhi akkhibhaṇḍo aparipuṇṇo hoti. Hatthimūsikakākādīnaṃ akkhisadisehi viniggatehi gambhīrehipi akkhīhi samannāgatā. Tathāgatassa pana dhovitvā majjitvā ṭhapitamaṇiguḷikā viya mudusiniddhanīla sukhumapakhumācitāni akkhīni honti. Tasmā gotaruṇapakhumakoti thometi.

再者，胜者(jino)即是佛陀，是主体。此词与“眼睫如初生牛犊”(Gotaruṇapakhumako)等词，因语法性属相同而相连。“眼睫如初生牛犊”者，谓其眼部如刚出生的红色牛犊般清澈明亮，或谓其具有清澈明亮的眼部。此处“眼睫”(pakhuma)意指整个眼部。“眼部”(cakkhubhaṇḍa)即眼之附属。有师谓“眼部”为“眼睑”(akkhidala)，亦有谓“眼睑叶”(akkhidalapatta)者。然须知，此当与眼球一并理解。此中词义解析如下：覆盖并环绕眼球者，名为“睫毛”(pakhumaṃ)，即睫毛等附属物。其词根“pat”表“环绕”义，加后缀构成。或谓于眼之两侧所生，故名“睫毛”(pakhumaṃ)。本应作“pakkhumaṃ”，然因省略‘k’音，故称“pakhumaṃ”。“pakhumaṃ”即“pakhumako”。所谓“眼睫如初生牛犊者”，谓胜者之眼睫如刚出生的红色牛犊之眼睫。其义为：具有如刚出生的红色牛犊般清澈的眼部。因为其他众生的眼部多不圆满：如象、鼠、乌鸦等，或眼珠凸出，或眼窝深陷。而如来的双目，犹如洗净磨亮后放置的宝珠，柔软、光滑、绀青，并由纤细的睫毛所围绕。是故，以“眼睫如初生牛犊”赞叹之。

Sīhapubbaḍḍhakāyoti sīhassa pubbaḍḍhakāyo viya paripuṇṇakāyo. Vātātapādiparissayaṃ sahati khamatīti sīho, sahadhātu khamane a. Īkārāgamo. Atha vā sūkaramahiṃsādayo satte hiṃsatīti sīho. Hiṃsadhātu hanane ṇa. Hiṃsoti vattabbe akkharavipariyāyena sīhoti vuccati. Atha vā sabbiriyāpathesu daḷhavīriyattā suṭṭhu īhati vāyamatīti sīho, kesarasīho. Supubba īhadhātu cetāyaṃ a. Tena vuttaṃ saddanītiyaṃ ‘‘sahahiṃsa īhāvasā, sīhasaddagatiṃ vade’’ti. Sīhassa pubbaḍḍhe jāto kāyo viya paripuṇṇakāyo yassāti sīhapubbaḍḍhakāyo, jino. Yathā hi sīhassa pubbaḍḍhakāyova paripuṇṇo hoti, na evaṃ tassa. Tathāgatassa pana kāyo sabbaparipuṇṇoti attho. Sīhassa pana purimakāyova paripuṇṇo hoti, pacchima kāyo [Pg.185] aparipuṇṇo. Tathāgatassa pana sīhassa pubbaḍḍhakāyoiva sabbo kāyo paripuṇṇo. Sopi sīhasseva na tattha tattha vinatunnatādivasena dussaṇṭhita visaṇṭhito. Dīghayuttaṭṭhāne pana dīgho. Rassakisathūla anuvaṭṭitayuttaṭṭhānesu tathāvidhova hoti. Vuttañhetaṃ ‘‘manāpiye ca kho bhikkhave kammavipāke paccupaṭṭhite yehi aṅgehi dīghehi sobhati, tāni aṅgāni thūlāni saṇṭhahanti. Yehi aṅgehi kisehi sobhati, tāni aṅgāni kisāni saṇṭhahanti. Yehi aṅgehi vaṭṭehi sobhati, tāni aṅgāni vaṭṭāni saṇṭhahantī’’ti. Iti nānācittena puññacittena cittito dasahi pāramīhi sajjito tathāgatassa attabhāvo tassa loke sabbasippino vā iddhimanto vā patirūpakampi kātuṃ na sakkonti. Tasmā sīhapubbaḍḍhakāyoti thometi.

身如狮子前半(sīhapubbaḍḍhakāyo)，意指其身体如狮子前半身般圆满。能忍受风吹日晒等困境，故名“狮子”(sīha)，词根为“忍受”。或谓，能伤害猪、水牛等众生，故名“狮子”，词根为“伤害”；本应作‘hiṃso’，然因字母颠倒，故称‘sīho’。又，于一切威仪中皆具坚固精进，极力勤勉，是名“狮子”，即有鬃之狮；词根为“努力”。故《声律论》(Saddanīti)中说：“忍受、伤害、努力，皆可为‘狮子’一词之义。”其身如狮子前半身般圆满者，是为胜者(jino)。譬如狮子，前半身圆满，后半身则不圆满；而如来之身则完全圆满，此义为：如来全身皆如狮子前半身般圆满。其身亦如狮子，无凹凸不平、形态不佳之处。当长之处则长，当短、细、粗、圆之处，亦皆如是。经中也说：“诸比丘，当可意之业报现前时，若肢体以长为美，则彼等肢体即显现为长；若以细为美，则彼等肢体即显现为细；若以圆为美，则彼等肢体即显现为圆。”如是，如来之身由种种善心与福德心所庄严，由十波罗蜜所成就，世间一切工匠或神通自在者，皆无法造出其仿品。因此，赞叹其为“身如狮子前半”。

Catuvīsatimavandanagāthāvaṇṇanā samattā.

第二十四礼敬偈释义圆满。

25. Tatiya gāthāyaṃ sugatoti buddho kattubhūto. Tassa pana padassa sattappīnotyādīhi padehi tulyaliṅgattabhāvena sambandho. Sattappīnoti dvihatthapāda aṃsakūṭa ekagalavasena sattasu ṭhānesu paripuṇṇamaṃsikoti attho. Ācariyā pana paripuṇṇadvihatthapāda aṃsakūṭa khandhasaṅkhātasattaṭṭhānoti atthaṃ vadanti. Maṃsena pīṇati paripūratīti pīno. Pīṇate paripūrate vā pīno. Pīṇadhātu pīṇane, pūraṇe vā ṇa. Ṇassa no. Dve hatthapiṭṭhiyo dve pādapiṭṭhiyo dve aṃsakūṭāni ekagalo cāti sattasu ṭhānesu pīno paripuṇṇo maṃso assāti sattapīno, sugato labbhati. Aññesañhi hatthapādapiṭṭhīsu nhārujālā paññāyanti aṃsakūṭagalesu aṭṭhikoṭiyo. Te manussā petā viya khāyanti. Na tathāgato. Tathāgato pana sattasu ṭhānesu [Pg.186] paripuṇṇamaṃsussadattā niguḷanhārujālehi hatthapiṭṭhādīhi vaṭṭetvā ṭhapitasuvaṇṇavaṇṇāliṅgasadisena galena sīlārūpakaṃ viya cittakammarūpakaṃ viya ca khāyati, tasmā sattappīnoti thometi.

25. 第三偈中，“善逝”(sugato)是佛陀，为主语。此词与“七处饱满”(sattappīno)等词，因其性相同而相关联。“七处饱满”，意指双手、双脚、双肩峰及颈部此七处肌肉丰满。然而，诸师则说其义为双手、双脚、双肩峰及躯干此七处圆满。因肌肉而饱满(pīṇati)或充满(paripūrati)，故为“饱满”(pīno)。或说，使之饱满(pīṇate)或使之充满(paripūrate)，故为“饱满”(pīno)。其词根pīṇ，义为“饱满”或“充满”，加后缀ṇa，ṇa变为no。双手背、双脚背、双肩峰及颈部此七处肌肉饱满丰盈，故称“七处饱满”，此为善逝所具之相。因为其他人的手背脚背上筋网显现，肩峰和颈部骨端显露，那些人看起来像饿鬼。如来则不然。然而，如来因七处肌肉丰满隆起，手背等处筋网隐藏，颈项犹如旋制而成的金色塑像，其身姿显现如石雕像，亦如绘画作品。因此，以“七处饱满”来赞美他。

Brahmāyusutte pana ‘‘sattussado’’ti pāṭho. Tassa pana sattasu ṭhānesu paripuṇṇamaṃsussadoti attho daṭṭhabbo.

然而，在《梵寿经》(Brahmāyusutta)中，有“七处隆起”(sattussado)的读法。其义应被理解为：在七处有丰满隆起的肌肉。

Dīghaṅgulīti dīghaaṅgulīti padacchedo. Samaāyatahattha pādaṅgulīti attho. Aṅgati uddhaṃ gacchatīti aṅguli. Aṅgati taṃ taṃ kāyaṅgaṃ parāmasati etāyāti vā aṅguli, karasākhā. Agidhātu gatiyaṃ ulipaccayo. Atha vā aṅgaṃ kāyaṅgaṃ ulati gacchati parāmasati etāyāti aṅguli, karasākhā. Aṅga saddūpapadauladhātu gatiyaṃ i. Samadīghā aṅguli hattha pādaṅguli yassa soti dīghaṅguli, sugato. Samadīghā hatthapādaṅguli atthīti attho. Yathā hi aññesaṃ kāci aṅguli dīghā hoti kāci rassā, na evaṃ tathāgatassa. Tathāgatassa pana makkaṭasseva dīghahatthapādaṅguliyo mūle thūlā anupubbena gantvā agge tanukā niyyāsatelena madditvā vaṭṭitaharitālavaṭṭasadisā honti. Tasmā dīghaṅgulīti thometi. Mathāti maathāti padacchedo. Makāro hi padasandhikaro. Athāti atthantare nipāto. Tadaññanti attho.

“指长”(Dīghaṅgulī)应分读为dīgha-aṅgulī，意为手足指节修长匀称。“指”(aṅguli)，因其向上(uddhaṃ)伸展(aṅgati)，故名。或谓，因其能触摸(parāmasati)身体各部(kāyaṅgaṃ)，故名“指”，即手之支分(karasākhā)。此词由词根ag(行进)加uli后缀构成。复次，或因其能触及(parāmasati)身体各部(aṅgaṃ kāyaṅgaṃ)，故名“指”，即手之支分。此词由前缀词aṅga、词根ul(行进)及后缀i构成。手足之指匀长者，是为“指长”，此乃善逝之相。意即其手足指节皆修长匀称。譬如常人之指或长或短，然如来则不然。如来之手足指节如猿猴般，根部粗壮，渐次向末端变细，犹如以树脂油揉搓成形的雄黄棒一般。是故赞叹为“指长”。Mathāti应分读为ma-athā。此中ma为连音词。athā为不变词，意为“此外”。

Lomakūpekalomoti lomakūpaekalomoti padacchedo. Ekekalomakūpe ekekajātalomoti attho. Cammamaṃsaṃ lunāti chindatīti lomo, vaḍḍhamānaṃ lunitabbanti vā lomo, lūdhātu chedane manipaccayo. Kuvuccati udakaṃ, taṃ pāti rakkhatīti kūpo. Kupubbapādhātu rakkhane kvi. Ussa dīgho. Kūpo viyāti kūpo, atha vā [Pg.187] kuvuccati lomaṃ, taṃ pāti rakkhatīti kūpo. Abhidhānaṭīkāyaṃ pana ‘‘kusadde po. Dīghādi. Kūpo. Kena ubhatīti vā kūpo. Bhassa po’’ti vuttaṃ. Lomassa kūpo lomakūpo. Tasmiṃ tasmiṃ jāto ekeka lomo yassāti lomakūpekalomo, sugato. Yathā hi aññesaṃ ekekasmimpi lomakūpe anekāni lomāni jāyanti, na evaṃ tathāgatassa. Tathāgatassa pana ekekasmiṃ lomakūpe ekekalomo jāyati. Vuttañhi brahmāyusutte ‘‘ekekalomo kho pana bhavaṃ gotamo. Ekekāni lomāni lomakūpesu jātā nī’’ti. Tasmā lomakūpekalomoti thometi.

“毛孔一毛”(Lomakūpekalomo)应分读为lomakūpa-ekalomo。意即每一毛孔各生一毛。“毛”(loma)，因其穿破(lunāti)或切断(chindati)皮肤和肌肉，故名；或说，因其生长后被剪除(lunitam)，故名“毛”。其词根lū，义为“切断”，加后缀mani。“孔”(kūpa)，ku意为水，因其保护(pāti)水，故名kūpa。此词由前缀ku、词根pā(保护)及后缀kvi构成，u音长音化。或说，因其状如井(kūpa)，故名“孔”；或说，ku意为毛，因其保护(pāti)毛，故名kūpa。《阿毗达磨注疏》(Abhidhānaṭīkā)中则说：“由音ku加po，首音长音化，成kūpo。或说，以何(kena)引出(ubhati)？故为kūpo，此中bh变为po。”毛之孔，即是毛孔(lomakūpa)。于彼毛孔中，各生一毛者，是名“毛孔一毛”，此为善逝之相。因为其他人的每一毛孔中，都生长多根毛发，如来则不然。如来的每一毛孔中，仅生长一根毛发。正如《梵寿经》(Brahmāyusutta)中所说：“尊者乔达摩确实是一毛孔一毛，诸毛于一一毛孔中生。”因此，以“毛孔一毛”来赞美他。

Sampannodātadāṭhoti sampannoodātadāṭhoti padacchedo. Sampannasukkadāṭhoti attho. Sampajjatīti sampanno. Saṃpubbapadadhātu gatiyaṃ ta. Tassa anno. Avadāyati avakhaṇḍiyati aññavaṇṇobhāsanti odāto. Avapubba dādhātu avakhaṇḍane ta. Daṃsati odanādiṃ etāyāti dāṭho, dantaviseso. Daṃsadhātu daṃsane ṭho. Daṃsissa dā. Sampanno ca odāto ca dāṭho yassāti sampanno dātadāṭho, sugato. Aññesañhi pūtidantā uṭṭhahanti. Tena kāci dāṭhā kāḷāpi vivaṇṇāpi honti. Tathāgato pana sukkadāṭho osadhitārakampi atikkamma virocamānāya pabhāya samannāgatadāṭho hoti. Pāḷiyaṃ pana ‘‘susukkadāṭho’’ti pāṭho. Ayamevattho. Tasmā sampannodātadāṭhoti thometi.

“圆满白齿”(Sampannodātadāṭho)应分读为sampanna-odāta-dāṭho。意为具足洁白之齿。“圆满”(sampanna)，由“成就”(sampajjati)而来。此词由前缀saṃ、词根pad(行进)及后缀ta构成，ta变为anno。“白”(odāta)，因其光洁(avadāyati)，断绝(avakhaṇḍiyati)其他颜色的显现，故名。此词由前缀ava、词根dā(断绝)及后缀ta构成。“齿”(dāṭho)，用以咬(daṃsati)饭食等物，是一种特殊的牙齿。此词由词根daṃs(咬)加后缀ṭho构成，daṃs变为dā。具足洁白之齿者，是名“圆满白齿”，此为善逝之相。因为其他人生有蛀牙，因此有些牙齿是黑色的或颜色不佳。然而，如来具足洁白之齿，其齿光辉灿烂，甚至超越晨星。在圣典中，亦有“极洁白齿”(susukkadāṭho)的读法，其义相同。因此，以“圆满白齿”来赞美他。

Kanakasamatacoti suvaṇṇena sadisacammo. Kanati dibbati obhāsenāti kanakaṃ. Kaniyati icchiyati manusse hīti vā kanakaṃ, suvaṇṇaṃ. Kanadhātu dittigatikantīsu akapaccayo, saṃsadisena amati gacchati pavattatīti samaṃ. Saṃpubbaamadhātu gatiyaṃ a. Tacati maṃsaṃ chādeti saṃvarati vāti [Pg.188] taco, tacati dibbati suvaṇṇobhāsenāti vā taco, cammaṃ. Tacadhātu saṃvaraṇadittīsu a. Kanakena suvaṇṇena samo sadiso taco yassāti kanaka samataco, sugato. Yathā hi aññesaṃ taco koci nīlataco setataco pītataco hoti, na evaṃ tathāgatassa. Tathāgatassa pana jātihiṅgulakena majjitvā nisadāya ghaṃsitvā gerukaparikammaṃ katvā ṭhapita ghanasuvaṇṇarūpakaṃ viya kañcanasadisataco hoti. Pāḷiyaṃ pana ‘‘suvaṇṇavaṇṇo kañcanasannibhattaco’’ti vutto. Ettha ca suvaṇṇavaṇṇo viya vaṇṇo yassāti suvaṇṇavaṇṇo, kañcanena sannibhaṃ sadisaṃ tacamassāti kañcanasannibhattacoti vacanattho kātabbo. Ettha ca suvaṇṇavaṇṇanti iminā tathāgatassa ghanasiniddhasaṇhasarīrataṃ dasseti. Kañcanasannibhattacoti iminā chavivaṇṇaṃ dasseti. Atha vā vevacanametaṃ padadvayaṃ. Tasmā kanakasamatacoti thometi.

金色如肤者(Kanakasamataco)，即肤色与黄金相同。因其闪耀、发光，故为黄金(kanakaṃ)。或因其为人们所喜爱、所欲求，故为黄金(kanakaṃ)，即黄金(suvaṇṇaṃ)。词根`kana`用于“光明、行进、喜爱”之义，加`aka`后缀。以相似而行、而往、而转起，故为“等”(samaṃ)。前缀`saṃ`加词根`am`用于“行进”之义，加`a`后缀。因其覆盖、遮蔽血肉，故为“肤”(taco)；或因其以黄金之光而闪耀，故为“肤”(taco)，即皮肤(cammaṃ)。词根`tac`用于“遮蔽、光明”之义，加`a`后缀。其肤与黄金相同、相似，故为“金色如肤者”(kanakasamataco)，即善逝。他人的皮肤有青色、白色、黄色，但如来并非如此。如来的皮肤如同以天然朱砂(jātihiṅgulaka)擦拭、以磨石研磨、以红赭石处理后放置的纯金像，肤色犹如真金。圣典(Pāḷi)中则说：“黄金色，肤如真金”。于此，“黄金色”(suvaṇṇavaṇṇo)是说其色如黄金；“肤如真金”(kañcanasannibhattaco)是说其肤与真金相似，应作此释。其中，“黄金色”显示了如来身体的厚实、润泽、细滑；“肤如真金”则显示了其肤色。或者，此二词为同义词。因此，赞叹为“金色如肤者”。

Nīlamuddhaggalomoti nīlaṃ uddhaṃ aggalomoti padacchedo. Nīlaṃ uddhaṃ aggā koṭi hutvā mukhasobhaṃ ullokayamāno viya ṭhitalomo, nīlāni uddhaṃ aggāni koṭīni hutvā ṭhitāni lomāni yassāti nīlamuddhaggalomo, sugato. Yathā hi aññesaṃ lomāni heṭṭhā aggāni hutvā tiṭṭhanti, na evaṃ tathāgatassa. Tathāgatassa pana lomāni āvaṭṭapariyosāne uddhaṃ aggāni hutvā mukhasobhaṃ ullokayamānāni viya tiṭṭhanti. Vuttañhetaṃ brahmāyusutte ‘‘uddhaggalomo bhavaṃ gotamo. Uddhaggāni lomāni jātāni nīlāni añjanavaṇṇāni kuṇḍalāvaṭṭāni padakkhiṇāvaṭṭakajātānī’’ti. Tasmā nīlamuddhaggalomoti thometi.

青上靡毛者(Nīlamuddhaggalomo)，其分节为：青(nīlaṃ)、上(uddhaṃ)、靡(agga)、毛(lomo)。其毛青色，毛端向上，犹如仰望面容之庄严而立；其毛青色，毛端向上而住，故为“青上靡毛者”，即善逝。他人的毛发毛端向下而住，但如来并非如此。如来的毛发在发旋的末端，毛端向上，犹如仰望面容之庄严而住。如《梵寿经》(Brahmāyusutta)中所说：“乔达摩(Gotama)尊者是上靡毛者。其毛发向上而生，青色，如眼药色，成环状卷曲，向右旋而生。”因此，赞叹为“青上靡毛者”。

Sambuddhoti tathāgato. So hi anaññabuddho hutvā sāmaṃyeva cattāri saccāni bujjhatīti sambuddhoti vuccati. Tassa [Pg.189] pana padassa thūlajivhotyādīhi tīhi padehi tulyaliṅgattabhāvena sambandho.

正自觉者(Sambuddho)即如来。因为他非由他人教导而觉悟，而是亲自觉悟四谛，故被称为“正自觉者”。此词与“广长舌者”等三词，因性(liṅga)相同而相关联。

Thūlajivhoti mududīghaputhula jivhāya sampannoti attho. Gāthābandhavasena hi mududīghasaddalopaṃ katvā evaṃ vuttaṃ. Tena vuttaṃ aṭṭhakathāyaṃ ‘‘mudujivhā dīghā thūlā vaṇṇa sampannā’’ti. Thūlati brūhatīti thūlā, jivhā. Thūladhātu buddhiyaṃ a. Jīvati pāṇaṃ dhāretīti jivhā, rasanā. Jīvadhātu pāṇadhāraṇe hapaccayo. Jīvanti sattā etena rasenāti jīvitaṃ, chabbidharaso. Taṃ avhāyatīti jivhā, jivhāpasādarūpaṃ. Sambhārajivhā ṭhānūpacārena labbhati. Jīvitasaddūpapada avhadhātu avhāyane a. Jīvitaavhāti vattabbe niruttinayena vitasaddalopaṃ katvā jivhāti vuttaṃ. Thūlā mahantā dīghā mudukā jivhā yassāti thūlajivho, sambuddho. Aññesañhi jivhā thūlāpi hoti kisāpi rassāpi thaddhāpi visamāpi. Tathāgatassa pana mudujivhā dīghā puthulā vaṇṇa sampannā hoti. So taṃ lakkhaṇaṃ pariyesituṃ āgatānaṃ brahmāyubrāhmaṇādīnaṃ kaṅkhāvinodanatthaṃ jivhāya mudukattā taṃ jivhaṃ kathinasūci viya vaṭṭetvā ubhopi nāsikāsotāni parāmasati, dīghattā ubho kaṇṇasotāni parāmasati, puthulattā kesantapariyosānaṃ kevalampi nalāṭaṃ paṭicchādeti, evaṃ tassā mududīghaputhulabhāvaṃ pakāsento kaṅkhāvinodeti, evaṃ tilakkhaṇasampannaṃ jivhaṃ sandhāya thūla jivhoti thometi. Pāḷiyaṃ pana ‘‘pahūtajivho’’ti pāṭho. Ayamevattho.

广长舌者(Thūlajivho)，意为具足柔软、修长、宽阔之舌。因偈颂格律，省略“柔软”、“修长”二词而如是说。故义注(aṭṭhakathā)中说：“舌柔软、修长、宽阔、色泽圆满。”因其增长、广大，故为“厚”(thūlā)，指舌。词根`thūl`用于“增长”之义，加`a`后缀。因其存活、维持生命，故为“舌”(jivhā)，即味根(rasanā)。词根`jīv`用于“维持生命”之义，加`ha`后缀。又，众生依此味而活，故为“命”(jīvitaṃ)，即六种味；其能呼唤彼，故为“舌”(jivhā)，即舌净色(jivhāpasādarūpaṃ)。当说`jīvita-avhā`时，依语源学规则，省略`vita`音节，故说为`jivhā`。其舌广大、修长、柔软，故为“广长舌者”，即正自觉者。他人的舌或厚、或薄、或短、或硬、或不平整，而如来之舌则柔软、修长、宽阔、色泽圆满。为断除前来探寻其相的梵寿(Brahmāyu)婆罗门等人的疑惑，佛陀因其舌柔软，能如硬针般卷起，触及双鼻孔；因其修长，能触及双耳孔；因其宽阔，能覆盖直至发际的整个额头。如是显现其舌柔软、修长、宽阔之相，断除众人疑惑。就此具足三相之舌而赞叹为“广长舌者”。圣典(Pāḷi)中则有“丰广舌者”(pahūtajivho)的读法，其义相同。

Athāti atthantaratthe nipāto. Tadaññanti attho. Sīhahanukoti sīhassa heṭṭhā hanu viya paripuṇṇa hanuko. Sīhasaddattho heṭṭhā vuttoyeva. Hanati odanādīnaṃ vaṇṇavisesaṃ nāsetīti hanu. Hanadhātu hiṃsāyaṃ u. Sīhassa heṭṭhā hanu viya hanu yassāti sīhahanuko[Pg.190], sambuddho. Samāsante ko. Sīhassa hi heṭṭhimahanumeva paripuṇṇaṃ hoti, na uparimaṃ. Tathāgatassa pana sīhassa heṭṭhimaṃ viya dvepi paripuṇṇāni dvādasiyaṃ pakkhassa candasadisāni honti. Tasmā sīhahanukoti thometi.

“又”(Atha)是用于表示另一意义的不变词，意为“除彼之外”。狮子颌者(Sīhahanuko)，即其颌圆满如狮子之下颌。“狮子”一词的意义，前面已经说过。因其能毁坏饭食等的特定形态，故为“颌”(hanu)。词根`han`用于“伤害”之义，加`u`后缀。其颌如狮子之下颌，故为“狮子颌者”(sīhahanuko)，即正自觉者。复合词末尾加`ko`。狮子只有下颌圆满，上颌则不然。而如来的上下两颌皆如狮子之下颌般圆满，犹如十二夜的月亮。因此，赞叹为“狮子颌者”。

Jālikappādahatthoti kusalena vaḍḍhakinā vātapāne sammāyojitajālaṃ viya cammena appaṭibaddhahatthapādaṅgulantaro. Jalati dibbatīti jālaṃ, jaladhātu dittiyaṃ ṇa. Jālaṃ assa atthi tasmiṃ vā vijjatīti jālikaṃ, vātapānaṃ. Assathyatthe ṇiko. Atha vā jālaṃ eva jālikaṃ. Pajjati gacchati etenāti pādo, caraṇo. Padadhātu gamane ṇa. Taṃ taṃ bhāraṃ haratīti hattho, karo. Haradhātu haraṇe tho. Jālikaṃ viya hatthapādaṅgulantaraṃ yassāti jālikappādahattho, sambuddho. Kusalena vaḍḍhakinā vātapāne sammāyojitāni jālasadisāni hatthapādaṅgulantarāni honti. Na ca cammena paṭibaddhaaṅgulantarānīti attho. Ettha jālikappādahatthaṅgulantaranti vattabbe uttarapadalopena evaṃ vuttaṃ. Cammena paṭibaddhahatthapādaṅgulantaro hi phaṇahatthako purisadosena upahato pabbajjampi na labhati. Tathāgatassa pana catasso hatthaṅguliyo pañcapi pādaṅguliyo ekappamāṇā honti. Tāsaṃ ekappamāṇa tāya yavalakkhaṇaṃ aññamaññaṃ paṭivijjhitvā tiṭṭhati. Athassa hatthapādā kusalena vaḍḍhakinā sammāyojitajālavāta pānasadisā honti, tasmā jālikappādahatthoti thometi. Pāḷiyaṃ pana ‘‘jālahatthapādo’’ti pāṭho. Ayamevattho.

“手足网缦(Jālikappādahattho)”者，谓其手足指间犹如善巧木匠于窗牖上善安之网，非由皮膜相连。Jāla（网）者，谓“燃、辉”，此jal词根于“辉”义，加ṇa后缀。于彼有网，或于彼中存在，故为jālikaṃ（有网者），如窗牖。于“有”义，加ṇiko后缀。或jālaṃ即jālikaṃ。“足(pādo)”者，谓以此而行，即脚。此pad词根于“行”义，加ṇa后缀。“手(hattho)”者，谓以此持彼彼重物，即手。此har词根于“持”义，加tho后缀。其手足指间犹如网者，故为“手足网缦”，即正自觉者。其手足指间犹如善巧木匠于窗牖上善安之网，非由皮膜连接指间，此为其义。此处当言“jālikappādahatthaṅgulantara”（手足网缦指间），然省略后分词而如是说。手足指间由皮膜相连，有如蹼手(phaṇahatthako)者，为人身之过患所损，不得出家。然而，如来(Tathāgatassa)之四指与五趾皆等长。因其等长，[指节间之]麦粒相(yavalakkhaṇaṃ)互相贯穿而住。因此，其手足犹如善巧木匠善安之网状窗牖，是故赞叹为“手足网缦”。然于圣典(Pāḷiyaṃ)中，亦有“jālahatthapādo”之读法，其义相同。

Nāthoti buddho kattuvasena. So hi nāthati vineyyānaṃ hitapaṭipattiṃ yācati, parasantānagataṃ vā kilesabyasaṃ upatāpeti, paramena cittissariyena samannā gato[Pg.191]. Sabbasatte vā guṇehi īsati abhibhavati, veneyyānaṃ hitasukhaṃ vā āsīsatīti nāthoti vuccati. Vuttañhi saddanītiyaṃ ‘‘nāthadhātu yācane upatāpe issariye āsisane cāti catūsvatthesu pavattatī’’ti.

“依怙主(Nātho)”者，是佛陀，为何？因其为所化有情(vineyyānaṃ)祈求(yācati)利益行(hitapaṭipattiṃ)，或烧灼(upatāpeti)他人相续中之烦恼灾患(kilesabyasaṃ)，具足最上之心自在(cittissariyena)。或以诸功德统御(īsati)、降伏(abhibhavati)一切有情；或为所化有情期盼(āsīsati)利益安乐，故称为“依怙主”。如《声律论》(Saddanītiyaṃ)中所说：“nāth词根，于祈求(yācane)、烧灼(upatāpe)、自在(issariye)、期盼(āsisane)此四义中转起。”

Tassa pana padassa uṇhīsasīsotipadena tulyaliṅgattabhāvena sambandho. Uṇhīsasīsoti rañño baddhauṇhīsa paṭṭo viya virocamāno pakatimaṃsapiṇḍasaṅkhāto uṇhīsapaṭṭasīso. Nalāṭe nahiyati bandhiyatīti uṇhīso. Upubbanahadhātu bandhane, īso. Vaṇṇavikāro. Vuttañhi jāliniyaṃ –

该词与“顶髻首(uṇhīsasīso)”一词，因语法性相通而相关联。“顶髻首”者，谓其头顶有名为顶髻(uṇhīsa)之天然肉团(pakatimaṃsapiṇḍa)，犹如国王所系之头巾(uṇhīsapaṭṭo)般辉耀。于额上(Nalāṭe)被系缚(nahiyati bandhiyati)，故为“顶髻(uṇhīso)”。此词由前缀“u”、词根“nah”（义为“系缚”）及后缀“īso”构成，并有音变(vaṇṇavikāro)。如《嘉理尼》(Jāliniyaṃ)中所说：

‘‘Vaṇṇāgamo vaṇṇavipariyāyo,Dve cāpare vaṇṇavikāranāsā;

Dhātūnamatthātisayena yogo,Taduccate pañcavidhaṃ nirutti’’nti.

“字母增益与字母转换，复有二者：字母变化与字母消失；以及词根意义之延伸。此说为五种语释(nirutti)。”

Tattha ca avijjamānassa āgamā vaṇṇāgamo nāma. Vijjamānaakkharānaṃ heṭṭhupariyāyavasena vaṇṇavipariyāyo nāma. Aññakkharassa aññakkharāpajjanatā vaṇṇavikāro nāma. Vijjamānakkharavināso vaṇṇavināso nāma. Tattha tattha yathāyogaṃ visesatthayogo dhātūnaṃ atthātisaya yogo nāmāti adhippāyo. Ettha pana nakārassa ṇakāraṃ katattā vaṇṇavikāroti daṭṭhabbo. Mālādiṃ siyati bandhiyatīti sīso, uttamaṅgo. Sidhātu bandhane īso. Rājūnaṃ uṇhīsapaṭṭena veṭhitasīso viya sīso yassāti uṇhīsasīso. Atha vā rājūnaṃ uṇhīsaṃ viya sabbattha parimaṇḍalasīso yassāti uṇhīsasīso, nātho.

其中，不存在之字母出现，名为“字母增益(vaṇṇāgamo)”。现有字母前后位置互换，名为“字母转换(vaṇṇavipariyāyo)”。某字母变为另一字母，名为“字母变化(vaṇṇavikāro)”。现有字母消失，名为“字母消失(vaṇṇavināso)”。于各处随其所应，与特殊意义结合，名为“词根意义之延伸(dhātūnaṃ atthātisayayogo)”，此为其意。于此，因“n”音变为“ṇ”音，当知为“字母变化”。以花环等物系缚，故名为“首(sīso)”，即最上之肢体。此si词根于“系缚”义，加īso后缀。其首犹如国王以头巾(uṇhīsapaṭṭena)所缠之首，故为“顶髻首(uṇhīsasīso)”。或其首犹如国王之顶髻(uṇhīsaṃ)，处处圆满，故为“顶髻首”，即依怙主(nātho)。

Vuttañhi brahmāyusuttaṭṭhakathāyaṃ ‘‘uṇhīsasīsoti idaṃ paripuṇṇanalāṭañceva paripuṇṇasīsañcāti dve atthavase paṭicca vuttaṃ. Tathāgatassa hi dakkhiṇakaṇṇacūḷikato paṭṭhāya maṃsapaṭaṃ [Pg.192] uṭṭhahitvā sakalaṃ nalāṭaṃ chādayamānaṃ pūrayamānaṃ gantvā vāmakaṇṇacūḷikāya patiṭṭhitaṃ. Rañño baddhauṇhīsapaṭṭo viya virocati. Pacchimabhavikabodhisattānaṃ kira imaṃ lakkhaṇaṃ viditvā rājūnaṃ uṇhīsapaṭṭaṃ akaṃsu. Ayaṃ tāva eko attho. Aññe pana janā aparipuṇṇasīsā honti. Keci kapisīsā, keci phalasīsā, keci aṭṭhisīsā, keci tumba sīsā, keci pabbhārasīsā. Tathāgatassa pana āraggena vaṭṭetvā ṭhapitaṃ viya suparipuṇṇaṃ udakapupphulasadisaṃ sīsaṃ hoti. Tattha purimanayena uṇhīsaveṭhitasīso viyāti uṇhīsasīso. Dutiyanayena uṇhīsaṃ viya sabbattha parimaṇḍala sīsoti uṇhīsasīso’’ti. Taṭṭīkāyañca ‘‘dve attha vase paṭicca vuttanti, yasmā buddhā cakkavattino ca paripuṇṇa nalāṭatāya paripuṇṇasīsabimbatāya uṇhīsasīsāti vuccanti. Tasmā te dve atthavase paṭicca uṇhīsasīsoti vutta’’nti vaṇṇeti. Tasmā uṇhīsasīsoti thometi.

于《梵寿经》(Brahmāyusutta)义注中说：“‘顶髻首(uṇhīsasīsoti)’，此乃依于圆满额与圆满首此二义而说。如来之肉髻从右耳尖隆起，覆盖充满整个额头，止于左耳尖，犹如国王所系之头巾般辉耀。据说，诸王因知最后身菩萨(Pacchimabhavikabodhisattānaṃ)有此相，故制头巾。此为第一义。而他人则头不圆满，或为猴头，或为果头，或为骨头，或为瓮头，或为坡头。然如来之首，犹如以规旋成而置，极为圆满，如水泡然。于此，依前一说法，如以头巾所缠之首，故为‘顶髻首’。依后一说法，如顶髻般处处圆满之首，故为‘顶髻首’。”其复注(Ṭīkā)亦释云：“‘依二义而说’者，谓诸佛与转轮王(cakkavattino)因额圆满、首相圆满，故称‘顶髻首’。是故，依此二义而说‘顶髻首’。”是故，赞叹为“顶髻首”。

Itiguṇasahitanti iminā vuttappakārena nigrodhabimbotyādinā dvattiṃsamahāpurisalakkhaṇaguṇena sampannaṃ. Itievaṃ vuttappakāraṃ guṇaṃ itiguṇaṃ. Tena saha ito pattoti itiguṇasahito, mahesī. Aññe hi dvattiṃsa mahāpurisalakkhaṇehi sampannā na honti, cakkavattirājāno mahāpurisalakkhaṇehi sampannāpi ṭhapetvā kosohitavattha guyhalakkhaṇaṃ avasesehi sampannā honti. Tathāgatoyeva sabbamahāpurisalakkhaṇehi samannāgato. Tasmā bhagavantaṃyeva itiguṇasahitanti thomanaṃ arahatīti vuttaṃ hoti. Taṃ mahesinti sīlakkhandhādike ca nibbānañca esati gavesatīti mahesī. Taṃ mahesiṃ ahaṃ tīhi dvārehi namāmi vandāmīti sambandho.

“具如是德(Itiguṇasahita)”者，谓具足如是所说，如尼拘律陀树围相(nigrodhabimbotyādinā)等三十二大士相(mahāpurisalakkhaṇa)之功德。如是所说之功德，为“如是德”。与此德相应，由此而成，故为“具如是德”，即大仙(mahesī)。其他众生不具足三十二大士相，转轮诸王虽具大士相，然除阴藏相(kosohitavatthaguyhalakkhaṇaṃ)外，方具其余诸相。唯如来具足一切大士相。是故，唯世尊(bhagavantaṃ)堪受“具如是德”之赞叹，当如是说。彼“大仙”者，谓寻求(esati gavesati)戒蕴(sīlakkhandhādike)等及涅槃(nibbānañca)者，是为大仙。我以三门礼拜(namāmi)、顶礼(vandāmi)彼大仙，此为关联。

Pañcavīsatimavandanagāthāvaṇṇanā samattā.

第二十五礼敬偈释义圆满。

23. Ayaṃ [Pg.193] pana imāsu tīsu gāthāsu saṅkhepatthayojanā. Buddho kattubhūto nigrodhabimbo nigrodhassa parimaṇḍalo viya parimaṇḍalasarīro mudukaracaraṇo saṇhahatthapādo, brahmaghoso brahmuno saro viya aṭṭhaṅgasampannasaravanto, eṇijaṅghā eṇimigassa jaṅghā viya suvaṭṭajāṇuko, kosacchādaṅgajāto usabhavāraṇā dīnaṃ aṅgajāto viya suvaṇṇapadumakaṇṇikasadisena vatthakosena paṭicchannena guyhaṅgajātena samannāgato, punarapi punaapi, sugato buddho suppatiṭṭhitapādo suvaṇṇa pādukatalamiva bhūmiyaṃ samaṃ suṭṭhu patiṭṭhitapādo, mūdo dātuṇṇalomo bhamukantare jāto saṇhasukhumo seto suddho uṇṇalomavanto, athamapi tadaññaṃapi, sugato buddho, brahmujuggattabhāvo brahmuno ujuuggata attabhāvo viya ujumeva attabhāvo, nīlakkhī atinīlanettena samannāgato, dīghapaṇhi āyatapaṇhi paripuṇṇapaṇhi vā, sukhumamalachavī saṇhamalavisuddhataco saṇhamala virahitataco vā, thomyarasaggasaggī thomitabbasattara saharaṇasahassanhāruuddhaggikā.

23. 此是此三偈的简要意义解释。佛陀作为主体，身体圆满如尼拘律树(nigrodha)，手足柔软，手足细致；声音如梵天，具足八支圆满之声；小腿如羚羊，膝盖圆润；生殖器藏于鞘中，如公牛、象王等，其隐密之生殖器由状如金色莲花蕊之囊鞘所覆盖；复次，善逝佛陀双足安立，平稳地立于地上，如同金色鞋底；两眉之间生有白毫(uṇṇaloma)，柔软、纤细、洁白、清净；此外，善逝佛陀身躯挺直如梵天；眼目绀青；足跟广长圆满；皮肤细致无垢；得上味相。

24. Jino pañcamārajitavā buddho, cattālīsaggadanto samacattālīsauttamadanto, samakalapanajo kakacena chinditvā ṭhapito viya samadanto, antaraṃsappapīno dvinnaṃ aṃsānaṃ khandhānaṃ antaraṃ vemajjhe paripuṇṇapiṭṭhitalo, cakkenaṅkitapādo aṭṭhasatapādacakkalakkhaṇena lakkhita pādatalo, aviraḷadasano avivaradantena sampanno, māraji pañcamārajitavā buddho, ussaṅkhapādo pādassa upari ṭhitena saṅkhasadisattā saṅkhanāmikena gopphakena samannāgato, tiṭṭhanto ṭhitakova nonamanto anamamāno hutvā ubhayakaramudunā sukhumena hatthadvayena jaṇṇukāni jaṅghāni āmasanto parimajjituṃ sakkonto, vaṭṭakkhandho suvaṇṇāliṅgo [Pg.194] viya samavaṭṭitagaliko, gotaruṇa pakhumako taṃmuhuttajātarattavacchassa cakkhubhaṇḍo viya vippasannacakkhubhaṇḍo, vippasannacakkhubhaṇḍena samannāgato vā, sīhapubbaḍḍhakāyo sīhassa pubbaḍḍhakāyo viya paripuṇṇakāyo.

24. 胜者佛陀，已战胜五魔；具足四十齿，齿皆平整；两肩之间丰满；双足底有轮相，即足底标有一百零八辐轮之相；齿皆紧密无缝。降魔者佛陀，已战胜五魔；足踝高耸如螺；站立时身不弯曲，能以柔软细腻之双手触及膝盖；颈项圆润；眼睫如初生牛犊，眼目清澈明亮；上半身如狮，身形完满。

25. Sugato buddho, sattapīno dvihatthapādaaṃsakūṭaekagalavasena sattasu ṭhānesu paripuṇṇamaṃsiko, dīghaṅguli samaāyatahatthapādaṅguli, atha tadaññaṃ loma kūpekalomo ekekalomakūpe ekekajātalomo, sampannodātadāṭho sampannasukkadāṭho, kanaka samataco suvaṇṇena sadisacammo nīlamuddhaggalomo nīlaṃ uddhaṃ aggā koṭi hutvā mukhasobhaṃ ullokayamāno viya ṭhitalomo, sambuddho tathāgato, thūlajivho mududīghaputhulajivhāya sampanno, atha tadaññaṃ, sīhahanuko sīhassa heṭṭhāhanu viya paripuṇṇahanuko, jālikappāda hattho kusalena vaḍḍhakinā vātapāne sammāyojita jālaṃ viya cammena appaṭibaddhahatthapādaṅgulantaro, nātho buddho, uṇhīsasīso rañño uṇhīsapaṭṭo viya virocamāno pakatimaṃsapiṇḍasaṅkhāto uṇhīsapaṭṭasīso, iti guṇasahitaṃ evaṃ iminā vuttappakārena dvattiṃsamahāpurisalakkhaṇaguṇena samannāgataṃ taṃ mahesiṃ buddhaṃ tīhi dvārehi ahaṃ namāmi vandāmīti.

25. 善逝佛陀，七处隆满，即双手、双足、双肩、颈项七处皆肌肉圆满；手指纤长。又，一孔一毛；犬齿洁白；肤色如金；身毛绀青上靡，犹如仰视面容。正自觉者、如来，舌广而长，柔软宽厚。又，颔如狮王；手足有缦网相，指（趾）间由膜连接，犹如善巧工匠为窗户装配的网格。依怙者、佛陀，头顶有肉髻，如王之顶髻布般闪耀，此自然肉髻即是顶髻相。如是具足前述三十二大士相功德，我以三门礼敬彼大仙佛陀。

Tīsu gāthāsu saṅkhepatthayojanā samattā.

三偈简要义释圆满。

Imissaṃ pana namakkārapāḷiyaṃ dvattiṃsamahāpurisalakkhaṇaṃ buddhavacanapāḷiyaṃ āgatanayānukkamena na vuttaṃ. Gāthābandhavasena chandānurakkhaṇatthameva pana nigrodhabimbotyādinā akkamena vuttaṃ. Tasmā pātheyyavagge lakkhaṇasutte vuttaṃ dvattiṃsamahāpurisalakkhaṇakkamaṃ [Pg.195] saṅkhepena dassayissāma bahussutapaññāvaḍḍhanatthaṃ.

然而，在此礼敬文中，三十二大士相并未按照佛语圣典所载之次第而说。仅为随顺偈颂格律，才以“尼拘律树身相”(nigrodhabimba)等不依次第而说。是故，为增长博学者之智慧，我等将简要开示《资粮品》(Pātheyyavagga)《相经》(Lakkhaṇasutta)中所说的三十二大士相之次第。

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. Buddho suppatiṭṭhitapādo 2. heṭṭhāpādatalesu cakkajāto 3. āyatapaṇhi 4. dīghaṅguli 5. mudutaluna hatthapādo 6. jālahatthapādo 7. ussaṅkhapādo 8. eṇijaṅgho 9. ṭhitakova anonamanto ubhohi pāṇitalehi jāṇukāni parimasati 10. kosohita vatthaguyho 11. suvaṇṇavaṇṇo kañcanasannibhattaco 12. sukhumacchavī 13. ekekalomakūpesu ekekalomo 14. nīlamuddhaggalomo 15. brahmujugatto 16. sattussado 17. sīhapubbaḍḍhakāyo 18. citantaraṃso 19. nigrodhaparimaṇḍalo 20. samavaṭṭakkhandho 21. rasaggasaggī 22. sīhahanuko 23. cattālīsadanto 24. samadanto 25. aviraḷadanto 26. susukkadāṭho 27. pahuta jivho 28. brahmasaro 29. abhinīlanetto 30. gopa khumo 31. uṇṇā bhamukantare jātā odātā mudutūla sannibhā 32. uṇhīsasīsoti dvattiṃsamahāpurisalakkhaṇassa kamo veditabbo. Imāni pana bhagavato dvattiṃsamahāpurisalakkhaṇāni pāramīpuññakammena yathārahaṃ kammasarikkhakaṃ labbhantīti veditabbāni. Tāni pana kammāni pātheyyavagge lakkhaṇasutte vuttāni, tāni panettha oloketvā gahetabbānīti.

1. 足安平相；2. 足下千辐轮相；3. 足跟广平相；4. 手足指长相；5. 手足柔软相；6. 手足缦网相；7. 足趺高满相；8. 腨如鹿王相；9. 正立手摩膝相；10. 阴藏相；11. 身黄金色相；12. 皮肤细滑相；13. 一孔一毛相；14. 毛上靡相；15. 身形端直相；16. 七处隆满相；17. 身如师子相；18. 两肩圆满相；19. 身如尼拘律树相；20. 身之上分圆满相；21. 得上味相；22. 颊如师子相；23. 四十齿相；24. 齿皆齐平相；25. 齿密不疏相；26. 四牙白净相；27. 广长舌相；28. 梵音相；29. 眼色绀青相；30. 牛眼睫相；31. 眉间白毫相，其白毫洁白柔软如兜罗绵；32. 顶成肉髻相。此即三十二大士相之次第，应当了知。须知世尊此三十二大士相，乃由波罗蜜福业，各获相应业果。彼诸业行已于《资粮品》(Pātheyyavagga)《相经》(Lakkhaṇasutta)中宣说，应于彼处观察领会。

Tisso vandanagāthāvaṇṇanā samattā.

三礼敬偈释义圆满。

26.

26.

Buddhobuddhotighoso atidulabhataro kā kathā buddhabhāvo,Loke tasmā vibhāvī vividhahitasukhaṃ sādhavo patthayantā;

Iṭṭhaṃ atthaṃ vahantaṃ suranaramahitaṃ nibbhayaṃ dakkhiṇeyyaṃ,Lokānaṃ nandivaḍḍhaṃ dasabalamasamaṃ taṃ namassantu niccaṃ.

“佛陀，佛陀”之声，于世间极为难得，何况成佛？是故，世间智者及希求种种利益安乐之善士，应恒常礼敬彼带来所求义利、天人所敬、无畏、应供、令世间欢喜增长、十力无与伦比者。

26. Evaṃ [Pg.196] sugatantiādīhi pañcavīsativandanagāthāhi buddhassa paṇāmaṃ katvā idāni tassa vandane uyyojanaṃ karonto āha buddho buddhotighoso tyādigāthaṃ. Ayaṃ pana saddharāgāthāti daṭṭhabbo.

26. 如是以“善逝”等二十五首礼敬偈对佛陀致敬后，如今为引发对彼之礼敬，而说“佛陀，佛陀”之声等偈。此当知为信乐之偈。

Tattha pana loke buddho buddhoti ghoso atidulabhataro buddhabhāvo kā kathāti sambandho. Ettha ca loketi manussaloke tiloke vā anantacakkavāḷa loke vā. Buddho buddhotighosoti buddho buddho iti kittisaddo thutisaddo vā. Ghusanaṃ ghoso. Ghusiyati kathiyatīti vā ghoso, kittisaddo. Ghusadhātu sadde ṇa. Atha vā ghusiyati thaviyatīti ghoso, thutisaddo. Tena vuttaṃ pārājikaṇḍaṭṭhakathāyaṃ ‘‘kittisaddoti kittieva. Thutighoso vā’’ti. Buddho buddho iti pavatto ghoso thutighosoti buddhobuddhotighoso. Atidulabhataroti ativiya dullabhatamo. Dullabhataroti hi vattabbe chandānurakkhaṇatthaṃ lakāralopena dulabhataroti vuttaṃ. Dukkhena labhiyatīti dullabho. Dupubbalabhadhātu labhane a. Atha vā labhassa asamiddhanti dullabho, dubbhijāneyya abyayībhāvasamāsoyaṃ. Dusaddo asamiddhattho, yathā dubbhikkhoti. Ati viya dullabhoti atidulabho. Tesaṃ visesena atidullabhoti atidulabhataro. Buddhā hi loke kadāci karahaci uppajjanti. Tasmā buddho buddhoti ghoso atidulabhataroti vuttaṃ. Vuttañhetaṃ cūḷavaggakhandhake ‘‘ghosopi kho eso gahapati dullabho lokasmiṃ, yadidaṃ buddho buddho’’ti. Yathā ca hi loke udumbarikapupphaṃ dullabhaṃ. Candamhi sasakaṃ hatthena gaṇhituṃ. Vāyasānaṃ khīraṃ, evaṃ buddhabhāvo atidullabhataroti vuttaṃ hoti. Ayaṃ pana hīnūpamāti daṭṭhabbā. Vuttañhetaṃ apadānapāḷiyaṃ –

于此，其关联为：于世间，“佛陀，佛陀”之声极为难得，何况成佛？其中，“世间”指人世间、三界或无边世界。“佛陀，佛陀之声”(buddhobuddhotighoso)指称扬、赞颂佛陀之名声。是故于《波罗夷品义注》(Pārājikakaṇḍa-aṭṭhakathā)中说：“名声即是名，或为赞颂声。”“极为难得”(atidulabhataro)者，谓极其稀有。此处本应作`dullabhataro`，然为随顺韵律而省略字母l，故说为`dulabhataro`。以难得之，故为“难得”(dullabho)。诸佛于世间实乃偶尔出现，是故说“佛陀，佛陀”之声极为难得。于《小品犍度》(Cūḷavaggakhandhaka)中亦说：“居士，此声于世间难得，所谓‘佛陀，佛陀’。”犹如世间之优昙婆罗(udumbarikā)花难得，以手捕月中之兔，乌鸦之乳，成佛之事亦如是极为难得。此当知为劣喻。于《本行》(Apadāna)中说——

‘‘Udumbarikapupphaṃva[Pg.197], candamhi sasakaṃ yathā;

Vāyasānaṃ yathā khīraṃ, dullabhaṃ lokanāyaka’’nti ca;

Dullabho buddhuppādo lokasmi’’nti ca;

“如优昙婆罗(udumbarikā)花一现稀，似月兔影难觅；乌鸦乳亦罕见，导师出世希奇。”以及“佛陀出现于世间，实为难得。”

Kiñcāpi hi loke cakkavattirājūnaṃ uppajjamāno dullabho. Ekasmimpi pana kappe cakkavattirājāno anekā uppajjanti. Tathāgatā pana loke uppajjamānāpi ekasmiṃ kappe eka dviti catu pañca buddhāyeva uppajjanti, na taduttari. Yasmā hi asaṅkhyeyyepi kappe tathāgatasuñño hoti. Tasmā tathāgatasseva kadāci karahaci uppajjanato buddhobuddhotighoso atidulabhataro kā kathā buddhabhāvoti vutto. Vuttampi cetaṃ bhagavatā mahāparinibbānasamaye ‘‘devatā ānanda ujjhāyanti. Durāvatamhā āgatā tathāgataṃ dassanāya kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā. Ajja rattiyā paccūsasamaye tathāgatassa parinibbānaṃ bhavissati. Ayañca mahesakkho bhikkhu bhagavato purato ṭhito ovārento otarento vā na mayaṃ labhāma pacchime kāle tathāgataṃ dassanāyā’’ti.

世间转轮圣王的出现虽然难得，但在一个劫中，可能会出现很多位转轮圣王。然而，如来出现于世间，即使在一个劫中，也只会出现一、二、三、四或五位佛陀，不会超过此数。因为在无数劫中，世间常常没有佛陀。因此，因如来仅偶尔出现，故说“佛陀，佛陀”之声极为难得，何况成佛？世尊(Bhagavā)在般涅槃时也说过：“阿难(Ānanda)，天人们在抱怨：‘我们从远处前来见如来，如来、阿罗汉(arahanta)、正等觉者偶尔才出现于世间。今夜后分，如来就要般涅槃了。而这位有大威力的比丘(bhikkhu)站在世尊面前遮挡，使我们无法在最后时刻得见如来。’”

Buddhabhāvoti buddhassa bhāvo. Kā kathāti kiṃ vattabboevāti attho. Kasmā pana buddho atidullabhataroti ca, buddho kadāci karahaci uppajjantīti ca vuttaṃ. Nanu buddhā loke anekā uppajjantīti. Saccametaṃ. Buddho nāma pana anekāsaṅkhyeyyavārena vā anekāsaṅkhyeyyadivasamāsasaṃvaccharaṃ vā anekāsaṅkhyeyyakappaṃ vā dasapāramiyo ca pañcamahāpariccāge ca pūretvāva bhavituṃ sakkoti, na ekekavārādinā. Atha kho pana antamaso kappasatasahassādhikāni cattāri asaṅkhyeyyāni dasapāramiyo ca pañca mahāpariccāge ca pūretvāva buddho [Pg.198] bhavituṃ sakkoti. Tasmā buddho atidullabhataroti ca, buddhā kadāci karahaci uppajjantīti ca vuttanti.

“成佛”(Buddhabhāvo)即是佛陀的状态。“何况”(Kā kathā)意为“何需多言”。为何说佛陀极为难得，且仅偶尔出现？难道世间没有许多佛陀出现吗？诚然。然而，所谓佛陀，须圆满十波罗蜜及五大布施，非一二次即可成就，而须经历无数阿僧祇之时，或无数阿僧祇之日月年岁，或无数阿僧祇之劫。实则，至少须经历四阿僧祇并十万劫，圆满十波罗蜜及五大布施，方能成佛。是故说佛陀极为难得，且仅偶尔出现。

Evaṃ buddhassa atidullabhatarattā ca kadāci karahaci uppannattā caeva buddhobuddhoti kittayantassa mahapphalaṃ hoti. Vuttañhetaṃ apadāne –

如是，因佛陀极为难得且仅偶尔出现，故称扬“佛陀，佛陀”者，得大果报。此于《本行》(Apadāna)中说：

‘‘Buddhoti kittayantassa, kāye bhavati yā pīti;

Varameva hi sā pīti, kasiṇenapi jambudīpassā’’ti.

“称扬佛陀名，身生彼喜悦；此喜实殊胜，胜彼全瞻部洲(Jambudīpa)。”

Tasmāti yasmā buddho buddhoti ghoso atidullabhataro, buddhabhāvo kā kathā. Tasmā. Vibhāvīti medhāvī. Te hi hitāhitaṃ kāraṇākāraṇaṃ vā visesena bhāveti pakāsetīti vibhāvā, paññā. Vipubba bhūdhātu sattāyaṃ ṇa. Sā etesaṃ atthīti vibhāvīti vuccanti, sādhavo labbhati. Taṃ pana sādhavoti pade visesanaṃ.

“是故”(Tasmā)者，乃因“佛陀，佛陀”之声极为难得，何况成佛？是故。“智者”(Vibhāvī)即明智者(medhāvī)。彼等能特别辨明、阐释利与非利、因与非因，故为“智”(vibhāvā)，即智慧(paññā)。此由前缀`vi`、词根`bhū`（存在义）及后缀`ṇa`构成。彼等有此（智慧），故称“智者”；此亦指善士(sādhavo)。然此词（智者）乃“善士”一词之形容词。

Vividhahitasukhanti nānappakāraṃ lokiyalokuttara saṅkhātaṃ hitasukhaṃ. Tassa pana attho heṭṭhā vuttoyeva. Taṃ pana patthayantātipade kammaṃ. Sādhavoti sappurisā. Te hi saparahitaṃ sādheti nibbattetīti sādhavoti vuccati. Sādhadhātu saṃsiddhiyaṃ avo. Tassa pana padassa namassantūti padena kattubhāvena sambandho. Patthayantāti yācantā. Vividhahitasukhaṃ patthayanti yācantīti patthayantā, sādhavo. Patthadhātu yācane anto. Yakārāgamo. Taṃ pana sādhavotipade visesanaṃ. Iṭṭhanti kāmayamānaṃ. Icchitabbaṃ kamitabbanti iṭṭhaṃ. Isudhātu icchā kantīsu tapaccayo. Tassa raṭṭho, dhātvantalopo. Atthanti diṭṭhadhammikasamparāyikādiatthaṃ. Atthiyati patthiyatīti attho, vipākānisaṃsaphalaṃ. Atthadhātu yācanāyaṃ a[Pg.199]. Atha vā asati bhavati phalabhāvenāti attho. Asadhātu bhuvimhi tha. Taṃ pana padadvayaṃ vahantantipade kammaṃ. Vahantanti dhārakaṃ. Vahati haratīti vahanto, buddho. Vahadhātu vahane pāpuṇane vā anto. Buddho hi sattānaṃ lokiyalokuttarahitasukhaṃ dhammadesanāya dhāretīti attho.

“种种利益安乐”(Vividhahitasukha)即指名为世间与出世间的种种利益安乐。其义已在前文述说。在“希求者”(patthayantā)一词中，它（指“种种利益安乐”）是其宾语。“善士”(sādhavo)即贤善之人。他们能成就自他利益，故被称为“善士”。此词由语根“sādha”（成就）加上后缀“avo”构成。并且，“善士”一词与“愿彼等礼敬”(namassantu)一词构成主格关系。“希求者”(patthayantā)即“祈求者”(yācantā)。希求种种利益安乐者，即是“希求者”，也就是善士。此词由语根“patth”（祈求）加上后缀“anta”，并插入“y”音构成。它（指“希求者”）是“善士”(sādhavo)一词的形容词。“所欲”(Iṭṭha)即所欲求的。应被希求、应被喜爱者，即为“所欲”。此词由语根“isu”（希求、喜爱）加上后缀“ta”构成，其形为“iṭṭha”，且语根末音被省略。“义”(Attha)是指现世、来世等利益。被希求者，即为“义”，也就是异熟、功德、果报。此词由语根“atth”（祈求）加上后缀“a”构成。或者说，因其由无而有，成为果报，故名为“义”。此词由语根“as”（存在）加上后缀“tha”构成。这两个词（指“所欲”与“义”）是“带来者”(vahanta)一词的宾语。“带来者”(vahanta)即持载者。运载、带来者，即是“带来者”，指佛陀。此词由语根“vah”（运载、使达到）加上后缀“anta”构成。其义为：佛陀通过说法，为众生带来世间与出世间的利益安乐。

Suranaramahitanti devehi ca manussehi ca catupaccayādīhi pūjitaṃ. Idaṃ panettha nibbacanaṃ. Issariyakīḷādīhi suranti dibbantīti surā, devā. Suradhātu dittiyaṃ. Atha vā suranti īsanti devissariyaṃ pāpuṇanti virocanti cāti surā, devā. Sundarā rā vācā etesanti vā surā, devā. Khandhasantānaṃ naranti nentīti narā, manussā. Naradhātu nayane a. Surā ca narā ca suranarā. Tehi mahitabbā pūjitabbāti suranaramahito, buddho. Mahadhātu pūjāyaṃ ta. Taṃ suranaramahitaṃ. Nibbhayanti abhayaṃ. Bhiyate bhayaṃ. Natthi bhayaṃ etassāti nibbhayo, buddho. Taṃ nibbhayaṃ. Tathāgatassa aṭṭhasu parisāsu kenaci kāraṇena bhayaṃ hadayacalanaṃ kampanaṃ natthīti attho.

“天人所敬”(Suranaramahita)即指为诸天与人类以四事等所供养。此处的词源释义如下：因王权、嬉戏等而闪耀，故名为“天”(surā)，即诸天神。语根“sur”，义为“光明”。或者，因其为主宰、获得天之主权、光辉照耀，故名为“天”。又或者，因其有美妙之言说，故名为“天”。因其引导蕴之相续，故名为“人”(narā)，即人类。语根“nar”，义为“引导”，加后缀“a”。天与人，合为“天人”(suranarā)。应为天人所尊敬、所供养者，即“天人所敬”，指佛陀。语根“mah”，义为“供养”，加后缀“ta”。是为“天人所敬”。“无畏”(Nibbhayanti)即无有怖畏。令人畏惧者，是为怖畏。彼无有怖畏，故名“无畏”(nibbhayo)，指佛陀。是为“无畏”。其义为：如来于八众之中，不因任何缘由而有怖畏、心动、战栗。

Dakkhiṇeyyanti paralokaṃ saddahitvā dātabbauttamadānārahaṃ. Dātabbāti dakkhiṇā, deyyadhammavatthu. Dādhātu dānekkhiṇapaccayo. Atha vā dakkhanti vaḍḍhanti etāya sattā yathādhippetāhi sampattīhīti dakkhiṇā, paralokaṃ saddahitvā dātabbadānaṃ. Dakkhadhātu vaḍḍhaneyu, taṃ arahatīti dakkhiṇeyyo, buddho. Arahatitaddhite ṇeyyo. Atha vā dakkhiṇāya hitaṃ anurūpaṃ mahapphalakaraṇatāya visodhetīti dakkhiṇeyyo, buddho. Visodhetitaddhitāyaṃ. Buddhoyeva hi dakkhiṇāya mahapphalakaraṇavasena ca, visodhanavasena ca, devasakkabrahmehi ca, kosalarājādīhi ca, anāthapiṇḍikaseṭṭhādīhi ca paralokaṃ saddahitvā dātabbaṃ uttamadānaṃ visesena arahati, tasmā dakkhiṇeyyanti thometi.

“应供”(Dakkhiṇeyya)指信受后世，堪受最上布施者。所应施者，是为“施物”(dakkhiṇā)，即所施之法与物(deyyadhammavatthu)。此词由语根“dā”（布施）加上后缀“khiṇa”构成。或者，众生因此而兴盛(dakkhanti)、增长(vaḍḍhanti)所愿之成就，故名为“施物”(dakkhiṇā)，即信受后世所作之布施。语根“dakkh”，义为“增长”。堪受此者，即为“应供”(dakkhiṇeyyo)，指佛陀。此是在“堪受”(arahati)之义上，加“ṇeyya”派生后缀。或者，因其能令布施清净，从而对布施有利、相称，并成就大果报，故名为“应供”(dakkhiṇeyyo)，指佛陀。此是在“令清净”(visodheti)之义上，加派生后缀。诚然，唯有佛陀，因能令布施成就大果报及令其清净故，特别堪受信受后世之诸天、帝释、梵天、憍萨罗(Kosala)王等，以及给孤独(Anāthapiṇḍika)长者等所作之最上布施，是故赞叹其为“应供”。

Lokānanti [Pg.200] sattalokānaṃ. Tassa pana attho heṭṭhā vuttoyeva. Nandivaḍḍhanti pītiyā vaḍḍhāpentaṃ. Nandiyate nandi. Bhāvasādhanoyaṃ. Nandadhātu samiddhiyaṃ nandane vā i. Pītiyā adhivacanametaṃ. Sā vaḍḍheti buddhetīti nandivaḍḍho, buddho. Nandisaddūpapadavaḍḍhadhātu vaḍḍhane a. Buddho hi dvattiṃsamahāpurisalakkhaṇāsītānubyañjanalakkhaṇasampannena ca sabbaññutañāṇādiguṇasampannena dhammadesanāya ca loke sabbasattānaṃ pītiṃ vaḍḍhetīti attho. Sabbasattānañhi buddhadassane dhammasavane ca titto natthi, tasmā lokānaṃ nandivaḍḍhanti thometi. Vuttañhetaṃ apadānaṭṭhakathāyaṃ ‘‘pakatiyāeva hi buddhadassane puṇṇacandasamuddarājadassane atitto lokoti. Kathaṃ pana sabbasattānaṃ buddhadassane atitto hotī’’ti. Buddhassa pana bāttiṃsamahāpurisalakkhaṇādīhi sīlādiasādhāraṇaguṇehi ca adhika sampanno hutvā sabbadevamanussehi ativirocamānattā. Vuttañhetaṃ bhagavatā tāvatiṃse –

“世间”(Lokānaṃ)指众生世间。其义已如前述。“喜增”(Nandivaḍḍhanti)即使喜悦增长。“喜”(nandi)即是喜悦(nandiyate)。此为状态之表述。语根“nand”，义为“繁荣”或“欢喜”，加后缀“i”。此为“喜悦”(pīti)的同义词。令喜悦(nandi)增长(vaḍḍheti)者，是为“喜增”(nandivaḍḍho)，即佛陀。此词由前置词“nandi”与语根“vaḍḍh”（增长）加后缀“a”构成。其义为：佛陀以具足三十二大士相、八十随形好，以及圆满一切知智等功德，并通过说法，使世间一切众生之喜悦增长。一切众生于见佛闻法实无厌足，是故赞叹其为“世间之喜增者”。如《本行》义注(Apadānaṭṭhakathā)中所说：“世人见佛，犹如见满月、见海王，实无厌足。”“何以一切众生见佛无有厌足？”因佛陀圆满具足三十二大士相等相好，以及戒等不共功德，光辉超胜一切天人。如世尊于忉利天(Tāvatiṃsa)所说——

‘‘Na koci devo vaṇṇena, sambuddhaṃ atirocati;

Sabbe deve adhiggayha, sambuddhova virocatī’’ti.

“天神色相虽殊胜，莫能及于等正觉；超越一切诸天已，等正觉者独耀辉。”

Dasabalanti aññehi paccekabuddhāriyasāvakehi asādhāraṇena dasakāyabalena ca dasañāṇabalena sampannaṃ. Tañhi kehici viruddhehi kāraṇehi balanti na kampentīti balanti vuccati. Atha vā balanti jīvitaṃ kappenti etenāti balaṃ, kāyabalaṃ. Baladhātu pāṇe a. Balanti bhāraṃ vahituṃ sakkuṇantīti vā balaṃ, balanti jānanti sabbadhammanti balaṃ, ñāṇa balaṃ. Dasabalañca dasabalañca dasabalāni ekasesanayena. Tāni yassa soti dasabalo, buddho. Idha pana sāmaññavasena vuttopi visesaṭṭhāniyattā bhagavato dasakāyabalāni ca, dasañāṇabalāni ca adhippetāni. Tesaṃ pana sarū patthaṃ nayanasubhagakāyaṅgantyādi gāthāvaṇṇanāyaṃ vuttameva.

“十力”(Dasabala)，指具足了其他辟支佛(paccekabuddha)与圣弟子(ariyasāvaka)所不共的十种身力与十种智力。因其不为任何相违之缘由所动摇(na kampenti)，故称为“力”(bala)。或者，众生依此维持生命(jīvitaṃ kappenti)，故称为“力”，此指身力。语根“bal”，义为“活命”。或者，因其能荷负重担，故称为“力”；又因其能了知一切法，故称为“力”，此指智力。十身力与十智力，依一存余法(ekasesanayena)合为“十力”(dasabalāni)。拥有此等力者，即“十力”(dasabalo)，指佛陀。此处虽为概说，但因义理殊胜，特指世尊的十种身力与十种智力。关于此等之体性与义理，已在“眼目端严身肢美妙”(nayanasubhagakāyaṅgantyādi)等偈颂的释义中述说。

Asamanti [Pg.201] sīlādiguṇehi kenaci asadisaṃ. Natthi samo sadiso puggalo etassāti asamo, buddho. Taṃ asamaṃ. Tanti tādisaṃ guṇasampannaṃ buddhaṃ. Niccanti satataṃ samitaṃ sabbakālaṃ nirantaranti attho. Namassantūti abhivandantūti.

无等者(Asamaṃ)，即于戒等功德方面，没有任何人能与之相比。没有与他相等、相似的人(puggala)，因此称为无等者(asamo)，即佛陀。彼(Taṃ)，即具足如是功德的佛陀。恒常(Niccaṃ)，其义为：持续、不断、一切时、无间断。应礼敬(Namassantu)，即应恭敬礼拜。

Ayaṃ panettha saṅkhepayojanā. Loke tiloke manussaloke vā, buddhobuddhotighoso buddho buddhoiti kittisaddo thutisaddo vā, atidulabhataro ativiya dullabhatamo, buddhabhāvo buddhassa bhāvo, kā kathā kiṃvattabbo eva, tasmā buddhobuddhoti ghosassa atidullabhatarattā, vibhāvī medhāvī vividhahitasukhaṃ nānappakāraṃ lokiyalokuttarasaṅkhātaṃ hitasukhaṃ patthayantā yācantā, sādhavo sappurisā iṭṭhaṃ kāmayamānaṃ, atthaṃ diṭṭhadhammikasamparāyikādiatthaṃ, vahantaṃ dhārakaṃ, suranaramahitaṃ devamanussehi pūjitaṃ, nibbhayaṃ abhayaṃ asantāsaṃ vā, dakkhiṇeyyaṃ paralokaṃ saddahitvā dātabbauttamadānārahaṃ, lokānaṃ sattalokānaṃ nandivaḍḍhaṃ pītiyā vaḍḍhāpanentaṃ. Dasabalaṃ asādhāraṇena dasakāyañāṇabalena sampannaṃ, asamaṃ sīlādiguṇehi kenaci asadisaṃ taṃ tādisaṃ guṇasampannaṃ buddhaṃ niccaṃ satataṃ samitaṃ sabbakālaṃ nirantaraṃ, namassantu abhivandantūti.

此处是简要的文句连结。于世间、三界或人界中，“佛陀、佛陀”之名声或赞叹声极为稀有，最为难得。至于佛陀的状态，更何待言！是故，因“佛陀、佛陀”之声极为稀有难得，有智慧、有分辨力的贤善之人，为希求种种世间与出世间的利益安乐，应礼敬彼佛陀。彼佛陀能带来所希求的现世与来世等义利，为天人所崇敬，无畏、无惧、无有恐怖，是信有来世者所应作最上布施的福田(dakkhiṇeyyaṃ)，能增长众生世界的欢喜。彼具足十种不共智力，于戒等功德方面无人能及。对于如是具足功德的佛陀，应当恒常、持续、一切时、无间断地恭敬礼拜。

Chabbīsatimavandanagāthāvaṇṇanā samattā.

第二十六礼敬偈释义圆满。

27.

27.

Puññenetena sohaṃ nipuṇamati sato samparāye ca titto,Dakkho diṭṭhujjupañño avikalavīriyo bhogavā saṃvibhāgī;

Tikkho [Pg.202] sūro dhitatto saparahitadharo dīghajīvī arogo,Dhañño vaṇṇo yasassī atibalavadharo kittimā khantupeto.

以此功德，愿我于来世，智慧敏锐，具足正念，心意满足；能干，见解正直，精进不懈，具足财富，乐于分享；敏锐，勇敢，心意坚定，荷担自他利益，长寿，无病；幸运，具好容色，有名声，具大力量，有美誉，具足忍辱。

28.

28.

Saddho dātaṅgupeto paramasiridharo diṭṭhadhamme viratto,Lajjī kalyāṇamitto abhiratakusalo pañcasīlādirakkho;

Appiccho appakodho ativujuhadayo iddhimā appameyyo,Pāsaṃso pemavāco sujanaguṇavidū māmako so bhaveyyaṃ.

具足信心，具足布施之支，具足最上吉祥，于现法离贪；有惭，有善友，乐于善法，守护五戒等；少欲，少嗔，心极正直，具足神通，不可测量；值得赞叹，言语慈爱，深知善人功德，愿我成为彼（佛陀）的弟子。

27. Evaṃ buddho buddhoti ghosotyādigāthāya buddhavandane uyyojanaṃ katvā idāni sugatantyādīhi gāthāhi buddhaṃ vanditvā paṇidhiṃ karonto āha puññenetena sohantyādi gāthādvayaṃ. Ayaṃ pana gāthādvayampi saddharāgāthāti daṭṭhabbā. Tattha paṭhamagāthāyaṃ soahaṃ etena puññena samparāye nipuṇamati ca sato ca…pe… khantupeto ca bhaveyyanti sambandho. Sohanti so ahaṃ. Buddhassa namakkāro soahanti attho. Etena puññenāti iminā buddhavandanapuññakammena attano kārakaṃ pavati sodhetīti puññaṃ. Pudhātu sodhane ṇya. Puññanti ca idha pana buddhapaṇāmakriyābhinipphādikā kusalacetanā adhippetā. Sā ca vandaneyyavandakānaṃ khettajjhāsayasampadāhi diṭṭhadhamma vedanīyabhūtā yathāladdhasampattinimittakassa kammassa anubalappadānavasena tannibbattitavipākasantatiyā antarāyakarāni upapīḷakaupacchedakakammāni paṭibāhitvā tannidānānaṃ yathādhippetasiddhivibandhakānaṃ rogādiantarāyānamappavattiṃsādheti cāti attho ca veditabbo. Samparāye cāti ettha [Pg.203] casaddo aṭṭhānayogo. So ca nipuṇamatityādīsu padesu yojetabbo. Samparāyeti paraloke. So hi samparāyitabbā upagamitabbā ettha sattehīti ca, kammakilesavasena sattehi samparāyitabbā pāpuṇitabbāti vā etthāti ca samparāyoti vuccati. Saṃparipubba ayadhātu hi gatiyaṃ ṇa. Atha vā kammavasena abhimukho sampareti gacchati pavattatīti samparāyoti vuccati. Saṃpubbaparadhātu gatiyaṃ ṇya. Iti kho ānanda kusalāni sīlāni anupubbena aggāya parentītiādīsu viya hi curādi gaṇavasena parasaddaṃ gatiyamicchanti saddavidū. Tasmiṃ samparāye.

27. 如是，于“佛陀、佛陀”等偈颂的佛陀礼敬中作了总结之后，如今，以“善逝”等偈颂礼敬佛陀后，作者发愿而说“以此功德”等二偈。此二偈亦应知为“信爱偈”。其中，于第一偈中，“彼我”(so ahaṃ)与“以此功德，于来世，具足敏锐智、具念……具足忍辱而存在”(bhaveyyaṃ)相连。“彼我”(So ahaṃ)，即“那个我”。其义为：“礼敬佛陀的我”。“以此功德”(Etena puññena)，即以此礼敬佛陀的功德业。能净化造作者及其相续，故为功德(puñña)。(词根`pu`义为净化，加`ṇya`后缀)。此处“功德”，意指由礼敬佛陀之行所成就的善思。此善思，因所礼敬者(佛陀)与礼敬者的福田与意乐圆满，而成为现法受报，并作为对已得成就之相的业的助缘，通过给予彼业所生的异熟相续之力，能阻止作障碍、逼迫、断绝的业，并能成就由彼为因而障碍所愿成就的疾病等诸障不生：此义亦应了知。“于来世”(samparāye ca)中，`ca`字为不当连结，应与“敏锐智”等词相连。“于来世”(Samparāye)，即于他世。因为众生必当趋向、到达此处，或因业与烦恼，众生必当趋向、到达此处，故称为“来世”(samparāya)。或者，随业而行，故称“来世”。诚如“阿难(Ānanda)，诸善戒次第导向最高”等经中所说，声明学家们认为`para`一词依`curādi`语群有“行”义。于彼来世中。

Nipuṇamatīti saṇhasukhumapaññavā ca. Saṇhasukhumaṃ atthantaraṃ paṭivijjhanasamatthāya paññāya sampanno ca vā. Ettha ca nipuṇasaddo saṇhasukhumavācako anipphannapāṭipadiko. Hitāhitaṃ manati jānātīti mati, paññā. Manadhātu ñāṇeti. Nipuṇā saṇhā mati paññā yassa meti nipuṇamati. Satoti satimā ca. Saratīti sati, saradhātu cintāyanti. Sā assa me atthīti sato. Tittoti tappano ca. Yathāladdhavatthunā santuṭṭho cāti attho. Tisanaṃ tappanaṃ titto. Tisadhātu tappane tapaccayo. Sakārassa toādeso. Yathālābha santoso, yathābalasantoso, yathāsāruppasanto so cāti tividhena santosena santuṭṭhoti vuttaṃ hoti.

敏锐智者(Nipuṇamati)，即具足微细、善巧智慧者。或谓：具足能洞察微细、善巧之义的智慧者。此处`nipuṇa`一词，是表达微细、善巧的非派生词。能思量、了知利与非利，是为智(mati)，即智慧(paññā)。(词根`man`义为知)。彼有敏锐、微细之智，故为敏锐智者。具念者(Sato)，即具足念者。能忆念，故为念(sati)。(词根`sar`义为思惟)。彼有此念，故为具念者。满足者(Titto)，即已满足者。其义为：对所得之物感到满足。满足(tappanaṃ)即是`titto`。(由词根`tis`表满足义，加`ta`后缀，`s`音变为`t`音而得)。所谓“随所得而满足，随力量而满足，随适宜而满足”，即是由此三种满足而感到满足。

Dakkhoti taṃ taṃ kicce cheko ca kusalo ca vā. So hi kusalakamme aññasmiñca kiccākicce adandhatāya sīghaṃ gacchatīti dakkho. Dakkhadhātu sīghatthe a. Diṭṭhujjupaññoti diṭṭhiujupaññoti padacchedo. Uju diṭṭhipaññāya samannāgatoti attho. Kesuci potthakesu diṭṭhijju paññoti pāṭho. Diṭṭhiujupaññoti padacchedo, soye vattho[Pg.204]. Ujūti akuṭilabhāvena bhavatīti uju, ajjavo. Ujudhātu ajjave kvi. Atha vā arati akuṭilabhāvena pavattatīti uju, avaṅko. Aradhātu gatiyaṃ jupaccayo. Arissa uādeso. Sammā passatīti diṭṭhi, mati. Disadhātu passane tapaccayo. Tassa raṭṭhādeso. Dhātvantalopo ca ī ca. Uju ajjavā diṭṭhi mati diṭṭhuju visesanaparanipātavasena. Pakārena jānāti aniccādivasena avabujjhatīti paññā. Papubbañādhātu avabodhane a. Ujudiṭṭhi ca ujupaññā ca yassa meti diṭṭhujjupañño, puggalo. Avikalavīriyoti anūnavīriyo ca paripuṇṇavīriyo cāti attho. Vihīnaṃ karotīti vikalo. Vipubbakaradhātu karaṇe a. Rassalo. Vīrānaṃ kammaṃ vīriyaṃ. Avikalaṃ anūnaṃ vīriyaṃ assameti avikalavīriyo. Na sakkā kusīteneva navalokuttaradhammā laddhuṃ, āraddhavīriyeneva sakkā. Tasmā avikalavīriyoti patthetīti vuttaṃ hoti.

“敏捷(dakkho)”是在各项事务上熟练且善巧。他因在善业以及其他应作与不应作之事上不迟缓而迅速行进，故称“敏捷”。`dakkha`词根义为“迅速”。“具正直见智(diṭṭhujjupañño)”是“diṭṭhi-uju-paññā”的词语分解，意思是具足正直的见解与智慧。某些版本中作“diṭṭhijju pañño”，其词语分解为“diṭṭhi-uju-paññā”，其义亦然。“正直(uju)”是指不弯曲的状态，即“诚实(ajjavo)”。`uju`词根义为“诚实”。或者说，以不弯曲的方式运行，故称“正直”，即“不歪曲(avaṅko)”。`ar`词根义为“行进”，加`ju`后缀，`ar`变为`u`。正确地观察，故称“见解(diṭṭhi)”，即“智(mati)”。`dis`词根义为“观察”，加`ta`后缀，`ta`变为`ṭṭhi`，词根末音脱落，且`i`变为`ī`。正直、诚实的见解、智，即是“正直之见”，这是形容词后置的用法。以无常等方式了知、觉悟，故称“智慧(paññā)”。`pa`前缀与`ñā`词根义为“觉悟”，加`a`后缀。具足正直见解与正直智慧的个人(puggalo)，即是“具正直见智者”。“不懈精进(avikalavīriyo)”是指不缺乏精进且圆满精进，此是其义。使之缺乏，故称“缺乏(vikalo)”。`vi`前缀与`kar`词根义为“做”，加`a`后缀，且元音短化。勇者的行为，故称“精进(vīriyaṃ)”。其精进不缺、不减，故为“不懈精进者”。懈怠者无法获得九种出世间法，唯有发起精进者方能获得。因此，经中说，应祈愿成为“不懈精进者”。

Bhogavāti bhuñjitabbasampattisukhena sampanno ca. Bhuñjitabboti bhogo, sampatti. Bhujadhātu pālanabyavaharaṇesu ṇa. Bhogo assa me atthīti bhogavā. Saṃvibhāgīti saṃvibhajanasīlo ca saṃvibhajanasampanno ca vā, saṃvibhajati sīlenāti saṃvibhāgī. Saṃvibhajanasīloti vā saṃvibhāgī, saṃvibhajituṃ sīlamassāti vā saṃvibhāgī. Saṃvibhāge sīlamassāti saṃvibhāgī. Ayaṃ tassīlattho. Saṃvibhajati dhammenāti saṃvibhajanadhammoti vā. Saṃvibhajituṃ dhammo assāti vā, saṃvibhajane dhammo assāti vā saṃvibhāgī. Ayaṃ taddhammattho. Saṃvibhajanaṃ sādhukāro assa atthi. Sādhukārinā saṃvibhajatīti vā, saṃvibhajituṃ sādhukārīti vā, saṃvibhajane sādhukārīti vā saṃvibhāgī. Ayaṃ tassā dhukārattho. Saṃvipubba bhajadhātu vibhāge ṇa. Jassa go. Atha vā saṃvibhajanaṃ saṃvibhāgo. So me assa atthīti saṃvibhāgī[Pg.205]. Assathyatthe ī. Paresaṃ yācakānaṃ annādidānavatthuṃ niccaṃ pariccajanakārīti vuttaṃ hoti.

“财富者(bhogavā)”是具足可享用之财富与安乐的人。“可享用”即是“财富(bhogo)”、“资财(sampatti)”。`bhuj`词根义为“保护”与“使用”，加`ṇa`后缀。因“我拥有财富”，故称“财富者”。“分享者(saṃvibhāgī)”是具分享之习性或具分享之德者。因其习于分享，故称“分享者”。或说，具分享之习性者为“分享者”；或说，其有分享之习性，故为“分享者”；或说，其在分享上有此习性，故为“分享者”。此乃“习性”之义。或说，如法分享，故为“分享者”；或说，其有分享之法，故为“分享者”；或说，其在分享上有此法，故为“分享者”。此乃“其法”之义。其有分享之善行。或说，以善行分享者；或说，其善于分享；或说，其在分享上为善行者，故为“分享者”。此乃“善行”之义。`saṃvi`前缀与`bhaj`词根义为“分配”，加`ṇa`后缀，`j`变为`g`。或者说，“分享”即是“共同分配(saṃvibhāgo)”。因“我具有此共同分配”，故称“分享者”。在“具有”的意义上，加`ī`后缀。意思是说，是恒常施舍饮食等事物(vatthu)给乞求者的人。

Tikkhoti tikkhappaññavā ca nisānapaññavā vā. Tijanaṃ nisanaṃ tikkhā, paññā. Tijadhātu nisāne kha. Jassa ko. Tikkhā paññā me assa atthīti tikkho. Assathyatthe ṇo. Tikkha paññāya sampanno cāti attho. Paññāya ca sabba kusalānaṃ dhammānaṃ seṭṭhattā mūlakāraṇattā ca tikkhoti patthanaṃ karoti. Vuttañhi milindapañhe –

“利慧者(tikkho)”是具敏锐智慧或锐利智慧的人。“磨砺(tijanaṃ/nisanaṃ)”即是“敏锐(tiklhā)”，即是“智慧(paññā)”。`tij`词根义为“磨砺”，加`kha`后缀，`j`变为`k`。因“我具有敏锐的智慧”，故称“利慧者”。在“具有”的意义上，加`ṇo`后缀。意思是具足敏锐智慧。并且，因为智慧是一切善法的最胜与根本原因，所以他祈愿成为“利慧者”。正如《弥兰王问经(Milindapañha)》中所说：

‘‘Paññā pasaṭṭhā lokasmiṃ, katā saddhammaṭṭhitiyā;

Paññāya vimatiṃ hantvā, santiṃ pappoti paṇḍito’’ti.

“智慧于世间受称赞，为令正法住立而有；智者以智慧断除疑惑，证得寂静。”

Sūroti catūsu parisāsu aṭṭhasu parisāsu ca vīro ca. Sattivanto nibbhayoti attho. Sūrayate virayate sūro. Bhāvasādhanoyaṃ. Sūradhātu vikkantiyaṃ vīre vā a. Atha vā abhiruachambhianutrāsabhāvena sūrati gacchati pavattatīti sūro. Sūradhātu gatiyaṃ a. Sīho viya parisamajjhe sūravīrasampanno cāti attho. Sāsani kehi pana saddhammavidūhi sūrasaddassa nibbacanaṃ na dassitaṃ. Kevalaṃ pana sūroti visiṭṭhasūroti atthavivaraṇamattameva dassitaṃ. Dhitattoti ettha dhita attoti padacchedo. Dhitoti samādhi. Attanti cittaṃ. Ekaggacittasampanno cāti attho. Dhāti tiṭṭhati ekārammaṇehi dhito, ekārammaṇe sampayuttadhamme dhāretīti vā dhito, samādhi. Dhādhātu dhāraṇe ta. Ārammaṇaṃ arati jānātīti attaṃ, cittaṃ. Aradhātu gatiyaṃ ta. Rassa to. Dhito samādhi attaṃ cittaṃ assa meti dhitatto.

“勇者(sūro)”是在四众与八众中的勇士(vīro)。意思是具足力量(satti)且无畏(nibbhayo)。因其勇猛而行，故称“勇者”。这是表“行为”的词源。`sūr`词根义为“勇猛”或“勇士”，加`a`后缀。或者说，因其以不怯、不惧、不怖的状态行进、行动，故称“勇者”。`sūr`词根义为“行进”，加`a`后缀。意思是如同狮子般在会众中具足勇猛。然而，教法中一些通晓正法者并未给出“勇者”一词的词源解释，仅仅说明“勇者”是“卓越的勇者”之义。“心坚定者(dhitatto)”于此分解为“坚定(dhita)”与“心(atta)”。“坚定”是指“定(samādhi)”。“心”是指“心(citta)”。意思是具足一心(ekaggacitta)。因安住于单一所缘，或能执持与单一所缘相应的诸法，故称“坚定”，即是“定”。`dhā`词根义为“执持”，加`ta`后缀。了知所缘，故称“心”。`ar`词根义为“行进”，加`ta`后缀，`r`变为`t`。其心有定，故称“心坚定者”。

Saparahitacaroti attahitaparahitacaro, attano ca parassa ca atthaṃ paṭipannako cāti attho. Attano ca parassa ca hitaṃ atthaṃ payojanaṃ carati paṭipajjatīti saparahitacaro[Pg.206]. Saparahitasaddūpapada caradhātu caraṇe a. Dīghajīvīti dīghāyuko ca. Dīghena jīvitindriyena sampanno vā. Dīgho jīvo jīvitaṃ assa meti dīghajīvi. Āyukappampi dīghajīvitasampanno cāti attho. Arogoti rogaviraho ca ārogyaṃ vā. Rujjati bhañjati aṅgapaccaṅgānīti rogo, byādhi. Rujadhātu bhaṅge ṇa. Atha vā rujjati hiṃsatīti rogo. Rujadhātu hiṃsāyaṃ ṇa. Natthi rogo tassa meti arogo, channavutirogānaṃ abhāvo bhaveyyanti attho. Dhaññoti sirīpuññapaññālakkhaṇasampanno ca. Dhaññasaddo hi sirīpuññapaññālakkhaṇavācakoti daṭṭhabbo. Vuttañhi vessantarajātake ‘‘dhaññaṃ maṅgala sammata’’nti ca. Temiyajātake ‘‘dhaññapuññalakkhaṇasampannaṃ puttaṃ vijāyī’’ti ca. Idaṃ pana nibbacanaṃ. Dhananaṃ sampajjanaṃ dhaññaṃ, sirīpaññāpuññalakkhaṇānaṃ sampannanti attho. Dhanadhātu sampanne. Dhātūnaṃ anekatthattā ṇyapaccayo. Ṇakārānubandhe lope kate yapaccayena saddhiṃ nakārassa ñakāraṃ katvā dhaññanti rūpasiddhi veditabbā. Atha vā dhanaṃ sirīpaññā puññalakkhaṇasampadaṃ assa me atthīti dhañño. Assathyatthe ṇyo.

“自他利行者”(Saparahitacaro)即自利利他行者，意为奉行自他之义者。因其行持、实践自他之利益、义利与目标，故称“自他利行者”。此词由前缀词“自他利”(saparahita)，加“行”(cara)词根，后附“a”后缀构成。“长寿者”(Dīghajīvī)即长寿之人，或谓具足长久之命根。其寿命长，故称“长寿者”。意为具足长寿，乃至一寿劫。“无病者”(Arogo)即远离疾病，或为健康。毁坏、破坏肢节，故为“病”(rogo)，即疾患。此由“破坏”(bhaṅga)义的“ruj”词根，加“ṇa”后缀构成。或谓伤害，故为“病”(rogo)。此由“伤害”(hiṃsā)义的“ruj”词根，加“ṇa”后缀构成。其无有病，故称“无病者”(arogo)，意为愿九十六种病皆无。“有福者”(Dhañño)即具足吉祥、福德、智慧之相者。当知“dhañña”一词，是表述吉祥、福德、智慧之相的词语。如《韦桑达拉本生》(Vessantarajātaka)中所说：“福德被认为是吉祥。”又如《提米亚本生》(Temiyajātaka)中所说：“生下具足福德与祥瑞之相的儿子。”此为其语源。财富的成就即是“福德”(dhañña)，意为具足吉祥、智慧、福德之相。此由“成就”(sampanna)义的“dhana”词根，因词根有多义，故加“ṇya”后缀。当知其构词法为：附随音“ṇ”脱落后，与后缀“ya”结合，将“n”变为“ñ”，而成“dhañña”。或谓“其人拥有财富，即吉祥、智慧、福德之圆满”，故称“有福者”(dhañño)。此为“拥有”义，加“ṇyo”后缀。

Vaṇṇoti vaṇṇasampanno ca. Ettha ca vaṇṇo duvidho hoti sarīravaṇṇaguṇavaṇṇavasena. Tattha sarīra vaṇṇo nāma rūpakāyassa pāsādikarūpasampannatā. Guṇa vaṇṇo nāma sīlasamādhipaññādiguṇena ca dhutaṅgādipaṭipadāguṇena ca sampannatā. Idaṃ pana nibbacanaṃ. Vaṇṇeti vikāramāpannānaṃ hadayaṅgatabhāvaṃ pakāsetīti vaṇṇo, sarīrarūpaṃ. Vaṇṇeti attano dabbaṃ pakāsetīti vaṇṇo, guṇo. Vaṇṇadhātu pakāsane a. Idha pana tadubhayampi yujjati. Vaṇṇaṃ assa me atthīti vaṇṇo. Assathyatthe a. Yasassīti parivārasampanno kittivanto vā. Ettha ca [Pg.207] duvidho hoti yaso parivārakittiyasavasena. Tattha yajiyati pūjiyati etena parivārenāti yaso, parivāro. Yajadhātu pūjāyaṃ a. Jassa so. Atha vā yāti gacchati pāpuṇāti sāmikassa parivāranti yaso, parivāro. Yādhātu gatiyaṃ sopaccayo. Yajiyati pūjiyati etenāti yaso, kittisaddo. Yajadhātu devapūjāsaṅgahakaraṇadānadhammesu a. Jassa so. Atha vā yāti gacchati pāpuṇāti sabbattha byāpananti yaso, kittighoso thutisaddo vā. Yādhātu gatiyaṃ sopaccayo. Yaso ca yaso ca yaso ekasesanayena. So assa me atthīti yasassī, assathyatthe sīpaccayo.

“具色相者”(Vaṇṇo)即具足色相者。此处“色相”(vaṇṇo)有二种：身色相与功德色相。其中，身色相者，谓色身具足端严悦意之相。功德色相者，谓具足戒、定、慧等功德，及头陀支等行道之德。此为其语源。能彰显发育成熟者的悦意之态，故为“色相”(vaṇṇo)，即身体之形色。能彰显自身之特质，故为“色相”(vaṇṇo)，即功德。此由“彰显”(pakāsana)义的“vaṇṇ”词根，加“a”后缀构成。于此，二义皆可。其人拥有色相，故称“具色相者”(vaṇṇo)。此为“拥有”义，加“a”后缀。“有名望者”(Yasassī)即眷属圆满或声名远播者。此处“名望”(yaso)有二种：眷属之名望与声誉之名望。其中，因此眷属而受供养、恭敬，故为“名望”(yaso)，即眷属。此由“供养”(pūjā)义的“yaj”词根，加“a”后缀构成，j音变为s音。或谓趋向、行至、抵达主人之眷属，故为“名望”(yaso)，即眷属。此由“行进”(gati)义的“yā”词根，加“so”后缀构成。因此而受供养、恭敬，故为“名望”(yaso)，即声誉之词。此由“天神供养、摄受、行施、法”义的“yaj”词根，加“a”后缀构成，j音变为s音。或谓趋向、行至、遍及一切处，故为“名望”(yaso)，即声誉之声或赞颂之词。此由“行进”(gati)义的“yā”词根，加“so”后缀构成。“名望”与“名望”依“单存法”(ekasesanayena)合为“名望”。其人拥有名望，故称“有名望者”(yasassī)。此为“拥有”义，加“sī”后缀。

Atibalavadharoti atibalavantadhārako ca ativiya kāyabalañāṇabalavantaṃ dhāretīti atibalavadharo. Ajātasatturājādayo viya pañcahatthi dasahatthibalassa dhāraṇasamattho ca, sāriputtattherādayo viya ñāṇabalassa dhāraṇasamattho ca bhaveyyanti attho. Kittimāti kittighosavanto ca. Kittiyate kathiyate guṇanti kitti, thutighoso. Kittadhātu sadde i. Kittighoso assa me atthīti kittimā. Assathyatthe mantupaccayo. Khantupetoti khantiyā upeto samupeto samannāgato ca. Khamanaṃ sahanaṃ khanti. Khamudhātu sahane tapaccayo. Tassanti tāya upeto samupeto samannāgatoti khantupeto. Khantivādatāpaso viya khantupeto ca bhaveyyanti attho. Khantiyā hi dukkarattā sabbakusala dhammānaṃ padhānattā seṭṭhatapattā ca khantupetoti patthanaṃ karoti. Vuttañhetaṃ bhagavatā ‘‘khantī paramaṃ tapo titikkhā’’ti ca. ‘‘Khantyā bhiyyo na vijjatī’’ti ca. ‘‘Khantībalaṃ balānīka’’nti ca.

“持极强者”(Atibalavadharo)即持有极强者，谓能持有极为强大之身力与智力。意为能如阿闍世(Ajātasattu)王等，具足五象、十象之力；或如舍利弗(Sāriputta)长老等，具足智慧之力。“有名誉者”(Kittimā)即有名誉之声者。功德被称说、言说，故为“名誉”(kitti)，即赞誉之声。此由“称说”(sadda)义的“kitta”词根，加“i”后缀构成。其人拥有名誉之声，故称“有名誉者”(kittimā)。此为“拥有”义，加“mantu”后缀。“具足忍耐者”(Khantupeto)即具足、圆满、成就忍耐者。“忍耐”(khanti)即堪忍、忍受。此由“忍受”(sahana)义的“khamu”词根，加“ta”后缀构成。其人具足、圆满、成就此德，故称“具足忍耐者”(khantupeto)。意为能如“忍语仙人”(Khantivādatāpasa)般具足忍耐。实因此忍耐难行，为一切善法之首，已达最胜，故发愿成为“具足忍耐者”。世尊(Bhagavā)亦曾说：“忍耐是最高的苦行，是堪忍。”又说：“无有比忍耐更胜者。”又说：“忍耐之力为诸力之首。”

‘‘Sīlasamādhipaññānaṃ[Pg.208], khantippadhānakāraṇaṃ;

Sabbepi kusalā dhammā, khantyāyattāva vaḍḍhare’’ti ca.

“戒、定、慧，忍为首要因；一切诸善法，皆依忍而增。”

Ayaṃ panettha saṅkhepayojanā. Sohaṃ so ahaṃ, etena puññena iminā buddhavandanapuññakammena samparāye paraloke, nipuṇamati ca saṇhasukhumapaññavā ca, sato satimā ca titto tappano yathāladdhavatthunā santuṭṭho ca, dakkho taṃtaṃkicce cheko ca, diṭṭhujjupañño ujudiṭṭhi paññāya sampanno ca avīkalavīriyo anūnavīriyo ca paripuṇṇavīriyo vā, bhogavābhuñjitabbasampattisukhena sampanno ca saṃvibhāgī saṃvibhajanasīlo ca tikkho tikkhapaññavā ca, sūroti sattivanto nibbhayo ca, dhitatto samāhita citto ca ekaggacitto vā, saparahitacaro attahita parahitapaṭipannako ca dīghajīvī dīghāyuko ca arogo rogaviraho ca dhañño sirīpuññapaññālakkhaṇasampanno ca vaṇṇo vaṇṇasampanno ca yasassī parivārasampanno ca atibalavadharo atibalavantadhārako ca kittimā kitti ghosavanto ca khantupeto khantiyā upeto samupeto samannāgato ca bhaveyyanti.

此为简要连结。愿我，以此功德，以此礼敬佛陀之福业，于未来世、后世中，得为：具敏锐意者、具微细慧者、具念者、满足者、于所得之物皆知足者、于种种事务皆善巧者、具正直见与慧者、精进不缺、精进不减或精进圆满者、具财富者、具足受用资具之乐者、乐于分享者、具锐利慧者、勇健者、具力者、无畏者、心志坚定者、心专注或心一境者、自他利行者、长寿者、无病者、有福者、具色相者、有名望者、持极强者、有名誉者、具足忍耐者。

Sattavīsatimagāthāvaṇṇanā samattā.

第二十七偈释义圆满。

28. Evaṃ puññenetenatyādigāthāya samparāye paṇidhiṃ katvā idāni diṭṭhadhamme patthanaṃ kattukāmo saddho dātaṅgupeto tyādigāthamāha. Tattha saddhoti kammādi saddahanalakkhaṇāya saddhāya sampanno ca. Saddahanaṃ saddhā, saddahatīti vā saddhā. Saddahanti sampayuttadhammā etāyāti saddhā. Saṃpubbadhādhātu dhāraṇe ta. Sā pana kammādīsu saddahanalakkhaṇā. Okappanalakkhaṇā vā. Pasādarasā. Udakappasādakamaṇi viya. Pakkhandanarasā vā. Oghuttaraṇo viya[Pg.209]. Akālussiyapaccupaṭṭhānā adhimuttipaccupaṭṭhānā vā, saddheyyavatthupadaṭṭhānā sotāpattiyaṅgapadaṭṭhānā vā. Sā hatthavittabījāni viya daṭṭhabbā. Bhagavatā hi sā saddhā ‘‘saddhāhattho mahānāgo’’ti ca. ‘‘Saddhīdha vittaṃ purisassa seṭṭha’’nti ca. ‘‘Saddhābījaṃ tapo vuṭṭhī’’ti ca ‘‘saddhāya tarati ogha’’nti ca ‘‘saddhā bandhati pātheyyaṃ, saddhā dutiyā purisassa hotī’’ti ca, ‘‘saddhesiko bhikkhave ariyasāvako’’ti ca, ‘‘saddhādhana’’nti ca.

28. 如此以功德发愿来世之后，如今想要在现法中达成愿望，便说此等偈颂，即“具信、具施主”等偈。此处所谓“具信”(saddho)者，乃具足对业果等深信不疑之信的特质。信即深信，能令人深信故名为信。诸相应法藉此而信，故名为信。其字根源自“承持”之义。此信以对业果等深信为特征，或以确信为特征。其作用为清净，犹如清水宝珠。其作用亦为踊跃，如同渡过洪流之人。以不浑浊为现起，或以胜解为现起。可信之事是它的近因，或以须陀洹支为近因。应当视此信如手、财富与种子。世尊(Bhagavā)曾说：“信为手，如大象王”，“信是人中第一财富”，“信为种子，苦行为雨”，“以信能渡暴流”，“信系缚旅途资粮，信是人的第二伴侣”，“诸比丘，圣弟子以信为先导”，“信为财富”。

‘‘Yesaṃ atthi saddhā buddhe, dhamme ca saṅgharatane;

Te maṃ ativirocanti, āyunā yasasā siriyā’’ti.

若人于佛有净信，于法与僧宝亦然；彼等则以寿、名、誉，光辉远胜于我。

Ca. ‘‘Saddhaṃ upanissāya dānaṃ deti, sīlaṃ samādiyati, uposathakammaṃ karoti, jhānaṃ uppādeti, vipassanaṃ uppādeti, maggaṃ uppādeti, abhiññaṃ uppādeti, samāpattiṃ uppādetī’’ti ca. ‘‘Dullabhā saddhāsampattī’’ti ca vuttā. Tasmā saddho ca bhaveyyanti patthanaṃ karoti.

又言：“依于信而行布施，受持戒律，行布萨(uposatha)事，生起禅那，生起观(vipassanā)，生起道，生起神通，生起等至。”并且说过：“信之成就难以获得。”因此，他发起愿望，愿自己成为具信者。

Sā ca pana catubbidhā hoti āgamasaddhā, adhigamasaddhā, okappanasaddhā, pasādasaddhā cāti. Tattha sabbaññubodhisattānaṃ abhinīhārato āgatattā āgamasaddhā nāma. Ariyasāvakānaṃ saccapaṭivedhena adhigatattā adhigamasaddhā nāma. Buddho dhammo saṅghoti vutte acalabhāvena okappanaṃ okappanasaddhā nāma. Buddhādīsu pasāduppattimattā pasādasaddhā nāma. Idha pana paṇidhānaṭṭhānattā sabbasaddhā adhippetā. Saddhā assa me atthīti saddho. Assathyatthe ṇa.

此信有四种：传承信、证得信、胜解信、净信。其中，因其来自一切智菩萨之本愿，故名传承信；因圣弟子们通过证悟真理而获得，故名证得信；当听闻佛、法、僧时，不动摇地确信，故名胜解信；仅对佛陀等生起净信，故名净信。此处，因是发愿之故，涵盖所有信。“彼有信”(Saddhā assa atthīti)，故为“具信者”(saddho)。此中“ṇa”后缀表“拥有”义。

Dātaṅgupetoti dātassa aṅgāya kāraṇabhūtāya dhanasampattiyā upeto samupeto samannāgato ca. Dātabbavatthu ca, tappaṭiggāhakapuggalo ca, saddhā cāti tīhi aṅgehi upeto samupeto samannāgato ca vā. Diyate dātaṃ. Bhāvasādhanoyaṃ. Dādhātu dāne a. Aṅgīyati [Pg.210] ñāyati etenāti aṅgo, dhanasampatti. Dātassa aṅgo dātaṅgo, tena upeto samupeto samannāgatoti dātaṅgupeto, atha vā diyatīti dātaṃ, dānavatthu. Dātassa aṅgo dātaṅgo, tena upeto samupeto samannāgatoti dātaṅgupeto, dātabbavatthu ca, tappaṭiggāhaka puggalo ca, saddhā cāti tīhi aṅgehi sampajjāmīti patthanaṃ karotīti vuttaṃ hoti. Vuttañhi itivuttaṭṭhakathāyaṃ ‘‘saddhā deyyadhammo paṭiggāhako cāti imesaṃ tiṇṇaṃ samukhībhūtakāleyeva hi dānaṃ sambhavatī’’ti.

“具施主”(Dātaṅgupeto)是指具足作为布施之因的财富。或者说，是具足应施之物、受施之人(puggala)和信心这三项要素。“dātaṃ”意为“所施之物”，此为状态构成词。词根“dā”意为“施”，加后缀“a”。“aṅgo”意为“要素”，指财富，由“aṅgīyati”（行）或“ñāyati”（知）于此而来。布施的要素是“dātaṅgo”，具足此要素即称为“dātaṅgupeto”。或者说，“dātaṃ”意为“所施之物”，即布施之物。布施的要素是“dātaṅgo”，具足此要素即称为“dātaṅgupeto”，这意味着发愿成就应施之物、受施之人和信心这三项要素。诚如《如是语》义注(Itivuttaka-aṭṭhakathā)中所说：“唯当信心、布施之物与受者三者同时出现时，布施方得成就。”

Paramasiridharoti uttamasirīdhārako ca. Uttamasiriṃ dhāraṇasamattho ca vā. Ettha ca sirīti paññāpuññasarīrasobhaggasampattīnametaṃ adhivacanaṃ. Katapuññehi seviyatīti sirī, katapuññe puggale sevati nissayatīti vā sirī, paññāpuññasarīrasobhaggasampatti labbhati. Sidhātu sevāyaṃ iro ī ca. Paramā uttamā sirī paramasirī, taṃ dhāretīti paramasirīdharo, paramasiriyā dhāraṇasamatthoti attho.

“最上吉祥持者”(Paramasirīdharo)即持有最上吉祥者，或有能力持有最上吉祥者。在此，“吉祥”(sirī)是智慧、福德、身相庄严和善妙成就的同义词。因其为已造福者所亲近，故称“吉祥”；或因其亲近、依止已造福之人(puggala)，而获得智慧、福德、身相庄严和善妙成就。此词由意为“亲近”的词根“si”加后缀“iro”和“ī”构成。最上之吉祥称为“最上吉祥”(paramasirī)，持有它的人称为“最上吉祥持者”(paramasirīdharo)，意即具有持有最上吉祥之能力。

Diṭṭhadhammeti paccakkhabhūte attabhāve. Ettha ca diṭṭhadhammo vuccati paccakkhabhūto attabhāvo. So hi passitabboti diṭṭho, attabhāvo. Diṭṭho passitabbo dhammo sabhāvo assāti diṭṭhadhammoti vuccati. Tasmiṃ diṭṭhadhamme. Virattoti kāmaguṇesu vigataratto ca, rajjanaṃ ratto. Ranjadhātu rāge. Vigato ratto assa meti viratto. Lajjīti pāpahirivanto ca, pāpajigucchanalakkhaṇāya lajjāya sampanno ca vā. Atha vā lajjīti hirottappasampanno ca. Lajjīsaddena hi lakkhaṇāhāranayena ottappampi gahetabbaṃ. Kasmā, kusala lakkhaṇasabhāvena samānattā. Vuttañhetaṃ nettipāḷiyaṃ –

“于现法中”(Diṭṭhadhamme)指于现前可见的自身中。此处“现法”(diṭṭhadhammo)即指现前可见的自身。此自身因应被见，故称“已见”(diṭṭho)。其法（自性）是已见、应见，故称“现法”(diṭṭhadhammo)。于此现法中。“离欲”(Viratto)指对感官欲乐已离贪染。“染”(ratto)即贪染，来自意为“染”的词根“rañj”。“彼之染已离”，故为“离欲”。“具惭”(Lajjī)指对恶行有耻者，或具足厌恶恶行之惭者。或者说，“具惭”指具足惭与愧。由“惭”一词，依特征推导之法，亦可涵盖“愧”。何以故？因二者自性同为善法特征。正如《导论》(Nettippakaraṇa)中所说——

‘‘Vuttamhi ekadhamme, ye dhammā ekalakkhaṇā keci;

Vuttā bhavanti sabbo, sohāro lakkhaṇo nāmā’’ti.

“一法若已说，诸法同一相，一切皆已说，此名相摄导。”

Lajjatīti [Pg.211] lajjā, hiri. Lajjadhātu hiriyaṃ. Lajjā assa me atthīti lajjā, kāyaduccaritādito hirottappasamannāgato cāti attho. Kalyāṇamittoti sundaramitta sampanno ca. Kalyāṇasaddo hi sundaravācako anipphanna pāṭipadiko. Atha vā kalyaṃ hitaṃ aṇayati pāpayatīti kalyāṇo, sumitto. Kalyasaddūpapadaaṇadhātu gatiyaṃ ṇa. Mijjati sinehatīti mitto, mijjiyati sinehiyatīti vā mitto, midadhātu sinehe ta. Kalyāṇo mitto assa meti kalyāṇamitto. Hitadharasumittasampanno ca bhaveyyanti attho. Idha pana saddhāsīlasutacāgavīriyasati samādhipaññāguṇehi samannāgato kalyāṇamitto adhippeto. Taṃ pana sandhāya bhagavatā siṅgālasutte –

感到羞耻，故名羞耻(lajjā)，即是惭(hiri)。词根`lajja`用于“惭”(hiri)义。说“我有羞耻”，即为有羞耻者，意指于身恶行等具足惭(hiri)与愧(ottappa)。“善友”(Kalyāṇamitto)是指具足善友者。“Kalyāṇa”一词是“美好”的同义词，为非派生词。或者，能引导(aṇayati)或带来(pāpayati)善(kalyaṃ)与利益(hitaṃ)者，即是善友(kalyāṇo)，是真正的朋友(sumitto)。“善”(Kalya)是前缀，词根“aṇa”意为“去、行”。“友”(mitto)是爱慕(mijjati)或被爱慕(mijjiyati)者，源于“爱慕”(sinehe)的词根“mid”。“拥有善友”(Kalyāṇo mitto assa meti kalyāṇamitto)，意指具足带来利益的善友。此处所指的善友，是具足信、戒、闻、舍、精进、念、定、慧等功德者。世尊在《善生经》(Siṅgālasutta)中就此开示：

‘‘Upakāro ca yo mitto, sukhadukkhe ca yo sakhā;

Atthakkhāyī ca yo mitto, yo ca mittānukampako;

Etepi mitte cattāro, iti viññāya paṇḍito;

SakkaccaṃPayirupāseyya, mātā puttaṃva orasa’’nti vutto.

助益之友、苦乐之友、忠告之友、怜悯之友。智者了知此四友，应如母亲对待亲子般，殷勤亲近。

Visuddhimagge ca –

《清净道论》(Visuddhimagga)中也说到——

‘‘Piyo garu bhāvanīyo, vattā ca vacanakkhamo. Gambhīrañca kathaṃ kattā, no cāṭṭhāne niyojaye’’ti vutto. Iti evarūpassa ca kalyāṇamittassa dullabhattā kalyāṇamittena sampajjāmīti patthanaṃ karotīti vuttaṃ hoti.

“可爱、可敬、可效法，善言且能忍受他人言语，能说深奥之法，且不在不适之处劝诫。”这样说的。因为具有这种特质的善友很难得，所以说应当发愿“愿我成就善友”。

Abhiratakusaloti dānādipuññakusaladhammesu abhiramaṇo ca. Kucchitaṃ apāyadvāraṃ salanti saṃvaranti pidahanti sādhavo etenāti kusalaṃ, dānādipuññadhammā. Kupubba saladhātu saṃvaraṇe a. Tesu abhiatirekaṃ ramatīti abhiratakusalo[Pg.212], kitantasamāsoyaṃ. Kusalābhiratoti vattabbe chandānurakkhaṇatthaṃ padavipariyāyena evaṃ vuttanti. Atha vā abhiatirekaṃ ramanaṃ abhirato, kusalesu abhirato yassa meti abhiratakusalo, niccaṃ kusalapuññassa karaṇe abhiratacittasampanno cāti attho.

“乐善者”(Abhiratakusalo)，是指乐于布施等功德善法中。“善”(kusalaṃ)，是指贤善之人能以此关闭(salanti)、防护(saṃvaranti)、堵塞(pidahanti)恶趣之门，即布施等功德善法。“ku”是前缀，词根“sal”意为“防护”。在这些善法中特别喜乐的人名为“乐善者”(abhiratakusalo)，这是一个由过去分词构成的复合词。本应说“善乐者”(kusalābhirato)，为了保持韵律，用词序颠倒的方式这样说。或者，特别的喜乐叫做“乐”(abhirato)，对于善法乐于其中的人就是“乐善者”(abhiratakusalo)，意思是常常具有乐于行善积福之心。

Pañcasīlādirakkhoti pañcasīlādīnaṃ rakkhituṃ samattho ca. Ettha ca ādisaddena gihīnaṃ aṭṭhaṅguposathasīlaṃ, sāmaṇerānaṃ dasaṅgasīlañca, bhikkhūnaṃ catupārisuddhisīlañca saṅgaṇhāti. Pañcasīlaṃ ādi yesaṃ teti pañcasīlādi, taṃ rakkhati rakkhituṃ samatthetīti pañcasīlādirakkho. Gahaṭṭhānaṃ niccasīlavasena pañcasīlaṃ sati ussāhasamatthe uposathaṅgavasena aṭṭhaṅgasīlaṃ dasaṅgasīlañca akhaṇḍaṃ acchiddaṃ asabalaṃ akammāsaṃ katvā rakkhituṃ sāmaṇerasīlavasena dasasīlañca, bhikkhusīlavasena catupārisuddhisīlañca rakkhituṃ samattho cāti attho. Bhagavatā hi ‘‘sīlavipattihetu vā bhikkhave sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī’’ti ca. ‘‘Sīlasampadāhetu vā bhikkhave sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī’’ti ca. ‘‘Sīlasampanno mahantaṃ bhogakkhandhaṃ adhigacchati kalyāṇo kittisaddo abbhuggacchati. Catuparisaṃ visārado upasaṅkamati amaṅkubhūto. Asammūḷho kālaṃ karoti, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī’’ti ca vuttattā ca. Aṭṭhakathāyañca ‘‘sīlālaṅkārasadiso alaṅkāro natthi, sīlasadisaṃ pupphaṃ natthi, sīlagandhasadiso gandho natthī’’ti ca. ‘‘Sīla sampattiñhi nissāya tisso vijjā pāpuṇātī’’ti ca. ‘‘Ādimhi sīlaṃ visodheyyā’’ti ca. ‘‘Sattā sīlena visujjhantī’’ti ca. ‘‘Sīlaṃ sāsanassa ādī’’ti ca. ‘‘Sattasu visuddhīsu [Pg.213] sīlavisuddhi sarīraṃ nāmā’’ti ca. ‘‘Sīlaṃ nāmetaṃ avassayo patiṭṭhā ārammaṇaṃ tāṇaṃ leṇaṃ gati parāyana’’nti ca vuttattā pañcasīlādirakkhoti patthanaṃ karotīti vuttaṃ hoti.

“五戒等守护者”(Pañcasīlādirakkho)，即能守护五戒等的人。此处的“等”字包含了在家居士的八支布萨戒(aṭṭhaṅguposathasīla)、沙弥的十戒(dasaṅgasīla)以及比丘的四遍净戒(catupārisuddhisīla)。以五戒为首的，就是“五戒等”(pañcasīlādi)，能够守护它们的，就是“五戒等守护者”(pañcasīlādirakkho)。意指在家居士能常持五戒，若精进努力，也能在布萨日持守八支戒(aṭṭhaṅgasīla)和十戒(dasaṅgasīla)，使戒律无缺(akhaṇḍa)、无穿(acchidda)、无斑(asabala)、无杂(akammāsa)；沙弥能够守护十戒(dasasīla)，比丘能够守护四遍净戒(catupārisuddhisīla)。世尊曾说：“诸比丘，众生因毁犯戒律，身坏命终后，堕于恶趣、恶道、险处、地狱。”又说：“诸比丘，众生因圆满戒律，身坏命终后，生于善趣、天界。”还说：“戒行圆满者能得大财富，美名远扬，无有畏惧、泰然自若地进入四众。临终时不昏乱，身坏命终后，生于善趣、天界。”在义注中也说：“无有装饰胜于戒，无有花朵胜于戒，无有香气胜于戒香。”又说：“依于戒的成就，能得三明。”“首先应清净戒。”“众生由戒而清净。”“戒为教法之始。”“于七清净中，戒清净名之为身。”“戒是依处、是立足处、是所缘、是护卫、是避难所、是归趣、是究竟处。”因此，发愿成为“五戒等守护者”，就是这个意思。

Appicchoti aniccho ca, rūpādikāmaguṇesu anicchantoti attho. Abhāvatthohettha appasaddo. Appaḍaṃsamakasavā tātapātiādīsu viya icchanaṃ icchā, rūpādikāmaguṇaṃ icchatīti vā icchā, kāmataṇhā. Isudhātu icchākantīsu a. Dhātvantassaccho. Natthi icchā yassa meti appiccho, rūpādīsu kāmesu anicchanto cāti attho. Appiccho pana catubbidho hoti paccayaappiccho, pariyattiappiccho, dhutaṅgaappiccho, paṭivedhaappiccho cāti. Tattha catūsu paccayesu appiccho paccayaappiccho. Yo pana paccaye bahuṃ dente appaṃ gaṇhati, appaṃ dente appataraṃ vā gaṇhati na vā gaṇhati. Na anavasesagāhī hoti. Ayaṃ paccayaappiccho nāma. Yo pana tepiṭakopi samāno na bahussutabhāvaṃ jānāpetukāmo hoti, ayaṃ pariyattiappiccho nāma. Dhutaṅgasamādānassa pana dhutaṅgapariharaṇabhāvaṃ aññesaṃ jānituṃ na deti, ayaṃ dhutaṅgaappiccho nāma. Yo pana sotāpannādīsu aññataro hutvā sotāpannādibhāvaṃ jānāpetuṃ na icchati, ayaṃ adhigamaappiccho nāma. Imehi appicchaguṇehi sampanno ca ahaṃ bhaveyyanti vuttaṃ hoti.

“少欲者”(Appiccho)，即无欲之人，意指对于色等欲境不生贪求。此处的“appa”表示否定义，如在“无虻”(appaḍaṃsa)、“无蚊”(amakasa)等词中。希求(icchanaṃ)即是欲(icchā)，或说希求色等欲境即是欲(icchā)，亦即欲爱(kāmataṇhā)。其词根isu(√is)用于希求、喜爱义，加a后缀，且词根尾音变为cch。无欲之人(Natthi icchā yassa)即是少欲者(appiccho)，意指对于色等诸欲不起贪求。少欲者有四种：资具少欲(paccayaappiccho)、学识少欲(pariyattiappiccho)、头陀行少欲(dhutaṅgaappiccho)和证悟少欲(paṭivedhaappiccho)。其中，对于四资具少欲者，称为资具少欲。若有人，他人多施则少受，少施则更少受或不受，不尽取所有，此即资具少欲。若有人，即使通达三藏，亦不欲人知其博学，此即学识少欲。若有人，受持头陀行，而不令他人知晓，此即头陀行少欲。若有人，证得须陀洹(Sotāpanna)等果位，而不欲人知，此即证悟少欲(adhigamaappiccho)。即是说，愿我具足这些少欲。

Appakodhoti dussanalakkhaṇadosato virahito ca. So hi kujjhatīti kodhoti vuccati. Dosassetaṃ adhivacanaṃ. Natthi kodho assa meti appakodho.

少嗔者(appakodho)，即远离以瞋恚为相之过失。因其发怒(kujjhati)，故称为“嗔”(kodho)。此为“嗔恚”(dosa)的同义词。于彼无嗔，故为少嗔者。

Kuddho atthaṃ na jānāti, kuddho dhammaṃ na passati;

Andhatamaṃ tadā hoti, yaṃ kodho sahate naranti.

愤怒者不知义理，愤怒者不见法；当愤怒征服人时，其时即是无明黑暗。

Vuttadesanaṃ manasikaritvā appakodhoti patthanaṃ karotīti vuttaṃ hoti.

此即是说，当思惟所说之法后，他便发起成为少嗔者的愿望。

Ativujuhadayoti [Pg.214] atieva ujucittasamannāgato ca. Arati gacchati pavattati akuṭilabhāvenāti uju, ajjavaṃ. Aradhātu gatiyaṃ ju. Arissa u. Ārammaṇaṃ haratīti hadayaṃ, cittaṃ. Haradhātu haraṇe aya. Rassa do. Atha vā ārammaṇaṃ harantaṃ ayati gacchati pavattatīti hadayaṃ, cittaṃ. Harasaddūpapada ayadhātu gatiyaṃ a. Uju ca taṃ hadayañcāti ujuhadayaṃ. Atieva uju hadayaṃ assa meti ativujuhadayo. Gomuttavaṅko ca candalekhāvaṅko ca naṅgalakoṭi vaṅko cāti tīhi vaṅkehi vigato hutvā ativiya ujucittasamannāgato ca bhaveyyanti attho. Tattha ca yo pāpaṃ katvāva na karomīti bhāsati. So gantvā paccosakkanatāya gomuttavaṅko nāma. Yo pāpaṃ karontova bhāyāmahaṃ pāpassāti bhāsati. So yebhuyyena kuṭilatāya candalekhā vaṅko nāma. Yo pāpaṃ karontova ko pāpassa na bhāyeyyāti bhāsati, so nātikuṭilatāya naṅgalakoṭivaṅko nāma hoti. Yassa vā tīṇi kammadvārāni asuddhāni. So gomuttavaṅko nāma hoti. Yassa yāni kānici dve. So candalekhā vaṅko nāma. Yassa yaṃkiñci ekaṃ. So naṅgalakoṭivaṅko nāmāti veditabbo.

极正直心者(ativujuhadayo)，意指其心极为正直者。不弯曲地行进、运作，故名为“直”(uju)，即正直(ajjavaṃ)。其词根“ar”义为“行进”，加词缀“ju”，且“ar”变为“u”。执持所缘境，故名为“心”(hadayaṃ)，即心识(cittaṃ)。其词根“har”义为“执持”，加词缀“aya”，且“r”变为“d”。或者说，执持所缘而行进、运作，故名为“心”(hadayaṃ)，即心识(cittaṃ)。以“hara”为前缀，词根“aya”义为“行进”，加词缀“a”。“直”(uju)与彼“心”(hadayaṃ)合称“正直心”(ujuhadayaṃ)。于彼有极为正直之心，故为“极正直心者”。其义为：远离牛尿弯(gomuttavaṅka)、月亮弯(candalekhāvaṅka)、犁头弯(naṅgalakoṭivaṅka)此三种弯曲，而成就极为正直之心。其中，有人作恶后却说：“我没做。”此人前进复又后退，故名“牛尿弯”。有人正在作恶时却说：“我害怕恶业。”此人多半狡诈，故名“月亮弯”。有人正在作恶时却说：“谁能不害怕恶业呢？”此人不太狡诈，故名“犁头弯”。再者，若人三业门皆不清净，则名“牛尿弯”。若其中二门不清净，则名“月亮弯”。若其中一门不清净，当知其名为“犁头弯”。

Iddhimāti iddhiyā samannāgato ca, iddhisaddassa vacanattho heṭṭhā vuttoyeva. Iddhi assa me atthīti iddhimā. Assathyatthe mantupaccayo. Mānussikāle manussiddhiyā devuppattikāle deviddhiyā samaṇuppattikāle samaṇiddhiyā ca sampuṇṇeyyanti attho.

具神通者(iddhimā)，即具有神通(iddhi)之人，“神通”一词的含义已在前面说过。“于彼有神通”，故为“具神通者”(iddhimā)。此处的“有”义，使用“mantu”后缀(paccayo)。其意为：在为人时具足人神通(manussiddhi)，生为天神时具足天神通(deviddhi)，成为沙门时亦圆满沙门神通(samaṇiddhi)。

Appameyyoti appametabbehi sīlādiguṇehi sampanno ca. Pametabboti pameyyo. Papubbamādhātu pamāṇe ṇya. Na pameyyo appameyyo, appameyyo sīlādiguṇo me assa atthīti appameyyo. Assathyatthe ṇa. Appameyyehi [Pg.215] sīlādiguṇehi ca bhogasampattīhi ca sampajjāmīti patthanaṃ karotīti vuttaṃ hoti.

无量者(appameyyo)，是指具足无法衡量之戒等功德者。“可量”(pameyyo)，即可被衡量。由前缀“pa”、词根“mā”(义为“衡量”)及后缀“ṇya”构成。“不可量”(appameyyo)，即无法衡量。“于彼有无量戒等功德”，故为“无量者”。此处的“有”义，使用后缀“ṇa”。此即是说，他发起愿望：“愿我具足无法衡量之戒等功德和财富。”

Pāsaṃsoti sīlādiguṇehi buddhādisappurisānaṃ pasaṃsāraho ca, pasaṃsiyate thaviyate pasaṃso. Bhāva sādhanoyaṃ. Papubbasaṃsadhātu thutiyaṃ, taṃ arahatīti pāsaṃso. Arahatitaddhite ṇa. Buddhādisappurisehi pasaṃsi tabbehi dānasīlādiguṇehi sampanno ca bhaveyyanti vuttaṃ hoti.

可赞者(pāsaṃso)，即因戒等功德而值得佛陀等善士赞叹者。“赞叹”(pasaṃso)，即被赞美、被称扬，此为状态义构词(bhāvasādhana)。由前缀“pa”、词根“saṃs”(义为“赞扬”)构成。“值得彼赞扬”，故为“可赞者”(pāsaṃso)。此处的“值得”义，使用派生词(taddhita)后缀“ṇa”。此即是说，（他发起愿望：）“愿具足为佛陀等善士所应赞叹的布施、持戒等功德。”

Pemavācoti atthabyañjanamadhuratāya buddhādisappurisehi pemitabbavācāya sampanno ca. Piyateti pemā, vācā. Pīdhātu tappanakantīsu imo. Vacitabbāti vācā. Vacadhātu viyattiyaṃ vācāyaṃ ṇa. Pemā vācā assa meti pema vāco. Buddhādisappurisehi pemiyā caturaṅgasamannāgata vācāya sampanno cāti attho. Sappurisānaṃ pana vācā caturaṅgasamannāgatā hoti. Subhāsitavācā ca dhammavācā piyavācā saccavācāti. Tathāhetaṃ vuttaṃ sagāthāvagga saṃyutte –

爱语者(pemavāco)，是指因义理与文辞甜美而具足为佛陀等善士所喜爱之言语者。“爱”(pemā)，因其被喜爱(piyate)。由词根“pī”(义为“满足、喜悦”)加“imo”后缀构成。“语”(vācā)，因其应被言说(vacitabbā)。由词根“vac”(义为“清晰言说”)加“ṇa”后缀构成。“于彼有爱语”，故为“爱语者”(pemavāco)。其义为：具足为佛陀等善士所喜爱之四支具足的言语。善士之言语具足四支：善说语、法说语、爱语、真实语。正如《有偈品相应》(Sagāthāvagga saṃyutta)所说：

Subhāsitaṃ uttamamāhu santo,Dhammaṃ bhaṇe nādhammaṃ taṃ dutiyaṃ;

Piyaṃ bhaṇe nāppiyaṃ taṃ tatiyaṃ,Saccaṃ bhaṇe nālikaṃ taṃ catutthanti.

圣者说善说为最上；应说法，不言非法，是为第二；应说爱语，不言恶语，是为第三；应说实语，不言妄语，是为第四。

Ayaṃ panettha yojanā. Santo sappurisā uttamaṃ subhāsitaṃ suṭṭhu bhāsitaṃ vācaṃ āhu, dhammaṃ bhaṇe bhaṇeyya adhammaṃ na bhaṇe na bhaṇeyya, dutiyaṃ taṃ vācaṃ āhu, piyaṃ bhaṇe bhaṇeyya, appiyaṃ na bhaṇe na bhaṇeyya, tatiyaṃ taṃ vācaṃ āhu, saccaṃ bhaṇe bhaṇeyya alikaṃ na bhaṇe na bhaṇeyya, catutthaṃ taṃ vācaṃ āhūti.

此处的结构是：圣者(santo)，即善士(sappurisā)，称善说语(subhāsitaṃ)——即善美之语(suṭṭhu bhāsitaṃ vācaṃ)——为最上(uttamaṃ)。“应说”(bhaṇe)法，即“当说”(bhaṇeyya)；“不应说”(na bhaṇe)非法，即“不当说”(na bhaṇeyya)，彼等称此为第二种语。应说爱语，不应说不爱语，彼等称此为第三种语。应说真实语，不应说虚妄语，彼等称此为第四种语。

Sujanaguṇavidūti [Pg.216] buddhādisappurisānaṃ sīlādiguṇaṃ vijānako ca. Sundaro jano sujano. Guṇati pakāseti sīlādiguṇasamaṅgitaṃ puggalanti guṇaṃ, sīlādiguṇaṃ. Guṇadhātu pakāsane a. Sujanānaṃ buddhādisappurisānaṃ guṇo sujanaguṇo, taṃ vidati jānātīti sujanaguṇavidū. Sujana guṇasaddūpapadavidadhātu ñāṇe ū. Buddhādisappurisānaṃ sīlasamādhipaññādiguṇaṃ jānituṃ samattho ca bhaveyyanti attho.

善知善人功德者(sujanaguṇavidū)，谓能了知佛陀等善士之戒等功德者。美好之人(sundaro jano)即善人(sujano)。“功德”(guṇa)，因其能彰显(guṇati pakāseti)具足戒等功德之人(puggala)，故名为“功德”，亦指戒等功德本身。其词根“guṇa”义为“彰显”，加“a”后缀。善人(sujanānaṃ)，即佛陀等善士之功德(guṇo)，为“善人功德”(sujanaguṇo)；了知(vidati jānāti)彼者，即为“善知善人功德者”(sujanaguṇavidū)。以“善人”(sujana)与“功德”(guṇa)为前缀，词根“vid”义为“知”，加“ū”后缀。其义为：能了知佛陀等善士之戒、定、慧等功德。

Māmakoti buddhādisajjanānaṃ māmako ca. Mamāyatīti māmako. Mamadhātu mānane peme vā ṇvu. Tassa ako. Buddhādiratanattayañca saddhammañca mānanto ca bhaveyyanti attho. Soti so ahaṃ. Bhaveyyanti bhavāmīti.

归仰者(māmako)，谓归仰佛陀等善人者。因其珍爱(mamāyati)，故为“归仰者”(māmako)。其由词“mama”派生，义为尊敬(mānana)或爱(pema)，加“ṇvu”后缀，其形为“aka”。其义为：愿我成为尊敬佛陀等三宝及正法者。“彼”(so)即“我”(ahaṃ)。“愿我成为”(bhaveyyaṃ)即“我成为”(bhavāmi)。

Ayaṃ panettha saṅkhepayojanā. So ahaṃ diṭṭhadhamme paccakkhabhūte attabhāve, saddho saddhāya samannāgato ca, dātaṅgupeto dātassa aṅgāya kāraṇabhūtāya dhana sampattiyā upeto samupeto samannāgato ca, dātabba vatthu ca, tappaṭiggāhakapuggalo ca, saddhā cāti tīhi aṅgehi upeto samupeto samannāgato ca vā, paramasiridharo uttamasirīdhārako ca, uttamasiriṃ dhāraṇasamattho ca vā, viratto kāmaguṇesu vigataratto ca, lajjī pāpahirivanto ca, pāpajigucchanalakkhaṇāya lajjāya sampanno ca vā, hirottappasamannāgato ca vā, kalyāṇamitto sundaramitta sampanno ca, abhiratakusalo dānādipuññakusaladhammesu abhiramaṇo ca, pañcasīlādirakkho pañcasīlādīni rakkhituṃ samattho ca, appiccho aniccho ca, rūpādikāmaguṇesu anicchanto ca vā, appakodho dussanalakkhaṇadosato virahito ca, ativujuhadayo atieva ujucittasamannāgato ca, iddhiyā samannāgato ca, appameyyo appameyyehi sīlādiguṇehi sampanno ca, pāsaṃso sīlādiguṇehi buddhādisappurisānaṃ pasaṃsāraho ca, pemavāco atthabyañjanamadhuratāya [Pg.217] buddhādisappurisehi pemitabbavācāya sampanno ca, sujanaguṇavidū buddhādisappurisānaṃ sīlādiguṇaṃ vijānako ca, māmako buddhādisajjanānaṃ māmako ca, buddhādiratanattayañca saddhammañca mānanto ca vā, bhaveyyaṃ bhavāmīti.

此中略说其义。我于现法亲身证得，具足信心；具足布施之支，或具足作为布施之因的财富，或具足三支：应施之物、受施之人及信；持有最上吉祥，或能保持最上吉祥；于诸欲乐离贪，或无贪欲；有惭，羞于作恶，或具足羞于作恶之相，或具足惭与愧；具足善友；乐于善法，或乐于布施等福德善法；能守护五戒等；少欲，或于色等欲乐无欲求；少嗔，或远离以嗔恚为相的过失；心极正直，或具足极正直之心；具足神通；具足无量之戒等功德；应为佛陀等贤善士以戒等功德所赞叹；言语可爱，或具足因义理与文辞甜美而为佛陀等贤善士所爱之语；善知贤善功德，或能了知佛陀等贤善士之戒等功德；归属于佛陀等善人，或尊敬佛陀等三宝及正法；我当成为（此等之人）。

Aṭṭhavīsatimagāthāvaṇṇanā samattā.

第二十八偈释义圆满。

29.

29.

Itthaṃ asaṅkhaye nātha, guṇe lakkhaṇadīpite;

Gāthāsu sūcakāsveka, gāthampi sarate budho.

如是，导师无量之德，于显示其相的偈颂中，智者忆持一偈亦足矣。

30.

30.

Caturāpāyamutto so, sādhakatthadvayassa ca;

Hatūpaddavajālo ca, lābhī hitasukhassa ca.

彼脱四恶趣，成就二种义；灾祸网已除，获益与安乐。

31.

31.

Adhipo naradevānaṃ, catudīpissaropi vā;

Bhaveyya antime dehe, tamaññaṃ setachattakaṃ.

人天之主宰，或四洲之主；于最后身，得另一白伞盖。

32.

32.

Bhāvanāyānamāruyha, samamessati subbato;

Imasmiṃ attabhāvepi, arogo dīghajīviko.

乘禅修之车，善行者将得寂静；于此生亦，无病长寿。

33.

33.

Pūjito sabbalokehi, bhāvanābhiratīmano;

Janappiyo manāpo ca, kā kathākhiladhāraṇe.

普为世人所敬，心乐于禅修；为人所爱乐，何况总持一切法？

29. Evaṃ puññenetenatyādi gāthādvayena paṇidhiṃ katvā idāni buddhavandanassa phalānisaṃsaṃ dassento itthantyādi gāthāpañcakaṃ āha. Taṃ pana mūlācariyehi na vuttaṃ, pacchā pana hitakāmehi paṇḍitehi pakkhittaṃ gāthāpañcakanti daṭṭhabbaṃ. Tā pana gāthāyo pathyāvattagāthāti daṭṭhabbā.

29. 如是，以“以此福德”等二偈发愿后，今为显示礼敬佛陀之功德利益，宣说“像这样”等五偈。然而，此五偈非根本阿阇梨所说，乃后来为利益众生，由贤智者所增补，当知此等偈颂为Pathyāvatta偈。

Tāsu pana paṭhamagāthāyaṃ itthaṃ asaṅkhaye lakkhaṇadīpite nāthaguṇe sūcakāsu gāthāsu ekagāthampi yo budho sarateti sambandho. Itthanti iminā sugatantiādinā vuttappakārena. Asaṅkhayeti ettakā buddhaguṇāti gaṇetuṃ asamatthe. Saṅkhiyate saṅkhayā. Saṅkhiyati gaṇiyatīti vā saṅkhayā[Pg.218]. Sakhidhātu saṅkhyāyaṃ yapaccayo. Atha vā saṅkhituṃ na sakkontīti asaṅkhayā. Ettakā buddhaguṇā ettakā buddhaguṇāti niravasesato ekabuddhopi anekavassa satasahassakoṭiyāpi gaṇetuṃ asamatthova. Pageva pana aññeti attho. Vuttampi cetaṃ apadāne –

于彼等偈颂中，第一偈的文句关联为：“智者于显示导师无量功德之相的偈颂中，忆持哪怕一偈。”“这样”(itthaṃ)，谓如“善逝”等所说之方式。“无量”(asaṅkhaye)，谓佛陀功德多至无法计数。“量”(saṅkhayā)即是被计算者。或谓“saṅkhayā”即是“被计算”或“被数”。此词由语根“sakh”(数)加后缀“ya”构成。或谓“asaṅkhayā”即是不能被计算者。即使一佛，亦无法于百千亿年间完全穷尽地说“佛陀功德有这么多”，何况他人？此即其义。此亦如《本行》(Apadāna)所说：

‘‘Buddhopi buddhassa bhaṇeyya vaṇṇaṃ,Kappampi ce aññamabhāsamāno;

Khīyetha kappo ciradīghamantare,Vaṇṇo na khīyetha tathāgatassā’’ti ca.

“即使佛陀赞叹佛陀之德，纵使不语他事，漫长之劫亦将穷尽，而如来之德仍不穷尽。”

‘‘Sakkā samudde udakaṃ, pametuṃ āḷhakena vā;

Natveva tava sabbaññu, ñāṇaṃ sakkā pametave’’ti ca.

“大海之水，或能以斗量；然汝一切知者之智，实无法衡量。”

Mahāvaggasaṃyuttaṭṭhakathāyañca ‘‘appamāṇā hi buddhā tesaṃ buddhāpi anavasesato vaṇṇaṃ vattuṃ asamatthā, pageva itarā pajā’’ti ca. Lakkhaṇadīpiteti upalakkhaṇa nayena pakāsitabbe. Ettha ca padhānanayo nidassana nayo ca labbhati. Nāthaguṇeti buddhassa sīlasamādhi paññādiguṇe. Tassa pana padassa vacanattho heṭṭhā vuttoyeva. Sūcakāsvekagāthampīti sūcakāsu ekagāthampīti padacchedo. Sūcakāsūti pakāsakāsu. Gāthāsūti sugatantyādinā vuttāsu chabbīsativandanagāthāsu. Niddhāraṇe cetaṃ bhummavacanaṃ. Kavīhi gāyati kathiyatīti gāthā. Pajjaviseso. Gedhātu sadde tha. Gedhātussa gādeso. Atha vā gaṃ vuccati ñāṇaṃ. Taṃ tiṭṭhati etthāti gāthā. Gaṃsaddūpapadathādhātu gatinivattiyaṃ. Gaṃ vuccati ñāṇaṃ, tena kavīhi bandhitvā thiyati thapiyatīti vā gāthā, tāsu gāthāsu. Ekagāthampīti ekapajjampi. Ettha ca pisaddo garahattho. Tena anekagāthāya buddhaguṇasaraṇe kā kathāvāti sambhāveti. Budhoti yo paṇḍito. So [Pg.219] hi atthānatthaṃ budhati jānātītibudhoti vuccati. Sarateti sarati. Chandānurakkhaṇatthañhi parassapadativibhattiyā attanopadatevibhattādeso.

《大品相应义注》(Mahāvaggasaṃyuttaṭṭhakathā)亦云：“诸佛无量，即使诸佛亦无法完全赞叹其功德，何况其他众生？”‘以相显现’(lakkhaṇadīpite)，谓应以表相之方式阐明。此处可得主要方式与指示方式。‘导师功德’(Nāthaguṇe)，谓佛陀之戒、定、慧等功德。彼词之语义已于前述。‘显示者中一偈亦’(sūcakāsvekagāthampi)，此为‘显示者中，一偈亦’之断句。‘显示者’(sūcakāsu)，谓显示者。‘偈颂’(gāthāsu)，谓如‘善逝’等所说之二十六礼敬偈。此为决定之处所格。由诗人吟诵、讲述者，称为偈颂。此为一种诗体。语根‘gedh’(声)，加‘tha’后缀。语根‘gedh’变为‘gā’。或谓‘ga’名为‘智’，智存于此故称偈颂。‘ga’语根义为‘行与止’。或谓‘ga’名为‘智’，由诗人编撰而安立，故称偈颂。于彼等偈颂中，‘一偈亦’(ekagāthampi)，谓一诗节亦。此处‘pi’字有轻视义。由此推测：以多偈忆念佛陀功德，又有何难？‘智者’(budho)，谓贤智者。彼能觉知利益与非利益，故称‘智者’。‘忆持’(sarate)，谓忆持。为护韵律，以自言动词(attanopada)之词尾替代他言动词(parassapada)之词尾。

30. Soti so budho bhaveyyāti sambandho. Caturāpāyamuttoti nirayatiracchānapetaasurakāyasaṅkhātehi catūhi apāyehi vimutto ca. Puññasammatā ayāyebhuyyena apagatoti apāyo. Ayato sukhato apagatoti vā apāyo. Abyayībhāvasamāsoyaṃ. Atha vā tisso sampattiyo ayanti gacchanti pavattanti etenāti ayo, puññaṃ. Ayadhātu gatiyaṃ a. Puññato ayati gacchati pavattatīti vā, puññakārīhi ayitabbo pavattetabboti vā ayo, sukhaṃ. Tato apagatoti apāyo. Caturo apāyo caturāpāyo, tehi mutto vimuttoti caturāpāyamutto. Sādhakatthadvayassa cāti sādhako atthadvayassa cāti padacchedo. Atthadvayassāti diṭṭhadhammikasamparāyikasaṅkhātassa atthadvayassa. Ettha casaddo aṭṭhānayogo. So pana sādhako tyādīsu padesu yutto. Sādhakoti nipphādako ca. So hi sādheti nipphādetīti sādhakoti vuccati.

30. “彼”(so)即“智者”(budho)，“当成为”(bhaveyya)，此为关联。“脱离四恶趣”(Caturāpāyamutto)，即从地狱、畜生、饿鬼、阿修罗身等四恶趣解脱。福德所许之利乐，多已远离，故为“恶趣”(apāyo)。或从利乐(ayato sukhato)远离，故为“恶趣”。此为不变词复合词。又，三种成就因此而行、而转，故为“行”(ayo)，即福德。aya词根义为“行”，加a后缀。或由福德而行、而转，或应由行福者所行、所转，故为“行”(ayo)，即安乐。从彼远离，故为“恶趣”。四种恶趣即四恶趣，从彼解脱，即“脱离四恶趣”。“于成就二种义”(Sādhakatthadvayassa ca)，其断句为“成就者”(sādhako)与“于二种义”(atthadvayassa ca)。“于二种义”(Atthadvayassa)，即于现法与后世所摄之二种义利。此处的ca字不在此连接。而彼“成就者”(sādhako)一词，是与“彼”(so)等词相连。“成就者”(Sādhako)，即能完成者。彼能成办、能完成，故称“成就者”。

Hatūpaddavajālo cāti hato upaddavasaṅkhātajālo ca. Hanayittha apanayitthāti hato. Hanadhātu hiṃsāyaṃ ta. Upagantvā davati hiṃsatīti upaddavo, jātibhayādi soḷasaupaddavo. Upapubbadudhātu hiṃsāyaṃ, upaddavā nāma pana soḷasavidhā honti jātibhayaṃ, jarābhayaṃ, byādhibhayaṃ, maraṇabhayaṃ, rājabhayaṃ, corabhayaṃ, aggibhayaṃ, udakabhayaṃ, ūmibhayaṃ, kumbhilabhayaṃ, āvaṭṭabhayaṃ, susukābhayaṃ, attānuvādabhayaṃ, parānuvādabhayaṃ, daṇḍabhayaṃ, duggatibhayañcāti. Jalati hiṃsati macche etenāti jālaṃ, macchajālaṃ. Jālaṃ [Pg.220] viyāti jālo, upaddavo. Nitatthena pana jalati hiṃsati satte etenāti jālo. Upaddavo. Jaladhātu hiṃsāyaṃ ṇa. Hato upaddavasaṅkhātajālo yena soti hatūpaddavajālo. Buddhapaṇāmacetanāya pahito upaddavasaṅkhātajālo bhaveyyāti attho. Lābhī hitasukhassa cāti hitassa ca sukhassa ca lābhī ca. Labhanaṃ lābho, taṃ assa atthīti lābhī, hinoti vaḍḍhatīti hitaṃ, atthaṃ. Sukhayatīti sukhaṃ. Yassuppajjati, taṃ sukhitaṃ karotīti attho. Atha vā suṭṭhu dukkhaṃ khanatīti sukhaṃ. Supubba khanudhātu avadhāraṇe kvi. Hitañca sukhañca hitasukhaṃ, tassa lābhī bhaveyyāti attho.

“已除灾患网者”(Hatūpaddavajālo)，即已断除名为灾患之网。“已断除”(hato)，谓已断除、已远离。han词根义为伤害。“灾患”(upaddavo)，谓走近而伤害者，指生怖、老怖、病怖、死怖、王怖、贼怖、火怖、水怖、浪怖、鳄怖、漩涡怖、海怪怖、自责怖、他责怖、刑罚怖、恶趣怖这十六种灾患。前缀upa加du词根，义为伤害。“网”(jālaṃ)，谓用以伤害鱼者，即渔网。灾患如网，故为“网”(jālo)。依胜义，用以伤害有情者为“网”(jālo)，即灾患。jal词根义为伤害。彼已断除名为灾患之网，故为“已除灾患网者”。其义为：由礼佛之意乐，灾患之网应被断除。“获得利益安乐者”(Lābhī hitasukhassa ca)，即利益与安乐的获得者。获得(labhanaṃ)即“利得”(lābho)，拥有此者为“获得者”(lābhī)。增长故为“利益”(hitaṃ)，即义利。使安乐故为“安乐”(sukhaṃ)，其义为：于某人处生起时，能使其安乐。又，善掘除痛苦，故为“安乐”(sukhaṃ)。前缀su加khan词根，义为掘除，加kvi后缀。利益(hita)与安乐(sukha)为“利乐”(hitasukhaṃ)，其义为：当成为利乐的获得者。

31-32. Naradevānaṃ adhipo ca catudīpissaropi vā bhaveyyāti sambandho. Naradevānanti narā ca devā ca naradevā, tesaṃ. Kammatthe cetaṃ chaṭṭhīvacanaṃ. Adhipoti issaro ca. So hi attādhīnaṃ pāti rakkhati dhammena vā adhiabhibhavitvā pāti rakkhatīti adhipoti vuccati. Adhipubbapādhātu rakkhane a, narānaṃ adhipo issaro manussarājā ca devānaṃ adhipo issaro devarājā ca bhaveyyāti attho. Catudīpissaropi vāti ettha pisaddo sambhāvanatthe nipāto. Tena pageva ekadīpissararājabhāvo ca, pade sissararājabhāvo cāti sambhāveti. Vā saddo padapūraṇa mattoyeva. Catudīpissaroti pubbavideho, aparago yāno, jambudīpo, uttarakuru cāti catunnaṃ dīpānaṃ issaro cakkavattirājāpi bhaveyyāti attho. Tattha pubbavidehoti sineruno pure bhavaṃ pubbaṃ, vedena paññāya īhanti vāyamanti etthāti vedeho, vidasaddūpapada īhadhātu vāyāme ṇa. Soyeva videho. Imaṃ dīpamupādāya sineruno pubbadisabhāgattā pubbo ca so videho cāti pubbavideho, pubbadīpo.

31-32. 当成为“人天之主”(Naradevānaṃ adhipo)或“四洲之主”(catudīpissaropi vā)，此为关联。“人天”(Naradevānaṃ)，即人与天，指“他们的”。此为业格义的第六格。“主”(Adhipo)，即自在者。彼以自在而守护，或以法降伏而守护，故称“主”。前缀adhi加pā词根，义为守护，加a后缀。其义为：当成为人之主，即人王；及天之主，即天王。于“或为四洲之主”(Catudīpissaropi vā)中，pi字为表可能性之小品词。由此可推知，更何况成为一洲之主或一方之主。vā字仅为补足音节。“四洲之主”(Catudīpissaro)，其义为：当成为东胜身洲(Pubbavideha)、西牛货洲(Aparagoyāna)、瞻部洲(Jambudīpa)、北俱卢洲(Uttarakuru)四洲之主，即转轮圣王(Cakkavattirājā)。其中，“东胜身洲”(Pubbavideha)，因在须弥山(Sineru)之前，故为“东”(pubba)；以智慧(vedena paññāya)于此处精勤(īhanti vāyamanti)，故为“维德哈”(vedeho)，由vida词与īha词根(义为精勤)加ṇa后缀构成。彼亦即“威德哈”(videha)。此洲相对须弥山为东，且为维德哈，故称“东胜身洲”，即东洲。

Aparagoyānoti [Pg.221] sineruno apare pacchime bhavo aparo. Gavena yanti gacchanti etthāti goyāno. Gosaddūpapada yādhātu gamane yu. Sineruno pacchima disabhāgattā aparo ca so goyāno cāti aparagoyāno, pacchimadīpo. Jambudīpoti jāyatīti jambū. Yojanasatubbedho rukkho. Janadhātu janane ū. Nassa mo. Bakārāgamo. Jalamajjhe dippatīti dīpo, dippanti jotanti ettha saddhammāti vā dīpo. Dīpadhātu dittiyaṃ a. Tassa pana dviāpoti padacchedaṃ katvā dvidhā āpo sandati etthāti dīpoti bahubbīhisamāsopi yujjati. Jambuyā lakkhito paññāto vā dīpo jambudīpo, dakkhiṇadīpo. Uttarakurūti sineruno uttare bhavā uttarā. Dhammatāsiddhassa pañcasīlassa ānubhāvena kaṃ sukhaṃ urumahantaṃ etthāti kuru. Bahubbīhisamāsoyaṃ. Kuṃ vuccati pāpaṃ. Taṃ rundhanti etthāti vā kuru. Kupubbarudhidhātu āvaraṇe kvi. Dhātvantassa lopo. Sineruno uttaradisabhāgattā uttaro ca so kuru cāti uttarakuru. Uttaradīpoti catunnaṃ dīpānaṃ issaro catudīpissaro, cakkavattirājā labbhati.

“西牛货洲”(Aparagoyāno)，在须弥山(Sineru)之后，即西方，故为“后”(aparo)。以牛(gavena)于此处交易(yanti gacchanti)，故为“牛货”(goyāno)。由go词与yā词根(义为行)加yu后缀构成。因在须弥山之西，且为牛货，故称“西牛货洲”，即西洲。“瞻部洲”(Jambudīpo)，生出故为“瞻部”(jambū)，指高达百由旬之树。由jan词根(义为生)加ū后缀，n转为m，并增入b字母构成。于水中央发光，故为“洲”(dīpo)；或正法于此处发光、照耀，故为“洲”。由dīpa词根(义为发光)加a后缀构成。又，亦可断句为dvi-āpo，作多财释复合词，谓二水于此处流淌，故为“洲”。以瞻部树为标识或闻名之洲，即“瞻部洲”，指南洲。“北俱卢洲”(Uttarakuru)，在须弥山之北，故为“北”(uttarā)。依自性成就之五戒的威力，于此处有广大之乐(kaṃ sukhaṃ urumahantaṃ)，故为“俱卢”(kuru)。此为多财释复合词。又，ku谓恶，于此处防止之，故为“俱卢”。前缀ku加rudhi词根(义为遮止)加kvi后缀，词根尾音省略。因在须弥山之北，且为俱卢，故称“北俱卢洲”，即北洲。四洲之主为“四洲主”(catudīpissaro)，可得为转轮圣王(Cakkavattirājā)。

Evaṃ lokiyahitaṃ dassetvā idāni lokuttarahitaṃ dassento āha antime dehe…pe… subbatoti antime dehe subbato bhāvanāyānaṃ āruyha aññaṃ taṃ setachattakaṃ dhārento samaṃ essatīti sambandho. Tattha pana atthakkamena vaṇṇayissāma. Antimeti carime pacchime vā. Ante pariyosāne bhavo antimo, pacchimasarīro. Tasmiṃ. Deheti sarīre. Dihati upaciyati vaḍḍhatīti deho, sarīro. Dihadhātu upacaye ṇa. Atha vā dihati upacayati etena puññāpuññanti deho, pacchimabhavabhūte bhabbakulaputtabhūte vā sarīreti attho. Subbatoti suṭṭhu paṭipannako hutvā[Pg.222]. Suṭṭhu vataṃ paṭipannaṃ assāti subbato. Vakārassabbo. Bhāvanāyānamāruyhāti bhāvanāyānaṃ āruyhāti padacchedo. Vipassanābhāvanāsaṅkhātayānaṃ āruhitvāti attho. Bhāvetabbā vaḍḍhetabbāti bhāvanā. Tebhūmaka saṅkhārārammaṇaṃ. Atha vā tadārammaṇaṃ bhāveti vaḍḍhetīti bhāvanā, vipassanāpaññā. Bhūdhātu sattāyaṃ vaḍḍhane vā yu. Sā ca samathavipassanā bhāvanāvasena duvidhā hoti. Tattha idha pana aññaṃ setachattakanti saddantarasanniṭṭhānena vipassanābhāvanā adhippetā. Yanti pāpuṇanti etena nibbānanti yānaṃ, aniccādivipassanāñāṇaṃ. Yādhātu gatiyaṃ yu. Bhāvanāsaṅkhātaṃ yānaṃ bhāvanāyānaṃ, bhāvanā ca sā yānañcāti vā bhāvanāyānaṃ.

如此开示世间利益(lokiyahita)后，如今为开示出世间利益(lokuttarahita)而说：“于最后身(antime dehe)……善行者(subbato)……”。其关联为：于最后身善行，乘上修习之车(bhāvanāyāna)，持彼白伞(setachattaka)，将达于平等(sama)。于此，我们将依义次第释义。‘最后(antima)’者，谓最终或最后。于终了时有，故为‘最后’，即最后身(pacchimasarīra)。于彼身中。‘身(deha)’者，谓身体。其增长、积聚，故名为‘身(deho)’，即身体。词根‘dih’，义为积聚，加‘ṇa’后缀。或谓：以此积聚善与不善，故名为‘身(deho)’，其义为处于最后有(pacchimabhava)或为具根基的良家子(bhabbakulaputta)之身。‘善行者(subbato)’者，谓善于行道者。善持其戒行，故为‘善行者’。‘乘修习车(bhāvanāyānamāruyha)’者，应分作‘bhāvanāyānaṃ āruyha’。其义为：乘上名为观(vipassanā)修习之车。应修习、应增长，故为‘修习(bhāvanā)’，以三界(tebhūmaka)诸行(saṅkhāra)为所缘。或谓：以此所缘而修习、增长，故为‘修习’，即观慧(vipassanāpaññā)。词根‘bhū’，义为存在或增长，加‘yu’后缀。彼修习依止(samatha)与观(vipassanā)而有二种。于此，由‘其他白伞’等其他词语邻近之故，当知意指观修习。‘车(yāna)’者，谓以此而行、到达涅槃，即观无常(anicca)等之智。词根‘yā’，义为行，加‘yu’后缀。名为修习之车，即‘修习车(bhāvanāyānaṃ)’；或‘修习’亦是‘车’，故为‘修习车’。

Āruyhāti ārohitvā. Pakatiyānasadisaṃ anicca dukkhaanattayānaṃ āruhitvāti attho. Aniccādilakkhaṇena hi vinā maggaphalanibbānaṃ patto nāma natthi. Tasmā bhāvanāyānamāruyhāti vuttaṃ. Aññanti arahattaphalaṃ. Tañhi paṭhamamaggena ādiṭṭhamariyādaṃ anatikkamitvā catusaccadhammaṃ avabujjhatīti aññanti vuccati. Āpubbañādhātu avabodhane kvi. Āsaddo mariyādattho. Setachattakanti odātātapattaṃ. Seviyatīti setaṃ, dhavalaṃ. Sidhātu sevāyaṃ ta. Kilesatapaṃ chādetīti chattaṃ. Chadadhātu saṃvaraṇe ta. Taṃyeva chattakaṃ. Setañca taṃ chattakañcāti setachattakaṃ. Arahattaphalaātapattaṃ labbhati. Aññaṃ arahattaphalasaṅkhātaṃ setachattakaṃ dhārento hutvāti sambandho. Samanti nibbānaṃ. Tañhi sabbaṃ vaṭṭadukkhaṃ samati vūpasamati nirujjhati etthāti samanti vuccati. Essatīti pāpuṇissatīti.

“乘(āruyha)”者，谓登上。其义为：登上与世间车辆相似的无常(anicca)、苦(dukkha)、无我(anatta)之车。因为若无无常等相，则无有能证得道(magga)、果(phala)、涅槃(nibbāna)者。是故说“乘修习车(bhāvanāyānaṃ āruyha)”。“其他(añña)”者，谓阿罗汉果(arahattaphala)。因其不越初道(paṭhamamagga)所指示之界限而了悟四谛(catusacca)法，故名为“aññā”。前缀“ā”与词根“ñā”(了知义)，加“kvi”后缀。“ā”字有界限义。“白伞(setachattaka)”者，谓白色伞盖。因其被使用，故为“白(seta)”，即洁白。词根“si”，义为使用，加“ta”后缀。其遮蔽烦恼(kilesa)之热，故为“伞(chatta)”。词根“chad”，义为遮蔽，加“ta”后缀。彼即是“小伞(chattaka)”。“白”亦是“小伞”，故为“白伞”。此谓获得阿罗汉果之伞盖。其关联为：持有此名为“其他(añña)”、亦即阿罗汉果的白伞。“平等(sama)”者，谓涅槃(nibbāna)。因一切轮回(vaṭṭa)之苦于彼处平息、寂灭、灭尽，故名为“平等”。“将至(essati)”者，谓将证得。

Idāni diṭṭhadhammikatthaṃ dassento imasmiṃ attabhāvepītiādimāha. Tattha imasmiṃ attabhāvepi arogo ca dīghāyuko ca sabbalokehi pūjito ca bhāvanābhi ratimano [Pg.223] ca janappiyo ca manāpo ca bhaveyyāti yojanā. Attabhāvepīti ettha pisaddo sampiṇḍanattho. Tena samparāyikatthaṃ sampiṇḍeti. Attāti bhavati etena abhidhānaṃ buddhi cāti attabhāvo. Khandhapañcakassetamadhivacanaṃ. Arogoti sabbabyādhiviraho ca. So hi natthi rogo assāti arogoti vuccati. Dīghajīvikoti dīghāyuko ca. So hi dīghā jīvi āyu assāti dīghajīvikoti vuccati.

如今为开示现法利益(diṭṭhadhammikattha)，而说“于此自体中亦(imasmiṃ attabhāvepi)”等。其句义结合为：于此自体中，亦应无病、长寿、为一切世间所尊敬、心乐修习、为人所喜、令人愉悦。“于此自体中亦”一句，其中“亦(pi)”字为总括义，以此总括来世利益。“自体(attabhāva)”者，以此而有“我”之名言与识觉，故为“自体”。此为五蕴(khandhapañcaka)之异名。“无病(arogo)”者，谓远离一切疾病。彼实无有病，故名为“无病”。“长命(dīghajīviko)”者，谓长寿。彼实有长久之生命、寿元，故名为“长命”。

33. Sabbalokehīti sabbadevamanussehi. Pūjitoti pūjitabbo ca. Bhāvanābhiratimanoti samathavipassanā saṅkhātāya bhāvanāya abhiramaṇacitto ca. Janappiyoti sabbajanehi piyāyitabbo ca. Manāpoti sabbasattānaṃ cittavaḍḍhanako ca bhaveyyāti sambandho.

33. “为一切世间(sabbalokehi)”者，谓为一切天人(deva)与人类(manussa)。“所尊敬(pūjito)”者，谓应受尊敬。“心乐修习(bhāvanābhiratimano)”者，谓心喜于名为止(samatha)观(vipassanā)之修习。“为人所喜(janappiyo)”者，谓应为一切人所喜爱。“令人愉悦(manāpo)”者，谓应成为能增长一切有情之心者。此为关联。

Evaṃ chabbīsatiyā vandanagāthāsu ekagāthāmattampi buddhaguṇānussaraṇe phalānisaṃsaṃ dassetvā idāni sabbagāthāyo vacasā dhāretvā buddhavandane anekāni phalānisaṃsāni dassetuṃ kā kathākhiladhāraṇeti āha. Tattha kā kathākhiladhāraṇeti kā kathā akhiladhāraṇeti padacchedo. Sabbabuddhavandanagāthāya vacasā dhāraṇe kiṃ vattabbā yevāti attho.

如是，于二十六首礼敬偈中，开示了随念佛德，乃至仅只一偈的果报与功德后，如今，为开示以言语受持一切偈颂而礼敬佛陀的众多果报与功德，而说：“于完全受持，复有何言(kā kathā akhiladhāraṇe)”。于此，“kā kathākhiladhāraṇe”应分作“kā kathā akhiladhāraṇe”。其义为：于以言语受持一切礼佛偈，复有何言可说耶？

Ettha ca akhilasaddo sabbavācako anipphannapāṭipadiko. Atha vā khiyanaṃ khilaṃ. Khidhātu khaye lapaccayo. Khayaṃ lāti gaṇhātīti vā khilaṃ, appakaṃ. Khayasaddūpapadalādhātu gahaṇe a. Na khilaṃ akhilaṃ, sabbagāthāyo. Dhāriyate dhāraṇaṃ, akhilāya sabbāya gāthāya dhāraṇaṃ akhiladhāraṇaṃ, tasmiṃ. Chabbīsatiyā buddhavandanagāthāsu ekaṃ gāthaṃ vacasā dhārayitvā buddhavandane yathāvuttaphalānisaṃsāni labbhanti, pageva pana sabbabuddhavandanagāthāyo vacasā dhārayitvā dine dine buddhavandaneti [Pg.224] atthoti. Iminā pana gāthāpañcakena yathāvutta phalānisaṃsaṃ ñatvā saddahako sammādiṭṭhiko kulaputto sabbabuddhavandanagāthāyo vacasā dhārayitvā rattindivaṃ pubbaṇhakāle ca sāyanhakāle ca rattiyā paṭhamayāme ca pacchimayāme ca satataṃ samitaṃ nirantaraṃ buddhaṃ vandeyyāti uyyojanaṃ dassetīti.

于此，“akhila”一词，义为“一切”，是无派生之语基。或者，“khiyanaṃ”为“khilaṃ”。词根“khi”，义为毁坏，加“la”后缀。或谓：取其毁坏，故为“khilaṃ”，义为少量。以“khaya”为前缀，词根“lā”(取义)，加“a”后缀。非“khilaṃ”，即为“akhilaṃ”，谓一切偈。被受持，故为“受持(dhāraṇa)”；对一切偈之受持，为“完全受持(akhiladhāraṇa)”，于彼受持中。其义为：于二十六首礼佛偈中，以言语受持一偈而礼敬佛陀，尚得如上所述之果报功德，更何况日日以言语受持一切礼佛偈而礼敬佛陀呢？此复，有信、有正见的良家子(kulaputta)，了知此五偈所说之果报功德，应于日夜、清晨、傍晚、初夜、后夜，恒常、相续、无间地礼敬佛陀——此乃开示策励之义。

Pañcakagāthāvaṇṇanā samattā.

五偈释义圆满。

Iti porāṇācariyehi vanditassa namakkārassa saddatthanayehi chandālaṅkāranayehi ca saṇhasukhumasududdasa gambhīrassa buddhassa duppaṭividhaguṇaparidīpakassa sappurisānaṃ cittapasannajanakassa sāṭṭhakathe piṭakattaye asaṃhira visāradañāṇacārinā sāsanasodhakena bhaddantareva tattheravarena racitā buddhaguṇappadīpikanāmikā vaṇṇanā.

此为古师所礼敬之礼赞文，依循声义与韵律修饰之法，阐明佛陀柔软微妙、极其难见、深奥难测、难以通达之功德，能使善士心生清净喜悦；此乃于附有义注的三藏中具足无碍广博智慧、身为教法净化者之瑞瓦达长老所作，名为《佛德明灯》的释义。

Nigamana

结语

Idaṃ pana puraṃ nimmitena sirīpavaravijayānantayasapaṇḍita tribhavanādityādhipatimahādhammarājādhirājāti lañchitanāmikena piṭakattayapāḷiṃ silārūḷhaṃ kārayitvā pañcama saṅgītikaraṇena timahādhammarājena ratanāpuñjanti sammate rājadhānībhūte nānākulasaṃkiṇṇe puññadhaññavantānaṃ sādhūnañca sīlasamādhipaññavantānaṃ bhikkhūnañca nivāsabhūte buddhadhammasaṅgharatanākare candimasūriyā viya buddhasāsanujjotane mantale nagare iti parikittite mahārāme dese vasantena upāsaka guṇasampannena nāmikena upāsakena ca tassupaṭṭhākāya nāmikāya upāsikāya ca samakusalacchandaṃ katvā nibbānassa sacchikaraṇatthāya kārite manorame suvaṇṇena limpitattā suvaṇṇavatī nāmike [Pg.225] dvibhummike mahiṭṭhakavihāre aṭṭhahi disāhi āgatānaṃ sutesanabhikkhūnaṃ sāṭṭhakathaṃ piṭakattayaṃ dine dine satataṃ nirantaraṃ vācentena adhivasantena sāṭṭhakathe piṭakattaye asaṃhiravisāradañāṇacārinā mantale pure pariyattisāsanahitadhammācariyagaṇassa jeṭṭhukkaṭṭhabhūtena revatābhipaṇḍitadhajasāsanavaṃsamahādhammarājagurūti ca agga mahāpaṇḍitāti ca laddhalañchitena mūladvādasasāsana karamahāgaṇassa jeṭṭhamahānāyakabhūtena sāsanāpruñño ācariyoti vissutena sāsanasodhaka mahānāyakattheravarena porāṇehi tattha tattha pāḷiyaṃ bhagavatā vuttehi buddhaguṇappakāsakehi buddhaguṇapadehi thomitvā vanditassa atthabyañjanena chandālaṅkāranayena ca pathavīsandhārakassa udakakkhandhassa viya gambhīrassa pabbatena paṭicchādetvā ṭhapitassa vatthussa viya atiduddasassa satadhā bhinnassa vālassa aggakoṭiyā viya atisaṇha sukhumassa puthujjanañāṇena buddhassa duppaṭividhaguṇaparidīpakassa namakkārassa līnatthappakāsanā buddhaguṇappadīpikanāmikā saṃvaṇṇanā tāsu tāsu aṭṭhakathāṭīkāsu āgataṃ saṃvaṇṇanānayaṃ nissāya paññāpāṭavatthāya sāsanavuddhiyā ca katā.

此释义作成于曼德勒城(Mantale nagare)。此城乃由名为“吉祥殊胜胜利无尽智慧三界日主大法王大王”者所建，他曾令将三藏巴利刻于石上，并举行第五次结集。此城亦是公认的“宝聚”(Ratanāpuñja)王都，其中众姓杂居，福德丰饶的善人与具足戒定慧的比丘安住，是佛法僧三宝的宝藏，如日月般照耀佛陀教法。于此城著名的摩诃罗摩寺院中，有具足善德的优婆塞及其侍从优婆夷，他们共同发善愿，为证涅槃故，建造了这座庄严的金色精舍，名为“金色”(Suvaṇṇavatī)，是一座两层宏伟僧院。于此，为从八方前来求法的比丘，每日恒常无间断地讲授附有义注的三藏。居住于此的，是精通附有义注之三藏、行持无碍智慧、在曼德勒城中为教法导师之首座、被授予“瑞瓦达胜智幢法王上师”及“最胜大智者”称号、为十二根本教法传承之大僧团首席长老、以“教法净化阿阇梨”著称、身为教法清净之大导师的瑞瓦达长老。他依据古时世尊在巴利圣典各处所说、开显佛陀功德的词句，以义理文句及韵律修饰之法，对那深奥如大地所持之水聚，极其难见如为山所覆之物，极其微细如百裂发端之尖，非凡夫智所能测度之佛陀功德的礼敬文，作了揭示隐义的释义，名为《佛德明灯》。此释义是依据诸义注和复注中出现的释义之法，为显扬智慧和教法兴盛而作。

Ettāvatā ca –

至此——

Sampatte cakkavasse sā, dvisahasse catūsate;

Navādhikāsitīyā ca, sakkarāje ca sampatte.

于佛历二千四百八十九年，暨萨迦纪年亦已届临。

Sattatisatasahassa, vasse phussamāsasseva;

Kālapakkhasattame ca, buddhadine suniṭṭhitā;

Sāmañña.

于弗沙月黑分第七日，佛陀日，圆满完成。

Esā ca saṅkharontena, yaṃ puññaṃ pasutaṃ mayā;

Aññampi tena puññena, patvā sambodhimuttamaṃ.

我于此撰作时所生之功德，及余功德，愿以此等功德，证得无上正等觉。

Saṃsārato [Pg.226] bahū satte, tārayitvā taṇhakkhayaṃ;

Nibbānaṃ sacchikāreyyaṃ, maggañāṇuttarena ca.

愿我度脱轮回中众多有情，令其贪尽；以无上道智，证悟涅槃。

Sadā rakkhantu rājāno, dhammeneva pajaṃ imaṃ;

Sabbe sattā sukhī hontu, jotentu jinasāsanaṃ.

愿诸国王恒常以正法守护此民；愿一切有情皆得安乐，愿胜者教法永昌明。

Mrammaraṭṭhe manussā ca, sabbadā nirupaddavā;

Niccaṃ kalyāṇasaṅkappā, pappontu amataṃ padanti.

愿缅甸国中诸人民，永离灾患；恒怀善念，同证甘露不死境。

Buddhaguṇappadīpikanāmikā

《佛德明灯》

Namakkāraṭīkā samattā.

礼敬复注终。