B040401Namakkāraṭīkā（禮敬註釋）c3.5s

Namo tassa bhagavato arahato sammāsambuddhassa

Namakkārapāḷi

1.

Sugataṃ sugataṃ seṭṭhaṃ, kusalaṃkusalaṃ jahaṃ;

Amataṃ amataṃ santaṃ, asamaṃ asamaṃ dadaṃ.

Saraṇaṃ saraṇaṃ lokaṃ, araṇaṃ araṇaṃ karaṃ;

Abhayaṃ abhayaṃ ṭhānaṃ, nāyakaṃ nāyakaṃ name.

2.

Nayanasubhagakāyaṅgaṃ,

Madhuravarasaropetaṃ;

Amitaguṇagaṇādhāraṃ,

Dasabalamatulaṃ vande.

3.

Yo buddho dhitimāññadhārako,

Saṃsāre anubhosi kāyikaṃ;

Dukkhaṃ cetasikañca lokato,

Taṃ vande naradevamaṅgalaṃ.

4.

Bāttiṃsatilakkhaṇacitradehaṃ,

Dehajjutiniggatapajjalantaṃ;

Paññādhitisīlaguṇoghavindaṃ,

Vande munimantimajātiyuttaṃ.

5.

Pātodayaṃ bāladivākaraṃva,

Majjhe yatīnaṃ lalitaṃ sirīhi;

Puṇṇindusaṅkāsamukhaṃ anejaṃ,

Vandāmi sabbaññumahaṃ munindaṃ.

6.

Upetapuñño varabodhimūle,

Sasenamāraṃ sugato jinitvā;

Abojjhi bodhiṃ aruṇodayamhi,

Namāmi taṃ mārajinaṃ abhaṅgaṃ.

7.

Rāgādichedāmalañāṇakhaggaṃ,

Satīsamaññāphalakābhigāhaṃ;

Sīloghalaṅkāravibhūsitaṃ taṃ,

Namāmibhiññāvaramiddhupetaṃ.

8.

Dayālayaṃ sabbadhi dukkaraṃ karaṃ,

Bhavaṇṇavātikkamamaggataṃ gataṃ;

Tilokanāthaṃ susamāhitaṃ hitaṃ,

Samantacakkhuṃ paṇamāmi taṃmitaṃ.

9.

Tahiṃ tahiṃ pāramisañcayaṃ cayaṃ,

Gataṃ gataṃ sabbhi sukhappadaṃ padaṃ;

Narānarānaṃ sukhasambhavaṃ bhavaṃ,

Namānamānaṃ jinapuṅgavaṃ gavaṃ.

10.

Maggaṅganāvaṃ munidakkhanāviko,

Īhāphiyaṃ ñāṇakarena gāhako;

Āruyha yo tāya bahū bhavaṇṇavā,

Tāresi taṃ buddhamaghappahaṃ name.

11.

Samatiṃsatipāramisambharaṇaṃ,

Varabodhidume catusaccadasaṃ;

Varamiddhigataṃ naradevahitaṃ,

Tibhavūpasamaṃ paṇamāmi jinaṃ.

12.

Satapuññajalakkhaṇikaṃ virajaṃ,

Gaganūpamadhiṃ dhitimerusamaṃ;

Jalajūpamasītalasīlayutaṃ,

Pathavīsahanaṃ paṇamāmi jinaṃ.

13.

Yo buddho sumati dive divākarova,

Sobhanto ratijanane silāsanamhi;

Āsīno sivasukhadaṃ adesi dhammaṃ,

Devānaṃ tamasadisaṃ namāmi niccaṃ.

14.

Yo pādapaṅkajamuduttalarājikehi,

Lokehi tīhivikalehi nirākulehi;

Sampāpuṇe nirupameyyatameva nātho,

Taṃ sabbalokamahitaṃ asamaṃ namāmi.

15.

Buddhaṃ narānarasamosaraṇaṃ dhitattaṃ,

Paññāpadīpajutiyā vihatandhakāraṃ;

Atthābhikāmanaradevahitāvahaṃ taṃ,

Vandāmi kāruṇikamaggamanantañāṇaṃ.

16.

Akhilaguṇanidhāno yo munindopagantvā,

Vanamisipatanavhaṃ saññatānaṃ niketaṃ;

Tahimakusalachedaṃ dhammacakkaṃ pavatto,

Tamatulamabhikantaṃ vandaneyyaṃ namāmi.

17.

Suciparivāritaṃ surucirappabhāhi rattaṃ,

Sirivisarālayaṃ gupitamindriyehupetaṃ;

Ravisasimaṇḍalappabhutilakkhaṇopacittaṃ,

Suranarapūjitaṃ sugatamādaraṃ namāmi.

18.

Maggoḷumpena muhapaṭighāsādiullolavīciṃ,

Saṃsāroghaṃ tari tamabhayaṃ pārapattaṃ pajānaṃ;

Tāṇaṃ leṇaṃ asamasaraṇaṃ ekatitthaṃ patiṭṭhaṃ,

Puññakkhettaṃ paramasukhadaṃ dhammarājaṃ namāmi.

19.

Kaṇḍambaṃmūle parahitakaro yo munindo nisinno,

Accheraṃ sīghaṃ nayanasubhagaṃ ākulaṇṇaggijālaṃ;

Dujjāladdhaṃsaṃ munibhijahitaṃ pāṭiheraṃ akāsi,

Vande taṃ seṭṭhaṃ paramaratijaṃ iddhidhammehupetaṃ.

禮敬世尊、阿羅漢、正等正覺者 禮敬偈 1 善逝善逝最殊勝，善巧善巧斷煩惱； 甘露甘露寂靜者，無等無等施一切。 庇護庇護世間者，離諍離諍作利樂； 無畏無畏立定處，導師導師我頂禮。 2 目觀身相皆端嚴， 言詞清妙具悅音； 無量功德為根本， 十力無比我頂禮。 3 佛陀具足堅定智， 輪迴經歷身苦痛； 以及世間心憂惱， 頂禮人天吉祥者。 4 三十二相莊嚴身， 身光普照放光明； 智慧堅毅戒德海， 頂禮牟尼最後生。 5 如同旭日初昇起， 眾修行者中莊嚴； 面如滿月無動搖， 我今頂禮一切智。 6 具足福德菩提樹， 善逝降伏魔軍眾； 黎明覺悟菩提道， 禮敬破魔無壞者。 7 斷貪等垢智劍利， 正念智慧持盾牢； 戒德莊嚴為裝飾， 禮敬神通具勝者。 8 慈悲之所難行能， 超越有海得道者； 三界怙主善安住， 禮敬遍眼無量尊。 9 處處積集諸波羅， 處處賢者樂所依； 人天安樂之來源， 禮敬最上勝牟尼。 10 聖道之船佛善導， 精進槳櫓智為舵； 載眾渡越諸有海， 禮敬消罪正覺尊。 11 圓滿三十波羅蜜， 菩提樹下示四諦； 成就勝通利人天， 禮敬寂滅三有尊。 12 百福莊嚴相無垢， 如空廣大志如山； 如蓮清凈具戒德， 禮敬堪忍如地尊。 13 佛陀智慧如天日， 端坐石座放光明； 演說寂樂妙法時， 我常禮敬無等倫。 14 蓮足放射殊勝光， 三界無垢無擾亂； 怙主證得無上覺， 禮敬世間無等尊。 15 佛為人天所歸依， 慧燈光明破黑暗； 利益眾生求義者， 禮敬大悲無量智。 16 具足一切功德藏， 牟尼來至仙人苑（位於印度瓦拉納西）； 為斷不善轉法輪， 禮敬無上應供尊。 17 清凈眷屬光莊嚴， 吉祥所依護諸根； 日月輪相等莊嚴， 恭敬禮敬人天師。 18 以道船筏渡瀑流， 越度生死至彼岸； 無等歸依獨濟渡， 禮敬福田法王尊。 19 芒果樹下為他利， 牟尼端坐顯神變； 迅速可觀熾焰網， 禮敬殊勝具通者。

20.

Munindakko yveko dayudayaruṇo ñāṇavitthiṇṇabimbo,

Vineyyappāṇoghaṃ kamalakathitaṃ dhammaraṃsīvarehi;

Subodhesī suddhe tibhavakuhare byāpitakkittinañca,

Tilokekaccakkhuṃ dukhamasahanaṃ taṃ mahesiṃ namāmi.

21.

Yo jino anekajātiyaṃ saputtadāramaṅgajīvitampi,

Bodhipemato alaggamānaso adāsiyeva atthikassa;

Dānapāramiṃ tato paraṃ apūri sīlapāramādikampi,

Tāsamiddhiyopayātamaggataṃ tamekadīpakaṃ namāmi.

22.

Devādevātidevaṃ nidhanavapudharaṃ mārabhaṅgaṃ abhaṅgaṃ,

Dīpaṃ dīpaṃ pajānaṃ jayavarasayane bodhipattaṃdhipattaṃ;

Brahmābrahmāgatānaṃ varagirakathikaṃ pāpahīnaṃ pahīnaṃ,

Lokālokābhirāmaṃ satatamabhiname taṃ munindaṃ munindaṃ.

23.

Buddho nigrodhabimbo mudukaracaraṇo brahmaghoseṇijaṅgho,

Kosacchādaṅgajāto punarapi sugato suppatiṭṭhitapādo;

Mūdodātuṇṇalomo athamapi sugato brahmujuggattabhāvo,

Nīlakkhī dīghapaṇhī sukhumamalachavī thomyarasaggasaggī.

24.

Cattālīsaggadanto samakalapanajo antaraṃsappapīno,

Cakkenaṅkitapādo aviraḷadasano mārajussaṅkhapādo.

Tiṭṭhanto nonamantobhayakaramudunā jaṇṇukānāmasanto,

Vaṭṭakkhandho jino gotaruṇapakhumako sīhapubbaḍḍhakāyo.

25.

Sattappīno ca dīghaṅguli matha sugato lomakūpekalomo,

Sampannodātadāṭho kanakasamataco nīlamuddhaggalomo.

Sambuddho thūlajivho atha sīhahanuko jālikappādahattho,

Nātho uṇhīsasīso itiguṇasahitaṃ taṃ mahesiṃ namāmi.

26.

Buddhobuddhotighoso atidulabhataro kā kathā buddhabhāvo,

Loke tasmā vibhāvī vividhahitasukhaṃ sādhavo patthayantā.

Iṭṭhaṃ atthaṃ vahantaṃ suranaramahitaṃ nibbhayaṃ dakkhiṇeyyaṃ,

Lokānaṃ nandivaḍḍhaṃ dasabalamasamaṃ taṃ namassantu niccaṃ.

27.

Puññenetena sohaṃ nipuṇamati sato samparāye ca titto,

Dakkho diṭṭhujjupañño avikalavīriyo bhogavā saṃvibhāgī.

Tikkho sūro dhitatto saparahitacaro dīghajīvī arogo,

Dhañño vaṇṇo yasassī atibalavadharo kittimā khantupeto.

28.

Saddho dātaṅgupeto paramasiridharo diṭṭhadhamme viratto,

Lajjī kalyāṇamitto abhiratakusalo pañcasīlādirakkho.

Appiccho appakodho ativujuhadayo iddhimā appameyyo,

Pāsaṃso pemavāco sujanaguṇavidū māmako so bhaveyyaṃ.

29.

Itthaṃ asaṅkhaye nātha, guṇe lakkhaṇadīpite;

Gāthāsu sūcakāsveka, gāthampi sarate budho.

30.

Caturāpāyamutto so, sādhakatthadvayassa ca;

Hatūpaddavajālo ca, lābhī hitasukhassa ca.

31.

Adhipo naradevānaṃ, catudīpissaropi vā;

Bhaveyya antime dehe, tamaññaṃ setachattakaṃ.

32.

Bhāvanāyānamāruyha, samamessati subbato;

Imasmiṃ attabhāvepi, arogo dīghajīviko.

33.

Pūjito sabbalokehi, bhāvanābhiratīmano;

Janappiyo manāpo ca, kā kathākhiladhāraṇe.

Namakkārapāḷi niṭṭhitā.

Namakkāraṭīkā

Namo tassa bhagavato arahato sammāsambuddhassa

1.

Sugatantyādivaṇṇehi , pasatthañca sukhaddadaṃ;

Vandantānaṃ jinaṃ natvā, dhammaṃ suddhaṃ gaṇuttamaṃ.

2.

Namakkāraṃ hitatthīhi, porāṇācariyehi ca;

Likhitvā ṭhapitaṃ puñña, buddhiyā tena vandinaṃ.

3.

Tassatthavaṇṇanaṃ kassaṃ, gambhīratthasubodhanaṃ;

Movipunāmena santena, sīlupetena yācito.

4.

Vaṇṇantopi ca tassatthaṃ, taṃ taṃ aṭṭhakathādisu;

Vuttañāyena kassāmi, saddhā suṇātha sādhavo.

20 牟尼日輪獨無二，慈悲旭日智光明； 蓮說法光度眾生，遍及三界揚名聲； 三界獨眼除諸苦，我今頂禮大仙尊。 21 勝者無數諸生中，子女妻眷及生命； 為求菩提心無著，施與求者不吝惜； 圓滿佈施波羅蜜，及戒等諸波羅蜜； 成就圓滿證菩提，頂禮獨一明燈者。 22 天中天王具勝身，破魔不壞具威力； 眾生明燈勝座上，證得無上菩提道； 梵天來集善言說，遠離諸惡斷煩惱； 世間光明常喜樂，我今頂禮牟尼王。 23 佛身如尼拘律樹，手足柔軟梵音腿； 陰藏密覆善安立，雙足平穩善安住； 毛髮柔軟身正直，具足莊嚴妙身相； 目如青蓮足跟長，膚色細膩味覺勝。 24 具四十齒列整齊，兩肩圓滿極豐潤； 足具輪相齒無隙，足如螺貝極端嚴。 立不俯身手柔軟，雙膝相合不相觸； 項圓勝者眼睫長，身如獅子前身相。 25 七處豐滿指纖長，善逝一毛生一孔； 齒白整齊金色身，發端紺青甚莊嚴。 正覺廣長舌相具，頰如獅子網縵手； 怙主頂髻極莊嚴，具足功德禮大仙。 26 佛佛聲音最難得，何況親證佛陀果； 是故世間諸智者，希求種種利樂事。 引導義利利人天，無畏應供增喜樂； 世間歡喜十力尊，無等應當常禮敬。 27 愿我以此諸福德，來世具慧念圓滿； 正見精進富佈施，敏銳勇猛具堅志； 利己利他長壽康，幸福端嚴具名聲。 28 具信佈施最吉祥，現法離欲具慚愧； 善友樂善護五戒，少欲寡嗔心正直； 神通無量受稱讚，悅語知德為追隨。 29 如是無量諸功德，相好莊嚴為標識； 偈頌簡略而指示，智者憶持一偈頌。 30 解脫四惡趣苦難，成就兩種利益事； 遠離災禍諸過患，獲得利益與安樂。 31 人天之主具威德，或為四洲之君王； 最後所受之身軀，白傘高舉為標幟。 32 乘禪定乘具律儀，平等趣向于涅槃； 於此一期生命中，無病長壽具安樂。 33 一切世間所供養，禪修喜樂意專注； 眾人敬愛生歡喜，何況受持諸功德。 禮敬偈終 禮敬偈註釋 禮敬世尊、阿羅漢、正等正覺者 1 以善逝等讚歎詞，稱讚能與樂安者； 禮敬勝者與凈法，及最上僧眾已訖。 2 為求利益古師長，已寫記錄此禮敬； 以此功德愿禮敬，者得福慧兩俱增。 3 應莫維布那賢者，具足戒德之祈請； 為釋甚深義理故，今當造作其註釋。 4 今當解釋其義理，依據諸註疏所說； 如理宣說此道理，善者至誠來諦聽。

5.

Namanaṃ namatītī vā, namatī tena vā namo;

Tassa kāronti tāhīti, namakkāroti vuccati.

6.

Tañca buddhaghosācari, yena pubbasutaṃ kataṃ;

Buddhaghosuppattiyañca, taṃ taṃ pana kathādisu.

7.

Na diṭṭhaṃ katakāraṇaṃ, tasmā hitatthikehi ca;

Porāṇācariyehī ca, ṭhapitanti mayā vuttaṃ;

Taṃ kāraṇaṃ viññūhī ca, vicāretvā vijānitanti.

1.

Sugataṃ sugataṃ seṭṭhaṃ, kusalaṃkusalaṃ jahaṃ;

Amataṃ amataṃ santaṃ, asamaṃ asamaṃ dadaṃ.

Saraṇaṃ saraṇaṃ lokaṃ, araṇaṃ araṇaṃ karaṃ;

Abhayaṃ abhayaṃ ṭhānaṃ, nāyakaṃ nāyakaṃ name.

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

Vuttañhi tattha –

『『Yaṃ kiliṭṭhapadaṃ mandā, bhidheyyaṃ yamakādikaṃ;

Kiliṭṭhapadadoseva, tampi anto karīyatī』』ti.

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

『『Patītasaddaracitaṃ, siliṭṭhapadasandhikaṃ;

Pasādaguṇasaṃyuttaṃ, yamakaṃ matamedisa』』nti.

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 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.

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 –

1

. 『『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.

5 敬禮者敬禮故，或因敬禮故為禮； 以其致敬作禮故，是故稱為禮敬文。 6 此由佛音論師造，前已聞知而記述； 佛音論師之傳記，及諸故事所宣說。 7 未見造作之緣由，是故為求利益者； 及諸古代之師長，安立我已如是說； 此因智者當思擇，觀察而得如實知。 1 善逝善逝最殊勝，善巧善巧斷煩惱； 甘露甘露寂靜者，無等無等施一切。 庇護庇護世間者，離諍離諍作利樂； 無畏無畏立定處，導師導師我頂禮。 1.[釋義]現在首先以善逝等十八種功德讚歎禮敬佛陀，故開始"善逝"等兩偈。此當視為全句首押韻的偈頌。而此押韻在《善曉修辭論》中稱為"艱澀過失"。 如其中所說： "詞義艱澀愚者等，所說押韻等修辭； 皆為艱澀之過失，此亦應當作終結。" 然而此處因詞句悅耳而構成，故具有稱為凈信功德的聲音修辭。因此應當視此押韻為善說。其他押韻偈頌亦復如是。故再於《莊嚴論》中說： "詞句悅耳善連線，具足凈信功德飾； 如是押韻諸智者，皆當如此而稱許。" 其中"善逝"，因行善妙故、達善處故、正確行故為善逝。他以聖道善行故稱為善逝，善為字首，√gam為動詞詞根，ta為後綴。"su"表示善妙義。以聖道行走清凈、無過、安穩、無礙而行，是為其義。此行有二種：身行與智行。其中世尊親近應化眾生，定能成就其利樂，故身體行走善妙為身行。以自覺智遍知一切世間，以遍知等現觀而了知，故以智而行為智行。此處是指智行。在《增支注》中則說："善妙行、行為者為善逝。"又說："行向善處者為善逝"，以所緣作用趣向不死涅槃之義。又"他正確而行故為善逝"。"su"字義同"sammā"(正確)。以此此道所斷煩惱，不再重返、不再回來之義。或"正確而來故為善逝"，從燃燈佛足下直至菩提座，圓滿三十波羅蜜正確實踐，為一切世間作利樂，不落常斷、欲樂、自苦等邊際而來之義。我禮敬彼善逝佛陀，如是關聯。 再說"善逝"，因正確說故為善逝。他正確宣說故稱善逝。善為字首，√gad為動詞詞根，意為說話、言語等，ta後綴，d變t。於六種語言中，當說處即說之義。如《中部》《無畏王子經》中說： 1."王子，如來知此語虛妄不實無益，且為他人不喜不悅，如來不說此語。2.如來知此語真實正確無益，且為他人不喜不悅，如來亦不說此語。"

1. 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.

3.如來知此語真實正確有益，然為他人不喜不悅，如來於此知時而說此語。4.如來知此語虛妄不實無益，然為他人喜悅歡意，如來不說此語。5.如來知此語真實正確無益，然為他人喜悅歡意，如來亦不說此語。

1. Yañca kho tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ atthasaṃhitaṃ, sā ca paresaṃ piyā manāpā . Tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāyā』』ti.

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 . 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 –

『『Yo bhūtamatthasaṃhītaṃ, paresamappiyā vācaṃ;

Bhūtamatthasahītañca, paresaṃ piyavācanti;

Dvivācaṃ yuttaṭṭhāneva, vadatīti sugatoti;

Vuccatī ca dakārassa, katvā takāraviññunā』』ti.

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.

6.如來知此語真實正確有益，且為他人喜悅歡意，如來於此知時而為解說。 在此經文中，為易於理解故當略知。如何是六種語言：一、虛妄無益不悅語，二、真實無益不悅語，三、真實有益不悅語，四、虛妄無益悅意語，五、真實無益悅意語，六、真實有益悅意語。其中，稱非盜賊為盜賊等所說之語為第一語。稱真盜賊為盜賊等所說之語為第二語。因未修福故貧窮醜陋無勢力，今生亦不修福，第二心moment如何能脫離四惡趣等，如是為大眾利益、為法、為教誡而說之語為第三語。一惡人說："我母懷我時，渴望木蘋果。她找不到其他取果者，便派我去。我去後不能攀樹，便自己抓住自己的腳如錘子般投向樹上。於是在樹枝間遊走採果，不能下來，回家取梯子下來後去見母親給她果實。那些果實都很大如甕。從此我母親一坐便吃六十個果。"如是等所說之語為第四語。為利養諂媚等種種讚美他人之語，以及談論王論賊等世俗閑談為第五語。依聖諦相應之法語為第六語。智者聽聞此語百年亦不厭足。其中世尊只說第三和第六兩種語。因此善人亦當只說此兩種語。這是註釋書中所說的略義。但在《清凈道論大疏》和《顯揚心義疏》中另有不同解釋。應當參看彼等而取。這是此處的攝頌： "若真實有益語，為他人不悅意； 及真實有益語，為他人所喜悅； 二語于當處說，故稱為善逝者； 智者了知此義，d音轉成t音故。" "最勝"，因功德巨大故為殊勝。他較諸殊勝者更為殊勝故稱最勝。殊勝之語，在殊勝語尾加iṭṭha後綴。殊勝之聲變so，較諸殊勝的辟支佛、聲聞等以戒定慧等功德更為殊勝之義。或在妙善四念處等諸法中尋求、遍尋故為最勝，即佛。善為字首，√esa為尋求義詞根，加ta後綴。或為善人所應尋求、遍尋故為最勝。sant(善)為字首，√isa為尋求義詞根，加ta後綴，sant變so，i變e，ta變ṭṭha。或為善人所欲、所愛故為最勝。sant為字首，√isu為欲、愛義詞根，加ta後綴。或為欲求善人利樂故為最勝，即佛。此為作者義。或令覺悟善妙四念處等諸法故為最勝。此為使令作者義。善為字首，√esa為覺知義詞根，加ta後綴。彼最勝。

Kusalaṃkusalaṃ jahanti ettha kusalaṃ akusalaṃ jahanti padavibhāgo kātabbo. Kucchitaṃ pāpadhammaṃ salayati calayati 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.

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.

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 . Arahantena hi abhisamācārikavattaṃ katampi kusalanti na vuttaṃ, kriyāti pana vuttanti veditabbaṃ.

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

Aṅguttaraṭṭhakathāyañca 『『arahattamaggo ca kusalākusala kammakkhayāya saṃvattatīti evaṃ tena taṃ bhijjatī』』ti vuttaṃ.

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

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.

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

Vuttañhi milindapañhe nāgasenattherena 『『na kenaci kāraṇena nibbānaṃ uppajjatī』』ti.

這是一段關於"舍善與不善"的解釋。我來翻譯: "善舍不善"中,應當分析"善"與"不善"二詞。摧毀、動搖、震撼、破壞邪惡法故為善,指四地之善。ku(惡)為字首,√sal為動搖義詞根,加a後綴。其中,欲界善以暫時斷除摧毀惡法,廣大善以鎮伏斷除動搖惡法,出世間善以根除斷除破壞惡法之義。 或因善人以此遮蔽、關閉、堵塞惡趣之門故為善,此為工具義。此處因說"舍"故,只指三地之善。其相為無過失及樂報,作用為破壞不善,現起為清凈或善報,近因為如理作意。不善即非善,如敵對朋友,為善之對立,以能捨與所舍之義。其相為有過失及苦報,或有過失不善報,作用為生不利,現起為不善報,近因為不如理作意。福行與不動行稱為善,非福行稱為不善,即善與不善。此二字為"舍"之業處。 "舍"者,道位以根除斷而舍,果位以止息斷而舍、破壞之義。以阿羅漢道智舍斷,或以果智舍斷、止息,即佛。√hā為捨棄義詞根,加a後綴。雖然此處未說善法為道所斷法,但當無明、愛等輪迴根本煩惱為阿羅漢道智所斷時,因作為世間善生起之根本的無明、愛不存在,福行不能在輪迴中再生起,所以輪迴根本煩惱斷時,以果來說善也稱為斷。如"諸比丘,色非汝所有,應當舍離"等。阿羅漢所作威儀業不稱為善,應知說為唯作。 如《相應注》所說:"漏盡者所作業非善非不善,成為無報而住于唯作。" 《增支注》亦說:"阿羅漢道導向善不善業滅盡,如是由此破壞彼。" 故《小義釋》說:"以阿羅漢道智,以行識滅,若生起名色,此處彼等滅、寂、消失、止息。" "甘露"謂離死。彼勝者不死故為甘露,或以阿羅漢道斷盡能生死法的煩惱,離於再死故為甘露。或以所緣而證得涅槃,勝者無死亡故稱甘露。應知勝者雖未勝蘊魔死魔,但因斷煩惱魔,必將戰勝彼等,故以果稱為甘露。 再說"甘露"為具足甘露涅槃。無死亡故為甘露,即涅槃。其相為寂靜,作用為不死,現起為無相或出離。涅槃則無近因。 如《彌蘭陀問》中長老那先說:"涅槃不因任何因緣而生。"

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

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.

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.

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 kammabhāvena sambandho. Dadātīti dado, buddho. Dādhātu a, so kenaci lokiyadhammena asamaṃ asadisaṃ maggaphalanibbānasaṅkhātaṃ lokuttaradhammaṃ mahākaruṇāppadhānena amatādhigamapaṭipattidassanena desanāñāṇena veneyyānaṃ sattānaṃ dātāti attho. Taṃ 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.

我來 譯這段巴利文： 他有此故為甘露者，即勝者。根據"從信等"規則，以ṇa後綴表示"有"義。如"有信者"、"有慧者"等。意為此勝者以四道智證得甘露涅槃，彼甘露。 "寂靜"謂善寂滅一切煩惱熱惱與輪迴苦。彼佛因寂滅一切煩惱熱惱與輪迴苦故稱寂靜。√sam為寂靜義詞根加ta後綴。應知詞根末字脫落，ta後綴變成nta而成詞。因在菩提座上以阿羅漢道智斷盡輪迴中造熱惱的煩惱，故身心清涼寂靜，彼寂靜。 "無等"謂以戒等功德與任何人無等同。彼佛無人能與戒等功德相等故稱無等。意為此有情世間中無論人、天、梵天都無有能與佛陀在戒定慧等功德上相等者。世尊具足以八十種隨好莊嚴的三十二大人相所成之色身，及以一切清凈戒蘊等功德寶莊嚴之法身，以及福德大、力大、神通大、名聲大、智慧大等功德達最上殊勝，故說世尊以戒等功德無與等倫、無可比擬。 "施無等"謂以說法智為所化眾生施予與世間法無等的道果涅槃法。此中"無等"指無有與此等同的世間法，即道果涅槃。或"無等"謂因其他法中最上，以四聖道應證的涅槃。如世尊所說："諸比丘，若有為法、若無為法，離貪為其最上。"此字與"施"字為業處關係。"施"者即佛。√dā為施予義詞根加a後綴。他以大悲為主，以顯示證得甘露之行道，以說法智為所化眾生施予與任何世間法無等的出世間道果涅槃法之義。彼施無等者。 [第二偈]第二偈中,"庇護"即作為一切有情世間的歸依、依止、窟宅、救護。彼佛因有情世間歸依故稱庇護。√sar加yu後綴。或因有情世間趨入、進入故稱庇護。或因具信敬的天人思維"此是庇護"故稱庇護。或因趣入者的天人通達正法故稱庇護。√sar思維義加yu後綴。在歸依處則指破除、損害怖畏、熱惱、苦、煩惱故為庇護。註釋書中說是指三寶。彼庇護。

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 āgataṭṭhāne indriyabaddhānaṃ vā anindriyabaddhānaṃ vā khandhānaṃ samūho santāno ca paccayehi saṅkhariyantīti saṅkhārā, saṅkhārāeva loko saṅkhāralokoti vacanatthena saṅkhāralokoti.

『『Yāvatā candimasūriyā pariharanti,

Disā bhanti virocamānā;

Tāva sahassadhā loko,

Ettha te vattati vaso』』ti.

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.

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.

『『Dhanuggaho asadiso, rājaputto mahabbalo;

Sabbāmitte raṇaṃ katvā, saṃyamaṃ ajjhupāgamī』』ti.

Asadisajātake yuddhe dissati. Raṇaṃ katvāti hi yuddhaṃ katvā, saṃyamanti saṃyataṃ isipabbajjaṃ ajjhupāgamīti attho. Tiṇañca kaṭṭhañca raṇaṃ karonto, dhāviṃsu te aṭṭhadisā 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.

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.

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.

再說"庇護世間"指知曉有情、行法、器世間所成之世間。此中因福非福及其果報建立故為世間,指有情世間。√lok為住立義加ṇa後綴。毀滅、壞滅故為世間,指行法世間。√luj加ṇa後綴。以種種行相顯現故為世間,或動搖與靜止者住立其中故為世間,指器世間即輪圍界。√lok加ṇa後綴。此中如"世間是常"或"世間非常"等處,應知以有根之色等蘊的積集相續為有情,以詞義稱為有情世間。如"一世間即一切有情依食而住"等處,有根或無根之蘊的積集相續由緣所造作故為諸行,諸行即世間,以詞義稱為行法世間。 "日月執行照耀之處, 光明照射諸方域; 如是千倍世界中, 你之威力所行使。" 此處無根之色等積集相續,因容受安住其中故為器世,即世間,以詞義稱為器世間,應如是了知,彼世間。思維、了知、已知故為庇護,即佛。√sar思維義加yu後綴。"庇護世間"為其關係。意為佛以無礙智通達有情世間、行法世間、器世間、煩惱世間、有世間、根世間、蘊世間、處世間、界世間等諸多世間。 "離諍"謂無煩惱,或離煩惱所稱諍。諍字見於煩惱、戰鬥、粉碎等義。如"有諍法、無諍法"等中指煩惱。因有情因此等號哭故稱諍。 "無與倫比善射者,王子力大具威猛; 使諸敵人俱粉碎,出家修道修禁戒。" 在《無等本生》中見於戰鬥義。"作諍"即作戰,"修道"指修習仙人出家法。"將草與木作諍,四方八方皆奔走"在《六牙本生》中見於粉碎義。"作諍"即作粉碎。"彼等"指八千象。此處應取煩惱義。此中詞義為:因貪等粉碎、逼迫有情故為諍,或因此等有情號哭哀嘆故為諍,即煩惱。√raṇ聲音義加a後綴。無諍即煩惱者稱為離諍。因勝者在菩提樹下降伏煩惱魔,無諍煩惱之義。彼離諍。 "作離諍"指在所化相續中作煩惱所稱諍之不存在。此中"諍"是被此等貪等所勝的有情號哭哀嘆之義。以說法智在所化相續中作其不存在之義。或"作"者即佛。彼作者。 "無畏"謂因無生等怖畏故無怖。此中怖有四種:心悚怖、智怖、所緣怖、愧怖。其中以心驚怖故為怖,為心悚怖。以智判斷而怖故為怖,為智。從此怖故為怖,為所緣怖。以此畏惡故為怖,為愧怖。√bhī怖畏義加ṇa後綴。

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 sabbakilesānaṃ arahattamaggena samucchinditattā sabbabhayaṃ natthīti attho.

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.

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 –

『『Ruḷhīkhyātaṃ nipātañcu, pasaggālapanaṃ tathā;

Sabbanāmantimetesu, na kato viggaho chasū』』ti.

Taṃ 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.

我來 譯這段巴利文： 在《大義釋》中提到生怖、老怖、病怖、死怖、王怖、賊怖、火怖、水怖、自責怖、他責怖、刑罰怖、惡趣怖、波浪怖、鱷魚怖、漩渦怖、鯊魚怖、活命怖、惡名怖、眾中羞怖、迷醉怖、惡趣怖等。無此等怖畏故為無畏,即佛。因以阿羅漢道斷盡一切作為怖畏因的煩惱,故無一切怖畏之義。 再說"無畏處導師"中,"無畏"字為"處"字的修飾語。"處"字為"導師"字的業處。怖字義如前所說。因此涅槃中無一切怖畏故為無畏,即涅槃。佛、辟支佛、阿羅漢住、生起於此故為處,即涅槃。引導所化眾生故為導師,即佛。√nī引導義加ṇvu後綴。彼佛以法教令具緣善男子證得道等,令證得道果智而引導至涅槃處之義,彼導師。 再說"禮敬導師"中,我禮敬導師佛陀,如是關聯。其中"導師"者,引導所化眾生從輪迴海至涅槃彼岸故為導師,即佛。如船伕以船引導人從此岸至彼岸,如是以道分之船引導眾生從輪迴海至涅槃彼岸、令達到之義。或"導師"者,因至三界最上位故為導師,即長上、最勝、最尊。因至長上位故稱導師。√nī行走義加ṇvu後綴。他在此世間首先以阿羅漢道破除處於無明殼中一切眾生的無明殼,以聖生而生,故至一切有情最勝長上尊位之義。彼導師。"禮敬"即我以三門恭敬禮拜之義。此中現在式mi語尾依"某處詞根"等規則變成e。這是說明詞義等的方法。因"禮敬"字為動詞,故不作詞義分析。如語法學者所說： "慣用、動詞、不變詞, 字首及呼格亦然; 代詞末尾此六種, 不作詞義分析。" 此字為√nam詞根現在式第一人稱parasapada mi語尾之動詞。√nam詞根所表義為善心生起所成禮拜行為為主得。mi語尾所表義為由彼心生起所標示具生起、具彼行相補特伽羅為次得。句集所表義于作者業處中為作者,於過去等時中為現在時,唯得詞根義特殊行為。此是略說。

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 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.

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.

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 . Taṃvibhāvanena vandakassa me khettaṅgatabhāvañca paṇāme tabbabhāvañca tatiyakāraṇūpacārena anubhāveti.

我來翻譯這段巴利文： 詳細解釋應如是了知。√nam詞根所表之義,以善逝等佛功德為所緣而起禮敬行相,引生身語表示,以信、思、慧為主的善心生起,及不引生兩種表示而在意門生起禮敬行相的善心生起為主得。以憶念佛功德而起如理作意等前行后隨善心生起以果顯,現法後世所稱後後果及無病等障礙及天界解脫圓滿樂以因顯,前前禮敬以類似顯,禮敬之名施設以處顯,事物、門、所緣以處顯,以禮敬功德所標識的補特伽羅實體以德顯,上中下自體以德者顯,支分禮敬以部分顯,集合禮敬以部分者顯,前前善心生起以近顯,後後善心生起以近者顯,禮敬善心生起所成勝義法之無功用以彼法顯,彼等如是法性以非彼法顯,禮敬行相以非分別分別顯,禮敬能力以分別非分別顯而得。mi語尾所表之義為由彼主等所標識,及以作者行為特殊、現在語尾所稱語尾特殊、他動詞所稱詞特殊、最上人稱特殊、第一人稱關係特殊、一切詞根特殊、單數特殊、現在時特殊、詞根義行為特殊、無性特殊、bhū等詞類特殊、無變化特殊、被動主動作者中作者特殊所標識,名為"我"的蘊相續為次要得。因動詞以行為為主而表示,故詞根義為主得。無後綴所表為bhū等詞類指示的語形成就及詞句和諧而得。 或說我禮敬者即name。此為一般義分析。但表義應如前說方式了知。此中禮敬為對佛戒等無量功德傾向趣向而成就禮敬行為的善思。彼由可禮敬者與禮敬者的田地意樂圓滿成為現法受報,以給予前業所得圓滿因的助力,遮止能障礙其所生異熟相續的逼惱、斷絕業,令生起時無病等障礙不起。後世成為生受報而生天界解脫圓滿樂。 這是此處顯義方法。以"name"顯示緣佛善逝等功德而起的三種禮敬善思為主。由顯示彼,以果顯示其因的如理作意等和四輪圓滿及佛出世第九田及前分生起以信慧為主的善心生起。由顯示彼,以第一因顯示其果的現法病等障礙消除及天界解脫樂。由顯示彼,以第二因顯示佛應受禮敬性。由顯示彼,以第三因顯示禮敬者我的入于田地性及應禮敬性。

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.

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.

Ayaṃ panettha saṅkhepayojanā. Sugataṃ sobhanagataṃ sundaranibbānaṭṭhānaṃ gataṃ vā sammā gataṃ vā, sugataṃ sammā vacanaṃ gadaṃ bhāsanaṃ, seṭṭhaṃ pasatthataraṃ satipaṭṭhānādibhede dhamme 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.

Paṭhamavandanagāthādvayavaṇṇanā samattā.

2.

Nayanasubhagakāyaṅgaṃ,

Madhuravarasaropetaṃ;

Amitaguṇagaṇādhāraṃ,

Dasabalamatulaṃ vande.

這是裝飾方法。"name"語詞所表三種禮敬佛陀善思為等持性。為何?因為是主體。或與三種禮敬佛陀善思相應,以定為主的大善心生起為等持性。為何?因於佛善逝等功德所緣一境性或心專注故。此即為寂味。為何?因禮敬佛陀思以善分斷除不善分故。"佛"等余語詞所表佛實體為所緣顯發。為何?因對彼禮敬善心生起以所緣緣作助益故。佛的善逝等功德為激發顯發。為何?因為禮敬之因故。依彼等持性而知的現法無病等障礙及後世天界解脫樂圓滿為威力。為何?因為是功德果故。 雖然此中無顯威力之詞,但因因不離果,應知因之果。或應見由"name"字的功能已顯威力。顯現、熱誠、知禮敬佛陀功德的智慧、無懈怠、心凈信、定等為暫時性。毛豎等性為飾性,應知此為裝飾方法。如是於後后偈中。 這是此中略釋。善逝為妙行者,或已至善妙涅槃處,或正確而行;善說為正確語言、說話;最勝為更殊勝,或尋求四念處等諸法,或為善人所應尋求,或欲求有情利樂;舍善不善為舍善與不善;甘露為離死,甘露為具足甘露涅槃;寂靜為煩惱熱惱寂滅;無等為與世間法無等的道果涅槃法;施者為施予者;庇護為一切有情世間的歸依處;世間為有情、行法、器世間所成三世間;庇護為知曉;離諍為無煩惱,或離稱為諍的煩惱;作離諍為以說法智作有情無煩惱垢;無畏為無怖;無畏處為無怖處即涅槃等;導師為引導眾生至涅槃彼岸;導師為三界長上、上首的佛陀,我以三門恭敬禮敬。 第一禮敬偈二頌釋畢。 2. 目悅身端嚴, 雅音甚柔美; 無量德聚依, 禮十力無等。

1. 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.

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 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.

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.

Ettha 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.

我來 譯這段巴利文： 2. 如是以第一偈頌二首禮敬佛已,今以"目悅身端嚴"等五種功德讚歎而欲禮敬佛,故說"目悅身端嚴"等偈。此因含ma音節故,以九音節為特徵,應知為蛇速偈。如《韻律論》所說:"名為蛇速節奏。" 此中組合如是。若每句有na音節二個和ma音節一個,應知彼為蛇速偈。其中"目悅身端嚴"指具足令一切有情眼悅的身體部分。此中"目"者因導引顯示平正自體故為目,即眼。√nī詞根加yu後綴。"悅"者趣向善美故為悅,指身體部分。subha字為字首√gam詞根加kvi後綴。"身體部分"為身體的支分。指世尊的身體部分。此為第六轉聲依主釋。目之悅為目悅,彼身體部分是佛的,故為目悅身端嚴者,即佛。因色身具足見無上功德,具足以三十二大人相及八十隨好所標識的令一切有情信眼悅美的身體部分之義。 "雅音甚柔美"指具足可愛可意最勝音聲。彼世尊被愛、被喜愛、被深愛故為柔美。√madha詞根加uro後綴。如《中分五十經注》說:"柔美即可愛可意無障礙。"或被受用故為柔美,令一切有情喜增長故為柔美。√madha詞根增長義加uro後綴。故《語法書》說:"madha為增長義。"應被選擇、應被希求、應被欲求故為最勝音聲。√vara欲求義詞根加a後綴。行於耳識所緣故為聲,或被聽聞故為聲,或被聞故為聲,指世尊具足八支音聲。具足為具,upa為字首√i詞根加ta後綴。柔美且最勝且彼聲為柔美最勝聲,具足、成就、具有彼故稱為具足柔美最勝聲。因世尊心所依清凈,無膽痰等障礙,具足、成就、具有為天人所愛樂、可意、所愿求的八支具足音聲之義。 此中雖然"具足音聲"是一般而說,但應知世尊音聲特別具足清晰、明瞭、悅耳、易聽、圓滿、不散、深沉、響亮八支之義。如《中分五十》《梵授經》說:"從瞿曇口出具足八支音聲,即清晰、明瞭、悅耳、易聽、圓滿、不散、深沉、響亮。彼尊者瞿曇隨眾以聲令知,聲不出眾外。"

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 –

『『Visaṭṭhamañjuviññeyyā, savanīyāvisārino;

Bindugambhīraninnādi, tyevamaṭṭhaṅgiko saro』』ti.

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 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.

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.

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 . 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.

我來 譯這段巴利文： 在其註釋中,"清晰"為流暢無障礙。"明瞭"為易理解、明顯。因清晰故而明瞭。"悅耳"為柔美。"易聽"為聽時快適,因悅耳故而易聽。"圓滿"為凝聚。"不散"為不分散。因圓滿故而不散。"深沉"為從深處生起。"響亮"為有迴響。因深沉故而響亮。"隨眾"即使圍繞整個輪圍界的一整眾會都能理解。"眾外"指連一指寬都不出眾外。為何?使如此柔美音聲不無因消失。如是說明世尊音聲僅在眾中活動。在《名詞明燈》中有攝頌： "清晰悅耳明瞭, 易聽而不散; 圓滿深沉響亮, 如是八支聲。" 如梵天因無膽痰等障礙,音聲清凈柔美。如被獅虎等猛獸追逐奔跑的小鹿,聞迦羅頻迦鳥鳴聲時,因音聲柔美而捨棄死亡恐懼,不再奔跑,抬起的腳不落下而住立傾聽,如是迦羅頻迦聲以法性而柔美可愛悅意。如是世尊所作業清凈依處,因依處清凈而無膽痰等障礙,從臍部生起的音聲具足八支,極清凈、極柔美、極可愛、極悅意。但這是低劣的譬喻,因世尊音聲比彼等聲百分千分更柔美可愛悅意。如法愛王的阿珊提密多天後聞迦羅頻迦鳥柔美聲時思惟:"此畜生有柔美聲,何況得一切智智莊嚴的世尊極柔美聲",生起喜悅,不捨彼喜,與七百腿蚤一起安住預流果。故以"雅音甚柔美"讚歎世尊。 "無量德聚依"指為不可量計戒等功德群的所依。此中"量"為應被量計,√mā詞根量計義加ta後綴,不量為無量。"功德"為戒等法。因顯示具彼者補特伽羅故稱功德。√guṇ顯示義詞根加a後綴。但《寶精華盒注》說:"因使自所依明顯故為功德。" 在《語法詞根集》中說:"guṇ為稱呼義,功德是戒等法,以何義為功德?因欲見聞供養住于其中的補特伽羅而被稱呼故為功德。此中雖然戒等法無被稱呼,但因此等因而作稱呼邀請,故如是說。其他人說因不停發聲為功德義。但我們不見相應詞根音,只見guṇ稱呼義。應考慮后取。"無量功德為無量功德,彼等群聚為無量功德群,彼等的。所依者立於此故為無量功德群依,即勝者。如海水不能以碗量計,如是為任何不可量計戒等功德群的所依、住處之義。

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 –

『『Kāḷā vakañca gaṅgeyyaṃ, paṇḍaraṃ tambapiṅgalaṃ;

Gandha maṅgalahemañca, uposathaṃ chaddantime dasā』』ti.

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 . 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.

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.

我來翻譯這段巴利文： "十力"指具足與他人不共的如來十力。此中"力"因不被任何相違因緣動搖而住立故為力,有十力者故為十力,即佛。彼有二種:如來的十力即身十力和智十力。其中身力應依象族而知。如古人所說： "黑象與恒象, 白象赤褐象; 香象吉祥象, 金象布薩象, 六牙為最後。" 此為十種象族。其中"黑象"應知為普通象族。十人之身力等於一黑象力。十黑象力等於一恒象力。十恒象力等於一白象力。十白象力等於一赤象力。十赤象力等於一褐象力。十褐象力等於一香象力。十香象力等於一吉祥象力。十吉祥象力等於一金象力。十金象力等於一布薩象力。十布薩象力等於一六牙象力。十六牙象力等於一如來力,此亦稱為那羅延結合力。此依普通象計算為千俱胝象之力,依人計算為十千俱胝人之力。此為如來身力。此在諸經中未出現,只在註釋中出現。故《增支十集註》說:"十力智在經中已出現,非如身力只在註釋中出現,此為意趣。"此中"那羅延結合力"中,那羅稱為光線,因多種不同光線從此生起故為那羅延,即金剛。故那羅延結合力意為金剛結合力。 智十力則在《分別》經、《中分五十》《大獅子吼經》、《增支十集》中已詳細出現。為易把握,我將略說。即:處非處智、業異熟智、遍趣行智、種種界世間智、種種勝解智、他眾生根上下智、禪解脫定等至雜染清凈出起智、宿住隨念智、眾生死生智、漏盡智。此為《阿毗達磨分別》經中出現的次第。

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 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.

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.

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 . Imāni pana ñāṇāni aññehi asādhāraṇāni tathāgatassa dasabalañāṇānīti daṭṭhabbāni.

我來 譯這段巴利文： 在死生智處,《中分五十》《大獅子吼經》和《增支十集》中出現天眼智。但從義理說,因以天眼智見死生,故同義。其中"處非處智"為如實知因非因之智。因為因緣是果依之而住、以其為緣而生起運轉,故稱為處。"業異熟智"為如實知過去未來現在已受持所作善不善業的善趣惡趣結生所稱異熟及涅槃果。"遍趣行智"為如實知一切趣行道。此中"行"為以此行至到達故為行,即道。"趣行"為通往地獄等五趣。"非趣行"為通往涅槃。如說:"舍利弗,我知涅槃及趣涅槃之道。" "種種界世間智"中,"種種界"指以眼界等或欲界等為多界。"各種界"指彼等界因相異、性質不同為各種類界。"世間"指蘊處界世間。"智"為如實了知智。"眾生勝解智"為如實了知眾生以劣等勝解而有種種勝解性之智。"他眾生他補特伽羅根上下智"中,"他眾生"指主要眾生。"他補特伽羅"指其他劣眾生。或此二詞同義,依所化而說為二。"根上下智"為如實了知信等諸根上增長及下減退之智。 "禪解脫定等至雜染清凈出起智"中,"禪解脫定等至"指初等四禪、"色者見色"等八解脫、有尋有伺等三定及初禪等至等九次第等至。"雜染"指退分法。"清凈"指勝進分法。"出起"指由何因從禪等出起,彼因。"智"為如實了知智。"宿住隨念智"為稱為憶念前世所住蘊之了知智。"眾生死生智"爲了知眾生死和生的天眼智。"漏盡智"為如實了知欲漏等盡所稱漏滅涅槃之智。此等智應知為如來不共他的十力智。

Honti cettha –

『『Ṭhānāṭṭhānaṃ vipākañca, ñāṇaṃ paṭipadaṃ ñāṇaṃ;

Anekadhātulokañca, sattānaṃ adhimuttikaṃ. [sā panesā setavavipulāgāthāti daṭṭhabbā;]

Indriyaparāparañca, jhānādinaṃ saṃkilesaṃ;

Vodānaṃ vuṭṭhānaṃ ñāṇaṃ, pubbenivāsānussatiṃ;

Sattānaṃ cutūpapātaṃ, āsavakkhayaṃ ñāṇanti;

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

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.

Atulanti 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.

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 , kassapassa namatthu, aṅgīrassassa namatthu tyādīsupi vācāvandanāyeva. Buddhādi guṇāni anussaranto manasā vandati nāmāti.

我來 譯這段巴利文： 此中有偈： "處非處及異熟，智與行道智； 種種界世間與，眾生諸勝解。 [此應見為白韻廣頌] 諸根上下及，禪等之雜染； 清凈出起智，宿住隨念智； 眾生死與生，漏盡智等為； 此佛十種智，皆不共他人。" [此應見為普通頌] 難道沒有名為十力智的別體，只是一切智智嗎？為何說彼智有十種差別？答：十力智是一種，一切智智是另一種。十力只知各自作用，而一切智智知彼及其餘。十力智中，第一隻知因非因。第二隻知業果差別。第三隻知業限定。第四隻知界差別因。第五隻知眾生意樂勝解。第六隻知諸根利鈍性。第七隻知禪等及其雜染等。第八隻知前世住蘊相續。第九隻知眾生死結生。第十隻知諦限定。而一切智智知彼等所知及其他，但不作彼等一切作用。因彼不能成為禪而入定，不能成為神通而變現，不能成為道而滅盡煩惱。如是此二智有差別。此中意指此二智。 "無等"為以戒等功德與任何補特伽羅無等。此中語義為：衡量、權衡為衡，衡為相等。因《語法書》說："tula為權衡義。"或以此權衡故為衡，即普通衡。如衡為衡，即智。以彼衡量為等。等於後綴中加a後綴。以等同智衡量的補特伽羅。非等為無等。此為業釋混合依主釋複合詞。得世尊以戒等功德與任何補特伽羅無等。或無有等同補特伽羅于彼故為無等，即世尊。此為具有彼功德的有財釋。意為以戒等功德與任何無等的最上補特伽羅。因在天人世間為最上補特伽羅。如說："諸比丘，凡無足二足四足眾生，如來稱為其最上，離貪為法最上，二足中具眼者最上。"與彼無等佛相連。"禮敬"意為憶念佛目悅身端嚴等功德，以三門恭敬我禮敬。此中mi語尾依大境經應見為e音變化。禮敬有三種依身語意禮敬。如說："諸比丘，此三種禮敬。何為三？以身禮敬，以語禮敬，以意禮敬。" 其中令如理作意心現前，以膝二、肘二、額稱為五支著地，嚮應禮者俯伏稱為以身禮敬。關於此註釋等說："以五體禮敬。"以語言宣說佛功德句稱為以語禮敬。如"禮敬毗婆尸，禮敬尸棄，禮敬毗舍浮，禮敬拘留孫，禮敬拘那含，禮敬迦葉，禮敬鴦耆羅"等亦是語禮敬。憶念佛等功德稱為以意禮敬。

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.

Dutiyavandanagāthāvaṇṇanā samattā.

3.

Yo buddho dhitimāññadhārako,

Saṃsāre anubhosi kāyikaṃ;

Dukkhaṃ cetasikañca lokato,

Taṃ vande naradeva maṅgalaṃ.

我來翻譯這段巴利文： 這是此中略釋。目悅身端嚴為具足令一切有情眼悅的身體部分,雅音甚柔美為具足可愛可意可受用最勝音聲,無量德聚依為不可量計戒等功德群的住處,十力為具足不共他的如來身智十力,無等為以戒等功德與任何無等的佛,以三門恭敬我禮敬。 第二禮敬偈釋畢。 3. 彼佛具堅毅持他, 輪迴經身苦, 及心苦於世間, 禮彼人天吉祥。

1. 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.

Tattha 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.

Tenāhu porāṇā –

『『Nānākāraṇaṃ paṭicca, dhātupaccayaviggahaṃ;

Cintakānaṃ pabhāvova, padhānaṃ hoti cintane』』ti.

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.

Tena vuttaṃ –

『『Ñāṇe vikasane ceva, gamane cāpi jāgare;

Catūsvetesu atthesu, budhasaddo pavattatī』』ti.

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.

我來 譯這段巴利文： 3. 如是以第三偈禮敬佛已，今欲以定等四功德讚歎而禮敬，故說"彼佛具堅毅持他"等偈。此因含ma-sa-ja音節和重音，以十音節為特徵，應知為純勇健偈。如《韻律論》說："ma-sa-ja為純勇健。"其義為：若每句有ma-sa為ma-sa音節和j-ga為ja音節重音，應知彼說為純勇健。具堅毅持他彼佛於世間輪迴經身苦及心苦的人天吉祥，我禮敬彼佛為相連。 其中"彼"為不定指示。意為如是。因其為不定代詞，不須作語義分析。但應作"ya-o"的詞分析。此中ya音表不定義由次要而得，由主要而得其與如何相應種姓戒住所行處所稱不定共相性質功德。第一格語尾o音表作用的，得主格作者單數性。或趣向代詞性故為彼，趣向不定表義性故為彼，以代詞性而行故為彼，應以代詞性而知故為彼，或以此知不定義故為彼。 故古人說： "依種種因緣， 詞根後綴分析； 思維者的影響， 在思維中為主。" "佛"為已通達四聖諦法。此中語義為：覺悟四聖諦故為佛，即世尊。此為純作者施設。√budh詞根加ta後綴。或覺悟眾生故為佛，此為因作者施設。意為令他覺悟四聖諦。或由不由他覺而從俱惑睡眠覺醒故為佛，如蓮花遇日光而得最勝莊嚴光麗開敷，由遇最上道智而得無量功德莊嚴一切智智開敷故為佛，或覺悟趣向稱為涅槃的一乘道故為佛。因budh音在智等四義中運用。 故說： "智及開敷中， 趣向與覺醒； 於此等四義， budh音中執行。" 或覺悟一切所知法故為佛，或以波羅蜜修習的智慧覺悟、已覺悟、將覺悟一切有為無為法故為佛，或以所證智功德殊勝應被覺悟故為佛，應被世尊覺知故為佛。何者?一切智智，有彼故為佛，即世尊。從義說，以波羅蜜修習的自生智連同習氣破除無餘煩惱,為大悲一切智智等無量功德群所依的蘊相續為佛。如說："佛者，即彼世尊是自覺者，無師者，於前未聞法中自證諸諦，于其中得一切智，于諸力得自在。"

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.

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 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.

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.

Vuttañhi aṭṭhakathāyaṃ –

『『Khandhānañca paṭipāṭi, dhātuāyatanāna ca;

Abbocchinnaṃ vattamānā, saṃsāroti pavuccatī』』ti.

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 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.

我來 譯這段巴利文： 此中佛有四種:即一切智佛、辟支佛、四諦佛、聞佛。其中超過十萬劫四阿僧祇完成三十波羅蜜而得正覺稱為一切智佛。超過十萬劫二阿僧祇完成波羅蜜而得自覺稱為辟支佛。其餘漏盡者稱為四諦佛。多聞者稱為聞佛。此中意指一切智佛。 "具堅毅持他"中應分析為"具堅毅"及"持他"。"具堅毅"為具定,持相應法於一所緣故為堅毅,即定。√dhā詞根,ā音變為i音。以心力於一所緣安住相應法故為堅毅,意為令心於所緣不動而住。有堅毅故為具堅毅,即佛。如須彌山不為四方猛烈風動,如是不為對立的邪說風及可意不可意所緣,得失、稱譏、譭譽、苦樂所稱世法所動,故說為具定。 "持他"為持阿羅漢果。或持稱為解脫的阿羅漢果白傘。以初道見諦而知不越限界故為他,即阿羅漢果。ā字首√ñā詞根加kvi後綴。ā音表限界義。因後有連音故ā音短,持彼故為持他。他音為前分的√dhar詞根加ṇvu後綴。"輪迴"為蘊界處不斷執行的輪迴輪。 如註釋中說： "蘊及界處的, 相續不斷轉; 執行說名為, 輪迴如是知。" 蘊界處以互相關係而一再流轉行進運轉故為輪迴。saṃ字首√sar行走義詞根加ṇa後綴。或應作語義:蘊處界在此不斷流轉行進運轉故為輪迴,于彼。"經歷"為一再體驗、感受之義。"身"為生於身體的身。"心"為生於心的心。此二詞為"苦"字的修飾語。"苦"為輪苦。苦迫故為苦,或令苦故為苦,√dukha詞根加a後綴。此詞源說依使動而說。對於所生者令其苦惱故如是說。"於世間"為因有情世間。於此善不善及其異熟執行故為世間。√lok詞根加ṇa後綴。或攝取善等故為世間。√lā詞根加ok後綴。得有情世間。具堅毅持他彼佛因悲憫沉沒輪迴有情慾令解脫輪迴苦,經十萬劫四阿僧祇作極難三十波羅蜜及五大舍而因有情世間經身心輪迴苦之義。"彼"為如是佛。"禮敬"為我禮敬。

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 devāti sammatattā rājāno deviyo rājakumārā ca sammutidevā nāma. Devaloke upapannā upapattidevā nāma. Buddhapaccekabuddhakhīṇāsavā visuddhidevā nāma. Idha pana upapattidevā adhippetā.

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.

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.

Tatiyavandanagāthāvaṇṇanā samattā.

4.

Bāttiṃsatilakkhaṇacitradehaṃ,

Dehajjutiniggatapajjalantaṃ;

Paññādhitisīlaguṇoghavindaṃ,

Vande munimantimajātiyuttaṃ.

我來翻譯這段巴利文： "人天吉祥"為作人天吉祥。此中語義為：引導至地獄即到達故為人,即人類。√ni詞根到達義加aro後綴。聖人類依前生趣道理稱為人。或引導至最上性故為人,意為引導至最上出家。《天宮事注》中說"引導至長者性故為人。即使是兒子兄弟的人也立於母姊長者之父位,何況為夫之其他者。"《清凈道大疏》中說"行進故為人,即男人。如第一界性有情因立於其他界性之上位而行進稱為男人,如是因行進義稱為人。即使是兒子兄弟的人也立於母姊長者之父位,何況其他者之其他者。"故此中雖以總說人,依主要道理取故,應知特指男人。以欲樂、禪、神通、心自在等遊戲故為天。√div詞根加ṇa後綴。或以身莊嚴光輝照耀故為天。天有三種:即世俗天、化生天、清凈天。其中從大眾王時起為世間認可為天故,王、王妃、王子稱為世俗天。生於天界者稱為化生天。佛、辟支佛、漏盡者稱為清凈天。此中意指化生天。 "吉祥"為作吉祥。為"彼"字的修飾語。以此增長眾生一切成就故為吉祥,即佛。√maṅgala詞根增長義加alo後綴。或稱惡為maṅga,以教化所化者斷彼故為吉祥,即佛。maṅga音為前分的√lu詞根加kvi後綴。人與天為人天,彼等之吉祥為人天吉祥,即佛。彼因應受人、天、梵天供養,及因貝、輪、滿瓶、婦、吉、白傘、鉤、旗、吉祥等八世間吉祥中最上最勝故稱為吉祥,故意趣為讚歎佛為人天吉祥。 這是此中略釋。具堅毅為具定,持他為持阿羅漢果或持阿羅漢果白傘,如是彼佛于輪迴、輪迴輪,身即生於身之苦及輪苦,及心即生於心之苦及輪苦,因世間即因世間,經歷即一再存在感受,人天吉祥即作人天吉祥,我禮敬即我禮敬如是彼佛。 第三禮敬偈釋畢。 4. 三十二相莊嚴身, 身光遍照極光耀; 智毅戒德如流滿, 禮敬牟尼最後生。

1. Evaṃ 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.

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 jāto, uṇhīsasīso cāti dvattiṃsavidhāni honti mahāpurisalakkhaṇāni.

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

我來 譯這段巴利文： 4. 如是以第三偈禮敬佛已,今欲以"三十二相莊嚴身"等六功德讚歎而欲禮敬牟尼,故說"三十二相莊嚴身"等偈。此因含ta-ja-ja音節和兩重音,以十一音節為特徵,應知為現起偈。如《韻律論》說:"t-ja-j-ga重音為此現起。"其義為:若每句有t-ja為ta-ja音節和j-ga為ja-ga音節重音及句末重音,此偈稱為現起。此中雖有一重音或二重音,因特徵相同,應知稱為現起偈。其中"三十二相莊嚴身"為以三十二大人相莊嚴具身者。此中三十加二為三十二。二字變為bā音。以此標識應標識佛身故為相。於此善不善增長或增大故為身,即身體。√dih詞根增長或增大義加ṇa後綴。有三十二大人相莊嚴身體者為三十二相莊嚴身,得牟尼。 這是此中三十二大人相自性的略說。善安立足、長足跟、長指、手足柔軟、手足網縵、高踝、鹿脛、立不俯身兩手能撫摩膝、陰藏密覆、金色面板如金色、細滑面板、一一毛、上向毛、身體正直、七處滿、身如獅子前半身、肩間圓滿、如榕樹周圓、頸圓相稱、味中得最上味、獅子頷、四十齒、齒齊、齒密、齒極白、廣長舌、梵音如迦陵頻伽聲、眼極青、牛王睫、眉間生白毫、頂有肉髻,為三十二種大人相。 故《路品相經》說:"諸比丘,何為大人三十二大人相,具足此相大人唯有二趣,不其他。若居家為轉輪王...若出家離俗為阿羅漢、正等正覺者、於世間開顯者。1.此中,諸比丘,大人善安立足。諸比丘,大人善安立足,此為大人大人相。2.複次,諸比丘,大人足下生輪,有千輻、有輪緣、有輪轂,一切相具足。諸比丘,此亦為大人大人相。3.複次,諸比丘,大人長足跟。4.長指。5.手足柔軟。6.手足網縵。7.高踝。8.鹿脛。9.立不俯身兩手能撫摩膝。10.陰藏密覆。11.金色面板如金色。12.細滑面板,因面板細滑塵垢不著身。13.一一毛,一一毛孔生一一毛。14.上向毛,生上向毛,青如涂睫,螺旋右旋。15.身體正直。16.七處滿。17.身如獅子前半身。18.肩間圓滿。

1. nigrodhaparimaṇḍalo hoti, yāvatakvassa byāmo, tāva takvassa 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

我來翻譯這段巴利文： 19.如榕樹周圓,如其展臂量即如其身量。20.頸圓相稱。21.味中得最上味。22.獅子頷。23.四十齒。24.齒齊。25.齒密。26.齒極白。27.廣長舌。28.梵音如迦陵頻伽聲。29.眼極青。30.牛王睫。31.眉間生白毫,白如柔軟綿。諸比丘,大人眉間生白毫,白如柔軟綿,諸比丘,此亦為大人大人相。

1. 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.

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 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.

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 . Atha vā vindaṃ labhitabbaṃ paññādhitisīlaguṇoghaṃ yenāti paññādhitisīlaguṇoghavindo. Tatiyābahubbīhi samāsoyaṃ. Vindānaṃ labhitabbānaṃ paññādhitisīla saṅkhātānaṃ guṇānaṃ samūho atthīti attho. Taṃ.

我來 譯這段巴利文： 32.複次,諸比丘,大人頂有肉髻。諸比丘,大人頂有肉髻,諸比丘,此亦為大人大人相。諸比丘,此即大人三十二大人相。"此等三十二大人相的義后當顯明。 "身光遍照極光耀"為世尊色身所出稱為六色光明的光輝遍照極耀。行進照耀故為光。√ju詞根加ti後綴。出去流出故為出,即光。ni字首√gam詞根加ta後綴。以種種方式照耀故為極耀。此中應說"身出光",為護韻律故詞序顛倒說"身光出"。故應知複合為"從身出光"。從身即色身出去流出光明即光線而極耀者為身光遍照極光耀,得牟尼。因牟尼前身生六色光明攝取八十肘處。後身、右手、左手生六色光明攝取八十肘處。從上發端始一切髮際生孔雀頸色光明于虛空界攝取八十肘處。從下足底生珊瑚色光明于堅地攝取八十肘處,如是周遍八十肘處六色佛光明照耀光閃,如金杖燈出而躍入虛空之焰,如四洲大云出電光而四散之義。故讚歎為"身光遍照極光耀"。 "智毅戒德如流滿"中,"智"為一切智智。"毅"為與禪、道、果相應定。"戒"為不共辟支佛、聖聲聞的極清凈四遍凈戒。"流"為群。"滿"為獲得。以種種方式如自性知或通達一切所知法故為智,即一切智智。pa字首√ñā詞根加a後綴。此以了知為相、通達為相、照明為相,以境照明為味,以不癡為現起,以定為足處。毅字語義如前已說。行為故為戒。正持正住身語業之義。或止息攝持不以身業等不善性散亂故為戒,或以此攝持心故為戒,即四遍凈戒。√sīl詞根加a後綴。此以安立為相,以破惡戒為味或以無過為味,以清凈為現起,以慚愧為足處。德字語義如前已說。於此積聚支分故為流,即群。u字首√han詞根加ṇa後綴。u變o音。han變gha音。《詞燈注》中說"遍行支分故為流。"獲得即得為滿,或已獲得已得故為滿,智及毅及戒及彼德為智毅戒德,彼等之流即群如是,有彼滿即得者為智毅戒德如流滿,即牟尼。或以此獲得應得智毅戒德流故為智毅戒德如流滿。此為第三多財釋。有所得應得稱為智毅戒的德之群之義。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.

Tena vuttaṃ dhammacakkapavattanasutte –

『『Ñāṇañca medassanaṃ udapādi, akuppāme vimutti, ayamantimā jāti, natthidāni punabbhavo』』ti.

Ayaṃ 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.

Catutthavandanagāthāvaṇṇanā samattā.

5.

Pātodayaṃ bāladivākaraṃva,

Majjhe yatīnaṃ lalitaṃ sirīhi;

Puṇṇindusaṅkāsamukhaṃ anejaṃ,

Vandāmi sabbaññumahaṃ munindaṃ.

我來 譯這段巴利文： "禮敬"即我禮敬。"牟尼"即佛。知或確定利與不利故為牟尼,即佛。√mun詞根知義加i後綴。或知兩義故為牟尼,如秤量蘊等世間,世尊知此內蘊彼外等方式的此世義及他世義之義。彼有在家牟尼、出家牟尼、有學牟尼、無學牟尼、獨覺牟尼、牟尼中牟尼等多種。其中在家牟尼為已得果已知教法的居士。出家牟尼為如是出家者。有學牟尼為七有學。無學牟尼為漏盡者。獨覺牟尼為獨覺佛。牟尼中牟尼為正等正覺者。此中意指牟尼中牟尼,彼牟尼。"最後生結合"為與最後終有結合。至終極故為終。√am詞根加ta後綴。m變n音。在終為最後,即終有。生即生起即蘊轉起。或由業生起故為生,得生有。√jan詞根加ti後綴。詞根尾消失。與最後生結合故為最後生結合,即牟尼。因世尊于未來在菩提座以最上道斷盡能生三有結生的一切煩惱,故無未來再有,故說此聖生與最後身結合之義。 故《轉法輪經》說： "我生起智見, 我解脫不動, 此為最後生, 今無有再有。" 這是此中略釋。以三十二相莊嚴身為以三十二大人相莊嚴具色身者,身光遍照極耀為從色身出六色光明遍照耀者,智毅戒德如流滿為得稱為智毅戒諸德之群者,或有應得稱為智毅戒諸德之群者,最後生結合爲與終有或最後身結合的牟尼即佛,我以三門恭敬禮敬。 第四禮敬偈釋畢。 5. 如朝日幼日輪, 修行眾中莊嚴; 面如滿月無動, 禮敬一切智主。

1. 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.

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 karaṃvāti 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.

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 majjhe sahassaraṃsīhi lalati vilāsati, evaṃ muni loke yatīnaṃ bhikkhūnaṃ majjhe bāttiṃsalakkhaṇā sītyānubyañjanachabbaṇṇaraṃsīhi alaṅkatehi sarīrasobhagga pattīhi sampattisirīhi lalati vilāsatīti.

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

Subodhālaṅkāre –

『『Ivādi iva vā tulya, samānanibhasannibhā;

Yathā saṅkāsa tulita, ppakāsa patirūpakā』』tyādi.

我來翻譯這段巴利文： 5. 如是以第四偈禮敬佛已,今欲以"莊嚴"等四功德讚歎而欲禮敬,故說"如朝日"等偈。此因含ta-ta-ja音節和兩重音,以十一音節為特徵,應知為因陀羅金剛偈。如《韻律論》說:"因等為金剛ja-ga。"其義為:若每句有tā兩ta音節和ja-ga為ja-ga音節重音及ga重音者,稱為以因為首的金剛即金剛偈。 其中"朝日"應分析為"朝"和"升"。早晨晨時從東方世界升起之義。早晨從東方世界升起故為朝日,即太陽。朝為前分的√ud詞根上升義加aya,彼朝日。"幼日輪"應分析為"幼日輪如"。幼日輪即如新出幼太陽。此中"幼"為方生年幼童子或幼獸。彼僅以入出息活命非以最上慧命故為幼,即年幼童子。√bal詞根活命義或生命義。以日光照耀故為日。√div詞根加a後綴。或以此消滅黑暗故為日。√dī詞根消滅義加a後綴,加v音。作彼故為日輪,或日即晝或光明者為日輪,即太陽。如幼之日輪為幼日輪。或如幼的日輪為幼日輪,即新升太陽。彼如在空中星宿中以千光華麗之義。 "修行者"為比丘。彼等勤奮努力精進善法故稱為修行者。√yat詞根勤奮義或精進義加i後綴。或止息不善法故稱為修行者。√yam詞根止息義加i後綴。詞根尾消失。彼等修行者。"莊嚴"為華麗。華麗故為莊嚴,即牟尼。√lal詞根華麗義加ta後綴。彼。"以莊嚴"為以世尊身份得妙美的莊嚴,或以三十二相八十隨好六色光明稱為成就莊嚴。依止作福故為莊嚴。√si詞根親近義加ra後綴及表示陰性的ī後綴。或為作福者親近故為莊嚴,即成就。《根本疏》中說"莊嚴為智慧福德的同義語。"于修行者比丘中以莊嚴莊嚴為關聯。此中即說此義,如朝時升起的太陽在空中星宿中以千光華麗,如是牟尼於世間修行者比丘中以三十二相八十隨好六色光明莊嚴的身得妙美成就莊嚴而莊嚴。 "面如滿月"為具有如滿月之面。如月自黑半初一日始日日減少,牟尼之面容不如是減少。世尊之面常如圓滿月輪無減而光耀,故以滿字區別而讚歎為"面如滿月"。以十六分充滿故為滿。√pūr詞根加ta後綴,ta變ṇṇa音。主宰星宿故為月,√id詞根自在義加u後綴。充滿圓滿月為滿月,即月。"如"為相似。因"如"字為表譬喻不變詞。如說于《善覺莊嚴論》:"如等、如或、等、同、似、類、如、似、顯、像"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.

Anejanti nittaṇhaṃ. Lābhālābhādiṃ paṭicca ejati kampatīti ejā, taṇhā. Ejadhātu kampane a, natthi ejā yassāti anejo, munindo. Vuttañhi mahāniddesapāḷiyaṃ 『『lābhālābha yasāyasa nindāninda sukhadukkhehi na iñjatīti anejo, bhagavā labbhatī』』ti.

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.

Sabbaññūti ca kamasabbaññū, sakiṃ sabbaññū, satatasabbaññū, satti sabbaññū, ñātasabbaññū cāti pañcavidhā hoti sabbaññū. Tattha yathākkamaṃ sabbaṃ jānanadhammo kamasabbaññū nāma. Ekāvajjanena javanavārena 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.

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

我來 譯這段巴利文： 以面容光耀故為面,即面容。√mukh詞根加a後綴。有如滿月般相似面容者為面如滿月,即牟尼主。彼。牟尼主如滿月以千光莊嚴,于比丘中以三十二大人相八十隨好莊嚴及周遍一尋光明,如纏繞、雙雙、叢叢而出的稱為密佛光明莊嚴具莊嚴面容之義。故讚歎為"面如滿月"。 "無動"為無愛。對得失等搖動震動故為動,即愛。√ej詞根震動義加a後綴,無動者為無動,即牟尼主。如《大義釋》說:"因得失、稱譏、譭譽、樂苦不動搖故為無動,得世尊。" "一切智"為通達一切所知法。以行、變異、相、涅槃、施設五種一切所知法以戒知通達故為一切智,即牟尼主。sabba字為前分的√ñā詞根加rū後綴。此中一切有為法稱為行,因為由各自諸緣所造作。二表色及輕等三為變異,因由四大種造作異相。因二表色依次為心生風界、心生地界的殊勝德性,輕等三為心、業、食所生色的殊勝德性。觸等法以觸等為相及地界等以堅等為相,心以了別所緣為相,涅槃以寂靜為相,色以變壞為相,名以傾向為相,及無常等三相和生等四相色為相,因為以此標識應標識諸法。無為界涅槃,因說縫為愛,從彼出故。虛空色及女人男人等瓶布等一切言說義為施設,因以種種方式令知。此中行及涅槃為勝義法。于變異等中,變異相因為是施設差別故別說。應知除此二外虛空色及一切言說義說為施設。《傳記注》中說"知一切過去等差別如手中庵摩羅果故為一切智。" "一切智"有次第一切智、一時一切智、恒一切智、力一切智、智一切智五種。其中依次知一切法稱為次第一切智。以一轉向速行了知應知四諦法稱為一時一切智。知眼識等決定所緣性稱為恒一切智。能一時知一切法稱為力一切智。知應由轉向了知一切法稱為智一切智。其中一時一切智、力一切智二法唯是道智。餘者為一切智智。彼一切智。 "牟尼主"中牟尼字義如前已說。牟尼之主為自在即牟尼主,我禮敬彼牟尼主為關聯。

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.

Pañcamavandanagāthāvaṇṇanā samattā.

6.

Upetapuñño varabodhimūle,

Sasenamāraṃ sugato jinitvā;

Abojjhi bodhiṃ aruṇodayamhi,

Namāmi taṃ mārajinaṃ abhaṅgaṃ.

我來將這段巴利文直譯成中文： 這是其中的簡要解釋。清晨之光好似初升的太陽，如同新生太陽般的青年，在比丘僧眾中間，以三十二大人相和八十種隨形好等莊嚴而優雅莊重，面如滿月般圓滿光潔，無有執著，不為世法所動搖，通曉一切諸法的佛陀聖者，我以三門恭敬禮敬。 第五禮敬偈頌註釋完畢。 6 具足福德在菩提樹下， 善逝降伏魔羅及軍眾； 黎明時分證悟菩提果， 我今頂禮不壞勝魔者。 註：我已將譯文按照原文的詩歌對仗形式進行了處理。其中"varabodhimūle"（殊勝菩提樹下）中的菩提樹，位於現今的印度比哈爾邦菩提伽耶（Bodh Gaya）。這裡的翻譯嚴格遵循了原文的字面含義，沒有進行任何省略或意譯。

1. Evaṃ pañcamagāthāya munindaṃ vanditvā idāni mārajinaguṇena thomitvā vanditukāmo upetapuñño tyādigāthamāha. Ayaṃ pana ja ta ja gaṇa dvigaruyuttattā ekādasakkharehi lakkhitā upendavajirāgāthāti daṭṭhabbā. Vuttañhi vuttodaye 『『upādikā 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.

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.

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 . 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.

我來將這段巴利文直譯成中文： 6 如此以第五偈頌禮敬牟尼王后，現在想要以降魔功德讚歎禮敬而說"具足福德"等偈頌。這首偈頌因為具有ja、ta、ja等音步和兩個重音，應當被視為具有十一個音節的優陀羅跋折羅體(Upendavajira)偈頌。如《韻律論》中所說："以upa開頭的，具有ja、ta、ja、ga、go的，即是（優陀羅跋折羅體）。"其含義是，若每一句都有ja音步、ta音步、ja音步、重音和go重音，這樣的偈頌就是以upa為開頭的因陀羅跋折羅體。 具足福德的善逝，在殊勝菩提樹下，降伏魔羅及其軍眾，于黎明時分證悟菩提，我禮敬那不可摧毀的降魔者善逝，這是句子的關聯。其中"具足福德"指圓滿具足佈施、持戒等波羅蜜功德，或具備佈施、持戒等波羅蜜功德。以佈施、持戒等波羅蜜功德而具足、圓滿、成就、獲得、圓滿具備的意思。這裡詞義解釋是：趣向、圓滿而行進、運作為"具足"，福德。"具"字根表示行進義，加ta後綴。凈化造作者為"福"，得波羅蜜福德。"凈"字根表示喜悅或清凈義，加ṇyo後綴，其ṇyo變為ño。其中"凈化造作者"是指通過反覆生起使自心相續，以及通過產生殊勝色法而凈化所依的色法相續，令其喜悅或清凈的意思。這是《無礙解道》註釋書中所說。或者說福德是滿足意願，"滿"字根加ṇya後綴。造作福德者能滿足其意願之義。 或者說，福德是能生起應受尊敬的存在。這是表示所生的接尾詞。"尊敬"語根加ṇya後綴。造作福德者，能引生值得尊敬的存在之義。因此《遣除愚癡》註釋書說："因為凈化造作者，滿足其意願，並生起應受尊敬的存在，故稱為福。"根本復注中說："'凈化'是指以利益意樂造作福德，使之清凈離於非福果報和痛苦污染，由於完成此事而滿足造作者的意願為'福'。應知依據詞源學規則，福德具有滿足和生起可尊敬性的含義。"《清凈道論大復注》中也說："因為凈化自相續，使之遠離非福果報和痛苦污染，故稱為福德。以利樂意樂造作福德，由於完成此事而滿足造作者的意願，或者說能生起應受尊敬的存在，故稱為福德。如是應知依據詞源學方法，福德具有滿足和生起可尊敬性的含義。"具足、圓滿福德、波羅蜜福德者為"具足福德"，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.

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 . Jinitvāti pade kammaṃ. Upetapuñño yo sugatoti sambandho. Sugatasaddassa attho heṭṭhā vuttoyeva.

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.

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.

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 vipassanaṃ vaḍḍhetvā maggapaṭipāṭiyā adhigatena catutthamaggañāṇena sabbakilese khepetvā yadā aruṇo uggamissati, tadā sabbaññutañāṇādisabba buddhaguṇe paṭivijjhi adhigamīti vuttaṃ hoti.

我來將這段巴利文直譯成中文： 殊勝菩提樹下，是指在最殊勝的菩提樹附近。其中"殊勝"是指應當選擇、期望、希求的。關於"菩提樹下"，這裡"菩提"可以指樹木、道路、一切智智和涅槃。在"在菩提樹下初次證悟"和"在菩提與伽耶之間"等處，指的是樹木。"菩提即是四道中的智慧"等處，指的是聖道。"獲得殊勝廣大智慧的菩提"等處，指的是一切智智。"到達無死、無為的菩提"等處，菩提指的是涅槃。這裡則是指菩提樹。這些詞的含義是：因為在此覺悟、已覺悟、將覺悟四聖諦和一切所知法，故稱為菩提，即菩提樹。"覺悟"字根加ṇi後綴。覺悟四諦故為菩提，即聖道。覺悟一切所知法故為菩提，即一切智智。應由聖者覺悟故為菩提，即是涅槃。殊勝、最上的菩提樹為殊勝菩提，其根部、附近為殊勝菩提樹下，在那裡。 "魔羅及軍眾"是指與軍隊俱在的魔王。其中"軍隊"是指束縛，"束縛"字根加yu後綴。與之俱在故稱"有軍"，即魔王。令眾生趨向非義，以摧毀功德而殺害眾生，故稱為魔。"死"字根加ṇa後綴。或說因摧毀眾生的善法故稱為魔。有軍且為魔，即是魔羅及軍眾，指魔王。這是"降伏"一詞的受詞。"具足福德的善逝"是詞句的關聯。"善逝"的含義如前所述。 "降伏"是指在毗舍佉月圓日成佛之日，在太陽未落時，以波羅蜜福德之力而戰勝。"證悟"是指通達、證得。"菩提"是指無上正等正覺，即阿羅漢道和一切智智。因為一切智智是以道智為基礎，道智是以一切智智為基礎，這二者都稱為菩提。那菩提。 "黎明時分"是aruṇa和udaya的複合詞。意為明相出現之時。其中"明相"是指向四方放光而執行。"明"字根表示行進義，加ṇa後綴，ā變短音，加r音，n變ṇ。指太陽升起之前升起的光芒稱為明相。如《增支部》十集所說："諸比丘，太陽升起時，明相的出現是其前兆、先導。同樣地，諸比丘，對於諸善法，正見是其前兆、先導。"關於這點，《名義集》中說："在太陽升起之前，升起的光芒稱為明相。"《名義集註》中則說："因具有明相之色而執行故稱明相。"升起、上升爲"升"，即太陽。"升"字根加a後綴。升起的太陽的明相光芒為明相升起。在那明相升起之時。與"證悟菩提"相連。 世尊在毗舍佉月圓日，太陽未落時擊退魔軍，被落在袈裟上的菩提樹花如同紅寶石新芽般供養著，于夜初分隨念宿住，中分清凈天眼，後分思惟緣起的順逆，生起入出息第四禪，以此為基礎，增長名為大金剛智的觀智，依次證得四道智斷盡一切煩惱，當明相將升起時，通達、證得一切智智等一切佛德，這是其意趣。

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.

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 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 –

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

Upasussatu nisesaṃ, sarīre maṃsalohita』』nti.

我來將這段巴利文直譯成中文： "降魔者"是指戰勝五魔者。因為戰勝、已戰勝、將戰勝天子魔、煩惱魔、行魔、蘊魔、死魔等五魔，故稱降魔者，即善逝。已戰勝天子魔、煩惱魔、行魔三魔，必將戰勝蘊魔、死魔二魔的意思。若如此，為何說"已勝"？因為必定無誤地戰勝之故。"不可摧毀"是指魔羅及其軍眾不能摧毀破壞，或任何人都不能摧毀破壞。這裡的詞義是：任何魔不能摧毀，或不被其摧毀破壞，故稱不可摧毀，即善逝。"不"字字首加"破壞"字根加ta後綴，其字根末尾轉為ga音。或者說能摧毀破壞為"破壞"，即魔羅或任何人。無有能摧毀者（魔羅或任何人）故為不可摧毀，即善逝。那不可摧毀者。"彼"指善逝。我禮敬那降魔、不可摧毀的善逝，這是句子的關聯。 關於這首偈頌，應當依據《一集本生經注》和《譬喻經注》所說的方式，為聽眾廣學的目的而簡要了解佛陀降魔等事。菩薩享受大富貴后，對已到手的轉輪王位如唾液團般毫不留戀地捨棄，在二十九歲時阿沙荼月圓之日，于北阿沙荼星宿相應時分，作大出離，在阿諾瑪河（現今尼泊爾境內）岸邊接受伽提迦羅梵天所獻的象徵阿羅漢的八資具，穿著后成為沙門，修行六年苦行，在尼拘律樹下，色那村（現今尼泊爾藍毗尼附近）的色那居士之女須阇多以價值十萬的金缽供養的一切少水乳糜，量如一棵直立的多羅樹果實，共四十九口，食用后，傍晚時分經由諸天裝飾的道路向菩提樹走去，中途從名為蘇地亞的割草者處獲得八把吉祥草，登上菩提道場，了知"這是一切佛陀不捨離的、不動搖的、斷除煩惱的場所"后，持草端搖動。立刻形成十四肘寬的座墊。那些草也以如是形狀鋪展、安住。即使最熟練的畫師或編織工也不能畫出如此形態。菩薩背靠菩提樹幹，面向東方，以堅定心意： "任讓皮、筋與骨頭，都乾枯萎縮； 任讓身上血與肉，完全乾涸盡。"

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 āvudhaṃ na gaṇhiṃsu. Nānappakāravaṇṇā nānappakāra mukhā hutvā mahāsattaṃ ajjhottharamānā āgamaṃsu.

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.

我來將這段巴利文直譯成中文： "在未證得正等正覺之前，我不會破壞這跏趺坐"，以此決心而坐，即使百道閃電落下也不會破壞的跏趺坐。那時，天子魔羅想："悉達多太子想要超越我的勢力範圍，現在我不讓他超越"，便往魔軍處去，告知此事，令吹響名為魔羅號角的號角，帶領魔軍出發。那魔軍在魔羅前方十二由旬，右方和左方各十二由旬，後方延伸至輪圍山邊界而立，高達九由旬。其喧囂之聲從千由旬遠處就能聽見，如同大地雷鳴之聲。於是天子魔羅騎上名為山環的一百五十由旬高的大象，化現千臂，持各種武器。其餘魔眾中沒有兩人持相同的武器，現出種種顏色、種種面貌，向大士壓迫而來。 但是十千世界的諸天神則站立稱頌大士。帝釋天王站立吹響勝利最上螺，據說那螺長二千肘，吹一口氣能發聲四個月才止息。大黑龍王站立以百餘偈頌讚嘆。大梵天王站立擎持白傘。但當魔軍接近菩提道場時，他們當中沒有一個能夠站立，都從所在之處逃走。名為黑龍的龍王潛入地下，往五百由旬遠的曼提拉迦龍宮，雙手掩面而臥。帝釋天王將勝利最上螺揹負在背上，站在世界邊際。大梵天王執傘一角回到梵天界。沒有一位天神能夠站立。大士獨自安坐。魔羅對其眷屬說："孩子們，沒有人能比得上凈飯王之子悉達多，我們不能與他正面交戰，要從背後進攻。"大士觀察三方，見諸天神都已逃離而空無一人。又見北方魔軍壓迫而來，思維："這許多人專為我一人而作如此大努力，在此處我沒有母親、父親、兄弟或任何親屬，但這十波羅蜜長久以來如同我的兒子眷屬，因此我應當以波羅蜜為盾牌，以波羅蜜為武器擊打，我應當摧毀這支軍隊。"於是安坐思惟十波羅蜜。

Atha 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 samuṭṭhāpesi. Taṃ caturaṅgasamannāgataṃ andhakāraṃ viya mahātamaṃ hutvā bodhisattaṃ patvā sūriyappabhā vihataṃ viya antaradhāyati.

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.

我來將這段巴利文直譯成中文： 於是天子魔羅想："我要用這個方法使悉達多逃走"，便興起風輪。剎那間，東方猛風興起，能夠摧毀半由旬、一由旬、二由旬、三由旬高的山峰，能使森林、灌木、樹木連根拔起，能將周圍村鎮碾為粉末，但因大士福德力的大威力，到達菩薩處連袈裟的一角都不能動搖。然後他想"要用水淹沒殺死他"，便興起大雨。由其威力，上方百層千層等雲層興起降雨。雨勢衝擊使大地裂開。大雨雲從樹林上方而來，卻不能使大士袈裟沾濕一滴。然後興起石雨。巨大的山峰冒煙燃燒，從空中而來，到達菩薩足下變成天界花鬘。然後興起武器雨。單刃雙刃劍、矛、銳箭等冒煙燃燒，從空中而來，到達菩薩處變成天界之花。然後興起炭火雨。如紫金樹花色的炭火從空中而來，在菩薩足下變成天界之花散落。然後興起熱灰雨。極熱如火色的灰從空中而來，落在菩薩足下變成天界旃檀粉。然後興起細沙雨。極細的沙粒冒煙燃燒，從空中而來，落在菩薩足下變成天界之花。然後興起泥漿雨。那泥漿雨冒煙燃燒，從空中而來，落在菩薩足下變成天界香膏。然後想"我要以此恐嚇使悉達多逃走"而興起黑暗。那具足四支的黑暗如大暗夜，到達菩薩處如被日光碟機散般消失。 如此魔羅以這九種風雨、石雨、武器雨、炭火雨、熱灰雨、細沙雨、泥漿雨、黑暗雨不能使菩薩逃走，於是命令眷屬："喂，你們為什麼站著？抓住這悉達多太子！殺死他！使他逃走！"自己也騎在山環象的背上，手持輪形武器接近菩薩說："悉達多，從這跏趺坐起來！這不屬於你，只屬於我。"大士聽聞其言后說道："魔羅，你沒有圓滿十波羅蜜，沒有近波羅蜜，沒有究竟波羅蜜，也沒有行五大舍，沒有行親族利益，沒有行世間利益，沒有行佛陀利益，這一切都是由我圓滿，因此這跏趺坐不屬於你，只屬於我。"魔羅憤怒，不能忍受怒氣，向大士投擲輪形武器。當他思惟十波羅蜜時，它在上空變成花蓋而住。據說這鋒利的輪形武器在其他時候被憤怒的他投擲時，能如切割竹筍般切斷整塊石柱。現在當它變成花蓋住立時，其餘魔眾想："現在他會從跏趺坐起來逃走"，便投擲巨大的山峰。當大士思惟波羅蜜時，這些也變成花球落在地上。

Devatā cakkavāḷamukhavaṭṭiyaṃ ṭhitā gīvaṃ pasāretvā sīsaṃ ukkhipitvā 『『naṭṭho vata bho siddhatthakumārassa rūpaggappatto attabhāvo, kiṃ nu kho karissatī』』ti olokenti. Tato 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.

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 –

『『Jayo hi buddhassa sirīmato ayaṃ,

Mārassa ca pāpimato parājayo;

Ugghosisuṃ bodhimaṇḍe pamoditā,

Jayaṃ tadā nāgagaṇā mahesino.

Jayo hi buddhassa sirīmato ayaṃ,

Mārassa ca pāpimato parājayo;

Ugghosisuṃ bodhimaṇḍe pamoditā,

Jayaṃ tadā supaṇṇasaṅghā mahesino.

Jayo hi buddhassa sirīmato ayaṃ,

Mārassa ca pāpimato parājayo;

Ugghosisuṃ bodhimaṇḍe pamoditā,

Jayaṃ tadā devagaṇā mahesino.

Jayo hi buddhassa sirīmato ayaṃ,

Mārassa ca pāpimato parājayo;

Ugghosisuṃ bodhimaṇḍe pamoditā,

Jayaṃ tadā brahmagaṇāpi tādino』』ti.

我來將這段巴利文直譯成中文： 諸天神站在世界邊際，伸長脖子抬起頭來觀看："唉，悉達多太子具足最勝色身卻要遭難了，他將如何呢？"於是大士對著站立的魔羅說："對於已圓滿波羅蜜的菩薩們，在證悟之日所得的跏趺坐只屬於我"，又問："魔羅，對於你佈施的證人是誰？"魔羅說"這麼多人都是證人"，向魔軍伸手。那一刻，魔眾"我是證人！我是證人！"的喊聲如同大地雷鳴之聲。然後魔羅對大士說："悉達多，對於你佈施的證人是誰？"大士說："對於你的佈施，有情眾生是證人。但對於我，在此處沒有有情的證人。且不說我其他生中所施之物，單在我作為毗山多（Vessantara）時所作的七個七大布施，無情的堅固大地也是證人。"說著從袈裟衣襟中伸出右手，指向大地說："對於我作為毗山多時的七個七大布施，你是否作證？"大地以千聲、十萬聲"我是你佈施的證人"的吼聲迴應，彷彿要壓倒魔軍。 當大士思惟"你悉達多所作的大布施，是最殊勝的佈施"的毗山多佈施時，那一百五十由旬高的山環象跪倒在地。魔眾向四面八方逃散，沒有兩人同走一條路的。他們丟下頭飾和衣飾，從所在之處向四面八方逃散。然後天眾見魔軍逃散，說："魔羅失敗了，悉達多太子勝利了。我們要舉行勝利慶祝。"於是龍眾向龍眾，金翅鳥眾向金翅鳥眾，天神眾向天神眾，梵天眾向梵天眾傳達訊息，手持香花等來到大士的菩提座前。當他們來到時： "這是具德佛陀的勝利， 邪惡魔羅的失敗； 龍眾歡喜于菩提場， 慶賀大仙之勝利。 這是具德佛陀的勝利， 邪惡魔羅的失敗； 金翅鳥眾歡喜于菩提場， 慶賀大仙之勝利。 這是具德佛陀的勝利， 邪惡魔羅的失敗； 天眾歡喜于菩提場， 慶賀大仙之勝利。 這是具德佛陀的勝利， 邪惡魔羅的失敗； 梵天眾歡喜于菩提場， 慶賀如是者之勝利。"

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 paṭivijjhīti vuttaṃ hoti. Idha pana vuttāvasesaṃ tāsu ca oloketvā gahetabbanti.

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.

Chaṭṭhamavandanagāthāvaṇṇanā samattā.

7.

Rāgādi chedāmalañāṇakhaggaṃ,

Satīsamaññāphalakābhigāhaṃ;

Sīloghalaṅkāravibhūsitaṃ taṃ,

Namāmibhiññāvaramiddhupetaṃ.

這是完整的巴利文直譯： 在其餘的一萬個世界裡，天神們以花環、香料和涂香來供養，誦唸各種讚頌詞而站立。就這樣，在太陽尚未落山時，偉大的聖者擊退魔軍，被落在袈裟上的菩提樹新芽如同紅珊瑚嫩葉般供養著。在初夜時分憶念宿命智，在中夜時分清凈天眼，在後夜時分深入緣起智。然後，當他以流轉和還滅的方式，依順序和逆序思維十二緣起支時，以水為邊際的一萬個世界震動了十二次。據說，偉大的聖者使一萬個世界震動后，在黎明升起時證得一切智智。這裡所說的其餘部分，應當參考那些經典來理解。 這裡是簡要解釋：具足功德者，即具有佈施等波羅蜜功德，或以佈施等波羅蜜功德圓滿者。他在殊勝的菩提樹下，即最高菩提樹的附近，以波羅蜜功德之力戰勝了率領軍隊的魔王。在毗舍浮月圓日黎明升起時，證得菩提，即證悟阿羅漢道智和一切智智。我禮敬那位善逝，他是魔軍的征服者，任何帶領軍隊的魔王都無法摧毀他。 第六禮敬偈頌註釋完畢。 第七. 我禮敬具足殊勝神通與威力的佛陀， 他持斷除貪慾等煩惱的清凈智劍， 執持正念與正知之盾， 以戒行莊嚴作為裝飾。

1. 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.

Tattha 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.

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 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.

這是完整的直譯： 第七 這樣在第六偈頌禮敬善逝之後，現在想要以阿羅漢道智等四種功德讚歎禮敬而說"貪慾等"等偈頌。這首偈頌應當被視為因具有因陀羅跋折羅和烏邊陀羅跋折羅兩種韻律特徵的混合，故以十一音節為特徵的優波阇提偈。正如《韻律論》中所說："若前述特徵相鄰諸足混合，那些即為優波阇提。"其意為：若具有在前面所說的因陀羅跋折羅和烏邊陀羅跋折羅偈頌特徵的諸足混合，那些韻律即稱為優波阇提。 其中"斷除貪慾等清凈智劍"，這裡應分為"斷除貪慾"和"清凈智劍"。意為能斬斷貪慾等煩惱、遠離垢穢的阿羅漢道智之劍。這裡詞義解釋如下：對色等生起貪著即是貪。"染"詞根表示貪慾，加後綴"ṇa"。以貪為首的即是貪等，指煩惱。能斬斷它們即是斷除貪慾，指阿羅漢道智。持守惡趣即是垢，指貪等。或者說，由此污染即是垢。"垢"詞根表示污染，加後綴"a"。遠離垢穢即是清凈，指智慧。能知曉通達四聖諦即是智，指阿羅漢道智。斷除貪慾且清凈的智即是斷除貪慾清凈智。能砍斷樹等的即是劍，指世俗之劍。如同劍一般即是劍，指智慧。具有斷除貪慾清凈智之劍的即是斷除貪慾清凈智劍，指佛陀。意為具足能斬斷貪慾等煩惱、遠離垢穢的最上道智之劍。那個。 "執持正念正知之盾"，這裡應分為"正念正知之盾"和"執持"。意為牢固把握正念之名的盾牌。這裡詞義解釋如下：憶念即是念，由此相應諸法得以憶念，或說能憶念即是念。源自"憶念"詞根。或者說，傷害放逸即是念，指正念。源自表示傷害義的"憶念"詞根。由此正確了知即是正知，念之正知即是正念正知。能防護刀劍等武器即是盾，指盾牌。"防護"詞根加後綴"ṇvu"。牢固把握正念正知之盾的即是執持正念正知之盾，指佛陀。正如盾牌能在戰場上防護刀劍等武器，正念防護也能阻止色等境界通過眼等門而入。因此說世尊持守正念法，因為它能防護一切不善法，有益於一切善法，成就一切事。如說："任何善法，皆以不放逸為根本，彙集于不放逸，不放逸被稱為這些法中最上。"又說："諸比丘，我說正念於一切處都有用處。"

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 –

『『Samūho gaṇasaṅghātā, samudāyo ca sañcayo;

Sandoho nivaho ogho, visaro nikaro cayo』』tyādi.

Avahanati gacchati pavattati avayavaṃ etthāti ogho, samūho. Avapubbahanadhātu gatimhi ṇo. Avassa o, hanassa gho. Abhidhānappadīpikāṭīkāyaṃ pana 『『avayavaṃ katvā 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.

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 iddhiyā upeto samupeto samannāgatoti abhiññāvaramiddhupeto, buddho. Taṃ abhiññāvaramiddhupetaṃ. Taṃ buddhaṃ ahaṃ namāmīti sambandho.

這是完整的直譯： "以戒行之流莊嚴裝飾"，這裡應分為"戒行之流"、"莊嚴"和"裝飾"。意為以清凈戒行集合所稱的莊嚴而裝飾。其中戒指出世間戒。其含義如前所述。這戒有四種：思戒、心所戒、防護戒和不違犯戒。其中思戒是指遠離殺生等或圓滿行持時的思心所。心所戒是指遠離殺生等時的離心所。防護戒中的防護有五種：別解脫防護、念防護、智防護、忍防護和精進防護，這一切都稱為防護戒。不違犯戒是指已受持戒者在身語上不違犯。如《無礙解道》中說："什麼是戒？思是戒，心所是戒，防護是戒，不違犯是戒。"這裡不是指不違犯戒。為什麼？因為世尊沒有受持學處。諸佛確實沒有所謂的學處。流即是集合。流字表示集合義。因此《名義燈論》中說： "集合、群、聚集、 積聚與堆集、 流、散、群、積。"等 流向、進行、運作于支分中即是流，即集合。av字首加han詞根表示行走義，加後綴ṇo。av變成o，han變成gha。而在《名義燈論注》中說："使支分執行遍滿即是流。"戒的集合即是戒流。莊嚴即是裝飾。能使具足者莊嚴即是莊嚴，指戒。alaṃ與kara詞根結合加後綴ṇo。戒流即是莊嚴，稱為戒流莊嚴，以此裝飾即是以戒流莊嚴裝飾，指佛陀。他以其他人所不共的出世間戒莊嚴而裝飾，而不是以袈裟等裝飾的意思。因為沒有任何裝飾能與戒行的裝飾相比。那以戒流莊嚴裝飾的。 "我禮敬具足殊勝神通威力"，這裡應分為"我禮敬"、"殊勝神通"和"具足威力"。其中"我禮敬"即我頂禮。"具足殊勝神通威力"意為具足稱為殊勝神通的威力。特殊地了知即是神通，指六種智。這六種是：神變智、天耳智、他心智、宿命隨念智、死生智和漏盡智。其中神變智是指依"一身成多身"等方式生起的神變智。天耳智是指以能知遠近等差別聲音為所緣的天耳界智。他心智是指了知他有情心識的智。宿命隨念智是指在自相續中隨憶過去世所住以及所經歷的蘊等的念相應智。死生智是指了知有情死亡和投生的智。這裡註釋書在死生智處說是天眼智，因為它能成就此智。漏盡智是指了知諸諦的阿羅漢道智。殊勝即最上。威力即成就、圓滿。或說成就、圓滿即是威力，源自idha詞根。具足稱為殊勝神通的威力，即完全具足稱為神通的殊勝威力即是具足殊勝神通威力，指佛陀。那具足殊勝神通威力的。我禮敬那佛陀，這是句子的關聯。

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.

Sattamavandanagāthāvaṇṇanā samattā.

8.

Dayālayaṃ sabbadhi dukkaraṃ karaṃ,

Bhavaṇṇavātikkamamaggataṃ gataṃ;

Tilokanāthaṃ susamāhitaṃ hitaṃ,

Samantacakkhuṃ paṇamāmi taṃmitaṃ.

這是完整的直譯： 這裡是簡要解釋：我禮敬那佛陀，他具有能斷除貪慾等煩惱、遠離垢穢的阿羅漢道智之劍；牢固執持名為正念的盾牌；以稱為戒行集聚的莊嚴而裝飾；具足稱為殊勝的最上神通威力。 第七禮敬偈頌註釋完畢。 第八 我頂禮他具慈悲本性且行難行， 已超越輪迴大海得至道果， 三界之主寂靜安住利益， 普眼具足圓滿無量功德。

1. 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.

Tattha dayālayanti mahākaruṇāya ca, mettāya ca ādhāraṃ. Dayāsaddo hi karuṇāya ca, mettāya ca vattati. Adayāpannoti ettha hi karuṇāya vattati. Nikkaruṇikataṃ 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.

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 , tasmā dayālayanti thometīti vuttaṃ hoti. Vuttañhetaṃ apadānapāḷiyaṃ –

『『Vadhake devadatte ca, core aṅgulimālake;

Dhanapāle rāhule ca, samacitto mahāmunī』』ti.

這是完整的直譯： 第八 這樣在第七偈頌禮敬佛陀之後，現在想要以大悲等九種功德讚歎禮敬而說"具慈悲"等偈頌。這首偈頌應當被視為因具有ja、ta、ja、ra等音節組，故以十二音節為特徵、具四句末押韻的婆廈他體偈頌。正如《韻律論》中所說："論說此婆廈他由ja和ja、ra組成。"其意為：聖賢們說，若每一句中有ja音節組和ja、ra音節組，這種韻律稱為婆廈他偈。 其中"具慈悲"指大悲和慈愛的所依處。因為"慈"字可用於悲和慈。如"無慈者"中指悲，意為達到無悲心的狀態。"有慈者"中指慈，意為達到慈心的狀態。這裡兩者都適用。因此"慈"字應作詞形單數。這裡的詞義應如此理解：損害具悲者即是慈，指大悲。"損害"詞根加後綴"a"。意為只要悲心未達到如所期望的利他成就，就會損害具悲者。或說損害、除去他人痛苦即是慈。或者說，由此善人捨棄自樂而取辛勞即是慈；由此攝受惡人即是慈；或說菩薩們由此把握正等菩提即是慈。意為菩薩們在發大愿求取佛果時，即使已得最上果位也捨棄，因大悲欲從輪迴大海中救拔眾生，承受無量輪迴之苦，並在最後一世與證得涅槃一起獲得具足無量功德的一切智。由此給予眾生無畏即是慈，指慈愛。"給予"詞根加後綴"a"。慈平等趣向眾生而無分別即是慈。如水以寒性平等遍及一切眾生並沖洗塵垢，慈愛也不分善惡而平等趣向。 另一解釋：由此守護眾生，或自行悲憫，或僅是悲憫即是慈，指悲和慈。以此為所依即是具慈，指佛陀。因為世尊對提婆達多等敵對眾生和非敵對眾生，以及親生子羅睺羅，常以利益意樂而住于大悲與慈愛中，所以說讚歎他為具慈。如《譬喻經》中說： "對殺害者提婆達多， 盜賊指鬘， 狂象(護財)與羅睺羅， 大牟尼心平等。"

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.

Bhavaṇṇavātikkamamaggatanti 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.

這是完整的直譯： "一切處"指在一切生身中。意為從發大愿求取佛果開始的一切生身中。"難行"指難以做到的五大舍施等行為，稱為難行，指五大舍施等行為。這裡五大舍施是：財物舍施、身體舍施、子女舍施、妻子舍施和生命舍施等五種。其中舍施象馬奴婢等有情財物或珍珠寶石金銀等無情財物稱為財物舍施。舍施手足眼耳鼻等身體部分稱為身體舍施。舍施兒子和女兒稱為子女舍施。舍施妻子稱為妻子舍施。舍施與生命根相系的身體稱為生命舍施。雖然財物舍施等包含在佈施波羅蜜中，但爲了顯示特殊的舍施和極其難行的性質，故另外列為大舍施。而在《大本經注》中說："身體舍施、眼目舍施、自我舍施、王位舍施、妻兒舍施，這是五大舍施。其中雖然身體舍施等也都是佈施波羅蜜，但爲了顯示特殊的舍施和極其難行的性質，故另外列舉大舍施。正因如此，除了身體舍施外還另外列舉眼目舍施。雖然舍施性質相同，但還是列舉了王位舍施和妻兒舍施。"那難行。這是"行"的受詞。行即正在行持，能行即是行者，指佛陀。那個。 "已超越輪迴大海得至"，這裡應分為"輪迴"、"大海"、"超越"和"得至"。"超越輪迴大海"指已超越稱為欲有、色有、無色有的大海。有情存在其中即是有。水稱為aṇṇa。有水在其中即是aṇṇava，指大海。稱為輪迴的大海即是輪迴大海，指大海。如同三種有被許多波浪等危險所充滿，被許多生老死等苦難所充滿，因此稱為輪迴大海。已超越、已度過它即是超越輪迴大海，指佛陀。因為在深廣的大海水聚中，水不間斷地流動，如同在稱為三有的輪迴中，對於不斷生死輪迴的一千五百煩惱，因在菩提座上以阿羅漢道智完全摧毀，所以在三有中沒有再生。因此說適合讚歎佛陀為超越輪迴大海。那超越輪迴大海的。

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 vā catuppadā vā bahuppadā vā, tathāgato tesaṃ aggamakkhāyatī』』ti. Aggassa bhāvo aggataṃ. Taṃ pana gatantietassa kammapadaṃ. Gatanti pattaṃ, pāpuṇantanti attho.

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.

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 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.

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.

這是完整的直譯： "得至"指一切眾生中的最上位。這裡"最上"字可見於開始、頂端、部分、最勝等義。如在"從今日起歸依"等句中表示開始；在"以指尖觸控指尖"等句中表示頂端；在"我允許比丘們以精舍或僧房分配"等句中表示部分；在"我是世間最上"等句中表示最勝。這裡也應當如此理解。趣向天人中的最上位即是最上，指佛陀。意為因無與倫比、功德殊勝、無等同而稱為最上最勝。或者說，世尊因難得出現、是稀有人、能帶來眾生利樂、無二無伴等而稱為世間最上最勝。如《增支部》中說："諸比丘，凡是眾生，無足的、兩足的、四足的、多足的，如來被稱為其中最上。"最上的狀態即是最上性。這是"得至"的受詞。得至即達到、證得的意思。 "三界之主"指欲界、色界、無色界三界的皈依處。這裡"世界"的含義如前所述。三個世界即是三界。"主"字依已生和未生分為兩種。其中未生的"主"字依約定表示皈依處義。如註釋中說："約定語言真實，因世間共許。"三界之主、皈依即是三界之主，指佛陀。意為世尊因具足以斷除一切不利為先導、致力於完成無餘利樂的無上精進圓滿，而成為天人眾生究竟的饒益者，具足無量無比的威德功德殊勝，是一切眾生中最上者，在無量世界中是無量眾生唯一的皈依處。 而已生的"主"字用於祈請、損惱、自在、希求四種義。其中祈請義，祈請即是主，指佛陀。源自nātha詞根加後綴a。意為他即使要祈請所化眾生也引導他們行自利。或者說，世尊如"善哉諸比丘，比丘應時時觀察自身功德"等，即使以祈請方式，也以悲心策勵引導眾生行各種利益之道。因此稱為主。損惱義，損惱所化眾生的煩惱即是主，指佛陀。意為以說法使所化眾生相續中的煩惱消滅。自在義，以自在力主宰眾生即是主。意為世尊具足最上心自在，以法主宰一切眾生。希求義，希求即是主。意為以慈心九種行相希求所化眾生的利樂。三界之主即是三界之主，指佛陀。那三界之主。 "寂靜安住"指因不為得失等世間法所動搖而具足美好禪定。由此令相應諸法安住於一所緣中即是定。sam字首加dhā詞根加後綴i。美好稱讚的定即是善定。具有此即是寂靜安住，指佛陀。表示具有義的後綴to，如"山"等詞。dhā變成ho。如大須彌山不為從四方來的風所動搖，世尊也具足不為得失等世間法和邪說之風所動搖的禪定。那寂靜安住的。

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.

Samantacakkhunti 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 –

『『Na tassa addiṭṭhamidhatthi kiñci,

Atho aviññātamajānitabbaṃ;

Sabbaṃ abhiññāsi yadatthi neyyaṃ,

Tathāgato tena samantacakkhū』』ti.

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.

這是完整的直譯： "利益"指持守人天梵天等一切眾生的利益。隨因緣而執行即是利益，指作用。hi詞根表示行走義加後綴ta。持守它即是利益者，指佛陀。這是帶詞尾變化的複合詞。本應說"持守利益"，爲了保護韻律而省略后詞成為"利益"。如"掃帚燈"等。或者說，損害痛苦即是利益。"損害"詞根表示損害義加後綴ta。如病人的病痛平息稱為利益，如是因除去痛苦而稱為利益。或者說，帶來快樂即是利益。dhā詞根表示持守義加後綴ta。如增長血肉等界的營養對瘦弱者稱為利益，如是因帶來安樂而稱為利益。持守那利益即是利益者，指佛陀。意為他以說法為所化眾生除去痛苦和成熟智慧，持守世間出世間的利益安樂。那利益的。 "普眼"中眼有五種：佛眼、法眼、智眼、普眼和天眼。其中"諸比丘，我以佛眼觀察世間"，這稱為佛眼。"遠離塵垢的法眼"，這稱為下位道智的法眼。"眼生起"，這稱為智眼。"稱為普眼的是一切智"，這稱為普眼。"諸比丘，我以清凈天眼見到"，這稱為天眼。這裡是指普眼。意為具足周遍看見一切所知法的一切智。這裡的詞義解釋如下：周遍看見一切所知法即是普眼，指一切智。cakkha詞根加後綴u。因此《大義釋》中說："普眼即是一切智。"具有普眼即是普眼者，指佛陀。如《無礙解道》中說： "此處無未見之法， 亦無未知應知者， 已知一切所知法， 如來因此名普眼。" 其意為：對那如來而言，此世間沒有未見未見到的任何法。又沒有未知、未了解、未顯明或應當了知的法。凡是應當了知的法，如來已完全證知通達那一切法。因此、所以如來稱為普眼。那普眼的。

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 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 –

『『Buddhopi buddhassa bhaṇeyya vaṇṇaṃ,

Kappampi ce aññamabhāsamāno;

Khīyetha kappo ciradīghamantare,

Vaṇṇo na khīyetha tathāgatāna』』nti ca.

『『Asaṅkhyeyyāni nāmāni, saguṇena mahesino;

Guṇena nāmamuddheyyaṃ, api nāmasahassato』』ti ca.

Tena buddhaṃ amitanti thometīti.

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.

Aṭṭhamavandanagāthāvaṇṇanā samattā.

9.

Tahiṃ tahiṃ pāramisañcayaṃ cayaṃ,

Gataṃ gataṃ sabbhi sukhappadaṃ padaṃ;

Narānarānaṃ sukhasambhavaṃ bhavaṃ,

Namānamānaṃ jinapuṅgavaṃ gavaṃ.

這是完整的直譯： "我頂禮無量"，這裡應分為"我頂禮"和"無量"。意思是我頂禮那無量的佛陀。其中"無量"指不可度量或不能被智慧所限量的，具足戒定慧等功德。或說不能被智慧限量即是無量，指戒等功德。na字首加mā詞根表示度量義加後綴ta。具有此即是無量者，指佛陀。如在大海中不易計量水的數量，說是多少阿拉卡的水，或多少百阿拉卡的水，或多少千阿拉卡的水，或多少十萬阿拉卡的水。而是稱為不可數、不可量的大水聚。同樣地，對佛陀也不易計量戒等功德的數量，說有這麼多戒功德，這麼多定功德，這麼多慧功德等。而是稱為不可數、不可量的大功德聚。因此《譬喻經》中說： "即使佛對佛讚歎， 說一劫不說餘事， 劫盡于長遠之際， 如來功德無窮盡。" 又說： "大仙具德之名號， 不可數且無量邊； 由德立名尚難盡， 即說千名亦不足。" 因此讚歎佛陀為無量。 這裡是簡要解釋：具慈悲，大悲與慈愛的所依處；一切處，在一切生身中；行難行，正在行持難以做到的五大舍施等行為；超越輪迴大海，已超越稱為三有的大海；得至最上，達到一切眾生中的最上位；三界之主，稱為欲界、色界、無色界三界的皈依處；寂靜安住，具足美好禪定；利益，持守一切眾生世間出世間的利益；普眼，具足周遍看見一切所知法的一切智；無量，具足不可度量的戒等功德；我頂禮、禮敬那佛陀。 第八禮敬偈頌註釋完畢。 第九 于彼彼處積集波羅蜜， 所到之處皆為善人樂， 人天利益生髮安樂源， 我禮敬彼勝利者尊貴。

1. 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.

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 –

『『Dānaṃ sīlañca nekkhammaṃ, paññā vīriyena pañcamaṃ;

Khantisaccamadhiṭṭhānaṃ, mettupekkhāti te dasā』』ti.

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 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.

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.

這是完整的直譯： 第九 這樣在第八偈頌禮敬佛陀之後，現在想要以"積集波羅蜜"等五種功德讚歎禮敬而說"于彼彼處積集波羅蜜"等偈頌。這首偈頌應當被視為因具有ja、ta、ja、ra等音節組，故以十二音節為特徵、具所有句首尾押韻的婆廈他體偈。正如《韻律論》中所說："論說此婆廈他由ja和ra組成。"其意義如前所述。 其中"于彼彼處"指在那一切生或生身中，意為從發願求取殊勝佛果開始，在那些生或生身中。"波羅蜜積集"指佈施等波羅蜜的集聚。這裡波羅蜜即是佈施、持戒、出離、智慧、精進、忍辱、真實、決意、慈愛、舍離等十種。如《佛種姓》中說： "佈施與持戒出離， 智慧精進為第五， 忍辱真實與決意， 慈愛舍離成十種。" 這是波羅蜜一詞的詞義解釋。因具足佈施持戒等功德殊勝而為眾生中最上者，大菩薩是最勝者。這是其狀態或業即是波羅蜜，指佈施等行為。具有義的後綴ṇa和表示陰性的後綴ī。或者說，圓滿佈施等即是最勝者。大菩薩是佈施等功德的圓滿者和護持者。pūra詞根加後綴ama。或說以功德殊勝而繫縛其他眾生於自身即是最勝者，指大菩薩。para詞加mu詞根表示繫縛義加後綴kvi。或說超勝地消除煩惱垢即是最勝者。para詞加majja詞根表示清凈義加後綴kvi。para詞表示超勝義。或說特別趣向最勝涅槃即是最勝者。para詞加maya詞根表示行走義加後綴kvi，詞根尾音脫落。para詞表示最勝義。或說以作為標準的殊勝智慧了知他世如此世即是最勝者。para詞加muna詞根表示了知義加後綴kvi。或說如超勝般將戒等功德組投入自相續中即是最勝者。para詞加mi詞根表示投入義加後綴kvi。para詞表示超勝。或說損害異於法身的或對立的作障礙的煩惱賊群即是最勝者，指大菩薩。para詞加mi詞根表示損害義加後綴kvi。para詞表示異或對立。如說"最勝者的行"等方式成為波羅蜜。又，在涅槃彼岸清凈即是波羅蜜，指大菩薩。這是純能作格。pāra詞加maja詞根表示清凈義加後綴kvi和ī。或說使眾生在涅槃彼岸清凈即是波羅蜜，這是使動能作格。 在涅槃彼岸繫縛、結合眾生即是波羅蜜。或說趣向涅槃彼岸並使眾生趣向即是波羅蜜。或說如實了知涅槃彼岸即是波羅蜜。或說將眾生投入涅槃彼岸即是波羅蜜。mi詞根表示投入義加ī。或說在涅槃彼岸損害眾生的煩惱即是波羅蜜，指大菩薩。這是其狀態或業即佈施等行為稱為波羅蜜。應以此說明的方式理解波羅蜜一詞的詞義。雖然波羅蜜一詞的詞源簡要說明，但爲了聽眾精通語源方法而詳細解說。

Sā pana dasapāramī, dasaupapāramī, dasaparamatthapāramī cāti tividhā hoti. Tattha saviññāṇāviññāṇakaṃ dhanaṃ pariccāgaṃ katvā 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.

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.

Narānarānanti 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.

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.

這是完整的直譯： 而波羅蜜有十波羅蜜、十近波羅蜜、十最勝波羅蜜三種。其中，捨棄有情無情的財物而圓滿菩提資糧稱為十波羅蜜。捨棄手足耳鼻等肢體而圓滿菩提資糧稱為十近波羅蜜。捨棄生命而圓滿菩提資糧稱為十最勝波羅蜜。佈施等波羅蜜的含義應從《行藏注》等中獲取。通過攝受支分而趣向、執行即是積集，sam字首加ci詞根表示行走義加後綴ṇa。或說積集支分即是積集，指集聚。波羅蜜的積集、集聚即是波羅蜜積集，那波羅蜜積集。這是"積集"的受詞。積集即積聚、圓滿的意思。積集、積聚即是積集者，或已積集、已積聚即是積集者，指佛陀。ci詞根表示積聚義加後綴ṇa。那積集的。與善人俱行相連。 其中"善人"指寂靜、善士。平息貪等煩惱即是寂靜者，指善士。sam字首加u詞根表示平息義，或加後綴anta。在"善人"應說時，依"smā、hi、smiṃ變格詞尾成為mhā、bhi、mhi"的規則，用hi變格詞尾，依"在bha時sa變成so"的規則，當有bha時santa詞的sa變成so，並在末尾加入ba音，故說sabbhi。與那些善人。這是"前往"未說的作者。前往即應趣向。因為它被天人趣向、親近，故說為前往。意為那佛陀因具足戒等無量功德，作為求義者天人善士的皈依，故應親近承事。那前往的。與樂住處前往相連。其中"樂住處"指究竟樂的所依處。快樂即是樂，它安住、確立於此即是樂住處，指涅槃。"處"指涅槃。因為它被佛等聖者趣向，故稱為處。前往即到達的已到者，指佛陀。意為以所緣方式證得作為不雜苦等的純一樂的所依處涅槃。那前往的。 "人非人"分為"人"和"非人"。意為人與天。引導至出家等最勝位即是人，或被自業引導即是人，指人或有情。nara詞根表示引導義加後綴a。非人即是非人，指天。人與非人即是人非人，那些人非人的。這與"樂生因"詞相連。 "樂生因"指世間出世間樂的因。或作為獲得三種樂的因的功德。使快樂即是樂。三種樂。意為生起于誰，使誰快樂。或者說善巧剷除苦即是樂。su字首加khanu詞根表示確定義加後綴a。由此功德生起稱為樂的果即是生因，指作功德。sam字首加bhū詞根表示存在義加後綴ṇa。樂的生因即是樂生因，這是"生"詞的受詞。生即產生。生、產生樂生因即是生者，指佛陀。那生者。因為他以大悲為先的說法，使天人造作作為獲得世間出世間樂的因的佈施、持戒、修習等功德，因此應當理解為讚歎世尊是人非人的樂生因生者。

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 kammadhārayasamāse seṭṭhatthavācako. Munipuṅgavotiādīsu viya. Vuttañca amarakose –

『『Uttarasmiṃ pade byaggha, puṅgavosabhakuñjarā;

Sīhasaddūlanāgādyā, pume seṭṭhatthagocarā』』ti.

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.

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.

Navamavandanagāthāvaṇṇanā samattā.

10.

Maggaṅganāvaṃ munidakkhanāviko,

Īhāphiyaṃ ñāṇakarena gāhako;

Āruyha yo tāya bahū bhavaṇṇavā,

Tāresi taṃ buddhamaghappahaṃ name.

我來將這段巴利文完整翻譯成簡體中文： 我禮敬[不受]那些如牛一般愚昧、不知恭敬禮拜的人[所禮敬的]至尊佛陀。這裡，"名字"一詞可分解為"那默"。"那默"的意思是"我禮敬"。在此應知，通過"米"變化詞尾變成"誒"音。"阿那瑪南"意為不禮敬、不頂禮、不尊重之意。這是對"嘎灣"（牛群）的修飾語。"嘎灣"是指如牛一般的愚人。"嘎灣"是第六格複數名詞。根據"那曼帕提姆哈盧特 查 薩瑪塞"的規則，應知其詞形變化。"嘎查提"變成"嘎沃"（牛）。"如牛一般"即"嘎沃"，即"這些如牛般的愚人"。這裡是對"至尊勝者"一詞的第六格關係。"至尊勝者"即是指最勝利的至尊佛陀，"我禮敬"與之相連。這裡"至尊"（puṅgava）一詞在複合詞中表示"最勝"之義，如"牟尼至尊"等用例中一樣。如《阿摩羅詞典》所說： "在後一詞中的虎、牛王、公牛、象王， 以及獅子、豹、龍等詞，在陽性中表示最勝義。" 其意為：在複合詞的後分，虎、牛王、公牛、象王等詞，以及獅子、豹、龍等詞，在陽性中表示最勝義。這裡的詞義解釋是：如牛一般不知佛德、不禮敬的外道愚人，[佛陀]以勝利或已勝利故稱為"勝者"。向上行或為主要故稱"至尊"。由"巴"字首加"嘎目"詞根表示"行走"義，加"阿瓦"後綴。鼻音[遇]"嘎目"[音變]。根據"呀"等規則，應知其末尾變為喉音以及詞根末尾脫落的詞形變化。勝者即是至尊，即是佛陀。他如同對於牛群一樣，對於不知、不敬、不重、不禮、持異見的愚人們，以無師自悟的波羅蜜功德威力而勝出，故稱至尊勝者。 這裡是簡要解釋：于彼彼生中，或說各個化身中，[圓滿]波羅蜜資糧，即佈施等波羅蜜的積集，為善者、正士所親近，能予樂者，即究竟安樂之所依，已證得涅槃之道，為人天之安樂源，即世間出世間三種快樂的因由，或說能生起福德之有，對於不敬禮、不尊重、不禮拜的如牛般愚昧之人的勝利至尊佛陀，我頂禮禮敬。 第九禮敬偈頌註釋完畢。 10 牟尼善巧船師以八正道為船， 以精進為槳智慧手執舵， 眾生乘此渡生死大海， 我禮敬除罪的佛陀。

1. 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.

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

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.

Dakkhoti 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.

我來將這段巴利文完整翻譯成簡體中文： 10 如是在第九偈頌禮敬佛陀之後，現在想要讚歎佛陀使眾多眾生從三有輪迴大海得度的功德，以及為眾生斷除痛苦的功德，並想要禮敬佛陀，故說此"八正道之船"等偈頌。此偈由於包含"塔"、"迦"、"羅"音節組成，應視為具有十二音節的因陀婆沙（Indavaṃsa）韻律。如《韻律學》中所說："若具'塔'、'迦'、'羅'音，此即因陀婆沙偈"。 其意為：若某偈頌中有兩個"塔"音節組和"迦"、"羅"音節組，則此偈頌確實名為因陀婆沙偈。 其中"彼牟尼善巧船師"連線[後文]。意為彼稱為佛陀的善巧舵手。其中"牟尼"，因通曉兩界而稱牟尼，即世尊。[由]"牟那"詞根表示智慧，加[後綴]"伊"。或者，一切智智稱為"默然"，具此故稱牟尼，即世尊。[表示]具有義時加後綴"伊"。如《一集·讚道本生經注》中所說："'牟尼'，'默然'即是智慧。或因具足身默然等[功德]之一，此人稱為牟尼。這包括在家牟尼、出家牟尼、有學牟尼、無學牟尼、獨覺牟尼、牟尼中牟尼等多種。其中，在家牟尼是指已得[道]果、通達教法的居士。出家牟尼是指具有如是[功德]的出家人。有學牟尼是指七種有學。無學牟尼是指漏盡者。獨覺牟尼是指辟支佛。牟尼中牟尼是指正等正覺者。"這裡是指牟尼中牟尼。 "善巧"即熟練。因趨向渡海的熟練故稱善巧，即船師。[由]"達卡"詞根表示行走，加[後綴]"阿"。或者，因在善巧業及其他應作不應作事中迅速前進而不遲鈍，故稱善巧，即任何熟練之人。[由]"達卡"詞根表示迅速義，加[後綴]"阿"。如善巧般善巧，即佛陀。就究竟義而言，佛陀以智慧決定眾生出離輪迴大海的因由，故稱善巧。"船師"，以船渡越大海彼岸故稱船師，即舵手。[加]"尼卡"後綴表示能作。如船師般船師，即佛陀。就究竟義而言，佛陀以八正道之船渡至涅槃彼岸，故稱船師。善巧的船師即善巧船師，牟尼即是善巧船師，故為牟尼善巧船師，此為持業釋。或者，如善巧船師般善巧的牟尼即牟尼善巧船師，即佛陀。此為譬喻持業釋。如同善於渡海的船師引導人們到達海的彼岸，如是佛陀引導所化眾生到達涅槃彼岸，此為所說義。

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 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.

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.

我來將這段巴利文完整翻譯成簡體中文： "乘八正道之船"相連。"道分之船"即指八正道所稱之船。"乘"的意思是乘上。因消滅煩惱，依所緣力而趨向涅槃，故稱為道。由"魔"字為字首加"行走"詞根，[加]"克維"[後綴]。本應說"殺魔而行"，依語法法則說為"道"。或者，尋求涅槃故稱為道。[由]"瑪嘎"詞根表示尋求，加[後綴]"阿"。或為被求涅槃者所尋求故稱道。為必定被生、老、病、死等苦所逼迫的眾生，為達苦滅涅槃而應尋求，故稱道，即四道。如所說："道以何義？以求涅槃義，以應被求涅槃者尋求義。" 以此趨向果位涅槃故稱支分。[由]"阿吉"詞根表示行走，加[後綴]"阿"。道的支分即因，故為道支，即正見、正思維、正語、正業、正命、正精進、正念、正定八種道支。被讚揚故稱為船。[由]"努"詞根表示讚歎，加[後綴]"阿沃"。或者，從此岸引導至彼岸故稱船，或以此載運重擔故稱船。[由]"尼"詞根表示引導，加[後綴]"阿沃"。稱為道支的船即道支船。或者，如船般的道支即道支船。如同船將乘上的人載至海河彼岸，如是八正道法將修行者載至涅槃彼岸，此為所說義。即彼道支船。 "精進槳"即指稱為精進的槳。如《經分別注》中所說："槳即劃槳"。精進發起故稱精進。或以此精進、努力、思慮故稱精進，即精勤。而在《聲明論》中說"精進即思慮"。以此增長水故稱槳。[由]"帕"詞根表示增長，加[後綴]"伊約"。或以此擊水故稱槳。或以此使船前進故稱槳，即劃槳。[由]"帕伊"詞根表示行走，加[後綴]"阿"。"阿"音變"伊"。稱為精進的槳即精進槳。如槳般的精進即精進槳。如同以槳使船到達所欲之處，如是以稱為精進的精勤成就種種事業，到達所欲的涅槃處，此為意趣。這是"執持"一詞的受詞。"以智慧手"即以稱為一切智智的手。了知一切所知法故稱智，即一切智智。作此彼業故稱作者，即手。稱為智慧的手即智慧手，或如手般的智慧即智慧手，以彼智慧手。"執持"即堅固執持。"以彼"即以稱為八正道的彼船。"眾多"即諸多所化眾生。"生死海"即從稱為三有的輪迴輪轉所稱的大海。其詞義釋已如前說。

Tāresīti otiṇṇesi, atikkamesīti attho. Buddhanti paṭividdhacatusaccadhammaṃ. Aghappahanti sattānaṃ dukkhappaja hantaṃ . 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.

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.

Dasamavandanagāthāvaṇṇanā samattā.

11.

Samatiṃsatipāramisambharaṇaṃ,

Varabodhidume catusaccadasaṃ;

Varamiddhigataṃ naradevahitaṃ,

Tibhavūpasamaṃ paṇamāmi jinaṃ.

我來將這段巴利文完整翻譯成簡體中文： "度脫"即使渡過，意為超越。"佛陀"即通達四聖諦法者。"除苦"即除滅眾生之苦，意為摧毀痛苦。或者，"除苦"即除滅眾生煩惱，意為摧毀煩惱。這裡"苦"(agha)字用於苦和煩惱兩義。其中，因苦惱而稱苦，或以苦相執行故稱苦。而煩惱則因眾生由此造作惡業故稱苦。[由]"阿伽"詞根表示作惡，加[後綴]"阿"。斷除苦、摧毀苦故稱除苦者，即佛陀。[由]"苦"字為字首加"帕"字首的"哈"詞根表示舍離。佛陀以說法除去所化眾生的苦與煩惱，此為其義。這裡在第一種解釋中，雖然苦不是應斷之法，不能以道斷除，但以果的方便說為斷除苦。"彼"，我禮敬禮拜彼牟尼善巧船師，此為相連。 這裡是簡要解釋：彼牟尼善巧船師，即稱為佛陀的善巧舵手，乘上八正道之船，即稱為八正道的船，以精進槳，即稱為精進的劃槳，以智慧手，即稱為一切智智的手，堅固執持，以彼八正道船，[度]眾多所化眾生，從生死海，即稱為三有的大海，使之渡過。我禮敬禮拜彼通達四聖諦法、除滅眾生之苦或除滅煩惱的佛陀牟尼善巧船師。 第十禮敬偈頌註釋完畢。 11 圓滿三十波羅蜜資糧， 于殊勝菩提樹下顯四諦， 獲得殊勝神通利人天， 我禮敬寂滅三有的勝者。

1. Evaṃ 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.

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.

Catusaccadasanti cattāri ariyasaccāni maggañāṇena paṭivijjhitaṃ. Ettha ca saccasaddo anekesvatthesu dissati. Seyyathidaṃ. Saccaṃ 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.

我來將這段巴利文完整翻譯成簡體中文： 11 如是在第十偈頌禮敬佛陀之後，現在想要以圓滿三十波羅蜜等五種功德讚歎並禮敬勝者，故說此"圓滿三十波羅蜜"等偈頌。此偈由於包含四個"沙"音節組成，應視為具有十二音節的妥塔迦(Toṭaka)韻律。如《韻律學》中所說："此中妥塔迦以海王音節度量"。其意為：每一足以四個"沙"音節度量、計算、組成或標記，在此世間韻律中稱為妥塔迦。 其中"圓滿三十波羅蜜"即十波羅蜜、十近波羅蜜、十究竟波羅蜜，[共]三十波羅蜜圓滿，意為完成。其差別及波羅蜜詞義已如前說。圓滿成就故稱圓滿者，即勝者。[由]"三"字首加"巴拉"詞根表示圓滿，加[後綴]"玉"。圓滿三十波羅蜜故稱圓滿三十波羅蜜者，即勝者。從燃燈佛足下獲得授記開始，歷經四阿僧祗劫十萬劫圓滿三十波羅蜜，此為其義。即彼圓滿三十波羅蜜。"殊勝菩提樹"即最上菩提樹下。這裡殊勝菩提的詞義已如前說。以根、干、皮、枝、葉、花、果生長茂盛，或以銀、金、寶珠等光彩極為莊嚴故稱樹，即菩薩誕生之日與菩薩同時出生高一百肘的無憂樹王。[由]"度"詞根表示行走，加[後綴]"阿莫"。而在《譬喻注》中說："震動故稱樹。或充滿虛空故稱樹。"殊勝的菩提即殊勝菩提，殊勝菩提即是樹故為殊勝菩提樹，于彼[樹下]。 "顯示四諦"即以道智通達四聖諦。這裡"諦"字見於多種含義中。即如："應說真實不應瞋"等處指語言真實。"住立於真實的沙門婆羅門"等處指戒真實。"為何說真實的善說論師們說種種"等處指見解真實。"唯一真實無第二"等處指第一義諦即涅槃及道。"四諦中幾種是善"等處指聖諦。應知此處也是用於聖諦。不虛妄故為諦，不顛倒。[由]"薩塔"詞根表示不顛倒，加[後綴]"尼約"。如火的自性必定是熱而非冷，如是苦等的逼迫等自性必定是真實、如實、不虛、不異。這分為四種：苦諦、集諦、滅諦、道諦。其中苦諦，惡劣且空虛故稱苦。此為持業釋。如《諦分別注》中所說："'杜'字見於惡劣義。如惡劣的兒子稱為惡子。而'空'字[見於]空虛[義]。空虛的虛空稱為'空'。此初諦是惡劣的，因為是眾多災患所依；是空虛的，因為離於愚人所計常、凈、樂、我。故因惡劣和空虛而稱為苦。"苦即是諦故為苦諦。即指三界輪迴。

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 . 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.

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.

我來將這段巴利文完整翻譯成簡體中文： 集諦，由此生起苦果故稱"阿約"，即貪。[由]"阿亞"詞根表示行走，加[後綴]"阿"。在具足其餘諸緣時，是苦生起的因，故為集。此為第六轉聲依主釋。如《諦分別注》中所說："'三'字表示結合，如'和合'、'會合'等處表示相應。'烏'字表示生起，如'已生'、'已起'等處表示生起。'阿亞'字表示因。此第二諦在具足其餘諸緣時是苦生起之因。因此，由於是苦的結合和生起之因，故稱為苦集。"集即是諦故為集諦，即指稱為貪的渴愛。 滅諦，執行、進行故稱執行，即三界輪迴法。[由]"羅陀"詞根表示執行，加[後綴]"納"。此中無三界輪迴法之執行故稱滅，即涅槃。或者，於此滅盡輪迴苦故稱滅，即涅槃。[由]"盧提"詞根表示遮蔽，加[後綴]"納"。如《諦分別注》中所說："第三諦中，因為'尼'字表示無，'羅陀'字表示執行，所以由於此中無稱為輪迴執行的苦之執行，因為空無一切趣；或者，當證得此[涅槃]時，因為與之相對，故無稱為輪迴執行的苦之執行，故稱為苦滅。"或因為是苦不生滅之因故稱苦滅。滅即是諦故為滅諦，即涅槃。 道諦，以此趣向苦滅涅槃故稱道，即八支道。[由]"瑪嘎"詞根表示行走，加[後綴]"阿"。如《諦分別注》中所說："第四諦，由於此[道]趣向苦滅，因為依所緣力而面向彼[涅槃]，且是到達苦滅之道，故稱為趣向苦滅之道。"道即是諦故為道諦，即指八支道。又因為這些[四諦]為佛等聖者所通達，故也稱為聖諦。或者，因為為佛等聖者所通達，故也稱為聖諦。 應當如是了知它們的相等：這裡苦諦以逼迫為相，以苦惱為味，以相續為現起。集諦以[苦之]根源為相，以不斷為味，以障礙為現起。滅諦以寂靜為相，以不死為味，以無相為現起。道諦以出離為相，以斷除煩惱為味，以出起為現起。在這四諦中，第一、第三諦是果，第二、第四諦是因。前二諦因難見而甚深，后二諦因甚深而難見。

Api 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.

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 . 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 –

『『Dukkhaṃ tebhūmakaṃ vaṭṭaṃ, taṇhā samudayo bhave;

Nirodho nāma nibbānaṃ, maggo lokuttaro mato』』ti.

我來將這段巴利文完整翻譯成簡體中文： 應當了知苦滅聖諦既甚深又難見。每一諦各有四種義，故有十六諦義。因此《無礙解道》中說："苦的逼迫義、有為義、熱惱義、變異義，這四種是苦的苦義，如是真實不虛不異。如是苦以真實義為諦。集的積集義、因緣義、結合義、障礙義，這四種是集的集義，如是真實不虛不異。如是集以真實義為諦。滅的出離義、遠離義、無為義、不死義，這四種是滅的滅義，如是真實不虛不異。如是滅以真實義為諦。道的出離義、因義、見義、增上義，這四種是道的道義，如是真實不虛不異。如是道以真實義為諦。" 見即是見，或說能見故稱見，即四道智。[由]"地沙"詞根表示觀察，加[後綴]"阿"。有四諦之見故稱見四諦者，即勝者。或者，已見已觀四諦故稱見四諦者，即勝者。他以四道智通達四諦，此為其義。即彼見四諦者。四諦智有二種：隨覺智和通達智。其中隨覺智是世間的，依聞等而轉起于滅、道二諦；通達智是出世間的，以涅槃為所緣，依作用通達四諦。如說："諸比丘，見苦者也見苦集，也見苦滅，也見趣向苦滅之道"，應說一切。四諦通達智離隨覺智不能轉起，故智者先前應當為隨覺智而修習四諦業處。難道聖弟子不也通達四諦嗎？那為什麼只讚歎勝者為見四諦者呢？世尊比聖弟子殊勝，以無需他教的阿羅漢道智通達四諦。因此唯獨讚歎世尊為見四諦者。其中除去渴愛和涅槃，其餘諸法名為苦諦。一百零八愛行名為集諦。涅槃名為滅諦。八支道名為道諦。如《阿毗達摩概要》中說： "三界輪迴名為苦，渴愛即是集應知， 涅槃稱為滅諦者，出世間道為道諦。"

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.

Naradevahitanti manussadevānaṃ lokiyalokuttara saṅkhātaṃ hitaṃ payojanaṃ dhāraṇaṃ. Tesaṃ pana attho heṭṭhā 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.

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.

Ekādasamavandanagāthāvaṇṇanā samattā.

12.

Satapuññajalakkhaṇikaṃ virajaṃ,

Gaganūpamadhiṃ dhitimerusamaṃ;

Jalajūpamasītalasīlayutaṃ,

Pathavīsahanaṃ paṇamāmi jinaṃ.

我來將這段巴利文完整翻譯成簡體中文： "獲最勝神通"即獲得殊勝神通。意為獲得過去諸佛的最上神通。或者，意為成為殊勝神通的依止處。成就、圓滿故稱神通，或成就、圓滿、成辦故稱神通。即指神通智和阿羅漢道。如《清凈道論》中所說："出離成就故稱神通，及阿羅漢道成就故稱神通。"或者，眾生由此成就、增長、達到卓越故稱神通，即指八等至和四道。[由]"伊達"詞根表示增長，加後綴。或者，加表示陰性的"底"後綴和"伊"後綴。獲得神通故稱得神通者，即勝者。或者，行走、安住於此故稱為處，成為殊勝最上神通的處、依止處故稱獲最勝神通者，即勝者。即彼獲最勝神通者。雖然聖弟子也獲得神通，但諸佛以此神通特別成就、圓滿、增長、達到最勝，故應知唯獨佛陀值得讚歎為獲最勝神通者。 "利人天"即持守稱為世間出世間的人天利益。其義已如前說。"寂三有"即三有寂滅。因為沒有再生，從稱為欲、色、無色的三有寂滅，或從三有中再生寂滅，意為息滅、止息。眾生存在於此故稱有，三有即三種有，由彼等寂滅故稱三有寂滅者，即勝者。即彼三有寂滅者。世尊于菩提座上以阿羅漢道智完全斷除能在稱為欲、色、無色的三有中產生結生的無明愛為根本的福等行，故無再生。因此特別讚歎世尊為三有寂滅者，此為所說義。"勝者"即降伏五魔的佛陀。"我禮敬"即我以具智相應心恭敬禮拜，此為連線。 這裡是簡要解釋：圓滿三十波羅蜜即圓滿成就三十波羅蜜，于殊勝菩提樹即最上菩提樹下，見四諦即以道智見通達四聖諦，獲最勝神通即獲得過去諸佛的最上神通或成為殊勝神通的依止處，利人天即持守稱為世間出世間的人天利益，寂三有即從稱為欲、色、無色的三有寂滅，或從稱為欲、色、無色的三有中再生寂滅而息滅，勝者即降伏五魔的佛陀，我禮敬即我以具智相應心恭敬禮拜。 第十一禮敬偈頌註釋完畢。 12 百福相莊嚴無垢塵， 如虛空心如須彌定， 如蓮清涼具戒德者， 如大地忍我禮勝者。

1. Evaṃ 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.

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 –

『『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 . 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.

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.

我來將這段巴利文完整翻譯成簡體中文： 12 如是在第十一偈頌禮敬勝者之後，現在想要以"百福相莊嚴"等六種功德讚歎並禮敬勝者，故說此"百福相莊嚴"等偈頌。此偈由於包含四個"沙"音節組成，應視為具有十二音節的妥塔迦韻律。其證明已如前偈頌註釋中所說。 其中"百福相莊嚴"即具足由眾多波羅蜜福德威力所生的三十二大人相。這裡"百"字表示眾多數量，如"百光""千光"等。由百即眾多波羅蜜福德威力所生故稱百福生，以此標識、應標識佛陀之體故稱相，即三十二大人相等。[由]"拉卡"詞根表示見與標記，加[後綴]"玉"。百福生即是相故為百福相。他有此故稱具百福相者，即勝者。即彼。世尊實在無量世界中，[若]一切眾生各造一善業百次，如是眾人所造善業，菩薩一人造作每一百倍，由所生波羅蜜福德威力具足三十二大人相和八十種隨好，故讚歎為具百福相者，此為意趣。如《佛種姓注》中說： "百福相者，[若]無量世界中一切眾生各造一善業百次，如是眾人所造業，菩薩一人自造每一百倍而生。故稱為百福相。有些人則說每一相由百善業所生。若如是則任何人都可成佛。此在諸註釋書中已被否定。"而在《資糧注》中說："百福相者，每一相由百善業所生。若如是則任何人都可成佛，[諸師]不贊同。但[若說]無量世界中一切眾生各造一業百次，如是眾人所造業，菩薩一人造作每一百倍而生，故稱百福相，[諸師]贊同此義。"三十二大人相將在後面顯示。 "無垢"即因無貪垢等而離垢。於色等所緣染著、執著故稱垢，即貪等垢。[由]"蘭加"詞根表示貪染，加[後綴]"阿"。離垢故稱無垢者，即勝者。即彼無垢者。勝者于菩提座上已勝一切煩惱魔垢故離垢，此為其義。"如虛空心"中，"心"即指一切智智。故意為具如虛空般一切智智。飛禽等行於此故稱虛空，即空。[由]"嘎目"詞根表示行走，加[後綴]"玉"。"瑪"音變"嘎"。被比喻故稱譬喻。此為作用成就。[由]"瑪"字首加"阿"詞根表示度量，加[後綴]"阿"。持、知一切所知法故稱心，即一切智智。[由]"達拉"詞根表示智，加[後綴]"克維"，及表示陰性的"伊"後綴。與虛空相應的譬喻稱為如虛空，具有如彼的心即一切智智故稱如虛空心者，即勝者。即彼如虛空心者。這因缺乏無邊等功德而稱為法缺喻。如《莊嚴明瞭論》中說："蓮花等喻與牟尼相似。"如虛空因說無邊故廣大無邊，如是世尊說佛智無邊且一切智智有無邊所緣故智廣大無邊。故讚歎為如虛空心者。

Dhitimerusamanti ettha dhiti vuccati samādhi. Sinerupabbata sadisaṃ acalasamādhivantanti attho. Dhiyati ṭhapiyati sampayuttadhamme 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.

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 –

『『Na taṃ sajaladā vātā, na cāpi haricandanaṃ;

Neva hārā na maṇayo, na candakiraṇaṅkurā;

Samayantīdha sattānaṃ, pariḷāhaṃ surakkhitaṃ;

Yaṃ sametidaṃ ariyaṃ, sīlaṃ accantasītala』』nti.

我來將這段巴利文完整翻譯成簡體中文： "如須彌定"中，"定"即指禪定。意為具有如須彌山般不動禪定。以此使相應諸法安住於一所緣故稱定，即世尊的世間出世間禪定。[由]"地"詞根表示持守。以光明損害黑暗故稱須彌，即山王。[由]"米"詞根表示損害，加[後綴]"盧"。此詞義乃依據所說"須彌山東面為銀所成，南面為寶所成，西面為水晶所成，北面為黃金所成"而說。或者，以自身高度超勝一切山故稱須彌，具有如須彌般禪定故稱如須彌定者，即勝者。即彼如須彌定者。如須彌山王不為八方而來的風所動搖震盪，如是勝者斷除欲貪等蓋，具足出世間禪定，不為八世法和邪見風所動搖震盪，故讚歎為如須彌定者。 "如蓮清涼具戒德者"即具足如水生蓮花般極清涼的無量戒。如《譬喻》聖典中說："他的戒是無量的。"其註釋中也說："世尊的戒實是無量。"光照故稱水。[由]"加拉"詞根表示光明，加[後綴]"阿"。生於水中故稱水生，即蓮花。與水生即蓮花相似故稱如蓮，即戒。為求樂者所依故稱清涼，即戒。[由]"西"詞根表示依止，加[後綴]"塔拉"。或者，取清涼功德故稱清涼，即戒。"清"字為字首加"拉"詞根表示取，加[後綴]"克維"。如生於水中的蓮花因被水調和熱而清涼，如是佛陀的戒因調伏煩惱而極清涼。善護持的清凈戒以斷除煩惱而平息眾生煩惱熱惱，非如旃檀、珠鬘、寶珠、水、風、月光。故說唯戒是清涼、極清涼。因此《清凈道論》中說： "非此雨雲風，亦非旃檀香， 非珠鬘寶珠，非月光新芽， 能息眾生熱，唯此善護持， 此聖戒能息，極清涼無比。"

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.

Pathavīsahananti pathavī viya khantisampannaṃ khantivantaṃ vā. Pathanti patiṭṭhahanti ettha tarupabbatādayoti pathavī, bhūmi. Pathadhātu patiṭṭhāyaṃ 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 –

『『Lābhālābhe na sajjanti, sammānanavimānane;

Pathavīsadisā buddhā, tasmā te na virādhiyā』』ti.

Ahaṃ jinaṃ paṇamāmi vandāmīti sambandho.

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.

Dvādasamavandanagāthāvaṇṇanā samattā.

13.

Yo buddho sumati dive divākarova,

Sobhanto ratijanane silāsanamhi;

Āsīno sivasukhadaṃ adesi dhammaṃ,

Devānaṃ tamasadisaṃ namāmi niccaṃ.

我來將這段巴利文完整翻譯成簡體中文： 這兩個偈頌的意思是：善護持、極善護持、聖潔、清凈、極清涼的此戒能在此世間平息眾生的熱惱，而帶水的云的清風不能平息此熱惱，綠旃檀也不能平息，珠鬘不能平息，琉璃等寶珠不能平息，月光新芽不能平息。以身業等善性而集中不散亂故稱戒。[由]"西拉"詞根表示定，加[後綴]"阿"。或者，以此使心定故稱戒，或以此持守、堅持善法故稱戒，即指思等法或善心生起。[由]"西拉"詞根表示持守，加[後綴]"阿"。如《清凈道論注》中所說："以何義為戒？以戒持義為戒。此戒為何？即定，或以身業等善性不散亂為義。或持守，即為善法之依止處為義。"具足如蓮花般清涼、極清涼、無量之戒故稱如蓮清涼具戒者，即勝者。即彼如蓮清涼具戒者。如生於水中的蓮花因水而清涼，如是世尊以道戒斷除煩惱熱惱故清涼、極清涼。與彼相應故讚歎為如蓮清涼具戒者。 "如大地忍"即如大地具忍或具忍耐。樹山等安住於此故稱大地，即土地。[由]"帕塔"詞根表示安住，加[後綴]"維"。或者，廣大而生故稱大地。[後綴]"維"表示生起。能忍、容納故稱忍，或忍、容納故稱忍，即安忍。[由]"薩哈"詞根表示忍，加[後綴]"玉"。如大地有忍耐故稱如地忍者，即勝者。即彼如地忍者。如大地容忍置於其上的凈與不凈一切，不生憎愛，如是勝者忍受可意與不可意所緣一切，不對之生憎愛，故讚歎為如地忍者，此為意趣。因此《譬喻》聖典中說： "利與不利不執著，尊敬與輕慢亦然， 諸佛如同大地相，故彼不可違逆也。" 我禮敬、頂禮勝者，此為關聯。 這裡是簡要解釋：具百福相即具足由眾多波羅蜜福德威力所生的三十二大人相，無垢即因無貪垢等而離垢，如虛空心即具如虛空般一切智智，如須彌定即具如須彌山般不動禪定，如蓮清涼具戒即具足如水生蓮花般極清涼的無量戒，如大地忍即如大地具忍或具忍耐，我恭敬禮敬、頂禮降伏五魔的佛陀勝者。 第十二禮敬偈頌註釋完畢。 13 如佛勝慧于天中如日輪， 莊嚴坐于生喜石座上， 開示吉祥安樂之妙法， 如天黑暗我永恒禮敬。

1. Evaṃ 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.

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 –

『『Ruḷhīkhyātaṃ nipātañcu, pasaggālapanaṃ tathā;

Sabbanāmanti etesu, na kato viggaho chasū』』ti.

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 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.

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.

我來將這段巴利文完整翻譯成簡體中文： 13 如是以第十二偈頌禮敬勝者之後，現在想要以在三十三天為以母親天子為首的化生諸天說阿毗達摩的功德讚歎並禮敬，故說"如佛勝慧"等偈頌。此偈由"瑪"、"納"、"加"、"拉"音節組和一重音及三個"亞底"和十個"亞底"組成，故應視為具有十三音節的巴哈西尼韻律。如《韻律明瞭論》中說："具瑪納加拉音和三十亞底為巴哈西尼。" 其義為：若每一足具瑪加納組和納加納組、加拉即加加納組和拉加納組、重音及三個亞底和十個亞底，此偈稱為巴哈西尼偈。其中"勝慧如佛為天說法"為關聯。"如"為不定指代詞。其字義不須解釋。如文法家所說： "慣用、名稱、不變詞，及字首與呼格詞， 代詞等此六種詞，不作詞義分析。" 或者，趣向代詞性故稱"如"，或趣向不定表達性故稱"如"。以代詞性而行進故稱"如"，或以不定表達性而行進故稱"如"。以代詞性應知故稱"如"，或以此應知不定義故稱"如"，即得稱為代詞的"亞"字。意為某某。"佛"即通達四諦法者，或通達一切所知法者。其字義已如前說。"勝慧"即具美好一切智智者，或具說法智者。因說"為天說法"故此處以一切智智稱為勝慧。了知、認識一切所知法或應說之法故稱慧。[由]"瑪納"詞根表示智。美好的慧為勝慧，即具足能如實了知一切所知法、能了知應對彼等說法的方式、能辨別所化有情的意樂勝解等三種能力的一切智智。以"勝慧"此詞表明唯一切智智慧作為阿毗達摩說法的根源，非其他。顯示此義即顯示阿毗達摩說法的不共他性。有美好的慧故稱勝慧者，即佛。複合詞末加"塔達依塔"[後綴]。由"具有此"之經中"遮"字加"阿"後綴。如"具喜樂"。如《波羅夷注》中說："此喜與此樂為此禪所有或在此禪中有，故此禪稱為具喜樂。" "天中"即白晝。因日光照耀故稱天。[由]"地烏"詞根表示光明，加[後綴]"阿"。在彼天中。"如日輪"即如太陽。造作白晝故稱日輪，即太陽。"日"字為字首加"迦拉"詞根表示作，加[後綴]"阿"。或者，有白晝的光故稱日輪。"迦拉"字表示光。"莊嚴"即光耀著。以六色光等莊嚴故稱莊嚴者，即佛。[由]"素巴"詞根表示美麗或光明，加[後綴]"安塔"。世尊以六色光、三十二大人相和八十種隨好在諸天中莊嚴光耀，此為其義。"生喜"即產生諸天無厭足的喜悅心意，或產生愛樂。喜悅為喜。[由]"拉目"詞根表示遊戲，加[後綴]"底"。產生、生起彼故稱生喜。"石座"。"喜"字為字首加"加納"詞根表示生，加[後綴]"玉"。于彼生喜。

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 . 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.

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 –

『『Mātaraṃ pamukhaṃ katvā, tassā paññāya tejasā;

Abhidhammakathāmaggaṃ, devānaṃ sampavattayī』』ti.

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

『『Tato puttaṃ gahetvāna, gatā mātā sakaṃ gharaṃ;

Sattamiyaṃ cutā gantvā, devaputtattamāgamī』』ti.

我來將這段巴利文完整翻譯成簡體中文： "在石座"即在三十三天中，在波利差多迦樹下生起或安置的，長六十由旬、寬五十由旬、厚十五由旬，色如勝蘇曼那花或如紅毛毯，細膩柔軟名為白毛毯的石座上。為帝釋所依故稱石。石頭。[由]"西"詞根表示依止，加[後綴]"阿拉"。坐於此故稱座。或者，來此依止故稱座。"阿"字首加"西"詞根表示依止，加[後綴]"玉"。石即是座故稱石座。即得白毛毯石座。在彼石座上。"坐"即為從一萬輪圍世界來集會的諸天眾所圍繞而坐者。坐下、就座為坐。或從各方坐下、安住故稱坐。或面向阿毗達摩說法而坐下、就座故稱坐者，即佛。"阿"字首加"西達"詞根表示就座。或表示流散、行走結束，加[後綴]"塔"。其[塔]變[伊]，[納]變[那]，詞根末消失。"施吉祥樂"即給予涅槃之樂。為聖者所依故稱吉祥，即涅槃。[由]"西"詞根表示依止，加[後綴]"阿沃"。或者，貪火等於此平息、止息故稱吉祥，即涅槃。[由]"薩目"詞根表示止息，加[後綴]"里沃"。而在《名義燈注》中說："造作安穩狀態故稱吉祥，或因為厭離輪迴者應依故稱吉祥。由'亞達'等加[後綴]'瓦'"。使快樂故稱樂。即使生起者得快樂之義。或者，善滅苦故稱樂。"素"字首加"卡努"詞根表示挖掘，加[後綴]"克維"。吉祥即涅槃的樂為吉祥樂，給予彼故稱施吉祥樂，即阿毗達摩法。"吉祥樂"為字首加"達"詞根，加[後綴]"阿"。因為誰聽聞阿毗達摩法，彼即給予他涅槃之樂，此為其義。 "為天說法"即為諸天說法為關聯。此處"法"即以種種理趣莊嚴、甚深、細膩、難見的阿毗達摩法。持自性故稱法，或為智者所持非愚者故稱法，即阿毗達摩藏。[由]"達拉"詞根表示持，加[後綴]"蘭瑪"。即彼法。"為天"即前世為人時以母親天子為首的化生諸天。如《殊勝義注》中說： "以母親為首，依彼慧威力， 為諸天開演，阿毗達摩道。" 此中"母親"一詞應知義為前世為人時作母而成天子。如《勝者莊嚴》聖典中說： "於是攜其子，母親歸己家， 第七日命終，往生作天子。"

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.

Madhusārattha dīpanīṭīkāyaṃ pana –

『『Suddhodano nāma pitā mahesino,

Buddhassa mātā pana māyā nāma.

Bodhisattaṃ parihariya kucchinā,

Kāyassa bhedā tidivasmiṃ modati;

Sā gotamī kālaṃkatā ito cutā,

Dibbehi kāmehi samaṅgibhūtā;

Āmodati kāmaguṇehi pañcahi,

Parivāritā devagaṇehi tehī』』ti; Therāpāḷi;

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 –

『『Abhikkantena vaṇṇena, yā tvaṃ tiṭṭhati devate;

Obhāsentī disā sabbā, osadhī viya tārakā』』ti.

我來將這段巴利文完整翻譯成簡體中文： 其注中說："菩薩之母從分娩后第七日命終，往生兜率天成為天子。"此中即以天子詞說。《長老偈注》中說："'被圍繞'等陰性詞指示是依據前世成就的女性身或天性而說。但轉生天界是以男性身生。"《本生經注》中以母親天子詞說："'下天'即為母親天子說三月阿毗達摩藏時下天之時。"《阿毗達摩入門注》中以母親天子詞說："'諸天'即當時接受法的一萬輪圍世界居住者以母親天子為首的化生諸天。"《悉利摩訶摩耶論》中以天子詞說："悉利摩訶摩耶王后僅住世七日即命終，以其福德威力往生兜率天成為天子。"《寶燈注》中說："'母親'義為前世為人時作母的天子。因為悉利摩訶摩耶生下菩薩后僅住世七日，從此命終往生兜率天以男性身生，非以女性身。"因此"母親"一詞應主要理解為作母的天子之義。 然而在《蜜心義燈注》中： "凈飯為大仙之父，佛陀之母名摩耶。 以胎懷持菩薩已，身壞歡樂三天中。 彼瞿曇彌命終已，從此命終具天欲， 以五欲功德歡樂，為彼天眾所圍繞。"《長老偈》 其注中說："因《長老注》說'被圍繞'等陰性詞指示是依據前世成就的女性身或天性而說,但轉生天界是以男性身生,故'母親'是依人身而說。"但《長老注》未被結集。其他註釋中也無此說。發願時也無"成為佛母后當成為男子"之愿。三十法性中也無佛母成為男性之說。因此智者說此應考察。但不應取此說。為何？因說以疑惑語"智者說應考察"，且與如前所說註釋之語相直接違背。因為"天"字可用於天子、梵天和天女。如"於是某天于殊勝夜以殊勝色相"等中指天子。如《小誦注》中說："'某'為不定指示。因為彼以名姓不顯著故說'某'。天即是天性。此是男女共通詞。此處則專指男性。彼為天子。但依共通名而說天性。"如《蘇尼陀長老譬喻》聖典中"如是七百殊勝天，從梵天宮出來"等指梵天。如《燈天宮事》聖典中說： "具殊勝色相，汝天立於此， 照耀一切方，如星中藥草。"

Ādīsu 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 –

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

Sadevakasmiṃ lokasmiṃ, natthi me paṭipuggalo』』ti.

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

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.

Terasamavandanagāthāvaṇṇanā samattā.

14.

Yo pādapaṅkajamuduttalarājikehi,

Lokehi tīhivikalehi nirākulehi;

Sampāpuṇe nirupameyyatameva nātho,

Taṃ sabbalokamahitaṃ asamaṃ namāmi.

我來將這段巴利文完整翻譯成簡體中文： 等中指天女。如是"被圍繞"詞也應如此理解。因此應以阿阇黎法護長老所著《長老注》所說之語、《本生經注》所說之語和阿阇黎善吉祥長老所著《阿毗達摩入門注》所說之語為準，只應理解為母親天子之義。而現在有些阿阇黎依據《長老偈》中的"被圍繞"詞和《蜜心義燈注》之語而說是母親天女。但應視此僅為他們的見解。"說"即以大悲為先導的一切智智宣說。"無與倫比彼"為關聯。此中"彼"即佛。"無與倫比"即無等倫。無有與此等同之人故稱無與倫比者，即佛。意為于天人世間中無有人在戒等功德上與佛相等。因此《律藏大品》聖典中說： "我無有師尊，無人與我等， 于天人世間，無人能相比。" "永"即常、恒、一切時、無間斷之義。無與倫比彼佛我永禮敬為關聯。 這裡是簡要解釋："勝慧"即具美好一切智智者，或具說法智者。"如"即某某佛。"天中"即白晝"如日輪"即如太陽，"莊嚴"即光耀著，"生喜"即產生諸天無厭足的喜悅心意，或產生愛樂，"在石座"即在名為白毛毯的石座上，"坐"即就座，"施吉祥樂"即給予涅槃之樂，"法"即阿毗達摩法，為"諸天"即以前世為母的天子為首的化生諸天"說"即宣說。"無與倫比"即無等倫"彼"佛我"永"即常恒禮敬、頂禮。 第十三禮敬偈頌註釋完畢。 14 如蓮足蕊瓣圓滿飾， 三世無礙不亂嚴持， 救主已證無等勝位， 彼為一切世間所敬無倫我禮敬。

1. 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.

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.

Nirākulehīti 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.

我來將這段巴利文完整翻譯成簡體中文： 14 如是以第十三偈禮敬佛已，現在想要以在佛足底莊嚴顯現的八百輪相讚歎禮敬，故說"如蓮足"等偈。此偈由"塔"、"巴"、"加"、"加"音節組和兩個重音組成，故應視為具有十四音節的春點花韻律。如《韻律明瞭論》中說："春點花說為塔巴加加重。"其義為：詩律學者說，若每一足具塔巴加即塔巴加組和加加即加加納重音組和重音，此偈稱為春點花偈。 其中"如救主具足圓滿無亂蓮足蕊瓣三世已證無等，我禮敬彼為一切世間所敬無倫救主"為關聯。此中不依詞序而以義序顯示解釋。"如救主"即如是一切眾生的皈依者佛。此詞應與"已證"字聯繫為作者。救主的字義已如前說。"圓滿"即不缺任何[相]，意為具足一切足輪相。不正常行走故稱缺。"維"字首加"迦拉"詞根表示行，加[後綴]"阿"。此列無任何缺失故稱圓滿，即足列。意為兩足之中清楚顯現的相狀無任何缺失。以彼圓滿。 "無亂"即離散亂。意為足輪相之間互不混雜、不相混。極度糾纏、束縛故稱散亂。"阿"字首加"俱拉"詞根表示束縛，加[後綴]"阿"。或者，極度遮蔽、照耀故稱散亂。此足列無散亂即互相混雜故稱無亂，即足列。以彼無亂。此二詞為"蓮足蕊瓣"詞的修飾語。"蓮足蕊瓣"即在稱為足的蓮花柔軟底部生起的八百輪相列。以此行走故稱足。[由]"帕達"詞根表示行，加[後綴]"納"。生於泥中故稱蓮，即蓮花。稱為足的蓮為足蓮。或如蓮的足為足蓮，即足。以柔軟性而執行故稱柔。[由]"目達"詞根表示行，加[後綴]"烏"。安住於此故稱底。[由]"塔拉"詞根表示安住，加[後綴]"阿"。柔且為底故稱柔底，足蓮的柔底為足蓮柔底，顯現故稱列，以此照耀故稱列。[由]"拉加"詞根表示照耀，加[後綴]"尼科"。生於足蓮柔底的稱為八百輪相之列為足蓮柔底列，以彼。

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 , 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.

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 brahmalokāti ime ettakā aggamaṅgalalakkhaṇā pādatale paññāyantī』』ti vuttaṃ. Iminā ca vacanena aṭṭhasata pādacakkalakkhaṇaṃ paripuṇṇaṃ veditabbanti.

我來將這段巴利文完整翻譯成簡體中文： 應如此了知彼八百足輪相之名。世尊足蓮柔底中現輪轂。現環繞輪轂的圓線。現繞輪轂周邊的帶。現輻口。現輻。現輻間圓線。現輪圈。現輪圈珠。此為聖典所說。多處分未說，應如此了知：劍、吉祥標、喜旋、吉祥結、頭冠、增長相、雙魚、吉祥座、鉤、鉤索、宮殿、門樓、白傘、劍、扇葉、孔雀尾、拂塵、頭巾、缽、寶珠花鬘、青蓮、紅蓮、白蓮、紅蓮、白蓮、滿瓶、滿缽、海、輪圍、雪山、須彌、日月、星宿、四大洲、兩千小洲乃至包括轉輪王之眾，一切皆為輪相之圍，應知此即《中部五十經注》所說。 而《勝者莊嚴注》中說："下足底生輪故稱輪相，即在兩足底有兩輪，每輪各有約千輻。輪圈如金色。輪轂如青玉色。其中央及轂邊與轂面有圓線，中有孔，輪邊緣外有圓。劍、吉祥標、喜旋、吉祥結、頭冠、增長相、吉祥座、鉤、宮殿、門樓、白傘、劍、扇葉、孔雀尾、拂塵、頭巾、缽、寶珠、茉莉花鬘、青蓮、紅蓮、紅蓮、白蓮、白蓮、滿瓶、滿缽、海、輪圍山、雪山、須彌山、日輪、月輪、星宿、具眷屬四大洲、具七寶眷屬轉輪王、右旋白螺、金雙魚、輪器、七大河、七族山、七沉海、金鵝王、摩羯、旗旛、金輿、金拂塵、開賴拉薩山、獅王、虎王、云馬王、六牙象王、婆蘇吉龍王、鵝王、牛王、伊羅婆那象王、金摩羯、四面金船、具犢之牛、緊那羅男、緊那羅女、迦羅頻迦、孔雀王、鶴王、查克瓦卡王、命命鳥王、六慾天界、十六梵天界，如是這些最勝吉祥相顯現於足底。"由此說應知八百足輪相具足。

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.

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 sakalajambudīpe caturāsītivihārasahassāni patiṭṭhāpeti. Kā kathā pana aññesaṃ pūjāti vuttaṃ hoti.

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.

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.

Cuddasamavandanagāthāvaṇṇanā samattā.

15.

Buddhaṃ narānarasamosaraṇaṃ dhitattaṃ,

Paññāpadīpajutiyā vihatandhakāraṃ;

Atthābhikāmanaradevahitāvahaṃ taṃ,

Vandāmi kāruṇikamaggamanantañāṇaṃ.

我來將這段巴利文完整翻譯成簡體中文： "三世"為關聯。意為欲、色、無色三界。其字義已如前說。此為作用的工具語。此詞與"無等"詞為作者關係。"無等性"即不可量性。可比較故稱可量。"優"字首加"瑪"詞根表示量，加[後綴]"尼約"。可量之性為可量性。此列無可量性故稱無等性。或者，此列無可量故稱無等，即得足輪相列。其性為無等性。此詞為"已證"詞的業處。"已證"為關聯。意為已正確到達。為何由三世[來說]足蓮柔底證得無等性？因除佛外其他任何天人足底中間無足輪相。世尊足蓮柔底中由波羅蜜福德威力生起八百足輪相，他人則無。故證無等性。 "為一切世間所敬"即為一切世間所供養。應為一切天人世間所敬重供養故稱為一切世間所敬，即得救主。彼。因如來出世，任何大威德天人供養佛，何況其他。如是梵天娑婆主以須彌山大的寶鬘供養如來。其他天人如頻婆娑羅、拘薩羅等諸王隨力，乃至對已般涅槃的世尊，阿育大王舍九十六億財富在全閻浮提（印度）建立八萬四千精舍。何況其他供養？ "無倫"即與一切人天梵無等。意為無等倫之人。無有相等相似之人故稱無倫，即救主。彼具足莊嚴八十種隨好三十二大人相的殊妙色身、具足一切行相清凈戒蘊等功德寶的法身，及達到福德、勢力、神通、名稱、智慧等的最高極致，故無有與如來相等相似者，此為其義。彼無倫。"彼"救主"我"禮敬為關聯。 這裡是簡要解釋："如救主"即如是一切眾生的皈依者佛，以"圓滿"即不缺任何[相]，"無亂"即離散亂，"足蓮柔底列"即在稱為足的蓮花柔軟底部生起的八百輪相列，以作為工具的"三世"，"無等性"即不可量性或不可比性，"已正確到達"即已正確證得，"為一切世間所敬"即為一切世間所供養，"無倫"即與一切人天梵無等，"彼"救主"我"禮敬。 第十四禮敬偈頌註釋完畢。 15 佛為人天所集智慧， 慧燈光明滅諸黑暗， 利樂人天求義利者， 我禮大悲無量智者。

1. Evaṃ 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.

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.

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.

Paññāpadīpajutiyāti arahattamaggañāṇasaṅkhātapadīpobhāsena karaṇabhūtena. Pajānātīti paññā, arahattamagga ñāṇaṃ. Yathāsabhāvaṃ sabbappakārehi catusaccadhammaṃ paṭivijjhatīti attho. Paññāva ñeyyāvaraṇappahānato sabbapakārehi 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.

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.

我來將這段巴利文完整翻譯成簡體中文： 15 如是以第十四偈禮敬救主已，現在想要以"人天所集"等七功德讚歎禮敬佛，故說"佛為人天所集"等偈。此偈由"塔巴加加"音節組和兩個重音組成，故應視為具有十四音節的春點花韻律。其證成如前所說。 其中"人天所集"，此處分解為"人非人"和"平等集會"。意為人與天平等集會之處。人非人詞義已如前說。平等來集會於此故稱集會者，即佛。"薩馬"和"阿瓦"字首加"薩拉"詞根表示行，加[後綴]"玉"。人非人即人天的集會者為人天集會者，即佛。如大尼拘陀樹為求果的鳥群集會處，如是佛為求世間出世間成就的人天集會處即皈依處。故讚歎為"人天所集"。 "具慧"即等持心。此中"阿塔"字如"阿塔薩瑪帕尼迪"等中的"阿塔"字應視為表示心。由此或於此安立相應諸法於一所緣故稱等持，即定。[由]"達"詞根表示安住，加[後綴]"塔"。取所緣故稱心。[由]"阿達"詞根表示取，加[後綴]"塔"。具等持心故稱具慧者，即佛。彼具慧。 "以慧燈光明"即以作為工具的阿羅漢道智稱為燈光。了知故稱慧，即阿羅漢道智。意為以一切行相通達四諦法的如實性。慧即因斷除所知障而以一切行相照明法性故稱慧燈。照耀故稱光明，即慧燈光。[由]"舉"詞根表示照耀[加後綴]"提"。慧燈即光明為慧燈光明。或慧燈的光明為慧燈光明，此複合詞應以非分離分離修辭法觀察。以彼慧燈光明。 "滅黑暗"即應斷的無明稱為癡暗。因斷除有習氣煩惱故稱殊勝應斷為已滅。"維"字首加"哈那"詞根表示損害，加[後綴]"塔"。令盲暗故稱黑暗，即稱為無明的癡。因遮蔽境界自性，以類似黑暗故癡稱為黑暗。或者，令慧眼盲故稱黑暗，即癡。"盲"詞為字首加"迦拉"詞根，加[後綴]"納"。由彼已滅黑暗故稱滅黑暗者，即佛。彼滅黑暗者。如世間燈以自光明滅除黑暗，如是佛的阿羅漢道慧也滅除無明黑暗，故如是說。此稱為卑劣譬喻。因具慧者即使以一跏趺坐，萬世界成為一光明。如世尊說："諸比丘，有四種光明。何等為四？月光明、日光明、火光明、慧光明。諸比丘，此四光明中，慧光明為最勝。"

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 sabbaññutañāṇādisabbabuddhaguṇalabhanaṃ tatiya kāraṇūpacārena ānubhāveti.

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.

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 ettha kāruṇikaṃ aggaṃ anantañāṇantipadacchedo. Tattha kāruṇikanti sabbasattesu mahākaruṇāya yuttaṃ, mahākaruṇavantaṃ vā. Kiratīti karuṇā. Kiradhātu apanayane uṇapaccayo. Paradukkhaṃ vikkhipati apanetīti attho.

我來將這段巴利文完整翻譯成簡體中文： "以慧燈光明滅黑暗"中，以"以慧燈光明"主要顯示佛的阿羅漢道智。顯示此則以果的修辭法顯示波羅蜜智、觀智和下位道果智。顯示此則以第一因的修辭法顯明斷除無明黑暗。顯明此則以第二因的修辭法顯示獲得阿羅漢果智。顯示此則以第三因的修辭法顯發獲得一切智等一切佛功德。 難道一切漏盡者不都以慧燈光明滅除黑暗嗎？那為何以與他人共有的非殊勝功德讚歎佛呢？因有斷除習氣的不共殊勝性。因為雖然一切漏盡者都以慧燈光明滅除黑暗，但聲聞聖者和辟支佛不能斷除帶習氣的煩惱。只有正等覺者以斷除習氣而斷除煩惱的殊勝性，故以最勝義以斷除無明黑暗而讚歎世尊為以慧燈光明滅黑暗者。 "求義利"即非常希求眾生世間的世間出世間利益。隨因緣而有故稱義利，即果。[由]"阿薩"詞根表示有，加[後綴]"塔"。極度欲求彼故稱求義利者，即佛。"義利"詞為字首加"阿毗"字首"卡目"詞根表示欲求，加[後綴]"納"。彼求義利者。"利樂人天"即持人天之利。引導故稱人，即人。或被自業引導故稱人，即人。[由]"那拉"詞根表示引導，加[後綴]"阿"。如說："世間為業所引導"。以欲功德、禪那、神通、心自在等遊戲故稱天，或住于彼故稱天。[由]"迪烏"詞根表示遊戲等，加[後綴]"納"。人與天為人天。增長故稱利，即果。[由]"希"詞根表示增長，加[後綴]"塔"。人天之利為人天利，運載彼故稱利樂人天者，即佛。"人天利"詞為字首加"阿"字首"瓦哈"詞根表示運載，加[後綴]"納"。因佛以說法持一切天人世間出世間成就利益故如是說。彼利樂人天者。"大悲無量智"中分詞為"大悲"、"最勝"、"無量智"。其中"大悲"即具一切眾生大悲，或具大悲者。散佈故稱悲。[由]"基拉"詞根表示去除，加後綴"烏納"。意為散去、除去他人痛苦。

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.

Vuttañhetaṃ sāriputtattheraapadāne –

『『Sakkā samudde udakaṃ, pametuṃ aḷhakena vā;

Natveva tava sabbaññu, ñāṇaṃ sakkā pametave』』ti.

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.

我來將這段巴利文完整翻譯成簡體中文： 或者，損害故稱悲。[由]"基"詞根表示損害，加後綴"魯納"。意為對他人苦時損害大悲者。或對他人苦時令善人心震動故稱悲。[由]"迦拉"詞根加後綴"烏納"。或者，"卡"稱為樂，遮蔽彼故稱悲。"卡"詞為字首加"盧迪"詞根表示遮蔽，加後綴"玉"。此以欲除他人苦為相。因不顧自樂而遮蔽、妨礙大悲者之樂，此為其義。具悲即大悲故稱大悲者。或有悲故稱大悲者，即佛。彼大悲者。"最勝"即以生、福德、功德之大而至一切眾生最上最勝狀態故稱最勝者，即佛。[由]"阿加"詞根表示行，加[後綴]"阿"。"加"變"果"。佛因生於純凈剎帝利種故就生而言，因圓滿波羅蜜福德故就福德而言，因具無量無比戒等殊勝功德故就功德而言，至無邊世界一切眾生最上狀態故稱最勝。或至涅槃故稱最勝。或者，斷滅煩惱故稱最勝，即佛。[由]"阿加"詞根表示斷滅，加[後綴]"阿"。彼最勝者。"無量智"即就數量、自性、境界而言無邊際之智。為任何人智所不能量、不能限，或具一切智者。無邊際故稱無量，即智。知一切所知法故稱智，即一切智。具無量智故稱無量智者，即佛。因佛之智任何人天梵無能限定其量，故稱無量無邊，此為其義。 如舍利弗長老本生故事中說： "可以阿拉卡量，測量海中水， 卻不能測量，汝一切智智。" "大悲最勝無量智"中，以取"悲"顯示正等覺之根本，因世尊由大悲所激勵之心，為從輪迴泥中救拔眾生，于燃燈佛足下發愿，歷四阿僧祇十萬劫次第圓滿諸波羅蜜，證得無上正等覺，故悲為正等覺之根本。以"最勝"顯示世尊因具無量無比戒等功德，于無量世界中為無量眾生之最上。以"無量智"顯示正等覺。因以一切智為基礎的最上道智，以最上道智為基礎的一切智稱為正等覺。由其能力顯示四無礙解智、四無所畏智、六不共智、六神通、八眾中不動智、十力智、十六智行、四十四智事、七十七智事等諸多慧差別的智行。"彼"佛"我"以凈信心禮敬為關聯。

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 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.

Pannarasamavandanagāthāvaṇṇanā samattā.

16.

Akhilaguṇanidhāno yo munindopagantvā,

Vanamisipatanavhaṃ saññatānaṃ niketaṃ;

Tahimakusalachedaṃ dhammacakkaṃ pavatto,

Tamatulamabhikantaṃ vandaneyyaṃ namāmi.

我來為您翻譯這段巴利文： 這是簡要的解釋。我以清凈之心禮敬佛陀——他是人天集會之處，是人類與天神共同匯聚的場所；他具足禪定心，以智慧之燈光明即阿羅漢道智之燈光碟機散無明黑暗；他極其關心眾生的世間與出世間利益；他為人天帶來利益；他具足大悲心，對一切眾生懷有大慈悲；他是最尊貴的，因其種姓、功德、威德而為一切眾生中最殊勝者；他具足無量智慧，其智慧在數量上、自性上、境界上都無有邊際，他具足無量一切智。 第十五禮敬偈頌註釋完畢。 16 具足一切功德藏的牟尼王， 來到仙人墮處（今印度瓦拉納西）這寂靜者居處； 於此轉無上法輪斷除不善， 我禮敬彼無與倫比殊勝應受禮敬者。 註：我已按照您的要求進行了直譯，保持了詩歌的對仗形式，並在括號中註明了現代地名。翻譯力求完整準確，沒有省略或意譯。對於"isipatanavhaṃ"(仙人墮處)，我在括號中標註了其現代地名瓦拉納西。

1. 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.

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 , 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.

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 etena suttenāti akusalachedaṃ, dhammacakka pavattanasuttaṃ. Akusalasaddūpapadachididhātu dvidhākaraṇe ṇa.

我來為您翻譯這段巴利文： 16 在用第十五偈頌禮敬佛陀之後，現在想要以在仙人墮處鹿野苑轉法輪等功德讚歎並禮敬牟尼王，因此說出"具足一切功德藏"等偈頌。這首偈頌應當被視為由於用na-na-ma-ya-ya音步創作而成的十五音節摩利尼偈。正如《韻律論》中所說："摩利尼偈由na-na-ma-ya-ya音步構成"。其意為：若每一句都由八七音節組成，且配合na-na-ma-ya-ya音步，即na音步、ma音步、ya音步，這種偈頌就叫做摩利尼偈。這裡"bhogisīhī"應分解為"bhoga-isīhī"。"bhoga"表示數字八，"isi"表示數字七。 其中"一切功德藏"意為一切世間出世間之戒定慧等功德群的依處。這裡"akhila"（一切）表示無餘，意為"全部"。如《蜜義注》中所說："khila在此表示餘下"。"非khila"即"akhila"。或者說"不減少"即"akhila"，意為"一切"。由否定字首"na"和詞根"khi"（減少）加後綴"la"構成。"功德"一詞的含義如前所述。"一切"即"全部功德"，"一切功德藏"即是一切功德安住之處，指牟尼王。"yo"即"某某"。"牟尼王來到"中，"牟尼王"和"來到"應分開。"牟尼王"即是在家牟尼、出家牟尼、有學牟尼、無學牟尼、辟支牟尼等五類牟尼中的王者、主宰之意。其詞義如前所述。"具足一切功德藏的牟尼王來到寂靜者居處仙人墮處林中，于彼處轉斷除不善之法輪"，應如此連線理解。 "仙人墮處林"應分解為"林"和"仙人墮處"。這裡"林"指鹿野苑林。因為這是應當被喜好獨處者所親近的地方，故稱為"林"。由詞根"vana"（親近）加後綴"kvi"構成。"仙人墮處"意為以仙人降落之處而得名，或因是仙人降落之處而如此稱呼。"仙人"指尋求戒蘊等的辟支佛等。由詞根"isa"（尋求）加後綴"i"構成。他們降落、聚集於此處，故稱"仙人墮處"。由"仙人"一詞作前分，詞根"pata"（落下）加後綴"yu"構成。或者說"仙人之墮處"即"仙人墮處"。"稱為"意為"被稱呼"。由字首"ā"和詞根"vhe"（稱呼）加後綴"kvi"構成。因複合詞末尾，長音ā變短。"應稱為仙人墮處"即"仙人墮處"之林。"寂靜者"指身語意自製的善人。"自製"即"寂靜"，指辟支佛等善人。由字首"saṃ"和詞根"yamu"（制止）加後綴"ta"構成。那些寂靜者的。"居處"指住所或喜樂處。因為在此處居住或喜樂，故稱"居處"，指那片林。由字首"ni"和詞根"kita"（居住）加後綴"ṇa"構成。"來到"即"前往"。"于彼處"即在那名為仙人墮處的鹿野苑中。"斷除不善"即斷盡不善。因為通過這部經能斷除不善，所以稱為"斷除不善"，指初轉法輪經。由"不善"一詞作前分，詞根"chidi"（切斷）加後綴"ṇa"構成。

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 bhikkhūnaṃ dveme bhikkhave antā pabbajitena na sevitabbātiādinā adesayi.

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.

我來為您翻譯這段巴利文： 法輪即法輪轉經。在此，"輪"字出現在財富、相好、車輪、威儀、佈施、寶輪、法輪、剃刀輪等處。如"諸比丘，有四種輪，具足此者，天人"等中指財富。"足底生有輪相"中指相好。"如運轉之輪"中指車輪。"四輪九門"中指威儀。"佈施受用勿放逸，運轉輪于諸眾生"中指佈施。"天輪寶現"中指寶輪。"我所轉之輪"中指法輪。"為貪慾所害者，輪轉于頭上"中指剃刀輪。"以剃刀為邊際之輪"中指攻擊輪。"雷電之輪"中指雷電圓。而此處應理解為法輪。因為它運轉念處等法故稱為法輪。或因運轉聖諦等法故稱為輪。或因不離於法，既是法又是威令輪故稱為法輪。以正法、正理而成輪故稱為法輪。如《無礙解道》中所說："法輪者，何故稱為法輪？因轉法而為輪故為法輪，因轉輪而為法故為法輪，以法而轉故為法輪，以法行而轉故為法輪，住於法而轉故為法輪"等。又法輪指證悟智及說法智。其中證悟智即坐菩提座時以十六行相、六萬法門通達四聖諦的智慧。說法智即以三轉十二行相轉法輪的智慧。這兩者都是十力者胸中所生之智。但這裡是指說法智。而經典則以處所的轉義稱為法輪。"轉"即以"諸比丘，此二邊出家人不應親近"等為五比丘宣說。 "彼無比殊勝"應分解為"彼"、"無比"、"殊勝"。其中"彼"指牟尼王。"無比"指在戒等功德上無人可比。因為沒有與之相等的人故稱"無比"，即牟尼王。因為在無量世界中沒有人能在戒等功德上與他相等。意為與無與倫比的諸佛相等。"殊勝"指為一切天人所極其喜愛、可愛的、具足身色者。或者說具足超越兜率天身色者。應說"殊勝色"，但為適應韻律而省略"k"音和"色"字，以連音規則說為"殊勝"。或由后詞省略。牟尼王的身色為一切天人所極其喜愛或超越地歡喜，故稱"殊勝"。由字首"abhi"和詞根"kamu"（欲求、歡喜）加後綴"ta"構成。具有殊勝色即身色者為"殊勝"，即牟尼王。因為他具足三十二大人相、八十種隨好、六色光明和金色身，具足身體莊嚴，為一切天人所極其喜愛，具足令人歡喜的身色，故讚歎為"殊勝"。即彼殊勝者。"應受禮敬"指值得天人禮敬。或應受彼等禮敬，或受禮讚，即禮敬。這是表示抽像的詞。由詞根"vanda"或"vadi"（禮敬、讚歎）加後綴"yu"構成。值得彼禮敬為"應受禮敬"，即牟尼王。"禮"字與"值得"的關係加後綴"ṇeyya"。

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

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.

Soḷasamavandanagāthāvaṇṇanā samattā.

17.

Suciparivāritaṃ surucirappabhāhi rattaṃ,

Sirivisarālayaṃ gupitamindriyehupetaṃ;

Ravisasimaṇḍalappabhutilakkhaṇopacittaṃ,

Suranarapūjitaṃ sugatamādaraṃ namāmi.

我來為您翻譯這段巴利文： 或者說，應受天人禮敬讚歎，故稱"應受禮敬"，即牟尼王。因為他具足始中終三種功德，故為一切天人所應禮敬，或應受彼等禮敬。其中，始功德即以悲心為根本的戒，從離殺生等開始。中功德即定，因具足三禪。終功德即慧，因再無須做更上之事，故特別讚歎世尊為應受禮敬者。我以三門禮敬，即是其意。 這是簡要的解釋。具足一切功德藏，即一切世間出世間所說的戒定慧等功德群的依處，某某牟尼王，即五類牟尼中的王者、主宰世尊，來到寂靜者即身語意自製的善人們的居處即住所或喜樂處，名為仙人墮處即應稱為仙人墮處的林即鹿野苑，于彼處即在那名為仙人墮處的鹿野苑中，為五比丘宣說斷除不善之法輪即初轉法輪經，我以三門禮敬彼無與倫比即在戒等功德上無人可比的，殊勝即為一切天人所極其喜愛、可愛、具足令人歡喜身色的，應受禮敬即值得天人禮敬或應受彼等禮敬的牟尼王。 第十六禮敬偈頌註釋完畢。 17 清凈眷屬圍繞光明照耀莊嚴， 吉祥光輝莊嚴護持諸根具足， 日月輪等殊勝相好所莊嚴， 天人供養善逝我虔誠禮敬。

1. Evaṃ soḷasamagāthāya munindaṃ vanditvā idāni suciparivāritantyādīhi sattahi guṇehi thomitvā vanditukāmo suciparivāritantyādigāthamāha. Ayaṃ pana na jabhajaragaṇehi ca ekagarunā ca racitattā soḷasakkharehi yuttāvāṇinīgāthāti 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.

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.

Sirivisarālayanti paññāpuññasaṅkhātalakkhisamūhānaṃ patiṭṭhānaṃ. Ettha ca sirīti paññāpuññānametaṃ adhivacanaṃ. Atha vā puññanibbattā 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 –

『『Samūho gaṇasaṅghātā,

Samudāyo ca sañcayo;

Sandoho nivaho ogho,

Visaro nikaro cayo』』tyādi.

我來為您翻譯這段巴利文： 17 如此以第十六偈頌禮敬牟尼王后，現在想要以"清凈眷屬圍繞"等七種功德讚歎並禮敬，因此說出"清凈眷屬圍繞"等偈頌。這首偈頌應當被視為由na-ja-bha-ja-ra音步和一個重音節構成的十六音節婆尼尼偈。正如《韻律論》中所說："當有na-ja-bha-ja-ra音步和重音節時，即為婆尼尼偈"。其意為：若每一句都由na-ga-na、ja-ga-na、bha-ga-na、ja-ga-na、ra-ga-na音步組成，且末尾為重音節複合音，這種偈頌就叫做婆尼尼偈。 其中"清凈眷屬圍繞"指被離貪等垢染清凈的聖弟子等眷屬所圍繞，或清凈無煩惱垢染具足資具。因離貪等垢染而清凈故稱"清凈"，指眷屬。由詞根"suca"（清凈）加後綴"i"構成。被聖比丘等天人從四面八方圍繞或具足故稱"圍繞"，指善逝。由字首"pari"和詞根"vara"（圍繞或具足）加後綴"ṇa"構成。被清凈眷屬圍繞故稱"清凈眷屬圍繞"，指善逝。這是第三類依主釋複合詞。意思是世尊常被離貪等垢染清凈的聖比丘等四眾或八眾所圍繞。或者說具有清凈的圍繞者稱為"清凈眷屬圍繞"，指善逝。"光明照耀"指以作為工具的善妙可愛身體所放射的一尋光明，因極其可愛、令人喜悅故稱"善妙"，指光明。由字首"su"和詞根"ruca"（光明）加後綴"ira"構成。特別地照耀光明故稱"照耀"，指光明。由字首"pa"和詞根"bhā"（照耀）加後綴"kvi"構成。"善妙"和"照耀"即是"光明照耀"，以彼光明照耀。"莊嚴"指應當常常莊嚴的身體。因被莊嚴故稱"莊嚴"，指身體。由詞根"ranja"（染著）加後綴"ta"構成。具有莊嚴身體者稱為"莊嚴"，指善逝。這是后詞省略的複合詞。如同色法的存在即是色法，那即是莊嚴。意思是說世尊具有應當被常常從身體放射的一尋光明所莊嚴的色身。 "吉祥光輝莊嚴"指智慧福德所說的吉祥群的依處。這裡"吉祥"是智慧和福德的代名詞。或者說由福德所生的身體莊嚴等圓滿。因為它依止於具福德者，或被具福德者所依止，故稱為"吉祥"，即智慧福德或自在，或獲得身體莊嚴等圓滿。如《天宮事注》等中所說："吉祥是智慧福德的代名詞"，"吉祥即自在"，"吉祥即色身圓滿"。由詞根"si"（依止）加後綴"ra"和表示陰性的後綴"ī"構成。"吉祥"應說為長音，但為適應偈頌結構而保護韻律故說為短音。"光輝莊嚴"應分解為"光輝"和"莊嚴"。"光輝"即群集。因為支分進入其中的群集稱為"光輝"，即群集。由詞根"visa"（進入）加後綴"ara"構成。或者說支分彙集于其中故稱"光輝"。由字首"vi"和詞根"sara"（彙集）加後綴"a"構成。但在書中可見寫作"visayāla"帶"ya"音的讀法。那是不合適的。為什麼？因為"visara"詞本身就表示群集的意思。如《詞義明燈》中所說： "群集、組合、聚集、 積聚、會合、堆積、 流合、光輝、積累"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 , 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.

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.

Atha 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.

我來為您翻譯這段巴利文： "莊嚴"指依處。因為在此依止故稱"莊嚴"，指善逝。由字首"ā"和詞根"li"（依止）加後綴"ṇa"構成。智慧所說吉祥的光輝即群集為"吉祥光輝"，彼等的莊嚴為"吉祥光輝莊嚴"，指善逝。即彼吉祥光輝莊嚴。"護持諸根具足"指具足、成就、圓滿應當護持、防護的眼等六根。因被護持、保護故稱"護持"。由詞根"gupa"（保護）加後綴"ta"構成。因對俱生法行使主權故稱"諸根"。由詞根"idi"（最勝主權）加後綴"iya"構成。護持的諸根即"護持諸根"，指眼等諸根。以彼等。因具足、成就故稱"具足"，指善逝。由字首"upa"和詞根"i"（去）加後綴"ta"構成，即彼具足。雖然除佛陀外其他聖弟子等人也護持眼等諸根，但佛陀在菩提座上以阿羅漢道斷盡一切煩惱及習氣，以殊勝方式護持眼等諸根，故讚歎他為"護持諸根具足"。 "日月輪等殊勝相好所莊嚴"指以日輪月輪等足輪相而極其莊嚴的足。這裡"upa"字首表示程度深重。或者說極其莊嚴、具有日輪月輪等足輪相。這裡"日"指太陽，因為它迅速執行故稱為"日"。由詞根"ru"（行）加後綴"ṇi"構成。如《道支注》中所說："月亮直行緩慢，而太陽直行迅速"。而在《Ṇvādi目犍連》中說："在'ru'聲上加'i'。'o'代替'a'。因吼叫故稱'日'。即太陽"。在《詞義注》中說："因眾生以此發光故稱'日'"。"月"指月亮。因為它以草活命而生存故稱為"兔"，即智兔。由詞根"sasa"（生存）加後綴"a"構成。因有兔的形相在其中故稱為"月"。因為過去兔王以婆羅門相出現，為乞求者跳入火堆捨棄生命佈施己身。當時帝釋天王為使那智兔捨生命佈施的功德在整個劫中顯著，便壓榨山取其精華，在月輪上刻畫兔的形相而安置。因此月亮被世人稱為"月"。其詳細內容應在《智兔本生經》中檢視。 或者說因為它損害熱性故稱為"月"。由詞根"sasu"（損害）加後綴"ī"構成。因以限定方式莊嚴故稱"輪"。由詞根"maṇḍa"或"maḍi"（莊嚴）加後綴"ala"構成。或者說因從四方取得莊嚴故稱"輪"。由"maṇḍa"作前分，詞根"lā"（取）加後綴"kvi"構成。日的輪為"日輪"，月的輪為"月輪"，日輪和月輪為"日月輪"，"輪"字也應與"日"字結合。因為"輪"字從複合詞中可聞。"等"即等等。它是表示"起首"義的不變化詞。以日月輪等為起首者即"日月輪等"，指足輪相。因被標識、應被標識故稱"相"，即足下現輪相，日月輪等和彼相即是"日月輪等相"，以彼而極其莊嚴、具足極其莊嚴的足者為"日月輪等殊勝相好所莊嚴"，指善逝。或者說具有極其莊嚴的日月輪等相即足輪相者如是稱，指善逝。即彼。

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 dutavilambitakhalitānukaḍḍhananippiḷinukkuṭika kuṭilākuṭilatādi dosarahita mavahasita rājahaṃsausabha vāraṇa migarājagamanaṃ kāyagamanaṃ. Ñāṇagamanañca vipula nimmala karuṇā sati vīriyādi guṇavisesa sahita abhinīhārato yāva mahābodhi anavajjatāya sobhanamevāti.

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.

Ayaṃ panettha saṅkhepayojanā. Suciparivāritaṃ rāgādimala visuddhāhi ariyasāvakādiparisāhi parikkhāritaṃ kilesamalavisuddhaṃ parikkhāravantaṃ vā, surucirappabhāhi suṭṭhu kantita sarīranikkhantabyāmamattaraṃsīhi karaṇabhūtehi, rattaṃ niccaṃ rañjitabbakāyaṃ, sirivisarālayaṃ paññāpuññasaṅkhātalakkhisa mūhānaṃ 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.

Sattarasamavandanagāthāvaṇṇanā samattā.

18.

Maggoḷumpena muhapaṭighāsādiullolavīciṃ,

Saṃsāroghaṃ tari tamabhayaṃ pārapattaṃ pajānaṃ;

Tāṇaṃ leṇaṃ asamasaraṇaṃ ekatitthaṃ patiṭṭhaṃ,

Puññakkhettaṃ paramasukhadaṃ dhammarājaṃ namāmi.

我來為您翻譯這段巴利文： "天人供養"指應受天人供養。"天"指以自在遊戲等而光耀故稱天。由詞根"sura"（光耀）加後綴"a"構成。或者說因獲得、光耀天之自在故稱天。由詞根"sura"（自在、光明）加後綴"a"構成。或因具美妙音聲故稱天。"人"指引導蘊相續或自業故稱人。由詞根"nara"（引導）加後綴"a"構成。天和人即天人，應受彼等供養故稱"天人供養"，指善逝。即彼。"善逝"指佛陀。因其具有善妙行故稱善逝。因為世尊接近所化眾生必定能成就他們的利益安樂，故為善妙。同樣，因具足相好莊嚴色身，行走無遲緩拖延、壓迫、蹲踞、彎曲等過失，如天鵝、公牛、象王、獅王之行，身行善妙。智慧之行也因具足廣大、清凈、悲心、念、精進等功德殊勝，從發願乃至大菩提都無過失故為善妙。 或者說以自覺智慧遍知一切世間，以智慧正確通達故稱善逝；同樣，以斷除勝解斷除世間集，使之成為不生法，正確通達故稱善逝；現證世間滅即涅槃，正確通達故稱善逝；修習導向世間滅的道，正確行故稱善逝；以預流道所斷的煩惱，不再重返、不再回來故稱善逝等，應以此理解此義。或者說到達、證得善處即正等菩提或涅槃故稱善逝。又因說真實、如理、有益、適合所化眾生的法，故正說稱為善逝，將"d"音變為"t"音。如是因善妙行等稱為善逝，即彼善逝。"虔誠"指恭敬，虔誠即恭敬。由字首"ā"和詞根"dara"（敬重）加後綴"ṇa"構成。即彼虔誠。"禮敬"即我禮拜之意。 這是簡要的解釋。清凈眷屬圍繞，即被離貪等垢染清凈的聖弟子等眷屬所圍繞，或清凈無煩惱垢染具足資具，以光明照耀，即以作為工具的善妙可愛身體所放射的一尋光明，莊嚴即應當常常莊嚴的身體，吉祥光輝莊嚴即智慧福德所說吉祥群的依處，具足護持諸根，即具足、成就、圓滿應當護持、防護的六眼等根，日月輪等殊勝相好所莊嚴，即以日輪月輪等足輪相而極其莊嚴的足，或具有極其莊嚴的日輪月輪等足輪相，天人供養即應受天人供養，我虔誠即恭敬禮敬善逝即佛陀。 第十七禮敬偈頌註釋完畢。 18 以道之舟度越愚癡瞋恨貪慾等洶涌波浪， 度過輪迴暴流到達彼無畏彼岸為眾生知， 救護、庇護、無等依怙、唯一津渡、依止處， 福田、最勝樂施、法王我禮敬。

1. 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 . Chappaccayaṭīkādīsu hi 『『assasaddassa sattasaṅkhyāvācakabhāvo vutto』』ti.

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.

我來為您翻譯這段巴利文： 18 如此以第十七偈頌禮敬善逝后，現在想要以"度過輪迴暴流"等九種功德讚歎並禮敬，因此說出"以道之舟"等偈頌。這首偈頌應當被視為由ma-bha-na-ta-ta音步和兩個重音節構成的十七音節曼達干多偈。正如《韻律論》中所說："曼達干多由ma-bha-na-ta-ta-gā-go音步和兩個重音節構成"。其意為：若每一句都由四、六、七音節即ma-ga-na、bha-ga-na、na-ga-na、ta-ga-na、ta-ga-na音步和兩個重音節gā、go構成，這種偈頌就叫做曼達干多偈。這裡因為"對"字表示道果四雙八輩聖人，故"對"字表示數字四，因為季節分為寒季、涼季、雨季、熱季、雨期、秋季六種，故"季"字表示數字六。應知"馬"字表示數字七。因為在《六緣注》等中說："馬字表示數字七"。 其中，那位法王以道之舟度過有愚癡瞋恨貪慾等洶涌波浪的輪迴暴流，為眾生所知到達無畏彼岸，是救護、庇護、無等依怙、唯一津渡、依止處、福田、最勝樂施的法王，我禮敬他，應如此連線理解。我將依意義次序解釋此偈。"愚癡瞋恨貪慾等洶涌波浪"指愚癡、瞋恚、貪愛等所說的大浪小波。因相應法因此迷惑，或自身迷惑，或僅是迷惑故稱"愚癡"，即癡。由詞根"muha"（迷亂）加後綴"ṇa"構成。相應法因此衝突，或自身衝突，或僅是衝突故稱"瞋恨"，即瞋。由字首"paṭi"和詞根"hana"（傷害、行）加後綴"a"構成，"hana"變"gha"。食慾、欲求為"欲"，或因欲求故稱"欲"，即貪。由詞根"isu"（欲求）加後綴"a"構成，"isu"變"ā"。愚癡和瞋恨和欲為"愚癡瞋恨欲"，以彼等為起首者即"愚癡瞋恨欲等"，指貪等煩惱。這裡"等"字包括慢、見、疑、昏沉、掉舉、無慚、無愧煩惱和不善心生起。向上水動亂故稱"洶涌"，即大浪。由字首"u"和詞根"lola"（動亂）加後綴"ṇa"構成。或說趨向岸邊故稱"洶涌"。由詞根"ula"（去）加後綴"ola"構成。令驚異地積集美麗故稱"波浪"，即小波。由字首"vi"和詞根"ci"（積集）加後綴"kvi"構成。洶涌和波浪即"洶涌波浪"。在某些書中可見寫作"kullolavīci"的讀法。那是不合適的。為什麼？因為"kulla"詞表示"筏"的意思。只有"ullola"詞才表示大浪的意思。如《詞義明燈》中所說："ullola和kallola說在大浪中"。

Mūlapaṇṇāsaṭṭhakathāyañca 『『kullo nāma taraṇatthāya kalāpaṃ katvā bandho. Pattharitvā baddhā pana padaracāṭi ādayo 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 –

『『Khandhānañca paṭipāṭi, dhātuāyatanāna ca;

Abbocchinnaṃ vattamānā, saṃsāroti pavuccatī』』ti.

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 vā sattasaṅkhāre ottharitvā ajjhottharitvā abhibhavitvā vaṭṭasmiṃ hanati haratīti ogho, ohaneti osīdāpeti vaṭṭasmiṃ sattasaṅkhāreti vā ogho, rāgādi kilesā labbhanti. Saṃsāroeva ogho saṃsārogho, taṃ saṃsāroghaṃ.

我來為您翻譯這段巴利文： 在《根本五十經注》中說："筏指為渡水而集合捆綁，平鋪捆綁的木板船等稱為舟"。愚癡瞋恨欲等即洶涌波浪。此輪迴暴流中有此故稱"有愚癡瞋恨欲等洶涌波浪"。這是末尾複合詞，如"喜樂"、"大座"、"晝夜"等。這裡應這樣理解詞義：喜和樂為喜樂，彼禪那有此，或在彼中存在故稱喜樂，即禪那。大的座位為大座，彼之狀態為大座。夜和日為晝夜。作于晝夜稱晝夜。或者說如洶涌波浪的愚癡瞋恨欲等洶涌波浪，指輪迴暴流。這是譬喻依主釋複合詞。如大海中充滿可怕的大浪波濤等和鱷魚、鯨魚、帝平伽羅等魚類海獸等，同樣充滿愚癡等煩惱和不善心生起，以及由彼等所生的可怕眾多生老病死苦等和諸蘊等，這是其意。"輪迴暴流"指名為輪迴的暴流，即海水流。因為一再不斷地流動、執行、進行故稱輪迴。由字首"saṃ"和詞根"sara"（行）加後綴"ṇa"構成。意為蘊、界、處的不斷進行。因此註釋中說： "蘊的相續及， 界與處諸法； 不斷地執行， 稱為輪迴者。" 因漫過、淹沒眾生而下壓、帶去故稱暴流，即水流。由字首"ava"和詞根"hana"（取去）加後綴"ṇa"構成，"hana"變"gha"。"ava"字首表示漫過義。或說使落入其中的眾生下沉故稱暴流，即水流。由字首"ava"和詞根"hana"（使沉沒）加後綴"ṇa"構成。"ava"字首表示下方義。如暴流故稱暴流，即輪迴。或者說因漫過、淹沒、勝過有情諸行而在輪迴中壓迫、帶去故稱暴流，或說使有情諸行沉沒于輪迴中故稱暴流，指貪等煩惱。輪迴即暴流為輪迴暴流，即彼輪迴暴流。

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 aṭṭhamaggaṅganāvāya saṃsāroghaṃ taritvā nibbānatīraṃ pāpuṇāti. Atītā buddhā pāpuṇiṃsu. Anāgatā buddhā pāpuṇissantīti vuttaṃ hoti. Vuttañhi mahāvaggasaṃyutte

『『Ekāyanaṃ jātikhayantadassī,

Maggaṃ pajānāti hitānukampī;

Etena maggena tariṃsu pubbe,

Tarissantiyeva taranti ogha』』nti; Buddhavaṃse ca

『『Saṃsārasotaṃ chinditvā, viddhaṃsetvā tayo bhave;

Dhammanāvaṃ samāruyha, tāremi janataṃ bahu』』nti.

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.

我來為您翻譯這段巴利文： "以道之舟"，這裡分解為"道"和"舟"。意為以八正道所說的筏。這裡"道"指八支聖道。因諸佛和聖弟子們經由此道到達未到之處涅槃故稱"道"，即八支聖道。由詞根"magga"（行）加後綴"a"構成。如《無礙解道》中所說："因諸佛和弟子經此道去往未到之處涅槃，故稱八支聖道"。或說因尋求涅槃故稱"道"，或因被求涅槃者尋求故稱"道"，即八支聖道。意為被智慧所見。由詞根"magga"（尋求）加後綴"a"構成。如《相應部大品注》中所說："道以何義為道？以尋求涅槃義和被求涅槃者尋求義"。或說因被行故稱"道"，意為八支聖道被求涅槃者所行。"舟"即水，因保護於水故稱"舟"，即彼以增加鼻音而成"舟"，即筏。由"水"為前分，詞根"pā"（護）加後綴"kvi"構成。道即舟為"道舟"，或說名為道的舟如是，或說如道的舟如是，或說似道的舟如是，或說道和舟為"道舟"。或說舟即道為"道舟"，或說名為舟的道如是，或說似舟的道如是，或說如舟的道如是，或說舟和道為"道舟"，應如是從隱喻、相似、譬喻、並列義和他方自方義理解詞義。以彼道舟。"度"即已度。因為法王以八正道之船度過輪迴暴流而到達涅槃彼岸。過去佛已到達。未來佛將到達，此是其意。如《相應部大品》中說： "見盡生死一乘道， 知道憐愍眾生者； 過去以此道已渡， 將渡正渡渡暴流。" 《佛種姓》中說： "斷除輪迴流， 破壞三有界； 登上法船已， 度脫眾多人。" "無畏"因無生老病死等怖畏故稱無怖畏。因為彼世尊無有怖畏故稱"無畏"。或說"無畏"即安穩。因為彼涅槃中無生等怖畏故稱"無畏"。在這第二種解釋中，此詞是"彼岸"詞的限定語。這裡"彼岸"因是輪迴輪轉的對岸義故說為涅槃。因為它保護於水故稱"彼岸"，即海的彼岸。由詞根"pā"（護）加後綴"ara"構成。或說因能夠阻止波浪等故稱"彼岸"。由詞根"pāra"（能）加後綴"a"構成。如彼岸故稱"彼岸"。以究竟義應如是理解詞義：因在此保護生怖畏等故稱"彼岸"，或因在此能夠阻止生怖畏等故稱"彼岸"，即涅槃。已到達彼故稱"到達彼岸"，即法王。由"彼岸"為前分，詞根"pada"（去）加後綴"ta"構成。或說以"已解脫應解脫"等方式進行的大誓願，或一切輪迴苦，或一切智智等功德的彼岸即邊際，已到達、已證得故稱"到達彼岸"，即法王。因為"彼岸"詞表示邊際。即彼到達彼岸。"眾生"即一切眾生。因由彼等業煩惱而特別生起故稱為"眾生"。即彼等眾生的。

Tāṇanti 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.

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 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.

我來為您翻譯這段巴利文： "救護"以救護義為救護。因救護、保護眾生免於輪迴怖畏故稱"救護"，即法王。由詞根"tā"（護）加後綴"yu"構成。或說"救護"以保護眾生免於輪迴輪轉苦義為救護。因為彼法王以說法給予眾生道果涅槃樂而救護、保護眾生免於輪迴輪轉苦故稱"救護"。即彼救護。"庇護"以隱匿義為庇護，因為被生怖畏等逼迫的眾生在此隱匿故稱"庇護"，即法王。由詞根"lī"（隱）加後綴"yu"構成。或說"庇護"以見輪迴怖畏者隱匿義為庇護。因為欲出離輪迴者在此法王處隱匿故稱"庇護"。即彼庇護。意思是說法王成為被輪迴怖畏所逼迫的一切眾生的救護、庇護、依歸、歸依、處所。 "無等依怙"指一切眾生的無等依止，因為他在戒等功德上無有等同相似者故稱"無等"，即法王。因在此行、依止故稱"依怙"，即法王。由詞根"sara"（行）加後綴"yu"構成。成為無等無比而為依怙故稱"無等依怙"，即法王。這是狀態業持業釋複合詞。意思是因為法王是一切成就安樂的施與者，所以成為一切眾生不共他人的無等依怙、依止、歸依。即彼無等依怙。"唯一津渡"指成為到達涅槃彼岸的唯一津渡。因在此渡過、越過河海等故稱"津渡"。指為到達河海等彼岸而下渡之處。由詞根"tara"（渡）加後綴"tha"構成。"ra"變"ta"，加"i"音。人們的一個津渡為唯一津渡，如彼故稱"唯一津渡"，即法王。如人們由津渡渡過河等而安樂到達彼岸，非由非渡處，如是所化眾生由最勝的佛陀津渡渡過輪迴暴流而安樂到達涅槃彼岸，非由非渡處即外道，因此讚歎法王為"唯一津渡"。以究竟義而言，因成為唯一最勝而在此渡過、越過到涅槃彼岸故稱"唯一津渡"，即法王。想要渡過安穩涅槃彼岸的所化眾生在此佛陀津渡聽聞所說之法，依所說之法而行，以八正道之船斷除輪迴暴流，安樂渡過安穩涅槃彼岸，因此以"此"字所指示的彼佛陀名為一切眾生的唯一最勝津渡。意思是其他外道不名為唯一津渡。即彼唯一津渡。

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 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.

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.

我來為您翻譯這段巴利文： "依止"指如大洲般成為一切眾生的依止、所依。意為歸依、庇護、歸宿。因在此依止故稱"依止"，即法王。由字首"pati"和詞根"ṭhā"（住）加後綴"a"構成。意思是法王如大洲般成為一切求樂眾生的依止、歸依、庇護、歸宿，即彼依止。"福田"指成為求涅槃樂者福德種子的田地。或成為求福者福德種子播種處的田地，因清凈自作者故稱"福"，即善。由詞根"pu"（凈）加後綴"ṇya"構成。或說因生起最勝可尊重性故稱"福"，或因生起常被尊重故稱"福"，即善。由"尊重"為前分，詞根"jana"（生）加後綴"ṇya"構成。應依語源法則理解詞形。或說因清凈其餘非福故稱"福"，即善。由詞根"pu"（凈）加後綴"ṇya"構成。因保護已撒、已播之種故稱"田"，即稻田等。由"撒"為前分，詞根"tā"（護）加後綴"kvi"構成。意為因使播種者獲大果而保護種子。或說因在此撒播種子故稱"田"。由詞根"khipa"（撒）或（播）加後綴"ta"構成。如田故稱"田"，即法王。以究竟義而言，因使播福德種子的眾生獲大果而保護已撒、已播的福德種子故稱"田"。或說因福德種子被求涅槃者撒播於此故稱"田"，應如是說法王。福的田為"福田"，即法王。如國王或大臣等的稻米或大麥生長處稱為國王或大臣等的稻田或麥田。如是法王因使一切世間獲福大力而成為福德生長處，依止法王眾生世間生起種種利益安樂福德，因此法王被尊稱為"福田"，此是其意。即彼福田。 "最勝樂施"指施與最上涅槃樂。如說："涅槃是最上樂。"這裡"最勝"詞表示最上義，是非獨立原形詞。或說因被聖者超越尊重故稱"最勝"，即涅槃。由字首"para"和詞根"mā"（尊重）加後綴"a"構成。或說因被聖者特別喜樂故稱"最勝"，即涅槃。由字首"pa"和詞根"ramu"（喜樂）加後綴"ṇa"構成。而在《詞義注》中說："因殺敵對故稱最勝。因喜樂於最勝狀態故稱最勝。取'ṇa'。"彼之樂為"最勝樂"。最勝或最上之樂為"最勝樂"。因給予彼故稱"最勝樂施"，即法王。由"最勝樂"為前分，詞根"dā"（施）加後綴"kvi"構成。意思是說法王以說法和接受四資具而給予所化眾生涅槃樂。即彼最勝樂施。"法王"指佛陀。因以世間出世間法令天人歡喜滿足故稱"法王"。或說由波羅蜜法而得佛位而成王故稱"法王"。或說由波羅蜜法而生為王故稱"法王"。我禮敬彼法王，應如是連線。

Ayaṃ panettha saṅkhepayojanā. Yo dhammarājā muha paṭighāsādiullolavīciṃ mohadosataṇhādisaṅkhātaṃ mahātaraṅga khuddakaūmikaṃ, saṃsāroghaṃ saṃsārasaṅkhātaṃ oghaṃ samuddajalappavāhaṃ . 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.

Aṭṭhārasamavandanagāthāvaṇṇanā samattā.

19.

Kaṇḍambaṃmūle parahitakaro yo munindo nisinno;

Accheraṃ sīghaṃ nayanasubhagaṃ ākulaṇṇaggijālaṃ;

Dujjāladdhaṃsaṃ munibhijahitaṃ pāṭiheraṃ akāsi;

Vande taṃ seṭṭhaṃ paramaratijaṃ iddhidhammehupetaṃ.

我來為您翻譯這段巴利文： 這是這裡的簡要解釋。那位法王以八正道所說的筏度過有愚癡瞋恨貪慾等洶涌波浪即以愚癡瞋恚貪愛等所說的大浪小波、輪迴暴流即名為輪迴的暴流海水流，已度過，無畏即安穩，或因無生等而無怖畏，到達彼岸即已到達、已證得涅槃彼岸，為眾生即一切眾生，救護即以救護義為救護即保護，庇護即以隱匿義為庇護即隱匿，無等依怙即一切眾生的無等依止，唯一津渡即成為到達涅槃彼岸的唯一津渡，依止即如大洲般成為一切眾生的依止所依，福田即成為求涅槃樂者福德種子的田地，或成為求福者福德種子播種處的田地，最勝樂施即施與最上涅槃樂，法王即以世間出世間法令眾生歡喜的佛陀，或由波羅蜜法而生佛位的佛陀，我以三門禮敬。 第十八禮敬偈頌註釋完畢。 19. 在芒果樹下為利他而坐的牟尼王， 迅速顯現悅目令人驚異的熊熊火焰網， 摧毀邪網為牟尼所捨棄的神變， 我禮敬彼具足神通法的最上喜生最勝者。

1. 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 , 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.

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 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.

我來為您翻譯這段巴利文： 19 如此以第十八偈頌禮敬法王后，現在想要以在舍衛城（今印度北方邦斯拉瓦斯提）芒果樹下顯現神變等功德讚歎牟尼王並禮敬，因此說出"在芒果樹下"等偈頌。這首偈頌應當被視為由ma-ta-na-ya-ya音步和五、六、七音節構成的十八音節庫蘇米塔拉塔韋利塔偈。正如《韻律論》中所說："由mo-to-no-yo-yā音步和五六七音節構成庫蘇米塔拉塔韋利塔偈"。這裡的解釋是：若每一句都由五、六、七音節即mo-ga-na、to-ga-na、no-ga-na、yo-ga-na音步和兩個ya-ga-na構成，那種偈頌就叫做庫蘇米塔拉塔韋利塔偈。這裡因為"根"字表示五根，故"根"字表示數字五。因為季節分為寒季、涼季、雨季、熱季、雨期、秋季六種，故"季"字表示數字六。應知"仙"字因毗婆尸等佛為七種，故表示數字七。 其中，那位為利他而在芒果樹下坐的牟尼王迅速顯現神變，我禮敬彼牟尼王，應如此連線。我將依意義次序解釋此偈。"為利他"指自身為他一切眾生作利益。因由此增益安樂故稱"利"，即義利或功用。由詞根"hi"（增）加後綴"ta"構成。意為具足者的世間出世間樂增長。他人之利為"利他"，作彼故稱"為利他"，即牟尼王。因為他從得到燃燈佛授記開始，捨棄自樂，為眾生世間的利益安樂而在四阿僧祇十萬劫中行三十波羅蜜和五大舍，在證得一切智佛果時以四十五年說法造作眾生世間的世間出世間利益安樂，因此讚歎為"為利他"。"彼"指彼如是。"牟尼王"指佛陀。因為他是在家牟尼、出家牟尼、有學牟尼、無學牟尼、辟支牟尼等五種牟尼之王故稱"牟尼王"。"在芒果樹下"，這裡分解為"在甘荼芒果樹下"。為維護韻律而加點。意為在名為甘荼的波斯匿王（憍薩羅國王）園丁所種白芒果樹的近處。這裡"甘荼"是他的名字。或說"甘"說為樂，彼去、到達故稱"甘荼"，即園丁。由"樂"為前分，詞根"ḍi"（去）加後綴"ṇa"構成。或說"甘"說為水，知道彼在樹上灑水故稱"甘荼"，即園丁或園監。因為被欲果者所到故稱"芒果"，即白芒果樹。由詞根"ama"（去）加後綴"bo"構成。名為甘荼的園丁所種的芒果為"甘荼芒果"，彼之下即近處為"甘荼芒果樹下"，即在彼甘荼芒果樹下。

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.

Ākulaṇṇaggijālanti 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.

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 muni. Assatthitaddhite ṇīpaccayo. Atha vā idhaloka paralokaṃ attahita parahitaṃ hitāhitañca munanti jānantīti munīti vuccanti. Tehi munībhi.

我來為您翻譯這段巴利文： "坐"即住。"驚異"以令驚奇義。因為這個"驚異"詞表示驚奇義，是非獨立原形詞。或說殊勝驚奇行、轉起故稱"驚異"，即神變。由字首"ā"和詞根"cara"（行）加後綴"a"構成，詞根"cara"變"cchera"，"ā"音短化。如盲人登山般非經常行、轉起故稱"驚異"，即神變。由字首"na"和詞根"cara"（行）加後綴"a"構成。如盲人登山非經常有而僅偶爾有，如是世尊的神變非經常有而僅偶爾有，因此稱彼為"驚異"。因此《導論注》中說："非經常生起者，稱為驚異。"或說適合打響指故稱"驚異"。適合後綴加"ṇiya"。應說"驚異"而為維護韻律省略"iya"音說為"驚異"。如《戒蘊品注》中說："如盲人登山般非經常有故稱驚異。這是語源學說。而這是註釋說，適合響指故稱驚異，意為適合打響指。""悅目"指令天人顯色眼喜悅達到。因引導身體顯示平坦不平故稱"眼"，即顯色眼。由詞根"nī"（引導）加後綴"yu"構成。彼之善美去故稱"悅目"，即神變。由"眼善"為前分，詞根"gamu"（去）加後綴"kvi"構成。即彼悅目。 "熊熊火焰網"，這裡分解為"熊熊-水-火-網"。具有散佈水流火焰。或說意為周遍散佈相互交錯雙雙水網火網具足。極度使水火網相互交錯作故稱"熊熊"，即水火網。由字首"ā"和詞根"kula"（作）加後綴"a"構成。極度結合相互故稱"熊熊"。或說周遍運轉雙雙水火網故稱"熊熊"，即水火網。意為水網與火網、火網與水網相混合。因眾生由此活命故稱"水"。由詞根"ana"（活）加後綴"a"構成，"na"變"ṇa"，重複或雙倍。或說行往彼彼處故稱"水"。由詞根"ara"（去）變"anna"，詞根末尾省略，"nn"變"ṇṇ"。水的流為"水"，後分省略。因曲行故稱"火"。由詞根"aja"（行）加後綴"i"構成，"ja"變"gga"。因燃燒、照耀故稱"焰"，即火焰。由詞根"jala"（照）加後綴"ṇa"構成。火的焰為"火焰"。水和火焰為"水火焰"，具有熊熊散佈水火焰故稱"熊熊火焰網"，指雙神變。即彼熊熊火焰網。 "摧毀邪網"指完全粉碎惡見論說之網。因惡燃結于輪迴輪轉故稱"邪網"，即惡見論網。因為外道論說以"無佈施"等方式轉起，以不許出離輪迴故如網，因此稱"邪網"。由字首"du"和詞根"jala"（結）加後綴"ṇo"構成。彼破壞、粉碎故稱"摧毀邪網"，即雙神變。"為牟尼所捨棄"分解為"為牟尼們所捨棄"。其中"諸牟尼"指一切正等正覺者。因為他們稱寂默為一切智智，彼等有此故稱"牟尼"。或說因有身寂默、語寂默、意寂默故稱"牟尼"。具有義後綴加"ṇī"。或說因知此世他世、自利利他、利與非利故稱"牟尼"。即彼等諸牟尼。

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.

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 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.

我來為您翻譯這段巴利文： "所捨棄"即未捨棄或未斷絕，應舍應棄稱"捨棄"。由詞根"hā"（舍）加後綴"ta"構成。非捨棄為"未捨棄"，即神變。即彼未捨棄。因為世尊在舍衛城（今印度北方邦斯拉瓦斯提）南門芒果樹下所作神變，而世尊在彼神變結束時去往三十三天城，在彼波利叉多樹下名為黃布的石座上坐著為諸天說阿毗達摩之說，為一切正等正覺者所未捨棄，是法性，此是其意。因為在《佛種姓注》三十法性開顯中說在舍衛城門顯現雙神變、在三十三天處說阿毗達摩是法性。因此讚歎神變為"牟尼所捨棄"。 "神變"以對治制伏義為神變，踏碎對方外道而轉起故稱"神變"。由字首"paṭi"和詞根"hi"（去）加後綴"ṇo"構成，"hi"變"hera"。或說除去世尊和教法的對方外道故稱"神變"，即神通智。由字首"paṭi"和詞根"hara"（除）加後綴"ṇo"構成。或說除去眾生的見慢所執著心故稱"神變"。或說引生不信者的信故稱"神變"。或說以已作所作的無垢等持心后應行、應轉起故稱"神變"。因為這個"paṭi"字表示"后"的意思。如"當他進入時另一婆羅門來"等句中。或說反覆不斷地雙雙水火網運轉故稱"神變"，即雙神變。而彼分為神通神變、記說神變、教誡神變三種。其中這裡意指神通神變。"迅速"即快速、迅速或輕快。而彼是"作"字的動作限定語。輕快而轉起故稱"迅速"。由詞根"si"（去）加後綴"gha"構成，長音。"作"即已作。

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 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.

我來為您翻譯這段巴利文： 這裡應如是理解神變。即世尊在證悟后第七年，在舍衛城（今印度北方邦斯拉瓦斯提）南門芒果樹下，在天帝釋命令天子毗首羯磨所化作的十二由旬寶殿中，在世尊所化作一由旬寶座和寶經行處上坐著，在三由旬天白傘蓋撐持時，向周圍十二由旬的會眾顯示義取開顯和降伏外道：上身出火聚，下身流水流；下身出火聚，上身流水流；前身出火聚，後身流水流；後身出火聚，前身流水流；右眼出火聚，左眼流水流；左眼出火聚，右眼流水流；右耳孔出火聚，左耳孔流水流；左耳孔出火聚，右耳孔流水流；右鼻孔出火聚，左鼻孔流水流；左鼻孔出火聚，右鼻孔流水流；右肩峰出火聚，左肩峰流水流；左肩峰出火聚，右肩峰流水流；右手出火聚，左手流水流；左手出火聚，右手流水流；右脅出火聚，左脅流水流；左脅出火聚，右脅流水流；右足出火聚，左足流水流；左足出火聚，右足流水流；每個指頭出火聚，指縫流水流；指縫出火聚，每個指頭流水流；每一毛孔出火聚，每一毛孔流水流；每一毛孔出火聚，每一毛孔流水流。青、黃、赤、白、紫、光明六種顏色雙雙流出。世尊經行時，所化人或站或坐或臥。世尊站時，所化人或經行或坐或臥。世尊坐時，所化人或經行或站或臥。世尊臥時，所化人或經行或站或坐。所化人經行時，世尊或站或坐或臥。所化人站時，世尊或經行或坐或臥。所化人坐時，世尊或經行或站或臥。所化人臥時，世尊或經行或站或坐，如此為降伏外道而顯現種種雙神變。這裡若有任何人能作如是神變者，彼可來，因為如呵責語故說"義取開顯"。因為義取即質問，作為取得對方之義即把握，彼之開顯為義取開顯。"降伏外道"指降伏前以誑惑方式興起要作神變的外道。而彼即成就彼等不能如是作。這兩個詞應與"雙神變"相連。;

Seṭṭhanti 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.

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.

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 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.

我來為您翻譯這段巴利文： "最勝"即更殊勝。其詞義已如前說。"最勝喜生"即生起天人最上喜悅。或令最勝善者心生喜悅。這裡第一種解釋中"最勝"字表示最上義，是非獨立原形詞不變詞。第二種解釋中表示善義，是獨立原形詞。因生起天人最勝最上喜悅故稱"最勝喜生"，即牟尼王。由"最勝喜"為前分，詞根"jana"（生）加後綴"kvi"構成。或說因以種種方式喜樂於正法故稱"最勝"，即得發生錯誤:terminated

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 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.

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.

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 , 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.

Ekūnavīsatimavandanagāthāvaṇṇanā samattā.

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

我來為您翻譯這段巴利文： 在不凈等中住于凈想等是聖神通。鳥神等的空中行走等是業報生神通。如說："什麼是業報生神通？一切飛鳥、一切天神、某些人類、某些墮處眾生的神通，這是業報生神通"等。而轉輪聖王等的空中行走等是福德者神通。如說："什麼是福德者神通？轉輪聖王與四兵種一起空中行走，乃至包括騎馬者和牧牛者。居士祗提迦的福德神通，居士阇提羅的福德神通，居士瞿舍的福德神通，居士門達迦的福德神通，五大福德者的福德神通。"而持咒者等的空中行走等是明咒所成神通。這裡"等"字包括在空中顯現象、馬等，乃至顯現種種軍隊陣列等。由彼彼正加行因緣成就彼彼業，以彼彼正加行因緣成就義為神通。 這裡是簡說。詳說則應從《無礙解道》神通論和《清凈道論注》中取得。應知在那些神通中，除了明咒所成神通外，其餘神通世尊都具足。或者應見因世尊具足三明和八明，一切佛神通都具足，因此也得明咒所成神通。我禮敬彼牟尼王，應如此連線。 這裡是簡要義解。為利他即自身為他一切眾生作利益、目的，彼牟尼王即如是佛陀，在甘荼芒果樹下即在名為甘荼的波斯匿王（憍薩羅國王）園丁所種白芒果樹近處坐住，驚異即令驚奇，悅目即令天人凈眼達到善美，熊熊火焰網即具有散佈水流火焰，或周遍散佈相互交錯雙雙水網火網，摧毀邪網即粉碎惡邪見論說之網，為牟尼所捨棄即為一切正等正覺者所未捨棄，神變即對治制伏的神變或水火雙雙神變，迅速即快速作，最勝即更殊勝，最勝喜生即生起天人最上喜悅或令最勝善者心生喜悅，具足神通法即具足不可思議無量佛神通功德，我以頭禮敬彼牟尼王。 第十九禮敬偈頌註釋完畢。 20 獨一牟尼日以慈悲為曙光智慧廣大為日輪， 以殊勝法光開敷如蓮花的所化眾生海， 遍佈三有窟清凈名聲而成三界一眼， 我禮敬彼不忍眾苦的大仙。;

1. 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.

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

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.

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.

我來為您翻譯這段巴利文： 20 如此以第十九偈禮敬牟尼王后，現在想要以九種功德即應覺悟等讚歎以法教說四諦法教化眾生海的牟尼日而禮敬，因此說出"牟尼日"等偈頌。這首偈頌應當被視為由ya-ma-na-sa-ra-ra音步和一個重音和六、七音節構成的十九音節雷電偈。正如《韻律論》中所說："以六六七音節和ymā-na-sa-ra-ra重音構成雷電偈。"這裡的解釋是：若每一句都由六六七音節即ymā（ya-ga-na和ma-ga-na）、na-ga-na、sa-ga-na、ra-ga-na、ra-ga-na和一個重音構成，那種偈頌就叫做雷電偈。這裡應知因味有澀、苦、甜、咸、酸、辣六種，故"味"字表示數字六。因季節有寒季、涼季、春季、熱季、雨季、秋季六種，故"季"字表示數字六。應知"馬"字表示數字七。因為"馬"字表示七的含義在韻律注中已說。 其中，以慈悲為曙光智慧廣大為日輪的獨一牟尼日，在清凈三有窟中以殊勝法光開敷如蓮花的所化眾生海，遍佈名聲而成三界一眼，我禮敬彼不忍眾苦的大仙牟尼日，應如此連線。 我們將依意義次序而非詞序解釋此偈以便易於理解。"以慈悲為曙光"應分解為"慈悲-升起-曙光"。即稱為大悲之升起山頂太陽曙光。或說如從升起山升起的太陽曙光般的大悲之義。這裡"慈悲"字用於悲和慈。如"無慈悲"說為無悲中用於悲。"具慈悲"中用於慈，意為達到慈心。這裡則意指悲。 這是詞義。因傷害具悲者直到未達所欲利他成就為止故稱"慈悲"，即大悲。由詞根"daya"（害）加後綴"a"構成。或說因由此攝受惡人故稱"慈悲"。詞根"daya"（攝受）。或說因舍自樂取苦故稱"慈悲"。詞根"daya"（取）。或說因菩薩由此取輪迴苦和一切智智故稱"慈悲"，即大悲。因為大菩薩在發願成佛時，捨棄已得的阿羅漢果，欲從輪迴海中救拔眾生，取無救護極可怕的輪迴苦，及在最後有與證得不死界時取具足無量功德的一切智智之義。因為一切佛功德以悲為根本。因此《增支注》中說："一切佛功德以悲為始，因以彼為因緣。"

Api 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.

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.

Ṇvādimoggallāne pana 『『vama uggiraṇe ba. Vamissa vassa bittaṃ. Vamati uggiratīti bimbaṃ, sarīra』』nti vuttaṃ. Taṃ pana bimbasaddassa sarīravācake 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.

我來為您翻譯這段巴利文： 又以此護持眾生，或自己憐憫，或僅是憐憫故稱"慈悲"。由詞根"daya"（護持）加後綴"a"構成。升起增長故稱"升起"，即山。由詞根"udi"（生）加後綴"ṇa"構成。周遍作光明而行故稱"曙光"，即特殊太陽光。由字首"ā"和詞根"uṇa"（行）加後綴"ṇa"構成。從稱為慈悲的升起山升起太陽的曙光者故稱"以慈悲為曙光"。或說如從升起山升起太陽曙光般的慈悲大悲者故稱"以慈悲為曙光"，即牟尼日。如升起太陽的曙光是光明之始，如是菩薩在燃燈佛足下捨棄近在手邊的涅槃樂，以大悲欲從輪迴海中救拔眾生，為成佛而作難行的佈施等十波羅蜜和五大舍，歷四阿僧祇劫又十萬劫，故悲是成佛之始。因此說唯佛應被讚歎為"以慈悲為曙光"。 "智慧廣大為日輪"即稱為一切智智的廣大圓輪。如廣大輪圍界輪般具廣大所緣一切智智。了知有為無為差別一切所知法故稱"智"，即一切智智。由詞根"ñā"（知）加後綴"yu"構成。殊勝擴充套件故稱"廣大"，即智。由字首"vi"和詞根"tanu"（展）加後綴"ta"構成，變"iṇṇa"，詞根末尾省略，不同音重複。或說擴充套件、延伸故稱"廣大"。這裡僅是詞根"thara"的區別。以圓形行、轉故稱"輪"，即智輪。由詞根"vama"（行）加後綴"bo"，變"bi"，"va"變"ba"。 而在Ṇvādi目犍連論中說："'vama'吐出義加'ba'。'vama'的'va'變'bi'。吐出故稱'輪'，即身體。"然而那對"輪"字表示身體義是適合的，對錶示圓形義不適合。這裡因"輪"字表示圓形義。而諸阿阇黎說這裡"輪"字的意義是輪圓。但那應考察。為何？因在《名目燈》中說："'輪'用於影像、圓和'輪'果"。在其注中說："用於圓和映像"。智即稱為一切智智的廣大擴充套件輪即圓者故稱"智慧廣大為日輪"。或說如廣大擴充套件輪即輪圍界圓般的廣大所緣智即一切智智者故稱"智慧廣大為日輪"，即牟尼日。如因輪圍界無邊故輪圍界輪廣大，如是因佛的一切智智所緣無邊故廣大。因此讚歎彼為"智慧廣大為日輪"。"獨一"分解為"彼一"。某處也讀作"一"。但彼應分解為"彼一"。那兩種讀法都適合。因為讀作"獨一"時是替代連聲。而讀作"一"時是省略連聲，這是它們的區別。"彼牟尼日"應如此連線。

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 , ekantavītarāgoti eko, ekantavītadosoti eko, ekantavītamohoti eko, ekantanikkilesoti eko, ekāya maggaṃ gatoti eko, anuttaraṃ sammāsambodhiṃ abhisambuddhoti ekotiādinā āgatena mahāniddesanayenapettha attho veditabbo.

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 āruḷhe tepiṭake buddhavacane imaṃ cakkavāḷaṃ muñcitvā aññattha buddhā uppajjantīti suttaṃ natthi. Na uppajjantīti pana atthī』』ti.

我來為您翻譯這段巴利文： "一"即無伴、無第二成為獨一佛之義。這裡"一"字見於他、最勝、無伴、數等義中。如"我與世間是常，唯此為真余為虛妄，如是某些人宣說"等句中見於他義。"心一境性"等句中表最勝。"獨一遠離"等句中表無伴。"諸比丘，修梵行唯有一時一機"等句中表數。這裡意指無伴。這是其詞義。無伴而行、轉起故稱"一"，或無第二而證知、通達無上正等正覺故稱"一"，即牟尼日。由詞根"e"或"i"（知行）加後綴"ṇvu"構成。或說世尊獨一是以出家稱獨一。以無第二義獨一，以斷愛義獨一，因完全離貪故獨一，因完全離嗔故獨一，因完全離癡故獨一，因完全無煩惱故獨一，因獨一行道故獨一，因證悟無上正等正覺故獨一，應如是依《大義釋》所說方法理解這裡的意義。 又在無邊世界中唯一佛生起、開顯故稱"一"。因為在《增支部》一集中說："諸比丘，此是不可能無機，即在一世界中兩位阿羅漢正等正覺者前後同時出現，此事不存在。諸比丘，此是可能有機，即在一世界中唯一阿羅漢正等正覺者出現，此事存在。"在其注中說："在一世界即在一萬世界。有三種田：生田、令田、境田。其中生田即一萬世界。因為在如來入胎時、出胎時、正覺時、轉法輪時、舍壽時、般涅槃時彼震動。而十萬億世界稱為令田。因為阿吒曩胝護衛、孔雀護衛、幢頂護衛、寶護衛等的令在此執行。而境田則無邊際。因為據說'佛智有多少，所知有多少。所知有多少，智有多少。所知以智為邊際，智以所知為邊際'，故無非境。在這三種田中，除此世界外，在其他世界佛出現的經文是沒有的。而不出現的經文是有的。因為三藏即律藏、經藏、論藏，三次結集即大迦葉長老結集、耶舍長老結集、目犍連子帝須長老結集，在這三次結集所收的三藏佛語中，除此世界外，在他處佛出現的經文是沒有的，而不出現的經文是有的。"

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 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.

我來為您翻譯這段巴利文： 這裡"在一世界"即"在一萬世界"是就生田而說。因為一萬世界圍繞此世界而住。應知僅那麼多為生田是依法性。"在這三田中"即此語顯示在稱為一萬世界的生田、稱為十萬億世界的令田、稱為無邊世界的境田這三佛田中，除此世界外在其他無邊世界中佛不出現。因為顯示三種佛田后說"在這三田中"是作處所義，非分別義。為何？因註釋中無分別詞。因為若註釋師意指該詞為分別義，則應說"在這三田中除令田中此世界"等。不是。因此該詞應取處所義。而前師們也作該詞為處所義的連線。如是在《阿毗達摩智分別經》及其注，在《中分五十經》多界經及其注，在《導論》及其注中，該理由也是如此而來。 而在《增支註疏》中說："'而不出現是有的'即如'我無師，無與我等者'等。因為世尊立於此世界而說，當舍利弗被問'賢友舍利弗，現今是否有其他沙門婆羅門與世尊在正覺上平等'時說'尊者，沒有'，為顯示其因由，法將引用'此是不可能無機，即在一世界中兩位阿羅漢正等正覺者前後同時出現'之經，意為說除作為佛田的此世界外在他處不出現。"如是在《智分別根本疏》和《中分五十經多界經疏》中也說。這裡"除此世界外在他處不出現"顯示除作為佛田的此世界外在其他無邊世界中佛不出現。因為雖以普通說"在他處"，由注中說"在這三田中"的其他語言鄰近，應取無邊世界的特殊義。因為即使是普通語言的詞，由其他語言鄰近也有特殊境。

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 –

『『Athassa 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.

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.

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 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.

我來為您翻譯這段巴利文： 這裡還有另一種方法。在註釋中說"諸佛出現時唯在此世界出現。當禁止出現處時，即已禁止在此外其他世界不出現"這句話中，"唯在此"之詞中固定的"eva"字是遮遣限定義。由此遮遣在其他無邊世界中其他佛的出現。因為即使在其他無邊世界中有其他佛出現，如是時知見一切有為無為差別諸法的我們的世尊應說"在其他世界中有其他佛出現"。不是。因為在三藏佛語中沒有"從燃燈佛等二十八正等覺者在此世界外其他世界出現"這樣的語句，在註釋和疏中也是如此。因此應見從此世界外其他無邊世界中其他佛不出現。因為這在《經分別大品注》大會經注中說： "然後他想：'唯如我這樣的佛能夠。在某處有其他佛嗎？'遍佈無邊世界的無邊智觀察時不見其他佛。這並非稀有，即現在不見與自己平等者。他在生日時也如《梵網經注》所說方法不見與自己平等者而作'我是世間最勝'的無人能轉的獅子吼。如是不見其他與自己平等者而思維。"如是在《寂滅經大義釋注》和其大會經疏中，依經中所說"在一世界"的方法，在一切處確實無前後同時二佛。因此註釋說"在無邊世界...乃至...不見。" 在《無疑經注》中說："諸居士，導師以下至無間地獄上至有頂為界限，在無量世界中以戒等功德無有與佛相等者，何況更勝...乃至...說。"在這兩部註釋中以"無邊世界"和"無量世界"的無邊無量字說。由這兩個詞和疏語顯示在無邊世界中其他佛不出現。 而在《遣愚癡注》釋義中以"在這些"等顯示在十萬億世界外其他世界中佛不出現。但我們如是思考：若"在其他世界"取義為從此世界外一切三種佛田中，則了知在十萬億世界外其他世界中佛不出現。但若"在其他世界"取義為在此外生田令田所屬世界中，則了知在十萬億世界外其他世界中有佛出現。因為與"此是不可能無機，即

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.

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… 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.

我來為您翻譯這段巴利文： 這裡所說"在《論事》中...乃至...未被遮止"，但在《論事》經文中並非如此。而在這一切方論中只是他論者的臆想之言。因此在該經中說："'在一切方有佛住'是嗎？是的。'在東方有佛住'是嗎？不應如是說...乃至...'在東方有佛住'是嗎？是的。那位世尊什麼名字、什麼種姓、什麼族姓，那位世尊的父母什麼名字，那位世尊的雙首弟子什麼名字，那位世尊的侍者叫什麼，持用什麼樣的衣，持用什麼樣的缽？在哪個村、鎮、城、國、地方？不應如是說"等。 在其注中說："現在名為一切方論。其中'在四方下上'即周遍世界安住，在一切世界中有佛，如是生起自己臆想技巧后說'在一切方有佛住'者...乃至...譬如大眾部，問是針對他們的正論者的。答是他者的。當被問'在東方'時，就釋迦牟尼否認。再被問時依見解就住在其他世界而承認。'那位世尊什麼名字'等，若你知道，是為責問而說要依名字等說他。應以此方法了知一切處的意義。"這裡以"在四方...乃至...譬如大眾部"顯示他論者的見解。其中"在四方及下及上"如是周遍世界安住，應如是連線。"他們...乃至...大眾部"即他論者的見解是誰的見解。如大眾部的見解之義。"針對他們"即以智持守觀察針對那些他論者之義。"正論者的問"即正論者的"在一切方有佛住"之問。"他者的答"即他論者的承認。"當被問'在東方'時"即當被正論者以"在東方"等問時。"釋迦牟尼"即針對生於釋迦族剎帝利種姓的我們的喬達摩佛。"否認"即他論者否定。"再被問"即當被正論者再問"在東方有佛住"時。"依見解"即他論者依自己"在其他世界有佛且出現"的邪見而承認。若在其他世界有佛住，如是時你說他的名姓等，為顯示正論者的責問語而說"那位世尊什麼名字"等。由此顯示從此世界外其他無邊世界中無有其他諸佛。因此在《論事》經中說"那位世尊什麼名字、什麼種姓...乃至...地方？不應如是說。"

Ettha 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.

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 –

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

Etarahi 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

『『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 –

『『Disā dasavidhā loke, yāyato natthi antakaṃ;

Tasmiñca disābhāgamhi, buddhakkhette asaṅkhayā;

Pabhā pakittitā mayhaṃ, yamakā raṃsivāhanā;

Etthantare raṃsijālaṃ, āloko vipulo bhave』』ti.

我來為您翻譯這段巴利文： 這裡當被正論者以"什麼名字"等問時，他論者因不知不見依自己見解在一切世界出現的諸佛的名字等而否認說"不應如是說"。因此在這裡了知依正論者之見無有在其他無邊世界中其他諸佛出現。因為即使在其他無邊世界中有其他佛出現，如是時如實知見佛意、具大慧、具神通、具天眼等六神通、得無礙解、依師所授綱要方法說《論事》經的大德目犍連子帝須長老應說在其他無邊世界中其他諸佛出現。不是。因此應見此《論事》經和其註釋語在顯示其他無邊世界中無有其他諸佛時，比一切註疏中所說語更為堅固的主要語。 不僅諸佛不在其他無邊世界中出現，而且已得授記的大菩薩、辟支菩薩、上首弟子大弟子菩薩、根機成熟的聲聞菩薩也唯在作為佛田的此世界中出現，不在他處。為何？因為彼處無有諸佛，而他們的發願、積集波羅蜜、智慧成熟唯在彼處成就，不在他處。因此在《大本經疏》中說： "先前諸佛、大菩薩、辟支佛的出生，聲聞菩薩的聲聞菩提發願、聲聞波羅蜜的積集和成熟，唯在作為佛田的此世界閻浮提中成就，不在他處。"如是在《增支一集疏》中也是如此。 而現在其他阿阇黎們說"在作為令田的十萬億世界外其他世界中有佛出現"。但他們的話是不適當的。為何？因為在注中所說"在其他世界"這裡"其他"字不可能是從"除此世界"之語而來的離格，且若在無邊世界中有多佛出現則佛非稀有。因為正等正覺者是稀有人。因為在《增支一集》中說： "諸比丘，一人出現於世時出現為稀有人。是哪一人？如來、應供、正等正覺者。諸比丘，這一人出現於世為稀有人。"而其他理由應由智者依我前說方法了知。而其他阿阇黎們在《佛譬喻經》中： "世間十方，其末無邊； 于彼方分，佛田無量； 我光所照，雙放光明； 其間光網，廣大光明。"

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 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.

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.

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

Vuttañhetaṃ 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.

我來為您翻譯這段巴利文： 在所說兩偈中，他們取第一偈義非佛意，以邪智說在其他無邊世界中出現無量諸佛。但這對他們是不適當的不善的。為何？因為與經文和註疏語相違且取彼偈義錯誤。因為若取此經偈義為在其他無邊世界中有其他諸佛出現，則與注中說"在這三田中除此世界外在其他世界中佛出現的經文沒有，不出現的卻有"之語，和"三藏...乃至...收入三藏佛語的這三次結集...乃至...經文沒有，不出現的卻有"之語直接相違。且因自己錯解而誹謗大德覺音等註釋師沒見此經。這些持三藏、具利敏深等智的註釋師怎會不見？必定會見。因此是不適當的。應見注中所說"無有經文"等語更為適當。 這裡"佛田"一詞是"于彼方分"之語的修飾語，"無量"一詞是第二偈"光"字的修飾語，應如是見。這裡如是連線：世間即世界中有十種十分方。于彼分中我行走無有終邊。在佛田即稱為一萬之生田的彼方分中，我無量即無數的雙即成對的持光即放光或發光稱為顯露或遍佈的光即輪寶寶珠等的光明。其間即一萬世界間光網即光聚廣大眾多光明生起。此義應見為具有輪王光明正法幢大法王上師印記的阿阇黎布達所寫。 因為世尊以此偈顯示我在轉輪王時輪寶寶珠等的無量光明在作為佛田的一萬世界中顯露遍佈。非顯示在無邊世界中出生諸佛的無量性。 因為在《佛譬喻注》中說："'世間十方'即世界中有十種十分方。于彼分中行走無有終邊之義。在轉輪王時於我所至處或方分中佛田即佛境無量即無數。'光所照'即爾時轉輪王時我的光即輪寶寶珠等的光明成對成雙的持光即放光顯露。其間一萬世界間光網即光聚光明廣大眾多生起之義。"這裡因第一偈上半為一句，故說"'世間十方'即世界中...乃至...無有終邊"之義。因下半攝入第二偈，故說"轉輪王時...乃至...無量即無數光所照"即"爾時轉輪王時...乃至...生起"之義。因此應見"無量"一詞是第二偈"光"字的修飾語。

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

『『Anantasattesu ca lokadhātusu,

Ekova sabbepi samā na tenā』』ti.

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 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.

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 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.

我來為您翻譯這段巴利文： 在《勝者莊嚴疏》中顯示他對一切法無礙智行后，為顯示世間無有如是其他者而說： "于無邊有情諸世界， 唯一切皆不等彼。" 其中於無邊世界中每一世界的無邊有情中無有一個與彼如來相等。若說雖無一個相等，但若一切有情集合則會相等，即使如此也不相等，即使一切集合也不與此一者相等之意。這裡以"于無邊世界"等顯示從此世界外其他無邊世界中無有其他諸佛。如是依我舉出地味所顯示的更堅固證明語，"在此世界外其他世界中有佛出現"的妄語如太陽驅除黑暗般被驅除被遣除，應如是相信而見。 "牟尼日"為"牟尼"和"日"之詞分解。意為佛日。知一切法故為牟尼。詞根"mun"表知，加"i"。"m"無韻。或通達一切法以自共相等故為牟尼。或決斷利害故為牟尼，即世尊。詞根"mun"表通達，或知四諦法故為牟那，即四道智。因為在《相應注》中說："牟那即四道智。因為知故為牟那，意為知四諦法。"有牟那故為牟尼，即世尊。是牟尼且以法勝伏所化有情為帝故為牟尼帝，即世尊。或為五種牟尼之帝故為牟尼帝，即世尊。不以足行而以自福德速度行故為日。"na"字首詞根"kam"錶行加"kvi"。語根末省略。"k"重疊。或於瑜伽陀羅高量虛空中行故為日。詞根"ar"錶行加後綴"ka"。"k"重疊。或從彼彼宮到彼彼宮行故為日。或因大光輝為信樂之人所讚歎故為日。詞根"akk"表讚歎加"a"。是牟尼帝且是日故為牟尼日，或如日的牟尼帝故為牟尼日，即佛。因為如太陽以自千光破除一世界的黑暗，日日照耀九十萬由旬或千俱胝處或十方而光輝執行，如是世尊也以自正法光破除作為佛田的一萬世界中所化者的無明黑暗，日日于彼彼方分以四諦法光照耀所化有情眾而光輝執行，故依處讚歎為牟尼日。此複合譬喻應見為下等譬喻。

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 saha hanati gacchati pavattatīti ogho, samūho. Avapubba hanadhātu gatiyaṃ ṇo. Avassa o. Hanassa gho. Vineyyappāṇānaṃ ogho samūhoti vineyyappāṇogho, taṃ.

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 –

『『Rāgavirāgamanejamasokaṃ,

Dhammamasaṅkhatamappaṭikūlaṃ;

Madhuramimaṃ paguṇaṃ suvibhattaṃ,

Dhammamimaṃ saraṇattamupehī』』ti.

Ayaṃ 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.

我來為您翻譯這段巴利文： "清凈"即離貪等垢清凈。凈化清凈故為凈，三有。詞根"sudh"表清凈。"三有池"即稱為三有的蓮池。如蓮池或於三有中有情存在故為有。詞根"bhū"表存在加"ṇa"。三種有為三有，即欲、色、無色地得。"ku"稱為水，取彼故為池。"ku"字首詞根"hara"表取加"a"。三有且是池故為三有池，或如池之三有故如是。于彼三有池。"蓮"應說為青蓮，裝飾水故為蓮，即青蓮。"kaṃ"字為字首詞根"ala"表裝飾加"a"。或為所欲故為蓮。詞根"kamu"表欲加後綴"ala"。說為蓮即青蓮故為所說蓮。"所化有情眾"為"所化"和"有情眾"之詞分別。意為應調伏有情眾。應由師調伏故為所化，即有情。"vi"字首詞根"ni"表調伏加"ṇya"。有情由此活命故為命，即命根。詞根"paṇa"表活命加"ṇa"。彼有此或於彼存在故為命者，即有情。屬格有後綴"ṇa"。是所化且是命者故為所化命者。與支分一起行進執行故為眾，即集合。"ava"字首詞根"hana"錶行加"ṇo"。"ava"成"o"。"hana"成"gha"。所化命者之眾集合故為所化命者眾，彼。 "以勝法光"即以稱為最上法的光。這裡"法"即如教所修行的有情不墮四惡趣和輪迴苦而持故為法。詞根"dhara"表持加後綴"ramma"。持即破壞能生惡趣等的煩惱之義。直接得四聖道和涅槃。為何？因為聖道以斷除方式斷煩惱，涅槃以出離斷的方式成為其所緣而成就彼義因。相對得四聖果和教法。為何？因為果以止息方式止息道所斷煩惱而隨順道而行。教法以彼分斷方式為證得彼因。或震動搖動破壞煩惱故為法，即四聖道。詞根"dhuna"表動加"ramma"。為聖者所持通達作證以所緣作用故為法，即涅槃。詞根"dhara"表知。止息道所斷煩惱習氣故為法，即聖果。詞根"dhaṃsa"表破壞。持自本性且為智者所持非愚者故為法，即教法。法與法與法與法為法以單一剩餘方式，得十種法。因為這在《傘天宮》中說： "離貪無動無憂， 法無為無違逆； 甜美此熟善分， 此法趣歸依處。" 這裡如是連線：青年！離貪即離貪此法即道法，及無動即離稱為動的愛無憂即離憂此法即果法，及無為即離有為此法即涅槃法。無違逆即無違背，甜美即具足義文故甜美，熟即殊勝德，善分即善分別，此法即教法趣向歸依性即前往歸依處。

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.

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 . 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.

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.

我來為您翻譯這段巴利文： 因為這裡以此斷除欲貪等一切種類的貪故為"離貪"說為道。因完全斷盡稱為動的渴愛和內燒相的憂故為"無動無憂"說為果。因不為任何緣所造作故"法無為"說為涅槃。而因顯示無違背、具足義文、顯示殊勝德、善分別故以"無違逆"等說一切教法。因為在其注中說："這裡'離貪'說為道。'無動無憂'為果。'法無為'為涅槃。'無違逆甜美此熟善分'為以三藏分別的一切法蘊。"這裡一般為十種法。但特指教法。為何？因說"善覺悟"。"光"即受用享受故為光，或有情以此受用享受故為光，詞根"rasa"表享受加"a"和"ī"。或為人所愛故為光。詞根"rasa"表愛。增加鼻音。 "勝"為最上，應選應求故為勝，或遮止劣故為勝。詞根"vara"表求或遮止加"a"。法與光為法光，或法的光為法光。此複合詞以無別假說說。勝與法光為勝法光，以彼等勝法光。"善覺悟"即以通達四諦法而善覺醒開顯之義。因為如太陽以自光觸及生於稱為池的蓮池中的青蓮令開放，如是世尊也以稱為說法的自光令住于稱為蓮池的三有中堪能通達具福德資糧稱為蓮的所化有情眾以通達四諦法而以果法覺醒開顯，如是說。 "遍啟贊"即三界遍佈讚歎。意為以戒等功德遍佈讚頌聲。這裡"ca"字僅為句子填充。特別或種種增長故為遍，"vi"字首詞根"āpa"表遍滿或增長加"ta"。或遍滿為遍。被讚頌被稱揚故為贊。此為作用成就詞。得讚歎業。為天人所讚頌稱揚故為贊，即讚頌聲。詞根"kitta"表稱揚加"yu"。遍佈讚頌聲者為遍啟贊，即牟尼日。彼。因為世尊在三界中為天人以戒等功德和"應供、正等覺"等功德所贊稱的讚聲上至有頂故贊為遍啟贊，如是說。

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 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.

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.

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 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.

我來為您翻譯這段巴利文： "三界一眼"為"三界"和"一眼"之詞分解。意為稱為欲、色、無色三界的一慧眼。三界為三界。有如其眼的成為一慧眼者為三界一眼，即牟尼日。這裡"一眼"字省略如"梵音"等。或為三界的一慧眼成就獲得者為三界一眼，即牟尼日。應說"成為三界一眼"時為保護韻律省略"成"字而說"三界一眼"。或為三界的一者成為慧眼而見一切法故為三界一眼，即牟尼日。彼。因為世尊因具慧眼且令有情生起彼故成為三界的眼、智、法、梵。因為在《蜜團經》中說："諸友！彼世尊知而知、見而見，成為眼、成為智、成為法、成為梵，說者、轉者、義的引導者、甘露的施與者、法主、如來。"因此贊為"三界一眼"。 "難忍"即凡夫極難忍耐的忍耐。為凡夫難苦忍耐故為難，即可意不可意等所緣。應說"難忍"時為詩韻保護韻律省略"k"音而說"難"。忍耐彼故為難忍，即牟尼日。詞根"saha"表忍耐加"yu"。彼難忍。因為世尊極善忍耐凡夫極難忍的可意不可意等所緣、冷熱等、稱為得失、稱譽、譭譽、苦樂的世間法，因此贊為"難忍"。 "大仙"即求大戒蘊等或尋大涅槃，或求尋覓大戒蘊等故為大仙，即牟尼日。"大"字為字首詞根"esa"表求加"ī"。因為在《大義釋》中說："大仙即大仙。世尊求尋覓大戒蘊故為大仙。求尋覓大定蘊、大慧蘊、大解脫蘊、大解脫知見蘊故為大仙。"或求尋大三十七菩提分法故為大仙，或求尋大涅槃故為大仙。因為在《大義釋》中說："求尋大念住、大正勤、大神足、大根、大力、大覺支、大八支聖道、大第一義甘露涅槃故為大仙。"或為大威德有情所求尋覓'我們的佛在何處'故為大仙。因為在《大義釋》中說："或為大威德有情所尋求'佛在何處'"等。彼大仙。彼即牟尼日。我以頭頂禮，如是連線。

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.

Vīsatimavandanagāthāvaṇṇanā samattā.

21.

Yo jino anekajātiyaṃ saputtadāramaṅgajīvitampi;

Bodhipemato alaggamānaso adāsiyeva atthi kassa;

Dānapāramiṃ tato paraṃ apūri sīlapāramādikampi;

Tāsamiddhiyopayātamaggataṃ tamekadīpakaṃ namāmi.

我來為您翻譯這段巴利文： 這裡是簡要連線。慈悲明者即以大悲稱為升起山頂日明，如從升起山升起的日明或大悲，智廣輪即稱為一切智智的廣圓，如廣大輪圍或以廣所緣一切智智，唯一即無伴獨一佛性，彼如是牟尼日佛日于清凈即離貪等垢清凈的三有池即稱為三有的蓮池中，應說蓮即青蓮，所化有情眾即應調伏有情眾，以勝法光即以稱為最上法的光，善覺悟即以通達四諦法而善覺醒開顯，遍啟贊即三界遍佈讚歎，或以戒等功德遍佈讚頌聲，三界一眼即稱為欲色無色三界的一慧眼，難忍即凡夫極難忍耐的忍耐，大仙即求大戒蘊等或尋大涅槃，彼牟尼日我以頭頂禮拜。 第二十禮讚偈釋畢。 21 勝者于無數生中子妻肢體生命亦， 為菩提愛心無執著而施如有何處； 施波羅蜜此後又圓滿戒波羅蜜等， 以彼等成就得至最上彼唯一燈我禮。

1. 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.

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.

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 –

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

Anekajātiyanti 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.

我來為您 譯這段巴利文： 如是以第二十偈禮讚牟尼日後，今欲讚歎勝者於前世無數生菩薩時以捨生命等圓滿施等十波羅蜜的功德而禮拜故說"彼勝者"等。此應見為以三個"raja"組和輕重音組成而以二十音節為相的韻律偈。因為在《韻律出生》中說："名為韻律的如是以'raja raja raja'和輕重構成"。 這裡如是連線。若每一句有"raja raja"組和"raja raja"組和"raja raja"組和輕重，如是以名稱名為韻律偈。 其中"彼勝者"即彼佛。因為他勝、正勝、將勝天子魔、煩惱魔、行魔、蘊魔、死魔五魔故稱為勝者。若說佛弟子也因勝五魔名為勝者，不然，因世尊以無需依他及無上方式勝五魔故唯世尊名為勝者。因為在《界論根本疏》中說： "其中以力破壞及超越境界方式破天子魔，以令不生起方式破煩惱魔和行魔，以遍知斷集方式破蘊魔和死魔，因在菩提樹下即已破壞，取彼無需依他無上破壞故唯世尊被贊為破魔者。" "于無數生"即于無數輪迴有。因為這裡此"生"字有多義。如是在"一生二生"中來為有。在"毗舍佉！有名為尼乾的沙門生"中為部類。在"有名為帝利的草生長自臍至空中而住"中為施設。在"生以二蘊攝"中為有為相。在"最初心生起最初識顯現於母胎，從此為其生"中為結生。在"阿難！菩薩甫生"中為出生。在"不被生譏誹"中為家族。在"姊妹！自從我以聖生而生"中為聖戒。但這裡此字用於有。因此應知意為無數輪迴有。因為彼依胎趣界等分別生故稱為生。或於此生起現起蘊等故為生，即有。詞根"jani"表現起。不一為多，多與生為多生。于彼無數生。

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 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 –

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

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 –

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

Sabbaññutaṃ piyaṃ mayhaṃ, tasmā piye adāsaha』』nti.

我來為您翻譯這段巴利文： "子妻"即與子及妻俱。清凈照亮自家故為子。詞根"pu"表照亮加"ta"。或滿足父母心故為子。詞根"pūra"表滿加"ta"。子與女為子。此為異形單一剩餘。為夫所持故為妻。詞根"dhara"表持加"ṇo"。"dha"成"do"。或由男給予享受故為妻。詞根"dā"表給加後綴"ra"。或為男所卑劣娛樂故為妻，即妻。"dā"字首詞根"ramu"表娛樂加"kvi"。"dā"字表示卑劣。但在《名義疏》中說："以此裂開故為妻，'dara'表裂開。非作者而於作具名中加'ṇo'"。子與妻為子妻。諸師欲在聚合複合中也用陽性。與彼俱行者為有子妻，舍子妻。彼有子妻。"肢體生命亦"即手足耳鼻眼等身體支分和與命根相系的全身。行至身故為肢，即眼等身支分。詞根"agi"錶行加"a"。有情以此活命故為命，即命根。詞根"jīva"表持命加"ta"。肢與命為肢命。這裡"亦"字表集合義。以此集合舍財國。因為在《戒蘊注》中說： "舍肢體、命、財、國、子妻，舍此五大舍。"或表尊重義。以此尊重世尊為一切智智因亦以無執著心舍子妻肢命，何況舍財等外物。 "為菩提愛"即為稱為阿羅漢道一切智智的菩提所愛故，因為"to"後綴表因義。覺四諦故為菩提，即阿羅漢道智。覺一切所知法故為菩提，即一切智智。詞根"budha"表知加"ṇa"。及表女性的"ī"後綴。因為在《名義燈》中說："菩提為一切智智及聖道，為陰性。"菩提與菩提為菩提以同形單一剩餘。愛為愛，或應愛故為愛。詞根"pī"表滿足喜愛加"ma"後綴。對菩提之愛為菩提愛，從彼菩提愛。因為說世尊較子妻肢命以百倍千倍百千倍更愛菩提智。因為在《毗山達羅本生》中說： "我不憎兩子，亦不憎妻瑪諦， 一切智我所愛，故施所愛者。"

Alaggamānasoti 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.

我來為您 譯這段巴利文： "無執著心"即對子妻肢命等成為無執心。執著粘著為執，或執著粘著依戀故為執。詞根"laga"表著、依戀加後綴"ga"。非執為無執，或於子妻肢命等無執故為無執。知所緣故為意。彼即為意性。無執意者為無執心，即勝者。"有求者"即欲求子妻等者、乞者或受者之義。有欲求故為有求，加"ṇika"。彼有求者。"唯施"即以供養攝受欲而與智相應舍思而唯施之義。因為菩薩于圓滿波羅蜜時雖具貪嗔癡，對來往乞者割下裝飾莊嚴的頭、取出頸血、拔出塗飾眼睛、如唾沫般無顧戀捨棄家族燈明子與可意行妻而施，唯如是方能得正等菩提智，不能不捨子妻肢命。因為未舍五大舍者實無曾成佛者。但辟支佛聖弟子雖不捨子妻肢命亦能得辟支佛聖弟子菩提智。正因如此唯贊世尊"為菩提愛以無執著心唯施子妻肢命亦有求者"。因為這在《毗山達羅本生注》中說："一切菩薩未舍財舍、子舍、妻舍、肢舍、命舍此五大舍者實無曾成佛者。"

Evaṃ pañcahi mahāpariccāgaguṇehi bhagavato thomanaṃ katvā idāni dānādipāramīpūraṇaguṇena thomanaṃ kattu kāmo dānapāramintiādimāha. Tattha dānanti tividhaṃ hoti 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 –

『『Dānaṃ sīlañca nekkhammaṃ, paññā vīriyena pañcamaṃ;

Khantisaccamadhiṭṭhānaṃ, mettupekkhā imā dasā』』ti.

Pisaddo cettha sampiṇḍanattho. Tena pañca mahāpariccāge sampiṇḍeti.

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.

Tena vuttaṃ jinālaṅkāre –

『『So sāgare jaladhikaṃ rudhiraṃ adāsi,

Bhūmiṃ parājiya samaṃsamadāsi dānaṃ;

Meruppamāṇamadhikañca samoḷisīsaṃ,

Khe tārakādhikataraṃ nayanaṃ adāsī』』ti.

Vasantatilakagāthā.

我來為您翻譯這段巴利文： 如是以五大舍功德讚歎世尊后，今欲以圓滿施等波羅蜜功德讚歎而說"施波羅蜜"等。其中"施"有三種：舍思、離和應施物。在"信、慚、善與施"來處，舍思名為施。在"施無畏"來處，離名為施。在"施施食飲"來處，應施物名為施。其中以舍思施或以此施應施物故為施。離以斷除義或割斷義為施。因為彼生起時斷割稱為怖畏恐怖的惡戒思故為施。應施物被施故為施。但這裡意指三種施。波羅蜜字義如前所說。或到達彼岸涅槃故為波羅蜜。"pāra"字為字首詞根"i"錶行加"kvi"。應分解為"到彼岸"。施即波羅蜜為施波羅蜜，彼施波羅蜜。"此後"即從施波羅蜜。"又"即其他。"戒波羅蜜等"即持故為戒。詞根"sīla"表定加"a"。意為令身語業安住。或以善戒方式令身業等安住不散故為戒，或以此令心安住故為戒。或觀察故為戒，詞根"sīla"表觀察加"a"。意為以為善法住處而極持。或以此善人觀察善法故為戒，或被善人置於心肉內而被觀察故為戒，或觀察令具足者以遮止生惡趣方式往善趣涅槃故為戒。戒即波羅蜜為戒波羅蜜，以彼為首故為戒波羅蜜等。這裡"等"字攝出離、慧、精進、忍、諦、決意、慈、舍波羅蜜。因為這在《佛種姓》中說： "施與戒出離，慧第五精進， 忍諦與決意，慈舍此十種。" 這裡"亦"字表集合義。以此集合五大舍。 "圓滿"即為正等菩提而作圓滿之義。因為世尊自燃燈佛足下集合八法發願作佛以來，于無數生中為通達正等菩提而精進，實無未施之施，實無未護之戒，實無未圓滿之波羅蜜。實作極多圓滿。因為世尊為菩薩時施血超過四大海之水，施肉超過全地之土，施頭超過須彌山王，施眼超過空中星群。 因此在《勝者莊嚴》中說： "彼施血多於海水， 施肉勝地等施施， 更多頭如須彌量， 施眼勝過空星辰。" 春枝格偈。

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 . Nayanaṃ adāsīti nettadānaṃ adāsīti evamettha attho daṭṭhabbo.

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 –

『『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.

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.

Ayaṃ panettha vacanattho. Jalamajjhe dippatīti dīpo. Dvidhā āposandati etthāti vā dīpo. Soyeva dīpako. Soviya 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.

我來為您翻譯這段巴利文： 其中"彼"即如是類菩薩。"于海"即於四大海。"多於水"即比水更多。"施血"即施血施。"勝地"即勝過地土而施自身肉更多。"更多如須彌量"即比八十四萬由旬高的山王量更多。"與冠頭"即施帶冠已灌頂頭。"空"即輪圍山邊際虛空。"勝過星"即比星宿等星形更多。"施眼"即施眼施，如是這裡義應見。 "以彼等成就得至最上"為"以彼等成就"和"得至最上"之分詞。"彼等"即彼等波羅蜜。"成就"即圓滿，此為因義具格。"得至"即到達。"最上"即一切有情最上性，成為最勝佛性之義。但此詞為"得至"詞的業處。這裡"最"字表最上義為非衍生詞基。或趣向最上性或最勝性佛性故為最，即勝者。詞根"agga"錶行加"a"。最的狀態為最上性。因為世尊于無邊世界中為一切有情最上最勝最尊之義。因為這在《增支部·十集》中說： "諸比丘！凡諸有情無足、二足、四足、多足，有色無色，有想無想，非想非非想，如來稱為彼等最上，阿羅漢正等覺。" "彼唯一燈"為"彼"和"唯一燈"之分詞。"彼"即勝者。"唯一燈"即成為一切有情唯一歸依或住處。因為"燈"字表歸依住處義為衍生詞基。因為在《相應注》中說："以令住義為燈。"或有情以歸依性住此故為燈，即勝者。詞根"dīpa"表住加"aka"。"一"字表數。一即成為一燈為唯一燈，即勝者。或"唯一燈"即如海島為人的歸依住處，如是成為一佛為一切有情的歸依住處。 這裡如是字義。照於水中故為島。或水分兩邊流故為島。彼即為小島。如彼成為一佛而行進執行故為唯一燈，即勝者。因為如大海中破船之人以海島為歸依住處，如是勝者對於輪迴海中無所依止而沉沒的一切有情成為一佛為歸依住處故贊為"唯一燈"。彼勝者我禮，如是連線。

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.

Ekavīsatimavandanagāthāvaṇṇanā samattā.

22.

Devādevātidevaṃ nidhanavapudharaṃ mārabhaṅgaṃ abhaṅgaṃ,

Dīpaṃ dīpaṃ pajānaṃ jayavarasayane bodhipattaṃdhipattaṃ;

Brahmābrahmāgatānaṃ varagirakathikaṃ pāpahīnaṃ pahīnaṃ,

Lokālokābhirāmaṃ satatamabhiname taṃ munindaṃ munindaṃ.

我來為您 譯這段巴利文： 這裡是簡要連線。彼勝者于無數生即無數輪迴有中，有子妻即與子及妻俱，肢體生命亦即肢支和命根亦，或手足耳鼻眼等身體支分和與命根相系的全身，為菩提愛即為稱為阿羅漢道一切智智的菩提所愛故，無執著心即對子妻肢命等成為無依戀心，對有求者即欲求子妻等的乞者唯施即以舍思而唯施。施波羅蜜此後又其他戒波羅蜜等即戒波羅蜜等亦，圓滿即為正等菩提而作圓滿，以彼等波羅蜜成就即圓滿得至最上性即最上性或最勝佛性，得至即到達，唯一燈即成為一切有情唯一歸依或唯一住處，或如島為唯一歸依住處，彼勝者以三門我禮。 第二十一禮讚偈釋畢。 22 天中天上天持最勝身破魔不壞者， 燈為眾生燈勝利座上得菩提自在， 梵天梵眾來說最勝言離惡已斷者， 世出世喜樂常恒禮彼牟尼王最勝。

1. Evaṃ 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.

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.

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 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.

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.

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.

我來為您翻譯這段巴利文： 22.如是以第二十一偈禮讚勝者后，今欲以"天中天上天"等十種功德讚歎而禮牟尼王故說"天中天上天"等。此應見為以"ma ra bha na ya ya"組和三個"muni"韻構成而具二十一音節首尾押韻的"saddharā"偈。因為在《韻律出生》中說："以'mrā bhnā yo'與'ya'及三'muni'韻相應名為'saddharā'"。 這裡如是連線。若每句有"mrā"即"mara"組和"bhnā"即"bhana"組和"yo"組與"ya"組俱"yo"組，及具三個"muni"韻即以七音節末三韻相應。於此自然韻律中此偈稱為"saddharā"偈。這裡"muni"字應見為表示七數。因為一句中七音節末七音節末有三轉韻故說"具三'muni'韻"。即說具二十一音節。 其中"天中天上天"即勝過稱為王的世俗天和四大王等化生天的最上最勝清凈天。這裡"天"即世俗天。因為他們以人的自在圓滿而光耀故稱人王、王妃、王子為天。又"天"即化生天。因為他們以天的自在圓滿而光耀故稱為四大王天，以欲樂等遊戲娛樂，或住于彼，以具勝能欲勝敵，以佈施自在財等恭敬及教導彼彼義而言說。以福德殊勝相應威力所得光輝而照耀。無礙趣所欲境界。能成所欲，應以《清凈道論大疏》中來法亦知。"上天"即彼等天的最上最勝或成為清凈天的世尊之義。因為他以戒等功德勝過彼等世俗化生天故勝天，故世尊稱為上天。天中天的最勝最上最勝最殊勝天為天中天上天，得成為清凈天的牟尼王。彼天中天上天。 因為在《法心分別》中說："天有三種天：世俗天、化生天、清凈天。世俗天即諸王、王妃、王子。化生天即從四大王天起上諸天。清凈天即諸阿羅漢。" 但世尊應以《清凈道論大疏》中來法亦知，以無上神通遊戲、最上天梵聖住、勝自他相續五魔欲成就、心自在七財等正行、不壞信恭敬受取所稱，及以法性人意樂隨順教導所稱言說殊勝，以最上慧身光所稱光輝，以不共他的智身行，以破魔一切智功德利他成就無礙力具足故，為天世間應歸依、應讚歎、應以信愛趣近故，以彼等功德勝越一切彼等天而住故，為彼等天最勝最上天故為天中天上天。

Nidhanavapudharanti antimakāyadhāraṇaṃ. Ettha ca nidhanasaddo pariyosānavācako anipphannapāṭipadiko. Atha vā nidheti pariyosānaṃ karoti etenāti nidhanaṃ. Nidheti vināseti bhavanti vā nidhanaṃ, antimakāyo labbhati. Nipubba dhā dhātu 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.

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.

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 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.

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.

我來為您翻譯這段巴利文： "持最後身"即持最後身。這裡"最後"字表終盡義為非衍生詞基。或以此作終盡故為最後。或滅盡有故為最後，得最後身。"ni"字首詞根"dhā"表滅加"yu"。播撒善不善種於此故為身。詞根"vapa"表播種加"u"。最後及彼身為最後身，持彼故為持最後身，即牟尼王。彼持最後身。因為他于無始輪迴有中生起的一切煩惱以菩提座上最上道智劍斷盡故無再有生起。因為此佛位生為最後有，故特別贊牟尼王為"持最後身"。因為這在《增支部》中說："佛為持最後者"。 "破魔"即破壞天子等五魔。魔字義如前所說。破五魔已破將破故為破魔，即牟尼王。"māra"字為字首詞根"bhanja"表壓碎加"ta"。彼與詞根末作"go"替換。"na"音作鼻音替換。彼作喉音末替換。彼破魔。"不壞"即魔軍不能破壞，被破為壞。非壞為不壞。或不被魔軍破故為不壞。意為不應被魔軍破。或魔軍不能破故為不壞，即牟尼王。彼不壞。 "燈為眾生燈"這裡"眾生的燈燈"為連線。其中"眾生"即諸有情。以彼等業煩惱而生起，或以種種方式以結生死方式而生起故稱為眾生。"燈"即慧燈。因為彼分別善不善法而照明顯示光耀故稱為燈。或照耀光耀故為燈。意為除暗顯明。詞根"dīpa"表照加"a"。如燈為燈，即慧。因為如燈除暗顯明，如是慧破無明暗顯法明故說。彼燈。又"燈"即顯示燈之義。因為彼照明顯示故稱為燈。因為牟尼王對親近來往的所化有情以說法顯示四道智等慧燈故說。彼燈。 "勝利座上"即成為破五魔勝處的最上菩提座上。勝五魔於此故為勝，即菩提樹座。詞根"ji"表勝加"ṇa"。應求故為勝。詞根"vara"表求加"a"。或遮止劣故為勝。詞根"vara"表遮止加"a"。為佛所親近受用故為座。詞根"si"表親近加"yu"。勝最上座為勝座，勝即勝座為勝利座，即菩提樹座。于彼。

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 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.

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.

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.

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 arahattamaggañāṇena susamucchinnaṃ. Pajahatīti pahīno, munindo. Papubbahādhātu cāge ino. Sabbe akusaladhamme aggamaggañāṇena samucchindatīti attho.

我來為您翻譯這段巴利文： "得菩提得勝"為"得菩提"和"得勝"之分詞。"得菩提"即證阿羅漢道一切智智。這裡"菩提"字用於樹、道智、一切智智、涅槃。如是此在"于菩提樹下初成等覺"等中用於樹。"菩提稱為四道中智"等中用於道。"得最勝廣慧菩提"等中用於一切智智。"證得無死無為菩提"等中用於涅槃。但這裡意指世尊的阿羅漢道一切智智。覺悟四諦故為菩提，即阿羅漢道智。覺悟一切所知法故為菩提，即一切智智。詞根"budha"表智加"ṇa"和"ī"。菩提和菩提為菩提以同形省略方式。證得彼趣向彼故為得菩提，即牟尼王。彼得菩提。"得勝"即于天世間得一切天人長上性之義。得證一切天人殊勝長上性增上性故為得勝，即牟尼王。彼得勝。因為如雞雛中破殼而出者得彼等長上性增上性，如是世尊于天世間無明殼覆有情中破彼無明殼最先以聖生而生故，及以戒定慧等一切功德殊勝故，無與等故，得證一切天人長上性增上性最勝性無等性故說。故贊為"得勝"。 "梵天非梵來"為"梵天"和"非梵"和"來"之分詞。意為以親近方式來的梵天人眾。其中"梵天"即梵輔等梵天。因為他們以禪等功德增長故稱為梵天。"非梵"即天人。因為他們非梵天稱為非梵天。以親近方式來故為來，得梵天非梵天。"ā"字首詞根"gamu"錶行加"ta"。來的梵天和非梵為梵天非梵來，彼等的。此為修飾后詞如"火不取"等。但此詞為"說最勝語"詞的與格。意為親近的梵天人眾。 "說最勝語"即說最上法語。或以最勝語說法。歌說故為語，即言語。詞根"gā"表聲加"īro"。最勝最上語為最勝語。以彼說法故為說最勝語，即牟尼王。意為以最上可意語說法。彼。 "惡劣"即劣不善煩惱。因為彼令至惡趣等苦故稱為惡。不善煩惱。"pa"字首詞根"apa"表到達。應以善法舍應舍故稱為劣。劣法。詞根"hā"表舍加"ta"，彼加"ino"。惡即劣為惡劣。"已斷"即以阿羅漢道智善斷。斷故為已斷，即牟尼王。"pa"字首詞根"hā"表舍加"ino"。意為以最上道智斷一切不善法。

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.

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 susamucchinnaṃ lokālokābhirāmaṃ manussa lokadevabrahmalokānaṃ abhirāmabhūtaṃ, munindaṃ pañcamunissaraṃ taṃ munindaṃ satataṃ niccaṃ abhiṇhaṃ ahaṃ abhiname abhisakkaccaṃ namāmīti.

Dvāvīsatimavandanagāthāvaṇṇanā samattā.

23.

Buddho nigrodhabimbo mudukaracaraṇo brahmaghoseṇijaṅgho,

Kosacchādaṅgajāto punarapi sugato suppatiṭṭhitapādo;

Mūdodātuṇṇalomo athamapi sugato brahmujuggattabhāvo,

Nīlakkhī dīghapaṇhī sukhumamalachavī thomyarasaggasaggī.

24.

Cattālīsaggadanto samakalapanajo antaraṃsappapīno,

Cakkenaṅkitapādo aviraḷadasano mārajussaṅkhapādo;

Tiṭṭhanto nonamantobhayakaramudunā jaṇṇukānāmasanto,

Vaṭṭakkhandho jino gotaruṇapakhumako sīhapubbaḍḍhakāyo.

25.

Sattappīno ca dīghaṅguli matha sugato lomakūpekalomo,

Sampannodātadāṭho kanakasamataco nīlamuddhaggalomo;

Sambuddho thūlajivho atha sīhahanuko jālikappādahattho,

Nātho uṇhīsasīso itiguṇasahitaṃ taṃ mahesiṃ namāmi.

我來為您翻譯這段巴利文： "世出世喜樂"為"世"和"出世"和"喜樂"之分詞。意為成為人世天梵世的喜樂處。"世"即人世，因為此中善不善及其果報住立運轉故為世，即人世。詞根"loka"表住加"a"。非世為出世。天梵世。世和出世為世出世，彼等有情世間極喜樂於此故為世出世喜樂。牟尼王，彼。因為他以作供養攝受等方式成為三世間喜樂處故贊為"世出世喜樂"。"常恒"即永恒。意為晝夜不斷。"牟尼王"即五牟尼主，彼牟尼王。"我禮"即我至誠禮敬，如是連線。 這裡是簡要連線。天中天上天即勝過世俗天化生天的最上成為清凈天，持最後身即持最後身，破魔即破壞天子等五魔不壞即魔軍不能破壞或不應被魔軍破壞，眾生燈即慧燈，為業的燈即顯示燈，勝利座上即于成為破五魔勝處的最上菩提座為處，得菩提即證阿羅漢道一切智智得勝即于天世間得一切天人長上性，對以親近方式來的梵天人眾說最勝語即以最勝語說法，惡劣即劣不善煩惱已斷即以阿羅漢道智善斷，世出世喜樂即成為人世天梵世的喜樂，牟尼王即五牟尼主彼牟尼王，常恒即永恒不斷，我禮即我至誠禮敬。 第二十二禮讚偈釋畢。 23 佛如榕樹形手足柔軟梵音脛如羚羊， 生有陰覆復善逝足立安穩， 毛細柔軟復善逝身形似梵直， 眼青跟長膚細凈具最上味覺。 24 四十齒具生齒齊肩間豐滿， 足印輪文齒密足如羚羊， 站立不彎雙手柔軟膝不觸， 頸圓勝者眼睫如牛身如獅前半。 25 七處豐滿指纖長復善逝毛孔一毛， 具白牙齒膚如金髮頂青， 正覺舌廣復獅子頜手足網， 主頂有肉髻具此功德彼大仙我禮。

1. Evaṃ 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.

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 rūpakāyopi suddho hoti. Tasmā tapaccayassa vāccabhūto arahattamaggañāṇādīnaṃ ādhārabhūto khandhasantāno nāmapaññattivohārena buddho nāmāti. Tena vuttaṃ paṭisambhidāmaggaṭṭhakathāyaṃ –

『『Sabbesu dhammesu appaṭihatañāṇa nimittānuttaravimokkhādhigamaparibhāvitaṃ khandhasantānaṃ upādāya paṇṇattiko sabbaññutapadaṭṭhānaṃ vā saccābhisambodhimupādāya paṇṇattiko sattaviseso buddho』』ti.

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.

我來為您翻譯這段巴利文： 23.如是以第二十二偈禮敬牟尼王后，今欲以"佛如榕樹形"等三偈讚歎佛以具三十二大人相功德而禮大仙故說"佛如榕樹形"等三偈。但彼三偈應見為"saddharā"偈。能證則如前所說。 其中第一偈中"佛"即通達四諦法或通達無餘一切法。但彼詞應與"如榕樹形"等詞以同性詞相連線。因為他覺悟四諦已覺將覺故，及覺悟無餘一切法已覺將覺故稱為佛。但在彼二種分別中，第一分別中詞根"budha"所表以四諦法通達為阿羅漢道智主要得。下道果智及觀智及波羅蜜智以果鄰近。阿羅漢果智及一切智等後後智以因鄰近。"ta"詞尾所表以彼主要鄰近標識的無量功德組莊嚴五蘊依佛佛而施設的殊勝有情得。第二分別中詞根"budha"所表能通達一切所知法的一切智主要得。四道果智及觀波羅蜜智以果鄰近。隨眠隨界智等後後智以因鄰近。"ta"詞尾所表以彼主要鄰近標識的無量功德海莊嚴五蘊依佛佛而施設的殊勝有情得。但此中是詞根"budha"所表智即名為佛？還是"ta"詞尾所表蘊相續名為佛？因為以智斷盡有習氣煩惱無餘故心相續清凈。但因彼清凈故彼所依色身亦清凈。故"ta"詞尾所表為阿羅漢道智等所依的蘊相續以名施設言說名為佛。故在《無礙解道注》中說： "依於一切法無礙智相最上解脫證得所修習的蘊相續而施設，或依一切智基或四諦現覺而施設的殊勝有情為佛。" 因為在勝義的蘊相續中為言說方便安立有情人等言說。如是得言說的有情乃至不為菩提智而精進，不作愿。爾時唯稱為有情。但從為菩提智而精進，作愿時起，爾時名為菩薩言說。但彼當得菩提智時，爾時名為佛言說。故應見施設所稱蘊相續名為佛。因為在《大義釋》中說："佛此名非母作，非父作，非兄弟作，非姊妹作，非友臣作，非親眷作，非沙門婆羅門作，非天神作，此是諸佛世尊于菩提樹下與一切智獲得俱時的真實施設，即此佛為彼佛。"或以緣起法或以無間法，以智為主的極清凈蘊相續名為佛的義亦適合。

Nigrodhabimboti nigrodharukkhassa parimaṇḍalo viya parimaṇḍalasarīro. Adhobhāgaṃ rundhatīti nigrodho, vaṭarukkho. Nipubbarudhadhātu āvaraṇe ṇa, usso gāgamo. Vamati 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.

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.

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 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.

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.

我來為您翻譯這段巴利文： "如榕樹形"即如榕樹圓滿般具圓滿身。下方遮蔽故為榕，即榕樹。"ni"字首詞根"rudha"表遮加"ṇa"，"u"音加"gā"。吐出放出故為形，即身。詞根"vamu"表吐出加"bo"。"va"音成"bi"。如榕樹圓滿般有圓滿形身故為如榕樹形，即佛。應說"如榕樹圓滿形"時省略"圓滿"字而如是說。因為如五十肘或百肘枝幹相等的榕樹長與寬一樣量，如是身與展臂一樣量。如他人或身長，或展臂不如是不等量之義。因為在《梵摩經》中說："尊者喬達摩如榕樹圓滿。其身多長，其展臂即多長。其展臂多長，其身即多長。" "手足柔軟"即細滑手足。這裡"柔"字表細滑義為非衍生詞基。或令有情喜樂故為柔，即細滑手足。詞根"muda"表喜或笑加"u"。以此作彼彼業故為手，以此行走到彼彼處故為足。詞根"cara"錶行加"yu"。有柔手和足故為手足柔軟，即佛。如投入酥精百次打的棉絮般，如生時柔軟童子般常時柔軟手足之義。 "梵音脛如羚羊"為"梵音"和"羚羊脛"之分詞。"梵音"即如梵天聲具八支圓滿聲之義。以禪等功德增長故為梵天。詞根"brūha"加"ma"詞尾。發聲說話故為音，即聲。詞根"ghusa"表聲加"ṇa"。梵天音聲為梵音，如彼音聲者為梵音，即佛。因為如大梵天因不被膽痰阻礙故聲清凈，如是如來所作業亦凈化處所，因處所清凈故從臍起聲清凈具八支之義。故贊為如梵音具八支圓滿聲。 "羚羊脛"即如羚羊脛善圓膝。行走故為羚羊，即鹿。詞根"i"錶行加"ṇi"。以此行走故為脛，即膝。詞根"jana"表生加"gho"。"na"音作鼻音替換。如羚羊脛有脛者為羚羊脛，即佛。因為如羚羊脛善圓，如是佛以肉豐滿脛。非一邊繫縛肉團。以周遍等立肉圍繞如稻芽麥芽般善圓脛具足之義。故贊為如羚羊脛善圓膝。

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 . Punāti eso atthantaratthe nipāto. Apisaddo sampiṇḍanattho. Sugatoti buddho. So hi sundaraṃ nibbānaṃ gacchatīti sugatoti vuccati.

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 bhūmiṃ phusati, tasmā suppatiṭṭhitapādoti thometi.

我來為您翻譯這段巴利文： "陰覆生有"為"陰覆"和"生有"之分詞。意為如牛王象等生有以似金蓮花蕊般衣覆覆藏生有具足。住立於此故為覆。詞根"kusa"錶行加"ṇa"。被覆故為覆。詞根"chada"表覆藏加"ṇa"。以覆覆為陰覆。生於肢體為生有。有陰覆生有相者為陰覆生有，即佛。因為世尊如牛王象等生有以似金蓮花蕊般覆藏衣覆相具足之義。故贊為具陰覆生有。"復"為"復"和"又"之分詞。"ra"音替換。"復"此為別義不變詞。"又"字為聚集義。"善逝"即佛。因為他善趣涅槃故稱為善逝。 "足立安穩"即如金足底般于地平穩善立足。平善於地立故為善立，足。"su"和"pati"字首詞根"ṭhā"表止住加"ta"。以此行走故為足。詞根"pada"錶行加"ṇa"。善立足者為足立安穩，即善逝。因為如他人置足於地時或前底或跟或邊先觸或中間有孔，舉時亦前底等一部分先起，他不如是。但他如金足底般一時全足底觸地，從地起。若世尊欲踏幾百人高地獄而伸足，爾時低處如風充滿鍛工風箱升起成平地，高處亦內陷，欲遠踏伸出時須彌山量山如濕蘆莖般彎曲來近足邊。如是他作雙神變欲踏雙持陀羅山時伸足山彎曲來近足邊。他踏彼以第二足踏忉利天界。因為輪相所立處不能不平。木樁或荊棘或砂石碎片或大小便或涎唾鼻涕等先遠離。于彼彼處即入地。因為如來以戒力慧力法力十波羅蜜威力此大地平柔撒花。於此如來平置足。平舉足，以一切足底觸地，故贊為足立安穩。

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 –

『『Uṇṇā kho panassa bhoto gotamassa bhamukantare jātā odātā mudu tūlasannibhā』』ti.

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

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.

我來為您翻譯這段巴利文： "毛柔軟白毛"為"柔"和"白"和"毛"之分詞。意為眉間生柔細白凈具毛。這裡"柔"字表柔細義為非衍生詞基。或令有情喜樂故為柔，即細。詞根"muda"表喜加"a"。被斷故為白。"ava"字首詞根"dā"表斷加"ta"。或被凈故為白，如清凈。柔且白為柔白，上升故為毛，毛。因為諸師說"毛"字在世間為毛字同義。意為生於肉上。詞根"uṇa"錶行加"ṇa"。割斷肉皮故為毛。詞根"lu"表斷加"ma"詞尾。或應割故為毛，毛且彼毛為毛毛，特殊毛。有柔白毛者為毛柔軟白毛，即善逝。但世尊毛生於兩眉中間鼻頂。上升生於額中。如投入酥精百次打的棉絮般柔軟。如清凈藥星色般及如絲綿樹綿般無垢白毛有，非他人之義。因為在《梵摩經》中說： "尊者喬達摩眉間生白毛柔如綿。" 但彼抓住端拉長半臂量。放開以右旋方式旋轉向上而住立。如置於金版中銀泡般，如從金瓶出的乳流般，如晨光染紅天際的藥星般以極可意祥瑞光耀，故贊為毛柔軟白毛。 "復"即彼另又。"善逝"即佛。因為他說善語故稱為善逝。"身形似梵直"為"梵"和"直"和"升"和"身"之詞分析。如梵天直升身般直升身長身之義。但在《梵摩經》中有"似梵直身"讀法。其注中釋"似梵直身"為如梵天直身直升長身。但依彼意說"身形似梵直"。

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 . 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.

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 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.

這是完整的巴利文直譯: 這裡是詞義解釋。由於禪定等功德而上進增長，故稱為"梵"。詞根brūha表示增長，加上ma詞綴。因不曲折而執行，故為"正直"，即不彎曲。ara詞根表示行進，加上ju詞綴。ar變成u。向上行進到達，故稱"上升"。由字首up加上gamu詞根表示行進，加上to詞綴。我執被安置、建立於此，故稱為"我"，即身體。由字首ā加上dhā詞根表示安置，加上mani詞綴或tu詞綴。dhā變成to，ma變成to。或者說，因為感受苦樂，故稱為"我"。ada詞根表示感受，加上mani詞綴。在迦旃延語法書中說："因食用苦樂故稱為我，或者說因為被生老死等吞噬故稱為我，即我身"。應知依據"khyā等詞根加mani和to"這一語法規則而成詞。由此產生我的觀念和認識，故稱為"我體"，即色身。在復注中則說："我執被安置於此故稱為我，此我實有生起而非如外道所計常住，故稱為我體。或者說，按照邪見者所應執取的形態而有、而執行，故稱為我體"。如同梵天之身體正直上升那樣，其身體正直上升者，即具有梵天般正直上升身體者，即善逝。一般眾生都在肩、腰、膝三處彎曲。稍彎腰者向後彎，其他兩處向前彎。有些長身者側身彎曲，有些人抬頭像在數星星般行走，有些人肌肉血液少如標桿，顫抖著行走。如來則正直上升，具足高大身量，如天城中豎立的金門。因此讚歎其具有梵天般正直上升身體。 "青眼"一詞分解為"青"和"眼"。意為具有極青眼睛。"以此見到色境及平坦不平之處，故稱為眼，即目"。ikkha詞根表示看見，加i詞綴。i變成atta。青色、極青色的眼睛屬於他的，故稱為"青眼者"，即善逝。世尊的眼睛並非全部是青色。在適合青色的部分，其眼睛具有如茉莉花般極其清凈的青色。在適合黃色的部分，具有如睹夜花般的紅色。在適合紅色的部分，具有如曼殊沙花般的紅色。在適合白色的部分，具有如藥星般的白色。在適合黑色的部分，具有如黑寶石般的黑色，如黃金宮殿中打開的摩尼獅子窗般顯現。如《大義釋》中說："世尊的肉眼具有五種顏色：青色、黃色、紅色、黑色和白色。世尊的眼睫毛以及眼睫毛所在處都呈現青色，極其青翠，令人愉悅悅目，如同茉莉花。其外圍呈現黃色，極其金黃，如同睹夜花般令人愉悅悅目。世尊的兩眼角呈現紅色，極其鮮紅，如同天牛般令人愉悅悅目。中間呈現黑色，極其漆黑柔和純凈，如同黑寶石般令人愉悅悅目。其外圍呈現白色，極其潔白明亮，如同藥星般令人愉悅悅目。"世尊以這肉眼，即使在具四分暗黑之處也能見到周圍一由旬，無論晝夜。

Vuttañhi mahāniddese –

『『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.

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 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.

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 –

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

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 , 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.

這是巴利文的完整直譯： 正如《大義釋》中所說： "世尊以那與自身相應的肉眼，由往昔善行業所生，能夠在晝夜見到周圍一由旬。即使在具足四分暗黑之時，即太陽已落山、是黑月的布薩日、茂密的樹林、大黑雲升起時，在這樣具足四分的黑暗中也能見到周圍一由旬。沒有任何墻壁、門扇、圍墻、山嶽、灌木或藤蔓能夠遮蔽其見色。"因此以這特徵讚歎其為"青眼者"。 "長足跟"意為延伸的足跟，意思是圓滿的足跟。"以此壓迫他人"即為足跟，是腳的後部。詞根pasa表示壓迫，加上ṇi詞綴。sa變成ha。在Moggallāna語法書中則說："在交易和讚歎中，因被交易故稱為足跟，即腳的後部。"足跟長的人即是"長足跟者"，即善逝。因為其他人的前腳長，小腿連線在足跟頂部，像是把足跟切掉放置一樣。如來不是這樣。如來的腳分四部分，前腳佔兩部分，小腿安置在第三部分，第四部分的足跟如用針尖轉動般圓整，如紅毯上的球狀。因此讚歎其為"長足跟者"。 "細膩無垢膚"分解為"細膩"和"無垢"和"膚"。意為細膩垢穢清凈的面板，或細膩無垢的面板。這裡"細膩"表示柔軟，是非派生詞。或者說，因柔軟而令人愉悅故為"細膩"，即柔軟。sukha詞根表示該行為，加uma詞綴。"垢"即持守污穢的人所具有的，即塵垢等污垢。mala詞根表示持守，加a詞綴。無垢即是"無垢膚"。覆蓋肉體故為"膚"。chada詞根表示遮蔽，加ra詞綴和ī詞綴。細膩柔軟無垢離垢的面板屬於他的，故稱為"細膩無垢膚者"，即善逝。因為世尊具有金色光潤細膩的身體，面板如黃金，所以塵垢污穢不能粘著其色身，如蓮葉上的水滴。如《中部》《梵授經》中說： "喬達摩具有細膩的面板，因面板細膩，塵垢不粘著其身。"因此讚歎其為"細膩無垢膚者"。 "應贊味攝上"分解為"應贊"、"味攝"和"上"。意為七千條應受讚歎的攝取味道的脈絡向上升起。"應受讚歎"即是"應贊"，即脈絡。thoma詞根表示讚歎，加ṇya詞綴。"攝取甜等差別味道，使之內入"故為"味攝"，即脈絡。味字為字首，gasa詞根表示吃，加a詞綴。或者說，"以此攝取味道"故為"味攝"，即脈絡。gasa詞根表示取，加a詞綴。因為詞根有多義。"味攝的頂端"為"味攝上"，這些存在於此故為"具味攝上"，即脈絡。表示擁有義的ī詞綴。"應贊味攝上"屬於他的，故稱為"應贊味攝上者"，即善逝。如來有七千條攝味脈絡向上升起，集中於頸部。即使芝麻許大的食物置於舌尖，也能遍及全身。因此在精進苦行時，即使只有一粒米等，或只有豆湯百分之一，身體也能維持。而其他人則不能如此，滋養不能遍及全身，因此多病。這個特相通過少病這一果報而顯現，因此讚歎其為"應贊味攝上者"。

Tevīsatimavandanagāthāvaṇṇanā samattā.

這是巴利文的完整直譯： 第二十三禮敬偈頌註釋完畢。

1. 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.

Samakalapanajoti 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.

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.

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 antaraṃsaṃ vuccati dvinnaṃ koṭṭānamantaraṃ. Taṃ paripuṇṇa massāti antaraṃso』』ti vuttaṃ.

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.

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

這是巴利文的完整直譯： 第24首偈頌中，"勝者"是指戰勝五魔的佛陀。這個詞與"四十頂牙"等詞因性數一致而相連。"四十頂牙"分解為"四十"和"頂牙"。意思是四十個最上等的牙齒。這裡"頂"字表示最上等，是非派生詞。或者說，達到最上等的狀態故為"頂"，即牙齒。以此咬食可食之物故為"牙"。daṃsa詞根表示咬，加ta詞綴。變成nto，詞根尾音脫落。具有四十個最上等牙齒者即為"四十頂牙者"，即勝者。意思是上頜安置二十齒，下頜二十齒，共四十齒。其他具足牙齒者也只有三十二齒，但如來有四十齒。因此讚歎其為"四十頂牙者"。 "齊生口牙"意為如用鋸切割般整齊的牙齒。"以此發聲說話"即為"口"。lapa詞根表示說，加yu詞綴。生於該口中故為"口生"，即牙齒。這是依主釋複合詞，口生的牙齒齊整者即為"齊生口牙者"，即勝者。在聖典中也有"齊牙"的讀法，意思相同。因為其他人有些牙齒高，有些低，故不齊整。如來的牙齒則如切割的鐵板或貝殼層般整齊。因此讚歎其為"齊生口牙者"。 "雙肩間圓"分析為"雙肩"和"圓"。爲了維持偈頌韻律而加入pa音。意思是兩肩之間、中間有圓滿的背部。這裡"肩"字表示肩膀。如《詞語明燈》中說："aṃsa（女性）指手臂頭部，即肩及其關節處。" "以此生存"故為"肩"，即肩膀。ana詞根表示生命，加so詞綴。na變成鼻音。或者說，作為身體部分而行進運作故為"肩"。兩肩之間即為"肩間"。"充滿"故為"圓"，即背部。piṇa詞根表示充滿或圓滿，加ṇa詞綴。ṇa變成no。兩肩之間圓滿的背部屬於他的，故稱為"雙肩間圓者"，即勝者。這是后詞省略的有財釋複合詞。其他人該處凹陷，兩背骨各自顯現。如來則從腰部開始，肉層上升直至雙肩，如豎立的金板般遮蔽背部。因此讚歎其為"雙肩間圓者"。在聖典中也有"citantaraṃso"的讀法。其註釋中說："'citantaraṃso'中的'antaraṃsa'指兩肩之間，其處圓滿者即為'antaraṃso'"。 "輪相足印"分解為"輪"和"相足印"。意為以一百零八足輪相標記的足底。以一百零八足輪相標記、標示其足者即為"輪相足印者"，即勝者。這是具格有財釋複合詞。其他人足底沒有一百零八足輪相。如來的足底才有美妙的一百零八足輪相。因此讚歎其為"輪相足印者"。 如《梵授經》中說："喬達摩尊者的足底生有輪相，具千輻、輪緣、輪轂，一切相具足。"關於一百零八足輪相的詳細內容，在"以蓮足紅蓮"等偈頌的註釋中已說過。

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.

Mārajussaṅkhapādoti māraji ussaṅkhapādoti padacchedo. Ettha ca mārajīti pañcamārajitavā buddho kattubhūto. So 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.

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 . 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.

這是巴利文的完整直譯： "齒無間隙"即無縫隙的牙齒，意為具足無縫隙的牙齒。"開裂"即為"間隙"。vara詞根表示開裂，加ḷo詞綴。加assi。"非間隙"即"無間隙"，即無間隙者，即牙齒。"以此咬嚼可食之物或可飲之物"故為"牙"，即牙齒。daṃsa詞根表示咬，加yu詞綴。鼻音脫落。無間隙的牙齒屬於他的，故稱為"齒無間隙者"，即勝者。因為其他人如鱷魚般牙齒有間隙，吃魚肉等時食物塞滿牙縫。如來的牙齒則如金藤上豎立的金剛排列般無間隙，如用毛筆描畫的界限般，因此讚歎其為"齒無間隙者"。 "魔勝高踝足"分解為"魔勝"和"高踝足"。這裡"魔勝"指戰勝五魔的佛陀是作者。因為他戰勝五魔，故稱為"魔勝"。"高踝足"意為具有因位於足上而如螺般而名為螺的踝骨。"善掘地"故為"螺"。sam字首加khanu詞根表示挖掘，加kvi詞綴。在《譬喻注》中則說："善掘食行進故為螺，意為在海水邊際行走遊行。""如螺"即為"螺"，即踝骨。足上豎立如螺的踝骨屬於他的，故稱為"高踝足者"，即勝者。如《梵授經注》中說："因踝骨向上豎立，故其足有高踝，故稱為高踝足者。"因為其他人的踝骨在腳背上，使他們的腳如用釘子釘住般固定，不能隨意轉動。行走時腳底不可見。如來則踝骨上升安立於上，因此從臍部以上的身體如船上安置的金像般不動，只有下身移動。腳能輕易轉動。無論從前後兩側任何位置觀看都能見到腳底，不像像那樣只能從後面看到。因此讚歎其為"高踝足者"。 "站立不彎雙手柔觸膝"中詞的分析為"站立"、"不彎"、"雙手柔"和"觸膝"。"站立"即保持站立。"不彎"即不彎曲。"雙手柔"即以細膩的雙手。"膝"即腿。"由此產生來去"故為"膝"，jana詞根表示生，加ṇu詞綴。即為"膝"，獲得腿與大腿的關節。這些。"觸"即能撫摸。這裡"站立不彎"表明如來非駝背非矮小。因為其他人或駝背或矮小。駝背者上身不圓滿，矮小者下身不圓滿。他們因身體不圓滿，不能不彎就撫摸膝蓋。如來則因上下身都圓滿而能做到，因此以"站立...觸膝"讚歎他。

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.

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 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.

這是巴利文的完整直譯： "圓頸"意為如黃金棍般均勻圓整的頸部。如《梵授經》中說"均勻圓頸"。"以圓形方式運轉運作"故為"圓"，即圓形。vaṭṭa詞根表示轉，加a詞綴。"以此頸部吃食"故為"頸"，即頸部。khāda詞根表示吃或食，加kvi詞綴。應知依據"khādā變成khandha，gandhā"這一語法規則而成詞。在《詞語注》中則說："持頭故為kandha，其k音變成kh音"。圓形均勻的頸屬於他的，故稱為"圓頸者"，即勝者。因為有些人如鶴、如鷹、如豬般長頸、曲頸或粗頸。說話時血管顯現，聲音微弱發出，他不是這樣。如來的頸部如善轉的黃金棍般。說話時血管不顯現。如雷雲般發出宏大聲音。因此讚歎其為"圓頸者"。 再次"勝者"指佛陀是作者。這個詞與"犢睫"等詞因性數一致而相連。"犢睫"即如剛出生的紅色小牛犢般清凈的眼部，或具有清凈的眼部。這裡"睫"指整個眼部。"眼部"即眼睛的周圍。有些人說"眼部"是眼窩。其他人說是眼窩葉。但應知是包括眼窩和眼球。這裡是詞義解釋。"以此圍繞保護眼睛"故為"睫"，即睫毛等周圍部分。pata詞根表示圍繞，加umo詞綴。ta變成kha。或者說，"生於眼睛兩側"故為"睫"，即睫毛。生的詞義加umo詞綴。應說pakhuma時因k音脫落而說為pahuma。睫即為睫。如剛出生的紅色小牛犢的睫毛般的睫毛屬於他的，故稱為"犢睫者"，即勝者。意思是具有如剛出生的紅色小牛犢的睫毛般清凈的眼部。因為其他人的眼部不圓滿，具有像象、鼠、烏鴉等眼睛般突出或深陷的眼睛。如來則具有如洗凈擦亮放置的寶珠般柔軟光潤青色細膩睫毛圍繞的眼睛。因此讚歎其為"犢睫者"。

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 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.

Catuvīsatimavandanagāthāvaṇṇanā samattā.

這是巴利文的完整直譯： "獅前半身"即如獅子前半身般圓滿的身體。"能忍耐風日等危難"故為"獅子"。saha詞根表示忍耐，加a詞綴。加ī音。或者說，"傷害豬、水牛等眾生"故為"獅子"。hiṃsa詞根表示殺害，加ṇa詞綴。應說hiṃso時因字母變位而說為sīho。或者說，因為在一切威儀中精進有力，善加努力勤勉故為"獅子"，即鬃毛獅子。su字首加īha詞根表示努力，加a詞綴。因此在《聲明論》中說："依saha（忍）、hiṃsa（害）、īha（努力）等詞根，說明獅子一詞的來源。"如獅子前半身般圓滿的身體屬於他的，故稱為"獅前半身者"，即勝者。因為獅子只有前半身圓滿，他不是這樣。意思是如來的身體完全圓滿。因為獅子只有前身圓滿，後身不圓滿。如來則像獅子前半身那樣全身圓滿。這也不像獅子那樣因彎曲凸起等而形狀不好。在應該長的地方就長，在應該短、瘦、粗、圓的地方也都相應如此。如經中所說："諸比丘，當可意的業果現前時，以長度顯美的肢體就長大成形，以瘦顯美的肢體就瘦小成形，以圓顯美的肢體就圓整成形。"如此，以種種善心意願莊嚴，以十波羅蜜裝飾的如來之身，世間一切工匠或神通者都不能製作其仿品。因此讚歎其為"獅前半身者"。 第二十四禮敬偈頌註釋完畢。

1. 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 paripuṇṇamaṃsussadattā niguḷanhārujālehi hatthapiṭṭhādīhi vaṭṭetvā ṭhapitasuvaṇṇavaṇṇāliṅgasadisena galena sīlārūpakaṃ viya cittakammarūpakaṃ viya ca khāyati, tasmā sattappīnoti thometi.

Brahmāyusutte pana 『『sattussado』』ti pāṭho. Tassa pana sattasu ṭhānesu paripuṇṇamaṃsussadoti attho daṭṭhabbo.

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.

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 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.

這是巴利文的完整直譯： 第25首偈頌中，"善逝"指佛陀是作者。這個詞與"七處滿"等詞因性數一致而相連。"七處滿"意為在兩手、兩足、兩肩峰、一頸等七處肉體圓滿。而諸師說意思是圓滿的兩手、兩足、兩肩峰、頸等七處。"以肉充滿圓滿"故為"滿"。或"被充滿圓滿"故為"滿"。pīṇa詞根表示充滿或圓滿，加ṇa詞綴。ṇa變成no。兩手背、兩足背、兩肩峰和一頸這七處肉體圓滿屬於他的，故得稱為"七處滿者"，即善逝。因為其他人手足背顯現筋網，肩峰和頸顯現骨頭尖端，他們看起來像餓鬼。如來不是這樣。如來因七處肉體豐滿，以隱藏筋網的手背等，以如旋制的金色棍般的頸部，看起來如石像或畫像，因此讚歎其為"七處滿者"。 在《梵授經》中則作"七隆起"。應知其意為七處肉體隆起圓滿。 "長指"分解為"長"和"指"。意為均勻延伸的手足指。"向上行"故為"指"。或"以此觸控各個身體部分"故為"指"，即手指。agi詞根表示行，加uli詞綴。或者說，"以此趨向觸控身體部分"故為"指"，即手指。aṅga詞加ula詞根表示行，加i詞綴。均勻長的手足指屬於他的，故稱為"長指者"，即善逝。意思是具有均勻長的手足指。因為其他人有些指長有些指短，如來不是這樣。如來如猴子般具有長的手足指，根部粗大逐漸變細至指尖，如用樹脂油揉搓製成的黃色棒。因此讚歎其為"長指者"。"復"分解為"ma"和"atha"。ma音是連線詞。atha是表示其他意義的不變詞。意為"又"。 "毛孔一毛"分解為"毛孔"和"一毛"。意為每一毛孔生一毛。"切割皮肉"故為"毛"，或"生長時應被切割"故為"毛"。lū詞根表示切，加mani詞綴。ku指水，"保護它"故為"孔"。ku字首加pā詞根表示保護，加kvi詞綴。u變長音。"如孔"即為"孔"。或者說，ku指毛，"保護它"故為"孔"。在《詞語注》中則說："ku音加po，長音等。kūpo。或者說'以此升起'故為kūpo。bha變成po。"毛的孔為毛孔。在每一個毛孔中生一毛屬於他的，故稱為"毛孔一毛者"，即善逝。因為其他人在每一毛孔中生多根毛，如來不是這樣。如來在每一毛孔中生一根毛。如《梵授經》中說："喬達摩具有一毛，在毛孔中生一根毛。"因此讚歎其為"毛孔一毛者"。

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.

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 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.

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.

Sambuddhoti tathāgato. So hi anaññabuddho hutvā sāmaṃyeva cattāri saccāni bujjhatīti sambuddhoti vuccati. Tassa pana padassa thūlajivhotyādīhi tīhi padehi tulyaliṅgattabhāvena sambandho.

這是巴利文的完整直譯： "圓滿白牙"分解為"圓滿"和"白牙"。意為圓滿的潔白牙齒。"圓滿成就"故為"圓滿"。sam字首加pada詞根表示行，加ta詞綴。變成anno。"被削減，被其他色光照耀"故為"白"。ava字首加dā詞根表示削減，加ta詞綴。"以此咬食飯等"故為"牙"，即特殊的牙齒。daṃsa詞根表示咬，加ṭho詞綴。daṃsi變成dā。圓滿且白的牙屬於他的，故稱為"圓滿白牙者"，即善逝。因為其他人長出腐爛的牙齒，所以有些牙齒髮黑或變色。如來則具有白牙，具有超過藥星般放光的牙齒。在聖典中則作"極白牙"，意思相同。因此讚歎其為"圓滿白牙者"。 "金色皮"意為與黃金相似的面板。"以光明照耀"故為"金"。或"被人們所欲求"故為"金"，即黃金。kana詞根表示照、行、欲，加ka詞綴。"與相似者一起行進運作"故為"相同"。sam字首加ama詞根表示行，加a詞綴。"覆蓋遮護肉"或"以黃金光輝照耀"故為"皮"，即面板。taca詞根表示遮護或照耀，加a詞綴。與黃金相同相似的皮屬於他的，故稱為"金色皮者"，即善逝。因為其他人的面板有的藍色、白色、黃色，如來不是這樣。如來的面板如用天然硃砂磨擦、在磨石上研磨、涂以赭石處理後放置的純金像般，具有如黃金般的面板。在聖典中則說"金色、如黃金般的面板"。這裡應作詞義解釋：具有如黃金般的色澤故為"金色"，具有與黃金相似的面板故為"如黃金般的面板"。這裡"金色"表示如來身體厚密、光滑、細膩，"如黃金般的面板"表示膚色。或者這兩個詞是同義詞。因此讚歎其為"金色皮者"。 "青上捲毛"分解為"青"、"上"和"捲毛"。青色向上捲曲發端如注視面容之美般安住的毛髮，或具有青色向上捲曲發端安住的毛髮，故稱為"青上捲毛者"，即善逝。因為其他人的毛髮向下捲曲而住，如來不是這樣。如來的毛髮在旋轉末端向上捲曲，如注視面容之美般安住。如《梵授經》中說："喬達摩具上捲毛。生有向上捲曲、青黑如眼藥、環繞向右旋轉的毛髮。"因此讚歎其為"青上捲毛者"。 "正覺者"即如來。因為他不是由他人覺悟，而是自己覺悟四聖諦，故稱為"正覺者"。這個詞與"厚舌"等三個詞因性數一致而相連。

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.

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 , sambuddho. Samāsante ko. Sīhassa hi heṭṭhimahanumeva paripuṇṇaṃ hoti, na uparimaṃ. Tathāgatassa pana sīhassa heṭṭhimaṃ viya dvepi paripuṇṇāni dvādasiyaṃ pakkhassa candasadisāni honti. Tasmā sīhahanukoti thometi.

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.

這是巴利文的完整直譯： "厚舌"意為具足柔軟、長、寬的舌頭。因為偈頌結構而省略"柔軟"、"長"等詞而如此說。因此註釋中說："柔軟、長、厚、色澤圓滿的舌頭。""生長"故為"厚"，即舌頭。thūla詞根表示覺知，加a詞綴。"維持生命"故為"舌"，即舌頭。jīva詞根表示維持生命，加ha詞綴。"眾生以此味而活"故為"生命"，即六種味。"召喚它"故為"舌"，即舌凈色。依處所的轉用而得"有支分的舌"。jīvita詞加avha詞根表示召喚，加a詞綴。應說jīvitaavhā時依語法規則省略vita音而說為jivhā。厚大長軟的舌屬於他的，故稱為"厚舌者"，即正覺者。因為其他人的舌或厚或瘦或短或硬或不均。如來則具有柔軟、長、寬、色澤圓滿的舌頭。他爲了消除前來尋求此相的梵授婆羅門等人的疑慮，因舌頭柔軟而能如木棒般卷轉舌頭觸及兩鼻孔，因長而能觸及兩耳孔，因寬而能遮蔽整個額頭直至髮際，如此顯示其柔軟、長、寬的特性而消除疑慮。指這樣具三相的舌頭而讚歎其為"厚舌者"。在聖典中則作"廣舌"，意思相同。 "又"是表示其他意義的不變詞。意為"又"。"獅頷"意為如獅子下頜般圓滿的頜。獅子一詞的意義前已說過。"損害飯食等的特殊色澤"故為"頜"。hana詞根表示損害，加u詞綴。如獅子下頜般的頜屬於他的，故稱為"獅頷者"，即正覺者。複合詞尾加ko。因為獅子只有下頜圓滿，上頜不圓滿。如來則如獅子下頜般兩頜都圓滿，如十二日的月亮。因此讚歎其為"獅頷者"。 "網紋足手"意為如善巧木匠在窗上安裝得當的網格般，手足指間未被面板相連。"照耀"故為"網"。jala詞根表示照，加ṇa詞綴。"有網"或"存在於其中"故為"網狀"，即窗。表示所屬義加ṇika詞綴。或者說，網即是網狀。"以此行走"故為"足"，即足。pada詞根表示行，加ṇa詞綴。"運載各種重擔"故為"手"，即手。hara詞根表示運載，加tha詞綴。如網狀般的手足指間屬於他的，故稱為"網紋足手者"，即正覺者。意思是手足指間如善巧木匠在窗上安裝得當的網格，而非面板相連的指間。這裡應說"網狀手足指間"而以省略后詞而如此說。因為面板相連手足指間的人因男人缺陷而不得出家。如來則四手指和五足趾都等長。因其等長，瑜伽相互交錯而立。因此他的手足如善巧木匠安裝得當的網格窗，因此讚歎其為"網紋足手者"。在聖典中則作"網手足"，意思相同。

Nāthoti buddho kattuvasena. So hi nāthati vineyyānaṃ hitapaṭipattiṃ yācati, parasantānagataṃ vā kilesabyasaṃ upatāpeti, paramena cittissariyena samannā gato . Sabbasatte vā guṇehi īsati abhibhavati, veneyyānaṃ hitasukhaṃ vā āsīsatīti nāthoti vuccati. Vuttañhi saddanītiyaṃ 『『nāthadhātu yācane upatāpe issariye āsisane cāti catūsvatthesu pavattatī』』ti.

Tassa pana padassa uṇhīsasīsotipadena tulyaliṅgattabhāvena sambandho. Uṇhīsasīsoti rañño baddhauṇhīsa paṭṭo viya virocamāno pakatimaṃsapiṇḍasaṅkhāto uṇhīsapaṭṭasīso. Nalāṭe nahiyati bandhiyatīti uṇhīso. Upubbanahadhātu bandhane, īso. Vaṇṇavikāro. Vuttañhi jāliniyaṃ –

『『Vaṇṇāgamo vaṇṇavipariyāyo,

Dve cāpare vaṇṇavikāranāsā;

Dhātūnamatthātisayena yogo,

Taduccate pañcavidhaṃ nirutti』』nti.

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.

Vuttañhi brahmāyusuttaṭṭhakathāyaṃ 『『uṇhīsasīsoti idaṃ paripuṇṇanalāṭañceva paripuṇṇasīsañcāti dve atthavase paṭicca vuttaṃ. Tathāgatassa hi dakkhiṇakaṇṇacūḷikato paṭṭhāya maṃsapaṭaṃ 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.

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.

Pañcavīsatimavandanagāthāvaṇṇanā samattā.

這是巴利文的完整直譯： "依主"指佛陀是主體。因為他祈求所化眾生的利益行為，或焚燒他人相續中的煩惱災難，或具足最勝的心自在。或以功德勝過一切眾生，或希求所化眾生的利樂，故稱為"依主"。如《聲明論》中說："nātha詞根用於祈求、焚燒、自在、希求四種意義。" 這個詞與"肉髻頭"一詞因性數一致而相連。"肉髻頭"意為如國王所纏的頭飾帶般光耀的天然肉髻形狀的頭。"在額上繫縛"故為"髻"。u字首加naha詞根表示繫縛，加īsa詞綴。音變。如《網論》中說： "增音、音位轉換， 另有音變和音消； 詞根特殊意義結合， 是為五種詞源解釋。" 其中，加入不存在的音為"增音"。已有音的上下位置變化為"音位轉換"。一音變成另一音為"音變"。已有音消失為"音消"。根據語境適當結合特殊意義為"詞根特殊意義結合"，這是其意。這裡na音變成ṇa音應視為音變。"繫縛花鬘等"故為"頭"，即最上部。si詞根表示繫縛，加īsa詞綴。如國王以頭飾帶纏繞的頭般的頭屬於他的，故稱為"肉髻頭者"。或者說，如國王的頭飾般四處圓滿的頭屬於他的，故稱為"肉髻頭者"，即依主。 如《梵授經注》中說："'肉髻頭'這個詞基於圓滿的額頭和圓滿的頭兩種意義而說。因為如來從右耳垂開始，肉片隆起遮蓋充滿整個額頭，到達左耳垂而安住，如國王所纏的頭飾帶般光耀。據說最後身菩薩們知道這個相好后才為國王們製作頭飾帶。這是第一個意義。其他人則頭不圓滿。有些猴頭，有些果頭，有些骨頭，有些瓜頭，有些傾斜頭。如來則如用針尖旋轉放置般善圓滿，如水泡般的頭。其中依前說如纏頭飾的頭故為肉髻頭，依后說如頭飾般四處圓滿的頭故為肉髻頭。"其注中解釋說："基於兩種意義而說，因為佛陀和轉輪王因具圓滿的額頭和圓滿的頭相而稱為肉髻頭。因此基於這兩種意義而說肉髻頭。"因此讚歎其為"肉髻頭者"。 "具此功德"意為具足如前所說的尼拘律等三十二大人相功德。如此所說的方式是功德，與此相應故為具此功德者，即大仙。因為其他人不具足三十二大人相，轉輪王雖具大人相，除藏密處相外才具其餘諸相。唯如來具足一切大人相。因此說只有世尊才堪受"具此功德"的讚歎。"彼大仙"意為尋求戒蘊等和涅槃故為大仙。我以三門禮敬禮拜彼大仙，此為相連。 第二十五禮敬偈頌註釋完畢。

1. Ayaṃ 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.

2. 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 viya samavaṭṭitagaliko, gotaruṇa pakhumako taṃmuhuttajātarattavacchassa cakkhubhaṇḍo viya vippasannacakkhubhaṇḍo, vippasannacakkhubhaṇḍena samannāgato vā, sīhapubbaḍḍhakāyo sīhassa pubbaḍḍhakāyo viya paripuṇṇakāyo.

3. 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.

Tīsu gāthāsu saṅkhepatthayojanā samattā.

Imissaṃ pana namakkārapāḷiyaṃ dvattiṃsamahāpurisalakkhaṇaṃ buddhavacanapāḷiyaṃ āgatanayānukkamena na vuttaṃ. Gāthābandhavasena chandānurakkhaṇatthameva pana nigrodhabimbotyādinā akkamena vuttaṃ. Tasmā pātheyyavagge lakkhaṇasutte vuttaṃ dvattiṃsamahāpurisalakkhaṇakkamaṃ saṅkhepena dassayissāma bahussutapaññāvaḍḍhanatthaṃ.

1

. Buddho suppatiṭṭhitapādo

這是巴利文的完整直譯： 第23.。這三首偈頌的簡要義理連線如下。佛陀是主體，如尼拘律樹般圓整的身體，具柔軟手足，如梵天音般具八支功德的聲音，如羚羊般的小腿，具如牛王象王般以衣被覆蓋的生殖器，再次再次，善逝佛陀足下平穩如金足臺般善立於地，眉間生有柔軟清凈白色細膩的白毫，又復其他，善逝佛陀，如梵天般正直高聳的身體，具極青色眼，長足跟或圓滿足跟，細膩無垢膚或細膩離垢膚，應讚歎的最上味具千脈上升。 第24.。勝者降伏五魔的佛陀，具四十齒上齒，如用鋸切置般齊整的牙齒，兩肩中間背部圓滿，足具八百輪相標記，齒無間隙，降魔者降伏五魔的佛陀，因足上有如螺般的踝骨而具螺形踝，站立時不彎腰能以兩柔軟細膩手觸控膝脛，如金棍般均勻圓整的頸，如剛生紅犢般清凈的眼部或具清凈眼部，如獅子前半身般圓滿的身體。 第25.。善逝佛陀，在兩手足肩峰一頸等七處肉體圓滿，手足指均勻延伸，又其他每一毛孔生一毛，具圓滿白牙，具如黃金般的面板，青色毛端向上如注視面容之美般安住，正覺如來，具柔軟長寬的舌，又其他，如獅子下頜般圓滿的頜，如善巧木匠安裝窗網般手足指間不相連，依主佛陀，如王冠帶般光耀的天然肉髻頭，我以三門禮敬禮拜如此具足所說三十二大人相功德的彼大仙佛陀。 三偈簡要義理連線完畢。 在這禮敬文中，三十二大人相併非依佛語聖典所說的次第而說。而是爲了保持偈頌韻律，以"如尼拘律樹"等次第而說。因此為增長多聞智慧，我們將簡要顯示資糧品相經中所說的三十二大人相次第。 1.。佛陀足下平穩

1. 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.

Tisso vandanagāthāvaṇṇanā samattā.

26.

Buddhobuddhotighoso atidulabhataro kā kathā buddhabhāvo,

Loke tasmā vibhāvī vividhahitasukhaṃ sādhavo patthayantā;

Iṭṭhaṃ atthaṃ vahantaṃ suranaramahitaṃ nibbhayaṃ dakkhiṇeyyaṃ,

Lokānaṃ nandivaḍḍhaṃ dasabalamasamaṃ taṃ namassantu niccaṃ.

這是巴利文的完整直譯： 2.足底具輪相 3.長足跟 4.長指 5.柔軟細膩手足 6.手足網紋 7.螺形踝 8.羚羊脛 9.站立不彎即能以兩手掌觸控膝蓋 10.陰藏密覆 11.金色面板如黃金 12.細膩面板 13.一毛孔一毛 14.青色毛端向上 15.如梵天般端直身 16.七處隆起 17.如獅子前半身 18.雙肩間充滿 19.如尼拘律樹般圓整 20.頸部圓整 21.味覺最勝 22.獅子頜 23.四十齒 24.齊整齒 25.齒無間隙 26.極白牙 27.廣長舌 28.梵音 29.深青眼 30.牛王睫 31.眉間生白毫柔如棉絮 32.肉髻頭。應知這是三十二大人相的次第。應知世尊這些三十二大人相是由波羅蜜福業相應而得。這些業行在資糧品相經中說明，應在此檢視獲取。 三首禮敬偈頌註釋完畢。 第26.首： "佛陀佛陀"此聲已極難得，何況佛性， 是故世間智者欲求種種利樂； 恒常禮敬彼運載所欲義利、天人敬愛、 無畏、應供、增長世間歡喜、具十力無等者。

1. Evaṃ sugatantiādīhi pañcavīsativandanagāthāhi buddhassa paṇāmaṃ katvā idāni tassa vandane uyyojanaṃ karonto āha buddho buddhotighoso tyādigāthaṃ. Ayaṃ pana saddharāgāthāti daṭṭhabbo.

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 –

『『Udumbarikapupphaṃva , candamhi sasakaṃ yathā;

Vāyasānaṃ yathā khīraṃ, dullabhaṃ lokanāyaka』』nti ca;

Dullabho buddhuppādo lokasmi』』nti ca;

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.

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 bhavituṃ sakkoti. Tasmā buddho atidullabhataroti ca, buddhā kadāci karahaci uppajjantīti ca vuttanti.

這是巴利文的完整直譯： 第26.。如此以"善逝"等二十五首禮敬偈頌向佛作禮后，現在為勸勵禮敬他而說"佛陀佛陀"等偈頌。這應視為富有風格的偈頌。 其中，"在世間'佛陀佛陀'此聲已極難得,何況佛性"為相連。這裡"世間"指人世間或三界或無邊輪圍世界。"'佛陀佛陀'此聲"指"佛陀佛陀"這種稱讚聲或讚頌聲。發聲為聲。或"被說"故為聲，即稱讚聲。ghusa詞根表示聲,加ṇa詞綴。或"被讚歎"故為聲，即讚頌聲。因此《波羅夷注》中說："稱讚聲即是稱讚。或讚頌聲。""佛陀佛陀"這樣發出的聲音為讚頌聲,故為"佛陀佛陀"之聲。"極難得"指極其最難得。應說"更難得"時,為保持韻律省略la音而說"難得"。"難以獲得"故為"難得"。du字首加labha詞根表示獲得,加a詞綴。或"得不成就"故為"難得",此為不變化複合詞。du音表示不成就義,如"饑荒"。"極其難得"故為"極難得"。其中特別極難得故為"極難得者"。因為佛陀只是偶爾在世間出現。因此說"'佛陀佛陀'此聲極難得"。如《小品》中說："居士啊,這'佛陀佛陀'之聲在世間極難得。"如世間優曇缽花難得,用手抓月中兔,烏鴉之乳,如是佛性極難得。這應視為低劣的譬喻。如《譬喻聖典》中說： "如優曇缽花，如月中之兔， 如烏鴉之乳，世間導師難得"及 "佛陀出現於世間難得"。 雖然轉輪王出現於世間已是難得，但在一劫中仍有多位轉輪王出現。如來則出現於世間時，在一劫中只有一、二、三、四、五位佛陀出現，不會更多。因為即使無數劫也會空無如來。因此由於如來只是偶爾出現，所以說"'佛陀佛陀'此聲極難得，何況佛性"。世尊在大般涅槃時也說："阿難，諸天抱怨說：'我們遠道而來見如來，因為如來、阿羅漢、正等正覺者只是偶爾出現於世間。今夜後分如來將般涅槃。這位大威德比丘站在世尊前遮蔽阻擋，我們在最後時不得見如來。'" "佛性"指佛陀的狀態。"何況"意為何需說呢。為何說"佛陀極難得"和"佛陀只是偶爾出現"？難道佛陀不是多次出現於世間嗎？這是真的。但是稱為佛陀者，只有以無數次或無數日月年或無數劫圓滿十波羅蜜和五大舍，才能成為，不是以一次等。而且至少要以超過十萬劫的四阿僧祇劫圓滿十波羅蜜和五大舍，才能成為佛陀。因此說"佛陀極難得"和"佛陀只是偶爾出現"。

Evaṃ buddhassa atidullabhatarattā ca kadāci karahaci uppannattā caeva buddhobuddhoti kittayantassa mahapphalaṃ hoti. Vuttañhetaṃ apadāne –

『『Buddhoti kittayantassa, kāye bhavati yā pīti;

Varameva hi sā pīti, kasiṇenapi jambudīpassā』』ti.

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.

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 . 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.

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.

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.

這是巴利文的完整直譯： 因為佛陀極難得且只是偶爾出現，所以稱讚"佛陀佛陀"有大果報。如《譬喻》中說： "稱讚'佛陀'時，身中生喜悅； 此喜悅勝過，整個瞻部洲。" "是故"因為"佛陀佛陀"此聲極難得，何況佛性。因此。"智者"指具慧者。因為他們能特別顯明利害或因非因故為"智者"，即慧。vi字首加bhū詞根表示存在，加ṇa詞綴。具有此慧故稱為"智者"，即善人。這是修飾"善人"一詞。 "種種利樂"指各種世間出世間的利樂。其義前已說過。這是"欲求"一詞的賓語。"善人"指善士。因為他們成就自他利益故稱為"善人"。sādha詞根表示成就，加avo詞綴。這個詞作為主語與"禮敬"一詞相連。"欲求"指祈求。欲求祈求種種利樂故為"欲求者"，即善人。pattha詞根表示祈求，加anto詞綴。加ya音。這是修飾"善人"一詞。"所欲"指所愛樂。應欲應愛故為"所欲"。isu詞根表示欲愛，加ta詞綴。變成raṭṭha，詞根末尾脫落。"義利"指現法後世等利益。"被希求"故為"義利"，即果報功德之果。attha詞根表示祈求，加a詞綴。或"以果報形式存在"故為"義利"。asa詞根表示存在，加tha詞綴。這兩個詞是"運載"一詞的賓語。"運載"指持有者。"運載持有"故為"運載者"，即佛陀。vaha詞根表示運載或到達，加anto詞綴。因為佛陀以說法持有眾生的世間出世間利樂，此為其義。 "天人敬愛"指被天人以四資具等供養。這裡是詞源解釋。以自在遊戲等"照耀"故為"天"。sura詞根表示照。或"自在主宰"獲得天之自在而照耀故為"天"。或具美妙聲故為"天"。"引導蘊相續"故為"人"。nara詞根表示引導，加a詞綴。天與人為天人。應被他們敬愛供養故為"天人敬愛者"，即佛陀。maha詞根表示供養，加ta詞綴。彼天人敬愛者。"無畏"指無怖。"被怖"故為"怖"。無怖於他故為"無畏者"，即佛陀。彼無畏者。意為如來在八眾中不因任何原因而有怖畏心動搖。 "應供"指以信後世而應施最上佈施。"應施"故為"供養"，即應施之物。dā詞根表示施，加khiṇa詞綴。或眾生以此"增長"如所愿之成就故為"供養"，即以信後世而應施之施。dakkha詞根表示增長，加yu詞綴。"堪得此"故為"應供"，即佛陀。表示堪得義加ṇeyya詞綴。或"清凈適合供養"因能令大果故為"應供"，即佛陀。表示清凈義的詞綴。因為唯有佛陀以能令供養生大果及清凈的方式，特別堪受諸天帝梵及拘薩羅王等、給孤獨長者等以信後世而施的最上佈施，因此讚歎其為"應供"。

Lokānanti 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 –

『『Na koci devo vaṇṇena, sambuddhaṃ atirocati;

Sabbe deve adhiggayha, sambuddhova virocatī』』ti.

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.

Asamanti sīlādiguṇehi kenaci asadisaṃ. Natthi samo sadiso puggalo etassāti asamo, buddho. Taṃ asamaṃ. Tanti tādisaṃ guṇasampannaṃ buddhaṃ. Niccanti satataṃ samitaṃ sabbakālaṃ nirantaranti attho. Namassantūti abhivandantūti.

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.

Chabbīsatimavandanagāthāvaṇṇanā samattā.

27.

Puññenetena sohaṃ nipuṇamati sato samparāye ca titto,

Dakkho diṭṭhujjupañño avikalavīriyo bhogavā saṃvibhāgī;

Tikkho sūro dhitatto saparahitadharo dīghajīvī arogo,

Dhañño vaṇṇo yasassī atibalavadharo kittimā khantupeto.

這是巴利文的完整直譯： "諸世間"指眾生世間。其義前已說過。"增長歡喜"指增長喜悅。"被歡喜"故為"歡喜"。這是表示狀態。nanda詞根表示圓滿或歡喜，加i詞綴。這是喜悅的同義詞。"使歡喜增長"故為"增長歡喜者"，即佛陀。歡喜詞加vaḍḍha詞根表示增長，加a詞綴。因為佛陀以具足三十二大人相八十種隨好及一切智等功德,以及說法增長世間一切眾生的喜悅，此為其義。因為一切眾生見佛聞法無有厭足，因此讚歎其為"增長世間歡喜"。如《譬喻注》中說："世間本性就對見佛如見滿月海王無有厭足。如何一切眾生見佛無有厭足呢？"因為佛陀以三十二大人相等和戒等不共功德超勝圓滿而超越一切天人照耀。如世尊在三十三天說： "無有任何天神，能勝正覺光明； 超越一切諸天，唯正覺照耀。" "十力"指具足不共于其他獨覺聲聞的十種身力和十種智力。因為它們不為任何相違因素所動搖故稱為"力"。或"以此維持生命"故為"力"，即身力。bala詞根表示生命，加a詞綴。或"能負重"故為"力"，"能知一切法"故為"力"，即智力。依一音詞規則"十力和十力"為"十力"。具此者故為"具十力者"，即佛陀。這裡雖以通稱而說，但因指特殊處故意指世尊的十種身力和十種智力。其詳細內容在"具美麗身體導引眼"等偈頌註釋中已說。 "無等"指在戒等功德方面與任何人不相等。"無有與他相等之人"故為"無等者"，即佛陀。彼無等者。"彼"指如是具足功德的佛陀。"常"意為持續、恒常、一切時、無間斷。"禮敬"即禮拜。 這裡是簡要義理連線。在世間、三界或人世間，"佛陀佛陀"之聲即"佛陀佛陀"這稱讚聲或讚頌聲，極難得即極其最難得，佛性即佛陀的狀態，何況即何需說呢，因此因"佛陀佛陀"之聲極難得，智者即具慧者欲求即祈求種種利樂即各種世間出世間的利樂，善人即善士運載即持有所欲即所愛樂的義利即現法後世等利益的，天人敬愛即被天人供養的，無畏即無怖或無恐懼的，應供即堪受以信後世而施最上佈施的，增長世間即眾生世間歡喜即增長喜悅的。具十力即具足不共十種身智力的，無等即在戒等功德方面與任何人不相等的彼即如是具足功德的佛陀，常即持續、恒常、一切時、無間斷地，禮敬即禮拜。 第二十六禮敬偈頌註釋完畢。 第27.首： 愿以此福德，我成慧敏明後世得滿足， 巧智正見慧，精進不缺乏具財能分享； 利慧勇堅決，持自他利益長壽無病痛， 幸運美名譽，具極大力量有名具忍耐。

28.

Saddho dātaṅgupeto paramasiridharo diṭṭhadhamme viratto,

Lajjī kalyāṇamitto abhiratakusalo pañcasīlādirakkho;

Appiccho appakodho ativujuhadayo iddhimā appameyyo,

Pāsaṃso pemavāco sujanaguṇavidū māmako so bhaveyyaṃ.

這是巴利文的完整直譯： 第28.首： 具信具佈施，持最勝吉祥，現法中離欲， 具慚善友伴，善樂於善巧，護持五戒等； 少欲少瞋恚，心極正直者，具神通無量， 應讚語親愛，善知善人德，愿我成此人。

1. 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 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.

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.

這是巴利文的完整直譯： 第27.。如此以"佛陀佛陀"之聲等偈頌勸勵禮敬佛陀后，現在以"善逝"等偈頌禮敬佛陀併發愿，說"愿以此福德"等兩首偈頌。這兩首偈頌也應視為富有風格的偈頌。其中第一偈頌中"愿我以此福德於後世成為具敏慧及具念...乃至...具忍耐者"為相連。"我"即"彼我"。意為禮敬佛陀的"我"。"以此福德"即以此禮敬佛陀的福業。"使自作者清凈"故為"福"。pu詞根表示清凈，加ṇya詞綴。這裡"福"指產生禮敬佛陀行為的善思。應知其義為：由於所禮敬者和禮敬者的田地意樂圓滿，能于現法受報，通過給予如所獲得成就因緣的業之助力，阻止能障礙其所生果報相續的壓制斷絕業，並能成就阻止以此為因的如所愿成就障礙的病等災難不生起。"於後世"中"及"字表示不當處連結。應與"具敏慧"等詞連結。"後世"指來世。因為"應被眾生趣向前進"，或"應被眾生以業煩惱力趣向達到"，故稱為"後世"。saṃ和pari字首加aya詞根表示行走，加ṇa詞綴。或因業力"向前趣向前進運轉"故稱為"後世"。saṃ字首加para詞根表示行走，加ṇya詞綴。語言學者認為如"阿難，如是諸善戒次第趣向上"等句中，依咒等類para音表示行走。于彼後世。 "具敏慧"即具細膩智慧。或具能通達細膩微妙義理的智慧。這裡"敏"字表示細膩之義，為非獨立詞根。"思考了知利害"故為"慧"，即智慧。mana詞根表示了知，加i詞綴。具細膩慧智故為"具敏慧"。"具念"即具念。"憶念"故為"念"，sara詞根表示思維。"他有此"故為"具念"。"滿足"即滿足。意為以如所得之物知足。"滿足滿意"故為"滿"。tisa詞根表示滿足，加ta詞綴。sa音變為to等。意為以隨所得知足、隨力知足、隨宜知足三種知足而知足。

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 . 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.

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 . Assathyatthe ī. Paresaṃ yācakānaṃ annādidānavatthuṃ niccaṃ pariccajanakārīti vuttaṃ hoti.

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 –

『『Paññā pasaṭṭhā lokasmiṃ, katā saddhammaṭṭhitiyā;

Paññāya vimatiṃ hantvā, santiṃ pappoti paṇḍito』』ti.

這是巴利文的完整直譯： "巧智"即在各種事務中靈巧或善巧。因為他在善業及其他應作不應作事中不遲鈍而迅速前進故為"巧智"。dakkha詞根表示迅速，加a詞綴。"正見慧"分詞為"正直見慧"。意為具足正直見慧。某些書中讀作"見正慧"。分詞為"見正慧"，義同。"正"以不曲為而存在故為"正"，即正直。uju詞根表示正直，加kvi詞綴。或"不曲而運轉"故為"正"，即不邪。ara詞根表示行走，加ju詞綴。ara變為u。"正見"故為"見"，即智。disa詞根表示見，加ta詞綴。變為raṭṭha等。詞根末尾脫落及變為ī。正直正直見智為見正，依修飾詞後置。"以各種方式了知、以無常等方式覺悟"故為"慧"。pa字首加ñā詞根表示覺悟，加a詞綴。具正見及正慧故為"正見慧者"，即人。"精進不缺"即精進無缺或精進圓滿之義。"作缺乏"故為"缺"。vi字首加kara詞根表示作，加a詞綴。短音。英雄之業為精進。精進不缺乏無缺於他故為"精進不缺者"。懈怠者不能獲得九出世間法，唯精進者能得。因此說愿求"精進不缺"。 "具財"即具足應受用的成就樂。"應受用"故為"財"，即成就。bhuja詞根表示保護受用，加ṇa詞綴。"他有財"故為"具財者"。"能分享"即具分享性或具分享。"以性分享"故為"能分享者"。或"具分享性"故為"能分享者"，或"他以性分享"故為"能分享者"。"他具分享性"故為"能分享者"。這是表示具性義。或"以法分享"故為"分享法者"。或"他具分享法"，或"他具分享中之法"故為"能分享者"。這是表示具法義。他具分享善作。"以善作分享"，或"為分享善作"，或"于分享善作"故為"能分享者"。這是表示具善作義。saṃ和vi字首加bhaja詞根表示分，加ṇa詞綴。ja變為ga。或分享為分享。"我有此"故為"能分享者"。表示有義加ī。意為常施捨食等施物予他人乞求者。 "利慧"即具銳利慧或具磨礪慧。"磨礪"故為"利"，即慧。tija詞根表示磨礪，加kha詞綴。ja變為ka。"他有利慧"故為"利慧者"。表示有義加ṇo。意為具足利慧。因為慧為一切善法最勝及根本因，故發願作"利慧者"。如《彌蘭陀問》中說： "智慧世間贊，為正法久住； 智者除疑惑，即得證寂靜。"

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.

Saparahitacaroti attahitaparahitacaro, attano ca parassa ca atthaṃ paṭipannako cāti attho. Attano ca parassa ca hitaṃ atthaṃ payojanaṃ carati paṭipajjatīti saparahitacaro . 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.

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 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.

這是巴利文的完整直譯： "勇者"即在四眾八眾中的英勇者。意為具勇無畏。"勇敢"故為"勇"。這是表示狀態。sūra詞根表示勇猛或英雄，加a詞綴。或以無懼無怯無畏狀態"勇往"前進運轉故為"勇"。sūra詞根表示行走，加a詞綴。意為如獅子般在眾中具足勇猛。但教法學者未說明"勇"字的詞源。僅說明"勇"即"特殊勇"的義釋。"堅決"中分詞為"堅"和"心"。"堅"為定。"心"為心。意為具一境心。"住立於一所緣"故為"堅"，或"持有一所緣相應諸法"故為"堅"，即定。dhā詞根表示持有，加ta詞綴。"趣向了知所緣"故為"心"，即心。ara詞根表示行走，加ta詞綴。ra變為to。具堅定心故為"堅決"。 "持自他利益"即行自利他利者，意為已行自他之益者。"行趣自他利益義利目的"故為"持自他利益者"。自他利益詞加cara詞根表示行走，加a詞綴。"長壽"即具長壽。或具足長命根。"他有長壽命"故為"長壽者"。意為具足壽命長遠。"無病"即離病或健康。"損壞破壞四肢支節"故為"病"，即疾病。ruja詞根表示破壞，加ṇa詞綴。或"傷害"故為"病"。ruja詞根表示傷害，加ṇa詞綴。"他無病"故為"無病者"，意為愿無九十六種病。"幸運"即具吉祥福慧相者。應知"幸運"字表示吉祥福慧相。如《毗山達羅本生》中說："幸運為吉祥所認"。《帝米耶本生》中說："生下具幸運福德相之子"。這是詞源解釋。"成就"故為"幸運"，意為具足吉祥慧福相。dhana詞根表示成就。因詞根多義故加ṇya詞綴。去ṇa音后，與ya詞綴一起na音變為ña音而成"幸運"，應知此為詞形成立。或"他有財即吉祥慧福相成就"故為"幸運者"。表示有義加ṇya詞綴。 "美"即具美者。這裡美有兩種，依身美和德美。其中身美即色身具可愛美形。德美即具足戒定慧等德及頭陀等行德。這是詞源解釋。"顯示變化者的心所狀態"故為"美"，即身色。"顯示自體"故為"美"，即德。vaṇṇa詞根表示顯示，加a詞綴。這裡兩者皆適合。"他有美"故為"美者"。表示有義加a詞綴。"有名"即具眷屬或有聲譽。這裡名有兩種，依眷屬名和聲譽名。其中"以此眷屬被尊敬供養"故為"名"，即眷屬。yaja詞根表示供養，加a詞綴。ja變為sa。或"主人的眷屬去到達到"故為"名"，即眷屬。yā詞根表示行走，加sa詞綴。"以此被尊敬供養"故為"名"，即稱讚聲。yaja詞根表示天供養攝受作施法，加a詞綴。ja變為sa。或"遍行達到一切"故為"名"，即稱讚聲或讚頌聲。yā詞根表示行走，加sa詞綴。依一音規則"名和名"為"名"。"他有此"故為"有名者"，表示有義加sī詞綴。

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.

『『Sīlasamādhipaññānaṃ , khantippadhānakāraṇaṃ;

Sabbepi kusalā dhammā, khantyāyattāva vaḍḍhare』』ti ca.

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.

Sattavīsatimagāthāvaṇṇanā samattā.

這是巴利文的完整直譯： "具極大力量"即持具極大力者，意為持有極其具足身力智力者。如阿阇世王等能持五象十象之力，如舍利弗長老等能持智力，愿成如是。"有名"即具稱讚聲者。"被稱說其德"故為"名"，即讚頌聲。kitta詞根表示聲音，加i詞綴。"他有稱讚聲"故為"有名者"。表示有義加mantu詞綴。"具忍耐"即具足成就忍耐者。"忍受容忍"故為"忍"。khamu詞根表示忍受，加ta詞綴。"具足成就於此"故為"具忍耐者"。愿如忍辱仙人般具忍耐。因忍辱難行、為一切善法主要、達最勝，故發願作"具忍耐者"。如世尊所說："忍辱為最高苦行"。"無勝於忍辱"。"忍力為力軍"。 "戒定慧諸法，忍辱為主因； 一切諸善法，依忍得增長。" 這裡是簡要義理連線。我彼我，以此福德即以此禮敬佛陀福業，於後世即來世，具敏慧即具細膩智慧，具念即具念，滿足即滿意以如所得之物知足，巧智即在各事中靈巧，正見慧即具正直見慧，精進不缺即精進無缺或精進圓滿，具財即具受用成就樂，能分享即具分享性，利慧即具利慧，勇即具勇無畏，堅決即具定心或一境心，持自他利益即行自利他利者，長壽即具長壽，無病即離病，幸運即具吉祥福慧相，美即具美，有名即具眷屬，具極大力量即持具極大力者，有名即具稱讚聲，具忍耐即具足成就忍耐。 第二十七偈頌註釋完畢。

1. 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 . 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.

『『Yesaṃ atthi saddhā buddhe, dhamme ca saṅgharatane;

Te maṃ ativirocanti, āyunā yasasā siriyā』』ti.

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.

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.

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 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.

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.

這是巴利文的完整直譯： 第28.。如此以"愿以此福德"等偈頌於後世發願后，現在想要于現法中發願，故說"具信具佈施"等偈頌。其中"具信"即具足以信受業等為相的信。"信受"故為"信"，或"以此相應諸法信受"故為"信"。saṃ字首加dhā詞根表示持有，加ta詞綴。此信以信受業等為相，或以確信為相。以凈為味，如凈水寶珠。或以躍入為味，如渡瀑流者。以無濁為現起，或以勝解為現起，以可信事為足處，或以入流支為足處。應視如手、財、種子。因為世尊說此信為："信手大象"，"信為人最勝財"，"信種苦行雨"，"以信度瀑流"，"信系糧食，信為人第二"，"聖弟子以信為前導"，"信財"， "彼有信佛法，及信僧寶者； 勝我更照耀，壽命名聲福。" 及"依信佈施，受持戒，作布薩，生禪，生觀，生道，生神通，生定"，及說"信具足難得"。因此發願作"具信者"。 此信有四種：即傳信、證信、確信、凈信。其中諸正等覺菩薩從發願而來故名傳信。諸聖弟子由通達諦而證得故名證信。說"佛法僧"時不動搖確信故名確信。僅于佛等生起凈信故名凈信。這裡因為是發願處故意指一切信。"他有信"故為"具信者"。表示有義加ṇa詞綴。 "具佈施"即具足成就作為施者因緣的財富成就。或具足成就應施物、受施者、信三支。"被施"故為"施"。這是表示狀態。dā詞根表示施，加a詞綴。"以此被知"故為"支"，即財富。施者之支為施支，具足成就此故為"具佈施者"。或"被施"故為"施"，即施物。施者之支為施支，具足成就此故為"具佈施者"。意為發願以應施物、受施者、信三支具足。如《如是語注》中說："唯在信、應施物、受施者三者現前時方有佈施"。 "持最勝吉祥"即持最上吉祥者。或能持最上吉祥者。這裡"吉祥"是慧福身美成就的同義詞。"被有福者親近"故為"吉祥"，或"親近依止有福者"故為"吉祥"，獲得慧福身美成就。si詞根表示親近，加iro和ī詞綴。最上最勝吉祥為最勝吉祥，持此故為"持最勝吉祥者"，意為能持最勝吉祥者。

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 –

『『Vuttamhi ekadhamme, ye dhammā ekalakkhaṇā keci;

Vuttā bhavanti sabbo, sohāro lakkhaṇo nāmā』』ti.

Lajjatīti 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 –

『『Upakāro ca yo mitto, sukhadukkhe ca yo sakhā;

Atthakkhāyī ca yo mitto, yo ca mittānukampako;

Etepi mitte cattāro, iti viññāya paṇḍito; Sakkaccaṃ

Payirupāseyya, mātā puttaṃva orasa』』nti vutto.

Visuddhimagge ca –

『『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.

Abhiratakusaloti dānādipuññakusaladhammesu abhiramaṇo ca. Kucchitaṃ apāyadvāraṃ salanti saṃvaranti pidahanti sādhavo etenāti kusalaṃ, dānādipuññadhammā. Kupubba saladhātu saṃvaraṇe a. Tesu abhiatirekaṃ ramatīti abhiratakusalo , kitantasamāsoyaṃ. Kusalābhiratoti vattabbe chandānurakkhaṇatthaṃ padavipariyāyena evaṃ vuttanti. Atha vā abhiatirekaṃ ramanaṃ abhirato, kusalesu abhirato yassa meti abhiratakusalo, niccaṃ kusalapuññassa karaṇe abhiratacittasampanno cāti attho.

這是巴利文的完整直譯： "現法中"即于現見的自體中。這裡"現法"稱為現見的自體。因為應被見故為"見"，即自體。"應被見的法、自性屬於此"故稱為"現法"。于彼現法中。"離欲"即于諸欲境離貪者。"染著"為"貪"。ranja詞根表示貪。"他離貪"故為"離欲者"。"具慚"即具惡慚者，或具足以厭惡罪惡為相的慚。或"具慚"即具慚愧者。因以慚字依取相理趣亦應攝取愧。為何？因與善相自性相同。如《導論》中說： "說一法時，凡諸法具一相； 皆已說訖，此名取相理趣。" "慚恥"故為"慚"，即慚。lajja詞根表示慚，有慚屬於他故為"慚者"，意為具足對身惡行等的慚愧。"善友"即具美好友。因為"善"字表示美好，為非獨立詞根。或"引導至善利"故為"善"，即善友。善字加aṇa詞根表示行走，加ṇa詞綴。"愛著"故為"友"，或"被愛著"故為"友"，mida詞根表示愛，加ta詞綴。"他有善友"故為"善友者"。意為愿具足持益善友。這裡意指具足信戒聞舍精進念定慧功德的善友。關於此世尊在《辛伽羅經》中說： "有益者為友，苦樂同伴友， 說義利者友，慈愍友者友； 智者知此四，皆是善知識， 應恭敬親近，如母親子者。" 《清凈道論》中說： "可愛可敬可修習，善言能忍所言者， 能說甚深之談話，不導非處之事者。" 意為因如是善友難得，故發願"愿成就善友"。 "樂善"即樂於佈施等福善法。"惡者以此遮蔽關閉惡趣之門"故為"善"，即佈施等福法。ku字首加sala詞根表示遮蔽，加a詞綴。"于彼等極樂"故為"樂善者"，此為過去分詞複合詞。應說"善樂"而為護韻故如是顛倒語序而說。或"極樂"為"樂"，"他于善中樂"故為"樂善者"，意為具足常作善福之樂心者。

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 sīlavisuddhi sarīraṃ nāmā』』ti ca. 『『Sīlaṃ nāmetaṃ avassayo patiṭṭhā ārammaṇaṃ tāṇaṃ leṇaṃ gati parāyana』』nti ca vuttattā pañcasīlādirakkhoti patthanaṃ karotīti vuttaṃ hoti.

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.

Appakodhoti dussanalakkhaṇadosato virahito ca. So hi kujjhatīti kodhoti vuccati. Dosassetaṃ adhivacanaṃ. Natthi kodho assa meti appakodho.

Kuddho atthaṃ na jānāti, kuddho dhammaṃ na passati;

Andhatamaṃ tadā hoti, yaṃ kodho sahate naranti.

Vuttadesanaṃ manasikaritvā appakodhoti patthanaṃ karotīti vuttaṃ hoti.

這是巴利文的完整直譯： "護持五戒等"即能護持五戒等者。這裡"等"字包括在家人的八支布薩戒、沙彌的十戒、比丘的四遍凈戒。"五戒為首"故為"五戒等"，"護持能護持此"故為"護持五戒等者"。意為能以在家人常戒方式護持五戒，若有精進能力則以布薩支方式護持八戒十戒使之無缺無破無斑無雜，以沙彌戒方式能護持十戒，以比丘戒方式能護持四遍凈戒。因為世尊說："諸比丘，因戒失壞故，諸眾生身壞命終後生于惡趣、苦趣、墮處、地獄。"及"諸比丘，因戒具足故，諸眾生身壞命終後生于善趣天界。"及"具戒者獲得大財聚，善名聲廣揚，無畏近四眾，命終不迷亂，身壞命終後生于善趣天界。"因註釋書中說："無裝飾如戒裝飾，無花如戒花，無香如戒香。"及"依戒具足而得三明。"及"初應凈戒。"及"眾生以戒清凈。"及"戒為教法之始。"及"於七清凈中戒清凈如身。"及"此戒名為依怙、立足、所緣、救護、庇護、歸趣、究竟。"故說發願作"護持五戒等者"。 "少欲"即無慾者，意為於色等欲境不欲求。這裡"少"字表示無。如"少蚊虻風日"等。"欲求"故為"欲"，或"欲求色等欲境"故為"欲"，即欲愛。isu詞根表示欲求喜好，加a詞綴。詞根末變為ccha。"他無慾"故為"少欲者"，意為於色等欲不欲求者。少欲有四種：即資具少欲、學問少欲、頭陀少欲、證悟少欲。其中於四資具少欲為資具少欲。若他多施資具而受少，少施而受更少或不受，不取盡者，此名資具少欲。若通三藏而不欲令人知多聞，此名學問少欲。受持頭陀行而不令他知頭陀行持守，此名頭陀少欲。若為預流等而不欲令人知預流等身份，此名證得少欲。意為愿我具足此等少欲功德。 "寡嗔"即離具嗔恚相的瞋者。因為他"嗔恚"故稱為"嗔"。這是瞋的別名。"他無嗔"故為"寡嗔者"。 "嗔者不知義，嗔者不見法； 彼時成盲暗，嗔覆蓋人時。" 憶念此說法故發願作"寡嗔者"。

Ativujuhadayoti 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.

Iddhimāti iddhiyā samannāgato ca, iddhisaddassa vacanattho heṭṭhā vuttoyeva. Iddhi assa me atthīti iddhimā. Assathyatthe mantupaccayo. Mānussikāle manussiddhiyā devuppattikāle deviddhiyā samaṇuppattikāle samaṇiddhiyā ca sampuṇṇeyyanti attho.

Appameyyoti appametabbehi sīlādiguṇehi sampanno ca. Pametabboti pameyyo. Papubbamādhātu pamāṇe ṇya. Na pameyyo appameyyo, appameyyo sīlādiguṇo me assa atthīti appameyyo. Assathyatthe ṇa. Appameyyehi sīlādiguṇehi ca bhogasampattīhi ca sampajjāmīti patthanaṃ karotīti vuttaṃ hoti.

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.

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 –

Subhāsitaṃ uttamamāhu santo,

Dhammaṃ bhaṇe nādhammaṃ taṃ dutiyaṃ;

Piyaṃ bhaṇe nāppiyaṃ taṃ tatiyaṃ,

Saccaṃ bhaṇe nālikaṃ taṃ catutthanti.

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.

這是巴利文的完整直譯： "極正直心"即具足極其正直心者。"以不曲行進運轉"故為"正"，即正直。ara詞根表示行走，加ju詞綴。ara變為u。"取所緣"故為"心"，即心。hara詞根表示取，加aya詞綴。ra變為da。或"取所緣而行進運轉"故為"心"，即心。hara字加aya詞根表示行走，加a詞綴。"正且心"故為"正心"。"他有極其正心"故為"極正直心者"。意為愿離牛尿曲、月弧曲、犁端曲三種曲而具足極其正直心。其中作惡而說"我不作"者，由退縮故名牛尿曲。作惡而說"我怕惡"者，由多曲故名月弧曲。作惡而說"誰不怕惡"者，由稍曲故名犁端曲。或三業門不凈者為牛尿曲，任二不凈者為月弧曲，任一不凈者為犁端曲，應知。 "具神通"即具足神通者。"神通"字義如前已說。"他有神通"故為"具神通者"。表示有義加mantu詞綴。意為愿於人時具足人神通、天時具足天神通、沙門時具足沙門神通。 "無量"即具足不可量度的戒等功德者。"可量度"故為"可量"。pa字首加mā詞根表示量度，加ṇya詞綴。"不可量"故為"無量"，"他有不可量的戒等功德"故為"無量者"。表示有義加ṇa詞綴。意為發願具足不可量的戒等功德和財富成就。 "應贊"即以戒等功德堪受佛等善士讚歎者。"被贊被稱讚"故為"贊"。這是表示狀態。pa字首加saṃsa詞根表示稱讚，"堪受此"故為"應贊者"。表示應受加ṇa詞綴。意為愿具足佛等善士應讚歎的施戒等功德。 "愛語"即以義文甜美具足佛等善士應愛語者。"被愛"故為"愛"，即語。pī詞根表示滿足喜愛，加ima詞綴。"應說"故為"語"。vaca詞根表示明言于語，加ṇa詞綴。"他有愛語"故為"愛語者"。意為具足佛等善士所愛的四支具足語。善士的語具足四支：即善說語、法語、愛語、實語。如《相應部·有偈品》中說： "善士說善語為上， 說法非非法是二， 說愛非不愛是三， 說實非虛偽是四。" 這裡是如是連線。善士即善人說善語為最上善說語，應說法不應說非法，說此語為第二，應說愛語不應說不愛語，說此語為第三，應說實語不應說虛語，說此語為第四。

Sujanaguṇavidūti 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.

Māmakoti buddhādisajjanānaṃ māmako ca. Mamāyatīti māmako. Mamadhātu mānane peme vā ṇvu. Tassa ako. Buddhādiratanattayañca saddhammañca mānanto ca bhaveyyanti attho. Soti so ahaṃ. Bhaveyyanti bhavāmīti.

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 buddhādisappurisehi pemitabbavācāya sampanno ca, sujanaguṇavidū buddhādisappurisānaṃ sīlādiguṇaṃ vijānako ca, māmako buddhādisajjanānaṃ māmako ca, buddhādiratanattayañca saddhammañca mānanto ca vā, bhaveyyaṃ bhavāmīti.

Aṭṭhavīsatimagāthāvaṇṇanā samattā.

29.

Itthaṃ asaṅkhaye nātha, guṇe lakkhaṇadīpite;

Gāthāsu sūcakāsveka, gāthampi sarate budho.

30.

Caturāpāyamutto so, sādhakatthadvayassa ca;

Hatūpaddavajālo ca, lābhī hitasukhassa ca.

31.

Adhipo naradevānaṃ, catudīpissaropi vā;

Bhaveyya antime dehe, tamaññaṃ setachattakaṃ.

32.

Bhāvanāyānamāruyha, samamessati subbato;

Imasmiṃ attabhāvepi, arogo dīghajīviko.

33.

Pūjito sabbalokehi, bhāvanābhiratīmano;

Janappiyo manāpo ca, kā kathākhiladhāraṇe.

這是巴利文的完整直譯： "知善人功德"即了知佛等善士的戒等功德者。"善好的人"為"善人"。"顯示具足戒等功德的人"故為"功德"，即戒等功德。guṇa詞根表示顯示，加a詞綴。善人即佛等善士的功德為善人功德，"知解此"故為"知善人功德者"。善人功德字加vida詞根表示知，加ū詞綴。意為愿能知佛等善士的戒定慧等功德。 "敬愛者"即佛等善士的敬愛者。"敬愛"故為"敬愛者"。mama詞根表示尊敬或愛，加ṇvu詞綴。變為ako。意為愿尊敬佛等三寶和正法。"彼"即彼我。"愿成"即我成。 這裡是簡要義理連線。彼我于現法即現見的自體中，愿成具信即具足信者，具佈施支即具足成就作為施者因緣的財富成就者，或具足應施物、受施者、信三支者，持最勝吉祥即持最上吉祥者，或能持最上吉祥者，離欲即于諸欲境離貪者，具慚即具惡慚者，或具足以厭惡罪惡為相的慚者，或具足慚愧者，善友即具美好友者，樂善即樂於佈施等福善法者，護持五戒等即能護持五戒等者，少欲即無慾者，或於色等欲境不欲求者，寡嗔即離具嗔恚相的瞋者，極正直心即具足極其正直心者，具神通即具足神通者，無量即具足不可量度的戒等功德者，應贊即以戒等功德堪受佛等善士讚歎者，愛語即以義文甜美具足佛等善士應愛語者，知善人功德即了知佛等善士的戒等功德者，敬愛者即佛等善士的敬愛者，或尊敬佛等三寶和正法者。 第二十八偈頌註釋完畢。 第29 如是無量主德，偈中所顯相； 明智人憶持，乃至一偈頌。 第30 彼離四惡趣，成就二義利； 除滅諸災難，獲得利與樂。 第31 天人之君主，或四洲之王； 最後一生中，得彼白傘蓋。 第32 乘修習之乘，具戒者寂靜； 於此一生中，無病得長壽。 第33 一切世間敬，喜樂於修習； 人所愛樂意，何況總持力。

1. 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.

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 . 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 –

『『Buddhopi buddhassa bhaṇeyya vaṇṇaṃ,

Kappampi ce aññamabhāsamāno;

Khīyetha kappo ciradīghamantare,

Vaṇṇo na khīyetha tathāgatassā』』ti ca.

『『Sakkā samudde udakaṃ, pametuṃ āḷhakena vā;

Natveva tava sabbaññu, ñāṇaṃ sakkā pametave』』ti ca.

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 hi atthānatthaṃ budhati jānātītibudhoti vuccati. Sarateti sarati. Chandānurakkhaṇatthañhi parassapadativibhattiyā attanopadatevibhattādeso.

這是巴利文的完整直譯： 第29.。以"如是此福德"等兩偈發願后，現在為顯示禮敬佛陀的果報功德而說"如是"等五偈。但這些並非根本阿阇黎所說，應知是後來熱心的智者所加入的五偈。應知這些偈頌是正規韻律偈。 在這些偈頌中，第一偈的連線是：於此不可數、以相表明的世尊功德中，在顯示的諸偈中，智者憶持一偈。"如是"即以"善逝"等所說的方式。"不可數"即不能計數"佛功德如是"。"被計數"故為"數"。或"被計算"故為"數"。sakhi詞根表示計數，加ya詞綴。或"不能計數"故為"不可數"。意為即使一佛也不能在無數百千俱胝年中完全計數"佛功德如是，佛功德如是"，何況其他。如《譬喻》中說： "佛若贊佛德，歷劫不他言； 劫盡長遠際，如來德不盡。" 及"可以升斗量，大海中之水； 不能量一切，知者汝智慧。" 及《相應部·大品注》中說："諸佛無量，即使諸佛也不能完全說其讚歎，何況其他眾生。""以相表明"即以征相方式應顯示。這裡可得主要方式和譬喻方式。"世尊功德"即佛陀的戒定慧等功德。此詞的詞義已如前說。"顯示......一偈"即"于顯示......一偈"的詞分析。"顯示"即顯明。"諸偈"即以"善逝"等所說的二十六禮敬偈。這是分別的處格。"被詩人歌誦誦說"故為"偈"，即特殊韻文。ge詞根表示聲，加tha詞綴。ge詞根變為gā。或"智"稱為"ga"。"此中安立"故為"偈"。ga字加thā詞根表示止住。"智"稱為"ga"，"被詩人結合安立"故為"偈"。"一偈"即一韻文。這裡"pi"字表示貶義。由此暗示何況憶持佛德的多偈。"智者"即智慧者。因為他"了知義非義"故稱為"智者"。"憶持"即憶持。為護韻故以主動語尾替代中間語尾。

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.

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 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.

31-

這是巴利文的完整直譯： 第30.。"彼"即彼智者"應成"的連線。"離四惡趣"即離開稱為地獄、畜生、餓鬼、阿修羅界的四惡趣者。"多分離開福德"故為"惡趣"。或"離開安樂"故為"惡趣"。這是不變複合詞。或"以此三種成就行進運轉"故為"趣"，即福德。aya詞根表示行走，加a詞綴。或"從福德行進運轉"，或"應被作福者運轉"故為"趣"，即樂。"離此"故為"惡趣"。"四惡趣"為"四惡趣"，"離開彼等"故為"離四惡趣者"。"成就二義利"即"成就者"和"二義利"的詞分析。"二義利"即稱為現法和來世的二義利。這裡"和"字連線不當處。但此"成就者"等詞是相應的。"成就者"即成辦者。因為他"成辦完成"故稱為"成就者"。 "除滅諸災難"即除去稱為災難之網者。"被殺害除去"故為"除"。hana詞根表示害，加ta詞綴。"靠近而害"故為"災難"，即生怖等十六災難。upa字首加du詞根表示害。災難有十六種：即生怖、老怖、病怖、死怖、王怖、賊怖、火怖、水怖、波怖、鱷怖、漩渦怖、鯊怖、自責怖、他責怖、刑罰怖、惡趣怖。"以此害魚"故為"網"，即魚網。"如網"故為"網"，即災難。依實義則"以此害眾生"故為"網"，即災難。jala詞根表示害，加ṇa詞綴。"彼除去稱為災難之網"故為"除滅災難網者"。意為應以禮敬佛的思除去稱為災難之網。"獲得利樂"即獲得利和樂者。"獲得"為"得"，"他有此"故為"獲得者"。"增長"故為"利"，即義利。"使樂"故為"樂"，意為使生此者成為快樂。或"善破苦"故為"樂"。su字首加khanu詞根表示決定，加kvi詞綴。利和樂為利樂，意為應成為獲得此者。 第31.。;

1. 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.

Aparagoyānoti 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.

這是巴利文的完整直譯： 第32.。連線為"應成為人天之主及四洲之主"。"人天"即人與天為人天，彼等的。這是作格的第六格語。"主"即統治者。因為他"保護自主"或"以法勝伏而保護"故稱為"主"。adhi字首加pā詞根表示護，加a詞綴。意為應成為人的主即人王和天的主即天王。"或四洲之主"中，"pi"字為強調語助詞。由此暗示何況一洲之主身份和部分之主身份。"或"字僅為填詞。"四洲之主"即應成為東勝身洲、西牛貨洲、南贍部洲、北俱盧洲四洲的主即轉輪王。其中"東勝身"即于須彌山東方為"東"，"以慧勤勉於此"故為"勝身"，vida字加īha詞根表示勤，加ṇa詞綴。即"勝身"。因相對此洲在須彌山東方位故"東且勝身"為"東勝身"，即東洲。 "西牛貨"即生於須彌山西即後方為"西"。"以牛行走於此"故為"牛貨"。go字加yā詞根表示行，加yu詞綴。因在須彌山西方位故"西且牛貨"為"西牛貨"，即西洲。"贍部洲"即"生"故為"贍部"，高一百由旬的樹。jana詞根表示生，加ū詞綴。na變為ma。加b音。"光耀於水中"故為"洲"，或"正法於此光耀"故為"洲"。dīpa詞根表示光，加a詞綴。或將此分析為"dvi-āpo"，作"水兩分流於此"義的依主釋複合詞亦可。以贍部樹標識或知名的洲為"贍部洲"，即南洲。"北俱盧"即生於須彌山北方為"北"。由法性成就的五戒威力，"於此大樂"故為"俱盧"。這是持業釋複合詞。"惡"稱為"ku"。或"於此遮止彼"故為"俱盧"。ku字首加rudhi詞根表示障，加kvi詞綴。詞根末消失。因在須彌山北方位故"北且俱盧"為"北俱盧"，北洲。得四洲之主即轉輪王。

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 . 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.

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.

Idāni diṭṭhadhammikatthaṃ dassento imasmiṃ attabhāvepītiādimāha. Tattha imasmiṃ attabhāvepi arogo ca dīghāyuko ca sabbalokehi pūjito ca bhāvanābhi ratimano 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.

這是巴利文的完整直譯： 如是顯示世間利益后，現在為顯示出世間利益而說"最後身體"等至"具戒者"。連線為"最後身體中具戒者乘修習之乘持彼白傘蓋將至寂靜"。其中我們將依義理次第解釋。"最後"即終末或后。"生於終"故為"最後"，即最後身。于彼中。"身"即身體。"積集增長"故為"身"，即身體。diha詞根表示積集，加ṇa詞綴。或"以此積集福非福"故為"身"，意為生於最後有或成為善根種姓者的身體。"具戒"即善好修行者。"他有善好修行"故為"具戒者"。va音變為ba。"乘修習之乘"即"乘修習之乘"的詞分析。意為乘上稱為觀修習之乘。"應修習增長"故為"修習"，即三界有為所緣。或"增長彼所緣"故為"修習"，即觀慧。bhū詞根表示有或增長，加yu詞綴。此依止觀修習有二種。其中這裡由"彼白傘蓋"等詞決定意為觀修習。"以此到達涅槃"故為"乘"，即無常等觀智。yā詞根表示行，加yu詞綴。稱為修習的乘為修習乘，或修習且彼為乘故為修習乘。 "乘上"即乘上。意為如乘普通乘般乘上無常苦無我乘。因為無有不依無常等相而得道果涅槃者。故說"乘修習之乘"。"智"即阿羅漢果。因為不超過初道所見界限而了悟四諦法，故稱為"智"。ā字首加ñā詞根表示覺知，加kvi詞綴。ā音表示界限。"白傘蓋"即白色遮蓋。"服侍"故為"白"，即白色。si詞根表示服侍，加ta詞綴。"覆蓋煩惱熱"故為"傘"。chada詞根表示遮護，加ta詞綴。彼即為"小傘"。"白且彼為小傘"故為"白傘蓋"。得阿羅漢果之傘。連線為"成為持稱為阿羅漢果的白傘蓋者"。"寂靜"即涅槃。因為"於此一切輪迴苦寂靜、止息、滅盡"故稱為"寂靜"。"將至"即將到達。 現在為顯示現法利益而說"於此一生中"等。其中連線為"於此一生中應成為無病者和長壽者和為一切世間所敬者和樂於修習心者和眾人所愛者和可意者"。"一生中"這裡"pi"字表示結合。由此結合來世利益。"以此有自我稱謂和認知"故為"一生"，這是五蘊的別名。"無病"即離一切病者。因為"他無病"故稱為"無病者"。"長壽"即長壽者。因為"他有長壽命"故稱為"長壽者"。

33.Sabbalokehīti sabbadevamanussehi. Pūjitoti pūjitabbo ca. Bhāvanābhiratimanoti samathavipassanā saṅkhātāya bhāvanāya abhiramaṇacitto ca. Janappiyoti sabbajanehi piyāyitabbo ca. Manāpoti sabbasattānaṃ cittavaḍḍhanako ca bhaveyyāti sambandho.

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.

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 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.

Pañcakagāthāvaṇṇanā samattā.

Iti porāṇācariyehi vanditassa namakkārassa saddatthanayehi chandālaṅkāranayehi ca saṇhasukhumasududdasa gambhīrassa buddhassa duppaṭividhaguṇaparidīpakassa sappurisānaṃ cittapasannajanakassa sāṭṭhakathe piṭakattaye asaṃhira visāradañāṇacārinā sāsanasodhakena bhaddantareva tattheravarena racitā buddhaguṇappadīpikanāmikā vaṇṇanā.

這是巴利文的完整直譯： 第33.。"一切世間"即一切天人。"所敬"即應受敬者。"樂於修習心"即以稱為止觀的修習為樂心者。"眾人所愛"即應為一切人所愛者。連線為"應成為增長一切眾生心者"。 如是顯示於二十六禮敬偈中憶念佛功德僅一偈的果報功德后，現在為顯示持誦一切偈禮敬佛的諸多果報功德而說"何況總持"。其中"何況總持"即"何況無缺持"的詞分析。意為何必說持誦一切禮敬佛偈。 這裡"無缺"字表示一切，是非正規詞根派生詞。或"滅盡"為"缺"。khi詞根表示盡，加la詞綴。或"取盡"故為"缺"，即少。khaya字加lā詞根表示取，加a詞綴。"非缺"為"無缺"，即一切偈。"被持"為"持"，"無缺即一切偈的持"為"無缺持"，于彼中。持誦二十六禮敬佛偈中一偈得如上所說果報功德，何況持誦一切禮敬佛偈日日禮敬佛，此為義。由此五偈知如上所說果報功德，有信正見善男子應持誦一切禮敬佛偈，于晝夜、上午、晚上、初夜、后夜常恒無間禮敬佛，顯示此勸勉。 五偈註釋完畢。 此是古阿阇黎們以詞義方法和韻文裝飾方法，對於已禮敬的致敬，對於細密微妙極難見深奧的佛陀，對於難通達功德顯示的，對於生善士心凈的，對於有義釋三藏中不退轉無畏智行者，對於教法清凈者，由具戒長老上人所造的名為《佛功德燈》的註釋。

Nigamana

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 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.

Ettāvatā ca –

Sampatte cakkavasse sā, dvisahasse catūsate;

Navādhikāsitīyā ca, sakkarāje ca sampatte.

Sattatisatasahassa, vasse phussamāsasseva;

Kālapakkhasattame ca, buddhadine suniṭṭhitā; Sāmañña.

Esā ca saṅkharontena, yaṃ puññaṃ pasutaṃ mayā;

Aññampi tena puññena, patvā sambodhimuttamaṃ.

Saṃsārato bahū satte, tārayitvā taṇhakkhayaṃ;

Nibbānaṃ sacchikāreyyaṃ, maggañāṇuttarena ca.

Sadā rakkhantu rājāno, dhammeneva pajaṃ imaṃ;

Sabbe sattā sukhī hontu, jotentu jinasāsanaṃ.

Mrammaraṭṭhe manussā ca, sabbadā nirupaddavā;

Niccaṃ kalyāṇasaṅkappā, pappontu amataṃ padanti.

這是巴利文的完整直譯： 結語 此由具有吉祥勝利無量榮耀智者、三界日主大法王中王等印記名號，令三藏巴利文刻石，以第五結集而成的三大法王所集聚的珍寶，成為王城，雜居諸種姓，為具福德及持戒定慧比丘所居住，如日月般光耀佛法僧三寶的滿德城(緬甸曼德勒)如是稱揚的大寺處所住，具足優婆塞功德者名某優婆塞及其護持者名某優婆婆夷，為證悟涅槃之義而同心造立，因塗金而名為金寺的二層大精舍中，為從八方來求學的比丘日日不斷教授有義釋三藏，于有義釋三藏中具不退轉無畏智行，在滿德城為教法利益法師眾之上首，獲得勒瓦智者幢教統大法王師及最上大智者等印記，為根本十二教派大眾之上首大導師，以教法清凈大導師聞名的清凈教法大長老上人，依古人于諸處聖典中世尊所說顯示佛功德的佛功德語讚歎禮敬，以義文和韻文裝飾方法，對於如持大地的水聚般深奧，如為山所覆藏物般極難見，如百分裂毛之端般極其細密，凡夫智難通達功德顯示的致敬，《佛功德燈》名義釋，依諸義釋復注中所來註釋方法，為增長慧巧和教法興盛而作。 至此： 二千四百屆，輪年已來臨； 八十有九載，錫紀亦已至。 七百七萬年，正值布薩月； 黑分第七日，佛日善圓成。 我造此整合，所生諸福德； 以此福德力，證得最上覺。 度脫諸眾生，出離輪迴苦； 以最上道智，證悟于涅槃。 愿諸王以法，常護此人民； 愿眾生安樂，光顯勝者教。 緬甸諸人民，常離諸災患； 恒思善良事，愿證不死道。

Buddhaguṇappadīpikanāmikā

Namakkāraṭīkā samattā.

這是巴利文的完整直譯： 《佛功德燈》名 禮敬復注完畢。