B040802Sīmavisodhanīpāṭha（界凈化文）c3.5s

Namo tassa bhagavato arahato sammāsambuddhassa.

Sīmavisodhanī

Varadaṃ varadaṃ aggaṃ, diccaṃ diccaṃva vanajaṃ;

Bodhakaṃ bodhakaṃ pāṇaṃ, deva』devaṃ namāma』haṃ.

Santaṃ santaṃ sadā vaṭṭaṃ, pajaṃ』bhave sutaṃ;

Nibbudaṃ nibbudaṃ tāraṃ, dhammavaraṃ namāma』haṃ.

Sutaṃ sutaṃ bhavane yaṃ, natanaṃ natanā』rahaṃ;

Narā』narā sadā』kaṃsu, saṅghavaraṃ namāma』haṃ.

Icceva』maccantanatassaneyyaṃ, natayyamāno ratanattayaṃ yaṃ;

Puññābhivaḍḍhiṃ mahagghaṃ alatthaṃ, tassānubhāvena hatantarāyo.

Vinaye sati ṭhite yaṃ, sāsanaṃ saṇṭhitaṃ bhave;

Vinaye sati naṭṭhe yaṃ, vinaṭṭhaṃ sāsanaṃ bhave.

Tasmā dittaṃ mame』dāni, jotayitvāna sāsane;

Bhinditvā dveḷhakaṃ vādaṃ, ekībhāvaṃ karoma』haṃ.

Attukkaṃsana-bhāvañca, paravambhanakampica;

Tesu cittaṃ apesetvā, sāsanassa suvuḍḍhiyā.

Yadi me īdisaṃ cittaṃ, bhaveyyuṃ pāpasaṅkappā;

Paccissaṃ niraye bhayaṃ, hīna』jjhāsayakāraṇā.

Sāsanassa sulabhaṃ』va patthayanto satā』cāro;

Saṃsandissamahaṃ dāni, ciraṃ saddhamma』suddhiyā.

Sudullabhaṃ labhitvāna, pabbajjaṃ jinasāsane;

Sambuddhassa varaṃ vādaṃ, katvā dveḷhaka』mekikaṃ.

Sīmavisodhaniṃ nāma, nānāganthasamāhaṭaṃ;

Karissaṃ me nisāmentu, sādhavo kavipuṅgavā.

Pāḷiṃ aṭṭhakathañceva, mātikaṃ padabhājaniṃ;

Ogāhetvāna taṃ sabbaṃ, punappunaṃ asesato.

Attanomatiganthesu, ṭīkāgaṇṭhipadesuca;

Vinicchayavimatīsu, mātikā』ṭṭhakathāsupi.

Sabbaṃ asesakaṃ katvā, saṃsanditvāna ekato;

Pavattā vaṇṇanā esā, tosayantī vicakkhaṇeti.

Buddhuppādo hi dullabho, tato pabbajjā ca upasampadā ca, vuttañhetaṃ

Buddho ca dullabho loke, saddhammasavanampi ca;

Saṅgho ca dullabho loke, sappūrisā』tidullabhā.

Dullabhañca manussattaṃ, buddhuppādo ca dullabho;

Dullabhā khaṇasampatti, saddhammo paramadullabho』ti.

我來為您完整翻譯這段巴利文： 禮敬世尊、阿羅漢、正等正覺者。 界場清凈論 如同蓮花般永恒燦爛，我禮敬最勝施予者； 如同明燈般覺悟眾生，我禮敬天中之天尊。 永遠寂靜輪迴之苦惱，善聞眾生所居之處； 解脫煩惱度化眾生，我禮敬殊勝正法藏。 世間善聞值得敬禮，凡聖眾生常行禮敬； 我今恭敬頂禮僧伽，最勝聖眾三寶尊。 如是恭敬無上三寶，獲得廣大福德之力； 以此功德消除障礙，增長善業成就道果。 若戒律住世正法住，若戒律滅正法滅； 是故我今發大光明，照耀佛陀正法藏。 斷除二分對立言論，令諸見解歸於一致； 既不自讚亦不毀他，為使正法得以增長。 若我心中懷此意念，惡念邪思將會生起； 必墮地獄受諸苦報，皆因下劣意樂所致。 為求正法易於獲得，持守戒行勤修善業； 我今和合正法清凈，令其長久住世利生。 得遇難得佛教出家，隨順如來殊勝教法； 消除對立歸於一致，宣說正法利益群生。 我今撰述界場清凈，彙集諸多典籍要義； 愿諸智者善加聽聞，成就最勝詩人智慧。 深入研究巴利聖典，註疏義釋與諸論典； 法義分別與戒律藏，反覆思維無有遺漏。 自論著作與諸註釋，疑難解答與法義處； 攝頌註疏等諸典籍，悉皆融會而為一體。 如是闡釋無所遺漏，貫通融合成此論著； 愿此著作令諸智者，心生歡喜得大利益。 佛陀出世實為難得，出家受戒更為稀有，故經中說： 佛陀出世甚難得，聽聞正法亦難得； 僧伽難遇於世間，善知識更最難得。 人身難得最珍貴，佛陀出世最難逢； 時節因緣難具足，正法難聞最稀有。

1. Upasampadākaṇḍo

Imasmiñhi ṭhāne ṭhatvā buddhaguṇapaṭisaṃyuttāya kathāya vuccamānāya sādhūnaṃ cittasampahaṃsanañceva, imasseva pakaraṇassa anummattavacanabhāvo ca bhaveyya, anummattavacanatte ca siddhe sotabbaṃ maññissanti, tasmā buddhaguṇaṃ vaṇṇayissāma. Amhākaṃ kira bhagavā brahmadevabuddhamādiṃ katvā yāva porāṇasakyagotamā manopaṇidhivasena, kaṭṭhavāhanajātakaṃādiṃkatvā yāva majjhimadīpaṅkarā vācaṅgavasena majjhimadīpaṅkarapādamūlato paṭṭhāya kāyavācaṅgavasena sabbaṃ sampiṇḍetvā yāva vessantarattabhāvā vīsati asaṅkhyeyyāni pāramiyo pūrentassa sabbaññutaññāṇatthāya yeva alaṅkataṃ sīsaṃ chinditvā dentassa sabbaññubodhisattassa sīsaṃ jambudīpavāsīnaṃ uddhanatopi bahutaraṃ, añjitanayanaṃ uppāṭetvā dentassa nayanaṃ ajaṭākāse gaganatale tārāgaṇatopi bahutaraṃ, hadayamaṃsaṃ vā dakkhiṇabāhuṃ vā chinditvā dentassa maṃsaṃ chanahuta aṭṭhasa hassādhikasatasahassapamāṇasinerurājatopi bahutaraṃ, lohitaṃ uppāṭetvā dentassa ruhiraṃ catūsu mahāsamuddesu udakatopi bahutaraṃ, maddīsadise ca bhariye jālīkaṇhājinasadise ca putte paresaṃ dāsatthāya dentassa gaṇanapathaṃ vītivattā. Evaṃ pāramiyo pūrentasseva.

Cintitaṃ sattasaṅkhyeyyaṃ, navasaṅkhyeyya』vācakaṃ;

Kāyavācā catukhyātaṃ, buddhattaṃ samupāgamīti.

Jātattakīsotattakiyā vuttanayena asūro hutvā buddhattaṃ cintentasseva sattaasaṅkhyeyyāni vītivattāni. Atisūro ahutvā vācāmattameva nava asaṅkhyeyyāni vītivattāni. Atisūro hutvā kāyaṅgavācaṅgavasena pūrentassa cattāri asaṅkhyeyyāni vītivattāni. Imāni cattāri asaṅkhyeyyāni dīpaṅkarapādamūlato paṭṭhāya veditabbāni. Satasahassakappamatthake pana ajjhattapāramī pūritāti veditabbā. Vessantarattabhāvena ca sattakamahādānaṃ datvā sattakkhattuṃ pathaviṃ kampetvā vaṅkapabbataṃ gantvā nayanasadise dve putte brāhmaṇassa dāsatthāya datvā dutiyadivase brāhmaṇavaṇṇena āgatassa sakkassa devarañño attasamaṃ maddiṃ nāma bhariyaṃ datvā tasmiṃ bhave aparimeyyāni puññāni katvā tato tusitapuraṃ gantvā tattha yāvatāyukaṃ ṭhatvā dasahi cakkavāḷasahassehi āgantvā devatāvisesehi.

Kālo deva mahāvīra, uppajja mātukucchiyaṃ;

Sadevakaṃ tārayanto, bujjhassu amataṃ padanti.

我來為您翻譯這段巴利文： 1. 具足戒品 立於此處，當論說與佛陀功德相應之語時，能令善人心生歡喜，並使此論著成為智慧之言。若成就智慧之言，則人們會認為值得聽聞，因此我們要讚歎佛陀功德。據說我們的世尊，從梵天佛開始直至古代釋迦族瞿曇，以意願力；從擔柴本生開始直至中分燃燈佛，以語言力；從中分燃燈佛足下開始，以身語力，總攝一切直至毗濕安達羅（韋山達羅）之身，在二十阿僧祇劫中圓滿諸波羅蜜。為求一切智智，割捨裝飾的頭顱佈施，菩薩所施頭顱比閻浮提（印度次大陸）居民用過的鍋灶還要多；挖出涂香的眼睛佈施，所施眼睛比無雲晴空中的群星還要多；割下心肉或右臂佈施，所施肉比六萬八千一十萬由旬高的須彌山王還要多；抽出血液佈施，所施血比四大海洋的水還要多；將如末底（摩訶帝）般的妻子、如耶利、甘哈吉那般的兒女佈施給他人為奴，其數量已超越計算之境。如是圓滿諸波羅蜜。 以意念七阿僧祇，以語言九阿僧祇； 身語力行四阿僧祇，最終證得佛陀果。 據本生經所說，不甚精進而僅以意念求證佛果者，經歷七阿僧祇劫；不甚精進而僅以語言力者，經歷九阿僧祇劫；極其精進而以身語二力圓滿者，經歷四阿僧祇劫。此四阿僧祇劫應從燃燈佛足下開始計算。於十萬劫之前，應知內在波羅蜜已圓滿。以毗濕安達羅之身，作七次大布施，七次震動大地，前往曲山，將如眼睛般的兩個兒女施與婆羅門為奴，次日以婆羅門相現身的帝釋天王，將如己身般的末底妻子佈施，于彼世造作無量功德，之後往生兜率天宮，于彼壽盡，受到萬個輪圍世界天眾勸請： 大雄時至今已到，請降誕于母胎中； 度脫含天世間眾，證悟無死甘露境。

Yāciyamāno kālaṃ dīpañca desañca kulaṃ mātaramevacāti imāni pañca mahāvilokanāni viloketvā tusitapurato cavitvā mahāsammatavaṃsajassa okkākarañño puttānaṃ kusalambhedabhayena bhaginīhiyeva saddhiṃ āvāhakaraṇaṃ sutvā sakyā vata bho rājakumārāti okkākamahārājena vuttavacanaṃ pavattanimittaṃ katvā sakyāti laddhanāmānaṃ rājūnamabbhantare pavattassa suddhodanamahārājassa jeṭṭhamahesiyā sirimahāmāyāya kucchimhi nibbattitvā dasamāsaccayena devadahanagarassa kapilavatthussa ca majjhe lumbinīvane mātukucchito nikkhamitvā jātakkhaṇeyeva uttarābhimukhaṃ sattapadavītihārena gantvā achambhivācaṃ nicchāretvā pitaraṃ vandāpetvā anukkamena soḷasavassuddesikakāle rajjasiriṃ anubhavitvā rāhulabhaddassa jātadivase nikkhamitvā chabbassāni dukkaracariyaṃ caritvā vesākhapuṇṇamadivase anuttaraṃ sammāsambodhiṃ abhisambujjhitvā pañcacattālīsa vassāni devamanussānaṃ ratanadāmaṃ ganthento viya dhammaratanavassaṃ vassāpetvā yāva subhaddaparibbājakavinayanā katabuddhakicce kusinārāyaupavaṭṭane mallānaṃ sālavane vesākhapuṇṇamadivase paccūsasamaye anupādisesāya nibbānadhātuyā parinibbute bhagavatilokanāthe subhaddena vuḍḍhapabbajitena 『『alaṃ āvuso mā socittha mā paridevittha, sumuttā mayaṃ tena mahāsamaṇena, upaddutā ca homa』idaṃ vo kappati idaṃ vo na kappatī』ti. Idāni pana mayaṃ yaṃ icchissāma taṃ karissāma, yaṃ na icchissāma na taṃ karissāmā』』ti vuttavacanaṃ sallakkhetvā gaṇapāmokkhānaṃ sattannaṃ bhikkhusatasahassānaṃ saṅghatthero āyasmā mahākassapo dhammasaṅgītiṃ katvā parisuddhe dhammavinaye tato aparabhāge vassasatassa accayena vesāliyā vajjiputtakā dasavatthūni dassetvā sāsanavipattiṃ karonte disvā āyasmatā yasattherena kākaṇḍakaputtena samussāhiyamāno dutiyasaṅgītiṃ katvā tato aparabhāge tathāgatassa parinibbānato dvinnaṃ vassasatānaṃ upari aṭṭhārasame vasse dhammāsokonāma rājā sakalajambudīpatale ekarajjābhisekaṃ pāpuṇitvā buddhasāsane mahantaṃ lābhasakkāraṃ pavattetvā parihīnalābhasakkārā titthiyā antamaso ghāsacchādanamattampi alabhantā lābhasakkāraṃ patthayamānā sāsane pabbajitvā sakāni sakāni diṭṭhigatāni dīpetvā sāsane mahantaṃ abbudañca malañca pavattesuṃ. Tadā dhammāsokarañño pattābhisekato sattarasame vasse saṭṭhisatasahassa bhikkhūsu sahassabhikkhuṃ gahetvā moggaliputtatisso nāma saṅghatthero mahāpavāraṇāya parappavādaṃ bhinditvā kathāvatthuppakaraṇaṃ desetvā tatiyadhammasaṅgītiṃ katvā parisuddhe dhammavinaye sāṭṭhakathebuddhavacane dharanteva pāḷiyaṭṭhakathāsu atthacchāyaṃ gahetvā attano mativasena nānāganthavisesāni karonti, tesu attanomativasena atthacchāyaṃ gahetvā kāraṇapatirūpakaṃ katvā vuttavacanaṃ sārato sallakkhetvā sutta-suttānulomaācariyavāde muñcitvā pāḷiyā aṭṭhakathaṃ, aṭṭhakathāya ca pāḷiṃ tabbivaraṇabhūtaṃ sāratthadīpaniñca aññāni ca ganthavisesāni asaṃsanditvā attanomatiyāpi pubbāparaṃ asamānetvā vādappakāsanamattameva ṭhapetvā garukalahukesu garukeyeva ṭhātabbepi garuke aṭṭhatvā keci bhikkhū nadiyā udakukkhepaṃ akatvā karonti. Evaṃ sāsane dvidhā bhinnā honti.

我來為您翻譯這段巴利文： 受到勸請后，觀察五大要事：時節、地區、國土、種姓、母親。觀察已畢，從兜率天降下。聽聞大三末多王統屬的烏迦迦王子們，因擔心善根破壞而只與姐妹結婚，大王烏迦迦說："確實是釋迦王子啊"，以此為名號緣起，在得名為釋迦的諸王之中，降生於凈飯大王的第一王妃摩訶摩耶夫人胎中。滿十月后，在提婆達訶城（現尼泊爾德瓦達哈）和迦毗羅衛城（現尼泊爾蒂洛拉科特）之間的藍毗尼園中，從母胎出生。一出生即面向北方行走七步，發出無畏之聲，使父親禮敬。 次第長大至十六歲時享受王位榮華，在羅睺羅出生之日出家，行六年苦行。于衛塞月滿月之日證得無上正等正覺，四十五年間為人天編織寶鬘般降下法雨，直至調伏須跋陀羅遊行者完成佛事。在拘尸那羅（現印度庫希那加爾）望婆羅雙樹林中，于衛塞月滿月之日破曉時分，世尊、世間依怙般涅槃于無餘依涅槃界。 年邁出家的須跋陀說："諸友，不要憂愁悲嘆，我們已從這位大沙門解脫。他總是煩擾我們說'這個可以做，那個不可以做'。現在我們想做什麼就做什麼，不想做的就不做。"察覺此言后，七十萬比丘眾之上座大迦葉尊者舉行第一次結集，使法與律清凈。 其後一百年，毗舍離（現印度毗舍離）的跋耆子展示十事，破壞正法。耶舍迦干陀子尊者發起第二次結集。此後，如來般涅槃后二百一十八年，阿育王統一整個閻浮提（印度次大陸），使佛教獲得巨大供養。外道失去供養，連基本衣食都得不到，為求利養而出家，宣揚各自見解，在教法中引起重大混亂。 當時，在阿育王登基十七年，六十萬比丘中選出一千比丘，由上座目犍連子帝須在大自恣日破斥外道邪說，說示論事書，舉行第三次結集，使法與律清凈。正當帶著註釋的佛語流傳時，有些人依據經與註釋的意趣，隨己意造各種著作。其中有些比丘不考慮經典、經典隨順法和師說，不比對經文與註釋、註釋與經文及其解釋書《顯揚心義》等其他著作，也不依自己見解審察前後關係，僅作觀點陳述。對於重輕等事，當住于重者時卻不住重者，有些比丘不取河水而作羯磨。如是教法分裂為二。

Idañca bhindanaṃ kosambakakkhandhake bhinnatopi sataguṇena sahassaguṇena balavatarameva sāsanassa vipattikāraṇattā, tathā hi na idaṃ manussaloke bhikkhūnaṃyeva hoti, bhikkhūnaṃ, upāsakamanussānaṃ, ārakkhakadevatānampi, tāsaṃ sahāyakānaṃ bhummanissitadevatānampi tāsaṃ sahāyakānaṃ rukkhanissitadevatānampi tāsaṃsahāyakānaṃ ākāsaṭṭhakadevatānampi, tāsaṃ sahāyakānaṃ cātumahārājikadevatānampi, tāsaṃ sahāyakānaṃ tāvatiṃsadevatānampi, evaṃ mittaparamparavasena chakāmāvacaradevatānampi tāsaṃ mittānaṃ brahmapārisajjānampīti evaṃ yāvaakaniṭṭhabrahmalokā ariyapuggale ṭhapetvā sabbe puthujjanā devamanussā bhinnā honti, tesaṃ bhinnattā bahu ca pāpaṃ pasavati, tasmā pāḷiyā aṭṭhakathaṃ, aṭṭhakathāya ca pāḷiṃ saṃsanditvā tāni tāni ganthavisesāni ca ekato katvā gaṅgodake na yamunodakaṃ viya missitvā ekībhāvaṃ katvā sīmavisodhaniṃ nāma karissāmi, taṃ suṇātha sādhukaṃ manasikarotha dhammarājassa sāvakāti.

Tattha buddhuppādo dullabho ti buddhassa uppādakālo dullabho tathā hi anuppannakāle buddhe buddhoti saddampi asutvā vītivattānaṃ kappānaṃ gaṇanapathaṃ vītivattā. Buddhakāraṇassa dukkarattaṃ heṭṭhā vuttameva.

Tato pabbajā ca upasampadācā tiettha topaccayo lāmakatthe, pañcamyatthe vā. Buddhuppādo dullabho, tamanupabbajjā ca upasampadā ca dullabhāyevāti adhippāyo. Yathā ca loke kiñcideva mahagghaṃ alabhitabbaṃ labhitvā vā tena sahakārīkāraṇabhūtaṃ appagghampi mahagghaṃ mahagghaṃ dullabhaṃ dullabhanti vuccati, evameva atidullabhaṃ buddhuppādaṃ āgamma tamanupabbajitampi dullabhanti vuccati, yathā ca nidiyā uparimabhāge sattāhavaṭṭalikādibhāvena udakapūraṇe heṭṭhā kismiñci ṭhāne tarituṃ avisahantā idameva ṭhānaṃ dukkaranti vuccati, evameva buddhakāraṇassa dukkarabhāve na tamanupabbajjupasampadāpi dukkaraṃ dullabhanti vuccati. Aññathā buddhabhagavato pi pabbajjupasampadabhāvoyeva seṭṭho bhaveyya. Athavā kāraṇūpacāravasenāpi evaṃ vuttanti daṭṭhabbaṃ, yathā semhoguḷoti tathā hi guḷassa pi vanapaccayā semho ussanno, taṃ jano guḷenasemhoti vattabbepi kāraṇasmiṃ guḷe phalabhūtaṃ semhaṃ ropetvā semho guḷoti vuccati, evaṃ kāraṇassa dukkarattā dullabhe buddhuppāde tamanukriyā pabbajjāpi taṃ mūlakāraṇabhūte buddhuppāde ropetvā dullabhā pabbajjāti vuccati. Buddhuppādakālepi buddhadassanaṃ dullabhameva, anuppannakāle pana pageva, sabbakhaṇesu navamakhaṇattā ca tathā hi milakkhudesaarūpabhūmiasaññasattanirayapetatiracchānabhūmīsu jāyamānesu vā majjhimadese jāyamānopi micchādiṭṭhibhūtā vā, sammādiṭṭhikule jāyamānāpi cakkhusota vikalabhāvena aṅgavikalā vā buddhadassanaṃ na arahanti, dassanampi dassanamattameva. Supaṇṇanāgarājādīnaṃ tasmiṃ bhave maggaphalabhāgino na honti, honti cettha.

『『Paccantajo arūpino, vikalaṅgo asaññajo;

Micchādiṭṭhi tiracchāno, peto nerayikopica.

Ete aṭṭhakkhaṇā vuttā, buddhenādiccabandhunā;

Buddhuppādo khaṇo eko, navamoti pavuccatīti』』.

我來為您翻譯這段巴利文： 此次分裂比拘睒彌犍度中的分裂更嚴重百倍千倍，因為這是導致教法敗壞的原因。此分裂不僅發生在人間比丘之間，也波及比丘尼、優婆塞、護法神祇，及其友伴地居天神、樹神、空居天神，以及其友伴四大天王天眾、忉利天眾，如是因友伴關係延及六慾界天眾及其友伴梵眾天，乃至色究竟天。除了聖者，所有凡夫天人都陷入分裂。因其分裂而造作諸多惡業。因此，我將對照經典與註釋，註釋與經典，彙集諸多論著，如恒河水與閻牟那河水融合爲一般，編撰名為《界場清凈論》。法王弟子們，請善加諦聽，用心思維。 其中"佛陀出世難得"是指佛陀出現於世的時節難得。因為在佛陀未出世時，經過無數劫都聽不到"佛陀"之名。佛陀因緣之難成就已如前述。 "出家與具足戒更難得"中的"更"字表示低劣義或第五格義。意即佛陀出世難得，隨後的出家與具足戒更難得。如世間得到某種珍貴難得之物，與之相關的次要條件雖不昂貴也說是珍貴難得；同樣，因極難得的佛陀出世，隨之而來的出家也說是難得。又如河流上游因七日暴雨等原因水滿，下游某處難以渡越時說"此處難渡"；同樣，因佛陀因緣難成就，隨後的出家具足戒也說是難得。否則，連佛世尊的出家具足戒也會成為最上。或應視為因果關係的修辭，如"痰球"，雖因糖球而痰增盛，人們本應說"因糖生痰"，卻將果位的痰安置於因位的糖上，說"痰是糖"。同樣，因為因緣難得，佛陀出世難得，隨行的出家也依託于作為根本因緣的佛陀出世，說"出家難得"。 即使在佛陀出世時，見佛也極為難得，更不用說未出世時。因為在九種時節中是第九時節。即生於邊地、無色界、無想天、地獄、餓鬼、畜生道者，或生於中國（中印度）卻持邪見者，或生於正見家族卻眼耳殘缺、肢體不全者，都不能見佛。即使見到也只是見而已。金翅鳥、龍王等在當生不得證道果。對此有偈： 邊地生無色，殘缺與無想， 邪見與畜生，餓鬼地獄眾。 此八難時節，日親佛所說， 佛出世一時，稱為第九際。

Pabbajjā ticettha sāmaññena vuttepi sāmaṇerāva adhippetā, upasampadā cāti visuṃ vuttattā. Sāmaṇerā ca nāma buddhaṃ saraṇaṃ gacchāmityādinā tikkhattuṃ vatvā ubhatosuddhivaseneva sāmaṇerabhūmiyaṃ tiṭṭhanti. Dasasīlāni pana tesaṃ sikkhāpadamattameva. Tāni pāḷivasena asakkonto atthavasena 『『idañca samādāya vattehī』』ti ācikkhitumpi vaṭṭatiyeva. Idha vattabbaṃ natthi. Upasampadā pana aṭṭhavidhā honti ehibhikkhūpasampadā, saraṇagamanūpasampadā, ovāda paṭiggahaṇūpasampadā, pañhābyākaraṇūpasampadā, aṭṭhagarudhammapaṭiggahaṇūpasampadā, dūtenūpasampadā, aṭṭhavācikūpasampadā, ñatticatutthūpasampadā cāti. Tattha bhagavā ehi bhikkhubhāvāya upanissayasampannaṃ puggalaṃ disvā rattapaṃsukūlantarato suvaṇṇavaṇṇaṃ dakkhiṇahatthaṃ nīharitvā brahmaghosaṃ nicchārento 『『ehi bhikkhu cara brahmacariyaṃ sammā dukkhassa antakiriyāyā』』ti vadati. Tassānantarameva gihiliṅgaṃ antaradhāyitvā.

Ticīvarañca patto ca, vāsi sūcica bandhanaṃ;

Parissāvanamaṭṭhete, yuttayogassa bhikkhunoti.

Evaṃ vuttehi aṭṭhahiparikkhārehi sarīre paṭimuttoyeva vassasatikatthero viya iriyāpathasampanno buddhācariyako buddhupajjhāyako sammāsambuddhaṃ vandamānova tiṭṭhati. Ayaṃ ehi bhikkhūpasampadā nāma. Bhagavā hi paṭhamabodhiyaṃ etasmiṃ kāle ehi bhikkhupasampadāya eva upasampādeti. Tāni pana pañcavaggiyādayo aṅgulimālattherapariyosānā.

Tīṇisataṃ sahassañca, cattālīsaṃ punāparo;

Eko ca thero sappañño; Sabbe te ehi bhikkhukāti.

Ete vinayapiṭake niddiṭṭhaehibhikkhū nāma vinayapiṭake aniddiṭṭhā pana tisataparivāraselabrāhmaṇādayo.

Sattavīsa sahassāni, tīṇiyeva satāni ca;

Ete hi sabbe saṅkhātā, sabbe te ehibhikkhukāti.

Taṃ sabbaṃ sampiṇḍetvā aṭṭhavīsasahassāni chasatāni ekacattālīsuttarāni ca honti. Paṭhamabodhica nāmesā vīsativassāni honti.

我來為您翻譯這段巴利文： 此處雖泛言"出家"，但因"具足戒"另說，故特指沙彌。所謂沙彌，是指以"我歸依佛"等三說，依雙方清凈而住于沙彌地位。十戒對他們而言只是學處而已。若不能依巴利文，也可依義理說"請受持此戒而行"。此處無需多說。 具足戒有八種：善來比丘具足戒、歸依具足戒、接受教誡具足戒、解答問題具足戒、接受八重法具足戒、使者具足戒、八語具足戒、白四羯磨具足戒。其中，世尊見到具足善來比丘資質的人時，從紅色糞掃衣內伸出金色右手，發出梵音說："善來比丘，來修梵行，為正確滅盡諸苦。"隨即在家相消失。 三衣與缽盂，剃刀針繫帶， 濾水器八物，相應比丘用。 如是具足八種資具披掛在身，如百歲上座般威儀具足，以佛為師以佛為依，恭敬禮拜正等正覺者而住立。這稱為善來比丘具足戒。世尊在初覺時期，以善來比丘具足戒授具足戒。從五比丘等直至指鬘尊者為止： 三百又四十，再加一千數， 一位智上座，皆是善來眾。 這些是律藏中列舉的善來比丘。未在律藏列舉的還有三百隨從的勢羅婆羅門等： 二萬又七千，加上三百數， 如是總計數，皆是善來眾。 將這一切總計，為二萬八千六百四十一人。初覺時期為二十年。

Bhagavā hi anuttaraṃ dhammacakkaṃ pavattetvā aṭṭhārasakoṭibrāhmaṇānaṃ amataṃ pāyetvā paṭhamavassaṃ vasi. Dutiyatatiyacatutthavassesu rājagahe veḷuvanavihāre vassaṃ vasi, bhagavā hi āsāḷhinakkhattapuṇṇamiyaṃ bārāṇasiyā isipatane migadāye paṭhamavassaṃ vasitvā phagguṇamāse phagguṇapuṇṇamiyaṃ rājagahaṃ patvā bimbisāraraññā kārite veḷuvana vihāre ekamāsamattaṃ vasitvā citramāse vīsatikhīṇāsavasahassaparivuto kapilavatthuṃ gantvā asītiyā ñātisahassānaṃ majjhe vippaṭipannānaṃ rājūnaṃ matthake paṃsurajaṃ okiritvā te vandāpetvā pokkharavassañca vassāpetvā tamāgamma asītiyā ñātisahassānaṃ vessantara jātakaṃ kathetvā rāhulamātaramāgamma candakinnarījātakañca kathetvā pitaraṃ anāgāmiphale patiṭṭhāpetvā rājagahameva āgantvā vāsaṃ kappesi, tena vuttaṃ dutiya tatiya catuttha vassesu rājagahe veḷuvanavihāre vassaṃ vasī』』ti . Pañcame pana vesāliyaṃ ekavāsaṃ vasi. Chaṭṭhe makuḷapabbate ekavāsaṃ vasi. Puṇṇo vā tattha. Tatrāyaṃ anupubbikathā sunāparantaraṭṭhe kira ekasmiṃ vāṇijakagāme dve bhātaro. Tesu kadāci jeṭṭho pañcasakaṭasatāni gahetvā janapadaṃ gantvā bhaṇḍaṃ āharati, kadāci kaniṭṭho. Imasmiṃ pana samaye kaniṭṭhaṃ ghare ṭhapetvā jeṭṭhabhātiko pañca sakaṭasatāni gahetvā janapadacārikaṃ caranto anupubbena sāvatthiṃ patvā jetavanassa avidūre pañcasakaṭasatāni ṭhapetvā bhuttapātarāso parijanaparivuto phāsukaṭṭhāne nisīdi. Tena ca samayena sāvatthivāsino bhuttapātarāsā uposathaṅgāni adhiṭṭhāya suṭṭhuttarāsaṅgā gandhapupphādihatthā yenabuddho, yenadhammo, yenasaṅgho, tanninnā tappoṇā tappabbharā hutvā dikkhiṇadvārena nikkhamitvā jetavanaṃ gacchanti. So te disvā 『『kahaṃ ime gacchantī』』ti ekaṃ manussaṃ pucchi. Kiṃ tvaṃ ayyo na jānāsi, loke buddhadhammasaṅgharatanāni nāma uppannāni, icceva mahājano satthusantike dhammakathaṃ sotuṃ gacchatīti. Tassa 『『buddho』』ti vacanaṃ chavicammādīni chinditvā aṭṭhimiñjaṃ āhacca aṭṭhāsi. Atha attano parijanaparivuto tāya parisāyasaddhiṃ vihāraṃ gantvā satthāmadhurassarena dhammaṃ desentassa parisa pariyante ṭhito dhammaṃ sutvā pabbajjāya cittaṃ uppādesi. Atha tathāgatena kālaṃ viditvā parisāya uyyojitāya satthāraṃ upasaṅkamitvā vanditvā svātanāya nimantetvā dutiyadivase maṇḍapaṃ karetvā āsanāni paññāpetvā buddhappamukhassa saṅghassa mahādānaṃ datvā bhattakiccāvasāne bhagavā anumodanaṃ katvā pakkami. Bhuttapātaraso uposathaṅgāni adhiṭṭhāya bhaṇḍāgārikaṃ pakkosāpetvā 『『ettakaṃ bhaṇḍaṃ vissajjitaṃ ettakaṃ pana na vissajjita』』nti sabbaṃ ācikkhitvā 『『imaṃ sāpateyyaṃ mayhaṃ kaniṭṭhassa dehī』』ti sabbaṃ niyyotetvā satthu santike pabbajitvā kammaṭṭhāna parāyaṇo ahosi. Athassa kammaṭṭhānaṃ manasikarontassa kammaṭṭhānaṃ na upaṭṭhāti, tato cintesi 『『ayaṃ janapado mayhaṃ asappāyo, yaṃnūnāhaṃ satthu santike kammaṭṭhānaṃ gahetvā sakaṭṭhānameva gaccheyya』』nti. Atha pubbaṇhasamaye piṇḍāya caritvā sāyanhasamaye paṭisallānā vuṭṭhito bhagavantaṃ upasaṅkamitvā kammaṭṭhānaṃ kathāpetvā satthā sīhanādaṃ naditvā pakkami. Atha kho āyasmā puṇṇo sūnāparantaraṭṭhaṃ patvā sammatapabbataṃ nāma pavisitvā vāṇijakagāmaṃ piṇḍāya pāvisi.

我來為您翻譯這段巴利文： 世尊轉無上法輪后，使一億八千萬婆羅門飲甘露法，度過第一年。第二、三、四年在王舍城（現印度拉杰吉爾）的竹林精舍度雨安居。世尊于阿沙荼月滿月日在波羅奈城（現印度瓦拉納西）仙人墜處鹿野苑度第一年雨安居后，于帕古納月滿月到達王舍城，在頻毗娑羅王建造的竹林精舍住一個月。在支德拉月，與兩萬漏盡者隨從前往迦毗羅衛城（現尼泊爾蒂洛拉科特），在八萬親族中，對爭執的諸王頭上撒土塵，使他們禮敬，降下花雨。因此為八萬親族講說韋山達羅本生，為羅睺羅之母講說月光仙女本生，使父王安住不還果，然後返回王舍城安住。故說"第二、三、四年在王舍城竹林精舍度雨安居"。第五年在毗舍離（現印度毗舍離）度一次雨安居。第六年在摩俱羅山度一次雨安居。 富樓那也在那裡。這裡是其因緣故事：據說，在蘇那波蘭陀國的一個商人村莊有兩兄弟。其中有時長兄帶五百車到鄉間販貨，有時幼弟去。這時留幼弟在家，長兄帶五百車遊行鄉間，次第到達舍衛城，將五百車停在祇園精舍不遠處，用過早餐后與隨從在舒適處坐下。當時舍衛城居民用過早餐，受持布薩支，整齊披衣、手持香花等，傾向、趨向、倚靠于佛法僧，從南門出城去祇園。他見此問一人："他們去哪裡？""尊者不知道嗎？世間已出現佛法僧三寶，大眾都去聽導師說法。"他聽到"佛陀"二字，如穿透皮肉直達骨髓。於是與隨從隨大眾到精舍，站在聽眾邊緣聽世尊以甜美聲音說法，生起出家之心。 世尊知時後遣散眾人，他前往禮敬世尊，邀請明日供養。次日搭建帳篷設定座位，供養以佛為首的僧團大食。飯食完畢，世尊作隨喜后離去。他用過早餐，受持布薩支，召喚庫官說明："已用多少貨物，未用多少"，交代一切后說："將此財產給我弟弟"，託付一切后在世尊處出家，專注業處。但在作意業處時業處不現起，他想："此地對我不適，我應從世尊處取得業處回自己的地方。"於是早上托缽，下午出禪定后往見世尊，請教業處。世尊作獅子吼后離去。之後尊者富樓那到達蘇那波蘭陀國，進入善滿山，往商人村托缽。

Atha naṃ kaniṭṭhabhātā sagehaṃ netvā bhikkhaṃ datvā 『『bhante aññattha agantvā idheva vasathā』』ti paṭiññaṃ kāretvā vasāpesi. Tato samuddagirivihāraṃ nāma agamāsi. Tattha samuddavīciyo āgantvā ayakaṇṭapāsāṇesu paharitvā mahāsaddaṃ karonti. Thero kammaṭṭhānaṃ manasikaronto na phāsuvihāro hotīti samuddaṃ nisaddaṃ katvā adhiṭṭhāsi. Tato mātulagiriṃ nāma āgamāsi. Tattha sakuṇasaṅgho ussanno rattiñca divā ca saddo eko baddho hoti. Thero 『『idaṃ ṭhānaṃ aphāsukanti tato makuḷakārāmavihāraṃ nāma gato. So vāṇijagāmassa nātidūro nāccāsanno gamanāgamanasampanno vivitto appasaddo. Thero 『『idaṃ ṭhānaṃ phāsuka』』nti tattha rattiṭṭhānadivāṭhāne caṅkamanādīni kāretvā vassaṃ upagacchati. Evaṃ catūsu ṭhānesu vihāsi. Athekadivasaṃ tasmiṃyeva antovasse pañca vāṇijakasatāni 『『parasamuddaṃ gacchāmā』』ti nāvāya bhaṇḍaṃ pakkhipiṃsu. Nāvārohanadivase therassa kaniṭṭhabhātā theraṃ bhojetvā therassa santike sikkhāpadāni gahetvā gacchanto 『『bhante mahāsamuddo nāma assaddheyyo cānekantarāyo ca, amhe āvajjeyyāthā』』ti vatvā nāvaṃ ārūyhi. Nāvā ūmijavena gacchamānā aññataraṃ dīpaṃ pāpuṇi. Manussā 『『pātarāsaṃ karissāmā』』ti dīpake otiṇṇā. Tasmiṃ dīpake aññaṃ kiñci natthi, candanavanameva ahosi. Atheko vā siyā rukkhaṃ ākoṭetvā lohitacandanabhāvaṃ ñatvā 『『bho mayaṃ lābhatthāya parasamuddaṃ gacchāma, ito ca uttari lābhā nāma natthi, caturaṅgula mattāpi ghaṭikā satasahassaṃ agghati, saṃhāretabbakayuttaṃ bhaṇḍaṃ hāretvā gacchāmā』』ti. Te tathā kariṃsu candanavane adhivatthā amanussā kujjhitvā imehi amhākaṃ candanavanaṃ nāsitaṃ, ghātessāma ne』』ti cintetvā na imesu ghāṭitesu sabbaṃ ekakuṇapaṃ bhavissati, samuddamajjhe nesaṃ nāvaṃ osīdessāmā』』ti āhaṃsu. Atha tesaṃ nāvaṃ ārūyha muhuttaṃ gatakāleyeva uppādikaṃ upaṭṭhāpetvā sayampi te amanussā bhayānakāni rūpāni dassayiṃsu. Bhītā manussā attano devatā namassanti. Therassa kaniṭṭho cūḷapuṇṇakuṭumbiko 『『mayhaṃ bhātā avassayo hotū』』ti therassa namassamāno aṭṭhāsi. Thero pi kira tasmiṃyeva khaṇe āvajjetvā tesaṃ byasanappattiṃ ñatvā vehāsaṃ uppatitvā abhimukho aṭṭhāsi. Amanussā theraṃ disvāva 『『ayyapuṇṇatthero ehī』』 ti pakkamiṃsu. Uppādikaṃ sannisīdi. Thero 『『mā bhāyathā』』ti tesaṃ assāsetvāva kahaṃ gantukāmatthā』』ti pucchi. 『『Bhante amhākaṃ sakaṭṭhānameva gacchāmā』』ti thero nāvaṃ phale akkamitvā 『『etesaṃ icchitaṭṭhānaṃ gacchatū』』ti adhiṭṭhāti. Vāṇijā sakaṭṭhānaṃ gantvā taṃ pavattiṃ puttadārassa ārocetvā 『『etha theraṃ saraṇaṃ gacchāmā』』ti pañcasatāni attano attano pañcamātugāmasatehi saddhiṃ tīsu saraṇesu patiṭṭhāya upāsakattaṃ paṭivedesuṃ. Tato nāvāya bhaṇḍaṃ otāretvā therassa ekaṃ koṭṭhāsaṃ katvā 『『ayaṃ bhante tumhākaṃ koṭṭhāso』』ti āhaṃsu. Thero 『『mayhaṃ visuṃ koṭṭhāsa kiccaṃ natthi』』. Satthā pana tumhehi diṭṭhapubbo』ti. Na diṭṭhapubbo bhante』ti, tenahi iminā satthu maṇḍalamāḷaṃ karotha. Evaṃ satthāraṃ passissathāti te sādhu bhante』ti tena ca koṭṭhāsena attano ca koṭṭhāsena maṇḍalamāḷaṃ kātuṃ ārabhiṃsu. Satthā kirassa āraddhakālato paṭṭhāya paribhogaṃ akāsi. Tatho manussā rattiṃ obhāsaṃ disvā 『『mahesakkhā devatā atthī』』ti saññaṃkariṃsu.

我來為您翻譯這段巴利文： 之後幼弟將他帶回家中供養，說："尊者請勿去他處，就住在這裡"，使其允諾后安置他住下。之後他去到海山精舍。那裡海浪拍打鐵刺石頭發出巨響。長老作意業處時無法安住，於是決意使海洋寂靜。之後去到舅父山。那裡鳥群眾多，日夜喧囂不斷。長老想："此處不適"，便去到俱臘迦蘭精舍。該處離商人村不遠不近，來往方便，僻靜少聲。長老想："此處適宜"，於是建造夜住處、日住處和經行處等，在那裡度雨安居。如是住在四處。 一日，就在那個雨安居期間，五百商人說"我們要去海外"，將貨物裝上船。上船那天，長老的幼弟供養長老后，在長老處受戒，臨行時說："尊者，大海難測且多危險，請記念我們"，便登船。船隨波浪前行到達一個島。人們說"讓我們用早餐"便在島上下船。那島上別無他物，只有檀香林。有人敲打一棵樹，知道是紅檀香后說："諸位，我們為利而去海外，再沒有比這更有利的了，即使四指長的一塊也值十萬。我們拿走值得帶走的貨物吧。"他們就這樣做了。 住在檀香林的非人發怒想："這些人毀壞了我們的檀香林，我們要殺死他們。"又想："若殺死他們，這裡將全是屍體，我們要在海中使他們的船沉沒。"於是在他們上船行進片刻后，製造波浪，那些非人還現出可怕的形象。受驚的人們向自己的神明禮拜。小富樓那居士邊念"愿我兄長相助"邊站著禮敬。據說長老也在那刻觀察，知道他們遭遇災難，便騰空而起站在他們面前。非人一見長老就說"尊者富樓那來了"便離去。波浪平息。長老安慰他們說"不要怕"，問"你們要去哪裡？""尊者，我們要回自己的地方。"長老踏在船板上決意"愿去他們想去之處"。商人們回到自己地方，將此事告訴妻兒，說"來，我們皈依長老"，五百人與各自的五百女眷一起住立於三皈依，表明優婆塞身份。 之後卸下船上貨物，分出一份說："尊者，這是您的份額。"長老說："我不需要單獨的份額。但你們曾見過導師嗎？""未曾見過，尊者。""那麼用這份建造導師的圓形講堂。這樣你們就能見到導師。"他們說"好的，尊者"，用那份和自己的份額開始建造圓形講堂。據說從開工起導師就開始受用。人們看到夜間的光明，認為"有大威力的天神在此。"

Upāsakā maṇḍalamāḷañca bhikkhusaṅghassa senāsanāni ca niṭṭhapetvā dānasambhāraṃ sajjetvā 『『kataṃ bhante amhehi attanokiccaṃ, satthāraṃ pakkosathā』』ti therassa ārocesuṃ. Thero sāyanhasamaye iddhiyāsāvatthiṃ patvā 『『bhante vāṇijagāmavāsino tumhe daṭṭhukāmā, tesaṃ anukampaṃ karothā』』ti. Bhagavā adhivāsesi. Thero bhagavato adhivāsanaṃ viditvā sakaṭṭhānameva paccāgato. Bhagavā ānandattheraṃ āmantesi 『『ānanda sve sūnāparante vāṇijagāme piṇḍāya carissāma, tvaṃ ekūnapañcasatānaṃ bhikkhūnaṃ salākaṃ dehī』』ti. Thero sādhu bhante』ti bhikkhusaṅghassa tamatthaṃ ārocetvā 『『cārikā salākaṃ gaṇhantū』』ti āha. Taṃ divasaṃ kuṇḍadhānatthero paṭhamaṃ salākaṃ aggahoti. Vāṇijagāmavāsinopi 『『sve kira satthā āgamissatī』』ti gāmamajjhe maṇḍapaṃ katvā dānaggaṃ sajjayiṃsu. Bhagavā pātova sarīrapaṭijagganaṃ katvā gandhakuṭiṃ pavisitvā phalasamāpattiṃ appetvā nisīdi. Sakkassa paṇḍukambalasilāsanaṃ uṇhaṃ ahosi. So kiṃ idanti āvajjetvā satthu sūnāparantagamanaṃ disvā visukammaṃ āmantesi 『『tāta ajja bhagavā tīṇimattāni yojanasatāni piṇḍācāraṃ gamissati, pañca kūṭāgārasatāni māpetvā jetavanadvāra koṭṭhamatthake gamanasajjāniṃ katvā ṭhapehī』』ti, so tathā akāsi. Bhagavato kūṭāgāraṃ catumukhaṃ ahosi, dvinnaṃ aggasāvakānaṃ dvimukhaṃ, sesānaṃ ekamukhaṃ, satthā gandhakuṭito nikkhamma paṭipāṭiyā ṭhapita kūṭāgāresu dhurakūṭāgāraṃ pāvisi. Dve aggasāvake ādiṃ katvā ekūnapañcabhikkhusatānipi kūṭāgāraṃ gantvā nisinnā ahesuṃ, ekaṃ tucchakūṭāgāraṃ ahosi. Pañcapi kūṭāgārasatāni ākāse uppatiṃsu. Satthā saccabandhapabbataṃ nāma patvā kūṭāgāraṃ ākāse ṭhapetvā tasmiṃ pabbate saccabandho nāma micchādiṭṭhi, so mahājanaṃ micchādiṭṭhiṃ uggaṇhāpento lābhaggayasaggappatto hutvā vasati. Abbhantare cassa antocāṭiyaṃ padīpo viya arahattassa upanissayo jalati, taṃ disvā 『『dhammamassa kathessāmī』』ti gantvā dhammaṃ deseti. Tāpaso desanāpariyosāne arahattaṃ pāpuṇi. Maggenevassa abhiññā āgatā, ehi bhikkhu hutvā iddhimayapattacīvaro kūṭāgāraṃ pāvisi. Bhagavā kūṭāgāragatehi pañcahi bhikkhusatehisaddhiṃ vāṇijagāmaṃ gantvā kūṭāgārāni adissamānāni katvā vāṇijagāmaṃ pāvisi. Vāṇijā buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā sasatthāraṃ makuḷakārāmaṃ nayiṃsu. Satthā maṇḍalamāḷaṃ pāvisi. Mahājano yāva satthā bhattadarathaṃ paṭippassambheti, tāva pātarāsaṃ katvā uposathaṅgāni samādāya gandhañca pupphañca ādāya dhammasavanatthāya ārāmaṃ paccāgamāsi. Satthā dhammaṃ desesi. Mahājanassa bandhanā mokkho jāto, mahanta buddhakolāhalaṃ ahosi. Satthā mahājanassa saṅgahatthaṃ katipāhaṃ tattheva vasi, aruṇaṃ pana mahāgandhakuṭiyaṃyeva uṭṭhapesi. Tattha katipāhaṃ vasitvā vāṇijagāme piṇḍāya caritvā 『『tvaṃ idheva vasāhī』』ti puṇṇattheraṃ nivattetvā antare nammadānadī nāma atthi, tassā tīraṃ agamāsi. Nammadānāgarājā satthu paccuggantvā nāgabhavanaṃ pavesetvā tiṇṇaṃ ratanānaṃ sakkāraṃ akāsi. Satthā tassa dhammaṃ kathetvā nāgabhavanā nikkhami. So 『『mayhaṃ bhante paricaritabbaṃ dethā』』ti yāci. Bhagavā nammadānadītīre padacetiyaṃ dassesi. Taṃ vīcīsu āgahāsu pidhiyati vīcīsu gatāsu vivarati, mahāsakkārappattaṃ ahosi.

我來為您翻譯這段巴利文： 優婆塞們完成圓形講堂和比丘僧團的住所，準備供養資具后，告訴長老說："尊者，我們已完成自己的事，請邀請導師。"長老傍晚以神通到達舍衛城，說："世尊，商人村居民想見您，請慈悲他們。"世尊應允。長老知道世尊應允后即返回自己處。世尊告訴阿難長老："阿難，明天我們要在蘇那波蘭陀的商人村托缽，你給四百九十九位比丘分發牌簽。"長老說"好的，世尊"，告知比丘僧團此事後說："請參加遊行者取牌簽。"那天軍荼陀那長老第一個取得牌簽。 商人村居民聽說"明天導師將來"，在村中央搭建帳篷準備供養。世尊早晨整理身體後進入香室，入果定而坐。帝釋天的黃玉石座變熱。他觀察"這是何故"，見到導師將去蘇那波蘭陀，便告訴毗首羯磨："孩子，今天世尊將去三百由旬處托缽，你造五百樓閣，準備好放在祇園門口。"他照做了。世尊的樓閣是四面的，兩大弟子的是兩面的，其餘的是一面的。導師從香室出來，進入排列好的樓閣中的首座樓閣。從兩大弟子開始的四百九十九位比丘也進入樓閣坐下，有一個空樓閣。五百樓閣升入空中。 導師到達真實山後將樓閣停在空中。在那山上有個名叫真實的邪見者，他教導大眾邪見，獲得最上利養和名聲。他內心如瓶中燈般燃燒著阿羅漢的善緣。見此後想"我要為他說法"便去說法。苦行者在說法結束時證得阿羅漢果。神通隨道果而來，成為"善來比丘"，具有神變的缽衣，進入樓閣。世尊與五百樓閣中的比丘一起到達商人村，使樓閣隱形後進入商人村。商人們供養以佛為首的比丘僧團大食后，引導師去俱臘迦蘭精舍。導師進入圓形講堂。大眾在導師休息去疲勞時用過早餐，受持布薩支，手持香花回精舍聽法。導師說法。大眾解脫束縛，發生巨大佛法之聲。導師為攝受大眾在那裡住了幾天，但天亮時總在大香室。在那裡住幾天後在商人村托缽，囑咐富樓那長老"你就住在這裡"后離開，去到中途的南摩達河岸。南摩達龍王迎接導師，請入龍宮，供養三寶。導師為他說法后離開龍宮。他請求："請給我供養之物。"世尊在南摩達河岸顯示足跡塔。漲潮時隱沒，退潮時顯現，獲得大供養。;

Satthā tato nikkhamma saccabandhapabbataṃ gantvā saccabandhaṃ āha 『『tayā mahājano apāyamagge otārito. Tvaṃ idheva vasitvā etesaṃ laddhiṃ vissajjāpetvā nibbānamagge patiṭṭhāpehī』』ti. Sopi paricaritabbaṃ yāci. Satthā ghanapiṭṭhipāsāṇe allamattikapiṇḍamhi lañchanaṃ viya padacetiyaṃ dassesi. Evaṃ sūnāparantaraṭṭheyeva dve cakkaratanacetiyāni yāvasāsanantaradhānaṃ patiṭṭhāpesi. Sattame pana vasse sāvatthiyaṃ kaṇḍambarukkhamūle titthi maddanaṃ karonto yamakapāṭihāriyaṃ katvā dasahi cakkavāḷa sahassehi āgatānaṃ devatānaṃ mātaraṃ kāyasakkhiṃ katvā abhidhammaṃ desente tāvatiṃsabhavane pāricchattakamūle paṇḍukambalasilāyaṃ vassaṃ vasi. Aṭṭhame saṃsumāranagare ekavassaṃ vasi. Navame kosambiyaṃ ekavassaṃ vasi. Tadā bhaddiyo, kimilo, bhagu, ānando, anuruddho, devadatto, cāti cha khattiyā pabbajiṃsu. Tesaṃ vitthāro dhammapade āgato. Dasame pana vasse pālileyyāgāme dakkhiṇavanasaṇḍe bhaddasālamūle pālileyyakena hatthinā upaṭṭhiyamāno phāsukaṃ vassāvāsaṃ vasi. Ekādasame nālandhabrāhmaṇagāme ekavāsaṃ vasi. Dvādasame verañjāyaṃ ekavāsaṃ vasi duccaritassa vipākaṃ anubhavamāno, bhagavatā kira phussassa bhagavato kāle sāvakānaṃ vacīduccaritavasena katupacitassa akusalakammassa tadā laddhokāsavasena upaṭṭhitattā verañjabrāhmaṇena nimantitopi samāno mārāvaṭṭana vasena asallakkhetvā assavāṇijakānaṃ nibaddhavattasaṅkhepena paññattaṃ patthapatthamūlakaṃ yavataṇḍulameva temāsaṃ bhuñjati, vuttañhetaṃ apadāne.

『『Phussassāhaṃ pāvacane, sāvake paribhāsissaṃ;

Yavaṃ khādatha bhuñjatha, māca bhuñjatha sālino.

Tena kammavipākena, temāsaṃ khāditaṃ yavaṃ;

Nimantito brāhmaṇena, verañjāyaṃ vasiṃ tadāti』』.

我來為您翻譯這段巴利文： 導師從那裡離開，去到真實山，對真實說："你使大眾踏上惡趣之道。你就住在這裡，使他們捨棄邪見，安住于涅槃之道。"他也請求供養之物。導師在堅實的巖石上顯示足跡塔，如在濕泥團上蓋印一般。如是在蘇那波蘭陀國建立兩處輪寶塔，直至教法滅盡。 第七年在舍衛城庚閉樹下制伏外道，作雙神變，以十千世界來的諸天為母親作證，在三十三天晝度樹下的黃玉石座上說阿毗達磨度雨安居。第八年在僧蘇摩羅城度一年雨安居。第九年在拘睒彌度一年雨安居。那時跋提耶、金毗羅、跋故、阿難、阿那律、提婆達多等六位剎帝利出家。他們的詳細故事在法句經中。第十年在波利雷耶迦村南林中吉祥娑羅樹下，由波利雷耶迦象侍奉，安樂度雨安居。第十一年在那蘭陀婆羅門村度一次雨安居。第十二年在毗蘭若度一次雨安居，經歷惡行的果報。據說，在弗沙佛時期，因對弟子們語言惡行而積集的不善業在那時得到機會成熟，雖受毗蘭若婆羅門邀請，卻因魔羅迷惑而未察覺，三個月只能食用馬販子們常備的粗麥米。如《譬喻經》中說： "我于弗沙教法中，辱罵諸弟子， 食麥與食麥，勿食精白米。 以此業報故，三月食粗麥， 婆羅門邀請，住毗蘭若時。"

Tena vuttaṃ 『『dvādasame verañjāyaṃ ekavāsaṃ vasi duccaritassa vipākaṃ anubhavamāno』』ti. Terasame jāliyapabbate ekavāsaṃ vasi. Catuddasame sāvatthiyaṃ anāthapiṇḍikassa ārāme jetavanavihāre paṭhamavāsaṃ vasitvā pannarasame vasse ñātijanasaṅgahatthaṃ kapilavatthuṃ gantvā ekameva vāsaṃ kappesi . Soḷasame vasse āḷavakayakkhadamanatthaṃ aggāḷavīnagare ekavāsaṃ vasi. Sattarasame vasse rājagahameva nivattitvā vāsaṃ kappesi. Aṭṭhārasame vasse jāliyapabbatameva nivattitvā vasi. Ekūnavīsatimepi vasse tattheva jāliyapabbatameva vasi. Vīsatime vasse rājagahassa avidūre bhīsanake bhesakalavanasaṇḍe vāsaṃ kappesī』』ti imāni vīsati vassāni paṭhamabodhīti veditabbāni. Etasmiṃ kāle ehibhikkhūpasampadāyaeva upasampādesīti yebhuyyena bhagavantaṃyeva uddissa ācariyupajjhāyaṃ katvā ehibhikkhu bhāvamāpanne puññavantapuggaleyeva sandhāya vuttaṃ, aññesampi ariyabhāvamanāpannānaṃ sudinnādīnaṃ vā yamakapāṭihāriye pasīditvā āyasmato sāriputtattherassa santike pabbajitānaṃ pubbe kassapabuddhakāle vaggulibhūtapubbānaṃ pañcannaṃ bhikkhusatānaṃ therasseva santike pabbajitabhāvassa dissanato tena vuttaṃ 『『bhagavā hi paṭhamabodhiyaṃ etasmiṃ kāle ehi bhikkhūpasampadāya eva upasampādesī』』ti. Ito paresu pana pañcavīsativassesu anāthapiṇḍikena kārite jetavanamahāvihāre ekūnavīsativassā vāsaṃ vasi. Visākhāya sattavīsati koṭidhanapariccāgena kārite pubbārāme chabbassāni vasi. Dvinnaṃ kulānaṃ guṇamahattaṃ paṭicca sāvatthiyaṃ nissāya pañcavīsati vassāni vāsaṃ vasi. Antime pana vasse beḷuvagāme vasitvā maraṇantikā vedanā uppajji, āyusaṅkhārossajjanañca tattha akāsi. Imāni idha nādhippetāni, bhagavato vassakkamajānanatthaṃyeva vuttanti.

Saraṇagamanūpasampadā nāma 『『buddhaṃ saraṇaṃ gacchāmi』』tyādinā tikkhattuṃ vācaṃ bhinditvā vuttehi tīhi saraṇagamanehi upasampanno.

Ovādapaṭiggahaṇūpasampadā nāma 『『tasmā tiha te kassapa evaṃ sikkhitabbaṃ tibbameva hirottappaṃ paccupaṭṭhitaṃ bhavissati theresu navesu majjhimesu cāti, evañhi te kassapa sikkhitabbaṃ tasmā tiha te kassapa evaṃ sikkhitabbaṃ yaṃ kiñci dhammaṃ sossāmi kusalūpasañhitaṃ sabbantaṃ aṭṭhiṃ katvā manasikatvā sabbameva cetaso samannāharitvā ohitasoto dhammaṃ sossāmīti, evañhi te kassapa sikkhitabbaṃ tasmā tiha te kassapa evaṃ sikkhitabbaṃ sātasahagataṃ me kāyagatā satiṃ na jahissatīti , evañhi te kassapa sikkhitabbanti iminā ovādapaṭiggaṇena mahākassapattherassa anuññātaupasampadā nāma.

Pañhābyākaraṇūpasampadā nāma sopākassa anuññātaupasampadā, bhagavā kira pubbārāme anucaṅkamanto sopākasāmaṇeraṃ 『『uddhumātakasaññāti vā sopāka rūpasaññāti vā ime dhammā nānatthā nānābyañjanā, udāhu ekatthā byañjanameva nāna』』nti dasaasubhanissite pañhe pucchi. So te byākāsi. Bhagavā tassa sādhukāraṃ datvā 『『kativassosi tvaṃ sopākā』』ti pucchi. 『『Sattavasso ahaṃ bhagavā』』ti, 『『sopāka tvaṃ mama sabbaññutaññāṇena saddhiṃ saṃsanditvā pañhe byākāsī』』ti āraddhacitto upasampadaṃ anujānāti, ayaṃ pañhābyākaraṇūpasampadā.

我來為您翻譯這段巴利文： 因此說"第十二年在毗蘭若度一次雨安居，經歷惡行果報"。第十三年在佳利耶山度一次雨安居。第十四年在舍衛城給孤獨園祇樹精舍度第一次雨安居，第十五年為攝受親族往迦毗羅衛城度一次雨安居。第十六年為調伏阿拉瓦迦夜叉在阿伽拉維城度一次雨安居。第十七年回到王舍城度雨安居。第十八年回到佳利耶山度雨安居。第十九年也在佳利耶山度雨安居。第二十年在王舍城附近可怖的貝沙卡拉林度雨安居。這二十年應知為初覺時期。 在這期間以善來比丘具足戒授具足戒，這主要是指以世尊為師為依而成為善來比丘的有福之人。其他未證聖果者如蘇陀等，或在雙神變中生信而在舍利弗長老處出家的、在迦葉佛時曾為蝙蝠的五百比丘在長老處出家，因此說"世尊在初覺時期以善來比丘具足戒授具足戒"。在之後的二十五年中，在給孤獨所建祇樹大精舍度十九年雨安居。在毗舍佃以二十七俱胝財施所建東園度六年雨安居。因這兩家的大功德，依止舍衛城度二十五年雨安居。最後一年在貝盧瓦村度雨安居時生臨終之痛，在那裡捨棄壽行。這些不是此處所要表達的，只是爲了知道世尊雨安居的次序而說。 歸依具足戒是指以"我歸依佛"等三說而以三歸依成為具足戒者。 接受教誡具足戒是指對迦葉長老允許的具足戒："因此迦葉，你應如是學：'對長老、新學、中間的比丘都要具足強烈的慚愧心。'迦葉，你應如是學。因此迦葉，你應如是學：'凡所聞法，與善相應的，我都要專注、作意、全神貫注、傾耳而聞。'迦葉，你應如是學。因此迦葉，你應如是學：'我不應舍離與喜悅俱行的身念。'迦葉，你應如是學。"以此接受教誡而允許的具足戒。 解答問題具足戒是指對蘇巴迦允許的具足戒。據說，世尊在東園經行時問蘇巴迦沙彌："蘇巴迦，'腫脹想'或'色想'，這些法是異義異文，還是同義異文？"等關於十不凈的問題。他回答了這些問題。世尊讚歎后問："蘇巴迦，你幾歲？""世尊，我七歲。""蘇巴迦，你能與我的一切智智相應而答問題。"心生歡喜而允許具足戒，這是解答問題具足戒。

Aṭṭhavācikūpasampadā nāma bhikkhuniyā bhikkhunisaṅghato ñatticatutthena bhikkhusaṅghato ñatticatutthenāti imehi dvīhi kammehi upasampadā. Ñatticatutthakammūpasampadā nāma bhikkhūnaṃ etarahi upasampadā, ayameva idhādhippetā, sampattivipattivasena sambhavato. Kasmā hesa upasampanno nāmāti. Samaggena saṅghena ñatticatutthena kammena akuppena ṭhānārahena uparibhāvaṃ samāpanno pattoti upasampanno, seṭṭhabhāvaṃ pattotiattho tathā hi gihibhāvato sāmaṇerabhāvo seṭṭho nāma, tatopi upasampannabhāvoyeva seṭṭho. Tattha samaggena saṅghenāti sabbantimena pariyāyena pañcavaggakaraṇīye kamme yāvatikā bhikkhū kammappattā, tesaṃ āgatattā chandārahānaṃ chandassa āhaṭattā, sammukhībhūtānañca appaṭikkosanato etasmiṃ kamme samaggabhāvaṃ upagatena. Ñatticatutthenāti tīhi anusāvanāhi ekāya ca ñattiyā kattabbena. Ettha ca kiñcāpi ñatti sabbapaṭhamaṃ vuttā, tissannaṃ pana anusāvanānaṃ atthabyañjanabhedābhāvato atthabyañjanabhinnā ñatti tāsaṃ catutthanti katvā ñatticatutthanti vuccati. Kammenā ti dhammikena kammena, vinayakammenātiattho. Akuppenā ti vatthu ñatti anusāvana sīma parisasampatti sampannattā akopetabbataṃ appaṭikkositabbatañca upagatena. Ṭhānārahenā ti kāraṇārahena, satthusāsanārahenāti attho. Etehi kāraṇehi seṭṭhabhāvamāpannoti attho. Tattha sampattivipattivasena sambhavato ti vatthusampatti ñattisampatti anusāvanasampattisīmasampattiparisasampattivasena pañcahi sampattīhi upasampadakammassa sijjhanatoti attho. Tattha vatthu sampattināma paripuṇṇavīsativassabhāvo idāni purisattabhāvo ca. Unnavīsativassaṃ, antimavatthuajjhāpannapubbaṃ, paṇḍako, theyyasaṃvāsako, titthiyapakkantako, tiracchānagato, mātughātako, pitughātako, arahantaghātako, bhikkhunidūsako, saṅghabhedako, lohituppādako, ubhatobyañjanako, ti ime terasa puggalā upasampadāya avatthu. Tattha ūnavīsativassanti sāmaññena vuttepi mātukucchito nikkhamanato paṭṭhāya ekūnavīsaparipuṇṇo purisapuggalo upasampadāya vatthu, tato oraṃ na upasampadāya vatthu tatho hi ekasmiṃ saṃvacchare hemantagimhavassavasena tiṇṇaṃ utūnaṃ sambhavattā tayo utū honti, honti cettha.

『『Kattikantikapakkhamhā, hemaṃ phagguṇapuṇṇamā;

Tassanti kapakkhamhā, gimhaṃ āsāḷhipuṇṇamā;

Vassakālaṃ tato sesaṃ, catuvīsatūposathā.

Cātuddasī cha etesu, pakkhā tatiyasattamā;

Sesā pannarasī ñeyyā, aṭṭhārasa uposathāti』』.

我來為您翻譯這段巴利文： 八語具足戒是指比丘尼從比丘尼僧團以白四羯磨、從比丘僧團以白四羯磨這兩種羯磨得具足戒。白四羯磨具足戒是指現今比丘的具足戒，這裡正是指這個，因其具有成就與不成就。 為什麼稱為具足戒者？因為由和合僧團以不動的、合理的白四羯磨達到上位而稱為具足戒者，意為達到最上位。如是在家身份中沙彌身份為最上，較之更上的是具足戒身份。其中"和合僧團"是指以最少人數，在五人作羯磨時，應到的比丘已到，應與欲的已與欲，現前者不反對，在此羯磨中達到和合。"白四"是指以三次羯磨宣說和一次白表達。雖然白首先說，但因三次羯磨宣說義文無別，而白與它們義文有別，作為它們的第四，故稱白四。"羯磨"是指如法羯磨，即律羯磨。"不動"是指因事、白、宣說、界、眾成就而達到不可動搖、不可反對。"合理"是指合理由，即合導師教法。意為以這些因緣達到最上位。 其中"具有成就與不成就"是指具足戒羯磨以事成就、白成就、宣說成就、界成就、眾成就等五種成就而成立。其中事成就是指滿二十歲及現為男身。未滿二十歲、曾犯極重罪、黃門、盜住、投外道、畜生、殺母、殺父、殺阿羅漢、污比丘尼、破僧、出佛身血、兩性人等十三種人不是具足戒的事。其中雖泛說"未滿二十歲"，但從出母胎起滿十九歲的男子是具足戒的事，未滿則不是具足戒的事。因為一年中有寒、熱、雨三季，有： "從迦提迦月盡，寒季至帕古納滿， 從其盡至阿沙荼，熱季滿月為止， 雨季餘下時間，二十四布薩日。 其中十四布薩，第三和第七月， 余為十五布薩，共十八布薩日。"

Ettha ca kattikassa kāḷapakkhapāṭipadato paṭṭhāya yāva phagguṇapuṇṇamā cattāro māsā hemautu nāma. Phagguṇassa kāḷapakkhapāṭipadato paṭṭhāya yāva āsāḷhīpuṇṇamā cattāro māsā gimhautu nāma. Asāḷhakāḷapakkhapāṭipadato paṭṭhāya yāva aparakattikapuṇṇamā cattāro māsā vassautu nāma. Evaṃ ekasmiṃ saṃvacchare tayo utū honti. Tattha ekasmiṃ utumhi pakkhassa tatiyasattamesu dve dve katvā cha catuddasikā, paṭhamadutiyacatutthapañcamachaṭṭhaaṭṭhamesu cha cha katvā aṭṭhārasa pannarasikāti evaṃ ekasaṃvacchare catuvīsati uposathā honti. Imesu catuvīsatuposathesu cātuddasiyā ekūnatiṃsa divasā hontīti katvā ekasaṃvacchare cha ūnā divasā honti. Iminā nayena ekūnavīsatime vasse chamāsādhikāni aṭṭhārasavassāni honti. Tasmiṃ mātukucchimhi nibbattakāle dasamāse pakkhipitvā cattāri māsādhikāni ekūnavīsavassāni paripuṇṇāni. Rājāno pana tiṇṇaṃ tiṇṇaṃ vassānaṃ accayena māsaṃ ākaḍḍhanti , divasena saha māsampi, tasmā aṭṭhārasavasse yeva cha māsādhikāni honti. Taṃ heṭṭhācatumāsādhika ekūnavīsatime vasse pakkhipitvā ekamāsādhikāni vīsativassāni sabbaso paripuṇṇāni honti. Evaṃ ekūnavīsativassato paṭṭhāya gabbhavīso upasampadāya vatthūti veditabbo. Idāni purisattabhāvo ti bhikkhuniyā abhāvato purisapuggalova idāni vaṭṭatīti adhippeto tathā hi mātugāmassa pabbajitatthā pañcavassasatāni saddhammo tiṭṭheyya, paññattattā pana aparāni pañcavassasatāni ṭhassatīti evaṃ vassasahassameva paṭisambhidāppattasaddhammassa patiṭṭhitabhāvo vutto. Mātugāmā ca nāma duppaññā tibbakilesā lāmakā ca. Bhagavatā ca paṭhamabodhiyaṃ ādito paṭṭhāyameva mahāpajāpatiyā gotamiyā aṭṭhagarudhammapaṭiggahaṇena upasampadatte anuññātepi sāsanassa aciraṭṭhitikabhāvo vutto. Duppaññattā itthiyo sāsane ciraṃ na tiṭṭhanti, tibbakilesattā yathā paññatta sikkhāpadānurūpaṃ saṃvarampi rakkhituṃ na sakkonti. Lāmakattāpi tā aṭṭhasamāpattiṃ labhantāpi brāhmapārisajjaṃ nātikkamanti, evaṃ bhikkhuniyā abhāvato idāni purisapuggaloti vuttaṃ. Imasmiṃ ṭhāne ṭhatvā cattāri khettāni veditabbāni tathā hi mātugāmassa pabbajitattā vassasahassameva ṭhassatīti cetaṃ paṭisambhidāppattakhīṇāsavavasena vuttaṃ, tato paraṃ uttaripi sukkhavipassakakhīṇāsavavasena vassasahassaṃ, anāgāmivasena vassasahassaṃ, sakadāgāmivasena vassasahassaṃ, sotāpannavasena vassasahassanti evaṃ pañcavassasahassāni paṭivedhasaddhammo tiṭṭhati. Pariyattisaddhammopi tāniyeva na hi pariyattiyā asati paṭivedho atthi. Nāpi pariyattiyā sati paṭivedho na hoti. Liṅgaṃ pana pariyattiyā antarahitāya ciraṃ pavattissati, idaṃ khandhakabhāṇakānaṃ matena vuttanti veditabbaṃ. Dīghanikāyaṭṭhakathāyaṃ pana evaṃ vuttaṃ 『『paṭisambhidāppattehi vassasahassaṃ aṭṭhāsi, chaḷabhiññehi vassasahassaṃ, tevijjehi vassasahassaṃ, sukkhavipassakehi vassasahassaṃ, pātimokkhena vassasahassaṃ aṭṭhāsī』』ti. Idampi dīghabhāṇakattherānaṃ matena vuttaṃ. Aṅguttaranikāyaṭṭhakathāyampi buddhānaṃ parinibbānato vassasahassameva paṭisambhidā nibbattetuṃ sakkonti, tato paraṃ cha abhiññā , tato tāpi asakkontā tisso vijjā nibbattanti. Gacchantekāle tānipi nibbattetuṃ asakkontā sukkhavipassakā honti.

我來為您翻譯這段巴利文： 這裡，從迦提迦月黑月初一起至帕古納滿月四個月為寒季。從帕古納月黑月初一起至阿沙荼滿月四個月為熱季。從阿沙荼月黑月初一起至后迦提迦滿月四個月為雨季。如是一年有三季。其中每季第三和第七月各兩次，共六次十四日布薩，第一、二、四、五、六、八月各六次，共十八次十五日布薩，如是一年有二十四次布薩。在這二十四次布薩中，十四日布薩共二十九天，因此一年少六天。依此方法，到第十九年有十八年零六個月。在母胎中出生時加上十個月，滿十九年零四個月。但國王每過三年增加一個月，還有一天一月，因此在十八年就有六個月。這加入下面四個月零的十九年中，總共正好滿二十年零一個月。如是應知從十九年起胎中二十年是具足戒的事。 "現為男身"是指因無比丘尼，現今只允許男子，因為女人出家正法只住五百年，但因制定戒律又住五百年，如是具足無礙解正法只住一千年。女人愚鈍、煩惱深重且低劣。雖然世尊在初覺時從一開始就允許大愛道瞿曇彌以接受八敬法得具足戒，但說教法不久住。因愚鈍女人在教法中不久住，因煩惱深重不能如所制戒律保持律儀。因低劣即使得八定也不超過梵眾天，如是因無比丘尼故說現今男子。 在此應知四種領域。即因女人出家正法只住一千年，這是就得無礙解漏盡者而說，此後純觀漏盡者一千年，不還者一千年，一來者一千年，預流者一千年，如是證悟正法住五千年。教理正法也同樣，因為無教理則無證悟，有教理必有證悟。但相狀在教理消失後將長久住持，應知這是誦犍度者的意見。在《長部注》中如是說："得無礙解者住一千年，六神通者一千年，三明者一千年，純觀者一千年，以波羅提木叉住一千年。"這也是長部誦者長老的意見。在《增支部注》中也說：佛般涅槃后一千年能生無礙解，此後六神通，後來不能生起這些就生三明，隨時過去不能生起這些就成為純觀者。

Eteneva upāyena anāgāmino sakadāgimino, sotāpannāti vuttaṃ. Idampi aṅguttaranikāye vuttaṃ. Saṃyuttanikāyaṭṭhakathāyaṃ pana paṭhamabodhiyaṃ bhikkhū paṭisambhidāppattā. Atha kāle gacchante paṭisambhidā pāpuṇituṃ na sakkhiṃsu, chaḷabhiññā ahesuṃ. Tato chapi abhiññā pattuṃ asakkontā tisso vijjā pāpuṇiṃsu. Idāni kāle gacchante tisso vijjā pāpuṇituṃ asakkontā āsavakkhayaṃ pāpuṇissanti, tampi asakkontā anāgāmiphalaṃ, tampi asakkontā sakadāgāmiphalaṃ, tampi asakkontā sotāpattiphalaṃ. Gacchantekāle sotāpattiphalampi pattuṃ na sakkhissantī』ti vuttaṃ. Yasmā ce te ācariyā bhinnavādā, tasmā tesaṃ ācariyānaṃ bhāṇakānaṃ matameva buddhaghosācariyena tattha tattha likhitanti gahetabbaṃ, aññathā ācariyasseva pubbāparavirodhappasaṅgo siyā ācariyabuddhaghoseneva hi sīhaḷabhāsaṃ apanetvā māgadhabhāsāya sāṭṭhakathaṃ buddhavacanaṃ likhitaṃ, na aññena ācariyena tasmā aṭṭhakathāya vuttavacanameva pamāṇanti gahetabbaṃ. Nanu cattāropi nikāyaṭṭhakathāsaṅgītiṃ ārūḷhā, atha kasmā evaṃ bhinnāti. Saccaṃ, tathāpi kesañci therānaṃ vādappakāsanatthaṃ vuttaṃ. Na saṅgāhakattherānaṃ, tasmā aṭṭhakathāvacanameva pamāṇanti vuttaṃ.

Antimavatthuajjhāpannapubbanti pārājikabhikkhu, so abhabbo sāsane upasampadakammassa laddhuṃ.

Paṇḍakoticetta pañcavidho hoti āsittapaṇḍako, ussūyapaṇḍako, opakkamikapaṇḍako, napuṃsako, pakkhapaṇḍakoti. Tattha yassa paresaṃ aṅgajātaṃ mukhena gaṇhitvā asucinā āsittassa pariḷāho vūpasamati, ayaṃ āsittapaṇḍako nāma. Yassa paresaṃ ajjhācāraṃ passato ussūyāya uppannāya pariḷāho vūpasamati, ayaṃ ussūyapaṇḍako nāma. Yassa upakkamena bījāni apanītāni honti, ayaṃ opakkamikapaṇḍako nāma. Yo pana paṭisandhiyaṃ yeva abhāvako uppanno hoti, ayaṃ napuṃsako nāma. Ekacco pana akusalavipākānubhāvena kāḷapakkhe paṇḍako hoti, juṇhapakkhe panassa pariḷāhovūpasamati , ayaṃ pakkhapaṇḍako nāma, keci pana yo kāḷapakkhe itthī hoti, juṇhapakkhe puriso, ayaṃ pakkhapaṇḍakoti vadanti, taṃ tesaṃ matimattameva. Etesu āsittapaṇḍakassa ca ussūyapaṇḍakassa ca pabbajjā na vāritā. Opakkamikanapuṃsakapakkhapaṇḍakānaṃ pana vāritā. Tesupi pakkhapaṇḍakassa yasmiṃ pakkhe paṇḍako hoti, tasmiṃyeva pabbajjā vāritā. Ettha ca apaṇḍakapakkhe pabbajitvā paṇḍakapakkhe nāsetabboti tīsupi gaṇṭhipadesu vuttaṃ. Keci pana 『『apaṇḍakapakkhepabbajito sato kilesakkhayaṃ pāpuṇāti, na nāsetabbo』』ti vadanti, taṃ tesaṃ matimattameva, paṇḍakassa kilesakkhayā sambhavato khīṇakilesassa ca paṇḍakabhāvānupapattito ahetuka paṭisandhikathāyañhi avisesena paṇḍakassa ahetukapaṭisandhi katā vuttā, āsitta ussūyapakkhapaṇḍakānañca paṭisandhito paṭṭhāyeva paṇḍakabhāvo, na pavattiyaṃyevāti vadanti. Teneva ahetukapaṭisandhiniddese jaccandha-jaccabadhirādayo viya paṇḍako jātisaddena visesetvā niddiṭṭho. Catutthapārājikasaṃvaṇṇanāyaṃ pana abhabbapuggale dassentena paṇḍakatiracchānagataubhato byañjanakā tayo vatthuvipannā ahetukapaṭisandhikā, tesaṃ saggo avāritoti avisesena vuttaṃ, evaṃ pañcavidhā paṇḍakā te paṇḍakasāmaññena avisesetvā 『『paṇḍakāti evameva vatvā paṇḍako bhikkhave na upasampādetabbo』』ti vuttanti daṭṭhabbaṃ.

我來為您翻譯這段巴利文： 以同樣方法說不還者、一來者、預流者。這也是在《增支部》中所說。但在《相應部注》中說：初覺時比丘得無礙解。隨時過去不能得無礙解，成為六神通者。後來不能得六神通，得三明。現在隨時過去不能得三明，將得漏盡，不能得那個將得不還果，不能得那個將得一來果，不能得那個將得預流果。隨時過去將不能得預流果。 因為這些阿阇黎見解不同，所以應當理解佛音阿阇黎在各處所寫的只是那些阿阇黎和誦者們的意見，否則阿阇黎自身將有前後矛盾之過。因為只有阿阇黎佛音除去僧伽羅語後用摩揭陀語寫下帶註釋的佛語，不是其他阿阇黎，所以應以註釋中所說為準。難道四部註釋都沒有結集入嗎？那為什麼如此不同？確實如此，但那是爲了顯示某些長老的見解，不是結集長老的，所以說只以註釋為準。 "曾犯極重罪"是指波羅夷比丘，他不能在教法中得具足戒羯磨。 "黃門"有五種：射精黃門、嫉妒黃門、致殘黃門、閹人、半月黃門。其中以口含他人生殖器，被精液射入后熱惱平息，這是射精黃門。見他人性行為，因嫉妒生起后熱惱平息，這是嫉妒黃門。以人為方法去除生殖器者，這是致殘黃門。從結生時就無性者，這是閹人。有些人因不善業報力在黑月為黃門，但在白月熱惱平息，這是半月黃門。有些人說在黑月為女人，白月為男人，這是半月黃門，那只是他們的意見。在這些中，射精黃門和嫉妒黃門不禁止出家。但致殘、閹人、半月黃門被禁止。其中半月黃門在作黃門的月份被禁止出家。這裡三種義疏都說："在非黃門月出家者，在黃門月應驅逐。"有些人說："在非黃門月出家者若證滅盡，不應驅逐"，那只是他們的意見。因為黃門可能滅盡煩惱，而滅盡煩惱者不可能是黃門。在無因結生的論述中泛說黃門是無因結生，他們說射精、嫉妒、半月黃門從結生起就是黃門，不僅在現世。因此在無因結生的解說中，黃門像生盲、生聾等以"生"字修飾而說明。但在第四波羅夷解釋中顯示不能得道的人時，泛說黃門、畜生、兩性人三種事差違者是無因結生，他們不禁止生天。如是五種黃門，應知不區分黃門種類而只說"黃門"，說"諸比丘，不應為黃門授具足戒。"

Theyyasaṃvāsako ti yo sayameva pabbajjāliṅgaṃ gahetvā bhikkhuvassaṃ gaṇetvā bhikkhūti paṭiññaṃ sampaṭicchati, yathāvuḍḍhaṃ vandanaṃ sādiyati, so liṅgassa saṃvāsassa ca thenattā ubhayatthenako nāma. Yo pana yathāvuḍḍhaṃ vandanaṃ na sādiyati, asuddhacittavasena liṅgassathenattāliṅgatthenako nāma. Yo vā pana sāmaṇerabhūmiyaṃ ṭhatvā musāvādena bhikkhuti paṭiññaṃ gahetvā bhikkhuvassaggena vandanādiṃ sādiyati, so bhikkhūhi dinnaliṅgattā liṅgatthenako na hoti, saṃvāsassa thenattā saṃvāsatthenako nāma. Ettha ca ubhayatthenakopi asuddhacittena liṅgatthenakeeva paviṭṭhoti veditabbo. Yopi sāmaṇero vuḍḍhasāmaṇerānaṃ vandanaṃ sādiyati, daharabhikkhūpi vuḍḍhabhikkhūnaṃ vandanaṃ sādiyati, sopi theyyasaṃvāsako nāpi hoti, athenattā. Yo vā pana bhikkhupārājikamāpannova bhikkhuliṅge ṭhito yāva paṭijānāti, tāva attheva tassa bhikkhubhāvo, na so anupasampannasaṅkhyaṃ gacchati, tathā hi so saṃvāsaṃ sādiyantopi theyyasaṃvāsako na hoti, so sahaseyyādiāpattimpi na janeti, omasavāde pācittiyañca na janeti teneva 『『asuddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ ajjhāpanno, tañce suddhadiṭṭhi samāno okāsaṃ kārāpetvā akkosādhippāyo vadati āpatti omasavādassā』』ti omasavāde pācittiyaṃ vuttaṃ. Asati hi bhikkhubhāve dukkaṭaṃ vadeyya. Yo pana sāmaṇero sāmaṇeraliṅgeneva pāṇātipātādipañcavidhaṃ silavipattiṃ pāpuṇāti, sopi āgato liṅganāsanāya nāsetvā saraṇasīlaṃ dātabbaṃ, athenattā upasampadāya avatthubhāvampi na pāpuṇāti. Vikālabhojanādikaṃ karontassa pana 『『accayo maṃ bhante accāgamā』』tyādinā saṅghamajjhe accayaṃ desāpetvā vā daṇḍakammaṃ vā katvā sīlaṃ dātabbameva. Titthiyapakkantako uttānoyeva.

我來為您翻譯這段巴利文： 盜住者是指自己取得出家相狀，計算比丘年數，承認"是比丘"的稱呼，接受按資歷的禮敬，因偷盜相狀和共住而稱為雙盜者。若不接受按資歷的禮敬，因不凈心而偷盜相狀稱為相狀盜者。或者處於沙彌地位，以妄語取得"比丘"的稱呼，接受以比丘年臘的禮敬等，因比丘給予相狀而不是相狀盜者，因偷盜共住稱為共住盜者。這裡雙盜者也應知因不凈心而歸入相狀盜者。若沙彌接受長沙彌的禮敬，年輕比丘接受長老比丘的禮敬，也不成為盜住者，因為非盜。 若已犯比丘波羅夷而住于比丘相狀中，只要承認就仍有比丘身份，不算為未具足戒者。因此他即使接受共住也不成為盜住者，也不構成同宿等罪，也不構成辱罵的波逸提罪。因此在辱罵中說波逸提："不凈者是犯某一波羅夷法的人，若認為他清凈，請求機會，意圖辱罵而說，犯辱罵罪。"若無比丘身份則說突吉羅。 若沙彌以沙彌相狀犯殺生等五種戒，也應以相狀廢除而廢除，應給予三皈依戒，因非盜而不成為具足戒的不合格事。但對於非時食等，應在僧團中以"尊者，我犯了過錯"等懺悔過錯，或作懲罰羯磨后必須給予戒。投外道者義顯然。

Tiracchānagatoti yokoci amanussabhūto cattāro apāyikāpi upasampadāya avatthuyeva. Te paṭisandhiyā lāmakattā abhabbā sāsane pabbajituṃ. Yadi cattāro apāyikā upasampadāya avatthu bhaveyya, atha kasmā sese anapadisitvā tiracchānagatova avatthūti vuttanti. Sesānaṃ apākaṭavatthuttā, tathā hi sambuddhakāle tiracchānayoniyaṃ nibbatto eko nāgarājā nāgayoniyā aṭṭīyati harāyati jigucchati. Athakho tassa nāgassa etadahosi kenanukho ahaṃ upāyena nāgayoniyā parimucceyyaṃ khippañca manussattaṃ labheyyanti. Athakho tassa nāgassa etadahosi 『『ime kho samaṇāsakyaputtiyā dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā sace kho ahaṃ samaṇesu sakyaputtiyesu pabbajeyyaṃ, evāhaṃ nāgayoniyā parimucceyyaṃ khippañca manussattaṃ paṭilabheyya』』nti. Atha kho so nāgo māṇavakavaṇṇena bhikkhū upasaṅkamitvā pabbajjaṃ yāci. Taṃ bhikkhū pabbājesuṃ upasampādesuṃ. Tena kho pana samayena so nāgo aññatarena bhikkhunā saddhiṃ paccantime vihāre paṭivasati. Atha kho so bhikkhu rattiyā paccūsasamayaṃ paccūṭṭhāya ajjhokāse caṅkamati. Atha kho so nāgo tassa bhikkhuno nikkhante vissaṭṭho niddaṃ okkamesi. Sabbo vihāro ahinā puṇṇo, vātapānehi bhogā nikkhantā honti. Athakho so bhikkhu 『『vihāraṃ pavisissāmī』』ti kavāṭaṃ paṇāmento addasa sabbaṃ vihāraṃ ahināpuṇṇaṃ vātapānehi bhoge nikkhante. Disvāna bhīto vissaramakāsi. Bhikkhū upadhāvitvā taṃ bhikkhuṃ etadavocuṃ 『『kissa tvaṃ āvuso vissaramakāsī』』ti. Ayaṃ āvuso sabbo vihāro ahinā puṇṇo vātapānehi bhogā nikkhantāti. Atha kho so nāgo tena saddena pabujjhitvā sake āsane nisīdi. Bhikkhū evamāhaṃsu 『『koci tvaṃ āvuso』』ti. 『『Ahaṃ bhante nāgo』』ti. 『『Kissa pana tvaṃ āvuso evarūpaṃ akāsī』』ti. Atha kho so nāgo bhikkhūnaṃ etamatthaṃ ārocesī. Bhikkhū bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā taṃ nāgaṃ etadavoca 『『tumhe khvattha nāgā avirūḷhidhammā imasmiṃ dhammavinaye, gaccha tvaṃ nāga, tattheva cātuddase pannarase aṭṭhamiyā ca pakkhassa uposathaṃ upavasa, evaṃ tvaṃ nāgayoniyā parimuccissasi khippañca manussattaṃ paṭilabhissasī』』ti. Atha kho so nāgo 『『avirūḷhadhammo kirāhaṃ imasmiṃ dhammavinayeti dukkhī dummano assūni pavattayamāno vissaraṃ katvā pakkami. Atha kho bhagavā bhikkhū āmantesi 『『dve me bhikkhave paccayā nāgassa sabhāvapātukammāya. Yadā ca sajātiyā methunaṃ dhammaṃ paṭisevati, yadā ca vissaṭṭho niddaṃ okkamati. Ime kho bhikkhave dve paccayā nāgassa sabhāva pātukammāya. Tiracchānagato bhikkhave na upasampādetabbo, upasampanno nāsetabbo』』ti evaṃ tiracchānasseva pākaṭavattuttāti. Ettha ca pavattiyaṃ abhiṇhaṃ sabhāvapātukammadassanavasena 『『dve paccayā』』ti vuttaṃ. Nāgassa pana pañcasu kālesu sabhāvapātukammaṃ hoti paṭisandhikāle, tacapajahananakāle, sajātiyā methunakāle, vissaṭṭha niddokkamanakāle, cutikāleti. Nanu ca devāpi upasampadāya avatthuyeva, atha kasmā cattāro apāyikāva upasampadāya avatthūti vuttanti. Saccaṃ, tathāpi devānaṃ abhabbattā paṭivedhasāsanassa ṭhitattā te abhabbato visuṃ karaṇatthāya evaṃ vuttanti daṭṭhabbaṃ.

我來為您翻譯這段巴利文： 畜生是指任何非人類的存在，四惡道者都不是具足戒的合格事。他們因結生低劣而不能在教法中出家。若四惡道者都是具足戒的不合格事，為何不說其他而只說畜生是不合格事呢？因為其他的事例不顯著。如在正等覺者時期，有一位出生在畜生道的龍王厭惡、羞恥、厭棄龍的生存。那時這龍想："以什麼方便我能脫離龍的生存，並快速得到人身呢？" 這龍又想："這些釋迦子沙門是行法者、行正道者、行梵行者、說實語者、持戒者、具善法者。如果我在釋迦子沙門處出家，如是我能脫離龍的生存，並快速獲得人身。"於是這龍以青年婆羅門相貌靠近比丘們請求出家。比丘們為他授予出家和具足戒。 那時這龍與一位比丘同住在邊地精舍。那位比丘在後夜起來在露地經行。這時這龍在那比丘離開後放松入睡。整個精舍充滿蛇身，蛇身從窗戶伸出。那時這比丘想要進入精舍推開門，看見整個精舍充滿蛇身，蛇身從窗戶伸出。看見后恐懼大叫。比丘們跑來對那比丘說："賢友，你為什麼大叫？""賢友們，這整個精舍充滿蛇身，蛇身從窗戶伸出。" 這時這龍被聲音驚醒，坐在自己的座位上。比丘們如是說："賢友，你是什麼人？""尊者，我是龍。""賢友，你為什麼這樣做？"這時這龍將此事告訴比丘們。比丘們將此事告訴世尊。這時世尊因此因緣、因此事由召集比丘僧團，對那龍說："你們龍在這法律中是不能增長的，去吧龍，就在那裡在十四日、十五日、八日守布薩，如是你將脫離龍的生存，並快速獲得人身。" 這時這龍想："我在這法律中是不能增長的"，憂愁、不悅、流淚、大叫而離去。這時世尊告訴比丘們："諸比丘，有兩種因緣使龍顯露本性：當與同類行淫慾法時，當放鬆入睡時。諸比丘，這是使龍顯露本性的兩種因緣。諸比丘，不應為畜生授具足戒，已受具足戒者應驅逐。"如是隻有畜生的事例顯著。 這裡說"兩種因緣"是就現世中經常顯露本性而言。但龍在五個時候顯露本性：結生時、蛻皮時、與同類交合時、放鬆入睡時、死亡時。難道諸天也不是具足戒的不合格事嗎？為什麼說只有四惡道者是具足戒的不合格事呢？確實如此，但應知這樣說是爲了因諸天不能證悟而證悟教法仍住，而將他們分開作為不能得者。

Vakkhati hi samantapāsādikāya vinayaṭṭhakathāya mahāvagge 『『tiracchānagato bhikkhaveti ettha nāgo vā hotu supaṇṇamāṇavakādīnaṃ vā aññataro antamaso sakkaṃ devarājānaṃ upādāya yo koci amanussajātiyo sabbova imasmiṃ atthe tiracchānagatoti veditabbo』』ti, tena 『『tiracchānagatoti yokoci amanussabhūto』』ti vuttanti. Ettha cāha yadi nāgasupaṇṇā paṭisandhiyā lāmakā bhaveyya, atha kasmā vidhurajātake cattāro janā nāgasupaṇṇasakkadhanañcayakorabyesu bhavanesu taṃ tadeva ṭhānaṃ patthentā dānādīni puññāni karonti, tesu eko āyupariyosāne saputtadāro nāgabhavane nāgarājā hutvā nibbatti, eko supaṇṇabhavane simbalivimāne supaṇṇarājā hutvā nibbatti, eko tāvatiṃsabhavane sakko hutvā nibbatti, eko dhanañcayakorabyarañño aggamahesiyā kucchimhi nibbattīti catunnampi janānaṃ paṭisandhiyaṃ kusalakammeneva pavattabhāvo vutto yadi kusalakammena bhaveyya, 『『kusalā cetanā vipākānaṃ khandhānaṃ kaṭattā ca rūpānaṃ kammapaccayena paccayo』』ti imissāpi paṭṭhānapāḷiyā ahetukānampi paṭisandhikkhaṇe kammapaccayabhāvo vutto bhaveyya, na panevaṃ vattabbaṃ atha kathañcidaṃ paccetabbanti. Vuccate, nikantiyā balavattā sattavidhamethunasaṃyogattā ca aparisuddhā tesaṃ kusalacetanā, aparisuddhāyeva sugatibhūmiyaṃ janetuṃ na sakkonti. Duggatibhūmiyaṃ pavattamānāpi kammā yūhanakāle taṃ taṃ bhūmipatthanā taṇhāsampayuttāpubbabhāgacetanā balena tesu tiracchānabhūmīsu nibbattanti, na aññena akusalena. Evañhi patthitapatthanā siddhāpi bhaveyya. Yadi aññena akusalakammena bhaveyya, icchitapatthanāpi asiddhāva bhaveyya. Nikantica nāmesā balavajhānasampayuttacetanāpi paṭibāhituṃ sakkā tathā hi gopakadevadattassa ācariyasamaṇo jhānabalena brahmabhūmīsu anibbattitvā jhānaṃ paṭibāhitvā aññakammena gandhabbadevesuyeva uppajjati 『『sīlavato hi bhikkhave cetopaṇidhi samijjhati visuddhattā』』ti tesaṃ vitthāro dīghanikāye āgato, atthikehi tattha oloketabbo. Sattavidhamethunasaṃyogavasenāpi sattā dukkhato na muccanti vuttañhi bhagavatā 『『idha brāhmaṇa ekacco samaṇo vā brāhmaṇo vā sammā brahmacārī paṭijānamāno na heva kho mātugāmena saddhiṃ dvayaṃdvaya samāpattiṃ samāpajjati, api ca kho mātugāmassa ucchādanaṃ nhāpanaṃ parimaddanaṃ sambāhanaṃ sādiyati, so tadassādeti taṃ nikāmeti, tenacavittiṃ āpajjati. Idampikho brāhmaṇabrahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampi. Ayaṃ vuccati brāhmaṇa aparisuddhaṃ brahmacariyaṃ carati. Saṃyutto methunasaṃyogena na parimuccati jātiyā jarāmaraṇena…pe… na parimuccati dukkhasmāti vadāmi. Punaca paraṃ brāhmaṇa idhekacco samaṇovā…pe… paṭijānamāno. Na heva kho mātugāmenasaddhiṃ dvayaṃdvayasamāpattiṃ samāpajjati, na pi mātugāmassa ucchādanaṃ…pe… sādiyati, api ca kho mātugāmena saddhiṃ saṃjagghati saṃkīḷati saṃkeḷāyati, so tadassādeti…pe… dukkhasmāti vadāmi. Punaca paraṃ brāhmaṇa idhekacco samaṇo vā…pe… na heva kho mātugāmena saddhiṃ samāpajjati. Napi mātugāmassa ucchādanaṃ sādiyati. Napi mātugāmena saddhiṃ saṃjagghati saṃkīḷati saṃkeḷāyati. Apica kho mātugāmassa cakkhuṃ upanijjhāyati pekkhati, so tadassādeti…pe… dukkhasmāti vadāmi.

我來為您翻譯這段巴利文： 因為在《一切歡喜》律注大品中將說："'諸比丘，畜生'在這裡，無論是龍或者金翅鳥青年等任何一個，乃至包括帝釋天王，任何非人類都應在此義理中理解為畜生。"因此說"畜生是指任何非人類存在。" 這裡問：如果龍和金翅鳥因結生而低劣，那為何在《毗豆梨本生經》中四個人在龍、金翅鳥、帝釋、檀耶阇拘樓婆的住處，希求各自的地位而行佈施等功德，其中一人命終后與妻兒在龍宮成為龍王，一人在金翅鳥境沙羅樹宮成為金翅鳥王，一人在三十三天成為帝釋，一人生在檀耶阇拘樓婆王第一王后腹中，說四人的結生都是以善業而轉生？若是以善業，"善思是諸蘊異熟和所造色的業緣"，此發趣論文中也說無因者在結生剎那有業緣性，但不應如此說，那麼如何接受這個呢？ 答：因愛著強烈及有七種淫慾結合，他們的善思不清凈，不清凈者不能生在善趣地。即使在惡趣地轉生的業，在造作時以對各地的希求愛著相應的前分思力量，在那些畜生地出生，不是以其他不善業。如是所希求的願望也能成就。若以其他不善業，所欲的願望也不能成就。這愛著即使與強力禪那相應的思也能障礙，如瞿波迦提婆達多的師父以禪那力不生梵界，障礙禪那以其他業只生在乾闥婆天，如說"諸比丘，持戒者的心願能成就，因清凈的緣故"，其詳細在長部中來，有需要者應在那裡檢視。 以七種淫慾結合，眾生不能脫離苦，因為世尊說："在此，婆羅門，某沙門或婆羅門自稱完全梵行者，雖然不與女人二根交合，但是接受女人塗油、沐浴、按摩、撫摸，他喜愛它、欲求它、以此得滿足。婆羅門，這也是梵行的破損、裂缺、斑點、污點。婆羅門，這稱為行不清凈梵行，結合淫慾結合，不能解脫生、老死...不能解脫苦，我說。再者，婆羅門，在此某沙門或婆羅門...自稱...雖然不與女人二根交合，也不接受女人塗油...但是與女人一起笑、戲、玩樂，他喜愛它...不能解脫苦，我說。再者，婆羅門，在此某沙門或婆羅門...不與女人交合，不接受女人塗油，不與女人一起笑、戲、玩樂，但是以眼注視、觀看女人，他喜愛它...不能解脫苦，我說。"

Punaca paraṃ brāhmaṇa idhekacco samaṇovā brāhmaṇo vā…pe… na heva kho mātugāmena, na mātugāmassa, napi mātugāmena pekkhati. Api ca kho mātugāmassa saddaṃ suṇāti tirokuṭṭaṃvā tiropākāraṃvā hasantiyā vā bhaṇantiyā vā gāyantiyā vā rodantiyā vā, so tadassādeti…pe… dukkhasmāti vadāmi. Punaca paraṃ brāhmaṇa idhekacco samaṇo vā brahmaṇo vā…pe… naheva kho mātugāmena, napi mātugāmassa, napi mātugāmena, napi mātugāmassa rodantiyā vā…pe… api ca kho yānitāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni anussarati. So tadassā deti…pe… dukkhasmāti vadāmi. Punaca paraṃ brāhmaṇa idhekacco samaṇo vā brahmaṇo vā…pe… na heva kho mātugāmena, napi mātugāmassa…pe… na pi yāni tāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni anussarati, api ca kho gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi sahitaṃ samaṅgībhūtaṃ paricārayamānaṃ, so tadassādeti…pe… dukkhasmāti vadāmi. Punaca paraṃ brāhmaṇa…pe… na heva kho mātugāmena…pe… napi anussarati gahapatiṃ vā gahapatiputtaṃ vā paricārayamānaṃ, api ca kho aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati imināhaṃ sīlena vā vatena vā tapenavā brahmacariyena vā devo vā bhavissāmi devaññataro vāti, so tadassādeti , taṃ nikāmeti, tena ca vittiṃ āpajjati. Idaṃ kho brāhmaṇa brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampī』』ti evaṃ lābhādihetukena bhedena ca sattavidhamethunasaṃyogena khaṇḍādibhāvo saṅgahitoti veditabbo.

我來為您翻譯這段巴利文： "再者，婆羅門，在此某沙門或婆羅門...不與女人...不接受女人...不觀看女人。但是聽到女人的聲音，在墻后或圍墻后笑、說、唱、哭，他喜愛它...不能解脫苦，我說。再者，婆羅門，在此某沙門或婆羅門...不與女人...不接受女人...不與女人...不聽女人哭...但是憶念過去與女人一起笑、談、玩樂。他喜愛它...不能解脫苦，我說。 再者，婆羅門，在此某沙門或婆羅門...不與女人...不接受女人...也不憶念過去與女人一起笑、談、玩樂，但是看見居士或居士子具足受用五種欲功德，他喜愛它...不能解脫苦，我說。再者，婆羅門...不與女人...不憶念...不看居士或居士子受用，但是以愿生某天眾而修梵行：'以此戒或禁制或苦行或梵行，我將成為天神或某種天神'，他喜愛它，欲求它，以此得滿足。婆羅門，這也是梵行的破損、裂缺、斑點、污點。"如是應知以利養等因的區分和七種淫慾結合而攝取破損等性質。

Mātughātake pana yena manussitthibhūtāpi ajanikā posā vanikā mātā vā mahāmātā vā cūḷamātā vā janikāpi amanussitthibhūtā mātā ghātitā, tassa pabbajjā na vāritā, na ca anantariko hoti. Tiracchānitthiyopi manussapurisamāgamma manussabhūtaṃ puttaṃ vijāyanti kontaputtā dvebhātikattherā viya tepi hi aṇḍajāyeva, tathā hi petaloke tiracchāne manusse cāti imesu tīsu bhūmīsu catasso yoniyo sambhavanti. Manussesu panettha kecideva opapātikā honti, seyyathāpi mahāpadumakumārādayo. Aṇḍajāpi konta puttā dvebhātikattherā viya. Vitthāro pana sīhaḷavatthusmiṃ oloketabbo. Ettha ca kontāti kinnarī, tassā puttā kontaputtā, sā hi rañño asokadhammarājassa kāle vanacarakena labhitvā manussasaṃvāsamāgamma dve putte vijāyitvā 『『idāni dārake pahāya na gamissatī』』ti saññāya vanacarako tassā potthaṃ adāsi, sā potthaṃ labhitvā pakkhanditvā sakaṭṭhānameva gatā kinnariyo hi potthaṃ vinā pakkhandituṃ na sakkonti, teneva tāpaso 『『mā potthaṃ assā adāsī』』ti āha. Kammapaccaya utusamuṭṭhānañhi tāsaṃ potthaṃ, rañño cakkavattissa cakkaratanaṃ viya, tathā hi cakkavattino vehāsagamanādi puññavato iddhināma, na tena cakkaratanaṃ vā hatthiassaratanaṃ vā vinā attano sabhāveneva gantuṃ sakkonti. Tattha cakkaratanaṃ rañño cakkavattissa kammabalena nibbattattā samuddamajjhe jāyamānampi kammapaccayautusamuṭṭhānaṃ nāma. Hatthiassaratanāni pana kammapaccayakammasamuṭṭhānāni nāma. Pakkhīnaṃ vehāsagamanādikā kammavipākajā iddhi. Kinnariyo pana potthaṃ vinā attano sabhāvena pakkhandituṃ na sakkonti, tasmā tāsaṃ potthaṃ kammapaccayautusamuṭṭhānanti daṭṭhabbaṃ. Keci pana devānaṃ alaṅkārā viya paṭisandhiyā saha āgatoti vadanti, na taṃ paccetabbaṃ, aṇḍajajalābujānaṃ tathā asambhavato. Kecipi pavatti kāle katanti vadanti, tampi ayuttameva, saṃsedajāpi padumagabbhevā veḷugabbhe vā nibbattā pokkharasātibrāhmaṇapadumavatīveḷuvatīdevīādayo viya. Jalābujā pana pākaṭāyeva. Yena sayaṃ tiracchānabhūtena manussitthibhūtā mātā ghātitā, sopi ānantariko na hoti tiracchānagatattā panassa pabbajjā paṭikkhittā, kammaṃ panassa bhāriyaṃ hoti, ānantariyaṃ āhacca tiṭṭhati. Manussitthiyopi tiracchānamāgamma gabbhaṃ janenti, seyyathāpi bhūridattassa mātā itthiyo hi aṭṭhahi kāraṇehi gabbhaggahaṇaṃ hoti - ajjhācārena, kāyasaṃsaggena, coḷaggahaṇena, asucipānena, nābhiparāmasanena, rūpadassanena, saddena gandhenāti. Tattha ajjhācārena sudinnassa purāṇadutiyikā gabbhaṃ gaṇhitvā pacchimabhavikaṃ suvaṇṇabimbasadisaṃ bījakaṃ nāma puttaṃ vijāyi. Kadāci ekaccā utusamaye chandarāgarattā purisānaṃ hatthagāhaveṇigāhaaṅgapaccaṅgaparāmasanaṃ sādiyantiyopi gabbhaṃ gaṇhanti. Evaṃ kāyasaṃsaggena gabbhaggahaṇaṃ hoti. Udāyittherassa pana purāṇadutiyikā bhikkhunī taṃ asuciṃ ekadesaṃ mukhena aggahesi, ekadesaṃ coḷakeneva saddhiṃ aṅgajāte pakkhipi, sā tena gabbhaṃ gaṇhi. Evaṃ coḷaggahaṇena gabbhaggahaṇaṃ hoti. Migasiṅgatāpasassa mātā migī utusamaye tāpasassa passāvaṭṭhānaṃ āgantvā sasambhavaṃ pivi, sā tena gabbhaṃ gaṇhitvā migasiṅgaṃ nāma tāpasadārakaṃ vijāyi. Evaṃ asucipānena gabbhaggahaṇaṃ hoti.

我來為您翻譯這段巴利文： 關於殺母者，若殺作為人類女性的非生母養母、繼母、大姨母、小姨母，或作為非人女性的生母，不禁止其出家，也不成為無間罪。畜生女性與人類男性結合也能生出人類之子，如金翅鳥之子兩兄弟長老，他們也是卵生者。因為在餓鬼界、畜生界、人界這三界中有四種生類。在人中只有一些是化生，如大蓮花王子等。卵生者如金翅鳥之子兩兄弟長老。詳細內容應在僧伽羅故事中檢視。 這裡"金翅"是指緊那羅女，她的兒子稱為金翅子。在阿育法王時，一個獵人得到她后與人類結合生下兩個兒子。認為"現在她不會丟下孩子離去"，獵人給了她翅膀。她得到翅膀后飛走回到自己的地方。因為緊那羅女沒有翅膀不能飛，所以隱士說"不要給她翅膀"。她們的翅膀是業緣的時節所生，如轉輪王的輪寶。如是轉輪王的空中飛行等是福德神通，不能沒有輪寶或象馬寶而僅憑自性行走。其中輪寶因轉輪王的業力而生，即使生在海中也稱為業緣時節所生。像馬寶則稱為業緣業所生。鳥類的空中飛行等是業異熟生神通。但緊那羅女沒有翅膀不能憑自性飛行，所以應知她們的翅膀是業緣時節所生。 有些人說如諸天的裝飾品一樣與結生同來，這不應接受，因為卵生濕生者不可能如此。有些說是在現世所作，這也不合理。濕生者也在蓮胎或竹胎中出生，如蓮華足婆羅門、蓮華妃、竹華妃等。胎生者則顯而易見。若作為畜生者殺作為人類女性的母親，也不成為無間罪，但因是畜生而禁止出家，但他的業很重，接近無間罪。人類女性也能與畜生結合而懷孕，如布利達多的母親。 女人因八種原因受孕：交合、身體接觸、衣物接觸、飲不凈、觸臍、見相、聲音、香味。其中以交合，善生的前妻受孕生下名為種子的兒子，如黃金像般是最後有者。有時某些女人在經期對男人有欲貪，接受男人握手、握髮、撫摸肢體而受孕，如是以身體接觸受孕。優陀夷長老的前妻比丘尼用口含取他的不凈的一部分，一部分連同衣物放入生殖器，她因此受孕。如是以衣物接觸受孕。鹿角隱士的母親鹿在經期來到隱士小便處飲有精的尿，她因此受孕生下名為鹿角的小隱士。如是以飲不凈受孕。

Sāmassa pana bodhisattassa mātā utusamaye nābhiparāmasanena gabbhaṃ gaṇhitvā sāmatāpasadārakaṃ vijāyi, evaṃ maṇḍabyassa ca caṇḍapajjo tassa ca mātā utusamaye nābhiparāmasanavasena, tattha ca diṭṭhamaṅgalikāya nābhiparāmasanena maṇḍabyassa nibbatti ahosi. Caṇḍapajjotassa mātu nābhiyaṃ vicchiko pharitvā gato, tena caṇḍapajjotassa nibbatti ahosi. Idhekaccā itthī utusamaye purisasaṃsaggaṃ alabhamānā chandarāgavasena antogehegatāva purisaṃ upanijjhāyati, rājorodho viya, sā tena gabbhaṃ gaṇhāti. Evaṃ rūpadassanena gabbhaggahaṇaṃ hoti. Balākāsu pana purisonāma natthi, tā utusamaye meghasaddaṃ sutvā gabbhaṃ gaṇhanti. Gāvīeva vā kadāci usabhagandhena gabbhaṃ gaṇhanti. Evaṃ gandhena gabbhaggahaṇaṃ hoti. Evaṃ aṭṭhahi kāraṇehi itthiyo gabbhaṃ gaṇhanti. Ettha ca pitusadisāyeva puttā honti, tasmā bhūridattādayo dhataraṭṭhaṃ nāgarājānaṃ paṭicca nāgāyeva honti. Caṇḍapajjotassa pana vicchikaṃ paṭicca manusso jāto, sambhavena ajātattā. Pitughātakepi eseva nayo.

Arahantaghātako pana amanussa arahantadevataṃ vā manussajātiyaṃ vā avasesaṃ ariyapuggalaṃ ghātetvā anantariyo na hoti, pabbajjāpissa na vāritā, kammaṃ pana balavaṃ hoti. Tiracchāno pana amanussaarahantampi ghātetvā ānantariko na hoti, kammaṃ pana bhāriyaṃ tiracchānagatattā panassa pabbajjā vāritā. Bhikkhunidūsakasaṅghabhedakāni pākaṭāyeva.

Lohituppādako pana yo tathāgatassa abhejjakāyatāya parūpakkamena cammaṃ chinditvā lohitaṃ paggharituṃ na sakkoti, sarīrassa pana antoyeva ekasmiṃ ṭhāne lohitaṃ samosarati, āghātena patubbanamānaṃ sañcitaṃ hoti, tassa bahu apuññaṃ pasavati, ānantariko ca hoti, pabbajjāpissa vāritā, seyyathāpi devadatto. Yo pana jīvako viya rogavūpasamanatthaṃ phāletvā pūtimaṃsañca lohitañca nīharitvā phāsuṃ karoti, ayaṃ lohituppādako na hoti, bahupuññaṃ pasavati brahmapuññaṃ pasavati, seyyathāpi jīvakokomārabhacco.

我來為您翻譯這段巴利文： 娑摩菩薩的母親在經期以觸控臍部受孕生下娑摩小隱士，如是曼達比和旃陀跋阇其母在經期以觸控臍部，其中見吉祥女以觸控臍部而有曼達比的出生。旃陀跋阇的母親臍部被蝎子爬過，因此有旃陀跋阇的出生。在此某些女人在經期得不到男人接觸，以欲貪在屋內注視男人，如宮女，她因此受孕。如是以見相受孕。 在白鷺中沒有所謂的雄性，它們在經期聽到雷聲而受孕。或者有時母牛聞公牛氣味而受孕。如是以香味受孕。如是女人以八種原因受孕。這裡兒子都與父親相似，所以布利達多等依持國龍王而成為龍。但旃陀跋阇依蝎子而生為人，因為未以結合而生。關於殺父者也是這個道理。 殺阿羅漢者若殺非人阿羅漢天神或在人類中的其餘聖者，不成為無間罪，也不禁止其出家，但業力強大。但畜生即使殺非人阿羅漢也不成為無間罪，但業很重，因為是畜生而禁止出家。污比丘尼和破僧很顯然。 出佛身血者，因如來身體不可破壞，以他人加害割破面板不能使血流出，但在身體內的某處血液凝聚，以惡意而顯現積聚，這造作許多非福，成為無間罪，也禁止其出家，如提婆達多。但如耆婆爲了治病而切開，取出腐肉和血液使安樂，這不是出血者，造作許多福德、梵福，如耆婆童子醫生。

Ubbhatobyañjanako pana itthi-purisavasena duvidho tattha itthiubhatobyañjanakassa itthinimittaṃ pākaṭaṃ, purisanimittaṃ paṭicchannaṃ. Purisaubhatobyañjanakassa purisanimittaṃ pākaṭaṃ, itthinimittaṃ paṭicchannaṃ. Itthiubhatobyañjanakassa itthīsu purisattaṃ karontassa itthinimittaṃ paṭicchannaṃ hoti, purisanimittaṃ pākaṭaṃ hoti. Purisaubhatobyañjanakassa purisānaṃ itthibhāvaṃ upagacchantassa purisanimittaṃ paṭicchannaṃ hoti, itthinimittaṃ pākaṭaṃ. Itthiubhatobyañjanako sayañca gabbhaṃ gaṇhāti, parañca gaṇhāpeti. Purisa ubhato byañjanako pana sayaṃ na gaṇhāti, paraṃ gaṇhāpeti. Idameva tesaṃ nānākaraṇaṃ. Ubhatobyañjananti cettha 『『byañjananti nimittaṃ. Ubhato byañjanaṃ assa atthīti viggahena 『『ubhatobyañja』』nti vakkhatha, ekassa dve indriyāni honti, atha ekamevāti. Ekameva na dve, 『『yassa itthindriyaṃ uppajjati, tassa purisindriyaṃ uppajjatīti no. Yassa vā pana purisindriyaṃ uppajjati, tassa itthindriyaṃ uppajjatīti noti ekasmiṃ santāne indriya dvayassa paṭisevitattā. Tañca kho itthiubhatobyañjanakassa itthindriyaṃ, purisaubhatobyañjanakassa purisindriyamevāti. Yadi ekameva indriyaṃ, evaṃ ubhatobyañjanakabhāvo kathaṃ siyā. Indriyaṃ byañjanakāraṇanti vuttaṃ, tañca tassa natthīti. Vuccate na itthindriyaṃ purisabyañjanassa kāraṇaṃ, tathā purisindriyampi itthibyañjanakassa, kasmā sadā abhāvatoti, tathā hi itthi ubhatobyañjanakassa yadā itthiyā rattaṃ hoti, tadā purisabyañjanaṃ pākaṭaṃ hoti, itthibyañjanaṃ paṭicchannaṃ tathā purisaubhatobyañjanakassapi. Yadi tesaṃ indriyadvayaṃ byañjanānaṃ kāraṇaṃ bhaveyya, sadā byañjana dvayaṃ ekato tiṭṭheyya na pana tiṭṭhati, tasmā ekameva indriyanti niṭṭhametthāva gantabbaṃ. Byañjanakāraṇaṃ indriyaṃ pahāya rāgacittamevettha byañjanadvayassa kāraṇanti daṭṭhabbaṃ, tasmā itthiubhatobyañjanako sayampi gabbhaṃ gaṇhāti, parampi gaṇhāpeti, purisaubhatobyañjanako paraṃ gaṇhāpeti, sayaṃ pana na gaṇhāti, itthindriyasamaṅgisseva gabbhasambhavatoti. Kurundiyaṃ pana 『『yadi paṭisandhiyaṃ purisaliṅgaṃ, pavatte itthiliṅgaṃ nibbattati, yadi paṭisandhiyaṃ itthiliṅgaṃ, pavatte purisaliṅgaṃ nibbatī』』ti paṭisandhiyaṃ liṅgasambhavo vutto, so ayuttova. Kasmā, pavattiyaṃyeva itthiliṅgādīni samuṭṭhahanti. Paṭisandhiyameva samuṭṭhāti, na liṅgādīni. Indriyameva liṅganti na sakkā vattuṃ, indriyaliṅgānaṃ bhinnasabhāvattā, yathā ca bīje sati rukkho sambhavati, nāsati, evameva indriye sati liṅgādīni sambhavanti bījasadisañhi indriyaṃ, rukkhasadisāni liṅgādīni evameva tesu puggalesu paṇḍakādayo ekādasapuggalā tasmiṃ yeva bhave niyāmaṃ okkamituṃ na arahanti, tasmā abhabbā nāma. Ūnavīsati antimavatthuajjhāpannapubbā dve upasampadāya avatthumattameva, upanissaye sati tasmiṃyeva bhave niyāmaṃ okkamituṃ arahanti, tasmā bhabbānāma honti.

Vatthusampattikathā niṭṭhitā.

Ñattisampatti nāma.

『『Sithilaṃ dhanitañca dīgharassaṃ, garukaṃ lahukañca niggahitaṃ;

Sambandhaṃ vavatthitaṃ vimuttaṃ, dasadhā byañjanabuddhiyā pabhedo』』ti.

我來為您翻譯這段巴利文： 雙性人以女性和男性分為兩種。其中女雙性人的女性器官明顯，男性器官隱藏。男雙性人的男性器官明顯，女性器官隱藏。當女雙性人對女性表現男性性行為時，女性器官隱藏，男性器官明顯。當男雙性人對男性表現女性性質時，男性器官隱藏，女性器官明顯。女雙性人能自己懷孕，也能使他人懷孕。但男雙性人自己不能懷孕，只能使他人懷孕。這是他們的區別。 這裡"雙性"中，"性"是指性器官。"具有雙性"是說"他有雙性"的解釋，稱為"雙性"。一個人有兩種根，還是隻有一種？只有一種不是兩種，"若生起女根，是否生起男根？不是。或者若生起男根，是否生起女根？不是。"因為在一個相續中不能兼有兩種根。而且女雙性人只有女根，男雙性人只有男根。若只有一種根，那麼如何成為雙性人？已說根是性相的原因，而他沒有這個。 答：女根不是男性相的原因，同樣男根也不是女性相的原因，為什麼？因為不是常有。如是當女雙性人對女性有欲時，男性相明顯，女性相隱藏，男雙性人也是如此。若他們的兩種根是性相的原因，兩種性相應常時同在，但並非如此，所以應在此得出結論：只有一種根。應知捨棄根作為性相的原因，這裡欲心才是雙性相的原因。所以女雙性人自己能懷孕也能使他人懷孕，男雙性人能使他人懷孕但自己不能懷孕，因為只有具女根者能懷孕。 但在《古氏義注》中說："若結生時是男相，現世生起女相，若結生時是女相，現世生起男相"，說性相在結生時產生，這是不合理的。為什麼？因為女相等只在現世生起。在結生時生起的只是根，不是性相等。不能說根就是性相，因為根和性相性質不同。如有種子樹才生長，無則不生，如是有根性相等才生起，因為根如種子，性相等如樹。如是在那些人中，黃門等十一種人在那一世不能證入決定，所以稱為不能得者。未滿二十歲和曾犯極重罪的兩種人只是具足戒的不合格事，若有近依，在那一世能證入決定，所以稱為能得者。 事項圓滿論述完畢。 羯磨圓滿即： "松音和緊音，長音和短音， 重音和輕音，鼻音， 相連和分立和離聲， 十種是文字的區別認知。"

Evaṃ vuttaṃ dasavidhaṃ byañjanaṃ apekkhitvā vā evaṃ asakkontenāpi sithiladhanita vimuttaniggahitavasena vuttāni byañjanāni akopetvā vā duruttaṃ vā akatvā vuttaṃ ñattisampatti nāma. Ñattivipatti nāma sabbaso ñattiṃ aṭṭhapetvā vā vatthusaṅghapuggalañattīnaṃ aparāmasanāni pacchā ñattiṭṭhapanañcāti ime tāva pañca ñattidosā. Tattha ayaṃ itthanāmoti upasampadāpekkhassa api akittanaṃ vatthuaparāmasanaṃ nāma. Suṇātu me bhante saṅghoti ettha suṇātu me bhanteti vatvā saṅghoti abhaṇanaṃ saṅghaaparāmasanaṃ nāma. Itthannāmassa upasampadāpekkhoti upajjhāyassa akittanaṃ puggalaaparāmasanaṃ nāma. Sabbena sabbaṃ ñattiyā anuccāraṇaṃ ñattiaparāmasanaṃ nāma. Paṭhamaṃ kammavācaṃ niṭṭhāpetvā esā ñattīti vatvā khamati saṅghassāti evaṃ ñatti kittanaṃ pacchā ñattiṭṭhapanaṃ nāma. Iti ime pañca ñattidosā ñattivipatti nāma. Imehi dosehi vimuttāya ñattiyā sampannaṃ ñattisampatti nāma.

Ñattisampattikathā niṭṭhitā.

這是完整的中文直譯： 如此所說的十種音聲要素，或者考慮到無法如此進行時，也不違背松音、濁音、解脫音、鼻音等音聲要素，或者不造成錯誤發音，這就稱為白羯磨成就。所謂白羯磨過失，即完全不立白羯磨，或者不涉及事項、僧團、人物之白羯磨，以及後置白羯磨等這五種白羯磨過失。其中，不宣說"某某名"這位求受具足戒者，稱為不涉及事項。在"大德僧團請聽"這裡，說了"大德請聽"之後不說"僧團"，稱為不涉及僧團。不宣說"某某名的求受具足戒者"之依止師，稱為不涉及人物。完全不誦白羯磨，稱為不涉及白羯磨。先完成羯磨文后說"這是白羯磨"，然後說"僧團是否同意"，如此宣說白羯磨稱為後置白羯磨。如是這五種白羯磨過失稱為白羯磨過失。遠離這些過失的白羯磨稱為白羯磨成就。 白羯磨成就之論終。

Anusāvanasampatti nāma vatthu saṅghapuggalānaṃ aparāmasanāni, sāvanāya hāpanaṃ, akāle sāvananti ime pañca anusāvanadose vajjetvā kathanaṃ anusāvanasampatti nāma. Tattha vatthādīnaṃ aparāmasanāni ñattiyaṃ vuttasadisāneva. Tīsu pana anusāvanāsu yattha katthaci etesaṃ aparāmasanaṃ aparāmasanameva. Sabbena sabbaṃ pana kammavācaṃ avatvā catukkhattuṃ ñattikittanameva vā kammavācabbhantarepi cattāri byañjanāni kopetvā vā akkharassa vā padassa vā duruccāraṇaṃ vā katvā sāvanaṃ sāvanāya hāpanaṃ nāma, tathā hi sithiladhanitavimuttaniggahitavasena cattāri byañjanāni antokammavācāya kammaṃ kopenti. Tattha 『『suṇātu me ti sithile vattabbe suṇāthu me』』ti vacanaṃ sithile dhanitaṃ nāma. 『『Bhante』』ti vattabbe bhanteti vacanaṃ dhanite sithilaṃ nāma. 『『Suṇātu esā ñattī』』ti vattabbe 『『suṇantu esaṃ ñattī』』ti vacanaṃ vimutte niggahitaṃ nāma. 『『Pattakalla』』nti vattabbe 『『pattakallā』』ti vacanaṃ niggahite vimuttaṃ nāma. Evaṃ imāni cattāri byañjanāni antokammavācāya kammaṃ dūsenti. Imāni cattāri akopetvā vadantenāpi aññasmiṃ akkhare vattabbe aññaṃ akkharaṃ vadanto duruttaṃ karoti nāma. Itaresu dīgharassādīsu chasu ṭhānesu dīghaṭṭhāne dīghaṃ, rassaṭṭhāne rassamevāti evaṃ yathāṭhāne taṃ tadeva akkharaṃ bhāsantena anukkamāgataṃ paveṇiṃ avināsetvā kammavācā kātabbā. Sace pana evaṃ akatvā dīghe vattabbe rassaṃ, rasse vattabbe dīghaṃ vadati, tathā garuke vattabbe lahukaṃ, lahuke vattabbe garukaṃ vadati. Sambandhe vā vattabbe vavatthitaṃ, vavatthite vā vattabbe sambandhaṃ vadati, evampi kammavācā na kuppati. Imāni cha byañjanāni kammaṃ na kopenti. Idameva ācariyānaṃ samānakathā. Apare pana idāni byañjanāni antokammavācāya kammaṃ dūsentīti vadanti, evaṃ sati anupasampannāva bahutarā bhaveyyuṃ, vīmaṃsitvā pana gahetabbaṃ. Suṭṭhutarā vā kammavācā sikkhitabbā. Sāvanāya anokāse paṭhamaṃ ñattiṃ aṭṭhapetvā anusāvanaṃ akāle sāvanaṃ nāma. Iti imehi dosehi vimuttāya anusāvanāya sampannaṃ anusāvanasampattisampannaṃ nāma. Yadi pattacīvararahitaṃ puggalaṃ upasampādeti, 『『paripuṇṇassa pattacīvara』』nti anusāvanāya katattā kammakopo na hoti, kārakasaṅgho pana sātisāro tenevāha vimativinodaniyampi pattacīvarānaṃ abhāvepi』paripuṇṇassa pattacīvara』nti kammavācāya sāvitattā kammakopaṃ avatvā dukkaṭameva vuttanti. Sace anupajjhāyako upasampādeti, 『『itthannāmassa upasampadāpekkho, itthannāmena upajjhāyenā』』ti vā upajjhāyaṃ sāveti, sūpasampannova hoti. Upajjhāyaṃ na sāveti nupasampanno. Vakkhati hi vimativinodaniyaṃ 『『kammaṃ na kuppatīti idaṃ upajjhāyābhāvepi itthannāmassa upasampadāpekkho itthannāmena upajjhāyenā』』ti matassa vā vibbhamantassa vā purāṇaupajjhāyassa vā yassa kassaci avijjamānassāpi nāmena sabbattha upajjhāyakittanassa katattā vuttaṃ. Yadi hi upajjhāyakittanaṃ na kareyya,』puggalaṃ na parāmasatī』ti vuttakammavipattieva siyā, teneva pāḷiyaṃ 『『anupajjhāyakanti vutta』』nti.

這是完整的中文直譯： 所謂宣告成就，即避免以下五種宣告過失：不涉及事項、僧團、人物，減損宣告，不當時宣告，這稱為宣告成就。其中不涉及事項等與前述白羯磨中所說相同。而在三次宣告中，在任何地方不涉及這些都是不涉及。完全不誦羯磨文而只宣說四次白羯磨，或在羯磨文中違背四種音聲要素，或錯誤發音音節或詞語而進行宣告，稱為減損宣告。如是，在羯磨文中松音、濁音、解脫音、鼻音等四種音聲要素會破壞羯磨。其中，應說"請聽我"（松音）而說"請聽我"（濁音）稱為松音說成濁音。應說"大德"（濁音）而說"大德"（松音）稱為濁音說成松音。應說"請聽此白羯磨"而說"請聽彼白羯磨"稱為解脫音說成鼻音。應說"適時"而說"適時"（變化音）稱為鼻音說成解脫音。如是這四種音聲要素在羯磨文中會污損羯磨。即使不違背這四種音聲要素，在應說某個音節時說了另一個音節，這就稱為錯誤發音。在其他六種情況，即長音、短音等中，長音處應說長音，短音處應說短音，如是在相應處說相應的音節，不破壞傳承次序而作羯磨文。如果不這樣做，在應說長音處說短音，在應說短音處說長音，同樣在應說重音處說輕音，在應說輕音處說重音，在應說連音處說分音，在應說分音處說連音，如此羯磨文也不會破壞。這六種音聲要素不會破壞羯磨。這是諸大師的共同說法。其他人則說現在音聲要素在羯磨文中會污損羯磨，如果是這樣，未受具足戒者就會很多，應當仔細考察后再接受。或者應當更好地學習羯磨文。不在宣告時機，先不立白羯磨而宣告，稱為不當時宣告。如是遠離這些過失的宣告稱為具足宣告成就。如果為沒有缽衣的人授具足戒，由於在宣告中說了"具足缽衣"，不會破壞羯磨，但作羯磨的僧團有過失。因此在《疑惑消除》中說：即使沒有缽衣，因為在羯磨文中宣說"具足缽衣"，不說破壞羯磨，只說突吉羅。如果無依止師授具足戒，而宣說"某某名求受具足戒者，某某名為依止師"，也是善受具足戒。不宣說依止師則非受具足戒。因為《疑惑消除》中將說："羯磨不破壞"，這是因為即使沒有依止師，也說"某某名求受具足戒者，某某名為依止師"，或已死亡，或還俗，或舊依止師，或任何不存在者的名字，在所有情況下都宣說依止師之故。如果不宣說依止師，就會如所說"不涉及人物"的羯磨過失，因此在聖典中說"無依止師"。

Sace saṅghupajjhāyena gaṇupajjhāyena upasampādeti, kārakasaṅgho sātisāro, kammaṃ pana na kuppati, vakkhati hi vimativinodaniyaṃ 『『saṅghena upajjhāyenā』』ti ayaṃ itthannāmo saṅghassa upasampadāpekkho, itthannāmo saṅghaṃ upasampadaṃ yācati. Saṅghena upajjhāyenā』』ti evaṃ kammavācāya saṅghameva upajjhāyaṃ kittetvāti attho. Evaṃ』gaṇena upajjhāyenā』ti etthāpi ayaṃ itthannāmogaṇassa upasampadāpekkho』ti ādinā yojanā veditabbā. Evaṃ vuttepi kammaṃ na kuppati eva, dukkaṭasseva vuttattā, aññathā so ca puggalo anupasampannoti vadeyyā』ti. Sace paṇḍakādinā anupasampannakena upajjhāyena upasampādeti, te vajjetvā pañcavaggādigaṇo hatthapāsaṃ avijahitvā pūrati, kammaṃ na kuppati, kārakasaṅgho pana sātisāro tena vuttaṃ vimativinodaniyaṃ 『『paṇḍakādīhi upajjhāyehi kariyamānesu paṇḍakādikena vināva pañcavaggādigaṇo pūrati, kammaṃ na kuppati. Itarathā kuppatī』』ti. Sace cattāro ācariyā ekato anusāventi, ettha pana kathanti vuccate, sabbaaṭṭhakathāsu dvīhi vā tīhi vā ācariyehi visuṃ visuṃ ekena ekassāti ekappahāreneva dve tisso vā kammavācā kātabbā. Sace pana nānācariyā nānupajjhāyā honti, tissatthero sumanattherassa saddhivihārikaṃ, sumanatthero tissattherassa saddhivihārikaṃ anusāveti, gaṇapūrakā honti vaṭṭati. Sace pana nānupajjhāyā honti, eko ācariyo hoti, natveva』nānupajjhāyenā』ti paṭikkhittattā na vaṭṭatīti ettakameva vuttaṃ. Catunnaṃ pana janānaṃ vicāraṇakathāya nāpi kammavipattichāyā dissati, tathāpi na kattabbameva, sabbaaṭṭhakathāsu avicāritattā. Sace vatthālaṅkārādisahitaparūḷhakesamassuṃ upasampādeti, sūpasampannova hoti, pacchā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetuṃ vaṭṭati terasavatthuvimuttattā sampatti yevetthapamāṇattā ca.

Anusāvanasampattikathā niṭṭhitā.

Idāni sīmavisodhaniṃ nāma, nānāganthasamāhanti imissā gāthāya saṃvaṇṇanākkamo anuppatto.

Paññāva sabbañeyyesu, dayā yassa mahesino;

Anantesupi sattesu, pavattittha yathāruci.

Tāya ussāhito satthā, bhikkhūnaṃ hitakāraṇaṃ;

Yaṃ sīmaṃ anujānāti, tattha pañho pavattati.

Dveḷhakā saṃsayā honti, dese sabbattha bhikkhavo;

Ganthāpi visamā honti, attanomatikāraṇā.

Yadi me īdisaṃ vādaṃ, sutvāvupekkhako bhave;

Pabbajjā nipphalā mayhaṃ, vare sambuddhasāsane;

Gambhīro nipuṇo attho, sabbaññujinagocaro.

Sāriputto mahāpañño, therassapi avisayo;

Kathaṃ tvaṃ sakkuṇeyyāsi, sabbaññujinagocare;

Iti me upavadeyyuṃ, dharateva mahāmuni.

Pāliphullo mahāsālo, ucco merunagūpamo;

Parinibbānakālamhi, sambuddho iccamabravi.

Mā tvaṃ ānanda rodasi, mā tvaṃ ānanda socasi;

Ahamekova nibbāyi, dharanteva bahū buddhā.

Sambuddhā caturāsīti, sahassāni imāni te;

Ovadissanti tvaṃ bhikkhu, katapuññosi hohisi.

Vare sāṭṭhakathe pāḷi, ṭhite sabbaññugocare;

Nibbutopi sambuddho, asuññova pajaṃ imaṃ.

Evāhaṃ cintayitvāna, rattidivaṃ atandito;

Dharanteyeva sambuddhe, bhinnavādo avisayo.

Taṃ vādaṃ bhindayitvāna, jahitvā vattanomatiṃ;

Vissajjissamahaṃ dāni, ciraṃ saddhammasuddhiyāti.

這是完整的中文直譯： 如果由僧團依止師或眾多依止師授具足戒，作羯磨的僧團有過失，但羯磨不破壞。因為《疑惑消除》中將說："'以僧團為依止師'，這某某名是僧團的求受具足戒者，某某名向僧團請求具足戒。'以僧團為依止師'，如是在羯磨文中宣說僧團為依止師的意思。如是'以眾多[比丘]為依止師'也應當這樣理解：'這某某名是眾多[比丘]的求受具足戒者'等。即使這樣說，羯磨也不破壞，因為只說是突吉羅，否則應當說那個人未受具足戒。"如果由黃門等未受具足戒者為依止師授具足戒，除去他們而五眾等滿足且不離開伸手所及處，羯磨不破壞，但作羯磨的僧團有過失。因此在《疑惑消除》中說："由黃門等為依止師作[羯磨]時，除去黃門等而五眾等滿足，羯磨不破壞。否則就破壞。"如果四位阿阇梨一起宣告，這裡怎麼說呢？在一切註釋書中說：由二位或三位阿阇梨各自為一人，應當一次性作二或三次羯磨文。如果是不同阿阇梨不同依止師，帝須長老為須摩那長老的共住弟子宣告，須摩那長老為帝須長老的共住弟子宣告，作為滿足人數者是可以的。如果是不同依止師而只有一位阿阇梨，由於已禁止"不同依止師"，是不可以的，只說到這裡。關於四個人的考察之論，連羯磨過失的影子都看不到，但也不應當這樣做，因為在一切註釋書中都未考察過。如果為蓄留頭髮鬍鬚並穿戴衣飾等的人授具足戒，也是善受具足戒，之後剃除頭髮鬍鬚，披著袈裟衣是可以的，因為已離十三事且只以[羯磨]成就為準。 宣告成就之論終。 現在到了解釋"凈化界場為名，從諸書整合"這偈頌的次第。 智慧於一切所知，大仙具有慈悲心； 無量眾生皆隨意，流轉於此世間中。 由此精進導師尊，為諸比丘作利益； 所允許的界場法，其中問題今當說。 比丘眾在諸方域，二分疑惑常生起； 諸書義理不相同，各執己見為其因。 若聞我如是言說，仍能保持舍心者； 我于最勝佛教中，出家將成無果報。 甚深微妙之義理，唯佛遍知所行境； 舍利弗具大智慧，上座尚且非境界。 你怎能知曉通達，遍知佛陀所行境； 如是他們將誹謗，大牟尼尚在世時。 如同高大娑羅樹，開花高聳似須彌； 正等覺者涅槃時，如是宣說此言教。 阿難你莫要悲傷，阿難你莫要憂愁； 雖我獨入般涅槃，諸多佛陀仍住世。 八萬四千正等覺，這些[佛陀]皆存在； 教導於你比丘眾，你已作福當成就。 殊勝律藏有註釋，住于遍知[佛]境界； 雖正等覺入涅槃，此眾不空無依怙。 我如是思維此事，日夜精進不懈怠； 正等覺者住世時，異說非其所行境。 我今破除彼異說，舍離自意所執著； 為令正法久清凈，當解說此[界場法]。

Tattha sīmavisodhani'nti sīmavipattijahanaṃ sīmavipattiṃ pahāya sampattilakkhaṇappakāsakaṃ pakaraṇaṃ karissanti attho. Tattha sīmāti pannarasavidhā sīmā. Katame pannarasa. Khaṇḍasīmā, upacārasīmā, samānasaṃvāsasīmā, avippavāsasīmā, lābhasīmā, gāmasīmā, nigamasīmā, nagarasīmā, abbhantarasīmā, udakukkhepasīmā, janapadasīmā, raṭṭhasīmā, rajjasīmā, dīpasīmā, cakkavāḷasīmā』ti. Tattha khaṇḍasīmā nāma pabbajjupasampadādīnaṃ saṅghakammānaṃ sukhakaraṇatthaṃ mahāsīmāya vā gāmakhette vā khaṇḍitvā paricchinditvā sammatā. Tassāvitthāro ''paṭhamaṃ nimittā kittetabbā''ti ādinā dvāsattatippabhedāya samantapāsādikāya vinayaṭṭhakathāya mahāvagge vutto, idha vuttopi tatheva vutto bhaveyya, tasmā na vakkhāma, duviññeyyaṭṭhānameva kiñciṭhānaṃ nīharitvā pākaṭaṃ karissāma. Tattha sace pana heṭṭhā uparimassa sīmāparicchedassa parato anto leṇaṃ hoti, bahi sīmā na otarati. Athāpi uparimassa sīmāparicchedassa orato bahi leṇaṃ hoti, antosīmā na otaratīti ime dve ekatthā byañjanameva nānaṃ. Ayañhetthatthouparimassa sīmāparicchedassa orimabhāgato heṭṭhā pabbatapāde umaṅgasaṇṭhānena pabbatapasse vijjhitvā leṇaṃ hoti, sīmāparicchedassa parato leṇe ca leṇassa bahibhūte heṭṭhā pabbate ca bhūmibhāge sīmā na otarati, leṇassa upariyeva sīmā hotīti. Tassa uparimassa sīmāparicchedassa orimabhāgato bahibhūte heṭṭhā pabbatapāde umaṅgasaṇṭhānena vijjhitvā pabbatapasse leṇaṃ athāpi hoti, leṇe ca leṇassa parabhūte heṭṭhā pabbate ca bhūmibhāge sīmā na otarati, leṇassa uparibhāge va sīmā hotīti. Esā ca vicāraṇā vimativinodaniyampi katā. Anto ti pabbatassa anto, pabbatamūleti attho. Tameva antosaddaṃ sīmāparicchedena visesetuṃ 『『uparimassa sīmāparicchedassa parato』』ti vuttaṃ. Pabbatapādaṃ pana apekkhitvā 『『orato』』ti vattabbepi sīmānissayaṃ pabbataggaṃ sandhāya 『『parato』』ti vuttanti daṭṭhabbaṃ teneva bahileṇanti ettha bahisaddaṃ visesento 『『uparimassa sīmāparicchedassa orato』』ti āha. Bahi sīmā na otaratīti ettha bahī ti pabbatapādeleṇaṃ sandhāya vuttaṃ. Leṇassa bahibhūte upari sīmāparicchedassa heṭṭhābhāge sīmā na otaratīti attho. Antosīmāti leṇassa ca pabbatapādassa ca anto attano otaraṇārahaṭṭhāne na otaratīti attho. Bahi sīmā na otaratīti attho, sīmā na otaratī ti cettha attano otaraṇārahaṭṭhāne leṇabhāvena sīmā sabbathā 『『anotaraṇameva dassitanti gahetabbaṃ. Tattha pi anotaraṇanti uparieva sīmā hotī』』ti vimativinodanī. Keci pana veḷususiro viya susirameva leṇanti vadanti, taṃ ayuttaṃ.

這是完整的中文直譯： 其中"凈化界場"即舍離界場過失，捨棄界場過失后將作說明成就相的論著，這是其意義。其中"界場"是十五種界場。哪十五種？破界場、近行界場、同住界場、不離宿界場、利養界場、村界場、鎮界場、城界場、內部界場、水界限界場、地區界場、國界場、王國界場、洲界場、輪圍界場。其中所謂破界場，是爲了容易進行出家、受具足戒等僧團羯磨，在大界場或村域中劃分界定而結界的。其詳細內容如"首先應宣說界相"等，在七十二種分類的《一切歡喜》律注中大品已說，這裡說的也會是同樣的，所以我們不說，只取出一些難以理解的地方使之明顯。其中如果在上部界場界限的另一邊內部有洞窟，界場不下延到外部。又如果在上部界場界限的此邊外部有洞窟，界場不下延到內部。這兩句意義相同，只是文字不同。這裡的意思是：從上部界場界限的此邊下方山腳，以地道形狀穿透山壁有洞窟，在界場界限的另一邊的洞窟和洞窟外部的下方山地上界場不下延，只在洞窟上方有界場。從那上部界場界限的此邊外部下方山腳，以地道形狀穿透山壁有洞窟，在洞窟和洞窟另一邊的下方山地上界場不下延，只在洞窟上部有界場。這種考察在《疑惑消除》中也做過。"內部"即山的內部，意思是山根。爲了用界場界限來特指那個"內"字，說"在上部界場界限的另一邊"。雖然針對山腳應該說"此邊"，但考慮到依界場的山頂而說"另一邊"，應當如是理解。因此在"外部洞窟"這裡，為特指"外"字而說"在上部界場界限的此邊"。在"界場不下延到外部"這裡，"外部"是就山腳洞窟而說的。在洞窟外部上部界場界限的下方界場不下延，這是其意思。"內部界場"即在洞窟和山腳內部自己應當下延的地方不下延，這是其意思。"界場不下延到外部"的意思是，界場不下延，這裡由於洞窟的緣故，界場在自己應當下延的地方完全"不下延"，應當如此理解。其中"不下延"即只在上方有界場，如《疑惑消除》所說。有些人說洞窟就像竹管那樣只是孔洞，那是不正確的。

Upacārasīmā nāma gāmāraññanigamādivasā yāva brahmalokā tesaṃ tesaṃ sattānaṃ nivāsagehassa vā devavimānakapparukkhādīnaṃ vā upacārārahaṭṭhānameva upacārasīmā te idha nādhippetā, bhikkhūnaṃ avisayatāya . Yaṃ pana padesaṃ paricchinditvā pariveṇaṃ katvā pākārādiparikkhittaṃ vā katvā aparikkhittepi upacārārahaṭṭhānaṃ paricchinditvā vā yasmiṃ padese bhikkhū vasanti, ayameva upacārasīmāti adhippetā. Bhikkhūnaṃ vassūpagamanakathinatthārakaraṇaṭṭhānattā, tathā hi 『『kathinatthatasīmāya』』nti upacārasīmaṃ sandhāya vuttaṃ, khandhasīmāya tatruppādābhāvatoti tīsupi gaṇṭhipadesu vuttaṃ. Tatruppādenā bhatanti vihārasantakena khettavatthuādinā ābhataṃ kiñci saṅghikaṃ cīvaraṃ uppajjati, taṃ tesaṃ kathinatthārakabhikkhūnaṃ yeva bhavissatīti yojanā kātabbā. Khettavatthuādinā ti ettha ādisaddena matakacīvaraṃ vā hotu saṃghaṃ uddissa dinnaṃ vā saṅghikena vā ti mahāaṭṭhakathāyaṃ vuttaṃ. Tasmiṃ upacārasīme pavattacīvaraṃ sabbaṃ saṅgaṇhāti, teneva 『『tena kho pana samayena aññatarena upāsakena saṅghaṃ uddissa vihāro kārito hoti, so tassa vihārassa kate ubhatosaṅghassa akālacīvaraṃ dātukāmo hoti. Tena kho pana samayena ubhatosaṅghassa kathinaṃ atthataṃ hoti. Atha kho so upāsako saṅghaṃ upasaṅkamitvā kathinuddhāraṃ yācī』』ti imasmiṃ vatthusmiṃ ānisaṃsapasambhanatthaṃ kathinuddhāraṃ bhagavatā paññattaṃ, teneva thullanandā bhikkhunī ānisaṃsaṃ appaṭippassambhentā cīvaraṃ amhākaṃ bhavissatīti kathinuddhāraṃ paṭibāhi, tasmā kathinatthatasīmāyaṃ anuddhaṭe kathine yāva phagguṇapuṇṇamā pañca māsā etthantare matakacīvaraṃ vā hotu cātuddisaṃ saṅghaṃ uddissa matānaṃ ñātijanānaṃ vā, bhikkhāpaññattiyā vā vihāramahādikiccena vā yenakenaci ākārena saṅghikaṃ cīvaraṃ dinnaṃ hoti, taṃ sabbaṃ tesaṃ kathinatthārakabhikkhūnaṃyeva hoti. Chinnavassānaṃ vā pacchimikāya upagatānaṃ vā tattha sampattānaṃ sīmaṭṭhakabhikkhūnaṃ vā na hoti. Ajānitvā ce gaṇhanti dātabbameva. Yadi taṃ cīvaraṃ taṇḍulādikhādanīyabhojanaṃ karoti, itaresampi hotiyeva. Kasmāti ce ānisaṃsa vigatattā. Teneva gaṇapūraṇavasena sampattānaṃ chinnaṃ vassānaṃ vā pacchimikāya upagatānaṃ vā aññasmiṃ vihāre vutthavassanaṃ vā khādanīyabhojanīyādīni pāpuṇanti. Kathinatthatasāṭakassa dānakammavācā pana khaṇḍasīmāyameva vaṭṭasi. Tasmiṃ vihāre asati aññavihāre baddhasīmāya vā udakukkhepasīmādīsu vā kātabbameva.

這是完整的中文直譯： 所謂近行界場，是依村、林、鎮等，乃至梵世，那些眾生的居所或天宮、如意樹等的適合近行處就是近行界場，這些不是這裡所要說的，因為不是比丘的境界。而劃定區域作為住處，或者建造圍墻等圍護，或者即使未圍護也劃定適合近行的區域，比丘們住在這樣的區域，這才是這裡所說的近行界場。因為這是比丘們安居和敷展迦絺那衣的處所，因此說"已敷展迦絺那衣的界場"是指近行界場，因為在破界場中沒有[衣物]生起，如三部義疏所說。"以生起[而得]"即由精舍所有的田地等帶來的任何僧團衣物生起，那將屬於那些敷展迦絺那衣的比丘們，應當如此理解。"田地等"這裡的"等"字，如《大註釋》中所說，包括亡者衣或專為僧團所施或僧團所有[的衣物]。在那近行界場中所生起的衣物都包含在內，因此"爾時，有一優婆塞為僧團建造精舍，他想在那精舍建成時供養兩部僧團非時衣。爾時兩部僧團已敷展迦絺那衣。於是那優婆塞前往僧團請求收起迦絺那衣"在這個事緣中，世尊制定收起迦絺那衣是爲了遮止[衣物]利益。因此善女難陀比丘尼阻止收起迦絺那衣，說"衣物將屬於我們"，不願停止[獲取]利益。所以在已敷展迦絺那衣的界場中，迦絺那衣未收起時，直到五月圓月這期間，無論是亡者衣，還是為四方僧團[所施]，或亡故親屬[所施]，或以乞食規定，或以精舍大事等任何方式所施的僧團衣物，這一切都只屬於那些敷展迦絺那衣的比丘們。不屬於已破安居者，或後來進入[安居]者，或在那裡到來的住在界內的比丘們。如果不知而取用，應當歸還。如果那衣物用來[換取]米等食物，其他人也可得到。為什麼呢？因為[衣物]利益已消失。因此作為滿足人數而到來的已破安居者，或後來進入[安居]者，或在其他精舍度過安居者，都可獲得食物等。但是施予已敷展迦絺那衣的羯磨文只能在破界場中進行。如果在那精舍沒有[破界場]，應當在其他精舍的結界場或水界限界

Kasmāti ce , tasmiṃ vihāre purimikāya upagatā kathinatthārakusalā na honti. Atthārakusalā khandhakabhāṇakattherā pariyesitvā ānetabbā. Kammavācaṃ sāvetvā kathinaṃ attharāpetvā dānañca bhuñjitvā gamissanti, ānisaṃso pana itaresaṃ vahotī』ti. Aññasīmaṭṭhakabhikkhūnampi kammavāca sāvanassa aṭṭhakathāyaṃ vuttattā. Chinnavassāvā pacchimikāya upagatā vā aññasmiṃ vihāre vutthavassāpi vā purimikāya upagatānaṃ gaṇapūraṇamattameva labhanti, ānisaṃso itaresaṃyeva hoti. Sacepi te chinnavassādayo anumodenti, bhinno kathinatthāro, idaṃ aṭṭhakathāyaṃ vicāritaṃ. Apare pana 『『kathinatthatasīmanti upacārasīmaṃ sandhāya vutta』』nti vuttattā upacārasīmāyameva kathinanatthāraka ñattiṃ karonti, taṃ ayuttaṃ, sodhetuṃ dukkarattā. Tathā hi upacārasīmāyameva paviṭṭhagāmasīmāyaṃ tattha otiṇṇe bhikkhū tattha pāsānayanaṃ vā bahisīmakaraṇaṃ vā ko sakkhissati. 『『Kathinatthatasīmāya』』nti imināpipadena kathinatthatabhāvoyeva vutto, na kathinatthatasāṭakassa dānakammavācā, sā ca vicāraṇā kammacatukkena dīpetabbā. Tattha apalokanakammaṃ ñattikammaṃ ñattidutiyakammaṃ ñatticatutthakammanti. Tattha apalokanakammaṃ nāma sīmaṭṭhakasaṅghaṃ sodhetvā chandārahānaṃ chandaṃ āharitvā samaggassa saṅghassa anumatiyā saṅghaṃ kittetvā 『『ruccati saṅghassā』』ti tikkhuttuṃ anusāvetvā kattabbaṃ vuccati. Ñattikammaṃ nāma vuttanayeneva samaggassa saṅghassa anumatiyā ekāya ñattiyā kattabbaṃ kammaṃ. Ñattidutiyakammaṃ nāma vuttanayeneva samaggassa saṅghassa anumatiyā ekāya ñattiyā ekāya ca anusāvanāyāti evaṃ ñattidutiyāya anusāvanāya kattabbaṃ kammaṃ. Ñatticatutthakammaṃ nāma vuttanayeneva samaggassa saṅghassa anumatiyā ekāya ñattiyā tīhi ca anusāvanāhīti evaṃ ñatticatutthāhi tīhi anusāvanāhi kattabbaṃ kammaṃ. Tattha apalokanakammaṃ phalabhājanakālādīsu lahukakammeyeva labbhati. Kathinatthatasāṭakadānepi anatthateyeva kathine tato bahuānisaṃsacīvarasāṭakaṃ labhitvā teneva sāṭakena attharitabbā, puna kammavācāya dānakiccaṃ natthi apalokanakammena saṅghassa anumatiyā dātabbaṃ. Kathinatthatasāṭakadānakammavācā ekā ce vaṭṭati. Puna kamma vācāyakiccaṃ natthi. Ñattikammaṃ pana dhammasaṅgāhakakāle mahākassapattherādīhi attanāva attānaṃ sammannanakāle lahukakammeyeva labbhati. Ñattidutiyakammaṃ pana sīmāsammuti, sīmāsamūhanaṃ, kathinadānaṃ, kathinuddhāro, kuṭivatthudesanā, vihāravatthudesanāti imāni cha garukammāni apaloketvā kātuṃ na vaṭṭati. Ñattidutiyakammavācaṃ sāvetvāva kātabbaṃ. Ito paresu cīvaravippavāsasammutiādīsu ñattidutiyakammesu apaloketvāpi kātabbaṃ, lahukakammattā. Ñatticatutthakammaṃ pana idāni upasampadākammaṃ idāni cattāri kammāni baddhasīmāya vā, tasmiṃ asati udakukkhepasīmāya vā sodhetuṃ asakkonte sati abaddhasīmāya vā kātabbameva. Apare evaṃ vadanti 『『kuṭivatthukāravihāravatthukārakāle tāni kuṭivihāravatthūni kathaṃ sīmaṭṭhā kātuṃ sakkhissanti, tasmā tattha tattheva kuṭivihārakaraṇaṭṭhāneyeva kātabba』』nti, taṃ tesaṃ vacanamattameva, na sārato paccetabbaṃ.

這是完整的中文直譯： 為什麼呢？因為在那精舍前安居期入住的人不善於敷展迦絺那衣。應當尋找善於敷展者犍度誦者長老們前來。[他們]宣說羯磨文，令[他們]敷展迦絺那衣，享用供養后將離去，但利益歸於其他人。因為在註釋書中說到其他界內比丘們也可宣說羯磨文。已破安居者或后安居期入住者或在其他精舍度過安居者只獲得作為前安居期入住者的滿足人數[的資格]，利益只屬於其他人。即使那些已破安居等人隨喜，迦絺那衣的敷展也已破壞，這在註釋書中已考察。其他人則因為說"已敷展迦絺那衣的界場是指近行界場"而在近行界場作迦絺那衣敷展的表白，那是不正確的，因為難以清凈。如是在近行界場中進入村界場時，誰能讓進入那裡的比丘們在那裡搬運石頭或作外界呢？"已敷展迦絺那衣的界場"這句話只是說明已敷展迦絺那衣的狀態，不是施予已敷展迦絺那衣的羯磨文，那種考察應當用四種羯磨來說明。即告白羯磨、單白羯磨、白二羯磨、白四羯磨。其中所謂告白羯磨，是指清凈界內僧團，帶來應與欲者的欲，以和合僧團的同意，宣說僧團后，說"僧團是否同意"三次宣告而作。所謂單白羯磨，是如上所說以和合僧團的同意，以一白而作的羯磨。所謂白二羯磨，是如上所說以和合僧團的同意，以一白一羯磨，即以白為第二的宣告而作的羯磨。所謂白四羯磨，是如上所說以和合僧團的同意，以一白三羯磨，即以白為第四的三次宣告而作的羯磨。其中告白羯磨只適用於分果等輕羯磨。在施予已敷展迦絺那衣時，當迦絺那衣未敷展時，獲得那具有多種利益的衣料后，應當用那衣料敷展，不需要再用羯磨文施予，應當以告白羯磨得到僧團同意而施予。施予已敷展迦絺那衣的羯磨文若是一次則可以。不需要再作羯磨文。而單白羯磨只適用於結集法時大迦葉長老等自己認可自己時的輕羯磨。而白二羯磨中的結界、解界、施予迦絺那衣、收起迦絺那衣、指定小屋地、指定精舍地這六種重羯磨不可以告白而作。必須宣說白二羯磨文而作。此外在衣物離宿認可等白二羯磨中也可以告白而作，因為是輕羯磨。而白四羯磨即現在的受具足戒羯磨，現在這四種羯磨應當在結界場中作，若無則在水界限界場中作，若無法清凈則在未結界場中作。其他人這樣說："在作小屋地和精舍地時，界內的人怎能作那些小屋和精舍地呢？因此應當在各自的小屋精舍建造處作"，那只是他們的說法而已，不應當當真。

Vatthuparāmasanamevettha pamāṇaṃ, tathā hi saṅghakuṭivatthuṃ olokentaṃ yācatityādinā vatthuparāmasanaṃ katvā heṭṭhā vatthuñattidose ca vipatti lakkhaṇe ca vajjetvā ñattidutiyakammena sammatabhikkhūhi tattha kuṭivihāraṭṭhānaṃ gantvā oloketabbaṃ teneva pāḷiyaṃ 『『tehi sammatehi bhikkhūhi tattha gantvā kuṭivatthu oloketabba』』nti vuttaṃ. Aññathā pattacīvaravirahitaṃ puggalaṃ vā anupajjhāyakaṃ vā katvā upasampādentehi 『『paripuṇṇassa pattacīvara』』nti vā 『『itthannāmassa upasampadāpekkho, itthannāmena upajjhāyenā』』ti kammavācāya sāvitepi kammassa asijjhanaṃ bhaveyya. Apare evaṃ vadanti 『『sīmāsammutikāle pana kataṃ, tathā hi sīmāsammutikāle bhikkhū tasmiṃ yeva ṭhāne ṭhatvā kammavācaṃ sāventi, tasmimpi ṭhāne abaddhasīmāva hoti. Yadi baddhasīmā bhaveyya, sīmajjhottharaṇaṃ vā sīmasambhedo vā siyā』』ti. Saccaṃ, tathāpi taṃ sīmāsammutiṭṭhānaṃ bhujissaṃ katvā sīmasammutikammassakatattā visuṃgāme sammatānaṃ bhikkhūnaṃ gāmasīme ṭhitā bhikkhū kammaṃ kopetuṃ na sakkonti. Yadi sīmasammutiṭṭhānaṃ bhujissaṃ katvāva sīmaṃ sammanneyya, kathaṃ bhagavato dharamānakāle chabbaggiyā bhikkhu yathāsukhaṃ sīmaṃ sammannissantīti na panevaṃ daṭṭhabbaṃ tathā hi vāsākhā migāramātāpi navakoṭīhi bhūmiṃ gaṇhitvā pubbārāmaṃ nāma mahā vihāraṃ kāresi, tathā anāthapiṇḍiko kahāpaṇasanthatena jetassa rājakumārassa uyyānaṭṭhānaṃ kiṇāpetvā gaṇhitvā jetavanaṃ nāma mahāvihāraṃ kāresi evaṃ puññakāmā pariveṇaṃ katvā vihāraṃ karonti tasmā chabbaggiyā bhikkhū yathāsukhaṃ sīmaṃ bandhantīti daṭṭhabbanti. Ayaṃ upacārasīmāya vicāraṇā.

Samānasaṃvāsasīmā nāma diṭṭhisīlasāmaññasaṅghātasaṅkhātehi bhikkhugaṇehi uposathādisaṅghakammena samānaṃ ekībhāvaṃ hutvā vasituṃ sammatā sīmā. Avippavāsasīmā nāma ticīvarena vippavasituṃ sammatā sīmā, etā dvesīmā tiyojanaparamatāyapi sambhavato mahāsīmā tipi nāmaṃ labhanti, tāsaṃ vicāraṇā mahāaṭṭhakathāyaṃ sabbaso paripuṇṇaṃ katvā vuttā, tasmā idha na vakkhāma vuccamānampi avisesetvā vuttaṃ bhaveyya, tasmā na vakkhāma.

這是完整的中文直譯： 這裡只以涉及事項為準則。如是看小屋地時請求等，涉及事項后，避免下面事項白過失和過失相，由白二羯磨認可的比丘們前往那裡的小屋精舍處觀看。因此在聖典中說："由那些被認可的比丘們前往那裡觀看小屋地。"否則，為無缽衣的人或無依止師的人授具足戒時，雖在羯磨文中宣說"具足缽衣"或"某某名求受具足戒者，某某名為依止師"，羯磨也不會成就。其他人這樣說："但在結界時[可以]，如是在結界時比丘們就站在那處宣說羯磨文，在那處也是未結界。如果是結界，就會有界的覆蓋或界的混雜。"這是真的，但是因為使結界處成為獨立，爲了作結界羯磨，站在村界內的比丘們不能破壞在別村被認可的比丘們的羯磨。如果使結界處獨立后才結界，[有人會問]為什麼世尊住世時六群比丘會隨意結界呢？不應當這樣理解。如是毗舍佉鹿母也以九億[錢]購地建造名為東園的大精舍，同樣給孤獨長者以金錢鋪地購買祇陀王子的園地后建造名為祇園的大精舍。如是欲作福者建造住處作精舍，因此應當理解六群比丘隨意結界。這是關於近行界場的考察。 所謂同住界場，是由見、戒、共同、集會等名稱的比丘眾，爲了布薩等僧團羯磨成為一體而共住所結的界場。所謂不離宿界場，是認可與三衣離宿的界場。這兩種界場因為可以達到三由旬的極限而獲得大界場的名稱。它們的考察在《大註釋》中已完全詳盡地說明，所以我們在這裡不說，即使說了也會是不加區別的說法，所以不說。

Lābhasīmā nāma yaṃ gāmaṃ vā nigamaṃ vā pokkharaṇītaḷākavanādikaṃ vā yaṃ yaṃ padesaṃ saṅghassa catuccappayatthāya rājarājamahāmattehi paricchinditvā ṭhapitā, esā lābhasīmā nāma. Neva sammāsambuddhena anuññātā, na dhammasaṅgahakattherehi ṭhapitā, api ca kho lābhadāyakehi ṭhapitāva. Mātikāṭṭhakathāya līnatthappakāsaniyampi lābhasīmāti yaṃ rājarājamahāmattādayo vihāraṃ kāretvā gāvutaṃ vā aḍḍhayojanaṃ vā yojanaṃ vā samantā paricchinditvā 『『ayaṃ amhākaṃ vihārassa lābhasīmā, yaṃ etthantare uppajjati, taṃ sabbaṃ amhākaṃ vihārassa demā』』ti ṭhapenti, ayaṃ lābhasīmā nāmā』ti vuttaṃ. Imasmiṃ lābhasīmādhikāre rañño mahācetiyadāyakassa divaṅgatakālato ekasmiṃ saṃvacchare atīte tassa jeṭṭhaputtassa dhammarañño kāle īdisaṃ puññaṃ bhūtapubbaṃ. Yadi hi rājarājamahāmattādīsu yo koci yassa vihārassa yāni taḷākakhettavatthādīni datvā taṃ sahitavihāraṃ puggalassa deti, evaṃ sati kiṃ tassa puggalassa taṃ sahitavihāraṃ puggalikabhāvena paṭiggahetuṃ vaṭṭati, udāhu saṅghikabhāvenevāti taḷākakhettavatthādivirahito pana kevalo puggalikavihāro aññesaṃ dammīti adatvā puggale mate saṅghiko hoti, udāhu puggalikoyevāti. Tatrāyaṃ vissajjanā, yadi hi rājarājamahāmattādīsu yokoci vihārassa taḷākakhettāvatthādīni deti, evaṃ sati paṭikkhipituṃ na vaṭṭatītidaṭṭhabbaṃ tena vuttaṃ vinayaṭṭhakathāyaṃ 『『imaṃ taḷākaṃ, imaṃ khettaṃ, imaṃ vatthuṃ vihārassa demāti vutte paṭikkhipituṃ na labbhatī』』ti. 『『Pāsādassa dāsiṃ, dāsaṃ, khettaṃ, vatthuṃ, gomahiṃsaṃ demāti vadanti, pāṭekkaṃ gahaṇakiccaṃ natthi, pāsāde paṭiggahite paṭiggahitameva hotī』』ti ca. Vinayavinicchayapakaraṇe ca.

『『Khettavatthutaḷākaṃ vā, dema goajikādikaṃ;

Vihārassāti vuttepi, nisedhetuṃ na vaṭṭatī』』ti.

這是完整的中文直譯： 所謂利養界場，是指國王、大臣們爲了僧團四種必需品，劃定某個村莊、城鎮、蓮池、水池、林園等任何區域而設立的，這稱為利養界場。既不是正等覺者允許的，也不是結集法的長老們設立的，而是由施予利養者設立的。在《攝頌註釋》的《顯明隱義》中也說："利養界場即國王、大臣等建造精舍后，劃定四分之一由旬或半由旬或一由旬的周圍範圍，說'這是我們精舍的利養界場，凡在此範圍內生起的，我們全部施予我們的精舍'而設立的，這稱為利養界場。"在這利養界場一節中，在大塔施主國王去世后一年，他的長子法王時期曾有這樣的福業。如果國王、大臣等任何人將水池、田地等施予某精舍后，連同精舍施予個人，如是那個人是否可以以個人身份接受連同[水池田地]的精舍，還是隻能以僧團[所有]的身份[接受]？而沒有水池、田地等的純個人精舍，若未說"我施予其他人"，個人死後是成為僧團所有，還是仍屬個人所有？這裡的解答是，如果國王、大臣等任何人施予精舍的水池、田地等，如是應當理解不可拒絕。因此在律注中說："當說'我們施予這水池、這田地、這地基給精舍'時，不可拒絕。"又說："[當]他們說'我們施予殿堂的女奴、男奴、田地、地基、牛水牛'，不需要分別接受，當接受殿堂時就已經接受了。"在《律決定論》中也說： "田地基水池，或施牛羊等， 說為精舍時，不應加禁止。"

Khuddasikkhāpakaraṇe ca 『『khettādīni vihārassa, vutte dammīti vaṭṭatī』』ti vuttaṃ. 『『Vihārassa demā』』ti cettha saṅghikavihārasseva, na puggalikavihārassāti daṭṭhabbaṃ, tathā hi vuttaṃ vimativinodaniyaṃ vihārassa demāti saṅghikavihāraṃ sandhāya vuttanti. 『『Pāsādassā』』ti ca sāmaññena vuttepi 『『tena kho pana samayena visākhā migāramātā saṅghassa atthāya sāḷindaṃ pāsādaṃ kārāpetukāmo hoti hatthinakhaka』』nti imasmiṃ vatthusmiṃ pāsādaparibhogassa anuññātattā saṅghikaṃyeva pāsādaṃ sandhāya vuttanti viññāyati tathā hi vuttaṃ vimativinodaniyaṃ sabbaṃ pāsādaparibhoga』nti. Pāḷiyā aṭṭhakathāya vaṇṇanādhikāre 『『suvaṇṇarajatādivicitrānī』』tiādi saṅghikasenāsanaṃ sandhāya vuttaṃ. Puggalikaṃ pana suvaṇṇādivicitraṃ bhikkhussa sampaṭicchitumeva na vaṭṭati, 『『na kenaci pariyāyena jātarūpajataṃ sādiyitabba』』nti vuttattā, tenevettha aṭṭhakathāyaṃ saṅghikavihāre vā puggalikavihāre vāti na vutta』nti. 『『Bhikkhūnaṃ dhammavinayavaṇṇanaṭṭhāne』』ti vuttattā saṅghikameva suvaṇṇādimayaṃ senāsanaṃ senāsanaparikkhārā ca vaṭṭanti, na puggalikānīti gahetabbanti ca, tasmā taḷākakhettavatthādisahitavihāro saṅghikoyeva hoti, na puggalikoti vinayakovidehi daṭṭhabbo. Sace pana rājarājamahāmattādīsu yokoci taḷākakhettavatthādisahitaṃ vihāraṃ puggalassa taṃ sahitavihārabhāvamārocetvā deti, evaṃ sati puggalassa saṅghikavihārabhāveneva paṭiggahetuṃ vaṭṭati, na puggalikavihārabhāvenāti daṭṭhabbaṃ. 『『Kasmā, vihārassa demā』』ti vatvā dinnānaṃ taḷākakhettavatthādīnaṃ saṅghasseva vaṭṭamānattā. Tenevāha vimativinodaniyaṃ 『『vihārassa demāti vuttaṃ saṅghassa vaṭṭati, na puggalassa, khettādi viya daṭṭhabba』』nti. Tatrāyaṃ yojanā vihārassādemāti vatvā dinnaṃ khettādi saṅghassa vaṭṭati, na puggalassa, evaṃ vihārassa demāti vuttaṃ suvaṇṇādivicittaṃ akappiyamañcaṃ saṅghassa vaṭṭati, na puggalassāti daṭṭhabbanti. Saṅghasseva kappiyavohārena khettādīni paṭiggahetuṃ vaṭṭati, tathā hi vuttaṃ vimativinodaniyaṃ 『『cattāropaccaye paribhuñjatūti deti vaṭṭatītiettha bhikkhusaṅghassa catupaccayaparibhogatthāya taḷākaṃ dammīti vā bhikkhusaṅgho cattāro paccaye paribhuñjituṃ taḷākaṃ dammīti vā ito taḷākato uppanne cattāro paccaye dammīti vā vuttampi vaṭṭati. Idañca saṅghassa diyyamānaññeva sandhāya vuttaṃ, puggalassa pana evampi dinnaṃ taḷākakhettādi na vaṭṭati. Suddhacittassa pana udakaparibhogatthaṃ kūpapokkharaṇīādayo vaṭṭanti. Saṅghassataḷākaṃatthi, taṃkathantiādināhisabbattha saṅghassavaseneva vuttanti. 『『Khettādayo pana sabbesaṅghasseva vaṭṭanti, pāḷiyaṃ puggalikavasena gahetuṃ ananuññātattāti daṭṭhabba』』nti ca. Puggalassa pana puggalānañca khettavatthādīni kappiyavohārenāpi paṭiggahetuṃ na vaṭṭati. Evañcakatvā vimativinodaniyaṃ 『『khettavatthādīnipi kappiyavohārenāpi puggalānaṃ gahetuṃ na vaṭṭati, tathā anuññātattāti viññāyati khettavatthupaṭiggahaṇā paṭivirato hotī』』ti ādinā hi paṭikkhittāsu ekasseva puggalikavasena gahaṇe ananuññāte taditarānaṃ tathāgahetabbatā siddhāva hotī』ti vuttaṃ, tasmā taḷākakhettavatthādisahitassa vihārassa saṅghikabhāveneva paṭiggahetabbatā siddhā hotīti daṭṭhabbā.

這是完整的中文直譯： 在《小學論》中也說："當說'我施予田地等給精舍'時是可以的。"這裡"我們施予給精舍"應當理解為只是給僧團的精舍，不是給個人的精舍。因此在《疑惑消除》中說："'施予給精舍'是就僧團的精舍而說的。"雖然"給殿堂"也是一般性的說法，但因為在"爾時，毗舍佉鹿母想要為僧團建造有閣樓的象牙殿堂"這個事緣中允許殿堂的使用，所以可知是就僧團的殿堂而說的。因此在《疑惑消除》中說："一切殿堂的使用"。在聖典和註釋書的解釋部分中"以金銀等裝飾"等是就僧團的住所而說的。而個人不可接受以金等裝飾的[住所]，因為說"以任何方式都不應接受金銀"，因此這裡註釋書中沒有說"在僧團的精舍或個人的精舍"。因為說"在比丘們解說法律的處所"，應當理解只有僧團的金等製成的住所和住所用具是可以的，個人的則不可以。因此律學專家們應當視帶有水池田地等的精舍只是僧團所有，不是個人所有。但如果國王大臣等任何人將帶有水池田地等的精舍告知[是]帶有這些的精舍后施予個人，如是應當理解可以以僧團精舍的身份接受，不可以以個人精舍的身份[接受]。為什麼？因為說"我們施予給精舍"而施予的水池田地等只適合僧團。因此在《疑惑消除》中說："說'施予給精舍'適合僧團，不適合個人，應當如田地等看待。"這裡的理解是：說"施予給精舍"而施予的田地等適合僧團，不適合個人，如是應當理解說"施予給精舍"的金等裝飾的不如法臥具適合僧團，不適合個人。只有僧團可以用如法的稱呼接受田地等，因此在《疑惑消除》中說："如果說'施予以供受用四資具'是可以的，這裡說'我施予水池給比丘僧團以供受用四資具'，或'我施予水池給比丘僧團以受用四資具'，或'我施予從這水池生起的四資具'都是可以的。這是就施予給僧團而說的，而對個人即使這樣施予的水池田地等也是不可以的。但爲了清凈心者的用水，井池等是可以的。因為如'僧團有水池，那怎麼辦'等一切處都只就僧團而說。""但田地等只適合一切僧團，因為在聖典中未允許以個人方式接受，應當如此理解。"而個人或諸多個人即使以如法稱呼也不可接受田地等。如是在《疑惑消除》中說："即使以如法稱呼，個人也不可接受田地等，因為[經典]未如此允許，應當知道'他遠離接受田地'等。因為在被禁止的[事項]中，當不允許一個人以個人方式接受時，其他人也同樣不應接受，這是成立的。"因此應當理解帶有水池田地等的精舍只能以僧團[所有]的身份接受，這是成立的。

Ayaṃ paṭhamapañhe vissajjanā.

Taḷākakhettavatthādivirahitaṃ pana vihāraṃ puggalikabhāvenāpi paṭiggahetuṃ vaṭṭati. So ca vihāro tasmiṃ puggale jīvante puggaliko hoti. Aññesaṃ dammīti adatvā mate avissajjanīyo avebhaṅgiyo, saṅghikoyeva hotīti daṭṭhabbo. Yathāha, bhikkhussa bhikkhave kālaṅkate saṅgho sāmi pattacīvare. Api ca gilānupaṭṭhākā bahūpakārā, anujānāmi bhikkhave saṅghena ticīvarañca gilānupaṭṭhākānaṃ dātuṃ. Yaṃ tattha lahubhaṇḍaṃ lahuparikkhāraṃ, taṃ sammukhībhūtena saṅghena bhājetabbaṃ. Yaṃ tattha garubhaṇḍaṃgaruparikkhāraṃ taṃ āgatānāgatassa cātuddisassa saṅghassa avissajjiyaṃ avebhaṅgiyanti. Vinayaṭṭhakathāyañca 『『tasmiṃ jīvante puggaliko, mate saṅghikoyevāti aññesaṃ adatvā ṭhapitaparikkhārāpi tattha saṅghasseva honti. Dvinnaṃ santakaṃ hoti avibhattaṃ, ekasmiṃ kālaṅkate itaro sāmi. Bahūnaṃ santakepi eseva nayo, sabbesu matesu saṅghikaṃ hotī』』ti vuttaṃ.

Ettha ca yaṃ tattha garubhaṇḍa』nti ādīsu garubhaṇḍaṃ nāma rāsivasena pañcavidhaṃ, sarūpavasena pana pañcavīsatividhaṃ hoti, tasmā matakasantakabhūtassāpi vihārassa garubhaṇḍabhāvo veditabbo, tenāha aṭṭhakathāyaṃ 『『yaṃ tattha lahubhaṇḍaṃ yaṃ tattha garubhaṇḍa』』nti.

Iti pañcahi rāsīhi, pañcanimmalalocano;

Pañcavīsavidhaṃ nātho, garubhaṇḍaṃ pakāsayīti.

Ettha vihārassa garubhaṇḍabhāvo veditabbo. Ayaṃ dutiyapañhe vissajjanā.

這是完整的中文直譯： 這是對第一個問題的解答。 而沒有水池田地等的精舍，以個人[所有]的身份接受也是可以的。那精舍在那個人活著時是個人所有。未說"我施予其他人"而死亡時，[它]是不可捨棄、不可分配的，應當理解只是僧團所有。如[佛]所說："諸比丘，比丘去世時，僧團是缽和衣的主人。但是看護病人者有大恩惠，諸比丘，我允許僧團將三衣施予看護病人者。凡其中輕物、輕資具，應當由現前僧團分配。凡其中重物、重資具，是來去四方僧團的不可捨棄、不可分配[物]。"在律注中也說："在他活著時是個人[所有]，死後只是僧團[所有]，因此未施予其他人而儲存的資具也都屬於僧團。兩人共有而未分配的，一人去世時另一人為主人。多人共有也是這個道理，全部去世時成為僧團[所有]。" 這裡在"凡其中重物"等中，所謂重物按類別有五種，而按個體則有二十五種，因此應當知道即使是亡者所有的精舍也是重物的性質。因此在註釋書中說："凡其中輕物，凡其中重物。" "如是五種類別中，具五清凈眼者， 開示二十五種，重物之教主。" 這裡應當知道精舍是重物的性質。這是對第二個問題的解答。

Ayaṃ haṃsāvatiyā pāmokkhamahātherānaṃ vissajjanā. Rāmaññaraṭṭhavāsino pana mahātherā puggalikabhāvenāpi paṭiggahetabbamevāti vadanti, tathā jaṃmāyaraṭṭhavāsinopi mahātherā, tathā sūnāparantaraṭṭhavāsinopi mahātherā tathā isinagaravāsinopi mahātherā puggalikabhāvena paṭiggahaṇe doso natthī』ti vadanti tesaṃ mahātherānaṃ ayamadhippāyo lābhasīmānāmesā neva sammāsambuddhena anuññātā. Na dhammasaṅgāhakattherehipi ṭhapitā. Api ca kho puññatthikehi lābhadāyakehi ṭhapitā tasmā puññatthikā rājarājamahāmattādayo vihāraṃ kārāpetvā tassa vihārassa lābhatthāya padesaṃ paricchinditvā ṭhapenti 『『yaṃ etthantare uppajjati, taṃ sabbaṃ amhākaṃ vihārassa demā』』ti. Taṃ pana vihāraṃ attano rucitassa yassakassaci puggalassa 『『imaṃ vihāraṃ tuyhaṃ dammi, tava vihāro hotū』』tivā attano ruciyā deti sopi puggalo 『『anujānāmi bhikkhave pañcaleṇāni vihāra』』nti ādinā anuññātavihārameva paṭiggaṇhāti, bhagavato anuññātavihāramattasseva paṭiggahitattāti. Tasmiṃ vihāre khettavatthādīni atthīti ce. 『『Khettavatthupaṭiggahaṇā paṭivirato hotī』』ti ādinā yaṃ khettādivatthupaṭiggahaṇaṃ paṭikkhittaṃ, tassa khettādivatthussa appaṭiggahitattā vihāramattameva hi paṭiggahite tappaṭibaddhā khettādivatthusmiṃ uppannacīvara piṇḍapātagilānapaccayabhesajjaparikkhārāpi tasseva puggalassa kappiyabhāveneva pavattanti, puggalassa paṭiggahaṇe vā paribhutte vā doso natthi, bhagavatā eva anuññātassa kappiyapaccayassa paribhuñjitattā. Suttaṃ āharāti ce, 『『anujānāmi bhikkhave sabbaṃ pāsādaparibhoga』』nti. Nanu ca visākhā migāramātā saṅghasseva atthāya sāḷindaṃ pāsādaṃ hatthinakhakanti. Saccaṃ, tathāpi puggalo saṅghapariyāpanno saṅghassa pāsādaparibhoge anuññāte tadantogadhassapi puggalassa anuññātameva hoti. Aññathā puggale antovihāre nisinnoyeva saṅgho tasmiṃ yeva vihārasīme kammaṃ karontopi kammakopo na bhaveyya, avaggārahattāti vakkhati ca sāratthadīpaniyaṃ 『『anujānāmi bhikkhave sabbaṃ pāsādaparibhoga』』nti vacanato puggalikepi senāsane se nāsanaparibhogavasena niyamitaṃ suvaṇṇaghaṭādikaṃ paribhuñjituṃ vaṭṭamānampi kevalaṃ attano santakaṃ katvā paribhuñjituṃ na vaṭṭatī』』ti, imināpi vacanena puggalikavihārassapi sabbakappiyabhāvo viññāyati 『『anujānāmi bhikkhave sabbaṃ pāsādaparibhoga』』nti ñāpakassa dassanato. Suvaṇṇaghaṭādikanti ettha ādisaddo mariyādattho, pakārattho vā, tena rajatahārakūṭa-jātiphalikādīni akappiyaghaṭāni suvaṇṇarajatahārakūṭa jātiphalikādibhājanasaravādīni ca senāsanaparikkhārāni saṅgaṇhāti, tāni bhikkhussa parikkhārabhāvena na vaṭṭanti tathā dāsidāsagomahiṃsāpi, tathā khettādivatthumpi bhikkhussa attano santakabhāvena paṭiggahetuṃ na vaṭṭanti, vihārassa pana paṭisedhetabbaṃ natthi, sabbasaddassa dassanato tenevāha samantapāsādikāya vinayaṭṭhakathāya 『『senāsane pana dvārakavāṭa vātapānakavāṭādīsu sabbaṃ ratanamayampi vaṇṇamaṭṭhakammaṃ vaṭṭati.

這是完整的中文直譯： 這是漢薩瓦底(現緬甸蓬)首席大長老們的解答。而住在若開地區的大長老們則說即使以個人[所有]的身份接受也是可以的，同樣住在占巴(現緬甸勃固)地區的大長老們，同樣住在素納巴蘭塔(現緬甸德林達依)地區的大長老們，同樣住在伊西城的大長老們都說以個人身份接受沒有過失。這些大長老們的意思是：這利養界場既不是正等覺者允許的，也不是結集法的長老們設立的，而是由欲求福德的施予利養者設立的。因此欲求福德的國王大臣等建造精舍后，爲了那精舍的利養劃定區域而設立，[說]"凡在此範圍內生起的，我們全部施予我們的精舍。"而他們隨自己的意願將那精舍施予任何自己喜歡的個人，[說]"我施予這精舍給你，成為你的精舍"，那個人也只接受如"諸比丘，我允許五種住處精舍"等所允許的精舍，因為只接受世尊所允許的精舍而已。如果在那精舍有田地等。以"他遠離接受田地"等禁止接受田地等地基，因為未接受那田地等地基，而只接受精舍，在與之相關的田地等地基中生起的衣服、食物、病人所需藥品資具也只以如法方式歸屬那個人，個人接受或使用都沒有過失，因為使用的是世尊允許的如法資具。如果問要經證，[答]"諸比丘，我允許一切殿堂使用。"難道毗舍佉鹿母不是隻為僧團建造有閣樓的象牙殿堂嗎？是的，但是個人屬於僧團，當允許僧團使用殿堂時，包含在其中的個人也就被允許了。否則，即使個人坐在精舍內，僧團在那精舍界場內作羯磨也不會破壞羯磨，因為[個人]應當[在場]。在《顯揚心義》中也說："因為說'諸比丘，我允許一切殿堂使用'，即使在個人的住所，也可以作為住所使用而規定的金瓶等是可以使用的，但不可以作為自己的所有物而使用。"由這句話也可知個人精舍的一切如法性，因為顯示了"諸比丘，我允許一切殿堂使用"的教示。"金瓶等"這裡的"等"字是表示界限或種類，由此包括銀、銅、水晶等不如法瓶，以及金銀銅水晶等器皿碗等住所用具，這些不可作為比丘的用具，同樣奴婢牛水牛也是，同樣田地等地基也不可作為比丘自己所有物而接受，但對精舍則沒有禁止，因為看到"一切"這個詞。因此在《一切歡喜》律注中說："但在住所的門、窗等處，一切寶石製成的裝飾都是可以的。"

Senāsane kiñci paṭisedhetabbaṃ natthi aññatra viruddhasenāsanā』』ti, iminā ṭhapetvā』gāmañca gāmūpacārañcā』ti ettha viruddhasenāsanaṃ ṭhapetvā sabbakappiyākappiyaṃ vihārassa kappati, kiñciappamattakampi paṭisedhetabbaṃ nāma natthīti viññāyati, tenevāha vinayavinicchaye.

『『Khettavatthu taḷākaṃvā, dema goajikādikaṃ;

Vihārassāti vuttepi, nisedhetuṃ na vaṭṭatī』』ti.

這是完整的中文直譯： "在住所中除了不當的住所外沒有任何應當禁止的"，由此可知，除了在"除了村莊和村莊近郊"這裡所說的不當住所外，一切如法不如法都適合精舍，沒有任何哪怕是微小的東西應當被禁止。因此在《律決定》中說： "田地基水池，或施牛羊等， 說為精舍時，不應加禁止。"

Nanuca vihārassa demāti saṅghikavihāraṃ sandhāya vuttanti vimativinodaniyaṃ vuttanti. Vuttaṃ ettha hi ācariyassaadhippāyena bhavitabbaṃ 『『khettavattādīnipuggalikavihārassa demā』』ti vutte 『『na kappati upāsakā』』ti paṭikkhipitabbaṃ. Kasmā puggalo tassa vihārassa sāmi, vihārassa dinne puggalassa dinnameva hoti, evaṃ sati ca 『『khettavatthupaṭiggahaṇā paṭivirato hotī』』ti ādinā vuttasikkhāpadena kāretabbataṃ āpajjati. Saṅghikavihārassa pana na paṭikkhipitabbaṃ. Kasmā so puggalo tassa saṅghikavihārassa anissaro. Cātuddisaṃ saṅghaṃ uddissa dinnaṃ yaṃkiñci khuddakaṃ vā mahantaṃ vā padesaṃ acchinditvā gaṇhantassapi pārājiko na hoti, sabbasseva cātuddisikassa saṅghassa dhuranikkhepassa asambhavato tasmā saṅghikavihārassa dinne paṭikkhitte saṅghassa lābhantarāyakaro hotīti. Imamevatthaṃ sandhāya vihārassa demāti saṅghikavihāraṃ sandhāya vutta』nti vuttaṃ bhaveyya, na puggalikabhāvenāpi paṭiggahetabbanti. Evañca sati sāmikānaṃ dhuranikkhepenā』ti ettha ekassa santake taḷāke khette ca jāte tasseva dhuranikkhepena pārājikaṃ. Yadi pana taṃ taḷākaṃ sabbasādhāraṇaṃ, khettāni pāṭipuggalikāni, tassa ca dhuranikkhepe avahāro. Atha khettānipi sabbasādhāraṇāni, sabbesaṃ dhuranikkhepeyeva pārājikaṃ, nāsatīti daṭṭhabbanti vimativinodaniyaṃ vuttavacanena avirodho siyā, tathā hi khettavatthādisahitassa vihārassa puggalikabhāvena akappiye sati. Kathaṃ puggalassa khettavatthādikamārabbha abhiyuñjabhāvo bhaveyya, evañca pana vadeyya 『『dhuraṃ nikkhipatīti ettha ekassa santake taḷāke khette cātiettha gihisantakameva sandhāya vutta』』nti. Tathāpi na vattabbaṃ. Kasmā 『『dhuraṃ nikkhipatīti yadā pana sāmiko ayaṃ thaddho kakkhaḷo, jīvitabrahmacariyantarāyampi me kareyya, alaṃ dāni mayhaṃ iminā』』ti padassa dissanato teneva 『『khettāni pāṭipuggalikāni, tassa ca dhuranikkhepe』』ti vimativinodaniyaṃ vuttaṃ. Tathā 『『anujānāmi bhikkhave sabbaṃ pāsādaparibhoga』』nti vacanato puggalikepi senāsane senāsanaparibhogavasena niyamitaṃ suvaṇṇaghaṭādikaṃ paribhuñjituṃ na vaṭṭamānampi kevalaṃ attano santakaṃ katvā paribhuñjituṃ na vaṭṭatī』』ti sāratthadīpaniyaṃ vutta vacanenāpi avirodho siyā, tathā 『『senāsane kiñci paṭisedhetabbaṃ natthi aññatra viruddhasenāsananā』』ti aṭṭhakathāvacanenāpi saṃsandameva. Tathā 『『yaṃ bhikkhave mayā idaṃ na kappatīti appaṭikkhittaṃ, taṃ ce kappiyaṃ anulometi, akappiyaṃ paṭibāhati, taṃ vo kappatī』』ti iminā suttānulomenapisaṃndameva. Kathaṃ 『『anujānāmi bhikkhave pañcaleṇāni vihārantyā』』dinā anuññātavihārassa paṭiggahitatthā. Tappaṭibaddhacīvarādikappiyapaccayasseva paribhuñjitattā ca vihārapiṇḍapātagilānapaccayabhesajjaparikkhārāpi bhikkhussa sabbakappiyā kappiyānulomā ca honti. Evaṃ suttasuttānulomaācariyavādaattanomatīhi saṃsandanato aññadatthu gaṅgodakena yamunodakaṃ viya khettavatthādisahitavihāro puggalikabhāvenāpi paṭiggahetabboti kappiyā kappiyāni vinayakovidehi daṭṭhabbo. Ayaṃ isinagaravāsīnaṃ mahātherānaṃ samānavissajjanā.

『『Ye ca janā garubhaṇḍaṃ saṃvidhāya avaharuṃ. Dhuranikkhepo ca hoti, pārājikamanāpannā, pañhāmesā kusalehi cintitā』』ti.

這是完整的中文直譯： 難道不是在《疑惑消除》中說"施予給精舍"是就僧團的精舍而說的嗎？這裡說的應當是按照導師的意思，當說"我們施予田地等給個人精舍"時，應當拒絕說"居士，這是不適合的。"為什麼？因為個人是那精舍的主人，施予給精舍就是施予給個人，如此則違犯"他遠離接受田地"等所說的學處。但對僧團精舍則不應拒絕。為什麼？那個人不是那僧團精舍的主人。即使奪取施予給四方僧團的任何小或大的區域也不構成波羅夷，因為全部四方僧團不可能放棄職責，因此拒絕施予給僧團精舍會成為妨礙僧團利養者。可能是就這個意思而說"施予給精舍"是就僧團精舍而說的，而不是說也可以以個人[所有]的身份接受。如此則與"由主人們放棄職責"這裡所說的情況相符：若是一人所有的水池和田地，由他放棄職責則構成波羅夷。但如果那水池是共有的，田地是個人的，由他放棄職責則構成盜取。如果田地也是共有的，則要所有人放棄職責才構成波羅夷，否則不構成，應當如此理解。這與《疑惑消除》中所說的話沒有矛盾，因此如果帶有田地等的精舍以個人[所有]的身份是不如法的，那麼個人怎麼會有關於田地等的訴訟呢？如果這樣說："'放棄職責'這裡的'一人所有的水池田地等'是就在家人所有而說的。"這也不應這樣說。為什麼？因為看到"放棄職責"即"當主人[想]'這人頑固兇暴，可能會危及我的生命和梵行，現在我不要這個了'"這句話，因此在《疑惑消除》中說"田地是個人的，由他放棄職責"。同樣，與《顯揚心義》中所說"因為'諸比丘，我允許一切殿堂使用'這句話，即使在個人的住所，也可以作為住所使用而規定的金瓶等是可以使用的，但不可以作為自己的所有物而使用"也沒有矛盾。同樣與註釋書所說"在住所中除了不當的住所外沒有任何應當禁止的"也是一致的。同樣與"諸比丘，凡我未禁止說'這是不適合的'，如果它順從於如法，抵制不如法，那對你們是適合的"這個經文也是一致的。怎樣？因為接受了以"諸比丘，我允許五種住處精舍"等所允許的精舍，而且只使用與之相關的衣服等如法資具，所以精舍、食物、病人所需、藥品資具對比丘都是完全如法和順如法的。如此與經、順經、導師說、自己見解相符合，就像恒河水與閻牟那河水混合一樣，律學專家們應當視帶有田地等的精舍即使以個人[所有]的身份接受也是如法的。這是伊西城住的大長老們的一致解答。 "凡是那些人協同盜取重物， 並且有放棄職責，未犯波羅夷， 這問題已為智者所思考。"

Ayaṃ pañhā saṅghikabhūmithenake bhikkhu sandhāya vuttā, tattha hi paccuppannasaṅghassa dhuranikkhepena cātuddisikasaṅghassa dhuranikkhepābhāvato avahāro natthīti. Ayaṃ lābhasimāya vicāraṇā.

Gāmasīmānigamasīmānagarasīmā pana pākaṭāyeva. Tāsaṃ pana viseso evaṃ veditabbo yasmiṃ pana padese āpaṇameva atthi, na pākāraparikkhittaṃ pākāraparikkhittameva vā atthi na āpaṇaṃ ayaṃ padeso gāmo nāma. Yasmiṃ pana ṭṭhāne gāmoyeva atthi, na pana āpaṇapākārā santi, ayaṃ padeso nigamo nāma. Yattha pana āpaṇampi atthi pākāraparikkhittampi, ayaṃ padeso nagaraṃ nāma. Ayaṃ padeso nāgāravanti etthāti vacanatthena rājūnaṃ vā mahāmattānaṃ vā nivāsanayogyaṭṭhānattā nagaranti vuccati. Lokiyasatthe pana.

『『Vicittadevāyatanaṃ, pāsādāpaṇamandiraṃ;

Nagaraṃ dassaye vidvā, rājamaggo pasobhita』』nti.

Vuttaṃ. Evaṃ gāmanigamanagarānaṃ visesaṃ ñatvā gāmoyeva gāmasīmā, nigamoyeva nigamasīmā, nagarameva nagarasīmāti tāsaṃ vacanattho veditabbo. Tattha yaṃ padesaṃ asammatāya bhikkhave sīmāya aṭhapitāya yaṃ gāmaṃ vā nigamaṃ vā upanissāya viharati, yā tassa gāmassa vā gāmasīmā nigamassa vā nigamasīmā, ayaṃ tattha samānasaṃvāsā ekūposathā』ti anuññātaṃ, tasmiṃ padese sabbopi vā gāmapadeso. Yampi ekasmiṃyeva gāmakhette ekaṃ padesaṃ 『『ayaṃ visuṃ gāmo hotū』』ti paricchinditvā rājā kassaci deti sopi visuṃgāmasīmā hotiyeva tasmā sā ca itarā ca pakatigāmanagaranigamasīmā baddhasīmāsadisāyeva honti. Kevalaṃ pana ticīvaravippavāsaparihāraṃ na labhanti. Ettha ca apare evaṃ vadanti, 『『rājā pasenadīkosalādayo pokkharasātipabhutīnaṃ dakkhiṇodakapātanavasena denti viya brahmadeyyavasena dinnameva visuṃ gāmasīmā hoti, na āyamattassa, chejjabhejjassa anissarattā』』ti taṃ na panevaṃ daṭṭhabbaṃ, chejjabhejjassa rājārahattā tathā hi lokavohārasaṅketavasena ayaṃ padeso imassa gāmassa paricchedo』』ti issarehi kataparicchinnameva pamāṇaṃ hoti. Yadi chejjabhejjakaro bhaveyya, rājātveva saṅkhyaṃ gacchati. Sopi gāmadeso nagararajjasīmā bhaveyya, na pana gāmasīmāmattameva, tenevāha samantapāsādikāya vinayaṭṭhakathāya 『『yattake padese tassa gāmassa gāmabhojakā baliṃ labhanti, so padeso appo vā hotu mahanto vā, gāmasīmātveva saṅkhyaṃ gacchati. Nagaranigamasīmāsupi eseva nayo』』ti. Ayaṃ gāma nigamanagarasīmānaṃ vicāraṇā.

這是完整的中文直譯： 這個問題是就偷盜僧團土地的比丘而說的，因為在那裡由於現前僧團放棄職責而四方僧團未放棄職責，所以沒有盜取。這是對利養界場的考察。 而村界、城鎮界、城市界是明顯的。它們的區別應當這樣理解：在某處只有市場，沒有圍墻環繞，或只有圍墻環繞，沒有市場，這個地方稱為村莊。在某處只有村莊，但沒有市場和圍墻，這個地方稱為城鎮。而在某處既有市場也有圍墻環繞，這個地方稱為城市。這個地方稱為城市，從語義上說是因為適合國王或大臣居住的地方稱為城市。而在世俗論中說： "具種種天寺，樓閣店舖宮， 智者顯城市，王道甚莊嚴。" 如此理解了村莊、城鎮、城市的區別后，應當理解它們的語義：村莊即是村界，城鎮即是城鎮界，城市即是城市界。其中如[佛]所允許的："諸比丘，在未結界、未設立的地方，依止某村莊或城鎮而住，那個村莊的村界或城鎮的城鎮界，在那裡即是共住共布薩"，在那個地方所有的村莊地區，即使在一個村莊區域內，國王劃定一處說"這成為獨立村莊"而施予某人，那也就成為獨立的村界，因此那個和其他原有的村莊城市城鎮界都如同結界一樣。只是不得免除離三衣[的過失]。這裡有些人這樣說："就像拘薩羅王波斯匿等以灌頂水的方式施予布庫拉沙帝等人那樣，只有以婆羅門封地的方式施予的才成為獨立村界，不是[施予]收入而已，因為[受施者]對處罰沒收沒有權力。"但不應這樣理解，因為處罰沒收是國王的權力，因此按照世間習慣約定"這個地方是這個村莊的界限"由當權者所劃定的才是準則。如果是執行處罰沒收的，就只能算是國王。那個村莊地區就會成為王城界，而不只是村界而已。因此在《一切歡喜》律注中說："在那個村莊的村長們收取貢稅的任何地方，無論那個地方是小是大，都算作村界。在城市界和城鎮界也是這個道理。"這是對村莊城鎮城市界的考察。

Abbhantarasīmā nāma yaṃ paṭapadesaṃ agāmake bhikkhave araññe samantā sattabbhantarā, ayaṃ tattha samānasaṃvāsā ekūposathā』ti anuññātā abbhantarasīmā nāma. Tattha samantā sattabbhantarāti yasmiṃ viñjhāṭavisadise araññe bhikkhu vasati, athassa ṭhitokāsato samantā puratthimāya sattabbhantarā pacchimāya sattabbhantarā dakkhiṇāya sattabbhantarā uttarāya sattabbhantarāti samantā sattabbhantarā. Vinibbedhena cuddasā ti puratthimapacchimavasena cuddasabbhantarā, dakkhiṇuttaravasenapi cuddasabbhantarāti evaṃ nibbedhena cuddasa cuddasa katvā samantā aṭṭhavīsati abbhantarā honti. Ettha ca ekaṃ abbhantaraṃ aṭṭhavīsati hatthappamāṇaṃ hoti, tasmā puratthimāya sattabbhantare channavutisatahatthappamāṇaṃ hoti, evaṃ dakkhiṇuttarapacchimesupīti sabbaṃ sampiṇḍetvā caturāsītisattasatahatthappamāṇaṃ hoti. Parimaṇḍalavasena pana sabbaṃ chasattatiekasatuttarāni ca ekaṃ sahassañca hoti. Pakatiayanavasena minite pana –

『『Pañcahattho mato daṇḍo, vīsadaṇḍo usabho;

Athītiusabhā gāvī, catugāvī yojana』』nti.

這是完整的中文直譯： 所謂內界是如[佛]所允許的："諸比丘，在無村落的森林中，周圍七個內量，這裡是共住共布薩"的那塊區域稱為內界。其中"周圍七個內量"是指：比丘住在如毗陀山林般的森林中，從他站立的地方向東七個內量，向西七個內量，向南七個內量，向北七個內量，這就是周圍七個內量。穿過則是十四，即東西方向十四個內量，南北方向也是十四個內量，如此穿過而成十四乘十四，周圍共二十八個內量。這裡一個內量等於二十八腕尺，因此向東七個內量等於一百九十六腕尺，向南北西也是如此，全部加起來等於七百八十四腕尺。而按圓形計算則總共是一千一百七十一腕尺。按照普通計量方式測量則： "五腕尺為杖，二十杖為牛距， 八十牛距為牛程，四牛程為由旬。"

Vuttattā ayanavasena vinibbedhe cuddasabbhantare dvehatthādhikaaṭṭhasattati hoti. Sabbaṃ aṭṭhavīsati abbhantaraṃ sampiṇḍetvā catuhatthādhikachappaññāsuttara ekasataṃ hoti. Parimaṇḍalavasena pana chahatthādhikacatutiṃsuttaradvesatāni honti, usabhavasena pana vinibbedhena cuddasa abbhantare dvehi ūnāni cattāri usabhāni ca dveratanañca honti. Sabbaṃ sampiṇḍetvā aṭṭhavīsatiyā abbhantare caturatanañca soḷasa ayanāni adhikāni satta usabhāni honti. Parimaṇḍalavasena pana charatanañca cuddasaayanāni ca adhikāni ekādasa usabhāni honti. Ayamettha sārato vinicchayo. Keci pana abbhantarasaddaṃ hattharatanavācakaṃ parikappetvā evaṃ vadanti majjhe ṭhitassa samantā satta vinibbedhena cuddasā』ti vuttattā puratthimāya satta hatthā dakkhiṇuttarapacchimesupi satta satta hatthāti katvā evaṃ nibbedhena cuddasa hatthā honti. Sabbaṃ sampiṇḍetvā aṭṭhavīsatihatthaṃ abbhantaranti taṃ tesaṃ matimattameva, na sārato paccetabbaṃ. Kasmā aṭṭhakathāyaṃ tattha ekaṃ abbhantaraṃ aṭṭhavīsatihattha』nti vuttattā. Yadi tesaṃ matena sabbaṃ sampiṇḍetvā aṭṭhavīsatihatthabbhantaraṃ bhaveyya, aṭṭhakathāyaṃ tattha abbhantaraṃ nāma aṭṭhavīsatihatthappamāṇaṃ hoti, majjhe ṭhitassa samantā sattavinibbedhena cuddasā hontī』ti vattabbaṃ bhaveyya, na panevaṃ vuttaṃ, tasmā taṃ tesaṃ matimattamevāti daṭṭhabbaṃ. Tattha ayañhetthattho tattha tatthā』ti niddhāraṇe bhummaṃ. Ekanti gaṇanaparicchedo. Abbhantaranti paricchinnaniddeso, niyamitaparidīpanaṃ vā. Aṭṭhavīsatihatthappamāṇanti paricchinditabbadhammasamudāyaniddeso tattha tesu samantā sattabbhantaresu ekaṃ abbhantaraṃ nāma aṭṭhavīsatihatthappamāṇaṃ hotīti attho daṭṭhabbo. Ettha pana saṅkhyā kathetabbā. Sā duvidhā parimāṇaminanavasena. Tattha parimāṇa saṅkhyā evaṃ veditabbā catasso muṭṭhiyo eko kuḍuvo. Cattāro kuḍuvā eko pattho, cattāro patthā eko āḷhako. Cattāro āḷhakā ekaṃ doṇaṃ, cattāri doṇāni ekā mānikā. Catasso mānikā ekā khārī. Vīsati khārikā eko vāho. Tadeva ekaṃ sakaṭanti suttanipātaṭṭhakathādīsu vuttaṃ. Sāratthadīpaniyaṃ pana nava vāhasahassānīti ettha catasso muṭṭhiyo kuḍuvo, cattāro kuḍuvā eko pattho, cattāro patthā eko āḷhako. Cattāro āḷhakā ekaṃ doṇaṃ, cattāri doṇāni ekā mānikā, cattasso mānikā ekā khārī. Vīsatikhārikā eko vāho. Tadeva ekaṃ sakaṭanti suttanipātaṭṭhakathādīsu vutta』nti vatvā 『『idha pana dve sakaṭāni eko vāhoti vadantī』』ti likhitaṃ paccantavohārena minite pana saṭṭhisataṃ eko vāhoti rañño dhammāsokassa sūvakāhatasāliyā minite pana paccantavohārena vīsādhikatisataṃ hoti eko vāhoti vadanti. Minana saṅkhyā pana evaṃ veditabbā. Tathā hi –

『『Chattiṃsa paramāṇūnaṃ, aṇumattanti vuccati;

Chattiṃ saaṇumattaṃ, tajjārīti pavuccati.

Chattiṃ samattātajjārī, rathareṇupamāṇaṃ;

Chattiṃsa rathareṇū ca, ekā likkhāti vuccati.

Sattalikkhā ca ekūkā, sattūkā dhaññamāsako;

Sattadhaññaṅguli ekā, vidatthi dvādasaṅguli.

Dve vidatthitu ratanaṃ, sattahatthaṃ ekayaṭṭhi;

Vīsayaṭṭhitu usabhaṃ, usabhāsīti gāvutaṃ;

Gāvutāni cattāri, meruyojananti vuccatī』』ti.

這是完整的中文直譯： 因此說按計量方式穿過十四個內量等於七十八腕尺又二腕尺。全部二十八個內量加起來等於一百五十六腕尺又四腕尺。而按圓形計算則是二百三十四腕尺又六腕尺。按牛距計算則穿過十四個內量等於四個牛距少二[腕尺]和二拉塔那。全部加起來二十八個內量等於七個牛距又十六計量又四拉塔那。而按圓形計算則是十一個牛距又十四計量又六拉塔那。這是這裡的要義判定。但有些人推測內量一詞表示腕尺拉塔那，這樣說：因為說"從中間站立者周圍七，穿過則十四"，所以向東七腕尺，向南北西也各七腕尺，如此穿過則是十四腕尺。全部加起來二十八腕尺是內量，這只是他們的見解，不應從要義上接受。為什麼？因為在註釋書中說"這裡一個內量等於二十八腕尺"。如果按他們的見解全部加起來是二十八腕尺的內量，那麼註釋書就應該說"這裡所謂內量即是二十八腕尺的量，從中間站立者周圍七穿過則十四"，但並非如此說，因此應當視為僅是他們的見解。這裡的意思是："這裡"是分別的處格。"一"是數量的確定。"內量"是被確定的指示，或是規定的說明。"二十八腕尺量"是被確定的法的集合指示，這裡應當理解為在那些周圍七個內量中，一個內量即是二十八腕尺量的意思。這裡應當說數量。它有兩種，即容量和測量。其中容量數應當這樣理解：四捧為一庫度婆，四庫度婆為一缽他，四缽他為一阿拉卡，四阿拉卡為一督那，四督那為一摩尼卡，四摩尼卡為一卡利，二十卡利為一瓦訶，那就是一車，如在《經集註》等中所說。但在《顯揚心義》中說"九千瓦訶"時說"四捧為一庫度婆，四庫度婆為一缽他，四缽他為一阿拉卡，四阿拉卡為一督那，四督那為一摩尼卡，四摩尼卡為一卡利，二十卡利為一瓦訶，那就是一車，如在《經集註》等中所說"之後寫道："但這裡說兩車為一瓦訶。"按邊地習慣測量則一百六十為一瓦訶，而按阿育王的白米測量則按邊地習慣是三百二十為一瓦訶，他們說。而測量數應當這樣理解。即： "三十六極微，稱為微塵量， 三十六微塵，稱為窗隙塵。 三十六窗塵，等於車輪塵， 三十六車塵，稱為一虱量。 七虱為一鼠，七鼠穀麥量， 七谷一指節，十二指一張。 兩張為一拉，七腕尺一杖， 二十杖牛距，八十距一伽， 四伽稱由旬，如此應了知。"

Vuttattā ekā rajo paramāṇu atisukhumā acakkhuviññeyyā, sarīrampi ghanaselamayaṃ sinerupabbatarājampi vinijjhitvā gatā. Tassā chattiṃsaparimāṇaṃ ekoaṇu tajjāritassa chattiṃsaparimāṇaṃ ekārathareṇu. Tassā chattiṃsaparimāṇaṃ ekalikkhā. Sattalikkhā ekā ūkā. Satta ūkā ekaṃ dhaññaṃ. Sattadhaññaṃ ekā aṅguli, dvādasaaṅguli ekā vidatthi. Dve vidatthi ekaratanaṃ. Sattahatthaṃ ekayaṭṭhi, vīsayaṭṭhi ekā usabhā, asīti usabhā gāvutaṃ. Cattāri gāvutāni meruyojananti vuccati. Tattha aṇurajo kiḷañjakuṭṭachiddādīsu vāte pahaṭakāle sūriyālokesu dissati. Tajjārī pana sakaṭamaggādīsu dakkhiṇavāma passādīsu dissati . Rathareṇu pana tassā allīyanaṭṭhānesu dissati. Likkhā pana atioḷārikā pākaṭā hoti. Ayaṃ meruayanavasena vuttaṃ.

Aparampi

『『Dasa kesā ekatilaṃ, chatilaṃ yavakaṃ bhave;

Catuyavañca aṅguli, pañcadasa ekapāda』』nti.

Vuttattā dasa kesā ekatilaṃ nāma. Chatilaṃ ekaṃ yavaṃ nāma. Catuyavaṃ eko aṅguli nāma. Pañcadasaṅguliyo eko pādoti vuccati. Idaṃ tīsu vedesu āgatavasena vuttaṃ.

Aparampi

『『Dasa kesā ekatilaṃ, chatilaṃ yavakaṃ bhave;

Catuyavañca aṅguli, aṭṭhaṅguli ekā muṭṭhi, ratanaṃ timuṭṭhi bhave』』ti.

Vuttattā dasakesā ekaṃ tilaṃ nāma. Chatilaṃ ekaṃ yavaṃ nāma. Catuyavaṃ ekāaṅguli nāma. Aṭṭhaṅgulaṃ ekāmuṭṭhi. Trimuṭṭhi ekaratanaṃ. Pañca ratanāni ekodaṇḍo. Vīsati daṇḍāni ekousabho. Asīti usabhā ekā gāvī. Catasso gāviyo ekayojananti vuttaṃ, tenevāha.

『『Pañcahattho mato daṇḍo, vīsadaṇḍo ca usabho;

Asīti usabhā gāvī, catugāvī ca yojana』』nti.

Idaṃ pakatiayanavasena vuttaṃ. Cakkavāḷaayanayojanavasena pana

『『Sattahattho mato daṇḍo, vīsadaṇḍo ca usabho;

Asīti usabhā gāvī, catugāvī ca yojana』』nti vuttaṃ.

Aparampi.

『『Dasa kesā ekatilaṃ; Chatilaṃ ekaṃ yavaṃ;

Catuyavaṃ ekaṅguli; Aṭṭhaṅgulaṃ ekāmuṭṭhi;

Trimuṭṭhi ekaratanaṃ, aṭṭhavīsatiratanaṃ ekaṃabbhantaranti.

Vuttaṃ. Tenevāha 『『tattha ekaṃ aṭṭhavīsatihattappamāṇaṃ hotī』』ti. Ettha ca agāmake ceti ettha akāro kataratthoti, tathā hi akāro.

Paṭisedhe vuddhitabbhāve, aññatthe sadisepica;

Viruddhe garahe suññe, akāro viraha』ppake』ti.

這是完整的中文直譯： 因此說一個塵是極微，極其微細，肉眼不可見，能穿透身體乃至堅固的須彌山王。三十六極微等於一微塵，三十六微塵等於一窗隙塵，三十六窗隙塵等於一車輪塵。三十六車輪塵等於一虱量。七虱等於一鼠，七鼠等於一穀麥，七穀麥等於一指節，十二指節等於一張，兩張等於一拉塔那，七腕尺等於一杖，二十杖等於一牛距，八十牛距等於一伽浮陀，四伽浮陀稱為彌盧由旬。其中微塵在蓆子縫隙等處當風吹時在陽光中可見。窗隙塵則在車道兩側可見。車輪塵在其附著處可見。虱量則較粗大明顯。這是按彌盧計量所說。 另外： "十發一芝麻，六麻成一麥， 四麥為指節，十五節一足。" 因此說十發等於一芝麻，六芝麻等於一麥，四麥等於一指節，十五指節等於一足。這是根據三吠陀所說。 另外： "十發一芝麻，六麻成一麥， 四麥為指節，八指一握拳，三握成一拉。" 因此說十發等於一芝麻，六芝麻等於一麥，四麥等於一指節，八指節等於一握，三握等於一拉塔那，五拉塔那等於一杖，二十杖等於一牛距，八十牛距等於一牛程，四牛程等於一由旬，因此說： "五腕尺為杖，二十杖牛距， 八十距牛程，四牛程由旬。" 這是按普通計量所說。而按輪圍計量由旬則說： "七腕尺為杖，二十杖牛距， 八十距牛程，四牛程由旬。" 另外： "十發一芝麻，六麻成一麥， 四麥為指節，八指一握拳， 三握成一拉，二十八拉一內量。" 因此說"這裡一個等於二十八腕尺量。"這裡"在無村落"中的'a'字是什麼意思？因為'a'字: "在否定和增長，及另義相似， 相違貶斥空，離缺皆可用。";

Vuttesu dissati tathā hi ajanetvā tiādīsu paṭisedhe dissati. 『『Aparihānīyā dhammā』』ti ādīsu vuddhimhi. 『『Anavajjaṃ bhante』』ti ādīsu tabbhāve akkharā』ti ādīsu aññatthe. 『『Amaru rājā』』tiādīsu sadise. 『『Amala』』nti ādīsu viruddhe. 『『Aseṭṭhoyaṃ brāhmaṇo abrahmacārī』』ti ādīsu garahe. 『『Agāmo』』ti ādīsu suññe. 『『Apatikāyaṃitthī』』ti ādīsu virahe. 『『Atha nāyaṃ kaññā』』ti ādīsu appake. Idha pana suññe virahe vā daṭṭhabbo. Suññatthena pana agāmake nimanusse kevalāraññeti attho. Virahattho vā agāmake gāmavirahite padeseti attho daṭṭhabbo. Teneva suññatthena virahatthena 『『agāmake』』timināpadena gāmanadījātassarasamudde muñcitvā yaṃ anavasesaṃ heṭṭhā pathavīsandhārakaudakampiudakasandhārako vātopi ajaṭākāsampi, tathā yāva uparibrahmalokaṃ upādāya sabbaṃ asurayakkhasurādiākāsaṭṭhakadevabrahmavimānānipi araññantveva saṅgahitā. Nadīsamuddantaresupi macchabandhānaṃ agamanapatho dīpako vā pabbato vā, sopi araññasīmātveva saṅkhyaṃ gacchati, tasmā ayaṃ sattabbhantarasīmā nimanusse kevalāraññe pathavīmaṇḍalepi devaloke vimānakapparukkhādīsupi labbhateva. Pathaviyaṃ pana yasmiṃ gāmakhette heṭṭhā pathaviyā yattha vā suvaṇṇamaṇiādīni khaṇitvā gahetuṃ sakkonti, taṃ padesaṃ gāmakhettameva. Tato parā yāva pathavīsandhārakaudakā ajaṭākāsepi labbhateva. Nanu chakāmāvacara devalokesupi devavimānakapparukkhagāmanigamādayopi attheva. Atha kasmā 『『araññā』』ti kathitāti amanussā vā sattā jātibhinnattā ca te agāmāyeva, teneva 『『nimanussamhi araññamhī』』ti vuttaṃ. Tiracchānavatthusmimpi 『『nāgo vā hotu supaṇṇamāṇavakādīnaṃ vā aññataro antamaso sakkaṃ devarājānaṃ upādāya yo koci amanussajātiko sabbova imasmiṃ atthe tiracchānagatoti veditabbo』』ti vuttaṃ, tasmā jātibhinnatāya amanussāvāso araññanti veditabbo. Abbhantarasīmāya vicāraṇā.

這是完整的中文直譯： 在所說中可見，如在"不知"等中表示否定。在"不退失法"等中表示增長。在"無過，尊者"等中表示具有。在"字母"等中表示另義。在"不死王"等中表示相似。在"無垢"等中表示相違。在"這個婆羅門非善非梵行"等中表示貶斥。在"無村"等中表示空。在"這女人無夫"等中表示離。在"這不是處女"等中表示少。這裡應當理解為空或離。以空的意思，無村落即無人，純粹森林的意思。或以離的意思，無村落即離開村落的地方的意思。因此以空的意思和離的意思，"無村落"這個詞，除了村莊、河流、天然池塘、海洋外，其餘一切下至支撐大地的水、支撐水的風、虛空，以及上至梵天界的一切阿修羅、夜叉、天神等空居天神、梵天宮殿都包括在森林中。在河海之間漁夫不能到達的小島或山，那也算作森林界。因此這個七內量界在無人的純粹森林、大地上以及天界的宮殿、如意樹等處都可獲得。但在地上，在村莊區域下面的地下能挖掘獲取金銀珠寶等的地方，那個地方就是村莊區域。從那以下直到支撐大地的水和虛空都可獲得。難道在六慾界天中不也有天宮、如意樹、村莊、城鎮等嗎？那為什麼說是"森林"呢？因為非人眾生由於種姓不同所以就是無村，因此說"無人的森林"。在畜生事中也說"無論是龍或金翅鳥青年等之一，乃至包括帝釋天王在內，任何非人種類在這裡都應理解為畜生"，因此應當理解由於種姓不同，非人住處即是森林。這是對內界的考察。

Idāni udakukkhepasīmāya saṃvaṇṇanākkamo sampatto. Tattha 『『sabbā bhikkhave nadī asīmā. Sabbo samuddo asīmo. Sabbo jātassaro asīmo. Nadiyā vā bhikkhave samudde vā jātassare vā yaṃ majjhimassa purisassa samantā udakukkhepā, ayaṃ tattha samānasaṃvāsā ekūposathā』』ti paññattā, ayaṃ udakukkhepasīmā nāma. Tattha 『『sabbā bhikkhave nadī asīmā』』ti ettha asīmasadde akāro virahattho, asīmā baddhasīmā virahitāti attho. Ñattidutiyakammavācaṃ sāvetvāpi bandhasīmāvirahitāti vuttaṃ hoti. Paṭisedhattho vā, asammannitabbāti attho. Vuḍḍhiattho vā, 『『asekkhā dhammā』』ti yathā sikkhitasikkhā niṭṭhitasikkhāti vuttaṃ hoti. Evaṃ asīmāsīmakiccaniṭṭhappattāti attho. Ñattidutiyakamma vācaṃ sāvetvā sammatāpi asammatāyeva, attano sabhāveneva gāmasīmā viya baddhasīmāsadisāti vuttaṃ hoti. Etena nadījātassarasamuddānaṃ baddhasīmāya akhettabhāvo dassito hoti. Evaṃ 『『sabbā bhikkhave nadī asīmā』』tiādinā nadīsamuddajātassarānaṃ baddhasīmābhāvaṃ paṭikkhipitvā tattha lokavohārasiddhāsu etāsu nadīādīsu abaddhasīmāsu puna vaggakammaparihāratthaṃ vālikādīhi sīmaparicchindanaṃ kattukāmo bhagavā 『『nadiyā vā bhikkhave samudde vā jātassare vā yaṃ majjhimassa purisassa samantā udakukkhepā』』ti ādimāha. Tattha majjhimassa purisassati thāmamajjhimassa purisassa tenevāha samantapākādikāya vinayaṭṭhakathāyaṃ 『『thāmamajjhimena purisenā』』ti. Yadi vaḍḍhakīpurisamiccheyya, 『『vaḍḍhakīpurisenā』』ti vuttaṃ bhaveyya, na panevaṃ vuttaṃ, tena ñāyati 『『thāmamajjhimassa purisassā』』ti. Tividhā hi purisā uttamapuriso majjhimapuriso pakatipurisoti. Tattha uttamapuriso nāma sabbaññu bhagavā, so hi bhagavā sabbasattuttamo thāmayasasampattiissariyādīhi tathā hi tathāgatassa thāmo.

『『Kāḷāvakañca gaṅgeyyaṃ, paṇḍaraṃ tambapiṅgalaṃ;

Gandhamaṅgalahemañca, uposathaṃ chaddantime』』ti.

這是完整的中文直譯： 現在到了水界的註釋順序。其中如[佛]所制定的："諸比丘，一切河流是無界。一切海洋是無界。一切天然池塘是無界。諸比丘，在河流或海洋或天然池塘中，中等人四周投水所及之處，這裡是共住共布薩"，這稱為水界。其中"諸比丘，一切河流是無界"這裡"無界"的'a'字表示離義，無界即離開結界的意思。意思是即使宣說白二羯磨文也是離開結界。或表示否定義，意思是不應結界。或表示增長義，如"無學法"說為已學習、已完成學習，如此無界即已完成界事的意思。意思是即使宣說白二羯磨文而結界也如同未結界，以其自性如村界般相當於結界。由此顯示河流、天然池塘、海洋不是結界的場所。如此以"諸比丘，一切河流是無界"等否定河流、海洋、天然池塘的結界性后，世尊爲了在這些在世間習慣上成立的未結界的河流等中避免別眾羯磨，想要用沙等劃定界限，因此說"諸比丘，在河流或海洋或天然池塘中，中等人四周投水所及之處"等。其中"中等人"是體力中等的人，因此在《一切歡喜》律注等中說"由體力中等的人"。如果要指木匠，就會說"由木匠"，但並非如此說，由此知道是"體力中等的人"。因為人有三種：最上人、中等人、普通人。其中最上人即是一切知者世尊，因為那世尊在體力、名聲、成就、自在等方面是一切眾生中最上的，因此如來的體力[如偈頌所說]： "迦羅瓦迦與恒河象，班達拉與銅色褐色， 香象吉祥金象[八象]，優波薩他為最後。"

Vuttānaṃ dasannaṃ hatthikulānaṃ balānusārena veditabbo. Tattha kāḷāvaka nti pakatihatthikulaṃ yaṃ dasannaṃ purisānaṃ kāyabalaṃ, taṃ ekassa kāḷāvakassa hatthino balaṃ. Yaṃ dasannaṃ kāḷāvakānaṃ balaṃ, taṃ ekassa gaṅgeyyassa balaṃ. Yaṃ dasannaṃ gaṅgeyyānaṃ balaṃ, taṃ ekassa paṇḍarassa balaṃ, yaṃ dasannaṃ paṇḍarānaṃ balaṃ, taṃ ekassa tambassa balaṃ. Yaṃ dasannaṃ tambānaṃ balaṃ, taṃ ekassa piṅgalassa balaṃ. Yaṃ dasannaṃ piṅgalānaṃ balaṃ, taṃ ekassa gandhahatthino balaṃ. Yaṃ dasannaṃ gandhahatthīnaṃ balaṃ, taṃ ekassa maṅgalassa balaṃ. Yaṃ dasannaṃ maṅgalānaṃ balaṃ, taṃ ekassa hemassa balaṃ. Yaṃ dasannaṃ hemavatānaṃ balaṃ, taṃ ekassa uposathassa balaṃ. Yaṃ dasannaṃ uposathānaṃ balaṃ, taṃ ekassa chaddantassa balaṃ. Yaṃ dasannaṃ chaddantānaṃ balaṃ, taṃ ekassa tathāgatassa kāyabalaṃ. 『『Nārāyanasaṅkhātaṃ bala』』ntipi idameva vuccati. Tattha nārā vuccanti rasmiyo, tā bahū nānāvidhā tato uppajjantīti nārayanaṃ, vajiraṃ, tasmā vajirasaṅkhātaṃ balanti pi attho, tadetaṃ pakatihatthigaṇanāya hatthikoṭisahassaṃ, purisagaṇanāya dasannaṃ purisakoṭisahassānaṃ balaṃ hoti, idaṃ tathāgatassa kāyabalaṃ. Issariyādibalavidhānaṃ pana taṃtaṃ suttānusārena veditabbaṃ. Majjhimapuriso nāma vaḍḍhakipuriso so hi tathāgatassa balaṃ paṭicca sinerupabbatarājaṃ sāsapabījena minanto viya satenapisahassenapi satasahassenapi minetuṃ abhabbo, antamaso pādaṅguṭṭha so pādaṅguṭṭhakampi gaṇhetuṃ abhabbova. Tassa pakatipurisato mahantabhāvena majjhe bhavattā majjhimapuriso nāma jāto, tathā hi sugatavidatthi vaḍḍhakissa tisso vidatthiyo, vaḍḍhakihatthena diyaḍḍhahattho hoti, tathā vaḍḍhakividatthi pakatipurisassa dve vidatthiyo, pakatipurisahatthena paripuṇṇahattho hoti tathā hi sugatavidatthi nāma idāni majjhimassa purisassa tisso vidatthiyo, vaḍḍhakihatthena diyaḍḍho hattho hotīti kuṭikārasikkhāpadaṭṭhakathāyaṃ vuttaṃ. Ayaṃ idha majjhimapurisoti nādhippetā. Kasmā kuṭikārasikkhāpadeyeva tihatthāti vaḍḍhakihatthena tihatthā. Pamāṇayutto mañcoti pakatividatthiyā navavidatthippamāṇo mañcoti vuccati yathā, evaṃ majjhimapurisenā』ti idha avatvā』thāmamajjhimena purisenā』ti aṭṭhakathāyaṃ vuttattā. Pakatipuriso nāma』yaṃ dasannaṃ purisānaṃ kāyabalaṃ, taṃ ekassa kāḷāvakassa hatthino bala』nti vuttapuriso pakatipuriso nāma. Tattha kiñcāpi ekacce puññavantā rājā ajātasattu jīvako komārabhacco itthiyāpi visākhā migāramātāti evamādayo pañcannaṃ hatthīnaṃ balaṃ dhārenti, na pana te majjhimapurisā nāma honti, pakatipuriso yeva, puññavantabhāvena visesapurisattā. Idha pana pakatipurisoyeva thāma majjhimapurisoti adhippeto. Udakukkhepāti udakukkhepena paricchinnā, tenevāha mātikāṭṭhakathāyaṃ līnatthappakāsaniyaṃ udakukkhepāti karaṇatthe nissakkavacananti āha. Udakukkhepenā』ti ayañhetthattho .

這是完整的中文直譯： 所說的十種象族的力量應當這樣理解。其中"迦羅瓦迦"是普通象族，十個人的體力等於一頭迦羅瓦迦象的力量。十頭迦羅瓦迦象的力量等於一頭恒河象的力量。十頭恒河象的力量等於一頭班達拉象的力量。十頭班達拉象的力量等於一頭銅像的力量。十頭銅像的力量等於一頭褐色象的力量。十頭褐色象的力量等於一頭香象的力量。十頭香象的力量等於一頭吉祥象的力量。十頭吉祥象的力量等於一頭金象的力量。十頭金象的力量等於一頭優波薩他像的力量。十頭優波薩他像的力量等於一頭六牙象的力量。十頭六牙象的力量等於如來的一分體力。這也稱為"那羅延力"。其中"那羅"指光線，因為從那裡產生許多不同的[光線]，所以稱為那羅延，即金剛，因此也意為金剛力。這按普通象計數為十億象，按人計數等於十億人的力量，這是如來的體力。而自在等力的區分應當依照各經了知。所謂中等人即木匠，因為他對比如來的力量，就像用芥子來測量須彌山王一樣，即使以百、千、十萬也不能測量，乃至連腳趾也不能握持。因為他比普通人大而處於中間，所以稱為中等人。因此善逝張手等於木匠三張手，按木匠肘等於一肘半，如此木匠張手等於普通人兩張手，按普通人肘等於整一肘，因此在小屋學處注中說：所謂善逝張手即今中等人三張手，按木匠肘等於一肘半。這裡不是指這個中等人。為什麼？因為在小屋學處中說三肘是按木匠肘。如說符合尺寸的床即按普通張手九張手尺寸的床，如此這裡不說"由中等人"而在註釋書中說"由體力中等的人"。所謂普通人即如前所說"十個人的體力等於一頭迦羅瓦迦象的力量"中的人稱為普通人。其中雖然有些具福德的國王如阿阇世王、耆婆醫師，女人如毗舍佉彌迦羅母等具有五象之力，但他們不稱為中等人，只是普通人，因為以具福德而成為特殊人。但這裡指的是普通人即是體力中等人。"投水所及"即由投水所限定，因此在《攝頌注》《顯明隱義》中說"投水所及"是工具格的出格語。"由投水"即是這裡的意思。

Nadīsamuddajātassaresu yaṃṭhānaṃ majjimassa purisassa samantā parisapariyantato udakukkhepena paricchinnaṃ, ayaṃ tattha nadīādīsu lokavohāra siddhāsu tāsueva abaddhasīmāsu aparāpi samānasaṃvāsā ekūposathāti kaṅkhāvitaraṇiyaṃ pana yaṃ majjhimassa purisassa samantā udakukkhepāti yaṃ ṭhānaṃ thāmamajjhimassa purisassa samantato udakukkhepena paricchinnaṃ. Tattha yathā akkhadhuttā dāruguḷaṃ khipanti, evaṃ udakaṃ vā vālikaṃ vā hatthena gahetvā majjhimena purisena sabbathāmena khipitabbaṃ. Yattha evaṃ khittaṃ udakaṃ vā vālikā patati, ayaṃ udakukkhepo nāma. Ayaṃ tattha samāna saṃvāsā ekūposathāti, ayaṃ tesu nadīādīsu udakukkhepaparicchinnā sīmā samānasaṃvāsāceva ekūposathācā』ti atthayojanaṃ katvā ayaṃ etesaṃ nadīādīnaṃ antoyeva labbhati, na bahi, tasmā nadiyā vā jātassare vā yattakaṃ padesaṃ pakativassakāle catūsu māsesu udakaṃ ottharati, samudde yasmiṃ padese pakativīciyo osaritvā saṇṭhahanti, tatopaṭṭhāya kappiyabhūmi. Dubbuṭṭhikāle vā gimhe vā nadījātassaresu sukkhesupi sāeva kappiyabhūmi. Sace pana sukkhe jātassare vāpiṃ vā khaṇanti vappaṃ vā karonti, taṃ ṭhānaṃ gāmakhettaṃ hoti. Yā panesā kappiyabhūmīti vuttā, tato bahi udakukkhepasīmā na gacchati, antoyeva gacchati, tasmā tesaṃ antoparisapariyantato paṭṭhāya samantāudakukkhepa paricchedo kātabbo』』ti vuttaṃ. Gaṇṭhipade pana yaṃ majjhimassa purisassa samantā udakukkhepāti pana etissā nadiyā catuvaggādīnaṃ saṅghānaṃ visuṃ catuvaggakaraṇīyādikammakaraṇakāle sīmāparicchedadassanatthaṃ vuttaṃ, ticīvarena vippavāsaparicchedadassanatthampi sattabbhantarasīmāya paricchedadassanaṃ viyāti ācariyā, tasmā udakukkhepaparicchedābhāvepi antonadiyaṃ kātuṃ vaṭṭatīti siddha』nti likhitaṃ. Tattha udakukkhepaparicchedābhāvepī』ti idaṃ padaṃ samantato udakukkhepena paricchinna』nti mahāaṭṭhakathāvacanena vā samantā udakukkhepaparicchedo kātabbo』ti mātikāṭṭhakathāya kaṅkhā vitaraṇiyañca vuttavacanena vā, 『『tatthāpi hi majjhimapuriso na ñāyati, tathā sabbathāmena khipana』』nti vā, 『『etadatthameva hi vālikādīhi sīmaparicchindana』』nti vā vimativinodanīvacanehi vā na sameti. Ganthakārenāpi parūpavādavivajjanatthaṃ 『『ayaṃ amhākaṃ khantī』』ti avatvā』acariyā』ti aññakattāre nidassitvā parato nigamane 『『idaṃ sabbaṃ suṭṭhu vicāretvā garukule payirupāsitvā gahetabbaṃ yuttaṃ gahetabbaṃ, itaraṃ chaḍḍetabba』』nti vuttaṃ tasmā aññesaṃ ācariyānaṃ matena likhitanti daṭṭhabbaṃ.

這是完整的中文直譯： 在河流、海洋、天然池塘中，體力中等的人從會眾邊際四周投水所及之處所限定的地方，這在那些河流等世間習慣上成立的未結界處又是共住共布薩。在《斷疑》中說"中等人四周投水所及"即體力中等的人從四周投水所限定的地方。在那裡如同賭徒投擲木球一樣，體力中等的人應當用手拿著水或沙用盡全力投擲。投擲的水或沙落下之處，這稱為投水所及。"這裡是共住共布薩"，即這在那些河流等處由投水所限定的界是共住和共布薩，如此作義理連線后說這隻在這些河流等之內獲得，不在外部。因此在河流或天然池塘中在正常雨季四個月被水淹沒的區域，在海洋中正常波浪退去停止之處開始，是凈地。即使在少雨季節或夏季河流天然池塘乾涸時也是那個凈地。但如果在乾涸的天然池塘中挖池或耕種，那個地方成為村莊區域。而這所說的凈地，投水界不能超出其外，只能在內部，因此從它們內部會眾邊際開始應當作四周投水限定。在《綱要書》中寫道："'中等人四周投水所及'是爲了顯示在這河流中四眾等僧團各自作四眾羯磨等事時的界限，也爲了顯示三衣離宿的界限，如七內量界的界限顯示"，諸師說，因此即使沒有投水限定也可以在河內作[羯磨]。其中"即使沒有投水限定"這個詞與大注"由四周投水所限定"的說法，或與《攝頌注》和《斷疑》中說"應當作四周投水限定"的說法，或與《遣除疑惑》中"因為這裡也不知道中等人，如此用盡全力投擲"，或"正是為此目的以沙等限定界"的說法都不相符。註疏作者爲了避免他人誹謗，沒有說"這是我們的見解"，而是舉示其他作者說"諸師"，後來在結論中說"這一切應當善加考察后親近師長處學習，應當取合理的，其他的應當捨棄"，因此應當視為依其他諸師的見解而寫。

Aññathā tissopi saṅgītiyo ārūḷhe aṭṭhakathāvacane ca kaṅkhāvitaraṇī-vimativinodanīvacanāni ca makkhetabbāni bhaveyyuṃ, ganthāpi aññamaññaviruddhā bhaveyyuṃ, bhagavatā paññattasikkhāpadampi sāvakānaṃ matena paṭisaṅkharitabbaṃ bhaveyya bhagavatā paññattasikkhāpadaṃ pana na makkhetabbaṃ, yathā paññatteyeva vattitabbaṃ vakkhati hi vatthuṃ jānitvāpi majjaṃ pivato bhikkhussa pācittiyaṃ, sāmaṇerassa pana jānitvā pivato sīlabhedo, na ajānitvāti vuttaṃ tattha kāraṇaṃ maggitabbaṃ, sikkhāpada paññattiyā buddhānameva visayattā na vā maggitabbaṃ, yathā paññatteyeva vattitabba』nti tasmā samantā udakukkhepāti paññattasikkhāpadānurūpaṃ samantato udakukkhepena paricchinnanti vā udakaṃ ukkhipitabbanti vā udakukkhepena pi paricchinnā sīmātivā samantā udakukkhepaparicchedo kātabboti vā vuttadhammasaṅgāhakattherānaṃ vacanameva pamāṇaṃ te hi buddhamataññuno, idañca vacanaṃ bhagavato na paccakkhavacanaṃ nāpisaṅgāhakattherānaṃ vacanaṃ athavā 『『yaṃ majjhimassa purisassa samantā udakukkhepā』』ti pana etissā nadiyā…pe… sattabbhantarasīmāya paricchedadassanaṃ viya sīmaparicchedadassanatthaṃ vutta』nti ācariyā yasmā vadanti, tasmā udakukkhepaparicchedābhāvepi antonadiyaṃ kātuṃ vaṭṭatīti siddhanti imissā atthayojanāya na dhammasaṅgāhakattherāpi paviṭṭhā, ganthakāropi apaviṭṭho. Kasmāti ce tissopi saṅgītiyo ārūḷhesu vinayaṭṭhakathāsuceva tabbivaraṇabhūtāsu silokaṭīkāsu ca 『『udakukkhepena paricchinnaṃ, udakaṃ ukkhipitabbaṃ, udakukkhepaparicchedo kātabbo』』ti ādinā bahūhi ākārehi udakukkhepaparicchedameva likhanti, tasmā dhammasaṅgāhakattherāpi appaviṭṭhāti viññāyati ganthakāro pi parūpavādavivajjanatthaṃ 『『ācariyā』』ti aññakattāre nidasseti, tasmā gantthakāropi appaviṭṭhoti viññāyati, idañca vacanaṃ kesañci therānaṃ attanomati, attanomatica nāmesā sabbadubbalā, sinerupabbatarājaṃ sāsapabījena minento viya sabbaññubuddhena paññattassa udakukkhepāti sikkhāpadassa atthaṃ vadantānaṃ mahākassapayasamoggaliputtatissapabhutīnañca tesaṃ sissānusissānaṃ mahāvihāravāsīnañca vacanaṃ ko nāma puggalo makkhetuṃ sakkhissati, upasampadādikammassa ca garukammattā sāsanassa mūlattā ca garukeyeva ṭhātabbaṃ. 『『Yaṃ majjhimassa purisassa samantā udakukkhepā』』ti bhagavatā paññattaṃ, kathaṃ majjhimassa purisassa udakukkhepārahaṭṭhānameva udakukkhepasīmā, udāhu udakukkhepeneva udakukkhepasīmāti codanaṃ pariharanto aṭṭhakathācariyo kathaṃ pana udakaṃ ukkhipitabbantyādimāha. Tattha kathanti kathetukamyatā pucchā, kathaṃ kena kāraṇena udakaṃ ukkhipitabbaṃ udakāsiñcanasaṅkhepena ukkhipitabbaṃ atha kho leḍḍukhipanadāruguḷakhipanākārena ukkhipitabbanti attho. Akkhadhuttāti sāmaññena vuttepi 『『sīho gāyati naṅguṭṭhaṃ, sīho cāleti vāladhi』』nti ettha viya dāruguḷaṃ khipanti saddantarasannidhānato atthavasena dāruguḷakīḷakā dhuttajanāti viññāyati akkhasaddo hi jūtepi nirūḷho.

這是完整的中文直譯： 否則就會抹消三次結集中收錄的註釋書的說法和《斷疑》《遣除疑惑》的說法，典籍也會互相矛盾，世尊制定的學處也會依弟子的見解而修改。但世尊制定的學處不應被抹消，應當如制定那樣實行。因為將說明：比丘知道[是酒]而飲酒即波逸提，而沙彌知道而飲則破戒，不知道則不[破戒]。對此或應當尋求原因，或因為制定學處是諸佛的境界而不應尋求，應當如制定那樣實行。因此"四周投水所及"，或如"依所制定的學處由四周投水所限定"，或"應當投水"，或"由投水所限定的界"，或"應當作四周投水限定"等法的結集長老們的說法才是準則，因為他們了知佛陀的意趣。這說法不是世尊的親說也不是結集長老們的說法。或者說因為諸師說"'中等人四周投水所及'是爲了顯示在這河流中...如顯示七內量界的界限"，所以即使沒有投水限定也可以在河內作[羯磨]這個義理連線，結集長老們也沒有進入[這種解釋]，註疏作者也沒有進入。為什麼呢？因為在三次結集中收錄的律注和其解釋的詩頌疏中以"由投水所限定"、"應當投水"、"應當作投水限定"等多種方式都只寫投水限定，因此可知結集長老們也沒有進入[這種解釋]。註疏作者爲了避免他人誹謗而舉示其他作者說"諸師"，因此可知註疏作者也沒有進入[這種解釋]。這說法是某些長老的自己見解，所謂自己見解是最弱的，像用芥子來測量須彌山王一樣，誰能抹消說明一切知者佛陀所制定的"投水所及"學處的意義的大迦葉、目犍連子帝須等及其弟子的弟子們和大寺住者們的說法呢？因為具足戒等羯磨是重羯磨，是教法的根本，所以應當依重[羯磨]而住。"中等人四周投水所及"是世尊所制定的，[有人]提出質問：是中等人的投水所及之處才是投水界，還是由投水[本身]才是投水界？註釋師爲了解答這個質問說"如何應當投水"等。其中"如何"是想要說明的疑問，意思是以什麼理由應當投水？是應當以灑水的方式投水還是應當以投擲土塊木球的方式投水？雖然"賭徒"是一般而說，但如"獅子搖尾巴，獅子擺尾毛"中那樣，由於"投木球"詞的鄰近，依義理可知是投擲木球玩耍的賭徒，因為"賭"字也用於賭博。

Dāruguḷanti bhamaṃ āropetvā āraggena katadāruvikati ayañhetthattho… yathā akkhadhuttā dāruguḷakā dhuttajanā dāruguḷaṃ hatthena gahetvā attano balaṃ dassentā viya sabbathāmena attānaṃ onamitvā khipanti, evameva thāmamajjhimena purisena udakaṃ vā vālikaṃ vā hatthena gahetvā attano balaṃ dassentāviya onamitvā sabbathāmena nisinnassa vā ṭhitassa vā parisapariyantato anupariyāyitvā khipitabbaṃ, evaṃ cittaṃ udakaṃ vā vālikaṃ vā yattha yasmiṃ ṭhāne patati, ayameko udakukkhepo nāmāti 『『ayameko udakukkhepo』』ti iminā padena dvinnaṃ saṅghānaṃ visuṃvisuṃ kammakaraṇādhikāre sīmantarikattā aññassāpi udakukkhepassa sambhavaṃ dasseti, teneva mātikāṭṭhakathāyaṃ 『『sace pana dve saṅghā visuṃvisuṃ uposathādikammaṃ karonti, dvinnaṃ udakukkhepānaṃ antare añño eko udakukkhepo upacāratthāya ṭhapetabbo』』ti vuttaṃ, vimativinodaniyampi 『『tassa antoti tassa udakukkhepaparicchinnassa ṭhānassa anto na kevalañca tasseva anto, tato bahipi ekassa udakukkhepassa anto ṭhātuṃ na vaṭṭatīti vacanaṃ udakukkhepaparicchedassa dubbijānato kammakopasaṅkā hotī』』ti vuttaṃ, sāratthadīpaniyaṃ pana 『『tassa anto hatthapāsaṃ vijahitvā ṭhito kammaṃ kopetīti iminā paricchedato bahi yattha katthaci ṭhito kammaṃ na kopetīti dīpetī』』ti vatvā mātikāṭṭhakathāvacanampi paṭikkhipi, taṃ ekasaṅghaṃ sannipātaṃ sandhāya vuttanti daṭṭhabbaṃ, yathā ca mahāsīmāya khaṇḍitvā baddhānaṃ khaṇḍasīmānaṃ aññamaññasaṅkaravivajjanatthaṃ sīmantarikā ṭhapitā, evameva attano sabhāvena gāmasīmā viya sayaṃ jātasīmāyaṃ nadīsamuddajātassarānaṃ atimahantabhāvena udakukkhepena udakukkhepasīmā bhagavatā anuññātā, tathāpi dvinnaṃ baddhasīmānamiva aññamaññasaṅkaravivajjanatthaṃ dvinnaṃ udakukkhepasīmānaṃ antare sīmantarikatthāya añño udakukkhepo ṭhapetabbo』ti vuttaṃ, sanimittā baddhasīmā, saudakukkhepā udakukkhepasīmā, sīmantarikā viya eko udakukkhepo daṭṭhabbo, teneva vimativinodaniyaṃ 『『idañcettha sīmantarikāvidhānaṃ dvinnaṃ baddhasīmānaṃ sīmantarikāanujānanasuttānulomato siddhanti daṭṭhabba』』nti vuttaṃ, ekasmiṃ saṅghasannipāte pana ekassa udakukkhepassa bahi tiṭṭhantopi kammaṃ na kopetīti daṭṭhabbaṃ vuttañhi vimativinodaniyaṃ bhagavatā nidānavasena ekagāmasīmanissitānaṃ ekasabhāgānañca dvinnaṃ baddhasīmānameva aññamaññaṃ sambhedajjhottharaṇaṃ sīmantarikaṃ vinā abyavadhāne ṭhānañca bhagavatā anumatamevāti ñatvā aṭṭhakathācariyā idhāpi sīmantarikāvidhānamakaṃsu visabhāgasīmānampi hi ekasīmanissitattaṃ ekasabhāvattañcāti dvīhaṅgehi samannāgate sati eva sīmantarikaṃ vinā ṭhānaṃ sambhedāya hoti, nāsatīti daṭṭhabba』nti. Evaṃ nadīsamuddajātassaresu samantāudakukkhepāti paññattasikkhāpadānurūpaṃ udakukkhepena paricchedaṃ dassetvā rassapabhave nadījātassarapadese udakukkhepena vināva attano sabhāvena gāmasīmāyamiva sabbathā kappiyabhāvaṃ dassetuṃ sace pana nātidīghā hoti, pabhavato paṭṭhāya tyādimāha. Tattha pabhavato paṭṭhāyāti yasmiṃ padese catumāsaparamā nadī sandati, tassa uparimabhāgato paṭṭhāyāti attho. Yāva mukhadvārā ti yāva nadītīramevettha mukhadvārāti adhippetā.

這是完整的中文直譯： "木球"即裝上轉輪用尖端製作的木製器具，這裡的意思是...如同玩木球的賭徒們手持木球，像是顯示自己力量那樣彎下身用盡全力投擲，同樣體力中等的人應當手持水或沙，像是顯示自己力量那樣彎下身，坐著或站著從會眾邊際繞行用盡全力投擲。如此所投擲的水或沙落下之處，這稱為一個投水所及。以"這一個投水所及"這個詞顯示在兩個僧團各自作羯磨的許可權中作為界間隔還有其他投水所及的可能，因此在《攝頌注》中說："如果兩個僧團各自作布薩等羯磨，應當在兩個投水所及之間另置一個投水所及作為間隔"。在《遣除疑惑》中也說："'在其內'即在那投水所限定的處所之內，不僅是在其內，從其外一個投水所及之內也不可以住的說法，對於難以了知投水限定者會有羯磨無效的疑慮"。但在《精要燈》中說："'在其內離開伸手所及而住者使羯磨無效'，以此顯示在限定之外任何處所住者不使羯磨無效"，並且否定了《攝頌注》的說法，這應當理解為是針對一個僧團集會而說。如同在大界中劃分結界的諸分界之間爲了避免互相混雜而置界間隔，同樣在以自性如村界般自然產生的界中，因為河流海洋天然池塘極大，世尊允許以投水[來限定]投水界，然而如同兩個結界之間那樣，爲了避免互相混雜，應當在兩個投水界之間另置一個投水所及作為界間隔。有相的結界，有投水的投水界，應當視如界間隔的一個投水所及。因此在《遣除疑惑》中說："這裡界間隔的規定應當視為依隨允許兩個結界間隔的經而成立"。但在一個僧團集會時，即使站在一個投水所及之外也不使羯磨無效。因為在《遣除疑惑》中說："知道世尊依[制戒]因緣只允許兩個依一村界和同類的結界不用界間隔而無間隔地住，註釋師們在這裡也作了界間隔的規定。因為即使是異類界，只有在具備依一界和同類這兩個要素時，不用界間隔而住才會導致混雜，沒有[這兩個要素]則不會，應當如此理解"。如此在河流海洋天然池塘中顯示了依"四周投水所及"所制定的學處而作投水限定后，爲了顯示在短源頭的河流天然池塘處即使沒有投水[限定]以其自性如村界般完全適合，所以說"如果不太長，從源頭開始"等。其中"從源頭開始"意思是從那四個月中河流流動的處所的上部開始。"直到河口"即這裡是指直到河岸為河口。

Sabbatthā』ti sabbasmiṃ nadīpadese udakukkhepasīmākammaṃ natthī ti udakukkhepena pavattā sīmā udakukkhepasīmā. Karitabbanti kammaṃ, karakaraṇeti dhātu, rammapaccayo. Karaṇeti manodvāravīthiyā sattamakusalajavanacittasamuṭṭhāpitavāyodhātuyā vikārabhūto kāyapayogo, tena kāyapayogena khipitabbaṃ uddhaṭaṃ kammanti vuccati paramatthavasena pana kāyapayogasaṅkhātāya cittaṃ javāyodhātuyā vipphārena desantarappattisamuṭṭhāpikā aṭṭhakalāpapuñjāyeva. Udakukkhepasīmāya kammaṃ udakukkhepasīmākammaṃ taṃ ettha rassapabhavanadiyā natthīti attho. Ayañhetthattho sace nadī nātidīghā hoti aḍḍhayojanaṃ vā gāvutaṃ vā aḍḍhagāvutaṃ vā, tassā pavattanaṭṭhānato paṭṭhāya yāva nadītīrā sabbattha nadīpadese ajjhottharitvā saṅgho nisīdati, tattha tasmiṃ nadīpadese samantato avasesanadiyā abhāvā vaggakammasaṅkābhāvena udakukkhepasīmā kammaṃ natthi, kevalā nadī sīmāyevāti sāratthadīpaniyampi mātikāṭṭhakathāyalīnatthappakāsaniyampi etadeva sanniṭṭhānaṃ vuttaṃ vimativinodaniyaṃ pana yattha khuddake araññe mahantehi vā bhikkhūhi paripuṇṇatāya vaggakammasaṅkābhāvena sattabbhantarasīmāpekkhā natthi, tattha satthabbhantarasīmā na uppajjati, kevalāraññasīmāyeva tattha saṅghena kammaṃ kātabbaṃ nadīādīsupi eseva nayo vakkhati hi sace nadī nātidīghā hoti, pabhavato paṭṭhāya yāvamukhadvārā sabbattha saṅgho nisīdati, udakukkhepasīmākammaṃ natthī』ti ādi ca ubhayatthāpi ca. Yassaṃ disāyaṃ sattabbhantarassa vā udakukkhepassa vā okāso nappahoti, tattha kathaṃ minanaṃ khipanaṃ vā bhaveyya, gāmakhettādīsu pavisanato akhette sīmā paviṭṭhā nāmātisīmā vipajjeyya, apekkhāya sīmuppattiyaṃ pana yato pahoti, tattha sattabbhantaraudakukkhepasīmā sayameva paripuṇṇā jāyanti. Yato pana nappahoti, tattha attano khettappamāṇeneva jāyanti, na bahīti vuttaṃ, ettha ca』sīmāpekkhāya sattabbhantaraudakukkhepasīmā sayameva paripuṇṇā jāyantī』ti vuttattā udakukkhepaṃ vināyeva apekkhāya sīmāya udakukkhepasīmā uppajjatī』ti atthaṃ vadanti, taṃ ayuttarūpaṃ viya dissati. Kasmāti ce pāḷinayavirodhato vimativinodaniyaṃ parato vuttavacanenāpi virodhato ca. Idañca vacanaṃ ācariyassa kesañci puggalānaṃ vādappakāsanatthaṃ vuttaṃ bhaveyya. Kasmā parato vuttavacanena aghaṭiyattā ca pāḷiyaṭṭhakathāṭīkāvacanehipi virujjhanato ca, taṃ parato vaṇṇayissāma. Yathā ca loke vatiṃ aparikkhipitvā 『『idaṃ vatiyā ṭhāna』』nti ca yathā ca naṅgalakoṭiyā akasitvā 『『idaṃ kasikaṭṭhāna』』nti ca yathā ca vatthuṃ karontā manussā kudhārīpharasuādinā rukkhe acchinditvā 『『idaṃ mama kudhāripatanaṭṭhāna』』nti ca yathā ca dāttena alāyitvā 『『idaṃ mama lāyitaṭṭhāna』』nti ca na sakkā vattuṃ, evameva udakaṃ vā vālikaṃ vā hatthena akhipitvā 『『ayameko udakukkhepoti ca, udakapatanaṭṭhānanti ca na sakkā vattuṃ. Ettha ca dve bhikkhū evaṃ vivādaṃ karonti vimativinodaniyaṃ 『『yattha khuddake araññe mahantehi bhikkhūhi paripuṇṇatāya vaggakammasaṅkābhāvena sattabbhantarasīmāpekkhā natthi, tattha sattabbhantarasīmā na uppajjati, kevalāraññasīmāyeva tattha saṅghena kammaṃ kattabbaṃ nadī ādīsupi eseva nayo. Vakkhati hi sace nadī nātidīghā hoti.

這是完整的中文直譯： "一切處"即在河流的一切處所沒有投水界羯磨。由投水而成的界稱為投水界。"應作"即羯磨，詞根是"作"，加上"ra"後綴。"作"指由意門心路第七不善速行心所引生的風界變化所成的身體動作，由那身體動作應當投擲，稱為提起的羯磨。但依勝義而言，僅是由稱為身體動作的心速行風界擴散而引生轉移到其他處所的八種聚集。投水界的羯磨是投水界羯磨，這在這裡短源頭河流是沒有的意思。因為這裡的意思是：如果河流不太長，半由旬或一牛吼或半牛吼，從其流動處開始直到河岸，僧團遍佈坐在一切河流處所，在那裡在那河流處所因為四周沒有其餘河流而無別眾羯磨的疑慮，所以沒有投水界羯磨，僅是河流界。在《精要燈》和《攝頌注·顯明隱義》中也說了這同樣的結論。但在《遣除疑惑》中說：在小森林中由於眾多比丘充滿而無別眾羯磨的疑慮，所以不需要七內量界時，七內量界就不生起，僅是森林界，僧團應當在那裡作羯磨。在河流等處也是這個道理。因為將說："如果河流不太長，從源頭開始直到河口，僧團遍處而坐，沒有投水界羯磨"等。在兩處也是如此。在七內量或投水所及的空間不足的方向，如何能測量或投擲呢？因為進入村莊區域等，在非[界]場所稱為界進入，界會失效。但在需要界生起時，從足夠之處，七內量界和投水界自然完全生起。從不足之處，僅以自己界場的量度生起，不在外部。這裡說"需要界時七內量界和投水界自然完全生起"，因此他們說即使沒有投水，需要界時投水界也生起，這似乎不合理。為什麼呢？因為與經文道理相違，也與《遣除疑惑》後面所說的話相違。這說法或許是阿阇黎爲了顯示某些人的論說而說的。為什麼？因為與後面所說的話不相符，也與經文、註釋書、復注的說法相違，我們將在後面解釋這點。如同在世間不圍柵而不能說"這是柵的地方"，如同不用犁頭耕而不能說"這是耕地"，如同人們造地基時不用斧鋸等砍伐樹木而不能說"這是我斧頭落下的地方"，如同不用鐮刀割而不能說"這是我割過的地方"，同樣不用手投水或沙而不能說"這是一個投水所及"或"這是水落下的地方"。這裡兩個比丘這樣爭論《遣除疑惑》中"在小森林中由於眾多比丘充滿而無別眾羯磨的疑慮，所以不需要七內量界時，七內量界就不生起，僅是森林界，僧團應當在那裡作羯磨。在河流等處也是這個道理。因為將說：如果河流不太長..."

Pabhavato paṭṭhāya yāva mukhadvārā sabbattha saṅgho nisīdati, udakukkhepasīmākammaṃ natthī』tiādiṃ, iminā eva vacanena vaggakammaparihāratthaṃ sīmāpekkhāya sati eva udakukkhepasīmā sattabbhantarasīmā uppajjanti, nāsatīti daṭṭhabba』nti vuttattā udakukkhepaṃ vināva parisapariyantato paṭṭhāya sīmāpekkhāya saheva udakukkhepasīmā uppajjati tasmā udakukkhepena payojanaṃ natthevāti te evaṃ vattabbā 『『mā sappurisā evaṃ vadeyyātha ācariyavarañca mā abbhācikkhatha idañca vacanaṃ ācariyavarassa neyyavacanaṃ, paratopi ācariyavaro sanniṭṭhānaṃ vakkhati vinayaṭṭhakathāsuceva sāratthadīpaniyañca vuttavacanehipi tava vacanaṃ asaṃsandeva, vimativinodaniyameva parato vuttavacanenāpi na ghaṭiyati. Kathaṃ neyyavacanaṃ hotīti. 『『Sīmāpekkhāya sati eva…pe… nassatī』』ti ettha sīmāpekkhāya vinā maggagamananhānādi atthehi bhikkhūhi araññe vā nadīādīsupivā paviṭṭhakkhaṇeyeva nuppajjati, sīmāpekkhāya satieva araññe samantā sattabbhantarā』ti paññattasikkhāpadānurūpaṃ abbhantarasīmā uppajjati』 nadīsamuddajātassaresupi majjhimassa purisassa samantā udakukkhe』pāti paññatta sikkhāpadānurūpaṃ udakukkhepena saha udakukkhepasīmā uppajjati, na udakukkhepena vināti ayaṃ neyyattho. Nāsatītiettha udakukkhepena vināti atthopi na labbhate. Evañca sati vimativinodaniyaṃ yeva puna tatthāti lokavohārasiddhāsu etāsu nadīādīsu tīsu abaddhasīmāsu punavaggakammaparihāratthaṃ sāsanavohārasiddhāya abaddhasīmāya paricchedaṃ dassentoti adhippāyo. Pāḷiyaṃ 『『yaṃ majjhimassa purisassā』』ti ādīsu udakaṃ ukkhipitvā khipiyati etthāti udakukkhepo, udakassa pathanokāso, tasmā udakukkhepā. Ayañhettha padasambandhavasena attho… 『『parisa pariyantato paṭṭhāya samantā yāva majjhimassa purisassa udakukkhepo udakapatanaṭṭhānaṃ, tāva yaṃ taṃ paricchinnaṃ ṭṭhānaṃ, ayaṃ tattha nadīādīsu aparā samānasaṃvāsā udakukkhepasīmā』』ti vuttaatthapadehipi samānaṃ bhaveyya ācariyameva hi kecipana samantā abbhantaraṃ minitvā paricchedakaraṇeneva sīmā sañjāyati, na sayamevāti vadanti, taṃ na gahetabbhantyādinā kecivādaṃ paṭikkhipitvā minanakhipane dosaṃ dassetvā ca yaṃ panettha abbhantaraminanappamāṇassa vālikādikhipanakammassa ca dassanaṃ, taṃ sayaṃjātasīmānaṃ ṭhitaṭṭhānaparicchedadassanatthaṃ kataṃ, gāmūpacāragharūpacārajānanatthaṃ leḍḍusuppādikhipanavijānanadassanaṃ viya, teneva mātikāṭṭhakathāyaṃ sīmaṃ vā bandhanti udakukkhepaṃ vā pariccheda』nti vuttaṃ, evaṃ katepi tassa paricchedassa pabhavato ñātuṃ asakkuṇeyyattena thūlato ñatvā antotiṭṭhantehi nirāsaṅkaṭṭhāne ṭhātabbaṃ aññaṃ bahikarontehi atidūre nirāsaṅkaṭṭhāne pesetabbanti vā, tasmā yathā vuttasīmāpekkhavaseneva tāsaṃ sattabbhantaraudakukkhepasīmānaṃ uppatti, tabbigamena vināso ca gahetabboti amhākaṃ khanti, vīmaṃsitvā gahetabbaṃ, añño vā pakāro ito yuttataro gavesitabbo』ti āha. Vīmaṃsitvā gahetabbaṃ. Añño vā pakāro ito yuttataro gavesitabbo』ti iminā ācariyassa vacanena imassa vacanassa attanomatibhāvañca ācariyassa apaṭisambhidāpattabhāvañca dasseti.

這是完整的中文直譯： "從源頭開始直到河口，僧團遍處而坐，沒有投水界羯磨"等，由於這句話說"只有在爲了避免別眾羯磨而需要界時，投水界和七內量界才生起，不需要時則不生起"，所以他們說即使沒有投水，從會眾邊際開始，只要需要界就與投水界一同生起，因此根本不需要投水。對此應當這樣說："諸善人，請勿如此說，也不要誹謗大師。這是大師的引導性言論，大師後面還會說出結論。你的說法與律注和《精要燈》中所說的話也不相符，甚至與《遣除疑惑》後面所說的話也不相合。" 怎麼是引導性言論呢？"只有在需要界時...不生起"中，沒有需要界時，比丘們進入森林或河流等處僅爲了行路沐浴等目的時就不生起。只有需要界時，在森林中依"四周七內量"所制定的學處而生起七內量界，在河流海洋天然池塘中也依"中等人四周投水所及"所制定的學處而與投水一同生起投水界，不是沒有投水，這是引導的意思。在"不生起"中也得不到"沒有投水"的意思。如此在《遣除疑惑》中又說"在那裡"即在這些世間習慣上成立的河流等三種未結界中，爲了再次避免別眾羯磨而顯示教法習慣上成立的未結界的界限，這是其意趣。 在聖典中"中等人的"等處，投水即在此投擲水，水的落處，因此[稱為]投水所及。這裡依詞的關聯而有這樣的意思..."從會眾邊際開始四周直到中等人的投水所及水落之處，那個被限定的處所，這在那裡河流等處是另一個共住投水界"，[這]與所說義詞相同。但有些人說："只有依師承才能通過測量四周內量作限定而生起界，不是自然生起"。[大師]否定了某些人的說法說"這不應接受"等，並顯示了測量投擲的過失，又說："這裡所顯示的內量測量和投擲沙等的羯磨，是爲了顯示自然生起界的所在處所的界限，如同爲了知道村落界域和房屋界域而顯示投擲土塊和揚穀器等的了知。因此在《攝頌注》中說'結界或限定投水所及'，即使這樣作了那個界限，因為從源頭不能確知，所以粗略知道后住在內部的人們應當住在無疑慮處，使他人在外作[羯磨]時應當派遣到遠處無疑慮處"。因此我們認為應當依所說的需要界而接受這些七內量界和投水界的生起，以及依其消失而滅失。應當審察後接受，或尋求比這更合理的其他方式。"應當審察後接受，或尋求比這更合理的其他方式"，以這句話顯示這說法是自己的見解，也顯示大師未證得無礙解。

Idañca vacanaṃ na bhagavato paccakkhavacanaṃ, nāpidhammasaṅgāhakattherānaṃ vacanaṃ, tissopi saṅgītiyo anārūḷhā, nāpi aṭṭhakathāya saṃvaṇṇanācariyassa vādappakāsanameva tasmā asallakkhitabbameva sāratthadīpaniyampi sace nadī nātidīghā hotīti imissā saṃvaṇṇanādhikāre udakukkhepasīmā kammaṃ natthīti yasmā sabbopi nadīpadeso bhikkhūhi ajjhotthaṭo, tasmā samantato nadiyā abhāvā udakukkhepena payojanaṃ natthī』ti vuttaṃ tathā hi samantato nadiyā abhāvā udakukkhepena payojanaṃ natthī』tiimassa anvayavasena vā atthāpattivasena vā samantato nadiyā bhāve sati udakukkhepena payojanaṃ attheva vaggakammaparihāratthanti attho labbhate mātikāṭṭhakathāya līnatthappakāsaniyampi 『『samantā udakukkhepaparicchedo kātabboti pahonakaṭṭhānaṃ sandhāya vuttaṃ yattha pana kunnadiyaṃ nappahoti. Tattha pahonakaṭṭhāne udakukkhepaparicchedo kātabbo』tivuttaṃ. Udakukkhepaparicchedo kātabbo』ti iminā vacanena sīmāpekkhāya saha udakukkhepaṃ vinā attano sabhāveneva nuppajjatīti viññāyati, tathā hi udakukkhepaparicchedake kattāre asati kathaṃ udakukkhepaparicchedo kātabbo bhaveyya tasmā 『『vaggakammaparihāratthaṃ sīmāpekkhāya sati eva udakukkhepasattabbhantarasīmā uppajjanti, nāsatī』ti idaṃ vacanaṃ sāratthadīpaniyañca mātikāṭṭhakathāyañca vuttavacanehi aññamaññaviruddhaṃ viya dissati vimativinodaniyaṃyeva ca 『『mahoghena pana unnataṭṭhānato ninnaṭṭhāne patantena khato khuddako vā mahanto vā lakkhaṇayutto jātassarova etthāpi khuddake udakukkhepakiccaṃ natthi samudde pana sabbathā udakukkhepasīmāyameva kammaṃ kātabbaṃ, sodhetuṃ dukkarattā』』ti vuttaṃ tathā hi ayamācariyavaro pubbe 『『vaggakammaparihāratthaṃ sīmāpekkhāya sati eva udakukkhepasattabbhantarasīmā uppajjanti, nāsatī』』ti vatvā parato kathamācariyavarena 『『etthāpi khuddake udakukkhepakiccaṃ natthi』』tyādivacanamuccate, tatthāyaṃ viggaho udakaṃ ukkhipitvā khipīyati etthāti udakukkhepo udakassa patanokāso kintuṃ, ṭhānaṃ karitabbaṃ kiccaṃ kara karaṇeti dhātu riccapaccayo yaṃ. 『『Ajjeva kiccaṃ ātappa』』nti yathā, udakukkhepassa kiccaṃ karaṇaṃ udakukkhepakiccaṃ. Samudde panā ti ettha pana saddo visesattho, pakkhantaratthotipi apare visesatthe pana nadījātassaresu mahantesu udakukkhepasīmāyameva kātabbaṃ, khuddake pana kevale nadījātassarepi kātabbaṃ samudde pana visesato udakukkhepasīmāyameva kātabbanti ayaṃ pana saddassa visesattho. Sabbathā ti sabbena sabbaṃ. Udakukkhepasīmāyamevā ti ettha evakāro sanniṭṭhānattho, udakukkhepasīmāyameva kammaṃ kātabbaṃ, na samuddasīmāya kadācīti attho yujjateva. Nadījātassaresu pana mahantesu udakukkhepasīmāya kātabbaṃ, khuddake nadījātassareyeva na kātabbanti ayaṃ attho sāmatthiyato labbhateva nadījātassaresu khuddakamahantabhāvena nadījātassaraudakukkhepāti dve dve sīmā labbhanti samudde pana kasmā samuddaudakukkhepavasena dve na labbhantīti samudde pana kasmā samuddaudakukkhepavasena dve na labbhantīti codanaṃ manasisandhāyāha 『『sodhetuṃ dukkarattā』』ti.

這是完整的中文直譯： 這說法不是世尊的親說，也不是法的結集長老們的話，未收入三次結集，也不是註釋書解釋師的論說顯示，因此不應考慮。在《精要燈》中關於"如果河流不太長"這句話的解釋中說："沒有投水界羯磨，因為所有河流處所都被比丘們遍覆，所以因為四周沒有河流而不需要投水。"因此依"因為四周沒有河流而不需要投水"這句話的連結或含義，可得出"當四周有河流時爲了避免別眾羯磨就需要投水"的意思。 在《攝頌注·顯明隱義》中說："'應當作四周投水限定'是針對足夠處所而說。在小河流不足之處，應當在足夠處所作投水限定。"由"應當作投水限定"這句話可知不是與需要界一起不用投水就依自性而生起，因為如果沒有作投水限定的作者，怎麼能作投水限定呢？因此"只有在爲了避免別眾羯磨而需要界時，投水界和七內量界才生起，不需要時則不生起"這句話似乎與《精要燈》和《攝頌注》中所說的話互相矛盾。 在《遣除疑惑》中說："被大水流從高處流向低處沖刷而成的具有特徵的小或大天然池塘，在這裡小的也不需要投水作用。但在海洋中一切都應當在投水界作羯磨，因為難以清凈。"因為這位**先前說"只有在爲了避免別眾羯磨而需要界時，投水界和七內量界才生起，不需要時則不生起"，後來怎麼又說"在這裡小的也不需要投水作用"等話呢？ 這裡的分析是：投水即在此投擲水，水的落處。"作用"是"應作"的意思，詞根是"作"，加"ricca"後綴。如"今日應精進"中那樣，投水的作用即投水作用。"但在海洋中"這裡的"但"字是特殊義，其他人說也是相反分別義。在特殊義中，在大的河流天然池塘中應當只在投水界作[羯磨]，但在小的單純河流天然池塘中也應當作，而在海洋中特別應當只在投水界作，這是"但"字的特殊義。"一切"即完全地。"只在投水界"中的"只"字是決定義，意思是隻應當在投水界作羯磨，決不在海洋界作，這是合理的。但在大的河流天然池塘中應當在投水界作，在小的河流天然池塘中不應當作，這個意思依含義而得。在河流天然池塘中依小大而得河流天然池塘界和投水界兩種界，但在海洋中為什麼不依海洋界和投水界而得兩種呢？考慮到這個質疑而說"因為難以清凈"。

Tattha sodhetuṃ dukkarattā ti samuddassa atimahantabhāvena samuddamotiṇṇe bhikkhū hatthapāsanayanaṃ vā bahisamuddakaraṇaṃ vā kātuṃ atidukkaraṃ tasmā sabbathā sabbena sabbaṃ udakukkhepasīmāyameva kātabbanti ayamācariyavarassa adhippāyo. Yadi vaggakammaparihāratthaṃ sīmāpekkhāya sati eva udakukkhepasīmā uppajjeyya, evaṃ sati samuddamotiṇṇe bhikkhusamūheva hatthapāsato bahi kareyya, evañca sati sodhetuṃ dukkarattā』ti hetupadampi niratthakaṃ bhaveyya na panevaṃ sakkā vattuṃ, tena ñāyati 『『vaggakammaparihāratthaṃ udakukkhepapayojana』』nti. Apica tesaṃ ācariyānaṃ adhippāyena 『『mayaṃ udakukkhepasīmāya na karoma, kevalaṃ samuddeyeva karomā』』ti icchamāne sati kathaṃ karissanti. Tasmā tesaṃ matena sīmāpekkhāya saheva udakukkhepasīmāya sambhavato gatagataṭṭhāne udakukkhepasīmā bhaveyya evañca sati 『『samudde pana sabbathā udakukkhepasīmāyameva kammaṃ kātabbaṃ, sodhetuṃ dukkarattā』』ti vacanampi niratthakaṃ bhaveyya evañca pana vadeyya… sabbaso samuddasīmāya alabbhamānataṃ sandhāya 『『samudde panā』』tyādivacanaṃ ācariyavarena vuttanti tathāpi na vattabbaṃ kasmā evañca atthe icchamāne sati 『『samudde pana sabbattha udakukkhe pasīmāva labbhatī』』ti vattabbaṃ siyā nanevaṃ vuttaṃ. Athavā pakaraṇādivasena saddatthe vibhajjīyamānepi virujjhateva kathaṃ saṃyogavasena 『『savacchaṃ dhenumānehī』』ti vutte 『『gāvī』』ti viññāyati, na vaḷavā. 『『Avacchaṃ dhenu』』nti vutte gāvīti viññāyati, na vaḷavāti ettha viya kadācipi evasaddena nivattetabbassa samuddassa nadiyamiva nātidīghabhāve alabbhamāne sati 『『samudde pana sabbathā udakukkhepasīmāyameva kammaṃ kātabba』』nti evakārena avattabbaṃ siyā, tathā hi saṃyogavippayogavasena 『『savacchaṃ dhenuṃ, avacchaṃ dhenu』』nti vutte gāvīti viññāyati, na vaḷavā. Vaḷavā ca nāma yonimaggassa atisambādhattā vijāyituṃ na sakkonti, gabbhassa pariṇatakāle kucchiṃ phāletvā ājaññapotakaṃ gaṇhanti evaṃ ekagabbheneva maranti tasmā 『『vaḷavaṃ savaccha』』ntivā avaccha』』nti vā vattuṃ nārahati evameva kadācipi nātidīghasamuddassapi anupalabbhamānattā taṃ nivattāpakena evasaddena 『『samudde pana sabbathā udakukkhepasīmāyameva kammaṃ kātabba』』nti apadisituṃ nārahatiyeva tasmā udakukkhepena sīmā uppajjatīti niṭṭhametthāva gantabbaṃ tena vuttaṃ 『『evañca atthe icchamāne sati samudde pana sabbathā udakukkhepasīmāva labbhatīti vattabbaṃ siyā na panevaṃ vutta』』nti tena ñāyati vaggakammaparihāratthaṃ vālikādīhi khipananti apica vimativinodaniyaṃyeva 『『gacchantiyā pana nāvāya kātuṃ na vaṭṭati. Kasmā udakukkhepamattameva hi sīmā, taṃ nāvā sīghameva atikkameti evaṃ sati aññissā sīmāya ñatti, aññissā anusāvanā hotī』』ti imassa saṃvaṇṇanādhikāre tanti sīmaṃ. Sīghameva atikkametīti iminā taṃ anatikkamitvā anto eva parivattamānāya kātuṃ vaṭṭatīti dasseti. Etadatthameva hi vālikādīhi sīmāparicchindanaṃ. Itarathā 『『bahiparivattā nukho no vā』』ti kammakopasaṅkā bhaveyya. Aññissā anusāvanāti kevalāya nadīsīmāya anusāvanā』ti ācariyavarena vuttaṃ.

這是完整的中文直譯： 這裡"因為難以清凈"即因為海洋極大，要使進入海洋的比丘們移到伸手所及處或移到海洋外部極其困難，因此一切都應當只在投水界作[羯磨]，這是大師的意趣。如果只有在爲了避免別眾羯磨而需要界時投水界才生起，如此則進入海洋的比丘群就會自己離開伸手所及處，這樣"因為難以清凈"這個原因也會沒有意義。但不能這樣說，由此可知"爲了避免別眾羯磨而需要投水"。 而且依那些師父們的意趣，如果想要說"我們不在投水界作[羯磨]，只在海洋中作"，將如何作呢？因此依他們的見解，由於與需要界一起投水界就生起，所以在所到之處就會有投水界。如此則"但在海洋中一切都應當只在投水界作羯磨，因為難以清凈"這句話也會沒有意義。如果這樣說...大師說"但在海洋中"等話是針對完全不能得到海洋界而說的，即使這樣也不應說。為什麼？因為如果想要這樣的意思，應當說"但在海洋中一切處只能得到投水界"，而不是這樣說的。 或者即使依文脈等來分析詞義也相違。如何？依聯繫，說"帶小牛的母牛來"時，理解為"母牛"而不是"母馬"。說"無小牛的母牛"時，理解為"母牛"而不是"母馬"。如此處，當完全得不到如河流那樣的不太長的性質的海洋時，就不應以"只"字來說"但在海洋中一切都應當只在投水界作羯磨"。因為依有聯繫無聯繫，說"帶小牛的母牛，無小牛的母牛"時，理解為"母牛"而不是"母馬"。所謂母馬因為產道太窄不能生產，在胎兒成熟時剖開腹部取出良馬幼駒，這樣只有一胎就死亡，因此不適合說"有小牛的母馬"或"無小牛的母馬"。同樣，因為完全得不到不太長的海洋，所以也不適合用排除它的"只"字來說"但在海洋中一切都應當只在投水界作羯磨"。因此應當在這裡就得出結論：由投水而生起界。因此說"如果想要這樣的意思，應當說'但在海洋中一切處只能得到投水界'，而不是這樣說的"。由此可知爲了避免別眾羯磨而投擲沙等。 而且在《遣除疑惑》中說："在行進的船上不可以作。為什麼？因為界僅是投水所及，船很快就越過它。如此則羯磨文在一個界，隨羯磨在另一個界。"在這解釋中"界"即界。"很快就越過"以此顯示在不越過而只在內部轉動時可以作。正是為此目的而用沙等限定界。否則會有"是否轉到外部"的羯磨無效的疑慮。"[羯磨文]在另一個[界]"即隨羯磨在單純的河界中，這是大師所說的。

Yadisī māpekkhāya saha attano sabhāvena udakukkhepasīmā uppajjeyya, evaṃ sati nāvāya gatagataṭṭhāne samantato sabhā viya parikhipitvā udakukkhepasīmā uppajjeyya, uppajjamānepi ca aññissā anusāvanāti ca aparāya udakukkhepasīmāya anusāvanāti vattabbaṃ bhaveyya na panevaṃ vuttaṃ athāpi vadeyya 『『paṭhamotiṇṇaṭṭhāneyeva sīmāpekkhā hoti, gatagataṭṭhāne natthī』』ti, tampi vacanaṃ ayuttameva. Kasmā yāva kammaṃ na nipphannaṃ, tāva sīmāpekkhāya vinā asambhavato tena ñāyati 『『vaggakammaparihāratthaṃ udakukkhepaṃ vinā sīmāpekkhāya saheva attano sabhāvena udakukkhepasīmā nuppajjatī』』ti niṭṭhametthāva gantabbaṃ tasmā nāvāya kammaṃ karontehi thirataraṃ katvā nāvaṃ agamanīyaṃ katvāva kātabbaṃ. Sāratthadīpaniyampi 『『gacchantiyā pana nāvāya kātuṃnavaṭṭatīti ettha udakukkhepaṃ anatikkamitvā parivattamānāya kātuṃ vaṭṭatīti veditabba』』nti vuttaṃ. Evañca pana vadeyya 『『yāva parisā vaḍḍhati, tāva sīmāpi vaḍḍhati parisapariyantato udakukkhepoyeva pamāṇanti vinayaṭṭhakathāyaṃ vuttattā parisavasena vaḍḍhamānā udakakhipanaṃ vināyeva vaḍḍhati upacārasīmā viya tasmā udakukkhepena payojanaṃ natthevā』』ti. Taṃ nu, ayañhetthattho… udakukkhepasīmā nāmesā vaḍḍhamānā parisavaseneva vaḍḍhati baddhasīmāyaṃ pana vaḍḍhamānā samūhavasena vaḍḍhati. Kasmā parisavasena vaḍḍhamānā parisapariyantato udakukkhepo kātabboti. Apare evaṃ vadanti pubbe udakukkhepoyeva pamāṇaṃ, puna udakukkhepakiccaṃ natthi, kathinatthatasāṭakadānakammavācāviya tathā hi kathinatthatasāṭakadānakāle vuttakammavācā ekāyevavaṭṭati, atthateyeva kathine puna varasāṭakaṃ labhitvā kammavācāya dānakiccaṃ natthi evameva etthāpi pubbe udakukkhepoyeva pamāṇaṃ, puna udakukkhepakiccaṃ natthīti te upacārasīmāyamiva maññitvā vadanti upacārasīmāyañhi purisāya nisinnaṭṭhānameva upacārasīmābhāvena vaḍḍhati idha pana parisapariyantato udakukkhepappamāṇena vaḍḍhatiyeva na udakukkhepaṃ vināva ijjhate 『『kathaṃ pana udakaṃ ukkhipitabbaṃ yathā akkhadhuttā dāruguḷaṃ khipanti, evaṃ udakaṃ vā vālikaṃ vā hatthena gahetvā thāmamajjhimena purisena sabbathāmena khipitabbaṃ, yattha evaṃ khittaṃ udakaṃ vā vālikaṃ vā patati, ayameko udakukkhepo』』ti aṭṭhakathāvacanaṃ bhindanti nāma. Kimivāti ce, ye pana 『『kammameva kammakaraṇaṃ karoti, natthi nirayapālā』』ti vadanti, te 『『atthi bhikkhave niraye nirayapālā』』ti devadūtasuttaṃ bhindanti viyāti. Evañcapana vadeyya ye udakukkhepena saha ijjhanti, tepi 『『sacepi hi bhikkhusahassaṃ tiṭṭhati, tassa ṭhitokāsassa bāhirantato paṭṭhāya bhikkhūnaṃ vaggakammaparihāratthaṃ sīmāpekkhāya uppannāya tāya saha sayameva sañjātā sattabbhantarasīmā samānasaṃvāsakāti adhippāyo. Yattha pana khuddake araññe mahantehi vā bhikkhūhi paripuṇṇatāya vaggakammasaṅkābhāvena sattabbhantarasīmāpekkhā natthi, tattha sattabbhantarasīmā na uppajjati, kevalāraññasīmāyameva tattha saṅghena kammaṃ kātabbaṃ nadīādīsupi esevanayo』』ti vimati vinodaniyaṃ vuttavacanaṃ bhindanti nāmāti. Taṃ na, tena no kā hāni evampi amhākaṃ vāde koci virodho na vijjateva. Kasmāti ce, ime dve saddaracanāpi asambandhāva bhinnalakkhaṇā bhinnavisayā cetā sīmā.

這是完整的中文直譯： 如果與需要界一起依自性而生起投水界，如此則在船行所到之處四周就會如集會堂般圍繞而生起投水界，即使生起也應當說"[羯磨文]在另一個[界]"即隨羯磨在另一個投水界中，但不是這樣說的。即使說"只在最初進入處有需要界，在所到之處沒有"，那話也不合理。為什麼？因為在羯磨未完成之前，沒有需要界就不可能[成就]。由此可知"爲了避免別眾羯磨，沒有投水，投水界不會僅與需要界一起依自性而生起"，應當在這裡就得出結論。因此在船上作羯磨時，應當使船更穩固而不能行進后才可以作。 在《精要燈》中也說："'在行進的船上不可以作'，這裡應當知道在不越過投水而轉動時可以作。"如果這樣說："只要會眾增長，界就增長，因為在律注中說'從會眾邊際投水才是量度'，所以依會眾而增長時不用投水就增長，如同界域，因此根本不需要投水。"這不對，因為這裡的意思是...所謂投水界增長是依會眾而增長，但在結界中增長是依群體而增長。為什麼？因為依會眾增長時應當從會眾邊際投水。 其他人這樣說：先前投水才是量度，之後沒有投水作用，如同施與迦絺那衣的羯磨文。因為在施與迦絺那衣時說過的羯磨文只要一次就可以，迦絺那衣已鋪展后，再得上等衣時不需要用羯磨文佈施。同樣在這裡也是先前投水才是量度，之後沒有投水作用。他們認為如同界域那樣。因為在界域中只有人坐的地方以界域性而增長。但這裡是依會眾邊際的投水量度而增長，不是沒有投水就成就。他們破壞了註釋書中"如何應當投水？如同賭徒投擲木球那樣，中等體力的人應當手持水或沙用盡全力投擲，水或沙落下之處，這是一個投水所及"的話。如同什麼？如同那些說"業本身作業的作用，沒有獄卒"的人破壞了天使經中"比丘們，地獄中有獄卒"的話。 如果這樣說：那些與投水一起成就的也破壞了《遣除疑惑》中"即使有一千比丘站立，從他們站立處的外邊開始，爲了避免比丘們的別眾羯磨而生起需要界時，與之一起自然生起的七內量界是共住界，這是意趣。但在小森林中由於眾多比丘充滿而無別眾羯磨的疑慮，所以不需要七內量界時，七內量界就不生起，僅在森林界中僧團應當在那裡作羯磨。在河流等處也是這個道理"的話。這不對，因為這對我們有什麼損害？即使這樣在我們的說法中也找不到任何矛盾。為什麼？因為這兩種文句結構完全不相關，有不同的特徵和不同的範圍，而且這些界[性質不同]。;

Kathaṃ saddaracanā asambandhā. Yathā araññe tattha sattabbhantarasīmā na uppajjati, kevalāraññamevāti vuccati, eva meva 『『nadiyāpi sabbattha saṅgho nisīdati, udakukkhepasīmā nuppajjatī』』ti avatvā 『『udakukkhepasīmā kammaṃ natthī』』ti kriyāparāmasanavasena vuttaṃ. Karitabbaṃ kammaṃ. Kiṃ taṃ, khipanaṃ. Evampi saddaracanā asambandhāva. 『『Vaggakammaparihāratthaṃ…pe… udakukkhepasīmā sattabbhantarasīmā uppajjati, nāsatī』』ti ettha 『『nāsatī』』ti imassa udakukkhepena vināpīti atthopi yujjateva. Kasmāti ce 『『sīmāpekkhāya satievā』』ti iminā anulomanayavasena 『『sīmāpekkhāya asati nuppajjatī』』ti attho yujjateva. Kecipana 『『samantā abbhantaraṃ minitvā paricchedakaraṇeneva sīmā sañjāyati, na sayamevā』』ti vadanti taṃ na gahetabbaṃ. Yadi hi…pe… yathā cettha, evaṃ udakukkhepasīmāyapi nadīādīsupi tatthāpi hi majjhimapuriso na ñāyati, tathā sabbathāmena khipananti imināpi vacanena ācariyavarassa udakukkhepena saheva sīmāpekkhāya sati udakukkhepasīmā uppajjati, nāsatīti adhippāyo ñāyati. Kathaṃ bhinnalakkhaṇā, gāmasīmasattabbhantaraudakukkhepasīmā kiñcāpi abaddhasīmasāmaññena samānā, na pana samānalakkhaṇā tathā hi 『『asammatāya bhikkhave sīmāya aṭṭhapitāya yaṃ gāmaṃ vā nigamaṃ vā upanissāya viharati, yā tassa gāmassa vā gāmasīmā, nigamassa vā nigamasīmā, ayaṃ tattha samānasaṃvāsā ekūposathā』』ti imasmiṃ sikkhāpade khuddako vā mahanto vā sabbopi gāmapadeso gāmasīmāti anuññātā, na sattabbhantarasīmāya viya samantā leḍḍupātukkhepena anuññātā abbhantarasīmāyapi agāmake ce araññe yaṃ nissāya viharati, tassa araññassa araññasīmāti nānuññātā tathā nadīsamuddajātassaresupi gāmasīmāyamiva sabbo nadīsamuddajātassarapadeso nadīsamuddajātassa rasīmāti evameva na anuññātā tathā abbhantarasīmāyamiva samantā sattabbhantarāti vā nānuññātā evamimā gāmasīmasattabbhantaraudakukkhepasīmā bhinnalakkhaṇā, tasmā bhagavatā paññattasikkhāpadānusāreneva gāmasīmāyapi khuddako vā mahanto vā sabbo gāmapadeso gāmasīmāva hoti, sattabbhantarasīmāyapi 『『samantā sattabbhantarā』』ti paññattasikkhāpadānusārena samantā sattabbhantarasīmā sīmāpekkhāya saha sayameva uppajjatī』』ti minanāminanavicāraṇā pana niratthakāva tathā udakukkhepasīmāyapi 『『majjhimassa purisassa samantā udakukkhepā』』ti paññattasikkhāpadānurūpaṃ udakukkhepena saheva uppajjatīti natthi khipanākhipana vicāraṇāya payojananti. Kathaṃ bhinnavisayā sattabbhantarasīmā araññavisayā, udakukkhepasīmā nadīsamuddajātassaravisayā, evampi etā gāmasīmasattabbhantaraudakukkhepasīmā bhinnavisayāva tasmā 『『nadīādīsu eseva nayo』』ti vuttepi sattabbhantarasīmā apekkhāya saheva attano sabhāveneva sattabbhantarasīmā uppajjati yathā. Evameva udakukkhepasīmāyapi apekkhāya saha udakukkhepaṃ katvāva vaggakammaparihāratthaṃ udakukkhepasīmā uppajjati, na vināti sanniṭṭhānaṃ kātabbaṃ. Nanu ca mātikāṭṭhakathāyaṃ paricchedabbhantare hatthapāsaṃ vijahitvā ṭhitopi, paricchedā bahi aññaṃ tattakaṃyeva paricchedaṃ anatikkamitvā ṭhitopi kammaṃ kopeti, idaṃ sabbaaṭṭhakathāsu sinniṭṭhāna』nti vuttavacane navirujjhatīti ce.

這是完整的中文直譯： 如何文句結構不相關？如在森林中說"七內量界不生起，僅是森林"，同樣在河流中也不說"僧團遍處而坐，投水界不生起"，而是依動詞關聯方式說"沒有投水界羯磨"。應作的羯磨是什麼？是投擲。即使這樣文句結構也是不相關的。在"爲了避免別眾羯磨...投水界七內量界生起，不需要時則不生起"中，"不需要時"的意思也可以是"即使沒有投水"。為什麼？因為由"只有需要界時"這順理方式，"不需要界時不生起"的意思是合理的。 有些人說"測量四周內量作限定才生起界，不是自然生起"，這不應接受。因為如果...如此處那樣，在投水界中在河流等處也是如此，因為那裡也不知道中等人，這樣由"用盡全力投擲"這句話也可知大師的意趣是"與投水一起在需要界時投水界生起，不需要時則不生起"。 如何特徵不同？村界、七內量界、投水界雖然以未結界的共性相同，但不是相同特徵。因為在"諸比丘，在未許可的界，未建立時，依止某村或鎮而住，那個村的村界或鎮的鎮界，這在那裡是共住一布薩"這學處中，允許小或大一切村莊處所是村界，不像七內量界那樣依四周擲土塊量度而允許。在七內量界中也不允許"如果在無村的森林中所依止住的，那森林的森林界"。同樣在河流海洋天然池塘中也不像村界那樣允許一切河流海洋天然池塘處所是河流海洋天然池塘界。也不像七內量界那樣允許"四周七內量"。如此這些村界、七內量界、投水界是不同特徵的。 因此依世尊所制定的學處，在村界中小或大一切村莊處所就是村界，在七內量界中依"四周七內量"所制定的學處，四周七內量界與需要界一起自然生起。因此測量不測量的考慮是無意義的。同樣在投水界中也依"中等人四周投水所及"所制定的學處與投水一起生起，所以沒有考慮投不投擲的必要。 如何範圍不同？七內量界是森林範圍，投水界是河流海洋天然池塘範圍，這樣這些村界、七內量界、投水界也是不同範圍的。因此即使說"在河流等處也是這個道理"，七內量界也是與需要界一起依自性而生起七內量界。同樣在投水界中也是與需要界一起作投水而爲了避免別眾羯磨生起投水界，不是沒有[投水]，應當作這樣的結論。 然而在《攝頌注》中說"在界限內離開伸手所及而住者，在界限外不越過另一個同樣界限而住者，使羯磨無效，這是一切註釋書的結論"的話不相違嗎？

Taṃ na, mātikāṭṭhakathāyaṃ 『『sace pana dvesaṅghā visuṃvisuṃ uposathādikammaṃ karonti, dvinnaṃ udakukkhepānaṃ antare añño eko udakukkhepo upacāratthāya ṭhapetabbo』』ti dvinnaṃ saṅghānaṃ visuṃ visuṃ kammakaraṇādhikāre vuttattā. Sāratthadīpaniyampi 『『tattha aññaṃ tattakaṃyeva paricchedaṃ anatikkamitvā ṭhitopi kammaṃ kopetīti idaṃ neva pāḷiyaṃ, na aṭṭhakathāyaṃ upalabbhati. Yadi cetaṃ dvinnaṃ saṅghānaṃ visuṃvisuṃ uposathādikammakaraṇādhikāre vuttattā udakukkhepato bahi aññaṃ udakukkhepaṃ anatikkamitvā uposathādikaraṇatthaṃ. Ṭhito saṅgho sīmāsambhedasambhavato kammaṃ kopetīti iminā adhippāyena vuttaṃ siyā. Evaṃ sati yujjeyya, teneva mātikāṭṭhakathāyaṃ līnatthappakāsaniyaṃ aññaṃ tattakaṃyeva paricchedanti dutiyaṃ udakukkhepaṃ anatikkamantopi kopeti. Kasmā, attano udakukkhepasīmāya paresaṃ udakukkhepasīmāya ajjhotthatattā sīmāsambhedo hoti, tasmā kopetī』ti 『『idaṃ sabbaaṭṭhakathāsu sanniṭṭhāna』』nti ca iminā adhippāyena vuttanti gahetabbaṃ. Sabbāsupi aṭṭhakathāsu sīmāsambhedassa anicchitattā teneva attano ca aññesañca udakukkhepaparicchedassa antarā añño udakukkhepo sīmantarikatthāya ṭhapetabboti vuttaṃ. Aññe panettha aññathāpi papañcenti, taṃ na gahetabba』nti vatvā paṭikkhittaṃ. Tassa 『『antohatthapāsaṃ vijahitvā ṭhito kammaṃ kopetī』』ti iminā paricchedato bahi yatthakatthaci ṭhito kammaṃ na kopetīti dīpetīti sāratthadīpanīvacanenāpi ekasmiṃ saṅghasannipāte paricchedato bahi aññaṃ tattakaṃyeva paricchedaṃ anatikkamitvā ṭhitopi kammaṃ na kopetīti veditabbametaṃ sāratthadīpaniyaṃyeva imamatthaṃ daḷhikaraṇavasena udakukkhepappamāṇā sīmantarikā suviññeyyatarā hoti, sīmāsambhedasaṅkā ca na siyāti sāmicidassanatthaṃ añño udakukkhepo sīmantarikatthāya ṭhapetabbo』ti vuttaṃ. Yattakena pana sīmāsambhedo na hoti, tattakaṃ ṭhapetuṃ vaṭṭatiyeva, tenāhu porāṇā 『『yattakena sīmasaṅkaro na hoti, tattakampi ṭhapetuṃ vaṭṭati. Khuddakaṃ pana na vaṭṭatī』』ti idampi udakukkhepasīmāya parisavasena vaḍḍhanato sīmasambhedasaṅkā siyā. Taṃ nivāraṇatthameva vuttanti.

Pāḷiṃ aṭṭhakathañceva, ṭīkāvimatiādike;

Oloketvā punappunaṃ, maññantu kavipuṅgavāti;

Ayamettha udakukkhepasīmāya vicāraṇā.

Janapadasīmā nāma ekassa rañño vijite pavatto mahāmaccānaṃ nivāsabhūto ekameko padeso janapadasīmā nāma.

Raṭṭhasīmā nāma kāsikosalādikā soḷasa mahājanapadā. 『『Soḷasamahānagara』』ntipi tesaṃ nāmaṃ. Tattha soḷasa mahājanapadāni nāma. Aṅgaraṭṭhaṃ, magadharaṭṭhaṃ, kosalaraṭṭhaṃ, vajjiraṭṭhaṃ, cetiyaraṭṭhaṃ, kururaṭṭhaṃ, pañcālaraṭṭhaṃ, majjharaṭṭhaṃ, surasenaraṭṭhaṃ, assakaraṭṭhaṃ, avantiraṭṭhaṃ, gandhālaraṭṭhaṃ, mallaraṭṭhaṃ, kambojaraṭṭhanti imāni soḷasamahājanapadāni nāma. Ime soḷasamahājanapadā majjhimapadeseyeva pavattā mahāraṭṭhā nāma tadaññepi sunāparantaraṭṭhādikā bahutarāva. Tathā paccantavisayepi rāmaññādikā anekappabhedā mahāraṭṭhā attheva tepi sabbe raṭṭhasīmā nāma. Lokiyasatthesu pana yasmiṃ padese khattiyabrāhmaṇavessasuddavasena catuvaṇṇāni vasanti, so padeso 『『mahāraṭṭho』』ti pavuccati. Vuttañhe taṃ porāṇehi.

這是完整的中文直譯： 這不對，因為在《攝頌注》中說"如果兩個僧團各自作布薩等羯磨，在兩個投水所及之間應當爲了界域而設立另一個投水所及"，這是在兩個僧團各自作羯磨的章節中說的。在《精要燈》中也說"在那裡不越過另一個同樣界限而住者使羯磨無效"，這在經和註釋書中都找不到。如果這是在兩個僧團各自作布薩等羯磨的章節中說的，意思是在投水所及外不越過另一個投水所及而爲了作布薩等而住的僧團因為可能有界的混雜而使羯磨無效，這樣說才合理。因此在《攝頌注·顯明隱義》中"另一個同樣界限"即不越過第二個投水所及也使[羯磨]無效。為什麼？因為自己的投水界被他人的投水界覆蓋而有界的混雜，所以使[羯磨]無效。"這是一切註釋書的結論"應當理解是以這個意趣而說的。因為在一切註釋書中都不允許界的混雜，所以說在自己和他人的投水界限之間應當爲了界間而設立另一個投水所及。 其他人在這裡作其他的廣釋，說那不應接受而否定了。應當知道這與"離開內部伸手所及而住者使羯磨無效"表示在界限外任何地方住者不使羯磨無效的《精要燈》的話相符，即在一個僧團集會時，在界限外不越過另一個同樣界限而住者也不使羯磨無效。在《精要燈》中爲了加強這個意思而說"以投水量度的界間更容易理解，也不會有界混雜的疑慮，所以應當爲了界間而設立另一個投水所及"。但只要不會有界混雜，設立多少都可以，因此古人說："只要不會有界混雜，設立多少都可以。但[設立]小的不可以。"這也是因為投水界依會眾而增長可能有界混雜的疑慮，爲了避免這點而說的。 諸位大詩人應當 反覆觀察經典註疏 以及復注遣疑等書 這是關於投水界的考察。 所謂地區界即是在一個國王統治範圍內大臣們居住的每一個處所稱為地區界。 所謂國界即迦尸（波羅奈）、憍薩羅等十六大國。它們也稱為"十六大城"。其中十六大國是：央伽國（現孟加拉）、摩揭陀國（現比哈爾南部）、憍薩羅國（現北方邦）、跋耆國、支提國、俱盧國、般遮羅國、中國、蘇羅先那國、阿濕摩迦國、阿槃提國、健陀羅國、摩拉國、劍浮阇國，這些是十六大國。這十六大國只存在於中印度，稱為大國。其他如蘇那波蘭陀等國也很多。同樣在邊地也有若干羅曼雅等許多大國，這些都稱為國界。但在世間典籍中說，凡是剎帝利、婆羅門、吠舍、首陀羅四姓居住的地方，那個地方稱為"大國"。古人也是這樣說的。

『『Pavattā catuvaṇṇānaṃ, yasmiṃ padese na vijjate;

So milakkhudeso vutto, puññabhūmi tato para』』nti.

Rajjasīmā nāma ekassa rañño āṇāpavattaṭṭhānaṃ rajjasīmā nāma.

Dīpasīmā nāma samuddantare vā nadimajjhe vā pavattā dīpā dīpasīmā nāma. Yasmiṃ pana dīpe gāmā vasanti, so gāmasīmātveva saṅkhyaṃ gacchati, vakkhati hi sukkhe jātassare vāpiṃ vā khaṇanti vappaṃ vā karonti, taṃ ṭhānaṃ gāmakhettaṃ hotīti.

Cakkavāḷasīmā nāma 『『āyāmato ca vitthārato ca yojanānaṃ dvādasasatasahassāni tīṇisahassāni cattārisatāni paññāsañcayojanāni.

Parikkhepato

『『Sabbaṃ satasahassāni, chattiṃsaparimaṇḍalaṃ;

Dasañceva sahassāni, aḍḍhuḍḍhāni satānicā』』ti.

Vuttaṃ ekaṃ cakkavāḷaṃ cakkavāḷasīmā nāma. Evaṃ pannarasappabhedā hoti sīmā. Tattha iddhimā puggalo yasmiṃ yasmiṃ vā sīme uposathādisaṅghakammaṃ karoti, tattha tattha gate bhikkhū hatthapāsanayanaṃ vā bahisīmakaraṇaṃ vā kātuṃ chandārahānaṃ, chandaṃ āharitvā kātuṃ sakkuṇeyyabhāvoyeva pamāṇaṃ. Evamasakkonte aniddhimapuggale sandhāya atimahantāraññe samantā sattabbhantarasīmā anuññātā. Tattha sīmāpekkhāya saha samantā sattabbhantarasīmā attano sabhāveneva jātā tathā nadīsamuddajātassaresupi majjhimassa purisassa samantā udakukkhepasīmā anuññātā tatthapi vaggakammaparihāratthaṃ sīmāpekkhaṃ katvā udakukkhepena saha udakukkhepasīmā uppajjati tathā gāmanigamajanapadanagararaṭṭharajjasīmāsupi vaggakammaparihāratthaṃ baddhasīmā anuññātā. Tato paresu pana gāmasīmasattabbhantaraudakukkhepasīmā nuññātasuttānulomanayasāmatthiyato khuddakesu gāmanigamajanapadanagaresu tattha tattha gate bhikkhū sodhetvā chandārahānaṃ chandaṃ āharitvā samaggassa saṅghassa anumatiyāva uposathādisaṅghakammaṃ kātabbameva tathā khuddake araññepi nadījātassarepi yathāsukhaṃ uposathādisaṅghakammaṃ kātabbamevāti.

Evaṃ paricchindanalakkhaṇena abhedepi baddhābaddhavasena duvidhā. Tappabhedena pannarasavidhā, sarūpavasena pana khaṇḍasīmā, upacārasīmā, samānasaṃvāsasīmā, avippavāsasīmā, lābhasīmā, gāmasīmā. Nigamasīmā, nagarasīmā, abbhantarasīmā, araññasīmā, udakukkhepasīmā, nadīsīmā, jātassarasīmā, samuddasīmā, janapadasīmā, raṭṭhasīmā, rajjasīmā, dīpasīmā, cakkavāḷasīmātiekūnavīsappabhede pi sīme vipattilakkhaṇaṃ pahāya sampattilakkhaṇappakāsakaṃ sīmavisodhanīnāma pakaraṇaṃ samattaṃ.

Iti

『『Sīmavisodhaniṃ nāma, nānāganthasamāhaṭaṃ;

Karissaṃ me nisāmentu, sādhavo kavipuṅgavā.

Pāḷiṃ aṭṭhakathañceva, mātikāpadabhājaniṃ;

Ogāhetvāna taṃ sabbaṃ, punappunamasesato.

Attanomatiganthesu, ṭīkāgaṇṭhipadesu ca;

Vinicchayavimatīsu, mātikāṭṭhakathāsupi.

Sabbaṃ asesakaṃ katvā, saṃsanditvāna ekato;

Pavattā vaṇṇanā esā, tosayantī vicakkhaṇe』』ti.

Imesaṃ gāthāpadānaṃ attho sabbaso saṃvaṇṇito hoti.

Sīmasampattikathā niṭṭhitā.

這是完整的中文直譯： "在任何地方若不見 四姓之人所住處 稱為野蠻人地域 其外則為功德地" 所謂王界即是一個國王的統治所及之處稱為王界。 所謂洲界即是在海中或河中的島嶼稱為洲界。但在有村落居住的島上，那就算作村界，因為將要說"在乾涸的天然池塘中挖池或作耕種，那地方成為村田"。 所謂輪圍界即"長度和寬度為十二萬三千四百五十由旬。 周長： 一切三十六萬 加上一萬零五 又加五十由旬" 所說的一個輪圍稱為輪圍界。如此界有十五種。其中神通者在任何界中作布薩等僧團羯磨，能使到達那裡的比丘們移到伸手所及處或移到界外，或能取得應與欲者的欲后才作，這才是量度。對於不能這樣做的非神通者，允許在過大的森林中四周七內量界。在那裡與需要界一起四周七內量界依自性而生起。同樣在河流海洋天然池塘中也允許中等人四周投水界，在那裡也是爲了避免別眾羯磨而作需要界后與投水一起生起投水界。同樣在村鎮地區城市國土王界中也允許爲了避免別眾羯磨而結界。但在其他[界]中，依允許村界七內量界投水界的經典順理方式的含義，在小的村鎮地區城市中，清凈了到達那裡的比丘們，取得應與欲者的欲后，只有依和合僧團的同意才應當作布薩等僧團羯磨。同樣在小森林和河流天然池塘中也應當隨意作布薩等僧團羯磨。 如此雖然以限定特徵而無差別，但依已結界未結界而有兩種。依其分類有十五種，但依自性則有破界、界域、共住界、不離宿界、利養界、村界、鎮界、城界、內量界、森林界、投水界、河界、天然池塘界、海界、地區界、國界、王界、洲界、輪圍界等十九種界，捨棄過失特徵而顯示成就特徵的《凈界論》完成。 如是： "我將造《凈界論》 從眾多典籍集來 愿善人詩人上首 傾聽於我所造作 潛入巴利與註疏 以及攝頌分別義 反覆窮盡無餘地 探尋一切其內容 於己見解之著作 復注難語處等中 抉擇除疑等書中 攝頌註釋等書中 將此一切無遺漏 相互對照而統一 此說明得以流傳 令智者們生歡喜" 這些偈頌的意思已經完全解釋了。 界成就說完畢。

Parisasampattināma ekavīsativajjanīyapuggale vajjetvā etarahi ñatticatutthakammena upasampannā bhikkhū paccantimesu janapadesu pañcavaggato paṭṭhāya, majjhimesu janapadesu dasavaggato paṭṭhāya sabbe hatthapāsaṃ avijahitvā nisinnā honti, ayaṃ parisasampatti nāma. Tattha ekavīsati vajjanīyā nāma 『『na bhikkhave saga ṭṭhāya parisāyā』』ti vacanato heṭṭhā 『『na bhikkhave bhikkhuniyā nisinnaparisāya pātimokkhaṃ uddisitabba』』nti ādinānayena vuttā bhikkhunī, sikkhamānā, sāmaṇero, sāmaṇerī, sikkhāpaccakkhātako, antimavatthuajjhāpannako, āpattiyā adassane ukkhittako, āpattiyā appaṭikamme ukkhittako, pāpikāya diṭṭhiyā appaṭinissagge ukkhittako, paṇḍako, theyyasaṃvāsako, titthiyapakkantako, tiracchānagato, māghātutako, pitughātako, arahantaghātako, bhikkhunidūsako, saṅghabhedako, lohituppādako, ubhatobyañjanakoti te bahisīmakaraṇavasena nisinnāti attho. Yadi te hatthapāse vā sīmeyeva vā honti, te avajjetvā pañcavaggādiko pakatattagaṇo hatthapāsaṃ avijahitvā nisinno hoti, kārakasaṅgho sāvajjo, kammaṃpana na kuppati kasmā avaggārahattā. Aparepana evaṃ vadanti antimavatthuajjhāpannassa avandanīyesu avuttattā, tena saddhiṃ sayantassa sahaseyyāpattiyā abhāvato tassa ca paṭiggahaṇassa rūhanatoti tadeva yuttataranti viññāyati, kiñcāpi yāva so bhikkhubhāvaṃ paṭijānāti, tāva vanditabbo. Yadā pana 『『assamaṇomhī』』ti paṭijānāti, tadā na vanditabboti ayamettha viseso veditabbo. Antimavatthuajjhāpannassa hi bhikkhubhāvaṃ paṭijānantasseva bhikkhubhāvo, na tatoparaṃ. Bhikkhubhāvaṃ appaṭijānanto hi anupasampannapakkhaṃ bhajatīti majjhimagaṇṭhipade sāratthadīpaniyañca vuttattā antimavatthu ajjhāpannapubbo bhikkhu attano kāraṇaṃ ajānitvāva tena saha pañcavaggagaṇo uposathādisaṅghakammaṃ karoti, kārakasaṅgho anavajjo, kammampi na kuppatīti, tesaṃ matimattameva. Kasmā sahaseyyāpatti abhāvopi tassa bhikkhusaññāya patiṭṭhitattā, paṭiggahaṇaruhaṇassa ca tasmiṃ puggale bhikkhūti saddahitattā tena puggalena sahaseyyāpattipi natthi, paṭiggahaṇañca ruhati, ekavīsativajjanīyapuggalepi tathāvidhassa avicārikattā tena saha pañcavaggagaṇo uposathādisaṅghakammaṃ karonto kārakasaṅgho asañcicca anupavajjo. Kammaṃ pana kuppatīti amhākaṃ khanti, ito yuttataro labbhamāno pariyesitabbova.

Parisasampattikathā niṭṭhitā.

Evaṃ vatthuñattianusāvanasīmaparisasampattivasena pañcahi aṅgehi sampannoti pañcaṅgoti vā samaggena saṅghena ñatticatutthena kammena akuppena ṭhānārahena uparibhāvaṃ samāpannoti vā dvīhi kāraṇehi laddhanāmo ñatti catutthaupasampannabhāvo atidullabhova.

Evaṃ buddhuppādo dullabho, tato pabbajjā ca upasampadā cā ti imesaṃ tiṇṇaṃ padānaṃ atto vuttoyeva hoti.

Iti sāgarabuddhittheraviracite sīmavisodhane

Upasampadākaṇḍo paṭhamo paricchedo.

這是完整的中文直譯： 所謂會眾成就即除去二十一種應避免的人，現在由白四羯磨而受具足戒的比丘們，在邊地從五人開始，在中國從十人開始，全都不離開伸手所及處而坐，這稱為會眾成就。其中二十一種應避免的人即因"諸比丘，不應在混雜的會眾中"這話，如下面"諸比丘，不應在比丘尼坐的會眾中誦波羅提木叉"等方式所說的：比丘尼、式叉摩那、沙彌、沙彌尼、舍戒者、犯重罪者、因不見罪而被擯除者、因不懺罪而被擯除者、因不捨惡見而被擯除者、黃門、盜住者、外道轉入者、畜生、殺母者、殺父者、殺阿羅漢者、污比丘尼者、破僧者、出佛身血者、兩性人，意思是他們依移到界外而坐。如果他們在伸手所及處或在界內，不避免他們而五人等清凈比丘群不離開伸手所及處而坐，作羯磨的僧團有過失，但羯磨不無效。為什麼？因為沒有缺眾。 其他人這樣說：因為在不應禮敬者中沒有說到犯重罪者，因為與他同宿沒有同宿罪，而且他的受[食]也成立，所以這更合理。雖然只要他承認是比丘身份就應當禮敬。但當他說"我不是沙門"時就不應禮敬，這是這裡應當知道的區別。因為犯重罪者只有在承認比丘身份時才是比丘，之後就不是。因為不承認比丘身份者就屬於未受具足戒者之類。因為在中部難語處和《精要燈》中說，先前犯重罪的比丘在不知道自己的情況下與他一起作五人僧團的布薩等僧團羯磨，作羯磨的僧團無過失，羯磨也不無效，這只是他們的見解。為什麼？因為沒有同宿罪也是建立在對他的比丘想上，而且受[食]的成立是因為相信那個人是比丘，所以與那個人也沒有同宿罪，受[食]也成立。在二十一種應避免的人中也因為沒有考慮這樣的人，所以與他一起作五人僧團的布薩等僧團羯磨的作羯磨僧團因為不故意而無過失。但羯磨無效，這是我們的見解，應當尋求比這更合理的[見解]。 會眾成就說完畢。 如此依事、白、隨羯磨、界、會眾成就五支而成就稱為五支，或依和合僧團的白四羯磨而無過失，應得上位而成就，由這兩個原因而得名的白四受具足戒身份極為難得。 如此佛出世難得，出家和受具足戒更難得，這三句話的意思已經說了。 如是在海覺長老所造的《凈界論》中 第一品受具足戒品完畢。

1. Kappavināsakaṇḍo

Idāni buddhuppādadullabhakathā

『『Buddho ca dullabho loke, saddhammasavanampi ca;

Saṅgho ca dullabho loke, sappurisāti dullabhā』』ti.

Imissā gāthāya saṃvaṇṇanākkamo sampatto. Tattha imasmiṃ sattaloke okāsaloke vā sabbaññusammāsambuddho dullabhova tathā hesa loko saṅkhāraloko, sattaloko, okāsalokoti tippabhedo hoti tesaṃ sampattivipatti ca evaṃ veditabbā tattha lujjati palujjatīti lokoti vacanatthena sattaloko veditabbo. Lokiyanti patiṭṭhahanti ettha sattanikāyāti vacanatthena okāsaloko veditabbo. Tathā hesa sattā avakasanti etthātiokāsoti vuccati so bhūmivasena apāyabhūmi, kāmasugatibhūmi, rūpāvacarabhūmi, arūpāvacarabhūmiceti catubbidhā hoti. Tattha nirayaṃ, tiracchānayoni, pettivisayo, asurakāyo, ti catasso apāyabhūmi nāma. Manussā, cātumahārājikā, tāvatiṃsā, yāmā, tusitā, nimmānarati, paranimmitavasavattī ceti sattavidhā hoti kāmasugatibhūmi sāpanāyaṃ ekādasavidhāpi kāmataṇhā avacarati etthāti vacanatthena kāmāvacarabhūmi nāma. Brahmapārisajjā, brahmapurohitā, mahābrahmā ca paṭhamajjhānabhūmi idaṃ agginā pariggahitaṭṭhānaṃ. Parittābhā, appamāṇābhā, ābhassarā ca dutiyajjhānabhūmi idaṃ āpena pariggahitaṭṭhānaṃ. Parittasubhā, appamāṇasubhā, subhakiṇhā ca tatiyajjhānabhūmi idaṃ vātena pariggahitaṭṭhānaṃ, tesaṃ vipattiṃ parato vaṇṇayissāma. Vehapphalā, asaññasattā, suddhāvāsā ca catutthajjhānabhūmiceti rūpāvacarabhūmi soḷasavidhā hoti. Avihā, atappā, sudassā, sudassī, akaniṭṭhāceti suddhāvāsabhūmi pañcavidhā hoti. Ākāsānañcāyatanabhūmi, viññāṇañcāyatanabhūmi, ākiñcaññāyatanabhūmi, nevasaññānāsaññāyatanabhūmiceti catubbidhā hoti arūpabhūmi. Ettāvatā ekatiṃsappabhedāpi bhūmi avakasanti ettha sattanikāyāti vacanatthena okāsoti vuccati. Tattha aṭṭha mahānirayāni apāyabhūmi nāma. Tiracchānaṃ pettivisayo asurakāyoti imesaṃ visuṃ bhūmi nāma natthi, manussabhūmiyaṃyeva yattha katthaci araññavanapatthādīsu nibaddhavāsaṃ vasanti soyeva padeso tesaṃ bhūmi. Manussabhūmito dvitālīsasahassayojano yugandharappamāṇo sineruno pañcamāḷindho cātumahārājikabhūmi. Tatupari dvitālīsasahassayojanaṃ sinerumatthakaṃ tāvatiṃsānaṃ bhūmi. Tatupari dvetālīsasahassayojanaṃ ṭhānaṃ yāmānaṃ bhūmi. Iminā nayena yāva vasavattibhūmi dvitālīsasahassayojane tiṭṭhati, tasmā manussabhūmito yāva vasavattibhūmi dvesahassānipañcana hutāni duvesatasahassāni yojanāni honti, tenetaṃ vuccati.

『『Manussabhūmito yāva, bhūmi vasavattantarā;

Duve satasahassāni, pañcanahutameva ca.

Dvesahassañca madhikaṃ, yojanānaṃ pamāṇato;

Gaṇanā nāma bhūmīsu, saṅkhyā evaṃ pakāsitā』』ti.

這是完整的中文直譯： 2、劫滅品 現在是佛出世難得說 "佛在世間實難得，聞正法亦復難得； 僧在世間實難得，善士亦復甚難得。" 這偈頌的解釋次第已到。其中在這有情世間或器世間中，正等正覺的一切知者確實難得。如是這世間有行世間、有情世間、器世間三種。它們的成就和敗壞應當這樣了知：其中依"毀壞、破壞"的語義，應知有情世間。依"有情群居住立於此"的語義，應知器世間。如是這稱為處所，因為有情居住於此。它依地而有惡趣地、欲善趣地、色界地、無色界地四種。其中地獄、畜生道、餓鬼界、阿修羅眾，這四種稱為惡趣地。人、四大王天、三十三天、夜摩天、兜率天、化樂天、他化自在天，這七種是欲善趣地。而這十一種因為欲愛遊行於此的語義而稱為欲界地。梵眾天、梵輔天、大梵天是初禪地，這是被火所圍繞的處所。少光天、無量光天、光音天是第二禪地，這是被水所圍繞的處所。少凈天、無量凈天、遍凈天是第三禪地，這是被風所圍繞的處所，我們將在後面描述它們的敗壞。廣果天、無想有情天、凈居天是第四禪地，如此色界地有十六種。無煩天、無熱天、善現天、善見天、色究竟天，如此凈居地有五種。空無邊處地、識無邊處地、無所有處地、非想非非想處地，如此無色界地有四種。如此三十一種地依"有情群居住於此"的語義而稱為處所。其中八大地獄稱為惡趣地。畜生、餓鬼界、阿修羅眾沒有各自的地，只是在人地的任何森林曠野等處常住，那個地方就是它們的地。從人地四萬二千由旬，與持雙山相等的須彌山第五層是四大王天地。其上四萬二千由旬的須彌山頂是三十三天的地。其上四萬二千由旬處是夜摩天的地。依此方式直到他化自在天地都是四萬二千由旬，因此從人地到他化自在天地總共有二十萬零五萬零二千由旬，因此這樣說： "從人地直至 他化自在間 二十萬由旬 加五萬由旬 再加二千數 依量度計算 如此已宣說 諸地之數量"

Tatupari brahmapārisajjādayo tayo brahmuno pañcapaññāsasatasahassa aṭṭhasahassayojane samatale ṭhāne tiṭṭhanti. Dutiyatatiyabhūmībrahmunopi tappamāṇesu samatalesu tiṭṭhanti. Catutthabhūmiyaṃ pana vehapphalaasaññasattā tappamāṇe samatale ṭhāne tiṭṭhanti. Tatuparisuddhāvāsabhūmiyo taṃtaṃ pamāṇe ṭhāne uparūpari tiṭṭhanti. Catassopi arūpabhūmiyo tappamāṇe ṭhāne uparūpari tiṭṭhanti. Ettāvatā ca manussabhūmito yāva bhavaggā yojanānaṃ sattakoṭi ca aṭṭhārasalakkhā ca pañcanahutāni ca chasahassāni ca honti tenetaṃ vuccati porāṇehi.

『『Heṭṭhimā brahmalokamhā, patitā mahatī silā;

Ahorattena ekena, uggatā aṭṭhatālīsaṃ.

Yojanānaṃ sahassāni, cātumāsehi bhūmi;

Evaṃ vuttappamāṇena, sāyaṃ heṭṭhimabhūmi.

Ito satasahassāni, sattapaññāsa cāparaṃ;

Saṭṭhi ceva sahassāni, ubbedhena pakāsitā.

Yojanesupi vuttesu, hitvā kāmappamāṇakaṃ;

Sesāni vasavattīnaṃ, pārisajjāna mantaraṃ.

Tañca pañcahi paññāsa, satasahassāni cāparaṃ;

Aṭṭha ceva sahassāni, yojanāni pavuccare.

Ito parāsu sabbāsu, brahmabhūmīsu yojanā;

Tappamāṇāva daṭṭhabbā, nayaggāhena dhīmatā.

Bhūmito ābhavaggamhā, sattakoṭi aṭṭhārasa;

Lakkhā pañca nahutāni, chasahassāni sabbadāti.

Esā ca vicāraṇā ṭīkā cariyamatena katā;

Idameva sandhāya, yāvatā candimasūriyā.

Pariharanti disā bhanti, virocamānā yāvatā;

Tāva sahassadhā loke, ettha te vattatī vaso』』ti.

Vuttaṃ. Etthantare sattā tiṭṭhanti, tesaṃ vitthāro apubbaṃ katvā kathetuṃ asakkuṇeyyattā na vakkhāma imasmiṃ sattaloke okāsaloke ca sabbaññusammāsambuddhova dullabho, tathā hi cattāro buddhā anubuddho, sāvakabuddho, paccekabuddho, sammāsambuddhoti. Tattha bahussutaṃ bhikkhuṃ pasaṃsantena ca na so tumhākaṃ sāvako nāma, buddhonāmesa cundāti bahussutassa bhikkhuno buddhabhāvaṃ anujānantena ca.

Dhammakāyo yato satthā, dhammo satthukāyo mato;

Dhammāsikoso saṅgho ca, satthusaṅkhyampi gacchatīti.

Vutte puthujjanopi upacāravasena vācanāmaggassa bodhattā anubuddho nāma. Ariyasāvako pana parato yosavasena cattāri saccāni bujjhati bujjhanamattameva vāti vacanatthena bujjhanasabhāvattā sāvakabuddho nāma. Yo pana khaggavisāṇakappo sayambhūñāṇena anaññabodhako hutvā sāmaṃ bujjhanatthena paccekabujjhattā paccekabuddho nāma. Sambuddhotipi etasseva nāmaṃ. Yo pana saṅkhatāsaṅkhatappabhedaṃ sakalampi dhammajātaṃ yāthāvasarasalakkhaṇappaṭivedhavasena sammā pakārena sayaṃ pacitupāramitāsayambhūtena sayambhūñāṇena sayameva anaññabodhito hutvā savāsanasammohaniddāya accantaṃ vigato dinakarakiraṇasamāgamena paramarucirasirīsobhaggappattiyā vikasitamiva padumaṃ aggamaggañāṇasamāgamena aparimitaguṇagaṇālaṅkatasabbaññutaññāṇappattiyā sabbadhamme bujjhi abujjhi aññāsīti sammāsambuddho, bhagavā, sova loke dullabho paccekasambuddhānampi hi ekasmiṃ kāle satasahassādivasena ekato pavattattā te dullabhāpi anacchariyajātattā paresaṃ maggaphalādhigamāya upanissayarahitattā ca sammāsambuddhova loke dullabho, ayaṃ lokasampattivicāraṇā.

這是完整的中文直譯： 其上梵眾等三種梵天住在五十五萬零八千由旬的平地處。第二第三地的梵天也住在同等量的平地處。在第四地中，廣果天和無想有情天住在同等量的平地處。其上凈居諸地依各自的量度一層層向上而住。四種無色界地也依同等量度一層層向上而住。如此從人地直到有頂共有七億一千八百五萬零六千由旬，因此古人這樣說： "從下梵世界 大石頭墜落 一晝夜之間 上升四十八 千由旬距離 四月到地面 如此量度說 這是最下地 從此七百五 十萬又加上 六萬由旬高 如此已宣說 在所說由旬 除去欲界量 餘者自在天 至梵眾天間 那又五十五 十萬又加上 八千由旬數 如是已宣說 此後一切處 諸梵天地中 由旬應當知 智者依理解 從地至有頂 七億又一千 八百五十萬 六千為總數" 這考察是依註釋師的見解而作。正是針對這個而說："日月所周行，光明所照耀，所有諸方域，皆歸你統治。"在這之間有情居住，因為無法說出前所未有的詳細內容，我們就不說了。在這有情世間和器世間中唯有正等正覺的一切知者難得。因為有四種佛：隨覺者、聲聞佛、獨覺佛、正等正覺佛。其中讚歎多聞比丘說："純陀，他不是你們的聲聞，他是佛。"允許多聞比丘的佛性，以及： "法身即是師，法即師之身， 法劍鞘僧伽，亦稱為導師。" 如是說凡夫也因為依世俗而覺悟言語之道而稱為隨覺者。聖聲聞則因為依後來的自在力覺悟四諦，或僅是覺悟的意思，依覺悟自性的語義而稱為聲聞佛。而獨一如犀角者以自覺智而不由他覺，依自己覺悟的意思而獨自覺悟，故稱為獨覺佛。"正覺"也是他的名字。而完全依如實相特徵通達而正確地以自己圓滿波羅蜜的自覺智，自己而不由他覺，完全離開隨眠愚癡睡眠，如蓮花遇到日光而獲得最勝美麗莊嚴一樣，以最上道智相應而獲得無量功德莊嚴的一切知智，覺悟、證悟、了知一切有為無為差別的諸法，故稱為正等正覺、世尊。只有他在世間難得。因為即使獨覺佛在一時有十萬等一起出現，他們雖然難得但不是稀有，而且缺乏令他人證得道果的因緣，所以只有正等正覺佛在世間難得。這是世間成就的考察。

Kathaṃ lokassa vipatti veditabbā tathā hesa loko vinassamāno tejenapi āpenapi vāyunāpi vinassati. Tassa vitthāro visuddhimaggādīsu vuccamānopi kesañci puggalānaṃ matena micchāgāhattā brahmūnaṃ āyunā minitepi asamānaṃ saṃvaṭṭasīmāpi viruddhā, tasmā tesaṃ vādaṃ apanetvā ganthato samānetvā vakkhāma. Tattha cattāri asaṅkhyeyyāni. Katamāni cattāri asaṅkhyeyyāni saṃvaṭṭo, saṃvaṭṭaṭṭhāyī, vivaṭṭo, vaṭṭaṭṭhāyīti. Tayo saṃvaṭṭā āposaṃvaṭṭo, tejosaṃvaṭṭo, vāyosaṃvaṭṭo. Tisso saṃvaṭṭasīmā ābhassarā, subhakiṇhā, vehapphalāti. Ayamettha uddeso. Tattha saṃvaṭṭo nāma parihāyamāno kappo. Tena saṃvaṭṭaṭṭhāyīpi gahito hoti, taṃ mūlakattā. Vaḍḍhayamāno vivaṭṭakappo nāma. Tena vivaṭṭaṭṭhāyīpi gahito taṃ mūlakattā. Tattha saṃvaṭṭoti vināso. Yadā kappo vinassamāno tejena saṃvaṭṭati, ābhassarato heṭṭhā paṭhamajjhānabhūmi agginā dayhati. Yadā āpena saṃvaṭṭati, subhakiṇhato heṭṭhā yāva dutiyajjhānabhūmi udakena vilīyati. Yadā vāyunā saṃvaṭṭati, vehapphalato heṭṭhā yāva tatiyajjhānabhūmi vātena saṃvaṭṭati. Vitthārato pana jātikhetta āṇākhettavisayakhettavasena tiṇṇaṃ buddhakhettānaṃ āṇākhettaṃ vinassati. Tasmiṃ vinaṭṭhe jātikhettampi vinassateva. Tattha jātikhettaṃ dasasahassacakkavāḷapariyantaṃ hoti. Taṃ tathāgatassa paṭisandhiggahaṇaāyusaṅkhārossajjanādikālesupi kampati. Āṇākhettaṃ koṭisatasahassacakkavāḷapariyantaṃ. Yattha ratanasuttaṃ khandhaparittaṃ dhajaggaparittaṃ āṭānāṭiyaparittaṃ moraparittanti imesaṃ parittānaṃ ānubhāvo pavattati. Visayakhettaṃ anantaṃ aparimāṇaṃ. Tattha jātikhettaāṇākhettāvasena dve khettāni ekato vinassanti. Saṇṭhahantampi ekato saṇṭhahati. Tassa vināsoca saṇṭhahantañca evaṃ veditabbaṃ yasmiṃ samaye kappo agginā nassati, tadā ādito kappavināsakamahāmegho vuṭṭhahitvā koṭisatasahassacakkavāḷaṃ ekameghavassaṃ vasi, tuṭṭhā manussā bījāni vappenti, sassesu gokhāyitamattesu jātesu gadrabharavaṃ viravanto ekabindupi na patati. Yadā pacchinnameva hoti tadā vassūpajīvino sattā kālaṃ katvā parittābhesu brahmabhūmīsu uppajjanti puññaphalūpajīvinopi devatā tattheva brahmaloke uppajjanti, evaṃ dīghassa addhuno accayena tattha tattha udakaṃ parikkhayaṃ gacchati, macchakacchapādi udakanissitā pāṇā kālaṃ katvā manussadevalokesu nibbattitvā jhānaṃ uppādetvā brahmaloke nibbattanti. Nerayikasattāpi sattamasūriyapātubhāvā vinassanti, tepi devaloke paṭiladdhajjhānavasena brahmaloke uppajjanti, tadā hi lokabyūhā nāma kāmāvacaradevā ukkhittasirā vikiṇṇakesā rudamukhā assūni hatthehi muñcamānā rattavatthanivatthā ativiya virūpavesadhārino hutvā manussapathe vicarantā evaṃ ārocenti 『『mārisā bho ito vassasata sahassaccayena kappavuṭṭhānaṃ bhavissati ayaṃ loko vinassissati mahāsamuddopisussissati ayañca mahāpathavī sinerupabbatarājā ḍayhissati vinassissati yāvabrahmalokā vināso bhavissati mettaṃ mārisā bhāvetha. Karuṇaṃ, muditaṃ, upekkhaṃ mārisā bhāvetha mātaraṃ upaṭṭhahatha, pitaraṃ upaṭṭhahatha, kule jeṭṭhāpacāyino hothā』』ti.

這是完整的中文直譯： 如何了知世間的敗壞？如是這世間毀滅時由火、由水、由風而毀滅。它的詳細內容雖然在《清凈道論》等中說明，但因為某些人的見解執取錯誤，以梵天壽量來衡量也不相等，劫滅界限也相互矛盾，因此除去他們的說法，我們將依典籍相符而說。其中有四個無數劫。什麼是四個無數劫？壞劫、住壞劫、成劫、住成劫。有三種壞劫：水壞劫、火壞劫、風壞劫。有三種壞劫界限：光音天、遍凈天、廣果天。這是這裡的概要。 其中所謂壞劫即衰退的劫。由此也包含住壞劫，因為它是根本。增長的稱為成劫。由此也包含住成劫，因為它是根本。其中壞即毀滅。當劫由火毀滅時，從光音天以下初禪地被火燒。當由水毀滅時，從遍凈天以下直到第二禪地被水融化。當由風毀滅時，從廣果天以下直到第三禪地被風毀滅。但依廣度則毀滅[佛的]生處境、命令境、境界境三種佛境中的命令境。那個毀滅時生處境也必定毀滅。其中生處境以十千世界為邊際。它在如來入胎、放棄壽行等時也震動。命令境以百千俱胝世界為邊際。在那裡《寶經》、《蘊護衛》、《幢頂護衛》、《阿吒那帝護衛》、《孔雀護衛》等護衛的威力執行。境界境是無邊無量的。其中依生處境和命令境兩個境域一起毀滅。安立時也一起安立。 它的毀滅和安立應當這樣了知：當劫被火毀滅時，首先劫滅大云興起，在百千俱胝世界下一場雲雨。人們歡喜播種，當穀物長到牛可啃食時，發出驢鳴般的聲音，一滴也不落下。當[雨]完全斷絕時，依雨而活的眾生死後生在少光天的梵天界中，依福果而活的天人也生在那裡的梵界中。如是經過長久時間后，在各處的水逐漸乾涸，依水而活的魚龜等生物死後生在人天界中，生起禪那後生在梵界中。地獄眾生也因第七太陽出現而毀滅，他們也依獲得禪那的力量生在梵界中。那時名為世界莊嚴的欲界天人抬著頭、散亂著頭髮、哭泣著、用手擦拭眼淚、穿著紅衣、現出極為醜陋的裝扮，在人間遊行宣告說："諸位，從現在起十萬年後將有劫滅，這世界將毀滅，大海也將乾涸，這大地和須彌山王將被燒燬滅盡，直到梵界都將毀滅。諸位，你們要修習慈心！諸位，你們要修習悲心、喜心、舍心！你們要侍奉母親，侍奉父親，要恭敬家中長輩！"

Tesaṃ vacanaṃ sutvā yebhuyyena manussā ca bhummadevatā ca saṃvegajātā aññamaññaṃ muducittā hutvā mettādīni puññāni karitvā devaloke nibbattanti. Tattha sudhābhojanaṃ bhuñjitvā vāyo parikammaṃ katvā jhānaṃ paṭilabhanti, evaṃ nerayikasattāpi aparāpariyakammena devalokaṃ nibbattanti. Ye pana niyatamicchādiṭṭhikā tesaṃ kammassa aparikkhayā aññacakkavāḷesu attano kammānurūpaṃ vipākamanubhonti. Teneva ahosikamme micchādiṭṭhivasena akattabbaṃ nāma pāpaṃ natthi, yato saṃsārakhāṇubhāvova nāma hotīti āha 『『diṭṭhi paramāni bhikkhave vajjānī』』ti. 『『Aparāpariyavedanīyakammarahitopi saṃsaranto satto nāma natthī』』ti vuttattā. 『『Aparāpariyakammavasena yato micchādiṭṭhisamādānato sappurisūpanissayavasena virājetvā bhavato vuṭṭhānaṃ nāma bhaveyyāti amhākaṃ khanti. Evaṃ devaloke paṭiladdhajjhānavasena sabbepi brahmaloke nibbattanti. Vassupacchedato pana uddhaṃ dīghassa addhuno accayena dutiyo sūriyo pātubhavati. Pātubhūte ca tasmiṃ neva rattiparicchedo, na divā paricchedo paññāyati, eko sūriyo uṭṭheti, eko sūriyo atthaṃ gacchati. Avicchinnasūriyasantāpova loko hoti.

這是完整的中文直譯： 聽了他們的話，大多數人和地居天人生起警惕，互相心變柔軟，修習慈心等福德，生在天界。在那裡食用甘露食物，修習風遍，獲得禪那。如此地獄眾生也依後後業生在天界。但那些定邪見者因為業未盡，在其他世界隨其業而感受果報。因此對於已成業，依邪見而言沒有不該作的惡業，由此就稱為輪迴的樁子，所以說："諸比丘，見是最重的過失。"因為說"沒有輪迴的眾生是沒有後后受業的。"依後後業從執持邪見以來，依善士因緣而離染出離有，這是我們的見解。如此依在天界獲得禪那的力量，一切眾生都生在梵界。 但在斷雨之後經過長久時間，第二個太陽出現。當它出現時，既不顯現夜晚的界限，也不顯現白天的界限，一個太陽升起，一個太陽落下。世界成為不間斷的太陽熱量。

Pakatisūriye sūriyadevaputto atthi kappavināsakasūriye pana natthi. Pakatisūriyobhāsena ākāse valāhakā dhūmasikhāpi caranti. Kappavināsakasūriyobhāsena vigatadhūmavalāhakaṃ ādāsamaṇḍalaṃ viya nimmalaṃ hoti nabhaṃ ṭhapetvā gaṅgā, yamunā, sarabhū, aciravatī, mahīti, imā pañca mahānadiyo ṭhapetvā avasesapañcasatakunnadīādīsu udakaṃ sussati tato dīghassa addhuno accayena tatiyo sūriyo pātubhavati tasmiṃ pātubhūte pañca mahānadiyopi sussanti. Tato dīghassa addhuno accayena catuttho sūriyo pātubhavati. Yassa pātubhāvā himavatī mahānadīnaṃ pabhavā sīhapatano, haṃsapatano, mandākinī, kaṇṇamuṇḍako, rathakāradaho, anotattadaho, chaddantadaho, kuṇāladahoti ime satta mahāsarā sussanti. Tato dīghassa addhuno accayena pañcamo sūriyo pātubhavati, yassa pātubhāvā anupubbena mahāsamuddo aṅgulipabbatemanamattampi udakaṃ na saṇṭhāti. Tato dīghassa addhuno accayena chaṭṭho sūriyo pātubhavati, yasmiṃ pātubhāve sakalacakkavāḷaṃ ekadhūmaṃ hoti, pariyādinnasinehadhūmena yathā ca evaṃ koṭisatasahassacakkavāḷampi. Tatopi dīghassa addhuno accayena sattamo sūriyo pātubhavati, yassa pātubhāvā sakalacakkavāḷaṃ ekajālaṃ hoti saddhiṃ koṭisatasahassacakkavāḷehi yojanasatikādibhedā sinerukūṭāni palujjitvā ākāseyeva antaradhāyanti. Sāpi aggijālā uṭṭhahitvā cātumahārājike gaṇhāti, tattha kanakavimānaratanavimānāni jhāpetvā tāvatiṃsabhavanaṃ gaṇhāti etenūpāyena yāva paṭhamajjhānabhūmi gaṇhāti. Tattha tayopi brahmaloke jhāpetvā ābhassare āhacca aṭṭhāsi. Sā yāva aṇumattampi saṅkhāragataṃ atthi, tāva nanibbāyi. Sabbasaṅkhāraparikkhayā pana sappitelajhāpanaaggisikhā viya chārikampi anavasesetvā nibbāyi. Heṭṭhā ākāsena saha upari ākāso eko hoti mahandhakāro. Evaṃ kappavināsakamahāmeghato yāvajālaparicchedā saṃvaṭṭo nāma ekamasaṅkhyeyyaṃ nāma. Atha dīghassa addhuno accayena mahāmegho vuṭṭhahitvā paṭhamaṃ sukhumaṃ vassati. Anupubbena kumudanāḷayaṭṭhimusalatālakkhandhādippamāṇāhi dhārāhi vassanto koṭisatasahassacakkavāḷesu sabbaḍaḍḍhaṭṭhānaṃ pūretvā antaradhāyati. Taṃ udakaṃ heṭṭhā ca tiriyañca vāto samuṭṭhahitvā ghanaṃ karoti. Parivaṭumaṃ paduminipatte udakabindusadisaṃ. Evaṃ aggijālanibbāyanato yāva koṭisatasahassacakkavāḷaparipūrato sampattimahāmegho, idaṃ saṃvaṭṭaṭṭhāyī nāma, dutiyamasaṅkhyeyyaṃ nāma. Kathaṃ tāva mahantaṃ udakarāsiṃ vāto ghanaṃ karotīti ce. Vivarasampadānato taṃ vā tena piṇḍiyamānaṃ ghanaṃ kariyamānaṃ parikkhayamānaṃ anupubbena heṭṭhā otarati. Otiṇṇotiṇṇe udake pubbe brahmalokaṭṭhāne brahmapāri sajja-brahmapurohitamahābrahmāvasena paṭhamajjhānabhūmi paṭhamaṃ pātubhavati. Tato otiṇṇotiṇṇe udake catukāmāvacaradevalokaṭṭhāne anukkamena paranimmitavasavattī, nimmānaratī, tusitā, yāmāti cattāro kāmāvacaradevalokā pātubhavanti. Tato purimapathaviṭṭhānaṃ otiṇṇe pana udake balavavātā uppajjanti. Te taṃ pidahitadvāre dhamakaraṇe ṭhitaudakamiva nirussāsaṃ katvā nirujjhanti.

這是完整的中文直譯： 常太陽中有太陽天子，但在劫滅太陽中沒有。常太陽的光芒中，雲和煙柱在空中游行。劫滅太陽的光芒中，天空沒有煙雲，如鏡面般清凈。除了恒河、閻牟那河、薩羅布河、阿基羅伐底河、摩醯河這五條大河外，其餘五百小河等中的水乾涸。之後經過長久時間，第三個太陽出現。當它出現時，五條大河也乾涸。之後經過長久時間，第四個太陽出現。因它的出現，雪山中大河的源頭獅子瀑、天鵝瀑、曼陀基尼池、金耳池、車匠池、無熱惱池、六牙池、鳩那羅池這七大湖乾涸。之後經過長久時間，第五個太陽出現，因它的出現，大海中漸漸連一指節深的水也不留存。之後經過長久時間，第六個太陽出現，當它出現時，整個世界成為一片煙霧，因耗盡水分的煙霧，如是百千俱胝世界也是如此。之後經過長久時間，第七個太陽出現，因它的出現，整個世界成為一片火焰，連同百千俱胝世界，百由旬等高的須彌山峰崩塌消失在虛空中。那火焰升起吞沒四大王天，在那裡燒燬金宮寶宮后吞沒三十三天界，以此方式直到吞沒初禪地。在那裡燒燬三種梵天界后，到達光音天而止。只要還有微細的有為法存在，它就不熄滅。但當一切有為法滅盡時，如同燒盡酥油的火焰，連灰燼也不留下而熄滅。下方虛空與上方虛空合為一體，成為大黑暗。如此從劫滅大云直到火焰界限稱為壞劫，即第一無數劫。 然後經過長久時間，大云興起，最初下細雨。漸漸以睡蓮莖、杵、棕櫚乾等大小的水滴下雨，充滿百千俱胝世界所有被燒之處后消失。那水被下方和四方的風升起而變得堅實，如同蓮葉上的水滴。如此從火焰熄滅直到充滿百千俱胝世界而成就的大云，這稱為住壞劫，即第二無數劫。如何如此大的水量被風變得堅實呢？由於空隙的圓滿，它被風團結、變堅實、減少，漸漸向下沉降。當水一層層下沉時，在先前梵界處首先出現依梵眾、梵輔、大梵而有的初禪地。然後當水一層層下沉時，在四欲界天界處依次出現他化自在天、化樂天、兜率天、夜摩天四個欲界天界。然後當水沉降到先前地界處時，強風生起。它們使那水如同在密閉的風箱中一樣無法呼出而止息。

Madhurodakaṃ parikkhayaṃ gacchamānaṃ upari rasapathaviṃ samuṭṭhāpeti sā vaṇṇasampannāceva hoti gandharasasampannā ca, nirudakapāyāsassa upari paṭalaṃ viya tadā ca ābhassarabrahmaloke paṭhamatarābhinibbattā sattā āyukkhayā vā puññakkhayā vā tato cavitvā idhūpapajjanti. 『『Puññakkhayā vā』』ti iminā brahmūnaṃ āyuparicchedaṃ appatvāva kammakkhayena maraṇaṃ viññāyati. Te honti sayaṃpabhā antalikkhacarā. Te aggaññasutte vuttanayena taṃ rasapathaviṃ sāyitvā taṇhābhibhūtā āluppakāraṃ paribhuñjituṃ upakkamanti. Atha nesaṃ sayaṃ pabhā antaradhāyati, andhakāro hoti te andhakāraṃ disvā bhāyanti. Tato nesaṃ bhayaṃ nāsetvā sūrabhāvaṃ janayantaṃ paripuṇṇapaṇṇāsayojanaṃ sūriyamaṇḍalaṃ vā pātubhavati. Te taṃ disvā 『『ālokaṃ paṭilabhimhā』』ti haṭṭhatuṭṭhā hutvā 『『amhākaṃ bhayaṃ nāsetvā sūrabhāvaṃ janayanto uṭṭhito, tasmā sūriyo hotū』』ti sūriyo tvevassa nāmaṃ karonti. Atha sūriye divasaṃ ālokaṃ katvā atthaṅgate 『『yampi ālokaṃ labhimhā, sopi no naṭṭho』』ti puna bhītā honti. Tesaṃ evaṃ hoti 『『sādhuvatassa aññaṃ ālokaṃ labheyyāmā』』ti. Tesaṃ cittaṃ ñatvā viya ekūnapaññāsayojanaṃ candamaṇḍalaṃ pātubhavati . Te taṃ disvā bhiyyosomattāya haṭṭhatuṭṭhā hutvā 『『amhākaṃ chandaṃ ñatvā viya uṭṭhito, tasmā cando hotū』』ti candotvevassa nāmaṃ karonti. Tato pabhuti rattidivā paññāyanti. Anukkamena ca māsaddhamāsautusaṃvaccharā. Candimasūriyānaṃ pana pātubhūtadivaseyeva sinerucakkavāḷahimavantapabbatā pātubhavanti, te ca kho apubbaṃ acarimaṃ phagguṇapuṇṇamadivaseyeva pātubhavanti. Kathaṃ yathānāma kaṅgubhatte paccamāne ekappahāreneva bubbuḷakāni uṭṭhahanti. Eke padesā thūpathūpā honti, eke ninnaninnā, eke samasamā evameva thūpathūpaṭṭhāne pabbatā honti, ninnaninnaṭṭhāne samuddā, samasamaṭṭhāne dīpāti evaṃ manussaloke saṇṭhite cātumahārājikā, tāvatiṃsāti dve kāmāvacaradevalokā pacchato pātubhavanti. Bhūmanissitā nāma hete dve devalokā. Evaṃ sampattimahāmeghato yāva candimasūriyapātubhāvo, idaṃ vivaṭṭo nāma tatiyamasaṅkhyeyyaṃ nāma. Atha tesaṃ sattānaṃ rasapathaviṃ paribhuñjantānaṃ kammena ekacce vaṇṇavanto, ekacce dubbaṇṇā honti tattha vaṇṇavanto dubbaṇṇe atimaññanti. Tesaṃ mānātimānapaccayā sāpi rasapathavī antaradhāyati. Bhūmipappaṭako pātubhavati atha nesaṃ teneva nayena sopi antaradhāyati, patālatā pātubhavati, teneva nayena sāpi antaradhāyati. Akaṭṭhapāko sāli pātubhavati akaṇo athuso suddho sugandho taṇḍulapphalo. Tato nesaṃ bhājanāni uppajjanti te sālī bhājane ṭhapetvā pāsāṇapiṭṭhiyā ṭhapenti, sayameva jālasikhā uṭṭhahitvā pacati. So hoti odano sumanajātipupphasadiso, na tassa sūpena vā byañjanena vā karaṇīyaṃ atthi. Yaṃyaṃ rasaṃ bhuñjitukāmā honti, taṃtaṃ rasova hoti. Tesaṃ taṃ oḷārikaṃ āhāraṃ āharataṃ tato pabhuti muttakarīsaṃ sañjāyati. Atha nesaṃ tassa nikkhamanatthāya vaṇamukhāni pabhijjanti. Purisassa purisabhāvo, itthiyā itthibhāvo pātubhavati. Tatrasudaṃ itthī purisaṃ, puriso ca itthiṃ ativelaṃ upanijjhāyati. Tesaṃ ativelaṃ upanijjhāyanabhāvā kāmapariḷāho uppajjati. Tato methunadhammaṃ paṭisevanti.

這是完整的中文直譯： 甜水減少時在上方產生精粹地。它具足色相、香味。如無水的乳糜上的薄膜。那時最先生在光音梵天界的眾生，或因壽盡或因福盡從那裡死後生在這裡。"或因福盡"這話表示梵天們不到壽量盡頭就因業盡而死。他們是自身發光、行於虛空者。他們如《起源經》中所說的方式品嚐那精粹地，被渴愛征服而開始貪食。然後他們的自身光明消失，成為黑暗。他們看到黑暗而恐懼。然後除去他們的恐懼而生起光明的圓滿五十由旬的太陽輪出現。他們看到它而歡喜雀躍說："我們重獲光明"，"除去我們的恐懼而生起光明升起，所以是太陽"，因此給它取名為"太陽"。然後太陽照亮白天后落下，"我們獲得的光明也失去了"而再次恐懼。他們想："如果能獲得另一個光明就好了"。似乎知道他們的心意，四十九由旬的月輪出現。他們看到它更加歡喜雀躍，"似乎知道我們的意願而升起，所以是月亮"，因此給它取名為"月亮"。從那以後顯現晝夜。漸漸有月半月季節年。在太陽月亮出現的同一天，須彌山、輪圍山、雪山諸山出現，它們是在月圓之日同時出現，不前不後。如何呢？就像煮稷米飯時同時出現氣泡一樣。有些地方高起，有些地方低陷，有些地方平坦。如是在高起處成為山，在低陷處成為海，在平坦處成為洲。當人世間如此安立時，四大王天、三十三天兩個欲界天界後來出現。這兩個天界是依地而住。如此從成就大云直到日月出現，這稱為成劫，即第三無數劫。 然後那些眾生享用精粹地時，由於業，有些色相好，有些色相丑。其中色相好者輕視色相丑者。因為他們的慢心和過慢，那精粺地也消失。地膜出現。然後依同樣方式它也消失。地藤出現。依同樣方式它也消失。不耕而熟的稻出現，無殼無糠清凈香美，果實即是米。然後他們的容器出現。他們把稻放在容器中置於石頭上，自然有火焰升起而煮熟。那成為如素馨花般的飯，不需要湯或咖哩。他們想要什麼味道就是什麼味道。當他們食用那粗食時，從那以後產生大小便。然後爲了排出它們，傷口出現。男人的男相，女人的女相出現。於是女人過分注視男人，男人也過分注視女人。因為他們過分注視，生起欲熱惱。然後他們從事淫慾法。

Te asaddhammapaṭisevanapaccayā viññūhi garahiyamānā viheṭhiyamānā tassa asaddhammassa paṭicchādanahetu agārāni karonti.

Te agāraṃ ajjhāvasamānā anukkamena aññatarassa alasajātikassa sattassa diṭṭhānugatiṃ āpajjantā sannidhiṃ karonti. Tato pabhuti kaṇopi thusopi taṇḍulaṃ pariyonaddhanti, lāyitaṭṭhānampi nappaṭivirūhati. Te sannipatitvā anuṭṭhunanti 『『pāpakā vata bho dhammā sattesu pātubhūtā, mayaṃ pubbe manomayā ahumhā』』ti. Aggaññasutte vuttanayena vittharetabbaṃ. Tato mariyādaṃ ṭhapenti. Athaññataro satto aññassa bhāgaṃ adinnaṃ ādiyati. Taṃ dvikkhattuṃ paribhāsitvā tatiyavāre leḍḍudaṇḍehi paharanti. Te evaṃ adinnādānakalahamusāvādadaṇḍadānesu uppannesu sannipatitvā cintayanti, 『『yaṃnūna mayaṃ ekaṃ sattaṃ sammanneyyāma, yo no sammā khiyitabbaṃ khiyeyya, garahitabbaṃ garaheyya, pabbājetabbaṃ pabbājeyya, mayaṃ panassa sālīnaṃ bhāgaṃ anupadassāmā』』ti. Evaṃ katasanniṭṭhānesu pana sattesu imasmiṃ tāva kappe ayameva bhagavā bodhisattabhūto tena samayena tesu sattesu abhirūpataro ca dassanīyataro ca mahesakkhataro ca buddhisampanno paṭibalo niggahapaggahaṃ kātuṃ te taṃ upasaṅkamitvā yācitvā sammaniṃsu. So tena mahājanena sammatotipi mahāsammato, khettānaṃ adhipatīti khattiyo, dhammena samena paresaṃ rañjetīti rājāti, tīhi nāmehi paññāyittha. Yañhi loke acchariyaṃ ṭhānaṃ bodhisattova tattha ādi purisoti evaṃ bodhisattaṃ ādiṃ katvā khattiyamaṇḍale saṇṭhite anupubbena brāhmaṇādayopi vaṇṇā saṇṭhahiṃsu. Evaṃ candimasūriyapātu bhāvato yāva puna kappavināsakamahāmegho, idaṃ vivaṭṭaṭṭhāyī nāma catutthamasaṅkhyeyyaṃ nāma. Tenetaṃ vuccati megho jālaparicchinno saṃvaṭṭoti jālā meghaparicchinno saṃvaṭṭaṭṭhāyīti vuccati. Meghā sūriyaparicchinno vivaṭṭoti vuccati. Sūriyā meghaparicchinno vivaṭṭaṭṭhāyīti vuccati. Cattāri imāni kappāni mahākappoti vuccati. Vivaṭṭaṭṭhāyikappeyeva uppajjanti buddhādayoti. Tathā hi imasmiṃyeva vivaṭṭaṭṭhāyiasaṅkhyayyakappe buddhapacceka buddhasāvakacakkavattino uppajjanti, na tīsu asaṅkhyeyyakappesu. Tañca kho asuññakappeyeva, na suññakappe. Tattha buddhapaccekabuddhasāvakacakkavattīhi puññavantapuggalehi asuññattā asuññakappo nāma. Tabbigamena suññakappo veditabbo. Tesupi asuññakappo pañcavidho hoti sārakappo , maṇḍakappo, varakappo, sāramaṇḍakappo, bhaddakappoti, tesu yasmiṃ kappe ekova buddho uppajjati, so sārakappo nāma. Yasmiṃ kappe dve buddhā uppajjanti, so maṇḍakappo nāma. Yasmiṃ kappe tayo uppajjanti, so varakappo nāma. Yasmiṃ kappe cattāro buddhā uppajjanti, so sāramaṇḍakappo nāma. Yasmiṃ kappe pañca buddhā uppajjanti, so bhaddakapponāma. Imāni pañcakappāniyeva saheva samodhānetvā jātattakīsotattakiyā nidāne.

『『Nando sunando pathavī, maṇḍo dharaṇī sāgaro;

Puṇḍarīko ime satta, asaṅkhyeyyā pakāsitā.

Pañca buddhasahassāni, honti nande asaṅkhyeyye;

Nava buddhasahassāni, sunandamhi asaṅkhyeyye.

Dasa buddhasahassāni, pathavimhi asaṅkhyeyye;

Ekādasa sahassāni, tamhi maṇḍe asaṅkhyeyye.

Vīsati buddhasahassāni, dharaṇimhi asaṅkhyeyye;

Tiṃsa buddhasahassāni, sāgaramhi asaṅkhyeyye.

這是完整的中文直譯： 他們因從事非法而被智者呵責騷擾，爲了隱藏那非法而建造房屋。 他們住在房屋中，漸漸效仿某個懶惰眾生的行為而儲藏。從那以後，糠和殼包裹米粒，已收割之處也不再生長。他們聚集嘆息說："諸位，惡法已在眾生中出現，我們先前是意生身"。應當如《起源經》中所說的方式詳述。然後他們設立界限。這時某個眾生取走另一個人未給予的份額。他們訶責他兩次，第三次用土塊和棍棒打他。當這樣生起不與取、爭吵、妄語、棍棒之刑時，他們聚集思考："讓我們推選一個眾生，他能適當地呵責應呵責者，譴責應譴責者，驅擯應驅擯者，我們將給他稻穀的份額。"當衆生如此決定時，在這劫中，這位世尊作為菩薩時，在那些眾生中最莊嚴、最端嚴、最有威德、具足智慧、有能力執行懲罰和提拔。他們走近他請求並推選他。他因為被大眾推選而稱為"大眾推選"，因為是田地的主而稱為"剎帝利"，因為以法平等使他人歡喜而稱為"王"，以這三個名字而聞名。因為世間任何稀有之處菩薩都是最初之人，如此以菩薩為開始而剎帝利階級安立后，漸漸婆羅門等其他種姓也安立。如此從日月出現直到再次劫滅大云，這稱為住成劫，即第四無數劫。因此說云被火界限稱為壞劫，火被云界限稱為住壞劫，云被日界限稱為成劫，日被云界限稱為住成劫。這四劫稱為大劫。佛等只在住成劫中出現。因此在這住成劫無數劫中出現佛、辟支佛、聲聞、轉輪聖王，不在其他三個無數劫中。而且只在非空劫中，不在空劫中。其中因為有佛、辟支佛、聲聞、轉輪聖王等福德人而不空稱為非空劫。與此相反的應知為空劫。在這些非空劫中又有五種：精劫、精華劫、勝劫、精精劫、賢劫。其中只出現一佛的劫稱為精劫。出現兩佛的劫稱為精華劫。出現三佛的劫稱為勝劫。出現四佛的劫稱為精精劫。出現五佛的劫稱為賢劫。這五種劫都合併在如是態度的因緣中： "歡喜善歡喜， 大地摩尼持， 海蓮這七種， 已說為無數。 五千佛出現， 在歡喜無數， 九千佛出現， 善歡喜無數。 一萬佛出現， 在大地無數， 一萬一千佛， 在摩尼無數。 二萬佛出現， 在持地無數， 三萬佛出現， 在大海無數。

Cattālīsa sahassāni, puṇḍarīke asaṅkhyeyye;

Asaṅkhyeyyesu sattasu, ettakāti pavuccati.

Ekaṃsatasahassāni, vīsati ca sahassañca;

Sesā pañcasahassāni, sabbabuddhehi maṇḍitā』』ti.

Vuttaṃ. Aparampi vuttaṃ.

『『Bhaddo sabbaphullo, sabbaratano usabhakkhandho;

Mānitabhaddo ca padumo, usabhakkhantuttameva ca;

Sabbabhāso asaṅkhyeyyo, navamoti pavuccati.

Paṇṇāsa buddhasahassāni, sabbabhadde asaṅkhyeyye;

Saṭṭhi buddhasahassāni, sabbaphulle asaṅkhyeyye.

Sattati buddhasahassāni, sabbaratane asaṅkhyeyye;

Asīti buddhasahassāni, usabhakkhandhe asaṅkhyeyye.

Navuti buddhasahassāni, mānitabhadde asaṅkhyeyye;

Vīsati buddhasahassāni, padumamhi asaṅkhyeyye.

Dasa buddhasahassāni usabhamhi asaṅkhyeyye;

Pañca buddhasahassāni, khantuttame asaṅkhyeyye.

Dve ca buddhasahassāni, sabbabhāse asaṅkhyeyye;

Aṅkhyeye navasmiṃ, ettakāti pavuccati.

Tīṇi satasahassāni, sattāsītisahassañca;

Gaṇanānañca buddhānaṃ, sabbabuddhehi maṇḍitā』』ti.

Te sabbepi sammāsambuddhe yāva arimetteyyā samodhānetvā

『『Sambuddhe aṭṭhavīsañca, dvādasañca sahassake;

Pañcasatasahassāni, namāmi sirasā mahaṃ;

Tesaṃ dhammañca saṅghañca, ādarena namāmahaṃ.

Namakkārānubhāvena, hitvā sabbe upaddave;

Anekaantarāyāpi, vinassantu asesato』』ti.

Namassanagāthā pavattā sā ūnasaṅkhyāvaseneva katāva bhavitabbaṃ, tathā hi amhākaṃ bhagavā porāṇabrahmadevabuddhaṃ ādiṃ katvā yāva porāṇasakyagotamā manasāva cintentassa sattaasaṅkhyeyyāni vītivattāni porāṇasakyagotamabuddhaṃ ādiṃ katvā yāva majjhimadīpaṅkarā vācāmattena nava asaṅkhyeyyāni vītivattāni. Majjhimadīpaṅkarato paṭṭhāya yāva padumuttarabuddhā kāyaṅgavācaṅgavasena cattāri asaṅkhyeyyāni vītivattāni. Padumuttarabuddhato yāva kakusandhā ekamasaṅkhyeyyaṃ vītivattaṃ. Evamimesu vīsatiasaṅkhyeyyesu brahmadevaporāṇasakyagotamabuddhānamantare satta asaṅkhyeyye sabbaṃ sampiṇḍetvā ekasatasahassañca vīsati sahassañca pañcasahassāni ca honti. Porāṇasakyagotamamajjhimadīpaṅkarānamantare nava asaṅkhyeyye sabbaṃ sampiṇḍetvā tīṇisatasahassāni sattāsītisahassāni ca honti. Majjhimadīpaṅkarato yāva metteyyā aṭṭhavīsāti sabbaṃ samodhānetvā aṭṭhavīsañca dvādasasahassañca pañcasatasahassāni ca honti tasmā ūnasaṅkhyāti veditabbā. Paripuṇṇasaṅkhyāvasena icchamānehi cintetabbāva. Esā ca saṅkhyāvicāraṇā nidāne vuttāva.

Evaṃ 『『cintitaṃ sattasaṅkhyeyyaṃ, navasaṅkhyeyyavācakaṃ;

Kāyavācā catusaṅkhyeyyaṃ, buddhattaṃsamupāgamī』』ti.

這是完整的中文直譯： "四萬佛出現， 在蓮花無數， 在七無數中， 如是已宣說。 十萬又二萬， 余有五千佛， 一切諸佛陀， 莊嚴而出現。" 又說： "賢一切開花，一切寶牛肩， 尊賢與蓮花，牛肩最上等， 一切光無數，第九已宣說。 五萬佛出現，一切賢無數， 六萬佛出現，一切花無數。 七萬佛出現，一切寶無數， 八萬佛出現，牛肩中無數。 九萬佛出現，尊賢中無數， 二萬佛出現，蓮花中無數。 一萬佛出現，牛中之無數， 五千佛出現，上忍中無數。 二千佛出現，一切光無數， 在第九無數，如是已宣說。 三十萬又加，八萬七千佛， 計數諸佛陀，一切佛莊嚴。" 把所有正等正覺者直到彌勒都合併而說： "二十八正覺，一萬二千佛， 五十萬佛陀，我頭面頂禮， 我恭敬禮敬，彼等法與僧， 以禮敬威力，除去諸災難， 所有諸障礙，悉皆得消滅。" 這禮敬偈是依不足數而作。因為當我們世尊從古梵天佛開始直到古釋迦牟尼只用意念思維時經過七個無數劫，從古釋迦牟尼佛開始直到中分燈佛只用語言經過九個無數劫。從中分燈佛開始直到蓮華佛依身語經過四個無數劫。從蓮華佛直到拘留孫佛經過一個無數劫。如是在這二十個無數劫中，在古梵天佛和古釋迦牟尼佛之間七個無數劫總共有十萬二萬零五千。在古釋迦牟尼佛和中分燈佛之間九個無數劫總共有三十萬零八萬七千。從中分燈佛直到彌勒二十八[佛]總共合併有二十八加一萬二千加五十萬。因此應知是不足數。若欲依圓滿數則應思維。這數目的考察已在因緣中說過。 如是："思維七無數， 語言九無數， 身語四無數， 證得佛陀果。"

Vuttesu vīsatiasaṅkhyeyyesu pavattaasaṅkhyeyyakappavaseneva katā. Atthato pana sārakappamaṇḍakappavarakappasāramaṇḍakappabhaddakappavasena pañcavidhāti veditabbā. Imāni pañcanāmāni buddhuppādakappeyeva labbhanti, anuppannakappe pana suññakappotveva nāmaṃ labbhati tathā hi kappasaṇṭhahanakāle sabbapaṭhamaṃ mahābodhipallaṅkaṭṭhāneyeva paduminigabbhā uppajjati. Sā yasmiṃ kāle eko buddho uppajjissati, eko paduminigabbho aṭṭhaparikkhārehi saha uppajjati. Taṃ disvā suddhāvāsabrahmuno nemittapāṭhakā arahanto imasmiṃ kappe eko buddho uppajjissatīti sañjātapītisomanassā hutvā aṭṭhaparikkhāre gahetvā brahmaloke ṭhapenti 『『yadā buddho uppajjissati, tadā dassāmā』』ti. Evaṃ dve tayo cattāro pañca buddhā uppajjissanti, tadā dve tīṇi cattāri pañca paduminigabbhā aṭṭhaparikkhārehi saha uppajjanti. Tañca kho ekasmiṃ yeva nāḷekeka baddhā hutvā uppajjanti. Evaṃ kappasaṇṭhahanakālato paṭṭhāyeva imāni pañca nāmāni labbhantīti veditabbāni. Ettāvatā imasmiṃyeva vivaṭṭaṭṭhāyīasaṅkhyeyyakappe buddhādayo mahesakkhā puññavanto cakkavattirājāno uppajjanti, tathā āyukappantarakappānipi. Tattha āyukappo nāma tesaṃ tesaṃ sattānaṃ āyuparicchedo. Antarakappo nāma tattha sattharogadubbhikkhānaṃ aññatarasaṃvaṭṭanena bahūsu vināsamupagatesu avasiṭṭhasattasantā nappavattakusalakammānubhāvena dasavassato paṭṭhāya anukkamena asaṅkhyeyyāyukappappamāṇesu sattesu pana adhammasamādānavasena kamena parihāyitvā dasavassāyukesu jātesu rogādīnamaññatarasaṃvaṭṭanena sattānaṃ vināsappatti yāva ayameko antarakappo. Evaṃ paricchinnaantarakappavasena catusaṭṭhiantarakappo eko asaṅkhyeyyakappo vīsati antarakappappamāṇoti apare vadanti. Imāni cattāri asaṅkhyeyyakappāni eko mahākappo nāma. Evaṃ tejo saṃvaṭṭavasena tāva mahākappānaṃ antaraṃ aggināva vinassati. Yasmiṃ pana samaye kappo udakena nassati, tadā āditova kappavināsakamahāmegho vuṭṭhahitvāti pubbe vuttanayeneva vitthāretabbaṃ ayaṃ pana viseso yathā tattha dutiyasūriyo, evamidhapi kappavināsako khārudakamahāmegho vuṭṭhāti so ādito sukhumaṃ vassanto anukkamena mahādhārāhi koṭisatasahassacakkavāḷaṃ pūrento vassati. Khārudakena phuṭṭhaphuṭṭhā pathavīpabbatādayo vilīyanti taṃ udakaṃ vātena samantato dhāritaṃ pathavito yāva parittābhā appamāṇābhā ābhassarāti tayopi dutiyajjhānabhūmi udakaṃ gaṇhāti. Tattha tayopi brahmaloke vilīyāpetvā subha kiṇhe āhacca tiṭṭhati yāva aṇumattaṃ saṅkhāragataṃ atthi, tāva na vūpasamati. Udakānugataṃ pana sabbasaṅkhāragataṃ abhibhavitvā sahasā vūpasamati antaradhānaṃ gacchati, heṭṭhā ākāsena saha upari ākāso eko hoti mahandhakāroti sabbaṃ vuttasadisameva. Kevalaṃ panidha otiṇṇotiṇṇe udake ābhassarabrahmalokaṃ ādiṃ katvā lokapātubhāvo veditabbo.

這是完整的中文直譯： 在所說的二十個無數劫中是依已生起的無數劫而作。但實際上應知是依精劫、精華劫、勝劫、精精劫、賢劫五種。這五種名稱只在佛出現的劫中獲得，在未生起[佛]的劫中則只獲得空劫的名稱。因為在劫形成時，首先在大菩提座處產生蓮蕾。當將有一佛出現時，一個蓮蕾與八種資具一起生起。看到它時，凈居天中精通占相的阿羅漢歡喜踴躍說："在這劫中將有一佛出現"，取了八種資具放在梵天界說："當佛出現時，我們將給予。"如是將有二、三、四、五佛出現時，二、三、四、五蓮蕾與八種資具一起生起。而且它們都生在同一莖上。如是應知從劫形成時就獲得這五種名稱。 如此在這住成劫無數劫中出現佛等大威德、具福德的轉輪聖王，同樣也有壽劫和中劫。其中所謂壽劫是那些眾生的壽量限度。所謂中劫是當其中因刀兵、疾病、饑饉的某種[災難]而許多[眾生]趨向滅亡時，依餘下眾生相續的善業威力，從十歲開始漸次[增長]。當衆生壽量無數時，依不法的執取而漸漸減少到十歲時，因疾病等某種[災難]而眾生趨向滅亡，這是一個中劫。如是依限定的中劫，有說六十四中劫為一無數劫，二十中劫為量。這四個無數劫稱為一個大劫。 如是首先依火壞劫，大劫的中間由火毀滅。當劫被水毀滅時，首先劫滅大云興起，應如前所說的方式詳述。但這裡的差別是，如彼處有第二太陽，如是這裡有劫滅鹹水大云興起。它最初下細雨，漸漸以大雨滴充滿百千俱胝世界而下雨。大地、山等被鹹水觸及而融化。那水被風從四方持住，從地界直到少光天、無量光天、光音天三種第二禪地被水佔據。在那裡使三種梵天界融化後到達遍凈天而止。只要還有微細的有為法存在，它就不平息。但當水隨行的一切有為法征服后突然平息消失，下方虛空與上方虛空合為一體，成為大黑暗，一切都如前所說相同。只是這裡應知當水一層層下沉時，從光音梵天界開始出現世間。

Subhakiṇhato cavitvā ābhassaraṭṭhānādīsu sattā nibbattanti etthāpi kappavināsakamahāmeghato yāva kappavināsakaudakaparicchedo saṃvaṭṭo nāma paṭhamamasaṅkhyeyyakappo nāmāti cattāriasaṅkhyeyyakappāni vuttasadisāni evaṃ satta mahākappāni sattakkhattuṃ agginā vilīyitvā aṭṭhame mahākappe udakenapi vināso ca saṇṭhahanañca veditabbaṃ, evaṃ sattasattamahākappo sattasattavāraṃ agginā vilīyitvā aṭṭhame aṭṭhame vāre āpena vilīyitvā anukkamena tesaṭṭhimahākappāni paripuṇṇāni tadā āpavāraṃ paṭibāhitvā catusaṭṭhime mahākappe vātena vinassati tadā ādito kappavināsakamahāvāto vuṭṭhahitvāti sabbaṃ pubbe vuttanayameva. Ayaṃ pana viseso yathā agginā vināsakappe dutiyasūriyo, evamidhāpi kappavināsanatthaṃ vāto samuṭṭhāti so paṭhamaṃ sukhumarajaṃ uṭṭhāpeti, tato thūlarajaṃ saṇharajaṃ sukhumavālikaṃ sakkharapāsāṇādayoti yāva kūṭāgāramatte pāsāṇepi visamaṭṭhāne ṭhitamahārukkheca uṭṭhāpeti, te pathavito nabhamuggatā na puna patanti, tattheva cuṇṇavicuṇṇā hutvā abhāvaṃ gacchanti. Yathānukkamena heṭṭhā mahāpathaviyā vāto samuṭṭhahitvā pathaviṃ parivattetvā uddhaṃmūlaṃ katvā ākāse khipati yojanasatappamāṇāpi pathavippadesā dviyojanatiyojanacatuyojanapañcayojanachayojanasattayojanappamāṇāpi bhijjitvā te vegakkhittā ākāseyeva cuṇṇavicuṇṇā hutvā abhāvaṃ gacchanti cakkavāḷapabbatampi vāto ukkhipitvā ākāse khipati te aññamaññaṃ ghaṭṭayantā cuṇṇavicuṇṇā hutvā vinassanti eteneva bhūmaṭṭhakavimānāni ākāsaṭṭhakavimānāni ca vināsento chakāmāvacaradevaloke nāsetvā koṭisatasahassacakkavāḷāni vināseti. Tattha cakkavāḷā cakkavāḷehi, himavantā himavantehi, sinerū sinerūhi aññamaññaṃ samāgantvā cuṇṇavicuṇṇā hutvā vinassanti. Pathavito yāva parittasubhā, appamāṇasubhā, subhaṇiṇhāti tayopi tatiyajjhānabhūmī vāto gaṇhāti tattha tayopi brahmaloke vināsetvā vehapphalaṃ āhacca aṭṭhāsi. Evaṃ sabbaṃ saṅkhāragataṃ vināsetvā sayaṃ vinassati, heṭṭhā ākāsena saha upari ākāso eko hoti mahandhakāroti sabbaṃ vuttasadisaṃ. Idha pana subhakiṇhabrahmalokaṃ ādiṃ katvā loko pātubhavati. Vehapphalato cavitvā subhakiṇhādīsu sattā nibbattanti, tatthakappavinā sakamahāmeghato yāva kappavināsakavātupacchedo, idaṃ saṃvaṭṭo nāma, paṭhamamasaṅkhyeyyaṃ nāmāti cattāri asaṅkhyeyyakappāni eko mahākappo nāmāti sabbaṃ tejosaṃvaṭṭe vuttanayameva.

Vuttampi cetaṃ.

『『Satta satta gginā vārā, aṭṭhame aṭṭhame dakā;

Catusaṭṭhi yadā puṇṇā, eko vāyuvaro siyā.

Agginā』bhassarā heṭṭhā, āpena subhakiṇhato;

Vehapphalato vātena, evaṃ loko vinassatī』』ti.

這是完整的中文直譯： 從遍凈天死後，眾生生在光音天等處。這裡也是從劫滅大云直到劫滅水的界限稱為壞劫，即第一無數劫，四個無數劫如前所說相同。如是七個大劫七次被火融化后，在第八大劫應知被水毀滅和形成。如是七七大劫七七次被火融化后，每第八次被水融化，漸次圓滿六十三大劫。那時阻止水的次序，在第六十四大劫被風毀滅。那時首先劫滅大風興起，一切如前所說的方式。但這裡的差別是，如火壞劫中有第二太陽，如是這裡也升起劫滅之風。它首先揚起細塵，然後是粗塵、細塵、細沙、礫石等，直到起出重樓高的石頭和處在不平之處的大樹。它們從地升到天空后不再落下，就在那裡成為粉碎而消失。 依次序從下方大地升起的風，轉動大地使其根朝上拋向空中。百由旬量的地塊，二由旬、三由旬、四由旬、五由旬、六由旬、七由旬量的[地塊]破碎，被風力拋起后在空中成為粉碎而消失。風把輪圍山也舉起拋向空中，它們互相碰撞成為粉碎而毀滅。以此方式毀壞地居天宮和空居天宮，滅壞六慾界天界后，毀滅百千俱胝世界。在那裡世界與世界、雪山與雪山、須彌山與須彌山互相相遇而成為粉碎毀滅。從地界直到少凈天、無量凈天、遍凈天三種第三禪地被風佔據。在那裡毀壞三種梵天界后，到達廣果天而止。如是毀壞一切有為法后自身消失，下方虛空與上方虛空合為一體，成為大黑暗，一切如前所說相同。但這裡從遍凈梵天界開始出現世間。從廣果天死後，眾生生在遍凈天等處。在那裡從劫滅大云直到劫滅風的終止，這稱為壞劫，即第一無數劫。四個無數劫稱為一個大劫，一切如火壞中所說的方式。 這也說過： "七七火的次序， 第八第八水， 六十四圓滿， 一風勝應有。 火至光音下， 水至遍凈天， 風至廣果天， 如是世界滅。"

Tasmā tiṇṇampi paṭhamajjhānatalānaṃ ekakappepi avināsābhāvato sakalakappe tesaṃ sambhavo natthīti asaṅkhyeyya kappavasena tesaṃ āyuparicchedo daṭṭhabbo. Dutiyajjhānatalato paṭṭhāya pana paripuṇṇamahākappavasena āyuparicchedo daṭṭhabbo, na asaṅkhyeyyakappavasena. Yadi dutiyajjhānatalato paṭṭhāya paripuṇṇamahākappavasena āyuparicchedo siyā, kathaṃ ābhassarādīsu brahmūnaṃ aṭṭhamahākappādivasena āyu paripuṇṇaṃ siyā, tathā hi paṭhamajjhānatalaṃ sattasu vāresu agginā vinassati. Aṭṭhame vāre yāva ābhassarā udakena vinassati puna sattavāresu agginā paṭhamajjhānatalaṃ, puna aṭṭhamevāre udakena dutiyajjhānatalaṃ vinassatīti evaṃ aṭṭhame vāre āpavāraṃ paṭibāhitvā yāva subhakiṇhā vātena vinassati evaṃ catusaṭṭhi paripuṇṇā hotīti saccaṃ , heṭṭhāvivaṭṭaṭṭhāyī asaṅkhyeyyakappavasena eko satta mahākappāni cāti aṭṭha kappāni ābhassarabrahmūnaṃ āyuppamāṇaṃ hoti. Catusaṭṭhikappesupi vivaṭṭaṭṭhāyīasaṅkhyeyyakappavasena eko te saṭṭhimahākappāni cāti catusaṭṭhikappāni subhakiṇhānaṃ brahmūnaṃ āyuppamāṇaṃ hoti tena vuttaṃ porāṇehi.

Satta satta』gginā vārā, aṭṭhame aṭṭhame dakā;

Catusaṭṭhi yadā puṇṇā, eko vāyuvaro siyā』ti.

Keci pana.

『『Agginā』bhassarā heṭṭhā, āpena subhakiṇhato;

Vehapphalato vātena, evaṃ loko vinassatī』』ti.

Imissā gāthāya 『『ābhassarāti』』ca 『『subhakiṇhato』』ti ca 『『vehapphalato』』ti ca abhividhivasena vuttabhāvañca samatalabhāvepi seṭṭhabhūmittā paṭṭhānavasena vuttabhāvañca amaññitvā suddhāvāsabhūmīsu viya uparūparivasena bhūmikkamoti maññitvā.

『『Pañcabhūmi naṭṭhā aggi, aṭṭha bhūmi naṭṭhā dakā;

Navabhūmi naṭṭhā vātā, lokanaṭṭhā tadā siyuṃ.

Paṭhame aggi dvattiṃsa, dutiye ādi soḷasa;

Dutiyabhūme majjhe aṭṭhamaṃ, taṃ chappaññāsa vārakaṃ.

Ābhassaramhi catutthaṃ, parittasubhamhi dve jalaṃ;

Appamāṇasubhaṃ ekavāraṃ, mataṃ udakasattama』』nti.

Vadanti tesaṃ vāde ābhassarato heṭṭhā pañcabhūmi agginaṭṭhā, subhakiṇhato heṭṭhā aṭṭhabhūmi udakanaṭṭhāti vadanti. Samataladīpanatthaṃ sandehacchedanatthaṃ evaṃ gahitāti ekabhavapariyosānaṃ sandhāya paṭisandhibhavañcāti ādi vuttanti. Imissāpi atthaṃ duggahitena gahetvā paṭisandhibhavaṅgavasena sadisabhāvameva sandhāya vuttanti parikappenti so ayuttarūpo viya dissati ativiya micchāgāho ca hoti aggaññasuttavisuddhimaggādīhi virujjhanato saṃvaṭṭasīmāpi viruddhā tattha paṭhamajjhānatalaṃ upādāya agginā, dutiyajjhānatalaṃ upādāya udakena, catutthajjhānatalaṃ upādāya vātena vinassatīti vuttavacanenāpi virujjhateva tasmā 『『ābhassarā』』ti ca 『『subhakiṇhato』』ti ca 『『vehapphalato』』ti ca etthābhividhivasena attho gahetabbo. Aññathā 『『upari pabbatā devo vassatī』』ti ettha viya ābhassarasubhakiṇhavehapphalānaṃ tena tena saṃvaṭṭena vināsopi na bhaveyya. Ayaṃ lokavipattiparicchedo. Evaṃ buddho ca dullabho loke ti imassa attho vuttoyeva.

Iti sāgarabuddhittheraviracite sīmavisodhane

Kappavināsakaṇḍo dutiyo paricchedo.

這是完整的中文直譯： 因此因為三種初禪地在任何一劫中都無不毀滅，所以整劫中它們不能存在，應依無數劫觀其壽量限度。但從第二禪地開始，應依圓滿大劫觀其壽量限度，不應依無數劫。如果從第二禪地開始依圓滿大劫[觀]壽量限度，那麼光音天等梵天們如何能以八大劫等的方式圓滿壽量？因為初禪地在七次中被火毀滅。第八次直到光音天被水毀滅，又七次初禪地被火[毀滅]，又第八次第二禪地被水毀滅。如是第八次阻止水的次序，直到遍凈天被風毀滅，如是圓滿六十四[劫]。這是真實的，下面依住成無數劫一[劫]和七大劫，即八劫是光音梵天的壽量。在六十四劫中也是依住成無數劫一[劫]和六十大劫，即六十四劫是遍凈梵天的壽量。因此古人說： "七七火的次序，第八第八水， 六十四圓滿，一風勝應有。" 但有些人對： "火至光音下，水至遍凈天， 風至廣果天，如是世界滅。" 這偈頌中的"光音"、"遍凈天"和"廣果天"，不理解是依殊勝性說的，也不理解雖是平等卻依最勝地而說，而認為如凈居地一樣是依上上[高低]的地的次第，說： "五地毀於火，八地毀於水， 九地毀於風，彼時世界滅。 初火三十二，第二始十六， 第二地中八，此五十六次。 光音中四次，少凈中二水， 無量凈一次，水第七所知。" 他們的說法說從光音天下五地被火毀，從遍凈天下八地被水毀。爲了說明平等和斷除疑惑而如此理解。說是依一有終盡和結生有等而說。執取這[偈頌]的義理也錯誤，臆測是依結生、有分的相似性而說。這似乎不適當，而且是極大的邪執，因為與《起源經》、《清凈道論》等相違，壞劫的界限也相違。在那裡說依初禪地被火毀滅，依第二禪地被水毀滅，依第四禪地被風毀滅的話也相違。因此"光音"、"遍凈天"和"廣果天"應依殊勝義理解。否則如"山上天降雨"這樣，光音天、遍凈天、廣果天也不會被各種壞劫毀滅。這是世間毀滅的界限。如是"佛在世間難遇"的義理已說。 如是在海慧長老所造清凈界論中 第二品劫滅品終。

1. Nibbānakaṇḍo

Idāni 『『saddhammasavanampi cāti imassa saṃvaṇṇanākkamo sampatto tattha saddhammasavanampi ca loke dullabhameva tathā hi saddhammo nāma tividho hoti. Pariyattisaddhammo, paṭipattisaddhammo, paṭivedhasaddhammoti. Tattha pariyattisaddhammo nāma tepiṭakaṃ buddhavacanaṃ. Paṭipattisaddhammo nāma terasadhutaṅgāni asīti khandhakavattādayo abhisamācāravattādīni. Paṭivedhasaddhammo nāma catusaccappaṭivedho. Tesu pariyattisaddhammo dvinnaṃ saddhammānaṃ pubbaṅgamoyeva padaṭṭhānañca. Kasmā taṃmūlakattā tathā hi pariyattiyā asati paṭivedho nāma natthi. Pariyattiyā antarahitāya paṭipatti, paṭipattiyā antarahitāya adhigamo antaradhāyati. Kiṃ kāraṇā ayañhi pariyatti paṭipattiyā paccayo hoti. Paṭipattiadhigamassāpi pariyattiyeva pamāṇaṃ. Tattha paṭivedho ca paṭipatti ca hotipi nahotipi. Ekasmiñhi kāle paṭivedhadharā bhikkhū bahū honti, 『『esa bhikkhu puthujjano』』ti aṅguliṃ paharitvā dassetabbo hoti. Imasmiṃ yeva dīpe ekavāraṃ puthujjanabhikkhunāma nāhosi. Paṭipattipūrakāpi kadāci bahū honti kadāci appā. Iti paṭivedho ca paṭipatti ca hotipi na hotipi. Sāsanassa ṭhitiyā pana pariyattiyeva pamāṇaṃ paṇḍito hi tepiṭakaṃ sutvā dvepi pūreti, yathā amhākaṃ bodhisatto āḷārassa santike pañca abhiññā satta ca samāpattiyo nibbattetvā nevasaññānāsaññāyatana samāpattiyā parikammaṃ pucchi. So 『『na jānāmī』』ti āha. Tato udakassa santikaṃ gantvā adhigatavisesaṃ saṃsanditvā nevasaññānāsaññāyatanassa parikammaṃ pucchi. So ācikkhi, tassa vacanasamanantarameva mahāsatto taṃ sampādesi evameva paññavā bhikkhu pariyattiṃ sutvā dvepi pūreti tasmā pariyattiyā ṭhitāya sāsanaṃ ṭhitaṃ hoti yathā mahātaḷākassa pāḷiyā thirāya udakaṃ na ṭhassatīti na vattabbaṃ udake sati padumādīni pupphāni na pupphissantīti na vattabbaṃ evameva mahātaḷākassa thirapāḷisadise tepiṭake buddhavacane sati mahātaḷāke udakasadisā paṭipattipūrakā kulaputtā natthīti na vattabbaṃ. Tesu sati mahātaḷākesu padumādīni pupphāni viya sotāpannādayo ariyapuggalā natthīti na vattabbaṃ, ekantato pariyattiyeva pamāṇaṃ pariyattiyā antarahitāya paṭipattipaṭivedhānaṃ antaradhānato. Tattha pariyattināma tepiṭakaṃ buddhavacanaṃ sāṭṭhakathā pāḷiyāva sā tiṭṭhati, tāva pariyatti paripuṇṇā hoti. Gacchante kāle kaliyugarājāno adhammikā honti tesu adhammikesu rājāmaccādayo adhammikā honti tathā raṭṭhajanapadavāsinopi adhammikā etesaṃ adhammikatāya na devo sammā vassati, tato sassāni na sampajjanti. Tesu sampajjantesu paccayadāyakā bhikkhusaṅghassa paccaye dātuṃ na sakkonti. Bhikkhū paccayehi kilamantā antevāsike saṅgahetuṃ na sakkonti. Gacchante gacchante kāle pariyatti parihāyati, atthavasena dhāretuṃ na sakkonti, pāḷivaseneva dhārenti. Tato kāle gacchante pāḷimpi sakalaṃ dhāretuṃ na sakkonti paṭhamaṃ abhidhammapiṭakaṃ parihāyati. Parihāyamānaṃ matthakato paṭṭhāya pariyatti hāyati paṭhamañhi mahāpakaraṇaṃ parihāyati. Tasmiṃ parihāyamāne yamakaṃ, kathāvatthu, puggalapaññatti, dhātukathā, vibhaṅgo, dhammasaṅgahoti evaṃ abhidhammapiṭake parihīne matthakato paṭṭhāya suttantapiṭakaṃ parihāyati.

這是完整的中文直譯： 3. 涅槃品 現在"聽聞正法也"的註釋次第已到。在那裡"聽聞正法在世間也確實難得"。因為所謂正法有三種：教正法、行正法、證正法。其中所謂教正法是三藏佛語。所謂行正法是十三頭陀支和八十種小品等行儀等。所謂證正法是四諦的通達。在這些中教正法是兩種正法的先導和基礎。為什麼？因為以它為根本。因為沒有教法就沒有所謂的證悟。教法消失時行法[消失]，行法消失時證得消失。什麼原因？因為這教法是行法的緣。對行法和證得而言教法才是標準。 在那裡證悟和行法或有或無。因為在某個時期證法的比丘很多，"這個比丘是凡夫"要用手指指出。就在這個島上有一次沒有所謂的凡夫比丘。圓滿行法者有時多有時少。如是證悟和行法或有或無。但對教法的住持而言教法才是標準。因為智者聽聞三藏后圓滿兩者，如我們的菩薩在阿羅羅處生起五神通和七等至后問無所有處定的預備[修習]。他說"我不知道"。然後去優陀迦處印證所證的殊勝后問非想非非想處定的預備[修習]。他解說，大士在他話語之後立即成就它。同樣有慧的比丘聽聞教法后圓滿兩者。因此教法住時教法住立。如大池的堤壩堅固時不能說水不會住，有水時不能說蓮花等不會開花。同樣在如大池堅固堤壩般的三藏佛語存在時，不能說沒有如大池之水般圓滿行法的善男子。當他們存在時，不能說沒有如大池中蓮花等般的須陀洹等聖者。教法才是唯一標準，因為教法消失時行證消失。 在那裡所謂教法是帶註釋的三藏佛語。只要經文住立，教法就圓滿。時間過去時，末法時期的國王不如法。當他們不如法時，大臣等不如法。如是國土人民居民也不如法。因為他們不如法，天不適時下雨。因此農作物不成就。當它們不成就時，施主們不能給予比丘僧團資具。比丘們因資具睏乏不能攝受學人。隨著時間過去教法衰退，不能依義持誦，只依文持誦。然後隨時間過去連全部經文也不能持誦。首先阿毗達摩藏衰退。衰退時從頂上開始教法衰退。因為首先大論衰退。當它衰退時，《雙論》、《論事》、《人施設》、《界論》、《分別》、《法聚》，如是阿毗達摩藏衰退後從頂上開始經藏衰退。

Paṭhamañhi aṅguttaranikāyo parihāyati. Tasmimpi paṭhamaṃ ekādasanipāto…pe… tato ekanipātoti evaṃ aṅguttare parihīne matthakato paṭṭhāya saṃyuttanikāyo parihāyati, paṭhamaṃ mahāvaggo parihāyati. Tato paṭṭhāya saḷāyatanavaggo, khandhavaggo, nidānavaggo, sagāthāvaggoti evaṃ saṃyuttanikāye parihīne matthakato paṭṭhāya majjhimanikāyo parihāyati paṭhamañhi uparipaṇṇāsako parihāyati. Tato majjhimapaṇṇāsako, tato mūlapaṇṇāsakoti evaṃ majjhimanikāye parihīne matthakato paṭṭhāya dīghanikāyo parihāyati, paṭhamañhi pāthiyavaggo parihāyati tato mahāvaggo, tato khandhakavaggoti dīghanikāye parihīne suttantapiṭakaṃ parihīnaṃ nāma hoti. Vinayapiṭakena saddhiṃ jātakameva dhārenti. Vinayapiṭakaṃ lajjino dhārenti. Lābhakāmā pana suttante kathitepi sallakkhentā natthīti jātakameva dhārenti. Gacchante kāle jātakampi dhāretuṃ na sakkonti. Atha nesaṃ paṭhamaṃ vessantarajātakaṃ parihāyati. Tato paṭilomakkamena puṇṇakajākatakaṃ, mahānāradakassapajātakaṃ parihāyati. Vinayapiṭakameva dhārenti. Gacchante kāle tampi matthakato parihāyati paṭhamañhi parivāro parihāyati, tato khandhako bhikkhunīvibhaṅgo mahāvibhaṅgoti anukkamena uposathakkhandhakamattameva dhārenti, tadā pariyatti anantarahitāva hoti. Yāva pana manussesu catuppadikagāthāpi pavattati, tāva pariyatti anantarahitāva hoti. Yadā saddho pasanno rājā hatthikkhandhe suvaṇṇacaṅkoṭakamhi sahassatthavikaṃ ṭhapāpetvā 『『buddhehi kathitaṃ catuppadikaṃ gāthaṃ jānanto imaṃ sahassaṃ gaṇhatū』』ti nagare bheriṃ carāpetvā gaṇhakaṃ alabhitvā ekavāraṃ carāpite na suṇantāpi honti asuṇantāpi, yāva tatiyaṃ carāpetvā gaṇhakaṃ alabhitvā rājapurisā sahassatthavikaṃ puna rājakulaṃ pavesenti, tadā pariyattiantarahitā nāma hoti. Evaṃ pariyattiyā antarahitāya paṭipattipi paṭivedhopi antarahitova hoti. Saddhammasavanassa dullabhabhāvo dhammasoṇḍakavatthunā dīpetabbo amhākaṃ kira sammāsambuddho kassapasammāsambuddhassa dhammarājassa sāsanantaradhānato nacireneva kālena bārāṇasirañño putto dhammasoṇḍakarājakumāro hutvā pituaccayena rajje patiṭṭhāya kassapadasabalena desitaṃ dhammaṃ sotukāmo hutvā māsamattaṃ rajjaṃ katvā amhākaṃ sammāsambuddho imasmiṃ yeva bhaddakappe rajjaṃ kāretvā devanagarasadise bārāṇasinagare cakkavattirajjasadisaṃ rajjaṃ karonto evaṃ cintesi… 『『mayhaṃ evarūpaṃ rajjaṃ kiṃ vilāsaṃ rajjānubhāvaṃ saddhammaviyogena, divākaravirahito ākāso viya, sasaṅkavirahitaratti viya, dāṭhāvirahitagajo viya, velantavirahitamahāsamuddo viya cakkhuvirahita susajjitavadanaṃ viya, sugandhavirahitapārichattapupphaṃ viya, catuakkharaniyamitadhammadesanāviyogena mayhaṃ idaṃ rajjaṃ na sobhatī』』ti cintetvā suvaṇṇacaṅkoṭakena sahassatthavikaṃ bhaṇḍakaṃ susajjitaṃ maṅgalahatthikumbhe ṭhapetvā bārāṇasīnagare mahāvīthiyaṃ bheriṃ carāpeti 『『ekapadikaṃ vā dvipadikaṃ vā tipadikaṃ vā catuppadikaṃ vā dhammapadaṃ jānantassa dammī』』ti evaṃ bheriṃ carāpetvā dhammajānanakaṃ alabhitvā punappunaṃ dvisahassaṃ tisahassaṃ yāva satasahassaṃ koṭi dve sahassakoṭi, satasahassakoṭi gāmanigamajanapadasenāpatiṭṭhānaṃ uparājaṭṭhānaṃ.

這是完整的中文直譯： 首先《增支部》衰退。在其中首先《十一集》[衰退]......乃至......然後《一集》。如是《增支部》衰退後從頂上開始《相應部》衰退，首先《大品》衰退。從那以後《六處品》、《蘊品》、《因緣品》、《有偈品》，如是《相應部》衰退後從頂上開始《中部》衰退，首先《后五十經》衰退。然後《中五十經》，然後《根本五十經》。如是《中部》衰退後從頂上開始《長部》衰退，首先《波梨品》衰退，然後《大品》，然後《犍度品》。當《長部》衰退時稱為經藏衰退。與律藏一起只持誦《本生》。持戒者持誦律藏。但求利者即使講說經典也無人注意，只持誦《本生》。隨時間過去連《本生》也不能持誦。那時他們首先《毗輸安多羅本生》衰退。然後逆序《富那迦本生》、《大那羅陀迦葉本生》衰退。只持誦律藏。隨時間過去它也從頂上衰退，首先《附隨》衰退，然後《犍度》、《比丘尼分別》、《大分別》，次第只持誦布薩犍度，那時教法不是已消失。但只要人間還流傳四句偈，教法就不是已消失。 當有信有凈的國王把一千錢放在象背上的金籃中，在城中敲鼓宣佈"知道佛說的四句偈者取這一千"，讓敲三次鼓卻找不到取者，聽者也沒有不聽者也沒有，王臣把一千錢帶回王宮，那時稱為教法已消失。如是教法消失時行法和證法也消失。應以法愛好者的故事說明聽聞正法的難得。據說在迦葉正等正覺法王的教法消失不久時，波羅奈國王的兒子成為法愛好王子，在父親去世后建立王位，想要聽聞迦葉十力所說之法，作王一個月后，我們的正等正覺者在這賢劫中作王時，在如天城般的波羅奈城作如轉輪王般的統治時這樣思考："我這樣的王位、歡樂、王威力因與正法分離，如無日的天空，如無月的夜晚，如無牙的象，如無岸的大海，如無眼的莊嚴面容，如無香的波利質多羅花，因與四個音節規範的法說分離，我這王位不莊嚴。"思考後把裝飾好的一千錢金籃放在吉祥象背上，在波羅奈城大街敲鼓宣佈："知道一句、二句、三句或四句法句者我給[錢]。"如是敲鼓后找不到知法者，一再[加到]二千、三千乃至十萬、一億、二千億、十萬億，[給予]村鎮國土將軍職位、副王位。

Pariyosāne dhammadesakaṃ alabhitvā attano suvaṇṇapīṭhakaṃ setacchattaṃ cajitvāpi dhammadesakaṃ alabhitvā rajjasiriṃ pahāya attānaṃ cajitvā 『『dhammadesakassa dāso hutvāpi dhammaṃ sossāmī』』ti vatvā evampi dhamma desakaṃ alabhitvā vippaṭisārī hutvā 『『kiṃ me saddhammaviyogena rajjenāti amaccānaṃ rajjaṃ niyyātetvā saddhammagavesako hutvā dhammasoṇḍakamahārājā mahāvanaṃ pāvisi dhammasoṇḍakamahārājassa saddhammasavanaṃ sandhāya paviṭṭhakkhake sakkadevamahārājassa vejayantapāsādo saheva kiṇṇikāya kampo ahosi, paṇḍukambalasilāsanaṃ uṇhākāraṃ ahosi. Sakkodevarājā kenakāraṇena paṇḍukambalasilāsanaṃ uṇhākāraṃ ahosī』』ti cintetvā attano sahassanettena devamanussesu vitthāretvā olokento dhammagavesako hutvā vanaṃ paviṭṭhaṃ dhammasoṇḍakamahārājānaṃ disvā cintesi… 『『ajja me attānampi jahāya rakkhasavesaṃ māpetvā etaṃ aniccaparidīpanaṃ jātijarābyādhimaraṇaṃ sakalasarīre dosaṃ dassetvā dhammaṃ desetvā etaṃ sakarajjeyeva patiṭṭhāpetabba』』nti cintetvā sakko devarājā yakkhasarūpaṃ māpetvā bodhisattassa abhimukho avidūre attānaṃ dassesi. Taṃ disvā dhammasoṇḍakamahārājā evaṃ cintesi… 『『evaṃrūpo nāma rakkhaso dhammaṃ jāneyyā』』ti, cintetvā avidūre ṭhāne ṭhatvā pucchāmīti rakkhasena saddhiṃ sallapanto āha 『『sāmipuññadevarāja imasmiṃ pana vanaghane vasanakadevarājā kiṃ nukho dhammaṃ jānāsī』』ti, devatā 『『mahārāja dhammaṃ jānāmī』』ti āha. 『『Yadi dhammaṃ jānāsi, mayhaṃ dhammakathaṃ kathethā』』ti āha. 『『Ahaṃ tuyhaṃ dhammaṃ kathessāmi, tvaṃ mayhaṃ kīdisaṃ dhammakathikassa sakkāraṃ karissasī』』ti āha. 『『Evaṃ sante mayhaṃ dhammaṃ kathetvā pacchā mayhaṃ sarīre maṃsaṃ khādissasī』』ti āha. 『『Ahaṃ mahārāja chāto hutvā dhammaṃ kathetuṃ na sakkomī』』ti āha. 『『Yadi tumhe paṭhamaṃ maṃsaṃ khādatha, dhammaṃ ko suṇissatī』』ti āha. Puna so rakkhaso 『『nāhaṃ dhammaṃ desetuṃ sakkomī』』ti. Puna rājā 『『mayhaṃ dhammapaṭilābhañca tumhākaṃ maṃsapaṭilābhañca tumhe jānitvā mayhaṃ dhammaṃ desethā』』ti āha. Atha sakko devarājā 『『sādhu hothā』』ti vatvā avidūre ṭhāne ubbedhena tigāvutamattaṃ mahantaṃ añjanapabbataṃ māpetvā evamāha… 『『sace mahārāja imaṃ pabbatamuddhaniṃ ārūyha ākāsā uppatitvā tvaṃ mama mukhe patissasi, ahaṃ te ākāsagatakāle dhammaṃ desessāmi, evaṃ sante tuyhañca dhammappalābho mayhañca maṃsapaṭilābho bhavissatī』』ti āha. Tassa kathaṃ sutvā dhammasoṇḍakamahārājā 『『anamatagge saṃsāre puriso hutvā adhammasamaṅgī hutvā adhammasseva atthāya pāṇātipāto adinnādāno kāmesumicchācāro sūkariko orabbhiko sākuṇi ko coro paradāriko taṃ gahetvā sīsacchinnānaṃ lohitaṃ catūsu mahāsamuddesu udakatopi bahutaraṃ mātāpituādīnampi manāpānaṃ atthāya rodantānaṃ assu catūsumahāsamuddesu udakatopi bahutaraṃ, imaṃ pana sarīraṃ dhammassa atthāya vikkiṇāmi taṃ mahapphalañca manāpañcā』』ti cintetvā 『『sādhu mārisa evaṃ karomī』』ti pabbataṃ ārūyha pabbatagge ṭhito 『『mama rajjena saddhiṃ mayhaṃ sajīvasarīraṃ saddhammassatthāya dassāmī』』ti somanasso hutvā 『『dhammaṃ kathethā』』ti saddhammatthāya jīvitaṃ pariccajitvā ākāsato uppatitvā dhammaṃ kathethāti āha.

這是完整的中文直譯： 最後找不到法師，即使放棄自己的金座和白傘蓋也找不到法師，放棄王位榮耀捨棄自己說："即使做法師的奴僕我也要聽法。"如是也找不到法師，後悔說："沒有正法的王位於我何用？"把王位交給大臣們，成為尋求正法者，法愛好大王進入大森林。當法愛好大王為聽聞正法而進入時，帝釋天王的勝利宮連同尖頂震動，黃金石座變熱。帝釋天王思考："為何黃金石座變熱？"用自己的千眼觀察天人界，看見為尋法而進入森林的法愛好大王，思考："今天我應捨棄自己的形相變化為夜叉相，向他顯示無常，顯示生老病死遍及全身的過患，說法后應使他重返王位。"思考後帝釋天王化作夜叉形相在菩薩面前不遠處顯現自己。 看見他時法愛好大王這樣思考："這樣的夜叉會知道法嗎？"思考後站在不遠處說："我要問問看。"與夜叉交談說："尊者福天王，住在這密林中的天王，你是否知道法？"天神說："大王，我知道法。"[王]說："如果你知道法，請為我說法。"[天神]說："我將為你說法，你將給予法師什麼供養？"[王]說："如是你為我說法后可食我身上的肉。"[天神]說："大王，我飢餓時不能說法。"[王]說："如果你先吃肉，誰來聽法？"那夜叉又說："我不能說法。"王又說："你知道我得法和你得肉后為我說法。" 於是帝釋天王說："很好"后在不遠處化現一座高三由旬的大青山說："大王，如果你登上這山頂從空中躍下落入我口中，我會在你在空中時為你說法。如是你得法我得肉。"聽了他的話，法愛好大王[思考]："在無始輪迴中做人時具足非法，為非法的緣故殺生、不與取、邪淫、[做]屠豬者、屠羊者、捕鳥者、盜賊、侵犯他人妻子者，斬首者的血比四大海的水還多，爲了母親父親等可愛者哭泣的淚水比四大海的水還多。但我為法而舍此身體，這是大果報且可愛。"思考後說："善哉尊者，我如是做。"登上山後站在山頂說："我將與王位一起把我的活身體為正法而佈施。"歡喜后說："請說法"，為正法捨棄生命從空中躍下說："請說法。"

Atha sakko devarājā sakattabhāvena sabbālaṅkārehi paṭimaṇḍito ativiya sotuṃ somanasso ākāsato patantaṃ dibbaphassena parāmasanto urena paṭiggaṇhitvā devalokaṃ netvā paṇḍukambalasilāsane nisīdāpetvā mālāgandhādīhi pūjetvā dhammasoṇḍakamahārājassa dhammaṃ desento imaṃ gāthamāha.

『『Aniccā vata saṅkhārā, uppādavayadhammino;

Uppajjitvā nirujjhanti, tesaṃ vūpasamo sukho』』ti.

Evaṃ sakko dhammasoṇḍakamahārājassa dhammaṃ desetvā devalokasampattiṃ dassetvā devalokato ānetvā sakarajje patiṭṭhāpetvā appamādena ovaditvā devalokameva agamāsi evaṃ saddhammasavanassāpi dullabhabhāvo veditabbo. Evaṃ pariyattiantaradhānena paṭipatti paṭivedhāpi antaradhāyanti. Ettha ca tīṇi parinibbānāni veditabbāni katamāni tīṇi parinibbānāni. Kilesaparinibbānaṃ, khandhaparinibbānaṃ, dhātuparinibbānanti. Tattha kilesaparinibbānaṃ bodhimaṇḍeyeva hoti, bhagavā hi bodhimaṇḍeyeva vīriyapādehi sīlapathaviyaṃ patiṭṭhāya saddhāhatthena kammakkhayakaraṃ ñāṇapharasuṃ gahetvā sabbo lobhadosamohaviparītamanasikāraahirīkānottappakodhūpanāhamakkhapaḷāsa- issāmacchariyamāyāsāṭheyyathambhasārambhamānāti mānamadapamādataṇhā』vijjātividhākusalamūladuccaritasaṃkilesamalavisamasaññāvitakka papañcacatubbidhavipariyesaāsavaganthaoghayogā』gatiganthu』 pādānapañcacetokhilavinibandhanīvaraṇā』bhinandana chavivādamūlataṇhākāyasattānusaya aṭṭhamicchattanavataṇhāmūlakadasākusalakammapatha dvāsaṭṭhidiṭṭhigata aṭṭhasatataṇhāvicaritappa bheda sabbadarathapariḷāhakilesasatasahassāni, saṅkhepato vā pañca kilesaabhisaṅkhārakhandhamaccudevaputtamāre asesato hatā vihatā anabhāvaṃkatā tasmā sabbepi kilesā bodhimaṇḍeyeva nibbānaṃ nirodhaṃ gacchantīti kilesanibbānaṃ bodhimaṇḍeyeva hoti ettha ca bodhīti arahattamaggaññāṇaṃ adhippetaṃ tathā hi sabbesampi buddhapaccekabuddhaariyasāvakānaṃ arahattamaggakkhaṇeyeva sabbepi kilesā asesaṃ nirodhaṃ nibbānaṃ gacchanti tepi buddhā ugghaṭitaviññūvibhajjitaññūneyyavasena tividhā honti vuttañhetaṃ jātattakīsotattakīnidāne.

『『Ugghaṭitaññunāmako, vibhajjitaññuno duve;

Tatiyo neyyo nāmena, bodhisatto tidhā mato.

Ugghaṭitaññubodhisatto, paññādhikoti nāmaso;

Vibhajjitaññubodhisatto, vutto vīriyādhiko.

Mato neyyo saddhādhiko nāma, bodhisattā ime tayo;

Kappeca satasahasse, caturo ca asaṅkhyeyye.

Pūretvā bodhisambhāre, laddhabyākaraṇo pure;

Ugghaṭitaññubodhisatto, patto sambodhimuttamaṃ.

Aṭṭhame ca asaṅkhyeyye, kappe ca satasahasse;

Pūretvā bodhisambhāre, laddhabyākaraṇo pure.

Vipañcitaññubodhisatto, patto sambodhimuttamaṃ;

Neyyo tu bodhisatto ca, soḷase asaṅkhyeyye.

Kappe ca satasahasse, laddhabyākaraṇo pure;

Pūretvā bodhisambhāre, patto sambodhimuttama』』 nti.

這是完整的中文直譯： 於是帝釋天王以自身莊嚴具足一切裝飾，極其歡喜聽聞，以天觸撫摸從空中墜落者，用胸接住帶到天界，讓他坐在黃金石座上，以華鬘香等供養后，為法愛好大王說法說此偈： "諸行實無常，是生滅之法； 生已還滅去，寂滅乃為樂。" 如是帝釋為法愛好大王說法后，顯示天界勝利，從天界帶回安置於本國王位，以不放逸教誡后回到天界。如是應知聽聞正法也難得。如是因教法消失而行法證法也消失。這裡應知三種般涅槃。什麼是三種般涅槃？煩惱般涅槃、蘊般涅槃、界般涅槃。其中煩惱般涅槃就在菩提座處。因為世尊就在菩提座處，以精進足立於戒地上，以信手拿起能滅業的智慧斧，完全地殺滅、破壞、令不存在一切貪瞋癡、不正作意、無慚無愧、忿恨、覆藏、惱害、嫉妒、慳吝、欺詐、諂曲、傲慢、激進、慢、傲、放逸、愛、無明三種不善根、惡行、污垢、染污、不正想、尋、戲論、四種顛倒、漏、系、暴流、軛、惡趣、結、取、五心荒蔽、繫縛、蓋、歡喜、六諍根、愛身、七隨眠、八邪性、九愛根、十不善業道、六十二見、一百零八愛行等一切熱惱煩惱百千，或簡要說完全地殺滅、破壞、令不存在五種煩惱、行、蘊、死、天子魔。因此一切煩惱就在菩提座處趨向涅槃、滅盡，所以煩惱涅槃就在菩提座處。這裡所說菩提是指阿羅漢道智。因為一切佛、辟支佛、聖聲聞都是在阿羅漢道剎那一切煩惱無餘趨向滅盡涅槃。他們依利根者、詳解者、所化者成為三種，如在《生陀迦經》所說： "利根者為名，詳解者為二， 第三所化名，菩薩三種知。 利根菩薩者，慧勝以為名， 詳解菩薩者，說為精進勝。 知所化信勝，菩薩此三種， 十萬劫之中，四阿僧祇劫。 圓滿菩提資，先得記別已， 利根菩薩者，證得最上覺。 第八阿僧祇，十萬劫之中， 圓滿菩提資，先得記別已。 詳解菩薩者，證得最上覺， 所化菩薩者，十六阿僧祇。 十萬劫之中，先得記別已， 圓滿菩提資，證得最上覺。"

Suttanipātaapadānaṭṭhakathāsu pana 『『buddhānaṃ ānanda heṭṭhimaparicchedena cattāri asaṅkhyeyyāni kappasatasahassañca, majjhimaparicchedena aṭṭha asaṅkhyeyyāni kappasatasahassañca, uparimaparicchedena soḷasāsaṅkhyyeyyāni kappasatasahassañca. Eteca paññādhikasaddhādhikavīriyādhikavasena veditabbāti vuttaṃ tesu paññādhiko cattāri asaṅkhyeyyāni kappasatasahassañca, saddhādhiko aṭṭhaasaṅkheyyeyyāni kappasatasahassañca, vīriyādhiko soḷasaasaṅkhyeyyāni kappasatasahassañcāti veditabbaṃ. Tattha paññādhiko yonigativiññāṇaṭṭhitisattāvāsesu saṃsarantopi paññābahullavasena sampannajjhāsaya sambhavato khippaññeva tassa sambodhi. Saddhādhiko pana mandapaññattā assaddahitabbepi saddahati, tasmā tassa mandaññeva sambodhi. Vīriyādhiko pana ubhayamando assaddahitabbampi saddahati, akattabbampi karoti, rājā passenadīkosalo yathā so hi sabbaññubuddhe dharamāneyeva agamanīyampi paradāraṃ gantuṃ cittaṃ uppādetvā paraṃ jīvitā voropetuṃ āraddho nerayikānaṃ viravantānaṃ du-sa-na-soti saddampi sutvā ativimūḷho sabbaññubuddhaṃ ṭhapetvā micchādiṭṭhibrāhmaṇaṃ pucchitvā tassa vacanena sabbajanānaṃ yaññatthāya dukkhaṃ uppādesi ko panavādo anuppanne buddhe, tathā hi esa kassapabhagavato sāsanantaradhānena andhabhūte loke bārāṇasiyaṃ rājā hutvāpi nigrodharukkhadevatāya yaññatthāya ekasatarājāno mahesīhi saddhiṃ māretuṃ āraddho. Evaṃ vīriyādhiko ubhayamando, tasmā tassa sambodhi atimandoti evaṃ paññādhikasaddhādhikavīriyādhikavasena kālassāpi rassadīghabhāvo veditabboti. Pacchimanayoeva pasaṃsitabboti ayamettha amhākaṃ attanomati. Khandhaparinibbānaṃ pana kusinārāya upavattane mallānaṃ sālavane yamakasālānamantare vesākhapuṇṇamadivase paccūsasamaye ekūnavīsatiyā cuticittesu mettāpubbabhāgassa somanassañāṇasampayuttaasaṅkhārikakusalacittasadisena mahāvipākacittena abyākatena carimakaṃ katvā katthaci bhave paṭisandhiviññāṇassa anantarapaccayo hutvā kammataṇhākilesehi anupādāno sabbupadhipaṭinissaggo upādinnakakkhandhapariccāgo hotīti veditabbaṃ. Vitthāro pana dīghanikāye mahāvagge mahāparinibbānasuttavaṇṇanāyaṃ oloketabbo. Tattha videsaṃ gacchanto puriso sabbaṃ ñātijanaṃ āliṅgetvā sīse cumbitvā gacchati viya bhagavāpi nibbānapuraṃ pavisanto sabbepi catuvīsatikoṭisatasahassasamāpattiyo anavasesaṃ samāpajjitvā yāva saññāvedayitaṃ, tatopi vuṭṭhāya yāva nevasaññānāsaññāyatanaṃ samāpajjitvā vuṭṭhāya jhānaṅgāni paccavekkhitvā bhavaṅgacittena abyākatena dukkhasaccena parinibbāyi. Pāḷiyaṃ pana 『『catutthajjhānā vuṭṭhahitvā samanantarā bhagavā parinibbāyī』』ti vuttaṃ tattha dve samanantarā jhānasamanantarā, paccavekkhaṇasamanantarāti. Tattha jhānā vuṭṭhāya bhavaṅgaṃ otiṇṇassa tattheva parinibbānaṃ jhānasamanantaraṃ nāma. Jhānā vuṭṭhahitvā puna jhānaṅgāni paccavekkhitvā bhavaṅgaṃ otiṇṇassa tattheva parinibbānaṃ paccavekkhaṇasamanantaraṃ nāma. Bhagavā pana jhānasamanantarā apari nibbāyittā paccavekkhaṇasamanantarameva parinibbāyīti veditabbaṃ, tenevāha 『『bhagavā pana jhānaṃ samāpajjitvā jhānā vuṭṭhāya jhānaṅgāni paccavekkhitvā bhavaṅgacittena abyākatena dukkhasaccena parinibbāyī』』ti.

這是完整的中文直譯： 但在《經集》和《譬喻》註釋中說："阿難，諸佛以下限為四阿僧祇劫和十萬劫，以中限為八阿僧祇劫和十萬劫，以上限為十六阿僧祇劫和十萬劫。這些應依慧勝、信勝、精進勝而知。"在這些中應知慧勝者四阿僧祇劫和十萬劫，信勝者八阿僧祇劫和十萬劫，精進勝者十六阿僧祇劫和十萬劫。其中慧勝者即使輪迴于胎、趣、識住、有情居，因多慧而生起圓滿意樂，他很快證得菩提。但信勝者因慧少而對不應信者也信，因此他緩慢證得菩提。精進勝者則兩者都少，對不應信者也信，不應做的也做，如波斯匿王。他在正等正覺者住世時就起心去不應去的他人妻子，開始奪取他人生命，聽到地獄眾生喊"苦-剎-那"的聲音也極其愚癡，除了正等正覺者外詢問邪見婆羅門，依他的話為祭祀使一切人民生苦。在佛未出世時更何況？因為他在迦葉世尊教法消失而世間成盲時，做波羅奈國王也為尼拘律樹神的祭祀開始殺害一百個王和王后。如是精進勝者兩者都少，因此他極緩慢證得菩提。如是應依慧勝、信勝、精進勝而知時間的短長。應讚歎后一種說法，這裡是我們自己的意見。 但應知蘊般涅槃是在拘尸那羅城(今印度北方邦)郊外末羅族的沙羅樹林中兩棵沙羅樹之間，在衛塞月滿月日破曉時，以十九心中慈前分喜俱無行善心相似的大異熟心無記作為最後，成為某一有中結生識的無間緣，無取于業愛煩惱，舍離一切依，捨棄所取蘊。詳細則應在《長部》《大品》《大般涅槃經》註釋中看。在那裡如人去異國時擁抱親吻一切親族而去，世尊也如是進入涅槃城時，完全進入二十四億百千等至直到想受滅，從那裡出定后直到進入非想非非想處定出定，觀察禪支后以有分心無記苦諦般涅槃。但經中說："從第四禪出定後世尊立即般涅槃。"在那裡有兩種立即：禪立即和觀察立即。其中從禪出定進入有分即在那裡般涅槃稱為禪立即。從禪出定后又觀察禪支進入有分即在那裡般涅槃稱為觀察立即。但應知世尊不是禪立即般涅槃而是觀察立即般涅槃，因此說："但世尊進入禪定后從禪出定觀察禪支后以有分心無記苦諦般涅槃。"

Ettha bhagavato parinibbānacittassa kiṃ ārammaṇaṃ kammaṃ vā hoti, udāhu kammanimittagatinimittāni, atha nibbānanti apare evaṃ vadanti.

Nāhu assāsapassāsā, ṭhitacittassa tādino;

Anejo santi』mārabbha, yaṃkāla』makarī muni.

Asallīnena cittena, vedanaṃ ajjhavāsayi;

Pajjotasse』va nibbānaṃ, vimokkho cetaso ahū』ti.

Imissāgāthāya 『『yaṃ yo muni anejo santi nibbānaṃ ārabbha kālaṃ akarī』』ti yojetvā bhagavato parinibbānacittassa nibbānārammaṇanti tamayuttaṃ, paṭisandhibhavaṅgacutīnaṃ nibbānārammaṇassa anārahattā 『『nibbānaṃ gotrabhussa vodānassa maggassa ārammaṇapaccayenapaccayo, nibbānaṃ phalassa āvajjanāyā』』ti paṭṭhānapāḷiyā javanaāvajjanānameva adhippetattā tasmā ettha 『『yaṃ yo muni phalasamāpattiyā anejo anejasaṅkhāto taṇhārahito santiṃ nibbānaṃ ārabbha ārammaṇaṃ katvā kālaṃ asītivassaparimāṇaṃ akari atikkamī』』ti yojanā kātabbā. Keci pana evaṃ vadanti… 『『katthaci pana anuppajjamānassa khīṇāsavassa yathopaṭṭhitaṃ nāmarūpadhammādikameva cutipariyosānānaṃ gocarabhāvaṃ gacchati, na kamma-kammanimittādayo』』ti vuttattā kammanittagatinimittāni arahato cuticittassa ārammaṇabhāvaṃ na gacchantīti tampi ayuttameva ayañhetthattho katthaci pana bhave anuppajjamānassa khīṇāsavassa arahato yathā yathā yena yena pakārena upaṭṭhitaṃ nāmarūpadhammādikameva cutipariyosānaṃ āvajjanajavanacittānaṃ gocarabhāvaṃ gacchati, puna bhavābhinibbattiyā abhāvato. Kiṃ kāraṇaṃ bhūtāni kammakammanimittagatinimittāni gocarabhāvaṃ na gacchantīti. Cuticittassa pana paṭisandhicittena gahitaṃ atītārammaṇameva gocarabhāvaṃ gacchati. 『『Nāmarūpādikamevā ti ettha nāma』』nti cittacetasikanibbānaṃ rūpanti aṭṭhārasavidhaṃ rūpaṃ saṅgaṇhāti. Nāmañca rūpañca nāmarūpā. Nāmarūpā ca te dhammā ceti tathā. Te ādi yesaṃ teti nāmarūpadhammādi tameva nāmarūpadhammādikaṃ. Ādisaddena cha paññattiyo saṅgaṇhāti, tena nibbānampi arahato maraṇāsannakāle kriyajavanassapi ārammaṇabhāvo bhaveyyāti amhākaṃ khanti vīmaṃsitvā pana gahetabbaṃ. Bhagavato nibbānacittassa pana tusitapurato cavitvā sirīmahāmāyāya kucchimhi vasitapaṭisandhicittena gahitārammaṇameva ārammaṇaṃ hotīti daṭṭhabbaṃ tañca kho gatinimittameva, na kammakammanimittāni. Yuttitopi āgamatopi gatinimittameva yujjati tathā hi tusitapureyeva setaketudevaputto hutvā dibbagaṇanāya cattāri sahassāni, manussagaṇanāya sattapaññāsavassakoṭi,saṭṭhivassasatasahassāni ṭhatvā pariyosāne pañca pubbanimittāni disvā suddhāvāse arahantabrahmunā dasahi cakkavāḷasahassehi āgamma devatāvisesehi ca.

『『Kālo deva mahāvīra, uppajja mātukucchayaṃ;

Sadevakaṃ tārayanto, bujjhassu amataṃ pada』』nti.

這是完整的中文直譯： 這裡世尊般涅槃心以什麼為所緣?是業,還是業相、趣相,抑或涅槃?其他人這樣說: "如是住心者,無有出入息, 無動依寂靜,牟尼作其時。 以不退縮心,忍受諸感受, 如燈般涅槃,心解脫生起。" 在這偈頌中把"牟尼無動依止寂靜涅槃作其時"連線起來[說]世尊般涅槃心以涅槃為所緣是不適當的,因為結生、有分、死[心]不適合以涅槃為所緣,因為在《發趣論》經文中"涅槃以所緣緣為緣于種姓、清凈、道,涅槃[為緣]于果、轉向"只是說速行和轉向[以涅槃為所緣],因此這裡應這樣連線:"牟尼以果定無動即稱無動離愛,以寂靜涅槃為所緣作[度過]八十歲時間。"但有些人這樣說:"因為說'對不在任何處生起的漏盡者,如所現起的名色法等成為直至死亡的行境,不是業、業相等'所以業相、趣相不成為阿羅漢死心的所緣。"這也不適當,因為這裡的意思是對不在任何有中生起的漏盡阿羅漢,如何如何以何種方式現起的名色法等成為直至死亡轉向速行心的行境,因為沒有再生起有。什麼原因?已生的業、業相、趣相不成為行境。但死心以結生心所取的過去所緣成為行境。這裡"只是名色等"中的"名"包括心、心所、涅槃,"色"是十八種色。名與色為名色。名色與那些法亦如是。以它們為首的為名色法等,即名色法等。以"等"字包括六種施設,因此涅槃也可能成為阿羅漢臨終時唯作速行的所緣,這是我們的見解應考察後接受。 但應見世尊的涅槃心以從兜率天降下住在凈飯大王妃胎中的結生心所取的所緣為所緣,那確實是趣相,不是業或業相。從理和教都是趣相適合。因為在兜率天中作白幢天子住了天算四千年、人算五十七億六千萬年后,最後見五前相,凈居阿羅漢梵天從十千世界來臨,殊勝諸天[說]: "大雄天尊時已至,請生入母胎中來, 度脫天人世間眾,證悟甘露之道果。"

Yāciyamāno 『『kālaṃ dīpañca desañca, kulaṃ mātarameva cā』』ti vuttāni pañca mahāvilokanāni viloketvā tusitapurato cavitvā āsāḷhīpuṇṇamāyaṃ uttarāsāḷhanakkhatteneva saddhiṃ ekūnavīsatiyā paṭisandhicittesu mettāpubbabhāgamassa somanassañāṇasampayuttaasaṅkhārikakusalacittassa sadisena mahāvipākacittena paṭisandhiṃ aggahesi. Tadārammaṇāsannavīthito pubbabhāge ālokitāni kāladīpadesakulamātaravasena imāni pañca paṭisandhicittassa gatinimittārammaṇabhāvena gocarabhāvaṃ gacchantīti amhākaṃ khanti tanninnatappoṇatappabbhāravasena bāhullappavattito teneva abhidhammatthasaṅgahādīsu abhidhammattha vibhāvaniyaṃ 『『maraṇakāle yathārahaṃ abhimukhībhūtaṃ bhavantare paṭisandhijanakaṃ kammaṃ vā taṃ kammakaraṇakāle rūpādikamupaladdhapubbamupakaraṇabhūtañca kammanimittaṃ vā anantaramuppajjamānabhave upalabhitabbaṃ upabhogabhūtaṃ gatinimittaṃ vā kammabalena channaṃ dvārānamaññatarasmiṃ paccupaṭṭhāsi, tato paraṃ tameva tathopaṭṭhitamālambaṇaṃ ārabbha vipaccamānakakammānurūpaṃ parisuddhaṃ vā, upakkiliṭṭhaṃ vā upapajjitabbabhavānurūpaṃ tatthoṇataṃva cittasantānamabhiṇhaṃ pavattati bāhullena. Tameva vā pana janakabhūtaṃ kammaṃ abhinavakaraṇavasena dvārappattaṃ hoti. Paccāsannamaraṇassa pana tassa vīthicittāvasāne bhavaṅgakkhayevā cavanavasena paccuppannabhavapariyosānabhūtaṃ cuticittaṃ uppajjitvā nirujjhati. Tasmiṃ niruddhāvasāne tassānantarameva tathā gahitamālambaṇamārabbha savatthukamavatthukameva vā yathārahaṃ avijjānusayaparikkhittena taṇhānusayamūlakena saṅkhārena janiyamānaṃ sampayuttehi pariggayhamānaṃ sahajātānamadhiṭṭhānabhāvena pubbaṅgamabhūtaṃ bhavantarapaṭisandhānavasena paṭisandhisaṅkhātaṃ mānasamuppajjamānameva patiṭṭhāti bhavantare』』ti vuttaṃ. Tattha 『『tatthoṇataṃva cittasantānamabhiṇhaṃ pavattati bāhullenā』』ti iminā kammabalena upaṭṭhitaṃ gatinimittaṃ maraṇāsannavīthito pubbe ekāhadvīhādivasena sattāhampi, sattāhato uttaripi uppajjate vāti dasseti tathā hi parisuddhaṃ vā upakkiliṭṭhaṃ vā vipaccamānakakammānurūpaṃ gatinimittaṃ cirakālampi tiṭṭhati, ariyagālatissacoraghātakādayo viya tathā hi ariyagālatisso nāma upāsako sīhaḷadīpe attano bhariyāya sumanāya saddhiṃ yāvajīvaṃ dānādi puññakammāni katvā āyūhapariyosāne ariyagālatissassa maraṇamañce nipannassa chadevalokato rathaṃ ānetvā attano attano devalokaṃ vaṇṇesuṃ. Upāsako devatānaṃ kathaṃ sutvā tusitapurato āhaṭarathaṃ ṭhapetvā avasesarathe 『『gahetvā gacchathā』』ti āha. Sumanā pana attano sāmikassa vacanaṃ sutvā 『『kiṃ tissa maraṇāsanne vilāpaṃ akāsī』』ti āha. Tisso attano bhariyāya kathaṃ sutvā āha… 『『ahaṃ vilāpaṃ na karomi, devalokato devatā cha rathe ānesuṃ tāhi devatāhi saddhaṃ kathemī』』ti. Taṃ napassāmi kuhi』』nti vutte pupphadāmaṃ āharāpetvā ākāse khipāpesi. Sā taṃ pupphadāmaṃ rathasīse olambamānaṃ disvā gabbhaṃ pavisitvā sayane sayitvā nāsikavātaṃ sannirujjhitvā cavitvā pāturahosi. Sā attano sāmikassa sāsanaṃ pesesi… 『『ahaṃ pana paṭhamaṃ āgatomhi, tvaṃ kasmā cirāyasī』』ti. Ubhopi rathe ṭhatvā sabbe olokentānaṃyeva tusitapuraṃ agamaṃsu.

這是完整的中文直譯： 被請求時觀察"時、洲、處、族、母親"所說的五大觀察后，從兜率天降下，在阿沙荼月滿月與北阿沙荼星宿同時，以十九結生心中慈前分喜俱無行善心相似的大異熟心取結生。那時在接近所緣之路之前觀察的時、洲、處、族、母親這五個作為結生心趣相所緣成為行境，這是我們的見解，依傾向、趨向、傾注的多分轉起。因此在《攝阿毗達摩義》等中《阿毗達摩義顯明》說："在死時如其所應現前的是在另一有中能生結生的業，或在造業時所經驗的作為工具的色等業相，或在即將生起的有中將經驗的作為受用的趣相，依業力在六門之一現起。此後即以如是現起的所緣為緣，隨順成熟之業，或清凈或染污，隨順將生之有傾向於彼處的心相續多分數數轉起。或者那生起的業以新造的方式到達諸門。對臨近死者在路心終了時或有分盡時以死的方式生起現有終了的死心后滅去。在它滅盡時緊接著以如是所取的所緣為緣，或有依處或無依處如其所應為無明隨眠所圍繞以愛隨眠為根的行所生，為相應[法]所攝受，作為俱生[法]的所依為前導，以連結後有的方式稱為結生的意[識]生起而住立於後有。" 在那裡以"傾向於彼處的心相續多分數數轉起"這句顯示依業力現起的趣相在臨終之路之前一日二日乃至七日，或超過七日也生起。如是清凈或染污隨順成熟之業的趣相也長時住立，如阿利伽拉帝須、殺賊等。因為名阿利伽拉帝須的優婆塞在獅子洲(今斯里蘭卡)與自己的妻子蘇摩那終生行佈施等福業，在壽命終了時阿利伽拉帝須臥在臨終床上，從六慾天帶來車乘各自讚嘆自己的天界。優婆塞聽了天神的話除了從兜率天帶來的車乘外對其餘車乘說："拿去吧。"但蘇摩那聽了自己丈夫的話說："帝須為何在臨終時胡言？"帝須聽了自己妻子的話說："我沒有胡言，從天界天神帶來六輛車，我與那些天神說話。"當說"我看不見在哪裡"時，讓拿來花鬘拋向空中。她看見那花鬘掛在車頭上，進入內室躺在床上呼吸止息死去出現[在天界]。她給自己丈夫傳話："我先來了，你為何遲延？"兩人站在車上在眾人觀看時去了兜率天。

Imasmiñhi vatthusmiṃ sāmikassa upaṭṭhitagatinimittaṃ bhariyāya pākaṭaṃ hutvā puretaratusitapure nibbattitvā sāmikassa sāsanaṃ pesesi tena ariyagālatissassa cirakālaṃ gatinimittaṃ upaṭṭhātīti veditabbaṃ. Manussaloke hi cirakālaṃ tusitapure muhuttaṃva hoti. Evaṃ parisuddhaṃ vipaccamānakakammānurūpaṃ gatinimittaṃ cirakālaṃ pavattati iminā nayena duṭṭhagāmaṇiabhayadhammikaupsakādīnampi vatthu vitthāretabbaṃ. Coraghātakassa pana mahāniraye vipaccamānakakammānurūpaṃ nerayaggijālādikaṃ sattāhaṃ upaṭṭhāti. Sāvatthinagare kira pañcasatā corā bahinagare corakammaṃ karonti. Athekadivasaṃ janapadapuriso tesaṃ abbhantaro hutvā corakammaṃ akāsi, tadā te sabbepi rājapurisā aggahesuṃ. Rājā te disvā 『『tumhākaṃ antare ime sabbe māretuṃ samatthassa jīvitaṃ dammī』』ti āha. Pañcasatā corā aññamaññaṃ sambandhā aññamaññaṃ sahāyakāti aññamaññaṃ māretuṃ na icchiṃsu, janapadamanusso pana 『『ahaṃ māremī』』ti vatvā sabbe māresi. Rājā tassa tussitvā coraghātakakammaṃ adāsi. So pañcavīsativassāni coraghātakakammaṃ ākāsi. Rājā tassa mahallakoti vatvā aññassa coraghātaka kammaṃ dāpesi. So coraghātakakammā apanīto aññatarassa santike nāsikavātaṃ uggaṇhitvā hatthapādakaṇṇanāsādīhi chinditabbānaṃ ūrūthanakaṭṭhānaṃ bhindantamāretabbayuttānaṃ nāsikavātaṃ vissajjetvā māretabbaṃ mantaṃ labhi. So rājānaṃ ārocetvā nāsikavātena coraghātakakammaṃ karontasseva tiṃsa vassāni atikkami. So pacchā mahallako hutvā maraṇamañce nipajji 『『sattadivasena kālaṃ karissatī』』ti. Maraṇakāle mahantaṃ vedanaṃ ahosi. So mahāniraye nibbatto viya mahāsaddaṃ katvā dukkhito hoti. Tassa saddena bhītā manussā ubhatopasse gehaṃ chaḍḍetvā palāyiṃsu. Tassa maraṇadivase sāriputtatthero dibbacakkhunā lokaṃ olokento etassa kālaṃ katvā mahāniraye nibbattamānaṃ disvā tassa anukampaṃ paṭicca gehadvāre pākaṭo ahosi. So kujjhitvā nāsikavātaṃ vissajjesi. Yāva tatiyaṃ vissajjamānopi vissajjāpetuṃ asakkonto theraṃ atirekena virocamānaṃ disvā cittaṃ pasādetvā pāyāsaṃ therassa dāpesi. Thero maṅgalaṃ vaḍḍhetvā agamāsi. Coraghātako therassa dinnadānaṃ anussaritvā cavitvā sagge nibbatti, nirayajālādayo antaradhāyanti. So anāgatepi paccekabuddho bhavissati. Evaṃ upakkiliṭṭhaṃ vā vipaccamāna kakammānurūpaṃ gatinimittampi sattāhaparamaṃ upaṭṭhāti. Atthikehi pana sahassavatthu sagāthāvaggesu oloketabbo. Bhagavato pana parisuddhaṃ mettāpubbabhāgassa somanassa ñāṇasampayuttakusalassa kammassa vegena kāladīpadesakulamātaravasena imāni pañcagatinimittāni cirakālaṃ hutvā upaṭṭhahanti. Cirakālanti manussaloke sattāhamattaṃ, tusitapuremuhuttameva, tathāpi manussaloke sattāhamatte kāle devatānaṃ pañcapubbanimittāni paññāyanti tañca kho puññavantānaṃyeva paññāyanti, na sabbesaṃ manussaloke puññavantānaṃ rājarājamahāmattādīnaṃ viya taṃ disvā mahesakkhā devatā jānanti, na appesakkhā, manussaloke nemittakā brāhmaṇapaṇḍitādayoviya. Mahesakkhā devatā taṃ pubbanimittaṃ disvā nandavanaṃ netvā 『『kālo devā』』ti ādīhi yācanti.

這是完整的中文直譯： 在這個故事中丈夫的趣相現起對妻子顯現,她先生在兜率天后給丈夫傳信,由此應知阿利伽拉帝須的趣相長時現起。因為在人世間長時在兜率天只是片刻。如是清凈隨順成熟之業的趣相長時轉起,依此方式也應詳述杜達伽馬尼阿巴雅、法行優婆塞等的故事。 但殺賊者隨順在大地獄成熟之業的地獄火焰等趣相現起七日。據說在舍衛城(今印度北方邦)有五百盜賊在城外行盜。一天一個鄉下人加入他們行盜,那時王臣抓住了他們所有人。國王見他們說:"在你們中能殺這些人的我給生命。"五百盜賊因互相有親屬關係互為朋友而不願互相殺害,但鄉下人說:"我來殺"后殺了所有人。國王歡喜給他殺賊的工作。他做殺賊工作二十五年。國王說他老了后把殺賊工作給了另一人。他從殺賊工作退下後從某人那裡學習呼吸[法],對應砍斷手腳耳鼻等,應打碎大腿胸部處,應殺者放氣后殺的咒語。他告訴國王后以呼吸法做殺賊工作又過了三十年。他後來年老躺在臨終床上,"七日後將死"。臨終時有大痛苦。他好像生在大地獄般大聲叫喊痛苦。人們因他的聲音恐懼兩旁的房子都捨棄逃走。在他死亡那天舍利弗長老以天眼觀察世間,看見他死後將生在大地獄,因憐憫他在房門前顯現。他生氣放出呼吸。直到第三次放出也不能放出,看見長老極其光明后凈信心生,讓人佈施乳粥給長老。長老祝福后離去。殺賊者憶念佈施給長老[的功德]后死生在天界,地獄火焰等消失。他在未來也將成為辟支佛。如是染污隨順成熟之業的趣相也最多現起七日。有興趣者應在《有偈品》的千則故事中看。 但世尊以清凈慈前分喜俱智相應善業的力量,依時、洲、處、族、母親這五種趣相長時現起。長時在人世間約七日,在兜率天只是片刻,雖然如此在人世間七日時天神的五前相顯現,而且只對有福德者顯現,不是對一切人,如在人世間對有福德的王臣大臣等,見到它大威力天神知道,小威力的不知道,如人世間的占相婆羅門學者等。大威力天神見那前相后帶到歡喜園請求說:"天尊時[已至]"等。

Mahāsakko tattheva nandavanuyyāne kāladīpadesakulamātaravasena pañca viloketvā cavitvā tamārammaṇaṃ katvā mahāmāyāya kucchimhi paṭisandhiṃ aggahesīti sanniṭṭhānamavagantabbaṃ.

Tattha kālanti manussaloke ekūnatiṃsatime vasse vesākhapuṇṇamadivase buddho bhavissāmīti kālaṃ olokesi. Dīpanti jambudīpeyeva bhavissāmi, na aññadīpesūti dīpaṃ olokesi. Desanti majjhimadeseyeva, tañca kho mahābodhimaṇḍeyeva, na aññadeseti desaṃ olokesi. Kulanti dve kulāni khattiyakulabrāhmaṇakulavasena. Tattha yasmiṃ kāle khattiyakulaṃ loke seṭṭhabhāvena 『『ayameva loke aggo』』ti sammannati, tadā khattiyakuleyeva buddhā uppajjanti. Yasmiṃ pana kāle brāhmaṇakulaṃ ayameva loke aggoti, tadā brāhmaṇakuleyeva buddhā uppajjanti. Idāni pana khattiyakulameva aggoti sammannanti. Khattiyakulepi sakyarājānova loke uttamā, asambhinnakhattiyakulattā tasmā sakyarājakuleyeva bhavissāmīti kulaṃ olokesi. Mātaranti mama mātaraṃ dasa māsāni satta ca divasāni ṭhassati, etthantare mama mātuyā arogo bhavissatīti mātarampi olokesi. Bodhisattamātā pana pacchimavaye ṭhitā. Evaṃ yuttitopi āgamatopi bhagavato nibbānacittassa paṭasandhicittena gahitanimittameva ārammaṇaṃ hotīti veditabbaṃ.

Sabbaññujinanibbāna, cittassa gocaraṃ subhaṃ;

Viññeyyaṃ gatinimittaṃ, ganthehi avirodhato.

Dhātuparinibbānampi bodhimaṇḍeyeva bhavissati vuttañhetaṃ uparipaṇṇāsake 『『dhātuparinibbānaṃ anāgate bhavissati sāsanassa hi osakkanakāle imasmiṃ tambapaṇṇidīpe dhātuyo sannipatitvā mahācetiyato nāgadīpe rājāyatanacetiyaṃ, tato mahābodhipallaṅkaṃ gamissanti. Nāgabhavanatopi devalokatopi dhātuyo mahābodhipallaṅkameva gamissanti sāsapamattāpi dhātuyo antarā na nassissanti, sabbā dhātuyo mahābodhipallaṅke rāsibhūtā suvaṇṇakkhandhā viya ekagghanā hutvā chabbaṇṇarasmiyo vissajjissanti, tā dasasahassalokadhātuṃ pharissanti. Tato dasasahassacakkavāḷesu devatā sannipatitvā ''ajja satthā parinibbāyati ajja sāsanaṃ osakkati pacchimadassanaṃ idaṃ amhāka』』nti dasabalassa parinibbutadivasato mahantataraṃ kāruññaṃ karissanti ṭhapetvā anāgāmikhīṇāsave avasesā sakattabhāvena sandhāretuṃ nāsakkhiṃsu, dhātusarīrato tejodhātu uṭṭhahitvā yāva brahmalokā uggacchissati. Sāsapamattāyapi dhātuyā sati ekajālā bhavissati dhātūsu pariyādānaṃ gatāsu pacchijjissati. Evaṃ mahantaṃ ānubhāvaṃ dassetvā dhātūsu antarahitāsu sāsanaṃ antarahitaṃ nāma hoti. Yāva evaṃ na antaradhāyati, tāva anantaradhānameva sāsanaṃ. Parinibbānakālato paṭṭhāya yāva sāsapamattā dhātu tiṭṭhati, tāva buddhakālato pacchāti na veditabbaṃ dhātūsu hi ṭhitāsu buddhā ṭhitā va honti, tasmā etthantare aññassa buddhassa uppatti nivāritāva hoti. Teneva vadāma.

Parinibbānakālato, pacchā dharanti dhātuyo;

Anibbutova sambuddho, aññabuddhassa vāritā.

Jīvamānepi sambuddhe, nibbute vā tathāgate;

Yo karoti samaṃ pūjaṃ, phalaṃ tāsa samaṃ siyā』ti.

Iti sāgarabuddhittheravicarite sīmavisodhane dhammavaṇṇanāya

Nibbānakaṇḍo tatiyo paricchedo.

這是完整的中文直譯： 應知結論：大帝釋就在那歡喜園觀察時、洲、處、族、母親五種后降下，以那為所緣在大摩耶胎中取結生。 其中"時"是觀察在人世間二十九歲衛塞月滿月日我將成佛的時間。"洲"是觀察我將在閻浮提（印度次大陸）而不在其他洲。"處"是觀察在中國（印度中部）而且是在大菩提座處，不在其他處。"族"是依剎帝利族和婆羅門族兩族。其中當剎帝利族被世間認為最勝"此為世間最上"時，諸佛生於剎帝利族。但當婆羅門族[被認為]"此為世間最上"時，諸佛生於婆羅門族。現在剎帝利族被認為最上。在剎帝利族中釋迦王族因純凈剎帝利族而為世間最上，因此觀察我將生於釋迦王族。"母親"則觀察我的母親將活十月零七日，在此期間我的母親將無病。但菩薩之母在後期壽命。如是應知從理和教世尊的涅槃心以結生心所取的相為所緣。 一切知勝者涅槃，心之行境善， 應知是趣相，不違諸論集。 界般涅槃也將在菩提座處。因為這在上分五十經中說："界般涅槃將在未來。因為在教法衰退時，在這銅色洲（今斯里蘭卡）諸舍利聚集后從大塔去龍洲王園塔，從那裡去大菩提座。從龍界和天界的舍利也將去大菩提座。即使芥子般大的舍利也不會中途消失，一切舍利在大菩提座堆集如金塊般成為一體后將放出六色光明，它們將遍滿十千世界。然後十千世界的天神聚集說：'今日導師般涅槃，今日教法衰退，這是我們最後見[舍利]'，將比十力般涅槃之日生更大悲，除了不還和漏盡者其餘不能以自身忍受。從舍利身火界升起將直達梵界。只要有芥子般大的舍利就將成為一團火焰，當舍利盡滅時將斷絕。如是顯示大威力后，當舍利消失時稱為教法消失。只要如是不消失，就是教法不消失。從般涅槃時起直到芥子般大的舍利住立，不應視為在佛時之後，因為當舍利住立時諸佛也是住立，因此在此期間其他佛的生起是被遮止的。因此我們說： 般涅槃時後，諸舍利住持， 正覺未滅度，他佛被遮止。 正覺在世時，如來涅槃后， 若作同等供，其果應相等。" 如是在海慧長老所造清凈結界法注中 涅槃品第三品完。

1. Samasīsikaṇḍo

Idāni saṅgho ca dullabho loketi padassa vaṇṇanākkamo sampatto. Tattha saṅghoti paramatthasammutivasena duvidho hoti. Tesu paramatthasaṅgho cattāri purisayugāni, aṭṭhapurisapuggalā, cattālīsampi puggalā, aṭṭhasatampi purisapuggalāti catubbidho hoti. Tattha saṅkhepavasena sotāpattimaggaṭṭho phalaṭṭhoti ekaṃ yugaṃ, sakadāmimaggaṭṭho phalaṭṭhoti ekaṃ, anāgāmimaggaṭṭho phalaṭṭhoti ekaṃ, arahattamaggaṭṭho phalaṭṭhoti ekanti cattāri purisayugāni honti. Cattāro maggaṭṭhā cattāro phalaṭṭhāti aṭṭhapurisapuggalā honti. Cattālīsampi puggalāti sotāpattimaggaṭṭho paṭhamajhānikādivasena pañca, tathā sakadāgāmianāgāmiarahattamaggaṭṭhāpi pañca pañcāti vīsati maggaṭṭhapuggalā, tathā phalaṭṭhāpi sotapattiphalaṭṭhādivasena pañca pañcāti vīsati phalaṭṭhāti cattālīsapuggalā honti. Ettha ca maggassa ekacittakkhaṇikattā kathaṃ vīsatimaggaṭṭhā puggalā bhaveyyunti.

這是完整的中文直譯： 4. 等終品 現在來到"僧伽也在世間難得"這句的註釋次序。其中"僧伽"依勝義和世俗有兩種。在這些中勝義僧伽有四雙士夫、八輩士夫、四十種人、一百零八輩士夫等四種。其中簡要來說,預流道住和果住為一雙,一來道住和果住為一雙,不還道住和果住為一雙,阿羅漢道住和果住為一雙,如是成為四雙士夫。四道住和四果住成為八輩士夫。四十種人是:預流道住依初禪等為五種,同樣一來、不還、阿羅漢道住也各五種,如是二十道住補特伽羅;同樣果住也依預流果住等各五種,如是二十果住,成為四十補特伽羅。在這裡因為道是一心剎那,如何能有二十道住補特伽羅呢?

Vuccatepādakajjhānasammasitajjhānapuggalajjhāsayesupi hi aññataravasena taṃ taṃ jhānasadisavitakkādiaṅgapātubhāvena cattāropi maggaṭṭhā paṭhamajjhānikādivohāraṃ labhantā paccekaṃ pañcapañcadhā vibhajiyanti, tasmā vīsati maggaṭṭhā honti. Tattha paṭhamajjhānādīsu yaṃ yaṃ jhānaṃ samāpajjitvā tato vuṭṭhāya saṅkhāre sammasantassa vuṭṭhānagāminīvipassanā pavattā, taṃ pādakajjhānaṃ vuṭṭhānagāminivipassanāya padaṭṭhānabhāvato. Yaṃ yaṃ jhānaṃ sammasantassa sā pavattā, taṃ sammasitajjhānaṃ. 『『Aho vata me paṭhamajjhānasadiso maggo pañcaṅgiko, dutiyajjhānādīsu vā aññatarasadiso caturaṅgikādibhedo maggo bhaveyyā』』ti evaṃ yogāvacarassa uppannajjhāsayo puggalajjhāsayo nāma. Tattha yena paṭhamajjhānādīsu aññataraṃ jhānaṃ samāpajjitvā tato vuṭṭhāya pakiṇṇakasaṅkhāre sammasitvā maggo uppādito hoti, tassa so maggo paṭhamajjhānādi taṃ taṃ pādakajjhānasadiso hoti. Sace pana vipassanāpādakaṃ kiñcijhānaṃ natthi, kevalaṃ paṭhamajjhānādīsu aññataraṃ jhānaṃ sammasitvā maggo uppādito hoti, tassa so sammasitajjhānasadiso hoti. Yadā panayaṃ kiñci jhānaṃ samāpajjitvā tato aññaṃ sammasitvā maggo uppādito hoti, tadā puggalajjhāsayavasena dvīsu aññatarasadiso hoti. Evaṃ samathayānikassa puthujjanassa ariyānaṃ vā pādakajjhānasammasitajjhānapuggalajjhāsayavasena paṭhamajjhānādīnaṃ aññatarajhānasadisassa maggaṅgikassa pavattanato puggalabhedavasena vīsati maggaṭṭhā puggalā honti, tathā phalaṭṭhāpi vīsatīti cattālīsaariyapuggalā honti. Aparampi sace pana puggalassa tathā vidho ajjhāsayo natthi, anulomavasena heṭṭhimaheṭṭhimajhānato vuṭṭhāya uparūparijhānadhamme sammasitvā uppāditamaggo pādakajjhānamanapekkhitvā sammasitajjhānasadiso hoti. Paṭilomavasena uparūparijhānato vuṭṭhāya heṭṭhimaheṭṭhimajhānadhamme sammasitvā uppāditamaggo sammasitajjhānamanapekkhitvā pādakajjhānasadiso hoti, heṭṭhimaheṭṭhimajhānato hi uparūparijhānaṃ balavataranti, aṭṭhasatampi purisapuggalāti tattha ekabījī, kolaṃkolo, sattakkhattuparamoti tayo sotāpannā. Kāmarūpārūpabhavesu adhigataphalā tayo sakadāgāminoti te sabbepi dukkhapaṭipadā dandhābhiññaṃ, dukkhapaṭipadā khippābhiññaṃ, sukhāpaṭipadā dandhābhiññaṃ, sukhāpaṭipadā khippābhiññanti catunnaṃ paṭipadānaṃ vasena catuvīsati, antarāparinibbāyī, upahaccapari nibbāyī, sasaṅkhāraparinibbāyī, asaṅkhāraparinibbāyī, uddhaṃsoto akaniṭṭhagāmīti avihāsu pañca anāmigāno, tathā atappāsudassāsudassīsupi pañca. Akaniṭṭhesu pana uddhaṃsotavajjā antarāparinibbāyī, upahaccaparinibbāyī, sasaṅkhāraparinibbāyī, asaṅkhāraparibbāyīti cattāroti catuvīsati anāgāmino. Sukkhavipassako, samathayānikoti dve arahanto, cattāro maggaṭṭhāti catupaññāsa te sabbepi saddhādhurapaññādhurānaṃvasena dveguṇe hutvā aṭṭhasataṃ ariyapuggalā honti. Te sabbepi 『『aṭṭhasataṃ vā』』ti vitthāravasena uddiṭṭhā ariyapuggalā te saṅkhepato yugavasena sotāpatti maggaṭṭho phalaṭṭhoti ekaṃ yugantyādinā cattārova honti.

這是完整的中文直譯： 因為依據基礎禪、所觀禪、人意樂中的任何一種,由於與各種禪相似的尋等支分顯現,四種道住各得初禪等名稱而各分為五種,因此成為二十道住。其中從初禪等任何禪出定后觀察諸行而生出離觀,那是基礎禪,因為它是出離觀的足處。觀察任何禪而[出離觀]生起,那是所觀禪。"啊!愿我有如初禪的五支道,或如第二禪等的四支等道"如是瑜伽行者生起的意樂稱為人意樂。其中若人入初禪等任何禪后出定觀察雜相行而生起道,對他那道與初禪等各基礎禪相似。但若無任何觀的基礎禪,只是觀察初禪等任何禪而生起道,對他那[道]與所觀禪相似。但當入某禪后觀察其他[禪]而生起道時,則依人意樂與兩者之一相似。如是因為對止行的凡夫或聖者依基礎禪、所觀禪、人意樂而行與初禪等任何禪相似的道支,依人的差別成為二十道住補特伽羅,同樣果住也二十,如是成為四十聖補特伽羅。 又若補特伽羅無如是意樂,依順序從下下禪出定觀察上上禪法而生起的道不顧基礎禪而與所觀禪相似。依逆序從上上禪出定觀察下下禪法而生起的道不顧所觀禪而與基礎禪相似,因為從下下禪[觀]上上禪較強。一百零八輩士夫者:其中一種子、家家、七返有三種預流。在欲、色、無色有中證得果的三種一來,這些一切依苦遲通、苦速通、樂遲通、樂速通四種行道成為二十四。中般涅槃、臨終般涅槃、有行般涅槃、無行般涅槃、上流至色究竟在無煩天的五種不還,同樣在無熱、善現、善見也五種。但在色究竟天除上流的中般涅槃、臨終般涅槃、有行般涅槃、無行般涅槃四種,如是二十四不還。干觀者、止行者二種阿羅漢,四道住,如是五十四,這些一切依信增上、慧增上成二倍為一百零八聖補特伽羅。這些一切詳細說為"或一百零八"的聖補特伽羅,他們簡要依雙只有預流道住和果住為一雙等四雙。

Tenevāha ratanaparitte 『『ye puggalā aṭṭhasataṃ pasatthā, cattāri etāni yugāni hontī』』ti ayaṃ pabhedomaggaṭṭhaphalaṭṭhesu missakavasena labbhati jhānikavipassakapabhedo pana phalaṭṭheyeva labbhati maggassa ekacittakkhatikattā maggaṭṭhesu na labbhati. Tattha sotāpattiphalaṭṭho jhānikasukkhavipassakavasena duvidho. Tesu jhāniko puggalo tasmiṃ bhave arahattappatto parinibbāyati. Appatto brahmalokagato hoti, so jhāniko nāma. Mūlaṭīkāyaṃ pana nikantiyā sati puthujjanādayo yathāladdhajjhānassa bhūmibhūte suddhāvāsavajjite yattha katthaci nibbattanti tathā kāmabhavepi kāmāvacarakammabalena 『『ijjhati hi bhikkhave sīlavato cetopaṇidhi visuddhattā』』ti vuttaṃ. Anāgāmino pana kāmarāgassa sabbaso pahīnattā kāmabhavesu nikantiṃ na uppādentīti kāmalokavajjite yathāladdhassa bhūmi bhūte yattha katthaci nibbattantī』ti vuttaṃ tathā hi anāgāmisseva kāmabhave nikantiyā pahīnattā sotāpannasakadāgāmīnampi nikantiyā sati kāmabhave kāmāvacarakammabalena uppattibhāvo avāritova hotīti viññāyati tasmā 『『appatte brahmalokagato hoti, so jhāniko nāmāti idaṃ yebhuyyavasena vutta』』nti daṭṭhabbaṃ. Sukkhavipassako pana tividho ekabījī, kolaṃkolo, sattakkhattuparamoti. Tattha eko manussaloke vā hotu chadevaloke vā, ekapaṭisandhiko hutvā arahattaṃ patvā parinibbāyati, ayaṃ ekabījī nāma eko manussaloke ekā paṭisandhi devaloke ekāti dvepaṭisandhiko vā, evaṃ ticatupañcachaparamo hutvā arahattaṃ patvā parinibbāyati, ayaṃ kolaṃkolo nāma. Eko manussaloke sotāpanno hutvā devaloke ekā paṭisandhi tato punāgantvā manussaloke ekāti evaṃ manussadevalokamissakavasena tattha cattāri idha tīṇityādinā tattha cha, idha ekoti yāva sattapaṭisandhiko hutvā parinibbāyati, ayaṃ sattakkhattuparamo nāma. Kevalaṃ pana manussaloke yeva satta devalokeyeva vā sattāti evaṃ amisso hutvā paṭisandhiko gahetabbo apare pana 『『ito satta, tato satta saṃsāre vicarantī』』ti vuttattā manussalokasattapaṭisandhidevaloka sattapaṭisandhivasena sattakkhattuparamaṃ vadanti. Taṃ ayuttaṃ kasmā 『『kiñcāpi te honti bhusaṃpamattā, na te bhavaṃ aṭṭhamamādiyantī』』ti pāḷiyā virodhattā. Apica dvibhavaparicchinno sakadāgāmīpi dvikkhattuṃ manussalokaṃ āgato bhaveyya, tassapi tattha ekaṃ, idha ekanti vārassa labbhitabbato na panevaṃ daṭṭhabbaṃ. Sakiṃ imaṃ manussalokaṃ āgacchatīti sakadāgāmī idha patvā idha parinibbāyī, tattha patvā tattha parinibbāyī, tattha patvā idha parinibbāyī, idha patvā tattha parinibbāyīti pañcasu sakadāgāmīsu pañcamako idha adhippeto. Yadi evaṃ idha patvā idha parinibbāyīti ādayo cattāro kathaṃ sakadāgāmīnāmāti. Te sakiṃ puna āgacchatīti vacanatthena sakadāgāmī nāma. Kāmataṇhāya sabbaso pahīnattā imaṃ kāmadhātuṃ anāgacchatīti anāgāmī, niccaṃ brahmalokeyeva paṭisandhi vasena āgacchatīti adhippāyo. Jhānikassa evaṃ hotu, sukkhavipassakassa kathanti sopi jhānikova hutvā gacchati tassa hi maggantare sīhabyagghādīhi hatassāpi lakkhaṇattayaṃ āropetvā jhāniko hutvāva maraṇaṃ hoti ayaṃ pana rūpārūpabhavena ekakkhattuparamo nāma.

這是完整的中文直譯： 因此在《寶經》中說:"八百讚歎人，是為四雙士。"這種差別在道住和果住中依混合方式得到。但禪修者和觀行者的差別只在果住得到，因為道是一心剎那,在道住中不得到。其中預流果住依禪修者和干觀者有兩種。在這些中禪修者在那一生證得阿羅漢而般涅槃。未證得者生於梵界,稱為禪修者。但在根本復注中說:"有愛著時凡夫等生在除凈居天外所得禪的地界任何處,同樣依欲界業力也生在欲有中,因為說'諸比丘,具戒者的心願因清凈而成就'。但不還者因完全斷除欲貪不生起對欲有的愛著,所以生在除欲界外所得[禪]的地界任何處。"同樣因為只是不還者斷除對欲有的愛著,可知當預流和一來有愛著時依欲界業力生在欲有是不被遮止的。因此應見"未證得者生於梵界,稱為禪修者"這是依多數說的。 但干觀者有三種:一種子、家家、七返。其中或在人界或在六慾天界,作一次結生后證得阿羅漢而般涅槃的,稱為一種子。人界一次結生天界一次結生為兩次結生,如是最多三四五六次結生后證得阿羅漢而般涅槃的,稱為家家。在人界作預流後天界一次結生,然後再來人界一次結生,如是依人天界混合方式在那裡四次這裡三次等,乃至在那裡六次這裡一次,如是作七次結生后般涅槃的,稱為七返。但應只取在人界七次或只在天界七次如是不混合的結生,但其他人因說"從這裡七次,從那裡七次輪迴"而說依人界七次結生天界七次結生為七返。那是不適當的,為什麼?因為違背"雖然他們很放逸,不取第八有"的經文。而且限於兩有的一來也可能兩次來人界,因為對他也應得到那裡一次這裡一次的次數,但不應如是見。一次來此人界為一來,在此證得在此般涅槃,在彼證得在彼般涅槃,在彼證得在此般涅槃,在此證得在彼般涅槃,在五種一來中這裡意指第五種。如果這樣在此證得在此般涅槃等四種如何稱為一來?他們依一次再來的字義稱為一來。 因完全斷除欲愛不來此欲界為不還,意指只依結生來梵界。禪修者如是,干觀者如何?他也成為禪修者而去,因為即使在道中間被獅子虎等所殺,也觀三相而作禪修者而死。但這稱為依色無色有一次結生。

Sattakkhattuparamādayo ariyā rūpārūpalokesu anekakkhattupaṭisandhikāpi brahmalokasāmaññena ekapaṭisandhikā nāma honti. Arahā pana pāpakaraṇe rahābhāvā dakkhiṇaṃ arahattā puna bhavā bhinibbattiyārahābhāvātyādinā vacanatthena arahā nāma. Sopi tividho jhānika sukkhavipassaka samasīsīvasena. Tattha jhāniko maggeneva āgato , so paṭisambhidāppatto nāma. Aparopi puthujjanasekkhasantāne jhāniko hutvā jhānaṃ pādakaṃ katvā maggaṃ uppādeti, sopi jhānikova. Sukkhavipassako pana kilesakkhayamattameva maggena saha anāgatajhānaṃ nāma natthi, taṃ pacchā parihāyatītipi vadanti. Samasīsī pana tividho hoti iriyāpathasamasīsī, rogasamasīsī, jīvitasamasīsīti. Tattha yo ṭhānādīsu iriyāpathesu yeneva iriyapathena samannāgato hutvā vipassanaṃ ārabhati, teneva iriyāpathena arahattaṃ patvā parinibbāyati ayaṃ iriyāpathasamasīsī nāma. Yo pana ekaṃ rogaṃ patvā antoroge eva vipassanaṃ paṭṭhapetvā arahattaṃ patvā teneva rogena parinibbāyati ayaṃ rogasamasīsi nāma. Yo pana terasasu sīsesu kilesasīsaṃ avijjaṃ arahattamaggo pariyādiyati, pavattisīsaṃ jīvitindriyaṃ cuticittaṃ pariyādiyati, ayaṃ jīvitasamasīsīnāma. Tattha terasa sīsāni katamāni terasa sīsāni. Palibodhasīsaṃ, taṇhābandhanasīsaṃ, mānaparāmāsasīsaṃ, diṭṭhivikkhepasīsaṃ, uddhaccakilesasīsaṃ, avijjāadhimokkhasīsaṃ, saddhāpaggahasīsaṃ, vīriyaupaṭṭhānasīsaṃ, satiavikkhepasīsaṃ, samādhidassanasīsaṃ, paññāpavattisīsaṃ, jīvitindriyagocarasīsaṃ, vimokkhasaṅkhārasīsanti. Ettha ca avijjā pariyādāyakaṃ maggacittaṃ jīvitindriyaṃ pariyādātuṃ sakkoti, jīvitapariyādāyakaṃ cuticittaṃ avijjaṃ pariyādātuṃ na sakkoti, avijjā pariyādāyakaṃ cittaṃ aññaṃ, jīvitindriyapariyādāyakaṃ cittaṃ aññaṃ. Kathaṃ panidaṃ sīsaṃ samaṃ hotīti. Vārasamatāya, yasmiñhi vāre maggavuṭṭhānaṃ hoti, sotāpattimagge maggaphalanibbānapahīnasesakilesapaccavekkhaṇāvasena pañca paccavekkhaṇāni, tathā sakadāmimagge pañca, anāgāmimagge pañca, arahattamagge sesakilesābhāvā cattārīti ekūnavīsatime paccavekkhaṇañāṇe patiṭṭhāya bhavaṅgaṃ otaritvā parinibbāyato imāya vārasamatāya idaṃ ubhayasīsa pariyādānampi samaṃ hoti nāma. Arahattamagge ca pavattisīsaṃ jīvitindriyaṃ pavattito vuṭṭhahanto maggo cutito uddhaṃ appavattikaraṇavasena yadipi pariyādiyati. Yāva pana cuti, tāva pavattisabhāvato pavattisīsaṃ jīvitindriyaṃ cuticittaṃ pariyādiyati nāma. Kilesapariyādānena maggacittena attano anantaraṃ viya nipphādetabbā paccavekkhaṇavārāva paripuṇṇā. Paripuṇṇavasena pahīnakilese paccavekkhaṇato kilesapariyādānasseva vārāti vattabbataṃ arahanti, teneva kilesasīsaṃ avijjāpariyādānañca pavattisīsaṃ jīvitindriyapariyādānañca samaṃ katvā imāya vārasamatāya kilesapariyādānaṃ jīvitapariyādānānaṃ apubbacarimatā veditabbāti vuttaṃ. Saṃyuttaṭhakathāyaṃ pana yassa puggalassa apubbaṃ acarimaṃ āsavapariyādānañca hoti jīvitapariyādānañca, ayaṃti puggalo samasīsī. Ettha ca pavattisīsaṃ kilesasīsanti dve sīsāni. Tattha pavattisīsaṃ nāma jīvitindriyaṃ. Kilesasīsaṃ nāma avijjā. Tesu jīvitindriyaṃ cuticittaṃ khepeti. Avijjaṃ maggacittaṃ. Dvinnaṃ cittānaṃ ekato uppādo natthi.

這是完整的中文直譯： 七返等聖者雖在色無色界有多次結生,依梵界共性稱為一次結生。阿羅漢則依"作惡無隱私、應受供養、不再生有"等字義稱為阿羅漢。他也有三種:依禪修者、干觀者、等終者。其中禪修者是隨道而來,他稱為得無礙解。另一種在凡夫和有學相續中成為禪修者以禪為基礎生起道,他也是禪修者。但干觀者只是滅盡煩惱而已,沒有隨道而來的禪,他們說那後來退失。 等終者有三種:威儀等終者、病等終者、命等終者。其中在住等威儀中以任何威儀具足而開始觀,以那威儀證得阿羅漢而般涅槃的,稱為威儀等終者。得某病後在病中建立觀證得阿羅漢以那病般涅槃的,稱為病等終者。在十三頂中以阿羅漢道盡煩惱頂無明,以死心盡輪轉頂命根的,稱為命等終者。其中什麼是十三頂?十三頂是:繫縛頂、愛結頂、慢執取頂、見散亂頂、掉舉煩惱頂、無明勝解頂、信策勵頂、精進近住頂、念不散亂頂、定見頂、慧輪轉頂、命根行境頂、解脫行頂。在這裡盡無明的道心能盡命根,盡命的死心不能盡無明,盡無明的心是一個,盡命根的心是另一個。 那麼這頂如何平等?依次第平等,因為在道出起的次第中,在預流道有道果涅槃斷余煩惱省察等五種省察,同樣在一來道五種,不還道五種,阿羅漢道因無餘煩惱四種,如是在第十九省察智建立后入有分而般涅槃,依這次第平等這兩頂的盡也稱為平等。在阿羅漢道中輪轉頂命根,雖然從輪轉出起的道依使死後不轉起而盡。但直到死亡,因為是輪轉性質,所以稱為輪轉頂命根為死心所盡。以盡煩惱的道心如自己無間般應生起省察次第已圓滿。因依圓滿方式省察已斷煩惱而應說只是煩惱盡的次第,因此以煩惱頂無明盡和輪轉頂命根盡平等,依這次第平等應知煩惱盡和命盡無先後。但在《相應注》中說:"對某補特伽羅無先無後漏盡和命盡,這補特伽羅是等終者。這裡有輪轉頂和煩惱頂兩頂。其中輪轉頂即命根。煩惱頂即無明。在這些中命根為死心所盡。無明為道心[所盡]。兩心不能同時生起。"

Maggānantaraṃ pana phalaṃ, phalānantaraṃ bhavaṅgaṃ, bhavaṅgato vuṭṭhāya paccavekkhaṇaṃ paripuṇṇaṃ hoti, taṃ aparipuṇṇaṃ vāti. Tikhiṇena asinā sīse chindantepi hi eko vā dve vā paccavekkhaṇavārā avassaṃ uppajjantiyeva, cittānaṃ pana lahuparivattitāya āsavakkhayo ca jīvitapariyādānañca ekakkhaṇe viya sañjāyatī』ti vuttaṃ. Taṭṭīkāyañca 『『dvinnaṃ cittānanti cuticittamaggacittānaṃ. Tanti paccayavekallaṃ. Paripuṇṇaṃ javanacittānaṃ sattakkhattuṃ pavattiyā. Aparipuṇṇaṃ pañcakkhattuṃ pavattiyā. Kiñcāpi eko vā dve vā ti vuttaṃ, taṃ pana vacana siliṭṭhavasena vuttaṃ. Yāva ekaṃ vā dve vā tadārammaṇacittānīti heṭṭhimantena dve pavattantīti vadantī』』ti vuttaṃ. Ettha ca 『『paripuṇṇaṃ javanacittānaṃ sattakkhattuṃ pavattiyā, aparipuṇṇaṃ pañchakkhattuṃ pavattiyā』』ti iminā aṭṭhakathāṭīkāvacanena samasīsīnaṃ paccavekkhaṇāvasena maraṇāsannavīthiyaṃ paripuṇṇavasena sattakkhattuṃ, aparipuṇṇavasena pañcakkhattuṃ kriyajavanāni javantīti sanniṭṭhānametthāva gantabbaṃ. 『『Asammūḷho kālaṃ karotī』』ti vuttattā ca viññāyati sattakkhattuṃ paripuṇṇavasena maraṇāsannakāle javanapavatti. Evañca sati 『『mandappavattiyaṃ pana maraṇakālādīsu pañcavāramevā』』ti ettha 『『mandappavattiya』』nti visesanaṃ sātthakaṃ siyā. 『『Pañcavāramevā』』ti ettha evakārena mandappavattikāle chasattakkhattuṃ nivatteti. Asammūḷhakāle pana chasattakkhattumpi anujānāti. Kāmāvacarajavanānañca aniyataparimāṇā balavakālepi parisampuṇṇabhāvā tathā hi 『『kāmāvacarajavanānibalavakāle sattakkhattuṃ chakkhattuṃ vā, mandappavattiyaṃ pana maraṇakālādīsu pañcavārameva. Bhagavato yamakapāṭihāriyakālādīsu lahukappavattiyaṃ cattāri pañcavā paccavekkhaṇajavanacittāni bhavantī』』ti aniyamitappamāṇavasena uppattibhāvo āgato imasmiṃ samasīsiniddesavārepi maraṇāsannavīthicittassa visuṃ alabbhanato paccavekkhaṇanteyeva bhavaṅgacittena parinibbānato paripuṇṇavasena satta javanacittāni pāṭikaṅkhitabbānīti amhākaṃ khanti vīmaṃsitvā gahetabbo ito yuttataro vā pakāro labbhamāno gavesitabbo. Evaṃ paramatthasaṅghavasena cattāri purisayugāni, aṭṭha purisapuggalā, cattālīsampipuggalā aṭṭhasatampi purisapuggalāti sabbaṃ samodhānetvā imasmiṃ loke saṅghopi dullabhoti veditabbo tathā hi ariyapuggalā atidullabhāva sāsanassa vijjamānakālepi idāni sotāpannassāpi avijjamānato ayaṃ paramatthasaṅghavicāraṇā. Sammutisaṅgho pana ñatticatutthena upasampanno puthujjanasaṅghova, sopi dullabhoyeva. Kasmā buddhuppādakāleyeva labbhanato tathā hi anuppanne buddhe paccekabuddhānaṃ satasahassādigaṇane uppajjamānepi tesaṃ santike upasampadābhāvassa alabbhamānato paccekabuddhānañhi santike pabbajitānaṃ kulaputtānaṃ saraṇagamanakammaṭṭhānassāpi dātuṃ asakkuṇeyyattā. Paccekabuddhā ca nāma mūgassa supinadassanaṃ viya attanā paṭiladdhasaccadhamme paresaṃ ācikkhituṃ na sakkonti, tasmā te pabbājetvā kammaṭṭhāne niyojetuṃ asamatthā 『『evaṃ te nivāsetabbaṃ, evaṃ te pārupitabba』』nti ādinānayena abhisamācārikameva sikkhāpesuṃ tasmā buddhuppādakāleyeva sammutisaṅgho labbhati.

這是完整的中文直譯： 但道之後是果,果之後是有分,從有分出起后省察圓滿或不圓滿。即使以利劍砍頭也必定生起一次或兩次省察,但因心轉起迅速,漏盡和命盡好像在一剎那生起。在其復注中說:"兩心即死心和道心。那是緣不具足。圓滿是速行心七次轉起。不圓滿是五次轉起。雖然說一次或兩次,那是依說話流暢而說。直到一個或兩個彼所緣心,他們說最少生起兩次。" 這裡以"圓滿是速行心七次轉起,不圓滿是五次轉起"這注釋和復注的話,應在這裡得出結論:等終者在省察時臨終路中依圓滿方式七次,依不圓滿方式五次唯作速行轉起。又因說"不迷亂而死"而知在臨終時依圓滿方式七次速行轉起。如是則"但在遲鈍轉起的死時等五次"這裡"遲鈍轉起"的限定詞有意義。以"僅"字否定遲鈍轉起時六七次。但在不迷亂時也允許六七次。欲界速行也在強時不定量圓滿,因為如是說:"欲界速行在強時七次或六次,但在遲鈍轉起的死時等五次。世尊在雙神變時等迅速轉起時有四五次省察速行心。"依不定量方式生起。 在這等終說明品中因不另得臨終路心而在省察終了時以有分心般涅槃,應期待依圓滿方式七個速行心,這是我們的見解,應考察後接受或尋求從這裡更適當的方式。如是依勝義僧方式四雙士夫、八輩士夫、四十種人、一百零八輩士夫,應知攝一切后在此世間僧伽也難得。因為如是聖人極難得,即使在教法存在時現在連預流者也不存在,這是勝義僧的考察。 但世俗僧是依白四羯磨具足戒的凡夫僧,他也難得。為什麼?因為只在佛出世時才得到。因為如是在佛未出世時雖有十萬等數量的辟支佛生起,因在他們處不得具足戒,因為辟支佛不能給在他們處出家的善男子皈依和業處。因為辟支佛如啞者見夢般不能向他人說自己證得的真理法,因此他們不能使[他人]出家修習業處,只能以"你應如是著衣,你應如是披衣"等方式教導威儀學處。因此只在佛出世時才得到世俗僧。

Apica na te dullabhāyeva honti, atha kho tasmiṃ uddissa appamattakassāpi katākārassa asaṅkhyeyyaphalāpi honti vuttañhetaṃ bhagavatā 『『bhavissanti kho panānanda anāgatamaddhānaṃ gotrabhuno kāsāvakaṇṭhā dussīlā pāpadhammā tesu dussīlesu saṅghaṃ uddissa dānaṃ dassanti, tadā pāhaṃ ānanda saṅghagataṃ dakkhiṇaṃ asaṅkhyeyyaṃ appameyyaṃ vadāmi na tvevāhaṃ ānanda kenaci pariyāyena saṅghagatā dakkhiṇā pāṭipuggalikaṃ dakkhiṇaṃ mahapphalanti vadāmī』』ti. Tathā hi uparipaṇṇāsake dakkhiṇavibhaṅgavaṇṇanāyaṃ 『『kāsāvakaṇṭhānaṃ saṅghe dinne dakkhiṇāpi guṇāsaṅkhyāya asaṅkhyeyyā』』ti vuttaṃ. Saṅghagatadakkhiṇā hi saṅghe cittīkāraṃ kātuṃ sakkontassa hoti. Saṅghe pana cittīkāro dukkaro yo hi 『『saṅghagataṃ dakkhiṇaṃ dassāmī』』ti deyyadhammaṃ paṭiyādetvā vihāraṃ gantvā bhante saṅghaṃ uddissa ekaṃ theraṃ dethā』ti vadati, atha saṅghato sāmaṇeraṃ labhitvā 『『sāmaṇero me laddho』』ti aññathattaṃ āpajjati, tassa dakkhiṇā saṅghagatā na hoti. Mahātheraṃ labhitvā pi 『『mahāthero me laddho』』ti somanassaṃ uppādentassāpi na hotiyeva. Tassa dakkhiṇā saṅghagatā na hoti. Yo pana sāmaṇeraṃ upasampannaṃ vā daharaṃ vā theraṃ vā bālaṃ vā paṇḍitaṃ vā yaṃkiñci saṅghato labhitvā nibbematiko hutvā 『『saṅghassa dammī』』ti saṅghe cittīkāraṃ kātuṃ sakkoti, tassa dakkhiṇā saṅghagatā nāma hoti. Parasamuddavāsino kira evaṃ karonti tattha hi eko vihārassāmikuṭumbiko 『『saṅghagataṃ dakkhiṇaṃ dassāmī』』ti saṅghato uddisitvā 『『ekaṃ bhikkhuṃ dethā』』ti yācitvā so ekaṃ dussīlabhikkhuṃ labhitvā nisīdanaṭṭhānaṃ opuñjāpetvā āsanaṃ paññapetvā upari vitānaṃ bandhitvā gandhadhūmapupphehi pūjetvā pāde dhovitvā makkhetvā buddhassa nipaccakāraṃ karonto viya saṅghe cittīkārena deyyadhammaṃ adāsi so bhikkhu pacchābhattaṃ vihāraṃ jagganatthāya 『『kudālakaṃ dethā』』ti gharadvāraṃ āgato upāsako nisinnova kudālaṃ pādena khipitvā 『『gaṇhā』』ti adāsi tamenaṃ manussā āhaṃsu 『『tumhehi pātova etassa katasakkāro vattuṃ na sakkā, idāni apacayamattakampi natthi, kiṃ nāmeta』』nti. Upāsako 『『saṅghassa so ayyo cittīkāro, na etassā』』ti āha. Kāsāvakaṇṭhasaṅghadinnadakkhiṇaṃ pana ko sodheti, sāriputtamoggalānādayo asītimahātherā sodhenti api ca therā ciraparinibbutā, there ādiṃ katvā yāvajjatanā dharamānakhīṇāsavā sodhentiyeva, tathā hi dāyakato paṭiggāhatopi mahapphalaṃ hoti dānaṃ. Dāyakato vessantarajātakaṃ kathetabbaṃ vessantaro hi dussīlassa jūjakābrāhmaṇassa nayanasadise dve jālīkaṇhājine putte datvā pathaviṃ kampesi. Sabbaññutaññāṇaṃ ārabbha pavattacetanāya mahantabhāvena pathaviṃ kampesi. Evaṃ dāyakatopi mahapphalaṃ hoti. Paṭiggāhakato pana sāriputtattherassa dinnacoraghātakavatthu kathetabbaṃ coraghātako nāma hi sāvatthiyaṃ eko janapadapuriso pañcavīsati vassāni coraghātakakammaṃ katvā mahallakakālepi tiṃsa vassāni nāsikavāteneva kaṇṇanāsādīni chinditvā coraghātakakammaṃ karontasseva pañcapaññāsa vassāni vītivattāni. So maraṇa mañce nipannova attano kammabalena mahāniraye nibbatto viya mahāsaddaṃ katvā dukkhito hoti, tassa saddena bhītā manussā ubhato passe gehaṃ chaḍḍetvā palāyiṃsu.

這是完整的中文直譯： 而且他們不僅難得,而且對他們作的即使極小的恭敬也有無量果報。因為世尊這樣說:"阿難,將來會有姓氏者披著袈裟于頸,破戒惡法,對這些破戒者以僧為緣佈施,那時阿難,我說以僧為緣的佈施是無量無邊的,我決不說以任何方式以僧為緣的佈施比對個人的佈施有大果報。"因為如是在《上分五十經》的《佈施分別注》中說:"對披袈裟于頸者佈施于僧團,以功德無量而佈施也無量。"因為以僧為緣的佈施是能對僧作恭敬者有的。但對僧作恭敬是難的。即是準備佈施物說"我將佈施以僧為緣"後去寺院說"尊者,請給我一位長老作為僧代表",然後從僧得到沙彌后說"我得到沙彌"而生變異[心],他的佈施不成為以僧為緣。即使得到大長老而生起"我得到大長老"的喜悅也不成。那佈施不成為以僧為緣。但得到任何沙彌或具戒者,或年輕或長老,或愚或智,從僧中無疑惑而說"我佈施給僧"能對僧作恭敬者,他的佈施稱為以僧為緣。 據說住在海外的[人們]如是做:那裡一個寺院主人說"我將佈施以僧為緣"從僧指定請求"給我一位比丘",他得到一位破戒比丘后讓打掃坐處,安排座位,上面系帳幕,以香菸花供養,洗足涂[香],如對佛作禮敬般以對僧的恭敬佈施供品。那比丘食后為打掃寺院來到門前說"給我鋤頭",居士坐著用腳踢鋤頭說"拿去"。人們對他說:"你早晨對他作的恭敬說不完,現在連一點禮敬也沒有,這是什麼?"居士說:"那是對僧的恭敬,不是對他的。"但誰凈化對披袈裟于頸的僧佈施?舍利弗目犍連等八十大長老凈化。而且長老們早已般涅槃,從長老開始直到今天存在的漏盡者都在凈化。因為如是從施者和受者佈施都有大果。從施者應說《毗山達羅本生》,因為毗山達羅布施如眼睛般的兩個兒子遮梨和黑兒給破戒的祭迦婆羅門使大地震動。因為緣一切智智而生起的思很大而使大地震動。如是從施者也有大果。從受者則應說佈施給舍利弗長老的殺賊故事。在舍衛城(今印度北方邦)有一個鄉下人名殺賊者,做殺賊工作二十五年,老年時也用呼吸法砍斷耳鼻等做殺賊工作三十年,如是過了五十五年。他躺在臨終床上以自己的業力好像生在大地獄般大聲叫喊痛苦,人們因他的聲音恐懼兩旁的房子都捨棄逃走。

Tadā sāriputtatthero dibbacakkhu nā lokaṃ volokento taṃ disvā tassa anukampaṃ paṭicca tassa gehadvāre aṭṭhāsi. So kujjhitvā tikkhattuṃ nāsikavātena vissajjamānopi vissajjituṃ asakkonto ativirocamānaṃ theraṃ disvā ativiya pasīditvā attano atthāya sampāditaṃ pāyāsaṃ adāsi. Theropi maṅgalaṃ vaḍḍhetvā pakkami. Coraghātako therassa dinnadānaṃ anussaritvā sagge nibbatti, evaṃ paṭiggāhakatopi mahapphalaṃ hoti. Ubhayatopi mahapphalaṃ, anāthapiṇḍikavisākhādayo buddhappamukhassa dinnadānaṃ veditabbaṃ.

Vuttañhetaṃ bhagavatā.

『『Tathāgate ca sambuddhe, athavā tassa sāvake;

Natthi citte pasannamhi, appakā nāma dakkhiṇā.

Evaṃ acintiyā buddhā, buddhadhammā acintiyā;

Acintiye pasannānaṃ, vipāko hoti acintiyo』』ti.

Evaṃ ubhayavasena mahapphalabhāvo veditabbo. Dāyakatopi paṭiggāhakatopi nipphalameva. Seyyathāpi makkhaligosālachasatthārādīnaṃ attano upāsakamicchādiṭṭhīhi pūjāvisesā vuttañhetaṃ bhagavatā.

『『Māse māse kusaggena, bālo bhuñjeyya bhojanaṃ;

Na so saṅkhatadhammānaṃ, kalaṃ nāgghati soḷasi』』nti.

Tenevāha bhagavā cattārimāni ānanda dakkhiṇavisuddhiyo』』ti. Imāni tīṇi buddhadhammasaṅgharatanāni sādhūnaṃ ratijananatthena ratanāni nāma.

Vuttañhetaṃ.

『『Cittīkataṃ mahagghañca, atulaṃ dullabhadassanaṃ;

Anomasattaparibhogaṃ, ratanaṃ tena vuccatī』』ti.

這是完整的簡體中文翻譯： 那時，舍利弗長老以天眼觀察世間，看見他后，因憐憫他而站在他的家門前。他憤怒地三次想要噴鼻息，但未能噴出，看見長老光芒照耀，生起極大信心，把為自己準備的乳糜佈施。長老祝福后離開。行刑者憶念佈施給長老的功德，往生天界。如是，由於受施者的功德廣大，雙方都獲得廣大果報。應知阿那他品達迦、毗舍佉等人對以佛陀為首的僧團的佈施也是如此。 世尊曾如是說： "對正等正覺的如來，或是他的聲聞弟子； 心生凈信時所施，無有微小之供養。 諸佛不可思議，佛法不可思議； 對不可思議生信者，果報亦不可思議。" 如是應知從雙方而言都有廣大果報。若施者與受施者都沒有功德，正如末伽梨瞿舍羅等六師之類，他們的在家信徒以邪見供養。世尊曾如是說： "愚人月月以草尖，取食而食諸飲食； 于諸有為諸法中，十六分之一亦無值。" 因此世尊說："阿難，這是四種佈施清凈。"這三種佛法僧寶，因能給善人帶來喜悅，故稱為寶。 如是說： "受人尊重且價值高，無可比擬難得見， 殊勝聖者所受用，因此稱之為寶貝。"

Ratanañca nāma duvidhaṃ saviññāṇakāviññāṇakavasena. Tattha aviññāṇakaṃ cakkaratanaṃ, maṇiratanaṃ yaṃ vā panaññampi anindriyabaddhasuvaṇṇarajatādi. Saviññāṇakaṃ hatthiassaratanādipariṇāyakaratanapariyosānaṃ, yaṃ vā panaññampi indriyabaddhaṃ. Evaṃ duvidhe cettha saviññāṇakaratanaṃ aggamakkhāyati, kasmā yasmā aviññāṇakaṃ suvaṇṇarajatamaṇimuttādiratanaṃ saviññāṇakānaṃ hattiratanādīnaṃ alaṅkāratthāya upanīyati. Saviññāṇakaratanampi duvidhaṃ tiracchānagataratanaṃ manussaratanañca. Tattha manussaratanaṃ aggamakkhāyati. Kasmā yasmā tiracchānagataratanaṃ manussaratanassa opavayhaṃ hoti. Manussaratanampi duvidhaṃ itthiratanaṃ purisaratanañca. Tattha purisaratanaṃ aggamakkhāyati. Kasmā yasmā itthiratanaṃ purisaratanassa paricārikattaṃ āpajjati. Purisaratanampi duvidhaṃ agārikaratanaṃ anagārikaratanañca tattha anagārikaratanaṃ aggamakkhāyati. Kasmā yasmā agārikaratanesu aggo cakkavattīpi sīlādiguṇayuttaṃ anagārikaratanaṃ pañcapatiṭṭhitena vanditvā upaṭṭhahitvā payirupāsitvā dibbamānussikā sampattiyo pāpuṇitvā ante nibbānasampattiṃ pāpuṇāti. Anagārikaratanampi duvidhaṃ ariyaputhujjanavasena. Ariyaratanampi duvidhaṃ sekkhāsekkhavasena. Asekkharatanampi duvidhaṃ sukkhavipassakasamathayānikavasena. Samathayānikaratanampi duvidhaṃ sāvakapāramippattamapattañca. Tattha sāvakapāramippattaṃ aggamakkhāyati. Kasmā guṇamahattatāya. Sāvakapāramippattaratanatopi paccekabuddharatanaṃ aggamakkhāyati. Kasmā guṇamahattatāya. Sāriputtamoggalānasadisāpi hi anekasatā sāvakā paccekabuddhassa guṇānaṃ satabhāgampi na upanenti. Paccekabuddhato sambuddharatanaṃ aggamakkhāyati. Kasmā guṇamahattatāya sakalampi jambudīpaṃ pallaṅke na pallaṅkaṃ ghaṭṭento nisinnā paccekasambuddhā ekassa guṇānaṃ neva saṅkhyaṃ kalaṃ gaṇanabhāgaṃ upanenti, vuttañhetaṃ bhagavatā 『『yāvatā bhikkhave sattā apadā vā…pe… tathāgato tesaṃ aggamakkhāyatī』』ti ādi. Evaṃ 『『buddho ca dullabho loke, saddhammasavanampi ca, saṅgho ca dullabho loke』』ti imesaṃ tiṇṇaṃ padānaṃ atthuddhāravasena sabbaso attho vuttoyeva hoti.

Iti sāgarabuddhittheraviracite sīmavisodhane saṅghavaṇṇanāya

Samasīsikaṇḍo catuttho paricchedo.

Pakiṇṇakakaṇḍo

Idāni sappurisāti dullabhāti imassa saṃvaṇṇanākkamo sampatto tathā hi loke sappurisāpi atidullabhāyeva. Sappurisāti kalyāṇaguṇasampannā uttamapurisā. Te nissāya jātidhammā sattā jātiyā, maraṇadhammā sattā maraṇato muccanti vuttañhetaṃ bhagavatā 『『mamañhi ānanda kalyāṇamittaṃ āgamma jātiyā parimuccanti, jarādhammā sattā jarāya muccantī』』ti ādi vacanato pana sammāsambuddhoyeva sabbākārasampanno kalyāṇamitto nāma. Taṃ alabhantena sāriputtamoggalānādayo ariyapuggalā vā. Tepi alabhantena ekantajahitaṃ sivaṭṭhikaṃ kalyāṇamittaṃ labhitabbaṃ, vuttañhetaṃ porāṇehi.

『『Piyo garu bhāvanīyo, vattā ca vacanakkhamo;

Gambhīrañca kathaṃ kattā, nocāṭhāne niyojaye』』ti.

這是完整的簡體中文翻譯： 寶有兩種，即有識寶和無識寶。其中，無識寶是輪寶、摩尼寶，以及其他不具根的金銀等。有識寶是象寶、馬寶等直至主藏臣寶，以及其他具根的。在這兩種寶中，有識寶被稱為最勝。為什麼？因為無識寶如金銀摩尼珍珠等寶是用來裝飾有識寶如象寶等的。有識寶也有兩種：畜生寶和人寶。其中人寶被稱為最勝。為什麼？因為畜生寶是人寶的乘騎工具。人寶也有兩種：女寶和男寶。其中男寶被稱為最勝。為什麼？因為女寶是服侍男寶的。男寶也有兩種：在家寶和出家寶。其中出家寶被稱為最勝。為什麼？因為即使在家寶中最高的轉輪王也要以五體投地禮拜、侍奉、親近具足戒等功德的出家寶，由此獲得人天福報，最終證得涅槃。出家寶也有兩種：聖者和凡夫。聖者寶也有兩種：有學和無學。無學寶也有兩種：純觀行者和止行者。止行者寶也有兩種：已證聲聞波羅蜜和未證者。其中已證聲聞波羅蜜者被稱為最勝。為什麼？因為功德廣大。比已證聲聞波羅蜜寶更勝的是辟支佛寶。為什麼？因為功德廣大。即使如舍利弗、目犍連這樣數百位聲聞，也不及辟支佛功德的百分之一。比辟支佛更勝的是正等覺寶。為什麼？因為功德廣大。即使整個閻浮提坐滿辟支佛，座位相連，也不及一位正等覺者功德的數分、量分、計算分。世尊曾如是說："諸比丘，在一切眾生中，無足或有足等，如來被稱為最勝"等。如是，"佛陀在世間難得，聽聞正法也難得，僧團在世間難得"，這三句話的含義已經完全解說了。 這是由海智長老所著《界限清凈》中僧團讚歎品的 第四章相應品完。 雜項品 現在輪到解說"善人實難得"這句話。如是在世間善人確實極為難得。善人即具足善德的殊勝之人。依靠他們，有生之法的眾生得脫生，有死之法的眾生得脫死。世尊曾如是說："阿難，依止善知識，有生之法的眾生得脫生，有老之法的眾生得脫老"等。但從這些話可知，正等覺者才是具足一切功德的善知識。若得不到他，則應親近舍利弗、目犍連等聖者。若得不到他們，則應親近完全舍離的凈行善知識。古人如是說： "可愛可敬可尊重，能言善受他人語； 能說甚深之法義，不導人向非處行。"

Evamādiguṇasamannāgato vaḍḍhipakkhe ṭhitapaṇḍitapuggalo loke dullabhova. Katamo paṇḍitapuggalo buddhapaccekabuddhā asīti ca mahāsāvakā aññe ca tathāgatassa sāvakā sunettamahāgovindavidhurasarabhaṅgamahosadhasutasomanimirājaayogharakumāraka akattipaṇḍitādayo ca paṇḍitāti veditabbā. Te bhaye viya rakkhā, andhakāre viya padīpā, khuppipāsādidukkhābhibhave viya annapānādipaṭilābho, attano vacanakarānaṃ sabbabhayaupaddavūpasaggaviddhaṃsanasamatthā honti tathā hi tathāgataṃ āgamma asaṅkhyeyyā aparimāṇā devamanussā āsavakkhayaṃ pattā brahmaloke patiṭṭhitā, devaloke uppannā. Sāriputtatthere cittaṃ pasādetvā catūhi ca paccayehi theraṃ upaṭṭhahitvā asīti kusalahassāni sagge nibbattāni, tathā mahāmoggalānamahākassapapabhuti sunettassa satthuno sāvakā appekacce brahmaloke upapajjiṃsu, appekacce paranimmitavasavattīnaṃ devānaṃ sahabyataṃ…pe… appekacce gahapatimahāsālakulānaṃ sahabyataṃ upapajjiṃsu, vuttañhetaṃ 『『natthi bhikkhave paṇḍitato bhayaṃ, natthi paṇḍitato upaddavo, natthi paṇḍitato upasaggo』』ti. Apica taggaramālādigandhabhaṇḍasadiso paṇḍito, taggaramālādigandhabhaṇḍapaliveṭhanapattasadiso tadupasevī vuttañhetaṃ nāradajātake.

『『Taggarañca palāsena, yo naro upanayhati;

Pattāpi surabhi vāyanti, evaṃ dhīrūpasevanā』』ti.

Akittipaṇḍito sakkena devānamindena vare diyyamāne evamāha

『『Dhīraṃ passe suṇe dhīraṃ, dhīrena saha saṃvase;

Dhīrenā』lāpasallāpaṃ, taṃ kare tañca rocaye.

Kiṃ nu te akaraṃ dhīro, vada kassapa kāraṇaṃ;

Kena kassapa dhīrassa, dassanaṃ abhikaṅkhasi.

Nayaṃ nayati medhāvī, adurāyaṃ na yuñjati;

Sanaro seyyaso hoti, sammā vutto na kuppati;

Vinayaṃ so pajānāti, sādhu tena samāgamo』』ti.

Apica tepi sappurise saṅgamma assutapubbampi ubhayalokahitāvahaṃ vācaṃ suyyateva, vuttampi cetaṃ.

『『Subhāsitaṃ uttamamāhu santo, dhammaṃ bhaṇe nādhammaṃ taṃ dutiyaṃ;

Piyaṃ bhaṇe nāppiyaṃ taṃ tatiyaṃ, saccaṃ bhaṇe nālīkaṃ taṃ catuttha』』nti ca.

『『Yaṃ buddho bhāsati vācaṃ, khemaṃ nibbānapattiyā;

Dukkhassantakiriyāya, sā ve vācānamuttamā』』ti.

Sappurisūpanissayasevanapaccayāyeva dānādikusalasamāyogena apāyadukkhato muccanti vuttañhetaṃ 『『apica nerayikādidukkhaparittāṇato puññāni eva pāṇīnaṃ bahūpakārāni, yato tesampi upakārānussaraṇatā kataññutā sappurisehi pasaṃsanīyādinānappakāravisesādhigamahetūca honti vuttañhetaṃ bhagavatā, 『『dve me bhikkhave puggalā dullabhā lokasmiṃ, katame dve, yo ca pubbakārī, yo ca kataññu katavedī』』ti. Apica vidhuramahosadhajātakādikālepi idhalokaparalokasampattiatthameva attano vacanakare sammā yojenti. Anākulakammantādhiṭṭhānena kālaññutāya patirūpakāritāya analasatāya uṭṭhānavīriyasamatāya abyasaniyatāca kālānatikkamanaappatirūpakaraṇaakaraṇasithilakaraṇāhi akusalādīhi rahitakasigorakkhavāṇijjādayo kammantā, ete attano vā puttadārassa vā dāsakammakarānaṃ vā byattatāya evaṃ payojitā diṭṭheva dhamme dhanadhaññavitti paṭilābhahetū honti, vuttañhetaṃ bhagavatā.

Patirūpakārīri dhuravā, uṭṭhānatā vindate dhananti ca;

Na divā soppasīle, rattiṃ uṭṭhānadassinā;

Niccappamattena soṇḍena, sakkā āvasituṃ gharaṃ.

這是完整的簡體中文翻譯： 具足如此等功德、住于增長分的智者在世間實為難得。什麼是智者？應知佛陀、辟支佛、八十大聲聞以及如來的其他聲聞、善見、大典尊、毗頭羅、舍羅槃伽、大薩陀、須陀蘇摩王、尼彌王、阿庾伽王子、阿吉底賢者等為智者。他們如危難中的保護，如黑暗中的明燈，如飢渴等苦逼迫時得到飲食，能為聽從他們話語的人消除一切怖畏、災禍、障礙。如是，依靠如來，無量無數的天人證得漏盡，安住梵界，往生天界。對舍利弗長老生起凈信，以四資具供養長老者，八萬善業往生天界。同樣，大目犍連、大迦葉等，以及善見導師的聲聞，有些往生梵界，有些往生他化自在天......有些往生大富長者家。如是說："諸比丘，從智者不生怖畏，從智者不生災禍，從智者不生障礙。"而且，智者如塔格拉花環等香料，親近智者者如包裹塔格拉花環等香料的葉子。如在那羅陀本生經中所說： "若人用葉包塔格，葉子也將生香氣； 如是親近智者人，必得智慧之薰陶。" 阿吉底賢者當帝釋天王給予恩惠時如是說： "見智者聞智者語，與智者共同居止； 與智者交談往來，行此事且生歡喜。 智者於我何所為？迦葉請說其因由； 為何汝愿見智者？迦葉請為我解說。 智者引導于正道，不令人入邪惡途； 與善人共處為勝，受教誨心不生怒； 彼能通達于律儀，與此人相會為善。" 而且，親近這些善人，能聞所未聞的有益兩世的言語。如是說： "智者說善語最上，說法不非法其二； 說愛語非怨其三，說實語非虛其四。" "佛陀所說諸言語，為證涅槃得安穩； 為斷一切諸苦惱，此語實為語中最。" 依靠親近善人，通過佈施等善行得以解脫惡趣之苦。如是說："又，功德能保護眾生遠離地獄等苦，因此對眾生有大利益。所以，憶念他們的恩德即是知恩，這為善人所讚歎，也是證得種種殊勝的因。"世尊如是說："諸比丘，此二種人在世間難得。哪二種？先作恩者和知恩報恩者。"而且，如毗頭羅、大薩陀本生故事等時，爲了今世後世的利益而正確指導聽從他們話語的人。通過建立不混亂的事業，知時、適宜、不懈怠、精進平等、遠離放逸，不過時、不作不適宜之事、不懈怠放逸，遠離不善等，從事農業、牧牛、商貿等工作。這些工作由自己或子女眷屬或奴僕傭人精明地從事，在現世即能獲得財富穀物的利益。世尊如是說： "適時行事不懈怠，精進方能獲財富； 晝不貪眠夜勤勉，放逸沉醉難持家。"

Atīsitaṃ atiuṇhaṃ, atisāramidaṃ ahu;

Iti vissaṭṭhakammante, atthā accenti māṇave.

Yo ca sītañca uṇhañca; Tiṇāni yo na maññati;

Sappurisakiccāni, so sukhaṃ na vihāyatī』』ti ca.

Bhoge saṃharamānassa, parasseva irayato;

Bhogā sannicayaṃ yanti, vammikovūpacīyatīti.

這是完整的簡體中文翻譯： "太冷或太熱，事務太繁多； 如是推託事，利益將逝去。 能耐寒與暑，不以草爲念； 行善人當行，安樂終不失。" "如蟻積聚糧，日夜勤不息； 財富漸積累，如蟻冢增長。"

Evamādippabhedā sappurisā loke atidullabhāva. Tabbigamena duppurisā bālajanā agavesantopi labbhanteva te bālā attānaṃ sevamāne parajane saṃsāradukkheyeva osīdenti bhavato vuṭṭhānaṃ na denti tathā hi pūraṇakassapādayo chasatthārā devadattakokālika-modakatissa khaṇḍadeviyāputtasamuddadattaciñcamāṇavikādayo atītakāle ca dīghadukkhassa lābhāti ime aññe ca evarūpā sattā bālā aggipadittamiva agāraṃ attanā duggahitena attānañca attano vacanakārake ca vināsenti tathā hi devadattamāgamma rājā ajātasattu-kokālikādayo tadaññepi puggalā apāye nibbattanti. Rājā ajātasattu sāmaññaphalasuttantasavanakāle yadi pitaraṃ aghāteyya, sotāpanno bhaveyya pitaraṃ ghātitattā maggaphalampi appatvā lohakumbhiyaṃ saṭṭhivassasahassāni paccitvā muccissati anāgatepi paccekabuddho bhavissati. Kokālikopi sāriputtamoggalānatthere anapacāyitvā mahāniraye padumagaṇanāya paccanokāse nirayapadese padumaniraye…pe… padumaṃ kho pana aññataro bhikkhu nirayaṃ kokāliko bhikkhu upapanno sāriputtamoggalānesu cittaṃ āghātetvā』』ti āha. Tattha aññataro bhikkhūti nāmagottena apākaṭaṃ 『『kiṃ va dīghaṃ nukho bhante padume niraye āyuppamāṇa』』nti pañhaṃ pucchitvā nisinnaṃ ekaṃ bhikkhuṃ evamāha 『『dīghaṃ kho bhikkhu niraye āyuppamāṇaṃ, taṃ na sukaraṃ saṅkhātuṃ ettakāni vassānīti vā ettakāni vassasatānīti vā ettakāni vassasahassānīti vā ettakāni vassasatasahassānī』』ti vā sakkā pana bhante upamaṃ kātunti. 『『Sakkā bhikkhū』』ti bhagavā avoca. Seyyathāpi bhikkhu vīsatikhāriko kosalako tilavāho hoti, tato puriso vassasatassa vassasahassassa accayena ekamekaṃ tilaṃ uddhareyya, khippataraṃ kho so bhikkhu vīsatikhāriko kosalako tilavāho iminā upakkamena parikkhayaṃ pariyādānaṃ gaccheyya, na tveva eko abbudo nirayo. Seyyathāpi bhikkhu vīsa abbudo nirayo, evameko nirabbudo nirayo』』ti ādi. Vīsatikhāriko ti māgadhikena patthena cattāro patthā kosalaraṭṭhe eko pattho hoti. Tena patthena cattāro patthā āḷhakaṃ. Cattāri āḷhakāni doṇaṃ. Catudoṇā mānikā. Catumānikā khārī. Tāyakhāriyā vīsatikhāriko tilavāho. Tilavāhoti tilasakaṭaṃ. Abbudo nirayoti abbudo nāma eko paccekanirayo natthi, avīcimhi eva pana abbudagaṇanāya paccanokāso 『『abbudo nirayo』』ti vutto. Esa nayo nirabbudādīsupi. Tattha vassagaṇanāpi evaṃ veditabbā yathāha 『『sataṃsatasahassāni koṭi hoti evaṃ sataṃsahassakoṭiyo pakoṭi nāma. Sataṃsatasahassapakoṭiyo koṭipakoṭi nāma. Sataṃ satasahassakoṭipakoṭiyo nahutaṃ. Sataṃsatasahassanahutāni ninnahutaṃ. Sataṃsatasahassaninnahutāni eko abbudo. Tato vīsatiguṇo nirabbudo. Esa nayo sabbattha ayañca gaṇanā aparicitānaṃ dukkarā』』ti vuttaṃ taṃ na sukaraṃ saṅkhātu』nti keci pana tattha paridevanānattenapi kammakaraṇanānattenapi imāni nāmāni laddhānīti vadanti. Aparepi vānakāraṇehīti ṭīkānetti. Yathā ca dīghavidassaāghātā ca buddhantaraṃ saṭṭhiyojanamattena attabhāvena uttāno patito mahāniraye paccati yathā ca, tassa diṭṭhiabhirucitāni pañca kulasatāni tasseva sahabyataṃ uppannāni mahāniraye paccanti.

這是完整的簡體中文翻譯： 如是等種種善人在世間極難獲得。相反，即使不尋求也能遇到愚人惡人。這些愚人使親近他們的人沉溺於輪迴之苦，不能出離生死。如是，富蘭那迦葉等六師，提婆達多、俱迦利迦、目德迦帝沙、犍陀提婆之子、沙目陀達多、金遮摩那維迦等，以及過去世中受長久痛苦者，這些及其他類似的眾生都是愚人，如同著火的房屋，以自己的邪執毀滅自己和聽從他們話語的人。如是，因為提婆達多，阿阇世王、俱迦利迦等其他人都墮入惡趣。阿阇世王在聽聞沙門果經時，若未曾殺父，應證得預流果，但因殺父而未證得道果，將在鐵鍋地獄中煮六萬年後解脫，未來將成為辟支佛。俱迦利迦因不恭敬舍利弗、目犍連長老，墮入以蓮花計數的大地獄處所蓮花地獄......某比丘說："俱迦利迦比丘因對舍利弗、目犍連生起嗔恨心而墮入地獄。"其中"某比丘"是指一位姓名不著名的比丘，他問道："世尊，在蓮花地獄中壽命有多長？"世尊如是說："比丘，地獄中壽命很長，不易計算若干年、若干百年、若干千年或若干十萬年。""世尊，能作譬喻嗎？""可以，比丘。"世尊說："比丘，譬如有二十佉梨的拘薩羅國芝麻車，若有人每過一百年、一千年取出一粒芝麻，這二十佉梨的拘薩羅國芝麻車以這種方式會更快耗盡，但一個阿浮陀地獄的時間尚未窮盡。比丘，如二十個阿浮陀地獄等於一個尼羅浮陀地獄"等。二十佉梨是以摩揭陀量器計算，拘薩羅國的一缽等於四摩揭陀缽。以那缽計算，四缽為一阿拉卡，四阿拉卡為一陀那，四陀那為一馬尼卡，四馬尼卡為一佉梨。以此佉梨計二十佉梨為一芝麻車。芝麻車即芝麻車載。阿浮陀地獄並非獨立的地獄，而是在阿鼻地獄中以阿浮陀數計算受苦處所，故稱"阿浮陀地獄"。尼羅浮陀等也是同樣。其中年數計算應如是知，如說："百千俱胝為一巴俱胝。百千巴俱胝為一俱胝巴俱胝。百千俱胝巴俱胝為一那由他。百千那由他為一尼那由他。百千尼那由他為一阿浮陀。尼羅浮陀是其二十倍。"處處皆同理。這種計算對不熟悉的人很難，故說"不易計算"。有些人說這些名稱是根據哭聲的不同和受刑方式的不同而得。其他人說是根據拷問方式而得，如註疏所說。又如提伽維達薩因嗔恨，以六十由旬大的身體仰臥投生大地獄受苦。又如隨從他見解的五百戶人家也隨他投生大地獄受苦。

Vuttañcetaṃ bhagavatā 『『seyyathāpi bhikkhave naḷāgāraṃ vā tiṇāgāraṃ vā aggiphuṭṭho kūṭāgārāni dahati ullittāvalittāni nivātāni phusitaggaḷāni pihita vātapānāni evameva kho bhikkhave yānikānici bhayāni uppajjanti, sabbāni bālato uppajjanti, no paṇḍitato yekeci upaddavā uppajjanti, no paṇḍitato, yekeci upasaggā…pe… no paṇḍitato. Iti kho bhikkhave sappaṭibhayo bālo appaṭibhayo paṇḍito saupaddavo bālo anupaddavo paṇḍito, saupasaggo bālo anupasaggo paṇḍitoti. Api ca pūtimacchasadiso bālo, pūtimacchabaddhapatta putisadiso hoti tadupasevī. Chaḍḍanīyataṃ jigucchanīyatañca āpajjati viññūnaṃ vuttampi cetaṃ nāradajātake.

『『Pūtimacchaṃ kusaggena, yo naro upanayhati;

Kusāpi pūti vāyanti, evaṃ bālūpasevanā』』ti.

Akattipaṇḍitocāpi sakkena devānamindena vare diyyamāne evamāha

『『Bālaṃ na passe na suṇe, na ca bālena saṃvase;

Bālenā』llāpasallāpaṃ, na kare na ca rocaye.

Kiṃnu te akaraṃ bālo, vada kassapa kāraṇaṃ;

Kena kassapa bālassa, dassanaṃ nābhikaṅkhasi.

Anayaṃ nayati dummedho, adhurāyaṃ niyuñjati;

Dunnayo seyyaso hoti, sammā vutto pakuppati;

Vinayaṃ so na jānāti, sādhu tassa adassana』』nti.

Evaṃ bāladujjanasaṃsaggavaseneva sabbāni bhayupaddavāni uppajjanti, no paṇḍitasevanavasenātisabbaso sappurisā atidullabhāva.

Idāni.

『『Dullabhañca manussattaṃ, buddhuppādo ca dullabho;

Dullabhā khaṇasampatti, saddhammo paramadullabho』』ti.

這是完整的簡體中文翻譯： 世尊如是說："諸比丘，如蘆屋或草屋被火焚燒時，會燒及塗抹完好、防風、門閂緊固、窗戶關閉的樓房。同樣，諸比丘，一切生起的怖畏，都從愚人而生，不從智者而生；一切生起的災禍，不從智者而生；一切障礙......不從智者而生。如是，諸比丘，愚人有怖畏，智者無怖畏；愚人有災禍，智者無災禍；愚人有障礙，智者無障礙。"而且，愚人如腐魚，親近愚人者如包裹腐魚的葉子，為智者所棄捨厭惡。如在那羅陀本生經中所說： "若人以草包腐魚，草葉也將生臭氣； 如是親近愚人者，必受愚人之薰染。" 阿吉底賢者當帝釋天王給予恩惠時如是說： "勿見愚人勿聞聲，不應與愚人同住； 與愚人莫交談論，無需對此生歡喜。 愚者於我何所為？迦葉請說其因由； 為何汝不願見愚？迦葉請為我解說。 愚者引匯入邪道，使人從事非正業； 難教導者更頑劣，受教誨反生嗔怒； 彼不通達于律儀，不見此人最為善。" 如是，一切怖畏災禍都因與愚人惡人交往而生，不因親近智者而生，故善人確實極難獲得。 現在： "人身難得佛難遇，善時難得法難聞；"

Imissā gāthāya vaṇṇanākkamo sampatto. Tattha dullabhañca manussattanti manussabhāvopi dullabhoyeva manussassa dullabhabhāvo kāṇakacchapopamādīhi veditabbo eko kira kassako gaṅgātīre tīṇi saṃvaccharāni kasitvā kiñcimattampi alabhitvā naṅgalaphālaṃ dvedhā bhinditvā gaṅgāyaṃ khipi tena gaṅgānadiyā vāhena eko uddhaṃ eko heṭṭhāti evaṃ dve naṅgalaphālakā gaṅgāyaṃ vuyhantā cirena eko uddhaṃ eko heṭṭhāti dve ekato hutvā pākatikā yujjanti tasmiṃ khaṇe vassasatavassasahassaccayena ekavāraṃ ummujjamāno kāṇakacchapo ummujjamānakkhaṇe tassa gīvā dvinnaṃ naṅgalaphālānamantare hoti ayaṃ kālo dullabhova evameva manussattabhāvopi dullabhoyeva tathāhi manussattabhāvaṃ alabhitvāva nirayapetaasurakāyatiracchānabhūmīsuyeva saṃsaritvā sīsampi ukkhipituṃ alabhantā ekabuddhantarā dve buddhantarā tayo buddhantarā cattāro buddhantarā ekāsaṅkhyeyyavasena niraye paccanakasattānaṃ gaṇanapathaṃ vītivattā, tathā petaasurakāyatiracchānabhūmīsupi atikhuddakena attabhāvena tilabījasāsapabījassa catupañcachasattaaṭṭhakalabhāgamatteneva aṅguliyā patiṭṭhitaṭṭhānamatteyeva bhūmipadese nisinnānaṃ atikhuddakasattānaṃ gaṇanapathampi vītivattā te hi gaṇituṃ iddhimantapuggale ṭhapetvā añño ko nāma sakkhissati tehi mohandhabhāvena kaṇhasukkapakkhampi ajānantā anekesu buddhasatesu vā buddhasahassesu vā uppajjamānesupi buddhotisaddaṃ asutvā vītivattā, evaṃ manussattabhāvopi dullabhoyeva. Manussattabhāve labhamānepi buddhuppādakālo atidullabhova. Buddhuppādakālepi sammādiṭṭhi hutvā kusalūpapattisaṅkhātā khaṇasampatti dullabhāva, saddhammadesakassāpi dullabhattā, tasmimpi sati aṅgavikalabhāvena saddhammasavanassāpi dullabhattāti evamādippabhedā manussattabhāvādikā khaṇasampattiyo dullabhāti veditabbā. Dullabhā khaṇasampattīti kusalūpapattisaṅkhātā khaṇasampatti dullabhāyeva tathā hi paccantavisaya arūpaasaññasattatiracchānapetanerayikakāle vā majjhimadesepi cakkhādiaṅgavikalevā paripuṇṇaaṅgabhāvepi micchādiṭṭhibhūtā vā kusalūpapattisaṅkhātā khaṇā na honti paccantavisaye hi pavattā janā pāṇātipātādidasaakusalakammapatheyeva ramanti abhiramanti, caṇḍasabhāvā ca te honti, ratanattayaguṇampi na jānanti. Arūpinopi puggalā paratoghosavirahitattā sotāpattimaggapaṭilābhopi tesaṃ natthi, buddhadassanādīnipi na labhanti. Asaññasattatiracchānapetanerayikakālesu pana pageva pūritapāramīnaṃ sattānaṃ pavattanampi abbohārikaṃ, sammādiṭṭhikule jāyamānāpi cakkhuvikalena buddhasaṅgharatanānaṃ adassanaṃ, sotavikalena dhammasavanatopi hāyati eḷamūgādibhāvena kusalasamādānā na honti. Aṅgasampannepi micchādiṭṭhibhāvena dvattiṃsamahāpurisalakkhaṇaasītianubyañjanabyāmappabhāparikkhittaṃ sabbajanānaṃ nayanarasāyatanabhūtaṃ sabbaññubuddhampi disvā pasādasommena cakkhunā oloketabbampi na maññanti manopadosavaseneva yugaggāhā hutvā yamakapāṭihāriyakālādīsu anekepi micchādiṭṭhino mahāniraye uppajjanti. Evaṃ kusalūpapattikhaṇasampattipi dullabhāyeva.

『『Dullabhañca manussattaṃ, buddhuppādo ca dullabho;

Dullabhā khaṇasampatti, saddhammo paramadullabho』』ti.

Imissā gāthāya attho vuttoyeva.

這是完整的簡體中文翻譯： 現到了解說這首偈頌的時候。其中"人身難得"是說，人的狀態確實難得，人身難得應從瞎眼龜的譬喻等來理解。據說有一個農夫在恒河邊耕種三年，一無所獲，把犁頭折成兩半扔進恒河，兩片犁頭被河水沖走，一片上游一片下游，這樣經過很長時間后，兩片犁頭又在一起合為一體。正在這時，每過百年千年才浮出水面一次的瞎眼龜，在浮出水面的瞬間，它的脖子正好套在兩片犁頭之間。這個時機確實難得。同樣，人身也確實難得。如是，未得人身而只在地獄、餓鬼、阿修羅、畜生界輪迴，連抬頭都做不到的眾生，有的在地獄受苦一佛時期、兩佛時期、三佛時期、四佛時期、一阿僧祇劫，其數量超出計算範圍。同樣，在餓鬼、阿修羅、畜生界中，以極小身形，只有芝麻籽、芥子籽的四分之一、五分之一、六分之一、七分之一、八分之一大小，只能棲息在手指尖那麼大的地方的極小眾生，其數量也超出計算範圍。除了具有神通的人，誰能計算它們？他們因愚癡連黑白月也不知道，即使數百數千佛出世，也未曾聽聞"佛陀"之聲而度過。如是人身確實難得。 即使獲得人身，佛陀出世的時期也極難得。即使在佛陀出世時期，成為正見者所獲得的善機也確實難得，因為說正法者難得，即使有說法者，因根器不全而聞法也難得。應知像這樣的種種人身等善機確實難得。"善機難得"是說，獲得善法的機緣確實難得。如是，在邊地、無色界、無想天、畜生、餓鬼、地獄時，或在中土也因眼等根不全，或雖諸根具足卻持邪見，都無法獲得善機。生在邊地的人只喜好殺生等十不善業道，性情暴戾，不知三寶功德。無色界眾生因無法聽聞他人教導，甚至無法證得預流道果，也得不到見佛等機緣。至於無想天、畜生、餓鬼、地獄時期，即使是已圓滿波羅蜜的眾生也無法修行。即使出生在正見家庭，眼根不全則見不到佛寶僧寶，耳根不全則聞不到法，啞巴等狀態則不能受持善法。即使諸根具足，因邪見而見到具足三十二大人相、八十種隨形好、光明照耀、為一切人眼中甘露的正等覺者，也不以凈信之眼觀看，反而因心生嗔恨而執持邪見，如在雙神變等時期，許多邪見者往生大地獄。如是善機確實難得。 "人身難得佛難遇，善時難得法難聞。" 這首偈頌的含義已經說完。

Iti sāgarabuddhittheraviracite sīmavisodhane

Pakiṇṇakakaṇḍo nāma pañcamo paricchedo.

Evaṃ satthuparinibbānato vassasataccayena patiṭṭhite isinā kāritattā』 isinagara』nti laddhanāme dvattapādibhūpālānaṃ nivāsaṭṭhānabhūte sīrikhettanagare erāvatiyā nadiyā pārimatīrabhūte pabbatasānumhi patiṭṭhitassa kañcanavaramahāthūpassa dāyakassa satvivamahādhammarañño kāle sāsanassa dvisahassasatādhikaekatiṃsatime vasse sāsane paṭiladdhasaddhānaṃ kulaputtānaṃ mahājānikaraṇavasena vimativinodaniyā vuttavacanaṃ saddayuttiatthayuttivasena sādhukaṃ avicinitvā nadiyā udakukkhepaṃ akatvā upasampadā kammassa kāritattā sāsane parājayamāpanne kulaputte upārambhakaraṇavasena sīmavipattihārako sīmasampattippakāsako gantho pavattati.

Ettāvatā ca sirikhettanagaragocaragāmena satvivamahādhammarājagurubhūtena mahāveyyākaraṇena tipiṭakadharena』saddhammakovido』ti pākaṭa nāmadheyyena mahātherena upajjhāyo hutvā paññādhipatīnaṃ nivāsabhūte pacchimajinacakkasāsanavare vāsigaṇācariyena gaṇavācakena vinayadharena mahāsāminā ca, rājagurunā tipiṭakanāgattherena ca ācariyo hutvā vejjakammajaṅghapesanakammādivasena anesanaṃ pahāya sammā ājīvena visuddhājīvehi saṅghagaṇehi kārakasaṅghā hutvā sirikhettanagarassa dakkhiṇadisābhāge dīghapabbatasānumhi erāvatiyā nadiyā tīre vālikapuḷine sīmāpekkhāya saha udakukkhepaṃ katvā pavattāya udakukkhepasīmāya dasadhā byañjanavipattiṃ akatvā ṭhānārahena ñatticatutthena kammena upasampadāya vīsativassena sāgarabuddhīti garūhi gahitanāmadheyyena bhikkhunā racito sāsanavipattihārako sīmavisodhanī nāma gantho samatto.

Ettāvatā vibhattā hi, sappabhedappavattikā;

Sīmavisodhanīhesā, nipuṇā sādhucintitā.

Sirikhettāti paññāte, pure aparanāmake;

Dakkhiṇeyyadisābhāge, uccanena katālaye.

Vasanto bhikkhu nāmena, sāgarabuddhīti vissuto;

Puṇṇe vīsativassamhi, ganthoyaṃ sādhucintito.

Mayāyaṃ racito gantho, niṭṭhappatto anākulo;

Evaṃ pāṇinaṃ sabbe, sīghaṃ sijjhantu saṅkappā.

Yāva buddhotināmampi lokajeṭṭhassa tādino;

Tāva tiṭṭhatu yaṃ gantho, sāsane hārayaṃ tamaṃ.

Uddhaṃ yāva bhavaggā ca, adho yāva avīcito;

Samantā cakkavāḷesu, ye sattā pathavīcarā.

Tepi sabbe mayā hontu, samasamavipākino;

Ciraṃ jīvatu no rājā, sāsanassa ujjotako.

Dibbanto rājadhammena, arogo saha ñātibhi;

Anena puññakammena, bhaveyyaṃ jātijātiyaṃ.

Sāsanaṃ jotayantova, sakyaputtassa sāsane;

Yadā nassati saddhammo, andhībhūto mahītale;

Devaloke tadā hessaṃ, tusite ṭhānamuttameti.

Sīmavisodhanī niṭṭhitā.

這是完整的簡體中文翻譯： 這是由海智長老所著《界限清凈》中 第五章雜項品。 如是在導師般涅槃后一百年，在因仙人建造而得名"仙人城"，作為德瓦塔帕等王的居住處的吉祥城（室利謝底城），在伊洛瓦底河對岸山麓建立的金色殊勝大塔的施主，是薩特維瓦大法王時期，在佛教二千三十一年，因令獲得信仰的善男子蒙受大損失，未善加考察《疑惑消除》中所說的文句是否合乎文法和義理，未作河水界標記而授具足戒，導致教法衰敗，善男子受誹謗，因此有這部破除界限過失、顯明界限圓滿的著作流傳。 至此，這部由吉祥城（室利謝底城）境內村莊出身，為薩特維瓦大法王之師，大文法家，持三藏，以"正法通達者"聞名的大長老為戒師，在般若為主的住處，後期佛陀教法中，由住眾導師、誦經師、持律師大沙彌和王師三藏龍長老為阿阇黎，捨棄醫術、送信等非法活命，以正命為生的清凈僧眾作為作法僧團，在吉祥城南方長山山麓伊洛瓦底河岸沙灘上，為求結界而作水界標記，在已作水界標記的界內，不犯十種文句過失，以適合之處的白四羯磨受具足戒滿二十年，被師長取名為海智的比丘所著、能除教法過失的《界限清凈》完畢。 至此分別已說，具諸支分轉， 此界限清凈，細密善思惟。 吉祥城著名，別名所不知， 南方高處造，住處甚莊嚴。 比丘名海智，二十年圓滿， 此論善思惟，著作已告成。 我造此著作，完成無混亂， 愿諸眾生愿，速得成就滿。 乃至世間尊，佛陀之名在， 愿此論住世，除暗顯教法。 上至有頂天，下至無間獄， 周遍輪圍內，所有地行眾。 愿彼等眾生，平等得善果， 愿我王長壽，光顯于教法。 以王法照耀，無病眷屬俱， 以此功德力，愿我生生世。 常顯佛子教，正法若滅時， 世間成黑暗，我願生兜率， 住彼最勝處。 《界限清凈》竟。

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