Namo tassa bhagavato arahato sammāsambuddhassa

Namakkārapāḷi

1.

Sugataṃ sugataṃ seṭṭhaṃ, kusalaṃkusalaṃ jahaṃ;

Amataṃ amataṃ santaṃ, asamaṃ asamaṃ dadaṃ.

Saraṇaṃ saraṇaṃ lokaṃ, araṇaṃ araṇaṃ karaṃ;

Abhayaṃ abhayaṃ ṭhānaṃ, nāyakaṃ nāyakaṃ name.

2.

Nayanasubhagakāyaṅgaṃ,

Madhuravarasaropetaṃ;

Amitaguṇagaṇādhāraṃ,

Dasabalamatulaṃ vande.

3.

Yo buddho dhitimāññadhārako,

Saṃsāre anubhosi kāyikaṃ;

Dukkhaṃ cetasikañca lokato,

Taṃ vande naradevamaṅgalaṃ.

4.

Bāttiṃsatilakkhaṇacitradehaṃ,

Dehajjutiniggatapajjalantaṃ;

Paññādhitisīlaguṇoghavindaṃ,

Vande munimantimajātiyuttaṃ.

5.

Pātodayaṃ bāladivākaraṃva,

Majjhe yatīnaṃ lalitaṃ sirīhi;

Puṇṇindusaṅkāsamukhaṃ anejaṃ,

Vandāmi sabbaññumahaṃ munindaṃ.

6.

Upetapuñño varabodhimūle,

Sasenamāraṃ sugato jinitvā;

Abojjhi bodhiṃ aruṇodayamhi,

Namāmi taṃ mārajinaṃ abhaṅgaṃ.

7.

Rāgādichedāmalañāṇakhaggaṃ,

Satīsamaññāphalakābhigāhaṃ;

Sīloghalaṅkāravibhūsitaṃ taṃ,

Namāmibhiññāvaramiddhupetaṃ.

8.

Dayālayaṃ sabbadhi dukkaraṃ karaṃ,

Bhavaṇṇavātikkamamaggataṃ gataṃ;

Tilokanāthaṃ susamāhitaṃ hitaṃ,

Samantacakkhuṃ paṇamāmi taṃmitaṃ.

9.

Tahiṃ tahiṃ pāramisañcayaṃ cayaṃ,

Gataṃ gataṃ sabbhi sukhappadaṃ padaṃ;

Narānarānaṃ sukhasambhavaṃ bhavaṃ,

Namānamānaṃ jinapuṅgavaṃ gavaṃ.

10.

Maggaṅganāvaṃ munidakkhanāviko,

Īhāphiyaṃ ñāṇakarena gāhako;

Āruyha yo tāya bahū bhavaṇṇavā,

Tāresi taṃ buddhamaghappahaṃ name.

11.

Samatiṃsatipāramisambharaṇaṃ,

Varabodhidume catusaccadasaṃ;

Varamiddhigataṃ naradevahitaṃ,

Tibhavūpasamaṃ paṇamāmi jinaṃ.

12.

Satapuññajalakkhaṇikaṃ virajaṃ,

Gaganūpamadhiṃ dhitimerusamaṃ;

Jalajūpamasītalasīlayutaṃ,

Pathavīsahanaṃ paṇamāmi jinaṃ.

13.

Yo buddho sumati dive divākarova,

Sobhanto ratijanane silāsanamhi;

Āsīno sivasukhadaṃ adesi dhammaṃ,

Devānaṃ tamasadisaṃ namāmi niccaṃ.

14.

Yo pādapaṅkajamuduttalarājikehi,

Lokehi tīhivikalehi nirākulehi;

Sampāpuṇe nirupameyyatameva nātho,

Taṃ sabbalokamahitaṃ asamaṃ namāmi.

15.

Buddhaṃ narānarasamosaraṇaṃ dhitattaṃ,

Paññāpadīpajutiyā vihatandhakāraṃ;

Atthābhikāmanaradevahitāvahaṃ taṃ,

Vandāmi kāruṇikamaggamanantañāṇaṃ.

16.

Akhilaguṇanidhāno yo munindopagantvā,

Vanamisipatanavhaṃ saññatānaṃ niketaṃ;

Tahimakusalachedaṃ dhammacakkaṃ pavatto,

Tamatulamabhikantaṃ vandaneyyaṃ namāmi.

17.

Suciparivāritaṃ surucirappabhāhi rattaṃ,

Sirivisarālayaṃ gupitamindriyehupetaṃ;

Ravisasimaṇḍalappabhutilakkhaṇopacittaṃ,

Suranarapūjitaṃ sugatamādaraṃ namāmi.

18.

Maggoḷumpena muhapaṭighāsādiullolavīciṃ,

Saṃsāroghaṃ tari tamabhayaṃ pārapattaṃ pajānaṃ;

Tāṇaṃ leṇaṃ asamasaraṇaṃ ekatitthaṃ patiṭṭhaṃ,

Puññakkhettaṃ paramasukhadaṃ dhammarājaṃ namāmi.

19.

Kaṇḍambaṃmūle parahitakaro yo munindo nisinno,

Accheraṃ sīghaṃ nayanasubhagaṃ ākulaṇṇaggijālaṃ;

Dujjāladdhaṃsaṃ munibhijahitaṃ pāṭiheraṃ akāsi,

Vande taṃ seṭṭhaṃ paramaratijaṃ iddhidhammehupetaṃ.



礼敬世尊、阿罗汉、正等正觉者
礼敬偈
1
善逝善逝最殊胜，善巧善巧断烦恼；
甘露甘露寂静者，无等无等施一切。
庇护庇护世间者，离诤离诤作利乐；
无畏无畏立定处，导师导师我顶礼。
2
目观身相皆端严，
言词清妙具悦音；
无量功德为根本，
十力无比我顶礼。
3
佛陀具足坚定智，
轮回经历身苦痛；
以及世间心忧恼，
顶礼人天吉祥者。
4
三十二相庄严身，
身光普照放光明；
智慧坚毅戒德海，
顶礼牟尼最后生。
5
如同旭日初升起，
众修行者中庄严；
面如满月无动摇，
我今顶礼一切智。
6
具足福德菩提树，
善逝降伏魔军众；
黎明觉悟菩提道，
礼敬破魔无坏者。
7
断贪等垢智剑利，
正念智慧持盾牢；
戒德庄严为装饰，
礼敬神通具胜者。
8
慈悲之所难行能，
超越有海得道者；
三界怙主善安住，
礼敬遍眼无量尊。
9
处处积集诸波罗，
处处贤者乐所依；
人天安乐之来源，
礼敬最上胜牟尼。
10
圣道之船佛善导，
精进桨橹智为舵；
载众渡越诸有海，
礼敬消罪正觉尊。
11
圆满三十波罗蜜，
菩提树下示四谛；
成就胜通利人天，
礼敬寂灭三有尊。
12
百福庄严相无垢，
如空广大志如山；
如莲清净具戒德，
礼敬堪忍如地尊。
13
佛陀智慧如天日，
端坐石座放光明；
演说寂乐妙法时，
我常礼敬无等伦。
14
莲足放射殊胜光，
三界无垢无扰乱；
怙主证得无上觉，
礼敬世间无等尊。
15
佛为人天所归依，
慧灯光明破黑暗；
利益众生求义者，
礼敬大悲无量智。
16
具足一切功德藏，
牟尼来至仙人苑（位于印度瓦拉纳西）；
为断不善转法轮，
礼敬无上应供尊。
17
清净眷属光庄严，
吉祥所依护诸根；
日月轮相等庄严，
恭敬礼敬人天师。
18
以道船筏渡瀑流，
越度生死至彼岸；
无等归依独济渡，
礼敬福田法王尊。
19
芒果树下为他利，
牟尼端坐显神变；
迅速可观炽焰网，
礼敬殊胜具通者。

20.

Munindakko yveko dayudayaruṇo ñāṇavitthiṇṇabimbo,

Vineyyappāṇoghaṃ kamalakathitaṃ dhammaraṃsīvarehi;

Subodhesī suddhe tibhavakuhare byāpitakkittinañca,

Tilokekaccakkhuṃ dukhamasahanaṃ taṃ mahesiṃ namāmi.

21.

Yo jino anekajātiyaṃ saputtadāramaṅgajīvitampi,

Bodhipemato alaggamānaso adāsiyeva atthikassa;

Dānapāramiṃ tato paraṃ apūri sīlapāramādikampi,

Tāsamiddhiyopayātamaggataṃ tamekadīpakaṃ namāmi.

22.

Devādevātidevaṃ nidhanavapudharaṃ mārabhaṅgaṃ abhaṅgaṃ,

Dīpaṃ dīpaṃ pajānaṃ jayavarasayane bodhipattaṃdhipattaṃ;

Brahmābrahmāgatānaṃ varagirakathikaṃ pāpahīnaṃ pahīnaṃ,

Lokālokābhirāmaṃ satatamabhiname taṃ munindaṃ munindaṃ.

23.

Buddho nigrodhabimbo mudukaracaraṇo brahmaghoseṇijaṅgho,

Kosacchādaṅgajāto punarapi sugato suppatiṭṭhitapādo;

Mūdodātuṇṇalomo athamapi sugato brahmujuggattabhāvo,

Nīlakkhī dīghapaṇhī sukhumamalachavī thomyarasaggasaggī.

24.

Cattālīsaggadanto samakalapanajo antaraṃsappapīno,

Cakkenaṅkitapādo aviraḷadasano mārajussaṅkhapādo.

Tiṭṭhanto nonamantobhayakaramudunā jaṇṇukānāmasanto,

Vaṭṭakkhandho jino gotaruṇapakhumako sīhapubbaḍḍhakāyo.

25.

Sattappīno ca dīghaṅguli matha sugato lomakūpekalomo,

Sampannodātadāṭho kanakasamataco nīlamuddhaggalomo.

Sambuddho thūlajivho atha sīhahanuko jālikappādahattho,

Nātho uṇhīsasīso itiguṇasahitaṃ taṃ mahesiṃ namāmi.

26.

Buddhobuddhotighoso atidulabhataro kā kathā buddhabhāvo,

Loke tasmā vibhāvī vividhahitasukhaṃ sādhavo patthayantā.

Iṭṭhaṃ atthaṃ vahantaṃ suranaramahitaṃ nibbhayaṃ dakkhiṇeyyaṃ,

Lokānaṃ nandivaḍḍhaṃ dasabalamasamaṃ taṃ namassantu niccaṃ.

27.

Puññenetena sohaṃ nipuṇamati sato samparāye ca titto,

Dakkho diṭṭhujjupañño avikalavīriyo bhogavā saṃvibhāgī.

Tikkho sūro dhitatto saparahitacaro dīghajīvī arogo,

Dhañño vaṇṇo yasassī atibalavadharo kittimā khantupeto.

28.

Saddho dātaṅgupeto paramasiridharo diṭṭhadhamme viratto,

Lajjī kalyāṇamitto abhiratakusalo pañcasīlādirakkho.

Appiccho appakodho ativujuhadayo iddhimā appameyyo,

Pāsaṃso pemavāco sujanaguṇavidū māmako so bhaveyyaṃ.

29.

Itthaṃ asaṅkhaye nātha, guṇe lakkhaṇadīpite;

Gāthāsu sūcakāsveka, gāthampi sarate budho.

30.

Caturāpāyamutto so, sādhakatthadvayassa ca;

Hatūpaddavajālo ca, lābhī hitasukhassa ca.

31.

Adhipo naradevānaṃ, catudīpissaropi vā;

Bhaveyya antime dehe, tamaññaṃ setachattakaṃ.

32.

Bhāvanāyānamāruyha, samamessati subbato;

Imasmiṃ attabhāvepi, arogo dīghajīviko.

33.

Pūjito sabbalokehi, bhāvanābhiratīmano;

Janappiyo manāpo ca, kā kathākhiladhāraṇe.

Namakkārapāḷi niṭṭhitā.

Namakkāraṭīkā

Namo tassa bhagavato arahato sammāsambuddhassa

1.

Sugatantyādivaṇṇehi , pasatthañca sukhaddadaṃ;

Vandantānaṃ jinaṃ natvā, dhammaṃ suddhaṃ gaṇuttamaṃ.

2.

Namakkāraṃ hitatthīhi, porāṇācariyehi ca;

Likhitvā ṭhapitaṃ puñña, buddhiyā tena vandinaṃ.

3.

Tassatthavaṇṇanaṃ kassaṃ, gambhīratthasubodhanaṃ;

Movipunāmena santena, sīlupetena yācito.

4.

Vaṇṇantopi ca tassatthaṃ, taṃ taṃ aṭṭhakathādisu;

Vuttañāyena kassāmi, saddhā suṇātha sādhavo.



20
牟尼日轮独无二，慈悲旭日智光明；
莲说法光度众生，遍及三界扬名声；
三界独眼除诸苦，我今顶礼大仙尊。
21
胜者无数诸生中，子女妻眷及生命；
为求菩提心无著，施与求者不吝惜；
圆满布施波罗蜜，及戒等诸波罗蜜；
成就圆满证菩提，顶礼独一明灯者。
22
天中天王具胜身，破魔不坏具威力；
众生明灯胜座上，证得无上菩提道；
梵天来集善言说，远离诸恶断烦恼；
世间光明常喜乐，我今顶礼牟尼王。
23
佛身如尼拘律树，手足柔软梵音腿；
阴藏密覆善安立，双足平稳善安住；
毛发柔软身正直，具足庄严妙身相；
目如青莲足跟长，肤色细腻味觉胜。
24
具四十齿列整齐，两肩圆满极丰润；
足具轮相齿无隙，足如螺贝极端严。
立不俯身手柔软，双膝相合不相触；
项圆胜者眼睫长，身如狮子前身相。
25
七处丰满指纤长，善逝一毛生一孔；
齿白整齐金色身，发端绀青甚庄严。
正觉广长舌相具，颊如狮子网缦手；
怙主顶髻极庄严，具足功德礼大仙。
26
佛佛声音最难得，何况亲证佛陀果；
是故世间诸智者，希求种种利乐事。
引导义利利人天，无畏应供增喜乐；
世间欢喜十力尊，无等应当常礼敬。
27
愿我以此诸福德，来世具慧念圆满；
正见精进富布施，敏锐勇猛具坚志；
利己利他长寿康，幸福端严具名声。
28
具信布施最吉祥，现法离欲具惭愧；
善友乐善护五戒，少欲寡嗔心正直；
神通无量受称赞，悦语知德为追随。
29
如是无量诸功德，相好庄严为标识；
偈颂简略而指示，智者忆持一偈颂。
30
解脱四恶趣苦难，成就两种利益事；
远离灾祸诸过患，获得利益与安乐。
31
人天之主具威德，或为四洲之君王；
最后所受之身躯，白伞高举为标帜。
32
乘禅定乘具律仪，平等趣向于涅槃；
于此一期生命中，无病长寿具安乐。
33
一切世间所供养，禅修喜乐意专注；
众人敬爱生欢喜，何况受持诸功德。
礼敬偈终
礼敬偈注释
礼敬世尊、阿罗汉、正等正觉者
1
以善逝等赞叹词，称赞能与乐安者；
礼敬胜者与净法，及最上僧众已讫。
2
为求利益古师长，已写记录此礼敬；
以此功德愿礼敬，者得福慧两俱增。
3
应莫维布那贤者，具足戒德之祈请；
为释甚深义理故，今当造作其注释。
4
今当解释其义理，依据诸注疏所说；
如理宣说此道理，善者至诚来谛听。

5.

Namanaṃ namatītī vā, namatī tena vā namo;

Tassa kāronti tāhīti, namakkāroti vuccati.

6.

Tañca buddhaghosācari, yena pubbasutaṃ kataṃ;

Buddhaghosuppattiyañca, taṃ taṃ pana kathādisu.

7.

Na diṭṭhaṃ katakāraṇaṃ, tasmā hitatthikehi ca;

Porāṇācariyehī ca, ṭhapitanti mayā vuttaṃ;

Taṃ kāraṇaṃ viññūhī ca, vicāretvā vijānitanti.

1.

Sugataṃ sugataṃ seṭṭhaṃ, kusalaṃkusalaṃ jahaṃ;

Amataṃ amataṃ santaṃ, asamaṃ asamaṃ dadaṃ.

Saraṇaṃ saraṇaṃ lokaṃ, araṇaṃ araṇaṃ karaṃ;

Abhayaṃ abhayaṃ ṭhānaṃ, nāyakaṃ nāyakaṃ name.

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

Vuttañhi tattha –

‘‘Yaṃ kiliṭṭhapadaṃ mandā, bhidheyyaṃ yamakādikaṃ;

Kiliṭṭhapadadoseva, tampi anto karīyatī’’ti.

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

‘‘Patītasaddaracitaṃ, siliṭṭhapadasandhikaṃ;

Pasādaguṇasaṃyuttaṃ, yamakaṃ matamedisa’’nti.

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

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

1

. ‘‘Rājakumāra yaṃ tathāgato taṃ vācaṃ jānāti abhūtaṃ atacchaṃ anatthasaṃhitaṃ, sā ca paresaṃ appiyā amanāpā, na taṃ tathāgato vācaṃ bhāsati. 2. Yampi tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ anatthasaṃhitaṃ, sā ca paresaṃ appiyā amanāpā. Tampi tathāgato vācaṃ na bhāsati. 

5
敬礼者敬礼故，或因敬礼故为礼；
以其致敬作礼故，是故称为礼敬文。
6
此由佛音论师造，前已闻知而记述；
佛音论师之传记，及诸故事所宣说。
7
未见造作之缘由，是故为求利益者；
及诸古代之师长，安立我已如是说；
此因智者当思择，观察而得如实知。
1
善逝善逝最殊胜，善巧善巧断烦恼；
甘露甘露寂静者，无等无等施一切。
庇护庇护世间者，离诤离诤作利乐；
无畏无畏立定处，导师导师我顶礼。
1.[释义]现在首先以善逝等十八种功德赞叹礼敬佛陀，故开始"善逝"等两偈。此当视为全句首押韵的偈颂。而此押韵在《善晓修辞论》中称为"艰涩过失"。
如其中所说：
"词义艰涩愚者等，所说押韵等修辞；
皆为艰涩之过失，此亦应当作终结。"
然而此处因词句悦耳而构成，故具有称为净信功德的声音修辞。因此应当视此押韵为善说。其他押韵偈颂亦复如是。故再于《庄严论》中说：
"词句悦耳善连接，具足净信功德饰；
如是押韵诸智者，皆当如此而称许。"
其中"善逝"，因行善妙故、达善处故、正确行故为善逝。他以圣道善行故称为善逝，善为前缀，√gam为动词词根，ta为后缀。"su"表示善妙义。以圣道行走清净、无过、安稳、无碍而行，是为其义。此行有二种：身行与智行。其中世尊亲近应化众生，定能成就其利乐，故身体行走善妙为身行。以自觉智遍知一切世间，以遍知等现观而了知，故以智而行为智行。此处是指智行。在《增支注》中则说："善妙行、行为者为善逝。"又说："行向善处者为善逝"，以所缘作用趣向不死涅槃之义。又"他正确而行故为善逝"。"su"字义同"sammā"(正确)。以此此道所断烦恼，不再重返、不再回来之义。或"正确而来故为善逝"，从燃灯佛足下直至菩提座，圆满三十波罗蜜正确实践，为一切世间作利乐，不落常断、欲乐、自苦等边际而来之义。我礼敬彼善逝佛陀，如是关联。
再说"善逝"，因正确说故为善逝。他正确宣说故称善逝。善为前缀，√gad为动词词根，意为说话、言语等，ta后缀，d变t。于六种语言中，当说处即说之义。如《中部》《无畏王子经》中说：
1."王子，如来知此语虚妄不实无益，且为他人不喜不悦，如来不说此语。2.如来知此语真实正确无益，且为他人不喜不悦，如来亦不说此语。"

3. Yañca kho tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ atthasaṃhitaṃ, sā ca paresaṃ appiyā amanāpā, tatrakālaññū tathāgato hoti tassā vācāya veyyākaraṇāya. 4. Yaṃ tathāgato vācaṃ jānāti abhūtaṃ atacchaṃ anatthasaṃhitaṃ, sā ca paresaṃ piyā manāpā, na taṃ tathāgato vācaṃ bhāsati. 5. Yampi tathāgato jānāti bhūtaṃ tacchaṃ anatthasaṃhitaṃ, sā ca paresaṃ piyā manāpā, tampi tathāgato vācaṃ na bhāsati. 

3.如来知此语真实正确有益，然为他人不喜不悦，如来于此知时而说此语。4.如来知此语虚妄不实无益，然为他人喜悦欢意，如来不说此语。5.如来知此语真实正确无益，然为他人喜悦欢意，如来亦不说此语。

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

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

‘‘Yo bhūtamatthasaṃhītaṃ, paresamappiyā vācaṃ;

Bhūtamatthasahītañca, paresaṃ piyavācanti;

Dvivācaṃ yuttaṭṭhāneva, vadatīti sugatoti;

Vuccatī ca dakārassa, katvā takāraviññunā’’ti.

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


6.如来知此语真实正确有益，且为他人喜悦欢意，如来于此知时而为解说。
在此经文中，为易于理解故当略知。如何是六种语言：一、虚妄无益不悦语，二、真实无益不悦语，三、真实有益不悦语，四、虚妄无益悦意语，五、真实无益悦意语，六、真实有益悦意语。其中，称非盗贼为盗贼等所说之语为第一语。称真盗贼为盗贼等所说之语为第二语。因未修福故贫穷丑陋无势力，今生亦不修福，第二心moment如何能脱离四恶趣等，如是为大众利益、为法、为教诫而说之语为第三语。一恶人说："我母怀我时，渴望木苹果。她找不到其他取果者，便派我去。我去后不能攀树，便自己抓住自己的脚如锤子般投向树上。于是在树枝间游走采果，不能下来，回家取梯子下来后去见母亲给她果实。那些果实都很大如瓮。从此我母亲一坐便吃六十个果。"如是等所说之语为第四语。为利养谄媚等种种赞美他人之语，以及谈论王论贼等世俗闲谈为第五语。依圣谛相应之法语为第六语。智者听闻此语百年亦不厌足。其中世尊只说第三和第六两种语。因此善人亦当只说此两种语。这是注释书中所说的略义。但在《清净道论大疏》和《显扬心义疏》中另有不同解释。应当参看彼等而取。这是此处的摄颂：
"若真实有益语，为他人不悦意；
及真实有益语，为他人所喜悦；
二语于当处说，故称为善逝者；
智者了知此义，d音转成t音故。"
"最胜"，因功德巨大故为殊胜。他较诸殊胜者更为殊胜故称最胜。殊胜之语，在殊胜语尾加iṭṭha后缀。殊胜之声变so，较诸殊胜的辟支佛、声闻等以戒定慧等功德更为殊胜之义。或在妙善四念处等诸法中寻求、遍寻故为最胜，即佛。善为前缀，√esa为寻求义词根，加ta后缀。或为善人所应寻求、遍寻故为最胜。sant(善)为前缀，√isa为寻求义词根，加ta后缀，sant变so，i变e，ta变ṭṭha。或为善人所欲、所爱故为最胜。sant为前缀，√isu为欲、爱义词根，加ta后缀。或为欲求善人利乐故为最胜，即佛。此为作者义。或令觉悟善妙四念处等诸法故为最胜。此为使令作者义。善为前缀，√esa为觉知义词根，加ta后缀。彼最胜。


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

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

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

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

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

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

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

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

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


这是一段关于"舍善与不善"的解释。我来翻译:
"善舍不善"中,应当分析"善"与"不善"二词。摧毁、动摇、震撼、破坏邪恶法故为善,指四地之善。ku(恶)为前缀,√sal为动摇义词根,加a后缀。其中,欲界善以暂时断除摧毁恶法,广大善以镇伏断除动摇恶法,出世间善以根除断除破坏恶法之义。
或因善人以此遮蔽、关闭、堵塞恶趣之门故为善,此为工具义。此处因说"舍"故,只指三地之善。其相为无过失及乐报,作用为破坏不善,现起为清净或善报,近因为如理作意。不善即非善,如敌对朋友,为善之对立,以能舍与所舍之义。其相为有过失及苦报,或有过失不善报,作用为生不利,现起为不善报,近因为不如理作意。福行与不动行称为善,非福行称为不善,即善与不善。此二字为"舍"之业处。
"舍"者,道位以根除断而舍,果位以止息断而舍、破坏之义。以阿罗汉道智舍断,或以果智舍断、止息,即佛。√hā为舍弃义词根,加a后缀。虽然此处未说善法为道所断法,但当无明、爱等轮回根本烦恼为阿罗汉道智所断时,因作为世间善生起之根本的无明、爱不存在,福行不能在轮回中再生起,所以轮回根本烦恼断时,以果来说善也称为断。如"诸比丘,色非汝所有,应当舍离"等。阿罗汉所作威仪业不称为善,应知说为唯作。
如《相应注》所说:"漏尽者所作业非善非不善,成为无报而住于唯作。"
《增支注》亦说:"阿罗汉道导向善不善业灭尽,如是由此破坏彼。"
故《小义释》说:"以阿罗汉道智,以行识灭,若生起名色,此处彼等灭、寂、消失、止息。"
"甘露"谓离死。彼胜者不死故为甘露,或以阿罗汉道断尽能生死法的烦恼,离于再死故为甘露。或以所缘而证得涅槃,胜者无死亡故称甘露。应知胜者虽未胜蕴魔死魔,但因断烦恼魔,必将战胜彼等,故以果称为甘露。
再说"甘露"为具足甘露涅槃。无死亡故为甘露,即涅槃。其相为寂静,作用为不死,现起为无相或出离。涅槃则无近因。
如《弥兰陀问》中长老那先说:"涅槃不因任何因缘而生。"


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

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

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

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

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


我来 译这段巴利文：
他有此故为甘露者，即胜者。根据"从信等"规则，以ṇa后缀表示"有"义。如"有信者"、"有慧者"等。意为此胜者以四道智证得甘露涅槃，彼甘露。
"寂静"谓善寂灭一切烦恼热恼与轮回苦。彼佛因寂灭一切烦恼热恼与轮回苦故称寂静。√sam为寂静义词根加ta后缀。应知词根末字脱落，ta后缀变成nta而成词。因在菩提座上以阿罗汉道智断尽轮回中造热恼的烦恼，故身心清凉寂静，彼寂静。
"无等"谓以戒等功德与任何人无等同。彼佛无人能与戒等功德相等故称无等。意为此有情世间中无论人、天、梵天都无有能与佛陀在戒定慧等功德上相等者。世尊具足以八十种随好庄严的三十二大人相所成之色身，及以一切清净戒蕴等功德宝庄严之法身，以及福德大、力大、神通大、名声大、智慧大等功德达最上殊胜，故说世尊以戒等功德无与等伦、无可比拟。
"施无等"谓以说法智为所化众生施予与世间法无等的道果涅槃法。此中"无等"指无有与此等同的世间法，即道果涅槃。或"无等"谓因其他法中最上，以四圣道应证的涅槃。如世尊所说："诸比丘，若有为法、若无为法，离贪为其最上。"此字与"施"字为业处关系。"施"者即佛。√dā为施予义词根加a后缀。他以大悲为主，以显示证得甘露之行道，以说法智为所化众生施予与任何世间法无等的出世间道果涅槃法之义。彼施无等者。
[第二偈]第二偈中,"庇护"即作为一切有情世间的归依、依止、窟宅、救护。彼佛因有情世间归依故称庇护。√sar加yu后缀。或因有情世间趋入、进入故称庇护。或因具信敬的天人思维"此是庇护"故称庇护。或因趣入者的天人通达正法故称庇护。√sar思维义加yu后缀。在归依处则指破除、损害怖畏、热恼、苦、烦恼故为庇护。注释书中说是指三宝。彼庇护。


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

‘‘Yāvatā candimasūriyā pariharanti,

Disā bhanti virocamānā;

Tāva sahassadhā loko,

Ettha te vattati vaso’’ti.

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

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

‘‘Dhanuggaho asadiso, rājaputto mahabbalo;

Sabbāmitte raṇaṃ katvā, saṃyamaṃ ajjhupāgamī’’ti.

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

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

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


再说"庇护世间"指知晓有情、行法、器世间所成之世间。此中因福非福及其果报建立故为世间,指有情世间。√lok为住立义加ṇa后缀。毁灭、坏灭故为世间,指行法世间。√luj加ṇa后缀。以种种行相显现故为世间,或动摇与静止者住立其中故为世间,指器世间即轮围界。√lok加ṇa后缀。此中如"世间是常"或"世间非常"等处,应知以有根之色等蕴的积集相续为有情,以词义称为有情世间。如"一世间即一切有情依食而住"等处,有根或无根之蕴的积集相续由缘所造作故为诸行,诸行即世间,以词义称为行法世间。
"日月运行照耀之处,
光明照射诸方域;
如是千倍世界中,
你之威力所行使。"
此处无根之色等积集相续,因容受安住其中故为器世,即世间,以词义称为器世间,应如是了知,彼世间。思维、了知、已知故为庇护,即佛。√sar思维义加yu后缀。"庇护世间"为其关系。意为佛以无碍智通达有情世间、行法世间、器世间、烦恼世间、有世间、根世间、蕴世间、处世间、界世间等诸多世间。
"离诤"谓无烦恼,或离烦恼所称诤。诤字见于烦恼、战斗、粉碎等义。如"有诤法、无诤法"等中指烦恼。因有情因此等号哭故称诤。
"无与伦比善射者,王子力大具威猛;
使诸敌人俱粉碎,出家修道修禁戒。"
在《无等本生》中见于战斗义。"作诤"即作战,"修道"指修习仙人出家法。"将草与木作诤,四方八方皆奔走"在《六牙本生》中见于粉碎义。"作诤"即作粉碎。"彼等"指八千象。此处应取烦恼义。此中词义为:因贪等粉碎、逼迫有情故为诤,或因此等有情号哭哀叹故为诤,即烦恼。√raṇ声音义加a后缀。无诤即烦恼者称为离诤。因胜者在菩提树下降伏烦恼魔,无诤烦恼之义。彼离诤。
"作离诤"指在所化相续中作烦恼所称诤之不存在。此中"诤"是被此等贪等所胜的有情号哭哀叹之义。以说法智在所化相续中作其不存在之义。或"作"者即佛。彼作者。
"无畏"谓因无生等怖畏故无怖。此中怖有四种:心悚怖、智怖、所缘怖、愧怖。其中以心惊怖故为怖,为心悚怖。以智判断而怖故为怖,为智。从此怖故为怖,为所缘怖。以此畏恶故为怖,为愧怖。√bhī怖畏义加ṇa后缀。


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

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

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

‘‘Ruḷhīkhyātaṃ nipātañcu, pasaggālapanaṃ tathā;

Sabbanāmantimetesu, na kato viggaho chasū’’ti.

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


我来 译这段巴利文：
在《大义释》中提到生怖、老怖、病怖、死怖、王怖、贼怖、火怖、水怖、自责怖、他责怖、刑罚怖、恶趣怖、波浪怖、鳄鱼怖、漩涡怖、鲨鱼怖、活命怖、恶名怖、众中羞怖、迷醉怖、恶趣怖等。无此等怖畏故为无畏,即佛。因以阿罗汉道断尽一切作为怖畏因的烦恼,故无一切怖畏之义。
再说"无畏处导师"中,"无畏"字为"处"字的修饰语。"处"字为"导师"字的业处。怖字义如前所说。因此涅槃中无一切怖畏故为无畏,即涅槃。佛、辟支佛、阿罗汉住、生起于此故为处,即涅槃。引导所化众生故为导师,即佛。√nī引导义加ṇvu后缀。彼佛以法教令具缘善男子证得道等,令证得道果智而引导至涅槃处之义,彼导师。
再说"礼敬导师"中,我礼敬导师佛陀,如是关联。其中"导师"者,引导所化众生从轮回海至涅槃彼岸故为导师,即佛。如船夫以船引导人从此岸至彼岸,如是以道分之船引导众生从轮回海至涅槃彼岸、令达到之义。或"导师"者,因至三界最上位故为导师,即长上、最胜、最尊。因至长上位故称导师。√nī行走义加ṇvu后缀。他在此世间首先以阿罗汉道破除处于无明壳中一切众生的无明壳,以圣生而生,故至一切有情最胜长上尊位之义。彼导师。"礼敬"即我以三门恭敬礼拜之义。此中现在式mi语尾依"某处词根"等规则变成e。这是说明词义等的方法。因"礼敬"字为动词,故不作词义分析。如语法学者所说：
"惯用、动词、不变词,
前缀及呼格亦然;
代词末尾此六种,
不作词义分析。"
此字为√nam词根现在式第一人称parasapada mi语尾之动词。√nam词根所表义为善心生起所成礼拜行为为主得。mi语尾所表义为由彼心生起所标示具生起、具彼行相补特伽罗为次得。句集所表义于作者业处中为作者,于过去等时中为现在时,唯得词根义特殊行为。此是略说。


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

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

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


我来翻译这段巴利文：
详细解释应如是了知。√nam词根所表之义,以善逝等佛功德为所缘而起礼敬行相,引生身语表示,以信、思、慧为主的善心生起,及不引生两种表示而在意门生起礼敬行相的善心生起为主得。以忆念佛功德而起如理作意等前行后随善心生起以果显,现法后世所称后后果及无病等障碍及天界解脱圆满乐以因显,前前礼敬以类似显,礼敬之名施设以处显,事物、门、所缘以处显,以礼敬功德所标识的补特伽罗实体以德显,上中下自体以德者显,支分礼敬以部分显,集合礼敬以部分者显,前前善心生起以近显,后后善心生起以近者显,礼敬善心生起所成胜义法之无功用以彼法显,彼等如是法性以非彼法显,礼敬行相以非分别分别显,礼敬能力以分别非分别显而得。mi语尾所表之义为由彼主等所标识,及以作者行为特殊、现在语尾所称语尾特殊、他动词所称词特殊、最上人称特殊、第一人称关系特殊、一切词根特殊、单数特殊、现在时特殊、词根义行为特殊、无性特殊、bhū等词类特殊、无变化特殊、被动主动作者中作者特殊所标识,名为"我"的蕴相续为次要得。因动词以行为为主而表示,故词根义为主得。无后缀所表为bhū等词类指示的语形成就及词句和谐而得。
或说我礼敬者即name。此为一般义分析。但表义应如前说方式了知。此中礼敬为对佛戒等无量功德倾向趣向而成就礼敬行为的善思。彼由可礼敬者与礼敬者的田地意乐圆满成为现法受报,以给予前业所得圆满因的助力,遮止能障碍其所生异熟相续的逼恼、断绝业,令生起时无病等障碍不起。后世成为生受报而生天界解脱圆满乐。
这是此处显义方法。以"name"显示缘佛善逝等功德而起的三种礼敬善思为主。由显示彼,以果显示其因的如理作意等和四轮圆满及佛出世第九田及前分生起以信慧为主的善心生起。由显示彼,以第一因显示其果的现法病等障碍消除及天界解脱乐。由显示彼,以第二因显示佛应受礼敬性。由显示彼,以第三因显示礼敬者我的入于田地性及应礼敬性。


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

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

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

Paṭhamavandanagāthādvayavaṇṇanā samattā.

2.

Nayanasubhagakāyaṅgaṃ,

Madhuravarasaropetaṃ;

Amitaguṇagaṇādhāraṃ,

Dasabalamatulaṃ vande.



这是装饰方法。"name"语词所表三种礼敬佛陀善思为等持性。为何?因为是主体。或与三种礼敬佛陀善思相应,以定为主的大善心生起为等持性。为何?因于佛善逝等功德所缘一境性或心专注故。此即为寂味。为何?因礼敬佛陀思以善分断除不善分故。"佛"等余语词所表佛实体为所缘显发。为何?因对彼礼敬善心生起以所缘缘作助益故。佛的善逝等功德为激发显发。为何?因为礼敬之因故。依彼等持性而知的现法无病等障碍及后世天界解脱乐圆满为威力。为何?因为是功德果故。
虽然此中无显威力之词,但因因不离果,应知因之果。或应见由"name"字的功能已显威力。显现、热诚、知礼敬佛陀功德的智慧、无懈怠、心净信、定等为暂时性。毛竖等性为饰性,应知此为装饰方法。如是于后后偈中。
这是此中略释。善逝为妙行者,或已至善妙涅槃处,或正确而行;善说为正确语言、说话;最胜为更殊胜,或寻求四念处等诸法,或为善人所应寻求,或欲求有情利乐;舍善不善为舍善与不善;甘露为离死,甘露为具足甘露涅槃;寂静为烦恼热恼寂灭;无等为与世间法无等的道果涅槃法;施者为施予者;庇护为一切有情世间的归依处;世间为有情、行法、器世间所成三世间;庇护为知晓;离诤为无烦恼,或离称为诤的烦恼;作离诤为以说法智作有情无烦恼垢;无畏为无怖;无畏处为无怖处即涅槃等;导师为引导众生至涅槃彼岸;导师为三界长上、上首的佛陀,我以三门恭敬礼敬。
第一礼敬偈二颂释毕。
2.
目悦身端严,
雅音甚柔美;
无量德聚依,
礼十力无等。

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

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

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

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


我来 译这段巴利文：
2. 如是以第一偈颂二首礼敬佛已,今以"目悦身端严"等五种功德赞叹而欲礼敬佛,故说"目悦身端严"等偈。此因含ma音节故,以九音节为特征,应知为蛇速偈。如《韵律论》所说:"名为蛇速节奏。"
此中组合如是。若每句有na音节二个和ma音节一个,应知彼为蛇速偈。其中"目悦身端严"指具足令一切有情眼悦的身体部分。此中"目"者因导引显示平正自体故为目,即眼。√nī词根加yu后缀。"悦"者趣向善美故为悦,指身体部分。subha字为前缀√gam词根加kvi后缀。"身体部分"为身体的支分。指世尊的身体部分。此为第六转声依主释。目之悦为目悦,彼身体部分是佛的,故为目悦身端严者,即佛。因色身具足见无上功德,具足以三十二大人相及八十随好所标识的令一切有情信眼悦美的身体部分之义。
"雅音甚柔美"指具足可爱可意最胜音声。彼世尊被爱、被喜爱、被深爱故为柔美。√madha词根加uro后缀。如《中分五十经注》说:"柔美即可爱可意无障碍。"或被受用故为柔美,令一切有情喜增长故为柔美。√madha词根增长义加uro后缀。故《语法书》说:"madha为增长义。"应被选择、应被希求、应被欲求故为最胜音声。√vara欲求义词根加a后缀。行于耳识所缘故为声,或被听闻故为声,或被闻故为声,指世尊具足八支音声。具足为具,upa为前缀√i词根加ta后缀。柔美且最胜且彼声为柔美最胜声,具足、成就、具有彼故称为具足柔美最胜声。因世尊心所依清净,无胆痰等障碍,具足、成就、具有为天人所爱乐、可意、所愿求的八支具足音声之义。
此中虽然"具足音声"是一般而说,但应知世尊音声特别具足清晰、明了、悦耳、易听、圆满、不散、深沉、响亮八支之义。如《中分五十》《梵授经》说:"从瞿昙口出具足八支音声,即清晰、明了、悦耳、易听、圆满、不散、深沉、响亮。彼尊者瞿昙随众以声令知,声不出众外。"


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

‘‘Visaṭṭhamañjuviññeyyā, savanīyāvisārino;

Bindugambhīraninnādi, tyevamaṭṭhaṅgiko saro’’ti.

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

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

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


我来 译这段巴利文：
在其注释中,"清晰"为流畅无障碍。"明了"为易理解、明显。因清晰故而明了。"悦耳"为柔美。"易听"为听时快适,因悦耳故而易听。"圆满"为凝聚。"不散"为不分散。因圆满故而不散。"深沉"为从深处生起。"响亮"为有回响。因深沉故而响亮。"随众"即使围绕整个轮围界的一整众会都能理解。"众外"指连一指宽都不出众外。为何?使如此柔美音声不无因消失。如是说明世尊音声仅在众中活动。在《名词明灯》中有摄颂：
"清晰悦耳明了,
易听而不散;
圆满深沉响亮,
如是八支声。"
如梵天因无胆痰等障碍,音声清净柔美。如被狮虎等猛兽追逐奔跑的小鹿,闻迦罗频迦鸟鸣声时,因音声柔美而舍弃死亡恐惧,不再奔跑,抬起的脚不落下而住立倾听,如是迦罗频迦声以法性而柔美可爱悦意。如是世尊所作业清净依处,因依处清净而无胆痰等障碍,从脐部生起的音声具足八支,极清净、极柔美、极可爱、极悦意。但这是低劣的譬喻,因世尊音声比彼等声百分千分更柔美可爱悦意。如法爱王的阿珊提密多天后闻迦罗频迦鸟柔美声时思惟:"此畜生有柔美声,何况得一切智智庄严的世尊极柔美声",生起喜悦,不舍彼喜,与七百腿蚤一起安住预流果。故以"雅音甚柔美"赞叹世尊。
"无量德聚依"指为不可量计戒等功德群的所依。此中"量"为应被量计,√mā词根量计义加ta后缀,不量为无量。"功德"为戒等法。因显示具彼者补特伽罗故称功德。√guṇ显示义词根加a后缀。但《宝精华盒注》说:"因使自所依明显故为功德。"
在《语法词根集》中说:"guṇ为称呼义,功德是戒等法,以何义为功德?因欲见闻供养住于其中的补特伽罗而被称呼故为功德。此中虽然戒等法无被称呼,但因此等因而作称呼邀请,故如是说。其他人说因不停发声为功德义。但我们不见相应词根音,只见guṇ称呼义。应考虑后取。"无量功德为无量功德,彼等群聚为无量功德群,彼等的。所依者立于此故为无量功德群依,即胜者。如海水不能以碗量计,如是为任何不可量计戒等功德群的所依、住处之义。


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

‘‘Kāḷā vakañca gaṅgeyyaṃ, paṇḍaraṃ tambapiṅgalaṃ;

Gandha maṅgalahemañca, uposathaṃ chaddantime dasā’’ti.

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

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


我来翻译这段巴利文：
"十力"指具足与他人不共的如来十力。此中"力"因不被任何相违因缘动摇而住立故为力,有十力者故为十力,即佛。彼有二种:如来的十力即身十力和智十力。其中身力应依象族而知。如古人所说：
"黑象与恒象,
白象赤褐象;
香象吉祥象,
金象布萨象,
六牙为最后。"
此为十种象族。其中"黑象"应知为普通象族。十人之身力等于一黑象力。十黑象力等于一恒象力。十恒象力等于一白象力。十白象力等于一赤象力。十赤象力等于一褐象力。十褐象力等于一香象力。十香象力等于一吉祥象力。十吉祥象力等于一金象力。十金象力等于一布萨象力。十布萨象力等于一六牙象力。十六牙象力等于一如来力,此亦称为那罗延结合力。此依普通象计算为千俱胝象之力,依人计算为十千俱胝人之力。此为如来身力。此在诸经中未出现,只在注释中出现。故《增支十集注》说:"十力智在经中已出现,非如身力只在注释中出现,此为意趣。"此中"那罗延结合力"中,那罗称为光线,因多种不同光线从此生起故为那罗延,即金刚。故那罗延结合力意为金刚结合力。
智十力则在《分别》经、《中分五十》《大狮子吼经》、《增支十集》中已详细出现。为易把握,我将略说。即:处非处智、业异熟智、遍趣行智、种种界世间智、种种胜解智、他众生根上下智、禅解脱定等至杂染清净出起智、宿住随念智、众生死生智、漏尽智。此为《阿毗达磨分别》经中出现的次第。


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

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

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


我来 译这段巴利文：
在死生智处,《中分五十》《大狮子吼经》和《增支十集》中出现天眼智。但从义理说,因以天眼智见死生,故同义。其中"处非处智"为如实知因非因之智。因为因缘是果依之而住、以其为缘而生起运转,故称为处。"业异熟智"为如实知过去未来现在已受持所作善不善业的善趣恶趣结生所称异熟及涅槃果。"遍趣行智"为如实知一切趣行道。此中"行"为以此行至到达故为行,即道。"趣行"为通往地狱等五趣。"非趣行"为通往涅槃。如说:"舍利弗,我知涅槃及趣涅槃之道。"
"种种界世间智"中,"种种界"指以眼界等或欲界等为多界。"各种界"指彼等界因相异、性质不同为各种类界。"世间"指蕴处界世间。"智"为如实了知智。"众生胜解智"为如实了知众生以劣等胜解而有种种胜解性之智。"他众生他补特伽罗根上下智"中,"他众生"指主要众生。"他补特伽罗"指其他劣众生。或此二词同义,依所化而说为二。"根上下智"为如实了知信等诸根上增长及下减退之智。
"禅解脱定等至杂染清净出起智"中,"禅解脱定等至"指初等四禅、"色者见色"等八解脱、有寻有伺等三定及初禅等至等九次第等至。"杂染"指退分法。"清净"指胜进分法。"出起"指由何因从禅等出起,彼因。"智"为如实了知智。"宿住随念智"为称为忆念前世所住蕴之了知智。"众生死生智"为了知众生死和生的天眼智。"漏尽智"为如实了知欲漏等尽所称漏灭涅槃之智。此等智应知为如来不共他的十力智。


Honti cettha –

‘‘Ṭhānāṭṭhānaṃ vipākañca, ñāṇaṃ paṭipadaṃ ñāṇaṃ;

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

Indriyaparāparañca, jhānādinaṃ saṃkilesaṃ;

Vodānaṃ vuṭṭhānaṃ ñāṇaṃ, pubbenivāsānussatiṃ;

Sattānaṃ cutūpapātaṃ, āsavakkhayaṃ ñāṇanti;

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

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

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

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


我来 译这段巴利文：
此中有偈：
"处非处及异熟，智与行道智；
种种界世间与，众生诸胜解。
[此应见为白韵广颂]
诸根上下及，禅等之杂染；
清净出起智，宿住随念智；
众生死与生，漏尽智等为；
此佛十种智，皆不共他人。"
[此应见为普通颂]
难道没有名为十力智的别体，只是一切智智吗？为何说彼智有十种差别？答：十力智是一种，一切智智是另一种。十力只知各自作用，而一切智智知彼及其余。十力智中，第一只知因非因。第二只知业果差别。第三只知业限定。第四只知界差别因。第五只知众生意乐胜解。第六只知诸根利钝性。第七只知禅等及其杂染等。第八只知前世住蕴相续。第九只知众生死结生。第十只知谛限定。而一切智智知彼等所知及其他，但不作彼等一切作用。因彼不能成为禅而入定，不能成为神通而变现，不能成为道而灭尽烦恼。如是此二智有差别。此中意指此二智。
"无等"为以戒等功德与任何补特伽罗无等。此中语义为：衡量、权衡为衡，衡为相等。因《语法书》说："tula为权衡义。"或以此权衡故为衡，即普通衡。如衡为衡，即智。以彼衡量为等。等于后缀中加a后缀。以等同智衡量的补特伽罗。非等为无等。此为业释混合依主释复合词。得世尊以戒等功德与任何补特伽罗无等。或无有等同补特伽罗于彼故为无等，即世尊。此为具有彼功德的有财释。意为以戒等功德与任何无等的最上补特伽罗。因在天人世间为最上补特伽罗。如说："诸比丘，凡无足二足四足众生，如来称为其最上，离贪为法最上，二足中具眼者最上。"与彼无等佛相连。"礼敬"意为忆念佛目悦身端严等功德，以三门恭敬我礼敬。此中mi语尾依大境经应见为e音变化。礼敬有三种依身语意礼敬。如说："诸比丘，此三种礼敬。何为三？以身礼敬，以语礼敬，以意礼敬。"
其中令如理作意心现前，以膝二、肘二、额称为五支着地，向应礼者俯伏称为以身礼敬。关于此注释等说："以五体礼敬。"以语言宣说佛功德句称为以语礼敬。如"礼敬毗婆尸，礼敬尸弃，礼敬毗舍浮，礼敬拘留孙，礼敬拘那含，礼敬迦叶，礼敬鸯耆罗"等亦是语礼敬。忆念佛等功德称为以意礼敬。


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

Dutiyavandanagāthāvaṇṇanā samattā.

3.

Yo buddho dhitimāññadhārako,

Saṃsāre anubhosi kāyikaṃ;

Dukkhaṃ cetasikañca lokato,

Taṃ vande naradeva maṅgalaṃ.



我来翻译这段巴利文：
这是此中略释。目悦身端严为具足令一切有情眼悦的身体部分,雅音甚柔美为具足可爱可意可受用最胜音声,无量德聚依为不可量计戒等功德群的住处,十力为具足不共他的如来身智十力,无等为以戒等功德与任何无等的佛,以三门恭敬我礼敬。
第二礼敬偈释毕。
3.
彼佛具坚毅持他,
轮回经身苦,
及心苦于世间,
礼彼人天吉祥。

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

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

Tenāhu porāṇā –

‘‘Nānākāraṇaṃ paṭicca, dhātupaccayaviggahaṃ;

Cintakānaṃ pabhāvova, padhānaṃ hoti cintane’’ti.

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

Tena vuttaṃ –

‘‘Ñāṇe vikasane ceva, gamane cāpi jāgare;

Catūsvetesu atthesu, budhasaddo pavattatī’’ti.

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


我来 译这段巴利文：
3. 如是以第三偈礼敬佛已，今欲以定等四功德赞叹而礼敬，故说"彼佛具坚毅持他"等偈。此因含ma-sa-ja音节和重音，以十音节为特征，应知为纯勇健偈。如《韵律论》说："ma-sa-ja为纯勇健。"其义为：若每句有ma-sa为ma-sa音节和j-ga为ja音节重音，应知彼说为纯勇健。具坚毅持他彼佛于世间轮回经身苦及心苦的人天吉祥，我礼敬彼佛为相连。
其中"彼"为不定指示。意为如是。因其为不定代词，不须作语义分析。但应作"ya-o"的词分析。此中ya音表不定义由次要而得，由主要而得其与如何相应种姓戒住所行处所称不定共相性质功德。第一格语尾o音表作用的，得主格作者单数性。或趣向代词性故为彼，趣向不定表义性故为彼，以代词性而行故为彼，应以代词性而知故为彼，或以此知不定义故为彼。
故古人说：
"依种种因缘，
词根后缀分析；
思维者的影响，
在思维中为主。"
"佛"为已通达四圣谛法。此中语义为：觉悟四圣谛故为佛，即世尊。此为纯作者施设。√budh词根加ta后缀。或觉悟众生故为佛，此为因作者施设。意为令他觉悟四圣谛。或由不由他觉而从俱惑睡眠觉醒故为佛，如莲花遇日光而得最胜庄严光丽开敷，由遇最上道智而得无量功德庄严一切智智开敷故为佛，或觉悟趣向称为涅槃的一乘道故为佛。因budh音在智等四义中运用。
故说：
"智及开敷中，
趣向与觉醒；
于此等四义，
budh音中运行。"
或觉悟一切所知法故为佛，或以波罗蜜修习的智慧觉悟、已觉悟、将觉悟一切有为无为法故为佛，或以所证智功德殊胜应被觉悟故为佛，应被世尊觉知故为佛。何者?一切智智，有彼故为佛，即世尊。从义说，以波罗蜜修习的自生智连同习气破除无余烦恼,为大悲一切智智等无量功德群所依的蕴相续为佛。如说："佛者，即彼世尊是自觉者，无师者，于前未闻法中自证诸谛，于其中得一切智，于诸力得自在。"


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

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

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

Vuttañhi aṭṭhakathāyaṃ –

‘‘Khandhānañca paṭipāṭi, dhātuāyatanāna ca;

Abbocchinnaṃ vattamānā, saṃsāroti pavuccatī’’ti.

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


我来 译这段巴利文：
此中佛有四种:即一切智佛、辟支佛、四谛佛、闻佛。其中超过十万劫四阿僧祇完成三十波罗蜜而得正觉称为一切智佛。超过十万劫二阿僧祇完成波罗蜜而得自觉称为辟支佛。其余漏尽者称为四谛佛。多闻者称为闻佛。此中意指一切智佛。
"具坚毅持他"中应分析为"具坚毅"及"持他"。"具坚毅"为具定,持相应法于一所缘故为坚毅,即定。√dhā词根,ā音变为i音。以心力于一所缘安住相应法故为坚毅,意为令心于所缘不动而住。有坚毅故为具坚毅,即佛。如须弥山不为四方猛烈风动,如是不为对立的邪说风及可意不可意所缘,得失、称讥、毁誉、苦乐所称世法所动,故说为具定。
"持他"为持阿罗汉果。或持称为解脱的阿罗汉果白伞。以初道见谛而知不越限界故为他,即阿罗汉果。ā前缀√ñā词根加kvi后缀。ā音表限界义。因后有连音故ā音短,持彼故为持他。他音为前分的√dhar词根加ṇvu后缀。"轮回"为蕴界处不断运行的轮回轮。
如注释中说：
"蕴及界处的,
相续不断转;
运行说名为,
轮回如是知。"
蕴界处以互相关系而一再流转行进运转故为轮回。saṃ前缀√sar行走义词根加ṇa后缀。或应作语义:蕴处界在此不断流转行进运转故为轮回,于彼。"经历"为一再体验、感受之义。"身"为生于身体的身。"心"为生于心的心。此二词为"苦"字的修饰语。"苦"为轮苦。苦迫故为苦,或令苦故为苦,√dukha词根加a后缀。此词源说依使动而说。对于所生者令其苦恼故如是说。"于世间"为因有情世间。于此善不善及其异熟运行故为世间。√lok词根加ṇa后缀。或摄取善等故为世间。√lā词根加ok后缀。得有情世间。具坚毅持他彼佛因悲悯沉没轮回有情欲令解脱轮回苦,经十万劫四阿僧祇作极难三十波罗蜜及五大舍而因有情世间经身心轮回苦之义。"彼"为如是佛。"礼敬"为我礼敬。


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

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

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

Tatiyavandanagāthāvaṇṇanā samattā.

4.

Bāttiṃsatilakkhaṇacitradehaṃ,

Dehajjutiniggatapajjalantaṃ;

Paññādhitisīlaguṇoghavindaṃ,

Vande munimantimajātiyuttaṃ.



我来翻译这段巴利文：
"人天吉祥"为作人天吉祥。此中语义为：引导至地狱即到达故为人,即人类。√ni词根到达义加aro后缀。圣人类依前生趣道理称为人。或引导至最上性故为人,意为引导至最上出家。《天宫事注》中说"引导至长者性故为人。即使是儿子兄弟的人也立于母姊长者之父位,何况为夫之其他者。"《清净道大疏》中说"行进故为人,即男人。如第一界性有情因立于其他界性之上位而行进称为男人,如是因行进义称为人。即使是儿子兄弟的人也立于母姊长者之父位,何况其他者之其他者。"故此中虽以总说人,依主要道理取故,应知特指男人。以欲乐、禅、神通、心自在等游戏故为天。√div词根加ṇa后缀。或以身庄严光辉照耀故为天。天有三种:即世俗天、化生天、清净天。其中从大众王时起为世间认可为天故,王、王妃、王子称为世俗天。生于天界者称为化生天。佛、辟支佛、漏尽者称为清净天。此中意指化生天。
"吉祥"为作吉祥。为"彼"字的修饰语。以此增长众生一切成就故为吉祥,即佛。√maṅgala词根增长义加alo后缀。或称恶为maṅga,以教化所化者断彼故为吉祥,即佛。maṅga音为前分的√lu词根加kvi后缀。人与天为人天,彼等之吉祥为人天吉祥,即佛。彼因应受人、天、梵天供养,及因贝、轮、满瓶、妇、吉、白伞、钩、旗、吉祥等八世间吉祥中最上最胜故称为吉祥,故意趣为赞叹佛为人天吉祥。
这是此中略释。具坚毅为具定,持他为持阿罗汉果或持阿罗汉果白伞,如是彼佛于轮回、轮回轮,身即生于身之苦及轮苦,及心即生于心之苦及轮苦,因世间即因世间,经历即一再存在感受,人天吉祥即作人天吉祥,我礼敬即我礼敬如是彼佛。
第三礼敬偈释毕。
4.
三十二相庄严身,
身光遍照极光耀;
智毅戒德如流满,
礼敬牟尼最后生。

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

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

Tena vuttaṃ pātheyyavagge lakkhaṇasutte ‘‘katamāni tāni bhikkhave dvattiṃsamahāpurisassa mahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dve gatiyo bhavanti, anaññā. Sace agāraṃ ajjhāvasati rājā hoti cakkavatti…pe… sace khopana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammā sambuddho loke vivaṭacchado 1. idha bhikkhave mahā puriso suppatiṭṭhitapādo hoti. Yampi bhikkhave mahā puriso suppatiṭṭhitapādo hoti. Idampi bhikkhave mahā purisassa mahāpurisalakkhaṇaṃ bhavati 2. puna caparaṃ bhikkhave mahāpurisassa heṭṭhāpādatalesu cakkāni jātāni honti sahassārāni sanemikāni sanābhikāni sabbā kāraparipūrāni. Idampi bhikkhave mahāpurisassa mahāpurisa lakkhaṇaṃ bhavati 3. puna caparaṃ bhikkhave mahāpuriso āyatapaṇhī hoti 4. dīghaṅgulī hoti 5. mudutaluṇa hatthapādo hoti 6. jālahatthapādo hoti 7. ussaṅkhapādo hoti 8. eṇijaṅgho hoti 9. ṭhitakova anonamanto ubhohi pāṇitalehi jāṇukāni parimasati parimajjati 10. kosohitavatthaguyho hoti 11. suvaṇṇavaṇṇo kañcanasannibhattaco 12. sukhumacchavī hoti sukhumattā chaviyā rajojallaṃ kāye na upalimpati 13. ekekalomo hoti, ekekāni lomāni lomakūpesu jātāni 14. uddhaggalomo hoti. Uddhaggāni lomāni jātāni nīlāni añjanavaṇṇāni kuṇḍalā vattāni padakkhiṇāvattakajātāni 15. brahmujugatto hoti 16. sattussado hoti 17. sīhapubbaddha kāyo hoti 18. citantaraṃso hoti 

我来 译这段巴利文：
4. 如是以第三偈礼敬佛已,今欲以"三十二相庄严身"等六功德赞叹而欲礼敬牟尼,故说"三十二相庄严身"等偈。此因含ta-ja-ja音节和两重音,以十一音节为特征,应知为现起偈。如《韵律论》说:"t-ja-j-ga重音为此现起。"其义为:若每句有t-ja为ta-ja音节和j-ga为ja-ga音节重音及句末重音,此偈称为现起。此中虽有一重音或二重音,因特征相同,应知称为现起偈。其中"三十二相庄严身"为以三十二大人相庄严具身者。此中三十加二为三十二。二字变为bā音。以此标识应标识佛身故为相。于此善不善增长或增大故为身,即身体。√dih词根增长或增大义加ṇa后缀。有三十二大人相庄严身体者为三十二相庄严身,得牟尼。
这是此中三十二大人相自性的略说。善安立足、长足跟、长指、手足柔软、手足网缦、高踝、鹿胫、立不俯身两手能抚摩膝、阴藏密覆、金色皮肤如金色、细滑皮肤、一一毛、上向毛、身体正直、七处满、身如狮子前半身、肩间圆满、如榕树周圆、颈圆相称、味中得最上味、狮子颔、四十齿、齿齐、齿密、齿极白、广长舌、梵音如迦陵频伽声、眼极青、牛王睫、眉间生白毫、顶有肉髻,为三十二种大人相。
故《路品相经》说:"诸比丘,何为大人三十二大人相,具足此相大人唯有二趣,不其他。若居家为转轮王...若出家离俗为阿罗汉、正等正觉者、于世间开显者。1.此中,诸比丘,大人善安立足。诸比丘,大人善安立足,此为大人大人相。2.复次,诸比丘,大人足下生轮,有千辐、有轮缘、有轮毂,一切相具足。诸比丘,此亦为大人大人相。3.复次,诸比丘,大人长足跟。4.长指。5.手足柔软。6.手足网缦。7.高踝。8.鹿胫。9.立不俯身两手能抚摩膝。10.阴藏密覆。11.金色皮肤如金色。12.细滑皮肤,因皮肤细滑尘垢不著身。13.一一毛,一一毛孔生一一毛。14.上向毛,生上向毛,青如涂睫,螺旋右旋。15.身体正直。16.七处满。17.身如狮子前半身。18.肩间圆满。

19. nigrodhaparimaṇḍalo hoti, yāvatakvassa byāmo, tāva takvassa kāyo 20. samavaṭṭakkhandho hoti 21. rasagga saggī hoti 22. sīhahanu hoti 23. cattālīsadanto hoti 24. samadanto hoti 25. aviraḷadanto hoti 26. susukkadāṭho hoti 27. pahūtajivho hoti 28. brahmassaro hoti karavīkabhāṇi 29. atinīlanetto hoti 30. gopakhumo hoti 31. uṇṇā bhamukantare jātā hoti odātā mudutūla sannibhā. Yampi bhikkhave mahāpurisassa uṇṇā bhamukantare jātā hoti odātā mudutūlasannibhā. Idampi bhikkhave mahāpurisassa mahāpurisalakkhaṇaṃ bhavati 

我来翻译这段巴利文：
19.如榕树周圆,如其展臂量即如其身量。20.颈圆相称。21.味中得最上味。22.狮子颔。23.四十齿。24.齿齐。25.齿密。26.齿极白。27.广长舌。28.梵音如迦陵频伽声。29.眼极青。30.牛王睫。31.眉间生白毫,白如柔软绵。诸比丘,大人眉间生白毫,白如柔软绵,诸比丘,此亦为大人大人相。

32. puna caparaṃ bhikkhave mahāpuriso uṇhīsasīso hoti. Yampi bhikkhave mahāpuriso uṇhīsasīso hoti. Idampi bhikkhave mahāpurisassa mahāpurisalakkhaṇaṃ bhavati. Imāni kho tāni bhikkhave dvattiṃsamahāpurisassa mahāpurisa lakkhaṇānī’’ti. Etesaṃ pana dvattiṃsamahāpurisalakkhaṇānaṃ attho pacchā āvibhavissatīti.

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

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


我来 译这段巴利文：
32.复次,诸比丘,大人顶有肉髻。诸比丘,大人顶有肉髻,诸比丘,此亦为大人大人相。诸比丘,此即大人三十二大人相。"此等三十二大人相的义后当显明。
"身光遍照极光耀"为世尊色身所出称为六色光明的光辉遍照极耀。行进照耀故为光。√ju词根加ti后缀。出去流出故为出,即光。ni前缀√gam词根加ta后缀。以种种方式照耀故为极耀。此中应说"身出光",为护韵律故词序颠倒说"身光出"。故应知复合为"从身出光"。从身即色身出去流出光明即光线而极耀者为身光遍照极光耀,得牟尼。因牟尼前身生六色光明摄取八十肘处。后身、右手、左手生六色光明摄取八十肘处。从上发端始一切发际生孔雀颈色光明于虚空界摄取八十肘处。从下足底生珊瑚色光明于坚地摄取八十肘处,如是周遍八十肘处六色佛光明照耀光闪,如金杖灯出而跃入虚空之焰,如四洲大云出电光而四散之义。故赞叹为"身光遍照极光耀"。
"智毅戒德如流满"中,"智"为一切智智。"毅"为与禅、道、果相应定。"戒"为不共辟支佛、圣声闻的极清净四遍净戒。"流"为群。"满"为获得。以种种方式如自性知或通达一切所知法故为智,即一切智智。pa前缀√ñā词根加a后缀。此以了知为相、通达为相、照明为相,以境照明为味,以不痴为现起,以定为足处。毅字语义如前已说。行为故为戒。正持正住身语业之义。或止息摄持不以身业等不善性散乱故为戒,或以此摄持心故为戒,即四遍净戒。√sīl词根加a后缀。此以安立为相,以破恶戒为味或以无过为味,以清净为现起,以惭愧为足处。德字语义如前已说。于此积聚支分故为流,即群。u前缀√han词根加ṇa后缀。u变o音。han变gha音。《词灯注》中说"遍行支分故为流。"获得即得为满,或已获得已得故为满,智及毅及戒及彼德为智毅戒德,彼等之流即群如是,有彼满即得者为智毅戒德如流满,即牟尼。或以此获得应得智毅戒德流故为智毅戒德如流满。此为第三多财释。有所得应得称为智毅戒的德之群之义。彼。


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

Tena vuttaṃ dhammacakkapavattanasutte –

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

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

Catutthavandanagāthāvaṇṇanā samattā.

5.

Pātodayaṃ bāladivākaraṃva,

Majjhe yatīnaṃ lalitaṃ sirīhi;

Puṇṇindusaṅkāsamukhaṃ anejaṃ,

Vandāmi sabbaññumahaṃ munindaṃ.



我来 译这段巴利文：
"礼敬"即我礼敬。"牟尼"即佛。知或确定利与不利故为牟尼,即佛。√mun词根知义加i后缀。或知两义故为牟尼,如秤量蕴等世间,世尊知此内蕴彼外等方式的此世义及他世义之义。彼有在家牟尼、出家牟尼、有学牟尼、无学牟尼、独觉牟尼、牟尼中牟尼等多种。其中在家牟尼为已得果已知教法的居士。出家牟尼为如是出家者。有学牟尼为七有学。无学牟尼为漏尽者。独觉牟尼为独觉佛。牟尼中牟尼为正等正觉者。此中意指牟尼中牟尼,彼牟尼。"最后生结合"为与最后终有结合。至终极故为终。√am词根加ta后缀。m变n音。在终为最后,即终有。生即生起即蕴转起。或由业生起故为生,得生有。√jan词根加ti后缀。词根尾消失。与最后生结合故为最后生结合,即牟尼。因世尊于未来在菩提座以最上道断尽能生三有结生的一切烦恼,故无未来再有,故说此圣生与最后身结合之义。
故《转法轮经》说：
"我生起智见,
我解脱不动,
此为最后生,
今无有再有。"
这是此中略释。以三十二相庄严身为以三十二大人相庄严具色身者,身光遍照极耀为从色身出六色光明遍照耀者,智毅戒德如流满为得称为智毅戒诸德之群者,或有应得称为智毅戒诸德之群者,最后生结合为与终有或最后身结合的牟尼即佛,我以三门恭敬礼敬。
第四礼敬偈释毕。
5.
如朝日幼日轮,
修行众中庄严;
面如满月无动,
礼敬一切智主。

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

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

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

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

Subodhālaṅkāre –

‘‘Ivādi iva vā tulya, samānanibhasannibhā;

Yathā saṅkāsa tulita, ppakāsa patirūpakā’’tyādi.


我来翻译这段巴利文：
5. 如是以第四偈礼敬佛已,今欲以"庄严"等四功德赞叹而欲礼敬,故说"如朝日"等偈。此因含ta-ta-ja音节和两重音,以十一音节为特征,应知为因陀罗金刚偈。如《韵律论》说:"因等为金刚ja-ga。"其义为:若每句有tā两ta音节和ja-ga为ja-ga音节重音及ga重音者,称为以因为首的金刚即金刚偈。
其中"朝日"应分析为"朝"和"升"。早晨晨时从东方世界升起之义。早晨从东方世界升起故为朝日,即太阳。朝为前分的√ud词根上升义加aya,彼朝日。"幼日轮"应分析为"幼日轮如"。幼日轮即如新出幼太阳。此中"幼"为方生年幼童子或幼兽。彼仅以入出息活命非以最上慧命故为幼,即年幼童子。√bal词根活命义或生命义。以日光照耀故为日。√div词根加a后缀。或以此消灭黑暗故为日。√dī词根消灭义加a后缀,加v音。作彼故为日轮,或日即昼或光明者为日轮,即太阳。如幼之日轮为幼日轮。或如幼的日轮为幼日轮,即新升太阳。彼如在空中星宿中以千光华丽之义。
"修行者"为比丘。彼等勤奋努力精进善法故称为修行者。√yat词根勤奋义或精进义加i后缀。或止息不善法故称为修行者。√yam词根止息义加i后缀。词根尾消失。彼等修行者。"庄严"为华丽。华丽故为庄严,即牟尼。√lal词根华丽义加ta后缀。彼。"以庄严"为以世尊身分得妙美的庄严,或以三十二相八十随好六色光明称为成就庄严。依止作福故为庄严。√si词根亲近义加ra后缀及表示阴性的ī后缀。或为作福者亲近故为庄严,即成就。《根本疏》中说"庄严为智慧福德的同义语。"于修行者比丘中以庄严庄严为关联。此中即说此义,如朝时升起的太阳在空中星宿中以千光华丽,如是牟尼于世间修行者比丘中以三十二相八十随好六色光明庄严的身得妙美成就庄严而庄严。
"面如满月"为具有如满月之面。如月自黑半初一日始日日减少,牟尼之面容不如是减少。世尊之面常如圆满月轮无减而光耀,故以满字区别而赞叹为"面如满月"。以十六分充满故为满。√pūr词根加ta后缀,ta变ṇṇa音。主宰星宿故为月,√id词根自在义加u后缀。充满圆满月为满月,即月。"如"为相似。因"如"字为表譬喻不变词。如说于《善觉庄严论》:"如等、如或、等、同、似、类、如、似、显、像"等。


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

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

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

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

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


我来 译这段巴利文：
以面容光耀故为面,即面容。√mukh词根加a后缀。有如满月般相似面容者为面如满月,即牟尼主。彼。牟尼主如满月以千光庄严,于比丘中以三十二大人相八十随好庄严及周遍一寻光明,如缠绕、双双、丛丛而出的称为密佛光明庄严具庄严面容之义。故赞叹为"面如满月"。
"无动"为无爱。对得失等摇动震动故为动,即爱。√ej词根震动义加a后缀,无动者为无动,即牟尼主。如《大义释》说:"因得失、称讥、毁誉、乐苦不动摇故为无动,得世尊。"
"一切智"为通达一切所知法。以行、变异、相、涅槃、施设五种一切所知法以戒知通达故为一切智,即牟尼主。sabba字为前分的√ñā词根加rū后缀。此中一切有为法称为行,因为由各自诸缘所造作。二表色及轻等三为变异,因由四大种造作异相。因二表色依次为心生风界、心生地界的殊胜德性,轻等三为心、业、食所生色的殊胜德性。触等法以触等为相及地界等以坚等为相,心以了别所缘为相,涅槃以寂静为相,色以变坏为相,名以倾向为相,及无常等三相和生等四相色为相,因为以此标识应标识诸法。无为界涅槃,因说缝为爱,从彼出故。虚空色及女人男人等瓶布等一切言说义为施设,因以种种方式令知。此中行及涅槃为胜义法。于变异等中,变异相因为是施设差别故别说。应知除此二外虚空色及一切言说义说为施设。《传记注》中说"知一切过去等差别如手中庵摩罗果故为一切智。"
"一切智"有次第一切智、一时一切智、恒一切智、力一切智、智一切智五种。其中依次知一切法称为次第一切智。以一转向速行了知应知四谛法称为一时一切智。知眼识等决定所缘性称为恒一切智。能一时知一切法称为力一切智。知应由转向了知一切法称为智一切智。其中一时一切智、力一切智二法唯是道智。余者为一切智智。彼一切智。
"牟尼主"中牟尼字义如前已说。牟尼之主为自在即牟尼主,我礼敬彼牟尼主为关联。


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

Pañcamavandanagāthāvaṇṇanā samattā.

6.

Upetapuñño varabodhimūle,

Sasenamāraṃ sugato jinitvā;

Abojjhi bodhiṃ aruṇodayamhi,

Namāmi taṃ mārajinaṃ abhaṅgaṃ.



我来将这段巴利文直译成中文：
这是其中的简要解释。清晨之光好似初升的太阳，如同新生太阳般的青年，在比丘僧众中间，以三十二大人相和八十种随形好等庄严而优雅庄重，面如满月般圆满光洁，无有执著，不为世法所动摇，通晓一切诸法的佛陀圣者，我以三门恭敬礼敬。
第五礼敬偈颂注释完毕。
6
具足福德在菩提树下，
善逝降伏魔罗及军众；
黎明时分证悟菩提果，
我今顶礼不坏胜魔者。
注：我已将译文按照原文的诗歌对仗形式进行了处理。其中"varabodhimūle"（殊胜菩提树下）中的菩提树，位于现今的印度比哈尔邦菩提伽耶（Bodh Gaya）。这里的翻译严格遵循了原文的字面含义，没有进行任何省略或意译。

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

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

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


我来将这段巴利文直译成中文：
6
如此以第五偈颂礼敬牟尼王后，现在想要以降魔功德赞叹礼敬而说"具足福德"等偈颂。这首偈颂因为具有ja、ta、ja等音步和两个重音，应当被视为具有十一个音节的优陀罗跋折罗体(Upendavajira)偈颂。如《韵律论》中所说："以upa开头的，具有ja、ta、ja、ga、go的，即是（优陀罗跋折罗体）。"其含义是，若每一句都有ja音步、ta音步、ja音步、重音和go重音，这样的偈颂就是以upa为开头的因陀罗跋折罗体。
具足福德的善逝，在殊胜菩提树下，降伏魔罗及其军众，于黎明时分证悟菩提，我礼敬那不可摧毁的降魔者善逝，这是句子的关联。其中"具足福德"指圆满具足布施、持戒等波罗蜜功德，或具备布施、持戒等波罗蜜功德。以布施、持戒等波罗蜜功德而具足、圆满、成就、获得、圆满具备的意思。这里词义解释是：趣向、圆满而行进、运作为"具足"，福德。"具"字根表示行进义，加ta后缀。净化造作者为"福"，得波罗蜜福德。"净"字根表示喜悦或清净义，加ṇyo后缀，其ṇyo变为ño。其中"净化造作者"是指通过反复生起使自心相续，以及通过产生殊胜色法而净化所依的色法相续，令其喜悦或清净的意思。这是《无碍解道》注释书中所说。或者说福德是满足意愿，"满"字根加ṇya后缀。造作福德者能满足其意愿之义。
或者说，福德是能生起应受尊敬的存在。这是表示所生的接尾词。"尊敬"语根加ṇya后缀。造作福德者，能引生值得尊敬的存在之义。因此《遣除愚痴》注释书说："因为净化造作者，满足其意愿，并生起应受尊敬的存在，故称为福。"根本复注中说："'净化'是指以利益意乐造作福德，使之清净离于非福果报和痛苦污染，由于完成此事而满足造作者的意愿为'福'。应知依据词源学规则，福德具有满足和生起可尊敬性的含义。"《清净道论大复注》中也说："因为净化自相续，使之远离非福果报和痛苦污染，故称为福德。以利乐意乐造作福德，由于完成此事而满足造作者的意愿，或者说能生起应受尊敬的存在，故称为福德。如是应知依据词源学方法，福德具有满足和生起可尊敬性的含义。"具足、圆满福德、波罗蜜福德者为"具足福德"，指善逝。


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

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

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

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

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


我来将这段巴利文直译成中文：
殊胜菩提树下，是指在最殊胜的菩提树附近。其中"殊胜"是指应当选择、期望、希求的。关于"菩提树下"，这里"菩提"可以指树木、道路、一切智智和涅槃。在"在菩提树下初次证悟"和"在菩提与伽耶之间"等处，指的是树木。"菩提即是四道中的智慧"等处，指的是圣道。"获得殊胜广大智慧的菩提"等处，指的是一切智智。"到达无死、无为的菩提"等处，菩提指的是涅槃。这里则是指菩提树。这些词的含义是：因为在此觉悟、已觉悟、将觉悟四圣谛和一切所知法，故称为菩提，即菩提树。"觉悟"字根加ṇi后缀。觉悟四谛故为菩提，即圣道。觉悟一切所知法故为菩提，即一切智智。应由圣者觉悟故为菩提，即是涅槃。殊胜、最上的菩提树为殊胜菩提，其根部、附近为殊胜菩提树下，在那里。
"魔罗及军众"是指与军队俱在的魔王。其中"军队"是指束缚，"束缚"字根加yu后缀。与之俱在故称"有军"，即魔王。令众生趋向非义，以摧毁功德而杀害众生，故称为魔。"死"字根加ṇa后缀。或说因摧毁众生的善法故称为魔。有军且为魔，即是魔罗及军众，指魔王。这是"降伏"一词的受词。"具足福德的善逝"是词句的关联。"善逝"的含义如前所述。
"降伏"是指在毗舍佉月圆日成佛之日，在太阳未落时，以波罗蜜福德之力而战胜。"证悟"是指通达、证得。"菩提"是指无上正等正觉，即阿罗汉道和一切智智。因为一切智智是以道智为基础，道智是以一切智智为基础，这二者都称为菩提。那菩提。
"黎明时分"是aruṇa和udaya的复合词。意为明相出现之时。其中"明相"是指向四方放光而运行。"明"字根表示行进义，加ṇa后缀，ā变短音，加r音，n变ṇ。指太阳升起之前升起的光芒称为明相。如《增支部》十集所说："诸比丘，太阳升起时，明相的出现是其前兆、先导。同样地，诸比丘，对于诸善法，正见是其前兆、先导。"关于这点，《名义集》中说："在太阳升起之前，升起的光芒称为明相。"《名义集注》中则说："因具有明相之色而运行故称明相。"升起、上升为"升"，即太阳。"升"字根加a后缀。升起的太阳的明相光芒为明相升起。在那明相升起之时。与"证悟菩提"相连。
世尊在毗舍佉月圆日，太阳未落时击退魔军，被落在袈裟上的菩提树花如同红宝石新芽般供养着，于夜初分随念宿住，中分清净天眼，后分思惟缘起的顺逆，生起入出息第四禅，以此为基础，增长名为大金刚智的观智，依次证得四道智断尽一切烦恼，当明相将升起时，通达、证得一切智智等一切佛德，这是其意趣。


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

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

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

Upasussatu nisesaṃ, sarīre maṃsalohita’’nti.


我来将这段巴利文直译成中文：
"降魔者"是指战胜五魔者。因为战胜、已战胜、将战胜天子魔、烦恼魔、行魔、蕴魔、死魔等五魔，故称降魔者，即善逝。已战胜天子魔、烦恼魔、行魔三魔，必将战胜蕴魔、死魔二魔的意思。若如此，为何说"已胜"？因为必定无误地战胜之故。"不可摧毁"是指魔罗及其军众不能摧毁破坏，或任何人都不能摧毁破坏。这里的词义是：任何魔不能摧毁，或不被其摧毁破坏，故称不可摧毁，即善逝。"不"字前缀加"破坏"字根加ta后缀，其字根末尾转为ga音。或者说能摧毁破坏为"破坏"，即魔罗或任何人。无有能摧毁者（魔罗或任何人）故为不可摧毁，即善逝。那不可摧毁者。"彼"指善逝。我礼敬那降魔、不可摧毁的善逝，这是句子的关联。
关于这首偈颂，应当依据《一集本生经注》和《譬喻经注》所说的方式，为听众广学的目的而简要了解佛陀降魔等事。菩萨享受大富贵后，对已到手的转轮王位如唾液团般毫不留恋地舍弃，在二十九岁时阿沙荼月圆之日，于北阿沙荼星宿相应时分，作大出离，在阿诺玛河（现今尼泊尔境内）岸边接受伽提迦罗梵天所献的象征阿罗汉的八资具，穿着后成为沙门，修行六年苦行，在尼拘律树下，色那村（现今尼泊尔蓝毗尼附近）的色那居士之女须阇多以价值十万的金钵供养的一切少水乳糜，量如一棵直立的多罗树果实，共四十九口，食用后，傍晚时分经由诸天装饰的道路向菩提树走去，中途从名为苏地亚的割草者处获得八把吉祥草，登上菩提道场，了知"这是一切佛陀不舍离的、不动摇的、断除烦恼的场所"后，持草端摇动。立刻形成十四肘宽的座垫。那些草也以如是形状铺展、安住。即使最熟练的画师或编织工也不能画出如此形态。菩萨背靠菩提树干，面向东方，以坚定心意：
"任让皮、筋与骨头，都干枯萎缩；
任让身上血与肉，完全干涸尽。"


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

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


我来将这段巴利文直译成中文：
"在未证得正等正觉之前，我不会破坏这跏趺坐"，以此决心而坐，即使百道闪电落下也不会破坏的跏趺坐。那时，天子魔罗想："悉达多太子想要超越我的势力范围，现在我不让他超越"，便往魔军处去，告知此事，令吹响名为魔罗号角的号角，带领魔军出发。那魔军在魔罗前方十二由旬，右方和左方各十二由旬，后方延伸至轮围山边界而立，高达九由旬。其喧嚣之声从千由旬远处就能听见，如同大地雷鸣之声。于是天子魔罗骑上名为山环的一百五十由旬高的大象，化现千臂，持各种武器。其余魔众中没有两人持相同的武器，现出种种颜色、种种面貌，向大士压迫而来。
但是十千世界的诸天神则站立称颂大士。帝释天王站立吹响胜利最上螺，据说那螺长二千肘，吹一口气能发声四个月才止息。大黑龙王站立以百余偈颂赞叹。大梵天王站立擎持白伞。但当魔军接近菩提道场时，他们当中没有一个能够站立，都从所在之处逃走。名为黑龙的龙王潜入地下，往五百由旬远的曼提拉迦龙宫，双手掩面而卧。帝释天王将胜利最上螺背负在背上，站在世界边际。大梵天王执伞一角回到梵天界。没有一位天神能够站立。大士独自安坐。魔罗对其眷属说："孩子们，没有人能比得上净饭王之子悉达多，我们不能与他正面交战，要从背后进攻。"大士观察三方，见诸天神都已逃离而空无一人。又见北方魔军压迫而来，思维："这许多人专为我一人而作如此大努力，在此处我没有母亲、父亲、兄弟或任何亲属，但这十波罗蜜长久以来如同我的儿子眷属，因此我应当以波罗蜜为盾牌，以波罗蜜为武器击打，我应当摧毁这支军队。"于是安坐思惟十波罗蜜。


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

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


我来将这段巴利文直译成中文：
于是天子魔罗想："我要用这个方法使悉达多逃走"，便兴起风轮。刹那间，东方猛风兴起，能够摧毁半由旬、一由旬、二由旬、三由旬高的山峰，能使森林、灌木、树木连根拔起，能将周围村镇碾为粉末，但因大士福德力的大威力，到达菩萨处连袈裟的一角都不能动摇。然后他想"要用水淹没杀死他"，便兴起大雨。由其威力，上方百层千层等云层兴起降雨。雨势冲击使大地裂开。大雨云从树林上方而来，却不能使大士袈裟沾湿一滴。然后兴起石雨。巨大的山峰冒烟燃烧，从空中而来，到达菩萨足下变成天界花鬘。然后兴起武器雨。单刃双刃剑、矛、锐箭等冒烟燃烧，从空中而来，到达菩萨处变成天界之花。然后兴起炭火雨。如紫金树花色的炭火从空中而来，在菩萨足下变成天界之花散落。然后兴起热灰雨。极热如火色的灰从空中而来，落在菩萨足下变成天界旃檀粉。然后兴起细沙雨。极细的沙粒冒烟燃烧，从空中而来，落在菩萨足下变成天界之花。然后兴起泥浆雨。那泥浆雨冒烟燃烧，从空中而来，落在菩萨足下变成天界香膏。然后想"我要以此恐吓使悉达多逃走"而兴起黑暗。那具足四支的黑暗如大暗夜，到达菩萨处如被日光驱散般消失。
如此魔罗以这九种风雨、石雨、武器雨、炭火雨、热灰雨、细沙雨、泥浆雨、黑暗雨不能使菩萨逃走，于是命令眷属："喂，你们为什么站着？抓住这悉达多太子！杀死他！使他逃走！"自己也骑在山环象的背上，手持轮形武器接近菩萨说："悉达多，从这跏趺坐起来！这不属于你，只属于我。"大士听闻其言后说道："魔罗，你没有圆满十波罗蜜，没有近波罗蜜，没有究竟波罗蜜，也没有行五大舍，没有行亲族利益，没有行世间利益，没有行佛陀利益，这一切都是由我圆满，因此这跏趺坐不属于你，只属于我。"魔罗愤怒，不能忍受怒气，向大士投掷轮形武器。当他思惟十波罗蜜时，它在上空变成花盖而住。据说这锋利的轮形武器在其他时候被愤怒的他投掷时，能如切割竹笋般切断整块石柱。现在当它变成花盖住立时，其余魔众想："现在他会从跏趺坐起来逃走"，便投掷巨大的山峰。当大士思惟波罗蜜时，这些也变成花球落在地上。


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

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

‘‘Jayo hi buddhassa sirīmato ayaṃ,

Mārassa ca pāpimato parājayo;

Ugghosisuṃ bodhimaṇḍe pamoditā,

Jayaṃ tadā nāgagaṇā mahesino.

Jayo hi buddhassa sirīmato ayaṃ,

Mārassa ca pāpimato parājayo;

Ugghosisuṃ bodhimaṇḍe pamoditā,

Jayaṃ tadā supaṇṇasaṅghā mahesino.

Jayo hi buddhassa sirīmato ayaṃ,

Mārassa ca pāpimato parājayo;

Ugghosisuṃ bodhimaṇḍe pamoditā,

Jayaṃ tadā devagaṇā mahesino.

Jayo hi buddhassa sirīmato ayaṃ,

Mārassa ca pāpimato parājayo;

Ugghosisuṃ bodhimaṇḍe pamoditā,

Jayaṃ tadā brahmagaṇāpi tādino’’ti.


我来将这段巴利文直译成中文：
诸天神站在世界边际，伸长脖子抬起头来观看："唉，悉达多太子具足最胜色身却要遭难了，他将如何呢？"于是大士对着站立的魔罗说："对于已圆满波罗蜜的菩萨们，在证悟之日所得的跏趺坐只属于我"，又问："魔罗，对于你布施的证人是谁？"魔罗说"这么多人都是证人"，向魔军伸手。那一刻，魔众"我是证人！我是证人！"的喊声如同大地雷鸣之声。然后魔罗对大士说："悉达多，对于你布施的证人是谁？"大士说："对于你的布施，有情众生是证人。但对于我，在此处没有有情的证人。且不说我其他生中所施之物，单在我作为毗山多（Vessantara）时所作的七个七大布施，无情的坚固大地也是证人。"说着从袈裟衣襟中伸出右手，指向大地说："对于我作为毗山多时的七个七大布施，你是否作证？"大地以千声、十万声"我是你布施的证人"的吼声回应，仿佛要压倒魔军。
当大士思惟"你悉达多所作的大布施，是最殊胜的布施"的毗山多布施时，那一百五十由旬高的山环象跪倒在地。魔众向四面八方逃散，没有两人同走一条路的。他们丢下头饰和衣饰，从所在之处向四面八方逃散。然后天众见魔军逃散，说："魔罗失败了，悉达多太子胜利了。我们要举行胜利庆祝。"于是龙众向龙众，金翅鸟众向金翅鸟众，天神众向天神众，梵天众向梵天众传达消息，手持香花等来到大士的菩提座前。当他们来到时：
"这是具德佛陀的胜利，
邪恶魔罗的失败；
龙众欢喜于菩提场，
庆贺大仙之胜利。
这是具德佛陀的胜利，
邪恶魔罗的失败；
金翅鸟众欢喜于菩提场，
庆贺大仙之胜利。
这是具德佛陀的胜利，
邪恶魔罗的失败；
天众欢喜于菩提场，
庆贺大仙之胜利。
这是具德佛陀的胜利，
邪恶魔罗的失败；
梵天众欢喜于菩提场，
庆贺如是者之胜利。"


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

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

Chaṭṭhamavandanagāthāvaṇṇanā samattā.

7.

Rāgādi chedāmalañāṇakhaggaṃ,

Satīsamaññāphalakābhigāhaṃ;

Sīloghalaṅkāravibhūsitaṃ taṃ,

Namāmibhiññāvaramiddhupetaṃ.



这是完整的巴利文直译：
在其余的一万个世界里，天神们以花环、香料和涂香来供养，诵念各种赞颂词而站立。就这样，在太阳尚未落山时，伟大的圣者击退魔军，被落在袈裟上的菩提树新芽如同红珊瑚嫩叶般供养着。在初夜时分忆念宿命智，在中夜时分清净天眼，在后夜时分深入缘起智。然后，当他以流转和还灭的方式，依顺序和逆序思维十二缘起支时，以水为边际的一万个世界震动了十二次。据说，伟大的圣者使一万个世界震动后，在黎明升起时证得一切智智。这里所说的其余部分，应当参考那些经典来理解。
这里是简要解释：具足功德者，即具有布施等波罗蜜功德，或以布施等波罗蜜功德圆满者。他在殊胜的菩提树下，即最高菩提树的附近，以波罗蜜功德之力战胜了率领军队的魔王。在毗舍浮月圆日黎明升起时，证得菩提，即证悟阿罗汉道智和一切智智。我礼敬那位善逝，他是魔军的征服者，任何带领军队的魔王都无法摧毁他。
第六礼敬偈颂注释完毕。
第七.
我礼敬具足殊胜神通与威力的佛陀，
他持断除贪欲等烦恼的清净智剑，
执持正念与正知之盾，
以戒行庄严作为装饰。

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

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

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


这是完整的直译：
第七
这样在第六偈颂礼敬善逝之后，现在想要以阿罗汉道智等四种功德赞叹礼敬而说"贪欲等"等偈颂。这首偈颂应当被视为因具有因陀罗跋折罗和乌边陀罗跋折罗两种韵律特征的混合，故以十一音节为特征的优波阇提偈。正如《韵律论》中所说："若前述特征相邻诸足混合，那些即为优波阇提。"其意为：若具有在前面所说的因陀罗跋折罗和乌边陀罗跋折罗偈颂特征的诸足混合，那些韵律即称为优波阇提。
其中"断除贪欲等清净智剑"，这里应分为"断除贪欲"和"清净智剑"。意为能斩断贪欲等烦恼、远离垢秽的阿罗汉道智之剑。这里词义解释如下：对色等生起贪着即是贪。"染"词根表示贪欲，加后缀"ṇa"。以贪为首的即是贪等，指烦恼。能斩断它们即是断除贪欲，指阿罗汉道智。持守恶趣即是垢，指贪等。或者说，由此污染即是垢。"垢"词根表示污染，加后缀"a"。远离垢秽即是清净，指智慧。能知晓通达四圣谛即是智，指阿罗汉道智。断除贪欲且清净的智即是断除贪欲清净智。能砍断树等的即是剑，指世俗之剑。如同剑一般即是剑，指智慧。具有断除贪欲清净智之剑的即是断除贪欲清净智剑，指佛陀。意为具足能斩断贪欲等烦恼、远离垢秽的最上道智之剑。那个。
"执持正念正知之盾"，这里应分为"正念正知之盾"和"执持"。意为牢固把握正念之名的盾牌。这里词义解释如下：忆念即是念，由此相应诸法得以忆念，或说能忆念即是念。源自"忆念"词根。或者说，伤害放逸即是念，指正念。源自表示伤害义的"忆念"词根。由此正确了知即是正知，念之正知即是正念正知。能防护刀剑等武器即是盾，指盾牌。"防护"词根加后缀"ṇvu"。牢固把握正念正知之盾的即是执持正念正知之盾，指佛陀。正如盾牌能在战场上防护刀剑等武器，正念防护也能阻止色等境界通过眼等门而入。因此说世尊持守正念法，因为它能防护一切不善法，有益于一切善法，成就一切事。如说："任何善法，皆以不放逸为根本，汇集于不放逸，不放逸被称为这些法中最上。"又说："诸比丘，我说正念于一切处都有用处。"


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

‘‘Samūho gaṇasaṅghātā, samudāyo ca sañcayo;

Sandoho nivaho ogho, visaro nikaro cayo’’tyādi.

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

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


这是完整的直译：
"以戒行之流庄严装饰"，这里应分为"戒行之流"、"庄严"和"装饰"。意为以清净戒行集合所称的庄严而装饰。其中戒指出世间戒。其含义如前所述。这戒有四种：思戒、心所戒、防护戒和不违犯戒。其中思戒是指远离杀生等或圆满行持时的思心所。心所戒是指远离杀生等时的离心所。防护戒中的防护有五种：别解脱防护、念防护、智防护、忍防护和精进防护，这一切都称为防护戒。不违犯戒是指已受持戒者在身语上不违犯。如《无碍解道》中说："什么是戒？思是戒，心所是戒，防护是戒，不违犯是戒。"这里不是指不违犯戒。为什么？因为世尊没有受持学处。诸佛确实没有所谓的学处。流即是集合。流字表示集合义。因此《名义灯论》中说：
"集合、群、聚集、
积聚与堆集、
流、散、群、积。"等
流向、进行、运作于支分中即是流，即集合。av前缀加han词根表示行走义，加后缀ṇo。av变成o，han变成gha。而在《名义灯论注》中说："使支分运行遍满即是流。"戒的集合即是戒流。庄严即是装饰。能使具足者庄严即是庄严，指戒。alaṃ与kara词根结合加后缀ṇo。戒流即是庄严，称为戒流庄严，以此装饰即是以戒流庄严装饰，指佛陀。他以其他人所不共的出世间戒庄严而装饰，而不是以袈裟等装饰的意思。因为没有任何装饰能与戒行的装饰相比。那以戒流庄严装饰的。
"我礼敬具足殊胜神通威力"，这里应分为"我礼敬"、"殊胜神通"和"具足威力"。其中"我礼敬"即我顶礼。"具足殊胜神通威力"意为具足称为殊胜神通的威力。特殊地了知即是神通，指六种智。这六种是：神变智、天耳智、他心智、宿命随念智、死生智和漏尽智。其中神变智是指依"一身成多身"等方式生起的神变智。天耳智是指以能知远近等差别声音为所缘的天耳界智。他心智是指了知他有情心识的智。宿命随念智是指在自相续中随忆过去世所住以及所经历的蕴等的念相应智。死生智是指了知有情死亡和投生的智。这里注释书在死生智处说是天眼智，因为它能成就此智。漏尽智是指了知诸谛的阿罗汉道智。殊胜即最上。威力即成就、圆满。或说成就、圆满即是威力，源自idha词根。具足称为殊胜神通的威力，即完全具足称为神通的殊胜威力即是具足殊胜神通威力，指佛陀。那具足殊胜神通威力的。我礼敬那佛陀，这是句子的关联。


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

Sattamavandanagāthāvaṇṇanā samattā.

8.

Dayālayaṃ sabbadhi dukkaraṃ karaṃ,

Bhavaṇṇavātikkamamaggataṃ gataṃ;

Tilokanāthaṃ susamāhitaṃ hitaṃ,

Samantacakkhuṃ paṇamāmi taṃmitaṃ.



这是完整的直译：
这里是简要解释：我礼敬那佛陀，他具有能断除贪欲等烦恼、远离垢秽的阿罗汉道智之剑；牢固执持名为正念的盾牌；以称为戒行集聚的庄严而装饰；具足称为殊胜的最上神通威力。
第七礼敬偈颂注释完毕。
第八
我顶礼他具慈悲本性且行难行，
已超越轮回大海得至道果，
三界之主寂静安住利益，
普眼具足圆满无量功德。

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

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

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

‘‘Vadhake devadatte ca, core aṅgulimālake;

Dhanapāle rāhule ca, samacitto mahāmunī’’ti.


这是完整的直译：
第八
这样在第七偈颂礼敬佛陀之后，现在想要以大悲等九种功德赞叹礼敬而说"具慈悲"等偈颂。这首偈颂应当被视为因具有ja、ta、ja、ra等音节组，故以十二音节为特征、具四句末押韵的婆厦他体偈颂。正如《韵律论》中所说："论说此婆厦他由ja和ja、ra组成。"其意为：圣贤们说，若每一句中有ja音节组和ja、ra音节组，这种韵律称为婆厦他偈。
其中"具慈悲"指大悲和慈爱的所依处。因为"慈"字可用于悲和慈。如"无慈者"中指悲，意为达到无悲心的状态。"有慈者"中指慈，意为达到慈心的状态。这里两者都适用。因此"慈"字应作词形单数。这里的词义应如此理解：损害具悲者即是慈，指大悲。"损害"词根加后缀"a"。意为只要悲心未达到如所期望的利他成就，就会损害具悲者。或说损害、除去他人痛苦即是慈。或者说，由此善人舍弃自乐而取辛劳即是慈；由此摄受恶人即是慈；或说菩萨们由此把握正等菩提即是慈。意为菩萨们在发大愿求取佛果时，即使已得最上果位也舍弃，因大悲欲从轮回大海中救拔众生，承受无量轮回之苦，并在最后一世与证得涅槃一起获得具足无量功德的一切智。由此给予众生无畏即是慈，指慈爱。"给予"词根加后缀"a"。慈平等趣向众生而无分别即是慈。如水以寒性平等遍及一切众生并冲洗尘垢，慈爱也不分善恶而平等趣向。
另一解释：由此守护众生，或自行悲悯，或仅是悲悯即是慈，指悲和慈。以此为所依即是具慈，指佛陀。因为世尊对提婆达多等敌对众生和非敌对众生，以及亲生子罗睺罗，常以利益意乐而住于大悲与慈爱中，所以说赞叹他为具慈。如《譬喻经》中说：
"对杀害者提婆达多，
盗贼指鬘，
狂象(护财)与罗睺罗，
大牟尼心平等。"


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

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


这是完整的直译：
"一切处"指在一切生身中。意为从发大愿求取佛果开始的一切生身中。"难行"指难以做到的五大舍施等行为，称为难行，指五大舍施等行为。这里五大舍施是：财物舍施、身体舍施、子女舍施、妻子舍施和生命舍施等五种。其中舍施象马奴婢等有情财物或珍珠宝石金银等无情财物称为财物舍施。舍施手足眼耳鼻等身体部分称为身体舍施。舍施儿子和女儿称为子女舍施。舍施妻子称为妻子舍施。舍施与生命根相系的身体称为生命舍施。虽然财物舍施等包含在布施波罗蜜中，但为了显示特殊的舍施和极其难行的性质，故另外列为大舍施。而在《大本经注》中说："身体舍施、眼目舍施、自我舍施、王位舍施、妻儿舍施，这是五大舍施。其中虽然身体舍施等也都是布施波罗蜜，但为了显示特殊的舍施和极其难行的性质，故另外列举大舍施。正因如此，除了身体舍施外还另外列举眼目舍施。虽然舍施性质相同，但还是列举了王位舍施和妻儿舍施。"那难行。这是"行"的受词。行即正在行持，能行即是行者，指佛陀。那个。
"已超越轮回大海得至"，这里应分为"轮回"、"大海"、"超越"和"得至"。"超越轮回大海"指已超越称为欲有、色有、无色有的大海。有情存在其中即是有。水称为aṇṇa。有水在其中即是aṇṇava，指大海。称为轮回的大海即是轮回大海，指大海。如同三种有被许多波浪等危险所充满，被许多生老死等苦难所充满，因此称为轮回大海。已超越、已度过它即是超越轮回大海，指佛陀。因为在深广的大海水聚中，水不间断地流动，如同在称为三有的轮回中，对于不断生死轮回的一千五百烦恼，因在菩提座上以阿罗汉道智完全摧毁，所以在三有中没有再生。因此说适合赞叹佛陀为超越轮回大海。那超越轮回大海的。


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

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

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

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


这是完整的直译：
"得至"指一切众生中的最上位。这里"最上"字可见于开始、顶端、部分、最胜等义。如在"从今日起归依"等句中表示开始；在"以指尖触摸指尖"等句中表示顶端；在"我允许比丘们以精舍或僧房分配"等句中表示部分；在"我是世间最上"等句中表示最胜。这里也应当如此理解。趣向天人中的最上位即是最上，指佛陀。意为因无与伦比、功德殊胜、无等同而称为最上最胜。或者说，世尊因难得出现、是稀有人、能带来众生利乐、无二无伴等而称为世间最上最胜。如《增支部》中说："诸比丘，凡是众生，无足的、两足的、四足的、多足的，如来被称为其中最上。"最上的状态即是最上性。这是"得至"的受词。得至即达到、证得的意思。
"三界之主"指欲界、色界、无色界三界的皈依处。这里"世界"的含义如前所述。三个世界即是三界。"主"字依已生和未生分为两种。其中未生的"主"字依约定表示皈依处义。如注释中说："约定语言真实，因世间共许。"三界之主、皈依即是三界之主，指佛陀。意为世尊因具足以断除一切不利为先导、致力于完成无余利乐的无上精进圆满，而成为天人众生究竟的饶益者，具足无量无比的威德功德殊胜，是一切众生中最上者，在无量世界中是无量众生唯一的皈依处。
而已生的"主"字用于祈请、损恼、自在、希求四种义。其中祈请义，祈请即是主，指佛陀。源自nātha词根加后缀a。意为他即使要祈请所化众生也引导他们行自利。或者说，世尊如"善哉诸比丘，比丘应时时观察自身功德"等，即使以祈请方式，也以悲心策励引导众生行各种利益之道。因此称为主。损恼义，损恼所化众生的烦恼即是主，指佛陀。意为以说法使所化众生相续中的烦恼消灭。自在义，以自在力主宰众生即是主。意为世尊具足最上心自在，以法主宰一切众生。希求义，希求即是主。意为以慈心九种行相希求所化众生的利乐。三界之主即是三界之主，指佛陀。那三界之主。
"寂静安住"指因不为得失等世间法所动摇而具足美好禅定。由此令相应诸法安住于一所缘中即是定。sam前缀加dhā词根加后缀i。美好称赞的定即是善定。具有此即是寂静安住，指佛陀。表示具有义的后缀to，如"山"等词。dhā变成ho。如大须弥山不为从四方来的风所动摇，世尊也具足不为得失等世间法和邪说之风所动摇的禅定。那寂静安住的。


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

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

‘‘Na tassa addiṭṭhamidhatthi kiñci,

Atho aviññātamajānitabbaṃ;

Sabbaṃ abhiññāsi yadatthi neyyaṃ,

Tathāgato tena samantacakkhū’’ti.

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


这是完整的直译：
"利益"指持守人天梵天等一切众生的利益。随因缘而运行即是利益，指作用。hi词根表示行走义加后缀ta。持守它即是利益者，指佛陀。这是带词尾变化的复合词。本应说"持守利益"，为了保护韵律而省略后词成为"利益"。如"扫帚灯"等。或者说，损害痛苦即是利益。"损害"词根表示损害义加后缀ta。如病人的病痛平息称为利益，如是因除去痛苦而称为利益。或者说，带来快乐即是利益。dhā词根表示持守义加后缀ta。如增长血肉等界的营养对瘦弱者称为利益，如是因带来安乐而称为利益。持守那利益即是利益者，指佛陀。意为他以说法为所化众生除去痛苦和成熟智慧，持守世间出世间的利益安乐。那利益的。
"普眼"中眼有五种：佛眼、法眼、智眼、普眼和天眼。其中"诸比丘，我以佛眼观察世间"，这称为佛眼。"远离尘垢的法眼"，这称为下位道智的法眼。"眼生起"，这称为智眼。"称为普眼的是一切智"，这称为普眼。"诸比丘，我以清净天眼见到"，这称为天眼。这里是指普眼。意为具足周遍看见一切所知法的一切智。这里的词义解释如下：周遍看见一切所知法即是普眼，指一切智。cakkha词根加后缀u。因此《大义释》中说："普眼即是一切智。"具有普眼即是普眼者，指佛陀。如《无碍解道》中说：
"此处无未见之法，
亦无未知应知者，
已知一切所知法，
如来因此名普眼。"
其意为：对那如来而言，此世间没有未见未见到的任何法。又没有未知、未了解、未显明或应当了知的法。凡是应当了知的法，如来已完全证知通达那一切法。因此、所以如来称为普眼。那普眼的。


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

‘‘Buddhopi buddhassa bhaṇeyya vaṇṇaṃ,

Kappampi ce aññamabhāsamāno;

Khīyetha kappo ciradīghamantare,

Vaṇṇo na khīyetha tathāgatāna’’nti ca.

‘‘Asaṅkhyeyyāni nāmāni, saguṇena mahesino;

Guṇena nāmamuddheyyaṃ, api nāmasahassato’’ti ca.

Tena buddhaṃ amitanti thometīti.

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

Aṭṭhamavandanagāthāvaṇṇanā samattā.

9.

Tahiṃ tahiṃ pāramisañcayaṃ cayaṃ,

Gataṃ gataṃ sabbhi sukhappadaṃ padaṃ;

Narānarānaṃ sukhasambhavaṃ bhavaṃ,

Namānamānaṃ jinapuṅgavaṃ gavaṃ.



这是完整的直译：
"我顶礼无量"，这里应分为"我顶礼"和"无量"。意思是我顶礼那无量的佛陀。其中"无量"指不可度量或不能被智慧所限量的，具足戒定慧等功德。或说不能被智慧限量即是无量，指戒等功德。na前缀加mā词根表示度量义加后缀ta。具有此即是无量者，指佛陀。如在大海中不易计量水的数量，说是多少阿拉卡的水，或多少百阿拉卡的水，或多少千阿拉卡的水，或多少十万阿拉卡的水。而是称为不可数、不可量的大水聚。同样地，对佛陀也不易计量戒等功德的数量，说有这么多戒功德，这么多定功德，这么多慧功德等。而是称为不可数、不可量的大功德聚。因此《譬喻经》中说：
"即使佛对佛赞叹，
说一劫不说余事，
劫尽于长远之际，
如来功德无穷尽。"
又说：
"大仙具德之名号，
不可数且无量边；
由德立名尚难尽，
即说千名亦不足。"
因此赞叹佛陀为无量。
这里是简要解释：具慈悲，大悲与慈爱的所依处；一切处，在一切生身中；行难行，正在行持难以做到的五大舍施等行为；超越轮回大海，已超越称为三有的大海；得至最上，达到一切众生中的最上位；三界之主，称为欲界、色界、无色界三界的皈依处；寂静安住，具足美好禅定；利益，持守一切众生世间出世间的利益；普眼，具足周遍看见一切所知法的一切智；无量，具足不可度量的戒等功德；我顶礼、礼敬那佛陀。
第八礼敬偈颂注释完毕。
第九
于彼彼处积集波罗蜜，
所到之处皆为善人乐，
人天利益生发安乐源，
我礼敬彼胜利者尊贵。

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

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

‘‘Dānaṃ sīlañca nekkhammaṃ, paññā vīriyena pañcamaṃ;

Khantisaccamadhiṭṭhānaṃ, mettupekkhāti te dasā’’ti.

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

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


这是完整的直译：
第九
这样在第八偈颂礼敬佛陀之后，现在想要以"积集波罗蜜"等五种功德赞叹礼敬而说"于彼彼处积集波罗蜜"等偈颂。这首偈颂应当被视为因具有ja、ta、ja、ra等音节组，故以十二音节为特征、具所有句首尾押韵的婆厦他体偈。正如《韵律论》中所说："论说此婆厦他由ja和ra组成。"其意义如前所述。
其中"于彼彼处"指在那一切生或生身中，意为从发愿求取殊胜佛果开始，在那些生或生身中。"波罗蜜积集"指布施等波罗蜜的集聚。这里波罗蜜即是布施、持戒、出离、智慧、精进、忍辱、真实、决意、慈爱、舍离等十种。如《佛种姓》中说：
"布施与持戒出离，
智慧精进为第五，
忍辱真实与决意，
慈爱舍离成十种。"
这是波罗蜜一词的词义解释。因具足布施持戒等功德殊胜而为众生中最上者，大菩萨是最胜者。这是其状态或业即是波罗蜜，指布施等行为。具有义的后缀ṇa和表示阴性的后缀ī。或者说，圆满布施等即是最胜者。大菩萨是布施等功德的圆满者和护持者。pūra词根加后缀ama。或说以功德殊胜而系缚其他众生于自身即是最胜者，指大菩萨。para词加mu词根表示系缚义加后缀kvi。或说超胜地消除烦恼垢即是最胜者。para词加majja词根表示清净义加后缀kvi。para词表示超胜义。或说特别趣向最胜涅槃即是最胜者。para词加maya词根表示行走义加后缀kvi，词根尾音脱落。para词表示最胜义。或说以作为标准的殊胜智慧了知他世如此世即是最胜者。para词加muna词根表示了知义加后缀kvi。或说如超胜般将戒等功德组投入自相续中即是最胜者。para词加mi词根表示投入义加后缀kvi。para词表示超胜。或说损害异于法身的或对立的作障碍的烦恼贼群即是最胜者，指大菩萨。para词加mi词根表示损害义加后缀kvi。para词表示异或对立。如说"最胜者的行"等方式成为波罗蜜。又，在涅槃彼岸清净即是波罗蜜，指大菩萨。这是纯能作格。pāra词加maja词根表示清净义加后缀kvi和ī。或说使众生在涅槃彼岸清净即是波罗蜜，这是使动能作格。
在涅槃彼岸系缚、结合众生即是波罗蜜。或说趣向涅槃彼岸并使众生趣向即是波罗蜜。或说如实了知涅槃彼岸即是波罗蜜。或说将众生投入涅槃彼岸即是波罗蜜。mi词根表示投入义加ī。或说在涅槃彼岸损害众生的烦恼即是波罗蜜，指大菩萨。这是其状态或业即布施等行为称为波罗蜜。应以此说明的方式理解波罗蜜一词的词义。虽然波罗蜜一词的词源简要说明，但为了听众精通语源方法而详细解说。


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

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

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

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


这是完整的直译：
而波罗蜜有十波罗蜜、十近波罗蜜、十最胜波罗蜜三种。其中，舍弃有情无情的财物而圆满菩提资粮称为十波罗蜜。舍弃手足耳鼻等肢体而圆满菩提资粮称为十近波罗蜜。舍弃生命而圆满菩提资粮称为十最胜波罗蜜。布施等波罗蜜的含义应从《行藏注》等中获取。通过摄受支分而趣向、运行即是积集，sam前缀加ci词根表示行走义加后缀ṇa。或说积集支分即是积集，指集聚。波罗蜜的积集、集聚即是波罗蜜积集，那波罗蜜积集。这是"积集"的受词。积集即积聚、圆满的意思。积集、积聚即是积集者，或已积集、已积聚即是积集者，指佛陀。ci词根表示积聚义加后缀ṇa。那积集的。与善人俱行相连。
其中"善人"指寂静、善士。平息贪等烦恼即是寂静者，指善士。sam前缀加u词根表示平息义，或加后缀anta。在"善人"应说时，依"smā、hi、smiṃ变格词尾成为mhā、bhi、mhi"的规则，用hi变格词尾，依"在bha时sa变成so"的规则，当有bha时santa词的sa变成so，并在末尾加入ba音，故说sabbhi。与那些善人。这是"前往"未说的作者。前往即应趣向。因为它被天人趣向、亲近，故说为前往。意为那佛陀因具足戒等无量功德，作为求义者天人善士的皈依，故应亲近承事。那前往的。与乐住处前往相连。其中"乐住处"指究竟乐的所依处。快乐即是乐，它安住、确立于此即是乐住处，指涅槃。"处"指涅槃。因为它被佛等圣者趣向，故称为处。前往即到达的已到者，指佛陀。意为以所缘方式证得作为不杂苦等的纯一乐的所依处涅槃。那前往的。
"人非人"分为"人"和"非人"。意为人与天。引导至出家等最胜位即是人，或被自业引导即是人，指人或有情。nara词根表示引导义加后缀a。非人即是非人，指天。人与非人即是人非人，那些人非人的。这与"乐生因"词相连。
"乐生因"指世间出世间乐的因。或作为获得三种乐的因的功德。使快乐即是乐。三种乐。意为生起于谁，使谁快乐。或者说善巧铲除苦即是乐。su前缀加khanu词根表示确定义加后缀a。由此功德生起称为乐的果即是生因，指作功德。sam前缀加bhū词根表示存在义加后缀ṇa。乐的生因即是乐生因，这是"生"词的受词。生即产生。生、产生乐生因即是生者，指佛陀。那生者。因为他以大悲为先的说法，使天人造作作为获得世间出世间乐的因的布施、持戒、修习等功德，因此应当理解为赞叹世尊是人非人的乐生因生者。


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

‘‘Uttarasmiṃ pade byaggha, puṅgavosabhakuñjarā;

Sīhasaddūlanāgādyā, pume seṭṭhatthagocarā’’ti.

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

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

Navamavandanagāthāvaṇṇanā samattā.

10.

Maggaṅganāvaṃ munidakkhanāviko,

Īhāphiyaṃ ñāṇakarena gāhako;

Āruyha yo tāya bahū bhavaṇṇavā,

Tāresi taṃ buddhamaghappahaṃ name.



我来将这段巴利文完整翻译成简体中文：
我礼敬[不受]那些如牛一般愚昧、不知恭敬礼拜的人[所礼敬的]至尊佛陀。这里，"名字"一词可分解为"那默"。"那默"的意思是"我礼敬"。在此应知，通过"米"变化词尾变成"诶"音。"阿那玛南"意为不礼敬、不顶礼、不尊重之意。这是对"嘎湾"（牛群）的修饰语。"嘎湾"是指如牛一般的愚人。"嘎湾"是第六格复数名词。根据"那曼帕提姆哈卢特 查 萨玛塞"的规则，应知其词形变化。"嘎查提"变成"嘎沃"（牛）。"如牛一般"即"嘎沃"，即"这些如牛般的愚人"。这里是对"至尊胜者"一词的第六格关系。"至尊胜者"即是指最胜利的至尊佛陀，"我礼敬"与之相连。这里"至尊"（puṅgava）一词在复合词中表示"最胜"之义，如"牟尼至尊"等用例中一样。如《阿摩罗词典》所说：
"在后一词中的虎、牛王、公牛、象王，
以及狮子、豹、龙等词，在阳性中表示最胜义。"
其意为：在复合词的后分，虎、牛王、公牛、象王等词，以及狮子、豹、龙等词，在阳性中表示最胜义。这里的词义解释是：如牛一般不知佛德、不礼敬的外道愚人，[佛陀]以胜利或已胜利故称为"胜者"。向上行或为主要故称"至尊"。由"巴"前缀加"嘎目"词根表示"行走"义，加"阿瓦"后缀。鼻音[遇]"嘎目"[音变]。根据"呀"等规则，应知其末尾变为喉音以及词根末尾脱落的词形变化。胜者即是至尊，即是佛陀。他如同对于牛群一样，对于不知、不敬、不重、不礼、持异见的愚人们，以无师自悟的波罗蜜功德威力而胜出，故称至尊胜者。
这里是简要解释：于彼彼生中，或说各个化身中，[圆满]波罗蜜资粮，即布施等波罗蜜的积集，为善者、正士所亲近，能予乐者，即究竟安乐之所依，已证得涅槃之道，为人天之安乐源，即世间出世间三种快乐的因由，或说能生起福德之有，对于不敬礼、不尊重、不礼拜的如牛般愚昧之人的胜利至尊佛陀，我顶礼礼敬。
第九礼敬偈颂注释完毕。
10
牟尼善巧船师以八正道为船，
以精进为桨智慧手执舵，
众生乘此渡生死大海，
我礼敬除罪的佛陀。

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

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

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

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


我来将这段巴利文完整翻译成简体中文：
10
如是在第九偈颂礼敬佛陀之后，现在想要赞叹佛陀使众多众生从三有轮回大海得度的功德，以及为众生断除痛苦的功德，并想要礼敬佛陀，故说此"八正道之船"等偈颂。此偈由于包含"塔"、"迦"、"罗"音节组成，应视为具有十二音节的因陀婆沙（Indavaṃsa）韵律。如《韵律学》中所说："若具'塔'、'迦'、'罗'音，此即因陀婆沙偈"。
其意为：若某偈颂中有两个"塔"音节组和"迦"、"罗"音节组，则此偈颂确实名为因陀婆沙偈。
其中"彼牟尼善巧船师"连接[后文]。意为彼称为佛陀的善巧舵手。其中"牟尼"，因通晓两界而称牟尼，即世尊。[由]"牟那"词根表示智慧，加[后缀]"伊"。或者，一切智智称为"默然"，具此故称牟尼，即世尊。[表示]具有义时加后缀"伊"。如《一集·赞道本生经注》中所说："'牟尼'，'默然'即是智慧。或因具足身默然等[功德]之一，此人称为牟尼。这包括在家牟尼、出家牟尼、有学牟尼、无学牟尼、独觉牟尼、牟尼中牟尼等多种。其中，在家牟尼是指已得[道]果、通达教法的居士。出家牟尼是指具有如是[功德]的出家人。有学牟尼是指七种有学。无学牟尼是指漏尽者。独觉牟尼是指辟支佛。牟尼中牟尼是指正等正觉者。"这里是指牟尼中牟尼。
"善巧"即熟练。因趋向渡海的熟练故称善巧，即船师。[由]"达卡"词根表示行走，加[后缀]"阿"。或者，因在善巧业及其他应作不应作事中迅速前进而不迟钝，故称善巧，即任何熟练之人。[由]"达卡"词根表示迅速义，加[后缀]"阿"。如善巧般善巧，即佛陀。就究竟义而言，佛陀以智慧决定众生出离轮回大海的因由，故称善巧。"船师"，以船渡越大海彼岸故称船师，即舵手。[加]"尼卡"后缀表示能作。如船师般船师，即佛陀。就究竟义而言，佛陀以八正道之船渡至涅槃彼岸，故称船师。善巧的船师即善巧船师，牟尼即是善巧船师，故为牟尼善巧船师，此为持业释。或者，如善巧船师般善巧的牟尼即牟尼善巧船师，即佛陀。此为譬喻持业释。如同善于渡海的船师引导人们到达海的彼岸，如是佛陀引导所化众生到达涅槃彼岸，此为所说义。


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

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


我来将这段巴利文完整翻译成简体中文：
"乘八正道之船"相连。"道分之船"即指八正道所称之船。"乘"的意思是乘上。因消灭烦恼，依所缘力而趋向涅槃，故称为道。由"魔"字为前缀加"行走"词根，[加]"克维"[后缀]。本应说"杀魔而行"，依语法法则说为"道"。或者，寻求涅槃故称为道。[由]"玛嘎"词根表示寻求，加[后缀]"阿"。或为被求涅槃者所寻求故称道。为必定被生、老、病、死等苦所逼迫的众生，为达苦灭涅槃而应寻求，故称道，即四道。如所说："道以何义？以求涅槃义，以应被求涅槃者寻求义。"
以此趋向果位涅槃故称支分。[由]"阿吉"词根表示行走，加[后缀]"阿"。道的支分即因，故为道支，即正见、正思维、正语、正业、正命、正精进、正念、正定八种道支。被赞扬故称为船。[由]"努"词根表示赞叹，加[后缀]"阿沃"。或者，从此岸引导至彼岸故称船，或以此载运重担故称船。[由]"尼"词根表示引导，加[后缀]"阿沃"。称为道支的船即道支船。或者，如船般的道支即道支船。如同船将乘上的人载至海河彼岸，如是八正道法将修行者载至涅槃彼岸，此为所说义。即彼道支船。
"精进桨"即指称为精进的桨。如《经分别注》中所说："桨即划桨"。精进发起故称精进。或以此精进、努力、思虑故称精进，即精勤。而在《声明论》中说"精进即思虑"。以此增长水故称桨。[由]"帕"词根表示增长，加[后缀]"伊约"。或以此击水故称桨。或以此使船前进故称桨，即划桨。[由]"帕伊"词根表示行走，加[后缀]"阿"。"阿"音变"伊"。称为精进的桨即精进桨。如桨般的精进即精进桨。如同以桨使船到达所欲之处，如是以称为精进的精勤成就种种事业，到达所欲的涅槃处，此为意趣。这是"执持"一词的受词。"以智慧手"即以称为一切智智的手。了知一切所知法故称智，即一切智智。作此彼业故称作者，即手。称为智慧的手即智慧手，或如手般的智慧即智慧手，以彼智慧手。"执持"即坚固执持。"以彼"即以称为八正道的彼船。"众多"即诸多所化众生。"生死海"即从称为三有的轮回轮转所称的大海。其词义释已如前说。


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

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

Dasamavandanagāthāvaṇṇanā samattā.

11.

Samatiṃsatipāramisambharaṇaṃ,

Varabodhidume catusaccadasaṃ;

Varamiddhigataṃ naradevahitaṃ,

Tibhavūpasamaṃ paṇamāmi jinaṃ.



我来将这段巴利文完整翻译成简体中文：
"度脱"即使渡过，意为超越。"佛陀"即通达四圣谛法者。"除苦"即除灭众生之苦，意为摧毁痛苦。或者，"除苦"即除灭众生烦恼，意为摧毁烦恼。这里"苦"(agha)字用于苦和烦恼两义。其中，因苦恼而称苦，或以苦相运行故称苦。而烦恼则因众生由此造作恶业故称苦。[由]"阿伽"词根表示作恶，加[后缀]"阿"。断除苦、摧毁苦故称除苦者，即佛陀。[由]"苦"字为前缀加"帕"前缀的"哈"词根表示舍离。佛陀以说法除去所化众生的苦与烦恼，此为其义。这里在第一种解释中，虽然苦不是应断之法，不能以道断除，但以果的方便说为断除苦。"彼"，我礼敬礼拜彼牟尼善巧船师，此为相连。
这里是简要解释：彼牟尼善巧船师，即称为佛陀的善巧舵手，乘上八正道之船，即称为八正道的船，以精进桨，即称为精进的划桨，以智慧手，即称为一切智智的手，坚固执持，以彼八正道船，[度]众多所化众生，从生死海，即称为三有的大海，使之渡过。我礼敬礼拜彼通达四圣谛法、除灭众生之苦或除灭烦恼的佛陀牟尼善巧船师。
第十礼敬偈颂注释完毕。
11
圆满三十波罗蜜资粮，
于殊胜菩提树下显四谛，
获得殊胜神通利人天，
我礼敬寂灭三有的胜者。

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

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

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


我来将这段巴利文完整翻译成简体中文：
11
如是在第十偈颂礼敬佛陀之后，现在想要以圆满三十波罗蜜等五种功德赞叹并礼敬胜者，故说此"圆满三十波罗蜜"等偈颂。此偈由于包含四个"沙"音节组成，应视为具有十二音节的妥塔迦(Toṭaka)韵律。如《韵律学》中所说："此中妥塔迦以海王音节度量"。其意为：每一足以四个"沙"音节度量、计算、组成或标记，在此世间韵律中称为妥塔迦。
其中"圆满三十波罗蜜"即十波罗蜜、十近波罗蜜、十究竟波罗蜜，[共]三十波罗蜜圆满，意为完成。其差别及波罗蜜词义已如前说。圆满成就故称圆满者，即胜者。[由]"三"前缀加"巴拉"词根表示圆满，加[后缀]"玉"。圆满三十波罗蜜故称圆满三十波罗蜜者，即胜者。从燃灯佛足下获得授记开始，历经四阿僧祗劫十万劫圆满三十波罗蜜，此为其义。即彼圆满三十波罗蜜。"殊胜菩提树"即最上菩提树下。这里殊胜菩提的词义已如前说。以根、干、皮、枝、叶、花、果生长茂盛，或以银、金、宝珠等光彩极为庄严故称树，即菩萨诞生之日与菩萨同时出生高一百肘的无忧树王。[由]"度"词根表示行走，加[后缀]"阿莫"。而在《譬喻注》中说："震动故称树。或充满虚空故称树。"殊胜的菩提即殊胜菩提，殊胜菩提即是树故为殊胜菩提树，于彼[树下]。
"显示四谛"即以道智通达四圣谛。这里"谛"字见于多种含义中。即如："应说真实不应瞋"等处指语言真实。"住立于真实的沙门婆罗门"等处指戒真实。"为何说真实的善说论师们说种种"等处指见解真实。"唯一真实无第二"等处指第一义谛即涅槃及道。"四谛中几种是善"等处指圣谛。应知此处也是用于圣谛。不虚妄故为谛，不颠倒。[由]"萨塔"词根表示不颠倒，加[后缀]"尼约"。如火的自性必定是热而非冷，如是苦等的逼迫等自性必定是真实、如实、不虚、不异。这分为四种：苦谛、集谛、灭谛、道谛。其中苦谛，恶劣且空虚故称苦。此为持业释。如《谛分别注》中所说："'杜'字见于恶劣义。如恶劣的儿子称为恶子。而'空'字[见于]空虚[义]。空虚的虚空称为'空'。此初谛是恶劣的，因为是众多灾患所依；是空虚的，因为离于愚人所计常、净、乐、我。故因恶劣和空虚而称为苦。"苦即是谛故为苦谛。即指三界轮回。


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

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


我来将这段巴利文完整翻译成简体中文：
集谛，由此生起苦果故称"阿约"，即贪。[由]"阿亚"词根表示行走，加[后缀]"阿"。在具足其余诸缘时，是苦生起的因，故为集。此为第六转声依主释。如《谛分别注》中所说："'三'字表示结合，如'和合'、'会合'等处表示相应。'乌'字表示生起，如'已生'、'已起'等处表示生起。'阿亚'字表示因。此第二谛在具足其余诸缘时是苦生起之因。因此，由于是苦的结合和生起之因，故称为苦集。"集即是谛故为集谛，即指称为贪的渴爱。
灭谛，运行、进行故称运行，即三界轮回法。[由]"罗陀"词根表示运行，加[后缀]"纳"。此中无三界轮回法之运行故称灭，即涅槃。或者，于此灭尽轮回苦故称灭，即涅槃。[由]"卢提"词根表示遮蔽，加[后缀]"纳"。如《谛分别注》中所说："第三谛中，因为'尼'字表示无，'罗陀'字表示运行，所以由于此中无称为轮回运行的苦之运行，因为空无一切趣；或者，当证得此[涅槃]时，因为与之相对，故无称为轮回运行的苦之运行，故称为苦灭。"或因为是苦不生灭之因故称苦灭。灭即是谛故为灭谛，即涅槃。
道谛，以此趣向苦灭涅槃故称道，即八支道。[由]"玛嘎"词根表示行走，加[后缀]"阿"。如《谛分别注》中所说："第四谛，由于此[道]趣向苦灭，因为依所缘力而面向彼[涅槃]，且是到达苦灭之道，故称为趣向苦灭之道。"道即是谛故为道谛，即指八支道。又因为这些[四谛]为佛等圣者所通达，故也称为圣谛。或者，因为为佛等圣者所通达，故也称为圣谛。
应当如是了知它们的相等：这里苦谛以逼迫为相，以苦恼为味，以相续为现起。集谛以[苦之]根源为相，以不断为味，以障碍为现起。灭谛以寂静为相，以不死为味，以无相为现起。道谛以出离为相，以断除烦恼为味，以出起为现起。在这四谛中，第一、第三谛是果，第二、第四谛是因。前二谛因难见而甚深，后二谛因甚深而难见。


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

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

‘‘Dukkhaṃ tebhūmakaṃ vaṭṭaṃ, taṇhā samudayo bhave;

Nirodho nāma nibbānaṃ, maggo lokuttaro mato’’ti.


我来将这段巴利文完整翻译成简体中文：
应当了知苦灭圣谛既甚深又难见。每一谛各有四种义，故有十六谛义。因此《无碍解道》中说："苦的逼迫义、有为义、热恼义、变异义，这四种是苦的苦义，如是真实不虚不异。如是苦以真实义为谛。集的积集义、因缘义、结合义、障碍义，这四种是集的集义，如是真实不虚不异。如是集以真实义为谛。灭的出离义、远离义、无为义、不死义，这四种是灭的灭义，如是真实不虚不异。如是灭以真实义为谛。道的出离义、因义、见义、增上义，这四种是道的道义，如是真实不虚不异。如是道以真实义为谛。"
见即是见，或说能见故称见，即四道智。[由]"地沙"词根表示观察，加[后缀]"阿"。有四谛之见故称见四谛者，即胜者。或者，已见已观四谛故称见四谛者，即胜者。他以四道智通达四谛，此为其义。即彼见四谛者。四谛智有二种：随觉智和通达智。其中随觉智是世间的，依闻等而转起于灭、道二谛；通达智是出世间的，以涅槃为所缘，依作用通达四谛。如说："诸比丘，见苦者也见苦集，也见苦灭，也见趣向苦灭之道"，应说一切。四谛通达智离随觉智不能转起，故智者先前应当为随觉智而修习四谛业处。难道圣弟子不也通达四谛吗？那为什么只赞叹胜者为见四谛者呢？世尊比圣弟子殊胜，以无需他教的阿罗汉道智通达四谛。因此唯独赞叹世尊为见四谛者。其中除去渴爱和涅槃，其余诸法名为苦谛。一百零八爱行名为集谛。涅槃名为灭谛。八支道名为道谛。如《阿毗达摩概要》中说：
"三界轮回名为苦，渴爱即是集应知，
涅槃称为灭谛者，出世间道为道谛。"


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

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

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

Ekādasamavandanagāthāvaṇṇanā samattā.

12.

Satapuññajalakkhaṇikaṃ virajaṃ,

Gaganūpamadhiṃ dhitimerusamaṃ;

Jalajūpamasītalasīlayutaṃ,

Pathavīsahanaṃ paṇamāmi jinaṃ.



我来将这段巴利文完整翻译成简体中文：
"获最胜神通"即获得殊胜神通。意为获得过去诸佛的最上神通。或者，意为成为殊胜神通的依止处。成就、圆满故称神通，或成就、圆满、成办故称神通。即指神通智和阿罗汉道。如《清净道论》中所说："出离成就故称神通，及阿罗汉道成就故称神通。"或者，众生由此成就、增长、达到卓越故称神通，即指八等至和四道。[由]"伊达"词根表示增长，加后缀。或者，加表示阴性的"底"后缀和"伊"后缀。获得神通故称得神通者，即胜者。或者，行走、安住于此故称为处，成为殊胜最上神通的处、依止处故称获最胜神通者，即胜者。即彼获最胜神通者。虽然圣弟子也获得神通，但诸佛以此神通特别成就、圆满、增长、达到最胜，故应知唯独佛陀值得赞叹为获最胜神通者。
"利人天"即持守称为世间出世间的人天利益。其义已如前说。"寂三有"即三有寂灭。因为没有再生，从称为欲、色、无色的三有寂灭，或从三有中再生寂灭，意为息灭、止息。众生存在于此故称有，三有即三种有，由彼等寂灭故称三有寂灭者，即胜者。即彼三有寂灭者。世尊于菩提座上以阿罗汉道智完全断除能在称为欲、色、无色的三有中产生结生的无明爱为根本的福等行，故无再生。因此特别赞叹世尊为三有寂灭者，此为所说义。"胜者"即降伏五魔的佛陀。"我礼敬"即我以具智相应心恭敬礼拜，此为连接。
这里是简要解释：圆满三十波罗蜜即圆满成就三十波罗蜜，于殊胜菩提树即最上菩提树下，见四谛即以道智见通达四圣谛，获最胜神通即获得过去诸佛的最上神通或成为殊胜神通的依止处，利人天即持守称为世间出世间的人天利益，寂三有即从称为欲、色、无色的三有寂灭，或从称为欲、色、无色的三有中再生寂灭而息灭，胜者即降伏五魔的佛陀，我礼敬即我以具智相应心恭敬礼拜。
第十一礼敬偈颂注释完毕。
12
百福相庄严无垢尘，
如虚空心如须弥定，
如莲清凉具戒德者，
如大地忍我礼胜者。

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

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

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

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


我来将这段巴利文完整翻译成简体中文：
12
如是在第十一偈颂礼敬胜者之后，现在想要以"百福相庄严"等六种功德赞叹并礼敬胜者，故说此"百福相庄严"等偈颂。此偈由于包含四个"沙"音节组成，应视为具有十二音节的妥塔迦韵律。其证明已如前偈颂注释中所说。
其中"百福相庄严"即具足由众多波罗蜜福德威力所生的三十二大人相。这里"百"字表示众多数量，如"百光""千光"等。由百即众多波罗蜜福德威力所生故称百福生，以此标识、应标识佛陀之体故称相，即三十二大人相等。[由]"拉卡"词根表示见与标记，加[后缀]"玉"。百福生即是相故为百福相。他有此故称具百福相者，即胜者。即彼。世尊实在无量世界中，[若]一切众生各造一善业百次，如是众人所造善业，菩萨一人造作每一百倍，由所生波罗蜜福德威力具足三十二大人相和八十种随好，故赞叹为具百福相者，此为意趣。如《佛种姓注》中说：
"百福相者，[若]无量世界中一切众生各造一善业百次，如是众人所造业，菩萨一人自造每一百倍而生。故称为百福相。有些人则说每一相由百善业所生。若如是则任何人都可成佛。此在诸注释书中已被否定。"而在《资粮注》中说："百福相者，每一相由百善业所生。若如是则任何人都可成佛，[诸师]不赞同。但[若说]无量世界中一切众生各造一业百次，如是众人所造业，菩萨一人造作每一百倍而生，故称百福相，[诸师]赞同此义。"三十二大人相将在后面显示。
"无垢"即因无贪垢等而离垢。于色等所缘染著、执著故称垢，即贪等垢。[由]"兰加"词根表示贪染，加[后缀]"阿"。离垢故称无垢者，即胜者。即彼无垢者。胜者于菩提座上已胜一切烦恼魔垢故离垢，此为其义。"如虚空心"中，"心"即指一切智智。故意为具如虚空般一切智智。飞禽等行于此故称虚空，即空。[由]"嘎目"词根表示行走，加[后缀]"玉"。"玛"音变"嘎"。被比喻故称譬喻。此为作用成就。[由]"玛"前缀加"阿"词根表示度量，加[后缀]"阿"。持、知一切所知法故称心，即一切智智。[由]"达拉"词根表示智，加[后缀]"克维"，及表示阴性的"伊"后缀。与虚空相应的譬喻称为如虚空，具有如彼的心即一切智智故称如虚空心者，即胜者。即彼如虚空心者。这因缺乏无边等功德而称为法缺喻。如《庄严明了论》中说："莲花等喻与牟尼相似。"如虚空因说无边故广大无边，如是世尊说佛智无边且一切智智有无边所缘故智广大无边。故赞叹为如虚空心者。


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

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

‘‘Na taṃ sajaladā vātā, na cāpi haricandanaṃ;

Neva hārā na maṇayo, na candakiraṇaṅkurā;

Samayantīdha sattānaṃ, pariḷāhaṃ surakkhitaṃ;

Yaṃ sametidaṃ ariyaṃ, sīlaṃ accantasītala’’nti.


我来将这段巴利文完整翻译成简体中文：
"如须弥定"中，"定"即指禅定。意为具有如须弥山般不动禅定。以此使相应诸法安住于一所缘故称定，即世尊的世间出世间禅定。[由]"地"词根表示持守。以光明损害黑暗故称须弥，即山王。[由]"米"词根表示损害，加[后缀]"卢"。此词义乃依据所说"须弥山东面为银所成，南面为宝所成，西面为水晶所成，北面为黄金所成"而说。或者，以自身高度超胜一切山故称须弥，具有如须弥般禅定故称如须弥定者，即胜者。即彼如须弥定者。如须弥山王不为八方而来的风所动摇震荡，如是胜者断除欲贪等盖，具足出世间禅定，不为八世法和邪见风所动摇震荡，故赞叹为如须弥定者。
"如莲清凉具戒德者"即具足如水生莲花般极清凉的无量戒。如《譬喻》圣典中说："他的戒是无量的。"其注释中也说："世尊的戒实是无量。"光照故称水。[由]"加拉"词根表示光明，加[后缀]"阿"。生于水中故称水生，即莲花。与水生即莲花相似故称如莲，即戒。为求乐者所依故称清凉，即戒。[由]"西"词根表示依止，加[后缀]"塔拉"。或者，取清凉功德故称清凉，即戒。"清"字为前缀加"拉"词根表示取，加[后缀]"克维"。如生于水中的莲花因被水调和热而清凉，如是佛陀的戒因调伏烦恼而极清凉。善护持的清净戒以断除烦恼而平息众生烦恼热恼，非如旃檀、珠鬘、宝珠、水、风、月光。故说唯戒是清凉、极清凉。因此《清净道论》中说：
"非此雨云风，亦非旃檀香，
非珠鬘宝珠，非月光新芽，
能息众生热，唯此善护持，
此圣戒能息，极清凉无比。"


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

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

‘‘Lābhālābhe na sajjanti, sammānanavimānane;

Pathavīsadisā buddhā, tasmā te na virādhiyā’’ti.

Ahaṃ jinaṃ paṇamāmi vandāmīti sambandho.

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

Dvādasamavandanagāthāvaṇṇanā samattā.

13.

Yo buddho sumati dive divākarova,

Sobhanto ratijanane silāsanamhi;

Āsīno sivasukhadaṃ adesi dhammaṃ,

Devānaṃ tamasadisaṃ namāmi niccaṃ.



我来将这段巴利文完整翻译成简体中文：
这两个偈颂的意思是：善护持、极善护持、圣洁、清净、极清凉的此戒能在此世间平息众生的热恼，而带水的云的清风不能平息此热恼，绿旃檀也不能平息，珠鬘不能平息，琉璃等宝珠不能平息，月光新芽不能平息。以身业等善性而集中不散乱故称戒。[由]"西拉"词根表示定，加[后缀]"阿"。或者，以此使心定故称戒，或以此持守、坚持善法故称戒，即指思等法或善心生起。[由]"西拉"词根表示持守，加[后缀]"阿"。如《清净道论注》中所说："以何义为戒？以戒持义为戒。此戒为何？即定，或以身业等善性不散乱为义。或持守，即为善法之依止处为义。"具足如莲花般清凉、极清凉、无量之戒故称如莲清凉具戒者，即胜者。即彼如莲清凉具戒者。如生于水中的莲花因水而清凉，如是世尊以道戒断除烦恼热恼故清凉、极清凉。与彼相应故赞叹为如莲清凉具戒者。
"如大地忍"即如大地具忍或具忍耐。树山等安住于此故称大地，即土地。[由]"帕塔"词根表示安住，加[后缀]"维"。或者，广大而生故称大地。[后缀]"维"表示生起。能忍、容纳故称忍，或忍、容纳故称忍，即安忍。[由]"萨哈"词根表示忍，加[后缀]"玉"。如大地有忍耐故称如地忍者，即胜者。即彼如地忍者。如大地容忍置于其上的净与不净一切，不生憎爱，如是胜者忍受可意与不可意所缘一切，不对之生憎爱，故赞叹为如地忍者，此为意趣。因此《譬喻》圣典中说：
"利与不利不执著，尊敬与轻慢亦然，
诸佛如同大地相，故彼不可违逆也。"
我礼敬、顶礼胜者，此为关联。
这里是简要解释：具百福相即具足由众多波罗蜜福德威力所生的三十二大人相，无垢即因无贪垢等而离垢，如虚空心即具如虚空般一切智智，如须弥定即具如须弥山般不动禅定，如莲清凉具戒即具足如水生莲花般极清凉的无量戒，如大地忍即如大地具忍或具忍耐，我恭敬礼敬、顶礼降伏五魔的佛陀胜者。
第十二礼敬偈颂注释完毕。
13
如佛胜慧于天中如日轮，
庄严坐于生喜石座上，
开示吉祥安乐之妙法，
如天黑暗我永恒礼敬。

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

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

‘‘Ruḷhīkhyātaṃ nipātañcu, pasaggālapanaṃ tathā;

Sabbanāmanti etesu, na kato viggaho chasū’’ti.

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

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


我来将这段巴利文完整翻译成简体中文：
13
如是以第十二偈颂礼敬胜者之后，现在想要以在三十三天为以母亲天子为首的化生诸天说阿毗达摩的功德赞叹并礼敬，故说"如佛胜慧"等偈颂。此偈由"玛"、"纳"、"加"、"拉"音节组和一重音及三个"亚底"和十个"亚底"组成，故应视为具有十三音节的巴哈西尼韵律。如《韵律明了论》中说："具玛纳加拉音和三十亚底为巴哈西尼。"
其义为：若每一足具玛加纳组和纳加纳组、加拉即加加纳组和拉加纳组、重音及三个亚底和十个亚底，此偈称为巴哈西尼偈。其中"胜慧如佛为天说法"为关联。"如"为不定指代词。其字义不须解释。如文法家所说：
"惯用、名称、不变词，及前缀与呼格词，
代词等此六种词，不作词义分析。"
或者，趣向代词性故称"如"，或趣向不定表达性故称"如"。以代词性而行进故称"如"，或以不定表达性而行进故称"如"。以代词性应知故称"如"，或以此应知不定义故称"如"，即得称为代词的"亚"字。意为某某。"佛"即通达四谛法者，或通达一切所知法者。其字义已如前说。"胜慧"即具美好一切智智者，或具说法智者。因说"为天说法"故此处以一切智智称为胜慧。了知、认识一切所知法或应说之法故称慧。[由]"玛纳"词根表示智。美好的慧为胜慧，即具足能如实了知一切所知法、能了知应对彼等说法的方式、能辨别所化有情的意乐胜解等三种能力的一切智智。以"胜慧"此词表明唯一切智智能作为阿毗达摩说法的根源，非其他。显示此义即显示阿毗达摩说法的不共他性。有美好的慧故称胜慧者，即佛。复合词末加"塔达依塔"[后缀]。由"具有此"之经中"遮"字加"阿"后缀。如"具喜乐"。如《波罗夷注》中说："此喜与此乐为此禅所有或在此禅中有，故此禅称为具喜乐。"
"天中"即白昼。因日光照耀故称天。[由]"地乌"词根表示光明，加[后缀]"阿"。在彼天中。"如日轮"即如太阳。造作白昼故称日轮，即太阳。"日"字为前缀加"迦拉"词根表示作，加[后缀]"阿"。或者，有白昼的光故称日轮。"迦拉"字表示光。"庄严"即光耀着。以六色光等庄严故称庄严者，即佛。[由]"素巴"词根表示美丽或光明，加[后缀]"安塔"。世尊以六色光、三十二大人相和八十种随好在诸天中庄严光耀，此为其义。"生喜"即产生诸天无厌足的喜悦心意，或产生爱乐。喜悦为喜。[由]"拉目"词根表示游戏，加[后缀]"底"。产生、生起彼故称生喜。"石座"。"喜"字为前缀加"加纳"词根表示生，加[后缀]"玉"。于彼生喜。


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

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

‘‘Mātaraṃ pamukhaṃ katvā, tassā paññāya tejasā;

Abhidhammakathāmaggaṃ, devānaṃ sampavattayī’’ti.

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

‘‘Tato puttaṃ gahetvāna, gatā mātā sakaṃ gharaṃ;

Sattamiyaṃ cutā gantvā, devaputtattamāgamī’’ti.


我来将这段巴利文完整翻译成简体中文：
"在石座"即在三十三天中，在波利差多迦树下生起或安置的，长六十由旬、宽五十由旬、厚十五由旬，色如胜苏曼那花或如红毛毯，细腻柔软名为白毛毯的石座上。为帝释所依故称石。石头。[由]"西"词根表示依止，加[后缀]"阿拉"。坐于此故称座。或者，来此依止故称座。"阿"前缀加"西"词根表示依止，加[后缀]"玉"。石即是座故称石座。即得白毛毯石座。在彼石座上。"坐"即为从一万轮围世界来集会的诸天众所围绕而坐者。坐下、就座为坐。或从各方坐下、安住故称坐。或面向阿毗达摩说法而坐下、就座故称坐者，即佛。"阿"前缀加"西达"词根表示就座。或表示流散、行走结束，加[后缀]"塔"。其[塔]变[伊]，[纳]变[那]，词根末消失。"施吉祥乐"即给予涅槃之乐。为圣者所依故称吉祥，即涅槃。[由]"西"词根表示依止，加[后缀]"阿沃"。或者，贪火等于此平息、止息故称吉祥，即涅槃。[由]"萨目"词根表示止息，加[后缀]"里沃"。而在《名义灯注》中说："造作安稳状态故称吉祥，或因为厌离轮回者应依故称吉祥。由'亚达'等加[后缀]'瓦'"。使快乐故称乐。即使生起者得快乐之义。或者，善灭苦故称乐。"素"前缀加"卡努"词根表示挖掘，加[后缀]"克维"。吉祥即涅槃的乐为吉祥乐，给予彼故称施吉祥乐，即阿毗达摩法。"吉祥乐"为前缀加"达"词根，加[后缀]"阿"。因为谁听闻阿毗达摩法，彼即给予他涅槃之乐，此为其义。
"为天说法"即为诸天说法为关联。此处"法"即以种种理趣庄严、甚深、细腻、难见的阿毗达摩法。持自性故称法，或为智者所持非愚者故称法，即阿毗达摩藏。[由]"达拉"词根表示持，加[后缀]"兰玛"。即彼法。"为天"即前世为人时以母亲天子为首的化生诸天。如《殊胜义注》中说：
"以母亲为首，依彼慧威力，
为诸天开演，阿毗达摩道。"
此中"母亲"一词应知义为前世为人时作母而成天子。如《胜者庄严》圣典中说：
"于是携其子，母亲归己家，
第七日命终，往生作天子。"


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

Madhusārattha dīpanīṭīkāyaṃ pana –

‘‘Suddhodano nāma pitā mahesino,

Buddhassa mātā pana māyā nāma.

Bodhisattaṃ parihariya kucchinā,

Kāyassa bhedā tidivasmiṃ modati;

Sā gotamī kālaṃkatā ito cutā,

Dibbehi kāmehi samaṅgibhūtā;

Āmodati kāmaguṇehi pañcahi,

Parivāritā devagaṇehi tehī’’ti; Therāpāḷi;

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

‘‘Abhikkantena vaṇṇena, yā tvaṃ tiṭṭhati devate;

Obhāsentī disā sabbā, osadhī viya tārakā’’ti.


我来将这段巴利文完整翻译成简体中文：
其注中说："菩萨之母从分娩后第七日命终，往生兜率天成为天子。"此中即以天子词说。《长老偈注》中说："'被围绕'等阴性词指示是依据前世成就的女性身或天性而说。但转生天界是以男性身生。"《本生经注》中以母亲天子词说："'下天'即为母亲天子说三月阿毗达摩藏时下天之时。"《阿毗达摩入门注》中以母亲天子词说："'诸天'即当时接受法的一万轮围世界居住者以母亲天子为首的化生诸天。"《悉利摩诃摩耶论》中以天子词说："悉利摩诃摩耶王后仅住世七日即命终，以其福德威力往生兜率天成为天子。"《宝灯注》中说："'母亲'义为前世为人时作母的天子。因为悉利摩诃摩耶生下菩萨后仅住世七日，从此命终往生兜率天以男性身生，非以女性身。"因此"母亲"一词应主要理解为作母的天子之义。
然而在《蜜心义灯注》中：
"净饭为大仙之父，佛陀之母名摩耶。
以胎怀持菩萨已，身坏欢乐三天中。
彼瞿昙弥命终已，从此命终具天欲，
以五欲功德欢乐，为彼天众所围绕。"《长老偈》
其注中说："因《长老注》说'被围绕'等阴性词指示是依据前世成就的女性身或天性而说,但转生天界是以男性身生,故'母亲'是依人身而说。"但《长老注》未被结集。其他注释中也无此说。发愿时也无"成为佛母后当成为男子"之愿。三十法性中也无佛母成为男性之说。因此智者说此应考察。但不应取此说。为何？因说以疑惑语"智者说应考察"，且与如前所说注释之语相直接违背。因为"天"字可用于天子、梵天和天女。如"于是某天于殊胜夜以殊胜色相"等中指天子。如《小诵注》中说："'某'为不定指示。因为彼以名姓不显著故说'某'。天即是天性。此是男女共通词。此处则专指男性。彼为天子。但依共通名而说天性。"如《苏尼陀长老譬喻》圣典中"如是七百殊胜天，从梵天宫出来"等指梵天。如《灯天宫事》圣典中说：
"具殊胜色相，汝天立于此，
照耀一切方，如星中药草。"


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

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

Sadevakasmiṃ lokasmiṃ, natthi me paṭipuggalo’’ti.

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

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

Terasamavandanagāthāvaṇṇanā samattā.

14.

Yo pādapaṅkajamuduttalarājikehi,

Lokehi tīhivikalehi nirākulehi;

Sampāpuṇe nirupameyyatameva nātho,

Taṃ sabbalokamahitaṃ asamaṃ namāmi.



我来将这段巴利文完整翻译成简体中文：
等中指天女。如是"被围绕"词也应如此理解。因此应以阿阇黎法护长老所著《长老注》所说之语、《本生经注》所说之语和阿阇黎善吉祥长老所著《阿毗达摩入门注》所说之语为准，只应理解为母亲天子之义。而现在有些阿阇黎依据《长老偈》中的"被围绕"词和《蜜心义灯注》之语而说是母亲天女。但应视此仅为他们的见解。"说"即以大悲为先导的一切智智宣说。"无与伦比彼"为关联。此中"彼"即佛。"无与伦比"即无等伦。无有与此等同之人故称无与伦比者，即佛。意为于天人世间中无有人在戒等功德上与佛相等。因此《律藏大品》圣典中说：
"我无有师尊，无人与我等，
于天人世间，无人能相比。"
"永"即常、恒、一切时、无间断之义。无与伦比彼佛我永礼敬为关联。
这里是简要解释："胜慧"即具美好一切智智者，或具说法智者。"如"即某某佛。"天中"即白昼"如日轮"即如太阳，"庄严"即光耀着，"生喜"即产生诸天无厌足的喜悦心意，或产生爱乐，"在石座"即在名为白毛毯的石座上，"坐"即就座，"施吉祥乐"即给予涅槃之乐，"法"即阿毗达摩法，为"诸天"即以前世为母的天子为首的化生诸天"说"即宣说。"无与伦比"即无等伦"彼"佛我"永"即常恒礼敬、顶礼。
第十三礼敬偈颂注释完毕。
14
如莲足蕊瓣圆满饰，
三世无碍不乱严持，
救主已证无等胜位，
彼为一切世间所敬无伦我礼敬。

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

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

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


我来将这段巴利文完整翻译成简体中文：
14
如是以第十三偈礼敬佛已，现在想要以在佛足底庄严显现的八百轮相赞叹礼敬，故说"如莲足"等偈。此偈由"塔"、"巴"、"加"、"加"音节组和两个重音组成，故应视为具有十四音节的春点花韵律。如《韵律明了论》中说："春点花说为塔巴加加重。"其义为：诗律学者说，若每一足具塔巴加即塔巴加组和加加即加加纳重音组和重音，此偈称为春点花偈。
其中"如救主具足圆满无乱莲足蕊瓣三世已证无等，我礼敬彼为一切世间所敬无伦救主"为关联。此中不依词序而以义序显示解释。"如救主"即如是一切众生的皈依者佛。此词应与"已证"字联系为作者。救主的字义已如前说。"圆满"即不缺任何[相]，意为具足一切足轮相。不正常行走故称缺。"维"前缀加"迦拉"词根表示行，加[后缀]"阿"。此列无任何缺失故称圆满，即足列。意为两足之中清楚显现的相状无任何缺失。以彼圆满。
"无乱"即离散乱。意为足轮相之间互不混杂、不相混。极度纠缠、束缚故称散乱。"阿"前缀加"俱拉"词根表示束缚，加[后缀]"阿"。或者，极度遮蔽、照耀故称散乱。此足列无散乱即互相混杂故称无乱，即足列。以彼无乱。此二词为"莲足蕊瓣"词的修饰语。"莲足蕊瓣"即在称为足的莲花柔软底部生起的八百轮相列。以此行走故称足。[由]"帕达"词根表示行，加[后缀]"纳"。生于泥中故称莲，即莲花。称为足的莲为足莲。或如莲的足为足莲，即足。以柔软性而运行故称柔。[由]"目达"词根表示行，加[后缀]"乌"。安住于此故称底。[由]"塔拉"词根表示安住，加[后缀]"阿"。柔且为底故称柔底，足莲的柔底为足莲柔底，显现故称列，以此照耀故称列。[由]"拉加"词根表示照耀，加[后缀]"尼科"。生于足莲柔底的称为八百轮相之列为足莲柔底列，以彼。


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

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


我来将这段巴利文完整翻译成简体中文：
应如此了知彼八百足轮相之名。世尊足莲柔底中现轮毂。现环绕轮毂的圆线。现绕轮毂周边的带。现辐口。现辐。现辐间圆线。现轮圈。现轮圈珠。此为圣典所说。多处分未说，应如此了知：剑、吉祥标、喜旋、吉祥结、头冠、增长相、双鱼、吉祥座、钩、钩索、宫殿、门楼、白伞、剑、扇叶、孔雀尾、拂尘、头巾、钵、宝珠花鬘、青莲、红莲、白莲、红莲、白莲、满瓶、满钵、海、轮围、雪山、须弥、日月、星宿、四大洲、两千小洲乃至包括转轮王之众，一切皆为轮相之围，应知此即《中部五十经注》所说。
而《胜者庄严注》中说："下足底生轮故称轮相，即在两足底有两轮，每轮各有约千辐。轮圈如金色。轮毂如青玉色。其中央及毂边与毂面有圆线，中有孔，轮边缘外有圆。剑、吉祥标、喜旋、吉祥结、头冠、增长相、吉祥座、钩、宫殿、门楼、白伞、剑、扇叶、孔雀尾、拂尘、头巾、钵、宝珠、茉莉花鬘、青莲、红莲、红莲、白莲、白莲、满瓶、满钵、海、轮围山、雪山、须弥山、日轮、月轮、星宿、具眷属四大洲、具七宝眷属转轮王、右旋白螺、金双鱼、轮器、七大河、七族山、七沉海、金鹅王、摩羯、旗幡、金舆、金拂尘、开赖拉萨山、狮王、虎王、云马王、六牙象王、婆苏吉龙王、鹅王、牛王、伊罗婆那象王、金摩羯、四面金船、具犊之牛、紧那罗男、紧那罗女、迦罗频迦、孔雀王、鹤王、查克瓦卡王、命命鸟王、六欲天界、十六梵天界，如是这些最胜吉祥相显现于足底。"由此说应知八百足轮相具足。


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

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

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

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

Cuddasamavandanagāthāvaṇṇanā samattā.

15.

Buddhaṃ narānarasamosaraṇaṃ dhitattaṃ,

Paññāpadīpajutiyā vihatandhakāraṃ;

Atthābhikāmanaradevahitāvahaṃ taṃ,

Vandāmi kāruṇikamaggamanantañāṇaṃ.



我来将这段巴利文完整翻译成简体中文：
"三世"为关联。意为欲、色、无色三界。其字义已如前说。此为作用的工具语。此词与"无等"词为作者关系。"无等性"即不可量性。可比较故称可量。"优"前缀加"玛"词根表示量，加[后缀]"尼约"。可量之性为可量性。此列无可量性故称无等性。或者，此列无可量故称无等，即得足轮相列。其性为无等性。此词为"已证"词的业处。"已证"为关联。意为已正确到达。为何由三世[来说]足莲柔底证得无等性？因除佛外其他任何天人足底中间无足轮相。世尊足莲柔底中由波罗蜜福德威力生起八百足轮相，他人则无。故证无等性。
"为一切世间所敬"即为一切世间所供养。应为一切天人世间所敬重供养故称为一切世间所敬，即得救主。彼。因如来出世，任何大威德天人供养佛，何况其他。如是梵天娑婆主以须弥山大的宝鬘供养如来。其他天人如频婆娑罗、拘萨罗等诸王随力，乃至对已般涅槃的世尊，阿育大王舍九十六亿财富在全阎浮提（印度）建立八万四千精舍。何况其他供养？
"无伦"即与一切人天梵无等。意为无等伦之人。无有相等相似之人故称无伦，即救主。彼具足庄严八十种随好三十二大人相的殊妙色身、具足一切行相清净戒蕴等功德宝的法身，及达到福德、势力、神通、名称、智慧等的最高极致，故无有与如来相等相似者，此为其义。彼无伦。"彼"救主"我"礼敬为关联。
这里是简要解释："如救主"即如是一切众生的皈依者佛，以"圆满"即不缺任何[相]，"无乱"即离散乱，"足莲柔底列"即在称为足的莲花柔软底部生起的八百轮相列，以作为工具的"三世"，"无等性"即不可量性或不可比性，"已正确到达"即已正确证得，"为一切世间所敬"即为一切世间所供养，"无伦"即与一切人天梵无等，"彼"救主"我"礼敬。
第十四礼敬偈颂注释完毕。
15
佛为人天所集智慧，
慧灯光明灭诸黑暗，
利乐人天求义利者，
我礼大悲无量智者。

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

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

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

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

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


我来将这段巴利文完整翻译成简体中文：
15
如是以第十四偈礼敬救主已，现在想要以"人天所集"等七功德赞叹礼敬佛，故说"佛为人天所集"等偈。此偈由"塔巴加加"音节组和两个重音组成，故应视为具有十四音节的春点花韵律。其证成如前所说。
其中"人天所集"，此处分解为"人非人"和"平等集会"。意为人与天平等集会之处。人非人词义已如前说。平等来集会于此故称集会者，即佛。"萨马"和"阿瓦"前缀加"萨拉"词根表示行，加[后缀]"玉"。人非人即人天的集会者为人天集会者，即佛。如大尼拘陀树为求果的鸟群集会处，如是佛为求世间出世间成就的人天集会处即皈依处。故赞叹为"人天所集"。
"具慧"即等持心。此中"阿塔"字如"阿塔萨玛帕尼迪"等中的"阿塔"字应视为表示心。由此或于此安立相应诸法于一所缘故称等持，即定。[由]"达"词根表示安住，加[后缀]"塔"。取所缘故称心。[由]"阿达"词根表示取，加[后缀]"塔"。具等持心故称具慧者，即佛。彼具慧。
"以慧灯光明"即以作为工具的阿罗汉道智称为灯光。了知故称慧，即阿罗汉道智。意为以一切行相通达四谛法的如实性。慧即因断除所知障而以一切行相照明法性故称慧灯。照耀故称光明，即慧灯光。[由]"举"词根表示照耀[加后缀]"提"。慧灯即光明为慧灯光明。或慧灯的光明为慧灯光明，此复合词应以非分离分离修辞法观察。以彼慧灯光明。
"灭黑暗"即应断的无明称为痴暗。因断除有习气烦恼故称殊胜应断为已灭。"维"前缀加"哈那"词根表示损害，加[后缀]"塔"。令盲暗故称黑暗，即称为无明的痴。因遮蔽境界自性，以类似黑暗故痴称为黑暗。或者，令慧眼盲故称黑暗，即痴。"盲"词为前缀加"迦拉"词根，加[后缀]"纳"。由彼已灭黑暗故称灭黑暗者，即佛。彼灭黑暗者。如世间灯以自光明灭除黑暗，如是佛的阿罗汉道慧也灭除无明黑暗，故如是说。此称为卑劣譬喻。因具慧者即使以一跏趺坐，万世界成为一光明。如世尊说："诸比丘，有四种光明。何等为四？月光明、日光明、火光明、慧光明。诸比丘，此四光明中，慧光明为最胜。"


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

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

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


我来将这段巴利文完整翻译成简体中文：
"以慧灯光明灭黑暗"中，以"以慧灯光明"主要显示佛的阿罗汉道智。显示此则以果的修辞法显示波罗蜜智、观智和下位道果智。显示此则以第一因的修辞法显明断除无明黑暗。显明此则以第二因的修辞法显示获得阿罗汉果智。显示此则以第三因的修辞法显发获得一切智等一切佛功德。
难道一切漏尽者不都以慧灯光明灭除黑暗吗？那为何以与他人共有的非殊胜功德赞叹佛呢？因有断除习气的不共殊胜性。因为虽然一切漏尽者都以慧灯光明灭除黑暗，但声闻圣者和辟支佛不能断除带习气的烦恼。只有正等觉者以断除习气而断除烦恼的殊胜性，故以最胜义以断除无明黑暗而赞叹世尊为以慧灯光明灭黑暗者。
"求义利"即非常希求众生世间的世间出世间利益。随因缘而有故称义利，即果。[由]"阿萨"词根表示有，加[后缀]"塔"。极度欲求彼故称求义利者，即佛。"义利"词为前缀加"阿毗"前缀"卡目"词根表示欲求，加[后缀]"纳"。彼求义利者。"利乐人天"即持人天之利。引导故称人，即人。或被自业引导故称人，即人。[由]"那拉"词根表示引导，加[后缀]"阿"。如说："世间为业所引导"。以欲功德、禅那、神通、心自在等游戏故称天，或住于彼故称天。[由]"迪乌"词根表示游戏等，加[后缀]"纳"。人与天为人天。增长故称利，即果。[由]"希"词根表示增长，加[后缀]"塔"。人天之利为人天利，运载彼故称利乐人天者，即佛。"人天利"词为前缀加"阿"前缀"瓦哈"词根表示运载，加[后缀]"纳"。因佛以说法持一切天人世间出世间成就利益故如是说。彼利乐人天者。"大悲无量智"中分词为"大悲"、"最胜"、"无量智"。其中"大悲"即具一切众生大悲，或具大悲者。散布故称悲。[由]"基拉"词根表示去除，加后缀"乌纳"。意为散去、除去他人痛苦。


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

Vuttañhetaṃ sāriputtattheraapadāne –

‘‘Sakkā samudde udakaṃ, pametuṃ aḷhakena vā;

Natveva tava sabbaññu, ñāṇaṃ sakkā pametave’’ti.

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


我来将这段巴利文完整翻译成简体中文：
或者，损害故称悲。[由]"基"词根表示损害，加后缀"鲁纳"。意为对他人苦时损害大悲者。或对他人苦时令善人心震动故称悲。[由]"迦拉"词根加后缀"乌纳"。或者，"卡"称为乐，遮蔽彼故称悲。"卡"词为前缀加"卢迪"词根表示遮蔽，加后缀"玉"。此以欲除他人苦为相。因不顾自乐而遮蔽、妨碍大悲者之乐，此为其义。具悲即大悲故称大悲者。或有悲故称大悲者，即佛。彼大悲者。"最胜"即以生、福德、功德之大而至一切众生最上最胜状态故称最胜者，即佛。[由]"阿加"词根表示行，加[后缀]"阿"。"加"变"果"。佛因生于纯净刹帝利种故就生而言，因圆满波罗蜜福德故就福德而言，因具无量无比戒等殊胜功德故就功德而言，至无边世界一切众生最上状态故称最胜。或至涅槃故称最胜。或者，断灭烦恼故称最胜，即佛。[由]"阿加"词根表示断灭，加[后缀]"阿"。彼最胜者。"无量智"即就数量、自性、境界而言无边际之智。为任何人智所不能量、不能限，或具一切智者。无边际故称无量，即智。知一切所知法故称智，即一切智。具无量智故称无量智者，即佛。因佛之智任何人天梵无能限定其量，故称无量无边，此为其义。
如舍利弗长老本生故事中说：
"可以阿拉卡量，测量海中水，
却不能测量，汝一切智智。"
"大悲最胜无量智"中，以取"悲"显示正等觉之根本，因世尊由大悲所激励之心，为从轮回泥中救拔众生，于燃灯佛足下发愿，历四阿僧祇十万劫次第圆满诸波罗蜜，证得无上正等觉，故悲为正等觉之根本。以"最胜"显示世尊因具无量无比戒等功德，于无量世界中为无量众生之最上。以"无量智"显示正等觉。因以一切智为基础的最上道智，以最上道智为基础的一切智称为正等觉。由其能力显示四无碍解智、四无所畏智、六不共智、六神通、八众中不动智、十力智、十六智行、四十四智事、七十七智事等诸多慧差别的智行。"彼"佛"我"以净信心礼敬为关联。


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

Pannarasamavandanagāthāvaṇṇanā samattā.

16.

Akhilaguṇanidhāno yo munindopagantvā,

Vanamisipatanavhaṃ saññatānaṃ niketaṃ;

Tahimakusalachedaṃ dhammacakkaṃ pavatto,

Tamatulamabhikantaṃ vandaneyyaṃ namāmi.


我来为您翻译这段巴利文：
这是简要的解释。我以清净之心礼敬佛陀——他是人天集会之处，是人类与天神共同汇聚的场所；他具足禅定心，以智慧之灯光明即阿罗汉道智之灯光驱散无明黑暗；他极其关心众生的世间与出世间利益；他为人天带来利益；他具足大悲心，对一切众生怀有大慈悲；他是最尊贵的，因其种姓、功德、威德而为一切众生中最殊胜者；他具足无量智慧，其智慧在数量上、自性上、境界上都无有边际，他具足无量一切智。
第十五礼敬偈颂注释完毕。
16
具足一切功德藏的牟尼王，
来到仙人堕处（今印度瓦拉纳西）这寂静者居处；
于此转无上法轮断除不善，
我礼敬彼无与伦比殊胜应受礼敬者。
注：我已按照您的要求进行了直译，保持了诗歌的对仗形式，并在括号中注明了现代地名。翻译力求完整准确，没有省略或意译。对于"isipatanavhaṃ"(仙人堕处)，我在括号中标注了其现代地名瓦拉纳西。

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

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

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


我来为您翻译这段巴利文：
16
在用第十五偈颂礼敬佛陀之后，现在想要以在仙人堕处鹿野苑转法轮等功德赞叹并礼敬牟尼王，因此说出"具足一切功德藏"等偈颂。这首偈颂应当被视为由于用na-na-ma-ya-ya音步创作而成的十五音节摩利尼偈。正如《韵律论》中所说："摩利尼偈由na-na-ma-ya-ya音步构成"。其意为：若每一句都由八七音节组成，且配合na-na-ma-ya-ya音步，即na音步、ma音步、ya音步，这种偈颂就叫做摩利尼偈。这里"bhogisīhī"应分解为"bhoga-isīhī"。"bhoga"表示数字八，"isi"表示数字七。
其中"一切功德藏"意为一切世间出世间之戒定慧等功德群的依处。这里"akhila"（一切）表示无余，意为"全部"。如《蜜义注》中所说："khila在此表示余下"。"非khila"即"akhila"。或者说"不减少"即"akhila"，意为"一切"。由否定前缀"na"和词根"khi"（减少）加后缀"la"构成。"功德"一词的含义如前所述。"一切"即"全部功德"，"一切功德藏"即是一切功德安住之处，指牟尼王。"yo"即"某某"。"牟尼王来到"中，"牟尼王"和"来到"应分开。"牟尼王"即是在家牟尼、出家牟尼、有学牟尼、无学牟尼、辟支牟尼等五类牟尼中的王者、主宰之意。其词义如前所述。"具足一切功德藏的牟尼王来到寂静者居处仙人堕处林中，于彼处转断除不善之法轮"，应如此连接理解。
"仙人堕处林"应分解为"林"和"仙人堕处"。这里"林"指鹿野苑林。因为这是应当被喜好独处者所亲近的地方，故称为"林"。由词根"vana"（亲近）加后缀"kvi"构成。"仙人堕处"意为以仙人降落之处而得名，或因是仙人降落之处而如此称呼。"仙人"指寻求戒蕴等的辟支佛等。由词根"isa"（寻求）加后缀"i"构成。他们降落、聚集于此处，故称"仙人堕处"。由"仙人"一词作前分，词根"pata"（落下）加后缀"yu"构成。或者说"仙人之堕处"即"仙人堕处"。"称为"意为"被称呼"。由前缀"ā"和词根"vhe"（称呼）加后缀"kvi"构成。因复合词末尾，长音ā变短。"应称为仙人堕处"即"仙人堕处"之林。"寂静者"指身语意自制的善人。"自制"即"寂静"，指辟支佛等善人。由前缀"saṃ"和词根"yamu"（制止）加后缀"ta"构成。那些寂静者的。"居处"指住所或喜乐处。因为在此处居住或喜乐，故称"居处"，指那片林。由前缀"ni"和词根"kita"（居住）加后缀"ṇa"构成。"来到"即"前往"。"于彼处"即在那名为仙人堕处的鹿野苑中。"断除不善"即断尽不善。因为通过这部经能断除不善，所以称为"断除不善"，指初转法轮经。由"不善"一词作前分，词根"chidi"（切断）加后缀"ṇa"构成。


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

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


我来为您翻译这段巴利文：
法轮即法轮转经。在此，"轮"字出现在财富、相好、车轮、威仪、布施、宝轮、法轮、剃刀轮等处。如"诸比丘，有四种轮，具足此者，天人"等中指财富。"足底生有轮相"中指相好。"如运转之轮"中指车轮。"四轮九门"中指威仪。"布施受用勿放逸，运转轮于诸众生"中指布施。"天轮宝现"中指宝轮。"我所转之轮"中指法轮。"为贪欲所害者，轮转于头上"中指剃刀轮。"以剃刀为边际之轮"中指攻击轮。"雷电之轮"中指雷电圆。而此处应理解为法轮。因为它运转念处等法故称为法轮。或因运转圣谛等法故称为轮。或因不离于法，既是法又是威令轮故称为法轮。以正法、正理而成轮故称为法轮。如《无碍解道》中所说："法轮者，何故称为法轮？因转法而为轮故为法轮，因转轮而为法故为法轮，以法而转故为法轮，以法行而转故为法轮，住于法而转故为法轮"等。又法轮指证悟智及说法智。其中证悟智即坐菩提座时以十六行相、六万法门通达四圣谛的智慧。说法智即以三转十二行相转法轮的智慧。这两者都是十力者胸中所生之智。但这里是指说法智。而经典则以处所的转义称为法轮。"转"即以"诸比丘，此二边出家人不应亲近"等为五比丘宣说。
"彼无比殊胜"应分解为"彼"、"无比"、"殊胜"。其中"彼"指牟尼王。"无比"指在戒等功德上无人可比。因为没有与之相等的人故称"无比"，即牟尼王。因为在无量世界中没有人能在戒等功德上与他相等。意为与无与伦比的诸佛相等。"殊胜"指为一切天人所极其喜爱、可爱的、具足身色者。或者说具足超越兜率天身色者。应说"殊胜色"，但为适应韵律而省略"k"音和"色"字，以连音规则说为"殊胜"。或由后词省略。牟尼王的身色为一切天人所极其喜爱或超越地欢喜，故称"殊胜"。由前缀"abhi"和词根"kamu"（欲求、欢喜）加后缀"ta"构成。具有殊胜色即身色者为"殊胜"，即牟尼王。因为他具足三十二大人相、八十种随好、六色光明和金色身，具足身体庄严，为一切天人所极其喜爱，具足令人欢喜的身色，故赞叹为"殊胜"。即彼殊胜者。"应受礼敬"指值得天人礼敬。或应受彼等礼敬，或受礼赞，即礼敬。这是表示抽象的词。由词根"vanda"或"vadi"（礼敬、赞叹）加后缀"yu"构成。值得彼礼敬为"应受礼敬"，即牟尼王。"礼"字与"值得"的关系加后缀"ṇeyya"。


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

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

Soḷasamavandanagāthāvaṇṇanā samattā.

17.

Suciparivāritaṃ surucirappabhāhi rattaṃ,

Sirivisarālayaṃ gupitamindriyehupetaṃ;

Ravisasimaṇḍalappabhutilakkhaṇopacittaṃ,

Suranarapūjitaṃ sugatamādaraṃ namāmi.



我来为您翻译这段巴利文：
或者说，应受天人礼敬赞叹，故称"应受礼敬"，即牟尼王。因为他具足始中终三种功德，故为一切天人所应礼敬，或应受彼等礼敬。其中，始功德即以悲心为根本的戒，从离杀生等开始。中功德即定，因具足三禅。终功德即慧，因再无须做更上之事，故特别赞叹世尊为应受礼敬者。我以三门礼敬，即是其意。
这是简要的解释。具足一切功德藏，即一切世间出世间所说的戒定慧等功德群的依处，某某牟尼王，即五类牟尼中的王者、主宰世尊，来到寂静者即身语意自制的善人们的居处即住所或喜乐处，名为仙人堕处即应称为仙人堕处的林即鹿野苑，于彼处即在那名为仙人堕处的鹿野苑中，为五比丘宣说断除不善之法轮即初转法轮经，我以三门礼敬彼无与伦比即在戒等功德上无人可比的，殊胜即为一切天人所极其喜爱、可爱、具足令人欢喜身色的，应受礼敬即值得天人礼敬或应受彼等礼敬的牟尼王。
第十六礼敬偈颂注释完毕。
17
清净眷属围绕光明照耀庄严，
吉祥光辉庄严护持诸根具足，
日月轮等殊胜相好所庄严，
天人供养善逝我虔诚礼敬。

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

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

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

‘‘Samūho gaṇasaṅghātā,

Samudāyo ca sañcayo;

Sandoho nivaho ogho,

Visaro nikaro cayo’’tyādi.


我来为您翻译这段巴利文：
17
如此以第十六偈颂礼敬牟尼王后，现在想要以"清净眷属围绕"等七种功德赞叹并礼敬，因此说出"清净眷属围绕"等偈颂。这首偈颂应当被视为由na-ja-bha-ja-ra音步和一个重音节构成的十六音节婆尼尼偈。正如《韵律论》中所说："当有na-ja-bha-ja-ra音步和重音节时，即为婆尼尼偈"。其意为：若每一句都由na-ga-na、ja-ga-na、bha-ga-na、ja-ga-na、ra-ga-na音步组成，且末尾为重音节复合音，这种偈颂就叫做婆尼尼偈。
其中"清净眷属围绕"指被离贪等垢染清净的圣弟子等眷属所围绕，或清净无烦恼垢染具足资具。因离贪等垢染而清净故称"清净"，指眷属。由词根"suca"（清净）加后缀"i"构成。被圣比丘等天人从四面八方围绕或具足故称"围绕"，指善逝。由前缀"pari"和词根"vara"（围绕或具足）加后缀"ṇa"构成。被清净眷属围绕故称"清净眷属围绕"，指善逝。这是第三类依主释复合词。意思是世尊常被离贪等垢染清净的圣比丘等四众或八众所围绕。或者说具有清净的围绕者称为"清净眷属围绕"，指善逝。"光明照耀"指以作为工具的善妙可爱身体所放射的一寻光明，因极其可爱、令人喜悦故称"善妙"，指光明。由前缀"su"和词根"ruca"（光明）加后缀"ira"构成。特别地照耀光明故称"照耀"，指光明。由前缀"pa"和词根"bhā"（照耀）加后缀"kvi"构成。"善妙"和"照耀"即是"光明照耀"，以彼光明照耀。"庄严"指应当常常庄严的身体。因被庄严故称"庄严"，指身体。由词根"ranja"（染著）加后缀"ta"构成。具有庄严身体者称为"庄严"，指善逝。这是后词省略的复合词。如同色法的存在即是色法，那即是庄严。意思是说世尊具有应当被常常从身体放射的一寻光明所庄严的色身。
"吉祥光辉庄严"指智慧福德所说的吉祥群的依处。这里"吉祥"是智慧和福德的代名词。或者说由福德所生的身体庄严等圆满。因为它依止于具福德者，或被具福德者所依止，故称为"吉祥"，即智慧福德或自在，或获得身体庄严等圆满。如《天宫事注》等中所说："吉祥是智慧福德的代名词"，"吉祥即自在"，"吉祥即色身圆满"。由词根"si"（依止）加后缀"ra"和表示阴性的后缀"ī"构成。"吉祥"应说为长音，但为适应偈颂结构而保护韵律故说为短音。"光辉庄严"应分解为"光辉"和"庄严"。"光辉"即群集。因为支分进入其中的群集称为"光辉"，即群集。由词根"visa"（进入）加后缀"ara"构成。或者说支分汇集于其中故称"光辉"。由前缀"vi"和词根"sara"（汇集）加后缀"a"构成。但在书中可见写作"visayāla"带"ya"音的读法。那是不合适的。为什么？因为"visara"词本身就表示群集的意思。如《词义明灯》中所说：
"群集、组合、聚集、
积聚、会合、堆积、
流合、光辉、积累"等。


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

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

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


我来为您翻译这段巴利文：
"庄严"指依处。因为在此依止故称"庄严"，指善逝。由前缀"ā"和词根"li"（依止）加后缀"ṇa"构成。智慧所说吉祥的光辉即群集为"吉祥光辉"，彼等的庄严为"吉祥光辉庄严"，指善逝。即彼吉祥光辉庄严。"护持诸根具足"指具足、成就、圆满应当护持、防护的眼等六根。因被护持、保护故称"护持"。由词根"gupa"（保护）加后缀"ta"构成。因对俱生法行使主权故称"诸根"。由词根"idi"（最胜主权）加后缀"iya"构成。护持的诸根即"护持诸根"，指眼等诸根。以彼等。因具足、成就故称"具足"，指善逝。由前缀"upa"和词根"i"（去）加后缀"ta"构成，即彼具足。虽然除佛陀外其他圣弟子等人也护持眼等诸根，但佛陀在菩提座上以阿罗汉道断尽一切烦恼及习气，以殊胜方式护持眼等诸根，故赞叹他为"护持诸根具足"。
"日月轮等殊胜相好所庄严"指以日轮月轮等足轮相而极其庄严的足。这里"upa"前缀表示程度深重。或者说极其庄严、具有日轮月轮等足轮相。这里"日"指太阳，因为它迅速运行故称为"日"。由词根"ru"（行）加后缀"ṇi"构成。如《道支注》中所说："月亮直行缓慢，而太阳直行迅速"。而在《Ṇvādi目犍连》中说："在'ru'声上加'i'。'o'代替'a'。因吼叫故称'日'。即太阳"。在《词义注》中说："因众生以此发光故称'日'"。"月"指月亮。因为它以草活命而生存故称为"兔"，即智兔。由词根"sasa"（生存）加后缀"a"构成。因有兔的形相在其中故称为"月"。因为过去兔王以婆罗门相出现，为乞求者跳入火堆舍弃生命布施己身。当时帝释天王为使那智兔舍生命布施的功德在整个劫中显著，便压榨山取其精华，在月轮上刻画兔的形相而安置。因此月亮被世人称为"月"。其详细内容应在《智兔本生经》中查看。
或者说因为它损害热性故称为"月"。由词根"sasu"（损害）加后缀"ī"构成。因以限定方式庄严故称"轮"。由词根"maṇḍa"或"maḍi"（庄严）加后缀"ala"构成。或者说因从四方取得庄严故称"轮"。由"maṇḍa"作前分，词根"lā"（取）加后缀"kvi"构成。日的轮为"日轮"，月的轮为"月轮"，日轮和月轮为"日月轮"，"轮"字也应与"日"字结合。因为"轮"字从复合词中可闻。"等"即等等。它是表示"起首"义的不变化词。以日月轮等为起首者即"日月轮等"，指足轮相。因被标识、应被标识故称"相"，即足下现轮相，日月轮等和彼相即是"日月轮等相"，以彼而极其庄严、具足极其庄严的足者为"日月轮等殊胜相好所庄严"，指善逝。或者说具有极其庄严的日月轮等相即足轮相者如是称，指善逝。即彼。


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

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

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

Sattarasamavandanagāthāvaṇṇanā samattā.

18.

Maggoḷumpena muhapaṭighāsādiullolavīciṃ,

Saṃsāroghaṃ tari tamabhayaṃ pārapattaṃ pajānaṃ;

Tāṇaṃ leṇaṃ asamasaraṇaṃ ekatitthaṃ patiṭṭhaṃ,

Puññakkhettaṃ paramasukhadaṃ dhammarājaṃ namāmi.



我来为您翻译这段巴利文：
"天人供养"指应受天人供养。"天"指以自在游戏等而光耀故称天。由词根"sura"（光耀）加后缀"a"构成。或者说因获得、光耀天之自在故称天。由词根"sura"（自在、光明）加后缀"a"构成。或因具美妙音声故称天。"人"指引导蕴相续或自业故称人。由词根"nara"（引导）加后缀"a"构成。天和人即天人，应受彼等供养故称"天人供养"，指善逝。即彼。"善逝"指佛陀。因其具有善妙行故称善逝。因为世尊接近所化众生必定能成就他们的利益安乐，故为善妙。同样，因具足相好庄严色身，行走无迟缓拖延、压迫、蹲踞、弯曲等过失，如天鹅、公牛、象王、狮王之行，身行善妙。智慧之行也因具足广大、清净、悲心、念、精进等功德殊胜，从发愿乃至大菩提都无过失故为善妙。
或者说以自觉智慧遍知一切世间，以智慧正确通达故称善逝；同样，以断除胜解断除世间集，使之成为不生法，正确通达故称善逝；现证世间灭即涅槃，正确通达故称善逝；修习导向世间灭的道，正确行故称善逝；以预流道所断的烦恼，不再重返、不再回来故称善逝等，应以此理解此义。或者说到达、证得善处即正等菩提或涅槃故称善逝。又因说真实、如理、有益、适合所化众生的法，故正说称为善逝，将"d"音变为"t"音。如是因善妙行等称为善逝，即彼善逝。"虔诚"指恭敬，虔诚即恭敬。由前缀"ā"和词根"dara"（敬重）加后缀"ṇa"构成。即彼虔诚。"礼敬"即我礼拜之意。
这是简要的解释。清净眷属围绕，即被离贪等垢染清净的圣弟子等眷属所围绕，或清净无烦恼垢染具足资具，以光明照耀，即以作为工具的善妙可爱身体所放射的一寻光明，庄严即应当常常庄严的身体，吉祥光辉庄严即智慧福德所说吉祥群的依处，具足护持诸根，即具足、成就、圆满应当护持、防护的六眼等根，日月轮等殊胜相好所庄严，即以日轮月轮等足轮相而极其庄严的足，或具有极其庄严的日轮月轮等足轮相，天人供养即应受天人供养，我虔诚即恭敬礼敬善逝即佛陀。
第十七礼敬偈颂注释完毕。
18
以道之舟度越愚痴瞋恨贪欲等汹涌波浪，
度过轮回暴流到达彼无畏彼岸为众生知，
救护、庇护、无等依怙、唯一津渡、依止处，
福田、最胜乐施、法王我礼敬。

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

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


我来为您翻译这段巴利文：
18
如此以第十七偈颂礼敬善逝后，现在想要以"度过轮回暴流"等九种功德赞叹并礼敬，因此说出"以道之舟"等偈颂。这首偈颂应当被视为由ma-bha-na-ta-ta音步和两个重音节构成的十七音节曼达干多偈。正如《韵律论》中所说："曼达干多由ma-bha-na-ta-ta-gā-go音步和两个重音节构成"。其意为：若每一句都由四、六、七音节即ma-ga-na、bha-ga-na、na-ga-na、ta-ga-na、ta-ga-na音步和两个重音节gā、go构成，这种偈颂就叫做曼达干多偈。这里因为"对"字表示道果四双八辈圣人，故"对"字表示数字四，因为季节分为寒季、凉季、雨季、热季、雨期、秋季六种，故"季"字表示数字六。应知"马"字表示数字七。因为在《六缘注》等中说："马字表示数字七"。
其中，那位法王以道之舟度过有愚痴瞋恨贪欲等汹涌波浪的轮回暴流，为众生所知到达无畏彼岸，是救护、庇护、无等依怙、唯一津渡、依止处、福田、最胜乐施的法王，我礼敬他，应如此连接理解。我将依意义次序解释此偈。"愚痴瞋恨贪欲等汹涌波浪"指愚痴、瞋恚、贪爱等所说的大浪小波。因相应法因此迷惑，或自身迷惑，或仅是迷惑故称"愚痴"，即痴。由词根"muha"（迷乱）加后缀"ṇa"构成。相应法因此冲突，或自身冲突，或仅是冲突故称"瞋恨"，即瞋。由前缀"paṭi"和词根"hana"（伤害、行）加后缀"a"构成，"hana"变"gha"。食欲、欲求为"欲"，或因欲求故称"欲"，即贪。由词根"isu"（欲求）加后缀"a"构成，"isu"变"ā"。愚痴和瞋恨和欲为"愚痴瞋恨欲"，以彼等为起首者即"愚痴瞋恨欲等"，指贪等烦恼。这里"等"字包括慢、见、疑、昏沉、掉举、无惭、无愧烦恼和不善心生起。向上水动乱故称"汹涌"，即大浪。由前缀"u"和词根"lola"（动乱）加后缀"ṇa"构成。或说趋向岸边故称"汹涌"。由词根"ula"（去）加后缀"ola"构成。令惊异地积集美丽故称"波浪"，即小波。由前缀"vi"和词根"ci"（积集）加后缀"kvi"构成。汹涌和波浪即"汹涌波浪"。在某些书中可见写作"kullolavīci"的读法。那是不合适的。为什么？因为"kulla"词表示"筏"的意思。只有"ullola"词才表示大浪的意思。如《词义明灯》中所说："ullola和kallola说在大浪中"。


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

‘‘Khandhānañca paṭipāṭi, dhātuāyatanāna ca;

Abbocchinnaṃ vattamānā, saṃsāroti pavuccatī’’ti.

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


我来为您翻译这段巴利文：
在《根本五十经注》中说："筏指为渡水而集合捆绑，平铺捆绑的木板船等称为舟"。愚痴瞋恨欲等即汹涌波浪。此轮回暴流中有此故称"有愚痴瞋恨欲等汹涌波浪"。这是末尾复合词，如"喜乐"、"大座"、"昼夜"等。这里应这样理解词义：喜和乐为喜乐，彼禅那有此，或在彼中存在故称喜乐，即禅那。大的座位为大座，彼之状态为大座。夜和日为昼夜。作于昼夜称昼夜。或者说如汹涌波浪的愚痴瞋恨欲等汹涌波浪，指轮回暴流。这是譬喻依主释复合词。如大海中充满可怕的大浪波涛等和鳄鱼、鲸鱼、帝平伽罗等鱼类海兽等，同样充满愚痴等烦恼和不善心生起，以及由彼等所生的可怕众多生老病死苦等和诸蕴等，这是其意。"轮回暴流"指名为轮回的暴流，即海水流。因为一再不断地流动、运行、进行故称轮回。由前缀"saṃ"和词根"sara"（行）加后缀"ṇa"构成。意为蕴、界、处的不断进行。因此注释中说：
"蕴的相续及，
界与处诸法；
不断地运行，
称为轮回者。"
因漫过、淹没众生而下压、带去故称暴流，即水流。由前缀"ava"和词根"hana"（取去）加后缀"ṇa"构成，"hana"变"gha"。"ava"前缀表示漫过义。或说使落入其中的众生下沉故称暴流，即水流。由前缀"ava"和词根"hana"（使沉没）加后缀"ṇa"构成。"ava"前缀表示下方义。如暴流故称暴流，即轮回。或者说因漫过、淹没、胜过有情诸行而在轮回中压迫、带去故称暴流，或说使有情诸行沉没于轮回中故称暴流，指贪等烦恼。轮回即暴流为轮回暴流，即彼轮回暴流。


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

‘‘Ekāyanaṃ jātikhayantadassī,

Maggaṃ pajānāti hitānukampī;

Etena maggena tariṃsu pubbe,

Tarissantiyeva taranti ogha’’nti; Buddhavaṃse ca

‘‘Saṃsārasotaṃ chinditvā, viddhaṃsetvā tayo bhave;

Dhammanāvaṃ samāruyha, tāremi janataṃ bahu’’nti.

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


我来为您翻译这段巴利文：
"以道之舟"，这里分解为"道"和"舟"。意为以八正道所说的筏。这里"道"指八支圣道。因诸佛和圣弟子们经由此道到达未到之处涅槃故称"道"，即八支圣道。由词根"magga"（行）加后缀"a"构成。如《无碍解道》中所说："因诸佛和弟子经此道去往未到之处涅槃，故称八支圣道"。或说因寻求涅槃故称"道"，或因被求涅槃者寻求故称"道"，即八支圣道。意为被智慧所见。由词根"magga"（寻求）加后缀"a"构成。如《相应部大品注》中所说："道以何义为道？以寻求涅槃义和被求涅槃者寻求义"。或说因被行故称"道"，意为八支圣道被求涅槃者所行。"舟"即水，因保护于水故称"舟"，即彼以增加鼻音而成"舟"，即筏。由"水"为前分，词根"pā"（护）加后缀"kvi"构成。道即舟为"道舟"，或说名为道的舟如是，或说如道的舟如是，或说似道的舟如是，或说道和舟为"道舟"。或说舟即道为"道舟"，或说名为舟的道如是，或说似舟的道如是，或说如舟的道如是，或说舟和道为"道舟"，应如是从隐喻、相似、譬喻、并列义和他方自方义理解词义。以彼道舟。"度"即已度。因为法王以八正道之船度过轮回暴流而到达涅槃彼岸。过去佛已到达。未来佛将到达，此是其意。如《相应部大品》中说：
"见尽生死一乘道，
知道怜愍众生者；
过去以此道已渡，
将渡正渡渡暴流。"
《佛种姓》中说：
"断除轮回流，
破坏三有界；
登上法船已，
度脱众多人。"
"无畏"因无生老病死等怖畏故称无怖畏。因为彼世尊无有怖畏故称"无畏"。或说"无畏"即安稳。因为彼涅槃中无生等怖畏故称"无畏"。在这第二种解释中，此词是"彼岸"词的限定语。这里"彼岸"因是轮回轮转的对岸义故说为涅槃。因为它保护于水故称"彼岸"，即海的彼岸。由词根"pā"（护）加后缀"ara"构成。或说因能够阻止波浪等故称"彼岸"。由词根"pāra"（能）加后缀"a"构成。如彼岸故称"彼岸"。以究竟义应如是理解词义：因在此保护生怖畏等故称"彼岸"，或因在此能够阻止生怖畏等故称"彼岸"，即涅槃。已到达彼故称"到达彼岸"，即法王。由"彼岸"为前分，词根"pada"（去）加后缀"ta"构成。或说以"已解脱应解脱"等方式进行的大誓愿，或一切轮回苦，或一切智智等功德的彼岸即边际，已到达、已证得故称"到达彼岸"，即法王。因为"彼岸"词表示边际。即彼到达彼岸。"众生"即一切众生。因由彼等业烦恼而特别生起故称为"众生"。即彼等众生的。


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

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


我来为您翻译这段巴利文：
"救护"以救护义为救护。因救护、保护众生免于轮回怖畏故称"救护"，即法王。由词根"tā"（护）加后缀"yu"构成。或说"救护"以保护众生免于轮回轮转苦义为救护。因为彼法王以说法给予众生道果涅槃乐而救护、保护众生免于轮回轮转苦故称"救护"。即彼救护。"庇护"以隐匿义为庇护，因为被生怖畏等逼迫的众生在此隐匿故称"庇护"，即法王。由词根"lī"（隐）加后缀"yu"构成。或说"庇护"以见轮回怖畏者隐匿义为庇护。因为欲出离轮回者在此法王处隐匿故称"庇护"。即彼庇护。意思是说法王成为被轮回怖畏所逼迫的一切众生的救护、庇护、依归、归依、处所。
"无等依怙"指一切众生的无等依止，因为他在戒等功德上无有等同相似者故称"无等"，即法王。因在此行、依止故称"依怙"，即法王。由词根"sara"（行）加后缀"yu"构成。成为无等无比而为依怙故称"无等依怙"，即法王。这是状态业持业释复合词。意思是因为法王是一切成就安乐的施与者，所以成为一切众生不共他人的无等依怙、依止、归依。即彼无等依怙。"唯一津渡"指成为到达涅槃彼岸的唯一津渡。因在此渡过、越过河海等故称"津渡"。指为到达河海等彼岸而下渡之处。由词根"tara"（渡）加后缀"tha"构成。"ra"变"ta"，加"i"音。人们的一个津渡为唯一津渡，如彼故称"唯一津渡"，即法王。如人们由津渡渡过河等而安乐到达彼岸，非由非渡处，如是所化众生由最胜的佛陀津渡渡过轮回暴流而安乐到达涅槃彼岸，非由非渡处即外道，因此赞叹法王为"唯一津渡"。以究竟义而言，因成为唯一最胜而在此渡过、越过到涅槃彼岸故称"唯一津渡"，即法王。想要渡过安稳涅槃彼岸的所化众生在此佛陀津渡听闻所说之法，依所说之法而行，以八正道之船断除轮回暴流，安乐渡过安稳涅槃彼岸，因此以"此"字所指示的彼佛陀名为一切众生的唯一最胜津渡。意思是其他外道不名为唯一津渡。即彼唯一津渡。


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

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


我来为您翻译这段巴利文：
"依止"指如大洲般成为一切众生的依止、所依。意为归依、庇护、归宿。因在此依止故称"依止"，即法王。由前缀"pati"和词根"ṭhā"（住）加后缀"a"构成。意思是法王如大洲般成为一切求乐众生的依止、归依、庇护、归宿，即彼依止。"福田"指成为求涅槃乐者福德种子的田地。或成为求福者福德种子播种处的田地，因清净自作者故称"福"，即善。由词根"pu"（净）加后缀"ṇya"构成。或说因生起最胜可尊重性故称"福"，或因生起常被尊重故称"福"，即善。由"尊重"为前分，词根"jana"（生）加后缀"ṇya"构成。应依语源法则理解词形。或说因清净其余非福故称"福"，即善。由词根"pu"（净）加后缀"ṇya"构成。因保护已撒、已播之种故称"田"，即稻田等。由"撒"为前分，词根"tā"（护）加后缀"kvi"构成。意为因使播种者获大果而保护种子。或说因在此撒播种子故称"田"。由词根"khipa"（撒）或（播）加后缀"ta"构成。如田故称"田"，即法王。以究竟义而言，因使播福德种子的众生获大果而保护已撒、已播的福德种子故称"田"。或说因福德种子被求涅槃者撒播于此故称"田"，应如是说法王。福的田为"福田"，即法王。如国王或大臣等的稻米或大麦生长处称为国王或大臣等的稻田或麦田。如是法王因使一切世间获福大力而成为福德生长处，依止法王众生世间生起种种利益安乐福德，因此法王被尊称为"福田"，此是其意。即彼福田。
"最胜乐施"指施与最上涅槃乐。如说："涅槃是最上乐。"这里"最胜"词表示最上义，是非独立原形词。或说因被圣者超越尊重故称"最胜"，即涅槃。由前缀"para"和词根"mā"（尊重）加后缀"a"构成。或说因被圣者特别喜乐故称"最胜"，即涅槃。由前缀"pa"和词根"ramu"（喜乐）加后缀"ṇa"构成。而在《词义注》中说："因杀敌对故称最胜。因喜乐于最胜状态故称最胜。取'ṇa'。"彼之乐为"最胜乐"。最胜或最上之乐为"最胜乐"。因给予彼故称"最胜乐施"，即法王。由"最胜乐"为前分，词根"dā"（施）加后缀"kvi"构成。意思是说法王以说法和接受四资具而给予所化众生涅槃乐。即彼最胜乐施。"法王"指佛陀。因以世间出世间法令天人欢喜满足故称"法王"。或说由波罗蜜法而得佛位而成王故称"法王"。或说由波罗蜜法而生为王故称"法王"。我礼敬彼法王，应如是连接。


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

Aṭṭhārasamavandanagāthāvaṇṇanā samattā.

19.

Kaṇḍambaṃmūle parahitakaro yo munindo nisinno;

Accheraṃ sīghaṃ nayanasubhagaṃ ākulaṇṇaggijālaṃ;

Dujjāladdhaṃsaṃ munibhijahitaṃ pāṭiheraṃ akāsi;

Vande taṃ seṭṭhaṃ paramaratijaṃ iddhidhammehupetaṃ.



我来为您翻译这段巴利文：
这是这里的简要解释。那位法王以八正道所说的筏度过有愚痴瞋恨贪欲等汹涌波浪即以愚痴瞋恚贪爱等所说的大浪小波、轮回暴流即名为轮回的暴流海水流，已度过，无畏即安稳，或因无生等而无怖畏，到达彼岸即已到达、已证得涅槃彼岸，为众生即一切众生，救护即以救护义为救护即保护，庇护即以隐匿义为庇护即隐匿，无等依怙即一切众生的无等依止，唯一津渡即成为到达涅槃彼岸的唯一津渡，依止即如大洲般成为一切众生的依止所依，福田即成为求涅槃乐者福德种子的田地，或成为求福者福德种子播种处的田地，最胜乐施即施与最上涅槃乐，法王即以世间出世间法令众生欢喜的佛陀，或由波罗蜜法而生佛位的佛陀，我以三门礼敬。
第十八礼敬偈颂注释完毕。
19.
在芒果树下为利他而坐的牟尼王，
迅速显现悦目令人惊异的熊熊火焰网，
摧毁邪网为牟尼所舍弃的神变，
我礼敬彼具足神通法的最上喜生最胜者。

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

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


我来为您翻译这段巴利文：
19
如此以第十八偈颂礼敬法王后，现在想要以在舍卫城（今印度北方邦斯拉瓦斯提）芒果树下显现神变等功德赞叹牟尼王并礼敬，因此说出"在芒果树下"等偈颂。这首偈颂应当被视为由ma-ta-na-ya-ya音步和五、六、七音节构成的十八音节库苏米塔拉塔韦利塔偈。正如《韵律论》中所说："由mo-to-no-yo-yā音步和五六七音节构成库苏米塔拉塔韦利塔偈"。这里的解释是：若每一句都由五、六、七音节即mo-ga-na、to-ga-na、no-ga-na、yo-ga-na音步和两个ya-ga-na构成，那种偈颂就叫做库苏米塔拉塔韦利塔偈。这里因为"根"字表示五根，故"根"字表示数字五。因为季节分为寒季、凉季、雨季、热季、雨期、秋季六种，故"季"字表示数字六。应知"仙"字因毗婆尸等佛为七种，故表示数字七。
其中，那位为利他而在芒果树下坐的牟尼王迅速显现神变，我礼敬彼牟尼王，应如此连接。我将依意义次序解释此偈。"为利他"指自身为他一切众生作利益。因由此增益安乐故称"利"，即义利或功用。由词根"hi"（增）加后缀"ta"构成。意为具足者的世间出世间乐增长。他人之利为"利他"，作彼故称"为利他"，即牟尼王。因为他从得到燃灯佛授记开始，舍弃自乐，为众生世间的利益安乐而在四阿僧祇十万劫中行三十波罗蜜和五大舍，在证得一切智佛果时以四十五年说法造作众生世间的世间出世间利益安乐，因此赞叹为"为利他"。"彼"指彼如是。"牟尼王"指佛陀。因为他是在家牟尼、出家牟尼、有学牟尼、无学牟尼、辟支牟尼等五种牟尼之王故称"牟尼王"。"在芒果树下"，这里分解为"在甘荼芒果树下"。为维护韵律而加点。意为在名为甘荼的波斯匿王（憍萨罗国王）园丁所种白芒果树的近处。这里"甘荼"是他的名字。或说"甘"说为乐，彼去、到达故称"甘荼"，即园丁。由"乐"为前分，词根"ḍi"（去）加后缀"ṇa"构成。或说"甘"说为水，知道彼在树上洒水故称"甘荼"，即园丁或园监。因为被欲果者所到故称"芒果"，即白芒果树。由词根"ama"（去）加后缀"bo"构成。名为甘荼的园丁所种的芒果为"甘荼芒果"，彼之下即近处为"甘荼芒果树下"，即在彼甘荼芒果树下。


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

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

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


我来为您翻译这段巴利文：
"坐"即住。"惊异"以令惊奇义。因为这个"惊异"词表示惊奇义，是非独立原形词。或说殊胜惊奇行、转起故称"惊异"，即神变。由前缀"ā"和词根"cara"（行）加后缀"a"构成，词根"cara"变"cchera"，"ā"音短化。如盲人登山般非经常行、转起故称"惊异"，即神变。由前缀"na"和词根"cara"（行）加后缀"a"构成。如盲人登山非经常有而仅偶尔有，如是世尊的神变非经常有而仅偶尔有，因此称彼为"惊异"。因此《导论注》中说："非经常生起者，称为惊异。"或说适合打响指故称"惊异"。适合后缀加"ṇiya"。应说"惊异"而为维护韵律省略"iya"音说为"惊异"。如《戒蕴品注》中说："如盲人登山般非经常有故称惊异。这是语源学说。而这是注释说，适合响指故称惊异，意为适合打响指。""悦目"指令天人显色眼喜悦达到。因引导身体显示平坦不平故称"眼"，即显色眼。由词根"nī"（引导）加后缀"yu"构成。彼之善美去故称"悦目"，即神变。由"眼善"为前分，词根"gamu"（去）加后缀"kvi"构成。即彼悦目。
"熊熊火焰网"，这里分解为"熊熊-水-火-网"。具有散布水流火焰。或说意为周遍散布相互交错双双水网火网具足。极度使水火网相互交错作故称"熊熊"，即水火网。由前缀"ā"和词根"kula"（作）加后缀"a"构成。极度结合相互故称"熊熊"。或说周遍运转双双水火网故称"熊熊"，即水火网。意为水网与火网、火网与水网相混合。因众生由此活命故称"水"。由词根"ana"（活）加后缀"a"构成，"na"变"ṇa"，重复或双倍。或说行往彼彼处故称"水"。由词根"ara"（去）变"anna"，词根末尾省略，"nn"变"ṇṇ"。水的流为"水"，后分省略。因曲行故称"火"。由词根"aja"（行）加后缀"i"构成，"ja"变"gga"。因燃烧、照耀故称"焰"，即火焰。由词根"jala"（照）加后缀"ṇa"构成。火的焰为"火焰"。水和火焰为"水火焰"，具有熊熊散布水火焰故称"熊熊火焰网"，指双神变。即彼熊熊火焰网。
"摧毁邪网"指完全粉碎恶见论说之网。因恶燃结于轮回轮转故称"邪网"，即恶见论网。因为外道论说以"无布施"等方式转起，以不许出离轮回故如网，因此称"邪网"。由前缀"du"和词根"jala"（结）加后缀"ṇo"构成。彼破坏、粉碎故称"摧毁邪网"，即双神变。"为牟尼所舍弃"分解为"为牟尼们所舍弃"。其中"诸牟尼"指一切正等正觉者。因为他们称寂默为一切智智，彼等有此故称"牟尼"。或说因有身寂默、语寂默、意寂默故称"牟尼"。具有义后缀加"ṇī"。或说因知此世他世、自利利他、利与非利故称"牟尼"。即彼等诸牟尼。


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

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


我来为您翻译这段巴利文：
"所舍弃"即未舍弃或未断绝，应舍应弃称"舍弃"。由词根"hā"（舍）加后缀"ta"构成。非舍弃为"未舍弃"，即神变。即彼未舍弃。因为世尊在舍卫城（今印度北方邦斯拉瓦斯提）南门芒果树下所作神变，而世尊在彼神变结束时去往三十三天城，在彼波利叉多树下名为黄布的石座上坐着为诸天说阿毗达摩之说，为一切正等正觉者所未舍弃，是法性，此是其意。因为在《佛种姓注》三十法性开显中说在舍卫城门显现双神变、在三十三天处说阿毗达摩是法性。因此赞叹神变为"牟尼所舍弃"。
"神变"以对治制伏义为神变，踏碎对方外道而转起故称"神变"。由前缀"paṭi"和词根"hi"（去）加后缀"ṇo"构成，"hi"变"hera"。或说除去世尊和教法的对方外道故称"神变"，即神通智。由前缀"paṭi"和词根"hara"（除）加后缀"ṇo"构成。或说除去众生的见慢所执著心故称"神变"。或说引生不信者的信故称"神变"。或说以已作所作的无垢等持心后应行、应转起故称"神变"。因为这个"paṭi"字表示"后"的意思。如"当他进入时另一婆罗门来"等句中。或说反复不断地双双水火网运转故称"神变"，即双神变。而彼分为神通神变、记说神变、教诫神变三种。其中这里意指神通神变。"迅速"即快速、迅速或轻快。而彼是"作"字的动作限定语。轻快而转起故称"迅速"。由词根"si"（去）加后缀"gha"构成，长音。"作"即已作。


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


我来为您翻译这段巴利文：
这里应如是理解神变。即世尊在证悟后第七年，在舍卫城（今印度北方邦斯拉瓦斯提）南门芒果树下，在天帝释命令天子毗首羯磨所化作的十二由旬宝殿中，在世尊所化作一由旬宝座和宝经行处上坐着，在三由旬天白伞盖撑持时，向周围十二由旬的会众显示义取开显和降伏外道：上身出火聚，下身流水流；下身出火聚，上身流水流；前身出火聚，后身流水流；后身出火聚，前身流水流；右眼出火聚，左眼流水流；左眼出火聚，右眼流水流；右耳孔出火聚，左耳孔流水流；左耳孔出火聚，右耳孔流水流；右鼻孔出火聚，左鼻孔流水流；左鼻孔出火聚，右鼻孔流水流；右肩峰出火聚，左肩峰流水流；左肩峰出火聚，右肩峰流水流；右手出火聚，左手流水流；左手出火聚，右手流水流；右胁出火聚，左胁流水流；左胁出火聚，右胁流水流；右足出火聚，左足流水流；左足出火聚，右足流水流；每个指头出火聚，指缝流水流；指缝出火聚，每个指头流水流；每一毛孔出火聚，每一毛孔流水流；每一毛孔出火聚，每一毛孔流水流。青、黄、赤、白、紫、光明六种颜色双双流出。世尊经行时，所化人或站或坐或卧。世尊站时，所化人或经行或坐或卧。世尊坐时，所化人或经行或站或卧。世尊卧时，所化人或经行或站或坐。所化人经行时，世尊或站或坐或卧。所化人站时，世尊或经行或坐或卧。所化人坐时，世尊或经行或站或卧。所化人卧时，世尊或经行或站或坐，如此为降伏外道而显现种种双神变。这里若有任何人能作如是神变者，彼可来，因为如呵责语故说"义取开显"。因为义取即质问，作为取得对方之义即把握，彼之开显为义取开显。"降伏外道"指降伏前以诳惑方式兴起要作神变的外道。而彼即成就彼等不能如是作。这两个词应与"双神变"相连。;


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

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

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


我来为您翻译这段巴利文：
"最胜"即更殊胜。其词义已如前说。"最胜喜生"即生起天人最上喜悦。或令最胜善者心生喜悦。这里第一种解释中"最胜"字表示最上义，是非独立原形词不变词。第二种解释中表示善义，是独立原形词。因生起天人最胜最上喜悦故称"最胜喜生"，即牟尼王。由"最胜喜"为前分，词根"jana"（生）加后缀"kvi"构成。或说因以种种方式喜乐于正法故称"最胜"，即得发生错误:terminated


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

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

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

Ekūnavīsatimavandanagāthāvaṇṇanā samattā.

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



我来为您翻译这段巴利文：
在不净等中住于净想等是圣神通。鸟神等的空中行走等是业报生神通。如说："什么是业报生神通？一切飞鸟、一切天神、某些人类、某些堕处众生的神通，这是业报生神通"等。而转轮圣王等的空中行走等是福德者神通。如说："什么是福德者神通？转轮圣王与四兵种一起空中行走，乃至包括骑马者和牧牛者。居士祗提迦的福德神通，居士阇提罗的福德神通，居士瞿舍的福德神通，居士门达迦的福德神通，五大福德者的福德神通。"而持咒者等的空中行走等是明咒所成神通。这里"等"字包括在空中显现象、马等，乃至显现种种军队阵列等。由彼彼正加行因缘成就彼彼业，以彼彼正加行因缘成就义为神通。
这里是简说。详说则应从《无碍解道》神通论和《清净道论注》中取得。应知在那些神通中，除了明咒所成神通外，其余神通世尊都具足。或者应见因世尊具足三明和八明，一切佛神通都具足，因此也得明咒所成神通。我礼敬彼牟尼王，应如此连接。
这里是简要义解。为利他即自身为他一切众生作利益、目的，彼牟尼王即如是佛陀，在甘荼芒果树下即在名为甘荼的波斯匿王（憍萨罗国王）园丁所种白芒果树近处坐住，惊异即令惊奇，悦目即令天人净眼达到善美，熊熊火焰网即具有散布水流火焰，或周遍散布相互交错双双水网火网，摧毁邪网即粉碎恶邪见论说之网，为牟尼所舍弃即为一切正等正觉者所未舍弃，神变即对治制伏的神变或水火双双神变，迅速即快速作，最胜即更殊胜，最胜喜生即生起天人最上喜悦或令最胜善者心生喜悦，具足神通法即具足不可思议无量佛神通功德，我以头礼敬彼牟尼王。
第十九礼敬偈颂注释完毕。
20
独一牟尼日以慈悲为曙光智慧广大为日轮，
以殊胜法光开敷如莲花的所化众生海，
遍布三有窟清净名声而成三界一眼，
我礼敬彼不忍众苦的大仙。;

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

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

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

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


我来为您翻译这段巴利文：
20
如此以第十九偈礼敬牟尼王后，现在想要以九种功德即应觉悟等赞叹以法教说四谛法教化众生海的牟尼日而礼敬，因此说出"牟尼日"等偈颂。这首偈颂应当被视为由ya-ma-na-sa-ra-ra音步和一个重音和六、七音节构成的十九音节雷电偈。正如《韵律论》中所说："以六六七音节和ymā-na-sa-ra-ra重音构成雷电偈。"这里的解释是：若每一句都由六六七音节即ymā（ya-ga-na和ma-ga-na）、na-ga-na、sa-ga-na、ra-ga-na、ra-ga-na和一个重音构成，那种偈颂就叫做雷电偈。这里应知因味有涩、苦、甜、咸、酸、辣六种，故"味"字表示数字六。因季节有寒季、凉季、春季、热季、雨季、秋季六种，故"季"字表示数字六。应知"马"字表示数字七。因为"马"字表示七的含义在韵律注中已说。
其中，以慈悲为曙光智慧广大为日轮的独一牟尼日，在清净三有窟中以殊胜法光开敷如莲花的所化众生海，遍布名声而成三界一眼，我礼敬彼不忍众苦的大仙牟尼日，应如此连接。
我们将依意义次序而非词序解释此偈以便易于理解。"以慈悲为曙光"应分解为"慈悲-升起-曙光"。即称为大悲之升起山顶太阳曙光。或说如从升起山升起的太阳曙光般的大悲之义。这里"慈悲"字用于悲和慈。如"无慈悲"说为无悲中用于悲。"具慈悲"中用于慈，意为达到慈心。这里则意指悲。
这是词义。因伤害具悲者直到未达所欲利他成就为止故称"慈悲"，即大悲。由词根"daya"（害）加后缀"a"构成。或说因由此摄受恶人故称"慈悲"。词根"daya"（摄受）。或说因舍自乐取苦故称"慈悲"。词根"daya"（取）。或说因菩萨由此取轮回苦和一切智智故称"慈悲"，即大悲。因为大菩萨在发愿成佛时，舍弃已得的阿罗汉果，欲从轮回海中救拔众生，取无救护极可怕的轮回苦，及在最后有与证得不死界时取具足无量功德的一切智智之义。因为一切佛功德以悲为根本。因此《增支注》中说："一切佛功德以悲为始，因以彼为因缘。"


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

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

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


我来为您翻译这段巴利文：
又以此护持众生，或自己怜悯，或仅是怜悯故称"慈悲"。由词根"daya"（护持）加后缀"a"构成。升起增长故称"升起"，即山。由词根"udi"（生）加后缀"ṇa"构成。周遍作光明而行故称"曙光"，即特殊太阳光。由前缀"ā"和词根"uṇa"（行）加后缀"ṇa"构成。从称为慈悲的升起山升起太阳的曙光者故称"以慈悲为曙光"。或说如从升起山升起太阳曙光般的慈悲大悲者故称"以慈悲为曙光"，即牟尼日。如升起太阳的曙光是光明之始，如是菩萨在燃灯佛足下舍弃近在手边的涅槃乐，以大悲欲从轮回海中救拔众生，为成佛而作难行的布施等十波罗蜜和五大舍，历四阿僧祇劫又十万劫，故悲是成佛之始。因此说唯佛应被赞叹为"以慈悲为曙光"。
"智慧广大为日轮"即称为一切智智的广大圆轮。如广大轮围界轮般具广大所缘一切智智。了知有为无为差别一切所知法故称"智"，即一切智智。由词根"ñā"（知）加后缀"yu"构成。殊胜扩展故称"广大"，即智。由前缀"vi"和词根"tanu"（展）加后缀"ta"构成，变"iṇṇa"，词根末尾省略，不同音重复。或说扩展、延伸故称"广大"。这里仅是词根"thara"的区别。以圆形行、转故称"轮"，即智轮。由词根"vama"（行）加后缀"bo"，变"bi"，"va"变"ba"。
而在Ṇvādi目犍连论中说："'vama'吐出义加'ba'。'vama'的'va'变'bi'。吐出故称'轮'，即身体。"然而那对"轮"字表示身体义是适合的，对表示圆形义不适合。这里因"轮"字表示圆形义。而诸阿阇黎说这里"轮"字的意义是轮圆。但那应考察。为何？因在《名目灯》中说："'轮'用于影像、圆和'轮'果"。在其注中说："用于圆和映像"。智即称为一切智智的广大扩展轮即圆者故称"智慧广大为日轮"。或说如广大扩展轮即轮围界圆般的广大所缘智即一切智智者故称"智慧广大为日轮"，即牟尼日。如因轮围界无边故轮围界轮广大，如是因佛的一切智智所缘无边故广大。因此赞叹彼为"智慧广大为日轮"。"独一"分解为"彼一"。某处也读作"一"。但彼应分解为"彼一"。那两种读法都适合。因为读作"独一"时是替代连声。而读作"一"时是省略连声，这是它们的区别。"彼牟尼日"应如此连接。


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

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


我来为您翻译这段巴利文：
"一"即无伴、无第二成为独一佛之义。这里"一"字见于他、最胜、无伴、数等义中。如"我与世间是常，唯此为真余为虚妄，如是某些人宣说"等句中见于他义。"心一境性"等句中表最胜。"独一远离"等句中表无伴。"诸比丘，修梵行唯有一时一机"等句中表数。这里意指无伴。这是其词义。无伴而行、转起故称"一"，或无第二而证知、通达无上正等正觉故称"一"，即牟尼日。由词根"e"或"i"（知行）加后缀"ṇvu"构成。或说世尊独一是以出家称独一。以无第二义独一，以断爱义独一，因完全离贪故独一，因完全离嗔故独一，因完全离痴故独一，因完全无烦恼故独一，因独一行道故独一，因证悟无上正等正觉故独一，应如是依《大义释》所说方法理解这里的意义。
又在无边世界中唯一佛生起、开显故称"一"。因为在《增支部》一集中说："诸比丘，此是不可能无机，即在一世界中两位阿罗汉正等正觉者前后同时出现，此事不存在。诸比丘，此是可能有机，即在一世界中唯一阿罗汉正等正觉者出现，此事存在。"在其注中说："在一世界即在一万世界。有三种田：生田、令田、境田。其中生田即一万世界。因为在如来入胎时、出胎时、正觉时、转法轮时、舍寿时、般涅槃时彼震动。而十万亿世界称为令田。因为阿吒曩胝护卫、孔雀护卫、幢顶护卫、宝护卫等的令在此运行。而境田则无边际。因为据说'佛智有多少，所知有多少。所知有多少，智有多少。所知以智为边际，智以所知为边际'，故无非境。在这三种田中，除此世界外，在其他世界佛出现的经文是没有的。而不出现的经文是有的。因为三藏即律藏、经藏、论藏，三次结集即大迦叶长老结集、耶舍长老结集、目犍连子帝须长老结集，在这三次结集所收的三藏佛语中，除此世界外，在他处佛出现的经文是没有的，而不出现的经文是有的。"


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


我来为您翻译这段巴利文：
这里"在一世界"即"在一万世界"是就生田而说。因为一万世界围绕此世界而住。应知仅那么多为生田是依法性。"在这三田中"即此语显示在称为一万世界的生田、称为十万亿世界的令田、称为无边世界的境田这三佛田中，除此世界外在其他无边世界中佛不出现。因为显示三种佛田后说"在这三田中"是作处所义，非分别义。为何？因注释中无分别词。因为若注释师意指该词为分别义，则应说"在这三田中除令田中此世界"等。不是。因此该词应取处所义。而前师们也作该词为处所义的连接。如是在《阿毗达摩智分别经》及其注，在《中分五十经》多界经及其注，在《导论》及其注中，该理由也是如此而来。
而在《增支注疏》中说："'而不出现是有的'即如'我无师，无与我等者'等。因为世尊立于此世界而说，当舍利弗被问'贤友舍利弗，现今是否有其他沙门婆罗门与世尊在正觉上平等'时说'尊者，没有'，为显示其因由，法将引用'此是不可能无机，即在一世界中两位阿罗汉正等正觉者前后同时出现'之经，意为说除作为佛田的此世界外在他处不出现。"如是在《智分别根本疏》和《中分五十经多界经疏》中也说。这里"除此世界外在他处不出现"显示除作为佛田的此世界外在其他无边世界中佛不出现。因为虽以普通说"在他处"，由注中说"在这三田中"的其他语言邻近，应取无边世界的特殊义。因为即使是普通语言的词，由其他语言邻近也有特殊境。


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

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

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

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


我来为您翻译这段巴利文：
这里还有另一种方法。在注释中说"诸佛出现时唯在此世界出现。当禁止出现处时，即已禁止在此外其他世界不出现"这句话中，"唯在此"之词中固定的"eva"字是遮遣限定义。由此遮遣在其他无边世界中其他佛的出现。因为即使在其他无边世界中有其他佛出现，如是时知见一切有为无为差别诸法的我们的世尊应说"在其他世界中有其他佛出现"。不是。因为在三藏佛语中没有"从燃灯佛等二十八正等觉者在此世界外其他世界出现"这样的语句，在注释和疏中也是如此。因此应见从此世界外其他无边世界中其他佛不出现。因为这在《经分别大品注》大会经注中说：
"然后他想：'唯如我这样的佛能够。在某处有其他佛吗？'遍布无边世界的无边智观察时不见其他佛。这并非稀有，即现在不见与自己平等者。他在生日时也如《梵网经注》所说方法不见与自己平等者而作'我是世间最胜'的无人能转的狮子吼。如是不见其他与自己平等者而思维。"如是在《寂灭经大义释注》和其大会经疏中，依经中所说"在一世界"的方法，在一切处确实无前后同时二佛。因此注释说"在无边世界...乃至...不见。"
在《无疑经注》中说："诸居士，导师以下至无间地狱上至有顶为界限，在无量世界中以戒等功德无有与佛相等者，何况更胜...乃至...说。"在这两部注释中以"无边世界"和"无量世界"的无边无量字说。由这两个词和疏语显示在无边世界中其他佛不出现。
而在《遣愚痴注》释义中以"在这些"等显示在十万亿世界外其他世界中佛不出现。但我们如是思考：若"在其他世界"取义为从此世界外一切三种佛田中，则了知在十万亿世界外其他世界中佛不出现。但若"在其他世界"取义为在此外生田令田所属世界中，则了知在十万亿世界外其他世界中有佛出现。因为与"此是不可能无机，即


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

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


我来为您翻译这段巴利文：
这里所说"在《论事》中...乃至...未被遮止"，但在《论事》经文中并非如此。而在这一切方论中只是他论者的臆想之言。因此在该经中说："'在一切方有佛住'是吗？是的。'在东方有佛住'是吗？不应如是说...乃至...'在东方有佛住'是吗？是的。那位世尊什么名字、什么种姓、什么族姓，那位世尊的父母什么名字，那位世尊的双首弟子什么名字，那位世尊的侍者叫什么，持用什么样的衣，持用什么样的钵？在哪个村、镇、城、国、地方？不应如是说"等。
在其注中说："现在名为一切方论。其中'在四方下上'即周遍世界安住，在一切世界中有佛，如是生起自己臆想技巧后说'在一切方有佛住'者...乃至...譬如大众部，问是针对他们的正论者的。答是他者的。当被问'在东方'时，就释迦牟尼否认。再被问时依见解就住在其他世界而承认。'那位世尊什么名字'等，若你知道，是为责问而说要依名字等说他。应以此方法了知一切处的意义。"这里以"在四方...乃至...譬如大众部"显示他论者的见解。其中"在四方及下及上"如是周遍世界安住，应如是连接。"他们...乃至...大众部"即他论者的见解是谁的见解。如大众部的见解之义。"针对他们"即以智持守观察针对那些他论者之义。"正论者的问"即正论者的"在一切方有佛住"之问。"他者的答"即他论者的承认。"当被问'在东方'时"即当被正论者以"在东方"等问时。"释迦牟尼"即针对生于释迦族刹帝利种姓的我们的乔达摩佛。"否认"即他论者否定。"再被问"即当被正论者再问"在东方有佛住"时。"依见解"即他论者依自己"在其他世界有佛且出现"的邪见而承认。若在其他世界有佛住，如是时你说他的名姓等，为显示正论者的责问语而说"那位世尊什么名字"等。由此显示从此世界外其他无边世界中无有其他诸佛。因此在《论事》经中说"那位世尊什么名字、什么种姓...乃至...地方？不应如是说。"


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

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

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

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

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

‘‘Disā dasavidhā loke, yāyato natthi antakaṃ;

Tasmiñca disābhāgamhi, buddhakkhette asaṅkhayā;

Pabhā pakittitā mayhaṃ, yamakā raṃsivāhanā;

Etthantare raṃsijālaṃ, āloko vipulo bhave’’ti.


我来为您翻译这段巴利文：
这里当被正论者以"什么名字"等问时，他论者因不知不见依自己见解在一切世界出现的诸佛的名字等而否认说"不应如是说"。因此在这里了知依正论者之见无有在其他无边世界中其他诸佛出现。因为即使在其他无边世界中有其他佛出现，如是时如实知见佛意、具大慧、具神通、具天眼等六神通、得无碍解、依师所授纲要方法说《论事》经的大德目犍连子帝须长老应说在其他无边世界中其他诸佛出现。不是。因此应见此《论事》经和其注释语在显示其他无边世界中无有其他诸佛时，比一切注疏中所说语更为坚固的主要语。
不仅诸佛不在其他无边世界中出现，而且已得授记的大菩萨、辟支菩萨、上首弟子大弟子菩萨、根机成熟的声闻菩萨也唯在作为佛田的此世界中出现，不在他处。为何？因为彼处无有诸佛，而他们的发愿、积集波罗蜜、智慧成熟唯在彼处成就，不在他处。因此在《大本经疏》中说：
"先前诸佛、大菩萨、辟支佛的出生，声闻菩萨的声闻菩提发愿、声闻波罗蜜的积集和成熟，唯在作为佛田的此世界阎浮提中成就，不在他处。"如是在《增支一集疏》中也是如此。
而现在其他阿阇黎们说"在作为令田的十万亿世界外其他世界中有佛出现"。但他们的话是不适当的。为何？因为在注中所说"在其他世界"这里"其他"字不可能是从"除此世界"之语而来的离格，且若在无边世界中有多佛出现则佛非稀有。因为正等正觉者是稀有人。因为在《增支一集》中说：
"诸比丘，一人出现于世时出现为稀有人。是哪一人？如来、应供、正等正觉者。诸比丘，这一人出现于世为稀有人。"而其他理由应由智者依我前说方法了知。而其他阿阇黎们在《佛譬喻经》中：
"世间十方，其末无边；
于彼方分，佛田无量；
我光所照，双放光明；
其间光网，广大光明。"


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

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

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

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


我来为您翻译这段巴利文：
在所说两偈中，他们取第一偈义非佛意，以邪智说在其他无边世界中出现无量诸佛。但这对他们是不适当的不善的。为何？因为与经文和注疏语相违且取彼偈义错误。因为若取此经偈义为在其他无边世界中有其他诸佛出现，则与注中说"在这三田中除此世界外在其他世界中佛出现的经文没有，不出现的却有"之语，和"三藏...乃至...收入三藏佛语的这三次结集...乃至...经文没有，不出现的却有"之语直接相违。且因自己错解而诽谤大德觉音等注释师没见此经。这些持三藏、具利敏深等智的注释师怎会不见？必定会见。因此是不适当的。应见注中所说"无有经文"等语更为适当。
这里"佛田"一词是"于彼方分"之语的修饰语，"无量"一词是第二偈"光"字的修饰语，应如是见。这里如是连接：世间即世界中有十种十分方。于彼分中我行走无有终边。在佛田即称为一万之生田的彼方分中，我无量即无数的双即成对的持光即放光或发光称为显露或遍布的光即轮宝宝珠等的光明。其间即一万世界间光网即光聚广大众多光明生起。此义应见为具有轮王光明正法幢大法王上师印记的阿阇黎布达所写。
因为世尊以此偈显示我在转轮王时轮宝宝珠等的无量光明在作为佛田的一万世界中显露遍布。非显示在无边世界中出生诸佛的无量性。
因为在《佛譬喻注》中说："'世间十方'即世界中有十种十分方。于彼分中行走无有终边之义。在转轮王时于我所至处或方分中佛田即佛境无量即无数。'光所照'即尔时转轮王时我的光即轮宝宝珠等的光明成对成双的持光即放光显露。其间一万世界间光网即光聚光明广大众多生起之义。"这里因第一偈上半为一句，故说"'世间十方'即世界中...乃至...无有终边"之义。因下半摄入第二偈，故说"转轮王时...乃至...无量即无数光所照"即"尔时转轮王时...乃至...生起"之义。因此应见"无量"一词是第二偈"光"字的修饰语。


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

‘‘Anantasattesu ca lokadhātusu,

Ekova sabbepi samā na tenā’’ti.

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

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


我来为您翻译这段巴利文：
在《胜者庄严疏》中显示他对一切法无碍智行后，为显示世间无有如是其他者而说：
"于无边有情诸世界，
唯一切皆不等彼。"
其中于无边世界中每一世界的无边有情中无有一个与彼如来相等。若说虽无一个相等，但若一切有情集合则会相等，即使如此也不相等，即使一切集合也不与此一者相等之意。这里以"于无边世界"等显示从此世界外其他无边世界中无有其他诸佛。如是依我举出地味所显示的更坚固证明语，"在此世界外其他世界中有佛出现"的妄语如太阳驱除黑暗般被驱除被遣除，应如是相信而见。
"牟尼日"为"牟尼"和"日"之词分解。意为佛日。知一切法故为牟尼。词根"mun"表知，加"i"。"m"无韵。或通达一切法以自共相等故为牟尼。或决断利害故为牟尼，即世尊。词根"mun"表通达，或知四谛法故为牟那，即四道智。因为在《相应注》中说："牟那即四道智。因为知故为牟那，意为知四谛法。"有牟那故为牟尼，即世尊。是牟尼且以法胜伏所化有情为帝故为牟尼帝，即世尊。或为五种牟尼之帝故为牟尼帝，即世尊。不以足行而以自福德速度行故为日。"na"前缀词根"kam"表行加"kvi"。语根末省略。"k"重叠。或于瑜伽陀罗高量虚空中行故为日。词根"ar"表行加后缀"ka"。"k"重叠。或从彼彼宫到彼彼宫行故为日。或因大光辉为信乐之人所赞叹故为日。词根"akk"表赞叹加"a"。是牟尼帝且是日故为牟尼日，或如日的牟尼帝故为牟尼日，即佛。因为如太阳以自千光破除一世界的黑暗，日日照耀九十万由旬或千俱胝处或十方而光辉运行，如是世尊也以自正法光破除作为佛田的一万世界中所化者的无明黑暗，日日于彼彼方分以四谛法光照耀所化有情众而光辉运行，故依处赞叹为牟尼日。此复合譬喻应见为下等譬喻。


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

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

‘‘Rāgavirāgamanejamasokaṃ,

Dhammamasaṅkhatamappaṭikūlaṃ;

Madhuramimaṃ paguṇaṃ suvibhattaṃ,

Dhammamimaṃ saraṇattamupehī’’ti.

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


我来为您翻译这段巴利文：
"清净"即离贪等垢清净。净化清净故为净，三有。词根"sudh"表清净。"三有池"即称为三有的莲池。如莲池或于三有中有情存在故为有。词根"bhū"表存在加"ṇa"。三种有为三有，即欲、色、无色地得。"ku"称为水，取彼故为池。"ku"前缀词根"hara"表取加"a"。三有且是池故为三有池，或如池之三有故如是。于彼三有池。"莲"应说为青莲，装饰水故为莲，即青莲。"kaṃ"字为前缀词根"ala"表装饰加"a"。或为所欲故为莲。词根"kamu"表欲加后缀"ala"。说为莲即青莲故为所说莲。"所化有情众"为"所化"和"有情众"之词分别。意为应调伏有情众。应由师调伏故为所化，即有情。"vi"前缀词根"ni"表调伏加"ṇya"。有情由此活命故为命，即命根。词根"paṇa"表活命加"ṇa"。彼有此或于彼存在故为命者，即有情。属格有后缀"ṇa"。是所化且是命者故为所化命者。与支分一起行进运行故为众，即集合。"ava"前缀词根"hana"表行加"ṇo"。"ava"成"o"。"hana"成"gha"。所化命者之众集合故为所化命者众，彼。
"以胜法光"即以称为最上法的光。这里"法"即如教所修行的有情不堕四恶趣和轮回苦而持故为法。词根"dhara"表持加后缀"ramma"。持即破坏能生恶趣等的烦恼之义。直接得四圣道和涅槃。为何？因为圣道以断除方式断烦恼，涅槃以出离断的方式成为其所缘而成就彼义因。相对得四圣果和教法。为何？因为果以止息方式止息道所断烦恼而随顺道而行。教法以彼分断方式为证得彼因。或震动摇动破坏烦恼故为法，即四圣道。词根"dhuna"表动加"ramma"。为圣者所持通达作证以所缘作用故为法，即涅槃。词根"dhara"表知。止息道所断烦恼习气故为法，即圣果。词根"dhaṃsa"表破坏。持自本性且为智者所持非愚者故为法，即教法。法与法与法与法为法以单一剩余方式，得十种法。因为这在《伞天宫》中说：
"离贪无动无忧，
法无为无违逆；
甜美此熟善分，
此法趣归依处。"
这里如是连接：青年！离贪即离贪此法即道法，及无动即离称为动的爱无忧即离忧此法即果法，及无为即离有为此法即涅槃法。无违逆即无违背，甜美即具足义文故甜美，熟即殊胜德，善分即善分别，此法即教法趣向归依性即前往归依处。


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

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

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


我来为您翻译这段巴利文：
因为这里以此断除欲贪等一切种类的贪故为"离贪"说为道。因完全断尽称为动的渴爱和内烧相的忧故为"无动无忧"说为果。因不为任何缘所造作故"法无为"说为涅槃。而因显示无违背、具足义文、显示殊胜德、善分别故以"无违逆"等说一切教法。因为在其注中说："这里'离贪'说为道。'无动无忧'为果。'法无为'为涅槃。'无违逆甜美此熟善分'为以三藏分别的一切法蕴。"这里一般为十种法。但特指教法。为何？因说"善觉悟"。"光"即受用享受故为光，或有情以此受用享受故为光，词根"rasa"表享受加"a"和"ī"。或为人所爱故为光。词根"rasa"表爱。增加鼻音。
"胜"为最上，应选应求故为胜，或遮止劣故为胜。词根"vara"表求或遮止加"a"。法与光为法光，或法的光为法光。此复合词以无别假说说。胜与法光为胜法光，以彼等胜法光。"善觉悟"即以通达四谛法而善觉醒开显之义。因为如太阳以自光触及生于称为池的莲池中的青莲令开放，如是世尊也以称为说法的自光令住于称为莲池的三有中堪能通达具福德资粮称为莲的所化有情众以通达四谛法而以果法觉醒开显，如是说。
"遍启赞"即三界遍布赞叹。意为以戒等功德遍布赞颂声。这里"ca"字仅为句子填充。特别或种种增长故为遍，"vi"前缀词根"āpa"表遍满或增长加"ta"。或遍满为遍。被赞颂被称扬故为赞。此为作用成就词。得赞叹业。为天人所赞颂称扬故为赞，即赞颂声。词根"kitta"表称扬加"yu"。遍布赞颂声者为遍启赞，即牟尼日。彼。因为世尊在三界中为天人以戒等功德和"应供、正等觉"等功德所赞称的赞声上至有顶故赞为遍启赞，如是说。


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

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

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


我来为您翻译这段巴利文：
"三界一眼"为"三界"和"一眼"之词分解。意为称为欲、色、无色三界的一慧眼。三界为三界。有如其眼的成为一慧眼者为三界一眼，即牟尼日。这里"一眼"字省略如"梵音"等。或为三界的一慧眼成就获得者为三界一眼，即牟尼日。应说"成为三界一眼"时为保护韵律省略"成"字而说"三界一眼"。或为三界的一者成为慧眼而见一切法故为三界一眼，即牟尼日。彼。因为世尊因具慧眼且令有情生起彼故成为三界的眼、智、法、梵。因为在《蜜团经》中说："诸友！彼世尊知而知、见而见，成为眼、成为智、成为法、成为梵，说者、转者、义的引导者、甘露的施与者、法主、如来。"因此赞为"三界一眼"。
"难忍"即凡夫极难忍耐的忍耐。为凡夫难苦忍耐故为难，即可意不可意等所缘。应说"难忍"时为诗韵保护韵律省略"k"音而说"难"。忍耐彼故为难忍，即牟尼日。词根"saha"表忍耐加"yu"。彼难忍。因为世尊极善忍耐凡夫极难忍的可意不可意等所缘、冷热等、称为得失、称誉、毁誉、苦乐的世间法，因此赞为"难忍"。
"大仙"即求大戒蕴等或寻大涅槃，或求寻觅大戒蕴等故为大仙，即牟尼日。"大"字为前缀词根"esa"表求加"ī"。因为在《大义释》中说："大仙即大仙。世尊求寻觅大戒蕴故为大仙。求寻觅大定蕴、大慧蕴、大解脱蕴、大解脱知见蕴故为大仙。"或求寻大三十七菩提分法故为大仙，或求寻大涅槃故为大仙。因为在《大义释》中说："求寻大念住、大正勤、大神足、大根、大力、大觉支、大八支圣道、大第一义甘露涅槃故为大仙。"或为大威德有情所求寻觅'我们的佛在何处'故为大仙。因为在《大义释》中说："或为大威德有情所寻求'佛在何处'"等。彼大仙。彼即牟尼日。我以头顶礼，如是连接。


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

Vīsatimavandanagāthāvaṇṇanā samattā.

21.

Yo jino anekajātiyaṃ saputtadāramaṅgajīvitampi;

Bodhipemato alaggamānaso adāsiyeva atthi kassa;

Dānapāramiṃ tato paraṃ apūri sīlapāramādikampi;

Tāsamiddhiyopayātamaggataṃ tamekadīpakaṃ namāmi.



我来为您翻译这段巴利文：
这里是简要连接。慈悲明者即以大悲称为升起山顶日明，如从升起山升起的日明或大悲，智广轮即称为一切智智的广圆，如广大轮围或以广所缘一切智智，唯一即无伴独一佛性，彼如是牟尼日佛日于清净即离贪等垢清净的三有池即称为三有的莲池中，应说莲即青莲，所化有情众即应调伏有情众，以胜法光即以称为最上法的光，善觉悟即以通达四谛法而善觉醒开显，遍启赞即三界遍布赞叹，或以戒等功德遍布赞颂声，三界一眼即称为欲色无色三界的一慧眼，难忍即凡夫极难忍耐的忍耐，大仙即求大戒蕴等或寻大涅槃，彼牟尼日我以头顶礼拜。
第二十礼赞偈释毕。
21
胜者于无数生中子妻肢体生命亦，
为菩提爱心无执着而施如有何处；
施波罗蜜此后又圆满戒波罗蜜等，
以彼等成就得至最上彼唯一灯我礼。

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

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

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

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

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


我来为您 译这段巴利文：
如是以第二十偈礼赞牟尼日后，今欲赞叹胜者于前世无数生菩萨时以舍生命等圆满施等十波罗蜜的功德而礼拜故说"彼胜者"等。此应见为以三个"raja"组和轻重音组成而以二十音节为相的韵律偈。因为在《韵律出生》中说："名为韵律的如是以'raja raja raja'和轻重构成"。
这里如是连接。若每一句有"raja raja"组和"raja raja"组和"raja raja"组和轻重，如是以名称名为韵律偈。
其中"彼胜者"即彼佛。因为他胜、正胜、将胜天子魔、烦恼魔、行魔、蕴魔、死魔五魔故称为胜者。若说佛弟子也因胜五魔名为胜者，不然，因世尊以无需依他及无上方式胜五魔故唯世尊名为胜者。因为在《界论根本疏》中说：
"其中以力破坏及超越境界方式破天子魔，以令不生起方式破烦恼魔和行魔，以遍知断集方式破蕴魔和死魔，因在菩提树下即已破坏，取彼无需依他无上破坏故唯世尊被赞为破魔者。"
"于无数生"即于无数轮回有。因为这里此"生"字有多义。如是在"一生二生"中来为有。在"毗舍佉！有名为尼干的沙门生"中为部类。在"有名为帝利的草生长自脐至空中而住"中为施设。在"生以二蕴摄"中为有为相。在"最初心生起最初识显现于母胎，从此为其生"中为结生。在"阿难！菩萨甫生"中为出生。在"不被生讥诽"中为家族。在"姊妹！自从我以圣生而生"中为圣戒。但这里此字用于有。因此应知意为无数轮回有。因为彼依胎趣界等分别生故称为生。或于此生起现起蕴等故为生，即有。词根"jani"表现起。不一为多，多与生为多生。于彼无数生。


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

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

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

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

Sabbaññutaṃ piyaṃ mayhaṃ, tasmā piye adāsaha’’nti.


我来为您翻译这段巴利文：
"子妻"即与子及妻俱。清净照亮自家故为子。词根"pu"表照亮加"ta"。或满足父母心故为子。词根"pūra"表满加"ta"。子与女为子。此为异形单一剩余。为夫所持故为妻。词根"dhara"表持加"ṇo"。"dha"成"do"。或由男给予享受故为妻。词根"dā"表给加后缀"ra"。或为男所卑劣娱乐故为妻，即妻。"dā"前缀词根"ramu"表娱乐加"kvi"。"dā"字表示卑劣。但在《名义疏》中说："以此裂开故为妻，'dara'表裂开。非作者而于作具名中加'ṇo'"。子与妻为子妻。诸师欲在聚合复合中也用阳性。与彼俱行者为有子妻，舍子妻。彼有子妻。"肢体生命亦"即手足耳鼻眼等身体支分和与命根相系的全身。行至身故为肢，即眼等身支分。词根"agi"表行加"a"。有情以此活命故为命，即命根。词根"jīva"表持命加"ta"。肢与命为肢命。这里"亦"字表集合义。以此集合舍财国。因为在《戒蕴注》中说：
"舍肢体、命、财、国、子妻，舍此五大舍。"或表尊重义。以此尊重世尊为一切智智因亦以无执着心舍子妻肢命，何况舍财等外物。
"为菩提爱"即为称为阿罗汉道一切智智的菩提所爱故，因为"to"后缀表因义。觉四谛故为菩提，即阿罗汉道智。觉一切所知法故为菩提，即一切智智。词根"budha"表知加"ṇa"。及表女性的"ī"后缀。因为在《名义灯》中说："菩提为一切智智及圣道，为阴性。"菩提与菩提为菩提以同形单一剩余。爱为爱，或应爱故为爱。词根"pī"表满足喜爱加"ma"后缀。对菩提之爱为菩提爱，从彼菩提爱。因为说世尊较子妻肢命以百倍千倍百千倍更爱菩提智。因为在《毗山达罗本生》中说：
"我不憎两子，亦不憎妻玛谛，
一切智我所爱，故施所爱者。"


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


我来为您 译这段巴利文：
"无执着心"即对子妻肢命等成为无执心。执着粘着为执，或执着粘着依恋故为执。词根"laga"表着、依恋加后缀"ga"。非执为无执，或于子妻肢命等无执故为无执。知所缘故为意。彼即为意性。无执意者为无执心，即胜者。"有求者"即欲求子妻等者、乞者或受者之义。有欲求故为有求，加"ṇika"。彼有求者。"唯施"即以供养摄受欲而与智相应舍思而唯施之义。因为菩萨于圆满波罗蜜时虽具贪嗔痴，对来往乞者割下装饰庄严的头、取出颈血、拔出涂饰眼睛、如唾沫般无顾恋舍弃家族灯明子与可意行妻而施，唯如是方能得正等菩提智，不能不舍子妻肢命。因为未舍五大舍者实无曾成佛者。但辟支佛圣弟子虽不舍子妻肢命亦能得辟支佛圣弟子菩提智。正因如此唯赞世尊"为菩提爱以无执着心唯施子妻肢命亦有求者"。因为这在《毗山达罗本生注》中说："一切菩萨未舍财舍、子舍、妻舍、肢舍、命舍此五大舍者实无曾成佛者。"


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

‘‘Dānaṃ sīlañca nekkhammaṃ, paññā vīriyena pañcamaṃ;

Khantisaccamadhiṭṭhānaṃ, mettupekkhā imā dasā’’ti.

Pisaddo cettha sampiṇḍanattho. Tena pañca mahāpariccāge sampiṇḍeti.

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

Tena vuttaṃ jinālaṅkāre –

‘‘So sāgare jaladhikaṃ rudhiraṃ adāsi,

Bhūmiṃ parājiya samaṃsamadāsi dānaṃ;

Meruppamāṇamadhikañca samoḷisīsaṃ,

Khe tārakādhikataraṃ nayanaṃ adāsī’’ti.

Vasantatilakagāthā.


我来为您翻译这段巴利文：
如是以五大舍功德赞叹世尊后，今欲以圆满施等波罗蜜功德赞叹而说"施波罗蜜"等。其中"施"有三种：舍思、离和应施物。在"信、惭、善与施"来处，舍思名为施。在"施无畏"来处，离名为施。在"施施食饮"来处，应施物名为施。其中以舍思施或以此施应施物故为施。离以断除义或割断义为施。因为彼生起时断割称为怖畏恐怖的恶戒思故为施。应施物被施故为施。但这里意指三种施。波罗蜜字义如前所说。或到达彼岸涅槃故为波罗蜜。"pāra"字为前缀词根"i"表行加"kvi"。应分解为"到彼岸"。施即波罗蜜为施波罗蜜，彼施波罗蜜。"此后"即从施波罗蜜。"又"即其他。"戒波罗蜜等"即持故为戒。词根"sīla"表定加"a"。意为令身语业安住。或以善戒方式令身业等安住不散故为戒，或以此令心安住故为戒。或观察故为戒，词根"sīla"表观察加"a"。意为以为善法住处而极持。或以此善人观察善法故为戒，或被善人置于心肉内而被观察故为戒，或观察令具足者以遮止生恶趣方式往善趣涅槃故为戒。戒即波罗蜜为戒波罗蜜，以彼为首故为戒波罗蜜等。这里"等"字摄出离、慧、精进、忍、谛、决意、慈、舍波罗蜜。因为这在《佛种姓》中说：
"施与戒出离，慧第五精进，
忍谛与决意，慈舍此十种。"
这里"亦"字表集合义。以此集合五大舍。
"圆满"即为正等菩提而作圆满之义。因为世尊自燃灯佛足下集合八法发愿作佛以来，于无数生中为通达正等菩提而精进，实无未施之施，实无未护之戒，实无未圆满之波罗蜜。实作极多圆满。因为世尊为菩萨时施血超过四大海之水，施肉超过全地之土，施头超过须弥山王，施眼超过空中星群。
因此在《胜者庄严》中说：
"彼施血多于海水，
施肉胜地等施施，
更多头如须弥量，
施眼胜过空星辰。"
春枝格偈。


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

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

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

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

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


我来为您翻译这段巴利文：
其中"彼"即如是类菩萨。"于海"即于四大海。"多于水"即比水更多。"施血"即施血施。"胜地"即胜过地土而施自身肉更多。"更多如须弥量"即比八十四万由旬高的山王量更多。"与冠头"即施带冠已灌顶头。"空"即轮围山边际虚空。"胜过星"即比星宿等星形更多。"施眼"即施眼施，如是这里义应见。
"以彼等成就得至最上"为"以彼等成就"和"得至最上"之分词。"彼等"即彼等波罗蜜。"成就"即圆满，此为因义具格。"得至"即到达。"最上"即一切有情最上性，成为最胜佛性之义。但此词为"得至"词的业处。这里"最"字表最上义为非衍生词基。或趣向最上性或最胜性佛性故为最，即胜者。词根"agga"表行加"a"。最的状态为最上性。因为世尊于无边世界中为一切有情最上最胜最尊之义。因为这在《增支部·十集》中说：
"诸比丘！凡诸有情无足、二足、四足、多足，有色无色，有想无想，非想非非想，如来称为彼等最上，阿罗汉正等觉。"
"彼唯一灯"为"彼"和"唯一灯"之分词。"彼"即胜者。"唯一灯"即成为一切有情唯一归依或住处。因为"灯"字表归依住处义为衍生词基。因为在《相应注》中说："以令住义为灯。"或有情以归依性住此故为灯，即胜者。词根"dīpa"表住加"aka"。"一"字表数。一即成为一灯为唯一灯，即胜者。或"唯一灯"即如海岛为人的归依住处，如是成为一佛为一切有情的归依住处。
这里如是字义。照于水中故为岛。或水分两边流故为岛。彼即为小岛。如彼成为一佛而行进运行故为唯一灯，即胜者。因为如大海中破船之人以海岛为归依住处，如是胜者对于轮回海中无所依止而沉没的一切有情成为一佛为归依住处故赞为"唯一灯"。彼胜者我礼，如是连接。


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

Ekavīsatimavandanagāthāvaṇṇanā samattā.

22.

Devādevātidevaṃ nidhanavapudharaṃ mārabhaṅgaṃ abhaṅgaṃ,

Dīpaṃ dīpaṃ pajānaṃ jayavarasayane bodhipattaṃdhipattaṃ;

Brahmābrahmāgatānaṃ varagirakathikaṃ pāpahīnaṃ pahīnaṃ,

Lokālokābhirāmaṃ satatamabhiname taṃ munindaṃ munindaṃ.



我来为您 译这段巴利文：
这里是简要连接。彼胜者于无数生即无数轮回有中，有子妻即与子及妻俱，肢体生命亦即肢支和命根亦，或手足耳鼻眼等身体支分和与命根相系的全身，为菩提爱即为称为阿罗汉道一切智智的菩提所爱故，无执着心即对子妻肢命等成为无依恋心，对有求者即欲求子妻等的乞者唯施即以舍思而唯施。施波罗蜜此后又其他戒波罗蜜等即戒波罗蜜等亦，圆满即为正等菩提而作圆满，以彼等波罗蜜成就即圆满得至最上性即最上性或最胜佛性，得至即到达，唯一灯即成为一切有情唯一归依或唯一住处，或如岛为唯一归依住处，彼胜者以三门我礼。
第二十一礼赞偈释毕。
22
天中天上天持最胜身破魔不坏者，
灯为众生灯胜利座上得菩提自在，
梵天梵众来说最胜言离恶已断者，
世出世喜乐常恒礼彼牟尼王最胜。

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

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

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

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

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


我来为您翻译这段巴利文：
22.如是以第二十一偈礼赞胜者后，今欲以"天中天上天"等十种功德赞叹而礼牟尼王故说"天中天上天"等。此应见为以"ma ra bha na ya ya"组和三个"muni"韵构成而具二十一音节首尾押韵的"saddharā"偈。因为在《韵律出生》中说："以'mrā bhnā yo'与'ya'及三'muni'韵相应名为'saddharā'"。
这里如是连接。若每句有"mrā"即"mara"组和"bhnā"即"bhana"组和"yo"组与"ya"组俱"yo"组，及具三个"muni"韵即以七音节末三韵相应。于此自然韵律中此偈称为"saddharā"偈。这里"muni"字应见为表示七数。因为一句中七音节末七音节末有三转韵故说"具三'muni'韵"。即说具二十一音节。
其中"天中天上天"即胜过称为王的世俗天和四大王等化生天的最上最胜清净天。这里"天"即世俗天。因为他们以人的自在圆满而光耀故称人王、王妃、王子为天。又"天"即化生天。因为他们以天的自在圆满而光耀故称为四大王天，以欲乐等游戏娱乐，或住于彼，以具胜能欲胜敌，以布施自在财等恭敬及教导彼彼义而言说。以福德殊胜相应威力所得光辉而照耀。无碍趣所欲境界。能成所欲，应以《清净道论大疏》中来法亦知。"上天"即彼等天的最上最胜或成为清净天的世尊之义。因为他以戒等功德胜过彼等世俗化生天故胜天，故世尊称为上天。天中天的最胜最上最胜最殊胜天为天中天上天，得成为清净天的牟尼王。彼天中天上天。
因为在《法心分别》中说："天有三种天：世俗天、化生天、清净天。世俗天即诸王、王妃、王子。化生天即从四大王天起上诸天。清净天即诸阿罗汉。"
但世尊应以《清净道论大疏》中来法亦知，以无上神通游戏、最上天梵圣住、胜自他相续五魔欲成就、心自在七财等正行、不坏信恭敬受取所称，及以法性人意乐随顺教导所称言说殊胜，以最上慧身光所称光辉，以不共他的智身行，以破魔一切智功德利他成就无碍力具足故，为天世间应归依、应赞叹、应以信爱趣近故，以彼等功德胜越一切彼等天而住故，为彼等天最胜最上天故为天中天上天。


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

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

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

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


我来为您翻译这段巴利文：
"持最后身"即持最后身。这里"最后"字表终尽义为非衍生词基。或以此作终尽故为最后。或灭尽有故为最后，得最后身。"ni"前缀词根"dhā"表灭加"yu"。播撒善不善种于此故为身。词根"vapa"表播种加"u"。最后及彼身为最后身，持彼故为持最后身，即牟尼王。彼持最后身。因为他于无始轮回有中生起的一切烦恼以菩提座上最上道智剑断尽故无再有生起。因为此佛位生为最后有，故特别赞牟尼王为"持最后身"。因为这在《增支部》中说："佛为持最后者"。
"破魔"即破坏天子等五魔。魔字义如前所说。破五魔已破将破故为破魔，即牟尼王。"māra"字为前缀词根"bhanja"表压碎加"ta"。彼与词根末作"go"替换。"na"音作鼻音替换。彼作喉音末替换。彼破魔。"不坏"即魔军不能破坏，被破为坏。非坏为不坏。或不被魔军破故为不坏。意为不应被魔军破。或魔军不能破故为不坏，即牟尼王。彼不坏。
"灯为众生灯"这里"众生的灯灯"为连接。其中"众生"即诸有情。以彼等业烦恼而生起，或以种种方式以结生死方式而生起故称为众生。"灯"即慧灯。因为彼分别善不善法而照明显示光耀故称为灯。或照耀光耀故为灯。意为除暗显明。词根"dīpa"表照加"a"。如灯为灯，即慧。因为如灯除暗显明，如是慧破无明暗显法明故说。彼灯。又"灯"即显示灯之义。因为彼照明显示故称为灯。因为牟尼王对亲近来往的所化有情以说法显示四道智等慧灯故说。彼灯。
"胜利座上"即成为破五魔胜处的最上菩提座上。胜五魔于此故为胜，即菩提树座。词根"ji"表胜加"ṇa"。应求故为胜。词根"vara"表求加"a"。或遮止劣故为胜。词根"vara"表遮止加"a"。为佛所亲近受用故为座。词根"si"表亲近加"yu"。胜最上座为胜座，胜即胜座为胜利座，即菩提树座。于彼。


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

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

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

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


我来为您翻译这段巴利文：
"得菩提得胜"为"得菩提"和"得胜"之分词。"得菩提"即证阿罗汉道一切智智。这里"菩提"字用于树、道智、一切智智、涅槃。如是此在"于菩提树下初成等觉"等中用于树。"菩提称为四道中智"等中用于道。"得最胜广慧菩提"等中用于一切智智。"证得无死无为菩提"等中用于涅槃。但这里意指世尊的阿罗汉道一切智智。觉悟四谛故为菩提，即阿罗汉道智。觉悟一切所知法故为菩提，即一切智智。词根"budha"表智加"ṇa"和"ī"。菩提和菩提为菩提以同形省略方式。证得彼趣向彼故为得菩提，即牟尼王。彼得菩提。"得胜"即于天世间得一切天人长上性之义。得证一切天人殊胜长上性增上性故为得胜，即牟尼王。彼得胜。因为如鸡雏中破壳而出者得彼等长上性增上性，如是世尊于天世间无明壳覆有情中破彼无明壳最先以圣生而生故，及以戒定慧等一切功德殊胜故，无与等故，得证一切天人长上性增上性最胜性无等性故说。故赞为"得胜"。
"梵天非梵来"为"梵天"和"非梵"和"来"之分词。意为以亲近方式来的梵天人众。其中"梵天"即梵辅等梵天。因为他们以禅等功德增长故称为梵天。"非梵"即天人。因为他们非梵天称为非梵天。以亲近方式来故为来，得梵天非梵天。"ā"前缀词根"gamu"表行加"ta"。来的梵天和非梵为梵天非梵来，彼等的。此为修饰后词如"火不取"等。但此词为"说最胜语"词的与格。意为亲近的梵天人众。
"说最胜语"即说最上法语。或以最胜语说法。歌说故为语，即言语。词根"gā"表声加"īro"。最胜最上语为最胜语。以彼说法故为说最胜语，即牟尼王。意为以最上可意语说法。彼。
"恶劣"即劣不善烦恼。因为彼令至恶趣等苦故称为恶。不善烦恼。"pa"前缀词根"apa"表到达。应以善法舍应舍故称为劣。劣法。词根"hā"表舍加"ta"，彼加"ino"。恶即劣为恶劣。"已断"即以阿罗汉道智善断。断故为已断，即牟尼王。"pa"前缀词根"hā"表舍加"ino"。意为以最上道智断一切不善法。


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

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

Dvāvīsatimavandanagāthāvaṇṇanā samattā.

23.

Buddho nigrodhabimbo mudukaracaraṇo brahmaghoseṇijaṅgho,

Kosacchādaṅgajāto punarapi sugato suppatiṭṭhitapādo;

Mūdodātuṇṇalomo athamapi sugato brahmujuggattabhāvo,

Nīlakkhī dīghapaṇhī sukhumamalachavī thomyarasaggasaggī.

24.

Cattālīsaggadanto samakalapanajo antaraṃsappapīno,

Cakkenaṅkitapādo aviraḷadasano mārajussaṅkhapādo;

Tiṭṭhanto nonamantobhayakaramudunā jaṇṇukānāmasanto,

Vaṭṭakkhandho jino gotaruṇapakhumako sīhapubbaḍḍhakāyo.

25.

Sattappīno ca dīghaṅguli matha sugato lomakūpekalomo,

Sampannodātadāṭho kanakasamataco nīlamuddhaggalomo;

Sambuddho thūlajivho atha sīhahanuko jālikappādahattho,

Nātho uṇhīsasīso itiguṇasahitaṃ taṃ mahesiṃ namāmi.



我来为您翻译这段巴利文：
"世出世喜乐"为"世"和"出世"和"喜乐"之分词。意为成为人世天梵世的喜乐处。"世"即人世，因为此中善不善及其果报住立运转故为世，即人世。词根"loka"表住加"a"。非世为出世。天梵世。世和出世为世出世，彼等有情世间极喜乐于此故为世出世喜乐。牟尼王，彼。因为他以作供养摄受等方式成为三世间喜乐处故赞为"世出世喜乐"。"常恒"即永恒。意为昼夜不断。"牟尼王"即五牟尼主，彼牟尼王。"我礼"即我至诚礼敬，如是连接。
这里是简要连接。天中天上天即胜过世俗天化生天的最上成为清净天，持最后身即持最后身，破魔即破坏天子等五魔不坏即魔军不能破坏或不应被魔军破坏，众生灯即慧灯，为业的灯即显示灯，胜利座上即于成为破五魔胜处的最上菩提座为处，得菩提即证阿罗汉道一切智智得胜即于天世间得一切天人长上性，对以亲近方式来的梵天人众说最胜语即以最胜语说法，恶劣即劣不善烦恼已断即以阿罗汉道智善断，世出世喜乐即成为人世天梵世的喜乐，牟尼王即五牟尼主彼牟尼王，常恒即永恒不断，我礼即我至诚礼敬。
第二十二礼赞偈释毕。
23
佛如榕树形手足柔软梵音胫如羚羊，
生有阴覆复善逝足立安稳，
毛细柔软复善逝身形似梵直，
眼青跟长肤细净具最上味觉。
24
四十齿具生齿齐肩间丰满，
足印轮文齿密足如羚羊，
站立不弯双手柔软膝不触，
颈圆胜者眼睫如牛身如狮前半。
25
七处丰满指纤长复善逝毛孔一毛，
具白牙齿肤如金发顶青，
正觉舌广复狮子颌手足网，
主顶有肉髻具此功德彼大仙我礼。

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

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

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

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


我来为您翻译这段巴利文：
23.如是以第二十二偈礼敬牟尼王后，今欲以"佛如榕树形"等三偈赞叹佛以具三十二大人相功德而礼大仙故说"佛如榕树形"等三偈。但彼三偈应见为"saddharā"偈。能证则如前所说。
其中第一偈中"佛"即通达四谛法或通达无余一切法。但彼词应与"如榕树形"等词以同性词相连接。因为他觉悟四谛已觉将觉故，及觉悟无余一切法已觉将觉故称为佛。但在彼二种分别中，第一分别中词根"budha"所表以四谛法通达为阿罗汉道智主要得。下道果智及观智及波罗蜜智以果邻近。阿罗汉果智及一切智等后后智以因邻近。"ta"词尾所表以彼主要邻近标识的无量功德组庄严五蕴依佛佛而施设的殊胜有情得。第二分别中词根"budha"所表能通达一切所知法的一切智主要得。四道果智及观波罗蜜智以果邻近。随眠随界智等后后智以因邻近。"ta"词尾所表以彼主要邻近标识的无量功德海庄严五蕴依佛佛而施设的殊胜有情得。但此中是词根"budha"所表智即名为佛？还是"ta"词尾所表蕴相续名为佛？因为以智断尽有习气烦恼无余故心相续清净。但因彼清净故彼所依色身亦清净。故"ta"词尾所表为阿罗汉道智等所依的蕴相续以名施设言说名为佛。故在《无碍解道注》中说：
"依于一切法无碍智相最上解脱证得所修习的蕴相续而施设，或依一切智基或四谛现觉而施设的殊胜有情为佛。"
因为在胜义的蕴相续中为言说方便安立有情人等言说。如是得言说的有情乃至不为菩提智而精进，不作愿。尔时唯称为有情。但从为菩提智而精进，作愿时起，尔时名为菩萨言说。但彼当得菩提智时，尔时名为佛言说。故应见施设所称蕴相续名为佛。因为在《大义释》中说："佛此名非母作，非父作，非兄弟作，非姊妹作，非友臣作，非亲眷作，非沙门婆罗门作，非天神作，此是诸佛世尊于菩提树下与一切智获得俱时的真实施设，即此佛为彼佛。"或以缘起法或以无间法，以智为主的极清净蕴相续名为佛的义亦适合。


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

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

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

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


我来为您翻译这段巴利文：
"如榕树形"即如榕树圆满般具圆满身。下方遮蔽故为榕，即榕树。"ni"前缀词根"rudha"表遮加"ṇa"，"u"音加"gā"。吐出放出故为形，即身。词根"vamu"表吐出加"bo"。"va"音成"bi"。如榕树圆满般有圆满形身故为如榕树形，即佛。应说"如榕树圆满形"时省略"圆满"字而如是说。因为如五十肘或百肘枝干相等的榕树长与宽一样量，如是身与展臂一样量。如他人或身长，或展臂不如是不等量之义。因为在《梵摩经》中说："尊者乔达摩如榕树圆满。其身多长，其展臂即多长。其展臂多长，其身即多长。"
"手足柔软"即细滑手足。这里"柔"字表细滑义为非衍生词基。或令有情喜乐故为柔，即细滑手足。词根"muda"表喜或笑加"u"。以此作彼彼业故为手，以此行走到彼彼处故为足。词根"cara"表行加"yu"。有柔手和足故为手足柔软，即佛。如投入酥精百次打的棉絮般，如生时柔软童子般常时柔软手足之义。
"梵音胫如羚羊"为"梵音"和"羚羊胫"之分词。"梵音"即如梵天声具八支圆满声之义。以禅等功德增长故为梵天。词根"brūha"加"ma"词尾。发声说话故为音，即声。词根"ghusa"表声加"ṇa"。梵天音声为梵音，如彼音声者为梵音，即佛。因为如大梵天因不被胆痰阻碍故声清净，如是如来所作业亦净化处所，因处所清净故从脐起声清净具八支之义。故赞为如梵音具八支圆满声。
"羚羊胫"即如羚羊胫善圆膝。行走故为羚羊，即鹿。词根"i"表行加"ṇi"。以此行走故为胫，即膝。词根"jana"表生加"gho"。"na"音作鼻音替换。如羚羊胫有胫者为羚羊胫，即佛。因为如羚羊胫善圆，如是佛以肉丰满胫。非一边系缚肉团。以周遍等立肉围绕如稻芽麦芽般善圆胫具足之义。故赞为如羚羊胫善圆膝。


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

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


我来为您翻译这段巴利文：
"阴覆生有"为"阴覆"和"生有"之分词。意为如牛王象等生有以似金莲花蕊般衣覆覆藏生有具足。住立于此故为覆。词根"kusa"表行加"ṇa"。被覆故为覆。词根"chada"表覆藏加"ṇa"。以覆覆为阴覆。生于肢体为生有。有阴覆生有相者为阴覆生有，即佛。因为世尊如牛王象等生有以似金莲花蕊般覆藏衣覆相具足之义。故赞为具阴覆生有。"复"为"复"和"又"之分词。"ra"音替换。"复"此为别义不变词。"又"字为聚集义。"善逝"即佛。因为他善趣涅槃故称为善逝。
"足立安稳"即如金足底般于地平稳善立足。平善于地立故为善立，足。"su"和"pati"前缀词根"ṭhā"表止住加"ta"。以此行走故为足。词根"pada"表行加"ṇa"。善立足者为足立安稳，即善逝。因为如他人置足于地时或前底或跟或边先触或中间有孔，举时亦前底等一部分先起，他不如是。但他如金足底般一时全足底触地，从地起。若世尊欲踏几百人高地狱而伸足，尔时低处如风充满锻工风箱升起成平地，高处亦内陷，欲远踏伸出时须弥山量山如湿芦茎般弯曲来近足边。如是他作双神变欲踏双持陀罗山时伸足山弯曲来近足边。他踏彼以第二足踏忉利天界。因为轮相所立处不能不平。木桩或荆棘或砂石碎片或大小便或涎唾鼻涕等先远离。于彼彼处即入地。因为如来以戒力慧力法力十波罗蜜威力此大地平柔撒花。于此如来平置足。平举足，以一切足底触地，故赞为足立安稳。


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

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

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

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


我来为您翻译这段巴利文：
"毛柔软白毛"为"柔"和"白"和"毛"之分词。意为眉间生柔细白净具毛。这里"柔"字表柔细义为非衍生词基。或令有情喜乐故为柔，即细。词根"muda"表喜加"a"。被断故为白。"ava"前缀词根"dā"表断加"ta"。或被净故为白，如清净。柔且白为柔白，上升故为毛，毛。因为诸师说"毛"字在世间为毛字同义。意为生于肉上。词根"uṇa"表行加"ṇa"。割断肉皮故为毛。词根"lu"表断加"ma"词尾。或应割故为毛，毛且彼毛为毛毛，特殊毛。有柔白毛者为毛柔软白毛，即善逝。但世尊毛生于两眉中间鼻顶。上升生于额中。如投入酥精百次打的棉絮般柔软。如清净药星色般及如丝绵树绵般无垢白毛有，非他人之义。因为在《梵摩经》中说：
"尊者乔达摩眉间生白毛柔如绵。"
但彼抓住端拉长半臂量。放开以右旋方式旋转向上而住立。如置于金版中银泡般，如从金瓶出的乳流般，如晨光染红天际的药星般以极可意祥瑞光耀，故赞为毛柔软白毛。
"复"即彼另又。"善逝"即佛。因为他说善语故称为善逝。"身形似梵直"为"梵"和"直"和"升"和"身"之词分析。如梵天直升身般直升身长身之义。但在《梵摩经》中有"似梵直身"读法。其注中释"似梵直身"为如梵天直身直升长身。但依彼意说"身形似梵直"。


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

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



这是完整的巴利文直译:
这里是词义解释。由于禅定等功德而上进增长，故称为"梵"。词根brūha表示增长，加上ma词缀。因不曲折而运行，故为"正直"，即不弯曲。ara词根表示行进，加上ju词缀。ar变成u。向上行进到达，故称"上升"。由前缀up加上gamu词根表示行进，加上to词缀。我执被安置、建立于此，故称为"我"，即身体。由前缀ā加上dhā词根表示安置，加上mani词缀或tu词缀。dhā变成to，ma变成to。或者说，因为感受苦乐，故称为"我"。ada词根表示感受，加上mani词缀。在迦旃延语法书中说："因食用苦乐故称为我，或者说因为被生老死等吞噬故称为我，即我身"。应知依据"khyā等词根加mani和to"这一语法规则而成词。由此产生我的观念和认识，故称为"我体"，即色身。在复注中则说："我执被安置于此故称为我，此我实有生起而非如外道所计常住，故称为我体。或者说，按照邪见者所应执取的形态而有、而运行，故称为我体"。如同梵天之身体正直上升那样，其身体正直上升者，即具有梵天般正直上升身体者，即善逝。一般众生都在肩、腰、膝三处弯曲。稍弯腰者向后弯，其他两处向前弯。有些长身者侧身弯曲，有些人抬头像在数星星般行走，有些人肌肉血液少如标杆，颤抖着行走。如来则正直上升，具足高大身量，如天城中竖立的金门。因此赞叹其具有梵天般正直上升身体。
"青眼"一词分解为"青"和"眼"。意为具有极青眼睛。"以此见到色境及平坦不平之处，故称为眼，即目"。ikkha词根表示看见，加i词缀。i变成atta。青色、极青色的眼睛属于他的，故称为"青眼者"，即善逝。世尊的眼睛并非全部是青色。在适合青色的部分，其眼睛具有如茉莉花般极其清净的青色。在适合黄色的部分，具有如睹夜花般的红色。在适合红色的部分，具有如曼殊沙花般的红色。在适合白色的部分，具有如药星般的白色。在适合黑色的部分，具有如黑宝石般的黑色，如黄金宫殿中打开的摩尼狮子窗般显现。如《大义释》中说："世尊的肉眼具有五种颜色：青色、黄色、红色、黑色和白色。世尊的眼睫毛以及眼睫毛所在处都呈现青色，极其青翠，令人愉悦悦目，如同茉莉花。其外围呈现黄色，极其金黄，如同睹夜花般令人愉悦悦目。世尊的两眼角呈现红色，极其鲜红，如同天牛般令人愉悦悦目。中间呈现黑色，极其漆黑柔和纯净，如同黑宝石般令人愉悦悦目。其外围呈现白色，极其洁白明亮，如同药星般令人愉悦悦目。"世尊以这肉眼，即使在具四分暗黑之处也能见到周围一由旬，无论昼夜。


Vuttañhi mahāniddese –

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

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

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

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

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


这是巴利文的完整直译：
正如《大义释》中所说：
"世尊以那与自身相应的肉眼，由往昔善行业所生，能够在昼夜见到周围一由旬。即使在具足四分暗黑之时，即太阳已落山、是黑月的布萨日、茂密的树林、大黑云升起时，在这样具足四分的黑暗中也能见到周围一由旬。没有任何墙壁、门扇、围墙、山岳、灌木或藤蔓能够遮蔽其见色。"因此以这特征赞叹其为"青眼者"。
"长足跟"意为延伸的足跟，意思是圆满的足跟。"以此压迫他人"即为足跟，是脚的后部。词根pasa表示压迫，加上ṇi词缀。sa变成ha。在Moggallāna语法书中则说："在交易和赞叹中，因被交易故称为足跟，即脚的后部。"足跟长的人即是"长足跟者"，即善逝。因为其他人的前脚长，小腿连接在足跟顶部，像是把足跟切掉放置一样。如来不是这样。如来的脚分四部分，前脚占两部分，小腿安置在第三部分，第四部分的足跟如用针尖转动般圆整，如红毯上的球状。因此赞叹其为"长足跟者"。
"细腻无垢肤"分解为"细腻"和"无垢"和"肤"。意为细腻垢秽清净的皮肤，或细腻无垢的皮肤。这里"细腻"表示柔软，是非派生词。或者说，因柔软而令人愉悦故为"细腻"，即柔软。sukha词根表示该行为，加uma词缀。"垢"即持守污秽的人所具有的，即尘垢等污垢。mala词根表示持守，加a词缀。无垢即是"无垢肤"。覆盖肉体故为"肤"。chada词根表示遮蔽，加ra词缀和ī词缀。细腻柔软无垢离垢的皮肤属于他的，故称为"细腻无垢肤者"，即善逝。因为世尊具有金色光润细腻的身体，皮肤如黄金，所以尘垢污秽不能粘著其色身，如莲叶上的水滴。如《中部》《梵授经》中说：
"乔达摩具有细腻的皮肤，因皮肤细腻，尘垢不粘著其身。"因此赞叹其为"细腻无垢肤者"。
"应赞味摄上"分解为"应赞"、"味摄"和"上"。意为七千条应受赞叹的摄取味道的脉络向上升起。"应受赞叹"即是"应赞"，即脉络。thoma词根表示赞叹，加ṇya词缀。"摄取甜等差别味道，使之内入"故为"味摄"，即脉络。味字为前缀，gasa词根表示吃，加a词缀。或者说，"以此摄取味道"故为"味摄"，即脉络。gasa词根表示取，加a词缀。因为词根有多义。"味摄的顶端"为"味摄上"，这些存在于此故为"具味摄上"，即脉络。表示拥有义的ī词缀。"应赞味摄上"属于他的，故称为"应赞味摄上者"，即善逝。如来有七千条摄味脉络向上升起，集中于颈部。即使芝麻许大的食物置于舌尖，也能遍及全身。因此在精进苦行时，即使只有一粒米等，或只有豆汤百分之一，身体也能维持。而其他人则不能如此，滋养不能遍及全身，因此多病。这个特相通过少病这一果报而显现，因此赞叹其为"应赞味摄上者"。


Tevīsatimavandanagāthāvaṇṇanā samattā.



这是巴利文的完整直译：
第二十三礼敬偈颂注释完毕。

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

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

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

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

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

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


这是巴利文的完整直译：
第24首偈颂中，"胜者"是指战胜五魔的佛陀。这个词与"四十顶牙"等词因性数一致而相连。"四十顶牙"分解为"四十"和"顶牙"。意思是四十个最上等的牙齿。这里"顶"字表示最上等，是非派生词。或者说，达到最上等的状态故为"顶"，即牙齿。以此咬食可食之物故为"牙"。daṃsa词根表示咬，加ta词缀。变成nto，词根尾音脱落。具有四十个最上等牙齿者即为"四十顶牙者"，即胜者。意思是上颌安置二十齿，下颌二十齿，共四十齿。其他具足牙齿者也只有三十二齿，但如来有四十齿。因此赞叹其为"四十顶牙者"。
"齐生口牙"意为如用锯切割般整齐的牙齿。"以此发声说话"即为"口"。lapa词根表示说，加yu词缀。生于该口中故为"口生"，即牙齿。这是依主释复合词，口生的牙齿齐整者即为"齐生口牙者"，即胜者。在圣典中也有"齐牙"的读法，意思相同。因为其他人有些牙齿高，有些低，故不齐整。如来的牙齿则如切割的铁板或贝壳层般整齐。因此赞叹其为"齐生口牙者"。
"双肩间圆"分析为"双肩"和"圆"。为了维持偈颂韵律而加入pa音。意思是两肩之间、中间有圆满的背部。这里"肩"字表示肩膀。如《词语明灯》中说："aṃsa（女性）指手臂头部，即肩及其关节处。"
"以此生存"故为"肩"，即肩膀。ana词根表示生命，加so词缀。na变成鼻音。或者说，作为身体部分而行进运作故为"肩"。两肩之间即为"肩间"。"充满"故为"圆"，即背部。piṇa词根表示充满或圆满，加ṇa词缀。ṇa变成no。两肩之间圆满的背部属于他的，故称为"双肩间圆者"，即胜者。这是后词省略的有财释复合词。其他人该处凹陷，两背骨各自显现。如来则从腰部开始，肉层上升直至双肩，如竖立的金板般遮蔽背部。因此赞叹其为"双肩间圆者"。在圣典中也有"citantaraṃso"的读法。其注释中说："'citantaraṃso'中的'antaraṃsa'指两肩之间，其处圆满者即为'antaraṃso'"。
"轮相足印"分解为"轮"和"相足印"。意为以一百零八足轮相标记的足底。以一百零八足轮相标记、标示其足者即为"轮相足印者"，即胜者。这是具格有财释复合词。其他人足底没有一百零八足轮相。如来的足底才有美妙的一百零八足轮相。因此赞叹其为"轮相足印者"。
如《梵授经》中说："乔达摩尊者的足底生有轮相，具千辐、轮缘、轮毂，一切相具足。"关于一百零八足轮相的详细内容，在"以莲足红莲"等偈颂的注释中已说过。


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

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

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


这是巴利文的完整直译：
"齿无间隙"即无缝隙的牙齿，意为具足无缝隙的牙齿。"开裂"即为"间隙"。vara词根表示开裂，加ḷo词缀。加assi。"非间隙"即"无间隙"，即无间隙者，即牙齿。"以此咬嚼可食之物或可饮之物"故为"牙"，即牙齿。daṃsa词根表示咬，加yu词缀。鼻音脱落。无间隙的牙齿属于他的，故称为"齿无间隙者"，即胜者。因为其他人如鳄鱼般牙齿有间隙，吃鱼肉等时食物塞满牙缝。如来的牙齿则如金藤上竖立的金刚排列般无间隙，如用毛笔描画的界限般，因此赞叹其为"齿无间隙者"。
"魔胜高踝足"分解为"魔胜"和"高踝足"。这里"魔胜"指战胜五魔的佛陀是作者。因为他战胜五魔，故称为"魔胜"。"高踝足"意为具有因位于足上而如螺般而名为螺的踝骨。"善掘地"故为"螺"。sam前缀加khanu词根表示挖掘，加kvi词缀。在《譬喻注》中则说："善掘食行进故为螺，意为在海水边际行走游行。""如螺"即为"螺"，即踝骨。足上竖立如螺的踝骨属于他的，故称为"高踝足者"，即胜者。如《梵授经注》中说："因踝骨向上竖立，故其足有高踝，故称为高踝足者。"因为其他人的踝骨在脚背上，使他们的脚如用钉子钉住般固定，不能随意转动。行走时脚底不可见。如来则踝骨上升安立于上，因此从脐部以上的身体如船上安置的金像般不动，只有下身移动。脚能轻易转动。无论从前后两侧任何位置观看都能见到脚底，不像象那样只能从后面看到。因此赞叹其为"高踝足者"。
"站立不弯双手柔触膝"中词的分析为"站立"、"不弯"、"双手柔"和"触膝"。"站立"即保持站立。"不弯"即不弯曲。"双手柔"即以细腻的双手。"膝"即腿。"由此产生来去"故为"膝"，jana词根表示生，加ṇu词缀。即为"膝"，获得腿与大腿的关节。这些。"触"即能抚摸。这里"站立不弯"表明如来非驼背非矮小。因为其他人或驼背或矮小。驼背者上身不圆满，矮小者下身不圆满。他们因身体不圆满，不能不弯就抚摸膝盖。如来则因上下身都圆满而能做到，因此以"站立...触膝"赞叹他。


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

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


这是巴利文的完整直译：
"圆颈"意为如黄金棍般均匀圆整的颈部。如《梵授经》中说"均匀圆颈"。"以圆形方式运转运作"故为"圆"，即圆形。vaṭṭa词根表示转，加a词缀。"以此颈部吃食"故为"颈"，即颈部。khāda词根表示吃或食，加kvi词缀。应知依据"khādā变成khandha，gandhā"这一语法规则而成词。在《词语注》中则说："持头故为kandha，其k音变成kh音"。圆形均匀的颈属于他的，故称为"圆颈者"，即胜者。因为有些人如鹤、如鹰、如猪般长颈、曲颈或粗颈。说话时血管显现，声音微弱发出，他不是这样。如来的颈部如善转的黄金棍般。说话时血管不显现。如雷云般发出宏大声音。因此赞叹其为"圆颈者"。
再次"胜者"指佛陀是作者。这个词与"犊睫"等词因性数一致而相连。"犊睫"即如刚出生的红色小牛犊般清净的眼部，或具有清净的眼部。这里"睫"指整个眼部。"眼部"即眼睛的周围。有些人说"眼部"是眼窝。其他人说是眼窝叶。但应知是包括眼窝和眼球。这里是词义解释。"以此围绕保护眼睛"故为"睫"，即睫毛等周围部分。pata词根表示围绕，加umo词缀。ta变成kha。或者说，"生于眼睛两侧"故为"睫"，即睫毛。生的词义加umo词缀。应说pakhuma时因k音脱落而说为pahuma。睫即为睫。如刚出生的红色小牛犊的睫毛般的睫毛属于他的，故称为"犊睫者"，即胜者。意思是具有如刚出生的红色小牛犊的睫毛般清净的眼部。因为其他人的眼部不圆满，具有像象、鼠、乌鸦等眼睛般突出或深陷的眼睛。如来则具有如洗净擦亮放置的宝珠般柔软光润青色细腻睫毛围绕的眼睛。因此赞叹其为"犊睫者"。


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

Catuvīsatimavandanagāthāvaṇṇanā samattā.



这是巴利文的完整直译：
"狮前半身"即如狮子前半身般圆满的身体。"能忍耐风日等危难"故为"狮子"。saha词根表示忍耐，加a词缀。加ī音。或者说，"伤害猪、水牛等众生"故为"狮子"。hiṃsa词根表示杀害，加ṇa词缀。应说hiṃso时因字母变位而说为sīho。或者说，因为在一切威仪中精进有力，善加努力勤勉故为"狮子"，即鬃毛狮子。su前缀加īha词根表示努力，加a词缀。因此在《声明论》中说："依saha（忍）、hiṃsa（害）、īha（努力）等词根，说明狮子一词的来源。"如狮子前半身般圆满的身体属于他的，故称为"狮前半身者"，即胜者。因为狮子只有前半身圆满，他不是这样。意思是如来的身体完全圆满。因为狮子只有前身圆满，后身不圆满。如来则像狮子前半身那样全身圆满。这也不像狮子那样因弯曲凸起等而形状不好。在应该长的地方就长，在应该短、瘦、粗、圆的地方也都相应如此。如经中所说："诸比丘，当可意的业果现前时，以长度显美的肢体就长大成形，以瘦显美的肢体就瘦小成形，以圆显美的肢体就圆整成形。"如此，以种种善心意愿庄严，以十波罗蜜装饰的如来之身，世间一切工匠或神通者都不能制作其仿品。因此赞叹其为"狮前半身者"。
第二十四礼敬偈颂注释完毕。

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

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

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

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


这是巴利文的完整直译：
第25首偈颂中，"善逝"指佛陀是作者。这个词与"七处满"等词因性数一致而相连。"七处满"意为在两手、两足、两肩峰、一颈等七处肉体圆满。而诸师说意思是圆满的两手、两足、两肩峰、颈等七处。"以肉充满圆满"故为"满"。或"被充满圆满"故为"满"。pīṇa词根表示充满或圆满，加ṇa词缀。ṇa变成no。两手背、两足背、两肩峰和一颈这七处肉体圆满属于他的，故得称为"七处满者"，即善逝。因为其他人手足背显现筋网，肩峰和颈显现骨头尖端，他们看起来像饿鬼。如来不是这样。如来因七处肉体丰满，以隐藏筋网的手背等，以如旋制的金色棍般的颈部，看起来如石像或画像，因此赞叹其为"七处满者"。
在《梵授经》中则作"七隆起"。应知其意为七处肉体隆起圆满。
"长指"分解为"长"和"指"。意为均匀延伸的手足指。"向上行"故为"指"。或"以此触摸各个身体部分"故为"指"，即手指。agi词根表示行，加uli词缀。或者说，"以此趋向触摸身体部分"故为"指"，即手指。aṅga词加ula词根表示行，加i词缀。均匀长的手足指属于他的，故称为"长指者"，即善逝。意思是具有均匀长的手足指。因为其他人有些指长有些指短，如来不是这样。如来如猴子般具有长的手足指，根部粗大逐渐变细至指尖，如用树脂油揉搓制成的黄色棒。因此赞叹其为"长指者"。"复"分解为"ma"和"atha"。ma音是连接词。atha是表示其他意义的不变词。意为"又"。
"毛孔一毛"分解为"毛孔"和"一毛"。意为每一毛孔生一毛。"切割皮肉"故为"毛"，或"生长时应被切割"故为"毛"。lū词根表示切，加mani词缀。ku指水，"保护它"故为"孔"。ku前缀加pā词根表示保护，加kvi词缀。u变长音。"如孔"即为"孔"。或者说，ku指毛，"保护它"故为"孔"。在《词语注》中则说："ku音加po，长音等。kūpo。或者说'以此升起'故为kūpo。bha变成po。"毛的孔为毛孔。在每一个毛孔中生一毛属于他的，故称为"毛孔一毛者"，即善逝。因为其他人在每一毛孔中生多根毛，如来不是这样。如来在每一毛孔中生一根毛。如《梵授经》中说："乔达摩具有一毛，在毛孔中生一根毛。"因此赞叹其为"毛孔一毛者"。


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

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

Nīlamuddhaggalomoti nīlaṃ uddhaṃ aggalomoti padacchedo. Nīlaṃ uddhaṃ aggā koṭi hutvā mukhasobhaṃ ullokayamāno viya ṭhitalomo, nīlāni uddhaṃ aggāni koṭīni hutvā ṭhitāni lomāni yassāti nīlamuddhaggalomo, sugato. Yathā hi aññesaṃ lomāni heṭṭhā aggāni hutvā tiṭṭhanti, na evaṃ tathāgatassa. Tathāgatassa pana lomāni āvaṭṭapariyosāne uddhaṃ aggāni hutvā mukhasobhaṃ ullokayamānāni viya tiṭṭhanti. Vuttañhetaṃ brahmāyusutte ‘‘uddhaggalomo bhavaṃ gotamo. Uddhaggāni lomāni jātāni nīlāni añjanavaṇṇāni kuṇḍalāvaṭṭāni padakkhiṇāvaṭṭakajātānī’’ti. Tasmā nīlamuddhaggalomoti thometi.

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


这是巴利文的完整直译：
"圆满白牙"分解为"圆满"和"白牙"。意为圆满的洁白牙齿。"圆满成就"故为"圆满"。sam前缀加pada词根表示行，加ta词缀。变成anno。"被削减，被其他色光照耀"故为"白"。ava前缀加dā词根表示削减，加ta词缀。"以此咬食饭等"故为"牙"，即特殊的牙齿。daṃsa词根表示咬，加ṭho词缀。daṃsi变成dā。圆满且白的牙属于他的，故称为"圆满白牙者"，即善逝。因为其他人长出腐烂的牙齿，所以有些牙齿发黑或变色。如来则具有白牙，具有超过药星般放光的牙齿。在圣典中则作"极白牙"，意思相同。因此赞叹其为"圆满白牙者"。
"金色皮"意为与黄金相似的皮肤。"以光明照耀"故为"金"。或"被人们所欲求"故为"金"，即黄金。kana词根表示照、行、欲，加ka词缀。"与相似者一起行进运作"故为"相同"。sam前缀加ama词根表示行，加a词缀。"覆盖遮护肉"或"以黄金光辉照耀"故为"皮"，即皮肤。taca词根表示遮护或照耀，加a词缀。与黄金相同相似的皮属于他的，故称为"金色皮者"，即善逝。因为其他人的皮肤有的蓝色、白色、黄色，如来不是这样。如来的皮肤如用天然朱砂磨擦、在磨石上研磨、涂以赭石处理后放置的纯金像般，具有如黄金般的皮肤。在圣典中则说"金色、如黄金般的皮肤"。这里应作词义解释：具有如黄金般的色泽故为"金色"，具有与黄金相似的皮肤故为"如黄金般的皮肤"。这里"金色"表示如来身体厚密、光滑、细腻，"如黄金般的皮肤"表示肤色。或者这两个词是同义词。因此赞叹其为"金色皮者"。
"青上卷毛"分解为"青"、"上"和"卷毛"。青色向上卷曲发端如注视面容之美般安住的毛发，或具有青色向上卷曲发端安住的毛发，故称为"青上卷毛者"，即善逝。因为其他人的毛发向下卷曲而住，如来不是这样。如来的毛发在旋转末端向上卷曲，如注视面容之美般安住。如《梵授经》中说："乔达摩具上卷毛。生有向上卷曲、青黑如眼药、环绕向右旋转的毛发。"因此赞叹其为"青上卷毛者"。
"正觉者"即如来。因为他不是由他人觉悟，而是自己觉悟四圣谛，故称为"正觉者"。这个词与"厚舌"等三个词因性数一致而相连。


Thūlajivhoti mududīghaputhula jivhāya sampannoti attho. Gāthābandhavasena hi mududīghasaddalopaṃ katvā evaṃ vuttaṃ. Tena vuttaṃ aṭṭhakathāyaṃ ‘‘mudujivhā dīghā thūlā vaṇṇa sampannā’’ti. Thūlati brūhatīti thūlā, jivhā. Thūladhātu buddhiyaṃ a. Jīvati pāṇaṃ dhāretīti jivhā, rasanā. Jīvadhātu pāṇadhāraṇe hapaccayo. Jīvanti sattā etena rasenāti jīvitaṃ, chabbidharaso. Taṃ avhāyatīti jivhā, jivhāpasādarūpaṃ. Sambhārajivhā ṭhānūpacārena labbhati. Jīvitasaddūpapada avhadhātu avhāyane a. Jīvitaavhāti vattabbe niruttinayena vitasaddalopaṃ katvā jivhāti vuttaṃ. Thūlā mahantā dīghā mudukā jivhā yassāti thūlajivho, sambuddho. Aññesañhi jivhā thūlāpi hoti kisāpi rassāpi thaddhāpi visamāpi. Tathāgatassa pana mudujivhā dīghā puthulā vaṇṇa sampannā hoti. So taṃ lakkhaṇaṃ pariyesituṃ āgatānaṃ brahmāyubrāhmaṇādīnaṃ kaṅkhāvinodanatthaṃ jivhāya mudukattā taṃ jivhaṃ kathinasūci viya vaṭṭetvā ubhopi nāsikāsotāni parāmasati, dīghattā ubho kaṇṇasotāni parāmasati, puthulattā kesantapariyosānaṃ kevalampi nalāṭaṃ paṭicchādeti, evaṃ tassā mududīghaputhulabhāvaṃ pakāsento kaṅkhāvinodeti, evaṃ tilakkhaṇasampannaṃ jivhaṃ sandhāya thūla jivhoti thometi. Pāḷiyaṃ pana ‘‘pahūtajivho’’ti pāṭho. Ayamevattho.

Athāti atthantaratthe nipāto. Tadaññanti attho. Sīhahanukoti sīhassa heṭṭhā hanu viya paripuṇṇa hanuko. Sīhasaddattho heṭṭhā vuttoyeva. Hanati odanādīnaṃ vaṇṇavisesaṃ nāsetīti hanu. Hanadhātu hiṃsāyaṃ u. Sīhassa heṭṭhā hanu viya hanu yassāti sīhahanuko , sambuddho. Samāsante ko. Sīhassa hi heṭṭhimahanumeva paripuṇṇaṃ hoti, na uparimaṃ. Tathāgatassa pana sīhassa heṭṭhimaṃ viya dvepi paripuṇṇāni dvādasiyaṃ pakkhassa candasadisāni honti. Tasmā sīhahanukoti thometi.

Jālikappādahatthoti kusalena vaḍḍhakinā vātapāne sammāyojitajālaṃ viya cammena appaṭibaddhahatthapādaṅgulantaro. Jalati dibbatīti jālaṃ, jaladhātu dittiyaṃ ṇa. Jālaṃ assa atthi tasmiṃ vā vijjatīti jālikaṃ, vātapānaṃ. Assathyatthe ṇiko. Atha vā jālaṃ eva jālikaṃ. Pajjati gacchati etenāti pādo, caraṇo. Padadhātu gamane ṇa. Taṃ taṃ bhāraṃ haratīti hattho, karo. Haradhātu haraṇe tho. Jālikaṃ viya hatthapādaṅgulantaraṃ yassāti jālikappādahattho, sambuddho. Kusalena vaḍḍhakinā vātapāne sammāyojitāni jālasadisāni hatthapādaṅgulantarāni honti. Na ca cammena paṭibaddhaaṅgulantarānīti attho. Ettha jālikappādahatthaṅgulantaranti vattabbe uttarapadalopena evaṃ vuttaṃ. Cammena paṭibaddhahatthapādaṅgulantaro hi phaṇahatthako purisadosena upahato pabbajjampi na labhati. Tathāgatassa pana catasso hatthaṅguliyo pañcapi pādaṅguliyo ekappamāṇā honti. Tāsaṃ ekappamāṇa tāya yavalakkhaṇaṃ aññamaññaṃ paṭivijjhitvā tiṭṭhati. Athassa hatthapādā kusalena vaḍḍhakinā sammāyojitajālavāta pānasadisā honti, tasmā jālikappādahatthoti thometi. Pāḷiyaṃ pana ‘‘jālahatthapādo’’ti pāṭho. Ayamevattho.


这是巴利文的完整直译：
"厚舌"意为具足柔软、长、宽的舌头。因为偈颂结构而省略"柔软"、"长"等词而如此说。因此注释中说："柔软、长、厚、色泽圆满的舌头。""生长"故为"厚"，即舌头。thūla词根表示觉知，加a词缀。"维持生命"故为"舌"，即舌头。jīva词根表示维持生命，加ha词缀。"众生以此味而活"故为"生命"，即六种味。"召唤它"故为"舌"，即舌净色。依处所的转用而得"有支分的舌"。jīvita词加avha词根表示召唤，加a词缀。应说jīvitaavhā时依语法规则省略vita音而说为jivhā。厚大长软的舌属于他的，故称为"厚舌者"，即正觉者。因为其他人的舌或厚或瘦或短或硬或不均。如来则具有柔软、长、宽、色泽圆满的舌头。他为了消除前来寻求此相的梵授婆罗门等人的疑虑，因舌头柔软而能如木棒般卷转舌头触及两鼻孔，因长而能触及两耳孔，因宽而能遮蔽整个额头直至发际，如此显示其柔软、长、宽的特性而消除疑虑。指这样具三相的舌头而赞叹其为"厚舌者"。在圣典中则作"广舌"，意思相同。
"又"是表示其他意义的不变词。意为"又"。"狮颔"意为如狮子下颌般圆满的颌。狮子一词的意义前已说过。"损害饭食等的特殊色泽"故为"颌"。hana词根表示损害，加u词缀。如狮子下颌般的颌属于他的，故称为"狮颔者"，即正觉者。复合词尾加ko。因为狮子只有下颌圆满，上颌不圆满。如来则如狮子下颌般两颌都圆满，如十二日的月亮。因此赞叹其为"狮颔者"。
"网纹足手"意为如善巧木匠在窗上安装得当的网格般，手足指间未被皮肤相连。"照耀"故为"网"。jala词根表示照，加ṇa词缀。"有网"或"存在于其中"故为"网状"，即窗。表示所属义加ṇika词缀。或者说，网即是网状。"以此行走"故为"足"，即足。pada词根表示行，加ṇa词缀。"运载各种重担"故为"手"，即手。hara词根表示运载，加tha词缀。如网状般的手足指间属于他的，故称为"网纹足手者"，即正觉者。意思是手足指间如善巧木匠在窗上安装得当的网格，而非皮肤相连的指间。这里应说"网状手足指间"而以省略后词而如此说。因为皮肤相连手足指间的人因男人缺陷而不得出家。如来则四手指和五足趾都等长。因其等长，瑜伽相互交错而立。因此他的手足如善巧木匠安装得当的网格窗，因此赞叹其为"网纹足手者"。在圣典中则作"网手足"，意思相同。


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

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

‘‘Vaṇṇāgamo vaṇṇavipariyāyo,

Dve cāpare vaṇṇavikāranāsā;

Dhātūnamatthātisayena yogo,

Taduccate pañcavidhaṃ nirutti’’nti.

Tattha ca avijjamānassa āgamā vaṇṇāgamo nāma. Vijjamānaakkharānaṃ heṭṭhupariyāyavasena vaṇṇavipariyāyo nāma. Aññakkharassa aññakkharāpajjanatā vaṇṇavikāro nāma. Vijjamānakkharavināso vaṇṇavināso nāma. Tattha tattha yathāyogaṃ visesatthayogo dhātūnaṃ atthātisaya yogo nāmāti adhippāyo. Ettha pana nakārassa ṇakāraṃ katattā vaṇṇavikāroti daṭṭhabbo. Mālādiṃ siyati bandhiyatīti sīso, uttamaṅgo. Sidhātu bandhane īso. Rājūnaṃ uṇhīsapaṭṭena veṭhitasīso viya sīso yassāti uṇhīsasīso. Atha vā rājūnaṃ uṇhīsaṃ viya sabbattha parimaṇḍalasīso yassāti uṇhīsasīso, nātho.

Vuttañhi brahmāyusuttaṭṭhakathāyaṃ ‘‘uṇhīsasīsoti idaṃ paripuṇṇanalāṭañceva paripuṇṇasīsañcāti dve atthavase paṭicca vuttaṃ. Tathāgatassa hi dakkhiṇakaṇṇacūḷikato paṭṭhāya maṃsapaṭaṃ uṭṭhahitvā sakalaṃ nalāṭaṃ chādayamānaṃ pūrayamānaṃ gantvā vāmakaṇṇacūḷikāya patiṭṭhitaṃ. Rañño baddhauṇhīsapaṭṭo viya virocati. Pacchimabhavikabodhisattānaṃ kira imaṃ lakkhaṇaṃ viditvā rājūnaṃ uṇhīsapaṭṭaṃ akaṃsu. Ayaṃ tāva eko attho. Aññe pana janā aparipuṇṇasīsā honti. Keci kapisīsā, keci phalasīsā, keci aṭṭhisīsā, keci tumba sīsā, keci pabbhārasīsā. Tathāgatassa pana āraggena vaṭṭetvā ṭhapitaṃ viya suparipuṇṇaṃ udakapupphulasadisaṃ sīsaṃ hoti. Tattha purimanayena uṇhīsaveṭhitasīso viyāti uṇhīsasīso. Dutiyanayena uṇhīsaṃ viya sabbattha parimaṇḍala sīsoti uṇhīsasīso’’ti. Taṭṭīkāyañca ‘‘dve attha vase paṭicca vuttanti, yasmā buddhā cakkavattino ca paripuṇṇa nalāṭatāya paripuṇṇasīsabimbatāya uṇhīsasīsāti vuccanti. Tasmā te dve atthavase paṭicca uṇhīsasīsoti vutta’’nti vaṇṇeti. Tasmā uṇhīsasīsoti thometi.

Itiguṇasahitanti iminā vuttappakārena nigrodhabimbotyādinā dvattiṃsamahāpurisalakkhaṇaguṇena sampannaṃ. Itievaṃ vuttappakāraṃ guṇaṃ itiguṇaṃ. Tena saha ito pattoti itiguṇasahito, mahesī. Aññe hi dvattiṃsa mahāpurisalakkhaṇehi sampannā na honti, cakkavattirājāno mahāpurisalakkhaṇehi sampannāpi ṭhapetvā kosohitavattha guyhalakkhaṇaṃ avasesehi sampannā honti. Tathāgatoyeva sabbamahāpurisalakkhaṇehi samannāgato. Tasmā bhagavantaṃyeva itiguṇasahitanti thomanaṃ arahatīti vuttaṃ hoti. Taṃ mahesinti sīlakkhandhādike ca nibbānañca esati gavesatīti mahesī. Taṃ mahesiṃ ahaṃ tīhi dvārehi namāmi vandāmīti sambandho.

Pañcavīsatimavandanagāthāvaṇṇanā samattā.



这是巴利文的完整直译：
"依主"指佛陀是主体。因为他祈求所化众生的利益行为，或焚烧他人相续中的烦恼灾难，或具足最胜的心自在。或以功德胜过一切众生，或希求所化众生的利乐，故称为"依主"。如《声明论》中说："nātha词根用于祈求、焚烧、自在、希求四种意义。"
这个词与"肉髻头"一词因性数一致而相连。"肉髻头"意为如国王所缠的头饰带般光耀的天然肉髻形状的头。"在额上系缚"故为"髻"。u前缀加naha词根表示系缚，加īsa词缀。音变。如《网论》中说：
"增音、音位转换，
另有音变和音消；
词根特殊意义结合，
是为五种词源解释。"
其中，加入不存在的音为"增音"。已有音的上下位置变化为"音位转换"。一音变成另一音为"音变"。已有音消失为"音消"。根据语境适当结合特殊意义为"词根特殊意义结合"，这是其意。这里na音变成ṇa音应视为音变。"系缚花鬘等"故为"头"，即最上部。si词根表示系缚，加īsa词缀。如国王以头饰带缠绕的头般的头属于他的，故称为"肉髻头者"。或者说，如国王的头饰般四处圆满的头属于他的，故称为"肉髻头者"，即依主。
如《梵授经注》中说："'肉髻头'这个词基于圆满的额头和圆满的头两种意义而说。因为如来从右耳垂开始，肉片隆起遮盖充满整个额头，到达左耳垂而安住，如国王所缠的头饰带般光耀。据说最后身菩萨们知道这个相好后才为国王们制作头饰带。这是第一个意义。其他人则头不圆满。有些猴头，有些果头，有些骨头，有些瓜头，有些倾斜头。如来则如用针尖旋转放置般善圆满，如水泡般的头。其中依前说如缠头饰的头故为肉髻头，依后说如头饰般四处圆满的头故为肉髻头。"其注中解释说："基于两种意义而说，因为佛陀和转轮王因具圆满的额头和圆满的头相而称为肉髻头。因此基于这两种意义而说肉髻头。"因此赞叹其为"肉髻头者"。
"具此功德"意为具足如前所说的尼拘律等三十二大人相功德。如此所说的方式是功德，与此相应故为具此功德者，即大仙。因为其他人不具足三十二大人相，转轮王虽具大人相，除藏密处相外才具其余诸相。唯如来具足一切大人相。因此说只有世尊才堪受"具此功德"的赞叹。"彼大仙"意为寻求戒蕴等和涅槃故为大仙。我以三门礼敬礼拜彼大仙，此为相连。
第二十五礼敬偈颂注释完毕。

23. Ayaṃ pana imāsu tīsu gāthāsu saṅkhepatthayojanā. Buddho kattubhūto nigrodhabimbo nigrodhassa parimaṇḍalo viya parimaṇḍalasarīro mudukaracaraṇo saṇhahatthapādo, brahmaghoso brahmuno saro viya aṭṭhaṅgasampannasaravanto, eṇijaṅghā eṇimigassa jaṅghā viya suvaṭṭajāṇuko, kosacchādaṅgajāto usabhavāraṇā dīnaṃ aṅgajāto viya suvaṇṇapadumakaṇṇikasadisena vatthakosena paṭicchannena guyhaṅgajātena samannāgato, punarapi punaapi, sugato buddho suppatiṭṭhitapādo suvaṇṇa pādukatalamiva bhūmiyaṃ samaṃ suṭṭhu patiṭṭhitapādo, mūdo dātuṇṇalomo bhamukantare jāto saṇhasukhumo seto suddho uṇṇalomavanto, athamapi tadaññaṃapi, sugato buddho, brahmujuggattabhāvo brahmuno ujuuggata attabhāvo viya ujumeva attabhāvo, nīlakkhī atinīlanettena samannāgato, dīghapaṇhi āyatapaṇhi paripuṇṇapaṇhi vā, sukhumamalachavī saṇhamalavisuddhataco saṇhamala virahitataco vā, thomyarasaggasaggī thomitabbasattara saharaṇasahassanhāruuddhaggikā.

24. Jino pañcamārajitavā buddho, cattālīsaggadanto samacattālīsauttamadanto, samakalapanajo kakacena chinditvā ṭhapito viya samadanto, antaraṃsappapīno dvinnaṃ aṃsānaṃ khandhānaṃ antaraṃ vemajjhe paripuṇṇapiṭṭhitalo, cakkenaṅkitapādo aṭṭhasatapādacakkalakkhaṇena lakkhita pādatalo, aviraḷadasano avivaradantena sampanno, māraji pañcamārajitavā buddho, ussaṅkhapādo pādassa upari ṭhitena saṅkhasadisattā saṅkhanāmikena gopphakena samannāgato, tiṭṭhanto ṭhitakova nonamanto anamamāno hutvā ubhayakaramudunā sukhumena hatthadvayena jaṇṇukāni jaṅghāni āmasanto parimajjituṃ sakkonto, vaṭṭakkhandho suvaṇṇāliṅgo viya samavaṭṭitagaliko, gotaruṇa pakhumako taṃmuhuttajātarattavacchassa cakkhubhaṇḍo viya vippasannacakkhubhaṇḍo, vippasannacakkhubhaṇḍena samannāgato vā, sīhapubbaḍḍhakāyo sīhassa pubbaḍḍhakāyo viya paripuṇṇakāyo.

25. Sugato buddho, sattapīno dvihatthapādaaṃsakūṭaekagalavasena sattasu ṭhānesu paripuṇṇamaṃsiko, dīghaṅguli samaāyatahatthapādaṅguli, atha tadaññaṃ loma kūpekalomo ekekalomakūpe ekekajātalomo, sampannodātadāṭho sampannasukkadāṭho, kanaka samataco suvaṇṇena sadisacammo nīlamuddhaggalomo nīlaṃ uddhaṃ aggā koṭi hutvā mukhasobhaṃ ullokayamāno viya ṭhitalomo, sambuddho tathāgato, thūlajivho mududīghaputhulajivhāya sampanno, atha tadaññaṃ, sīhahanuko sīhassa heṭṭhāhanu viya paripuṇṇahanuko, jālikappāda hattho kusalena vaḍḍhakinā vātapāne sammāyojita jālaṃ viya cammena appaṭibaddhahatthapādaṅgulantaro, nātho buddho, uṇhīsasīso rañño uṇhīsapaṭṭo viya virocamāno pakatimaṃsapiṇḍasaṅkhāto uṇhīsapaṭṭasīso, iti guṇasahitaṃ evaṃ iminā vuttappakārena dvattiṃsamahāpurisalakkhaṇaguṇena samannāgataṃ taṃ mahesiṃ buddhaṃ tīhi dvārehi ahaṃ namāmi vandāmīti.

Tīsu gāthāsu saṅkhepatthayojanā samattā.

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

1

. Buddho suppatiṭṭhitapādo 

这是巴利文的完整直译：
第23.。这三首偈颂的简要义理连接如下。佛陀是主体，如尼拘律树般圆整的身体，具柔软手足，如梵天音般具八支功德的声音，如羚羊般的小腿，具如牛王象王般以衣被覆盖的生殖器，再次再次，善逝佛陀足下平稳如金足台般善立于地，眉间生有柔软清净白色细腻的白毫，又复其他，善逝佛陀，如梵天般正直高耸的身体，具极青色眼，长足跟或圆满足跟，细腻无垢肤或细腻离垢肤，应赞叹的最上味具千脉上升。
第24.。胜者降伏五魔的佛陀，具四十齿上齿，如用锯切置般齐整的牙齿，两肩中间背部圆满，足具八百轮相标记，齿无间隙，降魔者降伏五魔的佛陀，因足上有如螺般的踝骨而具螺形踝，站立时不弯腰能以两柔软细腻手触摸膝胫，如金棍般均匀圆整的颈，如刚生红犊般清净的眼部或具清净眼部，如狮子前半身般圆满的身体。
第25.。善逝佛陀，在两手足肩峰一颈等七处肉体圆满，手足指均匀延伸，又其他每一毛孔生一毛，具圆满白牙，具如黄金般的皮肤，青色毛端向上如注视面容之美般安住，正觉如来，具柔软长宽的舌，又其他，如狮子下颌般圆满的颌，如善巧木匠安装窗网般手足指间不相连，依主佛陀，如王冠带般光耀的天然肉髻头，我以三门礼敬礼拜如此具足所说三十二大人相功德的彼大仙佛陀。
三偈简要义理连接完毕。
在这礼敬文中，三十二大人相并非依佛语圣典所说的次第而说。而是为了保持偈颂韵律，以"如尼拘律树"等次第而说。因此为增长多闻智慧，我们将简要显示资粮品相经中所说的三十二大人相次第。
1.。佛陀足下平稳

2. heṭṭhāpādatalesu cakkajāto 3. āyatapaṇhi 4. dīghaṅguli 5. mudutaluna hatthapādo 6. jālahatthapādo 7. ussaṅkhapādo 8. eṇijaṅgho 9. ṭhitakova anonamanto ubhohi pāṇitalehi jāṇukāni parimasati 10. kosohita vatthaguyho 11. suvaṇṇavaṇṇo kañcanasannibhattaco 12. sukhumacchavī 13. ekekalomakūpesu ekekalomo 14. nīlamuddhaggalomo 15. brahmujugatto 16. sattussado 17. sīhapubbaḍḍhakāyo 18. citantaraṃso 19. nigrodhaparimaṇḍalo 20. samavaṭṭakkhandho 21. rasaggasaggī 22. sīhahanuko 23. cattālīsadanto 24. samadanto 25. aviraḷadanto 26. susukkadāṭho 27. pahuta jivho 28. brahmasaro 29. abhinīlanetto 30. gopa khumo 31. uṇṇā bhamukantare jātā odātā mudutūla sannibhā 32. uṇhīsasīsoti dvattiṃsamahāpurisalakkhaṇassa kamo veditabbo. Imāni pana bhagavato dvattiṃsamahāpurisalakkhaṇāni pāramīpuññakammena yathārahaṃ kammasarikkhakaṃ labbhantīti veditabbāni. Tāni pana kammāni pātheyyavagge lakkhaṇasutte vuttāni, tāni panettha oloketvā gahetabbānīti.

Tisso vandanagāthāvaṇṇanā samattā.

26.

Buddhobuddhotighoso atidulabhataro kā kathā buddhabhāvo,

Loke tasmā vibhāvī vividhahitasukhaṃ sādhavo patthayantā;

Iṭṭhaṃ atthaṃ vahantaṃ suranaramahitaṃ nibbhayaṃ dakkhiṇeyyaṃ,

Lokānaṃ nandivaḍḍhaṃ dasabalamasamaṃ taṃ namassantu niccaṃ.



这是巴利文的完整直译：
2.足底具轮相 3.长足跟 4.长指 5.柔软细腻手足 6.手足网纹 7.螺形踝 8.羚羊胫 9.站立不弯即能以两手掌触摸膝盖 10.阴藏密覆 11.金色皮肤如黄金 12.细腻皮肤 13.一毛孔一毛 14.青色毛端向上 15.如梵天般端直身 16.七处隆起 17.如狮子前半身 18.双肩间充满 19.如尼拘律树般圆整 20.颈部圆整 21.味觉最胜 22.狮子颌 23.四十齿 24.齐整齿 25.齿无间隙 26.极白牙 27.广长舌 28.梵音 29.深青眼 30.牛王睫 31.眉间生白毫柔如棉絮 32.肉髻头。应知这是三十二大人相的次第。应知世尊这些三十二大人相是由波罗蜜福业相应而得。这些业行在资粮品相经中说明，应在此查看获取。
三首礼敬偈颂注释完毕。
第26.首：
"佛陀佛陀"此声已极难得，何况佛性，
是故世间智者欲求种种利乐；
恒常礼敬彼运载所欲义利、天人敬爱、
无畏、应供、增长世间欢喜、具十力无等者。

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

Tattha pana loke buddho buddhoti ghoso atidulabhataro buddhabhāvo kā kathāti sambandho. Ettha ca loketi manussaloke tiloke vā anantacakkavāḷa loke vā. Buddho buddhotighosoti buddho buddho iti kittisaddo thutisaddo vā. Ghusanaṃ ghoso. Ghusiyati kathiyatīti vā ghoso, kittisaddo. Ghusadhātu sadde ṇa. Atha vā ghusiyati thaviyatīti ghoso, thutisaddo. Tena vuttaṃ pārājikaṇḍaṭṭhakathāyaṃ ‘‘kittisaddoti kittieva. Thutighoso vā’’ti. Buddho buddho iti pavatto ghoso thutighosoti buddhobuddhotighoso. Atidulabhataroti ativiya dullabhatamo. Dullabhataroti hi vattabbe chandānurakkhaṇatthaṃ lakāralopena dulabhataroti vuttaṃ. Dukkhena labhiyatīti dullabho. Dupubbalabhadhātu labhane a. Atha vā labhassa asamiddhanti dullabho, dubbhijāneyya abyayībhāvasamāsoyaṃ. Dusaddo asamiddhattho, yathā dubbhikkhoti. Ati viya dullabhoti atidulabho. Tesaṃ visesena atidullabhoti atidulabhataro. Buddhā hi loke kadāci karahaci uppajjanti. Tasmā buddho buddhoti ghoso atidulabhataroti vuttaṃ. Vuttañhetaṃ cūḷavaggakhandhake ‘‘ghosopi kho eso gahapati dullabho lokasmiṃ, yadidaṃ buddho buddho’’ti. Yathā ca hi loke udumbarikapupphaṃ dullabhaṃ. Candamhi sasakaṃ hatthena gaṇhituṃ. Vāyasānaṃ khīraṃ, evaṃ buddhabhāvo atidullabhataroti vuttaṃ hoti. Ayaṃ pana hīnūpamāti daṭṭhabbā. Vuttañhetaṃ apadānapāḷiyaṃ –

‘‘Udumbarikapupphaṃva , candamhi sasakaṃ yathā;

Vāyasānaṃ yathā khīraṃ, dullabhaṃ lokanāyaka’’nti ca;

Dullabho buddhuppādo lokasmi’’nti ca;

Kiñcāpi hi loke cakkavattirājūnaṃ uppajjamāno dullabho. Ekasmimpi pana kappe cakkavattirājāno anekā uppajjanti. Tathāgatā pana loke uppajjamānāpi ekasmiṃ kappe eka dviti catu pañca buddhāyeva uppajjanti, na taduttari. Yasmā hi asaṅkhyeyyepi kappe tathāgatasuñño hoti. Tasmā tathāgatasseva kadāci karahaci uppajjanato buddhobuddhotighoso atidulabhataro kā kathā buddhabhāvoti vutto. Vuttampi cetaṃ bhagavatā mahāparinibbānasamaye ‘‘devatā ānanda ujjhāyanti. Durāvatamhā āgatā tathāgataṃ dassanāya kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā. Ajja rattiyā paccūsasamaye tathāgatassa parinibbānaṃ bhavissati. Ayañca mahesakkho bhikkhu bhagavato purato ṭhito ovārento otarento vā na mayaṃ labhāma pacchime kāle tathāgataṃ dassanāyā’’ti.

Buddhabhāvoti buddhassa bhāvo. Kā kathāti kiṃ vattabboevāti attho. Kasmā pana buddho atidullabhataroti ca, buddho kadāci karahaci uppajjantīti ca vuttaṃ. Nanu buddhā loke anekā uppajjantīti. Saccametaṃ. Buddho nāma pana anekāsaṅkhyeyyavārena vā anekāsaṅkhyeyyadivasamāsasaṃvaccharaṃ vā anekāsaṅkhyeyyakappaṃ vā dasapāramiyo ca pañcamahāpariccāge ca pūretvāva bhavituṃ sakkoti, na ekekavārādinā. Atha kho pana antamaso kappasatasahassādhikāni cattāri asaṅkhyeyyāni dasapāramiyo ca pañca mahāpariccāge ca pūretvāva buddho bhavituṃ sakkoti. Tasmā buddho atidullabhataroti ca, buddhā kadāci karahaci uppajjantīti ca vuttanti.


这是巴利文的完整直译：
第26.。如此以"善逝"等二十五首礼敬偈颂向佛作礼后，现在为劝励礼敬他而说"佛陀佛陀"等偈颂。这应视为富有风格的偈颂。
其中，"在世间'佛陀佛陀'此声已极难得,何况佛性"为相连。这里"世间"指人世间或三界或无边轮围世界。"'佛陀佛陀'此声"指"佛陀佛陀"这种称赞声或赞颂声。发声为声。或"被说"故为声，即称赞声。ghusa词根表示声,加ṇa词缀。或"被赞叹"故为声，即赞颂声。因此《波罗夷注》中说："称赞声即是称赞。或赞颂声。""佛陀佛陀"这样发出的声音为赞颂声,故为"佛陀佛陀"之声。"极难得"指极其最难得。应说"更难得"时,为保持韵律省略la音而说"难得"。"难以获得"故为"难得"。du前缀加labha词根表示获得,加a词缀。或"得不成就"故为"难得",此为不变化复合词。du音表示不成就义,如"饥荒"。"极其难得"故为"极难得"。其中特别极难得故为"极难得者"。因为佛陀只是偶尔在世间出现。因此说"'佛陀佛陀'此声极难得"。如《小品》中说："居士啊,这'佛陀佛陀'之声在世间极难得。"如世间优昙钵花难得,用手抓月中兔,乌鸦之乳,如是佛性极难得。这应视为低劣的譬喻。如《譬喻圣典》中说：
"如优昙钵花，如月中之兔，
如乌鸦之乳，世间导师难得"及
"佛陀出现于世间难得"。
虽然转轮王出现于世间已是难得，但在一劫中仍有多位转轮王出现。如来则出现于世间时，在一劫中只有一、二、三、四、五位佛陀出现，不会更多。因为即使无数劫也会空无如来。因此由于如来只是偶尔出现，所以说"'佛陀佛陀'此声极难得，何况佛性"。世尊在大般涅槃时也说："阿难，诸天抱怨说：'我们远道而来见如来，因为如来、阿罗汉、正等正觉者只是偶尔出现于世间。今夜后分如来将般涅槃。这位大威德比丘站在世尊前遮蔽阻挡，我们在最后时不得见如来。'"
"佛性"指佛陀的状态。"何况"意为何需说呢。为何说"佛陀极难得"和"佛陀只是偶尔出现"？难道佛陀不是多次出现于世间吗？这是真的。但是称为佛陀者，只有以无数次或无数日月年或无数劫圆满十波罗蜜和五大舍，才能成为，不是以一次等。而且至少要以超过十万劫的四阿僧祇劫圆满十波罗蜜和五大舍，才能成为佛陀。因此说"佛陀极难得"和"佛陀只是偶尔出现"。


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

‘‘Buddhoti kittayantassa, kāye bhavati yā pīti;

Varameva hi sā pīti, kasiṇenapi jambudīpassā’’ti.

Tasmāti yasmā buddho buddhoti ghoso atidullabhataro, buddhabhāvo kā kathā. Tasmā. Vibhāvīti medhāvī. Te hi hitāhitaṃ kāraṇākāraṇaṃ vā visesena bhāveti pakāsetīti vibhāvā, paññā. Vipubba bhūdhātu sattāyaṃ ṇa. Sā etesaṃ atthīti vibhāvīti vuccanti, sādhavo labbhati. Taṃ pana sādhavoti pade visesanaṃ.

Vividhahitasukhanti nānappakāraṃ lokiyalokuttara saṅkhātaṃ hitasukhaṃ. Tassa pana attho heṭṭhā vuttoyeva. Taṃ pana patthayantātipade kammaṃ. Sādhavoti sappurisā. Te hi saparahitaṃ sādheti nibbattetīti sādhavoti vuccati. Sādhadhātu saṃsiddhiyaṃ avo. Tassa pana padassa namassantūti padena kattubhāvena sambandho. Patthayantāti yācantā. Vividhahitasukhaṃ patthayanti yācantīti patthayantā, sādhavo. Patthadhātu yācane anto. Yakārāgamo. Taṃ pana sādhavotipade visesanaṃ. Iṭṭhanti kāmayamānaṃ. Icchitabbaṃ kamitabbanti iṭṭhaṃ. Isudhātu icchā kantīsu tapaccayo. Tassa raṭṭho, dhātvantalopo. Atthanti diṭṭhadhammikasamparāyikādiatthaṃ. Atthiyati patthiyatīti attho, vipākānisaṃsaphalaṃ. Atthadhātu yācanāyaṃ a . Atha vā asati bhavati phalabhāvenāti attho. Asadhātu bhuvimhi tha. Taṃ pana padadvayaṃ vahantantipade kammaṃ. Vahantanti dhārakaṃ. Vahati haratīti vahanto, buddho. Vahadhātu vahane pāpuṇane vā anto. Buddho hi sattānaṃ lokiyalokuttarahitasukhaṃ dhammadesanāya dhāretīti attho.

Suranaramahitanti devehi ca manussehi ca catupaccayādīhi pūjitaṃ. Idaṃ panettha nibbacanaṃ. Issariyakīḷādīhi suranti dibbantīti surā, devā. Suradhātu dittiyaṃ. Atha vā suranti īsanti devissariyaṃ pāpuṇanti virocanti cāti surā, devā. Sundarā rā vācā etesanti vā surā, devā. Khandhasantānaṃ naranti nentīti narā, manussā. Naradhātu nayane a. Surā ca narā ca suranarā. Tehi mahitabbā pūjitabbāti suranaramahito, buddho. Mahadhātu pūjāyaṃ ta. Taṃ suranaramahitaṃ. Nibbhayanti abhayaṃ. Bhiyate bhayaṃ. Natthi bhayaṃ etassāti nibbhayo, buddho. Taṃ nibbhayaṃ. Tathāgatassa aṭṭhasu parisāsu kenaci kāraṇena bhayaṃ hadayacalanaṃ kampanaṃ natthīti attho.

Dakkhiṇeyyanti paralokaṃ saddahitvā dātabbauttamadānārahaṃ. Dātabbāti dakkhiṇā, deyyadhammavatthu. Dādhātu dānekkhiṇapaccayo. Atha vā dakkhanti vaḍḍhanti etāya sattā yathādhippetāhi sampattīhīti dakkhiṇā, paralokaṃ saddahitvā dātabbadānaṃ. Dakkhadhātu vaḍḍhaneyu, taṃ arahatīti dakkhiṇeyyo, buddho. Arahatitaddhite ṇeyyo. Atha vā dakkhiṇāya hitaṃ anurūpaṃ mahapphalakaraṇatāya visodhetīti dakkhiṇeyyo, buddho. Visodhetitaddhitāyaṃ. Buddhoyeva hi dakkhiṇāya mahapphalakaraṇavasena ca, visodhanavasena ca, devasakkabrahmehi ca, kosalarājādīhi ca, anāthapiṇḍikaseṭṭhādīhi ca paralokaṃ saddahitvā dātabbaṃ uttamadānaṃ visesena arahati, tasmā dakkhiṇeyyanti thometi.


这是巴利文的完整直译：
因为佛陀极难得且只是偶尔出现，所以称赞"佛陀佛陀"有大果报。如《譬喻》中说：
"称赞'佛陀'时，身中生喜悦；
此喜悦胜过，整个瞻部洲。"
"是故"因为"佛陀佛陀"此声极难得，何况佛性。因此。"智者"指具慧者。因为他们能特别显明利害或因非因故为"智者"，即慧。vi前缀加bhū词根表示存在，加ṇa词缀。具有此慧故称为"智者"，即善人。这是修饰"善人"一词。
"种种利乐"指各种世间出世间的利乐。其义前已说过。这是"欲求"一词的宾语。"善人"指善士。因为他们成就自他利益故称为"善人"。sādha词根表示成就，加avo词缀。这个词作为主语与"礼敬"一词相连。"欲求"指祈求。欲求祈求种种利乐故为"欲求者"，即善人。pattha词根表示祈求，加anto词缀。加ya音。这是修饰"善人"一词。"所欲"指所爱乐。应欲应爱故为"所欲"。isu词根表示欲爱，加ta词缀。变成raṭṭha，词根末尾脱落。"义利"指现法后世等利益。"被希求"故为"义利"，即果报功德之果。attha词根表示祈求，加a词缀。或"以果报形式存在"故为"义利"。asa词根表示存在，加tha词缀。这两个词是"运载"一词的宾语。"运载"指持有者。"运载持有"故为"运载者"，即佛陀。vaha词根表示运载或到达，加anto词缀。因为佛陀以说法持有众生的世间出世间利乐，此为其义。
"天人敬爱"指被天人以四资具等供养。这里是词源解释。以自在游戏等"照耀"故为"天"。sura词根表示照。或"自在主宰"获得天之自在而照耀故为"天"。或具美妙声故为"天"。"引导蕴相续"故为"人"。nara词根表示引导，加a词缀。天与人为天人。应被他们敬爱供养故为"天人敬爱者"，即佛陀。maha词根表示供养，加ta词缀。彼天人敬爱者。"无畏"指无怖。"被怖"故为"怖"。无怖于他故为"无畏者"，即佛陀。彼无畏者。意为如来在八众中不因任何原因而有怖畏心动摇。
"应供"指以信后世而应施最上布施。"应施"故为"供养"，即应施之物。dā词根表示施，加khiṇa词缀。或众生以此"增长"如所愿之成就故为"供养"，即以信后世而应施之施。dakkha词根表示增长，加yu词缀。"堪得此"故为"应供"，即佛陀。表示堪得义加ṇeyya词缀。或"清净适合供养"因能令大果故为"应供"，即佛陀。表示清净义的词缀。因为唯有佛陀以能令供养生大果及清净的方式，特别堪受诸天帝梵及拘萨罗王等、给孤独长者等以信后世而施的最上布施，因此赞叹其为"应供"。


Lokānanti sattalokānaṃ. Tassa pana attho heṭṭhā vuttoyeva. Nandivaḍḍhanti pītiyā vaḍḍhāpentaṃ. Nandiyate nandi. Bhāvasādhanoyaṃ. Nandadhātu samiddhiyaṃ nandane vā i. Pītiyā adhivacanametaṃ. Sā vaḍḍheti buddhetīti nandivaḍḍho, buddho. Nandisaddūpapadavaḍḍhadhātu vaḍḍhane a. Buddho hi dvattiṃsamahāpurisalakkhaṇāsītānubyañjanalakkhaṇasampannena ca sabbaññutañāṇādiguṇasampannena dhammadesanāya ca loke sabbasattānaṃ pītiṃ vaḍḍhetīti attho. Sabbasattānañhi buddhadassane dhammasavane ca titto natthi, tasmā lokānaṃ nandivaḍḍhanti thometi. Vuttañhetaṃ apadānaṭṭhakathāyaṃ ‘‘pakatiyāeva hi buddhadassane puṇṇacandasamuddarājadassane atitto lokoti. Kathaṃ pana sabbasattānaṃ buddhadassane atitto hotī’’ti. Buddhassa pana bāttiṃsamahāpurisalakkhaṇādīhi sīlādiasādhāraṇaguṇehi ca adhika sampanno hutvā sabbadevamanussehi ativirocamānattā. Vuttañhetaṃ bhagavatā tāvatiṃse –

‘‘Na koci devo vaṇṇena, sambuddhaṃ atirocati;

Sabbe deve adhiggayha, sambuddhova virocatī’’ti.

Dasabalanti aññehi paccekabuddhāriyasāvakehi asādhāraṇena dasakāyabalena ca dasañāṇabalena sampannaṃ. Tañhi kehici viruddhehi kāraṇehi balanti na kampentīti balanti vuccati. Atha vā balanti jīvitaṃ kappenti etenāti balaṃ, kāyabalaṃ. Baladhātu pāṇe a. Balanti bhāraṃ vahituṃ sakkuṇantīti vā balaṃ, balanti jānanti sabbadhammanti balaṃ, ñāṇa balaṃ. Dasabalañca dasabalañca dasabalāni ekasesanayena. Tāni yassa soti dasabalo, buddho. Idha pana sāmaññavasena vuttopi visesaṭṭhāniyattā bhagavato dasakāyabalāni ca, dasañāṇabalāni ca adhippetāni. Tesaṃ pana sarū patthaṃ nayanasubhagakāyaṅgantyādi gāthāvaṇṇanāyaṃ vuttameva.

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

Ayaṃ panettha saṅkhepayojanā. Loke tiloke manussaloke vā, buddhobuddhotighoso buddho buddhoiti kittisaddo thutisaddo vā, atidulabhataro ativiya dullabhatamo, buddhabhāvo buddhassa bhāvo, kā kathā kiṃvattabbo eva, tasmā buddhobuddhoti ghosassa atidullabhatarattā, vibhāvī medhāvī vividhahitasukhaṃ nānappakāraṃ lokiyalokuttarasaṅkhātaṃ hitasukhaṃ patthayantā yācantā, sādhavo sappurisā iṭṭhaṃ kāmayamānaṃ, atthaṃ diṭṭhadhammikasamparāyikādiatthaṃ, vahantaṃ dhārakaṃ, suranaramahitaṃ devamanussehi pūjitaṃ, nibbhayaṃ abhayaṃ asantāsaṃ vā, dakkhiṇeyyaṃ paralokaṃ saddahitvā dātabbauttamadānārahaṃ, lokānaṃ sattalokānaṃ nandivaḍḍhaṃ pītiyā vaḍḍhāpanentaṃ. Dasabalaṃ asādhāraṇena dasakāyañāṇabalena sampannaṃ, asamaṃ sīlādiguṇehi kenaci asadisaṃ taṃ tādisaṃ guṇasampannaṃ buddhaṃ niccaṃ satataṃ samitaṃ sabbakālaṃ nirantaraṃ, namassantu abhivandantūti.

Chabbīsatimavandanagāthāvaṇṇanā samattā.

27.

Puññenetena sohaṃ nipuṇamati sato samparāye ca titto,

Dakkho diṭṭhujjupañño avikalavīriyo bhogavā saṃvibhāgī;

Tikkho sūro dhitatto saparahitadharo dīghajīvī arogo,

Dhañño vaṇṇo yasassī atibalavadharo kittimā khantupeto.



这是巴利文的完整直译：
"诸世间"指众生世间。其义前已说过。"增长欢喜"指增长喜悦。"被欢喜"故为"欢喜"。这是表示状态。nanda词根表示圆满或欢喜，加i词缀。这是喜悦的同义词。"使欢喜增长"故为"增长欢喜者"，即佛陀。欢喜词加vaḍḍha词根表示增长，加a词缀。因为佛陀以具足三十二大人相八十种随好及一切智等功德,以及说法增长世间一切众生的喜悦，此为其义。因为一切众生见佛闻法无有厌足，因此赞叹其为"增长世间欢喜"。如《譬喻注》中说："世间本性就对见佛如见满月海王无有厌足。如何一切众生见佛无有厌足呢？"因为佛陀以三十二大人相等和戒等不共功德超胜圆满而超越一切天人照耀。如世尊在三十三天说：
"无有任何天神，能胜正觉光明；
超越一切诸天，唯正觉照耀。"
"十力"指具足不共于其他独觉声闻的十种身力和十种智力。因为它们不为任何相违因素所动摇故称为"力"。或"以此维持生命"故为"力"，即身力。bala词根表示生命，加a词缀。或"能负重"故为"力"，"能知一切法"故为"力"，即智力。依一音词规则"十力和十力"为"十力"。具此者故为"具十力者"，即佛陀。这里虽以通称而说，但因指特殊处故意指世尊的十种身力和十种智力。其详细内容在"具美丽身体导引眼"等偈颂注释中已说。
"无等"指在戒等功德方面与任何人不相等。"无有与他相等之人"故为"无等者"，即佛陀。彼无等者。"彼"指如是具足功德的佛陀。"常"意为持续、恒常、一切时、无间断。"礼敬"即礼拜。
这里是简要义理连接。在世间、三界或人世间，"佛陀佛陀"之声即"佛陀佛陀"这称赞声或赞颂声，极难得即极其最难得，佛性即佛陀的状态，何况即何需说呢，因此因"佛陀佛陀"之声极难得，智者即具慧者欲求即祈求种种利乐即各种世间出世间的利乐，善人即善士运载即持有所欲即所爱乐的义利即现法后世等利益的，天人敬爱即被天人供养的，无畏即无怖或无恐惧的，应供即堪受以信后世而施最上布施的，增长世间即众生世间欢喜即增长喜悦的。具十力即具足不共十种身智力的，无等即在戒等功德方面与任何人不相等的彼即如是具足功德的佛陀，常即持续、恒常、一切时、无间断地，礼敬即礼拜。
第二十六礼敬偈颂注释完毕。
第27.首：
愿以此福德，我成慧敏明后世得满足，
巧智正见慧，精进不缺乏具财能分享；
利慧勇坚决，持自他利益长寿无病痛，
幸运美名誉，具极大力量有名具忍耐。

28.

Saddho dātaṅgupeto paramasiridharo diṭṭhadhamme viratto,

Lajjī kalyāṇamitto abhiratakusalo pañcasīlādirakkho;

Appiccho appakodho ativujuhadayo iddhimā appameyyo,

Pāsaṃso pemavāco sujanaguṇavidū māmako so bhaveyyaṃ.



这是巴利文的完整直译：
第28.首：
具信具布施，持最胜吉祥，现法中离欲，
具惭善友伴，善乐于善巧，护持五戒等；
少欲少瞋恚，心极正直者，具神通无量，
应赞语亲爱，善知善人德，愿我成此人。

27. Evaṃ buddho buddhoti ghosotyādigāthāya buddhavandane uyyojanaṃ katvā idāni sugatantyādīhi gāthāhi buddhaṃ vanditvā paṇidhiṃ karonto āha puññenetena sohantyādi gāthādvayaṃ. Ayaṃ pana gāthādvayampi saddharāgāthāti daṭṭhabbā. Tattha paṭhamagāthāyaṃ soahaṃ etena puññena samparāye nipuṇamati ca sato ca…pe… khantupeto ca bhaveyyanti sambandho. Sohanti so ahaṃ. Buddhassa namakkāro soahanti attho. Etena puññenāti iminā buddhavandanapuññakammena attano kārakaṃ pavati sodhetīti puññaṃ. Pudhātu sodhane ṇya. Puññanti ca idha pana buddhapaṇāmakriyābhinipphādikā kusalacetanā adhippetā. Sā ca vandaneyyavandakānaṃ khettajjhāsayasampadāhi diṭṭhadhamma vedanīyabhūtā yathāladdhasampattinimittakassa kammassa anubalappadānavasena tannibbattitavipākasantatiyā antarāyakarāni upapīḷakaupacchedakakammāni paṭibāhitvā tannidānānaṃ yathādhippetasiddhivibandhakānaṃ rogādiantarāyānamappavattiṃsādheti cāti attho ca veditabbo. Samparāye cāti ettha casaddo aṭṭhānayogo. So ca nipuṇamatityādīsu padesu yojetabbo. Samparāyeti paraloke. So hi samparāyitabbā upagamitabbā ettha sattehīti ca, kammakilesavasena sattehi samparāyitabbā pāpuṇitabbāti vā etthāti ca samparāyoti vuccati. Saṃparipubba ayadhātu hi gatiyaṃ ṇa. Atha vā kammavasena abhimukho sampareti gacchati pavattatīti samparāyoti vuccati. Saṃpubbaparadhātu gatiyaṃ ṇya. Iti kho ānanda kusalāni sīlāni anupubbena aggāya parentītiādīsu viya hi curādi gaṇavasena parasaddaṃ gatiyamicchanti saddavidū. Tasmiṃ samparāye.

Nipuṇamatīti saṇhasukhumapaññavā ca. Saṇhasukhumaṃ atthantaraṃ paṭivijjhanasamatthāya paññāya sampanno ca vā. Ettha ca nipuṇasaddo saṇhasukhumavācako anipphannapāṭipadiko. Hitāhitaṃ manati jānātīti mati, paññā. Manadhātu ñāṇeti. Nipuṇā saṇhā mati paññā yassa meti nipuṇamati. Satoti satimā ca. Saratīti sati, saradhātu cintāyanti. Sā assa me atthīti sato. Tittoti tappano ca. Yathāladdhavatthunā santuṭṭho cāti attho. Tisanaṃ tappanaṃ titto. Tisadhātu tappane tapaccayo. Sakārassa toādeso. Yathālābha santoso, yathābalasantoso, yathāsāruppasanto so cāti tividhena santosena santuṭṭhoti vuttaṃ hoti.


这是巴利文的完整直译：
第27.。如此以"佛陀佛陀"之声等偈颂劝励礼敬佛陀后，现在以"善逝"等偈颂礼敬佛陀并发愿，说"愿以此福德"等两首偈颂。这两首偈颂也应视为富有风格的偈颂。其中第一偈颂中"愿我以此福德于后世成为具敏慧及具念...乃至...具忍耐者"为相连。"我"即"彼我"。意为礼敬佛陀的"我"。"以此福德"即以此礼敬佛陀的福业。"使自作者清净"故为"福"。pu词根表示清净，加ṇya词缀。这里"福"指产生礼敬佛陀行为的善思。应知其义为：由于所礼敬者和礼敬者的田地意乐圆满，能于现法受报，通过给予如所获得成就因缘的业之助力，阻止能障碍其所生果报相续的压制断绝业，并能成就阻止以此为因的如所愿成就障碍的病等灾难不生起。"于后世"中"及"字表示不当处连结。应与"具敏慧"等词连结。"后世"指来世。因为"应被众生趣向前进"，或"应被众生以业烦恼力趣向达到"，故称为"后世"。saṃ和pari前缀加aya词根表示行走，加ṇa词缀。或因业力"向前趣向前进运转"故称为"后世"。saṃ前缀加para词根表示行走，加ṇya词缀。语言学者认为如"阿难，如是诸善戒次第趣向上"等句中，依咒等类para音表示行走。于彼后世。
"具敏慧"即具细腻智慧。或具能通达细腻微妙义理的智慧。这里"敏"字表示细腻之义，为非独立词根。"思考了知利害"故为"慧"，即智慧。mana词根表示了知，加i词缀。具细腻慧智故为"具敏慧"。"具念"即具念。"忆念"故为"念"，sara词根表示思维。"他有此"故为"具念"。"满足"即满足。意为以如所得之物知足。"满足满意"故为"满"。tisa词根表示满足，加ta词缀。sa音变为to等。意为以随所得知足、随力知足、随宜知足三种知足而知足。


Dakkhoti taṃ taṃ kicce cheko ca kusalo ca vā. So hi kusalakamme aññasmiñca kiccākicce adandhatāya sīghaṃ gacchatīti dakkho. Dakkhadhātu sīghatthe a. Diṭṭhujjupaññoti diṭṭhiujupaññoti padacchedo. Uju diṭṭhipaññāya samannāgatoti attho. Kesuci potthakesu diṭṭhijju paññoti pāṭho. Diṭṭhiujupaññoti padacchedo, soye vattho . Ujūti akuṭilabhāvena bhavatīti uju, ajjavo. Ujudhātu ajjave kvi. Atha vā arati akuṭilabhāvena pavattatīti uju, avaṅko. Aradhātu gatiyaṃ jupaccayo. Arissa uādeso. Sammā passatīti diṭṭhi, mati. Disadhātu passane tapaccayo. Tassa raṭṭhādeso. Dhātvantalopo ca ī ca. Uju ajjavā diṭṭhi mati diṭṭhuju visesanaparanipātavasena. Pakārena jānāti aniccādivasena avabujjhatīti paññā. Papubbañādhātu avabodhane a. Ujudiṭṭhi ca ujupaññā ca yassa meti diṭṭhujjupañño, puggalo. Avikalavīriyoti anūnavīriyo ca paripuṇṇavīriyo cāti attho. Vihīnaṃ karotīti vikalo. Vipubbakaradhātu karaṇe a. Rassalo. Vīrānaṃ kammaṃ vīriyaṃ. Avikalaṃ anūnaṃ vīriyaṃ assameti avikalavīriyo. Na sakkā kusīteneva navalokuttaradhammā laddhuṃ, āraddhavīriyeneva sakkā. Tasmā avikalavīriyoti patthetīti vuttaṃ hoti.

Bhogavāti bhuñjitabbasampattisukhena sampanno ca. Bhuñjitabboti bhogo, sampatti. Bhujadhātu pālanabyavaharaṇesu ṇa. Bhogo assa me atthīti bhogavā. Saṃvibhāgīti saṃvibhajanasīlo ca saṃvibhajanasampanno ca vā, saṃvibhajati sīlenāti saṃvibhāgī. Saṃvibhajanasīloti vā saṃvibhāgī, saṃvibhajituṃ sīlamassāti vā saṃvibhāgī. Saṃvibhāge sīlamassāti saṃvibhāgī. Ayaṃ tassīlattho. Saṃvibhajati dhammenāti saṃvibhajanadhammoti vā. Saṃvibhajituṃ dhammo assāti vā, saṃvibhajane dhammo assāti vā saṃvibhāgī. Ayaṃ taddhammattho. Saṃvibhajanaṃ sādhukāro assa atthi. Sādhukārinā saṃvibhajatīti vā, saṃvibhajituṃ sādhukārīti vā, saṃvibhajane sādhukārīti vā saṃvibhāgī. Ayaṃ tassā dhukārattho. Saṃvipubba bhajadhātu vibhāge ṇa. Jassa go. Atha vā saṃvibhajanaṃ saṃvibhāgo. So me assa atthīti saṃvibhāgī . Assathyatthe ī. Paresaṃ yācakānaṃ annādidānavatthuṃ niccaṃ pariccajanakārīti vuttaṃ hoti.

Tikkhoti tikkhappaññavā ca nisānapaññavā vā. Tijanaṃ nisanaṃ tikkhā, paññā. Tijadhātu nisāne kha. Jassa ko. Tikkhā paññā me assa atthīti tikkho. Assathyatthe ṇo. Tikkha paññāya sampanno cāti attho. Paññāya ca sabba kusalānaṃ dhammānaṃ seṭṭhattā mūlakāraṇattā ca tikkhoti patthanaṃ karoti. Vuttañhi milindapañhe –

‘‘Paññā pasaṭṭhā lokasmiṃ, katā saddhammaṭṭhitiyā;

Paññāya vimatiṃ hantvā, santiṃ pappoti paṇḍito’’ti.


这是巴利文的完整直译：
"巧智"即在各种事务中灵巧或善巧。因为他在善业及其他应作不应作事中不迟钝而迅速前进故为"巧智"。dakkha词根表示迅速，加a词缀。"正见慧"分词为"正直见慧"。意为具足正直见慧。某些书中读作"见正慧"。分词为"见正慧"，义同。"正"以不曲为而存在故为"正"，即正直。uju词根表示正直，加kvi词缀。或"不曲而运转"故为"正"，即不邪。ara词根表示行走，加ju词缀。ara变为u。"正见"故为"见"，即智。disa词根表示见，加ta词缀。变为raṭṭha等。词根末尾脱落及变为ī。正直正直见智为见正，依修饰词后置。"以各种方式了知、以无常等方式觉悟"故为"慧"。pa前缀加ñā词根表示觉悟，加a词缀。具正见及正慧故为"正见慧者"，即人。"精进不缺"即精进无缺或精进圆满之义。"作缺乏"故为"缺"。vi前缀加kara词根表示作，加a词缀。短音。英雄之业为精进。精进不缺乏无缺于他故为"精进不缺者"。懈怠者不能获得九出世间法，唯精进者能得。因此说愿求"精进不缺"。
"具财"即具足应受用的成就乐。"应受用"故为"财"，即成就。bhuja词根表示保护受用，加ṇa词缀。"他有财"故为"具财者"。"能分享"即具分享性或具分享。"以性分享"故为"能分享者"。或"具分享性"故为"能分享者"，或"他以性分享"故为"能分享者"。"他具分享性"故为"能分享者"。这是表示具性义。或"以法分享"故为"分享法者"。或"他具分享法"，或"他具分享中之法"故为"能分享者"。这是表示具法义。他具分享善作。"以善作分享"，或"为分享善作"，或"于分享善作"故为"能分享者"。这是表示具善作义。saṃ和vi前缀加bhaja词根表示分，加ṇa词缀。ja变为ga。或分享为分享。"我有此"故为"能分享者"。表示有义加ī。意为常施舍食等施物予他人乞求者。
"利慧"即具锐利慧或具磨砺慧。"磨砺"故为"利"，即慧。tija词根表示磨砺，加kha词缀。ja变为ka。"他有利慧"故为"利慧者"。表示有义加ṇo。意为具足利慧。因为慧为一切善法最胜及根本因，故发愿作"利慧者"。如《弥兰陀问》中说：
"智慧世间赞，为正法久住；
智者除疑惑，即得证寂静。"


Sūroti catūsu parisāsu aṭṭhasu parisāsu ca vīro ca. Sattivanto nibbhayoti attho. Sūrayate virayate sūro. Bhāvasādhanoyaṃ. Sūradhātu vikkantiyaṃ vīre vā a. Atha vā abhiruachambhianutrāsabhāvena sūrati gacchati pavattatīti sūro. Sūradhātu gatiyaṃ a. Sīho viya parisamajjhe sūravīrasampanno cāti attho. Sāsani kehi pana saddhammavidūhi sūrasaddassa nibbacanaṃ na dassitaṃ. Kevalaṃ pana sūroti visiṭṭhasūroti atthavivaraṇamattameva dassitaṃ. Dhitattoti ettha dhita attoti padacchedo. Dhitoti samādhi. Attanti cittaṃ. Ekaggacittasampanno cāti attho. Dhāti tiṭṭhati ekārammaṇehi dhito, ekārammaṇe sampayuttadhamme dhāretīti vā dhito, samādhi. Dhādhātu dhāraṇe ta. Ārammaṇaṃ arati jānātīti attaṃ, cittaṃ. Aradhātu gatiyaṃ ta. Rassa to. Dhito samādhi attaṃ cittaṃ assa meti dhitatto.

Saparahitacaroti attahitaparahitacaro, attano ca parassa ca atthaṃ paṭipannako cāti attho. Attano ca parassa ca hitaṃ atthaṃ payojanaṃ carati paṭipajjatīti saparahitacaro . Saparahitasaddūpapada caradhātu caraṇe a. Dīghajīvīti dīghāyuko ca. Dīghena jīvitindriyena sampanno vā. Dīgho jīvo jīvitaṃ assa meti dīghajīvi. Āyukappampi dīghajīvitasampanno cāti attho. Arogoti rogaviraho ca ārogyaṃ vā. Rujjati bhañjati aṅgapaccaṅgānīti rogo, byādhi. Rujadhātu bhaṅge ṇa. Atha vā rujjati hiṃsatīti rogo. Rujadhātu hiṃsāyaṃ ṇa. Natthi rogo tassa meti arogo, channavutirogānaṃ abhāvo bhaveyyanti attho. Dhaññoti sirīpuññapaññālakkhaṇasampanno ca. Dhaññasaddo hi sirīpuññapaññālakkhaṇavācakoti daṭṭhabbo. Vuttañhi vessantarajātake ‘‘dhaññaṃ maṅgala sammata’’nti ca. Temiyajātake ‘‘dhaññapuññalakkhaṇasampannaṃ puttaṃ vijāyī’’ti ca. Idaṃ pana nibbacanaṃ. Dhananaṃ sampajjanaṃ dhaññaṃ, sirīpaññāpuññalakkhaṇānaṃ sampannanti attho. Dhanadhātu sampanne. Dhātūnaṃ anekatthattā ṇyapaccayo. Ṇakārānubandhe lope kate yapaccayena saddhiṃ nakārassa ñakāraṃ katvā dhaññanti rūpasiddhi veditabbā. Atha vā dhanaṃ sirīpaññā puññalakkhaṇasampadaṃ assa me atthīti dhañño. Assathyatthe ṇyo.

Vaṇṇoti vaṇṇasampanno ca. Ettha ca vaṇṇo duvidho hoti sarīravaṇṇaguṇavaṇṇavasena. Tattha sarīra vaṇṇo nāma rūpakāyassa pāsādikarūpasampannatā. Guṇa vaṇṇo nāma sīlasamādhipaññādiguṇena ca dhutaṅgādipaṭipadāguṇena ca sampannatā. Idaṃ pana nibbacanaṃ. Vaṇṇeti vikāramāpannānaṃ hadayaṅgatabhāvaṃ pakāsetīti vaṇṇo, sarīrarūpaṃ. Vaṇṇeti attano dabbaṃ pakāsetīti vaṇṇo, guṇo. Vaṇṇadhātu pakāsane a. Idha pana tadubhayampi yujjati. Vaṇṇaṃ assa me atthīti vaṇṇo. Assathyatthe a. Yasassīti parivārasampanno kittivanto vā. Ettha ca duvidho hoti yaso parivārakittiyasavasena. Tattha yajiyati pūjiyati etena parivārenāti yaso, parivāro. Yajadhātu pūjāyaṃ a. Jassa so. Atha vā yāti gacchati pāpuṇāti sāmikassa parivāranti yaso, parivāro. Yādhātu gatiyaṃ sopaccayo. Yajiyati pūjiyati etenāti yaso, kittisaddo. Yajadhātu devapūjāsaṅgahakaraṇadānadhammesu a. Jassa so. Atha vā yāti gacchati pāpuṇāti sabbattha byāpananti yaso, kittighoso thutisaddo vā. Yādhātu gatiyaṃ sopaccayo. Yaso ca yaso ca yaso ekasesanayena. So assa me atthīti yasassī, assathyatthe sīpaccayo.


这是巴利文的完整直译：
"勇者"即在四众八众中的英勇者。意为具勇无畏。"勇敢"故为"勇"。这是表示状态。sūra词根表示勇猛或英雄，加a词缀。或以无惧无怯无畏状态"勇往"前进运转故为"勇"。sūra词根表示行走，加a词缀。意为如狮子般在众中具足勇猛。但教法学者未说明"勇"字的词源。仅说明"勇"即"特殊勇"的义释。"坚决"中分词为"坚"和"心"。"坚"为定。"心"为心。意为具一境心。"住立于一所缘"故为"坚"，或"持有一所缘相应诸法"故为"坚"，即定。dhā词根表示持有，加ta词缀。"趣向了知所缘"故为"心"，即心。ara词根表示行走，加ta词缀。ra变为to。具坚定心故为"坚决"。
"持自他利益"即行自利他利者，意为已行自他之益者。"行趣自他利益义利目的"故为"持自他利益者"。自他利益词加cara词根表示行走，加a词缀。"长寿"即具长寿。或具足长命根。"他有长寿命"故为"长寿者"。意为具足寿命长远。"无病"即离病或健康。"损坏破坏四肢支节"故为"病"，即疾病。ruja词根表示破坏，加ṇa词缀。或"伤害"故为"病"。ruja词根表示伤害，加ṇa词缀。"他无病"故为"无病者"，意为愿无九十六种病。"幸运"即具吉祥福慧相者。应知"幸运"字表示吉祥福慧相。如《毗山达罗本生》中说："幸运为吉祥所认"。《帝米耶本生》中说："生下具幸运福德相之子"。这是词源解释。"成就"故为"幸运"，意为具足吉祥慧福相。dhana词根表示成就。因词根多义故加ṇya词缀。去ṇa音后，与ya词缀一起na音变为ña音而成"幸运"，应知此为词形成立。或"他有财即吉祥慧福相成就"故为"幸运者"。表示有义加ṇya词缀。
"美"即具美者。这里美有两种，依身美和德美。其中身美即色身具可爱美形。德美即具足戒定慧等德及头陀等行德。这是词源解释。"显示变化者的心所状态"故为"美"，即身色。"显示自体"故为"美"，即德。vaṇṇa词根表示显示，加a词缀。这里两者皆适合。"他有美"故为"美者"。表示有义加a词缀。"有名"即具眷属或有声誉。这里名有两种，依眷属名和声誉名。其中"以此眷属被尊敬供养"故为"名"，即眷属。yaja词根表示供养，加a词缀。ja变为sa。或"主人的眷属去到达到"故为"名"，即眷属。yā词根表示行走，加sa词缀。"以此被尊敬供养"故为"名"，即称赞声。yaja词根表示天供养摄受作施法，加a词缀。ja变为sa。或"遍行达到一切"故为"名"，即称赞声或赞颂声。yā词根表示行走，加sa词缀。依一音规则"名和名"为"名"。"他有此"故为"有名者"，表示有义加sī词缀。


Atibalavadharoti atibalavantadhārako ca ativiya kāyabalañāṇabalavantaṃ dhāretīti atibalavadharo. Ajātasatturājādayo viya pañcahatthi dasahatthibalassa dhāraṇasamattho ca, sāriputtattherādayo viya ñāṇabalassa dhāraṇasamattho ca bhaveyyanti attho. Kittimāti kittighosavanto ca. Kittiyate kathiyate guṇanti kitti, thutighoso. Kittadhātu sadde i. Kittighoso assa me atthīti kittimā. Assathyatthe mantupaccayo. Khantupetoti khantiyā upeto samupeto samannāgato ca. Khamanaṃ sahanaṃ khanti. Khamudhātu sahane tapaccayo. Tassanti tāya upeto samupeto samannāgatoti khantupeto. Khantivādatāpaso viya khantupeto ca bhaveyyanti attho. Khantiyā hi dukkarattā sabbakusala dhammānaṃ padhānattā seṭṭhatapattā ca khantupetoti patthanaṃ karoti. Vuttañhetaṃ bhagavatā ‘‘khantī paramaṃ tapo titikkhā’’ti ca. ‘‘Khantyā bhiyyo na vijjatī’’ti ca. ‘‘Khantībalaṃ balānīka’’nti ca.

‘‘Sīlasamādhipaññānaṃ , khantippadhānakāraṇaṃ;

Sabbepi kusalā dhammā, khantyāyattāva vaḍḍhare’’ti ca.

Ayaṃ panettha saṅkhepayojanā. Sohaṃ so ahaṃ, etena puññena iminā buddhavandanapuññakammena samparāye paraloke, nipuṇamati ca saṇhasukhumapaññavā ca, sato satimā ca titto tappano yathāladdhavatthunā santuṭṭho ca, dakkho taṃtaṃkicce cheko ca, diṭṭhujjupañño ujudiṭṭhi paññāya sampanno ca avīkalavīriyo anūnavīriyo ca paripuṇṇavīriyo vā, bhogavābhuñjitabbasampattisukhena sampanno ca saṃvibhāgī saṃvibhajanasīlo ca tikkho tikkhapaññavā ca, sūroti sattivanto nibbhayo ca, dhitatto samāhita citto ca ekaggacitto vā, saparahitacaro attahita parahitapaṭipannako ca dīghajīvī dīghāyuko ca arogo rogaviraho ca dhañño sirīpuññapaññālakkhaṇasampanno ca vaṇṇo vaṇṇasampanno ca yasassī parivārasampanno ca atibalavadharo atibalavantadhārako ca kittimā kitti ghosavanto ca khantupeto khantiyā upeto samupeto samannāgato ca bhaveyyanti.

Sattavīsatimagāthāvaṇṇanā samattā.



这是巴利文的完整直译：
"具极大力量"即持具极大力者，意为持有极其具足身力智力者。如阿阇世王等能持五象十象之力，如舍利弗长老等能持智力，愿成如是。"有名"即具称赞声者。"被称说其德"故为"名"，即赞颂声。kitta词根表示声音，加i词缀。"他有称赞声"故为"有名者"。表示有义加mantu词缀。"具忍耐"即具足成就忍耐者。"忍受容忍"故为"忍"。khamu词根表示忍受，加ta词缀。"具足成就于此"故为"具忍耐者"。愿如忍辱仙人般具忍耐。因忍辱难行、为一切善法主要、达最胜，故发愿作"具忍耐者"。如世尊所说："忍辱为最高苦行"。"无胜于忍辱"。"忍力为力军"。
"戒定慧诸法，忍辱为主因；
一切诸善法，依忍得增长。"
这里是简要义理连接。我彼我，以此福德即以此礼敬佛陀福业，于后世即来世，具敏慧即具细腻智慧，具念即具念，满足即满意以如所得之物知足，巧智即在各事中灵巧，正见慧即具正直见慧，精进不缺即精进无缺或精进圆满，具财即具受用成就乐，能分享即具分享性，利慧即具利慧，勇即具勇无畏，坚决即具定心或一境心，持自他利益即行自利他利者，长寿即具长寿，无病即离病，幸运即具吉祥福慧相，美即具美，有名即具眷属，具极大力量即持具极大力者，有名即具称赞声，具忍耐即具足成就忍耐。
第二十七偈颂注释完毕。

28. Evaṃ puññenetenatyādigāthāya samparāye paṇidhiṃ katvā idāni diṭṭhadhamme patthanaṃ kattukāmo saddho dātaṅgupeto tyādigāthamāha. Tattha saddhoti kammādi saddahanalakkhaṇāya saddhāya sampanno ca. Saddahanaṃ saddhā, saddahatīti vā saddhā. Saddahanti sampayuttadhammā etāyāti saddhā. Saṃpubbadhādhātu dhāraṇe ta. Sā pana kammādīsu saddahanalakkhaṇā. Okappanalakkhaṇā vā. Pasādarasā. Udakappasādakamaṇi viya. Pakkhandanarasā vā. Oghuttaraṇo viya . Akālussiyapaccupaṭṭhānā adhimuttipaccupaṭṭhānā vā, saddheyyavatthupadaṭṭhānā sotāpattiyaṅgapadaṭṭhānā vā. Sā hatthavittabījāni viya daṭṭhabbā. Bhagavatā hi sā saddhā ‘‘saddhāhattho mahānāgo’’ti ca. ‘‘Saddhīdha vittaṃ purisassa seṭṭha’’nti ca. ‘‘Saddhābījaṃ tapo vuṭṭhī’’ti ca ‘‘saddhāya tarati ogha’’nti ca ‘‘saddhā bandhati pātheyyaṃ, saddhā dutiyā purisassa hotī’’ti ca, ‘‘saddhesiko bhikkhave ariyasāvako’’ti ca, ‘‘saddhādhana’’nti ca.

‘‘Yesaṃ atthi saddhā buddhe, dhamme ca saṅgharatane;

Te maṃ ativirocanti, āyunā yasasā siriyā’’ti.

Ca. ‘‘Saddhaṃ upanissāya dānaṃ deti, sīlaṃ samādiyati, uposathakammaṃ karoti, jhānaṃ uppādeti, vipassanaṃ uppādeti, maggaṃ uppādeti, abhiññaṃ uppādeti, samāpattiṃ uppādetī’’ti ca. ‘‘Dullabhā saddhāsampattī’’ti ca vuttā. Tasmā saddho ca bhaveyyanti patthanaṃ karoti.

Sā ca pana catubbidhā hoti āgamasaddhā, adhigamasaddhā, okappanasaddhā, pasādasaddhā cāti. Tattha sabbaññubodhisattānaṃ abhinīhārato āgatattā āgamasaddhā nāma. Ariyasāvakānaṃ saccapaṭivedhena adhigatattā adhigamasaddhā nāma. Buddho dhammo saṅghoti vutte acalabhāvena okappanaṃ okappanasaddhā nāma. Buddhādīsu pasāduppattimattā pasādasaddhā nāma. Idha pana paṇidhānaṭṭhānattā sabbasaddhā adhippetā. Saddhā assa me atthīti saddho. Assathyatthe ṇa.

Dātaṅgupetoti dātassa aṅgāya kāraṇabhūtāya dhanasampattiyā upeto samupeto samannāgato ca. Dātabbavatthu ca, tappaṭiggāhakapuggalo ca, saddhā cāti tīhi aṅgehi upeto samupeto samannāgato ca vā. Diyate dātaṃ. Bhāvasādhanoyaṃ. Dādhātu dāne a. Aṅgīyati ñāyati etenāti aṅgo, dhanasampatti. Dātassa aṅgo dātaṅgo, tena upeto samupeto samannāgatoti dātaṅgupeto, atha vā diyatīti dātaṃ, dānavatthu. Dātassa aṅgo dātaṅgo, tena upeto samupeto samannāgatoti dātaṅgupeto, dātabbavatthu ca, tappaṭiggāhaka puggalo ca, saddhā cāti tīhi aṅgehi sampajjāmīti patthanaṃ karotīti vuttaṃ hoti. Vuttañhi itivuttaṭṭhakathāyaṃ ‘‘saddhā deyyadhammo paṭiggāhako cāti imesaṃ tiṇṇaṃ samukhībhūtakāleyeva hi dānaṃ sambhavatī’’ti.

Paramasiridharoti uttamasirīdhārako ca. Uttamasiriṃ dhāraṇasamattho ca vā. Ettha ca sirīti paññāpuññasarīrasobhaggasampattīnametaṃ adhivacanaṃ. Katapuññehi seviyatīti sirī, katapuññe puggale sevati nissayatīti vā sirī, paññāpuññasarīrasobhaggasampatti labbhati. Sidhātu sevāyaṃ iro ī ca. Paramā uttamā sirī paramasirī, taṃ dhāretīti paramasirīdharo, paramasiriyā dhāraṇasamatthoti attho.


这是巴利文的完整直译：
第28.。如此以"愿以此福德"等偈颂于后世发愿后，现在想要于现法中发愿，故说"具信具布施"等偈颂。其中"具信"即具足以信受业等为相的信。"信受"故为"信"，或"以此相应诸法信受"故为"信"。saṃ前缀加dhā词根表示持有，加ta词缀。此信以信受业等为相，或以确信为相。以净为味，如净水宝珠。或以跃入为味，如渡瀑流者。以无浊为现起，或以胜解为现起，以可信事为足处，或以入流支为足处。应视如手、财、种子。因为世尊说此信为："信手大象"，"信为人最胜财"，"信种苦行雨"，"以信度瀑流"，"信系粮食，信为人第二"，"圣弟子以信为前导"，"信财"，
"彼有信佛法，及信僧宝者；
胜我更照耀，寿命名声福。"
及"依信布施，受持戒，作布萨，生禅，生观，生道，生神通，生定"，及说"信具足难得"。因此发愿作"具信者"。
此信有四种：即传信、证信、确信、净信。其中诸正等觉菩萨从发愿而来故名传信。诸圣弟子由通达谛而证得故名证信。说"佛法僧"时不动摇确信故名确信。仅于佛等生起净信故名净信。这里因为是发愿处故意指一切信。"他有信"故为"具信者"。表示有义加ṇa词缀。
"具布施"即具足成就作为施者因缘的财富成就。或具足成就应施物、受施者、信三支。"被施"故为"施"。这是表示状态。dā词根表示施，加a词缀。"以此被知"故为"支"，即财富。施者之支为施支，具足成就此故为"具布施者"。或"被施"故为"施"，即施物。施者之支为施支，具足成就此故为"具布施者"。意为发愿以应施物、受施者、信三支具足。如《如是语注》中说："唯在信、应施物、受施者三者现前时方有布施"。
"持最胜吉祥"即持最上吉祥者。或能持最上吉祥者。这里"吉祥"是慧福身美成就的同义词。"被有福者亲近"故为"吉祥"，或"亲近依止有福者"故为"吉祥"，获得慧福身美成就。si词根表示亲近，加iro和ī词缀。最上最胜吉祥为最胜吉祥，持此故为"持最胜吉祥者"，意为能持最胜吉祥者。


Diṭṭhadhammeti paccakkhabhūte attabhāve. Ettha ca diṭṭhadhammo vuccati paccakkhabhūto attabhāvo. So hi passitabboti diṭṭho, attabhāvo. Diṭṭho passitabbo dhammo sabhāvo assāti diṭṭhadhammoti vuccati. Tasmiṃ diṭṭhadhamme. Virattoti kāmaguṇesu vigataratto ca, rajjanaṃ ratto. Ranjadhātu rāge. Vigato ratto assa meti viratto. Lajjīti pāpahirivanto ca, pāpajigucchanalakkhaṇāya lajjāya sampanno ca vā. Atha vā lajjīti hirottappasampanno ca. Lajjīsaddena hi lakkhaṇāhāranayena ottappampi gahetabbaṃ. Kasmā, kusala lakkhaṇasabhāvena samānattā. Vuttañhetaṃ nettipāḷiyaṃ –

‘‘Vuttamhi ekadhamme, ye dhammā ekalakkhaṇā keci;

Vuttā bhavanti sabbo, sohāro lakkhaṇo nāmā’’ti.

Lajjatīti lajjā, hiri. Lajjadhātu hiriyaṃ. Lajjā assa me atthīti lajjā, kāyaduccaritādito hirottappasamannāgato cāti attho. Kalyāṇamittoti sundaramitta sampanno ca. Kalyāṇasaddo hi sundaravācako anipphanna pāṭipadiko. Atha vā kalyaṃ hitaṃ aṇayati pāpayatīti kalyāṇo, sumitto. Kalyasaddūpapadaaṇadhātu gatiyaṃ ṇa. Mijjati sinehatīti mitto, mijjiyati sinehiyatīti vā mitto, midadhātu sinehe ta. Kalyāṇo mitto assa meti kalyāṇamitto. Hitadharasumittasampanno ca bhaveyyanti attho. Idha pana saddhāsīlasutacāgavīriyasati samādhipaññāguṇehi samannāgato kalyāṇamitto adhippeto. Taṃ pana sandhāya bhagavatā siṅgālasutte –

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

Atthakkhāyī ca yo mitto, yo ca mittānukampako;

Etepi mitte cattāro, iti viññāya paṇḍito; Sakkaccaṃ

Payirupāseyya, mātā puttaṃva orasa’’nti vutto.

Visuddhimagge ca –

‘‘Piyo garu bhāvanīyo, vattā ca vacanakkhamo. Gambhīrañca kathaṃ kattā, no cāṭṭhāne niyojaye’’ti vutto. Iti evarūpassa ca kalyāṇamittassa dullabhattā kalyāṇamittena sampajjāmīti patthanaṃ karotīti vuttaṃ hoti.

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


这是巴利文的完整直译：
"现法中"即于现见的自体中。这里"现法"称为现见的自体。因为应被见故为"见"，即自体。"应被见的法、自性属于此"故称为"现法"。于彼现法中。"离欲"即于诸欲境离贪者。"染着"为"贪"。ranja词根表示贪。"他离贪"故为"离欲者"。"具惭"即具恶惭者，或具足以厌恶罪恶为相的惭。或"具惭"即具惭愧者。因以惭字依取相理趣亦应摄取愧。为何？因与善相自性相同。如《导论》中说：
"说一法时，凡诸法具一相；
皆已说讫，此名取相理趣。"
"惭耻"故为"惭"，即惭。lajja词根表示惭，有惭属于他故为"惭者"，意为具足对身恶行等的惭愧。"善友"即具美好友。因为"善"字表示美好，为非独立词根。或"引导至善利"故为"善"，即善友。善字加aṇa词根表示行走，加ṇa词缀。"爱着"故为"友"，或"被爱着"故为"友"，mida词根表示爱，加ta词缀。"他有善友"故为"善友者"。意为愿具足持益善友。这里意指具足信戒闻舍精进念定慧功德的善友。关于此世尊在《辛伽罗经》中说：
"有益者为友，苦乐同伴友，
说义利者友，慈愍友者友；
智者知此四，皆是善知识，
应恭敬亲近，如母亲子者。"
《清净道论》中说：
"可爱可敬可修习，善言能忍所言者，
能说甚深之谈话，不导非处之事者。"
意为因如是善友难得，故发愿"愿成就善友"。
"乐善"即乐于布施等福善法。"恶者以此遮蔽关闭恶趣之门"故为"善"，即布施等福法。ku前缀加sala词根表示遮蔽，加a词缀。"于彼等极乐"故为"乐善者"，此为过去分词复合词。应说"善乐"而为护韵故如是颠倒语序而说。或"极乐"为"乐"，"他于善中乐"故为"乐善者"，意为具足常作善福之乐心者。


Pañcasīlādirakkhoti pañcasīlādīnaṃ rakkhituṃ samattho ca. Ettha ca ādisaddena gihīnaṃ aṭṭhaṅguposathasīlaṃ, sāmaṇerānaṃ dasaṅgasīlañca, bhikkhūnaṃ catupārisuddhisīlañca saṅgaṇhāti. Pañcasīlaṃ ādi yesaṃ teti pañcasīlādi, taṃ rakkhati rakkhituṃ samatthetīti pañcasīlādirakkho. Gahaṭṭhānaṃ niccasīlavasena pañcasīlaṃ sati ussāhasamatthe uposathaṅgavasena aṭṭhaṅgasīlaṃ dasaṅgasīlañca akhaṇḍaṃ acchiddaṃ asabalaṃ akammāsaṃ katvā rakkhituṃ sāmaṇerasīlavasena dasasīlañca, bhikkhusīlavasena catupārisuddhisīlañca rakkhituṃ samattho cāti attho. Bhagavatā hi ‘‘sīlavipattihetu vā bhikkhave sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī’’ti ca. ‘‘Sīlasampadāhetu vā bhikkhave sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī’’ti ca. ‘‘Sīlasampanno mahantaṃ bhogakkhandhaṃ adhigacchati kalyāṇo kittisaddo abbhuggacchati. Catuparisaṃ visārado upasaṅkamati amaṅkubhūto. Asammūḷho kālaṃ karoti, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī’’ti ca vuttattā ca. Aṭṭhakathāyañca ‘‘sīlālaṅkārasadiso alaṅkāro natthi, sīlasadisaṃ pupphaṃ natthi, sīlagandhasadiso gandho natthī’’ti ca. ‘‘Sīla sampattiñhi nissāya tisso vijjā pāpuṇātī’’ti ca. ‘‘Ādimhi sīlaṃ visodheyyā’’ti ca. ‘‘Sattā sīlena visujjhantī’’ti ca. ‘‘Sīlaṃ sāsanassa ādī’’ti ca. ‘‘Sattasu visuddhīsu sīlavisuddhi sarīraṃ nāmā’’ti ca. ‘‘Sīlaṃ nāmetaṃ avassayo patiṭṭhā ārammaṇaṃ tāṇaṃ leṇaṃ gati parāyana’’nti ca vuttattā pañcasīlādirakkhoti patthanaṃ karotīti vuttaṃ hoti.

Appicchoti aniccho ca, rūpādikāmaguṇesu anicchantoti attho. Abhāvatthohettha appasaddo. Appaḍaṃsamakasavā tātapātiādīsu viya icchanaṃ icchā, rūpādikāmaguṇaṃ icchatīti vā icchā, kāmataṇhā. Isudhātu icchākantīsu a. Dhātvantassaccho. Natthi icchā yassa meti appiccho, rūpādīsu kāmesu anicchanto cāti attho. Appiccho pana catubbidho hoti paccayaappiccho, pariyattiappiccho, dhutaṅgaappiccho, paṭivedhaappiccho cāti. Tattha catūsu paccayesu appiccho paccayaappiccho. Yo pana paccaye bahuṃ dente appaṃ gaṇhati, appaṃ dente appataraṃ vā gaṇhati na vā gaṇhati. Na anavasesagāhī hoti. Ayaṃ paccayaappiccho nāma. Yo pana tepiṭakopi samāno na bahussutabhāvaṃ jānāpetukāmo hoti, ayaṃ pariyattiappiccho nāma. Dhutaṅgasamādānassa pana dhutaṅgapariharaṇabhāvaṃ aññesaṃ jānituṃ na deti, ayaṃ dhutaṅgaappiccho nāma. Yo pana sotāpannādīsu aññataro hutvā sotāpannādibhāvaṃ jānāpetuṃ na icchati, ayaṃ adhigamaappiccho nāma. Imehi appicchaguṇehi sampanno ca ahaṃ bhaveyyanti vuttaṃ hoti.

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

Kuddho atthaṃ na jānāti, kuddho dhammaṃ na passati;

Andhatamaṃ tadā hoti, yaṃ kodho sahate naranti.

Vuttadesanaṃ manasikaritvā appakodhoti patthanaṃ karotīti vuttaṃ hoti.


这是巴利文的完整直译：
"护持五戒等"即能护持五戒等者。这里"等"字包括在家人的八支布萨戒、沙弥的十戒、比丘的四遍净戒。"五戒为首"故为"五戒等"，"护持能护持此"故为"护持五戒等者"。意为能以在家人常戒方式护持五戒，若有精进能力则以布萨支方式护持八戒十戒使之无缺无破无斑无杂，以沙弥戒方式能护持十戒，以比丘戒方式能护持四遍净戒。因为世尊说："诸比丘，因戒失坏故，诸众生身坏命终后生于恶趣、苦趣、堕处、地狱。"及"诸比丘，因戒具足故，诸众生身坏命终后生于善趣天界。"及"具戒者获得大财聚，善名声广扬，无畏近四众，命终不迷乱，身坏命终后生于善趣天界。"因注释书中说："无装饰如戒装饰，无花如戒花，无香如戒香。"及"依戒具足而得三明。"及"初应净戒。"及"众生以戒清净。"及"戒为教法之始。"及"于七清净中戒清净如身。"及"此戒名为依怙、立足、所缘、救护、庇护、归趣、究竟。"故说发愿作"护持五戒等者"。
"少欲"即无欲者，意为于色等欲境不欲求。这里"少"字表示无。如"少蚊虻风日"等。"欲求"故为"欲"，或"欲求色等欲境"故为"欲"，即欲爱。isu词根表示欲求喜好，加a词缀。词根末变为ccha。"他无欲"故为"少欲者"，意为于色等欲不欲求者。少欲有四种：即资具少欲、学问少欲、头陀少欲、证悟少欲。其中于四资具少欲为资具少欲。若他多施资具而受少，少施而受更少或不受，不取尽者，此名资具少欲。若通三藏而不欲令人知多闻，此名学问少欲。受持头陀行而不令他知头陀行持守，此名头陀少欲。若为预流等而不欲令人知预流等身份，此名证得少欲。意为愿我具足此等少欲功德。
"寡嗔"即离具嗔恚相的瞋者。因为他"嗔恚"故称为"嗔"。这是瞋的别名。"他无嗔"故为"寡嗔者"。
"嗔者不知义，嗔者不见法；
彼时成盲暗，嗔覆盖人时。"
忆念此说法故发愿作"寡嗔者"。


Ativujuhadayoti atieva ujucittasamannāgato ca. Arati gacchati pavattati akuṭilabhāvenāti uju, ajjavaṃ. Aradhātu gatiyaṃ ju. Arissa u. Ārammaṇaṃ haratīti hadayaṃ, cittaṃ. Haradhātu haraṇe aya. Rassa do. Atha vā ārammaṇaṃ harantaṃ ayati gacchati pavattatīti hadayaṃ, cittaṃ. Harasaddūpapada ayadhātu gatiyaṃ a. Uju ca taṃ hadayañcāti ujuhadayaṃ. Atieva uju hadayaṃ assa meti ativujuhadayo. Gomuttavaṅko ca candalekhāvaṅko ca naṅgalakoṭi vaṅko cāti tīhi vaṅkehi vigato hutvā ativiya ujucittasamannāgato ca bhaveyyanti attho. Tattha ca yo pāpaṃ katvāva na karomīti bhāsati. So gantvā paccosakkanatāya gomuttavaṅko nāma. Yo pāpaṃ karontova bhāyāmahaṃ pāpassāti bhāsati. So yebhuyyena kuṭilatāya candalekhā vaṅko nāma. Yo pāpaṃ karontova ko pāpassa na bhāyeyyāti bhāsati, so nātikuṭilatāya naṅgalakoṭivaṅko nāma hoti. Yassa vā tīṇi kammadvārāni asuddhāni. So gomuttavaṅko nāma hoti. Yassa yāni kānici dve. So candalekhā vaṅko nāma. Yassa yaṃkiñci ekaṃ. So naṅgalakoṭivaṅko nāmāti veditabbo.

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

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

Pāsaṃsoti sīlādiguṇehi buddhādisappurisānaṃ pasaṃsāraho ca, pasaṃsiyate thaviyate pasaṃso. Bhāva sādhanoyaṃ. Papubbasaṃsadhātu thutiyaṃ, taṃ arahatīti pāsaṃso. Arahatitaddhite ṇa. Buddhādisappurisehi pasaṃsi tabbehi dānasīlādiguṇehi sampanno ca bhaveyyanti vuttaṃ hoti.

Pemavācoti atthabyañjanamadhuratāya buddhādisappurisehi pemitabbavācāya sampanno ca. Piyateti pemā, vācā. Pīdhātu tappanakantīsu imo. Vacitabbāti vācā. Vacadhātu viyattiyaṃ vācāyaṃ ṇa. Pemā vācā assa meti pema vāco. Buddhādisappurisehi pemiyā caturaṅgasamannāgata vācāya sampanno cāti attho. Sappurisānaṃ pana vācā caturaṅgasamannāgatā hoti. Subhāsitavācā ca dhammavācā piyavācā saccavācāti. Tathāhetaṃ vuttaṃ sagāthāvagga saṃyutte –

Subhāsitaṃ uttamamāhu santo,

Dhammaṃ bhaṇe nādhammaṃ taṃ dutiyaṃ;

Piyaṃ bhaṇe nāppiyaṃ taṃ tatiyaṃ,

Saccaṃ bhaṇe nālikaṃ taṃ catutthanti.

Ayaṃ panettha yojanā. Santo sappurisā uttamaṃ subhāsitaṃ suṭṭhu bhāsitaṃ vācaṃ āhu, dhammaṃ bhaṇe bhaṇeyya adhammaṃ na bhaṇe na bhaṇeyya, dutiyaṃ taṃ vācaṃ āhu, piyaṃ bhaṇe bhaṇeyya, appiyaṃ na bhaṇe na bhaṇeyya, tatiyaṃ taṃ vācaṃ āhu, saccaṃ bhaṇe bhaṇeyya alikaṃ na bhaṇe na bhaṇeyya, catutthaṃ taṃ vācaṃ āhūti.


这是巴利文的完整直译：
"极正直心"即具足极其正直心者。"以不曲行进运转"故为"正"，即正直。ara词根表示行走，加ju词缀。ara变为u。"取所缘"故为"心"，即心。hara词根表示取，加aya词缀。ra变为da。或"取所缘而行进运转"故为"心"，即心。hara字加aya词根表示行走，加a词缀。"正且心"故为"正心"。"他有极其正心"故为"极正直心者"。意为愿离牛尿曲、月弧曲、犁端曲三种曲而具足极其正直心。其中作恶而说"我不作"者，由退缩故名牛尿曲。作恶而说"我怕恶"者，由多曲故名月弧曲。作恶而说"谁不怕恶"者，由稍曲故名犁端曲。或三业门不净者为牛尿曲，任二不净者为月弧曲，任一不净者为犁端曲，应知。
"具神通"即具足神通者。"神通"字义如前已说。"他有神通"故为"具神通者"。表示有义加mantu词缀。意为愿于人时具足人神通、天时具足天神通、沙门时具足沙门神通。
"无量"即具足不可量度的戒等功德者。"可量度"故为"可量"。pa前缀加mā词根表示量度，加ṇya词缀。"不可量"故为"无量"，"他有不可量的戒等功德"故为"无量者"。表示有义加ṇa词缀。意为发愿具足不可量的戒等功德和财富成就。
"应赞"即以戒等功德堪受佛等善士赞叹者。"被赞被称赞"故为"赞"。这是表示状态。pa前缀加saṃsa词根表示称赞，"堪受此"故为"应赞者"。表示应受加ṇa词缀。意为愿具足佛等善士应赞叹的施戒等功德。
"爱语"即以义文甜美具足佛等善士应爱语者。"被爱"故为"爱"，即语。pī词根表示满足喜爱，加ima词缀。"应说"故为"语"。vaca词根表示明言于语，加ṇa词缀。"他有爱语"故为"爱语者"。意为具足佛等善士所爱的四支具足语。善士的语具足四支：即善说语、法语、爱语、实语。如《相应部·有偈品》中说：
"善士说善语为上，
说法非非法是二，
说爱非不爱是三，
说实非虚伪是四。"
这里是如是连接。善士即善人说善语为最上善说语，应说法不应说非法，说此语为第二，应说爱语不应说不爱语，说此语为第三，应说实语不应说虚语，说此语为第四。


Sujanaguṇavidūti buddhādisappurisānaṃ sīlādiguṇaṃ vijānako ca. Sundaro jano sujano. Guṇati pakāseti sīlādiguṇasamaṅgitaṃ puggalanti guṇaṃ, sīlādiguṇaṃ. Guṇadhātu pakāsane a. Sujanānaṃ buddhādisappurisānaṃ guṇo sujanaguṇo, taṃ vidati jānātīti sujanaguṇavidū. Sujana guṇasaddūpapadavidadhātu ñāṇe ū. Buddhādisappurisānaṃ sīlasamādhipaññādiguṇaṃ jānituṃ samattho ca bhaveyyanti attho.

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

Ayaṃ panettha saṅkhepayojanā. So ahaṃ diṭṭhadhamme paccakkhabhūte attabhāve, saddho saddhāya samannāgato ca, dātaṅgupeto dātassa aṅgāya kāraṇabhūtāya dhana sampattiyā upeto samupeto samannāgato ca, dātabba vatthu ca, tappaṭiggāhakapuggalo ca, saddhā cāti tīhi aṅgehi upeto samupeto samannāgato ca vā, paramasiridharo uttamasirīdhārako ca, uttamasiriṃ dhāraṇasamattho ca vā, viratto kāmaguṇesu vigataratto ca, lajjī pāpahirivanto ca, pāpajigucchanalakkhaṇāya lajjāya sampanno ca vā, hirottappasamannāgato ca vā, kalyāṇamitto sundaramitta sampanno ca, abhiratakusalo dānādipuññakusaladhammesu abhiramaṇo ca, pañcasīlādirakkho pañcasīlādīni rakkhituṃ samattho ca, appiccho aniccho ca, rūpādikāmaguṇesu anicchanto ca vā, appakodho dussanalakkhaṇadosato virahito ca, ativujuhadayo atieva ujucittasamannāgato ca, iddhiyā samannāgato ca, appameyyo appameyyehi sīlādiguṇehi sampanno ca, pāsaṃso sīlādiguṇehi buddhādisappurisānaṃ pasaṃsāraho ca, pemavāco atthabyañjanamadhuratāya buddhādisappurisehi pemitabbavācāya sampanno ca, sujanaguṇavidū buddhādisappurisānaṃ sīlādiguṇaṃ vijānako ca, māmako buddhādisajjanānaṃ māmako ca, buddhādiratanattayañca saddhammañca mānanto ca vā, bhaveyyaṃ bhavāmīti.

Aṭṭhavīsatimagāthāvaṇṇanā samattā.

29.

Itthaṃ asaṅkhaye nātha, guṇe lakkhaṇadīpite;

Gāthāsu sūcakāsveka, gāthampi sarate budho.

30.

Caturāpāyamutto so, sādhakatthadvayassa ca;

Hatūpaddavajālo ca, lābhī hitasukhassa ca.

31.

Adhipo naradevānaṃ, catudīpissaropi vā;

Bhaveyya antime dehe, tamaññaṃ setachattakaṃ.

32.

Bhāvanāyānamāruyha, samamessati subbato;

Imasmiṃ attabhāvepi, arogo dīghajīviko.

33.

Pūjito sabbalokehi, bhāvanābhiratīmano;

Janappiyo manāpo ca, kā kathākhiladhāraṇe.



这是巴利文的完整直译：
"知善人功德"即了知佛等善士的戒等功德者。"善好的人"为"善人"。"显示具足戒等功德的人"故为"功德"，即戒等功德。guṇa词根表示显示，加a词缀。善人即佛等善士的功德为善人功德，"知解此"故为"知善人功德者"。善人功德字加vida词根表示知，加ū词缀。意为愿能知佛等善士的戒定慧等功德。
"敬爱者"即佛等善士的敬爱者。"敬爱"故为"敬爱者"。mama词根表示尊敬或爱，加ṇvu词缀。变为ako。意为愿尊敬佛等三宝和正法。"彼"即彼我。"愿成"即我成。
这里是简要义理连接。彼我于现法即现见的自体中，愿成具信即具足信者，具布施支即具足成就作为施者因缘的财富成就者，或具足应施物、受施者、信三支者，持最胜吉祥即持最上吉祥者，或能持最上吉祥者，离欲即于诸欲境离贪者，具惭即具恶惭者，或具足以厌恶罪恶为相的惭者，或具足惭愧者，善友即具美好友者，乐善即乐于布施等福善法者，护持五戒等即能护持五戒等者，少欲即无欲者，或于色等欲境不欲求者，寡嗔即离具嗔恚相的瞋者，极正直心即具足极其正直心者，具神通即具足神通者，无量即具足不可量度的戒等功德者，应赞即以戒等功德堪受佛等善士赞叹者，爱语即以义文甜美具足佛等善士应爱语者，知善人功德即了知佛等善士的戒等功德者，敬爱者即佛等善士的敬爱者，或尊敬佛等三宝和正法者。
第二十八偈颂注释完毕。
第29
如是无量主德，偈中所显相；
明智人忆持，乃至一偈颂。
第30
彼离四恶趣，成就二义利；
除灭诸灾难，获得利与乐。
第31
天人之君主，或四洲之王；
最后一生中，得彼白伞盖。
第32
乘修习之乘，具戒者寂静；
于此一生中，无病得长寿。
第33
一切世间敬，喜乐于修习；
人所爱乐意，何况总持力。

29. Evaṃ puññenetenatyādi gāthādvayena paṇidhiṃ katvā idāni buddhavandanassa phalānisaṃsaṃ dassento itthantyādi gāthāpañcakaṃ āha. Taṃ pana mūlācariyehi na vuttaṃ, pacchā pana hitakāmehi paṇḍitehi pakkhittaṃ gāthāpañcakanti daṭṭhabbaṃ. Tā pana gāthāyo pathyāvattagāthāti daṭṭhabbā.

Tāsu pana paṭhamagāthāyaṃ itthaṃ asaṅkhaye lakkhaṇadīpite nāthaguṇe sūcakāsu gāthāsu ekagāthampi yo budho sarateti sambandho. Itthanti iminā sugatantiādinā vuttappakārena. Asaṅkhayeti ettakā buddhaguṇāti gaṇetuṃ asamatthe. Saṅkhiyate saṅkhayā. Saṅkhiyati gaṇiyatīti vā saṅkhayā . Sakhidhātu saṅkhyāyaṃ yapaccayo. Atha vā saṅkhituṃ na sakkontīti asaṅkhayā. Ettakā buddhaguṇā ettakā buddhaguṇāti niravasesato ekabuddhopi anekavassa satasahassakoṭiyāpi gaṇetuṃ asamatthova. Pageva pana aññeti attho. Vuttampi cetaṃ apadāne –

‘‘Buddhopi buddhassa bhaṇeyya vaṇṇaṃ,

Kappampi ce aññamabhāsamāno;

Khīyetha kappo ciradīghamantare,

Vaṇṇo na khīyetha tathāgatassā’’ti ca.

‘‘Sakkā samudde udakaṃ, pametuṃ āḷhakena vā;

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

Mahāvaggasaṃyuttaṭṭhakathāyañca ‘‘appamāṇā hi buddhā tesaṃ buddhāpi anavasesato vaṇṇaṃ vattuṃ asamatthā, pageva itarā pajā’’ti ca. Lakkhaṇadīpiteti upalakkhaṇa nayena pakāsitabbe. Ettha ca padhānanayo nidassana nayo ca labbhati. Nāthaguṇeti buddhassa sīlasamādhi paññādiguṇe. Tassa pana padassa vacanattho heṭṭhā vuttoyeva. Sūcakāsvekagāthampīti sūcakāsu ekagāthampīti padacchedo. Sūcakāsūti pakāsakāsu. Gāthāsūti sugatantyādinā vuttāsu chabbīsativandanagāthāsu. Niddhāraṇe cetaṃ bhummavacanaṃ. Kavīhi gāyati kathiyatīti gāthā. Pajjaviseso. Gedhātu sadde tha. Gedhātussa gādeso. Atha vā gaṃ vuccati ñāṇaṃ. Taṃ tiṭṭhati etthāti gāthā. Gaṃsaddūpapadathādhātu gatinivattiyaṃ. Gaṃ vuccati ñāṇaṃ, tena kavīhi bandhitvā thiyati thapiyatīti vā gāthā, tāsu gāthāsu. Ekagāthampīti ekapajjampi. Ettha ca pisaddo garahattho. Tena anekagāthāya buddhaguṇasaraṇe kā kathāvāti sambhāveti. Budhoti yo paṇḍito. So hi atthānatthaṃ budhati jānātītibudhoti vuccati. Sarateti sarati. Chandānurakkhaṇatthañhi parassapadativibhattiyā attanopadatevibhattādeso.



这是巴利文的完整直译：
第29.。以"如是此福德"等两偈发愿后，现在为显示礼敬佛陀的果报功德而说"如是"等五偈。但这些并非根本阿阇黎所说，应知是后来热心的智者所加入的五偈。应知这些偈颂是正规韵律偈。
在这些偈颂中，第一偈的连接是：于此不可数、以相表明的世尊功德中，在显示的诸偈中，智者忆持一偈。"如是"即以"善逝"等所说的方式。"不可数"即不能计数"佛功德如是"。"被计数"故为"数"。或"被计算"故为"数"。sakhi词根表示计数，加ya词缀。或"不能计数"故为"不可数"。意为即使一佛也不能在无数百千俱胝年中完全计数"佛功德如是，佛功德如是"，何况其他。如《譬喻》中说：
"佛若赞佛德，历劫不他言；
劫尽长远际，如来德不尽。"
及"可以升斗量，大海中之水；
不能量一切，知者汝智慧。"
及《相应部·大品注》中说："诸佛无量，即使诸佛也不能完全说其赞叹，何况其他众生。""以相表明"即以征相方式应显示。这里可得主要方式和譬喻方式。"世尊功德"即佛陀的戒定慧等功德。此词的词义已如前说。"显示......一偈"即"于显示......一偈"的词分析。"显示"即显明。"诸偈"即以"善逝"等所说的二十六礼敬偈。这是分别的处格。"被诗人歌诵诵说"故为"偈"，即特殊韵文。ge词根表示声，加tha词缀。ge词根变为gā。或"智"称为"ga"。"此中安立"故为"偈"。ga字加thā词根表示止住。"智"称为"ga"，"被诗人结合安立"故为"偈"。"一偈"即一韵文。这里"pi"字表示贬义。由此暗示何况忆持佛德的多偈。"智者"即智慧者。因为他"了知义非义"故称为"智者"。"忆持"即忆持。为护韵故以主动语尾替代中间语尾。

30.Soti so budho bhaveyyāti sambandho. Caturāpāyamuttoti nirayatiracchānapetaasurakāyasaṅkhātehi catūhi apāyehi vimutto ca. Puññasammatā ayāyebhuyyena apagatoti apāyo. Ayato sukhato apagatoti vā apāyo. Abyayībhāvasamāsoyaṃ. Atha vā tisso sampattiyo ayanti gacchanti pavattanti etenāti ayo, puññaṃ. Ayadhātu gatiyaṃ a. Puññato ayati gacchati pavattatīti vā, puññakārīhi ayitabbo pavattetabboti vā ayo, sukhaṃ. Tato apagatoti apāyo. Caturo apāyo caturāpāyo, tehi mutto vimuttoti caturāpāyamutto. Sādhakatthadvayassa cāti sādhako atthadvayassa cāti padacchedo. Atthadvayassāti diṭṭhadhammikasamparāyikasaṅkhātassa atthadvayassa. Ettha casaddo aṭṭhānayogo. So pana sādhako tyādīsu padesu yutto. Sādhakoti nipphādako ca. So hi sādheti nipphādetīti sādhakoti vuccati.

Hatūpaddavajālo cāti hato upaddavasaṅkhātajālo ca. Hanayittha apanayitthāti hato. Hanadhātu hiṃsāyaṃ ta. Upagantvā davati hiṃsatīti upaddavo, jātibhayādi soḷasaupaddavo. Upapubbadudhātu hiṃsāyaṃ, upaddavā nāma pana soḷasavidhā honti jātibhayaṃ, jarābhayaṃ, byādhibhayaṃ, maraṇabhayaṃ, rājabhayaṃ, corabhayaṃ, aggibhayaṃ, udakabhayaṃ, ūmibhayaṃ, kumbhilabhayaṃ, āvaṭṭabhayaṃ, susukābhayaṃ, attānuvādabhayaṃ, parānuvādabhayaṃ, daṇḍabhayaṃ, duggatibhayañcāti. Jalati hiṃsati macche etenāti jālaṃ, macchajālaṃ. Jālaṃ viyāti jālo, upaddavo. Nitatthena pana jalati hiṃsati satte etenāti jālo. Upaddavo. Jaladhātu hiṃsāyaṃ ṇa. Hato upaddavasaṅkhātajālo yena soti hatūpaddavajālo. Buddhapaṇāmacetanāya pahito upaddavasaṅkhātajālo bhaveyyāti attho. Lābhī hitasukhassa cāti hitassa ca sukhassa ca lābhī ca. Labhanaṃ lābho, taṃ assa atthīti lābhī, hinoti vaḍḍhatīti hitaṃ, atthaṃ. Sukhayatīti sukhaṃ. Yassuppajjati, taṃ sukhitaṃ karotīti attho. Atha vā suṭṭhu dukkhaṃ khanatīti sukhaṃ. Supubba khanudhātu avadhāraṇe kvi. Hitañca sukhañca hitasukhaṃ, tassa lābhī bhaveyyāti attho.

31-

这是巴利文的完整直译：
第30.。"彼"即彼智者"应成"的连接。"离四恶趣"即离开称为地狱、畜生、饿鬼、阿修罗界的四恶趣者。"多分离开福德"故为"恶趣"。或"离开安乐"故为"恶趣"。这是不变复合词。或"以此三种成就行进运转"故为"趣"，即福德。aya词根表示行走，加a词缀。或"从福德行进运转"，或"应被作福者运转"故为"趣"，即乐。"离此"故为"恶趣"。"四恶趣"为"四恶趣"，"离开彼等"故为"离四恶趣者"。"成就二义利"即"成就者"和"二义利"的词分析。"二义利"即称为现法和来世的二义利。这里"和"字连接不当处。但此"成就者"等词是相应的。"成就者"即成办者。因为他"成办完成"故称为"成就者"。
"除灭诸灾难"即除去称为灾难之网者。"被杀害除去"故为"除"。hana词根表示害，加ta词缀。"靠近而害"故为"灾难"，即生怖等十六灾难。upa前缀加du词根表示害。灾难有十六种：即生怖、老怖、病怖、死怖、王怖、贼怖、火怖、水怖、波怖、鳄怖、漩涡怖、鲨怖、自责怖、他责怖、刑罚怖、恶趣怖。"以此害鱼"故为"网"，即鱼网。"如网"故为"网"，即灾难。依实义则"以此害众生"故为"网"，即灾难。jala词根表示害，加ṇa词缀。"彼除去称为灾难之网"故为"除灭灾难网者"。意为应以礼敬佛的思除去称为灾难之网。"获得利乐"即获得利和乐者。"获得"为"得"，"他有此"故为"获得者"。"增长"故为"利"，即义利。"使乐"故为"乐"，意为使生此者成为快乐。或"善破苦"故为"乐"。su前缀加khanu词根表示决定，加kvi词缀。利和乐为利乐，意为应成为获得此者。
第31.。;

32. Naradevānaṃ adhipo ca catudīpissaropi vā bhaveyyāti sambandho. Naradevānanti narā ca devā ca naradevā, tesaṃ. Kammatthe cetaṃ chaṭṭhīvacanaṃ. Adhipoti issaro ca. So hi attādhīnaṃ pāti rakkhati dhammena vā adhiabhibhavitvā pāti rakkhatīti adhipoti vuccati. Adhipubbapādhātu rakkhane a, narānaṃ adhipo issaro manussarājā ca devānaṃ adhipo issaro devarājā ca bhaveyyāti attho. Catudīpissaropi vāti ettha pisaddo sambhāvanatthe nipāto. Tena pageva ekadīpissararājabhāvo ca, pade sissararājabhāvo cāti sambhāveti. Vā saddo padapūraṇa mattoyeva. Catudīpissaroti pubbavideho, aparago yāno, jambudīpo, uttarakuru cāti catunnaṃ dīpānaṃ issaro cakkavattirājāpi bhaveyyāti attho. Tattha pubbavidehoti sineruno pure bhavaṃ pubbaṃ, vedena paññāya īhanti vāyamanti etthāti vedeho, vidasaddūpapada īhadhātu vāyāme ṇa. Soyeva videho. Imaṃ dīpamupādāya sineruno pubbadisabhāgattā pubbo ca so videho cāti pubbavideho, pubbadīpo.

Aparagoyānoti sineruno apare pacchime bhavo aparo. Gavena yanti gacchanti etthāti goyāno. Gosaddūpapada yādhātu gamane yu. Sineruno pacchima disabhāgattā aparo ca so goyāno cāti aparagoyāno, pacchimadīpo. Jambudīpoti jāyatīti jambū. Yojanasatubbedho rukkho. Janadhātu janane ū. Nassa mo. Bakārāgamo. Jalamajjhe dippatīti dīpo, dippanti jotanti ettha saddhammāti vā dīpo. Dīpadhātu dittiyaṃ a. Tassa pana dviāpoti padacchedaṃ katvā dvidhā āpo sandati etthāti dīpoti bahubbīhisamāsopi yujjati. Jambuyā lakkhito paññāto vā dīpo jambudīpo, dakkhiṇadīpo. Uttarakurūti sineruno uttare bhavā uttarā. Dhammatāsiddhassa pañcasīlassa ānubhāvena kaṃ sukhaṃ urumahantaṃ etthāti kuru. Bahubbīhisamāsoyaṃ. Kuṃ vuccati pāpaṃ. Taṃ rundhanti etthāti vā kuru. Kupubbarudhidhātu āvaraṇe kvi. Dhātvantassa lopo. Sineruno uttaradisabhāgattā uttaro ca so kuru cāti uttarakuru. Uttaradīpoti catunnaṃ dīpānaṃ issaro catudīpissaro, cakkavattirājā labbhati.


这是巴利文的完整直译：
第32.。连接为"应成为人天之主及四洲之主"。"人天"即人与天为人天，彼等的。这是作格的第六格语。"主"即统治者。因为他"保护自主"或"以法胜伏而保护"故称为"主"。adhi前缀加pā词根表示护，加a词缀。意为应成为人的主即人王和天的主即天王。"或四洲之主"中，"pi"字为强调语助词。由此暗示何况一洲之主身份和部分之主身份。"或"字仅为填词。"四洲之主"即应成为东胜身洲、西牛货洲、南赡部洲、北俱卢洲四洲的主即转轮王。其中"东胜身"即于须弥山东方为"东"，"以慧勤勉于此"故为"胜身"，vida字加īha词根表示勤，加ṇa词缀。即"胜身"。因相对此洲在须弥山东方位故"东且胜身"为"东胜身"，即东洲。
"西牛货"即生于须弥山西即后方为"西"。"以牛行走于此"故为"牛货"。go字加yā词根表示行，加yu词缀。因在须弥山西方位故"西且牛货"为"西牛货"，即西洲。"赡部洲"即"生"故为"赡部"，高一百由旬的树。jana词根表示生，加ū词缀。na变为ma。加b音。"光耀于水中"故为"洲"，或"正法于此光耀"故为"洲"。dīpa词根表示光，加a词缀。或将此分析为"dvi-āpo"，作"水两分流于此"义的依主释复合词亦可。以赡部树标识或知名的洲为"赡部洲"，即南洲。"北俱卢"即生于须弥山北方为"北"。由法性成就的五戒威力，"于此大乐"故为"俱卢"。这是持业释复合词。"恶"称为"ku"。或"于此遮止彼"故为"俱卢"。ku前缀加rudhi词根表示障，加kvi词缀。词根末消失。因在须弥山北方位故"北且俱卢"为"北俱卢"，北洲。得四洲之主即转轮王。


Evaṃ lokiyahitaṃ dassetvā idāni lokuttarahitaṃ dassento āha antime dehe…pe… subbatoti antime dehe subbato bhāvanāyānaṃ āruyha aññaṃ taṃ setachattakaṃ dhārento samaṃ essatīti sambandho. Tattha pana atthakkamena vaṇṇayissāma. Antimeti carime pacchime vā. Ante pariyosāne bhavo antimo, pacchimasarīro. Tasmiṃ. Deheti sarīre. Dihati upaciyati vaḍḍhatīti deho, sarīro. Dihadhātu upacaye ṇa. Atha vā dihati upacayati etena puññāpuññanti deho, pacchimabhavabhūte bhabbakulaputtabhūte vā sarīreti attho. Subbatoti suṭṭhu paṭipannako hutvā . Suṭṭhu vataṃ paṭipannaṃ assāti subbato. Vakārassabbo. Bhāvanāyānamāruyhāti bhāvanāyānaṃ āruyhāti padacchedo. Vipassanābhāvanāsaṅkhātayānaṃ āruhitvāti attho. Bhāvetabbā vaḍḍhetabbāti bhāvanā. Tebhūmaka saṅkhārārammaṇaṃ. Atha vā tadārammaṇaṃ bhāveti vaḍḍhetīti bhāvanā, vipassanāpaññā. Bhūdhātu sattāyaṃ vaḍḍhane vā yu. Sā ca samathavipassanā bhāvanāvasena duvidhā hoti. Tattha idha pana aññaṃ setachattakanti saddantarasanniṭṭhānena vipassanābhāvanā adhippetā. Yanti pāpuṇanti etena nibbānanti yānaṃ, aniccādivipassanāñāṇaṃ. Yādhātu gatiyaṃ yu. Bhāvanāsaṅkhātaṃ yānaṃ bhāvanāyānaṃ, bhāvanā ca sā yānañcāti vā bhāvanāyānaṃ.

Āruyhāti ārohitvā. Pakatiyānasadisaṃ anicca dukkhaanattayānaṃ āruhitvāti attho. Aniccādilakkhaṇena hi vinā maggaphalanibbānaṃ patto nāma natthi. Tasmā bhāvanāyānamāruyhāti vuttaṃ. Aññanti arahattaphalaṃ. Tañhi paṭhamamaggena ādiṭṭhamariyādaṃ anatikkamitvā catusaccadhammaṃ avabujjhatīti aññanti vuccati. Āpubbañādhātu avabodhane kvi. Āsaddo mariyādattho. Setachattakanti odātātapattaṃ. Seviyatīti setaṃ, dhavalaṃ. Sidhātu sevāyaṃ ta. Kilesatapaṃ chādetīti chattaṃ. Chadadhātu saṃvaraṇe ta. Taṃyeva chattakaṃ. Setañca taṃ chattakañcāti setachattakaṃ. Arahattaphalaātapattaṃ labbhati. Aññaṃ arahattaphalasaṅkhātaṃ setachattakaṃ dhārento hutvāti sambandho. Samanti nibbānaṃ. Tañhi sabbaṃ vaṭṭadukkhaṃ samati vūpasamati nirujjhati etthāti samanti vuccati. Essatīti pāpuṇissatīti.

Idāni diṭṭhadhammikatthaṃ dassento imasmiṃ attabhāvepītiādimāha. Tattha imasmiṃ attabhāvepi arogo ca dīghāyuko ca sabbalokehi pūjito ca bhāvanābhi ratimano ca janappiyo ca manāpo ca bhaveyyāti yojanā. Attabhāvepīti ettha pisaddo sampiṇḍanattho. Tena samparāyikatthaṃ sampiṇḍeti. Attāti bhavati etena abhidhānaṃ buddhi cāti attabhāvo. Khandhapañcakassetamadhivacanaṃ. Arogoti sabbabyādhiviraho ca. So hi natthi rogo assāti arogoti vuccati. Dīghajīvikoti dīghāyuko ca. So hi dīghā jīvi āyu assāti dīghajīvikoti vuccati.



这是巴利文的完整直译：
如是显示世间利益后，现在为显示出世间利益而说"最后身体"等至"具戒者"。连接为"最后身体中具戒者乘修习之乘持彼白伞盖将至寂静"。其中我们将依义理次第解释。"最后"即终末或后。"生于终"故为"最后"，即最后身。于彼中。"身"即身体。"积集增长"故为"身"，即身体。diha词根表示积集，加ṇa词缀。或"以此积集福非福"故为"身"，意为生于最后有或成为善根种姓者的身体。"具戒"即善好修行者。"他有善好修行"故为"具戒者"。va音变为ba。"乘修习之乘"即"乘修习之乘"的词分析。意为乘上称为观修习之乘。"应修习增长"故为"修习"，即三界有为所缘。或"增长彼所缘"故为"修习"，即观慧。bhū词根表示有或增长，加yu词缀。此依止观修习有二种。其中这里由"彼白伞盖"等词决定意为观修习。"以此到达涅槃"故为"乘"，即无常等观智。yā词根表示行，加yu词缀。称为修习的乘为修习乘，或修习且彼为乘故为修习乘。
"乘上"即乘上。意为如乘普通乘般乘上无常苦无我乘。因为无有不依无常等相而得道果涅槃者。故说"乘修习之乘"。"智"即阿罗汉果。因为不超过初道所见界限而了悟四谛法，故称为"智"。ā前缀加ñā词根表示觉知，加kvi词缀。ā音表示界限。"白伞盖"即白色遮盖。"服侍"故为"白"，即白色。si词根表示服侍，加ta词缀。"覆盖烦恼热"故为"伞"。chada词根表示遮护，加ta词缀。彼即为"小伞"。"白且彼为小伞"故为"白伞盖"。得阿罗汉果之伞。连接为"成为持称为阿罗汉果的白伞盖者"。"寂静"即涅槃。因为"于此一切轮回苦寂静、止息、灭尽"故称为"寂静"。"将至"即将到达。
现在为显示现法利益而说"于此一生中"等。其中连接为"于此一生中应成为无病者和长寿者和为一切世间所敬者和乐于修习心者和众人所爱者和可意者"。"一生中"这里"pi"字表示结合。由此结合来世利益。"以此有自我称谓和认知"故为"一生"，这是五蕴的别名。"无病"即离一切病者。因为"他无病"故称为"无病者"。"长寿"即长寿者。因为"他有长寿命"故称为"长寿者"。

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

Evaṃ chabbīsatiyā vandanagāthāsu ekagāthāmattampi buddhaguṇānussaraṇe phalānisaṃsaṃ dassetvā idāni sabbagāthāyo vacasā dhāretvā buddhavandane anekāni phalānisaṃsāni dassetuṃ kā kathākhiladhāraṇeti āha. Tattha kā kathākhiladhāraṇeti kā kathā akhiladhāraṇeti padacchedo. Sabbabuddhavandanagāthāya vacasā dhāraṇe kiṃ vattabbā yevāti attho.

Ettha ca akhilasaddo sabbavācako anipphannapāṭipadiko. Atha vā khiyanaṃ khilaṃ. Khidhātu khaye lapaccayo. Khayaṃ lāti gaṇhātīti vā khilaṃ, appakaṃ. Khayasaddūpapadalādhātu gahaṇe a. Na khilaṃ akhilaṃ, sabbagāthāyo. Dhāriyate dhāraṇaṃ, akhilāya sabbāya gāthāya dhāraṇaṃ akhiladhāraṇaṃ, tasmiṃ. Chabbīsatiyā buddhavandanagāthāsu ekaṃ gāthaṃ vacasā dhārayitvā buddhavandane yathāvuttaphalānisaṃsāni labbhanti, pageva pana sabbabuddhavandanagāthāyo vacasā dhārayitvā dine dine buddhavandaneti atthoti. Iminā pana gāthāpañcakena yathāvutta phalānisaṃsaṃ ñatvā saddahako sammādiṭṭhiko kulaputto sabbabuddhavandanagāthāyo vacasā dhārayitvā rattindivaṃ pubbaṇhakāle ca sāyanhakāle ca rattiyā paṭhamayāme ca pacchimayāme ca satataṃ samitaṃ nirantaraṃ buddhaṃ vandeyyāti uyyojanaṃ dassetīti.

Pañcakagāthāvaṇṇanā samattā.

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


这是巴利文的完整直译：
第33.。"一切世间"即一切天人。"所敬"即应受敬者。"乐于修习心"即以称为止观的修习为乐心者。"众人所爱"即应为一切人所爱者。连接为"应成为增长一切众生心者"。
如是显示于二十六礼敬偈中忆念佛功德仅一偈的果报功德后，现在为显示持诵一切偈礼敬佛的诸多果报功德而说"何况总持"。其中"何况总持"即"何况无缺持"的词分析。意为何必说持诵一切礼敬佛偈。
这里"无缺"字表示一切，是非正规词根派生词。或"灭尽"为"缺"。khi词根表示尽，加la词缀。或"取尽"故为"缺"，即少。khaya字加lā词根表示取，加a词缀。"非缺"为"无缺"，即一切偈。"被持"为"持"，"无缺即一切偈的持"为"无缺持"，于彼中。持诵二十六礼敬佛偈中一偈得如上所说果报功德，何况持诵一切礼敬佛偈日日礼敬佛，此为义。由此五偈知如上所说果报功德，有信正见善男子应持诵一切礼敬佛偈，于昼夜、上午、晚上、初夜、后夜常恒无间礼敬佛，显示此劝勉。
五偈注释完毕。
此是古阿阇黎们以词义方法和韵文装饰方法，对于已礼敬的致敬，对于细密微妙极难见深奥的佛陀，对于难通达功德显示的，对于生善士心净的，对于有义释三藏中不退转无畏智行者，对于教法清净者，由具戒长老上人所造的名为《佛功德灯》的注释。


Nigamana

Idaṃ pana puraṃ nimmitena sirīpavaravijayānantayasapaṇḍita tribhavanādityādhipatimahādhammarājādhirājāti lañchitanāmikena piṭakattayapāḷiṃ silārūḷhaṃ kārayitvā pañcama saṅgītikaraṇena timahādhammarājena ratanāpuñjanti sammate rājadhānībhūte nānākulasaṃkiṇṇe puññadhaññavantānaṃ sādhūnañca sīlasamādhipaññavantānaṃ bhikkhūnañca nivāsabhūte buddhadhammasaṅgharatanākare candimasūriyā viya buddhasāsanujjotane mantale nagare iti parikittite mahārāme dese vasantena upāsaka guṇasampannena nāmikena upāsakena ca tassupaṭṭhākāya nāmikāya upāsikāya ca samakusalacchandaṃ katvā nibbānassa sacchikaraṇatthāya kārite manorame suvaṇṇena limpitattā suvaṇṇavatī nāmike dvibhummike mahiṭṭhakavihāre aṭṭhahi disāhi āgatānaṃ sutesanabhikkhūnaṃ sāṭṭhakathaṃ piṭakattayaṃ dine dine satataṃ nirantaraṃ vācentena adhivasantena sāṭṭhakathe piṭakattaye asaṃhiravisāradañāṇacārinā mantale pure pariyattisāsanahitadhammācariyagaṇassa jeṭṭhukkaṭṭhabhūtena revatābhipaṇḍitadhajasāsanavaṃsamahādhammarājagurūti ca agga mahāpaṇḍitāti ca laddhalañchitena mūladvādasasāsana karamahāgaṇassa jeṭṭhamahānāyakabhūtena sāsanāpruñño ācariyoti vissutena sāsanasodhaka mahānāyakattheravarena porāṇehi tattha tattha pāḷiyaṃ bhagavatā vuttehi buddhaguṇappakāsakehi buddhaguṇapadehi thomitvā vanditassa atthabyañjanena chandālaṅkāranayena ca pathavīsandhārakassa udakakkhandhassa viya gambhīrassa pabbatena paṭicchādetvā ṭhapitassa vatthussa viya atiduddasassa satadhā bhinnassa vālassa aggakoṭiyā viya atisaṇha sukhumassa puthujjanañāṇena buddhassa duppaṭividhaguṇaparidīpakassa namakkārassa līnatthappakāsanā buddhaguṇappadīpikanāmikā saṃvaṇṇanā tāsu tāsu aṭṭhakathāṭīkāsu āgataṃ saṃvaṇṇanānayaṃ nissāya paññāpāṭavatthāya sāsanavuddhiyā ca katā.

Ettāvatā ca –

Sampatte cakkavasse sā, dvisahasse catūsate;

Navādhikāsitīyā ca, sakkarāje ca sampatte.

Sattatisatasahassa, vasse phussamāsasseva;

Kālapakkhasattame ca, buddhadine suniṭṭhitā; Sāmañña.

Esā ca saṅkharontena, yaṃ puññaṃ pasutaṃ mayā;

Aññampi tena puññena, patvā sambodhimuttamaṃ.

Saṃsārato bahū satte, tārayitvā taṇhakkhayaṃ;

Nibbānaṃ sacchikāreyyaṃ, maggañāṇuttarena ca.

Sadā rakkhantu rājāno, dhammeneva pajaṃ imaṃ;

Sabbe sattā sukhī hontu, jotentu jinasāsanaṃ.

Mrammaraṭṭhe manussā ca, sabbadā nirupaddavā;

Niccaṃ kalyāṇasaṅkappā, pappontu amataṃ padanti.


这是巴利文的完整直译：
结语
此由具有吉祥胜利无量荣耀智者、三界日主大法王中王等印记名号，令三藏巴利文刻石，以第五结集而成的三大法王所集聚的珍宝，成为王城，杂居诸种姓，为具福德及持戒定慧比丘所居住，如日月般光耀佛法僧三宝的满德城(缅甸曼德勒)如是称扬的大寺处所住，具足优婆塞功德者名某优婆塞及其护持者名某优婆婆夷，为证悟涅槃之义而同心造立，因涂金而名为金寺的二层大精舍中，为从八方来求学的比丘日日不断教授有义释三藏，于有义释三藏中具不退转无畏智行，在满德城为教法利益法师众之上首，获得勒瓦智者幢教统大法王师及最上大智者等印记，为根本十二教派大众之上首大导师，以教法清净大导师闻名的清净教法大长老上人，依古人于诸处圣典中世尊所说显示佛功德的佛功德语赞叹礼敬，以义文和韵文装饰方法，对于如持大地的水聚般深奥，如为山所覆藏物般极难见，如百分裂毛之端般极其细密，凡夫智难通达功德显示的致敬，《佛功德灯》名义释，依诸义释复注中所来注释方法，为增长慧巧和教法兴盛而作。
至此：
二千四百届，轮年已来临；
八十有九载，锡纪亦已至。
七百七万年，正值布萨月；
黑分第七日，佛日善圆成。
我造此集成，所生诸福德；
以此福德力，证得最上觉。
度脱诸众生，出离轮回苦；
以最上道智，证悟于涅槃。
愿诸王以法，常护此人民；
愿众生安乐，光显胜者教。
缅甸诸人民，常离诸灾患；
恒思善良事，愿证不死道。


Buddhaguṇappadīpikanāmikā

Namakkāraṭīkā samattā.

这是巴利文的完整直译：
《佛功德灯》名
礼敬复注完毕。

