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Vīsatigāthāvaṇṇanā
二十句诗的注解
§1
1. Dhammasaṃvaṇṇanāyaṃ satthari paṇāmakaraṇaṃ dhammassa svākkhātabhāvena satthari pasādajananatthaṃ, satthu ca avitathadesanabhāvappakāsanena dhamme pasādajananatthaṃ. Tadubhayappasādā hi dhammasampaṭipatti mahato ca atthassa siddhi hotīti. Atha vā ratanattayapaṇāmavacanaṃ attano ratanattayapasādassa viññāpanatthaṃ, taṃ pana viññūnaṃ cittārādhanatthaṃ, taṃ aṭṭhakathāya gāhaṇatthaṃ, taṃ sabbasampattinipphādanatthanti. Idaṃ pana ācariyena adhippetappayojanaṃ antarāyavisosanaṃ. Vakkhati hi ‘‘nipaccakārassetassa…pe… asesato’’ti. Ratanattayapaṇāmakaraṇañhi antarāyakarāpuññavighātakarapuññavisesabhāvato maṅgalabhāvato bhayādiupaddavanivāraṇato ca antarāyavisosane samatthaṃ hoti. Kathaṃ panetassāpuññavighātakarādibhāvo vijānitabboti? ‘‘Yasmiṃ mahānāma samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hotī’’tiādivacanato (a. ni. 6.10; 11.11), ‘‘pūjā ca pūjaneyyānaṃ, etaṃ maṅgalamuttama’’nti (khu. pā. 5.3; su. ni. 262) ca, ‘‘evaṃ buddhaṃ sarantānaṃ, dhammaṃ saṅghañca bhikkhavo. Bhayaṃ vā chambhitattaṃ vā, lomahaṃso na hessatī’’ti (saṃ. ni. 1.249) ca vacanatoti.
第一，法的说明文，是为赞叹师长、显示法已圆满阐述的功德，为令师生生起欢喜。同时为表示师尊不妄说法的本怀，亦令法生起信心。二者生起的信心，实为圆满修习法门并成就大利益的根本。又以皈依三宝的称谓，为己心得皈依三宝之表彰，为智者心中根深蒂固之根本，乃于注疏中得坚固，亦为诸善根之具足。此为老师所订定的主要目的与去除障碍之法门。经中说道“因该断除等等，灭绝等等，断除其来源，令其不生”等。皈依三宝之称谓，因具除障碍、破除恶业、增长殊胜善业、赞成吉祥、消除怖畏等功德力，故能除去障碍。如何知其为破除恶业等功德呢？于《增支部》第六、十一经有言：“于大名时，圣弟子慕念如来，则其心中无有贪染”；《苦行生天经》第五经、《相应部尼》二百六十二有云：“敬礼被敬者，此为最高吉祥”；《相应部•难先经序品》一二四九有言：“如是敬礼佛、法、僧者，虽有恐怖及毛发竖立，终不生畏惧”。故可决定如此。
Tattha yassa satthuno paṇāmaṃ kattukāmo, tassa guṇavisesadassanatthaṃ ‘‘karuṇā viyā’’tiādimāha. Guṇavisesavā hi paṇāmāraho hoti, paṇāmārahe ca kato paṇāmo vuttappayojanasiddhikarova hotīti. Bhagavato ca desanā vinayapiṭake karuṇāppadhānā, suttantapiṭake paññākaruṇāppadhānā. Teneva ca kāraṇena vinayapiṭakassa saṃvaṇṇanaṃ karontena karuṇāppadhānā bhagavato thomanā katā, āgamasaṃvaṇṇanañca karontena ubhayappadhānā, abhidhammadesanā pana paññāppadhānāti katvā paññāppadhānameva thomanaṃ karonto ‘‘karuṇā viya sattesū’’ti karuṇaṃ upamābhāvena gahetvā paññāya thometi.
此中，欲作师长皈依礼者，为显示师长特殊德相，称“慈悲无量”等等。特殊德相是皈依的原因，做皈依礼亦具成其目的功用。世尊在律藏中，广说慈悲心法；在经藏中，则说智慧与慈悲之法。基于此缘，作律藏注解者以慈悲心为首，有所赞叹；作经藏注解者则同时赞叹智慧与慈悲；至于阿毗达摩说法，则专称智慧赞叹。作智慧赞叹者，借用慈悲的比喻，谓“如同慈悲广布众生”以智慧赞叹世尊。
Tattha karuṇā viyāti nidassanavacanametaṃ, yassa yathā karuṇā sabbesu sattesu pavattittha, evaṃ sabbesu ñeyyadhammesu paññāpi pavattitthāti attho. Sattesūti visayanidassanametaṃ. Paññāti nidassetabbadhammanidassanaṃ. Yassāti tadadhiṭṭhānapuggalanidassanaṃ. Mahesinoti tabbisesanaṃ. Ñeyyadhammesūti paññāvisayanidassanaṃ. Sabbesūti tabbisesanaṃ. Pavattitthāti kiriyānidassanaṃ. Yathārucīti vasībhāvanidassanaṃ.
此处“慈悲无量”作比喻的话语，意指如慈悲之心遍及一切众生，智慧亦遍及一切可知法。众生为比喻对象，智慧为被比对象。所谓众生，是为所示范围。所谓智慧，则为必示之法。所谓“有”为所指人。所谓“可知法”，是智慧所及对象。所谓遍及，为所示现行。所谓如所喜，为受支配影响。
Tattha kiratīti karuṇā, paradukkhaṃ vikkhipati apanetīti attho. Rūpādīsu sattā visattāti sattā. Tassā pana paññattiyā khandhasantāne niruḷhabhāvato nicchandarāgāpi ‘‘sattā’’ti vuccanti. Pajānātīti paññā, yathāsabhāvaṃ pakārehi paṭivijjhatīti attho. Yassāti aniyamanaṃ. ‘‘Tassa pāde namassitvā’’ti etena niyamanaṃ veditabbaṃ. Mahesīti mahante sīlakkhandhādayo esi gavesīti mahesi. Ñātabbāti ñeyyā, sabhāvadhāraṇādinā atthena dhammā. Tattha ‘‘ñeyyā’’ti vacanena dhammānaṃ añeyyattaṃ paṭikkhipati. ‘‘Dhammā’’ti vacanena ñeyyānaṃ sattajīvādibhāvaṃ paṭikkhipati. Ñeyyā ca te dhammā cāti ñeyyadhammā. Sabbesūti anavasesapariyādānaṃ. Tena aññātābhāvaṃ dasseti. Pavattitthāti uppajjittha. Yathārucīti yā yā ruci yathāruci, rucīti ca icchā, kattukāmatā sā. Yā yā pavattā tappabhedā, yathā vā ruci tathā, rucianurūpaṃ pavattā ‘‘yathāruci pavattitthā’’ti vuccati. Yathā yathā vā ruci pavattā, tathā tathā pavattā paññā ‘‘yathāruci pavattitthā’’ti vuccati.
此处“作”即慈悲，义为把他人苦难从心中散去而引导行道。众生于色等处称为众生。所谓众生，乃因五蕴聚合之纤弱，故称之为“众生”。所谓智慧，是指以自然种种方法亲自了知。所谓“有”，为支配约束。“向其足下敬礼”，此当知为规制。所谓大者，是指搜索大戒法蕴等。所谓“该知”，是指应当了知的，皆是依自然法则等理而成之法。此处的“应当了知”，否定非法。所谓“法”，指应当知法的生命实相。所谓应当知法，透示法的共存互依性。所谓“法”，反映应当知的生命等状态。所谓应当知法，即应学之法。所谓遍及，是无余的表达。此透视无知之无。所谓已生，为现今已发生。所谓如所喜，谓各种乐趣、欲取欢喜。所谓各各现行，即根据喜好而作用。依各喜好而现行智慧，即称“如所喜而现行”。
Tattha bhagavati pavattāva karuṇā bhagavato paññāya nidassananti gahetabbā. Sā hi asādhāraṇā mahākaruṇā, na aññā. Yassāti ca karuṇāpaññānaṃ ubhinnampi ādhārapuggalanidassanaṃ. Na hi nirādhārā karuṇā atthīti ‘‘karuṇā’’ti vutte tadādhārabhūto puggalo nidassetabbo hoti, so ca idha añño vutto natthi, na ca āsannaṃ vajjetvā dūrassa gahaṇe payojanaṃ atthīti ‘‘yassā’’ti nidassitapuggalova karuṇāya ādhāro. Tena idaṃ vuttaṃ hoti ‘‘yassa attano karuṇā viya paññāpi pavattitthā’’ti. Kathaṃ pana karuṇā sattesu pavattittha yathā paññāpi dhammesu pavattitthāti? Niravasesato yathāruci ca. Bhagavato hi karuṇā kañci sattaṃ avajjetvā sabbesu sattesu niravasesesu pavattati, pavattamānā ca rucivasena ekasmiṃ anekesu ca aññehi asādhāraṇā pavattati. Na hi aññesaṃ ‘‘mahoghapakkhandānaṃ sattānaṃ natthañño koci oghā uddhatā aññatra mayā’’ti passantānaṃ karuṇokkamanaṃ hoti yathā bhagavatoti. Paññāpi bhagavato sabbesu dhammesu niravasesesu pavattati, pavattamānā ca ekasmiṃ anekesu ca dhammesu sabhāvakiccādijānanena anāvaraṇā asādhāraṇā pavattati yathāruci, yathā ca passantassa bhagavato karuṇā yathāruci pavattati. Taṃ sabbaṃ paṭisambhidāmagge mahākaruṇāñāṇavibhaṅgavasena jānitabbaṃ, paññāya ca yathāruci pavatti sesāsādhāraṇañāṇavibhaṅgādivasena. Paññāgahaṇena ca tīsu kālesu appaṭihatañāṇaṃ catusaccañāṇaṃ catupaṭisambhidāñāṇaṃ, karuṇāgahaṇena mahākaruṇāsamāpattiñāṇassa gahitattā taṃ vajjetvā aññāni asādhāraṇañāṇāni catuvesārajjañāṇaṃ dasabalāni cha abhiññā catucattālīsa ñāṇavatthūni sattasattati ñāṇavatthūnīti evamādayo aneke paññāppabhedā saṅgayhanti, tasmā tassā tassā paññāya pavattivasena yathāruci pavatti veditabbā. Tenāha ‘‘karuṇā viya…pe… yathārucī’’ti.
此处应当从世尊所示智慧和慈悲领悟“慈悲心”。此慈悲心极为非凡，无有他者。所谓慈悲及智慧二者，皆为其所依托之人。无所依，无慈悲之理，当说慈悲者即依托于某一特定人；彼人此处即无他，且无可比。故有云“慈悲如是，我亦如是智慧现行”。为何说慈悲遍及众生，如智慧亦遍及一切可知法？此因无余且与乐趣调适。世尊之慈悲，有择除某些众生之苦难而普及无碍之慈悲。正如世尊所言“诸大水波中无有他波惟我独起”，是谓慈悲之普照。如世尊智慧亦遍及法界无所遗秧，施展多种不障碍般智慧显现。因智慧掌握三世四方四谛断见等，瑜伽者得少执断见等四圣知。如是诸多智慧分支聚集，故世尊智慧众多，诸善法广彰。故应知慈悲与智慧智息皆有异次序，依不同情境随其如所喜而现。故有云“慈悲无量，如所喜”等。
Tattha karuṇāgahaṇena mahābodhiyā mūlaṃ dasseti. Mahādukkhasambādhappaṭipannañhi sattanikāyaṃ disvā ‘‘tassa natthañño koci saraṇaṃ, ahametaṃ mutto mocessāmī’’ti karuṇāya sañcoditamānaso abhinīhāraṃ dīpaṅkarassa bhagavato pādamūle katvā bodhisambhāre samodhānetvā anupubbena sambodhiṃ pattoti karuṇā mahābodhiyā mūlanti. Sattesūti etena mahābodhiyā payojanaṃ dasseti. Sattā hi mahābodhiṃ payojenti. Sattasantāraṇatthañhi sabbaññutā abhipatthitā. Yathāha –
在那里，以大悲摄持展示了大觉树之根。见到众生正受大苦所缠，便生慈悲之心，说道：“这些众生无别处可依，我必解脱他们”，于是怀着慈悲意愿，亲自至灯王世尊足根下安身，集聚觉业，逐渐清除障碍，由此徐渐成就完全觉悟，因此称为大悲觉根。此处“众生”意指大觉树之所依众生。众生护持大觉，意谓一切众生皆依智慧护持。如经言：“我所渡者何以单独，持戒者及信士，已证智慧者，就是我渡”。这里以“智慧摄持”示现大觉。护持者乃众生，护持众生之理，名为智慧。对于所应知法，体证应解舍弃之法，执持五蕴、六入、六界、六触、受、渴爱、取、有、生、老死之缘起，及念处等分别善恶诸法，摄受皆现。宣说方法如意，示以显现断除生死无明苦的道理。法之宣说知识曾生于觉坛，智慧知见实在于三宝护持诸众生中如宝之心。由此宣说显现出诸法之真理知识，特别示现为六宝法门。由所宣说知识，佛住于众生之中，实行利乐众生之行。由此显现了利己与利他之行，大悲觉显示了既为利己，更为利他之行。由此，隨利他修行，世尊显现为四种人中第四种人，具无上正等导者之资具及无缠缚之敬礼，并显现自身法施行有地之相。
‘‘Kiṃ me ekena tiṇṇena, purisena thāmadassinā;
【经文】“我凭一人超越，持戒者慈善眼；
Sabbaññutaṃ pāpuṇitvā, santāressaṃ sadevaka’’nti. (bu. vaṃ. 2. 56);
获智慧之满贯，即是我所渡也。”（《小部·行品·第二卷》第56经）
Paññāgahaṇena mahābodhiṃ dasseti. Sabbaññutāya hi padaṭṭhānabhūtaṃ maggañāṇaṃ, maggañāṇapadaṭṭhānañca sabbaññutaññāṇaṃ ‘‘mahābodhī’’ti vuccatīti. Ñeyyadhammesu sabbesūti etena santāretabbānaṃ sattānaṃ abhiññeyyapariññeyyapahātabbabhāvetabbasacchikātabbe khandhāyatanadhātusaccindriyapaṭiccasamuppādasatipaṭṭhānādibhede kusalādibhede ca sabbadhamme dasseti. Pavattittha yathārucīti etena paṭivedhapaccavekkhaṇapubbaṅgamadesanāñāṇappavattidīpanena payojanasampattiṃ dasseti. Sabbadhammānañhi paṭivedhañāṇaṃ bodhipallaṅke ahosi. Maggañāṇameva hi tanti. Paccavekkhaṇañāṇañca visesena ratanagharasattāhe ahosi. Evaṃ paṭividdhapaccavekkhitānaṃ dhammānaṃ dhammacakkappavattanādīsu desanāñāṇaṃ ahosi, visesena ca paṇḍukambalasilāyaṃ sattappakaraṇadesanāyanti. Desanāñāṇena ca desento bhagavā sattesu hitapaṭipattiṃ paṭipajjatīti. Etena sabbena attahitapaṭipattiṃ parahitapaṭipattiñca dasseti. Mahābodhidassanena hi attahitapaṭipatti, itarehipi parahitapaṭipatti dassitāti. Tena attahitapaṭipannādīsu catūsu puggalesu bhagavato catutthapuggalabhāvaṃ dasseti, tena ca anuttaradakkhiṇeyyabhāvaṃ niratisayapaṇāmārahabhāvañca attano ca kiriyāya khettaṅgatabhāvaṃ dasseti.
以智慧摄持显现大觉。以悉达真实、法之道知、以及法路之具足智慧为大觉。所谓于应知法诸法，皆应断、应解、应舍、应修、应证之理，亦即五蕴、六处、六界、六触、受、渴爱、取、有、生、老死之缘起，及念处等分别善恶诸法通达。依其宣说，乃出其施教智慧及前行观照显现之缘，以达智慧之成就。诸法之知觉圆满，曾现于觉坛之上。所达之道智慧为泉源。观照知识尤其于具七种法门宝藏处成就。如此分别断除法，于法轮初转、流说说法初启之处皆现其知见，尤以戒净斩断恶业如布施伞布佛塔等诸法门中最显著。透过宣说之智慧，世尊实证利乐众生之法行。由此展示利己亦利他之法行。通过大悲摄持彰显戒品之先行者，禅定诸支之表现，并由此展现慧品。戒为一切佛德之始，定居中位，慧为圆满，由此分别出一切佛德始中终之三分。
Ettha ca karuṇāgahaṇena lokiyesu mahaggatabhāvappattāsādhāraṇaguṇadīpanato sabbalokiyaguṇasampatti bhagavato dassitā hoti, paññāgahaṇenapi sabbaññutaññāṇapadaṭṭhānamaggañāṇadīpanato sabbalokuttaraguṇasampatti. Karuṇāvacanena ca upagamanaṃ nirupakkilesaṃ, paññāvacanena apagamanaṃ dasseti. Upagamanaṃ dassento ca loke sañjātasaṃvaḍḍhabhāvaṃ dasseti, apagamanaṃ dassento lokena anupalittataṃ. ‘‘Karuṇā viya sattesū’’ti ca lokasamaññānurūpaṃ bhagavato pavattiṃ dasseti, ‘‘ñeyyadhammesu sabbesu yathāruci paññā pavattitthā’’ti etena samaññāya anatidhāvanaṃ. Sabbadhammasabhāvānavabodhe hi sati samaññaṃ atidhāvitvā ‘‘satto jīvo atthī’’ti parāmasanaṃ hotīti. Sabbesañca buddhaguṇānaṃ karuṇā ādi tannidānabhāvato, paññā pariyosānaṃ tato uttarikaraṇīyābhāvato. Ādipariyosānadassanena ca sabbe buddhaguṇā dassitāva honti. Karuṇāgahaṇena ca sīlakkhandhapubbaṅgamo samādhikkhandho dassito hoti. Karuṇānidānañhi sīlaṃ tato pāṇātipātādiviratippavattito tassā ca jhānattayasampayogato. Paññāvacanena paññākkhandho. Sīlañca sabbabuddhaguṇānaṃ ādi, samādhi majjhaṃ, paññā pariyosānanti evampi ādimajjhapariyosānakalyāṇā sabbe buddhaguṇā dassitā honti.
其次，以大悲摄持昭示世间已达甚深果位者之非常品德，众生成就世间优越之成就皆由世尊彰显；以智慧摄持则显演无所不知、法路乃至于断除之广大智慧，为世间最高品德成就之义。通过仁慈之言示现亲近之净光，智慧之言示现远离污垢。示近者显示世界众生所生之增长境界，示远者则显世界所不足遍及之境。世尊之行因而如众生如亲情般慈祥，说示“众生如我”，以智慧佳法尚且不偏不倚。于一切法本性之觉知上，超越错觉，能如实洞达“众生即生命有益”之根本指归。且诸佛德由慈悲之首源而生，智慧为终极完成之力。通过对最初与最终显现轮回及解脱者之显现，令一切佛德皆得彰显。由大悲摄持彰显戒法为先导，继以禅定。由慈悲而生戒性，再以断杀生等为戒清净表，随禅定而聚合。以智慧之语显现慧法，戒为诸佛之始，禅定居中，慧为终。如此始、中、终三段之完全佛德悉皆彰显。
§2
2. Evaṃ saṅkhepena sabbabuddhaguṇehi bhagavantaṃ thometvā yassā saṃvaṇṇanaṃ kattukāmo, tāya abhidhammadesanāya aññehi asādhāraṇāya thometuṃ ‘‘dayāya tāyā’’tiādimāha. Tassā pana desanāya nidānañca samuṭṭhānañca dassetuṃ ‘‘dayāya tāyā’’tiādi vuttaṃ. Nidānañca duvidhaṃ abbhantaraṃ bāhirañcāti. Abbhantaraṃ karuṇā, bāhiraṃ desakālādi. Samuṭṭhānaṃ desanāpaññā. Tattha abbhantaranidānaṃ dassento ‘‘dayāya tāya sattesu, samussāhitamānaso’’ti āha. Tattha dayāti karuṇā adhippetā. Tāya hi samussāhito abhidhammakathāmaggaṃ sampavattayīti. Tāyāti ayaṃ ta-saddo pubbe vuttassa paṭiniddeso hoti.
二、综述诸佛德而礼敬世尊者，欲为其法义宣说中，谓他人无以比拟之法，乃以“由悲故，如是”等言。然于其教法中，亦示其道之起缘，称谓“由此悲者”等。其缘起分为内外二：内者为慈悲，外者自觉教法。缘起则为说法智慧。内缘起时，世尊谓：“于众生中以慈悲，心不散乱”，此中悲即为内依。由此不散乱而行法义。外缘起则为说法之时与初发教法。缘起意指教法之展转。于此内外缘起，世尊之慈悲为上。由此整体之觉悟，如理知诸法本性则不过分依赖外界，心则归于“众生即生命有益”。由此对诸佛德之慈悲为首因，而智慧为终极权能。此首终显现则令诸佛德通达。以大悲摄持为先，示戒为首，继以禅定，以智慧为终。
Purimagāthāya ca padhānabhāvena paññā niddiṭṭhā, tabbisesanabhāvena karuṇā. Sā hi tassā nidassanabhūtā appadhānā taṃ visesetvā vinivattā, tasmā ‘‘tāyā’’ti paṭiniddesaṃ nārahati. Yā ca padhānabhūtā paññā, sā desanāya samuṭṭhānaṃ, na samussāhinīti tassā ca paṭiniddeso na yuttoti? Paññāya tāva paṭiniddeso na yuttoti suvuttametaṃ, karuṇāya pana paṭiniddeso no na yutto ‘‘dayāya tāyā’’ti dvinnaṃ padānaṃ samānādhikaraṇabhāvato. Samānādhikaraṇānañhi dvinnaṃ padānaṃ rūpakkhandhādīnaṃ viya visesanavisesitabbabhāvo hoti. Rūpa-saddo hi aññakkhandhanivattanatthaṃ vuccamāno visesanaṃ hoti, khandha-saddo ca nivattetabbagahetabbasādhāraṇavacanabhāvato visesitabbo, evamidhāpi ‘‘dayāya tāyā’’ti dvinnaṃ padānaṃ ekavibhattiyuttānaṃ samānādhikaraṇabhāvato visesanavisesitabbabhāvo hoti. Tattha dayā samussāhinīti padhānā, nivattetabbagahetabbasādhāraṇavacanañcidaṃ. Tasmā ‘‘dayāyā’’ti visesitabbavacanametaṃ, tassa ca yathā visesanaṃ hoti ‘‘tāyā’’ti idaṃ vacanaṃ, tathā tassa paṭiniddesabhāvo yojetabbo. Na hi paññāpaṭiniddesabhāve dayāvisesanaṃ ta-saddo hoti, karuṇāpaṭiniddesabhāve ca hotīti. Padhānañca paññaṃ vajjetvā ‘‘dayāyā’’ti etena sambajjhamāno ‘‘tāyā’’ti ayaṃ ta-saddo appadhānāya karuṇāya paṭiniddeso bhavitumarahati. Ayamettha attho – yāya dayāya samussāhito, na sā yā kāci, sabbaññutaññāṇassa pana nidassanabhūtā mahākaruṇā, tāya samussāhitoti.
关于前节中所述‘以四念处之门展现智慧’与‘以慈悲之本作特别说明’，其义如下：以‘以四念处为本’为表现，是因为这种训诂回归至其中心内容，且停留于此不更进一步细分，故于指代时用‘她’一词。而智慧作为四念处之门，乃是一切开显教法的根本，不宜以指代法来表达，否则不合义理。以智慧为指代之法，不宜说“以智慧为她”，因这样在语法逻辑上不合理。反观以慈悲为指代，则应谓“以慈悲为她”，因这两个词虽同属指代，却属于不同类别的修辞对象。语言中同属一类的词语才有互相细分、区分的可能，诸如色、受、想、行、识五蕴等，色为特别名词而受想行识名词为泛称，二者之间存在具体与泛泛之别。如“以慈悲为她”中，‘慈悲’为泛称，非特指之法，故可用‘她’指代。智慧一面放弃四念处之门，则‘慈悲’为特别指示，用于指代“以四念处为本的慈悲”，而不宜混淆为智慧指代。由此得出，下述意旨：以“慈悲”心为先导而生起之安忍忍耐之心非彼任何其他，乃因具足智慧之明了且为广大慈悲之显现，故称为“以她为先导”。
Kathaṃ pana karuṇā ‘‘dayā’’ti ñātabbā, nanu vuttaṃ ‘‘dayāpanno’’ti etassa aṭṭhakathāyaṃ (dī. ni. aṭṭha. 1.8) ‘‘mettacittataṃ āpanno’’ti, tasmā dayā mettāti yujjeyya, na karuṇāti? Yadi evaṃ ‘‘adayāpanno’’ti etassa aṭṭhakathāyaṃ ‘‘nikkaruṇataṃ āpanno’’ti vuttanti dayā mettāti ca na yujjeyya, tasmā dayā-saddo yattha yattha pavattati, tattha tattha adhippāyavasena yojetabbo. Dayā-saddo hi anurakkhaṇatthaṃ antonītaṃ katvā pavattamāno mettāya ca karuṇāya ca pavattatīti no na yujjati. Evañhi aṭṭhakathānaṃ avirodho hotīti. Karuṇā ca desanāya nidānabhāvena vuttā, na mettā ‘‘accantameva hi taṃ samayaṃ bhagavā karuṇāvihārena vihāsī’’ti (dī. ni. aṭṭha. 1.1; ma. ni. aṭṭha. 1.1 mūlapariyāyasuttavaṇṇanā; saṃ. ni. aṭṭha. 1.1.1; a. ni. aṭṭha. 1.1.1) evamādīsu, tasmā idha karuṇāva dayāvacanena gahitāti veditabbā. Sā hi samussāhinī, na mettā, mettā pana paññāgatikapavattinī hotīti.
那么，如何理解‘慈悲’与‘悲悯’二词呢？经书有云：‘者，具悲悯心者’（参见大念处经注释文献），谓其心怀慈爱，故‘慈悲’中‘慈’含悲悯之义，非纯‘悲悯’。若所谓‘不慈悲’注释云‘缺乏慈悲’而非‘缺失悲悯’，则‘慈悲’凡所在，皆以调伏贪嗔痴为意，并非简单“慈悲”或“悲悯”的字面含义完全相同。慈悲作为教法的根据，是因为‘如来彼时常存慈悲心而示教’，故此处宜认为‘慈悲’兼含‘悲悯’，二者意味细微不同且不可等同。此外，悲悯本身是生起智慧之作用，慈悲则具包含智慧的调伏与修持之功能。
‘‘Sattesū’’ti kasmā evaṃ vuttaṃ, nanu ‘‘tāyā’’ti etena vacanena sattavisayā karuṇā gahitāti? No na gahitā, purimagāthāya pana ‘‘sattesu karuṇā yathāruci pavattitthā’’ti sappadesasattavisayā nippadesasattavisayā ca sabbā vuttā, idha pana nippadesasattavisayataṃ gahetuṃ ‘‘sattesū’’ti nippadesasattavisayabhūtā dassitā. Tena sabbasattavisayāya karuṇāya samussāhito abhidhammakathāmaggaṃ devānaṃ sampavattayi, na devavisayāya eva, tasmā sabbasattahitatthaṃ abhidhammakathāmaggaṃ devānaṃ sampavattayi, na devānaṃyeva atthāyāti ayamattho dassitova hoti. Atha vā ‘‘sattesū’’ti idaṃ na dayāya ālambananidassanaṃ, samussāhanavisayo pana etena dassito. Abhidhammakathāmaggappavattanatthañhi bhagavā karuṇāya na devesuyeva samussāhito , sabbabodhaneyyesu pana sattesu samussāhito sabbesaṃ atthāya pavattattā, tasmā sattesu samussāhitamānasoti sattesu visayabhūtesu nimittabhūtesu vā samussāhitamānaso uyyojitacittoti attho daṭṭhabbo.
“诸有众生（sattesū）”为何如此说？此短语言语涵盖众生诸域，然而‘以她’一词并非专用于众生全域的慈悲，实乃示现众生经验与现行的侧面。前节云‘众生间慈悲如意流通’，说明慈悲适用于所有众生，既非仅属天人、又不限众生个体。本句“诸有众生”乃指众生的范围类别，旨在引出慈悲作为众生普遍利益之法的涵义。故佛所讲“慈悲教理之道”，并非为诸天说教而专，但正因涵盖众生所有领域，方显其大慈大悲。由此理解，此处“诸有众生”非专指悲悯而是指示慈悲所涵盖的普遍对象。此乃因依论法要义而建立的教义体系中，其用词须同时兼顾实相与教学需要。
Evaṃ abbhantaranidānaṃ dassetvā bāhiranidānaṃ dassento ‘‘pāṭihīrāvasānamhī’’tiādimāha. Tattha yasmiṃ kāle bhagavatā abhidhammakathāmaggo pavattito, taṃ dassetuṃ ‘‘pāṭihīrāvasānamhi vasanto’’ti vuttaṃ. ‘‘Avasānamhi vasanto tidasālaye’’ti vacanato yassāvasānamhi tidasālaye vasi, taṃ kaṇḍambamūle kataṃ yamakapāṭihāriyaṃ idha ‘‘pāṭihīra’’nti vuttaṃ, na bodhimūlādīsu kataṃ pāṭihāriyaṃ, nāpi ādesanānusāsaniyoti viññāyati, pākaṭattā ca āsannattā ca tadeva gahitanti daṭṭhabbaṃ. Pāṭihāriyapadassa vacanatthaṃ (udā. aṭṭha. 1; itivu. aṭṭha. nidānavaṇṇanā) ‘‘paṭipakkhaharaṇato rāgādikilesāpanayanato pāṭihāriya’’nti vadanti, bhagavato pana paṭipakkhā rāgādayo na santi ye haritabbā. Puthujjanānampi hi vigatupakkilese aṭṭhaṅgaguṇasamannāgate citte hatapaṭipakkhe iddhividhaṃ pavattati, tasmā tattha pavattavohārena ca na sakkā idha ‘‘pāṭihāriya’’nti vattuṃ. Sace pana mahākāruṇikassa bhagavato veneyyagatā ca kilesā paṭipakkhā, tesaṃ haraṇato ‘‘pāṭihāriya’’nti vuttaṃ, evaṃ sati yuttametaṃ. Atha vā bhagavato ca sāsanassa ca paṭipakkhā titthiyā, tesaṃ haraṇato pāṭihāriyaṃ. Te hi diṭṭhiharaṇavasena diṭṭhippakāsane asamatthabhāvena ca iddhiādesanānusāsanīhi haritā apanītā hontīti. Atha vā paṭīti ayaṃ saddo ‘‘pacchā’’ti etassa atthaṃ bodheti ‘‘tasmiṃ paṭipaviṭṭhamhi, añño āgañchi brāhmaṇo’’tiādīsu (su. ni. 985; cūḷani. pārāyanavagga, vatthugāthā 4) viya, tasmā samāhite citte vigatupakkilese ca katakiccena pacchā haritabbaṃ pavattetabbanti paṭihāriyaṃ, attano vā upakkilesesu catutthajjhānamaggehi haritesu pacchā haraṇaṃ paṭihāriyaṃ, iddhiādesanānusāsaniyo ca vigatupakkilesena katakiccena ca sattahitatthaṃ puna pavattetabbā, haritesu ca attano upakkilesesu parasattānaṃ upakkilesaharaṇāni hontīti paṭihāriyāni bhavanti, paṭihāriyameva pāṭihāriyaṃ. Paṭihāriye vā iddhiādesanānusāsanisamudāye bhavaṃ ekekaṃ pāṭihāriyanti vuccati. Paṭihāriyaṃ vā catutthajjhānaṃ maggo ca paṭipakkhaharaṇato, tattha jātaṃ, tasmiṃ vā nimittabhūte, tato vā āgatanti pāṭihāriyaṃ. Pāṭihāriyameva idha ‘‘pāṭihīra’’nti vuttaṃ. Avasānamhi vasantoti etehi kālaṃ nidasseti. Pāṭihīrakaraṇāvasānena hi tidasālayavāsena ca paricchinno abhidhammakathāmaggappavattanassa kāloti . Tidasālayeti desaṃ nidasseti. So hi abhidhammakathāmaggappavattanassa deso tattha vasantena pavattitattāti.
此后论述内因之显示，出示外因，言及‘果实得偿予以终结’，众所周知佛应时演说大论法时，云‘于终期定居此处’，由此现于特定时节、特定林苑间诵授教法。由约定俗成规则，谓语强调讲法之时、场所、法门等因素。‘于终期林下常住’，即在特定林木根部，以优然和谐之神奇法门示现，非于觉果树根及诸其他场所，谓此乃明了、近便的显现法门。对‘终结’一词注释称：指反对烦恼者或伤害贪嗔者，尤其针对内心之牵引与贪著，谓此类神奇能力不在此处产生，而于心性清净处出现。此类内外因显示，是以特定神异为名，昭示佛说法的由缘与场所。故称此为‘终结’之显现，领导出此时间段内华严法门普遍流传。
§3
3. Tatthāpi desavisesadassanatthaṃ ‘‘pāricchattakamūlamhī’’tiādi vuttaṃ. Yugandhareti sītapabbatesveko dvecattālīsayojanasahassubbedho, ādicco ca tadubbedhamaggacārī, so sati sambhave yathā yugandhare sobheyya, evaṃ sobhamāno nisinnoti attho.
又进一步就地理意义提出特别标示，称‘遮罩树根居处’，其境为瑜艮陀山之一峰，距今二十八里，水清凉甘甜，为此处之意格。此山原基水淤，故称厚重、稳固，如此风光莅临，谓座落于美丽威仪之境，亦如瑜艮陀山般巍峨雄伟。由此引申佛住于清凉峰之情景，以增加经文中对地点的具体说明与象征意味。
§4-5
4-5. Idāni puggale dhammapaṭiggāhake apadisanto ‘‘cakkavāḷasahassehī’’tiādimāha. Sabbasoti samantato āgamma sabbehi disābhāgehi, sannivesavasena vā samantato sanniviṭṭhehi dasahi cakkavāḷasahassehīti adhippāyo, na sabbaso cakkavāḷasahassehi dasahi dasahīti. Evaṃ sati cattālīsacakkavāḷasahassehi adhikehi vā āgamanaṃ vuttaṃ siyā, na cetaṃ adhippetanti. Samantato sannisinnenāti vā yojetabbaṃ. Samaṃ, sammā vā nisinnena sannisinnena, aññamaññaṃ abyābādhetvā bhagavati gāravaṃ katvā sotaṃ odahitvā nisajjadose vajjitabbe vajjetvā nisinnenāti attho. Mātaraṃ pamukhaṃ katvā sannisinnena devānaṃ gaṇena parivāritoti vā, mātaraṃ pamukhaṃ katvā abhidhammakathāmaggaṃ sampavattayīti vā yojanā kātabbā.
关于个人在承用佛法时之自我角色，有著述言及“千轮环界”之说。以此比喻佛法所遍及之地，意谓法广及三千大千世界部分区域。‘千轮环界’指空间在九方所连、以特定无边数十三区域涵盖领土。此乃界定佛教区域或教法推广之隐喻。基于此数目，非是全部之千轮，而是用作度量大范围法域，其目标乃强调全境均受尊崇，然非谓范围绝无遗漏。此用语告诉佛法传教，虽遍布大量地区，但法随缘故非完全。‘处处安座’意指以尊敬、和睦之心与互敬相应，令法会顺利开展，并在各地依礼分别入座，彰显其谦逊庄严。此语又作比喻，意味着法会众人应以同理尊重态度相待，以符合圣迹之庄重之义。总言之，此乃强调法缘广泛、和合依止的规范义务。
Idāni desanāya samuṭṭhānaṃ dassento ‘‘tassā paññāya tejasā’’ti āha. Yā sā ādimhi karuṇāya upamitā sabbañeyyadhammānaṃ yathāsabhāvajānanasamatthā, tesaṃ desetabbappakārajānanasamatthā, bodhetabbapuggalānaṃ āsayādhimuttiyādivibhāvanasamatthā ca paññā, tassā ca yathāvuttabalayogatoti attho. Tena sabbaññutaññāṇameva abhidhammakathāya samuṭṭhānabhāve samatthaṃ, nāññanti imamatthaṃ dīpento abhidhammakathāya asādhāraṇabhāvaṃ dasseti. Maggoti upāyo. Khandhāyatanādīnaṃ kusalādīnañca dhammānaṃ avabodhassa, saccappaṭivedhasseva vā upāyabhāvato ‘‘abhidhammakathāmaggo’’ti vutto. Pabandho vā ‘‘maggo’’ti vuccati. So hi dīghattā maggo viyāti maggo, tasmā abhidhammakathāpabandho ‘‘abhidhammakathāmaggo’’ti vutto. Devānaṃ gaṇena parivāritoti vatvā puna devānanti vacanaṃ tesaṃ gahaṇasamatthataṃ dīpeti. Na hi asamatthānaṃ bhagavā desetīti.
现在为说明教导的起因，宣说『凭借其智慧与光明』。这一智慧，在初起便以慈悲为喻，能了知一切法之常理，适合一切众生之知见，故能作为必须为其说明之缘起，亦能作为觉悟此等人们内心贪执解脱及诸法分别的资具，故称之为智慧，并与前说的力量相契合。因此，以具足遍一切法之明了知识者，乃足以成就义理之阐明，别法无出其右，以此照明，显示此为阿毗达摩论述之特殊义理。谓之道，谓修习之法门。由蕴、处等及善法之了解，乃显现真谛与通达之法门，故称为『阿毗达摩论道』。譬喻为绳索，故以绳索称为道。道者久远流传之故称为道，故阿毗达摩论绳索称为『阿毗达摩论道』。复言天众围绕之观，显说天众之汇聚力量。世尊不宣说无力所不能摄者也。
§6
6. Evaṃ karuṇāpaññāmukhehi guṇehi bhagavato abhidhammakathāmaggappavattanena ca hitappaṭipattiyā paramapaṇāmārahataṃ dassetvā idāni adhippetaṃ paṇāmaṃ karonto āha ‘‘tassa pāde namassitvā’’ti. Bhagavato thomaneneva ca dhammassa svākkhātatā saṅghassa ca suppaṭipannatā dassitā hoti tappabhavassa anaññathābhāvato, tasmā paṇāmārahaṃ tañca ratanadvayaṃ paṇamanto ‘‘saddhammañcassa…pe… cañjali’’nti āha. Tattha yasmā buddho ‘‘sadevake loke tathāgato vandanīyo’’ti, saṅgho ca ‘‘suppaṭipanno…pe… añjalikaraṇīyo’’ti (a. ni. 6.10) vutto, tasmā ‘‘tassa pāde namassitvā, katvā saṅghassa cañjali’’nti vuttaṃ. Dhammo pana svākkhātatādiguṇayutto tathānussaraṇena pūjetabbo hoti ‘‘tameva dhammaṃ sakkatvā garuṃkatvā upanissāya vihareyya’’nti (saṃ. ni. 1.173; a. ni. 4.21) vacanato, kāyavācācittehi sabbathā pūjetabbo, tasmā ‘‘saddhammañcassa pūjetvā’’ti vuttaṃ. Sirīmatoti ettha sirīti paññāpuññānaṃ adhivacananti vadanti. Atha vā puññanibbattā sarīrasobhaggādisampatti katapuññe nissayati, katapuññehi vā nissīyatīti ‘‘sirī’’ti vuccati, sā ca atisayavatī bhagavato atthīti sirīmā, bhagavā, tassa sirīmato.
6.如是，藉佛以慈悲智慧等诸德，开示阿毗达摩论道，致其具足利益正行，示现大礼敬，今起立行礼时称曰『礼敬彼足』。藉佛世尊威严以及正法广传，及僧伽清净修行之彰显，消除疑惑无他，故礼敬并一心称彼为宝珠，遂行合掌礼敬云『敬奉正法……』。因佛言『于一切天众中，如来当受礼敬』，僧也已说『清净修行，宜行合掌礼敬』，故云『礼敬其足，复为僧伽行合掌礼敬』。至于法则，自其广为宣说，具足殊胜功德，宜忆念供养，得以恭敬，谓之『因礼敬正法』。世尊实际所示之荣光，谓之智慧与功德之荣光。或谓世尊荣光生于功德、智慧，或谓依功德智慧故得荣光，此之谓为荣光，即世尊三宝之光辉。
§7
7.Nipaccakārassāti paṇāmakiriyāya. Ānubhāvenāti balena. Sosetvāti sukkhāpetvā antaradhāpetvā atthaṃ pakāsayissāmīti sambandho. Antarāyeti atthappakāsanassa upaghātake. Asesatoti nissese sakale.
7.『尼巴查卡罗』者，谓礼敬行为也。『阿奴巴火那』意谓力量或力量的增长。『索塞多』者，意谓使之柔软或使意义显明隐藏之关系。『安塔拉耶』者，谓阻碍，障碍之意。『阿塞萨』者，谓无余、尽皆全也。
§8
8. Idāni abhidhammassa gambhīratthattā atthappakāsanassa dukkarabhāvaṃ dīpetuṃ ‘‘visuddhācārasīlenā’’tiādinā abhiyācanaṃ dasseti. Thullaccayādivisuddhiyā visuddhācāro, pārājikasaṅghādisesavisuddhiyā visuddhasīlo. Cārittavārittavisuddhiyā vā visuddhācārasīlo, tena. Sakkaccanti cittiṃ katvā. Abhiyācitoti abhimukhaṃ yācito. Tena anādariyaṃ atthappakāsane kātuṃ asakkuṇeyyaṃ dasseti.
8.现在为显示阿毗达摩义理深奥难明，故以“具正行清净戒”为请求文本。所谓『粗劣掺杂清净』，即谓正行清净；『巴拉基戒律清净』谓清净之律；『行为禁戒清净』谓行为正行持戒，皆所属正行清净者也。『萨口迦珊提』谓定心。『阿比亚火提』谓正面请求。于此指出不恭敬于义理说明，不胜任也。
§9
9. Idāni yassa atthaṃ pakāsetukāmo, taṃ dassetuṃ ‘‘yaṃ devadevo’’tiādimāha. Tattha yanti abhidhammaṃ. Devadevoti visuddhisammutiupapattidevānaṃ devo. Loke hi ye ‘‘saraṇaṃ parāyaṇa’’nti gantabbā gatibhūtā, te ‘‘devā’’ti vuccanti, bhagavā ca sabbadevānaṃ gatibhūtoti . Nayatoti saṅkhepato. Samācikkhīti sammā ācikkhi yathā thero bujjhati. Veneyyasatte vinetīti vināyako, nāyakavirahito vā, sayambhūti attho.
9.现欲说明义理者，称曰『世天王』等言。指此谓阿毗达摩。『世天』者乃指清净圣贤皆尊奉之天神。此中谓世间所应依止之所，去处，即称为“天”。又释“纳牙”者，略简之意。所谓正告，即以正理真言告知，师长所嘱之意也。『无领导者』谓无主导，无领导者，自然成就之意。
§10-12
10-12.Yañcāti yañca abhidhammaṃ bhikkhūnaṃ payirudāhāsīti sambandho. Payirudāhāsīti kathesi. Itīti iminā anukkamena. ‘‘Yo dhārito’’ti yanti upayogavasena vutto yaṃ-saddo dhāritoti paccattena sambajjhamāno paccattavasena pariṇamati, tasmā yo dhārito, yo ca saṅgīto, tassa atthaṃ pakāsayissāmīti yojanā kātabbā. Vedena paññāya īhati pavattatīti vedeho, tena muninā. Abhiṇhasoti bahuso. Abhidhammassāti etaṃ ‘‘atthaṃ pakāsayissāmī’’ti etena yojetabbaṃ. Idāni yo atthappakāsanassa nissayo, taṃ dassetuṃ ‘‘ādito’’tiādimāha. Tattha āditoti ādimhi paṭhamasaṅgītiyaṃ.
10-12.『雅吽茶』与『雅吽查』指称阿毗达摩为比库等所反复提及之法。『拍依鲁达哈』意谓说讲。『伊提』表明此种接续关系。『由达里托』或『雅吽提』谓按用法而说之词。所执之词随当时情况变化，故谓为“所执”。由此，此词与所说相应，应使其成为义理之亮显。『维得那』谓以智慧观察转变，如圣人所示。『阿毗吠哈萨』谓复数。此谓阿毗达摩曰“欲予释义”之适用。如说义理所依赖者诉曰“始者”，即谓初始名词。
§13
13. Yā aṭṭhakathā saṅgītā, kassa pana sā aṭṭhakathāti? Aññassa vuttassa abhāvā ‘‘yassa atthaṃ pakāsayissāmī’’ti vuttaṃ, adhikāravasena ‘‘tassa abhidhammassā’’ti viññāyati. Saṅgītāti atthaṃ pakāsetuṃ yuttaṭṭhāne ‘‘ayaṃ etassa attho, ayaṃ etassa attho’’ti saṅgahetvā vuttā, pacchāpi ca dutiyatatiyasaṅgītīsu anusaṅgītā.
十三、所谓注疏（音义解释），究竟为何称为注疏？因别处未曾提出『我当阐明其义』之说，而此处以权威身份表达『此即所说法义』，故名注疏。所谓注疏，乃于有利境地，以『此为此义，此为彼义』等词相连接，作条理分明的解释，继而又于第二、第三等连续注疏中，展开接续说明。
§14-16
14-16.Abhisaṅkhatāti racitā. Tatoti aṭṭhakathāto. Tantinayānuganti tantigatiṃ anugataṃ. Bhāsanti māgadhabhāsaṃ. Nikāyantaraladdhīhīti antarantarā anuppavesitāhi. Asammissanti avokiṇṇaṃ. Anākulanti sanikāyepi anāvilaṃ paricchinnaṃ. Asammisso anākulo ca yo mahāvihāravāsīnaṃ atthavinicchayo, taṃ dīpayanto atthaṃ pakāsayissāmīti . Etena tipiṭakacūḷanāgattherādīhi vutto theravādopi saṅgahito hoti. Atha vā tambapaṇṇibhāsaṃ apanetvā māgadhabhāsañca āropetvā pakāsiyamāno yo abhidhammassa attho asammisso anākuloyeva ca hoti mahāvihāravāsīnañca vinicchayabhūto, taṃ atthaṃ ‘‘eso mahāvihāravāsīnaṃ vinicchayo’’ti dīpayanto pakāsayissāmi. Tappakāsaneneva hi so tathā dīpito hotīti.
第14-16段。『已造作』者，已编撰也。『由彼』者，由注疏也。『随顺圣典之轨』者，随顺圣典传承之路也。『语言』者，马嘎达语也。『由其他部派所传入之见解』者，即间或被混入之见解也。『无混杂』者，未被掺杂也。『无错乱』者，即使在本部派内亦清晰明辨、有所界定也。大寺住众所作之无混杂、无错乱之义理抉择——阐明此义，吾将宣说之。由此，提毕达咖朱腊纳嘎长老等所传之长老之说亦摄入其中。或者：舍去铜鍱洲之语言，改以马嘎达语宣说，阿毗达摩之义理乃无混杂、无错乱，且为大寺住众抉择之所依——阐明此义为「此乃大寺住众之抉择」，吾将宣说之。正由阐明此义，彼义方得如是显示故。
§17
17.Tosayanto vicakkhaṇeti vicakkhaṇe tosayanto gahetabbaṃ gahetvānāti evaṃ yojetvā ‘‘gahetabbaṭṭhāneyeva gahitaṃ suṭṭhu kata’’nti evaṃ tosayantoti atthaṃ vadanti. Evaṃ sati gahetabbaggahaṇeneva tosanaṃ kataṃ, na aññena atthappakāsanenāti etaṃ āpajjeyya. Tosayanto atthaṃ pakāsayissāmīti evaṃ pana yojanāya sati gahetabbaggahaṇaṃ aññañca sabbaṃ atthappakāsanaṃ hotīti sabbena tena tosanaṃ kataṃ hoti, tasmā tosayanto atthaṃ pakāsayissāmīti yuttarūpā.
十七、所谓『tosayanto vicakkhaṇeti』，指理智清晰且热切渴望的状态。谓理智清晰者，必以此理智去采择；若采择得当则谓之已善做。如此一一照应，『gahetabbaṭṭhāneyeva gahitaṃ suṭṭhu kata』，即指理智明了而生的采择已获圆满。以此而论，仅凭对该采择的注意，便产生乐于采择之心，非外他人所能引起。谓此乐于采择由采择本身产生，非别的注解所能及，此即所谓『tosayanto』之义。由此，若欲阐明其义，当自内心乐于采择，全面说明方为正道故，故适当说『tosayanto atthaṃ pakāsayissāmīti』，尤为合理。
§18-20
18-20. Idāni yaṃ atthappakāsanaṃ kattukāmo, tassa mahattaṃ pariharituṃ ‘‘kammaṭṭhānānī’’tiādimāha. Atthavaṇṇananti ettha vaṇṇanā nāma vivaritvā vitthāretvā vacanaṃ. Itīti ‘‘apanetvā tato bhāsa’’nti evamādinā yathādassitappakārena. Iti sotūnaṃ ussāhuppādanassa hetuṃ dasseti. Abhidhammakathanti abhidhammaṭṭhakathaṃ. Nisāmethāti suṇātha. Idāni avassaṃ ayaṃ sotabbāyevāti daḷhaṃ ussāhento āha ‘‘dullabhā hi ayaṃ kathā’’ti.
十八至二十、今欲说明义理之时，便提出如『kammaṭṭhānānī』等词汇，以此表示其重要涵义。所谓『atthavaṇṇana』，即在此为对词义的详细解释，开示阐述言说之意。如此以来，『apanetvā tato bhāsa』，即先采摘出处语次而后讲解说明，依次如此显明。由此可见，乃致使听者热心向上的原因。所谓『abhidhammakathanti』，指为阿毗达摩注疏之义述。『nisāmethāti suṇātha』，是告诫听者当聆听。今朝若不听，此言极强烈，曰『此语难得』，劝勉此义应当聆受。
Vīsatigāthāvaṇṇanā niṭṭhitā. · 二十偈释毕。
Nidānakathāvaṇṇanā
序因缘注释
Aṭṭhasāliniṃ tāva vaṇṇentehi ācariyehi tassā sanniveso vibhāvetabbo. Tasmā idaṃ vuccati –
尚未详细说明注疏内容者，当由各位教授师长具体分辨其所包含的类别层次。故而称说此语——
‘‘Vacanattho paricchedo, sanniveso ca pāḷiyā;
『语义』者，为分述；『安排』者，为用巴利语之措置也；
Sāgarehi tathā cintā, desanāhi gambhīratā.
如广博之大海，犹如庄严深远之说法深意；
‘‘Desanāya sarīrassa, pavattiggahaṇaṃ tathā;
论说之于身，及其运行之肇始；
Therassa vācanāmagga-tappabhāvitatāpi ca.
乃长老言说之正道及真切展现之法相；
‘‘Paṭivedhā tathā buddha-vacanādīhi ādito;
并由正觉所说之深透准入，与诸理义开示；
Ābhidhammikabhāvassa, sādhanaṃ sabbadassino.
此即依止相应法义之修行法门，为诸世间皆见者之所用也。
‘‘Vinayenātha gosiṅga-suttena ca mahesinā;
『律藏』尊者与『长老』大师曾闻。
Bhāsitattassa saṃsiddhi, nidānena ca dīpitā.
其所宣说者圆满，并由缘起而发。
‘‘Pakāsetvā imaṃ sabbaṃ, paṭiññātakathā katā;
现今将此一切阐明，已作诠释解说；
Aṭṭhasāliniyā etaṃ, sannivesaṃ vibhāvaye’’ti.
以八章注疏，详演此安排体制。」
Vacanatthavijānanena viditābhidhammasāmaññatthassa abhidhammakathā vuccamānā sobheyyāti abhidhammaparijānanameva ādimhi yuttarūpanti tadatthaṃ pucchati ‘‘tattha kenaṭṭhena abhidhammo’’ti. Tattha tatthāti ‘‘abhidhammassa atthaṃ pakāsayissāmī’’ti yadidaṃ vuttaṃ, tasmiṃ. ‘‘Yassa atthaṃ pakāsayissāmī’’ti paṭiññātaṃ, so abhidhammo kenaṭṭhena abhidhammoti attho. Tatthāti vā ‘‘abhidhammakatha’’nti etasmiṃ vacane yo abhidhammo vutto, so kenaṭṭhena abhidhammoti attho. Dhammātirekadhammavisesaṭṭhenāti ettha dhammo atireko dhammātireko, suttantādhikā pāḷīti attho. Dhammo viseso dhammaviseso dhammātisayo, vicittā pāḷīti attho, dhammātirekadhammavisesā eva attho dhammātirekadhammavisesaṭṭho. Dvinnampi atthānaṃ abhidhammasaddassa atthabhāvena sāmaññato ekavacananiddeso kato. Tasmāti yasmā ‘‘abhikkamanti, abhikkantavaṇṇā’’tiādīsu viya atirekavisesaṭṭhadīpako abhisaddo, tasmā ayampi dhammo dhammātirekadhammavisesaṭṭhena ‘‘abhidhammo’’ti vuccatīti sambandho.
言义释知者，通达的用语义理，称为阿毗达摩论说。此当从头颂扬阿毗达摩学识。问曰：“此处何为阿毗达摩？”答曰：“此即欲明示阿毗达摩之义。”言“欲示其义”，谓以诠释义理已为明示，即为阿毗达摩。又言“阿毗达摩论”，是指此语中所称之阿毗达摩，即何种阿毗达摩也。所言“法之超越”即法之差别、特殊之义，依『巴利语语法』，即诸法差别；法之差别含多义，拆解皆有区别，唯所谓法之超越即诸法异殊之义。二义共存时，阿毗达摩词即兼涵其义。故以单一词指二义已属通用规定。因言“abhi-kamma”、“abhi-kanta”等，或指“超越”、“区别”，故此所称之法，乃“法之超越与差别之法”，即谓“阿毗达摩”。
Tattha siyā – ‘‘abhikkamanti, abhikkantavaṇṇā’’ti ettha dhātusaddassa purato payujjamāno abhisaddo kiriyāya atirekavisesabhāvadīpako hotīti yuttaṃ upasaggabhāvato, dhammasaddo pana na dhātusaddoti etasmā purato abhisaddo payogameva nārahati. Athāpi payujjeyya, kiriyāvisesakā upasaggā, na ca dhammo kiriyāti dhammassa atirekavisesabhāvadīpanaṃ na yuttanti? No na yuttaṃ. Aññassapi hi upasaggassa adhātusaddā purato payujjamānassa akiriyāyapi atirekavisesabhāvadīpakassa dassanatoti etamatthaṃ vibhāvetuṃ atichattādiudāharaṇaṃ dassento āha ‘‘yathā’’tiādi. Evamevāti yathā chattātirekachattavisesādiatthena atichattādayo honti atisaddassa upasaggassa adhātusaddassapi purato payujjamānassa akiriyāya ca tabbhāvadīpakattā, evamayampi dhammo dhammātirekadhammavisesaṭṭhena ‘‘abhidhammo’’ti vuccati abhi-saddassa upasaggassa adhātusaddassapi purato payujjamānassa akiriyāya ca tabbhāvadīpakattāti adhippāyo.
此处当有释义：如“abhi-kamma”等前缀系附于根辞，表示作用与区分，合称亦具特殊含义。前缀虽不属于根辞，却能表现区别性质，故不可将法字视为根词而与前缀混同。譬如“遮盖（chhatta）”上加前缀形成“遮盖超越”等义，故此亦如是，虽然前缀不为根辞，但表示特殊性质。依此理故，此处“法”虽非根词，但合于前缀表现独特性质，且因而称之为“阿毗达摩”——即富含法之超越与法之差别意义的称呼，此乃理趣所在。
Ekadeseneva vibhattāti ‘‘katame ca, bhikkhave, pañcakkhandhā? Rūpakkhandho…pe… viññāṇakkhandho. Katamo ca, bhikkhave, rūpakkhandho? Yaṃ kiñci rūpaṃ atītā…pe… santike vā, ayaṃ vuccati rūpakkhandho’’tievamādinā (saṃ. ni. 3.48; vibha. 2) uddesaniddesamatteneva vibhattā, ‘‘tattha katamaṃ rūpaṃ atīta’’ntievamādinā (vibha. 3) paṭiniddesassa abhidhammabhājanīyassa pañhapucchakassa ca abhāvā na nippadesena. Abhidhammaṃ patvā pana…pe… nippadesatova vibhattā, tasmā ayampi dhammo dhammātirekadhammavisesaṭṭhena ‘‘abhidhammo’’ti vuccati nippadesānaṃ tiṇṇampi nayānaṃ atirekapāḷibhāvato visesapāḷibhāvato cāti adhippāyo. Suttante bāvīsatiyā indriyānaṃ ekato anāgatattā indriyavibhaṅge suttantabhājanīyaṃ natthi. ‘‘Avijjāpaccayā saṅkhārā sambhavantī’’tiādinā paṭiccasamuppāde tassa tassa paccayadhammassa paccayuppannadhammānaṃ paccayabhāvo uddiṭṭho, uddiṭṭhadhammānañca kusalādibhāvo pucchitvā vissajjetabbo, na cettha ‘‘avijjāsaṅkhārā’’ti evaṃ vutto uddeso atthīti pañhapucchakaṃ natthi. Suttante pañca sikkhāpadāni uddiṭṭhāni pāṇātipātā veramaṇītiādīni. Sā pana veramaṇī yadi sabhāvakiccādivasena vibhajīyeyya, ‘‘ārati viratī’’tiādinā abhidhammabhājanīyameva hoti. Athāpi cittuppādavasena vibhajīyeyya, tathāpi abhidhammabhājanīyameva hoti. Añño pana veramaṇīnaṃ vibhajitabbappakāro natthi, yena pakārena suttantabhājanīyaṃ vattabbaṃ siyā. Tasmā sikkhāpadavibhaṅge suttantabhājanīyaṃ natthi.
就如划分为一处时问：“比库们，何为五蕴？色蕴……以及识蕴。又云，‘比库们，何为色蕴？凡一切色，无论已过、将来或当下悉皆属于色蕴。’以此类推（见增支3.48；分析2），仅限定于此处教法中指示说明，因而称为划分。但关于‘何种色为已过之色？’此类反问，在分析书3则未详述。然若研习阿毗达摩，必当为细明反问，因而称为‘阿毗达摩’—即超越教典单纯训诂的独特领域。经藏中虽有二十二根感官的聚合，但未有单一根展望未来根的细分，不能单凭经藏说明。缘起中以‘无明为因，行生’等，揭示相应因缘的发起及其所缘之法（果），若对已说行由无明而生为因，尚需询问善恶起因并作说明，才能了知旨趣，否则仅言‘无明行’则不成问答的意涵。经藏中五戒已宣说，如杀生戒、禁杀戒等；若以社会礼仪等侧面划分戒，则属阿毗达摩层面的分类。即便以心生起作为划分基准，仍归入阿毗达摩训诂范围。别无他法可依以划分戒律使之成为经藏须解释的。故五戒细分不宜视为经藏范畴。
Vacanatthato abhidhamme ñāte paricchedato ñāpetuṃ āha ‘‘pakaraṇaparicchedato’’tiādi. Katipayāva pañhavārā avasesāti dhammahadayavibhaṅge anāgatā hutvā mahādhammahadaye āgatā dhammahadayavibhaṅgavacanavasena avasesā katipayāva pañhavārāti attho. Ettheva saṅgahitāti ‘‘apubbaṃ natthī’’ti vuttaṃ. Appamattikāva tanti avasesāti dhammahadayavibhaṅge anāgantvā mahādhammahadaye āgatatantito yadi pathavīādīnaṃ vitthārakathā mahādhātukathā rūpakaṇḍadhātuvibhaṅgādīsu, atha dhātukathāya vitthārakathā dhātukathāya anāgantvā mahādhātukathāya āgatatanti appamattikāvāti adhippāyo.
从言义上要在阿毗达摩中了解划分，以章节为主，诠释为辅。稍后仅余部分仍未尽述，是指诸法中心的细分未尽，且既未成已来亦未成未来，只是在三大法中心的细分称之为剩余，稍后又提及五大部分尚留有少许未说，含义即为如此。此中称“紧凑”即说“不先有”，意指若以细微方式论述土地等详细细节的时，如大界论和色界部分细分等，则不会称为“紧凑”，而仅仅是因尚未至大界论细节处而被称为“未成”或“紧凑”，这是主要意旨。
Yaṃ pana vuttaṃ ‘‘sāvakabhāsitattā chaḍḍetha na’’nti, taṃ buddhabhāsitabhāvadassanena paṭisedhetuṃ ‘‘sammāsambuddho hī’’tiādimāha. Catūsu pañhesūti ‘‘upalabbhati nupalabbhatī’’ti paṭiññāya gahitāya paṭikkhepagahaṇatthaṃ ‘‘yo saccikaṭṭho’’ti vuttaṃ saccikaṭṭhaṃ nissayaṃ katvā upādāya pavattā dvepi pañcakā eko pañho, ‘‘sabbatthā’’ti sarīraṃ sabbaṃ vā desaṃ upādāya pavattā eko, ‘‘sabbadā’’ti kālamupādāya eko, ‘‘sabbesū’’ti yadi khandhāyatanādayo gahitā, te upādāya pavattā, atha pana ‘‘yo saccikaṭṭho sabbattha sabbadā’’ti etehi na koci saccikaṭṭho deso kālo vā aggahito atthi, te pana sāmaññavasena gahetvā anuyogo kato, na bhedavasenāti bhedavasena gahetvā anuyuñjituṃ ‘‘sabbesū’’ti vuttā saccikaṭṭhadesakālappadese upādāya ca pavattā ekoti etesu catūsu. Dvinnaṃ pañcakānanti ettha ‘‘puggalo upalabbhati…pe… micchā’’ti ekaṃ, ‘‘puggalo nupalabbhati…pe… micchā’’ti (kathā. 18) ekaṃ, ‘‘tvaṃ ce pana maññasi…pe… idaṃ te micchā’’ti (kathā. 3) ekaṃ, ‘‘ese ce dunniggahite…pe… idaṃ te micchā’’ti ekaṃ, ‘‘na hevaṃ niggahetabbe, tena hi yaṃ niggaṇhāsi…pe… sukatā paṭipādanā’’ti (kathā. 10) ekanti evaṃ niggahakaraṇaṃ, paṭikammakaraṇaṃ, niggahassa suniggahabhāvaṃ icchato paṭiññāṭhapanena paṭikammaveṭhanaṃ, paṭikammassa duppaṭikammabhāvaṃ icchato taṃnidassanena niggahassa dunniggahabhāvadassanena niggahanibbeṭhanaṃ, aniggahabhāvāropanādinā chedoti ayaṃ eko pañcako, yo aṭṭhakathāyaṃ anulomapañcakapaṭikammacatukkaniggahacatukkaupanayanacatukkanigamanacatukka nāmehi sakavādipubbapakkhe anulomapaccanīkapañcakoti vutto, paravādipubbapakkhe ca evameva paccanīyānulomapañcakoti vutto. Evaṃ dve pañcakā veditabbā. Evaṃ sesapañhesupīti aṭṭha pañcakā aṭṭhamukhā vādayuttīti vuttā. Yuttīti upāyo, vādassa yutti vādayutti, vādappavattanassa upāyoti attho.
对于所谓‘随顺弟子言，勿舍离’，这句话，众所周知，是因为佛说法而反对放弃。针对四项疑问，分辨明示正反，称为“真理所立”的辩解，其中有两项疑问的“难得”与“不难得”二分，如‘某人觉察……错误’一种，‘某人未觉察……错误’另一种，‘你若以为……这是错误’又一种，‘这些未经解释……这是错误’又一种，还有‘不应如此解释，故由你所持……修行善法’一种。这是一组五法，称作训释中的顺序五法，与四重接续四法及提出四法等并列。此五法分为两组，八项疑问的末端被称之为顺序五法，是辩论方法、论说策略以及论理推导的手段。此即所谓“顺序五法”的所在。
Anulomapaccanīkapañcake ādiniggahaṃ dassetvā paccanīyānulomapañcake ca ādiniggahameva dassetvā mātikaṃ dīpetuṃ ‘‘sā panesā’’tiādimāha. Puggaloti attā satto jīvo. Upalabbhatīti paññāya upagantvā labbhati. Saccikaṭṭhaparamaṭṭhenāti māyāmarīciādayo viya nābhūtākārena, anussavādīhi gahetabbā viya na anuttamatthabhāvena, atha kho bhūtena uttamatthabhāvena upalabbhatīti pucchati. Itaro tādisaṃ icchanto paṭijānāti. Puna yo saccikaṭṭhaparamaṭṭhena upalabbhati, so saccikaṭṭhaparamaṭṭhato añño tadādhāro, aññatra vā tehi, tesaṃ vā ādhārabhūto, anañño vā tato ruppanādisabhāvato sappaccayādisabhāvato vā upalabbhamāno āpajjatīti anuyuñjati ‘‘yo saccikaṭṭho…pe… paramaṭṭhenā’’ti. Itaro puggalassa rūpādīhi aññattaṃ anaññattañca anicchanto ‘‘na heva’’nti paṭikkhipati. Puna sakavādī paṭiññāya ekattāpannaṃ appaṭikkhipitabbaṃ paṭikkhipatīti katvā niggahaṃ āropento āha ‘‘ājānāhi niggaha’’nti. ‘‘Puggalo nupalabbhatī’’ti puṭṭho sakavādī puggaladiṭṭhiṃ paṭisedhento ‘‘āmantā’’ti paṭijānāti. Puna itaro yo saccikaṭṭhena nupalabbhati puggalo, so saccikaṭṭhaparamaṭṭhato añño vā anañño vā nupalabbhatīti āpajjati aññassa pakārassa abhāvāti anuyuñjati ‘‘yo saccikaṭṭho…pe… paramaṭṭhenā’’ti. Yasmā pana puggalo sabbena sabbaṃ nupalabbhati, tasmā tassa aññattānaññattānuyogo ananuyogo puggalaladdhiṃ paṭisedhentassa anāpajjanatoti ‘‘na heva’’nti paṭikkhipati. Itaro paṭiññāya āpajjanalesameva passanto aviparītaṃ atthaṃ asambujjhantoyeva niggahaṃ āropeti ‘‘ājānāhi niggaha’’nti.
顺序五法中先显示‘坚持’又显示‘反对’的两套，故而当标示表为‘此即顺序五法’。谓“人”为自身、生命、生存者。“觉察”即凭智慧亲近而达成。“真理所立的极限”者，隐喻犹如幻象之类，非实体，宜据听闻者，非依据无上真实涵义。此时从本来与已知的因缘上探讨，别人愿意表明见解。后来效果是基于另一真理极限，有其或无其依止，以此为缘缘起或无缘起，从而推论“谁是真理者”，如是辩证。又他人欲拒绝对他人实见践行的接受，说“不然”，以此推行断言，称“莫执持”，说“由你所知”，乃为应对非正见之辩驳与说明也。若一人无处能证真，则由此否定一切而蔑视修习者。若他以正见断言并企图立断时，反而以“持断”相对。如此，因各种见解错杂，故使得相互断择，造成纷争。这即所谓二五法辨证。但又无人完全统一断，而有所保留故称“不应”，谓此相违背观念，不应如此；弃绝不正，有害正道也。此故五法中含执与弃，使辩论得以展开。
Itīti yaṃ disvā mātikā ṭhapitā, evaṃ desitattāti adhippāyo. Yathā kinti yena pakārena buddhabhāsitaṃ nāma jātaṃ, taṃ nidassanaṃ kinti attho. Yatonidānanti yaṃkāraṇā chaajjhattikabāhirāyatanādinidānanti attho. Papañcasaññāsaṅkhāti taṇhāmānadiṭṭhipapañcasampayuttā saññākoṭṭhāsā. Samudācarantīti ajjhācaranti. Ettha ceti etesu āyatanādīsu taṇhāmānadiṭṭhīhi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbañca natthi ce . Nanu natthiyeva, kasmā ‘‘natthi ce’’ti vuttanti? Saccaṃ natthi, appahīnābhinandanābhivadanajjhosānānaṃ pana puthujjanānaṃ abhinanditabbādippakārāni āyatanādīni hontīti tesaṃ na sakkā ‘‘natthī’’ti vattuṃ, pahīnābhinandanādīnaṃ pana sabbathā natthīti ‘‘natthi ce’’ti vuttaṃ. Esevantoti abhinandanādīnaṃ natthibhāvakaro maggo tappaṭippassaddhibhūtaṃ phalaṃ vā rāgānusayādīnaṃ anto avasānaṃ, appavattīti attho.
于是见此说表，故称为所说之意。犹如佛所说法羸之语已发生，意在表明何谓意义。所谓因缘，即为外方缘等。妄想执着名诸烦恼，如渴爱等相依集合。行事即为行止行为。此处若以诸根等处，尚未因烦恼、执著等被接受、敬礼、赞叹，或遭阻挠影响。若真实无这些障碍，何以说“若无”？实有无碍，唯有离弃赞叹、敬礼后众生的敬礼意向等诸因缘；故不能直说“无”，因离弃敬意等方方不存，故说“若无”。所谓“若无”，即为离弃敬礼等缺乏之事实所致之“无”，这条路违背了对烦恼依止和一切贪欲疾病的终止，存在障碍故称为“障碍”（不善转也）。
Jānaṃ jānātīti sabbaññutaññāṇena jānitabbaṃ jānāti. Na hi padesañāṇavā jānitabbaṃ sabbaṃ jānātīti. Passaṃ passatīti dibbacakkhupaññācakkhudhammacakkhubuddhacakkhusamantacakkhusaṅkhātehi pañcahi cakkhūhi passitabbaṃ passati. Atha vā jānaṃ jānātīti yathā aññe savipallāsā kāmarūpapariññāvādino jānantāpi vipallāsavasena jānanti, na evaṃ bhagavā , bhagavā pana pahīnavipallāsattā jānanto jānātiyeva, diṭṭhidassanassa ca abhāvā passanto passatiyevāti attho. Cakkhubhūtoti paññācakkhumayattā sattesu ca taduppādanato lokassa cakkhubhūto. Ñāṇabhūtoti etassa ca evameva attho daṭṭhabbo. Dhammā bodhipakkhiyā. Brahmā maggo, tehi uppannattā lokassa ca taduppādanato tabbhūto. Vattāti catusaccadhamme vadatīti vattā. Pavattāti ciraṃ saccappaṭivedhaṃ pavattento vadatīti pavattā. Atthassa ninnetāti atthaṃ uddharitvā dassetā, paramatthaṃ vā nibbānaṃ pāpayitā. Amatassa dātāti amatasacchikiriyaṃ sattesu uppādento amataṃ dadātīti amatassa dātā. Bodhipakkhiyadhammānaṃ tadāyattabhāvato dhammassāmī. Suvaṇṇāliṅganti suvaṇṇamayaṃ āliṅgaṃ khuddakamudiṅgaṃ. Supupphitasatapattapadumamiva sassirikaṃ sasobhaṃ supupphitasatapattasassirikaṃ.
“知”是以无所不知的智识而应知。实则不具知所有法而知悉，如此定名无实。透视的“视”是天眼、智慧眼、觉慧眼、如来眼等五眼视见。又云“知”者，如作为偏正教论的妄见者，虽识别而未离失谬误之见，故佛不肯如是说，彼乃不具正见与见解，故名为‘能视者’。所谓眼化乃由智慧化生，于众生及世界生起。所谓智化，亦如是义，当观此为法的觉支及真理所成立之部分。所谓梵道，即四圣谛。由此产生而成为世间生起的本源。所谓流转，是指长久显现圣谛真理。所谓举起意涵，即拔出要义演示，或指终极涅槃。所谓无死者，是永恒真实者，为诸觉支之主。所谓宝珠，乃金质之宝小饰物。似莲花开满水面之美丽珠饰，美艳光辉绽放之花样与光辉。
Anumoditakālato paṭṭhāya…pe… buddhabhāsitaṃ nāma jātanti etena anumodanā buddhabhāsitabhāvassa kāraṇanti ayamattho vutto viya dissati, evañca sati kathāvatthussa buddhabhāsitabhāvo na siyā ananumoditattā, tasmā evamettha attho daṭṭhabbo – ‘‘mahākaccāyano evaṃ vibhajissatī’’ti disvā bhagavā mātikaṃ nikkhipitvā vihāraṃ paviṭṭho, tatheva ca thero bhagavatā dinnanayena ṭhapitamātikāya vibhajīti buddhabhāsitaṃ nāma jātaṃ, taṃ pana anumodanāya pākaṭaṃ jātanti etamatthaṃ sandhāya ‘‘evaṃ satthārā…pe… nāma jāta’’nti vuttanti.
关于『赞同』的时间，下文开示……佛所说的被称为『生起』，此处之赞同即成为佛说存在的缘起，似乎如所说的含义明显可见。依此，便当看到佛说的存在非由赞同而生，因此此处义理应当如此解释：『长老玛哈咖吒那将这样划分』。观此，世尊收起名录，离开舍卫城住处，长老亦依世尊当下所留的名录进行分类，即佛所说的已成生起，而这生起是显然由赞同所起，于是便有言说『如是诸释尊……名为生起』。
Idāni pāḷiyā sannivesaṃ dassetuṃ ‘‘tattha dhammasaṅgaṇīpakaraṇe’’tiādimāha. Kāmāvacarakusalato aṭṭhāti kāmāvacarakusale cattāro khandhe gahetvā tato aṭṭha cittāni uddharati. Paṭhamā vibhattītipi vadanti. Ekūnanavuti cittānīti yattha etāni cittāni vibhattāni, te pāḷippadesā ‘‘ekūnanavuti cittānī’’ti vuttā. Tesañca samudāyo cittavibhatti, tasmā upapannametaṃ ‘‘ekūnanavuti cittāni cittavibhattī’’ti. Mātikañca uddisitvā tattha ekekaṃ padaṃ uddharitvā yasmā cittāni vibhattāni, tasmā mātikāpi cittavibhattiantogadhāyevāti cittuppādakaṇḍaṃ mātikāpadabhājanīyavasena duvidhanti idampi vacanaṃ yujjati.
现在为了说明巴利文体之结构，谓『于法聚集章节』等而说。谓由八个表示善欲行者的词构成八，四个善欲根持于蕴中，而八种心由是解脱。又说这是一种分类。所谓十九之下的九十九心，即这些心为分类，巴利语中谓为『十九之下的九十九心』。其聚合为心之分类，所以说『十九之下九十九心心之分类』。解析目录时逐词拆解，因心为分类，故将目录视为心生之纲，其语意上是二重，故用『语句』。
Mūlatoti ‘‘tīṇi kusalamūlānī’’tiādinā (dha. sa. 985) kusalādīnaṃ mūlavasena saṅkhipitvā vacanaṃ. ‘‘Vedanākkhandho’’tiādinā khandhato. ‘‘Kāyakamma’’ntiādinā dvārato. ‘‘Sukhabhūmiyaṃ kāmāvacare’’tiādinā (dha. sa. 988) bhūmito. Atthoti hetuphalaṃ. Dhammoti hetu . ‘‘Tīṇi kusalamūlāni tīṇi akusalamūlānī’’tiādinā (dha. sa. 985-986) hetuvasena saṅgaho dhammato nikkhepo. ‘‘Taṃsampayutto, taṃsamuṭṭhānā tadekaṭṭhā ca kilesā’’tiādinā (dha. sa. 985-986) hetuphalavasena saṅgaho atthato nikkhepo. Atha vā dhammoti bhāsito. Atthoti bhāsitattho. ‘‘Tayo kusalahetū’’ti (dha. sa. 1059) dhammo. ‘‘Tattha katame tayo kusalahetū alobho’’tiādi (dha. sa. 1060) attho, so ca dhammo. ‘‘Tattha katamo alobho’’tiādi (dha. sa. 1061) atthoti evaṃ atthadhammavasena nikkhepo veditabbo. Nāmatoti ‘‘tīṇi kusalamūlānī’’ti vuttadhammānaṃ alobhotiādināmavasena. Liṅgatoti uddiṭṭhassa ekasseva dhammassa ‘‘alobho alubbhanā alubbhitatta’’nti (dha. sa. 1061) purisādiliṅgavasena nikkhepo.
所谓根本，谓『三善根』等诸句，将善诸法简明言说。『受蕴』等从『蕴』而起。『身业』等从『门』而起。『欲行之幸福境』等从『地』而起。所谓义理，即因果。『法』者因。『三善根、三不善根』等因集，依据因着果将法理汇整。『与此相关，起此延续，单一一处烦恼』等依据因果集合，将义理汇集。或说『法』者谓言语。所谓义理即言语之义。『三善因』一语，谓法。『其中何者为三善因如无贪』等句义理，谓法。诸句中『何谓无贪』等句义理，即以义理汇集表示应知。所谓名义，即谓『三善根』之说及『无贪』等名号。所谓标志，即所说某法的一个特征『无贪、无渴望、无贪著』，故将其性作为人之相别。
Gaṇanacāranti gaṇanappavattiṃ. Samānentīti samānaṃ karonti pūrenti, tathā samānetabbanti etthāpi. ‘‘Vijjābhāgino avijjābhāgino’’ti (dha. sa. dukamātikā 101) evamādīsu ettha viññātesu ābhidhammikattherā suttantaṃ suṇantā cintentā ca suttantesu ‘‘vijjābhāgino’’tiādīsu āgatesu atthassa viññātattā na kilamantīti etamatthaṃ sandhāya vuttaṃ ‘‘ābhidhammikattherānaṃ…pe… akilamatthaṃ ṭhapitā’’ti.
所谓计算行，即计算运行。所谓相同者，谓同为一类，填满之意，亦即应当使为相同。『有智慧者与无智慧者』等（如《相应部法义名录》101条）诸文中，在此论及心理现象，阿毗达摩高僧听闻经文并思惟于经文中『有智慧者』等语句，认为其中意义通达无疑，此义理乃基于此而说『阿毗达摩高僧无疑地确立了其义理』。
Anamataggoti aññātaggo. Khandhantaranti khandhanānattaṃ, khandhameva vā. Gahetuṃ asakkuṇeyyattā saṇhaṃ, sukhumāya paññāya gahetabbato sukhumañca dhammaṃ saṇhasukhumadhammaṃ. Balavatā ñāṇavegena pavattattā balavato ñāṇavegassa nimittabhāvato ca balavaṃ. Gambhīrameva gambhīragataṃ, gambhīrāni vā gatāni gamanāni etassa santīti gambhīragataṃ. Yathānupubbanti yathānupubbena. Nikhilenāti niravasesena desitaṃ, pañcakhilarahitena vā bhagavatā desitaṃ. Rūpagataṃvāti hatthagataṃ rūpaṃ viya cakkhunā. ‘‘Paṭivedhañāṇena samantapaṭṭhānaṃ yo passati, so attheva, no natthī’’ti attānaṃ sandhāya thero vadatīti.
所谓无始，谓无有始时。所谓蕴间，谓蕴之彼此之间，很难把握，仅能以柔软智慧细致把握。因此须以柔细的法为因缘及具因缘之法。所谓力强者，谓以认识之速疾而行，亦谓以认识之速疾作为缘故，具强力。所谓深远者意谓深入至其深入处，或谓深入之多处及行止。所谓依次渐进。所谓完全，谓佛以无缺之五浊断尽之法宣说。所谓色蕴之所现者，如同眼中看到所观。『以洞察之智看见诸法普遍之所在，即是所见义，即无他物』，这是长老基于此理所说。
Khuddakavatthuvibhaṅge āgatesu ekādhikesu aṭṭhasu kilesasatesu aṭṭhasatataṇhāvicaritāni apanetvā sesā dvāsaṭṭhi diṭṭhiyo ca uppannānuppannabhāvena diguṇitāni diyaḍḍhakilesasahassāni dasādhikāni honti, appakaṃ pana ūnamadhikaṃ vā na gaṇanūpagaṃ hotīti ‘‘diyaḍḍhakilesasahassa’’nti vuttaṃ. Itaresaṃ atītādibhāvāmasanā aggahaṇaṃ khepane daṭṭhabbaṃ.
于小部法题解析章节中，凡讲及八十种烦恼根及八百种渴爱行，除却余者，有六十二种见相生起的烦恼，按此计算则为一千五百余烦恼，有十余种。但少于半数时则不纳入计算，故称『一千五百余烦恼』。诸过去等现象法之总聚于此应当观知，其应舍弃。
Mecakapaṭāti nīlanibhā paṭā. Cittasamuṭṭhānā vaṇṇadhātūti cittapaccayautusamuṭṭhānā vaṇṇadhātūti attho gahetabbo. Kasmā? Na hi cittasamuṭṭhānaṃ rūpaṃ bahi nigacchatīti, cittasamuṭṭhānarūpaparamparāya āgatattā pana evaṃ vuttaṃ. Atha vā cittasamuṭṭhānā vaṇṇadhātūti ettha paccayautusaddānaṃ lopaṃ katvā soyeva pubbe vutto attho suvaṇṇatā sussaratā viya. Ettha hi ‘‘sussaratā’’ti upādinnakādhikāre āgataṃ, na ca saddo upādinnako atthi, tasmā upādinnakarūpaoṭṭhatāluādinissayattā evaṃ vuttanti, evametthāpi cittapaccayautusamuṭṭhānaṃ sandhāya ‘‘cittasamuṭṭhānā vaṇṇadhātū’’ti vadati.
此处『mecakapaṭāti nīlanibhā paṭā』一语，须释为『心所依起的色法』。所谓『心所依起乃是依触而生的色法』，此义当从何处取？非谓心所依起之色法外别有所现，实因缘于心所依起的色法连贯性故而有此说。又或曰：所谓心所依起的色法，是弃去依缘词汇后仍存，正如前文所说的色法流转连续无间。此处所说的『sussaratā（流畅）』是指由所生境界的依止现起，非音声的依止，故言依止色法之起，亦即此理，故此处仍以心所依起为因缘，称其为『心所依起的色法』。
Kāyasakkhinti paccakkhaṃ. Dantāvaraṇanti oṭṭhadvayaṃ. Mukhādānanti mukhavivaraṃ. Siliṭṭhanti saṃgataṃ susaṇṭhitaṃ. Sare nimittaṃ gahetvāti ‘‘dhammo eso vuccatī’’ti dhammassaravasena nimittaṃ gahetvā, na kilesānubyañjanavasena. Ekappahārenāti ettha pahāroti divasassa tatiyo bhāgo vuccati. Evaṃ santeti pubbe vuttamaggahetvā vācanāmaggassa therappabhavattavacanameva gahetvā tena purimavacanañca paṭikkhipanto codeti.
所谓『kāyasakkha』是指明示身的侧面。『dantāvaraṇa』指两齿列。『mukhādāna』是面部空隙。『siliṭṭha』谓紧密缠绵、保持完整。以此取象而说『这即是所谓法』，这里是凭借法的显现来说，而非以染污相续来辨析。所谓『ekappahārena』指每日三次的清除工作。依此法则，以前说法或法语，取其本质并废除多余，以此前法为助，反过来责令前言舍弃。
Tenetametassāti vinayassa. Attatthaparatthādibhedeti yo taṃ suttaṃ sajjhāyati suṇāti vāceti cinteti deseti, suttena saṅgahito sīlādiattho tassapi hoti, tena parassa sādhetabbato parassapi hotīti tadubhayaṃ taṃ suttaṃ sūceti dīpeti. Tathā diṭṭhadhammikasamparāyikatthe lokiyalokuttarattheti evamādibhede atthe ādisaddena saṅgaṇhāti. Atthasaddo cāyaṃ hitapariyāyavacanaṃ, na bhāsitatthavacanaṃ. Yadi siyā, suttaṃ attanopi bhāsitatthaṃ sūceti parasuttassapīti ayamattho siyā, suttena ca yo attho pakāsito, so tasseva hotīti na tena parattho sūcito hoti, tena ca sūcetabbassa paratthassa nivattetabbassa abhāvā attaggahaṇaṃ na kattabbaṃ, attatthaparatthavinimuttassa bhāsitatthassa abhāvā ādiggahaṇañca na kattabbaṃ, tasmā yathāvuttassa atthassa sutte asambhavato suttādhārassa puggalassa vasena attatthaparatthā vuttā.
『tenetametassa』是指教律。所谓正文义与别义之分，是针对讲述同一经文时，听闻、思惟、说法等差别，虽以经文集成，但义理亦有同异。所以经文对自己或他人而言，可分别为能成就与被成就，两者兼具，故表明此经文的特点。如此依所见法体、世俗与出世间法之别，义理以初始词汇归纳。此处所谓“义辞”即善义的诠释，非言说义理本身。若有自谓为经文本身，及他人所述义理，则二者不一，故不应强求涵盖他义，而以圣文本自证为主，言义相生。
Atha vā suttaṃ anapekkhitvā ye attatthādayopi atthappabhedā vuttā niddese (mahāni. 69; cūḷani. mogharājamāṇavapucchāniddesa 85) ‘‘attattho parattho ubhayattho diṭṭhadhammiko attho samparāyiko attho uttāno attho gambhīro attho guḷho attho paṭicchanno attho neyyo attho nīto attho anavajjo attho nikkileso attho vodāno attho paramattho attho’’ti, te suttaṃ sūcetīti attho. Atha vā ‘‘attanā ca appiccho hotī’’ti attatthaṃ, ‘‘appicchakathañca paresaṃ kattā hotī’’ti paratthaṃ sūcetīti. Evaṃ ‘‘attanā ca pāṇātipātā paṭivirato hotī’’tiādisuttāni (a. ni. 4.99) yojetabbāni. Vinayābhidhammehi ca visesetvā suttasaddassa attho vattabbo, tasmā veneyyajjhāsayavasappavattāya desanāya attahitaparahitādīni sātisayaṃ pakāsitāni honti, na āṇādhammasabhāvavasappavattāyāti idameva ‘‘atthānaṃ sūcanato sutta’’nti vuttaṃ.
又或不顾经文，释义者分别阐述正文义、别义兼义等多种意义，称其为经文之义。复有言说“自心微细见解”为本人义，“微细解释他人解”的为他义。由此将“自戒杀生离”、“如是类经”等相类联合，应以律律分别，兼顾经义内涵。故此为见利他、利己诸需而显露相对明晰的经文义理，非一味附会空谈，正说明“表义经文”的用意。
Sutte ca āṇādhammasabhāvā veneyyajjhāsayaṃ anuvattanti, na vinayābhidhammesu viya veneyyajjhāsayo āṇādhammasabhāve anuvattati, tasmā veneyyānaṃ ekantahitapaṭilābhasaṃvattanikā suttantadesanā hotīti ‘‘suvuttā cettha atthā’’tiādi vuttaṃ. Pasavatīti phalati . ‘‘Suttāṇā’’ti etassa atthaṃ pakāsetuṃ ‘‘suṭṭhu ca ne tāyatī’’ti vuttaṃ. Attatthaparatthādividhānesu ca suttassa pamāṇabhāvo tesañca saṅgāhakattaṃ yojetabbaṃ, tadatthappakāsane padhānattā suttassa itarehi visesanañca. Etanti ‘‘atthānaṃ sūcanato’’tiādikaṃ atthavacanaṃ. Etassāti suttassa.
经文中所言“有害法律的本质”，意指生怯弱心不足与不顺律义不同，故有害业力的心态不随律与阿毗达摩等而起，故传教中将此心态与对律义有害之法理区分，以此为由，确立了经文正义的纯净意义。教法者正言此义为“教义有益”，以此为本义所在。由此说明经文在正、别义安排及量度标准上的关系，并为正义经的本质义理解指明路向。
Abhikkamantīti ettha abhi-saddo kamanassa vuddhibhāvaṃ atirekattaṃ dīpeti. Abhikkantenāti ca ettha kantiyā adhikattaṃ visesabhāvanti yuttaṃ kiriyāvisesakattā upasaggassa. Abhiññātā, abhirājā, abhivinayeti ettha lakkhaṇapūjitaparicchinnesu rattiādīsu abhi-saddo vattatīti kathametaṃ yujjeyyāti? Lakkhaṇakaraṇañāṇapūjanaparicchedakiriyādīpanato tāhi ca kiriyāhi rattirājavinayānaṃ yuttattā. Bhāvanāpharaṇavuddhīhi vuddhimanto. Ārammaṇādīhīti ārammaṇasampayuttakammadvārapaṭipadādīhi. Avisiṭṭhanti aññamaññavisiṭṭhesu vinayasuttantābhidhammesu avisiṭṭhaṃ samānaṃ piṭakasaddanti attho. Yathāvuttenevāti ‘‘evaṃ duvidhatthenā’’tiādinā nayena.
叙述『abhikkama』时，『abhi』表现意愿之增强，指进取更胜，其次则为能力与显现。所谓『abhikkantī』即力量增加、赋予特质，因其作用如火焰燃盛，引申为发扬光大、受法的灵性体现者。因此，若问如何统摄此类用词，理应借助能生成的动能、表现意义等以阐明。引申含义，涵盖修行靠增长，所缘事物与活动的正当起因等。惟须分别律藏、经藏等不同法句内的词义差别，故此有两种不同取法。
Kathetabbānaṃ atthānaṃ desakāyattena āṇādividhinā atisajjanaṃ pabodhanaṃ desanā. Sāsitabbapuggalagatena yathāparādhādinā sāsitabbabhāvena anusāsanaṃ vinayanaṃ sāsanaṃ. Kathetabbassa saṃvarāsaṃvarādino atthassa kathanaṃ vacanapaṭibaddhakaraṇaṃ kathā. Bheda-saddo visuṃ visuṃ yojetabbo ‘‘desanābhedaṃ sāsanabhedaṃ kathābhedañca yathārahaṃ paridīpaye’’ti. Bhedanti nānattaṃ, nānākaraṇanti attho. Sikkhā ca pahānāni ca gambhīrabhāvo ca sikkhāpahānagambhīrabhāvaṃ, tañca paridīpaye. Yanti pariyattiādiṃ. Yathāti upārambhādihetu pariyāpuṇanādippakārehi.
应当讲述的义理，是根据教说本体，依照开始法则，针对不善人等作明悟之说法。对众生而言，因其诸过犯等需被训诫，故以训导之性质宣说戒律教法。讲述当中包含守护与束缚等义理，言说即是围绕戒律而展开的言语活动。须将不同辞义分明结合，做到“区别说法、区别教法、区别论述三者皆合宜地加以阐明”。所谓区别，乃指差别多样，因果作用不同之义理。修学与放弃并重，且研求其深奥之境界，亦应详加阐释。此皆属于传习经典及注释等文献范围。所谓“如是”，是指用诸如发端等因缘，依序体系加以彻底阐释。
Tīsupi cetesu ete dhammatthadesanāpaṭivedhāti ettha tantiattho tantidesanā tantiatthapaṭivedho ca tantivisayā hontīti vinayapiṭakādīnaṃ atthadesanāpaṭivedhādhārabhāvo yutto, piṭakāni pana tantiyoyevāti dhammādhārabhāvo kathaṃ yujjeyyāti? Tantisamudāyassa avayavatantiyā ādhārabhāvato, dhammādīnañca dukkhogāhabhāvato tehi vinayādayo gambhīrāti vinayādīnañca catubbidho gambhīrabhāvo vutto, tasmā ‘‘dhammādayo eva dukkhogāhattā gambhīrā, na vinayādayo’’ti na codetabbametaṃ. Tattha paṭivedhassa dukkarabhāvato dhammatthānaṃ, desanāñāṇassa dukkarabhāvato desanāya ca dukkhogāhabhāvo veditabbo. Paṭivedhassa pana uppādetuṃ asakkuṇeyyattā tabbisayañāṇuppattiyā ca dukkarabhāvato dukkhogāhatā veditabbā.
这三者皆为法义讲述的显现，意指法义、教义与其分明的分析相互为持，具备基础并相互联系。然律藏等的是以分支为主的法义表现，故法义如何与其相结合呢？谓三者之集成基于组成部分的紧密联结，且法义等因包含苦之本质，故律藏等极其深奥，律藏及其诸部具备四重结合深奥之理，因而说“诸法等乃苦本质深奥，非律藏等也”，此言并无适当之指斥。由此，因教法之分析困难不易，诠释教义的证悟亦难，以致于教授时也应辨明其包含苦的性质。鉴于教法之诠释困难及证悟的挑战，导致生起“痴暗”等烦恼现象伴随教法的习得。
Hetumhi ñāṇaṃ dhammapaṭisambhidāti etena vacanatthena dhammassa hetubhāvo kathaṃ ñātabboti? ‘‘Dhammapaṭisambhidā’’ti etassa samāsapadassa avayavapadatthaṃ dassentena ‘‘hetumhi ñāṇa’’nti vuttattā. ‘‘Dhamme paṭisambhidā’’ti ettha hi ‘‘dhamme’’ti etassa atthaṃ dassentena ‘‘hetumhī’’ti vuttaṃ, ‘‘paṭisambhidā’’ti etassa ca atthaṃ dassentena ‘‘ñāṇa’’nti, tasmā hetudhammasaddā ekatthā ñāṇapaṭisambhidāsaddā cāti imamatthaṃ dassentena sādhito dhammassa hetubhāvo. Atthassa hetuphalabhāvo ca evameva daṭṭhabbo. Yathādhammanti ettha dhamma-saddo hetuṃ hetuphalañca sabbaṃ gaṇhāti. Sabhāvavācako hesa, na pariyattihetubhāvavācako, tasmā yathādhammanti yo yo avijjāsaṅkhārādidhammo, tasmiṃ tasminti attho. Dhammābhilāpoti atthabyañjanako aviparītābhilāpo. Etena ‘‘tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā’’ti (vibha. 718-720) ettha vuttadhammaniruttiṃ dasseti. Anulomādivasena vā kathananti etena tassā dhammaniruttiyā abhilāpaṃ kathanaṃ tassa vacanassa pavattanaṃ dasseti. Adhippāyoti etena ‘‘desanāti paññattī’’ti etaṃ vacanaṃ dhammaniruttābhilāpaṃ sandhāya vuttaṃ, na tabbinimuttaṃ paññattiṃ sandhāyāti dasseti.
因缘上之智，即称为法的监督分别智。所谓此语之涵义，当如何认识法的因缘存在？“法的监督分别”一词，此合成语各部分之含意，指出“因缘之智”的本质特性。所谓“法”，此处指示其意义；“因缘”，揭示因果基础；“监督分别”，阐明智慧分别。因缘法义如此统一，而依此，因果辞根自显其智。正如法一词，兼顾因果及果报诸义，因具真性故称之。此指向实体义，非单指文义上因缘。所谓“如法”，即指无疑惑、无违逆的真实法，如无明行等即是法的真实涵义。所谓法的阐释，是指在语言言说上对法理的陈述。以顺行等方法表达，由此其语言内容反映其内涵启示。所谓因缘，在此是“教法说明”的约定俗成，不是完全自由任意此义。
So ca lokiyalokuttaroti evaṃ vuttaṃ abhisamayaṃ yena pakārena abhisameti, yañca abhisameti, yo ca tassa sabhāvo, tehi pākaṭaṃ kātuṃ ‘‘visayato asammohato ca atthādianurūpaṃdhammādīsu avabodho’’ti āha. Tattha hi visayato atthādianurūpaṃ dhammādīsu avabodho avijjādidhammasaṅkhārādiatthatadubhayapaññāpanārammaṇo lokiyo abhisamayo. Asammohato atthādianurūpaṃ dhammādīsu avabodho nibbānārammaṇo maggasampayutto yathāvuttadhammatthapaññattīsu sammohaviddhaṃsano lokuttaro abhisamayoti. Abhisamayato aññampi paṭivedhatthaṃ dassetuṃ ‘‘tesaṃ tesaṃ vā’’tiādimāha. ‘‘Paṭivedhanaṃ paṭivedho’’ti iminā hi vacanatthena abhisamayo, paṭivijjhīyatīti paṭivedhoti iminā taṃtaṃrūpādidhammānaṃ aviparītasabhāvo ca paṭivedhoti yujjati.
此亦分为世间与出世间两个层次，如是标示者，说明以明确方式与修行者加以标示；何以标识，乃因其性质。对此，言“以内容相应且无惑的义理等的教法觉悟”，意指由无明等烦恼行而生之世间觉悟。再者，无惑、内容相应的教法觉悟是涅槃之境，具足修道，所以称为出世觉悟。关于觉悟的说明，又用“各自”等语表明依别分别的教义理据来表达。以“觉悟即分别”这一语言含义体现此观念，即“观察”的意思包含不转变的真实法性，“分别”即针对各类事物深入认识其不逆转的一面而称。
Yathāvuttehi dhammādīhi piṭakānaṃ gambhīrabhāvaṃ dassetuṃ ‘‘idāni yasmā etesu piṭakesū’’tiādimāha. Yo cetthāti etesu taṃtaṃpiṭakagatesu dhammādīsu yo paṭivedho etesu ca piṭakesu tesaṃ tesaṃ dhammānaṃ yo aviparītasabhāvoti yojetabbo. Dukkhogāhatā ca vuttanayeneva veditabbā. Ayaṃ panettha viseso ‘‘aviparītasabhāvasaṅkhāto paṭivedho dubbiññeyyatāya eva dukkhogāho’’ti.
依之前所述诸法，彰显三藏法义之深奥，“现在诸三藏中……”，此语起引。所谓“如是”，指对应各三藏中各自法义的觉悟，对诸法之理解为对法不变的认识。并据此能够识别苦的根源，如前所说对苦的觉解。在这里，特别指出“不变法的觉悟显现苦的难解性”，是其特别之处。
Yanti pariyattiduggahaṇaṃ sandhāya vuttaṃ. Atthanti bhāsitatthaṃ payojanatthañca. Na upaparikkhantīti na vicārenti. Na nijjhānaṃ khamantīti nijjhānapaññaṃ na khamanti, nijjhāyitvā paññāya disvā rocetvā na gahetabbā hontīti adhippāyo. Itīti evaṃ etāya pariyattiyā vādappamokkhānisaṃsā attano upari parehi āropitavādassa niggahassa pamokkhappayojanā hutvā dhammaṃ pariyāpuṇanti. Vādappamokkhoti vā nindāpamokkho. Yassa catthāyāti yassa ca sīlādiparipūraṇassa anupādāvimokkhassa vā atthāya. Dhammaṃ pariyāpuṇantīti ñāyena pariyāpuṇantīti adhippāyo. Assāti assa dhammassa. Nānubhontīti na vindanti. Tesaṃ te dhammā duggahitattā upārambhamānadappamakkhapalāsādihetubhāvena dīgharattaṃ ahitāya dukkhāya saṃvattanti. Bhaṇḍāgāre niyutto bhaṇḍāgāriko, bhaṇḍāgāriko viyāti bhaṇḍāgāriko, dhammaratanānupālako. Aññaṃ atthaṃ anapekkhitvā bhaṇḍāgārikasseva sato pariyatti bhaṇḍāgārikapariyatti.
指向文献传习的宏观整理而言，即针对义理、论说及目的所述。其义即语言所表达的目的与功用。非指审视，非推敲，亦非以智力能全知而洞察。所谓“深入洞察”，非真智慧能及之，故“深入洞察见而生起喜爱、掌握，非当执着”。由此，文献传承即成为其对立论点的解脱之根源，并促成教法的广泛传播。所谓“解脱”，即断除恶名声，是为其功用。所谓目的，即为戒法完善及断除执着而设。所谓“熟知”，指已知之理而非未解之事。这些法因恶业所致的妨碍、为恶共计所成的烦恼，以及由过度活动导致的困扰，长久存在，导致不善及苦的因缘之流转。文献传承者被比作保藏法宝的守藏人。虽无意理性外之利益，然而唯专注于守护法藏文献的传述。
Tāsaṃyevāti avadhāraṇaṃ pāpuṇitabbānaṃ chaḷabhiññācatupaṭisambhidānaṃ vinaye pabhedavacanābhāvaṃ sandhāya vuttaṃ. Verañjakaṇḍe hi tisso vijjāva vibhattāti. Dutiye tāsaṃyevāti avadhāraṇaṃ catasso paṭisambhidā apekkhitvā kataṃ, na tisso vijjā. Tā hi chasu abhiññāsu antogadhāti sutte vibhattāyevāti. Ñatvā saṅgayhamānanti yojanā. Tesanti tesaṃ piṭakānaṃ. Sabbampīti sabbampi buddhavacanaṃ.
此处说『是其自性』，表示应当确切把握六种超知释疑的保留识以及律藏中无异说之意。据说，在斥恶品中谓三种智慧是分别、断别的。第二处说，在此应着眼于四种保留识而成，非三种智慧。六种超知中所涵盖者，即经中所分别之义。知晓之后即结成纽带。三藏即此三者。『一切』即皆是佛所说法。
Atthānulomanāmato anulomiko. Anulomikattaṃyeva vibhāvetuṃ ‘‘kasmā panā’’tiādi vuttaṃ. Ekanikāyampīti ekasamūhampi. Poṇikā ca cikkhallikā ca khattiyā, tesaṃ nivāso poṇikanikāyo cikkhallikanikāyo ca. Evaṃ dhammakkhandhato caturāsīti dhammakkhandhasahassānīti buddhavacanapiṭakādīni niṭṭhāpetvā anekacchariyapātubhāvapaṭimaṇḍitāya saṅgītiyā paṭhamabuddhavacanādiko sabbo vuttappabhedo aññopi uddānasaṅgahādibhedo saṅgītiyā ñāyatīti etassa dassanatthaṃ ‘‘evametaṃ sabbampī’’tiādi āraddhaṃ. Ayaṃ abhidhammo piṭakato abhidhammapiṭakantiādinā piṭakādibhāvadassaneneva majjhimabuddhavacanabhāvo tathāgatassa ca ādito ābhidhammikabhāvo dassitoti veditabbo.
所谓顺意释，是指顺着义理的分析。为澄清『为何如此』等问题而说。『部』是指一整体。『薄部』与『重部』是指刹帝利阶层，他们的居所为薄部、重部之地。佛教教法内容归纳为四十八类法项称为四十八法蕴千法。佛陀言教、律、论藏皆集于此，因而被称为三藏。此三藏之教理分说齐全、奇异显著、结集成典，故开始以诵唱形式流传。此即称为『一切皆此』以示教义完备。此谓阿毗达磨藏乃是从三藏中析出，是三藏佛语中间部分，亦是如来起始的阿毗达磨教理。
Ettha siyā ‘‘yadi tathāgatabhāsitabhāvo abhidhammassa siddho siyā, majjhimabuddhavacanabhāvo ca siddho bhaveyya, so eva ca na siddho’’ti tassa vinayādīhi buddhabhāsitabhāvaṃ sādhetuṃ vatthuṃ dassento ‘‘taṃ dhārayantesu bhikkhūsū’’tiādimāha. Sabbasāmayikaparisāyāti sabbanikāyikaparisāya pañcapi nikāye pariyāpuṇantiyā. Na uggahitanti sakalassa vinayapiṭakassa anuggahitattā āha. Vinayamattaṃ uggahitanti vibhaṅgadvayassa uggahitattā āha. Vinayaṃ avivaṇṇetukāmatāya ‘‘abhidhammaṃ pariyāpuṇassū’’ti bhaṇantassa anāpattiṃ, abhidhamme anokāsakataṃ bhikkhuṃ pañhaṃ pucchantiyā pācittiyañca vadantena bhagavatā abhidhammassa buddhabhāsitabhāvo dīpito buddhabhāsitehi suttādīhisaha vacanato, bāhirakabhāsitesu ca īdisassa vacanassa abhāvā.
此处可能指『若如来所说即阿毗达磨成立，且中间佛语亦应成立，则后者不成立』，以此为由，论述律藏等佛语之地位。言及比库等持守之处。『普会』指五部众皆集齐者。『不遗忘』并非指整个律藏不遗忘，而是指对律藏中含有的律赦双部的记忆保持。因欲避免律义混淆，有人曰应完整诵阿毗达磨以备。若比库问戒条误与，佛陀亦以佛语阿毗达磨调节其心，语中言论兼及经律等，外部说禁止阿毗达磨语现象不存在。
Itopi balavataraṃ ābhidhammikassa sādhukāradānena vicikicchāvicchedassa katattā. Kammato aññaṃ kammaṃ kammantaraṃ, taṃ kāmāvacarādiṃ rūpāvacarādibhāvena, kaṇhavipākādiṃ sukkavipākādibhāvena kathento āloḷeti.
此亦表明阿毗达磨语威力强大，能断除疑惑。此中说行法为业，有别于彼业。以欲行等与色行等诸法之区分，以及苦乐果报之分别，详尽论述，内容巧妙纷繁。
Jinacakketi jinasāsane. Visaṃvādetīti vippalambheti. Bhedakaravatthūsu ekasminti ‘‘bhāsitaṃ lapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpetī’’ti ekasmiṃ sandissati. Uttaripi evaṃ vattabbo…pe… na aññesaṃ visayo…pe… nidānakiccaṃ nāma natthīti apākaṭānaṃ kāladesadesakaparisānaṃ pākaṭabhāvakaraṇatthaṃ tadupadesasahitena nidānena bhavitabbaṃ, aññesaṃ avisayattā desako pākaṭo, okkantikālādīnaṃ pākaṭattā kālo ca, devaloke desitabhāvassa pākaṭattā desaparisā ca pākaṭāti kiṃ nidānakiccaṃ siyāti.
称「仁者眼」即谓佛陀教法。『毒言出』则谓失偏则伸。于异文中曾有说「说者是如来所说」与「说者非如来所说」两种不同说法。今所说应注意，不可随意断言为他境分所摄。原因在于有显著缘起、时节异离、地域因缘差异，诸如天界宣说显著之故及说明因缘等，故此说何为因缘义，须经指授才能了知。
Yattha khandhādayo nippadesena vibhattā, so abhidhammo nāma, tasmā tassa nidānena khandhādīnaṃ nippadesatopi paṭividdhaṭṭhānena bhavitabbanti adhippāyena thero ‘‘mahābodhinidāno abhidhammo’’ti dasseti. ‘‘So evaṃ pajānāmi sammādiṭṭhipaccayāpi vedayita’’ntiādinā (saṃ. ni. 5.12) nayena paccayādīhi vedanaṃ upaparikkhanto khandhādipadesānaṃ vedanākkhandhādīnaṃ vasena vihāsi. Dhammeti kusalādiaraṇante.
凡谓诸蕴等合成具足者，即称为阿毗达磨。故依此因缘，诸蕴等虽具差异，但仍以成分终结序列相应，可称为阿毗达磨。长老称此《大觉因缘论》即为阿毗达磨。以此理可见，依法正见而观察感觉，继此推究蕴等意识对应的觉知状态即长老境界。‘法’意即善慧等最终意义。
Dhammaṃ parivattentoti sāṭṭhakathaṃ pāḷiṃ parivattento etaṃ paravādīcodanaṃ patvā ‘‘ayaṃ paravādī’’tiādimāha. Amhādisesu nidānaṃ jānantesu paṭisaraṇesu vijjamānesu appaṭisaraṇo araññe kandanto viya nidānasabbhāve sakkhibhūtesupi amhesu vijjamānesu asakkhikaṃ aḍḍaṃ karonto viya hoti, nidānassa atthibhāvampi na jānāti, nanu etaṃ nidānanti kathento evamāha. Ekamevāti desanānidānameva ajjhāsayānurūpena desitattā. Dve nidānānīti adhigantabbadesetabbadhammānurūpena desitattā. Abhidhammādhigamassa mūlaṃ adhigamaṃ nidetīti adhigamanidānaṃ. Bodhiabhinīhārasaddhāyāti yāya saddhāya dīpaṅkaradasabalassa santike bodhiyā cittaṃ abhinīhari paṇidhānaṃ akāsi.
“法（Dhamma）转动（parivattena）”这是一种注释说法。在巴利文中，释义为转动、流转。诸经注者在解释“此者外责者”的启示时，称“是外责者”等。如在我们中间，理解原因、无所依止且发出恸哭者，虽在森林其原本性（nidāna）为证据的我们之中亦不信证，像构筑壁垒一样，此时对原因的真正意义亦不明白，但正说此“即是原因”，以此断定。所谓“原因”，是指教法的教义依照本意来宣说。原因为二者者，是基于应认识者及应宣说法义的原则而说。于法义的获得的根本，这是教义的根本被称为“认识的原因（adhigamanidāna）”。“为了坚定于菩提心的信心”，是指凭借坚定的信心，进入迪婆迦罗大力者面前，心生坚固持愿。
Sumedhakathāvaṇṇanā苏美达故事释
Caturo ca asaṅkhiyeti (bu. vaṃ. aṭṭha. 2.1-2) uddhaṃ ārohanavasena atikkamitvā amaraṃ nāma nagaraṃ ahosīti vacanasesayojanā kātabbā. Dasahīti hatthiassarathabherīsaṅkhamudiṅgavīṇāgītasammatāḷehi ‘‘asnātha pivatha khādathā’’ti dasamena saddena. Te pana ekadesena dassetuṃ ‘‘hatthisadda’’ntiādi vuttaṃ. Hatthisaddanti karaṇatthe upayogo daṭṭhabbo. Bherīsaṅkharathānañca saddehi avivittanti vā ghositanti vā yojetabbaṃ. Hatthisaddanti vā hatthisaddavantaṃ nagaraṃ. Khādatha pivatha cevāti iti-saddo ñātatthattā appayutto daṭṭhabbo.
“四无数”指的是四分之一经过上升的顺序，超越之后即成为名为“阿摩罗”（Amara）的城市。此句意译时应结合上下文意境解释。十（Dasah）是由象、战车、鼓、锦、竹笛、琵琶、琴、歌唱和鼓舞等乐器所组成的集合，“饮酒、吃饭”等十字形文字用于受持十字咒语，以示“十”为声相。另有一十一者表示“象声”，这是指象所发之声的使用。战鼓所产生的声音有时不扩散，有时响扬，应加以结合。象声既指象的声音，也指拥有象声之城镇。表达“饮食”和“饮酒”的词语，意在观念上理解，不应割断意义。
Sabbaṅgasampannaṃ uyyānapokkharaṇīādisampannattā. Lakkhaṇeti itthilakkhaṇe purisalakkhaṇe ca. Itihāseti porāṇe. Sadhammeti attano tevijjadhamme ca yaññavidhiādike ca. Pāraminti pārañāṇaṃ pārādhigamaṃ gato. Cintesahanti cintesiṃ ahaṃ sumedhabhūtoti satthā vadati. Atthihehitīti so vijjamāno bhavissati. Na hetuyeti abhavituṃ. Evamevāti evamevaṃ. Na gavesatīti na gantuṃ esati na icchati nānugacchati vā. Dhoveti dhovante. Serīti sāyattiko. Sayaṃvasīti savaso. Mahācorasamo viyāti kāyasārāgavasena duccaritānesanehi kusalabhaṇḍacchedanā. Nāthāti nāthavanto. Pañcadosavivajjitanti evamādikassa attho kesuci aṭṭhakathāpotthakesu likhitoti katvā na vakkhāma.
具备完全一切部位的园林和池塘等特征。标志（Lakkhaṇa）即是区分雄性和雌性的两性特征。传说（Itihāsa）指古老的故事。善法（Sadhamma）是自身的三种慧道和祭祀仪式等。彼岸（Pārami）意味着渡越彼岸、获得彼岸之智慧。思惟（Cintesa）是思考“我久已具慧”之理。存在利益（Atthihehiti）指“存在之因将产生未来”，非因即无。如此等等。“不追求”，是指不想去、不愿意去、不跟从他人。清洗（Dhoveti）即为清洁或洗净。细缢（Serī）指被束缚。自存（Sayaṃvasī）指自我居住。暗指“如同大盗藏匿其身躯和财富时的行径”，及对善法的妨害切断。保护者（Nātha）即是守护。所谓“五毒未净”是对相关词义的解释，已有译注文献说明此义，故此处不赘。
Sāsaneti ettha tāpasasāsanaṃ jhānābhiññā ca. Vasībhūtassa sato. Mayi evaṃbhūte dīpaṅkaro jino uppajji. Sodheti jano. Añjasaṃ vaṭumāyananti pariyāyavacanehi maggameva vadati. Mā naṃ akkamitthāti ettha nanti padapūraṇamatte nipāto. Ghātiyāmahanti ettha ca a-iti ca haṃ-iti ca nipātā, ahaṃ-iti vā eko nipāto sānunāsiko kato. Āhutīnanti dakkhiṇāhutīnaṃ. Manti mama, maṃ vā abrvi.
「教法」一词意指这里的“苦修者戒律”和“禅那三昧”。“已成霸主者”谓之“具有正念者”。有一说法谓，迪婆迦罗圣者由我本身在此时现起。人们说“善于消除过错”。以变体词而言，“毗揭”意为“移动/旅行者”，本义是“表达聚合体的词组”。“莫使我们灭亡”之意，是通过叠词构成的预补语。杀害语（Ghātiyāmahanti）和“啊-”与“哈-”开头的叠词，是指“一人称单独自称”。“献祭”意指“给予南方献祭之意”。“说法”有“我属”或“对我所说”的涵义。
Kappe atikkamitvā vuttepi bodhimhi mātādisaṃkittane saṅgaṇhituṃ ‘‘bodhi tassa bhagavato’’tiādimāha. Sukhenāti uttamena sukhena. Asamoti tāpasehi asamo. Abhiññāsukhatopi visiṭṭhaṃ īdisaṃ buddhattabyākaraṇajaṃ sukhaṃ alabhiṃ. Yāti yāni nimittāni. Ābhujatīti āvattati. Abhiravantīti saddaṃ karonti. Chuddhāti nikkhantā. Nuddhaṃsatīti na uddhaṃ gacchati. Ubhayanti ubhayavacanaṃ. Dhuvasassatanti ekantasassataṃ, aviparītamevāti attho. Āpannasattānanti gabbhinīnaṃ. Yāvatādasa disā, tattha. Dhammadhātuyāti dhammadhātuyaṃ, sabbesu dhammesu vicināmīti attho.
「历尽劫数」后，尚未论及觉悟的生母等亲属，称为“世尊菩提者”等说。所谓“欢乐”是指极乐愉快。“不平等”，谓与苦行者不平等。虽具神通之乐，乃是佛果觉者所生出的殊胜快乐。行者经历种种因缘相应之相继迹象。动摇之意，谓困顿转动。复兴音声，谓唱唱出声。灭尽意义，即是出离境界。非上升，意指不向上升。双重语即双词之用。长久之意是“纯净、恒久”。怀孕之意是指孕妇。“迄今为止所覆盖的十二个方向”，指全部周围。法界者，是指诸法界域，意指考察万物诸法之义。
Yassa sampuṇṇo, taṃ vamateva udakaṃ nissesaṃ. Eteti ekissāpi dānapāramitāya anekappakāratāya bahuvacananiddeso kato. Paṭilaggitaṃ rakkhatīti vacanaseso, bhummatthe vā upayogo . Catūsu bhūmīsūti pātimokkhādīsu saṃvarabhūmīsu. Advejjhamānasoti kadāci khamanaṃ kadāci akkhamanaṃ, kassaci khamanaṃ kassaci akkhamananti evaṃ dvedhābhāvaṃ anāpannamānaso hutvā. Saccassa vīthi nāma diṭṭhādi ca adiṭṭhādi ca yathābhūtaṃva vatthu. Adhiṭṭhānanti kusalasamādānādhiṭṭhānaṃ, samādinnesu kusalesu acalatā adhiṭṭhānaṃ nāma. Pathaviyā upekkhanaṃ nāma vikārānāpatti. Aññatrāti aññaṃ. Sabhāvarasalakkhaṇeti ettha bhāvoti aviparītatā vijjamānatā, saha bhāvena sabhāvo, aviparīto attano bodhiparipācanakiccasaṅkhāto raso, anavajjavatthupariccāgādisaṅkhātaṃ lakkhaṇañca sabhāvarasalakkhaṇaṃ, tato sammasato. Dhammatejenāti ñāṇatejena. Calatāti calatāya kampanatāya. Sesīti sayi. Mā bhāthāti mā bhāyittha. Sabbītiyoti sabbā ītiyo upaddavā taṃ vivajjantu.
「满溢者」谓满水倾覆者。“至此”，是指某一布施波罗蜜之多方面多数量。《巴利语语法辞典》有多处指代复数。谓“覆盖、保护”之意，是指“土地之用方法”。“四地”谓巴提摩卡等戒律所依止的护持之地。释“不生嗔恨”，谓或时宽容，或时不宽容，或时宽恕，或时不宽恕——意即成就心无二相之状态。真理之路径，谓见境与不见境，皆依实如是而行。决心，谓于善法与正定不动摇之坚固。比喻“土地安乐”，意指远离心意变化。除此之外者，谓别的。共相特征者，意指在身体觉悟初成之时所现之特征，具无过失处、清净现象等被称为共相特征。由此悟得真谛。智慧之光明，谓辨明慧光。动摇，谓随动摇摆不定。终止，谓结束。“勿怕”，即不要恐惧。谓诸“全部”的复数形式，意为“诸止扰之事须消除”。
Sumedhakathāvaṇṇanā niṭṭhitā. · 苏美达故事释毕。
Pavacchatīti deti. Yogenāti upāyena. Samiṃsūti sannipatiṃsu. Appattamānasāti appattaarahattā bhikkhū garahitā bhavanti. Rittāti suññā antarahitā. Sālakalyāṇī nāma eko rukkho. Buddhacakkavattikāleyeva kira ekāheneva uppajjati.
『将给予』者，给予也。『以方便』者，以善巧方法也。『他们聚集』者，集合也。『心未达者』者，尚未证得阿拉汉果之比库们受到呵责。『空』者，空无、消失也。沙拉咖雅尼是一棵树的名字。据说，唯在佛陀与转轮王之时代，此树方于一日之内生起。
Liṅgasampattīti purisaliṅgatā. Hetūti tihetukapaṭisandhitā. Guṇasampattīti abhiññāsamāpattilābhitā. Adhikāroti buddhānaṃ sakkārakaraṇaṃ. Chandatāti buddhattappattiyaṃ chandasamāyogo. Sabbaṅgasampannāti aṭṭhaṅgāni samodhānetvā katapaṇidhānā. Pakkhikāti pīṭhasappikā. Paṇḍakāti ubhayaliṅgarahitā. Bodhisattā ca brahmalokūpapattipaṭhamakappikesu kālesu ubhayaliṅgarahitā honti, na pana paṇḍakapariyāpannāti etamatthaṃ dassetuṃ ‘‘pariyāpannā na bhavantī’’ti vuttaṃ, yathāvuttesu vā dosesu sabbesu pariyāpannā na bhavanti, bodhisattesu vā pariyāpannā tadantogadhā, paricchinnasaṃsārattā vā pariyāpannā bodhisattā ubhatobyañjanapaṇḍakā na bhavantīti attho. Sabbattha suddhagocarā yasmā, tasmā micchādiṭṭhiṃ na sevanti. Micchādiṭṭhinti natthikāhetukākiriyadiṭṭhiṃ. Bhavābhaveti khuddake ceva mahante ca bhave. Bhojaputteti luddake. Lagananti saṅgo. Aññathāti līnatā. Gāmaṇḍalāti gāmadārakā. Rūpanti vippakāraṃ. Ayaṃ tāva nidānakathā yāya abhidhammassa buddhabhāsitatāsiddhīti atthayojanā kātabbā.
「Liṅgasampatti」意为「具有人格特征」。原因为三因缘所聚合而起。具备之品性指的是达到神通等超凡能力。统御权威指佛的受敬重。渴望指通达佛陀果位之志向。具备八正道所成之行为与誓愿。Pakkhika为保有底座果实者；Paṇḍaka为缺男女二相者。菩萨初入梵天界时，为无男女二相之状态，此非为阴阳缺失故称为Paṇḍaka，乃因断绝轮回，故不具阴阳二趣。菩萨常处清净境界，因此不染邪见；邪见是指没有实效因果的错误见解。生死有大小差别。小者如奴婢，大者如主人。执着即依附。异谓即疏离。乡村口称村童。色相为形体之表现。此乃论述因缘关系的开端，意在说明这是佛法中经常讲述之义理之结合。
Nidānakathāvaṇṇanā niṭṭhitā. · 因缘叙事的注释完毕。