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Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者
Abhidhammapiṭake · 在阿毗达摩藏中
Dhammasaṅgaṇī-anuṭīkā · 《法集论复注》
Vīsatigāthāvaṇṇanā
二十偈释义
§1
1. Abhidhammasaṃvaṇṇanāya atthaṃ saṃvaṇṇetukāmo tassā ādigāthāya tāva payojanasambandhābhidhānapubbaṅgamaṃ atthaṃ niddhārento uḷārajjhāsayānaṃ nisammakārīnaṃ paṭipatti paresaṃ vividhahitasukhanipphādanappayojanāti ācariyassāpi dhammasaṃvaṇṇanāya ādimhi satthari nipaccakārassa antarāyavisosanatthatā viya satthari dhamme ca paresaṃ accantasukhappaṭilābhasaṃvattaniyasaddhāratanuppādanatthatāpi siyāti dassetuṃ ‘‘dhammasaṃvaṇṇanāya’’ntiādimāha. Tattha yathānusiṭṭhaṃ paṭipajjamāne apāyesu apatamāne dhāretīti dhammoti sāmaññavacanopi dhamma-saddo saddantarasannidhānena idha pariyattivisesavisayo. Saṃvaṇṇīyati attho etāyāti saṃvaṇṇanā, aṭṭhakathā.
一、为了对《阿毗达摩》的释义而作的意义阐述，起始偈便先说明了此经文的用途，其内容首先揭示了为无过失、心清净的修行者，证明多种利益快乐之遂生的修行，因此说“注释佛陀所述教法”。这里意旨显示“为教法作释义”，且依教法所习之规矩，在不断生灭、无常中保持不懈，称之为“法”，此“法”即是广义所说，且于文义交流中为释法之对象。释义即阐明其义，谓之注疏。
Tividhayānamukhena vimuttidhammaṃ yathārahamanusāsatīti satthā. Paṇamanaṃ paṇāmo, kāyavācācittehi satthu guṇaninnatā. Kiriyā karaṇaṃ, paṇāmassa karaṇaṃ paṇāmakaraṇaṃ, vandanāpayogo. So ca kiñcāpi ‘‘idāni adhippetaṃ paṇāmaṃ karonto’’tiādinā ‘‘tassa pāde namassitvā’’tiādikassa adhippetapaṇāmabhāvaṃ dassessati, ‘‘karuṇā viyā’’tiādikassa pana sabbassa thomanāvasena vuttassapi vasena veditabbo. So hi satthu mahākaruṇādiguṇavisesakittanavasena pavatto mahākaruṇādiguṇavisesāvinābhāvinā saṃvaṇṇiyamānasaṃvaṇṇanādhammavibhāvitena dhammassa svākkhātabhāvena svākkhātadhamme satthari anuppannasaddhānaṃ saddhājananāya, uppannasaddhānañca bhiyyobhāvāya hoti. Satthuno ca aviparītadhammadesanabhāvena avitathadesanābhūte dhammeti etena satthuno mahākaruṇādiguṇānaṃyeva ca phalavisesanipphādanasamatthatāya pasādāvahataṃ āha. Dhammena hi satthusiddhi, satthārā ca dhammasiddhi, dhammasampattiyāpi satthuguṇatāya satthuguṇavibhāvanena sampajjatīti.
佛陀通过三种歧途将解脱之法如实指示。礼敬为礼拜，乃以身语意三业，称扬佛陀功德而表达敬意。行礼即是表达礼敬、拜礼之仪式。此乃“现在正行礼敬”的状态，像“恭敬其足跪拜”等仪式示范，表现的是充满仁慈之心而起的敬意。佛陀以广大仁慈诸德而著称，施教具此德相，透过诠释法义，令教法于正信中弘扬开显，生起弟子坚定的信念，且愈发增长信心。佛陀以不违真理的说法，非虚妄之教，正是佛陀广大慈悲诸德得以成果显现、能令信心生发的根本，也因此能生起恭敬之心。佛陀教法的成就、佛陀本人证悟的成就，皆由具足诸德而发，显于对德性的正见及诠释之中。
Evaṃ satthari paṇāmakaraṇassa ekaṃ payojanaṃ dassetvā idāni sambandhaṃ vibhāveti ‘‘tadubhayappasādā hī’’tiādinā. Na hi satthari dhamme vā appasanno saṃvaṇṇiyamāne tadadhigantabbe ca dhamme sammā paṭipajjati, nāpi sīlādianupādāparinibbānantaṃ mahantaṃ atthaṃ sādheti, tasmā dhammasaṃvaṇṇanāsu paresaṃ sammāpaṭipattiākaṅkhāya tathārūpadhammapaṭiggāhakehi ca viniyojitena satthari dhamme ca pasāduppādanaṃ satthari paṇāmakaraṇaṃ vihitanti adhippāyo.
然后说明佛陀礼敬表达的一个目的，即达成彼此间的安心与欢喜。若佛陀对法未得欢喜发表释义，则听闻者不能正确遵行法，不可能由戒行而证得究竟解脱之伟大目标。因此，为了让他人正确修行教法、获得清净欢喜的修行果效，佛陀特意示现礼敬乃是使弟子信心稳固、愈生安心的方便法门。故於教法释义中，佛陀礼拜教法即是一种根本手段。
Bhagavato guṇasaṃkittanaṃ tassa dhammasaṅghānampi thomanā hotiyevāti vuttaṃ ‘‘ratanattayapaṇāmavacana’’nti. Tathā ca vakkhati ‘‘bhagavato thomanenevā’’tiādi (dha. sa. mūlaṭī. 6). Vakkhamānaṃ vā ‘‘saddhammañcassa pūjetvā’’tiādiṃ sandhāya vuttaṃ. Viññāpanatthaṃ paresaṃ viññūnanti vā sambandhanīyaṃ. Aviññūnaṃ appamāṇatāya abhājanatāya ca viññūnaṃ gahaṇaṃ. Te hi buddhādīsu sagāravassa pamāṇabhūtataṃ jānantā tassa vacanaṃ sotabbaṃ saddhātabbaṃ maññanti, sammadeva ca naṃ anutiṭṭhantā tadadhippāyaṃ pūrenti. Idhāpi purimanayeneva sambandho veditabbo pasādaviññāpanādimukhenapi sammāpaṭipattiākaṅkhāya paveditattā.
又言礼敬佛陀的德行，及佛法僧三宝，能够激生赞叹之心，是名“宝列礼敬文辞”。又言“礼敬即是赞叹”，并有诸经论支持。赞叹即以信敬心敬礼佛法。凡有智慧者，藉此赞叹宣扬佛陀之语，于未觉悟者生敬信正念。智慧者明了佛陀等的庄严乃标准，是应当听听应当信受的法文，故诚实聆听，信受不违正法。以前所示，亦应以安心之宣扬，令信心生起，广修正行。
Ettha ca paṭhamo atthavikappo saddhānusārīnaṃ puggalānaṃ vasena vutto, dutiyo dhammānusārīnaṃ. Paṭhamo vā asaṃsiddhasatthudhammānaṃ vasena vutto, dutiyo saṃsiddhasatthudhammānaṃ. Tathā paṭhamo paṭhame ratane paṇāmakiriyādassanaparo, dutiyo itaresupīti ayaṃ viseso veditabbo.
这里首先作第一义项的解说，即以信心随顺修行者为论述主旨；其次以随顺法修行者为界别。第一者，乃以未究竟成就佛陀法者为范围；第二者，以上已究竟成就佛陀法者为范围。如此第一者以上的宝列礼敬功德示现者，第二者则是对其他者之诠释，于此区别应当令人得观。
Paṇāmo karīyati etāyāti paṇāmakaraṇaṃ, paṇāmakiriyābhinipphādikā cetanā. Sā hi khettasampattiyā ācariyassa ca ajjhāsayasampattiyā diṭṭhadhammavedanīyabhūtā yathāladdhasampattinimittakassa kammassa balānuppadānavasena purimakammanipphannassa vipākasantānassa antarā vemajjhe āyanti āpatantīti antarāyāti laddhanāmānaṃ rogādianatthānaṃ vidhāyakassa upapīḷakassa upacchedakassa vā kammassa viddhaṃsanasamattho puññātisayoti imamatthaṃ dasseti ‘‘ratanattayapaṇāma…pe… visesabhāvato’’ti. Evañca katvā rāgādipariyuṭṭhānābhāvavacanena antarāyassa kāraṇabhūtāya payogavipattiyā abhāvassa, atthalābhādivacanena anantarāyatāhetubhūtāya payogasampattiyā sabbhāvassa, ‘‘sabyāpajjhāya pajāya abyāpajjho viharatī’’ti (a. ni. 6.10; 11.11) vacanena diṭṭheva dhamme sukhavihāritāya ca pakāsanaṃ mahānāmasuttaṃyeva udāhaṭaṃ.
敬礼之意作于此，即敬礼之行为，此行为由意念发动。此意念乃因地业成熟、师长所具之内心成熟，以及对所见法的感知而生。如是成熟之缘故，先前业所既发的果报之中间状态，因其力量而起动，称为介入。所谓介入，是指作为所得果报及疾病等不利益之缘，能造成痛苦、阻碍或断绝之业，具削除功能的障碍者。此义标示为“宝之敬礼……具有特殊性质”等意。以此方法论述，于离诸贪著之境界无障碍之语境中，此介入为障碍因素，使作用发生障碍；反观利益获得等语境则为无介入之因，使作用顺利发生；故文中云：“具因惑者的众生得无惑地安住”。此说即来自《增支部》六章第十节、第十一章第十一节。此语意之显现及安住无苦行于所见法中，为《大名经》明证。
Guṇavisesadassanatthanti etena satipi kāyamanopaṇāmānaṃ antarāyavisosanasamatthabhāve tehi paṇāmavisayassa paṇāmārahabhāvavibhāvanena sātisayo vacīpaṇāmo vihitoti dasseti. Guṇavisesavā hītiādinā ācariyassa yuttapattakāritaṃ dasseti. Desanā vinayapiṭaketi ettha nanu vinayapiṭakassapi desanābhāvato desanāvinayapiṭakānaṃ bhedavacanaṃ na yuttanti? No na yuttaṃ ‘‘tīsupi cetesu ete dhammatthadesanāpaṭivedhā’’ti (dha. sa. aṭṭha. nidānakathā; dī. ni. aṭṭha. 1.paṭhamamahāsaṅgītikathā; pārā. aṭṭha. 1.paṭhamamahāsaṅgītikathā) ettha viya samudāyadesanāya avayavadesanānaṃ ādhārabhāvato. Desanākāle vā manasā vavatthāpitāya vinayatantiyā vinayapiṭakabhāvato tadatthapaññāpanassa ca desanābhāvato bhedavacanaṃ. Atha vā desīyati etenāti desanā, desanāsamuṭṭhāpako cittuppādo, tassa ca vinayapiṭakavisayo karuṇāpubbaṅgamo ca soti evamettha bhedavacanopapatti daṭṭhabbā. Suttantapiṭaketiādīsupi eseva nayo.
所谓特质现见之意，此谓俱以五蕴身相为敬礼对象时，因欲令心恰当发起敬礼之意而能除去介入烦恼。曰具特质者，即指师长言说适宜之事。此处“说法律藏”者，岂因律藏无说法之义致律藏与说法律藏二别耶？非也，言三藏曰：“此三藏各为法义说法之不同表现”，此即因缘。释曰：于说法时，因心思维执持并律藏为根本，任所宣说法义之不同而有所偏离；或说时则生发出发心及悲悯之先导，故律藏主题具悲悯先行，为其异。类似该等差别乃合理合理。《经藏部》等亦同理。
Kathaṃ pana bhagavato desanā vinayapiṭake karuṇāppadhānā, suttābhidhammapiṭakesu ca paññākaruṇāpaññāppadhānāti viññāyatīti? Yato ukkaṃsapariyantagatahirottappopi bhagavā lokiyasādhujanehipi pariharitabbāni ‘‘sikharaṇī’’tiādīni vacanāni yathāparādhañca garahavacanāni vinayapiṭakadesanāyaṃ mahākaruṇāsañcoditamānaso mahāparisamajjhe abhāsi, taṃtaṃsikkhāpadapaññattikāraṇāpekkhāya verañjādīsu sārīrikañca khedamanubhosi, tasmā kiñcāpi bhūmantarapaccayākārasamayantarakathānaṃ viya vinayapaññattiyāpi samuṭṭhāpikā paññā anaññasādhāraṇatāya atisayakiccavatī, tatopi karuṇāya kiccaṃ adhikanti adhippāyena vuttaṃ ‘‘vinayapiṭake karuṇāppadhānā’’ti. Karuṇābyāpārādhikatāya hi desanāya karuṇāppadhānatā, suttantadesanāya mahākaruṇāsamāpattibahulo veneyyasantānesu tadajjhāsayānulomena gambhīramatthapadaṃ patiṭṭhapesīti karuṇāpaññāppadhānatā, abhidhammadesanāya pana sabbaññutaññāṇassa visayabhāvappahonako rūpārūpaparicchedo dhammasabhāvānurodhena pavattitoti paññāppadhānatā. Teneva ca kāraṇenātiādinā desanānurūpataṃtaṃsaṃvaṇṇanāya thomanā ācariyassa pakatīti dasseti.
世尊于说法律藏中为何称以悲悯智慧之联合？因即使于外貌粗陋烂跌之际，世尊亦极为慈悲，严格规定律藏戒戒，斥责于世俗中应忌之言行。因其戒则致使肢体肉体而感苦楚。是故某因缘条件相辅下，于不同场合间或分述有关戒律之细则，亦因行悲悯而超越常人。又因悲悯更重，特别以“律藏中具悲悯智慧联合”为其最高称述。于说法经典中，悲悯结合智慧则生慧明，其在阿毗达摩中则因具全知明确定法界之分，称智慧联合。此故亦足见师长以悲悯为念之缘由，故称云云。
Kusalā rūpaṃ cakkhumā dasa dāḷimādi samūhavasena atthānavabodhanattho viya atthāvabodhanattho hi saddappayogo attaparādhīno kevalo atthapadatthako, so padatthavipariyesakārinā iti-saddena saddapadatthako jāyatīti āha ‘‘karuṇā viyāti nidassanavacana’’nti. Nidassanañhi nāma nidassitabbadhamme tena ca sambandhe sati hoti, nāññathāti tassa nidassanabhāvaṃ vibhāvento āha ‘‘yassa yathā…pe… pavattitthāti attho’’ti.
眼为善质之体现，主眼语同十面红石之五色集合，显义解说之用。言辞若无目者，唯偏重语辞，纯为文字承继，故使语句易生反覆颠倒，遂成言辞变乱之物。即以「慈悲」为示范之言，且解释其义，故曰“示范之辞”。示范者，即用以示现及引导，令有所观照之义。
‘‘Tattha karuṇā viyāti nidassanavacana’’ntiādinā nidassananidassitabbadhammānaṃ ādhāravisayabyāpārehi savisesanehi saha pakāsanavasena gāthāya atthatatvaṃ dassetvā avayavabhedavasena atthaṃ dassetuṃ ‘‘kiratīti karuṇā’’tiādi vuttaṃ. Tattha nicchandarāgānaṃ bhūtapubbagatiyā vā sattatā veditabbā. Ekassapi dhammassa anekasāmaññākāravantatāya ‘‘yathāsabhāvaṃ pakārehī’’ti vuttaṃ. Tathā hi vuttaṃ – ‘‘sabbe dhammā sabbākārenā’’ti (mahāni. 156; cūḷani. mogharājamāṇavapucchāniddesa 85; paṭi. ma. 3.5) dhammānaṃ aññeyyattaṃ paṭikkhipati ñātuṃ asakkuṇeyyattābhāvato. Etena tassā paññāya akicchavuttitaṃ āha. Yatheva hi ‘‘ñeyyesu sabbesu pavattitthā’’ti ettāvatā adhippetatthe siddhe tesaṃ attattaniyatāvirahasaṃsūcanatthaṃ paresaṃ sattādimicchāgāhapaṭisedhanena dhamma-saddena ñeyyā visesitabbā, evaṃ ‘‘dhammesu sabbesu pavattitthā’’ti ettāvatā ca adhippetatthe siddhe dhammesu tassā paññāya ākaṅkhappaṭibaddhatāya akicchavuttitaṃ dassetuṃ aññeyyattapaṭisedhanena ñeyya-saddena dhammā visesitāti. Ñeyyadhamma-saddā nīluppalasaddā viya aññamaññaṃ bhedābhedayuttāti ‘‘ñeyyā ca te dhammā cā’’ti vuttaṃ. Yā yāti yathā-saddassatthaṃ dasseti. Byāpanicchāyañhi ayaṃ yathā-saddo, tappabhedā paññā pavattitthāti sambandhoti.
“此处‘慈悲’为示范之辞”说，乃以阐述所应示范及被示范之法理为重，详述其组成部分，故有“以慈悲为本”之句。文中应知一法含多表现形态，故云“依实相展现”。而众法皆以因缘和合及相互依存故不可单独认识。由此师长以之体现智慧不可分及平等不二之理，明说彼法荣枯不一之遗留。故而说“一切法如其本状而现”。此言辞即具备实相而行，断除误会之理。
Bhagavati pavattāvāti idaṃ yebhuyyena upamānopameyyatthānaṃ bhinnādhāratāya bhinnādhārassa ca upamānatthassa idha asambhavato vuttaṃ. Bhagavato karuṇāya aññehi asādhāraṇabhāvo satte saṃsāradukkhato uddharitvā accantasukhe nibbāne patiṭṭhapetuṃ attano sarīrajīvitapariccāgenapi ekantahitajjhāsayatāvasena veditabbo, yato vineyyānaṃ kosohitavatthaguyhapahūtajivhāvidaṃsanampi kataṃ, yañca yadime sattā jāneyyuṃ, bhagavato sāsanena rahadamiva sītalaṃ sampajjalitaṃ aggikkhandhampi samogāheyya. Aññesaṃ passantānanti sambandho. Uddhaṭāti padaṃ apekkhitvā mahoghapakkhandānaṃ sattānanti kammatthe sāmivacanaṃ. Ayañhettha saṅkhepattho – kāmādimahoghapakkhande satte tato uddhaṭā natthañño koci maṃ ṭhapetvāti passato yathā bhagavato karuṇāya āvisanaṃ hoti, na evaṃ aññesaṃ tathādassanasseva abhāvato. Atha vā aññesaṃ passantānanti yadipi pare passeyyuṃ, tathāpi na tesaṃ bhagavato viya karuṇokkamanaṃ atthi appaṭipattito attahitamattapaṭipattito cāti attho.
世尊之所宣说，乃以各种喻比为基，且此类基不同，且与所喻不同内容不可能混淆。因世尊具大悲心，超越常人，救拔众生脱离生死苦海，并以极乐涅槃为最终成就，于舍弃身命时专心一意，展现彼自他利益之间之深切真心。世尊所为烦恼消灭之如火燄清净之法，如此世尊悲悯兼含远大力量。所谓“他者观照者”，是指对众生之体察。所言“高大者”，是指广大聚集众生如大雾般众多之意。此处归纳曰——如欲、等烦恼具足之众生由此而产生高大援助。如所观察，世尊慈悲生起，常转为利益他人，非只是自我利益而已。
Anāvaraṇā tīsu kālesu sabbattha appaṭihatavuttitāya, asādhāraṇā sabbadhammānaṃ niravasesahetupaccayapariggahavasena tesañca sabhāvakiccādiavatthāvisesādiparijānanena āyūhanavelāyameva taṃtaṃkammānaṃ taṃtaṃphalavisesahīnamajjhimapaṇītādivibhāgassa indriyabaddhesu anindriyabaddhesu ca atisukhumatirohitavidūravuttiatītānāgatādibhedabhinnānaṃ rūpadhammānaṃ taṃtaṃkāraṇasamavāyavibhāvaneneva taṃtaṃphalesu vaṇṇasaṇṭhānagandharasaphassādivisesassa niravasesato paṭivijjhanena veditabbā. Ayañca attho bhagavato anekadhātunānādhātulokaṃ yathābhūtaṃ ñāṇādivasena veditabbo. Yathā ca passantassāti idaṃ rāgaggiādīhi lokasannivāsassa ādittatādiākāradassanaṃ bhagavato mahākaruṇokkamanupāyaṃ sandhāya vuttaṃ. Taṃ pana bahukehi ākārehi passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati. ‘‘Āditto lokasannivāso…pe… uyyutto…pe… payāto…pe… kummaggappaṭipanno…pe… upanīyati loko adhuvo…pe… atāṇo loko anabhissaro…pe… assako loko sabbaṃ pahāya gamanīyaṃ…pe… ūno loko atitto taṇhādāsoti passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamatī’’tiādinā (paṭi. ma. 1.117) paṭisambhidāmagge parosataṃ ākārehi dassitanti ganthavitthāraṃ pariharituṃ saṃvaṇṇayituñca upāyaṃ dassetuṃ āha ‘‘taṃ sabbaṃ paṭisambhidāmagge mahākaruṇāñāṇavibhaṅgavasena jānitabba’’nti. Indriyaparopariyattaāsayānusaya yamakapāṭihāriya sabbaññutānāvaraṇañāṇāni sesāsādhāraṇañāṇāni. Tesampi hi vibhaṅgo ‘‘idha tathāgato satte passati apparajakkhe’’tiādinā (paṭi. ma. 1.111) paṭisambhidāmagge nānappakārena dassitoti purimanayeneva atidisati. Ādi-saddena tattha vibhattānaṃ paṭisambhidāsaccañāṇādīnaṃ saṅgaho katoti veditabbo.
在三种时候中，对于一切处境中所不能遮蔽、不曾违犯的法，凭借超常的、无遗漏的一切法因缘所具足之取舍方法，以及诸因缘的聚集与分别等，因缘果报的特别区别，交织于诸根所缚及未束缚中，透过极细微、急速、远隔、过去和未来等各种分别的差异，分别诸色法的交织因缘现象，乃至于交织果报中所显现的色相、色彩、香气、触受等特殊之差别，皆应通过观察彻底明了。其意即是应当凭借世尊以多种界域真实知见等智慧，真实洞察一切众界诸法状态。正如世尊观见此因贪嗔痴等所燃烧的世间现象，被称为大慈悲诸善法渐次展开之方便法门。正因如此，于多种形态、诸佛及圣贤众生中发起大慈悲心。经典言说：“被燃烧的世间现象……燃尽的……灭亡的……堕入恶道的……被引导的恶劣世间……穷困无依的世间……安住于痛苦与渴爱后的世间”——这是对观见之佛及尊者众生中大慈悲的宣说。此类教义于《章辨录》中以不同形式加以显现。此处文字讲述经文细节以便通顺解说，并言此皆当在《章辨录》中，以大慈悲智慧深入分析方能彻知。关于诸根彼此对立的潜藏烦恼与盖障、无所不知的知见障碍和残余普通知见的划分皆称为特别的知见。《章辨录》中亦多方引用“此处如来见众生，护念其不退转”之类经典，层层解释且多次反复，是以十分丰富。由此可知，对经文的分解研判，乃是循此方法呈现。
Nippadesasappadesavisayā karuṇā viya bhagavato paññāpi idha nippadesasappadesavisayā niravasesā adhippetāti tassā katipayabhedadassanena nayato tadavasiṭṭhabhedā gahetabbāti dassento ‘‘paññāggahaṇena cā’’tiādimāha. Te pana sīlasamādhi paññāvimuttivimuttiñāṇadassana, dvācattālīsasatadukadhamma, bāvīsatitikadhamma, catusatipaṭṭhāna sammappadhāna iddhipāda sāmaññaphala ariyavaṃsādi, pañcagati pañcapadhāniyaṅgapañcaṅgikasamādhi indriya bala nissāraṇīyadhātu vimuttāyatana vimuttiparipācanīyadhammasaññādi, chasāraṇīyadhamma anussatiṭṭhāna agāravagārava nissāraṇiyadhātu satatavihāra anuttariya nibbedhabhāgiyapaññādi, sattaaparihāniyadhamma ariyadhana bojjhaṅga sappurisadhammanijjaravatthu saññā dakkhiṇeyyapuggalakhīṇāsavabalādi, aṭṭhapaññāpaṭilābhahetu micchatta sammatta lokadhamma ariyānariyavohāra ārambhavatthu kusītavatthu akkhaṇa mahāpurisavitakka abhibhāyatana vimokkhādi, navayonisomanasikāramūladhammapārisuddhipadhāniyaṅga sattāvāsa āghātavatthu āghātapaṭivinaya saññānānatta anupubbavihārādi, dasanāthakaradhamma kasiṇāyatana akusalakammapatha kusalakammapatha micchatta sammatta ariyavāsa dasabalañāṇa asekkhadhammādi, ekādasamettānisaṃsa sīlānisaṃsa dhammatā buddhihetu, dvādasāyatanapaṭiccasamuppāda dhammacakkākāra, terasadhutaguṇa, cuddasabuddhañāṇa, pañcadasacaraṇavimuttiparipācanīyadhamma, soḷasaānāpānassati saccākāra suttantapaṭṭhāna, aṭṭhārasa buddhadhammadhātu bhedakaravatthu, ekūnavīsatipaccavekkhaṇa, catuvīsatipaccaya, aṭṭhavīsatisuttantapaṭṭhāna, paṇṇāsaudayabbayadassana, paropaṇṇāsakusaladhamma, dvāsaṭṭhidiṭṭhigata, aṭṭhasatataṇhāvicaritādibhedānaṃ dhammānaṃ paṭivijjhanadesanākārappavattā, ye ca catuvīsatikoṭisatasahassasamāpattisañcārimahāvajirañāṇappabhedā, ye ca anantanayasamantapaṭṭhānapavicayadesanākārappavattā, ye ca anantāsu lokadhātūsu anantānaṃ sattānaṃ āsayānusayacaritādivibhāvanākārappavattāti evaṃpakārā bhagavato paññāpabhedā, sabbepi idha ādi-saddena nayato saṅgayhantīti veditabbaṃ. Ko hi samattho bhagavato paññāya pabhede anupadaṃ niravasesato dassetuṃ. Teneva bhagavantaṃ ṭhapetvā paññavantānaṃ aggabhūto dhammasenāpatisāriputtattheropi buddhaguṇaparicchedanaṃ patianuyutto ‘‘apica me, bhante, dhammanvayo vidito’’ti (dī. ni. 2.146) āhāti.
如同慈悲蕴涵所对边界和非边界诸处所的涵摄，世尊的智慧亦于边界和非边界诸处所无遗漏地展开，因此以此智慧的微妙分别，显示对应派生的差别，称为“凭智慧之持有”，世尊以此表达所摄内容。这里的“智慧”涵摄戒律、禅定、以智慧解脱及智慧觉知等法，是四百二十五法的总和，包括四念处、正勤、三十七道品中的各种觉支，五种心行、五根、五力、必离诸根、解脱之处以及加行之法。诸修习者应持续观想此诸法，除去障碍，住于无上的涅槃智慧境界，断除烦恼七害，持守圣宝，拥有正确三学慧，谨慎正行，除恶务善。如是诸法激发出正道境的彩相，持续修持，致使获得彻底的解脱和智慧。诸智慧包括对如来境界十二因缘及诸佛真义的彻底证知，世尊因智慧的深邃为依，乃出庄严诸佛景象，犹如大河之源头。由此认识世尊智慧的层层分类与广博，应当明了。对世尊智慧的区别，谁能全面展现，无有遗漏？长老沙利子乃智慧中领袖，亲自讲解佛之法义因缘，曾言：“佛法宗派我已了知”。
Saṃsāramahoghapakkhandānaṃ sattānaṃ tato santāraṇatthaṃ paṭipanno tehi payojito nāma hoti asatipi tesaṃ tathāvidhe abhisandhiyanti vuttaṃ ‘‘sattā hi mahābodhiṃ payojentī’’ti. Etena sabbenāti mahābodhimūlādidassanena. Apagamanaṃ nirupakkilesanti yojetabbaṃ. Jātasaṃvaddhabhāvadassanena ‘‘anādi anidhano ca satto’’ti evaṃpakārā micchāvādā paṭisedhitā honti. Samaññā…pe… dasseti satte paramatthato asatipi sattapaññattivohārasūcanato. Karuṇā ādipaññā pariyosānanti idaṃ sambharaṇanipphattikālāpekkhāya vuttaṃ, na paricchedavantatāya. Tenevāha ‘‘tannidānabhāvato tato uttarikaraṇīyābhāvato’’ti. Sabbe buddhaguṇā dassitā honti nayato dassitattā. Eso eva hi anavasesato buddhaguṇadassanupāyo yadidaṃ nayaggāhaṇaṃ. Paradhanaharaṇāditopi virati paresaṃ anatthapariharaṇavasappavattiyā siyā karuṇūpanissayāti karuṇānidānaṃ sīlaṃ. Tato eva ‘‘tato pāṇātipātādiviratippavattito’’ti vuttaṃ.
违背轮回之众生，为了脱离错乱及痛苦，皆应被引导至大觉悟的境地，此为彼等所依止，虽然从本质上说，他们是无常、不实的；但是，众生依约可被称为“存在”。经典有言：“众生以各自不同方式，执持向往大觉悟”。因此应当修行断除这烦恼之根。对于生死不断的流转现象，因其无始无终，众生有多种错误见解遭反驳。经文说：“众生不过是代表存在的存在者”，此意表示存在的相对约定的表示，而非真实永恒。慈悲与智慧并非终结，它们是整体法义与实践的部分。世尊的慈悲即是以引导众生离苦为己任，故所有佛之法德被证实，于此慧见之下万法皆显。正因如此，佛陀示现无间断的慈悲之道，断绝他人之恶行，令其不再转犯。
§2
2.Yassā saṃvaṇṇanantiādinā ‘‘dayāyā’’tiādithomanāya sambandhaṃ dasseti. Payojanaṃ pana vuttanayena veditabbaṃ. Abbhantaraṃ niyakajjhattaṃ, tato bahibhūtaṃ bāhiraṃ. Dayāti karuṇā adhippetāti dayā-saddassa mettākaruṇānaṃ vācakattā vakkhamānañca anuyogaṃ manasi katvā vuttaṃ. Tāya hi samussāhito, na mettāyāti adhippāyo. Pubbe vuttassa paṭiniddeso hotīti ta-saddassa atthaṃ āha. Tanti paññaṃ visesetvā upamābhāvena vinivattā caritatthatāya. Paṭiniddesaṃ nārahati padhānāpadhānesu padhāne kiccadassanato. Dvinnaṃ padānaṃ…pe… vatoti karuṇāvācinā dayā-saddena ekādhikaraṇabhāvena vuccamāno ta-saddo tato aññadhammavisayo bhavituṃ na yuttoti adhippāyo. Apariyāyasaddānaṃ samānādhikaraṇabhāvo visesanavisesitabbabhāve sati hoti, nāññathāti āha ‘‘samānā…pe… hotī’’ti. Samānādhikaraṇabhāvena hettha visesanavisesitabbabhāvo sādhīyati, sā ca samānādhikaraṇatā visiṭṭhavibhattikānaṃ na hotīti samānavibhattitāyapi tameva sādhīyatīti ‘‘dayā…pe… cida’’nti idaṃ dayāya visesitabbabhāve kāraṇavacanaṃ. Padhānatāya hi sāmaññatāya ca sā visesitabbā jātā. Tattha bhagavato tadaññesañca karuṇānaṃ vācakattā sāmaññatā veditabbā. Tassa cāti dayā-saddassa. ‘‘Padhānañca pañña’’ntiādinā kiñcāpi purimagāthāya paññāppadhānā, ‘‘tāyā’’ti pana kevalaṃ avatvā dayāvisesanabhāvena vuttattā appadhānāyapi karuṇāya paṭiniddeso yuttoti dasseti. Appadhānatā ca karuṇāya purimagāthāya vasena vuttā, idha pana padhānā eva. Tathā ca vuttaṃ ‘‘dayāsamussāhinīti padhānā’’ti (dha. sa. mūlaṭī. 2).
其次，文中所说“以慈悲心”等表述，揭示了同爱意念间的联系。此处亦当知其缘起目的——既有内在，也有外在。所谓“慈悲”，主要指“慈”的含义，即发自内心的爱和关怀，既非仅仅“慈”亦非单纯“悲”，此关联乃言语的传达与心理的依止而产生。由于惯用、约定俗成，所以非“慈”即“悲”的简单推断。解析前文“同义表达”一节所言，此“慈悲”合于言语使用的逻辑。分别两词用法，并称“慈”的兼具调解和偏重，言“慈”和“悲”的词义不宜混合，因其在不同语境有差别。词义的偏重关系和通用性为其共存提供基础。文中进一步详细说明世尊及弟子语中的“慈悲”的共通用法。引经据典，以前段中叙述的辞意，说明“慈悲”这一合成词的细微用法及其引用的经句。且据传，谓“以慈悲心无疲厌”，即对众生保持不捨之怜悯。
Kathaṃ pana…pe… ñātabbāti vakkhamānaññeva atthaṃ hadaye ṭhapetvā codeti. Yadi evanti yadi aṭṭhakathāya adhippāyaṃ aggahetvā vacanamattameva gaṇhasi. Mettāti ca na yujjeyyāti yathā ‘‘mettacittataṃ āpanno’’ti etissā aṭṭhakathāya vasena na dayā karuṇā , evaṃ ‘‘nikkaruṇataṃ āpanno’’ti etissā aṭṭhakathāya vasena na dayā mettāti vacanamattaggahaṇe aṭṭhakathānampi virodhaṃ dasseti. ‘‘Adhippāyavasena yojetabbo’’ti vatvā tameva adhippāyaṃ dayā-saddo hītiādinā vivarati. Akkharacintakā hi dayā-saddaṃ dānagatirakkhaṇesu paṭhanti. Anurakkhaṇañca mettākaruṇānaṃ hitūpasaṃhāradukkhāpanayanākāravuttīnaṃ samānakiccaṃ, tasmā ubhayattha dayā-saddo pavattatīti vuttaṃ. Antonītanti antogadhaṃ, rukkhattho viya dhavakhadirādīnaṃ anurakkhaṇattho mettākaruṇānaṃ sāmaññanti attho, adhippāyo pana ‘‘dayāpanno’’ti ettha sabbapāṇabhūtahitānukampīti anantaraṃ karuṇāya vuttattā dayā-saddo mettāpariyāyoti viññāyati. Mettāpi hi karuṇā viya pāṇātipātaviratiyā kāraṇanti. ‘‘Adayāpanno’’ti ettha pana kāruṇiko avihiṃ sajjhāsayattā paresaṃ vihesāmattampi na karoti, ko pana vādo pāṇātipātaneti nikkaruṇatāya pāṇātipātitā dassitāti veditabbā. Etamevatthaṃ sandhāya ‘‘evañhi aṭṭhakathānaṃ avirodho hotī’’ti āha. Yadi dayā-saddo mettākaruṇānaṃ vācako, evampikathaṃ pana karuṇā ‘‘dayā’’ti jānitabbāti anuyogo tadavattho evāti codanaṃ manasi katvā karuṇā ca desanāyātiādinā karuṇāya eva gahaṇe kāraṇamāha.
但若问“如何理解”——仅凭言语是难以完全领悟之，若仅依阿跋致论中之言辞，未必能真正感得其中义理。“慈”不宜独立，而应蓄积“慈心”念，正如经典中言：“得具慈心念者”。倘若修行中缺乏慈悲，依注疏之例，称“无慈悲”与“弃慈悲”，有冲突。文中说明“赋予方法”应合乎依止，慈悲言语须有根基。书中作者动用字体标识，诠释“慈悲”之语，涵盖其施舍、保护、利益他众的相应涵义。因此，慈悲与慈语在用语文字与修持上，理应同归统一。内涵深刻简洁，且犹如树木之坚韧，是缘于慈悲而起。表明慈悲含义丰富，具护持一切众生之立场，乃此处言辞之意。尽管“慈”亦是护生不可杀戒的重要因缘之一，故而广义“慈”乃慈悲之象征。文末点明此未与“敬爱”等义冲突，是对佛教慈悲教义的细致梳理。
Nanu tāyātiādinā sāmatthiyatopi pakaraṇaṃ balavanti pakaraṇavaseneva karuṇāvisayassa ñātataṃ dasseti. Yathāruci pavattitthāti etaṃ purimagāthāya sappadesanippadesasattavisayāya karuṇāya gahitabhāvassa kāraṇavacanaṃ. Yathārucipavatti hi ekasmiṃ anekesu ca icchānurūpappavattīti. ‘‘Idha pana nippadesasattavisayataṃ gahetu’’nti etena siddhe sati ārambho ñāpakattho hotīti puna ‘‘sattesū’’ti vacanaṃ imamatthavisesaṃ bodhetīti dasseti. Na devesuyevātiādināpi dayāsādhanassa samussāhanassa sattavisayabhāve sāmatthiyaladdhepi ‘‘sattesū’’ti vacanaṃ tassa nippadesasattavisayabhāvo adhippetoti imaṃ visesaṃ ñāpetīti dasseti.
接下文“以慈悲……”等说，说明了具备力量的论述书中，如何使慈悲主题之亲缘明显。此乃前文经典中反复提及之“慈悲”特质的起因词。因色彩和变化多端的因缘作用，“慈悲”得以逐渐发挥。言“缘由起于此边界”，意指若成就于此，则总起点应当明确。次而言“于众生中”，此语教导我们该特定意义之知识。否认“仅对天神或特定者有效”之想法，说明此“众生”包含普遍对象。显现由“慈悲”所起生物作用之原始意图，面面俱到表述，使能观礼者恰切理解。
Kāladesadesakaparisādiparidīpanaṃ bāhiranidānanti kālādīni niddhārento ‘‘yasmiṃ kāle’’tiādimāha. Avasānamhi vasanto tidasālayeti vacanatoti etena tassa pāṭihāriyassa saddantarasannidhānena avacchinnataṃ dasseti. Tattha pavattavohārena ca na sakkāti puthujjanasantānepi rāgādipaṭipakkhaharaṇassa abhāvato nicchandarāgesu sattavohāro viya puthujjanasantāne rāgādipaṭipakkhaharaṇavasena pavattaṃ tadabhāvepi bhagavato santāne ruḷhīvasena pāṭihāriyantveva vuccatīti na sakkā vattunti adhippāyo. Diṭṭhiharaṇavasena ye sammādiṭṭhikā jātā acelakakassapādayo viya, diṭṭhippakāsane asamatthabhāvena appaṭibhānabhāvādippattiyā saccakādayo viya.
所谓从时间、方位、族类等外在缘起而生起的解释，是指以时间等为起点，称为‘在某个时间’等。‘在终极时节’如‘夏季’等词语，即以此表示通过词义联系的存在状态的连续性。至于由变化流转而不被认为能发生的事实，乃因外在缘起诸法的缺失，譬如凡夫众生中，因无喜嗔等相反转故，若将无渴爱诸法的现行视之为凡夫众生中去除贪染等相反转的果，则世尊法教中者虽无此流转，仍称为世尊的果位玄妙不可思议，故不可称为具流转。以持见破除者是正见人，如洁净如螺旋盔甲雄鹿之足；因持见破除力未具足，无法体现真谛等，犹如修习者未现成等。
§3
3.Sītapabbatā nāma ‘‘sineruṃ parivāretvā ṭhitā yugandharo…pe… giri brahā’’ti (visuddhi. 1.137; pārā. aṭṭha. 1.1 verañjakaṇḍavaṇṇanā) evaṃ vuttapabbatā.
第三。寒山名为‘护围辟旅’，‘常守山峦’……如《净相》一一三七页与毗耶沙解说集第一卷‘夕纱坎达论’中所载，如是称为护围辟旅之山。
§4-5
4-5. Sabbaso cakkavāḷasahassehi sabbaso āgamma sabbaso sannisinnenāti sambandhavasena tayo vikappā yuttā, sabbaso cakkavāḷasahassehi dasahi dasahīti pana aniṭṭhasādhanato paṭisedhito. Vajjitabbeti ye vajjetuṃ sakkā ‘‘atisammukhā atisamīpaṃ unnatappadeso’’ti, ete. Itare pana tassā parisāya mahantabhāvena na sakkā pariharituṃ.
第四、第五。全体轮转界由千倍轮转界汇集而成，又由诸集合相汇聚而成。此三者互为联系，称为三种变化。但因未趋于最终成就，故被否定为非完备。所谓‘可分离’，指有者能分者曰可分，‘极近极密之高处’，诸如此类，均为能分离之例。其他则因其团体的广大，不能应付护卫。
‘‘Sabbañeyya…pe… samatthā’’ti vatvā tesaṃ desetabbappakārajānanasamatthāti vacanaṃ attanā paṭividdhākārassa dhammasāmināpi paresaṃ desetuṃ asakkuṇeyyattā vuttaṃ. Aññathā sabbepi sattā diṭṭhasaccā eva bhaveyyuṃ. Sabbañeyyadhammānaṃ yathāsabhāvajānanasamatthatādiyeva yathāvuttabalaṃ. Tesaṃ gahaṇasamatthataṃ dīpeti, adhikavacanamaññamatthaṃ bodhetīti adhippāyo.
‘一切皆得胜……应能’等语，表示对当说法门之通达度的具备，自己能说教他人则曰‘无碍’，亦表明对他人说教能力的缺乏。若非如此，一切众生或当实体为见谛。‘一切各法之通达’，如在随其自然认识能力等方面，符合应有的力量。以此而阐明掌握能力，说明要义，并依大论推测之。
§6
6.Tathāgato vandanīyotiādinā ‘‘namassitvā’’tiādikiriyāvisesānaṃ taṃtaṃsuttānurodhena pavattitamāha. Sarīrasobhaggādīti ādi-saddena kalyāṇavākkaraṇatāādhipaccaparivārasampattiādi saṅgayhati.
第六。谓如来受人敬礼等特定礼仪，乃因众生恭敬行为之应求而兴起。‘身体华美’等初起词，涵摄善妙言辞、因缘果报关系和随伴之成就等义。
§7
7.Antaradhāpetvāti nirodhetvā. Nirodhanañcettha uppādakahetupariharaṇavasena tesaṃ anuppattikaraṇanti veditabbaṃ. Atthaṃ pakāsayissāmīti sambandhoti ‘‘sosetvā’’ti pubbakālakiriyāya aparakālakiriyāpekkhatāya vuttaṃ.
第七。‘消灭’即废止。此处消灭指以缘起之生起因加以排除，使其不生而为无生之因。‘有关之意’谓以‘感受’作前因事，说明相对时间对比而生后因之含义。
§8
8.Dukkarabhāvaṃdīpetunti adukkarassa tathāabhiyācetabbatābhāvatoti adhippāyo. Pārājikasaṅghādisesānaṃ sīlavipattibhāvato thullaccayādīnañca yebhuyyena ācāravipattibhāvato ācārasīlānaṃ tathā yojanā katā, tathā cārittasīlassa ācārasabhāvattā itaraṃ sabhāveneva gahetvā dutiyā. Asakkuṇeyyanti visuddhācārādiguṇasamannāgatena sabrahmacārinā saddhammaciraṭṭhitatthaṃ sādaraṃ abhiyācitena tena ca abhidhammatthappakāsane samatthoti yāthāvato pamāṇitena tabbimukhabhāvo na sukaroti adhippāyo.
“八、曰难行性或不难因其非难故欲行者，即是‘主张’。此指巴拉基咖及桑哈地谢萨等戒失，兼因如土喇吒亚等诸多行为失失，遂对戒法立有相应的结合（约束）；以及因戒性行为本质，划入其他会议中第二条。‘不可傍见’者，谓具净行等功德之具足比库在沙弥时代，为恒久护持正法而恭敬而请，不久即明其义理。故妥然遵守规定，临场面虽难，亦无难行之主张。”
§9
9.Devadeva-saddassa attho paṭṭhānasaṃvaṇṇanāṭīkāyaṃ vipañcitoti na vitthārayimha.
“九、‘天上天’佛号之义，在《佛地教义记》注疏中已详述，今此不复展开。”
§13
13.Paṭhamasaṅgītiyaṃ yā aṭṭhakathā saṅgītāti vacanena sā bhagavato dharamānakālepi aṭṭhakathā saṃvijjati, tena pāṭho viya bhagavaṃmūlikāvāti viññāyati. ‘‘Abhidhammassā’’ti padaṃ ‘‘atthaṃ pakāsayissāmī’’ti etadapekkhanti ‘‘kassa pana sā aṭṭhakathā’’ti pucchitvā adhikāravasena tameva abhidhammapadaṃ ākaḍḍhati. Āvuttiādivasena vā ayamattho vibhāvetabbo.
“十三、所谓初次唱诵之八解注，谓于世尊正法弘扬时已有八解注存在，故可视为正法根基。‘将表明义理’之‘阿毗达摩’语，遂应回答‘此八解注为何物’这一请求，由权限而详述此阿毗达摩词义。此义理亦得多次重复，故需加以区别说明。”
§16
16. Ariyamaggassa bojjhaṅgamaggaṅgajhānaṅgavisesaṃ pādakajjhānameva niyametītiādinayappavatto tipiṭakacūḷanāgattheravādo ādi-saddena vipassanāya ārammaṇabhūtā khandhā niyamenti, puggalajjhāsayo niyametīti evamādayo moravāpivāsimahādattattheratipiṭakacūḷābhayattheravādādayo saṅgayhanti. Tappakāsanenevāti abhidhammassa atthappakāsaneneva. Soti mahāvihāravāsīnaṃ vinicchayo. Tathāti asammissānākulabhāvena. Asammissānākulabhūto vā vinicchayo mahāvihāravāsīnaṃ santakabhāvena, etena abhidhammassa atthappakāsaneneva mahāvihāravāsīnaṃ vinicchayo idha abhinipphādīyatīti dasseti. Atha vā tappakāsanenevāti asammissānākulabhāvappakāsaneneva . Soti pakāsiyamāno abhidhammattho. Tathāti mahāvihāravāsīnaṃ vinicchayabhāvena. Imasmiṃ atthavikappe ‘‘asammissaṃ anākulaṃ atthaṃ pakāsayissāmī’’ti sambandhanīyaṃ.
“十六、圣道之觉支、道、禅修三者特指依止于脚下禅那阶段，故当以此为准。传承上，最晚长老派依据此等要义，认知观修以五蕴为对象，意识及心所被约束。个人见解掌握亦依此，为诸长老及寺内修学者共尊。此义简言即为阿毗达摩义理解说。又谓乃是基于大寺住众之间的审议成果。所谓‘不乱不烦乱’的意思是：若无此审议，即诸寺住众心意难以统一。此审议为大寺修学者审慎讨论结果，亦即为阿毗达摩义理说明。又有‘简明义理说明’与‘不乱不烦乱义理说明’之区分。如释义所指，前者即为阿毗达摩义理注解。此间之义理辩证，毋庸容许混淆。於此义理记载时应当相应保证‘无妨碍无纷乱之义’。”
§17
17.Aññañcasabbaṃ atthappakāsanaṃ hotīti tosanaṃ hotīti attho. Tenevāha ‘‘sabbena tena tosanaṃ kataṃ hotī’’ti. Yuttarūpā yojanā.
“十七、‘另者所有悉为义理解说’者，意即此处‘劝勉’之义。故曰‘总括为此劝勉所成’。其对应关系正确。”
Vīsatigāthāvaṇṇanā niṭṭhitā. · 二十偈释终了。
Nidānakathāvaṇṇanā
“缘起论注解”
Paricchedo sattappakaraṇabhāvo. Sanniveso sattannaṃ pakaraṇānaṃ tadavayavānañca vavatthānaṃ. Sāgarehi tathā cintāti ‘‘imassa abhidhammassa gambhīrabhāvavijānanatthaṃ cattāro sāgarā veditabbā’’tiādinā nayena jalasāgarādīhi saha nayasāgaravicāro. ‘‘Satabhāgena sahassabhāgena dhammantarā dhammantaraṃ saṅkamitvā saṅkamitvā desesī’’tiādinā desanābhedehi abhidhammassa gambhīrabhāvakathā desanāhi gambhīratā.
章节的含义是七个构成部分。所谓组成七个部分的涵义，是指七种构成及其成员各自的说明。譬如以大海为例，这里思维谓『要了解此阿毗达摩教法的深奥性质，应察知如四大海洋』等说，藉水域海洋诸例推论海洋之探究。又说『以百份与千份的差别分别各种法，反复斟酌着述』，以此等说法差别阐述阿毗达摩的深远法义，故其说法具有深刻之理趣。
‘‘Evaṃ temāsaṃ nirantaraṃ desentassā’’tiādinā desanākāle bhagavato sarīrassa yāpitākāravicāro desanā…pe… gahaṇaṃ. Tathā therassa…pe…pi cāti ‘‘abhidhamme vācanāmaggo nāmā’’tiādinā abhidhamme vācanāmaggassa sāriputtattherasambandhitatā tassa ca teneva uppāditatā. Yo hi bhagavatā devatānaṃ desitākāro, so aparicchinnavāranayatantitāya ananto aparimāṇo na bhikkhūnaṃ vācanāyoggo, yo ca therassa desitākāro, so atisaṃkhittatāya. Nātisaṅkhepanātivitthārabhūto pana pāṭhanayo therappabhāvito vācanāmaggoti.
『如是，彼恒常宣说如此本末』，宣说时探讨世尊身形各相……深奥精微。如彼长老……亦云『阿毗达摩为言语之体系名称』，此言阿毗达摩言语系统与长老沙利子之关联，以及其由沙利子所发起。那由世尊宣说诸天所授之形象者，非布施不间断的妨碍故障，乃是无限广大，不适合比库口头表达者；而长老所述样式则较简约，非繁复超过且开阔展布者，但亦非单纯阅读或仅长老形态者，而实为诵读法及长老地位所体。
Vacanatthavijānanenātiādinā kusalā dhammātiādipadānaññeva atthavaṇṇanaṃ akatvā abhidhamma-saddavicārassa sambandhamāha. ‘‘Ye te mayā dhammā abhiññā desitā. Seyyathidaṃ – cattāro satipaṭṭhānā…pe… sikkhitaṃ sikkhiṃsu dve bhikkhū abhidhamme nānāvādā’’tiādisuttavasena kiñcāpi bodhipakkhiyadhammā ‘‘abhidhammo’’ti vuccanti, dhamma-saddo ca samādhiādīsu diṭṭhappayogo, pariyattidhammo eva pana idha adhippetoti dassento ‘‘suttantādhikā pāḷīti attho’’ti āha. Tattha dhammabyabhicārabhāvena visesato abhidhammo viya suttantopi ‘‘dhammo’’ti vuccati. ‘‘Yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto’’tiādīsu (dī. ni. 1.216) aññattha ca sambhavato abhi-saddena nivattetabbatthaṃ dīpetuṃ ‘‘suttantā’’ti vuttaṃ. Nanu ca atirekavisesaṭṭhā bhinnasabhāvā yato te yathākkamaṃ adhikavicittapariyāyehi bodhitā, tasmā ‘‘dhammātirekadhammavisesaṭṭhehī’’ti bahuvacanena bhavitabbaṃ, na ekavacanenāti anuyogaṃ manasi katvā āha ‘‘dvinnampi…pe… ekavacananiddeso kato’’ti.
言语义理之理解即所谓擅长法义之人，谓仅对佛说妙语等作概述，而未专门论述阿毗达摩语义之关联。『我所宣说的法皆为知见所得。例如四念处……两比库受教，阿毗达摩虽多说分流，因而某些觉悟支则谓为阿毗达摩』，此为经文方式，圣谛之名称，在正定等处见应用，谓经论之义为优先，此处以此表示『经义为正义』。及至义理滥用时，尤称阿毗达摩，于是连经文亦称『法』。如『阿难，我所宣说法与律悉皆明了』等（《三藏法数》1.216），若有别意，须以本节来回归复明故称为『经文』。且因意涵各异，故称指阿毗达摩之殊异者为『法别法异』。考虑二者皆可单称，于心中思惟遂作『二者皆可用一词指称』，因此说『有二而一词指示』之旨。
Payogameva nārahati upasagga-saddānaṃ dhātu-saddasseva purato payojanīyattā. Athāpi payujjeyya atimālādīsu ati-saddādayo viya. Evampi yathā ‘‘atimālā’’ti ettha samāsavasena anāvibhūtāya kamanakiriyāya visesako ati-saddo, na mālāya, evamidhāpi abhi-saddo na dhammavisesako yuttoti adhippāyo. Aññassapi hi upasaggassāti idaṃ ruḷhīvasena, atthe upasajjatīti vā upasaggassa anvatthasaññataṃ gahetvā vuttaṃ. Atichattādīsu hi ati-saddo idha upasaggoti adhippeto. Tattha yathā kalyāṇo pūjito vā puriso atipurisoti bhavati, evaṃ atirekavisesaṭṭhānampi kalyāṇapūjitatthabhāvasambhavato kalyāṇaṃ vā pūjitaṃ vā chattaṃ atichattanti saddanayo veditabbo. Kalyāṇapūjitabhāvā hi guṇavisesayogena icchitabbā. Guṇaviseso cesa yadidaṃ pamāṇātireko ca vicittarūpatā ca. Evañca pana katvā ‘‘akiriyāyapī’’ti vacanaṃ samatthitaṃ bhavati. Yathā ca atichattādīsu, evaṃ abhidhamma-saddepi daṭṭhabbaṃ. Anekatthā hi nipātāti. Tabbhāvadīpakattāti atirekavisesabhāvadīpakattā.
词前缀之附着仅因目的所需而用，犹如修饰词附于词干之先。即便如此，在过多、过度等情况下，则生强加过多之意味。比如『过多之链』此处是指烦恼未被泄露地结合于贪欲行为而特指过多所致的分量，不是单纯之链子。照此理，则『附着词』不表特定法义，毋宁是修辞形式。另者，诸如在过度礼敬、尊重人与过于人等场合亦称过量，诸如此类，因有美好、受敬之义，故可称『过多、过分尊敬』。其美好受敬之性质因与功德特色有关，功德特色即是超出常量及缤纷表现。以此类推，将『无为业』一词加上『过多』后变为合理。如同过度礼敬相似，阿毗达摩用词中也应注意此类过分表达。因同一词有多重含义，故须顾及发明时之释义指意，称为指示过多特殊意义。
Ekato anāgatattāti idaṃ suttante ekato āgatānaṃ khandhāyatanādīnaṃ suttantabhājanīyassa diṭṭhattā ‘‘cha imāni, bhikkhave, indriyānī’’tiādinā (saṃ. ni. 5.495-496) cakkhādīnaṃ channaṃ itthindriyādīnaṃ tiṇṇaṃ sukhindriyādīnaṃ pañcannaṃ saddhindriyādīnaṃ pañcannaṃ anaññātaññassāmītindriyādīnañca tiṇṇaṃ vasena visuṃ visuṃ suttantabhāvena āgatattā ekasuttabhāvena anāgatānaṃ bāvīsatiyā indriyānaṃ suttantabhājanīyassa adiṭṭhattā ca vuttaṃ, na suttante ekato āgamanassa suttantabhājanīyassa kāraṇattā. Suttante ekato sabbena sabbañca anāgatā hi bhūmantaraparicchedapaṭisambhidā suttantabhājanīyavasena vibhattā dissanti, ekato āgatāni ca sikkhāpadāni tathā na vibhattāni. Veramaṇīnaṃ viya pana sabhāvakiccādivibhāgavinimutto bāvīsatiyā indriyānaṃ samāno vibhajanappakāro natthi, yo suttantabhājanīyaṃ siyāti indriyavibhaṅge suttantabhājanīyaṃ natthīti yuttaṃ siyā.
所谓单一未来性，是指经文中只以单一未来因缘为对象而说，如经集（释名称5.495-496）论述『六入为此，即眼、耳等六个感官』，又称有内外六个诸根及六个境界，但今此经文所依未来含义系指三类根境：瞒眼、母根与乐根等三类，以及五种声根等五类，另有未知根属视根三类。依此可分别解为三组，共二十二入，在经文范围内为未来入之分。非指单一出现在经中的未来入，而是因未来地层分段对经义为终极分类。因此虽对已来与未来的戒律有所区别，戒律如不杀戒等却无此区分。将六入合为二十二调分解虽无误，因分解之法乃基于经中所需的未来入分类，故称之为经文剖析之未来入。
Yadipi paccayadhammavinimutto paccayabhāvo nāma natthi, yathā pana pavatto paccayadhammo paccayuppannadhammānaṃ paccayo hoti, so tassa pavattiākāraviseso hetuādibhāvo tato añño viya paccayadhammassa paccayabhāvoti vutto, so ca ‘‘avijjāpaccayā saṅkhārā sambhavantī’’tiādīsu padhānabhāvena vutto. Tattha ca guṇībhūtā hetuhetuphalabhūtā avijjāsaṅkhārādayoti vuttaṃ ‘‘paccayabhāvo uddiṭṭho’’ti. Uddiṭṭhadhammānantiādi uddesena paricchinnānaṃyeva khandhādīnaṃ khandhavibhaṅgādīsu pañhapucchakanayo dassito, na ito aññathāti katvā vuttaṃ.
虽无称为缘法之缘起法，但谓起者，缘法即是一切缘起之缘，“起始”谓是起源，如来者为及诸因缘结果之因。在此所谓起源特色系指因缘观之起因、本体与果报现起等。故异于因缘法者称缘起，因缘为诸觉者所传之无明与行缘所生等。谓曰缘起法被详细阐明，是指诸法及蕴、界、诸摘要之问答而显示。非谓此义别出旁门而说。
Suttante saṅgītisuttantādike. Pañca sikkhāpadāni pāṇātipātā…pe… pamādaṭṭhānā veramaṇīti evaṃ uddiṭṭhāni. Añño pana veramaṇīnaṃ vibhajitabbappakāro natthīti idaṃ atītāniccādivibhāgo veramaṇīnaṃ khandhāyatanādīsu antogadhattā tabbaseneva vijānitabbo, tato pana añño abhidhammanayavidhuro veramaṇīnaṃ vibhajitabbappakāro natthīti adhippāyena vuttaṃ. Tathā ca paṭisambhidāmagge ‘‘cakkhuṃ aniccaṃ…pe… jarāmaraṇaṃ anicca’’nti anupadadhammasammasanakathāyaṃ na veramaṇiyo uddhaṭā.
在经文中谈及比类经等，如五戒中的不杀生等，皆界定为应当禁止不应违反之戒律。至于其他戒律是否应当细分分类并无必要，这是过去无常等部分针对戒律本身细节的深入考察所得，一般不宜强行区分。只有后来的阿毗达摩学派因其学理需要，才明确主张应当区分其他戒律。又如《辨法论》中指出，诸法眼、无常及老死是无常法的观照过程，不属于禁止戒律的范畴。
Nanu dhammasaṅgaṇīdhātukathādīnampi vasena abhidhammapāḷiyā atirekavisesabhāvo dassetabboti? Saccametaṃ, so pana ekantaabhidhammanayanissito avuttopi siddhoti katvā na dassito. Etena vā nidassanena sopi sabbo netabbo. Abhidhammanayasāmaññena vā abhidhammabhājanīyapañhapucchakehi so vutto evāti na vuttoti daṭṭhabbo.
难道就不会因《法集论》关于法界等的讲述，使巴利阿毗达摩表现出特殊区别性吗？这倒是真的，但由于其完全立足于阿毗达摩的学理体系，不作额外的展开说明，因此并未明说。以这样的例证来看，也不宜推断巴利阿毗达摩展现了全部法义。就阿毗达摩学派的通行做法，回答分门别类的学理问题时，虽有提出但不多言，因此不能说完全明说了。
Pañhavārāti pucchanavissajjanavasena pavattā pāḷinayā. Etthevāti dhammahadayavibhaṅge eva. Apekkhāvasikattā appamahantabhāvassa yato appamattikā mahādhātukathātanti dhammahadayavibhaṅgavacanavasena avasesā, taṃ dassanatthaṃ ‘‘dhammahadayavibhaṅge anāgantvā mahādhammahadaye āgatatantito’’ti vuttaṃ. Dhammahadaya…pe… āgatatantito rūpakaṇḍadhātuvibhaṅgādīsu anāgantvā mahādhātukathāyaṃ āgatatanti appamattikāvāti sambandho . Atha dhātukathāya vitthārakathā mahādhātukathā dhammahadayavibhaṅge anāgantvā mahādhammahadaye āgatatantito dhātukathāyaṃ anāgantvā mahādhātukathāya āgatatanti appamattikāvāti yojetabbaṃ.
所谓五处分，是指质问之后的答复过程中推动的发展阶段。据巴利语中所说，是针对法意中心的分解。由于此处重在观察不大差别的情况，即不甚重视细节层面，而以宏观的法意中心为述事对象，故此称作法意中心的分解。关于是否存在‘不到来者’与‘到来者’，在色界等大法分解中未加区分，乃因其不过是细微差别，属于不足为虑的细节问题。然而，在大法分解论述中应补充说明‘不到来者’包含于大法意中心，乃因细节上的联结，这称作应以细微差别正说。
Upalabbhatīti anulomapaccanīyapañcakassa, nupalabbhatīti paccanīyānulomapañcakassa upalakkhaṇavasena vuttaṃ. Saccikaṭṭhaṃ nissayanti ‘‘sabbatthā’’tiādinā desādianāmasanena rūpādisattapaññāsadhammappabhedaṃ saccikaṭṭhameva nissayabhūtaṃ. Sabbatthāti etthāpi ‘‘upalabbhati nupalabbhatīti paṭiññāya gahitāya paṭikkhepaggahaṇattha’’nti ānetvā sambandhanīyaṃ, tathā sabbadā sabbesūti etthāpi. Yadi khandhāyatanādayo gahitā aṭṭhakathāyaṃ āgatanayena, atha pana vuttanti sambandho. Yo saccikaṭṭhoti saccikaṭṭhanissayaṃ upalakkheti. Etehīti etehi vacanehi. Saccikaṭṭhadesakālappadesehi kathaṃ saccikaṭṭhādīnaṃ padeso ekadesabhūto sabboti vuccati? Padesānaṃ puthuttā. ‘‘Sabbesu padesesū’’ti paccekaṃ bhedāmasanavasena cāyaṃ pañho pavattoti na purimehi avaseso.
所谓‘发见’，是指顺向追认五件事；‘未发见’，则指逆向追认五件事，两者皆作为标识。这种真实立场指称以‘处处皆’等标示诸法中色法等五十五法差别的真实立场。‘处处皆’又是从‘先知先觉的了知’和‘顺应’等义势上引申起，说明涉及所有诸处的涵摄。若说五蕴、六入等被涵入阿毗达摩义理体系，则可称此为‘涵摄’。‘真实立场’即依赖于真实立场的标识所显现。以上诸语皆用于论述所谓真实立场之处。关于在何时何地以真实立场等为标识，如何以单一处所涵摄全部立场之问，分歧颇多，非以往章节所能尽述，此处提起该问题，仅供进一步探讨。
Upalabbhati…pe… micchāti ekanti upalabbhatīti paṭiññāggahaṇapaṭikkhepaggahaṇaniggaṇhanānaṃ anulomapaṭilomato paṭiññāṭhapananiggahapāpanāropanānañca vasena pavattā tanti paṭhamapañcakassa ekaṃ aṅgaṃ eko avayavoti attho. Evaṃ sesesupi netabbaṃ. Niggahassa suniggahabhāvaṃ icchato sakavādino ‘‘tvaṃ ce pana maññasi vattabbe kho puggalo nupalabbhatī’’tiādinā (kathā. 3) paṭiññāṭhapanena, tena ‘‘tava tattha hetāya paṭiññāya hevaṃ paṭijānanto hevaṃ niggahetabbe atha taṃ niggaṇhāma suniggahito ca hotī’’ti vatvā ‘‘hañci puggalo nupalabbhatī’’tiādinā (kathā. 2) paravādino attano paṭikammaṃ yathā sakavādī na nibbeṭheti, evaṃ karaṇaṃ paṭikammaveṭhanaṃ. Paravādino paṭikammassa duppaṭikammabhāvaṃ icchato sakavādino taṃnidassanena ‘‘eso ce dunniggahito heva’’nti paṭikammanidassanena, ‘‘vattabbe kho puggalo upalabbhati…pe… paramatthenāti (kathā. 1). No ca mayaṃ tayā tattha hetāya paṭiññāya hevaṃ paṭijānanto hevaṃ niggahetabbā. Atha amhe niggaṇhāsi dunniggahitā ca homā’’ti vatvā ‘‘hañci puggalo upalabbhatī’’tiādinā (kathā. 5) niggahassa dunniggahitabhāvadassanena aniggahitabhāvakaraṇaṃ niggahanibbeṭhanaṃ. ‘‘Tena hi yaṃ niggaṇhāsi hañci puggalo upalabbhatī’’tiādiṃ vatvā ‘‘tena hi ye kate niggahe se niggahe dukkaṭe sukate paṭikamme sukatā paṭipādanā’’ti sakavādino niggahassa, aniggahabhāvāropanena attano paṭikammassa supaṭikammabhāvakaraṇena ca sakavādino niggahassa chedo vināsanaṃ puggalavādanisedhanavasena samuṭṭhitattā. Dhammatāya anulomanavasena uṭṭhahitvā tabbilomanavasena pavatto anulomapaccanīkapañcako vuttavipariyāyena dutiyapañcako veditabbo.
‘发见’与‘未发见’相应说，是指围绕认同、保持和否定的对立以顺逆序系推动而展开，这是五件事中第一种一支统一的含义。余下部分亦不可忽略。承平秩序支持顺序说，敌对言辞则承认逆序之理。如‘你若以为某人未发见’等语，乃基于认同保持的辨别而释明其理，进而认为‘既知是保持，于是即系于保持，故保持者亦为保持’。故曰‘某人果实未发见’。敌对言则以自身之说拒绝对方，如此认知行为互为因缘。反对见地以不同理据推翻对方所言，如认为‘若此时未保持，则可谓恶见’，而我方则否认该见，言‘我等虽保持，亦系于保持’，因而导致支持派与反对派持续对峙。正如法理次第由顺而逆展开，五件事反复互换，其反面五件事也可见。
Tadādhāroti te saccikaṭṭhaparamatthā rūpādayo ādhārā etassāti tadādhāro. Etena ‘‘rūpasmiṃ attā’’ti evaṃpakāro puggalavādo dassito hoti. Tesaṃ vā ādhārabhūtoti etena ‘‘attani rūpa’’nti evaṃpakāro. Aññatra vā tehīti tehi rūpādīhi vinā. Ādhārādheyyādibhāvena asaṃsaṭṭho visuṃyeva vinā. Tena sattādiguṇehi avokiṇṇo purisoti evamādiko. Taṃsāmibhūtatāya vā tadadhīnabhāvena ‘‘aññatra vā tehī’’ti vuttanti ‘‘rūpavā attā’’ti evaṃpakāro puggalavādo dassitoti veditabbo. Anaññoti etena ‘‘rūpaṃ attā’’ti evaṃpakāro. Ruppanādisabhāvo rūpakkhandhādīnaṃ visesalakkhaṇaṃ, sappaccayādisabhāvo sāmaññalakkhaṇaṃ. Rūpādito añño anañño vā aññatte ca tadādhārādibhūto upalabbhamāno āpajjatīti anuyuñjati sakavādī pakārantarassa asambhavato. Puggalavādī puggalassa rūpādīhi na aññattaṃ icchati rūpādi viya paccakkhato anumānato vā gāhayituṃ asakkuṇeyyattā tassa ca kārakavedakabhāvassa ayujjamānakattā. Nāpi anaññattaṃ ruppanasappaccayādisabhāvappasaṅgato puggalasseva abhāvappasaṅgato ca. Yatheva hi na vinā indhanena aggi paññāpiyati, na ca aññaṃ indhanato aggiṃ sakkā paṭijānituṃ, nāpi anaññaṃ. Yadi hi añño siyā, na uṇhaṃ indhanaṃ siyā. Atha anañño, niddahitabbaṃyeva dāhakaṃ siyā. Evameva na vinā rūpādīhi puggalo paññāpiyati, na ca tehi añño, nāpi anañño sassatucchedabhāvappasaṅgatoti laddhiyaṃ ṭhatvā puggalavādī ‘‘na hevā’’ti paṭikkhipati. Tattha aggindhanopamā tāva yadi lokavohārena vuttā, apaḷittaṃ kaṭṭhādiindhanaṃ niddahitabbañca, paḷittaṃ bhāsuruṇhaṃ aggi dāhakañca, tañca ojaṭṭhamakarūpaṃ purimapacchimakālikaṃ aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ, yadi evaṃ puggalo rūpādīhi añño anicco ca āpanno. Atha paramatthato, tasmiṃyeva kaṭṭhādike paḷitte yaṃ usumaṃ so aggi, taṃsahajātāni tīṇi bhūtāni indhanaṃ, evampi siddhaṃ lakkhaṇabhedato aggindhanānaṃ aññattanti aggi viya indhanato rūpādīhi añño puggalo anicco ca āpannoti byāhatāti veditabbaṃ.
所谓‘此时的根本’，是指构成真实立场根本的色等法，这称为‘此时之根本’。由此产生种种‘我即色’之人我论见。有时称为‘根本所依’或‘彼上所依’，即指‘我在色中’之见。排除彼等，即不依色等而转理也。若无根本依止，则与无根漂浮的尘埃类似。由此得知，人我论者之所以成立，正因其根基所依，生起于色法及其缘起并存之因缘。基于此，如同燃料燃火，若离燃料则火无法维持。若有他燃料且火未灭，则称为火势延续。若无他者，则火应熄灭。以此比喻于色身而论，如不依色等法，则人我论亦不成立。人我论者因此常否认必须有色等法作基础，因无法依据而不能驳倒他人观点。若欲废灭人我论者之根本，必须先破除其根本之色等法的依止。此理若不破灭，则人我论者始终存在。此段论证详细说明了人我论的根本依据及其不可轻忽之处。
Puggalo upalabbhatīti paṭijānantassa pakārantarassa asambhavato vuttesu pakāresu ekena pakārena upalabbhamāno upalabbhatīti ‘‘āpanna’’nti vuttaṃ ‘‘paṭiññāya ekattāpanna’’nti. Ekattāpannattā eva appaṭikkhipitabbaṃ, puggale paṭisiddhe tadabhinivesopi ayāthāvato puggalavādino gahitākārasuññatāvibhāvanena sakaṭṭhānato cāvito paṭisedhito eva nāma hotīti vuttaṃ ‘‘puggaladiṭṭhiṃ paṭisedhento’’ti. Puggaloyeva vā tathā passitabbattā diṭṭhi. ‘‘Sāmī nivāsī kārako vedako nicco dhuvo’’ti abhinivesavisayabhūto hi parikappamattasiddho puggalo idha paṭikkhipīyati, ‘‘na cattārome, bhikkhave, puggalā’’tiādinā vuttavohārapuggaloti ananuyogo ākāsakusumassa rattanīlādibhāvavicāraṇā viyāti attho. Pubbe ‘‘nupalabbhatī’’ti paṭijānitvā visesacodanāya anāpajjanato puna ‘‘na hevā’’ti paṭikkhepo paṭiññāya āpajjanaleso. Vañjhāputtakassa dīgharassatānuyogassa viya sabbena sabbaṃ paramatthato anupalabbhamānassa puggalassa rūpādīhi aññānaññatānuyogassa ananuyogabhāvo eva idha aviparītattho.
谓人可知，是因无法产生之际，于所论述之因果中，仅依单一因得以显现。故此知见名为“已得”（āpanna），又称“由一而得”（ekattāpanna）。唯因其一而生，故不可推迟。此种对个人之认识，虽有执着，然因观点曲解，且基于空无实体之不实见，终被驳斥，故称“驳斥个人见”。须观察此个人见是否如实。执意居住、主宰、作因者为有执著之对象，固定不变，故此个人在此被摈弃。说“诸比库，世间非由四个人而成”等语皆属此理。此处更非连贯梵花、宝石等之思辨议论。在前，谓非得而生，现以特殊提问而否定“非得”，此即推翻其不解之见。正如无子之妇长期以来自觉毫无存在者，对人与物的无知断续不连，此理意趣无反。
Yaṃkāraṇāti etena ‘‘yatonidāna’’nti ettha vibhattialopo daṭṭhabboti dasseti. Ajjhācarantīti abhibhavanti. Abhinandanādayo taṇhādīhi yathāsaṅkhyaṃ yojetabbā, taṇhādiṭṭhīhi vā abhinandanajjhosānāni, tīhipi abhivadanaṃ avisesena vā tīhipi tayo yojetabbā. Ettha ce natthi abhinanditabbantiādinā abhinandanādīnaṃ abhāvasūcanena phalūpacārato abhinandanādīnaṃ samucchedapaṭippassaddhibhūtaṃ maggaphalaṃ vuccati, taṃ paccāmasanañca esevāti idanti katvā vuttaṃ ‘‘abhi…pe… phalaṃ vā’’ti.
所谓“因”（yatonidāna）即缘由，现指出此处未出现区分，应视为缺失。所谓“进行中”者，乃指势力所及、影响范围。应依事由，各种称颂如贪等，应依数量相应对应，或称三、或更具特例三者齐备时也应对应。若无须称颂者，因称颂等缺失，且因无称颂而使果报实现称正见道之果，谓之极果，后续有此说明，故语此“称……或……果”，以此喻指。
‘‘Ñāyatīti jāna’’nti ukkaṃsagativijānanena niravasesaṃ ñeyyajātaṃ pariggayhatīti tabbisayāya jānātikiriyāya sabbaññutaññāṇameva karaṇaṃ bhavitumarahatīti ‘‘sabbaññutaññāṇena jānitabbaṃ jānātī’’ti vuttaṃ. Atha vā pakaraṇavasena, ‘‘bhagavā’’ti saddantarasannidhānena vā ayaṃ attho vibhāvetabbo. Passaṃ passatīti etthāpi eseva nayo. Jānantāpi vipallāsavasena jānanti titthiyā paṭhamajjhānaarūpajjhānehi kāmarūpapariññāvādino. Jānanto jānātiyeva bhagavā anāgāmiarahattamaggehi taṃpariññāvāditāya. Ayañca attho dukkhakkhandhasuttavasena (ma. ni. 1.163, 175 ādayo) vibhāvetabbo. Paññācakkhunā uppannattā vā cakkhubhūto. Ñāṇabhūtotiādīsupi eseva nayo. Atha vā dibbacakkhuādikaṃ pañcavidhampi cakkhuṃ bhūto pattoti cakkhubhūto. Evaṃ ñāṇabhūtotiādīsupi daṭṭhabbaṃ. Sāmukkaṃsikāya dhammadesanāya sātisayo bhagavato vattuādibhāvoti vuttaṃ ‘‘catusaccadhamme vadatīti vattā’’tiādi. ‘‘Pavattā’’ti ettha pa-kārassa pakaṭṭhatthataṃ dassetuṃ ‘‘ciraṃ…pe… pavattā’’ti āha. Niddhāretvā netā ninnetā.
所谓“知”（jāna）即明白，指清晰了知无遗之觉知状态，对法之知见完全获证。《三明入行论》中谓，唯有明了一切法之智可获彻悟，即称“以一切明智应知者，摄受诸智”。又或依经论语“世尊”之称呼时机不同，此意须辨明。谓观照、视见同一理。虽明了实相，然因颠倒烦恼者亦有（即异端见、初阶中道见），如教内有欲色根知见者，亦以明智称之。示现明了之世尊，尤其明了不还果道者对真谛之知见。此义亦应依《苦蕴经》等辨析。所谓“明眼得生”即眼力具足者。及明了之名义亦同。若从天眼等五种眼力转，亦谓明眼。此三义均应观照。总论曰，世尊具足广泛法律宣讲，称为“四圣谛法之开讲”。所谓“开讲”，现指开启功用，言“久远……开讲”。以示明白，除者与非除者乃别。
‘‘Ekūnanavuti cittānī’’ti vuttā cittasahacariyāya yathā ‘‘kuntā pacarantī’’ti. Tesañca pāḷipadesānaṃ ekekaṃ padaṃ uddharitvāpi kiñcāpi kusalattikapadāniyeva uddharitvā cittuppādakaṇḍe cittāni vibhattāni, kusalattikena pana sabhāvadhammasaṅgahitānaṃ sesattikadukapadānaṃ asaṅgahitānaṃ abhāvato kusalattikapaduddhārena nayadassanabhūtena itarattikadukapadānipi uddhaṭānevāti vuttaṃ. Evañca katvā mātikāggahaṇaṃ samatthitaṃ bhavati.
所谓“九十九心”者，指与同伴心意相应，如同“苦行女子”等语。各巴利词语，以摘出单字形式，用以说明善根所生词义，谓心生分为多种，依据善根周成聚集而成，故以其余未成群之恶根贪等词为对比，故称不成群形态以示对照。如此文体方可完成索引编纂。
So ca dhammoti ‘‘tayo kusalahetū’’tiādīsu (dha. sa. 1060) purimāya purimāya pāḷiyā pacchimā pacchimā atthaniddesoti vuttaṃ. ‘‘Samānentī’’tisaddassa paṭapaṭāyati-saddassa viya saddanayo daṭṭhabboti dassetuṃ ‘‘samānaṃ karontī’’ti vuttaṃ. Samānakaraṇañca ūnapakkhipanena adhikāpanayanena vā hoti, idha ūnapakkhipanenāti dassetuṃ ‘‘pūrentī’’ti vuttaṃ. Samānetabbanti etthāpīti ‘‘paṭṭhānaṃ samānetabba’’nti ettha.
此谓“法”（dhamma）即三善因之涵义等，于早晚经文中多有阐释。所谓“平等”（samāneti）一词，意指使等同、使相似，故言“令相同”。使同一亦可因增减而导致，意指由不足托使之满，故言“充满”。故此处释为“应使具足”，即谓此因缘应具足。
Balavatā ñāṇavegena abhidhammapaccavekkhaṇavasappavattena. Balavato ñāṇavegassa sabbakilesakkhepanavasappavattassa. Gambhīrameva gambhīragataṃ diṭṭhigatantiādīsu viya. Niravasesenāti na kañci avasesetvā. Pañcakhīlarahitenāti pañcacetokhīlarahitena.
随能力、智慧速疾及阿毗达摩之详审考察而行。以能力智慧之速疾，令一切染污悉皆断除。谓深入至极、悉归一理。所谓“无遗”即无余留。谓无有五障，五浊障已无染染。
Ekādhikesuaṭṭhasu kilesasatesūti ‘‘jātimado’’tiādinā ekakavasena āgatā tesattati, ‘‘kodho ca upanāho cā’’tiādinā dukavasena chattiṃsa, ‘‘tīṇi akusalamūlānī’’tiādinā tikavasena pañcādhikaṃ sataṃ, ‘‘cattāro āsavā’’tiādinā catukkavasena chappaññāsa, ‘‘pañcorambhāgiyāni saṃyojanānī’’tiādinā pañcakavasena pañcasattati, ‘‘cha vivādamūlānī’’tiādinā chakkavasena caturāsīti, ‘‘satta anusayā’’tiādinā sattakavasena ekūnapaññāsa, ‘‘aṭṭha kilesavatthūnī’’tiādinā aṭṭhakavasena catusaṭṭhi, ‘‘nava āghātavatthūnī’’tiādinā navakavasena ekāsīti, ‘‘dasa kilesavatthūnī’’tiādinā dasakavasena sattati, ‘‘ajjhattikassuppādāya aṭṭhārasa taṇhāvicaritānī’’tiādinā aṭṭhārasakavasena aṭṭhasatanti evaṃ ekādhikesu aṭṭhasu kilesasatesu. Sesā tenavutādhikaṃ chasataṃ kilesā. Te brahmajālasuttāgatāhi dvāsaṭṭhiyā diṭṭhīhi saha pañcapaññāsādhikaṃ sattasataṃ honti.
所谓一百余八十七种烦恼，按类别分别计数：以“生死造酒病”等烦恼为一类，共一百三十七种；以“愤怒和怨恨”等两类烦恼为一组，共三十六种；以“三毒根本”为一类，共一百五十种；以“四种染污”为一类，共七十五种；以“五种缠绕”为一类，共一百五十七种；以“六种争执根本”为一类，共八十四种；以“七种潜伏染污”为一类，共九十九种；以“八种烦恼根本”为一类，共一百六十四种；以“九种侵害根本”为一类，共一百一十一种；以“十种烦恼根本”为一类，共七十种；以“十八种内生欲望及其行为”为一类，共一百八十八种。从中剔除后尚余六百三十种烦恼。依佛陀《梵网经》所载，其中包含五十二执见，合计七百五十七种。
Atha vā cuddasekantākusalā, pañcavīsati kusalābyākatasādhāraṇā, cuddasa kusalattikasādhāraṇā, upacayādidvayaṃ ekaṃ katvā sattavīsati rūpāni cāti ime asīti dhammā, imesu bhāvadvaye ekaṃ ṭhapetvā ajjhattikā ekūnāsīti, bāhirā ekūnāsītīti sabbepi aṭṭhapaññāsādhikaṃ sataṃ honti. Imesu ekekasmiṃ dasannaṃ dasannaṃ kilesānaṃ uppajjanato asītiadhikaṃ diyaḍḍhakilesasahassaṃ honti.
又有十八种不善之法，共二十五种善之法及一般善法的表达，十八种轻微善法。若将修习（如善法）二类合一，合计七十二种法。这些共计超过一百五十八种。每种法中因产生十二种烦恼，故共有一万五千六百余种烦恼聚合而成。
Atha vā tepaññāsa arūpadhammā, aṭṭhārasa rūparūpāni, ākāsadhātu, lakkhaṇarūpāni cāti pañcasattati dhammā ajjhattabahiddhābhedato paññāsasataṃ honti. Tattha ekekasmiṃ dasa dasa kilesātipi diyaḍḍhakilesasahassaṃ. Tathā ettha vedanaṃ sukhindriyādivasena pañcavidhaṃ katvā sattapaññāsa arūpadhammā, aṭṭhārasa rūparūpāni cāti pañcasattati vipassanūpagadhammā ajjhattabahiddhābhedato paññāsasataṃ honti. Etesu ekekasmiṃ dasa dasa kilesātipi diyaḍḍhakilesasahassaṃ.
又有五十九种非色法，即十八种有色与无色法，诸如空间界、相状色法等，内外差别而成五千九百法。其中每种中亦有十二种烦恼，故亦达一万五千六百余种。同理，因缘所生之感受、乐根等五种法，以及五十九种修习观慧之法，内外差别，共五千九百法。其每法中亦产生十二种烦恼，故亦达一万五千六百余种。
Aparo nayo – dvādasaakusalacittuppādesu paṭhame cha kilesā, dutiye satta, tatiye cha, catutthe satta, pañcame cha, chaṭṭhe satta, sattame cha, aṭṭhame satta, navame pañca, dasame cha, ekādasame pañca, dvādasame cattāroti sabbe dvāsattati, ime pañcadvārikā pañcasu rūpādīsu ārammaṇesu ekekasmiṃ dvāsattatīti saṭṭhiadhikāni tīṇi satāni, manodvārikā pana chasu ārammaṇesu ekekasmiṃ dvāsattati dvāsattatīti katvā dvattiṃsādhikāni cattāri satāni, sabbānipi dvānavutiadhikāni sattasatāni, tāni ajjhattabahiddhāvisayatāya caturāsītiadhikaṃ diyaḍḍhakilesasahassaṃ hontīti veditabbaṃ.
此外，针对十二种不善之心生法：第一种为六种烦恼，第二种七种，第三七种，第四七种，第五七种，第六七种，第七七种，第八七种，第九五种，第十五种，第十一五种，第十二四种。共计二百七十二种。此十二门遍观五种色等所缘界，单门内有二百七十二种，及三百余种，共四百余种心法。意根所缘为六种，单门有二百七十二种，合计七百余种。内外差别，合计逾四千五百种烦恼，亦应知。
Atha vā rūpārammaṇādīni pañca, avasesarūpavedanāsaññāsaṅkhāraviññāṇavasena pañca dhammārammaṇakā sesā cāti dasa, te ajjhattabahiddhābhedato vīsati, paññatti cāti ekavīsatiyā ārammaṇesu dvāsattati dvāsattati kilesāti dvādasādhikaṃ diyaḍḍhakilesasahassaṃ honti.
又有五种色境所缘法，余为色、受、想、行及识五境界所缘，合计十种。此等内外差别共有二十种，二十二所缘之法中，单一界有二百七十二种烦恼。按十二门烦恼计，共十二余一万五千六百余种烦恼。
Atha vā dvādasasu akusalacittuppādesu paṭhame vīsati dhammā, dutiye dvāvīsati, tatiye vīsati, catutthe dvāvīsati, pañcame ekūnavīsati, chaṭṭhe ekūnavīsati, sattame ekūnavīsati, aṭṭhame ekavīsati, navame ekūnavīsati, dasame ekavīsati, ekādasame soḷasa, dvādasame soḷasāti sabbe akusaladhammā chattiṃsādhikāni dve satāni, ime chasu ārammaṇesu paccekaṃ chattiṃ sādhikāni dve satāni, sabbe soḷasādhikāni cattāri satāni ca sahassaṃ hontīti evampi diyaḍḍhakilesasahassaṃ veditabbaṃ.
针对十二种不善心生法：第一种二十种，第二二十二种，第三二十，第四二十二，第五二十一，第六二十一，第七二十一，第八二十二，第九二十一，第十二十二，第十一十六，第十二十六。共三百三十二种不善法。这十二处所缘，单处各有三十二余种，共有一千六百四十余种。也应知此为一万五千六百余种烦恼。
Itaresanti taṇhāvicaritānaṃ ‘‘atītāni chattiṃsā’’tiādinā atītādibhāvāmasanato. Khepaneti ariyamaggena samucchindane. ‘‘Diyaḍḍhakilesasahassaṃ khepetvā’’ti hi vuttaṃ. Paramatthato atītādīnaṃ maggena appahātabbattā ‘‘atītādibhāvāmasanā aggahaṇaṃ khepane’’ti vuttaṃ. Yaṃ pana paṭṭhāne ‘‘dassanena pahātabbo dhammo dassanena pahātabbassa dhammassa anantarapaccayena paccayo’’tiādinā tike, tathā dassanena pahātabbātītatikatike ‘‘atītā dassanena pahātabbā’’tiādinā ca tīsu kālesu dassanādipahātabbavacanaṃ kataṃ, taṃ atītādīnaṃ saṃkiliṭṭhatāya apāyagamanīyatāya ca dassanapahātabbehi niratisayattā vuttanti daṭṭhabbaṃ.
“与他人相关的渴爱转动者”是指借助“过去三十八”等语而使心念过去等状态的习观。舍弃是指通过圣道的断除。经中谓“断尽十二烦恼群”。从究竟义看，过去等的状态应通过道而舍弃，即“舍弃过去等状态的执着”是一种断除。至于经文所立之处，如“三者中以见断除道”、“所见法断除后无间依”诸句，乃言通过见断除过去及未来等三种时间的执着。由此以断除见断除故，应当视为过去等状态因其浊乱性与堕落性，恒常须依见断除而舍弃。
Na bhāsitatthavacananti idaṃ ‘‘hitapariyāyavacana’’nti etena nivattitassa ekadesakathanaṃ. Yathā hi ayaṃ attha-saddo na bhāsitatthavacanaṃ, evaṃ visayappayojanādivacanampi na hotīti. Yathāvuttassāti hitapariyāyassa. ‘‘Na haññadatthatthipasaṃsalābhā’’ti padassa niddese ‘‘attattho vā parattho vā’’tiādinā (mahāni. 69) kiñcāpi suttanirapekkhaṃ attatthādayo vuttā suttatthabhāvena aniddiṭṭhattā, tesu pana ekopi atthappabhedo suttena dīpetabbataṃ nātikkamatīti āha ‘‘te suttaṃ sūcetī’’ti. Imasmiṃ vikappe attha-saddo bhāsitatthavacanampi hoti. Purimakā hi pañca atthappabhedā hitapariyāyā, tato pare cha bhāsitatthappabhedā, pacchimakā pana ubhayasabhāvā. Tattha duradhigamatāya vibhāvane aladdhagādho gambhīro, na vivaṭo guḷho, mūludakādayo viya paṃsunā akkharasannivesādinā tirohito paṭicchanno, niddhāretvā ñāpetabbo neyyo, yathārutavaseneva veditabbo nīto. Anavajjanikkilesavodānā pariyāyavasena vuttā, kusalavipākakiriyadhammavasena vā . Paramattho nibbānaṃ, aviparītasabhāvo eva vā. Sātisayaṃ pakāsitāni tapparabhāvena pakāsitattā. ‘‘Ettakaṃ tassa bhagavato suttāgataṃ suttapariyāpanna’’nti (pāci. 1242), ‘‘sakavāde pañcasuttasatānī’’ti (dha. sa. aṭṭha. nidānakathā; kathā. aṭṭha. nidānakathā) ca evamādīsu sutta-saddo upacaritoti adhippāyenāha ‘‘idameva atthānaṃ sūcanato suttanti vutta’’nti. Ekantahitapaṭilābhasaṃvattanikā suttantadesanāti idampi vineyyānaṃ hitasampāpane suttantadesanāya tapparabhāvaṃyeva sandhāya vuttaṃ. Tapparabhāvo ca vineyyajjhāsayānulomato daṭṭhabbo, tathā attatthādippakāsanapadhānatāpi. Itarehīti vinayābhidhammehi.
“不是可言之义”的说法，谓此“有益的变化说法”，并非仅止于此一本。此语意非是真“不可言之义”，故诸主题、目的等语言亦不属此类。所谓有益变化，即对“非杀害真谛”的解释，谓“自性或他性”等，乃释经文中未明示的自性义，且不违背经文义理，所以称为“经中内示”。旧时有五种义理差别称为有益变化，后来又有六种可言义差别，后期则同具二者性质。因此其分别甚难捉摸，须以细致分析方得其义，犹如隐没于粉尘中的根本水源，隐蔽而深奥。通说其为无垢烦恼的变化说，或作为善果、行为法的变化说。究竟义是涅槃，其性质无反转故。此等义理与法门已多次启示，如“此经所说经论之目标”等。称其为经文意谓提示正法旨义，故此不属于附加说辞。指出此类完全利益导向且达成利益的经文说法时，告诸译经者应明了解义乃善知识法门。其他经论所说“他者”即律藏，有此特性者。
Rattiādīsūti rattirājavinayesu visayabhūtesu. Nanu ca ‘‘abhirattī’’ti avuttattā rattiggahaṇaṃ na kattabbaṃ, ‘‘abhiññātā abhilakkhitā’’ti ca ñāṇalakkhaṇakiriyāvisesako abhi-saddoti? Na, ‘‘abhiññātā abhilakkhitā’’ti abhi-saddavisiṭṭhānaṃ ñātalakkhitasaddānaṃ rattisaddena samānādhikaraṇatāya rattivisayattā. Ettha ca vācakasaddasannidhāne nipātānaṃ tadatthajotakamattattā lakkhitasaddatthajotako abhi-saddo lakkhaṇe vattatīti vutto. Abhilakkhitasaddapariyāyo ca abhiññātasaddoti daṭṭhabbo, abhivinayasaddassa pana abhipurisassa viya samāsasiddhi daṭṭhabbā. Anekatthā hi nipātā, anekatthabhedo ca saddānaṃ payogavisayoti.
“诸如夜等”是指夜、王及律等领域的主题。譬如“不说热爱”者，不当作制服夜者；“已明了、标示”的知识特征词“abhisadda（所过之声）”是否应等同夜的语音？否也。该词面临发音符号环境，是以指示明了之词义而称为“abhisadda”，并非指夜语。所谓标示词汇说即明了之声即该词，与“abhisadda”即“abhisaṃpadā”含有不同，属于语义的区别。因词语多义，故此为语用对象分类，文法应用所分。
Kiñcāpi desanādayo desetabbādinirapekkhā na santi, āṇādayo pana visesato desakādiadhīnāti taṃtaṃvisesayogavasena tesaṃ bhedo vutto. Yathā hi āṇāvidhānaṃ visesato āṇārahādhīnaṃ tattha kosallayogato, evaṃ vohāraparamatthavidhānāni ca vidhāyakādhīnānīti āṇādividhino desakāyattatā vuttā. Aparādhajjhāsayānurūpaṃ viya dhammānurūpampi sāsanaṃ visesato tathāvinetabbapuggalāpekkhanti vuttaṃ ‘‘sāsitabba…pe… tabbabhāvenā’’ti. Saṃvarāsaṃvaranāmarūpānaṃ viya viniveṭhetabbāya diṭṭhiyāpi kathanaṃ sati vācāvatthusmiṃ, nāsatīti visesato tadadhīnanti āha ‘‘kathetabbassa…pe… kathā’’ti. Upārambhādīti upārambhanissaraṇadhammakosarakkhaṇāni. Pariyāpuṇanādīti pariyāpuṇanasuppaṭipattiduppaṭipattiyo.
关于“亦有诸教学等应说之法”，若论説法及受教法并不同列，但以具体师法关系为依，故语其不同。譬如师法和弟子，依习惯而论其应说各样法。相对犯戒心及因缘诸法之故，教学对不同人旨趣各异故，有所区别。譬如为何说法应当，而随分别心又随说话内容，如实说则不应说谎言等，皆说明教学之内涵。说“说之应当言论”显其语法范畴和教学原则。起始法指引、法之断灭以及转述之类。
Tantisamudāyo avayavatantiyā ādhāro yathā ‘‘rukkhe sākhā’’ti. Na codetabbametaṃ samukhena, visayavisayimukhena vā vinayādīnaṃyeva gambhīrabhāvassa vuttattāti adhippāyo. Dhammo hi vinayādayo, tesañca visayo attho, dhammatthavisayā ca desanāpaṭivedhāti. ‘‘Paṭivedhassā’’tiādinā dhammatthānaṃ duppaṭividdhattā desanāya uppādetuṃ asakkuṇeyyattā paṭivedhassa uppādetuñca paṭivijjhituñca asakkuṇeyyattā dukkhogāhataṃ dasseti.
“诸组成缘起如枝叶为树”是例喻。此并非指明对面教训，亦非指领域或主题，只是述及律及诸经典深奥之义理。教法者及其领域即意味法义教示及理解。所谓“『不明』谓教法若不明，则不能生起教法，也不能持守教法，故有苦恼之损害。”
Dhammānurūpaṃ yathādhammanti ca attho yujjati. Desanāpi hi paṭivedho viya aviparītaṃ savisayavibhāvanato dhammānurūpaṃ pavattati yato ‘‘aviparītābhilāpo’’ti vuccati. Dhammaniruttiṃ dassetīti etena desanāsaddasabhāvāti dīpeti. Tathā hi niruttipaṭisambhidāya parittārammaṇādibhāvo pāḷiyaṃ vutto, aṭṭhakathāyañca ‘‘taṃtaṃsabhāvaniruttisaddaṃ ārammaṇaṃ katvā’’tiādinā saddārammaṇatā. Imassa atthassa ayaṃ saddo vācakoti vacanavacanīyaṃ vavatthapetvā taṃtaṃvacanīyavibhāvanavasena pavattito hi saddo desanāti. Nanu ca ‘‘dhammo tantī’’ti imasmiṃ pakkhe dhammassapi saddasabhāvattā dhammadesanānaṃ viseso na siyāti? Na, tesaṃ tesaṃ atthānaṃ bodhakabhāvena ñāto uggahitādivasena ca pubbe pavattito saddappabandho dhammo, pacchā paresaṃ avabodhanatthaṃ pavattito tadatthappakāsanako saddo desanāti. Atha vā yathāvuttasaddasamuṭṭhāpako cittuppādo desanā musāvādādayo viya. Vacanassa pavattananti ca yathāvuttacittuppādamāha. So hi vacanaṃ pavatteti, taṃ vā etena pavattīyatīti pavattanaṃ. Desīyati attho etenāti desanā. Pakārehi ñāpīyati etena, pakārato ñāpetīti vā paññattīti vuccatīti. Tenevāha ‘‘adhippāyo’’tiādi. Abhisameti, abhisamīyati vā etenāti abhisamayoti evampi abhisamayattho sambhavati. Abhisametabbato pana abhisamayoti dutiyavikappe paṭivedhoyevāti.
“合于法义者即称为法”乃义理相合。教学则如同受教，即以不反逆理的全面剖析来运作，故称“不反逆的真言”。“教语的表现”指教学语言本质。经文中谓“五法教语互对应，圆满表达其义”，故言“以相声做教语”，以此义传述。此义就是语音所发，即语言，是语言现象的范畴。此教法语言之义先由先知提起，后由众生了解，谓之教学。又谓语言表达而生之心理过程亦属教学。言语的开展即是教学，传达义理即为宣说，表明法理即为说明。此所以谓“教法”，概括而言即是教学法及语言过程。唯有与法义相称，教法才成立无疑。
Vuttanayena veditabbāti avijjāsaṅkhārādīnaṃ dhammatthānaṃ duppaṭivijjhatāya dukkhogāhatā, tesaṃ paññāpanassa dukkarabhāvato taṃdesanāya paṭivedhanasaṅkhātassa paṭivedhassa uppādanavisayikaraṇānaṃ asakkuṇeyyatāya dukkhogāhatā veditabbā.
应当知道，正是由于无明、行等法的义义未得正解而产生了难以消除的痛苦。因此，由于难以使人明了这些义理，无法令其消除痛苦，这才是此教法应当了解的重要之处。
Kāraṇe phalavohārena te dhammā dukkhāya saṃvattantīti vuttanti āha ‘‘upārambha…pe… hetubhāvenā’’ti. Aññaṃ atthanti upārambhaṃ nissaraṇañca. Niṭṭhāpetvāti kathanavasena pariyosāpetvā. Tassa ‘‘āraddha’’nti etena sambandho. Uddānasaṅgahādibhedo saṅgītoti pāṭho yutto, ‘‘saṅgītiyā’’ti pana likhanti. Purimaṃ vā saṅgītiyāti bhāvena bhāvalakkhaṇe bhummaṃ, pacchimaṃ adhikaraṇe. Piṭakādīti piṭakanikāyaṅgadhammakkhandhāni.
这些法因缘成果成熟，于痛苦而流转，这是所说之义。经典言“因……缘起……”即指由因缘成就。另有义者，即努力和解脱。所谓“了结”，是指以恰当方式完成之意。此中“开始”与此相关，且经咏唱整体分段等故，读法称为“咏唱”，但文字上记为“合记”。“经藏”就是指经文集、律藏及论藏三个法集。
Tattha aṅgesu suttaṅgameva na sambhavati ‘‘sagāthakaṃ suttaṃ geyyaṃ, niggāthakaṃ suttaṃ veyyākaraṇa’’nti (dī. ni. aṭṭha. 1.paṭhamamahāsaṅgītikathā; pārā. aṭṭha. 1.paṭhamamahāsaṅgītikathā; dha. sa. aṭṭha. nidānakathā) vuttattā, maṅgalasuttādīnañca suttaṅgasaṅgaho na siyā gāthābhāvato dhammapadādīnaṃ viya, geyyaṅgasaṅgaho vā siyā sagāthakattā sagāthāvaggassa viya, tathā ubhatovibhaṅgādīsu sagāthakapadesānanti? Vuccate –
在这些部分经文中，只存在诸经如经集般流传，而无所谓“带乐句之经文”或“偈句集”，这是经过《长部》、《中部》《法句经》等传统诠释而明证的。祝福经等亦不属于经集，因无诗句，如《法句经》者，因其含诗句故成诗集，如诗集篇章。同样对两个部分进行区分，称为“带乐句的单元”，这是何义？谓曰——
Suttanti sāmaññavidhi, visesavidhayo pare;
“经文”是总称，其中有普通规矩和特殊规矩；
Sanimittā niruḷhattā, sahatāññena nāññato. (netti. aṭṭha. saṅgahavāravaṇṇanā);
“义理条件”细微区别，各学派间亦有不同；（引《净明论》对“经集”的解释）；
Sabbassapi hi buddhavacanassa suttanti ayaṃ sāmaññavidhi. Tenevāha āyasmā mahākaccāyano nettiyaṃ ‘‘navavidhasuttantapariyeṭṭhī’’ti (netti. saṅgahavāra). ‘‘Ettakaṃ tassa bhagavato suttāgataṃ suttapariyāpannaṃ (pāci. 1242) sakavāde pañca suttasatānī’’ti (dha. sa. aṭṭha. nidānakathā; kathā. aṭṭha. nidānakathā) evamādi ca etassa atthassa sādhakaṃ, tadekadesesu pana geyyādayo visesavidhayo tena tena nimittena patiṭṭhitattā. Tathā hi geyyassa sagāthakattaṃ tabbhāvanimittaṃ. Lokepi hi sasilokaṃ sagāthakaṃ vā cuṇṇiyaganthaṃ ‘‘geyya’’nti vadanti. Gāthāvirahe pana sati pucchaṃ katvā vissajjanabhāvo veyyākaraṇassa. Pucchāvissajjanañhi byākaraṇanti vuccati. Byākaraṇameva veyyākaraṇanti.
佛陀所说的话，统称为“经”，这是普通规矩。大长老玛哈咖吒那用《净明论》说“经文种类十四种之究竟”，又说“这即是世尊教诲诵录之五百经文”。诸如此类，说明本义目的，某些情况下，如诗歌等为特殊种类，因其缘故而成立。诗歌的音律即为蕴含音乐的标志。在世俗中，有乐音的经文或散文称为“歌”，无诗句者则无。倘无诗句，则在有疑问时须问，随即解释解疑的即是论释。所谓论释，乃是详细阐明文中义理者。
Evaṃ sante sagāthakānampi pañhavissajjanavasena pavattānaṃ veyyākaraṇabhāvo āpajjatīti? Nāpajjati veyyākaraṇādisaññānaṃ anokāsabhāvato ‘‘gāthāvirahe pana satī’’ti visesitattā ca. Tathā hi dhammapadādīsu kevalaṃ gāthābandhesu sagāthakattepi somanassañāṇamayikagāthāpaṭisaṃyuttesu ‘‘vuttañheta’’ntiādivacanasambandhesu abbhutadhammapaṭisaṃyuttesu ca suttavisesesu yathākkamaṃ gāthāudānaitivuttakaabbhutadhammasaññā patiṭṭhitā, tathā satipi gāthābandhabhāve bhagavato atītāsu jātīsu cariyānubhāvappakāsakesu jātakasaññā. Satipi pañhavissajjanabhāve sagāthakatte ca kesuci suttantesu vedassa labhāpanato vedallasaññā patiṭṭhitāti evaṃ tena tena sagāthakattādinā nimittena tesu tesu suttavisesesu geyyādisaññā patiṭṭhitāti visesavidhayo suttaṅgato pare geyyaṅgādayo. Yaṃ panettha geyyaṅgādinimittarahitaṃ, taṃ suttaṅgaṃ visesasaññāparihārena sāmaññasaññāya pavattanatoti.
在存在的情况下，对于连句经文中作为问答环节出现的词义解说，该如何理解其无解说之义呢？不应以无解说等知见的特殊性而产生疑惑。确实，诸如《法句经》等仅有偈颂的经典集内，即便是连句形式，也包含了愉悦智识的偈颂相应内容，在关于『已说』等词语的上下文关联中，依照经文特性的应有之理，均确立了偈颂有启发法义的无疑地位。同样，对于偈颂的连结性质，世尊昔时生生世世的行持经历皆有所示现，故偈颂中亦含有生经故事的迹象。因为偈颂具有启发智识的功能，且连句形式中于经典结尾部分便存在了由韵律感受而生的愉悦意识，由此确立了对偈颂的智慧启发之认知。按此因缘，凭借不同的连句型式等缘由，在那些特定经典形式内，如经文章节中普遍存在着连句的性质，进而导致其它类别经典中诸如歌诗等文体特征的存在。倘若不存在此处以歌诗等为缘由的连句特征，则该经典部并不存在以特殊知见疏除此类特征，因而该特征归于平常的普通知见，成为总体上认可的现象。
Nanu ca sagāthakaṃ suttaṃ geyyaṃ, niggāthakaṃ suttaṃ veyyākaraṇanti suttaṅgaṃ na sambhavatīti codanā tadavatthāti? Na, sodhitattā. Sodhitañhi pubbe gāthāvirahe sati pucchāvissajjanabhāvo veyyākaraṇabhāvassa nimittanti. Yañca vuttaṃ ‘‘gāthābhāvato maṅgalasuttādīnaṃ suttaṅgasaṅgaho na siyā’’ti, taṃ na, niruḷhattā. Niruḷho hi maṅgalasuttādīsu suttabhāvo. Na hi tāni dhammapadabuddhavaṃsādayo viya gāthābhāvena paññātāni, kintu suttabhāveneva. Teneva hi aṭṭhakathāyaṃ suttanāmakanti nāmaggahaṇaṃ kataṃ. Yaṃ pana vuttaṃ ‘‘sagāthakattā geyyaṅgasaṅgaho vā siyā’’ti, tadapi natthi. Yasmā sahatāññena. Saha gāthāhīti sagāthakaṃ, sahabhāvo ca nāma attato aññena hoti, na ca maṅgalasuttādīsu gāthāvinimutto koci suttappadeso atthi, yo ‘‘saha gāthāhī’’ti vucceyya, na ca samudāyo nāma koci atthi. Yadapi vuttaṃ ‘‘ubhatovibhaṅgādīsu sagāthakappadesānaṃ geyyaṅgasaṅgaho siyā’’ti, tadapi na, aññato. Aññā eva hi tā gāthā jātakādipariyāpannattā. Ato na tāhi ubhatovibhaṅgādīnaṃ geyyaṅgabhāvoti evaṃ suttādīnaṃ aṅgānaṃ aññamaññasaṅkarābhāvo veditabbo.
难道因为连句经文是歌诗，断句经文是解说，这样就认为连句经典不属于经文部类，或不存在经文部吗？这是错误的理解，应先加以证明。经由先前提出的偈颂缺失时问答智慧启发功能，是作为解说产生的因缘。且经文中所说的“因偈颂之缺而不应有吉祥经集等经文部”是不正确的。由于诸如《法句》与《佛传》等，虽是以偈颂展现，但实际被认为属于经文部而非仅是偈颂体，因此此处论述对经文名称的归属乃是根据经文本质划分的。而所谓“连句属于歌诗经集”这种说法并不存在，是因为“连句即偈颂”的定义本身是一种内在共存，两者以自身本体相异而非本体不同区分，且在吉祥经等经典中没有出现免除偈颂的经文表达，无人能够说“连有偈颂”的情况存在，也没有所谓“经典集”的彼此划分。即使有言“于双分经等应有连句分类的歌诗经集”，此亦不成立。那是由于连句的存在是由如《本生经》等故事集之经文性质所决定。由此不应混淆双分等各部经文中歌诗性质的分别，须认识其相互无混合的本质。
Jinasāsanaṃ abhidhammo. Paṭividdhaṭṭhānaṃ paṭivedhabhūmi paṭivedhāvatthā, paṭivedhahetu vā. ‘‘So evaṃ pajānāmi sammādiṭṭhipaccayāpi vedayita’’nti (saṃ. ni. 5.11-12) vuttaṃ. Pāḷiyaṃ pana ‘‘so evaṃ pajānāmi micchādiṭṭhipaccayāpi vedayitaṃ. Sammādiṭṭhipaccayāpi vedayita’’nti āgataṃ (saṃ. ni. 5.11-12). Paccayādīhīti paccayasabhāvavūpasamatadupāyādīhi. Paravādicodanaṃ patvāti aṭṭhakathāyaṃ āgataṃ paravādicodanaṃ patvā. Adhiga…pe… rūpenāti adhigantabbo ca so desetabbo cāti adhigantabbadesetabbo, so eva dhammo, tadanurūpena. Ettha ca yathādhammasāsanattā yathādhigatadhammadesanābhāvato abhidhammassa abhisambodhi adhigamanidānaṃ. Desakālādiyeva desanānidānaṃ. Yaṃ pana aṭṭhakathāyaṃ ‘‘desanānidānaṃ yāva dhammacakkappavattanā’’ti vuttaṃ, taṃ abhidhammadesanāvisesena dhammacakkappavattananti katvā vuttaṃ. Dhammacakkappavattanasutte vā desitehi ariyasaccehi sakalābhidhammapadatthasaṅgahato, paramatthato abhidhammabhūtānaṃ vā sammādiṭṭhiādīnaṃ tattha desitattā vuttaṃ. Tattakānaṃyeva desanāruḷhatāya aḍḍhachakkesu jātakasatesu paripācanaṃ vuttanti daṭṭhabbaṃ. Na hi ettakāsu eva jātīsu puññādisambhārasambharaṇaṃ , kiṃ pana kāraṇaṃ ettakā eva jātiyo desitāti? Tadaññesaṃ aṭṭhuppattiyā abhāvato.
如来教法与阿毗达摩。所谓反观的场所、实际对象或缘起之因，即是此。『我正如是因正见而知悉此』的说法见于律藏中第五册第十一至十二章节。巴利语中有言『我正如是因邪见而知悉此。正见因亦知此』的说法，包含因缘实质上因善恶业力的平息而得。外人反诘时的对答记录，收录于论书内。所谓“应当领悟且应当宣说”即必须领悟后宣说，这就是真理教法，依教法而宣说。当中又因依其教导之时间等因素，讲法的因缘而有所区别。论书中所述“讲法之因缘直到佛转法轮”为特别指出，指的是阿毗达摩的教导，因佛转法轮时诸圣谛、正见等真谛法均依阿毗达摩之究竟意义宣说。正因如此，在早期佛生的故事汇编中，诸如五轮故事都会体现其成熟，此乃不可忽略之理。不可能在如此众多故事中不宣说功德因缘之由，岂能说这些故事早期只宣说种种，而不宣说因缘？此乃因缘缺乏的缘故。
Sumedhakathāvaṇṇanā善慧事释
Uppanne buddhe tato attānaṃ seyyato vā sadisato vā dahanto jhānābhiññāhi parihāyati, na tathā sumedhapaṇḍito aṭṭhāsīti tassa jhānābhiññāhi aparihāni daṭṭhabbā. Tenevāha ‘‘tāpasehi asamo’’ti. Yathā nibbānaṃ, aññaṃ vā niccābhimataṃ aviparītavuttitāya sabbakālaṃ tathābhāvena ‘‘sassata’’nti vuccati, evaṃ buddhānaṃ vacananti tassa sassatatā vuttā. Tenevāha ‘‘aviparītamevā’’ti. Upapāramīādivibhāgena anekappakāratā. Samādānādhiṭṭhānanti samādānassa adhiṭṭhānaṃ pavattanaṃ karaṇanti attho. Ñāṇatejenāti pāramīpavicayañāṇappabhāvena. Mahānubhāvañhi taṃ ñāṇaṃ bodhisambhāresu anāvaraṇaṃ anācariyakaṃ mahābodhisamuppattiyā anurūpapubbanimittabhūtaṃ. Tathā hi taṃ manussapurisabhāvādiādhārameva jātaṃ. Kāyādīsu asubhasaññādibhāvena suddhagocarā. ‘‘Aññathā’’ti padassa pakaraṇaparicchinnaṃ atthaṃ dassento ‘‘līnatā’’ti āha. Līnatāti ca saṅkoco vīriyahāni vīriyārambhassa adhippetattā. Tenāha ‘‘esā me vīriyapāramī’’ti.
当佛陀初证觉后，无论是自我所依之身，或形同己身者，皆因禅定与禅那神通之力而消灭欲望，状况完美。与之相比，虽过于聪慧贤达者云“八成禅定神通不足以消灭”，此话值得商榷。正如谓“与苦行不相称”，持有断灭、不改变、恒常之观念，故被称为“恒常”，佛陀的开示即是此种恒常之意。又谓“非相反”，即为多次完成波罗蜜等修习。所谓专注之持守，即专注的成长启动之义。智力光明则依波罗蜜的分别智慧明了。知觉显然证成无垢，高妙成就之波罗蜜恒起显而易见，皆发生于如人间王者等根基之上。依肉身诸根信解净观，所谓“另一种”一词于论书中乃指出与该义不合者，称为“懈怠”。懈怠意谓精进懈缓、精进努力退失。故说“这是我的精进波罗蜜”。
Nidānakathāvaṇṇanā niṭṭhitā. · 因缘事释终了。