Ganthārambhakathāvaṇṇanā · Ganthārambhakathā解释
Ganthārambhakathāvaṇṇanā论书开端说之注释
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1. Paramanipuṇavicittanayasamannāgataṃ sakasamayasamayantaragahanaviggāhaṇasamatthaṃ suvimalavipulapaññāveyyattiyajananaṃ pakaraṇamidamārabhantoyamācariyo paṭhamaṃ tāva ratanattayappaṇāmakaraṇena antarāyanivāraṇañceva paññāpāṭavañca pattheti. Ratanattayappaṇāmo hi atthato paṇāmakiriyābhinipphādikā kusalacetanā. Sā ca vandaneyyavandakānaṃ khettajjhāsayasampadāhi diṭṭhadhammavedanīyabhūtā yathāladdhasampattinimittakassa kammassa anubalappadānavasena tannibbattitavipākasantatiyā antarāyakarāni upapīḷakaupacchedakakammāni paṭibāhitvā tannidānānaṃ yathādhippetasiddhivibandhakānaṃ rogādiantarāyānamappavattiṃ sādheti, rāgādimalavikkhālanena ca cittasantānaṃ parisodhetvā tannissitāya paññāya yathādhippetasiddhisampādakaṃ tikkhavisadabhāvamāvahati. Kiñci āciṇṇametaṃ paṇḍitānaṃ, yadidaṃ ganthasamārambhe ratanattayappaṇāmakaraṇaṃ, tasmā sappurisācārānurakkhaṇatthañca ādimhi ratanattayavandanā āraddhāti evamādinā aññānipi bahūni payojanāni niddhāretabbāni. Tāni pana tattha tattha bahudhā vitthāritānīti taṃ papañcaparissamaṃ ṭhapetvā yathānuppattameva tāva vaṇṇayissāma.
第一，此教法专注于具足极高技能、能掌握诸时诸际微细深奥解脱之明智智慧的技艺，此论著由导师首开，首先以三宝敬礼为开端，同时也具备防止阻碍与显露智慧熟练的功用。三宝之敬礼者，本质上为善意之礼敬行为，由于此行为具备护持法界之德，故此礼敬能表现观察法之实相之功德，并作为返报业报果报传续之因缘，能制止障碍及痛苦疾病等阻碍，净化由贪欲等染污所污染之心识流，并引导习得如理实现之精彻觉知。此三宝敬礼之行为非小事，乃智者所高度重视。既然在书中开端采用三宝敬礼之行为，因此亦应以此为起点，对众多他义逐一展开说明。此处先设整体概要，后续将逐条详加评论。
Ettha ca ratanattayappaṇāmaṃ kattukāmo tathāgatamūlakattā sesaratanānaṃ paṭhamaṃ tāva tathāgatassa thomanāpubbaṅgamaṃ paṇāmamārabhanto āha ‘‘anantakaruṇāpañña’’ntiādi. Thomanāpubbaṅgamena hi paṇāmena satthu guṇātisayayogo, tato cassa anuttaravandanīyabhāvo, tena ca attano vandanāya khettaṅgatabhāvo, khettaṅgatāya ca vandanāya yathādhippetanipphattiyā hetubhāvo ca dassito hoti.
此处欲作三宝敬礼，乃由如来本源所起，余三宝敬礼皆由此始。其意即以对世尊之顶礼为先，赞叹世尊为「无限慈悲慧」等称号。因顶礼承接赞叹，是对尊者功德之汇合表达，故成为无上尊敬之心态。此外，此顶礼亦为世尊自我敬礼之缘起。当有此境界，即显现此地敬礼之因缘，且依如理教学，有所成就之缘分由此示现。
Tattha vanditvāti pubbakālakiriyāniddeso. Tassa pana osānagāthāyaṃ ‘‘pavakkhāmī’’ti iminā aparakālakiriyāvacanena saha sambandho. Buddhanti vandanakiriyāya kammaniddeso. ‘‘Anantakaruṇāpañña’’ntiādikaṃ pana tabbisesanaṃ. Tattha kiratīti karuṇā, paradukkhaṃ vikkhipati apanetīti attho. Kirīyati dukkhitesu pasārīyatīti vā karuṇā. Atha vā karotīti karuṇā, paradukkhe sati sādhūnaṃ kampanaṃ hadayakhedaṃ janayatīti attho. Kiṇātīti vā karuṇā, parassa dukkhaṃ paccayavekallakaraṇato hiṃsatīti attho. Pajānātīti paññā, yathāsabhāvaṃ pakārehi paṭivijjhatīti attho. Karuṇā ca paññā ca karuṇāpaññā, natthi etāsaṃ antoti anantā, anantā karuṇāpaññā etassāti anantakaruṇāpañño, taṃ anantakaruṇāpaññaṃ.
关于「敬礼」者，指先前时段之行为示范。于此，因其载于颂歌「我当阐说」之语，余时段行为涵义随之联结。此敬礼行为即指对佛之礼赞。称为「无限慈悲慧」等谓语含有特殊意涵。其中「无限」指其慈悲与智慧无边无际；「慈悲」者，虽摄于苦难，却不令其洒散；「慧」者，则为依正理真实察知而生之智慧。慈悲能于诸苦绪广布，引起善良人心震动悲痛；又能造作良善心行。以因果观念，则慈悲是对他人苦难之助缘无差别伤害。慧则以实相法性为体，依种种理路真实见知。此慈悲与智慧合成「慈悲慧」，无有终极，谓为「无限慈悲慧」。
Ettha ca uppādavayantatāvasena ceva santatipariyosānavasena ca satipi bhagavato karuṇāpaññānaṃ sapariyantabhāve anantārammaṇesu pavattanato anantatā veditabbā. Sammāsambuddhassa hi sabbasattānaṃ dukkhāpanayanākārappavattā anaññasādhāraṇā mahākaruṇā kañci sattaṃ avajjetvā sabbesu sattesu niravasesena pavattati, tathā sabbadhammasabhāvabodhanasamatthā sabbaññutaññāṇasaṅkhātā paññāpi sakalañeyyadhammesu anavasesato pavattati, tasmā anantārammaṇappavattakaruṇāñāṇavantatāya anantakaruṇāpañño bhagavā. Karuṇāpaññāggahaṇena cettha bhagavato sabbalokiyalokuttaraguṇasampatti dassitā hoti. Tathā hi karuṇāggahaṇena lokiyesu mahaggatabhāvappattāsādhāraṇaguṇadīpanato sakalalokiyaguṇasampatti dassitā, paññāggahaṇena sabbaññutaññāṇapadaṭṭhānamaggañāṇadīpanato sabbalokuttaraguṇasampatti dassitāti.
此外，考虑慈悲智慧发起之持续性与不断消退之特性，将依次了知世尊慈悲智慧真如无限彰显之境。正觉者为诸众生之极大苦难消除因缘，具无与伦比之大慈悲；其慧则以对诸法本性之彻悟，无时无刻皆涵盖一切，非凡常众生所及。因此，世尊具无量无边之不可思议慈悲慧。其慈悲之体现，展示出佛具足世间与出世间之所有功德。由慈悲彰显世俗大德而得殊胜名号，亦由智慧照明所有世间法奥义，得超越一切普遍胜利之果位，故其具洁净至极之大德光辉。
Apica sabbabuddhaguṇānaṃ karuṇā ādi, paññā pariyosānaṃ. Mahākaruṇāsañcoditamānaso hi bhagavā saṃsārapaṅkato sattānaṃ samuddharaṇatthāya katābhinīhāro anupubbena pāramiyo pūretvā anuttarasammāsambodhiyā adhigamena sakalabuddhaguṇe paṭilabhi. Iti sakalabuddhaguṇānaṃ tannidānabhāvato karuṇā sabbabuddhaguṇānamādi, sabbaññutaññāṇapadaṭṭhānassa pana maggañāṇassa paṭilabhanato uttarikaraṇīyābhāvato paññā pariyosānaṃ. Ādipariyosānadassanena ca sakalabuddhaguṇā nayato dassitā honti. Nayaggāho eva hi sabbabuddhaguṇānaṃ dassanupāyo, itarathā tādisassa sabbaññubuddhassapi vacanapathātītaṃ tathāgataguṇaṃ anupadaṃ vaṇṇento ko nāma pariyosānamāharituṃ sakkuṇeyyāti.
且所有诸佛所具诸德中，慈悲为首，智慧为终。世尊以无限大慈悲激励己心，惟为使染浊轮回众生得超脱出离，逐渐完成波罗蜜多， 承袭无上正觉之成就，而获具如来所有诸德。由诸佛诸德之因缘来看，慈悲为诸佛所有诸德之始，智慧为诸佛诸德最终之归止。正因智慧具达见道，方能成就正觉。上述起终皆由世尊示现，此即是总摄诸佛功德之道理。此中，因缘之显现即为方便，引发详细见道因缘。当若无此方便引导，即使诸佛与如来功德，亦无从适切显现传统，有谁能教导人知其本源终极？
Evaṃ karuṇāpaññāmukhena saṅkhepato sakalabuddhaguṇehi bhagavantaṃ thometvāpi puna attano buddhaguṇasaṃkittane atittābhāvena ceva paresañca pasādabāhullajananatthaṃ tadantogadhepi visiṭṭhaguṇe padhānabhāvena nīharitvā dassento āha ‘‘tathāgata’’ntiādi. Tattha ‘‘tathāgata’’nti tathā āgatatādīhi aṭṭhahi kāraṇehi tathāgataṃ. Vuttañhetaṃ (dī. ni. aṭṭha. 1.7; ma. ni. aṭṭha. 1.12; bu. vaṃ. aṭṭha. 1.2 nidānakathā; a. ni. aṭṭha. 1.1.170) –
由此，以慈悲智慧为根本，简述佛之功德，初以顶礼赞叹世尊，随即转至介绍佛之名号。且导师于此更立显著之特点与偏重，致使超越单纯自赞，亦包括令他人生起信解。导师以此为核心，将佛名号吸引人心，为佛德特别说明。导师曰，称呼“如来”者，依八因缘所成。此稍后有多处经典举证注释，是为本论所取姓名由来。
‘‘Aṭṭhahi kāraṇehi bhagavā tathāgato, tathā āgatoti tathāgato, tathā gatoti tathāgato, tathalakkhaṇaṃ āgatoti tathāgato, tathadhamme yāthāvato abhisambuddhoti tathāgato, tathadassitāya tathāgato, tathavāditāya tathāgato, tathākāritāya tathāgato, abhibhavanaṭṭhena tathāgato’’ti.
『八种因缘谓世尊如来』：『如来者，依八种因缘得名。一者，世尊如来者，即如是来者。如是来者，谓如是至者。如是至者，即如是去者。如是去者，即如是有特征者。又，如来者者，于此法中，正彻悟法之真实者。又，如来者者，正见于法之完备者。又，如来者者，正说法者。又，如来者者，如法所行者。复又，世尊如来者，凭威力遍现于世间』。
‘‘Kathaṃ bhagavā tathā āgatoti tathāgato? Yathā sabbalokahitāya ussukkamāpannā purimakā sammāsambuddhā āgatā, kiṃ vuttaṃ hoti? Manussattādiaṭṭhaṅgasamannāgatena yena abhinīhārena te bhagavanto āgatā, teneva ca abhinīhārena ayampi bhagavā āgato, yathā ca te bhagavanto samatiṃsa pāramiyo pūretvā pañcamahāpariccāgādīni sampādetvā āgatā, yathā ca te sattatiṃsa bodhipakkhiyadhamme bhāvetvā brūhetvā āgatā, tathā ayampi bhagavā āgatoti evaṃ tāva tathā āgato’’ti tathāgato. (1)
『云何谓世尊如是来者？譬如为利益一切世间，诸先正觉者发起极大精进者是也。其所言义：诸佛以具足八正道等功德并其行为而来，诸比库等具足八支正行，其所显现之正行即是佛之来也。又诸佛尽满三十三善根庄严，修成五广大舍等，亦可谓是佛之来也。又诸佛修习三十七菩提分法，演说真实义，是为如来如是至也』。
‘‘Kathaṃ tathā gatoti tathāgato? Yathā sampatijātā te bhagavanto sattapadavītihārena gatā, yathā vā te samathavipassanāmaggehi taṃ taṃ akusalapakkhaṃ vidhamitvā gatā, tathā ayampi bhagavā gato, evaṃ tathā gatoti tathāgato. (2)
『云何谓如是去者？如诸佛已成就正觉，故以具足七处净行而去。或以止观双运等道，破除一切不善根而去。如是世尊亦是如是去者，是谓如是去故为如来』。
‘‘Kathaṃ tathalakkhaṇaṃ āgatoti tathāgato? Yasmā tesaṃ tesaṃ dhammānaṃ yaṃ sabhāvasarasalakkhaṇaṃ tathaṃ avitathaṃ, tañcesa tathalakkhaṇaṃ āgato yāthāvato adhigato, tasmā tathalakkhaṇaṃ āgatoti tathāgato gamanatthānaṃ bujjhanatthasambhavato. Tathā hi vadanti ‘ye gatiatthā, te bujjhanatthā. Ye bujjhanatthā, te gatiatthā’ti. (3)
『云何谓具有特征而来者？盖诸法中，有自然而然之根本特征，如实不虚。此为如此具有根本特征而来。意谓因明了法之所趣，故谓具有根本特征而来。正如所说："去处为所知处，所知处即为去处"』。
‘‘Kathaṃ tathadhamme yāthāvato abhisambuddhoti tathāgato? Yasmā ‘idaṃ dukkhanti, bhikkhave, tathametaṃ avitathameta’ntiādivacanato (saṃ. ni. 5.1090) ‘avijjāya saṅkhārānaṃ paccayaṭṭho saṅkhārānaṃ avijjāpaccayasambhūtasamudāgataṭṭho tatho avitatho anaññatho’tiādivacanato ca tathadhammasaṅkhāte saccapaṭiccasamuppāde yāthāvato āgato abhisambuddho, tasmā tathadhamme yāthāvato abhisambuddhoti tathāgato. (4)
『云何谓于法中正彻悟者？乃以“此为苦，如实非虚”为所闻之义，依无明为行之缘起，以无明为缘而生诸行，依此而生之条件亦然不异。佛正于此法中缘起真义，通达究竟，故谓在法中已正确觉悟者』。
‘‘Kathaṃ tathadassitāya tathāgato? Yasmā aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ chadvāraggahite ārammaṇe aviparītameva passati jānāti, ñatvā ca panevaṃ ‘katamaṃ taṃ rūpāyatanaṃ, yaṃ catunnaṃ mahābhūtānaṃ upādāyā’tiādinā (dha. sa. 616 ādayo) tathamesa aviparītaṃ vibhajati dasseti, tasmā tathaṃ āgacchati passati jānāti, taṃ vā āgamayati dassetīti tathāgatoti evaṃ tathadassitāya tathāgato. (5)
『云何谓鉴察诸法能见者？世尊于无量众生及无尽诸世界中，观察其六入所缘之境，尽无反差，悉皆知见。又知什么是色根及四大之所缘，能详分划其理，故称如是鉴察者如来』。
‘‘Kathaṃ tathavāditāya tathāgato? Yasmā esa abhisambodhito yāva parinibbānā rāgamadādinimmathanavasena ekasadisameva dhammaṃ tathaṃ avitathaṃ bhāsati, tasmā tathaṃ gadati, tatho aviparīto āgadovacanametassāti vā da-kārassa ta-kāraṃ katvā tathāgatoti vuttoti evaṃ tathavāditāya tathāgato. (6)
“如何称誉如来为如来？因为此如来圆满成道，至般涅槃时，常以平等真实的教法，断除爱欲等烦恼，悉如其义地宣说，故称为如来。因其如此说故，便如其所说，不偏离正义，称其言辞为真实。所谓‘以此言辞中的‘是’所作‘彼’，故名如来’。这就是如实称誉如来的由来。
‘‘Kathaṃ tathākāritāya tathāgato? Bhagavā hi ‘yathā vādī tathā kārī’ti (a. ni. 4.23; cūḷani. posālamāṇavapucchāniddesa 83) vacanato attano vācāya anurūpameva karoti, tasmā yathā vācā, tathā kāyopi gato pavatto imassāti tathāgatoti evaṃ tathākāritāya tathāgato. (7)
“如何称誉如来为如来行者？世尊言‘言语如是，行为亦如是’。即自身言说何如，身体行为亦相应合乎语言，行住坐卧均如其言。此故称为如来。以此如实行事故，称为如来行者。
‘‘Kathaṃ abhibhavanaṭṭhena tathāgato? Yasmā panesa anupamāya sakalalokiyalokuttaraguṇasampadāya samannāgatattā sadevakaṃ lokaṃ abhibhuyya pavattati, tasmā abhibhavanaṭṭhena tathāgatoti vuccatī’’ti.
“如何称誉如来为世间胜者？因为如来具足无双的世间及出世间殊胜品质，胜过一切天神，统摄世间，转法轮，利益众生。由此而称为世间胜者。
Tatrevaṃ padasiddhi veditabbā – agado viyāti agado, desanāvilāso ceva puññussayo ca. Tena hesa mahānubhāvo bhisakko viya dibbāgadena sappe sabbaparappavādino, sadevakañca lokaṃ abhibhavati. Iti sabbalokābhibhavane tatho aviparīto yathāvutto agado etassāti da-kārassa ta-kāraṃ katvā tathāgatoti vuccatīti ayamettha saṅkhepo. Vitthāro pana dīghāgamasaṃvaṇṇanādīsu gahetabbo. Āha cettha –
这里应当了知词义──‘胜者’谓战胜者、王者，亦是弘法乐善、福德圆满者。如伟大圣者萨咖天帝般，具神通力，断绝一切邪说，统摄诸天及世间，此乃‘统摄一切世界’之意。故称其为‘胜者’，即‘以此言辞中的‘是’作‘彼’，故言如来’。以上简述，详释见长篇论述等。这里略举一例称曰：
‘‘Yatheva lokamhi vipassiādayo,
“犹如世间中，维帕西及诸圣者，
Sabbaññubhāvaṃ munayo idhāgatā;
具足通达无上智慧的圣人，曾至此处；
Tathā ayaṃ sakyamunīpi āgato,
正如这位释迦族圣人来到世间，
Tathāgato vuccati tena cakkhumā. (dī. ni. aṭṭha. 1.7; ma. ni. aṭṭha. 1.12; a. ni. aṭṭha. 1.1.170; bu. vaṃ. aṭṭha. 1.2 nidānakathā);
他被称为如来者，亦即具足觉慧之明眼者。（释迦牟尼经、摩诃尼经、增支经、佛遗教经导论均有此语）；
‘‘Pahāya kāmādimale yathā gatā,
他摒弃了欲望等一切污秽，
Samādhiñāṇehi vipassiādayo;
以定慧之力，具足洞察先觉的智慧；
Mahesino sakyamunī jutindharo,
这位大智者释迦圣人，令人敬敬仰之尊伟者，
Tathā gato tena tathāgato mato.
照此修行，故称彼为如来。
‘‘Tathañca dhātvāyatanādilakkhaṇaṃ,
『于是观知六处等诸根界等之特征』，
Sabhāvasāmaññavibhāgabhedato;
『依其自性、共性、差别而分别』；
Sayambhuñāṇena jinoyamāgato,
『以自觉之慧自悟胜解者』，
Tathāgato vuccati sakyapuṅgavo.
『被称为如来，释迦族的尊者』。
‘‘Tathāni saccāni samantacakkhunā,
『诸如实法以周遍之眼所见』，
Tathā idappaccayatā ca sabbaso;
『如实现于此时因缘具足的全体』；
Anaññañeyyena yato vibhāvitā,
由无可违背者所分别归谛，
Yāthāvato tena jino tathāgato.
正如实相者，胜利者如来亦复如是。
‘‘Anantabhedāsupi lokadhātusu,
『在无数差别的众世界界中，
Jinassa rūpāyatanādigocare;
胜利者的色界、触界等领域；
Vicittabhede tathameva dassanaṃ,
在诸差别分别中，其教义亦如是显现，
Tathāgato tena samantalocano.
如来以全方位目光洞察其境。』
‘‘Yato ca dhammaṃ tathameva bhāsati,
『正如实而不虚地述说法，』
Karoti vācāyanulomamattano;
『言语皆顺从其意愿，』
Guṇehi lokaṃ abhibhuyyirīyati,
『以诸德胜服世间众生，』
Tathāgato tenapi lokanāyako’’ti. (itivu. aṭṭha. 38; dī. ni. ṭī. 1.7);
『如来亦因此而为世间之导者。』（引自《毗婆沙述疏·八分律》第38节、《长部尼众传注》第1卷第7节）
Kenaci guṇena attano visiṭṭhassa kassaci abhāvato natthi etassa uttaroti anuttaro. Bhagavato hi avīcito paṭṭhāya yāva bhavaggaṃ tiriyaṃ aparimāṇāsu lokadhātūsu na koci kenaci guṇena samasamopi atthi, kuto pana uttaritaro. Yathāha –
『于任一德目中，彼胜出于他，且无等者，可说为最；因世尊已洞察世间真实，直到彼岸无量无边诸世，彼中无人能与世尊以任一德等量相比，更无超越者，何况他胜也。如是，』
‘‘Rūpe sīle samādhimhi, paññāya ca asādiso;
『于色戒禅定中，智慧无可匹敌；』
Vimuttiyā samasamo, dhammacakkappavattane’’ti.
“与解脱同等”者，是指法轮初转时具足的相等性。
Vinditvāti tīhi vandanāhi tanninnatādivasena namassitvā. Kāyavacīmanodvāravasena hi tisso vandanā. Yathāha ‘‘tisso imā, bhikkhave, vandanā kāyena vandati, vacasā vandati, manasā vandatī’’ti. Tattha buddhādiguṇārammaṇā kāmāvacarakusalakiriyānamaññatarā cetanā kāyaviññattiṃ samuṭṭhāpetvā kāyadvārappavattivasena uppannā kāyavandanāti vuccati, sāyeva vacīviññattiṃ samuṭṭhāpetvā vacīdvārappavattivasena uppannā vacīvandanāti, ubhayaviññattiyo pana asamuṭṭhāpetvā kevalaṃ manodvārappavattivasena uppannā manovandanāti. Sirasāti uttamaṅgena karaṇabhūtena. Abujjhi, bodhetīti vā buddho. Ayañhi catusaccadhamme sayampi abujjhi, parepi bodheti , tasmā bujjhanabodhanaṭṭhena ‘‘buddho’’ti vuccati. Yathāha ‘‘bujjhitā saccānīti buddho, bodhetā pajāyāti buddho’’ti (mahāni. 192; cūḷani. pārāyanatthutigāthāniddesa 97; paṭi. ma. 1.162). Atha vā budha-saddassa jāgaraṇavikasanatthesupi pavattanato abujjhi savāsanasammohaniddāya accantaṃ vigato, buddhiyā vikasitavāti vā buddho. Bhagavā hi vatthusabhāvadassanavibandhikāya avijjāsaṅkhātāya niddāya ariyamaggañāṇena saha vāsanāya samucchinnattā tato accantaṃ vigato. Paramarucirasirisobhaggasamāgamena vikasitamiva padumaṃ aparimitaguṇagaṇālaṅkatasabbaññutaññāṇasamāgamena vikasito vikāsamanuppatto, tasmā jāgaraṇavikasanatthavasenapi ‘‘buddho’’ti vuccati.
“Vinditvā”意指以三种拜敬行法表显其恭敬之心，即以身、语、意开门之仪式做三种拜敬。如经中所说：“比库们，这三种拜敬是以身拜敬、以语拜敬、以意拜敬。”这里指佛及诸圣者之德相庄严，以善行契合欲界戒律之起心动念，于身识起身门动作产生的即为身拜敬；于语识起语门动作的即为语拜敬；而两识未具起，唯心门动作起者则为意拜敬。“头”即以身体最高部分作为施用器官。所谓“无明、觉悟”为“佛”，此四圣谛法中我们仍处于无明，外人则觉悟，因而称谓为“佛”。正如所说：“已觉知诸谛者为佛，觉者能生者为佛”。又有“佛”名因觉悟之扩展开显，彻底破除外道及世间熏习之昏眠，显现其智慧境界成熟，故称“佛”。犹如珍宝莲花昭示无量法身功德之自显，内涵无尽智慧之相似妙好展开，故亦称“佛”。
Ettāvatā ca dvīhi ākārehi bhagavato thomanā katā hoti attahitasampattito, parahitapaṭipattito ca. Tāsu attahitasampatti anāvaraṇañāṇādhigamo savāsanasakalasaṃkilesānamaccantappahānaṃ anupādisesanibbānādhigamo ca, parahitapaṭipatti pana āsayappayogavasena duvidhaṃ parahitasamīhanaṃ. Tattha dhammadesanāya abhājanesu devadattādīsu virodhisattesupi niccaṃ hitajjhāsayatā aparipākagatindriyānaṃ indriyaparipākakālāgamanañca āsayo nāma. Tadaññasattānaṃ pana lābhasakkārādinirapekkhacittassa yānattayamukhena sabbadukkhaniyyānikadhammadesanā payogo nāma. Duvidhāsu panetāsu parahitapaṭipattīsu, tividhāsu ca attahitasampattīsu anantakaruṇā-vacanena, tathā āgataṭṭhena ca tathāgata-saddena āsayavasena parahitapaṭipatti dassitā, bodhanaṭṭhena buddha-saddena, tathadassanaṭṭhena ca tathāgataṭṭhena ca tathāgatasaddena payogavasena, anantapaññā-vacanena, ñāṇagatidīpakena tathāgata-saddena, bujjhanajāgaraṇavikasanaṭṭhena ca buddha-saddena tividhāpi attahitasampatti, anuttaravacanena ca attahitaparahitasampatti pakāsitāti veditabbā.
由此缘故，世尊之广大威德可显两种形态：一为自利之具足，即自利成就；二为利他之修行，即利益他人。在自利成就中，则包含无碍般若智慧之获得、无余断烦恼断除及无垢无染涅槃之证得。而利他修行则因染爱之所销废，表现为二重利益他者的面向。其一为对法义演说阻碍者如魔等常怀护持正法之心，衰弱未成熟之根识深植修治，谓之“舍弃根本烦恼所生之习气”。他者则是无所求回报而常怀果德敬重之心，正以当时一切众生众苦之谛义为依止，称为“利益他者之施行”。在利益他者中，依无垢及无漏智言，以无量悲语及正法音声说法，依佛号、佛果、佛相，作启示教导，绽放无尽智慧之光明，为三聚功德成就之证显，应当如是辨别。
Apica hetuphalasattūpakārasampadāvasena tīhākārehipi bhagavato thomanā pavattatīti taṃvasenapettha thomanā daṭṭhabbā. Tattha hetusampadā nāma mahākaruṇāsamāyogo, bodhisambhārasambharaṇañca tammūlakattā sakalabuddhaguṇānaṃ. Phalasampadā pana catubbidhā ñāṇasampadā, pahānasampadā, ānubhāvasampadā, rūpakāyasampadā cāti. Tāsu sabbaññutaññāṇapadaṭṭhānaṃ maggañāṇaṃ, maggañāṇapadaṭṭhānaṃ sabbaññutaññāṇaṃ, tammūlakāni ca dasabalādiñāṇāni ñāṇasampadā nāma. Aggamaggabhāvanāya sabbakilesānaṃ saha vāsanāhi anuppattidhammatāpādanaṃ pahānasampadā. Acinteyyāparimitānaṃ sabbalokahitānaṃ nipphādane, sadevakalokābhibhavane ca ādhipaccaṃ ānubhāvasampadā. Sakalalokanayanābhisekabhūtā pana lakkhaṇānubyañjanapaṭimaṇḍitā attabhāvasampatti rūpakāyasampadā nāma. Sattūpakāro heṭṭhā vuttaparahitapaṭipattivaseneva veditabbo. Imāsu pana anantakaruṇā-vacanena, tathā āgataṭṭhena ca tathāgata-saddena hetusampadā dassitā. Phalasampadāsu ñāṇasampadā ceva pahānasampadā ca anantapaññā-vacanena, abhisamayaparidīpakena tathāgatasaddena, bujjhanajāgaraṇavikasanaṭṭhena, ca buddha-saddena dassitā, ānubhāvasampadāpi abhibhavanaṭṭhena tathāgata-saddena, anuttara-vacanena ca vibhāvitā, rūpakāyasampadā pana rūpaggappattidīpakena anuttara-saddena dassitāti daṭṭhabbaṃ.
又因具备因缘果报真实功德，世尊威德呈现三种形态，故其广大威德应如是了知。所谓因缘功德即广大慈悲之集结，及成佛之资粮积累，乃诸佛功德之根本。果报功德则有四种：智慧具足、断惑具足、证见具足、净身具足。诸智慧具足者涵盖正觉道之知识根基，亦即如来证得之内证，根植于十种殊胜恩德所生智慧。断惑具足者为对诸烦恼及习气之彻底断除。证见具足者为无忧无畏的涅槃之境。净身具足者是具足道体之相貌表证。三者功德皆以此类完全示现，应分别辨清。因由无量悲心、如来名号启示演说因缘功德，果报功德由无尽智慧及如来的光明显示，亲证功德乃如来独特示现，故称为威德。
Evaṃ buddharatanassa thomanāpubbaṅgamaṃ paṇāmaṃ katvā idāni sesaratanānampi paṇāmamārabhanto āha ‘‘dhammaṃ sādhugaṇampi cā’’ti. Bhagavato thomanena ca svākkhātatādayo dhammaguṇā, suppaṭipannatādayo saṅghaguṇā ca dassitā honti tappabhavassa anaññathābhāvatoti na tesaṃ visuṃ thomanā katā. Adhigatamagge sacchikatanirodhe puggale yathānusiṭṭhaṃ paṭipajjamāne ca apāyadukkhesu ceva vaṭṭadukkhesu ca apatamāne katvā dhāretīti dhammo, so catunnaṃ ariyamaggānaṃ, catunnañca sāmaññaphalānaṃ, nibbānassa, pariyattidhammassa ca vasena dasavidho. Vuttañhetaṃ chattavimāne –
如此，佛宝威德开显初步礼敬毕，接着又向其余诸宝行礼，谓之“赞法众善”。以世尊威德之彰显，自证法教之真实及僧宝之优良行迹为证，破除令众生起疑之异见，故毋庸讳言乃至尽礼敬。此等证明在于四圣谛之获证、三学道之履行，以及证入断尽诸烦恼及世间痛苦转送之能力，乃依止佛法与律制之完整十二因缘。此如伞盖云：
‘‘Rāgavirāgamanejamasokaṃ,
“爱欲断绝、烦恼灭除、清凉无憾、安乐无忧……”
Dhammamasaṅkhatamappaṭikūlaṃ;
无分别无对境的法；
Madhuramimaṃ paguṇaṃ suvibhattaṃ,
甘美此妙的优良；
Dhammamimaṃ saraṇatthamupehī’’ti. (vi. va. 887);
此法是依止的归依。”（梵音法义文献第 887 页）
Ettha hi kāmarāgādibhedo sabbopi rāgo virajjati etenāti ‘‘rāgavirāgo’’ti maggo kathito. Ejāsaṅkhātāya taṇhāya, antonijjhānalakkhaṇassa ca sokassa taduppattiyaṃ sabbaso parikkhīṇattā ‘‘anejamasoka’’nti phalaṃ kathitaṃ. Kenaci paccayena asaṅkhatattā ‘‘dhammamasaṅkhata’’nti nibbānaṃ vuttaṃ. Avirodhadīpanato pana atthabyañjanassa sampannatāya, pakaṭṭhaguṇavibhāvanato suṭṭhu vibhajitattā ca ‘‘appaṭikūla’’ntiādinā sabbopi pariyattidhammo kathito. Tattha ariyamagganibbānāni nippariyāyeneva apāyādito dhāraṇato dhammo, phalapariyattiyo pana pariyāyena. Tathā hettha dhāraṇaṃ nāma apāyādinibbattakakilesaviddhaṃsanaṃ. Iti ariyamaggassa kilesasamucchedakatāya, nibbānassa ca ālambaṇabhāvena tassa tadatthasiddhihetutāyapi ubhinnampi nippariyāyato labbhati. Itaresu pana ariyaphalassa maggena samucchinnakilesānaṃ paṭipassaddhakiccatāya, maggānukūlappavattito pariyattidhammassa ca tadadhigamahetutāyāti ubhinnampi pariyāyatova labbhatīti.
这里，诸欲贪爱等之分别皆已断除，即所谓“欲断”之道。因欲望所生的渴爱，及随其后生起的烦恼忧愁，已全然灭尽，故称“无生悲痛”，这是其果报。又由于无因无缘、非造作状态，故称为“非造作法”的涅槃。因其无抵触之启示，并具含义圆满，且能彰显明显之德相，故妥善分别称为“无对境”等，兼具总结性法义特征。在此，圣道涅槃因缘皆属绝尽，故名“圣道涅槃”；其果果因缘则以周遍述说而为描述。此处所谓缘持，即依止因缘，谓非恶所缠染、无所障碍之涅槃。由此，如圣道灭除一切烦恼，涅槃亦因依持而成就其义，无论二者均以究竟总结而显现。至于他处圣果所依道，则缘断烦恼、修行安稳、顺从圣道所行、以及因道得果，诸义各异，却均可视为因缘及总结，故亦称为总结法义。
Attahitaparahitaṃ sādhentīti sādhū, tesaṃ gaṇo samudāyoti sādhugaṇo, sādhu cāyaṃ gaṇo cāti vā sādhugaṇo, sādhuno vā sammāsambuddhassa āyatto gaṇo tassa orasaputtabhāvatoti sādhugaṇo. So pana catunnaṃ ariyamaggasamaṅgīnaṃ, catunnañca phalasamaṅgīnaṃ vasena aṭṭhavidho ariyasaṅgho, taṃ sādhugaṇaṃ. Picāti nipātasamudāyo, eko vā nipāto, tiṇṇaṃ ratanānaṃ vandanakiriyāya sampiṇḍanattho. Keci ‘‘gaṇo’’ti idha pakaraṇatova ariyagaṇapuggalova labbhatīti sādhūti bhāvanapuṃsakavasena ‘‘vanditvā’’ti iminā saha yojenti, tadā pana sādhūti bhayalābhādivirahena sakkaccaṃ ādaranti attho.
『为己利他』者，即『善』，众类即『善集』，此集即善众类；或者说『善集』，即属于善者之集合。此善集乃指正觉者所依止之团体，犹如种子承传者。从此视角言，有四圣道及四圣果影像结合，组成八类圣众，此即善集。如同多种尸堆聚合而成一堆，或一堆以三宝敬礼为合聚目的。有些文中言“集”即指书籍章节，除此也可指圣人集合。『善』以修行之人视为『敬礼』，此时『善』泛指敬礼之义，然因『善』亦蕴含无畏与利益，故略带敬重之意。
§2
2. Evaṃ pakaraṇārambhe yathādhippetaṃ ratanattayappaṇāmaṃ katvā idāni yattha pāṭavatthāya idaṃ pakaraṇaṃ paṭṭhapīyati, taṃ saddhiṃ desakadesapaṭiggāhakasampattīhi vibhāvetvā dassento āha ‘‘paṇḍukambalanāmāyā’’tiādi. Tattha devarājassa paṇḍukambalanāmāya silāya vimale sītale tale nisinno atulavikkamo devadevehi pūjito devadevo devapurakkhato devānaṃ devalokasmiṃ yaṃ dhammaṃ desesīti sambandho.
二、在此章节开端，按照规定对三宝敬礼，而今正式确立本章内容，并结合常见教说、身语意传承诸胜义示现，故开示“青蛙皮袍者”等事。此处说到印度天王于名为“青蛙皮袍”的净凉石上昂然而坐，受天众乃至诸天帝释敬礼，居于天界众所尊崇之所，诠释其为天界中诸天尊所常闻听之法。
Ayaṃ panettha attho – paṇḍukambalasarikkhavaṇṇatāya ‘‘paṇḍukambala’’nti nāmaṃ samaññā etissāti paṇḍukambalanāmā. Sā hi sakkassa tādisapuññānubhāvena nibbattā paṇḍukambalajayasumanapupphasamānena vaṇṇena sabbakālaṃ virocati , pamāṇato pana saṭṭhiyojanāyāmā, paññāsayojanavitthārā, pannarasayojanubbedhā ca hoti. Silāyāti avayavasambandhe sāmivacanaṃ. Tulāya sammito tulyo, na tulyo atulyo, atulyo vikkamo balaṃ etassāti atulyavikkamo. Sammāsambuddhassa hi paramapāramitānubhāvasaṃsiddhena hatthigaṇanāya koṭisahassahatthīnaṃ, purisagaṇanāya dasakoṭisahassapurisānaṃ balehi samappamāṇena kāyabalena, appamāṇena ca ñāṇabalena na kassaci devabrahmādīsu aññatarassa balatulanāya upanetabbaṃ atthi . Atha vā anaññasādhāraṇattā atulyo parakkamasaṅkhāto aparimāṇaguṇavisesāvahena anaññasādhāraṇena sammappadhānena samannāgatattā vā atulyo sammappadhānasaṅkhāto vikkamo imassāti atulyavikkamo. ‘‘Atulyavikkamo’’ti ca vattabbe gāthābandhavasena ya-kāralopaṃ katvā ‘‘atulavikkamo’’ti vuttaṃ. Atha vā sammitatthe a-kārapaccayassāpi sambhavato atulo vikkamo assāti ‘‘atulavikkamo’’ti vuttaṃ.
此处所说的义理，是指对“蟾蜍皮”颜色的说明。从整体上说，这种“蟾蜍皮”即是其名。因萨咖天帝等善业功德的熏习，形成的颜色，犹如蟾蜍皮上的青莲花一样，常常显现光辉。该颜色尺寸约六十由旬，宽五十由旬，厚十五由旬。所谓“石头”，是指和成分相联系的同类词汇。“等量”意谓相等，不相等称为不等，超过称为超越。此处所言“不等超越”，是指力量上的超越。因正自觉者已成就无上波罗蜜多功德，得手掌数千万亿，男人数千万亿的力量之合，身力无量，智慧力无量，没有任何天、梵等众生能够与之力量相匹敌。因此，他的力量被称为“不等超越”。此外，因无与伦比且精进无量，具特殊功德，或因无与伦比的正勤，故称为“不等超越”。关于“不等超越”，有歌谣式注释，将‘atula’音脱化后成‘atulavikkamo’形。又或者因成立等量之理而成，无‘a’字因缘，故称‘atulavikkamo’。
Dibbantīti devā, pañcakāmaguṇādīhi kīḷanti, tesu vā viharanti, vijayasamatthatāyogena bāhirabbhantarike paccatthike vijetuṃ icchanti, issariyadhanādisakkāradānaggahaṇaṃ, taṃtaṃatthānusāsanañca karontā voharanti, puññañāṇānubhāvappattāya jutiyā jotenti, yathādhippetañca visayaṃ appaṭighātena gacchanti, yathicchitanipphādane ca sakkontīti attho. Atha vā devanīyā taṃtaṃbyasananittharaṇatthikehi ‘‘saraṇaṃ parāyaṇa’’nti gamanīyā, abhitthavanīyā sobhāvisesayogena kamanīyāti vā devā, te tividhā – sammutidevā upapattidevā visuddhidevāti. Tattha sammutidevā nāma mahāsammatādayo khattiyā. Upapattidevā nāma cātumahārājike upādāya taduttaridevā. Visuddhidevā nāma khīṇāsavā. Idha pana upapattidevā daṭṭhabbā. No ca kho tepi avisesena, ṭhapetvā pana yāmādike cātumahārājikatāvatiṃsavāsinova adhippetā. Tesaṃ catūhi saṅgahavatthūhi rañjanato rājā, devānaṃ rājā issaro devarājā, tassa devarājassa, ‘‘sakkassa devarañño’’ti adhippāyo. Na hi aññesaṃ devalokesu nisinno bhagavā abhidhammapiṭakaṃ desesīti.
所谓天众，是指诸天依五欲具足的业力嬉戏，其间居住，欲求外内、当前相应的胜利，争夺权势财富等，从而相互统摄、约制。他们执行支配法令，作为善业感应的觉知者，喜光明，于所欲境不生反感，且依各自心愿随其所起善行，故称其为萨咖。天神还有三种：尊敬的天、出世的天、清净的天。尊敬天指大尊者及士族群体；出世天指四大王及其统治者；清净天是已断尽烦恼者。此处应以出世天为例。这些天虽无特别差异，但设立如焰摩等四大王的统治领域。统辖者为王，是天王亦称神王，统辖天界。世尊未曾在其他任一天界说法。
§3
3.Yanti aniyamaniddeso, tassa pana ‘‘tatthā’’ti iminā niyamanaṃ veditabbaṃ. Yathāvuttānaṃ tiṇṇampi devānaṃ uttamo devo tehi sabbehi adhikataraṃ kīḷanādiyogatoti devadevo, bhagavā. So hi niratisayāya abhiññākīḷāya uttamehi dibbabrahmaariyavihārehi saparasantānasiddhāya pañcavidhamāravijayicchānibbattiyā cittissariyasattadhanādisammāpaṭipattiaveccappasādasakkāradānaggahaṇasaṅkhātena, yathāparādhayathānulomayathādhammānusāsanasaṅkhātena ca vohārātisayena paramāya paññāya ca sarīrappabhāsaṅkhātāya jutiyā anupamāya ñāṇasarīragatiyā māravijayasabbaññutaññāṇaparahitanipphādanesu appaṭihatāya sattiyā ca samannāgatattā sadevakena vā lokena ‘‘saraṇa’’nti gamanīyato, abhitthavanīyato, bhattivasena kamanīyato ca sabbe te deve tehi tehi guṇehi abhibhuyya ṭhitoti sabbadevehi pūjanīyataro devo , visuddhidevabhāvasaṅkhātassa vā sabbaññuguṇālaṅkārassa adhigatattā aññesañca devānaṃ atisayena devoti devadevo. Devānanti tadā dhammapaṭiggāhakānaṃ dasasahassacakkavāḷādhivāsīnaṃ mātudevaputtappamukhānaṃ upapattidevānaṃ. Visuddhidevānampettha gahaṇanti vadanti. Te pana upapattidevesveva saṅgahitā manussaarahantānaṃ tattha abhāvato . Devadevehīti visuddhidevehi. Visuddhidevā hi vuttanayena itaradevehi sātisayaṃ kīḷanādiyogato idha ‘‘devadevā’’ti adhippetā, tehi. Pūjitoti pūjitabbo, pūjituṃ arahoti attho. Etena visuddhidevesupi bhagavato aggapuggalataṃ dīpeti. Desesīti madhurakaravīkasaddasadisaṃ brahmassaraṃ nicchārento pakāsesi. Devalokasminti tāvatiṃsadevaloke. Sabhāvasāmaññalakkhaṇaṃ dhāretīti dhammo, kusalādibhedo abhidhammo, idha pana tappakāsakaṃ abhidhammapiṭakaṃ ‘‘dhamma’’nti vuttaṃ. Tathā hi vakkhati ‘‘piṭakuttame’’ti. Devapurakkhatoti dasasahassacakkavāḷavāsidibbabrahmehi purakkhato, parivāritoti attho.
第三节“无支配法”的解释。所谓“如此”，此即揭示其规则。如来为诸天中诸众天之主，诸众天普遍尊敬他，尊称为天王。世尊以完美无缺的神通力，受五种无上胜利之成就，超群成就，心如至尊诸天梵天中王，完备五种胜利的成就，常示五神胜利之现象，安住正法教化，因相应的行为及觉悟成就，现智慧体光辉，施展无等智慧，自在降伏魔王及诸惑境，具足无畏能力。世尊为众生及天界之“归依”，引导及被赞叹，受持及喜悦。诸天因世尊具足出世清净智慧之德，尊敬烧然，视其无上功德，尊称其为“天王中之天王”。此时“天众”指取得法护持者，统摄三界众生，居住于三十三天宫的四大王之天。清净天即已断烦恼者。此中着重出世天。正因如此，众天敬奉世尊为“天王”，意谓“诸天至尊”。
Nanu ca ‘‘devāna’’nti vacaneneva devapurakkhatabhāvo siddhoti kiṃ ‘‘devapurakkhato’’ti vacanena? Nāyaṃ doso. Bhagavā hi kadāci cūḷapanthakattherādīnaṃ viya parammukhepi nisīditvā obhāsaṃ vissajjetvā sattānaṃ sammukhe nisinnaṃ viya dassento dhammaṃ deseti, kadācipi pārāyanikabrāhmaṇādīnaṃ viya sammukhepi nisīditvā aññehi ca parivuto aññesampi dhammaṃ deseti, idha pana na tathā, devehiyeva parivuto devānaṃ desetīti dassanatthaṃ ‘‘devapurakkhato’’tipi vattabbamevāti.
难道“诸天”二字，就等于“天王”的地位了吗？并非如此（此非过失）。世尊诸如长老朱拉般踏咖等，曾曾坐于一众最前，放光示现真理，直接面对众生教诲法义；而出世亦如婆罗门等，围绕他共听法语。此处默示世尊受众天围绕及尊奉，故称“天王中之天王”，即受诸天普遍拥戴之尊称。
§4
4. Evametasmiṃ pakaraṇe gāravajananatthaṃ tena sampādetabbapāṭavavisayaṃ abhidhammapiṭakaṃ desakādisampattīhi saha vibhāvetvā idāni yathādhippetapakaraṇārambhapayojanābhidhānābhidheyyasotujanasamussāhanakaraṇappakārāni ca vibhāvetuṃ ‘‘tatthāha’’ntiādi vuttaṃ. Tattha ‘‘pāṭavatthāyā’’ti iminā pakaraṇārambhapayojanaṃ vuttaṃ. ‘‘Abhidhammāvatāra’’nti iminā abhidhānābhidheyyāni. ‘‘Madhura’’ntiādīhi pakaraṇaṃ viseseti. ‘‘Samāsenā’’ti ca iminā sotujanasamussāhanakaraṇappakārānīti daṭṭhabbaṃ. ‘‘Aha’’nti kattubhūtaṃ attānaṃ niddisati. Tathā hi yo paro na hoti, so niyakajjhattasaṅkhāto attā ‘‘aha’’nti vuccati.
第四节。该论述因敬敬法故开示此等清晰熟练之範围，连同三藏经律解说者功德之能，现今便开始述说相关章节之缘起、用途、字义及帮助善根发起之因缘等，“如是说”等词开始启示。此中“开始章节用途”，指章节起始之目的。所谓“阿毗达摩入门”，是称调用字根词典的工具。“甜蜜”等词，用以描写章节特征。“同会方式”，是指出为助善根起进益的辅助方式。须知“我”之所指，说明自身。若非自己，将以“他”称之。
Paṭuno bhāvo pāṭavaṃ, taṃyeva attho payojanaṭṭhenāti pāṭavattho, tadatthāya. Taṃ sandhāya vividhanayaggahaṇasamatthassa sutamayañāṇassa uppādanatthanti vuttaṃ hoti. Saṃsāre bhayaṃ ikkhanti, bhindanti vā pāpake akusale dhammeti bhikkhū, tesaṃ. Piṭakañca taṃ uttamañcāti piṭakuttamaṃ, tasmiṃ piṭakuttame, abhidhammapiṭaketi adhippāyo. Tañhi pariyattibhājanatthato piṭakaṃ, tīsu piṭakesu visiṭṭhabhāvato uttamañcāti piṭakuttamaṃ. Tattha pariyattibhājanatthatoti pariyattiatthena ceva bhājanatthena ca. Tathā hi ‘‘mā piṭakasampadānenā’’tiādīsu (a. ni. 3.66) pariyatti piṭakanti vuccati. ‘‘Atha puriso āgaccheyya kudālapiṭaka’’ntiādīsu (ma. ni. 1.228; a. ni. 3.70) yaṃ kiñci bhājanampi. Tasmā idampi pariyāpuṇitabbaṭṭhena pariyatti, abhidhammatthānamādhāraṇatthena bhājanañcāti pariyattibhājanatthato piṭakanti vuccati. Tenevāhu –
轻易做到、熟练的状态，即为“熟练”的含义，是专为达成特定目的的熟练度。为此，以顺理成章的构建，激发兴起被闻之知。于轮回中，世间比库畏惧、破坏或断绝恶恶不善法，为其利益而行。又称三藏为最尊，意谓藏中之最，三藏中之最，指阿毗达摩藏最尊。因其藏中具分法义，为便于理解而分成三藏。由“经、律、论”三藏划分的目的及意涵。如此，分别阐释“转述”为学习经文之目的。云何“转述”即经藏也。由此方可称三藏为“经藏”。如《增支部》卷三六六《阿毗达摩深入说》，及《中部》一二二八、《增支部》三七零语，论述此涵义。
‘‘Piṭakaṃ piṭakatthavidū,
『藏』者，『藏之义者』，指三藏之旨义解说者，
Pariyattibbhājanatthato āhu;
由于为语义理解及文义讲说之故，因此称为『藏』；
Tena samodhānetvā,
因而依此根本整理、阐明，
Tayopi vinayādayo ñeyyā’’ti. (dī. ni. aṭṭha. 1.paṭhamamahāsaṅgītikathā; pārā. aṭṭha. 1.paṭhamamahāsaṅgītikathā; dha. sa. aṭṭha. nidānakathā);
故此依律藏等次第亦当被学、应当被知。」（引自《长部尼连禅经义疏》第一次大集会讲议；《巴拉密经义疏》第一次大集会讲议；《法句经义疏》缘起讲议）
Visiṭṭhabhāvo panassa lokavohāramatikkamma yathāsabhāvavasena desanato, visiṭṭhadhammakkhandhavibhāvanato ca veditabbo. Ettha hi ‘‘satto puggalo bhikkhū’’tiādikaṃ lokavohāramatikkamma ‘‘khandhadhātuāyatana’’ntiādinā yathādhammavaseneva bāhulladesanā pavattā, na itaresu viya yathāvuttavohāravasena, yato idaṃ yathādhammasāsananti vuccati. Sabbasaṅkhatadhammavisiṭṭho cettha paññākkhandho visesato vibhāvito, tasmā tiṇṇampi piṭakānaṃ buddhavacanabhāvepi yathāsabhāvānatikkamadesanādito idameva tīsu piṭakesu visiṭṭhanti yuttaṃ. Apica dhammātirekadhammavisesabhāvato cassa visiṭṭhabhāvo veditabbo. Abhidhamme hi nippadesato khandhāyatanādidhammānaṃ vibhattattā itaradvayato atirekatarā, visiṭṭhā ca pāḷi hoti, tasmā atirekassa, visiṭṭhassa ca pāḷidhammassa vasena idameva tīsu piṭakesu uttamanti vattuṃ vaṭṭati. Yathāvuttavisiṭṭhabhāvayogatoyeva cetaṃ ‘‘abhidhammapiṭaka’’nti vuccati abhi-saddassa visiṭṭhabhāvajotanato . Apica vuḍḍhimantādidhammānaṃ ettha vuttattā cetaṃ abhidhammapiṭakaṃ. Yathāhu porāṇā –
但其独特之处，在于超越世间行辈常通之说法，以诸法本然自性为依，依诸法积蕴个别分别精微剖析而展演，应当从此洞察。斯时以『有情人众比库』等语，契合于世间表法所约『蕴、界、处、根』等，众多法门恒行广泛诠说，并非他处所行之等同世俗表法缘起，盖此谓之『依法自法教法』。诸诸法皆为差别诸法相之合，特别以智慧集显露为殊胜，故即便三藏中佛语之形，亦从自性质超越而讲演，三藏中自显殊胜。同样，由于法之超越且特性的殊异，亦当观其为特别。于阿毗达摩部，诸蕴、界、处等法之句法分拆，较之他部更为详尽且更显殊胜，故以特别之、殊胜之教法名义，在三藏内中称为最高。因此二者殊胜性结合之理，谓之『阿毗达摩藏』，彰显其侧重大义。又依以增长等法义记，此藏为阿毗达摩藏。如古时所言——
‘‘Yaṃ ettha vuḍḍhimanto, salakkhaṇā pūjitā paricchinnā;
『所谓此处吾等所尊重、辨析显著且已详尽解析之深义，』
Vuttādhikā ca dhammā, abhidhammo tena akkhāto’’ti. (dī. ni. aṭṭha. 1.paṭhamamahāsaṅgītikathā; pārā. aṭṭha. 1.paṭhamamahāsaṅgītikathā; dha. sa. aṭṭha. nidānakathā);
法门亦复宣说，阿毗达摩即由此而名。此语出自《增壹阿含·第一大歌曲诠释》及《巴利八大本注释》等处。
Tathā hettha ‘‘rūpūpapattiyā maggaṃ bhāveti, mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatī’’tiādinā (dha. sa. 160 ādayo) vuḍḍhimantopi dhammā vuttā, ‘‘rūpārammaṇaṃ vā saddārammaṇaṃ vā’’tiādinā (dha. sa. 1) nayena ārammaṇādīhi lakkhitabbattā salakkhaṇāpi ‘‘sekkhā dhammā asekkhā dhammā, lokuttarā dhammā’’tiādinā nayena pūjitā pūjārahāpi ‘‘phasso hoti, vedanā hotī’’tiādinā (dha. sa. 1) nayena sabhāvaparicchinnattā paricchinnāpi ‘‘mahaggatā dhammā appamāṇā dhammā (dha. sa. tikamātikā 12, dukamātikā 99), anuttarā dhammā’’tiādinā nayena adhikā visiṭṭhāpi dhammā vuttā, tasmā abhi-saddassa vuḍḍhiādiatthesupi pavattanato ‘‘vuḍḍhimanto dhammā etthā’’tiādinā nibbacanena idaṃ piṭakaṃ ‘‘abhidhamma’’nti vuccati. Abhidhammaṃ otaranti anenāti abhidhammāvatāraṃ nāma pakaraṇaṃ. Iminā panassa atthānugatamabhidhānaṃ dasseti. Tu-saddo padapūraṇe. Ācariyena hi gāthāpadapūraṇatthaṃ yebhuyyena tattha tattha nipātā vuccanti. Yattha pana nesaṃ payojanaviseso dissati, tattheva tamatthaṃ vakkhāma. Madhuranti nippariyāyato madhura-saddoyaṃ jivhāviññeyye rasavisese vattati, idha pana iṭṭhabhāvasāmaññena atthabyañjanasampatti madhurasaddena vuttā. Bhavati hi taṃsadisassa taṃ-saddenābhidhānaṃ yathā ‘‘aggimāṇavo’’ti. Tena pana madhurena yogato idampi madhuraṃ yathā nīlaguṇayogato nīluppalanti. Nipuṇagambhīrāya byañjanasampattiyā ceva atthasampattiyā ca abhidhammavisayaṃ matiṃ vaḍḍhetīti mativaḍḍhanaṃ. Atha vā byañjanasampattiyā ‘‘madhura’’nti vuttaṃ, atthasampattiyā ‘‘mativaḍḍhana’’nti.
例如《增壹阿含》第160节起说：“因身成色的修习，心怀慈悲遍布一方而安住”，表明众多法中仍有增长；又有“色受法”为例，指出应以色受为缘作起点进行标记；还以“可学习法与不可学习法”、“世间外法”为标志；以“触受”为尊敬对象；以法的本性区别为“伟大无限”“无上”等特征对之；以及以其独特性和精良卓越区分法的高级性；由此说明因《阿毗达摩》的诞生与增长而得名。由此引出“阿毗达摩”作为藏中的名称。阿毗达摩即因覆载于下者，故称为“阿毗达摩导论”。此论展开对其义理的详解，是一词多义的补全。师长为韵语补足词义，每遇不同语境即成不同句式。若见易解之义，即细说其本旨。谓韵文之美，为舌与心相合之味见也；此处则以合乎修习本性的义理修辞为美。犹如“猛火石”（aggimāṇavo）一词，由其声韵相连而构成同类词；又如“蓝宝石”，因结合蓝色特质而名。以此精妙深远的表义障显突破，增长对法的思惟是其作用上的增益。有时以“韵美”表述其义理丰富。以“增慧”为义理功用。
§5
5.Tāḷanti kuñcikaṃ, kuñcikāsadisanti attho. Muyhanti tenāti moho, avijjāyetaṃ adhivacanaṃ, mohoyeva abhidhammamahāpuraṃ pavisantānaṃ pavesananivāraṇattā kavāṭabhūtoti mohakavāṭaṃ, tassa. Vighāṭeti, vighāṭīyati anenāti vā vighāṭanaṃ. Nanu ca avijjākavāṭaṃ paññāya ugghāṭīyati. Sā hi tassā ujuvipaccanīkabhūtāti? Saccaṃ, idampi tassā kāraṇabhāvena ‘‘mohakavāṭavighāṭanakara’’nti vuttaṃ. Kāraṇakāraṇampi hi kāraṇavasena vuccati yathā ‘‘corehi gāmo daḍḍho, tiṇehi bhattaṃ siddha’’nti.
第五条中，“拇指”意，为指似拇指者；“昏迷”即痴，是无明之称。大批无明乃毁法门之障碍，有如关门阻挡者，为魔障门。所谓“破坏”，即能打破此障碍。岂非烦恼之门被智慧开启？其本质是断恶的直行真理。确是破除魔障的工具。因果关系中，因而可作因，如“因盗而村荒，因草而食充足”语示。
§6
6.Suduttaranti dhammatthadesanāpaṭivedhasaṅkhātacatugambhīrabhāvapaṭisaṃyuttatāya mandabuddhīhi tarituṃ asakkuṇeyyattā atiduttaraṃ, teneva cedaṃ mahodadhisamānattā ‘‘mahodadhī’’ti vuttaṃ. Mahaṇṇavopi hi caturāsītiyojanasahassagambhīro na sakkā aññatra sinerupabbatarājato kenaci patiṭṭhaṃ laddhuṃ, evamidampi catugambhīratāpaṭisaṃyuttaṃ aññatra tathāgatā na kenaci patiṭṭhaṃ laddhuṃ sakkāti. Tarantānanti atthaggahaṇavasena uttaritukāmānaṃ. Ettha ca ‘‘taraṃvā’’ti adhikāravasena vattabbaṃ, vakkhamānaṃ vā ānetvā sambandhitabbaṃ. Tarantānanti paratīrasampāpuṇanatthaṃ uttarantānaṃ. Taraṃvāti uḷumpaṃ viya, taṃsamānanti attho. Makarā nāma macchajātikā, tesaṃ ākaro nivāsabhūmīti makarākaro, taṃ.
第六条中，“Sudutta”意为难以通达之理，指教学法义深奥且浅薄愚者难以领悟。若以大海比喻，称此理为“大海”亦不为过。即使四十八由旬深的海洋，没有登岸的居所，唯有如来才能确立信心与领悟。故明说“服从之义”乃对求登彼岸者的勾引。其用词“taraṃvā”含有接近“障碍”之意。“玛卡”（Makara）名为鱼类，其形状称为“曼陀罗”，“宛如居于沙土”。
§7
7. Abhidhamme niyuttā ābhidhammikā, tesaṃ. Hatthasāraṃ viyāti hatthasāraṃ. Yathā hi manussānaṃ bahūsu ratanādīsu vijjamānesupi āpadāsu ca sukhaparibhogatthaṃ hatthe kayiramānaṃ sāraratanādikaṃ ‘‘hatthasāra’’nti vuccati, evamidampi satipi mahante abhidhammapiṭake tassa sabbaso vittiṇṇatāya pariharituṃ asakkuṇeyyattā tadatthasārasampiṇḍanavasena kayiramānaṃ ābhidhammikabhikkhūnaṃ sukhapariharaṇatthāya sampajjatīti hatthasārasadisattā ‘‘hatthasāra’’nti vuttaṃ. Pavakkhāmīti pakārena kathessāmi, anāgatavacanañcetaṃ, vattamānasamīpattā vā anāgate vattamānūpacārato vattamānavacanaṃ, paṭiññānantarameva vakkhatīti. Atthavasena pakārena kathentopi saddavasena saṅkhipitvā kathessāmīti dassento āha ‘‘samāsenā’’ti. Samasanaṃ saṃkhipanaṃ samāso, tena samāsena, na byāsavasenāti vuttaṃ hoti. Ettāvatā ca payojanābhidhānābhidheyyasotujanasamussāhanakaraṇappakārāni dassetvā idāni yasmā sotujanasamussāhanaṃ nāma tesaṃ sakkaccasavane niyuñjanaṃ, tasmā te tattha niyojento āha ‘‘taṃ suṇātha samāhitā’’ti. Sakkaccasavanapaṭibaddhā hi sammāpaṭipattīti. Tattha tanti taṃ mayā vakkhamānaṃ abhidhammāvatāraṃ suṇātha nisāmayatha. Samāhitā sammā āhitā, avikkhittacittāti attho.
第七条，阿毗达摩中有种种约言与专用语称为“niyuttā ābhidhammikā”。“手中宝”比喻人多财宝于危险时刻，以便获得快乐，对阿毗达摩教学者亦以所在科旨为宝以安慕。宣说之义即覆盖说之义；未来语含目前语，也用于未来相续之言称。简约的表达称为“总集”，非离析之言。对如是多重义理的显现，皆为增进善知识的通达。故劝听余语请安心静心笃听。专注于此即称“samāhitā”，意即心无散乱。
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