Paramatthajotikāṭṭhakathākaraṇaṃ · Paramatthajotikāṭṭhakathākaraṇaṃ
Paramatthajotikāṭṭhakathākaraṇaṃ《胜义光明注疏》的撰作
Paramatthajotikaṃ nāma khuddakapāṭhassa ceva suttanipātassa ca aṭṭhakathaṃ kenacipi anāyācito attano icchāvaseneva akāsi. Vuttañhetaṃ khuddakapāṭhaṭṭhakathāya ganthārambhe –
名为“究竟义之明”的，是对小部省以及经集的注疏，未曾有人被邀请，而由某人凭自己的意愿自发制作。此义在小部省注疏的卷首部分中曾宣说——
‘‘Uttamaṃ vandaneyyānaṃ, vanditvā ratanattayaṃ;
「最高贵的敬礼对象，敬礼了这三宝；
Khuddakānaṃ karissāmi, kesañci atthavaṇṇanaṃ.
我要为诸小部注疏，作一些意涵与解说。
Khuddakānaṃ gambhīrattā, kiñcāpi atidukkarā;
诸小部深奥难懂，其中有甚为艰难者；
Vaṇṇanā mādisenesā, abodhantena sāsanaṃ.
解说不可轻率，若无智慧则无法领悟佛法；
Ajjāpi tu abbhocchinno, pubbācariyanicchayo;
即使到如今仍未断绝，前贤的志愿尚在继续；
Tatheva ca ṭhitaṃ yasmā, navaṅgaṃ satthusāsanaṃ.
正如前所立，是世尊教法的九支。
Tasmāhaṃ kātumicchāmi, atthasaṃvaṇṇanaṃ imaṃ;
因此我愿作此义理阐述；
Sāsanañceva nissāya, porāṇañca vinicchayaṃ.
依托于教法，以及对古义的说明。
Saddhammabahumānena, nāttukkaṃsanakamyatā;
以对正法庄重的心怀，不生扰乱之意；
Nāññesaṃ vambhanatthāya, taṃ suṇātha samāhitā’’ti.
非为诈他人之故，诸位请专心听受。
Bahū pana vicakkhaṇā imā ārambhagāthāyo vicinitvā ‘‘netaṃ ācariyabuddhaghosattherassa viya vacanaṃ hotī’’ti vadanti. Ayañca nesaṃ vicinanākāro, ācariyabuddhaghoso hi yaṃ kañci ganthaṃ sīlādiguṇasampannena aññena āyācitova karoti, idha pana kocipi āyācako natthi. Punapi ācariyo ‘‘porāṇasīhaḷaṭṭhakathaṃ bhāsāparivattanavasena karissāmī’’ti ca ‘‘mahāvihāravāsīnaṃ vācanāmaggaṃ nissāya karissāmī’’ti ca evaṃ paṭiññaṃ katvāva karoti, idha pana tādisīpi paṭiññā natthi. Punapi ācariyo atigambhīratthānaṃ catunnañcāgamānaṃ abhidhammassa ca saṃvaṇṇanārambhepi dukkarabhāvaṃ na katheti, idha pana ‘‘sāsanaṃ abodhantena mādisenā’’ti attanā sāsanassa abuddhabhāvaṃ pakāsetvā ‘‘atidukkarā’’ti ca katheti. Tasmā ‘‘netaṃ ācariyabuddhaghosassa viya vacana’’nti vadanti. Taṃ yuttaṃ viya dissati, ācariyo hi attano ganthanigamanesu ‘‘tipiṭakapariyattippabhede sāṭṭhakathe satthusāsane appaṭihatañāṇappabhāvenā’’ti attano ñāṇappabhāvaṃ pakāsesi, so ‘‘sāsanaṃ abodhantena mādisena atidukkarā’’ti īdisaṃ vacanaṃ na katheyyayevāti.
然诸多明了通达者考察这些开头偈，谓“此言非如师长佛音长老之语”。此言非如之状，是因师长佛音对具戒德等资质者，如劝请般所作，而此处无求请者。且师长说“以古义释喻语义变易”、“依大寺诸人言语方法作说”等，乃至允诺展开，然此处未有此等允诺。复师长又于极深圣义之文，以及四十五部经典及阿毗达摩阐述初起，言难言义；又自称“教法无觉者之迷惑”、“极难义”揭示其教法迷惑之性，且称“极难”。故谓“非如师长佛音长老之语”。此言似理可见，因师长于自身文章结语中显露“藏内语义演说区分，七十章论，教法未被破坏之识显现”，由是示知，其教法非无愚迷，亦非非难言，故断不当承认“教法无觉者迷惑，极难”等词以作此言。