Pathamagāthā-paramatthadīpanī · Pathamagāthā-paramatthadīpanī
Pathamagāthā-paramatthadīpanī第一偈义理阐明
§1
1. Abhidhammatthasaṅgahaṃ kattukāmo anuruddhatthero saṅgahārabbhe tāva sappayojane pañcapiṇḍatthe dassento ādigātha māha. Pañcapiṇḍatthānāma ratanattayavandanā, ganthābhidheyyo, ganthappakāro, ganthābhidhānaṃ, ganthappayojanaṃ. Tattha tīsu ratanesu nippaccakārakaraṇaṃ ratanattayavandanānāma. Sā sammāsambuddhamatulaṃ sasaddhammagaṇuttamaṃ abhivādiyāti etehi padehi dassitā. Sakalena ganthena abhihitā padhānatthabhūtā cattāro abhidhammatthā ganthābhidheyyo. So abhidhammatthasaṅgahantipade abhidhammattha saddena dassito.
长老阿努鲁达为欲作《阿毗达摩义集》而于集开始时，于五总集处略述起句说：五总集义者，指五种宝物辞集、集义释名、集义制作、集义涵义、集义组合。其中特指三宝物内相续聚合之辞释，名为宝物辞集。宝物辞集具正自觉者教法中、最上之真实法意敬礼义。用所有之集体称谓表达，主要包含四种阿毗达摩义：释名、制作、涵义、组合。此即以「阿毗达摩义集」为名的含义所在。
[1] Vibhāvaniyaṃ pana
【注1】关于释名义
Saṅgahitabhāvopi abhidheyyoyevāti katvā abhidheyyo abhidhammatthasaṅgahapadena dassitotivuttaṃ. Taṃ na sundaraṃ.
即使说是内聚义质，此处以释名义作为阿毗达摩义集词为示现，已谓之释名义，此说不甚美妙。
Na hi so appadhānatthabhūto saṅgahitabhāvo imasmiṃ piṇḍatthadassane abhidheyyo nāma bhavituṃ yuttoti. Ito paṭṭhāyaca ṭīkāyanti vutte imassa saṅgahassa dvīsu sīhaḷaṭīkāsu pathamāṭīkā daṭṭhabbā. Vibhāvaniyanti vutte etarahi pākaṭā dutīyā. Ṭīkāsūti vutte dvepi. Mahāṭīkāyanti vutte visuddhimagge mahāṭīkā daṭṭhabbā. Yañca vacanaṃ vibhāvaniyaṃpi āgataṃ, aññatthāpi āgataṃ, taṃpi idha vibhāvaniyaṃtveva vuccati āsannattāti. Sabhāgadhammasaṅgahavasena ganthavidhānākāro ganthappakāro. So pana saṅgaha saddena dassito.
因释名义无法成为集总义显示的主意，本聚义说明书称此集论有二锡兰注释中，第一注释当注之。称“释名义”为公开状态之后为第二注释。所谓“注释书”共有二篇。大注释称为《净道大注释》，当依此观之。对“释名义”亦有不同说法，但此处主要称为《释名义》，其义大致接近。整体以集合法为依归，构成本论之集义制作。此以“集义”名来说明。
[2] Vibhāvaniyaṃ pana
【注2】关于释名义
Abhidhammatthasaṅgahapadenāti vuttaṃ. Taṃ na sundaraṃ.
已有明说称“阿毗达摩义集”字义，即“义集”二字义。此说不甚美妙。
Na hi abhidhammatthasaddo ganthavidhānākāraṃ dīpetīti. Atthā nugatā ganthasamaññā vanthābhidhānaṃ. Taṃ abhidhammattha saṅgahapadena dassitaṃ. Saṅgahaganthe kate sati taduggahaparipucchādivasena anāyāsato laddhabbaṃ dhammānaṃ sarūpāvabodhādikaṃ anupādāparinibbānantaṃ ganthassa phalānuphalaṃ ganthappayojanaṃ taṃpi abhidhammatthasaṅgahapadeneva sāmatthiyato dassitaṃ.
由于‘abhidhammatthasaddo’一词并非指经文章节或结构，义理之意已隐含如附录一般的详述，就如‘ganthasamaññā’表示‘篇章名称’一般。因此，所谓‘abhidhammattha saṅgahapadena’是指用汇总词汇所示的义理集合。于辑录经文篇章时，藉由整理探讨义理及其深义等内容，自然而然能得诸法的明了，乃至于无取灭尽般涅槃果报之阐释也。此辑录的果报及其目的，同样借“abhidhammattha saṅgahapadena”（即‘义理合集用词’）得以恰当地表达。
[3] Vibhāvaniyaṃ pana
[3] 关于分析部分
Saṅgahasaddenāti vuttaṃ. Taṃ na sundaraṃ.
以『摄』字而言——如此所说，然此说法并不妥当。
Na hi abhidhammatthasaddena vinā anāyāsato saṃsiddhimattadīpakena saṅgahasaddamattena tādiso anupādāparinibbānanto payo janaviseso sakkā viññātuṃ, asaddhamma saṅgahānaṃpi loke sandissanatoti.
确然，若不借‘abhidhammatthasadda’的词义指示，难以凭借轻松深入的显明方式解释‘saṅgahasadda’这一词的义理实质与无取灭尽的涅槃果报的特殊之用；故此在世间，其实也彰显了‘非文言集合’的示现意义。
§2
2. Tattha ratanattayavandanā tāva asaṅkheyyaappameyyappayojanā hoti. Yathāha –
2. 就此，三宝礼拜乃至无数无边的功德利益得以产生。如是言：
Te tādise pūjayato, nibbute akuto bhaye;
如同礼敬诸位，消除无数恐惧；
Na sakkā puññaṃ saṅkhātuṃ, yamettha mapi kenacīti.
不可能积累福德，在哪一处无论为何种原因。
Ya metthamapītiettha yenakenaci api manussenavā devenavā brahmunāvā saṅkhātuṃ na sakkāti yojanā. Ṭīkākārāpi taṃ payojanaṃ tattha tattha bahudhā papañcenti. Saṅgahakārā pana antarāyanīvāraṇameva visesato paccāsīsanti. Saṅgahakārā tica buddhaghosattherādayo aṭṭhakathācariyā vuccanti.
无论是人类、天人、还是梵天，只要无论因何种理由，都无法在那里积累福德一由旬。注疏作者针对此处目的有所多样争论。总括者特别强调阻碍和障碍的问题。总括者即三位佛音长老等，称为注疏老师。
Nippaccakārassetassa,
这是未经阐释者的原因，
Katassa ratanattaye;
为何为宝藏所在；
Ānubhāvena sosetvā,
经由感受而浸染，
Antarāye asesatoti hi vuttaṃ.
因此说是无间断的障碍。
§3
3. Kathañca ratanattayavandanāya antarāyanīvāraṇaṃ hotīti. Vuccate-ratanattayavandanā hi nāma vandanākiriyābhinipphādako sattakkhattuṃ sattakkhattuṃ anekakoṭisatasahassavāre pavattamāno mahanto puññābhisando puññappavāho. So ca anuttaresu buddhādīsu puññakkhettesu saṃvaḍḍhitattā therassa ca uḷāracchandasaddhābuddhiguṇehi paribhāvitattā mahājutiko mahapphalo mahānisaṃso ca puññātisayo hoti. So sayaṃ payogasampattibhāve ṭhatvā bahiddhā vipattipaccaye apanetvā sampattipaccaye upanetvā atipaṇītautucittāhāra samuṭṭhitānaṃ sarīraṭṭhakadhātūnaṃ upabrūhanaṃ katvā paṭisandhito paṭṭhāya laddho kāsassa janakakammassa anubalaṃ deti. Aladdhokāsassa ca puññantarassa okāsalābhaṃ karoti. Atha laddhānubalena laddho kāsena ca tadubhayena puññena nibbattā rūpārūpasantatiyo therasantāne yamakamahānadiyo viya balavabalavanti yo hutvā pavattanti. Tadā tasmiṃ iṭṭhaphalaghanaparipūrite therasantāne aniṭṭhaphalabhūtānaṃ rogādi antarāyānaṃ uppattiyā okāso nāma natthīti iṭṭhaphalasantānavibādhakāni aniṭṭhaphalasantānajanakāni ca apuññakammāni dūrato apanītāneva honti. Na hi kammānināma puññāni apuññāni ca attano vipākuppattiyā okāse asati vipaccantīti. Tato tasmiṃ santāne āyuvaṇṇā dayo iṭṭhaphaladhammā yāva ganthaniṭṭhānā yāva āyukappapariyo sānāpi vā vaḍḍhanapakkhe ṭhatvā pavattanti. Yathāha –
第三节 关于宝等敬礼能除障碍。所谓宝等敬礼，是指敬礼行为能现起百万千万亿种无数的大大善根大善流。这善根大善流在无上佛等诸善根地增长，因长老精进意坚、信佛德力而增益，故成为大力宝藏、大有成就者、大弘扬者。其自有修行功德，住持正法，能于外境灾难条件下，去除祸患，得福生长；由此极净饮食，身有八种坚固元素增上加持，复得生起转生之力和世间因缘之辅助。此间生得福果者，更获善缘利益。凭所获之力及福报如同大河双流，生起形色之续及长老族系能壮能衰，生死往返不停息。此时于喜乐果短缺之长老族中，恶果生起如病等障碍缺乏之处则无立足，所以喜乐果族障碍及恶果族生因则远远被摒除。因业果确有善恶，各自果报显现，故无立足之理。由此族系寿命、色相、财富及爱乐皆盛，持续生存至极终期，或趋增或趋减，如经云：
Abhi vādanasīlissa, niccaṃ vuḍḍhāpacāyino;
“彼辩才顺，恒增益老。”
Cattāro dhammā vaḍḍhanti, āyuvaṇṇo sukhaṃ balanti.
“四法生长，寿色乐强。”
Evaṃ tāya vandanāya antarāyanīvāraṇaṃ hotīti. Tasmā saṅgahārabbhe ratanattayavandanākaraṇaṃ therassa attanā ārabbha mānasaṅgahassa anantarāyena parisamāpanutthaṃ. Na kevalañca therasseva, sotūnañca saṅgahaṃ gaṇhantānaṃ ādimhiyeva ratanattaya vandanā siddhito anantarāyena gahaṇa kiccasampajjanatthanti.
是故因宝等敬礼能除障碍。于是修行初，长老自起宝等敬礼，心无障碍修持清净。此非长老独有，于初持戒僧亦同，因宝等敬礼成就，障碍除尽，作业成立。
[4] Vibhāvaniyaṃ pana
第四节 三种增长之观
Sattasu javanesu pathamajavana vaseneva vandanā payojanaṃ vibhāvitaṃ viya dissati. ‘‘Diṭṭhadhammavedanīyabhūtā’’ti hi tattha vuttaṃ. Taṃ na sundaraṃ.
如速度所显，七次运动中初次运动即如敬礼之用，谓见法应感梵志之理。此观非美。
Upatthambhanakiccasseva idha adhippetattā. Tassa ca sattasupi javanesu upaladdhattāti. Yathā hi āhārarūpassa dvīsu kiccesu ojaṭṭhamakarūpajananakiccaṃ parittakaṃ appamattakaṃ hoti. Catussanta tirūpupatthambhanakiccameva mahantaṃ adhimattaṃ. Tathāhi paṭṭhānepi tadupatthambhanakiccameva gahetvā kabaḷīkāro āhāro imassa kāyassa āhārapaccayena paccayoti vibhaṅgavāro vibhatto. Evamevaṃ idhapi pathamajavanassa avunāva vipākajananakiccaṃ parittakaṃ appamattakaṃ hoti. Ahetukavipākamattaṃ janetīti aṭṭhakathāsu vuttaṃ. Kammantarupatthambhanakiccameva mahantaṃ adhimattaṃ. Tañca sattasupi javanesu upalabbhati yevāti. Yasmā pana ganthābhidheyye ganthappakāre ganthappayojane ca ādito vivitesati sotu janānaṃ ganthassavane ussāho jāyati. Tasmā tesaṃ ganthā bhidheyyādīnaṃ dassanaṃ ganthe ussāhajananatthaṃ. Ganthābhidhānadassanaṃ vohārasukhatthanti. Idamettha piṇḍatthadassanaṃ.
承持之事在此具有主导地位。并且在七种速行状态中也有所表现。譬如饮食形本身，在两种事上不宜疏忽：一是产生结缔之事，此种事虽次要却不可轻忽；二是多种杂乱之承持事尤为重要。正如对人体的保护，亦以此承持事务为主，僧侣通过承持作用，饮食成为此身得以存在的缘起。故此可知，初速行阶段的业果生成事务是次要且轻微的，此乃无因业果成熟的表现，注疏中亦作此解说。类似承持事务，影响力最为显著，且在七种速行中也可见。何以故？因诸结缔名称、结缔方式及结缔结合表现出差异，人们闻其结缔之声，因而生发努力。所以，观察这些结缔的解别，乃为引发努力之资。结缔名称显示为五取法安住，意在使作意与行为安稳。此处乃饮食事物的显现。
§4
4. Ayaṃ pana padattho. Sammāca bujjhi sāmañca bujjhīti sammā sambuddho. Ettha ca sammāsaddo aviparītatthe nipāto. So bujjhitabbesu ñeyyadhammesu bujjhanakriyāya asesabyāvibhāvaṃ dīpeti. Tathāhi padesañāṇe ṭhitā paccekabuddhādayo attano visaye eva aviparītaṃ bujjhanti. Avisaye pana andhakāre paviṭṭhāviya hontīti aṭṭhakathāyaṃ vuttaṃ. Visayo ca tesaṃ appamattakova sabbaññuvisayaṃ upādāya yathā hattha puṭe ākāso appamattakova ajaṭākāsaṃ upādāyāti. Te hi phassādīsu dhammesu ekadhammampi sabbākārato bujjhituṃ nasakkontīti. Sabbaññubuddhānaṃ pana avisayo nāma natthi, yattha te viparītaṃ bujjheyyuṃ. Te hi anamatagge saṃsāre anantāsu ca lokadhātūsu tiyaddhagate addhamuttake ca dhamme hatthamaṇike viya samasame katvā bujjhanti. Sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāta māgacchantīti hi vuttaṃ. Tattha ñāṇamukheti sabbaññuṃmahābhavaṅgaṃ sandhāyāha. Tattha hi te dhammā bodhimaṇḍe sabbaṃ abhidhammaṃ sammasanato paṭṭhāya niccakālaṃ upaṭṭhahantīti. Sabbaññubuddhā pana yattake dhamme vicāretuṃ icchanti. Tattake dhamme āvajjanāya visuṃ katvā āvajjitvā vicārentīti. Nanu dhammā mahantā bhavaṅgaṃ parittakanti na codetabbametaṃ. Arūpadhammānañhi paramukkaṃsapattānaṃ esa ānubhāvoti. Saṃsaddo pana sāmanti etassa atthe upasaggo. So bhagavato paṭivedhadhammesu anācariyakataṃ dīpeti. Na me ācariyo atthīti hi vuttaṃ. Nanu bhagavato tatīyacatutthāruppa samāpattiyo āḷārudakamūlikāti. Saccaṃ. Tā pana analaṅkaritvā laddhamattāva hutvā chaḍḍitattā pacchā bujjhanakriyāya pādakamattāpi nahonti. Kuto paṭivedhadhammāti. Tasmā tā bhagavato buddhabhāve sācariyakataṃ na sādhentīti. Ayamettha pāḷi anugato attho. Yathāha –
第四，此处“sammā”一词，应理解为“正觉”、“圆通觉”，即完全觉者。此处“sammā”意指顺正不逆，谓之当觉之法与觉行显现无所障碍。如实辞语立于无误处，诸辟支佛等独觉者，仅自所缘境而不觉逆境。缘境则如暗影环绕，故注疏说法。诸境界于彼等如手中之虚空，细微无碍，尚不可穷尽通达。彼等于缘触法中无所不能觉知。但所谓诸遍知者无境，此谓彼等觉逆境绝无可能。彼等于无量劫遥远轮回间无限世界，犹如掌中之小玉石，顿时遍观。皆诸现象，普遍由佛世尊智慧开示。此处“智慧开示”即指大遍知其慧支。彼等穷尽一切法，常恒守护于觉地。诸遍知菩萨因欲究察其法，先净其心，然后深入思维。然若法大则仍不足以令起发思维。非色法者为最高梵行之境，此理亦是比喻。“辞语”一词为此义引申，指佛陀所示教法之种种现行事相。佛陀在诸教诲法中未行不正实，言教乃真实不虚。据流传，此即佛陀三身中第三身清净，于此成就正定。确然。此后释尔清净微妙，虽放弃形色执着，然不失于觉行，故常守护觉行之地。何谓觉悟实境？在彼法地，诸法悉已得正断，常住守护不放逸。诸遍知者，则欲审察各法时，先将心理净除，复深入思维思惟。
Tattha katamo ca puggalo sammāsambuddho. Idhekacco puggalo pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi. Tattha ca sabbaññutaṃ pāpuṇāti. Balesu ca vasibhāvaṃ. Ayaṃ vuccati puggalo sammāsambuddhoti.
何者谓正觉者人？有若干人曾宿世未曾闻闻过任何真理，得至道理，获悉一切智慧，且具诸众能，即称之为正觉者人。
Tatthāti nimitte bhummaṃ. Balesūti dasabala ñāṇesu. Vasibhāvanti issarabhāvaṃ. Etthaca pubbe. La. Sāmantietena saṃsaddassa atthaṃ dasseti. Tatthātiādinā [sammāsaddassaatthanti. Sammāsambuddhapadaṃ]
此处谓之境相。诸能即诸十力智慧。能即自治掌权之体。此语虽古，然以此通达辞语之意，谓正觉之义。此处之起始含义即为正觉辞语之意。
§5
5. Idāni thero attano vandanaṃ suṭṭhubalavaṃ karonto atulanti āha. Anekaguṇapadavisayā hi vandanā suṭṭhutaraṃ balavatī hotīti. Nanu ekaguṇapadavisayāpi vandanā antarā yanīvāraṇesamatthā siyāti kiṃ dutīyenāti. Na na samatthā. Viññujātikā pana satthuguṇatthomane mattakārino nāma na honti . Thero ca tesaṃ aññataro. Tvaṃ pana aviññujātiko. Tasmā mattaṃ karonto codesīti. Apica. Na kevalaṃ antarā yanīvāraṇameva vandanāya icchitabbaṃ hoti. Athakho paññāpāṭavādiatthopi icchitabboyeva. Sopi hi anāyāsena gantha niṭṭhānassa ganthapārisuddhiyā ca paccayo hotīti. Anussatiṭṭhānesu hi cittabhāvanā cittasamādhānāvahā hoti. Citta samādhāne ca sati paññātikkhāsūrā hutvā pahati. Samāhito bhikkhave yathābhūtaṃ pajānātīti hi vuttaṃ. Tasmā tadatthāyapi attano vandanā suṭṭhu balavatī kātabbāyevāti.
如今，长老正功夫精进称颂自己。谓多种功德所显现的称颂因其充分展开而更具威力。然若仅为单一功德所显现而称颂，可能使称颂受阻碍。何况次要功德乎？非也。智慧出生者视师尊功德时，不会微小忽略。此长老亦属于其中之一。汝则不明智，故被激励努力。再者，称颂非止于消除阻碍者，智慧熟练者亦会称颂。此亦乃因定力之稳固与经典清淨之因缘。于念处等法中，心之修炼引致定力安稳。心定善巧，慧眼锐利，能断无明。正如经中所说：比库们，应修心定以如实知境。故应于此，称颂自我效率而具威力。
[5] Vibhāvaniyaṃ pana
[第五 解析文部分]
‘‘Yathāvuttavacanattha yogepi sammāsambuddhasaddassa bhagavati samaññāvasena pavattattā atulanti iminā vise setī’’ti vuttaṃ. Taṃ na sundaraṃ.
『如其所说言之义，正自觉者名声的瑜伽，也随顺佛陀的教令而流转，由此不相抵触』，如是所述。此语未称美好。
Mahantañhi satthuguṇapadānaṃ majjhe etaṃ sammāsambuddhapadaṃ, cando viya tārakānaṃ majjhe. Tasmā taṃ sabhāvaniruttiṃ jānantānaṃsantike bhāvatthasuññaṃ satthusamaññāmattaṃ bhavituṃ nārahati. Aññesaṃ pana padasahassaṃ vuccamānaṃpi satthu samaññāmattameva sampajjatīti. Tulayitabbo aññena saha pamitabboti tulo. Na tulo atulo, natthitulo sadiso etassāti vā atulo. Bhagavā. Na hi atthi bhagavato attanā sadiso koci lokasminti. Yathāha –
在伟大的教主品质之中，此正觉之位正如月亮居于群星之间。故此，对于那些了解一切修行言说者，是不能仅凭法师的姓名称号而空洞地视之同等。虽有许多其他名号，但所显现者唯显佛等道量罢了。应当与他者比较、衡量，则称为“当量”。非相等、不可量、无类似者即称“超量”。世尊无我之等者，世间中无有其相称者。譬如言——
Na me ācariyo atthi, sadiso me na vijjati;
“我无导师，世间无与我相称者；
Sadevakasmiṃ lokasmiṃ, natthi me paṭipuggaloti.
于诸天下诸神以及人中，我无可比拟之修行人。”
Anacchariyañcetaṃ, yaṃ buddhabhūtassa atulattaṃ. Sampatijātassapi panassa atulatā paññāyati. Tadā hi mahāpuriso sampatijātova samāno puratthimadisābhimukho aṭṭhāsi. Tasmiṃ disā bhāge anantāni cakkavāḷāni ekaṅgaṇāni ahesuṃ. Tesu ṭhitā devabrahmāno mahāpurisa idha tumhehi sadiso natthi. Kuto uttaritaroti paramāya pujāya pūjesuṃ. Evaṃ sesadisāsupi. Tadā mahāpuriso attano sabbalokaggabhāvaṃ ñatvā aggohamasmi lokassa, seṭṭhohamasmilokassa, jeṭṭhohamasmilokassa ayamanti mājāti, natthi dāni punabbhavoti evaṃ achambhivācaṃ nicchāresīti. Idaṃpi anacchariyaṃ, yaṃ pacchimabhavaṃ pattassa atulattaṃ. Yadā pana so sumedhabhūto dīpaṅkarabuddhassa santike niyatabyākaraṇaṃ gaṇhi. Tadāpi thapetvā dīpaṅkarasammāsambuddhaṃ pāramitāguṇehi tena sadiso koci nattheva. Natthibhāvocassa tadā pavatte hi dasasahassilokadhātukampanādīhi asādhāraṇapāṭihāriyehi dīpetabbo. Tāni hi paccekabodhisattānaṃ satasahassaṃpi pavattetuṃ na sakkhissatiyeva. Kuto sāvakabodhi sattānanti. Teneva hi tadā pavattipāramipavicayaññāṇaṃ attano visaye sabbaññuthaññāṇagatikanti aṭṭhakathāyaṃ vuttaṃ. Sāvakabodhisattāpi hi yato paṭṭhāya attano bodhiyā anurūpe sambhāradhamme sayameva jānituṃ sakkonti. Tato paṭṭhāya anivattidhammā hutvā vattānusārimahāputhujjanabhāvaṃ atikkamitvā bodhisattabhūmiṃ okkantā honti. Ekena pariyāyena niyatā sambodhiparāyanā ca nāma honti. Tadā eva buddhānaṃ sammukhibhāve sati niyatabyākaraṇaṃ labhanti. Sabbaññu bodhisatta paccekabodhisattesu vattabbameva natthīti.
此非奇异者，称此当量者，乃是证悟者无可比拟的超越。即使是成就圆满的贤圣，亦不能比拟。昔时贤大者，正当成道之际，面向东方而立。于多方相分，产生无数轮日，成为孤独一众。诸天梵天立于其间，无一可称其等。则更谈不上北方极致的崇敬奉礼。如此于诸极方亦然。此贤大者洞察自我为诸界之首，乃是世之第一，至高无上，老成无比，随即说：“不复来生”者，成不可思议语。此亦非奇异，乃成后世无法比拟。彼时成为聪慧者，于昔时正觉者迪班迦佛前，诚心修持波罗蜜德等功德，无一可相等。根本没有同类。彼时所现非常异事，震动十万亿世界界等。此种非凡奇迹，即诸百千独觉菩萨亦无能为也，更何况声闻菩萨？故彼时已斩断终达成正觉之决心，证得一切通达智慧境界，正如此注所云。嗣后此声闻菩萨，由于守护自本觉之法，具此成就，得以自主了知。由是断故，自由恣意，不为世俗所束缚，超越凡夫，入大菩提之境，称为“一时之设定进路”，此即决定成正觉的道理。彼时诸佛当会出生，而这不应被怀疑。因而成为恒定且必然的正觉之路。诸佛皆于此境披发现身。独觉者故亦不成。故无佛之外有超越者也。
[6] Vibhāvaniyaṃ pana
【六】论析者语
Samitatthe yyakārassa akārassa vā vasena etaṃ siddhanti vuttaṃ. Taṃ na sundaraṃ.
言论中的说法是，无论是以作意或不作意为依止，都由此而成就。然而此并非美好之法。
Na hi tulasaddo dhātusiddho kammasādhano ca bhavituṃ na yutto. Tulayituṃ asakkuṇeyyoti atulo. Appame yyoti hi ṭīkāyaṃ vuttaṃ. Etena tulasaddo kammasādhanoti dipeti. Evañca sati kammasādhaneneva tadatthasiddhito kiṃ tato samitatthe yyakārassaakārassa vā cintāyāti. Vatticchānugato saddappayogoti katvā etaṃ vuttanti ce. Na. Yathā sutaṃ yuttaṃ vajjetvā assutassa parikappanāya payo janābhāvatoti. [Atula padaṃ]
确实，重复相（tulasadda）既非法门的根本因，也不宜分别为业的成就。无力承担重复相者称为不可胜者，此即注疏所说的无量。由此说明所谓重复相乃是业的成就。又云，如此时念此业之成就便是要洞察重复相的作意或非作意，及其相关想法、关联词语等。若言此为连贯词语则非真。犹如所闻之说，加以推断并非所闻，乃人为妄造。〔无量一词〕
§6
6. Imehi pana dvīhi padehi satthu tisso sampadā vibhā vitā honti. Hetusampadā phalasampadā sattupakārasampadācāti. Tattha satthu mahākaruṇā samaṅgitā bodhisambhārasambharaṇañca hetusampadānāma. Bodhimaṇḍe pavattitā catuvīsati koṭisabhasahassasaṅkhā mahāvajiraññāṇasaṅkhātā sabbaññumahā vipassanāpi ettheva saṅgahitā. Sā hi mahābodhiyā padaṭṭhāna bhūtāti. Pahāna sampadāyameva vā sā saṅgahitāti daṭṭhabbā. Phalasampadā catubbidhā pahānasampadā ñāṇasampadā ānubhāvasampadā rūpakāyasampadā cāti. Tattha saha vāsanāya kilesappahānaṃ pahānasampadā nāma. Pahānassa sabbapāripūritāti attho. Atthato pana ariyamaggo, aggamaggaññāṇameva vā. Sabbaññuta ññāṇa dasabalaññāṇādīni ñāṇasampadā.
六、以此两句来看，佛陀具有三种圆满成就，即因成就、果成就及利益众生成就。其中因成就是指佛陀具足广大悲心、平等心及集结觉行的方便。如佛陀在菩提场所所发四百二十亿众大智慧、广博知识与无上一切观智即是因成就。因为此处集结乃是大菩提之根本。也应当将利益众生成就视为集结。果成就则有四种，即断除成就、智慧成就、体验成就和身形成就。与之相伴的烦恼断除即为断除成就，意指断除诸漏得具足。智慧成就则是圆满解脱道的觉知，亦即最高之智慧，包括十力等。
[7] Vibhāvaniyaṃ pana
七、进一步说
Etāsu dvīsu sampadāsu ñāṇasampadā pathamaṃ vuttā, tato pahānasampadā. Pahānasampadāyeva pana pathamaṃ vattabbā. Sā hi ñāṇasampadāyapubbaṅgamabhūtā paccayabhūtā ca. Mahāṭīkāyañca sāyeva pathamaṃ vuttāti.
在这二种成就中，智慧成就是先说，继而断除成就。断除成就是应当优先说的，因为智慧成就是其先导与条件。此亦如大注疏所言是第一介绍。
[8] Yañca vibhāvaniyaṃ
八、至于应怎么展开说明……
‘‘Sabbaññutaññāṇapadaṭṭhānaṃ aggamaggaññāṇa’’nti ñāṇasampadāyaṃ vuttaṃ. Taṃpi na yujjati.
『诸般知识基础乃最高道路之知识』者，此谓知识圆满。然此知识亦非相契合。
Aggamaggaññāṇañhi pahānasampadā eva bhavituṃ arahati. Na hi maggaññāṇato aññā pahānasampadānāma atthīti. Yañca koci vadeyya maggaññāṇaṃ ñāṇañca hoti pahānañca. Tasmā ubhayattha vattuṃ yuttanti. Taṃpi na yujjati. Evañhi sati sampadāsaṅkaro hotīti.
最高道路知识确为断除功德而应具；以由道路知识故，断除功德别无他义。若有人称道路知识为知识且为断除，故两者当俱宣说。不过此亦不契合。因缘此处，为资具功德聚之故。
[9] Tathā vibhāvaniyaṃ
[9] 如是细究辨析
Ñāṇasampadāyaṃ sabbaññutaññāṇaṃ sabbapathamaṃ vattabbaṃpi na vuttaṃ. Taṃpi na sundaraṃ.
于知识圆满中，诸般知识初为首要宣说者，然此亦非美好。
Nanu ‘‘tammūlakāni ca dasabalādi ññāṇānī’’ti ettha ādisaddena sabbaññutaññāṇaṃpi gahitanti ce. Taṃpi na yujjati.
难道『其根本诸如十力等各知识』以此首字涵盖诸般知识怖，亦不可契合。
Na hi appadhānaṃ sarūpato niddisitvā padhānaṃ pākaṭaṃ ādisaddena gahitanti ñāyāgataṃ hotīti. Acinteyyānubhāvehi sīlā diguṇehi iddhi dhammehi ca sampadā ānubhāvasampadā. Lakkhaṇā nubyañjanappaṭimaṇḍitassa rūpakāyassa sampatti rūpakāyasampadā. Sattupakāroduvidho āsayasampadā, payogasampadā ca. Ajjhāsayassa uḷāratā kāyavacīpayogassa ca parisuddhatāti attho. Tattha devadattādīsu virodhisattesupi niccaṃ hitajjhāsayatā āsaya sampadā. Loke abhiññātānaṃ rājūnaṃ rājamahāmattānaṃ seṭṭhi gahapatīnaṃ devarājūnampi dhammaṃ desentassa lābhasakkārādi nirapekkhatāvasena desanāpayogasuddhi payogasampadā. Tattha dve pahānañāṇasampadā sammāsambuddhapadena vibhāvitā. Dvīhi ānu bhāvarūpakāyasampadāhi saha dve sattupakārasampadā atulapadena. Hetusampadā pana dvīhipi padehi sāmatthiyato vibhāvitā. Na hi tādisiyā hetusampadāya vinā itarāsaṃ pavatti atthīti. [Sampadā]
非将根本义不彰显而以显著首字涵盖，谓为合理。因未经思量体证者，以戒为双倍、神通法等修习功德，悉皆为修习功德。标志、辨别、装饰之形体俱随形体具足，此谓形体功德。心意纯善且增益义为心意功德，及应用功德也。其中心意功德，谓天龙敌对众亦恒增利利他心意功德。世间诸明者如国王、大臣、富商及天王宣说法者皆无所偏执，宣教之应用纯净。是中有二种断除知识功德，乃由正觉者区别宣说。随二种增上形体功德及二种心意增上功德兼备衡量。因缘功德故，以因缘说具效能，不然他法无成。
§7
7. Punapi thero attano vandanaṃ balavataraṃ karonto sasaddhammagaṇuttamanti āha. Etena dhammasaṅghānaṃpi vandanā katā hoti. Dūratohaṃ namassissaṃ, sasaṅghaṃ lokanāyakanti hi vutte saṅghassapi namanakriyāpatti sahasaddena viññāyati. Eva midaṃ daṭṭhabbaṃ. Tattha namassissanti namassiṃ.
尊长比库再次加强自己顶礼的敬意，说道：借此举动，也对法众中的比库们行顶礼。因为人们远远地向我顶礼，称整个僧团为‘世间导师’，也由此可知对僧团敬礼的行为是有声音的。这一点应当了知。所以才有顶礼的行为与回应之意。
[10] Yampana vibhāvaniyaṃ
[10] 至于应当加以阐明的……
‘‘Guṇībhūtānaṃpi hi dhammasaṅghānaṃ abhivādetabba bhāvo sahayogena viññāyatī’’ti vuttaṃ. Tattha abhivādetabba bhāvoti navattabbaṃ. Abhivāditabhāvoti pana abhivādananti vā vattabbaṃ. Evañhi sati idha adhippetassa kriyā samavāyassa siddhattā dhammasaṅghānaṃpi therassa vandanā kriyāpatti siddhā hotīti. Itarathā tabbapaccayassa arahatthadīpanato abhivādanā rahatā saṅkhāta guṇasamavāyo vutto siyā. Soca idha nādhippeto. Attano nidassanena ca saha na sameti saputtadāro āgatoti.
世尊曾说：‘受敬礼的法众应被共同尊敬’。这里‘受敬礼的法众’意指应被尊敬之相，而‘受敬礼’是指‘敬礼’的动作。由此可知，依该法则，对法众的尊敬敬礼行为乃是一致且确立的。若另说从阿拉汉教导的缘故，则‘受敬礼’是已被称述的，对此最适切的教说是被尊敬的品德之和合。此处没有贬损之义，且凭其自证亦无法轻易合解，有时诸弟子对此尚不了解。
Apica thero imaṃ ganthaṃ racayissāmīti pubbabhāgeyeva tīṇi ratanāni vandi, atha taṃ attano vandanaṃ ganthappaṭiññāya saha ghaṭetvā dassento imaṃ gāthaṃ racayītipi na na sakkā vattunti. Tathāhi abhivādiyāti vuttaṃ. Na abhivādiyāmīti. Esanayo aññatthapi. Tattha saddhammena ca gaṇuttamena ca attanā nimmitena sakalalokassa saraṇabhūtena saha vattatīti sasaddhamma gaṇuttamo. Sammāsambuddho. Na hi paranimmitena saddhammena gaṇuttamena ca sahitā sāvakā sasaddhammāti ca sagaṇuttamāti ca vuccanti. Na ca attanoeva saraṇabhūtena saddhammena sabrahmacārigaṇuttamena ca sahitā paccekabuddhā tathā thomanaṃ arahantīti, tasmā idaṃpi satthu asādhāraṇaguṇapadameva hotīti daṭṭhabbaṃ.
尊长比库曾欲编写此书，因先前已有赞颂三宝的经蒂，并且欲以自我顶礼为书序，可惜未能成行，即使以口述形式强调顶礼也未成。由此可见，此处说‘受敬礼’本身有另一层含义。‘法的合同称赞’是指由世间普遍皈依且由自身所为的慈悲教法。正自觉者是真正的持法者。非由他人所造或以合同赞美之名置诸高位，不与那些只依别力的教法赞誉相提并论。因此此乃具备佛陀非凡品质显现的法门，理应了知。
Tattha dhāretīti dhammo. Ke dhāreti, attānaṃ dhārente. Dhammo have rakkhati dhammacārinti hi vuttaṃ. Kathañca dhāreti, catūsu apāyesu vaṭṭadukkhesuca apatamāne karonto. Kiñca dhāraṇaṃnāma, yesaṃ vasena sattā apāyesuvā vaṭṭadukkhesuvā patanti, tesaṃ kilesānaṃ ekadesenavā sabbasovā samucchindanaṃ. Imasmiṃ atthe cattāro ariyamaggā nibbānañca nippariyāyato dhammonāma. Ariyamaggā hi kilese samucchindantā nibbānena saheva hutvā samucchindanti. Na vināti, tasmā teyeva pañca ekantato dhammonāmāti. Pariyattidhammo pana dhāraṇupāyoyeva hoti. Cattāri sāmaññaphalānica dhāraṇaphalāniyeva honti, kilesānaṃ paṭippassambhanavasena pavattattā dhāraṇānukūlappavattāni ca. Tasmā ete pañca pariyāyadhammāyevāti. Athavā , dhārīyatīti dhammo. Dhāraṇārahoti vuttaṃ hoti. Yo hi dhārentaṃ ekantena dukkhato moceti. Aggasukheca patiṭṭhāpeti. Soyeva dhāraṇārahattā idha dhammonāmāti. Kopana soti, yathā puttadhammāyeva. Tehi keci bhāvanā vasena keci sacchikiriyavasena keci diṭṭhadhammasukhavihāravasena keci uggaha dhāraṇavasena dhārīyanti. Te ca evaṃ dhārīyamānā dhārentaṃ yathārahaṃ apāyadukkhato vaṭṭadukkhatoca mocenti, aggeca phalasukhevā nibbānasukhevā patiṭṭhāpentīti. Dhārentivā sappurisājanā apāyesu vaṭṭadukkhesuca attānaṃ apata mānaṃ vahanti etenāti dhammo. Dharantivā ettha dhammadīpā dhammappaṭisaraṇā janā laddhappatiṭṭhā hontīti dhammotipi yujjatiyeva. Kasmā panettha dhammo dasavidhova vutto. Nanu paṭipattidhammena saha ekādasavidhova vattabboti. Saccaṃ. Sopana paṭipattidhammo maggassa pubbabhāgappaṭipadāeva hotīti pubbacetanā viya dāne magge eva so saṅgahito. Tasmā dhammo dasavidhova sabbattha vuttoti daṭṭhabbo.
此处说‘持’是指维持。谁持？是自己持守。经文说法是‘法利维持者，是持法行者’。持法如何？即于四苦恶道中，身陷苦境之时实行持守。所谓持守即是众生住于苦恶道者，离烦恼一处，彻底断绝所有烦恼。此意为在此上下文中四圣道及涅槃称为‘法’，因圣道破除烦恼、与涅槃俱灭无余，故谓之‘法’。此法不坏故曰五法一向。除此之外，‘法’又可谓为守护修行所证得之善法，四大圣果是守护的果报，伴随烦恼消退而运行，是守护并住于此善法的表现。故此五种行为称为法之循环境况。换言之，‘守持’即是法。守护者必然得解脱于苦。能安立极乐者即此守持者。守持意者于此法中，如养育子女般勤护法。有些通过修习，有些因证得真理，有的靠现证喜乐，有的通过具足护念而守持。其守持者在身处苦恶道时，能解脱苦难而住于极乐果报与涅槃极乐。守护善法之人乃是真正达于苦恶道中坚持内心无量无边之法的生命。守持法则使法灯不灭，法成为坚固依止。因何此处列举法如十种？实则与修行路途相符合，持守法则应有十一种。确实如此。阶梯式修行即为行道之初步，类似于预先种植善根而成道。故而法有这十种表现，应当了知。
Apica, yadaggena pariyattidhammo idha dhammasmiṃ saṅgahito. Tadaggena pariyattidhārakopi saṅghe vandaneyye saṅgahitoti yutto. Yadaggenaca puthujjanakalyāṇako saṅghe sekkhesu saṅgahito. Tadaggena tassa kalyāṇahetubhūto paṭipatti dhammopi dhamme vandaneyye saṅgahitoti daṭṭhabbo. So hi puthujjanabhūtopi yehi dhammehi samannāgatattā sekhe sotāpatti phalasacchikiriyāya paṭipanne saṅgahito. Te pana dhammā sekkhe sotāpattimagge asaṅgahitāti nasakkā vattunti. Ettāvatā ye vadanti saṅghaṃ saraṇaṃ gacchāmīti, ettha puthujjana kalyāṇako saṅghe asaṅgahito. Na hi taṃsaraṇaṃ gacchantassa saraṇagamanaṃ sampajjatīti. Tesaṃ taṃ paṭikkhittaṃ hoti. Evaṃ pana vattabbo, yo vo ānanda mayā dhammoca vinayoca desito paññatto, so vo mamaccayena satthāti evaṃ satthuṭhāne thapetvā bhagavatā saṃvaṇṇito pariyattidhammo dhammasaraṇe saṅgahitoti yutto, taṃ dhārentopana kalyāṇappaṭipattiyaṃ ṭhitopi atthi. Aṭṭhitopi atthi. Yo aṭṭhito, so attanopi saraṇaṃ nahoti. Kuto parassa. Satthārā ca anekesu suttasahassesu so garahito. Tasmā so saṅghasaraṇe asaṅgahito. Itarova saṅgahitoti yuttoti.
此外，法中的‘守法’含义蕴于所述理念中。守法之人亦当遭法僧敬礼。也就是说，即使是普通世人修习善法亦被法僧会中所护持。守法者乃因修持善法所生出之正行亦受赞礼。众多普通人虽非法僧成员，却依靠某些善法得以入流果审见真理，因此被视为守法之人。然而他们不是完全法僧团体成员。对此有说法说：‘让我们向僧团皈依’，但此处普通世人仍非真正皈依。若听闻由我阿难尊者所说佛陀的法与律导引，则可谓在佛处已立法，依法皈依，具备守法善行，且确实存在。守法者既存在，则自身亦具备皈依法门，何况他人？佛经中有数以千计之经录，故此守法之义在僧团中不一而足。故此法的表现可说是有十种形式，说法也必循十一种行为依止。此乃确实不虚。如同入道阶梯的修行法门，是导向正道的早期步骤。因此必须认识到法存在十重表现的实相。
Santānaṃ dhammoti saddhammo. Samitakilesānaṃ tatoyeva pasatthānaṃ pūjitānaṃ sappurisānaṃ paṇḍitānañca dhammoti attho. Yoca santānaṃ dhammo, sopi ekantena santoyeva hotīti santo dhammotipi saddhammo. Pasattho pūjito dhammoti attho. Sacco vā. Ayañhi aññatitthiyadhammo viya dhārentaṃ navisaṃvādeti. So hi ayaṃ me hitoti dhārentassa ahitoyeva sampajjati. Ayaṃ pana tathādhārentassa hitoyeva sampajjatīti. [Saddhammapadaṃ]. Gaṇuttamapade loke samāna diṭṭhisīlānaṃ sahadhammikānaṃ samūho gaṇoti vuccati. Idha pana uttamehi sīlādiguṇehi yutto bhagavato sāvakasaṅgho uttamoca so gaṇocāti atthena uttamagaṇonāma. Soyeva idha gaṇuttamoti vuccati yathā muniseṭṭho munivaroti.
『圣法』者，即正法。『本清净之烦恼论所导正法』，是圣贤具德之智者所尊敬之显法义也。所谓『圣法』，即此法本净，且独归于清净，故名之曰『圣法』。又云『正法』，即『正义之法』。『清净且尊敬之意』是也。诚如是言，于他外道法中，此法新闻即起疑谤。然彼自念曰『此法我之利益』，护持者即成彼之利益。若无得护持，反起害人之心，是故护持者得此法利益也。【正法品】云：「在世间诸法中，诸同见戒者及同行者之集体，称为群。」此处乃谓佛陀圣弟子群，具高明善根，故称为最高群。此群即云『最高法群』，譬如『大圣君中之最尊君子』也。
[11] Vibhāvaniyaṃ pana
[11] 至于阐明义者，
‘‘Gaṇānaṃ gaṇesuvā devamanussādisamūhesu uttamo gaṇuttamo’’ti ca vuttaṃ. Taṃ na sundaraṃ.
云：「群中之主，为天人及人类等众之最尊群首」，然此语不美，说者非谓如此。
Etasmiñhi atthe sati uttamasaddo padhānabhūto hoti. Soca guṇamhiyeva pavattatīti tena idha ariyasaṅgho vuttoti nasijjhatīti. Etthaca gaṇoti saṅghoyeva vuccati. Soca saṅgho duvidho sammutisaṅgho, dakkhiṇeyyasaṅghoti. Tattha samaggena saṅghena kataṃ upasampadākammaṃ sammutināma. Tāya sammutiyā upasampannabhūmiṃ patvā ṭhito bhikkhusaṅgho sammutisaṅghonāma. So vinayakammesu pasiddho. Dakkhiṇeyyasaṅgho nāma aṭṭha ariyapuggalasamūho. Sopana kiñcāpi sammutisaṅghepi antogadhoyeva hoti. Tathāpi saraṇagamana vandanā māna pūjāsakkārānussatiṭṭhānesu anuttara puññakkhetta vise sapariggahatthaṃ bhagavatā tathā tathā saṃvaṇṇetvā so visuṃ vuttoti daṭṭhabbo. Puthujjanasaṅghohi puññakkhettaṃ samānopi anuttaraṃ puññakkhettaṃ nahoti. Kasmā. Sālikkhette tiṇānaṃ viya khettaduṭṭhānaṃ sakkāyadiṭṭhi vicikicchānusayānaṃ sabbhāvāti. Puññakkhettabhāvo panassa purime saddhammapade vuttanayena veditabboti. [Sasaddhammagaṇuttamapadaṃ]
且此义正时有最华美之辞。所谓『优美』正应在于品德彰显，故此有言『圣僧团故名无嗔』。此中『群』即谓僧团。僧团又分二种，即有共识同意之僧团与授记仪式之僧团。前者称共识僧团，即出家受具足戒已团契之众。后者所谓授记僧团，即八种圣者群。授记僧团包含修阶梯之众等。然于皈依、礼敬、尊重、奉供等处，乃此群为最胜福田，受世尊如法赞叹称颂，宜应当见。凡夫众人群亦谓福田，虽同名亦无至上福田之德，何以故？譬如稻田中之杂草生起，形成恶土，因我执见、疑惑烦恼苦不离也。故福田之德，亦以在前正法理义中生起，应知此义。【美法第一记】
§8
8.Abhivādiyāti visesato vanditvā. Ettha ca ayaṃ loke sīlādiguṇayutto seṭṭho vandaneyyoti evaṃ seṭṭha cittaṃ paccupaṭṭhāpetvā vandanto visesato vandatīti vuccati. Vandanā pana tividhā kāyavandanādivasena. Yathāha –
「敬礼」者，特指尊重礼敬。此中指受众人所崇敬者，即有德胜士，心起依归，以恭敬之心礼拜，特曰敬礼。敬礼分三，身敬、语敬、意敬。如经典云——
Tisso imā bhikkhave vandanā, katamā tisso. Kāyena vandati, vācāya vandati, manasā vandatīti.
「比库们，这三种敬礼为何？即身体敬礼，言语敬礼，意念敬礼。」
Tattha seṭṭhacittaṃ paccupaṭṭhāpetvā jāṇudvaya kapparadvaya nalāṭa saṅkhātāni pañca aṅgāni bhūmiyaṃ patiṭṭhāpetvā vandaneyyānaṃ abhimukhaṃ nippajjanto kāyena vandatināma. Yaṃ sandhāya pañcappatiṭṭhitena vanditvāti tattha tattha vuttaṃ. Yāyaca avandiyaṭṭhānesu vandantassa āpatti hotīti. Guṇapadāni vācāya pavattento vācāya vandatināma. Namo buddhassa, namatthu buddhassa, namo vimuttiyā, namo vimuttānaṃ, vipassissa namatthūti evamādīsupi vācā vandanāyeva. Guṇapadāni anugantvā guṇe anussaranto manasā vandatināmāti.
释义谓：于彼处，以至纯正之心专注，诸膝股部、脚踝两侧、头顶五处所称之五肢，立于地上，朝向当敬礼者而身体前倾，以此为礼敬之行。所谓『以五支立而敬礼』，此处皆有所言。若在不可敬礼之处敬礼，则有过失。品质词在言语中运用者，谓以言语为敬礼。所谓礼敬世尊、非礼世尊、礼敬解脱、礼敬诸解脱者、礼敬内观者等，皆为言语敬礼。如是依循品质词之意念而行，则谓之心敬礼。
§9
9.Bhāsissanti kathessāmi. Kāmañca thero imaṃ saṅgahaṃ racayanto potthakāruḷhaṃ katvāva racayissati. Ganthakammaṃ nāma vācākammesu pasiddhanti katvā bhāsissanti vuttanti daṭṭhabbaṃ.
释曰：『将言将说』。某长老若欲撰写此总集，乃须另行成文后著述。所谓文书之事，在言语行为中成就，予以讲说，当视彼义。
§10
10.Abhidhammatthasaṅgahanti pade abhidhamme vuttā atthā abhidhammatthā. Te saṅgayhanti ettha etenātivā abhidhammatthasaṅgaho. Saṅgayhantitica therena saṃkhipitvā gayhanti kathīyantīti attho. Abhidhammeti cettha abhiatireko abhivise soca dhammo abhidhammo. Dhammoti ca vinayapāḷito aññaṃpāḷi dvayaṃ vuccati. Yo vo ānanda mayā dhammoca vinayoca desito paññattoti hi vuttaṃ. Tañca pāḷidvayaṃ āṇāvidhānasaṅkhātaṃ vinayana kiccaṃ vajjetvā kusalādike yathāpavatte paramatthadhamme eva dīpetīti. Evaṃ dīpentesuca tesu dvīsu dhammesu yo itarato atirekoca hoti visesoca. Ayameva abhidhammo nāma. Itaropana dhammoyeva. Evañca katvā dhammo abhidhammo vinayo abhivinayoti idaṃ catukkaṃ veditabbaṃ. Tattha dhammonāma suttantapiṭakaṃ. Abhidhammonāma yattapakaraṇāni. Vinayonāma ubhato vibhaṅgo, abhivinayonāma khandhakaparivārāti aṭṭhakathāsu vuttaṃ. Atirekavisesatā cettha kusalādi vasena khandhādivasena saṅgahādivasena tathā tathā desetabbappakārānaṃ anavasesavibhattivasenavā suddhadhammādhiṭṭhāna desanāpavattivasenavā veditabbā. Yato sabbaññubuddhā imaṃ abhidhammadesanaṃ devesueva desenti. Na hi manussā evarūpaṃ tayo māse nirantaraṃ pavattanayogyaṃ kathāmaggaṃ ekena iriyāpathena ādito paṭṭhāya pariyosānaṃ pāpetvā paṭiggahetuṃ sakkonti, naca eva rūpo ekamātikānubandho kathāmaggo nānākhaṇesu nānājanānaṃ desetuṃ sakkuṇeyyo hotīti. Kecipana vinayapāḷitopi abhirekavisesataṃ tassa vaṇṇenti. Taṃ aṭṭhasāliniyā na sameti. Tattha hi dhammanāmikānaṃ dvinnaṃ pāḷīnaṃ majjheeva ayaṃ atirekavisesatā vicāritā. Naca yujjati vinayena saha tathā vicāretuṃ asamānakiccavisayattā. Vinayo hi kāyavācānaṃ vinayanakicco, ajjhācāravisayoca. Dhammo pana dhammavibhāgakicco dhammappavatti visayocāti. Kecipana vadanti evaṃ santepi vinayo eva sabbajeṭṭhako siyā. Vinayaṃ vivaṇṇentassa hi pācittiyāpatti hoti. Dhammaṃ vivaṇṇentassa dukkaṭāpattimattāti, taṃ nayujjati. Vinayo hi āṇācakkaṃ. Dhammoca dhammacakkaṃ. Tattha vinayaṃ vivaṇṇento satthu āṇācakke pahāraṃ deti. Satthari agāravo mahanto hoti. Yassaca satthari agāravo, tassa dhammasaṅghesu tīsu sikkhāsuca agāravo siddho hoti. Tasmā vinaya vivaṇṇane āpatti mahantī hoti. Na sabbajeṭṭhakattāti. Apica, vinayonāma sāsanassa mūlaṃ. Vinaye aṭṭhite sāsanaṃ natiṭṭhati. Tasmā sāsanassa ciraṭṭhitatthaṃpi vinayavivaṇṇane mahatī āpatti paññattāti.
释义曰：所谓『阿毗达摩义集』者，谓巴利语中阿毗达摩所说之义义也。彼等合之曰：阿毗达摩义集。所谓合集，即由长老简略收集而成，谓之合议与论说意义。此处『阿毗达摩』特指别出心裁、有别且特殊者为阿毗达摩。所谓『法』者，通指律藏，巴利文中称之为二部法。若言『世尊告阿难，我曾说法与律』，即示言二部所摄之法也。因二巴利文中，律即规制事业，故以此取其所近似真理之常义，以表法之至正真义。如此阐述后，于二部法中有区别，因依不同指称及内容，方可详说。彼名阿毗达摩者，即此特殊超越之法也。彼之他法，亦谓之法。通此而立四分法之说：谓法乃经藏、阿毗达摩、律藏及护律论释四部。于此处所谓律即分二，名为律与护律论，护律论即以章节集释而论。如释注中所言，特殊区别由与善法诸所缘起之五蕴等成分相应，亦即以所缘诸法之聚合为依。且依法门别之，有净法之涵盖，更有教理开示之应机通达，名为正法之本体。缘此诸如历代诸明师，视阿毗达摩教理如天神宣说，盖此教义人类不易恒久回转相续，倘以一途始终展开，遍于诸时诸众宣说，方可得现其理。若无此，形等非一切相续之始终，则教法等途难以现宣普及。又别有诸说，称律藏中亦有特殊部分，不过群经阿毗达摩以外之别体区别也。对此当辨明，如两大巴利文中间之区别，为不可合并调和之故。律藏为身口行之所约，亦有行为准则之义；法即理之辨析，谓说法之流转内容。有人谓即使如是，律藏仍居首，为诸法之上主。对律藏之描述，犯戒罪者必生过失；若谈法者，则因所犯恶行而致难堪，其管辖难以如律藏严密。律藏犹如轮轴，法亦如转轮。于此，说律者伤害师尊之轮轴；说法者伤害法轮。师尊之轮轴受损，师尊于僧中必为大不敬。若师尊大不敬，则此法僧群三学清净亦终难成立。故对律之述说，有极大之过失生。非谓律藏最高无上。盖律为教法之根本。若无律藏，则教法难永恒立存。故为教法久住，阐述律藏有大过失之名。
Iti paramatthadīpaniyā nāma abhidhammattha saṅgahassa · 如是名为义理阐明之阿毗达摩义论集
Catutthavaṇṇanāya pathamagāthāya · 第四品第一偈
Paramatthadīpanā niṭṭhitā. · 义理阐明竟。