Moggallāna pañcikā ṭīkā · Moggallāna pañcikā 复注
Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者
Moggallāna pañcikā ṭīkā · 摩嘎剌那五书复注
Sāratthavilāsinīnāma
《妙义华饰》一名
Pañcikāṭīkā
《五论疏》
Paṇāmādikathā礼敬等之论述
Vijjādhanassa samanussaraṇampi yassa,
是对智慧宝藏的回忆，
Paññāvisuddharatanānayanekahetu;
智慧净化真实宝藏的唯一因；
Taṃ dhammarājamamalujjalakittimālaṃ,
世法之王，清净无垢，光辉灿烂，
Sāmodamādaramaye hadaye nidhāya.
安隐欢喜、尊敬，安住于心中者。
Laddhammahodaya mahādaya (sampasādā) ,
德隆盛大，威德彰显，内心欢喜安乐，
Sakkā(di) sakkataguṇaṃ ratana (dvayañca) ;
可以（列举）萨咖等天众的美德，如宝双璧；
(Yāpañcikā) guruvarappa(bhavātyagāhā) ,
那尊者们中极为庄严、光辉灿然者，
Taṃ sādhu sissajana majjavagāha yāma.
此善友之法，应当深入探究学习，不可懈怠。
Jayatīha mahāpañño, so moggallāyano muni;
于此处，具大智慧者、圣者摩嘎剌那长者得胜；
Yassa sādhuguṇubbhūta,kitti sabbattha patthaṭā.
其由善德滋生，荣誉广布，名声遍及诸方。
Icceva manavasesa mattano bhayādyūpaddavopaghābhakarasāmatthiya yogena sakalajjhattikabāhiyantarāya nivāraṇa madhippetasiddhi visesa mabhikaṅkhiya ratanattaya visayabhūtaṃ taṃsādhane kantanidāna bhūtassa ālokiyayātisayaguṇavisesayuttassa mahato pyatimahanīyassa ratanattayassa sappasādānurūpaṃ pūjāvisayaṃ tadanussa(raṇaṃ katvā) gurusanniyogamanuṭṭhātuṃ–
此乃凭借人类余存的恐惧等障碍的破除所具备的条件，依止于消除全面外内障碍的修习，达到专注、善用的成就特异，如珍宝般实体化的境界。借助此等证得之道及珍宝三宝的各色类别，专注于此等成就，以期成就大广博殊胜珍宝三宝，与其相称的恭敬敬礼为目的，承受师长的教导而修行。
Kintehi pādasussūsā, yesaṃ natthi gurūniha;
唯独缺少依止的师长和所依托者；
Ye tappādarajokiṇṇā, teva sādhū vivekinoti.
那些断绝依止之师长与所依托者者，唯有明智人们认为那是宜行之法。
Vacanato attano gurupūjā purassaraṃ pañcikāvivaraṇaṃ pathi’yā pañcikā’tiādinā katapaṭiññattā sampati mahādayotiādino ganthassa sādhujanavaṇṇanaṃ vaṇṇanamārabhissāma.
于是说法者在他自己师长恭敬礼仪的前面，先从注释卷轴的序章及卷首「卷轴」等称呼开始记录此伟大著作的美好资质。如其称谓所言，称其为「伟大著作」等，且是善知者赞誉的内容。
Nanu ca vuttiganthassa vaṇṇanāyaṃ katābhiniveso-yamācariyoti kathamihānadhikate mahādayotiādike paṭipannoti ratanattappaṇāmaganthakattuganthanissayaganthārambhaphalaabhidheyyasaṅkhāta- payojanasotujanasamussāhanānaṃ sandassanatthaṃ. Tattha ratanattayappaṇāma karaṇaṃ antarāyakarāpuññavighātakarapuññavisesuppādanena kattu micchitassa ganthassa anantarāyenaṃ parisamāpanatthaṃ. Vacīpaṇāmo panettha sotūnampi yathāvuttatthanipphādanako ācariyenāpyaya mattho dassitoyeva’tattha ratanattayappaṇāmasandassana’ntiādinā, vācasikasatthādhikāratopi vacīpaṇāmoti kāyappaṇāmo manopaṇāmo ca. Na kato, ganthakattusandassanaṃ ganthassa pamāṇa bhāvavibhāvanatthaṃ, ganthanissayasandassanaṃ attaniyabhāvasandhassanena tabbisuddhidassanatthaṃ, ganthārambhaphaladassanaṃ tappaṭikkhepakajananisedhāya, abhidheyyasaṅkhātayayojanasandassanaṃ vīmaṃsāpubbakārīnaṃ payojano pālambhapubbikā satthe pavattatīti sotujanasamussāhanaṃ (katvā) ādarena ganthe pavattanatthaṃ, yadāhu –
然而此著作注解的编写动机及依归，乃为介绍篇章所说的珍宝三宝诸赞美及其缘由，是以由珍宝三宝崇拜的行持、珍宝三宝礼赞之因缘及其所应达之果实来展开解说。如此方能回应珍宝三宝的赞礼。珍宝三宝礼赞之行，乃由功德障碍的破除、善功德产生、以及非善作著作的摒弃，在无碍之中圆满完成。言辞的礼赞也是如此，意图令闻者如同如实闻法般产生感受。故根据言语表达的缘由，亦称其为言语礼赞。同时身体的礼敬、心理的敬念亦含其中。非止于此，章节编排还说明著作的规模、性质分类、篇章结构、篇章因缘、著作起始与果报的称呼、内容所承载的职责与目标，以及听闻者因缘的促发等，诸般综合因素。藉此赞扬此著作的庄严展开，以示珍重。进而表明，在称呼珍宝三宝礼赞的行持上，通过破除障碍、积集功德而成就，是为不应偏差的著作。在无任何障碍的终结之后，详述言语表达的礼赞，旨在使听闻者应当能充分照见其意涵。此种言语礼赞乃在言辞权威者的指导下进行，又包括身体与心意的礼敬。著作完成后非仅以其成章而已，更在于阐明珍宝三宝礼赞之行持与其本质，意识其定义及相应的纯净显现。著作说明珍宝三宝的开端与果报，防止诸多误解或偏差发生，考察所涉及的诸多目的，最终期望助益先行者与听众的利益。由此敬重并弘扬该著作的修习，以促使其贯通开示。言说如是：
Sabbasseva hi satthassa, kammassāpi ca kassaci;
诚然，对诸位尊师及其行为，任何人皆不曾违犯。
Kenetaṃ gayhate tāva, yāva-vuttampayojanaṃti.
这是何等远离之处？即所谓无上之里程也。
Nanu satthappayojanānaṃ sambandhopi vattabbo idamassa payojananti yato–
莫非亦应说，在此教法中所说之关联，应属于「功德的依止」之因缘？盖由于——
Siddhappayojanaṃ siddha,sambandhaṃ sotumicchati;
功德之依止已现，故其想要观察此一连接；
Sotādo tena vattabbo, sambandho sappayojanoti.
由此而应称之为观察者，其连接即为真实依止。
Tatredamuttaraṃ–
以上部分归纳如下——
Sattaṃ payojanañceva, ubho sambandhanissayā;
七种依止俱存，二者相互为依托。
Taṃ vuttantogadhattā na, bhinno vutto payojanāti.
此处所说之义，非谓已断者，乃谓所说有其目的所在。
Payojanappayojanampana sāmatthiyaladdhabbaṃ sayamācariyena ‘‘ko pana saddalakkhaṇassa ajānane doso’’tiādinā vuttanayena viññātabbaṃ.
所谓目的，是指对于教法有效益之处，应由老师亲自示教，以‘‘何以为法的特征未知而生烦恼’’等说法明白呈现而被理解。
Tattha‘mahādayo’tyādinā gāthādvayena ratanattayapaṇāmo dassito, ‘yo iddhimantesū’tiādinā ganthakattā, ‘saddasattha’ntiādinā ganthanissayo, ‘saṅkhepanayenā’tica ‘sārabhūtaṃ vipulatthagā hiṃ anākula’nti ca imehi ganthārambhaphalaṃ sotujanasamussāhanañca, abhidheyyasaṅkhātappayojanampana‘saṃvaṇṇana’nti iminā dassitaṃ anvattha byapadesena saṃvaṇṇīyati vivaritvā vitthāretvā kathīyati attho etāyāti saṃvaṇṇanābhi katvā, tampana vivaritvā kathanaṃ saddānusāsanasatthasannissayattā abhidheyyo nāma samuditena satthena vacanīyattho taṃ vuttasaddānusiṭṭhisaṅkhātapayojanamevāti ayamettha samudāyattho.
其中文中以‘大悲’为题写成两句偈颂，以赞美宝贵，具三明（智慧）并以《神通意念经》等经文为基础成书，依‘‘法于语中’’等文，归结经文内容。由于此是简略诠释，既简洁而不繁琐，能够启发善知識胸怀，方便理解；且以‘释义’为名，依此加以诠释、展开、说明其义。此为对经文所说之义、依据师说之规范、及用语定义的统一理解，诚如此义所及，所以成为此处所述之经文用语的释义，是此释义的根本意旨。
Ayampanettha avayavattho-yoti aniyamavacanaṃ dhammarājasaddā pekkhāya cettha pulliṅgatā, tenettha vuccamānaguṇavisesā dhārapuggalavisesanidassanaṃ, dayati dukkhaṃ apanetvā paresaṃ sukhaṃ dadāti, dayīyati vā sappurisehi gamiya(ti sa) santāne pavattīyati, dayati vā paradukkhaṃ hiṃsati, dayati vā paradukkhaṃ gaṇhāti taṃvasena attano hadayakhedaṃ karotīti dayā, ‘‘daya=dānagati hiṃsādānesu’’ iccasmā ‘‘itthiyamaṇattikayakyāce’’ti (5-49) appaccayo, visayamahantatāya mahatī pasatthā vā dayā assāti mahādayo, visesana samāse ‘‘saddhāditva’’ (4-84) vakkhamānapāramitāsambharaṇadukkhānubhava nānamidaṃ hetuvacanaṃ, kammakilesehi janitāti janā sattaloko, iminā khīṇāsavāpi saṅgayhanti tesampi diṭṭhadhammikasukhavihārasaṅkhāta hitassa dānato, janānaṃ samūho janatā tassā hitāya abhivaḍḍhiyā sakalavaṭṭa dukkhanissaṭanibbānasukhabhāgiyakaraṇāyāti vuttaṃ hoti, assaca’sampūraya’nti iminā’dukkhamanubhavī’ti iminā ca sambandho, sambodhīti ettha saṃsaddo sāmanti imamatthaṃ dīpeti, tasmā saṃsayameva anaññabodhito hutvā cattāri saccāni bujjhati paṭivijjhati etāyāti sambodhi, saṃpubbā budhadhātuto ‘‘i’’iti ṇvādi (ko) ippaccayo, savāsanasakalasaṃkilesappahāyakaṃ bhagavato arahattamaggaññāṇaṃ sabbaññutaññāṇantipi vadanti, sampāpayatīti sampāpakaṃ, sambodhiyā sampāpakanti chaṭṭhīsamāso, kinti dhammajātaṃ dhammasaddenettha pāramidhammā pañcamahāpariccāgādayo ca adhippetā, tepi hi attānaṃ dhārentaṃ dhārenti sambodhi sampāpanasāmatthiyayogena parepi dhārenti nāmāti dhammāti vuccanti, ‘dhara=dhāraṇe’iccasmā khīsu, viyādisuttena ṇvādi(ko) mappaccayo, dhammānaṃjātaṃ, dhammāevavā jātaṃ, sambodhisampāpakañca taṃ dhammajātaṃ ceti visesanasamāso, ‘sampūraya’nti massetaṃ kammaṃ, sampūrayanti payogasampattiyogā dīpaṅkara (pāda)mūle hatthopagatampi nibbānampahāya yathāvuttakaruṇāguṇayogasītalībhūtahadayatāya ‘‘kathannāmete accanta dussahavaṭṭadukkhopagate satte taṃmahādukkhā mocessāmī’’ti vaṭṭadukkhanissaraṇekahetutāya sammā pūrento vaḍḍhento vuḍḍhiṃ virūḷhaṃ vepullaṃ gamentoti vuttaṃ hoti, hetuyevedamapi dukkhānubhavanassa, mahādayatā panassa paramparahetu, duṭṭhu khanati kāyikaṃ assādanti’dupubbā khanismā’ ‘‘kvī’’ti (5-4) kvi, dukkhaṃ kāyikadukkha vedanā, kīdisanti āha-’anantarūpa’nti, sabhāvavacano yaṃ rūpasaddo ‘‘piyarūpa’’ntiādīsuviya, te ca dukkhasabhāvā (anantā) anantakāraṇānaṃ vasena, tasmā anantaṃ rūpaṃ sabhāvo assāti anantarūpaṃ, taṃ dukkhaṃ anubhavī vindī, kimivāti āha-‘sukhaṃ vā’ti, suṭṭhu khanati kāyikaṃ ābādhanti sukhaṃ, ivasaddo sadhammattasaṅkhātopamājotako, sadhammattañhi upamā, vuttañhi ‘‘upamānopameyyānaṃ, sadhammattaṃ siyo pamā’’ti, kiṃ vuttaṃ hoti ‘‘aniṭṭhānubhavanasabhāvāyāpi dukkhavedanāya anubhavanasabhāvasāmaññena ajjhāsayasampattivisesayogā mahākāruṇikassa sukhena sadisatāpattihotīti dukkhampi samānaṃ taṃ sukhamiva vindī’’ti. Kathamaññathā vaṭṭadukkhato sakalalokassa samuddharaṇaṃ siyāti, athavā sukhamiva sukhaṃ vindanto viya anaññavindiyamapi tādisaṃ dukkhaṃ sakalalokahitāva hitamanatāya vindīti attho, tenāha ‘akhinnarūpo’ti, akhinnaṃ parissamamappattaṃ rūpaṃ sabhāvo assāti viggaho.
这里所谓‘此乃部分内容’者，乃因其非严格限定之辞，见于法王之语，引起注意。此处着重于词语性质与事理显现之差别，具有具体指称个体与特质的功能，能生起悲悯心，舍弃苦者而予他人乐，于同善人群体中振奋，虽悲苦亦护持其心而成福德。因‘悲’字之本义含有‘给予’意，因此起始为箭头，意味着此悲心之广博；其义包含“报施”“忍辱”“正见”等大乘六度修习，亦是因业结所生，众生因此毁谤或褒扬，即使已断烦恼者亦借此而积善；以此利益众生，增进众人福祉，从而分别出苦的抵止与涅槃的安乐因，因此称为‘大悲’。此外，悲心之所及既含对肉体之苦感知，虽有痛苦乃无恙，犹如此及法度之适切清凉心也。所说痛苦乃其本质，正如‘痛苦本质’乃痛苦之同义语，快乐则为痛苦的对立面，虽有比喻之义，实以正法为准。言曰‘痛苦亦能得乐’，意指于悲苦中觉悟者亦能有如乐的境界。如何令种种众生从轮回苦苦中解脱，以此悲心为根基而成就此大悲，能使有情众生解脱重苦，获得安乐，故谓‘此大悲能令众生解脱’。所谓‘苦受肉体苦’者，以‘无尽痛苦’为意，即痛苦因无量无尽故称之，故称‘无尽形’。此处表明苦难虽广，然其本性即痛苦，痛苦因种种无尽因缘故此呈现，其缘起无尽，故称‘无尽形’。据此，所体验之苦即此无尽之痛苦。又云‘快乐’者，实指于此痛苦中所获得之安适，如法行者如同火光引导般得到快乐；快乐是比喻正法力量、适法之心与定力的彰显，并非表面凡俗安乐。又称苦与乐共存者，是指具大悲心者，能分别苦乐共存的微妙体会，体现出无明断除后的慈悲安乐。此种说法标明，即便痛苦依旧存在，行者以大悲之心，仍得如乐之感，故其解脱既含苦又含乐成分，以此为利益众生的根本功用。如此，本经论述大悲心能引导众生从无明与轮回的苦海中觉悟，生起正见，证得四圣谛；此即所谓‘觉悟’。菩萨修习集诸法门，断除烦恼生死之缠累，此即‘觉悟’之因；世尊所证悟者，乃善法、全知，称此为全知智慧，且引领众生证得究竟觉悟。依此，‘成就’指达到全知、断除染污烦恼；‘觉悟’即证悟四圣谛之体。大乘中‘觉悟’为第六种大愿，是诸菩萨行之重要法门。又以‘法生出者’指诸法生起之因，包括五种大行、六度等诸多功德，作为觉悟路径的基础。菩提树下佛加持生起大愿，成就金刚般若智慧，普利众生。此成就即毕竟觉悟之真知；此亦为‘法’字之含义。‘持守’意为心执于此，诸菩萨及世尊皆以此维系，于自身与众生皆能护持此觉悟慧命，令众生共证解脱。此理广博难解，语义涵盖深远，故举诸经偈以示明。虚妄行恶，苦痛遍及生死轮回，以此广博大悲稳定心念，渐成安乐，数据佛陀言，痛苦乃因果律中不可避免之苦，故须以悲智并用逐渐超越。此即经文精义所在。
Taṃ dhammarājanti yoti aniyamaniddiṭṭhassa vuttaguṇavisesādhāra puggalassaniyamanavacanaṃ, dhammena rājati no adhammenāti vā, attanā paṭividdhassa sāmibhāvena dhammassa rājā sāmīti vā, attanā paṭivijjhiyamāne dhamme paṭivijjhantova tattha rājati dippatīti vā, parūpakāravasena tadatthāyeva paṭipannattā paresaṃ dhammaṃ rājeti pakāsetīti vā dhammarājā, taṃ dhammarājaṃ namitvāti sambandho, namassitvāti attho, kīdisanti āha-‘jitamāravīraṃ sudhanta sovaṇṇanibha’nti. Tattha māro ca so vīrocāti māravīro jito vidtedhastabalo māravīro nāti jitamāravīro, taṃ, kiñcāpi devaputtakilesābhisaṅkhāramaccukkhandha mārā-nena jitā eva, tathāpi vīrasaddasannidhānena devaputtamāre gahite taṃvijayā aññepi jitā eva nāma hontīti viññeyyaṃ, suṭṭhu dhantaṃ dhamitaṃ uddharitaṃ sudhantaṃ, suvaṇṇameva sovaṇṇaṃ, sudhanta ca taṃ sovaṇṇañca, tasseva nibhā sobhā asseti samāso, athavā sudhantañca taṃ suvaṇṇaṃ ceti samāse tassidanti ‘‘ṇo’’ti (4-34) ṇappaccaye ‘‘majjhe’’ti (4-126) majjhavuddhiyaṃ sudhantasovaṇṇaṃ paṭimārūpaṃ, tena nibho sadiso, taṃ.
所谓‘法王在此’，即指此法如国王统御国土一般统摄一切律条。‘法王’，即依法治者，非不依法者；或指以己智遵守法者为王；或指严格守护法者为王；或指以庄严仪仪式开示大众法者为王；此皆‘法王’的含意。‘敬礼’即此法王应受敬仰。言曰‘胜过恶魔英雄金光耀艳’，即胜住魔王之勇士，正如曰‘胜魔勇士’者。此中‘魔王’比喻心魔烦恼，是诸烦恼之王，若能胜此，则无烦恼，有如佛所示之道理。‘金光耀艳’形容佛法光明闪耀，犹如金光辉映。‘胜利者’意谓已破除恶魔的扰乱及束缚，法师与贤圣皆属此类勇士。其所附着之众生心魔、烦恼因缘亦随之得解。然虽众魔现身法境，胜勇士仍能镇压，此乃心王胜魔之譬喻。‘光明洒落’者，暗喻胜利后法光照耀普照。或‘洁净纯净’的金色也被用以形容这种至刚不灭之精神力量。‘光明纯净’的两个词结合，强调光和纯洁之美。『中』者是指中道之义，即佛法的正见，排除断灭论与常见两端。‘幽深智慧’即智慧的深邃入微，是智慧的珍宝。此多义合为佛法对于魔外邪道的压伏增强，其意义广博而深奥。
Ettāvatā ca –
至于此，已说明至此为止。
Hetu phalaṃ parattho ca, sabbopi thutisaṅgaho;
因果及其第二义，皆为称赞之集合。
Hetu sambodhito, pubbeva, yamaññaṃ tatoparīti.
因已被觉知，早在以前，即已明了其正所在。
Vuttahetuphalasattopakāravasena buddharatanassa thutipubbakampaṇāmaṃ dassetvā idāni dhammarājena tenāpi pūjanīyassa dhammaratanassa nipaccakāraṃ dassetuṃ‘dhammañca mohandhatamappadhaṃsi’nti āha, tattha ca saddo ‘dhammañca namitvā’ti namassanakriyāya dhammaṃ sampiṇḍeti, kimbhūtanti āha, ‘mohandhatamappadhaṃsi’nti, muyhatīti moho=aññāṇaṃ, andhayati samatthacakkhuviññāṇaparihānenāti andhaṃ, andhañca taṃ tamañceti andhatamaṃ=bāḷhatimiraṃ, mohoyeva taṃsadisatāya andhatamanti mo handhatamaṃ, taṃ padhaṃseti pakārena nāseti sīlenāti mohandhatamappadhaṃsī, pasaddassapakāsanatthaṃ hitvā pakāratthasseva gahaṇato pariyattiyā saha–
如来宝以因果品类与其功用之先行称赞为例，当下示现，以示法王现今之宝同样可敬，其称谓曰‘法已远离无明之黑暗’，其中‘法’以恭敬礼拜之行为加持，何为‘远离无明之黑暗’？谓无明即无知，致盲于识之显现与明了。盲即黑暗，黑暗乃最深沉之黑暗，因此无明为最深沉之黑暗，此言‘远离之’者，是以加光明而消灭之，指品德，即戒律，能灭除无明之暗，祛除后照光明，以正声传其意旨而作此发挥阐释。
Sotāpattādayo maggā,cattāro tapphalānica;
初果圣者等诸道，四力与果皆具足。
Cattāri atha nibbānaṃ, dhammā lokuttarā navāti.
随此四果之后，则涅槃，乃九种世间外之法。
Vuttanavalokuttarammo gahitāti viññātabbaṃ, aññathā arahattamaggova gayheyya, kasmā panettha mohasseva pahānaṃ vuttaṃ, netaresanti tammūlakattā sabbakilesānaṃ, tappahānasmiñhi vuccamāne tammukhenetaresampi pahānaṃ vuttameva hotīti.
已言十分明了理趣，应知理趣如实把握，若解作不同，犹如执著阿拉汉之道，缘何此处称无明即离弃？谓此无明为诸烦恼之根本，称为灭除时，即以此根灭除，则诸染皆除，彼除如实言也。
Evaṃ dhammaratanassa namakkāraṃ dassetvā idāni tadādhārabhūtasaṅgharatanaṃ namassituṃ ‘saṅghaṃ tathā saṅghaṭitaṃ guṇehī’ti vuttaṃ, tattha tathāsaddo samuccaye vā, vacoyuttiyaṃ vā, vacoyuttipakkhe ca saddo ānetvā sambandhitabbo, kilesādayo saṃhanati hiṃsatīti saṅgho, saṃpubbato hanatismā kvimhi ‘‘kvimhi ghoparipaccasamo hī’’ti (5.100) hanassa gho, kilesahiṃsanañcettha tadaṅgādivasena gahitaṃ, guṇehīti sāmaññaniddesato sammutisaṅghena saddhiṃ
如此展示对法宝的敬礼后，今当敬礼已成为根基的僧宝。谓言‘僧宝即是具足德行成就的僧团’，此中‘宝’之语音，在积累处或辞句衔接处，需引入词义加以联系。僧团乃是压制烦恼及诸恶的集体，先前即曾杀害过某处‘某处如其所如密室之所’之恶名，恶杀即在此，烦恼伤害正是在此时以诸肢体等方式所制止者。此‘宝’一词，乃是普遍标志、依众所承认同意之僧团。
Cattāro ca paṭipannā, cattāro ca phaleṭhitā;
四种作践，四种结果，
Esa saṅgho ujubhūto, paññāsīlasamāhitoti.
此僧团纯正洁净，具五十善行和坚定戒律。
Vuttaaṭṭhaariyapuggalā gayhanti, guṇehīti lokiyalokuttarehi sīlādiguṇehi, saṅghaṭitanti saṃhataṃ.
所说十八位圣者追求，所谓‘宝’即指世间世外，因具德行之功德而成之僧团聚合。
Evamanantarāyena ganthaparisamāpanatthamananta guṇavisiṭṭhalokattayaggasīkhāmaṇibhūtassa ratanattayassa paṇāmaṃ dassetvā idāni gantha kattādiyathāvuttatthopadassana pubbaṅgamamattanā samārabhitabbaṃ gantha karaṇaṃ paṭiññātukāmo’yo iddhimantesū’tiādimāha, tattha ‘yo’ti imassa ‘tannāmadheyyenā’ti iminā sambandho, etāya sattā ijjhanti iddhā vuddhā ukkaṃsagatā hontīti iddhi=iddhividhādayo lokiyā lokuttarā ca sā etesamatthīti iddhimanto, tesu iddhimantesu, iddhimantānaṃ mahāsāvakānaṃ majjheti attho, mahattappattoti mahattaṃ mahantabhāvaṃ gato, tannāmadheyyenāti tasseva nāmadheyyamassāti tannāmadheyyo, tena, tapodhanenāti muninā, kiṃ vuttaṃ hoti- ‘‘etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ iddhimantānaṃ yadidaṃ moggallāno’’ti bhagavatā iddhimantesu etadagge ṭhapito mahāmoggallānatthero nāma yo dutiyo aggasāvako… (tena samānanāmadheyyenāti) tamapadisanto-yamācariyo anuddhatabhāvena ujunākkamena nāmādikamavatvā vaṅkavuttiyā attano moggallānoti nāmaṃ mahāsāmiṭṭhānantarappattiṃ kālocitapaññā veyyattiyaṃ buddhasāsanopakāritādiñca vibhāveti. ‘Yaṃ racita’nti sambandho, racitanti kataṃ, kinti āha saddasattha’nti, saddasatthaṃ nāma sutta, saddalakkhaṇabyākaraṇādyaparanāmadheyyaṃ, suttaṃ(hi) ‘saddā (lakkhīyanti) sāsīyanti anusāsīyanti pakatippaccayādivibhāgakappanāya etenā’ti saddalakkhaṇanti ca ‘byākarīyanti saddanipphādanavasena kathīyanti etenā’ti byākaraṇanti ca vuccati, aparampana vutyādi tadupakaraṇabhāvena saddasatthaṃ saddalakkhaṇaṃ byākaraṇanti ca vuccatīti daṭṭhabbaṃ, anunanti tabbisesanaṃ, asesalakkhiyopasaṅgāhakabhāvena vattabbassāparassābhāvā sampuṇṇanti attho, athāti anantaratthe nipāto, saddasattharacanānantaranti attho, tasseti saddasatthassa, vutti ca samāsā katāti sambandho, suttaṃ vivarīyati etāyāti vutti, samassate saṅkhipīyatīti samāsā.
这样紧接着显示了结集经文等之目的，展示了具诸功德、卓绝世间与世外，成为顶首宝珠的三宝之敬礼。今当以内心诚愿开始结集诸经。此处‘是’者，即与‘彼名目所指’有关，众生由此欢喜，神通已增长，出离生死。所谓神通，既有世间有世外，皆是此同一意涵。论神通者处，指在广大僧众中之圣弟子，意在提及其无限伟大之地位。‘名目所指’者，乃是此名之指称对象。由此，尊者多宝尤为赞叹佛言：‘诸比库们，此乃我弟子中神通最上者乃尊者摩诃迦叶也。’此乃尊者摩诃迦叶为第二首席弟子……（因故）根据该名称所指，尊敬此位大师，非曲解其名，正以坚固智慧及精勤，使其名号坚定不动，显示了佛法之利益及广大。‘所作之’之因缘，指此关联，所作为包括经文、释义等。所谓‘义者’，即经文；‘辞典’指语义及文法等书为辅佐应用；‘经文’则承载‘辞’的指义，故合而言之为义。此义理需明了，非略说省去，而应详述确实，填补无所遗漏之处。‘阿’者说明相继的说法，‘义’ 即经文义理；‘释’为文法解析。如此乃至文法，以辅助释义而伸展其完整释义义理。
Tassāpīti vuttiyāpi, saṅgahetvā saddavasena saṅkucitaṃ viya katvā khipanaṃ saṅkhepo, tassa nayo kamo saṅkhepanayo, tena, bhovāti yo saddasatthassa vuttiyā ca kattā so eva, idāni suttavuttiracanānantaramavasarappatte imasmiṃ kāle, samārabheyya sammā ārambhaṃ kareyya bahunnaṃ kriyākkhaṇānamādibhūtaṃ kriyākkhaṇamanutiṭṭheyya, kinti saṃvaṇṇanaṃ, saṃvaṇṇīyati attho etāyāti saṃvaṇṇanā, pañcīyati vipañcīyati byattī karīyati vutti attho etāyāti vā, taṃ pañcayatīti vā laddhanāmapañcikā, taṃ.
此处‘是也’表明释义结束，语句凝聚缩减，迅速剪裁为简要之义，此为简约的引领导引。谓‘你是该义释文本的作者’，目前此经文成文后，应当适当地开始工作，贯彻众多知识领域之工作时点的精神保持。所谓‘介绍’，即解说义理；‘叙说’意谓其详述。何谓‘五’者，解说或展开文义而成之五品；所述即五篇介绍法，名称与目录，此即也。
Evamattanā karaṇīyasatthampaṭijānitvā tadanantaraṃ ‘‘dve me bhikkhave paccayā sammādiṭṭhiyā uppādāya (katame dve) parato ca ghoso (ajjhattañca) yoniso manasikāro’’ti vacanato sammāsavanapaṭibaddhā sabbāpi sāsana (ppaṭi) sampattīti sāsanappaṭipattiyā byākaraṇassa mūlakāraṇattā taṃ savane sādhujane niyojento ‘taṃ sārabhūta’ntiādimāha, tattha tanti yasaddavirahepi adhikatattā saṃvaṇṇanaṃ parāmasati, taṃ suṇantū’ti sambandho, sādhūti savanakriyāvisesanaṃ, atthānurūpaṃ byañjanaṃ, byañjanānurūpañca atthaṃsallakkhetvā anaññamanā hutvā sakkaccaṃ suṇantūti attho suvaṇṇabhājane nikkhittasīhavasāviya avinassamānaṃ katvā hadaye ṭhapanavasena, sakkaccasavanameva hi sotūnamatthāvahaṃ hotīti, santoti savanakriyāya kattāro dasseti, tathā sātisayabyākaraṇaṃ… tathāvidhā eva sappurisā sādhukaṃ sotukāmā hontīti, kimbhūtanti āha ‘sārabhūta’ntiādi, bhūtasaddo ettha ‘‘bhūtasmiṃ pācittiya’ntiādīsu viya vijjamānattho, phegguttābhāvena apariccajanīyatāya sāro thiraṃ so attho byañjanañca assā atthīti sārā ca sā bhūtāca, atha vā lokiyalokuttaraguṇātisayasādhanekasādhanabhāvato seṭṭhaṭṭhena sārañca sā bhūtācāti sārabhūtā, taṃ gantho yevettha saṅkhepito, attho pana nayaggāhitatāyapi sabbathā dassitoyevāti vipulaṃ atthaṃ gaṇhātīti vipulatthagāhī, taṃ, vidhīyamānavaṇṇanākkamavisesena byākulassa vaṇṇanākkamassa nirasanato natthi ākulaṃ kiñci assāti anākulaṃ, taṃ, iminā ca kaccāyanavuttivaṇṇanāsu na tathābhāvaṃ dasseti.
由此宜自行了知造此的目的，之后文中宣说：『比库们，我因缘正见生起，其中有两端（何者为两）外在及内在，应当恰当地用心思维』。此语依正闻而立，所有教法圆满成熟，作为修习教法的根本理由。于此听闻中，称善信专心聆听为“那者本质”，彼此间尚未逾越之处，是言语畅通之理，当寂静聆听。此“善”指听闻行为的特质，符合义理的表达，表意精确，一心聆听，不执他念，即专心聆听。比作金狮宝盖坚固无损，稳固于心，因其专注善闻，实为信受者耳根之利。所谓“安静”即表明彼为聆听行为的主体，如此乎此亦示阿毗达摩义理......由此真诚、善逝的教理论述，谓真诚听闻之士，是愿善于听闻的贤人。有人问：何为“那者本质”等？此“真实之声”在此处与“真实在罪戒”等语相通，意指已被净化、不可轻忽部分，实质乃是义理与言义，称之“本质真如”。或者论及世俗上超出世俗善妙品质等多方面因缘，此称为「本质真如」，此字词汇总于此为约略。义理虽简，然承载核心理路。此处所论释义在于照顺解释要旨，无矛盾无乱，心中不惑，无搅乱也。此释义与迦叶大师之注释相合，非违违背，真正体现文义之理。
Tadevamadhikatattāyevāyamācariyo ganthārambhe’mahādayo yo’tiādike paṭipajjitvā dāni attanā vaṇṇanīyassa ganthassādi bhūtaṃ vākyamanadhikataparihāramukhenevopanyasya byākhyātumāha- ‘idhā’tiādi, tattha idhāti imasmiṃ māgadhikasaddalakkhaṇaviracanādhikāre, māgadhānaṃ saddānaṃ idanti māgadhikaṃ, māgadhikaṃ saddalakkhaṇanti visesana samāso, viracayitukāmoti kattukāmo, ratiṃjanetīti ratanaṃ, ramayatī ti (vā) ratanaṃ anappaccayena, athavā yaṃ loke cittīkatādikaṃ ratananti vuccati, idampi taṃ sadisatāya ratananti vuccati, tathācāhu–
因如此上重意义，此老师在开篇时遵循“大”和“小”等法则，现在自己以此注释书之义理，结合句子本身及其超越之义给予详细说明，曰『此处』乃指在这里，在描写摩竭陀语音特征汇纂的章节之中。摩竭陀，即摩竭陀国，其语音称为摩竭陀音。摩竭陀音的特征乃是修饰词合成，正欲创编，乃是着手之意，产生喜好，爱乐，欣悦，或依赖世间诸宝及诸珍贵之物，此宝亦可称为“宝”或“珍宝”，同时此“宝”既未由外因条件所生，又为世间人所称珍宝，此意义也称为“此”、“本身”。
Cittīkataṃ mahagghañca, atulaṃ dullabhadassanaṃ;
“喜悦之物”明显如巨象，极难得见；
Anomasattaparibhogaṃ, ratanaṃ tena vuccatīti.
如安摩萨特波之享用，称之“宝”亦是如此。
Buddhādīnametamadhivacanaṃ, tayo avayavā assāti tayaṃ, samudāyo, ratanānaṃ tayaṃ ratanattayaṃ, avayavavinimmuttassa pana samudāyassa abhāvato tīṇi eva ratanāni vuccanti, paṇamanaṃ paṇāmo, ratanattayaguṇaninnatā, paṇamanti etāyāti vā paṇāmo, paṇāmakriyānipphādikā kusalacetanā, ratanattayassa paṇāmoti chaṭṭhīsamāso, abhidhīyati paṭipādīyatītyabhidheyyo samuditena satthena vacanīyattho, yena ca yo paṭipādīyati so tassa attho hotīti, so ca pakatippaccayādivibhāgakappanāya saddānaṃ saṅkharaṇaṃ, saddasatthena hi saddasaṅkharaṇameva paṭipādīyati, (ratanattayappaṇāmo ca abhidheyyo ca) ratanattayappaṇāmābhidheyyanti catthasamāso, tassa sandassanaṃ attho yassāti aññapadattho, kintaṃ vākyaṃ, tā vāti vākyālaṅkāre, nanucevamadhikatattepi abhidheyyamattamevadassetabbaṃ siyā kiṃ vācāpaṇāmena, kāyamanomayenāpi puññāti sayappattiyā abhisamīhitatthasiddhi hotevāti codanaṃ manasi nidhāya vacīpaṇāmassa paratthasannissayatañca tasseva vibhāgena payojanañca dassetumāha- ‘tattha’iccādi, guṇasaddo ettha ‘‘sataguṇā dakkhiṇā pāṭikaṅkhā’’tiādīsu viya ānisaṃsaṭṭho, guṇānamānisaṃsānaṃ anukūlaṃ anuguṇaṃ, hetumantavisesanametaṃ, padhānabhāvaṃ nītaṃ paṇītaṃ atiuttamanti attho, atīsayena paṇītaṃ paṇītataraṃ, cittassasantānaṃ pabandho cittasantānaṃ, paṇītatarañca taṃ cittasantānañca, anuguṇañca taṃ paṇītataracittasantānañcāti visesanasamāso, tappaṇāmakaraṇena anuguṇa…pe… santānaṃ yesanti aññapadattho, tesaṃ, yathā te sotāro ratanattayassa paṇāmakaraṇena puññātisayappaṭilābhā anekānisaṃsātisayappaṭilābhānukūla cittasantānatāya padhānataracittasantānā honti, tathā pavattānanti adhippāyo, idampi adhigatā…pe… ntarādhānantīmesaṃ hetubhāvena tiṭṭhati, adhigatā pattā aneke bahū ānisaṃsavisesā āyu vaṇṇasukhabalapaṭibhānādayo yesanti viggaho, visositā sukkhāpitā antarāyā bhayādayo ajjhattikā bāhiyā vā yesaṃ tathāvidhānaṃ sotūnaṃ, etepi abhi,pe,ddhatthanti iccassa hetū, abhisamīhitassa anuṭṭhitassa kataniṭṭhitassa ganthassa avabodhoyeva phalaṃ, tassa sijjhanatthaṃ, kintaṃ ratanattayappaṇāmasandassanaṃ.
此为佛及诸圣人之语言称谓，含三部分——那是三宝，宝之总称。因三宝终止故，尽管生起（依缘）无据，故仅称三宝。愿意礼敬者礼敬，称为三宝礼敬。三宝礼敬为善良意志之表现，并为业果，称之三宝礼敬词汇。此乃教义所述，因缘缘起道理，人言及实践。称三宝礼敬语句亦属辞句装饰。确乎即使此上意义极详，唯宜明示义理，不须过多辞藻。设若用言语辞藻以达义理，将致究竟难以达成功德及成就，此言意在内心之思惟及词语礼敬的对待，须由对他义理之理解及依止而为功用说明，即“彼处”等相关语。此中“彼处”等词表美德之声，如“多德者指望右手”等，意指善德之相、导引善德之缘因、主导因缘之特别性，恰当运用此义，卓然标志其优胜、最高之意。甚者，极其美善文理，更胜于心续连贯，不断进取，亦由此词形容文理精良与心续之密切贯通。此乃由美善字句促达相关义理与真理，如听闻此义理之乐者便获殊胜之果。由诸多因缘、福德、寿命、色相、安乐力等之功德现前，越过障碍、惧惮等内外事易，愿得如是杰出听者者，其亦获诸如此类殊胜。于是显示此乐所生之功德及乐果效。此亦表“三宝礼敬”语义之说明。
Saccaṃ punapi saccanti, bhujamukkhippa vuccate;
真实的事物反复呈现，无非称谓为“骥膝”，即骏马膝盖的称谓。
Sakattho natthī nattheva,parassatthamakubbatoti.
除非有利益，否则不应有恶意，所谓恶意只是为他人利益而起。
Vacanato paratthova sappurisehi kattabbo, paratthe sampādite pana sakattho sampannova nāma siyāti manasi katvā āha- ‘etadevā’tiādi. Kāyamanosamācaraṇena sampajjamānañca vacīsamācaraṇena sampajjatevāti aneneva vākyena viññāyatīti avagantabbaṃ, buddhi pubbā yasmiṃ karaṇe taṃ buddhi pubbaṃ, taṃ sīlena karontā buddhipubbakārino, abhidheyyassa adhigamo jānanaṃ pubbo yassa so abhidheyyādhigamapubbako , avatāro pavatti, ekadesadassane ‘‘samuddo diṭṭho’’ti viya ekadesepi samudāyavohāradassanato pacchima pādenāti vuttaṃ, pacchimapādassekadesabhūtena ‘saddalakkhaṇa’miccanenāti attho, sādhiyaṃ saddānaṃ saṅkharaṇaṃ, sādhanaṃ byākaraṇaṃ, taṃ lakkhaṇaṃ sabhāvo assāti sādhiyasādhanalakkhaṇo, sādhiyassedaṃ sādhanaṃ, sādhanassa cedaṃ sādhiyanti evamassedambhāvahetusabhāvo sambandhoti vuttaṃ hoti, payojanaṃ abhidheyyasaddopadassitaṃ saddasaṅkharaṇaṃ, tattha sambandhassantogadhattaṃ… sādhiyopadassanamukhena sādhanassāpi dassitattā nissayopadassanato, ussukkaṃ sammāvāyāmaṃ, buddhattaṃ sabbaññutaññāṇaṃ, pūretvāti–
言语应当由品德高尚的人用来谋求他人利益。若寻求自己利益，则称为具足利益。心中思惟此义，谓“此即是佛”，由身行与心行而觉悟，则由言语行为亦能觉悟。应悟者应明白，一切智慧先从本源起始。依此行为本源，是以具有智慧本源者，得以认识应了法义。这个认识是认识本质，是法义的先发起与展开，如同一处初见海洋，继而见海洋盛行之相，因而称其为“实相之音”，能够熨贴合音处以成律，律即性质，性质必整合，因此互相对应成就因缘，此即所谓因缘相联。佛法中的因缘对应是带有目的性的，是为了揭示法义音声的整合，因缘的应合为道，因缘即所依。此对应示现为练习，练习构成因缘，因缘对应即为缘起，因此意涵是因缘互具、互相成立。此因缘的应合指示作为修习道具，修行益发精进，是致成佛智的全知全见。
Manussattaṃ liṅgasampatti, hetu satthāradassanaṃ;
为人是现象的标志，因缘是导师的显现；
Pabbajjā guṇasampatti, adhikāro ca chandatā;
出家是美德的标志，是掌握能力和愿望；
Aṭṭhadhammasamodhānā, abhinīhāro samijjhatīti.
具足八法的显现，体现圆满的行为。
Vuttaaṭṭhadhammasamannāgatena abhinīhārena samannāgatā hutvā yathāvutte pāramitādayo dhamme pūretvāti attho, āgatāti sattattiṃsabodhipakkhiyadhammānubrūhanena āgatā, idhāti imasmiṃ loke, āgatāti pattā uppannā, tathāgatoti yathā sampati jātā te bhagavanto sattapadavītihārena gatā, tathā ayampi uttarābhimukhaṃ gatoti attho, muhuttajātovāti sampatijāto eva, jātasamanantaramevāti vuttaṃ hoti, vikkamīti agamāsi, satta padāni gantvāna disā vilokesīti idaṃ ‘‘dhammatā esā bhikkhave sampati jāto bodhisattā samehi pādehi patiṭṭhahitvā’’ti eva mādikāya pāḷiyā sattapadavītihārūpariṭhitassa sabbadisānuvilokanassa vuttattā vuttaṃ, disā vilokesi samantatoti idampana ‘samehi pādehi phusī vasundhara’nti etassa anantaraṃ daṭṭhabbaṃ… pādehi vasundharāphusanānantarameva dasadisāvalokitattā, aṭṭhaṅgāni nāma–
所谓八法的充足，乃指圆满具备的显现，即如所说的六度等法得以充足。到来的意思是由七十二种觉支法门增长而来，意即在于此世界中。到来也有成就形成之意，正如“如来”，指这位圣者完成了七十余步的行走，故称之。圣者也因此面向更高境界而行。成于瞬间的诞生，就是出生不久即具成就，据言不久后即转入法门。前进即入正道，走过七十步观瞻四方，此言“法性（法实）是由菩萨行入正途，七十步行遍四方”由释迦语证。观望四方即全方位，此谓“用坚实双足踏遍大地之境”，随即可见十方世界。十方世界形成八方名目，八支法门即八支觉支也。
Visaṭṭhaṃ mañju viññeyyaṃ, savanīyā-visārino;
应当明了清净、容易听闻、善于领解的教法；
Bindu gambhīraninnādi,ccevamaṭṭhaṅgiko saroti.
如同深沉平稳的水滴，故此而心平气和地聆听。
Vuttāni aṭṭhaṅgāni, tathāgatoti imasseva visuṃ atthapariyāyaṃ dassetuṃ ‘athavā’tiādimāha, ariyena setunāti samathavipassanāsaṅkhātena uttamena maggena, evamādinātiādisaddena tesaṃ tesaṃ dhammānaṃ sabhāvasarasalakkhaṇaṃ tathaṃ āgato yathāvato adhigato’yegatyatthā te buddhyatthā, ye buddhyā te gatyatthā’titathāgatoti evamādiṃ saṅgaṇhāti, tatthatatthāti tesu tesu dīghāgamādīsu, tathāgatabhāvoti tathāgatoti bhavanaṃ nipphatti namassanakiriyābhisambandhāti’namassitvā’ti ettha namassanakiriyāya abhisambandhā iminā tathāgatādīnaṃ kammattaṃ vibhāveti, namassanakiriyāvisesanattāti ‘namassitvā’ti namassanaṃ katvāti vuttaṃ nāma siyāti namassananti vuttanamassanakiriyāya visesanattā, bodhiyāti bodhivuccati catūsu maggesu ñāṇaṃ, taṃ bhagavā ettha pattoti (bodhi, tassā) bodhirukkhassāti attho, mūleti mūlasamīpe ‘‘yāva majjhanhike kāle chāyā pharati nivāte paṇṇāni patanti etāvatā rukkhamūlaṃ’’tiādīsu viya, nanu aññepi khīṇāsavā ‘aggamaggene’ccādinā vakkhamāna nayena nipphannā evāti anuyogaṃ manasikatvā vuttaṃ ‘saheva vāsanāyā’ti, na hi bhagavantaṃ ṭhapetvā aññe saha vāsanāya kilese pahātuṃ sakkonti, etena aññehi asādhāraṇaṃ bhagavato arahattanti dasseti, teneva iddhasaddassa atthaṃ dassento’tepi hi’ccādikaṃ vakkhati, kāpanāyaṃ vāsanā nāma pahīnakilesassāpi appahīnakilesassa payogasadisapayogahetubhūto kilesanihito sāmatthiyaviseso’āyasmato pilindavacchassa vasalasamudācāranimittaṃ viya’, aggamaggenāti arahattamaggena, sabbakilese rāgādike, arahattaṃ aggaphalaṃ, sammuti upapattidevabhāvato aññena visuddhi devabhāvenātinipphannattā āha-‘visuddhidevabhāvenā’ti, sakalakilesakālussiyāpagamena visuddhippattiyā sabbaññuguṇā laṅkārena visuddhidevabhāvenāti attho.
已讲的八正道，称为‘如来’，在此像是要宣说其究竟义理而说‘或许’等词。此谓圣人引导，指明由止观二法合成的至上道理。以‘如此等词’为引，表明各种法各有其本质特征，正如佛已亲证、真如实得，且以如来之名涵摄，是谓‘如来’，连结此名义。佛教名‘如来’就是以此法门内敛、复礼敬行为相应，不敬则不成。敬礼行为之别名即‘敬礼已’。觉知谓四圣谛智，佛于此处谓“觉”，即觉树根本。譬如根基附近直到中旬季节，树荫渐长、树叶飘落，如是称为根本。并非只有无余漏出离道者能达此境界，实因导引稳健故佛有所言“伴随其习”，非佛无力以他人之境闭止烦恼，此显示阿拉汉之特殊不可思议。借此也显明佛阿拉汉果德的特殊意涵。由诸根本而行，断除诸根烦恼，成就清净，谓之‘清净天相’。诸烦恼污垢铲除，引清净现前，此即‘清净天相’之义。
‘Idha=saṃsiddhiyaṃ’ iddhavanto iddhāttappaccayena, ‘guṇa=āmantaṇe’ bhūvādiseso, guṇīyanti paricīyanti seyyattikehīti guṇā kappaccayena, tepīti sāvakapaccekabuddhāpi, hi saddo hetumhi, yasmā aggaṃ…pe… anūnaguṇā , tasmāti attho, sabbaññutādīnantiādikaṃ tesaṃ sabbaññubuddhehi ūnaguṇatāya hetuvacanaṃ, keci ‘siddho middhaguṇo assāti siddhamiddhaguṇanti duṭṭhamatthaṃ parikappetvā vākyamidaṃ dūsenti, te pana ‘middho nāma koci guṇo natthī’ti ca, ‘tathāgato nāma middha guṇo na hotī’ti ca, ‘tādiso ce siyā na ñāṇanissitapūjā pakatopayoginī bhavatī’ti ca ajānitvā vadatha tumhehi vatvā uyyojetabbā, maṅgalatthañcetthādo siddhasaddopādānaṃ, maṅgalādīni hi satthānyabyāhatappasarāni hontyāyasmantabyākhyātusotukāni ca, dhammasaṅghānampīti iminā avayavena viggahepi samudāyassa samāsatthattā aññapadatthasamāsoyaṃ tagguṇasaṃviññāṇoti dīpeti, tenāha- ‘aññapadatthe’ccādi, guṇībhūtānampīti appadhānabhūtānampi visesanabhūtānampi aññapadatthassa padhānattā, kiriyātisambandho vagamyate dhammasaṅghānaṃ guṇībhūtānampi tadavinābhāvittena namassanātisambandhā, tadeva samattheti ‘tathāha’ccādinā, puttena saha vattamānoti tagguṇasaṃviññāṇaaññapadatthasamāsattā tulyamubhinnampi āgamananti puttopi āgatoti patīyate, tatthāti niddhāraṇe sattadhī, attānanti dhammaṃ dasseti, dhārenteti attani ṭhapente pavattente uppādente, cattāropi apāyā sāmaññavasena’apāye’ti vuttā, kilesavaṭṭa kammavaṭṭa vipākavaṭṭavasena tayo vaṭṭā, tesu dukkhaṃ, tasmiṃ, dhāretīti vuttadhāraṇaṃ nāma atthato apāyādinibbattakakilesaviddhaṃsanaṃ, tañca yathārūpaṃ kilesasamucchindanatappaṭippassaddhi ālambanabhāvena hotīti āha- ‘so…pe… vasenā’ti, navannampi, te samadhigamahetutāya dhammoyeva nāmāti ‘dasā’tiādi vuttaṃ, tattha kāraṇamāha- ‘tammūlakattā’tiādi, tammūlakattāti taṃ kāraṇattā, sīladiṭṭhisāmaññenāti ariyena sīlena ariyāya ca diṭṭhiyā samānabhāvena, ariyānañhi sīladiṭṭhiyo maggenāgatattā sabbathā samānāva, tena te yatthakatthaci ṭhitāpi sahagatāvāti saṃhatoti imasmiṃ atthe saṅghoti padasiddhi daṭṭhabbā, adhippetavasena panetaṃ vuttaṃ, lokiyasīladiṭṭhiyā sāmaññena saṃhatattā sammutisaṅghopi paṇāmārahoyevāti daṭṭhabbaṃ.
‘此处＝成就处’谓具神通者因神通而成就，‘功德＝愿宣讲’故成就，有能力者宣扬；性业依因，故有功德。佛弟子、独觉及佛皆具此名，因该词含义为根本，诸顶上功德故称。圣者明达此词义，不含污秽解说，邪说断灭，故无痴妄。佛言“诸法群聚具命及多功德”，由此成就一法共同体，是谓法聚。因此言“法聚为一法共同体之体现”，此处法聚即法共同体的名称，具功德及功能。敬礼言动与法聚关系拘缚，敬礼即为举止行为。敬礼特殊含义即‘已敬礼’，此为敬礼行为。觉知即四圣谛慧眼，自觉觉他；佛言此觉即觉树之根；谓如树本根树荫渐长、落叶摇曳，谓其根本。虽余漏断尽者借正道智慧无余涅槃，佛以随缘导引言“伴与其习”，非佛无力断除他人烦恼，此彰显阿拉汉果德之卓绝。
Atha kete saddā, yesamidaṃ lakkhaṇaṃ bhāsissanti paṭiññātanti āha-‘saddā ghaṭapaṭādayo’ti, ādisaddena rukkhādayo, nanu santi meghasaddasamuddasaddādayopīti na niratthakānamidhānupayogittā, ye lokasaṅketānurodhenātthappakāsakā tesaṃ sātthakāname vidaṃ lakkhaṇanti, apica ‘saddā ghaṭapaṭādayo’ti vadanto vedikānaṃ viya unti ādīnaṃ anupubbīniyamāvatthānamasambhavā tadanukkamena nipphādiyamānanampi saddānaṃ lokiyattānabhivattanañca bodhetīti daṭṭhabbaṃ, nu tattha pakāsakatthaṃ saddassa samudāyavasena vā siyā paccekavaṇṇavasena vā, tattha yadi paccekavaṇṇā pakāsayeyyuṃ, ghaṭasadde ghakāroyeva ghaṭatthaṃ, pakāsayeyya, tathā cāññesamakārādīnamanattha katā siyā, atha samuditā pakāsayeyyuṃ, tadā vaṇṇānamuccāraṇānantaravināsittā samudāyoyeva na siyā, tathā sati katha matthaṃ saddo pakāsayatīti ce kamena sotacittādigahitakkhara pāḷiyā ca yo saddoti viññeyyo sātthako cittagocaro, cittagocarassāpi saddassa pana bālajanappabodhāya kappanāmattena pakatyādivibhāgato, na sabhāvenānvākhyānaṃ, tenāha-‘pakatyā’di ādi, nanu goiccādisādhusaddaniyame sati gotādayo asādhu saddāti viññāyanti gantabbamagganiyame agantabbamaggo viya, gotādi asādhusaddaniyame vā goiccādayo saddā sādhavoti agantabbamagganiyame gantabbamaggo viya, kiṃ saddānamanvākhyānenā tidamāsaṅkiya payojanamāha- ‘lakkhaṇābhidhānaṃce’ccādi, saddānampaṭipattiyaṃ paṭipadapāṭhassānūpāyattaṃ dassetumāha- ‘aññathe’ccādi, aññathāti asati lakkhaṇābhidhāne, sakkatādītiādisaddena pākatādiṃ saṅgaṇhāti, bahuvidhattaṃ sakkatapākatapesācikaapabbhaṃsavasena, magadhesu viditāti imasmiṃ atthe ‘‘aññasmi’’nti (4-121) māgadhānaṃ idanti atthe ‘‘ṇo’’ti (4-34) ṇappaccaye māgadhā māgadhanti ca padanipphatti veditabbāti dassetumāha- ‘magadhesmi’ccādi, magadhesu viditātiādino adhippāyaṃ vivaritumāha- ‘idaṃ vuttaṃ hotī’tiādi, tattha idanti idāni vakkhamānaṃ māgadhaṃ…pe… hotīti etaṃ vuttaṃ hotīti magadhesu…pe… lakkhaṇaṃ māgadhanti vadatā pakāsitaṃ hotīti attho, hisaddo’magadhesvi’ccādinā vuttaṃ samatthayati, lakkhaṇaṃ visesayatāti saddalakkhaṇa saddassa uttarapadatthappadhānattā māgadhanti iminā lakkhaṇaṃ visesayatā byavacchedayatā vuttikārena, atthatoti sāmatthiyato, sadde ca visesito hotīti saddalakkhaṇasaddo māgadhe eva byavacchedito hoti, ayametthādhippāyo ‘magadhesu viditā māgadhāti sadde gahetvā tesamidaṃ māgadhanti māgadhasaddena yasmā saddalakkhaṇasadde lakkhaṇaṃ visesitaṃ, tasmā saddalakkhaṇasadde saddo yadi amāgadho kathaṃ lakkhaṇaṃ māgadhaṃ siyāti sāmatthiyā saddopi visesito hotī’ti, nanu māgadhanti lakkhaṇassa māgadha saddasambandhittajhāpanato saddalakkhaṇanti ettha saddasaddassa niratthaka tāpatti hotīti, na hoti gammamānatthassa saddassa payogampati kāmacārattā saddalakkhaṇasaddassa vā samāsatthe niruḷhattā ‘‘tatridaṃ sugatassa sugatacīvarappamāṇa’’ntiādīsu viya, kopanātiādisaddalakkhaṇanti iminā abhidheyyasaṅkhātapayojanassa dassitattā tappayojanapucchanaparā codanā, vuccateccādi parihāro, yathā sabbathāttaparahitakāmena.
此处若有说法为“音声乃器皿脚步声”，则初声名为树类等，实则含有云声、海声为辅，此非无用，而是世界象征指示，有益明示。即便说“音声乃器皿脚步声”，其显示亦是前缘相续而成，是音声之世界指示，用意非空。或为偏于个别细节之说，然不可弃其有所揭示。如若有比库等听闻音声即是心识所及，心识至是心声。盖众多听众为孩童等欲使明白，则有对音声的分类细致化，不为专论义。故释曰“披露”等词的详细用法。
Piyo ca garu bhāvanīyo, vattā ca vacanakkhamo;
亲爱敬重，应当培育，应当宣扬，言辞不应吝惜；
Gambhīrañca kathaṃ kattā,nocā ṭhāne niyojakoti.
何以为深严？此非拘在一处也。
Vuttehi tato parehi ca pasatthatarehi guṇavisesehi samupetaṃ guruṃ.
既依先说及后说，且依更为显著者，缀以殊胜德相，尊隆确立。
Tasmā akkharakosallaṃ, sampādeyya hitatthiko;
因此应当广学文字技巧，为利福利而成之。
Upaṭṭhahaṃ guruṃ sammā, uṭṭhānādīhi pañcahīti.
恰当侍奉师长，有起立等五种态度。
Vacanato uṭṭhāna-upaṭṭhāna-paricariyā-sussūsā sakkaccasippapaṭiggahaṇehi sammā upaṭṭhahantena savana,uggahana-dhāraṇa-paripucchā-bhāvanā hi kaṅkhāvicchedaṃ katvā viññātabbaṃ saddalakkhaṇaṃ, tathā aviññātaṃ saddalakkhaṇamanenāti aviññātasaddalakkhaṇo puggalo, hisaddo avadhāraṇe, so ‘dhammavinayesu kusalo na hotī’ti ettha daṭṭhabbo, kusalo dakkho na hoti, tattha dhammavinayesu suttantātābhidhammasaṅkhātesu dhammesu ceva vinaye ca, kasmā–
言说上则应当恭敬侍奉师长，如起立、侍立、服侍、精细聆听、认真接受，闻知、提起、守持、反复询问、修习，断疑释惑，得知清楚的声闻特相，而未知清楚声相者，即指不了解声闻特相者。他因不了解声闻，虽能受声闻法戒，却非真正善巧之人。此处当见，善巧者非必通达智慧。何以故？于法律藏中，经典及律藏所记载的法义为何，......
Yo niruttiṃ na sikkheyya, sikkhanto piṭakattayaṃ;
谁不学习释义，即使学习三藏，
Padepade vikaṅkheyya, vane andhagajo yathāti.
屡次怀疑，就如盲象于丛林一般。
Vacanato, ayametthādhippāyo ‘‘yathā vuttanayena sambhūtapada byāmohavasena padatthepi byāmohasambhavato suttantopadassitāya diṭṭhiviniveṭṭhanāya ca abhidhammāgate nāmarūpaparicchede ca vinaya niddiṭṭhe saṃvarāsaṃvare ca akosallaṃ siyā’’ti, yathādhammanti dhammavinaya saddassa yo-ttho vinayasuttābhidhammasaṅkhāto, tassa so-ttho, tadanatikkamena, paṭipajjitumasakkontoti tatthatattheva vuttāsu adhisīla adhicitta adhipaññāsikkhāsu pavattituṃ asamattho, kusalo pana samattho paññāvisesālokapaṭilābhato, vuttaṃ hi–
经文中说：‘此并非真理之主宰，因所述法义皆因迷惑而生，即使所述，亦因迷惑之缘，故隐含迷惑；经文所显露之相，因眼识回转等缘起亦非实相；于阿毗达摩中名色分解及律藏所示的清净守护，应斟酌而非轻率行之。’所谓如法，即依法律经文之语，律藏、经文、阿毗达摩合称为三藏；依此，虽未逾越，难以修习于真实意义上的戒、定、慧三学。善者能依慧之特殊明照达成此业，传说曰——
Yāva tiṭṭhanti suttantā, vinayo yāva dippati;
经文尚存，律尚明显；
Tāva dakkhanti ālokaṃ, sūriye abbhuggate yathāti.
则能见光明，如阳光升起般；
Paṭipattinti paṭipajjīyatīti paṭipattīti yathāvuttaṃ tividhampi paṭipattiṃ, virādhetvāti nāsetvā, nassati hi paṭipatti tesuyevā ko sallatamagatattā, tathā cāhu–
所谓修行，就是应当修习；三种修行已前述，说是放弃恶业而不毁者。修行未灭，如依律仪疗养，何须惧怕？又谓——
Suttantesu asantesu, pamuṭṭhe vinayamhi ca;
于经文与律中，于诸有学者间，释此律义。
Tamo bhavissati loke, sūriye atthaṅgate yathāti.
在世间将生起黑暗，如同太阳受阻无法照耀一样。
Saṃsāradukkhasseva bhāgī hoti… yathāvuttā-nukkamapariccāgena anurūpapaṭipattiyā paṭilabhitabbattā adhigamavisayassa yo gakkhemassa, vuttañhi tassānulomapaṭipattimūlakattaṃ–
生死流转之苦必然是其一分，正如前已宣说：应当以循序渐进的舍离修行，依正法相应之行径而得成就。此处所说之应守护者，其本质在于随正法的行持，守护圣法；
Suttante rakkhite sante, paṭipatti hoti rakkhitā;
守护经典并安住于此，基于所行持之正法而得到守护；
Paṭipattiyaṃ ṭhito dhīro, yogakkhemā na dhaṃsatīti.
修行坚定的智者以正所行持之法得以防护，不致毁坏；
Etāvatā aviññātasaddalakkhaṇassa sakatthaparihāniṃ dassetvā idāni sakatthasampattimūlikā paratthasampattīti tadabhāvā tādiso puggalo paresampi paccayo bhavituṃ na sakkotīti dassetuṃ ‘nacā’tiādi vuttaṃ, patiṭṭhāti dhāraṇaṃ, tañcettha tesaṃ tesaṃ kula puttānaṃ dhammavinayasikkhāpanaṃ taṃtaṃ kammato nittharaṇādi ca, tadubhaya mevā-nhasaṅgikaṃ patiṭṭhaṃ, mukhyabhūtampana tammūlake suparisuddhasīle patiṭṭhāpanameva, tadupakaraṇattho sikkhāpanādi, idha pana taṃ sādhanabhūto puggalo upacārato patiṭṭhāti gahetabbo, hisaddo yathāvutta samatthanatthe nipāto, saddalakkhaṇaññūyevāti avadhāraṇampana tesu tabbidūyeva samatthoti dassanatthaṃ pakaraṇavasena vuttaṃ, attano pana suguttasīlakkhandhavirahena kadāci koci yathāvuttānaṃ patiṭṭhābhavituṃ na sakkoti… tammūlakattā saddhammaṭṭhitiyā saparapatiṭṭhā bhāvassa ca, teneva vinayadhare ānisaṃsaṃ dassentena bhagavatā tappadhānaṃ tappamukhaṃva katvā ‘‘pañcime bhikkhave ānisaṃsā vinayadhara puggale, katame pañca attano sīlakkhandho sugutto hoti su rakkhito, kukkuccapakatānaṃ paṭisaraṇaṃ hoti, visārado saṅgha majjhe viharati, paccattthike sahadhammena suniggahitaṃ niggaṇhāti, saddhammaṭṭhitiyā paṭipanno ca hotī’’ti vuttaṃ, atthānurūpanti attano vacanīyassatthassa vācakattena yogyaṃ, byañjanānurūpanti attano vācakassa vacanīyattena yogyaṃ, parivāsādīsūtiādisaddena abbhānādiṃ saṅgaṇhāti, taṃtaṃkammanti parivāsādikaṃ taṃtaṃkammaṃ, aññoti asaddalakkhaṇaññū, na kevalamanena sakatthaparatthāva nāsitā, atha khoti vidho saddhammopi nāsitoyevāti vatthumāha ‘ajānanto panā’tiādi, ayathāpaṭipajjamānoti saddalakkhaṇaññunā yathā yena pakārena atthānurūpaṃ byañjane byañjanānurūpañca atthe paṭipajjitabbaṃ, tathā appaṭipajjamāno, tathā ca vakkhati– tathā hi so saddalakkhaṇa majānanto’tiādi. Tividhampi saddhammanti pariyattipaṭipattiadhigamavasenati vidhameva saddhammaṃ, tattha tipiṭakabuddhavacanaṃ pariyattisaddhammo nāma, terasa dhutaguṇā cuddasa khandhakavattāni dve asīti mahāvattānīti ayaṃ paṭipattisaddhammo nāma, cattāro maggā cattāri ca phalāni ayaṃ adhigamasaddhammo nāma, tathāhiccādinā vuttamatthaṃ samattheti, tampi pāḷiyā thirīkātuṃ ‘vuttaṃ heta’ntiādimāha, tattha dhammāti hetū, saddhammassāti yathāvuttassa tividhassa saddhammassa, padabyañjananti padañca byañjanañca taṃ, tattha padaṃ nāma syādyantaṃ tyādyantañca, byañjīyati attho etenāti byañjanaṃ-vākyaṃ athavā pajjate gamyate attho etenāti padaṃ-syādyantādi, vākyaṃva byañjanaṃ, sithiladhanitādipadamevavā vuttanayena byañjananti padabyañjanaṃ, taṃ, dunnikkhittaṃ duṭṭhu nikkhittaṃ ṭhapitaṃ virādhetvā kathitaṃ, attho ca dunnītoti dunnikkhittattāyeva padabyañjanassa tabbacanīyopi duṭṭhuviññāto hoti, vuttapaṭipakkhatoti ‘aviññātasaddalakkhaṇohi’ccādinā vuttassa viññātasaddalakkhaṇattādinā paṭipakkhabhāvato, bhāvappadhāno hi ayaṃ niddeso,ttappaccayalopo vā, na hi attāva attanā veditabboti yuttanti.
迄今示现对不明义的佛法名称常有滥用之害，于今现有的佛法成就，因无正法本体而失去真义。这种失效乃因不同人异见成为结因，不能成为他人因缘。对此说法称为‘无法’等，以示其立场。此义立足于家族子弟之戒律与修学，及其相应的善恶行为的终止等。此端两个方面，乃是未散失随众基盘之根本，且最为重要者乃是善净之戒律立基。为助此，设有戒学传授。此处戒学之成就是作为修行者应当依从之事，声音悉依前说而相应消除，而能知悉名相义理者如愿成就。及于其自心若有未依先贤戒律坚立之人，断不能确立如说之戒法。在此根本基础上，由于正法成立及其周遍实行，世尊示现戒律之功用，谓曰：‘诸比库，此因缘建造戒律之人，如五则者；若比库之戒坚固、保护良善、安于教团中、和合一致、依正法行持者。’此录由世尊所说，适合行者之需求、契合发言者所说之情境、符合环境语义，记述宛然，有如成文教法。此中法义，须以不失本义严格体认，如有偏离，则依言说为‘不了解正法名称者’。就此更详言——正法之名义语句，乃具三重性质者，皆缘于佛陀所说的三藏佛语；又称为教理善法之名词；计十三篇律藏篇章与二十八篇重大戒律篇，谓之广义律藏。第四者乃四圣谛四圣果，此乃正证之法。意即，如是言说之义乃正解也。此义以巴利文作三次阐述，谓之‘所说之义’。其间‘法’即主因，‘正法’则专指此三重正义之语词，而‘语词’乃文字、语句之义，即字词所含义理。谓文字形式，带义理之语句皆为语词，故‘由名词语句’谓其为一整体。又称‘语词’。现将‘话语、句子’统称语词。对不善、破坏、恶说予以定性。‘所说’与‘所行’则依正法之义体，能分别辨明其义。‘正法’乃因其能据实了知意，即语理相契合，故说。若不能体认义理，即谓不了解正法名称者。此三者即为教法之义相，缺一不可。故有‘不了解正法名称者’，或因误会导致正法灭失，非个人能自知，此即其义。
Tadevantiādinā yathāvuttaṃ nigametvā saññāvidhāne payojanaṃ dasseti, tanti hetvatthe nipāto, yasmā saddalakkhaṇassa jānanaṃsāni saṃsaṃ tasmāti attho, evanti nidassanatthe nipāto, evaṃ sappayojananti sambandho, tadevanti vā nipātasamudāyo yaṃ, vuttena pakārenetyasmiṃ atthe vattate. Nanuca saññīnaṃ saññānaṃ vattabbatte ‘‘aādayo titālīsavaṇṇā’’tiādīnaṃ vākyānaṃ visuṃvisuṃ mahantattā kuto lāghavaṃ satthassāti maññamāno ‘tathāhi’ccādinā saññāvidhāne lāghavasabbhāvaṃ samattheti, hotevāti avadhāraṇena katthaci parasatthe viya no na hotīti dasseti, paṭipattilāghavampi cettha hoteva, tathāhi ‘‘vaṇṇaparena savaṇṇopi’’ccādo (1-24) vaṇṇādisaññāsamuddharitā nāttānamattāvagametumalanti pare pucchitvā jānitabbā assa, tato saññā-vaseyā, tatossa saññāti saññāsaññīvivecanaṃ tadanuṭṭhānanti paramparāpekkhāya bhavitabbaṃ paṭipatti gāravābhāvā. Idāni saṅkhepato satthakkamaṃ dassetumāha-evaṃ tāvi’ccādi, tāvāti paṭhamaṃ, upayujjamānattāti byāpāriyamānattā, visayo gocaro yatthete syādayo vidhī yante, saha visayenāti savisayā, paṭhamaṃ karīyatīti pakati yato syādayo vidhīyante, saha pakatiyāti sappakatikā, liṅgādikanti ādisaddena‘salabhacchāya’miccādo ekattādi, liṅgebhavā liṅgikā-itthividhayo, ekatthībhāvo samāso, tena, sāmaññato samānattā, samānattantuṇādivuttiyā ‘‘rājādivisiṭṭhe purisā doviya’vasiṭṭhādivisiṭṭhe apaccādimhi atthe pavattanato.
今如是阐释所说佛法之例句，示现识别之方法及其用途。谓语尾结句助词乃因果指示，依佛法名称之认识成为意义，因而得名。如是说明示例句结尾语，及句与句间联系之因果，令理解其彼此内涵互动。又谓如此句尾为语词连结，闻者得以理解辞义之正确性及相应法义。诸识者在述说本义时，不能单纯执重表面词句，且须洞察言外意涵，若妄重大意轻文辞，反生障碍。此等正法之流转不应因言语误会而消失，诸释义应修正审慎。又谓借此方便，修行得以轻松，句意清楚成立。构造精密，明辨文法与句义。谓文中性别语、单复数等有所归合，及社会礼仪、尊称之区分。此种约定成俗乃为建立清晰语义基础，令言说有序，便于传承。如此严谨阐释，是为善知识传教者应尽之职责；使佛法教义得以明确传授，信众安心守持，得大利益。
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