1. Brahmajālasuttaṃ · 1. 梵网经义注
Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者
Dīghanikāye · 长部中
Sīlakkhandhavaggaṭṭhakathā · 戒蕴品注疏
Ganthārambhakathā
论著起首之语
Karuṇāsītalahadayaṃ , paññāpajjotavihatamohatamaṃ;
悲悯清凉之心，智慧之灯破除无明最胜；
Sanarāmaralokagaruṃ, vande sugataṃ gativimuttaṃ.
于众生苦难之中，以敬礼敬奉彼善逝、已证解脱者。
Buddhopi buddhabhāvaṃ, bhāvetvā ceva sacchikatvā ca;
即便是佛陀，亦修习佛陀果位，且证实现之；
Yaṃ upagato gatamalaṃ, vande tamanuttaraṃ dhammaṃ.
于所依止、所离之处，敬礼彼无上法。
Sugatassa orasānaṃ, puttānaṃ mārasenamathanānaṃ;
善逝众口称颂，为子息灭除魔军；
Aṭṭhannampi samūhaṃ, sirasā vande ariyasaṅghaṃ.
我从头顶至足，恭敬顶礼圣众。
Iti me pasannamatino, ratanattayavandanāmayaṃ puññaṃ;
由此我心欢喜，敬礼此宝藏般的功德。
Yaṃ suvihatantarāyo, hutvā tassānubhāvena.
一切内外障碍随之消除，因其利益体现。
Dīghassa dīghasuttaṅkitassa, nipuṇassa āgamavarassa;
此乃长为长经文所著，精通且广博所得。
Buddhānubuddhasaṃvaṇṇitassa, saddhāvahaguṇassa.
描述诸佛与佛觉者，信解具足美德者。
Atthappakāsanatthaṃ, aṭṭhakathā ādito vasisatehi;
为阐明义理，注疏自此起由长老们依次住持述说。
Pañcahi yā saṅgītā, anusaṅgītā ca pacchāpi.
此中有五种声乐，以及其后续的调和歌唱。
Sīhaḷadīpaṃ pana ābhatātha, vasinā mahāmahindena;
自锡兰岛由伟大的摩诃摩欣尊者亲自传授；
Ṭhapitā sīhaḷabhāsāya, dīpavāsīnamatthāya.
确立为锡兰语，是为岛上居民之目的而设。
Apanetvāna tatohaṃ, sīhaḷabhāsaṃ manoramaṃ bhāsaṃ;
传授之后，保持锡兰语美妙悦耳之表达；
Tantinayānucchavikaṃ, āropento vigatadosaṃ.
以琴弦伴奏，节奏协调，且无差错。
Samayaṃ avilomento, therānaṃ theravaṃsapadīpānaṃ;
此时恰值长老们，依循长老世系灯灯明时。
Sunipuṇavinicchayānaṃ, mahāvihāre nivāsīnaṃ.
以精熟的详细考察，居住于大寺院之中者，
Hitvā punappunāgatamatthaṃ, atthaṃ pakāsayissāmi;
舍弃一再来往的不定之义，今将明示其义；
Sujanassa ca tuṭṭhatthaṃ, ciraṭṭhitatthañca dhammassa.
旨在善知识的满意，及久住于法的不变之义，
Sīlakathā dhutadhammā, kammaṭṭhānāni ceva sabbāni;
品行戒律的净化法，修行法门及诸诸般般皆具；
Cariyāvidhānasahito, jhānasamāpattivitthāro.
并摄有行为之规范，禅那得成之展开广大，
Sabbā ca abhiññāyo, paññāsaṅkalananicchayo ceva;
诸种神通悉具，智慧汇聚之果断也；
Khandhadhātāyatanindriyāni, ariyāni ceva cattāri.
蕴、界、处、根，诸此乃四圣法。
Saccāni paccayākāradesanā, suparisuddhanipuṇanayā;
真谛，缘起说法，且以圆净巧妙善巧而演说之；
Avimuttatantimaggā, vipassanā bhāvanā ceva.
解脱未得者、恒行正道者，以及念观修习，皆包含其中。
Iti pana sabbaṃ yasmā, visuddhimagge mayā suparisuddhaṃ;
以上诸法，是我所具正净之清净道；
Vuttaṃ tasmā bhiyyo, na taṃ idha vicārayissāmi.
因此说已，余不复更深入思虑。
‘‘Majjhe visuddhimaggo, esa catunnampi āgamānañhi;
「于正净道中心，亦有四圣法悉入其中；
Ṭhatvā pakāsayissati, tattha yathā bhāsitaṃ atthaṃ’’.
『阐明』者，将示显先前所说之义。
Icceva kato tasmā, tampi gahetvāna saddhimetāya;
正因如此，亦当取此，并充分信受此。
Aṭṭhakathāya vijānatha, dīghāgamanissitaṃ atthanti.
当了知此注疏，乃依长部经文而作的义解。
Nidānakathā
缘起说序言：
Tattha dīghāgamo nāma sīlakkhandhavaggo, mahāvaggo, pāthikavaggoti vaggato tivaggo hoti; suttato catuttiṃsasuttasaṅgaho. Tassa vaggesu sīlakkhandhavaggo ādi, suttesu brahmajālaṃ. Brahmajālassāpi ‘‘evaṃ me suta’’ntiādikaṃ āyasmatā ānandena paṭhamamahāsaṅgītikāle vuttaṃ nidānamādi.
此中所说之长部，总名为戒蕴品、大品、及巴提迦品，通称三品；经文合共三十四经。品中以戒蕴品为首，诸经之中始于《梵网经》。梵网经中亦有『如是我闻』等语，是由长老阿难在初次大集会时所说之序言始。
Paṭhamamahāsaṅgītikathā第一次大结集事
Paṭhamamahāsaṅgīti nāma cesā kiñcāpi vinayapiṭake tantimārūḷhā, nidānakosallatthaṃ pana idhāpi evaṃ veditabbā. Dhammacakkappavattanañhi ādiṃ katvā yāva subhaddaparibbājakavinayanā katabuddhakicce, kusinārāyaṃ upavattane mallānaṃ sālavane yamakasālānamantare visākhapuṇṇamadivase paccūsasamaye anupādisesāya nibbānadhātuyā parinibbute bhagavati lokanāthe, bhagavato dhātubhājanadivase sannipatitānaṃ sattannaṃ bhikkhusatasahassānaṃ saṅghatthero āyasmā mahākassapo sattāhaparinibbute bhagavati subhaddena vuḍḍhapabbajitena – ‘‘alaṃ, āvuso, mā socittha, mā paridevittha, sumuttā mayaṃ tena mahāsamaṇena, upaddutā ca homa – ‘idaṃ vo kappati, idaṃ vo na kappatī’ti, idāni pana mayaṃ yaṃ icchissāma, taṃ karissāma, yaṃ na icchissāma na taṃ karissāmā’’ti (cūḷava. 437) vuttavacanamanussaranto, īdisassa ca saṅghasannipātassa puna dullabhabhāvaṃ maññamāno, ‘‘ṭhānaṃ kho panetaṃ vijjati, yaṃ pāpabhikkhū ‘atītasatthukaṃ pāvacana’nti maññamānā pakkhaṃ labhitvā nacirasseva saddhammaṃ antaradhāpeyyuṃ, yāva ca dhammavinayo tiṭṭhati, tāva anatītasatthukameva pāvacanaṃ hoti. Vuttañhetaṃ bhagavatā –
所谓初次大集会者，指大藏律藏中亦有诸多相连经文，序言乃今当如此了解。从转法轮开始，直到须跋陀游方律藏、佛所成就事法，在拘尸那迦城、摩罗林中，舍利佛馆舍之间，于维萨周满月日回向时，世尊无缠缚涅槃般涅槃。涅槃日，大比库会集七万余人，长老乃大咖萨巴，已涅槃七年，菩萨子聪明老比库苏拔陀曰：『阿伽叶，汝等勿忧勿惧！我们已获圣人，那无过失伟大沙门所教导。若有不同，吾等即不行；所欲行者，即将从事。』此语出《中字第四百三十七》。追怀此语，念念相续，因见会合之难，心想：『确有一处，如今存在，他日邪比库谓“昔代圣人教说”怀疑后，早晡陷邪见，正法和律不废止，前代圣人之教训犹在。』佛所说此语已被录明。
‘Yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā’ti (dī. ni. 2.216).
‘阿难，我所宣说的法与律已被周密阐述者，即为你们的导师’（典籍解说2.216）。
‘Yaṃnūnāhaṃ dhammañca vinayañca saṅgāyeyyaṃ, yathayidaṃ sāsanaṃ addhaniyaṃ assa ciraṭṭhitikaṃ’.
‘倘若我保存法与律，使此教法长久不息，永续流传’。
Yañcāhaṃ bhagavatā –
这些正是世尊所说的——
‘Dhāressasi pana me tvaṃ, kassapa, sāṇāni paṃsukūlāni nibbasanānī’ti (saṃ. ni. 2.154) vatvā cīvare sādhāraṇaparibhogena.
‘然而你，咖萨巴，应持我衣服，这些尘堆衣已然成就逝灭’（行律解说2.154），于是以僧衣作常用布施。
‘Ahaṃ, bhikkhave, yāvadeva ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi; kassapopi, bhikkhave, yāvadeva, ākaṅkhati vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharatī’ti (saṃ. ni. 2.152).
‘比库们，我唯愿能远离欲乐，远离不善法，随念思惟，以正念正思维为乐，断除爱欲，得初禅快乐，唯愿行于此；咖萨巴比库亦然，唯愿远离欲乐、不善法，随念思维，断爱得初禅乐，修证而住’（行律解说2.152）。
Evamādinā nayena navānupubbavihārachaḷabhiññāppabhede uttarimanussadhamme attanā samasamaṭṭhapanena ca anuggahito, tathā ākāse pāṇiṃ cāletvā alaggacittatāya ceva candopamapaṭipadāya ca pasaṃsito, tassa kimaññaṃ āṇaṇyaṃ bhavissati. Nanu maṃ bhagavā rājā viya sakakavacaissariyānuppadānena attano kulavaṃsappatiṭṭhāpakaṃ puttaṃ ‘saddhammavaṃsappatiṭṭhāpako me ayaṃ bhavissatī’ti, mantvā iminā asādhāraṇena anuggahena anuggahesi, imāya ca uḷārāya pasaṃsāya pasaṃsīti cintayanto dhammavinayasaṅgāyanatthaṃ bhikkhūnaṃ ussāhaṃ janesi. Yathāha –
依此教导与新逐步修行之法，根据六通变化的辨识与自在调伏，及于空际运用手势、纯净心念及如月般的修行法获称赞。对此又有何难法？想世尊如国王统御天帝家族，以正法系传承为基，视我为能立正法系者，因如此非凡护持且受称赞，令比库们鼓起热心，不断赞扬三藏法律汇编。譬如——
‘‘Atha kho āyasmā mahākassapo bhikkhū āmantesi – ‘ekamidāhaṃ, āvuso, samayaṃ pāvāya kusināraṃ addhānamaggappaṭipanno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehī’’ti (cūḷava. 437) sabbaṃ subhaddakaṇḍaṃ vitthārato veditabbaṃ. Atthaṃ panassa mahāparinibbānāvasāne āgataṭṭhāneyeva kathayissāma.
于是尊大咖萨巴比库告诫众比库说：「某一时刻，诸比库当集聚于拘尸那处即将涅槃之地，与伟大的比库僧团及五百多位比库一起。」（出自《小部集解》第四三七经）此处应详尽揭示整个殊胜法门之义。此义将在尊者大般涅槃临近之时，确切地点依次说明。
Tato paraṃ āha –
尔时世尊复告曰——
‘‘Handa mayaṃ, āvuso, dhammañca vinayañca saṅgāyāma, pure adhammo dippati, dhammo paṭibāhiyyati; pure avinayo dippati, vinayo paṭibāhiyyati; pure adhammavādino balavanto honti, dhammavādino dubbalā honti, pure avinayavādino balavanto honti, vinayavādino dubbalā hontī’’ti (cūḷava. 437).
「看啊，诸比库，若我们不精勤修持法与戒律，过去会显现邪恶，法会被违犯；过去戒律显现，戒律却被违背；过去邪法之说强盛，正法之说微弱；过去违戒者强大，持戒者势微。」（出自《小部集解》第四三七经）
Bhikkhū āhaṃsu – ‘‘tena hi, bhante, thero bhikkhū uccinatū’’ti. Thero pana sakalanavaṅgasatthusāsanapariyattidhare puthujjanasotāpannasakadāgāmianāgāmi sukkhavipassaka khīṇāsavabhikkhū anekasate, anekasahasse ca vajjetvā tipiṭakasabbapariyattippabhedadhare paṭisambhidāppatte mahānubhāve yebhuyyena bhagavato etadaggaṃ āropite tevijjādibhede khīṇāsavabhikkhūyeva ekūnapañcasate pariggahesi. Ye sandhāya idaṃ vuttaṃ – ‘‘atha kho āyasmā mahākassapo ekenūnāni pañca arahantasatāni uccinī’’ti (cūḷava. 437).
比库们说：「因此，尊者们，长老比库们已名列上品。」然此长老乃承载全部九十八部教法经典、被称为普及流传于外道及内道诸里，也被见证为正见现证诸圣弟子，断惑比库的代表，数以百计，乃至千数。他们摊开三藏所有经律论的传承及诠释，精通解脱三明，名列为尊者释迦牟尼佛所赞许的上乘修学者。由此得称：「于是尊大咖萨巴比库至少领导了五百多位阿拉汉。」（出自《小部集解》第四三七经）
Kissa pana thero ekenūnamakāsīti? Āyasmato ānandattherassa okāsakaraṇatthaṃ. Tenahāyasmatā sahāpi, vināpi, na sakkā dhammasaṅgītiṃ kātuṃ. So hāyasmā sekkho sakaraṇīyo, tasmā sahāpi na sakkā. Yasmā panassa kiñci dasabaladesitaṃ suttageyyādikaṃ appaccakkhaṃ nāma natthi. Yathāha –
那么，因何称这长老为领导者？乃是为方便尊者阿难长老记录讲述。若没有尊者协助，便难以协调诵持经典。他是公认的示范者，因此即便尊者合众，也难以胜任调和之责。此因世间无任何佛教经典及经文可以轻易在十日内诵毕，如经典所言：
‘‘Dvāsīti buddhato gaṇhiṃ, dve sahassāni bhikkhuto;
「佛陀传法二十年，比库人数达两千人；
Caturāsīti sahassāni, ye me dhammā pavattino’’ti. (theragā. 1027);
尔时我所流转的法，有八十四千种。
Tasmā vināpi na sakkā.
因此即使没有也不能成就。
Yadi evaṃ sekkhopi samāno dhammasaṅgītiyā bahukārattā therena uccinitabbo assa, atha kasmā na uccinitoti? Parūpavādavivajjanato. Thero hi āyasmante ānande ativiya vissattho ahosi, tathā hi naṃ sirasmiṃ palitesu jātesupi ‘na vāyaṃ kumārako mattamaññāsī’ti, (saṃ. ni. 2.154) kumārakavādena ovadati. Sakyakulappasuto cāyasmā tathāgatassa bhātā cūḷapituputto. Tattha keci bhikkhū chandāgamanaṃ viya maññamānā – ‘‘bahū asekkhapaṭisambhidāppatte bhikkhū ṭhapetvā ānandaṃ sekkhapaṭisambhidāppattaṃ thero uccinī’’ti upavadeyyuṃ. Taṃ parūpavādaṃ parivajjento, ‘ānandaṃ vinā dhammasaṅgītiṃ na sakkā kātuṃ, bhikkhūnaṃyeva naṃ anumatiyā gahessāmī’ti na uccini.
若如此，即使当时在法会中作为普遍共识被长老所宣说，为什么不宣说呢？因有人以反对的话语破坏之。长老阿难非常信服，因他认为即便在污秽之物中出生也说：「我们并非愚痴的儿童。」以此儿童说教劝诫众人。此长老阿难是世尊同族，并且是如来的弟弟，是小比库。其间有些比库如同有欲望赴会者，诽谤说：「有许多有经验的比库作法学导师而设立，但只允许阿难担任经验导师。」他以此反对的言论遭到排斥，说：「没有阿难不能进行法会，我们只凭僧团的许可来接受他，不能随意宣布。」
Atha sayameva bhikkhū ānandassatthāya theraṃ yāciṃsu. Yathāha –
于是比库们特地请求阿难尊者当长老的接引者，如是言：
‘‘Bhikkhū āyasmantaṃ mahākassapaṃ etadavocuṃ – ‘ayaṃ, bhante, āyasmā ānando kiñcāpi sekkho abhabbo chandā dosā mohā bhayā agatiṃ gantuṃ, bahu cānena bhagavato santike dhammo ca vinayo ca pariyatto, tena hi, bhante, thero āyasmantampi ānandaṃ uccinatū’ti. Atha kho āyasmā mahākassapo āyasmantampi ānandaṃ uccinī’’ti (cūḷava. 437).
「比库们向尊者大咖萨巴称说：『尊敬的阿难尊者，在色欲、嗔恨、痴惑和恐惧方面有缺乏能力，常常往坏道行去。但是在世尊的近处掌握了法和律，故此尊者大咖萨巴也提名阿难尊者为长老。』于是大咖萨巴尊者也推荐了阿难尊者。」
Evaṃ bhikkhūnaṃ anumatiyā uccinitena tenāyasmatā saddhiṃ pañcatherasatāni ahesuṃ.
因比库们同意推荐，故此由他们自身共同被提升为五位长老。
Atha kho therānaṃ bhikkhūnaṃ etadahosi – ‘‘kattha nu kho mayaṃ dhammañca vinayañca saṅgāyeyyāmā’’ti? Atha kho therānaṃ bhikkhūnaṃ etadahosi – ‘‘rājagahaṃ kho mahāgocaraṃ pahūtasenāsanaṃ, yaṃnūna mayaṃ rājagahe vassaṃ vasantā dhammañca vinayañca saṅgāyeyyāma, na aññe bhikkhū rājagahe vassaṃ upagaccheyyu’’nti (cūḷava. 437).
于是长老比库们生起了这样念头——“我们应该在哪里共护法和律？”于是长老比库们又生起了这样的念头——“王舍城乃大牧场，宽广有众多僧房，我们若在王舍城修夏安居共护法与律，别的比库就不应当入王舍城作夏安居。”
Kasmā pana nesaṃ etadahosi? ‘‘Idaṃ pana amhākaṃ thāvarakammaṃ, koci visabhāgapuggalo saṅghamajjhaṃ pavisitvā ukkoṭeyyā’’ti. Athāyasmā mahākassapo ñattidutiyena kammena sāvesi –
这是因为什么呢？“这全是我们的固定之规，有些不善根人若进入僧团将其搅乱。”于是具寿大咖萨巴用第二正式认可的法律规定说——
‘‘Suṇātu me, āvuso saṅgho, yadi saṅghassa pattakallaṃ saṅgho imāni pañca bhikkhusatāni sammanneyya rājagahe vassaṃ vasantāni dhammañca vinayañca saṅgāyituṃ, na aññehi bhikkhūhi rājagahe vassaṃ vasitabba’’nti. Esā ñatti.
“诸比库啊，请听我说！若僧团特别约定集结这五种比库团体，于王舍城中安心安住作夏安居，共护法与律，那么其他比库不应当于王舍城作夏安居。”这是规定（约定）。
‘‘Suṇātu me, āvuso saṅgho, saṅgho imāni pañcabhikkhusatāni sammanna’’ti ‘rājagahe vassaṃ vasantāni dhammañca vinayañca saṅgāyituṃ, na aññehi bhikkhūhi rājagahe vassaṃ vasitabbanti. Yassāyasmato khamati imesaṃ pañcannaṃ bhikkhusatānaṃ sammuti’ rājagahe vassaṃ vasantānaṃ dhammañca vinayañca saṅgāyituṃ, na aññehi bhikkhūhi rājagahe vassaṃ vasitabbanti, so tuṇhassa; yassa nakkhamati, so bhāseyya.
“诸比库啊，请听我说！僧团已特别约定这一切五种比库团体，在王舍城安心安心作夏安居，共护法与律，其他比库不可于王舍城作夏安居。那方可批准这五众比库团体的僧团，同意他们于王舍城作夏安居共护法与律的，便是许可；若不同意者，则可以辩说。”
‘‘Sammatāni saṅghena imāni pañcabhikkhusatāni rājagahe vassaṃ vasantāni dhammañca vinayañca saṅgāyituṃ, na aññehi bhikkhūhi rājagahe vassaṃ vasitabbanti, khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti (cūḷava. 438).
“僧团已同意这五种比库团体在王舍城安心作夏安居，共护法与律，而别的比库不应于王舍城作夏安居。僧团已许可，因此我接受此约。”（小毗含4.438）
Ayaṃ pana kammavācā tathāgatassa parinibbānato ekavīsatime divase katā. Bhagavā hi visākhapuṇṇamāyaṃ paccūsasamaye parinibbuto, athassa sattāhaṃ suvaṇṇavaṇṇaṃ sarīraṃ gandhamālādīhi pūjayiṃsu. Evaṃ sattāhaṃ sādhukīḷanadivasā nāma ahesuṃ. Tato sattāhaṃ citakāya agginā jhāyi, sattāhaṃ sattipañjaraṃ katvā sandhāgārasālāyaṃ dhātupūjaṃ kariṃsūti, ekavīsati divasā gatā. Jeṭṭhamūlasukkapakkhapañcamiyaṃyeva dhātuyo bhājayiṃsu. Etasmiṃ dhātubhājanadivase sannipatitassa mahābhikkhusaṅghassa subhaddena vuḍḍhapabbajitena kataṃ anācāraṃ ārocetvā vuttanayeneva ca bhikkhū uccinitvā ayaṃ kammavācā katā.
这项戒律在世尊般涅槃后的第二十一日制定。世尊于维萨卡满月日涅槃，七日后弟子以黄金色光辉之身、香花等礼敬供养。接着又有七日为佛像灌灯，再七日筑七笼灵塔，并在禅堂举行舍利奉祀活动，合计二十一日。正是在此舍利供养日，年长比库尊者苏拔陀将发生违规言行加以斥责，使比库们得以清整纪律，遂于此日制定了这戒律。
Imañca pana kammavācaṃ katvā thero bhikkhū āmantesi – ‘‘āvuso, idāni tumhākaṃ cattālīsa divasā okāso kato, tato paraṃ ‘ayaṃ nāma no palibodho atthī’ti, vattuṃ na labbhā, tasmā etthantare yassa rogapalibodho vā ācariyupajjhāyapalibodho vā mātāpitupalibodho vā atthi, pattaṃ vā pana pacitabbaṃ, cīvaraṃ vā kātabbaṃ, so taṃ palibodhaṃ chinditvā taṃ karaṇīyaṃ karotū’’ti.
这时，长老完成了忏悔戒语，便对比库们说：“比库们啊，如今你们已经在这里静坐了四十多日，之后‘这是我的痛苦醒觉’等说法已不可得说，因此，如果此处有病痛醒觉者，或师长醒觉者，或父母醒觉者存在，必须给与药物、食衣的供养。若有此人，便当断除此醒觉，去行此务。”
Evañca pana vatvā thero attano pañcasatāya parisāya parivuto rājagahaṃ gato. Aññepi mahātherā attano attano parivāre gahetvā sokasallasamappitaṃ mahājanaṃ assāsetukāmā taṃ taṃ disaṃ pakkantā. Puṇṇatthero pana sattasatabhikkhuparivāro ‘tathāgatassa parinibbānaṭṭhānaṃ āgatāgataṃ mahājanaṃ assāsessāmī’ti kusinārāyaṃyeva aṭṭhāsi.
说毕，长老便率领自己五百余众同袍，围绕着王舍城前往。其他多位长老，亦领各自僧团，悲恸伤心，奔走四方安慰痛哭的广大群众。普那长老则率七百余比库的僧团，来到拘尸那城，表明将安慰来去参悟如来的广大群众。
Āyasmā ānando yathā pubbe aparinibbutassa, evaṃ parinibbutassāpi bhagavato sayameva pattacīvaramādāya pañcahi bhikkhusatehi saddhiṃ yena sāvatthi tena cārikaṃ pakkāmi. Gacchato gacchato panassa parivārā bhikkhū gaṇanapathaṃ vītivattā. Tenāyasmatā gatagataṭṭhāne mahāparidevo ahosi . Anupubbena pana sāvatthimanuppatte there sāvatthivāsino manussā ‘‘thero kira āgato’’ti sutvā gandhamālādihatthā paccuggantvā – ‘‘bhante, ānanda, pubbe bhagavatā saddhiṃ āgacchatha, ajja kuhiṃ bhagavantaṃ ṭhapetvā āgatatthā’’tiādīni vadamānā parodiṃsu. Buddhassa bhagavato parinibbānadivase viya mahāparidevo ahosi.
具寿阿难如昔日扶持未涅之世尊一般，护持涅槃已成的佛陀，亲自携带袈裟，率五百比库随侍，从舍卫城出发巡游。四处行走时，随侍比库众绕路而行。由此在各地皆显大悲。据说初有人见到长老到舍卫城，闻其携香花来到，便问：“尊者阿难，昔日与佛同来，今日将佛置于何处？”诸如此类言语频繁，不胜悲痛。如佛涅槃之日，此亦起大悲悯。
Tatra sudaṃ āyasmā ānando aniccatādipaṭisaṃyuttāya dhammiyākathāya taṃ mahājanaṃ saññāpetvā jetavanaṃ pavisitvā dasabalena vasitagandhakuṭiṃ vanditvā dvāraṃ vivaritvā mañcapīṭhaṃ nīharitvā papphoṭetvā gandhakuṭiṃ sammajjitvā milātamālākacavaraṃ chaḍḍetvā mañcapīṭhaṃ atiharitvā puna yathāṭhāne ṭhapetvā bhagavato ṭhitakāle karaṇīyaṃ vattaṃ sabbamakāsi. Kurumāno ca nhānakoṭṭhakasammajjanaudakupaṭṭhāpanādikālesu gandhakuṭiṃ vanditvā – ‘‘nanu bhagavā, ayaṃ tumhākaṃ nhānakālo, ayaṃ dhammadesanākālo, ayaṃ bhikkhūnaṃ ovādadānakālo, ayaṃ sīhaseyyakappanakālo, ayaṃ mukhadhovanakālo’’tiādinā nayena paridevamānova akāsi, yathā taṃ bhagavato guṇagaṇāmatarasaññutāya patiṭṭhitapemo ceva akhīṇāsavo ca anekesu ca jātisatasahassesu aññamaññassūpakārasañjanitacittamaddavo. Tamenaṃ aññatarā devatā – ‘‘bhante, ānanda, tumhe evaṃ paridevamānā kathaṃ aññe assāsessathā’’ti saṃvejesi. So tassā vacanena saṃviggahadayo santhambhitvā tathāgatassa parinibbānato pabhuti ṭhānanisajjabahulattā ussannadhātukaṃ kāyaṃ samassāsetuṃ dutiyadivase khīravirecanaṃ pivitvā vihāreyeva nisīdi. Yaṃ sandhāya subhena māṇavena pahitaṃ māṇavakaṃ etadavoca –
当时，具寿阿难以无常等为题，向民众讲法，安慰广大群众。后来进入祗树林，礼拜香华塔，开启塔门，收起床座，熄灭灯火，净洁香华塔，舍弃缨络与花冠，归回座位，依佛入定时应行之事皆悉奉行。年幼者与沐浴准备者等时间，亦礼敬香华塔。一面以言语慰藉曰：“尊者，这正是你们沐浴之时，这正是佛陀讲法之时，这正是比库们劝导布施之时，这正是安卧狮子座之时，这正是洗面之时。”悲悯之情溢于言表，盖因对佛德成就无染无垢之深信与感佩，历经无数世轮回相助之虔敬之心。其时有一位天人向阿难说：“尊者阿难，汝等如此悲恸，若他人当如何安慰？”阿难闻言，收敛慌乱之心，肃立不动。涅槃次日，斟饮乳汁清水，静坐于舍卫城寺院。此时，有一善男向其作如是问：
‘‘Akālo, kho māṇavaka, atthi me ajja bhesajjamattā pītā, appeva nāma svepi upasaṅkameyyāmā’’ti (dī. ni. 1.447).
“阿难啊，不巧的是，今我身患病痛，但稍后定将亲自前来朝拜。”“阿难曰：‘善哉，善哉，汝等速来。’”（译自《中部·尼连禅经》第1章第447节）
Dutiyadivase cetakattherena pacchāsamaṇena gantvā subhena māṇavena puṭṭho imasmiṃ dīghanikāye subhasuttaṃ nāma dasamaṃ suttaṃ abhāsi.
次日，切迦长老与追随比库同往，善男以此问，请其宣说长部经典中名为《善经》的第十品内容。
Atha ānandatthero jetavanamahāvihāre khaṇḍaphullappaṭisaṅkharaṇaṃ kārāpetvā upakaṭṭhāya vassūpanāyikāya bhikkhusaṅghaṃ ohāya rājagahaṃ gato tathā aññepi dhammasaṅgāhakā bhikkhūti. Evañhi gate, te sandhāya ca idaṃ vuttaṃ – ‘‘atha kho therā bhikkhū rājagahaṃ agamaṃsu, dhammañca vinayañca saṅgāyitu’’nti (cūḷava. 438). Te āsaḷhīpuṇṇamāyaṃ uposathaṃ katvā pāṭipadadivase sannipatitvā vassaṃ upagacchiṃsu.
于是，长老阿难在诃底多罗大寺里，筹备了断花饰物的修复事宜，并亲近管理雨安居的比库僧团，离开王舍城去了。其他法会的比库也是如此。如此前往，聚集之时说过这句话：“那时长老比库们来到王舍城，修复法与律。”（次第传长部438）他们在阿夏月圆日举行守八关斋戒，守日当天聚集，参加了雨安居。
Tena kho pana samayena rājagahaṃ parivāretvā aṭṭhārasa mahāvihārā honti, te sabbepi chaḍḍitapatitauklāpā ahesuṃ. Bhagavato hi parinibbāne sabbepi bhikkhū attano attano pattacīvaramādāya vihāre ca pariveṇe ca chaḍḍetvā agamaṃsu. Tattha katikavattaṃ kurumānā therā bhagavato vacanapūjanatthaṃ titthiyavādaparimocanatthañca – ‘paṭhamaṃ māsaṃ khaṇḍaphullappaṭisaṅkharaṇaṃ karomā’ti cintesuṃ. Titthiyā hi evaṃ vadeyyuṃ – ‘‘samaṇassa gotamassa sāvakā satthari ṭhiteyeva vihāre paṭijaggiṃsu, parinibbute chaḍḍesuṃ, kulānaṃ mahādhanapariccāgo vinassatī’’ti. Tesañca vādaparimocanatthaṃ cintesunti vuttaṃ hoti. Evaṃ cintayitvā ca pana katikavattaṃ kariṃsu. Yaṃ sandhāya vuttaṃ –
那时，环绕王舍城共有十八座大寺院，这些寺院全都经历了被放弃、倾倒和萎坏。大尊者涅槃之后，所有比库都带着自己的法衣，离开禅林和结界，把房舍弃置不住。彼时正当时节，长老们为了奉行佛陀教诫、解脱修正法义，思虑道：“首先一个月修复断花饰物。”那些异教徒说：“佛陀的弟子们果德摩比库，于导师在世时期就住在馆舍中，导师涅槃后离弃了家产和巨宝。”他们为了辩解，长老们深思熟虑，决定在合适的节律内，执行修复工作。按照商议，他们这么决定：
‘‘Atha kho therānaṃ bhikkhūnaṃ etadahosi – bhagavatā, kho āvuso, khaṇḍaphullappaṭisaṅkharaṇaṃ vaṇṇitaṃ, handa mayaṃ, āvuso, paṭhamaṃ māsaṃ khaṇḍaphullappaṭisaṅkharaṇaṃ karoma, majjhimaṃ māsaṃ sannipatitvā dhammañca vinayañca saṅgāyissāmā’’ti (cūḷava. 438).
“那时比库们有此想法：‘尊敬的世尊，所谓断花饰物修复法已称述，我们这些弟子愿意首先一个月修此断花饰物，后月再聚集，修复法与律行之。’”（次第传长部438）
Te dutiyadivase gantvā rājadvāre aṭṭhaṃsu. Rājā āgantvā vanditvā – ‘‘kiṃ bhante, āgatatthā’’ti attanā kattabbakiccaṃ pucchi. Therā aṭṭhārasa mahāvihārapaṭisaṅkharaṇatthāya hatthakammaṃ paṭivedesuṃ. Rājā hatthakammakārake manusse adāsi. Therā paṭhamaṃ māsaṃ sabbavihāre paṭisaṅkharāpetvā rañño ārocesuṃ – ‘‘niṭṭhitaṃ, mahārāja, vihārapaṭisaṅkharaṇaṃ, idāni dhammavinayasaṅgahaṃ karomā’’ti. ‘‘Sādhu bhante visaṭṭhā karotha, mayhaṃ āṇācakkaṃ , tumhākañca dhammacakkaṃ hotu, āṇāpetha, bhante, kiṃ karomī’’ti. ‘‘Saṅgahaṃ karontānaṃ bhikkhūnaṃ sannisajjaṭṭhānaṃ mahārājā’’ti. ‘‘Kattha karomi, bhante’’ti? ‘‘Vebhārapabbatapasse sattapaṇṇi guhādvāre kātuṃ yuttaṃ mahārājā’’ti. ‘‘Sādhu, bhante’’ti kho rājā ajātasattu vissakammunā nimmitasadisaṃ suvibhattabhittithambhasopānaṃ, nānāvidhamālākammalatākammavicittaṃ, abhibhavantamiva rājabhavanavibhūtiṃ, avahasantamiva devavimānasiriṃ, siriyā niketanamiva ekanipātatitthamiva ca devamanussanayanavihaṃgānaṃ, lokarāmaṇeyyakamiva sampiṇḍitaṃ daṭṭhabbasāramaṇḍaṃ maṇḍapaṃ kārāpetvā vividhakusumadāmolambakaviniggalantacāruvitānaṃ nānāratanavicittamaṇikoṭṭimatalamiva ca, naṃ nānāpupphūpahāravicittasupariniṭṭhitabhūmikammaṃ brahmavimānasadisaṃ alaṅkaritvā, tasmiṃ mahāmaṇḍape pañcasatānaṃ bhikkhūnaṃ anagghāni pañca kappiyapaccattharaṇasatāni paññapetvā, dakkhiṇabhāgaṃ nissāya uttarābhimukhaṃ therāsanaṃ, maṇḍapamajjhe puratthābhimukhaṃ buddhassa bhagavato āsanārahaṃ dhammāsanaṃ paññapetvā, dantakhacitaṃ bījaniñcettha ṭhapetvā, bhikkhusaṅghassa ārocāpesi – ‘‘niṭṭhitaṃ, bhante, mama kicca’’nti.
隔日，他们去到王宫门前。国王来迎接他们，礼敬后问：“尊者，来此有何贵事？”长老们报告说要修复十八大寺院。国王派人帮忙做手工活儿。长老们修复完第一个月所有寺院后，向国王报告：“已完成，大王，寺院修复已毕，我们将准备编纂法与律。”国王说：“很好，尊者，请举办讲经转法轮仪式，让佛法轮与我的王轮相映成辉。请告诉我我该做什么？”长老答：“国王，举行讲经集会的理想场所，是位于维布根山后七叶洞穴的地方，适合举办佛法集会。”国王说：“好啊，尊者。”于是，阿阇世王带领建造了一个美丽华丽、装饰花团锦簇的宏伟殿堂，如同王宫宝室一般，金碧辉煌，宛若天宫仙境。大殿内安置了五百位高洁比库座席，并且在大殿南面背向北设立长老座位，殿堂中前面朝东设立世尊佛座及法座，安放牙舍利的宝瓶也摆放在此。长老对僧团宣布：“已完成我所托之事。”
Tasmiñca pana divase ekacce bhikkhū āyasmantaṃ ānandaṃ sandhāya evamāhaṃsu – ‘‘imasmiṃ bhikkhusaṅghe eko bhikkhu vissagandhaṃ vāyanto vicaratī’’ti. Thero taṃ sutvā imasmiṃ bhikkhusaṅghe añño vissagandhaṃ vāyanto vicaraṇakabhikkhu nāma natthi. Addhā ete maṃ sandhāya vadantīti saṃvegaṃ āpajji. Ekacce naṃ āhaṃsuyeva – ‘‘sve āvuso, ānanda, sannipāto, tvañca sekkho sakaraṇīyo, tena te na yuttaṃ sannipātaṃ gantuṃ, appamatto hohī’’ti.
当天，有几位比库向长老阿难报告说：“这僧团中有一比库口中散发臭气。”长老听后，查问僧团中是否还有其他口臭比库，结果没有。于是深感焦虑，劝谏他们说：“阿难朋友，既然你是该司，最好不要与不合宜的聚会同处，应当警觉谨慎。”
Atha kho āyasmā ānando – ‘sve sannipāto, na kho metaṃ patirūpaṃ yvāhaṃ sekkho samāno sannipātaṃ gaccheyya’nti, bahudeva rattiṃ kāyagatāya satiyā vītināmetvā rattiyā paccūsasamaye caṅkamā orohitvā vihāraṃ pavisitvā ‘‘nipajjissāmī’’ti kāyaṃ āvajjesi, dve pādā bhūmito muttā, apattañca sīsaṃ bimbohanaṃ, etasmiṃ antare anupādāya āsavehi cittaṃ vimucci. Ayañhi āyasmā caṅkamena bahi vītināmetvā visesaṃ nibbattetuṃ asakkonto cintesi – ‘‘nanu maṃ bhagavā etadavoca – ‘katapuññosi tvaṃ, ānanda, padhānamanuyuñja, khippaṃ hohisi anāsavo’ti (dī. ni. 2.207). Buddhānañca kathādoso nāma natthi, mama pana accāraddhaṃ vīriyaṃ, tena me cittaṃ uddhaccāya saṃvattati. Handāhaṃ vīriyasamataṃ yojemī’’ti, caṅkamā orohitvā pādadhovanaṭṭhāne ṭhatvā pāde dhovitvā vihāraṃ pavisitvā mañcake nisīditvā, ‘‘thokaṃ vissamissāmī’’ti kāyaṃ mañcake apanāmesi. Dve pādā bhūmito muttā, sīsaṃ bimbohanamappattaṃ, etasmiṃ antare anupādāya āsavehi cittaṃ vimuttaṃ, catuiriyāpathavirahitaṃ therassa arahattaṃ. Tena ‘‘imasmiṃ sāsane anipanno anisinno aṭṭhito acaṅkamanto ko bhikkhu arahattaṃ patto’’ti vutte ‘‘ānandatthero’’ti vattuṃ vaṭṭati.
于是长老阿难想：“既然我做司，有些方面不适合参加聚会。”他连续多夜，修习身心念，消除疲惫。夜间下楼步入禅林，立志“我要安心蹲下歇息”，双脚着地，头部稍微仰起，内心无执着、解脱烦恼。此时他外出走动放下烦恼，但思忖道：“佛陀曾言：‘阿难，你当努力实践禅定，快速断除烦恼。’佛陀无可责难，我自精进努力，却心生躁动。今天我要平衡精进。”他下楼站在脚洗处，洗脚而入禅林，坐在门廊上，思惟“我要休息一会儿”，双脚着地，头不仰起，心无执着烦恼，离弃贪欲、嗔恨、昏沉等四恶，成就了阿拉汉果德。于是，有人在法中说：“没有参悟佛法而坐着、立着、走动的比库，谁能成阿拉汉果？”遂称“阿难长老”为此事榜样。
Atha therā bhikkhū dutiyadivase pañcamiyaṃ kāḷapakkhassa katabhattakiccā pattacīvaraṃ paṭisāmetvā dhammasabhāyaṃ sannipatiṃsu. Atha kho āyasmā ānando arahā samāno sannipātaṃ agamāsi. Kathaṃ agamāsi? ‘‘Idānimhi sannipātamajjhaṃ pavisanāraho’’ti haṭṭhatuṭṭhacitto ekaṃsaṃ cīvaraṃ katvā bandhanā muttatālapakkaṃ viya, paṇḍukambale nikkhittajātimaṇi viya, vigatavalāhake nabhe samuggatapuṇṇacando viya, bālātapasamphassavikasitareṇupiñjaragabbhaṃ padumaṃ viya ca, parisuddhena pariyodātena sappabhena sassirīkena ca mukhavarena attano arahattappattiṃ ārocayamāno viya agamāsi. Atha naṃ disvā āyasmato mahākassapassa etadahosi – ‘‘sobhati vata bho arahattappatto ānando, sace satthā dhareyya, addhā ajjānandassa sādhukāraṃ dadeyya, handa , dānissāhaṃ satthārā dātabbaṃ sādhukāraṃ dadāmī’’ti, tikkhattuṃ sādhukāramadāsi.
于是，长老们在第二天的第十五个黑月之夜，完成了食事与穿著袈裟的功课后，整齐着装，聚集于法会。此时，具寿阿难作为阿拉汉，安然来到集会中。问道："你如何而来？"答曰：“我现在方才身入这场集会。”当下心神清净，唯一袈裟宽展无束，如同盛开的莲花，颜色如初生的明亮宝石，皎洁无沾染，如夜空中星光璀璨皎洁明月，远离愚痴与烦恼，如从牢笼中释出的莲花般绽放，洁净而端正，脸上现出自自己的阿拉汉成就之光辉，就这样来到集会。看到他，具寿大咖萨巴心中思惟：“阿难成就果德德，真令庄严。假使世尊尚在人世，必当赐与阿难可悦的善举。我今日也要为世尊行善。”于是慷慨立誓献上善行。
Majjhimabhāṇakā pana vadanti – ‘‘ānandatthero attano arahattappattiṃ ñāpetukāmo bhikkhūhi saddhiṃ nāgato, bhikkhū yathāvuḍḍhaṃ attano attano pattāsane nisīdantā ānandattherassa āsanaṃ ṭhapetvā nisinnā. Tattha keci evamāhaṃsu – ‘etaṃ āsanaṃ kassā’ti? ‘Ānandassā’ti. ‘Ānando pana kuhiṃ gato’ti? Tasmiṃ samaye thero cintesi – ‘idāni mayhaṃ gamanakālo’ti. Tato attano ānubhāvaṃ dassento pathaviyaṃ nimujjitvā attano āsaneyeva attānaṃ dassesī’’ti, ākāsena gantvā nisīdītipi eke. Yathā vā tathā vā hotu. Sabbathāpi taṃ disvā āyasmato mahākassapassa sādhukāradānaṃ yuttameva.
中段演说者说：“长老阿难为了彰显自他阿拉汉果德的成就，与其他比库一同步入集会。诸比库各自坐于自己本位，而为阿难铺设了座位。有人问道：“这是什么座位？”答曰：“阿难的座位。”又问：“阿难长老去了哪里？”于是长老自思惟：“现在是我出行的时节。”随后他展现自身的现象，地面因他沉陷，他显现于自己的座位，就像升空后栖坐。如何则如何，随其所是。大咖萨巴目睹此状，赠与善行，实属适当。”
Evaṃ āgate pana tasmiṃ āyasmante mahākassapatthero bhikkhū āmantesi – ‘‘āvuso, kiṃ paṭhamaṃ saṅgāyāma, dhammaṃ vā vinayaṃ vā’’ti? Bhikkhū āhaṃsu – ‘‘bhante, mahākassapa, vinayo nāma buddhasāsanassa āyu. Vinaye ṭhite sāsanaṃ ṭhitaṃ nāma hoti. Tasmā paṭhamaṃ vinayaṃ saṅgāyāmā’’ti. ‘‘Kaṃ dhuraṃ katvā’’ti? ‘‘Āyasmantaṃ upāli’’nti. ‘‘Kiṃ ānando nappahotī’’ti? ‘‘No nappahoti’’. Api ca kho pana sammāsambuddho dharamānoyeva vinayapariyattiṃ nissāya āyasmantaṃ upāliṃ etadagge ṭhapesi – ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ vinayadharānaṃ yadidaṃ upālī’’ti (a. ni. 1.228). ‘Tasmā upālittheraṃ pucchitvā vinayaṃ saṅgāyāmā’ti.
阿难到达之后，大咖萨巴长老向比库们问讯：“诸位，法与律中，应先学习哪般？”比库们回答：“尊者大咖萨巴，律藏是佛陀教法的寿命。若律藏稳固，教法则稳固。故应首重学习律藏。”大咖萨巴曰：“谁曾先学？”答曰：“具寿伍巴离。”又问：“阿难是否曾学习？”答曰：“阿难并未学习。”然而正自觉者佛陀曾依教律之广博义理，立教诫伍巴离尊者：“此为我比库弟子所担当之律。”（略出《经集论》）故当请教伍巴离尊者律藏而学习。”
Tato thero vinayaṃ pucchanatthāya attanāva attānaṃ sammanni. Upālittheropi vissajjanatthāya sammanni. Tatrāyaṃ pāḷi – atha kho āyasmā mahākassapo saṅghaṃ ñāpesi –
于是长老为学习律藏，亲自召集自身，伍巴离尊者亦为修习律藏清净心身，共同整顿形制。此时，巴利文记载：“具寿大咖萨巴长老即宣说僧团。”
‘‘Suṇātu me, āvuso, saṅgho, yadi saṅghassa pattakallaṃ,
“诸比库！请悉听，我若要求问圣众律藏的赦免法，
Ahaṃ upāliṃ vinayaṃ puccheyya’’nti.
我将询问伍巴离尊者的律藏。”
Āyasmāpi upāli saṅghaṃ ñāpesi –
具寿伍波难德亦教诲僧团。
‘‘Suṇātu me, bhante, saṅgho, yadi saṅghassa pattakallaṃ,
“比库们，若僧团中有违法犯戒者，请听我说。”
Ahaṃ āyasmatā mahākassapena vinayaṃ puṭṭho vissajjeyya’’nti. (cūḷava. 439);
“我请求具寿大咖萨巴询问戒律，若有过失，则应舍弃。”（小长部第439经）
Evaṃ attānaṃ sammannitvā āyasmā upāli uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā there bhikkhū vanditvā dhammāsane nisīdi dantakhacitaṃ bījaniṃ gahetvā, tato mahākassapatthero therāsane nisīditvā āyasmantaṃ upāliṃ vinayaṃ pucchi. ‘‘Paṭhamaṃ āvuso, upāli, pārājikaṃ kattha paññatta’’nti? ‘‘Vesāliyaṃ, bhante’’ti. ‘‘Kaṃ ārabbhā’’ti? ‘‘Sudinnaṃ kalandaputtaṃ ārabbhā’’ti. ‘‘Kismiṃ vatthusmi’’nti? ‘‘Methunadhamme’’ti.
如是尊敬自持，具寿伍波难德起身，整理袈裟，向长老比库们合十敬礼，坐于法座，执钦礼叉，随后大咖萨巴长老坐于长老座上，向具寿伍波难德询问戒律。问道：“伍波难德居士，第一灭戒（巴拉基咖）计于何处？”他说：“在韦萨离，尊者。”再问：“何人开端？”答曰：“苏定那卡兰陀子开端。”又问：“何事？”答曰：“夫妻行为。”
‘‘Atha kho āyasmā mahākassapo āyasmantaṃ upāliṃ paṭhamassa pārājikassa vatthumpi pucchi, nidānampi pucchi, puggalampi pucchi, paññattimpi pucchi, anupaññattimpi pucchi, āpattimpi pucchi, anāpattimpi pucchi’’ (cūḷava. 439). Puṭṭho puṭṭho āyasmā upāli vissajjesi.
“于是大咖萨巴尊者又问具寿伍波难德关于第一灭戒的事由、缘起、个人、适用以及不适用、犯戒与非犯戒等问题。”（小长部第439经）具寿伍波难德层层被问，详尽解说。
Kiṃ panettha paṭhamapārājike kiñci apanetabbaṃ vā pakkhipitabbaṃ vā atthi natthīti? Apanetabbaṃ natthi. Buddhassa hi bhagavato bhāsite apanetabbaṃ nāma natthi. Na hi tathāgatā ekabyañjanampi niratthakaṃ vadanti. Sāvakānaṃ pana devatānaṃ vā bhāsite apanetabbampi hoti, taṃ dhammasaṅgāhakattherā apanayiṃsu. Pakkhipitabbaṃ pana sabbatthāpi atthi, tasmā yaṃ yattha pakkhipituṃ yuttaṃ, taṃ pakkhipiṃsuyeva. Kiṃ pana tanti? ‘Tena samayenā’ti vā, ‘tena kho pana samayenā’ti vā, ‘atha khoti vā’, ‘evaṃ vutteti’ vā, ‘etadavocā’ti vā, evamādikaṃ sambandhavacanamattaṃ. Evaṃ pakkhipitabbayuttaṃ pakkhipitvā pana – ‘‘idaṃ paṭhamapārājika’’nti ṭhapesuṃ. Paṭhamapārājike saṅgahamārūḷhe pañca arahantasatāni saṅgahaṃ āropitanayeneva gaṇasajjhāyamakaṃsu – ‘‘tena samayena buddho bhagavā verañjāyaṃ viharatī’’ti. Tesaṃ sajjhāyāraddhakāleyeva sādhukāraṃ dadamānā viya mahāpathavī udakapariyantaṃ katvā akampittha.
关于第一灭戒，有无什么不可承受或应排除事项？答曰无不可承受。因为佛陀世尊所说不应承受者，实际上不存在。无常者从不空说一字句无用。唯有弟子及诸天亦有不应承受之事，此乃法集长老所弃除。然置之不可者四方俱有，故所应置者皆置之。何谓置？谓“当时”，“当时则”，“之后”，“如是说”，“如彼说”等等，此为相关联词。如此置法已，遂定为“此第一灭戒”。第一灭戒中出五百阿拉汉数量，众多弟子依此并行，称：“当时佛陀世尊居于薇兰伽城。”这些人于开示开始之初，诚心奉行犹如供养大地及水流，从未动摇。
Eteneva nayena sesāni tīṇi pārājikāni saṅgahaṃ āropetvā ‘‘idaṃ pārājikakaṇḍa’’nti ṭhapesuṃ. Terasa saṅghādisesāni ‘‘terasaka’’nti ṭhapesuṃ. Dve sikkhāpadāni ‘‘aniyatānī’’ti ṭhapesuṃ. Tiṃsa sikkhāpadāni ‘‘nissaggiyāni pācittiyānī’’ti ṭhapesuṃ . Dvenavuti sikkhāpadāni ‘‘pācittiyānī’’ti ṭhapesuṃ. Cattāri sikkhāpadāni ‘‘pāṭidesanīyānī’’ti ṭhapesuṃ. Pañcasattati sikkhāpadāni ‘‘sekhiyānī’’ti ṭhapesuṃ. Satta dhamme ‘‘adhikaraṇasamathā’’ti ṭhapesuṃ. Evaṃ sattavīsādhikāni dve sikkhāpadasatāni ‘‘mahāvibhaṅgo’’ti kittetvā ṭhapesuṃ. Mahāvibhaṅgāvasānepi purimanayeneva mahāpathavī akampittha.
正如因此的方法，将余下三条巴拉基戒汇集于一处，称之为『巴拉基篇』。十三条桑喀地谢萨戒称为『十三折戒』。二条不定戒称为『不定戒』。三十条巴吉帝戒称为『尼萨耆亚巴吉帝戒』。二百条巴吉帝戒称为『巴吉帝戒』。四条应悔过戒称为『应悔过戒』。七十七条应学法戒称为『应学法戒』。七条止诤法戒称为『止诤』。如是七百二十多条戒法共计二百条戒章，被称作『大分律』。大分律的结束处依前例，庄严大地不动摇。
Tato bhikkhunīvibhaṅge aṭṭha sikkhāpadāni ‘‘pārājikakaṇḍaṃ nāma ida’’nti ṭhapesuṃ. Sattarasa sikkhāpadāni ‘‘sattarasaka’’nti ṭhapesuṃ. Tiṃsa sikkhāpadāni ‘‘nissaggiyāni pācittiyānī’’ti ṭhapesuṃ. Chasaṭṭhisatasikkhāpadāni ‘‘pācittiyānī’’ti ṭhapesuṃ. Aṭṭha sikkhāpadāni ‘‘pāṭidesanīyānī’’ti ṭhapesuṃ. Pañcasattati sikkhāpadāni ‘‘sekhiyānī’’ti ṭhapesuṃ. Satta dhamme ‘‘adhikaraṇasamathā’’ti ṭhapesuṃ. Evaṃ tīṇi sikkhāpadasatāni cattāri ca sikkhāpadāni ‘‘bhikkhunīvibhaṅgo’’ti kittetvā – ‘‘ayaṃ ubhato vibhaṅgo nāma catusaṭṭhibhāṇavāro’’ti ṭhapesuṃ. Ubhatovibhaṅgāvasānepi vuttanayeneva mahāpathavikampo ahosi.
接着在比库尼分律中，有八条巴拉基戒，称作『巴拉基篇者此也』。七十三条桑喀地谢萨戒称为『七十三折戒』。三十条尼萨耆亚巴吉帝戒称为『尼萨耆亚巴吉帝戒』。六千多条巴吉帝戒称为『巴吉帝戒』。八条应悔过戒称为『应悔过戒』。七十七条应学法戒称为『应学法戒』。七条止诤法戒称为『止诤』。如此三百条戒章加上四条戒，共称作『比库尼分律』，亦称『此双方律名为四六十二分断』。双方律结束处，依前述宣说，大地亦庄严动摇。
Etenevupāyena asītibhāṇavāraparimāṇaṃ khandhakaṃ, pañcavīsatibhāṇavāraparimāṇaṃ parivārañca saṅgahaṃ āropetvā ‘‘idaṃ vinayapiṭakaṃ nāmā’’ti ṭhapesuṃ . Vinayapiṭakāvasānepi vuttanayeneva mahāpathavikampo ahosi. Taṃ āyasmantaṃ upāliṃ paṭicchāpesuṃ – ‘‘āvuso, imaṃ tuyhaṃ nissitake vācehī’’ti. Vinayapiṭakasaṅgahāvasāne upālitthero dantakhacitaṃ bījaniṃ nikkhipitvā dhammāsanā orohitvā there bhikkhū vanditvā attano pattāsane nisīdi.
如此方法，将八十多条分断篇，各卷接近二十五篇之多的别住篇汇集于一处，称为『律藏名』。律藏结束处，依前述宣说，大地亦庄严动摇。尊者伍巴离被请示曰：『尊者啊，此卷集为你所依赖的语句否？』在律藏汇集结束之处，伍巴离长老将坚决守护的根本条文摞放一旁，仰立佛法讲堂，诸比库敬礼后，于自身座位安坐。
Vinayaṃ saṅgāyitvā dhammaṃ saṅgāyitukāmo āyasmā mahākassapo bhikkhū pucchi – ‘‘dhammaṃ saṅgāyante hi kaṃ puggalaṃ dhuraṃ katvā dhammo saṅgāyitabbo’’ti? Bhikkhū – ‘‘ānandattheraṃ dhuraṃ katvā’’ti āhaṃsu.
集律已毕，欲集法者，尊者大咖萨巴已问比库：『集法者，当以何人作为支点，而令法可集？』比库答曰：『以长老阿难为支点。』
Atha kho āyasmā mahākassapo saṅghaṃ ñāpesi –
于是尊者大咖萨巴宣示僧众曰：
‘‘Suṇātu me, āvuso, saṅgho, yadi saṅghassa pattakallaṃ,
『善听啊，诸比库，若出家众中，某个法集支点……』
Ahaṃ ānandaṃ dhammaṃ puccheyya’’nti;
我若问阿难法义，
Atha kho āyasmā ānando saṅghaṃ ñāpesi –
于是具寿阿难向僧团说——
‘‘Suṇātu me, bhante, saṅgho, yadi saṅghassa pattakallaṃ,
『僧团当听我言，若僧团有疑难，
Ahaṃ āyasmatā mahākassapena dhammaṃ puṭṭho vissajjeyya’’nti;
我愿向具寿大咖萨巴请教法义，得以释疑。』
Atha kho āyasmā ānando uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā there bhikkhū vanditvā dhammāsane nisīdi dantakhacitaṃ bījaniṃ gahetvā. Atha kho āyasmā mahākassapo bhikkhū pucchi – ‘‘kataraṃ, āvuso, piṭakaṃ paṭhamaṃ saṅgāyāmā’’ti? ‘‘Suttantapiṭakaṃ, bhante’’ti. ‘‘Suttantapiṭake catasso saṅgītiyo, tāsu paṭhamaṃ kataraṃ saṅgīti’’nti? ‘‘Dīghasaṅgītiṃ, bhante’’ti. ‘‘Dīghasaṅgītiyaṃ catutiṃsa suttāni, tayo vaggā, tesu paṭhamaṃ kataraṃ vagga’’nti? ‘‘Sīlakkhandhavaggaṃ, bhante’’ti. ‘‘Sīlakkhandhavagge terasa suttantā, tesu paṭhamaṃ kataraṃ sutta’’nti? ‘‘Brahmajālasuttaṃ nāma bhante, tividhasīlālaṅkataṃ, nānāvidhamicchājīvakuha lapanādividdhaṃsanaṃ, dvāsaṭṭhidiṭṭhijālaviniveṭhanaṃ, dasasahassilokadhātukampanaṃ, taṃ paṭhamaṃ saṅgāyāmā’’ti.
于是具寿阿难起身，整衣端坐，向长老比库们敬礼，入法座，执着压舌器。具寿大咖萨巴问说：『尊者，你先诵持哪一藏？』答曰：『是经藏。』『经藏分四部分，先说是哪四部？』『长部经藏。』『长部经藏有三十四品，分三品组，首品组是何？』答曰：『戒品组。』『戒品组有十三经，首经为何？』答曰：『名为梵网经，具三重戒相，破戒多样，断众生见网六十二，震动十方三千大千世界，乃首诵持经。』
Atha kho āyasmā mahākassapo āyasmantaṃ ānandaṃ etadavoca, ‘‘brahmajālaṃ, āvuso ānanda, kattha bhāsita’’nti? ‘‘Antarā ca, bhante, rājagahaṃ antarā ca nāḷandaṃ rājāgārake ambalaṭṭhikāya’’nti. ‘‘Kaṃ ārabbhā’’ti ? ‘‘Suppiyañca paribbājakaṃ, brahmadattañca māṇava’’nti. ‘‘Kismiṃ vatthusmi’’nti? ‘‘Vaṇṇāvaṇṇe’’ti. Atha kho āyasmā mahākassapo āyasmantaṃ ānandaṃ brahmajālassa nidānampi pucchi, puggalampi pucchi, vatthumpi pucchi (cūḷava. 440). Āyasmā ānando vissajjesi. Vissajjanāvasāne pañca arahantasatāni gaṇasajjhāyamakaṃsu. Vuttanayeneva ca pathavikampo ahosi.
于是具寿大咖萨巴问具寿阿难：『梵网经从何处说起？』答曰：『在罗睺罗城，在那罗睺罗村邻近芒果园处。』『由谁开始？』『由修行者须比耶与婆罗门梵达多启讲。』『讲述何事？』『说色彩种种。』接着具寿大咖萨巴问阿难梵网经中因缘、人物、种种事理。具寿阿难一一释疑，释后五百阿拉汉聚会庄严，天地震动如是。
Evaṃ brahmajālaṃ saṅgāyitvā tato paraṃ ‘‘sāmaññaphalaṃ, panāvuso ānanda, kattha bhāsita’’ntiādinā nayena pucchāvissajjanānukkamena saddhiṃ brahmajālena sabbepi terasa suttante saṅgāyitvā – ‘‘ayaṃ sīlakkhandhavaggo nāmā’’ti kittetvā ṭhapesuṃ.
如是结集了《梵网》，随后说：“朋友阿难，戒律果报法在哪里所说？”以此因缘、问答、应答、跟随，连同《梵网》的所有三十部经文一同结集，说此为《戒聚品》名，立置之。
Tadanantaraṃ mahāvaggaṃ, tadanantaraṃ pāthikavagganti, evaṃ tivaggasaṅgahaṃ catutiṃsasuttapaṭimaṇḍitaṃ catusaṭṭhibhāṇavāraparimāṇaṃ tantiṃ saṅgāyitvā ‘‘ayaṃ dīghanikāyo nāmā’’ti vatvā āyasmantaṃ ānandaṃ paṭicchāpesuṃ – ‘‘āvuso, imaṃ tuyhaṃ nissitake vācehī’’ti.
随后结集了“大品”，随后结集了“外道品”，如此三品合编，包含三十四经，长达四六十七旬，结集毕说：“此名为《长部经》，”然后委托具寿阿难，言：“朋友，此在你作依止的语言中。”
Tato anantaraṃ asītibhāṇavāraparimāṇaṃ majjhimanikāyaṃ saṅgāyitvā dhammasenāpatisāriputtattherassa nissitake paṭicchāpesuṃ – ‘‘imaṃ tumhe pariharathā’’ti.
之后结集了三十八旬长的《中部》，委托法军统领长老沙利苏达与众作依止，说：“此你们要护持。”
Tato anantaraṃ satabhāṇavāraparimāṇaṃ saṃyuttanikāyaṃ saṅgāyitvā mahākassapattheraṃ paṭicchāpesuṃ – ‘‘bhante, imaṃ tumhākaṃ nissitake vācethā’’ti.
随后结集了百旬的《相应部》，委托大咖萨巴长老，说：“尊者，此要你们作为依止语说。”
Tato anantaraṃ vīsatibhāṇavārasataparimāṇaṃ aṅguttaranikāyaṃ saṅgāyitvā anuruddhattheraṃ paṭicchāpesuṃ – ‘‘imaṃ tumhākaṃ nissitake vācethā’’ti.
之后结集了两百二十旬的《增支部》，委托长老阿努儒达，说：“此你们作依止语。”
Tato anantaraṃ dhammasaṅgahavibhaṅgadhātukathāpuggalapaññattikathāvatthuyamakapaṭṭhānaṃ abhidhammoti vuccati. Evaṃ saṃvaṇṇitaṃ sukhumañāṇagocaraṃ tantiṃ saṅgāyitvā – ‘‘idaṃ abhidhammapiṭakaṃ nāmā’’ti vatvā pañca arahantasatāni sajjhāyamakaṃsu. Vuttanayeneva pathavikampo ahosīti.
随后结集了法集、分、界、说、有人、名称诸类所依，谓之阿毗达摩藏。如此描述细微知识所涵盖的经文合计后，称此为《阿毗达摩藏》。后二八百罗汉诵读。以此说法，地皆震动。
Tato paraṃ jātakaṃ, niddeso, paṭisambhidāmaggo, apadānaṃ, suttanipāto, khuddakapāṭho, dhammapadaṃ, udānaṃ, itivuttakaṃ, vimānavatthu, petavatthu, theragāthā , therīgāthāti imaṃ tantiṃ saṅgāyitvā ‘‘khuddakagantho nāmāya’’nti ca vatvā ‘‘abhidhammapiṭakasmiṃyeva saṅgahaṃ āropayiṃsū’’ti dīghabhāṇakā vadanti. Majjhimabhāṇakā pana ‘‘cariyāpiṭakabuddhavaṃsehi saddhiṃ sabbampetaṃ khuddakaganthaṃ nāma suttantapiṭake pariyāpanna’’nti vadanti.
于是，关于此后诸部集经、命令、正见之道、圣行篇、经集部、小部、法句经、偈颂集、因缘集、天界故事、鬼界故事、长老颂、长老尼颂，诸多部集被归纳为『小部合集』，他们称之为『小部经集此名』，并说『此集即称为阿毗达摩藏中之总摄』，长辈们如此宣说。中部辩才者则说『此部全集包括律藏与佛传三藏，名为「小部合集」，被列入经藏之中』。
Evametaṃ sabbampi buddhavacanaṃ rasavasena ekavidhaṃ, dhammavinayavasena duvidhaṃ, paṭhamamajjhimapacchimavasena tividhaṃ. Tathā piṭakavasena. Nikāyavasena pañcavidhaṃ, aṅgavasena navavidhaṃ, dhammakkhandhavasena caturāsītisahassavidhanti veditabbaṃ.
如此，一切皆为佛语；以内容之味分为一类，以法与律分为两类，以三藏之中部位次序分为三类。又依藏类分，依部集分为五类，依阿含分为九类，依法蕴分为四万八千种，应当知晓。
Kathaṃ rasavasena ekavidhaṃ? Yañhi bhagavatā anuttaraṃ sammāsambodhiṃ abhisambujjhitvā yāva anupādisesāya nibbānadhātuyā parinibbāyati, etthantare pañcacattālīsavassāni devamanussanāgayakkhādayo anusāsantena vā paccavekkhantena vā vuttaṃ, sabbaṃ taṃ ekarasaṃ vimuttirasameva hoti. Evaṃ rasavasena ekavidhaṃ.
如何以味（内涵）为一类？世尊成就无上正觉后，至无余涅槃界时，以五十四年间天、人、阿修罗等众，受其教导或回顾所说，一切皆呈现统一之解脱味。以此，味谓仅有一类。
Kathaṃ dhammavinayavasena duvidhaṃ? Sabbameva cetaṃ dhammo ceva vinayo cāti saṅkhyaṃ gacchati. Tattha vinayapiṭakaṃ vinayo, avasesaṃ buddhavacanaṃ dhammo. Tenevāha ‘‘yannūna mayaṃ dhammañca vinayañca saṅgāyeyyāmā’’ti (cūḷava. 437). ‘‘Ahaṃ upāliṃ vinayaṃ puccheyyaṃ, ānandaṃ dhammaṃ puccheyya’’nti ca. Evaṃ dhammavinayavasena duvidhaṃ.
如何依法与律为两类？一切即法，即律，此数可数。其间律藏即律，余余佛语即法。故有言『我们应同摄法与律』（小部经文 437）又曰『我问伍巴离律，问阿难法』。如是依法律为两类。
Kathaṃ paṭhamamajjhimapacchimavasena tividhaṃ? Sabbameva hidaṃ paṭhamabuddhavacanaṃ, majjhimabuddhavacanaṃ, pacchimabuddhavacananti tippabhedaṃ hoti. Tattha –
如何依前三藏之名次序分为三类？即依初佛语、中佛语、后佛语而别。如是三类之分。其文云——
‘‘Anekajātisaṃsāraṃ, sandhāvissaṃ anibbisaṃ;
『众生无数世中轮回，漂泊流转无解脱；
Gahakāraṃ gavesanto, dukkhā jāti punappunaṃ.
寻找住所者，频频经历苦难的生死轮回。
Gahakāraka diṭṭhosi, puna gehaṃ na kāhasi;
你目睹造住所之业，却不再建造房屋；
Sabbā te phāsukā bhaggā, gahakūṭaṃ visaṅkhataṃ;
你所建造的所有低劣的房屋，已被摧毁瓦解；
Visaṅkhāragataṃ cittaṃ, taṇhānaṃ khayamajjhagā’’ti. (dha. pa. 153-54);
心已脱离瓦解，渴爱之火亦已熄灭。”（《法句经》153-154偈）
Idaṃ paṭhamabuddhavacanaṃ. Keci ‘‘yadā have pātubhavanti dhammā’’ti (mahāva. 1) khandhake udānagāthaṃ vadanti. Esā pana pāṭipadadivase sabbaññubhāvappattassa somanassamayañāṇena paccayākāraṃ paccavekkhantassa uppannā udānagāthāti veditabbā.
这是首次佛陀说法。某些人在《大比库尼律》中章节中称“当法相遇时”而诵此开示偈。这偈颂乃在修道成就具足喜乐安宁之时，审视因缘构成而唱诵的激励偈文，应如此领悟。
Yaṃ pana parinibbānakāle abhāsi – ‘‘handa dāni, bhikkhave, āmantayāmi vo, vayadhammā saṅkhārā, appamādena sampādethā’’ti (dī. ni. 2.218) idaṃ pacchimabuddhavacanaṃ. Ubhinnamantare yaṃ vuttaṃ, etaṃ majjhimabuddhavacanaṃ nāma. Evaṃ paṭhamamajjhimapacchimabuddhavacanavasena tividhaṃ.
至于佛陀涅槃时代所说，『善男子们，我今劝诫你们，诸行无常，应当精勤成就』（《长部·涅槃经》2.218）是后世佛法的开示。三次佛法开示，有先、后二种不同时间次第，此偈为中间佛说法阶段。因此，初、次、中、后三段佛说凡三种不同。
Kathaṃ piṭakavasena tividhaṃ? Sabbampi cetaṃ vinayapiṭakaṃ suttantapiṭakaṃ abhidhammapiṭakanti tippabhedameva hoti. Tattha paṭhamasaṅgītiyaṃ saṅgītañca asaṅgītañca sabbampi samodhānetvā ubhayāni pātimokkhāni, dve vibhaṅgā, dvāvīsati khandhakā, soḷasaparivārāti – idaṃ vinayapiṭakaṃ nāma. Brahmajālādicatuttiṃsasuttasaṅgaho dīghanikāyo, mūlapariyāyasuttādidiyaḍḍhasatadvesuttasaṅgaho majjhimanikāyo, oghataraṇasuttādisattasuttasahassasattasatadvāsaṭṭhisuttasaṅgaho saṃyuttanikāyo, cittapariyādānasuttādinavasuttasahassapañcasatasattapaññāsasuttasaṅgaho aṅguttaranikāyo, khuddakapāṭha-dhammapada-udāna-itivuttaka-suttanipāta-vimānavatthu-petavatthu-theragāthā-therīgāthā-jātaka-niddesa-paṭisambhidāmagga-apadāna-buddhavaṃsa-cariyāpiṭakavasena pannarasappabhedo khuddakanikāyoti idaṃ suttantapiṭakaṃ nāma. Dhammasaṅgaho, vibhaṅgo, dhātukathā, puggalapaññatti, kathāvatthu, yamakaṃ, paṭṭhānanti – idaṃ abhidhammapiṭakaṃ nāma. Tattha –
教藏如何以三种方式成就？这一切均包括戒藏、经藏、论藏三种类别，仅此三分而已。其中文首称为集，集既包括集合与非集合者，全部详述并归纳两种巴提摩卡，两个羯磨，二十二篇戒律，十六种别住，此即名为戒藏。长部则包括如《婆罗门网》等三十四种经集，中文谓为长部。中部经集自根本集经起，共含二百五十二种经集，中文谓为中部。相应部则含有七千七百六十二种经集，译之为相应部。增支部包含九千五百五十三种经集，含《心所摄》等内容，名为增支部。小部则含十五种不同番别，十五卷经，称之为小部，此即名经藏。论藏则含法集、羯磨、界论、人物表、趣论、对论及因缘等篇名，此即名为论藏。其内容如下——
‘‘Vividhavisesanayattā, vinayanato ceva kāyavācānaṃ;
『依多样化和特殊区别，戒律中论及身语行为；
Vinayatthavidūhi ayaṃ, vinayo vinayoti akkhāto’’.
明晓戒律意者，此戒即名为戒。』
Vividhā hi ettha pañcavidhapātimokkhuddesapārājikādi satta āpattikkhandhamātikā vibhaṅgādippabhedā nayā. Visesabhūtā ca daḷhīkammasithilakaraṇappayojanā anupaññattinayā. Kāyikavācasikaajjhācāranisedhanato cesa kāyaṃ vācañca vineti, tasmā vividhanayattā visesanayattā kāyavācānaṃ vinayanato ceva vinayoti akkhāto. Tenetametassa vacanatthakosallatthaṃ vuttaṃ –
这里有五种戒律的巴提摩卡目标，涉及包括七重罪、戒条、羯磨及其他的戒律差别。其特殊性质在于防止懈怠恶业而应用无犯习行。于身、语、意三业的禁戒，故此因多样的目的和特殊区别，皆称为戒。于是为了体现这言辞的巧思，故有言——
‘‘Vividhavisesanayattā, vinayanato ceva kāyavācānaṃ;
『依多样化和特殊区别，戒律中论及身语行为；
Vinayatthavidūhi ayaṃ, vinayo vinayoti akkhāto’’ti.
明晓戒律意者，此戒即名为戒。』
Itaraṃ pana –
然则别义，
‘‘Atthānaṃ sūcanato suvuttato, savanatotha sūdanato;
『由指示意义，善言明说，并由听闻而劝导；
Suttāṇā suttasabhāgato ca, suttanti akkhātaṃ.
经文为经语的一部分，称为“经”即已明言。
Tañhi attatthaparatthādibhede atthe sūceti. Suvuttā cettha atthā, veneyyajjhāsayānulomena vuttattā. Savati cetaṃ atthe sassamiva phalaṃ, pasavatīti vuttaṃ hoti. Sūdati cetaṃ dhenu viya khīraṃ, paggharāpetīti vuttaṃ hoti. Suṭṭhu ca ne tāyati, rakkhatīti vuttaṃ hoti. Suttasabhāgañcetaṃ, yathā hi tacchakānaṃ suttaṃ pamāṇaṃ hoti, evametampi viññūnaṃ. Yathā ca suttena saṅgahitāni pupphāni na vikirīyanti, na viddhaṃsīyanti, evameva tena saṅgahitā atthā. Tenetametassa vacanatthakosallatthaṃ vuttaṃ –
其中区分自义、他义等之义，谓之指示。所谓善言明说者，是依顺意旨而阐释。所谓由听闻劝导，谓如花结实相般涌现潜蕴。所谓劝导，如牛乳般聚集引领。所谓恰当修护，谓予以保存。所谓经文部分，如车轮上的辐条数量之限定，亦如知者所知。又如经文中所集结的花朵，不散失、不毁坏，意义亦然汇集。此乃为语言义巧而设，故言——
‘‘Atthānaṃ sūcanato, suvuttato savanatotha sūdanato;
『由指示意义，善言明说，并由听闻劝导；
Suttāṇā suttasabhāgato ca, suttanti akkhāta’’nti.
兼为经文之部分，称为“经”』。」
Itaro pana –
“他者”一词用于此处——
‘‘Yaṃ ettha vuḍḍhimanto, salakkhaṇā pūjitā paricchinnā;
“在此被尊崇、以显著相分别的成熟者，那些被破除的；
Vuttādhikā ca dhammā, abhidhammo tena akkhāto’’.
以及超过所说的法，以阿毗达摩加以明说。”
Ayañhi abhisaddo vuḍḍhilakkhaṇapūjitaparicchinnādhikesu dissati. Tathā hesa ‘‘bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamantī’’tiādīsu (ma. ni. 3.389) vuḍḍhiyaṃ āgato. ‘‘Yā tā rattiyo abhiññātā abhilakkhitā’’tiādīsu (ma. ni. 1.49) salakkhaṇe. ‘‘Rājābhirājā manujindo’’tiādīsu (ma. ni. 2.399) pūjite. ‘‘Paṭibalo vinetuṃ abhidhamme abhivinaye’’tiādīsu (mahāva. 85) paricchinne. Aññamaññasaṅkaravirahite dhamme ca vinaye cāti vuttaṃ hoti. ‘‘Abhikkantena vaṇṇenā’’tiādīsu (vi. va. 819) adhike.
这里所说的“他者”乃指在增长（成熟）、显著、尊崇、破除及超过等众相中显现的者。正如《大念处经注》(ma. ni. 3.389)中所云：“剧烈的苦痛感受生起而不退转”，即增长；又如“那被夜所通达、所观的”（ma. ni. 1.49），指显著；“诸王中王、人间之王”（ma. ni. 2.399），指被尊崇；“不能以阿毗达摩与律调伏的”（mahāva. 85），指被破除；另有云曰：彼此互无掺杂的法与律，即被超过的。如《毗婆沙论》(vi. va. 819)所言：“以卓越的色彩”，指超过。
Ettha ca ‘‘rūpūpapattiyā maggaṃ bhāveti’’ (dha. sa. 251), ‘‘mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatī’’tiādinā (vibha. 642) nayena vuḍḍhimantopi dhammā vuttā. ‘‘Rūpārammaṇaṃ vā saddārammaṇaṃ vā’’tiādinā (dha. sa. 1) nayena ārammaṇādīhi lakkhaṇīyattā salakkhaṇāpi. ‘‘Sekkhā dhammā, asekkhā dhammā, lokuttarā dhammā’’tiādinā (dha. sa. tikamātikā 11, dukamātikā 12) nayena pūjitāpi, pūjārahāti adhippāyo. ‘‘Phasso hoti, vedanā hotī’’tiādinā (dha. sa. 1) nayena sabhāvaparicchinnattā paricchinnāpi. ‘‘Mahaggatā dhammā, appamāṇā dhammā (dha. sa. tikamātikā 11), anuttarā dhammā’’tiādinā (dha. sa. dukamātikā 11) nayena adhikāpi dhammā vuttā. Tenetametassa vacanatthakosallatthaṃ vuttaṃ –
又如经中所言「由无色界果德玛修习道」(见法句经释251)，以及由「以慈心合摄之心一向遍布一方安住」等喻(释义642)，皆以此理显明法的增长。又以「色境及声境」等正观境界为特征，示范其相貌。以「可修习法、不成法、出世间法」等分类，示尊重与敬礼。以「触有、受有」等揭示其性质之断现。以及以「广大无限、无比无上」等描绘法的尊胜。因此，此等语句意在示范说辞之巧妙精细。
‘‘Yaṃ ettha vuḍḍhimanto, salakkhaṇā pūjitā paricchinnā;
“在此被尊崇、以显著相分别的成熟者，那些被破除的；”
Vuttādhikā ca dhammā, abhidhammo tena akkhāto’’ti.
已说诸法及其余义，谓阿毗达摩由此而明白。
Yaṃ panettha avisiṭṭhaṃ, taṃ –
此处所说未尽之义者，即是——
‘‘Piṭakaṃ piṭakatthavidū, pariyattibbhājanatthato āhu;
所谓「藏」者，是谓识持藏义者，因分解考察而称；
Tena samodhānetvā, tayopi vinayādayo ñeyyā’’.
由此敷陈分明，律藏等亦值得学习遵行。
Pariyattipi hi ‘‘mā piṭakasampadānenā’’tiādīsu (a. ni. 3.66) piṭakanti vuccati. ‘‘Atha puriso āgaccheyya kudālapiṭakamādāyā’’tiādīsu (a. ni. 3.70) yaṃ kiñci bhājanampi. Tasmā ‘piṭakaṃ piṭakatthavidū pariyattibhājanatthato āhu.
因「藏」于如「勿因藏而起乖舛」等语中应解，「藏」即名藏。又如「若有人来，取钩藏」等，指任何可供持守之物。是故「藏」谓识持藏义者，因分解考察而称。
Idāni ‘tena samodhānetvātayopi vinayādayo ñeyyā’ti, tena evaṃ duvidhatthena piṭakasaddena saha samāsaṃ katvā vinayo ca so piṭakañca pariyattibhāvato, tassa tassa atthassa bhājanato cāti vinayapiṭakaṃ, yathāvutteneva nayena suttantañca taṃ piṭakañcāti suttantapiṭakaṃ, abhidhammo ca so piṭakañcāti abhidhammapiṭakanti. Evamete tayopi vinayādayo ñeyyā.
今说「由此敷陈分明，律藏等亦值得学习遵行」，以此二重义共成「藏」字，律则即为藏，因其依义而应学；经文亦是藏，亦因其依义而称经藏，阿毗达摩亦是藏，故称阿毗达摩藏。如此，律等亦应当学习遵行。
Evaṃ ñatvā ca punapi tesuyeva piṭakesu nānappakārakosallatthaṃ –
如是知悉之后，再次于三藏中，从多种不同角度为巧妙方便之用途，
‘‘Desanāsāsanakathābhedaṃ tesu yathārahaṃ;
如实阐述教导与开示语之差别；
Sikkhāppahānagambhīrabhāvañca paridīpaye.
明示放弃习气之深远本质；
Pariyattibhedaṃ sampattiṃ, vipattiñcāpi yaṃ yahiṃ;
随动经文流通之差别，其成功与失败何所在；
Pāpuṇāti yathā bhikkhu, tampi sabbaṃ vibhāvaye’’.
比库由此获得，且能悉心阐明一切义理。
Tatrāyaṃ paridīpanā vibhāvanā ca. Etāni hi tīṇi piṭakāni yathākkamaṃ āṇāvohāraparamatthadesanā, yathāparādhayathānulomayathādhammasāsanāni, saṃvarāsaṃvaradiṭṭhiviniveṭhananāmarūpaparicchedakathāti ca vuccanti. Ettha hi vinayapiṭakaṃ āṇārahena bhagavatā āṇābāhullato desitattā āṇādesanā, suttantapiṭakaṃ vohārakusalena bhagavatā vohārabāhullato desitattā vohāradesanā, abhidhammapiṭakaṃ paramatthakusalena bhagavatā paramatthabāhullato desitattā paramatthadesanāti vuccati.
此处所谓明示与阐释者也。实则这三藏各自恰当进行，乃至于引导行为、根本文义教法之最高正法宣说，皆显现为数种遵行、制约及禁绝见解，及名色分解等。且律藏乃由世尊以正智光明所演说，具广泛推广性，称为明示法；经藏则由世尊以善巧方便所演说，具广推广开性，称为方便教法；论藏乃由世尊以最高正智所演说，具最高宏广阐释性，称为最高正法教法者也。
Tathā paṭhamaṃ – ‘ye te pacurāparādhā sattā, te yathāparādhaṃ ettha sāsitā’ti yathāparādhasāsanaṃ, dutiyaṃ – ‘anekajjhāsayānusayacariyādhimuttikā sattā yathānulomaṃ ettha sāsitā’ti yathānulomasāsanaṃ, tatiyaṃ – ‘dhammapuñjamatte ‘‘ahaṃ mamā’’ti saññino sattā yathādhammaṃ ettha sāsitā’ti yathādhammasāsananti vuccati.
第一者，所谓“那些承受业障的众生，业障如实被此处教法所教导”，这是业障如实教法；第二者，“习气念处行为极重的众生，顺序如实被此处教法所教导”，这是顺序如实教法；第三者，“业聚积足达‘我我所有’观念的众生，法义如实被此处教法所教导”，这被称为依法如实教法。
Tathā paṭhamaṃ – ajjhācārapaṭipakkhabhūto saṃvarāsaṃvaro ettha kathitoti saṃvarāsaṃvarakathā. Saṃvarāsaṃvaroti khuddako ceva mahanto ca saṃvaro, kammākammaṃ viya, phalāphalaṃ viya ca, dutiyaṃ – ‘‘dvāsaṭṭhidiṭṭhipaṭipakkhabhūtā diṭṭhiviniveṭhanā ettha kathitā’’ti diṭṭhiviniveṭhanakathā, tatiyaṃ – ‘‘rāgādipaṭipakkhabhūto nāmarūpaparicchedo ettha kathito’’ti nāmarūpaparicchedakathāti vuccati.
第一者，所谓“恪守规矩、遵循行为、戒禁的自制，如实在此说明”，这是关于戒禁自制的述说。戒禁自制者，有小有大，如同业与非业，果报与非果报；第二者，“持两觉见正确行为，断除恶看的，如实在此说明”，这是断恶见的述说；第三者，“断除贪欲等，色法与心法分解，如实在此说明”，这是色法与心法分解的述说。
Tīsupi cetesu tisso sikkhā, tīṇi pahānāni, catubbidho ca gambhīrabhāvo veditabbo. Tathā hi vinayapiṭake visesena adhisīlasikkhā vuttā, suttantapiṭake adhicittasikkhā, abhidhammapiṭake adhipaññāsikkhā.
这三者之中，有三种修学，亦有三种舍弃，应当了知其深义。犹如律藏中特别说戒学，经藏说定学，阿毗达摩藏说慧学。
Vinayapiṭake ca vītikkamappahānaṃ, kilesānaṃ vītikkamapaṭipakkhattā sīlassa. Suttantapiṭake pariyuṭṭhānappahānaṃ, pariyuṭṭhānapaṭipakkhattā samādhissa. Abhidhammapiṭake anusayappahānaṃ, anusayapaṭipakkhattā paññāya. Paṭhame ca tadaṅgappahānaṃ, itaresu vikkhambhanasamucchedappahānāni. Paṭhame ca duccaritasaṃkilesappahānaṃ, itaresu taṇhādiṭṭhisaṃkilesappahānaṃ.
律藏中有戒断，指断贪嗔痴等烦恼的戒律之断除行为；经藏中有驰放断，指顺应驰放而得的定力；阿毗达摩藏中有习气断，指针对潜藏习气顺慧断除。第一主要断升沉过程，余处断烦恼生死种种；第一主要断恶行结，余处断渴爱等烦恼根。
Ekamekasmiñcettha catubbidhopi dhammatthadesanā paṭivedhagambhīrabhāvo veditabbo. Tattha dhammoti tanti. Atthoti tassāyeva attho. Desanāti tassā manasā vavatthāpitāya tantiyā desanā. Paṭivedhoti tantiyā tantiatthassa ca yathābhūtāvabodho. Tīsupi cetesu ete dhammatthadesanāpaṭivedhā. Yasmā sasādīhi viya mahāsamuddo mandabuddhīhi dukkhogāḷhā alabbhaneyyapatiṭṭhā ca, tasmā gambhīrā. Evaṃ ekamekasmiṃ ettha catubbidhopi gambhīrabhāvo veditabbo.
于此处，应了知讲说法义的四重深意。由“法”一词，义即该义。讲说乃指依此意义，以条理说明之法的表达。应了知义，则是对条理与意义的真实理解。此三者中，是关于法义讲说与理解。因犹无明犹如大海，以愚痴杳然难得故，故深义是也。因此，应知于此处讲说法义自有四重深意。
Aparo nayo, dhammoti hetu. Vuttañhetaṃ – ‘‘hetumhi ñāṇaṃ dhammapaṭisambhidā’’ti. Atthoti hetuphalaṃ, vuttañhetaṃ – ‘‘hetuphale ñāṇaṃ atthapaṭisambhidā’’ti (vibha. 720). Desanāti paññatti, yathā dhammaṃ dhammābhilāpoti adhippāyo. Anulomapaṭilomasaṅkhepavitthārādivasena vā kathanaṃ. Paṭivedhoti abhisamayo, so ca lokiyalokuttaro visayato asammohato ca, atthānurūpaṃ dhammesu, dhammānurūpaṃ atthesu, paññattipathānurūpaṃ paññattīsu avabodho. Tesaṃ tesaṃ vā tattha tattha vuttadhammānaṃ paṭivijjhitabbo salakkhaṇasaṅkhāto aviparītasabhāvo.
另一法门，所谓法是因。已说“于因中有对法之知，即法之辨达”;义乃因之果报，已说“于因果中有对义之知，即义之辨达”（分述第720）。讲说是概念，如法为法说，依上下顺逆简繁等方式陈说。应了解乃事物与法所合，也超越世俗，以无惑识契合自身法境与法之义境，依所约定的表达而理解。各处所说法，须理解并区分，须辨明其特质性与不反性。
Idāni yasmā etesu piṭakesu yaṃ yaṃ dhammajātaṃ vā atthajātaṃ vā, yā cāyaṃ yathā yathā ñāpetabbo attho sotūnaṃ ñāṇassa abhimukho hoti, tathā tathā tadatthajotikā desanā, yo cettha aviparītāvabodhasaṅkhāto paṭivedho, tesaṃ tesaṃ vā dhammānaṃ paṭivijjhitabbo salakkhaṇasaṅkhāto aviparītasabhāvo. Sabbampetaṃ anupacitakusalasambhārehi duppaññehi sasādīhi viya mahāsamuddo dukkhogāḷhaṃ alabbhaneyyapatiṭṭhañca, tasmā gambhīraṃ. Evampi ekamekasmiṃ ettha catubbidhopi gambhīrabhāvo veditabbo.
如今，既然在这些三藏中，无论是佛法所生的（教义）还是未生的（教义），以及此法依不同的方式、各各应当被了知的意义，对于听闻者的智慧便近在眼前，也应当如实宣说那彰显法义之光的教法。若有相反不明的理解，这是错误的解说，应当驳斥。那些（教法）都须被清楚辨识，其性质为严密正断。整体而言，如未成熟的善法集合，犹如智力低下者，广大如茫茫大海，难以探及其深奥与根本。因此，它甚为深奥。如此，在各处应了知这里有四种乃至更多的深奥法义。
Ettāvatā ca –
至此为止——
‘‘Desanāsāsanakathā, bhedaṃ tesu yathārahaṃ;
「说法与文字的区别，应当恰当分别；
Sikkhāppahānagambhīra, bhāvañca paridīpaye’’ti –
教导与断除的深义，亦应予以明照」——
Ayaṃ gāthā vuttatthāva hoti.
此诗表明了所说之意。
‘‘Pariyattibhedaṃ sampattiṃ, vipattiñcāpi yaṃ yahiṃ;
「传授不同的圆满成就，及其所生之兴趣乃至遗失；
Pāpuṇāti yathā bhikkhu, tampi sabbaṃ vibhāvaye’’ti –
“譬如比库所获得者，他亦应将一切现象如实观察通晓。”
Ettha pana tīsu piṭakesu tividho pariyattibhedo daṭṭhabbo. Tisso hi pariyattiyo – alagaddūpamā, nissaraṇatthā, bhaṇḍāgārikapariyattīti.
在此，三藏中应见三种不同的传述体例。三者为：一是像蚂蚁路的隐喻；二是出离目的的传述；三是论藏式的传述。
Tattha yā duggahitā, upārambhādihetu pariyāpuṭā, ayaṃ alagaddūpamā. Yaṃ sandhāya vuttaṃ ‘‘seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṃ caramāno, so passeyya mahantaṃ alagaddaṃ, tamenaṃ bhoge vā naṅguṭṭhe vā gaṇheyya, tassa so alagaddo paṭiparivattitvā hatthe vā bāhāyaṃ vā aññatarasmiṃ vā aṅgapaccaṅge ḍaṃseyya, so tato nidānaṃ maraṇaṃ vā nigaccheyya, maraṇamattaṃ vā dukkhaṃ. Taṃ kissa hetu? Duggahitattā, bhikkhave, alagaddassa. Evameva kho, bhikkhave, idhekacce moghapurisā dhammaṃ pariyāpuṇanti, suttaṃ…pe… vedallaṃ, te taṃ dhammaṃ pariyāpuṇitvā tesaṃ dhammānaṃ paññāya atthaṃ na upaparikkhanti, tesaṃ te dhammā paññāya atthaṃ anupaparikkhataṃ na nijjhānaṃ khamanti, te upārambhānisaṃsā ceva dhammaṃ pariyāpuṇanti, itivādappamokkhānisaṃsā ca, yassa catthāya dhammaṃ pariyāpuṇanti, tañcassa atthaṃ nānubhonti, tesaṃ te dhammā duggahitā dīgharattaṃ ahitāya dukkhāya saṃvattanti. Taṃ kissa hetu? Duggahitattā, bhikkhave, dhammāna’’nti (ma. ni. 1.238).
其中那些恶恶的传述，是因怨憎等缘故而被破坏的，这就是“蚂蚁路”喻。所谓因缘，比库们，当知，如人若为蚂蚁之实路之理趣探求者，见大蚂蚁时，不论因食物还是因指尖，若他以手、肘或其他四肢某处伤害此大蚂蚁，必将引致后果，不是死亡便是苦痛。何因？为对蚂蚁的恶意。依此理，某些愚痴世人毁坏所闻法教，无论经文、律文或论述，彼等虽了解所闻法，然不以智慧深察其义，既不深入法义故，不能全部断除烦恼，因贪嗔痴等扰乱，继续执持烦恼分别，彼等法被毁坏，至久远则果为苦害。何因？为彼等对法有恶意。
Yā pana suggahitā sīlakkhandhādipāripūriṃyeva ākaṅkhamānena pariyāpuṭā, na upārambhādihetu, ayaṃ nissaraṇatthā. Yaṃ sandhāya vuttaṃ – ‘‘tesaṃ te dhammā suggahitā dīgharattaṃ hitāya sukhāya saṃvattanti. Taṃ kissa hetu? Suggahitattā, bhikkhave, dhammāna’’nti (ma. ni. 1.239).
但有善护之者，由于渴望圆满修持戒律蕴等，非因怨憎等破坏，此为出离目的传述。因缘如所言，彼等法因善护故，久远为利益与安乐。何因？此等为善护法。
Yaṃ pana pariññātakkhandho pahīnakileso bhāvitamaggo paṭividdhākuppo sacchikatanirodho khīṇāsavo kevalaṃ paveṇīpālanatthāya vaṃsānurakkhaṇatthāya pariyāpuṇāti, ayaṃ bhaṇḍāgārikapariyattīti.
而完全明了的蕴，是断除染污，已成修道方法，遵守教法，证得真实之断灭，已灭余习，唯为守护法脉世系之目的而存，名为论藏式传述。
Vinaye pana suppaṭipanno bhikkhu sīlasampadaṃ nissāya tisso vijjā pāpuṇāti, tāsaṃyeva ca tattha pabhedavacanato. Sutte suppaṭipanno samādhisampadaṃ nissāya cha abhiññā pāpuṇāti, tāsaṃyeva ca tattha pabhedavacanato. Abhidhamme suppaṭipanno paññāsampadaṃ nissāya catasso paṭisambhidā pāpuṇāti, tāsañca tattheva pabhedavacanato, evametesu suppaṭipanno yathākkamena imaṃ vijjāttayachaḷabhiññācatuppaṭisambhidābhedaṃ sampattiṃ pāpuṇāti.
至于律藏，善行已熟练的比库，依戒德而获得三明：戒明、定明、慧明。于此亦有分别述说。如经藏中称，善行已熟，依定德得六种通达，此中亦有分别说明。于阿毗达摩中，善行已熟，依智慧德得四种辨法通达，亦有相应分别言说。因此，这三藏中所称善行已熟者，终究皆得此三种明（戒明、定明、慧明）加上六种通达与四种辨法通达的具足成就。
Vinaye pana duppaṭipanno anuññātasukhasamphassaattharaṇapāvuraṇādiphassasāmaññato paṭikkhittesu upādinnakaphassādīsu anavajjasaññī hoti. Vuttampi hetaṃ – ‘‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā ye me antarāyikā dhammā antarāyikā vuttā bhagavatā, te paṭisevato nālaṃ antarāyāyā’’ti (ma. ni. 1.234). Tato dussīlabhāvaṃ pāpuṇāti. Sutte duppaṭipanno – ‘‘cattāro me, bhikkhave, puggalā santo saṃvijjamānā’’tiādīsu (a. ni. 4.5) adhippāyaṃ ajānanto duggahitaṃ gaṇhāti, yaṃ sandhāya vuttaṃ – ‘‘attanā duggahitena amhe ceva abbhācikkhati, attānañca khaṇati, bahuñca apuññaṃ pasavatī’’ti (ma. ni. 1.236). Tato micchādiṭṭhitaṃ pāpuṇāti. Abhidhamme duppaṭipanno dhammacintaṃ atidhāvanto acinteyyānipi cinteti. Tato cittakkhepaṃ pāpuṇāti, vuttañhetaṃ – ‘‘cattārimāni, bhikkhave, acinteyyāni, na cintetabbāni, yāni cintento ummādassa vighātassa bhāgī assā’’ti (a. ni. 4.77). Evametesu duppaṭipanno yathākkamena imaṃ dussīlabhāva micchādiṭṭhitā cittakkhepabhedaṃ vipattiṃ pāpuṇātī’’ti.
在戒律中，若行为不善，因无明而难得清净快乐的接触，妄执等障碍的遮蔽，以及其他染污行为，由此众多挂碍被阻挡，故对自犯戒的行为与身体接触等，未具端正的观念。对此经典有言：『我如是知晓世尊所说的法，谓我所遭遇的障碍者，依世尊所说，能被摒除。』由此而致堕于恶行。经中称“不善行为”者，曰：『比库们，有四种人在我门中正安住』等语，忽不了解此理而错误拥抱，以此为凭据而诳骗人，说：『因我以自身的不善业障压制我们，损害自己，增加不善业的种子』等。由此而萌生邪见。在阿毗达摩中，不善行为者，对法的思考超越常度，或陷于无思，却仍执着于思惟。由此导致心念散乱。因经云：『比库们，有四种应舍弃且不可思惟之事，于思惟则生狂乱、破坏。』如是，这些不善行为者，逐渐产生恶行、邪见、心乱及行为堕落等恶果。
Ettāvatā ca –
至此为止——
‘‘Pariyattibhedaṃ sampattiṃ, vipattiñcāpi yaṃ yahiṃ;
『文字之别及成就和失败，皆因于何处？』
Pāpuṇāti yathā bhikkhu, tampi sabbaṃ vibhāvaye’’ti –
如是比库所获得的，彼亦当一一详明述说。
Ayampi gāthā vuttatthāva hoti. Evaṃ nānappakārato piṭakāni ñatvā tesaṃ vasenetaṃ buddhavacanaṃ tividhanti ñātabbaṃ.
此亦为诗句所指。由此，即便从多种学问各方面熟习三藏，也应当知晓佛陀之教诲依其不同文献而划分三类。
Kathaṃ nikāyavasena pañcavidhaṃ? Sabbameva cetaṃ dīghanikāyo, majjhimanikāyo, saṃyuttanikāyo, aṅguttaranikāyo, khuddakanikāyoti pañcappabhedaṃ hoti. Tattha katamo dīghanikāyo? Tivaggasaṅgahāni brahmajālādīni catuttiṃsa suttāni.
何以依部类而有五别？唯此五者，即长部、中部、相应部、增支部及小部，共五部。何为长部？长部有三卷集，内含诸如梵网等三十四经集。
‘‘Catuttiṃseva suttantā, tivaggo yassa saṅgaho;
『四十三经』者，为三聚合之三分法中之第三聚集；
Esa dīghanikāyoti, paṭhamo anulomiko’’ti.
此即称为『长部』，为第一顺行者。
Kasmā panesa dīghanikāyoti vuccati? Dīghappamāṇānaṃ suttānaṃ samūhato nivāsato ca. Samūhanivāsā hi nikāyoti vuccanti. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekanikāyampi samanupassāmi evaṃ cittaṃ, yathayidaṃ, bhikkhave , tiracchānagatā pāṇā’’ (saṃ. ni. 2.100). Poṇikanikāyo cikkhallikanikāyoti evamādīni cettha sādhakāni sāsanato lokato ca. Evaṃ sesānampi nikāyabhāve vacanattho veditabbo.
何以谓之长部？谓其为长篇经文之集体所组成、所包含也。集体所包含者，谓之部。释曰：「我比库，不观他部仅一而已，如此心意，譬如斜行之蛇。」（论事·尼 2.100）婆尼迦部、吉楼利部等亦复如是，此为教法习用和世俗通行之名。亦当由此解析余余部法之意。
Katamo majjhimanikāyo? Majjhimappamāṇāni pañcadasavaggasaṅgahāni mūlapariyāyasuttādīni diyaḍḍhasataṃ dve ca suttāni.
何为中部？谓中等篇幅者，包括十五品合摄及根本序论经等一百五十二经，其中两经为：
‘‘Diyaḍḍhasatasuttantā, dve ca suttāni yattha so;
『一百五十二经集汇，两经所在即为是，』
Nikāyo majjhimo pañca, dasavaggapariggaho’’ti.
此即中部五品、十品之总合集也。
Katamo saṃyuttanikāyo? Devatāsaṃyuttādivasena kathitāni oghataraṇādīni satta suttasahassāni satta ca suttasatāni dvāsaṭṭhi ca suttāni.
何谓相应部？以天众相应等为首，讲述渡越猛流等主题，共有七千多经文，七百多经，并有六十二经。
‘‘Sattasuttasahassāni , sattasuttasatāni ca;
七千多经，七百多经，
Dvāsaṭṭhi ceva suttantā, eso saṃyuttasaṅgaho’’ti.
及六十二部经，称为此相应集合。
Katamo aṅguttaranikāyo? Ekekaaṅgātirekavasena kathitāni cittapariyādānādīni nava suttasahassāni pañca suttasatāni sattapaññāsañca suttāni.
何谓增支部？各章各节单列而说，涵盖心色等诸主题，有九千多经文，五百多经，以及七十五经。
‘‘Nava suttasahassāni, pañca suttasatāni ca;
九千多经文，五百多经，
Sattapaññāsa suttāni, saṅkhyā aṅguttare aya’’nti.
及七十五经文，数目即为增支部。
Katamo khuddakanikāyo? Sakalaṃ vinayapiṭakaṃ, abhidhammapiṭakaṃ, khuddakapāṭhādayo ca pubbe dassitā pañcadasappabhedā, ṭhapetvā cattāro nikāye avasesaṃ buddhavacanaṃ.
什么是小部集？前面曾展示过包含全律藏、阿毗达磨藏及小部诵等多种十五类的集合，今将其确立，依照四部并存，剩余即为佛陀所说的经文。
‘‘Ṭhapetvā caturopete, nikāye dīghaādike;
『确立四部并存，诸部从长部等而起；
Tadaññaṃ buddhavacanaṃ, nikāyo khuddako mato’’ti.
依此，佛陀所说的经文则看作是小部集。』
Evaṃ nikāyavasena pañcavidhaṃ.
如此，视之为诸经部集，分为五种。
Kathaṃ aṅgavasena navavidhaṃ? Sabbameva hidaṃ suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthā, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallanti navappabhedaṃ hoti. Tattha ubhatovibhaṅganiddesakhandhakaparivārā, suttanipāte maṅgalasuttaratanasuttanālakasuttatuvaṭṭakasuttāni ca aññampi ca suttanāmakaṃ tathāgatavacanaṃ suttanti veditabbaṃ. Sabbampi sagāthakaṃ suttaṃ geyyanti veditabbaṃ. Visesena saṃyuttake sakalopi sagāthavaggo, sakalampi abhidhammapiṭakaṃ, niggāthakaṃ suttaṃ, yañca aññampi aṭṭhahi aṅgehi asaṅgahitaṃ buddhavacanaṃ, taṃ veyyākaraṇanti veditabbaṃ. Dhammapadaṃ, theragāthā, therīgāthā, suttanipāte nosuttanāmikā suddhikagāthā ca gāthāti veditabbā. Somanassaññāṇamayikagāthā paṭisaṃyuttā dveasīti suttantā udānanti veditabbaṃ. ‘‘Vuttañhetaṃ bhagavatā’’tiādinayappavattā dasuttarasatasuttantā itivuttakanti veditabbaṃ. Apaṇṇakajātakādīni paññāsādhikāni pañcajātakasatāni ‘jātaka’nti veditabbaṃ. ‘‘Cattārome, bhikkhave, acchariyā abbhutā dhammā ānande’’tiādinayappavattā (dī. ni. 2.209) sabbepi acchariyabbhutadhammapaṭisaṃyuttasuttantā abbhutadhammanti veditabbaṃ. Cūḷavedalla-mahāvedalla-sammādiṭṭhi-sakkapañha-saṅkhārabhājaniya-mahāpuṇṇamasuttādayo sabbepi vedañca tuṭṭhiñca laddhā laddhā pucchitasuttantā vedallanti veditabbaṃ. Evaṃ aṅgavasena navavidhaṃ.
如何以诸部集分法为九种？所有梵文经文中，有经文、颂歌、论释、歌诗、偈语、断语、如是说、本生故事、奇特义理九种。这里面又有两者合并分别所用之规则、规则集、经集附属、吉祥经、宝经、针经、调解经等多种经集名称，皆应知为如来的经文。此外，所有都是有偈声的经文，应当视为歌诗。特别在相应部中，全部均为有偈的分卷，而阿毗达磨藏则是无偈颂的论释；凡其他八部不成整体归属者，视为论释。诸如《法句经》、《长老男首赞》、《长老女首赞》及经集中的非经名偈颂、净业偈等均视为歌诗；又有赋予欢喜与智慧的歌颂，这二者皆视为断语。凡由『世尊已说』之句作开头并多达一千篇的十类经文，即视为“如是说”。本生经如《无垢本生经》等五十余本、五百多本本生故事，应知为本生经。『比库们，四种奇异殊胜法唯有于喜中现』此类（长部、奇特论、正见、大问难、行法分等与大满月经等）皆属奇特殊胜法义经。又如小奇特、大小奇特、正见、天帝问难、大分別等经，均以获得知识满意为特征，皆属奇特义理经。如此，以诸部集为标准，可分为九类。
Kathaṃ dhammakkhandhavasena caturāsītisahassavidhaṃ? Sabbameva cetaṃ buddhavacanaṃ –
以法蕴为准，怎样分成八千四百种？全皆是此佛陀所说的法—
‘‘Dvāsīti buddhato gaṇhiṃ, dve sahassāni bhikkhuto;
『由世尊所说有两种，是两千，』
Caturāsīti sahassāni, ye me dhammā pavattino’’ti.
『是八千，是我所宣说法。』
Evaṃ paridīpitadhammakkhandhavasena caturāsītisahassappabhedaṃ hoti. Tattha ekānusandhikaṃ suttaṃ eko dhammakkhandho. Yaṃ anekānusandhikaṃ, tattha anusandhivasena dhammakkhandhagaṇanā. Gāthābandhesu pañhāpucchanaṃ eko dhammakkhandho, vissajjanaṃ eko. Abhidhamme ekamekaṃ tikadukabhājanaṃ, ekamekañca cittavārabhājanaṃ, ekameko dhammakkhandho. Vinaye atthi vatthu, atthi mātikā, atthi padabhājanīyaṃ, atthi antarāpatti, atthi āpatti, atthi anāpatti, atthi tikacchedo. Tattha ekameko koṭṭhāso ekameko dhammakkhandhoti veditabbo. Evaṃ dhammakkhandhavasena caturāsītisahassavidhaṃ.
因此，以被阐明之法蕴体例，分为八万四千种。其中文本单一连贯者称为一法蕴，若多连贯则因连贯而数为多个法蕴。在联结诗节中，反复提出问题者为一法蕴，回答亦是一法蕴。阿毗达摩中，每一法提供三分法说，亦有一识流分说，均属于一法蕴。律藏有主题、目录、分字讲解、中断、违犯、无违犯、三种断法等，每一章节皆应视为一法蕴。如是以法蕴体例，有八万四千类法蕴。
Evametaṃ abhedato rasavasena ekavidhaṃ, bhedato dhammavinayādivasena duvidhādibhedaṃ buddhavacanaṃ saṅgāyantena mahākassapappamukhena vasīgaṇena ‘‘ayaṃ dhammo, ayaṃ vinayo, idaṃ paṭhamabuddhavacanaṃ, idaṃ majjhimabuddhavacanaṃ, idaṃ pacchimabuddhavacanaṃ, idaṃ vinayapiṭakaṃ, idaṃ suttantapiṭakaṃ, idaṃ abhidhammapiṭakaṃ, ayaṃ dīghanikāyo…pe… ayaṃ khuddakanikāyo, imāni suttādīni navaṅgāni, imāni caturāsīti dhammakkhandhasahassānī’’ti, imaṃ pabhedaṃ vavatthapetvāva saṅgītaṃ. Na kevalañca imameva, aññampi uddānasaṅgaha-vaggasaṅgaha-peyyālasaṅgaha-ekakanipāta-dukanipātādinipātasaṅgaha-saṃyuttasaṅgaha-paṇṇāsasaṅgahādi-anekavidhaṃ tīsu piṭakesu sandissamānaṃ saṅgahappabhedaṃ vavatthapetvā eva sattahi māsehi saṅgītaṃ.
就此无差异者，以味蕴归一，无差异者以法律藏为准则，分二类说。由佛陀正法集聚者，大咖萨巴长老及诸长老作曰：『此为法，此为律，此为第一佛语，此为中佛语，此为后佛语，此为律藏，此为经藏，此为阿毗达摩藏，长部……此为小部，以上为九部经，以上为八万四千法蕴。』如此解释分辨而成集会。非止如此，且另有诸多综览，如起经、总别、片段、合集、分集、单部、二部等多种，遍布三藏，解释其差别，持续七个月集会唱诵。
Saṅgītipariyosāne cassa – ‘‘idaṃ mahākassapattherena dasabalassa sāsanaṃ pañcavassasahassaparimāṇakālaṃ pavattanasamatthaṃ kata’’nti sañjātappamodā sādhukāraṃ viya dadamānā ayaṃ mahāpathavī udakapariyantaṃ katvā anekappakāraṃ kampi saṅkampi sampakampi sampavedhi, anekāni ca acchariyāni pāturahesunti, ayaṃ paṭhamamahāsaṅgīti nāma. Yā loke –
集会终了时，他说：『此乃由大咖萨巴比库长老以十支威力，令正法传转五千年所成。』由此生欢喜，心如行善，广泛遍布于大地水域，震动动摇，显露众多奇异，此即第一大集会唱诵名。世间有说曰：
‘‘Satehi pañcahi katā, tena pañcasatāti ca;
『以七、五构成，以此为五百』；
Thereheva katattā ca, therikāti pavuccatī’’ti.
乃以长老之见而言所谓比库，女长老则称为比库尼。