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Ganthārambhakathāvaṇṇanā
关于经藏开端的释论
Saṃvaṇṇanārambhe ratanattayavandanā saṃvaṇṇetabbassa dhammassa pabhavanissayavisuddhipaṭivedanatthaṃ, taṃ pana dhammasaṃvaṇṇanāsu viññūnaṃ bahumānuppādanatthaṃ, taṃ sammadeva tesaṃ uggahadhāraṇādikkamaladdhabbāya sammāpaṭipattiyā sabbahitasukhanipphādanatthaṃ. Atha vā maṅgalabhāvato, sabbakiriyāsu pubbakiccabhāvato, paṇḍitehi sammācaritabhāvato, āyatiṃ paresaṃ diṭṭhānugatiāpajjanato ca saṃvaṇṇanāyaṃ ratanattayapaṇāmakiriyā. Atha vā ratanattayapaṇāmakaraṇaṃ pūjanīyapūjāpuññavisesanibbattanatthaṃ, taṃ attano yathāladdhasampattinimittakassa kammassa balānuppādanatthaṃ, antarā ca tassa asaṅkocanatthaṃ, tadubhayaṃ anantarāyena aṭṭhakathāya parisamāpanatthaṃ. Idameva ca payojanaṃ ācariyena idhādhippetaṃ. Tathā hi vakkhati – ‘‘iti me pasannamatino…pe… tassānubhāvenā’’ti. Vatthuttayapūjā hi niratisayapuññakkhettasambuddhiyā aparimeyyappabhāvo puññātisayoti bahuvidhantarāyepi lokasannivāse antarāyanibandhanasakalasaṃkilesaviddhaṃsanāya pahoti, bhayādiupaddavañca nivāreti. Yathāha –
在释论开头，应奉持宝贵三法，即敬敬法，此法因为清净供养生起之故而应当礼赞。对此法的述说，是为了众智者生起尊重，为使其能由正知正行而得实证，乃成就一切的利益与安乐之因。同时亦为吉祥之因，为种种善业的先行因，以先贤正行之所成，及由观察未来众生之果报而得道理的赞礼。又为对宝贵三法持赞之礼，盖此礼为殊胜功德之所感，于己则生起随力适当的善业能力，不受心界拘束。此二者皆无碍地伴随释论的完成而成。此即为老师特别指示的目的。因而如其说──「如此我心欢喜……」以其作用。奉持四事供养者，因佛陀无限无量的供养功德，能断除诸多障碍，及众生诸烦恼，其效果极大且护卫众生远离恐怖等苦害。如经云——
‘‘Pūjārahe pūjayato, buddhe yadi va sāvake’’tiādi (dha. pa. 1.195; apa. 1.10.1), tathā –
「当奉敬者应行供养，无论佛陀或弟子」等言（《长部》1.195；《增支部》1.10.1），同样地──
‘‘Ye bhikkhave buddhe pasannā, agge te pasannā. Agge kho pana pasannānaṃ aggo vipāko hotī’’tiādi (a. ni. 4.34; itivu. 90).
「比库们，对佛生起欢喜，最为欢喜。欢喜之中，果报为上」等言（《增支部》4.34；《行事经》90）。
‘‘Buddhoti kittayantassa, kāye bhavati yā pīti;
「名为佛者，令身生起的那份喜悦，
Varameva hi sā pīti, kasiṇenapi jambudīpassa.
便是最上之乐，即使在迦湿弥罗那边也有此喜悦。」
Dhammoti…pe… saṅghoti…pe… dīpassā’’ti. (dī. ni. aṭṭha. 1.6);
『法』者，乃是教法；『僧』者，乃是僧团；『灯』者，乃是明灯。
Tathā –
如是者——
‘‘Yasmiṃ, mahānāma, samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosa…pe… na mohapariyuṭṭhitaṃ cittaṃ hotī’’tiādi (a. ni. 6.10; 11.11),
『大名，』若有一时，圣弟子忆念如来，此时彼心不染欲恚痴之心，即无贪欲熏染心，亦无嗔恚熏染心，亦无痴惑熏染心，如是等义等文（引自增支部第六章第十节；月藏经第十一章第十一节），
‘‘Araññe rukkhamūle vā…pe…
『在林中或树根下……』
Bhayaṃ vā chambhitattaṃ vā,
『恐怖或惧怕，』
Lomahaṃso na hessatī’’ti. (saṃ. ni. 1.249) ca
『毛发竖立之心不生。』（集毗尼论第一二四九节）等文
Tattha yassa vatthuttayassa vandanaṃ kattukāmo, tassa guṇātisayayogasandassanatthaṃ ‘‘karuṇāsītalahadaya’’ntiādinā gāthattayamāha. Guṇātisayayogena hi vandanārahabhāvo, vandanārahe ca katā vandanā yathādhippetappayojanaṃ sādhetīti. Tattha yassā desanāya saṃvaṇṇanaṃ kattukāmo, sā na vinayadesanā viya karuṇāppadhānā, nāpi abhidhammadesanā viya paññāppadhānā, atha kho karuṇāpaññāppadhānāti tadubhayappadhānameva tāva sammāsambuddhassa thomanaṃ kātuṃ taṃmūlakattā sesaratanānaṃ ‘‘karuṇāsītalahadaya’’ntiādi vuttaṃ.
在此，若有人欲行三宝礼敬，为了展现礼敬之德并配合教法，因而诵念诸如“慈悲清凉心”等偈赞。因礼敬包含美德之成就，凡行礼敬者，必依正当目的而为。又有人欲述说教诲，此不似律法教诲那样以慈悲为重点，也非毗达摩教法以智慧为重，而是二者——慈悲与智慧兼具的教导，因而针对正觉施者的称赞，余音绕梁，说出“慈悲清凉心”等赞扬之辞。
Tattha kiratīti karuṇā, paradukkhaṃ vikkhipati, apanetīti attho. Atha vā kiṇātīti karuṇā, paradukkhe sati kāruṇikaṃ hiṃsati, vibādhatīti attho, paradukkhe sati sādhūnaṃ kampanaṃ hadayakhedaṃ karotīti vā karuṇā. Atha vā kamiti sukhaṃ, taṃ rundhatīti karuṇā. Esā hi paradukkhāpanayanakāmatālakkhaṇā, attasukhanirapekkhatāya kāruṇikānaṃ sukhaṃ rundhati vibandhatīti. Karuṇāya sītalaṃ karuṇāsītalaṃ, karuṇāsītalaṃ hadayaṃ assāti karuṇāsītalahadayo, taṃ karuṇāsītalahadayaṃ. Tattha kiñcāpi paresaṃ hitopasaṃhārasukhādiaparihānicchanasabhāvatāya, byāpādāratīnaṃ ujuvipaccanīkatāya ca sattasantānagatasantāpavicchedanākārappavattiyā mettāmuditānampi cittasītalabhāvakāraṇatā upalabbhati, tathāpi dukkhāpanayanākārappavattiyā parūpatāpāsahanarasā avihiṃsābhūtā karuṇā visesena bhagavato cittassa cittapassaddhi viya sītībhāvanimittanti vuttaṃ ‘‘karuṇāsītalahadaya’’nti. Karuṇāmukhena vā mettāmuditānampi hadayasītalabhāvakāraṇatā vuttāti daṭṭhabbaṃ.
此处“Kiratī”指慈悲，意为散布他人之苦；“Apaneti”则是载引之义。又“Kiṇāti”亦作慈悲，意谓于他人痛苦时生起怜愍，防止伤害，令仁者心中震动而皈依；“Vibādhatīti”意谓造成纷争冲突。或者“kāmi”指快乐，慈悲能抚慰心灵，以愁苦之心而欣慰快乐生起。此慈悲乃为摧破他苦、止息痛苦之本质，因具无我快乐之观，慈悲者以此快乐感而抑制愉悦，生起束缚。所谓“慈悲清凉”即为“慈悲凉心”，指慈悲令心境凉爽清净。又因世间众生常常损害他人快乐及善利益，有嗔恨等毒，故慈悲能断除怨恨，令喜悦等欢喜心也生凉快境界。即便心生痛苦而产生不适，慈悲并不成就非暴力，乃特殊如世尊心清净安定般之凉静境界，故称为“慈悲清凉心”。又所谓以慈悲之心令喜悦心等亦具有心凉特性，此亦应证。
Atha vā asādhāraṇañāṇavisesanibandhanabhūtā sātisayaṃ niravasesañca sabbaññutaññāṇaṃ viya savisayabyāpitāya mahākaruṇābhāvaṃ upagatā karuṇāva bhagavato atisayena hadayasītalabhāvahetūti āha ‘‘karuṇāsītalahadaya’’nti. Atha vā satipi mettāmuditānaṃ sātisaye hadayasītībhāvanibandhanatte sakalabuddhaguṇavisesakāraṇatāya tāsampi kāraṇanti karuṇāva bhagavato hadayasītalabhāvakāraṇaṃ vuttā. Karuṇānidānā hi sabbepi buddhaguṇā. Karuṇānubhāvanibbāpiyamānasaṃsāradukkhasantāpassa hi bhagavato paradukkhāpanayanakāmatāya anekānipi asaṅkheyyāni kappānaṃ akilantarūpasseva niravasesabuddhakaradhammasambharaṇaniyatassa samadhigatadhammādhipateyyassa ca sannihitesupi sattasaṅkhārasamupanītahadayūpatāpanimittesu na īsakampi cittasītībhāvassaññathattamahosīti. Etasmiñca atthavikappe tīsupi avatthāsu bhagavato karuṇā saṅgahitāti daṭṭhabbaṃ.
此外，那种非凡智慧之特质，与众生善恶业意识贯穿如同大慈悲现前，慈悲乃是世尊特殊安净心凉之因，故称“慈悲清凉心”。又因具足喜悦心专注与心凉之束缚，如佛圆满具足诸功德特质，此等亦为慈悲之因。慈悲乃佛诸功德之根本。由于慈悲消灭轮回生死苦恼，世尊意愿利益众生无量无数劫，不曾间断，具足无上智慧之所立功德，故其心常有安定凉净之象，没有任何妨碍心凉之障碍。今此时代世尊之慈悲汇聚如三十二相之显现，得以证实。
Pajānātīti paññā, yathāsabhāvaṃ pakārehi paṭivijjhatīti attho. Paññāva ñeyyāvaraṇappahānato pakārehi dhammasabhāvāvajotanaṭṭhena pajjototi paññāpajjoto, savāsanappahānato visesena hataṃ samugghāṭitaṃ vihataṃ, paññāpajjotena vihataṃ paññāpajjotavihataṃ. Muyhanti tena, sayaṃ vā muyhati, mohanamattameva vā tanti moho, avijjā, sveva visayasabhāvapaṭicchādanato andhakārasarikkhatāya tamo viyāti tamo, paññāpajjotavihato mohatamo etassāti paññāpajjotavihatamohatamo, taṃ paññāpajjotavihatamohatamaṃ. Sabbesampi hi khīṇāsavānaṃ satipi paññāpajjotena avijjāndhakārassa vihatabhāve saddhādhimuttehi viya diṭṭhippattānaṃ sāvakehi, paccekasambuddhehi ca savāsanappahānena sammāsambuddhānaṃ kilesappahānassa viseso vijjatīti sātisayena avijjāppahānena bhagavantaṃ thomento āha ‘‘paññāpajjotavihatamohatama’’nti.
所谓“Pajānāti”，即“智慧”，表示依事物本性之道理确定而知。此智慧如同破坏障碍物而显现真实本性，如同洞开牢固封闭之门扇。相对的即无明，自己或他人愚痴之本质，是依感官之所在所生遮蔽，如黑暗障碍般，称为“执无明”。一切已断烦恼之人，于信解等正因得以灭除无明黑暗，如此信解澄明，伴随释迦牟尼佛所示教法断除烦恼之功德，佛亦赞称此境为“智慧灯灭除无明”。
Atha vā antarena paropadesaṃ attano santāne accantaṃ avijjāndhakāravigamassa nibbattitattā, tattha ca sabbaññutāya, balesu ca vasībhāvassa samadhigatattā, parasantatiyañca dhammadesanātisayānubhāvena sammadeva tassa pavattitattā bhagavāva visesato mohatamavigamena thometabboti āha ‘‘paññāpajjotavihatamohatama’’nti. Imasmiñca atthavikappe ‘‘paññāpajjoto’’ti padena bhagavato paṭivedhapaññā viya desanāpaññāpi sāmaññaniddesena ekasesanayena vā saṅgahitāti daṭṭhabbaṃ.
又“paññāpajjoto”是指内在洁净的明灯，能斩断自身内外无明黑暗之教诲。如其彻底除了惑敌之黑暗，成就无碍无垢之通达智慧，令众生解脱烦恼。借由佛陀深入妙理之教说，佛教法以此智慧引导众生，度脱苦难。此中示现了佛陀慧灯的聚合与显现，故称“智慧灯灭除无明”。
Atha vā bhagavato ñāṇassa ñeyyapariyantikattā sakalañeyyadhammasabhāvābodhanasamatthena anāvaraṇañāṇasaṅkhātena paññāpajjotena sabbañeyyadhammasabhāvacchādakassa mohandhakārassa vidhamitattā anaññasādhāraṇo bhagavato mohatamavināsoti katvā vuttaṃ ‘‘paññāpajjotavihatamohatama’’nti. Ettha ca mohatamavidhamanante adhigatattā anāvaraṇañāṇaṃ kāraṇūpacārena sakasantāne mohatamavidhamanaṃ daṭṭhabbaṃ. Abhinīhārasampattiyā savāsanappahānameva hi kilesānaṃ ‘‘ñeyyāvaraṇappahāna’’nti, parasantāne pana mohatamavidhamanassa kāraṇabhāvato anāvaraṇañāṇaṃ ‘‘mohatamavidhamana’’nti vuccatīti.
又就世尊智慧之圆满，透彻了悟一切可知法之本性，明晰无碍之智慧光辉，能穿破烦恼黑暗与心之障碍，成为无以伦比的灭除无明之大智慧。此智慧乃世尊之独特殊胜因缘。于此圆满智慧中，观照一切烦恼已断之教法障碍消除为“可断障灭除”。至于其深入透彻之不可思议智慧显现，则称作“灭除无明的大智慧”。此智慧因断尽烦恼，即为断除一道理障碍，也是离诸烦恼内外不净障碍。
Kiṃ pana kāraṇaṃ avijjāvigghāto yeveko pahānasampattivasena bhagavato thomanānimittaṃ gayhati, na pana sātisayaniravasesakilesappahānanti? Tappahānavacaneneva tadekaṭṭhatāya sakalasaṃkilesagaṇasamugghātajotitabhāvato. Na hi so tādiso kileso atthi, yo niravasesaavijjāppahānena na pahīyatīti. Atha vā vijjā viya sakalakusaladhammasamuppattiyā niravasesākusaladhammanibbattiyā, saṃsārappavattiyā ca avijjā padhānakāraṇanti tabbigghātavacanena sakalasaṃkilesagaṇasamugghāto vuttoyeva hotīti vuttaṃ ‘‘paññāpajjotavihatamohatama’’nti.
何因缘使无明之破坏，作为单独之断除功德，令世尊生起除怒之缘，而非令一切烦恼完整无余地断除呢？因缘的断除语句，仅就有此一面而言，缘起于一切烦恼类诸聚的消灭光明。诚然，若无此烦恼，何人不当以无余断除无明而得断除？又或譬如智慧般，因一切善法起，善法的完全成就与灭尽，及轮回流转作为无明之根本因缘，因缘断绝之语，便是指一切烦恼诸聚断除的显现；此义已如所说“慧光所破最深迷惑”。
Narā ca amarā ca narāmarā, saha narāmarehīti sanarāmaro, sanarāmaro ca so loko cāti sanarāmaraloko, tassa garuti sanarāmaralokagaru, taṃ sanarāmaralokagaruṃ. Etena devamanussānaṃ viya tadavasiṭṭhasattānampi yathārahaṃ guṇavisesāvahato bhagavato upakāritaṃ dasseti. Na cettha padhānāpadhānabhāvo codetabbo. Añño hi saddakkamo, añño atthakkamo. Edisesu hi samāsapadesu padhānampi appadhānaṃ viya niddisīyati yathā – ‘‘sarājikāya parisāyā’’ti (apa. aṭṭha. 1.82). Kāmañcettha sattasaṅkhārabhājanavasena tividho loko, garubhāvassa pana adhippetattā garukaraṇasamatthasseva yujjanato sattalokassavasena attho gahetabbo. So hi lokiyanti ettha puññapāpāni tabbipāko cāti ‘‘loko’’ti vuccati. Amaraggahaṇena cettha upapattidevā adhippetā.
人非天地人鬼，有人与鬼相聚，即人与鬼之世，谓之人鬼世。此世尊对如天人及人类诸最胜众生，以及世人所能知悉种种殊胜功德，示现所利益故。此处不宜引发过失之念。因世俗言语用法多种多样，故于某些合成词中，所示之“失误”或“过失”，仅似小过失一般，如“沙皇家僧伽”中所示。若论欲，众生分为三界世界，重者为主，故此重负，应视为世间界义。所谓世界者，皆指善恶果报现世之俗称也。于此无生天界，谓为主宰之诸梵天。
Atha vā samūhattho loka-saddo samudāyavasena lokīyati paññāpīyatīti. Saha narehīti sanarā, sanarā ca te amarā ceti sanarāmarā, tesaṃ lokoti sanarāmaralokoti purimanayeneva yojetabbaṃ. Amara-saddena cettha visuddhidevāpi saṅgayhanti. Te hi maraṇābhāvato paramatthato amarā. Narāmarānaṃyeva ca gahaṇaṃ ukkaṭṭhaniddesavasena, yathā – ‘‘satthā devamanussāna’’nti (dī. ni. 1.157). Tathā hi sabbānatthapariharaṇapubbaṅgamāya niravasesahitasukhavidhānatapparāya niratisayāya payogasampattiyā sadevamanussāya pajāya accantupakāritāya, aparimitanirupamappabhāvaguṇavisesasamaṅgitāya ca sabbasattuttamo bhagavā aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ uttamaṃ gāravaṭṭhānaṃ, tena vuttaṃ – ‘‘sanarāmaralokagaru’’nti.
或者，若以聚合众生之称号为起因，谓世人众生被呼作世俗之语，合成“人鬼世”名。这里，亦有净天梵天众生随其名称合摄者。彼等由于无死故，实则为最真实之不死者。此“人鬼”名之深义，乃依如“世尊众生”之深义而释说。正如世尊为护世救众生立首倡者，且彼依一切益善法之实际境地，深现利益众生真功德，故称“人鬼世之主”。
Sobhanaṃ gataṃ gamanaṃ etassāti sugato. Bhagavato hi veneyyajanupasaṅkamanaṃ ekantena tesaṃ hitasukhanipphādanato sobhanaṃ, tathā lakkhaṇānubyañjana (dī. ni. 2.33; 3.198-200; ma. ni. 2.385, 386) paṭimaṇḍitarūpakāyatāyadutavilambita- khalitānukaḍḍhananippīḷanukkuṭikakuṭilākulatādidosarahitaṃ vilāsitarājahaṃsavasabhavāraṇamigarājagamanaṃ kāyagamanaṃ ñāṇagamanañca vipulanimmalakaruṇāsativīriyādiguṇavisesasahitamabhinīhārato yāva mahābodhi anavajjatāya sobhanamevāti.
所谓“优美殊胜之往来”，指世尊。世尊入王舍城与民众接近，致力于利益与安乐之成就，其行为殊胜优美。又其标志相好庄严，形容诸多，如经典所记：尊容端正，肌肤如净宝，足步轻盈，威仪庄严，如王者行于众中，乃至于大般涅槃之时，其美妙光彩无可比拟。
Atha vā sayambhuñāṇena sakalampi lokaṃ pariññābhisamayavasena parijānanto ñāṇena sammā gato avagatoti sugato. Tathā lokasamudayaṃ pahānābhisamayavasena pajahanto anuppattidhammataṃ āpādento sammā gato atītoti sugato. Lokanirodhaṃ nibbānaṃ sacchikiriyābhisamayavasena sammā gato adhigatoti sugato. Lokanirodhagāminipaṭipadaṃ bhāvanābhisamayavasena sammā gato paṭipannoti sugato. Sotāpattimaggena ye kilesā pahīnā, te kilese na puneti, na pacceti, na paccāgacchatīti sugatotiādinā nayena ayamattho vibhāvetabbo . Atha vā sundaraṃ ṭhānaṃ sammāsambodhiṃ nibbānameva vā gato adhigatoti sugato. Yasmā vā bhūtaṃ tacchaṃ atthasañhitaṃ vineyyānaṃ yathārahaṃ kālayuttameva ca dhammaṃ bhāsati, tasmā sammā gadatīti sugato, da-kārassa ta-kāraṃ katvā. Iti sobhanagamanatādīhi sugato, taṃ sugataṃ.
或者，举显世尊以自知之智慧，全然通达一切众生实相，故得正觉。世尊因断一切轮回生起、弃除世间烦恼，故亦得正觉。以世尊证得涅槃实相，达成断尽世间诸苦之果，亦称正觉。又以修习断灭观念正行，证得入灭道，亦称正觉。断尽烦恼永不复起，由此可辨正觉义。或者以美妙正觉之地，或以涅槃为所证，因实事达成故，称为正觉。世尊如实阐释法义，依因果时节显现皆恰当，故称正觉，此为正觉之由。以优美往来诸等故，称为正觉。
Puññapāpakammehi upapajjanavasena gantabbato gatiyo, upapattibhavavisesā. Tā pana nirayādivasena pañcavidhā, tāhi sakalassāpi bhavagāmikammassa ariyamaggādhigamena avipākārahabhāvakaraṇena nivattitattā bhagavā pañcahipi gatīhi suṭṭhu mutto visaṃyuttoti āha – ‘‘gativimutta’’nti. Etena bhagavato katthacipi gatiyā apariyāpannataṃ dasseti, yato bhagavā ‘‘devātidevo’’ti vuccati, tenevāha –
因善恶业所感之再生道，有诸不同之去处及境界。地狱等五种道，皆为一切众生因行不善法而受果报，但因菩提圣道业得修得圆满，诸恶果报得转灭。故世尊谓五种去处皆已得解脱称为“解脱之去处”。由此显示世尊于诸去处皆无所不周，故世尊亦称为“诸天之上天”。
‘‘Yena devūpapatyassa, gandhabbo vā vihaṅgamo;
无论是天界的诸天，还是乾闼婆或者飞鸟，
Yakkhattaṃ yena gaccheyyaṃ, manussattañca abbaje;
又或是能够往来的魔王及人间众生，
Te mayhaṃ āsavā khīṇā, viddhastā vinaḷīkatā’’ti. (a. ni. 4.36);
这些对我而言，烦恼皆已消灭，断除且淨化了。」（《增支部》4章36节）
Taṃtaṃgatisaṃvattanakānañhi kammakilesānaṃ aggamaggena bodhimūleyeva suppahīnattā natthi bhagavato gatipariyāpannatāti accantameva bhagavā sabbabhavayonigativiññāṇaṭṭhitisattāvāsasattanikāyehi suparimutto, taṃ gativimuttaṃ. Vandeti namāmi, thomemīti vā attho.
那些身负重罪、沉沦于恶业的人，因于菩提树根处被摧毁烦恼，世尊未见如此彻底消除的情况。世尊被称誉为远离一切生死根源的智者，已超脱了生死轮回的界限，世尊坐具在生死知识的巅峰上，处于究竟解脱的地位，故有此赞颂与礼敬，或名之为『至高无上』。
Atha vā gativimuttanti anupādisesanibbānadhātuppattiyā bhagavantaṃ thometi. Ettha hi dvīhākārehi bhagavato thomanā veditabbā – attahitasampattito, parahitapaṭipattito ca. Tesu attahitasampatti anāvaraṇañāṇādhigamato, savāsanānaṃ sabbesaṃ kilesānaṃ accantappahānato, anupādisesanibbānappattito ca veditabbā. Parahitapaṭipatti lābhasakkārādinirapekkhacittassa sabbadukkhaniyyānikadhammadesanāto, viruddhesupi niccaṃ hitajjhāsayato, ñāṇaparipākakālāgamanato ca. Sā panettha āsayato payogato ca duvidhā parahitapaṭipatti, tividhā ca attahitasampatti pakāsitā hoti. Kathaṃ? ‘‘Karuṇāsītalahadaya’’nti etena āsayato parahitapaṭipatti, sammā gadanatthena sugata-saddena payogato parahitapaṭipatti, ‘‘paññāpajjotavihatamohatamaṃ gativimutta’’nti etehi catusaccapaṭivedhatthena ca sugata-saddena tividhāpi attahitasampatti, avasiṭṭhena, ‘‘paññāpajjotavihatamohatama’’nti etena ca sabbāpi attahitasampattiparahitapaṭipatti pakāsitā hotīti.
或曰『究竟解脱』指的是无余涅槃的境界，是因无染着而生起的。此处对世尊的赞叹，应从两方面理解：一是自利的圆满达成，二是为利他的实修持行。关于自利圆满，是指，世尊具足无障碍的智慧，完全灭尽诸烦恼，证得无余涅槃的境界。再者，为利他的行持，心不依赖于名誉或利益，常行利世，诵说涅槃苦灭的真理，即使面临反对，仍由恒常持善的心态、正知正念以彼时智慧为助缘。此中利他行有两种发动根基，并显现三种自利圆满，如何？即具大悲心的轻柔谦恭，此为利他心的根本。借佛陀圣言作为正当理由所提倡的利他行为，以及佛陀通过四圣谛的深刻揭示，和佛陀圣言所彰显的三种自利圆满，最终成就彼此无遗漏的真义，三者皆能彰显为『已破除无明之慧灯』，诸利他行与自利达到的圆满，悉皆始终显彰于此。
Atha vā tīhākārehi bhagavato thomanā veditabbā – hetuto, phalato, upakārato ca. Tattha hetu mahākaruṇā, sā paṭhamapadena nidassitā. Phalaṃ catubbidhaṃ – ñāṇasampadā, pahānasampadā, ānubhāvasampadā, rūpakāyasampadā cāti. Tāsu ñāṇappahānasampadā dutiyapadena saccappaṭivedhatthena ca sugata-saddena pakāsitā honti. Ānubhāvasampadā tatiyapadena, rūpakāyasampadā yathāvuttakāyagamanasobhanatthena sugata-saddena, lakkhaṇānubyañjanapāripūriyā (dī. ni. 2.33; 3.198-200; ma. ni. 2.385-386) vinā tadabhāvato. Upakāro antaraṃ abāhiraṃ karitvā tividhayānamukhena vimuttidhammadesanā, so sammā gadanatthena sugata-saddena pakāsito hotīti veditabbaṃ.
或由三方面理解世尊应得的赞叹——原因、果报及利益。其原因是世尊具足无量大悲，是第一原因。而果报有四种：智慧的圆满、断灭烦恼的圆满、法的自在圆满、及身形端正圆满。在此其中，关于智慧及断灭烦恼的圆满，已由佛陀深刻论述四圣谛而明了；法的自在圆满，则为亲证无余涅槃的自在；身形端正圆满则指依佛陀正当而理智的身业姿态，包括特征及卓越殊胜的圆满彰显（见《增支部》2章33节，《中部》3章198-200节、《大部》2章385-386节）。至于利益，是指世尊以三种路径而上，外在内在兼行，宣说解脱义理，为令众生得利，且正当理智地以佛陀圣言广宣此义理，故应当如此理解。
Tattha ‘‘karuṇāsītalahadaya’’nti etena sammāsambodhiyā mūlaṃ dasseti. Mahākaruṇāsañcoditamānaso hi bhagavā saṃsārapaṅkato sattānaṃ samuddharaṇatthaṃ katābhinīhāro anupubbena pāramiyo pūretvā anuttaraṃ sammāsambodhiṃ adhigatoti karuṇā sammāsambodhiyā mūlaṃ. ‘‘Paññāpajjotavihatamohatama’’nti etena sammāsambodhiṃ dasseti. Anāvaraṇañāṇapadaṭṭhānañhi maggañāṇaṃ, maggañāṇapadaṭṭhānañca anāvaraṇañāṇaṃ ‘‘sammāsambodhī’’ti vuccatīti. Sammā gadanatthena sugata-saddena sammāsambodhiyā paṭipattiṃ dasseti, līnuddhaccapatiṭṭhānāyūhanakāmasukhallikattakilamathānuyoga- sassatucchedābhinivesādiantadvayarahitāya karuṇāpaññāpariggahitāya majjhimāya paṭipattiyā pakāsanato sugata-saddassa. Itarehi sammāsambodhiyā padhānāppadhānabhedaṃ payojanaṃ dasseti. Saṃsāramahoghato sattasantāraṇañcettha padhānaṃ payojanaṃ, tadaññamappadhānaṃ. Tesu padhānena parahitappaṭipattiṃ dasseti, itarena attahitasampattiṃ, tadubhayena attahitāya paṭipannādīsu (pu. pa. 24, 173) catūsu puggalesu bhagavato catutthapuggalabhāvaṃ dasseti. Tena ca anuttaradakkhiṇeyyabhāvaṃ uttamavandanīyabhāvaṃ, attano ca vandanakiriyāya khettaṅgatabhāvaṃ dasseti.
这里所谓“悲悯凉心”以此显示正自觉者的根基。世尊本怀大悲激励之心，逐渐圆满度众生于轮回污泥之中，继而成就无上正自觉，故悲悯为正自觉的根本。所谓“智慧光明破蒙昧”以此显示正自觉境地。无遮之智与路径之识立定，路径智慧对应无遮之智，故称为“正自觉”。世尊以信实而适切的妙语显示正自觉的修行，悲悯与智慧具足为中道之行，断除了嗜欲之苦、热恼之苦、烦恼牵缠，以悲智拥护的中道显露世尊法义。并且他以正自觉的不同重点和目的昭示众生。从轮回暗夜中渡众生此为重点，其余则为次要。用这些重点显现利他行为，用其他次重点显现自利之福，他以此在四种人中示现为世尊的第四种人身。凭此呈现无上、最当敬礼、依止于自尊重的本体。
Ettha ca karuṇāggahaṇena lokiyesu mahaggatabhāvappattāsādhāraṇaguṇadīpanato bhagavato sabbalokiyaguṇasampatti dassitā hoti, paññāggahaṇena sabbaññutaññāṇapadaṭṭhānamaggañāṇadīpanato sabbalokuttaraguṇasampatti. Tadubhayaggahaṇasiddho hi attho ‘‘sanarāmaralokagaru’’ntiādinā vipañcīyatīti. Karuṇāggahaṇena ca upagamanaṃ nirupakkilesaṃ dasseti, paññāggahaṇena apagamanaṃ. Tathā karuṇāggahaṇena lokasamaññānurūpaṃ bhagavato pavattiṃ dasseti, lokavohāravisayattā karuṇāya, paññāggahaṇena samaññāyānavidhāvanaṃ. Sabhāvānavabodhena hi dhammānaṃ samaññaṃ atidhāvitvā sattādiparāmasanaṃ hotīti. Tathā karuṇāggahaṇena mahākaruṇāsamāpattivihāraṃ dasseti, paññāggahaṇena tīsu kālesu appaṭihatañāṇaṃ, catusaccañāṇaṃ, catuppaṭisambhidāñāṇaṃ, catuvessārajjañāṇaṃ. Karuṇāggahaṇena mahākaruṇāsamāpattiñāṇassa gahitattā sesāsādhāraṇañāṇāni, cha abhiññā, aṭṭhasu parisāsu (ma. ni. 1.151) akampanañāṇāni, dasa balāni, cuddasa buddhañāṇāni, soḷasa ñāṇacariyā, aṭṭhārasa buddhadhammā, (dī. ni. aṭṭha. 3.305; vibha. mūla. ṭī. ganthārambhavaṇṇanāya) catucattārīsa ñāṇavatthūni, (saṃ. ni. 2.34) sattasattati ñāṇavatthūnīti (saṃ. ni. 2.34) evamādīnaṃ anekesaṃ paññāppabhedānaṃ vasena ñāṇacāraṃ dasseti.
在此，借助悲悯的坚守，显现世尊于世间有极广大迹象的非常殊胜功德；借助智慧的坚守，显现世尊以无所不知之智和路径智慧为基础的圆满超出世间的功德。这两种坚守结合起来的意义，即是“有如梵王般普遍庄严的尊者”等称誉。借悲悯坚持的接近，显示无玷污智慧，借智慧坚持的远离，则显示觉知的纯净。因此，借悲悯坚持表现世尊契合众生之正行，借智慧坚持则为契合正行的觉知方式。洞察诸法的本性，超越一切共有，从而住世间众生的圆满依止。以此，借悲悯坚持显现世尊至大悲悯的入定功德，借智慧坚持示现三个时期的不间断智慧——四圣谛智慧、四正断智慧、四王领智慧。借悲悯坚持揭示入定中对至大悲智的把握，其余一般智慧，六神通，八种不动知识，十种力量，十五佛智，十六智慧实践，十八佛法，四十三智慧素材，七十七智慧素材等种种殊胜，使智慧的运行显现多种差别。
Tathā karuṇāggahaṇena caraṇasampattiṃ, paññāggahaṇena vijjāsampattiṃ. Karuṇāggahaṇena sattādhipatitā, paññāggahaṇena dhammādhipatitā. Karuṇāggahaṇena lokanāthabhāvo, paññāggahaṇena attanāthabhāvo. Tathā karuṇāggahaṇena pubbakāribhāvo, paññāggahaṇena kataññutā . Tathā karuṇāggahaṇena aparantapatā, paññāggahaṇena anattantapatā. Karuṇāggahaṇena vā buddhakaradhammasiddhi, paññāggahaṇena buddhabhāvasiddhi. Tathā karuṇāggahaṇena paresaṃ tāraṇaṃ, paññāggahaṇena sayaṃ tāraṇaṃ. Tathā karuṇāggahaṇena sabbasattesu anuggahacittatā, paññāggahaṇena sabbadhammesu virattacittatā dassitā hoti. Sabbesañca buddhaguṇānaṃ karuṇā ādi, tannidānabhāvato. Paññā pariyosānaṃ, tato uttarikaraṇīyābhāvato. Iti ādipariyosānadassanena sabbe buddhaguṇā dassitā honti. Tathā karuṇāggahaṇena sīlakkhandhapubbaṅgamo samādhikkhandho dassito hoti. Karuṇānidānañhi sīlaṃ, tato pāṇātipātādiviratippavattito, sā ca jhānattayasampayoginīti. Paññāvacanena paññākkhandho. Sīlañca sabbabuddhaguṇānamādi, samādhi majjhe, paññā pariyosānanti. Evampi ādimajjhapariyosānakalyāṇā sabbe buddhaguṇā dassitā honti, nayato dassitattā. Eso eva hi niravasesato buddhaguṇānaṃ dassanupāyo, yadidaṃ nayaggāhaṇaṃ. Aññathā ko nāma samattho bhagavato guṇe anupadaṃ niravasesato dassetuṃ. Tenevāha –
同样，借悲悯坚持显示足迹的圆满，借智慧坚持显示智慧的圆满。借悲悯坚持表现众生之主，借智慧坚持表现法之主。悲悯表现为世界主，智慧表现为自身之主。借悲悯坚持为过去资格，借智慧坚持为感恩之心。借悲悯表现为向外倾注，借智慧表现为向内安住。借悲悯坚持佛手实现之法，借智慧坚持达成佛体显现。借悲悯坚持度脱他者，借智慧坚持自度自脱。借悲悯坚持示现度众生的慈护心，借智慧坚持示现远离一切法的专注心。诸佛功德悉由悲悯开端，由此起因而终结于智慧。以此示现为“由开端、中间及终结组成的诸佛功德”。借悲悯坚持显现戒行的先导，借智慧则为定行。因悲悯坚守而有戒，戒生止，止入禅定。因智慧说法而有智慧集团。戒为诸佛功德之首，定为中，慧为终。如此起首、中间与终结三者俱备，诸佛功德不缺，显现其中理路。此乃彻底无遗地显现诸佛功德的方法，称为主导杖执。除此之外，谁能无遗地彰显世尊功德？世尊即为——
‘‘Buddhopi buddhassa bhaṇeyya vaṇṇaṃ,
“即使是佛，也应描述佛的殊胜之相，
Kappampi ce aññamabhāsamāno;
即使长劫在于反复言说他人之过失，
Khīyetha kappo ciradīghamantare,
过失终将消灭，在长久无涯之中。”
Vaṇṇo na khīyetha tathāgatassā’’ti. (dī. ni. aṭṭha. 1.304; dī. ni. aṭṭha. 3.141; ma. ni. aṭṭha. 3.425, udā. aṭṭha. 53; bu. vaṃ. aṭṭha. 4.4; cariyā. aṭṭha. nidānakathāyaṃ, pakiṇṇakakathāyaṃ; apa. aṭṭha. 2.6.20);
「色相不坏」者，是如来的特性（见《长部尼连注》一卷304页、《长部尼连注》三卷141页、《中部尼连注》三卷425页、《译注》卷八53页、《分部尼连注》四卷4页、《传记》卷八卷序论、《杂注》卷二六二十节）。
Teneva ca āyasmatā sāriputtattherenāpi buddhaguṇaparicchedanaṃ pati anuyuttena ‘‘no hetaṃ bhante’’ti (dī. ni. 2.145) paṭikkhipitvā, ‘‘api ca me bhante dhammanvayo vidito’’ti (dī. ni. 2.146) vuttaṃ.
因此长老沙利竭尊者即使详宣佛德的各方面，本来负面的说法也被他驳回曰：「此非如来之意，尊者。」又说：「然于我，当知法之法系无误。」（见《长部尼连注》二卷145-146页）
Evaṃ saṅkhepena sakalasabbaññuguṇehi bhagavantaṃ abhitthavitvā idāni saddhammaṃ thometuṃ ‘‘buddhopī’’tiādimāha. Tattha buddhoti kattuniddeso. Buddhabhāvanti kammaniddeso. Bhāvetvā, sacchikatvāti ca pubbakālakiriyāniddeso. Yanti aniyamato kammaniddeso. Upagatoti aparakālakiriyāniddeso. Vandeti kiriyāniddeso, tanti niyamanaṃ. Dhammanti vandanakiriyāya kammaniddeso. Gatamalaṃ, anuttaranti ca tabbisesanaṃ.
如此，简略地凭借包括所有智慧功德，称赞世尊，现在发愿以正法赞叹『如来者』等语。此中“如来”是行为指示，“佛”是功德指示，“修习”指出以前世行，“证得”说明过去生活的完成。“去向无定”是行为尚未完成，“临近”指未来之业，“顶礼”是行为本身，表明约束之季。“法”是顶礼行为的功用。若论「去除污秽，至高无上」是该词的特殊意义。
Tattha buddha-saddassa tāva ‘‘bujjhitā saccānīti buddho, bodhetā pajāyāti buddho’’tiādinā (mahāni. 192; cūḷani. 95-97; paṭi. ma. 1.162) niddesanayena attho veditabbo. Atha vā savāsanāya aññāṇaniddāya accantavigamato, buddhiyā vā vikasitabhāvato buddhavāti buddho, jāgaraṇavikasanatthavasena. Atha vā kassacipi ñeyyadhammassa anavabuddhassa abhāvena ñeyyavisesassa kammabhāvena aggahaṇato kammavacanicchāya abhāvena avagamanatthavaseneva kattuniddeso labbhatīti buddhavāti buddho, yathā ‘‘dikkhito na dadātī’’ti, atthato pana pāramitāparibhāvito sayambhūñāṇena saha vāsanāya vihataviddhastaniravasesakileso mahākaruṇāsabbaññutaññāṇādiaparimeyya guṇagaṇādhāro khandhasantāno buddho. Yathāha –
关于佛号，一直有「具足真理者曰佛，觉醒令生者曰佛」等说（见《大本尼连注》192页，《小本尼连注》95-97页，《相应部注》一卷162页），此中显示意义：或因出离烦恼，菩提心增长，故称为佛，意指觉知与普及觉醒。另有因未认知应知法，或因未慧根，或因业使不识真理，欲表达行为否定意涵所用称谓。如「受戒不可传授」等，含义指超越波罗蜜的至高无上，具足自悟智慧、无玷污泥、广大神通大悲智慧汇聚、以五蕴为体的佛。正如所云——
‘‘Buddhoti yo so bhagavā sayambhū anācariyako pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi, tattha ca sabbaññutaṃ patto, balesu ca vasībhāva’’nti (mahāni. 192; cūḷani. 95-97; paṭi. ma. 1.162).
「谓佛者，彼世尊是自觉者，不作恶行，先世所不闻法中成就真理，且具一切智慧且威力无敌」（见《大本尼连注》192页，《小本尼连注》95-97页，《相应部注》一卷162页）。
Api-saddo sambhāvane, tena ‘‘evaṃ guṇavisesayutto sopi nāma bhagavā’’ti vakkhamānaguṇe dhamme sambhāvanaṃ dīpeti. Buddhabhāvanti sammāsambodhiṃ. Bhāvetvāti uppādetvā, vaḍḍhetvā ca. Sacchikatvāti paccakkhaṃ katvā. Upagatoti patto, adhigatoti attho, etassa ‘‘buddhabhāva’’nti etena sambandho. Gatamalanti vigatamalaṃ, niddosanti attho. Vandeti paṇamāmi, thomemi vā. Anuttaranti uttararahitaṃ, lokuttaranti attho. Dhammanti yathānusiṭṭhaṃ paṭipajjamāne apāyato ca, saṃsārato ca apatamāne katvā dhārayatīti dhammo.
关于『佛』这个名称的产生，意为配合此类特德，故言『具诸功德加持者，亦称世尊』以此彰显诸德。佛德意味着正觉。培养即造作、增长功德。证得是实证完成。临近是得成理义。去污是无垢无染。顶礼是敬礼、供养。无上是无上无匹。出世是超越世俗。如法是依教奉行，胜解是断除轮回生死的极乐，综观具足此义。
Ayañhettha saṅkhepattho – evaṃ vividhaguṇasamannāgato buddhopi bhagavā yaṃ ariyasaṅkhātaṃ dhammaṃ bhāvetvā, phalanibbānasaṅkhātaṃ pana sacchikatvā anuttaraṃ sammāsambodhiṃ adhigato, tametaṃ buddhānampi buddhabhāvahetubhūtaṃ sabbadosamalarahitaṃ attano uttaritarābhāvena anuttaraṃ paṭivedhasaddhammaṃ namāmīti. Pariyattisaddhammassāpi tappakāsanattā idha saṅgaho daṭṭhabbo. Atha vā ‘‘abhidhammanayasamuddaṃ bhāvetvā adhigacchi, tīṇi piṭakāni sammasī’’ti ca aṭṭhakathāyaṃ vuttattā pariyattidhammassāpi sacchikiriyāsammasanapariyāyo labbhatīti sopi idha vutto yevāti daṭṭhabbo. Tathā ‘‘yaṃ dhammaṃ bhāvetvā, sacchikatvā’’ti ca vuttattā buddhakaradhammabhūtāhi pāramitāhi saha pubbabhāge adhisīlasikkhādayopi idha dhamma-saddena saṅgahitāti veditabbā. Tāpi hi vigatapaṭipakkhatāya vigatamalā, anaññasādhāraṇatāya anuttarā cāti. Tathā hi sattānaṃ sakalavaṭṭadukkhanissaraṇāya katamahābhinīhāro mahākaruṇādhivāsapesalajjhāsayo paññāvisesapariyodātanimmalānaṃ dānadamasaññamādīnaṃ uttamadhammānaṃ satasahassādhikāni kappānaṃ cattāri asaṅkheyyāni sakkaccaṃ nirantaraṃ niravasesaṃ bhāvanāpaccakkhakaraṇehi kammādīsu adhigatavasībhāvo, acchariyācinteyyamahānubhāvo, adhisīlaadhicittānaṃ paramukkaṃsapāramippatto bhagavā paccayākāre catuvīsatikoṭisatasahassamukhena mahāvajirañāṇaṃ pesetvā anuttaraṃ sammāsambodhiṃ abhisambuddhoti.
这里所说的“汇集门”——即具备多种优良品质的世尊，如法修习圣谛法，证得果涅槃，并证得无上正觉。由此，世尊成为诸佛之中的佛陀，是佛果的缘起者，具足所有正法清净无瑕的庄严，以其超越众生的光辉，具足绝胜妙谛，为众生宣说无上正法。此处也应注意对经典文本的梳理，依据传记注释说法，译为“修习三藏并得通达”，亦是对传授之法的实证总结。又说“修习及证得”，此处应理解为佛之根本法门具足善法，先行善法如持戒、禅定等；并具证证无漏法，即圣谛无上法的全部义理。真正没有贪嗔烦恼、无有他难、最胜无比。由此可见，世尊怀大悲、安住无解脱烦恼的心，现前千万佛法中持戒禅定般涅槃等上品法，经过不可计数劫，持续无间断修习及成熟，成就令人称奇且不可思议的大功德，大丈夫的道德与心之庄严圆满。世尊以二十四亿二千万众生为因，于大智慧金刚觉的引导下，证得真正无上正觉的觉悟圣果。
Ettha ca ‘‘bhāvetvā’’ti etena vijjāsampadāya dhammaṃ thometi, ‘sacchikatvā’ti etena vimuttisampadāya. Tathā paṭhamena jhānasampadāya, dutiyena vimokkhasampadāya. Paṭhamena vā samādhisampadāya, dutiyena samāpattisampadāya. Atha vā paṭhamena khayañāṇabhāvena, dutiyena anuppādañāṇabhāvena. Purimena vā vijjūpamatāya, dutiyena vajirūpamatāya. Purimena vā virāgasampattiyā, dutiyena nirodhasampattiyā. Tathā paṭhamena niyyānabhāvena, dutiyena nissaraṇabhāvena. Paṭhamena vā hetubhāvena, dutiyena asaṅkhatabhāvena. Paṭhamena vā dassanabhāvena, dutiyena vivekabhāvena. Paṭhamena vā adhipatibhāvena, dutiyena amatabhāvena dhammaṃ thometi. Atha vā ‘‘yaṃ dhammaṃ bhāvetvā buddhabhāvaṃ upagato’’ti etena svākkhātatāya dhammaṃ thometi, ‘‘sacchikatvā’’ti etena sandiṭṭhikatāya. Tathā purimena akālikatāya, pacchimena ehipassikatāya. Purimena vā opaneyyikatāya, pacchimena paccattaṃ veditabbatāya dhammaṃ thometi.
此中“修习”意指藉由智慧与知识而增长法门，“证得”则指借由解脱成就法门。譬如，初法为禅定成就，继之为解脱成就；禅定可说是静定达成，解脱则为入灭；又如初为灭尽智，后为再生智；初如若智般，后如金刚智。亦即初证厌离，后证灭止。初为出世愿，后为离欲解脱。初以缘起为因，后以无为为果。初以见为缘，后以隔离为果。初以主宰为因，后以无死为果，从而阐释法的成就。又“修习使佛陀果生”，此是已宣说的法理；“证得”则是现见证法。前者无时限，后者于此世间现前。前是使能启发，后是个体智慧所证。
‘‘Gatamala’’nti iminā saṃkilesābhāvadīpanena dhammassa parisuddhataṃ dasseti, ‘‘anuttara’’nti etena aññassa visiṭṭhassa abhāvadīpanena vipulaparipuṇṇataṃ. Paṭhamena vā pahānasampadaṃ dhammassa dasseti, dutiyena pabhāvasampadaṃ. Bhāvetabbatāya vā dhammassa gatamalabhāvo yojetabbo . Bhāvanāguṇena hi so dosānaṃ samugghātako hotīti. Sacchikātabbabhāvena anuttarabhāvo yojetabbo. Sacchikiriyānibbattito hi taduttarikaraṇīyābhāvato anaññasādhāraṇatāya anuttaroti. Tathā ‘‘bhāvetvā’’ti etena saha pubbabhāgasīlādīhi sekkhā sīlasamādhipaññākkhandhā dassitā honti, ‘‘sacchikatvā’’ti etena saha asaṅkhatāya dhātuyā asekkhā sīlasamādhipaññākkhandhā dassitā hontīti.
“净除垢污”是以去除烦恼为灯，表法本净；“无上”则以无他优越为照耀，显示法的广博圆满。前示离弃成就，后显照明成就。应以修习法门导致垢污远离。修习以清除烦恼，而法的果报必是无上无过。依证法而言的无上，是因没有高者可超越，无可比拟之尊。所谓“修习”兼具前行戒定慧，显示修习期间的三学成就；“证得”则表示与无为法相应的不退转三学成就。
Evaṃ saṅkhepeneva sabbadhammaguṇehi saddhammaṃ abhitthavitvā, idāni ariyasaṅghaṃ thometuṃ ‘‘sugatassā’’tiādimāha. Tattha sugatassāti sambandhaniddeso, tassa ‘‘puttāna’’nti etena sambandho. Orasānanti puttavisesanaṃ. Mārasenamathanānanti orasaputtabhāve kāraṇaniddeso, tena kilesappahānameva bhagavato orasaputtabhāvakāraṇaṃ anujānātīti dasseti. Aṭṭhannanti gaṇanaparicchedaniddeso, tena ca satipi tesaṃ sattavisesabhāvena anekasatasahassasaṅkhyabhāve imaṃ gaṇanaparicchedaṃ nātivattantīti dasseti, maggaṭṭhaphalaṭṭhabhāvānativattanato. Samūhanti samudāyaniddeso. Ariyasaṅghanti guṇavisiṭṭhasaṅghātabhāvaniddeso, tena asatipi ariyapuggalānaṃ kāyasāmaggiyaṃ ariyasaṅghabhāvaṃ dasseti, diṭṭhisīlasāmaññena saṃhatabhāvato. Tattha urasi bhavā jātā, saṃvaddhā ca orasā. Yathā hi sattānaṃ orasaputtā attajātatāya pitusantakassa dāyajjassa visesena bhāgino honti, evametepi ariyapuggalā sammāsambuddhassa savanante ariyāya jātiyā jātatāya bhagavato santakassa vimuttisukhassa, ariyadhammaratanassa ca ekantabhāginoti orasā viya orasā. Atha vā bhagavato dhammadesanānubhāvena ariyabhūmiṃ okkamamānā, okkantā ca ariyasāvakā bhagavato urovāyāmajanitābhijātatāya nippariyāyena ‘‘orasaputtā’’ti vattabbataṃ arahanti. Sāvakehi pavattiyamānāpi hi dhammadesanā bhagavato ‘‘dhammadesanā’’ icceva vuccati, taṃmūlakattā, lakkhaṇādivisesābhāvato ca.
如此略尽所有法的优美，现可为尊贵圣僧群宣说“善逝”等佛号。此中“善逝”，义为承续，含“儿子”之意。“儿女”乃特指子嗣。诃达魔曾是魔所生子，故称“恶魔之子”，借此说明魔的断灭，是佛断除魔子性质的见证。数字“八”则指数目分门，三百、七十等众多数字唯有天地因果之理不虚。汇集乃成堆之义，圣僧指具备优特品质之僧团，（此“非圣者”为普通俗人）者身心相应与法相应之具足佛法僧团性。此中“胸中生具”寓意增长之法，吠陀子孙借此概念为比喻，正如世尊于无尽次第生起圣者之果位与涅槃喜乐，如蔚为大树荫加护众生。“恶魔之子”比喻圣者由世尊教法所生，因受彼深厚的佛法体悟，证得不可毁坏的真理。
Yadipi ariyasāvakānaṃ ariyamaggādhigamasamaye bhagavato viya tadantarāyakaraṇatthaṃ devaputtamāro , māravāhinī vā na ekantena apasādeti, tehi pana apasādetabbatāya kāraṇe vimathite tepi vimathitā eva nāma hontīti āha – ‘‘mārasenamathanāna’’nti. Imasmiṃ panatthe ‘māramārasenamathanāna’nti vattabbe ‘‘mārasenamathanāna’’nti ekadesasarūpekaseso katoti daṭṭhabbaṃ. Atha vā khandhābhisaṅkhāramārānaṃ viya devaputtamārassāpi guṇamāraṇe sahāyabhāvūpagamanato kilesabalakāyo ‘‘senā’’ti vuccati. Yathāha – ‘‘kāmā te paṭhamā senā’’tiādi (su. ni. 438; mahāni. 28, 68; cūḷani. 47). Sā ca tehi diyaḍḍhasahassabhedā, anantabhedā vā kilesavāhinī satidhammavicayavīriyasamathādiguṇapaharaṇehi odhiso vimathitā, vihatā, viddhastā cāti mārasenamathanā, ariyasāvakā. Etena tesaṃ bhagavato anujātaputtataṃ dasseti.
虽圣弟子修行时，诸天魔鬼或魔之先锋不能全然诋毁，但又因他们的破坏而动摇。此谓“恶魔之子”的破除。这里讲到魔军的构成，诸如感官欲望是其第一军团等，及其变化无量，烦恼诸刹多方作用，魔军激荡令其分别、思维紊乱、犹如敌军一样破坏圣法执持的修习者。圣弟子虽受此逆境试炼，却能借此显露与世尊相应的弟子行列身份。
Ārakattā kilesehi, anaye na iriyanato, aye ca iriyanato ariyā, niruttinayena. Atha vā sadevakena lokena ‘‘saraṇa’’nti araṇīyato upagantabbato, upagatānañca tadatthasiddhito ariyā, ariyānaṃ saṅghoti ariyasaṅgho, ariyo ca so, saṅgho cāti vā ariyasaṅgho, taṃ ariyasaṅghaṃ. Bhagavato aparabhāge buddhadhammaratanānampi samadhigamo saṅgharatanādhīnoti assa ariyasaṅghassa bahūpakārataṃ dassetuṃ idheva ‘‘sirasā vande’’ti vuttanti daṭṭhabbaṃ.
因厌弃烦恼，圣者不依赖于眼耳鼻舌身意六根等感官活动。此乃圣者的语言表达所具意义。又有一众天众护法，名为“依靠”，只是圣者们的坚定依止及证悟成就的印证。圣者集体名为圣僧，圣者即僧，僧即圣僧。世尊后期成就诸无上佛法珍宝，因此圣僧亦具大辅助之用，故有称“顶礼圣僧”。
Ettha ca ‘‘sugatassa orasānaṃ puttāna’’nti etena ariyasaṅghassa pabhavasampadaṃ dasseti, ‘‘mārasenamathanāna’’nti etena pahānasampadaṃ, sakalasaṃkilesappahānadīpanato. ‘‘Aṭṭhannampi samūha’’nti etena ñāṇasampadaṃ, maggaṭṭhaphalaṭṭhabhāvadīpanato. ‘‘Ariyasaṅgha’’nti etena pabhavasampadaṃ dasseti, sabbasaṅghānaṃ aggabhāvadīpanato. Atha vā ‘‘sugatassa orasānaṃ puttāna’’nti ariyasaṅghassa visuddhanissayabhāvadīpanaṃ, ‘‘mārasenamathanāna’’nti sammāujuñāyasāmīcippaṭipannabhāvadīpanaṃ, ‘‘aṭṭhannampi samūha’’nti āhuneyyādibhāvadīpanaṃ, ‘‘ariyasaṅgha’’nti anuttarapuññakkhettabhāvadīpanaṃ. Tathā ‘‘sugatassa orasānaṃ puttāna’’nti etena ariyasaṅghassa lokuttarasaraṇagamanasabbhāvaṃ dīpeti. Lokuttarasaraṇagamanena hi te bhagavato orasaputtā jātā. ‘‘Mārasenamathanāna’’nti etena abhinīhārasampadāsiddhaṃ pubbabhāge sammāpaṭipattiṃ dasseti. Katābhinīhārā hi sammā paṭipannā māraṃ, māraparisaṃ vā abhivijinanti. ‘‘Aṭṭhannampi samūha’’nti etena viddhastavipakkhe sekkhāsekkhadhamme dasseti, puggalādhiṭṭhānena maggaphaladhammānaṃ pakāsitattā. ‘‘Ariyasaṅgha’’nti aggadakkhiṇeyyabhāvaṃ dasseti. Saraṇagamanañca sāvakānaṃ sabbaguṇānamādi, sapubbabhāgappaṭipadā sekkhā sīlakkhandhādayo majjhe, asekkhā sīlakkhandhādayo pariyosānanti ādimajjhapariyosānakalyāṇā saṅkhepato sabbe ariyasaṅghaguṇā pakāsitā honti.
此处“贤者之教团之子孙”语，显现圣教团的光耀庄严；“魔的镇压”语，彰显断除魔障的清净庄严；“八圣众整体”语，彰显智慧圆满的庄严，指出正道果实确立的性质。“圣教团”的称谓，显现出教团首领的光芒普照。此外，“贤者之教团之子孙”还象征圣教团清净的根基，“魔的镇压”彰显善根正行，断除一切染污之业；“八圣众整体”，表明应受敬重的内涵，开示究竟功德之圣教团。由此可知，“贤者之教团之子孙”标示的是圣教团超世所依的本质。由于超世所依，是世尊真正的弟子所出生的依归。“魔的镇压”说明前半部份已成就断除魔障的正行。确实已断除魔障的人，及其随从魔使皆被彻底制服。“八圣众整体”，显现经过明晰辨别的修行功德，是以个体根基揭示正道果实的性质。“圣教团”则示现为诸教团中第一之具德者。弟子皈依之道，诸行的最初发展正如“有初分的修行”，是修行戒行等中等阶层；而圆满无缺之戒行等为终结阶层，从初到终齐聚，诸圣教团的诸多资质皆已彰显完整。
Evaṃ gāthāttayena saṅkhepato sakalaguṇasaṅkittanamukhena ratanattayassa paṇāmaṃ katvā, idāni taṃ nipaccakāraṃ yathādhippete payojane pariṇāmento ‘‘iti me’’tiādimāha. Tattha ratijananaṭṭhena ratanaṃ, buddhadhammasaṅghā. Tesañhi ‘‘itipi so bhagavā’’tiādinā yathābhūtaguṇe āvajjantassa amatādhigamahetubhūtaṃ anappakaṃ pītipāmojjaṃ uppajjati. Yathāha –
依此三句偈语简要地以所有诸德之名，向三宝奉上礼敬。此时如护法首领般悉心归依，自当为此完成其供养学业而产生庄严殊胜，乃至含带“如是我闻”等偈义作结。偈中“宝”指三宝，即佛法僧。由于“世尊如此称誉”，一切具德者慕名相应，故生无余涅槃得证因缘所生的无垢欢喜和殊胜喜乐。如偈言曰——
‘‘Yasmiṃ, mahānāma, samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti, ujugatamevassa tasmiṃ samaye cittaṃ hoti tathāgataṃ ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ, pamuditassa pīti jāyatī’’tiādi (a. ni. 6.10; a. ni. 11.11).
“于某时，长老大名，圣弟子忆念如来，彼时时心无贪染，亦无嗔恨，亦无痴迷，心正直地依止如来而起。然此心正直故，长老大名圣弟子得见义慧，证得法慧，生起依法集会的欢喜，生起充满欢喜的喜悦。”（戒律集·注释 6.10；戒律集·注释 11.11）
Cittīkatādibhāvo vā ratanaṭṭho. Vuttañhetaṃ –
此处“心定之类”等状态意即为“宝”之本义。本偈云——
‘‘Cittīkataṃ mahagghañca, atulaṃ dullabhadassanaṃ;
“心定为大团块，不可比拟，难以见到相似;
Anomasattaparibhogaṃ, ratanaṃ tena vuccatī’’ti. (khu. pā. aṭṭha. 6.3; dī. ni. aṭṭha. 2.33; su. ni. aṭṭha. 1.226; mahāni. aṭṭha. 50);
与无波如镜之静定相伴，故称为宝。”（聚部赞·注释 6.3；中部·注释 2.33；增支部·注释 1.226；大部赞·注释 50）
Cittīkatabhāvādayo ca anaññasādhāraṇā buddhādīsu eva labbhantīti. Vandanāva vandanāmayaṃ, yathā ‘‘dānamayaṃ, sīlamaya’’nti (dī. ni. 3.305; itivu. 60; netti. 34). Vandanā cettha kāyavācācittehi tiṇṇaṃ ratanānaṃ guṇaninnatā, thomanā vā. Pujjabhavaphalanibbattanato puññaṃ, attano santānaṃ puṇātīti vā. Suvihatantarāyoti suṭṭhu vihatantarāyo, etena attano pasādasampattiyā, rattanattayassa ca khettabhāvasampattiyā taṃ puññaṃ atthappakāsanassa upaghātakaupaddavānaṃ vihanane samatthanti dasseti. Hutvāti pubbakālakiriyā, tassa ‘‘atthaṃ pakāsayissāmī’’ti etena sambandho. Tassāti yaṃ ratanattayavandanāmayaṃ puññaṃ, tassa. Ānubhāvenāti balena.
心识等诸性，非他所能具，唯于佛等处得。敬礼即以礼敬为体，如所谓「布施为体、戒行为体」。此处所说敬礼，乃身语意三业持行三宝德性之表现，或称欢喜恭敬。因供养果报所生功德，故为自属弟子之净化。所谓清净障碍，谓良善障碍，借此自心清净与三宝德性之相关障碍，能安乐断除诸恶缘故障碍显现功德。"成就"者，过去时业；意谓「当以此助长期利益而宣说」。"其"者，即此三宝敬礼的功德。《小部律注》等亦云，此功德之力所及为感应之力。
Evaṃ ratanattayassa nipaccakārakaraṇe payojanaṃ dassetvā, idāni yassā dhammadesanāya atthaṃ saṃvaṇṇetukāmo, tassā tāva guṇābhitthavanavasena upaññāpanatthaṃ ‘‘dīghassā’’tiādi vuttaṃ. Tattha dīghasuttaṅkitassāti dīghappamāṇasuttalakkhitassa, etena ‘‘dīgho’’ti ayaṃ imassa āgamassa atthānugatā samaññāti dasseti. Nanu ca suttāniyeva āgamo, kassa pana suttehi aṅkananti? Saccametaṃ paramatthato, suttāni pana upādāyapaññatto āgamo. Yathā hi atthabyañjanasamudāye ‘‘sutta’’nti vohāro, evaṃ suttasamudāye ‘‘āgamo’’ti vohāro. Paṭiccasamuppādādinipuṇatthasabbhāvato nipuṇassa. Āgamissanti ettha, etena, etasmā vā attatthaparatthādayoti āgamo, āgamo ca so varo cāti āgamavaro, āgamasammatehi vā varoti āgamavaro, tassa. Buddhānaṃ anubuddhā buddhānubuddhā, buddhānaṃ saccapaṭivedhaṃ anugamma paṭividdhasaccā aggasāvakādayo ariyā. Tehi atthasaṃvaṇṇanāvasena, guṇasaṃvaṇṇanāvasena ca saṃvaṇṇitassa. Atha vā buddhā ca anubuddhā ca buddhānubuddhāti yojetabbaṃ. Sammāsambuddheneva hi tiṇṇampi piṭakānaṃ atthavaṇṇanākkamo bhāsito, yā ‘‘pakiṇṇakadesanā’’ti vuccati, tato saṅgāyanādivasena sāvakehīti ācariyā vadanti.
如此示现三宝德性为作本之助缘。今欲详述所说法义，因经文多所述褒扬之义，故称「长寿」等。所谓「长寿经文」，指镌写宣示经文广长者，意在宣扬经义深入通达。然经文乃圣教之落实，记载依义故而名为经。经虽称「集」，实则涵盖缘起等深义。诸经合称为「阿含」，既为教义之集合，又便于传授。此有诸义如实相续，故称为经藏。又称「经」，谓宣说义理之取舍所聚集故。佛弟子皆以诸义辨慧，为道之根基。此义由佛及佛所觉及其大弟子等圣人恪守涂识。因义理述说及功德褒扬故，佛及弟子皆令该经典为正法典范。此经文为净律、疏钞等修习及诠释基础，教诲弟子循之。
Saddhāvahaguṇassāti buddhādīsu pasādāvahasampattikassa. Ayañhi āgamo brahmajālādīsu (dī. ni. 1.5-7, 26-28) sīladiṭṭhādīnaṃ anavasesaniddesādivasena, mahāpadānādīsu (dī. ni. 2.3-5) purimabuddhānampi guṇaniddesādivasena, pāthikasuttādīsu (dī. ni. 3.3,4) titthiye nimadditvā appaṭivattiyasīhanāda nadanādivasena, anuttariyasuttādīsu (a. ni. 6.8) ca visesato buddhaguṇavibhāvanena ratanattaye sātisayappasādaṃ āvahati. Saṃvaṇṇanāsu cāyaṃ ācariyassa pakati, yā taṃtaṃsaṃvaṇṇanāsu ādito tassa tassa saṃvaṇṇetabbassa dhammassa visesaguṇakittanena thomanā. Tathā hi papañcasūdanīsāratthappakāsinīmanorathapūraṇīsu aṭṭhasālinīādīsu ca yathākkamaṃ ‘‘paravādamathanassa ñāṇappabhedajananassa dhammakathikapuṅgavānaṃ vicittappaṭibhānajananassa tassa gambhīrañāṇehi ogāḷhassa abhiṇhaso nānānayavicittassa abhidhammassā’’tiādinā thomanā katā.
所谓信施资粮之功德，以佛等所彰显者为最胜。此阿含经中白《梵网经》等，阐述戒律及见解，及诸大经中述佛之功德，如《大品经》初期佛陀前佛之功德说明。《异师续》等亦驳斥外道，显示佛教之雄辩声。最胜经中，尤以佛之德业细述，庄严圣迹。此经文中，导师于传说功德时，自如演说，称誉高僧及佛之明智，经深义通达，令听众欢喜。又沿用以前论著典范，依经训诂秩序，彰显该持法之品格深微。
Attho kathīyati etāyāti atthakathā, sā eva aṭṭhakathā, ttha-kārassa ṭṭha-kāraṃ katvā, yathā ‘‘dukkhassa pīḷanaṭṭho’’ti (paṭi. ma. 2.8). Ādito tiādimhi paṭhamasaṅgītiyaṃ. Chaḷabhiññatāya paramena cittavasībhāvena samannāgatattā, jhānādīsu pañcavidhavasitāsabbhāvato ca vasino, therā mahākassapādayo. Tesaṃ satehi pañcahi. Yāti yā aṭṭhakathā. Saṅgītāti atthaṃ pakāsetuṃ yuttaṭṭhāne ‘‘ayaṃ etassa attho, ayaṃ etassa attho’’ti saṅgahetvā vuttā. Anusaṅgītā ca yasattherādīhi pacchāpi dutiyatatiyasaṅgītīsu, iminā attano saṃvaṇṇanāya āgamanasuddhiṃ dasseti.
此章论述正义，名为义疏，乃释义者书，立场凝重。正如“苦集灭道”门派之明确阐释一般。开创者为具足六通及其他禅定法门之长老，如大咖萨巴等。诸长老作序，谓其义疏。所谓“疏”，指出诸处之义，故名。续篇数卷，继前述而为进一步阐述，彰显正法净明晦明。
Sīhassa lānato gahaṇato sīhaḷo, sīhakumāro. Taṃvaṃsajātatāya tambapaṇṇidīpe khattiyānaṃ, tesaṃ nivāsatāya tambapaṇṇidīpassa ca sīhaḷabhāvo veditabbo. Ābhatāti jambudīpato ānītā. Athāti pacchā. Aparabhāge hi asaṅkaratthaṃ sīhaḷabhāsāya aṭṭhakathā ṭhapitāti. Tenassa mūlaṭṭhakathā sabbasādhāraṇā na hotīti idaṃ atthappakāsanaṃ ekantena karaṇīyanti dasseti. Tenevāha – ‘‘dīpavāsīnamatthāyā’’ti. Tattha dīpavāsīnanti jambudīpavāsīnaṃ. Dīpavāsīnanti vā sīhaḷadīpavāsīnaṃ atthāya sīhaḷabhāsāya ṭhapitāti yojanā.
此称狮子为狮子般若之印记，意为狮子王子。《长老传》中记载斯里兰卡出狮子型贵胄，属王族居住。又以此地名为界，称为狮子国。所谓“阿毗曇”，即嘉摩岛。又“后”即其后续说法。阿毗曇以斯里兰卡方言书写。根本义疏普遍不通用，而此处专指苏悉陀之义释。因而说明其意义。又说“岛民”，指住于嘉摩岛之人，或指悉兰之译者所用方言书写而成义疏。
Apanetvānāti kañcukasadisaṃ sīhaḷabhāsaṃ apanetvā. Tatoti aṭṭhakathāto. Ahanti attānaṃ niddisati. Manoramaṃ bhāsanti māgadhabhāsaṃ. Sā hi sabhāvaniruttibhūtā paṇḍitānaṃ manaṃ ramayatīti. Tenevāha – ‘‘tantinayānucchavika’’nti, pāḷigatiyā anulomikaṃ pāḷibhāsāyānuvidhāyininti attho. Vigatadosanti asabhāvaniruttibhāsantararahitaṃ.
所谓“带来”，即携带相似袈裟之斯里兰卡方言。此谓义疏所言。其意正显自身。又谓“悦耳”，意指吠舍方言之雅音。此乃以清晰之言语，使智者心醉。故称“绳之歌唱”。谓顺时空语言笔调之口音纯正明朗。又谓无讽刺，辞达雅致，符合期望。
Samayaṃ avilomentoti siddhantaṃ avirodhento, etena atthadosābhāvamāha. Aviruddhattā eva hi theravādāpi idha pakāsiyissanti. Theravaṃsapadīpānanti thirehi sīlakkhandhādīhi samannāgatattā therā, mahākassapādayo. Tehi āgatā ācariyaparamparā theravaṃso, tappariyāpannā hutvā āgamādhigamasampannattā paññāpajjotena tassa samujjalanato theravaṃsapadīpā, mahāvihāravāsino therā, tesaṃ. Vividhehi ākārehi nicchīyatīti vinicchayo, gaṇṭhiṭṭhānesu khīlamaddanākārena pavattā vimaticchedakathā. Suṭṭhu nipuṇo saṇho vinicchayo etesanti sunipuṇavinicchayā. Atha vā vinicchinotīti vinicchayo, yathāvuttavisayaṃ ñāṇaṃ. Suṭṭhu nipuṇo cheko vinicchayo etesanti sunipuṇavinicchayā, etena mahākassapāditheraparamparābhato, tatoyeva ca aviparīto saṇhasukhumo mahāvihāravāsīnaṃ vinicchayoti tassa pamāṇabhūtataṃ dasseti.
“时间”称为毫无矛盾的确立原则，本处宣说其没有意义上的错误。不违背的性质即使在长老派学说中也将显现出来。所谓长老传灯，是指具足长老戒律等德的长老们，如伟大的咖萨巴足等。他们来到了这位老师的传承，经过修行圆满并具备获得经典的能力，由智慧之光的普照使那长老传灯灿烂发扬。其住处为大寺的长老们。各种形态的结论中，通过对结集之地的完整抑制杂染的方式，展开了论述。说这是极其精妙细密的结论，即通过非常精微的推敲总结而成。又称为“推敲结论”，即如实所说之法义的知识。此推敲结论乃由具有极高精通能力的审查者作成。由此可见，伟大咖萨巴足所传授的长老传承，及那不相反而紧密柔和的、大寺长老们的推敲结论，是具备尺度确实性的表现。
Sujanassa cāti ca-saddo sampiṇḍanattho, tena na kevalaṃ jambudīpavāsīnameva atthāya, atha kho sādhujanatosanatthañcāti dasseti, tena ca tambapaṇṇidīpavāsīnampi atthāyāti ayamattho siddho hoti, uggahaṇādisukaratāya tesampi bahupakārattā. Ciraṭṭhitatthanti ciraṭṭhitiatthaṃ , cirakālaṭṭhitiyāti attho. Idañhi atthappakāsanaṃ aviparītabyañjanasunikkhepassa atthasunayassa ca upāyabhāvato saddhammassa ciraṭṭhitiyā saṃvattati. Vuttañhetaṃ bhagavatā –
“贤人”和“四声”的聚合之意，由此不仅仅对住于珍宝洲（称为“伽蓝”地）上的人有意义，同时也指向善人为他人的利益。因此此义成立，并且对于住在铜叶洲的众生同样有用途，因便于总结发起等被广泛应用。所谓“长久存在”即是指“长时持续存在”的含义。在此义理阐显中，由于其不变的表明以及出生法义的明确展示，正法保证其持续长存。世尊曾言——
‘‘Dveme, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattanti. Katame dve? Sunikkhattañca padabyañjanaṃ, attho ca sunīto’’ti (a. ni. 2.21).
“比库们，有两法因正法之坚固不动、无毁无灭而持久存在。何曰二？一曰无误字母及语音，二曰法义无误。”（增支部·二章·二十一节）
Yaṃ atthavaṇṇanaṃ kattukāmo, tassā mahattaṃ pariharituṃ ‘‘sīlakathā’’tiādi vuttaṃ. Tenevāha – ‘‘na taṃ idha vicārayissāmī’’ti. Atha vā yaṃ aṭṭhakathaṃ kattukāmo, tadekadesabhāvena visuddhimaggo ca gahetabboti kathikānaṃ upadesaṃ karonto tattha vicāritadhamme uddesavasena dasseti ‘‘sīlakathā’’ tiādinā. Tattha sīlakathāti cārittavārittādivasena sīlavitthārakathā. Dhutadhammāti piṇḍapātikaṅgādayo (visuddhi. 1.22; theragā. aṭṭha. 2.845, 849) terasa kilesadhunanakadhammā. Kammaṭṭhānāni sabbānīti pāḷiyaṃ āgatāni aṭṭhatiṃsa, aṭṭhakathāyaṃ dveti niravasesāni yogakammassa bhāvanāya pavattiṭṭhānāni. Cariyāvidhānasahitoti rāgacaritādīnaṃ sabhāvādividhānena sahito. Jhānāni cattāri rūpāvacarajjhānāni, samāpattiyo catasso arūpasamāpattiyo. Aṭṭhapi vā paṭiladdhamattāni jhānāni, samāpajjanavasībhāvappattiyā samāpattiyo. Jhānāni vā rūpārūpāvacarajjhānāni , samāpattiyo phalasamāpattinirodhasamāpattiyo.
若要作法义说明时，应当避免过度繁琐，称其为“戒律说明”等即已。对此世尊曰：“此处吾不作具体评论”。若要作注疏，则当以单一节选的方式指示清净之道，作为说法者指导时所用，其内容清楚显示“戒律说明”等。于此，“戒律说明”指称有关守戒持守及规行的详细阐述。所谓“正法”包括供养断欲诸法（施食等）、断三毒等净法及业行所缘，共三类污染杂染的除灭之法。所谓“修行法门”乃指三十三种巴利文中所示的修行方法，其中注疏有两部分关于修行正业的依止基础。所谓“行为法制”涵盖由贪欲行为等诸恶习性及习惯规则组成。关于禅定，则有四种有色界禅、四种无色界禅的总计八种禅定境界。禅定获得量有八种，包括最初入定的状态以及能证得定的果位。禅定的层级则包含有色、无色境界的次第，以及果证禅定和灭尽禅定等。
Lokiyalokuttarabhedā cha abhiññāyo sabbā abhiññāyo. Ñāṇavibhaṅgādīsu āgatanayena ekavidhādinā paññāya saṅkaletvā sampiṇḍetvā nicchayo paññāsaṅkalananicchayo.
世俗与出世间智慧之区分，是诸种智慧的总括。依据智慧的分析释义等内容，通过统一思维归纳整合，得出完备结论，称为智能（智慧）汇总结论。
Paccayadhammānaṃ hetādīnaṃ paccayuppannadhammānaṃ hetupaccayādibhāvo paccayākāro, tassa desanā paccayākāradesanā, paṭiccasamuppādakathāti attho. Sā pana ghanavinibbhogassa sudukkaratāya saṇhasukhumā, nikāyantaraladdhisaṅkararahitā, ekattanayādisahitā ca tattha vicāritāti āha – ‘‘suparisuddhanipuṇanayā’’ti. Paṭisambhidādīsu āgatanayaṃ avissajjetvāva vicāritattā avimuttatanti maggā.
关于缘起法中缘与果的因果关系称为缘起因果的性质，此即缘的法相。对应之说法称为缘法宣讲，义即缘起的解释。因缘错综复杂难以穷尽，且组成之间互无妨碍，兼有一致性等特征，因此说此缘起论是精妙完备的。此理在通达分断智慧的观照中获得进一步审思，离弃混乱，故称为觉悟道。
Itipana sabbanti iti-saddo parisamāpane, pana-saddo vacanālaṅkāre, etaṃ sabbanti attho. Idhāti imissā aṭṭhakathāyaṃ. Na vicārayissāmi, punaruttibhāvatoti adhippāyo.
「Itipana sabbanti」之语为终结字句，「pana」为连词，构成言语装饰，整体之意即为终结表达。此即本注疏所说「在此教法中」。亦即不再作余思，复次生起之意谓督促也。
Idāni tasseva avicāraṇassa ekantakāraṇaṃ niddhārento ‘‘majjhe visuddhimaggo’’tiādimāha. Tattha ‘‘majjhe ṭhatvā’’ti etena majjhebhāvadīpanena visesato catunnaṃ āgamānaṃ sādhāraṇaṭṭhakathā visuddhimaggo, na sumaṅgalavilāsinīādayo viya asādhāraṇaṭṭhakathāti dasseti. ‘‘Visesato’’ti idaṃ vinayābhidhammānampi visuddhimaggo yathārahaṃ atthavaṇṇanā hoti yevāti katvā vuttaṃ.
现此确立无生思虑唯一原因，称曰“中道为净道”等。此中“处于中道”者，特示平中之显著，谓四经集通释义之通注本为净道，不同于如《苏曼伽罗玑》之非凡注疏。此“显著”亦为律藏与法藏之净道释义相称，实为意义阐明，故有此说。
Iccevāti iti eva. Tampīti visuddhimaggampi. Etāyāti sumaṅgalavilāsiniyā. Ettha ca ‘‘sīhaḷadīpaṃ ābhatā’’tiādinā atthappakāsanassa nimittaṃ dasseti, ‘‘dīpavāsīnamatthāya, sujanassa ca tuṭṭhatthaṃ, ciraṭṭhitatthañca dhammassā’’ti etena payojanaṃ, avasiṭṭhena karaṇappakāraṃ. Sīlakathādīnaṃ avicāraṇampi hi idha karaṇappakāro evāti.
「如是」者，如是意。「彼净道」者，指《苏曼伽罗玑》本。又「斯里兰卡岛现存」等表义标识，指为岛民、贤者悦纳，住持法理长久之目的，为后世存留。此处亦含戒律等思虑之作用，亦属目的事因。
Ganthārambhakathāvaṇṇanā niṭṭhitā. · 论藏开始语之阐释已毕。
Nidānakathāvaṇṇanā
因缘论注释
Vibhāgavantānaṃ sabhāvavibhāvanaṃ vibhāgadassanavaseneva hotīti paṭhamaṃ tāva vaggasuttavasena vibhāgaṃ dassetuṃ ‘‘tattha dīghāgamo nāmā’’tiādimāha. Tattha tatthāti ‘‘dīghassa āgamavarassa atthaṃ pakāsayissāmī’’ti yadidaṃ vuttaṃ, tasmiṃ vacane. Yassa atthaṃ pakāsayissāmīti paṭiññātaṃ, so dīghāgamo nāma vaggasuttavasena evaṃ vibhāgoti attho. Atha vā tatthāti ‘‘dīghāgamanissitamattha’’nti etasmiṃ vacane. Yo dīghāgamo vutto, so vaggādivasena edisoti attho. Attano saṃvaṇṇanāya paṭhamamahāsaṅgītiyaṃ nikkhittānukkameneva pavattabhāvadassanatthaṃ ‘‘tassa vaggesu…pe… vuttaṃ nidānamādī’’ti āha. Kasmā pana catūsu āgamesu dīghāgamo paṭhamaṃ saṅgīto, tattha ca sīlakkhandhavaggo ādito nikkhitto, tasmiñca brahmajālanti? Nāyamanuyogo katthacipi na pavattati, api ca saddhāvahaguṇato dīghanikāyo paṭhamaṃ saṅgīto. Saddhā hi kusaladhammānaṃ bījaṃ. Yathāha – ‘‘saddhā bījaṃ tapo vuṭṭhī’’ti, (saṃ. ni. 1.197; su. ni. 77) saddhāvahaguṇatā cassa dassitāyeva. Kiñca katipayasuttasaṅgahato, appaparimāṇato ca gahaṇadhāraṇādisukhato. Tathāhesa catuttiṃsasuttasaṅgaho catusaṭṭhibhāṇavāraparimāṇo ca. Sīlakathābāhullato pana sīlakkhandhavaggo paṭhamaṃ nikkhitto. Sīlañhi sāsanassa ādi, sīlapatiṭṭhānattā sabbaguṇānaṃ. Tenevāha – ‘‘tasmā tiha, tvaṃ bhikkhu, ādimeva visodhehi kusalesu dhammesu. Ko cādi kusalānaṃ dhammānaṃ? Sīlañca suvisuddha’’ntiādi (saṃ. ni. 5.395). Etena cassa vaggassa anvatthasaññatā vuttā hoti. Diṭṭhiviniveṭhanakathābhāvato pana suttantapiṭakassa niravasesadiṭṭhivibhajanaṃ brahmajālaṃ paṭhamaṃ nikkhittanti daṭṭhabbaṃ. Tepiṭake hi buddhavacane brahmajālasadisaṃ diṭṭhigatāni niggumbaṃ nijjaṭaṃ katvā vibhattasuttaṃ natthīti.
本篇为诸部分之本质与差别之描述。起首以诸长部经为例，言曰“此中有长篇集”等。乃谓于此处，依长篇集所现义理阐释，此为长篇集之名义。又亦言以长篇集为依止之义，即谓所说之长篇义理，依经集分章分类展示。自述诸本之一大纲称第一大集乃以长篇为始，并首置戒律部，名为《梵网》。其实其教顺序未必必然流行，惟因信德与多经集之纂合，故长部首作首集。信为善法之根本，故如言“信为善法之种子”等，为部中戒律篇丰富而首置。此集之结构，依善恶分别与经律藏判定，首以戒律部展示。《梵网》教义因分裂而无定处，然此处舍易言之。又因戒律余论，亦为此集强调之物。戒律为僧伽初基，乃诸善法基础，故有“所以初定戒法”等语。由是故，论断此集之核心，即是将戒律作为部首之基石。又以于此集故常规划分，有修正恶见分裂经文之意，首置为《梵网》，乃为避害之策略。此理于经藏中不可缺少，故说戒律首经之理由，亦为本说之立基。
Paṭhamamahāsaṅgītikathāvaṇṇanā第一次大结集语之阐释
Yassā paṭhamamahāsaṅgītiyaṃ nikkhittānukkamena saṃvaṇṇanaṃ kattukāmo, taṃ, tassā ca tantiāruḷhāya idha vacane kāraṇaṃ dassento ‘‘paṭhamamahāsaṅgīti…pe… veditabbā’’ti āha. Tattha yathāpaccayaṃ tattha tattha desitattā , paññattattā ca vippakiṇṇānaṃ dhammavinayānaṃ saṅgahetvā gāyanaṃ kathanaṃ saṅgīti, etena taṃtaṃsikkhāpadānaṃ suttānañca ādipariyosānesu, antarantarā ca sambandhavasena ṭhapitaṃ saṅgītikāravacanaṃ saṅgahitaṃ hoti. Mahāvisayattā, pūjanīyattā ca mahatī saṅgīti mahāsaṅgīti, paṭhamā mahāsaṅgīti paṭhamamahāsaṅgīti, tassā pavattikālo paṭhamamahāsaṅgītikālo, tasmiṃ paṭhamamahāsaṅgītikāle. Nidānanti ca desanaṃ desakālādivasena aviditaṃ viditaṃ katvā nidassetīti nidānaṃ. Sattānaṃ dassanānuttariyasaraṇādipaṭilābhahetubhūtāsu vijjamānāsupi aññāsu bhagavato kiriyāsu ‘‘buddho bodheyya’’nti (bu. vaṃ. aṭṭha. ratanacaṅkamanakaṇḍavaṇṇanā; cariyā. uddhānagāthāvaṇṇanā) paṭiññāya anulomato veneyyānaṃ maggaphalappattīnaṃ hetubhūtā kiriyā nippariyāyena buddhakiccanti āha – ‘‘dhammacakkappavattanañhi ādiṃ katvā’’ti. Tattha saddhindriyādidhammoyeva pavattanaṭṭhena cakkanti dhammacakkaṃ. Atha vā cakkanti āṇā, dhammato anapetattā dhammañca taṃ cakkañcāti dhammacakkaṃ, dhammena ñāyena cakkantipi dhammacakkaṃ. Yathāha –
若欲叙述第一大集之起始构架，现令明示其由来，故言曰“第一大集……应当知者”等。先述依因缘及与教义规章之演绎，合于歌颂唱诵，连贯经文上下文与各要意。此大歌颂具重大教理与礼敬之意，名为「大集颂」与「第一大集颂」，其传承循序明晰，既有时间起点即第一大集颂期。诠释中清楚明示经论之起讲时间点，俗称缘，由不知转知，谓入法缘由之展示。依此教义，为众生得见无上善法之缘起，即使尚未觉知，亦因佛之行事利益，而生动人心。是故“佛应觉”等尚行因缘，得成佛业，故言“转法轮乃第一要务”等。此中皈依信欲之轮及其它觉支之进展，皆为法轮。亦或释其为智慧灯火法轮，或论达法智慧之轮。故以此种多义，为法轮称也。如云：
‘‘Dhammañca pavatteti cakkañcāti dhammacakkaṃ, cakkañca pavatteti dhammañcāti dhammacakkaṃ, dhammena pavattetīti dhammacakkaṃ, dhammacariyāya pavattetīti dhammacakka’’ntiādi (paṭi. ma. 2, 39, 41).
“法转动，轮亦转动”，谓法轮转动；“轮转动，法亦转动”，谓法轮转动；言以法转动，即法轮转动；以行法转动，谓法轮转动，诸如此类（巴提经大集第二册第39、41页）。
‘‘Katabuddhakicce’’ti etena buddhakattabbassa kassacipi asesitabhāvaṃ dasseti. Nanu ca sāvakehi vinītāpi vineyyā bhagavatāyeva vinītā honti, yato sāvakabhāsitaṃ suttaṃ ‘‘buddhavacana’’nti vuccati, sāvakavineyyā ca na tāva vinītāti? Nāyaṃ doso tesaṃ vinayanupāyassa sāvakesu ṭhapitattā. Tenevāha –
“作佛所应为者”，此句显示佛之所应作事之无有遗漏。且众弟子虽已受持戒律，但戒法仍当由世尊亲自调御，故弟子所依传说之经，称为“佛语”，弟子戒法不能自行了知戒律之完善，此非发戒之过，乃佛所立戒教方策于弟子间已定故。于是说——
‘‘Na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā…pe… uppannaṃ parappavādaṃ saha dhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessa’’ntiādi (dī. ni. 2.168; saṃ. ni. 5.822; udā. 51).
“我不会在此生为恶人而成涅槃，除非我有众多弟子成为成熟的弟子，具足清净，精通多闻承持圣法……出现异端妄说，但我将随正法聚集众弟子，演说真实殊胜之法”，诸如此类经言（中部藏释义第二册第168条；杂藏释义第五册第822条；优陀那第五十一经）。
‘‘Kusinārāya’’ntiādi bhagavato parinibbutadesakālavisesadassanaṃ ‘‘aparinibbuto bhagavā’’ti gāhassa micchābhāvadassanatthaṃ, loke jātasaṃvaddhabhāvadassanatthañca . Tathā hi manussabhāvassa supākaṭakaraṇatthaṃ mahābodhisattā carimabhave dārapariggahādīnipi karontīti. Upādīyate kammakilesehīti upādi, vipākakkhandhā kaṭattā ca rūpaṃ. So pana upādi kilesābhisaṅkhāramāranimmathanena nibbānappattiyaṃ anossaṭṭho, idha khandhamaccumāranimmathanena ossaṭṭho nissesitoti ayaṃ anupādisesā, nibbānadhātu. Nibbānadhātūti cettha nibbutimattaṃ adhippetaṃ, itthambhūtalakkhaṇe cāyaṃ karaṇaniddeso. ‘‘Dhātubhājanadivase’’ti idaṃ na ‘‘sannipatitāna’’nti etassa visesanaṃ, ussāhajananassa pana visesanaṃ, ‘‘dhātubhājanadivase bhikkhūnaṃ ussāhaṃ janesī’’ti. Dhātubhājanadivasato hi purimapurimataradivasesu bhikkhū samāgatāti. Atha vā dhātubhājanadivase sannipatitānaṃ kāyasāmaggīvasena sahitānanti attho. Saṅghassa thero saṅghatthero, so pana saṅgho kiṃ parimāṇānanti āha – ‘‘sattannaṃ bhikkhusatasahassāna’’nti. Niccasāpekkhatāya hi edisesu samāso hotiyeva, yathā – ‘‘devadattassa garukula’’nti.
“于拘尸那城”始为世尊示现无余涅槃之特异时相，谓以“非无余涅槃世尊”之赞语以误导观念，因世间有生死延续之见解。因为人类本性趋向长久安乐，故大菩萨于后世常以财富庄严自持。所谓业结尘累，谓因业结缚，不净法相为体。此处“业结”者，谓因业力资粮，招致色身成形。此业结是烦恼造作之业，故此有结业为灭尽之条件，名涅槃界。涅槃界即断尽之处，此处专指涅槃之境界内涵。所谓“界”字，不谓五大汇合，而是指生起激情之日；所谓激情生起日者，乃比库于不同时间会集一处。又称激情生起日为会合，犹如身体和睦联合一体。僧团之长被称为“长老之长”，此僧团称作多少弟子呢？答曰：“七万三千比库”。此数字显示当时诸会必然有所依赖，如“迭瓦达德之家族”，此类现象。
Āyasmā mahākassapo puna dullabhabhāvaṃ maññamāno bhikkhūnaṃ ussāhaṃ janesīti sambandho. ‘‘Dhātubhājanadivase sannipatitāna’’nti idaṃ ‘‘bhikkhūnaṃ ussāhaṃ janesī’’ti ettha ‘‘bhikkhūna’’nti imināpi padena sambandhanīyaṃ. Subhaddena vuḍḍhapabbajitena vuttavacanamanussarantoti sambandho. Tattha anussaranto dhammasaṃvegavasenāti adhippāyo. ‘‘Saddhammaṃ antaradhāpeyyuṃ saṅgāyeyyaṃ…pe… ciraṭṭhitikaṃ tassa kimaññaṃ āṇaṇyaṃ bhavissatī’’ti etesaṃ padānaṃ ‘‘iti cintayanto’’ti etena sambandho. Tathā ‘‘yañcāha’’nti etassa ‘‘anuggahito pasaṃsito’’ti etena sambandho. Yaṃ pāpabhikkhūti ettha yanti nipātamattaṃ, kāraṇaniddeso vā, yena kāraṇena antaradhāpeyyuṃ, tadetaṃ kāraṇaṃ vijjatīti attho, addhaniyanti addhānamaggagāmi, addhānakkhamanti attho.
长老大咖萨巴再思量僧众之勤奋精进事。所谓“激情生起日”指“比库生起精进勤奋”之义，此“比库”二字与此处紧密相联。此语罗列乃由年长出家比库须跋提所述引申。此处强调听法后生起之法感夺力。所谓“正法必当隐没，僧团当合”……此语类推“思惟”“如此思惟”之因果联系。又说“某语经过辅佐称赞”亦有后续关联。所谓“恶比库”只是字句表达方式，其因则是因由而致法感身失。此因即将开启新法门，断除困厄前行之意。
Yañcāhanti ettha yanti yasmā, yena kāraṇenāti vuttaṃ hoti, kiriyāparāmasanaṃ vā etaṃ, tena ‘‘anuggahito pasaṃsito’’ti ettha anuggaṇhanaṃ pasaṃsanañca parāmasati. ‘‘Cīvare sādhāraṇaparibhogenā’’ti ettha ‘‘attanā samasamaṭṭhapanenā’’ti idha attanā-saddaṃ ānetvā cīvare attanā sādhāraṇaparibhogenāti yojetabbaṃ. Yassa yena hi sambandho dūraṭṭhampi ca tassa tanti atha vā bhagavatā cīvare sādhāraṇaparibhogena bhagavatā anuggahitoti yojanīyaṃ, etassāpi hi karaṇaniddesassa sahayogakattutthajotakattasambhavato. Yāvadeti yāvadeva, yattakaṃ kālaṃ, yattake vā samāpattivihāre, abhiññāvihāre vā ākaṅkhanto viharāmi ceva voharāmi ca, tathā kassapopīti attho. Idañca navānupubbavihārachaḷabhiññabhāvasāmaññena thutimattaṃ vuttanti daṭṭhabbaṃ. Na hi āyasmā mahākassapo bhagavā viya devasikaṃ catuvīsatikoṭisatasahassasaṅkhyā samāpattiyo samāpajjati, yamakapāṭihāriyādivasena vā abhiññāyo vaḷañjetīti. Tenevāha – ‘‘navānupubbavihārachaḷabhiññāppabhede’’ti . Tassa kimaññaṃ āṇaṇyaṃ bhavissati, aññatra dhammavinayasaṅgāyanāti adhippāyo. ‘‘Nanu maṃ bhagavā’’tiādinā vuttamevatthaṃ upamāvasena vibhāveti.
“某语之由，谓以何因”，此处说因造作之劝行也，被赞成、辅佐之义。所谓“衣着普通用法”，乃指衣着自行整持，带入自身之衣，且自适度调养衣法。此种联系亦遍及其远近，乃至于世尊也随常法服普遍接纳之故。此举乃共同承担因缘之表现，产生合作与次第协调之关系。所谓“于……期间”即指特定时间，或某种禅定修持。此皆谓“我”，此种自我称谓亦指大咖萨巴。此等新近渐次的禅定与智慧果证，于赞美中应当审视。毕竟大咖萨巴非如天界至尊者，非为何等千万级数之奇妙禅定所能及。故称“新近渐次禅定智慧的一切差别”，胜义即在于此。其断灭之处仅有禅法与律法集成。又曰“难道非世尊乎”用以比喻说明此理。
Tato paranti tato bhikkhūnaṃ ussāhajananato parato. Pure adhammo dippatīti apināma dibbati, yāva adhammo dhammaṃ paṭibāhituṃ samattho hoti, tato puretaramevāti attho. Āsanne anicchite hi ayaṃ pure-saddo. Dippatīti ca dippissati. Puresaddasanniyogena hi anāgatatthe ayaṃ vattamānappayogo, yathā – ‘‘purā vassati devo’’ti.
从此之后，对于比库们来说，是由努力而生的次第。过去说“邪法显现”，这是错误的说法，直到邪法能被正法所克服的期间，邪法仍然居先；因此“过去”的含义正是在此。这里的「过去」是指现在尚未愿意接受的教法，故为过去话。所谓“显现”是将要显现之意。因过去之语境关联未来，现在正处于来临之中，如“过去曾有天人降临”等说法。
‘‘Sakalanavaṅgasatthusāsanapariyattidhare…pe… ekūnapañcasate pariggahesī’’ti etena sukkhavipassakakhīṇāsavapariyantānaṃ yathāvuttapuggalānaṃ satipi āgamādhigamasabbhāve saha paṭisambhidāhi pana tevijjādiguṇayuttānaṃ āgamādhigamasampattiyā ukkaṃsagatattā saṅgītiyā bahupakārataṃ dasseti. Idaṃ vuttaṃ saṅgītikkhandhake, (pārā. 437) apaccakkhaṃ nāma natthi paguṇappavattibhāvato, samantapāsādikāyaṃ pana ‘‘asammukhā paṭiggahitaṃ nāma natthī’’ti (pārā. aṭṭha. paṭhamamahāsaṅgītikathā) vuttaṃ, taṃ ‘‘dve sahassāni bhikkhuto’’ti vuttampi bhagavato santike paṭiggahitamevāti katvā vuttaṃ. Caturāsītisahassānīti dhammakkhandhe sandhāyāha. Pavattinoti paguṇāni. Ānandattherassa navappāyāya parisāya vibbhamanena mahākassapatthero evamāha – ‘‘na vāyaṃ kumārako mattamaññāsī’’ti. Tattha mattanti pamāṇaṃ. Chandā āgamanaṃ viyāti padavibhāgo. ‘‘Kiñcāpi sekkho’’ti idaṃ na sekkhānaṃ agatigamanasabbhāvena vuttaṃ, asekkhānameva pana uccinitattāti daṭṭhabbaṃ . Paṭhamamaggeneva hi cattāri agatigamanāni pahīyantīti. ‘‘Abhabbo chandā…pe… agatiṃ gantu’’nti ca dhammasaṅgītiyā tassa yogyabhāvadassanena vijjamānaguṇakathanaṃ. Pariyattoti adhīto.
『全体新经派教法普及如……一百零四年载持』等语，是表示无余通达尽断烦恼已尽之出离者，依其应当具足的正见智慧、三明自在的义理，宣显获得正见之智慧，修行三明之成果，乃至于无上涅盘这一整体智慧，明晰多方面论证的说法。这出现在《总集论》卷中（篇437）。此外在附释《总集论第一大总集论》中说：“不可以现前调伏的名义而命名。”此处说：“二千比库”，即是世尊亲自证得而宣说的。所谓四十八千，是指诸法系列的总和。『现行』意为何者之能行也。长老阿难新教团在场时，大长老摩诃迦叶对此语说：“我们这群年轻人，不应妄自轻视。”此处“轻视”是度量的涵义。欲念即如语言段落构成。“多少学者”指示此不是不学之辈，唯有非学者才会自高自大。据说其主要道路上四种不通之处将被除尽。与教法合唱的那位，实际意义为智慧俱足之现前表现。『普及』即广泛传习。
Gāvo caranti etthāti gocaro, gocaro viya gocaro, bhikkhācaraṇaṭṭhānaṃ. Visabhāgapuggalo subhaddasadiso. Sattipañjaranti sattikhaggādihatthehi purisehi mallarājūnaṃ bhagavato dhātuārakkhakaraṇaṃ sandhāyāha. Taṃ palibodhaṃ chinditvā taṃ karaṇīyaṃ karotūti saṅgāhakena chinditabbaṃ chinditvā ekantakaraṇīyaṃ karotūti attho. Mahājananti bahujanaṃ. Gandhakuṭiṃ vanditvā paribhogacetiyabhāvatoti adhippāyo. Yathā tanti yathā aññopi yathāvuttasabhāvo, evanti attho. Saṃvejesīti ‘‘nanu bhagavatā paṭikacceva akkhātaṃ – ‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo’’’tiādinā (dī. ni. 2.183; saṃ. ni. 5.379; a. ni. 10.48; cūḷava. 437) saṃvegaṃ janesi. Ussannadhātukanti upacitadosaṃ. Bhesajjamattāti appakaṃ bhesajjaṃ. Appattho hi ayaṃ mattā-saddo, ‘‘mattāsukhapariccāgo’’tiādīsu (dha. pa. 290) viya. Dutiyadivaseti devatāya saṃvejitadivasato, jetavanavihāraṃ paviṭṭhadivasato vā dutiyadivase. Āṇāva cakkaṃ āṇācakkaṃ.
“牛群在吃草”，即指六根所缘的土地，像放牧场所，是比库行住处。比库中有部分人同舒巴闍色道相似。有时称为“七牢笼”，指七种枷锁，如头骨铁钩，将人为羁束，守护佛陀圣物的心意被称为“马拉国王的佛舍利守卫”。切断不合理的想法，维护必须的做法，乃行解脱之意。大千世界即多数众生。礼拜香净舍与护持佛教舍利宫即是尊重佛教。依此增广义理，如其他类似场所及集会存在，这就是意义。所谓痛恨，即如记载中世尊实语“汝等众生根本无常，无有不异”，引起内心忧惧与焦虑。兴奋之物谓感官欲望。药物微剂指小剂量药物。此为内省的苦乐语义，如《德行诗》第二百九十句所示。“第二日”指天神生祠，或于祇树精舍的隔日。双轮是指战车的象征。
Etadagganti eso aggo. Liṅgavipallāsena hi ayaṃ niddeso. Yadidanti ca yo ayaṃ, yadidaṃ khandhapañcakanti vā yojetabbaṃ. ‘‘Paṭhamaṃ āvuso upāli pārājikaṃ kattha paññatta’’nti kasmā vuttaṃ, nanu tassa saṅgītiyā purimakāle paṭhamabhāvo na yuttoti? No na yutto, bhagavatā paññattānukkamena pātimokkhuddesānukkamena ca paṭhamabhāvassa siddhattā. Yebhuyyena hi tīṇi piṭakāni bhagavato dharamānakāle ṭhitānukkameneva saṅgītāni, visesato vinayābhidhammapiṭakānīti daṭṭhabbaṃ. ‘‘Vatthumpi pucchī’’tiādi ‘kattha paññatta’ntiādinā dassitena saha tadavasiṭṭhampi saṅgahetvā dassanavasena vuttaṃ. Paṭhamapārājiketi paṭhamapārājikapāḷiyaṃ (pārā. 24), tenevāha – ‘‘na hi tathāgatā ekabyañjanampi niratthakaṃ vadantī’’ti.
“此谓为头领。”此言是说，借助词的变形，表达此意。所谓“此者”，即须结合五蕴整体来看。有人提问：“比库优波离第一戒在哪里界定？”为何会如此说？这显然不是以前的说明。实际上世尊照律所定戒律主题而确定第一戒。根据世尊时期现存的三藏教义，律藏和阿毗达摩藏，皆有相应的集录。询问及回答中，连带昔日的律藏亦得到承认。所谓第一比库犯巴拉基戒之语就是指最初比库犯戒之事（见篇24）。“世尊断不会发表无价值之语。”明确指出其言辞不虚妄。
Jātakādike khuddakanikāyapariyāpanne, yebhuyyena ca dhammaniddesabhūte tādise abhidhammapiṭake saṅgaṇhituṃ yuttaṃ, na pana dīghanikāyādippakāre suttantapiṭake, nāpi paññattiniddesabhūte vinayapiṭaketi dīghabhāṇakā ‘‘jātakādīnaṃ abhidhammapiṭake saṅgaho’’ti vadanti. Cariyāpiṭakabuddhavaṃsānañcettha aggahaṇaṃ, jātakagatikattā. Majjhimabhāṇakā pana ‘‘aṭṭhuppattivasena desitānaṃ jātakādīnaṃ yathānulomadesanābhāvato tādise suttantapiṭake saṅgaho yutto, na pana sabhāvadhammaniddesabhūte yathādhammasāsane abhidhammapiṭake’’ti jātakādīnaṃ suttantapiṭakapariyāpannataṃ kathayanti. Tattha ca yuttaṃ vicāretvā gahetabbaṃ.
《本生经》等小部经编已成，对于诸多以法教诠释为主的阿毗达摩藏，收集是可允许的。但对于长部经开始的《经藏》或者以律藏教义为主之《律藏》，则未必可行。长老经述说：“本生经这类，因非依顺原来法义，而是顺时代之序有所改变，故在经藏中合乎规制，但在阿毗达摩藏中并不适合。”此论述体现经藏中本生经之集合性质。须细细研究该说法。
Evaṃ nimittapayojanakāladesakārakakaraṇappakārehi paṭhamaṃ saṅgītiṃ dassetvā idāni tattha vavatthāpitasiddhesu dhammavinayesu nānappakārakosallatthaṃ ekavidhādibhede dassetuṃ ‘‘evameta’’ntiādimāha. Tattha vimuttirasanti vimuttiguṇaṃ, vimuttisampattikaṃ vā, aggaphalanipphādanato, vimuttikiccaṃ vā, kilesānaṃ accantaṃ vimuttisampādanato. Keci pana ‘‘vimuttiassāda’’nti vadanti.
以上述缘起、契机、时间区分和宣说方式，第一次勾勒合唱的内容后，现在在已确定的律藏与经藏等不同教义典籍中，为了展示多方面技艺，作一种类别区分，故说“此即如是”等语。此处“解脱果”意指解脱的性质或帮助修成解脱之事，乃产生初果阿拉汉的根本因缘，也同样包括斩尽烦恼得到色身涅盘之教法。也有部分说法称之为“解脱之证”作为简称。
Kiñcāpi avisesena sabbampi buddhavacanaṃ kilesavinayanena vinayo, yathānusiṭṭhaṃ paṭipajjamāne apāyapatanādito dhāraṇena dhammo, idhādhippete pana dhammavinaye niddhāretuṃ ‘‘tattha vinayapiṭaka’’ntiādimāha. Avasesaṃ buddhavacanaṃ dhammo, khandhādivasena sabhāvadhammadesanābāhullato. Atha vā yadipi dhammoyeva vinayopi, pariyattiyādibhāvato, vinayasaddasannidhāne pana bhinnādhikaraṇabhāvena payutto dhamma-saddo vinayatantividhuraṃ tantiṃ dīpeti yathā ‘‘puññañāṇasambhārā, gobalibaddha’’nti ca.
又如全部无遗漏的佛陀语，被称为烦恼和律仪的律法，是当依照既定的教行修持的法门，能够断除堕入恶道的行为。在此教法诸相中，有人说『在那之处，即律藏』等。全部佛陀语则属于法，是由蕴等类的本性法说所丰富。再者，仅就法而言，律亦属于训诂之物，因其属于律部声，虽在律法集处不同法卷中各有用法，但所附声词仍显律法精微真义，如『福慧聚集，境界所系』等。
‘‘Anekajātisaṃsāra’’nti ayaṃ gāthā bhagavatā attano sabbaññutañāṇapadaṭṭhānaṃ arahattappattiṃ paccavekkhantena ekūnavīsatimassa paccavekkhaṇañāṇassa anantaraṃ bhāsitā. Tenāha ‘‘idaṃ paṭhamabuddhavacana’’nti. Idaṃ kira sabbabuddhehi avijahitaṃ udānaṃ. Ayamassa saṅkhepattho – ahaṃ imassa attabhāvagehassa kārakaṃ taṇhāvaḍḍhakiṃ gavesanto yena ñāṇena taṃ daṭṭhuṃ sakkā, tassa bodhiñāṇassatthāya dīpaṅkarapādamūle katābhinīhāro ettakaṃ kālaṃ anekajātisaṃsāraṃ anekajātisatasahassasaṅkhyaṃ saṃsāravaṭṭaṃ anibbisaṃ taṃ ñāṇaṃ avindanto alabhantoyeva sandhāvissaṃ saṃsariṃ. Yasmā jarāvyādhimaraṇamissatāya jāti nāmesā punappunaṃ upagantuṃ dukkhā, na ca sā tasmiṃ adiṭṭhe nivattati, tasmā taṃ gavesanto sandhāvissanti attho. Diṭṭhosīti idāni mayā sabbaññutañāṇaṃ paṭivijjhantena diṭṭho asi. Puna gehanti puna imaṃ attabhāvasaṅkhātaṃ mama gehaṃ. Na kāhasi na karissasi. Tava sabbā avasesākilesaphāsukā mayā bhaggā. Imassa tayā katassa attabhāvagehassa kūṭaṃ avijjāsaṅkhātaṃ kaṇṇikamaṇḍalaṃ visaṅkhataṃ viddhaṃsitaṃ. Visaṅkhāraṃ nibbānaṃ ārammaṇakaraṇavasena gataṃ anupaviṭṭhaṃ idāni mama cittaṃ, ahañca taṇhānaṃ khayasaṅkhātaṃ arahattamaggaṃ ajjhagā adhigato pattosmīti. Ayaṃ manasā pavattitadhammānamādi. ‘‘Yadā have pātubhavanti dhammā’’ti (udā. 1, 2, 3) ayaṃ pana vācāya pavattitadhammānaṃ ādīti vadanti. Antojappanavasena kira bhagavā ‘‘anekajātisaṃsāra’’ntiādimāha (dha. pa. 153). ‘‘Pāṭipadadivase’’ti idaṃ ‘‘sabbaññubhāvappattassā’’ti na etena sambandhitabbaṃ, ‘‘paccavekkhantassa uppannā’’ti etena pana sambandhitabbaṃ. Visākhapuṇṇamāyameva hi bhagavā paccūsasamaye sabbaññutaṃ pattoti.
此『多生轮回』这首偈，是世尊于观照自身一切通达慧眼，证得阿拉汉果位之后、二十九年观照而成。故称『这是最初佛陀的语』。此为诸佛共证的颂歌。其大意是——我为了寻找此自性所在，寻求能增长渴爱之渊源，方能藉慧见其故。为得此觉悟慧见，在灯跋陀罗师脚下长期修习，历经多生多劫甚至数以百千计的轮回，不断探索此慧，终得不再作轮回之流浪者。因老病死苦恶重，生死名号屡复降临，不于彼处安歇，故探寻之人须臾不停。今由我悉知一切通达智见，已得见，已往还此宿命生死之家。你不造作，他不造作。你尽除我所有烦恼倾覆。我所造此宿命之家，迷惑如同蛆团破坏。此离散证灭作用引起的寂灭，现已现起于我心。且我正住于断除渴爱之阿拉汉道果。此乃心所发生之法的初现。『当诸法现起时』（经句1,2,3）即指此心所初现法。由隐晦方式，世尊说『多生轮回』等（《法句经》153偈）。『行当天』意指『得通达智之日』，非因其而相关本偈。『观照以来现起』则与之相关。于满月日，世尊之前所证通达悉已得成。
Vayadhammāti aniccalakkhaṇamukhena dukkhānattalakkhaṇampi saṅkhārānaṃ vibhāveti ‘‘yadaniccaṃ taṃ dukkhaṃ, yaṃ dukkhaṃ tadanattā’’ti (saṃ. ni. 3.15; paṭi. ma. 2.10) vacanato. Lakkhaṇattayavibhāvananayeneva ca tadārammaṇaṃ vipassanaṃ dassento sabbatitthiyānaṃ avisayabhūtaṃ buddhāveṇikaṃ catusaccakammaṭṭhānādhiṭṭhānaṃ aviparītaṃ nibbānagāminippaṭipadaṃ pakāsetīti daṭṭhabbaṃ. Idāni tattha sammāpaṭipattiyaṃ niyojeti ‘‘appamādena sampādethā’’ti. Atha vā ‘‘vayadhammā saṅkhārā’’ti etena saṅkhepena saṃvejetvā ‘‘appamādena sampādethā’’ti saṅkhepeneva niravasesaṃ sammāpaṭipattiṃ dasseti. Appamādapadañhi sikkhāttayasaṅgahitaṃ kevalaparipuṇṇaṃ sāsanaṃ pariyādiyitvā tiṭṭhatīti.
所谓灭法，即无常相性的显现、苦不净之相，也是由蕴生灭所显现，谓『无常者则是苦，苦者则是无我』（《相应部经》3.15；《律藏杂事》2.10）之教说。借由相性的分别观察，以此为基础呈现内观智慧，显示不染世俗的佛陀真实之教义，乃四圣谛法门坚固所立的无逆转涅槃之道。因此此处显示应当如实修行『应当用精进而证得』。又或综摄称『灭法乃生灭法』以简明地激励，应当以精进来成就修行，极简合中显现无缺的正行。谓此戒法正是成就彻底的修学整合，广泛周详而屹立不倒。
Paṭhamasaṅgītiyaṃ asaṅgītaṃ saṅgītikkhandhakakathāvatthuppakaraṇādi. Keci pana ‘‘subhasuttampi (dī. ni. 1.444) paṭhamasaṅgītiyaṃ asaṅgīta’’nti vadanti, taṃ pana na yujjati. Paṭhamasaṅgītito puretarameva hi āyasmatā ānandena jetavane viharantena subhassa māṇavassa bhāsitanti.
所谓第一炼唱者，指虽与炼唱有关的律藏章节和内容，但有人说『优婆塞经（《增支部》1.444）也为第一炼唱者之一』，此说则不恰当。炼唱称谓较早出自长老阿难尊者于竹林精舍与优婆塞所述而成。
Daḷhikammasithilīkaraṇappayojanā yathākkamaṃ pakatisāvajjapaṇṇattisāvajjesu sikkhāpadesu. Tenāti vividhanayattādinā. Etanti vividhavisesanayattāti gāthāvacanaṃ. Etassāti vinayassa.
此谓意在松弛坚固戒律业力，如适当施行于明令禁戒及细微戒律条文。乃是因各种施行而生的不同目的。谓多种不同功用之意图，乃偈语所指。即此即律之意。
Attatthaparatthādibhedeti yo taṃ suttaṃ sajjhāyati, suṇāti, vāceti, cinteti, deseti ca, suttena saṅgahito sīlādiattho tassāpi hoti, tena parassa sādhetabbato parassāpi hotīti, tadubhayaṃ taṃ suttaṃ sūceti dīpeti. Tathā diṭṭhadhammikasamparāyikaṃ lokiyalokuttarañcāti evamādibhede atthe ādi-saddena saṅgaṇhāti. Attha-saddo cāyaṃ hitapariyāyavacanaṃ, na bhāsitatthavacanaṃ, yadi siyā, suttaṃ attanopi bhāsitatthaṃ sūceti, parassāpīti ayamattho vutto siyā. Suttena ca yo attho pakāsito so tasseva hotīti, na tena parattho sūcito hoti, tena sūcetabbassa paratthassa nivattetabbassa abhāvā atthagahaṇañca na kattabbaṃ. Attatthaparatthavinimmuttassa bhāsitatthassa abhāvā ādiggahaṇañca na kattabbaṃ. Tasmā yathāvuttassa hitapariyāyassa atthassa sutte asambhavato suttadhārassa puggalassa vasena attatthaparatthā vuttā.
所谓本义与彼义之别，是指对经文的理解呈现不同面向。诵闻、听闻、言说、思惟、宣讲经文时，其涵义连同其戒律等含义均成立，且彼方亦应据此行持，从而此经文显示二者兼顾。同样，有见法的世俗与出世间观点等由此义理及其头尾所涵盖，故以彼等词头归纳。所谓义词，本即利义的传达词，而非真假与语意相反之词；若如此，则所表义理亦应包括自身经文，且应及他方。经文本身为释者所说明的义理，即为实义，不是为他义所示。若是他义被表明，则应回转该他义，而非去体现其义理及必需之收摄。故义理与他义解脱之义理相对概念与涵盖，既无义理覆盖又无收摄实为不该。故依正理利涵意义理非有可能与经文持者的人相违而说本义他义，亦复如是。
Atha vā suttaṃ anapekkhitvā ye attatthādayo atthappabhedā vuttā ‘‘na haññadatthatthipasaṃsalābhā’’ti etassa padassa niddese (mahāni. 63; cūḷani. 85) ‘‘attattho, parattho, ubhayattho, diṭṭhadhammiko attho, samparāyiko attho, uttāno attho, gambhīro attho, gūḷho attho, paṭicchanno attho, neyyo attho, nīto attho, anavajjo attho, nikkileso attho, vodāno attho, paramattho’’ti te suttaṃ sūcetīti attho. Imasmiṃ atthavikappe attha-saddo bhāsitatthapariyāyopi hoti. Ettha hi purimakā pañca atthappabhedā hitapariyāyā, tato pare cha bhāsitatthabhedā, pacchimakā pana ubhayasabhāvā. Tattha duradhigamatāya vibhāvane aladdhagādho gambhīro. Na vivaṭo gūḷho. Mūludakādayo viya paṃsunā akkharasannivesādinā tirohito paṭicchanno. Niddhāretvā ñāpetabbo neyyo. Yathārutavasena veditabbo nīto. Anavajjanikkilesavodānā pariyāyavasena vuttā, kusalavipākakiriyādhammavasena vā. Paramattho nibbānaṃ, dhammānaṃ aviparītasabhāvo eva vā. Atha vā ‘‘attanā ca appiccho hotī’’ti attatthaṃ, ‘‘appicchākathañca paresaṃ kattā hotī’’ti paratthaṃ sūceti. Evaṃ ‘‘attanā ca pāṇātipātā paṭivirato hotī’’tiādi (a. ni. 4.99, 265) suttāni yojetabbāni. Vinayābhidhammehi ca visesetvā sutta-saddassa attho vattabbo. Tasmā veneyyajjhāsayavasappavattāya desanāya attahitaparahitatādīni sātisayaṃ pakāsitāni hoti tapparabhāvato, na āṇādhammasabhāvavasappavattāyāti idameva ca ‘‘atthānaṃ sūcanato sutta’’nti vuttaṃ.
又或者，对于经文若不加分别，而将诸《自义》等义种说为“没有灭法的义趣”等，此处“义趣”一语的解释，有大义注63与小义注85云：“自义者、他义者、双重义者、所见法义者、相续义者、高昂义者、深远义者、隐蔽义者、隐匿义者、无法达义者、被引义者、无过失义者、无染污义者、现成义者、终极义者”等，此谓说明该经。此处义趣语，不仅仅具有表意义解释的词同义换说，还涵盖前古五种义趣的利益阐释；其后为词汇义趣分类；末代则是兼具双重性质。对此难以深入理解的，应有启蒙教导引导为深远明彻之义。非显露之义为隐匿，与根源如水波纹相似，如字的构成等各方面相合而潜伏。应生起警觉，当识此义趣。诸依次序所述如导引义、无过失、无累染、忍受等，此为利益果行法身义。终极义者是涅槃，为诸法的真实不变之性。又或谓“自己缺乏欲望”的义为自义，“他人不足关心”的义为他义。又有“自己断除杀生欲戒”的说法等（小部尼柯经4.99, 265）。诸此诸经应当结合解说。律藏经典中也当分别说出经文义理。故此因断除信念颠倒等，宣说利益自己利益他人等诸多内涵，谓之“指示义趣的经文”。
Sutte ca āṇādhammasabhāvā ca veneyyajjhāsayaṃ anuvattanti, na vinayābhidhammesu viya veneyyajjhāsayo āṇādhammasabhāve. Tasmā veneyyānaṃ ekantahitapaṭilābhasaṃvattanikā suttantadesanā hotīti ‘‘suvuttā cetthā’’tiādi vuttaṃ. Pasavatīti phalati. ‘‘Suttāṇā’’ti etassa atthaṃ pakāsetuṃ ‘‘suṭṭhu ca ne tāyatī’’ti vuttaṃ. Attatthādividhānesu ca suttassa pamāṇabhāvo, attatthādīnañca saṅgāhakattaṃ yojetabbaṃ tadatthappakāsanapadhānattā suttassa. Vinayābhidhammehi visesanañca yojetabbaṃ. Etanti ‘‘atthānaṃ sūcanato’’tiādikaṃ atthavacanaṃ. Etassāti suttassa.
经藏中，律藏般若之法相，二者果于断除信念颠倒而言，行法相是不一致的。故“断除信念颠倒”的经文是唯以利己为导向而宣说的教法之性质，这是“所善说处”等所表明的。果报是密合的结果。“诸经”一语旨在表明此理：“善通而非欺骗”。且在自义等体现不同义种组成总量，及经文的词汇选用中都应符合整体教义之指示。律藏般若有其特异修饰也应纳入此义。此即所谓“指示义趣”等语是经文含义。
Abhikkamantīti ettha abhi-saddo kamanakiriyāya vuddhibhāvaṃ atirekataṃ dīpeti, abhiññātā abhilakkhitāti ettha ñāṇalakkhaṇakiriyānaṃ supākaṭatāvisesaṃ, abhikkantenāti ettha kantiyā adhikattaṃ visiṭṭhatanti yuttaṃ kiriyāvisesakattā upasaggassa. Abhirājā abhivinayeti pana pūjitaparicchinnesu rājavinayesu abhi-saddo pavattatīti kathametaṃ yujjeyyāti ? Pūjanaparicchedanakiriyādīpanato, tāhi ca kiriyāhi rājavinayānaṃ yuttattā. Ettha hi atimālādīsu ati-saddo viya, abhi-saddo yathā saha sādhanena kiriyaṃ vadatīti abhirājaabhivinaya-saddā siddhā, evaṃ abhidhammasadde abhi-saddo saha sādhanena vuḍḍhiyādikiriyaṃ dīpetīti ayamattho dassitoti daṭṭhabbo.
“abhikkamanti”一词，此处以“abhi”为前缀，表示致力于某业的增长，对勤奋发扬起加深作用，其含义超出普通解释。abhiññātā与abhilakkhitā体现知识品质的显著；“abhikkantenāti”体现努力的超常与优越，宜视为有益于行为特性的前缀。相反，与“abhirājā abhivinaya”相关的词释，涉特殊朝廷律令中上下尊重行为的“abhi”复合词之起用。理应区分此语义用法的适合性。例如，尊敬礼拜行为的起用称“abhirājaabhivinaya”一词，应视为复合词。同样，“abhidhammasadde abhi”是指结合修持工具以促进增长之意，此意理清楚，可见。
Bhāvanāpharaṇavuḍḍhīhi vuḍḍhimantopi dhammā vuttā. Ārammaṇādīhīti ārammaṇasampayuttakammadvārapaṭipadādīhi. Avisiṭṭhanti aññamaññavisiṭṭhesu vinayasuttābhidhammesu avisiṭṭhaṃ samānaṃ. Taṃ piṭakasaddanti attho. Yathāvuttenāti ‘‘evaṃ duvidhatthenā’’tiādinā vuttappakārena.
论及修学品副增长，高扬成长的所成法等；所谓‘ārammaṇādim’即缘接因缘相应的行为因道等。不同律藏、经藏及般若，二者间有某种不同。彼以所说之经藏语为依据谓为“比喻词”。如前所述，在此谓是“如此分别之义，以及二种或多种意涵相互映证之明示”。
Kathetabbānaṃ atthānaṃ desakāyattena āṇādividhinā atisajjanaṃ pabodhanaṃ desanā. Sāsitabbapuggalagatena yathāparādhādisāsitabbabhāvena anusāsanaṃ vinayanaṃ sāsanaṃ. Kathetabbassa saṃvarāsaṃvarādino atthassa kathanaṃ vacanapaṭibaddhatākaraṇaṃ kathā. Kathīyati vā etthāti kathā. Saṃvarāsaṃvarassa kathā saṃvarāsaṃvarakathā. Esa nayo itaresupi. Bheda-saddo visuṃ visuṃ yojetabbo ‘‘desanābhedaṃ sāsanabhedaṃ kathābhedañca yathārahaṃ paridīpaye’’ti. Bhedanti ca nānattanti attho. Sikkhā ca pahānāni ca gambhīrabhāvo ca sikkhāppahānagambhīrabhāvaṃ, tañca paridīpaye. Ettha yathāti upārambhanissaraṇadhammakosarakkhaṇahetupariyāpuṇanaṃ suppaṭipatti duppaṭipattīti etehi pakārehi. Āṇaṃ paṇetuṃ arahatīti āṇāraho sammāsambuddhattā. Vohāraparamatthānampi sabbhāvato āha āṇābāhullatoti. Ito paresupi eseva nayo. Pacurāparādhā seyyasakādayo. Ajjhāsayo āsayova atthato diṭṭhi, ñāṇañca. Vuttañcetaṃ –
应说解说各种义趣者，师资、妥熟教导者以“指示智慧即断除”等方式，和调用经文，启发觉悟。对应该守戒行的个人，以及应当谴责的过失行为以劝善戒律为教导。其说教具有警戒悔过，自我严肃约束之言辞，应为用语。谓之“说教之法”。“说”一词此处义有“诉说”、“宣说”等多重义涵。区别之词要尽量分开，例如“说教的类别、戒律的类别及故事的类别”，皆要适宜分别，毕竟意义不同。“戒”和“弃戒”之深奥意涵，应予显明阐述。此处也适用诸多举例指出上升与凋零，避恶趋善，严格守持，实行方便等等。此即所说的“断除前行之法”，“安住起始及放下聚集障碍”等。诸如此类皆属极其重要的教义示范。尚有“阿拉汉即正觉”等义涵，全体都需要适时适当的说明演绎。至于他者罪过与心根本，见解和知见等，意即另一层的领悟，亦应指出。现说至此。
‘‘Sassatucchedadiṭṭhi ca, khanti cevānulomike;
“断灭见的教理，以及由忍受等而得以和顺”的义理，此即继续传承、遵循断除见与恕忍之法。
Yathābhūtañca yaṃ ñāṇaṃ, etaṃ āsayasaddita’’nti. (visuddhi. ṭī. 1.136);
所谓『如实智』，是指依真理而知道的智慧。
Anusayā kāmarāgabhavarāgadiṭṭhipaṭighavicikicchāmānāvijjāvasena satta anāgatā kilesā, atītā paccuppannā ca tatheva vuccanti. Na hi kālabhedena dhammānaṃ sabhāvabhedo atthīti. Cariyāti cha mūlacariyā, antarabhedena anekavidhā, saṃsaggavasena tesaṭṭhi honti. Te pana amhehi asammohantaradhānasuttaṭīkāyaṃ vibhāgato dassitā, atthikehi tato gahetabbā. Atha vā cariyāti caritaṃ, taṃ sucaritaduccaritavasena duvidhaṃ. Adhimutti nāma sattānaṃ pubbaparicayavasena abhiruci, sā duvidhā hīnapaṇītabhedena. Ghanavinibbhogābhāvato diṭṭhimānataṇhāvasena ‘‘ahaṃ mamā’’ti saññino. Mahanto saṃvaro asaṃvaro. Buddhiattho hi aya’makāro yathā ‘‘asekkhā dhammā’’ti (dha. sa. 11).
习气乃是根本力量，具杀戒欲、世俗欲爱、存在爱、见惑、疑惑等七种未来烦恼，以及过去和现在的烦恼，皆称为习气。因为法的本质和时间无关，不因时间变化而有性质不同。行为又谓根本行为，内部分别多种，有多样交缠，这七种行为便是如此。此诸行为已通过我们佛陀教法消除之律注详论，理义上应当承受。行为又谓已作之行为，分善恶两类。所谓执著，是众生由过去经历而生起的喜好，这喜好分为两种，以轻重善恶为别。烦恼虽重但具断灭性，执著则因见解烦恼与渴爱而生“我属我有”之执。重大则有自制，轻则不制。显达者谓此乃“未成熟法”，此乃智慧造作，如同“未成就法”一样（《菩提道次第修》。11）。
Tīsupicetesu ete dhammatthadesanā paṭivedhāti ettha tantiattho tantidesanā tantiatthapaṭivedho ca tantivisayā hontīti vinayapiṭakādīnaṃ atthadesanāpaṭivedhādhārabhāvo yutto, piṭakāni pana tanti yevāti tesaṃ dhammādhārabhāvo kathaṃ yujjeyyāti? Tantisamudāyassa avayavatantiyā ādhārabhāvato. Avayavassa hi samudāyo ādhārabhāvena vuccati, yathā – ‘‘rukkhe sākhā’’ti. Dhammādīnañca dukkhogāhabhāvato tehi vinayādayo gambhīrāti vinayādīnañca catubbidho gambhīrabhāvo vutto. Tasmā dhammādayo eva dukkhogāhattā gambhīrā, na vinayādayoti na codetabbametaṃ samukhena, visayavisayīmukhena ca vinayādīnaṃyeva gambhīrabhāvassa vuttattā. Dhammo hi vinayādayo, tesaṃ visayo attho, dhammatthavisayā ca desanāpaṭivedhoti. Tattha paṭivedhassa dukkarabhāvato dhammatthānaṃ, desanāñāṇassa dukkarabhāvato desanāya ca dukkhogāhabhāvo veditabbo, paṭivedhassa pana uppādetuṃ asakkuṇeyyattā, tabbisayañāṇuppattiyā ca dukkarabhāvato dukkhogāhatā veditabbā.
在三种科目中，此处法义说明及阐释，谓“三科目义”“科目说义”与“科目义说明”皆属一体。律藏诸经著作基于义意义展开说明，但诸藏本身即是科目，如何能说成为法义的基础？科目由成分科目组成，彼成分科目乃合成科目，譬如树木与树枝。法等诸经因苦谛的起因，拥有深远根基，故律等经文亦因其深远性而有四种深根，律等因其内涵被称深重。故此诸法即苦谛的基础而为深重，经律非浅薄，此理不可以形式相对论断。此处分辨义因难解故应认识法义、教义知识的难、教说之苦根性，及因知识产生困难故亦应察见苦由产生所致。
‘‘Hetumhi ñāṇaṃ dhammapaṭisambhidā’’ti etena vacanena dhammassa hetubhāvo kathaṃ ñātabboti? ‘‘Dhammapaṭisambhidā’’ti etassa samāsapadassa avayavapadatthaṃ dassentena ‘‘hetumhi ñāṇa’’nti vuttattā. ‘‘Dhamme paṭisambhidā’’ti ettha hi ‘‘dhamme’’ti etassa atthaṃ dassentena ‘‘hetumhī’’ti vuttaṃ, ‘‘paṭisambhidā’’ti etassa ca atthaṃ dassentena ‘‘ñāṇa’’nti. Tasmā hetudhamma-saddā ekatthā, ñāṇapaṭisambhidā-saddā cāti imamatthaṃ vadantena sādhito dhammassa hetubhāvo, atthassa hetuphalabhāvo ca evameva daṭṭhabbo.
『缘因智慧，即法的洞察之知』，此语中如何明了法之「缘因」实质？『法洞察』此复合语谓呈现组成部分，故揭示为『缘因之智慧』。『法』此为主语，『缘因』谓其依止，『洞察』为智慧，故称缘因智慧。于是缘因二字为法的缘起因素，智慧则指知见。如此因缘与智慧连结，洞察因缘法的来由，或谓因缘之理，即因缘智慧，具有引发果的因果义相，体现法之来由来源。
Yathādhammanti cettha dhamma-saddo hetuṃ hetuphalañca sabbaṃ saṅgaṇhāti. Sabhāvavācako hesa, na pariyattihetubhāvavācako, tasmā yathādhammanti yo yo avijjāsaṅkhārādidhammo , tasmiṃ tasminti attho. Dhammānurūpaṃ vā yathādhammaṃ. Desanāpi hi paṭivedho viya aviparītasavisayavibhāvanato dhammānurūpaṃ pavattati, yato ‘aviparītābhilāpo’ti vuccati. Dhammābhilāpoti atthabyañjanako aviparītābhilāpo, etena ‘‘tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā’’ti (vibha. 718) ettha vuttaṃ sabhāvadhammaniruttiṃ dasseti, saddasabhāvattā desanāya. Tathā hi niruttipaṭisambhidāya parittārammaṇādibhāvo paṭisambhidāvibhaṅgapāḷiyaṃ (vibha. 749) vutto. Aṭṭhakathāyañca ‘‘taṃ sabhāvaniruttiṃ saddaṃ ārammaṇaṃ katvā’’tiādinā (vibha. aṭṭha. 642) saddārammaṇatā dassitā. ‘‘Imassa atthassa ayaṃ saddo vācako’’ti vacanavacanīye vavatthapetvā taṃtaṃvacanīya vibhāvanavasena pavattito hi saddo desanāti. ‘‘Anulomādivasena vā kathana’’nti etena tassā dhammaniruttiyā abhilāpaṃ kathanaṃ tassa vacanassa pavattanaṃ dasseti. ‘‘Adhippāyo’’ti etena ‘‘desanāti paññattī’’ti etaṃ vacanaṃ dhammaniruttābhilāpaṃ sandhāya vuttaṃ, na tabbinimuttaṃ paññattiṃ sandhāyāti dasseti.
所谓「如法」，指法义名相包含了因与果之全貌。这“如法”一词所指者，是指并非单纯文义或外在文字因缘，而是内涵法义之理，因而“如法”意谓依法而言，是依据法身的不变理相。诸无明等所造诸行依此理解意脉其义。教法的介绍仿佛言语解释，精确表达本义，所说明的是不违背语义的法语，称为“正说不违”之义。所谓法语，意味着文义表法，在此表法基础上，此说法细分为“语义”与义理表法之二。此处揭示语义的解释、依语义法理诠释音声的意义。故正法开示用语，是教法内容的根本说明，亦即注疏中所称「法义之传达」。注疏中又论及音声的生成，称为“辩说发起”，解释此法语发起即为法语的生成机制。此语言发起非徒以语文字成形，亦涵盖语言之传达意旨。且语音发起包含意念表达，如同“依顺”语言产生的顺利演说（言语条章）等。此外所谓“准则”，即教法中用以说明之定义，依此教授义理，非泛指一般俗称。此种说法，显示语言为法义传达的核心作用，而不是单纯凭空之命名或杂音。
Nanu ca ‘‘dhammo tantī’’ti imasmiṃ pakkhe dhammassa saddasabhāvattā dhammadesanānaṃ viseso na siyāti? Na, tesaṃ tesaṃ atthānaṃ bodhakabhāvena ñāto, uggahaṇādivasena ca pubbe vavatthāpito saddappabandho dhammo, pacchā paresaṃ avabodhanatthaṃ pavattito tadatthappakāsako saddo desanāti. Atha vā yathāvuttasaddasamuṭṭhāpako cittuppādo desanā, musāvādādayo viya. ‘‘Vacanassa pavattana’’nti ca yathāvuttacittuppādavasena yujjati. So hi vacanaṃ pavatteti, tañca tena pavattīyati desīyati. ‘‘So ca lokiyalokuttaro’’ti evaṃ vuttaṃ abhisamayaṃ yena pakārena abhisameti, yaṃ abhisameti, yo ca tassa sabhāvo, tehi pākaṭaṃ kātuṃ ‘‘visayato asammohato ca atthānurūpaṃ dhammesū’’tiādimāha. Tattha hi visayato atthādianurūpaṃ dhammādīsu avabodho avijjādidhammasaṅkhārādiatthatadubhayapaññāpanārammaṇo lokiyo abhisamayo, asammohato atthādianurūpaṃ dhammādīsu avabodho nibbānārammaṇo maggasampayutto yathāvuttadhammatthapaññattīsu sammohaviddhaṃsano lokuttaro abhisamayoti. Abhisamayato aññampi paṭivedhatthaṃ dassetuṃ ‘‘tesaṃ tesaṃ vā’’tiādimāha. ‘Paṭivedhanaṃ paṭivedho’ti iminā hi vacanatthena abhisamayo, ‘paṭivijjhīyatīti paṭivedho’ti iminā taṃtaṃrūpādidhammānaṃ aviparītasabhāvo ca ‘‘paṭivedho’’ti vuccatīti.
然而，此处所言“法即科目”，是否意味着法说文字的本质不存在差别？不也。各义的理解乃依据修习者的证悟与记忆而知，且通过前说阐释并引述已成文的经文，接受传法时由缘起般惹生，故得善记忆，是称为法语。又如词组开示了心念之起，并不因谎言等杂乱语词而生。“语言发起”即心念起起，心念驱动语言。佛教所言的“此亦属世间与出世间”分别，亦由此心念觉知与证悟而显现。世间境界中，无明习气诸行便被称为世俗法藏及其传入，而觉悟及涅槃之所依谓出世间法。由此可见，清净无染之法是出世间层面，混杂痴惑习气的是世俗层面。教说可分为两类，世俗层面表念相应法门，出世间层面则为涅槃之道。以此归结，说明此处诸法分辨能使修行人明辨世间与出世间法的殊异本质。且教义对义理的说法、心念的发起等都是深入细致的分析，令修行者洞见法蕴，断除痴惑，趋至觉悟。
Yathāvuttehi dhammādīhi piṭakānaṃ gambhīrabhāvaṃ dassetuṃ ‘‘idāni yasmā etesu piṭakesū’’tiādimāha. Yo cetthāti etesu taṃtaṃpiṭakagatesu dhammādīsu yo paṭivedho, etesu ca piṭakesu tesaṃ tesaṃ dhammānaṃ yo aviparītasabhāvoti yojetabbaṃ. Dukkhogāhatā ca avijjāsaṅkhārādīnaṃ dhammatthānaṃ duppaṭivijjhatāya, tesaṃ paññāpanassa dukkarabhāvato taṃdesanāya, paṭivedhanasaṅkhātassa paṭivedhassa uppādanavisayikaraṇānaṃ asakkuṇeyyattā, aviparītasabhāvasaṅkhātassa paṭivedhassa duviññeyyatāya eva veditabbā.
如前所说，为了显示经藏等的深奥内涵，有言“如今何以称之为此等经藏”之语。若依此处，此等各藏中法义的体性之领悟；且于各藏中，诸法之不可反转之性，应当明照解说。所谓苦之侵扰、无明与行等法义的难以究竟通达，因其难以阐明而法义难达，故此说法难度甚大。于念诵讲说法义时，由于其法义围绕着不逆转之体性，领悟亦因此分为两：一为领悟之生成不可促成，二为依于体性不可逆转而难明辨之处，唯应亲证体认之。
Yanti yaṃ pariyattiduggahaṇaṃ sandhāya vuttaṃ. Atthanti bhāsitatthaṃ, payojanatthañca. Na upaparikkhantīti na vicārenti. Na nijjhānaṃ khamantīti nijjhānapaññaṃ nakkhamanti, nijjhāyitvā paññāya disvā rocetvā gahetabbā na hontīti adhippāyo. Itīti evaṃ etāya pariyattiyā. Vādappamokkhānisaṃsā attano upari parehi āropitavādassa niggahassa pamokkhappayojanā hutvā dhammaṃ pariyāpuṇanti, vādappamokkhā vā nindāpamokkhā. Yassa catthāyāti yassa ca sīlādipūraṇassa anupādāvimokkhassa vā atthāya dhammaṃ pariyāpuṇanti ñāyena pariyāpuṇantīti adhippāyo. Assāti assa dhammassa. Nānubhontīti na vindanti. Tesaṃ te dhammā duggahitattā upārambhamānadabbamakkhapalāsādihetubhāvena dīgharattaṃ ahitāya dukkhāya saṃvattanti. Bhaṇḍāgāre niyutto bhaṇḍāgāriko, bhaṇḍāgāriko viya bhaṇḍāgāriko, dhammaratanānupālako. Aññatthaṃ anapekkhitvā bhaṇḍāgārikasseva sato pariyatti bhaṇḍāgārikapariyatti.
所谓“契合其广传难聚之义”，即合于经文之义理及其明了之用意。所谓不别探查，即不加深思。所谓不致于圆融究竟智慧，即不生智慧之光明。经传即是此义。于辩论之解脱而言，解脱之义为超脱于自他外加之谬说，辩论得到解脱方可称为成熟之法传。此乃经法所成，乃由自身修持守律圆满及出离执染之解脱所证之法，正确圆满地获得经教的意趣。言此乃其义理。其法虽多，然因其受法损害，缘由若罪愆如癞疮、麻风等，且多由恶因累积故，长久遭受伤害苦难。藏有守护者储藏宝物，如同守护法宝者。彼存者于经论传习中，应视为具足正知正见的法宝守护者，专注于经藏的保护和传承，非他无关。
‘‘Tāsaṃyevā’’ti avadhāraṇaṃ pāpuṇitabbānaṃ chaḷabhiññācatuppaṭisambhidādīnaṃ vinaye pabhedavacanābhāvaṃ sandhāya vuttaṃ. Verañjakaṇḍe (pārā. 12) hi tisso vijjāva vibhattā. Dutiye pana ‘‘tāsaṃyevā’’ti avadhāraṇaṃ catasso paṭisambhidā apekkhitvā kataṃ, na tisso vijjā. Tā hi chasu abhiññāsu antogadhāti sutte vibhattā yevāti.
“此即”应理解为与六种神通、四种究竟分别等具足之者有关，且依律藏中无分派之语义为据说。于《戒本》卷十二有明言，三明具足分野。次卷中“此即”一词所指非三明而是四种究竟分别。此谓六种神通最终集于一经所说之分别即此有所指也。
Duggahitaṃ gaṇhāti, ‘‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati anañña’’ntiādinā (ma. ni. 1.396). Dhammacintanti dhammasabhāvavicāraṇaṃ, ‘‘cittuppādamatteneva dānaṃ hoti, sayameva cittaṃ attano ārammaṇaṃ hoti, sabbaṃ cittaṃ asabhāvadhammārammaṇa’’nti ca evamādi. Tesanti tesaṃ piṭakānaṃ.
所谓难以获知者，如“我晓得世尊所说法，如同识知此识流转轮回，别无他法”等言。此谓法之本质思惟，即觉知法之性相，譬喻心之仅能成为施舍之根本，心本身为自身所缘，诸心皆为非自性法之所缘。此等思想即为诸藏所摄。
Etanti etaṃ buddhavacanaṃ. Atthānulomato anulomiko. Anulomikataṃyeva vibhāvetuṃ ‘‘kasmā panā’’tiādi vuttaṃ. Ekanikāyampīti ekasamūhampi . Poṇikā cikkhallikā ca khattiyā, tesaṃ nivāso poṇikanikāyo cikkhallikanikāyo ca.
“此即”谓此为佛言之汇聚，正合于其义理连贯；以正理体现“何以故耶？”等相关之问答。所谓“单部”即指统一集合。如波尼（Poṇi）与斯迦里（Cikkhali）之族为贵族，其居所分别命名为波尼族及斯迦里族。
Navappabhedanti ettha kathaṃ navappabhedaṃ? Sagāthakañhi suttaṃ geyyaṃ, niggāthakañca suttaṃ veyyākaraṇaṃ, tadubhayavinimuttañca suttaṃ udānādivisesasaññārahitaṃ natthi, yaṃ suttaṅgaṃ siyā, maṅgalasuttādīnañca (khu. pā. 5.2; su. ni. 225) suttaṅgasaṅgaho na siyā, gāthābhāvato, dhammapadādīnaṃ viya, geyyaṅgasaṅgaho vā siyā, sagāthakattā, sagāthavaggassa viya, tathā ubhatovibhaṅgādīsu sagāthakappadesānanti? Vuccate –
所谓新分支，此处如何理解为新分支？有带序号的经文，有歌谣，有无歌谣之经说，无特定释义之经，如何成为经藏？诸如《吉祥经》等无歌谣者，作为经藏聚集者则不成，而如《法句经》等带歌谣，其收集归为具序歌谣之藏。所谓带序歌谣的经说体，如同带序行的经卷中，此二者合称为带序法文。此谓之名。
‘‘Suttanti sāmaññavidhi, visesavidhayo pare;
『经文』者是指一般规范之经文，『特别规范』则属于特别的类别。
Sanimittā niruḷhattā sahatāññena nāññato’’. (sārattha. ṭī. 1.paṭhamamahāsaṅgītikathāvaṇṇanā);
此二者中，因缘与缘起不难通晓，彼此相承，而无他别异。（为主要义理）（《要义注疏》第一篇大型集曲释论载）
Sabbassāpi hi buddhavacanassa suttanti ayaṃ sāmaññavidhi. Tenevāha āyasmā mahākaccāno nettiyaṃ – ‘‘navavidhasuttantapariyeṭṭhī’’ti (netti. saṅgahavāra). ‘‘Ettakaṃ tassa bhagavato suttāgataṃ suttapariyāpannaṃ (pāci. 255, 1242), sakavāde pañcasuttasatānī’’ti (dha. sa. aṭṭha. nidānakathā; kathā. aṭṭha. nidānakathā) evamādi ca etassa atthassa sādhakaṃ.
世尊所有的佛陀语中，凡称为『经文』者即属于一般规范之经文。对此，长老大玛哈咖吒那曾于《经注集》中指出曰：『经文共有九种，而高胜者在经文种类中』。《义集》与《论释》缘起经文注中又云：『如是等乃是世尊所说经文的总集，及在文类上依约称为五百部经』。以此为例，能成就此义的即是上述注释所示之内容。
Visesavidhayopare sanimittā tadekadesesu geyyādayo visesavidhayo tena tena nimittena patiṭṭhitā. Tathā hi geyyassa sagāthakattaṃ tabbhāvanimittaṃ. Lokepi hi sasilokaṃ sagāthakaṃ (netti. aṭṭha. 13) cuṇṇiyaganthaṃ ‘geyya’nti vadanti. Gāthāvirahe pana sati pucchaṃ katvā vissajjanabhāvo veyyākaraṇassa tabbhāvanimittaṃ. Pucchāvissajjanañhi ‘byākaraṇa’nti vuccati, byākaraṇameva veyyākaraṇaṃ. Evaṃ sante sagāthakādīnampi pucchaṃ katvā vissajjanavasena pavattānaṃ veyyākaraṇabhāvo āpajjatīti? Nāpajjati, geyyādisaññānaṃ anokāsabhāvato, ‘gāthāvirahe satī’ti visesitattā ca. Tathā hi dhammapadādīsu kevalaṃ gāthābandhesu, sagāthakattepi somanassañāṇamayikagāthāyuttesu, ‘vuttañheta’ntiādivacanasambandhesu, abbhutadhammapaṭisaṃyuttesu ca suttavisesesu yathākkamaṃ gāthāudānaitivuttakaabbhutadhammasaññā patiṭṭhitā, tathā satipi gāthābandhabhāve bhagavato atītāsu jātīsu cariyānubhāvappakāsakesu jātakasaññā, satipi pañhāvissajjanabhāve, sagāthakatte ca kesuci suttantesu vedassa labhāpanato vedallasaññā patiṭṭhitāti evaṃ tena tena sagāthakattādinā nimittena tesu tesu suttavisesesu geyyādisaññā patiṭṭhitāti visesavidhayo suttaṅgato pare geyyādayo. Yaṃ panettha geyyaṅgādinimittarahitaṃ, taṃ suttaṅgaṃ visesasaññāparihārena sāmaññasaññāya pavattanatoti. Nanu ca sagāthakaṃ suttaṃ geyyaṃ, niggāthakaṃ suttaṃ veyyākaraṇanti suttaṅgaṃ na sambhavatīti codanā tadavatthā vāti? Na tadavatthā, sodhitattā. Sodhitañhi pubbe gāthāvirahe sati pucchāvissajjanabhāvo veyyākaraṇassa tabbhāvanimittanti.
在特别规范之上，因缘方面则存在十一种不同歌谣与诗体等形式，每一形式皆因其因缘而成立。譬如歌谣的同韵结构，即因注重音调与意境方成。世间众生常称歌谣为有韵诗歌，缺少韵脚则称为韵尾问答文。‘问’即‘结束’，‘结束’谓之解释。如此，当存在韵律诗等类型时，若问答文般作为结束形式，即成为解释文的样态。然歌谣等称谓包含不同特殊意义，如有‘韵尾问答文’所特有的性质。又如《法句经》等，仅收录纯粹韵诗，并于有韵的章节末尾附以‘如是说’等称辞，与伟大法义相合，因此形成经文类型的韵诗，正如前代佛陀宣说的行为事迹载于本生的特定场合内，于问答结束处含有韵尾结构，使人获得听闻之欢喜，因而产生韵诗印象。因每种韵结构等因缘，在各经文细节中成立韵诗及类似形式的名称。若某篇经文无韵诗等标志，即归于一般规范类别，称为普通经文。难道说有韵诗的经文、问答结束的经文，或者无韵尾的经文就不属于经文？若如此理解则错误，经过审查，的确因韵尾问答结构才产生解释文的形式而已。
Yañca vuttaṃ – ‘‘gāthābhāvato maṅgalasuttādīnaṃ (khu. pā. 5.1, 2, 3) suttaṅgasaṅgaho na siyā’’ti, taṃ na, niruḷhattā. Niruḷho hi maṅgalasuttādīnaṃ suttabhāvo. Na hi tāni dhammapadabuddhavaṃsādayo viya gāthābhāvena paññātāni, atha kho suttabhāvena. Teneva hi aṭṭhakathāyaṃ ‘‘suttanāmaka’’nti nāmaggahaṇaṃ kataṃ. Yañca pana vuttaṃ – ‘‘sagāthakattā geyyaṅgasaṅgaho siyā’’ti, tadapi natthi, yasmā sahatāññena. Saha gāthāhīti hi sagāthakaṃ. Sahabhāvo nāma atthato aññena hoti, na ca maṅgalasuttādīsu kathāvinimutto koci suttapadeso atthi, yo ‘saha gāthāhī’ti vucceyya, na ca samudāyo nāma koci atthi, yadapi vuttaṃ – ‘‘ubhatovibhaṅgādīsu sagāthakappadesānaṃ geyyaṅgasaṅgaho siyā’’ti tadapi na, aññato. Aññā eva hi tā gāthā jātakādipariyāpannattā. Ato na tāhi ubhatovibhaṅgādīnaṃ geyyaṅgabhāvoti. Evaṃ suttādīnaṃ aṅgānaṃ aññamaññasaṅkarābhāvo veditabbo.
如经中说：「无韵尾问答文故，吉祥经等不能称为经集」，此说不可赞成，乃因不能理解。实吉祥经等亦包含经文体式，不似《法句经》《佛谱》等仅由韵诗组成而成。故此处的论述说『被称为经文』是经名之总称。又有论说『韵律歌集尚应包括歌谣』，实亦不成立，因未相承。所谓合唱即歌谣，合韵乃本质关系。在吉祥经等章节中无任何辞句能称『合韵』，亦无称为合韵集者。即使有人说：「于合韵议论中当有歌谣集」，此说亦无成立，唯于本生逸事歌谣而形成众多章节，不故整个章节均成合韵歌谣。如此，不同经部之间相互混杂之事，理应洞察清晰。
‘‘Ayaṃ dhammo…pe… ayaṃ vinayo, imāni caturāsīti dhammakkhandhasahassānī’’ti buddhavacanaṃ dhammavinayādibhedena vavatthapetvā saṅgāyantena mahākassapappamukhena vasigaṇena anekacchariyapātubhāvapaṭimaṇḍitāya saṅgītiyā imassa dīghāgamassa paṭhamamajjhimabuddhavacanādibhāvo vavatthāpitoti dasseti, ‘‘evametaṃ abhedato’’tiādinā.
『此即佛法……此即律法，合计此皆四十八万法蕴』，此乃世尊依教法与律法两者别异而为详细阐述，众弟子集会时由大咖萨巴长老为先，具多神妙诡异现象地制作诵歌的释义，使长篇经典开头置于中部的世尊语义得以阐释显现，示现为“不二法门”的教义。
Nidānakathāvaṇṇanā niṭṭhitā. · 因缘语之阐释已毕。