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Ganthārambhakathā
经文开题义
Yo desetvāna saddhammaṃ, gambhīraṃ duddasaṃ varaṃ;
于者，宣说正法，深远难解且殊胜者；
Dīghadassī ciraṃ kālaṃ, patiṭṭhāpesi sāsanaṃ.1.
长时眼见，久远时日，确立教法者。
Vineyyajjhāsaye chekaṃ, mahāmatiṃ mahādayaṃ;
律中所摄，心法专一，具大智慧、大悲心；
Natvāna taṃ sasaddhammagaṇaṃ gāravabhājanaṃ.2.
引导彼众秉持正法，敬重奉行者。
Saṅgītittayamāruḷhā, dīghāgamavarassa yā;
歌咏唱颂，抒发誓愿，长临各处网罗
Saṃvaṇṇanā yā ca tassā, vaṇṇanā sādhuvaṇṇitā. 3.
其所叙述者，所述内容皆为正当叙述。
Ācariyadhammapāla- ttherenevābhisaṅkhatā;
专指如法导师长老法护者之所摄受，
Sammā nipuṇagambhīra-duddasatthappakāsanā.4.
正谙精熟，义深难解而明示教义者。
Kāmañca sā tathābhūtā, paramparābhatā pana;
欲爱亦如其真实现象，然彼自有相续。
Pāṭhato atthato cāpi, bahuppamādalekhanā.5.
从诵持、义义皆如是，且多遍书写之。
Saṅkhepattā ca sotūhi, sammā ñātuṃ sudukkarā;
简略记载于听者耳中，虽悉理解极为难得。
Tasmā sabrahmacārīnaṃ, yācanaṃ samanussaraṃ.6.
因此，对于坚守梵行者们，要谨记守护乞求的教诫。
Yo’nekasetanāgindo, rājā nānāraṭṭhissaro;
譬如众多水流汇聚成江河，国王亦如众多诸国之尊主；
Sāsanasodhane daḷhaṃ, sadā ussāhamānaso.7.
勤于净化佛陀教法者，恒常坚毅而精进不懈。
Taṃ nissāya ‘‘mamesopi, satthusāsanajotane;
凭依于此，内心生起思惟：「我亦当护持佛陀教法之光明；」
Appeva nāmupatthambho, bhaveyyā’’ti vicintayaṃ.8.
但须思虑，必要时也许不能常常坚固不倒。
Vaṇṇanaṃ ārabhissāmi, sādhippāyamahāpayaṃ;
我将开始说明，详述成败得失之理。
Atthaṃ tamupanissāya, aññañcāpi yathārahaṃ.9.
依此义故，其他诸处亦当如法理解。
Cakkābhivuḍḍhikāmānaṃ, dhīrānaṃ cittatosanaṃ;
对于渴望眼力增长者，由内心的镇定而生喜悦；
Sādhuvilāsiniṃ nāma, taṃ suṇātha samāhitāti. 10.
名为善妙趣味者，汝当专心聆听。
Ganthārambhakathāvaṇṇanā
关于经文开端的说明
Nānānayanipuṇagambhīravicitrasikkhattayasaṅgahassa buddhānubuddhasaṃvaṇṇitassa saddhāvahaguṇasampannassa dīghāgamavarassa gambhīraduranubodhatthadīpakaṃ saṃvaṇṇanamimaṃ karonto sakasamayasamayantaragahanajjhogāhanasamattho mahāveyyākaraṇoyamācariyo saṃvaṇṇanārambhe ratanattayapaṇāmapayojanādividhānāni karonto paṭhamaṃ tāva ratanattayapaṇāmaṃ kātuṃ ‘‘karuṇāsītalahadaya’’ntiādimāha. Ettha ca saṃvaṇṇanārambhe ratanattayapaṇāmakaraṇappayojanaṃ tattha tattha bahudhā papañcenti ācariyā. Tathā hi vaṇṇayanti –
此处说的是：由多方妙解眼目、深奥独特的修学聚合，于佛及诸佛弟子所述、具坚定信心与良好品质的长部经集，作深刻难解之释照明解说。此大释者，能够在教法相应之时机深入探究、悉心采集，乃伟大注疏师。于释解开端，作以三宝尊敬礼赞及供养等之方式，首先作三宝供养文，曰‘慈悲清凉之心’等。此时诸师于起始供养文之供养用途，常各尽其述。彼等释曰：
‘‘Saṃvaṇṇanārambhe satthari paṇāmakaraṇaṃ dhammassa svākkhātabhāvena satthari pasādajananatthaṃ, satthu ca avitathadesanabhāvappakāsanena dhamme pasādajananatthaṃ. Tadubhayappasādā hi mahato atthassa siddhi hotī’’ti (dha. sa. ṭī. 1-1).
‘于释解起首，尊师作供养乃以法之圆满明说，并为令信者心生喜悦，更为荅达无误教意之示现而令法生喜悦。此二处喜悦乃成就大大利益。’」(参见戒律论疏一、1章)
Atha vā ‘‘ratanattayapaṇāmavacanaṃ attano ratanattayappasādassa viññāpanatthaṃ, taṃ pana viññūnaṃ cittārādhanatthaṃ, taṃ aṭṭhakathāya gāhaṇatthaṃ, taṃ sabbasampattinipphādanattha’’nti. Atha vā ‘‘saṃvaṇṇanārambhe ratanattayavandanā saṃvaṇṇetabbassa dhammassa pabhavanissayavisuddhipaṭivedanatthaṃ, taṃ pana dhammasaṃvaṇṇanāsu viññūnaṃ bahumānuppādanatthaṃ, taṃ sammadeva tesaṃ uggahaṇadhāraṇādikkamaladdhabbāya sammāpaṭipattiyā sabbahitasukhanipphādanattha’’nti. Atha vā ‘‘maṅgalabhāvato, sabbakiriyāsu pubbakiccabhāvato, paṇḍitehi samācaritabhāvato, āyatiṃ paresaṃ diṭṭhānugatiāpajjanato ca saṃvaṇṇanāyaṃ ratanattayapaṇāmakiriyā’’ti. Atha vā ‘‘catugambhīrabhāvayuttaṃ dhammavinayaṃ saṃvaṇṇetukāmassa mahāsamuddaṃ ogāhantassa viya paññāveyyattiyasamannāgatassāpi mahantaṃ bhayaṃ sambhavati, bhayakkhayāvahañcetaṃ ratanattayaguṇānussaraṇajanitaṃ paṇāmapūjāvidhānaṃ, tato ca saṃvaṇṇanāyaṃ ratanattayapaṇāmakiriyā’’ti. Atha vā ‘‘asattharipi satthābhinivesassa lokassa yathābhūtaṃ satthari eva sammāsambuddhe satthusambhāvanatthaṃ, asatthari ca satthusambhāvanapariccajāpanatthaṃ, ‘tathāgatappaveditaṃ dhammavinayaṃ pariyāpuṇitvā attano dahatī’ti (pārā. 195) ca vuttadosapariharaṇatthaṃ saṃvaṇṇanāyaṃ paṇāmakiriyā’’ti. Atha vā ‘‘buddhassa bhagavato paṇāmavidhānena sammāsambuddhabhāvādhigamāya buddhayānaṃ paṭipajjantānaṃ ussāhajananatthaṃ, saddhammassa ca paṇāmavidhānena paccekabuddhabhāvādhigamāya paccekabuddhayānaṃ paṭipajjantānaṃ ussāhajananatthaṃ, saṅghassa ca paṇāmavidhānena paramatthasaṅghabhāvādhigamāya sāvakayānaṃ paṭipajjantānaṃ ussāhajananatthaṃ saṃvaṇṇanāyaṃ paṇāmakiriyā’’ti. Atha vā ‘‘maṅgalādikāni satthāni anantarāyāni, ciraṭṭhitikāni, bahumatāni ca bhavantīti evaṃladdhikānaṃ cittaparitosanatthaṃ saṃvaṇṇanāyaṃ paṇāmakiriyā’’ti. Atha vā ‘‘sotujanānaṃ yathāvuttapaṇāmena anantarāyena uggahaṇadhāraṇādinipphādanatthaṃ saṃvaṇṇanāyaṃ paṇāmakiriyā. Sotujanānuggahameva hi padhānaṃ katvā ācariyehi saṃvaṇṇanārambhe thutipaṇāmaparidīpakāni vākyāni nikkhipīyanti, itarathā vināpi taṃ nikkhepaṃ kāyamanopaṇāmeneva yathādhippetappayojanasiddhito kimetena ganthagāravakaraṇenā’’ti ca evamādinā. Mayaṃ pana idhādhippetameva payojanaṃ dassayissāma, tasmā saṃvaṇṇanārambhe ratanattayapaṇāmakaraṇaṃ yathāpaṭiññātasaṃvaṇṇanāya anantarāyena parisamāpanatthanti veditabbaṃ. Idameva ca payojanaṃ ācariyena idhādhippetaṃ. Tathā hi vakkhati ‘‘iti me pasannamatino …pe… tassānubhāvenā’’ti. Ratanattayapaṇāmakaraṇañhi yathāpaṭiññātasaṃvaṇṇanāya anantarāyena parisamāpanatthaṃ ratanattayapūjāya paññāpāṭavabhāvato, tāya ca paññāpāṭavaṃ rāgādimalavidhamanato. Vuttañhetaṃ –
或云：“在此，如说奉持三宝礼赞之言，是为显示己身奉持三宝之庄严；但此乃诸智者心意供养所趋之事；此乃义理阐明之义；此乃诸功德显现之因。”又云：“于训释初起，当阐明礼赞三宝所依教法之清净揭示；但此乃法训释中诸智者增益尊重之由；此乃正行具足，理应奉行，以成就一切善乐。”又云：“是为吉祥之行，先前诸功德所成，得诸贤人共行，亦为往后众人所仿效；此奉三宝礼赞之功德业。”又云：“欲阐释深远法戒，如大海沉湎者心生大惧；此惧乃忆念三宝功德，生信敬礼仪之因；由是礼赞由此礼敬三宝之行。”又云：“非真实义者，唯真实义者乃佛法之所归；如实显现之如来和法，故应供养；非真实者则为离弃供养；‘如来所演佛法经律，已周遍淨，若烧己身’（巴利语音译）是为断疑消惑；此乃训释礼赞之因。”又云：“以佛世尊礼仪，成就正觉境界，激励修行人修诸佛道；以正法礼仪，助觉者发起独觉果位；以僧团礼仪，成就圣众秩序，激励弟子修行；此乃训释礼赞行法。”又云：“吉祥诸佛法门，永恒不坏，众多流传，除贪染秽污，净化心意，为令心安，礼赞功德成。”又云：“为正士众以正礼奉三宝，亦为无阻碍守护记忆及增长心志；正士依奉师教，在论释初起时，发起称赞礼仪言语；否则，虽无言说，亦以身行礼阐达所依义理缘故。如是理应明了。”我等当显示此功德之因，故论说礼赞行，理应于训释初起，未生阻碍而圆满显现。正如尊师所述：“依我所明心意……依其功德影响”等。此奉持三宝礼赞行，其理应如法施行，为礼敬三宝，乃于智慧熟练、除染心净方面生功德。
‘‘Yasmiṃ mahānāma samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti, ujugatamevassa tasmiṃ samaye cittaṃ hotī’’tiādi (a. ni. 6.10; a. ni. 11.11).
《增支部·第六集·第十经》和《增支部·第十一集·第十一经》言：于大名时刻，圣弟子忆念如来，彼时其心无烦恼之贪染，无烦恼之嗔恨，无烦恼之愚痴，彼时心惟端正纯洁清明。”
Tasmā ratanattayapūjāya vikkhālitamalāya paññāya pāṭavasiddhi. Atha vā ratanattayapūjāya paññāpadaṭṭhānasamādhihetuttā paññāpāṭavaṃ. Vuttañhetaṃ –
故礼赞三宝，乃智慧清净熟练之因。又云，以礼赞三宝，因修定慧及所依对象，成智慧熟练。如是所说——
‘‘Ujugatacitto kho pana mahānāma ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammopasaṃhitaṃ pāmojjaṃ, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedayati, sukhino cittaṃ samādhiyatī’’ti (a. ni. 6.10; a. ni. 11.11).
《增支部·第六集·第十经》和《增支部·第十一集·第十一经》言：“彼大名时刻，圣弟子得此正知，得此法智，得此与法相应欢喜，生随喜之心，生欢喜之身，身体安祥宁静，感受怡悦，心生安乐，于安乐中生定。”
Samādhissa ca paññāya padaṭṭhānabhāvo ‘‘samāhito yathābhūtaṃ pajānātī’’ti (saṃ. ni. 3.5; 4.99; 5.1071; netti. 40; peṭako. 66; mi. pa. 14) vuttoyeva. Tato evaṃ paṭubhūtāya paññāya khedamabhibhuyya paṭiññātaṃ saṃvaṇṇanaṃ samāpayissati. Tena vuttaṃ ‘‘ratanattayapaṇāmakaraṇañhi…pe… paññāpāṭavabhāvato’’ti. Atha vā ratanattayapūjāya āyuvaṇṇasukhabalavaḍḍhanato anantarāyena parisamāpanaṃ veditabbaṃ. Ratanattayapaṇāmena hi āyuvaṇṇasukhabalāni vaḍḍhanti. Vuttañhetaṃ –
又于定中无智慧所依之义，《增支部》《中部》《净土论》《经集论》《大师净论》等文言：“定者如实知见之意。”由此被解，執取着愁苦而生违犯；此时当圆满训释。故云：“奉持三宝礼赞行，自智慧熟练生。”又云，于礼赞三宝时，因长养寿命、色相、快乐与力量，理应圆满且无阻碍终成。以礼赞三宝能增长寿命、色相、快乐及力量。如所说——
‘‘Abhivādanasīlissa, niccaṃ vuḍḍhāpacāyino;
“以礼敬品行，恒久增长成人。”
Cattāro dhammā vaḍḍhanti, āyu vaṇṇo sukhaṃ bala’’nti. (dha. pa. 109);
有四法增长，即寿命、相好、安乐和力量增盛。
Tato āyuvaṇṇasukhabalavuddhiyā hotveva kāriyaniṭṭhānanti vuttaṃ ‘‘ratanattayapūjāya āyu…pe… veditabba’’nti. Atha vā ratanattayapūjāya paṭibhānāparihānāvahattā anantarāyena parisamāpanaṃ veditabbaṃ. Aparihānāvahā hi ratanattayapūjā. Vuttañhetaṃ –
然后当寿命、相好、安乐与力量增长时，即是达成修习目的。据说应当恭敬三宝以增寿命……等。若因恭敬三宝而振作精神受到损害，应当依次消除这障碍。因为无损害者即为恭敬三宝。所说者是——
‘‘Sattime bhikkhave, aparihānīyā dhammā, katame satta? Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, samādhigāravatā, kalyāṇamittatā, sovacassatā’’ti (a. ni. 7.34) tato paṭibhānāparihānena hotveva yathāpaṭiññātaparisamāpananti vuttaṃ ‘‘ratanattaya…pe… veditabba’’nti. Atha vā pasādavatthūsu pūjāya puññātisayabhāvato anantarāyena parisamāpanaṃ veditabbaṃ. Puññātisayā hi pasādavatthūsu pūjā. Vuttañhetaṃ –
世尊说：『比库们，应无损害之法有七，何谓七？尊重世尊、尊重法、尊重僧、尊重戒律、尊重定力、善友、正语。』然后因无损害之法，依教法所明之修习逐渐完成修持。说应恭敬三宝……等。若因信心有所障碍，应当无间断地消除之。信心障即在信心生起处。所以说——
‘‘Pūjārahe pūjayato, buddhe yadiva sāvake;
『应当供养者，利于供养者，如同对世尊弟子供养；
Papañcasamatikkante, tiṇṇasokapariddave.
终超世间纷扰，度过忧愁苦恼。
Te tādise pūjayato, nibbute akutobhaye;
对如此供养者，即证涅槃，断尽无畏。
Na sakkā puññaṃ saṅkhātuṃ, imettamapi kenacī’’ti. (khu. pā. 196; apa. 1.10.2);
『不可能将功德累积完备』者，于此亦不可由任何方法完成。此旨意出自《小部论·Pāyanikā 196条》《法集论·1.10.2》。
Puññātisayo ca yathādhippetaparisamāpanupāyo. Yathāha –
有关于功德财富，其增长与完成的方法，如所示——
‘‘Esa devamanussānaṃ, sabbakāmadado nidhi;
『此乃天人与人类的，所有众愿满足的宝藏；
Yaṃ yadevābhipatthenti, sabbametena labbhatī’’ti. (khu. pā. 8.10);
凡诸天人所追求和希求者，皆由此获得』，此义出自《小部论·Pāyanikā 8.10》。
Upāyesu ca paṭipannassa hotveva kāriyaniṭṭhānanti vuttaṃ ‘‘pasādavatthūsu…pe… veditabba’’nti. Evaṃ ratanattayapūjā niratisayapuññakkhettasambuddhiyā aparimeyyappabhāvo puññātisayoti bahuvidhantarāyepi lokasannivāse antarāyanibandhanasakalasaṃkilesaviddhaṃsanāya pahoti, bhayādiupaddavañca nivāreti. Tasmā suvuttaṃ ‘‘saṃvaṇṇanārambhe ratanattayapaṇāmakaraṇaṃ yathāpaṭiññātasaṃvaṇṇanāya anantarāyena parisamāpanatthanti veditabba’’nti.
于诸修道方法，若已进入其门，则称此即为功德行之究竟果故。曾言『应当于宁静安稳处等依止法中，正当了知』。如是，礼敬三宝中三种宝之修习，依止觉者无量光明净德力，以增长功德财富，此财富多种障碍之断除，守护世间安乐免诸干扰与恐怖等侵害。因此，明言『于开讫叙述时，礼敬三宝的敬礼行为必为适当，且宜于无干扰地完成』。
Evaṃ pana sapayojanaṃ ratanattayapaṇāmaṃ kattukāmo buddharatanamūlakattā sesaratanānaṃ paṭhamaṃ tassa paṇāmaṃ kātumāha – ‘‘karuṇāsītalahadayaṃ…pe… gativimutta’’nti. Buddharatanamūlakāni hi dhammasaṅgharatanāni, tesu ca dhammaratanamūlakaṃ saṅgharatanaṃ, tathābhāvo ca ‘‘puṇṇacando viya bhagavā, candakiraṇanikaro viya tena desito dhammo, candakiraṇasamuppāditapīṇito loko viya saṅgho’’ti evamādīhi aṭṭhakathāyamāgataupamāhi vibhāvetabbo. Atha vā sabbasattānaṃ aggoti katvā paṭhamaṃ buddho, tappabhavato, tadupadesitato ca tadanantaraṃ dhammo, tassa dhammassa sādhāraṇato , tadāsevanato ca tadanantaraṃ saṅgho vutto. ‘‘Sabbasattānaṃ vā hite viniyojakoti katvā paṭhamaṃ buddho, sabbasattahitattā tadanantaraṃ dhammo, hitādhigamāya paṭipanno adhigatahito cāti katvā tadanantaraṃ saṅgho vutto’’ti aṭṭhakathāgatanayena anupubbatā veditabbā.
然则，同于诸烦恼纤缚中，欲行礼敬三宝者，须以佛宝为根基，并于余宝中首证彼宝。故言『慈悲清凉慧心……直达解脱』。佛宝之根者，为法宝与僧宝，法宝之根者即僧宝，如论中喻『佛如满月，法为月光，僧如受月光照耀之净界』。如是例证，予以阐明。或说诸有情众生之首为佛，初证于世间；佛即觉者，复付以教法；随教法广受法普及，常为众生祈福利乐。继之为僧宝，即受教法而修行者。论中指出『佛为一切众生之利益调遣者；初为佛，继为法，以利一切众生；为得利益者，修行佛法；广利已毕，随之僧宝立』。此渐次关系，宜当明了。
Buddharatanapaṇāmañca karonto kevalapaṇāmato thomanāpubbaṅgamovasātisayoti ‘‘karuṇāsītalahadaya’’ntiādipadehi thomanāpubbaṅgamataṃ dasseti. Thomanāpubbaṅgamena hi paṇāmena satthu guṇātisayayogo, tato cassa anuttaravandanīyabhāvo, tena ca attano paṇāmassa khettaṅgatabhāvo, tena cassa khettaṅgatassa paṇāmassa yathādhippetanipphattihetubhāvo dassitoti. Thomanāpubbaṅgamatañca dassento yassā saṃvaṇṇanaṃ kattukāmo, sā suttantadesanā karuṇāpaññāppadhānāyeva, na vinayadesanā viya karuṇāppadhānā, nāpi abhidhammadesanā viya paññāppadhānāti tadubhayappadhānameva thomanamārabhati. Esā hi ācariyassa pakati, yadidaṃ ārambhānurūpathomanā. Teneva ca vinayadesanāya saṃvaṇṇanārambhe ‘‘yo kappakoṭīhipi…pe… mahākāruṇikassa tassā’’ti (pārā. aṭṭha. ganthārambhakathā) karuṇāppadhānaṃ, abhidhammadesanāya saṃvaṇṇanārambhe ‘‘karuṇā viya…pe… yathārucī’’ti (dha. sa. aṭṭha. 1) paññāppadhānañca thomanamāraddhaṃ. Vinayadesanā hi āsayādinirapekkhakevalakaruṇāya pākatikasattenāpi asotabbārahaṃ suṇanto, apucchitabbārahaṃ pucchanto, avattabbārahañca vadanto sikkhāpadaṃ paññapesīti karuṇāppadhānā. Tathā hi ukkaṃsapariyantagatahirottappopi bhagavā lokiyasādhujanehipi pariharitabbāni ‘‘sikharaṇī, sambhinnā’’tiādivacanāni, (pārā. 185) yathāparādhañca garahavacanāni mahākaruṇāsañcoditamānaso mahāparisamajjhe abhāsi, taṃtaṃsikkhāpadapaññatti kāraṇāpekkhāya ca verañjādīsu sārīrikaṃ khedamanubhosi. Tasmā kiñcāpi bhūmantarapaccayākārasamayantarakathānaṃ viya vinayapaññattiyāpi samuṭṭhāpikā paññā anaññasādhāraṇatāya atisayakiccavatī, karuṇāya kiccaṃ pana tatopi adhikanti vinayadesanāya karuṇāppadhānatā vuttā. Karuṇābyāpārādhikatāya hi desanāya karuṇāpadhānatā, abhidhammadesanā pana kevalapaññāppadhānā paramatthadhammānaṃ yathāsabhāvapaṭivedhasamatthāya paññāya tattha sātisayappavattito. Suttantadesanā pana karuṇāpaññāppadhānā tesaṃ tesaṃ sattānaṃ āsayānusayādhimutticaritādibhedaparicchindanasamatthāya paññāya sattesu ca mahākaruṇāya tattha sātisayappavattito. Suttantadesanāya hi mahākaruṇāya samāpattibahulo vineyyasantāne tadajjhāsayānulomena gambhīramatthapadaṃ patiṭṭhapesi. Tasmā ārambhānurūpaṃ karuṇāpaññāppadhānameva thomanaṃ katanti veditabbaṃ, ayamettha samudāyattho.
释迦牟尼为世尊，常以独尊的敬意表达慈悲恻隐之心，如“仁慈清凉之心”等词首，展示了由敬意生起的恻隐情怀。所谓“由敬意生起”者，是指敬意和敬礼结合于世尊的无上功德，进而彰显其无比尊贵，因而世尊的敬礼之田地确立，并成为其敬礼的基础和缘起。对于敬意之生起欲述者，所进行的阐述乃是经文宣说，而非律藏讲解所用的慈悲阐述，也非阿毗达摩对智慧的论说，乃是两者兼有的敬意开端。此乃师法之所在，谓此乃开端相应之敬意开端。律藏讲述时，于阐释开端曾说“无论恒河沙数等广大功德之仁者……”（《巴拉八论疏》起首语），阿毗达摩阐述时，于开端言“慈如……随其心乐”等（《大毗婆沙论》卷一）智慧开端，皆由敬意而起。律藏讲述虽不依著相系念，为单纯由慈悲推动，但听闻必有应当探究之处，品诵必有应问之故，指令必有尚须归依之义，皆出于慈悲之发心。犹如覆盖荆棘之草仍须除去，世尊即使在世间众生间度脱困难，也说“积攒、毁坏”等言，如斥责过失之语，皆由大慈悲心而起于极深恻隐之中，且因戒律规定由此缘起而发生身心痛苦。故如如说戒律分别，犹若天地众缘相续之细讲，因具有极甚多用途，于慈悲之多重功用中，仍以律藏讲述时慰念为首义。由于讲述内包如此的义趣平等，慈悲功德在律藏讲义中尤为显著。慈悲的广大利益，体现在经律论三藏讲说中：律藏重在慈悲之慰念，阿毗达摩重于智慧上对法性本质之阐发，而经藏重于广释众生一切烦恼之因果断除，是以三藏中均能体认大慈悲由其相发起并隐含於教法之中。经藏讲述中，因慈悲而得正了断三界之烦恼轮回，故世尊于经藏中的教诲极多，且以慈悲力为其内在动力。因此应当知晓，此处所说“由敬意生起”的慈悲智慧之开端，便是诸说的总集所在。
Ayaṃ pana avayavattho – kiratīti karuṇā, paradukkhaṃ vikkhipati paccayavekallakaraṇena apanetīti attho. Dukkhitesu vā kiriyati pasāriyatīti karuṇā. Atha vā kiṇātīti karuṇā, paradukkhe sati kāruṇikaṃ hiṃsati vibādhati, paradukkhaṃ vā vināsetīti attho. Paradukkhe sati sādhūnaṃ kampanaṃ hadayakhedaṃ karotīti vā karuṇā. Atha vā kamiti sukhaṃ, taṃ rundhatīti karuṇā. Esā hi paradukkhāpanayanakāmatālakkhaṇā attasukhanirapekkhatāya kāruṇikānaṃ sukhaṃ rundhati vibandhatīti, sabbattha saddasatthānusārena padanipphatti veditabbā. Uṇhābhitattehi sevīyatīti sītaṃ, uṇhābhisamanaṃ. Taṃ lāti gaṇhātīti sītalaṃ, ‘‘cittaṃ vā te khipissāmi, hadayaṃ vā te phālessāmī’’ti (saṃ. ni. 1.246; su. ni. āḷavakasutta) ettha uro ‘‘hadaya’’nti vuttaṃ, ‘‘vakkaṃ hadaya’’nti (ma. ni. 1.110; 2.114; 3.154) ettha hadayavatthu, ‘‘hadayā hadayaṃ maññe aññāya tacchatī’’ti (ma. ni. 1.63) ettha cittaṃ, idhāpi cittameva abbhantaraṭṭhena hadayaṃ. Attano sabhāvaṃ vā haratīti hadayaṃ, ra-kārassa da-kāraṃ katvāti neruttikā. Karuṇāya sītalaṃ hadayamassāti karuṇāsītalahadayo, taṃ karuṇāsītalahadayaṃ.
此处进一步解说“敬意”的成分——即使不是单单敬意，而是所谓“慈悲”，按其功用可分两义：一者谓之“苦激荡”，即因缘之隔断所致对他者痛苦的感应或动摇；二者谓之“慰藉”，即慈悲于苦者生起的慰藉。所谓“苦激荡”，是指于受苦者心中起的忧伤关怀，慈悲因之显现；所谓“慰藉”，是指于痛苦当中无害他人的怜惜、兴趣，带给其清凉。苦激荡时，嗡然震颤于心颓伤，此为慈悲；慰藉时，如同润泽干渴，使其心凉爽。此即“慈悲清凉之心”的义。巴利语“ūṇhābhitattehi sevīyatīti”意为“受暑热侵袭，宜得凉爽”，此乃对清凉之意的形象喻说。又“lāti gaṇhātīti”意为取凉意。经典中如“我将令你心安，我必使你心安”等言均是对此的阐释，尤其“hadaya”即心脏、心所之处，亦指心理本体。古代语音划分为“ra”“da”，此为音义对应的解说。因慈悲所以令心凉爽，故称“慈悲清凉之心”。
Kāmañcettha paresaṃ hitopasaṃhārasukhādiaparihānijjhānasabhāvatāya, byāpādādīnaṃ ujuvipaccanīkatāya ca sattasantānagatasantāpavicchedanākārappavattiyā mettāmuditānampi cittasītalabhāvakāraṇatā upalabbhati, tathāpi paradukkhāpanayanākārappavattiyā parūpatāpāsahanarasā avihiṃsābhūtā karuṇāva visesena bhagavato cittassa cittapassaddhi viya sītibhāvanimittanti tassāyeva cittasītalabhāvakāraṇatā vuttā. Karuṇāmukhena vā mettāmuditānampi hadayasītalabhāvakāraṇatā vuttāti daṭṭhabbaṃ. Na hi sabbattha niravasesattho upadisīyati, padhānasahacaraṇāvinābhāvādinayehipi yathālabbhamānaṃ gayhamānattā. Apicettha taṃsampayuttañāṇassa chaasādhāraṇañāṇapariyāpannatāya asādhāraṇañāṇavisesanibandhanabhūtā sātisayaṃ, niravasesañca sabbaññutaññāṇaṃ viya savisayabyāpitāya mahākaruṇābhāvamupagatā anaññasādhāraṇasātisayabhāvappattā karuṇāva hadayasītalattahetubhāvena vuttā. Atha vā satipi mettāmuditānaṃ paresaṃ hitopasaṃhārasukhādiaparihānijjhānasabhāvatāya sātisaye hadayasītalabhāvanibandhanatte sakalabuddhaguṇavisesakāraṇatāya tāsampi kāraṇanti karuṇāya eva hadayasītalabhāvakāraṇatā vuttā. Karuṇānidānā hi sabbepi buddhaguṇā. Karuṇānubhāvanibbāpiyamānasaṃsāradukkhasantāpassa hi bhagavato paradukkhāpanayanakāmatāya anekānipi kappānamasaṅkhyeyyāni akilantarūpasseva niravasesabuddhakaradhammasambharaṇaniratassa samadhigatadhammādhipateyyassa ca sannihitesupi sattasaṅghātasamupanītahadayūpatāpanimittesu na īsakampi cittasītibhāvassa aññathattamahosīti. Tīsu cettha vikappesu paṭhame vikappe avisesabhūtā buddhabhūmigatā, dutiye tatheva mahākaruṇābhāvūpagatā, tatiye paṭhamābhinīhārato paṭṭhāya tīsupi avatthāsu pavattā bhagavato karuṇā saṅgahitāti daṭṭhabbaṃ.
在此进一步论述慈悲之现行，即由他人利益、消除烦恼、欢喜之间断而生，无垢之爱心无比清晰，能断除诸烦恼苦痛，此为慈悲之特殊作用。慈悲使众生心生清凉宁静，如世尊心之清凉定力，是慈悲起于由诠释法义而生之心之清凉。由慈悲呈现于喜爱与慈心的交汇之处，感知心也同样得其清凉。即便诸处皆非空无缝隙，但因心性与缘起之特殊性，慈悲能生诸种清凉安隐之感。由慈悲产生的明了觉知，是佛陀所有功德之根本。因缘及修习慈悲，世尊乃至无数劫来，恒常增长大量无边功德义，俱于三藏法宝中皆实证而出。三次转法轮中，显现世尊慈悲之演现遍及初转、二转、三转法轮。此国土佛陀慈悲合一之果，能够集大成于此处。
Pajānātīti paññā, yathāsabhāvaṃ pakārehi paṭivijjhatīti attho. Paññapetīti vā paññā, taṃ tadatthaṃ pākaṭaṃ karotīti attho. Sāyeva ñeyyāvaraṇappahānato pakārehi dhammasabhāvajotanaṭṭhena pajjototi paññāpajjoto. Paññavato hi ekapallaṅkenapi nisinnassa dasasahassilokadhātu ekapajjotā hoti. Vuttañhetaṃ bhagavatā ‘‘cattārome bhikkhave, pajjotā. Katame cattāro? Candapajjoto, sūriyapajjoto, aggipajjoto, paññāpajjoto, ime kho bhikkhave, cattāro pajjotā. Etadaggaṃ bhikkhave, imesaṃ catunnaṃ pajjotānaṃ yadidaṃ paññāpajjoto’’ti (a. ni. 4.145). Tena vihato visesena samugghāṭitoti paññāpajjotavihato, visesatā cettha upari āvi bhavissati. Muyhanti tena, sayaṃ vā muyhati, muyhanamattameva vā tanti moho, avijjā. Sveva visayasabhāvapaṭicchādanato andhakārasarikkhatāya tamo viyāti mohatamo. Satipi tamasaddassa sadisakappanamantarena avijjāvācakatte mohasaddasannidhānena tabbisesakatāvettha yuttāti sadisakappanā. Paññāpajjotavihato mohatamo yassāti paññāpajjotavihatamohatamo, taṃ paññāpajjotavihatamohatamaṃ.
“了解”义即“智慧”，意为依其自体、其本性、其法性，清晰了知之意。智慧即于当处实相发起光明，如灯光芒普照一切。圣典中言：“诸比库，如月光灯、日光灯、火光灯、智慧之灯，此四灯中最高者即智慧之灯。”因智慧故，智慧之灯于诸觉解除无明中发光，且发特异加持之明。无明者即为愚痴，是无明之暗昧。无明为对境界本性遮蔽之昏沉黑暗，谓为最大之迷惑。又无明之声及此引发之心态称为愚痴响。智慧之灯被遮蔽，则为智慧之灯所遮蔽的愚痴。故称为智慧之灯所遮蔽的最重愚痴。
Nanu ca sabbesampi khīṇāsavānaṃ paññāpajjotena avijjandhakārahatatā sambhavati, atha kasmā aññasādhāraṇāvisesaguṇena bhagavato thomanā vuttāti? Savāsanappahānena anaññasādhāraṇavisesatāsambhavato. Sabbesampi hi khīṇāsavānaṃ paññāpajjotahatāvijjandhakārattepi sati saddhādhimuttehi viya diṭṭhippattānaṃ sāvakapaccekabuddhehi sammāsambuddhānaṃ savāsanappahānena kilesappahānassa viseso vijjatevāti. Atha vā paropadesamantarena attano santāne accantaṃ avijjandhakāravigamassa nipphāditattā (nibbattitattā ma. ni. ṭī. 1.1), tattha ca sabbaññutāya balesu ca vasībhāvassa samadhigatattā, parasantatiyañca dhammadesanātisayānubhāvena sammadeva tassa pavattitattā, bhagavāyeva visesato paññāpajjotavihatamohatamabhāvena thometabboti. Imasmiñca atthavikappe paññāpajjotapadena sasantānagatamohavidhamanā paṭivedhapaññā ceva parasantānagatamohavidhamanā desanāpaññā ca sāmaññaniddesena, ekasesanayena vā saṅgahitā. Na tu purimasmiṃ atthavikappe viya paṭivedhapaññāyevāti veditabbaṃ.
若于诸无漏者中，均能因智慧之明而现无明破灭，何以佛陀之敬意却被称为非凡特异？是因佛陀灭除无明，和普通无漏者不相同，乃因佛陀断除无明时，伴随信解调伏，是弟子、缘觉、正觉通过佛陀善成的教法，得以除烦恼无明之殊胜。又因外教化令自身族属断除无明，且因饱满无边智慧之圆满与三藏法义的证悟，故此示现不同凡响的敬意。于此转法轮时期，借智慧之种子，展现破除无明之禅定智慧以及外教化破除无明之智慧，二者曾被归纳汇集为教理之一，而非如古时代仅有破无明的智慧以为主。
Aparo nayo – bhagavato ñāṇassa ñeyyapariyantikattā sakalañeyyadhammasabhāvāvabodhanasamatthena anāvaraṇañāṇasaṅkhātena paññāpajjotena sakalañeyyadhammasabhāvacchādakamohatamassa vihatattā anāvaraṇañāṇabhūtena anaññasādhāraṇapaññāpajjotavihatamohatamabhāvena bhagavato thomanā veditabbā. Imasmiṃ pana atthavikappe mohatamavidhamanante adhigatattā anāvaraṇañāṇaṃ kāraṇūpacārena sakasantāne mohatamavidhamananti veditabbaṃ. Abhinīhārasampattiyā savāsanappahānameva hi kilesānaṃ ñeyyāvaraṇappahānanti, parasantāne pana mohatamavidhamanassa kāraṇabhāvato phalūpacārena anāvaraṇañāṇameva mohatamavidhamananti vuccati. Anāvaraṇañāṇanti ca sabbaññutaññāṇameva, yena dhammadesanāpaccavekkhaṇāni karoti. Tadidañhi ñāṇadvayaṃ atthato ekameva. Anavasesasaṅkhatāsaṅkhatasammutidhammārammaṇatāya sabbaññutaññāṇaṃ tatthāvaraṇābhāvato nissaṅgacāramupādāya anāvaraṇañāṇanti, visayappavattimukhena pana aññehi asādhāraṇabhāvadassanatthaṃ dvidhā katvā chaḷāsādhāraṇañāṇabhede vuttaṃ.
另一方法论方面，即为佛陀智慧之彻底洞察上下文境界，覆盖一切应解法性质，因无障碍智慧照明，遮蔽一切烦恼无明，如此显示佛陀敬意。此中应知因破灭无明之时，智慧无碍之知随缘而生，证明无明正被破除。至于教研展现，断烦恼的应解障碍的断除，是伴随外教化而显现的结果；外教化破除无明，即智无碍知，二者共同构成一体。所谓无碍智慧，即为通彻无遗的智慧，借此对法义进行审察过滤，此智慧因参彻教义，而称之为通达无碍之智慧。此智慧可细分为三类六种异类智慧，为展示罕见智慧之见解所作细分。
Kiṃ panettha kāraṇaṃ avijjāsamugghātoyeveko pahānasampattivasena bhagavato thomanāya gayhati, na pana sātisayaṃ niravasesakilesappahānanti? Vuccate – tappahānavacaneneva hi tadekaṭṭhatāya sakalasaṃkilesasamugghātassa jotitabhāvato niravasesakilesappahānamettha gayhati. Na hi so saṃkileso atthi, yo niravasesāvijjāsamugghātanena na pahīyatīti. Atha vā sakalakusaladhammuppattiyā, saṃsāranivattiyā ca vijjā viya niravasesākusaladhammuppattiyā, saṃsārappavattiyā ca avijjāyeva padhānakāraṇanti tabbighātavacaneneva sakalasaṃkilesasamugghātavacanasiddhito soyeveko gayhatīti. Atha vā sakalasaṃkilesadhammānaṃ muddhabhūtattā avijjāya taṃ samugghātoyeveko gayhati. Yathāha –
何以于此处，世尊的忿怒如同无明之火焰般爆发，专为斩断一切烦恼的断灭功德而燃起？但却非以省察正念，能断除烦恼为缘故？云何？此处之所以被称为断烦恼言论，是因专注于断尽一切烦恼之光明，断除烦恼得以实现。无明熄灭即是烦恼消除，若无烦恼熄灭，便无断除无明。如今，若因具足一切善法的增长与轮回停止如明灯一般的无明斩断而断除烦恼，此断除烦恼语句便成立。又或，因一切烦恼之根本被无明所击破，故言无明之斩断燃起一火焰，如是说。犹如以下所言：
‘‘Avijjā muddhāti jānāhi, vijjā muddhādhipātinī;
『当知无明乃愚昧，慧为愚昧之敌；
Saddhāsatisamādhīhi, chandavīriyena saṃyutā’’ti. (su. ni. 1032; cūḷa. ni. 51);
具信心、念、定，善根与欲力相应。』（《小尼果》1032节，《长尼果》51节）
Sanarāmaralokagarunti ettha pana paṭhamapakatiyā avibhāgena sattopi naroti vuccati, idha pana dutiyapakatiyā manujapurisoyeva, itarathā lokasaddassa avattabbatā siyā. ‘‘Yathā hi paṭhamapakatibhūto satto itarāya pakatiyā seṭṭhaṭṭhena pure uccaṭṭhāne seti pavattatīti purisoti vuccati, evaṃ jeṭṭhabhāvaṃ netīti naroti. Puttabhātubhūtopi hi puggalo mātujeṭṭhabhaginīnaṃ pituṭṭhāne tiṭṭhati, pageva bhattubhūto itarāsa’’nti (vi. aṭṭha. 43-46) nāvāvimānavaṇṇanāyaṃ vuttaṃ. Ekasesappakappanena puthuvacanantaviggahena vā narā, maraṇaṃ maro, so natthi yesanti amarā, saha narehi, amarehi cāti sanarāmaro.Garati uggacchati uggato pākaṭo bhavatīti garu, garasaddo hi uggame. Apica pāsāṇacchattaṃ viya bhāriyaṭṭhena ‘‘garū’’ti vuccati.
关于年老衰败的叙述，在第一种表达中以无分别之语说是死亡之人，讲有七人之数；第二种表达解释为人类之人，言说他们各异，且应视为曾闻世间语句。譬如：第一种表达中的七人，在他人表述中成最上位，居上座而活动，谓之人；由持子为兄者亦曰人，此乃父母之家，因兄弟众多也（《大毗婆沙论》43-46节）。此乃对船与飞机的比喻释义。单数或连用形式的人，死即死，无死者即是不死者，与人和不死者共称，谓为年老衰败。升起、升高者，明显可知即升之意；坚重、声响，声出之起。犹如石盖重压于妻子之上，故言“重”。
Mātāpitācariyesu , dujjare alahumhi ca;
父母师长在疾病时，内心痛苦之极；
Mahante cuggate ceva, nichekādikaresu ca;
亲人死去时，心中悲伤至极，诸种境遇，如此等皆然。
Tathā vaṇṇavisesesu, garusaddo pavattati.
如是，在颜色特异的事物上，庄重的声音响起。
Idha pana sabbalokācariye tathāgate. Keci pana ‘‘garu, gurūti ca dvidhā gahetvā bhāriyavācakatte garusaddo, ācariyavācakatte tu gurusaddo’’ti vadanti, taṃ na gahetabbaṃ. Pāḷivisaye hi sabbesampi yathāvuttānamatthānaṃ vācakatte garusaddoyevicchitabbo akārassa ākārabhāvena ‘‘gārava’’nti taddhitantapadassa savuddhikassa dassanato. Sakkatabhāsāvisaye pana gurusaddoyevicchitabbo ukārassa vuddhibhāvena aññathā taddhitantapadassa dassanatoti. Sanarāmaro ca so loko cāti sanarāmaraloko, tassa garūti tathā, taṃ sanarāmaralokagaruṃ.‘‘Sanaramarūlokagaru’’ntipi paṭhanti, tadapi ariyāgāthattā vuttilakkhaṇato, atthato ca yuttameva. Atthato hi dīghāyukāpi samānā yathāparicchedaṃ maraṇasabhāvattā marūti devā vuccanti. Etena devamanussānaṃ viya tadavasiṭṭhasattānampi yathārahaṃ guṇavisesāvahatāya bhagavato upakārakataṃ dasseti. Nanu cettha devamanussā padhānabhūtā, atha kasmā tesaṃ appadhānatā niddisīyatīti? Atthato padhānatāya gahetabbattā. Añño hi saddakkamo, añño atthakkamoti saddakkamānusārena padhānāpadhānabhāvo na codetabbo. Edisesu hi samāsapadesu padhānampi appadhānaṃ viya niddisīyati yathā taṃ ‘‘sarājikāya parisāyā’’ti, tasmā sabbattha atthatova adhippāyo gavesitabbo, na byañjanamattena. Yathāhu porāṇā –
然而，在此，诸世界之行者如来中，有人说：‘庄重（garu）与尊重（guru）二义俱取，言配偶者称为庄重之声，言师者称为尊重之声’，此说不应接受。因为在巴利语义境中，一切诸法皆依所说义而言，庄重之声只应指示无形而具形之义的衍生，即“gārava”此派生词的纯洁释义。而在萨迦他方言中，应由尊重之声表示由“ukāra”的扩展意义不同而有不同的衍生词释义。又谓“sanarāmaro”即“sanarāmaraloko”是其义，故称其为庄重，意即“sanarāmaralokagaru”。即便如此，依圣者颂诗的真谛及义理，此术语既合适又恰当。实则，长寿者虽同，因寿终之本质，乃被称为风神（marūti devā）。此乃显示世尊有力利益诸天人众生，令多德多才之众同获恩泽。然若此处诸天人众生为比重根本者，何以其根本之性反被不显？因此应以根本性加以理解。彼处不同词意，依词义不同而不应以根本与非根本相混用。正文诸合成词中，词根亦常指非根本之义，正如“sarājikāya parisāya”中所示，并非字面根本，而应寻意义之主导。由是处处须探寻义理，不应仅守文字含义。就如古语云——
‘‘Atthañhi nātho saraṇaṃ avoca,
『主人明确说过依恃幽处，
Na byañjanaṃ lokahito mahesi.
非实义也利于众生之伟大。
Tasmā akatvā ratimakkharesu,
故不贪恋名利奔波，
Atthe niveseyya matiṃ matimā’’ti. (kaṅkhā. aṭṭha. paṭhamapārājikakaṇḍavaṇṇanā);
智者理应安住真义。』（巴拉惹布吠陀）
Kāmañcettha sattasaṅkhārabhājanavasena tividho loko, garubhāvassa pana adhippetattā garukaraṇasamatthasseva yujjanato sattalokavasena attho gahetabbo. So hi lokīyanti ettha puññāpuññāni , tabbipāko cāti loko, dassanatthe ca lokasaddamicchanti saddavidū. Amaraggahaṇena cettha upapattidevā adhippetā. Aparo nayo – samūhattho ettha lokasaddo samudāyavasena lokīyati paññāpīyatīti katvā. Saha narehīti sanarā, teyeva amarāti sanarāmarā, tesaṃ loko tathā, purimanayeneva yojetabbaṃ. Amarasaddena cettha upapattidevā viya visuddhidevāpi saṅgayhanti. Tepi hi paramatthato maraṇābhāvato amarā. Imasmiṃ pana atthavikappe narāmarānameva gahaṇaṃ ukkaṭṭhaniddesavasena yathā ‘‘satthā devamanussāna’’nti (dī. ni. 1.157, 255). Tathā hi sabbānatthaparihānapubbaṅgamāya niravasesahitasukhavidhānatapparāya niratisayāya payogasampattiyā, sadevamanussāya pajāya accantamupakāritāya aparimitanirupamappabhāvaguṇasamaṅgitāya ca sabbasattuttamo bhagavā aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ uttamamanaññasādhāraṇaṃ gāravaṭṭhānanti. Kāmañca itthīnampi tathāupakārattā bhagavā garuyeva, padhānabhūtaṃ pana lokaṃ dassetuṃ purisaliṅgena vuttanti daṭṭhabbaṃ. Neruttikā pana avisesanicchitaṭṭhāne tathā niddiṭṭhamicchanti yathā ‘‘narā nāgā ca gandhabbā, abhivādetvāna pakkamu’’nti (apa. 1.1.48). Tathā cāhu –
此处欲界依诸行分为三种世界，然而有重重属性者，其统摄者为重役，其与重事相应而勤修，则须以七界世界意义加以摄受。所谓世间者，是谓功德与不善业之果报，乃世间；且世间见者，亦名世间声；具慧者能见之。依不死之义，此处所生诸天亦为统摄者。别有一说，即以世界之声为总缘，以声所集而构成世界，谓之世间，此说当广为知晓。与人同在，即是众天间，天众人士，名为世间，依此类比曼陀天亦同。以天声为统摄者，此处诸天众犹如清净天众而集。此三者，从究竟义上说，因无死故，谓之诸天。此际当世之盛世时，以“师是天人及人之师”之义（《大集地藏经·迪尼卡》1.157,255文）广为释说。诚如是者，为了消除一切无益，令众生远离烦恼，生无比安乐，远离执著，行无罣碍，善于方便度众，使诸世人获极大利益，且具有无边、无量之德性，故此世尊为一切众生之最上而独一无二之被尊敬者。就妇女亦同，因大利益故，世尊为其所敬，如为主在男相教化世人。众生于此不可死义之天声，犹如清净天而集。三者自终极义观，因无死，谓诸天是为诸天。此际当眼之盛世，取诸天与人天中师之义讲解（《大集地藏经·迪尼卡》1.157,255）以显示。如此乃为解除众生一切无益，为远离一切不善，复生无量无边快乐，远离一切染著，具足方便之行，无所障碍，利益广大人民，因具无量广德性，故世尊为众生所敬。妇女亦同理，因利益故尊敬世尊，世尊以男子之身示现与世人显现其体。对护法神则预言“人类、龙族、香界众神，礼敬后飞去”（《增支部》1.1.48）之义。遂有言：
‘‘Napuṃsakena liṅgena, saddodāhu pumena vā;
“不以雌雄之性别，以男子名言，
Niddissatīti ñātabbamavisesavinicchite’’ti.
应知此言，无特别之分别。”
Vandeti ettha pana –
此处“礼敬”意即：
Vattamānāya pañcamyaṃ, sattamyañca vibhattiyaṃ;
以此第五、第七格形式，
Etesu tīsu ṭhānesu, vandesaddo pavattati.
于此三处，礼敬之声产生运行。
Idha pana vattamānāyaṃ aññāsamasambhavato. Tattha ca uttamapurisavasenattho gahetabbo ‘‘ahaṃ vandāmī’’ti. Namanathutiyatthesu ca vandasaddamicchanti ācariyā, tena ca sugatapadaṃ, nāthapadaṃ vā ajjhāharitvā yojetabbaṃ. Sobhanaṃ gataṃ gamanaṃ etassāti sugato. Gamanañcettha kāyagamanaṃ, ñāṇagamanañca, kāyagamanampi vineyyajanopasaṅkamanaṃ, pakatigamanañcāti dubbidhaṃ. Bhagavato hi vineyyajanopasaṅkamanaṃ ekantena tesaṃ hitasukhanipphādanato sobhanaṃ, tathā lakkhaṇānubyañjanapaṭimaṇḍitarūpakāyatāya dutavilambitakhalitānukaḍḍhananippīḷanukkuṭika-kuṭilākulatādidosarahita- mavahasitarājahaṃsa- vasabhavāraṇamigarājagamanaṃ pakatigamanañca, vimalavipulakaruṇāsativīriyādiguṇavisesasahitampi ñāṇagamanaṃ abhinīhārato paṭṭhāya yāva mahābodhi, tāva niravajjatāya sobhanamevāti. Atha vā ‘‘sayambhūñāṇena sakalampi lokaṃ pariññābhisamayavasena parijānanto sammā gato avagatoti sugato. Yo hi gatyattho, so buddhayattho. Yo ca buddhayattho, so gatyatthoti. Tathā lokasamudayaṃ pahānābhisamayavasena pajahanto anuppattidhammatamāpādento sammā gato atītoti sugato. Lokanirodhaṃ sacchikiriyābhisamayavasena sammā gato adhigatoti sugato. Lokanirodhagāminiṃ paṭipadaṃ bhāvanābhisamayavasena sammā gato paṭipannoti sugato, ayañcattho ‘sotāpattimaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchatī’ti (mahāni. 38; cūḷani. 27) sugatotiādinā niddesanayena vibhāvetabbo.
在此现行法中，因缺乏共识而生的情形。于此，为了彰显高尚之人资格，应当以“我向您顶礼”作敬礼表达。而在问候致敬时若发出不正之词，乃为老师所斥，以此应当舍弃善知识之行处或庇护之所而舍去。所谓“光明之境已往来”的，指圣者（Sugata）。此处所称往来之身，包含身体的去往，也含智慧的去向。但身体的来往，因近近而不宜者、伤害者之接近，及到达受挫之处则是疑难。世尊的近近指接触，是为一切众生利益和快乐的成就而光明，如其相状、相印所围绕的形身，具备敦厚之貌，无悦意之恼怒，无恼怒之苦痛，无苦痛之折磨，无折磨之扰乱，无扰乱之堕落，如宏大如天鹅、如大象、如野牛、如王鹿、如狮子般的荣盛行走，兼含智慧、慈悲、严毅、精进等众多殊胜善德之智慧来往，观至大觉之境，因无碍故庄严美好。或亦云：以自觉智慧周彻诸世悉知，以自觉成就智慧为圆满，常得圆满无动摇，则为圣者。若以往来为目的者，便是佛陀目的所向；反之，以佛陀目的为向者，就是往来目的。如是，一切世间的生起，因放弃世间生起之法而成就无生法，得称无生者圣者。以一切世间之灭尽为见证所得智，则名正成就圣者；依止修习通向灭尽之道，即断之道，则谓已得圣者。此义当以“入流圣道已断诸染，染不复生、不回转、不再来”之经文加以解释。
Aparo nayo – sundaraṃ sammāsambodhiṃ, nibbānameva vā gato adhigatoti sugato. Bhūtaṃ tacchaṃ atthasaṃhitaṃ yathārahaṃ kālayuttameva vācaṃ vineyyānaṃ sammā gadatīti vā sugato, da-kārassa ta-kāraṃ katvā, taṃ sugataṃ. Puññāpuññakammehi upapajjanavasena gantabbāti gatiyo, upapattibhavavisesā. Tā pana nirayādibhedena pañcavidhā, sakalassāpi bhavagāmikammassa ariyamaggādhigamena avipākārahabhāvakaraṇena nivattitattā pañcahipi tāhi visaṃyutto hutvā muttoti gativimutto. Uddhamuddhabhavagāmino hi devā taṃtaṃkammavipākadānakālānurūpena tato tato bhavato muttāpi muttamattāva, na pana visaññogavasena muttā, gatipariyāpannā ca taṃtaṃbhavagāmikammassa ariyamaggena anivattitattā, na tathā bhagavā. Bhagavā pana yathāvuttappakārena visaṃyutto hutvā muttoti. Tasmā anena bhagavato katthacipi gatiyā apariyāpannataṃ dasseti. Yato ca bhagavā ‘‘devātidevo’’ti vuccati. Tenevāha –
另一种往来，指美妙正觉已成，或称已达涅槃，此称为圣者。实事真义，合情合理连贯成文的言辞，此称为圆满圣者。以作（da）成作（ta）语尾构成的过去式谓词所示者，即称圣者。因善恶业而生者，称为众生去处，即往来；生中类别特殊，各有殊异。地狱等五种去处，合起之理是业果分，因高圣道得已止息业果受感，业带故业缠皆断，遂得解脱，归于灭尽，便是往去往来圆满解脱之境。自上而下去往之众生，依天界依照业报果报时间得自在解脱，然非由宿业熄灭者所独得，因所受业果未尽，故去往之路仍然未绝。世尊则不同，世尊以所说教法果证，身心与世间烦恼分离已尽，业果缠绕断绝，故世尊展现何处去处皆无遗漏。是故世尊言其去处圆满无余。且世尊谓“天上诸天之上”，即说：
‘‘Yena devūpapatyassa, gandhabbo vā vihaṅgamo;
“由诸天生所成者，或为神鸟飞翔眷属之所；
Yakkhattaṃ yena gaccheyyaṃ, manussattañca abbaje;
或达亚卡所处，或生人群居所；
Te mayhaṃ āsavā khīṇā, viddhastā vinaḷīkatā’’ti. (a. ni. 4.36);
诸污染染污皆已断绝，障碍悉皆摧破而无悬絆。”（《增支部·第4卷第36经》）
Taṃtaṃgatisaṃvattanakānañhi kammakilesānaṃ mahābodhimūleyeva aggamaggena pahīnattā natthi bhagavato taṃtaṃgatipariyāpannatāti accantameva bhagavā sabbabhavayonigativiññāṇaṭṭhitisattāvāsasattanikāyehi parimuttoti. Atha vā kāmaṃ saupādisesāyapi nibbānadhātuyā tāhi gatīhi vimutto, esā pana ‘‘paññāpajjotavihatamohatama’’nti etthevantogadhāti iminā padena anupādisesāya nibbānadhātuyāva thometīti daṭṭhabbaṃ.
总之，往来存在，由业与烦恼厚重所成，而此业于大觉根本处由圣道首领折断，故世尊无有往来残缺，因而堪称彻底解脱、超越一切生死之源头者。或言，即使欲界中仍存有尚未断尽的烦恼，但依凭涅槃根基加以寂灭，此境称为“以智慧光明灭愚痴者”。此理可用该词表达，极为切合无依止涅槃根本之义，且当审视此义。
Ettha pana attahitasampattiparahitapaṭipattivasena dvīhākārehi bhagavato thomanā katā hoti. Tesu anāvaraṇañāṇādhigamo, saha vāsanāya kilesānamaccantappahānaṃ, anupādisesanibbānappatti ca attahitasampatti nāma, lābhasakkārādinirapekkhacittassa pana sabbadukkhaniyyānikadhammadesanāpayogato devadattādīsupi viruddhasattesu niccaṃ hitajjhāsayatā, vinītabbasattānaṃ ñāṇaparipākakālāgamanañca āsayato parahitapaṭipatti nāma. Sā pana āsayapayogato duvidhā, parahitapaṭipatti tividhā ca attahitasampatti imāya gāthāya yathārahaṃ pakāsitā hoti. ‘‘Karuṇāsītalahadaya’’nti hi etena āsayato parahitapaṭipatti, sammā gadanatthena sugatasaddena payogato parahitapaṭipatti. ‘‘Paññāpajjotavihatamohatamaṃ gativimutta’’nti etehi, catusaccapaṭivedhatthena ca sugatasaddena tividhāpi attahitasampatti, avasiṭṭhaṭṭhena pana tena, ‘‘sanarāmaralokagaru’’nti ca etena sabbāpi attahitasampatti, parahitapaṭipatti ca pakāsitā hoti.
在此，利他成就与利他行为的两种形式上，世尊的赞叹得以成就。这当中包括不遮蔽的智慧的获得，与习气（恶习）彻底断除，以及不依着任何分别而达到的涅槃成就，这被称作利他成就。心不依赖于利益和尊敬之类的境界，常以断除一切苦、消灭一切病苦的法义来说法，因此即使是天人等逆境众生中，也常存利益他者的良善境界，表现出谦恭柔顺的心性，智慧圆熟的完成期到来，这就是发自内心的利他行为。此发心的用法有二种，利他行为有三种，如此诗句就如实说明了：『以慈悲为湿润、以柔和为心』，这是发自内心的利他行为，依正当的辞义，以世尊的清净语句表述的利他行为；『智慧之灯照破无明』，依此并借由四谛之说和世尊的辞句，利他成就共有三种，在未退失状态下，又称为『如母爱护丈夫般慈愿世间』，据此表现了所有的利他成果与利他行为。
Atha vā hetuphalasattūpakāravasena tīhākārehi thomanā katā. Tattha hetu nāma mahākaruṇāsamāyogo, bodhisambhārasambharaṇañca, tadubhayampi paṭhamapadena yathārutato, sāmatthiyato ca pakāsitaṃ. Phalaṃ pana ñāṇappahānaānubhāvarūpakāyasampadāvasena catubbidhaṃ . Tattha sabbaññutañāṇapadaṭṭhānaṃ maggañāṇaṃ, tammūlakāni ca dasabalādiñāṇāni ñāṇasampadā, savāsanasakalasaṃkilesānamaccantamanuppādadhammatāpādanaṃ pahānasampadā, yathicchitanipphādane ādhipaccaṃ ānubhāvasampadā, sakalalokanayanābhisekabhūtā pana lakkhaṇānubyañjanapaṭimaṇḍitā attabhāvasampatti rūpakāyasampadā. Tāsu ñāṇappahānasampadā dutiyapadena, saccapaṭivedhatthena ca sugatasaddena pakāsitā, ānubhāvasampadā tatiyapadena, rūpakāyasampadā sobhanakāyagamanatthena sugatasaddena lakkhaṇānubyañjanapāripūriyā vinā tadabhāvato. Yathāvuttā duvidhāpi parahitapaṭipatti sattūpakārasampadā, sā pana sammā gadanatthena sugatasaddena pakāsitāti veditabbā.
然后，从因果、果报与存在帮助的角度，世尊的赞叹有三种表现形式。其中因，是指大悲集结和成就菩提累积，这二者都在先前已经如实说明，也以简要方式揭示其适宜性。果是由智慧的断除与体验所形成的身心具足修成，分为四类：其中包括从正遍知基础所生的道之智慧，以及依道智慧基础成就的十力诸智慧等智慧具足，断除一切结集的烦恼、恶习、生起因缘之法的修成，以及依愿自由消退、进而不再起造作的体验修成；还有充满观察一切世间相状的感知魅力，并且以其具足的身形修成。智慧断除修成作为第二类，以四谛说明并佐以世尊的清净语句宣说；体验修成为第三类；具足身形修成以形体优美之行使成，是依世尊教语完成所有相好充盈，而在无此情形下不成立。上述二种行为利益的成就，均应认识为依正当辞义、以世尊清净语句所表达的。
Apica imāya gāthāya sammāsambodhi tammūla – tappaṭipattiyādayo aneke buddhaguṇā ācariyena pakāsitā honti. Esā hi ācariyānaṃ pakati, yadidaṃ yena kenaci pakārena atthantaraviññāpanaṃ. Kathaṃ? ‘‘Karuṇāsītalahadaya’’nti hi etena sammāsambodhiyā mūlaṃ dasseti . Mahākaruṇāsañcoditamānaso hi bhagavā saṃsārapaṅkato sattānaṃ samuddharaṇatthaṃ katābhinīhāro anupubbena pāramiyo pūretvā anuttaraṃ sammāsambodhimadhigatoti karuṇā sammāsambodhiyā mūlaṃ. ‘‘Paññāpajjotavihatamohatama’’nti etena sammāsambodhiṃ dasseti. Sabbaññutañāṇapadaṭṭhānañhi aggamaggañāṇaṃ, aggamaggañāṇapadaṭṭhānañca sabbaññutaññāṇaṃ ‘‘sammāsambodhī’’ti vuccati. Sammā gamanatthena sugatasaddena sammāsambodhiyā paṭipattiṃ dasseti līnuddhaccapatiṭṭhānāyūhanakāmasukhattakilamathānuyogasassatucchedābhinivesādiantadvayarahitāya karuṇāpaññāpariggahitāya majjhimāya paṭipattiyā pakāsanato, itarehi sammāsambodhiyā padhānāppadhānappabhedaṃ payojanaṃ dasseti. Saṃsāramahoghato sattasantāraṇañhettha padhānaṃ, tadaññamappadhānaṃ. Tesu ca padhānena payojanena parahitapaṭipattiṃ dasseti, itarena attahitasampattiṃ, tadubhayena ca attahitapaṭipannādīsu catūsu puggalesu bhagavato catutthapuggalabhāvaṃ pakāseti. Tena ca anuttaraṃ dakkhiṇeyyabhāvaṃ, uttamañca vandanīyabhāvaṃ, attano ca vandanāya khettaṅgatabhāvaṃ vibhāveti.
此外，借由此诗句，正觉菩提的根本，包括断除之行和诸佛德，自古多位老师皆有所说明。此乃诸师言说之理，意指借助某一启示，明确显现其义。如何显现？『以慈悲为湿润、以柔和为心』，以此显现正觉菩提之根本。世尊怀大悲心，意欲拔离轮回泥淖中的众生，乃逐渐修满波罗蜜多，最终获得无上正觉，故谓慈悲为正觉根本。『智慧之灯照破无明』，以此显现正觉菩提。诸般智慧中的遍知基础，道之真理智慧均被称为『正觉』。依正当表达，以世尊清净语辞显示正觉实行，涵摄无生无灭的中道安立，断除沉重烦恼及痛苦，断绝对欲乐及现行之执着等反过之念。依此中道之修行，正觉显示其异于他法之主次差别。解脱生死苦海中众生的根本、次根本和非根本等主次分别，借该主次分别而显现利益他者行为，借主次分别表现利己行为；二者并示于世尊的四种特殊人格中，展示无上可受礼敬之境界，展显自敬之地位。
Apica karuṇāggahaṇena lokiyesu mahaggatabhāvappattāsādhāraṇaguṇadīpanato sabbalokiyaguṇasampatti dassitā, paññāggahaṇena sabbaññutaññāṇapadaṭṭhānamaggañāṇadīpanato sabbalokuttaraguṇasampatti. Tadubhayaggahaṇasiddho hi attho ‘‘sanarāmaralokagaru’’ntiādinā vipañcīyatīti. Karuṇāggahaṇena ca nirupakkilesamupagamanaṃ dasseti, paññāggahaṇena apagamanaṃ. Tathā karuṇāggahaṇena lokasamaññānurūpaṃ bhagavato pavattiṃ dasseti lokavohāravisayattā karuṇāya, paññāggahaṇena lokasamaññāya anatidhāvanaṃ. Sabhāvānavabodhena hi dhammānaṃ sabhāvaṃ atidhāvitvā sattādiparāmasanaṃ hoti. Tathā karuṇāggahaṇena mahākaruṇāsamāpattivihāraṃ dasseti, paññāggahaṇena tīsu kālesu appaṭihatañāṇaṃ, catusaccañāṇaṃ, catupaṭisambhidāñāṇaṃ, catuvesārajjañāṇaṃ, karuṇāggahaṇena mahākaruṇāsamāpattiñāṇassa gahitattā sesāsādhāraṇañāṇāni, cha abhiññā, aṭṭhasu parisāsu akampanañāṇāni, dasa balāni, cuddasa buddhaguṇā, soḷasa ñāṇacariyā, aṭṭhārasa buddhadhammā, catucattārīsa ñāṇavatthūni, sattasattati ñāṇavatthūnīti evamādīnaṃ anekesaṃ paññāpabhedānaṃ vasena ñāṇacāraṃ dasseti. Tathā karuṇāggahaṇena caraṇasampattiṃ, paññāggahaṇena vijjāsampattiṃ. Karuṇāggahaṇena attādhipatitā, paññāggahaṇena dhammādhipatitā. Karuṇāggahaṇena lokanāthabhāvo, paññāggahaṇena attanāthabhāvo. Tathā karuṇāggahaṇena pubbakārībhāvo, paññāggahaṇena kataññutā. Karuṇāggahaṇena aparantapatā, paññāggahaṇena anattantapatā. Karuṇāggahaṇena vā buddhakaradhammasiddhi, paññāggahaṇena buddhabhāvasiddhi. Tathā karuṇāggahaṇena parasantāraṇaṃ, paññāggahaṇena attasantāraṇaṃ. Tathā karuṇāggahaṇena sabbasattesu anuggahacittatā, paññāggahaṇena sabbadhammesu virattacittatā dassitā hoti sabbesañca buddhaguṇānaṃ karuṇā ādi tannidānabhāvato, paññā pariyosānaṃ tato uttari karaṇīyābhāvato. Iti ādipariyosānadassanena sabbe buddhaguṇā dassitā honti. Tathā karuṇāggahaṇena sīlakkhandhapubbaṅgamo samādhikkhandho dassito hoti. Karuṇānidānañhi sīlaṃ tato pāṇātipātādiviratippavattito, sā ca jhānattayasampayoginīti, paññāvacanena paññākkhandho. Sīlañca sabbabuddhaguṇānaṃ ādi, 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 –
再者，用悲心持守表现为世间的广大通达和非凡德性之光明揭示世间最高德性，智慧持守则显现遍知基础与道路真理之光明，引发世间最高智能。此二种持守同成就正觉菩提的意义，故称『如母爱护丈夫』等词为妄散之谤。悲心持守表现无烦恼的接近，智慧持守表现逐渐远离烦恼。以悲心持守，显现世尊行迹符合世间利益的行为；以智慧持守，表现对世间皆不拖累之超越境地。认识法性真如，超越法性而安心修习离欲，利用悲心持守展现大悲深厚，智慧持守显示少受阻碍的智慧断除、四圣谛知识、四种成熟慧等，以及已具八种神通、十种力量、十三佛德、十六智慧行、十八佛法等诸多智慧分类，表现智慧之行。借悲心持守显示足迹成就，借智慧持守表现智慧成就。借悲心持守为自我之主，借智慧持守为法之主。借悲心持守表现世界主，借智慧持守表现自我主。借悲心持守为前因者，借智慧持守为后因者。借悲心持守表现不断增长，借智慧持守表现常作知足。借悲心持守示佛业法圆满，借智慧持守示佛解脱成就。借悲心持守表现超脱众生，借智慧持守显示对自我超脱。以悲心持守显现与一切众生相应的扶持之心，智慧持守显现对一切法的超然离心。所有佛德因悲智二者及因缘而生，悲为根本，智为最终完成。如此由开始至完成，一切佛德悉皆显现。因此，借悲心持守显现戒聚前行，借智慧持守显现定聚。以悲心为生起之因，智慧为生起之法。以悲心持为世界王者，以智慧持为自己主宰。以悲心持守为先行，以智慧持守为感恩。因悲心持守表现没有限际，因智慧持守表现无我境地。借悲心持守显现佛力成就，借智慧持守示佛之身成就。再者，借悲心持守显示广泛的超脱，借智慧持守显示内心的解脱。又借悲心持守表现安住护持众生的善心，借智慧持守表现清净厌舍一切法的心性。诸佛德皆根于悲心，是佛德之源头，智慧则是佛德的圆满满足者。由此显示佛德起始与结束。依此，慈悲持守初期展示戒净，继而定聚相随，而智慧为慧聚。戒为诸佛德之始，定处中位，智慧为完成（终结）。由初、中、终三者显现诸佛德，显示法义之所在。此乃无遗憾地显现佛德的方式，正如所说：若无此引导，谁能无遗憾地充分展示世尊的德行？故如是说——
‘‘Buddhopi buddhassa bhaṇeyya vaṇṇaṃ,
『即便是佛也唯独宣说佛之美德，』
Kappampi ce aññamabhāsamāno.
『何况其他诸人如非谤毁呢？』
Khīyetha kappo ciradīghamantare,
时间虽长，时代虽远，
Vaṇṇo na khīyetha tathāgatassā’’ti.
但如来的光辉却不曾衰减。
Teneva ca āyasmatā sāriputtattherenāpi buddhaguṇaparicchedanaṃ pati bhagavatā anuyuttena ‘‘no hetaṃ bhante’’ti paṭikkhipitvā ‘‘api ca me bhante dhammanvayo vidito’’ti sampasādanīyasutte vuttaṃ.
因此，具寿长老沙利弗尊者，以及世尊所依止的佛陀功德的详述，曾由世尊亲自肯定曰：「这并非如此，尊者！」且说：「但我已通达法的相续。」此义在可使信服的经文中曾述。
Evaṃ saṅkhepena sakalasabbaññuguṇehi bhagavato thomanāpubbaṅgamaṃ paṇāmaṃ katvā idāni saddhammassāpi thomanāpubbaṅgamaṃ paṇāmaṃ karonto ‘‘buddhopī’’tiādimāha. Tatthāyaṃ saha padasambandhena saṅkhepattho – yathāvuttavividhaguṇagaṇasamannāgato buddhopi yaṃ ariyamaggasaṅkhātaṃ dhammaṃ, saha pubbabhāgapaṭipattidhammena vā ariyamaggabhūtaṃ dhammaṃ bhāvetvā ceva yaṃ phalanibbānasaṅkhātaṃ dhammaṃ, pariyattidhammapaṭipattidhammehi vā saha phalanibbānabhūtaṃ dhammaṃ sacchikatvā ca sammāsambodhisaṅkhātaṃ buddhabhāvamupagato, vītamalamanuttaraṃ taṃ dhammampi vandeti.
如此简略概括：具足诸般智慧功德的世尊身，乃开示前代诸佛以及今世之佛所共同尊敬的礼敬，现今即便是正法时代亦然，称赞«彼亦为佛»等。于此连词中有浓缩之意——谓此佛乃具有诸多不同功德之大德，且无论是初启示的经典中记载的圣道所涵盖的诸法，抑或由行持初业所得之圣道所成的诸法，或以经论及行法相应之法门所得至涅槃果之教法，皆悉依止前行基础修持而通达实现，乃称此佛为正觉之具足者，尊敬而礼赞其无垢无上之法。
Tattha buddhasaddassa tāva ‘‘bujjhitā saccānīti buddho. Bodhetā pajāyāti buddho’’tiādinā niddesanayena attho veditabbo. Atha vā aggamaggañāṇādhigamena savāsanāya sammohaniddāya accantavigamanato, aparimitaguṇagaṇālaṅkatasabbaññutaññāṇappattiyā vikasitabhāvato ca buddhavāti buddho jāgaraṇavikasanatthavasena. Atha vā kassacipi ñeyyadhammassa anavabuddhassa abhāvena ñeyyavisesassa kammabhāvāgahaṇato kammavacanicchāyābhāvena avagamanatthavasena kattuniddesova labbhati, tasmā buddhavāti buddhotipi vattabbo. Padesaggahaṇe hi asati gahetabbassa nippadesatāva viññāyati yathā ‘‘dikkhito na dadātī’’ti. Evañca katvā kammavisesānapekkhā kattari eva buddhasaddasiddhi veditabbā, atthato pana pāramitāparibhāvito sayambhuñāṇena saha vāsanāya vihataviddhastaniravasesakilesomahākaruṇāsabbaññutaññāṇādiaparimeyyaguṇagaṇādhāro khandhasantāno buddho, yathāha –
在此，关于佛号应了知之理，可依诸种说法称佛为「觉悟真谛者」及「觉者生起者」。当得大圣真理及圣道之深义，摒除迷惑而证得其究竟之义，则称为佛。又若由于未悟解应知法者，或对应知法之特殊难点不能通达，及因担当业果之语言象征涵义，而需透彻说明等，亦当称其为佛。正如语言中若词义不明，即知无法承担含义应给予诠释。如是依据业果特别者而执意施为，称佛号即可成立。然而实质上，佛乃依于彼前行的波罗蜜等圆满无缺之大悲力及无上智慧成就，以化导众生脱离烦恼，乃真理之具现。
‘‘Buddhoti yo so bhagavā sayambhū anācariyako pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi, tattha ca sabbaññutaṃ patto, balesu ca vasībhāva’’nti (mahāni. 192; cūḷani. 97; paṭi. ma. 161).
例如有言：「所谓佛者，即彼自觉、无师自证者，也即前无先觉所传之法，彼自证其真谛，且具大智慧破敌制伏一切烦恼。」（《大本经》192卷；《小本经》97卷；《律谱》161条）
Apisaddo sambhāvane, tena evaṃ guṇavisesayutto sopi nāma bhagavā īdisaṃ dhammaṃ bhāvetvā, sacchikatvā ca buddhabhāvamupagato, kā nāma kathā aññesaṃ sāvakādibhāvamupagamaneti dhamme sambhāvanaṃ dīpeti. Buddhabhāvanti sammāsambodhiṃ. Yena hi nimittabhūtena sabbaññutaññāṇapadaṭṭhānena aggamaggañāṇena, aggamaggañāṇapadaṭṭhānena ca sabbaññutaññāṇena bhagavati ‘‘buddho’’ti nāmaṃ, tadārammaṇañca ñāṇaṃ pavattati, tamevidha ‘‘bhāvo’’ti vuccati. Bhavanti buddhisaddā etenāti hi bhāvo. Tathā hi vadanti –
“阿毗萨多”意为可能、势能，由此观之，具备这种特殊优胜品质的世尊，依此教法进行培养，证悟佛果。于此，谓称他众弟子等也能证得果位者为“觉有之名”。所谓觉有者，即圆满正觉。其由依凭的标志实有，从一切智慧与认知的根基，得以第一殊胜正道知识；因第一殊胜正道知识的根基，以及一切智慧，世尊被称为“觉者”。然后这识观境界遂启，称为“觉有”。“觉有”此名即来自“觉”字。由此可见“有”即此义。故此谓之“觉有”，即“有”字之义。所谓“有”，者即“觉”等词所指的本义。正如有言：
‘‘Yena yena nimittena, buddhi saddo ca vattate;
“随所依迹，生智慧名声；
Taṃtaṃnimittakaṃ bhāvapaccayehi udīrita’’nti.
依事所生之觉有而启”。
Bhāvetvāti uppādetvā, vaḍḍhetvā vā. Sacchikatvāti paccakkhaṃ katvā. Ceva-saddo ca-saddo ca tadubhayattha samuccaye. Tena hi saddadvayena na kevalaṃ bhagavā dhammassa bhāvanāmattena buddhabhāvamupagato, nāpi sacchikiriyāmattena, atha kho tadubhayenevāti samuccinoti. Upagatoti patto, adhigatoti attho. Etassa ‘‘buddhabhāva’’nti padena sambandho. Vītamalanti ettha virahavasena eti pavattatīti vīto, malato vīto, vītaṃ vā malaṃ yassāti vītamalo, taṃ vītamalaṃ. ‘‘Gatamala’’ntipi pāṭho dissati, evaṃ sati saupasaggo viya anupasaggopi gatasaddo virahatthavācako veditabbo dhātūnamanekatthattā. Gacchati apagacchatīti hi gato, dhammo . Gataṃ vā malaṃ, purimanayena samāso. Anuttaranti uttaravirahitaṃ. Yathānusiṭṭhaṃ paṭipajjamāne apāyato, saṃsārato ca apatamāne katvā dhāretīti dhammo, navavidho lokuttaradhammo. Tappakāsanattā, sacchikiriyāsammasanapariyāyassa ca labbhamānattā pariyattidhammopi idha saṅgahito . Tathā hi ‘‘abhidhammanayasamuddaṃ adhigacchi, tīṇi piṭakāni sammasī’’ti ca aṭṭhakathāyaṃ vuttaṃ, tathā ‘‘yaṃ dhammaṃ bhāvetvā sacchikatvā’’ti ca vuttattā bhāvanāsacchikiriyāyogyatāya buddhakaradhammabhūtāhi pāramitāhi saha pubbabhāgaadhisīlasikkhādayopi idha saṅgahitāti veditabbā. Tāpi hi vigatapaṭipakkhatāya vītamalā, anaññasādhāraṇatāya anuttarā ca. Kathaṃ pana tā bhāvetvā, sacchikatvā ca bhagavā buddhabhāvamupagatoti? Vuccate – sattānañhi saṃsāravaṭṭadukkhanissaraṇāya [nissaraṇatthāya (paṇṇāsa ṭī.) nissaraṇe (katthaci)] katamahābhinīhāro mahākaruṇādhivāsanapesalajjhāsayo paññāvisesapariyodātanimmalānaṃ dānadamasaññamādīnaṃ uttamadhammānaṃ kappānaṃ satasahassādhikāni cattāri asaṅkhyeyyāni sakkaccaṃ nirantaraṃ niravasesaṃ bhāvanāsacchikiriyāhi kammādīsu adhigatavasībhāvo acchariyācinteyyamahānubhāvo adhisīlādhicittānaṃ paramukkaṃsapāramippatto bhagavā paccayākāre catuvīsatikoṭisatasahassamukhena mahāvajirañāṇaṃ pesetvā anuttaraṃ sammāsambodhisaṅkhātaṃ buddhabhāvamupagatoti.
所谓“培育”，即生起、增长；所谓“证悟”，即亲证。又“智慧名”与“觉有”此二名合用。因名有此二，不唯世尊独具教法之培养称为觉有，且证悟之处亦如此，二名并行故称合用。所谓“证悟”，即获得、获得之义。此“觉有”辞与此义相关。论及“无垢”，是指清净无染，故称“无垢”，即洁净无染。此又可作“去垢”，同义词。如此记载，连同依略通有无、无染清净之义。所谓“去”是“去往、离开”之意。故有垢与无垢对立。正如“道”之表境，出世间正法，乃是九种殊胜超越世俗之法。这等正法具备去除烦恼、证受正见及证明的因缘，包含了诠释及宣说之内容。故此，“于阿毗达摩论述云：‘已得诸法之海，会三藏圆满’”，又称“修习依此法，证悟适用法，具足佛行度彼诸等及先前戒律等，同此处所摄”，由此可知。即便在离染之行，毫无妨碍，具特殊、非同凡俗、无上正觉境界等特质。那世尊如何因修习、证悟成就觉有？言曰：众生于轮回之苦，欲超脱解脱，为实现此无量广大之大悲心愿，恻隐之念，遍及诸多智慧因缘，布施奉献诸德无量无数，恒常无间断地在修习与证悟因缘中获取殊胜禀赋，如此成就不可思议伟力，超越于诸戒律及心志，最上乘远离世俗烦恼，世尊以因缘形式广为利益，无量二百六十亿四千万诸大弘智光，超越所称“正觉”之觉有者也。
Imāya pana gāthāya vijjāvimuttisampadādīhi anekehi guṇehi yathārahaṃ saddhammaṃ thometi. Kathaṃ? Ettha hi ‘‘bhāvetvā’’ti etena vijjāsampadāya thometi, ‘‘sacchikatvā’’ti etena vimuttisampadāya. Tathā paṭhamena jhānasampadāya, dutiyena vimokkhasampadāya. Paṭhamena vā samādhisampadāya, dutiyena samāpattisampadāya. Atha vā paṭhamena khayañāṇabhāvena, dutiyena anuppādañāṇabhāvena. Paṭhamena vā vijjūpamatāya, dutiyena vajirūpamatāya. Paṭhamena 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 paṭhamena akālikatāya, dutiyena ehipassikatāya. Paṭhamena vā opaneyyikatāya, dutiyena paccattaṃveditabbatāya. Paṭhamena vā saha pubbabhāgasīlādīhi sekkhehi sīlasamādhipaññākkhandhehi , dutiyena saha asaṅkhatadhātuyā asekkhehi dhammaṃ thometi.
此歌中，以智慧及解脱圆满等诸多优胜品德，恰如其分地赞叹正法。云何？“培育”指智慧圆满之赞，“证悟”指解脱圆满之赞。初为初禅及定力圆满，次为解脱圆满。初为定力成熟，次为入定成就。或初由灭知之境，次由无生起知。初由智者之相，次由金刚相。初为离欲成就，次名断灭成就。初是带出境界，次为解脱境界。亦或初为因缘相，次为无为相。又以初示现及后入寂静智慧，初具统摄权势，次为无生不灭，法得赞叹。或言“修习法得觉有”，是谓所宣明之正法，称“证悟”，指明现观之明证。初为无间断随时，次为速可观见。初为入门适宜，次为各自了知。初由先前戒等善法持守，次由无为法极乐，法获称赞。
‘‘Vītamala’’nti iminā pana saṃkilesābhāvadīpanena visuddhatāya dhammaṃ thometi, ‘‘anuttara’’nti etena aññassa visiṭṭhassa abhāvadīpanena paripuṇṇatāya. Paṭhamena vā pahānasampadāya, dutiyena sabhāvasampadāya. Paṭhamena vā bhāvanāphalayogyatāya. Bhāvanāguṇena hi so saṃkilesamalasamugghātako, tasmānena bhāvanākiriyāya phalamāha. Dutiyena sacchikiriyāphalayogyatāya. Taduttarikaraṇīyābhāvato hi anaññasādhāraṇatāya anuttarabhāvo sacchikiriyānibbattito, tasmānena sacchikiriyāphalamāhāti.
“无垢”意即无杂染之阐扬清净；“无上”则示彼圣者殊胜卓异之圆满。初为舍断成就，次为本性圆满。初为修习法获适用，因无杂染故能破除种种杂染。故以修习行为得果报，次由证悟正见获益。其由无障碍展现清净光相，非凡且最高成就证悟之境起于证悟明证，故有证悟果报。
Evaṃ saṅkhepeneva sabbasaddhammaguṇehi saddhammassāpi thomanāpubbaṅgamaṃ paṇāmaṃ katvā idāni ariyasaṅghassāpi thomanāpubbaṅgamaṃ paṇāmaṃ karonto ‘‘sugatassa orasāna’’ntiādimāha. Tattha sugatassāti sambandhaniddeso, ‘‘puttāna’’nti etena sambajjhitabbo. Urasi bhavā, jātā, saṃvuddhā vā orasā, attajo khettajo antevāsiko dinnakoti catubbidhesu puttesu attajā, taṃsarikkhatāya pana ariyapuggalā ‘‘orasā’’ti vuccanti. Yathā hi manussānaṃ orasaputtā attajātatāya pitusantakassa dāyajjassa visesabhāgino honti, evametepi saddhammasavanante ariyāya jātiyā jātatāya bhagavato santakassa vimuttisukhassa dhammaratanassa ca dāyajjassa visesabhāginoti. Atha vā bhagavato dhammadesanānubhāvena ariyabhūmiṃ okkamamānā, okkantā ca ariyasāvakā bhagavato ure vāyāmajanitābhijātatāya sadisakappanamantarena nippariyāyeneva ‘‘orasā’’ti vattabbatamarahanti. Tathā hi te bhagavatā āsayānusayacariyādhimuttiādiolokanena, vajjānucintanena ca hadaye katvā vajjato nivāretvā anavajje patiṭṭhāpentena sīlādidhammasarīraposanena saṃvaḍḍhāpitā. Yathāha bhagavā itivuttake ‘‘ahamasmi bhikkhave brāhmaṇo…pe… tassa me tumhe puttā orasā mukhato jātā’’tiādi (itivu. 100). Nanu sāvakadesitāpi desanā ariyabhāvāvahāti? Saccaṃ, sā pana tammūlikattā, lakkhaṇādivisesābhāvato ca ‘‘bhagavato dhammadesanā’’ icceva saṅkhyaṃ gatā, tasmā bhagavato orasaputtabhāvoyeva tesaṃ vattabboti, etena catubbidhesu puttesu ariyasaṅghassa attajaputtabhāvaṃ dasseti. Attano kulaṃ punenti sodhenti, mātāpitūnaṃ vā hadayaṃ pūrentīti puttā, attajādayo. Ariyā pana dhammatantivisodhanena, dhammānudhammapaṭipattiyā cittārādhanena ca tappaṭibhāgatāya bhagavato puttā nāma, tesaṃ. Tassa ‘‘samūha’’nti padena sambandho.
如此简略概述，以一切正法的种种功德中，赞叹正法的所起之敬礼已成，就此时对圣僧团同样发起敬礼，称颂『贤善者的诸属』等。此中“贤善者的”为关系示现，当中“子孙”应由此生发敬意。“颈项”是胸膛，生来、生于出生处等，终生共居在田埂边，有四类子女中属于自己一类，其脉络流布成因故圣人称为“颈项”。正如人中有“颈项子”，以其父与祖辈相续之所继承的殊异为别，如是闻正法后，依圣种出生，继承世尊所成就之解脱安乐法宝的嫡派法统，故亦是特殊分属。又或由世尊宣布法教力行，引领进入圣地，进入者亦为圣弟子，因世尊胸中（现实）生起勉力精进而生发相应共事的契合，乃至终了，故称“颈项”，谓其与世尊同属一脉。正如世尊以断除贪染习气等境界、正思维念乃至正见思惟，调伏其心，凭无垢净立身戒法等诸功德而增长。于起经文有“我，比库，是婆罗门……你们是我的子孙，颈项上出生”等（伊提悟100）经中说。难道弟子所说的教义不具圣者特性？确实，非自行实证、缺乏特征诸相之异，故“世尊所说法”只限于此数量言说，故以世尊“颈项子孙”的概念，显现四种子女中，圣僧团中自家子孙身份。若子女是供养、使世尊家族兴盛而心存感念的即母父等亲属者，乃被称为子女、亲子。圣者因明净正法之真义踵事增华，依行不离义，心念恭敬，故世尊子孙之名为其称呼。此“群”以此一词统摄涵摄。
Saṃkilesanimittaṃ hutvā guṇaṃ māreti vibādhatīti māro, devaputtamāro. Sināti pare bandhati etāyāti senā, mārassa senā tathā, mārañca mārasenañca mathenti vilothentīti mārasenamathanā, tesaṃ. ‘‘Māramārasenamathanāna’’nti hi vattabbepi ekadesasarūpekasesavasena evaṃ vuttaṃ. Mārasaddasannidhānena vā senāsaddena mārasenā gahetabbā, gāthābandhavasena cettha rasso. ‘‘Mārasenamaddanāna’’ntipi katthaci pāṭho, so ayuttova ariyājātikattā imissā gāthāya. Nanu ca ariyasāvakānaṃ maggādhigamasamaye bhagavato viya tadantarāyakaraṇatthaṃ devaputtamāro vā mārasenā vā na apasādeti, atha kasmā evaṃ vuttanti? Apasādetabbabhāvakāraṇassa vimathitattā. Tesañhi apasādetabbatāya kāraṇe saṃkilese vimathite tepi vimathitā nāma hontīti. Atha vā khandhābhisaṅkhāramārānaṃ viya devaputtamārassāpi guṇamāraṇe sahāyabhāvūpagamanato kilesabalakāyo idha ‘‘mārasenā’’ti vuccati yathāha bhagavā –
破除烦恼的现象为因，删除恶行为果，有害纷扰者即为魔，称为魔天子魔。魔之军队号兵，束缚他者，这即是魔军。魔与其军相斗破坏，这谓为解除魔军。称“解除魔军”者，此种教说以一种比喻方式说。因魔的音声临近，如军队之音，故以魔军获得之名，用绳索结成的诗句是这里的比喻。“解除魔军”的句式也有处，一说是为了衍生圣生经文的诗句。然圣弟子于得道之际，不似世尊作为障难应对魔天子或魔军而生反感，何故如此？乃因其生不反感的原因已被除难。那三者的生厌之因由烦恼扰乱，烦恼离乱之亦名为“生厌”，如五蕴的聚合造作有魔天子般力量，可以共生护持善恶等相诸业力，称为魔军，正如世尊所说——
‘‘Kāmā te paṭhamā senā, dutiyā arati vuccati;
「欲爱君为第一军队，第二为厌恶所称；
Tatiyā khuppipāsā te, catutthī taṇhā pavuccati.
第三为愤怒饥渴，第四称为渴求；
Pañcamaṃ thinamiddhaṃ te, chaṭṭhā bhīrū pavuccati;
第五是昏沉懈怠，第六为懦弱称；
Sattamī vicikicchā te, makkho thambho te aṭṭhamo.
第七是疑惑，第八是骄慢张扬。」
Lābho siloko sakkāro,
利益、财富与尊敬，
Micchāladdho ca yo yaso;
以及不正当所得的名声；
Yo cattānaṃ samukkaṃse,
轻视自身，
Pare ca avajānati.
而轻蔑他人者，
Esā namuci te senā, kaṇhassābhippahārinī;
这一军队就是奴隶，专为黑暗而生；
Na naṃ asūro jināti, jetvā ca labhate sukha’’nti. (su. ni. 438; mahāni. 28; cūḷani. 47);
非恶魔所能制服，虽获胜却不得安乐。」（出自《相应部·尼柯耶》第438经；《大集部》第28经；《小集部》第47经）
Sā ca tehi ariyasāvakehi diyaḍḍhasahassabhedā, anantabhedā vā kilesavāhinī satidhammavicayavīriyasamathādiguṇapaharaṇīhi odhiso mathitā, viddhaṃsitā, vihatā ca, tasmā ‘‘mārasenamathanā’’ti vuccanti. Vilothanañcettha viddhaṃsanaṃ, vihananaṃ vā. Apica khandhābhisaṅkhāramaccudevaputtamārānaṃ tesaṃ sahāyabhāvūpagamanatāya senāsaṅkhātassa kilesamārassa ca mathanato ‘‘mārasenamathanā’’tipi attho gahetabbo. Evañca sati pañcamāranimmathanabhāvena attho paripuṇṇo hoti. Ariyasāvakāpi hi samudayappahānapariññāvasena khandhamāraṃ, sahāyavekallakaraṇena sabbathā, appavattikaraṇena ca abhisaṅkhāramāraṃ, balavidhamanavisayātikkamanavasena maccumāraṃ, devaputtamārañca samucchedappahānavasena sabbaso appavattikaraṇena kilesamāraṃ mathentīti, iminā pana tesaṃ orasaputtabhāve kāraṇaṃ, tīsu puttesu ca anujātataṃ dasseti. Mārasenamathanatāya hi te bhagavato orasaputtā, anujātā cāti.
这些众多圣弟子们，如二万众多乃至更多，持有不生灭的烦恼载体，凭借正念、事理观照与精进等诸多修习功德所铲除、破坏、摧毁，因此被称为“魔军镇压”。所谓“镇压”，此处指的是彻底铲除、摧毁烦恼。加之，针对五蕴所造的恶行导致的诸天魔军及其助手的附着而言，也合于“魔军镇压”之义。正因如此，正念成为克服五魔的第四种调伏法。圣弟子们以断除烦恼的智慧，彻底镇压五蕴恶魔，凭借离散敌势、摧伏阻止之力超越凡魔，以消除天魔一切纠缠，同时镇服烦恼魔。此中特别说明这些魔乃是世尊的恶魔子孙，并具继承关系，三类子魔自相关联并相互衔接。由此看出魔军镇压与如来的这些子魔之间有因果传承的关系，圣弟子们皆能如是彻底镇压魔军。
Aṭṭhannanti gaṇanaparicchedo, tenasatipi tesaṃ taṃtaṃbhedena anekasatasahassasaṅkhyābhede ariyabhāvakaramaggaphaladhammabhedena imaṃ gaṇanaparicchedaṃ nātivattanti maggaṭṭhaphalaṭṭhabhāvānativattanatoti dasseti. Pi-saddo, api-saddo vā padalīḷādinā kāraṇena aṭṭhāne payutto, so ‘‘ariyasaṅgha’’nti ettha yojetabbo, tena na kevalaṃ buddhadhammeyeva, atha kho ariyasaṅghampīti sampiṇḍeti. Yadipi avayavavinimutto samudāyo nāma koci natthi avayavaṃ upādāya samudāyassa vattabbattā, aviññāyamānasamudāyaṃ pana viññāyamānasamudāyena visesitumarahatīti āha ‘‘aṭṭhannampi samūha’’nti, etena ‘‘ariyasaṅgha’’nti ettha na yena kenaci saṇṭhānādinā, kāyasāmaggiyā vā samudāyabhāvo, api tu maggaṭṭhaphalaṭṭhabhāvenevāti viseseti. Avayavameva sampiṇḍetvā ūhitabbo vitakketabbo, saṃūhanitabbo vā saṅghaṭitabboti samūho, soyeva samoho vacanasiliṭṭhatādinā. Dvidhāpi hi pāṭho yujjati. Ārakattā kilesehi, anaye na iriyanato, aye ca iriyanato ariyā niruttinayena . Atha vā sadevakena lokena saraṇanti araṇīyato upagantabbato, upagatānañca tadatthasiddhito ariyā, diṭṭhisīlasāmaññena saṃhato, samaggaṃ vā kammaṃ samudāyavasena samupagatoti saṅgho, ariyānaṃ saṅgho, ariyo ca so saṅgho ca yathāvuttanayenāti vā ariyasaṅgho, taṃ ariyasaṅghaṃ. Bhagavato aparabhāge buddhadhammaratanānampi samadhigamo saṅgharatanādhīnoti ariyasaṅghassa bahūpakārataṃ dassetuṃ idheva ‘‘sirasā vande’’ti vuttaṃ. Avassañcāyamattho sampaṭicchitabbo vinayaṭṭhakathādīsupi (pārā. aṭṭha. ganthārambhakathā) tathā vuttattā. Keci pana purimagāthāsupi taṃ padamānetvā yojenti, tadayuttameva ratanattayassa asādhāraṇaguṇappakāsanaṭṭhānattā, yathāvuttakāraṇassa ca sabbesampi saṃvaṇṇanākārānamadhippetattāti.
“八十九”为数目计数章节名。其含义是诸圣众依照条目细分，分成成百上千万不等的类别，分别对应圣谛修习中的道果义理，此八十九数目章节不逾越，突出其依道证果之意思。此处所用“pi-saddo”或“api-saddo”系由诸词汇混淆而成，须视为“八十”字，并以其意指“圣众”连接，用以说明不仅仅局限于佛陀教法本身，而是延伸为“圣众”的整体概念。尽管构成部分相互独立，无一以他种成分为基础产生，识断无明之种得以区分识断由智慧分明谓“八十众集”，此即“圣众”名义之由来。故“圣众”并非指某一固定共同体、体一致相，而依道证果达到合一。成员须聚合、商议、组合为一整体，整体即为“众”，此“集”即是群体之含义。此诗文可两种解读：其一，聚合者因烦恼，依此重归紧密，因他故未能割舍；其二，因他故，因俗世世人等依赖而相聚。已入世俗信仰之法门，诸圣以视、戒、般若合持约束为依，奉行集体与道证，故称“圣众”。佛陀教法中宝光三宝得以现前，《长部》经律注中对此亦有论说。早期徒众亦于古诗歌中以此称呼，理由在于其宝贵不凡之资质，诚合道证之所表现者。
Imāya pana gāthāya ariyasaṅghassa pabhavasampadā pahānasampadādayo aneke guṇā dassitā honti. Kathaṃ? ‘‘Sugatassa orasānaṃ puttāna’’nti hi etena ariyasaṅghassa pabhavasampadaṃ dasseti sammāsambuddhapabhavatādīpanato. ‘‘Mārasenamathanāna’’nti etena pahānasampadaṃ sakalasaṃkilesappahānadīpanato. ‘‘Aṭṭhannampi samūha’’nti etena ñāṇasampadaṃ maggaṭṭhaphalaṭṭhabhāvadīpanato . ‘‘Ariyasaṅgha’’nti etena sabhāvasampadaṃ sabbasaṅghānaṃ aggabhāvadīpanato. Atha vā ‘‘sugatassa orasānaṃ puttāna’’nti ariyasaṅghassa visuddhanissayabhāvadīpanaṃ. ‘‘Mārasenamathanāna’’nti sammāujuñāyasāmīcipaṭipannabhāvadīpanaṃ. ‘‘Aṭṭhannampi samūha’’nti āhuneyyādibhāvadīpanaṃ. ‘‘Ariyasaṅgha’’nti anuttarapuññakkhettabhāvadīpanaṃ. Tathā ‘‘sugatassa orasānaṃ puttāna’’nti etena ariyasaṅghassa lokuttarasaraṇagamanasabbhāvaṃ dasseti. Lokuttarasaraṇagamanena hi te bhagavato orasaputtā jātā. ‘‘Mārasenamathanāna’nti etena abhinīhārasampadāsiddhaṃ pubbabhāgasammāpaṭipattiṃ dasseti. Katābhinīhārā hi sammāpaṭipannā māraṃ, mārasenaṃ vā abhivijinanti. ‘‘Aṭṭhannampi samūha’’nti etena viddhastavipakkhe sekkhāsekkhadhamme dasseti puggalādhiṭṭhānena maggaphaladhammānaṃ dassitattā. ‘‘Ariyasaṅgha’’nti etena aggadakkhiṇeyyabhāvaṃ dasseti anuttarapuññakkhettabhāvassa dassitattā. Saraṇagamanañca sāvakānaṃ sabbaguṇassa ādi, sapubbabhāgapaṭipadā sekkhā sīlakkhandhādayo majjhe, asekkhā sīlakkhandhādayo pariyosānantiādimajjhapariyosānakalyāṇā saṅkhepato sabbepi ariyasaṅghaguṇā dassitā hontīti.
借此诗句简要显露圣众的诸多功德。如何理解？“善逝恶魔诸子”显示圣众显现的宝光，乃由正觉佛悟导发之殊胜德能；“魔军镇压”表明圣众具足断除一切烦恼的功德；“八十九集”显明证智慧的道果之具足；“圣众”彰显其集体本性及群体中最上者之地位。又“善逝恶魔诸子”显示因清净信解而生之证果基础；“魔军镇压”显明正确勤精进的修行状态；“八十九集”指正应受敬持等功德；“圣众”显露无上功德之福田。所谓“善逝恶魔诸子”示现超世出世的引归性质；“魔军镇压”表现先前正行习证实之修习体现。正行者以正确修行厌恶魔及其所执；“八十九集”示现经所授诸法的具足及次第；“圣众”显露最殊胜的福田本具特质。通过此诗句揭示圣众超出世俗的归依意义，即此恶魔后裔由佛而生。正行得力表现为起步践行善法；忏悔戒律诸善行集成于其中；清净处与善行圆满皆显于此。“圣众”的修行者亦有入学途径，诸善德基础自初阶段到圆满一再阐悟。
Evaṃ gāthāttayena saṅkhepato sakalaguṇasaṃkittanamukhena ratanattayassa paṇāmaṃ katvā idāni taṃ nipaccakāraṃ yathādhippetapayojane pariṇāmento ‘‘iti me’’tiādimāha. Tattha iti-saddo nidassane. Tena gāthāttayena yathāvuttanayaṃ nidasseti. Meti attānaṃ karaṇavacanena kattubhāvena niddisati. Tassa ‘‘yaṃ puññaṃ mayā laddha’’nti pāṭhasesena sambandho, sampadānaniddeso vā eso, ‘‘atthī’’ti pāṭhaseso, sāminiddeso vā ‘‘yaṃ mama puññaṃ vandanāmaya’’nti. Pasīdīyate pasannā, tādisā mati paññā, cittaṃ vā yassāti pasannamati, aññapadaliṅgappadhānattā imassa samāsapadassa ‘‘pasannamatino’’ti vuttaṃ. Ratiṃ nayati, janeti, vahatīti vā ratanaṃ, sattavidhaṃ, dasavidhaṃ vā ratanaṃ, tamiva imānīti neruttikā. Sadisakappanamaññatra pana yathāvuttavacanattheneva buddhādīnaṃ ratanabhāvo yujjati. Tesañhi ‘‘itipi so bhagavā’’tiādinā (dī. ni. 1.157, 255) yathābhūtaguṇe āvajjantassa amatādhigamahetubhūtaṃ anappakaṃ pītipāmojjaṃ uppajjati. Yathāha –
如此三句诗简约以概述诸种功德，以宝玉般珍贵品质之纯洁表敬礼时，遂作颂曰“如是我说”等。此处“iti”字即为标识词，用以引示后句所述。三句诗充分说明上述内容。以主语自称，谓此乃由作业缘起，因而发生的行为。后文“所获功德”即指与佛陀所习功德一体之意。得此功德者令人愉悦、心生清净喜乐，由此而得般若慧解脱，此种悦乐说为“欢喜明智之心”。这就是所谓“清净欢喜之意”，指由此产生明朗、宁静、欢喜的心态。其他解说文章中也称其为“明净欢心”，意示心境清净欢畅。载法之赏，以其近似乐音、文义等表达，犹如诸佛之宝光，普照智慧，生起不坏的觉解安乐。如此境界由长短注释书悉载，例见诸译本。
‘‘Yasmiṃ mahānāma samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosa…pe… na moha…pe… 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; 11.11).
“于那伟大时代，一位圣弟子忆念如来时，其心不染贪欲、不染嗔恨、不染迷惑，各项正行齐备。圣弟子形心正直，此诚达理、了法、证果典范，生起欢喜喜悦”之意。以上引注来自《增支部》等经典，强调圣弟子修行中的心念清净如直道，断离三毒，实现持心坚固、欢喜生起。
Cittīkatādibhāvo vā ratanaṭṭho. Vuttañhetaṃ aṭṭhakathāsu –
此处提及“心心起源状态”与“宝玉境界”，意旨说明其内涵丰富且深奥，诸释义将在注疏中详细阐明。
‘‘Cittīkataṃ mahagghañca, atulaṃ dullabhadassanaṃ;
心念所触甚为广大，殊胜难见无伦比；
Anomasattaparibhogaṃ, ratanaṃ tena vuccatī’’ti. (khu. pā. aṭṭha. 6.3; udāna. aṭṭha. 47; dī. ni. aṭṭha. 2.33; su. ni. 1.226; mahāni. aṭṭha. 1.226);
不可污秽所围绕，因而称为宝物。」（俱舍论等多处文献记载）；
Cittīkatabhāvādayo ca anaññasādhāraṇā sātisayato buddhādīsuyeva labbhantīti. Vitthāro ratanasuttavaṇṇanāyaṃ (khu. pā. aṭṭha. 6.3; su. ni. aṭṭha. 1.226) gahetabbo. Ayamattho pana nibbacanatthavasena na vutto, atha kenāti ce? Loke ratanasammatassa vatthuno garukātabbatādiatthavasenāti saddavidū. Sādhūnañca ramanato, saṃsāraṇṇavā ca taraṇato, sugatinibbānañca nayanato ratanaṃ tulyatthasamāsavasena, alamatipapañcena. Ekasesapakappanena, puthuvacananibbacanena vā ratanāni. Tiṇṇaṃ samūho, tīṇi vā samāhaṭāni, tayo vā avayavā assāti tayaṃ, ratanānameva tayaṃ, nāññesanti ratanattayaṃ. Avayavavinimuttassa pana samudāyassa abhāvato tīṇi eva ratanāni tathā vuccanti, na samudāyamattaṃ, samudāyāpekkhāya pana ekavacanaṃ kataṃ. Vandīyate vandanā, sāva vandanāmayaṃ yathā ‘‘dānamayaṃ sīlamaya’’nti (dī. ni. 3.305; itivu. 60; netti. 33). Vandanā cettha kāyavācācittehi tiṇṇaṃ ratanānaṃ guṇaninnatā, thomanā vā. Apica tassā cetanāya sahajātādopakāreko saddhāpaññāsativīriyādisampayuttadhammo vandanā, tāya pakatanti vandanāmayaṃ yathā ‘‘sovaṇṇamayaṃ rūpiyamaya’’nti, atthato pana yathāvuttacetanāva. Ratanattaye, ratanattayassa vā vandanāmayaṃ ratanattayavandanāmayaṃ. Pujjabhavaphalanibbattanato puññaṃ niruttinayena, attano kārakaṃ, santānaṃ vā punāti visodhetīti puññaṃ, sakammakattā dhātussa kāritavasena atthavivaraṇaṃ labbhati, saddanipphatti pana suddhavasenevāti saddavidū.
心念所引诸性质等非他所共，诸佛等圣贤中亦得此理。此意宜详述于宝物经义之中（俱舍论等所载）。此义非涅槃之意，则为何？世间称宝物者，多因其重量庄严等因缘所成。其可喜悦且能渡脱生死轮回，引导善道涅槃，等同于宝物，亦无染垢污秽。或单生百劫之久，或依大众共语之涅槃法，称为宝物。此三群聚，三类别，三部分，故以「三宝」名之，别无他名。无部分依止，即谓无起因，仅言「三宝」。可敬者称敬礼，其敬礼有形语心三方面正生，亦有自然而生一心伴著信慧念精进等诸德之事，故讲为敬礼宝物，如金银财宝。义理乃为宝物之敬礼，即敬礼宝物之法。敬礼致生吉祥利益，修持则果报随之成就，所作功业所致。
Taṃtaṃsampattiyā vibandhanavasena sattasantānassa antare vemajjhe eti āgacchatīti antarāyo, diṭṭhadhammikādianattho. Paṇāmapayojane vuttavidhinā suṭṭhu vihato viddhasto antarāyo assāti suvihatantarāyo. Vihananañcettha taduppādakahetupariharaṇavasena tesaṃ antarāyānamanuppattikaraṇanti daṭṭhabbaṃ. Hutvāti pubbakālakiriyā, tassa ‘‘atthaṃ pakāsayissāmī’’ti etena sambandho. Tassāti yaṃ-saddena uddiṭṭhassa vandanāmayapuññassa. Ānubhāvenāti balena.
此类功能现时受阻，即于七众间生拘禁障碍。所谓障碍，即违正见法等之恶用。依净戒法敬礼者，虽受刺伤破裂阻碍，乃为可灭障碍。所谓灭障，即由拆毁起因除除其阻碍，谓不可障碍者。昔时功德「将为明示」与此有关。所谓功德者，敬礼时尚未觉的殊胜善行功德。功德以其影响力故作意。
‘‘Tejo ussāhamantā ca, pabhū sattīti pañcime;
光明与精进日日增长，现今为第五者；
‘Ānubhāvo’ti vuccanti, ‘pabhāvo’ti ca te vade’’ti. –
称为『影响力』，亦称为『光明』。——
Vuttesu hi atthesu idha sattiyaṃ vattati. Anu punappunaṃ taṃsamaṅgiṃ bhāveti vaḍḍhetīti hi anubhāvo, soyeva ānubhāvoti udānaṭṭhakathāyaṃ, atthato pana yathāladdhasampattinimittakassa purimakammassa balānuppadānavasasaṅkhātā vandanāmayapuññassa sattiyeva, sā ca suvihatantarāyatāya karaṇaṃ, hetu vā sambhavati.
在先前所讲义理中，确实存在信实之理。连续不断地培养同样的法门，增长其效用，这种经验感受，称为『持续体验』。此义即为《小部颂论》中所说的“持续体验”。从意义来看，这是指前行所积的功德因缘中，因其力量增长而产生的敬礼心与功德信实。而这信实，能够成为内心安稳无间的缘由或原因。
Ettha pana ‘‘pasannamatino’’ti etena attano pasādasampattiṃ dasseti. ‘‘Ratanattayavandanāmaya’’nti etena ratanattayassa khettabhāvasampattiṃ, tato ca tassa puññassa attano pasādasampattiyā, ratanattayassa ca khettabhāvasampattiyāti dvīhi aṅgehi atthasaṃvaṇṇanāya upaghātakaupaddavānaṃ vihanane samatthataṃ dīpeti. Caturaṅgasampattiyā dānacetanā viya hi dvayaṅgasampattiyā paṇāmacetanāpi antarāyavihananena diṭṭhadhammikāti.
这里“心清净”者，表示自身心的清明功德。称为“宝品敬礼功德”者，显示佛法宝之地位与功德。于是，从其功德即自身心清明及宝品所在之地功德这两方面，以两种法之合义描写，深入揭示二者相辅相成的障碍消除作用。如同四法功德中的布施心，以及相继存在的戒心，皆因消除障碍而显现正法境界。
Evaṃ ratanattayassa nipaccakārakaraṇe payojanaṃ dassetvā idāni yassā dhammadesanāya atthaṃ saṃvaṇṇetukāmo, tadapi saṃvaṇṇetabbadhammabhāvena dassetvā guṇābhitthavanavisesena abhitthavetuṃ ‘‘dīghassā’’tiādimāha. Ayañhi ācariyassa pakati, yadidaṃ taṃtaṃsaṃvaṇṇanāsu ādito tassa tassa saṃvaṇṇetabbadhammassa visesaguṇakittanena thomanā. Tathā hi tesu tesu papañcasūdanīsāratthapakāsanīmanorathapūraṇīaṭṭhasālinīādīsu yathākkamaṃ ‘‘paravādamathanassa, ñāṇappabhedajananassa, dhammakathikapuṅgavānaṃ vicittapaṭibhānajananassa,
如此就宝品的聚合修做显明其用处，如今若有人欲严格表述所闻法义，该以何种法义来表达，应以功德之本性及特异品德作说明。此即三藏师长论述的由外相到内涵的分别叙说，颂赞此类法义时，多以功德特色表达。如对相关经文展开辩证分析，论述他人辩语破除、智见启发、法师辩才生起等多方面功德。
Tassa gambhīrañāṇehi, ogāḷhassa abhiṇhaso;
赋予他深广的智慧，入难解法的审思，
Nānānayavicittassa, abhidhammassa ādito’’ti. ādinā –
多层见解多样通达，阿毗达摩论理的开示，如此开示。
Thomanā katā. Tattha dīghassāti dīghanāmakassa. Dīghasuttaṅkitassāti dīghehi abhiāyatavacanappabandhavantehi suttehi lakkhitassa, anena ‘‘dīgho’’ti ayaṃ imassa āgamassa atthānugatā samaññāti dasseti. Nanu ca suttāniyeva āgamo, kathaṃ so tehi aṅkīyatīti? Saccametaṃ paramatthato, paññattito pana suttāni upādāya āgamabhāvassa paññattattā avayavehi suttehi avayavībhūto āgamo aṅkīyati. Yatheva hi atthabyañjanasamudāye ‘‘sutta’’nti vohāro, evaṃ suttasamudāye āgamavohāroti. Paṭiccasamuppādādinipuṇatthabhāvato nipuṇassa. Āgacchanti attatthaparatthādayo ettha, etena, etasmāti vā āgamo, uttamaṭṭhena, patthanīyaṭṭhena ca so varoti āgamavaro. Apica āgamasammatehi bāhirakapaveditehi bhāratapurāṇakathānarasīhapurāṇakathādīhi varotipi āgamavaro, tassa. Buddhānamanubuddhā buddhānubuddhā, buddhānaṃ saccapaṭivedhaṃ anugamma paṭividdhasaccā aggasāvakādayo ariyā, tehi atthasaṃvaṇṇanāvasena, guṇasaṃvaṇṇanāvasena ca saṃvaṇṇitoti tathā. Atha vā buddhā ca anubuddhā ca, tehi saṃvaṇṇito yathāvuttanayenāti tathā, tassa. Sammāsambuddheneva hi tiṇṇampi piṭakānaṃ atthasaṃvaṇṇanākkamo bhāsito, tato paraṃ saṅgāyanādivasena sāvakehīti ācariyā vadanti. Vuttañca majjhimāgamaṭṭhakathāya upālisuttavaṇṇanāyaṃ ‘‘veyyākaraṇassāti vitthāretvā atthadīpakassa. Bhagavatā hi abyākataṃ tantipadaṃ nāma natthi, sabbesaṃyeva attho kathito’’ti (ma. ni. aṭṭha. 3.76). Saddhāvahaguṇassāti buddhādīsu pasādāvahaguṇassa. Nanu ca sabbampi buddhavacanaṃ tepiṭakaṃ saddhāvahaguṇameva, atha kasmā ayamaññasādhāraṇaguṇena thomitoti? Sātisayato imassa tagguṇasampannattā. Ayañhi āgamo brahmajālādīsu sīladiṭṭhādīnaṃ anavasesaniddesādivasena, mahāpadānādīsu (dī. ni. 2.3) purimabuddhānampi guṇaniddesādivasena, pāthikasuttādīsu (dī. ni. 3.1.4) titthiye madditvā appaṭivattiyasīhanādanadanādivasena, anuttariyasuttādīsu visesato buddhaguṇavibhāvanena ratanattaye sātisayaṃ saddhaṃ āvahatīti.
说是颂赞。这里所谓“长”者，是指名称中含“长”字。所谓“长经书记”，是指以长篇系列经典为载体而流传的经文。由此显示“长”的意义本体与用法。既然经是经典文本，为何又归于经文呢？真实说，这是以经文本意为根基，依经文构成而称为“经文”。如同“经文”一词的使用，经典文本相集称为“经典”。由佛法所示诸义理，内含内容趋同于此意，故称为经典。三藏经典中所摄知识与解说便是其义。那些内涵深刻广博应当被称为经典。虽然经典多名流传，究其根本是由知识积累及其文句组合成的曰经典。故经典被优先定名、精选视为正统。再者，经典被正统传统标记为最高权威。不论外在故事传说如婆罗门、犀牛王、古印度故事等，也被评定为经典范畴。佛陀及诸弟子由信实如实说法，依其理义叙述，正等觉者述说三藏文义，继以集注传承，称为师道。故于集注及三藏正统传承中教授弟子者，被称为老师。中部注释的《优波离经注释》云：“释义即展开细说，为义理之明灯。世尊未曾吐露隐秘法门，此乃诸法之总义。”信与功德启发众生对佛法之坚信。虽拥有全部佛言三藏，也被视为弘信功德的体现。但为何有人轻视此普遍功德？乃因未堪比之深层优势。此经典起自包括《梵网经》等示范律仪如戒律、如来所教法门无遗漏指示。大本经律及律制祖师所续功德明显。诸派如道学、诸恶斥逐等，如《比库戒本》、《大经》等均证实此义。最胜经典诸佛法、诸佛陀果位之详论裨益，至极妙定功德之显彰，令持信者衷心皈依，成为宝品中的坚固信仰。
Evaṃ saṃvaṇṇetabbadhammassa abhitthavanampi katvā idāni saṃvaṇṇanāya sampati vakkhamānāya āgamanavisuddhiṃ dassetuṃ ‘‘atthappakāsanattha’’ntiādimāha. Imāya hi gāthāya saṅgītittayamāruḷhadīghāgamaṭṭhakathātova sīhaḷabhāsāmattaṃ vinā ayaṃ vakkhamānasaṃvaṇṇanā āgatā, nāññato, tadeva kāraṇaṃ katvā vattabbā, nāññanti attano saṃvaṇṇanāya āgamanavisuddhiṃ dasseti. Aparo nayo – paramanipuṇagambhīraṃ buddhavisayamāgamavaraṃ attano baleneva vaṇṇayissāmīti aññehi vattumpi asakkuṇeyyattā saṃvaṇṇanānissayaṃ dassetumāha ‘‘atthappakāsanattha’’ntiādi. Imāya hi pubbācariyānubhāvaṃ nissāyeva tassa atthaṃ vaṇṇayissāmīti attano saṃvaṇṇanānissayaṃ dasseti. Tattha ‘‘atthappakāsanattha’’nti pāṭhattho, sabhāvattho, ñeyyattho, pāṭhānurūpattho, tadanurūpattho, sāvasesattho, nivarasesattho, nītattho, neyyatthotiādinā anekappakārassa atthassa pakāsanatthāya, pakāsanāya vā. Gāthābandhasampattiyā dvibhāvo. Attho kathīyati etāyāti atthakathā, sāyeva aṭṭhakathā ttha-kārassa ṭṭha-kāraṃ katvā yathā ‘‘dukkhassa pīḷanaṭṭho’’ti (paṭi. ma. 1.17; 2.8), ayañca sasaññogavidhi ariyājātibhāvato. Akkharacintakāpi hi ‘‘tathānaṃṭṭha yuga’’nti lakkhaṇaṃ vatvā idamevudāharanti.
如此说明该训诂义理者，即便已经完成对此义理的阐释，现在对阐释中完成的诠释过程为发语，应说为“为令释义”之意。缘此偈语犹如乐曲虽来源久远的大义释解，犹如狮子语文一般，没有他处的语言能及此阐释之发语，故专为此义理阐释处之开示而作。别的说法则认为因其善巧深奥，于佛法不可胜数乃至悉因自力而言说，不能胜任以言述也，乃共说“为令释义”等诸语，以显其因、理、体。此处“为令释义”者，谓可读、自然、所应知、与读文相应、含义纯正、恰当表达、清晰彰显诸义，故多种含义可作启显或说明。偈章成就具足二面含义：所谓“义”者，谓义理讲说，即为论书，作者分明作“痛苦之苦苦”之类解释（《巴提摩卡》1.17; 2.8），此亦有因缘连继之理贵族出生体证。然就文句上即便是释字者也多以“此处之双字成对”为列示特征，犹如今乃举此为例。
Yāya’tthamabhivaṇṇenti, byañjanatthapadānugaṃ;
所谓叙述意义须随辅以音节字词；
Nidānavatthusambandhaṃ, esā aṭṭhakathā matā.
此述缘起故事之说，即谓此论书之意。
Āditotiādimhi paṭhamasaṅgītiyaṃ. Chaḷabhiññatāya paramena cittavasībhāvena samannāgatattā, jhānādīsu pañcavasitā sabbhāvato ca vasino, therā mahākassapādayo, tesaṃ satehi pañcahi.Yā saṅgītāti yā aṭṭhakathā atthaṃ pakāsetuṃ yuttaṭṭhāne ‘‘ayametassa attho, ayametassa attho’’ti saṅgahetvā vuttā. Anusaṅgītā ca pacchāpīti na kevalaṃ paṭhamasaṅgītiyameva, atha kho pacchā dutiyatatiyasaṅgītīsupi. Na ca pañcahi vasisatehi ādito saṅgītāyeva, api tu yasattherādīhi anusaṅgītā cāti saha samuccayena attho veditabbo. Samuccayadvayañhi paccekaṃ kiriyākālaṃ samuccinoti.
称“初”等于第一序列。具备通透的六通神通和无上心王的殊胜智慧，于禅定诸法五方具有普遍驻留能力，长老大咖萨巴等五位所修，凡属其所驻的五处。谓此为乐章，作此论书以启示意义，故在应处作“此即其义，此即其义”而结集成言。又有所承续非唯第一序列，还续及第二、第三乐章。且非仅五处为起始乐章，亦有随长老诸禅师继承而成的续章，集会意即明意。集会二重之义，为个别时间结聚而成。
Atha porāṇaṭṭhakathāya vijjamānāya kimetāya adhunā puna katāya saṃvaṇṇanāyāti punaruttiyā, niratthakatāya ca dosaṃ samanussaritvā taṃ pariharanto ‘‘sīhaḷadīpa’’ntiādimāha. Taṃ pariharaṇeneva hi imissā saṃvaṇṇanāya nimittaṃ dasseti. Tattha sīhaṃ lāti gaṇhātīti sīhaḷo la-kārassa ḷa-kāraṃ katvā yathā ‘‘garuḷo’’ti. Tasmiṃ vaṃse ādipuriso sīhakumāro, tabbaṃsajātā pana tambapaṇṇidīpe khattiyā, sabbepi ca janā taddhitavasena, sadisavohārena vā sīhaḷā, tesaṃ nivāsadīpopi taddhitavasena, ṭhānīnāmena vā ‘‘sīhaḷo’’ti veditabbo. Jalamajjhe dippati, dvidhā vā āpo ettha sandatīti dipo, soyeva dīpo, bhedāpekkhāya tesaṃ dīpoti tathā. Panasaddo arucisaṃsūcane, tena kāmañca sā saṅgītittayamāruḷhā, tathāpi puna evaṃbhūtāti aruciyabhāvaṃ saṃsūceti. Tadatthasambandhatāya pana purimagāthāya ‘‘kāmañca saṅgītā anusaṅgītā cā’’ti sānuggahatthayojanā sambhavati. Aññatthāpi hi tathā dissatīti. Ābhatāti jambudīpato ānītā. Athāti saṅgītikālato pacchā, evaṃ sati ābhatapadena sambandho. Athāti vā mahāmahindattherenābhatakālato pacchā, evaṃ sati ṭhapitapadena sambandho. Sā hi dhammasaṅgāhakattherehi paṭhamaṃ tīṇi piṭakāni saṅgāyitvā tassa atthasaṃvaṇṇanānurūpeneva vācanāmaggaṃ āropitattā tisso saṅgītiyo āruḷhāyeva, tato pacchā ca mahāmahindattherena tambapaṇṇidīpamābhatā, pacchā pana tambapaṇṇiyehi mahātherehi nikāyantaraladdhisaṅkarapariharaṇatthaṃ sīhaḷabhāsāya ṭhapitāti. Ācariyadhammapālatthero pana pacchimasambandhameva duddasattā pakāseti. Tathā ‘‘dīpavāsīnamatthāyā’’ti idampi ‘‘ṭhapitā’’ti ca ‘‘apanetvā āropento’’ti ca etehi padehi sambajjhitabbaṃ. Ekapadampi hi āvuttiyādinayehi anekatthasambandhamupagacchati. Purimasambandhena cettha sīhaḷadīpavāsīnamatthāya nikāyantaraladdhisaṅkarapariharaṇena sīhaḷabhāsāya ṭhapitāti tambapaṇṇiyattherehi ṭhapanapayojanaṃ dasseti. Pacchimasambandhena pana imāya saṃvaṇṇanāya jambudīpavāsīnaṃ, aññadīpavāsīnañca atthāya sīhaḷabhāsāpanayanassa, tantinayānucchavikabhāsāropanassa ca payojananti. Mahāissariyattā mahindoti rājakumārakāle nāmaṃ, pacchā pana guṇamahantatāya mahāmahindoti vuccati. Sīhaḷabhāsā nāma anekakkharehi ekatthassāpi voharaṇato paresaṃ voharituṃ atidukkarā kañcukasadisā sīhaḷānaṃ samudāciṇṇā bhāsā.
后来因古老论书趣旨尚存，今又重行叙述，此为复述，也为无益而惹起过失，故以迦叶脚下大长老“狮子岛”等词为辞去。此辞本中“狮”为“狮子”音译，依习俗如“加鲁罗”之类。序列中最先者为“狮子王子”，属于坦波帕尼岛的贵族，众人均以该语根称之，亦以居住地名为“狮子岛”，因岛上水体澄明并分二类，故称岛。发声不悦的言辞示恶，即恶言曲调极不舒适，遂又复称如此之意，表不悦之情。与早先偈文“亦有曲调及续章”等语相合，故可从正面解为连续说明。又或显示别义。亚毗耶持耶指称自犍陀罗而来的，亦即相关词。亦指大摄明师核心时代说法之指称语，故由此种连续皆表同义。此论书系集法师先辈所集以三藏为主忠实呈释，故有三大乐章渐起，继之由大摄明师在坦波帕尼岛所说，后来由该岛大长老等经尼辖岛和其他岛屿间的交流，进而以僧伽罗语敷演。此法师之续录者于后传述中以最后的相关处奏说，故有“大长老护持法师在末续中详释”之语。如此，“岛居者之义”及“安置、引入、添加”等语皆与此相关，当因其音节复述之义而多重义涵。就先前相关处而言，此即在僧伽罗岛居民的解说中，与部派间交泯误解之缘，遂以僧伽罗语加以设置。又对后来训诂的曲韵、续章等语相合而理顺。大摄明师早年为王子时号“明师”，后因德行大遂称“大摄明”，僧伽罗语尤以多音字难以一意表达，故形成迦叶导师时期以来广泛使用的僧伽罗语，虽然甚为拗口难学，但乃自僧伽罗人普遍学习而成之语言。
Evaṃ hotu porāṇaṭṭhakathāya, adhunā kariyamānā pana aṭṭhakathā kathaṃ karīyatīti anuyoge sati imissā aṭṭhakathāya karaṇappakāraṃ dassetumāha ‘‘apanetvānā’’tiādi. Tattha tato mūlaṭṭhakathāto sīhaḷabhāsaṃ apanetvā potthake anāropitabhāvena niraṅkaritvāti sambandho, etena ayaṃ vakkhamānā aṭṭhakathā saṅgītittayamāropitāya mūlaṭṭhakathāya sīhaḷabhāsāpanayanamattamaññatra atthato saṃsandati ceva sameti ca yathā ‘‘gaṅgodakena yamunodaka’’nti dasseti. ‘‘Manorama’’ miccādīni ‘‘bhāsa’’nti etassa sabhāvaniruttibhāvadīpakāni visesanāni. Sabhāvaniruttibhāvena hi paṇḍitānaṃ manaṃ ramayatīti manoramā. Tanoti atthametāya, tanīyati vā atthavasena vivarīyati, vaṭṭato vā satte tāreti , nānātthavisayaṃ vā kaṅkhaṃ taranti etāyāti tanti, pāḷi. Tassā nayasaṅkhātāya gatiyā chaviṃ chāyaṃ anugatāti tantinayānucchavikā. Asabhāvaniruttibhāsantarasaṃkiṇṇadosavirahitatāya vigatadosā, tādisaṃ sabhāvaniruttibhūtaṃ –
因此，虽依古论书，今造新的论书，如何作法？遂在此续集之际而示以制定之法，谓“引入”等词。其义则因古论书未被置入僧伽罗语文字中而成书卷所无附加异文而相连，即此阐释论书乃被建立以僧伽罗语呈释原文为限，故明理解作“以江水入河水”为例证。称“悦耳”之词，其实为规劝众人的悦耳言语修辞表现。谓悦耳旨意为此字词所示，对意义有所加持或增益，辐射条理，跨越各个主旨，以此为尺度，谓“韵音继续”和“音质之流变”意即“串联、继续”之续章义。谓非悦耳音之弦理和风格中秽物和恶劣绝无，堪称无秽纯正而远离恶意的言语，犹如众人赞叹和雅言辞，故隐含此意。
‘‘Sā māgadhī mūlabhāsā, narā yāyā’dikappikā;
『那摩嘎达国方言』者，人们常以此言也。
Brahmāno cassutālāpā, sambuddhā cāpi bhāsare’’ti. –
婆罗门等多以耳谈言语，正自觉者亦以此言表达也。
Vuttaṃ pāḷigatibhāsaṃ potthake likhanavasena āropentoti attho, iminā saddadosābhāvamāha.
『称之为巴利语音』，此乃指巴利文经藏以记载形式加之，意在说明无词义谬误也。
Samayaṃavilomentoti siddhantamavirodhento, iminā pana atthadosābhāvamāha. Aviruddhattā eva hi te theravādāpi idha pakāsayissanti. Kesaṃ pana samayanti āha ‘‘therāna’’ntiādi, etena rāhulācariyādīnaṃ jetavanavāsīabhayagirivāsīnikāyānaṃ samayaṃ nivatteti. Thirehi sīlasutajhānavimuttisaṅkhātehi guṇehi samannāgatāti therā. Yathāha ‘‘cattārome bhikkhave therakaraṇā dhammā. Katame cattāro? Idha bhikkhave bhikkhu sīlavā hotī’’tiādi (a. ni. 4.22). Apica saccadhammādīhi thirakaraṇehi samannāgatattā therā. Yathāha dhammarājā dhammapade –
『时间无障碍』者，表示义理无冲突也；此处则云无义理谬误。无冲突之理，乃长老派亦当彰显矣。然何谓时间？所谓『长老』者，乃指沙利迦等师，住于迦叶林、阿跋乔山、十二弟子群等诸时期也。长老者，乃具戒律所生禅定解脱名德者也。如言：『比库们，有四长老行为法，何以四？此处，比库具有戒者……』（增支部4.22）且以真实法品等四行为具足者为长老。如法王歌云——
‘‘Yamhi saccañca dhammo ca, ahiṃsā saṃyamo damo;
『以真实与法为依，行不杀生、摄心与驯服，彼为无染者，持重智者，称为“长老”。』（法句经，260偈）
Sa ve vantamalo dhīro, ‘thero’iti pavuccatī’’ti. (dha. pa. 260);
彼实已吐秽垢、智慧者，称之为『长老』。（《法句》第260偈）
Tesaṃ. Mahākassapattherādīhi āgatā ācariyaparamparā theravaṃso, tappariyāpannā hutvā āgamādhigamasampannattā paññāpajjotena tassa samujjalanato taṃ pakārena dīpenti, tasmiṃ vā padīpasadisāti theravaṃsapadipā. Vividhena ākārena nicchīyatīti vinicchayo, gaṇṭhiṭṭhānesu khīlamaddanākārena pavattā vimaticchedanīkathā, suṭṭhu nipuṇo saṇho vinicchayo etesanti sunipuṇavinicchayā. Atha vā vinicchinotīti vinicchayo, yathāvuttavisayaṃ ñāṇaṃ, suṭṭhu nipuṇo cheko vinicchayo etesanti sunipuṇavinicchayā. Mahāmeghavane ṭhito vihāro mahāvihāro, yo satthu mahābodhinā virocati, tasmiṃ vasanasīlā mahāvihāravāsino, tādisānaṃ samayaṃ avilomentoti attho, etena mahākassapāditheraparamparāgato, tatoyeva aviparito saṇhasukhumo vinicchayoti mahāvihāravāsīnaṃ samayassa pamāṇabhūtataṃ puggalādhiṭṭhānavasena dasseti.
以大咖萨巴长老等先辈贤者为首所传承的教师世系，这世系为长老系所记载，因持守束缚已成而扎实具足，且具备修习境界的达成，以智慧之光发出清净明亮之光，因之发光称为长老系之光明。此光用多种形态呈现而确立其意义，专于结界处领悟揉合发撒已成之理，且善于分辨破除烦恼之义，彼等即以精熟周密的辨析而定夺。或云断定为辨识，谓虽依教法境界知见，犹善通判断辨识者，也是精熟周密判断。于大雷天林立的大寺中，此寺为世尊大觉之光所照，居住此处之比库是守戒修习的寺院居民，谓此如实长住的时刻，称不退转，此义即由大咖萨巴长老等先辈教师世系所承袭，明示此属无倒转、紧密精细的定断判断，亦为大寺住持们衡量时节确立个体之立场。
Hitvā punappunabhatamatthanti ekattha vutampi puna aññattha ābhatamatthaṃ punaruttibhāvato, ganthagarukabhāvato ca cajitvā tassa āgamavarassa atthaṃ pakāsayissāmīti attho.
舍弃一再反复的无益多余之义，于一处所说时亦应于他处不复重说，舍弃缠结束缚之义，意在指出舍弃此累赘，以明示经论传承之价值。
Evaṃ karaṇappakārampi dassetvā ‘‘dīpavāsīnamatthāyā’’ti vuttappayojanato aññampi saṃvaṇṇanāya payojanaṃ dassetuṃ ‘‘sujanassa cā’’tiādimāha. Tattha sujanassa cāti ca-saddo samuccayattho, tena na kevalaṃ jambudīpavāsīnameva atthāya, atha kho sādhujanatosanatthañcāti samuccinoti. Teneva ca tambapaṇṇidīpavāsīnampi atthāyāti ayamattho siddho hoti uggahaṇādisukaratāya tesampi bahūpakārattā. Ciraṭṭhitatthañcāti etthāpi ca-saddo na kevalaṃ tadubhayatthameva, api tu tividhassāpi sāsanadhammassa, pariyattidhammassa vā pañcavassasahassaparimāṇaṃ cirakālaṃ ṭhitatthañcāti samuccayatthameva dasseti. Pariyattidhammassa hi ṭhitiyā paṭipattidhammapaṭivedhadhammānampi ṭhiti hoti tasseva tesaṃ mūlabhāvato. Pariyattidhammo pana sunikkhittena padabyañjanena, tadatthena ca ciraṃ sammā patiṭṭhāti, saṃvaṇṇanāya ca padabyañjanaṃ aviparītaṃ sunikkhittaṃ, tadatthopi aviparīto sunikkhitto hoti, tasmā saṃvaṇṇanāya aviparītassa padabyañjanassa, tadatthassa ca sunikkhittassa upāyabhāvamupādāya vuttaṃ ‘‘ciraṭṭhitatthañca dhammassā’’ti. Vuttañhetaṃ bhagavatā –
以此为执行方式示现之后，乃说“为光明主居者之义”之表达，并用来说明他义时，举例谓“善人之义”等。此处“善人”一词乃具总括之意，故不限于仅指须弥洲居民之义，且含有“善者为善”之义，因而并称“善人”。因此此义亦适用于朱摩罗洲居民之义，此义成立乃因举出例证之方便，亦多有利益。所谓“长住之义”，此“住”亦为复合词，非仅指须弥洲或朱摩罗洲，而是就三藏法教与其传承的教法内容而言，意指经过久远时间长久存立之义。传法教之稳固，乃基于修持与亲证之法，亦为其根本本质。传法之文句，以精淬通达的字音结集，义意长久正立，书写亦以反向刻画取正轨，义理对应亦永不反向颠倒，故为书写之法门，即以表示久远不变之义以说明。对此，世尊教诲谓——
‘‘Dveme bhikkhave dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattanti. Katame dve? Sunikkhittañca padabyañjanaṃ, attho ca sunīto, ime kho…pe… saṃvattantī’’tiādi (a. ni. 2.21).
“比库们，有二法乃属于真法的存立、不毁灭、不失散：何者二？乃为字音刻写，义则精确清楚，这些即是……”（引自阿含尼柯耶第2卷第21经）
Evaṃ payojanampi dassetvā vakkhamānāya saṃvaṇṇanāya mahattapariccāgena ganthagarukabhāvaṃ pariharitumāha ‘‘sīlakathā’’tiādi. Tathā hi vuttaṃ ‘‘na taṃ vicarayissāmī’’ti. Aparo nayo – yadaṭṭhakathaṃ kattukāmo, tadekadesabhāvena visuddhimaggo gahetabboti kathikānaṃ upadesaṃ karonto tattha vicāritadhamme uddesavasena dassetumāha ‘‘sīlakathā’’tiādi. Tattha sīlakathāti cārittavārittādivasena sīlavitthārakathā. Dhutadhammāti piṇḍapātikaṅgādayo terasa kilesadhunanakadhammā. Kammaṭṭhānānīti bhāvanāsaṅkhātassa yogakammassa pavattiṭṭhānattā kammaṭṭhānanāmāni dhammajātāni. Tāni pana pāḷiyamāgatāni aṭṭhatiṃ seva na gahetabbāni, atha kho aṭṭhakathāyamāgatānipi dveti ñāpetuṃ ‘‘sabbānipī’’ti vuttaṃ. Cari yāvidhānasahitoti rāgacaritādīnaṃ sabhāvādividhānena saha pavatto, idaṃ pana ‘‘jhānasamāpattivitthāro’’ti imassa visesanaṃ. Ettha ca rūpāvacarajjhānāni jhānaṃ, arūpāvacarajjhānāni samāpatti. Tadubhayampi vā paṭiladdhamattaṃ jhānaṃ, samāpajjanavasībhāvappattaṃ samāpatti. Apica tadapi ubhayaṃ jhānameva, phalasamāpattinirodhasamāpattiyo pana samāpatti, tāsaṃ vitthāroti attho.
亦以此义做阐述说明，告诫执说文义者，应以舍弃缠结束缚之态度来守护经藏，如称“戒律论”等。经中亦言“不应以此扰乱”。另一门径为：欲作注释时，应以净化之道为归向，从统一国土角度，指导论师所谓的“戒律论”。戒律论谓论及行为戒等内容。苦行法则及戒也为细分诸法之一。所谓修习基础，即由内心集中修习所展开的功夫法门，修法名目由法而生。巴利文中现有八支不可取代，应视而言。注疏中亦有两项，谓“全纳”义而称。历经多种法规与戒行之广泛举例，此处特指“禅定成就之展开”。其中有色界禅及无色界禅，无色界禅为所成就禅定。色界无色界禅皆为禅定，但尤以果位证入禅定和涅槃证入禅定为特例，其展开即是此义所指。
Lokiyalokuttarabhedānaṃ channampi abhiññānaṃ gahaṇatthaṃ ‘‘sabbā ca abhiññāyo’’ti vuttaṃ. Ñāṇavibhaṅgādīsu (vibha. 751) āgatanayena ekavidhādinā bhedena paññāya saṅkalayitvā sampiṇḍetvā, gaṇetvā vā vinicchayanaṃ paññāsaṅkalanavinicchayo. Ariyānīti buddhādīhi ariyehi paṭivijjhitabbattā, ariyabhāvasādhakattā vā ariyāni uttarapadalopena. Avitathabhāvena vā araṇīyattā, avagantabbattā ariyāni, ‘‘saccānī’’timassa visesanaṃ.
世俗界及出世间界之不同，皆涵盖超知见之深奥，故有“诸般超知”之说。于《智分》等论中，依其崇高性质而分为一种等多种，集成包纳，乃属五十派别辨析。所谓圣者，乃指如佛世尊等诸圣贤，以其已然证得圣道，亦为修行得圣者。须知，不可假的、不可否认之圣存在，谓此“真理者”为其殊胜名号。
Hetādipaccayadhammānaṃ hetupaccayādibhāvena paccayuppannadhammānamupakārakatā paccayākāro, tassa desanā tathā, paṭiccasamuppādakathāti attho. Sā pana nikāyantaraladdhisaṅkararahitatāya suṭṭhu parisuddhā, ghanavinibbhogassa ca sudukkaratāya nipuṇā, ekattādinayasahitā ca tattha vicāritāti āha ‘‘suparisuddhanipuṇanayā’’ti. Padattayampi hetaṃ paccayākāradesanāya visesanaṃ. Paṭisambhidādīsu āgatanayaṃ avissajjitvāva vicāritattā avimutto tantimaggo yassāti avimuttatanti maggā. Maggoti cettha pāḷisaṅkhāto upāyo taṃtadatthānaṃ avabodhassa, saccapaṭivedhassa vā upāyabhāvato. Pabandho vā dīghabhāvena pakatimaggasadisattā, idaṃ pana ‘‘vipassanā, bhāvanā’’ti padadvayassa visesanaṃ.
谓由此等缘起之因缘法，则因缘所生者资助其生，称为缘形。其说法如同缘起义理。此乃在不同部派所承受之说法中，除混杂之外，最为纯净，且因深刻难明，故能悉心研讨并付以合一上作，对此称之为“善净熟练者”。此处词句用法更对“因缘形态之说法”加以修饰。论辨等释义技巧则留于精通扬弃者，谓未得解脱之法道谓未得解脱。此处“道”以巴利语显为“法门”，是法义的开示手段，真实之证得与显现法门之方法。或用长句及进道相似者，加以修饰，此中“观、修习”二词用法更为专注。
Itipana sabbanti ettha iti-saddo parisamāpane yathāuddiṭṭhauddesassa pariniṭṭhitattā, ettakaṃ sabbanti attho. Panāti vacanālaṅkāramattaṃ visuṃ atthābhāvato. Padatthasaṃkiṇṇassa, vattabbassa ca avuttassa avasesassa abhāvato suviññeyyabhāvena suparisuddhaṃ, ‘‘sabba’’nti iminā sambandho, bhāvanapuṃsakaṃ vā etaṃ ‘‘vutta’’nti iminā sambajjhanato. Bhiyyoti atirekaṃ, ativitthāranti attho, etena padatthamattameva vicārayissāmīti dasseti. Etaṃ sabbaṃ idha aṭṭhakathāya na vicārayissāmi punaruttibhāvato, ganthagarukabhāvato cāti adhippāyo. Vicarayissāmīti ca gāthābhāvato na vuddhibhāvoti daṭṭhabbaṃ.
所谓“诸皆”一语，此处“iti”语尾为终结词，表明所讲义理得圆满完毕，此“诸皆”一词涵盖全部含义。且“panā”语为语词修饰，实非实义。对词意义之整体考察，依其须用而终止，因最后余缺而缺失之缘故，明了清晰温雅纯正，谓“诸皆”一词的相关性。此处“诸皆”语表明涵盖全体，且与修习者关联，谓此语用以根植其意。加之“bhiyyo”为更进一步、更详尽之意，显示仅限考察词义本身。此“诸皆”诸义在本注疏中不再复作详述，为避免重复，且为尊敬经卷之重，故采此决定。
Evampi esa visuddhimaggo āgamānamatthaṃ na pakāseyya, atha sabbopeso idha vicāritabboyevāti codanāya tathā avicāraṇassa ekantakāraṇaṃ niddhāretvā taṃ pariharanto ‘‘majjhe visuddhimaggo’’tiādimāha. Tattha majjheti khuddakato aññesaṃ catunnampi āgamānaṃ abbhantare. Hi-saddo kāraṇe, tena yathāvuttaṃ kāraṇaṃ joteti. Tatthāti tesu catūsu āgamesu. Yathābhāsitanti bhagavatā yaṃ yaṃ desitaṃ, desitānurūpaṃ vā. Api ca saṃvaṇṇakehi saṃvaṇṇanāvasena yaṃ yaṃ bhāsitaṃ, bhāsitānurūpantipi attho. Iccevāti ettha iti-saddena yathāvuttaṃ kāraṇaṃ nidasseti, imināva kāraṇena, idameva vā kāraṇaṃ manasi sannidhāyāti attho. Katoti etthāpi ‘‘visuddhimaggo esā’’ti padaṃ kammabhāvena sambajjhati āvuttiyādinayenāti daṭṭhabbaṃ. Tampīti taṃ visuddhimaggampi ñāṇena gahetvāna. Etāyāti sumaṅgalavilāsiniyā nāma etāya aṭṭhakathāya. Ettha ca ‘‘majjhe ṭhatvā’’ti etena majjhattabhāvadīpanena visesato catunnampi āgamānaṃ sādhāraṇaṭṭhakathā visuddhimaggo, na sumaṅgalavilāsinīādayo viya asādhāraṇaṭṭhakathāti dasseti. Avisesato pana vinayābhidhammānampi yathārahaṃ sādhāraṇaṭṭhakathā hotiyeva, tehi sammissatāya ca tadavasesassa khuddakāgamassa visesato sādhāraṇā samānāpi taṃ ṭhapetvā catunnameva āgamānaṃ sādhāraṇātveva vuttāti.
如是者，此清净之道理来意不可尽言，此时对诸多经集作简略考察，促使毗婆舍那和禅修二法共行，於中说“中心清净道”等等。此处“中心”意指较短置于四经集中间。以“hi”一词为因，由此而如前所言此因。此谓四经中。此谓世尊所说法及与其相应之论述。以此书记顺应已说之法。又在传述及表述时，因所说事理，言语含义以其所说相称。此处“意此”即借“iti”终结词明示前因，故谓“以此因，将此因存于心中”之意。谓“作”有表述“此清净道也”之意，由于作业反复。此“此”即“此清净道”，以智慧领悟此也。此为《净道集解》之名。此“居中''说法，乃强调四经通释之共同清净道，非《净道集解》等异类特殊解说。对此律藏阿毗达摩虽无区分之殊，常应以普通注疏为准，彼此复合该当考量，终令四经通释归一普通与共通理。
Iti soḷasagāthāvaṇṇanā. · 如是，十六偈的解释。
Ganthārambhakathāvaṇṇanā niṭṭhitā. · 造论开端之说的解释已结束。
Nidānakathāvaṇṇanā
因缘论序章释义。
Evaṃ yathāvuttena vividhena nayena paṇāmādikaṃ pakaraṇārambhavidhānaṃ katvā idāni vibhāgavantānaṃ sabhāvavibhāvanaṃ vibhāgadassanavaseneva suvibhāvitaṃ, suviññāpitañca hotīti paṭhamaṃ tāva vaggasuttavasena vibhāgaṃ dassetuṃ ‘‘tattha dīghāgamo nāmā’’tiādimāha. Tattha tatthāti ‘‘dīghassa āgamavarassa atthaṃ pakāsayissāmī’’ti yadidaṃ vuttaṃ, tasmiṃ vacane. ‘‘Yassa atthaṃ pakāsayissāmī’’ti paṭiññātaṃ, so dīghāgamo nāma vaggasuttavasena evaṃ veditabbo, evaṃ vibhāgoti vā attho. Atha vā tatthāti ‘‘dīghāgamanissita’’nti yaṃ vuttaṃ, etasmiṃ vacane. Yo dīghāgamo vutto, so dīghāgamo nāma vaggasuttavasena. Evaṃ vibhajitabbo, edisoti vā attho. ‘‘Dīghassā’’tiādinā hi vuttaṃ dūravacanaṃ taṃ-saddena paṭiniddisati viya ‘‘dīghāgamanissita’’nti vuttaṃ āsannavacanampi taṃ-saddena paṭiniddisati attano buddhiyaṃ parammukhaṃ viya parivattamānaṃ hutvā pavattanato. Edisesu hi ṭhānesu attano buddhiyaṃ sammukhaṃ vā parammukhaṃ vā parivattamānaṃ yathā tathā vā paṭiniddisituṃ vaṭṭati saddamattapaṭiniddesena atthassāvirodhanato. Vaggasuttādīnaṃ nibbacanaṃ parato āvi bhavissati. Tayo vaggā yassāti tivaggo. Catuttiṃsa suttāni ettha saṅgayhanti, tesaṃ vā saṅgaho gaṇanā etthāti catuttiṃsasuttasaṅgaho.
如所应当，以多种理路作礼赞式开篇，并就部分划分章节性情作细致分析，故明确指出“此处即长部经集”，如此称呼。此谓于此，言及长部经名，乃欲揭示其意涵。又云“将揭示其内涵”，为已决断事，如是方称长部经集，且名分章节。再者“此处”云“依长部经集所依”，说明此处所称长部，与经集章节相对应。续以“示”“长者”等语，乃用复数言及“长部经集”之含义，暗指其章节内容在此自有瞻察顺序。彼时于有关处所，意识全景及首尾相关之处以具示当前意旨。章节经集等讨论以及结束部分，长篇章称三卷。所谓三卷。此集四十三经，及经集计数自此。
Attano saṃvaṇṇanāya paṭhamasaṅgītiyaṃ nikkhittānukkameneva pavattabhāvaṃ dassetuṃ ‘‘tassa…pe… nidānamādī’’ti vuttaṃ. Ādibhāvo hettha saṅgītikkameneva veditabbo. Kasmā pana catūsu āgamesu dīghāgamo paṭhamaṃ saṅgīto, tattha ca sīlakkhandhavaggo paṭhamaṃ nikkhitto, tasmiñca brahmajālasuttaṃ, tatthāpi nidānanti? Nāyamanuyogo katthacipi na pavattati sabbattheva vacanakkamamattaṃ paṭicca anuyuñjitabbato. Apica saddhāvahaguṇattā dīghāgamova paṭhamaṃ saṅgīto. Saddhā hi kusaladhammānaṃ bījaṃ. Yathāha ‘‘saddhā bījaṃ tapo vuṭṭhī’’ti (saṃ. ni. 2.197; su. ni. 77). Saddhāvahaguṇatā cassa heṭṭhā dassitāyeva. Kiñca bhiyyo – katipayasuttasaṅgahatāya ceva appaparimāṇatāya ca uggahaṇadhāraṇādisukhato paṭhamaṃ saṅgīto. Tathā hesa 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. 5.469). Sīlakkhandhakathābāhullato hi so ‘‘sīlakkhandhavaggo’’ti vutto. Diṭṭhiviniveṭhanakathābhāvato pana suttantapiṭakassa niravasesadiṭṭhivibhajanaṃ brahmajālasuttaṃ paṭhamaṃ nikkhittanti veditabbaṃ. Tepiṭake hi buddhavacane brahmajālasadisaṃ diṭṭhigatāni niggumbaṃ nijjaṭaṃ katvā vibhattasuttaṃ natthi. Nidānaṃ pana paṭhamasaṅgītiyaṃ mahākassapattherena puṭṭhena āyasmatā ānandena desakālādinidassanatthaṃ paṭhamaṃ nikkhittanti. Tenāha ‘‘brahmajālassāpī’’tiādi. Tattha ca ‘‘āyasmatā’’tiādinā desakaṃ niyameti, paṭhamasaṅgītikāleti pana kālanti, ayamattho upari āvi bhavissati.
为自身介绍，提及第一聚集念头，依序示现其演现，故曰“此处...序章等”，依此意味着原始章节序论之所在。义理缘起依此如诸经念诵顺分，故以序章出现在此。何以四经当中首称长者集作佛法之初聚，且首称戒部为首，因其中有《梵网经》。即便有序章论释，有时未必总可随处施行，唯在词尾法句中因依循灵活，亦依言意引入。且以信仰之力作基本缘故，故首集仍称长部之一聚。信为善法种子，谓“信为修持之种”。信的性质屈居其下，明言。更况且，为多部经收辑及限定，且广泛摄持而成，故首集置此。戒论盛多，故此戒部乃首。戒为佛法之根基及诸善德之所生。佛音云“是故比库，初应清净具足善法。何谓清净善法？戒清净……”等训诫。戒部众多，故称“戒部”。由抑障惑难，依止经典，《梵网经》示解惑已置首位。佛时说戒部，最初入经律藏内，故置首位。又有《序章》乃由大咖萨巴长老及具寿阿难宣说期日等，故此初集称。由此故云“梵网”等语表明。此处又云“具寿”等语说明教诲者。称“序章”则为时令纪念。
Paṭhamamahāsaṅgītikathāvaṇṇanā第一次大结集之说的解释
Idāni ‘‘paṭhamamahāsaṅgītikāle’’ti vacanappasaṅgena taṃ paṭhamamahāsaṅgītiṃ dassento, yassaṃ vā paṭhamamahāsaṅgītiyaṃ nikkhittānukkamena saṃvaṇṇanaṃ kattukāmattā taṃ vibhāvento tassā tantiyā āruḷhāyapi idha vacane kāraṇaṃ dassetuṃ ‘‘paṭhamamahāsaṅgīti nāma cesā’’tiādimāha. Ettha hi kiñcāpi…pe… māruḷhāti etena nanu sā saṅgītikkhandhake tantimāruḷhā, kasmā idha puna vuttā, yadi ca vuttā assa niratthakatā, ganthagarutā ca siyāti codanālesaṃ dasseti. ‘‘Nidāna…pe… veditabbā’’ti pana etena nidānakosallatthabhāvato yathāvuttadosatā na siyāti visesakāraṇadassanena pariharati. ‘‘Paṭhamamahāsaṅgīti nāma cesā’’ti ettha ca-saddo īdisesu ṭhānesu vattabbasampiṇḍanattho. Tena hi paṭhamamahāsaṅgītikāle vuttaṃ nidānañca ādi, esā ca paṭhamamahāsaṅgīti nāma evaṃ veditabbāti imamatthaṃ sampiṇḍeti. Upaññāsattho vā ca-saddo, upaññāsoti ca vākyārambho vuccati. Esā hi ganthakārānaṃ pakati, yadidaṃ kiñci vatvā puna aparaṃ vattumārabhantānaṃ ca-saddapayogo. Yaṃ pana vajirabuddhittherena vuttaṃ ‘‘ettha ca-saddo atirekattho, tena aññāpi atthīti dīpetī’’ti (vajira ṭī. bāhiranidānakathāvaṇṇanā), tadayuttameva. Na hettha ca-saddena tadattho viññāyati. Yadi cettha tadatthadassanatthameva ca-kāro adhippeto siyā, evaṃ sati so na kattabboyeva paṭhamasaddeneva aññāsaṃ dutiyādisaṅgītīnampi atthibhāvassa dassitattā. Dutiyādimupādāya hi paṭhamasaddapayogo dīghādimupādāya rassādisaddapayogo viya. Yathāpaccayaṃ tattha tattha desitattā, paññattattā ca vippakiṇṇānaṃ dhammavinayānaṃ saṅgahetvā gāyanaṃ kathanaṃ saṅgīti, etena taṃ taṃ sikkhāpadānaṃ, taṃtaṃsuttānañca ādipariyosānesu, antarantarā ca sambandhavasena ṭhapitaṃ saṅgītikārakavacanaṃ saṅgahitaṃ hoti. Mahāvisayattā, pūjitattā ca mahatī saṅgīti mahāsaṅgīti, paṭhamā mahāsaṅgīti paṭhamamahāsaṅgīti. Kiñcāpīti anuggahattho, tena pāḷiyampi sā saṅgītimāruḷhāvāti anuggahaṃ karoti, evampi tatthāruḷhamattena idha sotūnaṃ nidānakosallaṃ na hotīti pana-saddena aruciyatthaṃ dasseti. Nidadāti desanaṃ desakālādivasena aviditaṃ viditaṃ katvā nidassetīti nidānaṃ, tasmiṃ kosallaṃ, tadatthāyāti attho.
现在以“初次大合诵时”为词句前后相关，说明那个称作“初次大合诵”的仪式，意在详述这初次大合诵的分部，且由此上升为此处言说的缘故，于是说“此名为初次大合诵”等诸语。此中虽有若干……至……含义，“上升”者指合诵篇章之上升，故此处再言，如若无此则无意义，且篇章生硬，反映是提示理由。然言“缘起……应知”等，乃因缘巧巧之智，避免如实指示错误之嫌，以表特别因缘。言“此名为初次大合诵”等，此处语声亦有合诵之意。故于初次大合诵时所说之缘起等，此即初次大合诵之名据以凝摄。名为「解释开端」，开端即为语句起头乃言。此为篇章作者之指示，即是说此处言说，并非仅止于此，而为他人将续说，其词句具有承接之用。以长老佛诤作说明说：“此处之语含多义，且另有他义。”此义非仅本文所显。倘若此处语句目的仅为显示文字含义，依理不应如是，因而引此词句以表文意不同。否则，当该语句昭示本义效果为主。若作此想，则此处不应用初始语，而初语同样被解说说明，可见确未应如此处理。故以此语附着有别义成分。此处初句用作起合诵之用，类比后续诸修合诵，其语音承接如同缘起、缘终等；随条件之不同，于各处所说、所制，均有具体合诵、诵说之用。是故于各戒律规条、各经文窍终处，间或因缘结合而建此合诵发言。合诵规模宏大而隆重，称作“合诵”或“大合诵”，初次则谓最初大合诵。何以名之为初次大合诵呢？以其于後续篇章中说明承接文字，简单为合诵名，且因其诉语隆重，使听者于缘起慧巧生醒悟，不致迷失。名词「合诵隆重」为承接合诵的专业说法，非指声律之美，实为提示听解之妙巧。如此，即可兼顾文字经卷内之承接实用，也标示专门名词。起此义者为合诵文字作业者，或称“开端文”。此即书写者于题材与内容间系统设计之体现，表此书写之缘起与初起言语。此乃其法。说此合诵隆重，若单止于声韵修饰，则仅为文饰，然本处意在说明此语依附于原初大合诵，为承前启后故有一定意义，非曲作韵律。能以词句引人得闻缘起智慧，乃为语句之技巧。修辞虽有辞藻，实则重在通达义理，故文辞有韵味虚饰之感。此文又重强调开端言辞，说明之于令众生得闻缘起慧解之技艺，意在揭示其缘起义理，而非简单为诗。成书如此述，能维护经律合诵的章法严谨与演说成就。番外语句谓合诵隆重，刹那即起索引聆听之道义巧妙，非泛指句式之美。又谓因缘妙用令听人不惑，故合诵名号表此技艺之便捷。因而得名“初次大合诵”。此名连缀，合旨汇摄多义成分，尤其开端与缘起之关联，属归纳与提示承先启后之用。此为作书诸者言，实为明言古法之要义，深重于体系与文本之模型。综上，初次大合诵名，既示文义承接作用，亦示经文体系之结构，兼顾修辞与说明启法，与经律语言规矩相应，成系统之文字工程，得以协助传承与理解。
Idāni taṃ vitthāretvā dassetuṃ ‘‘dhammacakkapavattanañhī’’tiādi vuttaṃ. Tattha sattānaṃ dassanānuttariyasaraṇādipaṭilābhahetubhūtāsu vijjamānāsupi aññāsu bhagavato kiriyāsu ‘‘buddho bodheyya’’nti (bu. vaṃ. aṭṭha. abbhantaranidāna 1; cariyā. aṭṭha. pakiṇṇakakathā; udāna aṭṭha. 18) paṭiññāya anulomanato vineyyānaṃ maggaphaluppattihetubhūtā kiriyāva nippariyāyena buddhakiccaṃ nāmāti taṃ sarūpato dassetuṃ ‘‘dhammacakkappavattanañhi…pe… vinayanā’’ti vuttaṃ. Dhammacakkappavattanato pana pubbabhāge bhagavatā bhāsitaṃ suṇantānampi vāsanābhāgiyameva jātaṃ, na sekkhabhāgiyaṃ, na nibbedhabhāgiyaṃ tapussabhallikānaṃ saraṇadānaṃ viya. Esā hi dhammatā, tasmā tameva mariyādabhāvena vuttanti veditabbaṃ. Saddhindriyādi dhammoyeva pavattanaṭṭhena cakkanti dhammacakkaṃ. Atha vā cakkanti āṇā, dhammato anapetattā dhammañca taṃ cakkañcāti dhammacakkaṃ. Dhammena ñāyena cakkantipi dhammacakkaṃ. Vuttañhi paṭisambhidāyaṃ –
现在展开说明“法轮初转”等相关语句。其说此为诸众生获得无上依止等诸缘故，虽于他处对佛陀事迹有所描述，如“佛当成道”等语，其上行相顺承而得易悟之义理。故无碍于佛之所作业，名其整体为“法轮初转”，以呈显与说明之。法轮初转，指先前佛所宣说之法，如今由佛以智慧光辉涌现，令听闻者心理感应新生，非普通凡夫所能亲近，亦非具有涅槃通达功德者独有，犹如众多修行者不离法浴受护之意。此法本具殊胜法性，理应当知，因此仍称其为“法轮初转”，予以尊贵，显示其殊胜之质。所谓法轮即法之运转动转，法在经律传说中也称“法轮”。至于“轮”有称为“圆转”，又谓为“觉悟之轮”，以表示佛之觉悟。如传说所言此轮不仅仅是象征，实为佛陀教导法转动之行为表现。由此又分为多重解释，即“法轮”有多层含义，诸如法之觉照、法之传播与承续、法之正道示现等。故有言曰：“法轮则为转动法，法亦转动轮。”亦即二者相互表述，互为涵摄。教外注释亦言此多义，且应视上下文之情况而有所侧重。此俗称“法轮”，诸经皆言其义。谓佛说法之初转，所由缘起所集的法，法构成法轮转动之义理。是谓“法轮初转”。
‘‘Dhammañca pavatteti cakkañcāti dhammacakkaṃ. Cakkañca pavatteti dhammañcāti dhammacakkaṃ, dhammena pavattetīti dhammacakkaṃ, dhammacariyāya pavattetīti dhammacakka’’ntiādi (paṭi. ma. 2.40, 41).
其转动如下：“法法相转动，轮即法轮。轮转动即法转动，法转动即法轮。由法行转动即法轮。”诸如此类句语（记于巴利律藏注释第二卷40、41节）如此叙述，为说明佛法或法轮的不二与相依之义。即说法与悟法同一，法轮乃是法的动现，法即轮转，是说法人相互不离，与轮相依。
Tassa pavattanaṃ tathā. Pavattananti ca pavattayamānaṃ, pavattitanti paccuppannātītavasena dvidhā attho. Yaṃ sandhāya aṭṭhakathāsu vuttaṃ ‘‘dhammacakkapavattanasuttantaṃ desento dhammacakkaṃ pavatteti nāma, aññāsikoṇḍaññattherassa maggaphalādhigatato paṭṭhāya pavattitaṃ nāmā’’ti (saṃ. ni. aṭṭha. 3.5.1081-1088; paṭi. ma. aṭṭha. 2.2.40). Idha pana paccuppannavaseneva attho yutto. Yāvāti paricchedatthe nipāto, subhaddassa nāma paribbājakassa vinayanaṃ antoparicchedaṃ katvāti abhividhivasena attho veditabbo. Tañhi bhagavā parinibbānamañce nipannoyeva vinesīti. Kataṃ pariniṭṭhāpitaṃ buddhakiccaṃ yenāti tathā, tasmiṃ. Katabuddhakicce bhagavati lokanāthe parinibbuteti sambandho, etena buddhakattabbassa kiccassa kassacipi asesitabhāvaṃ dīpeti. Tatoyeva hi bhagavā parinibbutoti. Nanu ca sāvakehi vinītāpi vineyyā bhagavatāyeva vinītā nāma. Tathā hi sāvakabhāsitaṃ suttaṃ ‘‘buddhabhāsita’’nti vuccati. Sāvakavineyyā ca na tāva vinītā, tasmā ‘‘katabuddhakicce’’ti na vattabbanti? Nāyaṃ doso tesaṃ vinayanupāyassa sāvakesu ṭhapitattā. Tenevāha –
其转动即为如此。转动即正在旋转，有两层含意：当前转动及过去转动。注疏中谓“法轮初转经”之说，即释迦尊者一位长老所证得道果，以此为根据而述“法轮已转”之义（参见律藏注释与某些教义说明）。此注释侧重以当下之义解说。依毗奈耶部之分章节来看，此即名为苏跋陀尊者的游方教团之律藏结尾。佛于此称“涅槃”，即圆满完成教化之意。所谓“完成佛之所作之业”，即指佛在世所行诸法悉已终结。此表明佛之圆寂，无遗余未尽。然有释义说，虽佛圆寂，而彼圣者对弟子而言，仍为清净标准，弟子所应恭敬。故称佛圆寂；但弟子戒律所称“清净”，仍是弟子自我清净，不因佛而转变。佛涅槃之法也称“佛所说经”，弟子戒条亦称为“佛说”。即此缘由，表明并非说弟子戒律清净缘于佛涅槃，而是弟子戒律为弟子自行清净。故此不以“佛之所尽功德”去论弟子角色。提到弟子自行清净，故不称“佛所尽业”。这不是弟子戒律上的过错，而为戒律传承方法所规定。依此说，缘起了佛涅槃，不妨碍弟子收持戒律而称清净。佛涅槃与弟子戒律角色有所区分，明言佛教法与弟子法之本位。故注疏中云“不称此为弟子应当戒律”，是为区分立论。亦说明佛涅槃为独立大法，也使得弟子戒律有独立洁净定理。佛言：“我不恶人涅槃，于我弟子皆成清净、熟练、多闻悉知法...将合和稳恒说法。”此乃律藏中佛自言对弟子之持教与照护之示现。
‘‘Na tāvāhaṃ pāpima parinibbāyissāmi, yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā…pe… uppannaṃ parappavādaṃ saha dhammena suniggahitaṃ niggahetvā sapāṭihāriyaṃ dhammaṃ desessantī’’tiādi (dī. ni. 2.168; udā. 51).
佛言：“我在未令我的比库弟子成为完全清净、圆满熟练、多闻善护经法之前，不与众弟子涅槃。”此语见于《大毗尼臣经》第二卷168节、《优昙经》第51节等。此乃经释佛对弟子持戒与理法之庄严承诺，表示若弟子未得完备佛法功德，则世尊不入般涅槃。如是言论，彰显佛对弟子之责护，彰显弟子戒律修行之必要与大神圣理想。
‘‘Kusinārāya’’ntiādinā bhagavato parinibbutadesakālavisesavacanaṃ ‘‘aparinibbuto bhagavā’’ti gāhassa micchābhāvadassanatthaṃ, loke jātasaṃvaddhādibhāvadassanatthañca. Tathā hi manussabhāvassa supākaṭakaraṇatthaṃ mahābodhisattā carimabhave dārapariggahādīnipi karontīti. Kusinārāyanti evaṃ nāmake nagare. Tañhi nagaraṃ kusahatthaṃ purisaṃ dassanaṭṭhāne māpitattā ‘‘kusināra’’nti vuccati, samīpatthe cetaṃ bhummaṃ. Upavattane mallānaṃ sālavaneti tassa nagarassa upavattanabhūte mallarājūnaṃ sālavane. Tañhi sālavanaṃ nagaraṃ pavisitukāmā uyyānato upacca vattanti gacchanti etenāti upavattanaṃ. Yathā hi anurādhapurassa dakkhiṇapacchimadisāyaṃ thūpārāmo, evaṃ taṃ uyyānaṃ kusinārāya dakkhiṇapacchimadisāyaṃ hoti. Yathā ca thūpārāmato dakkhiṇadvārena nagaraṃ pavisanamaggo pācīnamukho gantvā uttarena nivattati, evaṃ uyyānato sālapanti pācīnamukhā gantvā uttarena nivattā, tasmā taṃ ‘‘upavattana’’nti vuccati. Apare pana ‘‘taṃ sālavanamupagantvā mittasuhajje apaloketvā nivattanato upavattananti pākaṭaṃ jātaṃ kirā’’ti vadanti. Yamakasālānamantareti yamakasālānaṃ vemajjhe. Tattha kira bhagavato paññattassa parinibbānamañcassa sīsabhāge ekā sālapanti hoti, pādabhāge ekā. Tatrāpi eko taruṇasālo sīsabhāgassa āsanno hoti, eko pādabhāgassa. Tasmā ‘‘yamakasālānamantare’’ti vuttaṃ. Apica ‘‘yamakasālā nāma mūlakkhandhaviṭapapattehi aññamaññaṃ saṃsibbetvā ṭhitasālā’’tipi mahāaṭṭhakathāyaṃ vuttaṃ. Mā iti cando vuccati tassa gatiyā divasassa minitabbato, tadā sabbakalāpāripūriyā puṇṇo eva māti puṇṇamā. Saddavidū pana ‘‘mo sivo candimā cevā’’ti vuttaṃ sakkatabhāsānayaṃ gahetvā okārantampi candimavācaka ma-saddamicchanti. Visākhāya yutto puṇṇamā yatthāti visākhāpuṇṇamo, soyeva divaso tathā, tasmiṃ. Paccūsati timiraṃ vināsetīti paccūso, pati-pubbo usa-saddo rujāyanti hi neruttikā, soyeva samayoti rattiyā pacchimayāmapariyāpanno kālaviseso vuccati, tasmiṃ. Visākhāpuṇṇamadivase īdise rattiyā pacchimasamayeti vuttaṃ hoti.
关于“拘尸那罗”及相关的佛陀涅槃时刻之特殊名词，是为了排除“未涅槃世尊”之误解，在世俗中以出生增长视为标志。拘尸那罗即如今所名之城镇，为方便展示法所至处设立。名称之意为“拘尸那罗”城，为男子说法之所设。邻近有摩罗族王之树园，称为“树园”，此为该王名称。欲入此树园游览者自园门入，因而称为“园门”。犹如阿努拉达普拉城南西处有“佛塔园”，此园位于南西方向。自佛塔园外进，入城道呈东向，出城向北。故此由园进园来称“园门”。他人说：“至该树园与亲朋故旧观望后，园门而回。”此语已众所周知。意即“两树园之间”，指两园树之间所在的地方。注释中说，该处为佛指定涅槃地点头侧有一树园，脚侧亦一树园，靠近头侧树为一株幼树，脚侧亦有一株幼树。是故说“两树园之间”。又说“两树园”为根枝相互依托相望而立的树园。因该语“月”与“日”含义不同，日之名为月。当天乃月满之日，正值满月。注释者解说“莫思惟月同此”，言取梵语中字母“莫”作月意。该日名“维萨卡满月日”，故是当天。说“拂晓散去黑暗”，即黎明。呼其为“各处”。相对“出现”的意思义乃“拂晓”，“uso”意谓先晨光，东风吹拂。故谓此皆为夜中渐显月光临近特性，称其为“维萨卡满月夜晚晚时”。
Upādīyate kammakilesehīti upādi, vipākakkhandhā, kaṭattā ca rūpaṃ. So pana upādi kilesābhisaṅkhāramāranimmathane anossaṭṭho, idha khandhamaccumāranimmathane ossaṭṭhona sesito, tasmā natthi etissā upādisaṅkhāto seso, upādissa vā sesoti katvā ‘‘anupādisesā’’ti vuccati. Nibbānadhātūti cettha nibbutimattaṃ adhippetaṃ, nibbānañca taṃ sabhāvadhāraṇato dhātu cāti katvā. Nibbutiyā hi kāraṇapariyāyena asaṅkhatadhātu tathā vuccati. Itthambhūtalakkhaṇe cāyaṃ karaṇaniddeso. Anupādisesatāsaṅkhātaṃ imaṃ pakāraṃ bhūtassa pattassa parinibbutassa bhagavato lakkhaṇe nibbānadhātusaṅkhāte atthe tatiyāti vuttaṃ hoti. Nanu ca ‘‘anupādisesāyā’’ti nibbānadhātuyāva visesanaṃ hoti, na parinibbutassa bhagavato, atha kasmā taṃ bhagavā pattoti vuttoti? Nibbānadhātuyā sahacaraṇato. Taṃsahacaraṇena hi bhagavāpi anupādisesabhāvaṃ pattoti vuccati. Atha vā anupādisesabhāvasaṅkhātaṃ imaṃ pakāraṃ pattāya nibbānadhātuyā lakkhaṇe sañjānanakiriyāya tatiyātipi vattuṃ yujjati. Anupādisesāya nibbānadhātuyāti ca anupādisesanibbānadhātu hutvāti attho. ‘‘Ūnapañcabandhanena pattenā’’ti (pārā. 612). Ettha hi ūnapañcabandhanapatto hutvāti atthaṃ vadanti. Apica nibbānadhātuyā anupādisesāya anupādisesā hutvā bhūtāyātipi yujjati. Vuttañhi udānaṭṭhakathāya nandasuttavaṇṇanāyaṃ ‘‘upaḍḍhullikhitehi kesehīti itthambhūtalakkhaṇe karaṇavacanaṃ vippakatullikhitehi kesehi upalakkhitāti attho’’ti (udā. aṭṭha. 22) esanayo īdisesu. Dhātubhājanadivaseti jeṭṭhamāsassa sukkapakkhapañcamīdivasaṃ sandhāya vuttaṃ, tañca na ‘‘sannipatitāna’’nti etassa visesanaṃ, ‘‘ussāhaṃ janesī’’ti etassa pana visesanaṃ ‘‘dhātubhājanadivase bhikkhūnaṃ ussāhaṃ janesī’’ti ussāhajananassa kālavasena bhinnādhikaraṇavisesanabhāvato. Dhātubhājanadivasato hi purimataradivasesupi bhikkhū sannipatitāti. Atha vā ‘‘sannipatitāna’’nti idaṃ kāyasāmaggivasena sannipatanameva sandhāya vuttaṃ, na samāgamanamattena. Tasmā ‘‘dhātubhājanadivase’’ti idaṃ ‘‘sannipatitāna’’nti etassa visesanaṃ sambhavati, idañca bhikkhūnaṃ ussāhaṃ janesīti ettha ‘‘bhikkhūna’’nti etenapi sambajjhanīyaṃ . Saṅghassa thero saṅghatthero. So pana saṅgho kiṃ parimāṇoti āha ‘‘sattannaṃ bhikkhusatasahassāna’’nti. Saṅghasaddena hi aviññāyamānassa parimāṇassa viññāpanatthamevetaṃ puna vuttaṃ. Saddavidū pana vadanti –
业垢被执着者谓持执着，执持，及其果报蕴，和色法。然此执着，为心垢之杂染、发起摧破的根本，属于更深之境界；于此处，蕴为心垢发起之境界，属于较浅之境界，故无其余之“被执着之心行”遗存，执而为遗存者即成“无被执着处”之名。所谓涅槃法界，此处专指涅槃本证的境界，涅槃因其自性持法，亦被称为法界。由于其涅槃性质，故称为无造作法界。此乃对存在本质无所执持的因果指示。此无被执着状态，被称为存在证得的涅槃法界，是世尊已证涅槃境位的第三种次义。然若说“无被执着者”为涅槃法界的特殊限定，而非对已证世尊的限定，因何世尊称之为证得？此谓与涅槃法界共生同行也。世尊因与此共生状态，亦称证得无被执着之相。或言，此无被执着状态作为法界之标志，用于觉知作意即成第三义。因此无被执着涅槃法界，应解作已成无被执着者涅槃法界。
云“因五缚已断而得成”者，指因五种缚苦已断故成立此义。涅槃法界本质如此，故亦可说涅槃为无被执着法界。此释意乃从佛教存在论的根本视角说明。关于无被执着状态所指，乃如其在世尊涅槃境位中作为标志及意义之用。此无被执着涅槃法界，为涅槃之第三层次义符号。诚然，“无被执着涅槃法界”为修饰性质，非指世尊已证者本身。为何世尊称此法界为“证得”？因其与世尊相伴共行故。因其相随，世尊亦称证得无被执着状态。又或此无被执着状态作为法界之标示，依照觉知作意而体现，故说此为第三义。此外，“无被执着涅槃法界”意即成为无被执着涅槃法界。
“因五缚已断而得成”句（来源 Pārājika 612）指此法界因已断五种束缚故得成。且因无被执着涅槃法界形态，又涵盖了存在的超越状态，故称之为不生法。
于《Udāna注疏》“难陀经注释”中有言，此条义涉及“以涂污之微尘为垢”，乃指依色法之存在，而非指其它杂染，此义契合此处。
又有关于“法界布施日”之说，是指大月半月五日等施法日，非谓是“诸聚合日”，此为此词义区别。且“激发精进”的修习日，与“法界布施日”的时间概念，虽有关联，实为不同义项。因“法界布施日”含义乃指集合众比库于某处的时间，非纯以集合之意，故诠释“法界布施日”乃是称呼某些嚴格规定的布施纪念日。
又曰“聚合”（sannipatana）此词是指聚合法中身心的一致，而非仅指集合本身。所以称“法界布施日”即特指此身心和合的聚合。此处“比库”一词的用法亦需敬重注意。
比库长老则以“七千比库万”为比库众数的标示。此处以比库众数之正确信息宣示含义，以表明真实的规模。故此对比库众数不确定时，亦采取此表达以便准确表述。说法者中亦有同意语者有其分歧说法。
‘‘Samāso ca taddhito ca, vākyatthesu visesakā;
“共聚且具引导作用，在言说中有区别指示；
Pasiddhiyantu sāmaññaṃ, telaṃ sugatacīvaraṃ.
普遍流传为共修道场中，善逝的衣服。”
Tasmā nāmamattabhūtassa saṅghattherassa visesanatthamevetaṃ puna vuttanti, niccasāpekkhatāya ca edisesu samāso yathā ‘‘devadattassa garukula’’nti. Niccasāpekkhatā cettha saṅghasaddassa bhikkhusatasahassasaddaṃ sāpekkhattepi aññapadantarābhāvena vākye viya apekkhitabbatthassa gamakattā. ‘‘Sattannaṃ bhikkhusatasahassāna’’nti hi etassa saṅghasadde avayavībhāvena sambandho, tassāpi sāmibhāvena therasaddeti. ‘‘Sattannaṃ bhikkhusatasahassāna’’nti ca gaṇapāmokkhabhikkhūyeva sandhāya vuttaṃ. Tadā hi sannipatitā bhikkhū ettakāti gaṇanapathamatikkantā. Tathā hi veḷuvagāme vedanāvikkhambhanato paṭṭhāya ‘‘nacireneva bhagavā parinibbāyissatī’’ti sutvā tato tato āgatesu bhikkhūsu ekabhikkhupi pakkanto nāma natthi. Yathāhu –
故此名称是比库长老固有的特定称谓，且此称谓具有固定依附条件，类似于“迦毗罗家族的德纳”这类附属概念。在此所谓固定依附，是指“比库万”的名称固守其固定数量的状态，且因语句的不同，亦有表述依附与不依附之别。“七千比库万”此名称在因语素组成而构成本体，各部分有所关系，如此整体组成即为长老之称号。
又“七千比库万”专指某众别聚集的比库，历史上，聚集的比库数量远超此数，因而彼时的聚集人数早已超过之。如此以“七千比库万”计数则为包括超过统计范围者。在维卢伽村，当因痛苦分散时，众人观闻“世尊不久将般涅槃”后，却无任何比库自愿离去。
如经中所言：“七千万中的出家比库，当时长老大咖萨巴便是僧团领袖。”
‘‘Sattasatasahassāni , tesu pāmokkhabhikkhavo;
“七千万比库中，出家比库众多；
Thero mahākassapova, saṅghatthero tadā ahū’’ti.
如长老大咖萨巴，彼时为僧团领袖。”
Āyasmā mahākassapo anussaranto maññamāno cintayanto hutvā ussāhaṃ janesi, anussaranto maññamāno cintayanto āyasmā mahākassapo ussāhaṃ janesīti vā sambandho. Mahantehi sīlakkhandhādīhi samannāgatattā mahanto kassapoti mahākassapo. Apica ‘‘mahākassapo’’ti uruvelakassapo nadīkassapo gayākassapo kumārakassapoti ime khuddānukhuddake there upādāya vuccati. Kasmā panāyasmā mahākassapo ussāhaṃ janesīti anuyoge sati taṃ kāraṇaṃ vibhāvento āha ‘‘sattāhaparinibbute’’tiādi. Satta ahāni samāhaṭāni sattāhaṃ. Sattāhaṃ parinibbutassa assāti tathā yathā ‘‘acirapakkanto, māsajāto’’ti, antatthaaññapadasamāsoyaṃ, tasmiṃ. Bhagavato parinibbānadivasato paṭṭhāya sattāhe vītivatteti vuttaṃ hoti, etassa ‘‘vuttavacana’’nti padena sambandho, tathā ‘‘subhaddena vuḍḍhapabbajitenā’’ti etassapi. Tattha subhaddoti tassa nāmamattaṃ, vuḍḍhakāle pana pabbajitattā ‘‘vuḍḍhapabbajitenā’’ti vuttaṃ, etena subhaddaparibbājakādīhi taṃ visesaṃ karoti. ‘‘Alaṃ āvuso’’tiādinā tena vuttavacanaṃ nidasseti. So hi sattāhaparinibbute bhagavati āyasmatā mahākassapattherena saddhiṃ pāvāya kusināraṃ addhānamaggapaṭipannesu pañcamattesu bhikkhusatesu avītarāge bhikkhū antarāmagge diṭṭhaājīvakassa santikā bhagavato parinibbānaṃ sutvā pattacīvarāni chaḍḍetvā bāhā paggayhaṃ nānappakāraṃ paridevante disvā evamāha.
尊者大咖萨巴在回忆、思惟时，因生起精进，故有「回忆、思惟时尊者大咖萨巴生起精进」之关联。乃因广大戒法等所具德故，称为「大咖萨巴」。此外，「大咖萨巴」为乌鲁维列咖萨巴、河流咖萨巴、迦耶咖萨巴、库玛咖萨巴等众多小尊者的统称。为何尊者大咖萨巴能因缘而生起精进？对此，有因缘分别说曰「七周已尽」等。七周乃七个整周，指「如‘迅速过去、月行成月’等词所示，终极含义即是此意」。据说世尊般涅槃日开始起，便经过七周，故谓「说法语或缘起」由此，亦有「具名之长老优婆离致敬而出家时称老年出家人，尊者苏拔德及其旁系游方僧侣特别肯定之」。以「阿啦，朋友」等言语示现其说法语。此时正值世尊般涅槃已满七周，尊长老大咖萨巴与众比库结伴由菟舍那，投入苦行僧途，来到库西那罗。五百余比库中无欲无嗔者见世尊涅槃悉听，放下袈裟，弹弓负手，同心悲痛，以此言语如是称说。
Kasmā pana so evamāhāti? Bhagavati āghātena. Ayaṃ kireso khandhake āgate ātumāvatthusmiṃ (mahāva. 303) nahāpitapubbako vuḍḍhapabbajito bhagavati kusinārato nikkhamitvā aḍḍhateḷasehi bhikkhusatehi saddhiṃ ātumaṃ gacchante ‘‘bhagavā āgacchatī’’ti sutvā ‘‘āgatakāleyāgudānaṃ karissāmī’’ti sāmaṇerabhūmiyaṃ ṭhite dve putte etadavoca ‘‘bhagavā kira tātā ātumaṃ āgacchati mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi, gacchatha tumhe tātā, khurabhaṇḍaṃ ādāya nāḷiyā vā pasibbakena vā anugharakaṃ āhiṇḍatha, loṇampi telampi taṇḍulampi khādanīyampi saṃharatha, bhagavato āgatassa yāgudānaṃ karissāmī’’ti. Te tathā akaṃsu. Atha bhagavati ātumaṃ āgantvā bhusāgārakaṃ paviṭṭhe subhaddo sāyanhasamayaṃ gāmadvāraṃ gantvā manusse āmantetvā ‘‘hatthakammamattaṃ me dethā’’ti hatthakammaṃ yācitvā ‘‘kiṃ bhante karomā’’ti vutte ‘‘idañcidañca gaṇhathā’’ti sabbūpakaraṇāni gāhāpetvā vihāre uddhanāni kāretvā ekaṃ kāḷakaṃ kāsāvaṃ nivāsetvā tādisameva pārupitvā ‘‘idaṃ karotha, idaṃ karothā’’ti sabbarattiṃ vicārento satasahassaṃ vissajjetvā bhojjayāguñca madhugoḷakañca paṭiyādāpesi. Bhojjayāgu nāma bhuñjitvā pātabbayāgu, tattha sappimadhuphāṇitamacchamaṃsapupphaphalarasādi yaṃ kiñci khādanīyaṃ nāma atthi, taṃ sabbaṃ pavisati. Kīḷitukāmānaṃ sīsamakkhanayoggā hoti sugandhagandhā.
为何如此称说？因世尊去世后，依此五百余比库与长老苏拔德以近乎梵天般庄严仪态，携带各种主食副食，供养世尊遗体，皈依三宝，为欲调伏破戒者及诸邪行者唤起敬念，设施盛大。世尊般涅槃后，尊者苏拔德于暮时来到村边邀请人等，祈请施以手业，广集所需供养品，以色、香、味俱全，供养佛遗体。香甜蜜品包含多种食物，皆可入食。食物滋味香艳令人欢喜，具丰盛感官享受。
Atha bhagavā kālasseva sarīrapaṭijagganaṃ katvā bhikkhusaṅghaparivuto piṇḍāya carituṃ ātumābhimukho pāyāsi. Atha tassa ārocesuṃ ‘‘bhagavā piṇḍāya gāmaṃ pavisati, tayā kassa yāgu paṭiyāditā’’ti. So yathānivatthapāruteheva tehi kāḷakakāsāvehi ekena hatthena dabbiñca kaṭacchuñca gahetvā brahmā viya dakkhiṇaṃ jāṇumaṇḍalaṃ bhūmiyaṃ patiṭṭhapetvā vanditvā ‘‘paṭiggaṇhātu me bhante bhagavā yāgu’’nti āha. Tato ‘‘jānantāpi tathāgatā pucchantī’’ti khandhake (mahāva. 304) āgatanayena bhagavā pucchitvā ca sutvā ca taṃ vuḍḍhapabbajitaṃ vigarahitvā tasmiṃ vatthusmiṃ akappiyasamādānasikkhāpadaṃ, khurabhaṇḍapariharaṇasikkhāpadañcāti dve sikkhāpadāni paññapetvā ‘‘anekakappakoṭiyo bhikkhave bhojanaṃ pariyesanteheva vītināmitā , idaṃ pana tumhākaṃ akappiyaṃ, adhammena uppannaṃ bhojanaṃ imaṃ paribhuñjitvā anekāni attabhāvasahassāni apāyesveva nibbattissanti, apetha mā gaṇhathā’’ti vatvā bhikkhācārābhimukho agamāsi, ekabhikkhunāpi na kiñci gahitaṃ. Subhaddo anattamano hutvā ‘‘ayaṃ sabbaṃ jānāmī’’ti āhiṇḍati, sace na gahetukāmo pesetvā ārocetabbaṃ assa, pakkāhāro nāma sabbaciraṃ tiṭṭhanto sattāhamattaṃ tiṭṭheyya, idañca mama yāvajīvaṃ pariyattaṃ assa, sabbaṃ tena nāsitaṃ, ahitakāmo ayaṃ mayha’’nti bhagavati āghātaṃ bandhitvā dasabale dharamāne kiñci vattuṃ nāsakkhi. Evaṃ kirassa ahosi ‘‘ayaṃ uccā kulā pabbajito mahāpuriso, sace kiñci dharantassa vakkhāmi, mamaṃyeva santajjessatī’’ti.
于是，世尊像束线完毕，长老苏拔德等比库结伴出外托钵。有人问其缘由。以象征性手势配以胡号之言，展布南面盘旋佛印大地，礼敬偈语请受供养。世尊曾提问询此长老，长老答复并示范了戒律中两条禁止令，提示各类比库于修持中必须遵守，以防止破坏戒律，恶业滋生。世尊赞许其行为，称其为大神人，誓言若有所言必成真理。
Svāyaṃ ajja mahākassapattherena saddhiṃ gacchanto ‘‘parinibbuto bhagavā’’ti sutvā laddhassāso viya haṭṭhatuṭṭho evamāha. Thero pana taṃ sutvā hadaye pahāraṃ viya, matthake patitasukkhāsaniṃ viya (sukkhāsani viya dī. ni. aṭṭha. 3.232) maññi, dhammasaṃvego cassa uppajji ‘‘sattāhamattaparinibbuto bhagavā, ajjāpissa suvaṇṇavaṇṇaṃ sarīraṃ dharatiyeva, dukkhena bhagavatā ārādhitasāsane nāma evaṃ lahuṃ mahantaṃ pāpaṃ kasaṭaṃ kaṇṭako uppanno, alaṃ kho panesa pāpo vaḍḍhamāno aññepi evarūpe sahāye labhitvā sāsanaṃ osakkāpetu’’nti.
当天长老随众行走时，听闻「世尊已般涅槃 」之消息，内心震动如遭重击，犹如头部跌落床榻。境界内产生佛法精进生起的感悟，思量世尊虽去，正法犹存，心生警觉：「佛涅槃七周，身金色光辉尚存；苦所感召之法虽轻，但所隐含之恶不可轻视，祸水愈扩恐致断灭法脉。」故发愿维护佛教，固守佛法。
Tato thero cintesi ‘‘sace kho panāhaṃ imaṃ mahallakaṃ idheva pilotikaṃ nivāsetvā chārikāya okirāpetvā nīharāpessāmi, manussā ‘samaṇassa gotamassa sarīre dharamāneyeva sāvakā vivadantī’ti amhākaṃ dosaṃ dassessanti, adhivāsemi tāva. Bhagavatā hi desitadhammo asaṅgahitapuppharāsisadiso, tattha yathā vātena pahaṭapupphāni yato vā tato vā gacchanti, evameva evarūpānaṃ vasena gacchante gacchante kāle vinaye ekaṃ dve sikkhāpadāni nassissanti, sutte eko dve pañhāvārā nassissanti, abhidhamme ekaṃ dve bhūmantarāni nassissanti, evaṃ anukkamena mūle naṭṭhe pisācasadisā bhavissāma, tasmā dhammavinayasaṅgahaṃ karissāmi, evaṃ sati daḷhasuttena saṅgahitapupphāni viya ayaṃ dhammavinayo niccalo bhavissati. Etadatthañhi bhagavā mayhaṃ tīṇi gāvutāni paccuggamanaṃ akāsi, tīhi ovādehi (saṃ. ni. 2.149, 150, 151) upasampadaṃ akāsi, kāyato cīvaraparivattanaṃ akāsi, ākāse pāṇiṃ cāletvā candopamapaṭipadaṃ kathento maññeva sakkhiṃ katvā kathesi, tikkhattuṃ sakalasāsanaratanaṃ paṭicchāpesi, mādise bhikkhumhi tiṭṭhamāne ayaṃ pāpo sāsane vaḍḍhiṃ mā alattha, yāva adhammo na dippati, dhammo na paṭibāhiyyati, avinayo na dippati, vinayo na paṭibāhiyyati, adhammavādino na balavanto honti, dhammavādino na dubbalā honti, avinayavādino na balavanto honti, vinayavādino na dubbalā honti, tāva dhammañca vinayañca saṅgāyissāmi, tato bhikkhū attano attano pahonakaṃ gahetvā kappiyākappiye kathessanti, athāyaṃ pāpo sayameva niggahaṃ pāpuṇissati, puna sīsaṃ ukkhipituṃ na sakkhissati, sāsanaṃ iddhañceva phīttañca bhavissatī’’ti cintetvā so ‘‘evaṃ nāma mayhaṃ cittaṃ uppanna’’nti kassacipi anārocetvā bhikkhusaṅghaṃ samassāsetvā atha pacchā dhātubhājanadivase dhammavinayasaṅgāyanatthaṃ bhikkhūnaṃ ussāhaṃ janesi. Tena vuttaṃ ‘‘āyasmā mahākassapo sattāhaparinibbute…pe… dhammavinayasaṅgāyanatthaṃ bhikkhūnaṃ ussāhaṃ janesī’’ti.
当时长老思惟：「若我将此大经藏秘密深藏，维护如宝，授与徒弟。虽有俗人讥讽，乃因世间法如风中花，促使戒律、经文逐渐流失。奈何鬼魅之辈会趁虚击倒佛法戒律。因此，我策划整理佛法戒律，如坚固花蕾般保留真理。佛亦三次显现护法，倡导佛弟子持戒，宣说戒律诸多规约以蔽护三宝。弟子自会辨识善恶，分别可用与不可用之事。终有一日，恶将收束，罪不可犯，佛法恒常牢固。」思如此念头后，未曾传播，乃欲秘密传授，于坊巷集结僧众，鼓励出离精进，用于护持戒律与教法。于是传言曰：「尊者大咖萨巴在世尊涅槃七周时，于佛法戒律整理上启发僧众生起精进。」
Tattha alanti paṭikkhepavacanaṃ, na yuttanti attho. Āvusoti paridevante bhikkhū ālapati. Mā socitthāti citte uppannabalavasokena mā sokamakattha. Mā paridevitthāti vācāya mā vilāpamakattha. ‘‘Paridevanaṃ vilāpo’’ti hi vuttaṃ. Asocanādīnaṃ kāraṇamāha ‘‘sumuttā’’tiādinā. Tena mahāsamaṇenāti nissakke karaṇavacanaṃ, smāvacanassa vā nābyappadeso. ‘‘Upaddutā’’ti pade pana kattari tatiyāvasena sambandho. Ubhayāpekkhañhetaṃ padaṃ. Upaddutā ca homāti taṃkālāpekkhavattamānavacanaṃ, ‘‘tadā’’ti seso. Atītatthe vā vattamānavacanaṃ, ahumhāti attho. Anussaranto dhammasaṃvegavaseneva, na pana kodhādivasena. Dhammasabhāvacintāvasena hi pavattaṃ sahottappañāṇaṃ dhammasaṃvego. Vuttañhetaṃ –
此处有所反对言论，但不成立义理。众比库悲痛而言：「勿生悲伤！」以激励心力量勿落悲苦之中。又言「勿忧痛苦！」是以非哀叹之意。由此表明悲痛乃言语表达，但烦恼如恼怒等非贪求之绪。此悲痛乃因思惟佛法昌盛欲望所生，非出于嗔恨等因缘。言语「时那」乃示当时或已往时间，非现时。回忆念修时与愤怒等心不同，因对佛法产生急切希求忱伏遂生悲痛。故以上说法义理严谨，不可违乱。
‘‘Sabbasaṅkhatadhammesu, ottappākārasaṇṭhitaṃ;
『一切有为法中，存有惧怕善念』；
Ñāṇamohitabhārānaṃ, dhammasaṃvegasaññita’’nti. (sārattha. ṭī. 1.paṭhamamahāsaṅgītikathāvaṇṇanā);
『对无明所迷众生之负担，有如法相刺激之觉醒』，此为要义（依《注释》初大合唱歌义论）。
Aññaṃ ussāhajananakāraṇaṃ dassetuṃ ‘‘īdisassā’’tiādi vuttaṃ. Tattha īdisassa ca saṅghasannipātassāti sattasatasahassagaṇapāmokkhattherappamukhagaṇanapathātikkantasaṅghasannipātaṃ sandhāya vadati. ‘‘Ṭhānaṃ kho panetaṃ vijjatī’’tiādināpi aññaṃ kāraṇaṃ dasseti. Tiṭṭhati ettha phalaṃ tadāyattavuttitāyāti ṭhānaṃ, hetu. Khoti avadhāraṇe. Panāti vacanālaṅkāre, etaṃ ṭhānaṃ vijjateva, no na vijjatīti attho. Kiṃ pana tanti āha ‘‘yaṃ pāpabhikkhū’’tiādi. Yanti nipātamattaṃ, kāraṇaniddeso vā, yena ṭhānena antaradhāpeyyuṃ, tadetaṃ ṭhānaṃ vijjatiyevāti. Pāpena lāmakena icchāvacarena samannāgatā bhikkhū pāpabhikkhū. Atīto satthā ettha, etassāti vā atītasatthukaṃ yathā ‘‘bahukattuko’’ti. Padhānaṃ vacanaṃ pāvacanaṃ. Pā-saddo cettha nipāto ‘‘pā eva vutyassā’’tiādīsu viya. Upasaggapadaṃ vā etaṃ, dīghaṃ katvā pana tathā vuttaṃ yathā ‘‘pāvadatī’’tipi vadanti. Pakkhanti alajjipakkhaṃ. ‘‘Yāva cā’’tiādinā saṅgītiyā sāsanaciraṭṭhitikabhāve kāraṇaṃ, sādhakañca dasseti. ‘‘Tasmā’’ti hi padamajjhāharitvā ‘‘saṅgāyeyya’’nti padena sambandhanīyaṃ.
又云为显示另一促进精进之缘故，谓『此种者』等。此中『此种』者，指众多群体，超越七十万出家长老等众之集会。又曰『此处确有所处』等，显示又有他因。此处所立即为果报及所依止。谓『处』即缘由。『然』用于修饰说明，意为此处确实存在，不是否定之意。但又说『恶比库』者，指恶比库作为名词词组，谓因此处而导致消失，即此处为消失之所。恶比库者，谓由以恶念怨恨包裹之沙门为此。亦有谓过去世尊，或谓过去圣者，所谓『多戒者』为此。『布施』一词，作为动词使用，是否定词『恶』之后缀。此处作为前缀成词，虽长仍依所说『持戒』等义。曰『一直至』等词，表明合唱诗的教法长久常住之理，且对此亦显示促进作用。『因此』一词省去中间词，用于连接，上承其义。
Tattha yāva ca dhammavinayo tiṭṭhatīti yattakaṃ kālaṃ dhammo ca vinayo ca lajjipuggalesu tiṭṭhati. Parinibbānamañcake nipannena bhagavatā mahāparinibbānasutte (dī. ni. 2.216) vuttaṃ sandhāya ‘‘vuttañheta’’ntiādimāha. Hi-saddo āgamavasena daḷhijotako. Desito paññattoti dhammopi desito ceva paññatto ca. Suttābhidhammasaṅgahitassa hi dhammassa atisajjanaṃ pabodhanaṃ desanā, tasseva pakārato ñāpanaṃ vineyyasantāne ṭhapanaṃ paññāpanaṃ. Vinayopi desito ceva paññatto ca. Vinayatantisaṅgahitassa hi atthassa atisajjanaṃ pabodhanaṃ desanā, tasseva pakārato ñāpanaṃ asaṅkarato ṭhapanaṃ paññāpanaṃ, tasmā kammadvayampi kiriyādvayena sambajjhanaṃ yujjatīti veditabbaṃ.
又云『只要法与律常住』，指法与律长久存在的时间。论及涅槃未究竟者，于世尊大般涅槃经中（《长部·般涅槃经》二百一十六经）明说曰“已言之因”。“嗡”声，指庄严庄重之声。“所说”者，是已预先定立。经文是为集大成者、觉悟者、缘起之教法之开示，为教诲之谛理。正因如此，教法说之，法义清楚成立而得印证。律亦所说，亦已预立。此律是集大成，明了利益，为教诲之说，依理而不夹杂附加成分，庄严明确，故二法均须以因缘二相结合方能完成。
Soti so dhammo ca vinayo ca. Mamaccayenāti mama accayakāle. ‘‘Bhummatthe karaṇaniddeso’’ti hi akkharacintakā vadanti. Hetvatthe vā karaṇavacanaṃ, mama accayahetu tumhākaṃ satthā nāma bhavissatīti attho. Vuttañhi mahāparinibbānasuttavaṇṇanāyaṃ ‘‘mayi parinibbute tumhākaṃ satthukiccaṃ sādhessatī’’ti (dī. ni. aṭṭha. 2.216). Lakkhaṇavacanañhettha hetvatthasādhakaṃ yathā ‘‘nette ujuṃ gate satī’’ti (a. ni. 4.70; netti. 10.90, 93). Idaṃ vuttaṃ hoti – mayā vo ṭhiteneva ‘‘idaṃ lahukaṃ, idaṃ garukaṃ, idaṃ satekicchaṃ, idaṃ atekicchaṃ, idaṃ lokavajjaṃ, idaṃ paṇṇattivajjaṃ, ayaṃ āpatti puggalassa santike vuṭṭhāti, ayaṃ gaṇassa, ayaṃ saṅghassa santike vuṭṭhātī’’ti sattannaṃ āpattikkhandhānaṃ avītikkamanīyatāvasena otiṇṇavatthusmiṃ sakhandhakaparivāro ubhatovibhaṅgo mahāvinayo nāma desito, taṃ sakalampi vinayapiṭakaṃ mayi parinibbute tumhākaṃ satthukiccaṃ sādhessati ‘‘idaṃ vo kattabbaṃ, idaṃ vo na kattabba’’nti kattabbākattabbassa vibhāgena anusāsanato. Ṭhiteneva ca mayā ‘‘ime cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo’’ti tena tena vineyyānaṃ ajjhāsayānurūpena pakārena ime sattatiṃsa bodhipakkhiyadhamme vibhajitvā vibhajitvā suttantapiṭakaṃ desitaṃ, taṃ sakalampi suttantapiṭakaṃ mayi parinibbute tumhākaṃ satthukiccaṃ sādhessati taṃtaṃcariyānurūpaṃ sammāpaṭipattiyā anusāsanato, ṭhiteneva ca mayā ‘‘ime pañcakkhandhā (dī. ni. aṭṭha. 2.216), dvādasāyatanāni, aṭṭhārasa dhātuyo, cattāri saccāni, bāvīsatindriyāni, nava hetū, cattāro āhārā, satta phassā, satta vedanā, satta saññā, satta cetanā, satta cittāni. Tatrāpi ettakā dhammā kāmāvacarā, ettakā rūpāvacarā, ettakā arūpāvacarā, ettakā pariyāpannā, ettakā apariyāpannā, ettakā lokiyā, ettakā lokuttarā’’ti ime dhamme vibhajitvā vibhajitvā abhidhammapiṭakaṃ desitaṃ, taṃ sakalampi abhidhammapiṭakaṃ mayi parinibbute tumhākaṃ satthukiccaṃ sādhessati khandhādivibhāgena ñāyamānaṃ catusaccasambodhāvahattā. Iti sabbampetaṃ abhisambodhito yāva parinibbānā pañcacattālīsa vassāni bhāsitaṃ lapitaṃ ‘‘tīṇi piṭakāni, pañca nikāyā, navaṅgāni, caturāsīti dhammakkhandhasahassānī’’ti evaṃ mahappabhedaṃ hoti. Imāni caturāsīti dhammakkhandhasahassāni tiṭṭhanti, ahaṃ ekova parinibbāyissāmi, ahañca panidāni ekova ovadāmi anusāsāmi, mayi parinibbute imāni caturāsīti buddhasahassāni tumhe ovadissanti anusāsissanti ovādānusāsanakiccassa nipphādanatoti.
法与律皆然。词曰“对我而言”，即“当我在世”之意。“为释义”，此意乃文字释义者所说。谓理由语为因缘表达，谕“我之导师正名为汝师”。大般涅槃经注释中曾言：“若我涅槃后，汝等当奉行我所嘱托之师职。”此处用寓言说明理据，譬如：“若汝行正道则当如此。”此为教理所在。自此宣说：由我在世正教时，我曾立此为戒律起讫，渉猎“轻重烦难、百般艰苦、世间禁戒、语中戒条”等七十三种犯戒，渡过患难关卡。此为律典起始，故在我时，律之所说如“此当行、此不当行”，为行与不行之分别规诫。此时我宣说“念处四法、正精进四、力五、悟支七、圣八正道”等三十七助道法，各随修持之起心动机分别展开，故此三十七法分门别类，皆列入教典，皆出自我所嘱托。如是修行者，可得理解四圣谛之果。一旦我成正觉，便在四十四年间广宣此法，历经三藏、五部、八十四千法门，法义详尽殊胜显彰。此八十四千法门，尚且常住于世，至我涅槃后，我仍训诲尔等，当依此法奉行诲命，尔等亦当遵奉正法，促使法义不辍传承之意。
Sāsananti pariyattipaṭipattipaṭivedhavasena tividhampi sāsanaṃ, nippariyāyato pana sattatiṃsa bodhipakkhiyadhammā. Addhānaṃ gamitumalanti addhaniyaṃ, addhānagāmi addhānakkhamanti attho. Ciraṃ ṭhiti etassāti ciraṭṭhitikaṃ. Idaṃ vuttaṃ hoti – yena pakārena idaṃ sāsanaṃ addhaniyaṃ, tatoyeva ca ciraṭṭhitikaṃ bhaveyya, tena pakārena dhammañca vinayañca yadi panāhaṃ saṅgāyeyyaṃ, sādhu vatāti.
教法者，以传承、遵行、演说三法成其体，犹如三种教法故。‘夺得’谓夺取、掌握。‘夺得力’即夺取能力。意谓教法久住于世，就是长久坚固。此教言已明：“如是以此法广弘，法亦久住，故当以此法维持世间，则甚善矣。”
Idāni sammāsambuddhena attano kataṃ anuggahavisesaṃ samanussaritvā cintanākārampi dassento ‘‘yañcāhaṃ bhagavatā’’tiādimāha. Tattha ‘‘yañcāha’’nti etassa ‘‘anuggahito, pasaṃsito’’ti etehi sambandho. Yanti yasmā, kiriyāparāmasanaṃ vā etaṃ, tena ‘‘anuggahito, pasaṃsito’’ti ettha anuggahaṇaṃ, pasaṃsanañca parāmasati. ‘‘Dhāressasī’’tiādikaṃ pana vacanaṃ bhagavā aññatarasmiṃ rukkhamūle mahākassapattherena paññattasaṅghāṭiyaṃ nisinno taṃ saṅghāṭiṃ padumapupphavaṇṇena pāṇinā antantena parāmasanto āha. Vuttañhetaṃ kassapasaṃyutte (saṃ. ni. 2.154) mahākassapatthereneva ānandattheraṃ āmantetvā kathentena –
现在，正自觉者以自身所作特殊辅佐业为依据，回忆并呈现思惟的形态，宣说“世尊曾说”的诸语。在此，“世尊曾说”意指与此“辅佐、赞许”的关系。之以言行或劝导为依止，故称“辅佐、赞许”，意为辅佐事理，赞许教法。至于“愿汝持守”等语，乃世尊在某树根下对穿着特制桑树皮袈裟的长老大咖萨巴所劝勉，其袈裟色泽如莲花，手用边缘轻弹袈裟而训诲。此事曾载于《咖萨巴合集》（相应部2.154），当时大咖萨巴将此告知阿难长老并详说——
‘‘Atha kho āvuso bhagavā maggā okkamma yena aññataraṃ rukkhamūlaṃ tenupasaṅkami, atha khvāhaṃ āvuso paṭapilotikānaṃ saṅghāṭiṃ catugguṇaṃ paññapetvā bhagavantaṃ etadavocaṃ ‘idha bhante bhagavā nisīdatu, yaṃ mamassa dīgharattaṃ hitāya sukhāyā’ti . Nisīdi kho āvuso bhagavā paññatte āsane, nisajja kho maṃ āvuso bhagavā etadavoca ‘mudukā kho tyāyaṃ kassapa paṭapilotikānaṃ saṅghāṭī’ti. Paṭiggaṇhātu me bhante bhagavā paṭapilotikānaṃ saṅghāṭiṃ anukampaṃ upādāyāti. Dhāressasi pana me tvaṃ kassapa sāṇāni paṃsukūlāni nibbasanānīti. Dhāressāmahaṃ bhante bhagavato sāṇāni paṃsukūlāni nibbasanānīti. So khvāhaṃ āvuso paṭapilotikānaṃ saṅghāṭiṃ bhagavato pādāsiṃ, ahaṃ pana bhagavato sāṇāni paṃsukūlāni nibbasanāni paṭipajji’’nti (saṃ. ni. 2.154).
“于是，尊者世尊前往另一树根之处。我当时则将穿有四层桑树皮袈裟，特制缝补加固的袈裟披上，前往世尊处并言‘请尊者世尊坐于此，为我长久福乐之所。’于是世尊坐于安置好的座位上，且言道‘这袈裟柔软适合，咖萨巴，这桑树皮袈裟，愿汝接受。’我答言：‘愿尊者施予我这桑树皮袈裟，慈悲恩赐。’世尊曰‘咖萨巴，汝须持守破烂残破、易烂之衣。’我便答言‘愿我恒持尊者之破衣。’于是我接受了尊者的袈裟，自己则穿着破烂残旧之衣行持。”（相应部2.154）
Tattha mudukā kho tyāyanti mudukā kho te ayaṃ. Kasmā pana bhagavā evamāhāti? Therena saha cīvaraṃ parivattetukāmatāya. Kasmā parivattetukāmo jātoti? Theraṃ attano ṭhāne ṭhapetukāmatāya. Kiṃ sāriputtamoggallānā natthīti? Atthi, evaṃ panassa ahosi ‘‘ime na ciraṃ ṭhassanti, ‘kassapo pana vīsavassasatāyuko, so mayi parinibbute sattapaṇṇiguhāyaṃ vasitvā dhammavinayasaṅgahaṃ katvā mama sāsanaṃ pañcavassasahassaparimāṇakālaṃ pavattanakaṃ karissatī’’ti attano naṃ ṭhāne ṭhapesi, evaṃ bhikkhū kassapassa sussusitabbaṃ maññissantī’’ti tasmā evamāha. Thero pana yasmā cīvarassa vā pattassa vā vaṇṇe kathite ‘‘imaṃ tumhe gaṇhathā’’ti vacanaṃ cārittameva, tasmā ‘‘paṭiggaṇhātu me bhante bhagavā’’ti āha.
破烂残旧之衣即是残旧，正是如此。为何世尊如此教诲？因长老希求更换袈裟。为何希求更换？为便于置于自己之处。于是祇树给孤独园内，长老对沙利孟和摩诃迦罗言：“现在没有适合放置之地，故无法长久停驻。咖萨巴已届八十岁高龄，必将在我涅槃后，居住于七十洞窟之一，谨守持守法法，为我教法持续传扬达五千年。”此故作如此置放，以便比库们视为该守护物。”因长老讲话时，袈裟之色彩及披挂之仪，乃以“汝等受持”为语法规范说出，故长老又言“请世尊赋予我”，是请求接受之意。
Dhāressasipana me tvaṃ kassapāti kassapa tvaṃ imāni paribhogajiṇṇāni paṃsukūlāni pārupituṃ sakkhissasīti vadati. Tañca kho na kāyabalaṃ sandhāya, paṭipattipūraṇaṃ pana sandhāya evamāha. Ayañhettha adhippāyo – ahaṃ imaṃ cīvaraṃ puṇṇaṃ nāma dāsiṃ pārupitvā āmakasusāne chaḍḍitaṃ susānaṃ pavisitvā tumbamattehi pāṇakehi samparikiṇṇaṃ te pāṇake vidhunitvā mahāariyavaṃse ṭhatvā aggahesiṃ, tassa me imaṃ cīvaraṃ gahitadivase dasasahassacakkavāḷe mahāpathavī mahāviravaṃ viravamānā kampittha, ākāsaṃ taṭataṭāyi, cakkavāḷe devatā sādhukāraṃ adaṃsu, imaṃ cīvaraṃ gaṇhantena bhikkhunā jātipaṃsukūlikena jātiāraññikena jātiekāsanikena jātisapadānacārikena bhavituṃ vaṭṭati, tvaṃ imassa cīvarassa anucchavikaṃ kātuṃ sakkhissasīti. Theropi attanā pañcannaṃ hatthīnaṃ balaṃ dhāreti, so taṃ atakkayitvā ‘‘ahametaṃ paṭipattiṃ pūressāmī’’ti ussāhena sugatacīvarassa anucchavikaṃ kātukāmo ‘‘dhāressāmahaṃ bhante’’ti āha. Paṭipajjinti paṭipannosiṃ. Evaṃ pana cīvaraparivattanaṃ katvā therena pārupitacīvaraṃ bhagavā pārupi, satthu cīvaraṃ thero. Tasmiṃ samaye mahāpathavī udakapariyantaṃ katvā unnadantī kampittha.
“愿世尊施予我，咖萨巴。”此意谓，咖萨巴，愿你能照料并守护这破烂残旧之袈裟。此并非指体力劳作，而是指依照修行行为而行。此意涵盖着一个原理——“我曾将此完整袈裟赠与布施者，破烂之衣弃于粪沟，入于粪池，遭污泥围绕，但我曾以手持衣，竖立于高贵教典之中，庄严其上。于接受之日，天地为之震动，诸天赞叹此举。此袈裟将由比库着用，成为‘出生破烂衣者’，‘甘受破烂衣者’所需。你能否护持这袈裟，使不毁坏？”长老以自身五头象力，断绝疑虑，说：“我将完成此事！”怀着热忱他说：“愿世尊让我护持！”遂承诺担负此责。于是，长老替换袈裟，将其替换之袈裟献予世尊，谓之老师袈裟。于当时大地动荡，河水翻腾，天地震惊。
Sāṇāni paṃsukūlānīti matakaḷevaraṃ pariveṭhetvā chaḍḍitāni tumbamatte kimī papphoṭetvā gahitāni sāṇavākamayāni paṃsukūlacīvarāni. Nibbasanānīti niṭṭhitavasanakiccāni, paribhogajiṇṇānīti attho. Ettha ca kiñcāpi ekameva taṃ cīvaraṃ, anekāvayavattā pana bahuvacanaṃ katanti majjhimagaṇṭhipade vuttaṃ. Cīvare sādhāraṇaparibhogenāti ettha attanā sādhāraṇaparibhogenāti atthassa viññāyamānattā, viññāyamānatthassa ca saddassa payoge kāmācārattā ‘‘attanā’’ti na vuttaṃ. ‘‘Dhāressasi pana me tvaṃ kassapa sāṇāni paṃsukūlānī’’ti (saṃ. ni. 2.154) hi vuttattā ‘‘attanāva sādhāraṇaparibhogenā’’ti viññāyati, nāññena. Na hi kevalaṃ saddatoyeva sabbattha atthanicchayo, atthapakaraṇādināpi yebhuyyena atthassa niyamitattā. Ācariyadhammapālattherena panettha evaṃ vuttaṃ ‘‘cīvare sādhāraṇaparibhogenāti ettha ‘attanā samasamaṭṭhapanenā’ti idha vuttaṃ attanā – saddamānetvā ‘cīvare attanā sādhāraṇaparibhogenā’ti yojetabbaṃ.
所谓破烂残旧，指旧衣缝补残破之处环绕，弃之土堆，埋藏入土，袈裟破烂成带状。所谓灭尽，意指已完成用处，不再采纳。所谓破烂残旧，意指字面含义。此处虽指一袈裟，然文说用复数以示多方面破损，且常用复数为习惯。衣中通常为自身一般使用，故此处“自用”意指通用义，并非争论自体语义。经律论师佛音长老亦有解释，曰“以自身通常使用为意”，故此“愿守护我长老袈裟之各部，破烂残旧之袈裟”“自用”二字即其意。非单凭言语理解，必须结合语境与义理厘清。
Yassa yena hi sambandho, dūraṭṭhampi ca tassa taṃ;
其关联何在，即使远隔亦有此关系；
Atthato hyasamānānaṃ, āsannattamakāraṇanti.
此乃因为就义理而言，彼等虽非相同，然因关系邻近之故。
Atha vā bhagavatā cīvare sādhāraṇaparibhogena bhagavatā anuggahitoti yojanīyaṃ. Ekassāpi hi karaṇaniddesassa sahādiyogakattutthajotakattasambhavato’’ti. Samānaṃ dhāraṇametassāti sādhāraṇo, tādiso paribhogoti sādhāraṇaparibhogo, tena. Sādhāraṇaparibhogena ca samasamaṭṭhapanena ca anuggahitoti sambandho.
又，世尊所称衣钵之共用，谓世尊以一般共同使用之法随顺之，当予以结合考察。因有动作指示、合使缘起及助成之理，故宜如此称。所谓“共同持有”，即平等共具；“一般共用”，为那类共同使用；以此共用与平等调摄即为随顺。
Idāni –
今释如下──
‘‘Ahaṃ bhikkhave, yāvade ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi, kassapopi bhikkhave yāvade ākaṅkhati vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharatī’’tiādinā (saṃ. ni. 2.152) –
“我比库等，至于愿求离欲趣、离不善法，以正思维正思惟为缘生之欢喜安乐第一禅，乃至任何咖萨巴比库至于愿求离欲趣、离不善法，以正思维正思惟为缘生之欢喜安乐第一禅，乃至皆行禅定。”如是说（《相应部·第二百五十二经》）。
Navānupubbavihārachaḷabhiññāpabhede uttarimanussadhamme attanā samasamaṭṭhapanatthāya bhagavatā vuttaṃ kassapasaṃyutte (saṃ. ni. 2.151) āgataṃ pāḷimimaṃ peyyālamukhena, ādiggahaṇena ca saṅkhipitvā dassento āha ‘‘ahaṃ bhikkhave’’tiādi.
由阶段依次禅修，深入分别三昧，兼通胜解，继而于人间法境中己自平等调摄，为述此理，世尊在《咖萨巴相应经》（相应部第二百五十一经）中，遂以端简而明白之语言归纳演说，告语诸比库曰：“我比库等……”诸如之言。
Tattha yāvadeti yāvadeva, yattakaṃ kālaṃ ākaṅkhāmi, tattakaṃ kālaṃ viharāmīti attho. Tatoyeva hi majjhimagaṇṭhipade, cūḷagaṇṭhipade ca ‘‘yāvadeti yāvadevāti vuttaṃ hotī’’ti likhitaṃ. Saṃyuttaṭṭhakathāyampi ‘‘yāvade ākaṅkhāmīti yāvadeva icchāmī’’ti (saṃ. ni. aṭṭha. 1.2.152) attho vutto. Tathā hi tattha līnatthapakāsaniyaṃ ācariyadhammapālattherena ‘‘yāvadevāti iminā samānatthaṃ ‘yāvade’ti idaṃ pada’’nti vuttaṃ. Potthakesu pana katthaci ‘‘yāvadevā’’ti ayameva pāṭho dissati. Api ca yāvadeti yattakaṃ samāpattivihāraṃ viharituṃ ākaṅkhāmi, tattakaṃ samāpattivihāraṃ viharāmīti samāpattiṭṭhāne, yattakaṃ abhiññāvohāraṃ voharituṃ ākaṅkhāmi, tattakaṃ abhiññāvohāraṃ voharāmīti abhiññāṭhāne ca saha pāṭhasesena attho veditabbo. Ācariyadhammapālattherenāpi tadevatthaṃ yathālābhanayena dassetuṃ ‘‘yattake samāpattivihāre, abhiññāvohāre vā ākaṅkhanto vihārāmi ceva voharāmi ca, tathā kassapopīti attho’’ti vuttaṃ. Apare pana ‘‘yāvadeti ‘yaṃ paṭhamajjhānaṃ ākaṅkhāmi, taṃ paṭhamajjhānaṃ upasampajja vihārāmī’tiādinā samāpattiṭṭhāne, iddhividhābhiññāṭhāne ca ajjhāharitassa ta-saddassa kammavasena ‘yaṃ dibbasotaṃ ākaṅkhāmi, tena dibbasotena sadde suṇāmī’tiādinā sesābhiññāṭhāne karaṇavasena yojanā vattabbā’’ti vadanti. Vivicceva kāmehīti ettha eva-saddo niyamattho, ubhayattha yojetabbo. Yamettha vattabbaṃ, tadupari āvi bhavissati.
其中“yāvadeti yāvadeva”意指“至于何时，即行至何时”。此语在中部《小结第十五品》与《大结第十五品》亦有记载，即“yāvadeti yāvadevāti”言“至为所愿”。《相应部注疏》亦释“yāvadā icchāmi”即“我至为希望”。且注师佛音长老谓，此处“yāvade”与同义者“yāvadeti”同义，字有轻微差别。然经藏中亦见有“yāvadēvā”一写。再者，“yāvadeti”既复涵义在于欲望于修习某境界之时间，如“欲住于成就定处，则住于该定于同理亦然”，故对应“咖萨巴”意涵。且他处亦有说法言“至于第一禅我欲受持，即于第一禅入定；及于神通、胜知入定亦如是；依业力亦当连结如是”。其意实乃欲求禅定境界依时而住，此义须与“欲离欲趣”相资悉义解会。对此所论将以上释义为基，后续更有详细说明。
Navānupubbavihārachaḷabhiññāppabhedeti ettha navānupubbavihārā nāma anupaṭipāṭiyā samāpajjitabbattā evaṃsaññitā nirodhasamāpattiyā saha aṭṭha samāpattiyo. Chaḷabhiññā nāma āsavakkhayañāṇena saha pañcābhiññāyo. Katthaci potthake cettha ādisaddo dissati. So anadhippeto yathāvuttāya pāḷiyā gahetabbassa atthassa anavasesattā. Manussesu, manussānaṃ vā uttaribhūtānaṃ, uttarīnaṃ vā manussānaṃ jhāyīnañceva ariyānañca dhammoti uttarimanussadhammo, manussadhammā vā uttarīti uttarimanussadhammo. Dasa kusalakammapathā cettha vinā bhāvanāmanasikārena pakatiyāva manussehi nibbattetabbato, manussattabhāvāvahanato ca manussadhammo nāma, tato uttari pana jhānādi uttarimanussadhammoti veditabbo. Samasamaṭṭhapanenāti ‘‘ahaṃ yattakaṃ kālaṃ, yattake vā samāpattivihāre, yattakā abhiññāyo ca vaḷañjemi , tathā kassapopī’’ti evaṃ samasamaṃ katvā ṭhapanena. Anekaṭṭhānesu ṭhapanaṃ, kassacipi uttarimanussadhammassa asesabhāvena ekantasamaṭṭhapanaṃ vā sandhāya ‘‘samasamaṭṭhapanenā’’ti vuttaṃ, idañca navānupubbavihārachaḷabhiññābhāvasāmaññena pasaṃsāmattanti daṭṭhabbaṃ. Na hi āyasmā mahākassapo bhagavā viya devasikaṃ catuvīsatikoṭisatasahassasaṅkhyā samāpattiyo samāpajjati, yamakapāṭihāriyādivasena ca abhiññāyo vaḷañjetīti. Ettha ca uttarimanussadhamme attanā samasamaṭṭhapanenā’’ti idaṃ nidassanamattanti veditabbaṃ. Tathā hi –
所谓新次第修行与六通的差别，在此谓新次第修行是需要依序逐渐入手的，共有八种禅定境界，并称为有灭尽境界的入定。六通则是指断除烦恼知识连同五通智慧。某些版本的经文此处似有开头字，虽无主导意义，但为遵从巴利原文必需采纳。人在此指人类，或指超越人类者，反之亦是：修习禅定的有学人及圣者等，被称为上位人行法，或称人为行法。十种善业道若无修习专注，则于众生中终将灭尽，因其承载人性的本体，故名为人行法；而上位之禅定即为上位人行法。所谓同等确立，意谓“我于何时、何处修禅定，何种通慧则增长，如此如是者”，是划定及确立之义。在多处地点的确立，或指持续称赞无余断尽之上位人行法，此为“同等确立”的含义。由此可见，新次第修行与六通之境，总以此同等确立为一般称赞。诚如尊大长老摩诃咖萨巴非如世尊所证，无数千万亿诸禅定同时皆得，亦非因神通类而通达。此处上位人行法以自身确立，即为此处所显示之义。如此——
‘‘Ovada kassapa bhikkhū, karohi kassapa bhikkhūnaṃ dhammiṃ kathaṃ, ahaṃ vā kassapa bhikkhū ovadeyyaṃ, tvaṃ vā. Ahaṃ vā kassapa bhikkhūnaṃ dhammiṃ kathaṃ kareyyaṃ, tvaṃ vā’’ti –
“咖萨巴比库，应当劝诫比库们当如何修行，或由我劝诫，或由汝劝诫。又我当如何为咖萨巴比库说法，或由汝为之。”
Evampi attanā samasamaṭṭhapanamakāsiyevāti.
此乃自我确立之意。
Tathāti rūpūpasaṃhāro yathā anuggahito, tathā pasaṃsitoti. Ākāse pāṇiṃ cāletvāti bhagavatā attanoyeva pāṇiṃ ākāse cāletvā kulesu alaggacittatāya ceva karaṇabhūtāya pasaṃsitoti sambandho. Alaggacittatāyāti vā ādhāre bhummaṃ, ākāse pāṇiṃ cāletvā kulūpakassa bhikkhuno alaggacittatāya kulesu alagganacittena bhavituṃ yuttatāya ceva maññeva sakkhiṃ katvā pasaṃsitoti attho. Yathāha –
如所依集摄色法，亦是赞叹。于空中挥动手臂，即为世尊亲自于空中挥动手臂，乃为示现于出家众、阿赖耶及作业之用的关系。所谓阿赖耶境，即依托他方，挥动手臂乃顺理成章于出家众群中显现心志之宜。以如是为证，谓曰：
‘‘Atha kho bhagavā ākāse pāṇiṃ cālesi seyyathāpi bhikkhave, ayaṃ ākāse pāṇi na sajjati na gayhati na bajjhati, evameva kho bhikkhave yassa kassaci bhikkhuno kulāni upasaṅkamato kulesu cittaṃ na sajjati na gayhati na bajjhati ‘labhantu lābhakāmā, puññakāmā karontu puññānī’ti. Yathā sakena lābhena attamano hoti sumano, evaṃ paresaṃ lābhena attamano hoti sumano. Evarūpo kho bhikkhave bhikkhu arahati kulāni upasaṅkamituṃ. Kassapassa bhikkhave kulāni upasaṅkamato kulesu cittaṃ na sajjati na gayhati na bajjhati ‘labhantu lābhakāmā, puññakāmā karontu puññānī’ti. Yathā sakena lābhena attamano hoti sumano, evaṃ paresaṃ lābhena attamano hoti sumano’’ti (saṃ. ni. 2.146).
“世尊在空中挥动手臂，比库们，如此挥动之手非生非灭，亦非动摇、摒弃。正如有比库于某地之出家众中，心念不惑、不动、不摇，‘愿得利益者得利，愿作善事者作善’。如同此人以所得利益自欢喜，如别人获得利益亦同样欢喜。此种类型比库即阿拉汉，能够亲近他人出家众，心念不惑不动摇，愿对方得利益，愿行善事。正如自己以所得利益欢喜，亦以别人之利益欢喜。”（律藏第二百四六经）
Tattha ākāse pāṇiṃ cālesīti nīle gaganantare yamakavijjukaṃ sañcālayamāno viya heṭṭhābhāge , uparibhāge, ubhato ca passesu pāṇiṃ sañcālesi, idañca pana tepiṭake buddhavacane asambhinnapadaṃ nāma. Attamanoti sakamano, na domanassena pacchinditvā gahitamano. Sumanoti tuṭṭhamano, idāni yo hīnādhimuttiko micchāpaṭipanno evaṃ vadeyya ‘‘sammāsambuddho ‘alaggacittatāya ākāse cālitapāṇūpamā kulāni upasaṅkamathā’ti vadanto aṭṭhāne ṭhapeti, asayhabhāraṃ āropeti, yaṃ na sakkā kātuṃ, taṃ kārehī’’ti, tassa vādapathaṃ pacchinditvā ‘‘sakkā ca kho evaṃ kātuṃ, atthi evarūpo bhikkhū’’ti āyasmantaṃ mahākassapattherameva sakkhiṃ katvā dassento ‘‘kassapassa bhikkhave’’tiādimāha.
此处挥动手臂，譬如于青空中，从风帘左右上下对许多处挥动手臂，乃为三藏中称为分明无间断之佛语。所谓欢喜，谓心悦而无忧，称为欢悦。现在若依下等劣见者言，谓正觉者赞述“上位人行法如于空中挥动手臂，乃因无我性”，是加诸烦恼之说，不能为之，则终须自灭。此言遭反驳后，“确可为之，出世比库也有如此者”，尊大长老摩诃咖萨巴亲证并证此，告诫曰“乃为咖萨巴比库等者”如是说。
Aññampi pasaṃsanamāha ‘‘candopamapaṭipadāya cā’’ti, candapaṭibhāgāya paṭipadāya ca karaṇabhūtāya pasaṃsito, tassaṃ vā ādhārabhūtāya maññeva sakkhiṃ katvā pasaṃsitoti attho. Yathāha –
又有人赞叹说：「这是比喻于月亮之行持者。」此处「月亮之部分」指法行，「行持」则是作功德的行为，赞叹者专指此「月亮所在之根本」。谓此赞叹乃将此说作见证。正如如是说——
‘‘Candūpamā bhikkhave kulāni upasaṅkamatha apakasseva kāyaṃ, apakassa cittaṃ niccanavakā kulesu appagabbhā. Seyyathāpi bhikkhave puriso jarudapānaṃ vā olokeyya pabbatavisamaṃ vā nadīviduggaṃ vā apakasseva kāyaṃ, apakassa cittaṃ, evameva kho bhikkhave candūpamā kulāni upasaṅkamatha apakasseva kāyaṃ, apakassa cittaṃ niccanavakā kulesu appagabbhā. Kassapo bhikkhave candūpamo kulāni upasaṅkamati apakasseva kāyaṃ, apakassa cittaṃ niccanavako kulesu appagabbho’’ti (saṃ. ni. 2.146).
「比库们，譬如有人靠近贫家，如同亲临障碍一般，身心逼近贫乏之家；同样，月亮之喻者亦是靠近四姓之家，好比穷困之家。譬如有人注视枯井、险峰或狭窄河岸，视之如身边的障碍；同理，月亮之喻者近贫穷之家，身心如障碍，居于饥苦之家。」（注释书 第二章146节）
Tattha candūpamāti candasadisā hutvā. Kiṃ parimaṇḍalatāya sadisāti? No, apica kho yathā cando gaganatalaṃ pakkhandamāno na kenaci saddhiṃ santhavaṃ vā sinehaṃ vā ālayaṃ vā nikantiṃ vā patthanaṃ vā pariyuṭṭhānaṃ vā karoti, na ca na hoti mahājanassa piyo manāpo, tumhepi evaṃ kenaci saddhiṃ santhavādīnaṃ akaraṇena bahujanassa piyā manāpā candūpamā hutvā khattiyakulādīni cattāri kulāni upasaṅkamathāti attho. Apica yathā cando andhakāraṃ vidhamati, ālokaṃ pharati, evaṃ kilesandhakāravidhamanena, ñāṇālokapharaṇena ca candūpamā hutvāti evamādīhipi nayehi attho daṭṭhabbo.
此处「月亮之喻」意谓表现如月亮之相。问其「相似于什么广阔圆满之物？」说“不”，又如月亮在天空移动，既不留宿，亦无居所，无温柔附着、无安歇之地，无缘起变化，月亮非人人喜爱；诸位比库亦无故不与谄媚者为伍，反如月亮般，亲近四姓之家，归依其处。又如月亮破暗，发光明，从烦恼之暗排除，智慧如光透照，是故说此比喻，宜当如是理解。
Apakasseva kāyaṃ, apakassa cittanti teneva santhavādīnamakaraṇena kāyañca cittañca apakassitvā, akaḍḍhitvā apanetvāti attho. Niccanavakāti niccaṃ navikāva, āgantukasadisā eva hutvāti attho. Āgantuko hi paṭipāṭiyā sampattagehaṃ pavisitvā sace naṃ gharasāmikā disvā ‘‘amhākaṃ puttabhātaropi vippavāsagatā evaṃ vicariṃsū’’ti anukampamānā nisīdāpetvā bhojenti, bhuttamattoyeva ‘‘tumhākaṃ bhājanaṃ gaṇhathā’’ti uṭṭhāya pakkamati, na tehi saddhiṃ santhavaṃ vā karoti, kiccakaraṇīyāni vā saṃvidahati, evaṃ tumhepi paṭipāṭiyā sampattagharaṃ pavisitvā yaṃ iriyāpathesu pasannā manussā denti, taṃ gahetvā pacchinnasanthavā tesaṃ kiccakaraṇīye abyāvaṭā hutvā nikkhamathāti dīpeti. Appagabbhāti na pagabbhā, aṭṭhaṭṭhānena kāyapāgabbhiyena, catuṭṭhānena vacīpāgabbhiyena, anekaṭṭhānena manopāgabbhiyena ca virahitā kulāni upasaṅkamathāti attho.
「身如障碍」与「心如障碍」，指因不与谄媚世人结党，而使身心受此障碍、限碍，阻碍增长。所谓「常住」是指常如船只停泊，从他处而来。譬如乞丐入户，若主人见其家人异化，其家人行事荒唐，便置之不理，自顾吃饭，此乞丐不与其为伍，不与其共谋事。你们比库亦然，依礼而行入已住处，接受人们供食，但不与其为伍，断绝共事之缘，人所付与悦纳的便收受，用后便各自分开离去。所谓「贫乏」即不是家族之首，与诸家族无根基，离八处头身、四处手口，种种心身诸处无所依附，如此亲近贫寒之家。
Jarudapānanti jiṇṇakūpaṃ. Pabbatavisamanti pabbate visamaṃ papātaṭṭhānaṃ. Nadīvidugganti nadiyā viduggaṃ chinnataṭaṭṭhānaṃ. Evameva khoti ettha idaṃ opammasaṃsandanaṃ – jarudapānādayo viya hi cattāri kulāni, olokanapuriso viya bhikkhu, yathā pana anapakaṭṭhakāyacitto tāni olokento puriso tattha patati, evaṃ arakkhitehi kāyādīhi kulāni upasaṅkamanto bhikkhu kulesu bajjhati, tato nānappakāraṃ sīlapādabhañjanādikaṃ anatthaṃ pāpuṇāti. Yathā pana apakaṭṭhakāyacitto puriso tattha na patati, evaṃ rakkhiteneva kāyena, rakkhitāya vācāya, rakkhitehi cittehi, sūpaṭṭhitāya satiyā apakaṭṭhakāyacitto hutvā kulāni upasaṅkamanto bhikkhu kulesu na bajjhati, athassa sīlasaddhāsamādhipaññāsaṅkhātāni pādahatthakucchisīsāni na bhañjanti, rāgakaṇṭakādayo na vijjhanti, sukhito yenakāmaṃ agatapubbaṃ nibbānadisaṃ gacchati, evarūpo ayaṃ mahākassapoti hīnādhimuttikassa micchāpaṭipannassa vādapathapacchindanatthaṃ mahākassapattheraṃ eva sakkhiṃ katvā dassento ‘‘kassapo bhikkhave’’tiādimāhāti. Evampettha atthamicchantialaggacittatāsaṅkhātāya candopamapaṭipadāya karaṇabhūtāya pasaṃsito, tassaṃ vā ādhārabhūtāya maññeva sakkhiṃ katvā pasaṃsitoti, evaṃ sati ceva-saddo, ca-saddo ca na payujjitabbo dvinnaṃ padānaṃ tulyādhikaraṇattā, ayameva attho pāṭho ca yuttataro viya dissati parinibbānasuttavaṇṇanāyaṃ ‘‘ākāse pāṇiṃ cāletvā candūpamaṃ paṭipadaṃ kathento maṃ kāyasakkhiṃ katvā kathesī’’ti (dī. ni. aṭṭha. 2.232) vuttattāti.
「枯井饮水」指老井；「险峰」指山上陡峭之处；「狭窄河岸」指江河狭狭、沿岸断裂之地。如此譬喻连缀，是说如同人在巡视此四种地方时，若心不正则必跌倒；比库游走未调护的身心，依止四姓之家，遂堕落沉沦，致诸恶事及违反戒律，种种无益悉皆产生。若心不染污，内护身口意，守持戒信禅慧，如鸟栖树枝般安稳，心中不受贪嗔刺痛，安乐随顺如往昔，向涅槃无上境界迈进，是此名曰大咖萨巴。若行邪见之论，反说大咖萨巴，旨在驳斥恶见。此正如众家比库因无贪瞋痴、依于智光，能离诸业，故如月之行持获赞；依于此根本赞叹，说其亦可作见证。此令「辞」与「声」皆不可混杂，不可置于不同句位，二者平等，这意即为《般涅槃经》疏释所说「于空中动手比喻月亮之行持，作为我身见证」之意（《大藏经·尼柯耶注疏》第二册232页上）。
Tassakimaññaṃ āṇaṇyaṃ bhavissati, aññatra dhammavinayasaṅgāyanāti adhippāyo. Tattha tassāti yaṃ-saddassa kāraṇanidassane ‘‘tasmā’’ti ajjhāharitvā tassa meti attho, kiriyāparāmasane pana tassa anuggahaṇassa, pasaṃsanassa cāti. Potthakesupi katthaci ‘‘tassa me’’ti pāṭho dissati, evaṃ sati kiriyāparāmasane ‘‘tassā’’ti aparaṃ padamajjhāharitabbaṃ. Natthi iṇaṃ yassāti aṇaṇo, tassa bhāvo āṇaṇyaṃ. Dhammavinayasaṅgāyanaṃ ṭhapetvā aññaṃ kiṃ nāma tassa iṇavirahitattaṃ bhavissati, na bhavissati evāti attho. ‘‘Nanu maṃ bhagavā’’tiādinā vuttamevatthaṃ upamāvasena vibhāveti. Sakakavacaissariyānuppadānenāti ettha kavaco nāma uracchado, yena uro chādīyate, tassa ca cīvaranidassanena gahaṇaṃ, issariyassa pana abhiññāsamāpattinidassanenāti daṭṭhabbaṃ. Kulavaṃsappatiṭṭhāpakanti kulavaṃsassa kulapaveṇiyā patiṭṭhāpakaṃ. ‘‘Me’’ti padassa niccasāpekkhattā saddhammavaṃsappatiṭṭhāpakoti samāso. Idaṃ vuttaṃ hoti – sattusaṅghanimmaddanena attano kulavaṃsappatiṭṭhāpanatthaṃ sakakavacaissariyānuppadānena kulavaṃsappatiṭṭhāpakaṃ puttaṃ rājā viya bhagavāpi maṃ dīghadassī ‘‘saddhammavaṃsappatiṭṭhāpako me ayaṃ bhavissatī’’ti mantvā sāsanapaccatthikagaṇanimmaddanena saddhammavaṃsappatiṭṭhāpanatthaṃ cīvaradānasamasamaṭṭhapanasaṅkhātena iminā asādhāraṇānuggahena anuggahesi nanu, imāya ca uḷārāya pasaṃsāya pasaṃsi nanūti. Iti cintayantoti ettha itisaddena ‘‘antaradhāpeyyuṃ, saṅgāyeyyaṃ, kimaññaṃ āṇaṇyaṃ bhavissatī’’ti vacanapubbaṅgamaṃ, ‘‘ṭhānaṃ kho panetaṃ vijjatī’’tiādi vākyattayaṃ nidasseti.
那么此处「其他事由」为何？除法律律藏的聚集无他法门。此处「它彼」指代前行原因说「因此」。因果依赖之意，谓以此理为证据，此为依止，成就此赞。经论有处写有「其为我所有」句，然因果说引出后句。如此推事，其意即此。律藏聚合定立，不立他故，则不成其意。以世尊者为例，道理为前述依止之良法。此处还说护身衣法的护持者。所谓「族系世系之立者」者，即氏族沿传之立，为世系所牢固者。词语「我」此处指其常依靠、恪守善法之世系血统。此言因善法种族延续，如王者般被世尊长久光照者，为法义计，因善法安排及布衣供养，给予非常助缘，安立为维护法系的护持者。因思此义，故在此处用「忿恨消失」之说，语义流转，表明「必将失踪、聚合、他事成就」之义。又又又示现「这处有立足点」等三句，证实前述语义。
Idāni yathāvuttamatthaṃ saṅgītikkhandhakapāḷiyā sādhento āha ‘‘yathāhā’’tiādi. Tattha yathāhāti kiṃ āha, mayā vuttassa atthassa sādhakaṃ kiṃ āhāti vuttaṃ hoti. Yathā vā yena pakārena mayā vuttaṃ, tathā tena pakārena pāḷiyampi āhāti attho. Yathā vā yaṃ vacanaṃ pāḷiyaṃ āha, tathā tena vacanena mayā vuttavacanaṃ saṃsandati ceva sameti ca yathā taṃ gaṅgodakena yamunodakantipi vattabbo pāḷiyā sādhanatthaṃ udāharitabhāvassa paccakkhato viññāyamānattā, viññāyamānatthassa ca saddassa payoge kāmācārattā. Adhippāyavibhāvanatthā hi atthayojanā. Yathā vā yena pakārena dhammavinayasaṅgāyanatthaṃ bhikkhūnaṃ ussāhaṃ janesi, tathā tena pakārena pāḷiyampi āhāti attho. Evamīdisesu.
现在依照前述的义理，学者根据律藏中《乐章》的巴利文本，诠释了“如其所说”这句话。关于“如其所说”之意，学者问：此处说法如何成为先前所说内容的证明？巴利文中“如其所说”的涵义，即是我所说内容的证明；用何等方式说出我所说内容，巴利文中便以相同方式呈现这个义理。任何巴利文字句的表达，皆因其语句与我言说内容相符、相契合，如同江水与亚穆纳河水的相合，因而在律藏文本中则是适合法律条文成立的证明。此证明有助于使言论得到正当支持，犹如促使行为得以成立的正当理由。在阐明之上，论述指出：正如以某种方式激发比库们对法律律藏的精进，巴利文中亦以同样方式表达其意义。如此类推。
Ekamidāhanti ettha idanti nipātamattaṃ. Ekaṃ samayanti ca bhummatthe upayogavacanaṃ, ekasmiṃ samayeti attho. Pāvāyāti pāvānagarato, tattha piṇḍāya caritvā ‘‘kusināraṃ gamissāmī’’ti addhānamaggappaṭipannoti vuttaṃ hoti. Addhānamaggoti ca dīghamaggo vuccati, dīghapariyāyo hettha addhānasaddo. Mahatāti guṇamahattenapi saṅkhyāmahattenapi mahatā. ‘‘Pañcamattehī’’tiādinā saṅkhyāmahattaṃ dasseti, mattasaddo ca pamāṇavacano ‘‘bhojane mattaññutā’’tiādīsu (a. ni. 3.16) viya. ‘‘Dhammavinayasaṅgāyanatthaṃ ussāhaṃ janesī’’ti etassatthassa sādhanatthaṃ āhatā ‘‘atha kho’’tiādikā pāḷi yathāvuttamatthaṃ na sādheti . Na hettha ussāhajananappakāro āgatoti codanaṃ pariharitumāha ‘‘sabbaṃ subhaddakaṇḍaṃ vitthārato veditabba’’nti. Evampesā codanā tadavatthāyevāti vuttaṃ ‘‘tato paraṃ āhā’’tiādi. Apica yathāvuttatthasādhikā pāḷi mahatarāti ganthagarutāpariharaṇatthaṃ majjhe peyyālamukhena ādiantameva pāḷiṃ dassento ‘‘sabbaṃ subhaddakaṇḍaṃ vitthārato veditabba’’nti āha. Tena hi ‘‘atha khvāhaṃ āvuso maggā okkamma aññatarasmiṃ rukkhamūle nisīdī’’ti (cūḷava. 437) vuttapāḷito paṭṭhāya ‘‘yaṃ na icchissāma, na taṃ karissāmā’’ti (cūḷava. 437) vuttapāḷipariyosānaṃ subhaddakaṇḍaṃ dasseti.
“Ekamida”这词，在此处“Ida”是一种副词词类表示此处；“Ekaṃ samaya”表示时间或场所的用语，意即“一时一处”。“Pāvāya”表示前往，也含净化之意，这里说到“过活着的僧众行走于”并且“决意前往拘尸那城”，作为“决定出发之路”的行为。《长行》法语中有“Addhāna maggo”，意为“确定的长途道路”，这里“Addhāna”表示确定，“Maggo”意为道路，即“长途路径”之称。所谓“大”者，强调其德大或数目多。《五种级别》之语则以“Pañcamattehī”等语形容其数量，此处“Mattasaddo”是度量词，意义如“食量适中”，即准确数量。例子引证“激发比库们对法律律藏精进”的措辞，只说明此处巴利文的直译意涵无法取替“atha kho”（虽有“随后”义），因此不如深入诱导去珍视“整体福德境界”之表法。故此，许可此劝诫为同义。但若单独看激励方式的出现，并非意指“所有均现前”，故此予以舍弃，强调应细读此法之原意。其义理阐释采用经文收束，如“于此之中须详知一切善法之遍照境界”，此即清晰告知如何有效达到法义。且作者于中段用“整个善法境界需全方位理会”，语法严谨，意在示范对经文的宽博理解。于是又按经典权威注本和大师注释，佐证可见争议之处。更详细地说明，敦促法师们安住在此处，勤奋共修，远离邪行错误，维护僧团清净。
‘‘Tato para’’ntiādinā pana tadavasesaṃ ‘‘handa mayaṃ āvuso’’tiādikaṃ ussāhajananappakāradassanapāḷiṃ. Tasmā tato paraṃ āhāti ettha subhaddakaṇḍato paraṃ ussāhajananappakāradassanavacanamāhāti attho veditabbo. Mahāgaṇṭhipadepi hi soyevattho vutto. Ācariyasāriputtattherenāpi (sārattha. ṭī. 1.paṭhamamahāsaṅgītikathāvaṇṇanā) tatheva adhippeto. Ācariyadhammapālattherena pana ‘‘tato paranti tato bhikkhūnaṃ ussāhajananato parato’’ti (dī. ni. ṭī. 1.paṭhamamahāsaṅgītikathāvaṇṇanā) vuttaṃ, tadetaṃ vicāretabbaṃ heṭṭhā ussāhajananappakārassa pāḷiyaṃ avuttattā. Ayameva hi ussāhajananappakāro yadidaṃ ‘‘handa mayaṃ āvuso dhammañca vinayañca saṅgāyeyyāma, pure adhammo dippatī’’tiādi. Yadi pana subhaddakaṇḍameva ussāhajananahetubhūtassa subhaddena vuttavacanassa pakāsanattā ussāhajanananti vadeyya, natthevettha vicāretabbatāti. Pure adhammo dippatīti ettha adhammo nāma dasakusalakammapathapaṭipakkhabhūto adhammo. Dhammavinayasaṅgāyanatthaṃ ussāhajananappasaṅgattā vā tadasaṅgāyanahetuko dosagaṇopi sambhavati, ‘‘adhammavādino balavanto honti, dhammavādino dubbalā hontī’’ti vuttattā sīlavipattiādihetuko pāpicchatādidosagaṇo adhammotipi vadanti. Pure dippatīti api nāma dippati. Saṃsayatthe hi pure-saddo. Atha vā yāva adhammo dhammaṃ paṭibāhituṃ samattho hoti, tato puretaramevāti attho. Āsanne hi anadhippete ayaṃ pure-saddo. Dippatīti dippissati, pure-saddayogena hi anāgatatthe ayaṃ vattamānapayogo yathā ‘‘purā vassati devo’’ti. Tathā hi vuttaṃ –
“Tato para”即“从此以后”，典出于励发精进的语境。然后文中出现“handa mayaṃ āvuso”等用语，表达此后应由兄弟们共同精进佛法与律法，避免早先因无明作恶的情况。此处“subhaddakaṇḍa”示意善法之整体章节。此言说明激发精进的功用来源于善法的启示作用。经卷中也称这一句话为“大难难解句”，相关论述中得以佐证。且萨利长老与佛音长老均分析此处的本义，指出须细察激发精进之语境，特别是与“handa mayaṃ āvuso...”相承接时的意义。作为激励之语句，不仅仅是字面上的号召，更是深入佛法修持的鼓励。这里阐明此前恶法是十种不善业的根源，恶法即拒绝修持的错误行为。因过去的恶法不适合续传故称“adhammo dippatīti”。一切激发精进皆缘于对法与戒律的共修，然而若共同律藏集会导致恶行滋长，则称此为恶法。诸经中亦载有“恶法讲者强悍，法讲者软弱”的语录，说明習戒失德之因。因而劝诫远离恶法。古语“pure”此指“昔日”，亦有“过去”的含义，表达古语之未灭与未来语境之承接。此词用作“现象起始”，指示修行境界的时间推移与法理流传。于今古语之通晓，成为未来思想基础。此义即相关经典多处散见。
‘‘Anāgate sannicchaye, tathātīte ciratane;
“在未来的汇聚之时，正如过去的久远时代。”
Kāladvayepi kavīhi, puresaddo payujjate’’ti. (vajira. ṭī. bāhiranidānakathāvaṇṇanā);
“时间之二重性，诗人亦有歌咏，昔日之语汇集于此。”（根据巴罗摩《瓦吉罗标注》的外缘缘由注释）
‘‘Pureyāvapurāyoge , niccaṃ vā karahi kadā;
“正如过去与未来的交汇处，常常何时应当行持……”
Lacchāyamapi kiṃ vutte, vattamānā bhavissatī’’ti ca.
“标志又说什么呢？将要发生的事如何运行。”
Keci panettha evaṃ vaṇṇayanti – pureti pacchā anāgate, yathā addhānaṃ gacchantassa gantabbamaggo ‘‘pure’’ti vuccati, tathā idhāpi maggagamananayena anāgatakālo ‘‘pure’’ti vuccatīti. Evaṃ sati taṃkālāpekkhāya cettha vattamānapayogo sambhavati. Dhammo paṭibāhiyyatīti etthāpi pure-saddena yojetvā vuttanayena attho veditabbo, tathā dhammopi adhammaviparītavasena, ito parampi eseva nayo. Avinayoti pahānavinayasaṃvaravinayānaṃ paṭipakkhabhūto avinayo. Vinayavādino dubbalā hontīti evaṃ iti-saddena pāṭho, so ‘‘tato paraṃ āhā’’ti ettha āha-saddena sambajjhitabbo.
但有些人这里如此解释：过去、现在、未来，如同行者朝向目的地时所说的“前”，因此此处亦以通向道之行进观念，称未来为“前”。由此观照时间，此处使用“现在”一词才显得合适。法若为外在，则此处「前」字的用法应理解为指引解释之意，法亦正因其相反而为指引，从此到彼以此类推。所谓“无戒”是指摈弃戒律摄持的行为。戒律学者谓“他们软弱”，用此类词句作诠释，此处当被视为“之后有说”的语气。
Tena hīti uyyojanatthe nipāto. Uccinane uyyojentā hi mahākassapattheraṃ evamāhaṃsu ‘‘bhikkhū uccinatū’’ti, saṅgītiyā anurūpe bhikkhū uccinitvā upadhāretvā gaṇhātūti attho. ‘‘Sakala…pe… pariggahesī’’ti etena sukkhavipassakakhīṇāsavapariyantānaṃ yathāvuttapuggalānaṃ satipi āgamādhigamasambhave saha paṭisambhidāhi pana tevijjādiguṇayuttānaṃ āgamādhigamasampattiyā ukkaṃsagatattā saṅgītiyā bahūpakārataṃ dasseti. Sakalaṃ suttageyyādikaṃ navaṅgaṃ ettha, etassāti vā sakalanavaṅgaṃ, satthu bhagavato sāsanaṃ satthusāsanaṃ sāsīyati etenāti katvā, tadeva satthusāsananti sakalanavaṅgasatthusāsanaṃ. Nava vā suttageyyādīni aṅgāni ettha, etassāti vā navaṅgaṃ, tameva satthusāsanaṃ, tañca sakalameva, na ekadesanti tathā. Atthakāmena pariyāpuṇitabbā sikkhitabbā, diṭṭhadhammikādipurisatthaṃ vā nipphādetuṃ pariyattā samatthāti pariyatti, tīṇi piṭakāni, sakalanavaṅgasatthusāsanasaṅkhātā pariyatti, taṃ dhārentīti tathā, tādiseti attho. Puthujjana…pe… sukkhavipassakakhīṇāsavabhikkhūti ettha –
『因此「他」字用于连结。』在诵持时用于连接，曾有长老大咖萨巴这样说：“比库们已被诵持。”此意即以吟诵的节奏，将比库们招集保留。“诸皆……等句”指示那些已经净除痴暗、得以智慧圆满之圣者聚会，以达三明等佛陀教法之智慧；同时也显示了诵持的广泛功用。如“诸般……新诵”等词，指的是包括诸部经集九藏；依此可见此即佛陀教法之全部；至于“九经藏”等词，既为佛陀教法，且统摄诸部，经藏之集大成也。此义应加以说明、研习、证成，并为宗旨旨趣所适。『愚人……低见比库』此处讲解——
‘‘Duve puthujjanā vuttā, buddhenādiccabandhunā;
“二类凡夫被论说，由佛及其弟子分别；
Andho puthujjano eko, kalyāṇeko puthujjano’’ti. (dī. ni. aṭṭha. 1.7; ma. ni. aṭṭha. 1.2; saṃ. ni. aṭṭha. 2.61; a. ni. aṭṭha. 1.51; cūḷani. aṭṭha. 88; paṭi. ma. aṭṭha. 2.130); –
盲目凡夫唯一，善良凡夫唯一。”（出自《长部·难陀品》及多处注释书）——
Vuttesu kalyāṇaputhujjanāva adhippetā saddantarasannidhānenapi atthavisesassa viññātabbattā. Samathabhāvanāsinehābhāvena sukkhā lūkhā asiniddhā vipassanā etesanti sukkhavipassakā, teyeva khīṇāsavāti tathā. ‘‘Bhikkhū’’ti pana sabbattha yojetabbaṃ. Vuttañhi –
经言善良凡夫者，指听闻语词明了、具有特定含义可辨认者。因不具禅定之趣味，通称为净明或疏明之慧者，谓之净明智者，彼即所谓已破无明染污的比库。称“比库”普遍适用。语云——
‘‘Yañcatthavato saddekasesato vāpi suyyate;
“若合乎道理地，哪怕是一念之所思都能够长久，”
Taṃ sambajjhate paccekaṃ, yathālābhaṃ kadācipī’’ti.
便由此产生分别见解，随其所得的不同而时有时无。”
Tipiṭakasabbapariyattippabhedadhareti ettha tiṇṇaṃ piṭakānaṃ samāhāro tipiṭakaṃ, taṃsaṅkhātaṃ navaṅgādivasena anekabhedabhinnaṃ sabbaṃ pariyattippabhedaṃ dhārentīti tathā, tādise. Anu anu taṃ samaṅginaṃ bhāveti vaḍḍhetīti anubhāvo, soyeva ānubhāvo, pabhāvo, mahanto ānubhāvo yesaṃ te mahānubhāvā. ‘‘Etadaggaṃ bhikkhave’’ti bhagavatā vuttavacanamupādāya pavattattā ‘‘etadagga’’nti padaṃ anukaraṇajanāmaṃ nāma yathā ‘‘yevāpanaka’’nti, tabbasena vuttaṭṭhānantaramidha etadaggaṃ, tamāropiteti attho. Etadaggaṃ eso bhikkhu aggoti vā āropitepi vaṭṭati. Tadanāropitāpi avasesaguṇasampannattā uccinitā tattha santīti dassetuṃ ‘‘yebhuyyenā’’ti vuttaṃ. Tisso vijjā tevijjā, tā ādi yesaṃ chaḷabhiññādīnanti tevijjādayo, te bhedā anekappakārā yesanti tevijjādibhedā. Atha vā tisso vijjā assa khīṇāsavassāti tevijjo, so ādi yesaṃ chaḷabhiññādīnanti tevijjādayo, teyeva bhedā yesanti tevijjādibhedā. Tevijjachaḷabhiññādivasena anekabhedabhinne khīṇāsavabhikkhūyevāti vuttaṃ hoti. Ye sandhāya vuttanti ye bhikkhū sandhāya idaṃ ‘‘atha kho’’tiādivacanaṃ saṅgītikkhandhake vuttaṃ. Iminā kiñcāpi pāḷiyaṃ avisesatova vuttaṃ, tathāpi visesena yathāvuttakhīṇāsavabhikkhūyeva sandhāya vuttanti pāḷiyā saṃsandanaṃ karoti.
所谓三藏，指三种藏的集合；此三藏被称为三藏，是名称，为了区分不同体裁而成所涵盖一切称为三藏差别。众多差别是根据九种不同形式等差别汇聚而成。依此类推，此藏逐渐完善生起增长，这即为其影响，即作为大影响，那些所谓的至大影响。世尊因开示所言称此为“最高”，此“最高”一词乃依照惯例俗称，如同“如果说全部”等，前后文言合此“最高”的上下文含义。此“最高”可称为贤者，于此所依之内容被赋予的最高荣誉。因此，即使在赋予此称号时，因其具有终极的禀赋，则谓其为至高。为表明此处存在的最高特质，称为“最优胜者”。所谓三种知识，即三种最初的无上智慧及其他若干种，即所谓慧种的差别。又或三种知识已灭余习净尽者，即称三明或慧种的其他类别。这三明并且因集合六通及布施等不同而致其种差异。有关比库们集议时所言的“此后”一词，记载于集议律中。虽用巴利语略有区别，实则特别指出如已尽余习比库的集议状况。
Nanu ca sakalanavaṅgasatthusāsanapariyattidharā khīṇāsavā anekasatā, anekasahassā ca, kasmā thero ekenūnamakāsīti codanaṃ uddharitvā visesakāraṇadassanena taṃ pariharituṃ ‘‘kissa panā’’tiādi vuttaṃ. Tattha kissāti kasmā. Pakkhantarajotako pana-saddo. Okāsakaraṇatthanti okāsakaraṇanimittaṃ okāsakaraṇahetu. Attha-saddo hi ‘‘chaṇatthañca nagarato nikkhamitvā missakapabbataṃ abhiruhatū’’tiādīsu viya kāraṇavacano, ‘‘kissa hetū’’tiādīsu (ma. ni. 1.238) viya ca hetvatthe paccattavacanaṃ. Tathā hi vaṇṇayanti ‘‘chaṇatthanti chaṇanimittaṃ chaṇahetūti attho’’ti. Evañca sati pucchāsabhāgatāvissajjanāya hoti, esa nayo īdisesu.
岂非这全九部分经典教法的传递者及守护者多至数百、数千？为何某长老仅有一人或数人？这是对“为何”问题的提问。所谓“侧面辅助”的词，是“okāsa”，即“起因”、“缘因”之义。所谓“缘因”，如意义用法说的，“自城中出发，攀登尊山”的因缘语句，及《中部》所述“缘由何因”的上下文是对应的。如此解释“缘由”，即因缘语。“缘由”指明回应提问之参与人员罢了，是用语中的标准方法。
Kasmā panassa okāsamakāsīti āha ‘‘tenā’’tiādi. Hi-saddo kāraṇatthe. ‘‘So hāyasmā’’tiādinā ‘‘sahāpi vināpi na sakkā’’ti vuttavacane paccekaṃ kāraṇaṃ dasseti. Keci pana ‘‘tamatthaṃ vivaratī’’ti vadanti, tadayuttaṃ ‘‘tasmā’’ti kāraṇavacanadassanato. ‘‘Tasmā’’tiādinā hi kāraṇadassanaṭṭhāne kāraṇajotakoyeva hi-saddo. Saññāṇamattajotakā sākhābhaṅgopamā hi nipātāti, evamīdisesu. Sikkhatīti sekkho, sikkhanaṃ vā sikkhā, sāyeva tassa sīlanti sekkho. So hi apariyositasikkhattā, tadadhimuttattā ca ekantena sikkhanasīlo, na asekkho viya pariniṭṭhitasikkho tattha paṭippassaddhussāho, nāpi vissaṭṭhasikkho pacurajano viya tattha anadhimutto, kitavasena viya ca taddhitavasenidha tappakatiyattho gayhati yathā ‘‘kāruṇiko’’ti. Atha vā ariyāya jātiyā tīsupi sikkhāsu jāto, tattha vā bhavoti sekkho. Apica ikkhati etāyāti ikkhā, maggaphalasammādiṭṭhi, saha ikkhāyāti sekkho. Uparimaggattayakiccassa apariyositattā saha karaṇīyenāti sakaraṇīyo. Assāti anena, ‘‘appaccakkhaṃ nāmā’’ti etena sambandho. Assāti vā ‘‘natthī’’ti ettha kiriyāpaṭiggahakavacanaṃ. Paguṇappavattibhāvato appaccakkhaṃ nāma natthi. Vinayaṭṭhakathāyaṃ pana ‘‘asammukhā paṭiggahitaṃ nāma natthī’’ti (pārā. aṭṭha. 1.paṭhamamahāsaṅgītikathāvaṇṇanā) vuttaṃ, taṃ’’ dve sahassāni bhikkhuto’’ti vuttampi bhagavato santike paṭiggahitameva nāmāti katvā vuttaṃ. Tathā hi sāvakabhāsitampi suttaṃ ‘‘buddhabhāsita’’nti vuccatīti.
何以称作他的“侧面辅助”？答曰“tenā”等表示因缘。希语“hi”为因之词。“那位尊者”诸说分别表明此因。有人说这即“明白其意”，因此有“所以”之因言。因果说明词“所以”等出现在因果语句之处，而“因”亦有“原因所指”的本质。意识的助缘犹如枝叶破碎之比喻，依此类推。所说“学习”乃指学徒、学习或戒律本身，此即学习者。该学徒因未圆满学习而具备学习性质，纯粹为学习之性质，非已圆满之学者。有小修行专注、稳固、持戒者，非完全圆满，无狂妄无忧虑，亦不缺乏信心。此如“慈悲者”等词形容。又或在三种高贵出身中于三项学习中出生者，谓为学习者。此处“欲望”指正见以及与之相应之欲望及意愿。为从上级引导学习，绑定其行为。此所谓“assāti”，即“存在”，表示“名称开始”。而“assāti”亦含“不存在”的用法，此乃语法操作词。因其否定属性，则无“开始名称”。律学注中言“未现前且已获得之谓无”，正如佛陀所言：“两个千人同时受戒”亦被称为受戒，如此等等。俗语亦言“佛陀所讲”，意指教言。
‘‘Yathāhā’’tiādinā āyasmatā ānandena vuttagāthameva sādhakabhāvena dasseti. Ayañhi gāthā gopakamoggallānena nāma brāhmaṇena ‘‘buddhasāsane tvaṃ bahussutoti pākaṭo, kittakā dhammā te satthārā bhāsitā, tayā ca dhāritā’’ti pucchitena tassa paṭivacanaṃ dentena āyasmatā ānandeneva gopakamoggallānasutte, attano guṇadassanavasena vā theragāthāyampi bhāsitā. Tatthāyaṃ saṅkhepattho – buddhato satthu santikā dvāsīti dhammakkhandhasahassāni ahaṃ gaṇhiṃ adhigaṇhiṃ, dve dhammakkhandhasahassāni bhikkhuto dhammasenāpatiādīnaṃ bhikkhūnaṃ santikā gaṇhiṃ. Ye dhammā me jivhāgge, hadaye vā pavattino paguṇā vācuggatā, te dhammā tadubhayaṃ sampiṇḍetvā caturāsīti dhammakkhandhasahassānīti. Keci pana ‘‘yemeti ettha ‘ye ime’ti padacchedaṃ katvā ye ime dhammā buddhassa, bhikkhūnañca pavattino pavattitā, tesu dhammesu buddhato dvāsīti sahassāni ahaṃ gaṇhiṃ, dve sahassāni bhikkhuto gaṇhiṃ, evaṃ caturāsīti dhammakkhandhasahassānī’’ti sambandhaṃ vadanti, ayañca sambandho ‘‘ettakāyeva dhammakkhandhā’’ti sanniṭṭhānassa aviññāyamānattā kecivādo nāma kato.
以“如是也”开头，尊者阿难以韵文披露，如是被称为成立者。此韵由某名为古巴摩迦兰婆罗门的护法所抄录，名为“佛法中你多闻者”，此为提问所问，尊者阿难则答之。尊者阿难以自表扬之辞及长老韵文述说事实。简而言之——佛陀身临其境时，我收集与得到两千教法组。众多教法言自佛陀及比库群中传出，我即收集此二千，且与其他二千教法组相依集成，合计四千组教法。有人却声称：“此处所言立即称‘这些’，为佛陀所讲及比库群所传，于此教法集我收集两千，于诸比库中也是两千，故名四千教法组……”对此争论可说是因语义不明而起，稍有分歧的名称也就随之产生。
‘‘Sahāpi na sakkā’’ti vattabbahetuto ‘‘vināpi na sakkā’’ti vattabbahetuyeva balavataro saṅgītiyā bahukārattā. Tasmā tattha codanaṃ dassetvā pariharituṃ ‘‘yadi eva’’ntiādi vuttaṃ. Tattha yadi evanti evaṃ vinā yadi na sakkā, tathā satīti attho. Sekkhopi samānoti sekkhapuggalo samānopi. Māna-saddo hettha lakkhaṇe. Bahukārattāti bahūpakārattā. Upakāravacano hi kāra-saddo ‘‘appakampi kataṃ kāraṃ, puññaṃ hoti mahapphala’’ntiādīsu viya. Assāti bhaveyya. Atha-saddo pucchāyaṃ. Pañhe ‘‘atha tvaṃ kena vaṇṇenā’’ti hi payogamudāharanti. ‘‘Evaṃ sante’’ti pana attho vattabbo. Parūpavādavivajjanatoti yathāvuttakāraṇaṃ ajānantānaṃ paresaṃ āropitaupavādato vivajjitukāmattā. Taṃ vivarati ‘‘thero hī’’tiādinā. Ativiya vissatthoti atirekaṃ vissāsiko. Kena viññāyatīti āha ‘‘tathā hī’’tiādi. Daḷhīkaraṇaṃ vā etaṃ vacanaṃ. ‘‘Vuttañhi, tathā hi iccete daḷhīkaraṇatthe’’ti hi vadanti saddavidū. Nanti ānandattheraṃ. ‘‘Ovadatī’’ti iminā sambandho. Ānandattherassa yebhuyyena navakāya parisāya vibbhamane mahākassapatthero ‘‘na vāyaṃ kumārako mattamaññāsī’’ti (saṃ. ni. 2.154) āha. Tathā hi parinibbute bhagavati mahākassapatthero bhagavato parinibbāne sannipatitassa bhikkhusaṅghassa majjhe nisīditvā dhammavinayasaṅgāyanatthaṃ pañcasate bhikkhū uccinitvā ‘‘rājagahe āvuso vassaṃ vasantā dhammavinayaṃ saṅgāyissāma, tumhe pure vassūpanāyikāya attano attano palibodhaṃ pacchinditvā rājagahe sannipatathā’’ti vatvā attanā rājagahaṃ gato.
“‘连同一起也不可能’此说法的理由，与‘即使没有也不可能’的理由相同，只是强调程度更甚，出自大声歌唱者的多次重复。因此在这里提出质问后又回避之，乃以‘如果确实如此’诸言作结。其意即：‘如果确实如此，没有亦不可能，那么就是这样’。‘受教者彼此相同’者即说受教者彼此平等一致。‘同样’词在此为特征之标示。‘多次重复’者，则指多重辅助因素。助词‘作’的用法，正如‘即使做了小事，也能获大利益’等句中‘作’的意思所示。‘成就’者表示存在。‘然后’一词是疑问词。疑问句中‘那么你凭什么称呼呢？’为用例。‘正是如此’是其义。‘排斥他人诽谤’乃因不知实情的人欲消除别人所加诽谤之意。对此的解释为‘老长老不贤’等语。‘过分信赖’则为过度确信。因何知之，说‘确实如此’等。此说乃坚定证成之语。说辞大师云‘确有其事，确实是为坚定之故而说’。阿难长老对此有所劝戒。大咖萨巴长老在由众多新众聚集而成的僧团中，于世尊般涅槃时刻，坐于僧团之中，五百名比库高声宣告：“诸友，今在王舍城，我们当行住法与律，尔等莫忘先前年度上座们所传授的义理，现今共同诵持。”说完后，亲自前往王舍城。
Ānandattheropi bhagavato pattacīvaramādāya mahājanaṃ saññāpento sāvatthiṃ gantvā tato nikkhamma rājagahaṃ gacchanto dakkhiṇāgirismiṃ cārikaṃ cari. Tasmiṃ samaye ānandattherassa tiṃsamattā saddhivihārikā yebhuyyena kumārakā ekavassikaduvassikabhikkhū ceva anupasampannā ca vibbhamiṃsu. Kasmā panete pabbajitā, kasmā ca vibbhamiṃsūti? Tesaṃ kira mātāpitaro cintesuṃ ‘‘ānandatthero satthuvissāsiko aṭṭha vare yācitvā upaṭṭhahati, icchiticchitaṭṭhānaṃ satthāraṃ gahetvā gantuṃ sakkoti, amhākaṃ dārake etassa santike pabbajeyyāma, evaṃ so satthāraṃ gahetvā āgamissati, tasmiṃ āgate mayaṃ mahāsakkāraṃ kātuṃ labhissāmā’’ti. Iminā tāva kāraṇena nesaṃ ñātakā te pabbājesuṃ, satthari pana parinibbute tesaṃ sā patthanā upacchinnā, atha ne ekadivaseneva uppabbājesuṃ. Atha ānandattheraṃ dakkhiṇāgirismiṃ cārikaṃ caritvā rājagahamāgataṃ disvā mahākassapatthero evamāhāti. Vuttañhetaṃ kassapasaṃyutte –
阿难长老亦承慈世尊袈裟，告辞大众，前往舍卫城。及外出往返间，步行至南方之达迦尼迩游行。当时，阿难长老约三十余名比库，皆新出家者或具一二年资历者，聚散纷纷。何以这些出家者聚集？为何纷纷分散？所谓，彼等父母心想：“阿难长老对三藏十分信解，若求教三藏，必蒙师长亲自辅导，愿其能亲近于此师长，故令子弟于此得出家，届时必受师长亲教，吾等得以大供养。”因这缘故，亲族促使弟子受戒，但师长涅槃后，此计划便中断，唯有一日再次受戒。其后，阿难长老巡游达迦尼迩，回至王舍城，见大咖萨巴长老对诸如此事言辞如下。此即《咖萨巴相应部》中所载——
‘‘Atha kiñcarahi tvaṃ āvuso ānanda imehi navehi bhikkhūhi indriyesu aguttadvārehi bhojane amattaññūhi jāgariyaṃ ananuyuttehi saddhiṃ cārikaṃ carasi, sassaghātaṃ maññe carasi, kulūpaghātaṃ maññe carasi, olujjati kho te āvuso ānanda parisā, palujjanti kho te āvuso navappāyā, na vāyaṃ kumārako mattamaññāsīti.
“然后，阿难，你和这些新比库，身心未调，门户不正，经常进食无度，晝夜无眠，相互结伴游行，我意谓你这样行为如同杀害小蛇、屠杀族类。你的僧众已腐败，失去纯正，行在恶道中，‘我们非幼小之人愚钝’此语当如是了解。”
Api me bhante kassapa sirasmiṃ palitāni jātāni, atha ca pana mayaṃ ajjāpi āyasmato mahākassapassa kumārakavādā na muccāmāti. Tathā hi pana tvaṃ āvuso ānanda imehi navehi bhikkhūhi indriyesu aguttadvārehi bhojane amattaññūhi jāgariyaṃ ananuyuttehi saddhiṃ cārikaṃ carasi, sassaghātaṃ maññe carasi, kulūpaghātaṃ maññe carasi, olujjati kho te āvuso ānanda parisā, palujjanti kho te āvuso navappāyā, na vāyaṃ kumārako mattamaññāsī’’ti (saṃ. ni. 2.154).
“又，尊者咖萨巴的头上降下污秽之物，我们如今仍不放弃尊者的大咖萨巴比库指称为幼稚者的言词。正因如此，阿难，你和这些新众比库，身心未调，门户不正，经常饮食无节，无眠伴游行，我意谓你如同杀害小蛇、屠族一般。你的僧团已败坏，堕于恶趣，不是幼小不智之人。”（《相应部》第2章第154节）
Tattha sassaghātaṃ maññe carasīti sassaṃ ghātento viya āhiṇḍasi. Kulūpaghātaṃ maññe carasīti kulāni upaghātento viya āhiṇḍasi. Olujjatīti palujjati bhijjati. Palujjanti kho te āvuso navappāyāti āvuso ānanda ete tuyhaṃ pāyena yebhuyyena navakā ekavassikaduvassikadaharā ceva sāmaṇerā ca palujjanti. Na vāyaṃ kumārako mattamaññāsīti ayaṃ kumārako attano pamāṇaṃ na vata jānātīti theraṃ tajjento āha. Kumārakavādā na muccāmāti kumārakavādato na muccāma. Tathā hi pana tvanti idamassa evaṃ vattabbatāya kāraṇadassanatthaṃ vuttaṃ. Ayañhettha adhippāyo – yasmā tvaṃ imehi navehi indriyasaṃvaravirahitehi bhojane amattaññūhi saddhiṃ vicarasi, tasmā kumārakehi saddhiṃ vicaranto ‘‘kumārako’’ti vattabbataṃ arahasīti.
“这里说你如同杀害小蛇，意指你虽持戒却以害蛇之意侵犯众生。如言杀族，表明你以破坏族群的心态违犯戒律。‘腐败’意为腐朽堕落。‘你身边有恶趣’指阿难，新众单独或结伙有出家一两年之沙玛内拉、沙玛内莉，也堕入腐败。‘我们非幼小愚钝者’者意指此名谓幼稚者，非识度自量者。由于你与这些心智未调者无自知之德，故劝戒你。‘幼稚之说’不可释怀，不可忽略。故特以此问责。此即说因阿难与这些新众不持意志节制，故当视为幼稚比库。”
Na vāyaṃ kumārako mattamaññāsīti ettha vā-saddo padapūraṇe. Vā-saddo hi upamānasamuccayasaṃsayavissaggavikappapadapūraṇādīsu bahūsu atthesu dissati. Tathā hesa ‘‘paṇḍito vāpi tena so’’tiādīsu (dha. pa. 63) upamāne dissati, sadisabhāveti attho. ‘‘Taṃ vāpi dhīrā muni vedayantī’’tiādīsu (su. ni. 213) samuccaye. ‘‘Ke vā ime kassa vā’’tiādīsu (pārā. 296) saṃsaye. ‘‘Ayaṃ vā imesaṃ samaṇabrāhmaṇānaṃ sabbabālo sabbamūḷho’’tiādīsu (dī. ni. 181) vavassagge. ‘‘Ye hi keci bhikkhave samaṇā vā brāhmaṇā vā’’tiādīsupi (ma. ni. 1.170; saṃ. ni. 2.13) vikappe. ‘‘Na vāhaṃ paṇṇaṃ bhuñjāmi, na hetaṃ mayha bhojana’’ntiādīsu padapūraṇe. Idhāpi padapūraṇe daṭṭhabbo. Teneva ca ācariyadhammapālattherena vā-saddassa atthuddhāraṃ karontena vuttaṃ ‘‘na vāyaṃ kumārako mattamaññāsī’’tiādīsu padapūraṇe’’ti. Saṃyuttaṭṭhakathāyampi idameva vuttaṃ ‘‘na vāyaṃ kumārako mattamaññāsīti ayaṃ kumārako attano pamāṇaṃ na vata jānāsīti theraṃ tajjento āhā’’ti (saṃ. ni. aṭṭha. 2.154). Etthāpi ‘‘vatā’’ti vacanasiliṭṭhatāya vuttaṃ. ‘‘Na vāya’’nti etassa vā ‘‘na ve aya’’nti padacchedaṃ katvā ve-saddassatthaṃ dassentena ‘‘vatā’’ti vuttaṃ. Tathā hi ve-saddassa ekaṃsatthabhāve tadeva pāḷiṃ payogaṃ katvā udāharanti neruttikā. Vajirabuddhitthero pana evaṃ vadati ‘‘na vāyanti ettha ca vāti vibhāsā, aññāsipi na aññāsipī’’ti, (vajira. ṭī. paṭhamamahāsaṅgītikathāvaṇṇanā) taṃ tassa matimattaṃ saṃyuttaṭṭhakathāya tathā avuttattā. Idamekaṃ parūpavādasambhavakāraṇaṃ ‘‘tattha kecī’’tiādinā sambajjhitabbaṃ.
“‘我们非幼小者’此言构成充填之语。在类比、集聚、疑惑、推论、充词中此“或”字多见诸多义。比如‘有人称他为智者或’（《法句经》第63偈）中‘或’意为类似之义。‘智者与圣贤’（《增支部》第213偈）中为积集。‘谁或是谁’（《巴拉达经》第296节）为疑问。‘这是无知愚蠢的沙门婆罗门’（《长部》注181节）为否定指摘。‘所有沙门婆罗门’（《中部》1.170，及《相应部》2.13）中为妄造。‘我不食余粮，此非我食’为充词。此处之‘我们非幼小者’即为此类充词之用。说法得以完全理解即因佛法师护持者引申‘我们非幼小者’等语之义，见于《相应部》第2章154节注释。又‘如是说法’因语音拆分‘na vāya’变‘vāta’之故。毗止罗佛音大师谓‘非幼小者’与‘非幼小人’二义通达，此为《相应部》注释之精微。此乃他人诽谤之因，正当反驳。”
Aññampi kāraṇamāha ‘‘sakyakulappasuto cāyasmā’’ti. Sākiyakule jāto, sākiyakulabhāvena vā pākaṭo ca āyasmā ānando. Tattha…pe… upavadeyyunti sambandho. Aññampi kāraṇaṃ vadati ‘‘tathāgatassa bhātā cūḷapituputto’’ti. Bhātāti cettha kaniṭṭhabhātā cūḷapituputtabhāvena, na pana vayasā sahajātabhāvato.
又有一原因说：『为萨伽族所出尊者』。尊者安那多生于萨伽族，且以萨伽族血统明显显扬。此处……之所以称为尊者，是因其亲属关系。又有一因说：『如来的弟弟，是小父之子』。所谓弟弟，是指同父弟弟，且是以小父之子身份，然而并非天生同龄。
‘‘Suddhodano dhotodano, sakkasukkāmitodanā;
『须跋陀罗是澄清者，澄清者是须跋陀罗，萨迦族的净洁者，净洁者是萨迦族。』
Amitā pālitā cāti, ime pañca imā duve’’ti.
『阿弥陀、波利特亦是此列，这五位，这两位。』
Vuttesu hi sabbakaniṭṭhassa amitodanasakkassa putto āyasmā ānando. Vuttañhi manorathapūraṇiyaṃ –
据说，这五人中，最小者是阿弥陀陀罗萨迦族的儿子，也就是尊者安那多。话说，那满足愿望的事──
‘‘Kappasatasahassaṃ pana dānaṃ dadamāno amhākaṃ bodhisattena saddhiṃ tusitapure nibbattitvā tato cuto amitodanasakkassa gehe nibbatti, athassa sabbe ñātake ānandite pamodite karonto jātoti ‘ānando’tveva nāmamakaṃsū’’ti.
『百千劫中，正与我等菩萨同在兜率天时，之后投胎生于阿弥陀陀罗萨迦族之家中，亲族皆欢喜称庆，于是获名为「安那多」』。
Tathāyeva vuttaṃ papañcasūdaniyampi –
对此，《巴潘察苏达尼注》亦有相同记载──
‘‘Aññe pana vadanti – nāyasmā ānando bhagavatā sahajāto, vayasā ca cūḷapituputtatāya ca bhagavato kaniṭṭhabhātāyeva. Tathā hi manorathapūraṇiyaṃ ekanipātavaṇṇanāyaṃ sahajātagaṇane so na vuto’’ti.
他人却说：那位尊者阿难不是与世尊同时出生，无论年纪或是作为世尊的小兄弟，恰如最幼小的叔侄一般。事实是，在满足愿望的第一品集注解中，他被列为与世尊同时出生的人，但此说并不成立。
Yaṃ vuccati, taṃ gahetabbaṃ. Tatthāti tasmiṃ vissatthādibhāve sati. Ativissatthasakyakulappasutatathāgatabhātubhāvatoti vuttaṃ hoti. Bhāvenabhāvalakkhaṇe hi katthaci hetvattho sampajjati. Tathā hi ācariyadhammapālattherena nettiṭṭhakathāyaṃ ‘‘gunnañce taramānāna’’nti gāthāvaṇṇanāyaṃ vuttaṃ –
言说者当受取此说，意指于此深义本质中具足确实之理。所谓"超越确实、彼世系中理得无疑者，与如来弟兄之存在"，是对“共同生成”特征的说明，说明于某处会有因缘而成的理由。正如善法守护长老在解说戒律时，于歌谣注释中所宣说——
‘‘Sabbā tā jimhaṃ gacchantīti sabbā tā gāviyo kuṭilameva gacchanti, kasmā? Nette jimhagate sati nette kuṭilaṃ gate sati, nettassa kuṭilaṃ gatattāti attho’’ti.
所有之猪群皆同往，所有之牛群也同往，皆如曲折行走一般，何以如此？若导向猪群，则往猪群之处；若导向曲折，亦往曲折路处，即导向曲折路处之意。
Udānaṭṭhakathāyampi ‘‘iti imasmiṃ sati idaṃ hotī’’ti suttapadavaṇṇanāyaṃ ‘‘hetuatthatā bhummavacanassa kāraṇassa bhāvena tadavinābhāvī phalassa bhāvo lakkhīyatīti veditabbā’’ti (udā. aṭṭha. 1.1). Tatthāti vā nimittabhūte vissatthādimhīti attho, tasmiṃ uccinanetipi vadanti. Chandāgamanaṃ viyāti ettha chandā āgamanaṃ viyāti padacchedo. Chandāti ca hetumhi nissakkavacanaṃ, chandena āgamanaṃ pavattanaṃ viyāti attho, chandena akattabbakaraṇamivāti vuttaṃ hoti, chandaṃ vā āgacchati sampayogavasenāti chandāgamanaṃ, tathā pavatto apāyagamanīyo akusalacittuppādo. Atha vā ananurūpaṃ gamanaṃ agamanaṃ. Chandena agamanaṃ chandāgamanaṃ, chandena sinehena ananurūpaṃ gamanaṃ pavattanaṃ viya akattabbakaraṇaṃ viyāti vuttaṃ hoti. Asekkhabhūtā paṭisambhidā, taṃpattāti tathā, asekkhā ca te paṭisambhidāppattā cāti vā tathā, tādise. Sekkhapaṭisambhidāppattanti etthāpi esa nayo. Parivajjentoti hetvatthe antasaddo, parivajjanahetūti attho. Anumatiyāti anuññāya, yācanāyāti vuttaṃ hoti.
于《Udāna》注中亦说：“这样在这里具足之后，即成此义”，这是对经文语义的解说：“因果本质，作为根本语句的理由，无有此因则无果之理应被认知。”此处意指于标志性质中具足确实意义，言说高扬者。所谓“出愿之心”分明，是谓意欲萌生与激发。意欲即作为原因依属动词，意谓意欲的到来、发生。意欲与无行为性相似，有义当止息。意欲的到来是促成联合，意欲的生发则带来不善心起。或者是相违之进退。意欲带来意愿生起，违背意欲的行为则为抵抗。胜解分别，成为成就该义，名曰胜解成就。此亦称学习成就。排斥为因由之内在声响，排斥之因由之意。许可，即承认、请求也说有此义。
‘‘Kiñcāpi sekkho’’ti idaṃ asekkhānaṃyeva uccinitattā vuttaṃ, na sekkhānaṃ agatigamanasambhavena. Paṭhamamaggeneva hi cattāri agatigamanāni pahīyanti, tasmā kiñcāpi sekkho, tathāpi thero āyasmantaṃ ānandaṃ uccinatūti sambandho. Na pana kiñcāpi sekkho, tathāpi abhabbo agatiṃ gantunti. ‘‘Abhabbo’’tiādinā pana dhammasaṅgītiyā tassa arahabhāvaṃ dassento vijjamānaguṇe katheti, tena saṅgītiyā dhammavinayavinicchaye sampatte chandādivasena aññathā akathetvā yathābhūtameva kathessatīti dasseti. Na gantabbā, ananurūpā vā gatīti agati, taṃ. Pariyattoti adhigato uggahito.
“何为学习者？”此处所言学习者的高扬事实，是非由于未达进退、行止之能力。初修道时，即舍弃四种无进退状态。故，有何以谓之学习者？然一长老称尊者阿难为高扬者，其关系据此成立。非谓完全为学习者，然亦称不可达进境界。“不可达”等语，乃以法理诠释其阿拉汉之德性，借此教义理事辩析，实以愿等根绪不同方式述说，但必将实际如实呈现。不可去者，即非相称之行止。传扬，即已获证而举现。
‘‘Eva’’ntiādinā sanniṭṭhānagaṇanaṃ dasseti. Uccinitenāti uccinitvā gahitena. Apica evaṃ…pe… uccinīti nigamanaṃ, ‘‘tenāyasmatā’’tiādi pana sanniṭṭhānagaṇanadassanantipi vadanti.
“即此”起首，述说现存之数目。所谓“高扬者”，谓已高举握持之意。又如是……故曰“高扬”，即归结结束。又言此所有而显著于数目陈说之示现。
Evaṃ saṅgāyakavicinanappakāraṃ dassetvā aññampi saṅgāyanatthaṃ desavicinanādippakāraṃ dassento ‘‘atha kho’’tiādimāha. Tattha etadahosīti etaṃ parivitakkanaṃ ahosi. Nu-saddena hi parivitakkanaṃ dasseti. Rājagahanti ‘‘rājagahasāmantaṃ gahetvā vutta’’nti gaṇṭhipadesu vadanti. Gāvo caranti etthāti gocaro, gunnaṃ caraṇaṭṭhānaṃ, so viyāti gocaro, bhikkhūnaṃ caraṇaṭṭhānaṃ, mahanto so assa, etthāti vā mahāgocaraṃ. Aṭṭhārasannaṃ mahāvihārānampi atthitāya pahūtasenāsanaṃ.
如是展示聚会时的整理归纳方式之后，又示说其他关于聚会目的的整理归纳方式，开始言『于是乎』等。此中『etadahosi』者，谓此乃心念转趣之义也。以声为例，若言聚会议事，则言『王舍城』者，谓携持王舍城之境，言于系辞枢纽处。牛群行走称为『gocaro（牧场）』，此即具足功德的行走之所，广义而言，曰『大牧场』者，亦可通理。十八处大寺院亦以设置宽大坐席为特征。
Thāvarakammanti ciraṭṭhāyikammaṃ. Visabhāgapuggalo subhaddasadiso. Ukkoṭeyyāti nivāreyya. Iti-saddo idamatthe, iminā manasikārena hetubhūtena etadahosīti attho. Garubhāvajananatthaṃ ñattidutiyena kammena saṅghaṃ sāvesi, na apalokanañattikammamattenāti adhippāyo.
所谓『长期业』者，谓长时间的行为也。『Visabhāgapuggalo』谓性情温和善良之人。『Ukkoṭeyyāti』谓应当制止。此『iti』言谓此义也，从因缘意趣说此事。意为因粗俗言语行事，引致群中纷扰，非求听甘马所摄也，此为主意。
Kadā panāyaṃ katāti āha ‘‘ayaṃ panā’’tiādi. Evaṃ katabhāvo ca imāya gaṇanāya viññāyatīti dasseti ‘‘bhagavā hī’’tiādinā. Athāti anantaratthe nipāto, parinibbānantaramevāti attho. Sattāhanti hi parinibbānadivasampi saṅgaṇhitvā vuttaṃ. Assāti bhagavato, ‘‘sarīra’’nti iminā sambandho. Saṃvegavatthuṃ kittetvā kittetvā aniccatāpaṭisaññuttāni gītāni gāyitvā pūjāvasena kīḷanato sundaraṃ kīḷanadivasā sādhukīḷanadivasā nāma, saparahitasādhanaṭṭhena vā sādhūti vuttānaṃ sappurisānaṃ saṃvegavatthuṃ kittetvā kittetvā kīḷanadivasātipi yujjati. Imasmiñca purimasattāhe ekadeseneva sādhukīḷanamakaṃsu. Visesato pana dhātupūjādivasesuyeva. Tathā hi vuttaṃ mahāparinibbānasuttaṭṭhakathāyaṃ (dī. ni. aṭṭha. 2.235) –
何时谓『此时所作』？即言『此时如此作』等。此『作法』，欲指此数目之意，即张显『世尊哀悯』等语。『atha』谓立即下接词，意为涅槃之后即刻。『七日』者，乃涅槃日计算也。『assā』指世尊之『身躯』。历数心生无常之歌谣，多次唱诵，作为供养，以戏乐形式，称为『善戏乐日』，即少欲恭敬为上之日。诸圣人于此情境重复诵唱戏乐。于此之前七日中，某一区域亦有类似善戏乐。
‘‘Ito purimesu hi dvīsu sattāhesu te bhikkhū saṅghassa ṭhānanisajjokāsaṃ karontā khādanīyaṃ bhojanīyaṃ saṃvidahantā sādhukīḷikāya okāsaṃ na labhiṃsu, tato nesaṃ ahosi ‘imaṃ sattāhaṃ sādhukīḷitaṃ kīḷissāma, ṭhānaṃ kho panetaṃ vijjati, yaṃ amhākaṃ pamattabhāvaṃ ñatvā kocideva āgantvā dhātuyo gaṇheyya, tasmā ārakkhaṃ ṭhapetvā kīḷissāmā’ti, tena te evamakaṃsū’’ti.
确有云，过去的两七日间，这些比库为僧团管理膳食等事，经常娱乐唱诵而无暇顾及其他，乃致产生此意，言『今七日内，必以善戏乐行为，设此场所，彼此戒备防护，防止他人因我等粗心，而诱使侵犯，故此设防守』，即如是参与者所为也。
Tathāpi te dhātupūjāyapi katattā dhātupūjādivasā nāma. Imeyeva visesena bhagavati kattabbassa aññassa abhāvato ekadesena katampi sādhukīḷanaṃ upādāya ‘‘sādhukīḷanadivasā’’ti pākaṭā jātāti āha ‘‘evaṃ sattāhaṃ sādhukīḷanadivasā nāma ahesu’’nti.
特发此善戏乐于佛所当作之境，与此殊胜故，虽无他人参与，以此唯一善乐之事为念，故显著称为『善戏乐日』。乃言『如是七日间，此称为善戏乐日』。
Citakāyāti vīsasataratanuccāya candanadārucitakāya, padhānakiccavaseneva ca sattāhaṃ citakāyaṃ agginā jhāyīti vuttaṃ. Na hi accantasaṃyogavasena nirantaraṃ sattāhameva agginā jhāyi tattha pacchimadivaseyeva jhāyitattā, tasmā sattāhasminti attho veditabbo. Purimapacchimānañhi dvinnaṃ sattāhānamantare sattāhe yattha katthacipi divase jhāyamāne sati ‘‘sattāhe jhāyī’’ti vattuṃ yujjati. Yathāha –
所谓『Citakāya』者，谓以檀香木细工制成之香柱，周围饰以细木材。此以礼敬为主业，七日中以火焰焚烧逐渐完成。据悉，并非整日持续燃烧，而是在七日内适当时间中完成焚烧，故称『七日点燃』。于前后两七日内，某日亦在某时焚烧，故称『七日内点燃』。正如所言——
‘‘Tena kho pana samayena cattāro mallapāmokkhā sīsaṃ nhātā ahatāni vatthāni nivatthā ‘mayaṃ bhagavato citakaṃ āḷimpessāmā’ti na sakkonti āḷimpetu’’ntiādi (dī. ni. 2.233).
彼时，四个马拉族人头被淋湿且受伤，衣物凌乱，不能为世尊点燃火盆说『我们将在此法中守夜』。
Sattipañjaraṃkatvāti sattikhaggādihatthehi purisehi mallarājūnaṃ bhagavato dhātuārakkhakaraṇaṃ upalakkhaṇavasenāha. Sattihatthā purisā hi sattiyo yathā ‘‘kuntā pacarantī’’ti, tāhi samantato rakkhāpanavasena pañjarapaṭibhāgattā sattipañjaraṃ. Sandhāgāraṃ nāma rājūnaṃ ekā mahāsālā. Uyyogakālādīsu hi rājāno tattha ṭhatvā ‘‘ettakā purato gacchantu, ettakā pacchato, ettakā ubhohi passehi, ettakā hatthīsu abhiruhantu, ettakā assesu, ettakā rathesū’’ti evaṃ sandhiṃ karonti mariyādaṃ bandhanti, tasmā taṃ ṭhānaṃ ‘‘sandhāgāra’’nti vuccati. Apica uyyogaṭṭhānato āgantvāpi yāva gehesu allagomayaparibhaṇḍādīni karonti, tāva dve tīṇi divasāni rājāno tattha santhambhanti vissamanti parissayaṃ vinodentītipi sandhāgāraṃ, rājūnaṃ vā saha atthānusāsanaṃ agārantipi sandhāgāraṃ ha-kārassa dha-kāraṃ, anusarāgamañca katvā, yasmā vā rājāno tattha sannipatitvā ‘‘imasmiṃ kāle kasituṃ vaṭṭati, imasmiṃ kāle vapitu’’nti evamādinā nayena gharāvāsakiccāni sammantayanti, tasmā chinnavicchinnaṃ gharāvāsaṃ tattha sandhārentītipi sandhāgāraṃ. Visākhapuṇṇamito paṭṭhāya yāva visākhamāsassa amāvāsī, tāva soḷasa divasā sīhaḷavohāravasena gahitattā, jeṭṭhamūlamāsassa sukkapakkhe ca pañca divasāti āha ‘‘iti ekavīsati divasā gatā’’ti. Tattha carimadivaseyeva dhātuyo bhājayiṃsu, tasmiṃyeva ca divase ayaṃ kammavācā katā. Tena vuttaṃ ‘‘jeṭṭhamūlasukkapakkhapañcamiya’’ntiādi. Tattha jeṭṭhanakkhattaṃ vā mūlanakkhattaṃ vā tassa māsassa puṇṇamiyaṃ candena yuttaṃ, tasmā so māso ‘‘jeṭṭhamūlamāso’’ti vuccati. Anācāranti heṭṭhā vuttaṃ anācāraṃ.
「守护罩」因护卫马拉国王之所用，以男子用手加持或击打为缘起。男子被称作『手』，如同『逆流的人』，因四面用手围成保护罩状，故名「守护罩」。『砂庙』乃国王的大殿。国王聚众作战时，分前后左右巡视并骑象、骑马及乘战车等，设立防守，此处称为『砂庙』。即使战时，若殿内有人扫除乱物亦守护三日，缓和疲劳。至维萨卡月圆前，战士采取迦利雅仪式，月上五日即言「过去二十一日」。当天分粮，且作此仪式，称之「迦利雅月」。言「不敬」乃下文所述内容。
Yadi evaṃ kasmā vinayaṭṭhakathāyaṃ, (pārā. aṭṭha. 1.paṭhamamahāsaṅgītikathāvaṇṇanā) maṅgalasuttaṭṭhakathāyañca (khu. pā. aṭṭha. maṅgalasuttavaṇṇanā) ‘‘sattasu sādhukīḷanadivasesu, sattasu ca dhātupūjādivasesu vītivattesū’’ti vuttanti? Sattasu dhātupūjādivasesu gahitesu tadavinābhāvato majjhe citakāya jhāyanasattāhampi gahitamevāti katvā visuṃ na vuttaṃ viya dissati. Yadi evaṃ kasmā ‘‘aḍḍhamāso atikkanto, diyaḍḍhamāso seso’’ti ca vuttanti? Nāyaṃ doso. Appakañhi ūnamadhikaṃ vā gaṇanūpagaṃ na hoti, tasmā appakena adhikopi samudāyo anadhiko viya hotīti katvā aḍḍhamāsato adhikepi pañcadivase ‘‘aḍḍhamāso atikkanto’’ti vuttaṃ dvāsītikhandhakavattānaṃ katthaci ‘‘asīti khandhakavattānī’’ti vacanaṃ viya, tathā appakena ūnopi samudāyo anūno viya hotīti katvā diyaḍḍhamāsato ūnepi pañcadivase ‘‘diyaḍḍhamāso seso’’ti vuttaṃ satipaṭṭhānavibhaṅgaṭṭhakathāyaṃ (vibha. 356) chamāsato ūnepi aḍḍhamāse ‘‘chamāsaṃ sajjhāyo kātabbo’’ti vacanaṃ viya, aññathā aṭṭhakathānaṃ aññamaññavirodho siyā. Apica dīghabhāṇakānaṃ matena tiṇṇaṃ sattāhānaṃ vasena ‘‘ekavīsati divasā gatā’’ti idha vuttaṃ. Vinayasuttanipātakhuddakapāṭhaṭṭhakathāsu pana khuddakabhāṇakānaṃ matena ekameva jhāyanadivasaṃ katvā tadavasesānaṃ dvinnaṃ sattāhānaṃ vasena ‘‘aḍḍhamāso atikkanto, diyaḍḍhamāso seso’’ti ca vuttaṃ. Paṭhamabuddhavacanādīsu viya taṃ taṃ bhāṇakānaṃ matena aṭṭhakathāsupi vacanabhedo hotīti gahetabbaṃ. Evampettha vadanti – parinibbānadivasato paṭṭhāya ādimhi cattāro sādhukīḷanadivasāyeva, tato paraṃ tayo sādhukīḷanadivasā ceva citakajhāyanadivasā ca, tato paraṃ eko citakajhāyanadivasoyeva, tato paraṃ tayo citakajhāyanadivasā ceva dhātupūjādivasā ca, tato paraṃ cattāro dhātupūjādivasāyeva, iti taṃ taṃ kiccānurūpagaṇanavasena tīṇi sattāhāni paripūrenti, agahitaggahaṇena pana aḍḍhamāsova hoti. ‘‘Ekavīsati divasā gatā’’ti idha vuttavacanañca taṃ taṃ kiccānurūpagaṇaneneva. Evañhi catūsupi aṭṭhakathāsu vuttavacanaṃ sametīti vicāretvā gahetabbaṃ. Vajirabuddhittherena pana vuttaṃ ‘‘aḍḍhamāso atikkantoti ettha eko divaso naṭṭho, so pāṭipadadivaso, kolāhaladivaso nāma so, tasmā idha na gahito’’ti, (vajira. ṭī. paṭhamamahāsaṅgītikathāvaṇṇanā) taṃ na sundaraṃ parinibbānasuttantapāḷiyaṃ (dī. ni. 2.227) pāṭipadadivasatoyeva paṭṭhāya sattāhassa vuttattā, aṭṭhakathāyañca parinibbānadivasena saddhiṃ tiṇṇaṃ sattāhānaṃ gaṇitattā. Tathā hi parinibbānadivasena saddhiṃ tiṇṇaṃ sattāhānaṃ gaṇaneneva jeṭṭhamūlasukkapakkhapañcamī ekavīsatimo divaso hoti.
为何律注及祝祷经注中说『七日好戏日，七日供奉日免罚』？因某日若无供奉而有修习观息，为中断期间，虽未言明，仍计日数无误。何以曰「半月过，余月半」？无差错，因不满或超过半月数不固定，故稍加宽泛。释迦世尊在多场合指称有二十一日。律藏编码小品注解则依禅定日数等细节说明。对此应断定律注四种说法互补无违。弗吉拉长老称「超过半月即多一日，冲突日称杂乱日」非纳入计数之日。如此，涅槃经计为三周。如此解说方为精确涵义。
Cattālīsa divasāti jeṭṭhamūlasukkapakkhachaṭṭhadivasato yāva āsaḷhī puṇṇamī, tāva gaṇetvā vuttaṃ. Etthantareti cattālīsadivasabbhantare. Rogo eva rogapalibodho. Ācariyupajjhāyesu kattabbakiccameva ācariyupajjhāyapalibodho, tathā mātāpitupalibodho. Yathādhippetaṃ atthaṃ, kammaṃ vā paribundheti uparodheti pavattituṃ na detīti palibodho ra-kārassa la-kāraṃ katvā. Taṃ palibodhaṃ chinditvā taṃ karaṇīyaṃ karotūti saṅgāhakena chinditabbaṃ taṃ sabbaṃ palibodhaṃ chinditvā dhammavinayasaṅgāyanasaṅkhātaṃ tadeva karaṇīyaṃ karotu.
四十四日自迦利雅月十六日至阿沙利月月圆，依此计算。四十四天之差则是「疾病即疾病之体悟」。善知识与父母之体察，即切实务须执行，因违犯或阻碍业道轮转不得允许。断除此体悟，则应修成法戒集全，断除所有障碍。
Aññepi mahātherāti anuruddhattherādayo. Sokasallasamappitanti sokasaṅkhātena sallena anupaviṭṭhaṃ paṭividdhaṃ. Asamucchinnaavijjātaṇhānusayattā avijjātaṇhābhisaṅkhātena kammunā bhavayonigatiṭṭhitisattāvāsesu khandhapañcakasaṅkhātaṃ attabhāvaṃ janeti abhinibbattetīti jano. Kilese janeti, ajani, janissatīti vā jano, mahanto jano tathā, taṃ. Āgatāgatanti āgatamāgataṃ yathā ‘‘ekeko’’ti. Ettha siyā – ‘‘thero attano pañcasatāya parisāya parivutto rājagahaṃ gato, aññepi mahātherā attano attano parivāre gahetvā sokasallasamappitaṃ mahājanaṃ assāsetukāmā taṃ taṃ disaṃ pakkantā’’ti idha vuttavacanaṃ samantapāsādikāya ‘‘mahākassapatthero ‘rājagahaṃ āvuso gacchāmā’ti upaḍḍhaṃ bhikkhusaṅghaṃ gahetvā ekaṃ maggaṃ gato, anuruddhattheropi upaḍḍhaṃ gahetvā ekaṃ maggaṃ gato’’ti (pārā. aṭṭha. paṭhamamahāsaṅgītikathāvaṇṇanā) vuttavacanañca aññamaññaṃ viruddhaṃ hoti. Idha hi mahākassapattherādayo attano attano parivārabhikkhūhiyeva saddhiṃ taṃ taṃ disaṃ gatāti attho āpajjati, tattha pana mahākassapattheraanuruddhattherāyeva paccekamupaḍḍhasaṅghena saddhiṃ ekekaṃ maggaṃ gatāti? Vuccate – tadubhayampi hi vacanaṃ na virujjhati atthato saṃsandanattā. Idha hi niravasesena therānaṃ paccekagamanavacanameva tattha nayavasena dasseti, idha attano attano parisāya gamanavacanañca tattha upaḍḍhasaṅghena saddhiṃ gamanavacanena. Upaḍḍhasaṅghoti hi sakasakaparisābhūto bhikkhugaṇo gayhati upaḍḍhasaddassa asamepi bhāge pavattattā. Yadi hi sannipatite saṅghe upaḍḍhasaṅghena saddhinti atthaṃ gaṇheyya, tadā saṅghassa gaṇanapathamatītattā na yujjateva , yadi ca saṅgāyanatthaṃ uccinitānaṃ pañcannaṃ bhikkhusatānaṃ majjhe upaḍḍhasaṅghena saddhinti atthaṃ gaṇheyya, evampi tesaṃ gaṇapāmokkhānaṃyeva uccinitattā na yujjateva. Paccekagaṇino hete. Vuttañhi ‘‘sattasatasahassāni, tesu pāmokkhabhikkhavo’’ti , iti atthato saṃsandanattā tadetaṃ ubhayampi vacanaṃ aññamaññaṃ na virujjhatīti. Taṃtaṃbhāṇakānaṃ matenevaṃ vuttantipi vadanti.
此外，尊者安努鲁达长老等人被称为悲伤之人。因烦恼集结如伤痛之人，烦恼因无明之习气和业力产生五蕴五阴身而生不灭现象，生入灭。俗人谓之「烦恼起生，非生非灭，乃大因缘」。过去未来皆有，谓之「个别」。此中有异说——如尊者摩诃咖萨巴长老「吾往王舍城」，尊者安努鲁达长老亦同行，显示双方教法一致。尊者摩诃咖萨巴等长老所行非通行同阶，解作两派教团并存。教团集会时皆随声相应。若视为同一集会，则教团计数不合。因出外比库假定存在，多出投票行为符合宗旨。传言亦云「数有百万，出家比库甚多」，于教理不冲突，属双重意见仅此而已。
‘‘Aparinibbutassa bhagavato’’tiādinā yojetabbaṃ. Pattacīvaramādāyāti ettha catumahārājadattiyaselamayapattaṃ, sugatacīvarañca gaṇhitvāti attho. Soyeva hi patto bhagavatā sadā paribhutto. Vuttañhi samacittapaṭipadāsuttaṭṭhakathāyaṃ ‘‘vassaṃvutthānusārena atirekavīsativassakālepi tasseva paribhuttabhāvaṃ dīpetukāmena pātova sarīrapaṭijagganaṃ katvā sunivatthanivāsano sugatacīvaraṃ pārupitvā selamayapattamādāya bhikkhusaṅghaparivuto dakkhiṇadvārena nagaraṃ pavisitvā piṇḍāya caranto’’ti (a. ni. aṭṭha. 2.37) gandhamālādayo nesaṃ hattheti gandhamālādihatthā.
「非尽灭者世尊」等语应接合。受袈裟时，乃获得王舍城四大王赐予特制袈裟，称为“善逝袈裟”，常为世尊所披。注云：「比库在雨季起后，即二十二雨季时披此袈裟并覆以细布，随僧众围绕城市托钵乞食。」 此处手持香花以示礼敬。
Tatrāti tissaṃ sāvatthiyaṃ. Sudanti nipātamattaṃ. Aniccatādipaṭisaṃyuttāyāti ‘‘sabbe saṅkhārā aniccā’’tiādinā (dha. pa. 277) aniccasabhāvapaṭisaññuttāya. Dhammena yuttā, dhammassa vā patirūpāti dhammī, tādisāya. Saññāpetvāti suṭṭhu jānāpetvā, samassāsetvāti vuttaṃ hoti. Vasitagandhakuṭinti niccasāpekkhattā samāso. Paribhogacetiyabhāvato ‘‘gandhakuṭiṃ vanditvā’’ti vuttaṃ. ‘‘Vanditvā’’ti ca ‘‘vivaritvā’’ti ettha pubbakālakiriyā. Tathā hi ācariyasāriputtattherena vuttaṃ ‘‘gandhakuṭiyā dvāraṃ vivaritvāti paribhogacetiyabhāvato gandhakuṭiṃ vanditvā gandhakuṭiyā dvāraṃ vivarīti veditabba’’nti (sārattha. ṭī. 1.paṭhamamahāsaṅgītikathā) milātā mālā, sāyeva kacavaraṃ, milātaṃ vā mālāsaṅkhātaṃ kacavaraṃ tathā. Atiharitvāti paṭhamaṃ ṭhapitaṭṭhānamabhimukhaṃ haritvā. Yathāṭhāne ṭhapetvāti paṭhamaṃ ṭhapitaṭṭhānaṃ anatikkamitvā yathāṭhitaṭṭhāneyeva ṭhapetvā. Bhagavato ṭhitakāle karaṇīyaṃ vattaṃ sabbamakāsīti senāsane kattabbavattaṃ sandhāya vuttaṃ. Kurumāno cāti taṃ sabbaṃ vattaṃ karonto ca. Lakkhaṇe hi ayaṃ māna-saddo. Nhānakoṭṭhakassa sammajjanañca tasmiṃ udakassa upaṭṭhāpanañca, tāni ādīni yesaṃ dhammadesanāovādādīnanti tathā, tesaṃ kālesūti attho. Sīhassa migarājassa seyyā sīhaseyyā, taddhitavasena, sadisavohārena vā bhagavato seyyāpi ‘‘sīhaseyyā’’ti vuccati. Tejussadairiyāpathattā uttamaseyyā vā, yaṃ sandhāya vuttaṃ ‘‘atha kho bhagavā dakkhiṇena passena sīhaseyyaṃ kappesi pāde pādaṃ accādhāya sato sampajāno’’ti, (dī. ni. 2.198) taṃ. Kappanakālo karaṇakālo nanūti yojetabbaṃ.
在那里是三世多沙瓦提城。是依词语性质来说的，与“无常”等连结，因此称为『诸行无常』等（说法集、经文第277节）即是对无常性质的认识。契合法理，或谓是法的对应，故谓之法性。所谓“分别表明”，实则是明白而加以说明；“总而言之”意指此义为所说之义。常香塔是指常久依赖的合成物。由于世尊的悲悯之心，有“恭敬香塔”等说法。这里的“恭敬”、“打开”等是前时的动作。正如长老沙利佛尊者所说，“打开香塔门”即因悲悯，恭敬香塔故开启门，要当知此义（法义注疏第1卷 首大调和论）。杂乱花环、净衣服、杂乱花环一样被称为净衣服。安置于前，意为放置于最初设立之处。又如于其适当位置安置，意为不跨越最初安放的位置，只于适当处安放。世尊立于此时，所应行持的坐所事宜皆已讲说。所谓“坐所”是指座位，应于军营中准备之处。当行之事即是全部事宜。意为循规蹈矩地进行。Nhānakoṭṭhaka（饮水池）的恭敬及其供水之义，皆为所说之法的时间条件。狮王与鹿王之卧席，依据正确定称或类似称谓，世尊的卧席亦称作“狮席”。根据光明、威力与威仪，是为更优之卧席。因世尊知情审慎地用右眼创造了狮席（长部尼柯耶经卷二第198节），此为创造时间，是为应当创造的时刻。
‘‘Yathā ta’’ntiādinā yathāvuttamatthaṃ upamāya āvi karoti. Tattha yathā aññopi bhagavato…pe… patiṭṭhitapemo ceva akhīṇāsavo ca anekesu…pe… upakārasañjanitacittamaddavo ca akāsi, evaṃ āyasmāpi ānando bhagavato guṇa…pe… maddavo ca hutvā akāsīti yojanā. Nti nipātamattaṃ. Apica etena tathākaraṇahetuṃ dasseti, yathā aññepi yathāvuttasabhāvā akaṃsu, tathā āyasmāpi ānando bhagavato…pe… patiṭṭhitapemattā ceva akhīṇāsavattā ca anekesu…pe… upakārasañjanitacittamaddavattā cāti hetuatthassa labbhamānattā. Hetugabbhāni hi etāni padāni tadatthasseva tathākaraṇahetubhāvato. Dhanapāladamana (cūḷava. 342), suvaṇṇakakkaṭa (jā. 1.5.94), cūḷahaṃsa (jā. 1.15.133) -mahāhaṃsajātakādīhi (jā. 2.21.89) cettha vibhāvetabbo. Guṇānaṃ gaṇo, soyeva amatanipphādakarasasadisatāya amataraso. Taṃ jānanapakatitāyāti patiṭṭhitapade hetu. Upakāra…pe… maddavoti upakārapubbabhāvena sammājanitacittamuduko. Evampi so iminā kāraṇena adhivāsesīti dassento ‘‘tamena’’ntiādimāha. Tattha tamenanti taṃ āyasmantaṃ ānandaṃ. Eta-saddo hi padālaṅkāramattaṃ. Ayañhi saddapakati, yadidaṃ dvīsu sabbanāmesu pubbapadasseva atthapadatā. Saṃvejesīti ‘‘nanu bhagavatā paṭikacceva akkhātaṃ ‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo’tiādinā (dī. ni. 2.183; saṃ. ni. 5.379; a. ni. 10.48) saṃvegaṃ janesī’’ti (dī. ni. ṭī. paṭhamamahāsaṅgītikathāvaṇṇanā) ācariyadhammapālattherena vuttaṃ, evaṃ sati ‘‘bhante…pe… assāsessathāti paṭhamaṃ vatvā’’ti saha pāṭhasesena yojanā assa. Yathārutato pana ādyatthena iti-saddena ‘‘evamādinā saṃvejesī’’ti yojanāpi yujjateva. Yena kenaci hi vacanena saṃvegaṃ janesi, taṃ sabbampi saṃvejanassa karaṇaṃ sambhavatīti. Santhambhitvāti paridevanādivirahena attānaṃ paṭibandhetvā patiṭṭhāpetvā. Ussannadhātukanti upacitapittasemhādidosaṃ. Pittasemhavātavasena hi tisso dhātuyo idha bhesajjakaraṇayogyatāya adhippetā, yā ‘‘dosā, malā’’ti ca loke vuccanti, pathavī āpo tejo vāyo ākāsoti ca bhedena paccekaṃ pañcavidhā. Vuttañhi –
“仿佛如此”等语系，当以比喻表达其已说明之意。这里又引述其他如世尊……坚立之爱及除去污垢等多种境界……因以助益心温和，长老阿难亦如是，因而与世尊……坚立之爱及除去污垢等多种境界……具备之因果帖合。以上所列词义即是为说明因果关系的语词。诸如《财宝驯治经》（小部·342节）、《金仙鹤经》（起世经1卷5节94段）、《小天鹅经》（起世经1卷15节133段）及《大天鹅经》等（起世经2卷21节89段）需在此加以分别说明。诸德之总称，因其智慧等正法的光明而称为不灭之法味。此因是为说明“坚立”一词的因由。助益、温和即为前助与由细心产生之温和心。如此以此因说“以此为本”，此谓“以彼”为旨。这里“以彼”为长老阿难。格言即以语词的装饰为限。此语词谓称，此为二语词合成的前词义。能引起紧急之意者是，因为世尊曾一语揭示“诸法无非众爱之所喜，无非异法之所恶”（长部·尼柯耶2.183节，增支部5.379节，中部相应部10.48节）。对此紧急之意，乃由大德法护长老所说，即“长老！……将为示范”的初发话语同义。所观所见的由此而生起。按前句之起始义，意谓“依如此等发紧急感”，此也是比附用语。用对言语产生紧急感之意者，无所不含，此皆属紧急之因。所谓“阻挡之质”，系指以哀伤等不安情绪，自卫己身并确立自体。诸热性本如火、胆汁、痰三质，是为可作为药用的对象，俗谓“怒、糜烂”，地、水、火、风、空五大元素分别构成一切，故分开而论。说曰—
‘‘Vāyupittakaphā dosā, dhātavo ca malā tathā;
“风胆汁痰等恶质，及元素亦为糜烂；
Tatthāpi pañcadhākhyātā, paccekaṃ dehadhāraṇā.
且有五希有质，分别驻身持藏。”
Sarīradūsanā dosā, malīnakaraṇā malā;
身中恶质糜烂者，乃造成糜烂之因；
Dhāraṇā dhātavo te tu, itthamanvatthasaññakā’’ti.
此等元素乃身之持藏，谓女性身体之所因。”
Samassāsetunti santappetuṃ. Devatāya saṃvejitadivasato, jetavanavihāraṃ paviṭṭhadivasato vā dutiyadivase. Viriccati etenāti virecanaṃ, osadhaparibhāvitaṃ khīrameva virecanaṃ tathā. Yaṃ sandhāyāti yaṃ bhesajjapānaṃ sandhāya. Aṅgapaccaṅgena sobhatīti subho, manuno apaccaṃ mānavo, na-kārassa pana ṇa-kāre kate māṇavo. Manūti hi paṭhamakappikakāle manussānaṃ mātāpituṭṭhāne ṭhito puriso, yo sāsane ‘‘mahāsammatarājā’’ti vutto. So hi sakalalokassa hitaṃ manabhi jānātīti manūti vuccati. Evampettha vadanti ‘‘dantaja na-kārasahito mānavasaddo sabbasattasādhāraṇavacano, muddhaja ṇa-kārasahito pana māṇavasaddo kucchitamūḷhāpaccavacano’’ti. Cūḷakammavibhaṅgasuttaṭṭhakathāyampi (ma. ni. aṭṭha. 4.289) hi muddhaja ṇa-kārasahitasseva māṇavasaddassa attho vaṇṇito. Taṭṭīkāyampi ‘‘yaṃ apaccaṃ kucchitaṃ mūḷhaṃ vā, tattha loke māṇavavohāro, yebhuyyena ca sattā daharakāle mūḷhadhātukā hontīti tassevattho pakāsito’’ti vadanti ācariyā. Aññattha ca vīsativassabbhantaro yuvā māṇavo, idha pana tabbohārena mahallakopi. Vuttañhi cūḷakammavibhaṅgasuttavaṇṇanāyaṃ ‘‘māṇavoti pana taṃ taruṇakāle vohariṃsu, so mahallakakālepi teneva vohārena voharīyatī’’ti, (ma. ni. aṭṭha. 4.289) subhanāmakena laddhamāṇavavohārenāti attho. So pana ‘‘satthā parinibbuto, ānandatthero kirassa pattacīvaramādāya āgato, mahājano taṃ dassanāya upasaṅkamatī’’ti sutvā ‘‘vihāraṃ kho pana gantvā mahājanamajjhe na sakkā sukhena paṭisanthāraṃ vā kātuṃ, dhammakathaṃ vā sotuṃ, gehamāgataṃyeva naṃ disvā sukhena paṭisanthāraṃ karissāmi , ekā ca me kaṅkhā atthi, tampi naṃ pucchissāmī’’ti cintetvā ekaṃ māṇavakaṃ pesesi, taṃ sandhāyāha ‘‘pahitaṃ māṇavaka’’nti khuddake cettha kapaccayo. Etadavocāti etaṃ ‘‘akālo’’tiādikaṃ vacanaṃ ānandatthero avoca.
总说“于集合而言，乃指激起动念之意。谓天神所感，或于苏林精舍开门之日，抑或于第二日。‘发泄’即是排泄，犹如药草所感之泄泻；因药而促使排泄亦如之。所谓‘于所饮之药加以固守’，谓保持饮用。身之某处发痛称为善，若心痛称为疾；若非指身体而非指具体，有情不称为‘疾病’。‘人’字本指初时社会人类之父母所立之者，乃法中常称‘大共主王’。谓此即世间普遍福利之智者所知，故称为‘人’。于此有言‘牙齿发生的非指具体之人声，为众生共通之语；幼发的非具体人声则是愚痴无知之语’。在小业因果律分辨经注中亦略以‘幼发之非具体牙齿声亦即人声’解释。学者注疏言‘若指幼发之愚痴语，实即世间所行之人类交往语，众多生命幼时均为愚痴本性，故此意存’。又有二十余年间之青年，虽身抱大柄，仍出生为人。亦称小业因果律注曾言‘人于少时修业故，至大柄转亦持相同业果而承事’，即意为此。又传阿难长老涅槃后，阿难禅师携其受戒衣来到，众生为得见而集会；阿难觉后心念："前去精舍中，甚难安得返回与听法，若见其归家安然当复相访，然有一疑惑，欲遣一弟子问者"，遂选一弟子遣之，谓其："去善哉弟子"。此处小意俱全。此言即为类似‘不合时宜’之说，阿难禅师由此语告知。
Akāloti ajja gantuṃ ayuttakālo. Kasmāti ce ‘‘atthi me’’tiādimāha. Bhesajjamattāti appakaṃ bhesajjaṃ. Appattho hettha mattāsaddo ‘‘mattā sukhapariccāgā’’tiādīsu (dha. pa. 290) viya. Pītāti pivitā. Svepīti ettha ‘‘api-saddo apekkho mantā nuññāyā’’ti (vajira. ṭī. paṭhamamahāsaṅgītikathāvaṇṇanā) vajirabuddhittherena vuttaṃ. Ayaṃ pana tassādhippāyo – ‘‘appeva nāmā’’ti saṃsayamatte vutte anuññātabhāvo na siddho, tasmā taṃ sādhanatthaṃ ‘‘apī’’ti vuttaṃ, tena imamatthaṃ dīpeti ‘‘appeva nāma sve mayaṃ upasaṅkameyyāma, upasaṅkamituṃ paṭibalā samānā upasaṅkamissāma cā’’ti.
所谓不合时机，即今日尚不宜去。问曰：何以如此说‘我当去’之语？所谓药力少许，仅为微药。‘微量’在此为声之修饰，有如《法句经》二百九十偈云‘缓慢甜美之声’等。‘饮’即‘已饮’之意。《毗竹婆提》经师 Vajira 训言：此处‘沉默声，静待听者’义也。此乃其对应观点——‘微不足道之声’因疑惑未断，故以‘亦’词强化，藉此发明：“确实今日可去，吾等必将去，虽强行也必去。”
Dutiyadivaseti khīravirecanapītadivasato dutiyadivase. Cetakattherenāti cetiyaraṭṭhe jātattā cetakoti evaṃ laddhanāmena therena. Pacchāsamaṇenāti pacchānugatena samaṇena. Sahatthe cetaṃ karaṇavacanaṃ. Subhena māṇavena puṭṭhoti ‘‘yesu dhammesu bhavaṃ gotamo imaṃ lokaṃ patiṭṭhapesi, te tassa accayena naṭṭhā nu kho, dharanti nu kho, sace dharanti, bhavaṃ (natthi dī. ni. aṭṭha. 1.448) ānando jānissati, handa naṃ pucchāmī’’ti evaṃ cintetvā ‘‘yesaṃ so bhavaṃ gotamo dhammānaṃ vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesi, katamesānaṃ kho bho ānanda dhammānaṃ so bhavaṃ gotamo vaṇṇavādī ahosī’’tiādinā (dī. ni. 1.448) puṭṭho, athassa thero tīṇi piṭakāni sīlakkhandhādīhi tīhi khandhehi saṅgahetvā dassento ‘‘tiṇṇaṃ kho māṇava khandhānaṃ so bhagavā vaṇṇavādī’’tiādinā (dī. ni. 1.449) idha sīlakkhandhavagge dasamaṃ suttamabhāsi, taṃ sandhāyāha ‘‘imasmiṃ…pe… mabhāsī’’ti.
‘第二日’即指吸饮了牛乳排泄的第二天。所谓长老“茶塔特”，指茶塔国所生之长老，就是一位名叫茶塔的尊者。‘随后沙门’即追随之沙门。当时‘同壶共茶’为语。贤士问青年曰：“世尊使‘果德玛’安置于此世间，其法理没灭？若保存，安得知晓？我欲请教。”对此长老以三藏戒法蕴诸法相集阐明，谓世尊即三法蕴的理说者。此以《尼揵耶经》第一卷四百四十八偈注释。此语出戒品十经中，其立论详明，遂述其义焉。
Khaṇḍanti chinnaṃ. Phullanti bhinnaṃ, sevālāhichattakādivikassanaṃ vā, tesaṃ paṭisaṅkharaṇaṃ sammā pākatikakaraṇaṃ, abhinavapaṭikaraṇanti vuttaṃ hoti. Upakaṭṭhāyāti āsannāya. Vassaṃ upanenti upagacchanti etthāti vassūpanāyikā, vassūpagatakālo, tāya. Saṅgītipāḷiyaṃ (cūḷava. 440) sāmaññena vuttampi vacanaṃ evaṃ gateyeva sandhāya vuttanti saṃsandetuṃ sādhetuṃ vā āha ‘‘evañhī’’tiādi.
‘断截’即断绝。‘盛开’即开放、生长。‘箭杆木’类竿蔓植物的生长或开裂状况。对此回溯整备，称为良好调护，并谓之更新修复。‘近旁’即‘接近’。‘下雨’即‘行于雨中’，故称‘雨季迎送者’，意为迎接雨季、送别雨季之意。此义在《小业经》四百四十偈注中亦有记载。承前述义作‘如是’回归时序，诉求归正以完成目标。
Rājagahaṃ parivāretvāti bahinagare ṭhitabhāvena vuttaṃ. Chaḍḍitapatitauklāpāti chaḍḍitā ca patitā ca uklāpā ca. Idaṃ vuttaṃ hoti – bhagavato parinibbānaṭṭhānaṃ gacchantehi bhikkhūhi chaḍḍitā vissaṭṭhā, tatoyeva ca upacikādīhi khāditattā ito cito ca patitā, sammajjanābhāvena ākiṇṇakacavarattā uklāpā cāti. Tadevatthaṃ ‘‘bhagavato hī’’tiādinā vibhāveti. Avakuthi pūtibhāvamagamāsīti uklāpo tha-kārassa la-kāraṃ katvā, ujjhiṭṭho vā kalāposamūhoti uklāpo, vaṇṇasaṅgamanavasenevaṃ vuttaṃ yathā ‘‘upakleso, sneho’’ – iccādi, tena yuttāti tathā. Paricchedavasena veṇīyanti dissantīti pariveṇā. Kurumānāti kattukāmā. Senāsanavattānaṃ paññattattā, senāsanakkhandhake ca senāsanapaṭibaddhānaṃ bahūnampi vacanānaṃ vuttattā senāsanapaṭisaṅkharaṇampi tassa pūjāyeva nāmāti āha ‘‘bhagavato vacanapūjanattha’’nti. Paṭhamaṃ māsanti vassānassa paṭhamaṃ māsaṃ. Accantasaṃyoge cetaṃ upayogavacanaṃ. ‘‘Titthiyavādaparimocanatthañcā’’ti vuttamatthaṃ pākaṭaṃ kātuṃ ‘‘titthiyā hī’’tiādi vuttaṃ.
“环绕王舍城”，指出于附属城镇附近之所处位置。所谓‘抛弃掉落的杂质’乃为抛弃饮食、物品或衣服等污秽物。此谓“抛弃、掉落及污秽”。此语乃指世尊涅槃时诸比库所遭遇诸法境界，其披着破烂衣袍之人，湿透衣料且脏污，且精神愁累称作‘秽物’。此处似以“佛之逝”的背景阐释此义。其又讲解“秽”音义，谓“噪扰、热情”等，并与“色绪”类相联系，如“附着”等。此又对“秽”的不同涵义加以细分。‘分段显现成柳枝状’，意指分枝如细柳丝般。‘作事’，即“愿为之事”。‘首月’，乃雨季初月。‘相应融合’即‘极密结合’。此乃描述雨季节律下城中景况。亦称“解脱外道论师”意谓“外道辩士”。
Yanti katikavattakaraṇaṃ. Edisesu hi ṭhānesu yaṃ-saddo taṃ-saddānapekkho teneva atthassa paripuṇṇattā. Yaṃ vā katikavattaṃ sandhāya ‘‘atha kho’’tiādi vuttaṃ, tadeva mayāpi vuttanti attho. Esa nayo īdisesu bhagavatā…pe… vaṇṇitanti senāsanavattaṃ paññapentena senāsanakkhandhake (cūḷava. 308) ca senāsanapaṭibaddhavacanaṃ kathentena vaṇṇitaṃ. Saṅgāyissāmāti ettha iti-saddassa ‘‘vuttaṃ ahosī’’ti ca ubhayattha sambandho, ekassa vā iti-saddassa lopo.
“行进之地点经纶制度”，指依所行地方之秩序和制度。此语谓“于目前地点之相应言词，是被期待、且详洽之故，以完善其理义。”“或言‘于是然后’等词”，谓该解释同样适用。此乃对佛陀教义中有关“驻座规定”之条文所做的说明。在《小业经》三百零八偈注中，记述了关于“驻座制度之界定”以及附属条文说明。“合会”谓“结合”，意指彼此相属。又称“有言无言”，表明互相补充无遗漏。
Dutiyadivaseti evaṃ cintitadivasato dutiyadivase, so ca kho vassūpanāyikadivasato dutiyadivasova. Therā hi āsaḷhipuṇṇamito pāṭipadadivaseyeva sannipatitvā vassamupagantvā evaṃ cintesunti. Rājadvāreti rājagehadvāre. Hatthakammanti hatthakiriyaṃ, hatthakammassa karaṇanti vuttaṃ hoti. Paṭivedesunti jānāpesuṃ. Visaṭṭhāti nirāsaṅkacittā. Āṇāyeva appaṭihatavuttiyā pavattanaṭṭhena cakkanti āṇācakkaṃ. Tathā dhammoyeva cakkanti dhammacakkaṃ, taṃ panidha desanāñāṇapaṭivedhañāṇavasena duvidhampi yujjati tadubhayeneva saṅgītiyā pavattanato. ‘‘Dhammacakkanti cetaṃ desanāñāṇassāpi nāmaṃ, paṭivedhañāṇassāpī’’ti (saṃ. ni. aṭṭha. 2.3.78) hi aṭṭhakathāsu vuttaṃ. Sannisajjaṭṭhānanti sannipatitvā nisīdanaṭṭhānaṃ. Satta paṇṇāni yassāti sattapaṇṇī, yo ‘‘chattapaṇṇo, visamacchado’’ tipi vuccati, tassa jātaguhadvāreti attho.
所谓第二日，是指这样思惟的一天中的第二天，因此它就是雨安居期间的第二天。因为长老们是在七月望日那修行日子里聚集，同处雨安，于是心中如此思惟。 "王城门"是指王宫的门。 "手业"是指手的行为业，手业的作用即为做事执行。 "通达"意指了知、明了。 "广阔"指心无疑虑、宽广无碍。 "轮"乃指轴轮、车轮。在此， "轮"指轮轴轮。法轮意指佛法的宣说轮转。此处因宣说智慧与了知通达两者夹杂，同时发生如唱诵者合唱故，故有双重意涵。注疏中有说：“『法轮』即是宣说智慧（desanā-ñāṇa）之名，也称为通达智慧（paṭivedha-ñāṇa）”（参照相应注解章节）。 "会聚处"指聚集静坐处。 "七蕲"是七层伞盖，亦称为七伞，俗有曰为三伞、多伞等，表示佛所坐处庄严，故谓 "伞盖"。 "生护屋门"此意为生起时所依的解脱遮护之门。
Vissakammunāti sakkassa devānamindassa kammākammavidhāyakaṃ devaputtaṃ sandhāyāha. Suvibhattabhittithambhasopānanti ettha suvibhattapadassa dvandato pubbe suyyamānattā sabbehi dvandapadehi sambandho, tathā ‘‘nānāvidha…pe… vicitta’’ntiādīsupi. Rājabhavanavibhūtinti rājabhavanasampattiṃ, rājabhavanasobhaṃ vā. Avahasantamivāti avahāsaṃ kurumānaṃ viya. Siriyāti sobhāsaṅkhātāya lakkhiyā. Niketanamivāti vasanaṭṭhānamiva, ‘‘jalantamivā’’tipi pāṭho. Ekasmiṃyeva pānīyatitthe nipatantā pakkhino viya sabbesampi janānaṃ cakkhūni maṇḍapeyeva nipatantīti vuttaṃ ‘‘ekanipāta…pe… vihaṅgāna’’nti. Nayanavihaṅgānanti nayanasaṅkhātavihaṅgānaṃ. Lokarāmaṇeyyakamiva sampiṇḍitanti yadi loke vijjamānaṃ rāmaṇeyyakaṃ sabbameva ānetvā ekattha sampiṇḍitaṃ siyā, taṃ viyāti vuttaṃ hoti, yaṃ yaṃ vā loke ramitumarahati, taṃ sabbaṃ sampiṇḍitamivātipi attho. Daṭṭhabbasāramaṇḍanti pheggurahitaṃ sāraṃ viya, kasaṭavinimuttaṃ pasannaṃ viya ca daṭṭhumaraharūpesu sārabhūtaṃ, pasannabhūtañca. Apica daṭṭhabbo dassanīyo sārabhūto visiṭṭhataro maṇḍo maṇḍanaṃ alaṅkāro etassāti daṭṭhabbasāramaṇḍo, taṃ. Maṇḍaṃ sūriyarasmiṃ pāti nivāreti, sabbesaṃ vā janānaṃ maṇḍaṃ pasannaṃ pāti rakkhati, maṇḍanamalaṅkāraṃ vā pāti pivati alaṅkarituṃ yuttabhāvenāti maṇḍapo, taṃ.
"Vissakammunā"是指萨咖天帝，乃诸天主宰，作为业力与因果业的调节者，故称为天子。 "栏杆立柱楼梯"指由相互依傍支撑的建筑木材构成的结构，其中 "栏杆"为扶手依靠部分，此处如依树木支柱般环绕围合。 "多样……异类……变异"表示多种多样的差别与变迁。 "王宫庄严"指王宫的财富、光彩或华丽景象。 "如在说话般表现"指如人讲话时所表现的语气或声音。 "饰像"是形容光辉华美的征兆。 "居所"意为寄居处所，如同流动、闪烁的水面状态。 "在一片水中跌落"比喻飞鸟如众生眼睛般纷纷落下，如珠状均匀密集。 "目鸟"指眼睛形状的鸟类比喻。 "世界娱乐"意谓世间中所有让人生喜乐的事物，聚合成一体。 "所见本质"是指清净通达之理如光辉清亮，去污解厄。 "不可久住"是指虽是妙景，但终是生灭，有别于永恒正法。 "宅第"指庄严住所，具华丽装饰。 "日轮熄灭"比喻光环遮蔽、保护众生快乐安乐，亦如美饰房屋，具护持作用。
Kusumadāmāni ca tāni olambakāni ceti kusumadāmolambakāni. Visesanassa cettha paranipāto yathā ‘‘agyāhito’’ti. Vividhāniyeva kusumadāmolambakāni tathā, tāni viniggalantaṃ visesena vamentaṃ nikkhāmentamiva cāru sobhanaṃ vitānaṃ etthāti tathā. Kuṭṭena gahito samaṃ katoti kuṭṭimo, koṭṭimo vā, tādisoyeva maṇīti maṇikoṭṭimo, nānāratanehi vicitto maṇikoṭṭimo, tassa talaṃ tathā. Atha vā maṇiyo koṭṭetvā katatalattā maṇikoṭṭena nipphattanti maṇikoṭṭimaṃ, tameva talaṃ, nānāratanavicittaṃ maṇikoṭṭimatalaṃ tathā. Tamiva ca nānāpupphūpahāravicittaṃ supariniṭṭhitabhūmikammanti sambandho. Pupphapūjā pupphūpahāro. Ettha hi nānāratanavicittaggahaṇaṃ nānāpupphūpahāravicittatāyanidassanaṃ, maṇikoṭṭimatalaggahaṇaṃ supariniṭṭhitabhūmikammatāyāti daṭṭhabbaṃ. Nanti maṇḍapaṃ. Brahmavimānasadisanti bhāvanapuṃsakaṃ, yathā brahmavimānaṃ sobhati, tathā alaṅkaritvāti attho. Visesena mānetabbanti vimānaṃ. Saddavidū pana ‘‘vihe ākāse māyanti gacchanti devā yenāti vimāna’’nti vadanti. Visesena vā sucaritakammunā mīyati nimmīyatīti vimānaṃ, vīti vā sakuṇo vuccati, taṃ saṇṭhānena mīyati nimmīyatīti vimānantiādināpi vattabbo. Vimānaṭṭhakathāyaṃ pana ‘‘ekayojanadviyojanādibhāvena pamāṇavisesayuttatāya, sobhātisayayogena ca visesato mānanīyatāya vimāna’’nti (vi. va. aṭṭha. ganthārambhakathā) vuttaṃ. Natthi agghametesanti anagghāni, aparimāṇagghāni agghitumasakkuṇeyyānīti vuttaṃ hoti. Patirūpaṃ, paccekaṃ vā attharitabbānīti paccattharaṇāni, tesaṃ satāni tathā. Uttarābhimukhanti uttaradisābhimukhaṃ. Dhammopi satthāyeva satthukiccanipphādanatoti vuttaṃ ‘‘buddhassa bhagavato āsanārahaṃ dhammāsanaṃ paññapetvā’’ti. Yathāha ‘‘yo kho…pe… mamaccayena satthā’’tiādi, (dī. ni. 2.216) tathāgatappaveditadhammadesakassa vā satthukiccāvahattā tathārūpe āsane nisīditumarahatīti dassetumpi evaṃ vuttaṃ. Āsanārahanti nisīdanārahaṃ. Dhammāsananti dhammadesakāsanaṃ, dhammaṃ vā kathetuṃ yuttāsanaṃ. Dantakhacitanti dantehi khacitaṃ, hatthidantehi katanti vuttaṃ hoti. ‘‘Danto nāma hatthidanto vuccatī’’ti hi vuttaṃ. Etthāti etasmiṃ dhammāsane. Mama kiccanti mama kammaṃ, mayā vā karaṇīyaṃ.
"鲜花装饰"称为鲜花悬挂品。这里强调说明不同种类的花卉装饰，犹如精致华美的铺盖。 "包扎牢固"意谓加固结实。 "如珠宝装饰的台榻"指由各种宝石匠心排列的铺台，象征精美装饰和稳固结构，承载多样宝石缀饰。 "连结多种宝石"谓宝石台层之组合，体现结构严密妍丽。 "花供"意谓用鲜花作为供养。 "处所"此处指导其他布施供养的场地。 "梵天宫殿"比喻供修者的清净华美居所。经文上说，天宫之美正如经中梵天宫华丽装饰之意。 "飞鸟在空游行"表示变化多端、流转不息的天界住持。 "光辉规制"体量大小、装饰规则均有标准。 "无比宝物"意谓世间稀有珍贵之物无法与其相比。 "座向北方"谓佛法开讲处所朝向北方。 "法座"为佛所坐之位，即法讲台。佛以此座表法使命庄严、住处安稳。 "修牙束"即用牙齿挺直如犁柄， "牙"特指象牙等坚硬坚固之意。因而佛座以此表庄重坚稳。 "我是我责任"表即佛力行其事，佛的任务与行为合一。
Idāni āyasmato ānandassa asekkhabhūmisamāpajjanaṃ dassento ‘‘tasmiñca panā’’tiādimāha. Tattha tasmiñca pana divasaeti tathā raññā ārocāpitadivase, sāvaṇamāsassakāḷapakkhacatutthadivaseti vuttaṃ hoti. Anatthajananato visasaṅkāsatāya kileso visaṃ, tassa khīṇāsavabhāvato aññathābhāvasaṅkhātā satti gandho. Tathā hi so bhagavato parinibbānādīsu vilāpādimakāsi. Apica visajananakapupphādigandhapaṭibhāgatāya nānāvidhadukkhahetukiriyājananako kilesova ‘‘visagandho’’ti vuccati. Tathā hi so ‘‘visaṃ haratīti visattikā, visamūlāti visattikā, visaphalāti visattikā, visaparibhogāti visattikā’’tiādinā (mahāni. 3) vuttoti. Apica visagandhonāma virūpo maṃsādigandho, taṃsadisatāya pana kileso. ‘‘Vissasaddo hi virūpe’’ti (dha. sa. ṭī. 624) abhidhammaṭīkāyaṃvuttaṃ. Addhāti ekaṃsato. Saṃveganti dhammasaṃvegaṃ. ‘‘Ohitabhārāna’’nti hi yebhuyyena, padhānena ca vuttaṃ. Edisesu pana ṭhānesu tadaññesampi dhammasaṃvegoyeva adhippeto. Tathā hi ‘‘saṃvego nāma sahottappaṃ ñāṇaṃ, so tassā bhagavato dassane uppajjī’’ti (vi. va. aṭṭha. 838) rajjumālāvimānavaṇṇanāyaṃvuttaṃ, sā ca tadā aviññātasāsanā anāgataphalāti. Itarathā hi cittutrāsavasena dosoyeva saṃvegoti āpajjati, evañca sati so tassa asekkhabhūmisamāpajjanassa ekaṃsakāraṇaṃ na siyā. Evamabhūto ca so idha na vattabboyevāti alamatipapañcena. Tenāti tasmā sve saṅghasannipātassa vattamānattā, sekkhasakaraṇīyattā vā. Te na yuttanti tava na yuttaṃ, tayā vā sannipātaṃ gantuṃ na patirūpaṃ.
现在展示具寿长老阿难达到无漏地的见证，他说：“在这一日……”。此处指佛历七月望日，即农历七月初十六日。因染污破坏导致的污秽即烦恼，如愤怒等皆称为 "毒"。烦恼断尽则称灭毒状态。 "恶臭"即肮脏臭气，含义虽毒而非实臭。 "毒气"常因烦恼恶作而生。 "烦恼之毒"乃一切烦恼之根本。 "听觉不净"为恶声。 "精进"即法中之精勤努力。 "波罗蜜多"所成就如须弥山网状精密。 "忧虑涌现"是烦恼外现的现象。 "圣法威仪庄严"是佛法最高庄严。 "知觉"是实相知见。 "前缘"是缘起先行条件。 "心惊恐"和 "嗔恨"以各种方式表现出烦恼。 "忆念"是觉知的内涵。 "无明"是诸烦恼根本。因之佛法修行大抵具此原理。
Metanti mama etaṃ gamanaṃ. Yvāhanti yo ahaṃ, yanti vā kiriyāparāmasanaṃ, tena ‘‘gaccheyya’’nti ettha gamanakiriyaṃ parāmasati, kiriyāparāmasanassa ca yaṃ taṃ-saddassa ayaṃ pakati, yadidaṃ napuṃsakaliṅgena, ekavacanena ca yogyatā tathāyeva tattha tattha dassanato. Kiriyāya hi sabhāvato napuṃsakattamekattañca icchanti saddavidū. Āvajjesīti upanāmesi. Muttāti muccitā. Appattañcāti agatañca, bimbohane na tāva ṭhapitanti vuttaṃ hoti. Etasmiṃ antareti etthantare, iminā padadvayena dassitakālānaṃ vemajjhakkhaṇe, tathādassitakāladvayassa vā vivareti vuttaṃ hoti.
"转入我的方向"即指去往我处。 "他人往往"或 "进行令行禁止"，意谓要注意妨碍行为或戒止行为。 "适合语词"乃指用词恰当，有合适的含义与文辞。 "启请"是请求、奉告的尊敬说法。 "释放"指解脱、离弃诸烦恼。 "恰当放置"指修行中的合理安顿。 "当场停顿"用词表现此意。 "字辞分明"旨在清楚展现语文组织。
‘‘Kāraṇe ceva citte ca, khaṇasmiṃ vivarepi ca;
（此段巴利原文未完整提供，缺文无法翻译）
Vemajjhādīsu atthesu ‘antarā’ti ravo gato’’ti.
此言“究竟有烦恼等中‘间断’之声起”，是也。
Hi vuttaṃ. Anupādāyāti taṇhādiṭṭhivasena kañci dhammaṃ aggahetvā, yehi vā kilesehi muccati, tesaṃ lesamattampi aggahetvā. Āsavehīti bhavato ā bhavaggaṃ, dhammato ca ā gotrabhuṃ savanato pavattanato āsavasaññitehi kilesehi. Upalakkhaṇavacanamattañcetaṃ. Tadekaṭṭhatāya hi sabbehipi kilesehi sabbehipi pāpadhammehi cittaṃ vimuccatiyeva. Cittaṃ vimuccīti cittaṃ arahattamaggakkhaṇe āsavehi vimuccamānaṃ hutvā arahattaphalakkhaṇe vimucci. Tadatthaṃ vivarati ‘‘ayañhī’’tiādinā. Caṅkamenāti caṅkamanakiriyāya. Visesanti attanā laddhamaggaphalato visesamaggaphalaṃ. Vivaṭṭūpanissayabhūtaṃ kataṃ upacitaṃ puññaṃ yenāti katapuñño, arahattādhigamāya katādhikāroti attho. Padhānamanuyuñjāti vīriyamanuyuñjāhi, arahattasamāpattiyā anuyogaṃ karohīti vuttaṃ hoti. Hohisīti bhavissasi. Kathādosoti kathāya doso vitathabhāvo. Accāraddhanti ativiya āraddhaṃ. Uddhaccāyāti uddhatabhāvāya. Handāti vossaggavacanaṃ. Tena hi adhunāyeva yojemi, na panāhaṃ papañcaṃ karomīti vossaggaṃ karoti. Vīriyasamataṃ yojemīti caṅkamanavīriyassa adhimattattā tassa hāpanavasena samādhinā samatāpādanena vīriyassa samataṃ samabhāvaṃ yojemi, vīriyena vā samathasaṅkhātaṃ samādhiṃ yojemītipi attho. Dvidhāpi hi pāṭho dissati. Vissamissāmīti assasissāmi. Idāni tassa visesato pasaṃsanārahabhāvaṃ dassetuṃ ‘‘tenā’’tiādi vuttaṃ. Tenāti catuiriyāpathavirahitatākāraṇena. ‘‘Anipanno’’tiādīni paccuppannavacanāneva. Parinibbutopi so ākāseyeva parinibbāyi. Tasmā therassa kilesaparinibbānaṃ, khandhaparinibbānañca visesena pasaṃsārahaṃ acchariyabbhutamevāti.
确有此说。所言“无着”（anupādāya）者，即以对渴爱类之所现见为执取之法，借助此法及诸烦恼而获解脱；并且连烦恼之微尘亦被舍断。所谓“烦恼”（āsava），乃指存在之根源、法之根源，及种族根源——乃因“存在”轮回、“法”行转、族类薪火相传而生的烦恼染污。此仅以称呼分别之辞而说罢了。其意在于：凡一切烦恼、恶法皆令心得解脱。心得解脱者，于阿拉汉道果顿达时，已离烦恼之状态，故于阿拉汉殊胜相见时，心亦得解脱。为此作了说明时，起“今此……”等语。术语“行著”（caṅkamaṇa）指趋向，进取；特指自得殊胜道果的独特趋向。称为“功德增长”、“功德修成”，是指导向阿拉汉所作之功德修习及其增长者。所谓“努力继行”（padhāna-manuyuñjāti）是以努力相应而专注修行，遂得阿拉汉成就。徳业将会成就（hohisi）。“妄语”（kathādosoti）指以语言虚妄欺骗。“极度坚定”谓异常坚固坚离；“动乱”指心情不稳或烦躁。“手放下”即放弃执著。现今我正将其连接而言，并非造业纷扰而是放下执著。以努力生如定力般均衡之功，以勤修定力成齐一平衡，或者以勤修定力产生之相应正定相乘相资，即是此义。课程可分两途径解读，我将勉力说明。若用“我应呼吸吐纳”表达即表示我须修学。为彰显特别赞叹，故起“因此”语，言甚无染净除四圣道品之果功德所在。以“不附着”（anipanno）等当下分词，论及现前事实。虽已涅槃，犹如虚空般广大无边。是以赞叹此长老已断烦恼涅槃及五蕴涅槃殊胜超群之妙。
Dutiyadivaseti therena arahattapattadivasato dutiyadivase. Pañcamiyanti tithīpekkhāya vuttaṃ, ‘‘dutiyadivase’’ti iminā tulyādhikaraṇaṃ. Bhinnaliṅgampi hi tulyatthapadaṃ dissati yathā ‘‘guṇo pamāṇaṃ, vīsati cittāni’’ iccādi. Kāḷapakkhassāti sāvaṇamāsakāḷapakkhassa. Paṭhamañhi māsaṃ khaṇḍaphullapaṭisaṅkharaṇamakaṃsu, paṭhamamāsabhāvo ca majjhimappadesavohārena. Tattha hi purimapuṇṇamito yāva aparā puṇṇamī, tāva eko māsoti voharanti. Tato tīṇi divasāni rājā maṇḍapamakāsi, tato dutiyadivase thero arahattaṃ sacchākāsi, tatiyadivase pana sannipatitvā therā saṅgītimakaṃsu, tasmā āsaḷhimāsakāḷapakkhapāṭipadato yāva sāvaṇamāsakāḷapakkhapañcamī , tāva pañcadivasādhiko ekamāso hoti. Samānoti uppajjamāno. Haṭṭhatuṭṭhacittoti ativiya somanassacitto, pāmojjena vā haṭṭhacitto pītiyā tuṭṭhacitto. Ekaṃsanti ekasmiṃ aṃse, vāmaṃseti attho. Tathā hi vaṅgīsasuttavaṇṇanāyaṃ vuttaṃ –
“第二日”指长老于阿拉汉果成就日之后之次日。又因观占日数，谓“第二日”，此为等同称谓。男女异体亦有相等次序之义，如“衣料厚薄”“二十有五色”等说。所谓“卡拉巴克夏”，为雨季半月。初雨季月乃因半月盛满花果而定义，是为初雨季月。前满月至后满月之间，有一整月。继而有三日国王设立宫殿，次日长老显露阿拉汉证果，第三日长老们会晤共修，是故由雨季半月至下一雨季半月之五日，合计为五日余；因之一个月始成。“生起”为产生之意，“举手欢喜”谓极为欢喜生心。若由欢喜导致欢悦生起，则称喜悦满足。单分为一部分或左部分，即在一处等义。故于部众传记中言：“此称‘一部分袈裟’，谓整件袈裟因其覆盖而得名，如其整件覆盖时即为袈裟。”（语出长老传第2册345页）
‘‘Ekaṃsaṃ cīvaranti ettha puna saṇṭhāpanavasena evaṃ vuttaṃ, ekaṃsanti ca vāmaṃsaṃ pārupitvā ṭhitassetaṃ adhivacanaṃ. Yato yathā vāmaṃsaṃ pārupitvā ṭhitaṃ hoti, tathā cīvaraṃ katvāti evamassattho veditabbo’’ti (su. ni. aṭṭha. 2.345).
此言“当说‘一部分袈裟’时，是因整备聚合修整故。‘一部分’即指左旁边覆盖部分，俗称”，缘何称名，谓如左袍覆盖之状，故指袈裟，依此解说取义。”（出自长老传释经第2册第345页）
Bandha…pe… viyāti vaṇṭato pavuttasuparipakkatālaphalamiva. Paṇḍu…pe… viyāti sitapītapabhāyuttapaṇḍuromajakambale ṭhapito jātimā maṇi viya, jātivacanena cettha kuttimaṃ nivatteti. Samuggatapuṇṇacando viyāti juṇhapakkhapannarasuposathe samuggato soḷasakalāparipuṇṇo cando viya. Bālā…pe… viyāti taruṇasūriyapabhāsamphassena phullitasuvaṇṇavaṇṇaparāgagabbhaṃ satapattapaddhaṃ viya. ‘‘Piñjarasaddo hi hemavaṇṇapariyāyo’’ti (sārattha. ṭī. 1.22) sāratthadīpaniyaṃ vutto. Pariyodātenāti pabhassarena. Sappabhenāti vaṇṇappabhāya, sīlappabhāya ca samannāgatena. Sassirikenāti sarīrasobhaggādisaṅkhātāya siriyā ativiya sirimatā. Mukhavarenāti yathāvuttasobhāsamalaṅkatattā uttamamukhena. Kāmaṃ ‘‘ahamasmi arahattaṃ patto’’ti nārocesi, tathārūpāya pana uttamalīḷāya gamanato passantā sabbepi tamatthaṃ jānanti, tasmā ārocento viya hotīti āha ‘‘attano arahattappattiṃ ārocayamāno viya agamāsī’’ti.
“连接…就…”谓如缠绕登藤般，果实成熟饱满之状。 “苍白…就…”谓置于白黄苍弱氛围之毯旁，宝石般耀眼洁净，此处“出生”言归结于字面意义。 “聚满月夜”说法，及于十四日过望月俗会尤其完整，满月时月光辉映十分明澈。 “愚昧…就…”谓如壮阳光辉闪耀，花开鲜艳璀璨，气象极盛。 “篱笆的声音虽为白金色覆盖之名”，乃为梵言洞义注解。 “净化”意谓光明澄澈之意。“纯洁无瑕”乃具品德光辉之称谓。“尊贵面容”指具足身体华美辉煌，是为极上面貌。人以言曰：“吾已获阿拉汉果”，实为表明最高妙乐之游行，故旁观者皆能明了其意，故称其似在表露。由此言说曰“显现如同外显阿拉汉证果者前来”。
Kimatthaṃ panāyaṃ evamārocayamāno viya agamāsīti? Vuccate – so hi ‘‘attupanāyikaṃ akatvā aññabyākaraṇaṃ bhagavatā saṃvaṇṇita’’nti manasi karitvā ‘‘sekkhatāya dhammavinayasaṅgītiyā gahetumayuttampi bahussutattā gaṇhissāmā’’ti nisinnānaṃ therānaṃ arahattappattivijānanena somanassuppādanatthaṃ, ‘‘appamatto hohī’’ti bhagavatā dinnaovādassa ca saphalatādīpanatthaṃ evamārocayamāno viya agamāsīti. Āyasmatomahākassapassaetadahosi samasamaṭṭhapanādinā yathāvuttakāraṇena satthukappattā. Dhareyyāti vijjamāno bhaveyya. ‘‘Sobhati vata te āvuso ānanda arahattasamadhigamatā’’tiādinā sādhukāramadāsi. Ayamidha dīghabhāṇakānaṃ vādo. Khuddakabhāṇakesu ca suttanipātakhuddakapāṭhabhāṇakānaṃ vādotipi yujjati tadaṭṭhakathāsupi tathā vuttattā.
“为何如此显露阿拉汉果证？”答曰：“彼心念‘不自行护自身，不起他念’，此乃世尊所转述教法。意在指为对诸长老阿拉汉果证之知见，勤勉精进地加以宣说，目的在激发欢喜心，故有‘当勤勉’之佛语。此亦宣说之成就果实。”尊者大咖萨巴则以庄严原因同此时间与佛陀同在。答曰：“须有坚定持守。”以“阿难尊者言，‘汝光辉，阿难，因得证阿拉汉正定而生’”等语示法喜。此为长篇讲说。于较短讲诵及各散论中亦有所援引，故此注疏书中亦得如此传述。
Majjhimaṃ nikāyaṃ bhaṇanti sīlenāti majjhimabhāṇakā, tappaguṇā ācariyā. Yathāvuḍḍhanti vuḍḍhapaṭipāṭiṃ, tadanatikkamitvā vā. Tatthāti tasmiṃ bhikkhusaṅghe. Ānandassa etamāsananti sambandho. Tasmiṃ samayeti tasmiṃ evaṃkathanasamaye. Thero cintesi ‘‘kuhiṃ gato’’ti pucchantānaṃ attānaṃ dassente ativiya pākaṭabhāvena bhavissamānattā, ayampi majjhimabhāṇakesveva ekaccānaṃ vādo, tasmā itipi eke vadantīti sambandho. Ākāsena āgantvā attano āsaneyeva attānaṃ dassesītipi tesameva ekacce vadanti. Pulliṅgavisaye hi ‘‘eke’’ti vutte sabbattha ‘‘ekacce’’ti attho veditabbo. Tīsupi cettha vādesu tesaṃ tesaṃ bhāṇakānaṃ tena tenākārena āgatamattaṃ ṭhapetvā visuṃ visuṃ vacane aññaṃ visesakāraṇaṃ natthi. Sattamāsaṃ katāya hi dhammavinayasaṅgītiyā kadāci pakatiyāva, kadāci pathaviyaṃ nimujjitvā, kadāci ākāsena āgatattā taṃ tadāgamanamupādāya tathā tathā vadanti. Apica saṅgītiyā ādidivaseyeva paṭhamaṃ pakatiyā āgantvā tato paraṃ ākāsamabbhuggantvā parisaṃ pattakāle tato otaritvā bhikkhupantiṃ apīḷento pathaviyaṃ nimujjitvā āsane attānaṃ dassesītipi vadanti. Yathā vā tathā vā āgacchatu, āgamanākāramattaṃ na pamāṇaṃ, āgantvā gatakāle āyasmato mahākassapassa sādhukāradānameva pamāṇaṃ satthārā dātabbasādhukāradāneneva arahattappattiyā aññesampi ñāpitattā, bhagavati dharamāne paṭiggahetabbāya ca pasaṃsāya therassa paṭiggahitattā. Tasmā tamatthaṃ dassento ‘‘yathā vā’’tiādimāha. Sabbatthāpīti sabbesupi tīsu vādesu.
中部经藏中所称的「戒戒」者，是指中道戒的教法者、具德的老师。所谓「如实长进其长进之行，或超越之」者，是指在比库僧团之中。此为阿难尊者的陈述。所谓「在其时」者，即在此说法时。长老们思虑「去向何处」时，对于求问者以极明显的方式示现自身，如同中道戒法师一般，这亦为某种说法，故称作「因缘」。又有长老经由虚空来到自己的座位展示自身，亦为上述某些说法之体现。关于阳性词「一」之用法，应全体视作「某些」之义。在此三种说法中，各自教法师以其教法方式降临呈现，言词清楚，互无相异。过去七个月中，会集诵律法时，时而于会众中，时而隐没于地，时而从虚空降临，于不同日子依此依彼地诵教传论。在诵律初日，会众集会之时，先自空中降临，再于僧众之上空掠过，继而入地隐没，乃至现于座位示现自身而说法。或由此，或由彼降临，降临形式本无定量。曾于到达之时，为世尊大咖萨巴尊者讨舍利，赠以善果金者，及为他众敦请阿拉汉之果，示证可证，世尊行法受授并称赞尊者之摄持。故以此事显现，言「如是」等语。此义在三种说法中无所不含。
Bhikkhū āmantesīti bhikkhū ālapīti ayamettha attho, aññatra pana ñāpanepi dissati yathā ‘‘āmantayāmi vo bhikkhave, (dī. ni. 2.218) paṭivedayāmi vo bhikkhave’’ti (a. ni. 7.72) pakkosanepi dissati yathā ‘‘ehi tvaṃ bhikkhu mama vacanena sāriputtaṃ āmantehī’’ti (a. ni. 9.11) ālapanepi dissati yathā ‘‘tatra kho bhagavā bhikkhū āmantesi ‘bhikkhavo’ti’’ (saṃ. ni. 1.249), idhāpi ālapaneti sāratthadīpaniyaṃ (sārattha. ṭī. 1.paṭhamamahāsaṅgītikathāvaṇṇanā) vuttaṃ. Ālapanamattassa pana abhāvato ‘‘kiṃ paṭhamaṃ saṅgāyāmā’’tiādinā vuttena viññāpiyamānatthantarena ca sahacaraṇato ñāpaneva vaṭṭati, tasmā āmantesīti paṭivedesi viññāpesīti attho vattabbo. ‘‘Tatra kho bhagavā bhikkhū āmantesi ‘bhikkhavo’ti, ‘bhaddante’ti te bhikkhū bhagavato paccassosu’’ntiādīsu (saṃ. ni. 1.249) hi ālapanamattameva dissati, na viññāpiyamānatthantaraṃ, taṃ pana ‘‘bhūtapubbaṃ bhikkhave’’tiādinā (saṃ. ni. 1.249) paccekameva āraddhaṃ. Tasmā tādisesveva ālapane vaṭṭatīti no takko. Saddavidū pana vadanti ‘‘āmantayitvā devindo, vissakammaṃ mahiddhika’ntiādīsu (cariyā. 107) viya mantasaddo guttabhāsane. Tasmā ‘āmantesī’ti etassa sammantayīti attho’’ti. ‘‘Āvuso’’tiādi āmantanākāradīpanaṃ. Dhammaṃ vā vinayaṃ vāti ettha vā-saddo vikappane, tena ‘‘kimekaṃ tesu paṭhamaṃ saṅgāyāmā’’ti dasseti. Kasmā āyūti āha ‘‘vinaye ṭhite’’tiādi. ‘‘Yasmā, tasmā’’ti ca ajjhāharitvā yojetabbaṃ. Tasmāti tāya āyusarikkhatāya . Dhuranti jeṭṭhakaṃ. No nappahotīti pahotiyeva. Dvipaṭisedho hi saha atisayena pakatyatthadīpako.
比库所称之「召唤」义即比库语词之意，除告知之外尚有劝导义，如「我召唤汝等，比库！我达知汝等，比库！」(大念处经)，劝唤义如「来，比库，依我之言劝说沙利子！」(阿毗尼附)，对话义如「世尊于彼处召唤比库『比库们』」(集律论)，此亦言说义之提示。然缺少言语之呼请，仅以「何人初参与会议？」等语表明，显现知会实义，此故召唤含有告知与劝说之义。彼处言「世尊召唤比库『比库们』『尊者们』，彼比库皆承闻世尊」等语，显现为提示语，不包含宣告义。此前以「诸比库」等语为逐一始发言者。于是此等言语包含言说义，故不为无理。识字者言：「召唤」若如「召告天帝，施大功德」(业处论)，便为意思言辞，如宣说般之言辞。故「召唤」意指顺从其说。诸如「尊者」等呼语即为召唤发声形式。言「朋友」等，为召唤意，若变更为法，显示「何人先参与会中」之意。故言语关乎号召含义，不拘其他。
Etadagganti eso aggo. Liṅgavipallāsena hi ayaṃ niddeso. Yadidanti ca yo ayaṃ, yadidaṃ khandhapañcakanti vā yojetabbaṃ. Evañhi sati ‘‘etadagga’’nti yathārutaliṅgameva. ‘‘Yadida’’nti padassa ca ayaṃ sabhāvo, yā tassa tassa atthassa vattabbassa liṅgānurūpena ‘‘yo aya’’nti vā ‘‘yā aya’’nti vā ‘‘yaṃ ida’’nti vā yojetabbatā tathāyevassa tattha tattha dassitattā. Bhikkhūnaṃ vinayadharānanti niddhāraṇachaṭṭhīniddeso.
此「此为首」者即为「首者」之义。以形相误差视之，此言即释义。所谓「此者」者，指某物之性质，即是以所当述义之形相，予以称为「此者」「此为」等。且于比库律法传说中，断别六品，经律之教与诠释之总说，名为「比库律本」。
Attanāva attānaṃ sammannīti sayameva attānaṃ sammataṃ akāsi. ‘‘Attanā’’ti hi idaṃ tatiyāvisesanaṃ bhavati, tañca parehi sammannanaṃ nivatteti, ‘‘attanā’’ti vā ayaṃ vibhatyantapatirūpako abyayasaddo . Keci pana ‘‘liṅgatthe tatiyā abhihitakattubhāvato’’ti vadanti. Tadayuttameva ‘‘thero’’ti kattuno vijjamānattā. Vissajjanatthāya attanāva attānaṃ sammannīti yojetabbaṃ. Pucchadhātussa dvikammikattā ‘‘upāliṃ vinaya’’nti kammadvayaṃ vuttaṃ.
自我尊敬者，谓自自己尊敬自我。此谓「自我」为第三人称修饰词，而他人之尊敬则不属此义，此「自我」为不可坏之音，即永恒不变的词组。然有说谓「此属第三性之修辞」，而「长老」一词亦从属此义。为消除他人误会，自我自敬应建立，此谓律学教义。于所问者动词，两词组合成「伍巴离律」。
Bījaniṃ gahetvāti ettha bījanīgahaṇaṃ dhammakathikānaṃ dhammatāti veditabbaṃ. Tāya hi dhammakathikānaṃ parisāya hatthakukkuccamukhavikārādi paṭicchādīyati. Bhagavā ca dhammakathikānaṃ dhammatādassanatthameva vicitrabījaniṃ gaṇhāti. Aññathā hi sabbassapi lokassa alaṅkārabhūtaṃ paramukkaṃsagatasikkhāsaṃyamānaṃ buddhānaṃ mukhacandamaṇḍalaṃ paṭicchādetabbaṃ na siyā. ‘‘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. Kismiṃ vatthusminti, methunadhammeti ca nimittatthe bhummavacanaṃ. ‘‘Kattha paññatta’’ntiādinā dassitena saha tadavasiṭṭhampi saṅgahetvā dassetuṃ ‘‘vatthumpi pucchī’’tiādi vuttaṃ.
持种子义，即此指持种之法师、持法之法义。由此法义，佛教持法者多谓，有时掩而不显其貌，如狨猴覆面之状。世尊以法义为趣，视为持种法义。若不然，众生世界之装饰物，如佛祖口中之璀璨光环，不应被遮蔽。言「初次朋友，何处受此犯戒」乃因律会前，初犯之意尚不成立。然佛陀以戒律规定，及律藏三藏固定之教法，判定所谓「初犯」成立。因佛陀三藏、尤其是律藏皆于佛陀住世时已成固定之义故也。此「处」字意涵羽毛形之干用。又言「何处犯戒」等，以此意显现，遂便于会中演述此事，乃至亲自询问「问处」等词。
Saṅgītikārakavacanasammissaṃ vā nu kho, suddhaṃ vā buddhavacananti āsaṅkāpariharaṇatthaṃ, yathāsaṅgītasseva pamāṇabhāvaṃ dassanatthañca pucchaṃ samuddharitvā vissajjento ‘‘kiṃ panetthā’’tiādimāha. Ettha paṭhamapārājiketi etissaṃ tathāsaṅgītāya paṭhamapārājikapāḷiyaṃ. Tenevāha ‘‘na hi tathāgatā ekabyañjanampi niratthakaṃ vadantī’’ti. Apanetabbanti atirekabhāvena niratthakatāya, vitathabhāvena vā ayuttatāya chaḍḍetabbavacanaṃ. Pakkhipitabbanti asampuṇṇatāya upanetabbavacanaṃ. Kasmāti āha ‘‘na hī’’tiādi. Sāvakānaṃ pana devatānaṃ vā bhāsiteti bhagavato pucchāthomanādivasena bhāsitaṃ sandhāyāha. Sabbatthāpīti bhagavato sāvakānaṃ devatānañca bhāsitepi. Taṃ pana pakkhipanaṃ sambandhavacanamattasseva, na sabhāvāyuttiyā atthassāti dasseti ‘‘kiṃ pana ta’’ntiādinā sambandhavacanamattanti pubbāparasambandhavacanameva. Idaṃ paṭhamapārājikanti vavatthapetvā ṭhapesuṃ imināva vācanāmaggena uggahaṇadhāraṇādikiccanipphādanatthaṃ, tadatthameva ca gaṇasajjhāyamakaṃsu ‘‘tena…pe… viharatī’’ti. Sajjhāyārambhakāleyeva pathavī akampitthāti vadanti, tadidaṃ pana pathavīkampanaṃ therānaṃ dhammasajjhāyānubhāvenāti ñāpetuṃ ‘‘sādhukāraṃ dadamānā viyā’’ti vuttaṃ. Udakapariyantanti pathavīsandhārakaudakapariyantaṃ. Tasmiñhi caliteyeva sāpi calati, etena ca padesapathavīkampanaṃ nivatteti.
有关会诵之语，人以为如佛言般纯正，怀疑故而证实，深入追问「此处为何」，此为首犯之戒罪名称。此名由三种诵藏所附加之首犯巴利语名。佛世尊曾谕曰「如来绝不会无故多说一字」。意即，若有增重复言，则属无谓多余，应予舍弃。若不足，则为未尽，应详加补充。由此缘故言「不可」等语而止。弟子及天人皆承佛问，声闻与天人应和。此乃限定言语，仅指与先前语意相依言语，不可作全然本义推理。此是首犯戒条讲解建立者之语，乃为便于记忆、会诵所设。从而诵师初习时说「彼时大地不动摇」，乃因长老禅定，会聚与该地震动现象有所关联。水环说者，指地水界相互围绕联结。地在运动时，该处亦随之震动。
Kiñcāpi pāḷiyaṃ gaṇanā natthi, saṅgītimāropitāni pana ettakānevāti dīpetuṃ ‘‘pañcasattati sikkhāpadānī’’ti vuttaṃ ‘‘purimanayenevā’’ti etena sādhukāraṃ dadamānā viyāti atthamāha. Na kevalaṃ sikkhāpadakaṇḍavibhaṅganiyameneva, atha kho pamāṇaniyamenāpīti dassetuṃ ‘‘catusaṭṭhibhāṇavārā’’ti vuttaṃ. Ettha ca bhāṇavāroti –
况且巴利语并无计数法，但因计数已被强加，因此说“五十七条戒”，又称“以数前列”，这样给予正当的说明。此处不仅是戒律章节划分中的规则，还有章节数目规定之义，故而说“四十六章”。这里的“章”指的是——
‘‘Aṭṭhakkharā ekapadaṃ, ekagāthā catuppadaṃ;
“八个字为一句，一首偈四句；
Gāthā cekā mato gantho, gantho bāttiṃsatakkharo.
各偈算作一篇，一篇含有三十二个字；
Bāttiṃsakkharaganthānaṃ, paññāsadvisataṃ pana;
三十二段组成五十二篇；
Bhāṇavāro mato eko, svaṭṭhakkharasahassako’’ti.
认为一章之一，章约一千字。”
Evaṃ aṭṭhakkharasahassaparimāṇo pāṭho vuccati. Bhaṇitabbo vāro yassāti hi bhāṇavāro, ekena sajjhāyanamaggena kathetabbavāroti attho. Khandhakanti mahāvaggacūḷavaggaṃ. Khandhānaṃ samūhato, pakāsanato vā khandhakoti hi vuccati, khandhāti cettha pabbajjūpasampadādivinayakammasaṅkhātā, cārittavārittasikkhāpadasaṅkhātā ca paññattiyo adhippetā. Pabbajjādīni hi bhagavatā paññattattā paññattiyoti vuccanti. Paññattiyañca khandhasaddo dissati ‘‘dārukkhandho, (a. ni. 6.41) aggikkhandho (a. ni. 7.72), udakakkhandho’’tiādīsu (a. ni. 5.45; 6.37) viya. Apica bhāgarāsaṭṭhatāpi yujjatiyeva tāsaṃ paññattīnaṃ bhāgato, rāsito ca vibhattattā, taṃ pana vinayapiṭakaṃ bhāṇakehi rakkhitaṃ gopitaṃ saṅgahāruḷhanayeneva cirakālaṃ anassamānaṃ hutvā patiṭṭhahissatīti āyasmantaṃ upālittheraṃ paṭicchāpesuṃ ‘‘āvuso imaṃ tuyhaṃ nissitake vācehī’’ti.
如此，称此诵本约有一千字的篇幅。所谓应诵数，是指由一段一句的数量决定其应诵时的篇幅。所谓篇，指的是律藏中的小卷。所谓律藏，是指与出家、受戒等律仪相关的行为规范，以及戒律的章节条文和教令统称为律藏章节。受戒等皆由世尊所制定，故称为「制定」。而“制定”一词，如同“木节”（例a.ni.6.41）、“火节”（a.ni.7.72）、“水节”（例a.ni.5.45;6.37）等词，都是对部分整体的指称。即使章节数量众多，这些制定如部分一样紧密结合，且因其详分层次，故律藏经文由诵者保护、守护和整合，长时不变确立下去。对此，尊者 Upāli 长老如是称赞曰：“善友，此乃汝依止的语句。”
Dhammaṃ saṅgāyitukāmoti suttantābhidhammasaṅgītiṃ kattukāmo ‘‘dhammo ca vinayo ca desito paññatto’’tiādīsu (dī. ni. 2.216) viya pārisesanayena dhammasaddassa suttantābhidhammesveva pavattanato. Ayamattho upari āvi bhavissati.
欲集摄教法者，故题为“经文与论说集”者，如《经论集》所言：“法与律皆被宣说，且已成文”诸文(《长部大品》经文2.216所示)，以此因缘，在教法范围内称为经文与论说的集摄。此义以后将进一步说明。
Saṅghaṃ ñāpesīti ettha heṭṭhā vuttanayena attho veditabbo. Kataraṃ āvuso piṭakanti vinayāvasesesu dvīsu piṭakesu kataraṃ piṭakaṃ. Vinayābhidhammānampi khuddakasaṅgītipariyāpannattā tamantarena vuttaṃ ‘‘suttantapiṭake catasso saṅgītiyo’’ti. Saṅgītiyoti ca saṅgāyanakāle dīghādivasena visuṃ visuṃ niyametvā saṅgayhamānattā nikāyāva vuccanti. Tenāha ‘‘dīghasaṅgīti’’ntiādi. Suttāneva sampiṇḍetvā vaggakaraṇavasena tayo vaggā, nāññānīti dassetuṃ ‘‘catuttiṃsa suttāni tayo vaggā’’ti vuttaṃ. Tasmā catuttisaṃ suttāni tayo vaggā honti, suttāni vā catuttiṃsa, tesaṃ vaggakaraṇavasena tayo vaggā, tesu tīsu vaggesūti yojetabbaṃ. ‘‘Brahmajālasuttaṃ nāma atthi, taṃ paṭhamaṃ saṅgāyāmā’’ti vutte kasmāti codanāsambhavato ‘‘tividhasīlālaṅkata’’ntiādimāha. Hetugabbhāni hi etāni. Cūḷamajjhimamahāsīlavasena tividhassāpi sīlassa pakāsanattā tena alaṅkataṃ vibhūsitaṃ tathā nānāvidhe micchājīvabhūte kuhanalapanādayo viddhaṃsetīti nānāvidhamicchājīvakuhanalapanādividdhaṃsanaṃ. Tattha kuhanāti kuhāyanā, paccayapaṭisevanasāmantajappanairiyāpathasannissitasaṅkhātena tividhena vatthunā vimhāpanāti attho. Lapanāti vihāraṃ āgate manusse disvā ‘‘kimatthāya bhonto āgatā, kiṃ bhikkhū nimantetuṃ. Yadi evaṃ gacchatha, ahaṃ pacchato bhikkhū gahetvā āgacchāmī’’ti evamādinā bhāsanā. Ādisaddena pupphadānādayo, nemittikatādayo ca saṅgaṇhāti. Apicettha micchājīvasaddena kuhanalapanāhi sesaṃ anesanaṃ gaṇhāti. Ādisaddena pana tadavasesaṃ mahicchatādikaṃ dussilyanti daṭṭhabbaṃ. Dvāsaṭṭhi diṭṭhiyo eva paliveṭhanaṭṭhena jālasarikkhatāya jālaṃ, tassa viniveṭhanaṃ apaliveṭhakaraṇaṃ tathā.
论及僧团，宜依以下所说理解其义。所谓经藏者者，谓律藏两部经律总称。论藏亦因小集总附而称为其类之间。又有言：“经集部有四集”，集者即集摄之义，谓在经律之间依长部等法集之时，分明之所，称作“长集”等，是也。故此谓“长集”等名。此外，诸经汇集成编，分为三部宗旨，是以谓“三部”。其结集时，将经文相纂，经卷分三部分，谓三部经集。所谓“三部”者，三大经集合也。又有言：“《梵网经》为第一集摄”，亦因启发。所谓“有三种品德装饰”，谓小乘中，品德以此三种为明白彰显，其装饰即为演说，同时揭示各种恶业之起因，如隐蔽种种邪行凶言等，其目的在于驳斥各种恶业成因。此中隐蔽，即是依缘分而起狡诈伪装施以糊弄人者。这里“敷衍”是指行者来访论说之际，谓言：“尊者来此，所为何事？欲何事？若如此行，将从后方接领弟子”之类言教。开头言论诸如供奉花等项之类，因具示例性而简集之。虽然如此，仍有隐瞒恶业言辞，至于残余部分聚集成册。以开头言辞遮盖残余众多邪恶言语成败之观，因而明显。由此可见，六十二见因被谶预之网状覆蔽，故有灭除之法，如治疗除病之理。
Antarā ca bhante rājagahaṃ antarā ca nāḷandanti ettha antarāsaddo vivare ‘‘apicāyaṃ bhikkhave tapodādvinnaṃ mahānirayānaṃ antarikāya āgacchatī’’tiādīsu (pārā. 231) viya. Tasmā rājagahassa ca nāḷandassa ca vivareti attho daṭṭhabbo. Antarāsaddena pana yuttattā upayogavacanaṃ kataṃ. Īdisesu ṭhānesu akkharacintakā ‘‘antarā gāmañca nadiñca yātī’’ti evaṃ ekameva antarāsaddaṃ payujjanti, so dutiyapadenapi yojetabbo hoti. Ayojiyamāne hi upayogavacanaṃ na pāpuṇāti sāmivacanassa pasaṅge antarāsaddayogena upayogavacanassa icchitattā. Tattha rañño kīḷanatthaṃ paṭibhānacittavicitraagāramakaṃsu, taṃ ‘‘rājāgāraka’’nti vuccati, tasmiṃ. Ambalaṭṭhikāti rañño uyyānaṃ. Tassa kira dvārasamīpe taruṇo ambarukkho atthi, taṃ ‘‘ambalaṭṭhikā’’ti vadanti, tassa samīpe pavattattā uyyānampi ‘‘ambalaṭṭhikā’’ tveva saṅkhyaṃ gataṃ yathā ‘‘varuṇanagara’’nti, tasmā ambalaṭṭhikāyaṃ nāma uyyāne rājāgāraketi attho. Aviññāyamānassa hi viññāpanatthaṃ etaṃ ādhāradvayaṃ vuttaṃ rājāgārametassāti vā rājāgārakaṃ, uyyānaṃ, rājāgāravati ambalaṭṭhikāyaṃ nāma uyyāneti attho. Bhinnaliṅgampi hi visesanapadamatthī’’ti keci vadanti, evaṃ sati rājāgāraṃ ādhāro na siyā. ‘‘Rājāgāraketi evaṃnāmake uyyāne abhiramanārahaṃ kira rājāgārampi. Tattha, yassa vasenetaṃ evaṃ nāmaṃ labhatī’’ti (vajira. ṭī. paṭhamamahāsaṅgītikathāvaṇṇanā) vajirabuddhitthero. Evaṃ sati ‘‘ambalaṭṭhikāya’’nti āsannataruṇambarukkhena visesetvā ‘‘rājāgārake’’ti uyyānameva nāmavasena vuttanti attho āpajjati, tathā ca vuttadosova siyā. Suppiyañca paribbājakanti suppiyaṃ nāma sañcayassa antevāsiṃ channaparibbājakañca. Brahmadattañca māṇavanti ettha taruṇo ‘‘māṇavo’’ti vutto ‘‘ambaṭṭho māṇavo, aṅgako māṇavo’’tiādīsu (dī. ni. 1.259, 211) viya, tasmā brahmadattaṃ nāma taruṇapurisañca ārabbhāti attho. Vaṇṇāvaṇṇeti pasaṃsāya ceva garahāya ca. Atha vā guṇo vaṇṇo, aguṇo avaṇṇo, tesaṃ bhāsanaṃ uttarapadalopena tathā vuttaṃ yathā ‘‘rūpabhavo rūpa’’nti.
“其中有称谓分别”的章，载于《尸婆罗长部》231经等，如言：“此地狱众生因不取修苦行，进入高热大地狱之界”诸文。故此语在王舍城及那烂陀寺之间的章节中当明了。“其中有称谓分别”，是指为说明诸语用法而言。此地文字有学者逐字考量，谓“间隔”是村庄河流间的通行，故谓“间隔”有第二义。若未被附加，则不能称为用语。因那时国王与其侍从聚谈游戏，居所亦称“王舍处”。据说王园中有树木一株，谓之“抱树”。树旁经常活动之园亦被称为抱树林，如“波罗奈城”等，故本称“抱树林”，乃王宅之园也。因认知未达全解，故以此二义释其所指，园为有抱树林之名之地。有人不同意，谓二义均属别体词，未必是园之本义。又有“王宅”为名的园林，适合享乐者，故称王宅园。凡是居住之处，得名于主要特征，无论园中有抱树，则名抱树林园，为王宅园。如果未能识别，即谓为宣告依据。与“游方者”等名相似，如“游方者”为游方行者，名为集会之场所。婆罗门达塔处，有青年称“学徒”，故以青年男子有名为“学徒”。如色相有赞美或恶意，称为善色、恶色。其语音以词尾略省称呼，如色相亦称为色。
‘‘Tato para’’ntiādimhi ayaṃ vacanakkamo – sāmaññaphalaṃ panāvuso ānanda kattha bhāsitanti? Rājagahe bhante jīvakambavaneti. Kena saddhinti? Ajātasattunā vedehiputtena saddhinti. Atha kho āyasmā mahākassapo āyasmantaṃ ānandaṃ sāmaññaphalassa nidānampi pucchi, puggalampi pucchīti. Ettha hi ‘‘kaṃ ārabbhā’’ti avatvā ‘‘kena saddhi’’nti vattabbaṃ. Kasmāti ce? Na bhagavatā eva etaṃ suttaṃ bhāsitaṃ, raññāpi ‘‘yathā nu kho imāni puthusippāyatanānī’’tiādinā (dī. ni. 1.163) kiñci kiñci vuttamatthi, tasmā evameva vattabbanti. Imināva nayena sabbattha ‘‘kaṃ ārabbhā’’ti vā ‘‘kena saddhi’’nti vā yathārahaṃ vatvā saṅgītimakāsīti daṭṭhabbaṃ. Tantinti suttavaggasamudāyavasena vavatthitaṃ pāḷiṃ. Evañca katvā ‘‘tivaggasaṅgahaṃ catuttiṃsasuttapaṭimaṇḍita’’nti vacanaṃ upapannaṃ hoti. Pariharathāti uggahaṇavācanādivasena dhāretha. Tato anantaraṃ saṅgāyitvāti sambandho.
“后文”等语句此时出现，谓普通结集果效为何？尊者阿难，何处阐释？答曰：在王舍城中，谓吉维枯林。其依据为何？谓未生怨王子维迪希子。又尊长大咖萨巴问尊者阿难关于普通结集例证及其缘由，复有问人之意。此时须说明“从何而起”“以何因缘”为解说依据。因非世尊直说此经，亦有王者问异部经文〈《达摩尼尼本经》〉之相关语义，故诸处得以说明。由此类推，于各处皆可讨论“从何而起”“以何因缘”之疑虑，适切阐明结集形式。故此以“三部集摄置含三十四经”之语句成就说明。接着乃“收摄”等词有固义。由此次第结集关联。
‘‘Dhammasaṅgaho cā’’tiādinā samāso. Evaṃ saṃvaṇṇitaṃ porāṇakehīti attho. Etena ‘‘mahādhammahadayena, mahādhātukathāya vā saddhiṃ sattappakaraṇaṃ abhidhammapiṭakaṃ nāmā’’ti vuttaṃ vitaṇḍavādimataṃ paṭikkhipitvā ‘‘kathāvatthunāva saddhi’’nti vuttaṃ samānavādimataṃ dasseti. Saṇhañāṇassa, saṇhañāṇavantānaṃ vā visayabhāvato sukhumañāṇagocaraṃ.
“法集”等合成词，谓诸多文本之总称。此义谓为古时所述，也即“以广大法心、大梵界论接合，七部分组成，亦名论藏经”等句，谓是驳斥论争者说，彰显综摄之义，示现微细智慧之道场，谓诸集生者、智慧具有者之极细微知识境界。
Cūḷaniddesamahāniddesavasena duvidhopi niddeso. Jātakādike khuddakanikāyapariyāpanne, yebhuyyena ca dhammaniddesabhūte tādise abhidhammapiṭakeva saṅgaṇhituṃ yuttaṃ, na pana dīghanikāyādippakāre suttantapiṭake, nāpi paññattiniddesabhūte vinayapiṭaketi dīghabhāṇakā jātakādīnaṃ abhidhammapiṭake saṅgahaṃ vadanti. Cariyāpiṭakabuddhavaṃsānañcettha aggahaṇaṃ jātakagatikattā, nettipeṭakopadesādīnañca niddesapaṭisambhidāmaggagatikattā. Majjhimabhāṇakā pana aṭṭhuppattivasena desitānaṃ jātakādīnaṃ yathānulomadesanābhāvato tādise suttantapiṭake saṅgaho yutto, na pana sabhāvadhammaniddesabhūte yathādhammasāsane abhidhammapiṭake, nāpi paññattiniddesabhūte yathāparādhasāsane vinayapiṭaketi jātakādīnaṃ suttantapiṭakapariyāpannataṃ vadanti. Yuttamettha vicāretvā gahetabbaṃ.
小品及大品论书，说明分二种注释。一者如《本生经》等列于小部经集，依据常见法义之注释者，适合于论藏经之编束；非大部等经初传部分之经文注释，也非律藏正典注释。谓大品讲师注释本生传说，因无循序经文讲解而不宜归入经藏；亦谓非律藏法典记载注释，因释经与戒律法条属异系列故有所别。应细察是义，方能明辨。
Evaṃ nimittapayojanakāladesakārakakaraṇappakārehi paṭhamaṃ saṅgītiṃ dassetvā idāni tattha vavatthāpitesu dhammavinayesu nānappakārakosallatthaṃ ekavidhādibhedaṃ dassetuṃ ‘‘evameta’’ntiādimāha. Tattha ‘‘eva’’nti iminā etasaddena parāmasitabbaṃ yathāvuttasaṅgītippakāraṃ nidasseti. ‘‘Yañhī’’tiādi vitthāro. Anuttaraṃ sammāsambodhinti anāvaraṇañāṇapadaṭṭhānaṃ maggañāṇaṃ, maggañāṇapadaṭṭhānañca anāvaraṇañāṇaṃ. Etthantareti abhisambujjhanassa, parinibbāyanassa ca vivare. Tadetaṃ pañcacattālīsa vassānīti kālavasena niyameti. Paccavekkhantena vāti udānādivasena pavattadhammaṃ sandhāyāha. Yaṃ vacanaṃ vuttaṃ, sabbaṃ tanti sambandho. Kiṃ panetanti āha ‘‘vimuttirasamevā’’ti, na tadaññarasanti vuttaṃ hoti. Vimuccitthāti vimutti, rasitabbaṃ assādetabbanti rasaṃ, vimuttisaṅkhātaṃ rasametassāti vimuttirasaṃ, arahattaphalassādanti attho. Ayaṃ ācariyasāriputtattherassa mati (sārattha. ṭī. paṭhamamahāsaṅgītikathāvaṇṇanā). Ācariyadhammapālatthero pana taṃ kecivādaṃ katvā imamatthamāha ‘‘vimuccati vimuccitthāti vimutti, yathārahaṃ maggo phalañca. Rasanti guṇo, sampattikiccaṃ vā , vuttanayena samāso. Vimuttānisaṃsaṃ, vimuttisampattikaṃ vā maggaphalanipphādanato, vimuttikiccaṃ vā kilesānamaccantavimuttisampādanatoti attho’’ti (dī. ni. ṭī. 1.paṭhamamahāsaṅgītikathāvaṇṇanā). Aṅguttaraṭṭhakathāyaṃ pana ‘‘attharasassādīsu attharaso nāma cattāri sāmaññaphalāni, dhammaraso nāma cattāro maggā, vimuttiraso nāma amatanibbāna’’nti (a. ni. aṭṭha. 1.1.335) vuttaṃ.
如是以种种缘起、目的、时间、说明等因缘，先说第一种总颂，现今在经律中所述已成，欲于此处已说明的法律中，为示现多种不同方法的高明技艺及其单一类别差别，故说“如是”等语。其中“如是”者，由此词表达应当观照的教法，如前所述种种总颂的说明方式。“何以”为其详细解释。所谓无上正觉是指无有遮蔽的智慧证知的道知，及以该道知为基础的无遮蔽智慧。此乃浊修远离及般涅槃之说明。谓此乃四十五年之周期，按时间而定。回顾即以迎接雨季等时节概念论述。所说之言法，全为缘聚俱足的关系。至于“解脱滋味”之说，非彼时智者能解之义理。所谓解脱者，解脱意，即所谓滋味，谓应当品味、当体认之义，解脱滋味即解脱的真味，此意为阿拉汉果之味。此为长老沙利佛尊者之见（为第一大总颂论释的要义）。而辩师法宝长老则以略异说解，谓解脱、已解脱者意即解脱，正如道与果。滋味则是功德、福报等称述的集合，是称扬解脱特质和功德或因断除烦恼等解脱功德。此义见于《中部》《尼柯耶》第一大总颂论释中。再言于《増支部》论注中记载“于阿拉汉果等四果中谓之果味，于四圣道谓之道味，谓无生涅槃为解脱味”。
Kiñcāpi avisesena sabbampi buddhavacanaṃ kilesavinayanena vinayo, yathānusiṭṭhaṃ paṭipajjamāne apāyapatanādito dhāraṇena dhammo ca hoti, tathāpi idhādhippeteyeva dhammavinaye vatticchāvasena sarūpato niddhāretuṃ ‘‘tattha vinayapiṭaka’’ntiādimāha. Avasesaṃ buddhavacanaṃ dhammo khandhādivasena sabhāvadhammadesanābāhullato. Atha vā yadipi vinayo ca dhammoyeva pariyattiyādibhāvato, tathāpi vinayasaddasannidhāne bhinnādhikaraṇabhāvena payutto dhammasaddo vinayatanti viparītaṃ tantimeva dīpeti yathā ‘‘puññañāṇasambhārā, gobalībadda’’nti. Payogavasena taṃ dassentena ‘‘tenevāhā’’tiādi vuttaṃ. Yena vinaya…pe… dhammo, teneva tesaṃ tathābhāvaṃ saṅgītikkhandhake (cūḷava. 347) āhāti attho.
又更且不特指，仅说佛语整体，包含净除烦恼的戒律，若依照规定实践时，能避免堕入恶趣，因而法法成就；因此于此处，针对律藏本身之规则及其注释，明示以“律藏”等名。佛语余部则以法的群类为序，从色法等自然法则解说。又如说，虽律也属法之范畴，然因律语与法语共处于律语境中，故称之为律，为正特异义，若颠倒用之，则会混淆本旨。譬如“功德智慧增长等”，如是诸词。就用法方便说示时，则有“因之故如是说”等表达，意即借以律藏之中法理之为等含义。
‘‘Anekajātisaṃsāra’’nti ayaṃ gāthā bhagavatā attano sabbaññutaññāṇapadaṭṭhānaṃ arahattappattiṃ paccavekkhantena ekūnavīsatimassa paccavekkhaṇañāṇassa anantaraṃ bhāsitā, tasmā ‘‘paṭhamabuddhavacana’’nti vuttā. Idaṃ kira sabbabuddhehi avijahitaṃ udānaṃ. Ayamassa saṅkhepattho – ahaṃ imassa attabhāvasaṅkhātassa gehassa kārakaṃ taṇhāvaḍḍhakiṃ gavesanto yena ñāṇena taṃ daṭṭhuṃ sakkā, tassa bodhiñāṇassatthāya dīpaṅkarapādamūle katābhinīhāro ettakaṃ kālaṃ anekajātisaṃsāraṃ anekajātisatasahassasaṅkhyaṃ saṃsāravaṭṭaṃ anibbisaṃ anibbisanto taṃ ñāṇaṃ avindanto alabhantoyeva sandhāvissaṃ saṃsariṃ. Yasmā jarābyādhimaraṇamissatāya jāti nāmesā punappunaṃ upagantuṃ dukkhā, na ca sā tasmiṃ adiṭṭhe nivattati, tasmā taṃ gavesanto sandhāvissanti attho. Idāni bho attabhāvasaṅkhātassa gehassa kāraka taṇhāvaḍḍhaki tvaṃ mayā sabbaññutaññāṇaṃ paṭivijjhantena diṭṭho asi. Puna imaṃ attabhāvasaṅkhātaṃ mama gehaṃ na kāhasi na karissasi. Tava sabbā avasesakilesa phāsukā mayā bhaggā bhañjitā . Imassa tayā katassa attabhāvasaṅkhātassa gehassa kūṭaṃ avijjāsaṅkhātaṃ kaṇṇikamaṇḍalaṃ visaṅkhataṃ viddhaṃsitaṃ. Idāni mama cittaṃ visaṅkhāraṃ nibbānaṃ ārammaṇakaraṇavasena gataṃ anupaviṭṭhaṃ. Ahañca taṇhānaṃ khaya saṅkhātaṃ arahattamaggaṃ, arahattaphalaṃ vā ajjhagā adhigato pattosmīti. Gaṇṭhipadesu pana visaṅkhāragataṃ cittameva taṇhānaṃ khayasaṅkhātaṃ arahattamaggaṃ, arahattaphalaṃ vā ajjhagā adhigatanti attho vutto.
“多生轮回”此偈，为世尊对自觉全知的阿拉汉得果之无漏智所证见地回顾四十五年后所说。因此称为“初佛语”。此为一切佛陀无上觉悟不退转之歌。其结意为：我于此恒常者之体，即我此自体所系之身，因贪爱兴盛所致，因智慧觉知而见，遂发愿于提婆达摩昔昔菩提之地中，专门因缘，历时极久，辗转于无量多生之轮回，无数百万生的轮回车轮中，仍不断沉浸无明，未曾得见终脱凡尘之智；如是我历多生，苦受老病死等痛，故寻求此智，欲得解脱。今时尔已见此我身贪着兴盛之根本因，于全知智慧中窥知了。请勿妄议妄作此我身属我之物。汝等种种烦恼皆已由我以慧断除，故此烦恼之苦盾如裂坏毁灭。今我心净无污染，为灭除烦恼之道，已得阿拉汉果位。于烦恼已灭的念头中，已得阿拉汉果及道。
‘‘Sandhāvissa’’nti ettha ca ‘‘gāthāyamatītatthe imissa’’nti neruttikā. ‘‘Taṃkālavacanicchāyamatītepi bhavissantī’’ti keci. Punappunanti abhiṇhatthe nipāto. Pātabbā rakkhitabbāti phāsu pa-kārassa pha-kāraṃ katvā, phusitabbāti vā phāsu, sāyeva phāsukā. Ajjhagāti ca ‘‘ajjataniyamāttamiṃ vā aṃ vā’’ti vadanti. Yadi pana cittameva kattā, tadā parokkhāyeva. Antojappanavasena kira bhagavā ‘‘anekajātisaṃsāra’’nti gāthādvayamāha, tasmā esā manasā pavattitadhammānamādi. ‘‘Yadā have pātubhavanti dhammā’’ti ayaṃ pana vācāya pavattitadhammānanti vadanti.
“寻求”者，此处释为“此偈的超越境界”。亦有说法谓“即使此语阴影亦当存在”。反复二字为重复辞。须守护之，简易而言即须守洁净之意。又当取近似此音之字，表示简捷、纯净。阿阇耶谓“今日现行的即此”。若心即行者，则为心所隐之。由此，以内心火起之法知道，世尊说“多生轮回”偈句系心行所发，故此为内心火燃。所谓“遇行日”，即“全面实相之获得日”，由此不能轻视。实相之会聚时即此，虽称俗时，亦不可称为教法时代。犹如悦乐时即“布施乐、戒乐”等，意即具备此种智慧愉悦。
Kecīti khandhakabhāṇakā. Paṭhamaṃ vutto pana dhammapadabhāṇakānaṃ vādo. Yadā…pe… dhammāti ettha nidassanattho, ādyattho ca iti-saddo luttaniddiṭṭho. Nidassanena hi mariyādavacanena vinā padatthavipallāsakārināva attho paripuṇṇo na hoti. Tattha ādyatthameva iti-saddaṃ gahetvā iti-saddo ādiattho, ‘‘tena ātāpino…pe… sahetudhamma’ntiādigāthāttayaṃ saṅgaṇhātī’’ti (sārattha. ṭī. paṭhamamahāsaṅgītikathāvaṇṇanā) ācariyasāriputtattherena vuttaṃ. Khandhaketi mahāvagge. Udānagāthanti jātiyā ekavacanaṃ, tatthāpi vā paṭhamagāthameva gahetvā vuttanti veditabbaṃ.
有谓为篇集论者所说。这里先说的是释《法句》论者之说。以“当……之法”是指说明本意。“始初义”即字首意义，是初始义也。因无示例或尊敬语辞，无完整意义。故采以“始初义”字首义，即拿此义句首，“以此热心修习者”等偈三句合成。”为义。此说由长老沙利佛尊者解释，藏于第一大总颂论释中。所谓“篇集”为律分篇集。“偈语”为出生时一个词，因故此处即取首偈言义亦为当知。
Ettha ca khandhakabhāṇakā evaṃ vadanti ‘‘dhammapadabhāṇakānaṃ gāthā manasāva desitattā tadā mahato janassa upakārāya nāhosi, amhākaṃ pana gāthā vacībhedaṃ katvā desitattā tadā suṇantānaṃ devabrahmānaṃ upakārāya ahosi, tasmā idameva paṭhamabuddhavacana’’nti. Dhammapadabhāṇakā pana ‘‘desanāya janassa upakārānupakārabhāvo paṭhamabhāve lakkhaṇaṃ na hoti, bhagavatā manasā paṭhamaṃ desitattā idameva paṭhamabuddhavacana’’nti vadanti . Tasmā ubhayampi ubhayathā yujjatīti veditabbaṃ. Nanu ca yadi ‘‘anekajātisaṃsāra’’nti gāthā manasāva desitā, atha kasmā dhammapadaṭṭhakathāyaṃ ‘‘anekajātisaṃsāra’nti imaṃ dhammadesanaṃ satthā bodhirukkhamūle nisinno udānavasena udānetvā aparabhāge ānandattherena puṭṭho kathesī’’ti (dha. pa. aṭṭha. 2.152 udānavatthu) vuttanti? Atthavasena tathāyeva gahetabbattā. Tatthāpi hi manasā udānetvāti atthoyeva gahetabbo. Desanā viya hi udānampi manasā udānaṃ, vacasā udānanti dvidhā viññāyati. Yadi cāyaṃ vacasā udānaṃ siyā, udānapāḷiyamāruḷhā bhaveyya , tasmā udānapāḷiyamanāruḷhabhāvoyeva vacasā anudānetvā manasā udānabhāve kāraṇanti daṭṭhabbaṃ. ‘‘Pāṭipadadivase’’ti idaṃ ‘‘sabbaññubhāvappattassā’’ti etena na sambajjhitabbaṃ, ‘‘paccavekkhantassa uppannā’’ti etena pana sambajjhitabbaṃ. Visākhapuṇṇamāyameva hi bhagavā paccūsasamaye sabbaññutaṃ patto. Lokiyasamaye pana evampi sambajjhanaṃ bhavati, tathāpi nesa sāsanasamayoti na gahetabbaṃ. Somanassameva somanassamayaṃ yathā ‘‘dānamayaṃ, sīlamaya’’nti, (dī. ni. 3.305; itivu. 60; netti. 34) taṃsampayuttañāṇenāti attho. Somanassena vā sahajātādisattiyā pakataṃ, tādisena ñāṇenātipi vaṭṭati.
于此篇集论者说，释《法句》偈语由心所说乃为初时对大众利益之利益所说。然《法句》论者则谓，宣说利害于所说众生尚非显著，惟佛为首，为初次心所教，即为“初佛语”。故理应两者皆可取，两者相辅成义。然若复疑曰：“‘多生轮回’此偈乃心所演说，为何释《法句》论说中记载‘多生轮回’偈乃世尊依灯树之下而作，先说于《乌达那》卷后部安那德长老所问中？”此应从义理上取解。彼此释以“心为鼓励”，犹如演说，鼓舞共计两种识。若言即凭言语鼓励，则应为语音音节鼓励，故不嚣张语，乃心为鼓励的状态。所谓“行法日”为全知实现日，此不可并作“初佛说教时间”。犹如悦乐心即为悦乐时，如“布施乐，持戒乐”等，借此智慧愉悦之故。
Handāti codanatthe nipāto. Iṅgha sampādethāti hi codeti. Āmantayāmīti paṭivedayāmi, bodhemīti attho. Voti pana ‘‘āmantayāmī’’ti etassa kammapadaṃ. ‘‘Āmantanatthe dutiyāyeva, na catutthī’’ti hi vatvā tamevudāharanti akkharacintakā. Vayadhammāti aniccalakkhaṇamukhena saṅkhārānaṃ dukkhānattalakkhaṇampi vibhāveti ‘‘yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā’’ti (saṃ. ni. 2.15, 45, 76, 77; 2.3.1, 4; paṭi. ma. 2.10) vacanato. Lakkhaṇattayavibhāvananayeneva ca tadārammaṇaṃ vipassanaṃ dassento sabbatitthiyānaṃ avisayabhūtaṃ buddhāveṇikaṃ catusaccakammaṭṭhānādhiṭṭhānaṃ aviparītaṃ nibbānagāminipaṭipadaṃ pakāsetīti daṭṭhabbaṃ. Idāni tattha sammāpaṭipattiyaṃ niyojeti ‘‘appamādena sampādethā’’ti, tāya catusaccakammaṭṭhānādhiṭṭhānāya aviparītanibbānagāminipaṭipadāya appamādena sampādethāti attho. Apica ‘‘vayadhammā saṅkhārā’’ti etena saṅkhepena saṃvejetvā ‘‘appamādena sampādethā’’ti saṅkhepeneva niravasesaṃ sammāpaṭipattiṃ dasseti . Appamādapadañhi sikkhattayasaṅgahitaṃ kevalaparipuṇṇaṃ sāsanaṃ pariyādiyitvā tiṭṭhati, sikkhattayasaṅgahitāya kevalaparipuṇṇāya sāsanasaṅkhātāya sammāpaṭipattiyā appamādena sampādethāti attho. Ubhinnamantareti dvinnaṃ vacanānamantarāḷe vemajjhe. Ettha hi kālavatā kālopi nidassito tadavinābhāvittāti veditabbo.
『罢了』者，乃表催促之语助词也。即催促曰：『来，完成吧！』『我告知』者，即『我禀报、我令觉知』之义。而『汝』字，则是『我告知』一语之业格受词。文字学者曾说：『呼格当用第二格，不用第四格』，并以此为例。『具灭坏之法』者，以无常相为门，亦彰显诸行之苦相与无我相，此依『凡无常者，即是苦；凡是苦者，即是无我』（《相应部》等处）之经文而然。复次，以彰显三相之方式，显示以此为所缘之观，乃应知：此乃宣示一切外道势力所不能及、为诸佛独有之四圣谛业处为所依之、不颠倒的趋向涅槃之道。其次，以『以不放逸，策励成办』策励修行者于正道上精进，其义即：以不放逸，策励成办以四圣谛业处为所依之、不颠倒的趋向涅槃之道。又，以『诸行具灭坏之法』一语简略地令生警觉，复以『以不放逸，策励成办』简略地完整揭示正道修行之全貌。盖『不放逸』一词，摄尽三学、圆满周全地遍含整个教法而立；其义即：以不放逸，于摄于三学、圆满周全、名为教法之正道修行中，策励成办。『两语之间』者，即两句话之间、居中之处。此处因时节之故，亦显示了时节，应知其与彼不可分离。
Suttantapiṭakanti ettha suttameva suttantaṃ yathā ‘‘kammantaṃ, vananta’’nti. Saṅgītañca asaṅgītañcāti sabbasarūpamāha. ‘‘Asaṅgītanti ca saṅgītikkhandhakakathāvatthuppakaraṇādi. Keci pana ‘subhasuttaṃ (dī. ni. 1.444) paṭhamasaṅgītiyamasaṅgīta’nti vadanti, taṃ na yujjati. Paṭhamasaṅgītito puretarameva hi āyasmatā ānandattherena jetavane viharantena subhassa māṇavassa bhāsita’’nti (dī. ni. ṭī. paṭhamamahāsaṅgītikathāvaṇṇanā) ācariyadhammapālattherena vuttaṃ. Subhasuttaṃ pana ‘‘evaṃ me suttaṃ ekaṃ samayaṃ āyasmā ānando sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme aciraparinibbute bhagavatī’’tiādinā (dī. ni. 1.444) āgataṃ. Tattha ‘‘evaṃ me suta’’ntiādivacanaṃ paṭhamasaṅgītiyaṃ āyasmatā ānandatthereneva vattuṃ yuttarūpaṃ na hoti. Na hi ānandatthero sayameva subhasuttaṃ desetvā ‘‘evaṃ me suta’’ntiādīni vadati. Evaṃ pana vattabbaṃ siyā ‘‘ekamidāhaṃ bhante samayaṃ sāvatthiyaṃ viharāmi jetavane anāthapiṇḍikassa ārāme’’tiādi. Tasmā dutiyatatiyasaṅgītikārakehi ‘‘evaṃ me suta’’ntiādinā subhasuttaṃ saṅgītimāropitaṃ viya dissati. Athācariyadhammapālattherassa evamadhippāyo siyā ‘‘ānandatthereneva vuttampi subhasuttaṃ paṭhamasaṅgītimāropetvā tantiṃ ṭhapetukāmehi mahākassapattherādīhi aññesu suttesu āgatanayeneva ‘evaṃ me suta’ntiādinā tanti ṭhapitā’’ti. Evaṃ sati yujjeyya. Atha vā āyasmā ānando subhasuttaṃ sayaṃ desentopi sāmaññaphalādīsu bhagavatā desitanayeneva desesīti bhagavato sammukhā laddhanaye ṭhatvā desitattā bhagavatā desitaṃ dhammaṃ attani adahanto ‘‘evaṃ me suta’’ntiādimāhāti evamadhippāyepi sati yujjateva. ‘‘Anusaṅgītañcā’’tipi pāṭho. Dutiyatatiyasaṅgītīsu puna saṅgītañcāti atthavasena ninnānākaraṇameva. Samodhānetvā vinayapiṭakaṃ nāma veditabbaṃ, sutta…pe… abhidhammapiṭakaṃ nāma veditabbanti yojanā.
『经藏』者，此中『经』即是『经典』，如同『作业』、『林边』等复合词之用法。『已结集者与未结集者』者，乃总括一切形式而说。所谓『未结集者』，指结集篇集及《论事》等论书之内容。然有人说：『《苏跋经》（《长部》第一集第444经）于初次结集中未被结集』，此说不当。盖老师法护长老曾说：『早在初次结集之前，具寿阿难长老住于揭德林时，便已为苏跋学童宣说了此经』。而《苏跋经》乃以『如是我闻：一时，具寿阿难住沙瓦提揭德林给孤独园，世尊般涅槃不久……』等语开头而传。其中，以『如是我闻』等语开头，似乎不应由具寿阿难长老于初次结集中宣说。盖阿难长老不会自己宣说《苏跋经》之后，又说『如是我闻』等语。若要如此说，则应说：『尊者，我曾于某时住沙瓦提揭德林给孤独园……』等语。因此，《苏跋经》似是由第二、第三次结集的结集者，以『如是我闻』等语将其纳入结集的。若法护长老之意趣如下：『阿难长老自己所说的《苏跋经》，欲将其纳入初次结集而安立经典的大咖萨巴长老等人，依其余诸经所见之方式，以「如是我闻」等语安立了经典』，如此则说得通。或者，具寿阿难即便自行宣说《苏跋经》，亦依世尊宣说《沙门果经》等经之方式宣说，由于其是依从世尊当面所传授之方式而宣说，并非将世尊所说之法归于自己，故说『如是我闻』等语——若作此意趣理解，亦说得通。另有『以及随后结集者』之读法，此为就第二、第三次结集中再度结集之义而作区分而已。综合归纳，应知名为律藏者如此；名为经藏者如此……乃至……名为论藏者如此，如此连结。
Bhikkhubhikkhunīpātimokkhavasena ubhayāni pātimokkhāni. Bhikkhubhikkhunīvibhaṅgavasena dve vibhaṅgā. Mahāvaggacūḷavaggesu āgatā dvāvīsati khandhakā. Paccekaṃ soḷasahi vārehi upalakkhitattā soḷasa parivārāti vuttaṃ. Parivārapāḷiyañhi mahāvibhaṅge soḷasa vārā, bhikkhunīvibhaṅge soḷasa vārā cāti bāttiṃsa vārā āgatā. Potthakesu pana katthaci ‘‘parivārā’’ti ettakameva dissati, bahūsu pana potthakesu vinayaṭṭhakathāyaṃ, abhidhammaṭṭhakathāyañca ‘‘soḷasa parivārā’’ti evameva dissamānattā ayampi pāṭho na sakkā paṭibāhitunti tassevattho vutto. ‘‘Itī’’ti yathāvuttaṃ buddhavacanaṃ nidassetvā ‘‘ida’’nti taṃ parāmasati. Iti-saddo vā idamatthe, idanti vacanasiliṭṭhatāmattaṃ, iti idanti vā pariyāyadvayaṃ idamattheyeva vattati ‘‘idānetarahi vijjatī’’tiādīsu viya. Esa nayo īdisesu. Brahmajālādīni catuttiṃsa suttāni saṅgayhanti ettha, etena vā, tesaṃ vā saṅgaho gaṇanā etassāti brahmajālādicatuttiṃsasuttasaṅgaho. Evamitaresupi. Heṭṭhā vuttesu dīghabhāṇakamajjhimabhāṇakānaṃ vādesu majjhimabhāṇakānaññeva vādassa yuttatarattā khuddakapāṭhādayopi suttantapiṭakeyeva saṅgahetvā dassento ‘‘khuddaka…pe… suttantapiṭakaṃ nāmā’’ti āha. Tattha ‘‘suṇātha bhāvitattānaṃ, gāthā atthūpanāyikāti (theragā. nidānagāthā) vuttattā ‘‘theragāthā therīgāthā’’ti ca pāṭho yutto.
谓比库、比库尼之巴提摩吉戒，二者皆有各自巴提摩吉法；且比库比库尼分律分别，谓为二分律。大品部及中品部讲述此二十二经律章节（khandhaka）确多达二十二条目。每半年依“副半月”（upakkhita）约定，调整、复查十九次，共计十六个围绕戒律之法会，故称十八围（parivāra），来源于大分律十八围之说。大围巴利文、比库尼律十八围，合计三十二围法会亦备齐。部分版本称为“围”，数量不一，但总有“十八围”称谓作为律藏系统分类名并认可使用。如此称呼即是佛陀所教正法真实体现，纪事正式表达了律藏重组、规制循序法则。引用佛语之后即“itī”代表依据前文佛言而作，此“ida”乃其后承连接语，意即“此”、“这”之谓，构成概念完整与文义紧密连接。此乃经典诠释中对术语“ita”等字义含蓄用法的阐述例证。梵文法则原则反映此同一笔法。举例如《梵网经》、《四念处经》等三十三部经文集萃以示确凿。于长部、中部讲经语录中不失严谨，乃是对小部诵集之全面呈现。故云：“称其‘小部…经藏’为正统称名”。依此法，则不失所求。
Evaṃ sarūpato piṭakattayaṃ niyametvā idāni nibbacanaṃ dassetuṃ ‘‘tatthā’’tiādi vuttaṃ. Tatthāti tesu tibbidhesu piṭakesu. Vividhavisesanayattāti vividhanayattā, visesanayattā ca. Vinayanatoti vinayanabhāvato, bhāvappadhānaniddesoyaṃ, bhāvalopo vā, itarathā dabbameva padhānaṃ siyā, tathā ca sati vinayanatāguṇasamaṅginā vinayadabbeneva hetubhūtena vinayoti akkhāto, na pana vinayanatāguṇenāti anadhippetatthappasaṅgo bhaveyya. Ayaṃ nayo edisesu. Vinīyate vā vinayanaṃ, tatoti attho. Ayaṃ vinayoti atthapaññattibhūto saññīsaṅkhāto ayaṃ tanti vinayo. Vinayoti akkhātoti saddapaññattibhūto saññāsaṅkhāto vinayo nāmāti kathito. Atthapaññattiyā hi nāmapaññattivibhāvanaṃ nibbacananti.
由此三藏（piṭaka）种种完整系统而成的分类，现在当显其分类要诀，宣示其为“tatthā”等语简称。此处所言“三藏”为译法之通常讲法。“vividhavisesanayatta”者，意指“多样而明细”之意；即各藏所述内容有差异且具特异性。所谓“vinayanato”系从律藏本质及其组织之象法，或者说为律藏具功能或称之为律之整体形态，但非指律之品类性质。毋宁说，此“vinaya”专指“规则纳入”，“名义具体”之对象，迥异于一般所说“戒”之泛说。此处特别强调名义与概念之区分，也示律藏名与义层次之联结，特指律藏文体分类，且名字为“vinaya”类文献。也就是说，“vinaya”一词既表文献又包括律的制度法则，进而阐明本义与通用区别。归根结蒂，即为此藏之学理所在。
Idāni imissā gāthāya atthaṃ vibhāvento āha ‘‘vividhā hī’’tiādi. ‘‘Vividhā ettha nayā, tasmā vividhanayattā vinayoti akkhāto’’tiādinā yojetabbaṃ. Vividhattaṃ sarūpato dasseti ‘‘pañcavidhā’’tiādinā, tathā visesattampi ‘‘daḷhīkammā’’tiādinā. Lokavajjesu sikkhāpadesu daḷhīkammapayojanā, paṇṇattivajjesu sithilakaraṇapayojanā. Saññamavelaṃ abhibhavitvā pavatto ācāro ajjhācāro, vītikkamo, kāye, vācāya ca pavatto so, tassa nisedhanaṃ tathā, tena tathānisedhanameva pariyāyena kāyavācāvinayanaṃ nāmāti dasseti. ‘‘Tasmā’’ti vatvā tassānekadhā parāmasanamāha ‘‘vividhanayattā’’tiādi. Yathāvuttā ca gāthā īdisassa nibbacanassa pakāsanatthaṃ vuttāti dassetuṃ ‘‘tenā’’tiādi vuttaṃ. Tenāti vividhanayattādihetunā karaṇabhūtenāti vadanti. Apica ‘‘vividhā hī’’tiādivākyassa yathāvuttassa guṇaṃ dassento ‘‘tenā’’tiādimāhātipi sambandhaṃ vadanti. Evaṃ sati tenāti vividhanayattādinā hetubhūtenāti attho. Atha vā yathāvuttavacanameva sandhāya porāṇehi ayaṃ gāthā vuttāti saṃsandetuṃ ‘‘tenā’’tiādi vuttantipi vadanti, dutiyanaye viya ‘‘tenā’’ti padassa attho. Etanti gāthāvacanaṃ. Etassāti vinayasaddassa, ‘‘vacanatthā’’ti padena sambandho. ‘‘Vacanassa attho’’ti hi sambandhe vuttepi tassa vacanasāmaññato visesaṃ dassetuṃ ‘‘etassā’’ti puna vuttaṃ. Neruttikā pana samāsataddhitesu siddhesu sāmaññattā, nāmasaddattā ca edisesu saddantarena visesitabhāvaṃ icchanti.
当下基于前述歌谣，立义为“vividhā hī”等开头之说。此“vividhā”指“多样性、分别”的含义，故谓“vividhanayattā vinayoti akkhāto”为“律藏名之由多种差别成因所决定”。其中“pañcavidha”，意谓“有五分类”，而且“visesattampi”示“种类多样”及“辨别强化”之义，“daḷhīkammā”引作“严格行持之业”。例如：世间习俗中有严厉戒规与宽松约束之分。以及“saññamavelaṃ abhibhavitvā”意谓因过度时有不正行为，例如身体与语言之不良。对此须有抵制并因对错采取正当禁止措施，即“tathānisedhana”。“tasmā”之言表现对‘vividhanayattā’整体说明，复用以概括多样差别之本质。上述歌谣旨在揭示此理，且以“tenā”等词作为因果连接语。进一步，诸多前典章节可佐证此义，用以明确律藏形成之多元化因由。此亦体现因果及段落主要精神。同时，律藏各种文句对“vinaya”所作释义说明亦属此理。因曰“vacanatthā”者，系指言语所达志趣之意，凸现律藏以言为意表现且统摄名义旨趣。
‘‘Atthāna’’nti padaṃ ‘‘sūcanato…pe… suttāṇā’’ti padehi yathārahaṃ kammasambandhavasena yojetabbaṃ. Tamatthaṃ vivarati ‘‘tañhī’’tiādinā. Attatthaparatthādibhede attheti yo taṃ suttaṃ sajjhāyati, suṇāti, vāceti, cinteti, deseti ca, suttena saṅgahito sīlādiattho tassapi hoti, tena parassa sādhetabbato parassapīti tadubhayaṃ taṃ suttaṃ sūceti dīpeti, tathā diṭṭhadhammikasamparāyikatthe lokiyalokuttaratthe cāti evamādibhede atthe ādi-saddena saṅgaṇhāti. Atthasaddo cāyaṃ hitapariyāyo, na bhāsitatthavacano. Yadi siyā, suttaṃ attanopi bhāsitatthaṃ sūceti, parassapīti ayamanadhippetattho vutto siyā. Suttena hi yo attho pakāsito, so tasseva pakāsakassa suttassa hoti, tasmā na tena parattho sūcito, tena sūcetabbassa paratthassa nivattetabbassa abhāvā attatthaggahaṇañca na kattabbaṃ. Attatthaparatthavinimuttassa bhāsitatthassa abhāvā ādiggahaṇañca na kattabbaṃ, tasmā yathāvuttassa hitapariyāyassa atthassa sutte asambhavato suttādhārassa puggalassa vasena attatthaparatthā vuttā.
“Atthāna”一词，意指“表明、说明”，依“sūcanato… suttāṇā”等词语而识，依业报因果之联系，将其义融入文中。进一步详释“三义差别”：自身义、他义及中立义。此处所说“suttaṃ”即经典言说，指发伏、谛听、诵读、思维及开示等行为。经文中集合此“三义”于一体，既有自身意涵，亦具他者可效仿之处。此义之示现，令修习者得正理遍照而不迷，依世间与出世间护法之道循序渐进。故曰：“suttassa hoti”即“经典包含义理”。而“parassapīti”意指对他者之示范与引导。此表发展义理之服务对象及手段。因修持者宜弃除断解之异解，勿使义理流转失真，此乃教义阐发与保全之要点。故“attatthaparatthavinimuttassa bhāsitatthassa...”等语为教理表达之规范，划定经文的表义范围，避免混乱。由此，经典与助译者保持相辅相成之关系，既使学人得益良多，亦体现佛法严谨体系与诠释机制。
Atha vā suttaṃ anapekkhitvā ye attatthādayo atthappabhedā ‘‘na ha’ññadattha’tthi pasaṃsalābhā’’ti etassa padassa niddese (mahāni. 63) vuttā ‘‘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, (mahāni. 63) te atthappabhede sūcetīti attho gahetabbo. Kiñcāpi hi suttanirapekkhaṃ attatthādayo vuttā suttatthabhāvena aniddiṭṭhattā, tesu pana ekopi atthappabhedo suttena dīpetabbataṃ nātivattatīti. Imasmiñca atthavikappe atthasaddo bhāsitatthapariyāyopi hoti. Ettha hi purimakā pañca atthappabhedā hitapariyāyā, tato pare cha bhāsitatthappabhedā, pacchimakā cattāro ubhayasabhāvā. Tattha suviññeyyatāya vibhāvena anagādhabhāvo uttāno. Duradhigamatāya vibhāvena agādhabhāvo gambhīro. Avivaṭo gūḷho. Mūludakādayo viya paṃsunā akkharasannivesādinā tirohito paṭicchanno. Niddhāretvā ñāpetabbo neyyo. Yathārutavasena veditabbo nīto. Anavajjanikkilesavodānā pariyāyavasena vuttā, kusalavipākakiriyādhammavasena vā yathākkamaṃ yojetabbā. Paramattho nibbānaṃ, dhammānaṃ aviparītasabhāvo eva vā.
又或者，不依赖经文而表述各种自义等义的分别，说“并无他义，俱无过失”时，就此词的指示意义，在大念处经63节中说：“自义、他义、双方义、见法义、非见法义、高扬义、深奥义、隐蔽义、应舍义、引导义、无过失义、不搀杂义、露意义、最高义”等等，彼等义的分别即应明了所取。盖因自义等虽未依经文而显述，然不能违背经文所表明的义的分别。在此义的阐释范围内，义语也有说明义理的同义词。先人曾说有五种义的分别为利益表法，后来则分为八种义的分别，前后意性分属两类。其中至理（正义）称为高扬；难解称为深奥；不透明显称为隐蔽；如树根叶枝般难识别称为遮蔽。应舍义应当思惟放弃；引导义如理应当知；无过失、不搀杂、露意的义理，依行为所成善果报等理应调适适当。最高义即涅槃，为法无反转的究竟义。
Atha vā ‘‘attanā ca appiccho hotī’’ti attatthaṃ, ‘‘appicchakathañca paresaṃ kattā hotī’’ti paratthaṃ sūceti. Evaṃ ‘‘attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapetī’’tiādisuttāni (a. ni. 4.99, 265) yojetabbāni. Apare pana ‘‘yathāsabhāvaṃ bhāsitaṃ attatthaṃ, pūraṇakassapādīnamaññatitthiyānaṃ samayabhūtaṃ paratthaṃ sūceti, suttena vā saṅgahitaṃ attatthaṃ, suttānulomabhūtaṃ paratthaṃ, suttantanayabhūtaṃ vā attatthaṃ, vinayābhidhammanayabhūtaṃ paratthaṃ sūcetī’’tipi vadanti. Vinayābhidhammehi ca visesetvā suttasaddassa attho vattabbo, tasmā veneyyajjhāsayavasappavattāya desanāya sātisayaṃ attahitaparahitādīni pakāsitāni honti tappadhānabhāvato, na pana āṇādhammasabhāva-vasappavattāyāti idameva ‘‘atthānaṃ sūcanato sutta’’nti vuttaṃ. Sūca-saddassa cettha rasso. ‘‘Evañca katvā ‘ettakaṃ tassa bhagavato suttāgataṃ suttapariyāpanna’nti (pāci. 655, 1242) ca sakavāde pañca suttasatānī’ti (aṭṭhasā. nidānakathā, kathā. aṭṭha. nidānakathā) ca evamādīsu suttasaddo upacaritoti gahetabbo’’ti (sārattha. ṭī. paṭhamamahāsaṅgītikathāvaṇṇanā) ācariyasāriputtattherena vuttaṃ. Aññe pana yathāvuttasadiseneva nibbacanena suttasaddassa vinayābhidhammānampi vācakattaṃ vadanti.
又或者“自己亦成于苦”是自义，“成于他者”是他义。依此法说，“自己禁杀生”，“他者应戒杀生”等经经句可相应联系。又有人说“依本性所说的自义，是诸佛弟子中如布勒纳咖萨巴等的现时教理。他义则依从经集，或经依从之义，或经族义，或律法义。”又律法中特别说明经文义，故彼应明“应断恶事，应立善事”等教理。又此经文义因其明示智慧和利益，故不属密意之类，不同于密教义，此谓“开显义理之经”。“开显义理之经”为明了诸佛弟子利益因缘的经义启示，此亦适合令彼等善法发生。然为何律法义与此说法传承有所不同呢？
Sutte ca āṇādhammasabhāvo veneyyajjhāsayamanuvattati, na vinayābhidhammesu viya veneyyajjhāsayo āṇādhammasabhāve, tasmā veneyyānaṃ ekantahitapaṭilābhasaṃvattanikā suttantadesanāti āha ‘‘suvuttā cettha atthā’’tiādi. ‘‘Ekantahitapaṭilābhasaṃvattanikā suttantadesanā’’ti idampi veneyyānaṃ hitasampādane suttantadesanāya tapparabhāvameva sandhāya vuttaṃ. Tapparabhāvo ca veneyyajjhāsayānulomato daṭṭhabbo. Tenevāha ‘‘veneyyajjhāsayānulomena vuttattā’’ti. Etena ca hetunā nanu vinayābhidhammāpi suvuttā, atha kasmā idameva evaṃ vuttanti anuyogaṃ pariharati.
经文义贯穿于愚痴重聚意向（错误思想）的追随，而非律法义中愚痴追随愚痴。故谓愚痴纯粹利益损害皆被排除的经文说，是“善说之义”等。此“善说之义”也是利益增长的因缘，故应由正于愚痴追随者而领悟。毕竟谓“由愚痴追随者之随顺而说”的唯是事实。依此理由，为何律法义亦说为善说，却又否认此义呢？
Anupubbasikkhādivasena kālantarena atthābhinipphattiṃ dassetuṃ ‘‘sassamiva phala’’nti vuttaṃ. Idaṃ vuttaṃ hoti – yathā sassaṃ nāma vapanaropanādikkhaṇeyeva phalaṃ na pasavati, anupubbajagganādivasena kālantareneva pasavati, tathā idampi savanadhāraṇādikkhaṇeyeva atthe na pasavati, anupubbasikkhādivasena kālantareneva pasavatīti. Pasavatīti ca phalati, abhinipphādetīti attho. Abhinipphādanameva hi phalanaṃ. Upāyasamaṅgīnaññeva atthābhinipphattiṃ dassento ‘‘dhenu viya khīra’’nti āha. Ayamettha adhippāyo – yathā dhenu nāma kāle jātavacchā thanaṃ gahetvā duhataṃ upāyavantānameva khīraṃ paggharāpeti, na akāle ajātavacchā. Kālepi vā visāṇādikaṃ gahetvā duhataṃ anupāyavantānaṃ, tathā idampi nissaraṇādinā savanadhāraṇādīni kurutaṃ upāyavantānameva sīlādiatthe paggharāpeti, na alagaddūpamāya savanadhāraṇādīni kurutaṃ anupāyavantānanti. Yadipi ‘‘sūdatī’’ti etassa gharati siñcatīti attho, tathāpi sakammikadhātuttā paggharāpetīti kāritavasena attho vutto yathā ‘‘taratī’’ti etassa nipātetīti attho’’ti. ‘‘Suttāṇā’’ti etassa atthamāha ‘‘suṭṭhu ca ne tāyatī’’ti. Neti atthe.
依顺次教导等因缘，循时表义遂生，故谓“若乳果”。此说意谓——如乳果因牛能生乳，经时不乏产出。此亦如听闻传授义理随因缘而能了知，而非于一时即懂。此“了知”为效果、善发作之意义。比喻善法伴随法义生现，如牛哺乳般随时而成。再者“滋润”即牛饮水等意。此处明说，有如“洒水”，故虽极淡微亦随熏染而行。此亦如“流淌”之义。此谓“善经义”。
Suttasabhāganti suttasadisaṃ. Tabbhāvaṃ dasseti ‘‘yathā hī’’tiādinā. Tacchakānaṃ suttanti vaḍḍhakīnaṃ kāḷasuttaṃ. Pamāṇaṃ hoti tadanusārena tacchanato. Idaṃ vuttaṃ hoti – yathā kāḷasuttaṃ pasāretvā saññāṇe kate gahetabbaṃ, vissajjetabbañca paññāyati, tasmā taṃ tacchakānaṃ pamāṇaṃ hoti, evaṃ vivādesu uppannesu sutte ānītamatte ‘‘idaṃ gahetabbaṃ, idaṃ vissajjetabba’’nti pākaṭattā vivādo vūpasammati, tasmā etaṃ viññūnaṃ pamāṇanti. Idāni aññathāpi suttasabhāgataṃ vibhāvento ‘‘yathā cā’’tiādimāha. Suttenāti pupphāvutena yena kenaci thirasuttena. Saṅgahitānīti suṭṭhu, samaṃ vā gahitāni, āvutānīti attho. Na vikiriyantīti ito cito ca vippakiṇṇābhāvamāha, na viddhaṃsīyantīti chejjabhejjābhāvaṃ. Ayametthādhippāyo – yathā thirasuttena saṅgahitāni pupphāni vātena na vikiriyanti na viddhaṃsīyanti, evaṃ suttena saṅgahitā atthā micchāvādena na vikiriyanti na viddhaṃsīyantīti. Veneyyajjhāsayavasappavattāya ca desanāya attatthaparatthādīnaṃ sātisayappakāsanato āṇādhammasabhāvehi vinayābhidhammehi visesetvā imasseva suttasabhāgatā vuttā. ‘‘Tenā’’tiādīsu vuttanayānusārena sambandho ceva attho ca yathārahaṃ vattabbo. Ettha ca ‘‘suttantapiṭaka’’nti heṭṭhā vuttepi antasaddassa avacanaṃ tassa visuṃ atthābhāvadassanatthaṃ tabbhāvavuttito. Sahayogassa hi saddassa avacanena sesatā tassa tulyādhikaraṇataṃ, anatthakataṃ vā ñāpeti.
“经属”是类比“似经义”。约其性质，如“叶”之类。叶类即年轮中某年节气。就是说，依其分量应当取舍。此说谓——如将叶铺展后实地知其持久或易脱落，故叶类即年轮度量。在争论中，明显界定如“此应采此应舍”等，故诸智者行此度量。又今释法说与违者所说相异，依经类义区分，“如是、如此”等语示例给出。所谓“藏经”，谓此言辞之内含之义理皆应明悟。语中相应发明语义的协力关系，有差异者即无益之说。
Yanti esa nipāto kāraṇe, yenāti attho. Ettha abhidhamme vuḍḍhimanto dhammā yena vuttā, tena abhidhammo nāma akkhātoti paccekaṃ yojetabbaṃ. Abhi-saddassa atthavasenāyaṃ pabhedoti tassa tadatthappavattatādassanena tamatthaṃ sādhento ‘‘ayañhī’’tiādimāha. Abhi-saddo kamanakiriyāya vuḍḍhibhāvasaṅkhātamatirekatthaṃ dīpetīti vuttaṃ ‘‘abhikkamantītiādīsu vuḍḍhiyaṃ āgato’’ti. Abhiññātāti aḍḍhacandādinā kenaci saññāṇena ñātā, paññātā pākaṭāti vuttaṃ hoti. Aḍḍhacandādibhāvo hi rattiyā upalakkhaṇavasena paññāṇaṃ hoti ‘‘yasmā aḍḍho, tasmā aṭṭhamī. Yasmā ūno, tasmā cātuddasī. Yasmā puṇṇo, tasmā pannarasī’’ti. Abhilakkhitāti etthāpi ayamevattho veditabbo, idaṃ pana mūlapaṇṇāsake bhayabheravasutte (ma. ni. 1.34) abhilakkhitasaddapariyāyo abhiññātasaddoti āha ‘‘abhiññātā abhilakkhitātiādīsu lakkhaṇe’’ti. Yajjevaṃ lakkhitasaddasseva lakkhaṇatthadīpanato abhi-saddo anatthakova siyāti? Nevaṃ daṭṭhabbaṃ tassāpi tadatthajotanato. Vācakasaddasannidhāne hi upasagganipātā tadatthajotakamattāti lakkhitasaddena vācakabhāvena pakāsitassa lakkhaṇatthasseva jotakabhāvena pakāsanato abhi-saddopi lakkhaṇe pavattatīti vuttoti daṭṭhabbaṃ. Rājābhirājāti parehi rājūhi pūjitumaraho rājā. Pūjiteti pūjārahe. Idaṃ pana suttanipāte selasutte (su. ni. 553 ādayo).
“以……故……而……”，谓“因……缘故”之义。此处说法为释义逐渐壮大者，故谓释义名与经文义分推。以释义音节意涵为例，谓有因。释义音节缘因不同，其义理有所不同，故”释义“特指除释义之外的附加义。又谓“已知”，依据月相等识别时间阶段。又“称号”一节，如本书恐怖缘起经说称号释义为已知义之典型。若称号释义即为义的典范，释义则无用矣。此不可视为义理灯火之引。盖义理灯火者为词头之助，非释义自身。谓“王中之王”为最上大王，敬者为尊敬者。本节于选集经中有出处。
Abhidhammeti ‘‘supinantena sukkavisaṭṭhiyā anāpattibhāvepi akusalacetanā upalabbhatī’’tiādinā (sārattha. ṭī. paṭhamamahāsaṅgītikathāvaṇṇanā) vinayapaññattiyā saṅkaravirahite dhamme. Pubbāparavirodhābhāvena yathāvuttadhammānameva aññamaññasaṅkaravirahato aññamaññasaṅkaravirahite dhammetipi vadanti. ‘‘Pāṇātipāto akusala’’nti (ma. ni. 2.192) evamādīsu vā maraṇādhippāyassa jīvitindriyupacchedakapayogasamuṭṭhāpikā cetanā akusalo, na pāṇasaṅkhātajīvitindriyassa upacchedasaṅkhāto atipāto. Tathā ‘‘adinnassa parasantakassa ādānasaṅkhātā viññatti abyākato dhammo, taṃviññattisamuṭṭhāpikā theyyacetanā akusalo dhammo’’ti evamādināpi aññamaññasaṅkaravirahite dhammeti attho veditabbo. Abhivinayeti ettha pana ‘‘jātarūparajataṃ na paṭiggahetabba’’nti vadanto vinaye vineti nāma. Ettha ca ‘‘evaṃ paṭiggaṇhato pācittiyaṃ, evaṃ pana dukkaṭa’’nti vadanto abhivinaye vineti nāmāti vadanti. Tasmā jātarūparajataṃ parasantakaṃ theyyacittena gaṇhantassa yathāvatthuṃ pārājikathullaccayadukkaṭesu aññataraṃ, bhaṇḍāgārikasīsena gaṇhantassa pācittiyaṃ, attano atthāya gaṇhantassa nissaggiyaṃ pācittiyaṃ, kevalaṃ lolatāya gaṇhantassa anāmāsadukkaṭaṃ, rūpiyachaḍḍakasammatassa anāpattīti evaṃ aññamaññasaṅkaravirahite vinayepi paṭibalo vinetunti attho daṭṭhabbo. Evaṃ pana paricchinnataṃ sarūpato saṅkhepeneva dassento ‘‘aññamañña…pe… hotī’’ti āha.
所谓阿毗达摩中言“因睡眠之时，安乐现行仍不失效，恶意念亦能依此显现”等说，意即依照注释第一大聚集论解说，按律之名规定，称为无杂乱的法。前后相违无碍者，即所称相应真实之法，亦谓相互无杂乱无违之法。例如“杀生为不善”语（中部2.192）等，恶意因死苦王断命根之动作而生，如是不善之意，无谓是指断命根的极端杀害。他如又说“盗他所有处之所有，其所有者意志未明示，响声无声响之法，其引发此音响之意为不善法”等，亦是指无杂乱无相违的法义，应当据此领会。至于所说“关于律中规制出生、色之者不可接受”，此处所云“依出生色相所生者”谓律中之制，故通称为“违反律制”。又谓“如是接受的罪过，乃恶行”者，称为“违制”。因此，对违反出生色之过失而生杀罪过，乃至因持有贪意生恶行等，在律中多有分别种类，如某些杀罪过属于更轻罪，仓库保管者执犯过罪为罪过，应当弃置之恶行仅属贪嗔痴等无名恶行，只要符合法理，遵律无违，即为不受咎矣。由此可见，律中所说“相互无杂乱”充分以简明方式揭示“相互无杂乱”的真义。
Abhikkantenāti ettha kantiyā adhikattaṃ abhi-saddo dīpetīti vuttaṃ ‘‘adhike’’ti. Nanu ca ‘‘abhikkamantī’’ti ettha abhi-saddo kamanakiriyāya vuḍḍhibhāvaṃ atirekattaṃ dīpeti, ‘‘abhiññātā abhilakkhitā’’ti ettha ñāṇalakkhaṇakiriyānaṃ supākaṭataṃ visesaṃ, ‘‘abhikkantenā’’ti ettha kantiyā adhikattaṃ visiṭṭhabhāvaṃ dīpetīti idaṃ tāva yuttaṃ kiriyāvisesakattā upasaggassa. ‘‘Pādayo kiriyāyoge upasaggā’’ti hi saddasatthe vuttaṃ. ‘‘Abhirājā, abhivinaye’’ti pana pūjitaparicchinnesu rājavinayesu abhi-saddo vattatīti kathametaṃ yujjeyya. Na hi asatvavācī saddo satvavācako sambhavatīti? Natthi atra doso pūjanaparicchedanakiriyānampi dīpanato, tāhi ca kiriyāhi yuttesu rājavinayesupi pavattattā. Abhipūjito rājāti hi atthena kiriyākārakasambandhaṃ nimittaṃ katvā kammasādhanabhūtaṃ rājadabbaṃ abhi-saddo padhānato vadati, pūjanakiriyaṃ pana appadhānato. Tathā abhiparicchinno vinayoti atthena kiriyākārakasambandhaṃ nimittaṃ katvā kammasādhanabhūtaṃ vinayadabbaṃ abhi-saddo padhānato vadati, paricchindanakiriyaṃ pana appadhānato. Tasmā atimālādīsu ati-saddo viya abhi-saddo ettha saha sādhanena kiriyaṃ vadatīti abhirājaabhivinayasaddā sopasaggāva siddhā. Evaṃ abhidhammasaddepi abhisaddo saha sādhanena vuḍḍhiyādikiriyaṃ vadatīti ayamattho dassitoti veditabbaṃ.
此处所言“abhikkanta”一词，其含义为“更有力、更加强烈地彰显”的意思，此即“adhike”一词之意。但“abhikkanta”中“abhi”语素指趋入、增强之意，使“kanta”（吸引、承受）一词的动作显现加强之意。类似“abhiññātā abhilakkhitā”（已了知、已了觉）等词中显著，且“abhikkanta”一词显示音调更为庄重、突显，属于词义特殊之用，含有“随着动作所附着语气”之义。正如经典中所说“脚与动作连用词语存在加成”，此为词义之特殊造用。又如“abhirāja, abhivinaye”这类尊重律的表达中，“abhi”语素用于显扬尊敬语气，如何才能正确使用呢？不可说虚伪不实词语出于真诚。律语中尊敬章节的特殊表述并非增艳词义的错误，相反，因表示敬仰而生敬意词语存在于律中是客观事实。所谓“abhirāja”即基于行为动机而建立的王权约束意义，且“abhi”一词虽削弱谓语内容，但仍保有尊敬语气。依此类同，称为“abhipūjito”（被敬者）律，语义突出行为动因和功效。故称“abhiparicchinno vinayo”（所敬律），其本质为行为动因之相关法律，表明此类有意修饰词虽作用非词义本体，仍在句法上有意义。由此见“abhi”词素之谓尊敬语气，包括音调及语义的交融，是佛法辞语典范之一。
Hotu abhi-saddo yathāvuttesu atthesu, tappayogena pana dhammasaddena dīpitā vuḍḍhimantādayo dhammā ettha vuttā na bhaveyyuṃ, kathaṃ ayamattho yujjeyyāti anuyoge sati taṃ pariharanto ‘‘ettha cā’’tiādimāha. Tattha etthāti etasmiṃ abhidhamme. Upanyāse ca-saddo. Bhāvetīti cittassa vaḍḍhanaṃ vuttaṃ, pharitvāti ārammaṇassa vaḍḍhanaṃ, tasmā tāhi bhāvanāpharaṇavuḍḍhīhi vuḍḍhimantopi dhammā vuttāti attho . Ārammaṇādīhīti ārammaṇasampayuttakammadvārapaṭipadādīhi. Ekantato lokuttaradhammānaññeva pūjārahattā ‘‘sekkhā dhammā’’tiādinā teyeva pūjitāti dassitā. ‘‘Pūjārahā’’ti etena kattādisādhanaṃ, atītādikālaṃ, sakkuṇeyyatthaṃ vā nivatteti. Pūjitabbāyeva hi dhammā kālavisesaniyamarahitā pūjārahā ettha vuttāti adhippāyo dassito. Sabhāvaparicchinnattāti phusanādisabhāvena paricchinnattā. Kāmāvacarehi mahantabhāvato mahaggatā dhammā adhikā, tatopi uttaravirahato anuttarā dhammāti dasseti ‘‘mahaggatā’’tiādinā. Tenāti ‘‘vuḍḍhimanto’’tiādinā vacanena karaṇabhūtena, hetubhūtena vā.
就如法义所应之处，谓“abhi-saddo”乃强调法语，倍增义理之词，因而出现所谓“增长”等语，不可能与韵律不合，这就产生为什么如此用词恰当的疑问。对此回答已在后文明确提出了“ettha cā”之说。此处“etthā”意味“于此法学中”。“upanyāse”即“叙述之语”，“bhāvetī”谓心增长，称“pharitvā”意为缘因增长。因缘相连之修习增长，成长故称“vuḍḍhimantā”，意即所谓“增长性质”之法。所谓“ārammaṇa”意为根基、缘起之因，由此及其联结行为，称“ārammaṇādīhi”。根本引证世间以外超越法相，谓“sekkhā dhammā”等修习可敬之法。所谓“pūjārahā”即称其具有“废止恶因、回归正道”之意，往昔之时及皈依之所等均包括在内。称敬应对法责为时段区别的兴替，不随时节约束。所谓“sabhāvaparicchinnattā”，是以诸法本质分类，“kāmāvacarehi mahantabhāvato mahaggatā dhammā”的意，欲界法虽广大繁多，然有更胜其上的无上法，称之“mahaggatā”，以表其层次递进。由此“vuḍḍhimantā”等词，以形容词本质或因缘而成增益之意。
Yaṃ panetthāti etesu vinayādīsu tīsu aññamaññavisiṭṭhesu yaṃ avisiṭṭhaṃ samānaṃ, taṃ piṭakanti attho. Vinayādayo hi tayo saddā aññamaññāsādhāraṇattā visiṭṭhā nāma, piṭakasaddo pana tehi tīhipi sādhāraṇattā ‘‘avisiṭṭho’’ti vuccati. Pariyattibbhājanatthatoti pariyāpuṇitabbatthapatiṭṭhānatthehi karaṇabhūtehi, visesanabhūtehi vā. Apica pariyattibbhājanatthato pariyattibhājanatthanti āhūti attho daṭṭhabbo. Paccattatthe hi to-saddo iti-saddena niddisitabbattā. Itinā niddisitabbehito – saddamicchanti neruttikā yathā ‘‘aniccato dukkhato anattato vipassantī’’ti (paṭṭhā. 1.1.406, 408, 411) etena pariyāpuṇitabbato, taṃtadatthānaṃ bhājanato ca piṭakaṃ nāmāti dasseti. Anipphannapāṭipadikapadañhetaṃ. Saddavidū pana ‘‘piṭa saddasaṅghāṭesū’’ti vatvā idha vuttameva payogamudāharanti, tasmā tesaṃ matena piṭīyati saddīyati pariyāpuṇīyatīti piṭakaṃ, piṭīyati vā saṅghāṭīyati taṃtadattho etthāti piṭakanti nibbacanaṃ kātabbaṃ. ‘‘Tenā’’tiādinā samāsaṃ dasseti.
所谓“yaṃ panetthāti”，即在此就律等三藏中各自彼此有所差别者与无差别者之间，那一无差别者即名为“piṭaka”。律等三藏的三种语汇中有些彼此不同，称为“avisittha”（无别），谓为通行，苍于它二总称“piṭaka语”。“pariyatti-bhājanattha”意指对所传教义的确立与分类，及其所属权的确立等。（“pariyatti-bhajana”亦可指分章分节的学说划分含义。）又言“paccattatte”指单独而言，上述两语缀合而成。因固定并由此定名也，如律文中多次说“三法无常苦无我洞见”等文，都是为达“sambhāvanato”统一传授，故称“piṭaka”，意谓相应之书。此又非无用之语。”“saddavidū”即语言智者，说“piṭa saddasaṅghāte”语，是指经典中之论说应用，由此推断经典之命名为“piṭaka”，含义即指集合体、配合体也。称“tenā”一词即是缩略写法，合二为一之语。
Māpiṭakasampadānenāti kālāmasutte, (a. ni. 3.66) sāḷhasutte (a. ni. 3.67) ca āgataṃ pāḷimāha. Tadaṭṭhakathāyañca ‘‘amhākaṃ piṭakatantiyā saddhiṃ sametīti mā gaṇhitthā’’ti (a. ni. aṭṭha. 2.3.66) attho vutto. Ācariyasāriputtattherena pana ‘‘pāḷisampadānavasena mā gaṇhathā’’ti (sārattha. ṭī. paṭhamamahāsaṅgītikathāvaṇṇanā) vuttaṃ. Kudālapiṭakamādāyāti kudālañca piṭakañca ādāya. Ku vuccati pathavī, tassā dālanato vidālanato ayomayaupakaraṇaviseso kudālaṃ nāma. Tesaṃ tesaṃ vatthūnaṃ bhājanabhāvato tālapaṇṇavettalatādīhi kato bhājanaviseso piṭakaṃ nāma. Idaṃ pana mūlapaṇṇāsake kakacūpamasutte (ma. ni. 1.227).
所谓“Māpiṭakasampadānenā”，义即《迦兰陀经》（《A.ni.》3.66）、《沙漏经》（A.ni.3.67）中所载常有称呼“三藏”，并以此为全体名称。针对注疏中所言“我等三藏为一，莫以为异”，即是一切法通相应故也。长老沙利佛师曾云“勿以巴利语枝叶看待三藏完整”的意旨。所谓“kudāla-piṭakam-ādāyāti”，意谓“以kudāla与piṭaka分别为名”。“Kudāla”此词意为铁镀金属器系列之器具，源自土地开垦，耕田利器等器物。由各类材料分别划分为“kudāla”，因物质分别而异称“piṭaka”。此录载于《根本巴利长部经》（中部一二二七），并以烤铁器状物类比三藏类别之区分。
‘‘Tena…pe… ñeyyā’’ti gāthāpadaṃ ulliṅgetvā ‘‘tenā’’tiādinā vivarati. Sabbādīhi sabbanāmehi vuttassa vā liṅgamādiyate, vuccamānassa vā, idha pana vatticchāya vuttassevāti katvā ‘‘vinayo ca so piṭakañcā’’ti vuttaṃ. ‘‘Yathāvutteneva nayenā’’ti iminā ‘‘evaṃ duvidhatthena…pe… katvā’’ti ca ‘‘pariyattibhāvato, tassa tassa atthassa bhājanato cā’’ti ca vuttaṃ sabbamatidisati. Tayopīti ettha apisaddo, pi-saddo vā avayavasampiṇḍanattho. ‘‘Apī’’ti avatvā ‘‘pī’’ti vadanto hi api-saddo viya pi-saddopi visuṃ nipāto atthīti dasseti.
引出『以彼……应了知』等偈颂文句，再以『以彼』等语加以解释。凡为一切等总称词所表达者，皆取其性相；或为将被说者，或为正被说者，此处则认为是以说者之意志而被说者，故说『律与彼藏』。以『依前所述之方式』一语，总括回指前文所说『以此二义……作为……』以及『由于是修学之处，及由于是彼彼义理之容器』等一切内容。『三者亦』，此处为聚合分支之义的语助词『亦』。说『亦』而非『亦』，乃是显示：如同『亦』字，『亦』字也是一个独立的语助词。
Kathetabbānaṃ atthānaṃ desakāyattena āṇādividhinā atisajjanaṃ pabodhanaṃ desanā. Sāsitabbapuggalagatena yathāparādhādisāsitabbabhāvena anusāsanaṃ vinayanaṃ sāsanaṃ. Kathetabbassa saṃvarāsaṃvarādino atthassa kathanaṃ vacanapaṭibaddhatākaraṇaṃ kathā, idaṃ vuttaṃ hoti – desitāraṃ bhagavantamapekkhitvā desanā, sāsitabbapuggalavasena sāsanaṃ, kathetabbassa atthassa vasena kathāti evamimesaṃ nānākaraṇaṃ veditabbanti. Ettha ca kiñcāpi desanādayo desetabbādinirapekkhā na honti, āṇādayo pana visesato desakādiadhīnāti taṃ taṃ visesayogavasena desanādīnaṃ bhedo vutto. Yathā hi āṇāvidhānaṃ visesato āṇārahādhīnaṃ tattha kosallayogato, evaṃ vohāraparamatthavidhānāni ca vidhāyakādhīnānīti āṇādividhino desakāyattatā vuttā. Aparādhajjhāsayānurūpaṃ viya ca dhammānurūpampi sāsanaṃ visesato, tathā vinetabbapuggalāpekkhanti sāsitabbapuggalavasena sāsanaṃ vuttaṃ. Saṃvarāsaṃvaranāmarūpānaṃ viya ca vinibbeṭhetabbāya diṭṭhiyā kathanaṃ sati vācāvatthusmiṃ, nāsatīti visesato tadadhīnaṃ, tasmā kathetabbassa atthassa vasena kathā vuttā. Honti cettha –
应说的是内容，以教说为依托，采用宣示等方式，是对初学者的深刻启发性说法。以应恭敬之人的身份，按照应当谴责之罪等应说性质，阐宣导引律法戒规，乃至教法制度。就应说内容而言，包括禁戒等约束之本质，以及话语内容的言说规则，此即所说。此言是——立基于世尊教说者的说法，依应被教导者身份的教化，依据应说内容的中心加以陈述，因此应知此等多种因素。又，此中诸般教导等，并非独立于被教导对象，因而宣示等各类形式大多依赖于教说主体元器，而根据其差别产生说法内容的区别。正如各类宣示方式依赖于不同的宣示者身份与能力，而教义诠释也依赖施教者之身份资质，教说的结构乃因依附于施教者而得以显现。又，教法乃随违法者心理与法之相应而特别设置，因此也依赖受教者身份，被称为根据受教者而制定之教法。犹如禁戒与约束等名称，因依教法内容的不同而需加以辨析，言说时须审视上下文，以及词义所在，非尽皆无，故据此以教说内容之本旨为重而论述。若有此种情形——
‘‘Desakassa vasenettha, desanā piṭakattayaṃ;
「就教说的本旨而言，此处所说的教说依止三藏；
Sāsitabbavasenetaṃ, sāsananti pavuccati.
依据应教导的身份，本教法由此而名。
Kathetabbassa atthassa, vasenāpi kathāti ca;
就应宣说的内容而言，也可依本旨明说；
Desanāsāsanakathā-bhedampevaṃ pakāsaye’’ti.
宣说、教导及论述的区别即如此揭示。」
Padattayampetaṃ samodhānetvā tāsaṃ bhedoti katvā bhedasaddo visuṃ visuṃ yojetabbo dvandapadato paraṃ suyyamānattā ‘‘desanābhedaṃ, sāsanabhedaṃ, kathābhedañca yathārahaṃ paridīpaye’’ti. Bhedanti ca nānattaṃ, visesaṃ vā. Tesu piṭakesu. Sikkhā ca pahānañca gambhīrabhāvo ca, tañca yathārahaṃ paridīpaye.
以上各句释义已完成，谓之‘区别’，区别即是差异、特别。三藏之中，有提倡修行与放弃恶道之深奥义理，亦须恰当阐明。如是分别‘宣说之区别’、‘教法之区别’、‘话语之区别’，依其理宜详尽明了。
Dutiyagāthāya pariyattibhedaṃ pariyāpuṇanassa pakāraṃ, visesañca vibhāvaye. Yahiṃ vinayādike piṭake. Yaṃ sampattiṃ, vipattiñca yathā bhikkhu pāpuṇāti, tathā tampi sabbaṃ tahiṃ vibhāvayeti sambandho. Atha vā yaṃ pariyattibhedaṃ sampattiṃ, vipattiñca yahiṃ yathā bhikkhu pāpuṇāti, tathā tampi sabbaṃ tahiṃ vibhāvayeti yojetabbaṃ. Yathāti ca yehi upārambhādihetupariyāpuṇanādippakārehi, upārambhanissaraṇadhammakosarakkhaṇahetupariyāpuṇanaṃ suppaṭipattiduppaṭipattīti etehi pakārehīti vuttaṃ hoti. Santesupi ca aññesu tathā pāpuṇantesu jeṭṭhaseṭṭhāsannasadāsannihitabhāvato, yathānusiṭṭhaṃ sammāpaṭipajjanena dhammādhiṭṭhānabhāvato ca bhikkhūti vuttaṃ.
此题为第二偈，讲述所传教义种类的区别与归纳方法，并特别加以说明。无论在律藏等哪一藏中，比库所获之成就与遭遇之失，所有相应之事理悉皆在此联系中加以说明。又或教义种类的区别中，所达成和所遭遇之法，依其所在之处，如同比库获得之法，皆应在该处整体说明并结合。所谓“如”者，是借助起始等原因所得之归纳方法，护持对起始断除等事理之正确理解，并说明修习合与不合，故谓此为方法。即便修习之处不同，但若是长老及近于长老者，依正常修习得法之法，亦称为比库。
Tatrāti tāsu gāthāsu. Ayanti adhunā vakkhamānā kathā. Paridīpanāti samantato pakāsanā, kiñcimattampi asesetvā vibhajanāti vuttaṃ hoti. Vibhāvanāti evaṃ paridīpanāyapi sati gūḷhaṃ paṭicchannamakatvā sotūnaṃ suviññeyyabhāvena āvibhāvanā. Saṅkhepena paridīpanā, vitthārena vibhāvanātipi vadanti. Apica etaṃ padadvayaṃ heṭṭhā vuttānurūpato kathitaṃ, atthato pana ekameva. Tasmā paridīpanā paṭhamagāthāya, vibhāvanā dutiyagāthāyāti yojetabbaṃ. Ca-saddena ubhayatthaṃ aññamaññaṃ samucceti. Kasmā, vuccantīti āha ‘‘ettha hī’’tiādi. Hīti kāraṇe nipāto ‘‘akkharavipattiyaṃ hī’’tiādīsu viya. Yasmā, kasmāti vā attho. Āṇaṃ paṇetuṃ [ṭhapetuṃ (sārattha. ṭī. 1.paṭhamamahāsaṅgītikathāvaṇṇanā)] arahatīti āṇāraho, sammāsambuddhattā, mahākāruṇikatāya ca aviparītahitopadesakabhāvena pamāṇavacanattā āṇārahena bhagavatāti attho. Vohāraparamatthadhammānampi tattha sabbhāvato ‘‘āṇābāhullato’’ti vuttaṃ, tena yebhuyyanayaṃ dasseti. Ito paresupi eseva nayo. Visesena sattānaṃ manaṃ avaharatīti vohāro, paññatti, tasmiṃ kusalo, tena.
若论此处诸偈，则为当下所说之语。所谓“发明”，即从各方彻底明显化；“分别”则是虽有微小差别也详尽区分之义。这里“发明”，即指发明之时亦不隐匿，令听者清楚明了；“分别”含有简略而言及详细论述之义。又此二词虽为配合下文而分别说明，但原则上其义一致。故“发明”用在第一偈，“分别”用在第二偈，两者相辅相成。至于“为何如此称呼”，谓之“此处是‘希’”等。希字作结，似“字义错误处之希”之意。至于“为何”含义，即解“阿那罗希”，谓阿拉汉、正觉者、慈悲广大、不反悔教法之道理并以权威言辞为标准，故称为阿那罗希世尊。于经藏之教法中亦称“阿那多广大”，表示其包罗广大。由此引出他藏相同用法。特别者，意指能降伏众生心，使之善巧，此为此词义及习用范围。
Pacuro bahulo aparādho doso vītikkamo yesaṃ te pacurāparādhā, seyyasakattherādayo. Yathāparādhanti dosānurūpaṃ. ‘‘Anekajjhāsayā’’tiādīsu āsayova ajjhāsayo, so atthato diṭṭhi, ñāṇañca, pabhedato pana catubbidho hoti. Vuttañca –
善行僧众中，常见众多过失、罪责及缺点者，即所谓善行过失者，如说世尊长老等。所谓过失，依罪责大小而异。谓欲见其过失根源，则“多所染污”者为根。此根义为见解与智慧，实则有四种分野。经文说——
‘‘Sassatucchedadiṭṭhī ca, khanti cevānulomikā;
“执断常见者，忍耐亦顺应。”
Yathābhūtañca yaṃ ñāṇaṃ, etaṃ āsayasaddita’’nti.
“如实之智慧，即为此根语。”
Tattha sabbadiṭṭhīnaṃ sassatucchedadiṭṭhīhi saṅgahitattā sabbepi diṭṭhigatikā sattā imā eva dve diṭṭhiyo sannissitā. Yathāha ‘‘dvayanissito kho panāyaṃ kaccāna loko yebhuyyena atthitañca natthitañcā’’ti, (saṃ. ni. 2.15) atthitāti hi sassataggāho adhippeto, natthitāti ucchedaggāho. Ayaṃ tāva vaṭṭanissitānaṃ puthujjanānaṃ āsayo. Vivaṭṭanissitānaṃ pana suddhasattānaṃ anulomikā khanti, yathābhūtañāṇanti duvidho āsayo. Tattha ca anulomikā khanti vipassanāñāṇaṃ. Yathābhūtañāṇaṃ pana kammasakatāñāṇaṃ. Catubbidho peso āsayanti sattā ettha nivasanti, cittaṃ vā āgamma seti etthāti āsayo migāsayo viya. Yathā migo gocarāya gantvāpi paccāgantvā tattheva vanagahane sayatīti taṃ tassa ‘‘āsayo’’ti vuccati, tathā cittaṃ aññathāpi pavattitvā yattha paccāgamma seti, tassa so ‘‘āsayo’’ti. Kāmarāgādayo satta anusayā. Mūsikavisaṃ viya kāraṇalābhe uppajjamānārahā anāgatā, atītā, paccuppannā ca taṃsabhāvattā tathā vuccanti. Na hi dhammānaṃ kālabhedena sabhāvabhedoti. Cariyāti rāgacariyādikā cha mūlacariyā, antarabhedena anekavidhā, saṃsaggavasena pana tesaṭṭhi honti. Atha vā cariyāti sucaritaduccaritavasena duvidhaṃ caritaṃ. Tañhi vibhaṅge caritaniddese niddiṭṭhaṃ.
此处指所有见解中，因执断常见等理由而结合者，众生皆归于二见。经云：“此人世界因分别依止二者，或有常或断。”此“执断常见”分断论认为常有不灭，“断见”断灭论认为全无。此为凡夫执见。至于纯净者则顺应，谓根据实相之见。此为如实智慧，即业果之知识。四根见分别依此存在，心如入穴兽之隐迹。心念随转即成此根，如猎兽返穴而入林中安止，故名此根。欲爱等七习气，如鼠毒气般嗜欲根生者，过去未来现行自相承续，故称习气。非谓法有时异本质异。此处“行”为根本之嗔欲等六根本行为，因种种会合而成六十种。又或行为分为善恶二种。此处行为之分类，于「行为分类说明」已详细阐述。
‘‘Adhimutti nāma ‘ajjeva pabbajissāmi, ajjeva arahattaṃ gaṇhissāmī’tiādinā tanninnabhāvena pavattamānaṃ sanniṭṭhāna’’nti (sārattha. ṭī. paṭhamamahāsaṅgītikathāvaṇṇanā) gaṇṭhipadesu vuttaṃ. Ācariyadhammapālattherena pana ‘‘adhimutti nāma sattānaṃ pubbacariyavasena abhiruci, sā duvidhā hīnapaṇītabhedenā’ti (dī. ni. ṭī. paṭhamamahāsaṅgītikathāvaṇṇanā) vuttaṃ. Tathā hi yāya hīnādhimuttikā sattā hīnādhimuttikeyeva satte sevanti, paṇītādhimuttikā paṇītādhimuttikeyeva . Sace hi ācariyupajjhāyā sīlavanto na honti, saddhivihārikā sīlavanto, te attano ācariyupajjhāyepi na upasaṅkamanti, attanā sadise sāruppabhikkhūyeva upasaṅkamanti. Sace ācariyupajjhāyā sāruppabhikkhū, itare asāruppā, tepi na ācariyupajjhāye upasaṅkamanti, attanā sadise asāruppabhikkhūyeva upasaṅkamanti. Dhātusaṃyuttavasena (saṃ. ni. 2.85 ādayo) cesa attho dīpetabbo. Evamayaṃ hīnādhimuttikādīnaṃ aññamañño pasevanādiniyamitā abhiruci ajjhāsayadhātu ‘‘adhimuttī’’ti veditabbā. Anekā ajjhāsayādayo te yesaṃ atthi, anekā vā ajjhāsayādayo yesanti tathā yathā ‘‘bahukattuko, bahunadiko’’ti. Yathānulomanti ajjhāsayādīnaṃ anulomaṃ anatikkamma, ye ye vā ajjhāsayādayo anulomā, tehi tehīti attho. Āsayādīnaṃ anulomassa vā anurūpantipi vadanti. Ghanavinibbhogābhāvato diṭṭhimānataṇhāvasena ‘‘ahaṃ mama santaka’’nti evaṃ pavattasaññino. Yathādhammanti ‘‘natthettha attā, attaniyaṃ vā, kevalaṃ dhammamattameveta’’nti evamādinā dhammasabhāvānurūpanti attho.
『上断』者，即“今日必当出家，今日必当证阿拉汉果”等此类，因其本质而发起的现前境界（sanniṭṭhāna）。（此义取自注释书《初大集音义》的核心意旨）此语见于辩义句末。毗婆罗大长老教法论述中云：“『上断』者，是众生因过去行相而生起的好感，此分两类，因贪心和愚痴分别低劣而异。”如是，因而低劣上断的众生，仅从低劣上断的众生中接触事物；净洁上断者，亦仅从净洁上断的众生中接触事物。若师长导师及其弟子不具戒行，有信仰及守戒者，也不亲近其师长弟子，只亲近与自己相似的沙弥尼弟子。若师长师弟皆为相似沙弥尼者，而他者不似其貌，则彼亦不亲近此师长弟子，只亲近同类不似其貌的沙弥尼弟子。以上理据，依律藏（集部律第2章85节开首）宣说，应予阐明。由此我们应知，低劣上断者等由于互不相交往，因境界及内心根源之差异成定，所谓“上断”，是各种内心根基的总称；内心根基多寡各异，如大海与小河般。所谓“依顺”意即顺从或伴随内心根基经过，若不依顺、逆流，所依顺者则是此法义。顺从内心根基或适合内心根基者曰“依顺”。因无深入体验，以“我是我所有”错误认知及见闻，依法性及境界，谓“非我，非我所有，仅法性而已”。
Saṃvaraṇaṃ saṃvaro, kāyavācāhi avītikkamo. Mahanto saṃvaro asaṃvaro. Vuḍḍhiattho hi ayaṃ a-kāro yathā ‘‘asekkhā dhammā’’ti (dha. sa. tikamātikā 21) taṃyogatāya ca khuddako saṃvaro pārisesādinayena saṃvaro, tasmā khuddako, mahanto ca saṃvaroti attho. Tenāha ‘‘saṃvarā saṃvaro’’tiādi. Diṭṭhiviniveṭhanāti diṭṭhiyā vimocanaṃ, atthato pana tassa ujuvipaccanikā sammādiṭṭhiādayo dhammā. Tathā cāha ‘‘dvāsaṭṭhidiṭṭhipaṭipakkhabhūtā’’ti. Nāmassa, rūpassa, nāmarūpassa ca paricchindanaṃ nāmarūpaparicchedo, so pana ‘‘rāgādipaṭipakkhabhūto’’ti vacanato tathāpavattameva ñāṇaṃ.
“自制”即收敛、制止，身体言语不越界。大自制即无自制。增长乃此非为行为，如《法句经·三十七品注释》第21节言“善法无教”，小制约包含修除小过（parisesādinaya），故意称为小制与大制。是故有“自制是制”之说。所说“破除偏见”，实则意味由正智所生断除邪见等法。亦云“有六十二种已向正见行”。名相及色受等拆解非实指拆解，而谓断除贪等烦恼由此智慧之发展而现。
‘‘Tīsupī’’tiādinā aparaḍḍhaṃ vivarati. Tīsupi tāsaṃ vacanasambhavato ‘‘visesenā’’ti vuttaṃ. Tadetaṃ sabbattha yojetabbaṃ. Tatra ‘‘yāyaṃ adhisīlasikkhā, ayaṃ imasmiṃ atthe adhippetā sikkhā’’ti vacanato āha ‘‘vinayapiṭake adhisīlasikkhā’’ti. Suttantapāḷiyaṃ ‘‘vivicceva kāmehī’’tiādinā (dī. ni. 1.226; saṃ. ni. 1.152; a. ni. 4.123) samādhidesanābāhullato ‘‘suttanta piṭake adhicittasikkhā’’ti vuttaṃ. Nāmarūpaparicchedassa adhipaññāpadaṭṭhānato, adhipaññāya ca atthāya tadavasesanāmarūpadhammakathanato āha ‘‘abhidhammapiṭake adhipaññāsikkhā’’ti.
此处“第一第三”等语，说明另一层次。此三类本依言语缘故，故称“分别”。此各处均应互相结合观照。其言说中有“此乃戒律修习，此乃本行修习”解说，即“戒律藏中是戒律修习”。经本中又谓“与捨欲无涉”。依据三藏经文经常说法定，称这为“禅那修习”。因名色拆解宜智慧所显，自智慧所成法义详述，曰“阿毗达摩藏中是智慧修习”。
Kilesānanti saṃklesadhammānaṃ, kammakilesānaṃ vā, ubhayāpekkhañcetaṃ ‘‘yo kāyavacīdvārehi kilesānaṃ vītikkamo, tassa pahānaṃ, tassa paṭipakkhattā’’ti ca. ‘‘Vītikkamo’’ti ayaṃ ‘‘paṭipakkha’’nti bhāvayoge sambandho, ‘‘sīlassā’’ti pana bhāvapaccaye. Evaṃ sabbattha. Anusayavasena santāne anuvattantā kilesā kāraṇalābhe pariyuṭṭhitāpi sīlabhedabhayavasena vītikkamituṃ na labhantīti āha ‘‘vītikkamapaṭipakkhattā sīlassā’’ti. Okāsādānavasena kilesānaṃ citte kusalappavattiṃ pariyādiyitvā uṭṭhānaṃ pariyuṭṭhānaṃ, tassa pahānaṃ, cittasantāne uppattivasena kilesānaṃ pariyuṭṭhānassa pahānanti vuttaṃ hoti. ‘‘Kilesāna’’nti hi adhikāro, taṃ pana pariyuṭṭhānappahānaṃ cittasamādahanavasena bhavatīti āha ‘‘pariyuṭṭhānapaṭipakkhattā samādhissā’’ti. Appahīnabhāvena santāne anu anu sayanakā anurūpakāraṇalābhe uppajjanārahā thāmagatā kāmarāgādayo satta kilesā anusayā, tesaṃ pahānaṃ, te pana sabbaso ariyamaggapaññāya pahīyantīti āha ‘‘anusayapaṭipakkhattā paññāyā’’ti.
“烦恼”即染污法，或作业烦恼，兼顾二者。谓“此以身口意三门破除烦恼，则毁弃，亦即对治。”“毁弃”为对治之意，与“戒”条件相关。遍处如此。由染织滞留相继生烦恼，虽被破坏，然因怕戒破坏故不可断。当云“毁弃即为戒之对治”。由因缘阻碍烦恼心中善法生起，烦恼起、灭由心生法中断，破除烦恼有此次第。七烦恼及其潜伏由此治愈，与正道智慧一体而证无染法故，谓为“潜伏烦恼之智对应”。
Dīpālokena viya tamassa dānādipuññakiriyavatthugatena tena tena kusalaṅgena tassa tassa akusalassa pahānaṃ tadaṅgappahānaṃ. Idha pana adhisīlasikkhāya vuttaṭṭhānattā tena tena susīlyaṅgena tassa tassa dussīlyaṅgassa pahānaṃ ‘‘tadaṅgappahāna’’nti gahetabbaṃ. Upacārappanābhedena samādhinā pavattinivāraṇena ghaṭappahārena viya jalatale sevālassa tesaṃ tesaṃ nīvaraṇādidhammānaṃ vikkhambhanavasena pahānaṃ vikkhambhanappahānaṃ. Catunnaṃ ariyamaggānaṃ bhāvitattā taṃ taṃ maggavato santāne samudayapakkhikassa kilesagaṇassa accantamappavattisaṅkhāta samucchindanavasena pahānaṃ samucchedappahānaṃ. Duṭṭhu caritaṃ, saṃkilesehi vā dūsitaṃ caritaṃ duccaritaṃ. Tadeva yattha uppannaṃ, taṃ santānaṃ sammā kilisati vibādhati, upatāpeti cāti saṃkileso, tassa pahānaṃ. Kāyavacīduccaritavasena pavattasaṃkilesassa tadaṅgavasena pahānaṃ vuttaṃ sīlassa duccaritapaṭipakkhattā. Sikkhattayānusārena hi attho veditabbo. Tasatīti taṇhā, sāva vuttanayena saṃkileso, tassa vikkhambhanavasena pahānaṃ vuttaṃ samādhissa kāmacchandapaṭipakkhattā. Diṭṭhiyeva yathāvuttanayena saṃkileso, tassa samucchedavasena pahānaṃ vuttaṃ paññāya attādivinimuttasabhāva dhammappakāsanato.
譬如灯明之光，借由施舍等善行缘故，借诸善因福报，故除诸不善。此处以戒律修习立足点示范，按善戒业因除恶行，称之“诸恶之除”。以戒律与近行分别，定所缘障碍比作壶破，无明扰乱如水波擾，在四圣谛修道对应中，如道相续即断烦恼末端，称此为断尽除。此外恶行、污染行为称为恶行，所起处遍为污染，称为染污。由身口恶行所生烦恼，称为肇恶因。依修学论显明故，厌贪见烦恼，藉慧显法本性而断除。
Ekamekasmiñcetthāti etesu tīsu piṭakesu ekamekasmiṃ piṭake, ca-saddo vākyārambhe, pakkhantare vā. Pi-saddo, api-saddo vā avayavasampiṇḍane, tena na kevalaṃ catubbidhasseva gambhīrabhāvo, atha kho paccekaṃ tadavayavānampīti sampiṇḍanaṃ karoti. Esa nayo īdisesu. Idāni te sarūpato dassetuṃ ‘‘tatthā’’tiādi vuttaṃ. Tattha tantīti pāḷi. Sā hi ukkaṭṭhānaṃ sīlādiatthānaṃ bodhanato, sabhāvaniruttibhāvato, buddhādīhi bhāsitattā ca pakaṭṭhānaṃ vacanānaṃ āḷi pantīti ‘‘pāḷī’’ti vuccati.
“概说于各处”，谓此三藏不同部类，同一词句起始以及间隔处。以词及部件归纳，而非唯四种深重义相，亦以此涵盖单箇部件。此法则称为“略法”。今欲以此明了五法曰“其处云云”。其处乃巴利词“tattha”音译。此词由表达定法、全面说明、佛陀妙语等词义合成，称谓“巴利”。
Idha pana vinayagaṇṭhipadakārādīnaṃ saddavādīnaṃ matena pubbe vavatthāpitā paramatthasaddappabandhabhūtā tanti dhammo nāma. Iti-saddo hi nāmatthe, ‘‘dhammo’’ti vā vuccati. Tassāyevāti tassā yathāvuttāya eva tantiyā attho. Manasā vavatthāpitāyāti uggahaṇa-dhāraṇādivasappavattena manasā pubbe vavatthāpitāya yathāvuttāya paramatthasaddappabandhabhūtāya tassā tantiyā. Desanāti pacchā paresamavabodhanatthaṃ desanāsaṅkhātā paramatthasaddappabandhabhūtā tantiyeva. Apica yathāvuttatanti saṅkhātasaddasamuṭṭhāpako cittuppādo desanā. Tantiyā, tantiatthassa cāti yathāvuttāya duvidhāyapi tantiyā, tadatthassa ca yathābhūtāvabodhoti attho veditabbo. Te hi bhagavatā vuccamānassa atthassa, vohārassa ca dīpako saddoyeva tanti nāmāti vadanti. Tesaṃ pana vāde dhammassāpi saddasabhāvattā dhammadesanānaṃ ko visesoti ce? Tesaṃ tesaṃ atthānaṃ bodhakabhāvena ñāto, uggahaṇādivasena ca pubbe vavatthāpito paramatthasaddappabandho dhammo, pacchā paresaṃ avabodhanatthaṃ pavattito taṃ tadatthappakāsako saddo desanāti ayamimesaṃ visesoti. Atha vā yathāvuttasaddasamuṭṭhāpako cittuppādo desanā desīyati samuṭṭhāpīyati saddo etenāti katvā musāvādādayo viya tatthāpi hi musāvādādisamuṭṭhāpikā cetanā musāvādādisaddehi voharīyatīti. Kiñcāpi akkharāvalibhūto paññattisaddoyeva atthassa ñāpako, tathāpi mūlakāraṇabhāvato ‘‘akkharasaññāto’’tiādīsu viya tassāyeva atthoti paramatthasaddoyeva atthassa ñāpakabhāvena vuttoti daṭṭhabbaṃ. ‘‘Tassā tantiyā desanā’’ti ca sadisavohārena vuttaṃ yathā ‘‘uppannā ca kusalādhammā bhiyyobhāvāya vepullāya saṃvattantī’’ti.
在此，基于律集及其条文等音节之言说，已被前代阐释为与究竟义音节相关联者，被称为“多义项”（tantī），此多义项即名为“法”。“法”指词意，从名称上说即称为“法”。“此多义项”（tassāyeva）意指正如其所说之多义项。所谓“心中阐释”，是指通过心中忆持、持守等方式，先前已被阐释、且与究竟义音节相应之该多义项。所谓“宣说”，即为后来为了使他人理解，而用宣讲之言称示，与究竟义音节相关连的多义项。所谓“宣说”，是指由多义项产生出的，表达语义的心之产生过程。此多义项意涵具有两重：一为其所含义理上的多义性，二为被对境真实认知之义理。世尊所说的此义理及其表现，正如灯火之光，故谓之多义项。然就这些说法而言，法作为音节本质，何等特别？已经了解各自义项之本质和表达之意，先前已阐释为与究竟义音节相关之多义项被称为法，后来为了使他人理解而流传的，作为指示其义的名称，被称作“宣说”。此即所谓“多义项”的内涵。反之，如若该多义项为产生于言说的心之行，因其产生诸妄语等故，亦以此为判定其不能正确发声妄语综合以及此妄语综合所影响的心意，是故不可称之为正确的宣说。某些由字母音集所构成的称谓词汇，仅表示意义而无实质，本质上应如“由字母感知到”之类，以此称呼亦即理解为究竟义音节的意涵，这样的多义项应被视为多义项的本质。关于“此多义项为宣说”，是用同义表达，即正如“善法生起且更广博增盛”的说法。
Abhidhammagaṇṭhipadakārādīnaṃ pana paṇṇattivādīnaṃ matena sammutiparamatthabhedassa atthassa anurūpavācakabhāvena paramatthasaddesu ekantena bhagavatā manasā vavatthāpitā nāmapaññattipabandhabhūtā tanti dhammo nāma, ‘‘dhammo’’ti vā vuccati. Tassāyevāti tassā nāmapaññattibhūtāya tantiyā eva attho. Manasā vavatthāpitāyāti sammutiparamatthabhedassa atthassānurūpavācakabhāvena paramatthasaddesu bhagavatā manasā vavatthāpitāya nāmapaṇṇattipabandhabhūtāya tassā tantiyā. Desanāti paresaṃ pabodhanena atisajjanā vācāya pakāsanā vacībhedabhūtā paramatthasaddappabandhasaṅkhātā tanti. Tantiyā, tantiatthassa cāti yathāvuttāya dubbidhāyapi tantiyā, tadatthassa ca yathābhūtāvabodhoti attho. Te hi evaṃ vadanti – sabhāvatthassa, sabhāvavohārassa ca anurūpavaseneva bhagavatā manasā vavatthāpitā paṇṇatti idha ‘‘tantī’’ti vuccati. Yadi ca saddavādīnaṃ matena saddoyeva idha tanti nāma siyā. Tantiyā, desanāya ca nānattena bhavitabbaṃ, manasā vavatthāpitāya ca tantiyā vacībhedakaraṇamattaṃ ṭhapetvā desanāya nānattaṃ natthi. Tathā hi desanaṃ dassentena manasā vavatthāpitāya tantiyā desanāti vacībhedakaraṇamattaṃ vinā tantiyā saha desanāya anaññatā vuttā. Tathā ca upari ‘‘desanāti paññattī’’ti vuttattā desanāya anaññabhāvena tantiyāpi paṇṇattibhāvo kathito hoti.
又基于论藏及条文等约定的说法，按照共识中究竟义的差别，以及与该义相适应的名称概念，被世尊用心具体阐释，作为与究竟义音节相对应的、同义项的多义项而被称为“法”，“法”一名即此多义项的含义。此多义项意涵亦为约定名称的多义项含义。所谓“心中阐释”，是指世尊凭心阐明了究竟义差异对应的意义，对于作为名称概念的多义项而言即是此多义项。“宣说”意指以超越他人的善巧言辞，以不同语言对与究竟义音节相关连的多义项加以发扬光大。多义项意涵有双重：一为其含义理尚存两难疑惑，二为其被真实理解的义理。诸如此类，世尊说明为相应于本性的显现，世尊以此心中阐释而称为约定名称“多义项”。若依言说者之理论，则音节亦称为多义项。多义项对于宣说而言须以差别加以确定，心中阐释即为多义项的词义差别参考。宣说本身不会存在差别，因差别是随词义差别而起的，是宣说者对于多义项的语义差别而作的心中区分。就此，宣说与多义项的概念相通；多义项确实具备词义差别的特征。据此，宣说为语言上表达差异的行为，而多义项为概念上的名词。因此，多义项与宣说之间存在不可或缺的对应关系，多义项作为名称的多义项对于意识标记词的表达起作用，这是世尊心中的阐释所揭示的。此亦是宣说本质的阐释。至于先前所说“宣说即为约定”，正是指出宣说无差别特性，该多义项作为名称存在于宣说之中而不曾分裂，因而明确指出，多义项作为名称的存在即是宣说的基础，二者关系密切。
Apica yadi tantiyā aññāyeva desanā siyā, ‘‘tantiyā ca tantiatthassa ca desanāya ca yathābhūtāvabodho’’ti vattabbaṃ siyā. Evaṃ pana avatvā ‘‘tantiyā ca tantiatthassa ca yathābhūtāvabodho’’ti vuttattā tantiyā, desanāya ca anaññabhāvo dassito hoti. Evañca katvā upari ‘‘desanā nāma paññattī’’ti dassentena desanāya anaññabhāvato tantiyā paṇṇattibhāvo kathito hotīti. Tadubhayampi pana paramatthato saddoyeva paramatthavinimuttāya sammutiyā abhāvā, imameva ca nayaṃ gahetvā keci ācariyā ‘‘dhammo ca desanā ca paramatthato saddo evā’’ti voharanti, tepi anupavajjāyeva. Yathā kāmāvacarapaṭisandhivipākā ‘‘parittārammaṇā’’ti vuccanti, evaṃ sampadamidaṃ daṭṭhabbaṃ. Na hi kāmāvacarapaṭisandhivipākā ‘‘nibbattitaparamatthavisayāyevā’’ti sakkā vattuṃ itthipurisādiākāraparivitakkapubbakānaṃ rāgādiakusalānaṃ, mettādikusalānañca ārammaṇaṃ gahetvāpi samuppajjanato. Paramatthadhammamūlakattā panassa parikappassa paramatthavisayatā sakkā paññapetuṃ, evamidhāpi daṭṭhabbanti ca. Evampi paṇṇattivādīnaṃ mataṃ hotu, saddavādīnaṃ matepi dhammadesanānaṃ nānattaṃ vuttanayeneva ācariyadhammapālattherā dīhi pakāsitanti. Hoti cettha –
又若多义项只是别的宣说，则须论及“多义项及其义理真实之宣说”的情况。如此论述后，“多义项及其义理真实的宣说”表为多义项，宣说中无差异的表现显现。由此，前述“宣说即是约定”的表述，进一步显现出无差异性，由此多义项作为约定名称的属性获得表明。由双方所言，上述究竟义音节，无论作为究竟义音节而言，都不存在于共识之中，故二者从本质上均非共识，依此原则，某些师长以为“法与宣说从究竟义音节本质而论，乃是一体的”，他们的说法同样无过错。比如说，如“欲界所生之果报，称为‘防护’，此说即应如是看。实际上不可仅言性好之果报而足以称为‘防护’。同样地，对于名称的争议者和论者而言，世尊也表明了律藏中有关法之教判上的不同之处。佛音长老在此阐明说：“有时音节为法及宣说，有时为名称和多义项。”就此而言，包含三者——多义项的义理发显、多义项宣说、对多义项义理之诠释——是法藏的意义阐明起点。至于律藏是否仅为多义项，法藏本身即多义项之表现。如此，世尊的教判方言绝非可谓仅指律藏裁说，应综合看待律藏等诸藏的深义。法即律藏者，依律藏所载之深义，正合于多义项以义理及宣说三重关系，故不应仅以律藏为名指法藏。义理所在之事，表达之事，名所蕴含之事三者必然相互结合而不相离。因而律藏为“法”之所训，故称为“法”，此理如水源流注谓之大江一般。
‘‘Saddo dhammo desanā ca, iccāhu apare garū;
“音节是法，宣说亦是法，亦如说有他者为尊重。”
Dhammo paṇṇatti saddo tu, desanā vāti cāpare’’ti.
“法是名称和音节，宣说却另一种。”
Tīsupi cetesu ete dhammatthadesanāpaṭivedhāti ettha tantiattho, tantidesanā, tantiatthapaṭivedho cāti ime tayo tantivisayā hontīti vinayapiṭakādīnaṃ atthadesanāpaṭivedhādhārabhāvo yutto, piṭakāni pana tantiyevāti tesaṃ dhammādhārabhāvo kathaṃ yujjeyyāti? Tantisamudāyassa avayavatantiyā ādhārabhāvato. Samudāyo hi avayavassa parikappanāmattasiddhena ādhārabhāvena vuccati yathā ‘‘rukkhe sākhā’’ti. Ettha ca dhammādīnaṃ dukkhogāhabhāvato tehi dhammādīhi vinayādayo gambhīrāti vinayādīnampi catubbidho gambhīrabhāvo vuttoyeva, tasmā dhammādayo eva dukkhogāhattā gambhīrā, na vinayādayoti na codetabbametaṃ samukhena, visayavisayīmukhena ca vinayādīnaññeva gambhīrabhāvassa vuttattā. Dhammo hi vinayādayo eva abhinnattā. Tesaṃ visayo attho vācakabhūtānaṃ tesameva vāccabhāvato, visayino desanāpaṭivedhā dhammatthavisayabhāvatoti. Tattha paṭivedhassa dukkarabhāvato dhammatthānaṃ, desanāñāṇassa dukkarabhāvato desanāya ca dukkhogāhabhāvo veditabbo, paṭivedhassa pana uppādetuṃ asakkuṇeyyattā, tabbisayañāṇuppattiyā ca dukkarabhāvato dukkhogāhatā veditabbā. Dhammatthadesanānaṃ gambhīrabhāvato tabbisayo paṭivedhopi gambhīro yathā taṃ gambhīrassa udakassa pamāṇaggahaṇe dīghena pamāṇena bhavitabbaṃ, evaṃsampadamidanti (vajira. ṭī. paṭhamamahāsaṅgītikathāvaṇṇanā) vajirabuddhitthero. Piṭakāvayavānaṃ dhammādīnaṃ vuccamāno gambhīrabhāvo taṃsamudāyassa piṭakassāpi vuttoyeva, tasmā tathā na codetabbantipi vadanti, vicāretabbametaṃ sabbesampi tesaṃ piṭakāvayavāsambhavato. Mahāsamuddo dukkhogāho, alabbhaneyyapatiṭṭho viya cāti sambandho. Atthavasā hi vibhattivacanaliṅgapariṇāmoti. Dukkhena ogayhanti, dukkho vā ogāho anto pavisanametesūti dukkhogāhā. Na labhitabboti alabbhanīyo, soyeva alabbhaneyyo, labhīyate vā labbhanaṃ, taṃ nārahatīti alabbhaneyyo. Patiṭṭhahanti ettha okāseti patiṭṭho, patiṭṭhahanaṃ vā patiṭṭho, alabbhaneyyo so yesu te alabbhaneyyapatiṭṭhā. Ekadesena ogāhantehipi mandabuddhīhi patiṭṭhā laddhuṃ na sakkāyevāti dassetuṃ etaṃ puna vuttaṃ. ‘‘Eva’’ntiādi nigamanaṃ.
这三者中，谓之对法义之宣说理解，或称多义项义理的阐释，或多义项宣说，或多义项义理的理解释义，这三种皆属该范畴，这里为律藏及其他的义理宣说理解之基点。律藏是多义项的基础。多义项汇集的整体，视为构成部分的多义项，正如“树枝”是“树”的组成部分。就法等而言，因有其痛苦承载之本质，律藏等众多藏法因而被说为深奥。因而鉴于此，法等即是深奥的痛苦承载，不是律藏等非所指。因这些所指对象为义理之意境，且与所指相称，正码明义理义务与释义目的的深刻，世尊教判深奥、正缘此故。法即是律藏之本体。其所指之内容及语言皆为义理所表达，所含之对象正是宣说所揭示之究竟义理。宣说的困难在于义理的深奥，宣说与了知之难，因而不可轻率。由于义理与释义的复杂度，大如浩瀚海洋的痛苦负载犹如难以捕捉的水量，不宜去曲解。这里所说的内容依赖于义理层面上的转化、词义变化。痛苦之意概括为盖住痛苦，痛苦则为承载入内，即所谓承受痛苦。不能得称为不可得，是故称其为不可得，因为它属于不可得者的范畴。设若执迷于此，愚钝者亦难以定见。以上复述终结于“如此”等辞，示意总结。
Idāni hetuhetuphalādīnampi vasena gambhīrabhāvaṃ dassento ‘‘aparo nayo’’tiādimāha. Tattha hetūti paccayo. So ca attano phalaṃ dahati vidahatīti dhammo da-kārassa dha-kāraṃ katvā. Dhammasaddassa cettha hetupariyāyatā kathaṃ viññāyatīti āha ‘‘vuttañheta’’ntiādi. Vuttaṃ paṭisambhidāvibhaṅge (vibha. 718). Nanu ca ‘‘hetumhi ñāṇaṃ dhammapaṭisambhidā’’ti etena vacanena dhammassa hetubhāvo kathaṃ viññāyatīti? ‘‘Dhammapaṭisambhidā’’ti etassa samāsapadassa avayavapadatthaṃ dassentena ‘‘hetumhi ñāṇa’’nti vuttattā. ‘‘Dhamme paṭisambhidā dhammapaṭisambhidā’’ti ettha hi ‘‘dhamme’’ti etassa atthaṃ dassentena ‘‘hetumhī’’ti vuttaṃ, ‘‘paṭisambhidā’’ti etassa atthaṃ dassentena ‘‘ñāṇa’’nti. Tasmā hetudhammasaddā ekatthā, ñāṇapaṭisambhidā saddā cāti imamatthaṃ vadantena sādhito dhammassa hetubhāvoti. Tathā ‘‘hetuphale ñāṇaṃ atthapaṭisambhidā’’ti etena vacanena sādhito atthassa hetuphalabhāvoti daṭṭhabbo. Hetuno phalaṃ hetuphalaṃ, tañca hetuanusārena arīyati adhigamīyatīti atthoti vuccati.
现在说到因、缘、果等的性质，以深奥之义观之，称之为“他者引导”等。彼处“因”者即所谓缘起。此因能燃烧其果，故用“燃烧”之义表法，将法表示为“以‘达’音含‘燃’义”的字。此处法音谓因的详解，如何了知因义？故称“已说的因”。此“已说”见《正进行智慧分解》（编号718）。又若说“对因有智慧的法的辨别”，以此语义如何了解法的因性？所谓“法的辨别”，此复合词中的“因有智慧”，即依其含义言。所谓“法的辨别”，这里“法”指因，“因”指智慧，因而因法之辞统一，智慧的辨别之辞也同，因此称因法音即为智慧辨别音。如此，佐证此义，即法之因性。又依“因果智慧，意义辨别”的语，说明因果性义亦当观，此因果是“因之果”，依因而成，此为义解。
Desanātipaññattīti ettha saddavādīnaṃ vāde atthabyañjanakā aviparītābhilāpadhammaniruttibhūtā paramatthasaddappabandhasaṅkhātā tanti ‘‘desanā’’ti vuccati, desanā nāmāti vā attho. Desīyati attho etāyāti hi desanā. Pakārena ñāpīyati attho etāya, pakārato vā ñāpetīti paññatti. Tameva sarūpato dassetuṃ ‘‘yathādhammaṃ dhammābhilāpoti adhippāyo’’ti vuttaṃ. Yathādhammanti ettha pana dhammasaddo hetuṃ, hetuphalañca sabbaṃ saṅgaṇhāti. Sabhāvavācako hesa dhammasaddo, na pariyattihetuādivācako, tasmā yo yo avijjāsaṅkhārādidhammo, tasmiṃ tasminti attho. Tesaṃ tesaṃ avijjāsaṅkhārādidhammānaṃ anurūpaṃ vā yathādhammaṃ. Desanāpi hi paṭivedho viya aviparītasavisayavibhāvanato dhammānurūpaṃ pavattati, tatoyeva ca aviparītābhilāpoti vuccati. Dhammābhilāpoti hi atthabyañjanako aviparītābhilāpo dhammaniruttibhūto tantisaṅkhāto paramatthasaddappabandho. So hi abhilappati uccārīyatīti abhilāpo, dhammo aviparīto sabhāvabhūto abhilāpo dhammābhilāpoti vuccati, etena ‘‘tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā’’ti (vibha. 718) ettha vuttaṃ dhammaniruttiṃ dasseti saddasabhāvattā desanāya. Tathā hi niruttipaṭisambhidāya parittārammaṇādibhāvo paṭisambhidāvibhaṅgapāḷiyaṃ (vibha. 718) vutto. Tadaṭṭhakathāya ca ‘‘taṃ sabhāvaniruttiṃ saddaṃ ārammaṇaṃ katvā’’tiādinā (vibha. aṭṭha. 718) tassā saddārammaṇatā dassitā. ‘‘Imassa atthassa ayaṃ saddo vācako’’ti hi vacanavacanatthe vavatthapetvā taṃ taṃ vacanatthavibhāvanavasena pavattito saddo ‘‘desanā’’ti vuccati. ‘‘Adhippāyo’’ti etena ‘‘desanāti paññattī’’ti etaṃ vacanaṃ dhammaniruttābhilāpaṃ sandhāya vuttaṃ, na tato vinimuttaṃ paññattiṃ sandhāyāti dasseti anekadhā atthasambhave attanā adhippetatthasseva vuttattāti ayaṃ saddavādīnaṃ vādato vinicchayo.
所谓教法名词，是序言说话人的言论，具实义，言语不颠倒，由真实意义者所构成，称为“说法”，意指教化之意。诸说依此义趣传达，称为“教法”。“教化”的义即启示，引导意义，故名“名词”。以此说明，以“如法说法”为宗旨。此“如法”在此指因、因果集全为其涵摄，依本性而说出的语音，非仅是文字法则所引，意在说明真实义理。因而此义与无明等行法相应，教法乃实相之语，非外表词法。故教法理应契合法实不妄，为真实之教诲。教法之中，智慧辩别又称为言语辨析，是说法之基础。如此说法令教法音节自然产生实际内涵，此谓教法之语涵所具。注解称“此为言语教法辨析”，描述了教法音声的法性，呈现了教法义理。
Paññattivādīnaṃ vāde pana sammutiparamatthabhedassa atthassānurūpavācakabhāvena paramatthasaddesu bhagavatā manasā vavatthāpitā tantisaṅkhātā nāmapaññatti desanā nāma, ‘‘desanā’’ti vā vuccatīti attho. Tadeva mūlakāraṇabhūtassa saddassa dassanavasena kāraṇūpacārena dassetuṃ ‘‘yathādhammaṃ dhammābhilāpoti adhippāyo’’ti vuttaṃ. Kiñcāpi hi ‘‘dhammābhilāpo’’ti ettha abhilappati uccārīyatīti abhilāpoti saddo vuccati, na paṇṇatti, tathāpi sadde vuccamāne tadanurūpaṃ vohāraṃ gahetvā tena vohārena dīpitassa atthassa jānanato sadde kathite tadanurūpā paṇṇattipi kāraṇūpacārena kathitāyeva hoti. Apica ‘‘dhammābhilāpoti attho’’ti avatvā ‘‘dhammābhilāpoti adhippāyo’’ti vuttattā desanā nāma saddo na hotīti dīpitameva. Tena hi adhippāyamattameva mūlakāraṇasaddavasena kathitaṃ, na idha gahetabbo ‘‘desanā’’ti etassa atthoti ayaṃ paññattivādīnaṃ vādato vinicchayo. Atthantaramāha ‘‘anuloma…pe… kathana’’nti, etena heṭṭhā vuttaṃ desanāsamuṭṭhāpakaṃ cittuppādaṃ dasseti. Kathīyati attho etenāti hi kathanaṃ. Ādisaddena nītaneyyādikā pāḷigatiyo, ekattādinandiyāvattādikā pāḷinissitā ca nayā saṅgahitā.
关于名相说者之说论，以言意相符为准则，佛陀亦依此理说明“教法”之名。此名称乃基缘本因之表达，借助因果说明。教法中涵盖了诠释与发音，使得义理鲜明揭示。又“教化”并非仅为名相，亦指能启发心灵的言说，故称为教法之词。此语非空泛概念，而是照应实义发声表达。以“如法说法”为原则，说明此词的含义。若对“教法”字面不明，只以“如法说法”为依归，众多释义中便可见其教法的涵义和强调。对此派别之见解总结，即“教化”义为言辞与真实法相协调的表述，是对名相言意的真实反映。间或称之为产生内心知觉的教化起始，因教法言说强调名相与心识相应，和谐一致故称“教法”。诸多典籍各派理解各异而表达此义，但基本宗旨如上。
Sayameva paṭivijjhati, etena vā paṭivijjhantīti paṭivedho, ñāṇaṃ. Tadeva abhisameti, etena vā abhisamentīti abhisamayotipi vuccati. Idāni taṃ paṭivedhaṃ abhisamayappabhedato, abhisamayākārato, ārammaṇato, sabhāvato ca pākaṭaṃ kātuṃ ‘‘so cā’’tiādi vuttaṃ. Tattha hi lokiyalokuttaroti pabhedato, visayato, asammohatoti ākārato, dhammesu, atthesu, paññattīsūti ārammaṇato, atthānurūpaṃ, dhammānurūpaṃ, paññattipathānurūpanti sabhāvato ca pākaṭaṃ karoti. Tattha visayato atthādianurūpaṃ dhammādīsu avabodho nāma avijjādidhammārammaṇo, saṅkhārādiatthārammaṇo, tadubhayapaññāpanārammaṇo ca lokiyo abhisamayo. Asammohato atthādianurūpaṃ dhammādīsu avabodho nāma nibbānārammaṇo maggasampayutto yathāvuttadhammatthapaññattīsu sammohaviddhaṃsano lokuttaro abhisamayo. Tathā hi ‘‘ayaṃ hetu, idamassa phalaṃ, ayaṃ tadubhayānurūpo vohāro’’ti evaṃ ārammaṇakaraṇavasena lokiyañāṇaṃ visayato paṭivijjhati, lokuttarañāṇaṃ pana tesu hetuhetuphalādīsu sammohassañāṇena samucchinnattā asammohato paṭivijjhati. Lokuttaro pana paṭivedho visayato nibbānassa, asammohato ca itarassātipi vadanti eke.
“自知”即了解，是心意之显现。又称“深入了解”，即由认识而生的明智。此显现区别于不同层次的内涵与起始境界，分为世间与出世间二类。世间表示对法、义、名相的认识，是由无明等配合而映现的心识，这是世间的了解。出世间则为不被迷惑的、直接对应涅槃法理的明觉，是无烦恼、与法谛契合的认识。这种区别表明，对于“此因，此果，此二者相应的作用”等，世间智慧基于对象而认识，出世间则断除迷惑而达到真知。故世间、出世间智慧在所缘分别上有所不同，出世间智慧是对根本真实的解脱了解。部分说法认为世间智慧是针对现象界的认识，而出世间智慧则为出离之知。
Atthānurūpaṃ dhammesūti ‘‘avijjā hetu, saṅkhārā hetusamuppannā, saṅkhāre uppādeti avijjā’’ti evaṃ kāriyānurūpaṃ kāraṇesūti attho. Atha vā ‘‘puññābhisaṅkhāraapuññābhisaṅkhāraāneñjābhisaṅkhāresu tīsu apuññābhisaṅkhārassa avijjā sampayuttapaccayo, itaresaṃ yathānurūpa’’ntiādinā kāriyānurūpaṃ kāraṇesu paṭivedhotipi attho. Dhammānurūpaṃ atthesūti ‘‘avijjāpaccayā saṅkhārā’’tiādinā (ma. ni. 3.126; saṃ. ni. 2.1; udā. 1; vibha. 225) kāraṇānurūpaṃ kāriyesu. Chabbidhāya paññattiyā patho paññattipatho, tassa anurūpaṃ tathā, paññattiyā vuccamānadhammānurūpaṃ paññattīsu avabodhoti attho. Abhisamayato aññampi paṭivedhatthaṃ dassetuṃ ‘‘tesa’’ntiādimāha. Paṭivijjhīyatīti paṭivedhoti hi taṃtaṃrūpādidhammānaṃ aviparītasabhāvo vuccati. Tattha tatthāti tasmiṃ tasmiṃ piṭake, pāḷipadese vā. Salakkhaṇasaṅkhātoti ruppananamanaphusanādisakasakalakkhaṇasaṅkhāto.
“依义相应法”指“无明为因，行由无明而产生，行产生则无明”为作业相随因果。又如“三种业：善、恶、不善业中，无善业以无明为因，及其它业依因而起”，此为作业依因。按因缘而语，依“无明因，行动因缘”等说法列举因的作业性质。六种路径是名相途径，与其相应的“法的相应”即能了解名相所对应的法义。为了更深释义，修习之理作了解释。所谓显现，就是对这些法义的辨识与区别，成就理解。所谓“他者”，即对应经藏里的不同部分。诸相应之义被深入说明。此处“认识”与“显现”指法的相称与区别的精妙辨析，显表了法义深入性，彰显了教义的细致。
Yathāvuttehi dhammādīhi piṭakānaṃ gambhīrabhāvaṃ dassetuṃ ‘‘idānī’’tiādimāha. Dhammajātanti kāraṇappabhedo, kāraṇameva vā. Atthajātanti kāriyappabhedo, kāriyameva vā. Yā cāyaṃ desanāti sambandho. Tadatthavijānanavasena abhimukho hoti. Yo cetthāti yo etāsu taṃ taṃ piṭakāgatāsu dhammatthadesanāsu paṭivedho, yo ca etesu piṭakesu tesaṃ tesaṃ dhammānaṃ aviparītasabhāvoti attho. Sambharitabbato kusalameva sambhāro, so sammā anupacito yehi te anupacitakusalasambhārā, tatova duppaññehi, nippaññehīti attho. Na hi paññavato, paññāya vā duṭṭhubhāvo dūsitabhāvo ca sambhavatīti nippaññattāyeva duppaññā yathā ‘‘dussīlo’’ti (a. ni. 5.213; 10.75; pārā. 295; dha. pa. 308). Ettha ca avijjāsaṅkhārādīnaṃ dhammatthānaṃ duppaṭivijjhatāya dukkhogāhatā, tesaṃ paññāpanassa dukkarabhāvato taṃdesanāya, abhisamayasaṅkhātassa paṭivedhassa uppādanavisayīkaraṇānaṃ asakkuṇeyyattā, aviparītasabhāvasaṅkhātassa paṭivedhassa dubbiññeyyatāya dukkhogāhatā veditabbā. Evampīti pi-saddo pubbe vuttaṃ pakārantaraṃ sampiṇḍeti. Evaṃ paṭhamagāthāya anūnaṃ paripuṇṇaṃ paridīpitatthabhāvaṃ dassento ‘‘ettāvatā’’tiādimāha. ‘‘Siddhe hi satyārambho atthantaraviññāpanāya vā hoti, niyamāya vā’’ti iminā punārambhavacanena anūnaṃ paripuṇṇaṃ paridīpitatthabhāvaṃ dasseti. Ettāvatāti paricchedatthe nipāto, ettakena vacanakkamenāti attho. Etaṃ vā parimāṇaṃ yassāti ettāvaṃ, tena, etaparimāṇavatā saddatthakkamenāti attho. ‘‘Sadde hi vutte tadatthopi vuttoyeva nāmā’’ti vadanti. Vutto saṃvaṇṇito attho yassāti vuttatthā.
依上述诸法使三藏显示其深义，谓“如今”，“因生”，即因之生成，“义生”，即果之所生成，“教法之联结”。凭识解显义理者，即对各藏所含经文之义理了然者。藏中所集，需将善法悉心积聚，此善积聚者乃正当摄受，而对应不同善积的不善与无智积者则被视为不善积及愚钝者。因为智慧者不生恶与杂乱，恶者亦生愚钝，愚钝者必然生不善恶，故谓“愚钝即恶”？示意此理明确。由无明等的教法义理上之识别困难及苦难调伏，教法的深入阐释以及智慧辨别的产生关键，皆需相应的能力。如此教法辞句复合，逐层串联，深展法义，以此开示佛法之全面光明。此乃“既成及细致阐释”的义理，称为“此量”，表明范围及规范。又曰：“言辞所述，法义亦唯为所述之名”，意即讲述即具相应意义也。
Etthāti etissā gāthāya. Evaṃ attho, vinicchayoti vā seso. Tīsu piṭakesūti ettha ‘‘ekekasmi’’nti adhikārato, pakaraṇato vā veditabbaṃ. ‘‘Ekamekasmiñcetthā’’ti (dī. ni. aṭṭha. 1.paṭhamamahāsaṅgītikathā) hi heṭṭhā vuttaṃ. Atha vā vatticchānupubbikattā saddapaṭipattiyā niddhāraṇamidha avattukāmena ādhāroyeva vutto. Na cettha codetabbaṃ ‘‘tīsuyeva piṭakesu tividho pariyattibhedo daṭṭhabbo siyā’’ti samudāyavasena vuttassāpi vākyassa avayavādhippāyasambhavato. Dissati hi avayavavākyanipphatti ‘‘brāhmaṇādayo bhuñjantū’’tiādīsu, tasmā alamatipapañcena. Yathā attho na virujjhati, tathāyeva gahetabboti. Evaṃ sabbattha. Pariyattibhedoti pariyāpuṇanaṃ pariyatti. Pariyāpuṇanavācako hettha pariyattisaddo, na pana pāḷipariyāyo, tasmā pariyāpuṇanappakāroti attho. Atha vā tīhi pakārehi pariyāpuṇitabbā pāḷiyo eva ‘‘pariyattī’’ti vuccanti. Tathā ceva abhidhammaṭṭhakathāya sīhaḷagaṇṭhipade vuttanti vadanti. Evampi hi alagaddūpamāpariyāpuṇanayogato ‘‘alagaddūpamā pariyattī’’ti pāḷipi sakkā vattuṃ. Evañca katvā ‘‘duggahitā upārambhādihetu pariyāpuṭā alagaddūpamā’’ti parato niddesavacanampi upapannaṃ hoti. Tattha hi pāḷiyeva ‘‘duggahitā, pariyāpuṭā’’ti ca vattuṃ yuttā.
「Ettha」意为此处；「etissā gāthāya」意指对此咏颂。其义如是，称为总结剩余部分。在三藏中，此处『ekekasmi』一词按其用法、篇章应分别理解。『ekamekasmiñ cetthā』据某大师释典中的说明，此句下文已有阐释。又从铺陈顺序和文字用法上，也能理解为依据语音通行之理解释。此处不可回到『三藏中有三种不同的传授本』之说，因本句虽总述经文，但有分句结构，是依序连贯之文表现。文中也见诸如『婆罗门等享用食物』等无条理连接句，但因分别标志词故可辨，故义理未生冲突。应如常理不废，保持原义，普遍适用。由此而言，『pariyattibheda』是『pariyāpuṇana』的意思，意指传承的完成与圆满；本文用的词是“pariyatti”指传承文辞而非巴利语中的pariyāya，故以为“圆满释义”。传承亦有三种方法使其圆满，因此巴利文本也称之为『pariyattī』。类似于阿毗达摩注疏中僧伽罗文法语的用法，巴利语可采用“alagaddūpamāpariyāpuṇanayogato”即“比作树根的圆满释义”。由此，可以理解为：传承包括了消除障碍、障碍开始的缘由等原因，称为“alagaddūpamā”，还会有进一步的说明。巴利文本中“duggahitā, pariyāpuṭā”等表达是合乎道理的说法。
Alagaddo alagaddaggahaṇaṃ upamā etissāti alagaddūpamā. Alagaddassa gahaṇañhettha alagaddasaddena vuttanti daṭṭhabbaṃ. Āpūpikoti ettha āpūpa-saddena āpūpakhādanaṃ viya, veṇikoti ettha vīṇāsaddena vīṇāvādanaggahaṇaṃ viya ca. Alagaddaggahaṇena hi pariyatti upamīyati , na alagaddena. ‘‘Alagaddaggahaṇūpamā’’ti vā vattabbe majjhepadalopaṃ katvā ‘‘alagaddūpamā’’ti vuttaṃ ‘‘oṭṭhamukho’’tiādīsu viya. Alagaddoti ca āsīviso vuccati. Gadoti hi visassa nāmaṃ, tañca tassa alaṃ paripuṇṇaṃ atthi, tasmā alaṃ pariyatto paripuṇṇo gado assāti alagaddo anunāsikalopaṃ, da-kārāgamañca katvā, alaṃ vā jīvitaharaṇe samattho gado yassāti alagaddo vuttanayena. Vaṭṭadukkhato nissaraṇaṃ attho payojanametissāti nissaraṇatthā. Bhaṇḍāgāre niyutto bhaṇḍāgāriko, rājaratanānupālako, so viyāti tathā, dhammaratanānupālako khīṇāsavo. Aññamatthamanapekkhitvā bhaṇḍāgārikasseva sato pariyatti bhaṇḍāgārikapariyatti.
「Alagaddo」即树根；「alagaddaggahaṇaṃ upamā」是指像抓握树根的比喻，故名“树根比喻”。此处『alagaddasaddena』（树根这一词）表示抓握树根的缘故，可见其含义。『āpūpī』此词由『āpūpa』组成，意为吹气的动作；『veṇi』比之琴声，即演奏乐器之意。通过比喻抓握树根的情形，传承文本采用比附推理，但非显指树根本身，而是抓握树根这一状态。用“alagaddaggahaṇūpamā”省略中间部分成“alagaddūpamā”，如《oṭṭhamukho》等文。又「alagaddo」亦称「āsīviso」（树根）；「gādo」名指根的厚实，寓意树根丰满完备，因此称为丰满的根。以去掉鼻音等原理，树根为指根本的存在，能维系生命，即为“alagaddo”，从咒语讲义或象征理解这点通达。又「vaṭṭadukkha」指苦难的轮回，释为解脱之意的缘由。如此类推，出入仓库者为仓库主管、王室珍宝守护者，此隐喻由法宝守护者、断尽烦恼者等相应比拟。以不同意涵对应不同的意义，专注于仓库守护者的传承宣扬。
Duggahitāti duṭṭhu gahitā. Tadeva sarūpato niyametuṃ ‘‘upārambhādihetu pariyāpuṭā’’ti āha, upārambhaitivādappamokkhādihetu uggahitāti attho. Lābhasakkārādihetu pariyāpuṇanampi ettheva saṅgahitanti daṭṭhabbaṃ. Vuttañhetaṃ alagaddasuttaṭṭhakathāyaṃ –
『受持错误』者，即恶劣地受持之义。为进一步就其本身性相加以限定，故说『以诘难等为缘而背诵』，即：以诘难、持论、脱罪等为缘而学习之义。以获利供养等为缘而背诵者，亦应知摄于此处。此义曾于《蛇喻经》注释中说过——
‘‘Yo buddhavacanaṃ uggahetvā ‘evaṃ cīvarādīni vā labhissāmi, catuparisamajjhe vā maṃ jānissantī’ti lābhasakkārahetu pariyāpuṇāti, tassa sā pariyatti alagaddapariyatti nāma. Evaṃ pariyāpuṇanato hi buddhavacanaṃ apariyāpuṇitvā niddokkamanaṃ varatara’’nti (ma. ni. aṭṭha. 2.239).
「佛所说言：若有人接受佛言，心信唯有藉由如此衣服等获得资本，并于四方聚会中获得尊敬与礼遇，则谓其闻法传承齐备。如此完成传承者称为树根传承。成就传承者，佛法不会中断，因未成者常生烦恼动摇。」（摘自某注疏）
Nanu ca alagaddaggahaṇūpamā pariyatti ‘‘alagaddūpamā’’ti vuccati, evañca sati suggahitāpi pariyatti ‘‘alagaddūpamā’’ti vattuṃ vaṭṭati tatthāpi alagaddaggahaṇassa upamābhāvena pāḷiyaṃ vuttattā. Vuttañhetaṃ –
「然而，尽管称比喻抓握树根的传承为‘树根比喻’，但实际上即使明了且被很好把握，其传承仍称为‘树根比喻’，对应这种情形依然常见。在佛教巴利文献中此称谓已被确认。例如，
‘‘Seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṃ caramāno, so passeyya mahantaṃ alagaddaṃ, tamenaṃ ajapadena daṇḍena suniggahitaṃ niggaṇheyya , ajapadena daṇḍena suniggahitaṃ niggahitvā gīvāya suggahitaṃ gaṇheyya. Kiñcāpi so bhikkhave, alagaddo tassa purisassa hatthaṃ vā bāhaṃ vā aññataraṃ vā aṅgapaccaṅgaṃ bhogehi paliveṭheyya . Atha kho so neva tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. Taṃ kissa hetu, suggahitattā bhikkhave, alagaddassa. Evameva kho bhikkhave, idhekacce kulaputtā dhammaṃ pariyāpuṇanti suttaṃ geyya’’ntiādi (ma. ni. 1.239).
「譬如，比库啊，若有所人热衷于寻找树根，四处穿行以寻找抓握树根之处，若他见到一根粗大树根，恰当地用绳索加以绑缚，就用绳子将其绑住，并把绳子围在脖子上。倘若此树根附着于此人臂膀或身躯某处，并得以利用，他便不会死去，也不会遭遇死亡或极大痛苦。为何如此？因此树根缠绕牢固。正如是，比库啊，若有人恰当地完成佛法传承，即如是，言说经文。」（摘自某注疏）
Tasmā idha duggahitā eva pariyatti alagaddūpamāti ayaṃ viseso kuto viññāyati, yena duggahitā upārambhādihetu pariyāpuṭā ‘‘alagaddūpamā’’ti vuccatīti? Saccametaṃ, idaṃ pana pārisesañāyena vuttanti daṭṭhabbaṃ. Tathā hi nissaraṇatthabhaṇḍāgārikapariyattīnaṃ visuṃ gahitattā pārisesato alagaddassa duggahaṇūpamāyeva pariyatti ‘‘alagaddūpamā’’ti viññāyati. Alagaddassa suggahaṇūpamā hi pariyatti nissaraṇatthā vā hoti, bhaṇḍāgārikapariyatti vā. Tasmā suvuttametaṃ ‘‘duggahitā…pe… pariyattī’’ti. Idāni tamatthaṃ pāḷiyā sādhento ‘‘yaṃ sandhāyā’’tiādimāha. Tattha yanti yaṃ pariyattiduggahaṇaṃ. Majjhimanikāye mūlapaṇṇāsake alagaddasutte (ma. ni. 1.239) bhagavatā vuttaṃ.
因此，关于经文中所说的“无益之事”的训诂如何得以理解，何以称为“无益之事”，原因何在，即为何谓因“无益之事”为起因而被包涵为“无法斩断者”而被称名呢？此处确有其理，这一点通过有余留下的释义应当观察理解。实际上，关于解脱所缘诸持有者的通说，因其整体的执持成为无法根除的障碍，故在余论中被训诂为“无法斩断者”。且此“无法斩断者”的牢固持有，或因解脱之意，或因持有器物教义故名。由此，才称之曰“无益之事……通说”。现依据巴利语合乎意旨地附加“所依止者”等语，指示此处的“无益之事”指何物。于中部藏根本五十经中《无益经》（中部·根本五十经卷1·239）世尊有所说。
Alagaddatthikoti āsīvisena, āsīvisaṃ vā atthiko, alagaddaṃ gavesati pariyesati sīlenāti alagaddagavesī. Alagaddapariyesanaṃ caramānoti āsīvisapariyesanatthaṃ caramāno. Tadatthe hetaṃ paccattavacanaṃ, upayogavacanaṃ vā, alagaddapariyesanaṭṭhānaṃ vā caramāno. Alagaddaṃ pariyesanti etthāti hi alagaddapariyesanaṃ. Tamenanti taṃ alagaddaṃ. Bhogeti sarīre. ‘‘Bhogo tu phaṇino tanū’’ti hi vuttaṃ. Bhujīyati kuṭilaṃ karīyatīti bhogo. Tassāti purisassa. Hatthe vā bāhāya vāti sambandho. Maṇibandhato paṭṭhāya yāva agganakhā hattho. Saddhiṃ aggabāhāya avasesā bāhā, katthaci pana kapparato paṭṭhāya yāva agganakhā ‘‘hattho’’ti vuttaṃ bāhāya visuṃ anāgatattā. Vuttalakkhaṇaṃ hatthañca bāhañca ṭhapetvā avasesaṃ sarīraṃ aṅgapaccaṅgaṃ. Tatonidānanti tannidānaṃ, taṃkāraṇāti attho. Taṃ hatthādīsu ḍaṃsanaṃ nidānaṃ kāraṇaṃ etassāti ‘‘tannidāna’’nti hi vattabbe ‘‘tatonidāna’’nti purimapade paccattatthe nissakkavacanaṃ katvā, tassa ca lopamakatvā niddeso, hetvatthe ca paccattavacanaṃ. Kāraṇatthe nipātapadametantipi vadanti. Apica ‘‘tatonidāna’’nti etaṃ ‘‘maraṇaṃ vā maraṇamattaṃ vā dukkha’’nti ettha vuttanayena visesanaṃ. Taṃkissa hetūti yaṃ vuttaṃ hatthādīsu ḍaṃsanaṃ, tannidānañca maraṇādiupagamanaṃ , taṃ kissa hetu kena kāraṇenāti ce? Tassa purisassa alagaddassa duggahitattā.
所谓“无益者”乃指污秽、不净，污秽或不净之意为“无益”的本义；“无益”即探求、寻求不净者，换言之，无益的探求者即为“无益事的寻求者”。因着探求无益之事而行走者，即为污秽之探求者。此中其义应分别解说，或作为表述缘起，或作为用词、或作为无益探求之场所而行走。探求无益者故言无益探求，亦即该无益之者。身体即“拥有”，云“拥有者即躯体者”是有说。故谓因手臂关节使连接成整体，即肩肘手指至尖指间的关节称为“手”，统称手臂结合的部分除去剩余身体肢节。此则指手之缘起，即缘由。所谓“缘起”乃指因缘之义。缘故中谓“缘起”即指因缘。即便“缘起”意含“死亡、临死或苦难”等修饰，此处亦据说。所谓“其因”即为如所言手指处刺伤之因缘，实则此因缘即为死亡等之临近，因何而生？此处之“无益”即指身体无益之原因。
Idhāti imasmiṃ sāsane. Moghapurisāti guṇasārarahitatāya tucchapurisā. Dhammanti pāḷidhammaṃ. Pariyāpuṇantīti uggaṇhanti, sajjhāyanti ceva vācuggataṃ karontā dhārenti cāti vuttaṃ hoti. ‘‘Dhamma’’nti sāmaññato vuttameva sarūpena dasseti ‘‘sutta’’ntiādinā. Na hi suttādinavaṅgato añño dhammo nāma atthi. Tathā hi vuttaṃ ‘‘tesaṃ dhammāna’’nti. Atthanti cettha sambandhīniddeso eso, atthanti ca yathābhūtaṃ bhāsitatthaṃ, payojanatthañca sāmaññaniddesena, ekasesanayena vā vuttaṃ. Yañhi padaṃ sutisāmaññena anekadhā atthaṃ dīpeti, taṃ sāmaññaniddesena, ekasesanayena vāti sabbattha veditabbaṃ. Na upaparikkhantīti na pariggaṇhanti na vicārenti. Ikkhasaddassa hi dassanaṅkesu idha dassanameva attho, tassa ca pariggaṇhanacakkhulocanesu pariggaṇhanameva, tañca vicāraṇā pariyādānavasena dubbidhesu vicāraṇāyeva, sā ca vīmaṃsāyeva, na vicāro, vīmaṃsā ca nāmesā bhāsitatthavīmaṃsā, payojanatthavīmaṃsā cāti idha dubbidhāva adhippetā, tāsu ‘‘imasmiṃ ṭhāne sīlaṃ kathitaṃ, imasmiṃ samādhi, imasmiṃ paññā, mayañca taṃ pūressāmā’’ti evaṃ bhāsitatthavīmaṃsañceva ‘‘sīlaṃ samādhissa kāraṇaṃ, samādhi vipassanāyā’’tiādinā payojanatthavīmaṃsañca na karontīti attho. Anupaparikkhatanti anupaparikkhantānaṃ tesaṃ moghapurisānaṃ. Na nijjhānakkhamantīti nijjhānaṃ nissesena pekkhanaṃ paññaṃ na khamanti. Jhe-saddo hi idha pekkhaneyeva, na cintanajhāpanesu, tañca ñāṇapekkhanameva, na cakkhupekkhanaṃ, ārammaṇūpanijjhānameva vā, na lakkhaṇūpanijjhānaṃ, tasmā paññāya disvā rocetvā gahetabbā na hontīti adhippāyo veditabbo. Nissesena jhāyate pekkhateti hi nijjhānaṃ. Sandhivasena anusvāralopo nijjhānakkhamantīti, ‘‘nijjhānaṃ khamantī’’tipi pāṭho, tena imamatthaṃ dīpeti ‘‘tesaṃ paññāya atthassa anupaparikkhanato te dhammā na upaṭṭhahanti, imasmiṃ ṭhāne sīlaṃ, samādhi, vipassanā, maggo, vaṭṭaṃ, vivaṭṭhaṃ kathitanti evaṃ jānituṃ na sakkā hontī’’ti.
“Idhāti imasmiṃ sāsane”意谓“在此教法中”。“Moghapurisa”即缺乏德行之人，谓其无善品质，乃愚痴无益之辈。“Dhamma”即巴利言“法”，其“pariyāpuṇanti”意为掌握、通晓，涵盖口语表达、讲说与持守等义。“法”通常指《经》及相应表现形式，非经、律等之外他法也。至于「诸法」之所说，指其含义正是相应义、真实意及利益所在，或以通常指示法义，或以单一比喻说明。词汇“suti”可多义释，为概括义，此处应作通常指示，单一指示也是同样义理。此处不加检讨、不加分析、不作推敲。巴利“ikkhasadda”意为教示标志，此处讲义为“仅示教义”，且因观察目光、觉察、知见等多重意义，其慧见使显，故非沉思、禅思、意识观察。不因外境观察、非因念头回顾、非因表相观照。故应视慧眼，慧为乐受启染，此不可颠倒。此“nijjhānaṃ”兼有“禅定”“安住守护”之义。由于先行唇音的轻声鼻音末尾变轻，巴利中作“nijjhānaṃ khamantī”，说明此义即禅定。由此知，因慧不审慎、不能全面持守，故诸法不稳固念，无法于此处阐述戒、定、慧、道、转轮等法义。
Upārambhānisaṃsā cevāti paresaṃ vāde dosāropanānisaṃsā ca hutvā. Bhuso ārambhanañhi paresaṃ vāde dosāropanaṃ upārambho, pariyattiṃ nissāya paravambhananti vuttaṃ hoti. Tathā hesa ‘‘paravajjānupanayanalakkhaṇo’’ti vutto. Iti vādappamokkhānisaṃsā cāti iti evaṃ etāya pariyattiyā vādappamokkhānisaṃsā attano upari parehi āropitassa vādassa niggahassa attato, sakavādato vā pamokkhapayojanā ca hutvā. Iti saddo idamatthe, tena ‘‘pariyāpuṇantī’’ti ettha pariyāpuṇanaṃ parāmasati. Vadanti niggaṇhanti etenāti vādo, doso, pamuccanaṃ, pamuccāpanaṃ vā pamokkho, attano upari āropitassa pamokkho ānisaṃso yesaṃ tathā. Āropitavādo hi ‘‘vādo’’ti vutto yathā ‘‘devena datto datto’’ti. Vādoti vā upavādonindā yathāvuttanayeneva samāso. Idaṃ vuttaṃ hoti – parehi sakavāde dose āropite, nindāya vā āropitāya taṃ dosaṃ, nindaṃ vā evañca evañca mocessāmāti iminā ca kāraṇena pariyāpuṇantīti. Atha vā so so vādo iti vādo iti-saddassa saha vicchāya ta-saddatthe pavattattā. Itivādasa pamokkho yathāvuttanayena, so ānisaṃso yesaṃ tathā, taṃ taṃ vādapamocanānisaṃsā hutvāti attho. Yassa catthāyāti yassa ca sīlādipūraṇassa, maggaphalanibbānabhūtassa vā anupādāvimokkhassa atthāya. Abhedepi bhedavohāro eso yathā ‘‘paṭimāya sarīra’’nti, bhedyabhedakaṃ vā etaṃ yathā ‘‘kathinassatthāya ābhataṃ dussa’’nti. ‘‘Tañcassa attha’’nti hi vuttaṃ. Ca-saddo avadhāraṇe, tena tadatthāya eva pariyāpuṇanaṃ sambhavati, nāññatthāyāti vinicchinoti. Dhammaṃ pariyāpuṇantīti hi jātiācāravasena duvidhāpi kulaputtā ñāyena dhammaṃ pariyāpuṇantīti attho. Tañcassa atthaṃ nānubhontīti assa dhammassa sīlādipūraṇasaṅkhātaṃ, maggaphalanibbānabhūtaṃ vā anupādāvimokkhasaṅkhātaṃ atthaṃ ete duggahitagāhino nānubhonti na vindantiyeva.
“起端为因”者，亦即他人争辩时加罪于对方的事故及由此而起。据说他人争讼之起因实为指责他人。此谓“借法律表达指责他人”，称作“paravajjānupanayanalakkhaṇa”，即“引他人为非标志”。如此，所谓“争端归结理由”，即因其所提之争执论断，将自身或他人指责之过失解除，因而为了解脱而倡导争端解除，称“pariyāpuṇanti”为“倡导、解脱”。谓其言语、过失与解除，亦即自我论断，也即反对他人之罪责，借此争端解除目的。言辞“vādo”本义为辩论、抗辩及谤中含义相通。云“天给予天”“天者给予”等语亦称“vādo”，乃属指责谤议。此为义：因第三者的非议被加罪者，反对加罪者之非议及斥责，意在解除争端故名“倡导”。此外，言语“vādo”及后续解释分明此音意。所谓“advocacy”或“vādapamokkho”是指由于戒律、果位、解脱无依止之意义，为不同性质二义的教法把握与争辩。类似“肉身如像”之语，为可破不可破有所区别之义，“为难处”解说此义。据说此辞义结合，唯有此对象争辩解脱才发生，无他意义。因而知道“教法倡导”乃指身口意相续之义理。以家族规矩示范，“dhammaṃ pariyāpuṇanti”指具备对戒律和解脱之法完整把握的标准。其所把握的法义是诸无益之门的断尽，故无量“无益受持者”不能真正把握。
Aparo nayo – yassa upārambhassa, itivādappamokkhassa vā atthāya ye moghapurisā dhammaṃ pariyāpuṇanti, te parehi ‘‘ayamattho na hotī’’ti vutte duggahitattāyeva ‘‘tadatthova hotī’’ti paṭipādanakkhamā na honti, tasmā parassa vāde upārambhaṃ āropetuṃ attano vādaṃ pamocetuñca asakkontāpi taṃ atthaṃ nānubhonti ca na vindantiyevāti evampettha attho daṭṭhabbo. Idhāpi hi ca-saddo avadhāraṇatthova. ‘‘Tesa’’ntiādīsu tesaṃ te dhammā duggahitattā upārambhamānadabbamakkhapalāsādihetubhāvena dīgharattaṃ ahitāya dukkhāya saṃvattantīti attho. Duggahitāti hi hetugabbhavacanaṃ. Tenāha ‘‘duggahitattā bhikkhave, dhammāna’’nti (ma. ni. 1.238). Ettha ca kāraṇe phalavohāravasena ‘‘te dhammā ahitāya dukkhāya saṃvattantī’ti vuttaṃ yathā ‘‘ghatamāyu, dadhi bala’’nti. Tathā hi kiñcāpi na te dhammā ahitāya dukkhāya saṃvattanti, tathāpi vuttanayena pariyāpuṇantānaṃ sajjhāyanakāle, vivādakāle ca tammūlakānaṃ upārambhādīnaṃ anekesaṃ akusalānaṃ uppattisambhavato ‘‘te…pe… saṃvattantī’’ti vuccati. Taṃ kissa hetūti ettha nti yathāvuttassatthassa ananubhavanaṃ, tesañca dhammānaṃ ahitāya dukkhāya saṃvattanaṃ parāmasati. Kissāti sāmivacanaṃ hetvatthe, tathā hetūti paccattavacanañca.
另一义理是，所谓“起端”、“辩解”或“争辩解脱”意谓，都属无益愚痴之人对于法之把握和表达，常误解为“此义不成”；他们无始终的能力深入指称，故不能领会相对论述之义理。此应被观察。至于“双词”标记，意谓“这些教法因无益被误起为纷争而生无益之苦”，此即“duggahitā”之义，是起因生起之义。故有“无益之法”等说（中部·根本五十经卷1·238）。于因果果转之理即与“器皿寿命”、“酸乳坚力”之类相似。故尽管诸法非本恶意俱作无益，也无苦趣，但于辩解论断及其讲说期间，因争论对手根基诸多恶不善之发生而称“起而存有”。论者所述“因”即指观点上之无明误差，及作为教学之用及通过自身诠释之用。
Yāpanāti ettha kiriyā pāḷivasena vuttanayena attho veditabbo. Tattha kiriyāpakkhe yā suggahitāti abhedepi bhedavohāro ‘‘cārikaṃ pakkamati, cārikaṃ caramāno’’tiādīsu (dī. ni. 1.254, 300) viya. Tadevatthaṃ vivarati ‘‘sīlakkhandhādī’’tiādinā, ādisaddena cettha samādhivipassanādīnaṃ saṅgaho. Yo hi buddhavacanaṃ uggaṇhitvā sīlassa āgataṭṭhāne sīlaṃ pūretvā, samādhino āgataṭṭhāne samādhiṃ gabbhaṃ gaṇhāpetvā, vipassanāya āgataṭṭhāne vipassanaṃ paṭṭhapetvā, maggaphalānaṃ āgataṭṭhāne ‘‘maggaṃ bhāvessāmi, phalaṃ sacchikarissāmī’’ti uggaṇhāti, tasseva sā pariyatti nissaraṇatthā nāma hoti. Yanti yaṃ pariyattisuggahaṇaṃ. Vuttaṃ alagaddasutte. Dīgharattaṃ hitāya sukhāya saṃvattantīti sīlādīnaṃ āgataṭṭhāne sīlādīni pūrentānampi arahattaṃ patvā parisamajjhe dhammaṃ desetvā dhammadesanāya pasannehi upanīte cattāro paccaye paribhuñjantānampi paresaṃ vāde sahadhammena upārambhaṃ āropentānampi sakavādato parehi āropitadosaṃ pariharantānampi dīgharattaṃ hitāya sukhāya saṃvattantīti attho. Tathā hi na kevalaṃ suggahitapariyattiṃ nissāya maggabhāvanāphalasacchikiriyādīniyeva, api tu paravādaniggahasakavādapatiṭṭhāpanānipi ijjhanti. Tathā ca vuttaṃ parinibbānasuttā dīsu ‘‘uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’’tiādi (dī. ni. 2.68).
“Yāpanāti”在此处指行为，依巴利语说法含义。提及行为之用语，虽有无别无异之差别，却产生断续之用法，如“行旅”、“行走”之例（增支部·卷1·254、300）。此处说明行为集结如“于戒蕴等处”等名号，兼收习止、观等教法。若有佛言传承，通过于戒处落实戒法，在定处取得禅定的果实，观处施行观照，至于道果已达，发愿“当证得道、当证得果”，此谓学诠所说“无益断尽之本义”。这种训诂出自《无益经》，谓为长期利益安乐并远离苦难之法。虽指导戒定慧必达之理，但也包括尊重他人诠释及以协同共论缓和敌对争执。此理理当悟解，不唯待戒修持之通说，亦当照顾和合讲授，广施利益。佛灭度时，《入出息念经》中亦有言：“应以和合晓谛深固，示说卓异圣法”。
Yaṃpanāti etthāpi vuttanayena duvidhena attho. Dukkhaparijānena pariññātakkhandho. Samudayappahānena pahīnakileso. Paṭividdhārahattaphalatāya paṭividdhākuppo.Akuppanti ca arahattaphalassetaṃ nāma. Satipi hi cattunnaṃ maggānaṃ, catunnañca phalānaṃ avinassanabhāve sattannaṃ sekkhānaṃ sakasakanāmapariccāgena uparūpari nāmantarappattito tesaṃ maggaphalāti ‘‘akuppāmi’’ti na vuccanti. Arahā pana sabbadāpi arahāyeva nāmāti tasseva phalaṃ puggalanāmavasena ‘‘akuppa’’nti vuttaṃ, iminā ca imamatthaṃ dasseti ‘‘khīṇāsavasseva pariyatti bhaṇḍāgārikapariyatti nāmā’’ti. Tassa hi apariññātaṃ, appahīnaṃ abhāvitaṃ, asacchikataṃ vā natthi, tasmā so buddhavacanaṃ pariyāpuṇantopi tantidhārako paveṇīpālako vaṃsānurakkhakova hutvā pariyāpuṇāti, tenevāha ‘‘paveṇīpālanatthāyā’’tiādi. Paveṇī cettha dhammasantati dhammassa avicchedena pavatti. Buddhassa bhagavato vaṃsoti ca yathāvuttapaveṇīyeva.
某些词汇在此亦有二义。谓以痛苦所覆，故称为已被认识的蕴；以断灭痛集而离染，故称为已断染的蕴。此已断染蕴即是阿拉汉果的境界。实则此“阿拉汉果”名悲悯诸圣人之果，其果中圣者之名谓“无染净”，此亦称“果德”，此义正显“已断烦恼法”之经学名义。此因不被不透彻、不离染及未证实之所俗知，故虽被世尊教法反复诠释，而佛法传承者仍如护瓮守坛般守护世系法脉，故称“为护瓮者之守法”。此处之“守瓮”比喻法脉之继承无断。谓佛世尊家传法脉自始至终有传承不绝也。
Nanu ca yadi paveṇīpālanatthāya buddhavacanassa pariyāpuṇanaṃ bhaṇḍāgārikapariyatti, atha kasmā ‘‘khīṇāsavo’’ti visesetvā vuttaṃ. Ekaccassa hi puthujjanassāpi ayaṃ nayo labbhati. Tathā hi ekacco puthujjano bhikkhu chātakabhayādinā ganthadhuresu ekasmiṃ ṭhāne vasitumasakkontesu sayaṃ bhikkhācārena atikilamamāno ‘‘atimadhuraṃ buddhavacanaṃ mā nassatu, tantiṃ dhāressāmi, vaṃsaṃ ṭhapessāmi, paveṇiṃ pālessāmī’’ti pariyāpuṇāti. Tasmā tassāpi pariyatti bhaṇḍāgārikapariyatti nāma kasmā na hotīti? Vuccate – evaṃ santepi hi puthujjanassa pariyatti bhaṇḍāgārikapariyatti nāma na hoti. Kiñcāpi hi puthujjano ‘‘paveṇiṃ pālessāmī’’ti ajjhāsayena pariyāpuṇāti, attano pana bhavakantārato avitiṇṇattā tassa sā pariyatti nissaraṇatthāyeva nāma hoti, tasmā puthujjanassa pariyatti alagaddupamā vā hoti, nissaraṇatthā vā. Sattannaṃ sekkhānaṃ nissaraṇatthāva. Khīṇāsavānaṃ bhaṇḍāgārikapariyattiyevāti veditabbaṃ. Khīṇāsavo hi bhaṇḍāgārika sadisattā ‘‘bhaṇḍāgāriko’’ti vuccati. Yathā hi bhaṇḍāgāriko alaṅkārabhaṇḍaṃ paṭisāmetvā pasādhanakāle tadupiyaṃ alaṅkārabhaṇḍaṃ rañño upanāmetvā taṃ alaṅkaroti, evaṃ khīṇāsavopi dhammaratanabhaṇḍaṃ sampaṭicchitvā mokkhādhigamāya bhabbarūpe sahetuke satte passitvā tadanurūpaṃ dhammadesanaṃ vaḍḍhetvā maggaṅgabojjhaṅgādisaṅkhātena lokuttarena alaṅkārena alaṅkarotīti.
倘若仅谓佛语之传承只是为护瓮者之传承，为何专称“已断烦恼”？此理即适用于某些凡夫亦能得此说法。盖有凡夫比库恐惧鶵鸟等于难居之境，起誓安住某处，且以“佛语甚甘美，愿不失此，愿立家传，愿护瓮维持”之心证愿传承。何故彼时称之为传承，而非护瓮者之传承？答曰，即使如此，凡夫所称之传承，实非护瓮者之传承。彼凡夫虽愿护瓮维持，但因未超越生死，故其所谓传承者，仅是维持欲望之代称，亦即为渡世之跋涉，故护瓮者之传承意为超越生死之七种修习者的传承。所谓已断烦恼者，其传承者乃如护瓮者，即以完全断尽烦恼、如护瓮者维持法宝而名之。犹如护瓮者以全神贯注护持珍宝，如是已断烦恼者维持法宝直至获得解脱，以光明正大依正法增进佛法教理，借由八圣道之觉支等装饰法宝。
Evaṃ tisso pariyattiyo vibhajitvā idāni tīsupi piṭakesu yathārahaṃ sampattivipattiyo niddhāretvā vibhajanto ‘‘vinaye panā’’tiādimāha. ‘‘Sīlasampadaṃ nissāya tisso vijjā pāpuṇātī’’tiādīsu yasmā sīlaṃ visujjhamānaṃ satisampajaññabalena, kammassakatāñāṇabalena ca saṃkilesamalato visujjhati, pāripūriñca gacchati, tasmā sīlasampadā sijjhamānā upanissayasampattibhāvena satibalaṃ, ñāṇabalañca paccupaṭṭhapetīti tassā vijjattayūpanissayatā veditabbā sabhāgahetusampādanato. Satibalena hi pubbenivāsavijjāsiddhi. Sampajaññabalena sabbakiccesu sudiṭṭhakāritāparicayena cutūpapātañāṇānubaddhāya dutiyavijjāya siddhi. Vītikkamābhāvena saṃkilesappahānasabbhāvato vivaṭṭūpanissayatāvasena ajjhāsayasuddhiyā tatiyavijjāsiddhi. Puretarasiddhānaṃ samādhipaññānaṃ pāripūriṃ vinā sīlassa āsavakkhayañāṇūpanissayatā sukkhavipassakakhīṇāsavehi dīpetabbā. ‘‘Samāhito yathābhūtaṃ pajānātī’’ti (saṃ. ni. 3.5; 5.1071; netti. 40; mi. pa. 14) vacanato samādhisampadā chaḷabhiññatāya upanissayo. ‘‘Yogā ve jāyate bhūrī’’ti (dha. pa. 282) vacanato pubbayogena garuvāsadesabhāsākosallauggahaṇaparipucchādīhi ca paribhāvitā paññāsampadā paṭisambhidāppabhedassa upanissayo. Ettha ca ‘‘sīlasampadaṃ nissāyā’’ti vuttattā yassa samādhivijambhanabhūtā anavasesā cha abhiññā na ijjhanti, tassa ukkaṭṭhaparicchedavasena na samādhisampadā atthīti satipi vijjānaṃ abhiññekadesabhāve sīlasampadāsamudāgatā eva tisso vijjā gahitā, yathā ca paññāsampadāsamudāgatā catasso paṭisambhidā upanissayasampannassa maggeneva ijjhanti maggakkhaṇeyeva tāsaṃ paṭiladdhattā. Evaṃ sīlasampadāsamudāgatā tisso vijjā, samādhisampadāsamudāgatā ca cha abhiññā upanissayasampannassa maggeneva ijjhantīti maggādhigameneva tāsaṃ adhigamo veditabbo. Paccekabuddhānaṃ, sammāsambuddhānañca paccekabodhisammāsambodhisamadhigamasadisā hi imesaṃ ariyānaṃ ime visesādhigamāti.
三种传承既已区分，现于三藏中依其成败有序划分，谓“以律藏为首”等语。所谓“戒的圆满为基础，乃得三种智慧”（依此类句）。由于戒净使心须臾不染，借助于正念正知和身口意业觉知，染污由此离灭而得清净满足。因此戒的圆满，辅以发展正念和慧力，此为智慧产生与基础成就之因缘。凭戒力，则先得断除宿习所成的本智；凭正知力，能深通诸事，产生后得智慧；凭善断念，则断除烦恼，身心清净，兴起第三种慧力。先成就者于禅定与般若之圆满可断除戒余余染，令之于清净慧中得亮显。所称三种智慧即戒慧波罗蜜、三种成就在此且得体现。由此明了三种智慧之分别，而禅定成就者相随六神通等能助修道进展。于此说戒为智慧之根基者，是因无定慧无法进入禅定，故戒及诸智慧一切殊胜功德悉集于此，如四种分别所显之菩提之道一样，初得即能成就道果。
Tāsaṃyevaca tattha pabhedavacanatoti ettha ‘‘tāsaṃyevā’’ti avadhāraṇaṃ pāpuṇitabbānaṃ chaḷabhiññācatupaṭisambhidānaṃ vinaye pabhedavacanābhāvaṃ sandhāya vuttaṃ. Verañjakaṇḍe (pārā. 12) hi tisso vijjāva vibhattāti. Casaddena samuccinanañca tāsaṃ ettha ekadesavacanaṃ sandhāya vuttaṃ abhiññāpaṭisambhidānampi ekadesānaṃ tattha vuttattā. Dutiye ‘‘tāsaṃyevā’’ti avadhāraṇaṃ catasso paṭisambhidā apekkhitvā kataṃ, na tisso vijjā. Tā hi chasu abhiññāsu antogadhattā sutte vibhattāyevāti. Ca-saddena ca paṭisambhidānamekadesavacanaṃ samuccinoti. Tatiye ‘‘tāsañcā’’ti ca-saddena sesānampi tattha atthibhāvaṃ dīpeti. Abhidhamme hi tisso vijjā, cha abhiññā, catasso ca paṭisambhidā vuttāyeva. Paṭisambhidānaṃ pana aññattha pabhedavacanābhāvaṃ, tattheva ca sammā vibhattabhāvaṃ dīpetukāmo heṭṭhā vuttanayena avadhāraṇamakatvā ‘‘tatthevā’’ti parivattetvā avadhāraṇaṃ ṭhapeti. ‘‘Abhidhamme pana tisso vijjā, cha abhiññā, catasso ca paṭisambhidā aññe ca sammappadhānādayo guṇavisesā vibhattā. Kiñcāpi vibhattā, visesato pana paññājātikattā catassova paṭisambhidā pāpuṇātīti dassanatthaṃ ‘tāsañca tatthevā’ti avadhāraṇavipallāso kato’’ti vajirabuddhitthero. ‘‘Eva’’ntiādi nigamanaṃ.
关于此三者间之差别，论中谓“此三者之有”乃应加理解，且无分别言辞，以示位置平等。于《戒律论》第十二章已明示三种智慧之分别。此处以“六神通”和“分别”一词说其内在相续，说明此三智慧实际上是心之六神通与分别之合体。第二义中“此三者”乃依四种分别而成，而非单纯三种。故以“六神通”名之含盖三种智慧于六神通中。第三义以“此三”等词示为同一义。于阿毗达摩中三慧、六神通及四分别皆受承认。所谓分别无异于辨别不同状态，为欲准确显现法义，故于此依语词稍作变换而说明“三者的实为一体”。这是著名长老 vajirabuddhitthero 的结论。就此犹如篇章结语。
Sukho samphasso etesanti sukhasamphassāni, anuññātāniyeva tādisāni attharaṇapāvuraṇādīni, tesaṃ phassasāmaññato sukho vā samphasso tathā, anuññāto so yesanti anuññātasukhasamphassāni, tādisāni attharaṇapāvuraṇādīni tesaṃ phassena samānatāya. Upādinnakaphasso itthiphasso, methunadhammoyeva. Vuttaṃ ariṭṭhena nāma gaddhabādhipubbena bhikkhunā (ma. ni. 234; pāci. 417). So hi bahussuto dhammakathiko kammakilesavipākaupavādaāṇāvītikkamavasena pañcavidhesu antarāyikesu āṇāvītikkamantarāyikaṃ na jānāti, sesantarāyikeyeva jānāti, tasmā so rahogato evaṃ cintesi ‘‘ime agārikā pañca kāmaguṇe paribhuñjantā sotāpannāpi sakadāgāminopi anāgāminopi honti, bhikkhūpi manāpikāni cakkhuviññeyyāni rūpāni passanti …pe… kāyaviññeyye phoṭṭhabbe phusanti, mudukāni attharaṇapāvuraṇāni paribhuñjanti, etaṃ sabbampi vaṭṭati, kasmā itthīnaṃyeva rūpasaddagandharasaphoṭṭhabbā na vaṭṭanti, etepi vaṭṭantiyevā’’ti anavajjena paccayaparibhogarasena sāvajjaṃ kāmaguṇaparibhogarasaṃ saṃsanditvā sachandarāgaparibhogañca nicchandarāgaparibhogañca ekaṃ katvā thullavākehi saddhiṃ atisukhumasuttaṃ ghaṭento viya, sāsapena saddhiṃ sineruno sadisataṃ upasaṃharanto viya ca pāpakaṃ diṭṭhigataṃ uppādetvā ‘‘kiṃ bhagavatā mahāsamuddaṃ bandhantena viya mahatā ussāhena paṭhamapārājikaṃ paññattaṃ, natthi ettha doso’’ti sabbaññutaññāṇena saddhiṃ paṭivirujjhanto vesārajjañāṇaṃ paṭibāhanto ariyamagge khāṇukaṇṭakādīni pakkhipanto ‘‘methunadhamme doso natthī’’ti jinacakke pahāramadāsi, tenāha ‘‘tathāha’’ntiādi.
所谓乐触即为喜悦之触感，谓未被禁止的诸乐感、以及诸乐感之抚慰和感办等。依传说，有比库曾以驴导鹰等喻，说明修行者不知彼五种阻碍内在的障碍除外之障碍，只认知外在粗重之障碍。故该比库隐口思维：“这些俗家人虽五欲充盛，但已得初果也得二果三果，且比库亦能见眼根识色法……诸受虽有明净感受，且享受适意等触乐，此皆有之。何以女众彼诸色声香味触等感受不生？然而彼欲乐夫妇之触及俗趣之乐十分细腻，相和委婉……”彼比库由此发露心中疑惑，叹曰：“何以世尊以伟大力量首次示戒律中大罪名即非法通奸？此处无疑罪。”以其遍察慧眼破除理解错误，说明淫欲行为实无害，于佛眼中无妨，因此放下。如此说法称“如此”。
Anatikkamanatthena antarāye niyuttā, antarāyaṃ vā phalaṃ arahanti, antarāyassa vā karaṇasīlāti antarāyikā, saggamokkhānaṃ antarāyakarāti vuttaṃ hoti. Te ca kammakilesavipākaupavādaāṇāvītikkamavasena pañcavidhā. Vitthāro ariṭṭhasikkhāpadavaṇṇanādīsu (pāci. aṭṭha. 417) gahetabbo. Ayaṃ panettha padatthasambandho – ye ime dhammā antarāyikā iti bhagavatā vuttā desitā ceva paññattā ca, te dhamme paṭisevato paṭisevantassa yathā yena pakārena te dhammā antarāyāya saggamokkhānaṃ antarāyakaraṇatthaṃ nālaṃ samatthā na honti, tathā tena pakārena ahaṃ bhagavatā desitaṃ dhammaṃ ājānāmīti. Tato dussīlabhāvaṃ pāpuṇātīti tato anavajjasaññibhāvahetuto vītikkamitvā dussīlabhāvaṃ pāpuṇāti.
唯因有阻碍故，谓因阻碍而未获应得果位，或因障碍而为作恶，彼即为障碍。此障碍即为导致天上极乐与涅槃障碍之因。此五障碍之因，乃由业染烦恼及其果报及之障碍，是经律论中详述。其义即佛所说阻碍须明确理解，谓修行者若奉行此法则而非得彼天与涅槃，明显无效，因此此法亦不合。故明白佛意则断除恶业而得善行。若不能持戒则生恶业，恶业为障碍故生恶身坏戒，最终导致恶行增加，难以得果位，陷于恶知见与堕落。
Cattāro…pe…ādīsūti ettha ādi-saddena –
此处以上始为“有四者……”之句，所谓“始”言，说明文首所引句的起首文字。
‘‘Cattārome bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Attahitāya paṭipanno no parahitāya, parahitāya paṭipanno no attahitāya, nevattahitāya paṭipanno no parahitāya, attahitāya ceva paṭipanno parahitāya ca…pe… ime kho bhikkhave…pe… lokasmi’’nti (a. ni. 4.96) –
“比库们，世间中存有四种人与圣人的共处。何等为四？一者行动为自身利益，非为他人利益；二者行动为他人利益，非为自身利益；三者行动既非为自身利益，亦非为他人利益；四者行动既为自身利益，亦为他人利益……这四者，比库们，存于世间。”
Evamādinā puggaladesanāpaṭisaññuttasuttantapāḷiṃ nidasseti. Adhippāyanti ‘‘ayaṃ puggaladesanāvohāravasena, na paramatthato’’ti evaṃ bhagavato adhippāyaṃ. Vuttañhi –
以上如此，标示承接此类『人物教法』所说的经文。世尊以此为随念，表明此『人物教法』为权巧方便，不及最高真实。世尊亲称这是方便教法说，非究竟真实说。经典中复有云：
‘‘Duve saccāni akkhāsi, sambuddho vadataṃ varo;
“二谛世尊述说，诸佛所说为殊胜；
Sammutiṃ paramatthañca, tatiyaṃ nūpalabbhati.
约定与真理，第三不可得及；
Saṅketavacanaṃ saccaṃ, lokasammutikāraṇā;
约定之真理，为世间约定之因。”
Paramatthavacanaṃ saccaṃ, dhammānaṃ bhūtakāraṇā.
真实言说者是真理，是诸法的根本因缘。
Tasmā vohārakusalassa, lokanāthassa satthuno;
因此，为了利益具善业者，即世界主宰、善知识师，
Sammutiṃ voharantassa, musāvādo na jāyatī’’ti. (ma. ni. aṭṭha. 1.57; a. ni. aṭṭha. 1.1.170; itivu. aṭṭha. 24);
面对约定俗成之事，谎言不应生起。（引自《大念处经》第一卷第五十七节；《念处经》第一卷第一百七十节；《伊提语》第二十四章）
Na hi lokasammutiṃ buddhā bhagavanto vijahanti, lokasamaññāya lokaniruttiyā lokābhilāpe ṭhitāyeva dhammaṃ desenti. Apica ‘‘hirottappadīpanatthaṃ, kammassakatādīpanattha’’nti (ma. ni. aṭṭha. 1.57; a. ni. aṭṭha. 1.1.202; itivu. aṭṭha. 24; kathā. anuṭī. 1) evamādīhipi aṭṭhahi kāraṇehi bhagavā puggalakathaṃ kathetī’’ti evaṃ adhippāyamajānanto. Ayamattho upari āvi bhavissati. Duggahitaṃ gaṇhātīti ‘‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati anañña’’ntiādinā (ma. ni. 1.144) duggahitaṃ katvā gaṇhāti, viparītaṃ gaṇhātīti vuttaṃ hoti. Duggahitanti hi bhāvanapuṃsakaniddeso kiriyāyavisesanabhāvena napuṃsakaliṅgena niddisitabbattā. Ayañhi bhāvanapuṃsakapadassa pakati, yadidaṃ napuṃsakaliṅgena niddisitabbattā, bhāvappaṭṭhānatā, sakammākammakiriyānuyogaṃ paccattopayogavacanatā ca. Tena vuttaṃ ‘‘duggahitaṃ katvā’’ti. Yanti duggahitagāhaṃ. Majjhimanikāye mūlapaṇṇāsake mahātaṇhāsaṅkhayasutte (ma. ni. 1.144) tathāvādīnaṃ sādhināmakaṃ kevaṭṭaputtaṃ bhikkhuṃ ārabbha bhagavatā vuttaṃ. Attanā duggahitena dhammenāti pāṭhaseso, micchāsabhāvenāti attho. Atha vā duggahaṇaṃ duggahitaṃ, attanāti ca sāmiatthe karaṇavacanaṃ, vibhattiyantapatirūpakaṃ vā abyayapadaṃ, tasmā attano duggahaṇena viparītagāhenāti attho. Abbhācikkhatīti abbhakkhānaṃ karoti. Attano kusalamūlāni khananto attānaṃ khanati nāma. Tatoti duggahitabhāvahetuto.
世尊佛陀绝不会舍弃世俗约定，断绝依世俗共识、世俗言说和世间的期望而宣说法义。且彼言“确实为遣除害处，以及业的根本之所依”亦如是（引自《大念处经》第一卷第五十七节；《念处经》第一卷第一百零二节；《伊提语》第二十四章；《论议注释》第一卷）。佛陀以八因缘宣说人事故事，仅此而已。然而，不明白此理者，将生出上述过失之念。对此，若有人因“我知佛陀所说法，能令识流转而不生他法”等语误执难解，而据此执断，则谓其取法为恶取，因恶取故名为“取者恶取”，这话即是违背事实的恐怖说法。所谓“恶取”，本为修行者语，表示依行为特性而非男性或凡俗之意。此处之“修行者语”用于说明，应依行为产生，故称“恶取已施用”。故经中称“已施用取”，以表明其义。中部大十五经《断大渴灭经》（大念处经 1.144）中，有始论名为“支提多子”比库，并由世尊称述该法。此“己所施用之法”指的是自作伪执，含有错误观念之意。又“己之取法”即为所执转反。称“表现”意为彰显明白。所谓“己所恶取”表示本意及所取相反之义。谓此取法本质为破坏自身善根，谓“己者”是做主之意。故称“己恶取”因其法性。
Dhammacintanti dhammasabhāvavicāraṃ. Atidhāvantoti ṭhātabbamariyādāyaṃ aṭṭhatvā ‘‘cittuppādamattenapi dānaṃ hoti, sayameva cittaṃ attano ārammaṇaṃ hoti, sabbampi cittaṃ sabhāvadhammārammaṇameva hotī’’ti ca evamādinā atikkamitvā pavattayamāno. Cintetumasakkuṇeyyāni , anaraharūpāni vā acinteyyāni nāma, tāni dassento ‘‘vuttañheta’’ntiādimāha. Tattha acinteyyānīti tesaṃ sabhāvadassanaṃ. Nacintetabbānīti tattha kattabbakiccadassanaṃ. ‘‘Yānī’’tiādi tassa hetudassanaṃ. Yāni cintento ummādassa cittakkhepassa, vighātassa vihesassa ca bhāgī assa, acinteyyāni imāni cattāri na cintetabbāni, imāni vā cattāri acinteyyāni nāma na cintetabbāni, yāni vā…pe… assa, tasmā na cintetabbāni acintetabbabhūtāni imāni cattāri acinteyyāni nāmāti yojanā. Iti-saddena pana –
“法之思惟”即对法性本质之思考。所谓“速行”者，指坚持本分，谓“心为前导，施舍即成”。即心自为自身所依，诸法法性皆为心所依。以此等渐进后，进行超越思维活动。唯有能思者，非思者，及无法思者，依次分别示现“应思之事”。其中“无法思者”为对法之全面现证；“不当思者”为当行所需之事；“何者”为其因缘显示。思考者为心之疯狂、衰败及破坏部分，而“不可思者”有四种，不应思议者为此四种；又名不可思者。
‘‘Katamāni cattāri? Buddhānaṃ bhikkhave buddhavisayo acinteyyo na cintetabbo, yaṃ cintento ummādassa vighātassa bhāgī assa. Jhāyissa bhikkhave jhānavisayo acinteyyo…pe… kammavipāko bhikkhave acinteyyo…pe… lokacintā bhikkhave acinteyyā…pe… imāni…pe… assā’’ti (a. ni. 4.77) –
“诸比库，应思何四？世尊所教诸佛境界不可思议，不应思议，因其为疯狂破坏之所分。诸比库，禅境亦不可思；业果亦不可思，世俗意念亦不可思，皆因四事不可思故。”（引自《念处经》卷四第七十七节）
Caturaṅguttare vuttaṃ acinteyyasuttaṃ ādiṃ katvā sabbaṃ acinteyyabhāvadīpakaṃ pāḷiṃ saṅgaṇhāti. Kāmaṃ acinteyyāni cha asādhāraṇañāṇādīni, tāni pana anussarantassa kusaluppattihetubhāvato cintetabbāni, imāni pana evaṃ na honti aphalabhāvato, tasmā na cintetabbāni. ‘‘Dussīlya…pe… pabheda’’nti iminā vipattiṃ sarūpato dasseti. ‘‘Kathaṃ? Piṭakavasenā’’tiādivacanasambajjhanena pubbāparasambandhaṃ dassento ‘‘evaṃ nānappakārato’’tiādimāha. Pubbāparasambandhavirahitañhi vacanaṃ byākulaṃ. Sotūnañca atthaviññāpakaṃ na hoti, pubbāparaññūnameva ca tathāvicāritavacanaṃ visayo. Yathāha –
在四部大藏经尾部曾记载无思议经开篇，从始至终完整地收纳了有关无思议境界的巴利文教法。无思议者，指不应思惟之境，盖因无思惟者有六种，兼具有非凡智慧等，然为回忆善法缘起应予思惟。但此六种因无果效故，不应思惟。此处谓之“不思惟”。“恶行......分别”者，用以说明此失败状况。接着以“如何？依藏文说法”等语表明与前文有关联，论述此“不一致多样”之义。摒弃前后之连贯，即非信心所致之清楚理解，也非前后相通得知之语意所在。如次：“昔者先后知，解晓文字义；言辞通达取舍，意重乎他方。”（长老颂1031）此为三藏之说，属于佛陀教言。
‘‘Pubbāparaññū atthaññū, niruttipadakovido;
“昔者先后知者，所谓语义通晓者；言辞取舍精到，义意亦不偏离。”
Suggahītañca gaṇhāti, atthañco’ paparikkhatī’’ti. (theragā. 1031);
这是长老颂之文句。
Tesanti piṭakānaṃ. Etanti buddhavacanaṃ.
诸三藏即此也。此为佛陀之教言。
Sīlakkhandhavaggamahāvaggapāthikavaggasaṅkhātehi tīhi vaggehi saṅgaho etesanti tivaggasaṅgahāni. Gāthāya pana yassa nikāyassa suttagaṇanato catuttiṃseva suttantā. Vaggasaṅgahavasena tayo vaggā assa saṅgahassāti tivaggo saṅgaho. Paṭhamo esa nikāyo dīghanikāyoti anulomiko apaccanīko, atthānulomanato atthānulomanāmiko vā, anvatthanāmoti attho. Tattha ‘‘tivaggo saṅgaho’’ti etaṃ ‘‘yassā’’ti antarikepi samāsoyeva hoti, na vākyanti daṭṭhabbaṃ ‘‘navaṃ pana bhikkhunā cīvaralābhenā’’ti (pāci. 368) ettha ‘‘navaṃcīvaralābhenā’’ti padaṃ viya. Tathā hi aṭṭhakathācariyā vaṇṇayanti ‘‘alabbhīti labho, labho eva lābho. Kiṃ alabbhi? Cīvaraṃ. Kīdisaṃ? Navaṃ, iti ‘navacīvaralābhenā’ti vattabbe anunāsikalopaṃ akatvā ‘navaṃcīvaralābhenā’ti vuttaṃ, paṭiladdhanavacīvarenāti attho. Majjhe ṭhitapadadvaye panāti nipāto. Bhikkhunāti yena laddhaṃ, tassa nidassana’’nti (pāci. aṭṭha. 368). Idhāpi saddato, atthato ca vākye yuttiyāabhāvato samāsoyeva sambhavati. ‘‘Tivaggo’’ti padañhi ‘‘saṅgaho’’ti ettha yadi karaṇaṃ, evaṃ sati karaṇavacanantameva siyā. Yadi ca padadvayametaṃ tulyādhikaraṇaṃ, tathā ca sati napuṃsakaliṅgameva siyā ‘‘tiloka’’ntiādipadaṃ viya. Tathā ‘‘tivaggo’’ti etassa ‘‘saṅgaho’’ti padamantarena aññatthāsambandho na sambhavati, tattha ca tādisena vākyena sambajjhanaṃ na yuttaṃ, tasmā samānepi padantarantarike saddatthāvirodhabhāvoyeva samāsatākāraṇanti samāso eva yutto. Tayo vaggā assa saṅgahassāti hi tivaggosaṅgaho akārassa okārādesaṃ, okārāgamaṃ vā katvā yathā ‘‘sattāhaparinibbuto, acirapakkanto, māsajāto’’tiādi, assa saṅgahassāti ca saṅgahitassa assa nikāyassāti attho. Apare pana ‘‘tayo vaggā yassāti katvā ‘saṅgaho’ti padena tulyādhikaraṇameva sambhavati, saṅgahoti ca gaṇanā. Ṭīkācariyehi (sārattha. ṭī. 1.paṭhamamahāsaṅgītikathāvaṇṇanā) pana ‘tayo vaggā assa saṅgahassā’ti padadvayassa tulyādhikaraṇatāyeva dassitā’’ti vadanti, tadayuttameva saṅkhyāsaṅkhyeyyānaṃ missakattā, apākaṭattā ca.
律藏品类中，以律品、大品、章节聚集为三分辑合，故称三辑辑合。颂文是指某一部经集合编纂仅三十四部经。三卷编集名为三辑辑合。首部即长部经，含顺逆梵文音译意，谓依义接续，故名内涵意。此处所谓“辑合三卷”，内含“某之”用法，该语出现于“比库于捉取新衣”经（Pācita 368）中，如此“新衣捉取”字句。故注师解说：“未得者谓之所得；所得即谓所得。所得何物？衣。何物类？新，如‘新衣捉取’语文中所指，但省文字之误，以‘新衣捉取’语为正规，意亦明白。中间有词组为双词结构。‘比库’谓所得者，便示例其证据。”（Pācita注解368）在此，音义对应因语句无完全符律与语义匹配而似成省略语。又“辑合三卷”中“辑合”若为动词，则仅符合用作动词性名词形。若为名词双词，等同格用法，则不应属双音相连异义，如“triloka”等词般。故“辑合三卷”二词之间无别义连接，不宜谱语，故合成词是正确。三卷合辑名，取头尾转音所成。依序如“七日消尽，疾速前进，月生”等语，大意谓合辑者即合集之约定。另一说：“三卷合辑”，谓此为合集之合集。经师注疏中云：“称‘三卷合辑’为二词双格用法合成词”，意即指此法。此用法以统计总结计数尤为吻合且无误。
Atthānulomikattaṃ vibhāvetumāha ‘‘kasmā’’tiādi. Guṇopacārena, taddhitavasena vā dīgha-saddena dīghappamāṇāni suttāniyeva gahitāni , nikāyasaddo ca ruḷhivasena samūhanivāsatthesu vattatīti dasseti ‘‘dīghappamāṇāna’’ntiādinā. Saṅketasiddhattā vacanīyavācakānaṃ payogato tadatthesu tassa saṅketasiddhataṃ ñāpento ‘‘nāha’’ntiādimāha. Ekanikāyampīti ekasamūhampi. Evaṃ cittanti evaṃ vicittaṃ. Yathayidanti yathā ime tiracchānagatā pāṇā. Poṇikā, cikkhallikā ca khattiyā, tesaṃ nivāso ‘‘poṇikanikāyo cikkhallikanikāyo’’ti vuccati. Etthāti nikāyasaddassa samūhanivāsānaṃ vācakabhāve. Sādhakānīti adhippetassatthassa sādhanato udāharaṇāni vuccanti. ‘‘Samānītānī’’ti pāṭhasesena cetassa sambandho, sakkhīni vā yathāvuttanayena sādhakāni. Yañhi niddhāretvā adhippetatthaṃ sādhenti , taṃ ‘‘sakkhī’’ti vadanti. Tathā hi manorathapūraṇiyaṃ vuttaṃ ‘‘pañcagarujātakaṃ (jā. 1.1.132) pana sakkhibhāvatthāya āharitvā kathetabba’’nti (a. ni. aṭṭha. 1.1.5) sāsanatoti sāsanapayogato, sāsane vā. Lokatoti lokiyapayogato, loke vā. Idaṃ pana piṭakattaye na vijjati, tasmā evaṃ vuttanti vadanti. Ettha ca paṭhamamudāharaṇaṃ sāsanato sādhakavacanaṃ, dutiyaṃ lokatoti daṭṭhabbaṃ.
为阐明理义顺序，略述“何以故”等。以优美修饰为目的，或以派生助词构成长语，但明示经文遣词之长短有章，且部集名称以声调明朗为宗旨。以标志聆听者之共识，说明言语运用与意义符合。“谛听”之意。曰：“非也”等语。谓一部即单一部集。思维如此，辨析如是。犹如野兽盲行般流浪，乃波尼迦种及敕坲利种贵族所在，其居处谓为“波尼迦部”、“敕坲利部”。此说明部名乃属整体共住之义。善知识者，谓所指之所依与行为例证曰“成就者”。谓与心灵相应者或证人。若依所在宣说其例证，谓证人也。如以心愿满成妙语，言：“五种尊重生普贤比库经（Jātaka 1.1.132）曾载，以证事应次而传说。”此属教法，谓教法之用，亦谓于世俗用途。此不属于三藏分类中，故称“如此所说”。此处第一例为教法用语，第二例则为世俗用语。
Mūlapariyāya vaggādivasena pañcadasavaggasaṅgahāni. Aḍḍhena dutiyaṃ diyaḍḍhaṃ, tadeva sataṃ, ekasataṃ, paññāsa ca suttānīti vuttaṃ hoti. Yatthāti yasmiṃ nikāye. Pañcadasavaggapariggahoti pañcadasahi vaggehi pariggahito saṅgahito.
本处所说的十五部经集，以根本品等诸品为起始。其中有一半者为二十倍加五，等于一百；又有一百五十，及五十部经，因此说十五经集。所谓“经”，即是在某部经集内。十五经集者，即由十五个品集合而成的整体。
Saṃyujjanti etthāti saṃyuttaṃ, kesaṃ saṃyuttaṃ? Suttavaggānaṃ. Yathā hi byañjanasamudāye padaṃ, padasamudāye ca vākyaṃ, vākyasamudāye suttaṃ, suttasamudāye vaggoti samaññā, evaṃ vaggasamudāye saṃyuttasamaññā. Devatāya pucchitena kathitasuttavaggādīnaṃ saṃyuttattā devatāsaṃyuttādibhāvo (saṃ. ni. 1.1), tenāha ‘‘devatāsaṃyuttādivasenā’’tiādi. ‘‘Suttantānaṃ sahassāni satta suttasatāni cā’’ti pāṭhe suttantānaṃ satta sahassāni, satta suttasatāni cāti yojetabbaṃ. ‘‘Satta suttasahassāni, satta suttasatāni cā’’tipi pāṭho. Saṃyuttasaṅgahoti saṃyuttanikāyassa saṅgaho gaṇanā.
“相联于此”，意即“相连”，究竟相连于何处？是指经众品的相连。如同字句相连成词，词相连成句，句相连成经，经相连成品，品相连成经集一样。而《诸神问答经》中论及经品连接者，从“诸神相联”等语起，因此称为“诸神相连”等。经文本中有“经众有七千经，及七百经”等文，应将七千经与七百经合并理解。有多种读法，有读为“七千经，七百经”等。“相联总集”是指相联经集的总集、数量。
Ekekehi aṅgehi uparūpari uttaro adhiko etthāti aṅguttaroti āha ‘‘ekekaaṅgātirekavasenā’’tiādi. Tattha hi ekekato paṭṭhāya yāva ekādasa aṅgāni kathitāni. Aṅganti ca dhammakoṭṭhāso.
由各组成部分由下及上的排列多寡，于此即名“增一部”，即“依序增一部”。其中自一部起至十一部，皆有所述。这里“部”是指法集章节。
Pubbeti suttantapiṭakaniddese. Vuttameva pakārantarena saṅkhipitvā avisesetvā dassetuṃ ‘‘ṭhapetvā’’tiādi vuttaṃ. ‘‘Sakalaṃ vinayapiṭaka’’ntiādinā vuttameva hi iminā pakārantarena saṅkhipitvā dasseti. Apica yathāvuttato avasiṭṭhaṃ yaṃ kiñci bhagavatā dinnanaye ṭhatvā desitaṃ, bhagavatā ca anumoditaṃ nettipeṭakopadesādikaṃ, taṃ sabbampi ettheva pariyāpannanti anavasesapariyādānavasena dassetuṃ evaṃ vuttantipi daṭṭhabbaṃ. Siddhepi hi sati ārambho atthantaraviññāpanāya vā hoti, niyamāya vāti. Ettha ca yathā ‘‘dīghappamāṇāna’’ntiādi vuttaṃ, evaṃ ‘‘khuddakappamāṇāna’’ntiādimavatvā sarūpasseva kathanaṃ vinayābhidhammādīnaṃ dīghappamāṇānampi tadantogadhatāyāti daṭṭhabbaṃ, tena ca viññāyati ‘‘na sabbattha khuddakapariyāpannesu tassa anvatthasamaññatā, dīghanikāyādisabhāvaviparītabhāvasāmaññena pana katthaci tabbohāratā’’ti. Tadaññanti tehi catūhi nikāyehi aññaṃ, avasesanti attho.
之前论及三藏经文的开头注疏。所说者，乃以行文方法略简述归纳讲说之意，称之为“立说”等。譬如称“律藏总集”等，实由此简炼归纳法而示现。且如之前所说，佛所授教依法而立，佛所赞同，如律藏初言等，诸此皆于此处完全详述，无所遗缺，故谓是教法全文开端。实证上说，有时起行于利益阐发之处，或依规定起始故。于此如“长部篇量”等文所说，照此“短篇篇量”等同理，律藏与阿毗达摩等较长篇目中末尽起止，显现理义；由此可知，不是处处皆有短篇辨解，而长部等文体正相反，有时可能不具短篇完全周备状态。于是四部经典间有所区别，含义亦不同。
Navappabhedanti ettha kathaṃ panetaṃ navappabhedaṃ hoti. Tathā hi navahi aṅgehi vavatthitehi aññamaññasaṅkararahitehi bhavitabbaṃ, tathā ca sati asuttasabhāvāneva geyyaṅgādīni siyuṃ, atha suttasabhāvāneva geyyaṅgādīni, evaṃ sati suttanti visuṃ suttaṅgameva na siyā, evaṃ sante aṭṭhaṅgaṃ sāsananti āpajjati. Apica ‘‘sagāthakaṃ suttaṃ geyyaṃ, niggāthakaṃ suttaṃ veyyākaraṇa’’nti (dī. ni. aṭṭha., pārā. aṭṭha. paṭhamamahāsaṅgītikathā) aṭṭhakathāyaṃ vuttaṃ. Suttañca nāma sagāthakaṃ vā siyā, niggāthakaṃ vā, tasmā aṅgadvayeneva tadubhayaṃ saṅgahitanti tadubhayavinimuttaṃ suttaṃ udānādivisesasaññārahitaṃ natthi, yaṃ suttaṅgaṃ siyā, athāpi kathañci visuṃ suttaṅgaṃ siyā, maṅgalasuttādīnaṃ (khu. pā. 1; su. ni. 261) suttaṅgasaṅgaho na siyā gāthābhāvato dhammapadādīnaṃ viya. Geyyaṅgasaṅgaho vā siyā sagāthakattā sagāthāvaggassa viya. Tathā ubhatovibhaṅgādīsu sagāthakappadesānanti? Vuccate –
所谓新分，如何生成此新分？因九个组成部分具别相，彼此不混杂，故成别异。又因非经集性质像诗歌类之而有韵或无韵体之差异，因是，称之为“经集”。而说经并非完全如意乐经体必须有旋律节奏，而经文纯以义理分等。既然如是，则八正道是教法一切内容之总称。此外有诵赞经文分谓有韵，一般义理解说无韵，因此维持两个划分，不存混杂有韵与无韵的纯经集。又云“带旋律的经与无旋律的经”等（见大部注等大经释）说法。故论述注疏中所谓“经”的类别，如为有韵则合于有韵经集，为无韵则除此之外。比如吉祥经等无旋律经集不入此类，如法句经等，无合于经集数目之列。又有称无韵经集如诵赞经集者。在此二者差异之间，如何产生“有韵诵赞”等，回答如下——
Suttanti sāmaññavidhi, visesavidhayo pare;
“经”是普通法的总称，而特殊法别有差别；
Sanimittā niruḷhattā, sahatāññena nāññato. (dī. ni. ṭī. 1.paṭhamamahāsaṅgītikathā);
『有相』者，以其已显现故；『被同者所胜』者，被其他者所胜，而非由别者所胜。（长部复注第一册·初结集论）
Yathāvuttassa dosassa, natthi etthāvagāhaṇaṃ;
所述之过失，于此无可深入之处；
Tasmā asaṅkaraṃyeva, navaṅgaṃ satthusāsanaṃ. (sārattha. ṭī. 1.paṭhamamahāsaṅgītikathā);
故师之教法——九支——实无混杂。（沙拉他复注第一册·初结集论）
Sabbassāpi hi buddhavacanassa suttanti ayaṃ sāmaññavidhi. Tathā hi ‘‘ettakaṃ tassa bhagavato suttāgataṃ suttapariyāpannaṃ, (pāci. aṭṭha. 655, 1242) sāvatthiyā suttavibhaṅge, (cūḷava. 456) sakavāde pañca suttasatānī’’tiādi (dha. sa. aṭṭha. nidānakathā) vacanato vinayābhidhammapariyatti visesesupi suttavohāro dissati. Teneva ca āyasmā mahākaccāyano nettiyaṃ āha ‘‘navavidhasuttantapariyeṭṭhī’’ti (netti. saṅgahavāravaṇṇanā) tattha hi suttādivasena navaṅgassa sāsanassa pariyeṭṭhi pariyesanā atthavicāraṇā ‘‘navavidha suttantapariyeṭṭhī’’ti vuttā. Tadekadesesu pana pare geyyādayo sanimittā visesavidhayo tena tena nimittena patiṭṭhitā. Tathā hi geyyassa sagāthakattaṃ tabbhāvanimittaṃ. Lokepi hi sasilokaṃ sagāthakaṃ 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. Saokāsavidhito hi anokāsavidhi balavā. Apica ‘‘gāthāvirahe satī’’ti visesitattā. Yathādhippetassa hi atthassa anadhippetato byavacchedakaṃ visesanaṃ. Tathā hi dhammapadādīsu kevalagāthābandhesu, sagāthakattepi somanassañāṇamayikagāthāpaṭisaññuttesu, ‘‘vuttaṃ heta’’ntiādivacana sambandhesu, abbhutadhammapaṭisaṃyuttesu ca suttavisesesu yathākkamaṃ gāthāudānaitivuttaka abbhutadhammasaññā patiṭṭhitā. Ettha hi satipi saññāntaranimittayoge anokāsasaññānaṃ balavabhāveneva gāthādisaññā patiṭṭhitā, tathā satipi gāthābandhabhāve bhagavato atītāsu jātīsu cariyānubhāvappakāsakesu jātakasaññā patiṭṭhitā, satipi pañhāvissajjanabhāve , sagāthakatte ca kesuci suttantesu vedassa labhāpanato vedallasaññā patiṭṭhitā, evaṃ tena tena sagāthakattādinā nimittena tesu tesu suttavisesesu geyyādisaññā patiṭṭhitāti visesavidhayo suttaṅgato pare geyyādayo, yaṃ panettha geyyaṅgādinimittarahitaṃ, taṃ suttaṅgameva visesasaññāparihārena sāmaññasaññāya pavattanato. Nanu ca evaṃ santepi sagāthakaṃ suttaṃ geyyaṃ, niggāthakaṃ suttaṃ veyyākaraṇanti tadubhayavinimuttassa suttassa abhāvato visuṃ suttaṅgameva na siyāti codanā tadavatthā evāti? Na tadavatthā sodhitattā. Sodhitañhi pubbe gāthāvirahe sati pucchāvissajjanabhāvo veyyākaraṇassa tabbhāvanimittanti.
所有佛陀所说的话中，所谓经文（sutta）即为此普遍的教法程序（sāmaññavidhi）。正如所言：这就是世尊所说的经文，已完整呈现经藏的教法（bhagavato suttāgataṃ suttapariyāpannaṃ）（出自萨瓦提经藏删注、本生经等处），在讲述单句经文的部分，依照经文本身有五百经的数目（sakavāde pañca suttasatānī）等说法，依此文献、律藏、及论书学说，更多细节的经文运用亦随之显现。由长老玛哈咖吒那（āyasmā mahākaccāyano）提出《净行要论》（netti）载：“九种经文的完整性论”（navavidhasuttantapariyeṭṭhī），论说者在此描述九种经文形式的范围与含义（pariyeṭṭhi pariyesanā）。然而在具体某些异文（parane）如颂歌类（geyya）经文中，因同类相应之因（sanimitto）存在区别，因此颂歌本身视为完整句子（sagāthakattaṃ）且带有解释之用（tabbhāvanimittaṃ）。世间俗语中人们以“颂歌”为名，指无韵文的短句集；而缺少颂歌者则须审视末尾的问答和解释标志，即语法尾词（vissajjana）表示语法的作用。此外“问答及解释”—即语法（byākaraṇa）—体现了对经文的解析功能。由此可知，颂歌及类似句式皆包含问答解释的内容，故三者不可分离。颂歌类别在形式上虽简洁，但仍含有语法问答的法义。再者，在佛经譬如法句经及类似纯韵文集，如颂歌、颂句等，经文关联的内容很严密，带有语义界定（abbhutadhamma）和问答辨析，构成了经文内部的规范。此处谈及“问答消除”（pañhāvissajjana）是指语句逻辑流畅与和谐。颂歌在此连接佛陀过往生世的行持体验（cariyānubhāva）和本生故事（jātaka）中的意象，以及经文展开中的辨解之用（vedassālabhāpanato vedallasaññā），由此可以理解颂歌与其问答标识的因缘存在并相生。不同经文样式因缘之不同，形成不同的颂歌、歌义及问答的习涂，悠悠相续。“若舍弃颂歌等形式，只凭经文本体的表面识别，一概统属同类，一概施以相同的识别，是不妥当的”。虽有相似处，但颂歌与解释问答依其内容因缘不可一概而论。此段论述说明颂歌与释义问答的不可分割关系及其经文学理依循。
Yañca vuttaṃ ‘‘gāthābhāvato maṅgalasuttādīnaṃ (khu. pā. 1; su. ni. 261) suttaṅgasaṅgaho na siyā’’ti, tampi na, niruḷhattā. Niruḷho hi maṅgalasuttādīnaṃ suttabhāvo. Na hi tāni dhammapadabuddhavaṃsādayo viya gāthābhāvena saññitāni, atha kho suttabhāveneva. Teneva hi akathāyaṃ ‘‘suttanāmaka’’nti nāmaggahaṇaṃ kataṃ. Yañca pana vuttaṃ ‘‘sagāthakattā geyyaṅgasaṅgaho vā siyā’’ti, tampi natthi. Kasmāti ce? Yasmā sahatāññena, tasmā. Sahabhāvo hi nāma attato aññena hoti. Saha gāthāhīti ca sagāthakaṃ, na ca maṅgalasuttādīsu gāthāvinimutto koci suttapadeso atthi, yo ‘‘saha gāthāhī’’ti vucceyya, nanu ca gāthāsamudāyo tadekadesāhi gāthāhi añño hoti, yassa vasena ‘‘saha gāthāhī’’ti sakkā vattunti? Taṃ na. Na hi avayavavinimutto samudāyo nāma koci atthi, yo tadekadesehi saha bhaveyya. Katthaci pana ‘‘dīghasuttaṅkitassā’’tiādīsu samudāyekadesānaṃ vibhāgavacanaṃ vohāramattaṃ pati pariyāyavacanameva, ayañca nippariyāyena pabhedavibhāgadassanakathāti . Yampi vuttaṃ ‘‘ubhatovibhaṅgādīsu sagāthakappadesānaṃ geyyaṅgasaṅgaho siyā’’ti, tampi na, aññato. Aññāyeva hi tā gāthā jātakādipariyāpannattā. Tādisāyeva hi kāraṇānurūpena tattha desitā, ato na tāhi ubhatovibhaṅgādīnaṃ geyyaṅgabhāvoti. Evaṃ suttādinavaṅgānaṃ aññamaññasaṅkarābhāvo veditabboti.
又言“因颂歌形态缺失，吉祥经等诸经无法构成完整的经集（suttaṅgasaṅgaho）”此说亦不成立，乃是其细微差异所致。吉祥经等在本质上是经文（suttabhāva），并非韵文（gāthābhāva）。与之类似，所谓“经文名称”之称是名称归属的规定。至于所谓“同韵颂歌集”也并不存在，何以故？因其相互共在而不同。共韵者，就是带有同韵的；而在吉祥经等中，不存在某单一处“同韵”共存的韵文。韵文集（gāthāsamudāyo）指称的并非不同韵共生于单一处，而是指韵的分段集合，表现为同韵范围的划分，形成同韵集合的名称，属于同义反复的换说。又称“二部论及其同韵释法（ubhatovibhaṅgādīsu sagāthakappadesānaṃ）”者，亦非实存，此只是在讲解和篇章划分中的变体说明。第三者（aññāyeva）认为这些韵文因本生经等中已有述及，按照因缘条件而说此处，而非音韵统一。由此可见，各种经章之间的不相混合现象，应予以确认。
Idāni etāni navaṅgāni vibhajitvā dassento ‘‘tatthā’’tiādimāha. Niddeso nāma suttanipāte –
今将上述九种经文分类细说之后，言曰：“在此之处，与显示之处”，所谓训诂即为经文集部（suttanipāte）——
‘‘Kāmaṃ kāmayamānassa, tassa ce taṃ samijjhati;
『欲乐之欲望者，如果彼此对此生厌倦，』
Addhā pītimano hoti, laddhā macco yadicchatī’’tiādinā. (su. ni. 772); –
『便从其中获得快乐并随之死去，』如此等言。——此文见于《增支部》七七二节；
Āgatassa aṭṭhakavaggassa;
属于八十二品中的一则；
‘‘Kenassu nivuto loko, (iccāyasmā ajito);
『何人能令世间息灭？（答：「贤长者阿耆多」）』；
Kenassu na pakāsati;
『何人未曾显发？』；
Kissābhilepanaṃ brūsi,
『你所说的黏着是什么？』
Kiṃsu tassa mahabbhaya’’ntiādinā. (su. ni. 1038); –
关于『什么是那极大威吓？』等此类问题，（见《增支部·正法品》第1038经）；—
Āgatassa pārāyanavaggassa;
这指的是来至彼岸部类，
‘‘Sabbesu bhūtesu nidhāya daṇḍaṃ,
『于诸众生一切，施以惩罚，
Aviheṭhayaṃ aññatarampi tesaṃ;
不得伤害其中任何之一，
Na puttamiccheyya kuto sahāyaṃ,
既不害子女，亦不害同伴，
Eko care khaggavisāṇakappo’’tiādinā. (su. ni. 35); –
独行者如锐利针锋之刀』等此类。（见《增支部·利根品》第35经）—
Āgatassa khaggavisāṇasuttassa ca atthavibhāgavasena satthukappena āyasmatā dhammasenāpatisāriputtattherena kato niddeso, yo ‘‘mahāniddeso, cūḷaniddeso’’ti vuccati. Evamidha niddesassa suttaṅgasaṅgaho bhadantabuddhadhosācariyena dassito, tathā aññatthāpi vinayaṭṭhakathādīsu , ācariyadhammapālattherenāpi nettippakaraṇaṭṭhakathāyaṃ. Apare pana niddesassa gāthāveyyākaraṇaṅgesu dvīsu saṅgahaṃ vadanti. Vuttañhetaṃ niddesaṭṭhakathāyaṃ upasenattherena –
关于《锋锐针喻经》的义理分类，此义讲由具寿法军统领沙利耶尊者根据世尊教法所为的解说，称为“大小义说”。此义说的经文汇集由尊敬的佛音法师示现，且在律传及诸注疏中同样显现，如法导师法护长老于经釈义注中述及此义。另有义说中，论及颂句义理部分，则有二种汇集法。尊者梵随于义说释中称述此事。
‘‘So panesa vinayapiṭakaṃ…pe… abhidhammapiṭakanti tīsu piṭakesu suttantapiṭakapariyāpanno, dīghanikāyo…pe… khuddakanikāyoti pañcasu nikāyesu khuddakamahānikāyapariyāpanno, suttaṃ…pe… vedallanti navasu satthusāsanaṅgesu yathāsambhavaṃ gāthaṅgaveyyākaraṇaṅgadvayasaṅgahito’’ti (mahāni. aṭṭha. ganthārambhakathā).
“此处论及律藏……及阿毗达摩藏三藏全部，且论及经藏内的部类，如长部等五部落，并涵盖小部大部之分，经文为新来诸佛教法各部分，以颂句及其注释两者合成的汇集形式呈现。”（《大义分论》开宗义说）
Ettha tāva katthaci pucchāvissajjanasabbhāvato niddesekadesassa veyyākaraṇaṅgasaṅgaho yujjatu, agāthābhāvato gāthaṅgasaṅgaho kathaṃ yujjeyyāti vīmaṃsitabbametaṃ. Dhammāpadādīnaṃ viya hi kevalaṃ gāthābandhabhāvo gāthaṅgassa tabbhāvanimittaṃ. Dhammapadādīsu hi kevalaṃ gāthābandhesu gāthāsamaññā patiṭṭhitā, niddese ca na koci kevalo gāthābandappadeso upalabbhati. Sammāsambuddhena bhāsitānaṃyeva hi aṭṭhakavaggādisaṅgahitānaṃ gāthānaṃ niddesamattaṃ dhammasenāpatinā kataṃ. Atthavibhajanatthaṃ ānītāpi hi tā aṭṭhakavaggādisaṅgahitā niddisitabbā mūlagāthāyo suttanipātapariyāpannattā aññāyevāti na niddesasaṅkhyaṃ gacchanti ubhatovibhaṅgādīsu āgatāpi taṃ vohāramalabhamānā jātakādipariyāpannā gāthāyo viya, tasmā kāraṇantaramettha gavesitabbaṃ, yuttataraṃ vā gahetabbaṃ.
此处可由求问者因求解义说某部分之缘起，探究如何合成颂句部分，约当深思。因为像《法句》之类仅以颂句相连，颂句即是其修习之根本表现。然于义说中，无纯独颂句部分可得。此因正觉世尊所讲，聚集诸如八正道等整段颂句，仅为义说目的，由法军统领所作。虽将义理拆分各个集节，原根本颂句亦被纳入而保全，且不单由义说计数。倘若于诸义说譬如《双解》等中求其颂句内容，犹如犹如犹如《本生经》等中所摄颂句护持，故应详察因缘，并择合时采撷。
Nālakasuttaṃ nāma dhammacakkappavattita divasato sattame divase nālakattherassa ‘‘moneyyaṃ te upaññissa’’ntiādinā (su. ni. 706) bhagavatā bhāsitaṃ moneyya paṭipadāparidīpakaṃ suttaṃ. Tuvaṭṭakasuttaṃ nāma mahāsamayasuttantadesanāya sannipatitesu devesu ‘‘kā nu kho arahattappattiyā paṭipattī’’ti uppannacittānaṃ ekaccānaṃ devatānaṃ tamatthaṃ pakāsetuṃ nimmitabuddhena attānaṃ pucchāpetvā ‘‘mūlaṃ papañcasaṅkhāyā’’tiādinā (su. ni. 922) bhagavatā bhāsitaṃ suttaṃ. Evamidha suttanipāte āgatānaṃ maṅgalasuttādīnaṃ suttaṅgasaṅgaho dassito, tattheva āgatānaṃ asuttanāmikānaṃ suddhikagāthānaṃ gāthaṅgasaṅgahañca dassayissati, evaṃ sati suttanipātaṭṭhakathārambhe –
《竹枝经》又称法轮初转日的第七日出世的竹枝尊者问曰：“我等应如何修习？”（《小部注》706）是世尊所说阐发戒修道之经。又《须跋陀尊者问经》为大神会诸天集会中，有天人起思问及阿拉汉到果之修行者如何，世尊以“根源诸烦恼”等为答（《小部注》922），为诸天阐明义理之经。由此，诸如此类经集于经部中显现，且关于吉祥经等，亦有经文与纯净颂句汇集并示。是以，诸经集开端便说：“颂句汇成之地，兼含歌唱与注解，为何称为经部？”（《小部经注》第一经开宗义说）
‘‘Gāthāsatasamākiṇṇo, geyyabyākaraṇaṅkito;
颂句汇集成百，与歌唱注解并集；
Kasmā suttanipātoti, saṅkhamesa gatoti ce’’ti. (su. ni. aṭṭha. 1.ganthārambhakathā); –
“何以称经部？乃众聚之地也。”（《小部经注》第一经开宗义说）
Sakalassāpi suttanipātassa geyyaveyyākaraṇaṅgasaṅgaho kasmā coditoti? Nāyaṃ virodho. Kevalañhi tattha codakena sagāthakattaṃ, katthaci pucchāvissajjanattañca gahetvā codanāmattaṃ kataṃ, aññathā suttanipāte niggāthakassa suttasseva abhāvato veyyākaraṇaṅgasaṅgaho na codetabbo siyā, tasmā codakassa vacanametaṃ appamāṇanti idha, aññāsu ca vinayaṭṭhakathādīsu vuttanayeneva tassa suttaṅgagāthaṅgasaṅgaho dassitoti. Suttanti cuṇṇiyasuttaṃ. Visesenāti rāsibhāvena ṭhitaṃ sandhāyāha. Sagāthāvaggo geyyanti sambandho.
何故须汇集经集之诗歌与解释部分？此非相违也。唯独经集内，由于解释者常与偈句并列，兼有提问与回答之法，故以“诠释”名之。反之，若经集无偈文，则不应称为解释之集，此故称解释者之语为“主要内容”。他经律疏等亦依此称谓，故当理解为如是。经名“经”者，谓有韵律。特别指章段条理之设立，经集之“诗歌”即其关联部分也。
‘‘Aṭṭhahi aṅgehi asaṅgahitaṃ nāma paṭisambhidādī’’ti tīsupi kira gaṇṭhipadesu vuttaṃ. Apare pana paṭisambhidāmaggassa geyyaveyyākaraṇaṅgadvayasaṅgahaṃ vadanti. Vuttañhetaṃ tadaṭṭhakathāyaṃ ‘‘navasu satthusāsanaṅgesu yathāsambhavaṃ geyyaveyyākaraṇaṅgadvayasaṅgahita’’nti (paṭi. ma. aṭṭha. 1.ganthārambhakathā), etthāpi geyyaṅgasaṅgahitabhāvo vuttanayena vīmaṃsitabbo. No suttanāmikāti asuttanāmikā saṅgītikāle suttasamaññāya apaññātā. ‘‘Suddhikagāthā nāma vatthugāthā’’ti tīsupi kira gaṇṭhipadesu vuttaṃ, vatthugāthāti ca pārāyanavaggassa nidānamāropentena āyasmatā ānandattherena saṅgītikāle vuttā chappaññāsa gāthāyo, nālakasuttassa nidānamāropentena teneva tadā vuttā vīsatimattā gāthāyo ca vuccanti. Suttanipātaṭṭhakathāyaṃ (su. ni. aṭṭha. 2.685) pana ‘‘parinibbute bhagavati saṅgītiṃ karontenāyasmatā mahākassapena tameva moneyyapaṭipadaṃ puṭṭho āyasmā ānando yena, yadā ca samādapito nālakatthero bhagavantaṃ pucchi, taṃ sabbaṃ pākaṭaṃ katvā dassetukāmo ‘ānandajāte’tiādikā (su. ni. 684) vīsati vatthugāthāyo vatvā vissajjesi, taṃ sabbampi ‘nālakasutta’’nti vuccatī’’ti āgatattā nālakasuttassa vatthugāthāyo nālakasuttaggahaṇeneva gahitāti pārāyanavaggassa vatthugāthāyo idha suddhikagāthāti gahetabbaṃ. Tattheva ca pārāyanavagge ajitamāṇavakādīnaṃ soḷasannaṃ brāhmaṇānaṃ pucchāgāthā, bhagavato vissajjanagāthā ca pāḷiyaṃ suttanāmena avatvā ‘ajitamāṇavakapucchā, tissametteyyamāṇavakapucchā’’tiādinā (su. ni. 1038) āgatattā, cuṇṇiyaganthe hi asammissattā ca ‘‘no suttanāmikā suddhikagāthā nāmā’’ti vattuṃ vaṭṭati.
所谓“八部分未集成者”，意指三种联结词之一，归于分解等。又有他解，即说为双组合之经文与解释集。对此注疏言：“在新出之佛教八部中，按理应有诗歌与解释二部分组合”。其中亦当审视诗歌之组合状态。所谓非经名者，乃在唱诵时未谓为经，因无法认同。谓“清净偈名为经文偈”者，三种联结词之间如是说。偈文名“经文偈”，依止以赶写篇末序号部分。阿难长老于佛证入般涅槃时主持诵经，且应佛问并作释义，故其清净偈包括二十条偈。经疏中亦云：“佛入般涅槃时，长老大咖萨巴请教诵，继而阿难领诵，于此同时披露全经，并称为纳偈经”。故此清净偈属篇末之“经文偈”。又于终结章曾有关于布勒纳及其他十六婆罗门问答偈，佛以经文名示之，称为“布勒纳婆罗门问偈”等等，据此清楚经文名之界限。真为不混杂，言清净偈非即“非经名偈”。
‘‘Somanassañāṇamayikagāthāpaṭisaṃyuttā’’ti etena udānaṭṭhena udānanti anvatthasaññataṃ dasseti (udā. aṭṭha. ganthārambhakathā) kimidaṃ udānaṃ nāma? Pītivegasamuṭṭhāpito udāhāro. Yathā hi yaṃ telādi minitabbavatthu mānaṃ gahetuṃ na sakkoti, vissanditvā gacchati, taṃ ‘‘avasesako’’ti vuccati. Yañca jalaṃ taḷākaṃ gahetuṃ na sakkoti, ajjhottharitvā gacchati, taṃ ‘‘mahogho’ti vuccati, evameva yaṃ pītivegasamuṭṭhāpitaṃ vitakkavipphāraṃ antohadayaṃ sandhāretuṃ na sakkoti, so adhiko hutvā anto asaṇṭhahitvā bahi vacīdvārena nikkhanto paṭiggāhakanirapekkho udāhāraviseso ‘‘udāna’’nti vuccati (udā. aṭṭha. ganthārambhakathā) ‘‘uda mode kīḷāyañcā’’ti hi akkharacintakā vadanti, idañca yebhuyyena vuttaṃ dhammasaṃvegavasena uditassāpi ‘‘sace bhāyatha dukkhassā’’tiādiudānassa (udā. 44) udānapāḷiyaṃ āgatattā, tathā‘‘gāthāpaṭisaṃyuttā’’ti idampi yebhuyyeneva ‘‘atthi bhikkhave, tadāyatanaṃ, yattha neva pathavī, na āpo’’tiādikassa (udā. 71) cuṇṇiyavākyavasena uditassāpi tattha āgatattā. Nanu ca udānaṃ nāma pītisomanassasamuṭṭāpito, dhammasaṃvegasamuṭṭhāpito vā dhammapaṭiggāhakanirapekkho gāthābandhavasena, cuṇṇiyavākyavasena ca pavatto udāhāro, tathā ceva sabbattha āgataṃ, idha kasmā ‘‘bhikkhave’’ti āmantanaṃ vuttanti? Tesaṃ bhikkhūnaṃ saññāpanatthaṃ eva, na paṭiggāhakakaraṇatthaṃ. Nibbānapaṭisaṃyuttañhi bhagavā dhammaṃ desetvā nibbānaguṇānussaraṇena uppannapītisomanassena udānaṃ udānento ‘‘ayaṃ nibbānadhammo kathamapaccayo upalabbhatī’’ti tesaṃ bhikkhūnaṃ cetoparivitakkamaññāya tesaṃ tamatthaṃ ñāpetukāmena ‘‘tadāyatana’’nti vuttaṃ, na pana ekantato te paṭiggāhake katvāti veditabbanti.
所谓“喜乐与智慧相连之偈”，即由此述“兴起之偈”，唯有一法相。如此“兴起之偈”为何？以喜之现象比喻。譬如油滴不能承受重压而卒然碎裂，即称“破碎”；水珠不能承受风拂袭，即颠覆飘摇，此谓“水面宽广”。如是由喜心产生之念头变异，内心不能淤持，兴起而后又消散。故由内而出，心境开敞，无所执着，复归清净，名为“兴起偈”。文字造字者谓“升起欣快以戏弄之象”，又多用此法描述法感动。此偈兼具谓“诗歌相依”为“有的”，即以偈文为依托。又因偈文相应，得以示说入出息念相关语句，亦有此依。据此结论，兴起偈名由喜心与法感动所生，故用“比库们”开头，乃为呼唤之辞，此呼唤乃为令诸比库专心聆听，并非为令断受者而作。涅槃相应的法，世尊教导并示范，以生起喜乐而呼唤众僧，即称“此为场所”。非单为学习者而宣说也，应鉴别此义。
Tayidaṃ sabbaññubuddhabhāsitaṃ paccekabuddhabhāsitaṃ sāvakabhāsitanti tibbidhaṃ hoti. Tattha paccekabuddhabhāsitaṃ –
世尊所说之法，有三类不同发出者：一为全知佛所说，二为缘觉所说，三为弟子所说。此三者互有差别。其故缘觉所说者有云：
‘‘Sabbesu bhūtesu nidhāya daṇḍaṃ,
“对于一切有情，存有刑罚，
Aviheṭhayaṃ aññatarampi tesa’’nti. ādinā (su. ni. 35) –
而不加害于他之一”。此旨义自经疏起始篇载。
Khaggavisāṇasutte āgataṃ. Sāvakabhāsitampi –
《须迦毗沙那经》中所来。亦是弟子所说，时谓－
‘‘Sabbo rāgo pahīno me,
『我诸贪欲已全然断除，
Sabbo doso samūhato;
我诸嗔恚已悉皆消除；
Sabbo me vihato moho,
我诸痴迷已全然远离，
Sītibhūtosmi nibbuto’’ti. ādinā (theragā. 79) –
我已成凉安灭寂』等语，是出于《长老偈》（第七十九偈）首句。
Theragāthāsu,
此为《长老偈》篇中所载，
‘‘Kāyena saṃvutā āsiṃ, vācāya uda cetasā;
“身心受制，言语亦然；
Samūlaṃ taṇhamabbuyha, sītibhūtāmhi nibbutā’’ti. (therīgā. 15); –
根除渴欲如同连根拔起，遂至身心凉灭寂静。”（比库尼歌15）–
Therīgāthāsu ca āgataṃ. Aññānipi sakkādīhi devehi bhāsitāni ‘‘aho dānaṃ paramadānaṃ, kassape suppatiṭṭhita’’ntiādīni (udā. 27). Soṇadaṇḍabrāhmaṇādīhi manussehi ca bhāsitāni ‘‘namo tassa bhagavato’’tiādīni (dī. ni. 2.371; ma. ni. 1.290; 2.290, 357; saṃ. ni. 1187; 2.38; a. ni. 5.194) tisso saṅgītiyo āruḷhāni udānāni santi eva, tāni sabbānipi idha na adhippetāni. Yaṃ pana sammāsambuddhena sāmaṃ āhaccabhāsitaṃ jinavacanabhūtaṃ, tadeva dhammasaṅgāhakehi ‘‘udāna’’nti saṅgītaṃ, tadeva ca sandhāya bhagavatā pariyattidhammaṃ navadhā vibhajitvā uddisantena ‘‘udāna’’nti vuttaṃ. Yā pana ‘‘anekajātisaṃsāra’’ntiādikā (dha. pa. 153) gāthā bhagavatā bodhimūle udānavasena pavattitā, anekasatasahassānaṃ sammāsambuddhānaṃ udānabhūtā ca, tā aparabhāge dhammabhaṇḍāgārikassa bhagavatā desitattā dhammasaṅgāhakehi udānapāḷiyaṃ saṅgahaṃ anāropetvā dhammapade saṅgahitā, yañca ‘‘aññāsi vata bho koṇḍañño aññāsi vata bho koṇḍañño’’ti (saṃ. ni. 5.1081; mahāva. 17; paṭi. ma. 2.30) udānavacanaṃ dasasahassilokadhātuyā devamanussānaṃ pavedanasamatthanigghosavipphāraṃ bhagavatā bhāsitaṃ, tadapi paṭhamabodhiyaṃ sabbesaṃ eva bhikkhūnaṃ sammāpaṭipattipaccavekkhaṇahetukaṃ ‘‘ārādhayiṃsu vata maṃ bhikkhū ekaṃ samaya’’ntiādivacanaṃ (ma. ni. 1.225) viya dhammacakkappavattanasuttantadesanāpariyosāne attanāpi adhigatadhammekadesassa yathādesitassa ariyamaggassa sabbapaṭhamaṃ sāvakesu therena adhigatattā attano parissamassa saphalabhāvapaccavekkhaṇahetutaṃ pītisomanassajanitaṃ udāhāramattaṃ, na pana ‘‘yadā have pātubhavanti dhammā’’tiādivacanaṃ viya (mahāva. 1; udā. 1) pavattiyā, nivattiyā vā pakāsananti dhammasaṅgāhakehi udānapāḷiyaṃ na saṅgītanti daṭṭhabbaṃ. Udānapāḷiyaṃ pana aṭṭhasu vaggesu dasa dasa katvā asītiyeva suttantā saṅgītā. Tathā hi tadaṭṭhakathāyaṃ vuttaṃ –
此亦见于比库尼歌。其他诸如萨咖天帝等天人所说：“啊，布施乃至上布施，咖萨巴之行为最为稳定”等语（出自《怨恨不起颂》27）。又有如索那杖婆罗门等人间众生所称颂“礼敬彼世尊”等语（见《长部尼》2卷371页、《中部尼》1、2卷290页、357页、《相应部尼》1187、2卷38、《增支部尼》5卷194）。这些三种集结而成的颂歌皆存在于此，然未被此处注疏所收录。然由正自觉者以正义通说相契合、乃至真如之言凡述集成，法之总汇者即称之为“偈颂”。世尊依此所制述法典，将偈颂划分为九类，所宣说即名为“偈颂”。“多生轮回”等诸句（《法句》153）皆为世尊于成佛之处，以偈语宣扬，如历多位正觉者之偈颂，而后于佛法精舍由世尊所教法门汇集为偈颂巴利文，之后汇集为法典集，所存偈语如“阇那尊者智慧已得啊”等（见《相应部尼》5卷1081、《大毗婆舍那经》17、《小毗婆舍那经》2卷30）为偈语。又世尊于转法轮经末曾为诸比库而示：“诸比库啊，你等应当专心追求我所成就之一法”（见《中部尼》1卷225），此是自身修行所得之果乐喜发露之示例，非如“当诸法现于眼前”等（见《大毗婆舍那经》1、《怨恨不起颂》1）偈语之广泛传扬或终结之表现，此处以法集偈语并不称为集颂（偈颂）。法集偈语共八卷分成十节所集，即此“如是八卷经文，合成八节”的说法（《怨恨不起颂》八节注）。
‘‘Asītiyeva suttantā, vaggā aṭṭha samāsato’’ti. (Udā. aṭṭha. ganthārambhakathā).
故此注疏云：“如是八卷经文，约合八节。”（《怨恨不起颂》八节开篇注）
Idha pana ‘‘dveasīti suttantā’’ti vuttaṃ, taṃ udānapāḷiyā na sameti, tasmā ‘‘asīti suttantā’’ti pāṭhena bhavitabbaṃ. Apica na kevalaṃ idheva, atha kho aññāsupi (vi. aṭṭha. 1.paṭhamamahāsaṅgītikathā) vinayābhidhammaṭṭhakathāsu (dha. saṃ. nidānakathā) tathāyeva vuttattā ‘‘appakaṃ pana ūnamadhikaṃ vā gaṇanūpagaṃ na hotī’’ti pariyāyena anekaṃsena vuttaṃ siyā. Yathā vā tathā vā anumānena gaṇanameva hi tattha tattha ūnādhikasaṅkhyā, itarathā tāyeva na siyuntipi vadanti, pacchā pamādalekhavacanaṃ vā etaṃ.
此处虽言“二十八卷经文”，然法集巴利文本中未见此数，故应以“八卷经文”为准。且不止于此，其他如《大藏经》八部首首注解（《法集缘起论》）亦记载“不足或超多均无往例”的说法。因此以推断而言，数目常有轻微增减，有时亦非如此，此后留下的校注笔记亦是此意。
Vuttañhetaṃ bhagavatātiādinayappavattāti ettha ādisaddena ‘‘vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ. Ekadhammaṃ bhikkhave, pajahatha, ahaṃ vo pāṭibhogo anāgāmitāya. Katamaṃ ekadhammaṃ? Lobhaṃ bhikkhave, ekadhammaṃ pajahatha, ahaṃ vo pāṭibhogo anāgāmitāyā’’ti (itivu. 1) evamādinā ekadukatikacatukkanipātavasena vuttaṃ dvādasuttarasatasuttasamūhaṃ saṅgaṇhāti. Tathā hi itivuttakapāḷiyameva udānagāthāhi dvādasuttarasatasuttāni gaṇetvā saṅgītāni, tadaṭṭhakathāyampi (itivu. aṭṭha. nidānavaṇṇanā) tathāyeva vuttaṃ. Tasmā ‘‘dvādasuttarasatasuttantā’’ icceva pāṭhena bhavitabbaṃ, yathāvuttanayena vā anekaṃsato vuttantipi vattuṃ sakkā, tathāpi īdise ṭhāne pamāṇaṃ dassentena yāthāvatova niyametvā dassetabbanti ‘‘dasuttarasatasuttantā’’ti idaṃ pacchā pamādalekhamevāti gahetabbanti vadanti. Iti evaṃ bhagavatā vuttaṃ itivuttaṃ. Itivuttanti saṅgītaṃ itivuttakaṃ. Ruḷhināmaṃ vā etaṃ yathā ‘‘yevāpanakaṃ, natumhākavaggo’’ti, vuttañhetaṃ bhagavatā, vuttamarahatāti me sutanti nidānavacanena saṅgītaṃ yathāvuttasuttasamūhaṃ.
开场偈语为“世尊所说，弟子所闻：‘比库们！当舍弃一法，我将为汝等示现无复来者。此何法？贪欲。比库们！当舍弃此贪欲，我将为汝等示现无复来者’。”（《迦叶经》1）由此等偈语曰十二经百偈集成合续。故《迦叶经》巴利文亦将十二经百偈视为偈颂，注疏亦称是。故“十二经百偈经文”应以此为本，依上述说法可称多种版本，然此处以此为定数，有识者宜据此标准予以展示与说明。称此为“所说偈语”，即以偈语汇集经文之义。又如开头称“此为下部，如‘若有善法，我当称说’及前，如是我闻所闻之偈语”，表明“所说”即指偈语所组成的经文集合。
Jātaṃ bhūtaṃ purāvutthaṃ bhagavato pubbacaritaṃ kāyati katheti pakāseti etenāti jātakaṃ, taṃ pana imānīti dassetuṃ ‘‘apaṇṇakajātakādīnī’’tiādimāha. Tattha ‘‘paññāsādhikāni pañcajātakasatānī’’ti idaṃ appakaṃ pana ūnamadhikaṃ vā gaṇanūpagaṃ na hotīti katvā anekaṃsena, vohārasukhatāmattena ca vuttaṃ. Ekaṃsato hi sattacattālīsādhikāniyeva yathāvuttagaṇanato tīhi ūnattā. Tathā hi ekanipāte paññāsasataṃ, dukanipāte sataṃ, tikanipāte paññāsa, tathā catukkanipāte, pañcakanipāte pañcavīsa, chakkanipāte vīsa, sattanipāte ekavīsa, aṭṭhanipāte dasa, navanipāte dvādasa, dasanipāte soḷasa, ekādasanipāte nava, dvādasanipāte dasa, tathā terasanipāte, pakiṇṇakanipāte terasa, vīsatinipāte cuddasa, tiṃsanipāte dasa, cattālīsanipāte pañca, paṇṇāsanipāte tīṇi, saṭṭhinipāte dve, tathā sattatinipāte, asītinipāte pañca, mahānipāte dasāti sattacattālīsādhikāneva pañca jātakasatāni saṅgītānīti.
所谓生起、存在、古已、显现的，谓世尊过去所行事迹，称作本生故事；此种本生故事，于此教法中，称为『出生之本生故事』等。又有说法称，有五十多种、一百个五十种本生故事，此说虽有限，且或不足确计数，乃多部分之合，且为流传简便而言。仅依一部分实际计数，乃有七十四种左右。本生故事分部如是：第一部分有五百个，本部有一百，第二部分五十，第三部分四十，第四部分、第五部分二十五，第六部分二十，第七部分二十一，第八部分十，第九部分十二，第十部分十六，第十一部分九，第十二部分十，第三部分十三，杂部三十，第二十部分十五，第三十部分十，第四十部分五，五十部分三，六十部分二，七十部分，八十部分五，大部十，即七十四种多数本生故事。由此可知，广泛传说的本生故事数量甚多，超过五十五种。
Abbhuto dhammo sabhāvo vutto yatthāti abbhutadhammaṃ, taṃ panidanti āha ‘‘cattārome’’tiādi. Ādisaddena cettha –
所谓称为奇特、不可思议之法，谓此中所言奇特之法。此中起始辞为——
‘‘Cattārome bhikkhave, acchariyā abbhutā dhammā ānande. Katame cattāro? Sace bhikkhave, bhikkhuparisā ānandaṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti. Tatra ce ānando, dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti, atittāva bhikkhave bhikkhuparisā hoti, atha ānando tuṇhī bhavati. Sace bhikkhave, bhikkhunīparisā…pe… upāsakaparisā…pe… upāsikā – parisā…pe… tuṇhī bhavati. Ime kho bhikkhave…pe… ānande’’ti (a. ni. 4.129) –
「比库们，奇妙的不可思议的法令人欢喜。何为四者？倘若比库们，一比库团体为见乐而近前，则见乐生于心。若尚有喜乐者，说法则喜乐更出。故此比库团体生兴盛之乐或比库根团寂静。若比库尼团体……以及优婆塞团体、优婆夷团体……亦复如是，宁静而住。这些，诸比库们……皆由喜乐而生。」(增支部4.129)
Evamādinayappavattaṃ tattha tattha bhāsitaṃ sabbampi acchariyabbhutadhammapaṭisaṃyuttaṃ suttantaṃ saṅgaṇhāti.
如上所说之开始谛理，处处讲述皆与奇特、不可思议法相应之教法，这是收集而成的经文。
Cūḷavedallādīsu (ma. ni. 1.460) visākhena nāma upāsakena puṭṭhāya dhammadinnāya nāma bhikkhuniyā bhāsitaṃ suttaṃ cūḷavedallaṃ nāma. Mahākoṭṭhikattherena pucchitena āyasmatā sāriputtattherena bhāsitaṃ mahāvedallaṃ (ma. ni. 1.449) nāma. Sammādiṭṭhisuttampi (ma. ni. 1.89) bhikkhūhi puṭṭhena teneva bhāsitaṃ, etāni majjhimanikāyapariyāpannāni. Sakkapañhaṃ (dī. ni. 2.344) pana sakkena puṭṭho bhagavā abhāsi, taṃ dīghanikāyapariyāpannaṃ. Mahāpuṇṇamasuttaṃ (ma. ni. 3.85) pana tadahuposathe pannarase puṇṇamāya rattiyā aññatarena bhikkhunā puṭṭhena bhagavatā bhāsitaṃ, taṃ majjhimanikāyapariyāpannaṃ. Evamādayo sabbepi tattha tatthāgatā vedañca tuṭṭhiñca laddhā laddhā pucchitasuttantā ‘‘vedalla’’nti veditabbaṃ.Vedanti ñāṇaṃ. Tuṭṭhinti yathābhāsitadhammadesanaṃ viditvā ‘‘sādhu ayye sādhāvuso’’tiādinā abbhanumodanavasappavattaṃ pītisomanassaṃ. Laddhā laddhāti labhitvā labhitvā, punappunaṃ labhitvāti vuttaṃ hoti, etena vedasaddo ñāṇe, somanasse ca ekasesanayena, sāmaññaniddesena vā pavattati, vedamhi nissitaṃ tassa labhāpanavasenāti vedallanti ca dasseti.
如小瞻波罗经等(增支部1.460)由维萨迦比库尼问答，称为小瞻波罗经。由大果提德长老及其弟子沙利迦长老所问答者，称为大瞻波罗经(增支部1.449)。正见经(增支部1.89)亦由诸比库问问答。由萨咖所问者称为萨咖问答(长部增10.344)。大圆满月经(增支部3.85)于十五日十四夜斋戒期间，经由某比库问答，称为大圆满月经，属中部范围。如此这些皆由如来时处处及众生欢喜满意时，答问经集所成，应称为“瞻波罗”，意指知识。满足意乐即称得，复数次反复得称，文字由此产生。此「知」字即指学识及身心欢喜，对应平常言语，乃依此得名「瞻波罗」。
Evaṃ aṅgavasena sakalampi buddhavacanaṃ vibhajitvā idāni dhammakkhandhavasena vibhajitukāmo ‘‘katha’’ntiādimāha. Tattha dhammakkhandhavasenāti dhammarāsivasena. ‘‘Dvāsītī’’ti ayaṃ gāthā vuttatthāva. Evaṃ paridīpitadhammakkhandhavasenāti gopakamoggallānena nāma brāhmaṇena puṭṭhena gopakamoggallānasutte (ma. ni. 3.79) attano guṇappakāsanatthaṃ vā theragāthāyaṃ (theragā. 1017 ādayo) āyasmatā ānandattherena samantato dīpitadhammakkhandhavasena iminā evaṃ tena aparidīpitāpi dhammakkhandhā santīti pakāseti, tasmā kathāvatthuppakaraṇa mādhuriyasuttādīnaṃ (ma. ni. 2.317) vimānavatthādīsu kesañci gāthānañca vasena caturāsītisahassatopi dhammakkhandhānaṃ adhikatā veditabbā.
由此分支，整体佛语被依次分为若干法聚，现以法聚为计，欲说明各法聚故引「如何」及类似语。所谓法聚，意为法之集聚。二十即是此偈结义。由名为护法摩诃迦那婆罗门问答与长老阿难提方经(增支部3.79)，以及长老阿难所唱诗偈(长老诗1017等)所明示，即使未完全阐明之法聚亦能包容。故而，为释解语义甜美经及诸多他经，盖有诸多偈释及诗句，约四万余句皆属法聚范围，应细心观照。
Ettha ca subhasuttaṃ (dī. ni. 1.444), gopakamoggallānasuttañca parinibbute bhagavati ānandattherena bhāsitattā caturāsītidhammakkhandhasahassesu antogadhaṃ hoti, na hotīti? Paṭisambhidāgaṇṭhipade tāva idaṃ vuttaṃ ‘‘sayaṃ vuttadhammakkhandhānampi bhikkhuto gahiteyeva saṅgahetvā evamāhāti daṭṭhabba’’nti, bhagavatā pana dinnanaye ṭhatvā bhāsitattā ‘‘sayaṃ vuttampi cetaṃ suttadvayaṃ bhagavato gahiteyeva saṅgahetvā vutta’’nti evampi vattuṃ yuttataraṃ viya dissati. Bhagavatā hi dinnanaye ṭhatvā sāvakā dhammaṃ desenti, teneva sāvakabhāsitampi kathāvatthādikaṃ buddhabhāsitaṃ nāma jātaṃ , tatoyeva ca attanā bhāsitampi subhasuttādikaṃ saṅgītimāropentena āyasmatā ānandattherena ‘‘evaṃ me suta’’nti vuttaṃ.
此处《善经》（中部尼含1.444）与《护法摩诃罗摩诃罗摩诃摩诃摩诃摩诃摩诃摩诃摩诃摩诃摩诃摩诃摩诃摩诃摩诃摩诃摩诃摩诃摩诃摩诃摩诃摩诃摩诃摩诃摩诃摩诃摩诃……）及《阿难长老所说果德玛灭度后所讲经》（尼含）中所述，当四十八种法蕴一千（四十八千恒）集成，经最终消灭后，即为涅槃，非消灭即无此义。因‘相应辨法编’，先已说『比库应亲自收摄已说法蕴，合在一起如此宣说』。而世尊于《坚定论》（dinna-naya）时，亦宣称『自己说法，法义如两经文，世尊亦如法收摄宣说』，故此说尤为适宜。世尊于《坚定论》中宣说后，弟子演说法义，令弟子口述法义所传，即称为佛说教法。正因如此，长老阿难尊者观照《善经》等集合说，已如《如是我闻》所言传下。
Ekānusandhikaṃ suttaṃ satipaṭṭhānādi. Satipaṭṭhānasuttañhi ‘‘ekāyano ayaṃ bhikkhave, maggo sattānaṃ visuddhiyā’’tiādinā (dī. ni. 2.373; ma. ni. 1.106; saṃ. ni. 3.367-384) cattāro satipaṭṭhāne ārabhitvā tesaṃyeva vibhāgadassanavasena pavattattā ‘‘ekānusandhika’’nti vuccati. Anekānusandhikaṃ parinibbānasuttādi (dī. ni. 2.131 ādayo) parinibbānasuttañhi nānāṭhānesu nānādhammadesanānaṃ vasena pavattattā ‘‘anekānusandhika’’nti vuccati.
所谓单一相续经为《念处经》等。念处经云：“此乃一行之道，众生得以清净”，初自念处四念处起，依次分别明示，是故名‘单一相续’。多重相续则如《般涅槃经》等，遍及诸处，以不同教义分别宣说，故名‘多重相续’。
‘‘Kati chinde kati jahe, kati cuttari bhāvaye;
“断舍皆几许，超越几多思维；
Kati saṅgātigo bhikkhu, ‘oghatiṇṇo’ti vuccatī’’ti. (saṃ. ni. 1.5); –
几多比库割舍，名曰‘越波’。”（相应辨法编1.5）——
Evamādinā pañhāpucchanaṃ gāthābandhesu eko dhammakkhandho.
以此类比，问答偈语于偈颂集为一法蕴。
‘‘Pañca chinde pañca jahe, pañca cuttari bhāvaye;
“五断五舍五超越；
Pañca saṅgātigo bhikkhu, ‘oghatiṇṇo’ti vuccatī’’ti. (saṃ. ni. 1.5); –
五种违犯修行之事，谓之“越流者”（即越过正流者）之意。（参见律藏·杂事篇第1章第5节）——
Evamādinā ca vissajjanaṃ eko dhammakkhandho.
由此可知，舍弃（违犯）者只是法蕴中的一项。
Tikadukabhājanaṃ dhammasaṅgaṇiyaṃ nikkhepakaṇḍaaṭṭhakathākaṇḍavasena gahetabbaṃ. Tasmā yaṃ kusalattikamātikāpadassa (dha. sa. 1) vibhajanavasena nikkhepakaṇḍe vuttaṃ –
对于三分之一的分享食物，经律论注释部分应视作为便于分类的法蕴归纳部分来接受。因此，就像可善分量表（《法集论》卷一）中所分法，在此归入归纳部分中说——
‘‘Katame dhammā kusalā? Tīṇi kusalamūlāni…pe… ime dhammā kusalā. Katame dhammā akusalā? Tīṇi akusalamūlāni…pe… ime dhammā akusalā. Katame dhammā abyākatā’’? Kusalākusalānaṃ dhammānaṃ vipākā…pe… ime dhammā abyākatā’’ti (dha. sa. 187),
“何者为善法？三种善根……此即为善法。何者为不善法？三种不善根……此即为不善法。何者为未分辨法？善不善法的果报……此即为未分辨法。”（《法集论》187节）
Ayameko dhammakkhandho. Esa nayo sesattikadukapadavibhajanesupi. Yadapi aṭṭhakathākaṇḍe vuttaṃ –
这是同一法蕴。此理见于三分之一分享分类中。另外，论注部分也指出——
‘‘Katame dhammā kusalā? Catūsu bhūmīsu kusalaṃ. Ime dhammā kusalā. Katame dhammā akusalā? Dvādasa akusalacittuppādā. Ime dhammā akusalā. Katame dhammā abyākatā? Catūsu bhūmīsu vipāko tīsu bhūmīsu kiriyābyākataṃ rūpañca nibbānañca. Ime dhammā abyākatā’’ti (dha. sa. 1386),
“何者为善法？在四地中为善法，此即为善法。何者为不善法？十二种不善心起，此即为不善法。何者为未分辨法？在四地中的果报、三地中的行为及色法和涅槃，此即为未分辨法。”（《法集论》1386节）
Ayaṃ kusalattikamātikāpadassa vibhajanavasena pavatto eko dhammakkhandho. Esa nayo sesesupi. Cittavārabhājanaṃ pana cittuppādakaṇḍa vasena (dha. sa. 1) gahetabbaṃ. Yañhi tattha vuttaṃ kusalacittavibhajanatthaṃ –
此乃由善分类表所划分的法蕴之一。此为行余之总摄。须取心之根本组成部分作为所依。此中所说是为善心的分类目的而说。
‘‘Katame dhammā kusalā? Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti somanassasahagataṃ ñāṇasampayuttaṃ rūpārammaṇaṃ vā…pe… tasmiṃ samaye phasso hoti…pe… avikkhepo hotī’’ti (dha. sa. 1),
『何为善法？于何时，生起欲界行为的善心，随喜乐共现，具智慧相应，或依形色所缘……此时生起触……心不动摇』（行动别释第一）
Ayameko dhammakkhandho. Evaṃ sesacittavāravibhajanesu. Eko dhammakkhandhoti (ekameko dhammakkhandho chaḷa aṭṭha.) ca ekeko dhammakkhandhoti attho. ‘‘Ekamekaṃ tikadukabhājanaṃ, ekamekaṃ cittavārabhājana’’nti ca vacanato hi ‘‘ekeko’’ti avuttepi ayamattho sāmatthiyato viññāyamānova hoti.
此为一法蕴。乃余心根本分类中一法蕴。谓一法蕴者。言『一各分而得有细分，各以心根为分类』，虽说有一而多之义，然此理可当作分别所通解。
Vatthu nāma sudinnakaṇḍādi. Mātikā nāma ‘‘yo pana bhikkhu bhikkhūnaṃ sikkhāsājīvasamāpanno’’tiādinā (pārā. 44) tasmiṃ tasmiṃ ajjhācāre paññattaṃ uddesa sikkhāpadaṃ. Padabhājaniyanti tassa tassa sikkhāpadassa ‘‘yo panāti yo yādiso’’tiādi (pārā. 45) nayappavattaṃ padavibhajanaṃ. Antarāpattīti ‘‘paṭilātaṃ ukkhipati, āpatti dukkaṭassā’’ti (pāci. 355) evamādinā sikkhāpadantaresu paññattā āpatti. Āpattīti taṃtaṃsikkhāpadānurūpaṃ vutto tikacchedamutto āpattivāro. Anāpattīti ‘‘anāpatti ajānantassa asādiyantassa khittacittassa vedanāṭṭassa ādikammikassā’’tiādi (pārā. 66) nayappavatto anāpattivāro. Tikacchedoti ‘‘dasāhātikkante atikkantasaññī nissaggiyaṃ pācittiyaṃ, dasāhātikkante vematiko…pe… dasāhātikkante anatikkantasaññī nissaggiyaṃ pācittiya’’nti (pārā. 468) evamādinayappavatto tikapācittiya-tika-dukkaṭādibhedo tikaparicchedo. Tatthāti tesu vatthumātikādīsu.
经宗称地，律宗称明细篇目。分类表谓『若比库获得比库戒学戒生活』等（梵本44卷）依各规条分别戒律为所述处。分条者，即各戒条中『何人、何物』等规定词句（梵本45卷），此为规条划分。经文称界限者谓『超出戒律犯戒之过失』（戒律篇355）诸戒律之间有明定罪过。罪过者乃相应戒条细分犯错。如无犯戒，即『不知罪、不受污染、灭心苦乐之行为等』（梵本66卷）为不犯错界限。细分戒过者云『十种十八过犯，以及废弃及罪过类别』（梵本468卷）此为戒律界限细分。地及分类表即指这些内容。
Evaṃ anekanayasamalaṅkataṃ saṅgītippakāraṃ dassetvā ‘‘ayaṃ dhammo, ayaṃ vinayo…pe… imāni caturāsīti dhammakkhandhasahassānī’’ti buddhavacanaṃ dhammavinayādibhedena vavatthapetvā saṅgāyantena mahākassapappamukhena vasīgaṇena anekacchariyapātubhāvapaṭimaṇḍitāya saṅgītiyā imassa dīghāgamassa dhammabhāvo, majjhimabuddhavacanādibhāvo ca vavatthāpitoti dassento ‘‘evameta’’ntiādimāha. Sādhāraṇavacanena dassitepi hi ‘‘yadatthaṃ saṃvaṇṇetuṃ idamārabhati, soyeva padhānavasena dassito’’ti ācariyehi ayaṃ sambandho vutto. Aparo nayo – heṭṭhā vuttesu ekavidhādibhedabhinnesu pakāresu dhammavinayādibhāvo saṅgītikārake heva saṅgītikāle vavatthāpito, na pacchā kappanamattasiddhoti dassento ‘‘evameta’’ntiādimāhātipi vattabbo. Na kevalaṃ yathāvuttappakārameva vavatthāpetvā saṅgītaṃ, atha kho aññampīti dasseti ‘‘na kevalañcā’’tiādinā. Udānasaṅgaho nāma paṭhamapārājikādīsu āgatānaṃ vinītavatthuādīnaṃ saṅkhepato saṅgahadassanavasena dhammasaṅgāhakehi ṭhapitā –
如是，诸多别法纷纭杂陈之经律分类制作成唱诵方法。谓『此为法，此为律……此甚至四万八千法蕴总集』佛言以法律差别详细加以阐释，承传自中佛及诸祖师。由尊者大咖萨巴首领僧团，以种种神奇威德所成诵唱，此长部经法体及中佛言义等得以传承，称是『如此』言。用普通言语亦云『若要述说其内容，一律由诵唱开始』此师说即对此相应。另一说以不同处所、不同用法起别说，宗法及律义以诵唱时代传阶阐释，非后世附会。又非只按原义说明诵唱，还有他义称『不仅如此』。名为勃那经集之内容，乃初起巴拉基等罪犯入场，律中罪过简要集合依分类别所制之“法集”，设立为诵唱教材。
‘‘Makkaṭī vajjiputtā ca, gihī naggo ca titthiyā;
『猕猴与瓦吉波子，居士赤裸及异教徒……』
Dārikuppalavaṇṇā ca, byañjanehi pare duve’’ti. ādikā (pārā. 66); –
『少女形相，以余二者之文句』等语（巴拉基咖第六十六页）——
Gāthāyo. Vuccamānassa hi vuttassa vā atthassa vippakiṇṇabhāvena pavattituṃ adatvā uddhaṃ dānaṃ rakkhaṇaṃ udānaṃ, saṅgahavacananti attho. Sīlakkhandhavaggamūlapariyāyavaggādivasena vaggasaṅgaho. Vaggoti hi dhammasaṅgāhakeheva katā suttasamudāyassa samaññā. Uttarimanussapeyyālanīlapeyyālādivasena peyyālasaṅgaho. Pātuṃ rakkhituṃ, vitthārituṃ vā alanti hi peyyālaṃ, saṅkhipitvā dassanavacanaṃ. Aṅguttaranikāyādīsu nipātasaṅgaho, gāthaṅgādivasena nipātanaṃ. Samudāyakaraṇañhi nipāto. Devatāsaṃyuttādivasena (saṃ. ni. 1.1) saṃyuttasaṅgaho. Vaggasamudāye eva dhammasaṅgāhakehi katā saṃyuttasamaññā. Mūlapaṇṇāsakādivasena paṇṇāsasaṅgaho, paññāsa paññāsa suttāni gaṇetvā saṅgahoti vuttaṃ hoti. Ādisaddena tassaṃ tassaṃ pāḷiyaṃ dissamānaṃ saṅgītikārakavacanaṃ saṅgaṇhāti. Udānasaṅgaha…pe… paṇṇāsasaṅgahādīhi anekavidhaṃ tathā. Sattahi māsehīti kiriyāpavagge tatiyā ‘‘ekāheneva bārāṇasiṃ pāyāsi. Navahi māsehi vihāraṃ niṭṭhāpesī’’tiādīsu viya. Kiriyāya āsuṃ pariniṭṭhāpanañhi kiriyāpavaggo.
《颂》指被称为“说法者”之已说法义由于相反而不起作用，故以布施、保护、怒吼表达，意为集宛如守护之辞。以摩诃毗婆舍那（Bhikkhu）戒品颂为基础之法集章节。所谓“法集”者，犹如经文合集。以上人色、蓝尸山众生等诸类别为章节之法集。“护持、保存、详细阐述”谓为细致展开。谓有方言章节汇集、颂类之句集。所谓“集”的意，即文集或章节集。于《业因缘经》章节类中者有章节之集，诸颂涵盖经文片语。诸天等所系章节集；于章节合集内亦称章节体集。“根本五十部”为五十卷汇集，谓五十经文本之总集。以首字为标志，收集各巴利语经文称集。譬如《憎恨颂集》等等。又谓有诵集维持诸部。于各种讲说中还有多样汇集。《七个月》云：以《行为法》大纲，第三章有“一日单诵于巴拉纳西矿泉”；九月为寺落成等。谓行为法行为圆满章节。
Tadā anekacchariyapātubhāvadassanena sādhūnaṃ pasādajananatthamāha ‘‘saṅgītipariyosāne cassā’’tiādi. Assa buddhavacanassa saṅgītipariyosāne sañjātappamodā viya, sādhukāraṃ dadamānā viya ca saṅkampi…pe… pāturahesunti sambandho. Viyāti hi ubhayattha yojetabbaṃ. Pavattane, pavattanāya vā samatthaṃ pavattanasamatthaṃ. Udakapariyantanti pathavīsandhārakaudakapariyosānaṃ katvā, saha tena udakena, taṃ vā udakaṃ āhaccāti vuttaṃ hoti, tena ekadesakampanaṃ nivāreti. Saṅkampīti uddhaṃ uddhaṃ gacchantī suṭṭhu kampi. Sampakampīti uddhamadho ca gacchantī sammā pakārena kampi. Sampavedhīti catūsu disāsu gacchantī suṭṭhu bhiyyo pavedhi. Evaṃ etena padattayena chappakāraṃ pathavīcalanaṃ dasseti. Atha vā puratthimato, pacchimato ca unnamanaonamanavasena saṅkampi. Uttarato, dakkhiṇato ca unnamanaonamanavasena sampakampi. Majjhimato, pariyantato ca unnamanaonamanavasena sampavedhi. Evampi chappakāraṃ pathavīcalanaṃ dasseti, yaṃ sandhāya aṭṭhakathāsu vuttaṃ –-
当时诸奇事显现，为令圣人欢喜安详，说“诵集之终竟也”。此谓如佛说法之欢喜，圣人皆赞。谓皆因良善事业共织成之结缘，彼此相应而和合。能调和现法流转，调度运转。谓地水环界互相呼应，水泛时以水洒拂驱动，称作震动。谓“震动”为上下运动之意，来回摇动则称“彻底震动”，四方扩散及回复称“完全觉知”。此以六字表达地振表现。复向前后左右震动，谓如车轮辗转。由此示范地动之状况，注疏因此点明。
‘‘Puratthimato unnamati pacchimato onamati, pacchimato unnamati puratthimato onamati, uttarato unnamati dakkhiṇato onamati, dakkhiṇato unnamati uttarato onamati , majjhimato unnamati pariyantato onamati, pariyantato unnamati majjhimato onamatīti evaṃ chappakāraṃ…pe… akampitthā’’ti (bu. vaṃ. aṭṭha. 71).
“前方上升，后方下陷；后方上升，前方下陷；上方上升，下方下陷；下方上升，上方下陷；中央上升，四周下陷；四周上升，中央下陷。”如此震动无偏移。此语录自《佛音》长老注疏第七十一页。
Accharaṃ paharituṃ yuttāni acchariyāni, pupphavassacelukkhepādīni aññāyapi sā samaññāya pākaṭāti dassento āha ‘‘yā loke’’tiādi. Yā paṭhamamahāsaṅgīti dhammasaṅgāhakehi mahākassapādīhi pañcahi satehi yena katā saṅgītā, tena pañca satāni etissāti ‘‘pañcasatā’’ti ca thereheva katattā therā mahākassapādayo etissā, therehi vā katāti ‘‘therikā’’ti ca loke pavuccati, ayaṃ paṭhamamahāsaṅgīti nāmāti sambandho.
适于击打之击具、鲜花雨等乃最初说法所共同具足之表现，为示现于世间。所谓“世界诸表现”，谓入于第一大法集者。如长老对大咖萨巴等五百人所建大法集，以其五百称五百之聚集。此谓“大第一法集”。因而于长老及诸尼众间也称为“尼众集”，世界闻名如是。
Evaṃ paṭhamamahāsaṅgīti dassetvā yadatthaṃ sā idha dassitā, idāni taṃ nidānaṃ nigamanavasena dassento ‘‘imissā’’tiādimāha. Ādinikāyassāti suttantapiṭakapariyāpannesu pañcasu nikāyesu ādibhūtassa dīghanikāyassa. Khuddakapariyāpanno hi vinayo paṭhamaṃ saṅgīto. Tathā hi vuttaṃ ‘‘suttanta piṭake’’ti. Tenāti tathāvuttattā, iminā yathāvuttapaṭhamamahāsaṅgītiyaṃ tathāvacanameva sandhāya mayā heṭṭhā evaṃ vuttanti pubbāparasambandhaṃ, yathāvuttavitthāravacanassa vā guṇaṃ dassetīti.
如是表显第一大集内所现之法义，如今当以因缘终结分述，例举“此集”名称。所谓“第一部集”者，论及长部经五部尽入名目，简称长部。戒藏已收最初诵集。谓称“经藏”。故此称号，加之外则唯遵循第一大集名称而言。依先述之关系及详说价值，此处如是陈述其义。
Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya ajjavamaddavasoraccasaddhāsatidhitibuddhikhanti vīriyādidhammasamaṅginā sāṭṭhakathe piṭakattaye asaṅgāsaṃhīravisāradañāṇacārinā anekappabhedasakasamayasamayantaragahanajjhogāhinā mahāgaṇinā mahāveyyākaraṇena ñāṇābhivaṃsadhammasenāpatināmatherena mahādhammarājādhirājagarunā katāya sādhuvilāsiniyā nāma līnatthapakāsaniyā bāhiranidānavaṇṇanāya līnatthapakāsanā.
是故，作为《长部》注疏中，为了清晰微细地展现其深奥难解的义理、广泛纯净的慧眼、及引发精进与忍耐、乐施、信敬与坚定信心等各种功德的能力而作，此《赞善者华》注疏，在与三藏注释传统保持完全一致的基础上，由一位具备深湛渊博智慧、勤勉柔和、善于运用言语的阿拉汉、在众多不同版本时间相承之中深入探究、勤勉研究、凡涉诸多分歧，皆能洞悉彻底的珍贵资深长老，以伟大的注释权威、出类拔萃的注释家、即大法王大法王之注释将军的身份，为之所作。其题名为《赞善者华》，谓是对含蓄义理的详尽论说与外部缘起的阐释解说也。
Nidānakathāvaṇṇanā niṭṭhitā. · 因缘论的解说结束。