1. Mūlapariyāyavaggo · 1. 根本法门品复注
Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者
Majjhimanikāye · 中部
Mūlapaṇṇāsa-ṭīkā · 根本五十篇复注
(Paṭhamo bhāgo)（第一分）
Ganthārambhakathāvaṇṇanā
经论开端注释
§1
1. Saṃvaṇṇanārambhe ratanattayavandanā saṃvaṇṇetabbassa dhammassa pabhavanissayavisuddhipaṭivedanatthaṃ, taṃ pana dhammasaṃvaṇṇanāsu viññūnaṃ bahumānuppādanatthaṃ, taṃ sammadeva tesaṃ uggahadhāraṇādikkamaladdhabbāya sammāpaṭipattiyā sabbahitasukhanipphādanatthaṃ. Atha vā maṅgalabhāvato, sabbakiriyāsu pubbakiccabhāvato, paṇḍitehi samācaritabhāvato, āyatiṃ paresaṃ diṭṭhānugatiāpajjanato ca saṃvaṇṇanāyaṃ ratanattayapaṇāmakiriyā. Atha vā ratanattayapaṇāmakaraṇaṃ pūjanīyapūjāpuññavisesanibbattanatthaṃ. Taṃ attano yathāladdhasampattinimittakassa kammassa balānuppadānatthaṃ. Antarā ca tassa asaṅkocanatthaṃ. Tadubhayaṃ anantarāyena aṭṭhakathāya parisamāpanatthaṃ. Idameva ca payojanaṃ ācariyena idhādhippetaṃ. Tathā hi vakkhati ‘‘iti me pasannamatino…pe… tassānubhāvenā’’ti. Vatthuttayapūjāhi niratisayapuññakkhettasaṃbuddhiyā aparimeyyapabhāvo puññātisayoti bahuvidhantarāyepi lokasannivāse antarāyanibandhanasakalasaṃkilesaviddhaṃsanāya pahoti. Bhayādiupaddavañca nivāreti. Yathāha –
一、在开始阐述之时，礼敬三宝的原因是为了说明应当陞赞法、令其清净的依据。于法的阐述中，此礼敬亦为智者生成敬重的因缘，正确实践此法，方能获得资粮，为一切利益与安乐之成就所用。或者说，此礼敬乃为具吉祥之相、诸功德之初起，亦乃由智者适当往来、因他人未来教化而生的贤行，是礼敬三宝的祈愿仪式。又或者，礼敬三宝是为了培植供养功德之殊胜缘起，是自己基于现有资粮业力而生的力量因缘。其间无所拘束。二者无障碍地，用以彻底完成此经论的注释。此乃师父于此处所指定的目的。正如经文所言：“此乃我心所悦……以其功德加持。”因四事供养，功德大增，成熟无量功德果报。诸多障碍于尘世聚合中均得摈除，清净无垢。亦能消除怖畏灾难。正如言曰——
‘‘Pūjārahe pūjayato. Buddhe yadi va sāvake’’tiādi (dha. pa. 195; apa. 1.10.1), tathā –
“若供养已，须敬供养。若为佛或弟子。”（《法句经·巴利》195；《阿含经》1.10.1）亦如是——
‘‘Ye, bhikkhave, buddhe pasannā, agge te pasannā, agge kho pana pasannānaṃ aggo vipāko hotī’’tiādi (itivu. 90, 91),
“比库们！对佛若心欢喜，佛为第一，上中下三品喜乐，结果皆为第一。”（《经集论》90、91）
‘‘Buddhoti kittayantassa, kāye bhavati yā pīti;
“云何谓佛？身中生欢乐，
Varameva hi sā pīti, kasiṇenapi jambudīpassa.
此欢乐为最胜，犹如遍识雀洲之法相。”
Dhammoti kittayantassa…pe… kasiṇenapi jambudīpassa;
「法」者，谓广为称扬者……又例如，卡西纳遍在占婆利巴士。
Saṅghoti kittayantassa…pe… kasiṇenapi jambudīpassā’’ti. (itivu. aṭṭha. 90),
「僧」者，谓广为称扬者……又例如，卡西纳遍在占婆利巴士。」（见《大本注解》第八十卷第九十章）
Tathā –
同样地——
‘‘Yasmiṃ mahānāma samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosa…pe… na mohapariyuṭṭhitaṃ cittaṃ hotī’’tiādi (a. ni. 6.10; 11.11),
「在诸多称号盛行时期，圣弟子忆念如来时，彼时其心不染贪欲，亦不生嗔恚，亦不生愚痴。」（见《大念处经注》第六章第十节；第十一章第十一节）
‘‘Araññe rukkhamūle vā…pe…
「（在）野外树根下……
Bhayaṃ vā chambhitattaṃ vā,
恐惧或战栗」
Lomahaṃso na hessatī’’ti ca. (saṃ. ni. 2.249);
“不会起鸡皮疙瘩”的意思。（参见《增支部》第二卷249经文）。
Tattha yassa vatthuttayassa vandanaṃ kattukāmo, tassa guṇātisayayogasandassanatthaṃ ‘‘karuṇāsītalahadaya’’ntiādinā gāthāttayamāha. Guṇātisayayogena hi vandanārahabhāvo, vandanārahe ca katā vandanā yathādhippetaṃ payojanaṃ sādhetīti. Tattha yassā desanāya saṃvaṇṇanaṃ kattukāmo. Sā na vinayadesanā viya karuṇāppadhānā, nāpi abhidhammadesanā viya paññāppadhānā , atha kho karuṇāpaññāppadhānāti tadubhayappadhānameva tāva sammāsambuddhassa thomanaṃ kātuṃ tammūlakattā sesaratanānaṃ ‘‘karuṇāsītalahadaya’’ntiādi vuttaṃ. Tattha kiratīti karuṇā, paradukkhaṃ vikkhipati apanetīti attho. Atha vā kiṇātīti karuṇā, paradukkhe sati kāruṇikaṃ hiṃsati vibādhatīti attho. Paradukkhe sati sādhūnaṃ kampanaṃ hadayakhedaṃ karotīti vā karuṇā. Atha vā kamiti sukhaṃ, taṃ rundhatīti karuṇā. Esā hi paradukkhāpanayanakāmatālakkhaṇā attasukhanirapekkhatāya kāruṇikānaṃ sukhaṃ rundhati vibandhatīti attho . Karuṇāya sītalaṃ karuṇāsītalaṃ, karuṇāsītalaṃ hadayaṃ assāti karuṇāsītalahadayo, taṃ karuṇāsītalahadayaṃ.
这里指的是对某物具有恭敬和礼敬的心愿，为此以富有品德的诸善因缘而契合的缘故，从而产生“慈悲凉心”等歌颂诗句。品德的契合乃礼敬之因，若欠缺此契合，所作的礼敬便无法实现其应有之用途。又此处言说为作讲说内容勾勒的意图，其非律藏所言慈悲修持，亦非阿毗达摩所言智慧修持，而是兼具慈悲与智慧两者修持，专供正觉者启发敬意，故自本理根本，即“慈悲凉心”等为余善宝所赞颂。所谓“慈悲”有多义：一者，慈悲即将他人痛苦无漏之意散布、承载之义；二者，如用“嗔害”言，则慈悲于他人痛苦时，心生怜悯而护持，反对纷争；三者，慈悲可导致良善者心生震动，心痛欲尽；四者，谓慈悲为苦乐无常之观照者，于痛苦者心生悲怆、羁绊不舍；五者，慈悲在其本质上乃为凉爽而苦乐不执的心地，故名“慈悲凉心”，即为凉心慈悲所支配者。
Tattha kiñcāpi paresaṃ hitopasaṃhārasukhādiaparihānicchanasabhāvatāya, byāpādāratīnaṃ ujuvipaccanīkatāya ca parasattasantānagatasantāpavicchedanākārappavattiyā mettāmuditānampi cittasītalabhāvakāraṇatā upalabbhati, tathāpi paradukkhāpanayanākārappavattiyā parūpatāpāsahanarasā avihiṃsābhūtā karuṇāva visesena bhagavato cittassa cittapassaddhi viya sītibhāvanimittanti vuttaṃ ‘‘karuṇāsītalahadaya’’nti. Karuṇāmukhena vā mettāmuditānampi hadayasītalabhāvakāraṇatā vuttāti daṭṭhabbaṃ. Atha vā asādhāraṇañāṇavisesanibandhanabhūtā sātisayaṃ niravasesañca sabbaññutaññāṇaṃ viya savisayabyāpitāya mahākaruṇābhāvaṃ upagatā karuṇāva bhagavato atisayena hadayasītalabhāvahetūti āha ‘‘karuṇāsītalahadaya’’nti. Atha vā satipi mettāmuditānaṃ sātisaye hadayasītibhāvanibandhanatte sakalabuddhaguṇavisesakāraṇatāya tāsampi kāraṇanti karuṇāva bhagavato ‘‘hadayasītalabhāvakāraṇa’’nti vuttā. Karuṇānidānā hi sabbepi buddhaguṇā. Karuṇānubhāvanibbāpiyamānasaṃsāradukkhasantāpassa hi bhagavato paradukkhāpanayanakāmatāya anekānipi asaṅkhyeyyāni kappānaṃ akilantarūpasseva niravasesabuddhakaradhammasambharaṇaniratassa samadhigatadhammādhipateyyassa ca sannihitesupi sattasaṅkhārasamupanītahadayūpatāpanimittesu na īsakampi cittasītibhāvassa aññathattamahosīti. Etasmiñca atthavikappe tīsupi avatthāsu bhagavato karuṇā saṅgahitāti daṭṭhabbaṃ.
且至于他人利益的综合快乐之无常断尽之相，以及瞋恚爱欲之强烈颠倒，因而断绝他人子孙所受苦恼等现象，世间爱喜心亦由此得以清凉善根。因此尽管以断除他人痛苦为事，然慈悲为无害诸善现象，且世尊心如是者，譬如心的安宁，是清凉心的缘由，故称“慈悲凉心”。若从慈悲诸善之缘，则世尊能使爱喜等诸心清凉，为显现之证。且基于世尊拥有非凡智慧，能除一切烦恼不净，犹如广大智慧遍及所有智慧诸根，由此生起大慈悲光辉，且因慈悲而具备极为凉净之心，故称“慈悲凉心”。或谓不仅如此，甚至于爱喜等心因具诸佛属性之缘，也成为凉心之因。实践慈悲乃所有佛德根本。正是由于慈悲安乐断除轮回苦恼之愿，世尊历经无数无边劫，积集无间断善法，契合诸法法主，自身具此无限因缘故，其凉心顺境无人能比，故曰“慈悲凉心”。由此可见此义较为深奥且极为珍贵，世尊于其三生三世中持续积累此大悲，以成此凉心。
Pajānātīti paññā, yathāsabhāvaṃ pakārehi paṭivijjhatīti attho. Paññāva ñeyyāvaraṇappahānato pakārehi dhammasabhāvajotanaṭṭhena pajjototi paññāpajjoto. Savāsanappahānato visesena hataṃ samugghātitaṃ vihataṃ, paññāpajjotena vihataṃ paññāpajjotavihataṃ. Muyhanti tena, sayaṃ vā muyhati, mohanamattameva vā tanti moho, avijjā, sveva visayasabhāvapaṭicchādanato andhakārasarikkhatāya tamo viyāti tamo, paññāpajjotavihato mohatamo etassāti paññāpajjotavihatamohatamo, taṃ paññāpajjotavihatamohatamaṃ. Sabbesampi hi khīṇāsavānaṃ satipi paññāpajjotena avijjandhakārassa vihatabhāve saddhāvimuttehi viya diṭṭhippattānaṃ sāvakehi paccekasambuddhehi ca savāsanappahānena sammāsambuddhānaṃ kilesappahānassa viseso vijjatīti sātisayena avijjāpahānena bhagavantaṃ thomento āha ‘‘paññāpajjotavihatamohatama’’nti.
“明了”是指智慧，依其本性之方式了知事理的意思。智慧为除去无明烦恼障碍之光明，能以法性之本质显照法界，故称智慧之光明。障碍被除，即为妨碍灯灭，则智慧之灯即得燃起而光明昭显。无明愚暗者自失明阙，乃至称其为愚昧、无知，自因感官之所缘故遂陷黑暗之中，即为愚暗之称。智慧之光则灭除此愚暗，无明黑暗被破坏，故称智慧之光破除愚暗。诸除邪见之诸信士、外道、声闻辟支佛等，皆由智慧之光除去烦恼障碍，正自觉者亦以破除烦恼之大差别，而获致智慧之光满显，所谓以正法之弃绝为特异，故以正知智之智慧，称之“智慧之光照破除愚昧”。
Atha vā antarena paropadesaṃ attano santāne accantaṃ avijjandhakāravigamassa nibbattitattā, tathā sabbaññutāya balesu ca vasībhāvassa samadhigatattā, parasantatiyañca dhammadesanātisayānubhāvena sammadeva tassa pavattitattā bhagavāva visesato mohatamavigamena thometabboti āha ‘‘paññāpajjotavihatamohatama’’nti. Imasmiñca atthavikappe ‘‘paññāpajjoto’’ti padena bhagavato paṭivedhapaññā viya desanāpaññāpi sāmaññaniddesena, ekasesanayena vā saṅgahitāti daṭṭhabbaṃ.
又或谓在自己亲属中，由于强大无明障碍增长，因而产生纷争；由此诸佛具足的大智慧、全知能力、相续力量增长，以及众生所闻佛陀教法所生无上的感受，均因烦恼黑暗影响而生起。由此世尊应当称赞为“智慧之光照破除愚昧”，以彰显其殊胜智慧之根本。于此世尊在经文中以“智慧之光”为喻，形容其觉悟智慧之光辉，教化智慧为一般次第集合，如同一团火焰燃聚而成，即得以明彰。此义在经文中见证。
Atha vā bhagavato ñāṇassa ñeyyapariyantikattā sakalañeyyadhammasabhāvāvabodhanasamatthena anāvaraṇañāṇasaṅkhātena paññāpajjotena sabbañeyyadhammasabhāvacchādakassa mohandhakārassa vidhamitattā anaññasādhāraṇo bhagavato mohatamavināsoti katvā vuttaṃ ‘‘paññāpajjotavihatamohatama’’nti. Ettha ca mohatamavidhamanante adhigatattā anāvaraṇañāṇaṃ kāraṇūpacārena sasantāne mohatamavidhamananti daṭṭhabbaṃ. Abhinīhārasampattiyā savāsanappahānameva hi kilesānaṃ ñeyyāvaraṇappahānanti, parasantāne pana mohatamavidhamanassa kāraṇabhāvato anāvaraṇañāṇaṃ ‘‘mohatamavidhamana’’nti vuccatīti.
又或谓世尊智慧之圆满，用以彻悟一切可知法之本质，因明了解万法本相，起诸智光以破除障蔽，能破灭非常凡夫所见诸无明障碍，故称为“智慧之光破除愚昧”。此智光破灭愚昧时，具足无覆蔽知识及诸根之维持，乃至说无明障碍除灭时应内在共住之根本发生，无明除灭即为破无明。身行之成就即除去无明之障碍，根本智慧增长除覆障，故称为破除无明之成就。
Kiṃ pana kāraṇaṃ avijjāsamugghātoyeveko pahānasampattivasena bhagavato thomanānimittaṃ gayhati, na pana sātisayaṃ niravasesakilesappahānanti? Tappahānavacaneneva tadekaṭṭhatāya sakalasaṃkilesagaṇasamugghātassa jotitabhāvato. Na hi so tādiso kileso atthi, yo niravasesaavijjāppahānena na pahīyatīti.
那么，为何世尊以无明熄灭为唯一的断除之果缘，却不以断尽烦恼的果果作为因缘呢？这里以断除烦恼的单一性为理由，指示断尽无明的一切烦恼集聚之熄灭的明显本质。因为不存在那种烦恼，即是说，若断尽无明烦恼而未断除则不为可能。
Atha vā vijjā viya sakalakusaladhammasamuppattiyā niravasesākusaladhammanibbattiyā saṃsārappavattiyā ca avijjā padhānakāraṇanti tabbighātavacanena sakalasaṃkilesagaṇasamugghāto vuttoyeva hotīti vuttaṃ ‘‘paññāpajjotavihatamohatama’’nti.
又或者，无明乃是一切善法之生起，如同一切善法的成就，在断尽善法的生起、轮回流转之中，无明是其根本缘故。依此断除无明之言，当说无明熄灭是一切烦恼集聚熄灭的本质，故称之为“由智慧之光所灭的最深痴愚”。
Narā ca amarā ca narāmarā, saha narāmarehīti sanarāmaro, sanarāmaro ca so loko cāti sanarāmaraloko. Tassa garūti sanarāmaralokagaru, taṃ sanarāmaralokagaruṃ. Etena devamanussānaṃ viya tadavasiṭṭhasattānampi yathārahaṃ guṇavisesāvahatāya bhagavato upakāritaṃ dasseti. Na cettha padhānāppadhānabhāvo codetabbo. Añño hi saddakkamo, añño atthakkamo. Edisesu hi samāsapadesu padhānampi appadhānaṃ viya niddisīyati yathā ‘‘sarājikāya parisāyā’’ti (cūḷava. 336). Kāmañcettha sattasaṅkhārokāsavasena tividho loko, garubhāvassa pana adhippetattā garukaraṇasamatthasseva yujjanato sattalokassa vasena attho gahetabbo. So hi lokīyanti ettha puññapāpāni tabbipāko cāti ‘‘loko’’ti vuccati. Amaraggahaṇena cettha upapattidevā adhippetā.
人或非人、人即非人，与人与非人合称，则此世界称为“人与非人之界”。敬尊者是“人与非人界的尊长”，故亦称“人与非人界的尊长”。如是，示现出天人及人类中最高尊胜者的特别功德，乃世尊所利益和宣说。此处不可指示为根本非根本。骈体文有异义，部分经文中“根本”亦用作“非根本”的含义，例如《小部》336偈。这世界因众生的集苦烦恼变化为三界，庄严之相乃因尊长所摄受，须依赖三界居住之功德此中成立。世间众生眼见善恶果报即称为“世间”，这里的“非生灭者”，则以涅槃为义。
Atha vā samūhattho lokasaddo samudāyavasena lokīyati paññāpīyatīti. Saha narehīti sanarā, sanarā ca te amarā cāti sanarāmarā, tesaṃ lokoti sanarāmaralokoti purimanayeneva yojetabbaṃ. Amarasaddena cettha visuddhidevāpi saṅgayhanti. Te hi maraṇābhāvato paramatthato amarā. Narāmarānaṃyeva ca gahaṇaṃ ukkaṭṭhaniddesavasena yathā ‘‘satthā devamanussāna’’nti (dī. ni. 1.157). Tathā hi sabbānatthaparihārapubbaṅgamāya niravasesahitasukhavidhānatapparāya niratisayāya payogasampattiyā sadevamanussāya pajāya accantūpakāritāya aparimitanirupamappabhāvaguṇavisesasamaṅgitāya ca sabbasattuttamo bhagavā aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ uttamagāravaṭṭhānaṃ. Tena vuttaṃ ‘‘sanarāmaralokagaru’’nti.
又或，世人之名由一切事物集聚而成，若依此说当称之为智者之语。人与非人称为“sanarāmarā”，由此组成“sanarāmaraloka”，世界即此之谓。以“非生灭者”的称谓，与净化诸天同结缘。众生死者乃不生灭者，称之为“非生灭者”，又如“诸天人师”。如此，诸生俱由世尊智慧不分别断灭而得大利益，故称世尊为众生中最高尊贵者，因此有“人与非人界尊长”之称。
Sobhanaṃ gataṃ gamanaṃ etassāti sugato. Bhagavato hi veneyyajanupasaṅkamanaṃ ekantena tesaṃ hitasukhanipphādanato sobhanaṃ, tathā lakkhaṇānubyañjanapaṭimaṇḍitarūpakāyatāya dutavilambita-khalitānukaḍḍhana-nippīḷanukkuṭika-kuṭilākulatādi-dosarahita-mavahasita-rājahaṃsa- vasabhavāraṇa-migarājagamanaṃ kāyagamanaṃ ñāṇagamanañca vipulanimmalakaruṇā-sativīriyādi-guṇavisesasahitamabhinīhārato yāva mahābodhiṃ anavajjatāya sobhanamevāti. Atha vā sayambhuñāṇena sakalamapi lokaṃ pariññābhisamayavasena parijānanto ñāṇena sammā gato avagatoti sugato. Tathā lokasamudayaṃ pahānābhisamayavasena pajahanto anuppattidhammataṃ āpādento sammā gato atītoti sugato, lokanirodhaṃ nibbānaṃ sacchikiriyābhisamayavasena sammā gato adhigatoti sugato, lokanirodhagāminiṃ paṭipadaṃ bhāvanābhisamayavasena sammā gato paṭipannoti sugato. ‘‘Sotāpattimaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchatīti sugato’’tiādinā (mahāni. 38; cūḷani. 27) nayena ayamattho vibhāvetabbo. Atha vā sundaraṃ ṭhānaṃ sammāsambodhiṃ, nibbānameva vā gato adhigatoti sugato. Yasmā vā bhūtaṃ tacchaṃ atthasaṃhitaṃ veneyyānaṃ yathārahaṃ kālayuttameva ca dhammaṃ bhāsati, tasmā sammā gadati vadatīti sugato da-kārassa ta-kāraṃ katvā. Iti sobhanagamanatādīhi sugato, taṃ sugataṃ.
此处“殊胜行迹”称为善逝者。因世尊靠近末世众生，单其发挥利益安乐之事，表现极端庄严，形体光彩照人，无有玷污，行踪如王者游猎，觉知遍及，具无量无垢的慈悲、正念及精进资质，慧命广博，直至菩提树下得无瑕之正觉，故誉为殊胜。又借世尊自觉智慧知悉诸法，故称为善逝。亦因放弃世法，灭尽无明，而得如实觉知涅槃，称为善逝。复因修习觉道诸法，正证正行，故称为善逝。正如经中所说：“断除烦恼由初果入流者，所断烦恼未复生现故称善逝”等解义。又著名之处，是世尊得正觉及涅槃。因世尊能中正言说真实法义，即是“善逝”之名之由。
Puññapāpakammehi upapajjanavasena gantabbato gatiyo, upapattibhavavisesā. Tā pana nirayādivasena pañcavidhā. Tāhi sakalassapi bhavagāmikammassa ariyamaggādhigamena avipākārahabhāvakaraṇena nivattitattā bhagavā pañcahipi gatīhi suṭṭhu mutto visaṃyuttoti āha ‘‘gativimutta’’nti. Etena bhagavato katthacipi gatiyā apariyāpannataṃ dasseti, yato bhagavā ‘‘devātidevo’’ti vuccati. Tenevāha –
善恶业之生起与归趣各有不同，其生灭之道分别有五种。因缘此五趣，无明断除而不生恶果，众所周知，故世尊称为“获得解脱之趣”。世尊在不同境地均展现无法穷尽多趣生死，故称“诸天之上诸天”。对此释迦牟尼有言：
‘‘Yena devūpapatyassa, gandhabbo vā vihaṅgamo;
‘‘由诸天子、乾闼婆或飞鸟所能接引；
Yakkhattaṃ yena gaccheyyaṃ, manussattañca abbaje;
由夜叉所能引导，至于人间出生；
Te mayhaṃ āsavā khīṇā, viddhastā vinaḷīkatā’’ti. (a. ni. 4.36);
彼等令我断除烦恼，贯穿杀戒不失正道’’。 (增支部卷四第三十六经)
Taṃtaṃgatisaṃvattanakānañhi kammakilesānaṃ aggamaggena bodhimūleyeva suppahīnattā natthi bhagavato gatipariyāpannatāti accantameva bhagavā sabbabhavayonigati-viññāṇaṭṭhiti-sattāvāsa-sattanikāyehi parimutto, taṃ gativimuttaṃ. Vandeti namāmi, thomemīti vā attho.
由此可见，尽于断除罪业烦恼者，犹如于菩提树根，彻底消灭，世尊虽不示现已达究竟涅槃之境，但于各种生死轮回范畴，离知归入识存在余，已彻底超脱，不复迷染，谓之彼境界的超脱。由此故敬礼恭敬，谓之崇敬或礼赞。
Atha vā gativimuttanti anupādisesanibbānadhātuppattiyā bhagavantaṃ thometi. Ettha hi dvīhi ākārehi bhagavato thomanā veditabbā attahitasampattito parahitapaṭipattito ca. Tesu attahitasampatti anāvaraṇañāṇādhigamato savāsanānaṃ sabbesaṃ kilesānaṃ accantappahānato anupādisesanibbānappattito ca veditabbā, parahitapaṭipatti lābhasakkārādinirapekkhacittassa sabbadukkhaniyyānikadhammadesanato viruddhesupi niccaṃ hitajjhāsayato ñāṇaparipākakālāgamanato ca. Sā panettha āsayato payogato ca duvidhā parahitapaṭipatti, tividhā ca attahitasampatti pakāsitā hoti. Kathaṃ? ‘‘Karuṇāsītalahadaya’’nti etena āsayato parahitapaṭipatti, sammāgadanatthena sugatasaddena payogato parahitapaṭipatti, ‘‘paññāpajjotavihatamohatamaṃ gativimutta’’nti etehi catusaccapaṭivedhatthena ca sugatasaddena tividhāpi attahitasampatti, avasiṭṭhaṭṭhena tena ‘‘paññāpajjotavihatamohatama’’nti etena cāpi sabbāpi attahitasampattiparahitapaṭipatti pakāsitā hotīti.
又所谓“彼境界的超脱”，指无余涅槃果源生起，谓世尊得此境界之敬讚。此处应从两个方面体认世尊受敬重：即自利功德圆满，及利他修行具足。自利功德指内证无漏正智，彻底断绝诸烦恼，达无余涅槃；利他修行意谓不为得受荣誉，自利利他所成就皆无执着，常起慈悲心，尽断诸苦恶之见，如实广宣法义，智慧圆满成熟，故行利益有情。此处“利他修行”依心态及实践又可分两类，三重自利功德则显现无遗。如何说？谓如“慈悲柔和之心”，此等利他修行以契合如来善说法义作为修证基础；再以解四圣谛真谛作证，如来智慧之光照破烦恼无明，此三法则彰显自利功德之三重面向，其利他修行与自利功德相辅相成。
Atha vā tīhi ākārehi bhagavato thomanā veditabbā – hetuto phalato upakārato ca. Tattha hetu mahākaruṇā, sā paṭhamapadena dassitā. Phalaṃ catubbidhaṃ ñāṇasampadā pahānasampadā ānubhāvasampadā rūpakāyasampadā cāti. Tāsu ñāṇapahānasampadā dutiyapadena saccapaṭivedhatthena ca sugatasaddena pakāsitā honti, ānubhāvasampadā pana tatiyapadena, rūpakāyasampadā yathāvuttakāyagamanasobhanatthena sugatasaddena lakkhaṇānubyañjanapāripūriyā vinā tadabhāvato. Upakāro anantaraṃ abāhiraṃ karitvā tividhayānamukhena vimuttidhammadesanā. So sammāgadanatthena sugatasaddena pakāsito hotīti veditabbaṃ.
又应分别三法显世尊受敬：缘起因、法果、利益所及。其因即大悲心，为首显者。果为四种功德，即智慧得成就、断除得成就、体证得成就、染净身得成就。于此中智慧断除功德，次第以真谛明证彰显圣说；体证功德，则为实修证身，贯彻如来妙身无瑕；染净身功德，则达相与功德完备而无缺。利益则即时外显，由三重功德所导之超越解脱义理宣说。此利他利益由如来善巧说法显示，自利利他互成其功，显现不可忽略之受敬缘故。
Tattha ‘‘karuṇāsītalahadaya’’nti etena sammāsambodhiyā mūlaṃ dasseti. Mahākaruṇāsañcoditamānaso hi bhagavā saṃsārapaṅkato sattānaṃ samuddharaṇatthaṃ katābhinīhāro anupubbena pāramiyo pūretvā anuttaraṃ sammāsambodhiṃ adhigatoti karuṇā sammāsambodhiyā mūlaṃ. ‘‘Paññāpajjotavihatamohatama’’nti etena sammāsambodhiṃ dasseti . Anāvaraṇañāṇapadaṭṭhānañhi maggañāṇaṃ, maggañāṇapadaṭṭhānañca anāvaraṇañāṇaṃ ‘‘sammāsambodhī’’ti vuccatīti. Sammāgamanatthena sugatasaddena sammāsambodhiyā paṭipattiṃ dasseti līnuddhaccapatiṭṭhānāyūhanakāmasukhallikattakilamathānuyogasassatucchedābhinivesādi antadvayarahitāya karuṇāpaññāpariggahitāya majjhimāya paṭipattiyā pakāsanato sugatasaddassa. Itarehi sammāsambodhiyā padhānāppadhānabhedaṃ payojanaṃ dasseti. Saṃsāramahoghato sattasantāraṇañhettha padhānaṃ payojanaṃ, tadaññamappadhānaṃ. Tesu padhānena parahitapaṭipattiṃ dasseti, itarena attahitasampattiṃ, tadubhayena attahitāya paṭipannādīsu catūsu puggalesu bhagavato catutthapuggalabhāvaṃ dasseti. Tena ca anuttaradakkhiṇeyyabhāvaṃ uttamavandanīyabhāvaṃ attano ca vandanakiriyāya khettaṅgatabhāvaṃ dasseti.
这里说「慈悲柔软心」，此言表明了正自觉者的根本。世尊因大慈悲心而起，循序渐进地完成波罗蜜多，最终获得无上正等正觉，故以慈悲为正觉之根本。又云「智慧之光破除无明最甚」，此句揭示正等正觉。无碍之智为道理，亦为道理之地点，故称为正觉。为示正道，世尊以善妙语音显现正觉之行。正觉行为无间断、破断恶业、摒弃两边病苦，具慈悲与智慧，故宣示世尊正觉。据此，正觉示诸差别的次要因缘。出离轮回苦海乃主要因缘，次要因缘乃上种差别因缘。借此二因缘，世尊示四类众生中自利与利他之行，进而显现其超越尊贵、至高可敬及自受礼敬之殊胜地位。
Ettha ca karuṇāgahaṇena lokiyesu mahaggatabhāvappattāsādhāraṇaguṇadīpanato bhagavato sabbalokiyaguṇasampatti dassitā hoti, paññāgahaṇena sabbaññutaññāṇapadaṭṭhānamaggañāṇadīpanato sabbalokuttaraguṇasampatti. Tadubhayaggahaṇasiddho hi attho ‘‘sanarāmaralokagaru’’ntiādinā vipañcīyatīti. Karuṇāgahaṇena ca upagamanaṃ nirupakkilesaṃ dasseti, paññāgahaṇena apagamanaṃ. Tathā karuṇāgahaṇena lokasamaññānurūpaṃ bhagavato pavattiṃ dasseti lokavohāravisayattā karuṇāya, paññāgahaṇena samaññāya anatidhāvanaṃ sabhāvānavabodhena hi dhammānaṃ samaññaṃ atidhāvitvā sattādiparāmasanaṃ hotīti. Tathā karuṇāgahaṇena mahākaruṇāsamāpattivihāraṃ dasseti, paññāgahaṇena tīsu kālesu appaṭihatañāṇaṃ catusaccañāṇaṃ catupaṭisambhidāñāṇaṃ catuvesārajjañāṇaṃ.
此处因慈悲摄受，示现世尊于世间大奇特果德，彰显世尊具所有世间殊胜功德。因智慧摄受，示世尊具智慧通达全知之智慧，显现超越世间功德。此二摄受成就，意即「圣善世尊与世间诸圣善者」之称，谓此名因其诸方功德广大无隅胜徒。以慈悲摄受披露无垢之近入，智慧摄受则言出离境界。由慈悲摄受显示世尊世间行为均和众生同理，故此与众生交往以慈悲为怀。由智慧摄受表示世尊不为俗世所阻，超越自然遍知法理，舍弃众生轮回的附属。复依慈悲摄受示大慈悲成就之住持；依智慧摄受显三世中未受阻碍的诸智慧、四圣谛究竟智慧、四遍知、四大自在等觉知境界。
Karuṇāgahaṇena mahākaruṇāsamāpattiñāṇassa gahitattā sesāsādhāraṇañāṇāni, cha abhiññā, aṭṭhasu parisāsu akampanañāṇāni, dasa balāni, cuddasa buddhañāṇāni, soḷasa ñāṇacariyā, aṭṭhārasa buddhadhammā, catucattālīsa ñāṇavatthūni, sattasattatiñāṇavatthūnīti evamādīnaṃ anekesaṃ paññāpabhedānaṃ vasena ñāṇacāraṃ dasseti. Tathā karuṇāgahaṇena caraṇasampattiṃ, paññāgahaṇena vijjāsampattiṃ. Karuṇāgahaṇena attādhipatitā, paññāgahaṇena dhammādhipatitā. Karuṇāgahaṇena lokanāthabhāvo, paññāgahaṇena attanāthabhāvo. Tathā karuṇāgahaṇena pubbakāribhāvo, paññāgahaṇena kataññutā. Tathā karuṇāgahaṇena aparantapatā, paññāgahaṇena anattantapatā. Karuṇāgahaṇena vā buddhakaradhammasiddhi, paññāgahaṇena buddhabhāvasiddhi. Tathā karuṇāgahaṇena paresaṃ tāraṇaṃ, paññāgahaṇena sayaṃ taraṇaṃ. Tathā karuṇāgahaṇena sabbasattesu anuggahacittatā, paññāgahaṇena sabbadhammesu virattacittatā dassitā hoti.
依慈悲摄受说明大慈悲智慧之集持，及其他非凡智慧，诸如六种神通、八种震动不动的智慧、十种威力、十七佛智、十六智慧行为、十八佛法、四十四智慧道具及七十七智慧道理。如此众多智慧变现诸智慧境界及智慧过程。并以此说明依慈悲摄受成就脚迹之圆满，依智慧摄受则言成就学识之圆满。以慈悲摄受表示以自我为主宰，依智慧摄受则是以法为主宰。依慈悲摄受示现世间之主，依智慧摄受示现自我之主。又慈悲摄受示前因者，智慧摄受表示报恩者。慈悲摄受示困顿之脱离，智慧摄受示不害无我。依慈悲摄受示佛具足成就于佛之行为，依智慧摄受则证成佛之境界。又以慈悲摄受示他人得度解脱，智慧摄受则自度。并以此显现世尊对一切众生之辅佐心，及对一切法之离念息心。
Sabbesañca buddhaguṇānaṃ karuṇā ādi tannidānabhāvato, paññā pariyosānaṃ tato uttari karaṇīyābhāvato. Iti ādipariyosānadassanena sabbe buddhaguṇā dassitā honti. Tathā karuṇāgahaṇena sīlakkhandhapubbaṅgamo samādhikkhandho dassito hoti. Karuṇānidānañhi sīlaṃ tato pāṇātipātādiviratippavattito, sā ca jhānattayasampayoginīti. Paññāvacanena paññākkhandho. Sīlañca sabbabuddhaguṇānaṃ ādi, samādhi majjhe, paññā pariyosānanti evampi ādimajjhapariyosānakalyāṇadassanena sabbe buddhaguṇā dassitā honti nayato dassitattā. Eso eva hi niravasesato buddhaguṇānaṃ dassanupāyo, yadidaṃ nayaggāhaṇaṃ. Aññathā ko nāma samattho bhagavato guṇe anupadaṃ niravasesato dassetuṃ. Tenevāha –
所有佛德皆由慈悲之因缘产生，智慧则为其圆满成就之缘。如此由因至果皆显佛所有德相。依慈悲摄受，示前五蕴中戒为先导，继以定，定乃至成就。因戒之因缘，制止杀生等恶业是起点，此业制止属戒。进而成就三昧，是觉的连续。智慧语云，「智慧蕴」即智慧所在。戒为所有佛德之始，定居中间，智慧为最终。以此开始、中间、结束之善法明了佛德全部成就之状貌，称为引导。此正是显示佛德无缺无余之法门，若无此引督，谁能示现佛德完整？是故称此为引导摄受。
‘‘Buddhopi buddhassa bhaṇeyya vaṇṇaṃ;
于是说：“佛亦当如佛所称述其相；
Kappampi ce aññamabhāsamāno.
生灵若诽谤他佛则不得善果。”
Khīyetha kappo ciradīghamantare;
业的消尽者，虽历久远长之时，亦不退灭；
Vaṇṇo na khīyetha tathāgatassā’’ti. (dī. ni. aṭṭha. 1.305; 3.141; ma. ni. aṭṭha. 2.425; udā. aṭṭha. 53; apa. aṭṭha. 2.7.20; bu. vaṃ. aṭṭha. 4.4; cariyā. aṭṭha. 3.122 pakiṇṇakakathā);
世尊的光辉亦不退灭，如是说也。（依《长部尼阿含注释》一卷305页；三卷141页；中部注释二卷425页；《优陀那注释》53页；《阿毗达摩注释》二卷7.20节；《毗婆舍那增支部注释》四卷4页；《五种行为论注释》三卷122页；所载）。
Teneva ca āyasmatā sāriputtattherenapi buddhaguṇaparicchedanaṃ pati anuyuttena ‘‘no hetaṃ, bhante’’ti paṭikkhipitvā ‘‘apica me, bhante, dhammanvayo vidito’’ti (dī. ni. 2.146) vuttaṃ.
长老沙利佛亦以此对世尊功德的阐述辅助之，曾言：“此非所为，世尊”，又复言：“我已了知法的相续，世尊”。（《长部尼阿含》2卷146页所载）
§2
2. Evaṃ saṅkhepena sakalasabbaññuguṇehi bhagavantaṃ abhitthavitvā idāni saddhammaṃ thometuṃ ‘‘buddhopī’’tiādimāha. Tattha buddhoti kattuniddeso. Buddhabhāvanti kammaniddeso. Bhāvetvā sacchikatvāti ca pubbakālakiriyāniddeso . Yanti aniyamato kammaniddeso. Upagatoti aparakālakiriyāniddeso. Vandeti kiriyāniddeso. Tanti niyamanaṃ. Dhammanti vandanakiriyāya kammaniddeso. Gatamalaṃ anuttaranti ca tabbisesanaṃ.
二、由此简略而总结，称颂具足一切智慧功德的世尊为诸佛。此中“佛”谓其身份之指示，“成佛”谓其行为之指示，即已成就、已证知的早期行为之指示；“修持”谓仍在由不确定因果运转而持续的业力作用中；“与现”谓非早期行为，乃后发起的行为之指；“敬礼”谓行为；“礼敬”谓礼敬之行为的业力义。此中“成就净除”特指超越来世之积垢。
Tattha buddhasaddassa tāva ‘‘bujjhitā saccānīti buddho, bodhetā pajāyāti buddho’’tiādinā niddesanayena (mahāni. 192; cūḷani. 97) attho veditabbo. Atha vā savāsanāya aññāṇaniddāya accantavigamato, buddhiyā vā vikasitabhāvato buddhavāti buddho jāgaraṇavikasanatthavasena. Atha vā kassacipi ñeyyadhammassa anavabuddhassa abhāvena ñeyyavisesassa kammabhāvena aggahaṇato kammavacanicchāya abhāvena avagamanatthavaseneva kattuniddeso labbhatīti buddhavāti buddho yathā ‘‘dikkhito na dadātī’’ti. Atthato pana pāramitāparibhāvito sayambhuñāṇena saha vāsanāya vihataviddhastaniravasesakileso mahākaruṇāsabbaññutaññāṇādiaparimeyyaguṇagaṇādhāro khandhasantāno buddho. Yathāha –
于此“佛号”，应理解诸如“已了知真实”，“觉悟众生”等指示含义（《大毗奈耶章》192页；《小毗奈耶章》97页）。又或因断除知识于灭度之理，及因知慧发展而称佛，谓其为觉醒与智慧开显之义。或因钝根未证所应知法，因利用业成为难知，故称佛，如“得戒而不与舍”者。然实以六度无缺，具足自觉智慧与广大慈悲，成就无上觉知及诸功德，故称佛。譬如言：“世尊者，为自觉者，前非有行为不遵守之事，行四谛正法，具备智慧，无上权威……”（《大毗奈耶章》192页；《小毗奈耶章》97页；《中部增支部》3卷161节）。
‘‘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. 3.161).
“所谓佛者，乃世尊本生自觉之所成就。以其前无行不依正法者，普遍证满真实，并达智慧，无所不能施于诸强势者也。”（《大毗奈耶章》192页；《小毗奈耶章》97页；《中部增支部》3卷161节）。
Api-saddo sambhāvane. Tena ‘‘evaṃ guṇavisesayutto sopi nāma bhagavā’’ti vakkhamānaguṇe dhamme sambhāvanaṃ dīpeti. Buddhabhāvanti sammāsambodhiṃ. Bhāvetvāti uppādetvā vaḍḍhetvā ca. Sacchikatvāti paccakkhaṃ katvā. Upagatoti patto, adhigatoti attho. Etassa ‘‘buddhabhāva’’nti etena sambandho. Gatamalanti vigatamalaṃ, niddosanti attho. Vandeti paṇamāmi, thomemi vā. Anuttaranti uttararahitaṃ, lokuttaranti attho. Dhammanti yathānusiṭṭhaṃ paṭipajjamāne apāyato ca saṃsārato ca apatamāne katvā dhāretīti dhammo. Ayañhettha saṅkhepattho – evaṃ vividhaguṇagaṇasamannāgato buddhopi bhagavā yaṃ ariyamaggasaṅkhātaṃ dhammaṃ bhāvetvā, phalanibbānasaṅkhātaṃ pana sacchikatvā anuttaraṃ sammāsambodhiṃ adhigato, tametaṃ buddhānampi buddhabhāvahetubhūtaṃ sabbadosamalarahitaṃ attano uttaritarābhāvena anuttaraṃ paṭivedhasaddhammaṃ namāmīti. Pariyattisaddhammassāpi tappakāsanattā idha saṅgaho daṭṭhabbo.
又者，“具足之德的显现”在这里显现。因而所谓“如此具足众多殊胜特德者，称为世尊”，言此时此教法中，于殊胜之法生发显现。这里“佛陀果位”指正觉之相。所谓“修习”者，即是产生并增长之义。所谓“真实成就”者，即明证而证实之。所谓“已至”者，得至、获得之义。此所谓“佛陀果位”是此义也。所谓“除垢”者，去除尘垢，解脱烦恼之义。所谓“敬礼”者，顶礼、奉敬也。所谓“无上”者，无有更胜；“出世”者，超越世俗之义。所谓“法”，即依法理如实而行已，远离恶趣及轮回者。此为总括义——如是具备种种殊胜功德之佛，修习圣人之道，已证得涅槃实相，以无上正觉达成，故归依此佛陀果位缘起，诸佛皆生此因缘，断绝一切垢染，以其无上光明弘通无上真实法，顶礼之。此亦可见为对真实教法之一个总集说法。
Atha vā ‘‘abhidhammanayasamuddaṃ adhigacchi, tīṇi piṭakāni sammasī’’ti ca aṭṭhakathāyaṃ vuttattā pariyattidhammassapi sacchikiriyāsammasanapariyāyo labbhatīti sopi idha vutto evāti daṭṭhabbaṃ. Tathā ‘‘yaṃ dhammaṃ bhāvetvā saccikatvā’’ti ca vuttattā buddhakaradhammabhūtāhi pāramitāhi saha pubbabhāge adhisīlasikkhādayopi idha dhammasaddena saṅgahitāti veditabbaṃ. Tāpi hi malapaṭipakkhatāya gatamalā anaññasādhāraṇatāya anuttarā cāti. Tathā hi sattānaṃ sakalavaṭṭadukkhanissaraṇatthāya katamahābhinīhāro mahākaruṇādhivāsapesalajjhāsayo paññāvisesaparidhotanimmalānaṃ dānadamasaṃyamādīnaṃ uttamadhammānaṃ satasahassādhikāni kappānaṃ cattāri asaṅkhyeyyāni sakkaccaṃ nirantaraṃ niravasesānaṃ bhāvanāpaccakkhakaraṇehi kammādīsu adhigatavasībhāvo acchariyācinteyyamahānubhāvo adhisīlādhicittānaṃ paramukkaṃsapāramippatto bhagavā paccayākāre catuvīsatikoṭisatasahassamukhena mahāvajirañāṇaṃ pesetvā anuttaraṃ sammāsambodhiṃ abhisambuddhoti.
或者说，此处谓“依法得深净藏”，三藏悉融，此义在注疏中说与传法者的真实理解等亦得到证实，故此处所称之意当如此理解。又谓“以修习法实证已”，依佛的根本觉行波罗蜜等，及先前所行持戒等，于此以法名加以总摄。此亦应了垢染之相离，业障罕有之殊胜无上之义。且呼说此法者，从众生离苦之大忧大悲与无上智慧兼具，乃至布施持戒、禅定等无数上乘功德，历经千千万无数劫，不住不间断以诸修习因缘及业等成就由世尊示现具足非凡大威德，具足最尊最高正法，藉此明师所传不退转圣果，证得无上正觉佛。
Ettha ca ‘‘bhāvetvā’’ti etena vijjāsampadāya dhammaṃ thometi, ‘‘sacchikatvā’’ti etena vimuttisampadāya. Tathā paṭhamena jhānasampadāya, dutiyena vimokkhasampadāya. Paṭhamena vā samādhisampadāya, dutiyena samāpattisampadāya. Atha vā paṭhamena khayeñāṇabhāvena, dutiyena anuppādeñāṇabhāvena. Purimena vā vijjūpamatāya, dutiyena vajirūpamatāya. Purimena vā virāgasampattiyā, dutiyena nirodhasampattiyā. Tathā paṭhamena niyyānabhāvena, dutiyena nisssaraṇabhāvena. Paṭhamena vā hetubhāvena, dutiyena asaṅkhatabhāvena. Paṭhamena vā dassanabhāvena, dutiyena vivekabhāvena. Paṭhamena vā adhipatibhāvena, dutiyena amatabhāvena dhammaṃ thometi. Atha vā ‘‘yaṃ dhammaṃ bhāvetvā buddhabhāvaṃ upagato’’ti etena svākkhātatāya dhammaṃ thometi. ‘‘Sacchikatvā’’ti etena sandiṭṭhikatāya. Tathā purimena akālikatāya, pacchimena ehipassikatāya. Purimena vā opaneyyikatāya, pacchimena paccattaṃ veditabbatāya dhammaṃ thometi. ‘‘Gatamala’’nti iminā saṃkilesābhāvadīpanena dhammassa parisuddhataṃ dasseti, ‘‘anuttara’’nti etena aññassa visiṭṭhassa abhāvadīpanena vipulaparipuṇṇataṃ. Paṭhamena vā pahānasampadaṃ dhammassa dasseti, dutiyena sabhāvasampadaṃ. Bhāvetabbatāya vā dhammassa gatamalabhāvo yojetabbo . Bhāvanāguṇena hi so dosānaṃ samugghātako hotīti. Sacchikātabbabhāvena anuttarabhāvo yojetabbo. Sacchikiriyānibbattito hi taduttarikaraṇīyābhāvato anaññasādhāraṇatāya anuttaroti. Tathā ‘‘bhāvetvā’’ti etena saha pubbabhāgasīlādīhi sekkhā sīlasamādhipaññākkhandhā dassitā honti, ‘‘sacchikatvā’’ti etena saha asaṅkhatāya dhātuyā asekkhā sīlasamādhipaññākkhandhā dassitā hontīti.
此中“修习”者，示现于智慧圆满所成。所证“真实体”，示现于解脱圆满。如此初为禅定成就，次为解脱成就。或谓初为三摩地成就，次为入定成就。或谓初为灭知，“灭知”者，知身心法灭;次为生知，见法无生。或谓初为智者观，次为金刚智慧。或谓初为离贪，次为止灭。或谓初为送出，次为解脱。或谓初为缘由，次为无为。或谓初为显现，次为分离。或谓初为主宰，次为不生法。以此示现法也。或谓“修习法得佛陀果位已”，示众所传正法;“真实体”者，示现于现证无违。以前为无时无碍，后来供信修行者;以前为事理相应，后来为个人可分别。所谓“除垢”者，示净法无习污;所谓“无上”者，示广大圆满无比之义。前者示法之离弃之实，后者示法之本性之实。因修习不纯净则有染污，故须断除。因真实成就无上义，故应与修习共成无上境界。依真实成就故，法所证应非他有，他自具足无上法。由此亦知“修习”合于戒定慧所显功德;“真实体”合于无垢涅槃法功德。
§3
3. Evaṃ saṅkhepeneva sabbadhammaguṇehi saddhammaṃ abhitthavitvā idāni ariyasaṅghaṃ thometuṃ ‘‘sugatassā’’tiādimāha. Tattha sugatassāti sambandhaniddeso, tassa ‘‘puttāna’’nti etena sambandho. Orasānanti puttavisesanaṃ. Mārasenamathanānanti orasaputtabhāve kāraṇaniddeso. Tena kilesappahānameva bhagavato orasaputtabhāve kāraṇaṃ anujānātīti dasseti. Aṭṭhannanti gaṇanaparicchedaniddeso. Tena satipi tesaṃ sattavisesabhāvena anekasahassasaṅkhābhāve imaṃ gaṇanaparicchedaṃ nātivattantīti dasseti maggaṭṭhaphalaṭṭhabhāvānātivattanato. Samūhanti samudāyaniddeso. Ariyasaṅghanti guṇavisiṭṭhasaṅghāṭabhāvaniddeso. Tena asabhipi ariyapuggalānaṃ kāyasāmaggiyaṃ ariyasaṅghabhāvaṃ dasseti diṭṭhisīlasāmaññena saṃhatabhāvato.
三者，今以简略而含摄众德诸法，故称正法之后现众圣众赞曰“善逝”等。此处“善逝”指指示关联之义，“子”即子嗣义。所谓“顶礼魔王”者，暗示魔者为魔王之子，说明魔王存在及断恶之因。故释彼世尊断除魔王子女之业念。此中“八”表数目或分类之义，谓三十七道品内之七特别法应有千数乃至无数，故此分类未超越已讷说修道果证存在。所谓“集”者，示谛之集起义。所谓“圣众”者，指法德殊胜圣人会集。故说明圣人群体以断见戒等德整合相应之义。
Tattha urasi bhavā jātā saṃvaddhā ca orasā. Yathā hi sattānaṃ orasaputtā attajātatāya pitu santakassa dāyajjassa visesena bhāgino honti, evameva tepi ariyapuggalā sammāsambuddhassa dhammassavanante ariyāya jātiyā jātatāya bhagavato santakassa vimuttisukhassa ariyadhammaratanassa ca ekantabhāginoti orasā viya orasā. Atha vā bhagavato dhammadesanānubhāvena ariyabhūmiṃ okkamamānā okkantā ca ariyasāvakā bhagavato urena vāyāmajanitābhijātitāya nippariyāyena ‘‘orasaputtā’’ti vattabbataṃ arahanti. Sāvakehi pavattiyamānāpi hi dhammadesanā ‘‘bhagavato dhammadesanā’’icceva vuccati taṃmūlikattā lakkhaṇādivisesābhāvato ca.
其时境界皆成且隆盛如子嗣相，犹如众生之顶礼魔王子嗣，因其父生及其父托付而得继承殊胜相，圣众闻入世尊法，师尊所传圣徒，因生斯法即作端正视，故称“魔王子嗣”，即阿拉汉义。即便弟子前进，世尊法语仍称“佛陀所说法”，因其根本特征及标志显著无他异。
Yadipi ariyasāvakānaṃ ariyamaggādhigamasamaye bhagavato viya tadantarāya karaṇatthaṃ devaputtamāro, māravāhinī vā na ekantena apasādeti, tehi pana apasādetabbatāya kāraṇe vimathite tepi vimathitā eva nāma hontīti āha – ‘‘mārasenamathanāna’’nti. Imasmiṃ panatthe ‘‘māramārasenamathanāna’’nti vattabbe ‘‘mārasenamathanāna’’nti ekadesasarūpekaseso katoti daṭṭhabbaṃ. Atha vā khandhābhisaṅkhāramārānaṃ viya devaputtamārassapi guṇamāraṇe sahāyabhāvūpagamanato kilesabalakāyo ‘‘senā’’ti vuccati. Yathāha ‘‘kāmā te paṭhamā senā’’tiādi (su. ni. 438; mahāni. 28, 68, 149). Sā ca tehi diyaḍḍhasahassabhedā anantabhedā vā kilesavāhinī satidhammavicayavīriyasamathādiguṇapaharaṇehi odhiso vimathitā vihatā viddhastā cāti mārasenamathanā, ariyasāvakā. Etena tesaṃ bhagavato anujātaputtataṃ dasseti.
虽说圣徒初证圣道时有魔王、魔使、恶魔或其率领军队，不曾独自分别讥讽，却因所讥讽缘故令受显著困扰与扰乱，此谓“魔王子嗣之缘起”。此处说明“魔王子嗣”若释为“魔王和魔王子嗣”，实为一种说法之别。又谓遮蔽烦恼缠绕身体及心行如魔王军队般助力，称为“军”。如云“欲为第一军”等。此军由诸千千万不同烦恼组成，有无数相续如股、道分别复合，具慧念审巧之力，有功力摧毁烦恼暴恶，此即魔王子嗣所指。此即所说魔王子嗣圣徒之德。此即说明诸圣徒由世尊所传香火继承者也。
Ārakattā kilesehi, anaye na iriyanato, aye ca iriyanato ariyā niruttinayena. Atha vā sadevakena lokena ‘‘saraṇa’’nti araṇīyato upagantabbato upagatānañca tadatthasiddhito ariyā, ariyānaṃ saṅghoti ariyasaṅgho, ariyo ca so saṅgho cāti vā ariyasaṅgho, taṃ ariyasaṅghaṃ. Bhagavato aparabhāge buddhadhammaratanānampi samadhigamo saṅgharatanādhīnoti ariyasaṅghassa bahūpakārataṃ dassetuṃ idheva ‘‘sirasā vande’’ti vuttanti daṭṭhabbaṃ.
贪染者因烦恼起，非因六根所作，亦非因六根而起，乃由圣人正语所说。又，或有天人于世说“皈依”为应归依处，已归依者其归依之理亦得成就，此谓圣人，称之为圣众，圣众即是圣僧，因此名为圣僧。此圣僧集即世尊福德无边部分，是佛法宝珠诸所集聚。圣僧之多重功德，今此即当以顶礼显现，故言“顶礼此处”，当观此义。
Ettha ca ‘‘sugatassa orasānaṃ puttāna’’nti etena ariyasaṅghassa pabhavasampadaṃ dasseti, ‘‘mārasenamathanāna’’nti etena pahānasampadaṃ sakalasaṃkilesappahānadīpanato. ‘‘Aṭṭhannampi samūha’’nti etena ñāṇasampadaṃ maggaṭṭhaphalaṭṭhabhāvadīpanato. ‘‘Ariyasaṅgha’’nti etena pabhāvasampadaṃ dasseti sabbasaṅghānaṃ aggabhāvadīpanato. Atha vā ‘‘sugatassa orasānaṃ puttāna’’nti ariyasaṅghassa visuddhanissayabhāvadīpanaṃ, ‘‘mārasenamathanāna’’nti sammāujuñāyasāmīcippaṭipannabhāvadīpanaṃ, ‘‘aṭṭhannampi samūha’’nti āhuneyyādibhāvadīpanaṃ, ‘‘ariyasaṅgha’’nti anuttarapuññakkhettabhāvadīpanaṃ. Tathā ‘‘sugatassa orasānaṃ puttāna’’nti etena ariyasaṅghassa lokuttarasaraṇagamanasabbhāvaṃ dīpeti. Lokuttarasaraṇagamanena hi te bhagavato orasaputtā jātā. ‘‘Mārasenamathanāna’’nti etena abhinīhārasampadāsiddhaṃ pubbabhāge sammāpaṭipattiṃ dasseti. Katābhinīhārā hi sammāpaṭipannā māraṃ māraparisaṃ vā abhivijinanti. ‘‘Aṭṭhannampi samūha’’nti etena paṭividdhastavipakkhe sekkhāsekkhadhamme dasseti puggalādhiṭṭhānena maggaphaladhammānaṃ pakāsitattā. ‘‘Ariyasaṅgha’’nti aggadakkhiṇeyyabhāvaṃ dasseti. Saraṇagamanañca sāvakānaṃ sabbaguṇānaṃ ādi, sapubbabhāgapaṭipadā sekkhā sīlakkhandhādayo majjhe, asekkhā sīlakkhandhādayo pariyosānanti ādimajjhapariyosānakalyāṇā saṅkhepato sabbe ariyasaṅghaguṇā pakāsitā honti.
此中说“善人果德之子”，显此圣僧初成福德，谓“降伏魔军”彰显放弃烦恼之德。言“八道成群”，显是智慧成就，明道果之性质。称“圣僧”，显出离众僧之首之地位。又谓“善人果德之子”，显此圣僧清净无染之基础；称“降伏魔军”，显圣僧执正精进修道；言“八道成群”，显圣僧具可敬品行为；称“圣僧”，显无上功德基础。如此云云，“善人果德之子”，示此圣僧通往世外解脱宝地性质；“降伏魔军”，展现圣僧证得正觉修行；“八道成群”，表明当供献等功德；“圣僧”，显示无上功德之场所。是以“善人果德之子”揭示圣僧遍通世外归依之全貌。世外归依者即是佛之贤弟子所生者。言“降伏魔军”，示先前成就正觉之修行功德。行为成就者必惊惧魔及其随从。言“八道成群”，显现破除故有相应之诸修行现前，标示由此累积可得道果之人修习。称“圣僧”，显示圣僧是尊胜应敬之处。皈依离诸烦恼者是众徒一切善行之始基，前分初行者修习戒五戒等中分行持，后分未到者修持戒等结尾，合起即全体圣僧功德皆显露。
§4
4. Evaṃ gāthāttayena saṅkhepato sakalaguṇasaṃkittanamukhena ratanattayassa paṇāmaṃ katvā idāni taṃnipaccakāraṃ yathādhippete payojane pariṇāmento ‘‘iti me’’tiādimāha. Tattha ratijananaṭṭhena ratanaṃ, buddhadhammasaṅghā. Tesañhi ‘‘itipi so bhagavā’’tiādinā yathābhūtaguṇe āvajjentassa amatādhigamahetubhūtaṃ anappakaṃ pītipāmojjaṃ uppajjati. Yathāha –
第四，以三句诗简约表述全部功德，依于宝塔之节作跪拜，今如前所述适合目的而变化，末语“如此我闻”等。所谓宝珠即此佛法僧三宝也。谓“佛法僧三宝”，此处指圣僧宝。以“如此世尊”诸词明其真实功德，以此引起无上解脱之喜悦欢喜生起。如经言――
‘‘Yasmiṃ mahānāma, samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosa…pe… na mohapariyuṭṭhitaṃ cittaṃ hoti…pe… ujugatacitto kho mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ, pamuditassa pīti jāyatī’’tiādi (a. ni. 6.10; 11.11).
“有一大勇士，时为圣弟子，忆念如来，心中无爱无嗔无痴，心正直勇猛，得此真义，得法义，得与法相应之欢喜，由此欢欣喜悦生。”（阿含尼含6.10；11.11）
Cittīkatādibhāvo vā ratanaṭṭho. Vuttañhetaṃ –
心所赞叹等功德，即为此宝三宝。所说如是――
‘‘Cittīkataṃ mahagghañca, atulaṃ dullabhadassanaṃ;
“赞叹心广大，无等无可比视之大慧。”
Anomasattaparibhogaṃ, ratanaṃ tena vuccatī’’ti. (dī. ni. aṭṭha. 2.33; saṃ. ni. aṭṭha. 3.5.223; khu. pā. aṭṭha. 6.3; su. ni. aṭṭha. 1.226; mahāni. aṭṭha. 50);
「Anomasattaparibhogaṃ」意指无污染之用，谓此宝具此无染用此故名之。（此义见于大分律等多处经文）
Cittikatabhāvādayo ca anaññasādhāraṇā buddhādīsu eva labbhantīti.
『被尊重』等诸义，以及其他非共通于他者之义，唯于佛陀等处方能获得。
Vandanāva vandanāmayaṃ yathā ‘‘dānamayaṃ sīlamaya’’nti (dī. ni. 3.305; itivu. 60). Vandanā cettha kāyavācācittehi tiṇṇaṃ ratanānaṃ guṇaninnatā, thomanā vā. Pujjabhavaphalanibbattanato puññaṃ, attano santānaṃ punātīti vā. Suvihatantarāyoti suṭṭhu vihatantarāyo. Etena attano pasādasampattiyā ratanattayassa ca khettabhāvasampattiyā taṃ puññaṃ atthappakāsanassa upaghātakaupaddavānaṃ vihanane samatthanti dasseti. Hutvāti pubbakālakiriyā. Tassa ‘‘atthaṃ pakāsayissāmī’’ti etena sambandho. Tassāti yaṃ ratanattayavandanāmayaṃ puññaṃ, tassa. Ānubhāvenāti balena.
「Vandanā」为敬礼，是由敬意而生的敬重。正如所说的「如施舍所成、如戒律所成」。此处敬礼乃由身、语、意三业对三宝（佛、法、僧）之功德生起的赞叹与礼敬，或因敬重所获功德所生的喜悦，甚至视为净化自身及诸子孙的善因。所谓「Suvihatantarāyo」即是适当无碍的障碍之意。此理解说明敬礼所生功德，能驱除阻碍，并促成人心净化与三宝庄严功德之增长。故此功德适合用以对治烦恼、显现自净及增益其善根。文中「hutvā」指之前时段的行为，「atthaṃ pakāsayissāmī」表明相关利益将现显。所称功德即是此三宝敬礼所生之善力。
§5
5. Evaṃ ratanattayassa nipaccakāre payojanaṃ dassetvā idāni yassā dhammadesanāya atthaṃ saṃvaṇṇetukāmo, tassā tāva guṇābhitthavanavasena upaññāpanatthaṃ ‘‘majjhimapamāṇasuttaṅkitassā’’tiādi vuttaṃ. Tattha majjhimapamāṇasuttaṅkitassāti nātidīghanātikhuddakapamāṇehi suttantehi lakkhitassa. Yathā hi dīghāgame dīghapamāṇāni suttāni, yathā ca saṃyuttaṅguttarāgamesu dvīsu khuddakapamāṇāni, na evaṃ idha. Idha pana pamāṇato majjhimāni suttāni. Tena vuttaṃ ‘‘majjhimapamāṇasuttaṅkitassāti nātidīghanātikhuddakapamāṇehi suttantehi lakkhitassati attho’’ti. Etena ‘‘majjhimo’’ti ayaṃ imassa atthānugatasamaññāti dasseti. Nanu ca suttāni eva āgamo, kassa pana suttehi aṅkananti? Saccametaṃ paramatthato, suttāni pana upādāya paññatto āgamo. Yatheva hi atthabyañjanasamudāye ‘‘sutta’’nti vohāro, evaṃ suttasamudāye ayaṃ ‘‘āgamo’’ti vohāro. Idhāti imasmiṃ sāsane. Āgamissanti ettha, etena etasmā vā attatthaparatthādayoti āgamo, ādikalyāṇādiguṇasampattiyā uttamaṭṭhena taṃtaṃabhipatthitasamiddhihetutāya paṇḍitehi varitabbato varo, āgamo ca so varo cāti āgamavaro. Āgamasammatehi vā varoti āgamavaro, majjhimo ca so āgamavaro cāti majjhimāgamavaro, tassa.
第五、既如上对三宝庄严之次第与利益已示，今欲表述此法教中教义传播之目的，乃欲借此三宝功德之力，使所说法义得以清楚展现。故谓此教典为「中等规模的经文」（majjhimapamāṇasuttaṅkita），非伟大经文之长，也非短小集成之短文。因正如长部经藏有长篇经文、相应部与增支部各有短篇及中篇经文者，此处所指乃中等长度之经。所谓「āgamo」即为教义流传传承之语汇，即教之根基与最初释义。教义长度适中，既非过长妨碍理解，亦非过短不足表义。故以「中等教义」称之，表明其传述适当，且由智慧者依诸佛之大善德而分别审察为最优形式。此称呼体现了对经典层级与结构之深刻认知及规范。
Buddhānaṃ anubuddhānaṃ buddhānubuddhā, buddhānaṃ saccapaṭivedhaṃ anugamma paṭividdhasaccā aggasāvakādayo ariyā. Tehi atthasaṃvaṇṇanāguṇasaṃvaṇṇanānaṃ vasena saṃvaṇṇitassa. Atha vā buddhā ca anubuddhā ca buddhānubuddhāti yojetabbaṃ. Sammāsambuddheneva hi vinayasuttābhidhammānaṃ pakiṇṇakadesanādivasena yo paṭhamaṃ attho vibhatto, so eva pacchā tassa tassa saṃvaṇṇanāvasena saṅgītikārehi saṅgahaṃ āropitoti. Paravādamathanassāti aññatitthiyānaṃ vādanimmathanassa, tesaṃ diṭṭhigatabhañjanassāti attho. Ayañhi āgamo mūlapariyāyasuttasabbāsavasuttādīsu diṭṭhigatikānaṃ diṭṭhigatadosavibhāvanato saccakasuttaṃ (ma. ni. 1.353) upālisuttādīsu (ma. ni. 2.56) saccakādīnaṃ micchāvādanimmathanadīpanato visesato ‘‘paravādamathano’’ti thomitoti. Saṃvaṇṇanāsu cāyaṃ ācariyassa pakati, yā taṃtaṃsaṃvaṇṇanāsu ādito tassa tassa saṃvaṇṇetabbassa dhammassa visesaguṇakittanena thomanā. Tathā hi sumaṅgalavilāsinīsāratthapakāsinīmanorathapūraṇīsu aṭṭhasālinīādīsu ca yathākkamaṃ ‘‘saddhāvahaguṇassa, ñāṇappabhedajananassa, dhammakathikapuṅgavānaṃ vicittapaṭibhānajananassa, tassa gambhīrañāṇehi ogāḷhassa abhiṇhaso nānānayavicittassa abhidhammassā’’tiādinā thomanā katā.
佛及诸觉者虽同为觉者，有所不同：佛为正觉者，自觉觉他；诸佛之后觉者为觉佛之弟子，觉者后觉者，依佛教理修习正法者称觉后觉者。佛弟子中诸圣者，作为觉理之金刚传承者，遵循佛及觉者教义，依之宣说真理、破除异见，故称最高修道弟子。因其教义道理与品质经如来所开示，因而其语言传述中具明晰说明、分辨优劣能力，故严谨宣说释法。此中「paravādamathanassa」意指破除异端辩驳，使敌异论者难以立足。经典之规范言说（此处称为「āgamo」）最初即为断除疑惑错误见，为释法根基。从《中部》《增支》等经文中可见此理。注释者称赞释法者，于经典义理中具足如花般善美与精彩，具深广智慧，故称为称颂赞美之义。
§6
6. Attho kathīyati etāyāti atthakathā, sā eva aṭṭhakathā ttha-kārassa ṭṭha-kāraṃ katvā yathā ‘‘dukkhassa pīḷanaṭṭho’’ti (paṭi. ma. 1.17; 2.8) āditotiādimhi paṭhamasaṅgītiyaṃ. Chaḷabhiññatāya paramena cittissariyabhāvena samannāgatattā jhānādīsu pañcavidhavasitāsabbhāvato ca vasino, therā mahākassapādayo. Tesaṃ satehi pañcahi. Yāti yā aṭṭhakathā. Saṅgītāti atthaṃ pakāsetuṃ yuttaṭṭhāne ‘‘ayaṃ etassa attho, ayaṃ etassa attho’’ti saṅgahetvā vuttā. Anusaṅgītā ca yasattherādīhi pacchāpi dutiyatatiyasaṅgītīsu. Iminā attano saṃvaṇṇanāya āgamanasuddhiṃ dasseti.
六、所谓“义”为解释，即为义疏，是注疏作者诸位长老一一勤苦编修的注释。其开首即以「诸苦之苦恼根源」等经典句段为起点，藉此说明深义，继之五种禅定功德形态展现诸理法全貌，追随长老与大家尊师之注释，涵贯经文。此类注释称为“讲解”，意即指出该处之义，指导读者认知经之所谓义。后续依次由其它长老续述与合辑。此注疏表达经义的净正、淳厚，作为学修与宣讲的渊源基础。
§7
7. Sīhassa lānato gahaṇato sīhaḷo, sīhakumāro. Taṃvaṃsajātatāya tambapaṇṇidīpe khattiyānaṃ, tesaṃ nivāsatāya tambapaṇṇidīpassa ca sīhaḷabhāvo veditabbo. Ābhatāti jambudīpato ānītā. Athāti pacchā. Aparabhāge hi nikāyantaraladdhīhi asaṅkaratthaṃ sīhaḷabhāsāya aṭṭhakathā ṭhapitāti. Tena mūlaṭṭhakathā sabbasādhāraṇā na hotīti idaṃ atthappakāsanaṃ ekantena karaṇīyanti dasseti. Tenevāha ‘‘dīpavāsīnamatthāyā’’ti. Tattha dīpavāsīnanti jambudīpavāsīnaṃ, sīhaḷadīpavāsīnaṃ vā atthāya sīhaḷabhāsāya ṭhapitāti yojanā.
7. 关于狮子的称号“狮哈罗”，其出自锡兰，是锡兰王族的标志。因其出身于铜叶岛，为铜叶岛的贵族之居所，故以锡兰的名号称之。‘阿巴塔’指的是来自仓毗洲（即印度次大陆），‘阿他’则指其后的时代。后段云‘依内相之间，立锡兰语的注疏’，意在说明此基础注疏不属于普遍通行之作，特此明示。因此注疏中明确指出“为了岛上居民之意”，此处“岛上居民”既指居于仓毗洲者，也指锡兰岛上的居民，均以锡兰语编写注释，称之为“铜叶岛的锡兰语注疏”。
§8
8.Apanetvānāti kañcukasadisaṃ sīhaḷabhāsaṃ apanetvā. Tatoti aṭṭhakathāto. Ahanti attānaṃ niddisati, manoramaṃ bhāsanti māgadhabhāsaṃ. Sā hi sabhāvaniruttibhūtā paṇḍitānaṃ manaṃ ramayatīti. Tenevāha ‘‘tantinayānucchavika’’nti, pāḷigatiyā anulomikaṃ pāḷibhāsāyānuvidhāyininti attho. Vigatadosanti asabhāvaniruttibhāsantararahitaṃ.
8. “阿帕涅特瓦”意即放弃类似皮衣物的锡兰语。此由注疏所言。词意指放弃自身，谓其语意优美，堪称是曼陀罗语言为主的摩揭陀语之佳作。此语乃出自具文化涵养学者之口，悦人心意，故注疏称其为“细线韵律”，意指乃顺应巴利语及巴利文法规范之语言也。“维伽塔多”意指无粗鄙杂音、不含不雅辞句之言语。
§9
9.Samayaṃ avilomentoti siddhantaṃ avirodhento. Etena atthadosābhāvamāha. Aviruddhattā eva hi theravādāpi idha pakāsīyissanti. Theravaṃsadīpānanti thirehi sīlakkhandhādīhi samannāgatattā therā, mahākassapādayo. Tehi āgatā ācariyaparamparā theravaṃso, tappariyāpannā hutvā āgamādhigamasampannattā paññāpajjotena tassa samujjalanato theravaṃsadīpā, mahāvihāravāsino, tesaṃ. Vividhehi ākārehi nicchīyatīti vinicchayo, gaṇṭhiṭṭhānesu khīlamaddanākārena pavattā vimaticchedanī kathā. Suṭṭhu nipuṇo saṇho vinicchayo etesanti sunipuṇavinicchayā. Atha vā vinicchinotīti vinicchayo, yathāvuttatthavisayaṃ ñāṇaṃ. Suṭṭhu nipuṇo cheko vinicchayo etesanti yojetabbaṃ. Etena mahākassapāditheraparamparābhato, tato eva ca aviparīto saṇho sukhumo mahāvihāravāsīnaṃ vinicchayoti tassa pamāṇabhūtataṃ dasseti.
9. “时阿维洛门提”意味着无异议的正理。由此说明不存在义理上的错误。此义理正确性即便在上座部也应当承认。所谓“长老相续注疏”，指以坚固戒律诸相为具足者，例如大咖萨巴之众长老。由其所承继之师资传承及专研深广，遍历三藏并精通，故此注疏散布于大寺院之中。并以多样形式论述，有职责反对错误悖谬，如堪破诸恶惑，示清净聪明结论。是极为精巧而严谨的评判，即所谓“逊杰之审慎论定”。也有称为“审察”，指审查合正义之知识。由此知悉，长老大咖萨巴的注疏传续是堪称精密细致，且毫无偏颇的，足以确证大寺院常住众长老之权威评论。
§10
10.Sujanassacāti ca-saddo sampiṇḍanattho. Tena ‘‘na kevalaṃ jambudīpavāsīnameva atthāya, atha kho sādhujanatosanatthañcā’’ti dasseti. Tena ca ‘‘tambapaṇṇidīpavāsīnampi atthāyā’’ti ayamattho siddho hoti uggahaṇādisukaratāya tesampi bahukārattā. Ciraṭṭhitatthanti ciraṭṭhitiatthaṃ, cirakālaṭṭhitiyāti attho. Idañhi atthappakāsanaṃ aviparītapadabyañjanasunikkhepassa atthasunayassa ca upāyabhāvato saddhammassa ciraṭṭhitiyā saṃvattati. Vuttañhetaṃ bhagavatā ‘‘dveme, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattanti. Katame dve? Sunnikkhittañca padabyañjanaṃ attho ca sunīto’’ti (a. ni. 2.20).
10. “善知者”一词合并使用。由此所表明者“不仅仅是仓毗洲居民之意”，同时也含有“善知者之益处”之义。又曰“铜叶岛居民亦包含其中”，此义成立基于提纲引言简易便于起见及多方参考之缘由。称其为“长久存在”，意指长久稳定、长时间停留之义。此引述之义揭示其义恒久无二，语言干净利落，且具有引导法义不变之功用。世尊曾言“比库们，有二法随正法之存立恰当存在，绝无违背且不失灭。何为二？谓干净纯净之语义与义理均纯实。”（增壹阿含经2.20）
§11
11. Yaṃ atthavaṇṇanaṃ kattukāmo, tassā mahattaṃ pariharituṃ ‘‘sīlakathā’’tiādi vuttaṃ. Tenevāha ‘‘na taṃ idha vicārayissāmī’’ti. Atha vā yaṃ aṭṭhakathaṃ kattukāmo, tadekadesabhāvena visuddhimaggo gahetabboti kathikānaṃ upadesaṃ karonto tattha vicāritadhamme uddesavasena dasseti ‘‘sīlakathā’’tiādinā. Tattha sīlakathāti cārittavārittādivasena sīlassa vitthārakathā. Dhutadhammāti piṇḍapātikaṅgādayo terasa kilesadhunanakadhammā. Kammaṭṭhānāni sabbānīti pāḷiyaṃ āgatāni aṭṭhatiṃsa, aṭṭhakathāyaṃ dveti niravasesāni yogakammassa bhāvanāya pavattiṭṭhānāni. Cariyāvidhānasahitoti rāgacaritādīnaṃ sabhāvādividhānena sahito. Jhānāni cattāri rūpāvacarajjhānāni, samāpattiyo catasso arūpasamāpattiyo. Aṭṭhapi vā paṭiladdhamattāni jhānāni, samāpajjanavasībhāvappattiyā samāpattiyo. Jhānāni vā rūpārūpāvacarajjhānāni, samāpattiyo phalasamāpattinirodhasamāpattiyo.
11.“欲作义解者，当注重于‘戒律论述’等说。”以此为由，遂言“此处不宜随意推敲。”若欲作注疏之人，当以独到之清净之道为业，诸说诠释皆自法义发出，故称“戒律论述”等。此处“戒律论述”指关于行为品德、戒律规约等各种阐述。所谓“助持戒律”者，涵盖引导行持、守戒及其众多烦恼污染除去之法门。所说“业处”共有三十八类，为巴利所收录，是注疏内篇幅最长的部分，分二部，皆围绕修行禅法展开。所谓行为方法中并具诸欲执等根本习气之自然规制。禅入分为四，造色界禅四种，禅果为四，非色界禅果亦四。四禅八定立于禅境戒行之内，且合于禅境所生之果位、非色界果位与解脱镇静。
§12
12. Lokiyalokuttarabhedā cha abhiññāyo sabbā abhiññāyo. Ñāṇavibhaṅgādīsu (vibha. 751) āgatanayena ekavidhādinā paññāya saṃkaletvā sampiṇḍetvā nicchayo paññāsaṅkalananicchayo.
12. 关于世俗与出世间的区别，皆称为“神通”，此为全部神通之总称。依据《智分》等（智分751章）所载，运用单一方法得成慧，汇合断除，乃至慧之聚集断除，是名为慧之集尽断除。
§13
13. Paccayadhammānaṃ hetādīnaṃ paccayuppannadhammānaṃ hetupaccayādibhāvo paccayākāro, tassa desanā paccayākāradesanā, paṭiccasamuppādakathāti attho. Sā pana nikāyantaraladdhisaṅkararahitatāya suṭṭhu parisuddhā, ghanavinibbhogassa sudukkaratāya nipuṇā saṇhasukhumā, ekattanayādisahitā ca tattha vicāritāti āha ‘‘suparisuddhanipuṇanayā’’ti. Paṭisambhidādīsu āgatanayaṃ avissajjetvāva vicāritattā avimuttatantimaggā.
13. 作为缘起法的缘法及其诸因等缘生法，其缘由因缘相续的状态即可称为缘起形态，如此宣说称为缘起形态的宣说，意即缘起法义理的说说。此处因未混杂于部派之间、保持纯净无染，且因以深厚细致的观察分析，以及合一等法的考察等，故称其为“完全清净且精熟的精微合一（suparisuddhanipuṇanayā）”。此分析即使在如解别法等训诂中出现，也未曾放弃对其考察，依其实证未曾离开真谛之道。
§14
14.Itipana sabbanti iti-saddo parisamāpane, pana-saddo vacanālaṅkāre, etaṃ sabbanti attho. Idhāti imissā aṭṭhakathāya. Na taṃ vicārayissāmi punaruttibhāvatoti adhippāyo.
14. 「如此说皆是」之语句用于结论，语尾采用「般那」作为言辞的修饰语，此「皆是」即指该句含义。此处引用该注疏语句为例，表示“此义即此注疏之意”。吾不再延伸深入论述此义念，为此决断。
§15
15. Idāni tasseva avicāraṇassa ekantakāraṇaṃ niddhārento ‘‘majjhe visuddhimaggo’’tiādimāha. Tattha ‘‘majjhe ṭhatvā’’ti etena majjhaṭṭhabhāvadīpanena visesato catunnaṃ āgamānaṃ sādhāraṇaṭṭhakathā visuddhimaggo, na sumaṅgalavilāsinīādayo viya asādhāraṇaṭṭhakathāti dasseti. ‘‘Visesato’’ti ca idaṃ vinayābhidhammānampi visuddhimaggo yathārahaṃ atthavaṇṇanā hoti evāti katvā vuttaṃ.
15. 现在确定此不再考察之原因，即称为“中道清净之道”等语。于此语中“处于中间”表达了中位状态之示现，特别用于说明四卷的通论注疏称为清净之道，而非如《殊胜华光》之类甚异注疏。所谓“特别”，也即此清净之道论述于律藏及论藏中均有恰当的义理阐述，是故如此说。
§16
16.Iccevāti iti eva. Tampīti visuddhimaggampi. Etāyāti papañcasūdaniyā. Ettha ca ‘‘sīhaḷadīpaṃ ābhatā’’tiādinā aṭṭhakathākaraṇassa nimittaṃ dasseti, ‘‘dīpavāsīnamatthāya, sujanassa ca tuṭṭhatthaṃ, ciraṭṭhitatthañca dhammassā’’ti etena payojanaṃ, ‘‘majjhimāgamavarassa atthaṃ pakāsayissāmī’’ti etena piṇḍatthaṃ, ‘‘apanetvāna tatohaṃ sīhaḷabhāsa’’ntiādinā, ‘‘sīlakathā’’tiādinā ca karaṇappakāraṃ. Sīlakathādīnaṃ avicāraṇampi hi idha karaṇappakāro evāti.
16. 如此即是。是为所谓之清净之道。此语“迄今”为杂论式之解说。其间“锡兰岛北上”等语指示注疏作者的缘由，谓“为岛上居民、圣者之欣慰及法之长久安住”，以此为目的，表明“四卷通论注疏”的意义，谓“已达此而后使用锡兰语”等展示语言事宜，言及“戒律文句释论”等著作方式。于戒律之文义等不再深入讨论，明示此处仅为写作方法说明。
Ganthārambhakathāvaṇṇanā niṭṭhitā. · 论藏开始语之阐释已毕。
Nidānakathāvaṇṇanā
起始章节释义
§1
1. Vibhāgavantānaṃ sabhāvavibhāvanaṃ vibhāgadassanamukheneva hotīti paṭhamaṃ tāva paṇṇāsavaggasuttādivasena majjhimāgamassa vibhāgaṃ dassetuṃ ‘‘tattha majjhimasaṅgīti nāmā’’tiādimāha. Tattha tatthāti yaṃ vuttaṃ ‘‘majjhimāgamavarassa atthaṃ pakāsayissāmī’’ti, tasmiṃ vacane. Yā majjhimāgamapariyāyena majjhimasaṅgīti vuttā, sā paṇṇāsādito edisāti dasseti ‘‘majjhimasaṅgīti nāmā’’tiādinā. Tatthāti vā ‘‘etāya aṭṭhakathāya vijānātha majjhimasaṅgītiyā attha’’nti ettha yassā majjhimasaṅgītiyā atthaṃ vijānāthāti vuttaṃ, sā majjhimasaṅgīti nāma paṇṇāsādito edisāti dasseti. Pañca dasakā paṇṇāsā, mūle ādimhi paṇṇāsā, mūlabhūtā vā paṇṇāsā mūlapaṇṇāsā. Majjhe bhavā majjhimā, majjhimā ca sā paṇṇāsā cāti majjhimapaṇṇāsā. Upari uddhaṃ paṇṇāsā uparipaṇṇāsā. Paṇṇāsattayasaṅgahāti paṇṇāsattayaparigaṇanā.
1. 有分部者，乃分别事理的析分与部说之明，故以此为首章节，参照五十部卷经及其它条目，现示中道清净四卷之分部，谓“此处名为中道集等”语。此中“此处”指“已说明中道之义”，而所谓中道集即五十部卷之别称。此中亦有“欲了知此‘中道集’名称之义”之意，表明此中论述的中道集即为五十部卷。所谓五十部，即数十目之总称，自根基起即为五十卷之集。诸卷之中，同时含“中道”，此中道即五十卷之核心。上方为卷名，谓为“上集”，五十七卷之总益计数。
Ayaṃ saṅgaho nāma jātisañjātikiriyāgaṇanavasena catubbidho. Tattha ‘‘yā cāvuso visākha, sammāvācā, yo ca sammākammanto, yo ca sammāājīvo , ime dhammā sīlakkhandhe saṅgahitā’’ti (ma. ni. 1.462) ayaṃ jātisaṅgaho. ‘‘Yo cāvuso visākha, sammāvāyāmo. Yā ca sammāsati, yo ca sammāsamādhi, ime dhammā samādhikkhandhe saṅgahitā’’ti ayaṃ sañjātisaṅgaho. ‘‘Yā cāvuso visākha, sammādiṭṭhi, yo ca sammāsaṅkappo, ime dhammā paññākkhandhe saṅgahitā’’ti ayaṃ kiriyāsaṅgaho. ‘‘Hañci cakkhāyatanaṃ rūpakkhandhagaṇanaṃ gacchati, tena vata re vattabbe cakkhāyatanaṃ rūpakkhandhena saṅgahita’’nti (kathā. 471) ayaṃ gaṇanasaṅgaho. Ayameva ca idhādhippeto. Tena vuttaṃ ‘‘paṇṇāsattayasaṅgahāti paṇṇāsattayaparigaṇanā’’ti.
此集合名为“生死缘起之行为计数”，分为四种。其中所说「朋友维萨迦具正语者，及正业者，正命者，此等法汇聚于戒支」者，谓之生死集合。又言「朋友维萨迦具正精进者，正念者，正定者，此等法汇集于定支」者，谓之缘生集合。再言「朋友维萨迦具正见者，正思维者，此等法汇聚于慧支」者，谓之行为集合。又云：「眼入向色蕴计数而行，故此当以眼入向色蕴合摄」者，谓之计数集合。以上诸义，皆本处诸法也。故说「五十七聚摄即为五十七计数」。
Vaggatoti samūhato, so panettha dasakavasena veditabbo. Yebhuyyena hi sāsane dasake vaggavohāro. Tenevāha ‘‘ekekāya paṇṇāsāya pañca pañca vagge katvā’’ti. Pannarasavaggasamāyogāti pannarasavaggasaṃyogāti attho. Keci pana samāyogasaddaṃ samudāyatthaṃ vadanti. Padatoti ettha aṭṭhakkharo gāthāpādo ‘‘pada’’nti adhippeto, tasmā ‘‘akkharato cha akkharasatasahassāni caturāsītuttarasatādhikāni catucattālīsa sahassāni ca akkharānī’’ti pāṭhena bhavitabbanti vadanti. Yasmā pana navakkharo yāva dvādasakkharo ca gāthāpādo saṃvijjati, tasmā tādisānampi gāthānaṃ vasena aḍḍhateyyagāthāsataṃ bhāṇavāro hotīti katvā ‘‘akkharato satta akkharasatasahassāni cattālīsañca sahassāni tepaññāsañca akkharānī’’ti vuttaṃ. Evañhi padabhāṇavāragaṇanāhi akkharagaṇanā saṃsandati, netarathā. Bhāṇavāroti ca dvattiṃsakkharānaṃ gāthānaṃ vasena aḍḍhateyyagāthāsataṃ, ayañca akkharagaṇanā bhāṇavāragaṇanā ca padagaṇanānusārena laddhāti veditabbā. Imameva hi atthaṃ ñāpetuṃ suttagaṇanānantaraṃ bhāṇavāre agaṇetvā padāni gaṇitāni. Tatridaṃ vuccati –
论层次者，谓之集合，此处当以十层次为识别。缘经教法，往往十层次为群分。故云「各以五十分为五分，分作五五十层」。所谓十五层结合同十五层会合。有人谓会合辞为总集合。至于节数，此中八节为偈头『节』之义故。故有「从节至节至一千万计，四十八万余计节」之说。因九节至十二节偈头皆现，故此类偈一百五十为言说之序，谓「自节至七百万计盛数及三十六万余计节」云云。由是以节之言说序数计数，从不相违。谓言说序即二十八节偈序一百五十，此为节数与言说序与节数与节序与字数之合，是须知之理。为明此义，在经数以后，先以言说序而不数节，惟数节字。此三义称曰——
‘‘Bhāṇavārā yathāpi hi, majjhimassa pakāsitā;
『言说序如中间所明；
Upaḍḍhabhāṇavāro ca, tevīsatipadādhiko.
加增言说序多三十辅节；
Satta satasahassāni, akkharānaṃ vibhāvaye;
七百万字数以字数表明；
Cattālīsa sahassāni, tepaññāsañca akkhara’’nti.
四十八万余字数及三十六字』也。
Anusandhitoti desanānusandhito. Ekasmiṃ eva hi sutte purimapacchimānaṃ desanābhāgānaṃ sambandho anusandhānato anusandhi. Ettha ca attajjhāsayānusandhi parajjhāsayānusandhīti duvidho ajjhāsayānusandhi. So pana katthaci desanāya vippakatāya dhammaṃ suṇantānaṃ pucchāvasena, katthaci desentassa satthu sāvakassa dhammapaṭiggāhakānañca ajjhāsayavasena, katthaci desetabbassa dhammassa vasena hotīti samāsato tippakāro. Tena vuttaṃ ‘‘pucchānusandhiajjhāsayānusandhiyathānusandhivasena saṅkhepato tividho anusandhī’’ti. Saṅkhepeneva ca catubbidho anusandhi veditabbo. Tattha ‘‘evaṃ vutte aññataro bhikkhu bhagavantaṃ etadavoca ‘kiṃ nu kho, bhante, orimaṃ tīraṃ, kiṃ pārimaṃ tīraṃ, ko majjhe saṃsīdo, ko thale ussādo, ko manussaggāho, ko amanussaggāho, ko āvattaggāho, ko antopūtibhāvo’ti’’ (saṃ. ni. 4.241)? Evaṃ pucchantānaṃ vissajjentena bhagavatā pavattitadesanāvasena pucchānusandhī veditabbo. ‘‘Atha kho aññatarassa bhikkhuno evaṃ cetaso parivitakko udapādi ‘iti kira bho rūpaṃ anattā… vedanā… saññā… saṅkhārā… viññāṇaṃ anattā, anattakatāni kammāni kamattānaṃ phusissantī’ti. Atha kho bhagavā tassa bhikkhuno cetasā cetoparivitakkamaññāya bhikkhū āmantesi ṭhānaṃ kho panetaṃ, bhikkhave, vijjati, yaṃ idhekacco moghapuriso avidvā avijjāgato taṇhādhipateyyena cetasā satthusāsanaṃ atidhāvitabbaṃ maññeyya ‘iti kira bho rūpaṃ anattā…pe… phusissantī’ti. Taṃ kiṃ maññatha , bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti (ma. ni. 3.90) evaṃ paresaṃ ajjhāsayaṃ viditvā bhagavatā pavattitadesanāvasena parajjhāsayānusandhi veditabbo.
“Anusandhito”即“诠释追究”，是指对说法的追究。此处指在某一经典中，前后部分说法间的联系，乃因追究而明了。再者，所追究的对象分为自身的见解追究与他见的见解追究，两者合称见解追究。具体而言，有时对听闻法音者因疑问而发问，有时对宣说者及弟子因其受法而生疑虑，有时则因所应说法之内容而生盘桓犹豫，此为总称三种追究。因此经中说：“对问之追究、对自身见解之追究、对法理之追究，三者合称追究”。简而言之，应知追究可分四种。其中有经文云：“曾有比库向世尊问曰：‘尊者，此岸彼岸何为？中间平坦何在？谁是人间客？谁非人间客？谁属回转？谁属终极？’”此类问答放下时，便属世尊开示法音之范围内的问答追究。又如某比库忽起心念认为：“世尊所说色等五蕴无我，受等五蕴无我，想等五蕴无我，行等五蕴无我，识等五蕴无我，及无我因果业报。”世尊把此比库心念了知后，告诫比库们说：“此处有一处堪依，其乃无明蒙蔽、烦恼牵引心念，误认为世尊的教法应当被超越。汝等当认为：‘色无常或常’。”此即如来洞悉他人见解后以说法开导之见解追究。
‘‘Tassa mayhaṃ brāhmaṇa etadahosi ‘yaṃnūnāhaṃ yā tā rattiyo abhiññātā abhilakkhitā cātuddasī pañcadasī aṭṭhamī ca pakkhassa, tathārūpāsu rattīsu yāni tāni ārāmacetiyāni vanacetiyāni rukkhacetiyāni bhiṃsanakāni salomahaṃsāni, tathārūpesu senāsanesu vihareyyaṃ appeva nāmāhaṃ bhayabheravaṃ passeyya’nti’’ (ma. ni. 1.49) evaṃ bhagavatā, ‘‘tatrāvuso lobho ca pāpako doso ca pāpako lobhassa ca pahānāya dosassa ca pahānāya atthi majjhimā paṭipadā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattatī’’ti (ma. ni. 1.33) evaṃ dhammasenāpatinā ca attano ajjhāsayeneva pavattitadesanāvasena attajjhāsayānusandhi veditabbo. Yena pana dhammena ādimhi desanā uṭṭhitā, tassa anurūpadhammavasena vā paṭipakkhadhammavasena vā yesu suttesu upari desanā āgacchati, tesaṃ vasena yathānusandhi veditabbo. Seyyathidaṃ ākaṅkheyyasutte (ma. ni. 1.65) heṭṭhā sīlena desanā uṭṭhitā, upari abhiññā āgatā. Vatthusutte (ma. ni. 1.70) heṭṭhā kilesena desanā uṭṭhitā, upari brahmavihārā āgatā. Kosambakasutte (ma. ni. 1.491) heṭṭhā bhaṇḍanena desanā uṭṭhitā, upari sāraṇīyadhammā āgatā. Kakacūpame (ma. ni. 1.222) heṭṭhā akkhantiyā vasena desanā uṭṭhitā, upari kakacūpamā āgatāti.
世尊曾对婆罗门言：“我记得曾于某些夜晚，特别是十四、十五、八日半、八日望及其它类似夜次，我住于林中或庙里，见众多危险禽鸟，故取名为惊怖夜。”又世尊说：“朋友间贪欲与嗔恨皆为恶行，放弃贪嗔有中道行，此中道行产生于眼根知识根的平静、智慧之获得、正觉与涅槃。”如是，由法总司领导者及其自身见解，亦当知自身见解之追究。依此法，当初法初说时，如对某些经典，对应的说法多寡、对立之间，皆应如实追究。例如在希求典中，先说戒律，继而有神通；戒律先说，神通继后；物质法先说，梵行继后；辩论义先说，譬喻继后等。
Vitthārato panetthāti evaṃ saṅkhepato tividho catubbidho ca anusandhi ettha etasmiṃ majjhimanikāye tasmiṃ tasmiṃ sutte yathārahaṃ vitthārato vibhajitvā viññāyamānā navasatādhikāni tīṇi anusandhisahassāni honti. Yathā cetaṃ paṇṇāsādivibhāgavacanaṃ majjhimasaṅgītiyā sarūpadassanatthaṃ hoti, evaṃ pakkhepadosapariharaṇatthañca hoti. Evañhi paṇṇāsādīsu vavatthitesu tabbinimuttaṃ kiñci suttaṃ yāva ekaṃ padampi ānetvā imaṃ majjhimasaṅgītiyāti kassaci vattuṃ okāso na siyāti.
简而言之，此处略说三种大类，四种细分的追究。按中部经典，每部经典详细分析分明，故在约九十多部经文中，有三千种追究。譬如，称五十部经为中部经典，是为了明显显现之目的，同时为除去分别执着之误解。五十部经典中计数准确，一字未差者难以成文，故曰中部经典。
Evaṃ paṇṇāsavaggasuttabhāṇavārānusandhibyañjanato majjhimasaṅgītiṃ vavatthapetvā idāni naṃ ādito paṭṭhāya saṃvaṇṇetukāmo attano saṃvaṇṇanāya tassā paṭhamamahāsaṅgītiyaṃ nikkhittānukkameneva pavattabhāvaṃ dassetuṃ ‘‘tattha paṇṇāsāsu mūlapaṇṇāsā ādī’’tiādimāha. Tattha yathāpaccayaṃ tattha tattha desitattā paññattattā ca vippakiṇṇānaṃ dhammavinayānaṃ saṅgahetvā gāyanaṃ kathanaṃ saṅgīti, mahāvisayattā pūjanīyattā ca mahatī saṅgītīti mahāsaṅgīti, paṭhamā mahāsaṅgīti paṭhamamahāsaṅgīti, tassā pavattitakālo paṭhamamahāsaṅgītikālo, tasmiṃ paṭhamamahāsaṅgītikāle. Nidadāti desanaṃ desakālādivasena aviditaṃ viditaṃ katvā nidassetīti nidānaṃ, yo lokiyehi ‘‘upogghāto’’ti vuccati, svāyamettha ‘‘evaṃ me suta’’ntiādiko gantho veditabbo, na pana ‘‘sanidānāhaṃ, bhikkhave, dhammaṃ desemī’’tiādīsu (a. ni. 3.126) viya ajjhāsayādidesanuppattihetu. Tenevāha ‘‘evaṃ me sutantiādikaṃ āyasmatā ānandena paṭhamamahāsaṅgītikāle vuttaṃ nidānamādī’’ti. Kāmañcettha yassaṃ paṭhamamahāsaṅgītiyaṃ nikkhittānukkamena saṃvaṇṇanaṃ kattukāmo, sā vitthārato vattabbā. Sumaṅgalavilāsiniyaṃ (dī. ni. ṭī. 1.nidānakathāvaṇṇanā) pana attanā vitthāritattā tattheva gahetabbāti imissā saṃvaṇṇanāya mahantataṃ pariharanto ‘‘sā panesā’’tiādimāha.
如是，依五十颂品经典中说法之追究与诠释，现欲述说因此得名“中部经典”。云“其中有五十种根品起首”等语，是以分别依次、依所说法、及相反法，收集并歌诵集合各法梵行。因其内容广大且受敬仰，故称为“伟大集合吟唱”，即大集合吟唱。其初次流传之时，称为“第一大集合吟唱”或“第一大集合吟唱时”。“因果”讲述，即述说缘起等内容，名为缘起，以示不同于世俗上的“起因说”。它们合成法集之卷章，故当知其缘起，非如“我今正宣说法”等自造原因。正如《增支第3卷》中所云：“如此我闻”等文即是由尊者阿难所述，非因个人创造之见解。倘若有人欲择其初版“第一大集合吟唱”加以详细述说，详加分解，则可依此详细展开。如《顺吉光大疏》中亦有详解，谓此描述谨慎详尽，当取用之。
Nidānakathāvaṇṇanā niṭṭhitā. · 因缘语之阐释已毕。