1. Devatāsaṃyuttaṃ · 1. 天人相应复注
Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者
Saṃyuttanikāye · 相应部中
Sagāthāvaggaṭīkā · 有偈品疏
Ganthārambhakathāvaṇṇanā
论书的开头部分称为『文义开端』。
§1
1. Saṃvaṇṇanārambhe ratanattayavandanā saṃvaṇṇetabbassa dhammassa pabhavanissayavisuddhipaṭivedanatthaṃ, taṃ pana dhammasaṃvaṇṇanāsu viññūnaṃ bahumānuppādanatthaṃ, taṃ sammadeva tesaṃ uggahaṇadhāraṇādikkamaladdhabbāya sammāpaṭipattiyā sabbahitasukhanipphādanatthanti. Atha vā maṅgalabhāvato, sabbakiriyāsu pubbakiccabhāvato, paṇḍitehi samācaritabhāvato, āyatiṃ paresaṃ diṭṭhānugatiāpajjanato ca saṃvaṇṇanāyaṃ ratanattayapaṇāmakiriyāti. Atha vā ratanattayapaṇāmakaraṇaṃ pūjanīyapūjāpuññavisesanibbattanatthaṃ, taṃ attano yathāladdhasampattinimittakassa kammassa balānuppadānatthaṃ, antarā ca tassa asaṃkocāpanatthaṃ, tadubhayaṃ anantarāyena aṭṭhakathāya parisamāpanatthanti idameva ca payojanaṃ ācariyena idhādhippetaṃ. Tathā hi vakkhati ‘‘iti me pasannamatino…pe… tassānubhāvenā’’ti. Vatthuttayapūjā hi niratisayapuññakkhettasaṃbuddhiyā aparimeyyapabhāvo puññātisayoti bahuvidhantarāyepi lokasannivāse antarāyanibandhanasakalasaṃkilesaviddhaṃsanāya pahoti, bhayādiupaddavañca nivāreti. Yathāha ‘‘pūjārahe pūjayato’’tiādi (dha. pa. 195; apa. thera 1.10.1), tathā ‘‘ye, bhikkhave, buddhe pasannā, agge te pasannā, agge kho pana pasannānaṃ aggo vipāko hotī’’tiādi (itivu. 90).
第一、本文义开端所须述说者，乃为了呈现『法』的基础、净化、现实之理，特别是尊重德行高明者们的目的。又此述扬法者，旨在增进智者大众的尊敬，因而必当适切地着手收摄、涵摄诸义，因循正行，利益一切安乐之生起。或因发出吉祥心，或因先行诸功德，或因与智者相应，为未来他人示现良好行迹，故称此为『三宝赞颂仪轨』。又或为作诸三宝赞颂，乃供养可敬，修福特胜之所依，能激生修行者自身所当得之功德力，且间中无一丝退缩；此二者俱备无碍地完成注疏，是为上师此处所说之缘起宗旨。正如说法云：「如是我意随喜通达……因其随喜所获之感。」尊敬三宝供养，实是利益无边福田，由三宝功德所照耀，斩断诸障诸缠，令世界安宁，有诸恐怖害害消除。如经云：「供养者胜于他人供养之人。」又如佛告比库：「诸比库随喜供养我者，实胜于他人随喜者，其随喜之所获为第一。」
‘‘Buddhoti kittayantassa, kāye bhavati yā pīti;
『佛』者，谓使人闻名之欢喜在身生起者；
Varameva hi sā pīti, kasiṇenapi jambudīpassa;
此欢喜正乃如此，犹如遍及印度界之净明净器；
Dhammoti…pe…, saṅghoti…pe…, jambudīpassā’’ti. (dī. ni. aṭṭha. 1.6);
『法』……如此、『僧』……如此，于印度界也。」（大集经、鞞婆沙论卷一第六节）
Tathā ‘‘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). ‘‘Araññe rukkhamūle vā…pe… bhayaṃ vā chambhitattaṃ vā lomahaṃso na hessatī’’ti (saṃ. ni. 1.249) ca.
又如言：「时当如来弟子沙利迦持诵如来，彼时心中无贪执心，无嗔怒心，无痴惑心。」（增支部经6.10；11.11）又言：「于野处树根下……不生恐惧、惊惶，亦无鸡皮疙瘩。」（增支部1.249段）
Tattha yassa vatthuttayassa vandanaṃ kattukāmo, tassa guṇātisayayogasandassanatthaṃ ‘‘karuṇāsītalahadaya’’ntiādinā gāthattayamāha. 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.
此处，对于那些愿意以礼敬表达敬意的人，为了展示各种美好品性的结合，特以“慈悲清凉心”等词句组成诗句来诠释。因品性结合，礼敬行为具有理应当行的理由，若无敬意则无法完成应有的礼敬目的。对于那些欲表达教义内容的人，此处所说并非如戒律教导般专注于慈悲的培养，也非如法义教导般专注于智慧的增长，而是双重培养慈悲与智慧，两者皆由正觉者亲自示范，为了以极其圆满的根本原则激励众生，故有“慈悲清凉心”等语。此处“慈悲”的本义有三：一者，慈悲是移除众生极大痛苦的作用；二者，慈悲在众生痛苦时起到怜悯关怀的功用，虽众生痛苦，却不加剧纷争和伤害；三者，慈悲能够使贤者心生震动、内心剧痛。又此“慈”，即愿为苦者带来快乐，减除苦难。此慈悲能抑制烦恼痛苦、同时令内心受苦者得到清凉，使之心中安乐与解脱，因此谓之“慈悲清凉心”，即慈悲能清凉心灵之意。
Tattha kiñcāpi paresaṃ hitopasaṃhārasukhādiaparihānicchanasabhāvatāya, byāpādāratīnaṃ ujuvipaccanīkatāya ca sattasantānagatasantāpavicchedanākārapavattiyā mettāmuditānampi cittasītalabhāvakāraṇatā upalabbhati, tathāpi paradukkhāpanayanākārappavattiyā parūpatāpāsahanarasā avihiṃsābhūtā karuṇāva visesena bhagavato cittassa cittapassaddhi viya sītibhāvanimittanti vuttaṃ ‘‘karuṇāsītalahadaya’’nti. Karuṇāmukhena vā mettāmuditānampi hadayasītalabhāvakāraṇatā vuttāti daṭṭhabbā .
此外，由于诸如为他者利益、利益的集成、圆满的安乐及断除一切不善的本性、以及因对嗔恨怨恨之名利之最恶根恶具的果断背弃而达至正道的正近行，诸众生由此解脱苦恼，获得安乐，且此安乐产生于慈、喜二心清凉的因缘。尽管如此，因慈悲消除诸苦，令众苦消除，导致他苦受减轻，彰显无害之特质，故此慈悲心能如同正觉者身心之安宁，使众心生清凉，谓之“慈悲清凉心”。以慈悲亲和之心能令喜心持者得受清凉，此理亦应显见。
Atha vā chaasādhāraṇañāṇavisesanibandhanabhūtā sātisayaṃ niravasesañca sabbaññutaññāṇaṃ viya savisayabyāpitāya mahākaruṇābhāvamupagatā karuṇāva bhagavato abhisayena hadayasītalabhāvahetūti āha ‘‘karuṇāsītalahadaya’’nti.
或因具有超越常见智慧的特异明朗特质，内心清净，及全面无所不知之智慧充溢，遂现大悲心，于正觉者专属境界由此生起慈悲心令内心清凉，故称“慈悲清凉心”。
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 niravasesabuddhakaradhammasambharaṇaniyatassa samadhigatadhammādhipateyyassa ca sannihitesupi sattasaṅghāṭasamupanītahadayūpatāpanimittesu na īsakampi cittasītibhāvassa aññathattamahosīti. Etasmiñca atthavikappe tīsupi avatthāsu bhagavato karuṇā saṅgahitāti daṭṭhabbā.
又因安住于修习喜心清凉之持续状态，且具有全佛诸功德的特殊缘故，慈悲亦为佛陀身具内心清凉之因。诸佛功德皆起于慈悲所发，随着彰显慈悲滋养心灵、灭尽生死苦难的愿望，诸多无量劫以来无间断持续累积之善法悉皆成就，且常伴随诸佛的道法正法果位之具足。在此圆满状态下，即使有千百众生的森严苦难与心火发作，慈悲亦未曾失其生起清凉心之特质。于此时代情境中，可见佛陀慈悲心集聚而如实显现。
Pajānātīti paññā, yathāsabhāvaṃ pakārehi paṭivijjhatīti attho. Paññāva ñeyyāvaraṇappahānato pakārehi dhammasabhāvajotanaṭṭhena pajjototi paññāpajjoto. Savāsanappahānato visesena hataṃ samugghāṭitaṃ vihataṃ. Paññāpajjotena vihataṃ paññāpajjotavihataṃ. Muyhanti tena, sayaṃ vā muyhati, mohanamattameva vā tanti moho, avijjā. Sveva visayasabhāvapaṭicchādanakaraṇato andhakārasarikkhatāya tamo viyāti tamo. Paññāpajjotavihato mohatamo etassāti paññāpajjotavihatamohatamo, taṃ paññāpajjotavihatamohatamaṃ. Sabbesampi hi khīṇāsavānaṃ satipi paññāpajjotena avijjandhakārassa vihatabhāve saddhādhimuttehi viya diṭṭhippattānaṃ sāvakehi paccekasambuddhehi ca savāsanappahānena sammāsambuddhānaṃ kilesappahānassa viseso vijjatīti sātisayena avijjāppahānena bhagavantaṃ thomento āha ‘‘paññāpajjotavihatamohatama’’nti.
“知”者即智慧，指照现实以实际的方式通达真理之所达成。智慧为可知的障碍——无明——之除灭，藉由把法之真相以灯光般的显露而得揭示，即被称作智慧之光。无明为障碍，特指所覆盖、密封、闭塞、镇压之状态，此智慧之光即成为破除无明之力量。若由此智慧之光所灭，随之无明最重者亦消除。全修行圆满者均已断除烦恼，借由智慧明灯，以断灭无明之黑暗而生起信心和见地，此为初学弟子、独觉者及正觉者分别以断灭烦恼为特征的修行差别。因断除根本无明，即以称誉佛陀曰“断无明智慧之光”而表彰。
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 daṭṭhabbā.
又因于内心之间，凭依教导自身传递，根源乃出于内在无明之灭尽，辅以对诸智全知之强大具足且已成就，及亲闻教法所产生之特异内证，今得正当启动殊胜之本来实相，故称佛陀为“断无明智慧之光”。此语在此情形下亦可视为佛陀所显现智慧之见地，藉由一般性的教导或特定的讲述被彰显成圆满。
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 ñeyyāvaraṇapahānanti, parasantāne pana mohatamavidhamanassa kāraṇabhāvato phalūpacārena anāvaraṇañāṇaṃ ‘‘mohatamavidhamana’’nti vuccatīti.
又者，世尊的智慧因该了解其终极境界，凭借认识所有可知法的本性之能力，由无障碍的智慧所成的光明，断除一切可知法之本质遮蔽的迷惑黑暗，因此这迷惑黑暗被绝除的独特之处，即世尊的智慧灭除最深重的无明，故称为「智慧光明所灭最深的无明」。又从灭除无明的境界，因缘随顺缘起，随次第而灭除迷惑黑暗，可见为灭除最深无明。依靠成就正行，舍弃藏污垢障，正是除去烦恼遮蔽；而随次第因缘，因灭除最深无明的缘起功用，称之为「灭除最深无明」者，实义如此。
Kiṃ pana kāraṇaṃ avijjāsamugghātoyeveko pahānasampattivasena bhagavato thomanānimittaṃ gayhati, na pana sātisayaṃ niravasesakilesapahānanti? Tappahānavacaneneva tadekaṭṭhatāya sakalasaṃkilesagaṇasamugghātassa jotitabhāvato. Na hi so tādiso kileso atthi, yo niravasesaavijjāppahānena na pahīyatīti.
为何唯独无明的根源被视为断除烦恼成就的因缘，而世尊却以此为怒恚的缘由呢？却不是凭借诸烦恼全然断除而成就吗？仅以弃除之教说，其独特性在于能照亮一切烦恼总集的根源。实则，若无此种烦恼，便不会有人因全然断除无明而不能舍弃烦恼。
Atha vā vijjā viya sakalakusaladhammasamuppattiyā niravasesākusaladhammanibbattiyā saṃsārappavattiyā ca avijjā padhānakāraṇanti tabbighātavacanena sakalasaṃkilesagaṇasamugghāto vutto eva hotīti vuttaṃ ‘‘paññāpajjotavihatamohatama’’nti.
又说，犹如智慧产生善法集成、善法之成就和轮回之流转的主要因缘，那无明即为一切烦恼总集的根本，是无明的破坏，故称为「智慧光明所灭最深的无明」，此语是对其特质的教诲。
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 upakārataṃ dasseti. Na cettha padhānāppadhānabhāvo codetabbo. Añño hi saddakkamo, añño atthakkamo. Edisesu hi samāsapadesu padhānampi appadhānaṃ viya niddisīyati yathā ‘‘sarājikāya parisāyā’’ti (apa. aṭṭha. 1.1.82). Kāmañcettha sattasaṅkhārokāsavasena tividho loko, garubhāvassa pana adhippetattā garukaraṇasamatthasseva sattalokassa vasena attho gahetabbo. So hi lokīyanti ettha puññapāpāni tabbipāko cāti ‘‘loko’’ti vuccati. Amaraggahaṇena cettha upapattidevā adhippetā.
人界与非人界，人与非人，同人非人的世间，称为人非人世，简称人非人世；此世的尊贵，因其具足德隆。由此可分别天人与人等诸众生，以及他们的因缘境界，世尊的利益教化顷示如是真实。不宜此处以主次分别相劝发。还有其他俗语，有时主次可略，如在「王臣众会」等词中。诸欲界众生因其三种众生的众多而成，尊贵乃是通过主管的威仪建立，由尊贵众生的环境为主而得生存之义。此处所称「世界」即指世间善恶业果，必然结果故称为「世界」。因求免死故，此处的生成天乃被主管神所主导。
Atha vā samūhattho loka-saddo samudāyavasena lokīyati paññāpīyatīti. Saha narehīti sanarā, sanarā ca te amarā cāti sanarāmarā, tesaṃ lokoti sanarāmaralokoti purimanayeneva yojetabbaṃ. Amara-saddena cettha visuddhidevāpi saṅgayhanti. Te hi maraṇābhāvato paramatthato amarā, narāmarānaṃyeva gahaṇaṃ ukkaṭṭhaniddesavasena yathā ‘‘satthā devamanussāna’’nti (dī. ni. 1.157). Tathā hi sabbānatthapariharaṇapubbaṅgamāya niravasesahitasukhavidhānatapparāya niratisayāya payogasampattiyā sadevamanussāya pajāya accantamupakāritāya aparimitanirupamappabhāvaguṇavisesasamaṅgitāya ca sabbasattuttamo bhagavā aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ uttamaṃ gāravaṭṭhānaṃ. Tena vuttaṃ ‘‘sanarāmaralokagaru’’nti.
又有一义，众生界的名声以其聚集现象而生，称为世间众生。同人界谓即为实世诸众；人非人者，人界与非人界诸众生也，此名为人非人世，或称为世间非人界。此「非人」与净化之天神亦共属。因无死故，本义谓非人；以「师为天人众生」之说表明含义。于是，世尊作为最具利益的导者，能够以顺缘灭除一切令人不安之无用之法，为众生示现无尽大悲无量神通，表现出其超越所有生灭之妙德。故称之为「人非人世之尊贵」者。
Sobhanaṃ gataṃ gamanaṃ etassāti sugato. Bhagavato hi veneyyajanupasaṅkamanaṃ ekantena tesaṃ hitasukhanipphādanato sobhanaṃ, tathā lakkhaṇānubyañjanapaṭimaṇḍitarūpakāyatāya dutavilambitakhalitānukaḍḍhananippīḷanukkuṭikakuṭilākulatādi- dosarahitamavahasitarājahaṃsavasabhavāraṇamigarājagamanaṃ kāyagamanaṃ ñāṇagamanañca vipulanimmalakaruṇāsativīriyādiguṇavisesasahitamabhinīhārato yāva mahābodhi niravajjatāya sobhanamevāti.
此往妙行已成，称为善逝者。世尊亲近欲远离者，唯为使其皆得幸福利益，此为庄严。又具诸相虽随顺而现，毫无杂染，柔顺不躁乱，行止之间如负大天鹅般端庄且有威仪，身形行态庄严，有明净慈悲、正念与精进等诸功德，至大觉地乃至无玷污之妙，皆现庄严光彩，体现智慧境界之大成就。
Atha vā sayambhūñāṇena 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 nayena (mahāni. 38) ayamattho vibhāvetabboti.
或者说，由自觉智力通达一切世间，全面了解而达成观察而通达，正智之人称为“善逝”；由断除世间生起之因、通达无生法而觉悟，正智之人称为“善逝”；由证得世间灭尽涅槃实相、通过真实观察而圆满，正智之人称为“善逝”；从事修习通向世间灭尽之道，通过修为以达到果位，正智之人称为“善逝”。“入流圣道上修道者已断除烦恼，烦恼不复生、不再回返，故称为善逝”等说理道理（见《大毗尼论》第38节），此义应当如是分明解析。
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.
又或者，说正觉者是于殊胜圣地成就正觉、成就涅槃的善逝。因为佛言讲真实存在、合义法如实无误，且时间适当，所以言之为正智成就者，称之为善逝。依此正觉者于是转入圣道及其安住，故为善逝。
Puññapāpakehi upapajjanavasena gantabbato gatiyo, upapattibhavavisesā. Tā pana nirayādivasena pañcavidhā. Tā hi sakalassapi bhavagāmikammassa ariyamaggādhigamena avipākārahabhāvakaraṇena nivattitattā bhagavā pañcahipi gatīhi suṭṭhu mutto visaṃyuttoti āha ‘‘gativimutta’’nti. Etena bhagavato katthacipi apariyāpannataṃ dasseti, yato bhagavā ‘‘devātidevo’’ti vuccati. Tenāha –
依诸善恶业所生之趣，有诸各种差别。诸趣中以地狱等最为细分，乃有五种。因诸圣行修得圣道灭苦，身心清净作用已断烦恼，世尊说已解脱于五趣，称为“趣解脱”。此处显显示佛身无余缺，故称彼为“诸天之上诸天”。因此说——
‘‘Yena devūpapatyassa, gandhabbo vā vihaṅgamo;
“由其所化诸天神，或是乾达婆，或为飞鸟；
Yakkhattaṃ yena gaccheyyaṃ, manussattañca abbaje;
或可入亚卡先界，亦可出人道界；
Te mayhaṃ āsavā khīṇā, viddhastā vinaḷīkatā’’ti. (a. ni. 4.36);
皆为我已断尽烦恼，已被割断无纂累。”（《增支部·四章》第4.36节）
Taṃtaṃgatisaṃvattanakānañhi kammakilesānaṃ aggamaggena bodhimūleyeva suppahīnattā natthi bhagavato gatipariyāpannatāti accantameva bhagavā sabbabhavayonigativiññāṇaṭṭhitisattāvāsasattanikāyehi suparimutto. Taṃ gativimuttaṃ. Vandeti namāmi, thomemīti vā attho.
对于不断依循那般业染污而行的生死轮回者，其业染污在觉悟之根本处被彻底消除，其实没有像世尊那样彻底断尽轮回之义，与各种有漏生死轮回之众生有所不同。此即为轮回的终止。对这终止者，应当顶礼敬拜，或称之为称颂。
Atha vā gativimuttanti anupādisesanibbānadhātuppattiyā bhagavantaṃ thometi. Ettha hi dvīhi ākārehi bhagavato thomanā veditabbā attahitasampattito parahitapaṭipattito ca. Tesu attahitasampatti anāvaraṇañāṇādhigamato, savāsanānaṃ sabbesaṃ kilesānaṃ accantapahānato, anupādisesanibbānappattito ca veditabbā. Parahitapaṭipatti lābhasakkārādinirapekkhacittassa sabbadukkhaniyyānikadhammadesanato, viruddhesupi niccaṃ hitajjhāsayavasena ñāṇaparipākakālāgamanato ca. Sā panettha āsayato payogato ca duvidhā parahitapaṭipatti, tividhā ca attahitasampatti pakāsitā hoti, kathaṃ? ‘‘Karuṇāsītalahadaya’’nti etena āsayato parahitapaṭipatti, sammāgadanatthena sugata-saddena payogato parahitapaṭipatti, ‘‘paññāpajjotavihatamohatamaṃ gativimutta’’nti etehi catusaccapaṭivedhatthena ca sugata-saddena tividhāpi attahitasampatti, avasiṭṭhatthena tena ‘‘paññāpajjotavihatamohatama’’nti etena ca sabbāpi attahitasampatti parahitapaṭipatti pakāsitā hotīti.
又义谓所谓轮回的终止，是指因无依无缚的涅槃境起故称世尊为称颂者。这里有两种形态须知：世尊所受的称颂，是由于利益自身、利益他人之行。此中利益自身者，是由证得无障碍的智慧，断尽一切染污；利益他人者，则是由无分别的善行、恒常向善正念的智成熟时之来临。利益他行还分为两类：一者由善根发起，称之为「仁慈宽厚之心」，此由如来正法的教化而用；二者由智慧之明灯照破无明最深处「智慧明灯光破无明暗」终至的轮回终止。经由如来之教，因慈悲方便以三种不退之慧证显示利益自身之成就，而因愚昧而无碍地逐步深入使利益他人之成就显现。由此，利益自身与利益他人这两种成就皆充分彰显。
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 sugata-saddena pakāsitā honti, ānubhāvasampadā pana tatiyapadena, rūpakāyasampadā yathāvuttakāyagamanasobhanatthena sugata-saddena lakkhaṇānubyañjanapāripūriyā vinā tadabhāvato . Upakāro anantaraṃ abāhiraṃ karitvā tividhayānamukhena vimuttidhammadesanā. So sammāgadanatthena sugata-saddena pakāsito hotīti veditabbaṃ.
又须知世尊称颂有三种表现形式——原因、果报、利益。其因是大悲心，乃第一义项显现。其果是四种功德：智慧的获得，断除烦恼，功德的增长，以及具足妙色身。此中，智慧与断烦恼功德，乃第二义，且依如来经典证显。功德增长为第三义，而妙色身则为第四义，因其本身无法遍满如来法身的完善。利益则为即时且向外展现，借由三种表现之门揭示解脱之理。并以世尊的教诲为正因。
Tattha ‘‘karuṇāsītalahadaya’’nti etena sammāsambodhiyā mūlaṃ dasseti. Mahākaruṇāya sañcoditamānaso hi bhagavā saṃsārapaṅkato sattānaṃ samuddharaṇatthaṃ katābhinīhāro anupubbena pāramiyo pūretvā anuttaraṃ sammāsambodhiṃ adhigatoti karuṇā sammāsambodhiyā mūlaṃ. ‘‘Paññāpajjotavihatamohatama’’nti etena sammāsambodhiṃ dasseti. Anāvaraṇañāṇapadaṭṭhānañhi maggañāṇaṃ, maggañāṇapadaṭṭhānañca anāvaraṇañāṇaṃ sammāsambodhīti vuccatīti. Sammāgamanatthena sugata-saddena sammāsambodhiyā paṭipattiṃ dasseti līnuddhaccapatiṭṭhānāyūhanakāmasukhallikattakilamathānuyoga-sassatucchedābhinivesādi-antadvayarahitāya karuṇāpaññāpariggahitāya majjhimāya paṭipattiyā pakāsanato sugata-saddassa. 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.
这里所说「仁慈宽厚之心」，即显现正觉者觉悟之根本。受大悲心感召，世尊出于解脱生死轮回之苦众生的宏愿，无间断圆满修成诸波罗蜜，证得无上正觉，此即由慈悲体现正觉的根基。又说「智慧明灯光破无明暗」，谓无碍智慧，作为道之智慧明灯，智慧明灯即照破无明根本，证得正觉。借助世尊之教法，彰显正觉的修行，摧毁烦恼、断绝贪爱痛苦，终成正道，通达中道、杂除疑惑、无分裂执着、证见真实，属中道修行。世尊之教导分为正道与不正道两派，他强调正道为解脱大海渡众生的根本乃至正分，其中诸正行即涵盖利益自身与利益他人之成就。由此进一步显现世尊为具足不二最高尊敬，具有无上难及之尊荣，且有自摄自护的无上資质，足当众生礼敬。
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, karuṇāgahaṇena mahākaruṇāsamāpattiñāṇassa gahitattā sesādhāraṇañāṇāni cha abhiññā aṭṭhasu parisāsu akampanañāṇāni dasa balāni cuddasa buddhañāṇāni soḷasa ñāṇacariyā aṭṭhārasa buddhadhammā catucattālīsa ñāṇavatthūni sattasattati ñāṇavatthūnīti evamādīnaṃ anekesaṃ paññāpabhedānaṃ vasena ñāṇacāraṃ dasseti. Tathā karuṇāgahaṇena caraṇasampattiṃ, paññāgahaṇena vijjāsampattiṃ. Karuṇāgahaṇena attādhipatitā, paññāgahaṇena dhammādhipatitā. Karuṇāgahaṇena lokanāthabhāvo, paññāgahaṇena attanāthabhāvo. Tathā karuṇāgahaṇena pubbakāribhāvo, paññāgahaṇena kataññutā. Karuṇāgahaṇena aparantapatā, paññāgahaṇena anattantapatā. Karuṇāgahaṇena vā buddhakaradhammasiddhi, paññāgahaṇena buddhabhāvasiddhi. Tathā karuṇāgahaṇena paresaṃ tāraṇaṃ, paññāgahaṇena sayaṃ tāraṇaṃ. Tathā karuṇāgahaṇena sabbasattesu anuggahacittatā, paññāgahaṇena sabbadhammesu virattacittatā dassitā hoti.
这里藉由慈悲之心的作用，展示世尊在世间万物中具备极大德行的独特品质，而慈悲与智慧两者兼具，令世尊德行圆满且超越世俗与解脱之境。慈悲体现了外在接近无染污的境界，智慧体现内心超越烦恼的境界。由此，世尊通晓法性真理，了达诸法实相，无有障碍。慈悲显现世尊处于大悲之境界，智慧则显现于三时期能证无损智慧、次第通达四圣谛、四解脱知与四深入解脱智慧；且于八众弟子证知之中，显现舍弃杂染的八种证解、十种神通力、十六佛眼通、十八种证行、四十四种佛陀智慧法义、七十七种智物、以及其他丰富多样的智慧分支。由此，智慧照亮整个悟道旅程，慈悲表现修行稳健周全。慈悲体现推动前行的力量，智慧体现知识技能之全面优势。慈悲代表世尊成为众生之主，智慧则示世尊为自我之主。慈悲体现先发起者役使，智慧则体现完成者谢恩。慈悲体现末后来临，智慧体现无常之体。慈悲彰显菩提树成就，智慧彰显佛果成就。此二乃救度众生与自疗自救两面。又慈悲显示对众生之广布心，智慧显示对法界之离欲心，由此世尊德行圆满无缺。
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 nayaggahaṇaṃ, aññathā ko nāma samattho bhagavato guṇe anupadaṃ niravasesato dassetuṃ. Tenevāha –
诸佛德中慈悲乃其根本缘起，智慧则是后续终结之力。如此由始至终之现显，显现所有佛德之圆满。又借慈悲示现戒行基础，戒乃内涵五戒不杀生等禁戒，戒与定相续，定即禅定三昧。以智慧之说说明智慧品类。戒属诸佛德之初，定居中位，智慧为终，依此整体体现佛德之始中终。此即无缺之佛德展现之法门，是为引路法门。否则无谁能完整无遗漏地示现世尊德行。故此——
‘‘Buddhopi buddhassa bhaṇeyya vaṇṇaṃ,
『佛』者，亦应当称扬佛陀的品行光辉，
Kappampi ce aññamabhāsamāno;
即便时光在流逝，消逝远去；
Khīyetha kappo ciradīghamantare,
但时光久远流逝，
Vaṇṇo na khīyetha tathāgatassā’’ti. (dī. ni. aṭṭha. 1.304; 3.141; ma. ni. aṭṭha. 3.425; udā. 53; bu. vaṃ. aṭṭha. 4.5; cariyā. aṭṭha. nidānakathā, pakiṇṇakakathā; apa. 2.7.20) –
佛陀的品行光辉永不消减』。此语见于律藏、经藏及论藏等诸多部典革释文中。
Teneva ca āyasmatā sāriputtattherenapi buddaguṇaparicchedanaṃ pati anuyuttena ‘‘no hetaṃ, bhante’’ti paṭikkhipitvā ‘‘api ca me, bhante, dhammanvayo vidito’’ti (dī. ni. 2.146) vuttaṃ.
由此，长老沙利迦尊者对佛的品德分述，依正理反对说『非也，此并非如此，世尊』，而又说『世尊，我亦已知法的缘起关联』。
§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、概略而言，以包含一切智慧德行，全面称赞世尊。此中“佛”示为责任义，即成佛之因行动。佛法体谓为修习而证成，是先前时代的行为表现；“业”指无定业因。
Tattha buddhasaddassa tāva – ‘‘bujjhitā saccānīti buddho, bodhetā pajāyāti buddho’’tiādinā niddesanayena (mahāni. 192; cūḷani. pārāyanatthutigāthāniddesa 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 sayambhūñāṇena saha vāsanāya vihataviddhastaniravasesakileso mahākaruṇā sabbaññutaññāṇādiaparimeyyaguṇagaṇādhāro khandhasantāno buddho. Yathāha – ‘‘buddhoti yo so bhagavā sayambhū anācariyako pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi. Tattha ca sabbaññutaṃ patto balesu ca vasībhāva’’nti (mahāni. 192). 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 saṃsārato ca apatamāne dhāretīti dhammo.
这里须了知佛陀名号的意义，如“大觉悟真理者”、“启发众生者”等的说明（《大本注》192；《小本终极义颂注释》97）。又或因佛陀圆满涅槃，智慧大开而显现觉悟，所以称为“佛”，“觉者”是指觉醒后智慧广开。亦或因某个难以觉悟众生无知，因业障未断，业语难解而不得理解，故以佛的立场启示称之为“佛”，如“不受受戒者不得戒”所示。由意义看，“佛”者，是超越彼岸的具足者，自觉知识圆满，同诸漏尽断、无染无盖，具大悲心，智德圆满，依此诸法为根本，摄五蕴为体。正如铭言：“彼佛，世尊、如来，无有前行恶业，通晓真理，大能自在。”意义同音声所表达。是以“具此诸德特胜者，亦名为世尊。”佛陀之名指正觉，即彻悟之菩提。所谓“演习”即创造增进，“已证实则亲自体认”，“已得到者”，“已获得者”之意。与“佛的状态”相关。所谓“清净无染”，即无染污之意；“无憎恨”，即无嗔恨之意；“礼敬”，谓礼拜或称赞；“无上”，意指无上无比；“超越世间”，即胜于世俗；“法”，为依圣教修行，断恶趣，远离轮回。
Ayañhettha saṅkhepattho – evaṃ vividhaguṇagaṇasamannāgato buddhopi bhagavā yaṃ ariyamaggasaṅkhātaṃ dhammaṃ bhāvetvā phalanibbānasaṅkhātaṃ pana dhammaṃ sacchikatvā anuttaraṃ sammāsambodhiṃ adhigato, tametaṃ buddhānampi buddhabhāvahetubhūtaṃ sabbadosamalarahitaṃ attano uttaritarābhāvena anuttaraṃ paṭivedhasaddhammaṃ namāmīti. Pariyattisaddhammassapi tappakāsanattā idha saṅgaho daṭṭhabbo. Atha vā ‘‘abhidhammanayasamuddaṃ adhigacchi, tīṇi piṭakāni sammasī’’ti ca aṭṭhakathāyaṃ vuttattā pariyattidhammassapi sacchikiriyasammasanapariyāyo labbhatīti sopi idha vutto evāti daṭṭhabbaṃ.
此处摘要总结者说，具诸多德行的佛陀，世尊，修习由圣道所示的法，已证涅槃果，证得究竟正觉，故谓为佛。这佛之所以成为佛之因缘无他，而在于其远离所有烦恼，断尽所有染污，具备超越他者的证见，且以无上对治法而彰显具足的圣教故也。经文中说“已证三藏真谛”等，得此由注疏之训诂表明，此亦为确认正法证实作用的方法，故此处所传亦当视为确为此义。
Tathā ‘‘yaṃ dhammaṃ bhāvetvā sacchikatvā’’ti ca vuttattā buddhakaradhammabhūtāhi pāramitāhi saha pubbabhāge adhisīlasikkhādayopi idha dhamma-saddena saṅgahitāti veditabbaṃ. Tāpi hi malapaṭipakkhatāya gatamalā anaññasādhāraṇatāya anuttarā cāti. Tathā hi sattānaṃ sakalavaṭṭadukkhanissaraṇatthāya katamahābhinīhāro mahākaruṇādhivāsapesalajjhāsayo paññāvisesaparidhotanimmalānaṃ dānadamasaññamādīnaṃ uttamadhammānaṃ satasahassādhikāni kappānaṃ cattāri asaṅkhyeyyāni sakkaccaṃ nirantaraṃ niravasesānaṃ bhāvanāpaccakkhakaraṇehi kammādīsu adhigatavasibhāvo acchariyācinteyyamahānubhāvo adhisīlādhicittānaṃ paramukkaṃsapāramippatto bhagavā paccayākāre catuvīsatikoṭisatasahassamukhena mahāvajirañāṇaṃ pesetvā anuttaraṃ sammāsambodhiṃ abhisambuddhoti.
又谓“修习证实法”，联结佛陀果位与诸波罗蜜行，及前行善戒等，统摄于此法名号之下。因其无染污、不凡、无上、具足众德故。且譬如众生普遍之苦断尽，佛以其大悲护持生智，施予无法计数亿劫，令修行力及净慧等诸德不断增长，智慧如大金刚坚牢，已超越戒定慧三慧之最高境界，且前因诸缘俱具，最终于巨众51亿人面前宣说无上正觉，称为无比正觉已成佛。
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 vajirupamatāya. Purimena vā virāgasampattiyā, dutiyena nirodhasampattiyā. Tathā paṭhamena niyyānabhāvena, dutiyena nissaraṇabhāvena. Paṭhamena vā hetubhāvena, dutiyena asaṅkhatabhāvena. Paṭhamena vā dassanabhāvena, dutiyena vivekabhāvena. Paṭhamena vā adhipatibhāvena, dutiyena amatabhāvena dhammaṃ thometi. Atha vā ‘‘yaṃ dhammaṃ bhāvetvā buddhabhāvaṃ upagato’’ti etena svākkhātatāya dhammaṃ thometi, ‘‘sacchikatvā’’ti etena sandiṭṭhikatāya. Tathā purimena akālikatāya, pacchimena ehipassikatāya. Purimena vā opaneyyikatāya, pacchimena paccattaṃ veditabbatāya dhammaṃ thometi. ‘‘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. Bhāvanābalena hi so dosānaṃ samugghātako hotīti. Sacchikātabbabhāvena anuttarabhāvo yojetabbo. Sacchikiriyānibbattito hi tatuttarikaraṇīyābhāvato anaññasādhāraṇatāya anuttaroti. Tathā ‘‘bhāvetvā’’ti etena saha pubbabhāgasīlādīhi sekkhā sīlasamādhipaññākkhandhā dassitā honti. ‘‘Sacchikatvā’’ti etena saha asaṅkhatāya dhātuyā asekkhā sīlasamādhipaññākkhandhā dassitā hontīti.
这里“修习”指智慧成就法，“证实”指解脱成就法。初为禅那定成就，后为解脱证成。先为止定，如灭知成就，前后互成相称。前名称作出离，后为远离等。诸对分阶段解读，谓修习为正法发展过程，证实为法成熟实践。“佛陀果位内涵”的关系也由此明白：前为修习阶段，后为实证阶段。由特别清净无染的戒定慧所示，前为训练阶段，后为无散乱清净常住之境。
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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 kilesapahānameva bhagavato orasaputtabhāve kāraṇaṃ anujānātīti dasseti. Aṭṭhannanti gaṇanaparicchedaniddeso. Tena ca satipi tesaṃ sattavisesabhāvena anekasahassasaṅkhābhāve imaṃ gaṇanaparicchedaṃ nātivattantīti dasseti maggaṭṭhaphalaṭṭhabhāvānativattanato. Samūhanti samudāyaniddeso. Ariyasaṅghanti guṇavisiṭṭhasaṅghātabhāvaniddeso. Tena asatipi ariyapuggalānaṃ kāyasāmaggiyaṃ ariyasaṅghabhāvaṃ dasseti diṭṭhisīlasāmaññena saṃhatabhāvato.
第三点，概括述说圣法德行具足的佛陀，即世尊，修行由圣道所说的法，证得涅槃果，证得无上正觉。此佛之所以成佛者，为弃绝一切染污，具足最高贤德，证实父教戒律，且具经律论三藏正法。佛为完备的圣众象征。注疏称“八”和“三”等数目，并说明圣道果位不超越此数。群体意为集合，圣众意为具德之集体。由此明了非圣人般集结，佛陀之圣众为智慧戒律之理住。
Tattha urasi bhavā jātā saṃbaddhā ca orasā. Yathā hi sattānaṃ orasaputtā attajātatāya pitu santakassa dāyajjassa visesena bhāgino honti, evametepi ariyapuggalā sammāsambuddhassa dhammassavanante ariyāya jātiyā jātatāya bhagavato santakassa vimuttisukhassa ariyadhammaratanassa ca ekantabhāginoti orasā viya orasā. Atha vā bhagavato dhammadesanānubhāveneva ariyabhūmiṃ okkamamānā okkantā ca ariyasāvakā bhagavato urena vāyāmajanitābhijātitāya nippariyāyena orasā puttāti vattabbataṃ arahanti. Sāvakehi pavattiyamānāpi hi dhammadesanā ‘‘bhagavato dhammadesanā’’icceva vuccati tammūlikattā lakkhaṇādivisesābhāvato ca.
此处“群体”由“脊背”关系而起，犹如众生子孙因世代缘故相连承继一般，圣者之子弟继承圣法，佛之弟子如“群体之子”，依佛生世及世尊幸福宝珠通达圣法。因佛法传承以佛光辉为母体，弟子由佛所化，环绕其躯体，受教持戒者为如佛之子。因受教传教而成阿拉汉者，出离之弟子，乃至在众弟子中所称“佛之法教”，其特性非他所及，且无相离异之差别。
Yadipi ariyasāvakānaṃ ariyamaggādhigamasamaye bhagavato viya tadantarāyakaraṇatthaṃ devaputtamāro, māravāhinī vā na ekantena apasādeti, tehi pana apasādetabbatāya kāraṇe vimathite tepi vimathitā eva nāma hontīti āha ‘‘mārasenamathanāna’’nti. Imasmiṃ panatthe ‘‘māramārasenamathanāna’’nti vattabbe mārasenamathanānanti ekadesasarūpekaseso katoti daṭṭhabbaṃ. Atha vā khandhābhisaṅkhāramārānaṃ viya devaputtamārassapi guṇamāraṇe sahāyabhāvūpagamanato kilesabalakāyo ‘‘senā’’ti vuccati. Yathāha ‘‘kāmā te paṭhamā senā’’tiādi (su. ni. 438). Sā ca tehi diyaḍḍhasahassabhedā, anantabhedā vā kilesavāhinī satidhammavicayavīriyasamathādiguṇapaharaṇehi odhiso vimathitā vihatā viddhastā cāti mārasenamathanā, ariyasāvakā. Etena tesaṃ bhagavato anujātaputtataṃ dasseti.
虽然说，当圣弟子们证得圣道时，世尊所具有的那些阻碍之因，如天子天子魔及魔军，不会完全不加以干扰，但正因被他们干扰而令心生烦恼，虽有烦恼，仍为烦恼所扰，此名为「灭魔军心」。《此处教法》当解释为「灭魔灭魔军心」，即「灭魔军心」与「灭魔」是同一义相，不可分离。此外，像五蕴及行被魔所缠绕一样，天子恶魔因能与烦恼结合作为烦恼力量的帮手，故众烦恼力量称为「军」。例如经文云：「欲望是第一军」等。这些军队分成一千五百种类，无数种类，是烦恼力量的承载者，凭正念分辨、精进与止等善法调伏它们，使之消亡、废弃、破坏，这即是所谓灭魔军心，圣弟子亦是如此。由此可见他们与世尊如子之情，互相依附的关系。
Ārakattā kilesehi, anaye na iriyanato, aye ca iriyanato ariyā niruttinayena. Atha vā sadevakena lokena saraṇanti araṇīyato upagantabbato, upagatānañca tadatthasiddhito ariyā. Ariyānaṃ saṅghoti ariyasaṅgho. Ariyo ca so saṅgho cāti vā ariyasaṅgho. Bhagavato aparabhāge buddhadhammaratanānampi samadhigamo saṅgharatanādhīnoti assa ariyasaṅghassa bahūpakārataṃ dassetuṃ idheva ‘‘sirasā vande’’ti vuttanti daṭṭhabbaṃ.
拥护者是由烦恼所构成，非由护卫而构成；而圣者则是由护卫而成，通过正义的教诲得以成就。又从天人之护卫的视角看，凡世间的避难者，若想寻求保护，就应莅临圣处，已到者其意愿得以满足，这即为圣者。圣者之群即为圣众，此集体即称圣众。圣者就是这群体，亦称圣众。世尊讲法的后半部中，连佛法与僧宝也同样具足成就，显现出圣众的多重益处，于此同时亦说过「顶礼圣众」之句，可见圣众之尊贵。
Ettha ca ‘‘sugatassa orasānaṃ puttāna’’nti etena ariyasaṅghassa pabhavasampadaṃ dasseti, ‘‘mārasenamathanāna’’nti etena pahānasampadaṃ sakalasaṃkilesapahānadīpanato, ‘‘aṭṭhannampi samūha’’nti etena ñāṇasampadaṃ maggaṭṭhaphalaṭṭhabhāvadīpanato. ‘‘Ariyasaṅgha’’nti etena pabhavasampadaṃ dasseti sabbasaṅghānaṃ aggabhāvadīpanato. Atha vā sugatassa orasānaṃ puttānanti ariyasaṅghassa visuddhanissayabhāvadīpanaṃ. Mārasenamathanānanti sammāujuñāyasāmīcippaṭipannabhāvadīpanaṃ. Aṭṭhannampi samūhanti āhuneyyādibhāvadīpanaṃ. Ariyasaṅghanti anuttarapuññakhettabhāvadīpanaṃ. Tathā ‘‘sugatassa orasānaṃ puttāna’’nti etena ariyasaṅghassa lokuttarasaraṇagamanasabhāvaṃ dīpeti. Lokuttarasaraṇagamanena hi te bhagavato orasaputtā jātā. ‘‘Mārasenamathanāna’’nti etena abhinīhārasampadāya siddhaṃ 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.
此处「顶礼如来之子」一语，显示圣众生起成就；「灭魔军心」则指其断除一切烦恼的成就；「八种合相」意味着通达智慧之成就，彰显对道果之体悟。称「圣众」意在展现其为一切僧团之首。又「如来之子」揭示圣众之净化依止功德；「灭魔军心」则显示其正当、正勤修行之义；「八种合相」指应受敬礼及诸多敬重之特质。称圣众意在说明其为无上功德之胜地。由此，「如来之子」彰显其超越世间入涅槃之本性。正是圣众超越世俗，往彼无上究竟归依。因其赴往无上归依，故称如来子。称「灭魔军心」突出其先前的精进修行的实际确证。由于修行圆满，成熟者可驱遣魔及其众随从。称「八种合相」则显明断除修所对立相，释示修行中习修法之显现。圣众之名意味着首先得以尊敬之义。依靠归依的圣者涵盖各种美德，先经其初步修学，如戒蕴等行；继而完成戒蕴，至修行终结，至薄伽梵诸美德。
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4. Evaṃ gāthāttayena saṅkhepato sakalaguṇasaṃkittanamukhena ratanattayassa paṇāmaṃ katvā idāni taṃ nipaccakāraṃ yathādhippete payojane pariṇāmento ‘‘iti me’’tiādimāha. Tattha ratijananaṭṭhena ratanaṃ, buddhadhammasaṅghā. Tesañhi ‘‘itipi so bhagavā’’tiādinā yathābhūtaguṇe āvajjentassa amatādhigamahetubhūtaṃ anappakaṃ pītipāmojjaṃ uppajjati. Yathāha –
以三偈简明列举全体美德，借以向三宝敬礼，今后乃至今生，依照归依的恰当需要发展各项美德，因而说「如此于我」等句。其中「宝」指佛法僧三宝。其以「是世尊」等称谓表明其真实相，令生究竟无漏，浸染断除及喜悦生起。正如经中所说——
‘‘Yasmiṃ, mahānāma, samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti, ujugatamevassa tasmiṃ samaye cittaṃ hoti tathāgataṃ ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ, pamuditassa pīti jāyatī’’tiādi (a. ni. 6.10; 11.11).
「在那时，长老啊，圣弟子忆念如来，心中无贪欲，无嗔恚，无愚痴；其心澄澈正直，正从如来所发起。长老啊，圣弟子生起这种正直心，则获得意义之智，获得法之智，生起与法相契合的喜悦，发生欢喜之感。」（经文：增支部 6.10，11.11）
Cittīkatādibhāvo vā ratanaṭṭho. Vuttañhetaṃ –
「心态稳固正直」之相属于珍宝品类。所说即为——
‘‘Cittīkataṃ mahagghañca, atulaṃ dullabhadassanaṃ;
「心所极广大，无比且难见的清净」，
Anomasattaparibhogaṃ, ratanaṃ tena vuccatī’’ti. (dī. ni. aṭṭha. 2.33; khu. pā. aṭṭha. 6.3; su. ni. aṭṭha. 226; mahāni. aṭṭha. 50) –
「不受污染的真如存在，故称为宝。」（引自《长部经注》《俱舍论》《相应部注》《大念处经注》等）——
Cittīkatabhāvādayo ca anaññasādhāraṇā buddhādīsu eva labbhantīti.
此指心所极广大等性质，非他所能有，唯佛及圣众所能得之。
Vandanāva vandanāmayaṃ yathā ‘‘dānamayaṃ sīlamaya’’nti. 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.
礼敬即是礼敬所成，正如所云「布施所成、戒律所成」。此礼敬乃身语意三业对三宝的赞叹或欣喜。修习具足功德福德，清净自身及子孙后代。所谓障碍已除，是良善障碍除尽。其具足自心清净庄严与宝三宝领域之庄严成就，因此能破除福德心所之损害。前时所作善业则称为「已有之行为」。所谓「我将现显利益」，此相续关系由此而生。彼礼敬三宝之功德，即是此。所谓「随其所感作用」意为以力量成办。
§5
5. Evaṃ ratanattayassa nipaccakāre payojanaṃ dassetvā idāni yassā dhammadesanāya atthaṃ saṃvaṇṇetukāmo, tassā tāva guṇābhitthavanavasena upaññāpanatthaṃ ‘‘saṃyuttavaggapaṭimaṇḍitassā’’tiādi vuttaṃ, devatāsaṃyuttādisaṃyuttehi ceva naḷavaggādivaggehi ca vibhūsitassāti attho. Tattha ‘‘saṃyutta’’nti ‘‘saṃyogo’’ti ca atthato ekaṃ. Kesaṃ saṃyuttaṃ? Suttavaggānaṃ. Yathā hi byañjanasamudāyo padaṃ, evaṃ atthesu ca katāvadhiko padasamudāyo vākyaṃ, vākyasamudāyo suttaṃ, suttasamudāye vaggoti samaññā, tathā suttavaggasamudāye saṃyuttasamaññā. Saṃyujjantīti ettha suttavaggāti saṃyuttaṃ. Yadipi avayavavinimutto samudāyo nāma paramatthato natthi, avayave eva taṃtaṃsannivesavisiṭṭhe upādāya padādisamaññā viya suttavaggasamaññā saṃyuttasamaññā āgamasamaññā ca, tathāpi paramatthato avijjamānopi samudāyo buddhiparikappitarūpena vijjamāno viya gayhamāno avayavānaṃ adhiṭṭhānabhāvena voharīyati yathā ‘‘rukkhe sākhā’’ti, tasmā vuttaṃ ‘‘saṃyuttavaggapaṭimaṇḍitassā’’ti.
5.如此说明宝三宝的密合与利益，今为说明欲今次法义之详尽，以其具备种种功德，故有云：「此乃相应编集之经文分部」及「与天众相应分部」等言。此中「相应」意谓「结合」。何等结合？即经文分部。正如字词组合成语，语句组合成词组，词组集合成句子，句子排列成经，数经汇集成部，诸部合成相应经分部。此为相应。虽从究竟理而言无离散构成整体，但从散乱侧见，此单分组成连缀整体，譬如「树之枝叶」，故有「相应经文分部」之名。
Nanu saṃyuttavaggo eva āgamo, tassa pana kehi maṇḍananti? Na codetabbametaṃ. Bhavati hi abhinnepi vatthusmiṃ yathādhippetavisesāvabodhanato bhedakasamudācāro yathā ‘‘silāputtakassa sarīra’’nti. Āgamissanti ettha, etena, etasmā vā attatthaparatthādayoti āgamo, ādikalyāṇādiguṇasampattiyā uttamaṭṭhena taṃtaṃabhipatthitasamiddhihetutāya paṇḍitehi varitabbato varo, āgamo ca so varo cāti āgamavaro. Āgamasammatehi vā varoti āgamavaro, saṃyutto ca so āgamavaro cāti saṃyuttāgamavaro, tassa. Buddhānaṃ anubuddhā buddhānubuddhā, buddhānaṃ saccapaṭivedhaṃ anugamma paṭividdhasaccā aggasāvakādayo ariyā. Tehi atthasaṃvaṇṇanāguṇasaṃvaṇṇanānaṃ vasena saṃvaṇṇitassa.
然则所谓相应经文分部即是经、律、论三藏之一部分，其间有些学者称之为「编集」。此不必质疑。因其内涵一事一物真实存在，具名有别，如「沙弥之身」，从经律义理上皆有差别。其所谓「经」者，包括《阿含经》等，其分部乃为升华之法，依佛教根本正见与利益成就之上，诸智者当认真修习研究，故曰为「各藏之最优亦是最佳」，如是则名为「经集之最优」者。即在尊重经藏之最优中名为经集最优者。佛陀是觉者，追随佛真理且揭露妙谛的圣者，是最上道友弟子。由其解说法义之功德，故以此名之。
Atha vā buddhā ca anubuddhā ca buddhānubuddhāti yojetabbaṃ. Sammāsambuddheneva hi vinayasuttaabhidhammānaṃ pakiṇṇakadesanādivasena yo paṭhamaṃ attho vibhatto, so eva pacchā tesaṃ atthavaṇṇanāvasena saṅgītikārehi saṅgahaṃ āropitoti. Ettha ca saṃyuttānaṃ vaggā samūhāti saṃyuttavaggā, sagāthāvaggādayo. Tappariyāpannatāya saṃyuttesu vaggā saṃyuttavaggā, naḷavaggādayo. Saṃyuttāva vaggā saṃyuttavaggā. Tividhepi te ekasesanayena gahetvā vuttaṃ ‘‘saṃyuttavaggapaṭimaṇḍitassā’’ti.
或者说，关于佛陀与因所觉悟者的教法，谓为佛教教义的结集。正自觉者所论述的律藏与法藏等分散宣说的教义，如果就其中第一义展开阐释，之后以这些义理的阐述，通过集合者（集会者）加以归纳整理。这里所谓集会，是指章节称为群（vagga）与组（samūha），如同集（saṃyutta）或章（vagga）等。由于经文篇幅增加，称为集集合（saṃyuttavagga），不是单独的群。经文一律视作集（saṃyutta）与章节（vagga），用一词总结称为集章节。且这三类语义经常以单一概念表达，称为『集章节围绕者』。
Tattha sagāthāvagge tāva ekādasa saṃyuttāni aṭṭhatiṃsa vaggā. Nidānavagge nava saṃyuttāni ekūnacattālīsa vaggā. Khandhavagge ekādasa saṃyuttāni ekūnasaṭṭhi vaggā. Saḷāyatanavagge nava saṃyuttāni aṭṭhatiṃsa vaggā. Mahāvagge dvādasa saṃyuttāni aṭṭhacattālīsa vaggā. Idamettha saṃyuttantaravaggānaṃ parimāṇaṃ.
其中，在带有颂句的章节中，有十一集共计三十八章。缘起藏中有九集共计三十九章。蕴藏中有十一集共计五十九章。六处藏中有九集共计三十八章。大藏中有十二集共计四十八章。此即诸集内各集数量的约数。
Ñāṇappabhedajananassāti paṭiccasamuppādakhandhāyatanādikathābahulatāya gambhīrañāṇacariyāvibhāvanato paññāvibhāgasamuppādakassa. Idha pana ‘‘paññāppabhedajananassā’’ti svāyamāgamo thomito, saṃvaṇṇanāsu cāyaṃ ācariyassa pakati, yadidaṃ taṃtaṃsaṃvaṇṇanānaṃ ādito tassa tassa saṃvaṇṇetabbassa dhammassa visesaguṇakittanena thomanā. Tathā hi sumaṅgalavilāsinīpapañcasūdanīmanorathapūraṇīaṭṭhasālinīādīsu ca yathākkamaṃ ‘‘saddhāvahaguṇassa, paravādamathanassa, dhammakathikapuṅgavānaṃ vicittapaṭibhānajananassa, tassa gambhīrañāṇehi ogāḷhassa abhiṇhaso nānānayavicittassa abhidhammassā’’tiādinā thomanā katā.
所谓生起智慧分别者，是指缘起、五蕴、六入等主题多样，依靠深义智慧的修持而生起的智慧的分别。这里『生起智慧分别』是老师亲自宣说的威仪，且在之前的阐明文中，乃老师针对各自阐述的法，铭刻法义特征的赞叹。譬如在《善妙令人欢喜的五事赞》等经文中，有句适当的赞词如『信解具足，辩破他说，以及擅长阐扬正法者，因广大深奥智慧，且自在多言阿毗达摩法』等，皆为表达其赞叹之意。
§6
6. Attho kathīyati etāyāti atthakathā, atthakathāva aṭṭhakathā ttha-kārassa ṭṭha-kāraṃ katvā yathā ‘‘dukkhassa pīḷanaṭṭho’’ti. Āditoti ādimhi paṭhamasaṅgītiyaṃ. Chaḷabhiññatāya paramena cittavasibhāvena samannāgatattā jhānādīsu pañcavidhavasitāsambhāvato ca vasino, therā mahākassapādayo . Tesaṃ satehi pañcahi. Yāti yā aṭṭhakathā. Saṅgītāti atthaṃ kathetuṃ yuttaṭṭhāne ‘‘ayaṃ etassa attho, ayaṃ etassa attho’’ti saṅgahetvā vuttā. Anusaṅgītā ca yasattherādīhi pacchāpi dutiyatatiyasaṅgītīsu. Iminā attano saṃvaṇṇanāya āgamanavisuddhiṃ dasseti.
第六，所谓讨论义理者，是称为义趣注，是对义趣注里的义趣注解。此处以“苦之痛苦”为例，谓拆解主谓等关系。‘始’即指最初盛会或第一首集。目前所说乃具足六通、极佳心力及五种禅定等精神状态出的修习者，长老们如大咖萨巴长老等。他们所证的五五（五禅五慧）便是此等注疏。所谓‘去’，指有理理所适当的叙述，因言“这是此义，这是彼义”等俗套而成集。有关续集则以长老们述说第二、第三集义理。此即自他对法义阐明的纯正法源。
§7
7. Sīhassa lānato gahaṇato sīhaḷo, sīhakumāro, tabbaṃsajātatāya tambapaṇṇidīpe khattiyā, 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. Ettha dīpavāsīnanti jambudīpavāsīnaṃ, sīhaḷadīpavāsīnaṃ vā atthāya sīhaḷabhāsāya ṭhapitāti yojanā.
第七，关于狮子的称谓，狮吼意指雄狮，也指狮子幼子。因出身于铜叶岛的士族，称其为狮子，故有狮子之名。铜叶岛即今称为赞布提岛。‘后’义指之后。末篇时代得题于尼柯耶的中间部分，附加锡兰语义注。由此得知该义注非为通俗之作。故此义注专为“岛民”的利益，即赞布提岛及锡兰岛居民，以锡兰语阐释注疏而成立。
§8
8.Apanetvāti kañcukasadisaṃ sīhaḷabhāsaṃ apanetvā. Tatoti aṭṭhakathāto. Ahanti attānaṃ niddisati. Manoramaṃ bhāsanti māgadhabhāsaṃ. Sā hi sabhāvaniruttibhūtā paṇḍitamanaṃ ramayati. Tenevāha ‘‘tantinayānucchavika’’nti, pāḷigatiyā anulomikaṃ pāḷichāyānuvidhāyininti attho. Vigatadosanti asabhāvaniruttibhāsantararahitaṃ.
第八，所谓‘接收’，是指采纳类似斗笠的锡兰语，谓义注所用。‘那’，是指否定自我。‘曼诺拉玛’指的是掌故之美，是摩揭陀语。此语为纯熟的文言，悦人智者之心。故称为‘细绳之语’，意谓符合巴利方言的交替音译，去薮排害，去不文雅语境之意。
§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 khilamaddanākārena pavattā vimaticchedanī kathā. Suṭṭhunipuṇo saṇho vinicchayo etesanti sunipuṇavinicchayā. Atha vā vinicchinotīti vinicchayo vuttappakāravisayaṃ ñāṇaṃ. Suṭṭhu nipuṇo cheko vinicchayo etesanti yojetabbaṃ. Etena mahākassapāditheraparamparāgato, tato eva ca aviparīto saṇho sukhumo mahāvihāravāsīnaṃ vinicchayo, tassa pamāṇabhūtataṃ dasseti.
第九条“Samayaṃ avilomentoti”谓无矛盾成说。由此显示内容无错误，此为无抵触之义。正因无抵触，连南传上座部教义亦当于此表现。所谓“Theravaṃsadīpā”乃指具备长老戒法等条件之长老及大咖萨巴等者。他们传承师承，成为长老传记，因修习苦行，具足经典所载相续证量，于智慧明灯的照耀下发光，故称为“长老传记灯”。居于大寺院者，于诸方面皆已完善，此为结论。为阐明于典籍章节之处，断开混乱杂糅之言，是为彻底决断。对此精通断举者称为善断者。又称为断定者，即阐明论题内容之知。若具妥帖断见，此即为宜用之称。由此，由大咖萨巴长老传承而来，继而不反常的精妙细致大寺院僧众断见，表明具尺度之真义。
§10
10.Sujanassa cāti 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, cirakālappavattanāyāti attho. Idañhi atthappakāsanaṃ aviparītapadabyañjanasunikkhepassa atthasunayassa ca upāyabhāvato saddhammassa ciraṭṭhitiyā pavattati. Vuttañhetaṃ bhagavatā ‘‘dveme, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattanti. Katame dve? Sunikkhittañca padabyañjanaṃ attho ca sunīto’’ti (a. ni. 2.20).
第十条“苏煎那萨”亦谓音质合和。此显非唯印度诸岛居民之利益，亦包含善人之利益。故曰“非仅为住印度者利，亦应利益善人。”又示“钵罗盘尼印度诸岛居民亦当利益”，此义以引用等方便起见，故它们亦多有利益。所谓“长期持续之义”为“长期运行之意”，此即其义。此处为显扬义，基于无反常词义之显现，从而使正法长久持存。经中乃尊者世尊所说：“比库们，有二法令正法持久而无污秽且不失传，一为言辞精确，二为言意精要。”（阿含经2.20）
§11-12
11-12. Yaṃ atthavaṇṇanaṃ kattukāmo, tassā mahattaṃ pariharituṃ ‘‘sāvatthipabhūtīna’’ntiādi vuttaṃ. Tenevāha – ‘‘na idha bhiyyo vitthārakathaṃ karissāmi, na taṃ idha vicārayissāmī’’ti ca. Saṅgītīnaṃ dvinnanti dīghamajjhimanikāyānaṃ.
第十一至十二条。欲作义注者，劝勿过多，故称“如沙瓦提土豪”等语，已述之。并云：“今后不再详加注释，亦不在此深究。”所由乃二阿含--《增支部》《中部》《长部》合成之义。
§13
13. ‘‘Na idha bhiyyo vitthārakathaṃ karissāmī’’ti sāmaññato vuttassa atthassa avassayaṃ dassetuṃ ‘‘suttānaṃ panā’’tiādi vuttaṃ.
第十三条。谓“不再详释”之说，旨在于简略表达其义，故以“经文具有恒久之义”等语为示例。
§14
14. Yaṃ aṭṭhakathaṃ kattukāmo, tadekadesabhāvena visuddhimaggo gahetabboti kathikānaṃ upadesaṃ karonto tatta vicāritadhamme uddesavasena dasseti ‘‘sīlakathā’’tiādinā. Tattha sīlakathāti cārittavārittādivasena sīlassa vitthārakathā. Dhutadhammāti piṇḍapātikaṅgādayo terasa kilesadhunanakadhammā. Kammaṭṭhānāni sabbānīti pāḷiyaṃ āgatāni aṭṭhattiṃsa, aṭṭhakathāyaṃ dveti niravasesāni yogakammassa bhāvanāya pavattiṭṭhānāni. Cariyāvidhānasahitoti rāgacariyādīnaṃ sabhāgādividhānena sahito. Jhānāni cattāri rūpāvacarajjhānāni, samāpattiyo catasso arūpasamāpattiyo. Aṭṭhapi vā paṭiladdhamattāni jhānāni, samāpajjanavasibhāvappattiyā samāpattiyo. Jhānāni vā rūpārūpāvacarajjhānāni, samāpattiyo phalasamāpattinirodhasamāpattiyo.
第十四条。欲作注释者，应一门一类取清净之途，正如讲论家所示以“戒论”等名目来说明所思所讲之义。其中“戒论”即以行为戒律的详细释义为内容。所谓“愁法”等指食施等具三毒烦恼之恶法。作法共包括三十八种，注释中分作两部分，涵盖身心修习缓急调和法。所谓“行为法”为修习嗜爱等诸行为之相应方法。禅定有四色禅，入定亦有四无色定。得定或八定不一，入定及证得定果等。禅定既涵盖色无色等多种层级及入门胜境。
§15
15. Lokiyalokuttarabhedā cha abhiññāyo sabbā abhiññāyo. Ñāṇavibhaṅgādīsu āgatanayena ekavidhādinā paññāya saṅkaletvā sampiṇḍetvā nicchayo paññāsaṅkalananicchayo.
第十五条。世俗与超世间分别之六神通，皆为诸神通之总称。以智慧、分析等法综合而得，结合汇集成完整之见解。
§16
16. Paccayadhammānaṃ hetuādīnaṃ paccayuppannadhammānaṃ hetupaccayādibhāvo paccayākāro, tassa desanā paccayākāradesanā, paṭiccasamuppādakathāti attho. Sā pana nikāyantaraladdhisaṅkararahitatāya suṭṭhuparisuddhā, ghanavinibbhogassa ca sudukkaratāya nipuṇā saṇhasukhumā, ekattanayādisahitā ca tattha vicāritāti āha ‘‘suparisuddhanipuṇanayā’’ti. Paṭisambhidādīsu āgatanayaṃ avisajjetvāva vicāritattā avimuttatantimaggā.
16. 因缘法中，诸因缘起之理则由因缘诸法所成，其因缘之起始为因缘之形态。对此的宣说称为因缘形态之说，即缘起之义。此处所说者，因其得自部派间杂说之中，具清净无杂染之性质，文辞精炼难得，且结合一致性等义，共同探讨，故称之为『精净而圆熟之义』。在究察辨析等诸般智慧中，若摒弃其他事物，仅以未解脱者之路径为鉴，亦当如此审思。
§17
17.Iti pana sabbanti iti-saddo parisamāpane, pana-saddo vacanālaṅkāre, etaṃ sabbanti attho. Idhāti imissā aṭṭhakathāya. Na taṃ vicārayissāmi punaruttibhāvatoti adhippāyo.
17. 然尔，为终结“皆为”之语句，乃句末语气之修饰，此“皆为”即此义也。此处解释谓：在此即是本注疏所言之意。余下不再详加研讨，止于此意为断，谓之坚定的主张。
§18
18. Idāni tasseva avicāraṇassa ekantakāraṇaṃ niddhārento ‘‘majjhe visuddhimaggo’’tiādimāha. Tattha ‘‘majjhe ṭhatvā’’ti etena majjhaṭṭhabhāvadīpanena visesato catunnaṃ āgamānaṃ sādhāraṇaṭṭhakathā visuddhimaggo, na sumaṅgalavilāsiniādayo viya asādhāraṇaṭṭhakathāti dasseti. ‘‘Visesato’’ti ca idaṃ vinayābhidhammānampi visuddhimaggo yathārahaṃ atthavaṇṇanā hoti evāti katvā vuttaṃ.
18. 现在为明确该义中唯一不疑之理由，故称『中道清净之行』及类似语句。此中所谓『处于中间』，因其以中道之义加以说明，尤其指四经合论的共通注疏内容，此为清净之行法，无如《善妙光耀》等特殊注疏所述异常。所谓“尤其”，乃此清净之行不仅仅适用于律藏与法藏，而是在释义上的恰当阐明，谓之如此，故而讲说。
§19
19.Iccevāti iti eva. Tampīti visuddhimaggampi. Etāyāti sāratthappakāsiniyā.
19. 即此言『如此』。由此故又称之为清净之行。此语谓为旨义之阐明。
Ettha ca ‘‘sīhaḷadīpaṃ ābhatā’’tiādinā aṭṭhakathākaraṇassa nimittaṃ dasseti, ‘‘dīpavāsīnamatthāya sujanassa ca tuṭṭhatthaṃ ciraṭṭhitatthañca dhammassā’’ti etehi payojanaṃ, ‘‘saṃyuttāgamavarassa atthaṃ pakāsayissāmī’’ti etena piṇḍatthaṃ, ‘‘apanetvāna tatohaṃ sīhaḷabhāsa’’ntiādinā ‘‘sāvatthipabhūtīna’’ntiādinā ‘‘sīlakathā’’tiādinā ca karaṇappakāraṃ. Heṭṭhimanikāyesu visuddhimagge ca vicāritānaṃ atthānaṃ avicāraṇampi hi idha karaṇappakāro evāti.
此中并以『锡兰岛被光照』诸语表明本注疏作义之缘起，谓『岛上住者及贤达满足长久妙法所在』，此为目的，且称『将阐明相应相应部派经的义理』，以此整合本义；又述『承传锡兰方言』、『沙伐提广大地域』、『戒律说法』等为作义途径。此种作义手法，即为前述清净之行中详述过的义理不疑所在。
Ganthārambhakathāvaṇṇanā niṭṭhitā. · 著述开端论说的解释已结束。