2. Dasasikkhāpadaṃ · 2. 十学处义注
1. Saraṇattayavaṇṇanā一、三归依阐释
Buddhavibhāvanā佛之阐释
Idāni yaṃ vuttaṃ ‘‘buddhaṃ saraṇagamanaṃ, gamakañca vibhāvaye’’ti, tattha sabbadhammesu appaṭihatañāṇanimittānuttaravimokkhādhigamaparibhāvitaṃ khandhasantānamupādāya, paññattito sabbaññutaññāṇapadaṭṭhānaṃ vā saccābhisambodhimupādāya paññattito sattaviseso buddho. Yathāha –
现在所说“佛陀是依止所至，亦开启行者”的教义，是指在一切法中，凭借无所障碍的智慧因缘，得究竟解脱，洞察五蕴集体；或依智慧之具足，或依真理觉悟之成就，有七种特别差别的佛陀。以下经文作证——
‘‘Buddhoti yo so bhagavā sayambhū anācariyako pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi, tattha ca sabbaññutaṃ patto, balesu ca vasībhāva’’nti (mahāni. 192; cūḷani. pārāyanatthutigāthāniddesa 97; paṭi. ma. 1.161).
“所谓佛者，即世尊，是自觉者，无有过失，初显现于未曾修习过之法中，于真实真理无所妨碍，完全获得了智慧，并在恶习中得以安住。”（出自《大念处经》192；《小念处经》及胜义歌诀97；《相应部》一章161）
Ayaṃ tāva atthato buddhavibhāvanā.
这就是佛的义理讲解的粗略意思。
Byañjanato pana ‘‘bujjhitāti buddho, bodhetāti buddho’’ti evamādinā nayena veditabbo. Vuttañcetaṃ –
然而从字面上说，应以“觉者即佛，悟者即佛”的方式理解。经典言明——
‘‘Buddhoti kenaṭṭhena buddho? Bujjhitā saccānīti buddho, bodhetā pajāyāti buddho, sabbaññutāya buddho, sabbadassāvitāya buddho, anaññaneyyatāya buddho, vikasitāya buddho, khīṇāsavasaṅkhātena buddho, nirupakkilesasaṅkhātena buddho, ekantavītarāgoti buddho, ekantavītadosoti buddho, ekantavītamohoti buddho, ekantanikkilesoti buddho, ekāyanamaggaṃ gatoti buddho, eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti buddho, abuddhivihatattā buddhipaṭilābhā buddho. Buddhoti netaṃ nāmaṃ mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ, na samaṇabrāhmaṇehi kataṃ, na devatāhi kataṃ, vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutaññāṇassa paṭilābhā sacchikā paññatti yadidaṃ buddho’’ti (mahāni. 192; cūḷani. pārāyanatthutigāthāniddesa 97; paṭi. ma. 1.162).
“何谓佛？佛即了知真实真理者；佛即令众生生起觉知者；佛即具足智慧者；佛即遍见一切者；佛即不可分别破坏者；佛即已具成者；佛即断除贪欲污染者；佛即断除烦恼污染者；佛即独离贪欲者；佛即独离嗔恨者；佛即独离愚痴者；佛即完全无烦恼者；佛即入一乘道者；佛即独证无上正觉者；佛即因无明消除而得智慧的；佛这名称，非因母亲所作，非因父亲、兄弟、姐妹、亲友、婆罗门、天、或其他所赐，乃是依佛陀们觉悟、智慧根本，实现悉知成就所加的名称。”（出自《大念处经》192；《小念处经》及胜义歌诀97；《相应部》一章162）
Ettha ca yathā loke avagantā avagatoti vuccati, evaṃ bujjhitā saccānīti buddho. Yathā paṇṇasosā vātā paṇṇasusāti vuccanti, evaṃ bodhetā pajāyāti buddho. Sabbaññutāya buddhoti sabbadhammabujjhanasamatthāya buddhiyā buddhoti vuttaṃ hoti. Sabbadassāvitāya buddhoti sabbadhammabodhanasamatthāya buddhiyā buddhoti vuttaṃ hoti. Anaññaneyyatāya buddhoti aññena abodhito sayameva buddhattā buddhoti vuttaṃ hoti. Vikasitāya buddhoti nānāguṇavikasanato padumamiva vikasanaṭṭhena buddhoti vuttaṃ hoti. Khīṇāsavasaṅkhātena buddhoti evamādīhi cittasaṅkocakaradhammapahānato niddākkhayavibuddho puriso viya sabbakilesaniddākkhayavibuddhattā buddhoti vuttaṃ hoti. Ekāyanamaggaṃ gatoti buddhoti buddhiyatthānaṃ gamanatthapariyāyato yathā maggaṃ gatopi puriso gatoti vuccati, evaṃ ekāyanamaggaṃ gatattāpi buddhoti vuccatīti dassetuṃ vuttaṃ. Eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti buddhoti na parehi buddhattā buddho, kintu sayameva anuttaraṃ sammāsambodhiṃ abhisambuddhattā buddhoti vuttaṃ hoti . Abuddhivihatattā buddhipaṭilābhā buddhoti buddhi buddhaṃ bodhoti pariyāyavacanametaṃ. Tattha yathā nīlarattaguṇayogato ‘‘nīlo paṭo, ratto paṭo’’ti vuccati, evaṃ buddhiguṇayogato buddhoti ñāpetuṃ vuttaṃ hoti. Tato paraṃ buddhoti netaṃ nāmanti evamādi atthamanugatā ayaṃ paññattīti bodhanatthaṃ vuttanti evarūpena nayena sabbesaṃ padānaṃ buddhasaddassa sādhanasamattho attho veditabbo.
此处犹如在世俗中所说“未觉者即未知，已觉者即已知”一样，当知“了知真实真理”即为佛。犹如以树叶响声称“风”一样，以令生起觉知称为佛。因具遍知故称佛，因具遍见故称佛，因不为他所知故称佛，因发展多种功用故称佛。因烦恼断除故称佛，如同彻底消灭火焰的燃烧者般称佛。因入一道故称佛，如人虽已到路终点仍称“在路上”，佛亦然称佛。当独觉无上正觉时称佛，不他人，而是自觉正觉。因智慧之获得而称为佛，如同称带有蓝色与红色的染料为“蓝红色”一样。由此可见，佛乃名称，乃根据意义而制定，意在指示启发，因此此名称应被理解为表达佛陀一切词义的代称。
Ayaṃ byañjanatopi buddhavibhāvanā.
此处所说的『标志』者，亦是佛义解说。
Saraṇagamanagamakavibhāvanā归依之去与不去之阐释
Idāni saraṇagamanādīsu hiṃsatīti saraṇaṃ, saraṇagatānaṃ teneva saraṇagamanena bhayaṃ santāsaṃ dukkhaṃ duggatiṃ parikkilesaṃ hiṃsati vidhamati nīharati nirodhetīti attho. Atha vā hite pavattanena ahitā ca nivattanena sattānaṃ bhayaṃ hiṃsatīti buddho, bhavakantārā uttaraṇena assāsadānena ca dhammo, appakānampi kārānaṃ vipulaphalapaṭilābhakaraṇena saṅgho. Tasmā imināpi pariyāyena taṃ ratanattayaṃ saraṇaṃ. Tappasādataggarutāhi vihataviddhaṃsitakileso tapparāyaṇatākārappavatto aparappaccayo vā cittuppādo saraṇagamanaṃ. Taṃsamaṅgī satto taṃ saraṇaṃ gacchati, vuttappakārena cittuppādena ‘‘esa me saraṇaṃ, esa me parāyaṇa’’nti evametaṃ upetīti attho . Upento ca ‘‘ete mayaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāma, dhammañca, upāsake no bhagavā dhāretū’’ti tapussabhallikādayo viya samādānena vā, ‘‘satthā me, bhante, bhagavā, sāvakohamasmī’’ti (saṃ. ni. 2.154) mahākassapādayo viya sissabhāvūpagamanena vā, ‘‘evaṃ vutte brahmāyu brāhmaṇo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā tikkhattuṃ udānaṃ udānesi ‘namo tassa bhagavato arahato sammāsambuddhassa. Namo tassa…pe… sammāsambuddhassā’’’ti (ma. ni. 2.388) brahmāyuādayo viya tappoṇattena vā, kammaṭṭhānānuyogino viya attasanniyyātanena vā, ariyapuggalā viya saraṇagamanupakkilesasamucchedena vāti anekappakāraṃ visayato kiccato ca upeti.
如今在依止皈依等诸事中之伤害，所谓皈依即依止。对皈依者以皈依之行而生起害怕、惶恐、苦恼、恶趣、烦恼、伤害、灭绝，此即其义。或以利益之推行，或以不利益之退转，使众生生起恐惧而受其害者，则是佛为教法，乃至生死苦难之超越、息灭之证授与者；乃至出于少量修行者，毕竟以利益多果之成就，集体僧团亦如是。因此以此种种不同模式，以三宝为皈依。修习苦行者因贪、嗔、痴烦恼之强烈破坏，或因修持止息，或因依止皈依心之起住，众生乃离散、除灭诸恶而得止息，以此缘故得依止皈依。此生者依此皈依往竟，心生发言：“此为我皈依，此为我归依”，如是而得。由此庄严，众生以皈依恭敬礼敬世尊法宝，诚心不忘：“世尊是我皈依，法是我皈依，愿世尊护佑我们居士。”如同波树沙迦等以虔敬身心恭敬礼敬；复有长老咖萨巴等以弟子身份践行皈依；波师乘等以深信不疑而虔诚称念圣号，诵以：“礼敬彼世尊、阿拉汉、正自觉者”，亦以正确戒行、修持功德、奉行精进、常修法门、执持三宝，像诸圣人一般，以此多种方式从广泛领域而归依三宝。
Ayaṃ saraṇagamanassa gamakassa ca vibhāvanā.
此即皈依的前行及内涵之解说。
Bhedābhedaphaladīpanā别异与不别异之果的显示
Idāni ‘‘bhedābhedaṃ phalañcāpi, gamanīyañca dīpaye’’ti vuttānaṃ bhedādīnaṃ ayaṃ dīpanā, evaṃ saraṇagatassa puggalassa duvidho saraṇagamanabhedo – sāvajjo ca anavajjo ca. Anavajjo kālakiriyāya, sāvajjo aññasatthari vuttappakārappavattiyā, tasmiñca vuttappakāraviparītappavattiyā. So duvidhopi puthujjanānameva. Buddhaguṇesu aññāṇasaṃsayamicchāñāṇappavattiyā anādarādippavattiyā ca tesaṃ saraṇaṃ saṃkiliṭṭhaṃ hoti. Ariyapuggalā pana abhinnasaraṇā ceva asaṃkiliṭṭhasaraṇā ca honti. Yathāha ‘‘aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ diṭṭhisampanno puggalo aññaṃ satthāraṃ uddiseyyā’’ti (a. ni. 1.276; ma. ni. 3.128; vibha. 809). Puthujjanā tu yāvadeva saraṇabhedaṃ na pāpuṇanti, tāvadeva abhinnasaraṇā. Sāvajjova nesaṃ saraṇabhedo, saṃkileso ca aniṭṭhaphalado hoti. Anavajjo avipākattā aphalo, abhedo pana phalato iṭṭhameva phalaṃ deti.
如今所说「分别与不分别、果报与果报、归依与发扬」的分别，此即对所说分别之一种说明。如此对皈依者二种皈依分别——即正皈依与邪皈依。邪皈依乃无时行之皈依，正皈依则依于他者所说之法及教法之正确推行，在此正与邪互异之条件上产生。此二种皈依差别，亦即普通凡夫名称也。于佛之功德，因智识疑惑，及因无敬之起，当中其皈依多污秽杂染。然圣人皈依为一体皈依，彼不染污皈依。且如经云：「此八处，长老们，此非空隙，有正见之人不会指示别师」。凡夫则不至于现得皈依分别，则不现得圣人皈依。皈依差别乃是凡夫专有，且为杂染而祸害无益。又邪皈依者无果无报，不分别皈依则生如意果报，二者不同。
Yathāha –
如经言——
‘‘Yekeci buddhaṃ saraṇaṃ gatāse, na te gamissanti apāyabhūmiṃ;
「若有人皈依佛者，必不堕落恶趣；
Pahāya mānusaṃ dehaṃ, devakāyaṃ paripūressantī’’ti. (dī. ni. 2.332; saṃ. ni. 1.37);
放弃人身，应当转而归依天身。
Tatra ca ye saraṇagamanupakkilesasamucchedena saraṇaṃ gatā, te apāyaṃ na gamissanti. Itare pana saraṇagamanena na gamissantīti evaṃ gāthāya adhippāyo veditabbo.
在此，诸若因断尽归依而生起的烦恼，已得归依者，则不堕恶趣。反之，若仅仅只是归依而未断烦恼，则必堕恶趣。此理应当依照此偈语而知晓。
Ayaṃ tāva bhedābhedaphaladīpanā.
此处乃是分别显明有断无断果报的教说。
Gamanīyadīpanā应去之显示
Gamanīyadīpanāyaṃ codako āha – ‘‘buddhaṃ saraṇaṃ gacchāmī’’ti ettha yo buddhaṃ saraṇaṃ gacchati, esa buddhaṃ vā gaccheyya saraṇaṃ vā, ubhayathāpi ca ekassa vacanaṃ niratthakaṃ. Kasmā? Gamanakiriyāya kammadvayābhāvato. Na hettha ‘‘ajaṃ gāmaṃ netī’’tiādīsu viya dvikammakattaṃ akkharacintakā icchanti.
关于应当归依的教示，论者说：“我归依佛。”但在此，若有人归依佛，则是归依佛或归依法，二者皆可；而“归依”一语单独而言则没有实际含义。何以故？因归依行为无二回事。并非如同“我带领母鹿去村落”等语那样，二重业行为为人所欲。
‘‘Gacchateva pubbaṃ disaṃ, gacchati pacchimaṃ disa’’ntiādīsu (saṃ. ni. 1.159; 3.87) viya sātthakamevāti ce? Na, buddhasaraṇānaṃ samānādhikaraṇabhāvassānadhippetato. Etesañhi samānādhikaraṇabhāve adhippete paṭihatacittopi buddhaṃ upasaṅkamanto buddhaṃ saraṇaṃ gato siyā. Yañhi taṃ buddhoti visesitaṃ saraṇaṃ, tamevesa gatoti. ‘‘Etaṃ kho saraṇaṃ khemaṃ, etaṃ saraṇamuttama’’nti (dha. pa. 192) vacanato samānādhikaraṇattamevāti ce? Na, tattheva tabbhāvato. Tattheva hi gāthāpade etaṃ buddhādiratanattayaṃ saraṇagatānaṃ bhayaharaṇattasaṅkhāte saraṇabhāve abyabhicaraṇato ‘‘khemamuttamañca saraṇa’’nti ayaṃ samānādhikaraṇabhāvo adhippeto, aññattha tu gamisambandhe sati saraṇagamanassa appasiddhito anadhippetoti asādhakametaṃ. ‘‘Etaṃ saraṇamāgamma, sabbadukkhā pamuccatī’’ti ettha gamisambandhepi saraṇagamanapasiddhito samānādhikaraṇattamevāti ce? Na pubbe vuttadosappasaṅgato. Tatrāpi hi samānādhikaraṇabhāve sati etaṃ buddhadhammasaṅghasaraṇaṃ paṭihatacittopi āgamma sabbadukkhā pamucceyyāti evaṃ pubbe vuttadosappasaṅgo eva siyā, na ca no dosena atthi atthoti asādhakametaṃ. Yathā ‘‘mamañhi, ānanda, kalyāṇamittaṃ āgamma jātidhammā sattā jātiyā parimuccantī’’ti (saṃ. ni. 1.129) ettha bhagavato kalyāṇamittassa ānubhāvena parimuccamānā sattā ‘‘kalyāṇamittaṃ āgamma parimuccantī’’ti vuttā. Evamidhāpi buddhadhammasaṅghassa saraṇassānubhāvena muccamāno ‘‘etaṃ saraṇamāgamma, sabbadukkhā pamuccatī’’ti vuttoti evamettha adhippāyo veditabbo.
“他向东去，他向西去”等语，若说只为表义，则不然，乃因佛之归依所共同的场所观点所起。由此共同场所之故，即使心有忌惮之念者，若面向佛亦当归依佛；何谓佛？即所特指之佛也。若解“此乃安乐之依，此乃至上之依”（《法句经》192偈），是指归依佛法僧三宝中有归依者，彼处佛宝之归依共处之义也。此偈文中归依者对于佛等尊贵之尊依，具有断除恐怖及常住以不违犯的归依状态，此即共同场所之体现。若论至行走相关归依，则因归依行未显著且无明言之“此是至上依”之事，是为不可成立。若云“皈依此依，断一切苦”，即便就行走而言，归依未立定此共同场所之境，也不可说此为至上共处之义。更何况从前所说不净见之缠结。即使于共同场所着，于佛法僧宝之依虽心存忌惮，而皈依后能断一切苦，依照前文之不净见缠结理当成立，不存无效之说。正如经言：“我阿难，有善友在，众生因生死习性，随善友而断生死。”此处因佛法僧三宝之依归及佛所教导，而断除苦难，故言“皈依此则断一切苦”，此义理当知。
Evaṃ sabbathāpi na buddhassa gamanīyattaṃ yujjati, na saraṇassa, na ubhayesaṃ, icchitabbañca gacchāmīti niddiṭṭhassa gamakassa gamanīyaṃ, tato vattabbā ettha yuttīti. Vuccate –
如此无论何时，佛身行走之义均不附合，归依意义亦不相违，二者皆不可称为所应行。既已指明此行当为可行，则当对此加以论述。谓曰——
Buddhoyevettha gamanīyo, gamanākāradassanatthaṃ tu taṃ saraṇavacanaṃ, buddhaṃ saraṇanti gacchāmi. Esa me saraṇaṃ, esa me parāyaṇaṃ, aghassa, tātā, hitassa ca vidhātāti iminā adhippāyena etaṃ gacchāmi bhajāmi sevāmi payirupāsāmi, evaṃ vā jānāmi bujjhāmīti. Yesañhi dhātūnaṃ gatiattho buddhipi tesaṃ atthoti. Iti-saddassa appayogā ayuttamiti ce? Taṃ na. Tattha siyā – yadi cettha evamattho bhaveyya, tato ‘‘aniccaṃ rūpaṃ aniccaṃ rūpanti yathābhūtaṃ pajānātī’’ti evamādīsu (saṃ. ni. 3.55, 85) viya iti-saddo payutto siyā, na ca payutto, tasmā ayuttametanti. Tañca na, kasmā? Tadatthasambhavā. ‘‘Yo ca buddhañca dhammañca saṅghañca saraṇaṃ gato’’ti evamādīsu (dha. pa. 190) viya idhāpi iti-saddassa attho sambhavati, na ca vijjamānatthasambhavā iti-saddā sabbattha payujjanti, appayuttassāpettha payuttassa viya iti-saddassa attho viññātabbo aññesu ca evaṃjātikesu, tasmā adoso eva soti. ‘‘Anujānāmi, bhikkhave, tīhi saraṇagamanehi pabbajja’’ntiādīsu (mahāva. 34) saraṇasseva gamanīyato yaṃ vuttaṃ ‘‘gamanākāradassanatthaṃ tu saraṇavacana’’nti, taṃ na yuttamiti ce. Taṃ nāyuttaṃ. Kasmā? Tadatthasambhavā eva. Tatrāpi hi tassa attho sambhavati, yato pubbasadisameva appayuttopi payutto viya veditabbo. Itarathā hi pubbe vuttadosappasaṅgo eva siyā, tasmā yathānusiṭṭhameva gahetabbaṃ.
世尊的归依宜当如此，从归依言辞的显现来看，即是称为归依佛。我往依佛，佛是我所依之所、我投靠之彼岸，此非障碍且为利益，故我以此原则而往、奉行、侍奉、恭敬，深知如是，必然觉悟。所谓诸法所依归趣，亦即清净的意味。对于“如此语句”若云无关，非也。理由在于——如若此地此处意指如此义理，则“无常法”“无常法”等诸语，依其本义而知，连缀之词亦可成立，非断绝无连缀，故非无关。又何以非无关？此义理的依据所在。谓“彼往依佛及法及僧”，诸如此例，亦能生起此“如此语句”的对应义理。此语非因学问缘起而生，而普遍连缀使用，因此其义当分别计较，非为污点，而为正理。复次，如《大梵天王经》中说：“我许诸比库当以三归依而出家”等句，乃说归依即是往就归依言语之理，若言此不合适亦非正当，亦是由于其义成立。此处亦如是，曾有前例，虽曾用语未方正，但犹应视同正方正用，其他则仅因未得当故也。故应照旧有习惯依教法规范细致承袭。
Ayaṃ gamanīyadīpanā.
此即往依之启示。
Dhammasaṅghasaraṇavibhāvanā法归依与僧归依之阐释
Idāni yaṃ vuttaṃ ‘‘dhammaṃ saraṇamiccādi, dvayepesa nayo mato’’ti ettha vuccate – yvāyaṃ ‘‘buddhaṃ saraṇaṃ gacchāmī’’ti ettha atthavaṇṇanānayo vutto, ‘‘dhammaṃ saraṇaṃ gacchāmi, saṅghaṃ saraṇaṃ gacchāmī’’ti etasmimpi padadvaye esova veditabbo. Tatrāpi hi dhammasaṅghānaṃ atthato byañjanato ca vibhāvanamattameva asadisaṃ, sesaṃ vuttasadisameva. Yato yadevettha asadisaṃ, taṃ vuccate – maggaphalanibbānāni dhammoti eke. Bhāvitamaggānaṃ sacchikatanibbānānañca apāyesu apatanabhāvena dhāraṇato paramassāsavidhānato ca maggavirāgā eva imasmiṃ atthe dhammoti amhākaṃ khanti, aggappasādasuttañceva sādhakaṃ. Vuttañcettha ‘‘yāvatā, bhikkhave, dhammā saṅkhatā , ariyo aṭṭhaṅgiko maggo tesaṃ aggamakkhāyatī’’ti evamādi (a. ni. 4.34; itivu. 90).
今所说“归依法等二者政策已定”是指“我往依佛”一句所作意涵说明：归依法、归依僧两字应如此理解。此中法与僧乃具说明义理与区别之效，差异甚著，相较于其他同类有所不同。若此等法的差别，称为诸法之道、果、涅槃者，谓追求修习正道真实涅槃者，持有除灭烦恼诸习惯及最高稳定断灭者，即为法。此义理以佛陀所说诸经典、如《八正道经》等为明证。
Catubbidhaariyamaggasamaṅgīnaṃ catusāmaññaphalasamadhivāsitakhandhasantānānañca puggalānaṃ samūho diṭṭhisīlasaṅghātena saṃhatattā saṅgho. Vuttañcetaṃ bhagavatā –
四种诚实修道具足住持，并持四般若果实果证诸有漏根之人集会，以正见、持戒、和合僧团为体即是僧团。如世尊所说——
‘‘Taṃ kiṃ maññasi, ānanda, ye vo mayā dhammā abhiññā desitā, seyyathidaṃ, cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo, passasi no tvaṃ, ānanda, imesu dhammesu dvepi bhikkhū nānāvāde’’ti (ma. ni. 3.43).
“于尔汝等，阿难，当我所现所说法中，四念处、四正勤、四神足、五根、五力、七觉支、圣八正道，当见汝中二比库不同语见。”（中部）
Ayañhi paramatthasaṅgho saraṇanti gamanīyo. Sutte ca ‘‘āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’’ti (itivu. 90; a. ni. 4.34, 181) vutto. Etaṃ pana saraṇaṃ gatassa aññasmimpi bhikkhusaṅghe vā bhikkhunisaṅghe vā buddhappamukhe vā saṅghe sammutisaṅghe vā catuvaggādibhede ekapuggalepi vā bhagavantaṃ uddissa pabbajite vandanādikiriyāya saraṇagamanaṃ neva bhijjati na saṃkilissati, ayamettha viseso. Vuttāvasesantu imassa dutiyassa ca saraṇagamanassa bhedābhedādividhānaṃ pubbe vuttanayeneva veditabbaṃ. Ayaṃ tāva ‘‘dhammaṃ saraṇamiccādi, dvayepesa nayo mato’’ti etassa vaṇṇanā.
此乃最高僧众，宜当依止。经中亦说“应供、应护、应敬、合掌可敬者，是世无上福田”等语。然此归依之人，不论是于他僧团或比库尼僧团，或佛陀面前，及获僧团认可分教别等，单一人对世尊所发出家礼拜行持的归依言辞与依止行为，既不龃龉烦扰，亦无冲突，此即特殊之处。最后亦有对此第二归依行为之区分及不区分的说法，皆当依前文所说教法而分别体察。这就是“归依法等二政策已定”句的释义。
Anupubbavavatthānakāraṇaniddeso次第安立理由的阐释
Idāni anupubbavavatthāne, kāraṇañca viniddiseti ettha etesu ca tīsu saraṇavacanesu sabbasattānaṃ aggoti katvā paṭhamaṃ buddho, tappabhavato tadupadesitato ca anantaraṃ dhammo, tassa dhammassa ādhārakato tadāsevanato ca ante saṅgho. Sabbasattānaṃ vā hite niyojakoti katvā paṭhamaṃ buddho, tappabhavato sabbasattahitattā anantaraṃ dhammo, hitādhigamāya paṭipanno adhigatahito cāti katvā ante saṅgho saraṇabhāvena vavatthapetvā pakāsitoti evaṃ anupubbavavatthāne kāraṇañca viniddise.
现在在渐次说明的开端中，说明缘起，于此及这三种皈依语中，将一切众生视为领导者而称赞之，首先是佛，谓其为觉悟者。从佛的说法教导之后紧接着的是法，因依止此法而修习之；最后是僧团，因依止修行僧团而共修之。以一切众生的利益为动机而行，谓佛是首领，即一切众生利益之首领。紧接着法，作为行持而达成众生利益，之后是利益而得的僧团。最后以皈依为根本归依，示现全貌。如此在渐次说明的开端中说明缘起。
Upamāpakāsanā譬喻的显示
Idāni yampi vuttaṃ ‘‘saraṇattayametañca, upamāhi pakāsaye’’ti , tampi vuccate – ettha pana puṇṇacando viya buddho, candakiraṇanikaro viya tena desito dhammo, puṇṇacandakiraṇasamuppāditapīṇito loko viya saṅgho. Bālasūriyo viya buddho, tassa rasmijālamiva vuttappakāro dhammo, tena vihatandhakāro loko viya saṅgho. Vanadāhakapuriso viya buddho, vanadahanaggi viya kilesavanadahano dhammo, daḍḍhavanattā khettabhūto viya bhūmibhāgo daḍḍhakilesattā puññakkhettabhūto saṅgho. Mahāmegho viya buddho, salilavuṭṭhi viya dhammo, vuṭṭhinipātūpasamitareṇu viya janapado upasamitakilesareṇu saṅgho. Susārathi viya buddho, assājānīyavinayūpāyo viya dhammo, suvinītassājānīyasamūho viya saṅgho. Sabbadiṭṭhisalluddharaṇato sallakatto viya buddho, salluddharaṇūpāyo viya dhammo, samuddhaṭasallo viya jano samuddhaṭadiṭṭhisallo saṅgho. Mohapaṭalasamuppāṭanato vā sālākiyo viya buddho, paṭalasamuppāṭanupāyo viya dhammo, samuppāṭitapaṭalo vippasannalocano viya jano samuppāṭitamohapaṭalo vippasannañāṇalocano saṅgho. Sānusayakilesabyādhiharaṇasamatthatāya vā kusalo vejjo viya buddho, sammā payuttabhesajjamiva dhammo, bhesajjapayogena samupasantabyādhi viya janasamudāyo samupasantakilesabyādhānusayo saṅgho.
现在当说『何以譬喻此三皈依』时，这亦被称为譬喻。此中佛如满月，法如月光，僧团如以满月光所辉映的世界。佛如愚昧者所见日光，法如其自生的光网，僧团如驱逐黑暗的世界。佛如林中纵火者，法如火焰，僧团如因火燃燎的田地，三者同现烦恼如烈火，功德如沃土护持僧团。佛如大云，法如雨水，僧团如因雨息的国土。佛如良善驾车者，法如精熟驾驭的根本，僧团如精进驾车的群体。佛从破除诸见出发，法为破见的手段，众生如除去彼见的声响。佛如开启痴迷之门者，法为开启痴门的手段，众生如见痴迷门被开启的光明之人。佛如擅长除去烦恼病者，法为正药，众生如因药止病安乐的群体。
Atha vā sudesako viya buddho, sumaggo viya khemantabhūmi viya ca dhammo, maggappaṭipanno khemantabhūmippatto viya saṅgho. Sunāviko viya buddho, nāvā viya dhammo, pārappatto sampattiko viya jano saṅgho. Himavā viya buddho, tappabhavosadhamiva dhammo, osadhūpabhogena nirāmayo viya jano saṅgho. Dhanado viya buddho, dhanaṃ viya dhammo, yathādhippāyaṃ laddhadhano viya jano sammāladdhaariyadhano saṅgho. Nidhidassanako viya buddho, nidhi viya dhammo, nidhippatto viya jano saṅgho.
或如善于指示善地的佛，法如正路，僧团如修习正路者。佛如船家，法如船只，众生如渡过彼岸的行者。佛如喜马拉雅山，法如滋凉之泉，众生如因泉得痊愈者。佛如富翁，法如财富，众生如得珍宝妥善保管之人。佛如宝藏守护者，法如宝藏，众生如获得宝藏的人。
Apica abhayado viya vīrapuriso buddho, abhayamiva dhammo, sampattābhayo viya jano accantasabbabhayo saṅgho. Assāsako viya buddho, assāso viya dhammo, assatthajano viya saṅgho. Sumitto viya buddho, hitūpadeso viya dhammo, hitūpayogena pattasadattho viya jano saṅgho. Dhanākaro viya buddho, dhanasāro viya dhammo, dhanasārūpabhogo viya jano saṅgho. Rājakumāranhāpako viya buddho, sīsanhānasalilaṃ viya dhammo, sunhātarājakumāravaggo viya saddhammasalilasunhāto saṅgho. Alaṅkārakārako viya buddho, alaṅkāro viya dhammo, alaṅkatarājaputtagaṇo viya saddhammālaṅkato saṅgho. Candanarukkho viya buddho, tappabhavagandho viya dhammo, candanupabhogena santapariḷāho viya jano saddhammūpabhogena santapariḷāho saṅgho. Dāyajjasampadānako viya pitā buddho, dāyajjaṃ viya dhammo, dāyajjaharo puttavaggo viya saddhammadāyajjaharo saṅgho. Vikasitapadumaṃ viya buddho, tappabhavamadhu viya dhammo, tadupabhogībhamaragaṇo viya saṅgho. Evaṃ saraṇattayametañca, upamāhi pakāsaye.
又如无畏勇士佛，法如无畏，众生如皆斩断一切恐惧者。佛如吹嘘者，法如吹嘘，僧团如感于吹嘘者。佛如善友，法如导师的教诲，众生如获正利益者。佛如财富创造者，法如财富源泉，众生如享用此财富者。佛如王子嬉戏者，法如祝福甘露，僧团如浸浴于法水者。佛如饰品制造者，法如饰物，僧团如佩戴正法饰物的王子。佛如檀香树，法如香气，众生如受香气饶益者。佛如赏赐之父，法如赏赐，僧团如成就施捨的子孙。佛如盛开莲花，法如蜜甘露，僧团如蜂群享用其法蜜。如此论及三皈依的譬喻。
Ettāvatā ca yā pubbe ‘‘kena kattha kadā kasmā, bhāsitaṃ saraṇattaya’’ntiādīhi catūhi gāthāhi atthavaṇṇanāya mātikā nikkhittā, sā atthato pakāsitā hotīti.
先前有四句颂歌释明‘何为何时何处由谁所说三皈依’等问题，其意义及内容皆已归纳，是故此旨理已完整表现。
Paramatthajotikāya khuddakapāṭha-aṭṭhakathāya · 《小诵注》之《阐明胜义》中
Saraṇattayavaṇṇanā niṭṭhitā. · 三皈依的解释完毕。