1. Saraṇattayaṃ · 1. 三归依随附
Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者。
Khuddakanikāye · 小部中。
Nettivibhāvinī · 《导论阐明》。
Ganthārambhakathā
论著开篇之语
Yajitabbaṃ yajitvāna, namitabbaṃ namāmahaṃ;
应当供养者，供养之后，应当礼拜恭敬；
Yajanādyānubhāvena, antarāye jahaṃ sadā.
凭借供养等的利益，常当摒弃障碍。
Yena yā racitā netti, yena sā anumoditā;
那由谁所建立的网络，那由谁所赞许的；
Yehi saṃvaṇṇanā katā, tesānubhāvanissito.
借诸多种描述方式所作的，正依靠那些的利益。
Kiñci kiñci saritvāna, līnālīnānusandhyādiṃ;
事事倚赖着、承接着，内蕴细微持续之理；
Karissaṃ jinasuttānaṃ, hitaṃ nettivibhāvanaṃ.
这是修习尊者所成诸经文的善巧解释，说明其利益之义。
Appameyyaguṇo mahādhammarājavhayo bhave;
其功德无量，堪比广大法王的寿命延长；
Acchariyo abbhuto yo, bodhisambhārapūraṇo.
其奇妙异常，无可比拟，乃饶具成佛素材之珍宝也。
Nānāraṭṭhissarissaro, seṭṭho sāsanapaggaho;
于众多国之中最上，奉持正法之首领；
Pāsaṃsarājapāsaṃso, narācinteyyacintako.
如同缚罗国之王的纽带，凡人所思未曾及也。
Cintitakārako rājā, siraṭṭhimālapālako;
其为所思所行之王，是国家尊严与民众保护之依归。
Ajeyyajeyyako mahācetyādikārako sadā.
不可战胜者、可战胜者，乃至大塔等诸所有者，恒常存在。
Assāmaccena byattena, jinacakkahitatthinā;
以不相应与不同裂散为依，依胜者众生之真实眼识；
Anantasutināmena, sakkaccaṃ abhiyācito.
又以无尽言辞名称，为胜义所求之所具。
Kāmaṃ saṃvaṇṇanā katā, therāsabhehi gambhīrā;
对此欲界的描述，长老牛群般的尊者们作了深奥详尽的阐述；
Gambhīrattā tu jānituṃ, jinaputtehi dukkarā.
而要彻底理解这深奥之义，乃胜子等所难能及也。
Tasmā yācitānurūpena, karissaṃ sādaraṃ suṇa;
因此当以恭敬心，循其请求之意恰当倾听。
Sissasikkhanayānugaṃ, yottaṃ nettivibhāvananti.
“依止导师教导的路径”，这是指导原则的内涵。
1. Saṅgahavāraatthavibhāvanā一、摄要段义的阐明。
Tattha yassa sikkhattayasaṅgahassa navaṅgassa satthusāsanavarassa atthasaṃvaṇṇanaṃ yaṃ nettippakaraṇaṃ kātukāmo, tassa nettippakaraṇassa nissayaṃ visayabhūtaṃ saṃvaṇṇetabbasahitaṃ, saṃvaṇṇetabbaṃ eva vā salokapālena tilokena sadā pūjetabbassa ceva namassitabbassa ca naruttamassa satthuno sāsanavaraṃ vidūheva ñātabbaṃ. Etaṃ sāsanavaraṃ tāva dassento taṃjanakena, taṃvijānakavidūhi ca niyametuṃ, ratanattayaguṇaparidīpanañca kātuṃ –
这是指在教学诸法的九重体系中，欲作诠释世尊教法精义的指导资料。该指导资料应依托根本，全面涵盖相关内容，予以详尽演说。其内容兼具本地护法与三界万境，是永远应受敬重与礼拜的珍贵世尊教法宝藏，应由通达人士确知无疑。为此，应由教诲之缘起者以及深悉此道的智者加以展显，依照三宝特质加以发扬广大。
‘‘Yaṃ loko pūjayate, salokapālo sadā namassati ca;
“世间所有敬拜者，三界护法常为礼敬；
Tasseta sāsanavaraṃ, vidūhi ñeyyaṃ naravarassā’’ti. – paṭhamagāthamāha;
此乃世尊教法宝藏，应由智者理解，世人尊奉。”——此为首章诗句。
Imāya hi paṭhamagāthāya ‘‘etaṃ sāsanavaraṃ ñeyya’’nti ettakameva ekantato karaṇavisesabhāvena adhippetaṃ. Eteneva visesakaraṇena ekantādhippetanettivisayasāsanavarassa dassitattā. Ekantādhippetasāsanavarameva nettisaṃvaṇṇanāya saṃvaṇṇetabbattā visayaṃ teneva vakkhati aṭṭhakathācariyo –
由此首章诗句“此乃世尊教法宝藏，应由智者理解”限定，唯独以特殊因素专一显示该指导资料为教法宝藏。此专一限定表明，仅专属以上教法宝藏方可称作指导资料而详述其内容。对此主题，注师说：
‘‘Etaṃ idāni amhehi vibhajitabbahāranayapaṭṭhānavicāraṇavisayabhūtaṃ sāsanaṃ ādikalyāṇatādiguṇasampattiyā varaṃ aggaṃ uttamaṃ nipuṇañāṇagocaratāya paṇḍitavedanīyamevā’’ti (netti. aṭṭha. saṅgahavāravaṇṇanā) ca,
“此时为我们讲述应当划分的广泛范围及其详细考察内容者，乃出自教法之始，具有殊胜的善法根本属性，是出类拔萃的上乘智慧所普遍能及的学问，堪称智识所必珍视。”（此摘自《指导》注疏·综述段落）
‘‘Etaṃ tividhampi ‘sāsanavara’nti padena saṅgaṇhitvā tattha yaṃ paṭhamaṃ, taṃ itaresaṃ adhigamūpāyoti sabbasāsanamūlabhūtaṃ, attano pakaraṇassa ca visayabhūtaṃ pariyattisāsanamevā’’ti (netti. aṭṭha. saṅgahavāravaṇṇanā) ca,
“以‘sāsanavara’一词囊括三义，其中所称第一义，即为众别所共同达致的法，有如蕴含一切教法之本源，并且自为本论内容和所宣说专属的教法。”（此出自净多迦论集百余法解释）
‘‘Idāni yaṃ vuttaṃ ‘sāsanavaraṃ vidūhi ñeyya’nti, tattha nettisaṃvaṇṇanāya visayabhūtaṃ pariyattidhammameva pakārantarena niyametvā dassetu’’nti (netti. aṭṭha. saṅgahavāravaṇṇanā) ca.
“今已说‘应由智者知悉为教中上者’，于此，净多迦论集中，以专论内容之法，依不同篇章加以阐释示现。”（此亦出自净多迦论集百余法解释）
Tattha pariyattisāsanassāpi mūlaṃ hotīti vuttaṃ ‘‘sabbasāsanamūlabhūta’’nti. Etena kammasādhanenapi adhippetatthe siddhe nānāvidhasādhakavacanaṃ nānāvādānaṃ anokāsakaraṇatthāya kataṃ. Svākkhātatādidhammaguṇā pana sāsanassa visesadesakanaravarasaddena vā paridīpakatthabhāvena vā dīpitā avinābhāvato. Sāsanavarassa pana janakasambandhipekkhattā ‘‘naravarassā’’ti vuttaṃ. Tena ca aggapuggalo sāsanavarajanako vācakatthasambandhibhāvena vutto. Anaññasādhāraṇamahākaruṇāsabbaññutaññāṇādiguṇavisesā pana janakasambandhibhūtassa narassa visesakenavarasaddena vā paridīpakatthabhāvena vā dīpito.
彼处亦言专论教法实为根本，即谓“具足一切教法根本”。因此，于业果成就之事，基于不同修行方式，诞生多种有为之语各类议论，为了良好示导而作。如本教所宣之教法，因具诸佛教义和教法特点，故以“sāsanavara”词，承载其特别显著和明照之义且永不消灭。所谓教法上者，缘其母法的关系称为“人中之上者（naravaro）”。故亦谓最尊贵者是由人中上者，即伟大个人以言示法，久远莫及，以无上大悲、无量智慧等诸佛特质为显照，以“人中上者”之名冠之。
Kiṃ nu so sāsanavarajanako naravaro paramatthova, udāhu pūjanīyo ceva namassanīyo cāti vuttaṃ ‘‘yaṃ loko…pe… namassati cā’’ti, tena sāsanavarajanako naravaro paramatthova na hoti, atha kho salokapālena lokena sadā sabbakālesu pūjanīyo ceva namassanīyo cāti visesito thomitoti.
何以为人中上者乃教法之最上者意？而说“世人尊敬与敬礼者，谓：‘凡世间者…皆应敬礼’”，故言教法最尊者实非超越世人之最上者，不过于世间守护者、平时常被受敬爱者称其为最尊者。
Ettha ca pūjananamassanacetanāvācakena vā pūjananamassanasaddena phalūpacārattho puññamahattasaṅkhāto pūjanīyabhāvo ceva āsavakkhayañāṇapadaṭṭhānasabbaññutaññāṇādiguṇasaṅkhāto namassanīyabhāvo ca dīpakatthabhāvena pariggahetvā dīpito. Tenāha aṭṭhakathācariyo ‘‘bhagavato sadevakassa lokassa pūjanīyavandanīyabhāvo, aggapuggalabhāvo ca vuccamāno guṇavisiṭṭhataṃ dīpetī’’tiādi (netti. aṭṭha. saṅgahavāravaṇṇanā).
此中，敬礼与敬拜之意涵，及其语言所指均为功德显现，集聚大量福德成就，且能灭除烦恼心识，成就正智、有智慧诸德，故其敬爱之身分被广为彰显。故注释师曰：“世尊、众天及世间，皆应受礼敬、称为赫赫伟大人物且具诸佛德美，故有美名披显”，（安立于净多迦论集百余法解释）如是。
Tādisassa naravarassa tādisaṃ sāsanavaraṃ kiṃ yena kenaci viññeyyanti vuttaṃ ‘‘vidūhī’’ti. Tena tipiṭakadharā ariyabhūtā paṇḍitā vācakatthabhāvena gahitā, suppaṭipannatādisaṅghaguṇā pana vandadhātuvacanena vā dīpakatthabhāvena vā dīpitāti. Evaṃ pariggahetvā dīpite ratanattayaguṇe sandhāya ‘‘evaṃ paṭhamagāthāya sātisayaṃ ratanattayaguṇaparidīpanaṃ katvā’’ti (netti. aṭṭha. saṅgahavāravaṇṇanā) vakkhati, na gāthāya niravasesatthe. Tattha evanti evaṃ sāsanavaradassanabhūtāya paṭhamagāthāyāti atthova daṭṭhabbo. Apare panācariyā ‘‘imāya paṭhamagāthāya ekantato adhippetānādhippetavacanāni ceva vācakatthadīpakatthavisesāni ca suṭṭhu avicāretvā ‘evaṃ paṭhamagāthāya sātisayaṃ ratanattayaguṇaparidīpanaṃ katvā’ti vacanacchāyaṃ nissāya sātisayaṃ ratanattayaguṇaparidīpanaṃ kātuṃ ‘yaṃ lokotyādimāhā’ti ca sātisayaratanattayaguṇe dassento ‘yaṃ lokotyādimāhā’ti’’ ca vadanti. Tesaṃ vādo amhākaṃ nakkhamati. Kāraṇaṃ pana mayā heṭṭhā vuttānusārena ñātabbanti ayaṃ padānukkamānurūpānusandhyattho.
如此人中上者与诸教法上者当由何人而知？此谓“智者”。故三藏之持有者，出于圣者、贤者，以言说为标，以善行、尊师重道所感事迹为照明。以此收摄而彰显三宝之功德，以第一偈光明照示诸宝之德（这是注释意涵之说，非偈文本身）。他处亦有说法，“当依该第一偈，善思深究所载重要语辞及教义阐明”，“依此第一偈光照诸宝”，且称“当示‘世人’等词”为标记诸宝之德。于此诸说，吾辈并不异议，因依我今所述，实乃符合原文语义与前后相应之合论。
Atha vā ekaṃ samayaṃ jambuvanasaṇḍe nisīditvā sissānaṃ hitaṃ cintento, attano abhinīhārasampattiṃ passanto, sammāsambuddhena pasaṃsito, mahākaccāyano satthārā anumoditaṃ sāsanāyattaṃ navaṅgassatthavaṇṇanaṃ soḷasahārādianekatthavidhaṃ nettippakaraṇaṃ ārabhanto, ‘‘yaṃ loko’’tyādimāha. Yadi evaṃ yathāvuttappakāraṃ nettippakaraṇabhūtaṃ soḷasahārātyādikaṃ ārabhitabbaṃ, taṃ anārabhitvā kasmā nettippakaraṇato bahibhūtaṃ ‘‘yaṃ loko’’tyādikaṃ ārabhitabbaṃ, seyyathāpi ambaṃ puṭṭho labujaṃ byākareyya, labujaṃ puṭṭho ambaṃ byākareyya, evameva nettippakaraṇamārabhanto aññaṃ ārabhatīti? Tathāpi yassa yathāvuttassa sāsanavarassa atthasaṃvaṇṇanaṃ yaṃ nettippakaraṇaṃ kātukāmo yassa nettippakaraṇassa visayabhūtaṃ saṃvaṇṇetabbasahitaṃ, saṃvaṇṇetabbaṃ eva vā taṃ sāsanavaraṃ tāva dassento taṃjanakena, taṃvijānakavidūhi ca niyametuṃ, ratanattayaguṇaparidīpanañca kātuṃ ‘‘yaṃ loko’’tyādimāha. Ayaṃ līnantaracodanāsahito anusandhyattho.
于是某一时刻，世尊坐于坎桑林中，思惟弟子利益，观察自身的具足成就，受正自觉者赞叹，伟大婆沙耶那尊者赞同的教法所制，开始阐述九节法义说明，及十六节多种义相集注释。开头以『众生』等说。若依理应当以正如所说的方式，着手十六节等说明法义集注释，若不着手，为何反先行外表的『众生』等文？如同未采摘的芒果先去剥夺外皮，再采摘内果，芒果未熟先剥皮，岂非反常？是以开启集注释者，当由真正欲使此说明集注释广义成立者，依其所属教法的功德，明了并告知世人，且令有学识与慧眼者恪守，发扬犹如宝石三昧明燃灯光。这是“众生”之文，非因懈怠促使，而是经心推究所致。
‘‘Yaṃ loko pūjayate, salokapālo sadā namassati ca;
『众生敬礼，三界守护常恒敬拜，
Tasseta sāsanavaraṃ, vidūhi ñeyyaṃ naravarassā’’ti. –
此为教法宝贵者，应由有识、人中佳士得知。』—
Niggahitalopaṃ katvā racitā gāthā ariyāsāmaññalakkhaṇena sampannā. Kathaṃ? Pubbaḍḍhe tiṃsa mattā, aparaḍḍhe sattavīsa mattā. Sampiṇḍitā sattapaññāsa mattāva bhavanti. Akkharānaṃ pana imissaṃ gāthāyaṃ sattatiṃsa. Tesu garukkharā vīsati, lahukkharā sattarasa bhavanti. ‘‘Tassetaṃ sāsanavara’’nti pana sānunāsikaṃ virujjhati.
经删改删除附漏，所编写歌诗具备圣凡众区别特征。如何？上半段三十句，下半二十七句，合计五十七句。文字共三十三。重音字二十，轻音字十七。『此乃教法宝贵者』之句，鼻音辅音省略。
Tattha niddesattho aṭṭhakathānusārena vijānitabbo. Salokapālo sabbo sattaloko sakkaccaṃ sabbaññutaññāṇādianekaguṇānussaraṇena vā pūjetabbapūjanena vā paṭipattipūjanena vā sadā sabbakālesu sakkaccaṃ yaṃ naravaraṃ pūjayate ceva namassati ca, tassa pūjetabbassa ceva namassitabbassa ca satthuno naravarassa tilokaggassa mayā saṃvaṇṇetabbasahitaṃ, saṃvaṇṇetabbaṃ eva vā vidūheva ñeyyaṃ ñātabbaṃ. Nipuṇañāṇagocaraṃ etaṃ mayā buddhiyaṃ ṭhapitaṃ sāsanavaraṃ mayā ārabhitabbassa nettippakaraṇassa visayanti paṭhamaṃ jānitabbaṃ dassetvā tassa atthasaṃvaṇṇanābhūtaṃ nettippakaraṇaṃ ahaṃ ārabhissāmi, taṃ tumhe sādhavo suṇātha manasi karothāti samudāyayojanā, avayavayojanāpi kātabbā.
其中说理者依注疏解释应知。三界守护者，即七界众生，以及诸天共体，具足全面智慧种种功德，或被念诵供养，或以恭敬实践供养，常恒于诸时刻，以全力敬礼之人中贤者，彼为宜敬者及应敬者，世尊人中贤者至三界之上，我当具足说明，需从愿学有识者处获悉。谨以聪明智慧确立教法宝贵，以开示正如所说说明集注释之所缘，首要须知者，示现其义理，及未作说明之义集注释由我着手，诸友人听者宜心念记，内容结构亦应详整制作。
Kathaṃ? ‘‘Salokapālo loko’’ti visesanavisesitabbabhāvena yojanā. Lokapālo vajjetvā avaseso loko ca na hoti, atha kho lokapālasahito lokoti viseseti. ‘‘Loko pūjayate ceva namassati cā’’ti kattukārakaākhyātakiriyābhāvena yojanā ‘‘yo karoti, sa kattā’’ti vuttattā. Yo loko kārako, so kattā hotu. Yo loko pūjayate ceva namassati ca, kathaṃ so kattāti? ‘‘Yo karoti, sa kattā’’ti suttassa ‘‘yo karoti kiriyaṃ nipphādeti, so kiriyānipphādako kattā’’ti atthasambhavato sayanabhuñjanādisabbakiriyānipphādako kattāyeva hoti. Ayañca loko pūjananamassanakiriyānipphādakoyevāti. Kathaṃ ayaṃ loko kiriyānipphādakoti? ‘‘Loko’’ti sattapaññattiyā paramatthato avijjamānāyapi paññāpetabbo santāne pavattamāno hadayavatthunissito cittuppādo gahetabbo, so yathārahaṃ hetādhipatisahajātādipaccayena paccayo nipphādako bhave. Evaṃ lokassa kattukārakabhāvo vijānitabboti paccayapaccayuppannabhāvena yojanā. Esa nayo tīsu piṭakesupi evarūpesu ṭhānesu.
如何？『三界守护众生』，以修饰与被修饰关系连结。舍去「守护」，余下「众生」，非独存「众生」，若包含守护则为特殊称谓。故『众生敬礼且合掌』语，显现动作者的述作关系，意谓『行者即为作业者』。此人即众生的行者，故为作业者。众生敬礼与合掌，何以为作业者？经典所述：『作业者，即执行行为者，举例食事、卧息，各种行为均有作业者』。如是者，敬礼与合掌之行为亦为作业执行者，谓之作业者。如何理解此众生为行为执行者？众生乃七种名相，对于根本理义虽不明，但当知其生灭不断，如心所缘缘起心生，依缘而生。由此可知众生为因缘之行为执行者，透过因缘次第逻辑连结表述。此理义亦适用于三藏各处经文。
‘‘Yaṃnaravaraṃ pūjayate ceva namassati cā’’ti kammakārakaākhyātakiriyābhāvena yojanā ‘‘yaṃ karoti, taṃ kamma’’nti vuttattā. Yaṃ kātabbaṃ, taṃ kammaṃ hotu. Yaṃ pūjayati ceva namassati ca, kathaṃ taṃ kammanti? ‘‘Yaṃ karoti, taṃ kamma’’nti suttassa ‘‘yaṃ karoti kiriyāya sambajjhati, kiriyāya sambajjhitabbaṃ kamma’’nti atthasambhavato karaṇavācakavacanīyādisabbakiriyāya sambajjhitabbaṃ kammaṃ hotveva. Ayañca naravaro pūjananamassanakiriyāya vācakavacanīyabhāvena sambajjhitabboyevāti. Kathaṃ ayaṃ naravaro vacanīyoti? Pūjananamassanacetanāya ārammaṇakaraṇavasena naravaro vacanīyo, cetanā vācakā, evaṃ vācakavacitabbabhāvo hotveva. ‘‘Yaṃ naravara’’nti paññattiyā paramatthato avijjamānāyapi paññāpetabbo santānavasena pavattamāno lokiyalokuttaraguṇasahito khandhapañcako vutto, so ārammaṇapaccayena paccayo, cetanā paccayuppannāti paccayapaccayuppannabhāvena yojanā. Esa nayo tīsu piṭakesu evarūpesu ṭhānesu.
「无论称奉尊贵者或敬礼，因行为具名劝发，故联结为『所作即业』。所作之事，即是业。凡当作者，即是业。既称奉敬且敬礼，何以名为业？经中云：『所作之事藉行为发起，行为应发起乃名业』，此意可通，因行为者，含言语与意等诸类，故行为发起之业确实成立。此中指称之尊贵者，以言语意志发起行为为本，即是言语意志之存在故称为尊贵者言语。何以此尊贵者称为言语？因以奉敬敬礼之念为起因根本，意为能言者，故有言语相应之存在。『尊贵者』此词，依名分有别，虽未究其真意，仍以世世相续者并具世俗与出世间德，名为五蕴，乃起缘由所生，谓由缘而生之业，亦即由因缘起之意，依此推断。此理适用于三藏等处。
‘‘Tassa naravarassā’’ti visesanavisesitabbabhāvena yojanā. Naravaro nāma nimantitabbādiko na hoti, atha kho pūjetabbo namassitabbo evāti viseseti. Tassa pūjetabbassa ceva namassitabbassa ca naravarassa sāsanavaranti jaññajanakabhāvena yojanā. Sāsanavaraṃ nāma paccekabuddhasāvakabuddharājarājādīnaṃ sāsanavaraṃ na hoti, pūjetabbassa ceva namassitabbassa ca naravarassa tilokasseva sāsanavaranti niyameti.
以『属于其尊贵者』之分别用法联结。尊贵者并非特定所应敬奉者，惟因其应当受敬奉受礼，故获此称谓。于其应被敬礼奉拜者心怀尊敬，即得为尊贵者，具教育世人之义。所谓尊贵者教义，非指辟支佛、阿拉汉、佛弟子、帝释天或王侯王族等特殊人士的尊教，特指应奉敬者者，乃为世间及出世间教义之尊者。
‘‘Vidūhi ñeyya’’nti kattukārakakitakiriyābhāvena yojanā. Kattubhāvo heṭṭhā vuttova. ‘‘Vidūhī’’ti sattapaññattiyā paramatthato avijjamānāyapi paññāpetabbo santāne pavattamāno sāsanavare sammohadhaṃsakañāṇasahito hadayavatthunissito cittuppādo vutto, so yathārahaṃ hetādhipatisahajātādipaccayena paccayo nipphādako bhave. Ñā-itidhātuyā atthabhūtaṃ ñāṇaṃ paccayuppannaṃ nipphādeyyaṃ bhave, evaṃ paccayapaccayuppannabhāvena yojanā.
依行为名义发表之动作者用法联结。行为本质如前所释。『聪明善知者』此词依七种约定，虽未究真义，然仍应知晓，谓流传于世间尊教内，具幻灭破坏之知，心根依托心所而生心行，产生心行，即为行为之发起因，从而成业。依智慧所证之真谛生生灭灭之识，此即由因缘关系而生，具成无漏之智，应如是理解。
‘‘Ñeyyaṃ sāsanavara’’nti visesanavisesyabhāvena yojanā. Sāsanavaraṃ nāma na yena kenaci ñeyyaṃ, atha kho vidūheva saṇhasukhumañāṇena ñeyyaṃ sāsanavaranti viseseti.
依分别该尊贵者之修饰谓词用法联结。所谓尊贵者教义，非指任何人所宜「应知」之教，然仅对聪明善知者以细腻智慧应知悉之，故称为应「知」之尊贵教义。
‘‘Etaṃ sāsanavara’’nti visesanavisesyabhāvena yojanā. Sāsanavaraṃ nāma mayā buddhiyaṃ aṭṭhapitaṃ appavattetabbaṃ hoti, mayā idāni nettippakaraṇassa visayabhāvena buddhiyaṃ viparivattamānaṃ ṭhapetabbaṃ pavattetabbaṃ sāsanavaranti viseseti. Etaṃ sāsanavaraṃ nettippakaraṇassa visayanti yojanā kātabbā. Tenāha ‘‘etaṃ idāni amhehi vibhajitabbahāranayapaṭṭhānavicāraṇavisayabhūtaṃ sāsana’’nti (netti. aṭṭha. saṅgahavāravaṇṇanā). Iccevaṃ nettiyā paṭhamagāthāya saṅkhepena yojanattho samatto.
依特指该尊贵者（教义）之修饰谓词用法联结。所谓该尊贵者教义，乃我以智慧设定，不容偏离者，现正于净明讲说训诂之所展现者常住设立，应予保持宣扬之尊贵教义。此即该尊教义，谓之本训诂所论述内容。故曰『此为今由我所划分之尊贵教义，涵盖所应分配奉行之节、本条析议等内容』（摘自《净训注疏》）。此乃以首句之简要结合而立义。
Tattha yanti aniyamanaravarassa satthuno vācakaṃ payogavantasabbanāmaṃ. Aniyamo ca pūjananamassanakiriyāya aniyamitattā vutto, na naravarato aññasattassa sambhavatoti. Esa nayo sesāniyatesupi tīsu piṭakesu. Lokiyanti ettha puññāpuññāni, tabbipāko cāti loko.Ettha sattanikāye puññāpuññāni lokiyanti pavattanti, tabbipāko ca lokiyati pavattati, iti sattanikāyassa puññāpuññānaṃ, tabbipākassa ca pavattanassa ādhārabhāvato ‘‘etthā’’tipadena niddiṭṭho sattanikāyo lokonāma. Pūjayateti viggahavirahitaṃ ākhyātapadaṃ, sakkaccaṃ pūjanaṃ karoti.
此处«无常无序的尊贵者»乃是世尊所示现语意之总称。所谓无序者，乃指由于奉敬与礼仪之行为无序不定，故称无序。非法尊贵者之心境，不与他者相交互生，故无从生起。此理亦适用于三藏等无序范畴。世间观指此处之善恶功业、其因果果报等。因有情各组众生中，善恶果报流转，因而称世间。世间众生等于善恶及其果报因缘之集散，依此义则称«世间»。 "奉敬"为断除聚集杂陈的修辞词，意指或多或少之供养行为。
Lokaṃ pālentīti lokapālā, puññāpuññānañceva tabbipākassa ca pavattanādhārattā lokā ca. Ke te? Cattāro mahārājāno, indayamavaruṇakuverā vā, khattiyacatumahārājasakkasuyāmasantusitasunimmitaparanimmitavasavattimahābrahmādayo vā. Pālanañcettha issariyādhipaccena taṃtaṃsattalokassa aññamaññavihesananivāraṇādiāṇāpavattāpanayasaparivāraṭṭhānantarādiniyyādanā, saha lokapālehi yo vattatīti salokapālo. Atha vā ye hirottappā lokaṃ pālenti, iti pālanato te hirottappā lokapālā. Tenāha bhagavā ‘‘dveme, bhikkhave, sukkā dhammā lokaṃ pālentī’’ti (a. ni. 2.9; itivu. 42). Lokapālehi hirottappehi samannāgato loko salokapālo nāma. Hirottappasampanno hi sappuriso loko sakkaccaṃ sadā sabbakālesu pūjayati ceva namassati ca pāpahirijigucchanato, dhammacchandavantatāya ca.
『护世』谓护持众生者，护世者是由善恶业果的推动而生起的众生群体。那么这些护世者是谁呢？有四大帝王，即因陀罗、摩醯首罗天、夜摩天或者是四大王者、四大帝王，或大梵天等诸天。这里的护持是指以主宰权势为依托，对众生世界进行相互消解纷争、避免灾难、根除阻碍、护卫守护及维持秩序的管理工作，这些护持众生的被称为护世者。此外，称那些因忌妒、悭吝而护持世界的人为喜忌护世者。因而世尊说过：“比库们，护世者有二种吉祥的法。”所谓护世者包括那些兼具喜乐忌妒的人。喜忌人为了厌恶恶行，会常常恭敬供养护世者，因其具正法的欣求而获得敬礼。
Aññe pana pūjentā namassantāpi kadāciyeva pūjenti namassanti, na sabbadāti. Sadāti pūjananamassanakālavācakaviggahavirahitaṃ vikappanāmaṃ, sabbanāmaṃ vā. Namassatīti viggahavirahitaṃ ākhyātapadaṃ, sakkaccaṃ namassanaṃ karoti. Tassetāti ettha tassāti niyamavācakaṃ payogavantasabbanāmaṃ viggahavirahitameva. Niyamo ca pūjananamassanakiriyāya visesito. Tasmā tassa pūjananamassanakiriyāya niyamitabbassa pūjetabbassa namassitabbassa naravarassāti attho yuttova. Sesaniyamesu aññesupi eseva nayo. Etanti ācariyena vibhajitabbahāranayapaṭṭhānavicāraṇavisayabhūtassa sāsanavaraparāmasanaṃ payogavantasabbanāmaṃ viggahavirahitaṃ.
另有那些偶尔才恭敬供养的人，虽然他们礼敬，但并非时时刻刻家常如此。这里的“时常”是指永恒无间断的礼敬行为，不夹杂含糊或变化失常的扰乱称谓，即完整一贯的供养。所谓“礼敬”是指没有搀杂、干扰的恭敬表达，能够适时适当表达礼敬敬意。此中“其”即“此处所指”表示固定用法，表示恒常礼敬之泛称。规律是因恭敬行为而定的。因而关于恭敬供养行为，应依其时机而有所恭敬、供养、礼拜，诸人当明确其道理。除此之外，其它细节之规则同理。以上理说是由上师依教理分门别类详细阐释，作为法教中标示指引的统一用法，明文规定。
Sāsati etenāti sāsanaṃ, etena navavidhasuttantena, navavidhasuttantasahitena vā varena sabbena samatthe veneyye diṭṭhadhammikasamparāyikaparamatthehi tividhayānamukhena yathārahaṃ satte sāsati anusāsati vineti. Iti sāsanānusāsanakiriyānusārena veneyyasattānaṃ jānanapaṭipajjanādhigamassa kāraṇakaraṇattā ‘‘etenā’’ti padena niddiṭṭhaṃ navavidhasuttantaṃ, navavidhasuttantasahitaṃ vā varaṃ sabbaṃ sāsanaṃ nāma. Navavidhasuttantadesanāya hi veneyyānaṃ jānanaṃ purimajānanena pacchimajānanaṃ, jānanena paṭipajjanena pacchimapaṭipajjanena adhigamo, purimādhigamena pacchimādhigamo hoti. Tena vuttaṃ ‘‘saddhā sīlaṃ sutaṃ cāgo paññā saddhāya sīlassa sutassa cāgassa paññāyā’’ti (paṭṭhā. 1.1.423) ca ‘‘paṭhamassa jhānassa parikammaṃ paṭhamassa jhānassa’’tyādi (paṭṭhā. 1.1.423) ca. Sāsadhātuyā desanāsaddo ca taṃjanako desanāñāṇasampayuttacittuppādo ca mukhyattho, taṃupanissayapaccayā veneyyānaṃ atthajānanapaṭipajjanaadhigamanādi kāraṇūpacārattho, ‘‘etenā’’ti padena vuttāya sāsanabhūtāya nāmapaññattiyā karaṇasattisaṅkhātā upanissayapaccayasatti phalūpacārattho. Iti-saddopi tameva nāmapaññattiyā upanissayapaccayasattiṃ hetubhāvena parāmasati, tassā sattiyā ādhārabhūtā nāmapaññatti yu-paccayattho. Eseva nayo tīsu piṭakesu evarūpesu ṭhānesu.
“导致教法”的“教法”是指以新旧不同类别经典为根本，结合多种经典合成的法教整体，依三种究竟真实维度，恰如其分指引众生，实施开示、训令和规劝。以教法训令为依归而行三种劝化行为，促使修学者认知与贯彻，是教法之核心意涵。因此用“依此”二字，指明此多种经典为根本整体的教法总称。由此教法经验作导师讲说、修习，能够使修行者通过早期及后期的认识和实行，达成正确领悟。正如所说“信、戒、闻、施、慧、凭信戒闻与施慧”，“初禅的准备与初禅本身”等等。教义的言说声闻不是空无，是因依因缘而产生，对对治和开启内心知见有果。故此“依此”指名的教法名，是指明其行为和原因、结果的三十五项条件聚合体。如此“信”也是以同一名义起化导，以该名义作为因，作为所依，彰显名称作用。因此此理适用于三藏各处。
Ekantaniyyānaṭṭhena, anaññasādhāraṇaguṇatāya ca uttamaṭṭhena varaṃ uttamaṃ, pariyattisāsanamhi phalaniyyādanato, magganiyyānahetubhāvato ca niyyānaṭṭhena, sāvakādīhi ajaniyattā asādhāraṇaṭṭhena ca uttamaṭṭhena varaṃ, varitabbanti vā varaṃ. Yathāvuttassa sāsanassa paṇḍitehi abhipatthitasamiddhihetutāya varitabbattā patthetabbattā sāsanavaraṃ nāma, yathāvuttaṭṭhena vā sāsanañca taṃ varañcāti sāsanavaraṃ. Ca-saddena sattibhedaṃ, taṃ-saddena atthābhedaṃ desseti.
以单一灭谛为归宿，具有无二无别的崇高品质，作为圆满教法之极宝。因其关于教法的翻译、果报、路径的缘起充分完善，因其不与弟子等相生的异常清净、高尚的特质而应当称为至宝，或称至贵。所谓“教法至宝”，此词合并表示三重含义的差别。此处以‘三’字表示三种层面区别，以‘此’字表示维义差别。
Vidantīti vidū. Ye paṇḍitā yathāsabhāvato kammakammaphalāni, kusalādibhede ca dhamme vidanti, iti vidanato te paṇḍitā vidū nāma, tehi. Ñātabbanti ñeyyaṃ. Ñā-dhātuyā nippariyāyato ārammaṇikaṃ ñāṇaṃ vuttaṃ, ṭhānūpacārato sāsanavarassa ārammaṇapaccayabhāvo dassito, iti-saddena ārammaṇapaccayabhāvo parāmasito. Tassa iti-saddena parāmasitabbassa ārammaṇapaccayabhāvassa ādhāraṃ sāsanavaraṃ ṇya-paccayatthoti daṭṭhabbaṃ. Ñāṇaṃ arahatīti vā ñeyyaṃ, vidūnaṃ ñāṇaṃ jānanaṃ ārammaṇabhāvena arahatīti attho. Imasmiṃ naye taddhitapadaṃ daṭṭhabbaṃ.
“智者”谓有明智者。那些贤哲，因能依照本性了知行为和业报、善恶差别之法，因此被称为智者贤哲。这些人应当被认识、应被了知。所谓‘知’是指其认知对象之根本，是有始无终的认知，是对教法至宝起始依持作用之认知。由此依此‘知’起源，以此作为至宝的所依和因缘，即形成教法至宝的存在。因此应当了知“阿拉汉所证之知”乃为贤哲之认知。此理中所示名义后缀，需相应理解。
Narati netīti naro. Yo puriso attānaṃ itthīnaṃ uccaṭṭhānaṃ narati neti, iti naranato nayanato so puriso naro nāma. So hi puttabhūtopi mātuyā pituṭṭhāne tiṭṭhati, kaniṭṭhabhātubhūtopi jeṭṭhabhaginīnaṃ pituṭṭhāne tiṭṭhati. Atha vā naritabbo netabboti naro. So hi jātakālato paṭṭhāya yāva attano sabhāvena attānaṃ dhāretuṃ samattho na hoti, tāva parehi netabbo, na tathā añño tiracchānādikoti. Ettha pana satthuvisayatāya narati veneyyasatteti naroti attho adhippeto. Satthā hi satte apāyādito sugatiṃ vā maggaphalanibbānaṃ vā netīti. Sabbaññutaññāṇādianekaguṇasamannāgatattā varo uttamo, varitabbo patthetabboti vā varo, tilokaggo. Pakatiyā uccaṭṭhānaṭṭho naro guṇuttamena samannāgato varo, naro ca so varo cāti naravaro. Ca-ta-saddānaṃ atthabhedo vuttova, visesanaparapadasamāsoyaṃ. Yena vuttaṃ ‘‘aggapuggalassāti attho’’ti (netti. aṭṭha. saṅgahavāravaṇṇanā). Aññe pana ‘‘narānaṃ, naresu vā varoti naravaro’’ti vadanti, taṃ vacanaṃ ‘‘aggapuggalassāti attho’’ti (netti. aṭṭha. saṅgahavāravaṇṇanā) aṭṭhakathāvacanena virujjhati maññe. Tassa naravarassāti. Iccevaṃ nettippakaraṇassa ādigāthāya samāsena ca vacanattho samatto.
“人”指男子。能够统御女性心意，领导她们者即人为“领导者”。领导者即男子，是父系之子，母系家庭所属之人，兄弟中年幼者，姐姐中年长者的家族成员。若某人自生时就无法维持自家权威，则应由他人领导，非执持他人、外道等之义。此处“领导众生”即是指佛陀领引众生走向安乐正道及涅槃之义。因其一切知识和多种功德具足，是三界光辉、无上至尊的君王（王中之王）。以其卓越的德能，被视作“人中之宝”，即最具领导力的贤圣人。此“人中宝”三字，兼具表义差别。正如教论中所说“贤王、宝王”的意义。某些说法亦言“人中之宝乃是贤圣之领导”，与此释义一致。该解释出自《领导论》开头偈颂，为其凝要之义。
Sarūpattho yojanatthavacanatthānusārena vijānitabbo. Tathāpi visuṃ suṭṭhu jānanatthāya puna vattabbo. ‘‘Ya’’nti padassa anaññasādhāraṇasabbaññutaññāṇādianekaguṇasampanno salokapālena lokena pūjetabbo ceva namassitabbo ca sāsanavaradesako tilokaggo sarūpattho. ‘‘Loko’’ti padassa yathāvuttalokapālasahito saddhācāgādisampanno sabbasattaloko sarūpattho. Lokasaddo ekavacanayuttopi jātisaddattā niravasesato satte saṅgaṇhāti yathā ‘‘mahājano’’ti. Kāmañcettha lokasaddo ‘‘lokavidū’’tyādīsu saṅkhārabhājanesupi pavatto, pūjananamassanakiriyāsādhanattā pana sattalokeva vācakabhāvena pavattoti. Tenāha ‘‘pūjanakiriyāyogyabhūtatāvasenā’’ti (netti. aṭṭha. saṅgahavāravaṇṇanā).
关于「萨刹多」一词，应依其构成词义分段了解其含义。尽管如此，为了全面准确理解，仍须反复诵读。此「萨」字之义，有别凡俗之多重贤智等诸德，具备众多殊胜功德，受到世间护法及众生敬仰礼拜，故谓真实广大。「刹多」一词所含义则应如前言，指伴随世界护法，具有信心与慷慨布施等特质，整个众生世界皆称之为「萨刹多」。虽然「世界」一词是单数，但由于其所指众生集群如「大众」般合而为一，故习惯将其视为复数。「刹多」一词在此用法上，也泛指由意念、言语、行为等习气组成之存在者之集合，一切如有敬礼拜行为亦因此术语演用。因此得称为「适于礼拜行为之存在者」的缘故。（净句论大意）
Pūjayateti ettha pūjanakiriyāya mukhyato pūjanasaṅkhāto pūjentānaṃ cittuppādo sarūpattho, phalūpacārena taṃcittuppādassa ārammaṇapakatūpanissayabhūtā vuttappakārā sabbe buddhaguṇā sarūpatthā. Te-vibhattipaccayassa pūjanakiriyāsādhako vuttappakāro loko ca sarūpattho, evaṃ sati atthabhedābhāvato dvīsu vācakesu ekova vācako vattabbo, kasmā ekasmiṃ atthe dve vācakā vuttāti? Nāyaṃ doso dvinnaṃ vācakānaṃ sāmaññavisesavācakattā. Lokasaddo hi pūjanakiriyāsādhako, aññakiriyāsādhako ca vadatīti sāmaññavācako ca hoti. Pūjayate-saddo lokapūjanaitthipūjanapurisapūjanatiracchānapūjanādikiriyāsādhakañca vadatīti sāmaññavācako . Tasmā pūjayate-saddo lokasaddassa sarūpattho, pūjanakiriyāsādhako ca na aññakiriyāsādhakoti niyameti. Lokasaddo ca pūjayatesaddassa sarūpattho pūjanakiriyāsādhako. Loko pana pūjanakiriyāsādhako itthipurisatiracchānādikoti niyameti. Tīsu piṭakesu aññesupi evarūpesu ṭhānesu eseva nayo.
此处「供养」一词，主要指供养行为中称为供养的心生，如前说，即基于此心生对境缘起作用，具有特定所缘与依止，故所有佛陀品德均属此「萨刹多」范畴。基于这三种差别条件，供养行为的能行即众生界，故同词应视为指同一义项。为何同一义项有二重指称？这不是词义的差错，而是因世俗通用语「供养」一词，既可指供养行为本身，亦可指非供养他事。因「世间语」包含供养行为与非供养行为，且「供养」一词多以指称供养行为，故定为此义。又「供养」一词专指世界范围内的供养行为。由此定理亦适于三藏及其他处类似用法。
‘‘Salokapālo’’ti padassa yathāvuttaseṭṭhalokapālasahagato, pūjananamassanakiriyāsādhako ca sattanikāyo sarūpattho. ‘‘Sadā’’ti padassa rattidivasakālo atītabhagavato dharamānakālo tato parakālo abhinīhārato yāva sāsanantaradhānā kālo tato parakālo sarūpattho. So pana anāgatabuddhuppajjanakālo atītasammāsambuddhe idāni pūjayanti namassanti viya pūjayissati ceva namassissati ca. Namassatīti ettha namassanakiriyāya mukhyato namassanasaṅkhāto cittuppādo sarūpattho, phalūpacārena taṃcittuppādassa ārammaṇapakatūpanissayabhūtā vuttappakārā sabbe buddhaguṇā sarūpattho. Ti-vibhattipaccayassa namassanakiriyāsādhako yathāvuttasattanikāyo loko ca sarūpattho, atthabhedābhāvepi dvinnaṃ vācakānaṃ pavattabhāvo heṭṭhā vuttova. ‘‘Cā’’ti padassa idhekacco pūjentopi na namassati, namassantopi na pūjeti ca, ayaṃ pana sattanikāyo loko pūjayati ceva namassati cāti samuccayattho sarūpattho.
「守护世界者」一词，按照前面所说，指由最佳世界护法领衔的护法群体，能够执行礼拜行为使众生敬礼。至于「常」一词，指昼夜时间，即佛陀过去住世时、际灭时、再来时等，皆为此间断之时间称呼。对未来佛、过去正觉身，今已崇敬礼拜，未来亦将礼敬之义。此处的礼敬，主要指称呼礼敬行为的心生，同样具依止所缘及特定起因，所有佛品皆为其对象。以三种条件判断，礼敬行为的能力群体及世间皆为此义。虽两词皆为行为名称，但义项相同。「查」字指一部分人供养而不礼敬，或礼敬而不供养，此群体即为能够供养礼敬的世间众生集合义。
Tassāti ettha taṃ-saddassa sabbaññutaññāṇādianekaguṇasamannāgato pūjetabbo namassitabbo tilokaggo satthā sarūpattho, chaṭṭhīvibhattiyā janakassa naravarassa jaññena sāsanavarena sambandho padhānasarūpattho, jaññasāsanavarassa janakena naravarena sambandho apadhānasarūpattho. Tīsu piṭakesu evarūpesu aññesupi eseva nayo.
关于「他」字，此处表示由导师区分并加以阐述的教法，作为第二层次的修习对象之教法原理。称为守护教法者，与众多因缘交织，成为最重要的教法。因这个「他」字指的守护教法，在修习与阐释多方面体现于律藏解说等重要作用，于是我们不便多加评价。但若论其他文献著作未能契合本义，则应避免随意作出不当解释。
‘‘Eta’’nti padassa ācariyena vibhajitabbahāranayapaṭṭhānavicāraṇavisayabhūtaṃ sāsanaṃ sarūpattho. ‘‘Sāsanavara’’nti padassāpi tameva sarūpattho, etaṃ sāsanavaraṃ pariyattipaṭipattipaṭivedhabhedena tividhampi pariyattisāsanameva sabbasāsanamūlabhūtattā, nettippakaraṇassa visayabhūtattā ca visesato adhippetaṃ tassa mūlabhūtabhāvato vinayasaṃvaṇṇanādīsu bahūpakārena dassitoti amhehi na vattabbo. Vadantopi aññaṃ racitabbaṃ racituṃ asamatthova hutvā vadatīti gahitabbo vadeyya.
论修习教法，净除世俗尘垢，有一种修持；有以法与律为基础的略有两项修持；依律藏、经藏、释藏三藏为基础有三项；以禁止、教导、劝勉三种方法；根据犯罪、顺法、逆法三种分类；依守护戒律、观察以及其名称内容的区分等三种；教法与说法者、被说法者、授受对象等差别三种。并且说法者身为说法，教法修习讲述目的等方面有区别。以五部律藏为例，有五种差异；经、颂、释义、泣叫颂等有九种差别；更以法蕴分类分为八十四万法蕴；诸如污染、倾向、断除等分类则为十六种；以世间法与出世间法、世俗界与出世界诸分类，有二十八种等（净句论大意）。如此多种多样之教法涌现于净句论注释领域。以此内容为基础，涵养与修习相依之双重教法根本，方为修习之大旨所在，应深入观察。
Taṃ pana pariyattisāsanaṃ vimuttirasavasena ekavidhaṃ, dhammavinayavasena duvidhaṃ, vinayapiṭakasuttantapiṭakaabhidhammapiṭakavasena tividhaṃ , āṇādesanāvohāradesanāparamatthadesanāvasena tividhaṃ, yathāparādhasāsanāyathānulomasāsanāyathādhammasāsanābhedenapi tividhaṃ, saṃvarāsaṃvarakathādiṭṭhiviniveṭhanakathānāmarūpaparicchedakathābhedenapi tividhaṃ. Ettha ca desanā desakādhīnā, sāsanaṃ sāsitabbāyattaṃ, kathā kathetabbatthāpekkhāti viseso. Dīghanikāyo, majjhimanikāyo, saṃyuttanikāyo, aṅguttaranikāyo, khuddakanikāyoti nikāyabhedena pana pañcavidhaṃ; suttageyyaveyyākaraṇagāthāudānaitivuttakajātakaabbhutadhammavedallabhedena pana navavidhaṃ; dhammakkhandhabhedena pana caturāsītidhammakkhandhasahassavidhaṃ; ‘‘saṃkilesabhāgiyavāsanābhāgiyanibbedhabhāgiyaasekkhabhāgiyāti amissāni cattāri; saṃkilesabhāgiyavāsanābhāgiyasaṃkilesabhāgiyanibbedha bhāgiyasaṃkilesabhāgiyaasekkhabhāgiyavāsanābhāgiyanibbedhabhāgiyāti missakadukāni cattāri; saṃkilesabhāgiyavāsanābhāgiyaasekkhabhāgiyasaṃkilesabhāgiyavāsanā bhāgiyanibbedhabhāgiyāti missakatikāni dve; taṇhāsaṃkilesadiṭṭhisaṃkilesaduccaritasaṃkilesataṇhāvodānabhāgiyadiṭṭhiva- udānabhāgiyaduccaritavodānabhāgiyātichā’’ti (netti. 89) soḷasannaṃ suttānaṃ bhedena soḷasavidhaṃ; ‘‘lokiyalokuttaralokiyalokuttarasattādhiṭṭhānadhammādhiṭṭhānasattadhammādhiṭṭhānañāṇañeyya- ñāṇañeyyadassanabhāvanādassanabhāvanāsakavacanaparavacanasakavacanaparavacana vissajjanīyaavissajjanīyavissajjanīyaavissajjanīyakammavipākakammavipākakusala akusalakusalākusalaanuññātapaṭikkhittaanuññātapaṭikkhittathavassa bhedena aṭṭhavīsatividha’’nti (netti. 112) evamādibahuvidhaṃ pariyattisāsanaṃ nettippakaraṇassa visesato visayaṃ. Tassa visayabhāve sati paṭipattipaṭivedhasaṅkhātaṃ sāsanadvayampi tammūlakattā visayaṃ hoti pariyāyatoti daṭṭhabbaṃ.
而彼教法，就解脱味而言为一种；就法与律而言为两种；就律藏、经藏、阿毗达摩藏而言为三种；就命令宣说、世俗宣说、胜义宣说而言为三种；就随罪宣说、随顺宣说、如法宣说之分别而言亦为三种；就摄护与非摄护之论、解除邪见之论、名色分别之论之分别而言亦为三种。于此，『宣说』者，依于说法者也；『教示』者，依于所应教诫之人也；『论述』者，关涉所应论述之义也——此为三者之差别。就部类之分别而言为五种：长部、中部、相应部、增支部、小部。就九分教之分别而言为九种：经、应颂、记别、偈颂、自说、如是语、本生、希法、问答。就法蕴之分别而言为八万四千法蕴之多种。又如《导论》（第八十九节）所说，以十六种经之分别而言为十六种：「染污分、熏习分、出离分、无学分」——此为四种不混杂的；「染污分与熏习分混杂、染污分与出离分混杂、染污分与无学分混杂、熏习分与出离分混杂」——此为四种双混杂的；「染污分、熏习分与无学分混杂、染污分、熏习分与出离分混杂」——此为两种三混杂的；「渴爱染污、见染污、恶行染污、渴爱净化分、见净化分、恶行净化分」——此为六种。又如《导论》（第一一二节）所说，以二十八种之分别而言为二十八种，包括：「世间的、出世间的、世间与出世间的；有情所依、法所依、有情与法所依的；智与所知的、见与修的；自语与他语的；应答与不应答的；业报的、善不善的、善与不善的；允许与禁止的；此世之分别」——如此等等，教法具有种种多样之形式，此即『导论』论典特别的所缘境。既然彼教法为其所缘境，则被称为实践与现观的另二种教法，因以教法为其根本，故以间接方式亦成为所缘境——应如是了知。
‘‘Vidūhī’’ti padassa yathāvuttasāsanavarassa saparasantānapavattanapavattāpanādivasena vijānanasamattho saṇhasukhumañāṇādiguṇasampanno kalyāṇaputhujjanasotāpannādiko puggalo sarūpattho. ‘‘Ñeyya’’nti padassa tādisehi vidūhi saṇhasukhumañāṇādinā vijānitabbaṃ sāsanavaraṃ sarūpattho. ‘‘Naravarassā’’ti padassa ekavidhādibhedassa sāsanavarassa janako anekaguṇasampanno tilokaggo sarūpattho. Iccevaṃ nettiyā ādigāthāya sarūpattho saṅkhepena vijānitabbo.
“知者”一词，指在正确教法中，具备对教法完整透彻理解的个人，他具足如细微智慧等诸多优良品质，属于善利初学者等众。所谓“当受知者”，则指应当根据这些知者所具如细微智慧等特质而深入了解的教法精义。至于“王者之教”，则为最初分类别的教法之王，它生于多种美德，具有超越三界的威望。根据释义经首偈，教法的精义应当简要地通过此种称谓而知晓。
Evaṃ tassā anusandhyādīnaṃ jānitabbabhāve satipi ajānanto viya pucchitvā dosaṃ āropetvā parihāravasenāpi gambhīrādhippāyassa anākulassa visesajānanaṃ bhavissati. Tasmā pucchitvā dosaṃ ropetvā parihāravasena gambhīrādhippāyaṃ sampiṇḍetvā kathayissaṃ. Amhākācariya kimatthaṃ ‘‘yaṃ loko’’tyādimāha? Nettippakaraṇaṃ kātuṃ. Evaṃ sati nettippakaraṇabhūtaṃ ‘‘soḷasahārā netti’’tyādikaṃ eva vattabbaṃ, kasmā taṃ avatvā tato nettippakaraṇato aññaṃ ‘‘yaṃ loko pūjayate’’tyādimāha. Seyyathāpi samuddaṃ gacchanto himavantaṃ gacchati, himavantaṃ gacchanto samuddaṃ gacchati, evameva nettippakaraṇaṃ karonto sāsanavaradassanaṃ karotīti? Saccaṃ, tathāpi yassa saṃvaṇṇanaṃ nettippakaraṇaṃ kātukāmo taṃ sāsanavaraṃ paṭhamaṃ dassetuṃ ‘‘yaṃ loko’’tyādimāha. Evaṃ sati ‘‘etaṃ sāsanavara’’nti ettakameva vattabbaṃ, kasmā ‘‘yaṃ loko’’tyādi vuttanti? Taṃ sāsanavaraṃ janakena naravarena niyametvā thometuṃ vuttaṃ. Tathāpi ‘‘tassa naravarassā’’ti ettakameva vattabbaṃ, kasmā ‘‘yaṃ loko’’tyādi vuttanti? Taṃ janakaṃ naravaraṃ lokapālena lokaseṭṭhena saddhiṃ sabbena lokena pūjanīyanamassanīyabhāvena thometuṃ ‘‘yaṃ loko’’tyādi vuttaṃ. Pūjentāpi vanditvā pūjenti, tasmā ‘‘pūjayate’’ti ettakameva vattabbanti? Tathāpi keci kesañci pūjāsakkārādīni karontāpi tesaṃ apākaṭaguṇatāya namakkāraṃ na karonti. Evaṃ bhagavato yathābhūtaabbhuggatasaddatāya pana bhagavantaṃ pūjetvāpi vandatiyevāti dassetuṃ ‘‘namassati cā’’ti vuttaṃ. Pūjento, namassanto ca na kadāciyeva, atha kho sabbakālanti dassetuṃ ‘‘sadā’’ti vuttaṃ. Tādisassa naravarassa tādisaṃ sāsanavaraṃ saṇhasukhumañāṇasampannehi vidūheva sukhumañāṇeneva ñeyyanti sāsanavaraṃ thometuṃ ‘‘vidūhi ñeyya’’nti vuttaṃ.
因此，若未了解如上义理，仅凭疑惑而提问，或带着指责心，即使出于教法纠正之意，亦无法成就对深广、明净教法的正确认知。故我等老师应以此因缘解释“世间”一词，为了成就释义经的教法正文。如同渡海欲行，须先达喜马拉雅山，行至喜马拉雅山又欲至大海，行海者归山，行山者归海，如此往返反复。由此行走释义经，显示教法的完整展现。诚然，欲完整描述教法正文的实质，须先以“世间”一词起示。教法仅此程度所论，缘何言“世间”？此教法为由王者中的王者创造，具众多美德，故以“世间”喻其至尊。又“王者之教”仅此程度所述，何故又言“世间”？由王者与诸大臣王、世间诸王共尊，为其敬仰，故名“世间”教法。虽受敬仰供养，而言“受供养”实非只此，盖因有些虽行此，然无尊敬且不行敬礼。故佛虽示真敬意，受敬亦非由此，而以“致敬”为名。受敬且致敬从不乖离，故称“恒常”。此类教王乃具细微智慧之知者所知悉，因具细微智慧者故，当知受者即“知者，当知识者”。
Ettha ca ‘‘pūjayate, namassatī’’ti etehi pūjananamassanakiriyāya hetubhūtā sabbaññutaññāṇādayo aneke lokiyalokuttaraguṇā pakāsitā honti te guṇe āgamma sabbalokassa pūjananamassanacetanāya pavattanato. Tesu hi kiñci sarūpato, kiñci anumānato sāriputtattherādayo anussaranti, pūjenti, namassanti. Tena vuttaṃ ‘‘anussaretha sambuddha’’nti (saṃ. ni. 1.249). Ekadesaguṇāpi pūjārahā namassanārahā, kasmā sabbepi guṇā pakāsitāti? Sabbaguṇadassanena bodhisambhārasambharaṇamahākaruṇāyogasaṅkhātahetuñāṇapahāna- ānubhāvarūpakāyasampattisaṅkhātaphalahitajjhāsayindriya- pākakālāgamanadesanāñāṇasaṅkhātasattu- pakārasampadāvasena thomanā dassitā. Tena attahitapaṭipatti, parahitapaṭipatti ca nirupakkilesūpagamanāpagamanañca lokasamaññānupapavatti, tadanatidhāvanañca caraṇasampatti, vijjāsampatti ca attādhipatitā, dhammādhipatitā ca lokanāthaattanāthatā ca pubbakārikataññutā ca aparantapatā, anattantapatā ca buddhakaraṇadhammabuddhabhāvasiddhi ca paratāraṇaattatāraṇañca sattānuggahacittatā, dhammavirattacittatā ca pakāsitā bhavanti. Tena sabbappakārena anuttaradakkhiṇeyyatāuttamapūjanīyanamassanīyabhāvapūjananamassanakiriyāya ca khettaṅgatabhāvaṃ pakāseti. Tena pūjanakanamassanakānaṃ yathicchitabbapayojanasampatti pakāsitāti sabbaguṇā pakāsitāti.
这里又说“受供养、致敬”是导致敬礼行为的缘起，佛陀对一切世间及出世间诸种知识通达的觉知者，加以彰显诸多美德，从而激发众生生起恭敬礼敬之心。其中特别具象征性者，及经师沙利佛长老等所传持宣说，故称“闻随佛”。单一品德就有人率先礼敬、致敬，何故称具诸多美德？因具足诸多美德显现产生菩提修习的积累，浩大悲心的结合，断除诸烦恼之深知，以及修持五根五力、入禅定、示现正见等智慧禀授，随顺正法修行利本人利他，证得自在，其各种无穷法义功德表彰显现，成就无上可敬可礼之德。因此，凭此种全然彰显，成就适宜称为崇敬尊礼、礼敬行为发起之领域。如此礼敬致敬者具足随意适当之功德。故称诸多美德彰显也。
Ādikalyāṇatādiguṇasampattiyā varaṃ aggaṃ uttamaṃ, nipuṇañāṇagocaratāya paṇḍitavedanīyañca, tasmā ‘‘varaṃ ñeyya’’nti vacanehi svākkhātatādayo sabbe dhammaguṇā pakāsitā. Ariyasaccapaṭivedhena samugghātakilesasammohāyeva paramatthato paṇḍitā bālyādisamatikkamanato, tasmā bhāvitalokuttaramaggā, sacchikatasāmaññaphalā ca puggalā visesato ‘‘vidū’’ti vuccanti. Te hi yathāvuttasāsanavaraṃ aviparītato ñātuṃ, netuñca saparasantāne sakkuṇanti. Tasmā ye suppaṭipannatādayo anekehi suttapadehi saṃvaṇṇitā, te ariyasaṅghaguṇāpi niravasesato ‘‘vidūhī’’ti padena pakāsitāti. Evaṃ nettiyā paṭhamagāthāya ‘‘etaṃ sāsanavara’’nti padena sāsanattayaṃ saṅgaṇhitvā tattha itaresaṃ dvinnaṃ adhigamūpāyabhāvato sabbasāsanamūlabhūtassa, attano nettippakaraṇassa ca visayabhūtassa pariyattisāsanavarassa dassanamukhena sabbe ratanattayaguṇāpi thomanāvasena nayatova pakāsitā honti. Nayato hi dassitā sabbe guṇā niravasesā gahitā bhavanti, na sarūpato. Tenāha bhagavantaṃ ṭhapetvā paññavantānaṃ aggabhūto dhammasenāpatisāriputtattheropi buddhaguṇaparicchedanamanuyutto ‘‘apica me dhammanvayo vidito’’ti (dī. ni. 2.146) bhagavatāpi –
以诸最初优良美德的具足、最高第一、通达智慧法行、智慧圆满之见闻，故称为“贵者当知”，借此语义彰显教法一切德相。圣谛证悟者破除一切烦恼妄想犹如智慧大师，故贤者超越增长，特别称“知者”。因悉知教法全体及其细微相续，故互相度引。如是，经过久远教诲中诸多经文明说，圣僧集群德也连绵不断，故赋“知者”一词。如今释义经首偈以“此即教法之王”为题，综摄教法之品类与达成方案，且通过释义经该部分之阐明，显现诸宝之德和礼敬之德。此等德相虽然不一一具备，却有全面涵盖之意。于是造就师长中智慧第一之长老沙利佛，悉心诠释佛陀诸德划分，称：“我亦知法脉相续。”且佛陀本人亦如是言。
‘‘Evaṃ acintiyā buddhā, buddhadhammā acintiyā;
“佛、法非思量可及；
Acintiye pasannānaṃ, vipāko hoti acintiyo’’ti. (apa. thera 1.1.82; netti. 95) –
非思量专为清净者所得果报。”（安陀长老、释义经）
Gāthā vuttā. Tattha buddhadhammāti buddhaguṇā. Amhākaṃ pana yāvajīvaṃ ratanattayaguṇaparidīpane atiussāhantānampi sarūpato nīharitvā dassetuṃ asamatthabhāvo pageva paṇḍitehi veditabboti.
此有偈颂宣说。其中文意谓佛法者，即佛陀的功德也。至于我们这些生者，虽极力努力启示三宝功德，但因能力不足，未能完全显现其真相，犹如不及智者所能洞察者，应为智者所领悟。
Iccevaṃ –
如此说——
‘‘Yaṃ loko pūjayate, salokapālo sadā namassati ca;
『世间所供奉者，善护世间者，恒常顶礼礼敬，
Tasseta sāsanavaraṃ, vidūhi ñeyyaṃ naravarassā’’ti. –
此乃上乘教法，智者应当知晓，为人之上也。』
Niggahitalopavasena vuttāya gāthāya saṅkhepena kathito anusandhyādiko samattoti.
此偈以简略连带之语，分别说明了总领、及其次第等，谓其包罗贯通已成。
‘‘Yaṃ loko pūjayate, sa lokapālo sadā namassati ca;
『世间所供奉者，善护世间者，恒常顶礼礼敬，
Taṃ tassa sāsanavaraṃ, vidūhi ñeyyaṃ naravarassā’’ti. –
此句谓『这一教法的至广大者，应为智者所知，且应归敬于人中之尊者』。
Gāthaṃ apare paṭhanti. Tassāpi anusandhyattho vuttanayova. Yojanattho pana viseso. Tattha hi salokapālo loko yassa satthuno naravarassa yaṃ sāsanavaraṃ saṃvaṇṇetabbasahitaṃ, saṃvaṇṇetabbaṃ eva vā pūjayate ceva namassati ca, tassa lokapālassa satthuno taṃ pūjetabbaṃ, namassitabbañca vidūheva viññātabbaṃ, etaṃ sāsanavaraṃ nettippakaraṇassa visayanti gahetabbanti yojanā. Yojanākāropi heṭṭhā vuttanayova.
他人亦读此偈，意在随顺，唯增益其义。所谓距离，是因其特殊。此处世间守护者，乃指教主为人中之尊，所弘扬至广大之教法，须完整陈述且敬奉礼拜。守护者应当敬奉教主及其至广大教法，智者亦当知晓此义。甚者“至广大”一词，涵盖教理弘宣之处乃属于经文范围。追加之距离亦属前述内容。
Viggahatthopi viseso. Imasmiñhi naye lokaṃ pālentīti lokapālā, yathāvuttacatumahārājādayo. Tehi lokapālehi sahitaṃ sabbalokaṃ pāleti lokagganāyakattāti lokapāloti bhagavāpi lokapālasaddena vutto. So hi ‘‘tassā’’ti ettha taṃ-saddena parāmasīyati, tasmā tassa lokapālassa satthuno naravarassāti attho gahito. Yadi evaṃ lokapālo guṇībhūto apadhāno padhānabhūtaṃ lokaṃ visesetvā vinivatto, kathaṃ taṃ-saddena parāmasīyatīti? Lokavisesako samānopi sāsanavarāpekkhatāya janakasāmibhāvena sambandhivisesabhūtattā padhānabhūto viya parāmasīyatīti. Bhagavā sāsanavarassa sāmibhāvena gahito. Kathaṃ sāsanavarassa sāmī bhagavā sāsanavaraṃ pūjayatīti? Na cāyaṃ virodho. Buddhā hi bhagavanto dhammagaruno, te sabbakālaṃ dhammamapacayamānāva viharantīti. Buddhānañhi dhammagarudhammāpacayamānabhāvo ‘‘yaṃnūnāhaṃ…pe… tameva dhammaṃ sakkatvā garuṃ katvā mānetvā pūjetvā upanissāya vihareyya’’nti (a. ni. 4.21) vutto, tasmā lokapālo bhagavā sāsanavaraṃ pūjayatīti daṭṭhabbo. Evaṃ sati lokapālo bhagavā sāsanavaraṃ pūjayatīti attho yutto hotu, kathaṃ lokapālo bhagavā sāsanavaraṃ namassatīti yuttoti? Yuttova ‘‘namassatī’’ti padassa garukaraṇena tanninnapoṇapabbhāroti atthassāpi labbhanato. Bhagavā hi dhammagarutāya sabbakālaṃ dhammaninnapoṇapabbhārabhāvena viharatīti. Vuttañhetaṃ ‘‘yena sudaṃ niccakappaṃ viharāmī’’tiādi. Sesamettha heṭṭhā vuttanayena vā saṃvaṇṇanāsu vuttanayena vā ñātabbanti amhehi na vitthārīyati.
破折而言其特殊。守护者即如列四大王王者等护持天下者。由此诸守护者护持天下，故称为守护者。世尊亦以此名号称守护者。此处“其”字为指代，故“守护者”即为“人中之尊者”之意。若守护者品德卓越，专注护持法界，何苦称之为“其”呢？此处“其”亦可表区别，体现守护者与教法尊荣之密切关联。世尊本以教法尊荣为依止，岂有妨碍？佛皆尊重法，常住护持无损。经以佛言：“我今虽退，唯当依法常护持。”故守护者敬奉世尊所弘教法实属当理。故此“敬奉”意亦相应成立。“敬”字乃尊敬之意，显示尤为重要。佛常以敬重和护持法为行。故此事理由此彰显。末尾言须以前文及后文之陈述综合了然，勿再详述。
Evaṃ paṭhamagāthāya ‘‘sāsanavara’’nti padena tividhampi sāsanaṃ saṅgaṇhitvā tattha pariyattisāsanameva attano nettippakaraṇassa visayaṃ niyametvā dassento ‘‘dvādasa padāni’’tyādimāha. Atha vā paṭhamagāthāya ratanattayathomanena saha nettippakaraṇatāvisayaṃ sāsanavaraṃ ācariyena dassitaṃ, ‘‘tassa sāsanavaraṃ kiṃ sabbaṃyeva nettippakaraṇassa visayaṃ, udāhu pariyattisāsanamevā’’ti pucchitabbattā pariyattisāsanabhūtaṃ suttamevāti dassento ‘‘dvādasa padāni sutta’’ntiādimāha. Tattha ‘‘sāsanavara’’nti sāmaññena vuttampi pariyattisuttameva sāsanavaranti gahetabbanti attho. ‘‘Taṃ pana katividha’’nti vattabbattā ‘‘dvādasa padānī’’ti vuttaṃ, saṅkhepato pabhedena dvādasavidhanti attho. Pabhedato dvādasavidhampi byañjanapadaatthapadato pana duvidhamevāti dassetuṃ ‘‘taṃ sabbaṃ byañjanañca attho cā’’ti vuttaṃ. ‘‘Tasmiṃ dvaye ekameva sarūpato nettippakaraṇassa visayanti viññeyyaṃ, udāhu ubhaya’’nti pucchitabbattā ubhayanti dassetuṃ ‘‘taṃ viññeyyaṃ ubhaya’’nti vuttaṃ. Vacanavacanīyabhāvena sambandhe yasmiṃ byañjane, atthe ca ‘‘sutta’’nti vohāro pavatto, taṃ ubhayaṃ sarūpato nettippakaraṇassa visayanti viññeyyanti attho. ‘‘Kinti viññeyya’’nti vattabbattā ‘‘ko attho, byañjanaṃ katama’’nti vuttaṃ. Idaṃ vuttaṃ hoti – chabyañjanapadachaatthapadabhedena dvādasavidhaṃ byañjanapadaatthapadavasena duvidhaṃ sabbapariyattisaṅkhātaṃ suttaṃ mama nettippakaraṇassa visayaṃ sāsanavaranti ñātabbaṃ. Sarūpato pucchitvā atthapadaṃ, byañjanapadañca sarūpato ñātabbanti.
故第一偈中“至广大”一词，涵盖三种教法，且罗列十二法，指教法弘传，特定指向本训传之注释内容。此乃示教法总集，并说明“十二法”即为经文。进而说明“至广大”乃广义指代经传之教，是属通说。本尊者依此意故曰“十二”，简单而言即指十二类别，示意十二种别法。又说“相及词”，盖指教义及标示词，属双重内涵。若置于文句中，词语相依，故两者并称，即表达同一注释内容。问及为何如此区分？答曰，乃十二类别之内涵，即真义（意）及标显（相）。此二者应当视为注释之核心。如此考察，认为经文即注释所示“至广大”。复核相及意二者相似，故并视为主体内容。
Evaṃ paṭhamagāthāya ‘‘sāsanavara’’nti vuttassa suttassa pariyattibhāvañceva atthapadabyañjanapadabhāvena veditabbattañca dassetvā idāni tassa suttassa pavicayūpāyaṃ nettippakaraṇaṃ padatthavibhāgena dassetuṃ ‘‘soḷasahārā’’tyādimāha. Atha vā dutiyagāthāya nettippakaraṇassa visayaṃ sāsanavaraṃ niyametvā dassitaṃ, ‘‘netti nāma katamā, katividhā’’ti pucchitabbattā nettināma ettikāti saṅkhepato dassetuṃ ‘‘soḷasahārā’’tyādimāha. Tattha tassa sāsanassa suttassa atthapariyeṭṭhi nettisaṃvaṇṇanā mayā mahākaccāyanena niddiṭṭhā netti nāma soḷasahārasamudāyā pañcanayasamudāyā aṭṭhārasamūlapadasamudāyāti vijānitabbāti.
据此第一偈“至广大”之教义涵盖，经文含义及标示俱见明白。今随后述其注释方法，称为“十六集”等。次述次偈，定教义所指“至广大”，并问何谓“注释”，简略言之：一称“十六集”等。此乃彼教义经注释总集之别名，包含五类总集及十八根词总集，应当了知。
Te hārādayo kenaṭṭhena netti nāma? Veneyyasatte ariyadhammaṃ netīti nettīti evamādi attho saṃvaṇṇanāsu (netti. aṭṭha. ganthārambhakathā) vuttova. Imāya tatiyagāthāyapi ‘‘mahākaccānena niddiṭṭhā’’ti pāṭho sundaro. ‘‘Mahākaccāyanena niddiṭṭhā’’ti vā pāṭho, na sundaro. Lakkhaṇañhi mayā heṭṭhā vuttanti. ‘‘Soḷasahārādisamudāyā nettī’’ti vuttā, te hārā suttassa byañjanavicayo vā honti, atthavicayo vā, nayā ca byañjanavicayo vā honti, atthavicayo vāti vicāraṇāyaṃ sati ‘‘ime imassa vicayo’’ti niyametvā dassetuṃ ‘‘hārā byañjanavicayo’’tiādimāha. Tattha hārā suttassa byañjanavicayo honti, na atthavicayo soḷasahārānaṃ mūlapadaniddhāraṇaṃ vajjetvā byañjanamukheneva saṃvaṇṇanābhāvato. Tayo pana nayā suttassa atthavicayo honti, tiṇṇaṃ nayānaṃ mūlapadasaṅkhātaavijjādisabhāvadhammaniddhāraṇamukheneva suttassa atthasaṃvaṇṇanābhāvatoti.
此十六集为何得名“注释”？乃因其开示圣法。谓“注释”由此诸集合而得名，此说从注释起始论述录得。第三偈亦云“由大咖吒那所示”。“由大咖吒那所示”之语非佳修饰，依我所述理由。且“十六集合即注释”此语已明确。所述集合乃经文相及词之分类。因考此分类，明确“集合”为经文相及词之两分总称。问何所指？答曰即二者双方分。此乃判定全体经文所注释之“至广大”之义也。经文含义与相分异中相似，对待时应同等视之。
‘‘Taṃ ubhayaṃ sutte saṃvaṇṇanābhāvena kenaci katthaciyeva yojetabbaṃ, udāhu sabbathā sabbattha yojita’’nti pucchitabbabhāvato taṃ ubhayaṃ sabbattha suttesu sabbathā yojitanti dassetuṃ ‘‘ubhayaṃ pariggahīta’’nti vuttaṃ. Hārā ceva nayā ca ubhayaṃ suttassa atthaniddhāraṇavasena parito samantato gahitaṃ sabbathā suttesu yojitanti.
『此二者于经文中未被描述的部分，若依某处或某时可加注释，譬如无处不在、处处皆可加注者，问之故应知，此二者加注应遍及诸经文，处处皆加』，称为『此二者周遍涵盖』。饰物与系带二者，作为经文义理阐发的辅助解释被完全包摄，故由始至终置于诸多经文中穿插勾连。
‘‘Hārādisamudāyabhūtaṃ nettisaṅkhātaṃ suttaṃ kathaṃ saṃvaṇṇetabbaṃ suttaṃ saṃvaṇṇetī’’ti vattabbabhāvato vuttaṃ ‘‘vuccati suttaṃ yathāsutta’’nti. Nettisaṅkhātaṃ saṃvaṇṇanāsuttaṃ saṃvaṇṇetabbasuttānurūpaṃ yathā yena yena desanāhārena vā aññena vā saṃvaṇṇetabbaṃ, tena tena vuccati saṃvaṇṇetīti attho. Atha vā ‘‘nettisaṅkhātaṃ suttaṃ kittakaṃ saṃvaṇṇetabbaṃ suttaṃ saṃvaṇṇetī’’ti vattabbabhāvato vuttaṃ ‘‘vuccati suttaṃ yathāsutta’’nti. Tattha yathāsuttaṃ yaṃ yaṃ suttaṃ bhagavatā vuttaṃ, taṃ taṃ sabbaṃ suttaṃ nettisaṅkhātaṃ suttaṃ vuccati vadati assādādīnavadassanavasena saṃvaṇṇetīti. Tena vuttaṃ ‘‘nettinayena hi saṃvaṇṇetuṃ asakkuṇeyyaṃ nāma suttaṃ natthī’’ti (netti. aṭṭha. saṅgahavāravaṇṇanā).
『以饰物等合成的、具有区别名称的经文，如何加注释称为经文加注』之说自有其义，称经文以其本身经文所应，如实加注释意。具有区别名称的经文，加注应合于各经文类别，依各情况下法义宣说或他义，以各类所称为加注义。又或说『具有区别名称的经文，即为教诲体加注』，亦称经文加注成文以本经文体为准。凡世尊所说一切经文，皆被视为具有区别名称的经文，因解说其佛法性质，出离贫乏之意，为加注义。故有说『无依经教诲序列、难以诠释之经文本，谓之无经教之文』（经注释集）。
‘‘Yaṃ yaṃ bhagavatā desitaṃ suttaṃ nettisaṃvaṇṇanāya saṃvaṇṇitaṃ, sā saṃvaṇṇetabbā desanā ca viññeyyā, udāhu desitabbañcā’’ti vattabbabhāvato ‘‘yā ceva desanā’’tyādimāha. Yā ceva desanā pāḷi saṃvaṇṇitā, sā ca, tāya desanāya desitaṃ yaṃ dhammajātaṃ, tañca ubhayaṃ vimuttāyatanadesanāsīsena paricayaṃ karontehi ekantena viññeyyaṃ ubhayasseva anupādisesaparinibbānapariyosānānaṃ sampattīnaṃ hetubhāvato. ‘‘Tassa ubhayassa vijānane sādhetabbe sādhetabbassa vijānanassa hetubhūtā katamā anupubbī’’ti pucchitabbabhāvato vuttaṃ ‘‘tatrā’’tyādi. Tattha tatra vijānane sādhetabbe suttādinavaṅgassa sāsanassa atthapariyesanā atthavicāraṇā hāranayānaṃ ayaṃ anupubbī vijānanassa sādhetabbassa hetubhūtā anupubbī nāmāti attho. Atha vā tassa ubhayassa vijānane sādhetabbe suttādinavaṅgassa sāsanassa atthapariyesanāya atthavicāraṇāya ayaṃ anupubbī vijānanassa sādhetabbassa hetubhūtā anupubbī nāmāti. Atha vā vakkhamānāya hāranayānupubbiyā navavidhasuttantapariyesanā vijānanassa hetubhūtāti veditabbā. Tenākāreneva aṭṭhakathāyaṃ tidhā vuttāti.
『世尊所说种种经文，皆作为经文加注而加注者，此加注法殊胜且易于理解，譬如所说的教诲』之意。所谓教诲者，此处指巴利文所称『加注文』，以及因此加注文宣说已经佛法流出之内容，且二者皆对解脱境界教示以摄持为中心，由于其引领无染涅槃功德之具足以致彻见之故，二者互相依照而生一圆融知。『此二者知道之因应当如何渐修』之问，答曰『此处』等。此处所知，系指于经文诸部分，是对教法内容探究、分析、阐释的前次渐进般知之相因。又此二者之知，因以系经文本及诸教法内容探讨思考为助因，应辨为前次般知。亦即，此种识依次为前进，专注于经文系列逐渐辨析不同经文内容，谓之渐次般知。是以注疏中开示三种说法。
Saṅgahavārassa atthavibhāvanā niṭṭhitā. · 摄要段义的阐明完毕。