1. Kāmasuttaniddeso · 1. 欲经分别义注
Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者
Khuddakanikāye · 小部中
Mahāniddesa-aṭṭhakathā · 《大义释注释》
Ganthārambhakathā
经首起始说
Avijjālaṅgiṃ ghātento, nandirāgañca mūlato;
断除无明为根源，断除贪爱于根本；
Bhāventaṭṭhaṅgikaṃ maggaṃ, phusi yo amataṃ padaṃ.
修习八支圣道，触及无死之境；
Pāpuṇitvā jino bodhiṃ, migadāyaṃ vigāhiya;
胜者成就觉悟，离舍鹿野苑；
Dhammacakkaṃ pavattetvā, theraṃ koṇḍaññamādito.
转动法轮宣讲，长老中尊者马哈哥达尼；
Aṭṭhārasannaṃ koṭīnaṃ, bodhesi tāpaso tahiṃ;
十八亿恒河沙众，苦行至悟道境。
Vandehaṃ sirasā tañca, sabbasattānamuttamaṃ.
我顶礼彼最胜者，广大众生中最高贵者。
Tathā dhammuttamañceva, saṅghañcāpi anuttaraṃ;
如法亦最尊卓，僧团亦是无上；
Saṃkhittena hi yo vuttaṃ, dhammacakkaṃ vibhāgaso.
简言所说乃法轮之解释。
Sāriputto mahāpañño, satthukappo jinatrajo;
沙利竭尊者智慧广大，是师表、胜者之子；
Dhammacakkaṃ vibhājetvā, mahāniddesamabravi;
分说法轮，宣扬广大教义；
Pāṭho visiṭṭho niddeso, taṃnāmavisesito ca.
此经为杰出教诲，名为特殊著述。
Taṃ sāriputtaṃ jinarājaputtaṃ, theraṃ thirānekaguṇādhivāsaṃ;
此人名为沙利子，乃诸佛王子，尊为长老，具足坚定不移多种德行者；
Paññāpabhāvuggatacārukittiṃ, sunīcavuttiñca atho namitvā.
智慧本质彰显、行为清净美誉，且谦逊有礼恭敬之象。
Khamādayādiyuttena , yuttamuttādivādinā;
由宽恕及等诸善德结缘，心怀喜乐调和诸差别主张；
Bahussutena therena, devena abhiyācito.
闻法甚多之长老，曾蒙天人祈求。
Mahāvihāravāsīnaṃ , sajjhāyamhi patiṭṭhito;
此长老常住于大寺中，并坚守正法教义修习者；
Gahetabbaṃ gahetvāna, porāṇesu vinicchayaṃ.
应当承受、已然承受，亦须于前世诸功德中详细思惟。
Avokkamento samayaṃ sakañca, anāmasanto samayaṃ parañca;
在开始的时期，是各自独立且不相混淆的时间；
Pubbopadesaṭṭhakathānayañca, yathānurūpaṃ upasaṃharanto.
随后将前人教授与注释，依其相应完整收集归纳。
Ñāṇappabhedāvahanassa tassa, yogīhi nekehi nisevitassa;
承载智慧分类之义，广为多个修行者所遵行；
Atthaṃ apubbaṃ anuvaṇṇayanto, suttañca yuttiñca anukkamento.
先对要义作逐步叙述，对经文与义理并行注释。
Ārabhissaṃ samāsena, mahāniddesavaṇṇanaṃ;
由此开始总括宏大理义之述说；
Saddhammabahumānena, nāttukkaṃsanakamyatā.
以坚定正法信心为根基，不存猜疑或妄念。
Vakkhāmahaṃ aṭṭhakathaṃ janassa, hitāya saddhammaciraṭṭhitatthaṃ;
我为大众作此注疏，意在利益正法久住。
Sakkacca saddhammapajotikaṃ taṃ, suṇātha dhāretha ca sādhu santoti.
请谨慎听闻此照明正法者，持守之，是为善行。
Tattha ‘‘pāṭho visiṭṭho niddeso, taṃnāmavisesito cā’’ti vuttattā duvidho pāṭho – byañjanapāṭho, atthapāṭho ca. Tesu byañjanapāṭho akkharapadabyañjanaākāraniruttiniddesavasena chabbidho. Atthapāṭho saṅkāsanapakāsanavivaraṇavibhajanauttānīkaraṇapaññattivasena chabbidho. Tattha tīsu dvāresu parisuddhapayogabhāvena visuddhakaruṇānaṃ cittena pavattitadesanā vācāhi akathitattā adesitattā akkharamiti saññitā, taṃ pārāyanikabrāhmaṇānaṃ manasā pucchitapañhānaṃ vasena bhagavatā ratanaghare nisīditvā sammasitapaṭṭhānamahāpakaraṇavasena ca akkharaṃ nāmāti gahetabbaṃ.
此中所谓「经文、注释、指引、名称及特别说明」如是说，且经文有二种：字义经文与义理经文。字义经文由字母、单词及字义组成，分为六类，作为解说和指示用；义理经文通过说明、展示、区分、提升等方式，也分六类。两者皆以纯净、适用之义理、清明慈悲的心意展开。所谓“字”就是未明言、未直述、或所指字母，这因如来坐于宝殿，以庄严基本道场辅佐，故其字应被受持。
Atha vā aparipuṇṇaṃ padaṃ akkharamiti gahetabbaṃ ‘‘saṭṭhivassasahassānī’’ti evamādīsu (pe. va. 802; jā. 1.4.54; netti. 120) viya. Ettha hi sakāra nakāra sokārādīni akkharamiti, ekakkharaṃ vā padaṃ akkharamiti eke. ‘‘Yāyaṃ taṇhā ponobhavikā’’ti evamādīsu (mahāva. 14; vibha. 203; ma. ni. 3.374; paṭi. ma. 2.30) vibhatyantaṃ atthajotakaṃ akkharapiṇḍaṃ padaṃ. ‘‘Nāmañca rūpañcā’’ti evamādīsu (dha. sa. dukamātikā 109; su. ni. 878; mahāni. 107; cūḷani. ajitamāṇavapucchāniddeso 6; netti. 45) bahuakkharehi yuttaṃ padaṃ nāma. Saṃkhittena vuttaṃ padaṃ vibhāveti. Padena abhihitaṃ byañjayati byattaṃ pākaṭaṃ karotīti byañjanaṃ, vākyameva. ‘‘Cattāro iddhipādā’’ti saṅkhepena kathitamatthaṃ. ‘‘Katame cattāro? Idha, bhikkhave, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Vīriyacittavīmaṃsasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāvetī’’tiādīsu (vibha. 431; saṃ. ni. 5.813; dī. ni. 3.306; a. ni. 4.276) pākaṭakaraṇabhāvena byañjanaṃ nāma. Byañjanavibhāgapakāso ākāro. ‘‘Tattha katamo chando? Yo chando chandikatā kattukamyatā’’ti evamādīsu (vibha. 433) kathitabyañjanaṃ anekavidhena vibhāgakaraṇaṃ ākāro nāma. Ākārābhihitassa nibbacanaṃ nirutti. ‘‘Phasso, vedanā’’ti evamādīsu (dha. sa. 1) ākārena kathitaṃ ‘‘phusatīti phasso. Vediyatīti vedanā’’ti nīharitvā vacanaṃ nirutti nāma. Nibbacanavitthāro nissesato desoti niddeso, vediyatīti vedanāti nibbacanaladdhapadaṃ ‘‘sukhā dukkhā adukkhamasukhā, sukhayatīti sukhā, dukkhayatīti dukkhā, neva dukkhayati na sukhayatīti adukkhamasukhā’’ti atthavitthāro niravasesena kathitattā niddeso nāma.
但若单独或不完整的词，当视为“字”。如「六万岁」等诸多例证皆指此义。此处“字”亦包括辅音和元音，如“唇音”“齿音”等；有一字，亦视字。如「此渴爱复生」之类，词句繁杂之，本义照明的词集，即为“词”。“名称与色”之类，多字连缀为“名”。总括而言，“词”是指并列词素，通过表达明确、明显、显著的事物。简而言之，“字”是指词义本身，使其显然。诸如“四力”（四种精神力量）此类简缩词所载本义，即为释义所称“字”。“意”所谓情感、意愿多样，均属释义的形式。“相”是指“触、受”的状态说明。举如“苦、乐、不苦不乐”等，义理展开说明即是“指示”。
Evaṃ chabbidhāni byañjanapadāni jānitvā ca chasu atthapadesu saṅkhepato kāsanā dīpanā saṅkāsanā, ‘‘maññamāno kho, bhikkhu, bandho mārassa amaññamāno mutto pāpimato’’ti evamādīsu saṅkhepena atthadīpanā saṅkāsanā nāma. Eso pana thero ‘‘buddhena bhagavatā evaṃ saṅkhepaṃ katvā vuttamatthaṃ ‘aññātaṃ bhagavā, aññātaṃ sugatā’’’ti kathetuṃ samattho paṭivijjhi.
由此产生六类字义词，并在六种义词中简略地标明区分、指示，如“莫忘魔缚，莫忘恶者解脱”，此类简略的义理说明称为指示。此中有一长老做见证称：佛陀亲自依此简明说法，称为“未知陀佛，未知善逝”。
Upari vattabbamatthaṃ ādito kāsanā dīpanā pakāsanā, ‘‘sabbaṃ, bhikkhave, āditta’’nti evamādīsu (mahāva. 54; saṃ. ni. 4.28) pacchā kathitabbamatthaṃ paṭhamavacanena dīpanā pakāsanā nāma. Evaṃ paṭhamaṃ dīpitaṃ atthaṃ puna pākaṭaṃ katvā dīpanena ‘‘kiñca, bhikkhave, sabbaṃ ādittaṃ? Cakkhuṃ, bhikkhave, ādittaṃ, rūpā ādittā’’ti evamādīsu (mahāva. 54; saṃ. ni. 4.28) kathitesu ‘‘tikkhindriyo saṅkhepena vuttaṃ paṭivijjhatī’’ti kathitattā dve atthapadāni tikkhindriyassa upakāravasena vuttāni.
上文所说的义理及指示，称为划分明示。例言“众生皆由此受燃烧”，此类说法为主要指示。亦有经中称“眼为火燃，色为被燃”，此示意“三十二根简略言说”。因此，这两种义理词语为了配合三十二根的方便，作以上说明。
Saṃkhittassa vitthārābhidhānaṃ sakiṃ vuttassa ca punapi abhidhānaṃ vivaraṇaṃ, ‘‘kusalā dhammā’’ti (dha. sa. 1) saṅkhepena nikkhittassa. ‘‘Katame dhammā kusalā? Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hotī’’ti (dha. sa. 1) niddesavasena vitthāraṇaṃ vitthāravasena puna kathanaṃ vivaraṇaṃ nāma.
简略者为详述的称谓，已述者乃为简略的叙说。所谓“善法”，是指“此时此刻，身心无贪欲行止，心生善念”，以此为示例作详述及重说为详说。
Taṃ vibhāgakaraṇaṃ vibhajanaṃ, ‘‘yasmiṃ samaye’’ti (dha. sa. 1) vivarite kusale dhamme ‘‘tasmiṃ samaye phasso hoti, vedanā hotī’’ti (dha. sa. 1) vibhāgakaraṇaṃ vibhajanaṃ nāma. Vivarassa vitthārābhidhānena vibhattassa ca upamābhidhānena paṭipādanaṃ uttānīkaraṇaṃ, vivaraṇena vivaritatthassa ‘‘katamo tasmiṃ samaye phasso hoti? Yo tasmiṃ samaye phasso phusanā samphusanā’’ti (dha. sa. 2) ativivaritvā kathanañca vibhajanena vibhattassa ‘‘seyyathāpi, bhikkhave, gāvī niccammā, evameva khvāhaṃ, bhikkhave, phassāhāro daṭṭhabboti vadāmī’’ti (saṃ. ni. 2.63) evamādiupamākathanañca uttānīkaraṇaṃ nāma. Dhammaṃ suṇantānaṃ dhammadesanena cittassa anekavidhena somanassauppādanañca atikhiṇabuddhīnaṃ anekavidhena ñāṇassa tikhiṇabhāvakaraṇañca paññatti nāma, tesaṃ suṇantānaṃ taṃcittatosanena taṃcittanisāmanena ca paññāyatīti paññatti. Tattha bhagavā akkharehi saṅkāsayati, padehi pakāsayati, byañjanehi vivarati, ākārehi vibhajati, niruttīhi uttānīkaroti, niddesehi paññāpayatīti. Kiṃ vuttaṃ hoti? Buddhā bhagavanto ekacce veneyye ekasmiṃ desane akkharehi atthasaṅkāsanaṃ karonti…pe… niddesehi atthapaññāpanaṃ karontīti ayamettha adhippāyo.
此为分解即划分，谓“此时此刻所生善法”，而“彼时彼刻发生触，生受”亦属划分。以详述谓详说，分解以例证述明；详说者谓“何等触于此时？即‘彼时触相互接触’”，详说超越复述，且以例如“比库，牛食新鲜草亦如是，如今比库，应见触为食”，此即开启说明。闻法者因法所感，生多种喜悦，胜慧速生，多智之称谓即此。闻法悉因心喜乐及心之均同显现，谓之智识。世尊以语汇简示，以言辞显明，以文字解说，以声调划分，以释义使明，以例证宣示。何谓？诸佛世尊于某些经处，以文字隐约显示义理……以释义显示义理，此为总纲。
Atha vā akkharehi saṅkāsayitvā padehi pakāsayati, byañjanehi vivaritvā ākārehi vibhajati, niruttīhi uttānīkatvā niddesehi paññāpayati . Kiṃ vuttaṃ hoti? Evarūpena dhammadesanena ekaccesu ṭhānesu ekaccānaṃ veneyyānaṃ vinayatīti.
继而以文字揭示，以语音显明，文字开释，音节划分，释义宣示。何谓？此种说法，于某些处所，对某些人所说之戒律。
Atha vā akkharehi ugghāṭayitvā padehi pakāsento vinayati ugghaṭitaññuṃ, byañjanehi vivaritvā ākārehi vibhajanto vinayati vipañcitaññuṃ, niruttīhi uttānīkatvā niddesehi paññāpento vinayati neyyaṃ. Iti veneyyavasenapi yojetabbameva.
又以文字表明，语音显现，解说开释，释义宣扬为戒。戒必如此建构。
Atthato panettha katamo byañjanapāṭho, katamo atthapāṭhoti? Buddhānaṃ bhagavantānaṃ dhammaṃ desentānaṃ yo atthāvagamako saviññattikasaddo, so byañjanapāṭho . Yo tena abhisametabbo lakkhaṇarasādisahito dhammo, so atthapāṭhoti veditabbo. Punapi sandhāyabhāsito byañjanabhāsito sāvasesapāṭho anavasesapāṭho nīto neyyoti chabbidho pāṭho. Tattha anekatthavattā sandhāyabhāsito ‘‘mātaraṃ pitaraṃ hantvā, rājāno dve ca khattiye’’ti evamādi (dha. pa. 294). Ekatthavattā byañjanabhāsito ‘manopubbaṅgamā dhammā’’ti evamādi (dha. pa. 1.2; netti. 89, 92; peṭako. 14). Sāvaseso ‘‘sabbaṃ, bhikkhave, āditta’’nti evamādi (mahāva. 54; saṃ. ni. 4.28). Viparīto anavaseso ‘‘sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthaṃ āgacchantī’’ti evamādi (mahāni. 156; cūḷani. mogharājamāṇavapucchāniddeso 85; paṭi. ma. 3.5). Yathā vacanaṃ, tathā avagantabbo nīto ‘‘aniccaṃ dukkhaṃ anattā’’ti evamādi. Yuttiyā anussaritabbo neyyo ‘‘ekapuggalo bhikkhave’’ti evamādi (a. ni. 1.170).
然从义理说，何为语音音节者？何谓义理之语？诸佛世尊所说法，如实摄受语音符号称为语音音节者。依此规范，携带品类相似标志字者是义理语。、再有转接而说、有顿止亦有连贯之类别六种语言。彼中义多者名顿止语，义一贯者名连接语。全句者谓全句语。举例论指谓“杀母杀父，诸王与士”，此为义多语。义一贯者谓“心所先行法”此类。全句者谓“诸法悉为焰”，如此。反之无全句者谓“诸法皆由佛之智慧而灭尽煞”，如是等。随言而理解，应记此诸说：“无常、苦、无我”等。理当以正理推思，如言“一人也，比库”等。
Attho pana anekappakāro pāṭhattho sabhāvattho ñāyattho pāṭhānurūpo napāṭhānurūpo sāvasesattho niravasesattho nītattho neyyattho iccādi. Tattha yo appassatthassa ñāpanatthamuccāriyate, so pāṭhattho ‘‘sātthaṃ sabyañjana’’ntiādīsu (pārā. 1; dī. ni. 1.190) viya. Rūpārūpadhammānaṃ lakkhaṇarasādisabhāvattho ‘‘sammādiṭṭhiṃ bhāvetī’’tiādīsu (vibha. 485; saṃ. ni. 5.3) viya. Yo ñāyamāno hitāya saṃvattati, so ñātuṃ arahatīti ñāyattho – ‘‘atthavādī dhammavādī’’tiādīsu (dī. ni. 1.9, 194; 3.238; ma. ni. 1.411) viya. Yathāpāṭhaṃ bhāsito pāṭhānurūpo ‘‘cakkhu , bhikkhave, purāṇakamma’’nti (saṃ. ni. 4.146) bhagavatā vuttaṃ. Tasmā cakkhumapi kammanti. Byañjanacchāyāya atthaṃ paṭibāhayamānena vutto attho napāṭhānurūpo, so pāṭhato ananuññāto akatapaṭikkhepo viyutto. So ca saṅgahetabbampi asaṅgahetvā, parivajjetabbampi vā kiñci aparivajjetvā parisesaṃ katvā vutto sāvasesattho ‘‘cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ (saṃ. ni. 4.60; mahāni. 107). Sabbe tasanti daṇḍassa, sabbe bhāyanti maccuno’’tiādīsu (dha. pa. 129) viya. Viparīto niravasesattho ‘‘sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca (dī. ni. 2.155; mahāva. 287; netti. 114). Tatra, bhikkhave, ko mantā ko saddhātā…pe… aññatra diṭṭhapadehī’’tiādīsu (a. ni. 7.66) viya. Saddavaseneva veditabbo nītattho ‘‘rūpā saddā rasā gandhā, phoṭṭhabbā ca manoramā’’tiādīsu (saṃ. ni. 1.151, 165; mahāva. 33) viya. Sammutivasena veditabbo neyyattho ‘‘cattārome, bhikkhave, valāhakūpamā puggalā’’tiādīsu (a. ni. 4.101-102) viya. Evamidha pāṭhañca atthañca vivaritvā ṭhito asaṃhīro bhavati paravādīhi dīgharattaṃ titthavāsena.
义理多样，既通读又明义，应适合文义，不合文义，谓全句语与非全句语、摄入语与非摄入语、规范义与非规范义、随心所意等。在此，眼、无形相之类同质特征调理义理如“正见而生”等。若理顺而利人者，谓之理解义，即“说理义”。至于正理与说理称谓如“正法论”、“法说义”等。言及经典语句应合于文义，如“眼，比库，其行为旧业”，由世尊说。故“眼”即业所为。若依据色相投射义理，则所说义不合文义，此为未达义或忽略义等。应收纳且不废弃；亦可回避也得。但整体说，义全句说“眼依色生眼识。诸法皆恐惧死者”等。反之非全句义如“我唯独语，尊者谁为吠陀信徒……”等。发音知节即谓发音规则。义理规范者谓“色声味香触皆悦”等。约定俗成者谓“如四大似雨云众生”等。由此对文本与义理分解，立稳而不中断，久住学人讲论。
Iti asaṃhīrabhāvena yāva āgamādhigamasampadaṃ, tāva vattuṃ sakkoti. Saṅkhepavitthāranayena hetudāharaṇādīhi avabodhayituṃ samattho. Evaṃvidho attānañca parañca sodhetuṃ samatthabhāvena dussīlyadiṭṭhimalavirahitattā suci. Dussīlo hi attānaṃ upahanati, tena nādeyyavāco ca bhavati sabyohāramāno idha niccāturo vejjova. Duddiṭṭhi paraṃ upahanati, nāvassayo ca bhavati vāḷagahākulo iva kamalasaṇḍo. Ubhayavipanno pana sabbathāpi anupāsanīyo bhavati gūthagatamiva chavālātaṃ gūthagato viya ca kaṇhasappo. Ubhayasampanno pana sabbathāpi upāsanīyo sevitabbo ca viññūhi, nirupaddavo iva ratanākaro, evaṃ bhūto evaṃ amaccharo ahīnācariyamuṭṭhi. Suttasuttānulomaācariyavādaattanomatisaṅkhātānañca catunnaṃ apariccāgī, tesaṃ vasena byākhyāto.
由此可见，于未曾断乱之状态时，直到获得教义之全面理解与证得，方可宣说。此人能简略与详细展开，举例说理，彻底说明缘由。因此，能够使自己与他人净化，具足此种功德者，免于恶行与邪见。恶行者则自害自身，如同受伤之人；不得善言教，如执刀自伤，犹如丧失了能医治之药。邪见又损害他人，使其无依无所住，如落入藕池淤泥之中。两者双重败坏者，无时无处不可憎恶，似隐匿于泥渍荆棘之中，或如黑暗毒蛇伏藏。唯有持有二者之功德者，时常受善知识依止，行持无害，犹如无瑕之宝石，行止端正，有礼无过。此类人虽诵读经论，却恪守经文与教义，断除疑惑，四者无所缺失，如此之人已成无私无弃者，其教义由此得以揭示。
‘‘Ekaṃsavacanaṃ ekaṃ, vibhajjavacanaṃ padaṃ;
‘一句严谨，一个分解词；
Tatiyaṃ paṭipuccheyya, catutthaṃ pana ṭhāpaye’’ti.
第三则为质问，第四则定立规范。’
Etesaṃ vā apariccāgī. Tato eva sotūnaṃ hite niyuttattā nesaṃ avabodhanaṃ pati akilāsu bhavatīti. Āha cettha –
此皆谓之无所弃漏。正因如此，处于听者利益者依此教诲，其开悟无有懈怠。释曰——
‘‘Pāṭhatthavidasaṃhīro, vattā suci amaccharo;
‘教义清楚⸺断乱不起，行持纯洁无过；
Catunnaṃ apariccāgī, desakassa hitānvito’’ti.
四种无所弃，导说利益众生。’
Ettha desakassāti desako assa, bhaveyyāti attho. Hitānvitoti hite anugato hitacitto. So eso sucittā piyo, catunnaṃ apariccāgittā garu, asaṃhīrattā bhāvanīyo, desakattā vattā, hitānvitattā vacanakkhamo, pāṭhatthavidattā gambhīrakathaṃ kattā, amaccharattā na cāṭṭhāne niyojako iti –
此处所谓「说话者」者，即说话之人；「可能是」则是意义所在。所谓「具利益者」，即顺从利益、具有利益之心者。此人心地纯净、受人喜爱，四事不放弃、受人敬重、不骄慢，应当培养。既为说话者，且具利益品质，以利益为本，善于言说，通晓诠释，能作深奥论述，不放逸于无关处，故称之。
‘‘Piyo garu bhāvanīyo, vattā ca vacanakkhamo;
所谓「受人喜爱、受人敬重、应当培养、既为说话者，且善于言说」；
Gambhīrañca kathaṃ kattā, no cāṭṭhāne niyojako’’ti. (a. ni. 7.37; netti. 113);
「能作深奥论述，不放逸于无关处」也如此说。此出自《增支部·尼天尼经》第7章第37节；及《正理义经》第113处；
‘‘Abhihito desako so, tāva dāni abhidhīyate’’.
即「此即为所陈述之说话者，迄今此说方被传述」。
Tattha dhammagaruttā kathaṃ na paribhavati, ācariyagaruttā kathikaṃ na paribhavati, saddhāpaññādiguṇapaṭimaṇḍitattā attānaṃ na paribhavati, asaṭhāmāyāvittā amatābhimukhattā ca avikkhittacitto bhavati, sumedhattā yoniso manasi karotīti. Vuttañhetaṃ –
于此，诸法之重要性不被轻贱，师长之重要性不为轻薄，由信、智慧及诸德饰庄严之自我不被轻薄，心无散乱而恒向无死者，即具善慧以正智思惟也。经中称曰－
‘‘Pañcahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ. Katamehi pañcahi? Na kathaṃ paribhoti, na kathikaṃ paribhoti, na attānaṃ paribhoti, avikkhittacitto dhammaṃ suṇāti ekaggacitto, yoniso manasi karotī’’ti (a. ni. 5.151).
「比库啊，闻思修习五法之人，应能正知听善法、守法则，不轻慢于善法。何为五？不轻贱言辞，不轻慢说话者，不轻贱自身，心无涣散，专心听法，能以正智思惟。」（出自《增支部·尼天尼经》第5章第151节）
Taṃlakkhaṇappattattā bhāvanaṃ bhajatīti. Āha cettha –
此云缘于三法印而起修行。文中言曰——
‘‘Dhammācariyagaru saddhāpaññādiguṇamaṇḍito;
「法行尊贤，具足信解等诸德为宝；
Asaṭhāmāyāvikassa, sumedho amatābhimukho’’. –
非虚妄愚痴者，明智恒向无生。」
Iti vattā ca sotā ca.
说此义者即知教诲与聆听者。
Evaṃ vuttappakāraṃ byañjanañca atthañca dassetvā idāni yo atiaggaṃ katvā kathitattā mahāsamuddamahāpathavī viya mahā ca so niddeso cāti mahāniddeso, taṃ mahāniddesaṃ vaṇṇayissāmi.
如是所说之法，显明义理及内涵，现今已超越前述之旨意而加以阐述者，犹如巨海、大地，广大无边，故称为大义。吾将为汝称说此大义。
Tadetaṃ mahāniddesaṃ atthasampannaṃ byañjanasampannaṃ gambhīraṃ gambhīratthaṃ lokuttarappakāsakaṃ suññatappaṭisaṃyuttaṃ paṭipattimaggaphalavisesasādhanaṃ paṭipattipaṭipakkhapaṭisedhanaṃ yogāvacarānaṃ ñāṇavararatanākarabhūtaṃ dhammakathikānaṃ dhammakathāvilāsavisesahetubhūtaṃ saṃsārabhīrukānaṃ dukkhanissaraṇatadupāyadassanena assāsajananatthaṃ tappaṭipakkhanāsanatthañca gambhīratthānañca anekesaṃ suttantapadānaṃ atthavivaraṇena sujanahadayaparitosajananatthaṃ, tathāgatena arahatā sammāsambuddhena sabbattha appaṭihatasabbaññutaññāṇamahādīpobhāsena sakalajanavitthatamahākaruṇāsinehena veneyyajanahadayagatakilesandhakāravidhamanatthaṃ samujjalitassa saddhammamahāpadīpassa tadadhippāyavikāsanasinehaparisekena pañcavassasahassamaticirasamujjalanamicchatā lokānukampakena satthukappena dhammarājassa dhammasenāpatinā āyasmatā sāriputtattherena bhāsitaṃ sutvā āyasmā ānando paṭhamamahāsaṅgītikāle yathāsutameva saṅgahaṃ āropesi.
此大义义深、义充、含义广博，显明出世间法，因其与空相连，依修行之道与果，具特异功用，说明证修行与修行之辩正异议，乃诸修习者智慧宝藏，为讲法者讲法光彩之所依，由生死厌苦者为苦难解脱显因，能增益安忍、安忍之要、及诸多经文义解，令人心明悟善法，亦即由如来、阿拉汉、正觉者所证，遍于诸处无有障碍，具无上知识光明灯，广大神悲柔软山，能灭众生心中烦恼之类障碍。此光明被五千载常新照耀，普遍慈悲护持众生，佛之教令，法军统帅，亚耆萨沙利长老所演，于初大合唱时，亚耆萨阿难如实汇集成文。
So panesa vinayapiṭakaṃ suttantapiṭakaṃ abhidhammapiṭakanti tīsu piṭakesu suttantapiṭakapariyāpanno, dīghanikāyo majjhimanikāyo saṃyuttanikāyo aṅguttaranikāyo khuddakanikāyoti pañcasu mahānikāyesu khuddakamahānikāyapariyāpanno, suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallanti navasu satthusāsanaṅgesu yathāsambhavaṃ gāthaṅgaveyyākaraṇaṅgadvayasaṅgahito.
因而，上座部三藏中律藏、经藏与论藏三藏，皆列于佛教教义之中。经藏包括长部、中部、相应部、增支部与小部这五大部类，称为五大部类之中小大部类。小部内又细分为经文、诗歌、解说、偈语、说法集、本生故事、奇特法门、及证知等九种教法部分，尽其所能，汇集偈语与解说二大部分。
‘‘Dvāsīti buddhato gaṇhiṃ, dvesahassāni bhikkhuto;
『佛陀依教法所藏，共有两千余条比库；
Caturāsīti sahassāni, ye me dhammā pavattino’’ti. (theragā. 1027) –
说法三万八千条，这些都是我所庄严展开的法门』。(长老偈第1027首)——
Dhammabhaṇḍāgārikattherena pañcasu ṭhānesu etadaggaṃ āropitena paṭiññātānaṃ caturāsītiyā dhammakkhandhasahassānaṃ bhikkhuto gahitesu dvīsu dhammakkhandhasahassesu anekasatadhammakkhandhasaṅgahito. Tassa dve vaggā aṭṭhakavaggo pārāyanavaggo khaggavisāṇasuttañca, ekekasmiṃ vagge soḷasa soḷasa katvā khaggavisāṇasuttañcāti tettiṃsa suttāni kāmasuttādikhaggavisāṇasuttapariyosānāni . Evaṃ anekadhā vavatthāpitassa imassa mahāniddesassa anupubbapadatthavaṇṇanaṃ karissāmi. Ayañhi mahāniddeso pāṭhato atthato ca uddisantena niddisantena ca sakkaccaṃ uddisitabbo niddisitabbo ca, uggaṇhantenāpi sakkaccaṃ uggaṇhitabbo dhāretabbo ca. Taṃ kissa hetu? Gambhīrattā imassa mahāniddesassa lokahitāya loke ciraṭṭhitatthanti.
由持法严谨之长老法宝师，在五处所藏中，以此为最上，宣说共有三万八千法蕴之比库所持。比库中遭遇二千法蕴成对所收，有数百法蕴合集。其中分为两大部，分别为八支部与彼岸部，并含有破除欲怒之法经。在每部中，分别作十六个法义，破除欲怒之法经亦包含其中，合计三十余经，尽是以欲经为始的破欲怒之法经集。执此多方分别详尽而广施方便，我将为此此大纲先行逐节注释。此大纲既已诵读，义理既得阐发并揭示，亦必严格揭示及留存。理由何在？因此大纲于世间之深远性，为利益大众而久住于世。
1. Aṭṭhakavaggo
一、八支部