1. Mahāvaggo · 1. 大品义注
Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者
Khuddakanikāye · 小部
Paṭisambhidāmagga-aṭṭhakathā · 《无碍解道》注疏
(Paṭhamo bhāgo)
（第一部分）
Ganthārambhakathā
论著开端之说
Yo sabbalokātigasabbasobhā-
一切世间所超越者，一切美妙光辉所遍及者，
Yuttehi sabbehi guṇehi yutto;
与一切善法善相俱足者；
Dosehi sabbehi savāsanehi,
一切烦恼一切谤毁悉被摒除者，
Mutto vimuttiṃ paramañca dātā.
解脱自在且至高无上的赐予者。
Niccaṃ dayācandanasītacitto,
恒常具足慈悲与清凉之心，
Paññāravijjotitasabbaneyyo;
以智慧光明照耀一切众生，
Sabbesu bhūtesu tamaggabhūtaṃ,
在众生中本具真如之性，
Bhūtatthanāthaṃ sirasā namitvā.
顶礼具足真如实相之主。
Yo sabbabhūtesu munīva aggo, anantasaṅkhesu jinattajesu;
如圣者为一切众生之首领，胜于无量无边之圣者英华，
Ahū dayāñāṇaguṇehi satthulīlānukārī janatāhitesu.
以慈悲智慧之德行，善巧随顺于佛陀之教法，利益大众。
Taṃ sāriputtaṃ munirājaputtaṃ, theraṃ thirānekaguṇābhirāmaṃ;
此者为沙利子，山中圣王之子，长老，具多种美德，令人欢喜；
Paññāpabhāvuggatacārukittiṃ, susantavuttiñca atho namitvā.
具智慧光明，行为优秀，名声美善，言语圆融，堪为楷模。
Saddhammacakkānupavattakena , saddhammasenāpatisāvakena;
乃是正法之轮转者，正法军队领袖的弟子；
Suttesu vuttesu tathāgatena, bhūtatthavedittamupāgatena.
如来所宣说、所述说之语，所证明实相之圣者。
Yo bhāsito bhāsitakovidena, dhammappadīpujjalanāyakena;
言说者乃善言者，法义明烛之先导；
Pāṭho visiṭṭho paṭisambhidānaṃ, maggoti tannāmavisesito ca.
所学精深，能周详辨析，其名称为“道”，有所区别，多有特异。
Vicittanānattanayopagūḷho, gambhīrapaññehi sadāvagāḷho;
此句意指此处所说的教理，虽深奥难解且非表面浅显，乃由深广智慧所覆盖，常以深奥理智充满。
Attatthalokatthaparāyaṇehi, saṃsevanīyo sujanehi niccaṃ.
此教法终意在自身与世间利益，故应常与善友相应乃至随其教导持守不懈。
Ñāṇappabhedāvahanassa tassa, yogīhinekehi nisevitassa;
此则论及此教法所具分别智慧之内涵，适合与具修行之人等同座接触勤恳奉行。
Atthaṃ apubbaṃ anuvaṇṇayanto, suttañca yuttiñca anukkamanto.
以循序渐进详说义旨，前后相应正理圆融，训诂经文合于理义。
Avokkamanto samayā sakā ca, anāmasanto samayaṃ parañca;
此处有时阐述当机教义与恒常法则，兼及现时与未来因缘，不遗遗缺。
Pubbopadesaṭṭhakathānayañca, yathānurūpaṃ upasaṃharanto.
并且结集先前宣说、注解与支持文字，依教义相符的正理予以综摄总结。
Vakkhāmahaṃ aṭṭhakathaṃ janassa, hitāya saddhammaciraṭṭhitatthaṃ;
我为大众宣说注疏，目的在于利益正法久远坚固。
Sakkacca saddhammapakāsiniṃ taṃ, suṇātha dhāretha ca sādhu santoti.
当切认真听闻、了知此正法，如实持守，是为善行。
Tattha paṭisambhidānaṃ maggoti tannāmavisesito cāti vuttattā paṭisambhidāmaggassa paṭisambhidāmaggatā tāva vattabbā. Catasso hi paṭisambhidā – atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidāti. Tāsaṃ paṭisambhidānaṃ maggo adhigamūpāyoti paṭisambhidāmaggo, paṭisambhidāpaṭilābhahetūti vuttaṃ hoti. Kathamayaṃ tāsaṃ maggo hotīti ce? Pabhedato desitāya desanāya paṭisambhidāñāṇāvahattā. Nānābhedabhinnānañhi dhammānaṃ nānābhedabhinnā desanā sotūnaṃ ariyapuggalānaṃ paṭisambhidāñāṇappabhedañca sañjaneti, puthujjanānaṃ āyatiṃ paṭisambhidāñāṇappabhedāya ca paccayo hoti. Vuttañca – ‘‘pabhedato hi desanā ghanavinibbhogapaṭisambhidāñāṇāvahā hotī’’ti (dha. sa. aṭṭha. 1.kāmāvacarakusalapadabhājanīya). Ayañca nānābhedabhinnā desanā, tenassā paṭisambhidānaṃ maggattasiddhi.
其中所说的辨别之道，即以其名称而论，是谓辨别之道的意义。辨别有四：义辨别、法辨别、语辨别、闻辨别。此四辨别之道的获得，谓之辨别之道之成就，被称为辨别之道的成就。问此道为何能成就乎？答曰：由分别不同讲说得具足辨别智慧。法相虽异而彼此密合，具异法相之分别，故不同众生生起诸种辨别智慧。且经中说：「分别讲说者，能导至深入圆满之辩达知见。」此即不同讲说，成就辨别之道之根基也。
Tattha catassoti gaṇanaparicchedo. Paṭisambhidāti pabhedā. ‘‘Atthe ñāṇaṃ atthapaṭisambhidā, dhamme ñāṇaṃ dhammapaṭisambhidā, tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā, ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā’’ti (vibha. 718) vuttattā na aññassa kassaci pabhedā, ñāṇasseva pabhedā. Tasmā ‘‘catasso paṭisambhidā’’ti cattāro ñāṇappabhedāti attho. Atthappabhedassa sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ atthe pabhedagataṃ ñāṇaṃ atthapaṭisambhidā. Dhammappabhedassa sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ dhamme pabhedagataṃ ñāṇaṃ dhammapaṭisambhidā. Niruttippabhedassa sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ niruttābhilāpe pabhedagataṃ ñāṇaṃ niruttipaṭisambhidā. Paṭibhānappabhedassa sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ paṭibhāne pabhedagataṃ ñāṇaṃ paṭibhānapaṭisambhidā.
此中四者，是数计分之一。辨别即差别，谓「对义之智即义辨别，知法之智为法辨别，通晓言语辞句之智为语辨别，知诸智中之智为闻辨别」。由此言之，唯有智识之差别，无他差别。故言四辨别，谓四种智识之分别。义辨别乃依细分其义理之能，谓相别、辨析、阐明等故。法辨别乃依细分法义理义，语辨别乃依细分言语所指，闻辨别乃依细分分别诸智之能。
Tattha atthoti saṅkhepato hetuphalaṃ. Tañhi yasmā hetuanusārena arīyati adhigamīyati pāpuṇīyati, tasmā atthoti vuccati. Pabhedato pana yaṃkiñci paccayasamuppannaṃ, nibbānaṃ, bhāsitattho, vipāko, kiriyāti ime pañca dhammā atthoti veditabbā. Taṃ atthaṃ paccavekkhantassa tasmiṃ atthe pabhedagataṃ ñāṇaṃ atthapaṭisambhidā.
“义”者，简约明示因果果报。因缘随顺而修习所成，故为义。须知凡由条件缘起之事，如涅槃、论说内容、果报、行为等五法，皆属“义”。观彼义境者，于其所表现之义具智慧分别，即义辨别。
Dhammoti saṅkhepato paccayo. So hi yasmā taṃ taṃ vidahati pavatteti ceva pāpeti ca, tasmā dhammoti vuccati. Pabhedato pana yo koci phalanibbattako hetu, ariyamaggo, bhāsitaṃ, kusalaṃ, akusalanti ime pañca dhammā dhammoti veditabbā. Taṃ dhammaṃ paccavekkhantassa tasmiṃ dhamme pabhedagataṃ ñāṇaṃ dhammapaṭisambhidā. Ayameva hi attho abhidhamme (vibha. 719-725) –
“法”者，简约言条件缘。此乃因所生，能作、能现，具罪、善、不善种种性质，故名法。须知任何为产生果报之因、圣道、所说、善、不善等五法，当断定为“法”。观彼法境者，于其所现法具足智慧分别，即法辨别。此即阿毗达摩义也。
‘‘Dukkhe ñāṇaṃ atthapaṭisambhidā, dukkhasamudaye ñāṇaṃ dhammapaṭisambhidā, dukkhanirodhe ñāṇaṃ atthapaṭisambhidā, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ dhammapaṭisambhidā. Hetumhi ñāṇaṃ dhammapaṭisambhidā, hetuphale ñāṇaṃ atthapaṭisambhidā.
『苦难知识』者，为对苦义的正断解，『苦难集起知识』者，为对苦集义的法断解，『苦难灭知识』者，为对苦灭义的正断解，『苦难灭道知识』者，为对苦灭道行的法断解。『缘起知识』者，为对缘起义的法断解，『缘果知识』者，为对缘果义的正断解。
‘‘Ye dhammā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā, imesu dhammesu ñāṇaṃ atthapaṭisambhidā, yamhā dhammā te dhammā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā, tesu dhammesu ñāṇaṃ dhammapaṭisambhidā.
「诸法，或有生、或已生、或再生、或未生、或消灭者，依此法中，『义知识』为对此义的正断解；依此法中，『法知识』为对此法的法断解。」
‘‘Jarāmaraṇe ñāṇaṃ atthapaṭisambhidā, jarāmaraṇasamudaye ñāṇaṃ dhammapaṭisambhidā, jarāmaraṇanirodhe ñāṇaṃ atthapaṭisambhidā, jarāmaraṇanirodhagāminiyā paṭipadāya ñāṇaṃ dhammapaṭisambhidā.
『老死知识』者，为对老死义的正断解，『老死集起知识』者，为对老死集义的法断解，『老死灭知识』者，为对老死灭义的正断解，『老死灭道知识』者，为对老死灭道行的法断解。
‘‘Jātiyā ñāṇaṃ…pe… bhave ñāṇaṃ…pe… upādāne ñāṇaṃ…pe… taṇhāya ñāṇaṃ…pe… vedanāya ñāṇaṃ…pe… phasse ñāṇaṃ….pe… saḷāyatane ñāṇaṃ….pe… nāmarūpe ñāṇaṃ…pe… viññāṇe ñāṇaṃ…pe… saṅkhāresu ñāṇaṃ atthapaṭisambhidā, saṅkhārasamudaye ñāṇaṃ dhammapaṭisambhidā, saṅkhāranirodhe ñāṇaṃ atthapaṭisambhidā, saṅkhāranirodhagāminiyā paṭipadāya ñāṇaṃ dhammapaṭisambhidā.
『生知识......；有知识......；取知识......；渴爱知识......；受知识......；触知识......；六处知识......；名色知识......；识知识......；行知识』者，为对此义的正断解，『行集起知识』者，为对行集义的法断解，『行灭知识』者，为对行灭义的正断解，『行灭道知识』者，为对行灭道行的法断解。
‘‘Idha bhikkhu dhammaṃ jānāti – suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. Ayaṃ vuccati dhammapaṭisambhidā. So tassa tasseva bhāsitassa atthaṃ jānāti ‘ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa attho’ti. Ayaṃ vuccati atthapaṭisambhidā.
此处，若比库知法——经文、颂歌、解说、偈语、祈请语、如是语录、本生故事、殊胜法义及其义理——即称为法断解。此人明了彼所说之义，『这是此说之义，此即彼说之义』。此称为义断解。
‘‘Katame dhammā kusalā? Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti somanassasahagataṃ ñāṇasampayuttaṃ rūpārammaṇaṃ vā…pe… dhammārammaṇaṃ vā yaṃ yaṃ vā panārabbha tasmiṃ samaye phasso hoti…pe… avikkhepo hoti. Ime dhammā kusalā. Imesu dhammesu ñāṇaṃ dhammapaṭisambhidā, tesaṃ vipāke ñāṇaṃ atthapaṭisambhidā’’tiādinā nayena vibhajitvā vibhajitvā dassito.
何法为善？当时，若生心为欲界善心，随喜乐相，具足知识，缘色境界、法境界，或诸所缘处，触现于此时不动摇，此为善法。于此善法中具法断解，于其果报具义断解。」如是依说分明分别解说。
Tatra dhammaniruttābhilāpe ñāṇanti tasmiṃ atthe ca dhamme ca yā sabhāvanirutti abyabhicārivohāro, tassa abhilāpe bhāsane udīraṇe taṃ lapitaṃ bhāsitaṃ udīritaṃ sabhāvaniruttisaddaṃ ārammaṇaṃ katvā paccavekkhantassa tasmiṃ sabhāvaniruttābhilāpe ‘‘ayaṃ sabhāvanirutti, ayaṃ na sabhāvaniruttī’’ti evaṃ tassā dhammaniruttisaññitāya sabhāvaniruttiyā māgadhikāya sabbasattānaṃ mūlabhāsāya pabhedagataṃ ñāṇaṃ niruttipaṭisambhidā. Evamayaṃ niruttipaṭisambhidā saddārammaṇā nāma jātā, na paññattiārammaṇā. Kasmā? Yasmā saddaṃ sutvā ‘‘ayaṃ sabhāvanirutti, ayaṃ na sabhāvaniruttī’’ti jānāti. Paṭisambhidāppatto hi ‘‘phasso’’ti vutte ‘‘ayaṃ sabhāvaniruttī’’ti jānāti, ‘‘phassā’’ti vā ‘‘phassa’’nti vā vutte pana ‘‘ayaṃ na sabhāvaniruttī’’ti jānāti. Vedanādīsupi eseva nayo. Aññaṃ panesa nāmākhyātaupasagganipātabyañjanasaddaṃ jānāti na jānātīti? Yadaggena saddaṃ sutvā ‘‘ayaṃ sabhāvanirutti, ayaṃ na sabhāvaniruttī’’ti jānāti, tadaggena tampi jānissati. Taṃ pana nayidaṃ paṭisambhidākiccanti paṭikkhipitvā ‘‘bhāsaṃ nāma sattā uggaṇhantī’’ti vatvā idaṃ kathitaṃ – mātāpitaro hi daharakāle kumārake mañce vā pīṭhe vā nipajjāpetvā taṃ taṃ kathayamānā tāni tāni kiccāni karonti, dārakā tesaṃ taṃ taṃ bhāsaṃ vavatthāpenti ‘‘iminā idaṃ vuttaṃ, iminā idaṃ vutta’’nti. Gacchante gacchante kāle sabbampi bhāsaṃ jānanti. Mātā damiḷī, pitā andhako. Tesaṃ jātadārako sace mātu kathaṃ paṭhamaṃ suṇāti , damiḷabhāsaṃ bhāsissati. Sace pitu kathaṃ paṭhamaṃ suṇāti, andhakabhāsaṃ bhāsissati. Ubhinnampi pana kathaṃ asuṇanto māgadhikabhāsaṃ bhāsissati.
在此处，对法的表达言辞中所获得的分别识，就是识别该义及法时，良好表达不失之行为的话语。在言说表达与阐明时，将所述之言语作为良好表达的音声，作为缘起，并加以观察。其中对良好表达言辞的分别识有如是言：『此乃良好表达，彼非良好表达』。由此，于其对法表达的认识中，获得了良好表达的分别识，这种分别识以摩揭陀语作为众生根本之语言，断别分辨之智，便是对言说的分别识。所以这种言说的分别识称为声音缘起，并非是文字缘起。为何如此？因为闻声之后能知『此乃良好表达，彼非良好表达』。举例言说分别识，当『触』被言及，即知『此为良好表达』，而当使用复数『触们』或『触』时，又能知『此非良好表达』。于受等亦复如是。若他名分别受，能知或不能知呢？如闻声言『此为良好表达，彼非良好表达』，听者也会知此。此即为分别识之作用。曾有人反对说：『众生言语乃其所领受』，谓父母儿时，将儿卧于床榻上，边讲解诸事，儿随之知悉，儿言『此为所讲，此为所说』。行进中时光流逝，逐渐熟识语言。母为达磨丽，父为暗昧者。若儿以何者为先闻，其将以母语达磨丽言语，而若先闻父语，则以暗语而言。即使两者均未听闻，儿又将如何以摩揭陀语而言？
Yopi agāmake mahāaraññe nibbatto, tattha añño kathento nāma natthi, sopi attano dhammatāya vacanaṃ samuṭṭhāpento māgadhikabhāsameva bhāsissati. Niraye tiracchānayoniyaṃ pettivisaye manussaloke devaloketi sabbattha māgadhikabhāsāva ussannā. Tattha sesā oṭṭakirātaandhakayonakadamiḷabhāsādikā bhāsā parivattanti. Ayamevekā yathābhuccabrahmavohāraariyavohārasaṅkhātā māgadhikabhāsā na parivattati. Sammāsambuddhopi tepiṭakaṃ buddhavacanaṃ tantiṃ āropento māgadhikabhāsāya eva āropesi. Kasmā? Evañhi atthaṃ āharituṃ sukhaṃ hoti. Māgadhikabhāsāya hi tantiṃ āruḷhassa buddhavacanassa paṭisambhidāppattānaṃ sotapathāgamanameva papañco . Sote pana saṅghaṭṭitamatteyeva nayasatena nayasahassena attho upaṭṭhāti. Aññāya pana bhāsāya tantiṃ āruḷhakaṃ pothetvā pothetvā uggahetabbaṃ hoti. Bahumpi uggahetvā pana puthujjanassa paṭisambhidāppatti nāma natthi, ariyasāvako no paṭisambhidāppatto nāma natthi.
况且于村落之外之大林中寂灭，亦无他言语，唯自以本行语摩揭陀语言说。地狱、畜生、饿鬼、人间、天界等诸处，皆以摩揭陀语说话。其余诸语言，譬如傲睨恶语及达磨丽语等皆在流转。唯有被尊称为正法尊者发言的摩揭陀语，不生变化。即使正遍知世尊也将三藏佛语曲目，全部施加于摩揭陀语，何以故？正因借此能易于取义。唯借摩揭陀语展开修习，得佛语分别识，乃至声闻圣者进入初果圣道都是借此语言。如以他语言展开三藏，须反复照查获取。虽多说熟练，但愚夫则无分别识，圣弟子亦无分别识。
Ñāṇesu ñāṇanti sabbatthakañāṇamārammaṇaṃ katvā paccavekkhantassa tasmiṃ ñāṇe pabhedagataṃ ñāṇaṃ, yathāvuttesu vā tesu tīsu ñāṇesu gocarakiccādivasena vitthāragataṃ ñāṇaṃ paṭibhānapaṭisambhidā.
于智慧诸智中，识别普遍诸法法相，观察其中分别的智，且能分明阐述于已获三种智中，依理屡加判断分解的智，谓之对缘分别识。
Imā pana catasso paṭisambhidā dvīsu ṭhānesu pabhedaṃ gacchanti, pañcahi kāraṇehi visadā hontīti veditabbā. Katamesu dvīsu ṭhānesu pabhedaṃ gacchanti? Sekkhabhūmiyañca asekkhabhūmiyañca. Tattha sāriputtattherassa mahāmoggallānattherassa mahākassapattherassa mahākaccāyanattherassa mahākoṭṭhitattherassāti evamādīnaṃ asītiyāpi mahātherānaṃ paṭisambhidā asekkhabhūmiyaṃ pabhedaṃ gatā, ānandattherassa, cittassa gahapatino, dhammikassa upāsakassa, upālissa gahapatino, khujjuttarāya upāsikāyātievamādīnaṃ paṭisambhidā sekkhabhūmiyaṃ pabhedaṃ gatāti imāsu dvīsu bhūmīsu pabhedaṃ gacchanti.
此四种分别识，在两处显然有异，即在不眠地与眠地。此中长老沙利佛、长老摩诃摩伽罗那、长老大咖萨巴、长老大咖吒耶那、长老玛哈果提达等诸尊，以此等为例，乃至其他昔时长老，皆于不眠地获得分别识，于长老阿难等、居士吉德、在家居士伍巴离、瘸腿女居士等，则在眠地获得分别识。于这两地存在分别识差异。
Katamehi pañcahi kāraṇehi visadā honti? Adhigamena, pariyattiyā, savanena, paripucchāya, pubbayogena. Tattha adhigamo nāma arahattappatti. Arahattañhi pattassa paṭisambhidā visadā honti. Pariyatti nāma buddhavacanaṃ. Tañhi uggaṇhantassa paṭisambhidā visadā honti. Savanaṃ nāma saddhammassavanaṃ. Sakkaccaṃ aṭṭhiṃ katvā dhammaṃ suṇantassa hi paṭisambhidā visadā honti. Paripucchā nāma pāḷiaṭṭhakathādīsu gaṇṭhipadaatthapadavinicchayakathā. Uggahitapāḷiādīsu hi atthaṃ paripucchantassa paṭisambhidā visadā honti. Pubbayogo nāma pubbabuddhānaṃ sāsane yogāvacaratā gatapaccāgatikabhāvena yāva anulomagotrabhusamīpaṃ pattavipassanānuyogo. Pubbayogāvacarassa hi paṭisambhidā visadā honti. Imehi pañcahi kāraṇehi visadā hontīti.
五种分别识的因缘为何清楚？为修得、为文义、为听闻、为提问、为前资。彼修得者为阿拉汉果成就，果成后分别识清明。文义者为佛语义理，明白佛言者分别识祥明。听闻者为专心听闻正法，辨明分别识生起。提问者为对巴利或注疏词句等，于内容提出问答核准，分别识确立。前资者为前教圣人教法依止，习学继承，通达续习，由此分别识益彰显明。此五因缘清楚明了。
Etesu pana kāraṇesu pariyatti savanaṃ paripucchāti imāni tīṇi pabhedasseva balavakāraṇāni. Pubbayogo adhigamassa balavapaccayo, pabhedassa hoti na hotīti? Hoti, na pana tathā. Pariyattisavanaparipucchā hi pubbe hontu vā mā vā, pubbayogena pana pubbe ceva etarahi ca saṅkhārasammasanaṃ vinā paṭisambhidā nāma natthi. Ime pana dvepi ekato hutvā paṭisambhidā upatthambhetvā visadā karontīti. Apare āhu –
于此因缘中，文义、听闻、提问为此三种分别识的坚固根本因。前资虽有，是故或不是。由文义、听闻、提问前后合成，但缺前资且不修明别，非名分别识。此两相互结合支撑者即是分别识也。有说：【此说未竟】。
‘‘Pubbayogo bāhusaccaṃ, desabhāsā ca āgamo;
『先前的联系』是多种智慧，『教说语言』是经典教义的传承；
Paripucchā adhigamo, garusannissayo tathā;
『详细询问』是对义理的探究与澄清，『崇重依止』是依赖于庄严具德的贤圣；
Mittasampatti cevāti, paṭisambhidapaccayā’’ti.
『朋友资助』则是指同道之人的援助，这是智慧分解的条件。
Tattha pubbayogo vuttanayova. Bāhusaccaṃ nāma tesu tesu satthesu ca sippāyatanesu ca kusalatā. Desabhāsā nāma ekasatavohārakusalatā, visesena pana māgadhike kosallaṃ. Āgamo nāma antamaso opammavaggamattassapi buddhavacanassa pariyāpuṇanaṃ. Paripucchā nāma ekagāthāyapi atthavinicchayapucchanaṃ. Adhigamo nāma sotāpannatā vā sakadāgāmitā vā anāgāmitā vā arahattaṃ vā. Garusannissayo nāma sutapaṭibhānabahulānaṃ garūnaṃ santike vāso. Mittasampatti nāma tathārūpānaṃyeva mittānaṃ paṭilābhoti.
其中『先前的联系』仅指历代世尊及长老们修习之妙法之精进。『多种智慧』意指在各位世尊与高僧的善巧所成之根基。『教说语言』指盛行百世的善巧表达，尤其在摩揭陀境内具有显著巧妙。『经典教义』指佛陀言教终极理趣之全备阐述。『详细询问』乃一偈一句问义探精。『证得』指初果入流果、二果未还果、三果不退果，或阿拉汉果。『崇重依止』是指常居近具受持大量庄严正法的尊贵贤者身边。『朋友资助』则是指获得志趣相合同伴的帮助支持。
Tattha buddhā ca paccekabuddhā ca pubbayogañceva adhigamañca nissāya paṭisambhidā pāpuṇanti, sāvakā sabbānipi etāni kāraṇāni. Paṭisambhidāppattiyā ca pāṭiyekko kammaṭṭhānabhāvanānuyogo nāma natthi, sekkhānaṃ pana sekkhaphalavimokkhantikā, asekkhānaṃ asekkhaphalavimokkhantikā ca paṭisambhidāppatti hoti. Tathāgatānañhi dasa balāni viya ariyānaṃ ariyaphaleheva paṭisambhidā ijjhantīti. Imāsaṃ catassannaṃ paṭisambhidānaṃ maggoti paṭisambhidāmaggo, paṭisambhidāmaggo eva pakaraṇaṃ paṭisambhidāmaggappakaraṇaṃ, pakārena karīyante vuccante ettha nānābhedabhinnā gambhīrā atthā iti pakaraṇaṃ.
在此，诸佛及独觉圣者皆以先前因缘与证得果位为缘而获得智慧分解，弟子众亦由诸因缘而成就。获得智慧分解无唯一修行法门，对于有学者，智慧分解是有学果位解脱之所依；对于无学者，智慧分解是无学果位解脱所依。佛陀们以十种威力，如同圣者们对圣果的热望而获得智慧分解。此即为四智慧分解之道，称智慧分解之道。智慧分解之道即是论文的名称，因其内容深奥多样，各有所异，故称为论文。
Tadetaṃ paṭisambhidāmaggappakaraṇaṃ atthasampannaṃ byañjanasampannaṃ gambhīraṃ gambhīratthaṃ lokuttarappakāsanaṃ suññatāpaṭisaññuttaṃ paṭipattiphalavisesasādhanaṃ paṭipattipaṭipakkhapaṭisedhanaṃ yogāvacarānaṃ ñāṇavararatanākarabhūtaṃ dhammakathikānaṃ dhammakathāvilāsavisesahetubhūtaṃ saṃsārabhīrukānaṃ dukkhanissaraṇaṃ tadupāyadassanena assāsajananatthaṃ tappaṭipakkhanāsanatthañca gambhīratthānañca anekesaṃ suttantapadānaṃ atthavivaraṇena sujanahadayaparitosajananatthaṃ tathāgatena arahatā sammāsambuddhena sabbattha appaṭihatasabbaññutaññāṇamahāpadīpāvabhāsena sakalajanavitthatamahākaruṇāsinehasiniddhahadayena veneyyajanahadayagatakilesandhakāravidhamanatthamujjalitassa saddhammamahāpadīpassa tadadhippāyavikāsanasinehaparisekena pañcavassasahassamaviratamujjalanamicchatā lokānukampakena satthukappena dhammarājassa dhammasenāpatinā āyasmatā sāriputtattherena bhāsitaṃ sutvā āyasmatā ānandena paṭhamamahāsaṅgītikāle yathāsutameva saṅgītiṃ āropitaṃ.
这智慧分解之道论文内容完备，意义丰富，深邃深远，昭示胜于世俗，契合虚无观照，具修学之果特征，分别修行之正邪，如实教行者之宝藏。是论为法义师所作，具佛法光明，特别为令苦难轮回众生离苦，示现种种方便引导、开悟安忍与深义。此教学承佛陀至阿拉汉世尊，以及一切知识显现智慧大光明，普利众生，充满广大慈悲与爱，流露无碍真理明灯。此论由法界护持者、诸行法头策划、佛陀教法大将军萨利弗长老所述，阿难长老听闻后，在首度大集会上依经文如是宣说而成。
Tadetaṃ vinayapiṭakaṃ suttantapiṭakaṃ abhidhammapiṭakanti tīsu piṭakesu suttantapiṭakapariyāpannaṃ. Dīghanikāyo majjhimanikāyo saṃyuttanikāyo aṅguttaranikāyo khuddakanikāyoti pañcasu mahānikāyesu khuddakamahānikāyapariyāpannaṃ. Suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallanti navasu satthu sāsanaṅgesu yathāsambhavaṃ geyyaveyyākaraṇaṅgadvayasaṅgahitaṃ.
此为律藏、经藏、论藏三藏中，属于经藏部分。三藏之中，律藏为戒律篇，经藏涵盖长部、中部、相应部、增支部及小部五大部众，小部即为小部众大部之聚合。经藏包含经文、歌偈、论说、偈颂、略说及本生故事、神通法等九种法门，依世尊教法精神，包含歌偈与论述二部分。
‘‘Dvāsīti buddhato gaṇhiṃ, dve sahassāni bhikkhuto;
『佛陀以两为数，』
Caturāsīti sahassāni, ye me dhammā pavattino’’ti. (theragā. 1027) –
『比库诗二千余人，』
Dhammabhaṇḍāgārikattherena pana pañcasu ṭhānesu etadaggaṃ āropitena paṭiññātānaṃ caturāsītiyā dhammakkhandhasahassānaṃ bhikkhuto gahitesu dvīsu dhammakkhandhasahassesu anekasatadhammakkhandhasaṅgahitaṃ. Tassa tayo vaggā – mahāvaggo, majjhimavaggo, cūḷavaggoti. Ekekasmiṃ vaggasmiṃ dasadasakaṃ katvā ñāṇakathādikā mātikākathāpariyosānā samatiṃsa kathā. Evamanekadhā vavatthāpitassa imassa paṭisambhidāmaggappakaraṇassa anupubbaṃ apubbapadatthavaṇṇanaṃ karissāma. Imañhi pakaraṇaṃ pāṭhato atthato uddisantena ca niddisantena ca sakkaccaṃ uddisitabbaṃ niddisitabbañca, uggaṇhantenāpi sakkaccaṃ uggahetabbaṃ dhāretabbañca. Taṃ kissahetu? Gambhīrattā imassa pakaraṇassa lokahitāya loke ciraṭṭhitatthaṃ.
『四万八千为众，兴法演教者此列。』（长老诗歌集 1027）——
Tattha samatiṃsāya kathāsu ñāṇakathā kasmā ādito kathitāti ce? Ñāṇassa paṭipattimalavisodhakattena paṭipattiyā ādibhūtattā. Vuttañhi bhagavatā –
由律藏长老持有法藏，在五处以此为上，与已知法中四万八千法蕴、比库二千法蕴结合，形成多百法蕴会聚。此法蕴归分三类，即大部、中部、小部。每部中分为十小节，附以智慧论述及目录表终结，总集成文。如此种种，阐明此分析典籍的逐步展开，作为分解说明之序言。此篇书读时，须言明含义与目的，明示分析，慎重指出，鉴别说明。其理由为何？因本篇深奥，为世人长久利益永存而作。
‘‘Tasmātiha tvaṃ bhikkhu, ādimeva visodhehi kusalānaṃ dhammānaṃ. Ko cādi kusalānaṃ dhammānaṃ, sīlañca suvisuddhaṃ diṭṭhi ca ujukā’’ti (saṃ. ni. 5.369)?
于诸智慧论述言说中，智慧论述为何开端演说？乃因智慧显见根本。佛陀所说有云：
Ujukā diṭṭhīti hi sammādiṭṭhisaṅkhātaṃ ñāṇaṃ vuttaṃ. Tasmāpi ñāṇakathā ādito kathitā.
正见是被称为正见的智慧，这是如实的知识。因此，关于智慧的说明被首先开示。
Aparampi vuttaṃ –
接着又说——
‘‘Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? Sammādiṭṭhiṃ ‘sammādiṭṭhī’ti pajānāti, micchādiṭṭhiṃ ‘micchādiṭṭhī’ti pajānāti. Sāssa hoti sammādiṭṭhi. Sammāsaṅkappaṃ ‘sammāsaṅkappo’ti pajānāti, micchāsaṅkappaṃ ‘micchāsaṅkappo’ti pajānāti. Sammāvācaṃ ‘sammāvācā’ti pajānāti, micchāvācaṃ ‘micchāvācā’ti pajānāti. Sammākammantaṃ ‘sammākammanto’ti pajānāti, micchākammantaṃ ‘micchākammanto’ti pajānāti. Sammāājīvaṃ ‘sammāājīvo’ti pajānāti, micchāājīvaṃ ‘micchāājīvo’ti pajānāti. Sammāvāyāmaṃ ‘sammāvāyāmo’ti pajānāti, micchāvāyāmaṃ ‘micchāvāyāmo’ti pajānāti. Sammāsatiṃ ‘sammāsatī’ti pajānāti, micchāsatiṃ ‘micchāsatī’ti pajānāti. Sammāsamādhiṃ ‘sammāsamādhī’ti pajānāti, micchāsamādhiṃ ‘micchāsamādhī’ti pajānāti. Sāssa hoti sammādiṭṭhī’’ti (ma. ni. 3.136 ādayo).
『比库们，正见为前导。如何，正见为前导呢？正见者，辨知“正见”为正见，辨知“邪见”为邪见。正见即为真正的正见。辨知正思惟为正思惟，辨知邪思惟为邪思惟。辨知正语为正语，辨知邪语为邪语。辨知正业为正业，辨知邪业为邪业。辨知正命为正命，辨知邪命为邪命。辨知正精进为正精进，辨知邪精进为邪精进。辨知正念为正念，辨知邪念为邪念。辨知正定为正定，辨知邪定为邪定。正见确实为正见』（中部尼柯耶 3.136 起始）。
Pubbaṅgamabhūtāya hi sammādiṭṭhiyā siddhāya micchādiṭṭhīnampi micchādiṭṭhibhāvaṃ jānissatīti sammādiṭṭhisaṅkhātaṃ ñāṇaṃ tāva sodhetuṃ ñāṇakathā ādito kathitā.
正见是前导，因正见得成就，故能知邪见者亦有邪见之相，故被称为正见的智慧，为了要净除这智慧，关于智慧的说明被首先开示。
‘‘Apicudāyi , tiṭṭhatu pubbanto, tiṭṭhatu aparanto, dhammaṃ te desessāmi – imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati, imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhatī’’ti (ma. ni. 2.271) ca –
『也终止于此，前者应当存立，后者应当存立，我将为汝说法——在此有法，是此法生起，有此法灭灭尽』（中部尼柯耶 2.271）也如此说。
Pubbantāparantadiṭṭhiyo ṭhapetvā ñāṇasseva vuttattā ñāṇakathā ādito kathitā.
将前后见分别立定，专为智慧而说，这关于智慧的说明被首先开示。
‘‘Alaṃ, subhadda, tiṭṭhatetaṃ ‘sabbe te sakāya paṭiññāya abbhaññiṃsu, sabbeva na abbhaññiṃsu, udāhu ekacce abbhaññiṃsu, ekacce na abbhaññiṃsū’ti. Dhammaṃ te, subhadda, desessāmi, taṃ suṇāhi sādhukaṃ manasikarohi, bhāsissāmī’’ti (dī. ni. 2.213) ca –
世尊告诫苏跋陀曰：「苏跋陀，应当立定此念：所有众生皆具所依的身分识别，皆非无所依身分识别，有些具足，有些不具足。」我将为汝演说法义，请汝善听，专心正念，我将当说。
Puthusamaṇabrāhmaṇaparappavādānaṃ vāde ṭhapetvā ariyassa aṭṭhaṅgikassa maggassa desitattā, aṭṭhaṅgike ca magge sammādiṭṭhisaṅkhātassa ñāṇassa padhānattā ñāṇakathā ādito kathitā.
依据他方沙门婆罗门对他法的诽谤，叙述圣者所宣说之八正道法。八正道中，正见为首，正见为识之根本，故先讲识的义理。
‘‘Cattārimāni, bhikkhave, sotāpattiyaṅgāni sappurisasaṃsevo, saddhammassavanaṃ, yoniso manasikāro, dhammānudhammapaṭipattī’’ti (saṃ. ni. 5.1046; dī. ni. 3.311) ca –
比库们，须知四种入流果印为圣者之标志：善友交往、善法闻受、正思惟、契合法法之行。
‘‘Saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṃ odahati, ohitasoto dhammaṃ suṇāti, sutvā dhammaṃ dhāreti, dhātānaṃ dhammānaṃ paññāya atthaṃ upaparikkhati, atthaṃ upaparikkhato dhammā nijjhānaṃ khamanti, dhammanijjhānakkhantiyā chando jāyati, chandajāto ussahati, ussahitvā tuleti, tulayitvā padahati, pahitatto kāyena ceva paramatthasaccaṃ sacchikaroti, paññāya ca naṃ paṭivijjha passatī’’ti (ma. ni. 2.183, 432) ca –
信根生起者，亲近圣贤；亲近者随喜礼敬；礼敬者恭闻正法；善听者领解法义；听闻法义持守不忘；持守者以智慧查明法谛；查明者令法得止息；止息法生欲求；欲生精进；精进生精勤；勤奋行持，身心调伏；最终证实究竟真实法，为慧所见识。
‘‘Idha tathāgato loke uppajjati…pe… so dhammaṃ deseti ādikalyāṇa’’nti ādīni (dī. ni. 1.190) ca –
当此世间，正觉者如来出现……以正法宣说最初善法。
Anekāni suttantapadāni anulomentena sutamaye ñāṇaṃ ādiṃ katvā yathākkamena ñāṇakathā ādito kathitā.
因应多种经文语句，并根据听闻之义理根本，循序渐进详说智慧训诂。
Sā panāyaṃ ñāṇakathā uddesaniddesavasena dvidhā ṭhitā. Uddese ‘‘sotāvadhāne paññā sutamaye ñāṇa’’ntiādinā nayena tesattati ñāṇāni mātikāvasena uddiṭṭhāni. Niddese ‘‘kathaṃ sotāvadhāne paññā sutamaye ñāṇaṃ. ‘Ime dhammā abhiññeyyā’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇa’’ntiādinā nayena tāniyeva tesattati ñāṇāni vitthāravasena niddiṭṭhānīti.
此识见之说，以说明与指示为依归，有两种立法。依说明，以「于耳根觉知、于耳根所闻，谓智慧」等语为依，借由说话带领，将三十七种智慧依纲目列现。依指示，以「如何于耳根觉知、于耳根所闻，知此法可证，名为耳根觉知，知此法可证，为智慧」等语为据，借由说话表示，将彼三十七种智慧详细阐明。
Ganthārambhakathā niṭṭhitā. · 论典开始之语已毕。