1. Saṅgahavāro · 1. 摄门义注
Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者
Khuddakanikāye · 小部
Nettippakaraṇa-aṭṭhakathā · 《导论》注疏
Ganthārambhakathā
经题开端解说
Mahākāruṇikaṃ nāthaṃ, ñeyyasāgarapāraguṃ;
我顶礼大慈悲主，彼智慧如海洋之彼岸者；
Vande nipuṇagambhīra-vicitranayadesanaṃ.
顶礼其深妙广博、庄严多样的教说。
Vijjācaraṇasampannā, yena niyyanti lokato;
具足智慧与行为的功德，故得超越世间；
Vande tamuttamaṃ dhammaṃ, sammāsambuddhapūjitaṃ.
敬礼至高无上之法，受正自觉者所崇敬者。
Sīlādiguṇasampanno, ṭhito maggaphalesu yo;
具足戒律等诸德，立于正道及果位之者；
Vande ariyasaṅghaṃ taṃ, puññakkhettaṃ anuttaraṃ.
敬礼圣众者，是无上善地。
Vandanājanitaṃ puññaṃ, iti yaṃ ratanattaye;
此善因于礼敬所生，是珍宝之中之宝；
Hatantarāyo sabbattha, hutvāhaṃ tassa tejasā.
我已断除一切障碍，借此光明得以破除。
Ṭhitiṃ ākaṅkhamānena, ciraṃ saddhammanettiyā;
希求长久与正法相续，名为护法者的长老，因此恳敬。
Dhammarakkhitanāmena, therena abhiyācito.
恳敬于护法尊长者，其名为莲生尊。
Padumuttaranāthassa, pādamūle pavattitaṃ;
于莲生尊足下，礼拜顶礼如法而行。
Passatā abhinīhāraṃ, sampattaṃ yassa matthakaṃ.
观察而得的实相，是心智所能把握的本质。
Saṃkhittaṃ vibhajantānaṃ, eso aggoti tādinā;
对已成就者加以简明分析，得出此为主要结论；
Ṭhapito etadaggasmiṃ, yo mahāsāvakuttamo.
由这主要结论建立起来的，乃是那最伟大的弟子。
Chaḷabhiñño vasippatto, pabhinnapaṭisambhido;
彼具六通、达意境的显著成就者，具足明了深微的正知；
Mahākaccāyano thero, sambuddhena pasaṃsito.
即是长老大咖吒那，受正觉者世尊称赞者。
Tena yā bhāsitā netti, satthārā anumoditā;
此乃导师所说之正道，智慧导师俱同赞同肯定；
Sāsanassa sadāyattā, navaṅgassatthavaṇṇanā.
教法恒常安住，九分义理得以阐明。
Tassā gambhīrañāṇehi, ogāhetabbabhāvato;
因其深奥智慧，理应深入了知；
Kiñcāpi dukkarā kātuṃ, atthasaṃvaṇṇanā mayā.
即使有难事，也由我来详加诠释。
Saha saṃvaṇṇanaṃ yasmā, dharate satthusāsanaṃ;
因附有此训诂，承继佛陀教法；
Pubbācariyasīhānaṃ, tiṭṭhateva vinicchayo.
如先师为狮子吼，此注释正是坚固判决。
Tasmā tamupanissāya, ogāhetvāna pañcapi;
因此藉此依止，深入精研五个方面；
Nikāye peṭakenāpi, saṃsanditvā yathābalaṃ.
即便是经藏部分，也当结合上下文，依照能力详解。
Suvisuddhamasaṃkiṇṇaṃ, nipuṇatthavinicchayaṃ;
内容须洁净周密，结构紧密，善于分析义理。
Mahāvihāravāsīnaṃ, samayaṃ avilomayaṃ.
应遵循大寺中宿住比库之时序，理顺而非颠倒。
Pamādalekhaṃ vajjetvā, pāḷiṃ sammā niyojayaṃ;
弃除懈慢疏漏，应正确恰当地采用巴利文表达。
Upadesaṃ vibhāvento, karissāmatthavaṇṇanaṃ.
将教义分门别类，制作详尽的义项说明。
Iti atthaṃ asaṅkiṇṇaṃ, nettippakaraṇassa me;
此义未曾杂糅，为我著述《引导论》之实。
Vibhajantassa sakkaccaṃ, nisāmayatha sādhavoti.
对分别而言，应当少许、适当、敦厚地摈弃不善之法。
Tattha kenaṭṭhena netti? Saddhammanayanaṭṭhena netti. Yathā hi taṇhā satte kāmādibhavaṃ nayatīti ‘‘bhavanettī’’ti vuccati, evamayampi veneyyasatte ariyadhammaṃ nayatīti saddhammanayanaṭṭhena ‘‘nettī’’ti vuccati. Atha vā nayanti tāyāti netti. Nettippakaraṇena hi karaṇabhūtena dhammakathikā veneyyasatte dassanamaggaṃ nayanti sampāpentīti, nīyanti vā ettha etasmiṃ pakaraṇe adhiṭṭhānabhūte patiṭṭhāpetvā veneyyā nibbānaṃ sampāpiyantīti netti. Na hi nettiupadesasannissayena vinā aviparītasuttatthāvabodho sambhavati. Tathā hi vuttaṃ – ‘‘tasmā nibbāyitukāmenā’’tiādi. Sabbāpi hi suttassa atthasaṃvaṇṇanā nettiupadesāyattā, netti ca suttappabhavā, suttaṃ sammāsambuddhappabhavanti.
那么，这摈弃之法以何为准绳呢？以正法引导为准绳。正如『渴爱』引导众生从欲等缘生之苦中生起，故称为“生起之准绳”，同样地，对欲离灭道苦等应舍弃之法，以正法引导为准绳称为“准绳”。或者说从此引导者即称为准绳。依准绳教化此法者，以教化为业者，谓之以准绳引导众生到达见道果极境，或引导入定，或依此准绳设立决断以成就佛法，得大涅槃，故称准绳。实无准绳教法未生，慧解正典之理难成者。正如经典中所说——『因此欲得涅槃者』等句意。毕竟所有经典义理皆依准绳教法而述，准绳由经典而生，经典则因正觉圣者而立。
Sā panāyaṃ netti pakaraṇaparicchedato tippabhedā hāranayapaṭṭhānānaṃ vasena. Paṭhamañhi hāravicāro, tato nayavicāro, pacchā paṭṭhānavicāroti. Pāḷivavatthānato pana saṅgahavāravibhāgavāravasena duvidhā. Sabbāpi hi netti saṅgahavāro vibhāgavāroti vāradvayameva hoti.
此准绳正是法门章节之区分，依本须分别法门时，汇集教理而成分类法门。首先是组诀思维，然后是引导思维，最后是施设思维。依巴利义理因方法则，准绳有二：集注法与别解法。所有准绳实际上仅为集注法和别解法两法。
Tattha saṅgahavāro ādito pañcahi gāthāhi paricchinno. Sabbo hi pakaraṇattho ‘‘yaṃ loko pūjayate’’tiādīhi pañcahi gāthāhi apariggahito nāma natthi. Nanu cettha paṭṭhānaṃ asaṅgahitanti? Nayidamevaṃ daṭṭhabbaṃ, mūlapadaggahaṇena paṭṭhānassa saṅgahitattā. Tathā hi vakkhati – ‘‘aṭṭhārasa mūlapadā kuhiṃ daṭṭhabbā sāsanapaṭṭhāne’’ti. Mūlapadapaṭṭhānāni hi atthanayasaṅkhārattikā viya aññamaññaṃ saṅgahitāni.
其集注法起始于五首偈，章义全在此五首偈中，偈文开头『众生所敬仰』等句中未有余外文字。试问此处施设难道未被聚合乎？引导正见实已见此，集注法通过根本词句而聚合施设。正如论中所说——『十八根本词句何处显著施设法』。根本词句与章节义理诸修饰密合，相互融合聚合为一整体。
Vibhāgavāro pana uddesaniddesapaṭiniddesavasena tividho. Tesu ‘‘tattha katame soḷasa hārā’’ti ārabhitvā yāva ‘‘bhavanti aṭṭhārasa padānī’’ti ayaṃ uddesavāro. ‘‘Assādādīnavatā’’ti ārabhitvā yāva ‘‘tettiṃsā ettikā nettī’’ti ayaṃ niddesavāro. Paṭiniddesavāro pana hāravibhaṅgavāro hārasampātavāro nayasamuṭṭhānavāro sāsanapaṭṭhānavāroti catubbidho. Tesu ‘‘tattha katamo desanāhāro’’ti ārabhitvā yāva ‘‘ayaṃ pahānena samāropanā’’ti ayaṃ hāravibhaṅgavāro. Tattha ‘‘katamo desanāhārasampāto’’ti ārabhitvā yāva ‘‘anupādisesā ca nibbānadhātū’’ti ayaṃ hārasampātavāro. Etthāha – hāravibhaṅgahārasampātavārānaṃ kiṃ nānākaraṇanti? Vuccate – yattha anekehipi udāharaṇasuttehi eko hāro niddisīyati, ayaṃ hāravibhaṅgavāro. Yattha pana ekasmiṃ sutte aneke hārā sampatanti, ayaṃ hārasampātavāro. Vuttañhetaṃ peṭake –
别解法则有三种：分别为指示法，示意法，及反示法。指示法自『彼处何为十六章』起至『成就十八根本词句』止，是为指示法。示意法由『由不悦苦』起至『三十示意准绳』止，是为示意法。反示法包括章节法，组诀法，教义生起法以及教法章节导引法，合为四种。其间自『彼处何为宣说组诀』起至『此为舍离与受持』止，是章节法。继之『何为章节法会集』至『无染净涅槃因地』为组诀集会。问此章节组诀集会有所不同者为何？答曰：若一经多例注明一章，即章节法。若一经中拥有多章，则为章节法会集。巴利三藏中有云——
‘‘Yattha ca sabbe hārā, sampatamānā nayanti suttatthaṃ;
『凡其诸章，皆因而成章，引导经典义理；
Byañjanavidhiputhuttā, sā bhūmī hārasampāto’’ti.
此处言“标记之法已知，其地则为失落。”
Nayasamuṭṭhānasāsanapaṭṭhānavāravibhāgo pākaṭo eva. Sāsanapaṭṭhānavāro pana saṅgahavāre viya uddesaniddesavāresupi na sarūpato uddhaṭoti. Etthāha – ‘‘idaṃ nettippakaraṇaṃ mahāsāvakabhāsitaṃ, bhagavatā anumodita’’nti ca kathametaṃ viññāyatīti? Pāḷito eva. Na hi pāḷito aññaṃ pamāṇataraṃ atthi. Yā hi catūhi mahāpadesehi aviruddhā pāḷi, sā pamāṇaṃ. Tathā hi agarahitāya ācariyaparamparāya peṭakopadeso viya idaṃ nettippakaraṇaṃ ābhataṃ. Yadi evaṃ kasmāssa nidānaṃ na vuttaṃ. Sāvakabhāsitānampi hi subhasutta- (dī. ni. 1.444 ādayo) anaṅgaṇasutta- (ma. ni. 1.57 ādayo) kaccāyanasaṃyuttādīnaṃ nidānaṃ bhāsitanti? Nayidaṃ ekantikaṃ. Sāvakabhāsitānaṃ buddhabhāsitānampi hi ekaccānaṃ paṭisambhidāmagganiddesādīnaṃ dhammapadabuddhavaṃsādīnañca nidānaṃ na bhāsitaṃ, na ca tāvatā tāni appamāṇaṃ, evamidhāpi daṭṭhabbaṃ.
关于领导者起源、教法传承、段落区别，皆明白无误。教法传承的篇幅虽如合集，却不全然等同于指示和说明的篇章。因这里云：“此为释迦大弟子所说之注解，已获世尊的赞同。”如此如何理解？这显然是巴利文原典。巴利文非他语中最小的标准，因其兼容四大领域，约定为正统。正因而，此注籍由教师辈相续传承，犹如经典解说般而成。若如此，为何未曾叙述其起源？释迦大弟子之言，诸如善法篇（长部大纪70行起）、无缺篇（中部第57行起）、及迦胝耶经等众多经集均有述其起缘否？非此独有。且释迦大弟子与佛陀所说者，诸如分解知识、法句、佛传等多未论及起源，此则不例外，当如此看待。
Nidānañca nāma suttavinayānaṃ dhammabhaṇḍāgārikaupālittherādīhi mahāsāvakeheva bhāsitaṃ, idañca mahāsāvakabhāsitaṃ, theraṃ muñcitvā anaññavisayattā imissā vicāraṇāyāti kimetena nidānagavesanena, atthoyevettha gavesitabbo, yo pāḷiyā aviruddhoti. Atha vā pāḷiyā atthasaṃvaṇṇanābhāvato na imassa pakaraṇassa visuṃ nidānavacanakiccaṃ atthi, paṭisambhidāmagganiddesādīnaṃ viyāti daṭṭhabbaṃ.
所谓“起缘”，乃是诸经典与律藏诸法的共同宝库中，由大弟子如巴利文大师等所阐述者，舍弃长老们其他无关题材以外，只以此作为探究解境的依据。此起缘调研，所求实即对巴利文教义未相违背之处。又或因缺乏对巴利文词义的详述，故本卷并无详细论述起缘文字，须由分解知识、定义指示等探寻。
Idāni etasmiṃ pakaraṇe nānappakārakosallatthaṃ ayaṃ vibhāgo veditabbo – sabbameva cetaṃ pakaraṇaṃ sāsanapariyeṭṭhibhāvato ekavidhaṃ, tathā ariyamaggasampādanato vimuttirasato ca. Byañjanatthavicārabhāvato duvidhaṃ, tathā saṅgahavibhāgabhāvato dhammavinayatthasaṃvaṇṇanato lokiyalokuttaratthasaṅgahaṇato rūpārūpadhammapariggāhakato lakkhaṇalakkhiyabhāvato pavattinivattivacanato sabhāgavisabhāganiddesato sādhāraṇāsādhāraṇadhammavibhāgato ca.
此卷当知为多面巧妙技艺之分布，因其教法总结而成一类，依释迦圣道悟得解脱而具。若以注释意义区分，则二者：论文讲解教法与律藏之义，及对世俗超世俗义理之综合描述;又依形相因缘法诸特色，论述产生与灭息；分辨整体与部分，常有与非常之法。
Tividhaṃ puggalattayaniddesato tividhakalyāṇavibhāgato pariññattayakathanato pahānattayūpadesato sikkhattayasaṅgahaṇato tividhasaṃkilesavisodhanato mūlagītianugītisaṅgītibhedato piṭakattayatthasaṃvaṇṇanato hāranayapaṭṭhānappabhedato ca.
又可见三种示范：针对人分类型别，善法之分类，证悟之终极表达，弃除烦恼之教导，修习与清净之集结，经典之一字一义之解说，消失沉没与存续中断之区辨。
Catubbidhaṃ catuppaṭisambhidāvisayato catunayadesanato dhammatthadesanāpaṭivedhagambhīrabhāvato ca. Pañcavidhaṃ abhiññeyyādidhammavibhāgato pañcakkhandhaniddesato pañcagatiparicchedato pañcanikāyatthavivaraṇato ca. Chabbidhaṃ chaḷārammaṇavibhāgato chaajjhattikabāhirāyatanavibhāgato ca. Sattavidhaṃ sattaviññāṇaṭṭhitiparicchedato. Navavidhaṃ suttādinavaṅganiddesato. Cuddasavidhaṃ suttādhiṭṭhānavibhāgato. Soḷasavidhaṃ aṭṭhavīsatividhañca sāsanapaṭṭhānappabhedato. Caturāsītisahassavidhaṃ caturāsītisahassadhammakkhandhavicārabhāvatotiādinā nayena pakaraṇavibhāgo veditabbo.
还有四重分别，四重精辟说明法义之途径。五种演说显现，五蕴表达，五行段界以及五部书意解。六种感观分辨，内外境界分类。七种意识状态段别。九种经典新别释。十四种经典依据分类。二十七种教法事项之分类。四万八千种法蕴细察等，由此可知此卷章节分类之原理所在。
Tattha sāsanapariyeṭṭhibhāvatoti sakalaṃ nettippakaraṇaṃ sikkhattayasaṅgahassa navaṅgassa satthusāsanassa atthasaṃvaṇṇanābhāvato. Ariyamaggasampādanatoti dassanabhūmibhāvanābhūmisampādanato. Vimuttirasatoti sāsanassa amatapariyosānattā vuttaṃ. Byañjanatthavicārabhāvatoti hārabyañjanapadakammanayānaṃ byañjanavicārattā atthapadaatthanayānaṃ atthavicārattā vuttaṃ. Saṅgahavibhāgabhāvo parato āvi bhavissati. Dhammavinayatthasaṃvaṇṇanatoti sakalassāpi pariyattisāsanassa dhammavinayabhāvato vuttaṃ. Lakkhaṇalakkhiyabhāvatoti nettivacanassa lakkhaṇattā udāharaṇasuttānañca lakkhiyattā vuttaṃ. Sabhāgavisabhāganiddesatoti samānajātiyā dhammā sabhāgā, paṭipakkhā visabhāgā, taṃvicārabhāvatoti attho. Sādhāraṇāsādhāraṇadhammavibhāgatoti pahānekaṭṭhasahajekaṭṭhatādisāmaññena ye dhammā yesaṃ dhammānaṃ nāmavatthādinā sādhāraṇā tabbidhuratāya asādhāraṇā ca, taṃvibhāgato duvidhanti attho.
其中，『教法综观』者，由于整个教学工具（教法论书）未对佛陀教法的含义作详细说明。所谓『圣道成就』，指对见地（见解）的成就与地位的成就。『解脱音节』是指出教法具无上永恒之义。『义理显现』者，依赖于词语音节聚合的作用而产生的义理分析，既包括音节分析，也包含词义及句义的探讨。关于论书章节的划分，后后分明，已成定论。『教法律义归纳』，指所有诠释论书皆以法与律为内容。『特征与印记』，是指出教法中心词汇的特征及举例经文中的相关印证。『整体与部分对照』，谓同类别之法为整体，各自相对之法为部分；此种考察即为义理的分析。『共通与非共通法之区分』，基于舍弃、不舍、相续等条件，认定某些法为共通，即永恒不变之法，而其它法则为非共通法，两者分别归类，故名二分。
Puggalattayaniddesatoti ugghaṭitaññuādi puggalattayaniddesato. Tividhakalyāṇavibhāgatoti ādikalyāṇādivibhāgato. Mūlagītianugītisaṅgītibhedatoti paṭhamaṃ vacanaṃ mūlagīti, vuttasseva atthassa saṅgahagāthā anugīti, taṃtaṃsuttatthayojanavasena vippakiṇṇassa pakaraṇassa saṅgāyanaṃ saṅgīti, sā therassa parato pavattitāti veditabbā, etāsaṃ tissannaṃ bhedato tividhanti attho. Pañcakkhandhaniddesatoti rūpādipañcakkhandhasīlādipañcadhammakkhandhaniddesato pañcavidhanti attho. Suttādhiṭṭhānavibhāgatoti lobhadosamohānaṃ alobhādosāmohānaṃ kāyavacīmanokammānaṃ saddhādipañcindriyānañca vasena cuddasavidhassa suttādhiṭṭhānassa vibhāgavacanato cuddasavidhanti attho. Sesaṃ suviññeyyanti na papañcitaṃ.
『人乘别示』，指解脱知识等三明显人乘之说法。『三善分类』，即前后三种善法之分类。『根本、随次及节唱之分』，是指首句称为根本唱，紧接其意之句为随次唱，整体和谐成节唱，乃长老所续传。此三种唱法之差别，可知。『五蕴指示』，是指对色等五蕴，戒等五法合为五种并立法之指示。『经文依据分类』，谓基于十四种以色身、言语及心理为体之业等、信根等五力共计十四种经文依出处而分类，故称十四种。以上诸义均应详细理解，不可妄加扩展。