2. Uddesavāro · 2. 略说品义注
1. Saṅgahavāravaṇṇanā一、摄颂释
Evaṃ anekabhedavibhatte nettippakaraṇe yadidaṃ vuttaṃ ‘‘saṅgahavibhāgavāravasena duvidha’’nti, tattha saṅgahavāro ādi. Tassāpi ‘‘yaṃ loko pūjayate’’ti ayaṃ gāthā ādi. Tattha yanti aniyamato upayoganiddeso, tassa ‘‘tassā’’ti iminā niyamanaṃ veditabbaṃ. Lokoti kattuniddeso. Pūjayateti kiriyāniddeso. Salokapāloti kattuvisesanaṃ. Sadāti kālaniddeso. Namassati cāti upacayena kiriyāniddeso . Tassāti sāminiddeso. Etanti paccattaniddeso. Sāsanavaranti paccattaniddesena niddiṭṭhadhammanidassanaṃ. Vidūhīti karaṇavacanena kattuniddeso. Ñeyyanti kammavācakakiriyāniddeso. Naravarassāti ‘‘tassā’’ti niyametvā dassitassa sarūpato dassanaṃ.
如是，在许多不同种类分明的教理归纳论述中，曾说“依教法分类而起有二”，其中依教法分类为起始。其中又以『世人所敬奉者』这偈语起首。此处“世人”指非规定的用途，需从“其此”一辞明了该规定。“世人”指称轮回世间所有众生。“敬奉”则是行为的指示。“世人之持护”是一种特定归属。『恒常』是时间指示。“合掌”则借动作指示。这“其此”是所依主谓指示。“是此”是当前指示。以教法之当前指示，明示法义。所谓“智慧者”，以动词性词汇表示行为执行者。所谓“应知”者，指业者言意。以“人众”言明“其此”的规定，并以其所示义显露其本质。
Tattha lokiyanti ettha puññāpuññāni tabbipāko cāti loko, pajā, sattanikāyoti attho. Loka-saddo hi jātisaddatāya sāmaññavasena niravasesato satte saṅgaṇhāti. Kiñcāpi hi lokasaddo saṅkhārabhājanesupi diṭṭhappayogo, pūjanakiriyāyogyabhūtatāvasena pana sattalokavacano eva idha gahitoti daṭṭhabbaṃ. Pūjayateti mānayati, apacāyatīti attho.
此中“世间”是世俗有功德与非功德业及其报应的意义，即人类众生之意。世间语乃为众生所约定俗成之种类语汇，其意义涵盖生存众生之整体聚合。因世间语突出相对生存性故，亦被用作名相分类。在造作行为中，此语殊胜即能传达敬奉仪式之含义，因此此处取“世间语言”之义为合适。所谓“敬奉”，意指尊敬、礼敬他物之行为。
Lokaṃ pālentīti lokapālā, cattāro mahārājāno. Lokiyā pana indayamavaruṇakuverā lokapālāti vadanti. Saha lokapālehīti salokapālo, ‘‘loko’’ti iminā tulyādhikaraṇaṃ. Atha vā issariyādhipaccena taṃtaṃsattalokassa pālanato rakkhaṇato khattiyacatumahārājasakkasuyāmasantusitasunimmitaparanimmitavasavattimahābrahmādayo lokapālā. Tehi saha taṃtaṃsattanikāyo salokapālo lokoti vutto. Atha vā ‘‘dveme, bhikkhave, sukkā dhammā lokaṃ pālentī’’ti (a. ni. 2.9; itivu. 42) vacanato hirottappadhammā lokapālā. Tehi samannāgato loko salokapālo. Hirottappasampannā hi pāpagarahino sappurisā dhammacchandavantatāya bhagavati pūjānamakkāraparā hontīti.
“世间之守护者”是指四大国王，这四位为重要统治者。世间守护者常被称为应以印度诸王、天神诸王来识别，守护一切众生。此四大国王辅佐世间诸神王族，被称为世间守护者。又有经典中言：“比库们，二净法护世”，即此二又被称为护世守护者。谓有嫉妒发怒者则为恶世守护者，具有惩恶扬善之德，故称此人为世间守护者。此等具备守护资格者，承载清净德业，乃礼敬奉行之对象。
Sadāti sabbakālaṃ rattiñceva divā ca, sadāti vā bhagavato dharamānakāle tato parañca. Atha vā sadāti abhinīhārato paṭṭhāya yāva sāsanantaradhānā, tato parampi vā. Mahābhinīhārato paṭṭhāya hi mahābodhisattā bodhiyā niyatatāya buddhaṅkurabhūtā sadevakassa lokassa pūjanīyā ceva vandanīyā ca honti. Yathāha bhagavā sumedhabhūto –
“恒常”谓常时、夜昼；亦指世尊所驻之时及其之后。又或指无间断守护至教法消亡之后。极大守护者如大菩萨，其觉悟坚固，如佛之幼芽，恒久守护教法，众生皆当敬礼、供奉、礼拜。如言世尊自觉贤者之时抗言：
‘‘Dīpaṅkaro lokavidū, āhutīnaṃ paṭiggaho;
“灯明之天世间智慧者，受命之礼敬者；
Mama kammaṃ pakittetvā, dakkhiṇaṃ pādamuddhari.
因我业而闻名，右足高举显耀。”
‘‘Ye tatthāsuṃ jinaputtā, padakkhiṇamakaṃsu maṃ;
「那些在那里的人们，以圣者之子为中心行绕，于此处行绕；
Devā manussā asurā ca, abhivādetvāna pakkamu’’nti. (bu. vaṃ. 2.75-76);
天人、人类及阿修罗等，向其恭敬礼拜之后，便退去。」（《增支部·缘起品》2.75-76）
Namassati cāti keci kesañci pūjāsakkārādīni karontāpi tesaṃ apākaṭaguṇatāya namakkāraṃ na karonti, na evaṃ bhagavato, yathābhūtaabbhuggatakittisaddatāya pana bhagavantaṃ sadevako loko pūjayati ceva namassati cāti attho. ‘‘Sadā naramanusso’’ti keci paṭhanti, taṃ na sundaraṃ. Tassāti yaṃ sadevako loko pūjayati ceva namassati ca, tassa. Etanti idāni vattabbaṃ buddhiyaṃ viparivattamānaṃ sāmaññena dasseti. Sāsanavaranti taṃ sarūpato dasseti. Tattha diṭṭhadhammikasamparāyikaparamatthehi yathārahaṃ satte sāsati vineti etenāti sāsanaṃ, tadeva ekantaniyyānaṭṭhena anaññasādhāraṇaguṇatāya ca uttamaṭṭhena taṃtaṃabhipatthitasamiddhihetutāya paṇḍitehi varitabbato vā varaṃ, sāsanameva varanti sāsanavaraṃ. Vidūhīti yathāsabhāvato kammakammaphalāni kusalādibhede ca dhamme vidantīti vidū, paṇḍitamanussā, tehi. Ñātabbaṃ, ñāṇamarahatīti vā ñeyyaṃ. Naravarassāti purisavarassa, aggapuggalassāti attho.
所谓礼敬者，是指虽有人行某些敬礼礼拜等行为，但因其不明其本质而不作真正的礼敬；世尊却因其真实受具的果报及实相之荣光，乃为诸天及世人所礼敬和奉养。此义谓：有人称「常为人天所」，此并非美好。盖「为诸天人所礼敬奉养」者，即此义。今当述明智慧逆转时所显见普通的仪式行为，以彰显教法之全体。如是教法谓为教法，因其为所示诸实法及究竟义境，能以适当意趣为众生制伏导引，此为教法。因其单一究竟涅槃之果，且具非他所依的殊胜品质，足为诸智者所推崇而尊此教法为上法。智者谓乃依其自然法则，知晓行为及果报等善法差别。其应当知者为智慧广大者，义即应知，所谓「人上人」者，即尊贵第一之人也。
Idaṃ vuttaṃ hoti – yo anaññasādhāraṇamahākaruṇāsabbaññutaññāṇādiguṇavisesayogena sadevakena lokena pūjanīyo namassanīyo ca bhagavā arahaṃ sammāsambuddho, tassa loke uttamapuggalassa etaṃ idāni amhehi vibhajitabbahāranayapaṭṭhānavicāraṇavisayabhūtaṃ sāsanaṃ ādikalyāṇatādiguṇasampattiyā varaṃ aggaṃ uttamaṃ nipuṇañāṇagocaratāya paṇḍitavedanīyamevāti. Bhagavato hi vacanaṃ ekagāthāmattampi saccapaṭiccasamuppādakhandhāyatanadhātindriyasatipaṭṭhānādisabhāvadhammaniddhāraṇakkhamatāya soḷasahārapañcanayasoḷasaaṭṭhavīsatividhapaṭṭhānavicārayogyabhāvena ca paramagambhīraṃ atthato agādhapāraṃ saṇhasukhumañāṇavisayamevāti. Tenevāha – ‘‘paññavantassāyaṃ dhammo, nāyaṃ dhammo duppaññassā’’ti (dī. ni. 3.358; a. ni. 8.30). Atha vā bhagavato sāsanaṃ pariññākkamena lakkhaṇāvabodhappaṭipattiyā suññatamukhādīhi ogāhitabbattā aviññūnaṃ supinantenapi na visayo hotīti āha – ‘‘vidūhi ñeyya’’nti. Tathā ca vuttaṃ – ‘‘etu viññū puriso’’tiādi.
如是说：如是众生因其无等广大慈悲及圆满智慧等诸德殊胜等特点，理应为诸天及世人礼敬供养，世尊即阿拉汉正觉正遍知者，谓为上乘尊贵大人。今以此教法，为我等所应分别的、有系统内涵之法，具初善严净诸德，并为卓绝顶上、智慧高妙、有见识之圣人，应受礼敬、应加敬重。世尊之教法即使仅是一偈文，其含义系缘起、五蕴、六处、十八界、六根、念处等诸法之相续断灭，遍及三十六种分析，以极深重义贯穿，展显微妙、澄明之智慧境界。故世尊言曰：「此法为智者法，非愚者法。」（《长部·册数经》第3卷358经；《增支部》第8卷30经）又因世尊教法究竟圆满后，若未彻悟象征涅槃之空境，则不为知者所能解，故称为「应由智者所知」。又有偈曰：「此乃智者所至处。」
Apare pana ‘‘taṃ tassa sāsanavara’’nti paṭhanti, tesaṃ matena yaṃ-saddo sāsana-saddena samānādhikaraṇoti daṭṭhabbo. Idaṃ vuttaṃ hoti yaṃ sāsanavaraṃ salokapālo loko pūjayati namassati ca, taṃ sāsanavaraṃ vidūhi ñātabbanti. Imasmiñca naye lokapāla-saddena bhagavāpi vuccati. Bhagavā hi lokaggatāyakattā nippariyāyena lokapālo, tasmā ‘‘tassā’’ti lokapālassa satthunoti attho. Salokapāloti cettha lokapāla-saddo guṇībhūtopi satthuvisayattā sāsana-saddāpekkhatāya sāmibhāvena sambandhīvisesabhūto padhānabhūto viya paṭiniddesaṃ arahatīti.
又有人释曰：「此即此教法之尊。」谓因「教法尊」与「世间尊」同一名称，应作此识。此言谓：凡为世间护卫者，即诸天间保护众生者，若礼敬、礼拜世尊之教法，则智者谓之尊法。就在此意义上，世尊亦称为世间护法者。世尊恰如统摄世间的领袖，护卫大众，因此谓之“世间护法”，故「其」指护法者，即是世尊。此处“世间护法”一名，具有护卫世尊及法体系，作为主要称谓，与世尊及教法相依相缀，表明尊崇之意。
Kathaṃ pana sayaṃ dhammassāmī bhagavā dhammaṃ pūjayatīti? Nāyaṃ virodho. Dhammagaruno hi buddhā bhagavanto, te sabbakālaṃ dhammaṃ apacāyamānāva viharantīti. Vuttañhetaṃ – ‘‘yaṃnūnāhaṃ yvāyaṃ dhammo mayā abhisambuddho, tameva dhammaṃ sakkatvā garuṃ katvā upanissāya vihareyya’’nti (saṃ. ni. 1.173; a. ni. 4.21).
如何世尊自身以法为尊敬呢？此二者并无抵触。佛陀乃法之庄严持有者，常行尊重教法。经言：「我若经由此法所得正觉，当以此法为尊，庄严依止而生活。」（《律藏·增一品》1.173；《增支部》第4卷21经）
Api ca bhagavato dhammapūjanā sattasattāhappaṭipattiādīhi dīpetabbā. Dhammassāmīti ca dhammena sadevakassa lokassa sāmīti attho, na dhammassa sāmīti. Evampi namassatīti vacanaṃ na yujjati. Na hi bhagavā kañci namassatīti, esopi niddoso. Na hi namassatīti padassa namakkāraṃ karotīti ayameva attho, atha kho garukaraṇena tanninno tappoṇo tappabbhāroti ayampi attho labbhati. Bhagavā ca dhammagarutāya sabbakālaṃ dhammaninnapoṇapabbhārabhāvena viharatīti. Ayañca attho ‘‘yena sudaṃ svāhaṃ niccakappaṃ viharāmī’’ti (ma. ni. 1.387) evamādīhi suttapadehi dīpetabbo. ‘‘Vidūhi neyya’’ntipi pāṭho, tassa paṇḍitehi saparasantānesu netabbaṃ pāpetabbanti attho. Tattha attasantāne pāpanaṃ bujjhanaṃ, parasantāne bodhananti daṭṭhabbaṃ.
而且应以世尊教法的敬奉遵行七七日持等诸法而发明。所谓法相，即以法为众生世界的平常之本义，而非仅指法本身。因此称为敬礼之语是不合适的。实非世尊有所敬礼，此亦无过失。所谓敬礼并非对言语文字行敬意，只是以重事为由而由尊敬而生其恭敬及恭顺，如此也得一义。且世尊恒以尊重法之态度，常以承负法义而住世。又此义当以“以此庄严终身恒住”为法句释（大念诵1.387）等经文而广宣。“可为智者所依”是经文，意谓智者不可轻忽其声调差别。于其中自己一体而言是似乎执伪为善，观他人则致令觉明，应如是观察。
Evaṃ bhagavato sadevakassa lokassa pūjanīyavandanīyabhāvo aggapuggalabhāvo ca vuccamāno guṇavisiṭṭhataṃ dīpeti, sā ca guṇavisiṭṭhatā mahābodhiyā veditabbā. Āsavakkhayañāṇapadaṭṭhānañhi sabbaññutaññāṇaṃ sabbaññutaññāṇapadaṭṭhānañca āsavakkhayañāṇaṃ ‘‘mahābodhī’’ti vuccati. Sā aviparītadhammadesanato tathāgate suppatiṭṭhitāti viññāyati . Na hi savāsananiravasesakilesappahānaṃ anāvaraṇañāṇañca vinā tādisī dhammadesanā sambhavati. Iccassa catuvesārajjayogo. Tena dasabalachaasādhāraṇañāṇaaṭṭhārasāveṇikabuddhadhammādisakalasabbaññuguṇapāripūrī pakāsitā hoti. Etādisī ca guṇavibhūti mahākaruṇāpubbaṅgamaṃ abhinīhārasampattiṃ purassaraṃ katvā sampāditaṃ samattiṃsapāramisaṅkhātaṃ puññañāṇasambhāramantarena na upalabbhatīti hetusampadāpi atthato vibhāvitā hotīti evaṃ bhagavato tīsupi avatthāsu sabbasattānaṃ ekantahitappaṭilābhahetubhūtā ādimajjhapariyosānakalyāṇā niravasesā buddhaguṇā imāya gāthāya pakāsitāti veditabbaṃ.
如是，称世尊为众生及世界之尊贵供养者、尊重奉敬者、第一人，是彰显其超群特胜的德行。此特胜乃大觉智德，即断尽染污之智慧与立智之道，断尽染秽之慧称为“大神通”。此乃佛陀善住之法，永不变异。无此慧明净且无障碍断恶的智慧，无法生起如是高妙教法。此为四无人染的清净果。由此，借十八种殊胜智慧、十力般若、涅槃诸根等而显彻一切佛法圆满境界。此种殊胜辉煌、具大慈心先导，展现并圆满，集成资粮福报与智识，非他处可现此缘故而成也。因此，在世尊三种释义中说明，唯以利益众生断除执著而得圆满，无防碍智慧如此诗句所宣。
Dutiyanaye pana yasmā sikkhattayasaṅgahaṃ saphalaṃ ariyamaggasāsanaṃ tassa ārammaṇabhūtañca amatadhātuṃ tadadhigamūpāyañca pubbabhāgapaṭipattisāsanaṃ tadatthaparidīpanañca pariyattisāsanaṃ yathārahaṃ saccābhisamayavasena abhisamento svākkhātatādiguṇavisesayuttataṃ manasikaronto sakkaccaṃ savanadhāraṇaparipucchādīhi paricayaṃ karonto ca sadevako loko pūjayati nāma. Lokanātho ca sammāsambodhippattiyā veneyyānaṃ sakkaccaṃ dhammadesanena ‘‘ariyaṃ vo, bhikkhave, sammāsamādhiṃ desessāmi’’ (ma. ni. 3.136; saṃ. ni. 5.28; peṭako. 24), ‘‘maggānaṭṭhaṅgiko seṭṭho’’ (dha. pa. 273; kathā. 872; netti. 125; peṭako. 30), ‘‘yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggamakkhāyati’’ (itivu. 90; a. ni. 4.34), ‘‘khayaṃ virāgaṃ amataṃ paṇītaṃ’’ (khu. pā. 6.4; su. ni. 227), ‘‘ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā’’ (dī. ni. 2.373; ma. ni. 1.106; saṃ. ni. 5.367), ‘‘dhammaṃ vo, bhikkhave, desessāmi ādikalyāṇa’’ntiādīhi (ma. ni. 3.420; netti. 5) vacanehi thomanena ca pūjayati nāma. Tasmā sāsanavarassa pūjanīyabhāvo idha vuccamāno anavasesato dhammaguṇe dīpetīti ye ariyabhāvādayo niyyānādayo khayavirāgādayo madanimmadanādayo asaṅkhatādayo svākkhātatādayo ādikalyāṇatādayo ca anekehi suttapadehi paveditā aneke dhammaguṇā, te niravasesato imāya gāthāya pakāsitāti veditabbā.
次言：由修学等级得利，终成圣谛之教，其为根本妙法、无生常义及证得之道，乃前行修习之基础，亦指示其深义，是对修习前后循序正法之阐明。故世间普供养，依其正觉缘起，听闻维持不忘等诸法，恭敬奉行。世尊尊为世间之主，依正觉自觉法随时宣说正法，曰：“比库当受我宣说正定法”（大念诵3.136；小念诵5.28；巴提波24），曰“八正道为最优”（法句273等文）；又曰“诸法或有集散皆以离欲为第一” （伊陀婆90；增一4.34）；“灭尽离欲为永存妙善”（俱舍派6.4；释疑227）；“众生之净道为一向”（长念诵2.373；大念诵1.106；小念诵5.367）；“当说最初善法”（大念诵3.420；释网5）诸语。所宣扬者乃世尊所称誉。我等因而明知教法之至尊而奉敬之。由是，此处宣说教法圆满概念具无碍之德。此谓高贵圣者等及入灭者之破执、离欲及正觉性、不生相与纯正之道，以及诸多经文所出之诸法，皆无碍地以此诗显明。
Yasmā pana ariyasaccappaṭivedhena samugghāṭitasammohāyeva paramatthato paṇḍitā bālyādisamatikkamanato, tasmā bhāvitalokuttaramaggā sacchikatasāmaññaphalā ca ariyapuggalā visesato vidūti vuccanti. Te hi yathāvuttasāsanavaraṃ aviparītato ñātuṃ netuñca saparasantāne sakkuṇantīti aṭṭhaariyapuggalasamūhassa paramatthasaṅghassāpi idha gahitattā ye suppaṭipannatādayo anekehi suttapadehi saṃvaṇṇitā ariyasaṅghaguṇā, tepi niravasesato idha pakāsitāti veditabbā.
又因正谛亲证，破除惑业，圣智远离无明初学不足，由此具足而称圣者、出世间者为善知之贤人。彼辈正识世尊所说亲证正法，不违反乃至连音韵细节皆能熟知。此理亦由十八圣者群体及最高正法僧团所护持，并由其严格守持实践及诸多经文详述显现清楚，亦无碍地现于此处。
Evaṃ paṭhamagāthāya sātisayaṃ ratanattayaguṇaparidīpanaṃ katvā idāni –
如是，初诗以蕴含四念处三宝慧光辉煌之意而撰。今已成此问答。
‘‘Sabbapāpassa akaraṇaṃ, kusalassa upasampadā;
普行一切恶行不作，善行欢迎增长；
Sacittapariyodapanaṃ, etaṃ buddhāna sāsana’’nti. (dī. ni. 2.90; dha. pa. 183; netti. 30, 50, 116, 124) –
『自心之净化，此乃诸佛之教』。
Vacanato saṅkhepato sikkhattayasaṅgahaṃ sāsanaṃ, taṃ pana sikkhattayaṃ ñāṇavisesavisayabhāvabhedato avatthābhedato ca tividhaṃ hoti. Kathaṃ? Sutamayañāṇagocaro ca yo ‘‘pariyattisaddhammo’’ti vuccati. Cintāmayañāṇagocaro ca yo ākāraparivitakkadiṭṭhinijjhānakkhantīhi gahetabbākāro vimuttāyatanaviseso ‘‘paṭipattisaddhammo’’ti vuccati. Vipassanāñāṇādisahagato bhāvanāmayañāṇagocaro ca yo ‘‘paṭivedhasaddhammo’’ti vuccati. Evaṃ tividhampi sāsanaṃ sāsanavaranti padena saṅgaṇhitvā tattha yaṃ paṭhamaṃ, taṃ itaresaṃ adhigamūpāyoti sabbasāsanamūlabhūtaṃ attano pakaraṇassa ca visayabhūtaṃ pariyattisāsanameva tāva saṅkhepato vibhajanto ‘‘dvādasa padānī’’ti gāthamāha.
文字所表达者，是简略地概括三种修学之教法。此三种修学依照智慧的差异与所缘之境的分别而异，且分为三类。何以故？由所闻所得、被智慧触及者称为“宣说之法”；由思惟所得、以标记、反思、观见、不贪不瞋等为依止，专注解脱所缘之境，而被称为“实修之法”；而与观智等觉支相应、属于修习行法的，则称为“证达之法”。如是将教法以三种形态汇聚统整，首为宣说，余为修习之资，此即诸教法根本所在，且为自身教义具足其内容，是归纳总结，谓之“十二梵句”。
Tattha dvādasāti gaṇanaparicchedo. Padānīti paricchinnadhammanidassanaṃ. Tesu byañjanapadāni pajjati attho etehīti padāni. Atthapadāni pana pajjanti ñāyantīti padāni. Ubhayampi vā ubhayathā yojetabbaṃ byañjanapadānampi aviparītaṃ paṭipajjitabbattā, atthapadānaṃ uttarivisesādhigamassa kāraṇabhāvato, tāni padāni parato pāḷiyaññeva āvi bhavissantīti tattheva vaṇṇayissāma. Atthasūcanādiatthato suttaṃ. Vuttañhetaṃ saṅgahesu –
这里所说的十二者，是指数目之分类。梵句者，是断法之显现名。其中文义显著故称为“句”，而意义之词则称为“意句”。这两者须依其本法相应而结合，且于解义时须无违逆故。对于义句，由于具备对义的特有指示，对解义达成至关重要，因此我们在此详细说明。意旨显现等义为经文。所引用诸经论义——
‘‘Atthānaṃ sūcanato, suvuttato savanatotha sūdanato;
“为指示义，因明说而知，因闻而察，因授记而通达；
Suttāṇā suttasabhāgato ca, ‘sutta’nti akkhāta’’nti. (pārā. aṭṭha. 1.paṭhamamahāsaṅgītikathā; dī. ni. aṭṭha. 1.paṭhamamahāsaṅgītikathā; dha. sa. aṭṭha. nidānakathā);
此为经文，属经部分，于众中成名，称为‘经’。”（《巴利大藏八集一初大集颂》；《中部尼八集一初大集颂》；《法集八集起因颂》）
Tadetaṃ tattha suttapiṭakavasena āgataṃ, idha pana piṭakattayavasena yojetabbaṃ. ‘‘Dvādasa padāni sutta’’nti vuttaṃ, yaṃ pariyattisāsananti attho. Taṃ sabbanti taṃ ‘‘sutta’’nti vuttaṃ sakalaṃ buddhavacanaṃ. Byañjanañca attho cāti byañjanañceva tadattho ca. Yato ‘‘dvādasa padāni sutta’’nti vuttaṃ. Idaṃ vuttaṃ hoti – atthasūcanādito suttaṃ pariyattidhammo, tañca sabbaṃ atthato dvādasa padāni cha byañjanapadāni ceva cha atthapadāni cāti. Atha vā yadetaṃ ‘‘sāsanavara’’nti vuttaṃ, taṃ sabbaṃ suttaṃ, pariyattisāsanassa adhippetattā. Atthato pana dvādasa padāni, byañjanatthapadasamudāyabhāvato. Yathāha – ‘‘byañjanañca attho cā’’ti. Taṃ viññeyyaṃ ubhayanti yasmiṃ byañjane atthe ca vacanavacanīyabhāvena sambandhe suttavohāro, tadubhayaṃ sarūpato viññātabbaṃ tattha katamaṃ byañjanaṃ katamo atthoti? Tenevāha – ‘‘ko attho byañjanaṃ katama’’nti.
此即以经藏形式归纳诸法，而以藏之系归类连结。谓有“十二梵句经”之称，是谓为宣说之法义。整体称为“经”，即是完整佛陀所说法义。字义与涵义俱含其中。因称“十二梵句经”，意指含指示义等之经，为宣说之法，且含十二句，其中六为梵句，六为意句。又谓此为“教法梵句”的意义，意指整体为经部分，是宣说之教法。至于义句共有十二章，因含梵句与义句组合体。所谓“字义亦是义”，须明了字义与义句间，因对应语义关系而产生解释作用，则此二者俱须同等明知。何者为字义？何者为义句？如是问之。
Evaṃ ‘‘sāsanavara’’nti vuttassa suttassa pariyattibhāvaṃ tassa ca atthabyañjanapadabhāvena veditabbataṃ dassetvā idāni tassa pavicayupāyaṃ nettippakaraṇaṃ padatthavibhāgena dassetuṃ ‘‘soḷasahārā’’ti gāthamāha.
如是，谓“教法汇萃”的语，是指经文传承的本质，复又兼含其义理层面的用词。此已明示，应当由此示现传承的方法与注释法门。故今以释义总纲，借用“十六章汇聚”诗句为表述。
Tattha soḷasa hārā etissāti soḷasahārā. Pañcanayā aṭṭhārasamūlapadāti etthāpi eseva nayo. Atha vā soḷasa hārā soḷasahārā. Evaṃ itaratthāpi. Hāranayamūlapadāni eva hi saṅkhepato vitthārato ca bhāsitāni nettīti. Sāsanassa pariyeṭṭhīti sāsanassa atthapariyesanā, pariyattisāsanassa atthasaṃvaṇṇanāti attho, sakalasseva vā sāsanassa atthavicāraṇāti attho. Paṭipattipaṭivedhepi hi nettinayānusārena adhigacchantīti. Mahakaccānenāti kaccoti purātano isi, tassa vaṃsālaṅkārabhūtoyaṃ mahāthero ‘‘kaccāno’’ti vuccati. Mahakaccānoti pana pūjāvacanaṃ, yathā mahāmoggallānoti, ‘‘kaccāyanagottaniddiṭṭhā’’tipi pāṭho. Ayañca gāthā nettiṃ saṅgāyantehi pakaraṇatthasaṅgaṇhanavasena ṭhapitāti daṭṭhabbā. Yathā cāyaṃ, evaṃ hāravibhaṅgavāre taṃtaṃhāraniddesanigamane ‘‘tenāha āyasmā’’tiādivacanaṃ, hārādisamudāyabhūtāyaṃ nettiyaṃ byañjanatthasamudāye ca sutte kiṃ kena viciyatīti vicāraṇāyaṃ āha – ‘‘hārā byañjanavicayo’’tiādi.
其中所谓“十六章汇聚”，包括“十六与一汇聚”。按五十八本根词，此处亦通用同理。亦可称为“十六章汇聚”。此在别处亦同。章汇与本根词乃简约和详解二义说，均指规范教法的最终审察，即详解经文之核心义旨。按行持相承亦依此解取。大咖吒那者，即古师称“吒那”，此贤者有丰富传承与璀璨世系，故称“大咖吒那”。而“吒那”亦具尊称，类如“大摩嘎剌那”、某家之典籍所称。此诗歌用于集注者，乃作用于结集论书义义的整合。譬如本文有关章节划分、章节标题词汇等，均出自“贤者所言”，对章节及义理之整体理解有启发。轻重互补，体现章节起源与义理的复合关系，故称“章节义理的区分”等语。
Tattha soḷasapi hārā mūlapadaniddhāraṇamantarena byañjanamukheneva suttassa saṃvaṇṇanā honti, na nayā viya mūlapadasaṅkhātasabhāvadhammaniddhāraṇamukhenāti te ‘‘byañjanavicayo suttassā’’ti vuttā. Atthanayā pana yathāvuttaatthamukheneva suttassa atthasampaṭipattiyā hontīti āha – ‘‘nayā tayo ca suttattho’’ti. Ayañca vicāraṇā paratopi āgamissati. Keci ‘‘nayo cā’’ti paṭhanti, taṃ na sundaraṃ. Ubhayaṃ pariggahītanti hārā nayā cāti etaṃ ubhayaṃ suttassa atthaniddhāraṇavasena parisamantato gahitaṃ sabbathā sutte yojitaṃ. Vuccati suttaṃ vadati saṃvaṇṇeti. Kathaṃ? Yathāsuttaṃ suttānurūpaṃ, yaṃ suttaṃ yathā saṃvaṇṇetabbaṃ, tathā saṃvaṇṇetīti attho. Yaṃ yaṃ suttanti vā yathāsuttaṃ, sabbaṃ suttanti attho. Nettinayena hi saṃvaṇṇetuṃ asakkuṇeyyaṃ nāma suttaṃ natthīti.
复次，章汇之中，十六章之根词说明，乃依托义理的叙述，是经文本意之表述，而非仅以词语总数或章节数量为标准，此谓“义理细分，非纯数目”。称此为“义理细分”，乃针对经文的内在义理阐述。用词“意指经文内容”，而非章数归纳。例如“义理取向”为经文实际指意。又所谓“章、根词”兼论，乃同时涵盖两者，二者均为经文意义的呈现。称经文为“经”为“说明其意理”之语。如何？谓“依经文适当说明”，即经文应审时度势地说明其教义。又谓“经文本身”即为所有经文合，释“净义归纳”。以文意为重，非单以文句数量揆度。因不依“义解模式”难以传述上下义，故由整体文脉解说为宜。
Idāni yaṃ vuttaṃ – ‘‘sāsanavaraṃ vidūhi ñeyya’’nti, tattha nettisaṃvaṇṇanāya visayabhūtaṃ pariyattidhammameva pakārantarena niyametvā dassetuṃ ‘‘yā cevā’’tiādi vuttaṃ.
今说“应令智者悉知教法汇萃”，其中“汇总说明”指的是针对经文传承法则所作的有针对性限定，故引入“无论何者”等语继续展现。
Tattha atthesu kataparicchedo byañjanappabandho desanā, yo pāṭhoti vuccati. Tadattho desitaṃ tāya desanāya pabodhitattā. Tadubhayañca vimuttāyatanasīsena paricayaṃ karontānaṃ anupādāparinibbānapariyosānānaṃ sampattīnaṃ hetubhāvato ekantena viññeyyaṃ, tadubhayavinimuttassa vā ñeyyassa abhāvato tadeva dvayaṃ viññeyyanti imamatthaṃ dasseti yā ceva…pe… viññeyyanti. Tatrāti tasmiṃ vijānane sādhetabbe, nipphādetabbe cetaṃ bhummaṃ. Ayamānupubbīti ayaṃ vakkhamānā anupubbi hāranayānaṃ anukkamo, anukkamena vakkhamānā hāranayāti attho. Navavidhasuttantapariyeṭṭhīti suttādivasena navaṅgassa sāsanassa pariyesanā, atthavicāraṇāti attho. Sāmiatthe vā etaṃ paccattaṃ navavidhasuttantapariyeṭṭhiyā anupubbīti. Atha vā anupubbīti karaṇatthe paccattaṃ. Idaṃ vuttaṃ hoti – yathāvuttavijānane sādhetabbe vakkhamānāya hāranayānupubbiyā ayaṃ navavidhasuttantassa atthapariyesanāti.
其间，在义理判别上，所谓“义理区分乃依托义理之约束”与“教义宣讲”义理，凸显教法导引与释明当依上通下达的原则。两者互为依存，显明修解解脱的因缘，示明若无二者合和，无法达解脱的究竟目标。谓此“教法层阶次第”，即依照由浅入深、由表及里的层层宣说。又所谓“九种经文的全面注释”，即对应九大类经典之整理汇编的详述，说明其展开和义理探讨的整体宗旨。或曰“层次”，即有序次的揭示。宣说规范，即以详解经文义理之体系为根本，此即曰“层次内涵详述”。此为既定诸经传承之基础宗旨。
Etthāha – kathaṃ panettha geyyaṅgādīnaṃ suttabhāvo, suttabhāve ca tesaṃ kathaṃ sāsanassa navaṅgabhāvo. Yañca saṅgahesu vuccati ‘‘sagāthakaṃ suttaṃ geyyaṃ, niggāthakaṃ suttaṃ veyyākaraṇa’’nti, tathā ca sati suttaṅgameva na siyā. Athāpi visuṃ suttaṅgaṃ siyā, maṅgalasuttādīnaṃ (khu. pā. 5.1 ādayo; su. ni. 261 ādayo) suttaṅgasaṅgaho na siyā, gāthābhāvato dhammapadādīnaṃ viya, geyyaṅgasaṅgaho vā siyā, sagāthakattā sagāthāvaggassa viya, tathā ubhatovibhaṅgādīsu sagāthakappadesānanti. Vuccate –
此中说：“那么如何论及本经与经文结构呢？又如何体现九部分教法的结构特征？所谓‘合章经文（sagātha）’为可歌以诗句的经文，‘无歌经文（niggātha）’为不具诗句的解说文等。但须知经文非尽为纯粹经文结构。然则亦存在或附加无歌的经片，如吉祥经等，此等收录不专司段落而更多取义。依章法分为合章与非合章两类，分别对应章节标题。故经文整体具备两种结构区分，分别表达其文体特性。”
Suttanti sāmaññavidhi, visesavidhayo pare;
经文者谓之普通律法，特别律则则属于别类；
Sanimittā niruḷhattā, sahatāññena nāññato.
依照缘起者往往坚固不坏，共同受持不可相违。
Sabbassāpi hi buddhavacanassa suttanti ayaṃ sāmaññavidhi. Tathā hi ‘‘ettakaṃ tassa bhagavato suttāgataṃ suttapariyāpannaṃ (pāci. 1242), sāvatthiyā suttavibhaṅge, sakavāde pañca suttasatānī’’tiādivacanato vinayābhidhammapariyattivisesepi suttavohāro dissati. Tadekadesesu pana geyyādayo visesavidhayo tena tena nimittena patiṭṭhitā. Tathā hi geyyassa sagāthakattaṃ tabbhāvanimittaṃ. Lokepi hi sasilokaṃ sagāthakaṃ cuṇṇiyaganthaṃ geyya’’nti vadanti. Gāthāvirahe pana sati pucchitvā vissajjanabhāvo veyyākaraṇassa. Pucchāvissajjanañhi ‘‘byākaraṇa’’nti vuccati. Byākaraṇameva veyyākaraṇanti. Evaṃ sante sagāthakādīnampi pañhāvissajjanavasena pavattānaṃ veyyākaraṇabhāvo āpajjatīti? Nāpajjati, geyyādisaññānaṃ anokāsabhāvato ‘‘gāthāvirahe satī’’ti visesitattā ca. Tathā hi dhammapadādīsu kevalaṃ gāthābandhesu sagāthakattepi somanassañāṇamayikagāthāyuttesu ‘‘vuttañheta’’ntiādivacanasambandhesu abbhutadhammapaṭisaṃyuttesu ca suttavisesesu yathākkamaṃ gāthāudānaitivuttakaabbhutadhammasaññā patiṭṭhitā, tathā satipi gāthābandhabhāve bhagavato atītāsu jātīsu cariyānubhāvappakāsakesu jātakasaññā. Satipi pañhāvissajjanabhāve sagāthakatte ca kesuci suttantesu vedassa labhāpanato vedallasaññā patiṭṭhitāti evaṃ tena tena sagāthakattādinā nimittena tesu tesu suttavisesesu geyyaṅgādisaññā patiṭṭhitāti visesavidhayo suttaṅgato pare geyyādayo.
确实所有佛陀所说的话都属于此普通律法。因为经藏中说：「世尊的佛陀所说经文已被遍听遍记（经藏第1242条），在沙瓦提经律中及相应论释中特别论述此等，且在同义辩论中分五百经文。」这说明律藏、论藏中特殊用语皆源自经藏中显现的经文用语。除此之外，雅歌、颂诗等别类律文依其缘由各具设立。比如颂诗若成一联，作为修习法的缘故；世间亦有称颂诗一联为四句韵律排列的传统。若单独颂诗无联接，则须问其回止意涵，回止即谓「语法」；语法即彼称「解释语法」。由此看来，对于单句颂诗等以问答形式展开的传承来说，亦有语法阐释之意生起吗？未必如此。因对颂诗等名目的区分，乃因其所含回止意形成殊异。譬如法句等纯属颂诗结集，即使成联也含有令人欢喜知见的颂诗，称为「已说之意」等相关语句。如此众多顶礼中已确立其颂诗伴随含义，佛陀于过去生历世示现行为法中亦有颂诗用例。颂诗问答的韵律成就，因透过听力获得真实感受而留下了智见。由此缘起，以颂诗连贯等为缘由设立的律文各部经文中分别具备对颂诗、雅歌等的名称认知和区分，称为别类律藏及其他律藏。
Yaṃ panettha geyyaṅgādinimittarahitaṃ suttaṃ, taṃ suttaṅgaṃ visesasaññāparihārena sāmaññasaññāya pavattanatoti. Nanu ca sagāthakaṃ suttaṃ geyyaṃ, niggāthakaṃ suttaṃ veyyākaraṇanti suttaṅgaṃ na sambhavatīti codanā tadavatthā evāti? Na tadavatthā, sodhitattā. Sodhitañhi pubbe gāthāvirahe sati pucchāvissajjanabhāvo veyyākaraṇassa tabbhāvanimittanti. Yañca vuttaṃ – ‘‘gāthābhāvato maṅgalasuttādīnaṃ suttaṅgasaṅgaho na siyā’’ti, tampi na, niruḷhattā. Niruḷho hi maṅgalasuttādīsu suttabhāvo, na hi tāni dhammapadabuddhavaṃsādayo viya gāthābhāvena paññātāni, kintu suttabhāveneva. Teneva hi aṭṭhakathāyaṃ ‘‘suttanāmaka’’nti nāmaggahaṇaṃ kataṃ.
如果于此处所说的无颂诗等附助缘起的经文，则视为单纯经文部，无须加以特别名称；然而岂可断言连颂诗经文、非颂文经文都不能归入经文部，且颂诗不能算作经文部？此说不通，须加考察。此前曾证实依颂诗本身回止意涵而知其语法乃修习法之缘起。且有说法指出－－「若无颂诗，则如祝祷经等经文部不成立」－－此亦不可。因祝祷经等虽非以颂诗表现，但仍成经文部，非因颂诗所知明，而是在经文本身确立。由此《注疏》言「称之为经文部」等名称是名称总摄所致。
Yaṃ pana vuttaṃ ‘‘sagāthakattā geyyaṅgasaṅgaho vā siyā’’ti, tadapi natthi, yasmā sahatāññena. Saha gāthāhīti hi sagāthakaṃ. Sahabhāvo ca nāma atthato aññena hoti, na ca maṅgalasuttādīsu gāthāvinimutto koci suttappadeso atthi. Yo saha gāthāhīti vucceyya, na ca samudāyo nāma koci atthi. Yadapi vuttaṃ – ‘‘ubhatovibhaṅgādīsu sagāthakappadesānaṃ geyyaṅgasaṅgaho siyā’’ti, tadapi na aññato. Aññā eva hi tā gāthā, jātakādipariyāpannattā. Ato na tāhi ubhatovibhaṅgādīnaṃ geyyaṅgabhāvoti evaṃ suttādīnaṃ aṅgānaṃ aññamaññasaṅkarābhāvo veditabbo. Yasmā pana sabbampi buddhavacanaṃ yathāvuttanayena atthānaṃ sūcanādiatthena suttantveva vuccati, tasmā vuttaṃ – ‘‘navavidhasuttantapariyeṭṭhī’’ti.
对于所谓「颂诗连贯经文部或颂诗集成经文部应有成立」之说，也不存在此类，因为此类必因共同相连。所谓共同联合即颂诗连贯，然此意实不涉及祝祷经等经文中有颂诗所包含的经文意义。若言共同联合涉及颂诗，连贯意存者必定存在，然而有些颂诗诸如本生经等已被广泛发表。故不应将共同联合关联为双边经文部或多部经文部的颂诗内容，否则即不同经中的各部分互无牵连之义。既然所有佛说悉以其内容所指和义理所示仅称经文部，故此说为「新订九类经文集成部」是正确合理的。
Saṅgahavāravaṇṇanā niṭṭhitā. · 摄颂释已毕。