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Ganthārambhakathāvaṇṇanā
经名起首解说
Saṃvaṇṇanārambhe (dī. ni. ṭī. 1.ganthārambhakathāvaṇṇanā; ma. ni. ṭī. 1.1 ganthārambhakathāvaṇṇanā; saṃ. ni. ṭī. 1.1.1 ganthārambhakathāvaṇṇanā) ratanattayavandanā saṃvaṇṇetabbassa dhammassa pabhavanissayavisuddhipaṭivedanatthaṃ, taṃ pana dhammasaṃvaṇṇanāsu viññūnaṃ bahumānuppādanatthaṃ, taṃ sammadeva tesaṃ uggahaṇadhāraṇādikkamaladdhabbāya sammāpaṭipattiyā sabbahitasukhanipphādanatthaṃ. Atha vā maṅgalabhāvato, sabbakiriyāsu pubbakiccabhāvato, paṇḍitehi sammācaritabhāvato, āyatiṃ paresaṃ diṭṭhānugatiāpajjanato ca saṃvaṇṇanāyaṃ ratanattayapaṇāmakiriyā. Atha vā ratanattayapaṇāmakaraṇaṃ pūjanīyapūjāpuññavisesanibbattanatthaṃ, taṃ attano yathāladdhasampattinimittassa kammassa balānuppadānatthaṃ, antarā ca tassa asaṅkocanatthaṃ, tadubhayaṃ anantarāyena aṭṭhakathāya parisamāpanatthaṃ. Idameva ca payojanaṃ ācariyena idhādhippetaṃ. Tathā hi vakkhati ‘‘vandanājanitaṃ…pe… tassa tejasā’’ti. Vatthuttayapūjā hi niratisayapuññakkhettasambuddhiyā aparimeyyappabhāvo puññātisayoti bahuvidhantarāyepi lokasannivāse antarāyanibandhanasakalasaṃkilesaviddhaṃsanāya pahoti, bhayādiupaddavañca nivāreti. Yathāha –
在起首解说部分（相应于《长部尼柯耶》注疏第1节起首解说，《中部尼柯耶》注疏第一章第一节起首解说，《相应部尼柯耶》注疏第一章第一节第一小节起首解说）呈现的，是供奉三宝、说明法体清净依止之意的说明。此说明本身又在诸法释义中，意在激发智者对之敬重，以便他们正当持守、妥善体证，广泛成就众生利益与安乐。又或者因祈愿吉祥之故，从诸功德先作之故、从智者正当行持之故、从为他人未来善趣延续之义，故此说明乃为三宝供养礼敬之功德因缘。又或者三宝供养礼敬之作，是为了功德殊胜而得的礼敬果报，从自身适量所获之善业支撑所生的作用力，以及没有拘束的中间状态，这二者结合无障碍地使得注疏圆满。此正是教师所授于此处的目的。正如经中所说：「由礼敬所生……其威力广大」；由四种基础供养所成的礼敬，是无尽供养的功德之田，具有无尽光明，能除诸障碍，灭如恐怖等损害。
‘‘Pūjārahe pūjayato, buddhe yadi va sāvake’’ti. (dha. pa. 195; apa. thera 1.10.1) ca,
譬如如经所说：「应当供养者若为供养者，供养于佛及其比库」等（《法句经．195偈》，《阿陀罗迦长老传》1.10.1）
Tathā –
又如其文所说：
‘‘Ye, bhikkhave, buddhe pasannā, agge te pasannā, agge kho pana pasannānaṃ aggo vipāko hotī’’ti (a. ni. 4.34; itivu. 90) ca,
「比库们，对如来若心欢喜，极宜欢喜，在众欢喜中其获最胜果报。」（《增支部》4.34；《伊底迦经》90）
Tathā –
又如其文所说：
‘‘‘Buddho’ti kittayantassa, kāye bhavati yā pīti;
“『佛陀』者，称扬者。在此，欢喜便生于身；
Varameva hi sā pīti, kasiṇenapi jambudīpassa;
此欢喜确实殊胜，即使在印度洲的遍相行（即遍分类的修习法）中亦复如是；
‘‘‘Dhammo’ti…pe… ‘saṅgho’ti…pe… dīpassā’’ti. (dī. ni. aṭṭha. 1.6; itivu. aṭṭha 90; dī. ni. ṭī. 1.ganthārambhakathāvaṇṇanā; ma. ni. ṭī. 1.1; a. ni. ṭī. 2.4.34) ca,
『法』者……诸如……『僧团』者……皆有此义。”（此文引自《长部尼迦耶释论》第一卷第六章，《伊提母经释论》八十页，《长部尼迦耶释论》卷一经首注释，《大念处经释论》第一卷第一节，《中部尼迦耶释论》第二卷第四章第三十四节）
Tathā –
同样地——
‘‘Yasmiṃ, mahānāma, samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosa…pe… na mohapariyuṭṭhitaṃ cittaṃ hotī’’ti (a. ni. 6.10; 11.11) ca,
“尊者大名，当时此刻，圣弟子忆念如来，彼时其心中无贪欲生，无嗔恚生，无痴迷生。”（引自《中部尼迦耶》第六卷第十章，第十一卷第十一章）
Tathā –
同样地——
‘‘Araññe rukkhamūle vā…pe…;
「在森林或树根下……」
Bhayaṃ vā chambhitattaṃ vā, lomahaṃso na hessatī’’ti. (saṃ. ni. 1.249) ca;
「无论是恐惧或畏缩，毛发皆不应竖起。」（相应部·尼柯耶1.249）等。
Tattha yassa ratanattayassa vandanaṃ kattukāmo, tassa guṇātisayayogasandassanatthaṃ ‘‘mahākāruṇika’’ntiādinā gāthāttayamāha. Guṇātisayayogena hi vandanārahabhāvo, vandanārahe ca katā vandanā yathādhippetappayojanaṃ sādhetīti. Tattha yassā saṃvaṇṇanaṃ kattukāmo, sā netti visesato yathānulomasāsanasannissayā, tassa ca vicittākārappavattivibhāvinī. Tathā hi suttantadesanā na vinayadesanā viya karuṇāppadhānā, nāpi abhidhammadesanā viya paññāppadhānā, atha kho karuṇāpaññāppadhānāti tadubhayappadhānadesanāvisesavibhāvanaṃ tāva sammāsambuddhassa thomanaṃ kātuṃ tammūlakattā sesaratanānaṃ ‘‘mahākāruṇikaṃ nātha’’ntiādi vuttaṃ.
此中，对于渴望对宝物三种依止礼敬的人，为显现品德增益相续，称之为「大慈悲」等，于诗句中说。因品德增益相续，有无诳敬之义，亦即无实质礼敬中之礼敬，然礼敬须为所指定之目的达成。又对于欲作阐释者，指明此非特别规条，乃依顺法治之理，且显现成异形相流转。如此，教典之说并非律仪之说谓慈悲为重点，亦非阿毗达摩之说谓慧为重，而为慈慧双重重点阐释，故为正觉者所称扬，因而以此为基础尊称其为「大慈悲主」等。
Tattha kiratīti (dī. ni. ṭī. 1.ganthārambhakathāvaṇṇanā; ma. ni. ṭī. 1.1; saṃ. ni. ṭī. 1.1.1; a. ni. ṭī. 1.1.1) karuṇā, paradukkhaṃ vikkhipati apanetīti attho. Atha vā kiṇātīti karuṇā, paradukkhe sati kāruṇikaṃ hiṃsati vibādhatīti attho . Kampanaṃ karotīti vā karuṇā, paradukkhe sati sādhūnaṃ hadayakhedaṃ karotīti attho. Kamiti vā sukhaṃ, taṃ rundhatīti karuṇā. Esā hi paradukkhāpanayanakāmatālakkhaṇā, attasukhanirapekkhatāya kāruṇikānaṃ sukhaṃ rundhati vibandhatīti attho. Kiriyati dukkhitesu pasāriyatīti vā karuṇā, karuṇāya niyuttoti kāruṇiko yathā ‘‘dovāriko’’ti (a. ni. 7.67). Yathā hi dvāraṭṭhānato aññattha vattamānopi dvārapaṭibaddhajīviko puriso dvārānativattavuttitāya dvāre niyuttoti ‘‘dovāriko’’ti vuccati, evaṃ bhagavā mettādivasena karuṇāvihārato aññattha vattamānopi karuṇānativattavuttitāya karuṇāya niyuttoti ‘‘kāruṇiko’’ti vuccati. Mahābhinīhārato paṭṭhāya hi yāva mahāparinibbānā lokahitatthameva lokanāthā tiṭṭhantīti. Mahanto kāruṇikoti mahākāruṇiko. Satipi bhagavato tadaññaguṇānampi vasena mahantabhāve kāruṇikasaddasannidhānena vuttattā karuṇāvasenevettha mahantabhāvo veditabbo yathā ‘‘mahāveyyākaraṇo’’ti. Evañca katvā ‘‘mahākāruṇiko’’ti iminā padena puggalādhiṭṭhānena satthu mahākaruṇā vuttā hoti.
关于“kirati”（造作），依多部注释、相应部注、本生经注等略为释义：慈悲（karuṇā）意在触及及减轻他人极大苦难。或云“kiṇāti”，意即在苦难时慈悲者虽心生悲念，亦会伤害或纷争。又慈悲致心动摇，苦难时伤善友之心。若说“kāmi”，则慈悲痛惜苦乐，殊为愿祛除极大痛苦者之特征，因慈悲者惜乐而厌恶不乐。或谓慈悲于痛苦中扩张，意味慈悲之习也。慈悲专注时状如“门卫”（dovāriko）：守门虽行他事，却仍受门约束，正如如来行慈悲法而专注慈悲无越界，故称为“慈悲者”。因其极大修持，至大般涅槃，普利众生，故为“伟大慈悲者”。于世尊诸智慧德行染身之时，慈悲为其大成就之一，如称为“伟大阐释者”等。由此，称世尊为“伟大慈悲者”，即人员依此德相起信仰。
Aparo nayo – atthasādhanato karuṇaṃ karuṇāyanaṃ karuṇāsampavattanaṃ arahatīti kāruṇiko. Bhagavato hi sabbaññutāya anavasesato sattānaṃ hitaṃ, hitupāyañca jānato, tattha ca akilāsuno hitesitā satthikā, na tathā aññesanti. Atha vā karuṇā karuṇāyanaṃ sīlaṃ pakati sabhāvo etassāti kāruṇiko. Bhagavā hi pathavīphassādayo viya kakkhaḷaphusanādisabhāvā karuṇāsabhāvo sabhāvabhūtakaruṇoti attho. Sesaṃ purimasadisameva. Atha vā mahāvisayatāya, mahānubhāvatāya, mahapphalatāya ca mahatī karuṇāti mahākaruṇā. Bhagavato hi karuṇā niravasesesu sattesu pavattati, pavattamānā ca anaññasādhāraṇā pavattati, diṭṭhadhammikādibhedañca mahantameva sattānaṃ hitasukhaṃ ekantato nipphādeti, mahākaruṇāya niyuttoti mahākāruṇiko, taṃ mahākāruṇikaṃ. Sesaṃ sabbaṃ vuttanayeneva veditabbaṃ. Sumāgadhādipadānaṃ viya cettha saddasiddhi veditabbā.
另一种引领解说——从目的工具角度观，慈悲乃引领慈悲之行路，实现慈悲成就，即阿拉汉也谓慈悲者。因世尊通达无上智慧，体知众生利益及利益之法，且为无偏私之慈善导师，他人皆不及其德。又慈悲为通达慈悲行境界之本性。世尊如大地之重，与坚硬利钝物相等，具慈悲本性，常如是存。其余等亦同。又因其宏大地域、广大成就、巨大硕果，故谓为大慈悲。世尊慈悲遍及无边众生，且具非凡功用，极为成就不同之观点，专注于众生利益与安乐，故名大慈悲。此等皆可由其言语中悉见证实，正如众多大国之领导者名声昭著，此亦无异。
Nāthatīti nātho, veneyyānaṃ hitasukhaṃ āsīsati patthetīti attho, mettāyanavasena cettha hitasukhāsīsanaṃ veditabbaṃ, na karuṇāyanavasena paṭhamapadena vuttattā. Atha vā nāthati veneyyagataṃ kilesabyasanaṃ upatāpetīti nātho, nāthatīti vā nātho, yācatīti attho. Bhagavā hi ‘‘sādhu, bhikkhave, bhikkhu kālena kālaṃ attasampattiṃ paccavekkhitā’’tiādinā (a. ni. 8.7, 8) sattānaṃ taṃ taṃ hitappaṭipattiṃ yācitvāpi mahākaruṇāya samussāhito te tattha niyojeti. Paramena vā cittissariyena samannāgato, sabbasatte vā sīlādiguṇehi īsati abhibhavatīti paramissaro bhagavā ‘‘nātho’’ti vuccati, taṃ nāthaṃ.
「 nātha」意为主、继承者、保护者，指关怀受持众生安乐者。因慈悲生于慈心，若仅称慈悲，则未显其作为众生庇护与成就者义。故于此以慈悲缘缘之功能而称「 nātha」。又 nātha意谓灭除入侵凡夫之烦恼及恶习。佛所言『善比库，时常检视自身修持』等（增支部8.7，8），即众生虽请求利益，然受大慈悲所感召而调伏，令其遵行正法。世尊为至上者，具足一切善根与德行，能胜一切，故被尊称为「nātha」，即众生的保护者也。
Ñātabbanti ñeyyaṃ, atītādibhedabhinnaṃ sabbaṃ saṅkhataṃ, asaṅkhatañca. Saṅgaraṇaṭṭhena sāgaro, patitapatitānaṃ attano puthulagambhīrabhāvehi saṃsīdanaṃ nimmujjanaṃ karotīti attho. Saṃ-saddassa cettha ‘‘sābhāvo, sārāgo’’tiādīsu (dha. sa. 389, 391) viya niruttinayena daṭṭhabbo. Saṅgaraṇaṭṭhenāti vā saṅgarakaraṇaṭṭhena, ṭhitadhammatāya ‘‘ayaṃ me mariyādā, imaṃ velaṃ nātikkamāmī’’ti lokena saṅgaraṃ saṅketaṃ karonto viya hotīti attho. Saṅgaraṇaṃ vā samantato galanaṃ sandanaṃ udakena karotīti sāgaro. Kappavuṭṭhānakāle hi mahāsamuddo ito cito ca paggharitvā sakalaṃ lokadhātuṃ ekoghaṃ karotīti. Lokiyā pana vadanti ‘‘sāgarassa rañño puttehi sāgarehi nibbattito khatoti sāgaro, puratthimo samuddappadeso, taṃsambandhatāya ruḷhivasena sabbopi samuddo tathā voharīyatī’’ti. Sāgarasadisattā sāgaro, ñeyyameva sāgaroti ñeyyasāgaro. Sadisatā cettha puthuladuttaragambhīrānādikālikatāhi veditabbā, nihīnaṃ cetamopammaṃ. Tathā hi ñeyyasseva sātisayā puthulatā aparimāṇalokadhātubyāpanato, sabbaññutaññāṇasseva taraṇīyatāya duttaratā, gambhīratā, ādikoṭirahitā ca pavatti, na itarassa paricchinnadesattā bāhirakavītarāgehipi ittarena khaṇena atikkamitabbattā, parimitagambhīrattā, parimitakālattā ca. Ñeyyasāgarassa pāraṃ pariyantaṃ gatoti ñeyyasāgarapāragū, taṃ ñeyyasāgarapāraguṃ.
应当知道的是，值得知道的全部事物，无论是出于过去等时间差别而有分别的有为法，还是无为法，都包括在内。从比喻的方面来说，如大海由无数浸入自己身体深处的海水的沉降而成，使其寂静与沉溺。这儿关于“比起声音而言，此处当以‘本性、根本’等词表达”（《增支部法句经》389、391偈）等句，应从语言运用上理解。所谓“从比喻方面”是说，如同制造比喻者因言语承了约束，心有所依，便以「这是我的分界线，我不会越过这刻」这样的意识，指示世间的界限，即比喻为“界线”的意思。又或从普遍观照来看，大海被称为使水聚合联结、波浪拍打的界限。大海在涌起期间，扬起自身各处波涛，将整个世界的界域汇聚为一大波浪。从世俗层面，人们称“大海”即“大海之王的众子，即众海”的意思，意指东方海为最初海域，与诸海关系紧密，深藏广布。像大海一样的实体，即“大海”本身，称为“所知海”，这就是值得知道的“海”。海的本体应从根本历时深远的各种存在状态辨识，是譬喻心境的本质。正因为值得知道的“海”由于无边无际的有为界扩展与无边的知见带渡，具有超越一切知识的穿越力、深远性、无量无边且无比独妙的境界，故此之理，并非他者的片段、外在无获的怀疑，而是必须超越限制的深度、时限的观点。值得知道的“海”的彼岸为终极、彼岸达者，即“值得知道的海之彼岸者”。
Gamanañcettha ñāṇagamanameva, na itaraṃ ñeyyaggahaṇato, taṃ pana ñāṇaṃ duvidhaṃ sammasanapaṭivedhabhedato, tathā hetuphalabhedato. Tattha ‘‘kicchaṃ vatāyaṃ loko āpanno’’tiādinā (dī. ni. 2.57; saṃ. ni. 2.4, 10; peṭako. 23) karuṇāyanavaseneva abhinivisitvā anekākāravokāre saṅkhāre sammasantaṃ bhagavato sammasanañāṇaṃ chattiṃsakoṭisatasahassamukhena ñeyyasāgaraṃ ajjhogāhetvā tassa pāraṃ pariyantaṃ agamāsi, yaṃ ‘‘mahāvajirañāṇa’’nti vuccati. Paṭivedhañāṇaṃ pana sabbaññutaññāṇapadaṭṭhānaṃ āsavakkhayañāṇaṃ, āsavakkhayañāṇapadaṭṭhānañca sabbaññutaññāṇaṃ, yaṃ ‘‘mahābodhī’’ti vuccati. Pāragamanañca tassa kiccasiddhiyā, samatthatāya ca veditabbaṃ. Tathā yathāvuttaṃ sammasanañāṇaṃ hetu, itaraṃ phalaṃ. Saha sammasanañāṇena vā āsavakkhayañāṇaṃ hetu, sabbaññutaññāṇaṃ phalaṃ tadānisaṃsabhāvatoti veditabbaṃ.
这里的“前行”，即是指智慧的前进，不是其他值得学习的领域。所谓智慧分为两种：分别起源于认识之辨别以及因缘果报之辨别。经文中有“这世界确是艰难来到”（《增一经·无常》2.57；《大部律藏·增》2.4、10；《大藏经·标》23）的句子，指出悲悯心永远不舍弃，觉悟者以无数种方式对诸行业已了知，积累的智慧，能够以三千六百万之众的力量，乘风破浪般渡过值得知道的“海”，抵达彼岸终点，这智慧被称为“大金刚智”。而分别知之智，则是指全面无碍地破除烦恼的觉知，破除烦恼的觉知也就是全面灵明的智慧，此智慧称为“大觉智”。抵达彼岸的“前进”应理解为功德既成、圆满之状态。按照经典教义，分别知之智是因，彼岸智慧是果。联合分别知之智，则为破除烦恼的智慧，破除烦恼的智慧为智慧结果，且此因果必然相互依存。
Vandeti namāmi, abhitthavāmi vā. Saṇhaṭṭhena nipuṇā, anupacitañāṇasambhārānaṃ agādhaṭṭhena gambhīrā, ekattādibhedato nandiyāvaṭṭādivibhāgato ca vicitrā visiṭṭhā nānāvidhā nayā etissāti nipuṇagambhīravicitranayā, nipuṇagambhīravicitranayā desanā assāti nipuṇagambhīravicitranayadesano, taṃ nipuṇa…pe… desanaṃ. Nayatīti vā nayo, pāḷigati, sā ca vuttanayena atthato nipuṇā, atthato byañjanato ca gambhīrā, saṅkhepavitthārānulomādippavattiyā nānāvidhatāya vicitrā. Tathā hi paññattianupaññattiādivasena, saṃkilesabhāgiyādilokiyāditadubhayavomissatādivasena, kusalādikhandhādisaṅgahādisamayavimuttādiṭhapanādikusalamūlāditikapaṭṭhānādivasena ca anekavidhā pāḷigatīti.
敬礼、敬拜、尊敬。语言通达的人能善用深厚知识的集合，依据法界一体性等划分教理，善巧文辞，精深且殊胜，多种多样的论法由此诞生。故称此为“精巧深奥、丰富多样的说教”，这是教法的细致运用。所谓“引导”，即说教的方向、铺陈、进展，体现意义与指涉，技术高妙、蕴含深意，且隐含广泛释义。语言运用即所谓“引导”，以巴利语称为“nāya”，对应中文“引领、引导”；此词含义为文句运转的法理深入表达，体现简约与详尽的有机结合。故曰：教义各异，涉及世俗、因果法、善恶相等众多层面，均因精妙语道而得以彰显，故教法表现为五花八门、闻所未闻的巴利语说法。
Tattha (dī. ni. ṭī. 1.ganthārambhakathāvaṇṇanā) dvīhākārehi bhagavato thomanā veditabbā attahitasampattito, parahitappaṭipattito ca. Tesu attahitasampatti anāvaraṇañāṇādhigamato, savāsanānaṃ sabbesaṃ kilesānaṃ accantappahānato ca veditabbā, parahitappaṭipatti lābhasakkārādinirapekkhacittassa sabbadukkhaniyyānikadhammadesanato, paṭiviruddhesupi niccaṃ hitajjhāsayañāṇaparipākakālāgamanato ca veditabbā. Sā panettha payogato, āsayato ca duvidhā, parahitappaṭipatti, yathāvuttabhedā duvidhā ca attahitasampatti pakāsitā hoti. Kathaṃ? ‘‘Mahākāruṇika’’nti iminā āsayato , ‘‘nipuṇa…pe… desana’’nti iminā payogato, ‘‘nātha’’nti iminā pana ubhayathāpi bhagavato parahitappaṭipatti pakāsitā karuṇākiccadīpanato, ‘‘ñeyyasāgarapāragu’’nti iminā sātisayaṃ attahitasampatti paramukkaṃsagatañāṇakiccadīpanato.
这里（《增一经·无常注》第一卷始记）应当知道世尊所具之慈愍心有双重：一为自利功德之成就，二为他利行持之实践。其自利功德成就展现于通达清净之无碍智慧，彻底断除诸结，使其内心清净无垢，他利行持则表现为不为利益报酬、无所挂碍地全心为众生演说苦乐之道，即使遭遇反对，内心亦能熄灭怨恨，常怀慈悲喜乐之念，故其言行不间断。慈愍心此处用为“为他利行”，且依照情况有两种差别的表达，自利功德与他利行持同时彰显。如何表现？以“大慈悲者”是心态，精妙言教乃形式；“护者”称谓则标示说教利益之体现；“渡越值得知道的海的彼岸者”之呼号示意极致的自利功德。
Atha vā tīhākārehi bhagavato thomanā veditabbā hetuto, phalato, upakārato ca. Tattha hetu mahākaruṇā, sā pana paṭhamapadena sarūpeneva dassitā. Phalaṃ catubbidhaṃ ñāṇasampadā pahānasampadā ānubhāvasampadā rūpakāyasampadā cāti. Tāsu padhānabhūtā ñāṇapahānasampadā ‘‘ñeyyasāgarapāragu’’nti iminā padena pakāsitā. Padhāne hi dassite avinābhāvato itarampi dvayaṃ dassitameva hoti. Na hi buddhānaṃ ānubhāvarūpakāyasampattīhi vinā kadācipi dhammakāyasirī vattatīti. Upakāro anantaraṃ abāhiraṃ katvā tividhayānamukhena vimuttidhammadesanā, sā ‘‘nāthaṃ, nipuṇa…pe… desana’’nti padadvayena pakāsitāti veditabbaṃ.
又应知道世尊具备的三重慈愍之意：作为因、果及助益。其因是大慈悲心，这是第一层面以具体形相显现。智慧成果则是四种成就：智慧、断除烦恼、神通力证、法身之具备。在此成就中，首要是“渡越值得知道的海的彼岸者”，以此称谓表明智慧与断除烦恼俱足。世尊无智慧成就与神通法身之现象，世尊法身之尊贵不生于无现象之中。助益表现为随顺三种法门引导众生出离，称谓“护者”“精妙…说教”等寓意因缘果的综合体现。
Tattha (dī. ni. ṭī. 1.ganthārambhakathāvaṇṇanā) ‘‘mahākāruṇika’’nti etena sammāsambodhiyā mūlaṃ dasseti. Mahākaruṇāsañcoditamānaso hi bhagavā saṃsārapaṅkato sattānaṃ samuddharaṇatthaṃ katābhinīhāro anupubbena pāramiyo pūretvā anuttaraṃ sammāsambodhiṃ adhigatoti karuṇā sammāsambodhiyā mūlaṃ. ‘‘Ñeyyasāgarapāragu’’nti etena pubbabhāgappaṭipattiyā saddhiṃ sammāsambodhiṃ dasseti. Anāvaraṇañāṇapadaṭṭhānañhi maggañāṇaṃ, maggañāṇapadaṭṭhānañca anāvaraṇañāṇaṃ ‘‘sammāsambodhī’’ti vuccati. Vuttappabhedaṃ pana sammasanañāṇaṃ saha paññāpāramiyā tassā pubbabhāgapaṭipadā. Tassā hi ānubhāvena līnuddhaccapatiṭṭhānāyūhanakāmasukhallikattakilamathānuyogasassatucchedādiantadvayavirahitā ukkaṃsapāramippattā majjhimā paṭipadā bhāvanāpāripūriṃ gatā. ‘‘Nātha’’nti iminā sammāsambodhiyā phalaṃ dasseti lokattayanāyakabhāvadīpanato. Tathā hi sabbānatthaparihārapubbaṅgamāya niravasesahitasukhavidhānatapparāya niratisayāya payogasampattiyā, sadevamanussāya pajāya accantupakāritāya aparimitanirupamabhāvaguṇavisesasamaṅgitāya ca sabbasattuttamo bhagavā aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ anuttaragāravaṭṭhānabhūtatāya ca ‘‘nātho’’ti vuccatīti. ‘‘Nipuṇa…pe… desana’’nti iminā sammāsambodhiyā payojanaṃ dasseti. Saṃsāramahoghato sattasantāraṇatthañhi bhagavatā sammāsambodhi abhipatthitā, tañca sattasantāraṇaṃ yathāvuttadesanāsampattiyā samijjhati tadavinābhāvato. Iminā bhagavato sātisayā parahitappaṭipatti dassitā, itarehi attahitasampattīti tadubhayena attahitāya paṭipannādīsu catūsu puggalesu bhagavato catutthapuggalabhāvaṃ dīpeti, tena ca anuttaradakkhiṇeyyabhāvaṃ, uttamavandanīyabhāvaṃ, attano ca vandanakiriyāya khettaṅgatabhāvaṃ dīpeti.
这里（《增一经·无常注》第一卷始记）称“大慈悲者”，彰显世尊为完全觉悟的根本。具大慈悲心的世尊，致力拔除轮回泥沼中的众生，渐次完成波罗蜜多，最终证得无上正觉。（“渡越值得知道的海的彼岸者”）以此展开前边所得的修行，共证正觉。无碍智慧所在之道与智慧本体同义，即“正觉者”。就智慧分类，“分别知之智”与“辩解波罗蜜多”构成修行初阶。凭经验结合止观之法，去除一切杂念，破除痛苦对待二元对立心性，达至中道行持，成就修习圆满。称谓“护者”意味着正觉的成就，即世间领袖般超凡的地位。正因如此，世尊因无边无际的利益众生事业，包括无量世界中无量众生的难以言喻殊胜特质，被称为“护者”。“精妙…说教”为正觉利益之表现。世尊显现出对众生利益的极致精妙行持，此为渡脱轮回苦海的正觉之道。以此，世尊在四种众生中显现四果圣者身份，体现无上可称敬之德，亦体现其自恭敬的实相。
Ettha ca yathā ‘‘mahākāruṇika’’nti iminā padena bhagavato mahākaruṇā dassitā, evaṃ ‘‘ñeyyasāgarapāragu’’nti etena mahāpaññā dassitā. Tesu karuṇāggahaṇena lokiyesu mahaggatabhāvappattāsādhāraṇaguṇadīpanato bhagavato sabbalokiyaguṇasampatti dassitā hoti, paññāggahaṇena sabbaññutaññāṇapadaṭṭhānamaggañāṇadīpanato sabbalokuttaraguṇasampatti. Tadubhayaggahaṇasiddho eva cattho nāthasaddena pakāsīyati. Karuṇāvacanena upagamanaṃ nirupakkilesaṃ dasseti, paññāvacanena apagamanaṃ. Tathā karuṇāggahaṇena lokasamaññānurūpaṃ bhagavato pavattiṃ dasseti lokavohāravisayattā karuṇāya, paññāggahaṇena samaññāya anatidhāvanaṃ. Sabhāvānavabodhena hi dhammānaṃ samaññaṃ atidhāvitvā sattādisammasanaṃ hotīti. Tathā karuṇāggahaṇena mahākaruṇāsamāpattivihāraṃ dasseti, paññāggahaṇena tīsu kālesu appaṭihatañāṇaṃ, catusaccañāṇaṃ, catupaṭisambhidāñāṇaṃ, catuvesārajjañāṇaṃ. Karuṇāggahaṇena mahākaruṇāsamāpattiñāṇassa gahitattā sesāsādhāraṇañāṇāni, cha abhiññā, aṭṭhasu parisāsu (ma. ni. 1.151, 178) akampanañāṇāni, dasa balāni, cuddasa buddhañāṇāni, soḷasa ñāṇacariyā, aṭṭhārasa buddhadhammā (mahāni. 69, 156; cūḷani. mogharājamāṇavapucchāniddesa 85; paṭi. ma. 3.5; dī. ni. aṭṭha. 3.305; vibha. mūlaṭī. suttantabhājanīyavaṇṇanā; dī. ni. ṭī. 3.141), catucattālīsa ñāṇavatthūni sattasattati ñāṇavatthūnīti (saṃ. ni. 2.34) evamādīnaṃ anekesaṃ paññāppabhedānaṃ vasena ñāṇacāraṃ dasseti.
在此，“大悲者”一词用于表示世尊的大悲，称其为“觉者大悲”。同样，“智慧广大者”一词用于彰显世尊的大智慧。由悲心所表达，世尊在世间表现出非常广大而高尚的境界，显现出超凡的功德，如同巨大的善行之灯火照耀世界。由智慧所表现，则显现出全面圆满的认识和通达无上智慧之状态。二者的结合，完整表明境界的实质，故以“诸佛之王”的名号彰显。由悲心言语表现，展现的是近善净化的状态；由智慧言语表达，显示的是远离污垢的境地。正因如此，悲心的体现适应世人的普通认识，故世尊的法行有沿袭世法、依世传播的特点；而智慧的显现则超越世俗的常识，而指向圣者的清净境界。真理之理，皆因对法理本性的觉知而超越普通认知，自然包含对一切众生之调伏。由悲心显现，表明世尊的大悲专注境界；由智慧彰显，表现三时断灭无伤的智见，即四圣谛之认识、四种透彻辨别智慧及四种解脱智慧。大悲之专注包含了大悲专注智的基础；诸多特殊智慧及六通等八种超人智慧，十三种佛智、十六种智慧行、十八种佛法要义（及诸多经典次第的注解），以及四十四种智慧现象、七百七十种智慧现象，诸多智慧的差异悉数显露其中。
Tathā karuṇāggahaṇena caraṇasampatti, paññāggahaṇena vijjāsampatti. Karuṇāggahaṇena sattādhipatitā, paññāggahaṇena dhammādhipatitā. Karuṇāggahaṇena lokanāthabhāvo, paññāggahaṇena attanāthabhāvo. Tathā karuṇāggahaṇena pubbakāribhāvo, paññāggahaṇena kataññutā. Karuṇāggahaṇena aparantapatā, paññāggahaṇena anattantapatā. Karuṇāggahaṇena vā buddhakaradhammasiddhi, paññāggahaṇena buddhabhāvasiddhi. Tathā karuṇāggahaṇena paresaṃ tāraṇaṃ, paññāggahaṇena sayaṃ tāraṇaṃ. Tathā karuṇāggahaṇena sabbasattesu anuggahacittatā, paññāggahaṇena sabbadhammesu virattacittatā dassitā hoti. Sabbesañca buddhaguṇānaṃ karuṇā ādi taṃnidānabhāvato, paññā pariyosānaṃ tato uttari karaṇīyābhāvato, iti ādipariyosānadassanena sabbe buddhaguṇā dassitā honti. Tathā karuṇāvacanena sīlakkhandhapubbaṅgamo samādhikkhandho dassito hoti. Karuṇānidānañhi sīlaṃ tato pāṇātipātādiviratippavattito, sā ca jhānattayasampayoginīti. Paññāvacanena paññākkhandho. Sīlañca sabbabuddhaguṇānaṃ ādi, samādhi majjhe, paññā pariyosānanti evampi ādimajjhapariyosānakalyāṇā sabbe buddhaguṇā dassitā honti nayato dassitattā. Eso eva hi niravasesato buddhaguṇānaṃ dassanupāyo, yadidaṃ nayaggāhaṇaṃ, aññathā ko nāma samattho bhagavato guṇe anupadaṃ niravasesato dassetuṃ. Tenevāha –
同样，由大悲所成的功德是行为具足，由智慧所达的是知识圆满。大悲具有诸王者之性，智慧则为法之主宰。大悲表现为众生之主，大智慧则为自身之主。大悲代表对先行功德的庄严，智慧则代表报恩的感恩心。大悲体察罢尽之彼岸，智慧则为无我彼岸。大悲显现为佛之能成就一切功德的根本，智慧则表佛果的究竟实现。大悲表现为拯度他者，智慧则为自度。大悲示范了对一切众生的慈悲依止心，智慧则为对一切法的离欲心。所有佛法功德之中，慈悲为开始因，智慧为终极果，是因果循环的全部佛德表现。由慈悲言辞展现戒行的最初觉悟，继而是禅定行相。由智慧言辞则显现智慧集要。戒为诸佛功德之根本，禅定居于中间，智慧为圆满，诸佛功德由此成就。此种始于、居中及终末的智慧戒三相同时显现，为佛德完全的展现。此便是不断无断地证现佛德之方法，由此法门为指引，谁人能无碍证显世尊功德？故世尊曰―
‘‘Buddhopi buddhassa bhaṇeyya vaṇṇaṃ, kappampi ce aññamabhāsamāno;
“即便是佛，亦应由佛而言其美德，即使百劫流转，若有人异口同声述说，佛之美誉亦永不衰减。”
Khīyetha kappo ciradīghamantare, vaṇṇo na khīyetha tathāgatassā’’ti. (dī. ni. aṭṭha. 1.304; 3.141; ma. ni. aṭṭha. 3.425; udā. aṭṭha. 53; apa. aṭṭha. 2.7.20; bu. vaṃ. aṭṭha. 4.4; cariyā. aṭṭha. nidānakathā, pakiṇṇakakathā; dī. ni. ṭī. 1.ganthārambhakathāvaṇṇanā; ma. ni. ṭī. 1.1; saṃ. ni. ṭī. 1.1.1; a. ni. ṭī. 1.1.1; vajira. ṭī. ganthārambhakathā; sārattha. ṭī. 1.ganthārambhakathāvaṇṇanā);
（引自《大念处经义疏》第1卷304页、第3卷141页、《大品念处义疏》第3卷425页、《优婆尼沙经义疏》第8章53节、《阿含集义疏》第8章20节、《本生经义疏》第4卷4页、《行为传记义疏》缘起篇及杂断篇、《大念处经义疏》注释第1卷始端、《大品念处义疏》注释第1卷1节、《集论》注释第1卷1.1节、《增支经》注释第1卷1.1节、《瓦吉罗》的注释始端、《妙义迹》注释始端。）
Teneva ca āyasmatā sāriputtattherenāpi buddhaguṇaparicchedanaṃ pati anuyuttena ‘‘no hetaṃ, bhante’’ti (dī. ni. 2.145) paṭikkhipitvā ‘‘apica me, bhante, dhammanvayo vidito’’ti (dī. ni. 2.146) vuttaṃ.
同样，长老萨利佛滞也曾针对佛德的归类，随喜称赞世尊具足一切智慧功德，但谓：“如是者不足，尊者”，并反对以种种分类差别佛德，言“我已了知佛法的贯通”，此语亦载于《大念处经义疏》第二册145、146页。
Evaṃ saṅkhepena sakalasabbaññuguṇehi bhagavantaṃ abhitthavitvā idāni saddhammaṃ thometuṃ ‘‘vijjācaraṇasampannā’’tiādimāha. Tattha vijjācaraṇasampannā hutvāti vacanaseso. Vindiyaṃ dhammānaṃ salakkhaṇaṃ, sāmaññalakkhaṇañca vindatīti vijjā, lobhakkhandhādīni vā vijjhanaṭṭhena vijjā, catunnaṃ vā ariyasaccānaṃ viditakaraṇaṭṭhena vijjāti evaṃ tāvettha vacanatthato vijjā veditabbā. Pabhedato pana tissopi vijjā vijjā bhayabheravasutte āgataniyāmeneva, aṭṭhapi vijjā vijjā ambaṭṭhasuttādīsu (dī. ni. 1.278 ādayo) āgataniyāmeneva. Caranti tehīti caraṇāni, sīlasaṃvarādayo pañcadasa dhammā, iti imāhi vijjāhi, imehi ca caraṇehi sampannā sampannāgatāti vijjācaraṇasampannā.
于是全集般的智慧功德备受赞扬，说世尊现为“具有智慧与行为的圆满者”。其中，智慧与行为圆满这两者词义完全。所谓智慧，是内涵诸法的要义特性，以及通达出世间共通之特性；智慧乃认识贪欲所染、认识诸圣四圣谛真相之认识力。必须以此义解读此名词。具体区分，世尊所证的智慧，在《智慧恐怖经》等八经及其他经典中，分明包括八智慧、八乘智慧诸种分类。曰“行”，即生起的十五种守戒等行为，通过这些行为世尊圆满达成诸功德。故以上这两种“智慧-行为”二词，以此义完全对应合称，称世尊为智慧行为具足者。
Yenāti yena dhammena karaṇabhūtena, hetubhūtena ca. Tattha maggadhammassa karaṇattho veditabbo niyyānakiriyāsādhakatamabhāvato, nibbānadhammassa hetuattho ārammaṇapaccayabhāvato. Paccayattho hi ayaṃ hetvattho. Pariyattidhammassapi hetuattho yujjateva paramparāya hetubhāvato. Phaladhamme pana ubhayampi sambhavati. Kathaṃ? ‘‘Tāya saddhāya avūpasantāyā’’ti vacanato maggena samucchinnānaṃ kilesānaṃ paṭippassaddhippahānakiccatāya phalassa niyyānānuguṇatā, niyyānapariyosānatā cāti iminā pariyāyena siyā karaṇattho niyyānakiriyāya. Sakadāgāmimaggavipassanādīnaṃ pana upanissayapaccayabhāvato siyā hetuattho. Evañca katvā aggappasādasuttādīsu (itivu. 90) aggādibhāvena aggahitāpi phalapariyattidhammā chattamāṇavakavimānādīsu (vi. va. 886 ādayo) saraṇīyabhāvena gahitāti tesaṃ magganibbānānaṃ viya mahāaṭṭhakathāyaṃ saraṇabhāvo uddhaṭo. Visesato cettha maggapariyāpannā eva vijjācaraṇadhammā veditabbā. Te hi nippariyāyena niyyānakiriyāya sādhakatamabhūtā, na itare. Itaresaṃ pana niyyānatthatāya niyyānatā. Yadi evaṃ kasmā ‘‘vijjācaraṇasampannā hutvā’’ti vuttaṃ, niyyānasamakālameva hi yathāvuttavijjācaraṇasampattisamadhigamoti? Nāyaṃ virodho samānakālatāya eva adhippetattā yathā ‘‘cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇa’’nti (ma. ni. 1.204, 400; 3.421, 425, 426; saṃ. ni. 2.43-45; 4.60; kathā. 465, 467). Sampannāti vā padassa vattamānakālatthatā veditabbā ‘‘uppannā dhammā’’ti (dha. sa. tikamātikā 17) ettha uppannasaddassa viya. Evañca katvā vacanasesamantareneva padayojanā siddhā hoti. ‘‘Yenā’’ti ca padaṃ ubhayattha sambandhitabbaṃ ‘‘yena dhammena vijjācaraṇasampannā, yena dhammena niyyantī’’ti.
所谓「由何而为、由何为因」，指的是缘起关系。在此处，应理解波罗提木叉法的作缘义理为止灭行所作因的最胜性质，涅槃法的缘起义理为触缘条件的存在性。所谓条件（paccaya）即此缘起义理。连锁因缘的传递亦合于因的本质。至于果法则两者都发生。如何？所谓「以彼信心息灭」，即是藉由圣谛断灭烦恼的功用，促成果的止息净尽的特性，此义可作为该释的缘起因，称作止灭行之因意。过往余行及内观等炼法因缘而成的，亦当视为此因理。如此注解于诸大经论中（如阿毗达摩·净总论等），据谓大乘诸如宇宙曼陀罗等诸果法，以教化所证之诸经释义被尊敬，于是此诸如道与涅槃般的广大注疏，因而显著称为所皈。尤其在此所论之法，则是道修证所成的智行法义，应当了解。此类法本质上以止灭行为因，非他法可同。其他法则仅具止灭性。若言「成就智慧行法」者，是否即在止灭同时获得如所说的智慧行法呢？此不相悖，只因同时间或对应之理，如「眼依诸色而生眼识」等经典所明示。所谓成就，是当词语现行时即具现象品质，如调用词句所示解释。依此理，「由何」字可于两处相关，谓「由其智慧行法成就，由其法门所制约」之义。
Lokatoti khandhādilokato, vaṭṭatoti attho. Nti taṃ magganibbānaphalapariyattibhedaṃ dhammaṃ. Uttamanti seṭṭhaṃ. Tathā hesa attanā uttaritarassa abhāvena ‘‘anuttaro’’ti vuccati. Tattha maggassa niyyānahetuādiatthena, nibbānassa nissaraṇavivekādiatthena, phalassa ariyasantabhāvādiatthena ca seṭṭhatā veditabbā. Svāyamattho ‘‘yāvatā, bhikkhave, dhammā saṅkhatā, ariyo aṭṭhaṅgiko maggo tesaṃ aggamakkhāyatī’’ti (itivu. 90; a. ni. 4.34) ādisuttapadānusārena vibhāvetabbo.
所谓「世间」者，指五蕴及诸法构成之世。所谓「循环」即循环周流之义。故略述波罗提木叉道与涅槃果之差别教理。所谓至上，谓为最胜。如因其自身具备无上殊胜，无上清净故得称为无上。于此，以道之止灭因缘及涅槃之出离定慧等意理，及果位之圣境具足等为最胜，依《初转法轮》经文之说，依序应当解说之义。
Dhammanti yathānusiṭṭhaṃ paṭipajjamāne apāyato, saṃsārato ca apatamāne katvā dhāretīti dhammo. Sammā, sāmañca sabbadhammānaṃ buddhattā sammāsambuddho, sabbaññutāanāvaraṇañāṇo samantacakkhu bhagavā, tena yathā sammāsambodhisamadhigameneva sabbe buddhaguṇā sampāpuṇīyanti, evaṃ sammadeva āsevanāya bhāvanāya bahulīkiriyāya sammāpaṭipattiyā sammadeva paccavekkhaṇāya sakkaccaṃ dhammadesanāya veneyyasantānesu patiṭṭhāpanena –
所谓法，是指按正法修行，远离堕落、脱离轮回所行之法门。正如世尊普遍具足一切佛德，具足全知无碍之智慧眼，故成至正觉，所有佛德圆满，亦当正如是应当增加多方修持、认真修行，以正当的修学与观察、准确开示法义、坚立正法真理。
‘‘Ariyaṃ , vo bhikkhave, sammāsamādhiṃ desessāmi (ma. ni. 3.136; peṭako. 24). Maggānaṭṭhaṅgiko seṭṭho (dha. pa. 273; netti. 170; peṭako. 30). Yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggamakkhāyati (itivu. 90; a. ni. 4.34). Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā (dī. ni. 2.373; ma. ni. 1.106; saṃ. ni. 5.367, 384). Dhammaṃ, vo bhikkhave, desessāmi ādikalyāṇa’’nti (ma. ni. 3.420; netti. 5) –
「诸比库，今我当说圣正定，此八正道为诸正道中之最胜，（详见大毗婆沙等经）诸法或为结有或未结灭，离欲心则为其最高。目前此一道，实为众生净化之唯一道路，我今当为汝等说此善法最初之正道。」
Ādivacanehi, abhitthavanena ca pūjito mānito apacitoti sammāsambuddhapūjito, taṃ sammāsambuddhapūjitaṃ dhammaṃ vandeti sambandho.
由最初教授及弘扬而受敬仰、尊重，并非出于骄矜，而是由正觉尊者至诚敬奉的故，此法即受尊敬。
Ayaṃ panettha saṅkhepattho – yassa dhammassa adhigamane vijjāsampannā ceva honti caraṇasampannā ca, sabbavaṭṭadukkhato ca niyyanti, tameva ariyānaṃ sakalaguṇasamaṅgibhāvanimittaṃ, anavasesadukkhanissaraṇahetubhūtañca uttamaṃ pavaraṃ saddhiṃ pariyattidhammena navavidhaṃ lokuttaradhammaṃ bhagavatāpi sammāpaṭipattiādividhinā pūjitaṃ namāmi, abhitthavāmi vāti.
此处为概述，即「得此法者既具足智慧又具足行持，绝断普遍轮回之苦，斯为圣人具足一切功德之所成就，具完满无殆之出离及解脱之理，亦为上品至妙，由世尊教诲与正当实践所尊重并敬礼。」
Ettha ca ‘‘yena lokato niyyanti, vijjācaraṇasampannā ca hontī’’ti padadvayena yathākkamaṃ dhammassa bhāvetabbabhāvo, sacchikātabbabhāvo ca vutto. Tesu paṭhamena vijjāsampattiyā dhammaṃ thometi, dutiyena vimuttisampattiyā. Tathā paṭhamena jhānasampadāya, dutiyena vimokkhasampadāya. Paṭhamena vā samādhisampadāya, dutiyena samāpattisampadāya. Paṭhamena vā khayañāṇabhāvena, dutiyena anuppādañāṇabhāvena. Atha vā purimena vijjūpamatāya, dutiyena vajirūpamatāya. Purimena vā virāgasampattiyā, dutiyena nirodhasampattiyā. Tathā paṭhamena niyyānabhāvena, dutiyena nissaraṇabhāvena. Paṭhamena vā hetubhāvena, dutiyena asaṅkhatabhāvena. Paṭhamena vā dassanabhāvena, dutiyena vivekabhāvena. Paṭhamena vā adhipatibhāvena, dutiyena amatabhāvena dhammaṃ thometi. Atha vā paṭhamena niyyānikabhāvadassanato svākkhātatāya dhammaṃ thometi, dutiyena sacchikātabbabhāvato sandiṭṭhikatāya. Tathā purimena akālikatāya, pacchimena ehipassikatāya. Purimena vā opaneyyikatāya, pacchimena paccattaṃ veditabbatāya dhammaṃ thometi.
这里说“以之令众生往生，且具足学道净行”，用两个词表达应当如法修习佛法的本质与必然实现的状态。首先以第一者为基础以具足学道成就来赞叹佛法，第二者谓以具足解脱成就来赞叹。如此第一者指向禅那成就，第二者指向解脱成就。第一者或称为定力成就，第二者为果证成就。第一者指向灭知之相，第二者指向无生知之相。又或第一者指为学者的智慧而第二者如坚固利刃般的智慧。第一者谓离欲成就，第二者谓尽灭成就。如此第一者指向心遂愿之相，第二者谓超脱之相。第一者为因，第二者谓无为。第一者谓见证，第二者谓分别。第一者为主宰，第二者谓不死。以此第一者称赞法，第二者谓从必然性以此称赞法。又或以第一者为当下之相之显现而称赞佛法，第二者为应证之相的现前。如此前者谓非迟延性，后者谓如来亲示性。前者谓为启发性，后者为当自知性。
‘‘Uttama’’nti ca etena aññassa visiṭṭhassa abhāvadīpanena paripuṇṇatāya dhammaṃ thometi , ‘‘sammāsambuddhapūjita’’nti etena parisuddhatāya. Sabbadosāpagamena hissa pūjanīyatā. Parisuddhatāya cassa pahānasampadā, paripuṇṇatāya pabhavasampadā. Pahānasampattiyā ca bhāvanāpāripūrī anavasesadosasamugghāṭanato, pabhavasampattiyā sacchikiriyanibbatti tatuttari karaṇīyābhāvato. Anaññasādhāraṇatāya hi uttamoti. Tathā bhāvetabbabhāvenassa saha pubbabhāgasīlādīhi sekkhā sīlasamādhipaññākkhandhā, sacchikātabbabhāvena saha asaṅkhatāya dhātuyā asekkhā sīlasamādhipaññākkhandhā dassitā hontīti.
“优秀”者，以此显明与他法不同的卓越无比之性质而称赞佛法，“受正觉者所敬礼”者，以此显示其清净无垢。具足断尽一切烦恼之故得其敬礼。清净故得断除烦恼之成就，圆满故得发生善法之成就。因有断尽成就故修行得以圆满，不起余烦恼障碍。因有发生成就故三明修习觉显彰起。故以无可比拟之性质称为“优秀”。同样以应如法修习之义，连以前部分戒律诸法、定慧三解脱法门，以具足证义，连以无为之界显现，示非造作存在戒定慧三法则未成熟者也皆已成熟。
Evaṃ saṅkhepena sabbasaddhammaguṇehi saddhammaṃ thometvā idāni ariyasaṅghaṃ thometuṃ ‘‘sīlādiguṇasampanno’’tiādi vuttaṃ. Tattha sīlādiguṇasampannoti sīlasamādhipaññāvimuttiyādiguṇehi sampanno samannāgato, sampannasīlādiguṇo vā. Ariyānañhi taṃtaṃmaggavajjhakilesappahānena hatapaṭipakkhā suvisuddhā sīlādayo ‘‘sampannā’’ti vattabbataṃ arahanti , na puthūjjanānaṃ, yato ‘‘suppaṭipanno’’tiādinā (ma. ni. 1.74; a. ni. 6.10; udā. 18) ariyasaṅgho thomīyati. Atha vā sīlādiguṇasampannoti paripuṇṇasīlādiguṇo. Ariyapuggalānañhi ariyasaccappaṭivedhena saheva yathārahaṃ sekkhāsekkhā sīlādidhammakkhandhā pāripūriṃ gacchantīti. Ṭhito maggaphalesūti maggesu, phalesu ca ṭhito, maggaṭṭho, phalaṭṭho cāti attho. Yoti aniyamato ariyasaṅghaṃ niddisati, tassa ‘‘ta’’nti iminā niyamaṃ veditabbaṃ.
如此简略归摄所有正确法的种种德义，称赞佛法后，现今应以“具足戒法诸德”等语称赞圣僧团。所谓“具足戒法诸德”是指具足以戒定慧解脱等德德具足，成为具足法德者。“具足戒法诸德”之义，应解为比库尊者们因断除烦恼修证道法从而得以彻净，戒定慧诸法圆满完整，故谓“具足”。此处非凡夫俗众谓之“精进良善行”的义：因圣僧团乃“善行圆满”故受赞叹。又有“具足戒法诸德”谓戒定慧圆满之义。圣者因如真实谛证悟，依次完成初级到高级修学者之戒定慧，故圆满。[关于“立于道果之上”，谓立基于道或果上。]“立于道果”者，立于道与果的同时也立于道的基础上，故称“立于道果”。此意指出圣僧团依此规律得知。
Nanu ca ariyasaṅghe na sabbe ariyapuggalā maggaṭṭhā, nāpi sabbe phalaṭṭhāti? Saccametaṃ, avayavadhammena pana samudāyaṃ niddisanto evamāha yathā ‘‘samaṃ cuṇṇa’’nti. Yathā hi yogacuṇṇassa avayavesu labbhamāno samabhāvo samudāye apadisīyati ‘‘samaṃ cuṇṇa’’nti, evaṃ ariyasaṅghassa avayavabhūtesu ariyapuggalesu labbhamāno maggaṭṭhaphalaṭṭhabhāvo samudāyabhūte ariyasaṅghe ṭhito ‘‘maggaphalesū’’ti apadiṭṭhoti veditabbaṃ.
难道圣僧团中所有圣者都立于道上，且所有圣者都贯彻于果上乎？此乃真理，然以部分合成说方式佐证其成立，如同“一样的盐”。盐虽分散于不同部分，却在整体呈现同样咸味，故称一体之同味。亦如圣僧团不同成员中虽各有位位差别，但具备诸圣道果之状态，可称其为“立于道果上”的圣僧群体。
Ārakattā kilesehi, anaye na iriyanato, aye ca iriyanato, sadevakena ca lokena ‘‘saraṇa’’nti araṇīyato ariyo, diṭṭhisīlasāmaññena saṃhatattā saṅgho, ariyo ca so saṅgho cāti ariyasaṅgho, taṃ ariyasaṅghaṃ. Pujjabhavaphalanibbattanato attano santānaṃ punātīti vā puññaṃ, khittaṃ vuttaṃ bījaṃ viruhanaṭṭhānatāya tāyati rakkhatīti khettaṃ kedārādi, khettaṃ viyāti khettaṃ, sattānaṃ puññassa mahapphalabhāvakaraṇena viruhanaṭṭhānatāya khettanti puññakkhettaṃ. Anuttaraṃ vandeti sambandho.
圣僧团者，因断除烦恼而消除贪瞋痴，且无恶贼可害；是故此团受世间护持。以正见、正戒、正行三种标准统摄，定名为圣僧团。因功德感应得丰盛利益，修护自身子孙，正如耕地播种以护农作物，故称“功德田地”。其广被利益如此，故称为无上功德田。
Ettha ca ‘‘sīlādiguṇasampanno’’ti etena ariyasaṅghassa bhagavato anujātaputtataṃ dasseti, tenassa pabhavasampadā dīpitā hoti. ‘‘Ṭhito maggaphalesū’’ti etena pahānasampadaṃ, ñāṇasampadañca dasseti kilesānaṃ samucchedappaṭippassaddhippahānadīpanato, maggaphalañāṇādhigamadīpanato ca. ‘‘Ariyasaṅgha’’nti etena pabhavasampadaṃ sabbasaṅghānaṃ aggabhāvadīpanato, sadevakena ca lokena araṇīyabhāvadīpanato. ‘‘Puññakkhettaṃ anuttara’’nti etena lokassa bahūpakārataṃ dasseti aggadakkhiṇeyyabhāvadīpanato.
这里“具足戒法诸德”乃在显示佛陀的弟子圣僧团之子嗣继承。此时强调善法发生成就。说“立于道果”，“立”意味着斩除烦恼见证智慧成就，揭示了道与果的获证之义。称“圣僧团”则显现其为所有僧团之主首，且在世间获得护持之团体。称“无上功德田”则显明此团无上利益，值得顶礼称敬者。
Tathā ‘‘sīlādiguṇasampanno’’ti idaṃ ariyasaṅghassa sammāujuñāyasāmīcippaṭipannabhāvadīpanaṃ. ‘‘Ṭhito maggaphalesū’’ti idaṃ satipi santānavibhāgena anekabhāve catupurisayugaaṭṭhapurisapuggalabhāvadīpanaṃ. ‘‘Ariyasaṅgha’’nti idaṃ āhuneyyādibhāvadīpanaṃ. ‘‘Puññakkhettaṃ anuttara’’nti idaṃ lokassa hitasukhāya paṭipannatādīpanaṃ. Tathā ‘‘ṭhito maggaphalesū’’ti idaṃ ariyasaṅghassa lokuttarasaraṇagamanasabbhāvadīpanaṃ, tenassa bhagavato orasaputtabhāvo dassito hoti. ‘‘Sīlādiguṇasampanno’’ti iminā panassa vihatavidhastakilesā anavasesā sekkhāsekkhā sīlādidhammakkhandhā dassitā. ‘‘Ariyasaṅghaṃ puññakkhettaṃ anuttara’’nti iminā tesaṃ tesaññeva yathāvuttaguṇavisesānaṃ suparisuddhataṃ dīpeti. Tenassa mahānubhāvataṃ, anuttaradakkhiṇeyyabhāvaṃ, vandanārahabhāvaṃ, attano ca vandanākiriyāya khettaṅgatabhāvaṃ dīpeti. Saraṇagamanañca sāvakānaṃ sabbaguṇānaṃ ādi, sapubbabhāgappaṭipadā sekkhā sīlakkhandhādayo majjhe, asekkhā sīlakkhandhādayo pariyosānanti ādimajjhapariyosānakalyāṇā sabbe ariyasaṅghaguṇā imāya gāthāya pakāsitāti veditabbaṃ.
如『具戒德善之具足者』者，此为圣众（圣僧团）之正断智慧与正当修行状态之明示。『住于道果中者』者，此乃真实集续中分多种境界，涵盖四众弟子八人众之具足状态之说明。所谓『圣众』者，是示以应恭敬敬礼等特质为本质。『无上功德之福地』者，此显示出众生为世间利益安乐而修行之开端。又如『住于道果中者』者，此为圣众往生出世解脱所处究竟安住之全体特性之阐明，乃由尊者释迦牟尼佛所显示之教法。所谓『具戒德善之具足者』者，由此显露彼等已断烦恼，虽断未断皆已净除，戒及诸德已成熟之义。『圣众乃无上功德之福地』者，因显示彼众众生各自优秀特质之清净无瑕境界。此因显大德伟力、堪受恭敬之因，及其自我恭敬行为所达福田之状。归依往生亦为诸弟子之诸多优良品德之源始，初步修行所及戒德之具足居中，而未及者则终殆尽，是谓由始至终之善，悉皆得显于此偈中，实应洞察解知。
Evaṃ gāthāttayena saṅkhepato sakalaguṇasaṃkittanamukhena ratanattayassa paṇāmaṃ katvā idāni taṃ nipaccakāraṃ yathādhippete payojane pariṇāmento ‘‘vandanājanita’’nti gāthamāha. Tattha vandanājanitanti vandanākārena nibbattitaṃ, ratanattayaguṇābhitthavanavasena, nipaccakāravasena vā uppāditanti attho. Itīti evaṃ ‘‘mahākāruṇika’’ntiādippakārena. Ratijananaṭṭhena ratanaṃ, buddhadhammasaṅghā, cittīkatādibhāvo vā ratanaṭṭho. Vuttañhetaṃ –
如是以三偈简明总结诸功德盛名，向珍宝三宝顶礼致敬，现正依其应顺之目的加以阐述，称之为『礼敬产生者』。其中『礼敬产生者』之义，谓因礼敬行为而生，其以珍宝为一体，以佛法僧三宝、教诫等为宝之本体。综释如下——
‘‘Cittīkataṃ mahagghañca, atulaṃ dullabhadassanaṃ;
『视佛法为心所依大城堡，难得难见无可匹敌，因无疑失，故堪称珍宝』；
Anomasattaparibhogaṃ, ratanaṃ tena vuccatī’’ti. (khu. pā. aṭṭha. 6.3; dī. ni. aṭṭha. 2.33; saṃ. ni. 5.223; su. ni. aṭṭha. 1.226; mahāni. aṭṭha. 50; dī. ni. ṭī. 1.ganthārambhakathā; ma. ni. ṭī. 1.4; saṃ. ni. ṭī. 1.1.4; a. ni. ṭī. 1.1.4; sārattha. ṭī. 1.ganthārambhakathāvaṇṇanā);
此乃引用诸经典及注疏（如库提帕注第八、第六卷等）所载言说。
Cittīkatabhāvādayo ca anaññasādhāraṇā buddhādīsu eva labbhanti, ratanānaṃ tayaṃ ratanattayaṃ, tasmiṃ ratanattaye. Hatantarāyoti vidhastaupaddavo hutvāti sambandho, etena attano pasādasampattiyā, ratanattayassa ca khettabhāvasampattiyā tassa puññassa atthasaṃvaṇṇanāya upaghātakaupaddavānaṃ vihanane samatthataṃ dasseti. Sabbatthāti sabbasmiṃ anto ceva bahi ca, ajjhattikabāhiravatthūsūti attho. Sabbatthāti vā sabbasmiṃ kāle, saṃvaṇṇanāya ādimajjhapariyosānakālesūti vuttaṃ hoti. Hutvāti pubbakālakiriyā, tassa ‘‘karissāmatthavaṇṇana’’nti etena sambandho. Tassāti yaṃ ratanattaye vandanājanitaṃ puññaṃ, tassa. Tejasāti ānubhāvena balena.
此「心所依之相」等诸义，非他处可得，唯在佛及诸圣间方获。此珍宝三宝，称为宝顶，其义中言「障碍已破」者，指纷扰烦恼被摧毁之意。故此表示自身安乐富足及宝顶状态之具足，进而说明功德堪称殊胜摧滅外烦扰。所谓诸处，乃含内外境界。又『诸处』亦意谛之全时，即从始至终皆明照无遗。所谓破者，乃已往行为产物，表明与「将来必作诸善行为追求现果」相联。所谓其者，指此宝顶所产生之礼敬功德及其辉力。
Evaṃ ratanattayavandanāya payojanaṃ dassetvā idāni nettippakaraṇassa gambhīratthattā atthasaṃvaṇṇanāya dukkarabhāvaṃ dassetuṃ ‘‘ṭhiti’’ntiādimāha. Tattha ṭhitinti ṭhānaṃ anantaradhānaṃ avicchedappavattiṃ. Ākaṅkhamānenāti icchamānena patthayantena, ‘‘ahovatāyaṃ saddhammanetti ciraṃ tiṭṭheyyā’’ti evaṃ patthayantenāti vuttaṃ hoti. Ciranti dīghakālaṃ, pañcavassasahassaparimāṇaṃ kālanti attho. Saddhammanettiyāti saddhammasaṅkhātāya nettiyā. Saddhammo hi veneyyasantānesu ariyaguṇānaṃ nayanato netti, saddhammassa vā netti saddhammanetti, tassā saddhammanettiyā, svāyamattho aṭṭhakathāyaṃ vicārito eva. Therenāti thiraguṇayuttena. Abhiyācitoti ādaragāravena yācito. Abhimukhaṃ vā yācito, anuttaraṃ katvā yācitoti attho. Uddissa vā yācito, garutaraṃ katvā yācitoti attho, ‘‘karotu āyasmā nettippakaraṇassa kañci atthasaṃvaṇṇana’’nti evaṃ nettiyā atthasaṃvaṇṇanaṃ pati ajjhesitoti vuttaṃ hoti. Ettha ca saddhammassa ciraṃ ṭhitikāmena ajjhāsayasampannena sāsane thiraguṇayuttena sabrahmacārinā ādaragāravena, abhimukhaṃ vā yācitena me na sakkā tassa abhiyācanaṃ paṭikkhipitunti dasseti ‘‘ṭhitiṃ ākaṅkhamānenā’’ti gāthāya.
如是由珍宝三宝礼敬产生之功德及其用处显现后，今为说明注解章节深入意蕴及义理之艰难，作『持久』等解释。所谓持久者，指法位永存不灭且连续不断。所谓怀望者，即意愿长久存在，欲使此正法典范久住不替。所谓长久乃指极长时段，如五千年至多。所谓正法典范，者即正法名称且为指引正德诸圣之门。此句言『长住正法典范』，意于注疏中详加探讨。所谓长老者，乃有资历有功德之具德比库称号。所谓请允者，谓以敬重诚恳祈求，称为请求。所谓请允向者，亦即恳请且重视教义，故意欲使其久存。谓“请向尊者就注解章节某处给予指示”等义而能解。因有此注疏之缘故，以及对正法之誓愿坚守，以期待守护不失，经修行贤圣弟子恭敬请允，证此吾未曾违逆其请。谓『以怀望持久』之偈为证。
Padumuttaranāthassāti padumuttarassa sammāsambuddhassa. Passatāti pubbenivāsacakkhunā, samantacakkhunā eva vā hatthatale ṭhapitaāmalakaṃ viya abhinīhāraṃ passantena. Tādināti tādibhāvayuttena , sabbattha vā nibbikārena, ‘‘amhākaṃ bhagavatā’’ti vacanaseso. Yassāti āyasmato mahākaccānattherassa. Ṭhapitoti –
「Padumuttaranāthassa」者，为Padumuttara正自觉者之尊称。所谓「Passatāti」，谓以先世所行之眼，或以遍照之眼，恰似手掌置于地上的余荫小果，默然观照之意。所谓「Tādināti」，是指含有彼种含义，或遍及处处凉爽之处，乃「吾师」一语之缘起所在。于是「Yassāti」，指出此者为具寿长老玛哈咖吒那长老。至于「Ṭhapitoti」，则表明——
‘‘Etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ saṃkhittena bhāsitassa vitthārena atthaṃ vibhajantānaṃ yadidaṃ mahākaccāno’’ti (a. ni. 1.188, 197) –
「‘此为最高者，诸比库！乃吾弟子比库中所略述之义理，详加阐明者，是为玛哈咖吒那长老所立’」——依《中部尼拘那经》第一百八十八、 一百九十七经文，如此说也。
Evaṃ ṭhapito. Sīlādiguṇavisesehi mahantā sāvakāti mahāsāvakā (theragā. aṭṭha. 2.1288; a. ni. ṭī. 2.3.59), mahākassapādayo, tesu ayamāyasmā aññataroti, mahāsāvako ca so guṇavisesayogato uttamo cāti mahāsāvakuttamo.
因此乃为所立。称其为“大比库弟子”，乃由其具足戒为根本之功德特殊而得名曰“大弟子”（《长老相应经》、经注第二百八十八页；《中部尼拘那经》注卷二、页五十九）。又谓其如同玛哈咖萨巴之足者，在此诸大比库中，此具寿者为某一位；即于诸大弟子中，以其具殊胜功德故，被尊为卓越大弟子中最尊最高者。
Jhānādīsu sātisayānaṃ āvajjanādivasībhāvānaṃ, ariyiddhivasena paramassa ca cetovasībhāvassa adhigatattā vasippatto. Atthādīsu savisesabhedagatapaṭisambhidāñāṇattā pabhinnapaṭisambhido. ‘‘Paṇḍito, bhikkhave, mahākaccāno, mahāpañño, bhikkhave, mahākaccāno’’tiādinā (ma. ni. 1.205) anekesu ṭhānesu bhagavatā pasaṃsitattā sambuddhena pasaṃsito. Tena vuttaṃ ‘‘satthu ceva saṃvaṇṇito saṃbhāvito, viññūnañca sabrahmacārina’’nti.
于禅那等诸修习中，具耐心及照耀众生之道德德行，又以圣人之神通功夫，达最高禅定境界。于义理等方面，则具深入区别以及妙解真谛之慧。世尊多处称其为「贤者玛哈咖吒那」、「大智慧者玛哈咖吒那」。因世尊赞叹之故，称「此为世尊亲自称誉、承认、赞叹的贤达比库」。
Anumoditāti ‘‘sādhu sādhu, kaccāna, sādhu kho, tvaṃ kaccāna, imaṃ dhammasaṃvaṇṇanaṃ abhāsī’’ti evaṃ anumoditā. Ekasmiṃ kira samaye ayaṃ mahāthero jambuvanasaṇḍe viharanto attano santikāvacarānaṃ bhikkhūnaṃ imaṃ hāranayapaṭimaṇḍitaṃ pakaraṇaṃ abhāsi. Bhāsitvā ca bhagavato santikaṃ upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisinno yathābhāsitaṃ imaṃ pakaraṇaṃ bhagavato nivedesi. Taṃ sutvā bhagavā ‘‘sādhu sādhū’’tiādinā anumoditvā ‘‘tasmātiha, tvaṃ kaccāna, imaṃ dhammasaṃvaṇṇanaṃ dhammanettitveva dhārehī’’ti nāmaggahaṇaṃ akāsīti vadanti. Desanāhārādinandiyāvaṭṭanayādihāranayānusāreneva sabbadhammasaṃvaṇṇanānaṃ gatiyoti āha ‘‘sāsanassa sadāyattā, navaṅgassatthavaṇṇanā’’ti.
所谓「Anumoditāti」是指如「善哉善哉，咖吒那！你述说此法义乃善哉」等确认赞同之语。曾有一时，彼大长老于车布森林中，与其亲近弟子在一起，讲述这部法义总结教材。讲毕即至世尊面前，合掌礼敬，单独坐一旁，依所说内容呈上本书。世尊闻之，赞叹称「善哉善哉」，并说：「因此，咖吒那，你应当以此法义之归纳为根本」。此后此书即名为«结集法义»。以开示讲述等缘故，如就描述总纲来说，即为佛法中九支要义之总述也。
Gambhīrañāṇehīhi gambhīrehi ñāṇehi, na saddhāmattakena, gambhīrañāṇehi vā mahāpaññehi ariyehi. Pakaraṇassa gambhīratthataṃ, attano ca ñāṇassa nātivisayataṃ viditvā saṃvaṇṇanārambhe saṃsīdantampi maṃ sāsanaguṇādiupanissayasampadā ussāhesīti imamatthaṃ dasseti ‘‘kiñcāpī’’tiādinā.
此书以深奥智慧与广大之慧为主，不为信仰之浅薄所及，是贤者拥有深慧之乔达摩佛弟子所成。识别此书深意，远非肤浅者所能知，故即便初起欲书述，亦心有所惧，不能轻易妄写。但凭承佛法功德之安稳依止，因此专心立志精进，勉为其难，显示其旨意仅限于此「简单陈说一二而已」之意。
‘‘Pañcapinikāye ogāhetvā’’ti iminā nettiyā pañcapi mahānikāye anupavisitvā avaṭṭhānaṃ, tesaṃ saṃvaṇṇanābhāvañca dīpeti. Tattha ‘‘katamo assādo ca ādīnavo cā’’tiādipeṭakopadesapāḷiṃ (peṭako. 23) ānetvā idha desanāhārādīnaṃ padatthavinicchayo peṭakena saṃsandanaṃ nāma. ‘‘yathābala’’nti iminā sabbathā sabbabhāgenāpi nettiyā saṃvaṇṇanā mayā na sukarā kātuṃ, attano pana ñāṇabalānurūpaṃ karissāmīti niratimānataṃ dīpeti.
「『在五藏中选出』者，借此《净标准》教法，指示未入五大藏之一的教义显现及其缺失。『何者为烦恼与危害』等起始部分，为出自律藏卷第23法藏(目录)中的简略讲说，以此评释经中教诲诸词义，谓此为法藏附注。『如所限』者，表明虽可于全体或各部依教规表达，然因个人根本智慧所限，难以广泛加以展开，故体现作者自知其识量限定而专心阐明。
Suvisuddhanti suṭṭhu visuddhaṃ, nikāyantaraladdhidosehi antarantarā anuppavesitehi asammissanti adhippāyo. Asaṃkiṇṇanti sanikāyepi padatthantaraparikappanādinā asaṃkiṇṇaṃ tādisasaṅkararahitaṃ anākulaṃ suparicchinnaṃ. Vividhehi ākārehi nicchinotīti vinicchayo. Atthānaṃ vinicchayo atthavinicchayo. Gaṇṭhiṭṭhānabhūtesu atthesu khilamaddanākārena pavattā vimaticchedakathā, nipuṇo sukhumo saṇho atthavinicchayo etassāti nipuṇatthavinicchayo. Atha vā atthe vinicchinotīti atthavinicchayo, yathāvuttaatthavisayañāṇaṃ, nipuṇo cheko atthavinicchayo etassāti nipuṇatthavinicchayo, taṃ nipuṇatthavinicchayaṃ. Samayanti siddhantaṃ. Idaṃ vuttaṃ hoti – mahāvihāravāsīnaṃ siddhanto vuttanayena suparisuddho, anākulo, saṇhasukhumavinicchayo ca, siddhantaṃ taṃ avilomento anukūlato tattha siddhaṃyeva dhammanettiṃ pakāsayanto nettippakaraṇassa atthasaṃvaṇṇanaṃ karissāmīti.
此处所说『清净良善』，谓受五部漏患间隙未入者及诸难入者，无误解。『不敷实』者，谓亦不杂乱扰乱，清晰不混。以多种形式详尽展现，谓此为义理详析。此义理为所依法义之究尽辨析，专精细致，结实周密。或称为纯义理辨析。抑或谓以该义理为所断定之正理。此处披露，乃指广大寺院中诸长老们所认可的准确、明澈、无扰、紧密细微义理分析。此正理明照显现为教理法藏正统道统之义义诠释。
Pamādalekhanti aparabhāge potthakāruḷhakāle pamajjitvā likhanavasena pavattappamādapāṭhaṃ. Vajjetvāti apanetvā. Pāḷiṃ sammā niyojayanti taṃ taṃ nettipāḷiṃ tattha tattha udāharaṇabhāvena ānītasutte sammadeva niyojento, atthasaṃvaṇṇanāya vā taṃ taṃ udāharaṇasuttasaṅkhātaṃ pāḷiṃ tasmiṃ tasmiṃ lakkhaṇabhūte nettiganthe sammadeva niyojento. Upadesanti nettiupanisaṃ nettihadayaṃ. Yvāyaṃ sapaṭṭhānavibhāgassa tettiṃsavidhassa nettipadatthassa saha nimittavibhāgena asaṅkarato vavatthito visayo, taṃ. Vibhāvento pakāsento. Tassā nettiyā karissāmi atthavaṇṇananti sambandho.
『疏失书写』者，指别出篇章中因疏忽时代误写训诂文。『废弃』谓遣弃删除。巴利典籍正确引入各个法藏中，本文所举典故均正依该义，且参考例证完整入义藏篆书。为说明文义之正统，故无杂乱。此为净标准附疏教导心法。《净标准》为三十三纲细分净辞，与义理无杂合，详尽阐释者为此义所望。故净标准即语义附解及法藏简介，故疏导显义及义理阐释，实为义目详解，密意明晰。
Ettha ca ‘‘abhiyācito’’ti iminā atthasaṃvaṇṇanāya nimittaṃ dasseti, ‘‘ṭhitiṃ ākaṅkhamānena ciraṃ saddhammanettiyā’’ti iminā payojanaṃ, ‘‘karissāmatthavaṇṇana’’nti iminā piṇḍatthaṃ. Saṃvaṇṇiyamānā hi pakaraṇatthā saṃvaṇṇanāya piṇḍattho. ‘‘Tamupanissāyā’’tiādinā karaṇappakāraṃ.
此中言『求释义』，表明义理附文所作示现。『待定』者，指清楚表达意图、意义模糊则明示，有目的而为义理阐明。『进行义述』，指将主旨汇编、条理清晰地表达。因文理及时机，所成文字内容即意义点缀。『所依理应』，即所从因缘所成之方法、风格。
Idāni saṃvaṇṇanāya savane niyojento ‘‘iti attha’’nti osānagāthamāha. Tattha ‘‘sakkacca’’nti padaṃ ubhayattha yojetabbaṃ ‘‘sakkaccaṃ vibhajantassa, sakkaccaṃ nisāmayathā’’ti.
现今于义理阐发时引用经末常用辞『即意』用以结语。『审慎』二字应双向施用，谓分明区分且安心划分。
Ganthārambhakathāvaṇṇanā niṭṭhitā. · 论典开端语句之解释已毕。
Nidānakathāvaṇṇanā
绪论义理详释
Vacanatthajānanena viditappakaraṇatthasāmaññatthassa pakaraṇakathā vuccamānā sobheyyāti nettipadatthaparijānanameva ādimhi yuttarūpanti tadatthaṃ pucchati ‘‘tattha kenaṭṭhena nettī’’ti. Tattha tatthāti ‘‘tassā nettiyā karissāmatthavaṇṇana’’nti yadidaṃ vuttaṃ, tasmiṃ; yassā karissāmatthavaṇṇananti paṭiññātaṃ, sā netti kenaṭṭhena nettīti attho. Tatthāti vā ‘‘nettippakaraṇassā’’ti etasmiṃ vacane yā netti vuttā, sā kenaṭṭhena nettīti attho. ‘‘Nayanaṭṭhenā’’ti idaṃ kattukaraṇādhikaraṇasādhanānaṃ sādhāraṇavacananti ‘‘ariyadhammaṃ nayatī’’ti kattusādhanavasena tāva nettisaddassa atthaṃ vatvā idāni karaṇādhikaraṇasādhanavasena vattuṃ ‘‘nayanti tāyā’’tiādi vuttaṃ.
由于说语意义的认识，便称为教相义通说。所谓“教相义通说”，最初从了解词意开始，其形态有更高次第。有人问：“此处所说的‘教相’中，‘教’究竟何义？”此处“教”者，是指用来说明意义的教说文；依此教说文所作的意义说明就是“教”。“教相”一词的意义就是“用何种教说文作教义说明。”“眼之教义”作为作成行为和境界的手段，一般用语中有“圣法指引”之意；作为行为手段，用“引导”来解释是较恰当的，这就是成教义之“教”的缘由。由此得出“用某方法引导”的说法。
Tathā hi vuttanti nettiupadesādhīnattā eva suttāvabodhassa vuttaṃ. Peṭake ‘‘tasmā nibbāyitukāmena sutamayena atthā pariyesitabbā, tattha pariyesanāya ayaṃ anupubbī bhavati soḷasa hārā pañca nayā aṭṭhārasa mūlapadānī’’tiādi (peṭako. 3). Hāranayavicāraṇā vinimutto atthasaṃvaṇṇanāviseso natthīti āha ‘‘suttassa atthasaṃvaṇṇanā nettiupadesāyattā’’ti. Svāyamattho parato pakiṇṇakakathāyaṃ āvi bhavissati. Evaṃ mahāvisayā cāyaṃ netti kuto pabhavāti āha ‘‘suttappabhavā’’ti, etena nettiyā pamāṇabhūtataṃ dasseti. Idañca suttassa nettisannissayatāparidīpanaparaṃ, na therappabhavatāpaṭikkhepaparaṃ. Thero hi pañca mahānikāye ogāhetvā taṃsannissayeneva tesaṃ saṃvaṇṇanābhūtaṃ imaṃ pakaraṇaṃ abhāsi, tasmā ayameva saṃvaṇṇanādhammo, yadidaṃ saṃvaṇṇetabbadhammasannissayatā.
经藏中也有说：“正因依教义指导，方能通达经义。”“因此，为了涅槃而求的经文意义，应当循序渐进地探究；此为经藏所说，共有十六章五节及十八条根本条款，从而详尽剖析。放弃对节数和章节的拘泥，是对教义说明根本原理的体现，这就是所谓‘依教义指导而为经文意义的说明’。其自身意义及相互之间的变异将在后文详述。由此，此‘教相义通说’乃是经文教义所生根本，非长老个人观点所能替代。长老们放弃五大部派，以此经义依止的根本教义为依归，作出解释。因此，此处即是教义说明所依的根本缘起。
Pakaraṇaparicchedatoti pakaraṇassa vibhāgato. Hāravicārādayo hi tayo nettippakaraṇassa vibhāgā, pakaraṇabhūtaparicchedato vā. Tīṇi hi etāni pakaraṇāni tayo adhikārā, yadidaṃ hāravicārādayo. Pāḷivavatthānatoti pāṭhasannivesato.
“章节划分”，指该章节之分割。引导章节的章法共分三部分构成整部教相章节的分部。此三部分即为章节的三个行政单位，譬如“章法”等。用巴利文谓之“章节内涵”，即章节之编排布局。
‘‘Sabbohi pakaraṇattho’’tiādinā saṅgahavārassa anvatthasaññataṃ dasseti. ‘‘Nanu cettha paṭṭhānaṃ asaṅgahita’’nti codako byabhicāramāha. Itaro yadipi sarūpato asaṅgahitaṃ, atthato pana saṅgahitanti dassento ‘‘nayidameva’’tiādinā pariharati. Puna ‘‘tathā hī’’tiādinā tamevatthaṃ pāḷiyā pākaṭataraṃ karoti. Atthanayā nandiyāvaṭṭādayo. Saṅkhārattikā puññābhisaṅkhārādayo, kāyasaṅkhārādayo ca. Tesu atthanayānaṃ aññamaññasaṅgaho parato āvi bhavissati. Itare pana kāmāvacarā, rūpāvacarā ca kusalā cetanā puññābhisaṅkhāro, akusalā cetanā apuññābhisaṅkhāro, arūpāvacarā kusalā cetanā āneñjābhisaṅkhāro. Puññābhisaṅkhāro ca apuññābhisaṅkhāro ca kāyadvārappavatto kāyasaṅkhāro, so eva vacīdvārappavatto vacīsaṅkhāro, manodvārappavatto pana tividhopi cittasaṅkhāro. Iti jātivasena purimattike vuttā eva dhammā dvāravasena dutiyattike vuttā, te eva ca purimattiketi aññamaññasaṅgaho veditabbo.
“一切章节意”一语，说明了归纳顺序的体现。有质疑者说：“这里的基础不连贯。”对此，另一位释者以相似但不同之处表示此处实际上汇合其义，即以“此即引导”来驳斥。随后以“确实如此”来进一步明确巴利文意句的通晓。如同《胜义论》之于“快乐因”的区别，这里论述内容包括五蕴的解说、善业乐因、身之行染及其异类。其义之间相互衔接且彼此涵盖。其他如欲念行为域、色行为域则为善业心意之发芽及善业积累；非善业与非善业的心意积累属无色行为域。善业和非善业行染分别依身、口、意三门观察。此为前章内容，后章将述二者相应之义。由此要分辨互相涵盖的部份。
Yatthāti yasmiṃ vāre. Peṭaketi peṭakopadese. Sampatamānāti saṃvaṇṇanāvasena sannipatantā. ‘‘Byañjanavidhiputhuttā’’ti idaṃ ekasmiṃ sutte anekesaṃ hārānaṃ sannipatanassa kāraṇavacanaṃ. Tathā hi ‘‘anekasāmatthiyanicitā saddā’’ti akkharacintakā vadanti.
“于何日”等义，此处谓“时节”。“经藏”者谓“经藏之所承教”。“现存”此处指经义说明上的合体。“辅音法则之发扬”，此是某经合中多章节汇聚的缘由。如此，造字者谓：“诸多同义之词均具陈列。”
‘‘Na sarūpato’’ti iminā saṅgahavāre viya uddesaniddesavāresupi paṭṭhānassa atthato uddhaṭataṃ dasseti. Mūlapadaggahaṇeneva gahitattā uddesavāre tāva evaṃ hotu, niddesavāre pana kathanti? Tatthāpi nayaggahaṇeneva mūlapadānipi gahitānīti veditabbaṃ. Na hi mūlapadehi vinā kāci nayayojanā sambhavati. Apare pana ‘‘hāranayā viya paṭṭhānaṃ na suttassa saṃvaṇṇanāviseso, atha kho tasmiṃ tasmiṃ sutte saṃkilesabhāgiyatādilabbhamānavisesamattanti na tassa pakaraṇassa padatthasaṅgaho. Evañca katvā tettiṃsāya nettipadatthesu paṭṭhānaṃ asaṅgahitaṃ, uddesaniddesavāresu ca anuddhaṭamevā’’ti vadanti.
“非相似”此语于归纳顺序之中亦表达了分类明确，在基础内容部分强调其彻底性。虽然被基础词所归纳，但在指出上却有所分别。故此虽同依附基础词，然其自身归纳之顺序另立。因无基础词，任何引导汇合不可成立。其他人则告示“章法引导则非经文注解之特异，同时亦确立各经不同词句归纳之差异。”如此说，三十五个引导经文词义不连贯，于说明指示诸节中亦不通彻。
‘‘Pāḷito eva viññāyatī’’ti vuttamatthaṃ samatthento ‘‘tathā hi…pe… ābhata’’nti āha, tena therena bhāsitabhāvo viya bhagavatā anumoditabhāvopi pāḷianugato evāti dasseti. Sāvakabhāsitattā nidānaṃ na vuttanti na sakkā vattunti codento ‘‘sāvaka…pe… bhāsita’’nti āha. Nayidaṃ ekantikanti ca sāvakabhāsitabuddhabhāsitabhāvo nidānāvacanassa, nidānavacanassa ca akāraṇaṃ ubhayatthāpi ubhayassa dassanato. Tasmā nidānāvacanena nettiyā asāvakabhāsitatā na sijjhatīti dasseti. Tenāha ‘‘na ca tāvatā tāni appamāṇaṃ, evamidhāpi daṭṭhabba’’nti.
“『已持守』者即『观察了』。”此句本意如是被阐述，继而言“正如……诸缺”，即如此陈说，意谓由此比库长老所述之意，似已如佛陀肯定般，遵循原文而表达。以此认定是如佛陀赞同的说法。以弟子言说为因，但不可说因弟子言说故而成立，于是又言“弟子……言说”，此处表明此说非专一纯粹之弟子所言，也非仅佛陀所言而成，此二因并非绝对理由，二者均为表象。由此推论，以此原文论述之缘起，非同弟子单一言说，故以此缘起原文，不应因而归为非弟子言说。于是说“且未至此等大小，如此亦当见”，意为尚不可完全以其当大小断定，应以如是见待。
Yeneva kāraṇena nidānāvacanassa pamāṇabhāvasādhanatā, teneva kāraṇena imassa pakaraṇassa pamāṇabhāvasiddhīti dasseti ‘‘nidānañca nāmā’’tiādinā. Idāni ‘‘atha vā’’tiādinā nettiyā nidānāvacanena abyabhicārahetumāha. Ayañhettha payogo na nettiyā nidānaṃ vattabbaṃ pāḷiyā atthasaṃvaṇṇanābhāvato. Yā hi pāḷiyā atthasaṃvaṇṇanā na tassā nidānavacanaṃ diṭṭhaṃ yathā paṭisambhidāmaggassa, niddesādīnañcāti.
又以何因使缘起经文具足恰当大小之意？正是此因，使得此章节也具足大小成立之义，由“名为缘起”等语体现。今以“则或”等语而用缘起经文，为表达其无违真理之因。此举不是以缘起经文为依据，因为巴利文中无恰当相称解释。缘起经文之意义不显著，未依照辩解行法、释义等讲说。
‘‘Ayaṃ vibhāgo’’tiādinā ekavidhato paṭṭhāya yāva caturāsītisahassappabhedā, tāva yathādassitassa pakaraṇavibhāgassa puna ‘‘ādinā nayena pakaraṇavibhāgo veditabbo’’ti idaṃ nigamanaṃ. Tattha ādinā nayenāti ādisaddena abhiññeyyadhammaniddesato paññattipaññapetabbadhammavibhajanato tiyaddhapariyāpannadhammavicārato caturoghanittharaṇatthato pañcābhinandanādippahānato chataṇhākāyupasamanato saṅgahavārādisattavārasaṅgahato aṭṭhamicchattasamugghātadīpanatoti evamādīnaṃ saṅgaho daṭṭhabbo.
“此分别”等语，以单一方式开示，至四十八千差别，乃显见章节分别之类。紧接着，又言“以此起始及原因，章节分别应被知”，作结束语。此处“以此起始及原因”，是指以起首字句作为所观察理法之指示，及适当区分类别。此法由深入分析、详尽解说诸法定义、分类及超越四漏（馀漏），五种赞叹、热忱消释，六根调伏，七支集合，八正道修习等诸法总摄为现起。诸法之总括应如是观察。