2. Uddesavāro · 2. 略说品复注
1. Saṅgahavāravaṇṇanā一、摄要段注释
Yanti aniyamattho sabbanāmasaddo kammasādhanavasena vutto. Atthāvabodhanattho saddappayogo atthaparādhīno kevalo atthapadatthako , so padatthavipariyesakārinā iti-saddena parabhūtena saddapadatthako jāyatīti āha ‘‘yanti aniyamato upayoganiddeso’’ti. Lokoti kattuniddesotiādīsupi eseva nayo.
一切名称即一切事物名称，无定所归，称为业缘工具而说。为启示义理，名称用法专指义理者，仅仅作为义项所表意，故称为名实相反之用，是以文中称此为在另一事物之上的名称。又说「无定所归的用途示教」者。世界等词，如同指称篱笆样的手段说法亦属此类。
Evaṃ ‘‘ya’’ntiādīnaṃ gāthāpadānaṃ kammakattukiriyākattuvisesanādidassanavasena atthaṃ vatvā idāni avayavajotanavasena padatthaṃ dassetuṃ ‘‘lokiyanti etthā’’tiādimāha. Lokasaddo idha sāmatthiyato sattalokavacano daṭṭhabbo. Tenāha ‘‘pūjanakiriyāyogyabhūtatāvasenā’’ti. Sāsanantaradhānato paraṃ pūjanā aññabuddhuppādena veditabbā, yathetarahi vipassīādisammāsambuddhānaṃ. ‘‘Dīpaṅkaro’’tiādinā yadipi buddhavaṃsadesanāyaṃ (bu. vaṃ. 2.75) bhagavatāva vuttaṃ, sumedhapaṇḍitattabhāvena pana pavattiṃ sandhāya vuttanti āha ‘‘yathāha bhagavā sumedhabhūto’’ti.
如此，『是』及其后续句子之韵文用词，述及业之作意、行为等差别，乃由从业作意特殊作用之见，述其义理。今从结构标识，以词义呈现，故曰「世间之义此处如此」等。此处「世界」词，应当视为世间普通用语，意思为三界。故说此是「适合供养行为之本性」者。教法隐没时，从他佛所生的供养之法宜当如此了解，如今日观正觉者如毗婆尸佛等；依佛传记所述（佛传传第2册第75页）称之，如「灯明者」；智慧贤人解说此事，言佛确已成智慧，即曰「正如世尊证得般」。
Pariññākkamenāti ñātapariññādipaṭipāṭiyā. Lakkhaṇāvabodhappaṭipattiyāti vipassanāya. Tena vuttaṃ ‘‘suññatamukhādīhī’’ti. Tathā ca vuttanti viññūhi vedanīyatāya eva sāsanavarassa vuttaṃ bhagavatā –
谓熟知，如亲族熟知般的行为习修。谓标志觉知的修习，为观慧所致。由此说「从空相门等开示」；又称智者为此苦所对应之教法真谛，据佛所说——
‘‘Etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi, ahaṃ dhammaṃ desemi, yathānusiṭṭhaṃ tathā paṭipajjamāno na cirasseva sāmaññeva ussati, sāmaṃ dakkhitī’’tiādi (ma. ni. 2.281).
「当来之智者，应无欺诈无妄，性格正直，我教导汝，身行正法，依教修习，虽不久远，亦永善藏，得甚正见」等语（中部尼含书第2篇第281节）。
Yaṃ-saddo sāsanavisayo, lokapālasaddo satthuvisayopi lokaṃ pati guṇībhūtoti ‘‘tassā’’ti paṭiniddesassa kathaṃ satthuvisayatāti codanaṃ manasikatvā āha ‘‘salokapāloti cetthā’’tiādi, guṇībhūtopi lokapālasaddo padhānabhūto viya paṭiniddesaṃ arahati. Añño hi saddakkamo, añño atthakkamoti.
此语义指教法所覆盖之名称；世间主宰称为持护世界名称者，且其所护世界亦归属师法蕴含义，故于此作教主所领会义教示，犹如说「持护世界胜者」等语。持护世界之名称亦是主导名称之类。名称虽多，作用各异，故分别为不同名称用法与义理用法。
Dhammagāravena bhagavā dhammaṃ pūjento veneyyabandhave acintetvā samāpattisamāpajjanadhammapaccavekkhaṇāhi sattasattāhaṃ vītināmesīti āha ‘‘bhagavato…pe… dīpetabbā’’ti. Tattha ādisaddena sāvakehi dhammassavanassa, tesaṃ paccuggamanādīnañca saṅgaho veditabbo.
因敬重法，世尊礼敬法，非忽视，身心以达成于修习之后，反复观照，七七日历不间断，于是说「应为世尊…等灯照」等。文首所记之由，弟子听闻佛法，及其归依等，应当对此有所总结，方能得知理。
Iccassāti iti assa, evaṃ bhagavato aviparītaanantarāyikaniyyānikadhammadesanāya sabbaññutānāvaraṇabhāvadīpanenāti attho. Tenāti catuvesārajjayogena. Tadavinābhāvinā dasabala…pe… pakāsitā hoti. Āveṇikabuddhadhammādīti ettha ādisaddena tīsu kālesu appaṭihatañāṇāni, catusaccañāṇāni, catupaṭisambhidāñāṇāni, pañcagatiparicchedakañāṇāni, cha abhiññāñāṇāni, satta ariyadhanāni, satta bojjhaṅgā, aṭṭha vijjā, aṭṭhasu parisāsu akampanañāṇāni, aṭṭha vimokkhā, nava samādhicariyā, nava anupubbavihārā, dasa nāthakaraṇā dhammā, dasa ariyavāsā, dvādasa dhammacakkākārā, terasa dhutadhammā, cuddasa buddhañāṇāni, pannarasa caraṇadhammā, soḷasa ñāṇacariyā, soḷasa ānāpānassatī, ekūnavīsati paccavekkhaṇañāṇāni, catuvīsati paccayavibhāvanañāṇāni, catucattārīsa ñāṇavatthūni, sattasattati ñāṇavatthūni, catuvīsatikoṭisatasahassasamāpattisañcārimahāvajirañāṇaṃ, anantanayasamantapaṭṭhānapavicayadesanākārappavattañāṇāni cāti evamādīnaṃ bhagavato guṇavisesānaṃ saṅgaho daṭṭhabbo.
“此者即为此。”此言缘于世尊不违正法，即不违逆紧随其后的四无碍行、十二因缘及诸法教导，故谓之“大圆满漏遮启发”。此义当以“四无碍行”相应理解。若无此则不能彰显十种力量……等。所谓“天赋佛法”在此，特指用名初时相应三种少破断法入门智慧、四圣谛智慧、四分别智慧、五路分类智慧、六神通智慧、七圣宝藏、七觉支、八种明了、于八众弟子中不动摇的智慧、八解脱、九禅生活、九渐修行、十种护世功德法、十种圣居所、十二法轮形式、十三断烦恼法、十五佛智、十五行法、十六入息念、二十一观照智慧、二十四缘起观智慧、三十四智慧根源、七十七智慧根源、二十四亿万千万大明慧之转动、无量时间内事相论述展开等，由此可见世尊诸多特异功德之集大成者也，应如是观。
Aparo nayo – guṇavisiṭṭhataṃ dīpeti, sā ca guṇavisiṭṭhatā mahākaruṇāmahāpaññāhi veditabbā tāhi satthusampattisiddhito. Tattha mahākaruṇāya pavattibhedo ‘‘bahukehi ākārehi passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamatī’’tiādinā paṭisambhidāmagge (paṭi. ma. 1.117) vuttanayena veditabbo. Mahāpaññāya pana pavattibhedo vutto eva. Tattha karuṇāya bhagavato caraṇasampatti, paññāya vijjāsampatti. Karuṇāya sattādhipatitā, paññāya dhammādhipatitā. Karuṇāya lokanāthatā, paññāya attanāthatā. Karuṇāya pubbakāritā, paññāya kataññutā. Karuṇāya aparantapatā, paññāya anattantapatā. Karuṇāya buddhakaradhammasiddhi, paññāya buddhabhāvasiddhi. Karuṇāya paresaṃ tāraṇaṃ, paññāya sayaṃ tāraṇaṃ. Karuṇāya sabbasattesu anuggahacittatā, paññāya sabbadhammesu virattacittatā pakāsitā hotīti anavasesato parahitapaṭipattiyā, attahitasampattiyā ca pāripūrī veditabbā. Tīsupi avatthāsūti hetuphalasattūpakārāvatthāsu.
次条则说——“导引释义”，意谓该种殊胜功德应由大慈大智显现。就此世尊所成就证得者而言，分为大慈悲和大智慧两大特质。关于大慈悲的展开，论中说‘多种方式溢出之，于众生中显现佛陀大慈悲’。此说可于《分别道论》中见。大智慧则专叙其展开。此间大慈悲对世尊乃指为众生之主宰，而大智慧则为法之主宰。大慈悲表现为救世安乐众生，大智慧则体证自性无我。大慈悲代表先行利益众生，大智慧则觉知感恩。大慈悲迈向极乐所，大智慧则觉知无我真如。大慈悲为佛法确立之凭证，大智慧则为成佛无上觉性之凭证。由大慈悲多数众生得渡，大智慧则成就自度。大慈悲显现乐于扶持一切众生，大智慧则致心清净离欲。此等内涵应视为无余之利他行与自利行圆满证成。三者涵义皆因缘果报因果助益而全然显明。
Abhisamayo paṭivedhasāsanassa, manasikaraṇaṃ paṭipattisāsanassa, savanādīhi paricayakaraṇaṃ pariyattisāsanassāti tiṇṇampi vasena yojetabbo. Tenāha ‘‘yathāraha’’nti. ‘‘Sakkaccaṃ dhammadesanenā’’ti iminā idha ‘‘sāsana’’nti vuttassa tividhassāpi saddhammassa avisesena desanāpūjaṃ vatvā thomanāpūjanassa vasena taṃ vibhajitvā dassento ‘‘ariyaṃ, vo bhikkhave’’tiādimāha. Tattha ‘‘thomanenā’’ti padenāpi ‘‘sakkacca’’nti padaṃ yojetabbaṃ. Pūjanādvayassāpi vā vasena idhāpi padayojanā veditabbā. Ariyabhāvādayoti ariyaseṭṭhaaggabhāvādayo. Niyyānādayoti niyyānahetudassanādayo. Svākkhātatādayoti svākkhātasandiṭṭhikatādayo.
所谓摄受，乃指熟知教义；专注，乃指善于持行戒律；以听闻等令人知晓教法，此皆入三亲近。此三者应相应结合而成。故云‘正当如是’。又曰‘当专心讲法’，此处“教法”专指三种教法，分别为净正教法，传授及礼敬，因此将传授礼敬区分，示以尊称‘圣者，诸比库’，如是宣说。于‘礼敬’二词亦应相应结合。虽属礼敬，却分两种，应辨明其分别。所谓圣者德范，乃指圣者最上品等之德；传授因缘，指因果说明；正觉之明，指明确示现与示证。
Idāni ariyasaṅghaguṇānampi imāya gāthāya pakāsitabhāvaṃ dassetuṃ ‘‘yasmā panā’’tiādi vuttaṃ. Bālyādisamatikkamanatoti bālaabyattabhāvādisamatikkamanato.
今以四众圣比库尼等僧团德行为例，令此诗句显明；所谓“困厄幼时之难过”即是指由不成熟、过失等而逾越种种。
Ñāṇaviseso sutacintābhāvanāmayañāṇāni. Sotabbamanasikātabbapaṭivijjhitabbāvatthā avatthābhedo. Ubhayanti byañjanapadaṃ, atthapadañca. Ubhayathāti karaṇakammasādhanavasena paccekaṃ yojetabbaṃ. Paṭipajjitabbattāti ñātabbattā.
智慧特殊者，乃因听闻思维生发之智慧。应听闻且亲近，继而习义解世理。此智慧可归于言辞义理二者。兼顾文义与词义，应视为因缘搭配相生之关系。所谓应行者，即应知悉而持守之。
‘‘Ayañca gāthā’’tiādi kesañci vādo. Tathā hi apare ‘‘therenevāyaṃ gāthā bhāsitā’’ti vadanti. Attūpanāyikāpi hi kadāci dhammadesanā hoti eva yathā ‘‘dasabalasamannāgato , bhikkhave, tathāgato catuvesārajjavisārado’’tiādi (saṃ. ni. 2.21-22). Evañca katvā ‘‘katame soḷasa hārā’’tiādivacanaṃ samatthitaṃ hoti.
“此诗句…”等言词，究竟何解？另有他论者称“此为尊长之诗句”。亦有少时譬若辅导，刚入学时亦有法教，如“具十种力量具足者，诸比库，正觉如来具四无碍行通达…”（《相应部》）等。如此成文，列明“十六名目”及其他，乃实用明了之表达也。
Yathāvuttaatthamukhenevāti mūlapadasaṅkhātaatthuddhāreneva. Parato āgamissatīti niddesavārassa pariyosāne āgamissati ‘‘tīṇi ca nayā anūnā’’tiādinā (netti. 4 dvādasapada).
犹如明确所依句首之义，乃以根字所表示之义为正义。又以后文将来出现之指示句结尾，“将出现三种道路未满”等语为标识。
Vuccatīti kattari kammaniddesoti āha ‘‘vadatī’’ti. Atha vā vuccatīti kammakattuniddesoyaṃ. Ayañhettha attho – hārā, nayā cāti ubhayaṃ pariggahitaṃ saṃvaṇṇakena sabbathā gahitañce, vuccati suttaṃ, sayameva suttaṃ saṃvaṇṇetīti , etena hāranayesu vasībhāvena suttasaṃvaṇṇanāya sukarataṃ dasseti.
所谓“称为”，是指作为行为指示语，即用“说”字来表达。或也可作为“行为之执行者”之标示。其意在此——齿轮、道路两者皆以总括言辞周遍涵盖，所称谓即口传，也就是对自身口传的描述，借此表明齿轮道路上保持统摄不易之难点。
Pakārantarenāti pubbe ‘‘sāsana’’nti vuttamatthaṃ ‘‘desanā, desita’’nti tato aññena pakārena. Niyametvāti tassa ekantato viññeyyataṃ avadhāretvā. Viññeyyatā visiṭṭhesu desanādesitesu viññeyyapade labbhamānā vijānanakiriyā.
所谓“以显现者”，是指先前所称“戒律”，本意是教法的宣说和宣讲，然后用另一种方式予以阐明。所谓“受制”，指其应被唯一了解，需慎重注意。此慎重了解，是在精细的教法阐述中，以认知作用得以确立的。
Desanādesitāni ca yāvadeva vijānanatthānīti vijānanaṃ padhānanti tameva niddhārento ‘‘tatrāti tasmiṃ vijānane’’ti āha.
所谓“宣说、已宣说的”，仅指那些为认知之主要目的而设之，译者特此指出“其处”即“此认知中”。
Etthāhāti navaṅgasāsananavavidhasuttantāti etasmiṃ atthavacane āha codako. Tassāyaṃ adhippāyo – navahi aṅgehi vavatthitehi aññamaññasaṅkararahitehi bhavitabbaṃ, tathā ca sati asuttasabhāvāneva geyyaṅgādīnīti navavidhasuttantavacanaṃ virujjheyya. Atha suttasabhāvāni geyyaṅgādīni, evaṃ sati ‘‘sutta’’nti visuṃ suttaṅgaṃ na siyā, evaṃ sante aṭṭhaṅgasāsanaṃ āpajjatīti. Tenāha ‘‘kathaṃ panā’’tiādi. Geyyaṅgādīsu katipayānampi suttabhāve yathāvuttadosānativatti, pageva sabbesanti dasseti ‘‘yañcā’’tiādinā. Saṅgahesūti aṭṭhakathāsu. Porāṇaṭṭhakathānañhi saṅkhepabhūtā idāni aṭṭhakathā ‘‘saṅgahā’’ti vuttā. Suttaṃ nāma sagāthakaṃ vā siyā, niggāthakaṃ vāti aṅgadvayeneva tadubhayaṅgaṃ katanti visuṃ suttaṅgassa asambhavo tadubhayavinimuttassa suttassa abhāvato. Tena vuttaṃ ‘‘suttaṅgameva na siyā’’ti. Athāpi kathañci. Siyāti vakkhamānaṃ sāmaññavidhiṃ sandhāyāha. Evampi ayaṃ dosoti dassento ‘‘maṅgalasuttādīna’’ntiādimāha.
此处说“九支戒律九种教法经文”，意指此处讲述的内容——该教法当在九支及七种互不干扰之教法中成就，并于不洁净、不适宜念诵之教法条目，如歌谣等不应包括。故“九种教法经文”一词当否决歌谣等条目。且此歌谣等不成教法的条目存在，则造成真正称为“正法”的八支戒律终不显现。因此取例“如何呢”等语。以歌谣等示范部分教法实有误，故对“何者”等一语说明“所有诸教法条文皆灭除”。谓之“纲纪”，即论古义，指旧时略疏，今传注称为“纲纪”。所谓“经文”，本应是歌谣或无歌谣者，结句者是两者，因两者互相矛盾，故权宜无正经文。依此故云“不成经文”。然而其或依一定般规则仍存在，故称“诸吉祥经等”。
Tabbhāvanimittanti geyyaṅgabhāvanimittaṃ. Veyyākaraṇassa tabbhāvanimittanti sambandho. Codako ‘‘gāthāvirahe’’ti vacanaṃ aggaṇhanto ‘‘pucchāvissajjanaṃ byākaraṇa’’nti vacanamattameva gahetvā ‘‘evaṃ sante’’tiādinā codeti. Itaro pana okāsavidhito anokāso vidhi balavāti ñāyaṃ gāthāvirahitaṃyeva veyyākaraṇanti, idhādhippetanti ca dassento ‘‘nāpajjatī’’tiādinā pariharati. Tathā hīti teneva kāraṇena, satipi saññantaranimittayoge anokāsasaññānaṃ balavabhāvenevāti attho.
“正见依缘”意为以歌谣部之正见依缘。注疏云“正见依缘”指关系。提问者否定“无歌谣”，以此单纯语句为“疑问及释疑依缘”，遂问曰“无歌谣是否成立？”又他处言“此法不是不成因果辩”，指示“正见依缘”乃如无歌谣。此处注疏以此为解，谓有此原因，与正见传续之因缘相应，与无歌谣之染污断灭称胜之识不可同理。
Saṅgahavāravaṇṇanā niṭṭhitā. · 摄要段注释结束。