Vajirabuddhi-ṭīkā · 金刚觉复注

153 段 · CSCD 巴利原典

Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者

Vinayapiṭake · 律藏中

Vajirabuddhi-ṭīkā · 《金刚觉疏》

Ganthārambhakathā

经卷起首偈语

Paññāvisuddhāya dayāya sabbe;

一切众生为清净智慧、慈悲而生起；

Vimocitā yena vineyyasattā;

因其获解脱，故应当调伏；

Taṃ cakkhubhūtaṃ sirasā namitvā;

当以头部合掌敬礼此已证得之真理；

Lokassa lokantagatassa dhammaṃ.

此理为尘世中，尘世中最高之法。

Saṅghañca sīlādiguṇehi yutta-

亦当以戒为根基，与僧团具足清净德相，和合。

Mādāya sabbesu padesu sāraṃ;

由於於一切處所皆帶有自滿心的本質，

Saṅkhepakāmena mamāsayena;

且因持有狭隘之念與我执，

Sañcodito bhikkhuhitañca disvā.

比库见此情形而被激励，且有利己之心。

Samantapāsādikasaññitāya ;

鉴于周遍庄严之清净威仪，

Sambuddhaghosācariyoditāya;

且因觉者世尊及善师之教导，

Samāsato līnapade likhissaṃ;

整体上我将在依附处所加以书写。

Samāsato līnapade likhītaṃ.

整体来说，是写在浸染的字上。

Saññā nimittaṃ kattā ca, parimāṇaṃ payojanaṃ;

由想构成的相，并且有尺度和目的；

Sabbāgamassa pubbeva, vattabbaṃ vattumicchatāti. –

这都是从前整个方面应当被运用的，故而愿以念此法行之。

Vacanato samantapāsādiketi saññā. Dīpantare bhikkhujanassa atthaṃ nābhisambhuṇātīti nimittaṃ. Buddhaghosoti garūhi gahitanāmadheyyenāti kattā. Samadhikasattavīsatisahassamattena tassa ganthenāti parimāṇaṃ. Ciraṭṭhitatthaṃ dhammassāti payojanaṃ.

言论就是普遍礼敬之意的想。想为比库众的利益，不存在误解，此即相。佛音为被尊者所取名，故作成名者。二千二十五对前者谓之尺度。久远不变而为法之目的。

Tatrāha – ‘‘vattabbaṃ vattumicchatāti yaṃ vuttaṃ, tattha kathaṃvidho vattā’’ti? Uccate –

其中言说：‘应当行持，愿行持’所说者，究竟属于何等范围呢？传达如下：

Pāṭhatthavidūsaṃhīro, vattā suci amaccharo;

经文的理解者应无嗔恚，行持清净无过失；

Catukkamapariccāgī, desakassa hitussukoti. (mahāni. aṭṭha. ganthārambhakathā);

四重释义者，是为利乐众生之义。

Tatra paṭhīyateti pāṭho. So hi anekappakāro atthānurūpo atthānanurūpo ceti. Kathaṃ? Sandhāyabhāsito byañjanabhāsito sāvasesapāṭho niravasesapāṭho nīto neyyoti. Tatra anekatthavattā sandhāyabhāsito nāma ‘‘mātaraṃ pitaraṃ hantvā’’tiādi (dha. pa. 294). Ekatthavattā byañjanabhāsito nāma ‘‘manopubbaṅgamā dhammā’’tyādi (dha. pa. 1, 2; netti. 90, 92; peṭako. 14). Sāvaseso nāma ‘‘sabbaṃ, bhikkhave, āditta’’mityādi (mahāva. 54; saṃ. ni. 4.28). Viparīto niravaseso nāma ‘‘sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthaṃ āgacchantī’’tyādi (mahāni. 156; paṭi. ma. 3.5). Yathā vacanaṃ, tathā avagantabbo nīto nāma ‘‘aniccaṃ dukkhamanattā’’tyādi. Yuttiyā anussaritabbo neyyo nāma ‘‘ekapuggalo, bhikkhave’’tyādi (a. ni. 1.170).

其中所说的“经文”，是“经文”。因有多义性，义随文而异。如何说？有“联系义”“附加义”“包含义”“不包含义”“引导义”“应舍义”等。所谓多义性，是指“杀父母”等表达；单一义性，是指“心为众法之先导”等（分别载于《法句经》、《尼提经》、《毗陀多经》等）。包含义是“诸法皆苦”等（大毗婆沙藏、杂尼等）；相反之不包含义是“诸法皆由如来智慧之源而生”等（大毗婆沙、毗尼摩经）。如文句，应理解为“无常苦无我”等。应循理可引者，如“比库阿载诸”等（增壹阿含）。

Atthopi anekappakāro pāṭhattho sabhāvattho ñeyyattho pāṭhānurūpo pāṭhānanurūpo sāvasesattho niravasesattho nītattho neyyatthotyādi. Tattha yo taṃtaṃsaññāpanatthamuccārīyate pāṭho, sa pāṭhattho ‘‘sātthaṃ sabyañjana’’mityādīsu (pārā. 1; dī. ni. 1.190) viya. Rūpārūpadhammānaṃ lakkhaṇarasādi sabhāvattho ‘‘sammādiṭṭhiṃ bhāvetī’’tyādīsu (vibha. 489; saṃ. ni. 5.3) viya. Yo ñāyamāno hitāya bhavati, sa ñātumarahattā ñeyyattho ‘‘atthavādī dhammavādī’’tyevamādīsu (dī. ni. 1.9, 194; 3.238; ma. ni. 1.411) viya. Yathāpāṭhaṃ bhāsito pāṭhānurūpo ‘‘cakkhu, bhikkhave, purāṇakamma’’nti (saṃ. ni. 4.146) bhagavatā vuttamato cakkhumapi kammanti. Byañjanacchāyāya atthaṃ paṭibāhayamānena vutto pāṭhānanurūpo. Vajjetabbaṃ kiñci apariccajitvā parisesaṃ katvā vutto sāvasesattho ‘‘cakkhuñca paṭicca rūpe ca uppajjatī’’ti (saṃ. ni. 4.60; mahāni. 107) ca, ‘‘sabbe tasanti daṇḍassa, sabbe bhāyanti maccuno’’tyādīsu (dha. pa. 129) viya. Viparīto niravasesattho ‘‘sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca (dī. ni. 2.155; mahā. 287; netti. 114). Tatra, bhikkhave, ko mantā ko saddhātā…pe… aññatra diṭṭhapadehī’’tyādi (a. ni. 7.66). Saddavaseneva vedanīyo nītattho ‘‘rūpā saddā rasā gandhā, phoṭṭhabbā ca manoramā’’tyādīsu (saṃ. ni. 1.151, 165; mahāva. 33) viya. Sammutivasena veditabbo neyyattho ‘‘cattārome, bhikkhave, valāhakūpamāpuggalā’’tyādīsu viya (a. ni. 4.101; pu. pa. 157). Āha ca –

义虽多维，读者应虑实义、理与文相符、义利相应、应知义、不可知义、所引义、应舍义等。对此逐点表述，则谓经文如“利众诸音”等（巴利语瓦萨经、长尼等）。形色法之特征本质，谓“正见能生”等（《毗婆沙论》、《增壹阿含》等）。以利益为念者，被知为“说义者、法义者”等（《长尼》、《增壹阿含》等）。如文所说“眼，诸比库，前行业”等（杂尼等）谓眼业。义据声影显现说明，属文相符。略去无关余义，被称为包含义，如“因眼生色”等（杂尼，长毗婆沙等），又有“皆惧杖，皆畏死”等（法句经）。相反的是不包含义，如“和合聚言，及汝等我等”等（增壹阿含、大毗婆沙、尼提经）。杳不可得者谓“众生、近善”等（增壹阿含，毗婆沙典籍）。以声韵感知义利者，谓“色声味香触皆令人悦”等（增壹阿含、大毗婆沙）。以约定方式感知不可取义，如“四种，诸比库，与云”等（增壹阿含，毗婆沙、是事典籍）。言说曰——

‘‘Yo attho saddato ñeyyo, nītatthaṃ iti taṃ vidū;

“若是义应听闻，知其为非义正解者。”

Atthassevābhisāmaggī, neyyattho iti kathyate’’ti.

“是义乐和合者，被说为不可取义。”

Evaṃ pabhedagate pāṭhatthe vijānātīti pāṭhatthavidū. Na saṃhīrate parapavādīhi dīgharattaṃ titthavāsenetyasaṃhīro. Bhāvanāyāgamādhigamasampannattā vattuṃ sakkotīti vattā, saṅkhepavitthāranayena hetudāharaṇādīhi avabodhayituṃ samatthotyattho. Socayatyattānaṃ pare ceti suci, dussīlyaduddiṭṭhimalavirahitotyattho. Dussīlo hi attānamupahantunādeyyavāco ca bhavatyapattāhārācāro iva niccāturo vejjo. Duddiṭṭhi paraṃ upahanti, nāvassaṃ nissayo ca bhavatyahivāḷagahākulo iva kamalasaṇḍo. Ubhayavipanno sabbathāpyanupāsanīyo bhavati gūthagatamiva chavālātaṃ gūthagato viya ca kaṇhasappo. Ubhayasampanno pana suci sabbathāpyupāsanīyo sevitabbo ca viññūhi, nirupaddavo iva ratanākaro. Nāssa maccharotyamaccharo, ahīnācariyamuṭṭhītyattho. Suttasuttānulomācariyavādaattanomatisaṅkhātassa catukkassāpariccāgī, tadatthasseva byākhyātetyattho. Atha vā paccakkhānumānasaddatthāpattippabhedassa pamāṇacatukkassāpariccāgī.

云云，依此分类而知经章义者，即为理解义理之人。非与彼执长久乱说者相应，乃为清净修学得趣者所能解说。故以简略广博，一一因明等以为显说。若令苦恼他人则谓不善，非清净邪见者也。以不善自毁者，口业恶行不异不仁医者。邪见破坏根本，非依缘故，似蝮蛇咬人，莲间毒蜂。二难皆损者，处处皆不可亲近，犹似坟墓风雷，黑蝙蝠居之。具二善德者，则清净处处为众所敬重，犹似宝冠。非蚊非蝇，意谓不为恶行所染。宣说与经和顺行为者，名为四重释义，分别阐释其义。或者逆向推理，作二义相得之验，此亦为四重释义。

‘‘Ekaṃsavacanaṃ ekaṃ, vibhajjavacanāparaṃ;

「一句一说，分开言说另为一」，

Tatiyaṃ paṭipuccheyya, catutthaṃ pana ṭhāpaye’’ti. –

「第三者应问，第四者则应立定」——

Evaṃ vuttacatukkassa vā apariccāgī; Hitussuko iti sotūnaṃ hitāyossuko, tesamavabodhanaṃ pati patthetī tyattho; So eso sucittā piyo; Catukkassa apariccāgittā garu; Asaṃhīrattā bhāvanīyo; Desakattā vattā; Hitussukattā vacanakkhamo; Pāṭhatthaviduttā gambhīrakathaṃ kattā; Amaccharattā no caṭṭhāne niyojakoti;

如此所说的四句是不会舍弃的；对听者来说，是为利益和欢喜，因而应当体察以启发他们；这四句的智慧者慈爱可亲；未舍此四句者受敬重；不应懈怠，应勤加修习；当以说教者的身份行持；以利益欢喜为言辞的天性；诵读明确，深入阐述；不可放逸，不受第四句束缚，

‘‘Piyo garu bhāvanīyo, vattā ca vacanakkhamo;

「应亲爱，应敬重，应勤修，应持戒应言」；

Gambhīrañca kathaṃ kattā, no caṭṭhāne niyojako’’. (a. ni. 7.37; netti. 113) –

且应深入阐述，不受第四句拘束。」（《论事》卷七三七；《正理》一一三）——

Itiabhihito desako;

以上即为所说的说法者。

Sotā idāni abhidhīyate –

此时所称的『听』，

Dhammācariyagaru saddhā-paññādiguṇamaṇḍito;

是具备持法师重敬、信解和智慧等美德者；

Asaṭhāmāyo sotāssa, sumedho amatāmukho.

此『听』并非虚假病态之听，而是聪慧通达、不向无上者闭目塞听。

Tattha dhammagaruttā kathaṃ na paribhavati, ācariyagaruttā kathikaṃ na paribhavati, saddhāpaññādiguṇapaṭimaṇḍitattā attānaṃ na paribhavati, asaṭhāmāyattā amatābhimukhattā ca avikkhittacitto bhavati, sumedhattā yonisomanasikarotītyattho. Vuttañhetaṃ –

因此，何以不鄙弃持法之重大，不鄙弃说法者；且因具有信解与智慧之美德而不轻视自己；未癌症病态，心无散乱，因聪慧而善用思维，这是其义。经中有言：

‘‘Pañcahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ. Katamehi pañcahi? Na kathaṃ paribhoti, na kathikaṃ paribhoti, na attānaṃ paribhoti, avikkhittacitto dhammaṃ suṇāti ekaggacitto, yoniso ca manasi karotī’’ti (a. ni. 5.151).

『比库们，聆听正法，具足五种德行者，能适当遵守戒律，入于善法所赞成之道。这五者为：不鄙弃持法重敬，不鄙弃说法者，不鄙弃自身，不散乱心意，一心专注，且以善巧理性观之。』（律藏·五之一五一）

Taṃlakkhaṇappattattā bhāvanā bhavati savanassetyutto sotā.

依此特征而生起修习，此即所说的『听』。

Ganthārambhakathāvaṇṇanā

论著开篇之解说

Idāni assārambho – tattha yoti aniyamaniddeso, tena visuddhajātikulagottādīnaṃ kilesamalavisuddhiyā, pūjārahatāya vā akāraṇataṃ dassetvā yo koci imissā samantapāsādikāya ādigāthāya niddiṭṭhalokanāthattahetuṃ yathāvuttahetumūlena thirataraṃ acalaṃ katvā yathāvuttahetukālaṃ accantameva pūrento avasāne yathāvuttahetuphalaṃ sampādetvā yathāvuttahetuphalappayojanaṃ sādheti, sova paramapūjārahoti niyameti.

现在说结始——其中瑜提是无碍明示，也就是说，显现如净生灭众生家族等清净无染之故，或为恭敬阿拉汉而无为之相。谁能依此庄严全方位庄严经文开篇偈，依据所说因缘本由，坚定不移奠定大本，再依所说因缘时节满满完成于终结处，证得所说因缘果报，成就所说因缘果用，此即为极大恭敬，故称之为规。

Ettāvatā –

如此而已——

Bhayasammohaduddiṭṭhi-paṇāmo nesa sabbathā;

无所畏惧、无迷妄、无谬见、无膜拜，在此无所行。

Paññāpubbaṅgamo eso, paṇāmoti nidassito.

智慧居于前，是为膜拜所显示。

Tatra hetūti atidukkarāni tiṃsapāramitāsaṅkhātāni puññakammāni. Tāni hi accantadukkhena kasirena vacanapathātītānubhāvena mahatā ussāhena karīyantīti atidukkarāni nāma. Atidukkarattā eva hi tesaṃ atidullabhaṃ loke anaññasādhāraṇaṃ nāthattasaṅkhātaṃ phalaṃ phalanti, taṃ tattha hetuphalaṃ; hetumūlaṃ nāma yathāvuttassa hetuno nipphādanasamatthā mahākaruṇā, sā ādipaṇidhānato paṭṭhāya ‘‘mutto mocessāmī’’tiādinā nayena yāva hetuphalappayojanā, tāva abbocchinnaṃ pavattati. Yaṃ sandhāya vuttaṃ –

其中因缘是极困难的，即三十种称为波罗蜜的功德行为。彼等因极其痛苦、经言不可言之体验及大精进而行，是为极难。以极难故，这些因缘成果极珍稀，世间无二，异于常见成果，其即为因果；因本名谓依据所说因能出，度大悲为本誓愿所依，起以“解脱自在”为引导，直到因缘果用圆满，才断然不断持续。正如所说——

‘‘Sakānanā sagrivarā sasāgarā,

“有海浪巨涛，波涛翻涌，

Gatā vināsaṃ bahuso vasundharā;

诸多大地毁灭湮没；

Yugantakāle salilānalānile,

至于时代终结时，水火风三灾袭来，

Na bodhisattassa mahātapā kuto’’ti.

未曾有菩提萨埵有如此大苦。”

Yāya samannāgatattā ‘‘namo mahākāruṇikassa tassā’’ti āha. Hetukālaṃ nāma catuaṭṭhasoḷasaasaṅkhyeyyādippabhedo kālo, yaṃ sandhāyāha ‘‘kappakoṭīhipi appameyyaṃ kāla’’nti. Tattha accantasaṃyogatthe upayogavacanaṃ veditabbaṃ ‘‘māsaṃ adhīte, divasaṃ caratī’’tiādīsu viya. Kāmañca so kālo asaṅkhyeyyavasena pameyyo viññeyyo, tathāpi kappakoṭivasena aviññeyyataṃ sandhāya ‘‘kappakoṭīhipi appameyyaṃ kāla’’nti āha. Tattha kālayatīti kālo, khipati viddhaṃsayati sattānaṃ jīvitamiti attho. Kala vikkhepe. Tattha kappīyati saṃkappīyati sāsapapabbatādīhi upamāhi kevalaṃ saṃkappīyati, na manussadivasamāsasaṃvaccharādigaṇanāya gaṇīyatīti kappo. Ekantiādigaṇanapathassa koṭibhūtattā koṭi, kappānaṃ koṭiyo kappakoṭiyo . Tāhipi na pamīyatīti appameyyo, taṃ appameyyaṃ. Karontoti nānatthattā dhātūnaṃ dānaṃ dento, sīlaṃ rakkhanto, lobhakkhandhato nikkhamanto, attahitaparahitādibhedaṃ taṃ taṃ dhammaṃ pajānanto, vividhena vāyāmena ghaṭento vāyamanto, taṃ taṃ sattāparādhaṃ khamanto, paṭiññāsammutiparamatthasaccāni saccāyanto, taṃ taṃ sattahitaṃ adhiṭṭhahanto, sakalalokaṃ mettāyanto, mittāmittādibhedaṃ pakkhapātaṃ pahāya taṃ taṃ sattaṃ ajjhupekkhanto cāti attho. Khedaṃ gatoti anantappabhedaṃ mahantaṃ saṃsāradukkhaṃ anubhavanaṭṭhena gato, sampattotyattho. Saṃsāradukkhañhi sārīrikaṃ mānasikañca sukhaṃ khedayati pātayatīti ‘‘khedo’’ti vuccati. Lokahitāyāti idaṃ yathāvuttahetuphalappayojananidassanaṃ, ‘‘saṃsāradukkhānubhavanakāraṇanidassana’’ntipi eke –

讲者又以随现之理说：“礼敬大慈悲者。”所谓起因时间，是四十八亿数之始根本时代，据此曰“此时间广大无比，亿百释迦等亦难以测度”。其中极端关联，必须明白如同“以月算记，日历循环”般可用法句。此时间虽不可计算其微细，但仍可以亿百释迦等为量科学不可测度，故称广大无比时间。时间意指逝去割断众生生命，分割理论。此中「kappīyati」「saṃkappīyati」比喻法，如山谷之分隔，仅是「意念聚整」，非人日数计算意义「kappo」。一数倍量至亿级称「koti」，亿百释迦称「kappakoṭiyo」。即使无量不可测量，这谓广无比。释义：行种种善事如布施、持戒，离贪欲团块，识得自他利害等善法，持守多种勤修，以慈悲心包容众生过失，承认因果真谛，勤修众生利益，宽恕放弃亲疏之别，心保持平等无偏，故称巨大无量。苦尽灭即离苦，谓现生苦之巨大无量故名苦尽，谓成就终极解脱。世间诸苦体与心苦皆被断灭，故苦尽名闻。世间利益即此因果次第教说之明显标志，亦名“世间利益”。

‘‘‘Jātisaṃsāradukkhānaṃ, gantuṃ sakkopi nibbutiṃ;

“生死轮回之苦，即使应去灭度亦难达成；

Ciralliṭṭhopi saṃsāre, karuṇāyeva kevala’nti. –

纵使长久轮回于世间，仅以慈悲为唯一根本。

Ca vutta’’nti, tamayuttaṃ. Na hi bhagavā lokahitāya saṃsāradukkhamanubhavati. Na hi kassaci dukkhānubhavanaṃ lokassa upakāraṃ āvahati. Evaṃ panetaṃ dasseti tiṃsapāramitāpabhedaṃ hetuṃ, pāramitāphalabhūtaṃ nāthattasaṅkhātaṃ phalañca. Yathā cāha ‘‘mamañhi, ānanda, kalyāṇamittaṃ āgamma jātidhammā sattā jātiyā parimuccantī’’tiādi (saṃ. ni. 1.129; 5.2). Tattha bhagavā yathāvuttahetūhi sattānaṃ vineyyabhāvanipphādanapaññābījāni vapi, hetuphalena paripakkindriyabhāvena parinipphannavineyyabhāve satte vinayi, saṃsāradukkhato mocayīti attho. Na evaṃ saṃsāradukkhena lokassa upakāraṃ kiñci akāsi, tasmā karonto atidukkarāni lokahitāyāti sambandho. Imissā yojanāya sabbapaṭhamassa bodhisattassa uppattikālato paṭṭhāya bodhisattassa nāthattasaṅkhātapāramitāhetuphalādhigamo veditabbo. Yo nāthoti hi sambandho adhippeto. Imassa panatthassa –

说此者，是为了印证。盖因世尊不为众生而受轮回之苦，且谁受苦反而不会惠及世间。正因如此，三度度行之因缘得现，度行果实成熟，为不虚妄之所言。如经中说：『阿难，众生因得贤友而生，生则得解脱』。世尊由所说因缘，种下众生应废之慧根，依因果成熟及修持，灭尽应废，从生死苦中解脱。由此知，轮回之苦于世无益，反而行者故承担极大苦难为普世利益。由此可见，自觉菩萨初生时当知其不虚妄之度行因果功德。此“非虚妄”即为其关系之意。今释此意——

‘‘Yadeva paṭhamaṃ citta-muppannaṃ tava bodhaye;

『若此乃初生心，汝当觉知；

Tvaṃ tadevassa lokassa, pūjike parivasittha’’. –

汝当敬礼此世，庄严围绕。』

Iti vacanaṃ sādhakaṃ. Paṭhamacittassa pāramitābhāvo rukkhassa aṅkurato paṭṭhāya uppattiupamāya sādhetabbo. Etthāha – ‘‘khedaṃ gatoti vacanaṃ niratthakaṃ , yathāvuttanayena guṇasādhanāsambhavato’’ti? Na, antarā anivattanakabhāvadīpanato. Dukkarāni karonto khedaṃ gato eva, na antarā khedaṃ asahanto nivattatīti dīpeti. Lokadukkhāpanayanakāmassa vā bhagavato attano dukkhānubhavanasamatthataṃ dasseti.

此言随求菩萨。初生心度行如树发芽般殊胜生起，宜当成就。此处言『苦已尽』岂为虚妄，或因所说法不可能得成？不也。此示不可回转之境，由于承担苦难已尽，而非因不能忍苦回转。此乃世尊示现为利益世间，能与自己共受苦难之意。

‘‘Yassa kassaci varadossaṃ, yāvāhaṃ sabbasattadukkhāni;

『若谁有大怒，我将为其除尽一切众生苦；』

Sabbāni sabbakālaṃ yugaṃ, padmasseva bujjhantomhī’’ti. –

「所有时代皆同，犹如莲华开放。」

Evaṃadhippāyassa attamattadukkhānubhavanasamatthatāya kāyeva kathāti atisayaṃ atthaṃ dassetīti attho. Atha vā khedaṃ gatoti byāpāraṃ paricayaṃ gatotipi attho sambhavati. Kammādīsu sabyāpāraṃ purisaṃ disvā santi hi loke vattāro ‘‘khinnoyaṃ kamme, khinnoyaṃ satte’’tiādi. Imissā yojanāya nāthoti iminā buddhattādhigamasiddhaṃ koṭippattaṃ nāthabhāvaṃ patvā ṭhitakālo dassitoti veditabbo. Keci ‘‘mahākāruṇikassāti vadanto buddhabhūtassāti dassetī’’ti likhanti, taṃ na sundaraṃ viya, bodhisattakālepi tabbohārasabbhāvato. Tasmā so ettakaṃ kālaṃ dukkarāni karonto avasāne dukkarapāramitāpāripūriyā tāsaṃ phalabhūtaṃ nāthabhāvaṃ patvā lokahitāya byāpāraṃ gatoti ayamattho nidassito hoti. ‘‘Bodhiṃ gato’’ti vuttepi subyattaṃ hetuphalaṃ dassitaṃ hoti. Buddhabhāvappattasseva ca nāthassa namo kato hoti visesavacanasabbhāvato, na bodhisattassa. Evaṃ santepi vinayādhikāro idhādhippeto. So ca pabbajitakālato paṭṭhāya yāvamaraṇakālā hoti. Taṃ ativiya parittaṃ kālaṃ lajjino atisukaraṃ sīlamattaṃ ekakassa attano hitāya attamattadukkhāpanayanādhippāyena paripūrento ko nāma idhalokaparalokātikkamasukhaṃ na gaccheyya, nanu bhagavā sakalalokadukkhāpanayanādhippāyena kappakoṭīhipi appameyyaṃ kālaṃ karonto atidukkaranirassādaṃ khedaṃ gatoti aññāpadesena guṇaṃ vaṇṇeti ācariyo.

如是教法的自身调伏及苦果体验之契合，仅就身体而论，可展显无上妙义。又或有“净除忧苦”一义，及“离苦断烦”之意。观诸行为领域的诸种业行，世间众生常说：“此业已尽，此众生亦尽”等语。因此当知，此处限于此佛果成就的时期，并未显现成佛已久的持久形态。亦有部分篇章称谓“极大慈悲者”，而频言为成佛之前菩萨阶段，这并不美妙且不合时宜。故此，虽经历漫长困苦作业，最终以广博无上波罗蜜圆满彼诸功德，显现成佛果位，遂致大慈悲事业之显现，此义非指菩萨时。即使明说“已成佛者”，亦表明因果缘起之理确切显彰。佛陀成佛时，其名称中“佛”字是极为殊胜，用以特示。释尊现法教化时间极长，远非凡夫可轻易达到的。故此菩提成就者自出家时起，迄至涅槃时，皆凭戒律纯净与自利利他之念，承载因果苦恼调伏之道，努力精进而成，谁又不应获得此世及彼世超越诸乐？况且世尊为利益一切世间苦恼，历百千万劫精勤修持，虽悲楚难忍，却化悲恸为动力，阐扬离苦灭苦正道，乃导师之宝贵功德所述。

Lokahitāyāti ettha lokiyati ettha dukkhanti loko, luyate vā jātijarāmaraṇadukkhehīti loko, iminā sattalokaṃ jātilokañca saṅgaṇhāti. Tasmā tassa sattalokassa idhalokaparalokahitaṃ atikkantaparalokānaṃ vā ucchinnalokasamudayānaṃ lokānaṃ , idha jātiloke okāsaloke vā diṭṭhadhammasukhavihārasaṅkhātañca hitaṃ sampiṇḍetvā lokassa, lokānaṃ, loke vā hitanti sarūpekadesekasesaṃ katvā ‘‘lokahita’’miccevāha. Nāthoti sabbasattānaṃ āsayānusayacariyādhimuttibhedānurūpadhammadesanasamatthatāya ‘‘dhammaṃ vo, bhikkhave, desessāmi…pe… taṃ suṇāthā’’ti (ma. ni. 3.420) evaṃ yācanaṭṭhenāpi nāthateti nātho. Bhikkhūnaṃ vītikkamānurūpaṃ sikkhāpadapaññāpanena diṭṭhadhammikasamparāyikāya ca karuṇāya upagantvā tapati, suttantavasena vā tesaṃ sabbasattānaṃ anusayite kilese karuṇāya ca paññāya ca upagantvā tapati, abhidhammavasena vā te te saṅkhāre aniccādilakkhaṇavasena upaparikkhitvā attano kilese paññāya upecca paricchinditvā tapatīti tapanaṭṭhenāpi nāthateti nātho. Sadevake loke appaṭipuggalattā kenaci appaṭihatadhammadesanattā paramacittissariyappavattito ca issariyaṭṭhenāpi nāthateti nātho. ‘‘Dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesī’’ti (mahāva. 90) vacanato sampahaṃsanasaṅkhātena āsīsaṭṭhena, paṇidhānato paṭṭhāya ‘‘kathaṃ nāmāhaṃ mutto mocayissāmī’’tiādinā nayena āsīsaṭṭhena vā nāthateti nāthoti veditabbo, sammāsambuddho. Catūhipi nāthaṅgehi catuvesārajjacatupaṭisambhidādayo sabbepi buddhaguṇā yojetabbā, ativitthārikabhayā pana na yojitā.

所谓利益大众者，乃指世俗众生，乃指受生死苦之众生，其所居世界，构成六道三界轮回之所在。故此对该六道一切众生，及超越此界诸佛世界众生，计入一切世界生起与灭尽之间，以现实出生世界为根基，并依赖此界生存诸乐，综摄大众福祉，遂称之为「利益大众」之法。所谓“导师”，是基于一切众生之贪染习气与执著习性，勤修戒律，导引众生，劝诫闻法者登彼法门，是故称为「导师」。比库遵循戒律，彼此间以正见引导，闇者开蒙，未觉者觉醒，诠释三法印，灭除烦恼习气，以慈悲和智慧亲近众生，修习断疑，无忧求离苦启道之法。穷世恶道中众生，无觉罗汉独行，亦不可称为导师。导师则是以法宣演，使众生觉悟者。佛陀以四无碍智及四端正戒结合一切佛德，是世间无上导师，亦不以恐惧惑于无谓摭扰。

Namoti paramatthato buddhaguṇabahumānapabbhārā cittanati, cittanatippabhavā ca vacīkāyanati. Atthu meti pāṭhasesena sambandho. Mahākāruṇikassāti ettha sabbasattavisayattā mahussāhappabhavattā ca mahatī karuṇā mahākaruṇā. Tattha paṇidhānato paṭṭhāya yāvaanupādisesanibbānapurappavesā niyuttoti mahākāruṇiko, bhagavā. Ettha ca mahākāruṇikassāti iminā yathāvuttahetumūlaṃ dasseti. Nikkaruṇo hi paradukkhesu udāsino buddhatthāya paṇidhānamattampi atibhāriyanti maññanto appameyyaṃ kālaṃ atidukkaraṃ hetuṃ pūretvā nāthattasaṅkhātaṃ hetuphalappayojanabhūtaṃ lokahitaṃ kathaṃ karissati. Tasmā sabbaguṇamūlabhūtattā mahākaruṇāguṇameva vaṇṇento ‘‘namo mahākāruṇikassā’’ti āha. Ettāvatā hetuanurūpaṃ phalaṃ, phalānurūpo hetu, dvinnampi anurūpaṃ mūlaṃ, tiṇṇampi anurūpaṃ payojananti ayamattho dassito hoti.

至于礼敬，则由众佛德庄严而生起心念与言说。此与经文本身相关联。所谓“大慈悲者”，是指对一切众生起大心大愿、极为恳切的悲悯，具足广大慈悲，称为“广大慈悲”。由此发愿，坚立普度众生至涅槃之愿，称为“大慈悲者”，此即世尊所成就。此处“大慈悲”展现出其因缘根本。若无悲悯心，冷漠于他者苦难，则无法成就佛果，亦难达其勇猛广大、历劫艰辛而坚固不坏的成佛理想，怎能为大众利益作出贡献？因此，谓佛是诸根基德中、最基本的“大慈悲”具足者，乃真理义也。由因契合于果，由果反映因，二者相即，并俱根本作用，昭然若揭。

Evaṃ acchariyapuriso, nātho nāthaguṇe ṭhito;

如是神妙圣人，即是导师，立固于导师德中；

Namoraho anāthassa, nāthamānassa sampadaṃ.

礼敬于无助者，乃具足导师之富饶。

Ettha siyā ‘‘anekesu bhagavato guṇesu vijjamānesu kasmā ‘mahākāruṇikassā’ti ekameva gahita’’nti? Uccate –

此处意谓：在众多世尊的德行之中，因何独称其为“广大慈悲者”？对此仅有一因而归纳之。谓曰——

Dosahīnassa satthassa, codanā tu na vijjate;

该因即为“无过失的导师”，且没有在激发者中出现激发之故；

Dosayuttamasatthañca, tasmā codanā apattakāti.

并且“有过失的导师”为何不能被激发，故由此断定激发（对导者并无正当之理由）不应发生。

Na mayā codanā katā, kintu pucchā eva katā. Apica –

非我曾激发之，唯有发问之行为被动用。又复言——

‘‘Phalaṃ satipi rukkheḍḍhe, na patatyavikampite;

“果实在树枝上，不因微弱摇动而落下；

Codanā yā’tthu satthānaṃ, pucchanātyatthaphalaṃ mahatā.

此激发，正是导者之故，提问行为即是促成大果实的因缘。”

‘‘Nabhottuṃ kurute sammā, gahituṃ nāḍḍhate ghaṭaṃ;

『正确地升高天空，绝不打碎罐子；』

Akkhepe hi kate tadi-cchissāṇābuddhibandhanaṃ.

『事情既成，理性即断除欲望与愚痴的束缚。』

‘‘Yathā himapado paddho, pabuddho gandhalimpiyā;

『如雪山之顶裂隙，其盛香气扩散；』

Bhinnatthaviramassevaṃ, satthakatātthalimpiyā’’ti. –

『其差别仿若未断绝之理，正如教法之义光照耀。』

Evaṃ cekaṃ –

『如此一说——』

Sammāpi codanā taṃ khalu, guravo vivākyā vivaddha;

『确实，正确的激励即是导师们详尽展开的解释。』

Yatisissā āghaṭṭitāti-vākyenābhyadhikaṃ gopaya.

须陀洹以『不可譬喻』之言涵盖超过者，应加以保护。

Saravatī āceraṃ kiliṭṭhā, tadicchissajitāttānaṃ;

怪谲污秽的言语，乃由贪欲之心生起。

Jayatyattānamācero, sadassasseva sārathīti. –

胜过贪欲者如同无暇隽士，恰似驾驭之良驹。

Atroccate –

其义道出曰——

Yassa hi vākyasahassaṃ, vākye vākye satañca jivhā;

彼者言辞虽多，舌头一百，

Nāmaṃ dasabalaguṇapadesaṃ, vattuṃ kappenapi na sakkā.

即使具备名号、十种力量及德性之词，也难以复述。

Yathā –

如——

Buddhopi buddhassa bhaṇeyya vaṇṇaṃ,

世尊也为佛而宣说清楚的称号，

Kappampi ce aññamabhāsamāno;

而一个时代如果说其它不同的称号，

Khīyetha kappo ciradīghamantare,

那么这种时代便会在长久的时间间隔中消逝，

Vaṇṇo na khīyetha tathāgatassāti. (dī. ni. aṭṭha. 1.304; 3.141; ma. ni. aṭṭha. 2.425; udā. aṭṭha. 53; cariyā. aṭṭha. nidānakathā) –

佛陀的称号却不会消逝，如来者即是如此。（引自长部、增支部、法集、缘起论的相应注疏）——

Cottattā na sakkā bhagavataṃ guṇānamavasesābhidhātuṃ.

绝不能够过失、减损世尊一切功德的完备称谓。

Apica –

又——

Yathā tvaṃ sattānaṃ, dasabala tathā ñāṇakaruṇā;

如同你在诸众生中拥有十种力量，智慧与慈悲亦复如是；

Guṇadvandaṃ seṭṭhaṃ, tava guṇagaṇā nāma tiguṇāti. –

诸德中最上者，即你的种种优良品德总称为三慧；

Sabbaguṇaseṭṭhattā mūlattā ca ekameva vuttaṃ. Atha vā ‘‘chasu asādhāraṇañāṇesu aññatarattā taggahaṇena sesāpi gahitāva sahacaraṇalakkhaṇenā’’ti ca vadanti. Visesato panettha abhidhammassa kevalaṃ paññāvisayattā abhidhammaṭṭhakathārambhe ācariyena ‘‘karuṇā viya sattesu, paññā yassa mahesino’’ti paññāguṇo vaṇṇito tesaṃ tesaṃ sattānaṃ āsayānusayacaayādhimuttibhedānurūpaparicchindanapaññāya, sattesu mahākaruṇāya ca adhikārattā. Suttantaṭṭhakathārambhe ‘‘karuṇāsītalahadayaṃ, paññāpajjotavihatamohatama’’nti bhagavato ubhopi paññākaruṇāguṇā vaṇṇitā. Idha pana vinaye āsayādinirapekkhaṃ kevalaṃ karuṇāya pākatikasattenāpi asotabbārahaṃ suṇanto, apucchitabbārahaṃ pucchanto, avattabbārahañca vadanto sikkhāpadaṃ paññapesīti karuṇāguṇoyeveko vaṇṇitoti veditabbo.

所有品德最上且根本者唯此一说。又或他人云『六种非凡智慧中择一适当者，余皆具足，且具伴侣相称』。然此处专指论藏，因单为慧之境界，故论藏注疏开端师长言『如慈悲于众生，若大智者之智慧』，智慧品德因应各有众生烦恼执着的消解断除能力，与众生无边慈悲地位相当。于经疏开端，世尊描述这智慧与慈悲品德为『慈悲如清凉心，智慧如破暗之灯』。这里于律藏，除去执着等，无涉偏见，仅以慈悲具足者乃为应闻，应问，应修习的戒律，是智慧与慈悲品德唯一所称，故当知。

Paññādayā attaparatthahetū,

智慧为自他双利之因，

Tadanvayā sabbaguṇā jinassa;

依此而修，具足诸德，乃为圣者。

Ubho guṇā te guṇasāgarassa,

你有两种功德，皆如功德海洋一般广大，

Vuttā idhācariyavarena tasmā.

因曾宣说此处行为教范故也。

Ettāvatā aṭṭhakathādigāthā,

如是此中注疏等偈，

Samāsato vuttapadatthasobhā;

总说所宣说文义之华美；

Ayampi vitthāranayoti cāhaṃ,

我今亦称为广释，

Uddhaṃ ito te paṭisaṃkhipāmi.

上下前后为汝加以简述焉。

Dutiyagāthāya asambudhanti dhammānaṃ yathāsabhāvaṃ abujjhanto. Buddhanisevitanti buddhānubuddhapaccekabuddhehi gocarabhāvanāsevanāhi yathārahaṃ nisevitaṃ. Bhavā bhavanti vattamānabhavato aññaṃ bhavaṃ gacchati upagacchati, paṭipajjatīti attho. Atha vā bhavoti sassatadiṭṭhi. Tassa paṭipakkhattā abhavoti ucchedadiṭṭhi. Bhavoti vā vuddhi. Abhavoti hāni. Bhavoti vā duggati. Abhavoti sugati. ‘‘Appamāṇā dhammā, asekkhā dhammā’’tiādīsu (dha. sa. tikamātikā 13, 11) viya hi vuddhiatthattā akārassa. Bhāvayatīti bhavo, jāti. Bhavatīti vā bhavo. Savikārā bahuvidhakhandhuppatti dīpitā. Abhavoti vināso, jātibhāvaṃ maraṇabhāvañca gacchatīti vuttaṃ hoti. Ettha arahantānaṃ maraṇampi khaṇikavasena gahetabbaṃ. Bhavesu abhavo bhavābhavo, taṃ bhavābhavaṃ, bhavesu abhāvapaññattiṃ gacchatīti attho. Jīvalokoti sattaloko, saṅkhāralokaokāsalokānaṃ bhavābhavagamanāsambhavato sattalokaṃ jīvalokoti viseseti. Avijjādikilesajālaviddhaṃsinoti ettha navapi lokuttaradhammā saṅgahaṃ gacchanti. Apacayagāmitā hi catumaggadhammassa odhiso avijjādikilesajālaviddhaṃso, so assa atthi, tadārammaṇaṃ hutvā tattha sahāyabhāvūpagamanena nibbānassāpi. Yathāha ‘‘yo kho, āvuso, rāgakkhayo…pe… idaṃ vuccati nibbāna’’nti. Arahattassāpi tathā rāgādikkhayavacanasabbhāvato. Phalasāmaññena tiṇṇampi phalānaṃ atthīti navavidhopesa ‘‘avijjādikilesajālaviddhaṃsī’’ti vuccati. Atha vā sahacaraṇalakkhaṇakaāraṇatāya paṭipakkhagocaraggahaṇatā. Anabhihitopi hi dhammassa tatrābhihitova bujjhitabbo iti vacanato kāraṇagocaraggahaṇena cattāripi phalāni gahitāni. Narakādīsu apatamānaṃ dhāreti sugatiyaṃ uppādanenāti dhammo. Puna sugatimhi ajananakārī akusaladhamme nivāretvā poseti pavatteti vaḍḍhetīti dhammo. So pana kāmarūpārūpabhedato tividho accantasukhāvahanato, tatopi uttamattā dhammavaro.

第二偈言，众生不了解法的真相，便凭借对法的自然本性的无知而不醒悟。修习佛陀所教导者，依止佛、声闻、缘觉，依诸善根、境界的培养，用正确的方式依教奉行。所谓有，是现行中的有别于无，是趋向或接近另一种有的表现而起行；若言有者，即是常见，即固定不变的见解；与此相对立的无见，即是断灭见。所谓有可理解为增长，无为衰退；有则为恶趣，无则为善趣。“无量法，不可极限法”诸词，实指增长的本义。所谓生者、即是有。所谓存在者，也是有。变化多端的蕴生起，示现种种变化。无，即是灭、破坏，涵盖生的状态与死的状态。其中阿拉汉临终时也应体会无的刹那。有法中的有与无，所谓有与无，实指法门中有与无的阐释。诸生存世界，即生命界，生灭流转，世间有生有灭，便称生命界。由无明及烦恼之网纱纠缠，乃具侵蚀性。此处亦指诸不入世法合成。如出离之道四念处之行，因烦恼之网的不净，缘起生灭之理由此揭示，乃断烦恼、达涅槃之依止。正如偈云：“朋友啊，爱欲已尽……此名涅槃。”阿拉汉亦由断爱诸烦恼故，成就圣果。以果果通俗言之，谓此为“由无明烦恼网破除者”。或因同伴相依、同修标识、对治修习之故。虽未明说，但此称即是因缘对治之成立。由缘起道果四法所断罪、苦等诸恶趣，即谓此法。生于恶趣者则生，生于善趣者则培植、增长、展开。此法因三界色欲、色界无色界之分，故有三类；皆能生理至极乐之境，而彼法乃最佳上乘法的表征。

Etthāha – ‘‘catunnaṃ, bhikkhave, ariyasaccānaṃ ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsarita’nti (dī. ni. 2.155; mahāva. 287) vacanato catusaccadhammaṃ asambudhaṃ bhavā bhavaṃ gacchati jīvalokoti siddhaṃ. Tasmā yaṃ asambudhaṃ gacchati, tasseva ‘‘tassā’’ti ante taṃniddesena niyamanato catusaccadhammopi avijjādikilesajālaviddhaṃsī dhammavaroti cāpajjati. Aññathā ‘‘namo avijjādikilesajālaviddhaṃsino dhammavarassa tassā’’ti taṃniddesena samānavibhattikaraṇaṃ na yujjati atippasaṅganiyamanato, ‘‘avijjādikilesajālaviddhaṃsino dhammavarassā’’ti vacanaṃ visesanavacanaṃ. Tasmā dukkhasamudayasaccānaṃ tabbhāvappasaṅgo natthīti ce? Na, taṃniddesena samānavibhattiṭṭhāne avisesitattā. Api ca maggasaccanirodhasaccesu phalānaṃ apariyāpannattā nava lokuttaradhammā saṅgahitāti vacanavirodho, phalānaṃ asaṅgahe verañjakaṇḍavaṇṇanāyaṃ na kevalaṃ ariyamaggo ceva nibbānañca, api ca ariyaphaladhammehi saddhiṃ pariyattidhammopi. Vuttañhetaṃ ‘‘rāgavirāgamanejamasokaṃ…pe… dhammamimaṃ saraṇatthamupehī’’ti (vi. va. 887) vacanavirodho cāti pubbāparaviruddhā esā gāthā sāsanaviruddhā cā’’ti? Vuccate – sabbametamayuttaṃ vuttagāthatthājānanato. Ettha hi ācariyena pavattipavattihetuvisayavibhāgo ca dassito. Kathaṃ? Tattha asambudhanti asambodho, so atthato avijjā, tāya ca taṇhupādānāni gahitāni, tayopi te dhammā samudayasaccaṃ, bhavābhavanti ettha dukkhasaccaṃ vuttaṃ. Sugatiduggatippabhedo hi bhavo atthato pañcupādānakkhandhā honti. ‘‘Evametassa kevalassa dukkhakkhandhassa samudayo hotī’’ti (mahāva. 1) vacanato dukkhappavatti pavatti nāma, dukkhasamudayo pavattihetu nāma, avijjāsaṅkhātassa ca pavattihetussa aggahitaggahaṇena nirodhamaggasaccadvayaṃ visayo nāma. Vuttañhetaṃ ‘‘tattha katamā avijjā? Dukkhe aññāṇaṃ…pe… dukkhanirodhagāminiyā paṭipadāya aññāṇa’’nti (vibha. 226).

此处言：“比库们，四圣谛之非了知、非亲证，乃长时紧追不舍的轮转流转。”此语出自《长部》、《中部》注释，为表明未能亲证四圣谛之人，仍生死轮回，即从生命界角度的说法。故凡不亲证者，其法即以“其/那个”的指示代名词而定，四谛作为由无明等烦恼网遮蔽而未解脱的法，因而称为“烦恼网缠绕之法”。若不以此指称，则不合因过多而引起误解；称为“烦恼网缠绕法”是突显其缠绕毒害性质。难道断苦集谛者，使之不存在吗？非也，此处通过同类对比说明。并且对于道谛、灭谛的果报未及圆满多个不入世法相聚合一体，存在表面上的语言对立，但因果不离，故谓相反。又说：“离欲、舍欲、不贪，诸佛法以此为归依。”此乃因佛典里语言风格多样所致，非真是教法相抵触。总体而言，此偈与教义不违背，为教法语句的整体结合。此处由上师传授观察法义与门类之区别，对未亲证者无明支配，以致贪欲之根基执著不放，因其所成彼集谛，乃属苦谛的阐扬。有善恶归趣的区别，依生死五蕴聚也论。偈中云“如是唯此苦蕴必有其集”，明显他的教义表达苦的现象因缘生起理。由此识得集为苦因，断明无明趣向苦集果的正断见义。

Ettha ca nirodhasaccaṃ buddhena gocarāsevanāya āsevitaṃ, maggasaccaṃ bhāvanāsevanāya. Ettāvatā asambudhaṃ buddhanisevitaṃ yanti upayogappatto yo visayo nirodho ca maggo ca, tassa yathāvuttāvijjādikilesajālattayaviddhaṃsino namo dhammavarassāti ayaṃ gāthāya attho. Pariyattidhammopi kilesaviddhaṃsanassa suttantanayena upanissayapaccayattā kilesaviddhaṃsanasīlatāya ‘‘avijjādikilesajālaviddhaṃsī’’ti vattuṃ sambhavati. Evañhi sati rāgavirāgāti gāthattho, so dhammaṃ deseti…pe… brahmacariyaṃ pakāsetīti suttattho ca asesato gahito hoti. Atha vā imāya gāthāya kevalaṃ pariyattidhammova gahito hoti, yaṃ sandhāyāha ‘‘so dhammaṃ deseti ādikalyāṇaṃ…pe… brahmacariyaṃ pakāsetī’’ti (dī. ni. 1.190; pārā. 1), tampi asambudhaṃ buddheheva nisevitaṃ gocarāsevanāya anaññanisevitaṃ. Yathāha ‘‘bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā…pe… bhagavato sutvā bhikkhū dhāressantī’’ti (saṃ. ni. 2.146).

此处灭谛已被佛陀所教之修习者依止，以便修习道谛。如此，未亲证者因修习佛所教之法而次第趋向灭谛与道谛，故谓因缘所成法，因断烦恼网之缠绕故可称为“烦恼网缠绕法”。又言经文中，断烦恼法乃因缘所成，并作为修习佛法的基础。鉴于诸佛所教乃净断烦恼的法门，“烦恼网缠绕”即指与断烦恼法之相对。如此正思维与断除烦恼的清净道理，依据教法律藏中的语义阐明顿悟义。因而从某个角度出发，即念戒定慧的修习内容。续部亦述，“断生死烦恼，道谛观察，戒除烦恼，观照果报及涅槃”，可见此为般若智慧中通达解脱的观法。类此断灭三毒蔽习为般涅槃果，正如经典中称赞“彼法所摄，断爱欲、嗔恨、愚痴者”。故今伽夜所示者皆悉涵盖教义内涵。

Tatiyagāthāya sīlādayo kiñcāpi lokiyalokuttarā yathāsambhavaṃ labbhanti, tathāpi ante ‘‘ariyasaṅgha’’nti vacanato sīlādayo cattāro dhammakkhandhā lokuttarāva. Ettha ca ‘‘sīlasamādhipaññāvimuttivimuttiñāṇappabhutīhī’’ti vattabbe sarūpekasesaṃ katvā ‘‘vimuttiñāṇappabhutīhī’’ti vuttaṃ. Ettha ca kiñcāpi vimuttīti phaladhammāva sutte adhippetā, tathāpi ‘‘maggā vuṭṭhahitvā maggaṃ paccavekkhati. Pahīne kilese paccavekkhati. Phalaṃ paccavekkhati. Nibbānaṃ paccavekkhatī’’ti (paṭṭhā. 1.1.410) vacanato maggādipaccavekkhaṇañāṇaṃ vimuttiñāṇanti veditabbaṃ. Vimutti vimokkho khayoti hi atthato ekaṃ. ‘‘Khaye ñāṇaṃ anuppāde ñāṇanti (dha. sa. dukamātikā 142; dī. ni. 3.304) ettha khayo nāma maggo, rāgakkhayo dosakkhayoti phalanibbānānaṃ adhivacana’’nti sutte āgatameva. Pahīnakilesānaṃ khayo pākatiko khayo eva. Pabhuti-saddena tisso vijjā cha abhiññā catasso paṭisambhidāti evamādayo guṇā saṅgahitā. Samannāgamaṭṭhena aparihīnaṭṭhena ca yutto. Khettaṃ janānaṃ kusalatthikānanti ‘‘anuttaraṃ puññakkhettaṃ lokassā’’ti suttato kusalassa viruhanaṭṭhānattā, suttantanayena upanissayapaccayattā ca kāmaṃ kusalassa khettaṃ hoti saṅgho, na kusalatthikānaṃ janānaṃ. Tasmā na yujjatīti ce? Na, suttatthasambhavato. Sutte ‘‘anuttaraṃ puññakkhettaṃ lokassā’’ti (saṃ. ni. 4.341) hi vuttaṃ. Kassa lokassa? Puññatthikassa khettaṃ saṅgho, puññupanissayattā puññakkhettaṃ hoti saṅgho, kusalatthikānanti ca vuccanti. Lokepi hi devadattassa khettaṃ yaññadattassa khettaṃ sāliyavupanissayattā sālikhettaṃ yavakhettanti ca vuccati. Ariyasaṅghanti vigatakilesattā ariyaṃ parisuddhaṃ ariyānaṃ, ariyabhāvaṃ vā pattaṃ sīladiṭṭhisāmaññena saṅghatattā saṅghaṃ. ‘‘Ariya-saddena sammutisaṅghaṃ nivāretī’’ti keci likhanti, taṃ na sundaraṃ vimuttiñāṇaguṇaggahaṇena visesitattā. Sirasāti iminā kāmaṃ kāyanatiṃ dasseti, tathāpi uttamasaṅghe guṇagāravena uttamaṅgameva niddisanto ‘‘sirasā namāmī’’tyāha. Sirassa pana uttamatā uttamānaṃ cakkhusotindriyānaṃ nissayattā, tesaṃ uttamatā ca dassanānuttariyasavanānuttariyahetutāya veditabbā. Etthāha – anusandhikusalo

第三偈言，戒等诸法无论世间法或出世间法，皆得依其本性而善获。然终极语义所指，所谓出世圣僧群体的戒法四法，为具足戒、定、慧、解脱等功德之四种法。又谓“以解脱智慧光明载具”的称谓，乃全貌言说。出世解脱，即是以法之果功德为体。法中更言，善法起时，圣道已显现；除去烦恼当下即为断灭之解脱。此为正确理解。经中褒师云：“断绝知识谓无知识不生”，乃指斩断烦恼与无明即是断灭，其果报涅槃也包含其中。三明与四神通共同证得此功德且无亏缺。所称“凡众生良善地”，为“无上功德广大地”，经文明示功德结集的圣地即众生所在。且因戒定慧三学而生善地，僧即依戒而得善法，故为善地。故赞曰“圣僧集体”，以其净具戒律无染污。或有人书写说“圣僧集体因戒而集”，乃未获正见的见解，以对善法的赞叹吉祥言语表彰圣僧。首部偈言“圣僧名宣戒集”，非表异见。头颅意表此处所言寝观身相，亦称头；但圣僧因具诸功德而殊胜著名为上士，其尊敬程度令众所敬佩。且圣僧以最上眼根依止，故能有最上妙见解及众妙闻缘。偈中自言“善于考察”，为引发内省思维。

‘‘Upogghāto padañceva, padattho padaviggaho;

如是曰："言辞的破拆、言义的诠释、言文的解说与指示俱佳；"

Codanāpratyavajjānaṃ, byākhyā tantassa chabbidhā’’ti. –

"不断激励且不断提升，六种释义之全备也。"——

Evamavatvā kasmā ratanattayapaṇāmaṃ paṭhamaṃ vuttanti? Vuccate – satācārattā. Ācāro kiresa sappurisānaṃ, yadidaṃ saṃvaṇṇanārambhe ratanattayapūjāvidhānaṃ. Tasmā ‘‘satācārato bhaṭṭhā mā mayaṃ homā’’ti karīyati, catugambhīrabhāvayuttañca vinayapiṭakaṃ saṃvaṇṇetukāmassa mahāsamuddaṃ ogāhantassa viya paññāveyyattiyasamannāgatassāpi mahantaṃ bhayaṃ hoti, bhayakkhayāvahañcetaṃ ratanattayaguṇānussaraṇajanitaṃ paṇāmapūjāvidhānaṃ. Yathāha ‘‘evaṃ buddhaṃ sarantāna’’ntiādi (saṃ. ni. 1.249). Apicācariyo satthupūjāvidhānena asatthari satthābhinivesassa lokassa yathābhūtaṃ satthari eva sammāsambuddhe satthusambhāvanaṃ uppādeti, asatthari satthusambhāvanaṃ pariccajāpeti, ‘‘tathāgatappaveditaṃ dhammavinayaṃ attano dahatī’’ti vuttadosaṃ pariharati. Antarāyabahulattā khandhasantatiyā vippakatāya vinayasaṃvaṇṇanāya attano āyuvaṇṇasukhabalānaṃ parikkhayasambhavāsaṅkāya ‘‘abhivādanasīlissa…pe… āyu vaṇṇo sukhaṃ bala’’nti (dha. pa. 109) vuttānisaṃse yāva saṃvaṇṇanāpariyosānā pattheti. Api cettha buddhassa bhagavato paṇāmapūjāvidhānaṃ sammāsambuddhabhāvādhigamatthaṃ buddhayānaṃ paṭipajjantānaṃ ussāhaṃ janeti. Lokiyalokuttarabhedassa, lokuttarasseva vā saddhammassa pūjāvidhānaṃ paccekabuddhabhāvādhigamatthaṃ paccekabuddhayānaṃ paṭipajjantānaṃ ussāhaṃ janeti. Saddhammapaṭivedhamattābhilāsino hi te. Paramatthasaṅghapūjāvidhānaṃ paramatthasaṅghabhāvādhigamatthaṃ sāvakayānaṃ paṭipajjantānaṃ ussāhaṃ janeti, maṅgalādīni vā sātthāni anantarāyāni ciraṭṭhitikāni bahumatāni ca bhavantīti evaṃladdhikānaṃ cittaparitosanatthaṃ ‘‘pūjā ca pūjaneyyāna’’nti bhagavatā pasatthamaṅgalaṃ karoti. Vuccate ca –

如是理解，何故宝生礼敬初被称说？答曰：因持清净行为。所谓行为，即善男人之行为，此乃宝生礼敬仪式之开端说明。故此，常作此言「菩萨道者勿使我等懈怠」，对欲说明戒律藏者，怀有庄严深重之心，犹如身陷大海者，且具智慧与警觉，发生极大畏惧，此畏怖乃由忆念宝生诸德所生之礼敬仪轨。正如所说「如是敬礼诸佛……」等（见增支部一百二十九）。且老师以尊敬师长礼敬仪式，真实表显尊师信心，生起佛陀真信心，废除非正信者之不敬，除灭「如来所示法戒自焚」之谬误。因诸障碍纷繁，戒律之描述被遮蔽，生起自寿色乐力消亡之忧恐。「恭敬品性……寿色乐力」等教言（见法句经一百零九）依此类推，戒律描述乃至终止。此处亦由世尊宝生之礼敬仪轨，生起修习佛乘之行者精进。此礼敬仪式，能生起世俗与出世间之殊胜诚敬；听闻正法者欲习真信，故发起敬礼。行者以缘起法尊重三宝，勤修三乘，生起大欢喜，长久安住吉祥法际，众多尊礼恒行，世尊以此归于顶胜吉祥。由此说谓—

‘‘Maṅgalaṃ bhagavā buddho, dhammo saṅgho ca maṅgalaṃ;

世尊为吉祥，佛法为吉祥，僧团亦是吉祥；

Maṅgalādīni sātthāni, sīghaṃ sijjhanti sabbaso.

诸吉祥之法皆为根本，迅速普及无所不在。

‘‘Satthu pūjāvidhānena, evamādī bahū guṇe;

以尊师礼敬仪式，如此具有诸多功德；

Labhatīti vijānanto, satthupūjāparo siyā’’ti.

了知此理者，将成致敬优长之行。

Ettha ca satthupadhānattā dhammasaṅghānaṃ pūjāvidhānaṃ satthupūjāvidhānamicceva daṭṭhabbaṃ sāsanato lokato ca. Tenetaṃ vuccati –

此处因尊师为首，三宝之礼敬仪式，应当以尊师礼敬为主，此法也应遍示于教法界。对此语谓之—

‘‘Satthā’’ti dhammo sugatena vutto;

『师』一词，是由善逝尊者所说的法所称呼的。

Nibbānakāle yamato sa satthā;

于涅槃之时，已灭绝者被称为师。

Suvatthigāthāsu ‘‘tathāgato’’ti;

在善法韵文中称其为『如来』。

Saṅgho ca vutto yamato sa satthā.

僧伽亦称为师，于涅槃之时是如此。

Kiñca bhiyyo –

此外更进一步，——

Dhammakāyo yato satthā, dhammo satthā tato mato;

因有法身所以为师，法是由师所得知的。

Dhammaṭṭhito so saṅgho ca, satthusaṅkhyaṃ nigacchati.

教法为立，僧团因此，承事者的数量逐渐减少。

Santi hi loke vattāro kosagataṃ asiṃ gahetvā ṭhitaṃ purisaṃ visuṃ aparāmasitvā ‘‘asiṃ gahetvā ṭhito eso’’ti. Tenevāha cāriyamātraccevā –

世间有一种行为，谓执持利器之人，站立时心无妄念，谨慎守护，便说“我已执持利器站立。”因此，即使四方之举止仅止于此——

‘‘Namatthu buddharatnāya, dhammaratnāya te namo;

“不敬佛宝者，敬礼法宝者，向汝敬礼；

Namatthu saṅgharatnāya, tiratnasamavānayī’’ti.

不敬僧宝者，以三宝为侣者，向汝敬礼。”

Apica sabbadhammesu appaṭihatañāṇanimittānuttaravimokkhapātubhāvābhisaṅkhātaṃ khandhasantānamupādāya ‘‘buddho’’ti yadi paññāpiyati, dhammo paṇāmārahoti kā eva kathā, saṅgho ca ‘‘saṅghe gotami dehi, saṅghe te dinne ahañceva pūjito bhavissāmi saṅgho cā’’ti vuttattā bhājananti dīpeti. Atha vā ‘‘buddhasubodhito dhammo ācariyaparamparāya suvaṇṇabhājane pakkhittatelamiva aparihāpetvā yāvajjatanā ābhatattā eva mādisānampi sotadvāramanuppatto’’ti saṅghassa ācariyo atīva ādarena paṇāmaṃ karoti ‘‘sirasā namāmī’’ti.

又于一切法中，若有未破舍命智因缘，具究竟解脱之显现，寄在五蕴之集处而称为“佛”，若有所称，法亦当受礼敬。耶何言？僧团曰：“果德弥，敬比库团，若供养比库团，我亦将得尊敬。”据此而行供养，开示教导。或又言：“佛所觉达之法，传承于师承，若不舍弃犹如金色玉壶，永恒不变，众耳皆能闻知。”僧团老师极以敬重之心作礼敬，说：“顶礼尊敬。”

Evaṃ anekavidhaṃ paṇāmappayojanaṃ vadanti, ācariyena pana adhippetappayojanaṃ attanā eva vuttaṃ ‘‘iccevamaccantanamassaneyya’’ntiādinā catutthagāthāya. Iccevanti ettha iti-saddo ratanattayapūjāvidhānaparisamattattho. Yadi evaṃ yathāvihitamattameva pūjāvidhānaṃ arahati ratanattayaṃ, na tato uddhanti āpajjatīti aniṭṭhappasaṅganivāraṇatthaṃ ‘‘evamaccantanamassaneyya’’nti āha. Tattha evanti iminā yathāvuttavidhiṃ dasseti. Yathāvuttena vidhinā, aññena vā tādisena accantameva muhuttamapi aṭṭhatvā abhikkhaṇaṃ nirantaraṃ niyamena namassanārahaṃ namassamānassa hitamahapphalakaraṇatoti attho. Evaṃvidhaṃ dullabhaṭṭhena mahapphalaṭṭhena ca siddhaṃ ratanabhāvaṃ ratanattayaṃ namassamāno yaṃ puññābhisandaṃ alatthaṃ alabhiṃ. Akusalamalaṃ tadaṅgādippahānena punātīti puññaṃ. Kilesadarathappaṭippassaddhiyā sītalattā cittaṃ abhisandetīti abhisando. Puññañca taṃ abhisando cāti puññābhisando, taṃ puññābhisandaṃ. Gaṇṭhipade pana ‘‘puññamahattaṃ’’nti bhaṇanti, ‘‘vipula’’nti vacanato so attho na yujjatīti ācariyo. Atha vā puññānaṃ abhisando puññābhisando , taṃ puññābhisandaṃ. Sanda savaneti dhātu. Tasmā puññasotaṃ puññussayanti attho yujjati, taṃ pana vipulaṃ, na parittanti dassitaṃ vipula-saddena.

如此说者，是多种多样之礼敬契机，然受教者自言服膺诫命，谓“应如是全然顶礼”者，是谓第四偈所在。此处“应如是”一词，旨在完备对三宝礼敬之仪式之鉴别，如若仅奉行如此既成持法礼敬三宝，三宝不会生起分别妄念。为避不善后患，故而说“应如是全然顶礼”。此语正说明如法之理路。依照此理路，或他类似法门，纵使只在短暂瞬间，亦应持续恒常规矩地一心恭敬，恭敬者有大利益也。如此之法，虽难得正士所成就，且极有大功德，礼敬三宝所获福德无量。弃绝恶钝之垢污，犹如摒除毒刺，以净出善根。心清凉寂静，是谓安心。善根所浸润，谓为善根浸润，此为善根浸润。于经节处有人称“善根广大”，谓言其深广广大，但此义非妥当，老师否定。或谓善根之浸润，即为善根浸润，此浸润是“浸润”之义。由此，故称善根之流，称善根之藏，谓之广大，非以“广大”为译。

Pañcamagāthā yasmiṃ vinayapiṭake pāḷito ca atthato ca anūnaṃ lajjīpuggalesu pavattanaṭṭhena ṭhite sakalaṃ tividhampi sāsanaṃ tesveva puggalesu patiṭṭhitaṃ hoti. Kassa sāsananti ce? Aṭṭhitassa bhagavato. Bhagavā hi ṭhitihetubhūtāya ucchedadiṭṭhiyā abhāvena aṭṭhitoti vuccati. Ucchedadiṭṭhiko hi paraloke nirapekkho kevalaṃ kāmasukhallikānuyogamanuyuñjanto tiṭṭhati, na paralokahitāni puññāni kattuṃ byāvaṭo hoti, sassatadiṭṭhiko tāni kattuṃ āyūhati. Bhagavā pana tathā atiṭṭhanto anāyūhanto majjhimaṃ paṭipadaṃ paṭipajjanto sayañca oghaṃ tari, pare ca tāresi. Yathāha ‘‘appatiṭṭhaṃ khvāhaṃ, āvuso, anāyūhaṃ oghamatari’’nti (saṃ. ni. 1.1). Catubrahmavihāravasena sattesu suṭṭhu sammā ca ṭhitassāti atthavasena vā susaṇṭhitassa. Susaṇṭhitattā hesa kevalaṃ sattānaṃ dukkhaṃ apanetukāmo hitaṃ upasaṃharitukāmo sampattiyā ca pamodito apakkhapatito ca hutvā vinayaṃ deseti, tasmā imasmiṃ vinayasaṃvaṇṇanādhikāre sāruppāya thutiyā thomento āha ‘‘susaṇṭhitassā’’ti. Gaṇṭhipade pana ‘‘manāpiye ca kho, bhikkhave, kammavipāke paccupaṭṭhite’’ti (dī. ni. aṭṭha. 2.35; ma. ni. aṭṭha. 2.386) suttassa, ‘‘susaṇṭhānā surūpatā’’ti (khu. pā. 8.11) suttassa ca vasena susaṇṭhitassāti attho vutto, so adhippetādhikārānurūpo na hoti. Amissanti kiṃ vinayaṃ amissaṃ, udāhu pubbācariyānubhāvanti? Nobhayampi. Amissā eva hi vinayaṭṭhakathā. Tasmā bhāvanapuṃsakavasena amissaṃ taṃ vaṇṇayissanti sambandho. Pubbācariyānubhāvanti aṭṭhakathā ‘‘yasmā pure aṭṭhakathā akaṃsū’’ti vacanato tesaṃ ānubhāvo nāma hoti. Kiñci apubbaṃ disvā santi hi loke vattāro ‘‘kassesa ānubhāvo’’ti. Atha vā bhagavato adhippāyaṃ anugantvā taṃtaṃpāṭhe atthaṃ bhāvayati vibhāvayati, tassa tassa vā atthassa bhāvanā vibhāvanāti ānubhāvo vuccati aṭṭhakathā.

第五偈文中所说，律藏中正当且有意义的教法，至少在羞耻心较强的人群中传持成立，于是在这些人中，全部三种教法（律、经、论）都被确立。何为教法呢？即是世尊所确立者。世尊因其所立基由，谓之确立，所谓确立乃指破灭见缺失而得以立存。破灭见者，即对彼世外不顾，专注于仅仅沉溺于感官欲乐之见，不为彼世生活积累善业；而永恒见者，则期待造作入常存善业。世尊则超越此二者，不没不灭，行于中道，既能渡过此涡，又能渡过彼岸。如经有言曰：“我确非永灭者，善友，我渡过涡。”以四梵行正确清净，自身安住稳固。此种稳固者，实为利益众生，除去痛苦，而以成就、欢喜、顺从故，释迦佛教授律法。因此在律释义中对“稳固”以赞语赞叹。又经中于“烦恼果报已成就而显现”中说“稳固者即是稳固”，此义与所依权威不相违背。若有人问缺失何在？譬如说，有前辈经验缺失否？答曰无，有缺失的仅是律释义。故此能静虑修习者将其缺失陈述。所谓前辈经验者，乃谓此释义系由前已积累之乘载。虽然有早面见说“前辈经验即世间生活”，与教法及若干比库的经历有关等说，然并非此意，而是欲示以“某些所说与前辈经验相关”，由解说者以心传述其义，称之为释义经验。

Pubbācariyānubhāve sati kiṃ puna taṃ vaṇṇayissanti iminā ārambhenāti tato vuccanti chaṭṭhasattamaṭṭhamanavamagāthāyo. Tattha ariyamaggañāṇambunā niddhotamalattā visuddhavijjehi, teneva niddhotāsavattā visuddhapaṭisambhidehi, visuddhapaṭisambhidattā ca saddhammasaṃvaṇṇanakovidehīti yojanā veditabbā. Keci ‘‘pubbācariyāti vutte lokācariyāpi, sāsane rāhulācariyādayopi saṅgayhanti, te apanetuṃ kāmañcātiādi vutta’’nti vadanti. ‘‘Taṃ vaṇṇayissa’’nti vuttattā pubbaṭṭhakathāya ūnabhāvo dassitoti ce? Na, cittehi nayehi saṃvaṇṇitoti dassetuṃ ‘‘kāmañcā’’tiādi vuttaṃ. Saddhammaṃ saṃvaṇṇetuṃ kovidehi, tāya saṃvaṇṇanāya vā kovidehi saddhammasaṃvaṇṇanakovidehi.

谈及前辈经验，后续内容何以描述呢？此由第六至第七十一偈文说明，其中以圣道知识之清净见解、以清净断净之慧，及以清净断净之慧获得的圣法真实知识为度量尺度，须加以理解。有些人言“既称前辈经验，世间生活及教法如罗睺比库等亦相关，故当排除某些欲乐等”。前辈经验若谓释义不充足，如此说云‘不足’吗？不，因为此是由心引导传述之说，为示意“如若某些欲乐之事”，唯为能由善知识描述正确佛法而用，也因此称为圣法解说的善知识。

Sallekhiyeti kilesajātaṃ bāhullaṃ vā sallikhati tanuṃ karotīti sallekho, sallekhassa bhāvo sallekhiyaṃ, tasmiṃ sallekhiye. Nosulabhūpamehīti asulabhūpamehi. Mahāvihārassāti mahāvihāravaṃsassa. Paññāya accuggataṭṭhena dhajo upamā etesanti dhajūpamā, tehi dhajūpamehi. Sambuddhavaraṃ anuayehi anugatehi sambuddhavaranvayehi, buddhādhippāyānugehīti adhippāyo. Idha vara-saddo ‘‘sāmaṃ saccāni buddhattā sambuddho’’ti vacanato paccekabuddhāpi saṅgayhanti. Tasmā te apanetuṃ vutto.

“造作”，即指烦恼所生的增长或减少，如以细菌作比喻称为“造作”；“造作”的本质即为造作体，造作体中包含“造作者”。“不易喻”则谓非常难以比喻之事。“大寺”则指大寺传记。以慧觉悟如高悬旗帜来喻之，这便是以旗作比喻，诸如此类。依照最尊贵觉者的传承，遵随佛陀的法、律、净戒、菩提心等诸法，乃称尊贵。此地“尊贵”一词与“实”为“世尊及缘觉亦包括其中”相同，故被排除在外。

Aṭṭhakathāya ūnabhāvaṃ dassetvā idāni attano karaṇavisesaṃ tassa payojanañca dassetuṃ ‘‘saṃvaṇṇanā’’tiādimāha. Na kiñci atthaṃ abhisambhuṇātīti kiñci payojanaṃ phalaṃ hitaṃ na sādhetīti attho ‘‘na taṃ tassa bhikkhuno kiñci atthaṃ anubhotī’’tiādīsu (pārā. 538) viya. Ajjhesanaṃ buddhasirivhayassāti iminā yasmā sahampatibrahmunā ajjhiṭṭhena dhammo desito bhagavatā, sāriputtassa ajjhesanaṃ nissāya vinayo paññatto, tasmā ayampi ācariyo taṃ ācariyavattaṃ pūjento imaṃ saṃvaṇṇanaṃ buddhasirittherassa yācanaṃ nissāya akāsīti dasseti. Samanussarantoti tassābhāvaṃ dīpeti ādarañca.

释义既显不足，现在显示其自身之功能及其作为之缘由，即称之为“解说”等。无甚含义，亦非追求利益、果报及利益等，所指意为“比库对此无任何实质上的利益”，如同他处所云。谓因佛陀威仪自身之起始，及释迦尊者所依于开示之律法而成说律典，因此此位师长亦敬重此释义，视之为佛陀尊者的愿求，即作此说明。对他者仅说明不在之义，并以敬意示现。

Tato paraṃ dve gāthāyo kattabbavidhidassanatthaṃ vuttā. Tena tāsu aṭṭhakathāsu vuttavinicchayapaccayavimatiṃ vinodeti, ekaṭṭhakathāya kusalassa vā ‘‘ayaṃ nayo aṭṭhakathāyaṃ natthī’’ti paṭikkhepaṃ nivāreti, ayuttatthapariccāgena tattha abhiniviṭṭhānaṃ abhinivesaṃ pariccajāpeti, theravādadassanena vinayavinicchayaṃ pati vinayadharānaṃ kāraṇopapattito uhāpohakkamaṃ dasseti, ayuttattheravādapaṭikkhepena puggalappamāṇataṃ paṭikkhipatīti ime cānisaṃsā kattabbavidhidassanena dassitā honti. Saṃvaṇṇanaṃ tañca samārabhanto tassā saṃvaṇṇanāya mahāaṭṭhakathaṃ sarīraṃ katvā samārabhissaṃ, mahāpaccariyampi yo vutto vinicchayo, tatheva kurundīnāmādīsu loke vissutāsu aṭṭhakathāsu ca yo vutto vinicchayo, tatopi vinicchayato mahāaṭṭhakathānayena, vinayayuttiyā vā yuttamatthaṃ tassa sarīrassa alaṅkāraṃ viya gaṇhanto samārabhissaṃ. Kiṃ saṃvaṇṇanameva, na aññanti dassanatthaṃ puna saṃvaṇṇanāggahaṇaṃ. Atha vā antogadhattheravādaṃ saṃvaṇṇanaṃ katvā samārabhissanti yojanā veditabbā. Theravādā hi bahiaṭṭhakathāya vicaranti. Ettha ādi-saddena cūḷapaccariandhakaariyaṭṭhakathāpannavārādayopi saṅgahitā . Tattha paccarī nāma sīhaḷabhāsāya uḷumpaṃ kira, tasmiṃ nisīditvā katattā tameva nāmaṃ jātaṃ. Kurundīvallivihāro nāma atthi, tattha katattā kurundī nāma jātā.

继后说二偈，表明应如何作法。由此诸释义书说明释义与判别条件之间的关系，某一释义书善巧地排除“此乃释义书的偏见”之反对，同样以正确的论证摒弃了对释义书的执着，且以上座部的真理论证，说明律法查验的原因、明确之义和用于警示的篇章。由此，申明上座部专断的个别差量不被接受。这些均是以说明应作何法的事例。由此释义书开始著作，包括著名大释义书，并连结其他著名释义书如库伦迪那瓦等世界上流传者，是以释义、律的关联词汇作为整体展开的装饰，如同衣饰以华美。释义不仅为描述，更为了显现法义，只单以释义盖收非也。且有内藏上座部释义，需以此理会推究。上座部外释义甚多，其中从开头词起，如小前释义、晚次释义等的序列，皆有所归纳。序列中所谓“前释”，即锡兰语中名“乌隆帕”，起源地即命名之故。库伦迪瓦利禅院亦有此名，亦因起源而得名叫做库伦迪。

Samma samārabhissanti kattabbavidhānaṃ sajjetvā ahaṃ ṭhito, tasmā taṃ me nisāmentūti gāthāya taṃ saṃvaṇṇanaṃ me mama, mayā vā vuccamānanti pāṭhaseso . Nisāmentu passantu paññācakkhunā suṇantu vā saddhāvīriyapītipāmojjābhisaṅkhārena saṅkharitvā pūjayantā sakkaccaṃ dhammaṃ. Kassa dhammaṃ? Dhammappadīpassa tathāgatassa. Kiṃ dasseti? Padīpaṭṭhāniyo hi dhammo hitāhitappakāsanato, padīpadharaṭṭhāniyo dhammadharo tathāgato, tasmā parinibbutepi tasmiṃ tathāgate tattha sokaṃ akatvā sakkacca dhammaṃ paṭimānayantā nisāmentūti dasseti. Atha vā ‘‘dhammakāyā tathāgatā’’ti (dī. ni. 3.118) vacanato dhammo ca so padīpo cāti dhammappadīpo, bhagavā.

应同意开始施行此法的手续，故我立此为准。愿其促使我安住，故以偈文命名此释义为“我所有，亦为我而传述”的意旨。愿众以智慧之眼见之，或凭信心、努力、欢喜、喜悦等祥和心态，恭敬集体尊重佛法。何者佛法？即世尊如法的妙光。示现何者？正如烛台照明，法乃利益因缘所现之理，佛亦是法承载者，故于涅槃时亦无忧悲，恭敬则敬法。或谓“法身即如来”，此言表明法即佛的光明，即佛之法光，世尊也。

Yo dhammavinayo yathā buddhena vutto, so tatheva buddhaputtehi sāvakehi ñāto avabuddho, yehi tesaṃ buddhaputtānaṃ matiṃ adhippāyaṃ accajantā niravasesaṃ gaṇhantā. Pureti purā, porāṇattherā vā. Aṭṭhakathāti aṭṭhakathāyo, upayogabahuvacanaṃ.

凡如佛所宣说的法与律，比肩佛子弟子悉皆已知晓并领会者，即是那些彻底断尽对佛子弟子心意、原则的不了解者，普遍受教导，诸多承传。可分为早先传授者及古老长老。所谓注疏，即注解与疏通之意，谓用法多方之词汇加以说明。

Yaṃ atthajātaṃ aṭṭhakathāsu vuttaṃ, taṃ sabbampi pamādalekhakānaṃ pamādalekhamattaṃ vajjayitvā. Kiṃ sabbesampi pamāṇaṃ? Na, kintu sikkhāsu sagāravānaṃ idha vinayamhi paṇḍitānaṃ, mahāaṭṭhakathāyaṃ pana saccepi alikepi dukkaṭameva vuttaṃ, taṃ pamādalekhanti veditabbaṃ. Pamādalekhaṃ vajjayitvā pamāṇaṃ hessatīti sambandho.

无论注疏中何等产生的义理，皆应废除一切浅陋写本中浅陋之义。何谓诸义皆废除？并非如此，而是在律中尊重智者庄严教诲之处，虽大注疏中所述真理亦有所遗漏，皆须认知此系浅陋写本。净除浅陋写本后，便能确定正确标准，此为二者之因果关系。

Tato cāti aṭṭhakathāsu vuttaatthajātato tantikkamaṃ pāḷikkamaṃ. Suttantā suttāvayavā. Antoti hidaṃ abbhantarāvayavasambhāvanādīsu dissati. Suttantesu bhavā suttantikā, tesaṃ suttantikānaṃ, suttantaganthesu āgatavacanānanti attho. Atha vā amīyatīti anto, sādhīyatīti adhippāyo. Kena sādhīyati? Suttena, suttassa anto suttanto, ko so? So so atthavikappo, tasmiṃ suttante niyuttāni vacanāni suttantikāni. Tesaṃ suttantikānaṃ vacanānamatthaṃ. Tassa tassa āgamasuttassa abhidhammavinayasuttassa cānurūpaṃ paridīpayantī, ayaṃ tāvettha samāsato atthavibhāvanā – ‘‘itipi so bhagavā’’tiādīnaṃ (saṃ. ni. 2.41; 5.479; a. ni. 6.10; pārā. 1) suttantikānaṃ vacanānamatthaṃ āgamasuttantānurūpaṃ. ‘‘Vivādādhikaraṇaṃ siyā kusalaṃ siyā akusalaṃ siyā abyākata’’nti (cūḷava. 220) evamādīnaṃ abhidhammasuttantikānaṃ vacanānamatthaṃ abhidhammasuttantānurūpanti evamādi. Hessatīti bhavissati, karīyissatīti adhippāyo. Vaṇṇanāpīti ettha api-saddo sampiṇḍanattho, so tasmāti padena yojetabbo. Kathaṃ? Paṇḍitānaṃ pamāṇattāpi vitthāramaggassa samāsitattāpi vinicchayassa asesitattāpi tantikkamassa avokkamitattāpi suttantikavacanānaṃ suttantaṭṭhakathānurūpaṃ dīpanatopi tasmāpi sakkaccaṃ anusikkhitabbāti. Ettha ‘‘tantikkamaṃ avokkamitvā’’ti vacanena siddhepi ‘‘aṭṭhakathācariyā verañjakaṇḍādīsu ‘suttantikānaṃ bhāro’ti gatā, mayaṃ pana vatvāva gamissāmā’’ti dassetuṃ ‘‘suttantikāna’’nti vuttaṃ kira.

继而，在注疏中所得成文之义理，既有细微解释又有巴利原文。经文谓之经末。此终结语乃由内在章节之生成等见。经文之终，称为经终教义。此等经终包括归纳经文中来文之词句。又有“终”者，谓极致、完成也。何以为完成？由经文故，经文之终即经末，何者？为教义首创者，缘于经末之句称经终词。此经终词针对各经的不同律、法教注释，简明揭示「如是世尊言」等句义，系经终词。此经终词即对应于阿毗达摩与律藏之注疏。谓作将来之理，或将作之意。释义词即便，故此处言论注释文字即称注疏论述。所谓文字注释，即音义合体，故连缀此词。何以？智者标准鉴别、详尽路径意义之扎实、详尽判定和条理通达，皆因注疏细察经末言辞而完备。故注疏于经终之语、经文教义注释相似，此亦因详释经末教义而始得。故此讲义诸教义之详尽，故需谨慎研习注疏中所述经终之词。此中“尽释细微之义”亦有示范。一旦详释完成，经终即得释明。注疏教师多称此等经终词为“注疏之要”。

Ganthārambhakathāvaṇṇanā niṭṭhitā. · 开卷论说的注释终了。

Bāhiranidānakathāvaṇṇanā外缘起论说的注释

Tadaṅgavinayādibhedena vinayassabahuttā vinayo tāva vavatthapetabbo. ‘‘Buddhena dhammo vinayo ca vutto’’ti pubbe vuttattā idāni ‘‘vuttaṃ yenā’’ti na vattabbanti ce? Tassa evamādivacanaṃ sandhāya vuttanti sambandho. Dhāritaṃ yena cābhataṃ. Yatthappatiṭṭhitañcetanti vacanaṃ sakalampi vinayapiṭakaṃ sandhāya vuttaṃ. Attapaccakkhavacanaṃ na hotīti āhacca bhāsitaṃ na hotīti adhippāyo. Na hi bhagavato atītādīsu appaccakkhaṃ kiñci atthi. Yadi attapaccakkhavacanaṃ na hoti, padasodhammāpattiṃ na janeyyāti ce? Na, sāvakabhāsitassapi padasodhammāpattijananato. Niyamābhāvā atippasaṅgoti ce? Na, padasodhammasikkhāpadaṭṭhakathāyaṃ ‘‘saṅgītittayaṃ āruḷho’’ti visesitattā. Tathā aṭṭhakathāyampi saṅgītiṃ āruḷhattā ‘‘khandhānañca paṭipāṭi…pe… saṃsāroti pavuccatī’’ti (dha. sa. aṭṭha. nidānakathā; vibha. aṭṭha. 226 saṅkhārapadaniddesa) evamādivacanaṃ, yañca saṅgītiāruḷhakkamānugataṃ, taṃ padasodhammāpattiṃ janetīti āyasmā upatisso.

依经律差别，律中内容尤多，律藏因而须详述。先前所说“佛所说之法及律”既已宣说，今则不当言说“所说者”为何？对此语句应理解为因果关系。此“因”与答复有关。就此语“因”所指，乃涵盖整个律藏。所谓自性不变文字不存在，是因果语表达含义非表字面。佛在过去未说无字面自性。若无自性，便无文字修正之可能乎？非也，即使是比库口语亦因文字修正产生文字正确。是否无文字规范之理？亦非，律中诸教学注疏谓有三重调和。注疏亦载三重调和之证，“五蕴之修次……称轮回”等诸语，乃依律学原则，具文字正确修正之义。故此方称比库长老上师上座尊者所言律学修正。

Paṭhamamahāsaṅgītikathāvaṇṇanā第一次大结集论说的注释

Paṭhamamahāsaṅgīti nāma cāti ettha ca-saddo atirekattho, tena aññāpi atthīti dīpeti. Tampi sālavanaṃ upagantvā mittasuhajje apaloketvā nivattanato upavattananti pākaṭaṃ jātaṃ kira. Yamakasālānanti ekā kira sālapanti sīsabhāge, ekā pādabhāge. Tatrāpi eko taruṇasālo sīsabhāgassa āsanne hoti, eko pādabhāgassa, mūlakhandhaviṭapapattehi aññamaññaṃ saṃsibbitvā ṭhitasālānantipi vuttaṃ. Anupādisesāya nibbānadhātuyāti itthambhūtalakkhaṇe karaṇavacanaṃ ‘‘katakicco pītija hāsa ceto averamukhenābhatakuṇḍalenā’’tiādīsu viya. Parinibbāne parinibbānahetu, tasmiṃ ṭhāne vā mā socittha cittena, mā paridevittha vācāya ‘‘paridevanaṃ vilāpa’’nti vacanato. Mahāsamaṇenāti nissakkatthe karaṇavacanaṃ. Sūriyaṃ’sūbhi paṭukarā’bhā’riṇassa tāṇā ityatreva. Yañca bhagavato anuggahaṃ, tassa anuggahassāti ācariyā. Ekacce pana ‘‘yaṃ yasmā ahaṃ anuggahito’’ti vadanti. Nibbasanānīti niṭṭhitavasanakiccāni, mayā paribhuñjitvā apanītāni . Yadi suyuttāni dhāressasīti pucchati, kavacasadisāni sāṇāni. Issariyasadisā nava anupubbavihārādayo. Aṭṭha samāpattiyo nirodhasamāpatti ca paṭilābhakkamena ‘‘anupubbavihārā’’ti vuttā.

“初大集律”之名，语词具多义也，故此说明其别义。昔时，有僧舍名为“杨树林”，同侪朋友聚会观看后转退，此以明显，这种称之为双面舍，一面为树顶，一面为树根。其间一座较年轻之树舍立于树冠处，一座立于树根处，两舍相望相对，故称舍相对。所谓无支地点涅槃之质，是因其境界特征，谓无根沉沦之处，如“略施施、喜悦笑颜、心无仇恨、目无杂染”等状。于般涅槃地，亦当勿以心生忧虑，勿以言语生恐怖，谓“恐怖哀伤悲泣”为异言。所谓大沙门，无所得地，谓“日出日没照耀光明”等。此亦是称之为老师之光照者。有人说：“我得佛之照护”，涅槃之意谓究竟终结劳动事，已由我实受，且欲悉持此意。若问悉持者何义？护持门限诸所具之理也。帝王坐具等九渐教果门法中有八种禅定入灭，得灭禅定以入诸渐教，此名为“断续诸渐教”。

Anāgate sannikaṭṭhe, tathātīte cirantane;

未来临近，过去恒久存在。

Kāladvayepi kavīhi, purāsaddo payujjate.

即使仅有时间的两个段落，也可为诗人所歌唱，古老的教义亦如同甘露滋润心田。

Satthusāsanameva pariyatti satthusāsanapariyatti, sā suttageyyādivasena navaṅgā. Tipiṭakameva sabbapariyattippabhedaṃ dhārentīti tipiṭakasabbapariyattippabhedadharā. ‘‘Vinā na sakkā’’ti na vattabbaṃ ‘‘tipiṭakasabbapariyattippabhedadhare’’ti vuttattā, evaṃ santepi atthi viseso tehi sammukhāpi asammukhāpi sutaṃ, therena pana asammukhāpaṭiggahitaṃ nāma natthīti. Na vāyanti ettha vāti vibhāsā, aññāsipi na aññāsipīti attho. Tatra uccinane. Bahusaddo vipullattho ‘‘anantapāraṃ bahu veditabbamitya’’treva. Pubbe ‘‘tipiṭakasabbapaayattippabhedadhare’’ti vuttattā ‘‘bahu cānena…pe… pariyatto’’ti na yujjatīti ce? Na, tipiṭakassa anantattā, tasmā amhe upādāya tena bahu pariyattoti adhippāyo. Itarathā ānandatthero tehi appassutoti āpajjati, ‘‘asammukhā paṭiggahitaṃ nāma natthī’’ti vacanavirodho ca. Aḍḍhamāso atikkantoti ettha eko divaso naṭṭho, so pāṭipadadivaso, kolāhaladivaso nāma so, tasmā idha na gahito. Saṃvegavatthuṃ kittetvā kīḷanato sādhukīḷanaṃ nāma. Svepīti api-saddo apekkhāmantānuññāya. Subhasuttaṃ ‘‘aciraparinibbute bhagavatī’’ti (dī. ni. 1.444) vuttattā caturāsītidhammakkhandhasahassesu antogadhaṃ na hotīti ce? Na, bhagavato kāle laddhanayattā kathāvatthu viya. Chaḍḍitā patitā uklāpā chaḍḍitapatitauklāpā. Āṇā eva appaṭihataṭṭhena cakkanti āṇācakkaṃ. Ekato ettha nipatantīti ekanipātanaṃ. Ākāsena āgantvā nisīdīti eketi etaṃ dutiyavāre gamanaṃ sandhāyāti āyasmā upatisso . Paṭhamaṃ vā ākāsena gantvā parisaṃ patvā bhikkhupantiṃ apīḷento pathaviyaṃ nimujjitvā āsane eva attānaṃ dassesi. Ubhayathā ca āpāthaṃ gato, tena ubhayampi yujjati, aññathā dvīsu ekaṃ abhūtaṃ āpajjati.

对于世尊教法的学习诵持，正是世尊教法的学习诵持，这九个方面可称作经文及韵文等。唯一的三藏承载着所有的学习诵持之分，因此名为三藏承载所有学习诵持之分者。若言“没有能力”，则不可说“是三藏承载所有学习诵持之分者”。然而即便如此，也有特色，诸如面对面与非面对面听闻，但长老所称“非面对面所持者”，确无此事。此处非辩语，也不是“有”与“无”的义。关于结尾句，多义词“多音词”涵盖广义，意指“无尽边际需广泛知晓”者。先前若言“三藏承载所有学习诵持之分者”时，谓“众多译者斟酌”，若如此则不当。因三藏本体无尽，故我等依据此作“众多学习诵持”之泛称。长老阿难则认为音律不清，因此产生“无非面对面所持者”的与壹文义不符之异议。所谓半月超越者，此处指非一日之缺，乃修行之日、吵杂之日，故此未收录。称为速行之本，即以轻松快乐之举动为善。虽曰睡眠，实为期待沙弥习学之意。『善经』言“世尊涅槃不久”，谓四十八法蕴千载中未有歇灭也？非也，是世尊时期因缘灭亡时诸根本事迹。弃去、倒落、骚乱等，诸根本亦不动摇。指转轮之轮。所谓单只下落，即一单纯下落。到空中又返回座位，是第二次游行，具寿阿阇黎以此解释。初次至空中，降落众僧，令其浸于土地上座中。二者皆入歧途，因而二者兼具，若不然则二者之一不存在。

Athakho āyasmā mahākassapo āyasmantaṃ upāliṃ pucchi…pe… āyasmā upālitthero vissajjesīti idaṃ pubbe ‘‘paṭhamaṃ āvuso upālī’’tiādinā (cūḷava. 439) vuttapucchāvissajjanaṃ saṅkhipitvā saṅgītikārakehi dassitavacananti gaṇṭhipade likhitaṃ. Tathā hotu, kimatthaṃ panettha ‘‘nidānampi pucchi, puggalampi pucchi, vatthumpi pucchī’’ti evaṃ pubbe dassitānukkamena avatvā ‘‘vatthumpi pucchi, nidānampi pucchi, puggalampi pucchī’’ti evaṃ anukkamo katoti? ‘‘Vatthumūlakattā sikkhāpadapaññattiyā uppaṭipāṭiyā vutta’’nti vadanti eke. Ettha pana vicāraṇā verañjakaṇḍe sampatte karīyati. Rājāgāraketi evaṃnāmake uyyāne. Abhiramanārahaṃ kira rājāgārampi. Tattha, yassa vasenetaṃ evaṃ nāmaṃ labhati. Atha kho ‘‘āyasmā mahākassapo’’tiādinā pubbe vuttameva saṅkhipitvā dasseti saṅgītikārako vasīgaṇo. Yadi evaṃ yathā nidānampi pucchi, puggalampi pucchīti ettha pucchākkamo dassito, tathā ānandattherassa vissajjanakkamopi kimatthaṃ na dassitoti ce? Iminānukkamena saṅgahaṃ pañcapi nikāyā anāruḷhāti dassanatthaṃ. Kathaṃ pana āruḷhāti? Āyasmā mahākassapo pañcapi nikāye anukkameneva pucchi, ānandatthero pana anukkameneva pucchitampi apucchitampi tassa tassa suttassa sabhāvaṃ antarā uppannaṃ vatthuṃ uddesaniddesakkamaṃ mātikāvibhaṅgakkamanti evamādisabbaṃ anurūpavacanaṃ pakkhipitvā vissajjesi, tenevāha ‘‘eteneva upāyena pañcapi nikāye pucchī’’ti. Atha vā ‘‘ambalaṭṭhikāyaṃ rājāgārake’’ti vattabbe ‘‘rājāgārake ambalaṭṭhikāya’’nti uppaṭipāṭivacanenapi imamatthaṃ dīpeti. ‘‘Ambalaṭṭhikāyaṃ viharati rājāgārake’’ti hi vuttaṃ.

接着，有具寿大咖萨巴问具寿伍巴离……具寿伍巴离长老表示刚才曾经简略说明是问答结辞，且为作曲者所展现指导句并记录。愿如是，以何意问“也问起缘由、也问起人、也问起事”之类，乃是依旧以先前说明为基，顺序而作“先问事，先问缘，由缘问人”，如此顺序否？非也，从事物基础而言，是以戒律规矩所言。此处在附录章节中展开讨论。所谓“王园”，即王之家园，是王者居住之场。其以居所之王园命名。于是“具寿大咖萨巴”依前述简略说明呈现给歌唱团组。若如此问法确立为“先问缘，由缘问人”的问答法，则为何长老阿难未显著呈现释义？此问答汇总成五部尼迦耶（分部），以示诠释之意。其何以升至？具寿大咖萨巴依五部尼迦耶之顺序问法，长老阿难则按顺序分析应问与非应问之教理，呈现该经文性质和论说之所生法理及纲目分类，并以此呈释“以此方法于五部尼迦耶中进行问答”。另一例说“王园中的王园”，补充诠释“王园中住王园”，以明其义。

Gahakāranti imassa attabhāvagehassa kārakaṃ taṇhāvaḍḍhakiṃ gavesanto yena ñāṇena sakkā so daṭṭhuṃ, tassatthāya dīpaṅkarapādamūle katābhinīhāro ettakaṃ kālaṃ anekajātisaṃsāraṃ taṃ ñāṇaṃ avindanto vicarinti attho. Dukkhā jāti punappunanti idaṃ gahakārakagavesanassa kāraṇavacanaṃ. Sabbā te phāsukāti tava sabbā anavasesakilesaphāsukā mayā bhaggā. Gahakūṭaṃ nāma avijjā. Somanassasahagataṃ ñāṇaṃ somanassamayaṃ. Na hi somanassamayaṃ ñāṇaṃ khandhasabhāvabhedato. Daḷhīkammasithilakaraṇappayojanāti yebhuyyatāya vuttaṃ, taṃ pana tattha tattha pakāsayissāma. Aññamaññasaṅkaravirahite dhamme ca vinaye cāti ettha pāṇātipāto akusalanti evamādīsu maraṇādhippāyassa jīvitindriyupacchedakappayogasamuṭṭhāpikā cetanā akusalaṃ, na pāṇasaṅkhātajīvitindriyassa upacchedakasaṅkhāto atipāto. Tathā adinnassa parasantakassa ādānasaṅkhātā viññatti abyākato dhammo, tabbiññattisamuṭṭhāpikā theyyacetanā akusalo dhammoti (paṭṭhā. 1.1.27) evamādinā aññamaññasaṅkaravirahite dhamme paṭibalo vinetuṃ. Jātarūparajataṃ parasantakaṃ theyyacittena gaṇhantassa yathāvatthuṃ pārājikathullaccayadukkaṭesu aññataraṃ, bhaṇḍāgārikasīsena diyyamānaṃ gaṇhantassa pācittiyaṃ, attatthāya gaṇhantassa nissaggiyaṃ pācittiyaṃ, kevalaṃ lolatāya gaṇhantassa anāmāsadukkaṭaṃ, rūpiyachaḍḍakasammatassa anāpattīti evaṃ aññamaññasaṅkaravirahite vinayepi paṭibalo vinetunti attho. Bhāvetīti vaḍḍheti, etena phalavasena javanavasena ca cittassa vuddhiṃ dasseti. ‘‘Avisiṭṭha’’nti pāṭho, sādhāraṇanti attho.

所谓缠缘者，是指在此自身之境遇中，欲念增长之所因。以智慧所能见知者，便是达到了此处，为了此义，于迦叶长者足下立誓，历时久远，经历许多生死轮回，寻得此智慧者，通达思惟并行其义。苦乃生生不息，反复出现，是由欲缠缘探求之因。凡有所说“皆为虫洞”，即皆无了然烦恼之虫洞，吾等皆为所苦缚。所谓缠心头堆积便是无明；有忧愁而伴随此智慧则是忧愁期。忧愁期中无慧能断见五蕴性质故也。使坚固业力迟滞之因，脑中开示于处，处处显现。各别清净无缠之法与律相应。此处杀生等行为为不善，因致死亡所产生的切断生命感官，乃是心意不善之所引，不是故意断杀感官本身。盗窃亦然，为收受他物之不正法为起意。其收受未分明实物是坏意，其意起亦为不善法。如是等法中无相杂乱，可制伏恶法。以谓“培育”，即增长也，此谓心增长与速进。所谓“末优异”，即普通意义。

Desentassa vasenettha, desanā piṭakattayaṃ;

“为了说法之利益”，即此处指说法三藏之益。

Sāsitabbavasenetaṃ, sāsanantipi vuccati.

“应当受持”，其意即为教法之守护、奉行。

Kathetabbassa atthassa, vasenāpi kathāti ca;

应当阐述此义，与此相应亦说之。

Desanā sāsanā kathā, bhedampevaṃ pakāsaye.

开示、教法、说法，依此分别显露。

Sāsanassa napuṃsakattā ‘‘yathā…pe… dhammasāsanānī’’ti vuttaṃ. Duccaritasaṃkilesaṃ nāma atthato cetanā, tathākārappavattacittuppādo vā. Aniccādilakkhaṇaṃ paṭivijjhitvā pavattattā vipassanācittāni visayato lokiyā’bhisamayo asammohato lokuttaro, lokuttaro eva vā abhisamayo visayato nibbānasaṅkhātassa atthassa, itarassa maggādikassa asammohatotipi eke. Ettha ‘‘paṭivedho’’ti vuttaṃ ñāṇaṃ, taṃ kathaṃ gambhīranti ce? Gambhīrassa udakassa pamāṇaggahaṇakāle dīghena pamāṇena bhavitabbaṃ, evaṃ alabbhaneyyabhāvadassanatthaṃ idānīti vuttanti eke. Yassa catthāya maggaphalatthāya. Tañca atthaṃ nānubhonti nādhigacchanti kañci attanā adhippetaṃ, itivādapamokkhañca. Kasmā? Atthassa anupaparikkhitvā gahitattā. Adhigataphalattā paṭividdhākuppo. Puna khīṇāsavaggahaṇena arahantameva dasseti, na sekkhaṃ. So hi yathā bhaṇḍāgāriko rañño kaṭakamakuṭādiṃ gopetvā icchiticchitakkhaṇe upaneti, evaṃ sahetukānaṃ sattānaṃ maggaphalatthāya dhammaṃ desesi. Tāsaṃyeva tattha vinayapiṭake pabhedato vuttattā, vāyamitvā tā eva pāpuṇātīti ācariyā. Kimatthaṃ tissova vijjā tattha vibhattāti? Sīlasampattiyā etaparamupanissayabhāvato. ‘‘Aparehipi sattahaṅgehi samannāgato bhikkhu vinayadharo hoti. Āpattiṃ jānāti, anāpattiṃ, lahukaṃ āpattiṃ, garukaṃ āpattiṃ, anekavihitaṃ pubbenivāsaṃ anussarati…pe… dibbena cakkhunā visuddhena atikkantamānusakena satte passati…pe… āsavānañca khayā…pe… upasampajja viharatī’’ti (pari. 327) suttamettha sādhakaṃ. Vinayaṃ pariyāpuṇitvā sīlasampattiṃ nissāya āsavakkhayañāṇena saheva viya dibbacakkhupubbenivāsānussatiñāṇāni paṭilabhati. Visuṃ etesaṃ parikammakiccaṃ natthīti dassanatthaṃ tāsaṃyevāti vuttanti ca vadanti eke. Abhidhamme pana tissovijjā cha abhiññā catasso ca paṭisambhidā aññe ca sammappadhānādayo guṇavisesā vibhattā. Kiñcāpi vibhattā, tathāpi visesato paññājātikattā catasso paṭisambhidā pāpuṇātīti dassanatthaṃ tāsaṃ tatthevāti avadhāraṇavipallāso kato. Attanā duggahitena dhammenāti pāṭhaseso. Kattari cetaṃ karaṇavacanaṃ, hetutthe ca, attanā duggahitahetūti adhippāyo. Kasmā panāti ‘‘anulomiko’’ti vuttatthaṃ dīpeti.

教法不具男性之性，即非男性之意，谓“如……法教”，言其义。恶行染污，从根本说，是意志，或变化形态产生的心起。斥弃无常等特征，正观心生起时，向世俗领域不迷惑转入，或向出世领域亦不迷惑转入，对涅槃所成之义，或对其他道等不迷惑转入，为例外。此中所谓“觉知”名智慧，如何为深广者？譬如测水深时应以长量度，亦应具备难获之体证而述此。因其旨在道果利益。未证此义、未得此果者，非自己所掌握，故解脱语句乃废。但为何？未彻底考察义理而妄执之。得解果时，却染港分歧。再者，断尽烦恼者，唯显示阿拉汉之果，不显显示于修行士。正如国库官守护王宫及器物，于随意时出入，迥异诸因缘众生，为道果利益宣示法义。律藏亦分开说之，教师以此为助令彼等获益。为何称为智？由于戒德圆满，是更高级之依止。『比利时典』说：“比库即使在人众中亦持戒律，知罪与不罪，轻罪与重罪，忆既往多种犯戒……以神眼清明通达人身，亦见烦恼断尽，入受比库戒”。经中示此修行方便。圆满律藏、依戒德、及断烦恼智慧，故得神眼及忆前生智。彼等无此禅修事，故示以此旨。阿毗昙所说此智，有六种、四种神通及十二种分别慧等品质分别。虽有分别，惟其特别生于智慧，故有四种分别慧显现是义，是种误解。谓“自己以恶业害己”，谓其为行为言。谁为因？谓“顺理”，此义照示。

Paṭhamamahāsaṅgītikathāvaṇṇanānayo. · 第一大结集事注释法。

Dutiyasaṅgītikathāvaṇṇanā第二结集事注释。

Pannabhārāti patitakkhandhabhārā. ‘‘Bhārā have pañcakkhandhā’’ti (saṃ. ni. 3.22) hi vuttaṃ. ‘‘Sammukhā bhavissāma na bhavissāmā’’ti vattāro. Tesu daharā kira. Jamminti lāmakaṃ.

智慧之负担，为堕落蕴之负担。“负担者，五蕴是负担”之说（集合论释卷三之22），有论者言：“我们当为彼当不为”，其中幼小者，如出生之兰玛。

Dutiyasaṅgītikathāvaṇṇanānayo. · 第二结集事注释法。

Tatiyasaṅgītikathāvaṇṇanā第三结集事注释。

Brahmalokācavitvāti ettha cattāro maggā pañcānantariyāni niyatamicchādiṭṭhīti imeyeva niyatā, na mahaggatā, tasmā paṇidhivasena heṭṭhupapattipi hoti. Aticchathāti aticca icchatha, gantvā bhikkhaṃ pariyesathāti adhippāyo. Keṭubhaṃ nāma kabyakaraṇavidhiyuttaṃ satthaṃ. Kiriyākappaṃ ityeke, kattākhyādilakkhaṇayuttasatthaṃ. Asandhimittāti tassā nāmaṃ. Tassā kira sarīre sandhayo na paññāyanti, madhusitthakena kataṃ viya sarīraṃ hoti. Tasmā ‘‘evaṃnāmikā jātā’’tipi vadanti. Māgadhakena patthena cattāro patthā āḷhakaṃ, cattāri āḷhakāni doṇaṃ, catudoṇā mānikā, catumānikā khārikā, vīsatikhāriko vāhoti. Kethumālāti ‘‘sīsato uṭṭhahitvā ṭhito obhāsapuñjo’’ti vadanti. Rājiddhiadhikārappasaṅgenetaṃ vatthu vuttaṃ, nānukkamena. Anukkamena pana buddhasāsanāvahāraṃ vatthuṃ dīpento ‘‘rājā kirā’’tiādimāha. Kilesadamanena dantaṃ. Kāyavācāhi guttaṃ. ‘‘Pācīnamukho’’tipi pāṭho atthi. Pubbe jeṭṭhabhātikattā teneva paricayena pattaggahaṇatthāya ākāraṃ dasseti. Abhāsīti ‘‘bhāsissāmī’’ti vitakkesi. Apare ‘‘aññātanti vuttepi sabbaṃ abhaṇī’’ti vadanti. Amatanti nibbānasaṅkhātāya nivattiyā saguṇādhivacanaṃ, tassā appamādo padaṃ maggo. Maccūti pavattiyā sadosādhivacanaṃ, tassā pamādo padaṃ maggoti evaṃ cattāri saccāni sandassitāni honti. Saṅghasaraṇagatattā saṅghanissitā pabbajjā, bhaṇḍukammassa vā tadāyattattā. Nigrodhattherassānubhāvakittanādhikārattā pubbe vuttampi pacchā vattabbampi sampiṇḍetvā āha ‘‘puna rājā asokārāmaṃ nāma mahāvihāraṃ kāretvā saṭṭhisahassāni…pe… caturāsītivihārasahassāni kārāpesī’’ti. ‘‘Puthujjanakalyāṇakassa vā paccavekkhitaparibhogo’’ti vacanato sekkhāva paramatthato dāyādā, tathāpi thero mahindakumārassa pabbajjatthaṃ ekena pariyāyena lokadhammasiddhena evamāha ‘‘yo koci mahārāja…pe… orasaṃ putta’’nti. Vuttañhi vede –

谓梵天界降生，此中有四种道为五越间，定有邪见等，此等乃固定，非广大者，故为立愿低等生。欲过度，即“过度欲往觅比库”之意。谓苦病，为具作诗技巧之说。亦谓仪式，他谓供养象征。谓不相应因名。谓不知身体相结，如振蜜柴成身体。故谓“如此名生”。以摩揭陀方言，四种布方位婢女，四婢女共车，车共宝石，多宝石杵法。谓麦花，即“由穗头起立，光束如花”。谓王权威能有关述，言多种归纳。归纳于佛教教行说，光明照亮法门，谓“王者如是”言。翻治烦恼故驯服。内外口守护。亦有“贼面门”之义。前为年长兄弟关系，因相识而取得名号，谓为显现。谓说即“我将说”，意。别说为“不言诸所闻”者。他说灭涅槃，为回转优美说，毗阿阇多，为放逸门户，除非持戒谨慎，涅槃乃道路为本。生死因恶业转轮成也。此四谛得显明。出家依止僧团，有戒及布施自舍之事。谓枇杷长老代行传述权，上述已说又述，说：“复有国王建阿索迦罗摩大寺六万余，四十八座寺院兴建”的经文。谓平凡人之善因回顾而言，为善导，是故长老对摩欣达王子出家，谓有此因缘，世界法理显现，曰：“或有大王……”

‘‘Aṅgā aṅgā sambhavasi, hadayā adhijāyase;

“形体生形体，心生于心。”

Attā ve putto nāmāsi, sa jīva saradosata’’nti.

「自我」既是子女之名，谓其为有生命、有多感的存在。

Tasmā iminā pariyāyena oraso putto mātāpitūhi pabbajito ce, atthato te sayaṃ pabbajitā viya honti. Dhammakathikā kasmā nārocenti? Rājā ‘‘theraṃ gaṇhitvā āgacchathā’’ti amacce pesesi, dhammakathikā therassa āgamanakāle parivāratthāya pesitā, tasmā. Apica tena vuttavidhināva vadanti caṇḍattā, caṇḍabhāvo cassa ‘‘ambaṃ chinditvā veḷuyā vatiṃ karohī’’ti vuttaamaccavatthunā vibhāvetabbo. Kasmā pana dhammakathikā rājāṇāpanaṃ karontīti? ‘‘Sāsanaṃ paggahetuṃ samattho’’ti vuttattā. Dīpakatittiroti kūṭatittiro. Ayaṃ pana kūṭatittirakamme niyuttopi suddhacitto, tasmā tāpasaṃ pucchi. Sāṇipākāranti sāṇipākārena. Vibhajitvā vadatīti vibhajjavādī ‘‘atthi khvesa brāhmaṇa pariyāyo’’tiādinā (pārā. 5). Apica sassatavādī ca bhagavā ‘‘atthi, bhikkhave, ajātaṃ abhūtaṃ asaṅkhata’’ntiādi (itivu. 43)-vacanato. Ekaccasassatiko ca ‘‘sappaccayā dhammā, appaccayā dhammā’’ti (dha. sa. dukamātikā 7) vacanato. Antānantiko ca –

因此，依此转述，若有子女由父母而出家，实质上等同他们自己已自愿出家。为何称讲法者为人？国王对大臣言：「长老将迎，前来接待。」讲法者乃在长老来临时派遣接待之人，故有此名。又按经中所说，则称为蛮夷；其意即『割断母乳，至冬过冬』，借用童子所说的话以加说明。为何讲法者会给国王饮食？谓其能承继佛法。曰：此二十余峰名为山峰。此峰群中，虽赋清净心之藏修，但为苦行者所质问者。所谓尖利如针者。『分述』者，详分说法者谓：如序分所说「有彼婆罗门之多种说法」等（《巴拉叶经》5）。但亦有断灭论者，世尊说：「比库们，有无生、无为、无造诸法」等（《增支部》43）语。亦有部分断灭论者说：「诸法因缘而有，非因缘则无」等（《长部》苦谛七）语。又所谓无尽论——

‘‘Gamanena na pattabbo, lokassanto kudācanaṃ;

「应知不可由行而得，世人永不处于无；

Na ca appatvā lokantaṃ, dukkhā atthi pamocanaṃ’’. (saṃ. ni. 1.107; a. ni. 4.45);

「若不抵达世界之边,则无从解脱于苦。」（相应部1.107；增支部4.45）

‘‘Anamataggoyaṃ, bhikkhave, saṃsāro pubbakoṭi na paññāyatī’’ti (saṃ. ni. 2.124; cūḷani. kappamāṇavapucchāniddesa 61) vacanato. Amarāvikkhepikapakkhampi īsakaṃ bhajati bhagavā ‘‘sassato lokoti abyākatametaṃ asassato lokoti abyākatameta’’ntiādiabyākatavatthudīpanato sammutisaccadīpanato ca. Tañhi ajjhattabahiddhādivasena na vattabbaṃ. Yathāha ‘‘ākiñcaññāyatanaṃ na vattabbaṃ ajjhattārammaṇantipī’’tiādi (dha. sa. 1437). Tathā adhiccasamuppannikapakkhampi bhajati ‘‘laddhā mudhā nibbutiṃ bhuñjamānā’’ti (khu. pā. 6.7; su. ni. 230) vacanato. Tattha hi mudhāti adhiccasamuppannavevacanaṃ. Saññīvādādiko ca bhagavā saññībhavaasaññībhavanevasaññīnāsaññībhavavasena. Ucchedavādī ca ‘‘ahañhi, brāhmaṇa, ucchedaṃ vadāmi rāgassā’’ti (pārā. 6) vacanato. Diṭṭhadhammanibbānavādī ca ‘‘khīṇā jāti, vusitaṃ brahmacariya’’nti (mahāva. 23; dī. ni. 2.215; saṃ. ni. 3.35) vacanato, ‘‘natthi dāni punabbhavo’’ti (mahāva. 16) vacanato, diṭṭheva dhamme nirodhasamāpattidīpanato ca. Evaṃ tena tena pariyāyena tathā tathā veneyyajjhāsayānurūpaṃ vibhajitvā vadatīti vibhajjavādī bhagavāti.

又「此生死流，苦海无边，不可穷尽」之语（《相应部》2.124；《小部》“世时论问”61）。不动论及永恒论者，世尊分别眷属，巧妙开示，指出「永恒世界」非必，非永恒世界亦非必（《相应部》语录）。故不可执著内外而立说，犹如云无所依赖不能见（《长部》1437）。也有察觉于感受生起之苦集滞之说（《库经》6.7；《释经》230），慧术集支中分别谈感受分别，其所称「愚人」者是贪集起者。分别说者讲法亦有：色受想行识之有无变化。灭尽论者言：「我说断尽，因绮欲心」等（《巴拉叶经》6）语。现法涅槃论者说：「出生已绝，行已滅，修行已毕」（《大毗婆尸论》23；《长部》215；《相应部》3.35）语，且说「不复生」等，可识为现位法灭之证据。诸如此类，依各别论说，顺应根基因缘，详加辨说，称此为彼法分说者，便是世尊。

Tatiyasaṅgītikathāvaṇṇanānayo. · 第三结集事注释法。

Pupphanāmo sumanatthero. Mahāpadumattheroti eke. Mahiṃsakamaṇḍalaṃ andharaṭṭhanti vadanti. Dhammacakkhu nāma tayo maggā. Sotāpattimagganti ca eke. Pañcapi raṭṭhāni pañca cīnaraṭṭhāni nāma. Rājagaheti deviyā katavihāre. Silakūṭamhīti pabbatakūṭe. Vaḍḍhamānanti alaṅkaraṇacuṇṇaṃ. Ariyadese atīva sammataṃ kira. Ekarasena nāthakaraṇā iti damiḷā. Sārapāmaṅganti uttamaṃ pāmaṅgaṃ. Petavatthuādinā saṃvejetvā abhisamayatthaṃ saccasaṃyuttañca. Meghavanuyyānaṃ nāma mahāvihāraṭṭhānaṃ. ‘‘Dvāsaṭṭhiyā leṇesū’’ti pāṭho. Dasabhātikanti abhayakumārādayo dasa, te idha na vuttā. Vutthavasso pavāretvāti cātumāsiniyā pavāraṇāyāti attho. Paṭhamapavāraṇāya vā pavāretvā ekamāsaṃ tattheva vasitvā kattikapuṇṇamāsiyaṃ avoca, aññathā ‘‘puṇṇamāyaṃ mahāvīro’’ti vuttattā na sakkā gahetuṃ. Mahāvīroti buddhopacārena dhātuyo vadati. Jaṅghappamāṇanti ‘‘thūpassa jaṅghappamāṇa’’nti vadanti. Mātulabhāgineyyā cūḷodaramahodarā. Dharamānassa viya buddhassa rasmi sarasarasmi, rañño lekhāsāsanaṃ appesi, evañca mukhasāsanamavoca. Doṇamattā magadhanāḷiyā dvādasanāḷimattā kira. ‘‘Paricchinnaṭṭhāne chijjitvā’’ti pāṭho. Sabbadisāhi pañca rasmiyo āvaṭṭetvāti pañcahi phalehi nikkhantattā pañca, tā pana chabbaṇṇāva. Kattikajuṇhapakkhassa pāṭipadadivaseti juṇhapakkhassa paṭhamadivaseti attho. Mahābodhiṭṭhāne parivāretvā ṭhitanāgayakkhādidevatākulāni. Gopakā nāma rājaparikammino tathābhāvakiccā. Tesaṃ kulānaṃ nāmantipi keci. Udakādivāhā kāliṅgā. Kāliṅgesu janapadesu jātisampannaṃ kulaṃ kāliṅgakulanti keci.

花名须摩纳长老，亦有称为大摩诃布提长老。一说曰安得罗国为大地之境。三种法眼谓为法诀。有人称作初果道，即须陀洹果。五国名，即五种中国王国之名。曰王舍城，即仙人堕处的女子之园。称石崛曰山之峰峦。所谓装饰朱砂之一种。此地极受圣域认可。因一人独掌其事故，坦米尔人称其为一人与主事者。萨罗帕满格谓极佳之平原。依托彼名之经说与真理连合处。有云云山林之名为大寺之所。称为「六十二岩洞」之义。十兄弟乃无畏王子等十人，未载此处。因普瓦沙节须停宴，故称四月斋戒。初斋者，斋后一月内居住于此，迦提卡满月当日法言，各谓「满月日乃至强者日」，不能取此意。强者乃以佛供养之器具意。胫长谓舍塔下胫之长度。姑母与兄长皆曰其身量。佛光明如日光，己传王者书宰法，亦作面书。乃又以礼书述说。稻米大小约十二颗。云「被割断离原处」义。遍布诸方五光环绕，因五果而生，果色多着六彩。迦提卡之湿半月视为行法日，称为初半月。大菩提树下得以庄严，长老与天邪鬼诸众聚集。牧民名称为王宫守卫及使役人员。其家族名称有若干。水货商为迦陵国人。迦陵国土生世有族，名为迦陵族者。

Paṭhamapāṭipadadivaseti dutiyauposathassa pāṭipadadivaseti attho. Tattha ṭhitehi samuddassa diṭṭhattā taṃ ṭhānaṃ samuddasālavatthu. Soḷasa jātisampannakulāni aṭṭha brāhmaṇāmaccakulāni. Mahāariṭṭhatthero cetiyagirimhi pabbajito. Amaccassa pariveṇaṭṭhāneti sampatikālavasenāha. Mahindatthero dvādasavassiko hutvā tambapaṇṇidīpaṃ sampatto, tattha dve vassāni vasitvā vinayaṃ patiṭṭhāpesi, dvāsaṭṭhivassiko hutvā parinibbuto. Vinayo saṃvaratthāyāti vinayapiṭakaṃ, tassa pariyāpuṇanaṃ vā. Yathābhūtañāṇadassanaṃ sappaccayanāmarūpapariggaho. Maggādipaccavekkhaṇe asati antarā parinibbānaṃ nāma natthi sekkhassa maraṇaṃ vā, satiyeva hoti. Tasmā āha ‘‘vimuttiñāṇadassana’’nti. Anupādāparinibbānatthāyāti kañci dhammaṃ anupādāya aggahetvā īsakampi anavasesetvā parinibbānatthāyāti attho. Upanisāti ‘‘vinayo saṃvaratthāyā’’tiādikā kāraṇaparamparā. Ettāvatā attahitanipphattiṃ dassetvā idāni parahitanipphattiṃ dassetuṃ ‘‘etadatthaṃ sotāvadhāna’’nti āha. Tassattho – attano vinayakathanaṃ vinayamantanañca uggahetuṃ paresaṃ sotassa odahanaṃ sotāvadhānaṃ. Tato uggahitavinayakathāmantanānaṃ tesaṃ upanisā yathāvuttakāraṇaparamparā siddhāyevāti na puna dassitāti veditabbā. Aññathā etadatthā upanisāti iminā vacaneneva anupādāparinibbānassa saṅgahitattā anupādāparinibbānato uddhaṃ sotāvadhānāsambhavato etadatthaṃ sotāvadhānanti ante na sambhavatīti niratthakaṃ bhaveyya, na ca niratthakaṃ parahitanipphattiyā mūlakāraṇadassanatthattāti veditabbaṃ.

“初行日”意指第二日的优婆塞戒日，“修行日”可解为此义。於此，立于海滨处，即见该处海滨树木。所谓十六大宗族，有八婆罗门族。长老大阿哩怛达于舍利塔山出家。谓“父母环立”，乃因遂住其时。长老摩诃因达得十二年，至铜枝岛，住二年立律，寿六十二年而般涅槃。“律”为戒律藏，或有总摄之意。正如实知见，善依止名色之集。道及其因缘之观，在无道时无别涅槃，亦无圣者之死，仅有念即是。故称“解脱知见”。“非执著灭”意，谓舍弃一切法，不著取念，不有遗留，乃至灭之义。曰“律为制约”，即有因果相续。以自利生成显示，如今当显示利他，此谓“戒律注意”。其意在于自身戒律之说与思惟，及为他人导师，故称戒律注意。从而，有所引发之戒律说与思惟相承继因缘，故有父母环立之说，即不再显示。若非如此，“父母环立”仅为非执著灭的合一体，且不会因涅槃而成无效，亦非利他生成之根本因缘当知。

Evaṃ yathā yathā yaṃ yaṃ, sambhaveyya padaṃ idha;

如此此中，凡是诸法，皆应于此现起；

Taṃ taṃ tathā tathā sabbaṃ, payojeyya vicakkhaṇoti.

诸法如是，各各皆能成就完备，智者应当观察了知。」

Bāhiranidānakathāvaṇṇanā niṭṭhitā. · 外因缘事注释已毕。