Vimativinodanī-ṭīkā (paṭhamo bhāgo) · 去疑复注（第一册）
Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者
Vinayapiṭake · 律藏中
Vimativinodanī-ṭīkā (paṭhamo bhāgo) · 疑惑消除复注（第一部分）
Ganthārambhakathā
书籍的开端说明
Karuṇāpuṇṇahadayaṃ , sugataṃ hitadāyakaṃ;
具足慈悲善良纯净的心肠，利益诸善知识的世尊；
Natvā dhammañca vimalaṃ, saṅghañca guṇasampadaṃ.
正直清净地持守法义，且拥护具有美德的僧团。
Vaṇṇanā nipuṇāhesuṃ, vinayaṭṭhakathāya yā;
这是为精通注释者而作的律藏注疏，
Pubbakehi katā nekā, nānānayasamākulā.
其内容繁多丰富，错综复杂，甚为繁杂，且有多种不同的解说方法。
Tattha kāci suvitthiṇṇā, dukkhogāhā ca ganthato;
其中有些经文十分明确，亦有些章节从书卷中引出令人痛苦的部分。
Viraddhā atthato cāpi, saddato cāpi katthaci.
有些在义理上有误，有些在文字上于某处有误；
Kāci katthaci apuṇṇā, kāci sammohakārinī;
有些于某处不完整，有些则令人迷惑；
Tasmā tāhi samādāya, sāraṃ saṅkheparūpato.
因此，从彼等（旧注）中摄取其精要，以简明扼要之方式，
Līnatthañca pakāsento, viraddhañca visodhayaṃ;
阐明隐晦之义，净化错误之处，
Upaṭṭhitanayañcāpi, tattha tattha pakāsayaṃ.
并于各处揭示其中所呈现之规则；
Vinaye vimatiṃ chetuṃ, bhikkhūnaṃ lahuvuttinaṃ;
为断除比库们在律中之疑惑——此等比库以轻捷行事为风范——
Saṅkhepena likhissāmi, tassā līnatthavaṇṇanaṃ.
我将简要记述，其详细意涵说明如下。
Ganthārambhakathāvaṇṇanā论典开端语释
Vinayasaṃvaṇṇanārambhe ratanattayaṃ namassitukāmo tassa visiṭṭhaguṇayogasandassanatthaṃ yo kappakoṭīhipītiādimāha. Visiṭṭhaguṇayogena hi vandanārahabhāvo, vandanārahe ca katā vandanā yathādhippetamatthaṃ sādheti . Ettha ca saṃvaṇṇanārambhe ratanattayapaṇāmakaraṇappayojanaṃ tattha tattha bahudhā papañcenti ācariyā, mayaṃ pana idhādhippetameva payojanaṃ dassayissāma. Tasmā saṃvaṇṇanārambhe ratanattayapaṇāmakaraṇaṃ yathāpaṭiññātasaṃvaṇṇanāya anantarāyena parisamāpanatthanti veditabbaṃ. Tathā hi vuttaṃ ‘‘tassānubhāvena hatantarāyo’’ti. Ratanattayapaṇāmakaraṇena hi rāgādidosavigamato paññādiguṇapāṭavato āyuādivaḍḍhanato puññātisayabhāvādito ca hoteva yathāpaṭiññātasaṃvaṇṇanāya anantarāyena parisamāpanaṃ.
在律注开始时，欲以三宝敬礼，因三宝合于卓越品德，故称作三宝。由于对卓越品德之敬礼乃应行之事，且敬礼之事乃达其所宣示目的所必需。于律注开始，作三宝敬礼的目的与原因多方纷杂，然我仅揭示此所定之唯一目的，因此于律注开始时三宝敬礼之举，须知其为令律注顺利完成之无碍障。正如经中所说：“凭此感应无障碍”。因缘由三宝敬礼者，即由色破、烦恼灭除，智慧等诸功德增长，如命延长等诸功德之增盛，如此故于律注顺利完成起无碍障。
Tattha paṭhamaṃ tāva bhagavato vandanaṃ kattukāmo ‘‘yo kappakoṭīhipi…pe… tassā’’ti āha. Imissā pana vinayadesanāya karuṇāppadhānañāṇasamuṭṭhitatāya karuṇāppadhānameva thomanaṃ āraddhaṃ. Esā hi ācariyassa pakati, yadidaṃ ārambhānurūpathomanā. Karuṇāggahaṇena cettha aparimeyyappabhāvā sabbepi buddhaguṇā nayato saṅgahitāti daṭṭhabbā taṃmūlakattā sesabuddhaguṇānaṃ. Tattha yoti imassa aniyamavacanassa nāthoti iminā sambandho. Kappakoṭīhipi appameyyaṃ kālanti kappakoṭigaṇanāvasenapi ‘‘ettakā kappakoṭiyo’’ti pametuṃ asakkuṇeyyaṃ kālaṃ. Api-saddena pageva vassagaṇanāyāti dasseti. Appameyyaṃ kālanti ca accantasaṃyoge upayogavacanaṃ, tena kappakoṭigaṇanāvasena paricchinditumasakkuṇeyyamapi, asaṅkhyeyyavasena pana paricchinditabbato salakkhaṃ caturasaṅkhyeyyakappakālaṃ accantameva nirantaraṃ pañcamahāpaaccāgādiatidukkarāni karonto khedaṃ kāyikaṃ parissamaṃ pattoti dasseti.
首先，世尊的敬礼文云：“那有千万亿等……”此文缘于律法宣说中见有慈悲之念而起慈悲之心所发。这乃老师之举，是决定开始的示范。因慈悲所摄，此处应视为无量无边的佛德之集合，含括诸佛德。这里所言“我主”非他，含义在于千万亿乃指无法计数之时，该数字仅为表意之辈，并非真切计数。此用辞意于传达年数之久远，粗略以年计时，则如同一个大日历年复一年，不断经历严格难忍的五大苦，指的是漫长持续时间之艰难，这说明修行之苦不易熬过。
Lokahitāyāti sattalokassa hitāya. Nāthatīti nātho, veneyyānaṃ hitasukhaṃ āsīsatīti attho. Atha vā nāthati veneyyagate kilese upatāpeti, nāthati vā yācati veneyye attano hitakaraṇe yācitvāpi niyojetīti nātho, lokapaṭisaraṇo lokasāmī lokanāyakoti vuttaṃ hoti. Mahākāruṇikassāti yo karuṇāya kampitahadayattā lokahitatthaṃ atidukkarakiriyāya anekappakāraṃ tādisaṃ dukkhaṃ anubhavitvā āgato, tassa mahākāruṇikassāti attho. Tattha kiratīti karuṇā, paradukkhaṃ vikkhipati apanetīti attho. Dukkhitesu vā kiriyati pasāriyatīti karuṇā. Atha vā kiṇātīti karuṇā, paradukkhe sati kāruṇikaṃ hiṃsati vibādheti, vināseti vā parassa dukkhanti attho. Paradukkhe sati sādhūnaṃ kampanaṃ hadayakhedaṃ karotīti vā karuṇā. Atha vā kamiti sukhaṃ, taṃ rundhatīti karuṇā. Esā hi paradukkhāpanayanakāmatālakkhaṇā attasukhanirapekkhatāya kāruṇikānaṃ sukhaṃ rundhati vibādheti. Karuṇāya niyutto kāruṇiko, mahanto kāruṇiko mahākāruṇiko, tassa namo atthūti pāṭhaseso.
“为众生利益”指的是七界众生之利益。所称“主”是护持之意，表明对仆从的利益与快乐的关顾。除此之外，“主”亦可表示为使离恶趣，或祈求利益即支持着下属，称为护持者、世间守护者、世间主宰者。称世尊为大慈者，是谓以悲悯之心感动，亲自来到世间承担极大痛苦，历经无数悲苦，此乃称大慈悲者之义。此处“悲”表悲厄苦难散布、传播于众；“悲”亦有悲伤之意。悲亦有因悲厄而有激动、纷争、破坏他人苦痛的含义。悲处尚有促进善人激荡内心痛苦的意涵。悲心亦作哭泣之意。此悲心即慈悲，是指出于观别人极苦时，慈悲者不忍自乐任心麻痹，而感痛怒心燃烧。饶有慈悲者、广大慈悲者及大慈悲者，其觉者的敬礼，即是对此致敬的含义。
Evaṃ karuṇāmukhena saṅkhepato sakalasabbaññuguṇehi bhagavantaṃ thometvā idāni saddhammaṃ thometuṃ asambudhantiādimāha. Tattha buddhanisevitaṃ yaṃ asambudhaṃ jīvaloko bhavā bhavaṃ gacchati, tassa dhammavarassa namoti sambandho. Tattha asambudhanti asambujjhanto, yathāsabhāvaṃ appaṭivijjhanatoti vuttaṃ hoti. Hetuattho hettha antapaccayo. Yanti aniyamato sapariyattiko navalokuttaradhammo kammabhāvena niddiṭṭho. Buddhanisevitanti tasseva visesanaṃ, sammāsambuddhena, paccekabuddhasāvakabuddhehipi vā gocarāsevanabhāvanāsevanāhi yathārahaṃ nisevitaṃ, ajahitanti attho. Tattha pariyattiphalanibbānāni gocarāsevanavaseneva nisevitāni, maggo pana bhāvanāsevanavasenāpi paccavekkhaṇañāṇādivasena gocarāsevanavasenāpi nisevito. Bhavābhavanti bhavato bhavaṃ. Atha vā hīnapaṇītādivasena khuddakaṃ mahantañca bhavanti attho. Vuḍḍhatthopi hi a-kāro dissati asekkhā dhammātiādīsu (dha. sa. tikamātikā 11) viya. Atha vā bhavoti vuḍḍhi, abhavoti hāni. Bhavoti vā sassatadiṭṭhi, abhavoti ucchedadiṭṭhi . Vuttappakāro bhavo ca abhavo ca bhavābhavo, taṃ bhavābhavaṃ. Gacchatīti upagacchati. Jīvalokoti sattaloko. Avijjādikilesajālaviddhaṃsinoti dhammavisesanaṃ. Tattha na vidati dhammānaṃ yathāsabhāvaṃ na vijānātīti avijjā, aññāṇaṃ. Sā ādi yesaṃ taṇhādīnaṃ, teyeva kilissanti etehi sattāti kilesā, teyeva ca sattānaṃ vibādhanaṭṭhena jālasadisāti jālaṃ, taṃ viddhaṃseti sabbaso vināseti sīlenāti avijjādikilesajālaviddhaṃsī, tassa.
以慈悲为本，简要称赞世尊以诸完满智慧品德后，讚言：「现今众生难以称颂正法。」此处所称“众生难以称颂正法”，与佛所驾之法相应。所谓众生未悟者，因无明不知实性，因缘即灭，是因缘果关系。此处讲起之道理表明：众生因无明烦恼束缚，在轮回中循坏，习气难消。所谓“奉持佛法”，专指遵行三乘教法，尊奉圣贤，包括正觉者、独觉者及其弟子，皆依其所宜，思想及修习所合。此奉持法指的是正法教义与修习的实践，且建立于智慧观察。诸有生死轮回，亦分高下，含小与大。此无生法殊胜难见，就如经典论说。或有增长，或有减少，即恒常观或断灭观。所谓生死即存在与无存在，是以存在和无存在二类名目集结。此生即前往，众生间之界。无明等为烦恼之根，由此断故称无明与愚痴，所断即烦恼；而诸烦恼亦令众生痛苦忧烦，是烦恼网。此网为无明等所织，破除此网即为断烦恼，亦即戒行。
Nanu cettha sapariyattiko navalokuttaradhammo adhippeto, tattha ca maggoyeva kilese viddhaṃseti, netareti ce? Vuccate – maggassāpi nibbānamāgamma kilesaviddhaṃsanato nibbānampi kilese viddhaṃseti nāma, maggassa kilesaviddhaṃsanakiccaṃ phalena niṭṭhitanti phalampi ‘‘kilesaviddhaṃsī’’ti vuccati, pariyattidhammopi kilesaviddhaṃsanassa upanissayapaccayattā ‘‘kilesaviddhaṃsī’’ti vattuṃ arahatīti na koci doso. Dhammavarassa tassāti pubbe aniyamitassa niyāmakavacanaṃ. Tattha yathānusiṭṭhaṃ paṭipajjamāne catūsu apāyesu saṃsāradukkhe ca apatamāne dhāretīti dhammo. Vuttappakāro dhammo eva attano uttaritarābhāvena varo pavaro anuttaroti dhammavaro, tassa dhammavarassa namo atthūti attho.
但若说循此因缘关系乃表诸烦恼断灭，有无二法生灭即因果之流转，或者说只有道的烦恼断灭，宁非他故？答曰：就如证得涅槃的因缘，因烦恼断灭而证入涅槃，谓“烦恼断灭者”，此辞既含于大道因果，则无谬。之所以称此亦应作阿拉汉，即无过失者。前文所称无序者系指无明、烦恼等非能随行之制约条件。依此法规，若行于断尽诸恶趣之途，达成无暇涅槃，彼为明理者，理法明矣。此谓尊荣法宝，故敬礼其法。
Evaṃ saṅkhepanayeneva sabbadhammaguṇehi saddhammaṃ thometvā idāni ariyasaṅghaṃ thometuṃ guṇehītiādimāha. Tattha guṇehi yo yutto, tamariyasaṅghaṃ namāmīti sambandho. Sīlādayo guṇā cettha lokiyalokuttarā adhippetā. ‘‘Vimuttivimuttiñāṇa’’nti vattabbe ekadesasarūpekasesanayena ‘‘vimuttiñāṇa’’nti vuttaṃ, ādisaddapariyāyena pabhutisaddena vā vimuttiggahaṇaṃ veditabbaṃ. Tattha vimuttīti phalaṃ. Vimuttiñāṇanti paccavekkhaṇañāṇaṃ. Pabhuti-saddena chaḷabhiññācatupaṭisambhidādayo guṇā saṅgahitāti daṭṭhabbā. Kusalatthikānaṃ janānaṃ puññātisayavuḍḍhiyā khettasadisattā khettanti āha ‘‘khettaṃ janānaṃ kusalatthikāna’’nti. Khittaṃ bījaṃ mahapphalabhāvakaraṇena tāyatīti hi khettaṃ. Ariyasaṅghanti ettha ārakattā kilesehi, anaye na iriyanato, aye ca iriyanato, sadevakena lokena ‘‘saraṇa’’nti araṇīyato upagantabbato, upagatānañca tadatthasiddhito ariyā, aṭṭha ariyapuggalā, ariyānaṃ saṅgho samūhoti ariyasaṅgho, taṃ ariyasaṅghaṃ.
如是以概略总结的方法，以诸法的所有特质称赞正法，如今当以诸功德称赞圣僧团，故言「以诸功德称赞」起首。所谓与诸功德相应者，即称敬圣僧团之义。戒等功德，此处按世俗与出世间分为上位存在。所谓「解脱的解脱智」当以十一种不同样式之分别相表示，此中「解脱智」之说，应以开头语义和多用语句来认识其内涵。解脱即为果位，「解脱的解脱智」即为正观智。诸多种类的智慧中，借助广泛五通及分别智等各种功德应予汇集观察。为善根成熟之人，因功德增长如田地等，他称田为「致田」。田地是因具有广种之果实使种子滋长而命名。圣僧团意指由护持除垢，而非出于私利；由为避难的诸天所资助且进至彼岸的圣者组成，八类圣人及圣者之总体即为圣僧团。
Idāni ratanattayapaṇāmajanitaṃ kusalābhisandaṃ yathādhippete payojane niyojetvā attanā saṃvaṇṇiyamānassa vinayassa sakalasāsanamūlabhāvadassanamukhena saṃvaṇṇanākaraṇassāpi sāsanamūlataṃ dassetuṃ iccevamiccādigāthādvayamāha. Puññābhisandanti puññoghaṃ, puññappavāhaṃ puññarāsinti attho. Tassānubhāvenāti tassa yathāvuttassa puññappavāhassa ānubhāvena balena hatantarāyo vinayaṃ vaṇṇayissanti sambandho.
现在以宝珠三种礼敬所生之善根，依其所应用途所感召，自身所详细叙述之律，显示其为诸教法根本用于说明法根本之义，故引经两偈。所谓善根聚集即福德如海，善根如潮流，善根如宝藏之义。其所感召者，指依理说之善根如潮流的感召力量，否则会障碍对律藏之描述的关系。
Aṭṭhitassa susaṇṭhitassa bhagavato sāsanaṃ yasmiṃ ṭhite patiṭṭhitaṃ hotīti yojetabbaṃ. Tattha yasminti yasmiṃ vinayapiṭake. Ṭhiteti pāḷito ca atthato ca anūnaṃ hutvā lajjīpuggalesu pavattanaṭṭhena ṭhite. Sāsananti sikkhattayasaṅgahitaṃ sāsanaṃ. Aṭṭhitassāti kāmasukhallikattakilamathānuyogasaṅkhāte antadvaye aṭṭhitassa, ‘‘parinibbutassapi bhagavato’’tipi vadanti. Susaṇṭhitassāti antadvayavirahitāya majjhimāya paṭipadāya suṭṭhu ṭhitassa. Amissanti bhāvanapuṃsakaniddeso, nikāyantaraladdhīhi asammissaṃ katvā anākulaṃ katvā vaṇṇayissanti vuttaṃ hoti. Nissāya pubbācariyānubhāvanti pubbācariyehi saṃvaṇṇitaṃ aṭṭhakathaṃ nissāya, na attano balenāti adhippāyo.
当说佛陀教法安住坚固。从中所立者，确指律藏所载。所谓安住即至少安心，修行时断除羞耻心者所安住之地。所谓教法即由三藏汇聚成之教理。关于安住有两种：一者系贪欲及其苦恼沉淀相续所产生的安住，二者为离此二者的中道修行所生安住。修行延续，断除杂乱，能如实描写，不违前辈经验，不是自力所能及，因而称为所依止。
Atha porāṇaṭṭhakathāsu vijjamānāsu puna vinayasaṃvaṇṇanā kiṃpayojanāti? Āha kāmañcātiādi. Tattha kāmanti ekantena, yathicchakaṃ vā, sabbasoti vuttaṃ hoti, tassa saṃvaṇṇitoyaṃ vinayoti iminā sambandho. Pubbācariyāsabhehīti mahākassapattherādayo pubbācariyā eva akampiyaṭṭhena uttamaṭṭhena ca āsabhā, tehi pubbācariyavarehīti vuttaṃ hoti. Kīdisā pana te pubbācariyāti? Āha ñāṇambūtiādi. Aggamaggañāṇasaṅkhātena ambunā salilena niddhotāni nissesato āyatiṃ anuppattidhammatāpādanena dhotāni visodhitāni rāgādīni tīṇi malāni kāmāsavādayo ca cattāro āsavā yehi te ñāṇambuniddhotamalāsavā, tehi khīṇāsavehīti attho. Khīṇāsavabhāvepi na ete sukkhavipassakāti āha ‘‘visuddhavijjāpaṭisambhidehī’’ti. Tattha vijjāti tisso vijjā, aṭṭha vijjā vā. Paṭisambhidāppattesupi mahākassapattherādīnaṃ uccinitvā gahitatāya tesaṃ saddhammasaṃvaṇṇane sāmatthiyaṃ sātisayanti dassento āha ‘‘saddhammasaṃvaṇṇanakovidehī’’ti.
复次在古注疏中为何还回到律藏的说明？说乃因有欲等原因。欲指的是完全随欲，即一切之欲求；此说即律藏中此处之关联。所谓前辈，即大咖萨巴长老等为不动心、志向最上者，是为前辈贤首。何为前辈？曰智慧之火光等。由利益与方法之智慧辅导灌洗，洗净三毒烦恼等四种烦恼，便是断尽烦恼。即便于断烦恼的境地仍非何等安乐明澈者，故称为「清净智慧的分别智者」。此处智慧有三种或八种。谈及分别智的兴盛，即大咖萨巴长老等所体现之能力，能正确说明经藏义理，所以称为「善说经藏之能手」。
Kilesajātaṃ, parikkhārabāhullaṃ vā sallikhati tanuṃ karotīti sallekho, appicchatādiguṇasamūho, idha pana khīṇāsavādhikārattā parikkhārabāhullassa sallikhanavaseneva attho gahetabbo. Sallekhena nibbattaṃ sallekhiyaṃ, tasmiṃ sallekhiye, dhutaṅgapariharaṇādisallekhapaapattiyanti vuttaṃ hoti. Nosulabhūpamehīti sallekhapaṭipattiyā ‘‘asukasadisā’’ti natthi sulabhā upamā etesanti nosulabhūpamā, tehi. Mahāvihārassāti iminā nikāyantaraṃ paṭikkhipati . Vihārasīsena hettha tattha nivāsīnañceva tehi samaladdhikānañca sabbesaṃ bhikkhūnaṃ gahaṇaṃ daṭṭhabbaṃ. Tasmā tesaṃ mahāvihāravāsīnaṃ diṭṭhisīlavisuddhiyā pabhavattena saññāṇabhūtattā dhammasaṅgāhakā mahākassapattherādayo ‘‘mahāvihārassa dhajūpamā’’ti vuttā, tehi ayaṃ vinayo saṃvaṇṇito sammā anūnaṃ katvā vaṇṇito. Kathanti āha ‘‘cittehi nayehī’’ti. Vicittehi nayehi sambuddhavaranvayehi sabbaññubuddhavaraṃ anugatehi, bhagavato adhippāyānugatehi nayehīti vuttaṃ hoti.
「烦恼生起」及「烦恼增盛」称为染污。染污即污染之集成。此处言断尽烦恼者，乃断尽烦恼增长的染污。所谓染污入侵，此染污即为烦恼于心的旋涡与所致之染污，称为染污。由染污而得已息灭，乃曰已息灭。有称「击碎染污」言染污修除法、得解脱之义。此处称大寺者，排除其他派别。住持寺院房舍之僧团总集，应视为全体比库之家。故因大寺诸僧生起正确见解、持戒清净、具慧觉知，被喻为「大寺之旗帜」。律藏据此令成。说此者谓「指导心念」。心念之引导，乃随佛出世次第，随具足般若之如来王引领。
Evaṃ porāṇaṭṭhakathāya anūnabhāvaṃ dassetvā idāni attano saṃvaṇṇanāya payojanavisesaṃ ajjhesakañca dassetuṃ saṃvaṇṇanātiādimāha. Tattha saṅkhatattāti racitattā. Na kañci atthaṃ abhisambhuṇātīti na kañci atthaṃ sādheti.
如此示现古注疏至少部分存在，现在欲为自身所述之目的及特别示现，云「记述」等。所谓「有成」即已成，非无所成就，非不得成就者也。
Saṃvaṇṇanaṃ tañcātiādinā attano saṃvaṇṇanāya karaṇappakāraṃ dasseti. Tattha tañca idāni vuccamānaṃ saṃvaṇṇanaṃ samārabhanto sakalāyapi mahāaṭṭhakathāya idha gahetabbato mahāaṭṭhakathaṃ tassā idāni vuccamānāya saṃvaṇṇanāya sarīraṃ katvā mahāpaccariyaṃ yo vinicchayo vutto, tatheva kurundīnāmādīsu vissutāsu aṭṭhakathāsu yo vinicchayo vutto, tatopi vinicchayato yuttamatthaṃ apariccajanto antogadhattheravādaṃ katvā saṃvaṇṇanaṃ sammā samārabhissanti padatthasambandho veditabbo. Ettha ca attho kathīyati etāyāti aṭṭhakathā ttha-kārassa ṭṭha-kāraṃ katvā. Mahāpaccariyanti mahāpaccarīnāmikaṃ. Ettha ca paccarīti uḷumpaṃ vuccati, tasmiṃ nisīditvā katattā tameva nāmaṃ jātaṃ. ‘‘Kurundīvallivihāro nāma atthi, tattha katattā ‘kurundī’ti nāmaṃ jāta’’nti vadanti. Ādisaddena andhakaṭṭhakathaṃ saṅkhepaṭṭhakathañca saṅgaṇhāti.
“Saṃvaṇṇanaṃ”即对于自身介绍的方式、手段予以说明。这里“saṃvaṇṇanaṃ”如今被称作介绍，开始着手完整大注疏时，应在此处采纳大注疏之说。如今对该介绍施以整体身形，并明示所谓大综论的判别；同样地，在论述诸如库伦迪（kurundī）等名著注疏时，也应内涵判别意义，不放弃相应的理义。介绍必须以完整适切之方式展开，且词义关系当被辨析。本段谓讲义即是就此注疏作者释其注疏之作法。“大综论”是对诸大注疏名号的称呼。文中“paccari”意为“靠近，坐于其上”，即作者取名于著作之本体存在处。如所谓“库伦迪藤蔓庵”即是名所缘，取其所作而得名。最初音节称为“dark commentary”（暗注）及“summary commentary”（简略注释），统称为注疏的汇合。
Yuttamatthanti mahāaṭṭhakathānayena, catubbidhavinayayuttiyā vā yuttamatthaṃ. ‘‘Aṭṭhakathaṃyeva gahetvā saṃvaṇṇanaṃ karissāmī’’ti vutte aṭṭhakathāsu vuttattheravādānaṃ bāhirabhāvo siyāti tepi antokattukāmo ‘‘antogadhatheravāda’’nti āha, theravādepi antokatvāti vuttaṃ hoti.
所谓“适切义”意指由大注疏使用，包括对律经四种分类的协调义。说“唯取注疏而行介绍”的表述，指涉诸注疏中指出的长老派宗派的外在现象，且有人称其为“内藏之长老派”，因此长老派本身亦称“内藏的”，即被宣称为长老教派。
Taṃ meti gāthāya sotūhi paṭipajjitabbavidhiṃ dasseti. Tattha dhammappadīpassāti dhammo eva mohandhakāraviddhaṃsanato padīpasadisattā padīpo assāti dhammappadīpo, bhagavā, tassa. Patimānayantāti pūjentā manasā garuṃ karontā nisāmentu suṇantu.
该诗句示范应依循之规则，其中“法灯明”是指法本身，无明所覆之破除者，法如明灯般照亮。世尊即为那灯。示意应当虔敬礼拜并内心隆重庄敬，希求其心沉静安闻。
Buddhenātiādinā attano saṃvaṇṇanāya āgamanasuddhidassanamukhena pamāṇabhāvaṃ dassetvā anusikkhitabbataṃ dasseti. Tattha yatheva buddhena yo dhammo vinayo ca vutto, so tassa buddhassa yehi puttehi mahākassapattherādīhi tatheva ñāto, tesaṃ buddhaputtānaṃ matimaccajantā sīhaḷaṭṭhakathācariyā yasmā pure aṭṭhakathā akaṃsūti sambandho veditabbo. Tattha dhammoti suttābhidhamme saṅgaṇhāti. Vinayoti sakalaṃ vinayapiṭakaṃ. Vuttoti pāḷito ca atthato ca buddhena bhagavatā vutto. Na hi bhagavatā abyākataṃ nāma tantipadaṃ atthi, tattha tattha bhagavatā pavattitapakiṇṇakadesanāyeva hi aṭṭhakathā. Tatheva ñātoti yatheva buddhena vutto, tatheva ekapadampi ekakkharampi avināsetvā adhippāyañca avikopetvā ñāto viditoti attho. Tesaṃ matimaccajantāti tesaṃ buddhaputtānaṃ matisaṅkhātaṃ theraparamparāya uggahetvā ābhataṃ abbocchinnaṃ pāḷivaṇṇanāvasena ceva pāḷimuttakavasena ca pavattaṃ sabbaṃ aṭṭhakathāvinicchayaṃ apariccajantā. Aṭṭhakathā akaṃsūti mahāaṭṭhakathāmahāpaccariādikā sīhaḷaṭṭhakathāyo akaṃsu. ‘‘Aṭṭhakathāmakaṃsū’’tipi pāṭho, tatthāpi soyevattho.
“佛陀如是”等语用以示介绍的净信显现，并标示权威性。佛及律法本相当由佛陀及其诸大弟子如大咖萨巴长老等传承，诸佛子们以此传法不变，故古代锡兰注疏作者对此传承关系予以明证。此处“法”乃指经典及论义的统称，“律”指律藏所有。所谓“所说”意味经由世尊显露且具深义的开示。因世尊无一不可表述之实理，故注疏内容均依其所转法轮范围而演绎。诸佛弟子（佛子）即指由佛代为发扬、继承理义的长老世系。其传承包括成熟的巴利文白解及原始注疏，完全不摘漏，悉数承传，乃形成大注疏、释义及其增补，即所谓锡兰诸注疏名作。称“取注疏者”即指选择《大注疏》《大综论》等锡兰经典注疏集。
Tasmāti yasmā tesaṃ buddhaputtānaṃ adhippāyaṃ avikopetvā pure aṭṭhakathā akaṃsu, tasmā. Yaṃ aṭṭhakathāsu vuttaṃ, taṃ sabbampi pamāṇanti yojanā. Hīti nipātamattaṃ hetuatthassa tasmāti imināyeva pakāsitattā, avadhāraṇattho vā, pamāṇamevāti. Yadi aṭṭhakathāsu vuttaṃ sabbampi pamāṇaṃ, evaṃ sati tattha pamādalekhāpi pamāṇaṃ siyāti āha ‘‘vajjayitvāna pamādalekha’’nti, aparāparaṃ likhantehi pamādena satiṃ apaccupaṭṭhapetvā aññattha likhitabbaṃ aññattha likhanādivasena pavattitā pamādalekhā nāma, sā ca samantapāsādikāyaṃ tattha tattha sayameva āvibhavissati. Puna yasmāti padassa sambandhadassanavasena ayaṃ atthayojanā – yasmā aṭṭhakathāsu vuttaṃ idha imasmiṃ sāsane sikkhāsu sagāravānaṃ paṇḍitānaṃ pamāṇameva, yasmā ca ayaṃ vaṇṇanāpi bhāsantarapariccāgādimattavisiṭṭhatāya atthato abhinnā, tato eva pamāṇabhūtāva hessati, tasmā anusikkhitabbāti.
由于佛子们对教法传承稳固无激动，因此过去曾有注疏存在。所谓注疏中言及的“所有皆是标准”即语义连贯。以词性为例，“tasmi”或“hīti”等的因果关显明，此乃为方便记忆和总结辅助。所以标准要完整。若注疏中全无标准，必然产生诸多遗漏，故有“错书”的说法，意味着频繁标注错误、附加难以删除的记录，亟需删改整理。而注疏中论述的法义及翻译等极为严谨，故依此实行记忆和实践。
Tatoti tāhi aṭṭhakathāhi. Bhāsantarameva hitvāti sīhaḷabhāsaṃyeva apanetvā. Vitthāramaggañca samāsayitvāti porāṇaṭṭhakathāsu yathāṭhāne vattabbampi padatthavinicchayādikaṃ ativitthiṇṇena vacanakkamena ceva vuttameva atthanayaṃ appamattakavisesena punappunaṃ kathanena ca tattha tattha papañcitaṃ tādisaṃ vitthāramaggaṃ pahāya sallahukena atthaviññāpakena padakkamena ceva vuttanayasadisaṃ vattabbaṃ atidisitvā ca saṅkhepanayeneva vaṇṇayissāmāti adhippāyo. Sāratthadīpaniyaṃ pana vinayaṭīkāyaṃ ‘‘porāṇaṭṭhakathāsu upari vuccamānampi ānetvā tattha tattha papañcitaṃ ñatticatutthena kammena…pe… upasampannoti bhikkhūti ettha apalokanādīnaṃ catunnampi kammānaṃ vitthārakathā viya tādisaṃ vitthāramaggaṃ saṅkhipitvā’’ti vuttaṃ, taṃ tantikkamaṃ kañci avokkamitvāti ettheva vattuṃ yuttaṃ. Aññattha pāḷiyā vattabbaṃ aññattha kathanañhi tantikkamaṃ vokkamitvā kathanaṃ nāma. Tathā hi vuttaṃ ‘‘tatheva vaṇṇituṃ yuttarūpaṃ hutvā anukkamena āgataṃ pāḷiṃ pariccajitvā saṃvaṇṇanato sīhaḷaṭṭhakathāsu ayuttaṭṭhāne vaṇṇitaṃ yathāṭhāneyeva vaṇṇanato ca vuttaṃ ‘tantikkamaṃ kañci avokkamitvā’’’ti. Tasmā yathāvuttanayeneva attho gahetabbo. Kathaṃ pana vitthāramaggassa saṅkhipane vinicchayo na hīyatīti? Āha ‘‘vinicchayaṃ sabbamasesayitvā’’ti. Saṅkhipantopi punappunaṃ vacanādimeva saṅkhipanto, vinicchayaṃ pana aṭṭhakathāsu sabbāsupi vuttaṃ sabbampi asesayitvā, kiñcimattampi aparihāpetvāti vuttaṃ hoti. Tantikkamaṃ kañci avokkamitvāti kañci pāḷikkamaṃ anatikkamitvā, anukkameneva pāḷiṃ vaṇṇayissāmāti attho.
诸注疏中亦有“注释法”，先以锡兰文表达，后详解通达。而“详细途径”指旧时代注疏中于各处引用经文词义释述，用口传及书写反复论述，难于简明，故舍弃繁杂，意在以简显义。此乃纲领方针。律藏注疏中对此种方法亦有说明，如“旧注疏虽言繁复于这里添加详解，然三分论会意可简纯用”，此为广为接受的注释例证。所谓“轻重釐别”即因此采取新的更简明的阐释法。诗文及以巴利旧译相应解说“某处引用经文所言略加删减并复述”的例子。故应依注疏作者提示之意，采纳其法。如何将繁杂详细途径化为简略则有内在逻辑，曰“完善判别，一一依序说明”，旨在平衡详略兼顾。虽简略释义，仍须保持对所有重要论点的完整捍卫。所谓“剪裁”或“保留”，以及“对巴利词的续写阐述”等，皆含此意。
Suttantikānaṃ vacanānamatthanti verañjakaṇḍādīsu āgatānaṃ jhānakathādīnaṃ suttantavacanānaṃ sīhaḷaṭṭhakathāsu ‘‘suttantikānaṃ bhāro’’ti vatvā avaṇṇitabbaṭṭhānaṃ atthaṃ taṃtaṃsuttānurūpaṃ sabbaso paridīpayissāmāti adhippāyo. Hessatīti bhavissati, karīyissatīti vā attho. Ettha ca paṭhamasmiṃ atthavikappe ‘‘bhāsantarapariccāgādikaṃ catubbidhaṃ kiccaṃ nipphādetvā suttantikānaṃ vacanānamatthaṃ paridīpayantī ayaṃ vaṇṇanā bhavissatī’’ti vaṇṇanāvasena samānakattukatā veditabbā. Pacchimasmiṃ atthavikappe pana ‘‘heṭṭhā vuttabhāsantarapariccāgādikaṃ katvā suttantikānaṃ vacanānamatthaṃ paridīpayantī ayaṃ vaṇṇanā amhehi karīyissatī’’ti evaṃ ācariyavasena samānakattukatā veditabbā.
对于经藏中各部分语句的意义，本注疏依据《狮子吼经疏》等锡兰注释，称其为「经藏部分之重担」，即担当对各经藏语句整体彻底阐明之重责。其意为：或谓为将来必有、须当作之事。在此初次义文部分，云『相应外语等四种作业止息后，阐明经藏文义，此注疏将成为』，可知作者有意自结此针对此文义之注疏；至后次义文，则谓『在下部作外语等释义后，吾等必作此经藏语句文义之注疏』，显作为教师言语均一致之意涵。
Ganthārambhakathāvaṇṇanānayo niṭṭhito. · 论典开端语释之方法已完结。
Bāhiranidānakathā
外缘缘起说
Idāni saṃvaravinayapahānavinayādīsu bahūsu vinayesu attanā ‘‘taṃ vaṇṇayissaṃ vinaya’’nti evaṃ saṃvaṇṇetabbabhāvena paṭiññātaṃ vinayaṃ dassento āha tatthātiādi. Tattha tatthāti yathāvuttāsu gāthāsu. Tāva-saddo paṭhamanti imasmiṃ atthe daṭṭhabbo, tena paṭhamaṃ vinayaṃ vavatthapetvā pacchā tassa vaṇṇanaṃ karissāmāti dīpeti. Vavatthapetabboti niyametabbo. Tenetaṃ vuccatīti yasmā vavatthapetabbo, tena hetunā etaṃ vinayo nāmātiādikaṃ niyāmakavacanaṃ vuccatīti attho. Assāti vinayassa. Mātikāti uddeso. So hi niddesapadānaṃ jananīṭhāne ṭhitattā mātā viyāti ‘‘mātikā’’ti vuccati.
现在在诸多律藏中，以自身所知作「此为我所作之律注」等自我标示，显示所作律藏，此处即可见所作律注之存在。言「此处」者，谓依照各处所循约定语句。如云『于是』开头之诗句。首先必须明了此中义意，先详释律藏，随后作注疏，此谓作明。所谓详释，意即应有所条例规章。因所谓应有条例，即律藏之由来者，故称为条例。所谓条例者，即律的母体。母体者，意指产生说明语句所在之根本处，所以称「母体」。
Idāni saṃvaṇṇetabbamatthaṃ mātikaṃ paṭṭhapetvā dassento āha vuttaṃ yenātiādi. Idaṃ vuttaṃ hoti – etaṃ tena samayena buddho bhagavā verañjāyaṃ viharatītiādinidānavacanapaṭimaṇḍitaṃ vinayapiṭakaṃ yena puggalena vuttaṃ, yasmiṃ kāle vuttaṃ, yasmā kāraṇā vuttaṃ, yena dhāritaṃ, yena ca ābhataṃ, yesu patiṭṭhitaṃ, etaṃ yathāvuttavidhānaṃ vatvā tato tena samayenātiādipāṭhassa atthaṃ anekappakārato dassento vinayassa atthavaṇṇanaṃ karissāmīti.
现在立定此应作之注疏母体，展示且言曰「依据所说」等。所谓「所说」即指当时世尊住于疲劳之地等缘由所在的律藏，彼由某人所说，何时说，因何说，何人持此，何地含有，此种依据由此而立，且一一详陈，旨在以多种方式说明律藏文义，进而使律藏之义得以注释。
Ettha ca vuttaṃ yena yadā yasmāti idaṃ vacanaṃ tena samayena buddho bhagavātiādinidānavacanamattaṃ apekkhitvā vattukāmopi visuṃ avatvā ‘‘nidānena ādikalyāṇaṃ, idamavocāti nigamanena pariyosānakalyāṇa’’nti vacanato nidānanigamanānipi satthudesanāya anuvidhānattā tadantogadhānevāti nidānassāpi vinayapāḷiyaṃyeva antogadhattā vuttaṃ yena yadā yasmāti idampi vinayapiṭakasambandhaṃyeva katvā mātikaṃ ṭhapeti. Mātikāya hi etanti vuttaṃ vinayapiṭakaṃyeva sāmaññato sabbattha sambandhamupagacchati.
又云「于是某时某日」之语，为当时世尊所说之缘起缘灭之文，以此根本语句，结合出家律藏，立注疏母体。母体云『如此』，即律藏有此类一般相通的紧密联系之义。
Idāni pana taṃ visuṃ nīharitvā dassento tattha vuttaṃ yenātiādimāha. Tatthāti tesu mātikāpadesu. Idanti tena samayenātiādinidānavacanaṃ. Hi-saddo yasmāti attho daṭṭhabbo, yasmā buddhassa bhagavato attapaccakkhavacanaṃ na hoti, tasmāti vuttaṃ hoti. Attapaccakkhavacanaṃ na hotīti attanā paccakkhaṃ katvā vuttavacanaṃ na hoti. Atha vā attano paccakkhakāle dharamānakāle vuttavacanaṃ na hoti. Tadubhayenāpi bhagavato vuttavacanaṃ na hotīti attho.
今将上述详尽说明剔除后，展示其中云「依据」等语。所谓此处「处」者即指母体语句。所谓「是语」须明，因世尊之言非反证之言，故称为是语。所谓反证之言非者，即非己方反证而作非是言也。或己方作证时言非是语，或彼时互作证时言非是语，而今双方言世尊所说非是语之意。
Paṭhamamahāsaṅgītikathāvaṇṇanā第一次大结集语释
Paṭhamamahāsaṅgīti nāma cesāti ettha ca-saddo vattabbasampiṇḍanattho, upaññāsattho vā, upaññāsoti ca vākyārambho vuccati. Esā hi ganthakārānaṃ pakati, yadidaṃ kiñci vatvā puna aparaṃ vattumārabhantānaṃ ca-saddappayogo. Yathāpaccayaṃ tattha tattha desitattā vippakiṇṇānaṃ dhammavinayānaṃ sabhāgatthavasena saṅgahetvā gāyanaṃ kathanaṃ saṅgīti, mahāvisayattā pūjanīyattā ca mahatī saṅgīti mahāsaṅgīti. Dutiyādiṃ upādāya cesā ‘‘paṭhamamahāsaṅgītī’’ti vuttā. Nidadāti desanaṃ desakālādivasena aviditaṃ viditaṃ katvā nidassetīti nidānaṃ, tattha kosallatthaṃ.
“初次大合诵”之名，是指本经文中此词义包含广泛：或为注释的内容，或为注释句首启用的引言。此乃诸论书作者聚合汇编之术语，因其于叙述所言后，又再开始不同的叙述，故称该词为“合诵”。依照先后因缘，如是将先说的与后说的、散乱的律藏与经藏诸义，汇集于一处，以供诵唱和讲说，此谓合诵。此因其内容宏大广泛，盛大尊贵，于是称为“初次大合诵”。接续序言云“初次大合诵”，即以此为第一大合诵也。至于下诵时述说时间等，或是已知未曾知悉、均已说明等，皆称为序论，此亦聪明之用也。
Veneyyānaṃ maggaphaluppattihetubhūtāva kiriyā nippariyāyena buddhakiccanti āha ‘‘dhammacakkappavattanañhi ādiṃ katvā’’ti. Tattha satipaṭṭhānādidhammo eva pavattanaṭṭhena cakkanti dhammacakkaṃ, cakkanti vā āṇā, taṃ dhammato anapetattā dhammacakkaṃ, dhammena ñāyena cakkantipi dhammacakkaṃ. Katabuddhakicceti niṭṭhitabuddhakicce bhagavati lokanātheti sambandho. Kusinārāyanti samīpatthe etaṃ bhummavacanaṃ. Upavattane mallānaṃ sālavaneti tassa nagarassa upavattanabhūtaṃ mallarājūnaṃ sālavanuyyānaṃ dasseti. Tattha nagaraṃ pavisantā uyyānato upecca vattanti gacchanti etenāti ‘‘upavattana’’nti uyyānassa ca nagarassa ca majjhe sālavanaṃ vuccati. Kusinārāya hi dakkhiṇapacchimadisāya taṃ uyyānaṃ hoti, tato uyyānato sālavanarājivirājito maggo pācīnābhimukho gantvā nagarassa dakkhiṇadvārābhimukho uttarena nivatto, tena maggena manussā nagaraṃ pavisanti, tasmā taṃ ‘‘upavattana’’nti vuccati. Tattha kira upavattane aññamaññasaṃsaṭṭhaviṭapānaṃ sampannachāyānaṃ sālapantīnamantare bhagavato parinibbānamañco paññatto, taṃ sandhāya vuttaṃ ‘‘yamakasālānamantare’’ti. Upādīyati kammakilesehīti upādi, vipākakkhandhā kaṭattā ca rūpaṃ. Tadeva kammakilesehi sammā appahīnatāya seso, natthi ettha upādisesoti anupādisesā, nibbānadhātu, tāya. Itthambhūtalakkhaṇe cāyaṃ karaṇaniddeso. Parinibbāneti nimittatthe bhummaṃ, parinibbānahetu tasmiṃ ṭhāne sannipatitānanti attho. Saṅghassa thero jeṭṭho saṅghatthero. Ettha ca saṅghasaddassa bhikkhusatasahassasaddasāpekkhattepi gamakattā therasaddena samāso yathā devadattassa garukulanti. Āyasmā mahākassapo dhammavinayasaṅgāyanatthaṃ bhikkhūnaṃ ussāhaṃ janesīti sambandho.
“诸瓦尼行果生成之理，即行为圆满乃佛事”，此云成说。由此处始，说明正念念处诸法为转动佛法之轮，其转动犹如转轮王之轮，亦谓“法轮”，这“法轮”因法之不动摇，是以称为转动的法轮，即能够用法智正确地转动法轮。所谓“完成佛事”，即圣世尊作为世间之主所成就的终了功事。此语出库西纳喻地附近。关于邻近所在之“开道”一词，是指摩揭罗王子们集合之园林，如实指明那园林为城中所在之拂树园。进入城内的人从园林绕行而入，此即“开道”之义，且其园南向西，自园至城南门之路，向北环绕，故称开道。园内树木茂密及众多树荫中，为尊者世尊安坐圆寂之处，有称“阴廊之间”，用于说明此为二叶厅之所在。所谓“执着业染”，执着即业的蒙蔽，因业果已断离形体，此处不可作执着物有，故称为无执。此即涅槃元素。此处以实体标识为立无漏涅槃之说明。所谓圆寂，所谓缘地，即缘由而生切实之处。僧团中的长老，是长老中年资最长者。此处再论僧名，虽达百千人众之称，取用长老名相以便行进传授，如同尊者提婆达多之家属名。“具寿尊者大咖萨巴因诵习法与律而生弘励之心”，此即关联义。
Tathā ussāhaṃ jananassa kāraṇamāha sattāhaparinibbutetiādi. Satta ahāni samāhaṭāni sattāhaṃ, sattāhaṃ parinibbutassa assāti sattāhaparinibbuto, sattāhaparinibbute subhaddena vuḍḍhapabbajitena vuttavacanamanussarantoti sambandho. Alaṃ, āvusotiādinā tena vuttavacanaṃ dasseti. Tattha alanti paṭikkhepavacanaṃ. Tena mahāsamaṇenāti nissakke karaṇavacanaṃ, tato mahāsamaṇato suṭṭhu muttā mayanti attho, upaddutā ca homa tadāti adhippāyo, homāti vā atītatthe vattamānavacanaṃ, ahumhāti attho. Ṭhānaṃ kho panetaṃ vijjatīti tiṭṭhati ettha phalaṃ tadāyattavuttitāyāti ṭhānaṃ, hetu. Khoti avadhāraṇe, etaṃ kāraṇaṃ vijjateva, no na vijjatīti attho. Kiṃ taṃ kāraṇanti? Āha yaṃ pāpabhikkhūtiādi. Ettha yanti nipātamattaṃ, kāraṇaniddeso vā, yena kāraṇena antaradhāpeyyuṃ, tadetaṃ kāraṇaṃ vijjatīti attho. Atīto atikkanto satthā ettha, etassāti vā atītasatthukaṃ, pāvacanaṃ. Padhānaṃ vacanaṃ pāvacanaṃ, dhammavinayanti vuttaṃ hoti. Pakkhaṃ labhitvāti alajjīpakkhaṃ labhitvā. Na cirassevāti na cireneva. Yāva ca dhammavinayo tiṭṭhatīti yattakaṃ kālaṃ dhammo ca vinayo ca lajjīpuggalesu tiṭṭhati.
接着论述此生起弘励之因，曰经历七日冥思七周，七周已满时，尊者苏毗陀座下老年具德僧子述说已圆寂的尊者大咖萨巴之言语，且以阿阇世及其他“阿劫比库”等名明显，表达曾限时诵持经律不间断。语带排除异说。由此知，表示大沙门的概念，由此称为“大沙门”，意谓“完全自由之人”，更有前行的思想。语中“有处”，意为立处，所在。确有其果报，故称为“本处、缘由”，而非没有之义。所谓“因缘”，是谓原因，指造恶比库（一类僧团成员）等，因其起恶业而后消失，这即是原因。已过而超越者，为觉者，即已建树教法法门者，言讼谓“彼法谓正法与律法”。正是已获正法律法的人。以此为主旨，意在阐明修习正法律法之重要。所谓“取得阵地”，谓扬名遍行，无久远之意。摩诃迦叶闻教时称“不久而久存”，即教法与律法将久存于不贪欲者中恒存之意。
Vuttañhetaṃ bhagavatāti parinibbānamañce nipannena bhagavatā vuttanti attho. Desito paññattoti suttābhidhammapiṭakasaṅgahitassa dhammassa ceva vinayapiṭakasaṅgahitassa vinayassa ca atisajjanaṃ pabodhanaṃ desanā. Tasseva pakārato ñāpanaṃ asaṅkarato ṭhapanaṃ paññāpanaṃ. So vo mamaccayena satthāti so dhammavinayo tumhākaṃ mamaccayena satthā mayi parinibbute satthukiccaṃ sādhessati. Sāsananti pariyattipaṭipattipaṭivedhavasena tividhaṃ sāsanaṃ, nippariyāyato pana sattattiṃsa bodhipakkhiyadhammā. Addhaniyanti addhānakkhamaṃ, tadeva ciraṭṭhitikaṃ assa bhaveyyāti sambandho.
“如尊者言是佛陀”，指尊者圆寂时之言，是诸经律三藏集成而成之法教与戒律集成中的修习法门。由此表明对所言的辨识及阐明，而非混淆。此意谓“那位师长”的称谓，表明法与律因此为“你们的那位师长”，与佛陀此处圆寂时职责相承。教法，意谓总体教法传承、守持、践行三重训诂，谓三重教法。所谓“教法三”，依其流布行为分别而得，以三十七助道品为圆满结局。该义连接自然深刻法理，说明此教法久远恒常。
Idāni sammāsambuddhena attano kataṃ anuggahavisesaṃ vibhāvento āha yañcāhaṃ bhagavatātiādi. Tattha yañcāhanti etassa anuggahitoti etena sambandho. Tattha yanti yasmā, yena kāraṇenāti vuttaṃ hoti. Kiriyāparāmasanaṃ vā etaṃ, tena anuggahitoti ettha anuggahaṇaṃ parāmasati. Dhāressasītiādikaṃ bhagavatā mahākassapattherena saddhiṃ cīvaraparivattanaṃ kātukāmena vuttavacanaṃ. Dhāressasi pana me tvaṃ kassapāti ‘‘kassapa, tvaṃ imāni paribhogajiṇṇāni paṃsukūlāni pārupituṃ sakkhissasī’’ti vadati, tañca kho na kāyabalaṃ sandhāya, paṭipattipūraṇaṃ pana sandhāya evamāha. Sāṇāni paṃsukūlānīti matakaḷevaraṃ paliveṭhetvā chaḍḍitāni tumbamatte kimayo papphoṭetvā gahitāni sāṇavākamayāni paṃsukūlacīvarāni. Rathikādīnaṃ yattha katthaci paṃsūnaṃ upari ṭhitattā abbhuggataṭṭhena tesu kūlamivāti paṃsukūlaṃ. Atha vā paṃsu viya kucchitabhāvaṃ ulati gacchatīti paṃsukūlanti paṃsukūlasaddassa attho daṭṭhabbo. Nibbasanānīti niṭṭhitavasanakiccāni, paribhogajiṇṇānīti attho. Ekameva taṃ cīvaraṃ anekāvayavattā bahuvacanaṃ kataṃ. Sādhāraṇaparibhogenāti attanā samānaparibhogena, sādhāraṇaparibhogena ca samasamaṭṭhapanena ca anuggahitoti sambandho.
接着，正觉者将其所作之特别辅导详明阐述，曰“我尊所说者”等。此中，“我尊所说”意即“所辅导”。“缘于何者”谓将作事相关之因果称述曰辅导。此处包含行为之劝诫，故谓之辅导。以长老大神咖萨巴为例，与尊者共转衣服，此为发出教化之示现语。然其语又称“你将穿此尘衣”，此语非依身力，全凭修行实践。尘衣，指斑驳积尘的衣服，因破旧而成，互有碎裂并且曾被缝缀，故称为尘衣。车马等交通工具上，若尘土落衣，上下纠缠，摇晃行走，形似尘衣。此即尘衣一词之义释。所谓涅槃安住，意谓完成最终的涅槃功德，受用既往贪染衣服已成过去。此处一衣复数，谓有多重部件组成。所谓普通使用，为自己同等使用，此谓普通使用和恒常持守，相关义理。
Idāni navānupubbavihārachaḷabhiññāppabhede uttarimanussadhamme attanā samasamaṭṭhapanatthāya bhagavatā vuttaṃ kassapasaṃyutte (saṃ. ni. 2.152) āgataṃ pāḷiṃ peyyālamukhena ādiggahaṇena ca saṅkhipitvā dassento āha ahaṃ, bhikkhavetiādi. Tattha yāvade ākaṅkhāmīti yāvadeva ākaṅkhāmi, yattakaṃ kālaṃ icchāmīti attho, ‘‘yāvadevā’’tipi pāṭho. Navānupubbavihārachaḷabhiññāppabhedeti ettha navānupubbavihāro nāma anupaṭipāṭiyā samāpajjitabbabhāvato evaṃsaññitā nirodhasamāpattiyā saha aṭṭha rūpārūpasamāpattiyo. Chaḷabhiññā nāma āsavakkhayañāṇena saddhiṃ pañcābhiññāyo. Attanā samasamaṭṭhapanenāti ‘‘ahaṃ yattakaṃ kālaṃ yattake samāpattivihāre abhiññāyo ca vaḷañjemi, tathā kassapopī’’ti evaṃ yathāvuttauttarimanussadhamme attanā samasamaṃ katvā ṭhapanena, idañca uttarimanussadhammasāmaññena therassa pasaṃsāmattena vuttaṃ, na bhagavatā saddhiṃ sabbathā samatāya. Bhagavato hi guṇavisesaṃ upādāya sāvakā paccekabuddhā ca kalampi kalabhāgampi na upenti, tassa kimaññaṃ āṇaṇyaṃ bhavissati aññatra dhammavinayasaṅgāyanāti adhippāyo. Tattha tassāti tassa anuggahassa, tassa meti vā attho gahetabbo. Potthakesu hi kesuci ‘‘tassa me’’ti pāṭho dissati. Āṇaṇyaṃ aṇaṇabhāvo. Sakakavacaissariyānuppadānenāti ettha cīvarassa nidassanavasena kavacasseva gahaṇaṃ kataṃ, samāpattiyā nidassanavasena issariyaṃ gahitaṃ.
如今转说新修行之九次渐次生活，以及六通差别证量的渐次涵义。对此，尊者以集成之侍者咖萨巴结集经藏法藏两者，简明阐述说：我，尊者比库，至此乃愿，至此时刻希求。亦有古本译为“至此而已”。所谓九次渐次生活，意即依序行进、断除，自行修习，以取得八种色界及无色界定。所谓六通，即与断除阿沙藐三藐三菩提之漏净智，合称五种随行通。所谓自我统一，是说“我在这时间内，在此地实现修行，诸证量增长，如彼咖萨巴亦然”，如此在上人时代内自行统一修持。此语乃对晚期修行生活的赞扬，但并非尊者与诸弟子时处处同一，也证明佛陀之道义与律之传承不虚，皆因有涵盖法律的结集使命。故“其道义”即指支撑此修持之正法与律法，若无此，则少有能用智慧悟解，唯有付诸法律诵持，此为此处所言之“护持”。其中“护持”一词，即此处所示意，即其因义。著述典籍处常有作“护持我者”的语句。所谓“异”和“非异”，此处为差别词。萨咖衣护体者示意，是衣服的覆盖，是以带通行力量，如防护之甲。用证量标示，乃昭示统摄功德。
Idāni yathāvuttamatthaṃ pāḷiyā vibhāvento āha yathāhātiādi. Tattha ekamidāhanti ettha idanti nipātamattaṃ. Ekaṃ samayanti ekasmiṃ samayeti attho. Pāvāyāti pāvānagarato. Addhānamaggappaṭipannoti dīghamaggappaṭipanno. Dīghapariyāyo hettha addhānasaddo. Sabbaṃ subhaddakaṇḍaṃ vitthārato veditabbanti pañcasatikakkhandhake āgataṃ subhaddakaṇḍaṃ idha ānetvā vitthāretabbaṃ.
现在，为了阐明如上所述之义，藉由巴利原文加以说明，故云「如……」等。其中，「ekamidāha」一词，「idā」仅为语气助词。「一时」，意为「在某一时」。「来自巴瓦」，意为来自巴瓦城。「行于长途之路者」，意为踏上漫长旅程之人，此处「旅途」一词乃「长途」之同义异语。「须巴陀章的全部内容应详细了知」，意谓应将五百结集篇集中所载之须巴陀章，移置此处详加阐释。
Tato paranti subhaddakaṇḍato paraṃ. Sabbaṃ subhaddakaṇḍaṃ vitthārato veditabbanti iminā ‘‘yaṃ na icchissāma, na taṃ karissāmā’’ti etaṃ pariyantaṃ subhaddakaṇḍapāḷiṃ dassetvā idāni avasesaṃ ussāhajananappakārappavattaṃ pāḷimeva dassento handa mayaṃ āvusotiādimāha. Tattha pure adhammo dippatīti ettha ‘‘adhammo nāma dasakusalakammapathapaṭipakkhabhūto adhammo’’ti sāratthadīpaniyaṃ (sārattha. ṭī. 1.paṭhamamahāsaṅgītikathāvaṇṇanā) vuttaṃ. Dhammasaṅgahaṇatthaṃ ussāhajananappasaṅgattā pana dhammavinayānaṃ asaṅgāyanahetudosagaṇo sambhavati, so eva ettha adhammo dippati tappaṭipakkho dhammo ca paṭibāhīyatīti vattabbaṃ. Api ca ‘‘adhammavādino balavanto honti dhammavādino dubbalā hontī’’ti vuccamānattā yena adhammena te subhaddavajjiputtakādayo adhammavādino, yena ca dhammena itare dhammavādinova honti. Teyeva idha ‘‘adhammo’’ ‘‘dhammo’’ti ca vattabbā. Tasmā sīlavipattiādihetuko pāpicchatādidosagaṇo adhammo, tappaṭipakkho sīlasampadādihetuko appicchatādiguṇasamūho dhammoti ca gahetabbaṃ. Pure dippatīti api nāma dippati. Atha vā yāva adhammo dhammaṃ paṭibāhituṃ samattho hoti, tato puretaramevāti attho. Dippatīti dippissati. Puresaddayogena hi anāgatatthe ayaṃ vattamānappayogo, yathā purā vassati devoti. Avinayoti pahānavinayādīnaṃ paṭipakkhabhūto avinayo.
由此善法集以后。凡所有善法集皆当详加分辨，借此可见“我不欲作，亦不作”之理，即显示彼处善法集末尾的内容，现以巴利文直译述显，并说明此用语为激励之用途。前文所谓『adhammo dippati』（非法显现），即“非法”称为离十善行之恶道所生。此义乃本旨开示。为集法规目的，激励之事结合教律的非聚合原因发生，故此处所说非法显现，谓其偏离正法、并且与之相反。又称“说非法者强，讲正法者弱”，即以非法强势者（如“苏巴达族”一类）乃非法护持者；以正法护持者则稍显弱小。此处正说非说皆当辨别。因此「非法」由恶法因生，即因嗔恨贪欲等恶业；「法」则由善业生，具戒德等善根之聚合。所谓“非法显现”是指目前非法已昌盛；未来只有当其能压倒法时，才称“非法”现起。故言“显现”即将显现之意。因前后之词配合，语境为未来，将来的事，比如过去云天王还在位。所谓“无戒”则是弃绝戒法等。
Tena hīti uyyojanatthe nipāto. Sakalanavaṅgasatthusāsanapariyattidhareti sakalaṃ suttageyyādinavaṅgaṃ ettha, etassa vā atthīti sakalanavaṅgaṃ, satthusāsanaṃ. Atthakāmena pariyāpuṇitabbato diṭṭhadhammikādipurisatthapariyattibhāvato ca ‘‘pariyattī’’ti tīṇi piṭakāni vuccanti, taṃ sakalanavaṅgasatthusāsanasaṅkhātaṃ pariyattiṃ dhārentīti sakalanavaṅgasatthusāsanapaayattidharā, tādiseti attho. Samathabhāvanāsinehābhāvena sukkhā lūkhā asiniddhā vipassanā etesanti sukkhavipassakā. Tipiṭakasabbapariyattippabhedadhareti tiṇṇaṃ piṭakānaṃ samāhāro tipiṭakaṃ, tadeva navaṅgādivasena anekabhedabhinnaṃ sabbaṃ pariyattippabhedaṃ dhārentīti tipiṭakasabbapariyattippabhedadharā.
由此缘故，当作总括回结的助词“tena hi”用以连接。说“一切九部经论为佛陀教法的传承载体”。这里“九部”者，即一切经咏等九部，意谓一切佛陀教法之总称。出于表达义理完整及正统继承，谓“三藏”为教法完整传承之标志，称其为“pariyatti”，即经律论三藏全集。通过止修之间的结合性，指出止者内涵清净苦乐断除，称为止修；观者具鉴察性，称为观修。此称“清净与断除”，即为修止观的二业，或曰止观修行者皆是止观波罗蜜伽蓝已。
Kissa panāti kasmā pana. Sikkhatīti sekkho. Tamevāha ‘‘sakaraṇīyo’’ti. Uparimaggattayakiccassa apariyositattā sakiccoti attho. Assāti anena. Bahukārattāti bahupakārattā. Assāti bhaveyya. Ativiya vissatthoti ativiya vissāsiko. Nanti ānandattheraṃ ovadatīti sambandho. Ānandattherassa kadāci asaññatāya navakāya saddhivihārikaparisāya janapadacārikācaraṇaṃ, tesañca saddhivihārikānaṃ ekakkhaṇe uppabbajjanañca paṭicca mahākassapatthero taṃ niggaṇhanto evamāha ‘‘na vāyaṃ kumārako mattamaññāsī’’ti. Ettha ca vā-saddo padapūraṇo, ayaṃ kumāro attano pamāṇaṃ na paṭijānātīti theraṃ tajjento āha. Tatrāti evaṃ sati.
此句意为“为何如此？因为何故？”《sekkha》意为学者、受教者。如语云“应作之事”（sakaraṇīya）。“没有完成之事及即将完成之事”意指断尽之前、未圆满之前需加以修习。此为助词。所谓“多次积习”即多劝勉、反复教导之意。谓“极为坚信”，此处乃善知识劝恩之语。提及阿难长老某时曾于无议论群（即新僧）中，及其信众跟随下，亦即大咖萨巴长老应声说：“我们小儿非愚昧无知。”此“kumāro”意为少年或小儿，此句表明长老否认幼稚无知，养成尊敬对方态度。因“vā”一词表语气填充，意指“此少年不知自身大小”，对长老的反驳回应。此句为释义原义。
Kiñcāpi sekkhoti idaṃ na sekkhānaṃ agatigamanasabbhāvena vuttaṃ, asekkhānaññeva pana uccinitvā gahitattāti daṭṭhabbaṃ. Tasmā ‘‘kiñcāpi sekkho, tathāpi thero āyasmantampi ānandaṃ uccinatū’’ti evamettha sambandho veditabbo, na pana kiñcāpi sekkho, tathāpi abhabbo agatiṃ gantunti yojetabbaṃ. Abhabbotiādi panassa sabhāvakathanaṃ. Tattha chandāti chandena sinehena. Agatiṃ gantunti akattabbaṃ kātuṃ. Pariyattoti adhīto uggahito.
还有所谓学者，虽然说他不过为学状态者，其实说受教者有不同发生结果。应观察所得知。故此说“有为学者，长老和具寿者亦曾训诫阿难”。因关系由此产生。此乃会堂辩论之语，如“愿望”与“爱憎”相关。所谓去不正见状态，不宜从事无益之法。所谓“精研义理”即深入学习、上达义理之意。
Rājagahaṃkho mahāgocaranti ettha gāvo caranti etthāti gocaro, gunnaṃ gocaraṭṭhānaṃ. Gocaro viyāti gocaro, bhikkhācaraṇaṭṭhānaṃ. So mahanto assāti mahāgocaraṃ, rājagahaṃ. Ukkoṭeyyāti nivāreyya.
王舍城广大耕地，此处“耕地”指牛群所牧之地。耕地常有两义，即田地亦是处所。善行之场地各异，牛牧场亦曰耕地。此处指“大耕地”，意为王舍城广阔区域。谓“ukkoṭeyya”为禁止、制止之义。
Sattasu sādhukīḷanadivasesūti ettha saṃvegavatthuṃ kittetvā kittetvā sādhukaṃ eva pūjāvasena kīḷanato sādhukīḷanaṃ. Upakaṭṭhāti āsannā. Vassaṃ upaneti upagacchati etthāti vassūpanāyikā.
「在七日善庆节中」，此处谓：以宣说令人生起厌离之事为由，以供养之名作纯粹欢庆，故称「善庆」。「临近」，意为将至、将来。「人们于此进入安居、靠近安居」，故称「安居入月」。
Tatra sudanti tassaṃ sāvatthiyaṃ, sudanti nipātamattaṃ. Ussannadhātukanti upacitapittasemhādidhātukaṃ. Samassāsetunti santappetuṃ. Dutiyadivaseti jetavanavihāraṃ paviṭṭhadivasato dutiyadivaseti vadanti. Viriccati etenāti virecanaṃ. Osadhaparibhāvitaṃ khīrameva virecananti khīravirecanaṃ. Yaṃ sandhāyāti yaṃ bhesajjapānaṃ sandhāya vuttaṃ. Bhesajjamattāti appamattakaṃ bhesajjaṃ. Appattho hi ayaṃ mattā-saddo mattā sukhapariccāgātiādīsu (dha. pa. 290) viya.
「于彼处」，即于彼沙瓦提城；「苏旦」仅为语气助词。「胆汁等界充盛」，意为胆汁、痰等诸界积聚旺盛。「为了使其宽慰」，意为为了使之满足安适。「第二日」，据说是指进入揭德林精舍之日的第二天。「以此泻下」，故称「泻药」。「以药浸制之乳即为乳泻药」，故称「乳泻药」。「所指向者」，即指所说的服用药物之事。「药量」，意为少量之药；此处「量」字意为「少」，如《法句》中「量者，于乐之舍弃……」等处之「量」字用法相同。
Khaṇḍaphullappaṭisaṅkharaṇanti ettha khaṇḍanti chinnaṃ, phullanti bhinnaṃ, tesaṃ paṭisaṅkharaṇaṃ abhinavakaraṇaṃ.
「修缮破损断裂之处」，此中：「破损」，谓已断裂者；「断裂」，谓已分裂者；对此二者加以「修缮」，即令其焕然如新。
Paricchedavasena vediyati dissatīti pariveṇaṃ. Tatthāti tesu vihāresu khaṇḍaphullappaṭisaṅkharaṇanti sambandho. Paṭhamaṃ māsanti vassānassa paṭhamaṃ māsaṃ, accantasaṃyoge cetaṃ upayogavacanaṃ. Senāsanavattānaṃ bahūnaṃ paññattattā, senāsanakkhandhake (cūḷava. 294 ādayo) senāsanapaṭibaddhānaṃ bahūnaṃ kammānaṃ vihitattā ‘‘bhagavatā…pe… vaṇṇita’’nti vuttaṃ.
「以界域而得见、得知」，故称「院落」。「于彼处」，与「精舍中修缮破损断裂之处」相连接。「第一个月」，即安居之第一个月，此为绝对关系，故用受格。由于关于住所职责之规定众多，且于住所篇集（《小品》第二百九十四条以下）中制定了许多与住所相关之事务，故云「世尊……赞叹」。
Dutiyadivaseti ‘‘khaṇḍaphullappaṭisaṅkharaṇaṃ karomā’’ti cintitadivasato dutiyadivase. Vassūpanāyikadivaseyeva te evaṃ cintesuṃ. Siriyā niketanamivāti siriyā nivāsanaṭṭhānaṃ viya. Ekasmiṃ pānīyatitthe sannipatantā pakkhino viya sabbesaṃ janānaṃ cakkhūni maṇḍapeyeva nipatantīti vuttaṃ ‘ekanipātatitthamiva ca devamanussanayanavihaṅgāna’’nti. Lokarāmaṇeyyakanti loke ramaṇīyabhāvaṃ, ramaṇaṃ arahatīti vā lokarāmaṇeyyakaṃ . Daṭṭhabbasāramaṇḍanti daṭṭhabbesu sāraṃ daṭṭhabbasāraṃ, tato vippasannanti daṭṭhabbasāramaṇḍaṃ. Atha vā daṭṭhabbo sārabhūto visiṭṭhataro maṇḍo maṇḍanaṃ alaṅkāro etassāti daṭṭhabbasāramaṇḍo, maṇḍapo. Maṇḍaṃ sūriyarasmiṃ pāti nivāretīti maṇḍapo. Vividhāni kusumadāmāni ceva muttolambakāni ca viniggalantaṃ vamentaṃ nikkhāmentamiva cāru sobhanaṃ vitānaṃ etthāti vividhakusumadāmolambakaviniggalantacāruvitāno. Nānāpupphūpahāravicittasupariniṭṭhitabhūmikammattā eva ‘‘ratanavicittamaṇikoṭṭimatalamivā’’ti vuttaṃ. Ettha ca maṇiyo koṭṭetvā katatalaṃ maṇikoṭṭimatalaṃ nāma, tamivāti vuttaṃ hoti. Āsanārahanti nisīdanārahaṃ. Dantakhacitanti dantehi khacitaṃ.
「第二日」，即在议定「我们来修缮破损断裂之处」那一日的第二天。他们正是在安居入月之日作此思议。「如吉祥天女之居所」，意为宛如吉祥天女的安住之所。「如同众鸟聚集于同一水边汲饮之处」，一切人之目光皆落于此会堂，故云「宛如天人、人类与飞鸟之眼目聚集于同一处所」。「世间之美妙」，意为世间之可爱悦目之状，或谓「堪与欢喜相称」，故称「世间之美妙」。「所见之精华庄严」，「所见之精华」即所见诸物中最胜者，由此而令心澄净，故称「所见精华之庄严」。又或，「所见之精华」乃最殊胜、最优越之庄饰、装饰，以此装饰此处，故称「具所见精华庄严之会堂」。「遮蔽阳光之光芒」，故称「会堂」[Pali: maṇḍapa，即有顶棚遮蔽之敞厅]。「垂挂各种花鬘与珍珠璎珞，宛如倾泻流溢，令顶幕美丽庄严」，故称「具各种花鬘璎珞垂流之美顶幕」。正因地面以各种花卉供养妆点、精工完成，故云「宛如以宝石镶嵌而成之宝石地面」。此处，将宝石捣碎后铺成之地面，名为「宝石地面」，谓宛如此者。「适合就坐者」，即适合坐下之处。「以象牙镶嵌」，即以象牙加以镶嵌装饰。
Āvajjesīti upanāmesi. Anupādāyāti taṇhādiṭṭhivasena kañci dhammaṃ aggahetvā. Kathādosoti kathāya asaccaṃ nāma natthi.
『令其趋向』者，即引导之义。『不执取』者，即不以渴爱与邪见执取任何法。『言说之过』者，即言说之中并无不实之名。
Yathāvuḍḍhanti vuḍḍhapaṭipāṭiṃ anatikkamitvā. Eketi majjhimabhāṇakānaṃyeva eke. Pubbe vuttampi hi sabbaṃ majjhimabhāṇakā vadantiyevāti veditabbaṃ. Dīghabhāṇakā pana ‘‘padasāva thero sannipātamāgato’’ti vadanti. Tesu keci ‘‘ākāsenā’’ti, ‘‘te sabbepi tathā tathā āgatadivasānampi atthitāya ekamekaṃ gahetvā tathā tathā vadiṃsū’’ti vadanti.
如同凡夫们未能超越凡夫的行持而增长。此处指中间传述者中的一些。如前所说，众人皆言此处为中间传述者。长传述者则说『长老手执教诲令集会来』。其中有人说『似天空』，有人说『他们皆如是，且以各自参加的日期为据，如实传说』。
Kaṃ dhuraṃ katvāti kaṃ jeṭṭhakaṃ katvā. Bījaniṃ gahetvāti ettha bījanīgahaṇaṃ parisāya dhammakathikānaṃ hatthakukkuccavinodanamukhavikārapaṭicchādanatthaṃ dhammatāvasena āciṇṇanti veditabbaṃ. Teneva hi accantasaññatappattā buddhāpi sāvakāpi dhammakathikānaṃ dhammatādassanatthameva cittabījaniṃ gaṇhanti. Paṭhamaṃ, āvuso upāli, pārājikaṃ kattha paññattanti ettha kathaṃ saṅgītiyā pubbe paṭhamabhāvo siddhoti? Pātimokkhuddesānukkamādinā pubbe paṭhamabhāvassa siddhattā. Yebhuyyena hi tīṇi piṭakāni bhagavato dharamānakāleyeva iminā anukkamena sajjhāyitāni, teneva kamena pacchāpi saṅgītāni visesato vinayābhidhammapiṭakānīti daṭṭhabbaṃ. Kismiṃ vatthusminti nimittatthe bhummaṃ. Antarā ca, bhante, rājagahaṃ antarā ca nāḷandanti rājagahassa ca nāḷandāya ca antarā, vivare majjheti attho. Antarā-saddena pana yuttattā upayogavacanaṃ kataṃ. Rājāgāraketi rañño kīḷanatthāya kate agārake. Ambalaṭṭhikāyanti rañño evaṃnāmakaṃ uyyānaṃ. Kena saddhinti idha kasmā vuttanti? Yasmā panetaṃ na bhagavatā eva vuttaṃ, raññāpi kiñci kiñci vuttamatthi, tasmā ‘‘kamārabbhā’’ti avatvā evaṃ vuttanti daṭṭhabbaṃ. Vedehiputtenāti ayaṃ kosalarañño dhītāya putto, na videharañño dhītāya. Yasmā mātā panassa paṇḍitā, tasmā sā vedena ñāṇena īhati ghaṭati vāyamatīti ‘‘vedehī’’ti pākaṭanāmā jātāti veditabbā.
何谓『摧弃』、何谓『成就』？何谓『播种』？此处讲『种子持守』，乃指法师集会时，以手势及不同的辅助方式，掩护法义阐释的藏匿。此为法义之法，于此处众所共识。故佛陀及其弟子依教义演说，皆持种子以为心之根基。首先，贤友伍波难德，何处规定犯出家鼻巴拉基？若然，何以于前经传守法戒分的首部称之为初次成就？因佛世时三藏即依据此次传承演绎，后续诸经律法亦由此不断传诵，尤其以律藏尤为明显。所依事理为何？其中提及王舍城与那烂陀，并以其间称为『中间』。其中『中间』为相连的通用语句。所谓『王舍刺史官舍』，即指王戎戏耍者居所；『安婆罗提卡园』乃指名为如此的宫苑。何故有此说法？非由世尊直接所说，而乃由王言及某些事由，故称『何起』而传述。所谓《维提拘》的儿子，在此指寇萨罗国王的女儿所生，并非维提拘国王之子。因母智者故，因其具有维提拘般若智慧，意谓此女名叫维提希。
Evaṃ nimittapayojanakāladesadesakakārakakaraṇappakārehi paṭhamamahāsaṅgītiṃ dassetvā idāni tattha vavatthāpitesu dhammavinayesu nānappakārakosallatthaṃ ekavidhādibhede dassetuṃ tadetaṃ sabbampītiādimāha. Tattha anuttaraṃ sammāsambodhinti ettha anāvaraṇañāṇapadaṭṭhānaṃ maggañāṇaṃ, maggañāṇapadaṭṭhānañca anāvaraṇañāṇaṃ ‘‘sammāsambodhī’’ti vuccati. Paccavekkhantena vāti udānādivasena pavattadhammaṃ sandhāyāha. Vimuttirasanti arahattaphalassādaṃ, vimuttisampattikaṃ vā aggaphalanipphādanato, vimuttikiccaṃ vā kilesānaṃ accantavimuttisampādanato. Avasesaṃ buddhavacanaṃ dhammoti ettha yadipi dhammo eva vinayopi pariyattiyādibhāvato, tathāpi vinayasaddasannidhānena bhinnādhikaraṇabhāvena payutto dhamma-saddo vinayatantivirahitaṃ tantiṃ dīpeti, yathā puññañāṇasambhāro gobalibaddantiādi.
如是以相因辅助时间、场所、行事者等诸因缘条件说起头一次大传承。今于此处所述的律藏与法藏各种流派巧妙异同，皆当一一昭示，故称『诸法总摄』。其中无上正觉名为何？即指出具有直接证见之真理之追寻，名为道之智之所在，谓之遍知。复以激昂语调指示现行法。『离欲』即阿拉汉证果所得之超脱，因离欲而能现其果；或因忆念离欲而至果，或以如是之由离除一切染污肇因。佛所说究竟称之为法。若以本义而言，法即律也及经典之出处，然律意不尽包含于经文，故以法音并用，且不偏废律意。譬如善果智集猕猴缠结，依此理而言。
Anekajātisaṃsāranti imissā gāthāya ayaṃ saṅkhepattho – ahaṃ imassa attabhāvagehassa kārakaṃ taṇhāvaḍḍhakiṃ gavesanto yena ñāṇena taṃ daṭṭhuṃ sakkā, taṃ bodhiñāṇaṃ anibbisaṃ alabhanto eva abhinīhārato pabhuti ettakaṃ kālaṃ anekajātisatasahassasaṅkhyaṃ imaṃ saṃsāravaṭṭaṃ sandhāvissaṃ saṃsariṃ, yasmā jarābyādhimaraṇamissatāya jāti nāmesā punappunaṃ upagantuṃ dukkhā, na ca sā tasmiṃ adiṭṭhe nivattati, tasmā taṃ gavesanto sandhāvissanti attho. Diṭṭhosīti idāni mayā sabbaññutaññāṇaṃ paṭivijjhantena diṭṭho asi. Puna gehanti puna imaṃ attabhāvasaṅkhātaṃ mama gehaṃ. Na kāhasīti na karissasi. Kāraṇamāha sabbā tetiādi. Tava sabbā avasesakilesaphāsukā mayā bhaggā. Imassa tayā katassa attabhāvagehassa avijjāsaṅkhātaṃ kūṭaṃ kaṇṇikamaṇḍalaṃ visaṅkhataṃ viddhaṃsitaṃ. Visaṅkhāraṃ nibbānaṃ ārammaṇakaraṇavasena gataṃ mama cittaṃ. Ahañca taṇhānaṃ khayasaṅkhātaṃ arahattamaggaphalaṃ ajjhagā pattosmīti attho. Keci pana ‘‘visaṅkhāragataṃ cittameva taṇhānaṃ khayaṃ ajjhagā’’ti evampi atthaṃ vadanti.
此诗总结谓，轮回数生苦难循环，无明渴爱因缘中寻求使其增长，证得觉悟之智后得以超越，不复堕入此生死病老苦难之中。故佛于多劫多年中于此轮回世间所遭遇之生死苦痛，皆因烦恼无明而复现。因求此智，故相关者必将至法门。今称『已见』，即謂具足智慧见解，全然洞察真理。往复归属于此生命载体，非为无为之所。故云：『尔不为』。由因故曰全部。尔所欲求我以断尽烦恼之色为相证。此生命所笼络糟粕已净，心境平安，获得渴爱灭之阿拉汉无上果。另有人云『心已离诸垢，渴爱已灭，故果至心』，亦有此义。
Kecīti khandhakabhāṇakā. Pāṭipadadivaseti idaṃ paccavekkhantassa uppannāti etena sambandhitabbaṃ, na sabbaññubhāvappattassāti etena. Somanassamayañāṇenāti somanassasampayuttañāṇena. Āmantayāmīti nivedayāmi, bodhemīti attho. Antareti antarāḷe, vemajjheti attho.
这里是律藏之辩论，说依当大法教之修行日复观照而现所起法。如此乃相关而说，并非能通法则之具足法。所谓娱悦时智慧之结合。如愿谓告知、称诵。内里谓间隙。
Suttantapiṭakanti yathā kammameva kammantaṃ, evaṃ suttameva suttantanti veditabbaṃ. Asaṅgītanti saṅgītikkhandhaka (cūḷava. 437 ādayo) kathāvatthuppakaraṇādikaṃ. Soḷasahi vārehi upalakkhitattā ‘‘soḷasa parivārā’’ti vuttaṃ. Tathā hi parivārapāḷiyaṃ (pari. 1 ādayo) paṭhamaṃ pārājikaṃ kattha paññattantiādinā vuttaṃ. Paññattivāro kathāpattivāro vipattivāro saṅgahavāro samuṭṭhānavāro adhikaraṇavāro samathavāro samuccayavāroti ime aṭṭha vārā, tadanantaraṃ ‘‘methunaṃ dhammaṃ paṭisevanapaccayā pārājikaṃ kattha paññatta’’nti (pari. 188) evaṃ paccayamattavisesena puna vuttā teyeva aṭṭha vārā cāti imesaṃ soḷasannaṃ vārānaṃ vasena bhikkhuvibhaṅgassa ca bhikkhunīvibhaṅgassa ca pakāsitattā soḷasahi vārehi upalakkhito parivāro ‘‘soḷasaparivāro’’ti vuttoti veditabbo.
经藏者，如工艺之工匠，亦当如此理解经藏。执持规章的断章称为断章律，含此条例。以十六过失周期显明，被称为十六期间。此亦藏中律如断条中所载。断罪生事破法议超结等八种期间，续有『夫妻法之执行与巴拉基条文发生处』等，均为其附带条文。此即十六期间，律藏及比库、比库尼律各明陈，以十六期间属。
Daḷhīkammasithilakaraṇappayojanāti idaṃ lokavajjapaṇṇattivajjesu yathākkamaṃ yojetabbaṃ. Saññamavelaṃ abhibhavitvā pavatto ācāro ajjhācāro, vītikkamo. Tenāti vividhanayattādihetunā. Etanti vividhavisesanayattātiādigāthāvacanaṃ. Etassāti vinayassa.
所谓‘使刚强的行为变得松弛’者，是指在世俗的惩戒和惩罚中，依其适宜而应当采用的方式。若无念知地广泛运用它，则行为规范便沦为违背正道的行为，乃至消失。这是因为种种动因等缘故。因此称之为‘具有不同推动因素的特别动因’，开头即用诗句或语句表明。‘此’即指戒律内容。
Itaraṃ panāti suttaṃ. Attatthaparatthādibhedeti ettha ādi-saddena diṭṭhadhammikasamparāyikatthe lokiyalokuttarādiatthe ca saṅgaṇhāti. Veneyajjhāsayānulomena vuttattāti vinayaṃ viya issarabhāvato āṇāpatiṭṭhāpanavasena adesetvā veneyyānaṃ ajjhāsayānulomena caritānurūpaṃ vuttattā. Anupubbasikkhādivasena adesetvā veneyyānaṃ kālantare abhinibbattiṃ dassento āha ‘‘sassamiva phala’’nti. Upāyasamaṅgīnaṃyeva nippajjanabhāvaṃ dassento ‘‘dhenu viya khīra’’nti āha. Na hi dhenuṃ visāṇādīsu, akāle vā avijātaṃ vā dohanto khīraṃ paṭilabhati.
‘有所别’是指经文。所谓‘本义与引申义之别’，就是说这里用‘开头之词’，包括对所见现象的原始含义及其延伸的世俗和超世俗等含义的归纳。根据教示引导修行的内涵，戒律如同上师般作出规定，引导随顺他人的见解，适合其行为，依据所说而行。以渐进修习等方式指示，为使弟子们从时间上逐渐得到利益，他说‘若只认为果实’。又以“似处牛乳”的比喻，显现方法上的合宜性，称其为‘如牛在乳房之中，不合时令地，未怀孕的牛是不会产乳’。
Yanti yasmā. Etthāti abhidhamme. Abhidhammeti supinantena sukkavissaṭṭhiyā anāpattibhāvepi akusalacetanā upalabbhatītiādinā vinayapaññattiyā saṅkaravirahite dhamme, ‘‘pubbāparavirodhābhāvato saṅkaravirahite dhamme’’tipi vadanti. Ārammaṇādīhīti ārammaṇasampayuttakammadvārapaṭipadādīhi. Lakkhaṇīyattāti sañjānitabbattā. Yaṃ panettha avisiṭṭhanti ettha vinayapiṭakantiādīsu tīsu saddesu yaṃ avisiṭṭhaṃ samānaṃ, taṃ piṭakasaddanti attho. Mā piṭakasampadānenāti pāḷisampadānavasena mā gaṇhitthāti vuttaṃ hoti. Yathāvuttenāti evaṃ duvidhatthenātiādinā vuttappakārena.
‘诸法生起’是说这是关于阿毗达摩的说法。阿毗达摩是指在安详辩证且顺利无过失的情形下，即使有不善心意显现，由戒律仪轨（巴利语：saṅkara）所成的无夹杂的法，因‘无前后对立’而称为无夹杂之法。‘支起等是’指与支起相连的行为通路等。所谓‘应当知的特征’，乃指那些应当认识的性质。这里若有不清明者，说的是包括戒律典籍在内的三类名称中的不清楚内容，此亦即‘经典名称’的意义。‘非因经典的完善’是由具备完善经典的说法所否定的。‘按照如是’是说这话含有‘二重含义’等语气。
Desanāsāsanakathābhedanti ettha desanābhedaṃ sāsanabhedaṃ kathābhedanti bhedasaddo paccekaṃ yojetabbo. Bhedanti ca nānattanti attho. Tesūti piṭakesu. Sikkhā ca pahānāni ca gambhīrabhāvo ca sikkhāpahānagambhīrabhāvo, tañca yathārahaṃ paridīpayeti attho. Pariyattibhedanti pariyāpuṇanabhedaṃ vibhāvayeti sambandho. Yahiṃ yasmiṃ vinayādike yaṃ sampattiñca vipattiñca yathā pāpuṇāti, tampi sabbaṃ vibhāvayeti sambandho. Atha vā yaṃ pariyattibhedaṃ sampattiṃ vipattiñca yahiṃ yathā pāpuṇāti, tampi sabbaṃ vibhāvayeti yojetabbaṃ. Paridīpanā vibhāvanā cāti heṭṭhā gāthāsu vuttassa anurūpato vuttaṃ, atthato pana ekameva.
关于教导、戒律、文献等分类，这里说教导的类别即是教义分类，也即戒律的分类，‘分类’这个词独立用以组合。‘分类’就是区别之义。‘三藏’即所指的三部经典。‘戒律与放弃’是指深奥的性质，同时明示戒律与放弃的深义。‘经典名称的区别’表明不同文本名称的区别。‘联系’是指在戒律等处的功绩与过失如何产生、分别示现，并且‘联系’都能详细说明。或者说，‘经典名称区分’所涉及的功绩与过失如何显现统一，都应以‘联系’作整体解释。‘明示与说明’指在下面诗句中言说的一致性，从义理上则只有一条。
Āṇārahenāti āṇaṃ paṇetuṃ arahatīti āṇāraho, bhagavā sammāsambuddhattā. So hi mahākāruṇikatāya ca aviparītato desakabhāvena pamāṇavacanattā ca āṇaṃ paṇetuṃ arahati. Vohāraparamatthānampi sambhavato āha ‘‘āṇābāhullato’’ti. Ito paresupi eseva nayo. Paṭhamanti vinayapiṭakaṃ. Pacurāparādhā seyyasakattherādayo. Te hi dosabāhullato ‘‘pacurāparādhā’’ti vuttā . Pacuro bahuko bahulo aparādho doso vītikkamo yesante pacurāparādhā. Anekajjhāsayātiādīsu āsayova ajjhāsayo, so ca atthato diṭṭhi ñāṇañca. Cariyāti rāgacariyādikā cha mūlacariyā. Atha vā cariyāti caritaṃ, taṃ sucaritaduccaritavasena duvidhaṃ. Adhimutti nāma sattānaṃ pubbaparicayavasena abhiruci, sā duvidhā hīnapaṇītabhedena. Yathānulomanti ajjhāsayādīnaṃ anurūpaṃ. Yathādhammanti dhammasabhāvānurūpaṃ.
所谓‘阿难瓦罗’是指‘世尊所授予的、能够给他人启示佛法的圣者’，即阿难瓦罗圣者。世尊以极大慈悲及持之以恒的教导方式，凭借圣言示范，使之有能力给他人启示。有关行为的重要意义，世尊亦称‘启发之丰富’。此后之论亦同。‘首要’者指戒律圣典。‘多次犯戒’者，比如长老塞耶萨卡等。因贫于戒罪而称‘多次犯戒’。多次犯戒为业障，若心离开烦恼，则称为戒罪的消除。所谓‘诸根本躁扰’等，谓根本的心执，即我执等，亦即本质的见解及智慧。‘行为’指六种基本行为。或者‘行为’指已为之行为，依善恶横分为二。‘分辨悦爱之心’是生命间先前因缘之作用，因其微细差别而致分别。‘依顺’是随根本心见等而行。‘依法’则是随法的本性而行。
Saṃvarāsaṃvaroti ettha khuddako mahanto ca saṃvaroti attho. Vuḍḍhiattho hettha a-kāro. Diṭṭhiviniveṭhanāti diṭṭhiyā vimocanaṃ. Suttantapāḷiyaṃ vivicceva kāmehītiādinā (dī. ni. 1.226; saṃ. ni. 2.152) samādhidesanābāhullato suttantapiṭake ‘‘adhicittasikkhā’’ti vuttaṃ. Vītikkamappahānaṃ kilesānanti saṃkilesadhammānaṃ, kammakilesānaṃ vā yo kāyavacīdvārehi vītikkamo, tassa pahānaṃ. Anusayavasena santānamanuvattantā kilesā pariyuṭṭhitāpi sīlabhedavasena vītikkamituṃ na labhantīti āha ‘‘vītikkamapaṭipakkhattā sīlassā’’ti. Pariyuṭṭhānappahānanti okāsadānavasena citte kusalappavattiṃ pariyādiyitvā samuppattivasena ṭhānaṃ pariyuṭṭhānaṃ, tassa pahānaṃ. Anusayappahānanti ariyamaggena appahīnabhāvena santāne kāraṇalābhe uppajjanārahā thāmagatā kāmarāgādayo satta kilesā santāne anu anu sayanato anusayā nāma, tesaṃ pahānaṃ.
‘制止节制’是指大小皆为制止。‘增长的意义’在此是否定。‘戒见的破坏’指的是对戒戒见的解脱。按照佛经及律藏分开而立的各论（如《大毗婆沙论》），因专说三昧法门得名经藏谓‘增心之学’。‘消除烦恼之放弃’，即三界烦恼，或杀生、妄语等身口门业的放弃，是为‘戒除’。因烦恼持续流转难断，即使烦恼现存，若因戒破而消除，则称为‘戒破对应之行为’。‘戒破的消除’是指依医治病痛将净心善巧修习，缘起病痛而生起清净之所对应，称为‘消除’。‘习气消除’是指圣道之断除，使烦恼尽断而不再生起。所谓七种烦恼因缘，譬如贪嗔痴等，虽未完全断尽，但令不再复生，称为习气消除。
Tadaṅgappahānanti tena tena dānasīlādikusalaṅgena tassa tassa akusalaṅgassa pahānaṃ tadaṅgappahānaṃ. Duccaritasaṃkilesassa pahānanti kāyavacīduccaritameva yattha uppajjati, taṃ santānaṃ sammā kileseti upatāpetīti saṃkileso, tassa tadaṅgavasena pahānaṃ. Samādhissa kāmacchandapaṭipakkhattā suttantapiṭake taṇhāsaṃkilesassa pahānaṃ vuttaṃ. Attādisuññasabhāvadhammappakāsanato abhidhammapiṭake diṭṭhisaṃkilesassa pahānaṃ vuttaṃ.
“当断除恶习”，是指借助各种如布施、持戒等善行来断除各种不善之习。这种断除不善习气称为“当断除恶习”。对于行为、言语与意念上的恶行混杂，应当断除的是生起于此的恶习流续，正谓从根本上断除这些习气，称为“恶业混淆”，以断除其根基的恶习称为“当断除恶习”。在禅定中，因对欲望的对治，经典中宣说断除渴爱等烦恼的习气。在阿毗达摩中，对于无我本性等实相法的显现，已宣说断除错见的烦恼习气。
Ekamekasmiñcetthāti ettha etesu tīsu piṭakesu ekekasmiṃ piṭaketi attho. Dhammoti pāḷīti ettha dhammassa sīlādivisiṭṭhatthayogato, buddhānaṃ sabhāvaniruttibhāvato ca pakaṭṭhānaṃ ukkaṭṭhānaṃ vacanappabandhānaṃ āḷi pantīti pāḷi, pariyattidhammo. Sammutiparamatthabhedassa atthassa anurūpavācakabhāvena paramatthasaddesu ekantena bhagavatā manasā vavatthāpito nāmapaññattippabandho pāḷidhammo nāma. Desanāya dhammassa ca ko visesoti ce? Yathāvuttanayena manasā vavatthāpitadhammassa paresaṃ bodhanabhāvena atisajjanā vācāya pakāsanā ‘‘desanā’’ti veditabbā. Tenāha – ‘‘desanāti tassā manasā vavatthāpitāya pāḷiyā desanā’’ti. Tadubhayampi pana paramatthato saddo eva paramatthavinimuttāya sammutiyā abhāvā. Imameva nayaṃ gahetvā keci ācariyā ‘‘dhammo ca desanā ca paramatthato saddo evā’’ti voharanti, tepi anupavajjāyeva. Yathā ‘‘kāmāvacarapaṭisandhivipākā parittārammaṇā’’ti vuccanti, evaṃsampadamidaṃ daṭṭhabbaṃ. Na hi ‘‘kāmāvacarapaṭisandhivipākā nibbattitaparamatthavisayāyevā’’ti sakkā vattuṃ itthipurisādiākāraparivitakkapubbakānaṃ rāgādiakusalānaṃ mettādikusalānañca ārammaṇaṃ gahetvāpi samuppajjanato. Paramatthadhammamūlakattā panassa parikappassa paramatthavisayatā sakkā paññapetuṃ, evamidhāpīti daṭṭhabbaṃ. Tīsupi cetesu ete dhammatthadesanāpaṭivedhā gambhīrāti sambandho. Ettha ca piṭakāvayavānaṃ dhammādīnaṃ vuccamāno gambhīrabhāvo taṃsamudāyassa piṭakassāpi vutto yevāti daṭṭhabbo. Dukkhena ogayhanti, dukkho vā ogāho ogāhanaṃ antopavisanametesūti dukkhogāhā. Etthāti etesu piṭakesu, niddhāraṇe cetaṃ bhummavacanaṃ.
“各于其中一部”，谓此处指的是“三藏”的三部经典中的任一部。“法”（dhamma）在巴利语中，即指以道德等为突出目的的内容，是佛陀所宣说、讨论与总结的教义，是世尊以心境为本进行理喻和教导的正法。“法”的定义严格而言，指实际所指或真义，是由世尊以心为本说明的实相本质，而名称及约定之法则称为“巴利法”。“宣说法”是心所对应的、使他人领悟的善巧持教之辞，故谓之“宣说”，即世尊以其心所实相为础，以巴利语表达的教法辞句。虽然“法”与“宣说”在究竟意义上同为真义的字句表达，但一般以“法”较指教义本质，“宣说”较指其言教表达。若执说“法”与“宣说”皆本究竟真义之言辞，实属不妥，因会产生混淆。正如“因缘果报”之说，不能说必仅指果报，而须包括因缘之连结，实为言而诸法具义所包。故须明确法是实相，宣说为开启他人慧解的语言阐述。于三部其中，此种真义法的阐明及教义意涵需仔细观察。所谓“深义”（gambhīra）即指三藏经典中所载法义的深广、细密、玄妙，这种深义使人觉受苦难，如同身陷苦之痛苦器具一般。据此，三藏之中有清楚阐述的苦难、苦之传受，名为痛苦苦闻义。
Hetuno phalaṃ hetuphalaṃ. Dhammābhilāpoti atthabyañjanako aviparītābhilāpo. Visayato asammohato cāti lokiyalokuttarānaṃ yathākkamaṃ avabodhappakāradassanaṃ, etassa avabodhoti iminā sambandho. Lokiyo hi dhammatthādiṃ ālambitvāva pavattanato visayato avabodhoti vuccati. Lokuttaro pana nibbānārammaṇatāya taṃ anālambamānopi tabbisayamohaviddhaṃsanena dhammādīsu pavattanato asammohato avabodhoti vuccati. Atthānurūpaṃ dhammesūti kāriyānurūpaṃ kāraṇesūti attho. Paññattipathānurūpaṃ paññattīsūti chabbidhanāmapaññattiyā patho paññattipatho, tassa anurūpaṃ paññattīsūti attho.
“因即果，果即因”，即因果相互依存，不可分断。所谓“法说”，是指表述真义的语言，不虚假、不颠倒。按照大乘及小乘诸学说，言说皆为指示理解的方便方式，其中“法说”的目的是令听者于世间法与出世间法上都获得正确觉察，此即“觉察”之义。“世间觉察”乃指以视角依世俗真理所建立的观察与流传；“出世觉察”则是指虽不依止任何现象，仍无惑无染，直接通达涅槃法性。此时“法”指的是与事物相应的因，也即为因所生的果，其意义为对因果进行了合理的阐释。“约定法”是指依名称和定义所划分、分类的律例之法，按照其分类，与行事路径（path）相应，故称为“约定”。
Dhammajātanti kāraṇappabhedo kāraṇameva vā. Atthajātanti kāriyappabhedo, kāriyameva vā. Yā cāyaṃ desanāti sambandho. Yo cetthāti etāsu dhammatthadesanāsu yo paṭivedhoti attho. Etthāti etesu tīsu piṭakesu.
“法性”指的是因的差别，亦即所谓因本身；“意义性”为果的差别，即行为果报本身。二者皆为宣说中所含义义。何谓“所识”，即在三藏教理宣说中所应体认的内容，此即三藏各部经典中均所论述。
Alagaddūpamāti ettha alagaddasaddena alagaddaggahaṇaṃ vuccati vīṇāvādanaṃ vīṇātiādīsu viya, gahaṇañcettha yathā ḍaṃsati, tathā duggahaṇaṃ daṭṭhabbaṃ, itaraggahaṇe virodhābhāvā. Tasmā alagaddassa gahaṇaṃ upamā etissāti alagaddūpamā. Alagaddoti cettha āsiviso vuccati. So hi alaṃ pariyatto, jīvitaharaṇasamattho vā visasaṅkhāto gado assāti ‘‘alaṃgado’’ti vattabbe ‘‘alagaddo’’ti vuccati.
“Alagaddūpamā”是一个比喻词，这里用来比拟扣弦乐器之拨弄演奏。所谓“拔挑”是指拨弄弦琴，或如在琴弦上施加抓取动作。若拔拨过度，造成阻碍则为不善抓取；他种抓取行为则无反抗之象。故“alagaddu”用来比拟那些收束缠绕过密、限制生命的苦痛器具，此比喻由称为“alasiviso”（强悍或棘手者）者所用，意寓束缚或夺命之物，其意合诸癞梵的概念，合称之为“alagaddo”。
Vaṭṭato nissaraṇaṃ attho payojanaṃ etissāti nissaraṇatthā. Bhaṇḍāgāriko viyāti bhaṇḍāgāriko, dhammaratanānupālako, tassa atthanirapekkhassa pariyatti bhaṇḍāgārikapariyatti. Duggahitānīti duṭṭhu gahitāni. Tenāha ‘‘upārambhādihetu pariyāpuṭā’’ti. Ettha ca upārambho nāma pariyattiṃ nissāya paravambhanaṃ. Ādi-saddena itivādappamokkhalābhasakkārādiṃ saṅgaṇhāti. Yaṃ sandhāyāti yaṃ pariyattiduggahaṇaṃ sandhāya. Vuttanti alagaddūpamasutte (ma. ni. 1.238) vuttaṃ. Tañcassa atthaṃ nānubhontīti tañca assa dhammassa sīlaparipūraṇādisaṅkhātaṃ atthaṃ ete duggahitagāhino nānubhonti na vindanti. Paṭividdhākuppoti paṭividdhaarahattaphalo.
“转轮解脱”乃指出离轮回的目的与报使之意。所谓“仓库守护者”为护持佛法宝藏者，是以词义角度说为“守藏经典者”，即是以正学守护佛法。所谓“不善所取”是指恶业业果，例曰“由起始等因伸早表现”。“起始”这里指学术的继承，即依赖前人之说续传宣扬。词头“初”表示开启，昭示起源，如因诸念集结所成语句之义。依经典（ma. ni. 1.238）中亦述此义。意谓那些修习完整戒律诸法之人，即那些习已得坚固的德行者，若无心修行则不能真正理解。如“断除疏离”意指相应心得的修行成果。
Idāni tīsu piṭakesu yathārahaṃ sampattivipattiyo niddhāretvā dassento āha vinaye panātiādi. Tattha tāsaṃyevāti avadhāraṇaṃ chaḷabhiññācatupaṭisambhidānaṃ vinaye pabhedavacanābhāvaṃ sandhāya vuttaṃ. Verañjakaṇḍe (pārā. 12) hi tisso vijjāva vibhattā. Dutiye tāsaṃyevāti avadhāraṇaṃ catasso paṭisambhidā apekkhitvā kataṃ tissannampi vijjānaṃ chasu abhiññāsu antopaviṭṭhattā. Tāsañcāti ettha ca-saddena sesānampi tattha atthibhāvaṃ dīpeti. Abhidhammapiṭake hi tisso vijjā cha abhiññā catasso paṭisambhidā ca vuttā eva. Paṭisambhidānaṃ tattheva sammā vibhattabhāvaṃ dīpetuṃ tatthevāti avadhāraṇaṃ kataṃ. Upādinnaphassoti maggena maggapaṭipādanaphasso. Tesanti tesaṃ piṭakānaṃ. Etanti etaṃ buddhavacanaṃ.
现在，在三藏中如实分别显现成败兴衰，然后阐明说：「律藏等中如此。」其中「它们即是」表示对六种高明通达分辨的把握，论律藏中没有不同文句的状况而说。色戒品中（三藏总论卷第12）指出有三种知识分解。在第二部份「它们即是」表示对四种分辨的依止而作，三种知识乃至六种通达内在具足。此外「它们之总称」用『ca』连接，还进一步说明处处契合含义。阿毗达摩藏中亦说三种知识、六种通达、四种分辨等。分辨此处正确显示分解状态，即在此造分说明。所谓「执着受触」即指：由道、行道得受触。三藏即此三藏部分。此即佛说法语。
Catuttiṃsevasuttantāti gāthāya ayamatthayojanā – yassa nikāyassa suttagaṇanato catuttiṃseva suttantā vaggasaṅgahavasena tayo vaggā yassa saṅgahassāti tivaggo saṅgaho, esa paṭhamo nikāyo idha dīghanikāyoti. Anulomikoti apaccanīko, atthānulomanato anvatthanāmoti vuttaṃ hoti. Ekanikāyampīti ekasamūhampi. Evaṃ cittanti evaṃ vicittaṃ. Yathayidanti yathā ime. Poṇikacikkhallikā khattiyā, tesaṃ nivāso ‘‘poṇikanikāyo cikkhallikanikāyo’’ti vuccati. Pañcadasavaggapariggahoti pañcadasahi vaggehi pariggahito. Suttantānaṃ sahassāni satta suttasatāni cāti pāṭhe suttantānaṃ sattasahassāni satta suttasatāni cāti yojetabbaṃ. Katthaci pana ‘‘satta suttasahassāni, satta suttasatāni cā’’ti pāṭho. Pubbe nidassitāti suttantapiṭakaniddese nidassitā.
所谓三十四部经是指以诗句组成的章目，即某部经的经集共有三十四部经在三个品次的集合中，此品称为“维耶品集”，即第一部经为长部经。所谓顺行，即从前往后，有序依义相次第而行。所谓一部经，即一整体。如此分解，心意如此。所谓适当，即如这些。所谓「波尼卡族、奇迦利族、刹帝利族」诸族，居住地称曰「波尼卡尼迦」及「奇迦利尼迦」。所谓十五品的聚集是由十五个品组成的聚合。经文数以千计，七百部经，此译中应联合理解为七万余部七百部经。另有一说为「七万部，七百部」等。此前已有指出，此为三藏经文标示。
Vedanti ñāṇaṃ. Tuṭṭhinti pītiṃ. Dhammakkhandhavasenāti dhammarāsivasena. Dvāsītisahassāni buddhato gaṇhinti sambandho. Dve sahassāni bhikkhutoti dhammasenāpatiādīnaṃ bhikkhūnaṃ santikā tehiyeva desitāni dve sahassāni gaṇhiṃ. Meti mama hadaye, iti ānandatthero attānaṃ niddisati. Ye dhammā mama hadaye pavattino, te caturāsītisahassānīti yojanā. Idañca bhagavato dharamānakāle uggahitadhammakkhandhavasena vuttaṃ, parinibbute pana bhagavati ānandattherena desitānaṃ subhasutta(daī. ni. 1.444 ādayo) gopakamoggallānasuttānaṃ (ma. ni. 3.79 ādayo), tatiyasaṅgītiyaṃ moggaliputtatissattherena kathitakathāvatthuppakaraṇassa ca vasena dhammakkhandhānaṃ caturāsītisahassatopi adhikatā veditabbā.
「知」意为智慧；「足」意为喜乐。所谓法集是指法类诸流。二万多部由佛记载，谓之缘起。二千余比库，即诸法的首领等，此二千余人彼时亲近佛陀，听闻佛所说。此语出自阿难长老自称「此在我心中所现法，计四万八千部」，于佛涅槃时由阿难长老所说的经典中，及大若长老所讲述有关《和尚穆嘎利》师承所著述的三项论述教材中，应当知道法集多达四万八千部。
Ekānusandhikaṃ suttanti satipaṭṭhānādi (dī. ni. 2.372 ādayo; ma. ni. 1.105 ādayo). Anekānusandhikanti parinibbānasuttādi (dī. ni. 2.134 ādayo). Tañhi nānāṭhānesu nānādhammadesanānaṃ vasena pavattaṃ. Tikadukabhājanaṃ dhammasaṅgaṇiyaṃ nikkhepakaṇḍa(dha. sa. 985 ādayo) aṭṭhakathākaṇḍavasena (dha. sa. 1384 ādayo) gahetabbaṃ. Cittavārabhājananti idaṃ cittuppādakaṇḍavasena (dha. sa. 1 ādayo) vuttaṃ. Atthi vatthūtiādīsu vatthu nāma sudinnakaṇḍādi (pārā. 24 ādayo). Mātikāti sikkhāpadaṃ. Antarāpattīti sikkhāpadantaresu aññasmiṃ vatthusmiṃ paññattā āpatti. Tikacchedoti tikapācittiyāditikaparicchedo . Buddhavacanaṃ saṅgahitanti sambandho. Assāti buddhavacanassa. Saṅgītipariyosāne sādhukāraṃ dadamānā viyāti sambandho. Accharaṃ paharituṃ yuttāni acchariyāni, pupphavassacelukkhepādīni. Yā ‘‘pañcasatā’’ti ca ‘‘therikā’’ti ca pavuccati, ayaṃ paṭhamamahāsaṅgīti nāmāti sambandho.
「一贯相关部经」泛指念住等（出处载于中部经卷第二百七十二页及大部经卷第一百零五页）。「多贯相关部经」泛指般涅槃经等（出处载于中部经卷第二百三十四页）。此处涵盖众多场所，多种法之教诲内容。分为三个部分：退除贪欲部分；法集聚集说明章节（出处载于法集卷第九百八十五页和第十三百八十四页）；心生法部分（出处载于法集卷第一页）。关于「事物显现」等，载于有名法论中的不良法部分（出处中部经卷第二十四页）。所谓科目即戒律法则规则中规定。所谓间断犯，即戒律间断犯等分类。佛语藏聚集即是其义来源。所谓「遵守」即为佛语。集结教义整顿条理，促进修习，如花开落、雨季收割等。词曰「五百长老」及「女长老」，这即称为第一大总集之名。
Iti samantapāsādikāya vinayaṭṭhakathāya vimativinodaniyaṃ · 如是，《善见律注》之《遣疑疏》中，
Paṭhamamahāsaṅgītikathāvaṇṇanānayo niṭṭhito. · 第一大结集事注释的方法已毕。
Dutiyasaṅgītikathāvaṇṇanā第二结集事注释
Evaṃ paṭhamamahāsaṅgītiṃ dassetvā yadatthaṃ sā idha dassitā, taṃ nigamanavasena dassento imissātiādimāha. Tatrāyaṃ ācariyaparamparāti tasmiṃ jambudīpe ayaṃ ācariyānaṃ paveṇī paṭipāṭi. Vijitāvinoti vijitasabbakilesapaṭipakkhattā vijitavanto. Jambusirivhayeti jambusadiso sirimanto avhayo nāmaṃ yassa dīpassa, tasmiṃ jambudīpeti vuttaṃ hoti. Mahantena hi jamburukkhena abhilakkhitattā dīpopi ‘‘jambū’’ti vuccati. Acchijjamānaṃ avinassamānaṃ katvā. Vinayavaṃsantiādīhi tīhi vinayapāḷiyeva kathitā pariyāyavacanattā tesaṃ. Pakataññutanti veyyattiyaṃ, paṭubhāvanti vuttaṃ hoti. Dhuraggāhoti padhānaggāhī, sabbesaṃ pāmokkho hutvā gaṇhīti vuttaṃ hoti. Bhikkhūnaṃ samudāyo samūho bhikkhusamudāyo.
阐述第一大总集及其目的所显示世间法义后，结语云：如此说明所展示义理，结语中再展示释此法义等。所谓师承传续，即此在南瞻部洲之师徒相续传法。所谓胜利，谓胜除诸浊染；所谓征服，是已胜过诸染污。所谓南瞻部洲即此洲，又作宝洲，或称为阿瓦罗国。以南瞻部洲金橡树显号，故称南瞻部洲。以极大之树为记号，该洲亦称「金橡洲」。此无损灭而长久存在。依律藏修行传说等经文及三部正典中的同义词，分述其内容。所谓通达明了，指聪明智慧；所谓熟练，指语言行止等能事。称呼为「大难易」，意为难易记忆。谓僧团称为僧众或僧集合。
Yadāti nibbāyiṃsūti sambandho. Jotayitvā ca sabbadhīti tameva saddhammaṃ sabbattha pakāsayitvā. Jutimantoti paññājutiyā yuttā, tejavanto vā, mahānubhāvāti attho. Nibbāyiṃsūti anupādisesāya nibbānadhātuyā nibbāyiṃsu. Anālayāti asaṅgā.
所谓「知」是指涅槃者已灭除烦恼。之后言及普遍通达即正法遍照。所谓智慧光明，即有智慧与光明，光明指辉煌、盛大，含大德义。所谓涅槃者为无余依止涅槃根本者，谓涅槃已毕除一切烦恼。所谓无染净者，即无缠著者。
Athāti pacchā, yadā parinibbāyiṃsu, tato paranti attho. Kappati siṅgīloṇakappoti ettha kappa-saddo vikappattho, tena siṅgīloṇavikappopi kappati. Idampi pakkhantaraṃ kappatīti attho, evaṃ sabbattha. Tattha siṅgena loṇaṃ pariharitvā aloṇakapiṇḍapātena saddhiṃ bhuñjituṃ kappati , sannidhiṃ na karotīti adhippāyo. Kappati dvaṅgulakappoti dvaṅgulaṃ atikkantāya chāyāya vikāle bhojanaṃ bhuñjituṃ kappatīti attho. Kappati gāmantarakappoti ‘‘gāmantaraṃ gamissāmī’’ti pavāritena anatirittabhojanaṃ bhuñjituṃ kappatīti attho. Kappati āvāsakappoti ekasīmāya nānāsenāsanesu visuṃ visuṃ uposathādīni saṅghakammāni kātuṃ vaṭṭatīti attho. Kappati anumatikappoti ‘‘anāgatānaṃ āgatakāle anumatiṃ gahessāmā’’ti tesu anāgatesuyeva vaggena saṅghena kammaṃ katvā pacchā anumatiṃ gahetuṃ kappati, vaggakammaṃ na hotīti adhippāyo. Kappati āciṇṇakappoti ācariyupajjhāyehi āciṇṇo kappatīti attho. So pana ekacco kappati dhammiko, ekacco na kappati adhammikoti veditabbo. Kappati amathitakappoti yaṃ khīraṃ khīrabhāvaṃ vijahitaṃ dadhibhāvaṃ asampattaṃ, taṃ bhuttāvinā pavāritena anatirittaṃ bhuñjituṃ kappatīti attho. Kappati jaḷogiṃ pātunti ettha jaḷogīti taruṇasurā, yaṃ majjasambhāraṃ ekato kataṃ majjabhāvamasampattaṃ, taṃ pātuṃ vaṭṭatīti adhippāyo. Jātarūparajatanti ettha sarasato vikāraṃ anāpajjitvā sabbadā jātarūpameva hotīti jātaṃ rūpaṃ etassāti jātarūpaṃ, suvaṇṇaṃ. Dhavalasabhāvatāya rājatīti rajataṃ, rūpiyaṃ. Susunāgaputtoti susunāgassa putto. Kākaṇḍakaputtoti kākaṇḍakassa brāhmaṇassa putto. Vajjīsūti janapadanāmattā bahuvacanaṃ kataṃ.
之后说，『当他们涅槃以后，后续义理又生起』。这里以“kappati siṅgīloṇa-kappoti”为例，“kappa”一词后来发生了变化，由此“siṅgīloṇa-vikappa”即“kappa”加以变通使用，这就是“kappati”之义。此“kappati”可理解为“间隔”之意，遍及一切处皆同。这里以“siṅga”（角）守护盐块，却不能与不含盐的米饭同食，谓之“kappati”即有所制止。又“kappati”意指“两肘距离”，超越两肘间阴影之外进食为“kappati”，即有距离限制。再者“kappati”指“去乡之约”，谓“我将去乡”，因此所饮食不得逾越。又“kappati”指“住所规约”，即在一界范围内各个不同房间要分别举行守斋等僧团仪式。又“kappati”指“允许规约”，谓“未来到来时将予许可”，暂时未许可但事后批准，属于“kappati”，但不属于“规章法典”。“kappati”又指“向老师遵命”，即遵从老师引导之义。至于有人说“kappati”是“遵法”而有人否说“非遵法”，应区别明了。又“kappati”有“禁戒未饮食”之意，譬如牛奶、酪、酸乳等已变质，无饮用许可而饮用，谓之“kappati”。又“kappati”为“启窍饮料”，即新鲜潮湿的树汁，完整采集，带有汁液状态，用于饮用。所谓“出生色王者”，意谓此色不曾浑浊变坏，恒常如新之色，即出生色，如同金、银色明刚之类。所谓“白银色者”，是指白皙银光之色。所谓“善尊龙子”，即指善尊龙的子孙。所谓“婆罗门子”，即指婆罗门的子嗣。所谓“瓦基氏”，是多数国家名的复数称呼。
Tadahuposatheti ettha tadahūti tasmiṃ ahani. Upavasanti etthāti uposatho, upavasantīti ca sīlasamādānena vā anasanādinā vā upetā hutvā vasantīti attho. Kaṃsapātinti suvaṇṇapātiṃ. Māsakarūpanti māsako eva. Sabbaṃ tāva vattabbanti iminā sattasatikakkhandhake (cūḷava. 446 ādayo) āgatā sabbāpi pāḷi idha ānetvā vattabbāti dasseti. Saṅgāyitasadisameva saṅgāyiṃsūti sambandho.
所谓“那时守斋”，指该日当天。“守斋”即守戒日，持戒或禁食而安住之义。所谓“铜钵”，指金钵。“月形”，即月亮形状。所有此类事宜，都在这七百经卷（小部446节）中有详细载述。从巴利经文中引出，均应遵守之义。在此与他人关系裨益之意，谓之“关系”或“联系”。
Sā panāyaṃ saṅgītīti sambandho. Tesūti tesu saṅgītikārakesu theresu. Vissutā ete saddhivihārikā ñeyyāti sambandho. Sāṇasambhūtoti sāṇadesavāsī sambhūtatthero. Dutiyo saṅgahoti sambandhitabbaṃ. Pannabhārāti patitakkhandhabhārā.
此即“关系”之义，谓音乐、歌咏等合成之关系。在此“他们”谓的是那等音乐师长们。遗留者是指信仰行者们应当了解的联系。所谓“舍那生起”，谓舍那乡之住持长老成就之义。第二“结合”应当理解为联系、联结之义。所谓“负担重”，是指沉重落下法轮重负之义。
Abbudanti upaddavaṃ vadanti. ‘‘Bhagavato vacanaṃ thenetvā attano vacanassa dīpanato abbudanti corakamma’’nti eke. Idanti vakkhamānanidassanaṃ. Sandissamānā mukhā sammukhā. Bhāvitamagganti uppāditajjhānaṃ. Sādhu sappurisāti ettha sādhūti āyācanatthe nipāto, taṃ yācāmīti attho. Haṭṭhapahaṭṭhoti punappunaṃ santuṭṭho. Udaggudaggoti sarīravikāruppādanapītivasena udaggudaggo, pītimā hi puggalo kāyacittānaṃ uggatattā ‘‘udaggudaggo’’ti vuccati.
“灾难”指祸患困顿。有人说“未遵守世尊所说话语，以自己的教法警示为盗贼之行”，此为一种指责。这里是对词义反映的说明。面向体现即面对面之义。所成法路是指定禅定始生之时。 “善”指善行人，语气助词在此是请求之义，意味着“请听我说”。反复满足，谓经常、屡屡心悦意足。 “udaggudaggo”指由身心兴奋振作产生的愉悦感，因而称“兴奋者”。
Tena kho pana samayenāti yasmiṃ samaye dutiyaṃ saṅgītiṃ akariṃsu, tasmiṃ samayeti attho. Taṃ adhikaraṇaṃ na sampāpuṇiṃsūti taṃ vajjiputtakehi uppāditaṃ adhikaraṇaṃ vinicchinituṃ na sampāpuṇiṃsu nāgamiṃsu. No ahuvatthāti sambandho. Yāvatāyukaṃ ṭhatvā parinibbutāti sambandho. Kiṃ pana katvā therā parinibbutāti? Āha dutiyaṃ saṅgahaṃ katvātiādi. Aniccatāvasanti aniccatādhīnataṃ. Jamminti lāmakaṃ. Durabhisambhavaṃ anabhibhavanīyaṃ atikkamituṃ asakkuṇeyyaṃ aniccataṃ evaṃ ñatvāti sambandho.
这里说“当时”，即在那个时候作了第二次的集合礼仪；此即“当时”之义。因未能达成议题讨论，议题提出者未能分析解决，故不被许可，也不被接受，谓之“无效的关系”。直到年龄长老去世即终止此“关系”。那么长老们完成什么后去世？他们说完成第二次集合等事。无常恒存，即在无常之下存在。诞生指成长。因难得、不可企及、难以逾越的无常真理而体认此关系。
Dutiyasaṅgītikathāvaṇṇanānayo niṭṭhito. · 第二结集事注释的方法已毕。
Tatiyasaṅgītikathāvaṇṇanā第三结集事注释
Sattavassānīti accantasaṃyoge upayogavacanaṃ. Aticchathāti atikkamitvā icchatha, ito aññattha gantvā bhikkhaṃ pariyesathāti attho. Bhattavissaggakaraṇatthāyāti bhattassa ajjhoharaṇakiccatthāya, bhuñjanatthāyāti attho. ‘‘Soḷasavasso’’ti uddeso kathanaṃ assa atthīti soḷasavassuddesiko, ‘‘soḷasavassiko’’ti attho.
“七十年”谓久长结合、合用之辞。 “超越并希望”意为超越后再往别处去寻求乞食之义。 “复原饭食”指恢复吃饭用的期望、完成用餐之义。 “十六年”用以说明意义，“十六年长者”意指十六年之年纪长者。
Tīsu vedesūtiādīsu iruvedayajuvedasāmavedasaṅkhātesu tīsu vedesu. Tayo eva kira vedā aṭṭhakādīhi dhammikehi isīhi lokassa saggamaggavibhāvanatthāya katā. Teneva hi te tehi vuccanti. Āthabbaṇavedo pana pacchā adhammikehi brāhmaṇehi pāṇavadhādiatthāya kato. Purimesu ca tīsu vedesu teheva dhammikasākhāyo apanetvā yāgavadhādidīpikā adhammikasākhā pakkhittāti veditabbā. Nighaṇḍūti rukkhādīnaṃ vevacanappakāsakaṃ pariyāyanāmānurūpaṃ satthaṃ. Tañhi loke ‘‘nighaṇḍū’’ti vuccati. Keṭubhanti kiṭati gameti kiriyādivibhāganti keṭubhaṃ, kiriyākappavikappo kavīnaṃ upakārasatthaṃ. Ettha ca kiriyākappavikappoti vacībhedādilakkhaṇā kiriyā kappīyati vikappīyati etenāti kiriyākappo, so pana vaṇṇapadabandhapadatthādivibhāgato bahuvikappoti ‘‘kiriyākappavikappo’’ti vuccati. Idañca mūlakiriyākappaganthaṃ sandhāya vuttaṃ. Saha nighaṇḍunā keṭubhena ca sanighaṇḍukeṭubhā, tayo vedā, tesu sanighaṇḍukeṭubhesu. Ṭhānakaraṇādivibhāgato ca nibbacanavibhāgato ca akkharā pabhedīyanti etenāti akkharappabhedo, sikkhā ca nirutti ca. Saha akkharappabhedenāti sākkharappabhedā, tesu sākkharappabhedesu. Āthabbaṇavedaṃ catutthaṃ katvā ‘‘itiha āsa itiha āsā’’ti īdisavacanapaṭisaṃyutto porāṇakathāsaṅkhāto itihāso pañcamo etesanti itihāsapañcamā, tayo vedā, tesu itihāsapañcamesu.
所谓三吠陀，即指出自梨俱吠陀、夜柔吠陀与萨摩吠陀这三种吠陀。此三吠陀由八十八种法制成，是世间通向天上道之智法。正因如此称为三吠陀。相较而言，四分吠陀为婆罗门经过不正之律为众生所作，以杀生等为其目的而成。在先时的三吠陀中，包含着正法支派，而杀生等不正法支派被归于一旁，称为不正法支派。所谓的《辞典》乃依序表明树木等名称的释义，是对词语意义的说明，在世间称作“辞典”。所谓「keṭubha」是指「kiṭati」、「gameti」等词，是行动等的区别。此处「kiriyākappavikappo」是“语词之分类”之意，借诗人的辅助以明说。其中「kiriyākappo」是指词性、词缀、词意等分类，「vikappo」则是多重变化的意思，因而合称为“语词分类与变化”。这些都是基础语词的组合集。包含有辞典与语词分类的「辞典语词分类」，即三吠陀中的三种。此外，依照语法建筑和句法结构的不同，将字母划分开来，称为“字母划分”，这包括发音与语法。再加上“字母划分”称为“随字母划分”，在这些中也有字母的细分。四分吠陀被列为第四部，即《往昔有所闻》记载的“旧事五种”中的第五部分，亦称第五旧事。三吠陀中还包含此第五旧事。
Yassa cittantiādi pañhadvayaṃ khīṇāsavānaṃ cuticittassa uppādakkhaṇaṃ sandhāya vuttaṃ. Tattha paṭhamapañhe uppajjatīti uppādakkhaṇasamaṅgitāya uppajjati. Na nirujjhatīti nirodhakkhaṇaṃ appattatāya na nirujjhati. Tassa cittanti tassa puggalassa taṃ cittaṃ kiṃ nirujjhissati āyatiñca nuppajjissatīti pucchā, tassā ca vibhajjabyākaraṇīyatāya evamettha vissajjanaṃ veditabbaṃ. Arahato pacchimacittassa uppādakkhaṇe tassa cittaṃ uppajjati, na nirujjhati, āyatiñca nuppajjissati, avassameva nirodhakkhaṇaṃ patvā nirujjhissati, tato appaṭisandhikattā aññaṃ nuppajjissati. Ṭhapetvā pana pacchimacittasamaṅgiṃ khīṇāsavaṃ itaresaṃ uppādakkhaṇasamaṅgicittaṃ uppādakkhaṇasamaṅgitāya uppajjati bhaṅgaṃ appattatāya na nirujjhati, bhaṅgaṃ pana patvā nirujjhissateva, aññaṃ pana tasmiṃ vā aññasmiṃ vā attabhāve uppajjissati ceva nirujjhissati cāti. Yassa vā panātiādi dutiyapañhe pana nirujjhissati nuppajjissatīti yassa cittaṃ uppādakkhaṇasamaṅgitāya bhaṅgakkhaṇaṃ patvā nirujjhissati appaṭisandhikatāya nuppajjissati, tassa khīṇāsavassa taṃ cittaṃ kiṃ uppajjati na nirujjhatīti pucchā, tassā ekaṃsabyākaraṇīyatāya ‘‘āmantā’’ti vissajjanaṃ veditabbaṃ. Uddhaṃ vā adho vā harituṃ asakkontoti uparimapade vā heṭṭhimapadaṃ heṭṭhimapade vā uparimapadaṃ atthato samannāharituṃ ghaṭetuṃ pubbenāparaṃ yojetvā atthaṃ paricchindituṃ asakkontoti attho.
此乃说明禅定中“心所”等两难问题，针对已净尽染污者于身死时的心识起点加以解释。首先，起点之心随着禅定入定而生，正因而生故非断灭者。此虽然非断灭，但因果感应时仍不消散。针对此心，此人发问：此心对此人而言将如何，是断灭或非生不生？对此应以分析解释以释疑。阿拉汉于死时心生起，非断灭，且不死不生；乃因禅定完成灭尽，方令断灭，之后方生其他心。于是止住死心，依序诱生他者，心如是生亦如是灭。又针对第二难题：“于断灭非生之间，此心若依禅定灭则断灭，如不接续，则继续生起。此净尽者心，怎么样起不止灭？”对此，仅可以单一论述解说“阿曼陀”（意为“根本原因”）。如“上行或下行难以转移”，即承受前后者不能任意转移，不能断、不能破坏，围绕此意说明。
Sotāpannānaṃ sīlesu paripūrakāritāya samādinnasīlato natthi parihānīti āha ‘‘abhabbo dāni sāsanato nivattitu’’nti. Vaḍḍhetvāti uparimaggatthāya kammaṭṭhānaṃ vaḍḍhetvā. Dante punanti visodhenti etenāti dantaponaṃ vuccati dantakaṭṭhaṃ. Abhinavānaṃ āgantukānaṃ lajjīsabhāvaṃ khantimettādiguṇasamaṅgitañca katipāhaṃ suṭṭhu vīmaṃsitvāva hatthakammādisampaṭicchanaṃ saṅgahakaraṇañca yuttanti sāmaṇerassa ceva aññesañca bhikkhūnaṃ diṭṭhānugatiṃ āpajjantānaṃ ñāpanatthaṃ thero tassa bhabbarūpataṃ abhiññāya ñatvāpi puna sammajjanādiṃ akāsi. ‘‘Tassa cittadamanattha’’ntipi vadanti. Buddhavacanaṃ paṭṭhapesīti buddhavacanaṃ uggaṇhāpetuṃ ārabhi. Sakalavinayācārapaṭipatti upasampannānameva vihitāti tappariyāpuṇanamapi tesaññeva anurūpanti āha ‘‘ṭhapetvā vinayapiṭaka’’nti. Tassa citte ṭhapitampi buddhavacanaṃ saṅgopanatthāya niyyātitabhāvaṃ dassetuṃ ‘‘hatthe patiṭṭhāpetvā’’ti vuttaṃ.
论及初果圣者于戒法包含具足禅定时不可废舍之处，谓“如今法教难以回转”，谓此为不可迁变、不可转变故。所谓“增长”，是指修行功夫加紧。此中“驯服”是指驯化牙木，意为调伏心性。新来访客因不知羞耻、寛容及诸善根备足，观察细微细节，并施行双手功夫等，爱护调伏执持，亦同沙玛内拉及他多数比库观察法门委婉通达，以意识之眼获得了平等解脱之智；虽已证道，尚未举行正受比库戒仪。此所谓“心的调伏目的”。说“守护佛语”，即发起承持佛所说教法之意。因修习持戒具足，获证上座部戒律的名称方才合法，因此谓“止息法藏”。此心虽已坚立，但为保持佛法之法藏，须以手托持之意。
Ekarajjābhisekanti sakalajambudīpe ekādhipaccavasena kariyamānaṃ abhisekaṃ. Rājiddhiyoti rājānubhāvānugatappabhāvā. Yatoti yato soḷasaghaṭato. Devatā eva divase divase āharantīti sambandho. Devasikanti divase divase. Agadāmalakanti appakeneva sarīrasodhanādisamatthaṃ sabbadosaharaṃ osadhāmalakaṃ. Chaddantadahatoti chaddantadahasamīpe ṭhitadevavimānato, kapparukkhato vā, tattha tādisā kapparukkhavisesā santi, tato vā āharantīti attho. Asuttamayikanti suttehi abaddhaṃ dibbasumanapuppheheva kataṃ sumanapupphapaṭaṃ. Uṭṭhitassa sālinoti sayaṃjātasālino, samudāyāpekkhañcettha ekavacanaṃ, sālīnanti attho. Nava vāhasahassānīti ettha catasso muṭṭhiyo eko kuḍuvo, cattāro kuḍuvā eko pattho, cattāro patthā eko āḷhako, cattāro āḷhakā ekaṃ doṇaṃ, cattāri doṇāni ekā mānikā , catasso mānikā ekā khārī, vīsati khārikā eko vāho, tadeva ‘‘ekaṃ sakaṭa’’nti suttanipātaṭṭhakathādīsu (su. ni. aṭṭha. 2.kokālikasuttavaṇṇanā) vuttaṃ. Nitthusakaṇe karontīti thusakuṇḍakarahite karonti. Tena nimmitaṃ buddharūpaṃ passantoti sambandho. Puññappabhāvanibbattaggahaṇaṃ nāgarājanimmitānaṃ puññappabhāvanibbattehi sadisatāya kataṃ. Vimalaketumālāti ettha ketumālā nāma sīsato nikkhamitvā uparimuddhani puñjo hutvā dissamānarasmirāsīti vadanti.
所谓一国之王加冕乃指在整个占婆洲行使最高统治权之加冕仪式。所谓国王权势乃指国王权威与实际统领力。所谓“十六坛”即此地特定仪式坛城。所谓“天神每日进献”即天神日日献礼。所谓“药用哈密瓜”即极少用以清洁身体诸苦之良药。所谓“象牙火炬”意指象牙制成照明用的火炬，置于天上宝宫或夹竹桃树上，在此处生长有此类特别之夹竹桃树，天神据此献供。所谓“不虚妄的花饰”即其上有以天人非虚妄之花帛装饰。所谓“起立的沙林树”为自然所生的沙林树之单数。所谓“九辆马车”指四匹骏马一辆车、四辆车、一辆货车、四辆货车、一辆舆车、四辆舆车、一辆船、四艘船、一辆驮车，合计二十。此称为“一个车子”，此义《经集部注疏》等有明述。所谓“无托盘者”即无托盘者。此为缘见佛像相关事物。所谓“善行与福德的聚集”乃指由龙王幻化而成的诸善法因缘聚集制作之物。所谓“纯洁莲花冠”意指一种从头顶垂挂上方的冠状莲花，因其形状而得名。
Bāhirakapāsaṇḍanti bāhirakappaveditaṃ samayavādaṃ. Pariggaṇhīti vīmaṃsamāno pariggahesi. Bhaddapīṭhakesūti vettamayapīṭhesu. Sāroti guṇasāro. Sīhapañjareti mahāvātapānasamīpe. Kilesavipphandarahitacittatāya dantaṃ. Niccaṃ paccupaṭṭhitasatārakkhatāya guttaṃ. Khuraggeyevāti kesoropanāvasāne. Ativiya sobhatīti sambandho. Vāṇijako ahosīti madhuvāṇijako ahosi.
所谓“外道”即指外道学派所传授之时世邪说。所谓“接受”为观察后接受。所谓“善座”即优良宝座。所谓“狮笼”为巨风神护持之所名。所谓“心无烦恼之牙木”意谓因心无染污烦恼而成驯服的牙木。所谓“永久观护宝藏”表示持续护持的宝藏。所谓“剑眉下端”指将长发梳覆之处。所谓“超极美丽”说明东西。所谓“商人”即为卖蜜者。
Pubbe va sannivāsenāti pubbe vā pubbajātiyaṃ vā sahavāsenāti attho. Paccuppannahitena vāti vattamānabhave hitacaraṇena vā. Evaṃ imehi dvīhi kāraṇehi taṃ sinehasaṅkhātaṃ pemaṃ jāyate. Kiṃ viyāti? Āha ‘‘uppalaṃ va yathodake’’ti. Uppalaṃ vāti rassakato vā-saddo avuttasampiṇḍanattho. Yathā-saddo upamāyaṃ. Idaṃ vuttaṃ hoti – yathā uppalañca sesañca padumādi udake jāyamānaṃ dve kāraṇāni nissāya jāyati udakañceva kalalañca, evaṃ pemampīti (jā. aṭṭha. 2.2.174).
所谓“以前同住”即指以前一起居住或同生同死。所谓“现今利益”即指现在有益处之行。因这两个缘故生起称为“执着”的爱恋。问何为爱恋？答曰：“如水中莲花。”“莲花”指香味浓郁、声响悦耳且汁液未结块。比拟声音，称作类比此类。此言出自《相应部》：“如水中莲花及其叶等在水中诞生，两缘引起，水与泥合和，犹如此爱恋。”
Dhuvabhattānīti niccabhattāni. Vajjāvajjanti khuddakaṃ mahantañca vajjaṃ. Moggaliputtatissattherassa bhāramakāsīti therassa mahānubhāvataṃ, tadā sāsanakiccassa nāyakabhāvena saṅghapariṇāyakatañca rañño ñāpetuṃ saṅgho tassa bhāramakāsīti veditabbaṃ, na aññesaṃ ajānanatāya. Sāsanassa dāyādoti sāsanassa abbhantaro ñātako homi na homīti attho. Ye sāsane pabbajituṃ puttadhītaro pariccajanti, te buddhasāsane sālohitañātakā nāma honti, sakalasāsanadhāraṇe samatthānaṃ attano orasaputtānaṃ pariccattattā na paccayamattadāyakāti imamatthaṃ sandhāya thero ‘‘na kho, mahārāja, ettāvatā sāsanassa dāyādo hotī’’ti āha. Kathañcarahīti ettha carahīti nipāto akkhantiṃ dīpeti. Tissakumārassāti rañño ekamātukassa kaniṭṭhassa. Sakkhasīti sakkhissasi. Sikkhāya patiṭṭhāpesunti pāṇātipātā veramaṇiādīsu vikālabhojanā veramaṇipariyosānāsu chasu sikkhāsu pāṇātipātā veramaṇiṃ dve vassāni avītikkamma samādānaṃ samādiyāmītiādinā (pāci. 1079) samādānavasena sikkhāsammutidānānantaraṃ sikkhāya patiṭṭhāpesuṃ. Cha vassāni abhisekassa assāti chavassābhiseko.
「常食」者,恒常之食也。「罪与非罪」者,小罪与大罪也。「僧团将重担托付于摩嘎离子帝萨长老」者,应知为:僧团为令国王知晓长老之大威德力、彼时作为教法事务之领导者及僧团引导者,故将重担托付于彼,非因其他人不知。「教法之继承者」者,我是教法内部之亲族或非亲族之义也。凡于教法中出家而舍弃子女者,彼等名为佛教法中之血亲,因彼等为能持全教法者,舍弃自己之亲生子而非仅施予资具,依此义,长老说:「大王,仅此尚不成为教法之继承者。」「如何能忍」者,此中「能忍」为语助词,显示疑问。「帝萨王子」者,国王之同母幼弟也。「能胜任」者,汝将能胜任也。「令住于学」者,于离杀生等乃至离非时食为终之六学中,以「我受持离杀生学处,不越二年受持」等受持之方式,于学处认可施与之后,令住于学。「六年灌顶」者,灌顶六年也。
Sabbaṃtheravādanti dve saṅgītiyo āruḷhā pāḷi. Sā hi mahāsaṅghikādibhinnaladdhikāhi vivecetuṃ ‘‘theravādo’’ti vuttā. Ayañhi vibhajjavādo mahākassapattherādīhi asaṅkarato rakkhito ānīto cāti ‘‘theravādo’’ti vuccati, ‘‘satheravāda’’ntipi likhanti. Tattha ‘‘aṭṭhakathāsu āgatatheravādasahitaṃ sāṭṭhakathaṃ tipiṭakasaṅgahitaṃ buddhavacana’’nti ānetvā yojetabbaṃ. Tejodhātuṃ samāpajjitvāti tejokasiṇārammaṇaṃ jhānaṃ samāpajjitvā.
「一切上座部」者,经两次结集所传之圣典也。彼为与大众部等分裂诸派相区别,故称「上座部」。此分别说部,由大咖萨巴长老等无混杂地守护、传承而来,故称「上座部」,亦书作「萨上座部」。于此应引「注疏中所传上座部连同注疏、三藏所摄之佛语」而配合之。「入火界定」者,入以火遍为所缘之禅那也。
Sabhāyanti nagaramajjhe vinicchayasālāyaṃ. Diṭṭhigatānīti diṭṭhiyova. Na kho panetaṃ sakkā imesaṃ majjhe vasantena vūpasametunti tesañhi majjhe vasanto tesuyeva antogadhattā ādeyyavacano na hoti, tasmā evaṃ cintesi. Ahogaṅgapabbatanti evaṃnāmakaṃ pabbataṃ. ‘‘Adhogaṅgāpabbata’’ntipi likhanti, taṃ na sundaraṃ. Pañcātapena tappentīti catūsu ṭhānesu aggiṃ jāletvā majjhe ṭhatvā sūriyamaṇḍalaṃ ullokentā sūriyātapena tappenti. Ādiccaṃ anuparivattantīti udayakālato pabhuti sūriyaṃ olokayamānā yāva atthaṅgamanā sūriyābhimukhāva parivattanti. Vobhindissāmāti paggaṇhiṃsūti vināsessāmāti ussāhamakaṃsu.
「会堂中」者,于城中央之裁决厅也。「见取」者,即见也。「然而住于彼等之中实不可能令其寂静」者,因住于彼等之中者,由于摄属于彼等之中,故不为可信之言者,因此如是思惟。「阿呵刚嘎山」者,如是名之山也。亦书作「阿多刚嘎巴山」,彼不美。「以五热炙烤」者,于四处燃火,立于中央,仰望日轮,以日光炙烤也。「随转于日」者,从日出时起,注视太阳,直至日没,唯面向太阳而转也。「我等将破除」者,我等将努力、将灭除之义,作精勤也。
Vissaṭṭhoti maraṇasaṅkārahito, nibbhayoti attho. Migavaṃ nikkhamitvāti araññe vicaritvā migamāraṇakīḷā migavaṃ, taṃ uddissa nikkhamitvā migavadhatthaṃ nikkhamitvāti attho. Ahināgādito visesanatthaṃ ‘‘hatthināgenā’’ti vuttaṃ. Tassa passantassevāti anādare sāmivacanaṃ, tasmiṃ passanteyevāti attho. Ākāse uppatitvāti ettha ayaṃ vikubbaniddhi na hotīti gihissāpi imaṃ iddhiṃ dassesi adhiṭṭhāniddhiyā appaṭikkhittattā. Pakativaṇṇañhi vijahitvā nāgavaṇṇādidassanaṃ vikubbaniddhi. Chaṇavesanti ussavavesaṃ. Padhānagharanti bhāvanānuyogavasena vīriyārambhassa anurūpaṃ vivittasenāsanaṃ. Sopīti rañño bhāgineyyaṃ sandhāya vuttaṃ.
「无畏」者,离死亡怖畏,无怖之义也。「出猎」者,于林中游行,为杀鹿之戏,出猎,为彼而出,为杀鹿而出之义也。为区别于蛇龙等,故说「以象王」。「于彼见时」者,轻蔑之属格,于彼见时之义也。「跃于空中」者,此中此非变化神通,故亦对在家者示此神通,因决意神通未被禁止。舍本色而示蛇色等,乃变化神通也。「节日装束」者,庆典装束也。「精进堂」者,依修习之行而适合精勤之远离住处也。「彼亦」者,指国王之外甥而说。
Kusalādhippāyoti manāpajjhāsayo. Dveḷhakajātoti saṃsayamāpanno. Ekekaṃ bhikkhusahassaparivāranti ettha ‘‘gaṇhitvā āgacchathā’’ti āṇākārena vuttepi therā bhikkhū sāsanahitattā gatā. Kappiyasāsanañhetaṃ, na gihīnaṃ gihikammapaṭisaṃyuttaṃ. Thero nāgacchīti kiñcāpi ‘‘rājā pakkosatī’’ti vuttepi dhammakammatthāya āgantuṃ vaṭṭati, dvikkhattuṃ pana pesitepi ‘‘ananurūpā yācanā’’ti nāgato, ‘‘mahānubhāvo thero yathānusiṭṭhaṃ paṭipattiko pamāṇabhūto’’ti rañño ceva ubhayapakkhikānañca attani bahumānuppādanavasena uddhaṃ kattabbakammasiddhiṃ ākaṅkhanto asāruppavacanalesena nāgacchi. Ekato saṅghaṭitā nāvā nāvāsaṅghāṭaṃ. Sāsanapaccatthikānaṃ bahubhāvato āha ‘‘ārakkhaṃ saṃvidhāyā’’ti. Yanti yasmā. Abbāhiṃsūti ākaḍḍhiṃsu. Bāhiratoti uyyānassa bāhirato. Passantānaṃ atidukkarabhāvena upaṭṭhānaṃ sandhāya ‘‘padesapathavīkampanaṃ dukkara’’nti āha. Adhiṭṭhāne panettha visuṃ dukkaratā nāma natthi.
「善意向」者,可意之意乐也。「陷入两难」者,陷入疑惑也。「各以千比库为眷属」者,此中虽以「带来」之命令方式说,然诸长老比库为教法利益而去。此为如法之使令,非在家人之在家事务相应者。「长老不来」者,虽说「国王召唤」,为法事而来是允许的,然二次遣使亦「不适当之请求」故不去,「大威德之长老,如所教而行者,为量度者」,为令国王及双方对自己生起尊重,期望将来所作事务之成就,以不相应之言辞而不去。「船只连结」者,船只之连结也。因教法敌对者众多,故说「设置守护」。「因」者,因为也。「拖出」者,拖拽也。「园外」者,从园林之外也。见者极难作之义,指神变,故说「震动一方大地为难」。然于决意,此中实无难之名也。
Dīpakatittiroti sākuṇikehi samajātikānaṃ gahaṇatthāya posetvā sikkhetvā pāsaṭṭhāne ṭhapanakatittiro. Na paṭicca kammaṃ phusatīti gāthāya yadi tava pāpakiriyāya mano nappadussati, luddena taṃ nissāya katampi pāpakammaṃ taṃ na phusati. Pāpakiriyāya hi appossukkassa nirālayassa bhadrassa sato tava taṃ pāpaṃ na upalimpati, tava cittaṃ na allīyatīti attho.
「诱鹫」者,猎人为捕捉同类者而养育、训练、置于陷阱处之鹫也。「不缘业而触」者,偈中:若汝之心于恶作不染污,依猎人缘彼所作之恶业,彼不触汝。于恶作无关心、无依、善良、具念之汝,彼恶不染污,汝心不执着之义也。
Kiṃ vadati sīlenāti kiṃvādī. Atha vā ko katamo vādo kiṃvādo, so etassa atthīti kiṃvādī. Attānañca lokañca sassatoti vādo etesanti sassatavādino. Sattesu saṅkhāresu vā ekaccaṃ sassatanti pavatto vādo ekaccasassato, tasmiṃ niyuttā ekaccasassatikā. ‘‘Anto, ananto, antānanto, nevanto nānanto’’ti evaṃ antānantaṃ ārabbha pavattā cattāro vādā antānantā, tesu niyuttā antānantikā. Na marati na upacchijjatīti amarā, evantipi me no, tathātipi me notiādinā (dī. ni. 1.62) pavattā diṭṭhi ceva vācā ca, tassā vikkhepo etesanti amarāvikkhepikā. Atha vā amarā nāma macchajāti duggahā hoti, tassā amarāya viya vikkhepo etesanti amarāvikkhepikā. Adhicca yadicchakaṃ yaṃ kiñci kāraṇaṃ anapekkhitvā samuppanno attā ca loko cāti vāde niyuttā adhiccasamuppannikā. Saññī attāti vādo yesante saññīvādā. Evaṃ asaññīvādā nevasaññīnāsaññīvādāti etthāpi. ‘‘Kāyassa bhedā satto ucchijjatī’’ti (dī. ni. 1.85-86) evaṃ ucchedaṃ vadantīti ucchedavādā. Diṭṭhadhammoti paccakkho yathāsakaṃ attabhāvo, tasmiṃyeva yathākāmaṃ pañcakāmaguṇaparibhogena nibbānaṃ dukkhūpasamaṃ vadantīti diṭṭhadhammanibbānavādā. Vibhajitvā vādo etassāti vibhajjavādī, bhagavā. Sabbaṃ ekarūpena avatvā yathādhammaṃ vibhajitvā nijjaṭaṃ nigumbaṃ katvā yathā diṭṭhisandehādayo vigacchanti, sammutiparamatthā ca dhammā asaṅkarā paṭibhanti, evaṃ ekantavibhajanasīloti vuttaṃ hoti. Parappavādaṃ maddamānoti tasmiṃ kāle uppannaṃ, āyatiṃ uppajjanakañca sabbaṃ paravādaṃ kathāvatthumātikāvivaraṇamukhena nimmaddanaṃ karontoti attho.
『以戒而言何说』者，即持何种见解之义。又或：何为何种主张，何为何种见解，持有此见解者，即为持何种见解者。主张自我与世界为常住者，即为常住论者。于有情或行中，主张某一部分为常住之见解，称为一分常住论，执持此论者为一分常住论者。『有边、无边、有边无边、非有边非无边』——如此围绕有边无边而生起的四种主张，称为有边无边论，执持此论者为有边无边论者。『不死、不断绝』即为不死，以及『于我亦如是，于我亦非如是』等语句所生起的见解与言说，对此见解加以回避游移者，称为不死游移论者。又或：不死乃一种鱼类，极难捕捉，如那不死之鱼般游移不定，持此种游移者，即为不死游移论者。不依凭任何原因、随意而起，主张自我与世界乃无因而生者，称为无因生起论者。主张自我为有想者之见解，为有想论。同理，无想论、非有想非无想论亦如是。以『身体坏灭后，有情断灭』之说而主张断灭者，称为断灭论者。『现见之法』即各自当下现量所得之自身，于其中以任意享受五欲功德为涅槃、为苦之止息而加以宣说者，称为现法涅槃论者。分别而说者，即世尊，称为分别说者。不以一概而论之方式宣说一切，而是依法分别，使之理路清晰、脉络明朗，令诸邪见疑惑等得以消散，世俗法与胜义法得以无混杂地显现——如此以彻底分别为风格，此即所说之义。『摧伏他人之说』者，即于彼时所生起的，以及将来所将生起的一切他人之论，以《论事》母题开展的方式加以彻底摧伏，此即其义。
Tatiyasaṅgītikathāvaṇṇanānayo niṭṭhito. · 第三结集事注释的方法已毕。
Ācariyaparamparakathāvaṇṇanā师承传承故事的解释
Kenābhatanti imaṃ pañhaṃ vissajjentena jambudīpe tāva yāva tatiyasaṅgīti, tāva dassetvā idāni sīhaḷadīpe ācariyaparamparaṃ dassetuṃ tatiyasaṅgahato pana uddhantiādi āraddhaṃ. Imaṃ dīpanti tambapaṇṇidīpaṃ. Tasmiṃ dīpe nisīditvā ācariyena aṭṭhakathāya katattā ‘‘imaṃ dīpa’’nti vuttaṃ. Kañci kālanti accantasaṃyoge upayogavacanaṃ, kismiñci kāleti attho. Porāṇāti sīhaḷadīpe sīhaḷaṭṭhakathākārakā. Bhaddanāmoti bhaddasālatthero. Āguṃ pāpaṃ na karontīti nāgā. Vinayapiṭakaṃ vācayiṃsūti sambandho. Tambapaṇṇiyāti bhummavacanaṃ. Nikāye pañcāti vinayābhidhammānaṃ visuṃ gahitattā tabbinimuttā pañca nikāyā gahetabbā. Pakaraṇeti abhidhammapakaraṇe vācesunti yojanā. Tīṇi piṭakāni svāgatāni assāti ‘‘tepiṭako’’ti vattabbe ‘‘tipeṭako’’ti chandānurakkhaṇatthaṃ vuttaṃ. Tārakarājāti candimā. Pupphanāmoti ettha mahāpadumatthero sumanatthero ca ñātabboti dvikkhattuṃ ‘‘pupphanāmo’’ti vuttaṃ.
『由谁携来』——在回答此问时，先展示从南赡部洲直至第三次结集的传承，随后为展示狮子洲的师资传承，便从第三次结集后的『由此带来』等处开始叙述。『此洲』者，即铜掌洲。因老师于此洲坐下撰写注疏，故言『此洲』。『某一时』者，此为绝对关系的宾格用法，义为『在某时』。『古老的』者，即狮子洲中撰写僧伽罗注疏的诸位前辈。『名吉祥』者，即吉祥沙拉长老。『不作恶』者，即龙象之义。『诵律藏』，与此相连接。『铜掌』者，此为处所格用法。『五部』者，由于律藏与阿毗达摩已另行摄取，故应取除此二者外的五部。『论著』者，意指诵习阿毗达摩论著，如此连接。『具足三藏者』——本应说『三藏』，却为护持韵律而说成另一形式。『星宿之王』者，即月亮。『名花』者，此处应知玛哈巴度玛长老与苏玛那长老二人，故两度说『名花』。
Vanavāsinti vanavāsīraṭṭhaṃ. Karakavassanti himapātanakavassaṃ, karakadhārāsadisaṃ vā vassaṃ. Harāpetvāti udakoghena harāpetvā. Chinnabhinnapaṭadharoti satthakena chinnaṃ raṅgena bhinnaṃ paṭaṃ dhāraṇako. Bhaṇḍūti muṇḍako. Makkhaṃ asahamānoti therassa ānubhāvaṃ paṭicca attano uppannaṃ paresaṃ guṇamakkhanalakkhaṇaṃ makkhaṃ tathā pavattaṃ kodhaṃ asahamāno. Asaniyo phalantīti gajjantā patanti. Me mama bhayabheravaṃ janetuṃ paṭibalo na assa na bhaveyyāti yojanā. Aññadatthūti ekaṃsena. Kasmīragandhārāti kasmīragandhāraraṭṭhavāsino. Isivātapaṭivātāti bhikkhūnaṃ cīvaracalanakāyacalanehi sañjanitavātehi parito samantato bījayamānā ahesuṃ. Dhammacakkhunti heṭṭhāmaggattaye ñāṇaṃ. Anamataggiyanti anamataggasaṃyuttaṃ (saṃ. ni. 2.124 ādayo). Samadhikānīti sādhikāni. Pañca raṭṭhānīti pañca cinaraṭṭhāni. Vegasāti vegena. Samantato rakkhaṃ ṭhapesīti tesaṃ appavesanatthāya adhiṭṭhānavasena rakkhaṃ ṭhapesi. Aḍḍhuḍḍhāni sahassānīti aḍḍhena catutthāni aḍḍhuḍḍhāni, atirekapañcasatāni tīṇi sahassānīti attho. Diyaḍḍhasahassanti aḍḍhena dutiyaṃ diyaḍḍhaṃ, atirekapañcasatikaṃ sahassanti attho. Niddhametvānāti palāpetvā.
『瓦纳瓦西』者，即瓦纳瓦西地方。『冰雹之雨』者，即降雹之雨，或如冰雹般的雨。『令其冲走』者，即被水流冲走。『穿着被割破染破之衣』者，即穿着被刀割破、被染料染坏之衣者。『秃头者』者，即剃头者。『不堪忍覆蔽』者，即仗依长老之威力，对自身所生起的、以覆蔽他人功德为特征的覆蔽心，以及随之而生的嗔恚，无法堪忍。『雷电劈裂而落』者，即轰鸣而坠。『足以令我生起恐惧与惊怖者，将不存在、将不出现』，如此连接。『决定』者，即确定无疑之义。『迦湿弥罗与犍陀罗』者，即迦湿弥罗与犍陀罗国的居民。『逆圣者之风而吹』者，即因比库们袈裟摆动与身体移动所产生之风，从四方各处扇风吹送。『法眼』者，即下三道之智。『无始』者，即无始相应。『有余』者，即稍多。『五个国土』者，即五个支那国土。『以速度』者，即迅速地。『设立全面守护』者，即以誓愿力设立守护，令其无法进入。『二千五百』——以第四之半为二千五百，义为三千五百有余。『一千五百』——以第二之半为一千五百，义为一千五百有余。『驱逐之后』者，即驱散之后。
Rājagahanagaraparivattakenāti rājagahanagaraṃ parivattetvā tato bahi taṃ padakkhiṇaṃ katvā gatamaggena, gamanena vā. Āropesīti paṭipādesi. Paḷināti ākāsaṃ pakkhandiṃsu. Naguttameti cetiyagirimāha. Puratoti pācīnadisābhāge. Puraseṭṭhassāti seṭṭhassa anurādhapurassa. Silakūṭamhīti evaṃnāmake pabbatakūṭe. Sīhakumārassa puttoti ettha ‘‘kaliṅgarājadhītu kucchismiṃ sīhassa jāto sīhakumāro’’ti vadanti. Jeṭṭhamāsassa puṇṇamiyaṃ jeṭṭhanakkhattaṃ vā mūlanakkhattaṃ vā hotīti āha ‘‘jeṭṭhamūlanakkhattaṃ nāma hotī’’ti. Migānaṃ vānato hiṃsanato bādhanato migavaṃ, migavijjhanakīḷā. Rohitamigarūpanti gokaṇṇamigavesaṃ. Rathayaṭṭhippamāṇāti rathapatodappamāṇā. Ekā latāyaṭṭhi nāmāti ekā rajatamayā kañcanalatāya paṭimaṇḍitattā evaṃ laddhanāmā. Pupphayaṭṭhiyaṃ nīlādīni pupphāni, sakuṇayaṭṭhiyaṃ nānappakārā migapakkhino vicittakammakatā viya khāyantīti daṭṭhabbaṃ. Rājakakudhabhaṇḍānīti rājārahauttamabhaṇḍāni. Saṅkhanti dakkhiṇāvaṭṭaṃ abhisekasaṅkhaṃ. Vaḍḍhamānanti alaṅkāracuṇṇaṃ, ‘‘nahānacuṇṇa’’nti keci. Vaṭaṃsakanti kaṇṇapiḷandhanaṃ vaṭaṃsakanti vuttaṃ hoti. Nandiyāvaṭṭanti nandiyāvaṭṭapupphākārena maṅgalatthaṃ suvaṇṇena kataṃ. Kaññanti khattiyakumāriṃ. Hatthapuñchananti pītavaṇṇaṃ mahagghahatthapuñchanavatthaṃ. Aruṇavaṇṇamattikanti nāgabhavanasambhavaṃ. Vatthakoṭikanti vatthayugameva. Nāgamāhaṭanti nāgehi āhaṭaṃ. Amatosadhanti evaṃnāmikā guḷikajāti. Amatasadisakiccattā evaṃ vuccati. Bhūmattharaṇasaṅkhepenāti bhūmattharaṇākārena. Uppātapāṭhakāti nimittapāṭhakā. Alaṃ gacchāmāti ‘‘purassa accāsannattā sāruppaṃ na hotī’’ti paṭikkhipanto āha. Aḍḍhanavamānaṃ pāṇasahassānanti (a. ni. 6.53) pañcasatādhikānaṃ aṭṭhannaṃ pāṇasahassānaṃ. Appamādasuttanti aṅguttaranikāye mahāappamādasuttaṃ, rājovādasuttanti vuttaṃ hoti.
『绕王舍城而行』者，即绕行王舍城，从城外向其作右绕，沿所行之路而去，或以行走之方式。『令其登上』者，即令其安住。『向虚空』者，即跃入空中。『最胜之山』者，即指支提山。『于前方』者，即在东方一侧。『最胜城之前』者，即阿努拉达补罗城之前。『于石峰处』者，即于如此命名的山峰上。『狮子王子之子』者，此处有说：『迦陵伽王之女腹中，由狮子所生者，即狮子王子。』『在哲得月之满月日』，有时逢哲得星宿，有时逢根本星宿，故说：『称为哲得根本星宿。』『鹿苑』者，即鹿之林，因驱赶、伤害鹿群而得名，即射鹿游猎之地。『红鹿之形』者，即牛角鹿之装扮。『如车辕般大小』者，即如御车棒般大小。『名为一藤杖』者，即一根以银制成、以金藤装饰而得此名之杖。花杖上有青色等花朵，鸟杖上有各种野兽与鸟类，宛如彩绘工艺品，应如此理解。『王家宝器』者，即王者所配享的最上等器物。『螺』者，即右旋灌顶之螺。『增长粉』者，即装饰用之香粉，另有人说是『沐浴粉』。『耳饰』者，即所谓戴于耳上之装饰，称为耳饰。『难陀亚瓦帝』者，即以难陀亚瓦帝花的形状，为吉祥目的以黄金制成之物。『女』者，即刹帝利族之少女。『拭手巾』者，即黄色的贵重拭手之布。『赤色之土』者，即产自龙宫之土。『衣端』者，即一对衣物。『龙所携来』者，即由龙携带而来之物。『不死药』者，即如此命名的丸药之类，因其功用如不死甘露，故如此称呼。『以铺地之略述』者，即以铺设地面的方式。『观兆候之读诵者』者，即读诵征兆之人。『不必，我们去吧』者，即以『因距城太近，不甚相宜』而加以拒绝时所言。『八千五百有余生命』者，即五百余加八千，共八千五百生命。『不放逸经』者，即《增支部》中的《大不放逸经》，亦即所谓《教王经》。
Mahaccāti mahatā. Upasaṅkamantoti ativiya kilantarūpo hutvā upasaṅkamīti attho. Tumhe jānanatthanti sambandho. Pañcapaṇṇāsāyāti ettha ‘‘catupaññāsāyāti vattabbaṃ. Evañhi sati upari vuccamānaṃ dvāsaṭṭhi arahantoti vacanaṃ sametī’’ti sāratthadīpaniyaṃ (sārattha. ṭī. 1.ācariyaparamparakathāvaṇṇanā) vuttaṃ. Dasabhātikasamākulanti muṭasivassa puttehi devānaṃpiyatissādīhi dasahi bhātikehi samākiṇṇaṃ. Ciradiṭṭho sammāsambuddhoti dhātuyo sandhāyāha. Sabbatāḷāvacareti sabbāni turiyabhaṇḍāni, taṃsahacarite vā vādake. Upaṭṭhāpetvāti upahārakārāpanavasena sannipātetvā. Vaḍḍhamānakacchāyāyāti pacchābhattaṃ. Pokkharavassanti pokkharapatte viya atemitukāmānaṃ upari atemetvā pavattanakavassaṃ. Mahāvīroti satthuvohārena dhātu eva vuttā. Pacchimadisābhimukhova hutvā apasakkantoti ettha puratthābhimukho ṭhitova piṭṭhito apasakkanena pacchimadisāya gacchanto tādisopasaṅkamanaṃ sandhāya ‘‘pacchimadisābhimukho’’ti vutto. ‘‘Mahejavatthu nāma evaṃnāmakaṃ devaṭṭhāna’’nti vadanti.
『甚大』者，即以极大之故。『前来』者，即极为疲惫而前来之义。『为汝等所知』，与此相连接。『五十五』者，此处《萨拉德帝巴尼疏》中说：『应说四十五。如此方能与上文所说六十二阿拉汉之语相合。』『充满十位兄弟』者，即充满了穆帝西瓦之子、爱护天者等十位兄弟。『久见正自觉者』者，指舍利而言。『一切弦乐』者，即一切乐器，或与之相伴随的演奏者。『令其侍奉』者，即令其以供施之方式集合而来。『增长遮荫时分』者，即午后之时。『莲叶之雨』者，即不欲沾湿者，于其上流过而不沾湿，如莲叶上之雨般流过之雨。『大雄』者，以导师之名号而指舍利本身。『面向西方而退去』者，此处是指面向东方而立，从背后退去，向西方而行，就此种前来之情形而言，故说『面向西方』。有人说：『玛赫佳瓦土之地，是如此命名的天神住处。』
Pajjarakenāti amanussasamuṭṭhāpitena pajjarakarogena. Devoti megho. Anuppavecchīti vimucci. Vivādo hotīti ettha kiriyākālamapekkhitvā vattamānappayogo daṭṭhabbo. Evaṃ īdisesu sabbattha. Tadetanti ṭhānaṃ tiṭṭhatīti sambandho. ‘‘Channaṃ vaṇṇānaṃ sambandhabhūtānaṃ raṃsiyo cā’’ti ajjhāharitabbaṃ, ‘‘channaṃ vaṇṇānaṃ udakadhārā cā’’ti evampettha sambandhaṃ vadanti. Parinibbutepi bhagavati tassānubhāvena evarūpaṃ pāṭihāriyaṃ ahosi evāti dassetuṃ evaṃ acintiyātiādigāthamāha. Rakkhaṃ karontoti attanā upāyena palāpitānaṃ yakkhānaṃ puna appavisanatthāya parittānaṃ karonto. Āvijjīti pariyāyi.
『以笼疾』者，乃由非人所引发之笼罩病症。『天』者，云也。『得解脱』者，脱离也。『生起争论』者，此处应知乃着眼于动作时态而以现在时表达，如此此类情形皆同。『彼处存立』者，与之相连接。应补入『属于六色之光线等』，亦有人如此解说其关联：『属于六色之水流等』。为显示世尊般涅槃之后，依其威德仍出现如此之神变，故说『不可思议』等偈颂。『作守护』者，为防已以方便驱走之亚卡再度入侵，而持诵护卫经。『宣说』者，乃轮番宣说之义。
Raññobhātāti rañño kaniṭṭhabhātā. Anuḷādevī nāma rañño jeṭṭhabhātu jāyā. Sarasaraṃsijālavissajjanakenāti siniddhatāya rasavantaṃ ojavantaṃ raṃsijālaṃ vissajjentena. Ekadivasena agamāsīti sambandho. Appesīti lekhasāsanaṃ patiṭṭhāpesi. Udikkhatīti apekkhati pattheti. Bhāriyanti garukaṃ, anatikkamanīyanti attho. Maṃ paṭimānetīti maṃ udikkhati. Kammāravaṇṇanti rañño pakatisuvaṇṇakāravaṇṇaṃ. Tihatthavikkhambhanti tihatthavitthāraṃ. Sakalajambudīparajjenāti ettha rañño idanti rajjaṃ, sakalajambudīpato uppajjanakaāyo ceva āṇādayo ca, tena pūjemīti attho, na sakalapathavīpāsādādivatthunā tassa sattāhaṃ demītiādinā kālaparicchedaṃ katvā dātuṃ ayuttattā. Evañhi dento tāvakālikaṃ deti nāma vatthupariccāgalakkhaṇattā dānassa, pathavādivatthupariccāgena ca puna gahaṇassa ayuttattā. Niyamitakāle pana āyādayo pariccattā evāti tato paraṃ apariccattattā gahetuṃ vaṭṭati. Tasmā vuttanayenettha ito parampi āyādidānavaseneva rajjadānaṃ veditabbaṃ. Pupphuḷakā hutvāti ketakīpārohaṅkurā viya udakapupphuḷakākārā hutvā. Gavakkhajālasadisanti bhāvanapuṃsakaṃ, vātapānesu jālākārena ṭhapitadārupaṭasadisanti attho, gavakkhena ca suttādimayajālena ca sadisanti vā attho.
『王之兄弟』者，王之幼弟也。有名阿努喇黛维者，乃王长兄之妻。『以散发润泽光网』者，以其滋润而富饶、充满精华之光网散放。『于一日而去』者，此为连接语。『遣送』者，确立书信使命。『仰望』者，期待、希求也。『重大』者，沉重之义，谓不可逾越。『敬重我』者，谓仰望于我。『金匠之色』者，王本有之金匠肤色。『三肘宽广』者，三肘之宽度。『以全阎浮提王国』者，此处王之『此』为王国，意谓以全阎浮提所生之岁入及命令等奉献于彼；而非以整片大地、殿堂等物，因设定七日奉予等时间限制而施与为不合理。如此施予者，仅为暂时施予，因布施之相为舍弃物品；以大地等物品舍弃后，再度取回亦为不合理。然于限定期间内，岁入等已被舍弃，故过此之后，因尚未舍弃，故可取回。因此依所说之方式，此处于此后亦应知为仅以岁入等布施之形式来理解王国之布施。『成为泡沫状』者，如露兜树之嫩芽般，成为水泡之形状。『如格子窗般』者，此为表义中性词，意谓如安置于窗户上呈格状之木格板；或意为既似格子窗，又似由线等所成之网。
Devadundubhiyoti ettha devoti megho, tassa acchasukkhatāya ākāsamiva khāyamānassa animittagajjitaṃ devadundubhi nāma, yaṃ ‘‘ākāsadundubhī’’tipi vadanti. Phaliṃsūti thaniṃsu. Pabbatānaṃnaccehīti pathavīkampena ito cito ca bhamantānaṃ pabbatānaṃ naccehi. Vimhayajātā yakkhā ‘‘hi’’ntisaddaṃ nicchārentīti āha ‘‘yakkhānaṃ hiṅkārehī’’ti. Sakasakapaṭibhānehīti attano attano sippakosallehi. Abhisekaṃ datvāti anotattadahodakena abhisekaṃ datvā.
『天鼓』者，此处『天』即云也，以其澄澈洁白如虚空之貌，无缘故之轰鸣称为天鼓，亦称之为『虚空鼓』。『响彻』者，轰鸣也。『以山岳之舞』者，以大地震动时诸山四处摇晃摆动之舞。亚卡们惊叹而发『嗨』之声，故说『以亚卡们的嗨声』。『各以自己之才智』者，各以自身技艺之精巧。『行灌顶』者，以阿诺达答湖之水行灌顶。
Devatākulānīti mahābodhiṃ parivāretvā ṭhitanāgayakkhādidevatākulāni datvāti sambandho. Gopakarājakammino tathā ‘‘taracchā’’ti vadanti. Iminā parivārenāti sahatthe karaṇavacanaṃ, iminā parivārena sahāti attho. Tāmalittinti evaṃnāmakaṃ samuddatīre paṭṭanaṃ. Idamassa tatiyanti suvaṇṇakaṭāhe patiṭṭhitasākhābodhiyā rajjasampadānaṃ sandhāya vuttaṃ. Tato pana pubbe ekavāraṃ rajjasampadānaṃ acchinnāya sākhāya mahābodhiyā eva kataṃ, tena saddhiṃ catukkhattuṃ rājā rajjena pūjesi. Rajjena pūjitadivasesu kira sakaladīpato uppannaṃ āyaṃ gahetvā mahābodhimeva pūjesi.
『诸天眷属』者，与围绕守护大菩提树而住之龙、亚卡等诸天眷属相连接。守卫王事者，如此称之为『豺狼』。『以此随从』者，此为共同之具格，意谓与此随从偕同。『踏纳陵提』者，乃如此名称之海岸港口城市。『此为其第三次』者，此乃就安置于金盘中之菩提树枝赐予王国权力而言。然在此之前，曾有一次以未折断之菩提树枝对大菩提树行赐予王国之礼，连同彼次共四次，王以王国供奉。据说在以王国供奉的日子里，收取全岛所生岁入而供奉大菩提树。
Paṭhamapāṭipadadivaseti sukkapakkhapāṭipadadivase. Tañhi kaṇhapakkhapāṭipadadivasaṃ apekkhitvā ‘‘paṭhamapāṭipadadivasa’’nti vuttaṃ, idañca tasmiṃ tambapaṇṇidīpe vohāraṃ gahetvā vuttaṃ, idha pana puṇṇamito paṭṭhāya yāva aparā puṇṇamī, tāva eko māsoti vohāro. Tasmā iminā vohārena ‘‘dutiyapāṭipadadivase’’ti vattabbaṃ siyā kaṇhapakkhapāṭipadassa idha paṭhamapāṭipadattā. Gacchati vatareti ettha areti khede. Samantāyojananti accantasaṃyoge upayogavacanaṃ, yojanappamāṇe padese sabbatthāti attho. Supaṇṇarūpenāti mahābodhiṃ balakkārena gahetvā nāgabhavanaṃ netukāmāni nāgarājakulāni iddhiyā gahitena garuḷarūpena santāseti. Taṃ vibhūtiṃ passitvāti devatādīhi karīyamānaṃ pūjāmahattaṃ, mahābodhiyā ca ānubhāvamahattaṃ disvā sayampi tathā pūjetukāmā theriṃ yācitvāti yojanā. Samuddasālavatthusminti yasmiṃ padese ṭhatvā rājā samudde āgacchantaṃ bodhiṃ therānubhāvena addasa, yattha ca pacchā samuddassa diṭṭhaṭṭhānanti pakāsetuṃ samuddasālaṃ nāma sālaṃ akaṃsu, tasmiṃ samuddasālāya vatthubhūte padese. Therassāti mahāmahindattherassa. Pupphaagghiyānīti kūṭāgārasadisāni pupphacetiyāni. Āgato vatareti ettha areti pamode. Aṭṭhahi amaccakulehi aṭṭhahi brāhmaṇakulehi cāti soḷasahi jātisampannakulehi. Rajjaṃ vicāresīti rajjaṃ vicāretuṃ vissajjesi. Rājavatthudvārakoṭṭhakaṭṭhāneti rājuyyānassa dvārakoṭṭhakaṭṭhāne. Anupubbavipassananti udayabbayādianupubbavipassanaṃ. ‘‘Saha bodhipatiṭṭhānenā’’ti karaṇavacanena vattabbe vibhattipariṇāmena ‘‘saha bodhipatiṭṭhānā’’ti nissakkavacanaṃ kataṃ. Sati hi sahasaddappayoge karaṇavacaneneva bhavitabbaṃ. Dassiṃsūti paññāyiṃsu. Mahāāsanaṭṭhāneti pubbapasse mahāsilāsanena patiṭṭhitaṭṭhāne. Pūjetvā vandīti āgāminaṃ mahācetiyaṃ vandi. Purime pana mahāvihāraṭṭhāne pūjāmattasseva katattā anāgate saṅghassapi navakatā avanditabbatā ca pakāsitāti veditabbā. Anāgate pana metteyyādibuddhā paccekabuddhā ca buddhabhāvakkhaṇaṃ uddissa vanditabbāva sabhāvena visiṭṭhapuggalattāti gahetabbaṃ.
『白月初一日』者，指白分第一日。彼以黑月初一日为参照而称『白月初一日』，此乃取该铜鍱洲之习惯用法。然此处之月份计算，乃从满月至下一个满月为一个月。因此依此习惯用法，黑月初一在此为第一个初一，故应说『第二个初一日』。『前往』一词中，『苦』者，疲苦也。『周围一由旬』者，此为绝对连接之宾格用法，意谓在约一由旬范围之地域一切处。『以金翅鸟之形』者，欲以武力夺取大菩提树带往龙宫之诸龙王族，以神通力所取金翅鸟之形来恐吓。『见彼威德』者，见天人等所行供奉之盛大，以及大菩提树之威德广大，自己亦欲如此供奉，故请求长老尼之连接语。『于海中沙罗树之处』者，在王站立其处、依长老神通力望见海中驶来之菩提树、其后为显示在海中所见之处而建立名为海中沙罗树之树的，该以海中沙罗树为名之处所。『长老』者，玛哈摩嗯陀长老也。『花供品』者，如楼阁状之花塔。『到来』一词中，『喜悦』者，欢喜也。『以八大臣族与八婆罗门族』者，即以十六个出身高贵之族。『处理王事』者，放手让人处理王事。『王苑门楼之处』者，王家园林之门楼处。『次第观』者，依次从生灭等次第所行之观。『与菩提树安置偕同』，应以具格表达，而转换格位作离格『与菩提树安置偕同』。当有『与』字连用时，应以具格表达。『显现』者，得以见到。『大坐台之处』者，在东方以大石坐台所安置之处。『供奉后礼拜』者，礼拜将来之大塔。然于前述大寺院之处，因仅作供奉而未礼拜，应知是为显示未来僧团之新建物亦不必礼拜。至于未来，弥勒等诸佛及辟支佛，以指向成佛之刹那而言，因其本质为殊胜人物，应理解为本当礼拜。
Mahāariṭṭhoti pañcapaññāsāya bhātukehi saddhiṃ cetiyagirimhi pabbajitaṃ sandhāya vuttaṃ. Meghavaṇṇābhayaamaccassa pariveṇaṭṭhāneti meghavaṇṇaabhayassa rañño amaccena kattabbassa pariveṇassa vatthubhūte ṭhāne. Maṅgalanimittabhāvena ākāse samuppanno manoharasaddo ākāsassa ravo viya hotīti vuttaṃ ‘‘ākāsaṃ mahāviravaṃ ravī’’ti. Na hi ākāso nāma koci dhammo atthi, yo saddaṃ samuṭṭhāpeyya, ākāsagatautuvisesasamuṭṭhitova so saddoti gahetabbo. Paṭhamakattikapavāraṇadivase…pe… vinayapiṭakaṃ pakāsesīti idaṃ vinayaṃ vācetuṃ āraddhadivasaṃ sandhāya vuttaṃ. Anusiṭṭhikarānanti anusāsanīkarānaṃ. Rājinoti upayogatthe sāmivacanaṃ, devānaṃpiyatissarājānanti attho. Aññepīti mahindādīhi aṭṭhasaṭṭhimahātherehi aññepi, tesaṃ sarūpaṃ dassento āha tesaṃ therānantiādi. Tattha tesaṃ therānaṃ antevāsikāti mahindattherādīnaṃ aṭṭhasaṭṭhimahātherānaṃ ariṭṭhādayo antevāsikā ca mahāariṭṭhattherassa antevāsikā tissadattakāḷasumanādayo cāti yojetabbaṃ. Antevāsikānaṃ antevāsikāti ubhayattha vuttaantevāsikānaṃ antevāsikaparamparā cāti attho. Pubbe vuttappakārāti mahindo iṭṭiyo uttiyotiādigāthāhi (pārā. aṭṭha. 1.tatiyasaṅgītikathā) pakāsitā ācariyaparamparā.
『玛哈阿利陀』者，乃就与五十五位兄弟在塔吉利山出家一事而言。『梅嘎瓦纳阿巴亚大臣之僧舍处』者，在应由梅嘎瓦纳阿巴亚王之大臣建造之僧舍的所在地。以吉祥征兆之相，于虚空中生起之令人欢喜之声，如同虚空之吼声，故说『虚空大吼声吼起』。实际上并无名为虚空之任何法，能引发声音，应理解那声音仅为由住于虚空中特殊时节所生起。『于第一个迦帝月自恣日……律藏宣讲』者，此乃就开始教授律藏之日而言。『作教诫者』者，作教导者也。『王』者，此为宾格用作主格，意谓天爱帝须王。『其余者』者，摩嗯陀等六十八位大长老之外的其余者，为显示其情形，故说『彼等长老们』等。其中，『彼等长老们之亲教师下的学生』者，应连接理解为：摩嗦陀长老等六十八位大长老之亲教师下的阿利陀等学生，以及玛哈阿利陀长老亲教师下的帝萨达达、咖喇苏玛那等学生。『学生们的学生』者，意谓两处所说之学生们之学生传承等。『如前所说之方式』者，指以『摩嗦陀、伊提亚、伍提亚』等偈颂（巴拉基咖注疏第一册第三次结集章）所阐明之老师传承。
Na paggharatīti na gaḷati, na pamussatīti attho. Satigatidhitimantesūti ettha satīti uggahadhāraṇe sati. Gatīti saddatthavibhāgaggahaṇe ñāṇaṃ. Dhitīti uggahapariharaṇādīsu vīriyaṃ. Kukkuccakesūti ‘‘kappati na kappatī’’ti vīmaṃsakukkuccakārīsu. Mātāpituṭṭhāniyoti vatvā tamevatthaṃ samatthetuṃ āha tadāyattāhītiādi. Vinayapariyattiṃ nissāyāti vinayapiṭakapariyāpuṇanaṃ nissāya. Attano sīlakkhandho suguttoti lajjino vinayadhāraṇassa alajjiaññāṇatādīhi chahi ākārehi āpattiyā anāpajjanato attano sīlakkhandho khaṇḍādidosavirahito sugutto surakkhito hoti. Kukkuccapakatānanti kappiyākappiyaṃ nissāya uppannena kukkuccena pakatānaṃ upaddutānaṃ abhibhūtānaṃ yathāvinayaṃ kukkuccaṃ vinodetvā suddhante patiṭṭhāpanena paṭisaraṇaṃ hoti. Vigato sārado bhayametassāti visārado. ‘‘Evaṃ kathentassa doso evaṃ na doso’’ti ñatvāva kathanato nibbhayova saṅghamajjhe voharati. Paccatthiketi attapaccatthike ceva vajjiputtakādisāsanapaccatthike ca. Sahadhammenāti sakāraṇena vacanena sikkhāpadaṃ dassetvā yathā te asaddhammaṃ patiṭṭhāpetuṃ na sakkonti, evaṃ suniggahitaṃ katvā niggaṇhāti. Saddhammaṭṭhitiyāti pariyattipaṭipattipaṭivedhasaṅkhātassa tividhassāpi saddhammassa ṭhitiyā, pavattiyāti attho.
『不流失』者，谓不散失、不遗忘也。『具念、善解、精勤者』中：『念』者，谓于受持忆持之中的念；『善解』者，谓于了解语义与区分辨别之中的智；『精勤』者，谓于受持、护持等之中的精进。『有疑虑者』者，谓于『允许抑或不允许』一事上，作犹豫思量而行事者。说『如父母之位』后，为进一步证明同一义，乃说『由于依附于彼』等语。『依止律藏的修学』者，谓依止律藏的受持学习。『自身的戒蕴善护』者：知惭的持律者，由于不因无惭、无智等六种因缘而犯戒，故其自身的戒蕴远离破损等过失，善加守护、妥善防护。『对于为疑虑所缠者』者：对于因缘涉及允许与不允许而生起疑虑、为此所困扰、为此所压迫者，依律如法遣除其疑虑，安立于清净之中，从而成为皈依。『其人之怖畏已去、胆怯已除』者，谓已无畏。由于了知『如此说则有过失，如此说则无过失』，方才开口，故于僧团之中，毫无畏惧地发言处事。『敌对者』者，谓自身的敌对者，以及如跋阇子等对教法的敌对者。『以如法』者，以有理有据之言，指示学处，令彼等无法建立邪法，从而善加折伏、彻底降伏之。『正法住立』者，谓令包含教理、实践、通达三者在内的三种正法得以住立、得以延续，此即其义。
Vinayo saṃvaratthāyātiādīsu vinayapariyāpuṇanaṃ vinayo, vinayapaññatti vā kāyavacīdvārasaṃvaratthāya. Avippaṭisāroti katākataṃ nissāya vippaṭisārābhāvo santāpābhāvo. Pāmojjaṃ taruṇapīti. Pīti nāma balavapīti. Passaddhīti kāyacittapassaddhi. Yathābhūtañāṇadassananti sappaccayanāmarūpapariggaho. Nibbidāti vipassanā. Virāgoti ariyamaggo. Vimuttīti aggaphalaṃ. Vimuttiñāṇadassananti paccavekkhaṇañāṇaṃ. Anupādāti kañci dhammaṃ anupādiyitvā pariccajitvā. Parinibbānatthāyāti paccavekkhaṇañāṇe anuppanne antarā parinibbānābhāvena taṃparinibbānatthāyāti paccayattena vuttaṃ anantarādipaccayattā. Etadatthā kathāti ayaṃ vinayakathā nāma etassa anupādāparinibbānassa atthāyāti attho. Mantanāti vinayamantanāyeva, bhikkhūnaṃ ‘‘evaṃ karissāma, evaṃ na karissāmā’’ti vinayapaṭibaddhamantanā. Upanisāti upanisīdati ettha phalanti upanisā, kāraṇaṃ. Vinayo saṃvaratthāyātiādikāraṇaparamparāpi etadatthāti attho. Sotāvadhānanti imissā paramparapaccayakathāya attānaṃ samanatthāya sotāvadhānaṃ, tampi etamatthaṃ. Yadidanti nipāto. Yo ayaṃ catūhi upādānehi anupādiyitvā cittassa arahattamaggasaṅkhāto, tapphalasaṅkhāto vā vimokkho, sopi etadatthāya anupādāparinibbānatthāya. Atha vā yo ayaṃ kañci dhammaṃ anupādācittassa vimokkho vimuccanaṃ vigamo parinibbānaṃ etadatthā kathāti evaṃ upasaṃharaṇavasena yojetumpi vaṭṭati maggaphalavimokkhassa pubbe vuttattā. Āyogoti uggahaṇādivasena punappunaṃ abhiyogo.
「律为防护故」等句中:学习律藏为律,或律之制定为身语二门防护故。「无悔」者,依所作与未作而无悔恨、无热恼。「欣悦」者,初起之喜。「喜」者,名为强力之喜。「轻安」者,身轻安与心轻安。「如实智见」者,把握有缘之名色。「厌离」者,观。「离贪」者,圣道。「解脱」者,最上之果。「解脱智见」者,省察智。「不执取」者,不执取任何法而舍弃。「为般涅槃故」者,因省察智未生起时中间无般涅槃,故说「为彼般涅槃故」,以缘之义而说,由无间等缘之义。「此义之谈论」者,此名为律之谈论,为此不执取般涅槃之义,此为义。「思量」者,即律之思量,比库们「我等应如是作,我等不应如是作」之与律相系之思量。「近依」者,于此近依而有果,故为近依,即原因。「律为防护故」等原因之次第亦为此义,此为义。「耳之作意」者,为使自己平等于此次第缘之谈论而作意于耳,彼亦为此义。「即此」者,不变词。此以四取而不执取心之名为阿拉汉道者,或名为彼果之解脱,彼亦为此义,为不执取般涅槃故。或者,此不执取任何法之心之解脱、脱离、远离、般涅槃,为此义之谈论,如是以总结之方式连结亦适当,因道果解脱于前已说。「勤修」者,以把握等方式一再之努力。
Ācariyaparamparakathāvaṇṇanānayo niṭṭhito. · 师承传承故事的解释方式已完结。
Iti samantapāsādikāya vinayaṭṭhakathāya vimativinodaniyaṃ · 如是，在《一切善见》律注中，疑惑遣除
Bāhiranidānakathāvaṇṇanānayo niṭṭhito. · 外缘起故事的解释方式已完结。