Vinayālaṅkāra-ṭīkā (paṭhamo bhāgo) · 律庄严复注（第一册）
Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者
Vinayapiṭake · 在律藏中
Vinayālaṅkāra-ṭīkā (paṭhamo bhāgo) · 《律庄严疏》（第一部分）
Ganthārambhakathā
论藏着手语
Muttahārādinayagāthā关于珍珠项链等方法的偈颂
Yo loke lokaloko varataraparado rājarājaggajañño;
于世间中,彼世间之光明者,施予最胜者,诸王之王,大象中之知者;
Ākāsākārakāro paramaratirato devadevantavajjo.
虚空之形相者,最上喜乐者,诸天之天,终极之应受者。
Saṃsārāsārasāro sunaranamanato mārahārantaraṭṭho;
轮回之精髓者,善人之礼敬者,魔之破坏者,内在之住立者;
Lokālaṅkārakāro atisatigatimā dhīravīrattarammo.
世间之庄严者,极度行道者,坚固勇士之最上可爱者。
Sīhanivattananayagāthā关于狮子回返方法的偈颂
Saṃsāracakkaviddhaṃsaṃ, sambuddhaṃ taṃ sumānasaṃ;
轮回之轮破坏者,正自觉者,彼善意者;
Saṃnamāmi suguṇesaṃ, saṃdesitasududdasaṃ.
我顶礼具足殊胜功德者,顶礼所宣说之极难见法。
Anotattodakāvattanayagāthā关于无热恼池水回流方法的偈颂
Yena viddhaṃsitā pāpā, yena nibbāpitā darā;
藉此法,诸恶得以摧灭;藉此法,诸苦热得以息灭;
Yena lokā nissarisuṃ, yena cāhaṃ namāmi taṃ.
藉此法,众生得以出离诸世间——我顶礼此法。
Catudīpacakkavattananayagāthā四洲转轮王法偈
Saṅghaṃ sasaṅghaṃ namāmi, vantantavaradhammajaṃ;
我顶礼僧团及其所属,彼等已舍弃、已远离殊胜法所生之一切;
Maggaggamanaphalaṭṭhaṃ, susaṃsaṃ subhamānasaṃ.
彼等安住于道之最高趣向与果之证得,堪受称赞,心意清净善美。
Abyapetacatupādaādiyamakagāthā不离四足等初双偈
Vinayaṃ vinayaṃ sāraṃ, saṅgahaṃ saṅgahaṃ karaṃ;
律是调伏之精髓,是摄持之所作——我顶礼此律,顶礼此摄持。
Cariyaṃ cariyaṃ vande, paramaṃ paramaṃ sutaṃ.
我礼敬行者中之行者，礼敬所闻法中之最胜所闻法。
Byapetacatupādaādiantayamakagāthā离四足等末双偈
Pakāre bahupakāre, sāgare guṇasāgare;
礼敬那广大利益者、诸多利益者，礼敬那如海深广者、功德之海者；
Garavo mama garavo, vandāmi abhivandāmi.
我之恭敬、我之恭敬，我礼敬、我深切礼敬。
Vatthuttaye ganthakāre, garūsu sādaraṃ mayā;
我以恭敬之心，礼敬三宝、论著作者及诸师长；
Katena namakkārena, hitvā sabbe upaddave.
以此所作之礼拜，愿舍离一切障难。
Sikkhākāmehi dhīrehi, jinasāsanakāribhi;
愿乐学戒者、智慧者、奉行胜者教法者；
Bhikkhūhi vinayaññūhi, sādaraṃ abhiyācito.
受持律法之比库众,以恭敬之心殷切请求于我;
Vaṇṇayissāmi vinaya-saṅgahaṃ pītivaḍḍhanaṃ;
我将称扬此律之纲要,以增长欢喜;
Bhikkhūnaṃ venayikānaṃ, yathāsattibalaṃ ahaṃ.
为诸通晓律法之比库,尽我所能之力而宣说。
Porāṇehi katā ṭīkā, kiñcāpi atthi sā pana;
古德虽已造有注疏,然彼注疏虽存;
Atisaṅkhepabhāvena, na sādheti yathicchitaṃ.
因其过于简略之故,未能如所欲而善加成办。
Tasmā hi nānāsatthehi, sāramādāya sādhukaṃ;
故我从诸多论典中,善加摄取其精要;
Nātisaṅkhepavitthāraṃ, karissaṃ atthavaṇṇanaṃ.
我将作义理阐释,不过简亦不过繁。
Vinayālaṅkāraṃ nāma, pesalānaṃ pamodanaṃ;
名为『律庄严』者,乃善士之欢喜;
Imaṃ pakaraṇaṃ sabbe, sammā dhārentu sādhavoti.
愿一切善人,皆正持此论书。
Ganthārambhakathāvaṇṇanā
论书起首语句之阐释
Vividhavisesanayasamannāgataṃ kāyavācāvinayanakaraṇasamatthaṃ lajjipesalabhikkhūnaṃ saṃsayavinodanakārakaṃ yogāvacarapuggalānaṃ sīlavisuddhisampāpakaṃ jinasāsanavuḍḍhihetubhūtaṃ pakaraṇamidamārabhitukāmo ayamācariyāsabho paṭhamaṃ tāva ratanattayapaṇāmapaṇāmārahabhāvaabhidheyyakaraṇahetu karaṇappakārapakaraṇābhidhānanimittapayojanāni dassetuṃ ‘‘vatthuttayaṃ namassitvā’’tiādimāha. Ettha hi vatthuttayaṃ namassitvāti iminā ratanattayapaṇāmo vutto paṇāmetabbapaṇāmaatthadassanato. Saraṇaṃ sabbapāṇinanti iminā paṇāmārahabhāvo paṇāmahetudassanato. Pāḷimuttavinicchayanti abhidheyyo imassa pakaraṇassa atthabhāvato. Vippakiṇṇamanekatthāti karaṇahetu tenevakāraṇena pakaraṇassa katattā. Samāharitvā ekattha, dassayissamanākulanti karaṇappakāro tenākārena pakaraṇassa karaṇato. Pakaraṇābhidhānaṃ pana samāharitasaddassa sāmatthiyato dassitaṃ samāharitvā dassaneneva imassa pakaraṇassa vinayasaṅgahaiti nāmassa labhanato.
此论师会众欲着手此论书——具足种种殊胜特质、能作身语调伏、能除有惭善比库之疑惑、能令瑜伽行者达成戒清净、成为胜者教法增长之因——首先为显示三宝礼敬、应礼敬性、所说事、作因、作法、论书名称、缘起、目的,故说『礼敬三宝』等句。此中,『礼敬三宝』者,以此句说礼敬三宝,从显示应礼敬者与礼敬之义故。『一切有情之归依处』者,以此句说应礼敬性,从显示礼敬之因故。『圣典与释义之抉择』者,是此论书之所说事,从义理之性故。『散乱于多处』者,是作因,以彼因缘而作论书故。『集于一处,将无乱显示』者,是作法,以彼方式而作论书故。论书名称则从『集』一词之能力而显示,仅以『集而显示』即得此论书『律集』之名故。
Nimittaṃ pana ajjhattikabāhiravasena duvidhaṃ. Tattha ajjhattikaṃ nāma karuṇā, taṃ dassanakiriyāya sāmatthiyato dassitaṃ tasmiṃ asati dassanakiriyāya abhāvato. Bāhiraṃ nāma sotujanasamūho, taṃ yogāvacarabhikkhūnanti tassa karuṇārammaṇabhāvato. Payojanaṃ pana duvidhaṃ paṇāmapayojanapakaraṇapayojanavasena. Tattha paṇāmapayojanaṃ nāma antarāyavisosanapasādajananādikaṃ, taṃ saraṇaṃ sabbapāṇinanti imassa sāmatthiyato dassitaṃ hetumhi sati phalassa avinābhāvato. Vuttañhi abhidhammaṭīkācariyena ‘‘guṇavisesavā hi paṇāmāraho hoti, paṇāmārahe ca kato paṇāmo vuttappayojanasiddhikarova hotī’’ti (dha. sa. mūlaṭī. 1). Pakaraṇapayojanampi duvidhaṃ mukhyānusaṅgikavasena. Tesu mukhyapayojanaṃ nāma byañjanānurūpaṃ atthassa paṭivijjhanaṃ pakāsanañca atthānurūpaṃ byañjanassa uddisanaṃ uddesāpanañca, taṃ vinaye pāṭavatthāyāti iminā vuttaṃ. Anusaṅgikapayojanaṃ nāma sīlādianupādāparinibbānanto attho, taṃ samāharitvā ekattha dassayissanti imassa sāmatthiyena dassitaṃ ekattha samāharitvā dassane sati taduggahaparipucchādinā katapayogassa anantarāyena tadatthasijjhanatoti.
缘起则有二种,依内与外。其中,内者名为悲悯,彼从显示作用之能力而显示,无彼则无显示作用故。外者名为听众群,彼即『瑜伽行比库们』,从彼是悲悯之所缘故。目的则有二种,依礼敬目的与论书目的。其中,礼敬目的者,名为障碍消除、信心生起等,彼从『一切有情之归依处』此句之能力而显示,因有因时果不离故。阿毗达摩疏师已说:『具功德殊胜者方应礼敬,对应礼敬者所作礼敬,唯成就所说目的。』论书目的亦有二种,依主要与附随。其中,主要目的者,名为随顺文句而通达义理、阐明,及随顺义理而诵习文句、令诵习,彼以『于律中通达』此句而说。附随目的者,名为从戒乃至无取着般涅槃之义理,彼从『集于一处将显示』此句之能力而显示,集于一处显示时,以彼摄取、询问等而作加行者,无障碍地成就彼义故。
Kimatthaṃ panettha ratanattayapaṇāmādayo ācariyena katā, nanu adhippetaganthārambhova kātabboti? Vuccate – ettha ratanattayapaṇāmakaraṇaṃ tabbihatantarāyo hutvā anāyāsena ganthaparisamāpanatthaṃ. Paṇāmārahabhāvavacanaṃ attano yuttapattakāritādassanatthaṃ, taṃ viññūnaṃ tosāpanatthaṃ, taṃ pakaraṇassa uggahaṇatthaṃ, taṃ sabbasampattinipphādanatthaṃ. Abhidheyyakathanaṃ viditābhidheyyassa ganthassa viññūnaṃ uggahadhāraṇādivasena paṭipajjanatthaṃ. Karaṇahetukathanaṃ akāraṇe katassa vāyāmassa nipphalabhāvato tappaṭikkhepanatthaṃ. Karaṇappakārakathanaṃ viditappakārassa ganthassa sotūnaṃ uggahaṇādīsu rucijananatthaṃ. Abhidhānadassanaṃ vohārasukhatthaṃ. Nimittakathanaṃ āsannakāraṇadassanatthaṃ. Payojanadassanaṃ duvidhapayojanakāmīnaṃ sotūnaṃ samussāhajananatthanti.
在此，为什么要由老师来作诸宝物名称的形式呢？难道不是因为该经文开头所规定的必要，所以才为此而著吗？答曰：此处作诸宝物名称的整理，是为了消除章节之间的障碍，从而方便顺畅完成各篇章。宣说宝物名称与宝物起念心态的缘由，是为了使具德者生起欢喜；同时也便于收藏本经卷册，以便保存珍贵；且为阐扬诸种完整功德。所谓明确释义，是为了让通达释义者依凭本卷条理而修习。此外，说明作宝的缘由，是为了扫除无故费力、徒劳无功。解释宝物名称的种种方式，是为了使听受者于收藏等处生出乐趣。体现名称的含义，是为利益清净的行持。说明所依之相，是为了显示近因。说明所为之目的，是为了使不同需要之听受者都能心欢意足。
Ratanattayapaṇāmapayojanaṃ pana bahūhi pakārehi vitthārayanti ācariyā, taṃ tattha tattha vuttanayeneva gahetabbaṃ. Idha pana ganthagarubhāvamocanatthaṃ aṭṭhakathācariyehi adhippetapayojanameva kathayimha. Vuttañhi aṭṭhakathācariyena –
至于诸宝物名称的设立目的，老师们会以多种方式详细展开讲述，各处应依所说加以理解。但此处为解除经文艰涩难懂，注释师只着重于讲述上述的规定缘由。正如注释师明确宣说曰：
‘‘Nipaccakārassetassa ;
『因其简明易解，
Katassa ratanattaye;
以宝物名称为缘，
Ānubhāvena sosetvā;
反复涵摄而成，
Antarāye asesato’’ti. (dha. sa. aṭṭha. ganthārambhakathā 7);
无间断成此经卷。』（摘自《法集解》言诸宝物名称经文开篇说明，第七章）
Ayamettha samudāyattho, ayaṃ pana avayavattho – ahaṃ sabbapāṇīnaṃ saraṇaṃ saraṇībhūtaṃ vatthuttayaṃ namassāmi, namassitvā yogāvacarabhikkhūnaṃ vinaye pāṭavatthāya anekatthavippakiṇṇaṃ pāḷimuttavinicchayaṃ ekattha samāharitvā anākulaṃ katvā dassayissaṃ dassayissāmīti yojanā.
此处所谓组成部分，即要素。我敬礼所有众生依止依凭的三种根本。敬礼毕，聚集比库们在修习戒律中的具体条文上，汇集散见于多处的巴利语原意解释，令其清晰，不生混乱，恒示现传，恒示现传之意定下此约。
Tattha vasanti etthāti vatthu. Kiṃ taṃ? Buddhādiratanaṃ. Tañhi yasmā saraṇagatā sappurisā saraṇagamanasamaṅgino hutvā buddhādiratanaṃ ārammaṇaṃ katvā tasmiṃ ārammaṇe vasanti āvasanti nivasanti, tasmā ‘‘vatthū’’ti vuccati. Ārammaṇañhi ādhāro, ārammaṇikaṃ ādheyyoti. Ito parānipi vatthusaddassa vacanatthādīni ācariyehi vuttāni, tānipi tattha tattha vuttanayeneva veditabbāni. Idha pana ganthavitthārapariharaṇatthaṃ ettakameva vuttanti veditabbanti. Tiṇṇaṃ samūhoti tayaṃ, tayo aṃsā avayavā assāti vā tayaṃ. Kiṃ taṃ? Samudāyo. Vatthūnaṃ tayanti vatthuttayaṃ. Kiṃ taṃ? Buddhādiratanattayaṃ. Namassāmīti namassitvā, anaminti namassitvā. Buddhādiratanañhi ārammaṇaṃ katvā cittassa uppajjanakāle tvā-paccayo paccuppannakāliko hoti, tasmā paṭhamo viggaho kato, pāḷimuttavinicchayaṃ ekattha dassanakāle atītakāliko, tasmā dutiyo viggaho. Teneva ca kāraṇena atthayojanāyapi paccuppannakālaatītakālavasena yojanā katā.
此处所说是依止物。何谓依止物？即佛及诸宝也。因为众善法依止者，善人互相依止，故对佛及诸宝作为依止，安住、住持、栖居，故名为依止物。依止物之依托称为依止基础，由此引申出依止者的相关含义。对此，诸师亦说及“依止”的词义及其上下文，用以明辨各处教理。今因文献整理解释之需，仅说此义：三种合成，即三部分构成一个整体，称之为组成。何谓组成？即佛及诸宝三种根本组成。称我敬礼，意指敬礼后，不忘敬礼过佛宝之义。因为佛及诸宝之依止，产生心念的缘起，故称为初步解释，当前出现的巴利词义在说法时含有过去时间之意，故为次一步解释。此故，义理之结合，即使涵盖现时、过去时间，两者皆具合时性而成约定。
Sarati hiṃsatīti saraṇaṃ. Kiṃ taṃ? Buddhādiratanattayaṃ. Tañhi saraṇagatānaṃ sappurisānaṃ bhayaṃ santāsaṃ dukkhaṃ duggativinipātaṃ saṃkilesaṃ sarati hiṃsati vināseti, tasmā ‘‘saraṇa’’nti vuccati. Vuttañhi bhagavatā –
“依止”意谓依赖。何谓依止？即佛及诸宝根本也。因依止者中贤圣众生之恐惧、忧伤、痛苦、堕恶道、种种烦恼，皆因依止而能断灭、清除，故名为依止。世尊亦曾说：
‘‘Yasmiṃ, mahānāma, samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hotī’’tiādi (a. ni. 6.10; 11.11),
『尊者大名，当下若善知识忆念如来，于其时心无贪染，』等语（《相应部》6.10、11.11），
‘‘Evaṃ buddhaṃ sarantānaṃ;
『如是护持佛法僧；','50':'比库亦护持三宝；』
Dhammaṃ saṅghañca bhikkhavo;
法与僧团，诸比库；
Bhayaṃ vā chambhitattaṃ vā;
恐惧或胆怯；
Lomahaṃso na hessatī’’ti ca. (saṃ. ni. 1.249);
毛发竖立之感将不复现。”（此语出处为《相应部》卷一第249经）
Yasmā pana ‘‘saraṇa’’nti idaṃ padaṃ ‘‘nātha’’nti padassa vevacanabhūtaṃ kitasuddhanāmapadaṃ hoti, na kitamattapadaṃ, tasmā dhātvattho antonīto. ‘‘Sara hiṃsāya’’nti hi vuttaṃ hiṃsatthaṃ gahetvā sabbapāṇīnaṃ saraṇaṃ hiṃsakaṃ vatthuttayaṃ namassitvā viññāyamāne aniṭṭhappasaṅgato sabbapāṇīnaṃ saraṇaṃ saraṇībhūtaṃ nāthabhūtaṃ vatthuttayaṃ namassitvāti viññāyamāneyeva yujjati, teneva ca kāraṇena atthayojanāyampi tathā yojanā katā. Sabba-saddo niravasesatthavācakaṃ sabbanāmapadaṃ. Saha avena yo vattatīti sabboti kate pana sakala-saddo viya samudāyavācakaṃ samāsanāmapadaṃ hoti. Pāṇo etesaṃ atthīti pāṇino, pāṇoti cettha jīvitindriyaṃ adhippetaṃ. Sabbe pāṇino sabbapāṇino, tesaṃ sabbapāṇīnaṃ. Ettāvatā vatthuttayassa sabbalokasaraṇabhāvaṃ, tatoyeva ca namassanārahabhāvaṃ, namassanārahe ca katāyanamassanakiriyāya yathādhippetatthasiddhikarabhāvaṃ, attano kiriyāya ca khettaṅgatabhāvaṃ dasseti.
因‘避难’一词为‘保护者’一词的同义词，且属于纯正名称词，而非数量词的缘故，所以作为词干被采纳。关于‘避难即为伤害’，此理为基于伤害之意而制定。护持众生者以保护众生之名义而尊敬，实则伤害众生之事，故在深入观察时，避难此名词实为造成伤害的实体，乃至一切护持物皆成为对众生有害之因，而护持之物转为避难者的对立物。因此，意义的联结亦依此设定。全名词表明意指具体事物， ‘全部’ 一词则表示全部相关意涵，因而被认可为“全部”字眼。‘口’为其意义，‘口’指此处生命根本。诸口显指诸生命之根，即所有生命体。如此，避难之物乃全部世界的避难状态，且该敬拜表现为侍奉的状态。无敬拜者时，则表现出拒绝敬拜的举动，从而在自我行为中显示出国内（境地）的差别。
Evaṃ sahetukaṃ ratanattayapaṇāmaṃ dassetvā idāni pakaraṇārambhassa sanimittaṃ mukhyapayojanaṃ dassetumāha ‘‘vinayepāṭavatthāya, yogāvacarabhikkhūna’’nti. Ettha ca vinaye pāṭavatthāyāti mukhyapayojanadassanaṃ, taṃdassanena ca anusaṅgikapayojanampi vibhāvitameva hoti kāraṇe siddhe kāriyassa sijjhanato. Yogāvacarabhikkhūnanti bāhiranimittadassanaṃ, tasmiṃ dassite ajjhattikanimittampi dīpitameva hoti ārammaṇe ñāte ārammaṇikassa ñātabbato. Tattha vividhā nayā etthāti vinayo, duvidhapātimokkhaduvidhavibhaṅgapañcavidhapātimokkhuddesapañcaāpattikkhandhasattaāpattikkhandhādayo vividhā anekappakārā nayā ettha santīti attho. Atha vā visesā nayā etthāti vinayo, daḷhīkammasithilakaraṇapayojanā anupaññattinayādayo visesā nayā ettha santīti attho. Atha vā vinetīti vinayo. Kāyo vineti kāyavācāyo, iti kāyavācānaṃ vinayanato vinayo. Vuttañhi aṭṭhakathāyaṃ –
如是因缘，显现三宝礼敬之礼，现今于论著起首时，作为开端之迹象显现，曰‘为律藏内容，为外行比库所说’。此处律藏内容即主要目地之展示，由此展示也包括相应的附带目的，就因缘成就之事得以成就。所谓外行比库，即外在显示之因缘，于彼处显现后，内因亦受感发，成为专注因缘之缘起。此处论义多样，谓律藏含义，其中涵盖两种巴提摩卡、两种分类、五种巴提摩卡目的及五种罪蕴七种罪蕴诸类，均为论典中所述多样善巧法门，因而谓之多样论义。又谓特殊论义者，指严格戒律松懈行为之因缘及无智状态等特殊论义。再曰‘律藏’，意指肉体与言语行持之律。论书中曾言：“以多样特殊论由；律藏，亦由肉身言语之律也。”
‘‘Vividhavisesanayattā ;
“由多样特殊论由；
Vinayanato ceva kāyavācānaṃ;
亦由肉身言语之律藏。”
Vinayatthavidūhi ayaṃ;
此者为律意识者。
Vinayo ‘vinayo’ti akkhāto’’ti. (pārā. aṭṭha. 1.paṭhamamahāsaṅgītikathā; dha. sa. aṭṭha. nidānakathā; dī. ni. aṭṭha. 1.paṭhamamahāsaṅgītikathā);
所谓律即无律，已被讲明。（见《巴拉摩经·第八品·第一大僧歌论》、《法句经注·第八品·起缘论》、《长部尼拘林经注·第八品·第一大僧歌论》）
Ko so? Vinayapiṭakaṃ. Tasmiṃ vinaye. Paṭati viyattabhāvaṃ gacchatīti paṭu. Ko so? Paṇḍito. Paṭuno bhāvo pāṭavaṃ. Kiṃ taṃ? Ñāṇaṃ. Asati kāraṇānurūpaṃ bhavatīti attho. Ko so? Payojanaṃ. Pāṭavameva attho pāṭavattho, tassa pāṭavatthāya, vinayapiṭake kosallañāṇapayojanāyāti vuttaṃ hoti. Yuñjanaṃ yogo, kammaṭṭhānamanasikāro. Avacarantīti avacarā, yoge avacarā yogāvacarā, kammaṭṭhānikā bhikkhū. Saṃsāre bhayaṃ ikkhantīti bhikkhū, yogāvacarā ca te bhikkhū cāti yogāvacarabhikkhū, tesaṃ yogāvacarabhikkhūnaṃ. Etena vinaye paṭubhāvo nāma bhikkhūnaṃyeva attho hoti, na gahaṭṭhatāpasaparibbājakādīnaṃ. Bhikkhūsu ca kammaṭṭhāne niyuttānaṃ lajjipesalabhikkhūnaṃyeva, na vissaṭṭhakammaṭṭhānānaṃ alajjibhikkhūnanti imamatthaṃ dasseti.
何者？即律藏。于此律中，『律』指行为放逸不正的状态终止，此谓律之义。何者？智者。行为熟练通达，即通达也。此为何义？智慧。无有时则顺因缘而立，谓之意。何者？利益。唯通达即意，通达之故，于律藏中谓之技能智慧利益。调和结合谓修习用心。『avacara』意谓行为，行为是修习的持续，僧众为修行者。六道轮回生死恐怖，僧众通过修习行为远离怖畏，此即修习行为僧。以此律藏中，行为熟练为僧众独有之利，不及家居婆罗门及游方等。于僧众在修行场所施行而维持戒则无愧，此为所示之义，非在世人或不坚定修行者也。
Evaṃ pakaraṇārambhassa sanimittaṃ payojanaṃ dassetvā idāni sahetukaṃ abhidheyyaṃ dassetuṃ ‘‘vippakiṇṇamanekattha, pāḷimuttavinicchaya’’nti āha. Tattha vippakiṇṇaṃ anekatthāti iminā pakaraṇārambhassa hetuṃ dasseti hetumantavisesanattā, imassa anekatthavippakiṇṇattāyeva ācariyassa ārambho hoti, na avippakiṇṇe sati. Vakkhati hi ‘‘samāharitvā ekattha dassayissa’’nti (vi. saṅga. aṭṭha. ganthārambhakathā). Pāḷimuttavinicchayanti iminā pakaraṇābhidheyyaṃ. Tattha kirati vikkhipatīti kiṇṇo, pakārena kiṇṇo pakiṇṇo, vividhena pakiṇṇo vippakiṇṇo. Ko so? Pāḷimuttavinicchayo, taṃ vippakiṇṇaṃ.
如是论著发端，显现缘由利益，今当示现文义之专说曰『多义分散，巴利言尽』。此处多义分散者，是示解论著发端之缘故，因缘特性，正由此多义分散而起师之开端，非无分散时也。因『将归会合于一处而示』（《毗尼杂集·第八品·论著开端论》）。所谓巴利言尽，即论著之名称。『kihati vikkhipati』意为分散、离散、散布、多样分散。何者？言尽，即此多义分散也。
Anekatthāti ettha saṅkhyāvācako sabbanāmiko eka-saddo, na eko aneke. Bahvatthavācako anekasaddo. Ekantaekavacanantopi eka-saddo na-itinipātena yuttattā bahuvacananto jātoti. Tattha anekattha bahūsūti attho, pārājikakaṇḍaṭṭhakathādīsu anekesu pakaraṇesūti vuttaṃ hoti. Porāṇaṭīkāyaṃ pana anekatthāti anekesu sikkhāpadapadesesūti attho dassito, evañca sati upari ‘‘samāharitvā ekatthā’’ti vakkhamānattā ‘‘anekatthavippakiṇṇaṃ ekattha samāharitvā’’ti imesaṃ padānaṃ sahayogībhūtattā anekesu sikkhāpadapadesesu vippakiṇṇaṃ ekasmiṃ sikkhāpadapadese samāharitvāti attho bhaveyya, so ca attho ayutto. Kasmā? Anekesu pakaraṇesu vippakiṇṇaṃ ekasmiṃ pakaraṇe samāharitvāti attho amhehi vutto. Atha pana ‘‘ekatthā’’ti imassa ‘‘ekato’’ti atthaṃ vikappetvā anekesu sikkhāpadapadesesu vippakiṇṇaṃ ekato samāharitvāti atthaṃ gaṇheyya, so attho yutto bhaveyya.
多义者，此处为数数词、通称词、一词多义不同也，非单为众多。多义词谓多指多义数者。单义词虽众复数，则为合法之复数语义。此处多义谓多处意义，见于巴拉基品注等多论章。至旧注多义者，多因多处戒语之释，此义相应。若这样，多义分散时归合一处，则多戒语义归合于单一戒语处，此意可成立。但此意尚未被采用。何以故？言：“归会而示一处”者，语意非“一为多义”而是“多义分散合而为一”，此为更合理之解。
Pakaṭṭhānaṃ āḷīti pāḷi, uttamānaṃ vacanānaṃ anukkamoti attho. Atha vā attatthaparatthādibhedaṃ atthaṃ pāleti rakkhatīti pāḷi, laḷānamaviseso. Kā sā? Vinayatanti. Muccatīti mutto, pāḷito mutto pāḷimutto. Chindiyate anenāti chayo, nīharitvā chayo nicchayo, visesena nicchayo vinicchayo, khilamaddanākārena pavatto saddanayo atthanayo ca. Pāḷimutto ca so vinicchayo cāti pāḷimuttavinicchayo, taṃ pāḷimuttavinicchayaṃ. Idañca ‘‘ānagarā khadiravana’’ntiādīsu viya yebhuyyanayavasena vuttaṃ katthaci pāḷivinicchayassapi dissanato. Porāṇaṭīkāyaṃ pana pāḷivinicchayo ca pāḷimuttavinicchayo ca pāḷimuttavinicchayoti evaṃ ekadesasarūpekasesavasena vā etaṃ vuttanti daṭṭhabbanti dutiyanayopi vutto, evañca sati pāḷivinicchayapāḷimuttavinicchayehi aññassa vinicchayassa abhāvā kimetena ganthagarukarena pāḷimuttaggahaṇena. Visesanañhi sambhavabyabhicāre ca sati sātthakaṃ siyāti paṭhamanayova ārādhanīyo hoti.
『pakaṭṭhāna』即巴利文中崇高言语之递进法。『pāleti』为保护、区别、破除错误之意。此何谓？即律义也。『muccati』谓释放、自由，巴利语とも即自由释脱。『chindiyate anenāti』意为割断此阴影，舍弃此阴影而终止，特以终止为含义。『pāḷimutto』即此终止阴影之终止，即律义终止也。此即律义的终结含义。此义在诸如『安那迦罗苦楞伐那』等经典中以一种普遍说法显现。旧注亦言律义差别与终止均属律终止之范畴，此一义取应无他律义差别。此乃典章深义，尤应初学者精研。
Evaṃ sahetukaṃ abhidheyyaṃ dassetvā idāni karaṇappakāraṃ dasseti ‘‘samāharitvā’’tiādinā. Duvidho hettha karaṇappakāro ekatthasamāharaṇaanākulakaraṇavasena. So duvidhopi tena pakārena pakaraṇassa katattā ‘‘karaṇappakāro’’ti vuccati. Tattha samāharissāmīti samāharitvā, saṃ-saddo saṅkhepattho, tasmā saṅkhipiya āharissāmīti attho. Anāgatakālikavasena paccamānena ‘‘dassayissa’’nti padena samānakālattā anāgatakāliko idha tvā-paccayo vutto. Ekatthāti ekasmiṃ idha vinayasaṅgahappakaraṇe. Ekatthāti vā ekato. Dassayissanti dassayissāmi, ñāpayissāmīti attho. Ākulati byākulatīti ākulo, na ākulo anākulo, pubbāparabyākiṇṇavirahito pāḷimuttavinicchayo. Anākulanti pana bhāvanapuṃsakaṃ, tasmā karadhātumayena katvāsaddena yojetvā dassanakiriyāya sambandhitabbaṃ.
如是展示原因所依的要义以后，现在示现行事方式——所谓『集中』等。此处『行事方式』有两种含义：一者指对义项的集中归纳，二者为不使难解的方式。故此两个意义俱具的方式称为『行事方式』。所谓『集中』，是语义紧缩之意，因此用『简略汇集归纳』之意。以未来时『将示现』等语，与现在时同义，此处未来时为自身条件。『一义』者，即本篇律集所收的单一义项。亦或谓为单一方面。『将示现』含有『将令知晓』之意。『难解』即『使人烦乱』，非『不烦乱』，乃前后文所释、造字纯正的巴利语。『不烦乱』乃修行者之意，因此用制作之声结合以利于展示的方法。
Evaṃ ratanattayapaṇāmādikaṃ pubbakaraṇaṃ dassetvā idāni ye pāḷimuttavinicchaye dassetukāmo, tesaṃ anukkamakaraṇatthaṃ mātikaṃ ṭhapento ‘‘tatrāyaṃ mātikā’’tiādimāha. Mātikāya hi asati dassitavinicchayā vikiranti vidhaṃsenti yathā taṃ suttena asaṅgahitāni pupphāni. Santiyā pana mātikāya dassitavinicchayā na vikiranti na vidhaṃsenti yathā taṃ suttena saṅgahitāni pupphāni. Taṃ taṃ atthaṃ jānitukāmehi mātikānusārena gantvā icchiticchitavinicchayaṃ patvā so so attho jānitabbo hoti, tasmā sukhaggahaṇatthaṃ mātikā ṭhapitā. Tattha tatrāti tasmiṃ pāḷimuttavinicchaye. Ayanti ayaṃ mayā vakkhamānā. Mātā viyāti mātikā. Yathā hi puttā mātito pabhavanti, evaṃ niddesapadāni uddesato pabhavanti, tasmā uddeso mātikā viyāti ‘‘mātikā’’ti vuccati.
如是先示宝珠、银币等前置缘故，现为欲示现各巴利语义项者，为使其依次条理分明，故设立此《表》云『此处为表』。若无《表》，所示义项即散乱分散，如同散开的花朵。存有《表》，则所示义项不散不乱，如同集结的花朵。欲知各义，依《表》逐项前行，随意落入各别义项，则该义该知。故为方便理解，设立《表》。所谓『彼处』即此巴利语义项中。『此者』为我讲说。『母』谓《表》。如子由其母而生，如同示例语由指示内容而生，故曰示例谓《表》。
Divāseyyātiādīsu divāseyyā divāseyyavinicchayakathā. Parikkhāro parikkhāravinicchayakathā…pe… pakiṇṇakaṃ pakiṇṇakavinicchayakathāti yojanā. Teneva vakkhati ‘‘divāsayanavinicchayakathā samattā’’tiādi. Iti-saddo idamattho vā nidassanattho vā parisamāpanattho vā. Tesu idamatthe kā sā? Divāseyyā…pe… pakiṇṇakaṃ iti ayanti. Nidassanatthe kathaṃ sā? Divāseyyā…pe… pakiṇṇakaṃ iti daṭṭhabbāti. Parisamāpanatthe sā kittakena parisamattā? Divāseyyā…pe… pakiṇṇakaṃ iti ettakena parisamattāti attho. Imesaṃ pana divāseyyādipadānaṃ vākyaviggahaṃ katvā atthe idha vuccamāne atipapañco bhavissati, sotūnañca dussallakkhaṇīyo, tasmā tassa tassa niddesassa ādimhiyeva yathānurūpaṃ vakkhāma.
从《昼卧》等起是《昼卧义项解说》，从《器具》等起是《器具义项解说》，循此类推至《余项义项解说》，这一切合称为《义项解说》。以此语解释《昼卧义项解说》及其他的性质、目的、结论。此处之义即指这些义项。《昼卧》等诸义项如何？即应视察。以示现之义项为结论时如何？此处所述义项的结论复制于此。至此以此语为称谓，即是此般结论。对此诸如《昼卧》等各义项之文分解讲释，未免过分冗长且对听众不善易解，因此我们依各义项初始语照实说明。
Ganthārambhakathāvaṇṇanā niṭṭhitā. · 论藏开始语释已毕。