其所依据
依彼。
Tannissayo
1『依止为何？』对此问题，正如老师所宣说的义理也已明示。于此开篇处，曾有言说——
Kiṃ nissāya katoti etassapi pañhassa attho ācariyeneva pakāsito. Vuttañhi ettha ganthārambhe –
2『住于大寺者，依止于宣说。』
‘‘Mahāvihāravāsīnaṃ, desanānayanissita’’nti .
3依此结语而言——
Tathā nigamanepi –
4『彼等戒律等差别法之义，能够详细辨析者，
‘‘Tesaṃ sīlādibhedānaṃ, atthānaṃ yo vinicchayo;
5五部经集的注疏说解，皆已广泛陈说。』
Pañcannampi nikāyānaṃ, vutto aṭṭhakathānaye.
6将此一切汇集起来，极力详尽地作了决断；
Samāharitvā taṃ sabbaṃ, yebhuyyena sanicchayo;
7『远离一切混乱之过』者，已得解脱故如是称说。
Sabbasaṅkaradosehi, mutto yasmā pakāsito’’ti .
4于此语句中，此义得以彰显——『《净道》所述，师者乃大寺住持，依五部经之旧注疏而作讲说解说；所当承取者，悉应审察终结，广释无遗。』故凡此处诸词的释义、各类判别及成就事理，皆应知悉其乃引自旧时巴利注疏，且为译释翻转显现。又此《净道》非唯凭自身智慧显现，且依释义教科，总摄诸法，且著写四部经典注疏的章节部分而成。且其自注曰——
Iminā pana vacanena ayamattho pākaṭo hoti – ‘‘visuddhimaggaṃ kurumāno ācariyo mahāvihāravāsīnaṃ desanānayasaṅkhātā pañcannampi nikāyānaṃ porāṇaṭṭhakathāyo nissāya tāsu vuttaṃ gahetabbaṃ sabbaṃ vinicchayaṃ samāharitvā akāsī’’ti. Tasmā yā yā ettha padavaṇṇanā vā vinicchayo vā sādhakavatthu vā dassīyati, taṃ sabbaṃ tassa tassa niddhāritapāḷipadassanikāyasaṃvaṇṇanābhūtāya porāṇasīhaḷaṭṭhakathāto ānetvā bhāsāparivattanavaseneva dassitanti veditabbaṃ. Ayampi hi visuddhimaggo na kevalaṃ attano ñāṇappabhāvena kato, visuṃ pakaraṇabhāvena ca, atha kho catunnampi āgamaṭṭhakathānaṃ avayavabhāveneva kato. Vuttañhi tāsaṃ nigamane –
9『约有一百五十余章，且《净道》文章体清晰；『,』10『:』明示其义理，因此乃作诸经义注释。』
‘‘Ekūnasaṭṭhimatto, visuddhimaggopi bhāṇavārehi;
10为了阐明义理，因此依据圣典而造。
Atthappakāsanatthāya, āgamānaṃ kato yasmā.
11『故此注疏连同章节数，计四百三十；』
Tasmā tena sahāyaṃ, aṭṭhakathā bhāṇavāragaṇanāya;
12『诸章明了分类甚善，至此如此』等言。」
Suparimitaparicchinnaṃ, cattālīsasataṃ hotī’’tiādi .
5至于有关清净道的启示，即通达道与非道之分别的清净知识，谓之『此为清净论述之引导』；又谓『乃圣裔论述引导』，诸如此类共说两种引导。然而即使如此，对于大寺众住者的讲说引导，仍须内涵依止于此清净之道，方可知之。
Yā pana visuddhimagge maggāmaggañāṇadassanavisuddhiniddese ‘‘ayaṃ tāva visuddhikathāyaṃ nayo. Ariyavaṃsakathāyaṃ panā’’tiādinā dve kathā vuttā, tāpi mahāvihāravāsīnaṃ desanānaye antogadhā imassa visuddhimaggassa nissayāyevāti veditabbāti.