阿含义注之造作
1阿含注疏的编撰
Āgamaṭṭhakathākaraṇaṃ
1至于名为《吉祥悦美》的长部注疏，乃是阿阇梨应住在吉祥精舍的长老达塔那伽所请而作。其结语中这样说道：
Sumaṅgalavilāsiniṃ nāma dīghanikāyaṭṭhakathaṃ pana ācariyo sumaṅgalapariveṇavāsinā dāṭhānāgattherena āyācito akāsi. Vuttaṃ hetametissā nigamane –
2应吉祥精舍住者、具坚固功德的
‘‘Āyācito sumaṅgala-pariveṇanivāsinā thiraguṇena;
3达塔那伽僧伽长老——属长老传承者——所请
Dāṭhānāga saṅgha, ttherena theravaṃsanvayena.
4我着手撰述阐明长部中十力功德聚的这部注疏
Dīghāgamassa dasabala-guṇagaṇaparidīpanassa aṭṭhakathaṃ;
5这部注疏名为《吉祥悦美》。
Yaṃ ārabhiṃ sumaṅgala-vilāsiniṃ nāma nāmena.
6此注疏实为撷取大注疏精要而完成。'
Sā hi mahāaṭṭhakathāya, sāramādāya niṭṭhitā esā’’ti .
7这部名为《破迷障》的中部注疏，是应尊者佛陀友长老所请而作，长老先前曾与我在孔雀使者港同住。其结语中这样说道——
Papañcasūdaniṃ nāma majjhimanikāyaṭṭhakathaṃ bhadantabuddhamittattherena pubbe mayūradūtapaṭṭane attanā saddhiṃ vasantena āyācito akāsi. Vuttaṃ hetametissā nigamane –
8受妙慧具足的佛陀友长老所请，
‘‘Āyācito sumatinā, therena bhadantabuddhamittena;
9他先前曾与我在孔雀使者港共住。
Pubbe mayūradūtapa,ṭṭanamhi saddhiṃ vasantena.
10为摧破外道之说，对于这最胜的中部经典，
Paravādavidhaṃsanassa, majjhimanikāyaseṭṭhassa;
11我着手撰述这部名为《破迷障》的注疏。
Yamahaṃ papañcasūdani-maṭṭhakathaṃ kātumārabhiṃ.
12此注疏实乃撷取《大注疏》之精要而完成。』
Sā hi mahāaṭṭhakathāya, sāramādāya niṭṭhitā esā’’ti .
13名为《义显明》的相应部注疏，是应尊者觉护长老所请而作。其结语中这样说——
Sāratthappakāsiniṃ nāma saṃyuttanikāyaṭṭhakathaṃ bhadantajotipālattherena āyācito akāsi. Vuttaṃ hetametissā nigamane –
14为了撰写这部注疏，尊者觉护长老，
‘‘Etissā karaṇatthaṃ, therena bhadantajotipālena;
15他戒行清净，并以此阐明善说之法的智慧，
Sucisīlena subhāsitassa pakāsayantañāṇena.
16怀着令教法光大的心愿，以种种殊胜功德请求于我，
Sāsanavibhūtikāmena, yācamānena maṃ subhaguṇena;
17愿以此所证得之功德，令众生得安乐。
Yaṃ samadhigataṃ puññaṃ, tenāpi jano sukhī bhavatū’’ti .
18此名为《满足希愿》的增支部注疏，乃应具足妙慧的尊者觉护长老所请而作。这位长老曾与我一同在南印度境内的建志城等地，以及锡兰岛的大寺中居住；同时也是应优婆塞耆婆迦所请而作，他通达三藏，具妙慧，安住于不可动摇的正法，犹如劲风吹拂而不为所动的树木一般，生活清净。其结语中这样说——
Manorathapūraṇiṃ nāma aṅguttaranikāyaṭṭhakathaṃ bhadantajotipālattherena dakkhiṇaindiyaraṭṭhe kañcipurādīsu ca sīhaḷadīpe mahāvihāramhi ca attanā saddhiṃ vasantena āyācito, tathā jīvakenāpi upāsakena piṭakattayapāragubhūtena vātāhatepi aniñjamānasabhāve dume viya aniñjamānasaddhamme ṭhitena sumatinā parisuddhājīvenābhiyācito akāsi. Vuttaṃ hetametissā nigamane –
19『应具足妙慧的尊者觉护长老所请，
‘‘Āyācito sumatinā, therena bhadantajotipālena;
20他往昔曾与我一同住在建志城等地。
Kañcipurādīsu mayā, pubbe saddhiṃ vasantena.
21即便住在殊胜的铜掌岛大寺时，也是如此。
Varatambapaṇṇidīpe, mahāvihāramhi vasanakālepi;
22他安住于不可动摇的正法，恰如风吹之树，不为所动。
Vātāhate viya dume, aniñjamānamhi saddhamme.
23这位具足妙慧的尊者，已通达三藏，安住于彼岸之境，
Pāraṃ piṭakattayasā,garassa gantvā ṭhitena sumatinā;
24受持清净生活的耆婆迦恳请，
Parisuddhājīvenā,bhiyācito jīvakenāpi.
25由无数量精通法义开演之道的说法师们，
Dhammakathānayanipuṇehi, dhammakathikehi aparimāṇehi;
26自宗微妙法义，已阐明、已实践；
Parikīḷitassa paṭipa,jjitassa sakasamayacitrassa.
27我今着手，为增支部大典撰述注疏；
Aṭṭhakathaṃ aṅguttara,mahānikāyassa kātumāraddho;
28我愿此殊胜教法，长久住世。
Yamahaṃ cirakālaṭṭhiti-micchanto sāsanavarassa.
29此注疏实是摄取了《大注疏》的精要而完成。
Sā hi mahāaṭṭhakathāya, sāramādāya niṭṭhitā esā;
30其巴利文的篇幅为九十四诵分。
Catunnavutiparimāṇāya, pāḷiyā bhāṇavārehi.
31因我所有的心愿皆已满足。
Sabbāgamasaṃvaṇṇana, manoratho pūrito ca me yasmā;
32因此，这部注疏名为《愿满足》。
Etāya manoratha pūraṇīti nāmaṃ tato assā’’ti .
33而阿阇梨觉音在造此四部阿含注疏时，乃是将大玛欣德长老所传来、名为根本注疏的《大注疏》，通过转译语言，并对重复出现的广说部分加以简略的方式，编撰而成。著作卷首即如此记述：
Imā ca pana catasso āgamaṭṭhakathāyo kurumāno ācariyabuddhaghoso mahāmahindattherenābhataṃ mūlaṭṭhakathāsaṅkhātaṃ mahāaṭṭhakathaṃyeva bhāsāparivattanavasena ceva punappunāgatavitthārakathāmaggassa saṃkhipanavasena ca akāsi. Vuttañhetaṃ ganthārambhe –
34『然于楞伽岛上，从那具通、已得自在的玛欣德大长老处，
‘‘Sīhaḷadīpaṃ pana ābha,tātha vasinā mahāmahindena;
35为了岛上居民的利益，以锡兰语安立。
Ṭhapitā sīhaḷabhāsāya, dīpavāsīnamatthāya.
36我从那里除去锡兰语，而以令人愉悦的语言，
Apanetvāna tatohaṃ, sīhaḷabhāsaṃ manoramaṃ bhāsaṃ;
37令其与经典理趣相符，远离过失……
Tantinayānucchavikaṃ, āropento vigatadosaṃ…pe…
38舍去重复之义，我将阐明其义理。
Hitvā punappunāgata-matthaṃ atthaṃ pakāsayissāmī’’ti.
39在结语中也是如此：
Tathā nigamanepi –
40此注疏乃摄取大注疏之精要而完成，
‘‘Sā hi mahāaṭṭhakathāya, sāramādāya niṭṭhitā esā’’ti ca;
41以及“我摄取根本注之精要而造此注疏”。
‘‘Mūlaṭṭhakathāsāraṃ, ādāya mayā imaṃ karontenā’’ti ca.
42在这些作为其主体的注疏正文中，并不像在《普端严》里那样，可见标示诸如“于《大护灯》”、“于《小护灯》”等种种抉择与释难之分判；同样地，在阿毗达摩诸注疏中亦未见这些标示。由此可知：“于经、论之中，除了大注疏之外，并没有其他名为《大护灯》等的古代锡兰注疏以及案达罗注疏。”然而，曾于此间注疏中谈及的、诸位知名锡兰长老的抉择、论述与事迹，确可一直上溯至瓦萨巴王时期。
Imāsaṃ sarīrabhūtapāṭhesu ca samantapāsādikāyaṃ viya ‘‘mahāpaccariyaṃ, kurundiya’’ntiādinā vinicchayasaṃvaṇṇanābhedappakāsanaṃ na dissati, tathā abhidhammaṭṭhakathāsupi. Tenetaṃ ñāyati ‘‘suttantābhidhammesu mahāaṭṭhakathāto aññā mahāpaccariādināmikā porāṇikā sīhaḷaṭṭhakathāyo ceva andhakaṭṭhakathā ca natthī’’ti. Yāva vasabharājakālā (609-653) pana pākaṭānaṃ sīhaḷikattherānaṃ vinicchayo ca vādā ca vatthūni ca etāsupi dissantiyevāti.