金刚觉复注
1礼敬彼世尊、阿拉汉、正自觉者
Namo tassa bhagavato arahato sammāsambuddhassa
2律藏中
Vinayapiṭake
3《金刚觉疏》
Vajirabuddhi-ṭīkā
1著作起始之语
Ganthārambhakathā
2为清净智慧与慈悲，一切众生
Paññāvisuddhāya dayāya sabbe;
3由彼所解脱的应调伏众生
Vimocitā yena vineyyasattā;
4以头顶礼那成为眼目者
Taṃ cakkhubhūtaṃ sirasā namitvā;
5礼敬世间与到达世间尽头者之法
Lokassa lokantagatassa dhammaṃ.
6以及具足戒等功德的僧团
Saṅghañca sīlādiguṇehi yutta-
7于一切处摄取其精要
Mādāya sabbesu padesu sāraṃ;
8由我此喜略之心
Saṅkhepakāmena mamāsayena;
9且见比丘之利益而被策励
Sañcodito bhikkhuhitañca disvā.
10于名为《一切欢喜》的（注疏）
Samantapāsādikasaññitāya ;
11由正觉音尊者所宣说
Sambuddhaghosācariyoditāya;
12我将略摄其隐晦之处而书写
Samāsato līnapade likhissaṃ;
13略摄隐晦之处而书写
Samāsato līnapade likhītaṃ.
14名称、因相、作者、分量与目的
Saññā nimittaṃ kattā ca, parimāṇaṃ payojanaṃ;
15于一切教法之前，应说者欲说故。
Sabbāgamassa pubbeva, vattabbaṃ vattumicchatāti. –
16据言说，名为《一切欢喜》是名称。能利益他洲比丘众是因相。作者是诸师以‘佛音’之名所称者。分量是约二万七千余颂。目的是为法久住。
Vacanato samantapāsādiketi saññā. Dīpantare bhikkhujanassa atthaṃ nābhisambhuṇātīti nimittaṃ. Buddhaghosoti garūhi gahitanāmadheyyenāti kattā. Samadhikasattavīsatisahassamattena tassa ganthenāti parimāṇaṃ. Ciraṭṭhitatthaṃ dhammassāti payojanaṃ.
17于此有言：‘应说者欲说故’既已说，那么说者应是何等样人？答曰：
Tatrāha – ‘‘vattabbaṃ vattumicchatāti yaṃ vuttaṃ, tattha kathaṃvidho vattā’’ti? Uccate –
18通达经义者、不骄慢、说者、清净、无悭吝
Pāṭhatthavidūsaṃhīro, vattā suci amaccharo;
19不舍四法者，为利益听者而精勤。
Catukkamapariccāgī, desakassa hitussukoti. (mahāni. aṭṭha. ganthārambhakathā);
20其中，所诵读者为经文。彼实有多种：随义者、不随义者。如何？有密意说、显了说、有余经文、无余经文、引导义、应引义。其中，具多义故为密意说，如‘杀母杀父’等。具一义故为显了说，如‘诸法以意为前导’等。有余者，如‘诸比丘，一切炽燃’等。相反为无余者，如‘一切法于一切相现于世尊智前’等。如文句即可了知者为引导义，如‘无常、苦、无我’等。须依理推度者为应引义，如‘诸比丘，有一人’等。
Tatra paṭhīyateti pāṭho. So hi anekappakāro atthānurūpo atthānanurūpo ceti. Kathaṃ? Sandhāyabhāsito byañjanabhāsito sāvasesapāṭho niravasesapāṭho nīto neyyoti. Tatra anekatthavattā sandhāyabhāsito nāma ‘‘mātaraṃ pitaraṃ hantvā’’tiādi (dha. pa. 294). Ekatthavattā byañjanabhāsito nāma ‘‘manopubbaṅgamā dhammā’’tyādi (dha. pa. 1, 2; netti. 90, 92; peṭako. 14). Sāvaseso nāma ‘‘sabbaṃ, bhikkhave, āditta’’mityādi (mahāva. 54; saṃ. ni. 4.28). Viparīto niravaseso nāma ‘‘sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthaṃ āgacchantī’’tyādi (mahāni. 156; paṭi. ma. 3.5). Yathā vacanaṃ, tathā avagantabbo nīto nāma ‘‘aniccaṃ dukkhamanattā’’tyādi. Yuttiyā anussaritabbo neyyo nāma ‘‘ekapuggalo, bhikkhave’’tyādi (a. ni. 1.170).
21义亦多种：经义、自性义、应知义、随经义、不随经义、有余义、无余义、引导义、应引义等。其中，为令了知彼彼事而诵出之经文，彼为经义，如‘有义有文’等。色无色法之特相作用等为自性义，如‘修习正见’等。正知时能成利益者为应知义，如‘说义者、说法者’等。如经文所说者为随经义，如世尊说‘诸比丘，眼是旧业’，据此眼亦是业。依文句影相而遮遣义者为不随经义。不舍任何应舍而留余分者为有余义，如‘缘眼与色而生’及‘一切众生畏杖，一切畏死’等。相反为无余义，如‘我与汝等流转轮回’及‘诸比丘，于此，谁是思者谁是信者……唯除见迹者’等。唯依音声即可领受者为引导义，如‘色声香味触，令人悦意者’等。依假名而应知者为应引义，如‘诸比丘，有四种如云之人’等。有偈曰：
Atthopi anekappakāro pāṭhattho sabhāvattho ñeyyattho pāṭhānurūpo pāṭhānanurūpo sāvasesattho niravasesattho nītattho neyyatthotyādi. Tattha yo taṃtaṃsaññāpanatthamuccārīyate pāṭho, sa pāṭhattho ‘‘sātthaṃ sabyañjana’’mityādīsu (pārā. 1; dī. ni. 1.190) viya. Rūpārūpadhammānaṃ lakkhaṇarasādi sabhāvattho ‘‘sammādiṭṭhiṃ bhāvetī’’tyādīsu (vibha. 489; saṃ. ni. 5.3) viya. Yo ñāyamāno hitāya bhavati, sa ñātumarahattā ñeyyattho ‘‘atthavādī dhammavādī’’tyevamādīsu (dī. ni. 1.9, 194; 3.238; ma. ni. 1.411) viya. Yathāpāṭhaṃ bhāsito pāṭhānurūpo ‘‘cakkhu, bhikkhave, purāṇakamma’’nti (saṃ. ni. 4.146) bhagavatā vuttamato cakkhumapi kammanti. Byañjanacchāyāya atthaṃ paṭibāhayamānena vutto pāṭhānanurūpo. Vajjetabbaṃ kiñci apariccajitvā parisesaṃ katvā vutto sāvasesattho ‘‘cakkhuñca paṭicca rūpe ca uppajjatī’’ti (saṃ. ni. 4.60; mahāni. 107) ca, ‘‘sabbe tasanti daṇḍassa, sabbe bhāyanti maccuno’’tyādīsu (dha. pa. 129) viya. Viparīto niravasesattho ‘‘sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca (dī. ni. 2.155; mahā. 287; netti. 114). Tatra, bhikkhave, ko mantā ko saddhātā…pe… aññatra diṭṭhapadehī’’tyādi (a. ni. 7.66). Saddavaseneva vedanīyo nītattho ‘‘rūpā saddā rasā gandhā, phoṭṭhabbā ca manoramā’’tyādīsu (saṃ. ni. 1.151, 165; mahāva. 33) viya. Sammutivasena veditabbo neyyattho ‘‘cattārome, bhikkhave, valāhakūpamāpuggalā’’tyādīsu viya (a. ni. 4.101; pu. pa. 157). Āha ca –
22‘凡义唯依声而可知，智者称彼为引导义；
‘‘Yo attho saddato ñeyyo, nītatthaṃ iti taṃ vidū;
23唯义之通达，被称为应引义。’
Atthassevābhisāmaggī, neyyattho iti kathyate’’ti.
24如是了知分类之经义者，为通达经义者。不因外论者而骄慢，因久住于教法故，为不骄慢。因修习、多闻、证得圆满而能说，故为说者，即能以略说广说、因由譬喻等令解了。能清净自身及他者，为清净，即远离破戒与邪见之垢。破戒者自毁且语不可取，如常病之医，饮食不调。邪见者毁他，非为依怙，如蛇与凶兽所居之莲池。二俱失者，一切时皆不可亲近，如粪中之火把，如粪中之黑蛇。二俱成就者则清净，一切时皆可亲近、应被智者所依，如无患之宝山。无悭吝者，即不隐藏师教。不舍所谓经、随经、师教、自慧之四法，即解说彼等之义。或不舍现量、比量、圣教量、义准量之四种量。
Evaṃ pabhedagate pāṭhatthe vijānātīti pāṭhatthavidū. Na saṃhīrate parapavādīhi dīgharattaṃ titthavāsenetyasaṃhīro. Bhāvanāyāgamādhigamasampannattā vattuṃ sakkotīti vattā, saṅkhepavitthāranayena hetudāharaṇādīhi avabodhayituṃ samatthotyattho. Socayatyattānaṃ pare ceti suci, dussīlyaduddiṭṭhimalavirahitotyattho. Dussīlo hi attānamupahantunādeyyavāco ca bhavatyapattāhārācāro iva niccāturo vejjo. Duddiṭṭhi paraṃ upahanti, nāvassaṃ nissayo ca bhavatyahivāḷagahākulo iva kamalasaṇḍo. Ubhayavipanno sabbathāpyanupāsanīyo bhavati gūthagatamiva chavālātaṃ gūthagato viya ca kaṇhasappo. Ubhayasampanno pana suci sabbathāpyupāsanīyo sevitabbo ca viññūhi, nirupaddavo iva ratanākaro. Nāssa maccharotyamaccharo, ahīnācariyamuṭṭhītyattho. Suttasuttānulomācariyavādaattanomatisaṅkhātassa catukkassāpariccāgī, tadatthasseva byākhyātetyattho. Atha vā paccakkhānumānasaddatthāpattippabhedassa pamāṇacatukkassāpariccāgī.
25‘一者决定说，另一者分别说，
‘‘Ekaṃsavacanaṃ ekaṃ, vibhajjavacanāparaṃ;
26第三者应反问，第四者则应搁置。’
Tatiyaṃ paṭipuccheyya, catutthaṃ pana ṭhāpaye’’ti. –
27或不舍如是所说之四法。为利益听者而精勤，即希求彼等之解了。彼如此清净故可爱；不舍四法故可敬；不骄慢故应修习；能说故为说者；为利益精勤故堪忍言说；通达经义故能作深妙之说；无悭吝故不于非处策励。
Evaṃ vuttacatukkassa vā apariccāgī; Hitussuko iti sotūnaṃ hitāyossuko, tesamavabodhanaṃ pati patthetī tyattho; So eso sucittā piyo; Catukkassa apariccāgittā garu; Asaṃhīrattā bhāvanīyo; Desakattā vattā; Hitussukattā vacanakkhamo; Pāṭhatthaviduttā gambhīrakathaṃ kattā; Amaccharattā no caṭṭhāne niyojakoti;
28‘可爱、可敬、应修习、说者、堪忍言说，
‘‘Piyo garu bhāvanīyo, vattā ca vacanakkhamo;
29且能作甚深之论，而非在不当时机驱策者。
Gambhīrañca kathaṃ kattā, no caṭṭhāne niyojako’’. (a. ni. 7.37; netti. 113) –
30以上即为所说的说法者。
Itiabhihito desako;
31现在来阐述听者：
Sotā idāni abhidhīyate –
32是敬重法、敬重阿阇梨，且具足信、慧等功德庄严者；
Dhammācariyagaru saddhā-paññādiguṇamaṇḍito;
33其听者无谄曲、无伪诈，善慧而面向不死。
Asaṭhāmāyo sotāssa, sumedho amatāmukho.
34其中，因敬重法故不轻视法，因敬重阿阇梨故不轻视说法者，因具足信、慧等功德庄严故不轻视自己，因无谄曲、无伪诈且面向不死故心无散乱，因善慧故而如理作意，这是其义。此有经中说：
Tattha dhammagaruttā kathaṃ na paribhavati, ācariyagaruttā kathikaṃ na paribhavati, saddhāpaññādiguṇapaṭimaṇḍitattā attānaṃ na paribhavati, asaṭhāmāyattā amatābhimukhattā ca avikkhittacitto bhavati, sumedhattā yonisomanasikarotītyattho. Vuttañhetaṃ –
35“诸比丘，具足五法而听闻正法者，有能力于善法中入于决定之正性。哪五种？不轻视法，不轻视说法者，不轻视自己，心无散乱、一心专注而听法，且如理作意。”（《增支部》5.151）
‘‘Pañcahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ. Katamehi pañcahi? Na kathaṃ paribhoti, na kathikaṃ paribhoti, na attānaṃ paribhoti, avikkhittacitto dhammaṃ suṇāti ekaggacitto, yoniso ca manasi karotī’’ti (a. ni. 5.151).
36因达到彼等特征，听闻即成为修习，故称为听者。
Taṃlakkhaṇappattattā bhāvanā bhavati savanassetyutto sotā.
37论著开篇之解说
Ganthārambhakathāvaṇṇanā
38现在开始其论——其中，‘yo’是不定的指示，由此显示：不论是谁，由于清净的种姓、家族等烦恼污垢的清净，或由于值得供养，并无固定原因；凡能依此《一切遍净》之起始偈中所说的世间怙主之因，以所说因之根本令其坚固不动，圆满成就所说因之时节，最终证得所说因之果，成就所说因之果的用途，他即是最高应供养者，如此确定。
Idāni assārambho – tattha yoti aniyamaniddeso, tena visuddhajātikulagottādīnaṃ kilesamalavisuddhiyā, pūjārahatāya vā akāraṇataṃ dassetvā yo koci imissā samantapāsādikāya ādigāthāya niddiṭṭhalokanāthattahetuṃ yathāvuttahetumūlena thirataraṃ acalaṃ katvā yathāvuttahetukālaṃ accantameva pūrento avasāne yathāvuttahetuphalaṃ sampādetvā yathāvuttahetuphalappayojanaṃ sādheti, sova paramapūjārahoti niyameti.
39至此——
Ettāvatā –
40他们的礼敬，全然无怖畏、无迷惑、无恶见；
Bhayasammohaduddiṭṭhi-paṇāmo nesa sabbathā;
41此是以慧为先导的礼敬，如此被显示。
Paññāpubbaṅgamo eso, paṇāmoti nidassito.
42其中，‘因’是指极为难行的、称为三十波罗蜜的福德业。因为这些是以极度的苦、艰辛，以超越言语的威力，以大精进而行，故称为极难行。正因为极难行，其果——称为怙主性、世间无与伦比、他人不共的果——才极为稀有；此即是因之果。所谓‘因之根本’，是指能成就前述之因的大悲；此大悲从最初的誓愿开始，以‘已解脱者，我将令解脱’等方式，直至因之果的用途，无有间断地持续。关于此，有言：
Tatra hetūti atidukkarāni tiṃsapāramitāsaṅkhātāni puññakammāni. Tāni hi accantadukkhena kasirena vacanapathātītānubhāvena mahatā ussāhena karīyantīti atidukkarāni nāma. Atidukkarattā eva hi tesaṃ atidullabhaṃ loke anaññasādhāraṇaṃ nāthattasaṅkhātaṃ phalaṃ phalanti, taṃ tattha hetuphalaṃ; hetumūlaṃ nāma yathāvuttassa hetuno nipphādanasamatthā mahākaruṇā, sā ādipaṇidhānato paṭṭhāya ‘‘mutto mocessāmī’’tiādinā nayena yāva hetuphalappayojanā, tāva abbocchinnaṃ pavattati. Yaṃ sandhāya vuttaṃ –
43“有其自己的、有胜颈的、有海的，
‘‘Sakānanā sagrivarā sasāgarā,
44诸多大地已归于毁灭；
Gatā vināsaṃ bahuso vasundharā;
45在劫末之时，水、火、风之中，
Yugantakāle salilānalānile,
46菩萨的大苦行又从何而来？”
Na bodhisattassa mahātapā kuto’’ti.
47因具足此大悲，故说‘礼敬彼大悲者’。所谓‘因之时节’，是指四、八、十六阿僧祇劫等分类的时间，关于此而说‘即使以百千亿劫亦不可计量之时’。其中，应知‘accantasaṃyogatthe upayogavacanaṃ’（在极相属义中使用业格），如‘māsaṃ adhīte, divasaṃ carati’（学习一个月，行走一天）等。虽然彼时间依阿僧祇而言可视为可计量，但依百千亿劫而言不可知，故说‘即使以百千亿劫亦不可计量之时’。其中，‘kālayati’故为‘kālo’（时），即抛掷、破坏众生之命的意思。‘kala’是散乱之义。其中，‘kappīyati’（被思量）、‘saṃkappīyati’（被完全思量），唯以芥子、山等譬喻而被思量，非以人间的日、月、年等计算而被计算，故为‘kappo’（劫）。‘eka’（一）等计数之道的终极故为‘koṭi’（俱胝），劫之俱胝为‘kappakoṭiyo’（百千亿劫）。即使以彼等亦不可计量，故为‘appameyyo’（不可计量），彼不可计量者。‘karonto’（作者）：由于诸界含义不同，意为：行布施者，守护戒者，出离贪蕴者，了知自利利他等种种法者，以种种精勤努力、策励者，容忍彼等众生之过失者，令承诺、共许、胜义之谛成为真实者，决意彼等众生之利者，以慈遍满一切世间者，舍弃亲怨等偏袒而于彼等众生行舍者。‘khedaṃ gato’（达至疲厌）：即经历无量种类的广大轮回之苦而达至、到达的意思。因为轮回之苦——身与心之苦——令疲厌、令堕落，故称为‘khedo’（疲厌）。‘lokahitāya’（为世间之利）：这是前述因之果的用途的显示；也有人说‘是经历轮回之苦的原因的显示’——
Yāya samannāgatattā ‘‘namo mahākāruṇikassa tassā’’ti āha. Hetukālaṃ nāma catuaṭṭhasoḷasaasaṅkhyeyyādippabhedo kālo, yaṃ sandhāyāha ‘‘kappakoṭīhipi appameyyaṃ kāla’’nti. Tattha accantasaṃyogatthe upayogavacanaṃ veditabbaṃ ‘‘māsaṃ adhīte, divasaṃ caratī’’tiādīsu viya. Kāmañca so kālo asaṅkhyeyyavasena pameyyo viññeyyo, tathāpi kappakoṭivasena aviññeyyataṃ sandhāya ‘‘kappakoṭīhipi appameyyaṃ kāla’’nti āha. Tattha kālayatīti kālo, khipati viddhaṃsayati sattānaṃ jīvitamiti attho. Kala vikkhepe. Tattha kappīyati saṃkappīyati sāsapapabbatādīhi upamāhi kevalaṃ saṃkappīyati, na manussadivasamāsasaṃvaccharādigaṇanāya gaṇīyatīti kappo. Ekantiādigaṇanapathassa koṭibhūtattā koṭi, kappānaṃ koṭiyo kappakoṭiyo . Tāhipi na pamīyatīti appameyyo, taṃ appameyyaṃ. Karontoti nānatthattā dhātūnaṃ dānaṃ dento, sīlaṃ rakkhanto, lobhakkhandhato nikkhamanto, attahitaparahitādibhedaṃ taṃ taṃ dhammaṃ pajānanto, vividhena vāyāmena ghaṭento vāyamanto, taṃ taṃ sattāparādhaṃ khamanto, paṭiññāsammutiparamatthasaccāni saccāyanto, taṃ taṃ sattahitaṃ adhiṭṭhahanto, sakalalokaṃ mettāyanto, mittāmittādibhedaṃ pakkhapātaṃ pahāya taṃ taṃ sattaṃ ajjhupekkhanto cāti attho. Khedaṃ gatoti anantappabhedaṃ mahantaṃ saṃsāradukkhaṃ anubhavanaṭṭhena gato, sampattotyattho. Saṃsāradukkhañhi sārīrikaṃ mānasikañca sukhaṃ khedayati pātayatīti ‘‘khedo’’ti vuccati. Lokahitāyāti idaṃ yathāvuttahetuphalappayojananidassanaṃ, ‘‘saṃsāradukkhānubhavanakāraṇanidassana’’ntipi eke –
48“即使能达至生与轮回之苦的寂灭，
‘‘‘Jātisaṃsāradukkhānaṃ, gantuṃ sakkopi nibbutiṃ;
49虽长久住于轮回，却唯独因慈悲。”
Ciralliṭṭhopi saṃsāre, karuṇāyeva kevala’nti. –
50若说“此说”，则不合理。因为世尊并非为世间之利而经历轮回之苦，任何人的受苦经历并不会给世间带来利益。然而，此（偈）显示：分为三十波罗蜜的因，以及作为波罗蜜果的、称为怙主性的果。正如所说：“阿难，确实因我善友，有生法的众生从生解脱”等（《相应部》1.129; 5.2）。其中，世尊以所说之因，播下成就所化者状态的慧种；以因之果，令所化者根器成熟、所化状态圆满成就，从而调伏众生，令其从轮回之苦解脱，这是其义。并非如此以轮回之苦对世间作了任何利益，因此，‘作者’与‘为世间之利而行极难行’相关联。依此联系，应知从最初菩萨生起之时起，菩萨即证得称为怙主性的波罗蜜因之果。因为‘yo nātho’（彼怙主）是所欲的联系。关于此义——
Ca vutta’’nti, tamayuttaṃ. Na hi bhagavā lokahitāya saṃsāradukkhamanubhavati. Na hi kassaci dukkhānubhavanaṃ lokassa upakāraṃ āvahati. Evaṃ panetaṃ dasseti tiṃsapāramitāpabhedaṃ hetuṃ, pāramitāphalabhūtaṃ nāthattasaṅkhātaṃ phalañca. Yathā cāha ‘‘mamañhi, ānanda, kalyāṇamittaṃ āgamma jātidhammā sattā jātiyā parimuccantī’’tiādi (saṃ. ni. 1.129; 5.2). Tattha bhagavā yathāvuttahetūhi sattānaṃ vineyyabhāvanipphādanapaññābījāni vapi, hetuphalena paripakkindriyabhāvena parinipphannavineyyabhāve satte vinayi, saṃsāradukkhato mocayīti attho. Na evaṃ saṃsāradukkhena lokassa upakāraṃ kiñci akāsi, tasmā karonto atidukkarāni lokahitāyāti sambandho. Imissā yojanāya sabbapaṭhamassa bodhisattassa uppattikālato paṭṭhāya bodhisattassa nāthattasaṅkhātapāramitāhetuphalādhigamo veditabbo. Yo nāthoti hi sambandho adhippeto. Imassa panatthassa –
51“当你最初生起菩提心时，
‘‘Yadeva paṭhamaṃ citta-muppannaṃ tava bodhaye;
52你便因此而为世间所敬，长久居住。”
Tvaṃ tadevassa lokassa, pūjike parivasittha’’. –
53此言是成立的。初心的波罗蜜性，应以如树从芽开始生长的譬喻来成立。于此有人问：「‘已至疲厌’之言是无意义的，因为依前述之理，功德不能成就？」答：不，因为这是显示中途不退转的性质。行难行之事时，确实已至疲厌，但并非因中途不堪疲厌而退转，这是显示此义。或者，这是显示欲拔除世间苦的世尊，自身堪能忍受苦。
Iti vacanaṃ sādhakaṃ. Paṭhamacittassa pāramitābhāvo rukkhassa aṅkurato paṭṭhāya uppattiupamāya sādhetabbo. Etthāha – ‘‘khedaṃ gatoti vacanaṃ niratthakaṃ , yathāvuttanayena guṇasādhanāsambhavato’’ti? Na, antarā anivattanakabhāvadīpanato. Dukkarāni karonto khedaṃ gato eva, na antarā khedaṃ asahanto nivattatīti dīpeti. Lokadukkhāpanayanakāmassa vā bhagavato attano dukkhānubhavanasamatthataṃ dasseti.
54『无论对谁，我皆施与殊胜之愿：只要我还在，愿承担一切众生之苦；』
‘‘Yassa kassaci varadossaṃ, yāvāhaṃ sabbasattadukkhāni;
55『一切时中，一切苦，犹如莲花，我皆觉悟承受。』
Sabbāni sabbakālaṃ yugaṃ, padmasseva bujjhantomhī’’ti. –
56如是，由于具有如此意欲者堪能忍受自身之苦，故仅就身体而言，此语即显示殊胜之义，这是其意。或者，‘已至疲厌’也可有‘已至精勤、已至熟练’之义。因为在世间，人们见到于诸业中精勤之人时，确实会说‘此人于业已疲厌，此人于众生已疲厌’等语。依此解释，应知‘依怙’一词，是显示通过证得佛性而成就的、已达究竟的依怙状态，并显示住于此时。有些人写道：‘说“大悲者”时，即显示是已成佛者’，这似乎不妥，因为在菩萨时期也有此称谓。因此，这是显示如下意义：他在如此长的时间中行难行之事，最终由难行波罗蜜的圆满，证得作为其果的依怙状态，为利世间而精勤。即使说‘已证菩提’，也清楚地显示了因果。而且，由于有‘依怙’这一殊胜之词，所礼敬的是已证佛位的依怙，而非菩萨。即便如此，此处所指的是律藏之事业。而律藏事业是从出家时起直至命终。在如此极为短暂的时间内，具惭愧者仅为自己拔除自身之苦，以自利之意圆满极易行的戒律，谁不能获得超越此世彼世之乐呢？难道世尊不是以拔除一切世间之苦的意欲，历经百千万劫不可计量之时，行极难行、无滋味之事，而至疲厌吗？——导师以此间接方式称赞功德。
Evaṃadhippāyassa attamattadukkhānubhavanasamatthatāya kāyeva kathāti atisayaṃ atthaṃ dassetīti attho. Atha vā khedaṃ gatoti byāpāraṃ paricayaṃ gatotipi attho sambhavati. Kammādīsu sabyāpāraṃ purisaṃ disvā santi hi loke vattāro ‘‘khinnoyaṃ kamme, khinnoyaṃ satte’’tiādi. Imissā yojanāya nāthoti iminā buddhattādhigamasiddhaṃ koṭippattaṃ nāthabhāvaṃ patvā ṭhitakālo dassitoti veditabbo. Keci ‘‘mahākāruṇikassāti vadanto buddhabhūtassāti dassetī’’ti likhanti, taṃ na sundaraṃ viya, bodhisattakālepi tabbohārasabbhāvato. Tasmā so ettakaṃ kālaṃ dukkarāni karonto avasāne dukkarapāramitāpāripūriyā tāsaṃ phalabhūtaṃ nāthabhāvaṃ patvā lokahitāya byāpāraṃ gatoti ayamattho nidassito hoti. ‘‘Bodhiṃ gato’’ti vuttepi subyattaṃ hetuphalaṃ dassitaṃ hoti. Buddhabhāvappattasseva ca nāthassa namo kato hoti visesavacanasabbhāvato, na bodhisattassa. Evaṃ santepi vinayādhikāro idhādhippeto. So ca pabbajitakālato paṭṭhāya yāvamaraṇakālā hoti. Taṃ ativiya parittaṃ kālaṃ lajjino atisukaraṃ sīlamattaṃ ekakassa attano hitāya attamattadukkhāpanayanādhippāyena paripūrento ko nāma idhalokaparalokātikkamasukhaṃ na gaccheyya, nanu bhagavā sakalalokadukkhāpanayanādhippāyena kappakoṭīhipi appameyyaṃ kālaṃ karonto atidukkaranirassādaṃ khedaṃ gatoti aññāpadesena guṇaṃ vaṇṇeti ācariyo.
57‘为利世间’中：世间（loka）者，谓‘于此有苦，故为世间’，或‘为生老病死苦所摧破，故为世间’，以此摄受有情世间与生处世间。因此，将彼有情世间的此世利益与彼世利益，或已超越彼世、已断世间集的诸世间之利益，以及在此生处世间或器世间中称为现法乐住的利益，总集一处，以‘世间之利、诸世间之利、于世间之利’的完整、部分、剩余的方式，故说为‘利世间’。依怙（nātha）者：因能随一切众生的习性、随眠、行、意乐之差别而说法，故以‘诸比丘，我将为汝等说法……谛听’（中部3.420）这样的劝请之义，亦为依怙。以随比丘违犯而制立学处，以现世与来世的悲悯亲近而燃烧（烦恼）；或以经藏方式，以悲悯与智慧亲近一切众生的随眠烦恼而燃烧；或以论藏方式，以无常等相观察诸行，以智慧近观而决断自己的烦恼而燃烧——以此燃烧之义，亦为依怙。因于天世间中无有匹敌者，无有能障碍其说法者，且行最上心自在，以此自在之义，亦为依怙。由‘以法语开示、劝导、激励、令欢喜’（大品90）之语，以称为令欢喜的祝愿之义；或从发愿以来，‘我既得度，当如何度脱他人’等理趣，以祝愿之义，亦为依怙——应知如此，即正等觉者。以四种依怙支，可配以四无畏、四无碍解等一切佛德，然因过于广泛，故未配列。
Lokahitāyāti ettha lokiyati ettha dukkhanti loko, luyate vā jātijarāmaraṇadukkhehīti loko, iminā sattalokaṃ jātilokañca saṅgaṇhāti. Tasmā tassa sattalokassa idhalokaparalokahitaṃ atikkantaparalokānaṃ vā ucchinnalokasamudayānaṃ lokānaṃ , idha jātiloke okāsaloke vā diṭṭhadhammasukhavihārasaṅkhātañca hitaṃ sampiṇḍetvā lokassa, lokānaṃ, loke vā hitanti sarūpekadesekasesaṃ katvā ‘‘lokahita’’miccevāha. Nāthoti sabbasattānaṃ āsayānusayacariyādhimuttibhedānurūpadhammadesanasamatthatāya ‘‘dhammaṃ vo, bhikkhave, desessāmi…pe… taṃ suṇāthā’’ti (ma. ni. 3.420) evaṃ yācanaṭṭhenāpi nāthateti nātho. Bhikkhūnaṃ vītikkamānurūpaṃ sikkhāpadapaññāpanena diṭṭhadhammikasamparāyikāya ca karuṇāya upagantvā tapati, suttantavasena vā tesaṃ sabbasattānaṃ anusayite kilese karuṇāya ca paññāya ca upagantvā tapati, abhidhammavasena vā te te saṅkhāre aniccādilakkhaṇavasena upaparikkhitvā attano kilese paññāya upecca paricchinditvā tapatīti tapanaṭṭhenāpi nāthateti nātho. Sadevake loke appaṭipuggalattā kenaci appaṭihatadhammadesanattā paramacittissariyappavattito ca issariyaṭṭhenāpi nāthateti nātho. ‘‘Dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesī’’ti (mahāva. 90) vacanato sampahaṃsanasaṅkhātena āsīsaṭṭhena, paṇidhānato paṭṭhāya ‘‘kathaṃ nāmāhaṃ mutto mocayissāmī’’tiādinā nayena āsīsaṭṭhena vā nāthateti nāthoti veditabbo, sammāsambuddho. Catūhipi nāthaṅgehi catuvesārajjacatupaṭisambhidādayo sabbepi buddhaguṇā yojetabbā, ativitthārikabhayā pana na yojitā.
58‘归敬’者，胜义上是指倾向于恭敬尊重佛德之心行，以及由此心行所生的语行与身行。‘愿于我’是与余文相连。‘大悲者’中：因以一切众生为所缘，且由大精进而生起，故为大悲，即大悲心。于此，从发愿以来直至入无余涅槃城，皆系属其中，故为大悲者，即世尊。此处，以‘大悲者’一词显示如前所说的因之根本。若无悲悯，则于他人之苦漠然，即使仅是发愿成佛，也会认为过于沉重，又怎会历经不可计量之时，圆满极难行之因，而行作为因果目的的、称为依怙状态的利世间事业呢？因此，由于大悲功德是一切功德的根本，故称赞大悲功德而说‘归敬大悲者’。至此，显示了因与果相应，果与因相应，二者与根本相应，三者与目的相应这一意义。
Namoti paramatthato buddhaguṇabahumānapabbhārā cittanati, cittanatippabhavā ca vacīkāyanati. Atthu meti pāṭhasesena sambandho. Mahākāruṇikassāti ettha sabbasattavisayattā mahussāhappabhavattā ca mahatī karuṇā mahākaruṇā. Tattha paṇidhānato paṭṭhāya yāvaanupādisesanibbānapurappavesā niyuttoti mahākāruṇiko, bhagavā. Ettha ca mahākāruṇikassāti iminā yathāvuttahetumūlaṃ dasseti. Nikkaruṇo hi paradukkhesu udāsino buddhatthāya paṇidhānamattampi atibhāriyanti maññanto appameyyaṃ kālaṃ atidukkaraṃ hetuṃ pūretvā nāthattasaṅkhātaṃ hetuphalappayojanabhūtaṃ lokahitaṃ kathaṃ karissati. Tasmā sabbaguṇamūlabhūtattā mahākaruṇāguṇameva vaṇṇento ‘‘namo mahākāruṇikassā’’ti āha. Ettāvatā hetuanurūpaṃ phalaṃ, phalānurūpo hetu, dvinnampi anurūpaṃ mūlaṃ, tiṇṇampi anurūpaṃ payojananti ayamattho dassito hoti.
59如是，此希有之人，依怙，住于依怙之德；
Evaṃ acchariyapuriso, nātho nāthaguṇe ṭhito;
60我归敬于无依者之应供，具足依怙之成就。
Namoraho anāthassa, nāthamānassa sampadaṃ.
61于此，或有问难：‘世尊有众多功德，为何独举“大悲者”一德？’答曰——
Ettha siyā ‘‘anekesu bhagavato guṇesu vijjamānesu kasmā ‘mahākāruṇikassā’ti ekameva gahita’’nti? Uccate –
62对于离嗔的导师，实无有指责；
Dosahīnassa satthassa, codanā tu na vijjate;
63而对于具嗔、非导师者，故指责不成立。
Dosayuttamasatthañca, tasmā codanā apattakāti.
64我并非作指责，而是仅作提问。再者——
Na mayā codanā katā, kintu pucchā eva katā. Apica –
65“果实虽在树上，若不摇动则不落；
‘‘Phalaṃ satipi rukkheḍḍhe, na patatyavikampite;
66对于诸导师，若有指责，提问则有大果。”
Codanā yā’tthu satthānaṃ, pucchanātyatthaphalaṃ mahatā.
67『天空不会正确地被举起，罐子不会被半举而取；』
‘‘Nabhottuṃ kurute sammā, gahituṃ nāḍḍhate ghaṭaṃ;
68『若作讥毁，则彼欲求与智之束缚即断。』
Akkhepe hi kate tadi-cchissāṇābuddhibandhanaṃ.
69犹如雪山的足迹被踏出，麝香被唤醒；
‘‘Yathā himapado paddho, pabuddho gandhalimpiyā;
70如同破裂的皮囊和伤口，被利刃所伤一样。
Bhinnatthaviramassevaṃ, satthakatātthalimpiyā’’ti. –
71如是，有一说——
Evaṃ cekaṃ –
72确实，正确的教诫，正是导师们详尽解释并加以增长的。
Sammāpi codanā taṃ khalu, guravo vivākyā vivaddha;
73修行者的弟子们被‘不可譬喻’之言所触动，应更加保护。
Yatisissā āghaṭṭitāti-vākyenābhyadhikaṃ gopaya.
74言语污秽的导师，被贪欲所染，他渴望征服自我；
Saravatī āceraṃ kiliṭṭhā, tadicchissajitāttānaṃ;
75导师征服了自己，如同良马被善御者驾驭。
Jayatyattānamācero, sadassasseva sārathīti. –
76于此答曰——
Atroccate –
77即使有千种言辞，每种言辞有百条舌头，
Yassa hi vākyasahassaṃ, vākye vākye satañca jivhā;
78也无法用劫的时间来宣说十力德性之名。
Nāmaṃ dasabalaguṇapadesaṃ, vattuṃ kappenapi na sakkā.
79如——
Yathā –
80即使佛陀宣说佛陀的功德，
Buddhopi buddhassa bhaṇeyya vaṇṇaṃ,
81若以其他方式宣说一整劫，
Kappampi ce aññamabhāsamāno;
82劫会在长久的时间中消逝，
Khīyetha kappo ciradīghamantare,
83如来的功德却不会消逝。
Vaṇṇo na khīyetha tathāgatassāti. (dī. ni. aṭṭha. 1.304; 3.141; ma. ni. aṭṭha. 2.425; udā. aṭṭha. 53; cariyā. aṭṭha. nidānakathā) –
84因此，无法完全宣说世尊的其余功德。
Cottattā na sakkā bhagavataṃ guṇānamavasesābhidhātuṃ.
85又——
Apica –
86正如你于众生中拥有十力，同样地，智慧与慈悲也是如此；
Yathā tvaṃ sattānaṃ, dasabala tathā ñāṇakaruṇā;
87最上的功德双运，你的功德群名为三德。
Guṇadvandaṃ seṭṭhaṃ, tava guṇagaṇā nāma tiguṇāti. –
88因一切功德中最上且为根本，故唯说此一。或者，他人说：‘于六种不共智中，因取其一，其余亦被该俱行相所摄。’然而，此处特别就阿毗达摩而言，因纯粹为慧之境，故在阿毗达摩注疏开端，师长赞颂慧德：‘如大仙于众生有慈悲，亦有智慧。’这是因以能随各各有情之志向、随眠、习性、胜解之差别而决断的智慧，及于众生之大慈悲而超胜。在经藏注疏开端，则赞颂世尊的智慧与慈悲二德：‘以慈悲清凉心，以智慧灯破愚暗。’但在此律藏中，不顾及志向等，纯粹以慈悲，即使本性普通者，亦令闻不应闻者，问不应问者，说不应说者，而制定学处，故应知唯赞颂慈悲一德。
Sabbaguṇaseṭṭhattā mūlattā ca ekameva vuttaṃ. Atha vā ‘‘chasu asādhāraṇañāṇesu aññatarattā taggahaṇena sesāpi gahitāva sahacaraṇalakkhaṇenā’’ti ca vadanti. Visesato panettha abhidhammassa kevalaṃ paññāvisayattā abhidhammaṭṭhakathārambhe ācariyena ‘‘karuṇā viya sattesu, paññā yassa mahesino’’ti paññāguṇo vaṇṇito tesaṃ tesaṃ sattānaṃ āsayānusayacaayādhimuttibhedānurūpaparicchindanapaññāya, sattesu mahākaruṇāya ca adhikārattā. Suttantaṭṭhakathārambhe ‘‘karuṇāsītalahadayaṃ, paññāpajjotavihatamohatama’’nti bhagavato ubhopi paññākaruṇāguṇā vaṇṇitā. Idha pana vinaye āsayādinirapekkhaṃ kevalaṃ karuṇāya pākatikasattenāpi asotabbārahaṃ suṇanto, apucchitabbārahaṃ pucchanto, avattabbārahañca vadanto sikkhāpadaṃ paññapesīti karuṇāguṇoyeveko vaṇṇitoti veditabbo.
89慧等为自他利之因，
Paññādayā attaparatthahetū,
90依此，胜者的一切功德皆随顺；
Tadanvayā sabbaguṇā jinassa;
91此二德，于功德海者，
Ubho guṇā te guṇasāgarassa,
92故由最胜师长于此宣说。
Vuttā idhācariyavarena tasmā.
93至此，义注等偈，
Ettāvatā aṭṭhakathādigāthā,
94略说所释之义理光辉；
Samāsato vuttapadatthasobhā;
95我今亦说此为广释之理，
Ayampi vitthāranayoti cāhaṃ,
96从此以上，我为你简略之。
Uddhaṃ ito te paṭisaṃkhipāmi.
97第二偈中，‘asambudha’指不了解诸法如实自性者。‘buddhanisevita’指由佛、随觉佛、独觉佛以适当的方式，通过行境与修习而依止。‘bhavā bhavaṃ’指从此有前往、接近另一有，即行道之义。或者，‘bhava’是常见，‘abhava’是断见，因与之对立。或者，‘bhava’是增长，‘abhava’是衰退。或者，‘bhava’是恶趣，‘abhava’是善趣。如‘无量法、无学法’等中，因‘a’字有增长义。令有者为‘bhava’，即生；或存在者为‘bhava’。它显示有变化的、多种类的蕴之生起。‘abhava’是灭、坏，即说其达到生与死的状态。此处，阿罗汉的死也应以刹那的角度来理解。于诸有中无有，即‘bhavābhava’，指达到诸有中无的施设之义。‘jīvaloka’是有情世间，因行世间与器世间不可能有有无之去来，故特指有情世间为‘jīvaloka’。‘avijjādikilesajālaviddhaṃsī’中，此词含摄九种出世间法。因为四道法能部分地破除无明等烦恼网，它有此破除；涅槃也因作为其所缘、于彼处以助伴状态而存在。如说：‘友，贪尽…此名为涅槃。’阿罗汉果也因有说贪等尽之语而如此。以果之共性，三果也有此，故这九种被称为‘破无明等烦恼网者’。或者，以俱行相、因相、对治境取相故。虽未明说，但依‘法于彼处虽未说亦应知为已说’之语，以因境取相，四果亦被摄取。‘dhammo’指能令不堕地狱等，通过生于善趣而持之。又，‘dhammo’指遮止令不生善趣的不善法后，养育、令转起、增长。此法则因欲、色、无色三界之别而有三类，因带来最胜乐，且较彼更上，故为‘dhammavaro’。
Dutiyagāthāya asambudhanti dhammānaṃ yathāsabhāvaṃ abujjhanto. Buddhanisevitanti buddhānubuddhapaccekabuddhehi gocarabhāvanāsevanāhi yathārahaṃ nisevitaṃ. Bhavā bhavanti vattamānabhavato aññaṃ bhavaṃ gacchati upagacchati, paṭipajjatīti attho. Atha vā bhavoti sassatadiṭṭhi. Tassa paṭipakkhattā abhavoti ucchedadiṭṭhi. Bhavoti vā vuddhi. Abhavoti hāni. Bhavoti vā duggati. Abhavoti sugati. ‘‘Appamāṇā dhammā, asekkhā dhammā’’tiādīsu (dha. sa. tikamātikā 13, 11) viya hi vuddhiatthattā akārassa. Bhāvayatīti bhavo, jāti. Bhavatīti vā bhavo. Savikārā bahuvidhakhandhuppatti dīpitā. Abhavoti vināso, jātibhāvaṃ maraṇabhāvañca gacchatīti vuttaṃ hoti. Ettha arahantānaṃ maraṇampi khaṇikavasena gahetabbaṃ. Bhavesu abhavo bhavābhavo, taṃ bhavābhavaṃ, bhavesu abhāvapaññattiṃ gacchatīti attho. Jīvalokoti sattaloko, saṅkhāralokaokāsalokānaṃ bhavābhavagamanāsambhavato sattalokaṃ jīvalokoti viseseti. Avijjādikilesajālaviddhaṃsinoti ettha navapi lokuttaradhammā saṅgahaṃ gacchanti. Apacayagāmitā hi catumaggadhammassa odhiso avijjādikilesajālaviddhaṃso, so assa atthi, tadārammaṇaṃ hutvā tattha sahāyabhāvūpagamanena nibbānassāpi. Yathāha ‘‘yo kho, āvuso, rāgakkhayo…pe… idaṃ vuccati nibbāna’’nti. Arahattassāpi tathā rāgādikkhayavacanasabbhāvato. Phalasāmaññena tiṇṇampi phalānaṃ atthīti navavidhopesa ‘‘avijjādikilesajālaviddhaṃsī’’ti vuccati. Atha vā sahacaraṇalakkhaṇakaāraṇatāya paṭipakkhagocaraggahaṇatā. Anabhihitopi hi dhammassa tatrābhihitova bujjhitabbo iti vacanato kāraṇagocaraggahaṇena cattāripi phalāni gahitāni. Narakādīsu apatamānaṃ dhāreti sugatiyaṃ uppādanenāti dhammo. Puna sugatimhi ajananakārī akusaladhamme nivāretvā poseti pavatteti vaḍḍhetīti dhammo. So pana kāmarūpārūpabhedato tividho accantasukhāvahanato, tatopi uttamattā dhammavaro.
98此处说：“比丘们，由于对四圣谛的不了知、不证悟，才如此长久地流转、轮回。”依此语，未觉悟四谛法者，即从生趣至生趣地流转于众生世间，此义已成立。因此，对于那未觉悟而流转者，以“其”字结尾的指代来限定，四谛法也可称为破除无明等烦恼网的最胜法。否则，若以“礼敬破除无明等烦恼网的最胜法、其”这样的指代，则因过度限定而导致同格关系不合理；而“破除无明等烦恼网的最胜法”一语是修饰语。因此，难道苦谛与集谛就不存在了吗？并非如此，因为在以指代限定同格之处，并未作区分。再者，由于果位不包含在道谛与灭谛之中，若说“九种出世间法已被包含”，则与经文相违；若不包含果位，则与《毗兰若品》注释中“不仅是圣道与涅槃，连同圣果法，乃至教理法也……”的说法相违。而且，这也与所说“离贪、离欲、无忧……请以此法为归依”的经文相违。因此，此偈前后矛盾且与教法相违吗？答曰：这一切都不合理，因为未解所说偈颂之义。在此，论师已开示了流转、流转因与所缘境的分类。如何开示？其中，“未觉悟”即不了知，其义为无明，由此也包含了渴爱与取，这三法即是集谛；“有与无有”中，则说示了苦谛。因为善趣、恶趣等种种“有”，其义即是五取蕴。依“如是，此整个苦蕴之集生起”之语，苦的生起名为“流转”，苦之集名为“流转因”，而以无明所摄的流转因，通过遮遣其执取，则道谛与灭谛二者名为“所缘境”。这也正如所说：“其中，什么是无明？于苦无知……乃至……于趣向苦灭之道无知。”
Etthāha – ‘‘catunnaṃ, bhikkhave, ariyasaccānaṃ ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsarita’nti (dī. ni. 2.155; mahāva. 287) vacanato catusaccadhammaṃ asambudhaṃ bhavā bhavaṃ gacchati jīvalokoti siddhaṃ. Tasmā yaṃ asambudhaṃ gacchati, tasseva ‘‘tassā’’ti ante taṃniddesena niyamanato catusaccadhammopi avijjādikilesajālaviddhaṃsī dhammavaroti cāpajjati. Aññathā ‘‘namo avijjādikilesajālaviddhaṃsino dhammavarassa tassā’’ti taṃniddesena samānavibhattikaraṇaṃ na yujjati atippasaṅganiyamanato, ‘‘avijjādikilesajālaviddhaṃsino dhammavarassā’’ti vacanaṃ visesanavacanaṃ. Tasmā dukkhasamudayasaccānaṃ tabbhāvappasaṅgo natthīti ce? Na, taṃniddesena samānavibhattiṭṭhāne avisesitattā. Api ca maggasaccanirodhasaccesu phalānaṃ apariyāpannattā nava lokuttaradhammā saṅgahitāti vacanavirodho, phalānaṃ asaṅgahe verañjakaṇḍavaṇṇanāyaṃ na kevalaṃ ariyamaggo ceva nibbānañca, api ca ariyaphaladhammehi saddhiṃ pariyattidhammopi. Vuttañhetaṃ ‘‘rāgavirāgamanejamasokaṃ…pe… dhammamimaṃ saraṇatthamupehī’’ti (vi. va. 887) vacanavirodho cāti pubbāparaviruddhā esā gāthā sāsanaviruddhā cā’’ti? Vuccate – sabbametamayuttaṃ vuttagāthatthājānanato. Ettha hi ācariyena pavattipavattihetuvisayavibhāgo ca dassito. Kathaṃ? Tattha asambudhanti asambodho, so atthato avijjā, tāya ca taṇhupādānāni gahitāni, tayopi te dhammā samudayasaccaṃ, bhavābhavanti ettha dukkhasaccaṃ vuttaṃ. Sugatiduggatippabhedo hi bhavo atthato pañcupādānakkhandhā honti. ‘‘Evametassa kevalassa dukkhakkhandhassa samudayo hotī’’ti (mahāva. 1) vacanato dukkhappavatti pavatti nāma, dukkhasamudayo pavattihetu nāma, avijjāsaṅkhātassa ca pavattihetussa aggahitaggahaṇena nirodhamaggasaccadvayaṃ visayo nāma. Vuttañhetaṃ ‘‘tattha katamā avijjā? Dukkhe aññāṇaṃ…pe… dukkhanirodhagāminiyā paṭipadāya aññāṇa’’nti (vibha. 226).
99在此，灭谛由佛陀以行境亲近而亲近，道谛则以修习亲近而亲近。至此，未觉悟者所亲近的佛陀所亲近者——即灭谛与道谛这一所缘境，对于那破除如前所述无明等三重烦恼网的最胜法，礼敬于彼，这便是此偈的意义。教理法由于是破除烦恼的依止缘，且依经教之理具有破除烦恼的性质，故也可称为“破除无明等烦恼网者”。若如此，则“离贪……”等偈义，以及“他开示法……乃至……阐明梵行”的经文义理，便都被无余地摄取了。或者，此偈唯摄取教理法，正如所指：“他开示初善……乃至……阐明梵行之法”，那未觉悟者所亲近的、唯由诸佛以行境亲近而非他人所亲近的法。如经所说：“尊者，诸法以世尊为根，以世尊为导，以世尊为依……比丘们听闻世尊所说后，将受持之。”
Ettha ca nirodhasaccaṃ buddhena gocarāsevanāya āsevitaṃ, maggasaccaṃ bhāvanāsevanāya. Ettāvatā asambudhaṃ buddhanisevitaṃ yanti upayogappatto yo visayo nirodho ca maggo ca, tassa yathāvuttāvijjādikilesajālattayaviddhaṃsino namo dhammavarassāti ayaṃ gāthāya attho. Pariyattidhammopi kilesaviddhaṃsanassa suttantanayena upanissayapaccayattā kilesaviddhaṃsanasīlatāya ‘‘avijjādikilesajālaviddhaṃsī’’ti vattuṃ sambhavati. Evañhi sati rāgavirāgāti gāthattho, so dhammaṃ deseti…pe… brahmacariyaṃ pakāsetīti suttattho ca asesato gahito hoti. Atha vā imāya gāthāya kevalaṃ pariyattidhammova gahito hoti, yaṃ sandhāyāha ‘‘so dhammaṃ deseti ādikalyāṇaṃ…pe… brahmacariyaṃ pakāsetī’’ti (dī. ni. 1.190; pārā. 1), tampi asambudhaṃ buddheheva nisevitaṃ gocarāsevanāya anaññanisevitaṃ. Yathāha ‘‘bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā…pe… bhagavato sutvā bhikkhū dhāressantī’’ti (saṃ. ni. 2.146).
100第三偈中，戒等诸法虽依其可能性而通于世间与出世间，但由末尾“圣僧”一语，可知戒等四法蕴唯是出世间法。此处，本应说“以戒、定、慧、解脱、解脱知见等为首”，却省略同类而说“以解脱知见等为首”。在此，虽然经中“解脱”主要指果法，但依“从道出起后，观察道；观察已断的烦恼；观察果；观察涅槃”之语，应知观察道等之智即是解脱知见。因为解脱、解脱离、灭尽，其义为一。经中即说：“于灭尽有智，于无生有智，此处灭尽即是道，贪灭尽、嗔灭尽则是果与涅槃的异名。”已断烦恼之灭尽，即是本然的灭尽。以“等”字，摄尽三明、六通、四无碍解等功德。以具足之义及不退失之义而相应。所谓“众生之福田，为欲求善者”，依经中“世间无上福田”之语，因是善法生长之处，且依经教之理为依止缘，故僧伽虽可为善法之田，却非欲求善者众生之田。因此，难道不合理吗？并非如此，因为经义有此可能。经中即说：“世间无上福田。”是谁的世间？对于欲求福德者，僧伽是福田；因是福德的依止，故僧伽成为福田，而被称为“欲求善者之田”。世间亦如此，提婆达多的田、若那达多的田，因是稻、麦的依止，故称为稻田、麦田。“圣僧”：因远离烦恼故为圣、清净，是圣者之僧，或已达圣位，以戒与见和合而成为僧伽，故称僧伽。有人写道：“以‘圣’字遮遣世俗僧。”此说不善，因已以解脱知见功德之摄取而作简别。“以头”：此虽显示身业，但为以功德恭敬于最上僧伽，特指最上之头而说“我以头礼敬”。头之最上性，因是眼、耳等最上根之所依；彼等根之最上性，应知是因能成就见无上、闻无上之故。此处有言：善于连缀者……
Tatiyagāthāya sīlādayo kiñcāpi lokiyalokuttarā yathāsambhavaṃ labbhanti, tathāpi ante ‘‘ariyasaṅgha’’nti vacanato sīlādayo cattāro dhammakkhandhā lokuttarāva. Ettha ca ‘‘sīlasamādhipaññāvimuttivimuttiñāṇappabhutīhī’’ti vattabbe sarūpekasesaṃ katvā ‘‘vimuttiñāṇappabhutīhī’’ti vuttaṃ. Ettha ca kiñcāpi vimuttīti phaladhammāva sutte adhippetā, tathāpi ‘‘maggā vuṭṭhahitvā maggaṃ paccavekkhati. Pahīne kilese paccavekkhati. Phalaṃ paccavekkhati. Nibbānaṃ paccavekkhatī’’ti (paṭṭhā. 1.1.410) vacanato maggādipaccavekkhaṇañāṇaṃ vimuttiñāṇanti veditabbaṃ. Vimutti vimokkho khayoti hi atthato ekaṃ. ‘‘Khaye ñāṇaṃ anuppāde ñāṇanti (dha. sa. dukamātikā 142; dī. ni. 3.304) ettha khayo nāma maggo, rāgakkhayo dosakkhayoti phalanibbānānaṃ adhivacana’’nti sutte āgatameva. Pahīnakilesānaṃ khayo pākatiko khayo eva. Pabhuti-saddena tisso vijjā cha abhiññā catasso paṭisambhidāti evamādayo guṇā saṅgahitā. Samannāgamaṭṭhena aparihīnaṭṭhena ca yutto. Khettaṃ janānaṃ kusalatthikānanti ‘‘anuttaraṃ puññakkhettaṃ lokassā’’ti suttato kusalassa viruhanaṭṭhānattā, suttantanayena upanissayapaccayattā ca kāmaṃ kusalassa khettaṃ hoti saṅgho, na kusalatthikānaṃ janānaṃ. Tasmā na yujjatīti ce? Na, suttatthasambhavato. Sutte ‘‘anuttaraṃ puññakkhettaṃ lokassā’’ti (saṃ. ni. 4.341) hi vuttaṃ. Kassa lokassa? Puññatthikassa khettaṃ saṅgho, puññupanissayattā puññakkhettaṃ hoti saṅgho, kusalatthikānanti ca vuccanti. Lokepi hi devadattassa khettaṃ yaññadattassa khettaṃ sāliyavupanissayattā sālikhettaṃ yavakhettanti ca vuccati. Ariyasaṅghanti vigatakilesattā ariyaṃ parisuddhaṃ ariyānaṃ, ariyabhāvaṃ vā pattaṃ sīladiṭṭhisāmaññena saṅghatattā saṅghaṃ. ‘‘Ariya-saddena sammutisaṅghaṃ nivāretī’’ti keci likhanti, taṃ na sundaraṃ vimuttiñāṇaguṇaggahaṇena visesitattā. Sirasāti iminā kāmaṃ kāyanatiṃ dasseti, tathāpi uttamasaṅghe guṇagāravena uttamaṅgameva niddisanto ‘‘sirasā namāmī’’tyāha. Sirassa pana uttamatā uttamānaṃ cakkhusotindriyānaṃ nissayattā, tesaṃ uttamatā ca dassanānuttariyasavanānuttariyahetutāya veditabbā. Etthāha – anusandhikusalo
101序论、词句、词义、词句分解；
‘‘Upogghāto padañceva, padattho padaviggaho;
102「指责与回避指责，其解释有六种。」
Codanāpratyavajjānaṃ, byākhyā tantassa chabbidhā’’ti. –
103如是说已，为何最初先说对三宝的礼敬？答曰：因善士之行持故。据说，此即善士之行持，即在开始注释时，先行礼敬三宝的仪轨。因此，他们作此礼敬，心想：“愿我等不偏离善士之行持。”再者，对于欲注释具足四种甚深之律藏者，犹如欲入大海者，即使具备智慧与辩才，亦有大恐惧；而此礼敬供养之仪轨，由忆念三宝功德所生，能摧破恐惧。如所说：“如是忆念佛者……”等（相应部1.249）。而且，阿阇梨以礼敬导师之仪轨，对于执非师为师之世间，令其如实地于真正导师、正等觉者生起导师之尊重，舍弃对非师之导师尊重，并避免“将如来所宣说之法与律执为我所有”所说的过失。由于五蕴相续多诸障碍，律之注释尚未完成，因担心自己寿命、容貌、安乐、力量可能耗尽，故期望获得“常行恭敬者……得寿命、容貌、安乐、力量”（法句经109）所说的功德，直至注释完毕。在此，对世尊佛陀的礼敬供养仪轨，能令修行佛乘以求证正等觉者生起精进。对世间与出世间所摄，或唯出世间正法的供养仪轨，能令修行辟支佛乘以求证辟支佛果者生起精进，因为他们唯求通达正法。对胜义僧的供养仪轨，能令修行声闻乘以求证胜义僧果者生起精进。或者，为了令那些持有“吉祥等事，有利益、无障碍、能久住且受众多尊敬”之见者心生满足，而修习世尊所称赞的“礼敬应供养者”之吉祥。且说：
Evamavatvā kasmā ratanattayapaṇāmaṃ paṭhamaṃ vuttanti? Vuccate – satācārattā. Ācāro kiresa sappurisānaṃ, yadidaṃ saṃvaṇṇanārambhe ratanattayapūjāvidhānaṃ. Tasmā ‘‘satācārato bhaṭṭhā mā mayaṃ homā’’ti karīyati, catugambhīrabhāvayuttañca vinayapiṭakaṃ saṃvaṇṇetukāmassa mahāsamuddaṃ ogāhantassa viya paññāveyyattiyasamannāgatassāpi mahantaṃ bhayaṃ hoti, bhayakkhayāvahañcetaṃ ratanattayaguṇānussaraṇajanitaṃ paṇāmapūjāvidhānaṃ. Yathāha ‘‘evaṃ buddhaṃ sarantāna’’ntiādi (saṃ. ni. 1.249). Apicācariyo satthupūjāvidhānena asatthari satthābhinivesassa lokassa yathābhūtaṃ satthari eva sammāsambuddhe satthusambhāvanaṃ uppādeti, asatthari satthusambhāvanaṃ pariccajāpeti, ‘‘tathāgatappaveditaṃ dhammavinayaṃ attano dahatī’’ti vuttadosaṃ pariharati. Antarāyabahulattā khandhasantatiyā vippakatāya vinayasaṃvaṇṇanāya attano āyuvaṇṇasukhabalānaṃ parikkhayasambhavāsaṅkāya ‘‘abhivādanasīlissa…pe… āyu vaṇṇo sukhaṃ bala’’nti (dha. pa. 109) vuttānisaṃse yāva saṃvaṇṇanāpariyosānā pattheti. Api cettha buddhassa bhagavato paṇāmapūjāvidhānaṃ sammāsambuddhabhāvādhigamatthaṃ buddhayānaṃ paṭipajjantānaṃ ussāhaṃ janeti. Lokiyalokuttarabhedassa, lokuttarasseva vā saddhammassa pūjāvidhānaṃ paccekabuddhabhāvādhigamatthaṃ paccekabuddhayānaṃ paṭipajjantānaṃ ussāhaṃ janeti. Saddhammapaṭivedhamattābhilāsino hi te. Paramatthasaṅghapūjāvidhānaṃ paramatthasaṅghabhāvādhigamatthaṃ sāvakayānaṃ paṭipajjantānaṃ ussāhaṃ janeti, maṅgalādīni vā sātthāni anantarāyāni ciraṭṭhitikāni bahumatāni ca bhavantīti evaṃladdhikānaṃ cittaparitosanatthaṃ ‘‘pūjā ca pūjaneyyāna’’nti bhagavatā pasatthamaṅgalaṃ karoti. Vuccate ca –
104世尊是吉祥，法是吉祥，僧团也是吉祥；
‘‘Maṅgalaṃ bhagavā buddho, dhammo saṅgho ca maṅgalaṃ;
105诸吉祥等有利益之事，迅速于一切处成就。
Maṅgalādīni sātthāni, sīghaṃ sijjhanti sabbaso.
106以尊师礼敬之仪，如此等众多功德；
‘‘Satthu pūjāvidhānena, evamādī bahū guṇe;
107了知能获得如是等众多功德者，应致力于礼敬导师。
Labhatīti vijānanto, satthupūjāparo siyā’’ti.
108在此，由于以导师为主，故对法与僧的供养仪轨，应视为即是礼敬导师之仪轨，此据教法与世间常理而言。因此，这样说：
Ettha ca satthupadhānattā dhammasaṅghānaṃ pūjāvidhānaṃ satthupūjāvidhānamicceva daṭṭhabbaṃ sāsanato lokato ca. Tenetaṃ vuccati –
109“导师”一词，由善逝用来指称法；
‘‘Satthā’’ti dhammo sugatena vutto;
110于涅槃时，从此处而言，彼为导师；
Nibbānakāle yamato sa satthā;
111在善吉祥偈中，被称为“如来”；
Suvatthigāthāsu ‘‘tathāgato’’ti;
112僧伽也被称为导师，从此处而言，彼为导师。
Saṅgho ca vutto yamato sa satthā.
113此外更进一步，——
Kiñca bhiyyo –
114因导师具有法身，故法被视为导师；
Dhammakāyo yato satthā, dhammo satthā tato mato;
115安住于法之僧伽，亦得名为导师。
Dhammaṭṭhito so saṅgho ca, satthusaṅkhyaṃ nigacchati.
116世间确有言说者，对于持剑而立之人，不分别执取，而说“彼持剑而立”。因此，阿阇梨说：
Santi hi loke vattāro kosagataṃ asiṃ gahetvā ṭhitaṃ purisaṃ visuṃ aparāmasitvā ‘‘asiṃ gahetvā ṭhito eso’’ti. Tenevāha cāriyamātraccevā –
117“礼敬佛宝，礼敬法宝；
‘‘Namatthu buddharatnāya, dhammaratnāya te namo;
118礼敬僧宝，三宝具足者。”
Namatthu saṅgharatnāya, tiratnasamavānayī’’ti.
119再者，若于一切法中，依于五蕴相续，以无碍智之相、无上解脱之显现而施设为“佛”，则法当然应受礼敬，更何待言？而僧伽，如世尊所说：“乔达弥，布施与僧伽；若布施与僧伽，我亦受供养，僧伽亦受供养”，故显示僧伽为堪受供养之器。或者，阿阇梨以极殷重心礼敬而说：“我以头顶礼敬”，心想：“由佛善所觉之法，经由师师相承，如置于金器中之油般无有减损，至今仍传至如我者之耳门，故僧伽即为我师。”
Apica sabbadhammesu appaṭihatañāṇanimittānuttaravimokkhapātubhāvābhisaṅkhātaṃ khandhasantānamupādāya ‘‘buddho’’ti yadi paññāpiyati, dhammo paṇāmārahoti kā eva kathā, saṅgho ca ‘‘saṅghe gotami dehi, saṅghe te dinne ahañceva pūjito bhavissāmi saṅgho cā’’ti vuttattā bhājananti dīpeti. Atha vā ‘‘buddhasubodhito dhammo ācariyaparamparāya suvaṇṇabhājane pakkhittatelamiva aparihāpetvā yāvajjatanā ābhatattā eva mādisānampi sotadvāramanuppatto’’ti saṅghassa ācariyo atīva ādarena paṇāmaṃ karoti ‘‘sirasā namāmī’’ti.
120如是，他们说礼敬有多种目的，然而阿阇梨所意欲的目的，已由他自己在第四偈中说出，即“如是，应全然礼敬”等。其中，“如是”一词，表示礼敬三宝仪轨的完成。若仅此而已，则礼敬仪轨仅如所行的那样适合三宝，而非更上，为遮止此非所愿之过，故说“应如是全然礼敬”。此处，“如是”显示如前所述的方法。其意为：应依如前所述的方法，或其他类似的方法，全然、无有片刻停顿、频繁、无间、恒常地礼敬应礼敬者，如此礼敬能带来利益与大果报。如此，以难得之义及大果报之义而成就宝之状态的三宝，我礼敬时，所获得、已获得的福德之流——名为福德，是因它能以彼分断等断除不善之垢秽；名为流，是因它令心清凉、止息烦恼之热恼而流注于心——此即福德之流。在注释中，有人说“福德广大”，但阿阇梨认为，因有“广大”一词，故彼义不合理。或者，福德之流即福德之流，此“流”字为“流动”之义。因此，其义为福德之流、福德之积聚，此义合理，而“广大”一词则显示其为广大而非狭小。
Evaṃ anekavidhaṃ paṇāmappayojanaṃ vadanti, ācariyena pana adhippetappayojanaṃ attanā eva vuttaṃ ‘‘iccevamaccantanamassaneyya’’ntiādinā catutthagāthāya. Iccevanti ettha iti-saddo ratanattayapūjāvidhānaparisamattattho. Yadi evaṃ yathāvihitamattameva pūjāvidhānaṃ arahati ratanattayaṃ, na tato uddhanti āpajjatīti aniṭṭhappasaṅganivāraṇatthaṃ ‘‘evamaccantanamassaneyya’’nti āha. Tattha evanti iminā yathāvuttavidhiṃ dasseti. Yathāvuttena vidhinā, aññena vā tādisena accantameva muhuttamapi aṭṭhatvā abhikkhaṇaṃ nirantaraṃ niyamena namassanārahaṃ namassamānassa hitamahapphalakaraṇatoti attho. Evaṃvidhaṃ dullabhaṭṭhena mahapphalaṭṭhena ca siddhaṃ ratanabhāvaṃ ratanattayaṃ namassamāno yaṃ puññābhisandaṃ alatthaṃ alabhiṃ. Akusalamalaṃ tadaṅgādippahānena punātīti puññaṃ. Kilesadarathappaṭippassaddhiyā sītalattā cittaṃ abhisandetīti abhisando. Puññañca taṃ abhisando cāti puññābhisando, taṃ puññābhisandaṃ. Gaṇṭhipade pana ‘‘puññamahattaṃ’’nti bhaṇanti, ‘‘vipula’’nti vacanato so attho na yujjatīti ācariyo. Atha vā puññānaṃ abhisando puññābhisando , taṃ puññābhisandaṃ. Sanda savaneti dhātu. Tasmā puññasotaṃ puññussayanti attho yujjati, taṃ pana vipulaṃ, na parittanti dassitaṃ vipula-saddena.
121第五偈颂所说，律藏无论在文句还是义理上皆无缺失，于有惭愧之人中得以传持而安立，于是全部三种教法（律、经、论）便只在这些有惭之人中确立。是谁的教法呢？是已安住之世尊的。世尊因是安立之因——断灭见不存在——故被称为“已安住者”。持断灭见者不顾他世，唯专事沉溺欲乐而住，不为作利益他世之福业而精进；持常见者则积集造作那些福业。世尊则不如此住，不积集造作，行于中道，自己渡过瀑流，亦渡他人。如经言：“友，我无住著、无积集而渡过瀑流。”以四梵住之故，于众生善正安住；或依义理善安住。因为善安住，此世尊唯欲除去众生之苦、欲摄集利益、为成就而喜悦且不偏堕，故而宣说律。因此，在此律注的篇章中，以相应之赞叹而赞说“善安住者”。然于《犍度注》中，依“诸比丘，于现前可爱之业果”之经文，及“善容色、妙端庄”之经文，将“susaṇṭhitassa”解为善容色，此义不符此处所依之主旨。“无混杂”是指律无混杂，还是指前代诸师之威力？两者皆是。因为律注本身就是无混杂的。故此，依修习所成之理，将说其为“无混杂”，此为合理关联。“前代诸师之威力”是指：由“因为古时作注释”之语，故称彼等之威力。世间见有未学古人而作论说者，言“此是谁之威力？”或者，随顺世尊之密意，于彼彼文句中引发、阐明其义，于彼彼义之引发、阐明，即称为“威力”，此即是注释。
Pañcamagāthā yasmiṃ vinayapiṭake pāḷito ca atthato ca anūnaṃ lajjīpuggalesu pavattanaṭṭhena ṭhite sakalaṃ tividhampi sāsanaṃ tesveva puggalesu patiṭṭhitaṃ hoti. Kassa sāsananti ce? Aṭṭhitassa bhagavato. Bhagavā hi ṭhitihetubhūtāya ucchedadiṭṭhiyā abhāvena aṭṭhitoti vuccati. Ucchedadiṭṭhiko hi paraloke nirapekkho kevalaṃ kāmasukhallikānuyogamanuyuñjanto tiṭṭhati, na paralokahitāni puññāni kattuṃ byāvaṭo hoti, sassatadiṭṭhiko tāni kattuṃ āyūhati. Bhagavā pana tathā atiṭṭhanto anāyūhanto majjhimaṃ paṭipadaṃ paṭipajjanto sayañca oghaṃ tari, pare ca tāresi. Yathāha ‘‘appatiṭṭhaṃ khvāhaṃ, āvuso, anāyūhaṃ oghamatari’’nti (saṃ. ni. 1.1). Catubrahmavihāravasena sattesu suṭṭhu sammā ca ṭhitassāti atthavasena vā susaṇṭhitassa. Susaṇṭhitattā hesa kevalaṃ sattānaṃ dukkhaṃ apanetukāmo hitaṃ upasaṃharitukāmo sampattiyā ca pamodito apakkhapatito ca hutvā vinayaṃ deseti, tasmā imasmiṃ vinayasaṃvaṇṇanādhikāre sāruppāya thutiyā thomento āha ‘‘susaṇṭhitassā’’ti. Gaṇṭhipade pana ‘‘manāpiye ca kho, bhikkhave, kammavipāke paccupaṭṭhite’’ti (dī. ni. aṭṭha. 2.35; ma. ni. aṭṭha. 2.386) suttassa, ‘‘susaṇṭhānā surūpatā’’ti (khu. pā. 8.11) suttassa ca vasena susaṇṭhitassāti attho vutto, so adhippetādhikārānurūpo na hoti. Amissanti kiṃ vinayaṃ amissaṃ, udāhu pubbācariyānubhāvanti? Nobhayampi. Amissā eva hi vinayaṭṭhakathā. Tasmā bhāvanapuṃsakavasena amissaṃ taṃ vaṇṇayissanti sambandho. Pubbācariyānubhāvanti aṭṭhakathā ‘‘yasmā pure aṭṭhakathā akaṃsū’’ti vacanato tesaṃ ānubhāvo nāma hoti. Kiñci apubbaṃ disvā santi hi loke vattāro ‘‘kassesa ānubhāvo’’ti. Atha vā bhagavato adhippāyaṃ anugantvā taṃtaṃpāṭhe atthaṃ bhāvayati vibhāvayati, tassa tassa vā atthassa bhāvanā vibhāvanāti ānubhāvo vuccati aṭṭhakathā.
122“若前代诸师之威力存在，又为何要以此发心来解说它呢？”由此而说第六、第七、第八及第九偈。其中：以圣道智之水洗净垢秽故为“清净明”，正由洗净烦恼故为“清净无碍解”，由清净无碍解故为“善巧赞叹正法者”——应如此作理趣理解。有人说：“说到‘前代诸师’时，世间诸师亦被包含在内，教内的罗睺师等也被包含，为了排除他们才说‘欲乐等’等语。”若谓因说了“将解说它”，即显示古注释之不足吗？非也，说“欲乐等”等语是为了显示以种种心思（理趣）作解说。善巧于赞叹正法，或善巧于由彼赞叹（正法），故为“善巧赞叹正法者”。
Pubbācariyānubhāve sati kiṃ puna taṃ vaṇṇayissanti iminā ārambhenāti tato vuccanti chaṭṭhasattamaṭṭhamanavamagāthāyo. Tattha ariyamaggañāṇambunā niddhotamalattā visuddhavijjehi, teneva niddhotāsavattā visuddhapaṭisambhidehi, visuddhapaṭisambhidattā ca saddhammasaṃvaṇṇanakovidehīti yojanā veditabbā. Keci ‘‘pubbācariyāti vutte lokācariyāpi, sāsane rāhulācariyādayopi saṅgayhanti, te apanetuṃ kāmañcātiādi vutta’’nti vadanti. ‘‘Taṃ vaṇṇayissa’’nti vuttattā pubbaṭṭhakathāya ūnabhāvo dassitoti ce? Na, cittehi nayehi saṃvaṇṇitoti dassetuṃ ‘‘kāmañcā’’tiādi vuttaṃ. Saddhammaṃ saṃvaṇṇetuṃ kovidehi, tāya saṃvaṇṇanāya vā kovidehi saddhammasaṃvaṇṇanakovidehi.
123“Sallekhiye（于头陀行）”：去除烦恼之粗重或使之细小，即sallekho（头陀/炼净），头陀之状态即sallekhiyaṃ，于彼sallekhiye（头陀行中）。“Nosulabhūpamehī（不以轻劣喻）”即asulabhūpamehi（不以轻劣喻）。“Mahāvihārassā（大寺的）”即大寺派的。慧超胜之义如旗帜，此等之喻即dhajūpamā（旗喻），以彼等dhajūpamehi（旗喻）。“Sambuddhavaranvayehi（随顺最上正觉者）”即随顺最上正觉者，随顺诸佛密意故为adhippāyo（密意）。此处vara（最上）一词，由“自悟真谛故为正觉”之语，辟支佛亦被包含在内。因此为了排除他们（辟支佛）而作此说。
Sallekhiyeti kilesajātaṃ bāhullaṃ vā sallikhati tanuṃ karotīti sallekho, sallekhassa bhāvo sallekhiyaṃ, tasmiṃ sallekhiye. Nosulabhūpamehīti asulabhūpamehi. Mahāvihārassāti mahāvihāravaṃsassa. Paññāya accuggataṭṭhena dhajo upamā etesanti dhajūpamā, tehi dhajūpamehi. Sambuddhavaraṃ anuayehi anugatehi sambuddhavaranvayehi, buddhādhippāyānugehīti adhippāyo. Idha vara-saddo ‘‘sāmaṃ saccāni buddhattā sambuddho’’ti vacanato paccekabuddhāpi saṅgayhanti. Tasmā te apanetuṃ vutto.
124显示注释之不足后，现在为了显示自身所作之殊胜及其作用，而说“saṃvaṇṇanā（注释）”等。“Na kiñci atthaṃ abhisambhuṇāti（不得任何义利）”即不能成就任何作用、果报或利益，此义如“彼比丘不得任何义利”等处所说。“Ajjhesanaṃ buddhasirivhayassa（佛陀尸利长老之请求）”由此显示：由梵天娑婆主之请求，世尊宣说了法；依舍利弗之请求而制立了律，因此这位阿阇梨为敬行阿阇梨之职，依佛陀尸利长老之请求而造此注释。“Samanussarantoti（随念）”显示其缺失与敬重。
Aṭṭhakathāya ūnabhāvaṃ dassetvā idāni attano karaṇavisesaṃ tassa payojanañca dassetuṃ ‘‘saṃvaṇṇanā’’tiādimāha. Na kiñci atthaṃ abhisambhuṇātīti kiñci payojanaṃ phalaṃ hitaṃ na sādhetīti attho ‘‘na taṃ tassa bhikkhuno kiñci atthaṃ anubhotī’’tiādīsu (pārā. 538) viya. Ajjhesanaṃ buddhasirivhayassāti iminā yasmā sahampatibrahmunā ajjhiṭṭhena dhammo desito bhagavatā, sāriputtassa ajjhesanaṃ nissāya vinayo paññatto, tasmā ayampi ācariyo taṃ ācariyavattaṃ pūjento imaṃ saṃvaṇṇanaṃ buddhasirittherassa yācanaṃ nissāya akāsīti dasseti. Samanussarantoti tassābhāvaṃ dīpeti ādarañca.
125此后说二偈，是为了显示应作之法。由此，能消除那些注释书中所说判决之缘的疑惑，能遮止某一注释书善巧者或“此理趣在注释书中不存在”的否定，能令人舍弃以不合义理之简择而于彼处之执著，能以上座部之见显示律之判决中持律者依理据而推敲之次第，能以遮破不合义理之上座部见而遮破以人为量。这些便是通过显示应作之法而开显的功德。而注释：我着手此注释时，将以大注释书为体而着手，亦将大护寺注中所说的判决，以及同样在世间著名的名为库伦迪等注释书中所说的判决，从那些判决中，依大注释书之理趣，或依律之合理性，取其合理之义，如同庄严此体一般而着手。再次提及‘注释’一词，是为了显示‘唯是注释，而非其他’。或者应理解为：我将作包含上座部之见的注释而着手。因为上座部之见在外注释书中流传。此处以‘等’字，亦包含了小护寺注、安达卡注、圣者注释书、般那瓦罗等。其中，所谓‘护寺注’，据说在锡兰语中意为筏，因坐于彼上而作，故得此名。有名为库伦迪蔓藤寺者，因于彼处作，故得名为库伦迪。
Tato paraṃ dve gāthāyo kattabbavidhidassanatthaṃ vuttā. Tena tāsu aṭṭhakathāsu vuttavinicchayapaccayavimatiṃ vinodeti, ekaṭṭhakathāya kusalassa vā ‘‘ayaṃ nayo aṭṭhakathāyaṃ natthī’’ti paṭikkhepaṃ nivāreti, ayuttatthapariccāgena tattha abhiniviṭṭhānaṃ abhinivesaṃ pariccajāpeti, theravādadassanena vinayavinicchayaṃ pati vinayadharānaṃ kāraṇopapattito uhāpohakkamaṃ dasseti, ayuttattheravādapaṭikkhepena puggalappamāṇataṃ paṭikkhipatīti ime cānisaṃsā kattabbavidhidassanena dassitā honti. Saṃvaṇṇanaṃ tañca samārabhanto tassā saṃvaṇṇanāya mahāaṭṭhakathaṃ sarīraṃ katvā samārabhissaṃ, mahāpaccariyampi yo vutto vinicchayo, tatheva kurundīnāmādīsu loke vissutāsu aṭṭhakathāsu ca yo vutto vinicchayo, tatopi vinicchayato mahāaṭṭhakathānayena, vinayayuttiyā vā yuttamatthaṃ tassa sarīrassa alaṅkāraṃ viya gaṇhanto samārabhissaṃ. Kiṃ saṃvaṇṇanameva, na aññanti dassanatthaṃ puna saṃvaṇṇanāggahaṇaṃ. Atha vā antogadhattheravādaṃ saṃvaṇṇanaṃ katvā samārabhissanti yojanā veditabbā. Theravādā hi bahiaṭṭhakathāya vicaranti. Ettha ādi-saddena cūḷapaccariandhakaariyaṭṭhakathāpannavārādayopi saṅgahitā . Tattha paccarī nāma sīhaḷabhāsāya uḷumpaṃ kira, tasmiṃ nisīditvā katattā tameva nāmaṃ jātaṃ. Kurundīvallivihāro nāma atthi, tattha katattā kurundī nāma jātā.
126‘我将妥善着手’：即我已准备好应作之仪轨而安住，故请他们听受我此——此偈中，‘此注释’即‘我的’，或‘由我所说’为句之补充。‘请他们听受’：请他们以慧眼见之，或以信、精进、喜、轻安之修习而作意，恭敬地听受法。谁的法？法灯——如来之法。此显示什么？显示法如灯之所在，因能照了利与不利；持法者如来如持灯之所在，因此，即使彼如来已般涅槃，亦不应于彼处生悲，而应恭敬地奉法而听受。或者，依‘如来即法身’之语，彼法即是灯，故为法灯，即世尊。
Samma samārabhissanti kattabbavidhānaṃ sajjetvā ahaṃ ṭhito, tasmā taṃ me nisāmentūti gāthāya taṃ saṃvaṇṇanaṃ me mama, mayā vā vuccamānanti pāṭhaseso . Nisāmentu passantu paññācakkhunā suṇantu vā saddhāvīriyapītipāmojjābhisaṅkhārena saṅkharitvā pūjayantā sakkaccaṃ dhammaṃ. Kassa dhammaṃ? Dhammappadīpassa tathāgatassa. Kiṃ dasseti? Padīpaṭṭhāniyo hi dhammo hitāhitappakāsanato, padīpadharaṭṭhāniyo dhammadharo tathāgato, tasmā parinibbutepi tasmiṃ tathāgate tattha sokaṃ akatvā sakkacca dhammaṃ paṭimānayantā nisāmentūti dasseti. Atha vā ‘‘dhammakāyā tathāgatā’’ti (dī. ni. 3.118) vacanato dhammo ca so padīpo cāti dhammappadīpo, bhagavā.
127凡彼法与律，如佛所说，彼等佛子声闻即如是了知、觉悟，他们超越彼等佛子之心意、意图，无余而持取。‘Pure’即‘purā’，意为‘昔’，或指‘古昔长老’。‘Aṭṭhakathā’即‘注释书’，为复数业格。
Yo dhammavinayo yathā buddhena vutto, so tatheva buddhaputtehi sāvakehi ñāto avabuddho, yehi tesaṃ buddhaputtānaṃ matiṃ adhippāyaṃ accajantā niravasesaṃ gaṇhantā. Pureti purā, porāṇattherā vā. Aṭṭhakathāti aṭṭhakathāyo, upayogabahuvacanaṃ.
128凡于注释书中所说之义理，彼一切皆除去放逸书写者之仅属放逸书写者。是否一切皆为准量？非也，而是于此律中，于诸学处具恭敬之智者，于大注释书中，即使真实或虚假，皆说为恶作，彼应知为放逸书写。除去放逸书写，将成为准量——此为关联。
Yaṃ atthajātaṃ aṭṭhakathāsu vuttaṃ, taṃ sabbampi pamādalekhakānaṃ pamādalekhamattaṃ vajjayitvā. Kiṃ sabbesampi pamāṇaṃ? Na, kintu sikkhāsu sagāravānaṃ idha vinayamhi paṇḍitānaṃ, mahāaṭṭhakathāyaṃ pana saccepi alikepi dukkaṭameva vuttaṃ, taṃ pamādalekhanti veditabbaṃ. Pamādalekhaṃ vajjayitvā pamāṇaṃ hessatīti sambandho.
129‘从此’：即从注释书中所说之义理，依经之次第、圣典之次第。‘Suttantā’即经之部分。‘Anto’此词见于‘内部、部分、可能’等义中。‘Suttantikā’即存在于经中者，指彼等经师，或经藏典籍中所出之语。或者，‘anto’意为‘被接受’，‘adhippāyo’意为‘被成就’。以何成就？以经。经之‘anto’即‘suttanto’，彼为何？即彼彼义之分别。于彼经中所运用之语即‘suttantikāni’。彼等经师之语之义。随顺于彼彼阿含经、阿毗达摩经、律经而阐明——此即此处略说之义解：如‘彼世尊亦是如此’等经师之语之义，随顺于阿含经。如‘诤论之诤事，或为善，或为不善，或为无记’等阿毗达摩经师之语之义，随顺于阿毗达摩经，如是等。‘Hessati’即‘将成为’，意为‘将被作’。‘Vaṇṇanāpi’中，‘api’字为合集义，应与‘tasmā’字连接。如何连接？因是智者之准量，因广说之略说，因判决之无余，因不违经之次第，因阐明经师之语随顺于经与注释书，故亦应恭敬地随学。此处，虽以‘不违经之次第’一语已成就，但为显示‘注释书诸师于韦兰迦品等中，以“此是经师之负担”而离去，然我则将说已而去’，故说‘经师之’云云。
Tato cāti aṭṭhakathāsu vuttaatthajātato tantikkamaṃ pāḷikkamaṃ. Suttantā suttāvayavā. Antoti hidaṃ abbhantarāvayavasambhāvanādīsu dissati. Suttantesu bhavā suttantikā, tesaṃ suttantikānaṃ, suttantaganthesu āgatavacanānanti attho. Atha vā amīyatīti anto, sādhīyatīti adhippāyo. Kena sādhīyati? Suttena, suttassa anto suttanto, ko so? So so atthavikappo, tasmiṃ suttante niyuttāni vacanāni suttantikāni. Tesaṃ suttantikānaṃ vacanānamatthaṃ. Tassa tassa āgamasuttassa abhidhammavinayasuttassa cānurūpaṃ paridīpayantī, ayaṃ tāvettha samāsato atthavibhāvanā – ‘‘itipi so bhagavā’’tiādīnaṃ (saṃ. ni. 2.41; 5.479; a. ni. 6.10; pārā. 1) suttantikānaṃ vacanānamatthaṃ āgamasuttantānurūpaṃ. ‘‘Vivādādhikaraṇaṃ siyā kusalaṃ siyā akusalaṃ siyā abyākata’’nti (cūḷava. 220) evamādīnaṃ abhidhammasuttantikānaṃ vacanānamatthaṃ abhidhammasuttantānurūpanti evamādi. Hessatīti bhavissati, karīyissatīti adhippāyo. Vaṇṇanāpīti ettha api-saddo sampiṇḍanattho, so tasmāti padena yojetabbo. Kathaṃ? Paṇḍitānaṃ pamāṇattāpi vitthāramaggassa samāsitattāpi vinicchayassa asesitattāpi tantikkamassa avokkamitattāpi suttantikavacanānaṃ suttantaṭṭhakathānurūpaṃ dīpanatopi tasmāpi sakkaccaṃ anusikkhitabbāti. Ettha ‘‘tantikkamaṃ avokkamitvā’’ti vacanena siddhepi ‘‘aṭṭhakathācariyā verañjakaṇḍādīsu ‘suttantikānaṃ bhāro’ti gatā, mayaṃ pana vatvāva gamissāmā’’ti dassetuṃ ‘‘suttantikāna’’nti vuttaṃ kira.
133著作起始语之注释终了。
Ganthārambhakathāvaṇṇanā niṭṭhitā.
134外序论注释
Bāhiranidānakathāvaṇṇanā
130由于有‘暂时舍断’等分类，律有多种，因此首先应确定律。‘法与律由佛陀所说’——因为前面已经说过，现在不应说‘由谁所说’吗？这是针对他那样的话而说的，这是关联。由谁受持和带来。以及它确立于何处——这话是针对整个律藏说的。‘不是自证语’意思是‘不是亲证所说’。因为世尊对于过去等事，没有什么是非亲证的。如果‘不是自证语’，就不会产生文字清净的犯行吗？不然，因为即使弟子所说也会产生文字清净的犯行。若说由于没有限定而有过度之失？不然，因为在‘文字清净学处注释’中特别说明‘是收入三次结集的’。同样，在注释书中，由于收入了结集，像‘诸蕴的次第……乃至……称为轮回’等语，以及随顺结集次第而来的，那些会产生文字清净的犯行——这是优波提舍长老说的。
Tadaṅgavinayādibhedena vinayassabahuttā vinayo tāva vavatthapetabbo. ‘‘Buddhena dhammo vinayo ca vutto’’ti pubbe vuttattā idāni ‘‘vuttaṃ yenā’’ti na vattabbanti ce? Tassa evamādivacanaṃ sandhāya vuttanti sambandho. Dhāritaṃ yena cābhataṃ. Yatthappatiṭṭhitañcetanti vacanaṃ sakalampi vinayapiṭakaṃ sandhāya vuttaṃ. Attapaccakkhavacanaṃ na hotīti āhacca bhāsitaṃ na hotīti adhippāyo. Na hi bhagavato atītādīsu appaccakkhaṃ kiñci atthi. Yadi attapaccakkhavacanaṃ na hoti, padasodhammāpattiṃ na janeyyāti ce? Na, sāvakabhāsitassapi padasodhammāpattijananato. Niyamābhāvā atippasaṅgoti ce? Na, padasodhammasikkhāpadaṭṭhakathāyaṃ ‘‘saṅgītittayaṃ āruḷho’’ti visesitattā. Tathā aṭṭhakathāyampi saṅgītiṃ āruḷhattā ‘‘khandhānañca paṭipāṭi…pe… saṃsāroti pavuccatī’’ti (dha. sa. aṭṭha. nidānakathā; vibha. aṭṭha. 226 saṅkhārapadaniddesa) evamādivacanaṃ, yañca saṅgītiāruḷhakkamānugataṃ, taṃ padasodhammāpattiṃ janetīti āyasmā upatisso.
136第一次大结集论注释
Paṭhamamahāsaṅgītikathāvaṇṇanā
131‘名为第一次大结集’——这里‘ca’字是多余之义，以此表示还有其他。据说，去了那片娑罗树林，告别朋友同伴后返回，因此称为‘upavattana’（回转林），这已众所周知。‘双娑罗树’——据说一棵娑罗树在头侧，一棵在脚侧。其中，一棵年轻的娑罗树靠近头侧，一棵靠近脚侧，也有说两棵娑罗树以根、干、枝、叶互相交缠而立。‘于无余依涅槃界’——这是表示状态特征的具格用法，如同‘已作所应作，喜悦含笑，心无嗔恨，以无嗔之口如持耳环者’等例。‘于般涅槃’——以般涅槃为因，或于彼处，‘勿以心忧愁，勿以语悲泣’，因为‘paridevana（悲泣）即哀号’。‘由大沙门’——这是表示来源的具格。‘如太阳以光芒破除黑暗，为归依者作庇护’——仅此而已。‘以及世尊的护念，那护念的’——这是诸阿阇梨的说法。但有一些人说：‘由于那缘故，我受到了护念’。‘已穿过的衣’——已完成穿着任务的衣，是我穿过之后脱下的。‘如果合身，你会穿吗？’他问。像铠甲一样的粗麻衣。类似自在的有九次第住等。八等至和灭尽等至，依证得次第称为‘次第住’。
Paṭhamamahāsaṅgīti nāma cāti ettha ca-saddo atirekattho, tena aññāpi atthīti dīpeti. Tampi sālavanaṃ upagantvā mittasuhajje apaloketvā nivattanato upavattananti pākaṭaṃ jātaṃ kira. Yamakasālānanti ekā kira sālapanti sīsabhāge, ekā pādabhāge. Tatrāpi eko taruṇasālo sīsabhāgassa āsanne hoti, eko pādabhāgassa, mūlakhandhaviṭapapattehi aññamaññaṃ saṃsibbitvā ṭhitasālānantipi vuttaṃ. Anupādisesāya nibbānadhātuyāti itthambhūtalakkhaṇe karaṇavacanaṃ ‘‘katakicco pītija hāsa ceto averamukhenābhatakuṇḍalenā’’tiādīsu viya. Parinibbāne parinibbānahetu, tasmiṃ ṭhāne vā mā socittha cittena, mā paridevittha vācāya ‘‘paridevanaṃ vilāpa’’nti vacanato. Mahāsamaṇenāti nissakkatthe karaṇavacanaṃ. Sūriyaṃ’sūbhi paṭukarā’bhā’riṇassa tāṇā ityatreva. Yañca bhagavato anuggahaṃ, tassa anuggahassāti ācariyā. Ekacce pana ‘‘yaṃ yasmā ahaṃ anuggahito’’ti vadanti. Nibbasanānīti niṭṭhitavasanakiccāni, mayā paribhuñjitvā apanītāni . Yadi suyuttāni dhāressasīti pucchati, kavacasadisāni sāṇāni. Issariyasadisā nava anupubbavihārādayo. Aṭṭha samāpattiyo nirodhasamāpatti ca paṭilābhakkamena ‘‘anupubbavihārā’’ti vuttā.
132于未来之邻近，以及于过去之久远；
Anāgate sannikaṭṭhe, tathātīte cirantane;
133于二时中，诗人们亦使用‘purā’一词。
Kāladvayepi kavīhi, purāsaddo payujjate.
134‘导师教法的教理’——导师教法之教理，即教理，它依经、应颂等分为九分。‘持三藏一切教理分类者’——即受持三藏本身即一切教理分类者。若说‘没有能力’，不应这样说，因为已说‘持三藏一切教理分类者’。即便如此，仍有差别：从他们那里，无论面前或非面前所听闻的，但长老没有非面前领受的，这是说没有。‘在此处不吹’——这是解释，‘不知其他’即‘也不知其他’的意思。在那里，是拣择之义。‘多’字是广大之义，如‘应知为无边无际、众多’等。前面已说‘持三藏一切教理分类者’，若说‘他多……乃至……教理’不合理吗？不然，因为三藏是无尽的，因此，以我们为标准，他多教理——这是意旨。否则，阿难长老就成了比他们少闻者，且与‘没有非面前领受的’这话相违。‘半个月已过’——这里少了一天，那是斋日，名为喧哗日，所以这里不计入。宣说策励事之后，以游戏而善游戏。‘明天也’——‘api’字表示期待、询问、允许。若说《善经》因‘世尊般涅槃不久’之说，而不包含在八万四千法蕴中？不然，因为于世尊在世时已得理趣，如《论事》一样。‘丢弃的、散落的、污秽的’——丢弃散落污秽的。‘教令轮’——教令本身，以无碍之义而为轮。‘在此一处落下’——即一处落下。‘从空中来而坐’——优波提舍长老说，这‘一’是指第二次去。或者，第一次从空中去，到了众中，不拥挤比丘行列，没入地中，就在座位上示现自己。两种方式都进入了视野，因此两者都合理，否则两者中有一不实。
Satthusāsanameva pariyatti satthusāsanapariyatti, sā suttageyyādivasena navaṅgā. Tipiṭakameva sabbapariyattippabhedaṃ dhārentīti tipiṭakasabbapariyattippabhedadharā. ‘‘Vinā na sakkā’’ti na vattabbaṃ ‘‘tipiṭakasabbapariyattippabhedadhare’’ti vuttattā, evaṃ santepi atthi viseso tehi sammukhāpi asammukhāpi sutaṃ, therena pana asammukhāpaṭiggahitaṃ nāma natthīti. Na vāyanti ettha vāti vibhāsā, aññāsipi na aññāsipīti attho. Tatra uccinane. Bahusaddo vipullattho ‘‘anantapāraṃ bahu veditabbamitya’’treva. Pubbe ‘‘tipiṭakasabbapaayattippabhedadhare’’ti vuttattā ‘‘bahu cānena…pe… pariyatto’’ti na yujjatīti ce? Na, tipiṭakassa anantattā, tasmā amhe upādāya tena bahu pariyattoti adhippāyo. Itarathā ānandatthero tehi appassutoti āpajjati, ‘‘asammukhā paṭiggahitaṃ nāma natthī’’ti vacanavirodho ca. Aḍḍhamāso atikkantoti ettha eko divaso naṭṭho, so pāṭipadadivaso, kolāhaladivaso nāma so, tasmā idha na gahito. Saṃvegavatthuṃ kittetvā kīḷanato sādhukīḷanaṃ nāma. Svepīti api-saddo apekkhāmantānuññāya. Subhasuttaṃ ‘‘aciraparinibbute bhagavatī’’ti (dī. ni. 1.444) vuttattā caturāsītidhammakkhandhasahassesu antogadhaṃ na hotīti ce? Na, bhagavato kāle laddhanayattā kathāvatthu viya. Chaḍḍitā patitā uklāpā chaḍḍitapatitauklāpā. Āṇā eva appaṭihataṭṭhena cakkanti āṇācakkaṃ. Ekato ettha nipatantīti ekanipātanaṃ. Ākāsena āgantvā nisīdīti eketi etaṃ dutiyavāre gamanaṃ sandhāyāti āyasmā upatisso . Paṭhamaṃ vā ākāsena gantvā parisaṃ patvā bhikkhupantiṃ apīḷento pathaviyaṃ nimujjitvā āsane eva attānaṃ dassesi. Ubhayathā ca āpāthaṃ gato, tena ubhayampi yujjati, aññathā dvīsu ekaṃ abhūtaṃ āpajjati.
135那时，具寿大迦叶问具寿优波离……具寿优波离长老作了回答——这是结集者们将先前在“优波离贤友，第一……”等（《小品》439）中所说的问答略述后所示之语，记于复注中。就算如此，但为何在此不按先前所示的“也问了因缘、也问了人、也问了事”的顺序，而作“也问了事、也问了因缘、也问了人”这样颠倒的顺序呢？有人说：“因为学处的制定是以事为根本，所以按倒序而说。”然而，对此的审察将在到达毘兰若品时进行。在名为“王园”的林园中。据说那王宫也值得娱乐。在那里，因他而得此名。于是，结集者中的自在众将先前已说的“具寿大迦叶……”等略述而示。如果这样，如同在“也问了因缘、也问了人”中显示了问的顺序，那为何不也显示阿难长老回答的顺序呢？这是为了显示：依此顺序，五部尼柯耶并未被纳入结集。如何被纳入的呢？具寿大迦叶是按顺序问五部尼柯耶的，而阿难长老则按顺序，将问及与未问的、各经的自性、其间生起的事缘、诵出与解说的次第、论母与分别的次第等一切适当之语都加入后作了回答，因此他说：“以此方便，问了五部尼柯耶。”或者，本应说“在芒果树王园”，却以倒序语说“在王园，芒果树”，这也表明了此义。因为经中说“住于芒果树王园”。
Athakho āyasmā mahākassapo āyasmantaṃ upāliṃ pucchi…pe… āyasmā upālitthero vissajjesīti idaṃ pubbe ‘‘paṭhamaṃ āvuso upālī’’tiādinā (cūḷava. 439) vuttapucchāvissajjanaṃ saṅkhipitvā saṅgītikārakehi dassitavacananti gaṇṭhipade likhitaṃ. Tathā hotu, kimatthaṃ panettha ‘‘nidānampi pucchi, puggalampi pucchi, vatthumpi pucchī’’ti evaṃ pubbe dassitānukkamena avatvā ‘‘vatthumpi pucchi, nidānampi pucchi, puggalampi pucchī’’ti evaṃ anukkamo katoti? ‘‘Vatthumūlakattā sikkhāpadapaññattiyā uppaṭipāṭiyā vutta’’nti vadanti eke. Ettha pana vicāraṇā verañjakaṇḍe sampatte karīyati. Rājāgāraketi evaṃnāmake uyyāne. Abhiramanārahaṃ kira rājāgārampi. Tattha, yassa vasenetaṃ evaṃ nāmaṃ labhati. Atha kho ‘‘āyasmā mahākassapo’’tiādinā pubbe vuttameva saṅkhipitvā dasseti saṅgītikārako vasīgaṇo. Yadi evaṃ yathā nidānampi pucchi, puggalampi pucchīti ettha pucchākkamo dassito, tathā ānandattherassa vissajjanakkamopi kimatthaṃ na dassitoti ce? Iminānukkamena saṅgahaṃ pañcapi nikāyā anāruḷhāti dassanatthaṃ. Kathaṃ pana āruḷhāti? Āyasmā mahākassapo pañcapi nikāye anukkameneva pucchi, ānandatthero pana anukkameneva pucchitampi apucchitampi tassa tassa suttassa sabhāvaṃ antarā uppannaṃ vatthuṃ uddesaniddesakkamaṃ mātikāvibhaṅgakkamanti evamādisabbaṃ anurūpavacanaṃ pakkhipitvā vissajjesi, tenevāha ‘‘eteneva upāyena pañcapi nikāye pucchī’’ti. Atha vā ‘‘ambalaṭṭhikāyaṃ rājāgārake’’ti vattabbe ‘‘rājāgārake ambalaṭṭhikāya’’nti uppaṭipāṭivacanenapi imamatthaṃ dīpeti. ‘‘Ambalaṭṭhikāyaṃ viharati rājāgārake’’ti hi vuttaṃ.
136“造屋者”：指寻找这自身之屋的建造者——渴爱工匠，以能见到它的智慧，为此而在燃灯佛足下立下誓愿，于如此长的时间、多生轮回中未得彼智而流转，这是其义。“一再出生是苦”：这是说明寻找造屋者之原因的话。“你的一切椽条”：你的一切无余烦恼椽条已被我摧毁。“屋之栋”名为无明。与喜俱行的智称为“喜所成”。因为喜所成之智并非依蕴的自性差别而有。说“令坚固与令松弛的功用”是依多数而说，然而我们将在各处阐明它。在互不混杂的法与律中：此处，如“杀生是不善”等中，对于欲令死者，能生起截断命根之加行的思是不善，而非名为“有情”的命根被截断这一行为本身是“杀”。同样，取他人所有之未与物这一表色是无记法，能生起该表色的偷盗之思是不善法（《发趣论》1.1.27），如此等，能引导互不混杂的法。取他人所有的金银财物时，以偷盗心取者，依事相而有波罗夷、偷兰遮、恶作中的一种；取由库藏官之手给予之物者，有波逸提；为自己而取者，有尼萨耆波逸提；仅因贪心而取者，有不可触物的恶作；对被视为丢弃金银者，则无犯。如此，也能引导互不混杂的律，这是其义。“修习”：即增长，以此依果报之力与速行之力显示心的增长。有“不特殊”的异读，其义为“共通”。
Gahakāranti imassa attabhāvagehassa kārakaṃ taṇhāvaḍḍhakiṃ gavesanto yena ñāṇena sakkā so daṭṭhuṃ, tassatthāya dīpaṅkarapādamūle katābhinīhāro ettakaṃ kālaṃ anekajātisaṃsāraṃ taṃ ñāṇaṃ avindanto vicarinti attho. Dukkhā jāti punappunanti idaṃ gahakārakagavesanassa kāraṇavacanaṃ. Sabbā te phāsukāti tava sabbā anavasesakilesaphāsukā mayā bhaggā. Gahakūṭaṃ nāma avijjā. Somanassasahagataṃ ñāṇaṃ somanassamayaṃ. Na hi somanassamayaṃ ñāṇaṃ khandhasabhāvabhedato. Daḷhīkammasithilakaraṇappayojanāti yebhuyyatāya vuttaṃ, taṃ pana tattha tattha pakāsayissāma. Aññamaññasaṅkaravirahite dhamme ca vinaye cāti ettha pāṇātipāto akusalanti evamādīsu maraṇādhippāyassa jīvitindriyupacchedakappayogasamuṭṭhāpikā cetanā akusalaṃ, na pāṇasaṅkhātajīvitindriyassa upacchedakasaṅkhāto atipāto. Tathā adinnassa parasantakassa ādānasaṅkhātā viññatti abyākato dhammo, tabbiññattisamuṭṭhāpikā theyyacetanā akusalo dhammoti (paṭṭhā. 1.1.27) evamādinā aññamaññasaṅkaravirahite dhamme paṭibalo vinetuṃ. Jātarūparajataṃ parasantakaṃ theyyacittena gaṇhantassa yathāvatthuṃ pārājikathullaccayadukkaṭesu aññataraṃ, bhaṇḍāgārikasīsena diyyamānaṃ gaṇhantassa pācittiyaṃ, attatthāya gaṇhantassa nissaggiyaṃ pācittiyaṃ, kevalaṃ lolatāya gaṇhantassa anāmāsadukkaṭaṃ, rūpiyachaḍḍakasammatassa anāpattīti evaṃ aññamaññasaṅkaravirahite vinayepi paṭibalo vinetunti attho. Bhāvetīti vaḍḍheti, etena phalavasena javanavasena ca cittassa vuddhiṃ dasseti. ‘‘Avisiṭṭha’’nti pāṭho, sādhāraṇanti attho.
137依说法者之力，此处说法即三藏；
Desentassa vasenettha, desanā piṭakattayaṃ;
138依应被教导之义，此亦被称为教法。
Sāsitabbavasenetaṃ, sāsanantipi vuccati.
139依应被讲述之义，亦称为论说；
Kathetabbassa atthassa, vasenāpi kathāti ca;
140说法、教法、论说，应如此阐明其差别。
Desanā sāsanā kathā, bhedampevaṃ pakāsaye.
141由于教法是无记性的，所以说“如……法教”。恶行杂染，从义理上说即是思，或是以那种方式生起的心。观禅之心，因是穿透无常等相之后生起的，故从所缘上说，是世间通达；从不痴上说，是出世间通达；或者，通达本身就是出世间的，因为其境是名为涅槃之义，而其余道等则从不痴上说，有些人也这样认为。这里所说的“通达”是指智，若问此智如何是甚深的？有人说，就像测量深水时应当用长的量具一样，这是为了显示其难以获得的状态而说的。为了那个目的，即为了道果的目的。他们并未证得那个义，即未能获得任何自己所期望的，以及教说之首。为什么？因为未审察义理而执取。由于已证得果，故通达不动摇。再者，通过“漏尽者”一词，只显示阿罗汉，而非有学。因为阿罗汉就像库官守护国王的手镯、冠冕等，在想要的时候随时呈上一样，为了有因缘的众生之道果利益而说法。老师们说：由于在律藏中已分别解说，故努力之后，就能证得那些。为什么在那里只分别了三明？因为戒的成就，是这些的更高依止。在此，有经为证：“比丘成就其他七支，即为持律者。知罪、知无罪、知轻罪、知重罪、以种种方式忆念宿住……以清净、超人的天眼看见众生……由漏尽……现证而住”（附随327）。学习律藏后，依止戒的成就，几乎与漏尽智同时获得天眼智和宿住随念智。有些人还说：为了显示这些没有单独的遍作，所以说“那些”。然而在阿毗达磨中，分别了三明、六通、四无碍解以及其他正勤等功德殊胜。虽然已分别，但为了显示由于特别属于智慧类，故证得四无碍解，而作了“那些就在那里”的限定颠倒。自己以错误执取的法——这是省略的文句。此处的“以”是作者格，也是因格，意思是“以自己错误执取为因”。为何呢？这是在阐明“随顺的”所说的意义。
Sāsanassa napuṃsakattā ‘‘yathā…pe… dhammasāsanānī’’ti vuttaṃ. Duccaritasaṃkilesaṃ nāma atthato cetanā, tathākārappavattacittuppādo vā. Aniccādilakkhaṇaṃ paṭivijjhitvā pavattattā vipassanācittāni visayato lokiyā’bhisamayo asammohato lokuttaro, lokuttaro eva vā abhisamayo visayato nibbānasaṅkhātassa atthassa, itarassa maggādikassa asammohatotipi eke. Ettha ‘‘paṭivedho’’ti vuttaṃ ñāṇaṃ, taṃ kathaṃ gambhīranti ce? Gambhīrassa udakassa pamāṇaggahaṇakāle dīghena pamāṇena bhavitabbaṃ, evaṃ alabbhaneyyabhāvadassanatthaṃ idānīti vuttanti eke. Yassa catthāya maggaphalatthāya. Tañca atthaṃ nānubhonti nādhigacchanti kañci attanā adhippetaṃ, itivādapamokkhañca. Kasmā? Atthassa anupaparikkhitvā gahitattā. Adhigataphalattā paṭividdhākuppo. Puna khīṇāsavaggahaṇena arahantameva dasseti, na sekkhaṃ. So hi yathā bhaṇḍāgāriko rañño kaṭakamakuṭādiṃ gopetvā icchiticchitakkhaṇe upaneti, evaṃ sahetukānaṃ sattānaṃ maggaphalatthāya dhammaṃ desesi. Tāsaṃyeva tattha vinayapiṭake pabhedato vuttattā, vāyamitvā tā eva pāpuṇātīti ācariyā. Kimatthaṃ tissova vijjā tattha vibhattāti? Sīlasampattiyā etaparamupanissayabhāvato. ‘‘Aparehipi sattahaṅgehi samannāgato bhikkhu vinayadharo hoti. Āpattiṃ jānāti, anāpattiṃ, lahukaṃ āpattiṃ, garukaṃ āpattiṃ, anekavihitaṃ pubbenivāsaṃ anussarati…pe… dibbena cakkhunā visuddhena atikkantamānusakena satte passati…pe… āsavānañca khayā…pe… upasampajja viharatī’’ti (pari. 327) suttamettha sādhakaṃ. Vinayaṃ pariyāpuṇitvā sīlasampattiṃ nissāya āsavakkhayañāṇena saheva viya dibbacakkhupubbenivāsānussatiñāṇāni paṭilabhati. Visuṃ etesaṃ parikammakiccaṃ natthīti dassanatthaṃ tāsaṃyevāti vuttanti ca vadanti eke. Abhidhamme pana tissovijjā cha abhiññā catasso ca paṭisambhidā aññe ca sammappadhānādayo guṇavisesā vibhattā. Kiñcāpi vibhattā, tathāpi visesato paññājātikattā catasso paṭisambhidā pāpuṇātīti dassanatthaṃ tāsaṃ tatthevāti avadhāraṇavipallāso kato. Attanā duggahitena dhammenāti pāṭhaseso. Kattari cetaṃ karaṇavacanaṃ, hetutthe ca, attanā duggahitahetūti adhippāyo. Kasmā panāti ‘‘anulomiko’’ti vuttatthaṃ dīpeti.
148第一次大结集论注释法。
Paṭhamamahāsaṅgītikathāvaṇṇanānayo.
149第二结集论注释。
Dutiyasaṅgītikathāvaṇṇanā
142“已放下负担”指已卸下蕴的负担。因为经中说：“负担确实是五蕴”（相应部3.22）。有人说：“我们将当面存在，还是将不存在？”据说其中有些是年轻的。“Jammi”意为低劣的。
Pannabhārāti patitakkhandhabhārā. ‘‘Bhārā have pañcakkhandhā’’ti (saṃ. ni. 3.22) hi vuttaṃ. ‘‘Sammukhā bhavissāma na bhavissāmā’’ti vattāro. Tesu daharā kira. Jamminti lāmakaṃ.
151第二结集论注释法。
Dutiyasaṅgītikathāvaṇṇanānayo.
152第三结集论注释。
Tatiyasaṅgītikathāvaṇṇanā
143“从梵天界退转后”：在此，四种道、五无间业、决定邪见，这些才是决定的，而非广大业，因此，由于愿力的缘故，也会有投生到下界的情况。“Aticchathā”意为极度渴望，即“去寻求食物吧”的意思。“Keṭubha”是指具有作诗规则的学问。有些人说是仪轨，即具有作者、名称等特征的学问。“Asandhimittā”是她的名字。据说她的身体关节不明显，身体就像用蜜蜡做成的一样。因此，也有人说“她因此得名”。以摩揭陀的量具来说，四个“pattha”为一“āḷhaka”，四个“āḷhaka”为一“doṇa”，四个“doṇa”为一“mānikā”，四个“mānikā”为一“khārikā”，二十“khārikā”为一“vāha”。“Kethumālā”，有人说是指“从头部生起而住立的光明聚集”。这是因国王神通威力之事而连带说起的，并非按顺序。而按顺序阐明佛教传入的事迹时，则说“据说国王……”等。以调伏烦恼而调御。以身语而防护。也有“面朝东方”的异读。由于过去是长兄，就以那种熟悉的方式，为了取钵而示现相状。“Abhāsī”意为“我将说”，即心中思惟。另有人说：“即使被告知‘已了知’，他也全都说了”。“不死”是对名为涅槃的还灭的功德之称，其不放逸是道。“死”是对流转的过失之称，其放逸是道。如此，四圣谛被开示了。由于归依僧伽，故出家依止僧团，或者说，剃度之事取决于僧团。因为主要是为了称扬尼拘律陀长老的威德，所以把前面已说和后面当说的汇集起来说：“后来，国王又建造了名为阿育园的大寺，供养六万……建造了八万四千寺院”。根据“凡夫善士或观察受用”的说法，从究竟意义上说，有学才是继承者，但长老为了摩哂陀王子出家的目的，以一种世间法成立的方便这样说：“大王，任何人……亲生儿子”。正如吠陀中所说：
Brahmalokācavitvāti ettha cattāro maggā pañcānantariyāni niyatamicchādiṭṭhīti imeyeva niyatā, na mahaggatā, tasmā paṇidhivasena heṭṭhupapattipi hoti. Aticchathāti aticca icchatha, gantvā bhikkhaṃ pariyesathāti adhippāyo. Keṭubhaṃ nāma kabyakaraṇavidhiyuttaṃ satthaṃ. Kiriyākappaṃ ityeke, kattākhyādilakkhaṇayuttasatthaṃ. Asandhimittāti tassā nāmaṃ. Tassā kira sarīre sandhayo na paññāyanti, madhusitthakena kataṃ viya sarīraṃ hoti. Tasmā ‘‘evaṃnāmikā jātā’’tipi vadanti. Māgadhakena patthena cattāro patthā āḷhakaṃ, cattāri āḷhakāni doṇaṃ, catudoṇā mānikā, catumānikā khārikā, vīsatikhāriko vāhoti. Kethumālāti ‘‘sīsato uṭṭhahitvā ṭhito obhāsapuñjo’’ti vadanti. Rājiddhiadhikārappasaṅgenetaṃ vatthu vuttaṃ, nānukkamena. Anukkamena pana buddhasāsanāvahāraṃ vatthuṃ dīpento ‘‘rājā kirā’’tiādimāha. Kilesadamanena dantaṃ. Kāyavācāhi guttaṃ. ‘‘Pācīnamukho’’tipi pāṭho atthi. Pubbe jeṭṭhabhātikattā teneva paricayena pattaggahaṇatthāya ākāraṃ dasseti. Abhāsīti ‘‘bhāsissāmī’’ti vitakkesi. Apare ‘‘aññātanti vuttepi sabbaṃ abhaṇī’’ti vadanti. Amatanti nibbānasaṅkhātāya nivattiyā saguṇādhivacanaṃ, tassā appamādo padaṃ maggo. Maccūti pavattiyā sadosādhivacanaṃ, tassā pamādo padaṃ maggoti evaṃ cattāri saccāni sandassitāni honti. Saṅghasaraṇagatattā saṅghanissitā pabbajjā, bhaṇḍukammassa vā tadāyattattā. Nigrodhattherassānubhāvakittanādhikārattā pubbe vuttampi pacchā vattabbampi sampiṇḍetvā āha ‘‘puna rājā asokārāmaṃ nāma mahāvihāraṃ kāretvā saṭṭhisahassāni…pe… caturāsītivihārasahassāni kārāpesī’’ti. ‘‘Puthujjanakalyāṇakassa vā paccavekkhitaparibhogo’’ti vacanato sekkhāva paramatthato dāyādā, tathāpi thero mahindakumārassa pabbajjatthaṃ ekena pariyāyena lokadhammasiddhena evamāha ‘‘yo koci mahārāja…pe… orasaṃ putta’’nti. Vuttañhi vede –
144“你从肢体、从肢体出生，从心中诞生；”
‘‘Aṅgā aṅgā sambhavasi, hadayā adhijāyase;
145“自我确实是名为儿子，你活着，有百年的寿命。”
Attā ve putto nāmāsi, sa jīva saradosata’’nti.
146因此，依此理趣，亲生儿子若由父母令其出家，实质上他们自己就如同出家了一样。说法者为何不禀报？因为国王派遣大臣说“去把长老带来”，而说法者是在长老到来时被派去随侍的人，所以不禀报。而且，他们因性情粗暴，就按他所说的方式说话；其粗暴性情应通过“砍了芒果树，用竹子做围墙”这一大臣的故事来说明。然而，说法者为何执行国王的命令？因为说“他能护持教法”。Dīpakatittiro 即 kūṭatittiro（伪鹧鸪）。但这位虽从事伪鹧鸪之事，心却清净，所以向苦行者发问。Sāṇipākāranti 即以麻布为墙。分别而说者，即分别论者，如“婆罗门，确有此种理趣”等语（《巴拉基卡》5）。而且，世尊也是常见论者，依据“诸比丘，有未生、未有、未造作”等语（《如是语》43）。也是部分常见论者，依据“有缘之法，无缘之法”等语（《法集论·双论母》7）。也是边无边论者——
Tasmā iminā pariyāyena oraso putto mātāpitūhi pabbajito ce, atthato te sayaṃ pabbajitā viya honti. Dhammakathikā kasmā nārocenti? Rājā ‘‘theraṃ gaṇhitvā āgacchathā’’ti amacce pesesi, dhammakathikā therassa āgamanakāle parivāratthāya pesitā, tasmā. Apica tena vuttavidhināva vadanti caṇḍattā, caṇḍabhāvo cassa ‘‘ambaṃ chinditvā veḷuyā vatiṃ karohī’’ti vuttaamaccavatthunā vibhāvetabbo. Kasmā pana dhammakathikā rājāṇāpanaṃ karontīti? ‘‘Sāsanaṃ paggahetuṃ samattho’’ti vuttattā. Dīpakatittiroti kūṭatittiro. Ayaṃ pana kūṭatittirakamme niyuttopi suddhacitto, tasmā tāpasaṃ pucchi. Sāṇipākāranti sāṇipākārena. Vibhajitvā vadatīti vibhajjavādī ‘‘atthi khvesa brāhmaṇa pariyāyo’’tiādinā (pārā. 5). Apica sassatavādī ca bhagavā ‘‘atthi, bhikkhave, ajātaṃ abhūtaṃ asaṅkhata’’ntiādi (itivu. 43)-vacanato. Ekaccasassatiko ca ‘‘sappaccayā dhammā, appaccayā dhammā’’ti (dha. sa. dukamātikā 7) vacanato. Antānantiko ca –
147“世间之边际，绝不可由行而达；
‘‘Gamanena na pattabbo, lokassanto kudācanaṃ;
148然而，若不抵达世间之边际，则无从解脱于苦。”
Na ca appatvā lokantaṃ, dukkhā atthi pamocanaṃ’’. (saṃ. ni. 1.107; a. ni. 4.45);
149依据“诸比丘，此轮回无始，前际不可知”等语（《相应部》2.124；《小尼柯耶·劫波童子问释》61）。世尊也稍近不死矫乱论者一派，因为开示了“世间是常——此乃无记”等无记事，以及开示了世俗谛。因为那不可依内、外等方式来说。如说“无所有处不可说为以内为所缘”等（《法集论》1437）。同样，也近无因生论者一派，依据“他们无因得涅槃而受用”等语（《小诵》6.7；《经集》230）。因为此处“无因”即是无因生的同义词。世尊也是有想论者等，依有想、无想、非有想非无想的状态而说。也是断灭论者，依据“婆罗门，我确实说贪欲的断灭”等语（《巴拉基卡》6）。也是现法涅槃论者，依据“生已尽，梵行已立”等语（《大品》23；《长部》2.215；《相应部》3.35），以及“如今不再有后有”等语（《大品》16），并因开示了于现法中的灭尽定。如此，世尊以种种理趣，随应所化众生之心性，分别而说，故为分别论者。
‘‘Anamataggoyaṃ, bhikkhave, saṃsāro pubbakoṭi na paññāyatī’’ti (saṃ. ni. 2.124; cūḷani. kappamāṇavapucchāniddesa 61) vacanato. Amarāvikkhepikapakkhampi īsakaṃ bhajati bhagavā ‘‘sassato lokoti abyākatametaṃ asassato lokoti abyākatameta’’ntiādiabyākatavatthudīpanato sammutisaccadīpanato ca. Tañhi ajjhattabahiddhādivasena na vattabbaṃ. Yathāha ‘‘ākiñcaññāyatanaṃ na vattabbaṃ ajjhattārammaṇantipī’’tiādi (dha. sa. 1437). Tathā adhiccasamuppannikapakkhampi bhajati ‘‘laddhā mudhā nibbutiṃ bhuñjamānā’’ti (khu. pā. 6.7; su. ni. 230) vacanato. Tattha hi mudhāti adhiccasamuppannavevacanaṃ. Saññīvādādiko ca bhagavā saññībhavaasaññībhavanevasaññīnāsaññībhavavasena. Ucchedavādī ca ‘‘ahañhi, brāhmaṇa, ucchedaṃ vadāmi rāgassā’’ti (pārā. 6) vacanato. Diṭṭhadhammanibbānavādī ca ‘‘khīṇā jāti, vusitaṃ brahmacariya’’nti (mahāva. 23; dī. ni. 2.215; saṃ. ni. 3.35) vacanato, ‘‘natthi dāni punabbhavo’’ti (mahāva. 16) vacanato, diṭṭheva dhamme nirodhasamāpattidīpanato ca. Evaṃ tena tena pariyāyena tathā tathā veneyyajjhāsayānurūpaṃ vibhajitvā vadatīti vibhajjavādī bhagavāti.
160第三结集事注释之方法。
Tatiyasaṅgītikathāvaṇṇanānayo.
150Puppha 名为 Sumana 长老。或说名为 Mahāpaduma 长老。Mahiṃsakamaṇḍala 即 Andhra 国。Dhammacakkhu（法眼）指三道。或说指须陀洹道。五国即五个 Cīna 国。Rājagahe 指在皇后所建的寺院。Silakūṭamhi 指在山峰。Vaḍḍhamāna 指装饰用的粉末。据说在圣域极受推崇。因一味而作皈依，故泰米尔人称之。Sārapāmaṅga 即最上之腰带。以《饿鬼事》等令其悚惧，为证悟而说《谛相应》。Meghavana 园即大寺所在地。读作“在六十二窟中”。十兄弟指无畏王子等十人，此处未述。雨安居后自恣，指在四月斋戒的自恣。或于第一次自恣后，在那里住一个月，于迦提月满月日说；否则，因说“满月日大雄”，则无法理解。大雄，以佛之称呼指舍利。胫量，他们说“塔的胫量”。舅甥即 Cūḷodara 和 Mahodara。如佛在世时之光，为光之光，向国王递送了书信，并如此传达了口信。据说以摩揭陀量器计，约一斗，即十二升。读作“在划定处断开”。从一切方向收摄五光，因从五果出故为五，而彼等实具六色。于迦提月黑半月初日，即黑半月的第一天。在大菩提场围绕而住的天、龙、夜叉等诸神众。Gopaka 指侍奉国王、执行如是事务者。有些也是那些家族的名称。运水等者即 Kāliṅga 人。有人说，在 Kāliṅga 诸国土中出身高贵的家族为 Kāliṅga 家族。
Pupphanāmo sumanatthero. Mahāpadumattheroti eke. Mahiṃsakamaṇḍalaṃ andharaṭṭhanti vadanti. Dhammacakkhu nāma tayo maggā. Sotāpattimagganti ca eke. Pañcapi raṭṭhāni pañca cīnaraṭṭhāni nāma. Rājagaheti deviyā katavihāre. Silakūṭamhīti pabbatakūṭe. Vaḍḍhamānanti alaṅkaraṇacuṇṇaṃ. Ariyadese atīva sammataṃ kira. Ekarasena nāthakaraṇā iti damiḷā. Sārapāmaṅganti uttamaṃ pāmaṅgaṃ. Petavatthuādinā saṃvejetvā abhisamayatthaṃ saccasaṃyuttañca. Meghavanuyyānaṃ nāma mahāvihāraṭṭhānaṃ. ‘‘Dvāsaṭṭhiyā leṇesū’’ti pāṭho. Dasabhātikanti abhayakumārādayo dasa, te idha na vuttā. Vutthavasso pavāretvāti cātumāsiniyā pavāraṇāyāti attho. Paṭhamapavāraṇāya vā pavāretvā ekamāsaṃ tattheva vasitvā kattikapuṇṇamāsiyaṃ avoca, aññathā ‘‘puṇṇamāyaṃ mahāvīro’’ti vuttattā na sakkā gahetuṃ. Mahāvīroti buddhopacārena dhātuyo vadati. Jaṅghappamāṇanti ‘‘thūpassa jaṅghappamāṇa’’nti vadanti. Mātulabhāgineyyā cūḷodaramahodarā. Dharamānassa viya buddhassa rasmi sarasarasmi, rañño lekhāsāsanaṃ appesi, evañca mukhasāsanamavoca. Doṇamattā magadhanāḷiyā dvādasanāḷimattā kira. ‘‘Paricchinnaṭṭhāne chijjitvā’’ti pāṭho. Sabbadisāhi pañca rasmiyo āvaṭṭetvāti pañcahi phalehi nikkhantattā pañca, tā pana chabbaṇṇāva. Kattikajuṇhapakkhassa pāṭipadadivaseti juṇhapakkhassa paṭhamadivaseti attho. Mahābodhiṭṭhāne parivāretvā ṭhitanāgayakkhādidevatākulāni. Gopakā nāma rājaparikammino tathābhāvakiccā. Tesaṃ kulānaṃ nāmantipi keci. Udakādivāhā kāliṅgā. Kāliṅgesu janapadesu jātisampannaṃ kulaṃ kāliṅgakulanti keci.
151“初行日”意指第二布萨日的行日。因立于该处而见大海，故该处名为“海堂基址”。十六个出身具足家族，即八个婆罗门辅臣家族。大阿利咤长老于支提山出家。说“辅臣的住处”，是依现在时而言。摩哂陀长老年满十二岁到达铜掌岛，在那里住了两年后建立律制，六十二岁时般涅槃。“律为防护而设”指律藏，或指学习律藏。如实知见即把握有缘的名色。若没有对道等的省察，则不存在所谓“中间般涅槃”或有学的死亡，唯有省察时才有。因此说“解脱智见”。“为无取著般涅槃”的意思是：不取著、不执取任何法，毫无残余地般涅槃。“近因”指“律为防护而设”等一连串的因缘。至此，显示了自利的成就，现在为了显示利他的成就，而说“为此目的而倾耳谛听”。其意思是：为了学习自己的律说与律论，而将耳倾注于他人，是为“倾耳谛听”。应知：由此，所学得的律说与律论，其近因——即前述的一连串因缘——已经成立，故不再重复显示。否则，若“为此目的之近因”一语已包含了无取著般涅槃，而于无取著般涅槃之上不可能有倾耳谛听，则结尾的“为此目的而倾耳谛听”便不能成立，将成为无意义；但应知并非无意义，因为这是显示利他成就的根本原因。
Paṭhamapāṭipadadivaseti dutiyauposathassa pāṭipadadivaseti attho. Tattha ṭhitehi samuddassa diṭṭhattā taṃ ṭhānaṃ samuddasālavatthu. Soḷasa jātisampannakulāni aṭṭha brāhmaṇāmaccakulāni. Mahāariṭṭhatthero cetiyagirimhi pabbajito. Amaccassa pariveṇaṭṭhāneti sampatikālavasenāha. Mahindatthero dvādasavassiko hutvā tambapaṇṇidīpaṃ sampatto, tattha dve vassāni vasitvā vinayaṃ patiṭṭhāpesi, dvāsaṭṭhivassiko hutvā parinibbuto. Vinayo saṃvaratthāyāti vinayapiṭakaṃ, tassa pariyāpuṇanaṃ vā. Yathābhūtañāṇadassanaṃ sappaccayanāmarūpapariggaho. Maggādipaccavekkhaṇe asati antarā parinibbānaṃ nāma natthi sekkhassa maraṇaṃ vā, satiyeva hoti. Tasmā āha ‘‘vimuttiñāṇadassana’’nti. Anupādāparinibbānatthāyāti kañci dhammaṃ anupādāya aggahetvā īsakampi anavasesetvā parinibbānatthāyāti attho. Upanisāti ‘‘vinayo saṃvaratthāyā’’tiādikā kāraṇaparamparā. Ettāvatā attahitanipphattiṃ dassetvā idāni parahitanipphattiṃ dassetuṃ ‘‘etadatthaṃ sotāvadhāna’’nti āha. Tassattho – attano vinayakathanaṃ vinayamantanañca uggahetuṃ paresaṃ sotassa odahanaṃ sotāvadhānaṃ. Tato uggahitavinayakathāmantanānaṃ tesaṃ upanisā yathāvuttakāraṇaparamparā siddhāyevāti na puna dassitāti veditabbā. Aññathā etadatthā upanisāti iminā vacaneneva anupādāparinibbānassa saṅgahitattā anupādāparinibbānato uddhaṃ sotāvadhānāsambhavato etadatthaṃ sotāvadhānanti ante na sambhavatīti niratthakaṃ bhaveyya, na ca niratthakaṃ parahitanipphattiyā mūlakāraṇadassanatthattāti veditabbaṃ.
152如是，于此，随其所能现起之任何句，
Evaṃ yathā yathā yaṃ yaṃ, sambhaveyya padaṃ idha;
153智者皆应如其所应地运用那一切。
Taṃ taṃ tathā tathā sabbaṃ, payojeyya vicakkhaṇoti.
165外因缘论注释终。
Bāhiranidānakathāvaṇṇanā niṭṭhitā.