15. Paṭisambhidāvibhaṅgo
15. Paṭisambhidāvibhaṅgo15. 无碍解分别
1. Suttantabhājanīyaṃ
一、经文释解部分
1. Saṅgahavāravaṇṇanā1. 摄品释
§718
718. ‘‘Eseva nayo’’ti dhammādīsu kato atideso saṅkhepato tesaṃ dassanaṃ hotīti āha ‘‘saṅkhepena dassetvā’’ti. Tesaṃ niruttipaṭibhānānaṃ visayā tabbisayā, tesaṃ, niruttipaṭibhānavisayabhūtānanti attho. Paccayuppannādibhedehīti paccayuppannanibbānabhāsitatthādibhedehi.
七百一十八：“正如此法门”者，于法等之中作总括范围而简略述说，谓其旨意乃略显机义，故言“略示之”。此乃言语表达的对象和其内容之所在。所谓“言语表达的对象和内容的存在”即其义，依缘起及断除之理而分辨显说。
Dukkhahetuphalajātādidhammajarāmaraṇāni dukkhādīni. Saccahetudhammapaccayākāravāresu dukkhasamudayādipariyāyena āgato phalanibbattako hetu, saccapaccayākāravāresu ariyamaggo, pariyattivāre bhāsitaṃ, abhidhammabhājanīye kusalaṃ, akusalanti evaṃ pāḷiyaṃ vuttānaṃyeva vasena pañca dhammā veditabbāti imamatthamāha ‘‘tathā dhammā cā’’ti iminā.
苦因、果、所生等诸法，如老死等，皆为苦之类。真谛因法依缘生法中，于苦之集等遍知故生果而显因，真理所依因法中，圣道亦时被称为远离轮回之善法，论说此等在阿毗达摩所析义理中，善、不善等五法当辨。为说明此义故说“亦如是诸法”者。
Nibbattakahetuādīnanti nibbattakasampāpakañāpakānaṃ. Purimoti pavattanattho. Tasminti magge. Pacchimoti pāpanattho daṭṭhabbo.
生起原因等者，是指能生起诸法的具足所因。当作“生起之意”。“前者”为现行之义，“后者”为显恶之义。
Aviparītaniruttīti buddhādīhi āciṇṇā tassa tassa atthassa vācakabhāve niruḷhā yāthāvanirutti. Yasmā viññattivikārasahito saddo paññattīti attano adhippāyo, tasmā paramatato taṃ dassento ‘‘avacanabhūtāyā’’ti visesetvā ‘‘keci vaṇṇayantī’’ti āha. Evaṃ satīti evaṃ niruttiyā paññattibhāve sati. Paññatti abhilapitabbāti āpajjatīti vutte, hotu, ko doso tassā vacanīyabhāvatoti kadāci vadeyyāti āsaṅkanto āha ‘‘na ca vacanato…pe… uccāretabbaṃ atthī’’ti. Tesaṃ atthadhammānaṃ. Na vacananti avacanaṃ avacanasabhāvaṃ. Evaṃpakāranti evaṃvidhaṃ evaṃ niyataliṅgavisesajotanākāraṃ.
“不变易之言”谓佛及诸圣言说各义时，其词意明了，表达如实，非随意。以声与意结合为词故，此为内在特性，故如实彰显其义时谓之“不虚言”。又言“有所形态之言”者，谓表述中如有某些修饰语。如论者言，有时会质疑其应否言及，但因其是实语，故不可指责。此谓言语的义理所在。言与义互为所缘，不可相违，故具有此类标记。
Paratoti parabhāge anantaramanodvāre. Saddaggahaṇānusārena gahitāya nāmaniruttiyaṃ niruttipaṭisambhidā pavattatīti vadanti. Yadi evaṃ kasmā pāḷiyaṃ ‘‘niruttipaṭisambhidā paccuppannārammaṇā’’ti vuttāti āha ‘‘nirutti…pe… sandhāya vutta’’nti. Pacchā jānananti saddaggahaṇuttarakālaṃ nāmaniruttiyā jānanaṃ. Evanti evaṃ saddaggahaṇato pacchā nāmaniruttiṃ ārabbha pavattaṃ ñāṇaṃ niruttipaṭisambhidāti gayhamāne. Evaṃ niruttiyā nāmapaññattipakkhe pāḷiyā, aṭṭhakathāya ca virodhaṃ dassetvā saddapakkhe tadabhāvaṃ dassento ‘‘yathā panā’’tiādimāha. Taṃtaṃsaddavibhāvakanti yathā tassa tassa saddappabhedanicchayassa paccayabhūtaṃ dibbasotañāṇaṃ saddārammaṇameva taṃ taṃ saddaṃ vibhūtaṃ karoti, evaṃ niruttippabhedanicchayassa paccayabhūtaṃ niruttisaddārammaṇameva niruttipaṭisambhidāñāṇaṃ taṃ vibhūtaṃ karotīti tassa paccuppannārammaṇatā vuttā. Saddaṃ pana vibhāventaṃ ekantato saddūpanibandhaṃ paññattimpi vibhāvetiyeva, yato sabhāvāsabhāvavisesavibhāvanaṃ sampajjati. Aññathā hi saddamattaggahaṇe visesāvabodho eva na siyāti porāṇā paññattivibhāvanampi tassa icchanti. Taṃvibhāvakanti niruttisaddavibhāvakaṃ. Na pāḷivirodho hotīti yadipi abhidhammabhājanīye ‘‘yāya niruttiyā tesaṃ dhammānaṃ paññatti hotī’’ti (vibha. 727) vuttaṃ, tampi sabhāvaniruttisaddena dhammānaṃ pabodhanameva sandhāya vuttaṃ, na tabbinimuttaṃ paññattinti ‘‘niruttisaddārammaṇā niruttipaṭisambhidā’’ti vuccamāne pāḷiyā virodho na hotīti attho. ‘‘Paccavekkhantassā’’ti vuttattā saddaṃ gahetvā pacchā gahitāya paññattiyā paccavekkhaṇena bhavitabbanti āsaṅkeyyāti tadāsaṅkānivattanatthamāha ‘‘taṃ sabhāvaniruttiṃ saddaṃ ārammaṇaṃ katvā’’tiādi. Sabhāvaniruttiṃ vibhāventaṃyevāti sabhāvaniruttivisayassa sammohassa pageva viddhaṃsitattā atthasādhanavasena abhiññāñāṇaṃ viya taṃ vibhāventameva pavattati. Tenāha ‘‘niruttiṃ bhindantaṃ paṭivijjhantameva uppajjatī’’ti. Pabhedagamanañcettha anavasesato niruttivibhāgajānanaṃ. Tathā sesesu. Sakkaṭanāmādīti sakkaṭavasena vuttanāmākhyātādi. Nipātapadaṃ nāmādipadāni viya atthaṃ na vadati, atha kho byañjeti jotetīti ‘‘byañjana’’nti vuttaṃ nipātapadaṃ.
“他者”即指别处。他义包括以音声集合为语义所缘，以名称表达为言义，称谓之义。此即语义分别之法。若言巴利文中有“语义分别现起之观”，谓其说乃随名称及言义之相续。称之为“言语分别”的缘起。又谓“语言是名称之义缘起”，故可破析语音名称；“名称是音义相续”，音与义为言语分别的表现。又因语义不同，决定名称之音相，亦助发语言分别之智慧。言语之义理非相悖，言语分别并非相违。经言“诸法总约言语分别亦包含言语解说”，意在显证二者不悖。昔日说法谓“语言乃表述诸法之通说”，非如误解为“语言即义理”，论者由此意而断言。在复核法义时，谓以音为缘起而修信语时，应观法之原理，谓“破析语音则生相续观”。此说乃由因缘无间断而生文字分别智。当于其他说明名义时，如言“Sakkaṭanāmādīti”为以“Sakkaṭa”之名而言名也。如同名词、助词皆有各自义，故“助词”称为“音素”。
Bodhi ñāṇaṃ maṇḍabhūtaṃ etthāti bodhimaṇḍo, mahābodhiṭṭhānaṃ. Tenāha ‘‘paṭhamābhisambuddhaṭṭhāne’’ti. Aññena pakārenāti uggahādippakārena.
「菩提智」者，是在特定境地上成就的智慧，故称为「菩提塔」或「大菩提止住」，意思是广大而庄严的成就菩提的大场所。因此经中称之为「初次佛陀成道之处」。所谓“以他种方式”则指从起始和产生的不同表达说法。
Aññathā hontīti purisayuge purisayuge ekadesena parivattantā kālantare aññākārā bhavanti. Vinassantīti taṃtaṃbhāsānaṃ manussānaṃ vināsena na paññāyanti, manussānaṃ duruggahaṇādinā katthaci kadāci parivattantīpi brahmalokādīsu yathāsabhāveneva avaṭṭhānato na sabbattha, sabbadā, sabbathā ca parivattati. Tenāha ‘‘kappavināsepi tiṭṭhatiyevā’’ti. Etassa niruttipaṭisambhidāñāṇassa.
所谓「不同」者，是指随时代变迁，人世间出现形态各异的器物、制度等变化。众生无法彻悟世间万象消灭变化之理，纵使在某些时段、某些境界如梵天等众天界，现象虽依然如常出现，但并非总恒、无所不在地存在，而是随时随处变化无常。故经中谓之「即使时代毁灭，也仍存续」是说明该名词于语言解析中所显示的含义。
Atthādīsu ñāṇanti atthapaṭisambhidādi. Atthadhammaniruttivasena tīsu. Atthadhammaniruttipaṭibhānavasena catūsupi vā. Atthadhammādinā attanā jotetabbena saha atthenāti sātthakāni. Sabbo atthadhammādiko attho visayabhūto etassa ñāṇassa atthīti sabbatthakaṃ. Sabbasmiṃ atthādike visaye khittaṃ attano paccayehi ṭhapitaṃ pavattitaṃ. Arahattappattiyā visadā honti paṭipakkhadhammānaṃ sabbaso viddhaṃsitattā. Pañcannanti adhigamapariyattisavanaparipucchāpubbayogānaṃ. Yathāyoganti yaṃ yaṃ yassa puggalassa visadatāya yujjati, tathā yojetabbaṃ.
所谓「智」者，是从意义等方面的智慧解说。依义理和教理的表达划分为三种，依义理教说阐释又可划分为四种。由义理等种种种类，及与自身发光相应而成的义理全体，皆称为义。义理皆属于该智识的范围。此义理在其领域内完全确定地依自身的缘起、条件展开运转。于得阿拉汉果时，愈加明了对立法的彻底钩沉与所包含之理。所谓五种，即由听闻、思考、调查、先前积累及契合条件等所具备。契合种种条件者，各人为成就纯净明晰智慧，应当分别运用相应方法。
Paripucchāhetu pavattā kathā paripucchāti vuttāti āha ‘‘pucchāya…pe… paripucchāti vuttā’’ti.
所谓「调查因缘者启起谈论」是指「调查」一词之含义，故称为「为调查而说，因此称为调查」。
Tehīti maggehi. Paṭilābho nāma pubbayogasampattiyā atthādivisayassa sammohassa samucchindanaṃ, taṃ pana maggakiccamevāti āha ‘‘so lokuttaro’’ti. Atthādīnaṃ pabhedato sallakkhaṇavibhāvanavavatthāpanā yathārahaṃ parittakusalamahākiriyacittavasena hotīti vuttaṃ ‘‘pabhedo kāmāvacaro’’ti. Yathā pubbayogo adhigamassa balavapaccayo sabhāvahetubhāvato, na tathā pabhedassa asabhāvahetutāya, paramparapaccayatāya cāti adhippāyo. Pariyattiādīnaṃ pabhedassa balavapaccayatāya , adhigamassa ca tadabhāve eseva nayo. Tatthāti nimittatthe bhummaṃ, tāsu pariyattisavanaparipucchāsu nimittabhūtāsūti attho. Yaṃ vuttaṃ hotīti ‘‘etesu panā’’tiādinā aṭṭhakathāvacanena yaṃ atthajātaṃ vuttaṃ hoti. Taṃ dassentoti taṃ niddhāretvā dassento. ‘‘Pubbayogādhigamā’’ti vatvā ‘‘dvepī’’ti vacanaṃ adhigamasahitoyeva pubbayogo pabhedassa balavapaccayo, na kevaloti dassanatthaṃ. Tena vuttaṃ aṭṭhakathāyaṃ ‘‘dvepi ekato hutvā’’ti (vibha. aṭṭha. 718). ‘‘Dvepi visadakāraṇā’’ti vutte pubbayogassāpi visadakāraṇattaṃ labbhatevāti āha ‘‘dvepi visadakāraṇāti…pe… vutta’’nti.
所谓「彼等」指诸种路径。所谓「获得」是止断迷惑、断除对利益等事物阻塞之现象，由于路径行为故得成就。故称为「彼为出世间者」。依义理等差别细致划分、并行分析及最终归于实践，犹如坚定从事无漏善法的大业者，此即谓「划分为淫欲背离」。如同以前所得积累为依凭，作为生成力量之因，自然非非性因，而是传承胜因。经论摄受此意谓：于标识等方面确立详尽，因而谓之「具标识之所成」。于诸法义理的听闻、调查等处皆为标识之因。所说即为「在这些方面」等字句，以论释注疏道出既生义理。谓之显示，即将义理出自经论而展示。谓之先所得法聪明明晰，且具两者之力量，非独一者，故引注中称「二者之一」。注中又云：「二者皆为明净之缘起原因」，连带先所得法之明晰原因亦得显现者，故言「二者皆为明净原因」。
Saṅgahavāravaṇṇanā niṭṭhitā. · 摄品释已毕。
2. Saccavārādivaṇṇanā2. 谛品等释
§719
719.Kālattayepīti atītādīsu tīsupi kālesu. Hetuphaladhammā hetūnaṃ phalabhūtā dhammā, paccayanibbattāti attho. Tesañca hetudhammāti tesaṃ hetuphalānaṃ paccayanibbattānaṃ hetubhūtā dhammā ‘‘dhammā’’ti vuttāti yojanā. Vineyyavasenāti tathāvinetabbapuggalajjhāsayavasena. Uppannā samuppannātiādi na vuttanti uppannā samuppannā uṭṭhitā samuṭṭhitā paccuppannātiādi na vuttaṃ ekantapaccuppannasseva saṅgāhakattā. Taṃnibbattakāti tesaṃ atthabhāvena vuttānaṃ nipphādakā. Dhammāti vuttā dhammabhāvena kathitā.
所谓「时间相对说」，于昔时及其余三个时段中；因缘果报法均为由因产生果报，意指因缘相互造成此理。此中所称因法，指因果关系里诸法因缘。所谓「应断之意」，即应由破除人我执见等造成的烦恼执着。所谓「产生」等，非狭义所说的即刻出现起，也不是单纯聚集或集合，而是广义包括生起成就的通说。所谓「成就者」，即从因缘上解释诸法之本质者。所谓「法」字，是以「法之内涵」而解析论说的。
Saccavārādivaṇṇanā niṭṭhitā. · 谛品等释已毕。
Suttantabhājanīyavaṇṇanā niṭṭhitā. · 经藏分别释已毕。
2. Abhidhammabhājanīyavaṇṇanā
2. 阿毗达摩讲说之注释
§725
725.Sāmaññenavatvā visesena avuttattāti ‘‘tesaṃ vipāke’’ti yathāvuttakusalavipākatādisāmaññena vatvā sahetukāhetukādivisesena avuttattā, sarūpena niddhāretvā avuttattāti attho. Avipākattāti avipākadhammattā. Yadi evanti paccayabhāvato labbhamānopi dhammabhāvo avipākadhammatāya kiriyānaṃ yadi na vutto, evaṃ sati. Satipi paccayuppannabhāve avipākabhāvato atthabhāvopi na vattabbo. Tenāha ‘‘vipākā na hontīti atthabhāvo ca na vattabbo’’ti. Evañceti yadi paccayuppannattā kiriyānaṃ atthabhāvo vutto. Nappaṭisiddho icchitovāti attho. Yadi evaṃ kasmā na vuttoti āha ‘‘vipākassa panā’’tiādi. Tesanti kusalākusalānaṃ, vipākakiriyadhammānañca. Atthadhammatāti vuttanayena labbhamānopi yathākkamaṃ atthabhāvo, dhammabhāvo ca na vutto. Paccayabhāvaṃ sattivisesaṃ sanipphādetabbatanti padattayenāpi vipākadhammatamevāha. Sā hi vipākānaṃ hetubhāvato paccayabhāvo, taduppādanasamatthatāya sattiviseso, tehi sagabbhā viya hotīti ‘‘sanipphādetabbatā’’ti ca vuccati. Taṃ passantī nipphādakavisesāpi nipphādetabbāpekkhā hoti dhammapaṭisambhidā. Taṃsambandhenāti nipphādetabbasambandhena. Dhammapaṭisambhidaṃ vadantena atthapaṭisambhidāpi vuttā.
725. 关于“普遍成就而非特殊完成”的教义，释义谓“他们的果报”是指依照所说的善恶果报等普遍规则，而非依赖某种特定起因、缘故或特别条件完成的果报。其意指，果报的完成包含了各种形态，而非限定为某一特殊形式。“未成果”者，指的是未达到果报本质的状态。若连因缘关系上所获得的现象，若无说及未成果，则是成立的。因为即使在因缘生起情况下，未成熟的果报状态，在理论上亦不应成立，因此有语：“果报不成立，亦不应有果的本义”。因此若因缘确实产生，则果报状态的本义已被声明，若非曾声明的，则意指未获证实，故又云“且论果报”等。此“果报”包括善恶及其果报行为法。“意义法”指语义表达所获得之本义，即使是所言之法态亦不成立。因缘的存在要由存在种类加以综合说明，故语出时亦说果报法为因缘存在之状态。果报法为因缘而生，是因缘生起之共同体，彼此相应如群聚故称为“综合”的。观察该处，及细分不同综法亦需综合归类，体现佛法正理的深入分析。由此，“因果相关”意即果报及其因缘间必需有综合的关系，名之谓“综归”。以教理解说此点，即为“理达”之详尽阐发。
Sabhāvadhamme paññatti sabhāvapaññattīti āha ‘‘na sattādipaññattiyā’’ti. Sabhāvena, niruttiyeva vā sabhāvapaññattīti vuttāti āha ‘‘aviparītapaññattiyā vā’’ti.
关于整体事物的观念称谓，谓之“整体本性概念”。此指的是整体或部分的名称，不一定限定于生命及其对应的名称。如有“不是由生命开始的名称”，能认为是整体概念就足够了。故释曰“整体名称或其说”，包含整体名称与其说法两层含义。
§746
746. Vohārabhūmiṃ, adhigamabhūmiñca ekajjhaṃ katvā āha ‘‘kāmāvacarā, lokuttarā ca bhūmi bhūmī’’ti. Cittuppādā vā pavattiṭṭhānabhāvato bhūmi.
746. 释称“修行地及所得地”，合并称为一体，谓“欲界修行地及出世间地”的分别。
Abhidhammabhājanīyavaṇṇanā niṭṭhitā. · 阿毗达摩分别部分的注释终了。
3. Pañhapucchakavaṇṇanā
3. 提问部分注释
§747
747.Sabbañāṇārammaṇatāyāti paṭisambhidāpaṭisambhidāñāṇārammaṇatāya. ‘‘Suttantabhājanīye pana…pe… siyā’’ti idaṃ abhidhammabhājanīyena virujjhati, tassa vā sāvasesadesanatā āpajjatīti codanaṃ manasi katvā āha ‘‘abhidhammabhājanīye’’tiādi. Niravasesakathananti asesetvā kathanaṃ. Tena cittuppādasaṅgahite atthe asesetvā desanā idha abhidhammabhājanīyassa bhāro, na sabbañeyyadhammeti dasseti. Yathādassitavisayavacanavasenāti dassitappakāravisayassa kathanavasena, dhammatthavasena dassite taṃtaṃcittuppāde tattha dhammaniruttābhilāpena ñāṇassa kathanavasenāti attho. Aññārammaṇataṃ na paṭisedheti atapparabhāvatoti adhippāyo. Na niravasesena kathanaṃ acittuppādapariyāpannassa visayassa akathitattā. Evaṃ paṭibhānapaṭisambhidāvisayassāpi na niravasesena kathananti suttantabhājanīye avisesavacanena sabbañāṇārammaṇataṃyeva paṭibhānapaṭisambhidāya patiṭṭhāpeti. Tathā tisso paṭisambhidātiādipañhapucchakapāḷiyāpi. Tissoti atthadhammapaṭibhānapaṭisambhidā. Niruttipaṭisambhidā hi ‘‘parittārammaṇā’’teva vuttā.
747. 关于“对智慧显现之对象”的定义，是指依赖分析分辨之智慧所显示的场所。“经文教说讲述处”特指阿毗达摩讲说的所在。此句为斥责说“阿毗达摩讲说”中过于细致分析导致隔绝利益的说法。开展内心思辨，遂云“阿毗达摩讲说”等。所谓“非隔绝之说”，即不排斥同一分析层面之所缘义项。由此，众生心所产生之所缘事物，因非被隔绝讲解，阿毗达摩讲述承担对法的分析解说之重，非为无所不包之义。正如以清晰阐明之言，更为彰显其对法的分析说明之能力，谓之“对心所产生的法义及语言的深刻分析”，此即其意。非反对修习分析辨别之智慧，而非因反对而不说。也非因无省察即不说。如此，即使在分析辨别上极其突出，亦非为了隔绝经教讲论，故以特别词语设立对智慧显现对象为阿毗达摩教说所独有。就三种分别为“提问部分”，为对三种分别之称谓。此三者即释法、表现与分析的智慧。所谓三者者，即对内容之智慧表达及分析理解。语义理解境界亦称为“非偏序理解”，即非排斥性言说。
Yadipi siyā na tassā mahaggatārammaṇatāti sambandho. ‘‘Na hi maggo paccayuppanno na hotī’’ti iminā ‘‘atthapaṭisambhidā na maggārammaṇā’’ti vacanassa yathāvuttatthasādhakataṃ vibhāveti. Tassāti paṭibhānapaṭisambhidāya na mahaggatārammaṇatā sambhavati nanu nayaṃ anussarantassāti adhippāyo. Dvepīti ‘‘atthapaṭisambhidā na maggārammaṇā, tisso paṭisambhidā siyā parittārammaṇā, siyā mahaggatārammaṇā, siyā appamāṇārammaṇā’’ti ca dvepi etā pāḷiyo. Tāsu balavatarāya ṭhānassa, itarāya adhippāyamagganassa ca upāyadassanamukhena tāsaṃ aññamaññaṃ avirodhaṃ dassetuṃ ‘‘kusalākusalānaṃ panā’’tiādimāha. ‘‘Nippariyāyā tattha dhammapaṭisambhidā’’ti etena tattha atthapaṭisambhidāya pariyāyabhāvamāha. Tathā vipākakiriyānantiādi yathādhippetassa atthassa visadisūdāharaṇadassanaṃ. Ubhayenapi ‘‘atthapaṭisambhidā na maggārammaṇā’’ti (vibha. 749) vacanaṃ suttantanayānugataṃ nippariyāyatthassa tattha adhippetattāti dīpeti. Kiñci pana ñāṇantiādi ‘‘tisso paṭisambhidā’’tiādipāḷiyā samatthakaṃ. Yathādhippetassa atthassa paṭibhānaṃ dīpanaṃ paṭibhānaṃ. Tenāha ‘‘ñeyyappakāsanato’’ti. Iti yā ‘‘tisso paṭisambhidā’’ti pāḷi, tassā balavabhāvavibhāvanena itarāya adhippāyamagganaṃ katanti veditabbaṃ. Nippariyāyāti pariyāyarahitā ujukaṃ sarūpeneva pavattā. Nippariyāya…pe… pavattiyanti ekantikaatthārammaṇaṃ ñāṇaṃ atthapaṭisambhidā, ñāṇārammaṇaṃ paṭibhānapaṭisambhidāti gahetvā desanāyaṃ.
虽然它本身与此大觉道之本质无关。但以“道非因缘而生，无有”之义，方能说明‘趣法辨别非道本质’这话的真正含义。因之，于趣法辨别，非生大觉道之本质，毋宁说这即是观察者之精进思惟。所谓“两种”，即古巴利文中的『趣法辨别非道本质』『三趣辨别』『大觉道本质』『无量本质』四种说法中的两种。于此，因位置权重及其它教义的权变之便，显示它们彼此无违，即有“善恶法等”之说。所谓“无所疑义处法辩明”，以此表明此地趣法辨别乃属含义的转述。容彼如果报业力等，能明了所指之正义。无论从两者中之“趣法辨别非道本质”一语，都明了该句出自佛陀教义体系，体现其所指之内容。如无明等“智”三辨别在此巴利文中是肯定合理的。所指义体现如火光普照义，因之称“所知彰明”。是故所谓“三趣辨别”巴利文，凭其权威解说，是为另种权变教义之道理。所谓“无所疑义”即谓清晰无妨碍、直截体现。其“无所疑义……直现”意，即纯正含义的定性知识，趣法辨别是知识本质，智慧本质乃思惟之慧眼，故纳入说法中。
So evāti parassa abhilāpasaddo eva. Anuvattamānatā cassa niruttipaṭisambhidā paccuppannameva saddaṃ ārammaṇaṃ karontī, saddaṃ sutvā ‘‘ayaṃ sabhāvanirutti, ayaṃ na sabhāvaniruttī’’ti jānantīti ca ādivacanavasena veditabbo.
因此，这不过是别人的言说音声。因其相承，语言辨别随之而起，声音即成缘起之缘。闻此声音即可识别“是世谛话，非世谛话”而知之，自此渐次可以凭其前言而加以判别识别。
Pañhapucchakavaṇṇanā niṭṭhitā. · 问分的注释终了。
Paṭisambhidāvibhaṅgavaṇṇanā niṭṭhitā. · 无碍解分别的注释终了。