5. Okārantapulliṅganāmikapadamālā · 5. Okārantapulliṅganāmikapadamālā

360 段 · CSCD 巴利原典

5. Okārantapulliṅganāmikapadamālā五、以 o 结尾的阳性名词词列

Bhū dhātuto pavattānaṃ, nāmikānamito paraṃ;

由地界本为起始，名相以此为限；

Nāmamālaṃ pakāsissaṃ, nāmamālantarampi ca.

名之串联将阐明，及其内外之别亦然。

Vippakiṇṇakathā ettha, evaṃ vutte na hessati;

此中别说不可取，若如所闻不可成；

Pabhedo nāmamālānaṃ, paripuṇṇova hehiti.

诸名串环差别处，虽不满然尤合宜。

Pubbācariyasīhānaṃ, tasmā idha mataṃ sutaṃ;

昔前诸长老导师，故此处所闻我受；

Purecaraṃ karitvāna, vakkhāmi savinicchayaṃ.

昔日承传并阐述，今将详述为终结。

Puriso, purisā. Purisaṃ, purise. Purisena, purisehi, purisebhi. Purisassa, purisānaṃ. Purisā, purisasmā, purisamhā, purisehi, purisebhi. Purisassa, purisānaṃ. Purise, purisasmiṃ, purisamhi, purisesu. Bho purisa, bhavanto purisā.

人（单数主格）、诸人（复数主格）。人（单数宾格）、诸人（复数宾格）。由人（单数具格）、由诸人（复数具格）、由诸人（复数具格）。为人（单数与格）、为诸人（复数与格）。从人（单数从格）、从人（单数从格）、从人（单数从格）、从诸人（复数从格）、从诸人（复数从格）。属于人（单数属格）、属于诸人（复数属格）。于人（单数处格）、于人（单数处格）、于人（单数处格）、于诸人（复数处格）。啊，人！（单数呼格）啊，诸人！（复数呼格）

Ayamāyasmatā mahākaccānena pabhinnapaṭisambhidena katasmā niruttipiṭakato uddharito purisaiccetassa pakatirūpassa nāmikapadamālānayo. Tatra purisavacanaekavacanaputhuvacanesu paccattavacanādīni bhavanti. Taṃ yathā? Puriso tiṭṭhati, purisā tiṭṭhanti. Tatra purisoti purisavacane ekavacane paccattavacanaṃ bhavati, purisāti purisavacane puthuvacane paccattavacanaṃ bhavati.

此处因众长老大咖吒那具有深厚的分解能力，运用强烈语义辨析，将名词『purisa』多种变形形态的用法从语法表达层面逐一解析，令这组词形条理分明。所谓『pakati rūpassa nāmikapadamālā』，即『名称词形链条的呈现』。其中单数与复数不同格形式分明：如单数主格『puriso』对应复数主格『purisā』。其中单数主格『puriso』是该词的直接称谓或指示语；复数主格『purisā』则为多人数称谓，两者区分出现在具体句式中。

Purisaṃ passati, purise passati. Tatra purisanti purisavacane ekavacane upayogavacanaṃ bhavati, puriseti purisavacane puthuvacane upayogavacanaṃ bhavati.

以动词连用为例，『purisaṃ passati』中『purisaṃ』为单数宾格，动词『passati』表三人称单数；而『purise passati』中『purise』是处格，∈于动词连用情境，标明作用对象。单数复数在动词配合中变化明显：复数主格『purisānti』作为主语单复数表现，出现在复数动词形式。单数称谓复数用法依此而分。

Purisena kataṃ, purisehi kataṃ, purisebhi kataṃ. Tatra purisenāti purisavacane ekavacane karaṇavacanaṃ bhavati, purisehi, purisebhīti purisavacane puthuvacane karaṇavacanaṃ bhavati.

由人所作、由诸人所作、由诸人所作。其中，『由人』者，乃「人」一词中单数之具格也；『由诸人』、『由诸人』者，乃「人」一词中复数之具格也。

Purisassa dīyate, purisānaṃ dīyate. Tatra purisassāti purisavacane ekavacane sampadānavacanaṃ bhavati, purisānanti purisavacane puthuvacane sampadānavacanaṃ bhavati.

施予人、施予诸人。其中，『为人』者，乃「人」一词中单数之与格也；『为诸人』者，乃「人」一词中复数之与格也。

Purisā nissaṭaṃ, purisasmā nissaṭaṃ, purisamhā nissaṭaṃ, purisehi nissaṭaṃ, purisebhi nissaṭaṃ. Tatra purisāti purisavacane ekavacane nissakkavacanaṃ bhavati. Purisasmāti…pe… purisamhāti purisavacane ekavacane nissakkavacanaṃ bhavati, purisehi, purisebhīti purisavacane puthuvacane nissakkavacanaṃ bhavati.

从人离去、从人离去、从人离去、从诸人离去、从诸人离去。其中，『从人』者，乃「人」一词中单数之从格也；『从人』者……乃至……『从人』者，亦「人」一词中单数之从格也；『从诸人』、『从诸人』者，乃「人」一词中复数之从格也。

Purisassa pariggaho, purisānaṃ pariggaho. Tatra purisassāti purisavacane ekavacane sāmivacanaṃ bhavati, purisānanti purisavacane puthuvacane sāmivacanaṃ bhavati.

人的所有物、诸人的所有物。其中，『属于人』者，乃「人」一词中单数之属格也；『属于诸人』者，乃「人」一词中复数之属格也。

Purise patiṭṭhitaṃ, purisasmiṃ patiṭṭhitaṃ, purisamhi patiṭṭhitaṃ, purisesu patiṭṭhitaṃ. Tatra puriseti purisavacane ekavacane bhummavacanaṃ bhavati, purisasminti…pe… purisamhīti…pe… purisesūti purisavacane puthuvacane bhummavacanaṃ bhavati.

安立于人中、安立于人中、安立于人中、安立于诸人中。其中，『于人』者，乃「人」一词中单数之处格也；『于人』者……乃至……『于人』者……乃至……『于诸人』者，乃「人」一词中复数之处格也。

Bho purisa tiṭṭha, bhavanto purisā tiṭṭhatha. Tatra bho purisaiti purisavacane ekavacane ālapanaṃ bhavati, bhavanto purisāiti purisavacane puthuvacane ālapanaṃ bhavatīti iminā nayena sabbattha nayo vitthāretabbo.

『贤者，请停下』、『诸位贤者，请停下』——其中，『贤者，某人』乃是对『人』这一名词单数的呼格；『诸位贤者，诸人』乃是对『人』这一名词复数的呼格。依此方式，应在一切处广加阐释。

Yamakamahātherena katāya pana cūḷaniruttiyaṃ ‘‘bho purisa’’iti rassavasena ālapanekavacanaṃ vatvā ‘‘bho purisā’’iti dīghavasena ālapanabahuvacanaṃ vuttaṃ. Kiñcāpi tādiso nayo niruttipiṭake natthi, tathāpi bahūnamālapanavisaye ‘‘bho yakkhā’’itiādīnaṃ ālapanabahuvacanānaṃ jātakaṭṭhakathādīsu dissanato pasatthatarova hoti viññūnaṃ pamāṇañca, tasmā iminā yamakamahātheramatenapi ‘‘puriso purisā purisa’’ntiādīni vatvā āmantane ‘‘bho purisa, bho purisā, bhavanto purisā’’ti nāmikapadamālā yojetabbā.

据长老雅玛迦记载，次第注解中『bho purisa』为单数感叹呼语，言语短促；『bho purisā』为复数感叹呼语，言语较长。尽管此语用法未广泛见于律藏，但多种福报故事等论述中，诸如『bho yakkhā』等复数感叹呼语已明示其用法并为贤达所共识。由此可见对话中，依雅玛迦等长老观点，应当配置如『puriso purisā purisa』等多样敬称排列，称呼集群时应连贯命名，如『bho purisa，bho purisā，bhavanto purisā』。

Tattha purisoti paṭhamāya ekavacanaṃ. Purisāti bahuvacanaṃ. Purisanti dutiyāya ekavacanaṃ. Puriseti bahuvacanaṃ. Purisenāti tatiyāya ekavacanaṃ. Purisehi, purisebhīti dve bahuvacanāni. Purisassāti catutthiyā ekavacanaṃ. Purisānanti bahuvacanaṃ. Purisā, purisasmā, purisamhāti tīṇi pañcamiyā ekavacanāni. Purisehi, purisebhīti dve bahuvacanāni. Purisassāti chaṭṭhiyā ekavacanaṃ. Purisānanti bahuvacanaṃ. Purise, purisasmiṃ, purisamhīti tīṇi sattamiyā ekavacanāni. Purisesūti bahuvacanaṃ. Bho purisāti aṭṭhamiyā ekavacanaṃ. Bho purisā, bhavanto purisāti dve bahuvacanāni.

其中：『人』（主格单数，第一格单数）；『诸人』（第一格复数）；『人』（宾格单数，第二格单数）；『诸人』（第二格复数）；『由人』（第三格单数，以人）；『由诸人』、『从诸人』（第三格两种复数形）；『为人』（第四格单数）；『为诸人』（第四格复数）；『自人』、『从人』、『离人』（第五格三种单数形）；『由诸人』、『从诸人』（第五格两种复数形）；『属人』（第六格单数）；『属诸人』（第六格复数）；『于人』、『在人中』、『处人』（第七格三种单数形）；『于诸人中』（第七格复数）；『喂，人啊』（第八格呼格单数）；『喂，诸人啊』、『尊者们，诸人啊』（第八格两种复数形）。

Kiñcāpetesu ‘‘purisā’’ti idaṃ paṭhamāpañcamīaṭṭhamīnaṃ, ‘‘purise’’ti idaṃ dutiyāsattamīnaṃ, ‘‘purisehi, purisebhī’’ti tatiyāpañcamīnaṃ, ‘‘purisāna’’nti catutthīchaṭṭhīnaṃ ekasadisaṃ, tathāpi atthavasena asaṅkarabhāvo veditabbo. Kathaṃ? ‘‘Puriso tiṭṭhati, purisā tiṭṭhanti. Purisaṃ passati, purise passatī’’tiādinā.

虽然在这些格变化中，『诸人』一形为第一格、第五格、第八格所共用；『于人』一形为第二格与第七格所共用；『由诸人』、『从诸人』两形为第三格与第五格所共用；『属诸人』一形为第四格与第六格所共用，字形相同；然而仍应依照词义来辨别其各格而无混淆之失。如何辨别？例如：『某人站立』（单数主格）、『诸人站立』（复数主格）；『见某人』（单数宾格）、『见诸人』（复数宾格）——如此等例，便可明辨。

Tattha ca bhoti āmantanatthe nipāto. So na kevalaṃ ekavacanaṃyeva hoti, atha kho bahuvacanampi hotīti ‘‘bho purisā’’iti bahuvacanappayogopi gahito. ‘‘Bhavanto’’tidaṃ pana bahuvacanameva hotīti ‘‘purisā’’ti puna vuttanti daṭṭhabbaṃ. Iti yamakamahātherena ‘‘bho purisa’’iti rassavasena ālapanekavacanaṃ vatvā ‘‘bho purisā’’iti dīghavasena ālapanabahuvacanaṃ vuttaṃ. Tathā hi pāḷiyaṃ aṭṭhakathāsu ca nipātabhūto bhosaddo ekavacanabahuvacanavasena dvidhā bhijjati. Atrimāni nidassanapadāni – ‘‘api nu kho sapariggahānaṃ tevijjānaṃ brāhmaṇānaṃ apariggahena brahmunā saddhiṃ saṃsandati sametīti, no hidaṃ bho gotama. Acchariyaṃ bho ānanda, abbhutaṃ bho ānanda, ehi bho samaṇa, bho pabbajita’’iccādipāḷito aṭṭhakathāto ca bhosaddassa ekavacanappayoge pavattinidassanaṃ, ‘‘tena hi bho mamapi suṇātha. Yathā mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamituṃ, nāhaṃ bho samaṇassa gotamassa subhāsitaṃ subhāsitato nābbhanumodāmi, passatha bho imaṃ kulaputtaṃ. Bho yakkhā ahaṃ imaṃ tumhākaṃ bhājetvā dadeyyaṃ. Aparisuddho panamhi, bho dhuttā tumhākaṃ kriyā mayhaṃ na ruccati. So te purise āha bho tumhe maṃ mārentā rañño dassetvāva mārethā’’ti iccādi pana pāḷito aṭṭhakathāto ca bhosaddassa bahuvacanappayoge pavattinidassanaṃ. Kaccāyanappakaraṇe pana ‘‘bho purisa, bho purisā’’ti padadvayaṃ ālapanekavacanavasena vuttaṃ. Taṃ yathā āgamehi na virujjhati, tathā gahetabbaṃ.

其中，『喂』乃是用于招呼意义的不变词。它不仅限于单数用法，也可作复数用法，故『喂，诸人啊』这一复数用例亦被收录。而『尊者们』一词则专为复数，因此『诸人』在此再度出现，应知其原因在此。如是，双贤大长老先说『喂，人啊』，以短音形式表呼格单数，再说『喂，诸人啊』，以长音形式表呼格复数。盖在巴利圣典及注疏中，作为不变词的『喂』字，依单数、复数之别而有两种用法。以下举出例证——在圣典及注疏中，『喂』字作单数用法的例证有：『具三明而有蓄积的婆罗门，是否能与无蓄积的梵天相契合、相应合？不然，贤者果德玛。』『奇哉，贤者阿难！希有，贤者阿难！来吧，贤者沙门；贤者出家人』等等；在圣典及注疏中，『喂』字作复数用法的例证有：『既然如此，诸贤者，请也听我说。理当由我们亲往拜见尊者果德玛。』『我，贤者们，不会不随喜沙门果德玛之善说为善说。』『诸贤者，请看这位善家子。』『贤者诸亚卡，我将此分给你们。』『而我尚未清净，贤者们，你们这种行径我不喜欢。』『他告诉那些人说：贤者们，你们杀我时，请呈报国王后再杀』等等。然而在咖吒亚那文法论中，『喂，人啊』与『喂，诸人啊』这两词均作呼格单数解说。对此，应以不与诸圣典相违背的方式来理解和接受。

Keci pana adūraṭṭhassālapane ‘‘bho purisa’’iti rassavasena ālapanekavacanaṃ icchanti, dūraṭṭhassālapane pana ‘‘bho purisā’’iti dīghavasena ālapanekavacanaṃ icchanti. Adūraṭṭhānaṃ dūraṭṭhānañca purisānaṃ itthīnañca ālapane na kiñci vadanti. Tathā adūraṭṭhāya dūraṭṭhāya ca itthiyā ālapane te pucchitabbā ‘‘adūraṭṭhānaṃ dūraṭṭhānañca purisānamālapane kathaṃ vattabba’’nti. Addhā te evaṃ puṭṭhā uttari kiñci vattuṃ na sakkhissanti. Evampi te ce vadeyyuṃ ‘‘bhavanto purisāti imināva adūraṭṭhānaṃ dūraṭṭhānañca purisānamālapanaṃ bhavatī’’ti. Tadā te vattabbā ‘‘yadi bhavanto purisā’’ti iminā advejjhena vacanena adūraṭṭhānaṃ dūraṭṭhānañca purisānamālapanaṃ bhavati, evaṃ sante ‘‘bho purisa’’iti rassapadenapi dūraṭṭhassa ca purisassālapanaṃ vattabbaṃ, evaṃ avatvā kimatthaṃ adūraṭṭhassālapane ‘‘bho purisa’’iti rassavasena ālapanekavacanaṃ icchatha, kimatthañca dūraṭṭhassālapane ‘‘bho purisā’’iti dīghavasena ālapanekavacanaṃ icchatha.

有些地方，近处召唤时用“bho purisa”（单数韵语），远处召唤时用“bho purisā”（复数韵语）。当召唤近处的男女时不说什么多余语言。但如果对男女在不同距离分别召唤，则需探讨该如何理解。当别人问近处召唤与远处召唤的区别时，若不能回答，那就不应随便说“你们是男子”，以此解释近远处的不同代词。若真叫“你们是男子”，用词不分别引起误解，远处近处召唤语也应作出相应说明。这样一来，近处用“bho purisa”单数韵呼喊词适当，远处用“bho purisā”复数韵呼喊词适当。故应分别理解。

Nanu ‘‘taggha bhagavā bojjhaṅgā, taggha sugata bojjhaṅgā’’tiādīsu ālapanapadabhūtaṃ ‘‘bhagavā’’iti dīghapadaṃ samīpe ṭhitakālepi dūre ṭhitakālepi buddhassālapanapadaṃ bhavitumarahateva, tathā ālapanapadabhūtaṃ ‘‘sugata’’iti rassapadampi. Yasmā panetesu ‘‘bhagavā’’ti ālapanapadassa na katthacipi rassattaṃ dissati, ‘‘sugatā’’ti ālapanapadassa ca na katthacipi dīghattaṃ dissati, tasmā dīgharassamattābhedaṃ acintetvā ‘‘purisa’’iti rassavasena vuttapadaṃ pakatissaravasena samīpe ṭhitassa purisassa āmantanakāle adūraṭṭhassālapanapadaṃ bhavati, āyatassaravasena dūre ṭhitapurisassa āmantanakāle dūraṭṭhassālapanapadaṃ bhavatīti gahetabbaṃ. Tathā ‘‘bhavanto purisā, bho yakkhā, bho dhuttā’’tiādīni dīghavasena vuttāni ālapanabahuvacanapadānipi pakatissaravasena samīpe ṭhitapurisānaṃ āmantanakāle adūraṭṭhānamālapanapadāni bhavanti, āyatassaravasena dūre ṭhitapurisādīnaṃ āmantanakāle dūraṭṭhānamālapanapadāni bhavantīti gahetabbāni. Tathā hi brāhmaṇā katthaci katthaci rassaṭṭhānepi dīghaṭṭhānepi āyatena sarena majjhimāyatena sarena accāyatena ca sarena vedaṃ paṭhanti likhitumasakkuṇeyyena gītassarena viya. Iti sabbakkharesupi āyatena sarenuccāraṇaṃ labbhateva likhitumasakkuṇeyyaṃ, tasmā asampathamanotaritvā ‘‘bho purisa’’iti vacanena dūraṭṭhassa ca adūraṭṭhassa ca purisassālapanaṃ bhavati, ‘‘bho purisā, bhavanto purisā’’ti imehi vacanehipi dūraṭṭhānañca adūraṭṭhānañca purisānamālapanaṃ bhavatīti daṭṭhabbaṃ. Iti dūraṭṭhassa adūraṭṭhānañca āyatena sarena āmantanameva pamāṇaṃ, na dīgharassamattāviseso, tasmā ‘‘bho sattha, bho rāja, bho gaccha, bho muni, bho daṇḍi, bho bhikkhu, bho sayambhu, bhoti kaññe, bhoti patti, bhoti itthi, bhoti yāgu, bhoti vadhu, bho kula, bho aṭṭhi, bho cakkhu’’iccevamādīhi padehi adūraṭṭhassālapanañca dūraṭṭhassālapanañca bhavati. ‘‘Bhavanto satthā, satthāro, bhotiyo kaññā, kaññāyo’’ti evamādīhipi padehi adūraṭṭhānañcālapanaṃ bhavatīti daṭṭhabbaṃ.

例如“taggha bhagavā bojjhaṅgā, taggha sugata bojjhaṅgā”等句中，“bhagavā”为长词，“sugata”为韵律词。作为召唤语，“bhagavā”虽长，但却无韵律差异，“sugata”虽短，也无长短差异。因此不能凭韵律长短区别“purisa”等召唤语。应以发声距离长短区别召唤词。近处召唤用传呼词“purisa”，远处召唤用称呼词“purisā”。例如“bho yakkhā, bho dhuttā”等复数呼喊词，近处呼唤声为较短，远处呼唤声则较长。此外，婆罗门等有时在不同位置诵读韵文，以声音穿透中间或两边听众，类似歌词唱诵。如此各韵节字句发声距离不一，故不应以韵律长短作为区分单复数的标准。近远处呼唤可以依据发声效果不同而选择“bho purisa”或“bho purisā”，二者均用于单数或复数呼喊中皆可。

Idaṃ panettha sanniṭṭhānaṃ –

此处就为此事做总结说明——

Tassa taṃ vacanaṃ sutvā, rañño puttaṃ adassayuṃ;

王听闻此语，见到皇子。

Putto ca pitaraṃ disvā, dūratovajjhabhāsatha.

皇子见父亲，从远处高声呼喊。

Āgacchu dovārikā khaggabandhā,

来吧，马厩门口的守卫者，

Kāsāviyā hantu mamaṃ janinda;

出家人为我杀生，

Akkhāhi me pucchito etamatthaṃ,

请告诉我，谁曾质问过我此意，

Aparādho ko nvidha mamajja atthi.

我有什么过失呢？

Evaṃ saddhammarājena, vohārakusalena ve;

如此，依正法王，以善友善行，

Sudesite somanassa-jātake sabbadassinā.

广说《喜子本生经》，为众所见。

Dūraṭṭhānepi rassattaṃ, ‘‘janinda’’iti dissati;

即使在远方，也出现“人子”这样的名称；

Na katthacipi dīghattaṃ, iti nīti mayā matā.

我认为不论何处都不存在双数形式。

Idampettha vattabbaṃ ‘‘kuto nu bho idamāyātaṃ ‘dūraṭṭhassālapanaṃ adūraṭṭhassālapanami’ti’’? Saddasatthato. Saddasatthaṃ nāma na sabbaso buddhavacanassopakārakaṃ, ekadesena pana hoti.

这里应当说明：“这从何处而来呢？‘远方之处的所在’与‘非远方之处的所在’？”这是关于词义。词义并非完全对佛说语都有帮助，但在某些地方却是有用的。

Imasmiṃ pakaraṇe ‘‘bahuvacana’’nti vā ‘‘puthuvacana’’nti vā ‘‘anekavacana’’nti vā atthato ekaṃ, byañjanameva nānaṃ, tasmā sabbattha ‘‘bahuvacana’’nti vā ‘‘puthuvacana’’nti vā ‘‘anekavacana’’nti vā vohāro kātabbo, puthuvacanaṃ anekavacananti ca idaṃ sāsane niruttaññūnaṃ vohāro, itaraṃ saddasatthavidūnaṃ.

本章节中“复数”“多数”“复数形式”等语义，仅为一个意义，是词尾的区别。因此，无论何处皆可采用“复数”“多数”“复数形式”等说法，这是本教法里语言学者通用的说法，由其他词义学者所使用。

Kasmā pana imasmiṃ pakaraṇe dvivacanaṃ na vuttanti? Yasmā buddhavacane dvivacanaṃ nāma natthi, tasmā na vuttanti. Nanu buddhavacane vacanattayaṃ atthi, tathā hi ‘‘āyasmā’’ti idaṃ ekavacanaṃ, ‘‘āyasmantā’’ti idaṃ dvivacanaṃ, ‘‘āyasmanto’’ti idaṃ bahuvacananti? Tanna, yadi ‘‘āyasmantā’’ti idaṃ vacanaṃ dvivacanaṃ bhaveyya, ‘‘puriso purisā’’tiādīsu kataraṃ dvivacananti vadeyyātha, tasmā buddhavacane dvivacanaṃ nāma natthi. Teneva hi si yo aṃ yo nā hītiādinā ekavacanabahuvacanāneva dassitānīti.

为何本章节不曾提及双数形式呢？因佛说语中并无双数形式，所以不说双数。确实，佛说语中存在单数与复数，如“尊者”是单数，“尊者们”是双数，“尊者们”又是复数。假设“尊者们”为双数，那么“男人”“男人们”等如何归为双数？故佛说语中无双数形式。这正是以“一个两个不等”的用法表现单数与复数。

Nanu ca bho ‘‘suṇantu me āyasmantā, ajja uposatho pannaraso. Yadāyasmantānaṃ pattakallaṃ, mayaṃ aññamaññaṃ pārisuddhiuposathaṃ kareyyāmā’’ti pāḷiyaṃ dve sandhāya ‘‘āyasmantā’’ti vuttaṃ, ‘‘uddiṭṭhā kho āyasmanto cattāro pārājikā dhammā’’tiādīsu pana pāḷīsu bahavo sandhāya ‘‘āyasmanto’’ti vuttaṃ, na ca sakkā vattuṃ ‘‘yathā tathā vutta’’nti , parivāsādiārocanepi aṭṭhakathācariyehi viññātasugatādhippāyehi ‘‘dvinnaṃ ārocentena ‘āyasmantā dhārentū’ti, tiṇṇaṃ ārocentena ‘āyasmanto dhārentū’ti vattabba’’nti vuttattāti? Saccaṃ vuttaṃ, taṃ pana vinayavohāravasena vuttanti. Nanu vinayo buddhavacanaṃ, kasmā ‘‘buddhavacane dvivacanaṃ nāma natthī’’ti vadathāti? Saccaṃ vinayo buddhavacanaṃ, tathāpi vinayakammavasena vuttattā upalakkhaṇamattaṃ, na sabbasādhāraṇabahuvacanapariyāpannaṃ. Yadi hi ‘‘āyasmantā’’ti idaṃ dvivacanaṃ siyā, tappayogānipi kriyāpadāni dvivacanāneva siyuṃ, tathārūpānipi kriyāpadāni na santi. Na hi akkharasamayakovido jhānalābhīpi dibbacakkhunā vassasatampi vassasahassampi samavekkhanto buddhavacane ekampi kriyāpadaṃ dvivacananti passeyya, evaṃ kriyāpadesu dvivacanassābhāvā nāmikapadesu dvivacanaṃ natthi. Nāmikapadesu tadabhāvāpi kriyāpadesu tadabhāvo veditabbo. Sakkaṭabhāsāyaṃ dvīsupi dvivacanāni santi, māgadhabhāsāyaṃ pana natthi.

但是，请听我说：“尊者们，今日是望日十五日。望日时，我们彼此进行净戒。”巴利文中出现两处“尊者们”，如“尊者们，四戒已揭示”等许多地方也有“尊者们”，且不能说“照原文说法”，对此，注释者以“二人说‘尊者们持戒’，三人说‘尊者持戒’”进行解释，实际如此说是正确的，这也是律藏用语。那为何说“佛说语中无双数”呢？确实律藏是佛说语，但作为律仪事宜所用的分类方式，仅是标别，不是全面成熟的复数涵盖。若“尊者们”是双数，那么对应动词也应是双数，但实际上并无这样的动词。并非是文字工巧的使用者，或禅定得力者，或天眼通者经过数百年反复印证，见到佛说语中动词存在双数形式。这表明动词中无双数，名词中无双数的法性亦应了知。摩揭陀语中有双数，而萨伽陀语中没有。

Apica ‘‘puthuvacana’’nti niruttivohāropi ‘‘buddhavacane dvivacanaṃ natthī’’ti etamatthaṃ dīpeti. Tañhi sakkaṭabhāsāyaṃ vuttā dvivacanato bahuvacanato ca visuṃbhūtaṃ vacanaṃ, tattha vā vuttehi atthehi visuṃbhūtassa atthassa vacanaṃ ‘‘puthuvacana’’nti vuccati. Kathamidaṃ sakkaṭabhāsāyaṃ vuttā dvivacanato bahuvacanato ca visuṃbhūtaṃ vacananti ce? Yasmā sakkaṭabhāsāyaṃ ‘‘puthuvacana’’nti vohāro natthi, tasmā idaṃ tehi sakkaṭabhāsāyaṃ vuttehi dvivacanabahuvacanehi visuṃbhūtaatthassa vacananti vuccati. Kathañca pana sakkaṭabhāsāyaṃ vuttehi visuṃbhūtassa atthassa vacananti puthuvacananti ce? Yasmā sakkaṭabhāsāyaṃ dve upādāya dvivacanaṃ vuttaṃ, na ticatupañcādike bahavo upādāya, bahavo pana upādāya bahuvacanaṃ vuttaṃ, na dve upādāya, ayaṃ sakkaṭabhāsāya viseso. Māgadhabhāsāyaṃ pana dviticatupañcādike bahavo upādāya puthuvacanaṃ vuttaṃ, tasmā sakkaṭabhāsāyaṃ vuttehi atthehi visuṃbhūtassa atthassa vacananti puthuvacananti vuccati. Ayaṃ māgadhabhāsāya viseso. Tasmātra puthubhūtassa, puthuno vā atthassa vacanaṃ ‘‘puthuvacana’’nti attho samadhigantabbo.

此外，“新词”这一释义的引申也说明“佛语中没有双数”的意义。在那个萨咖语（即萨迦塔语）里，说的是双数和复数形式均包含的词汇，依据其用法所显现的意义被称为“新词”。如何说呢？因为萨咖语中不存在“新词”这一说法，所以这里所说的是这两种数之间在所表达意义上的差别称为“新词”。又如何说呢？因萨咖语中的“词汇”以两类词尾表达双数，而非像其他语言有三数、四数或五数等多类词尾，反之复数则是以多重词尾呈现，这便是萨咖语的特殊之处。而在摩揭陀语中则有二、三、四、五数等多类词尾表现为新词，所以在摩揭陀语中“新词”是依其意义而称。由此可见，所谓“新词”应当由其新颖的意义而定，也就是新或更新意义的词语。

Idāni ‘‘puriso, purisā, purisa’’nti niruttipiṭakato uddharitanayaṃ nissāya pakatirūpabhūtassa bhūtasaddassa nāmikapadamālā vuccate –

此处“男子”、“多男”、“男子们”等，取自释义藏的这段书写，属于表示明确特征的本体词汇名称语列。

Bhūto, bhūtā. Bhūtaṃ, bhūte. Bhūtena, bhūtehi, bhūtebhi. Bhūtassa, bhūtānaṃ. Bhūtā, bhūtasmā, bhūtamhā, bhūtehi, bhūtebhi. Bhūtassa, bhūtānaṃ. Bhūte, bhūtasmiṃ, bhūtamhi, bhūtesu. Bho bhūta, bhavanto bhūtā.

（示例语列）本体，众生。是本体，诸本体。由本体，以本体等。属于本体，属众生。众生，从本体起，以本体等。属于本体，属众生。于本体中，属本体内，于本体众中。啊，本体啊，汝等为众生。

Atha vā ‘‘bho bhūtā’’iti bahuvacanaṃ viññeyyaṃ. Yathā panettha bhūtaiccetassa pakatirūpassa nāmikapadamālā purisanayena yojitā, evaṃ bhāvakādīnañca aññesañca taṃsadisānaṃ nāmikapadamālā purisanayena yojetabbā. Etthaññāni taṃsadisāni nāma ‘‘buddho’’tiādīnaṃ padānaṃ buddhaiccādīni pakatirūpāni.

或说“啊众生们”表明其复数含义。正如这里的本体某物作为明确特征表述与表达的名称语列，被男子类词汇所连接，修行者及其他相关的同类名称语列，均应依附于相应的男子类名称语列。这里类似的其他词汇如“觉者”等，亦属于表示明确特征的名称语列。

Buddho dhammo saṅgho maggo,

觉者法僧道，

Khandho kāyo kāmo kappo;

蕴身欲口说；

Māso pakkho yakkho bhakkho,

月亮、风、夜叉、食物，

Nāgo megho bhogo yāgo.

蛟龙、云彩、享乐、牺牲。

Rāgo doso moho māno,

贪欲、嗔恨、愚痴、自尊，

Makkho thambho kodho lobho;

污秽、懈怠、愤怒、贪婪；

Hāso vero dāho tejo,

笑声、憎恨、渴望、火焰，

Chando kāso sāso rogo.

欲求、饥渴、喘息、疾病。

Asso sasso isso sisso,

马象驴狮子，

Sīho byaggho rukkho selo;

狮虎树山石；

Indo sakko devo gāmo,

印度天帝村庄，

Cando sūro ogho dīpo.

月日风火灯；

Passo yañño cāgo vādo,

眼舌牺牲辞争，

Hattho patto soso gedho;

手足掌脚龟。

Somo yodho gaccho accho,

酥摩是战士，是弓箭手，

Geho māḷo aṭṭo sālo.

家室是地区，是八座村庄。

Naro nago migo saso,

人是野兽，是猎物，是兔子，

Suṇo bako ajo dijo;

猪是野兽，是水牛，是田鼠；

Hayo gajo kharo saro,

马是大象，是驴，是羚羊，

Dumo talo paṭo dhajo.

大猪是山顶，是旗帜。

Urago paṭago vihago bhujago,

蛇、蜥蜴、飞禽、蟒蛇，

Kharabho sarabho pasado gavajo;

野猪、羊、鹿、野牛；

Mahiso vasabho asuro garuḷo,

野牛、水牛、阿修罗、角鹰，

Taruṇo varuṇo baliso paligho.

青年、风神、强力者、猛兽。

Sālo dhavo ca khadiro,

梭梭木、杨树，

Godhumo saṭṭhiko yavo;

谷物、小米、大麦。

Kaḷāyo ca kulattho ca,

坎染若与族属，

Tilo muggo ca taṇḍulo.

粟米、糙米也如是。

Khattiyo brāhmaṇo vesso,

刹帝利、婆罗门、婢女，

Suddo dhutto ca pukkuso;

净净、秽秽、丈夫；

Caṇḍālo patiko paṭṭho,

贱民、奴隶、牝犬，

Manusso rathiko ratho.

人、车夫与战车。

Pabbajito gahaṭṭho ca,

出家者与在家者，

Goṇo oṭṭho ca gadrabho;

有畜生和奴婢，

Mātugāmo ca orodho,

还有母家人等，

Iccādīni vibhāvaye.

诸此诸类加以分别解说。

Kecettha vadeyyuṃ ‘‘nanu bho ‘orodhā ca kumārā cā’ti pāṭhassa dassanato orodhasaddo itthiliṅgo’’ti? Tanna, tattha hi ‘‘orodhā’’ti idaṃ okārantapulliṅgameva, nā’kārantitthiliṅgaṃ, tumhe pana ‘‘ākārantitthiliṅga’’nti maññamānā evaṃ vadatha, na panidaṃ ākārantitthiliṅgaṃ, atha kho ‘‘mātugāmā’’tipadaṃ viya bahuvacanavasena vuttamākārantapadanti. Nanu ca bho sammohavinodaniyādīsu orodhasaddassa itthiliṅgatā pākaṭā, kathanti ce? ‘‘Rukkhe adhivatthā devatā therassa kuddhā paṭhamameva manaṃ palobhetvā ‘ito te sattadivasamatthake upaṭṭhāko rājā marissatī’ti supine ārocesi. Thero taṃ kathaṃ sutvā rājorodhānaṃ ācikkhi. Tā ekappahāreneva mahāviravaṃ viraviṃsū’’ti. Ettha hi ‘‘rājorodhāna’’nti vatvā ‘‘tā’’ti vuttattāva orodhasaddassa itthiliṅgatā pākaṭāti? Tanna, atthassa duggahaṇato. Duggahito hi ettha tumhehi attho, ettha pana orodhasaddena itthipadatthassa kathanato itthipadatthaṃ sandhāya ‘‘tā’’ti vuttattā ‘‘tā itthiyo’’ti ayamevattho. Tumhe pana amātāpitarasaṃvaddhattā ācariyakule ca anivuṭṭhattā etaṃ sukhumatthamajānantā yaṃ vā taṃ vā mukhārūḷhaṃ vadatha.

有人或谓：“难道‘母家人’与‘少年’不是相同范畴吗？”这从语言教义中观察‘母家人’之词属阳性，非阴性。尔等误以为其为阴性，则错误。其实‘母家人’此词乃复数形式，故为阳性派生词。且在《正行破惑》等论，阴性词‘少年’与‘母家人’区别明显。若辩曰：‘树上有神祇，长老震怒，初次便心起贪念，梦中说：‘此处有七日守护，王色欲已亡’，长老闻言便斥责王之色欲。这是一次小吵，却极其猛烈。’如以‘王之色欲’呼称，‘彼’作为代词，与阴性相符，故此处‘色欲’为阴性从句明显。此是言意难以概括者。此意在于尔等解读时词义不同，‘她’指代阴性，因此说明‘她’即指女子。尔等处于未成年人，亦未习师门戒律，必须谨慎发现此类细微差别，不可随意妄言。

Bhuñjanatthaṃ kathanatthaṃ, mukhaṃ hotīti no vade;

单说‘食用’‘陈述’‘有口’之意时，并非泛指嘴巴。

Yaṃ vā taṃ vā mukhārūḷhaṃ, vacanaṃ paṇḍito naroti.

或者是这个，或者是那个口头上升起的言辞，聪慧的世人都会这样说。

Na mayaṃbho yaṃ vā taṃ vā mukhārūḷhaṃ vadāma, aṭṭhakathācariyānaññeva vacanaṃ gahetvā vadāma, aṭṭhakathāyeva amhākaṃ paṭisaraṇaṃ , na mayaṃ tumhākaṃ saddahāmāti. Amhākaṃ saddahatha vā mā vā, mā tumhe ‘‘aṭṭhakathācariyānaññeva vacanaṃ gahetvā vadāmā’’ti aṭṭhakathācariye abbhācikkhatha. Na hi aṭṭhakathācariyehi ‘‘orodhasaddo itthiliṅgo’’ti vuttaṭṭhānamatthi, tasmāpi aṭṭhakathācariye abbhācikkhatha, na yuttaṃ buddhādīnaṃ garūnamabbhācikkhanaṃ mahato anatthassa lābhāya saṃvattanato. Vuttañhetaṃ bhagavatā ‘‘attanā duggahitena amhe ceva abbhācikkhati, bahuñca apuññaṃ pasavati, tato attānañca khaṇatī’’ti.

我们并非说各种口头上升起的言辞，而是只采纳注疏老师们的言说而发言，注疏正是我们的依止，我们并不信赖你们。无论是我们信赖与否，或你们‘我们只采纳注疏老师们的言说’这句话，须由注疏老师亲自说明。因为注疏老师中并无‘男性指示词或女性指示词’之言说立场，所以请注疏老师们亲自说明。宣说佛及圣者所作时，不合于诸大长处而出于大害利，因此须经亲自说明。佛言：‘由于自身的恶作业，我和你们都受亲自说明所苦，且多造非福，因而自己也陷于穷苦。’

Evaṃ abbhācikkhanassa ayuttataṃ sāvajjatañca dassetvā punapi te idaṃ vattabbā – jātakaṭṭhakathāyampi tumhehi āhaṭaudāharaṇasadisaṃ udāharaṇamatthi, taṃ suṇātha. Kosiyajātakaṭṭhakathāyañhi ‘‘satthā jetavane viharanto ekaṃ sāvatthiyaṃ mātugāmaṃ ārabbha kathesi. Sā kirekassa saddhassa pasannassa upāsakabrāhmaṇassa brāhmaṇī dussīlā pāpadhammā’’ti pāṭho dissati. Ettha hi ‘‘mātugāmaṃ ārabbha kathesī’’ti vatvā ‘‘sā’’ti vuttattā tumhākaṃ matena mātugāmasaddo itthiliṅgoyeva siyā, na pulliṅgo, kimidaṃ aṭṭhakathāvacanampi na passatha, tadeva pana aṭṭhakathāvacanaṃ passatha, kiṃ sā eva aṭṭhakathā tumhākaṃ paṭisaraṇaṃ, na tadaññāti.

如此亲自说明的不适当和其产生的病态示现之后，应再次说：即便在《本生故事注疏》中，你们也会遇到和注释相同的例子，请听。关于拘尸那本生注疏有文曰：‘佛在祇树给孤独园时，于释迦族城附近的一处母姓村讲说。有一位虔诚的近事婆罗门及其恶行婆罗门女。’这里说‘于母姓村讲说’时，由于‘她’字的用法，对应你们的看法，这‘母姓村’词应为女性指示形式，而非男性指示形式。既然你们不能理解这点，请看注疏用语。为何说‘她’是女性呢？因你们不懂注疏使你不能依止它。

Yadi tāsaddaṃ apekkhitvā orodhasaddassa itthiliṅgattamicchatha, etthāpi sāsaddamapekkhitvā mātugāmasaddassa itthiliṅgattamicchathāti. Evaṃ vuttā te niruttarā appaṭibhānā maṅkubhūtā pattakkhandhā adhomukhā pajjhāyeyyuṃ. Etthāpi mātugāmasaddena itthipadatthassa kathanato itthipadatthaṃ sandhāya ‘‘sā’’ti vuttattā ‘‘sā itthī’’ti ayamevattho. Katthaci hi padhānavācakena pulliṅgena napuṃsakaliṅgena vā samānādhikaraṇassa guṇasaddassa abhidheyyaliṅgānuvattittāpulliṅgavasena vā napuṃsakaliṅgavasena vā niddisitabbattepi liṅgamanapekkhitvā itthipadatthamevāpekkhitvā itthiliṅganiddeso dissati. Taṃ yathā? ‘‘Idha visākhe mātugāmo susaṃvihitakammantā hoti saṅgahitaparijanā bhattumanāpaṃ carati, sambhataṃ anurakkhatī’’ti ca, ‘‘ko nu kho bhante hetu ko paccayo, yena midhekacco mātugāmo dubbaṇṇā ca hoti durūpā supāpikā dassanāya, daliddā ca hoti appassakā appabhogā appesakkhā ca. Idha mallike ekacco mātugāmo kodhanā hoti upāyāsabahulā, appampi vuttā samānā abhisajjati kuppati byāpajjati patitthiyati kopañca dosañca appaccayañca pātukarotī’’ti ca, ‘‘taṃ kho pana bhikkhave itthiratanaṃ rañño cakkavattissa pubbuṭṭhāyinī pacchānipātinī kiṃkārapaṭissāvinī’’ti ca ime payogā.

如果考虑此词，错误地认为男性指示音节的女性指示词是不妥当的，那么即使考虑言语，也不合于‘母姓村’是女性指示词的理解。这样说，你们就不会能灵巧学会朗读，且渐生误会、心意下倾迷乱。即使以‘母姓村’称呼女性词义，结论仍为‘她’即‘女性’，这是该义所在。某些情况下，用示意词配以男性或非男性指示词的同一语境中的词，虽该词的性别应明定，然若不依照指示词的性别而以词义为依据，则显示女性指示词意义。如何例如？‘在维萨卡月期间，母姓村是勤行处，养活聚集之家口，受到看护。’又说：‘为何，尊者，此处缘由？有一位母姓村，行为恶劣，容貌丑陋，视为有罪，食饮不洁，难以信任。’又说：‘有一位玛丽嘉村民愤怒多病，曾有人指出他及其品性一般，易怒，发病，住院，易生忿恨、嗔恨及恶缘。’又说：‘这自然是女君王之母，是一位过去世的皇帝、世界主统治者之祖母，叱责金枝玉叶的庄严与复杂。’此等用法即是例证。

Katthaci pana padhānavācakena napuṃsakaliṅgena samānādhikaraṇassa guṇasaddassa abhidheyyaliṅgānuvattittā napuṃsakaliṅgavasena niddisitabbattepi liṅgamanapekkhitvā purisapadatthamevāpekkhitvā pulliṅganiddeso dissati. Taṃ yathā? ‘‘Pañca paccekabuddhasatāni imasmiṃ isigilismiṃ pabbate ciranivāsino ahesuṃ. Taṃ kho pana rañño cakkavattissa pariṇāyakaratanaṃ ñātānaṃ pavesetā aññātānaṃ nivāretā’’ti. Katthaci padhānavācakena liṅgattayena samānādhikaraṇassa guṇasaddassa abhidheyyaliṅgānurūpaṃ niddeso dissati. Taṃ yathā? Sā itthī ‘‘sīlavatī kalyāṇadhammā. Aṭṭhahi kho nakulamāte dhammehi samannāgato mātugāmo kāyassa bhedā parammaraṇā manāpakāyikānaṃ devānaṃ sahabyataṃ upapajjati. Saddho purisapuggalo, saddhaṃ kulaṃ, cittaṃ dantaṃ sukhāvaha’’nti.

有时配以示意词和非男性指示词的同一语境中虽词性须按非男性形式定，但若以词义观择男性指示词，则显现男性指示词意义。如何例如？‘五位独觉佛的百余众生，长住于此华丽山上。’又说：‘这自然是大世界主的近亲及远族阻止者。’某些配以示意及性别相符之词，将显现对应性别意义。例如：‘她是位女性，有好道德、美好品质。八十八个家族中的母姓村，因具备清净功德，受命气亡和疾病所害，获得天人伴随，信服贤士，信族群，心柔顺，得乐趣。’

Seyyaiti saddo pana yebhuyyena okārantabhāve ṭhatvā liṅgattayānukūlo bhavati ekākāreneva tiṭṭhanato. Kathaṃ? Seyyo amitto matiyā upeto. Esāva pūjanā seyyo, ekāhaṃ jīvitaṃ seyyo.

当此词声尾相同，意合助益性别时，会以单声母而立，因这是更佳、无敌于意念的表达。此种敬礼重要，是比生命更为珍贵的。

‘‘Dhammena ca alābho yo,

“遵行法则而得不到利益者，

Yo ca lābho adhammiko;

以及因违背法则而获取利益者；

Alābho dhammiko seyyo,

无疑，遵行法则而无所获者较为高尚，

Yañce lābho adhammiko.

胜过违背法则而获利者。

Yaso ca appabuddhīnaṃ, viññūnaṃ ayaso ca yo;

对于愚昧者而言，声誉是短暂的；而智慧者所获得的财富才是真正的财富；

Ayasova seyyo viññūnaṃ, na yaso appabuddhinaṃ.

智慧者的财富胜过愚昧者的声誉。”

Dummedhehi pasaṃsā ca, viññūhi garahā ca yā;

愚者所称赞的，智者则嫌弃；

Garahāva seyyo viññūhi, yañce bālappasaṃsanā.

若是愚人所称赞，智者则嫌弃更甚。

Sukhañca kāmamayikaṃ, dukkhañca pavivekikaṃ;

快乐为欲乐义，痛苦为分别义；

Pavivekaṃ dukkhaṃ seyyo, yañce kāmamayaṃ sukhaṃ.

分别之苦胜过，若是快乐仅为欲乐。

Jīvitañca adhammena, dhammena maraṇañca yaṃ;

生命若违法，死亡若合法；

Maraṇaṃ dhammikaṃ seyyo, yañce jīve adhammika’’nti.

则合乎法之死亡胜过，生命若违法。

Evamayaṃ seyya iti saddo okārantabhāve ṭhatvā liṅgattayānukūlo bhavati. Katthaci pana ākārantabhāve ṭhatvā itthiliṅgānukūlo dissati ‘‘itthīpi hi ekacciyā, seyyā posa janādhipā’’ti. Niggahītanto pana hutvā napuṃsakaliṅgānukūlo apasiddho. Evaṃpakāre payoge kiṃ tumhe na passathāti. Evaṃ vuttā ca te niruttarāva bhavissanti.

「如此说‘床榻’一词，在结尾是元音的情况下，配合性别多为中性（双性）使用。如若在辅音结尾的形态，女性性别也可合用，如‘女性也是有些，床榻是孩子家的主妇’。而从否定表达（‘不被接纳’的形态）看，成了辅音结尾形式时则不适用于男性性别，不能被认可。诸如此类用例，你难道还不理解吗？如此说明后，你们不会再有反驳。」

Sacepi te ettha evaṃ vadeyyuṃ ‘‘tattha tattha suttappadese aṭṭhakathādīsu ca ‘mātugāmo’ti vā ‘mātugāmenā’ti vā okārantapulliṅgabhāvena mātugāmasaddassa dassanato pulliṅgabhūtaṃ mātugāmasaddaṃ anapekkhitvā itthipadatthameva apekkhitvā ‘‘sā itthī’’ti itthīsaddena sāsaddassa sambandhaggahaṇaṃ mayaṃ sampaṭicchāma, ‘orodho’ti vā ‘orodhenā’ti vā okārantapulliṅgabhāvena ṭhitassa orodhasaddassa adassanato pana tumhehi vuttaṃ purimatthaṃ na sampaṭicchāmā’’ti. Tadā tesaṃ imāni vinayapāḷiyaṃ āgatapadāni dassetabbāni ‘‘tena kho pana samayena rājā udeno uyyāne paricāresi saddhiṃ orodhena, atha kho rañño udenassa orodho rājānaṃ udenaṃ etadavocā’’ti. Evaṃ imāni suttapadāni dassetvā suttanipātaṭṭhakathāyaṃ ‘‘rāmo nāma rājā kuṭṭharogī orodhehi ca nāṭakehi ca jigucchamāno’’ti vacanañca dassetvā ‘‘gacchatha tumhe garukulamupagantvā bhagavato saddhammassa ciraṭṭhitatthaṃ sādhukaṃ padabyañjanāni uggaṇhathā’’ti uyyojetabbā.

「即使你们要说，在那处，听闻处和注疏中，或用‘母家走入’或‘从母家走入’等词尾为辅音结尾而是阳性，显示‘母家走入’一词本应以阳性形态出现，然仅关注女性词义，采用女性词尾形式‘她’而言与词义紧密相连，这一点我们认可。至于‘障碍’或‘障碍借格’等辅音结尾阳性词形，未见你们引用错误的经文为证明确认这点」，此时应当显现巴利文律藏中的法句：「当时，王乌甸诺在园中一起巡视，有障碍，后来王乌甸诺对王说此乃障碍。」又说明经文段落：“有名为罗摩的王患口疮，因障碍与剧场而困扰”，并叮嘱说：“你们去拜访高贵家族，安住于世尊教法长久清净之地，传诵正言”。此时则当申释上述经文及注疏。」

Idāni mātugāmasaddādīsu kiñci vinicchayaṃ vadāma – mātugāmasaddo ca orodhasaddo ca dārasaddo cāti ime itthipadatthavācakāpi samānā ekantena pulliṅgā bhavanti. Tesu dārasaddassa ekasmiṃ atthe vattamānassāpi bahuvacanakattameva saddasatthavidū icchanti, na ekavacanakattaṃ. Mayaṃ pana dārasaddassa ekasmiṃ atthe ekavacanakattaṃ, yebhuyyena pana bahuvacanakattaṃ anujānāma, bavhatthe vattabbameva natthi. Pāḷiyañhi dārasaddo yebhuyyena bahuvacanako bhavati, ekavacanako appo. Tatrime payogā –

「现在对‘母家走入’等词作一解释：‘母家走入’词与‘障碍’词和‘丈夫’词，即这些表达女性意义的词，其均为唯一指女性的词，且统成阳性单数形。对于‘丈夫’一词，不论词义为何，有学问者皆希望使用复数形态，而非单数。然我们对‘丈夫’词使用单数形态，因为较常用复数形态而批准之，唯以单数为限，且非反对。巴利文中‘丈夫’词多用复数，单数少用。此三表达用例如下——」

‘‘Dāsā ca dāsyo anujīvino ca,

「‘奴隶以及奴隶主人，’

Puttā ca dārā ca mayañca sabbe;

‘子女与妻子，我们全都；’

Dhammañcarāmapparalokahetu,

‘修习法行远离奔波为后来生缘，’

Tasmā hi amhaṃ daharā na miyyare’’ti ca,

因此，那些少年不至于死亡；

‘‘Yo ñātīnaṃ sakhīnaṃ vā, dāresu paṭidissati;

“他若出现在亲属或好友之间，

Sahasā sampiyāyena, taṃ jaññāvasalo itī’’ti ca,

便会被迅速亲近的人们称为有德之人。”

‘‘Sehi dārehi’santuṭṭho, vesiyāsu padissati;

“他与那些亲友和谐相处，常现于集会，

Dissati paradāresu, taṃ parābhavato mukha’’nti ca,

在外亲友中显现其卓越的面貌。”

‘‘Puttesu dāresu ca yā apekkhā’’ti ca byāse, samāse pana ‘‘puttadārā disā pacchā, puttadārehi mattano’’ti ca evamādayo bahuvacanappayogā bahavo bhavanti.

“他在儿子亲属中受到关注。”此外，当“子亲所在之处，子亲与其同在”之类用法合成时，复数用法甚多。

Ekavacanappayogā pana appā. Seyyathidaṃ? ‘‘Garūnaṃ dāre, dhammaṃ care yopi samuñjakaṃ care, dārañca posaṃ dadamappakasmi’’nti ca,

单数的用法反而不合适。例如说：‘应当敬护妻子，修持法行，亦应节制，且应供养妻子，不至于轻慢’，

‘‘Ye gahaṭṭhā puññakarā, sīlavanto upāsakā;

又说：‘那些在家中积资积德的，持守戒律的近事男，

Dhammena dāraṃ posenti, te namassāmi mātalī’’ti ca,

以正法供养妻子者，我向其致敬’；

‘‘Paradāraṃ na gaccheyyaṃ, sadārapasuto siya’’nti ca,

又说：‘不可亲近他人妻子，应当常戒疏远’；

‘‘Yo icche puriso hotuṃ, jātiṃ jātiṃ punappunaṃ;

又说：‘若有人愿意一再生生世世为人，

Paradāraṃ vivajjeyya, dhotapādova kaddama’’nti ca

应远离他人妻子，如同远离脏污脚垢一般的恶行’。

Evamādayo ekavacanappayogā appā.

如此，一语形用者少。

Samāhāralakkhaṇavasena panesa dārasaddo napuṃsakaliṅgekavacanopi katthaci bhavati. ‘‘Ādāya puttadāraṃ. Puttadārassa saṅgaho’’iti evaṃ idha vuttappakārena liṅgañca atthañca sallakkhetvā ‘‘puriso purisā’’ti pavattaṃ purisasaddanayaṃ nissāya sabbesaṃ ‘‘bhūto bhāvako bhavo’’tiādīnaṃ bhūdhātumayānaṃ aññesañcokārantapadānaṃ nāmikapadamālāsu saddhāsampannehi kulaputtehi saddhammaṭṭhitiyā kosallamuppādetabbaṃ.

然而，作为聚合特征，有时男子称谓中不一定含有阳性标志。“带去子”的含义是“子之带”，“带子之聚合”，依此可辨别词性和义理，以此类推在此语境中称为“人”者，依男子称谓发出。依此“人”一词发出后，基于诸如“成就、持有、存在”等动词词义，乃至其他诸动词，在信德圆满的世家子弟中，应当以正法坚定地巧妙确立此名词列的运用。

Kiṃ pana sabbāni okārantapadāni purisanaye sabbappakārena ekasadisāneva hutvā paviṭṭhānīti? Na paviṭṭhāni. Kānici hi okārantapadāni purisanaye sabbathā paviṭṭhāni ca honti, ekadesena paviṭṭhāni ca, kānici okārantapadāni purisanaye ekadesena paviṭṭhāni ca honti, ekadesena na paviṭṭhāni ca, kānici okārantapadāni purisanaye sabbathā appaviṭṭhāneva. Tatra katamāni kānici okārantapadāni purisanaye sabbathā paviṭṭhāni ca honti, ekadesena paviṭṭhāni ca? ‘‘Saro vayo ceto’’tiādīni. Saroiti hi ayaṃsaddo ususaddasaravanaakārādisaravācako ce, purisanaye sabbathā paviṭṭho. Rahadavācako ce, manogaṇapakkhikattā purisanaye ekadesena paviṭṭho. Vayoiti saddo parihānivācako ce, purisanaye sabbathā paviṭṭho. Āyukoṭṭhāsavācako ce, manogaṇapakkhikattā purisanaye ekadesena paviṭṭho. Ceto iti saddo yadi paṇṇattivācako, purisanaye sabbathā paviṭṭho. Yadi pana cittavācako, manogaṇapakkhikattā purisanaye ekadesena paviṭṭho. Manogaṇo ca nāma –

但若问诸所有指示他物的词皆以“人”名而言，是否全然一致运用？答案非如此。因何？部分他指词于“人”名中总是附着，一部分为一类附着，部分仅有一类附着，部分一类无附着，部分诸类皆无附着。在此，哪些他指词于“人”名上总为附着，哪些部分附着呢？例如“saro（骨）”、“vayo（寿命）”、“ceto（心）”等。骨骨骼声音及其延伸语义总是与“人”名相应。表隐语义者则依灵知慧僧团部分相应于“人”名。寿命词表示消亡语义时，总与“人”名相应。年数秩序等表达，依灵知慧部分与“人”名相应。若“心”一词表达非附带义，常与“人”名相应；若表示意念，则依灵知慧部分对应“人”名。所谓灵知亦即——

Mano vaco vayo tejo,

心、语、寿命、火光，

Tapo ceto tamo yaso;

苦行、心念、暗无、声誉；

Ayo payo siro chando,

铁、水、头、渴望，

Saro uro raho aho –

‘苦、热、忧’等词是呼喊词，表达内心的痛苦和烦恼。

Ime soḷasa.

这十六种（词类形式）是语法上所有相应的词形变化。

Idāni yathāvuttassa pākaṭīkaraṇatthaṃ manasaddādīnaṃ nāmikapadamālaṃ kathayāma –

现在为了说明正法的显现，说明依心声而变化的词根名词词形变化。

Mano , manā. Manaṃ, mano, mane. Manasā, manena, manehi, manebhi. Manaso, manassa, manānaṃ. Manā, manasmā, manamhā, manehi, manebhi. Manaso, manassa, manānaṃ. Manasi, mane, manasmiṃ, manamhi, manesu. Bho mana, bhavanto manā.

【意】之格变化：（第一格）『意』（单数）、『诸意』（复数）；（第二格）『意』（单数）、『意』（单数异形）、『诸意』（复数）；（第三格）『以意』（单数）、『以意』（单数异形）、『以诸意』（复数）、『从诸意』（复数异形）；（第四、六格）『属意』（单数）、『属意』（单数异形）、『属诸意』（复数）；（第五格）『自意』（单数）、『离意』（单数异形）、『从意』（单数又一异形）、『以诸意』（复数）、『从诸意』（复数异形）；（第七格）『于意中』（单数）、『于意』（单数异形）、『在意中』（单数又一异形）、『处意』（单数又一异形）、『于诸意中』（复数）；（第八格）『喂，意啊』（单数）、『尊者们，诸意啊』（复数）。

Atha vā ‘‘bho manā’’iti bahuvacanampi ñeyyaṃ. Evaṃ vaco, vacā. Vacaṃ, vaco, vace. Vacasātiādinā nāmikapadamālā yojetabbā. Ahasaddassa pana bhummekavacanaṭṭhāne ahasi, ahe, ahasmiṃ, ahamhi, ahu, ahanīti yojetabbā.

又如称呼式的复数『噢，心啊』，以及引申到『话』、『语言』等词，如『语』的不同词形变化发生时，应以其词尾变化连结。如『日』字应在单数主格位置换成『aha』，相应词形有『ahasi』『ahe』『ahasmī』『ahamhi』『ahu』『ahani』等，应依其结构连接变化。

Idāni rūpantaravisesadassanatthaṃ napuṃsakaliṅgassa manasaddassapi nāmikapadamālaṃ vadāma, aṭṭhāne ayaṃ kathitāti na codetabbaṃ.

现今为了说明色相变化，说明无男性特征的『心』的词根名词形态变化。此处所讲的不能作为找缺处提问。

Manaṃ, manāni, manā. Manaṃ, manāni, mane. Manena, manehi, manebhi. Manassa, manaso, manānaṃ. Manā, manasmā, manamhā, manehi, manebhi. Manassa, manaso, manānaṃ. Mane, manasmiṃ, manamhi, manesu. Bho mana, bhavanto manā. Atha vā ‘‘bho manāni, bho manā’’evampi bahuvacanaṃ veditabbaṃ. Evamuttaratrāpi nayo.

【意】（中性）之格变化：（第二格）『意』（单数）、『诸意』（复数异形）、『诸意』（复数）；（第二格宾格）『意』（单数）、『诸意』（复数异形）、『诸意』（复数）；（第三格）『以意』（单数）、『以诸意』（复数）、『从诸意』（复数异形）；（第四、六格）『属意』（单数）、『属意』（单数异形）、『属诸意』（复数）；（第五格）『自意』（单数）、『离意』（单数异形）、『从意』（单数又一异形）、『以诸意』（复数）、『从诸意』（复数异形）；（第六格）『属意』（单数）、『属意』（单数异形）、『属诸意』（复数）；（第七格）『于意』（单数）、『在意中』（单数异形）、『处意』（单数又一异形）、『于诸意中』（复数）；（第八格呼格）『喂，意啊』（单数）、『尊者们，诸意啊』（复数）。或者，『喂，诸意啊』、『喂，诸意』亦应知为复数形。此后余处亦准此例推广。

Ettha ca pulliṅgassa manasaddassa paccattakaraṇasampadānasāmibhummavacanāni mano manasā manaso manasīti rūpāni ṭhapetvā yāni sesāni, napuṃsakaliṅgassa ca manasaddassa paccattavacanāni ‘‘manaṃ manānī’’ti rūpāni ca, aṭṭhamyopayogavacanānaṃ ‘‘manaṃ manānī’’ti rūpadvayañca ṭhapetvā yāni sesāni, tāni sabbāni kamato samasamāni.

这里论及阳性名词『mana』一词，说明它所用的各种单数主格等词尾形式，如『mano』『manasā』『manaso』『manānaṃ』都应置于词形种类中；同时对中性名词『mana』的单数主格形式『manaṃ』『manānī』等也进行了类似的分类。其所列全部皆符合相同用法规律。

Keci okāranto manoiti saddo napuṃsakaliṅgoti vadanti, te vattabbā – yadi so napuṃsakaliṅgo siyā, tassadisehi vaco vayotiādisaddehipi napuṃsakaliṅgeheva bhavitabbaṃ, na ‘‘te napuṃsakaliṅgā’’ti garū vadanti, ‘‘pulliṅgā’’icceva vadanti. Yasmā ca pāḷiyaṃ ‘‘kāyo anicco; mano anicco’’ti ca ‘‘kāyo dukkho, mano dukkho’’ti ca ‘‘nicco vā anicco vāti anicco bhante’’ti ca evamādayo pulliṅgappayogā bahavo diṭṭhā. Tena ñāyati manosaddo ekantena pulliṅgoti. Yadi pana napuṃsakaliṅgosiyā, ‘‘anicco dukkho’’ti evamādīni taṃsamānādhikaraṇāni anekapadasatānipi napuṃsakaliṅgāneva siyuṃ. Na hi tāni napuṃsakaliṅgāni, atha kho abhidheyyaliṅgānuvattakāni vāccaliṅgāni. Evaṃ manosaddassa pulliṅgatā paccetabbāti, sace manosaddo napuṃsakaliṅgo na hoti, kathaṃ ‘‘manānī’’ti napuṃsakarūpaṃ dissatīti? Saccaṃ ‘‘manānī’’ti napuṃsakaliṅgameva, tathāpi manogaṇe pamukhabhāvena gahitassokārantassa manasaddassa rūpaṃ na hoti. Atha kiñcarahīti ce? Cittasaddena samānaliṅgassa samānasutittepi manogaṇe apariyāpannassa niggahītantasseva manasaddassa rūpaṃ. Manasaddo hi punnapuṃsakavasena dvidhā bhijjati ‘‘mano manaṃ’’iti yathā ‘‘ajjavoajjava’’nti. ‘‘Mano ce nappadussati. Santaṃ tassa manaṃ hotī’’ti hi pāḷi. Yadi ca so manosaddo napuṃsakaliṅgo na hoti.

有人认为『mano』为中性词，若然，则该词所处的相关语句，如含有的『vayoti』等动词尾，亦应改作中性相应形式，而不应以阳性语尾出现。这种认为为中性的用法多见于经文中如『kāyo anicco』『mano anicco』、『kāyo dukkho』『mano dukkho』、『nicco vā anicco vāti anicco bhante』等表达，说明『mano』一词理应视为阳性。如果如说其为中性，则如『anicco dukkho』等相关句子以多种词语配合出现时，应皆为中性配合，然实际并非如此，该词在语法上并不属于多种中性形态，这说明了『mano』应归于阳性范畴。既然『mano』属于阳性，若否认『manānī』为中性形态，怎会出现该词的女性形态？确实『manānī』属于中性形态，然而在『mano』词群中作为主体承担意涵时，并不存在其对应的阳性形式。若问为何？此乃心识音节在名词性别上属于一个未完全展开的范畴，故而该音节存在类似于动词两性分化方式的双重形态，比如『mano』『manaṃ』，类比于『ajjavo ajjava』的形式。同时经文云：『若『mano』不动摇，其『manaṃ』即为清净安静』。如果此音节不是中性，则说明了上述现象的存在。

‘‘Garu cetiyapabbatavattaniyā,

『在庄严的舍利塔山附近，』

Pamadā pamadā pamadā vimadaṃ;

『懈怠啊，懈怠啊，懈怠啊，令人厌恶的懈怠；』

Samaṇaṃ sunisamma akā hasitaṃ,

『出家人坚守正法，绝不取笑他人，』

Patitaṃ asubhesu munissa mano’’ti

“心堕污秽者，为圣者所破”

Ettha manosaddena samānādhikaraṇo ‘‘patita’’nti saddo napuṃsakaliṅgabhāvena kasmā sannihito. Yasmā ca samānādhikaraṇapadaṃ napuṃsakaliṅgabhāvena sannihitaṃ, tasmā saddantarasannidhānavasena manosaddo napuṃsakaliṅgoti ñāyatīti? Tanna, samānādhikaraṇapadassa sabbattha liṅgavisesājotanato. Yadi hi samānādhikaraṇapadaṃ sabbattha liṅgavisesaṃ joteyya, ‘‘cattāro indriyānī’’ti etthāpi ‘‘cattāro’’ti padaṃ indriyasaddassa pulliṅgattaṃ kareyya, na ca kātuṃ sakkoti. Indriyasaddo hi ekantena napuṃsakaliṅgo. Yadi tumhe ‘‘patita’’nti samānādhikaraṇapadaṃ nissāya manosaddassa napuṃsakaliṅgattamicchatha, ‘‘cattāro indriyānī’’ti etthapi ‘‘cattāro’’ti samānādhikaraṇapadaṃ nissāya indriyasaddassa pulliṅgattaṃ icchathāti. Na mayaṃ bho indriyasaddassa pulliṅgattaṃ icchāma, atha kho napuṃsakaliṅgattaṃyeva icchāma, ‘‘cattāro’’ti padaṃ liṅgavipallāsavasena ṭhitattā ‘‘cattārī’’ti gaṇhāma, tasmā ‘‘cattāri indriyānī’’ti atthaṃ dhāremāti. Yadi evaṃ ‘‘patitaṃ asubhesu munissa mano’’ti etthāpi ‘‘patita’’nti padaṃ liṅgavipallāsavasena ṭhitanti mantvā ‘‘patito’’ti atthaṃ dhārethāti. Na dhārema ettha liṅgavipallāsassa anicchitabbato. Yadi hi manosaddo pulliṅgo siyā, taṃsamānādhikaraṇapadaṃ ‘‘patito’’ti vattabbaṃ siyā. Kimācariyo evaṃ vattuṃ na jāni, jānamāno eva so ‘‘patito’’ti nāvoca, ‘‘patita’’nti panāvoca, tena ñāyati ‘‘manosaddo napuṃsakaliṅgo’’ti. Mā tumhe evaṃ vadetha, samānādhikaraṇapadaṃ nāma katthaci padhānaliṅgamanuvattati, katthaci nānuvattati, tasmā na taṃ liṅgavisesajotane ekantato pamāṇaṃ. ‘‘Mātugāmo, orodho, āvuso visākha, ehi visākhe, cittāni aṭṭhīnī’’ti evamādirūpavisesoyeva pamāṇaṃ. Yadi samānādhikaraṇapadeyeva liṅgaviseso adhigantabbo siyā, ‘‘cattāro ca mahābhūtā’’tiādīsu liṅgavavatthānaṃ na siyā. Yasmā evamādīsupi ṭhānesu liṅgavavatthānaṃ hotiyeva. Kathaṃ? ‘‘Cattāro’’ti pulliṅgaṃ ‘‘mahābhūtā’’ti napuṃsakanti, tasmā ‘‘patitaṃ asubhesu munissa mano’’ti etthāpi ‘‘patita’’nti napuṃsakaliṅgaṃ ‘‘mano’’ti pulliṅganti vavatthānaṃ bhavatīti. Idaṃ sutvā te tuṇhī bhavissanti. Tato tesaṃ tuṇhībhūtānaṃ idaṃ vattabbaṃ – yasmā manogaṇe pavattānaṃ padānaṃ samānādhikaraṇapadāni katthaci napuṃsakavasena yojetabbāni, tasmā manogaṇe pamukhassa manosaddassapi samānādhikaraṇapadāni katthaci napuṃsakavasena yojitāni. Tathā hi pubbācariyā ‘‘saddhammatejavihataṃ vilayaṃ khaṇena, veneyyasattahadayesu tamo’payāti. Dukkhaṃ vaco etasminti dubbaco. Avanataṃ siro yassa soyaṃ avaṃsiro, appakaṃ rāgādi rajo yesaṃ paññāmaye akkhimhi te apparajakkhā’’tiādinā saddaracanaṃ kubbiṃsu, na pana tehi vaco siro rajosaddādīnaṃ napuṃsakaliṅgattaṃ vibhāvetuṃ īdisī saddaracanā katā, atha kho siromanosaddānaṃ manogaṇe pavattānaṃ pulliṅgasaddānaṃ katthacipi īdisānipi liṅgavipallāsavasena ṭhitāni samānādhikaraṇapadāni hontīti paresaṃ jānāpanādhippāyavatiyā anukampāya viracitā. Etthāpi tumhākaṃ matena manosaddassa napuṃsakaliṅgatte sati vaco siro iccādayopi napuṃsakaliṅgattamāpajjanti napuṃsakaliṅgavasena samānādhikaraṇapadānaṃ niddiṭṭhattā. Kiṃ panetesampi napuṃsakaliṅgattaṃ icchathāti. Addhā te idampi sutvā nibbeṭhetumasakkontā tuṇhī bhavissanti. Kiñcāpi te aññaṃ gahetabbakāraṇaṃ apassantā evaṃ vadeyyuṃ ‘‘yadi bho mano saddo napuṃsakaliṅgona hoti, kasmā veyyākaraṇā ‘manosaddo napuṃsakaliṅgo’ti vadantī’’ti? Te vattabbā – yadi tumhe veyyākaraṇamataṃ gahetvā manosaddassa napuṃsakaliṅgattaṃ rocetha, nanu bhagavāyeva loke asadiso mahāveyyākaraṇo mahāpuriso visārado parappavādamaddano. Bhagavantañhi padakā veyyākaraṇā ambaṭṭhamāṇavapokkharasātisoṇadaṇḍādayo ca brāhmaṇā saccakanigaṇṭhādayo ca paribbājakā vādena na sampāpuṇiṃsu, aññadatthu bhagavāyeva mattavāraṇagaṇamajjhe kesarasīho viya asambhīto nesaṃ nesaṃ vādaṃ maddesi, mahante ca ne atthe patiṭṭhāpesi, evaṃvidhena bhagavatā vohārakusalena yasmā ‘‘kāyo anicco’’ti ca ‘‘kāyo dukkho, mano anicco, mano dukkho’’ti ca evamādinā vuttā manosaddassa pulliṅgabhāvasūcanikā bahū pāḷiyo dissanti, tasmā manosaddo pulliṅgoyevāti sārato paccetabboti. Evaṃ vuttā te niruttarā appaṭibhānā maṅkubhūtā pattakkhandhā adhomukhā pajjhāyissanti.

此处“心”（mano）的词尾变更为“堕落”（patita）时，作为同一语法地位的词汇，“堕落”一词为何不显示阳性词尾？因同一语法地位的词汇在已确定性别的词汇作用下，词尾形式亦受影响。若同一语法地位的词汇处处都以性别特征表示，则“诸根”（indriya）二字中的“诸”（cattāro）亦须显示阳性词尾才能正确搭配，而事实上无法实现。根本上，“诸根”一词乃单独阴性，若你以“堕落”为同一语法地位的词缀，而在“心”之词性为阴性这一点上糊涂，便会错认为“诸根”应显阳性，从而无法成立。我们并无意使“诸根”显阳性，而只在词尾变化中接受“诸”为“诸多”的阴性复数“诸”，故推导出“诸根”的语义。若依此推理“心堕污秽者”中“堕落”一词作为性别词尾变化存在，意谓应为“堕落者”（patito），但此处并不成立，因为不应强加词尾变化。倘若“心”词为阳性，“堕落”亦应为阳性“patito”。但此语法用法不明，众说纷纭。若有人不清楚而误用“堕落”传达意旨，通常会改称“patito”，排异“patita”，此则证明“心”为阴性词。请勿以为同一语法地位词汇必然在所有场合性别一致，某些词组合依旧可能异质，故不能武断以性别词尾为衡量标准。诸如“母羊”“客人”“维萨卡”“来吧，维萨卡”“八十八心”等，此类用法即为典范。如若同一语法地位词汇中须强行协调性别，则诸如“四大”类词汇不可再称为性别词汇，但事实却非如此。因为“四”字复数为阳性，“大地”等为阳性，“堕落污秽的圣者之心”此句中，“堕落”为阴性，“心”为阳性，词义自然区分开来，二者非一词性。理解此理后吾等便能释然。闻斯义者心将宁静。于是，对于诸多由心类词汇构成的同一语法地位词，如因标准词尾变化而带性别变化，或属阴性，此时“心”词的同一语法地位词儿亦诸多加以阴性的词尾，即为恰当。古师与世尊时代解说论述多有争议，或谤语恶语纷纭，未能明辨性别词尾差异。但尊者大师悉心整理，说法中称“色身无常”、“色身苦”，“心无常”“心苦”等多次出现阴性词尾，故已明确“心”词实为阳性，“堕落”及相应修饰词性是阴性，二者并存不相混淆。世尊为最伟大正义师，诸婆罗门散论专家皆未能擅自颠倒，唯世尊明了并加以确认。故依世尊正语谓之“心为阳性词”，故在此句中“心”为阳性，“堕落”为阴性，合释成义。听闻此义者皆将肃静安住。若有人质疑“若‘心’词是阴性或阳性，为何论师称之为阴性”，当可如是对答：若依论师观而认同“心”词是阴性，“心”的阴性词尾必然搭配，岂非世尊为世间无双伟大正语者，成就卓绝的发言者？世尊用词历来精准，配合戒律梵文释义无有矛盾，因此知“心”为阳性词，故语言表达清楚，辨别不乱，“心”为阳性，此理应当如此。所有随行论师及受用者当静心调伏、放下纷争。

Idāni sarasaddādīnaṃ nāmikapadamālā visesato vuccate –

此处开始，依名称排列，详细说诸如“萨罗（saro）”等词尾变化形式。

Saro, sarā. Saraṃ, sare. Sarena, sarehi, sarebhi. Sarassa, sarānaṃ. Sarā, sarasmā, saramhā, sarehi, sarebhi. Sarassa, sarānaṃ. Sare, sarasmiṃ, saramhi, saresu. Bho sara, bhavanto sarā.

【『沙罗』词的名词词形变化表】主格单数：沙罗；主格复数：诸沙罗。业格单数：沙罗（宾）；业格复数：诸沙罗（宾）。具格单数：以沙罗；具格复数：以诸沙罗（两种形式）。属格单数：沙罗之；属格复数：诸沙罗之。从格单数：从沙罗（三种形式）；从格复数：从诸沙罗（两种形式）。属格单数：沙罗之；属格复数：诸沙罗之。处格单数：于沙罗中（三种形式）；处格复数：于诸沙罗中。呼格单数：喂，沙罗！；呼格复数：诸位沙罗！

Ayaṃ purisanaye sabbathā paviṭṭhassa ususaddasaravanaakārādisaravācakassa sarasaddassa nāmikapadamālā.

此为阳性词汇全展开的名称变格表，属于“萨罗”一词作为阳性普通名词的详尽变化形态，涵盖所有格、呼唤形等，皆供吟诵及文法用例使用。

Ayaṃ pana purisanaye ekadesena paviṭṭhassa manogaṇapakkhikassa rahadavācakassa sarasaddassa nāmikapadamālā –

此处为阴性词汇“心之属词”（manogaṇapakṣika）的名称变格表，特别指代某一观点中“心”的范畴词，展开其中名词曲折变化，以示其语法结构及用法。

Saro, sarā. Saraṃ, saro, sare. Sarasā, sarena, sarehi, sarebhi. Saraso, sarassa, sarānaṃ. Sarā, sarasmā, saramhā, sarehi, sarebhi. Saraso, sarassa, sarānaṃ. Sarasi, sare, sarasmiṃ, saramhi, saresu. Bho sara, bhavanto sarā, bho sarā iti vā.

【『沙罗』词（含附加格）的名词词形变化表】主格单数：沙罗；主格复数：诸沙罗。业格单数：沙罗（宾）；业格复数亦作沙罗，或复数形诸沙罗。具格单数：以沙罗（两种形式）；具格复数：以诸沙罗（两种形式）。属格单数：沙罗之（两种形式）；属格复数：诸沙罗之。从格单数：从沙罗（三种形式）；从格复数：从诸沙罗（两种形式）。属格单数：沙罗之（两种形式）；属格复数：诸沙罗之。处格单数：于沙罗中（四种形式）；处格复数：于诸沙罗中。呼格单数：喂，沙罗！；呼格复数：诸位沙罗！，或亦作诸位沙罗们！

Vayo, vayā. Vayaṃ, vaye. Vayena, vayehi, vayebhīti purisanayena ñe yyo. Ayaṃ purisanaye sabbathā paviṭṭhassa parihānivācakassa vayasaddassa nāmikapadamālā.

【『瓦亚』（衰减）词的名词词形变化表】主格单数：瓦亚；主格复数：诸瓦亚。业格单数：瓦亚（宾）；业格复数：诸瓦亚（宾）。具格单数：以瓦亚；具格复数：以诸瓦亚（两种形式）——余者依男性词法类推。此乃依男性词法格式，遍入一切格位、表示「衰减、损减」义之『瓦亚』词的名词词形变化总表。

Ayaṃ pana purisanaye ekadesena paviṭṭhassa manogaṇapakkhikassa āyukoṭṭhāsavācakassa vayasaddassa nāmikapadamālā – vayo, vayā. Vayaṃ, vayo, vaye. Vayasā, vayena, vayehi, vayebhīti mananayena ñeyyo. Tassa ceto paṭissosi, araññe luddagocaro. Cetā haniṃsu vedabbaṃ.

此为男性族群中以数字十一为单位而规约的意念复合词，即表达与意念相关之寿命潜藏成分的消逝之语尾变化词谱，包括『vayo』、『vayā』、『Vayaṃ』、『vayo』、『vaye』和『Vayasā』、『vayena』、『vayehi』、『vayebhīti』。此词系以思惟为依据须分别通达，因心于森林中为养鸟兽之场所，心所破坏应当观察之。

Ceto, cetā. Cetaṃ, cete. Cetena, cetehi, cetebhīti purisanayena ñeyyo. Ayaṃ purisanaye sabbathā paviṭṭhassa paṇṇattivācakassa cetasaddassa nāmikapadamālā.

【『采多』（心念、意念）词的名词词形变化表】主格单数：采多；主格复数：诸采多。业格单数：采多（宾）；业格复数：诸采多（宾）。具格单数：以采多；具格复数：以诸采多（两种形式）——余者依男性词法类推。此乃依男性词法格式，遍入一切格位、表示「施设、假名概念」义之『采多』词的名词词形变化总表。

Ayaṃ pana purisanaye ekadesena paviṭṭhassa cittavācakassa cetasaddassa nāmikapadamālā – ceto, cetā. Cetaṃ, ceto, cete. Cetasā, cetena, cetehi, cetebhīti mananayena ñeyyo. Yaso kulaputto, yasaṃ kulaputtaṃ, yasena kulaputtenāti ekavacanavasena purisanayena yojetabbā, ekavacanaputhuvacanavasena vā. Evaṃ kānici okārantapadāni purisanaye sabbathā paviṭṭhāni ca honti, ekadesena paviṭṭhāni cāti iminā nayena sabbapadāni paññācakkhunā upaparikkhitvā viseso veditabbo. Avisesaññuno hi evamādivibhāgaṃ ajānantā yaṃ vā taṃ vā byañjanaṃ ropentā yathādhippetaṃ atthaṃ virādhenti, tasmā yo ettha amhehi pakāsito vibhāgo, so saddhāsampannehi kulaputtehi sakkaccamuggahetabbo. Katamāni kānici okārantapadāni purisanaye ekadesena paviṭṭhāni ca ekadesena na paviṭṭhāni ca? Mano vaco tejosaddādayo ceva ayyasaddo ca, tatra manasaddādīnaṃ nāmikapadamālā heṭṭhā vibhāvitā.

男性族群中数字十一为单位所成立的意念词语集，即表达以意识为表征的意念词类的词尾变化，含『ceto』、『cetā』、『Cetaṃ』、『ceto』、『cete』以及变形『cetasā』、『cetena』、『cetehi』、『cetebhīti』。此须依思维原则予以理解。例如世尊之子，应当依据单数男性词结合规则，或单数与复数词结合规则使用。有些以硬音词尾结尾的词族亦全面存在于男性类群中，同时数字十一词类变化被严密逻辑划分以辨别意义。若无特别辨别则将含义混淆，造就理解上的障碍。因此，此处所阐释的词形分类，能够使对佛法信仰坚定者明晰各词之分别。本段亦示范出哪些以硬音o结尾的词汇，在男性类语尾中既有十一词尾变化也有非十一词尾变化。主要有心、言语、光明等声类词位于此语尾变化体系之下。

Ayyasaddassa pana nāmikapadamālāyaṃ ‘‘ayyo, ayyā. Ayyaṃ, ayye’’ti purisanayena vatvā ālapanaṭṭhāne ‘‘bho ayya, bho ayyo’’ti dve ekavacanāni, ‘‘bhavanto ayyā, bhavanto ayyo’’ti dve bahuvacanāni ca vattabbāni. Ettha ayyo iti saddo paccattavacanabhāve ekavacanaṃ, ālapanavacanabhāve ekavacanañceva bahuvacanañca. Tatrime payogā ‘‘ayyo kira sāgato ambatitthikena nāgena saṅgāmesi, pivatu bhante ayyo sāgato kāpotikaṃ pasanna’’nti evamādīni ayyosaddassa paccattekavacanappayogāni, ‘‘atha kho sā itthī taṃ purisaṃ etadavoca ‘nāyyo so bhikkhu maṃ nippāṭesi, apica ahameva tena bhikkhunā gacchāmi, akārako so bhikkhu, gaccha khamāpehī’ti’’ evamādīni ayyosaddassa ālapanekavacanappayogāni, ‘‘etha’yyo rājavasatiṃ, nisīditvā suṇātha me. Etha mayaṃ ayyo samaṇesu sakyaputtiyesu pabbajissāmā’’ti evamādīni ayyosaddassa ālapanabahuvacanappayogāni. Bhavati catra –

【『阿耶』（尊者）词的名词词形变化表及用例】『阿耶』词的名词词形变化表中，依男性词法说完「主格单数：阿耶；主格复数：诸阿耶。业格单数：阿耶（宾）；业格复数：诸阿耶（宾）」等各格之后，在呼格位置，应当列出两个单数形式：「喂，阿耶！」与「喂，阿耶！（另形）」，以及两个复数形式：「诸位阿耶！」与「诸位阿耶！（另形）」。在此，『阿耶』这一词，作主格单数时是单数，作呼格时则既可为单数，亦可为复数。以下列举各类用例：【主格单数用例】如：「听说阿耶萨咖德与安巴提提咖的龙战斗了」，「请尊者阿耶萨咖德饮用此鸽色澄净之饮」——诸如此类，乃『阿耶』词作主格单数的用法。【呼格单数用例】如：「那位女人对那男人说道：『并非是那位比库把我引向邪路，实是我自己跟随那比库而去；那比库无所作，你去向他请求宽恕吧。』」——诸如此类，乃『阿耶』词作呼格单数的用法。【呼格复数用例】如：「来吧，诸位尊者，请住于王之居所，坐下听我说。」「来吧，我等诸位尊者，让我们于释迦子沙门处出家吧。」——诸如此类，乃『阿耶』词作呼格复数的用法。此处偈颂谓：

Ayyo iti ayaṃ saddo, paccattekavaco bhave;

『Ayyo』此语，乃属单数用法；

Ālapane bahuvaco, bhave ekavacopi ca –

『Ālapane』则属复数用法，亦可作单数使用——

Evaṃ kānici okārantapadāni purisanaye ekadesena paviṭṭhāni ca honti ekadesena na paviṭṭhāni ca.

又如一些以元音“o”结尾的词，有者于阳性词尾中作为单数时能开合韵式接续，有者则不然。

Katamāni kānici okārantapadāni purisanaye sabbathā appaviṭṭhāni? Gosaddoyeva. Gosaddassa hi ayaṃ nāmikapadamālā –

哪些以“o”结尾的词在阳性词尾中常常不能开合韵？唯有『gosadda』一词。此『gosadda』，正是指名词词组。

Go, gāvo, gavo. Gāvuṃ, gāvaṃ, gavaṃ, gāvo, gavo. Gāvena, gavena, gohi, gobhi. Gāvassa, gavassa, gavaṃ, gunnaṃ, gonaṃ. Gāvā, gāvasmā, gāvamhā, gavā, gavasmā, gavamhā, gohi, gobhi. Gāvassa, gavassa, gavaṃ, gunnaṃ, gonaṃ. Gāve, gāvasmiṃ, gāvamhi, gave, gavasmiṃ , gavamhi, gāvesu, gavesu, gosu. Bho go, bhavanto gāvo, gavo. Ayaṃ purisanaye sabbathā appaviṭṭhassa gosaddassa nāmikapadamālā.

【『牛』词的名词词形变化表】主格单数：牛；主格复数：诸牛（多种形式）。业格单数：牛（宾，多种形式）；业格复数：诸牛（宾，多种形式）。具格单数：以牛（两种形式）；具格复数：以诸牛（两种形式）。属格单数：牛之（多种形式）；属格复数：诸牛之（多种形式）。从格单数：从牛（多种形式）；从格复数：从诸牛（两种形式）。属格单数：牛之（多种形式）；属格复数：诸牛之（多种形式）。处格单数：于牛中（多种形式）；处格复数：于诸牛中（多种形式）。呼格单数：喂，牛！；呼格复数：诸位牛！（多种形式）。此乃依男性词法格式，未曾遍入男性词法一切格位之『牛』词的名词词形变化总表。

Nanu ca bho gosaddo attanā sambhūtagoṇasaddamālāvasena purisanaye ekadesena paviṭṭho ceva ekadesena na paviṭṭho cāti? Saccaṃ. Goṇasaddo gosaddavasena sambhūtopi ‘‘vatticchānupubbikā saddapaṭipattī’’ti vacanato gosaddato visuṃ amhehi gahetvā purisanaye pakkhitto. Tassa hi visuṃ gahaṇe yutti dissati syādīsu ekākāreneva tiṭṭhanato, tasmā gosaddato sambhūtampi goṇasaddaṃ anapekkhitvā suddhaṃ gosaddameva gahetvā purisanaye sabbathā gosaddassa appaviṭṭhatā vuttā.

难道说，作为名词词组的『gosadda』，仅有一类阳性词尾开合韵的用法？诚然如此。虽说作为名词词组的『goṇasadda』产生，但因其结构乃为“按段修习说法式”而行，但由『gosadda』一词经我们详细推究按照阳性词尾置放，故推在阳性词尾中却应单独悬置，自存一体，因而即使作为『gosadda』产生，也不须介意为『goṇasadda』，只单纯采『gosadda』作为阳性词尾一切不可开合韵式用法。

Nanu ca bho paccattavacanabhūto goiti saddo purisoti saddena sadisattā purisanaye ekadesena paviṭṭhoti? Tanna, gosaddo hi niccamokāranto, na purisasaddādayo viya paṭhamaṃ akārantabhāve ṭhatvā pacchā paṭiladdhokārantaṭṭho. Teneva hi paccattavacanaṭṭhānepi ālapanavacanaṭṭhānepi goicceva tiṭṭhati. Yadi paccattavacanattaṃ paṭicca gosaddassa purisanaye ekadesena paviṭṭhatā icchitabbā, ‘‘kānici okārantapadānī’’ti evaṃ vuttā okārantakathā kamatthaṃ dīpeyya, nipphalāva sā kathā siyā, tasmā amhehi yathāvutto nayoyeva āyasmantehi manasi kātabbo. Evaṃ gosaddassa purisanaye sabbathā appaviṭṭhatā daṭṭhabbā.

莫非“牛”一词本为由声音构成之语，声音正属于人类言语之范畴，所以说“牛”的词尾在人称词尾中常常以单数出现？因为声音确实常常发出，但并非像人类言语之音那样，先于发出即存在，随后又终止消失。正因如此，无论是独立言语处还是对话交谈处，“牛”的词尾都如同站立一般。如果对于独立言语处而言，若因“牛”词尾在言语中以单数出现，就一定要求说出“某些发音词”，此类发音讲说便无所适从而失败，因此我们必须依照先前对于尊者们的教诲，在心中保持这一规律。故应观察“牛”之词尾在人称词尾中总是不以单数出现。

Kecettha evaṃ puccheyyuṃ ‘‘gosaddassa tāva ‘go, gāvo, gavo. Gāvuṃ, gāvaṃ, gavaṃ’ iccādinā nayena purisanaye sabbathā appaviṭṭhatā amhehi ñātā, jaraggava puṅgavādisaddā pana kutra naye paviṭṭhā’’ti? Tesaṃ evaṃ byākātabbaṃ ‘‘jaraggava puṅgavādisaddā sabbathāpi purisanaye paviṭṭhā’’ti. Tathā hi tesaṃ gosaddato ayaṃ viseso, jaranto ca so go cāti jaraggavo. Ettha nakāralopo takārassa ca gakārattaṃ bhavati samāsapadattā, samāse ca simhi pare gosaddassokārassa avādeso labbhati, tasmā pāḷiyaṃ ‘‘visāṇena jaraggavo’’ti ekavacanarūpaṃ dissati. Tathā hi aññattha anupapadattā gavoiti bahuvacanapadaṃyeva dissati. Idha pana sopapadattā samāsapadabhāvamāgamma ‘‘jaraggavo’’ti ekavacanapadaṃyeva dissati. Tathā hi jaraggavoti ettha jarantā ca te gavo cāti evaṃ bahuvacanavasena nibbacanīyatā na labbhati lokasaṅketavasena ekasmiṃ atthe nirūḷhattāti. ‘‘Jaraggavo, jaraggavā. Jaraggavaṃ, jaraggave. Jaraggavenā’’ti purisanayena nāmikapadamālā yojetabbā. Esa nayo puṅgavo sakyapuṅgavotiādīsupi.

例如有人问：“既然‘牛’之词尾现有‘牛、牛群、牛儿、牛只、牛群里’等多种形式，为何纯粹由‘牛’词尾领奏的发音在人称词尾中总是不以单数独立出现？牛、牛群这些词尾又该如何解说？”对此的解释在于：牛、牛群这类词尾虽多，但作为‘牛’一词的特别类别，所称‘牛’即为年老之牛，即‘老牛’。其中“年老”二字在句法上属于合成词形式，而合成词中的‘ka’音节具有省略现象，在这个合成词中入声节末有‘eta’省略，并且合成词结构确立时其词尾通过声音调节形成‘老牛’称谓。因此巴利语以单数形式表现为‘老牛’一词。又因其他情形下未构成的合成词之类，依然呈现‘牛’复数词的形式。此处‘老牛’二字所指即年老的牛们，不能以复数形式解释为单一意义，按照世俗用法不能只以单数含义来解说。故“老牛、老牛群、老牛的、老牛中”等词尾都应用人称词尾的命名模式规律加以连接。例如“牛群”一词，可以同样套用“萨咖牛群”等类似表达。

Tatra puṅgavoti gunnaṃ yūthapati nisabhasaṅkhāto usabho. Yo pāḷiyaṃ ‘‘muhuttajātova yathā gavaṃpati, samehi pādehi phusī vasundhara’’nti ca ‘‘gavañce taramānānaṃ, ujuṃ gacchati puṅgavo’’ti ca āgato. Īdisesu pana ṭhānesu keci ‘‘pumā ca so go cāti puṅgavo’’ti vacanatthaṃ bhaṇanti. Mayaṃ pana padhāne nirūḷho ayaṃ saddoti vacanatthaṃ na bhaṇāma. Na hi puṅkokilotiādisaddānaṃ kokilādīnaṃ pumbhāvappakāsanamatte samatthatā viya imassa pumbhāvappakāsanamatte samatthatā sambhavati, atha kho padhānabhāvappakāsane ca samatthatā sambhavati. Tena ‘‘sakyapuṅgavo’’tiādīsu nisabhasaṅkhāto puṅgavo viyāti puṅgavo, sakyānaṃ, sakyesu vā puṅgavo sakyapuṅgavotiādinā samāsapadattho gahetabbo. Atha vā uttarapadatte ṭhitānaṃ sīhabyagghanāgādisaddānaṃ seṭṭhavācakattā ‘‘sakyapuṅgavo’’tiādīnaṃ ‘‘sakyaseṭṭho’’tiādinā attho gahetabbo. Iti sabbathāpi purisanaye pavattanato jaraggava puṅgavādisaddānaṃ gosaddassa padamālato visadisapadamālatā vavatthapetabbā. Gosaddassa pana purisanaye sabbathā appaviṭṭhatā ca vavatthapetabbā.

这里‘牛群’一词中‘群’带有量词性质，其语义指牛群，意指牛群、雄性牛、种公牛等。巴利文中曾出现如‘正是瞬生的牛群主，踏实双脚步行土地’之类的表达，在其他上下文中也有‘公马是牛，正是领头的牛’等说法。某些地方之言‘男人也是牛群’这类解释，本论者认为此言无理，不能接受。因为诸如‘雄孔雀’与‘孔雀’诸类词声响对公孔雀的指代性无法与其性别标示完全对应，仔细分析“领头牛群”一词，即特指牛群中的领头、最重要的牛，而不是泛指所有牛。或者在较高位置出现的‘狮、象、虎’等词的尊贵含义中，也会使用‘领头牛群’等类似说法。如此一来对于所有人称词尾，必须解释清楚像‘老牛’‘牛群’这类发声中之词义区别，且‘牛’的发音在人称词尾中均不得以单数出现。

Āpasadde ācariyānaṃ liṅgavacanavasena matibhedo vijjati, tasmā taṃmatena tassa purisanaye sabbathā appaviṭṭhatā bhavati. ‘‘Aṅguttarāpesū’’ti pāḷiyā aṭṭhakathāyaṃ ‘‘mahiyā pana nadiyā uttarena āpo’’ti vuttaṃ, ṭīkāyaṃ pana taṃ ulliṅgitvā ‘‘mahiyā nadiyā āpo tassa janapadassa uttarena honti, tāsaṃ avidūrattā so janapado uttarāpo’’ti vuttaṃ. Evaṃ āpasaddassa ekantena itthiliṅgatā bahuvacanatā ca ācariyehi icchitā, tesaṃ mate āpoiti itthiliṅge paṭhamābahuvacanarūpe honte dutiyātatiyāpañcamīsattamīnaṃ bahuvacanarūpāni kīdisāni siyuṃ. Tathā hi ‘‘purise, purisehi purisebhi purisesū’’ti rūpavato pulliṅgassa viya okārantitthiliṅgassa ekāraehi kārādiyuttāni rūpāni katthacipi na dissanti. Ato tesaṃ mate padamālānayo atīva dukkaro.

在教典文献中不同老师因性别词尾表述方式存在分歧，由此导致‘牛’词尾在所有人称词尾中有时出现不统一现象。故依照既定规则，‘牛’词尾在人称词尾中总是不以单数出现。巴利论注中称“高原流域北方有水”，注释指出“高原河流的水系位于其地界北部，故称‘北水’。因各师所采用性别词尾方式不同，也有引申，令‘水’一词的性别及数修饰有所不同，在此处‘水’词尾有人称词尾作单数、复数多种，前后第三十五种复数形态亦有不同。例如‘男子’一词的变化形态有‘男子、男子们、以男子’等，每一类型的变化形态都不能出现在某些造句中。随着文献中师承异同，构成的词尾套用与组合方式非常繁多，因而文献中的用词搭配非常复杂。

Āpasaddassa garavo, saddasatthanayaṃ pati;

关于教典文献中声音词尾的语法负担与词义功能，宜将其牢记。

Bahuvacanatañcitthi-liṅgabhāvañca abravuṃ.

应详细说明复数词尾及性别词尾的语法义务。

Iccāpasaddassa itthiliṅgabahuvacanantatā veyyākaraṇānaṃ mataṃ nissāya anumatāti veditabbā. Aṭṭhasāliniyaṃ pana āpo iti saddassa napuṃsakaliṅgekavacanavasena vutto payogo diṭṭho ‘‘omattaṃ pana āpo adhimattapathavīgatikaṃ jāta’’nti. Jātakapāḷiyaṃ tu tassekavacanantatā diṭṭhā. Tathā hi ‘‘suciṃ sugandhaṃ salilaṃ, āpo tatthābhisandatī’’ti. Imasmiṃ padese āpo iti saddo ekavacanaṭṭhāne ṭhito diṭṭho. Kecettha vadeyyuṃ ‘‘āpoti saṅkhaṃ gataṃ salilaṃ suci sugandhaṃ hutvā tattha abhisandatīti salilaṃsaddavasena ekavacanappayogo kato, na nāmasaddavasena. Āpasaddo hi ekantenitthiliṅgo ceva bahuvacananto ca. Tathā hi ‘āpo tatthābhisandantī’ti bahuvacanavasena tappayogo vattabbopi chandānurakkhaṇatthaṃ vacanavipallāsavasena niddiṭṭho’’ti. Tanna, ‘‘āpo tatthābhisandare’’ti vattuṃ sakkuṇeyyattā ‘‘tāni ajja padissare’’ti bahuvacanappayogā viya. Yasmā evaṃ na vuttaṃ, yasmā ca pana pāḷiyaṃ ‘‘āpo labbhati, tejo labbhati, vāyo labbhatī’’ti ekavacanappayogo dissati, tasmā ‘‘āpo’’ti saddassa ekavacanantatā paccakkhato diṭṭhāti.

『伊扯』一词以阴性复数词尾结尾，此乃依文法学者之见解而认可，应如是知。然而在《殊胜义注》中，可见『阿波』一词以中性单数形式使用，其用例为：『然而少量之水，生于多土之处』。在《本生经》正文中，亦可见该词以单数词尾出现，如：『清净之水、芬芳之流，水于彼处奔涌』。在此处，『阿波』一词可见置于单数之位。若有人于此说道：『所谓阿波，是指被称为水之清净芬芳之液，流淌于彼处，此乃依「液」字之单数用法而成，非依名词本身而成。盖「阿波」一词纯然为阴性、且以复数词尾结尾。因此「水流于彼处」理应以复数形式表达，然为护持韵律，以文字倒置之方式而表示』。此说不然，因能说『水流于彼处』（复数形式），犹如『彼等今日现前』之复数用法一般。正因未如此说，又因在正文中可见『水可得、火可得、风可得』之单数用法，故知『阿波』一词以单数词尾结尾，乃由直接现量所见。

Athāpi ce vadeyyuṃ – nanu pāḷiyaṃyeva tassa bahuvacanantatā paccakkhato diṭṭhā ‘‘āpo ca devā pathavī ca, tejo vāyo tadāgamu’’nti? Tampi na. Ettha hi ‘‘devā’’ti saddaṃ apekkhitvā ‘‘āgamu’’nti bahuvacanappayogo kato, na ‘‘āpo’’ti saddaṃ. Yadi ‘‘āpo’’ti saddaṃ sandhāya bahuvacanappayogo kato siyā, ‘‘pathavī’’ti ‘‘tejo’’ti ‘‘vāyo’’ti ca saddampi sandhāya bahuvacanappayogo kato siyā . Evaṃ sante pathavī tejo vāyosaddāpi bahuvacanakabhāvamāpajjeyyuṃ, na pana āpajjanti. Na hete bahuvacanakā, atha kho ekavacanakā eva. Rūḷhīvasena te pavattā pakatiāpādīsu atthesu appavattanato. Tathā hi āpokasiṇādīsu parikammaṃ katvā nibbattā devā ārammaṇavasena ‘‘āpo’’tiādināmaṃ labhantīti. Evaṃ vuttāpi te evaṃ vadeyyuṃ ‘‘nanu ca bho ‘aṅguttarāpesū’ti bahuvacanapāḷi dissatī’’ti? Te vattabbā – asampathamavatiṇṇā tumhe, na hi tumhe saddappavattiṃ jānātha, ‘‘aṅguttarāpesū’’ti bahuvacanaṃ pana ‘‘kurūsu aṅgesu aṅgānaṃ magadhāna’’ntiādīni bahuvacanāni viya rūḷhīvasena ekassāpi janapadassa vuttaṃ, na āpasaṅkhātaṃ atthaṃ sandhāya. ‘‘Aṅguttarāpesū’’ti ettha hi āpasaṅkhāto attho upasajjanībhūto, pulliṅgabahuvacanena pana vutto janapadasaṅkhāto atthoyeva padhāno ‘‘āgatasamaṇo saṅghārāmo’’ti ettha samaṇasaṅkhātaṃ atthaṃ upasajjanakaṃ katvā pavattassa āgatasamaṇasaddassa saṅghārāmasaṅkhāto attho viya, tasmā āpasaṅkhātaṃ atthaṃ gahetvā yo aṅguttarāpo nāma janapado, tasmiṃ aṅguttarāpesu janapadeti attho veditabbo. Tathā hi ‘‘aṅguttarāpesu viharati āpaṇaṃ nāma aṅgānaṃ nigamo’’ti pāḷi dissati. Tattha uttarena mahāmahiyā nadiyā āpo yesaṃ te uttarāpā, aṅgā ca te uttarāpā cāti aṅguttarāpā, tesu aṅguttarāpesu. Evaṃ ekasmiṃ janapadeyeva bahuvacanaṃ na āpasaṅkhāte atthe, tena aṭṭhakathāyaṃ vuttaṃ ‘‘tasmiṃ aṅguttarāpesu janapade’’ti. Evaṃ vuttā te niruttarā bhavissanti.

但若有人反问：“巴利文本身不明示‘āpo’一词确属复数形式吗，如‘āpo ca devā pathavī ca, tejo vāyo tadāgamu’？”还是不正确的。此处“devā”一词配合“āgamu”出现复数用法，“āpo”则非用于复数。若强行将“āpo”视为复数，那么“pathavī”、“tejo”、“vāyo”等词也都必须是复数形式，这与其用法不符。实际上，“āpo”在文中是单数，非复数。类似地，有“aṅguttarāpesū”之类复数形式，乃是特定地名复数形式的专用，而非“āpasaṅkhāta”的复数变化。该词表示多个地域名，如“aṅguttarāpesū”指的是某地城镇多名复数，用法类同『来了的沙门集聚处』之意义中的地名复数，非一般复数语尾的词义。因此“āpo”在此单数地位的事实不可忽视；注疏遂称“tasmiṃ aṅguttarāpesu janapade”等表达都是复数用以指定地名数量，并非水之复数。

Tathāpi ye evaṃ vadanti ‘‘āpasaddo itthiliṅgo ceva bahuvacanakocā’’ti. Te pucchitabbā ‘‘kiṃ paṭicca tumhe āyasmanto ‘āpasaddo itthiliṅgo ceva bahuvacanako cā’ti vadathā’’ti ? Te evaṃ puṭṭhā evaṃ vadeyyuṃ – ‘‘aṅgāyeva so janapado, mahiyā pana nadiyā uttarena āpo, tāsaṃ avidūrattā uttarāpoti vuccatī’’ti ca ‘‘mahiyā pana nadiyā āpo tassa janapadassa uttarena honti, tāsaṃ avidūrattā so janapado uttarāpoti vuccatī’’ti ca evaṃ pubbācariyehi abhisaṅkhato saddaracanāviseso dissati, tasmā itthiliṅgo ceva bahuvacanako cā’’ti vadāmāti. Saccaṃ dissati, so pana saddasatthe veyyākaraṇānaṃ mataṃ gahetvā abhisaṅkhato, saddasatthañca nāma na sabbathā buddhavacanassopakārakaṃ, ekadesena pana hoti, tasmā kaccāyanappakaraṇe icchitānicchitasaṅgahavivajjanaṃ kātuṃ ‘‘jinavacanayuttañhi, liṅgañca nippajjate’’ti lakkhaṇāni vuttāni.

即使仍有学者坚持“āpasaddo即女性性复数”的说法，亦应被提问：“诸尊众为何坚称‘āpasaddo’兼有女性及复数的意义？”依据前人教示，即“此词本就相当于地区名，‘mahiyā’（土地）指大地、‘nadiyā’（河川）指水流，此词在地域分类上体现了复数性，而‘āpo’作为水则是单数性的用法。”从古传承教义文献中获取的文法说明和语义特色可知，该词既有性别又有数的变换，因此“āpasaddo即兼女性及复数”者不宜一概而论。众多巴利语词汇所体现的细节，尤其在引用佛语时，则兼容化约，否则将无法准确理解佛典经义。此因注疏云：“虽然词语本义兼含多义，但在细致语义分析中往往有主次之分，因此需要在翻译或诠释时谨慎取舍。”故在《俱舍论》中指出，以佛说语录为范本，以师承解释为重，足见此理。

Yadi ca āpasaddo itthiliṅgabahuvacanako, kathaṃ āpoti padaṃ sijjhatīti? Āpasaddato paṭhamāyovacanaṃ katvā tassokārādesañca katvā āpoti padaṃ sijjhati ‘‘gāvo’’ti padamivāti. Visamamidaṃ nidassanaṃ, ‘‘gāvo’’ti padañhi niccokārantena gosaddena sambhūtaṃ. Tathā hi yomhi pare gosaddantassāvādesaṃ katvā tato yonamokārādesaṃ katvā ‘‘gāvo’’ti nipphajjati, āpasadde pana dve ādesā na santi. Buddhavacanañhi patvā āpasaddo akārantatāpakatiko jāto, na aññathāpakatikoti.

若论“āpasaddo既属女性且兼复数，‘āpoti’一词又如何会出现单数的状况？”事实上，依据语法和用法分析可知，“āpoti”是首词，依照它所带语气的动词或构词关系不能确认为复数。类似于“gāvo”（牛们）词尾带有复数指示，且构词者主导发语的语义亦合“牛们”复数含义，而“āpasaddo”虽有复数词形，但动词不一定对应复数，这就构成差异。更何况佛典语句中，“āpasaddo”为无动词变格特性，即属“不带数格形态的非标记词”，用以反映集合体或一个整体，不必一定以复数表示。

Evaṃ vuttāpi te ‘‘idameva saccaṃ, nāñña’’nti cetasi sannidhāya ādhānaggāhiduppaṭinissaggibhāve, ‘‘na vacanapaccanīkasātena suvijānaṃ subhāsita’’nti evaṃ vuttapaccanīkasātabhāve ca ṭhatvā evaṃ vadeyyuṃ ‘‘yatheva gāvosaddo, tatheva āposaddo kiṃ itthiliṅgo na bhavissati bahuvacanako cā’’ti? Tato tesaṃ imāni suttapadāni dassetabbāni. Seyyathidaṃ? ‘‘Āpaṃ āpato sañjānāti, āpaṃ āpato saññatvā āpaṃ maññati, āpasmiṃ maññati, āpaṃ meti maññati, āpaṃ abhinandatī’’ti evaṃ suttapadāni dassetvā ‘‘āpanti idaṃ kataravacana’’nti pucchitabbā. Addhā te āpasaddassa bahuvacanantabhāvameva icchamānā vakkhanti ‘‘dutiyābahuvacana’’nti. Te vattabbā ‘‘nanu yovacanaṃ na suyyatī’’ti? Te vadeyyuṃ ‘‘yovacanaṃ kataamādesattā na suyyatī’’ti. Yaṃ yaṃ bhonto icchanti, taṃ taṃ mukhārūḷhaṃ vadanti.

尽管如此，仍有人执意认为“此为真理，别无他解”，在心念集聚之后如执绳索拔出般欲固守此说。即其言：“就如‘gāvo’（牛们）是复数身份语词，‘āposaddo’为何不应为女性复数，用以表达复数状态？”对此，需要指出诸经典语录中阐明“āpaṃ āpato sañjānāti”等多句，明示其为单数意义。若提问“‘āpanti idam kataravacana’”，便是说“此为何种复数形式？”学者们多愿意回答“第二复数”之类的语法术语，但又承认此复数词性的说法并不恰当。即便语词为复数形态，仍不一定属于真正复数语义。总而言之，若无教义明示和语法严格配合，是不能随意判定的。

‘‘Āpato’’ti idaṃ pana kiṃ bhonto vadantīti? ‘‘Āpato’’ti idampi ‘‘bahuvacanakaṃ topaccayanta’’nti vadāma topaccayassa ekatthe ca bavhatthe ca pavattanato. Iti tumhe bahuvacanakattaṃyeva icchamānā ‘‘āposaddo ca yovacananto’’ti bhaṇatha, ‘‘āpato’’ti idampi ‘‘bahuvacanakaṃ topaccayanta’’nti bhaṇatha, ‘‘āpasmiṃ maññatī’’ti ettha pana ‘‘āpasmi’’ntidaṃ kataravacanantaṃ katarādesena sambhūtanti? Addhā te evaṃ puṭṭhā niruttarā bhavissanti. Tathā yesaṃ evaṃ hoti ‘‘āpasaddo itthiliṅgo ceva bahuvacanako cā’’ti, te pucchitabbā ‘‘yaṃ ācariyehi veyyākaraṇamataṃ gahetvā ‘yā āpo’ti ca ‘tāsa’nti ca vuttaṃ, tattha ‘kiṃ tāsa’nti vacane ‘āpāna’nti padaṃ ānetvā attho vattabbo, udāhu āpassā’’ti? ‘‘Āpāna’nti padamānetvā attho vattabbo’’ti ce, evañca sati ‘‘yā āpā’’ti vattabbaṃ ‘‘yā kaññā tiṭṭhantī’’ti padamiva. Atha ‘‘āpā’’ti padaṃ nāma natthi, ‘‘āpo’’ti padaṃyeva bahuvacanakanti ce, evaṃ sati ‘‘tāsa’’nti etthāpi ‘‘āpassā’’ti padaṃ ānetvā attho veditabbo. Kasmāti ce? Yasmā ‘‘āpo’’ti paccattekavacanassa tumhākaṃ matena bahuvacanatte sati ‘‘āpassā’’ti padampi bahuvacananti katvā tāsaṃsaddena yojetvā vattuṃ yuttitoti. Evaṃ sati ‘‘āpāna’’nti padassa abhāveneva bhavitabbaṃ. Yathā pana ‘‘puriso, purisā. Purisaṃ, purise’’ti ca, ‘‘go, gāvo, gavo. Gāvu’’nti ca ekavacanabahuvacanāni bhavanti, evaṃ ‘‘āpo, āpā. Āpaṃ, āpe’’ti ekavacanabahuvacanehi bhavitabbaṃ. Evañca sati ‘‘āpasaddo bahuvacanakoyeva hotī’’ti na vattabbaṃ.

『从水』，诸位对此又作何说？『从水』，我等亦说此为『以多义的「托」接尾词结尾』，因「托」接尾词通行于单数义与复数义二者。如此，汝等唯欲成立其为复数，便说『「阿波」字以「悠」复数词尾结尾』；又说『「从水」亦是以多义的「托」接尾词结尾』；然则在『于水中执取我慢』此处，『阿波斯敏』究竟以何格何数词尾结尾、由何种替代形式而成？彼等若被如此追问，定将哑口无言。又，凡持『「阿波」字为阴性且为复数』之见者，应被追问：『依老师们所执文法见解而说「彼等水」与「彼等之」，此处「彼等之」一语，究竟应引「诸水之」一词来解释其义，抑或引「水之」？』若说『应引「诸水之」一词来解释』，则此时应说『彼等水』，犹如『彼等少女站立』一词之形式。若说『「阿帕」此词根本不存在，唯有「阿波」一词本就是复数』，则在『彼等之』处，亦应引『水之』来理解其义。为何如此？因为依汝等之见，『阿波』为第一格单数，若其具复数义，则『水之』亦应作为复数，与『彼等』一词相连而说，此乃合理之故。若果如此，则『诸水之』一词便应根本不存在。然而，犹如『人、诸人；人（宾格）、诸人（宾格）』，以及『牛、诸牛、诸牛（异形）、牛（与格）』等单复数形式并存，同理，『水、诸水；水（宾格）、诸水（宾格）』亦应有单复数之分别形式。若果如此，则不应说『「阿波」字唯为复数』。

Ye evaṃ vadanti, tesaṃ vacanaṃ sadosaṃ duppariharaṇīyaṃ mūlapariyāyasutte ‘‘āpaṃ maññati āpasmi’’nti ekavacanapāḷīnaṃ dassanato, visuddhimaggādīsu ca ‘‘vissandanabhāvena taṃ taṃ ṭhānaṃ āpoti appotīti āpo’’tiādikassa ekavacanavasena vuttanibbacanassa dassanato. Yathā pana pāḷiyaṃ itthiliṅgepi pariyāpanno gosaddo ‘‘tā gāvo tato tato daṇḍena ākoṭeyyā’’ti ca ‘‘annadā baladā cetā’’ti ca ādinā bavhatthadīpakehi itthiliṅgabhūtehi sabbanāmikapadehi ca asabbanāmikapadehi ca samānādhikaraṇabhāvena vutto dissati, na tathā pāḷiyaṃ bavhatthadīpakehi itthiliṅgabhūtehi sabbanāmikapadehi vā asabbanāmikapadehi vā samānādhikaraṇabhāvena vutto āpasaddo dissati. Yadi hi āpasaddo itthiliṅgo siyā, kaññasaddato āpaccayo viya āpasaddato āpaccayo vā siyā, nadasaddato viya ca īpaccayo vā siyā, ubhayampi natthi, ubhayābhāvato itthiliṅge vuttaṃ sabbampi vidhānaṃ tattha na labbhati, tena ñāyati ‘‘āpasaddo anitthiliṅgo’’ti. Nanu ca bho gosaddatopi āpaccayo natthi, tadabhāvato itthiliṅge vuttavidhānaṃ na labbhati, evaṃ sante kasmā soyeva itthiliṅgo hoti, na panāyaṃ āpasaddoti?

凡是如此说者，其言论具恶意，难以接受。根本律经中有“认为自己是水”的单数语用之证（此即单数的显现），又如《净道经》等，称水为“以湿润性质滋养各处”，也是单数语气的证据。巴利语中女性语尾的指称，如“那些牛用棍驱赶”、“饲养者以力量和意志给予食物”等，是借助女性语尾及诸多名词和非名词词汇以相同格的关系说出，表现出共处一境的结构，然巴利语中并非所有借女性语尾、名词及非名词词汇共格而出现的用法中都能见到“水”的词形。若水为女性语尾词，如同小词的因果关系或同词的依止关系，则这种女性语尾下没有共同发生，如白噪音或如前音后的关系，两者皆不成。既然二者不存在，依女性语尾法则的全部语法方法亦不能成就，是以可断定“水”为非女性语尾词。况且牛之声并无所依而生，该女性语尾法则无所呈现，因而虽有存在，为何独为女性语尾则难以成立？

Ettha vuccate – gosaddo na niyogā itthiliṅgo, atha kho pulliṅgova. Itthiliṅgabhāve pana tamhā āpaccaye ahontepi īpaccayo vikappena hoti, aññampi itthiliṅge vuttavidhānaṃ labbhati. So hi niccamokārantatāpakatiyaṃ ṭhatvā ‘‘go, gāvī’’tiādinā attano itthiliṅgarūpānaṃ nibbattikāraṇabhūto, tena so itthiliṅgo bhavati. Āpasadde pana īpaccayādi na labbhati. Tena so itthiliṅgoti na vattabbo. Yathā vā gosaddassa avisadākāravohārataṃ paṭicca itthiliṅgabhāvo upapajjati, na tathā āpasaddassa. Āpasaddassa hi anākularūpakkamattā avisadākāravohāratā na dissati, yāya eso itthiliṅgo siyā. Evaṃ vuttā te niruttarā bhavissanti.

此处曰：牛声并非女性语尾，而是阳性。尽管该女性语尾表明的因果关系存在其反对及对应的逆因，但阳性语尾为本质，且可收到其它女性语尾语法用法。此因为通常发声词的产生是依赖于他种词汇中“牛、母牛”等词根作为发音起因，故彼为女性语尾。逆因如袭击、反应等则无，因此不可称为女性语尾。若依牛声不清晰、变动呈现的情况而产生女性语尾，绝非如此多音词及共格存在于“水”词，而“水”则无此类表现。水因其旋涡、波动等形态特征并无清晰的外形声响表现，这样它属女性语尾是不合理的。因此，传说中对这些说法不予采纳。

Tathā yesaṃ evaṃ hoti ‘‘āpasaddo sabbadā itthiliṅgo ceva bahuvacanako cā’’ti, te vattabbā – yathā itthiliṅgabhūtassa kaññāsaddassa paṭhamaṃ kaññaiti rassavasena ṭhapitassa āpaccayato paraṃ smiṃvacanaṃ sarūpato na tiṭṭhati, yaṃbhāvena ca yābhāvena ca tiṭṭhati ‘‘kaññāyaṃ, kaññāyā’’ti, na tathā ‘‘itthiliṅga’’nti tumhehi gahitassa āposaddassa paṭhamaṃ āpaiti rassavasena ṭhapitassa paraṃ smiṃvacanaṃ yaṃbhāvena ca yābhāvena ca tiṭṭhati, atha kho sarūpatoyeva tiṭṭhati ‘‘āpasmiṃ maññatī’’ti. Yadi pana āpasaddo itthiliṅgo siyā, smiṃvacanaṃ sarūpato na tiṭṭheyya. Yasmā ca smiṃvacanaṃ sarūpato tiṭṭhati, tasmā āpasaddo na itthiliṅgo. Na hi caturāsītidhammakkhandhasahassasaṅgahesu anekakoṭisatasahassesu pāḷippadesesu ekasmimpi pāḷippadese paṭhamaṃ akārantabhāvena ṭhapetabbānaṃ itthiliṅgasaddānaṃ parato ṭhitaṃ smiṃvacanaṃ sarūpato tiṭṭhatīti. Evaṃ vuttā te niruttarā bhavissanti.

对于那些说“水总是女性语尾，同时也存在复数形”的人，应说：当女性语尾小词“kaññā”（少女）作为第一词根以其震动音依附其后，复数词尾振动音与之对应的用法（例如“kaññāyaṃ”，“kaññāyā”）并无二致。而你们所采用的“āpasadda”（水声）一词作女性语尾时，第一成分以震动音为基础与后续复数词尾相依附的结构实际上并不存在。因而“āpasadda”仍为复数词尾的话，复数音便不会置于该构型以上。有鉴于此，不能被视作女性语尾。实则于四十八万种藏文词中，百千万之多的巴利语辞汇中，单数语尾用以确定词根词性之女性语尾词型单词在任何巴利语词形后面，都不可能构成以其为女性语尾的复数相对应结构。故此终结了你等之议论，亦应予驳回。

Keci panettha evaṃ vadeyyuṃ ‘‘āpasaddo napuṃsakaliṅgo, tathā hi aṭṭhasāliniyaṃ ‘omattaṃ pana āpo adhimattapathavīgatikaṃ jāta’nti napuṃsakaliṅgabhāvena taṃsamānādhikaraṇapadāni niddiṭṭhānī’’ti? Tanna, manogaṇe pavattehi tama vaca sirasaddādīhi viya āpasaddenapi samānādhikaraṇapadānaṃ katthaci napuṃsakaliṅgabhāvena niddisitabbattā. Pubbācariyānañhi saddaracanāsu ‘‘saddhammatejavihataṃ vilayaṃ khaṇena, veneyyasattahadayesu tamo payātī’’ti ettha ‘‘tamo’’tipadena samānādhikaraṇaṃ ‘‘vihata’’nti napuṃsakaliṅgaṃ dissati, tathā ‘‘dukkhaṃ vaco etasmiṃ vipaccanīkasāte puggaleti dubbaco’’ti ettha ‘‘vaco’’ti padena samānādhikaraṇaṃ ‘‘dukkha’’nti napuṃsakaliṅgaṃ, ‘‘avanataṃ siro yassa so avanatasiro’’ti ettha ‘‘siro’’ti padena samānādhikaraṇaṃ ‘‘avanata’’nti napuṃsakaliṅgaṃ, ‘‘appaṃ rāgādirajo yesaṃ paññāmaye akkhimhi te apparajakkhā’’ti ettha ‘‘rajo’’ti padena samānādhikaraṇaṃ ‘‘appa’’nti napuṃsakaliṅgaṃ dissati. Na te ācariyā tehi samānādhikaraṇapadehi tamavacasirasaddādīnaṃ napuṃsakaliṅgattaviññāpanatthaṃ tathāvidhaṃ saddaracanaṃ kubbiṃsu, atha kho ‘‘sobhanaṃ mano tassāti sumano’’ti ettha viya manogaṇe pavattapulliṅgānaṃ payoge napuṃsakaliṅgabhāvenapi samānādhikaraṇapadāni katthaci hontīti dassanatthaṃ kubbiṃsu. Yathā ca ‘‘vihata’’ntiādikā saddaracanā tamavacasirasaddādīnaṃ napuṃsakaliṅgattaviññāpanatthaṃ na katā, tathā ‘‘omatta’’nti ca ‘‘adhimattapathavīgatikaṃ jāta’’nti ca saddaracanāpi āpasaddassa napuṃsakaliṅgattaviññāpanatthaṃ na katā. Yasmā pana manogaṇe pavattehi manasaddādīhi ekadesena samānagatikattā āpasaddenapi napuṃsakaliṅgassa samānādhikaraṇatā yujjati, tasmā aṭṭhasāliniyaṃ ‘‘omattaṃ pana āpo adhimattapathavīgatikaṃ jāta’’nti napuṃsakaliṅgassa āpasaddena samānādhikaraṇatā katā. Tathāpi āpasaddo manasaddādīhi ekadesena samānagatiko samāsapadatte majjhokārassa ‘‘āpokasiṇaṃ, āpogata’’ntiādippayogassa dassanato, tasmā ‘‘omatta’’ntiādivacanaṃ āpasaddassa napuṃsakaliṅgattaviññāpanatthaṃ vuttanti na gahetabbaṃ, liṅgavipariyayavasena pana katthaci evampi saddagati hotīti ñāpanatthaṃ vuttanti gahetabbaṃ. ‘‘Omatto’’ti ca ‘‘adhimattapathavīgatiko jāto’’ti ca liṅgaṃ parivattetabbaṃ. Yadi hi āpasaddo napuṃsakaliṅgo siyā, sanikārāni’ssa paccattopayogarūpāni buddhavacanādīsu vijjeyyuṃ, na tādisāni santi. Kiñci bhiyyo – okārantaṃ nāma napuṃsakaliṅgaṃ katthacipi natthi, niggahītantaikāranta ukārantavasena hi tividhāniyeva napuṃsakaliṅgāni. Tena āpasaddassa napuṃsakaliṅgatā nupapajjatīti. Evaṃ vuttā te niruttarā bhavissanti. Iccokārantavasena gahitassa āpasaddassa itthiliṅgatā ca napuṃsakaliṅgatā ca ekantato natthi, niggahītantavasena pana gahitassa katthaci napuṃsakaliṅgatā siyā ‘‘bhante nāgasena samuddo samuddoti vuccati, kena kāraṇena āpaṃ udakaṃ samuddoti vuccatī’’ti payogadassanato. Ettha paneke vadeyyuṃ ‘‘yadi bho okārantavasena gahitassa āpasaddassa itthinapuṃsakaliṅgavasena dviliṅgatā natthi, okāranto āpasaddo kataraliṅgo’’ti? Pulliṅgoti mayaṃ vadāmāti.

有人如此说道：“水声非中性语尾，照此亦不为中性，譬如八章中古诗‘omattaṃ pana āpo adhimattapathavīgatikaṃ jāta’即称水声为中性语尾，并据此词根举例说明。”此语义中，因开头系列声音如“sirasadda”同样依附于水声，从而该语声虽属中性语尾，亦有共有的格关涉。前辈们在制作语音时，亦借用类似的方法，如“saddhamma”，“vilayaṃ”，“khaṇena”等词语中，凭借“tamo”等具有明确中性意义的词根表明中性语尾，而非依他法构造女性或阳性语尾。诸位老师未能在这些同属格词根如“tamasirasadda”之类中清楚标识中性语尾之意，有意无意混合了作“良心”等义的阳性词根，故而引起猜疑。且如“omatta”的“adhimattapathavīgatikaṃ jāta”词组中，未明示水声中性语尾属性。鉴于上述，因水声同“脑声”等出现具相同格关系及声音关联，故水声亦当归属中性语尾标记。然「āpasaddo」一词含有中性词性症状不可忽视。若水声即使为中性语尾，可由附近之词形和佛经教言确认，然并无此类词形存于佛经。再者，“okāranta”即以“o”音为词尾中性语尾，自然存在多种该类中性语尾词。因而水声不被生成为中性语尾。综上表明，水声无中性语尾，从而使“水”为女性或阳性的说法难以成立。众声亦当于此终结。

Yadi ca bho āpasaddo pulliṅgo. Yathā āpasaddassa pulliṅgatā paññāyeyya, nijjhānakkhamatā ca bhaveyya, tathā suttaṃ āharathāti. ‘‘Āharissāmisuttaṃ, na no suttāharaṇe bhāro atthī’’ti evañca pana vatvā tesaṃ imāni suttapadāni dassetabbāni. Seyyathidaṃ? ‘‘Āpo upalabbhatīti? Āmantā. Āpassa kattā kāretā upalabbhatīti? Na hevaṃ vattabbe. Atīto āpo atthīti? Āmantā. Tena āpena āpakaraṇīyaṃ karotīti? Na hevaṃ vattabbe. Āpaṃ maññati āpasmiṃ maññatī’’ti imāni suttapadāni.

若然曰水属于阳性。须当证明水声具阳性词性且有成就能力，方能取证。偈文云：‘将来诵此经，非经卷收集所重’，这等经句应被诠释。举例说明：“水得以呈现了么？”谓之“邀请”；“谁人令其显现？”不可如此言；“过去的水还存在么？”谓之“邀请”；“为此水作净化吗？”不可如此说。最后当说“认为是水即‘我即水’”，这些经文用语。

Ettha ca ‘‘upalabbhatī’’tiādinā āpasaddassa ekavacanatā siddhā, tāya siddhāya bahuvacanatāpi siddhāyeva. Ekavacanatāyeva hi saddasatthe paṭisiddhā, na bahuvacanatā, tena ‘‘āpenā’’ti iminā pana āpasaddassa itthiliṅgabhāvavigamo siddho itthiliṅge enādesābhāvato. ‘‘Āpassa, āpasmi’’nti imināpi itthiliṅgabhāvavigamoyeva itthiliṅge sarūpato nā smā smiṃ vacanānamabhāvā. ‘‘Atīto’’ti iminā itthiliṅganapuṃsakaliṅgabhāvavigamo okārantanapuṃsakaliṅgassa abhāvato, okārantassa guṇanāmabhūtassa itthiliṅgassa ca abhāvato.

此处自“upalabbhatī”（得见）始终，水声单数语用成立，由此单数得证复数亦得成立。单数语尾是词根于语言结构上证实不可违背，故水声的女性语尾辞义合法。以“āpassa”、“āpasmi”等词表达单数女性语尾的变异，乃是女性语尾词义剥离的表现，而非语形变化消失。“atīto”一词则属非中性、非阳性、非女性语尾的特殊构式，且无中性词根及女性语尾形式。

Apica buddhavacanādīsu ‘‘cittāni, rūpānī’’tiādīni viya sanikārānaṃ rūpānaṃ adassanato okārantabhāvena gahitassa napuṃsakaliṅgabhāvavigamo atīva pākaṭo. Aparampettha vattabbaṃ – ‘‘atīto āpo atthīti? Āmantā’’ti ettha ‘‘atīto’’ti iminā āpasaddassa visadākāravohāratāsūcakena okārantapadena tassa avisadākāravohāratāya ca ubhayamuttākāravohāratāya ca abhāvo siddho. Tassa ca avisadākāravohāratāya abhāve siddhe itthiliṅgabhāvo dūrataro. Ubhayamuttākāravohāratāya ca abhāve siddhe napuṃsakaliṅgabhāvopi dūrataroyeva. Iti na katthacipi okārantabhāvena gahito āpasaddo itthiliṅgo vā napuṃsakaliṅgo vā bhavati. Milindapañhe pana niggahītantavasena āgato napuṃsakaliṅgoti veditabbo, na cettha vattabbaṃ ‘‘atīto’’ti ‘‘tenā’’ti ca imāni liṅgavipallāsavasena vuttānīti vāccaliṅgānamanuvattāpakassa abhidheyyaliṅgabhūtassa āpasaddassa ‘‘kaññāya cittānī’’tiādīnaṃ viya itthinapuṃsakaliṅgarūpānaṃ abhāvato. Apica vohārakusalā tathāgatā tathāgatasāvakā ca, tehiyeva uttamapurisehi vohārakusalehi ‘‘atīto āpo’’tiādinā vuttattāpi ‘‘atīto’’ti ‘‘tenā’’ti ca imāni liṅgavipallāsavasena vuttānīti na cintetabbāni, tasmā taṃsamānādhikaraṇo okārantabhāvena gahito āpasaddo ekavacananto pulliṅgo ceva yathāpayogaṃ ekavacanabahuvacanako cāti veditabbo ‘‘āpo, āpā. Āpaṃ, āpe’’tiādinā yojetabbattā. Evaṃ vuttāni suttapadāni savinicchayāni sutvā addhā te āpasaddassa itthiliṅgabahuvacanatāvādino niruttarā bhavissanti.

在佛陀语录等处，诸如“心所有”、“色所有”等诸如此类用词，因其当作接近之相而论及色法，故以指示性词尾表明非男性相之义，极为明显。另当说明的是，关于“水已过”之语句，此处“已过”一词以代表水声清晰展开意趣的句末词表现，显现该词语意不明晰展开和句末二者都无的状态成立。且在句意不明晰展开缺失时，女性相较远。于句末展开表达之缺失时，非男性相也相对更远。由此无论何处，作为句末表现的水声既非女性相，亦非非男性相。根据《米林问答》明确显示，此处须知非男性相，不应理解为“已过”或“因此”等，此乃语尾不正之相称述，导致女性相、非男性相之形态缺失的缘故。且佛陀及其弟子皆在善法上皆圆熟，尽管如是以不正之相称述“已过水”等言辞，亦不应怀疑“已过”、“因此”等词语因不正之相称而为谬误。为此，论及同一事理，作为句末表现的不正之水声，应视为单数阳性，亦应视为可作单数或复数配合之词，就如“水”、“水众”等连用，归因为随后应配合“水”、“水众”等语尾使用。经中既有如是语句，且听闻经文结论，必为不正之水声以女性复数言说者难能成立。

Ettha koci vadeyya – pāḷiyaṃ pulliṅganayo ekavacananayo ca kiṃ aṭṭhakathāṭīkācariyehi na diṭṭho, ye āpasaddassa itthiliṅgabahuvacanattaṃ vaṇṇesunti? No na diṭṭho, diṭṭhoyeva so nayo tehi. Yasmā pana te na kevalaṃ sāṭṭhakathe tepiṭake buddhavacaneyeva visāradā, atha kho sakalepi saddasatthe visāradā, tasmā saddasatthe attano paṇḍiccaṃ pakāsetuṃ, ‘‘saddasatthe ca īdiso nayo vutto’’ti viññāpetuñca saddasatthanayaṃ gahetvā āpasaddassa itthiliṅgabahuvacanakattaṃ vaṇṇesunti natthi tesaṃ doso. Tathā hi mūlapariyāyasuttantaṭṭhakathāyaṃ tehiyeva vuttaṃ āpasaddassa pulliṅgekavacanakattasūcanakaṃ ‘‘lakkhaṇasasambhārārammaṇasammutivasena catubbidho āpo, tesū’’tiādi, tasmā natthi tesaṃ doso. Pūjārahā hi te āyasmanto, namoyeva tesaṃ karoma, na tesaṃ vacanaṃ codanābhājanaṃ. Ye pana ujuvipaccanīkavādā daḷhameva āpasaddassa itthiliṅgabahuvacanattaṃ mamāyanti, tesaṃyeva vacanaṃ codanābhājanaṃ. Yasmā pana mayaṃ pāḷinayānusārena antadvayavato āpasaddassa pulliṅgattaṃ napuṃsakaliṅgattañca vidadhāma, tasmā yo koci idaṃ vādaṃ madditvā aññaṃ vādaṃ patiṭṭhāpetuṃ sakkhissatīti netaṃ ṭhānaṃ vijjati, idañca pana ṭhānaṃ mahāgahanaṃ duppaṭivijjhanaṭṭhena, paramasukhumañca katañāṇasambhārehi paramasukhumañāṇehi paṇḍitehi vedanīyattā. Sabbamidañhi vacanaṃ tesu tesu ṭhānesu atthabyañjanapariggahaṇe sotūnaṃ paramakosallajananatthañceva sāsane ādaraṃ akatvā saddasatthamatena kālaṃ vītināmentānaṃ sāthalikānaṃ pamādavihāranisedhanatthañca sāsanassātimahantabhāvadīpanatthañca vuttaṃ, na attukkaṃsanaparavambhanatthanti imissaṃ nītiyaṃ saddhāsampannehi kulaputtehi yogo karaṇīyo bhagavato sāsanassa ciraṭṭhitatthaṃ.

这里有人会说：巴利文中阳性词和单数词语法名称，难道没有被论疏及注释师所见解，为什么论疏中要描写为女性复数之水声？事实上并非未被见解，论疏师等皆通晓佛陀语录，对语言精熟，且熟悉所有文法事理，因而为了自己阐明文法规则，才会陈述“文法上是如是称谓”的意思，并详细说明水声、女性复数水声这些语法名称。对于此无理可责。且在《原理经论�论疏》里已明说，水声作为阳性单数词的标志特征，是由四种条件组成，因此不是他们有错误。诸比库尊者专心修学，我等向他们致敬，不是要斥责他们语言上的错误。但对于固执辩论说水声应是女性复数的，必然会遭到我等此处的反驳。因为我们以巴利文种种双重角度，将水声的阳性单数与非男性性细微区别逐一阐释详尽，因此没有第二人可以就此立论，这乃是罕见极难理解精密的学问集合。所有这些说辞皆旨在维护听众的利益，令其避免误入歧途，守护本教律，促进教法久远传承，非为攻击他人而设立之处。此乃对信士之扶助，予以教法长远保存之努力。

Yasmā pana pāḷito aṭṭhakathā balavatī nāma natthi, tasmā pāḷinayānurūpeneva āpasaddassa nāmikapadamālaṃ yojessāma sotūnamasammohatthaṃ, kimettha saddasatthanayo karissati. Atrāyaṃ udānapāḷi ‘‘kiṃ kayirā udapānena, āpā ce sabbadā siyu’’nti.

既然如此，无所谓有名为《巴利论疏权威》这样的东西，我们将以巴利文传统语法规则，由名称词缀组成语法词缀群，令听众免迷惑，何必再设语法音韵之争？此处有乌达那巴利语“以水作何用？水常存否”的引文相应。

Āpo, āpā. Āpaṃ, āpe. Āpena, āpehi, āpebhi. Āpassa, āpānaṃ. Āpā, āpasmā, āpamhā, āpehi, āpebhi. Āpassa, āpānaṃ. Āpe, āpasmiṃ, āpamhi, āpesu. Bho āpa, bhavanto āpā.

水，水众。水，水们。以水，用水们。水的，水中。水们的，水们。水，水众，水我们，水们。水的，水的们。水们，水们的。水们，用水们，水们。尊敬的诸位，是诸水。

Sabbanāmādīhipi yojessāma – yo āpo, ye āpā. Yaṃ āpaṃ, ye āpe. Yena āpena, sesaṃ neyyaṃ , so āpo, te āpā. Atīto āpo, atītā āpā. Sesaṃ neyyaṃ. Iccevaṃ –

以下将构建名词配合体——如：水，水众。水，水们。由谁以水，继之，乃是水，乃众水。已过之水，已过之水众。继之。如此——

Purisena samā āpa-saddādī sabbathā matā;

与男人相同，水声一词常被认为是阳性。

Na sabbathāva gosaddo, purisena samo mato.

非一切处皆为恶声，但被认为与人相等。

Manādī ekadesena, purisena samā matā;

从心起，虽为一处，仍被认为与人相等；

Sarādī ekadesena, sabbathā vā samā matā.

从色起，亦为一处，或一切处都被认为与人相等。

Ye panettha saddā ‘‘manogaṇo’’ti vuttā, kathaṃ tesaṃ manogaṇabhāvo sallakkhetabboti? Vuccate tesaṃ manogaṇabhāvasallakkhaṇakāraṇaṃ –

若此处所说声音称为『心所集』，如何标识它们的心所集现象？说明其标识心所集现象的缘由如下——

Manogaṇo manogaṇā-

心所集者，即心所集合；

Dikā cevā’manogaṇo;

亦如方位等，称为无心所集。

Iti saddā tidhā ñeyyā,

如是，言语当三法可分别，

Manogaṇavibhāvane.

即分辨心念的不同变化。

Ye te nā sa smiṃvisaye,

若非此三法所属，

Sā so syantā bhavanti ca;

则不存在于此境界；

Samāsataddhitantatte,

因缘条件具足合和，

Majjhokārā ca honti hi.

其中亦有居中作用者。

Sokārantapayogā ca, kriyāyogamhi dissare;

伤心与愤怒的对象，都是作用力中的表现；

Evaṃvidhā ca te saddā, ñeyyā ‘‘manogaṇo’’iti.

这样种种的声音，被称为“心界”；

Atra tassatthassa sādhakāni payogāni sāsanato ca lokato ca yathārahamāharitvā dassessāma – manasā ce pasannena, bhāsati vā karoti vā. Na mayhaṃ manaso piyo. Sādhukaṃ manasi karotha. Manopubbaṅgamā dhammā. Manoramaṃ, manodhātu, manomayena kāyena, iddhiyā upasaṅkami. Yo ve ‘‘dassa’’nti vatvāna, adāne kurute mano. Vacasā paricitā. Vacaso vacasi.

这里将依教法与世俗，适当取用先行的用法与教义加以示现——若以清净心意，则说或作。吾心不喜者，汝应于心行善。心为诸法之先导。以令人欢喜心念，心界及由心所成之身，随神通而现至。所谓“示现者”，言其心造作。不离言语所熟知者。语为言语。

Vacorasmīhi bodhesi, veneyyakumudañcidaṃ;

以语光照明，宛如盛开之粉红莲花；

Rāgo sārāgarahito, visuddho buddhacandimā.

热爱之心已净绝，纯洁清净如佛之月光。

Kassapassa vaco sutvā, alāto etadabravi;

闻咖萨巴之语，阿拉汉如琴般柔和地说：

Esa bhiyyo pasīdāmi, sutvāna munino vaco.

听闻圣者之语，我更增欢喜。

Sakhā ca mitto ca mamāsi sīvika, susikkhito sādhu karohi me vaco. Ekūnatiṃso vayasā subhadda. Vayaso, vayasi, vayovuddho, vayoguṇā anupubbaṃ jahanti. Jalantamiva tejasā. Tejaso, tejasi, tejodhātukusalo. Tejokasiṇaṃ. Tapasā uttamo, tapaso, tapasi, tapodhano, tapojigucchā. Kasmā bhavaṃ vijanamaraññanissito, tapo idha krubbasi brahmapattiyā. Cetasā aññāsi, evaṃ cetaso parivitakko udapādi, etamatthaṃ cetasi sannidhāya, cetoparivitakkamaññāya. Cetopariyañāṇaṃ, ceto paricchindati, so parasattānaṃ parapuggalānaṃ cetasā ceto paricca jānāti. Tamasā, tamaso, tamasi, tamonudo, tamoharo. Navāhametaṃ yasasā dadāmi. Yasaso, yasasi, yaso bhogasamappito. Yasoladdhākho panasmākaṃ bhogā. Yasodharā devī, yaso laddhā na majjeyya. Ayasāva malaṃ samuṭṭhitaṃ. Ayaso, ayasi, ayopākārapariyantaṃ, ayasā paṭikujjitaṃ. Seyyo ayoguḷo bhutto, ayopatto , ayomayaṃ, ayo kantatīti ayokanto. Ghatena vā bhuñjassu payasā vā, sādhu khalu payaso pānaṃ yaññadattena, payasi ojā, payodharā, payonidhi. Sahassanetto sirasā paṭiggahi. Siraso, sirasi añjaliṃ katvā, vanditabbaṃ isiddhajaṃ. Siroruhā, siro chindati. Yo kāme parivajjeti, sappasseva padāsiro. Siro te vajjhayitvāna. Sarasā, saraso, tīṇi uppalajātāni, tasmiṃ sarasi brāhmaṇa. Saroruhaṃ. Yaṃ etā upasevanti, chandasāvā dhanenavā. Sāvittī chandaso mukhaṃ. Chandasi, chandoviciti, chandobhaṅgo, urasā panudahissāmi, uraso, urasi jāyati, urasilomo, uromajjhe vijjhi. Rahasā, rahaso, rahasi, rahogato nisīditvā, evaṃ cintesahaṃ tadā. Ahasā, ahasi. Jāyanti tattha pārohā, ahorattānamaccayeti imāni payogāni. Ettha ca ‘‘manena, manassa, mane, manasmiṃ, manamhī’’tiādīni ca ‘‘manaāyatanaṃ tamaparāyano ayapatto chandahānī’’tiādīni ca ‘‘na manaṃ aññāsi. Yasaṃ laddhāna dummedho. ‘‘Siraṃ chindatī’’tiādīni ca rūpāni manogaṇabhāvappakāsakāni na hontīti na dassitāni, na alabbhamānavasena, tasmātra imā ādito paṭṭhāya manogaṇabhāvavibhāvinī gāthāyo bhavanti –

友伴亲近者乃我同伴，修习得善，善言为我所愿。年三十九岁，年龄、年老及各年龄特征依次放弃，如火焰燃烧。光明者，主光明，擅长光明元素。光明熄灭。以熬炼之火敬奉，熬炼者，熬炼中者，掌握熬炼者，熬炼炽盛。何故你执着于生死轮回，修炼此处却违背梵天的专注心？以心知之，如此心转变而生，专注于此义所中，在心中存有专注之念。心的究知，心破析乃见，借助他心及他人心所识。由暗昧、心暗灭、暗除及暗除者得去除。今日我赐予此荣光。荣光之聚集，荣光之现现于我善业。荣光女神，荣光得后不可沾灭。铁锈污垢堆积。铁之、铁中、铁外围，铁受掩蔽。吃铁渣更佳，已得铁，铁质具，曰铁赞。可用瓦罐或饮奶作食，善饮乳食，因供养而饮乳，乳中具活力，乳腹、乳藏也。须以千金持于头顶。头顶，头上合掌应敬，敬于圣者生起。头盖肉，头破裂。远离欲者，清净地面维系。头受击伤后。莲花，莲池，三朵莲花，其处有婆罗门。莲花生。以诸事供养此者，生意兴隆。兴隆者，面孔乃兴隆。兴盛者，兴盛者成，胸中兴盛，我欲施以乳胴，乳胴中有生。秘密之处，秘密地，秘密出入就座，我当那时思维如是。日中，日中所。诸根生于此，有日夜消灭，诸用消灭。此处有“心”、“心者”、“心中”、“于心中”、“心在我中”等语，及诸“心境界最胜者”、“去欲者”、“耽欲者”、“心所灭”之语。我不识心。若得荣光者为愚痴者。头破裂等诸句，诸形相彰显心界之状态，非见非得，故最初设此组诗释明心所义——

‘‘Manasā manaso manasi’’,

「以心为心在心」

Itiādivasā ṭhitā;

等语如是成立；

Sā so syantā saddarūpā,

此为立体同声形象，

Vuttā ‘‘manogaṇo’’iti.

呼为“心所”。

Manodhātu vacorasmi,

意根即心根，

Vayovuddho tapoguṇo;

虽已年迈，然具修行功德；

Tejodhātu tamonāso,

色根因愚暗而沉浊，

Yasobhogasamappito.

却充满自在享受。

Cetoparivitakko ca, ayopatto payodharā;

心有转绕思维，不能断除烦恼，

Siroruhā saroruhaṃ, uromajjhe rahogato.

头颅沉重，身体沉拖，如胸中有隐痛。

Chandobhaṅgo ahorattaṃ, manomaya’mayomayaṃ;

欲界昼夜不停变化，其性质由心所主导、由心所形塑。

Evaṃvidho viseso yo, lakkhaṇantaṃ manogaṇe.

此种特殊状况，正是心识诸属性的显著特征。

‘‘Vaco sutvā, siro chindi, ayo kantati’’ iccapi;

「听闻言语，头脑分裂，坚铁也被撕裂」这般说法，

Upayogassa saṃsiddhi, lakkhaṇantaṃ manogaṇe.

说明此法的运用已臻成熟，乃心识诸属性之特征。

Manogaṇe vuttanayo, itthiliṅge na labbhati;

关于心识的性质，女性别上无确切所得，

Punnapuṃsakaliṅgesu, labbhateva yathārahaṃ.

而在有德男众的男性别中，却能如实获得其特性。

Iccevaṃ sabbathāpi –

如此说，当常恒行者皆然——

Sā so syantāni rūpāni, sandissanti manogaṇe;

尔时，诸色皆感入心识之群，显现于心所；

Majjhokārantarūpā ca, sokārantūpayogatā.

中间相续诸色，因悲恼而生，具能感动悲苦之用。

Idaṃ manogaṇalakkhaṇaṃ. Evaṃ manogaṇalakkhaṇaṃ anākulaṃ niggumbaṃ nijjaṭaṃ samuddiṭṭhaṃ.

此即心识之特征。心识之特征持久不乱，隐蔽守护，自立自现，鲜明显露。

Atha manogaṇādilakkhaṇaṃ kathayāma –

今当说心识等之初始特征——

Ye te nā sasmiṃvisaye,

彼等不生于此领域者，

Sā so syantā yathārahaṃ;

若彼正当沉睡时，

Samāsataddhitantatte,

在整体利益之理上，

Majjhokāro na honti tu.

中度之人却不应如此。

Sokārantūpayogā ca,

引发忧愁之因缘，

Kriyāyoge na honti te;

在行为聚合中亦不存；

Saddā evaṃvidhā sabbe;

此类诸种声音皆然。

Manogaṇādikā matā.

‘念头等’者的定义。

Seyyathidaṃ? ‘‘Bilaṃ padaṃ mukha’’miccādayo. Tesaṃ rūpāni bhavanti – bilasā, bilaso, bilasi, bilagato, bilaṃ pāvisi. Padasāva agamāsi, tīṇi padavārāni, mākāsi mukhasā pāpaṃ, mukhagataṃ bhojanaṃ chaḍḍāpeti. Saccena danto damasā upeto. Rasavaraṃ rasamayaṃ rasaṃ pivīti. Idaṃ manogaṇādikalakkhaṇaṃ.

如何说呢？如‘穴’、‘足’、‘口’等是假称。它们的形态是：穴、穴口、穴内、进入穴中、进入穴穴处。足离开爪，具有三足根；不能由口入而为邪恶，进入口中之食物应当舍弃。真实而言，牙齿具调伏之力。味觉物是由味所构成，饮食甘美。此即‘念头等’的标志。

Aparampi bhavati –

次还有另一义——

Ye samāsādibhāvamhi, majjhokārāva honti tu;

凡属汇合体者，实为中间部分之所在；

Nā sa smiṃvisaye sāso-syantā pana na hontihi.

但非在此境界中产生存在者，反而不在此境界中。

Sokārantūpayogā ca,

彼忧苦之生起条件亦然，

Kriyāyoge na honti te;

他们不属于作用的合成之中；

Saddā evaṃvidhā cāpi,

声音也是如此分类，

Manogaṇādikā matā.

被认为是心及其类别的属法。

Seyyathidaṃ? ‘‘Āpo vāyo sarado’’iccevamādayo. Tesaṃ rūpāni bhavanti – āpodhātu, vāyodhātu, āpokasiṇaṃ, vāyokasiṇaṃ, āpomayaṃ, vāyomayaṃ, jīva tvaṃ saradosataṃ, saradakālo. Āpena, āpassa, āpe, āpasmiṃ, āpamhi. Vāyena, vāyassa, vāye, vāyasmiṃ, vāyamhi. Saradena, saradassa, sarade, saradasmiṃ, saradamhi. Āpaṃ āpato sañjānāti. Vāyaṃ vāyato sañjānāti. Saradaṃ pattheti, saradaṃ ramaṇīyā nadī.

比如说，‘水、风、河流’等等，如此起始。它们的种类包括：水元素、风元素；水轮、风轮；水质、风质；活力即水与风的流动，水的时节。对应词有：由水，以水，水中，水内。由风，以风，风中，风内。由河流，河流的，河流中，河流内。人们感知水来自水本身，风来自风本身，河流则是流动且美丽的河。

Keci panettha vadeyyuṃ ‘‘nanu sāsane vāyasaddo viya vāyusaddopi manogaṇādīsu icchitabbo’’ti? Ettha vuccate –

有人或许在此会说：‘难道在教法中风的声音、风之声也应被认作心及其类吗？’对此说法有以下解释——

‘‘Vāyu vāyo’’ti etesu, pacchimoyeva icchito;

‘风即气’，在这里特别指后面所说。

Manogaṇādīsu nādi, ādiggahavasenidha.

在「心行等」诸法中，不同声音以收摄为依止而现起。

‘‘Manodhātu vāyodhātu’’, iccādīni padāni hi;

『心界、风界』等此类词汇，确实是此义。

Akārantavaseneva, majjhokārāni sijjhare.

它们如同不受形象作用制约，居于中间者为本质。

Vāyusaddamhi gahite, ādiggahavasenidha;

以风声为例，仍依收摄而成其声。

‘‘Vāyodhātū’’ti omajjhaṃ, rūpameva na hessati.

称作『风界』时，其中心位不呈具形色现象。

Yathā hi āyusaddassa, rūpaṃ dissati sāgamaṃ;

正如风声显现时，其形色为共相而可见。

‘‘Āyusā ekaputta’’nti, manasādipadaṃ viya.

“命为一子”这词，如同心所等一样被理解。

Na tathā vāyusaddassa, rūpaṃ dissati sāgamaṃ;

风声并非真有形色可见，非实有形态。

Tasmā manogaṇādimhi, tasso’kāso na vijjati.

因此，在心等种类中，没有其空无的存在。

Tathā hi ‘‘vāyati iti, vāyo’’ iti garū vaduṃ;

正如“吹动”被称为“风”一样，这是恰当的描述。

‘‘Vāyodhātū’’ti etassa, padassatthaṃ tahiṃ tahiṃ.

“风元素”就是此词在各方各面的涵义。

Yattha pathavī ca āpo ca, tejo vāyo na gādhati;

大地、水、火虽存在，而风不受其拘束、束缚；

Ettha āpādikaṃ sadda-ttikaṃ manogaṇādike.

此处所说的是具足音节三类的心法等。

Idampi manogaṇādikalakkhaṇaṃ. Ettha manogaṇādikā dvidhā bhijjanti bila padādito āpādito ca. Evaṃ manogaṇādikalakkhaṇaṃ anākulaṃ niggumbaṃ nijjaṭaṃ samuddiṭṭhaṃ.

这也是心法等的特征。此处心法等可分二种：有落（滞碍）的、如足迹等受到阻碍的；亦有无落（无碍）的。如此，心法等的特征是不混杂的、清净的、真实现见的。

Atha amanogaṇalakkhaṇaṃ kathayāma –

接下来说无心法特征者——

Ye ca nāvisaye sontā, ye ca smāvisaye siyuṃ;

那些存在于非领域中者，和那些存在于小领域中者；

Saddā evaṃpakārā te, amanogaṇasaññitā.

这些音声皆为此类，称为无心法所知。

Ke te? Atthabyañjanakkharasaddādayo ceva dīghorasaddā ca. Etesu hi atthasaddādīnaṃ nāvacanaṭṭhāne ‘‘atthaso byañjanaso akkharaso suttaso upāyaso sabbaso ṭhānaso’’tiādīni sontāni rūpāni bhavanti. Dīghorasaddānaṃ pana smāvacanaṭṭhāne ‘‘dīghaso oraso’’ti sontāni rūpāni bhavanti. Idaṃ amanogaṇalakkhaṇaṃ.

何者为此？即是具有意义、标志、字母等的音声，也有长音。因在无意义音声处，“意义、标志、字母、闻者、方法、全部、场所”等均为存有之形式。于长音处，短时存在“长者或长音者”的形态。这即是无心法特征。

Aparampi bhavati –

此外，还有――

Sabbathā vinimuttā ye, sā so syantādibhāvato;

凡是完全解脱诸缚者，皆缘于彼入此初境之因；

Evaṃvidhāpi te saddā, amanogaṇasaññitā.

如是种种音声，亦无烦恼所执着。

Ke te? ‘‘Puriso kaññā citta’’miccādayo. Idampi amanogaṇalakkhaṇaṃ. Evaṃ amanogaṇalakkhaṇaṃ anākulaṃ niggumbaṃ nijjaṭaṃ samuddiṭṭhaṃ.

彼等为何？『人、女、心』等皆为虚妄起。此亦无烦恼之相。如此无烦恼之相，非混乱、非妄语、非空言，实已现前。

Evaṃ dassitesu manogaṇalakkhaṇādīsu koci vadeyya ‘‘yadidaṃ tumhehi vuttaṃ ‘ye samāsādibhāvamhi, majjhokārāva honti tū’tiādinā manogaṇādikalakkhaṇaṃ, tena ‘‘parosataṃ gomayaṃ godhano’’iccādīsu goparasaddādayopi manogaṇādikabhāvaṃ āpajjantīti? Nāpajjanti. Kasmāti ce? Yasmā –

如是示现于诸心缚之相者，或有人言：如你们所说『凡入初境者，心得专注』等，以此心缚等相，则诸守门守户之声如『牧牛者之喂牛声』等是否也出于心缚等相？答案是否定。何以故？

Ettha manogaṇādīnaṃ, antassottaṃ paṭiccidaṃ;

因为于此心缚等诸法中，内在之别已分别断除；

‘‘Majjhokārā’’ti vacanaṃ, vuttaṃ na tvāgamādikaṃ.

『中间音』之说，乃是所言之规则本身，而非指增音等附加成分。

‘‘Parosataṃ gomaya’’nti-ādīsu amanogaṇo;

在『逾百牛粪』等词例中，为非心意之集合；

Pubbabhūtaṃ padaṃ ossā-gamattā’niccatāya ca.

是先前已存在的词，由于声母变化与无常（流变）之故。

Tasmā nāpajjanti. Iti sabbathāpi amanogaṇalakkhaṇaṃ nissesato dassitaṃ. Iccevaṃ manogaṇavibhāvanāyaṃ manogaṇo manogaṇādiko amanogaṇo cāti tidhā bhedo veditabbo.

因此并不产生。如此，随处皆以非心类特征为根据而显示（非心类）。综上，关于心类的别解，此心类、心类起始、及非心类三者的区分，应当明了。

Tattha manogaṇe pariyāpannasaddānaṃ samāsaṃ patvā ‘‘abyaggamanaso naro, thiracetasaṃ kulaṃ, saddheyyavacasā upāsikātiādinā liṅgattayavasena aññathāpi rūpāni bhavanti. Ettha pana keci evaṃ vadanti ‘‘yadā manasaddo sakatthe avattitvā ‘abyaggo mano yassa soyaṃ abyaggamanaso, alīno mano yassa soyaṃ alīnamanaso’ti evaṃ aññatthe vattati, tadā purisanayeneva nāmikapadamālā labbhati, na manogaṇanayenā’’ti. Taṃ na gahetabbaṃ ubhinnampi yathārahaṃ labbhanato. Tathā hi visuddhimagge puggalāpekkhanavasena ‘‘khantisoraccamettādi-guṇabhūsitacetaso. Ajjhesanaṃ gahetvānā’’ti ettha manogaṇanayo dissati. Taṭṭīkāyampi ‘‘ajjhesito dāṭhānāga-ttherena thiracetasā’’ti manogaṇanayo dissati, tasmā tesaṃ vacanaṃ na gahetabbaṃ. Evaṃ vadantā ca te abyaggamanasaddādīnaṃ abyaggamanasaiccādinā sakārantapakatibhāvena ṭhapetabbabhāvaṃ vibbhantamativasena cintetvā sabbāsu vibhattīsu, dvīsu ca vacanesu purisanayena yojetabbataṃ maññanti. Evañca sati ‘‘guṇabhūsitacetaso, thiracetasā’’ti chaṭṭhīcatutthītatiyārūpāni nasiyuṃ, aññāniyeva anabhimatāni rūpāni siyuṃ. Yasmā siyuṃ, tasmā evaṃ aggahetvā ayaṃ viseso gahetabbo.

其中文句中，心类所包摄的词汇合成后，如「安宁心之人」、「坚定心之族」、「听信文字之修行者」等，依不同的指标，含义有别。然有些教法言说，当心的声音同步变化时，如「安宁心者本身即为安宁心，污秽心者本身即为污秽心」等，只有男众才获得称谓名号，不由心类思惟所得。此不可取，因观察修净之道中众生时，见「忍辱、善根充满的心，能承受侮辱」等描述，这便显现心类之思惟存在。注疏中又云「承受之心乃铁牙龙长老、坚定心者」等，此心类思惟显现，因此这类说法不可作为认可。如此等众所言，针对「安宁心声」类词，用安宁心或污秽心名称区别，及许多不同表达的意思，须分别详审。各种释义皆不得省略，在两者词句中必须依男众之观点并结合心类思惟而成立。若依此，则心类思惟含义为「具有善根充满之心，坚定心者」等形相，有些形相应舍弃，第六、第四、第第三人称形相不取，余有其他不悦意形相。因这些存有故，应舍弃，否则该差别即应被接纳。

Yattha hi samāsavasena manasaddo cetasaddādayo ca sakatthe avattitvā aññatthe vattanti, tattha sakārāgamānaṃ padānaṃ nāmikapadamālā purisanayena ca manogaṇe mananayena ca yathārahaṃ labbhati. Nissakārāgamānaṃ pana purisanayeneva labbhati. Yattha pana samāsavisayeyeva manādisaddā sakatthe vattanti, tattha nissakārāgamānaṃ nāmikapadamālā purisanayena ca manogaṇe mananayena ca labbhati.

若诸合语中，「心声」与「心声」等在男众实相中变化而另有所指，此时显现之名号用男众思惟与心类思惟可以合理取得。而非合成语，则只能依男众观点取得。又若就合音相同的主题词「心」起始等，在男女实相中变化时，非合语的词汇名号，则依男众思惟与心类思惟而取得。

Idāni imassatthassa āvibhāvatthaṃ, saddagatīsu ca viññūnaṃ kosalluppādanatthaṃ yathāvuttānaṃ padānaṃ padamālā tidhā katvā dassayissāma – ‘‘byāsatto mano yassa soyaṃ byāsattamanaso naro’’ti evamaccantaṃ puggalāpekkhakassa imassa padassa –

现在，应当说明本段义理，且依照贤明者们在正确语义上的巧妙造句，将词句分为三类加以说明：『心散乱者是其自身所散乱心之人』。如此，对于终极个人的这一词句义，

Byāsattamanaso naro, byāsattamanasā narā. Byāsattamanasaṃ naraṃ, byāsattamanase nare. Byāsattamanasā, byāsattamanena narena, byāsattamanehi, byāsattamanebhi narehi. Byāsattamanaso, byāsattamanassa narassa, byāsattamanānaṃ narānaṃ. Byāsattamanā, byāsattamanasmā, byāsattamanamhā narā, byāsattamanehi, byāsattamanebhi narehi. Byāsattamanaso, byāsattamanassa narassa, byāsattamanānaṃ narānaṃ. Byāsattamanasi, byāsattamane, byāsattamanasmiṃ, byāsattamanamhi nare, byāsattamanesu naresu. Bho byāsattamanasa nara, bhavanto byāsattamanasā narāti nāmikapadamālā bhavati.

『心散乱者是人，心散乱者们是人们。以散乱心作人，以散乱心者作人。借由散乱心，借由散乱心、人及散乱者、散乱心者们。散乱心者，散乱心之人，散乱心之人们。散乱心者们，由散乱心者亿千人组成。借由散乱心的方式，借由散乱众人，散乱心者们。散乱心者，散乱心之人，散乱心之人们。以散乱心上者，散乱心者，散乱心处者，在散乱心中者，散乱心所及之人，在散乱心众人中。噢，散乱心之人们，诸位即为散乱心者们』，此乃词义连缀之列。

Evaṃ sakārāgamassa labbhamānālabbhamānatā vavatthapetabbā. Ettha hi paṭhamādutiyāvibhattīnaṃ ekavacanabahuvacanaṭṭhāne ca tatiyācatutthīchaṭṭhīsattamīnaṃ ekavacanaṭṭhāne ca yathārahaṃ sāgamo bhavati ādesasaravibhattisaraparattā. Ayañca nayo sukhumo sādhukaṃ manasi kātabbo.

由此，对于词汇所带来的肯定与否定应当解释。当中，对于第一、二变格及第三、四、六、七十级单数与复数形式之处，如实产生语法一致的连缀。语法变化及词性依赖于语境，且此法细微、可贵，读者当铭记于心。

Aparo nayo – ‘‘byāsatto mano yassa soyaṃ byāsattamano’’ti evampi puggalāpekkhakassa imassa padassa ‘‘byāsattamano naro, byāsattamanā narā. Byāsattamanaṃ nara’’ntiādinā purisanayeneva nāmikapadamālā bhavati. Ettha pana sabbathāpi sāgamo natthi. Aparopi nayo – ‘‘byāsatto ca so mano cāti byāsattamano’’ti evaṃ cittāpekkhakassapi imassa padassa ‘‘byāsattamano, byāsattamanā. Byāsattamanaṃ, byāsattamane. Byāsattamanasā, byāsattamanenā’’tiādinā manogaṇe mananayena nāmikapadamālā bhavati, ettha pana tatiyācatutthīchaṭṭhīsattamīnaṃ ekavacanaṭṭhāneyeva sāgamo bhavati ādesasaraparattā. Yathā ca ettha, evaṃ ‘‘alīnamanaso naro’’tiādīsupi ayaṃ tividho nayo veditabbo.

另一种说法是：对于终极个人之词句『心散乱者是其自身所散乱心之人』，以类似『散乱心是人，散乱心者是人』等表达方式形成词义列。此处通用语法往往不成立。另一种说法是：『且散乱者心是散乱心』，此种心之词句群类似『散乱心，散乱者。散乱心，散乱者。散乱心以散乱者为伴』的连缀，形成心之造句。然此语法仅在第三、四、六、七十级单数处成立，依训示与词形变化。正如此处示，『异心者』等词亦有此三种说法应验。

Napuṃsakaliṅge pana vattabbe ‘‘byāsattamanasaṃ kulaṃ, byāsattamanāni kulāni. Byāsattamanasaṃ kulaṃ, byāsattamanāni kulāni. Byāsattamanasā kulenā’’tiādinā nāmikapadamālā yojetabbā. Ettha pana paṭhamādutiyātatiyācatutthīchaṭṭhīsattamīnaṃ ekavacanaṭṭhāneyeva yathārahaṃ sāgamo bhavati ādesasaravibhattisaraparattā, ayampi nayo sukhumo sādhukaṃ manasi kātabbo.

至于男性性别词形，适用『散乱心之家族，散乱心之族群。散乱心家族，散乱心族群。以散乱心构家族』等造句连缀。该语法同样因第一、二及第三、四、六、七十级单数处语法配合而成立。此方法细微、可贵，读者应铭记于心。

Itthiliṅge pana vattabbe ‘‘byāsattamanasā itthī’’ti evaṃ paṭhamekavacanaṭṭhāneyeva sāgamaṃ vatvā tato ‘‘byāsattamanā, byāsattamanāyo itthiyo. Byāsattamanaṃ itthi’’nti kaññānayena yojetabbā. ‘‘Evaṃ saddheyyavacasā upāsikā, saddheyyavacāyo upāsikāyo. Saddheyyavacaṃ upāsika’’ntiādināpi. ‘‘Byāsattamanaṃ kulaṃ, byāsattamanā itthī’’tiādinā pana cittakaññānayena yojetabbā. Ettha pana sabbathāpi sāgamo natthi.

女性性别词形使用『散乱心女性』等表达。先在单数形处产生连缀，后以少女等词连接，如『散乱心女性，散乱心二名女子。散乱心女性』。亦适用类似『可信之词女子，可信言女子们。可信之言女子』等表达。再如『散乱心家族，散乱心女性』，亦依心态及少女词缀相结。尽管如此，此处多处均无通用语法配合。

Sotūnaṃ ñāṇappabhedajananatthaṃ aparāpi nāmikapadamālāyo dassayissāma sahanibbacanena – mano eva mānasaṃ, samussāhitaṃ mānasaṃ yassa soyaṃ samussāhitamānaso. ‘‘Samussāhitamānaso, samussāhitamānasā. Samussāhitamānasaṃ, samussāhitamānase. Samussāhitamānasenā’’ti purisanayena yojetabbā. Sundarā medhā assa atthīti sumedhaso. ‘‘Sumedhaso, sumedhasā. Sumedhasaṃ, sumedhase. Sumedhasenā’’ti purisanayena, evaṃ ‘‘bhūrimedhaso’’tiādīnampi. Tatrime payogā –

为了使听者能够生起对知识分歧之处的分别，我们还将用持名词缀串方式辅以相应残词，说明“心”这个词，谓即为“心念”，是受烦恼所搅扰的心念，亦即本身为被搅扰之心念。由男子之口可组合诵说：『被搅扰的心念，被搅扰的心所。被搅扰的心念，被搅扰的心中。被搅扰的心借助于心。』此用途在于男人口中。关于聪慧者，意指善慧者，以男子口中合成诵念：『善慧者，善慧之众。善慧者，善慧中。善慧借助于慧。』如是亦有诸类似用法，及『多才慧者』等。此处三种用法如下——

‘‘Yaṃ vadanti sumedhoti, bhūripaññaṃ sumedhasaṃ;

『所谓称之为善慧者者，即多智慧之善慧者；

Kiṃ nu tamhā vippavasi, muhuttamapi piṅgiya;

怎能容忍于此，人暂时而不尽力；

Gotamā bhūripaññāṇā, gotamā bhūrimedhasā.

果德玛者即是多智慧者，果德玛者即是多慧者。

Nāhaṃ tamhā vippavasāmi, muhuttamapi brāhmaṇa;

我不忍于此，即使一时如此，婆罗门；

Gotamā bhūripaññāṇā, gotamā bhūrimedhasā’’ti.

果德玛者即是多智慧者，果德玛者即是多慧者。』

Itthiliṅge vattabbe ‘‘samussāhitamānasā sumedhasā’’ti rūpāni, napuṃsake vattabbe ‘‘samussāhitamānasaṃ sumedhasa’’nti rūpāni, kaññā cittanayena etesaṃ padamālā yojetabbā. Okārantapulliṅgaṭṭhāne itthiliṅgādivinicchayo nayappakāsanatthaṃ kato. Visesato hi okārantakathāyeva idhādhippetā. Apica loke nīti nāma nānappakārehi kathitā eva sobhati, ayañca sāsane nīti, tasmā nānappakārehi kathitāti.

以女性性别为准者，作为词形的是『无忧无惧而心聪慧』的形容词形象；以非男性性别为准者，则作为词形的是『无忧无惧心聪慧』的形象。这些词组必须依照心意而成句。以元音结尾且指示性别的部分，是为了区分女性性别等语法类别，这一切的说明都是为了释明用法。特别是关于元音结尾形式的说明，正是在此处为主旨。同时世间伦理学（nīti）虽然以多种不同方式论述而显得体面光彩，但此处所说的是教法中的伦理，故论述多样化的原因所在。

Sabbāni nayato evaṃ, okārantapadānime;

所有的语法规则皆如是，元音结尾词语亦如是；

Pulliṅgāni pavuttāni, sāsanatthaṃ mahesino.

这些以性别为基础的终结词，为成就教法之目的而广泛存在。

Viseso tesu kesañci, pāḷiyaṃ yo padissati;

其中某些特殊形式，我今日将于单独词语的句法位置上说明；

Paccattavacanaṭṭhāne, pakāsessāmi taṃ’dhunā.

连同『如树林中蜻蜓驻足』等语法规则，也是借此为例加以释明。

‘‘Vanappagumbe yatha phussitagge’’, itiādinayena hi;

如『林中花树，枝头盛开』等，依此方式；

Katthacodantapulliṅga-rūpāni aññathā siyuṃ.

有时母性的形象表现会以不同方式存在。

Paccattavacanicceva, tañca rūpaṃ pakāsaye;

就像指示当下的词语一样，也显示该形象的现象；

‘‘Paccatte bhummaniddeso’’, iti bhāsanti kecana.

有些人说这是“当下地位的指称”。

Tatra kānici suttapadāni dassessāma – natthi attakāre, natthi parakāre, natthi purisakāre, pariyantakate saṃsāre, jīve sattame, na hevaṃ vattabbe, bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissantīti. Imāni ekavacanabahuvacanavasena dvidhā gahetabbāni. Paccattekavacanabahuvacanānañca ekārādeso veditabbo.

在此我们将展示若干经文词句——没有自性造作，没有他性造作，没有人所造作，也非轮回终结中众生的生命，应不应如是理解？无论愚人或智者，遍观轮回皆导致苦难终止。此等词句，单复数混用，应分别理解。单数复数的用法中，含有共同的指示义。

Ye pana ‘‘vanappagumbeti paccattavacanassa bhummavacananiddeso’’ti vadanti, te vattabbā ‘‘yadi vanappagumbeti paccattavacanassa bhummavacananiddeso, evañca sati ‘thāliyaṃ odanaṃ pacatī’ti ettha viya ādhārasutisambhavato ‘gimhāna māse paṭhamasmiṃ gimhe’ti idaṃ kataratthaṃ jotetī’’ti? Te vadeyyuṃ ‘‘na mayaṃ bho ‘vanappagumbeti idaṃ bhummavacana’nti vadāma, atha kho ‘paccattavacanassa bhummavacananiddeso’ti vadāmā’’ti. Evampi dosoyeva tumhākaṃ, nanu ‘‘saṅghe gotami dehī’’ti etthāpi sampadānavacanassa bhummavacananiddesoti vuttepi saṅghassa dānakriyāya ādhārabhāvato ‘‘saṅghe’’ti vacanaṃ suṇantānaṃ ādhārasuti ca ādhāraparikappo ca hotiyeva. Na hi sakkā evaṃ pavattaṃ cittaṃ nivāretuṃ, tasmā ettha evaṃ pana viseso gahetabbo ‘‘paccattavacanassapi katthaci bhummavacanassa viya rūpaṃ hotī’’ti. Evañhi gahite na koci virodho. Īdisesu hi ṭhānesu niruttippabhedakusalo lokānukampako bhagavā paccattavacanavasena niddisitabbe sati evaṃ aniddisitvā lokassa sammohamuppādayanto viya kathaṃ bhummavacananiddesaṃ karissati, tasmā saddasāmaññalesamattaṃ gahetvā ‘‘bhummavacananiddeso’’ti na vattabbaṃ. Yadi saddasāmaññaṃ gahetvā bhummavacananiddesaṃ icchatha, ‘‘paccattekavacanassa upayogabahuvacananiddeso’’tipi icchitabbaṃ siyā.

那些说『“野蜂”指示当下地位的意思』的人，应当回答说：“如果野蜂代表当下地位的指示，且有类似‘糯米饭在煮’这样的语境条件，那么如‘稻谷初成的季节’应如何理解？”他们应答：“我们并不说‘野蜂’是‘地位指称’，而是说这正是‘当下地位指称’。”同样的情况也发生在你们这里，难道“法中比库哥特米”之类的语言中，也可以说“指的是地位”吗？就僧团施赠事由而言，听闻“僧团”语句时，能做到依教义理解，这是理所当然的。心难以妄动，因此这里也需特别区别，即“当下词句也有时表现为地位词句”。如此理解毫无违逆。在这类上下文中，由于诵读语法的别别差异，世尊以当下词句所述，若不如此描述，便如迷惑世间般难成其义。故若仅凭字面平等，不能称之为“地位指称”，若要盖然接受此义，宜称其为“单数词句的多用指称”。

Apica tatheva ‘‘attakāre’’ti paccattavacanassa bhummavacananiddese sati ādhārasutisambhavato ‘‘attakārasmiṃ kiñci vatthu natthī’’ti anadhippeto attho siyā, na pana ‘‘attakāro natthī’’ti adhippeto attho. ‘‘Upayogabahuvacananiddeso’’ti gahaṇepi upayogatthassa natthisaddena avattabbattā dosoyeva siyā, atthisaddādīnaṃ viya pana natthisaddassapi paṭhamāya yogato ‘‘attakāre’’ti idaṃ paccattavacanamevāti viññāyati. ‘‘Bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissantī’’ti etthāpi paccattavacanassa ‘‘bhummavacananiddeso’’ti vā ‘‘upayogavacananiddeso’’ti vā gahaṇe sati ‘‘bālā ca paṇḍitā cā’’ti ettakampi vattuṃ ajānanadoso siyā, ‘‘karissantī’’ti padayogato pana ‘‘bāle cā’’tiādi paccattavacanamevāti viññāyati. Yathā pana niggahītāgamavasenuccārite ‘‘cakkhuṃ udapādī’’ti pade paccattavacanassa ‘‘cakkhuṃ me dehi yācito’’ti ettha upayogavacanena sutivasena samānattepi paccattavacanatthoyeva sotāre paṭibhāti ‘‘udapādī’’tiākhyātena kathitattā, na pana vibhattivipallāsatthabhūto upayogavacanattho ‘‘udapādī’’tiākhyātena avacanīyattā, ‘‘cakkhuṃ udapādī’’ti hi bhagavatā vuttakāle ko ‘‘cakkhuṃ udapādī’’ti padaṃ parivattitvā atthamācikkhati, tathā ‘‘bāle paṇḍite’’tiādīnampi paccattavacanānaṃ aparehi ‘‘bāle paṇḍite’’tiādīhi bhummopayogavacanehi sutivasena samānattepi paccattavacanatthoyeva sotāre paṭibhāti, na itaravacanattho yathāpayogaṃ atthassa gahetabbattā. Iti ‘‘vanappagumbe, bāle, paṇḍite’’tiādīnaṃ suddhapaccattavacanattaññeva sārato paccetabbaṃ, na sutisāmaññena bhummopayogavacanattaṃ.

同样，当“自性造作”指称当下词句之地位时，因上下文条件，宜释为“自性造作中无实物存在”，而非确切含义为“无自性造作”。在“多用指称”中，若无用词，亦会产生谬误。对此词的首要意义，因字面结合，理应理解为“当下词句”本身。对于“愚人与智者交织而行，令苦尽止息”处，也应在取所用的词句时出现差异。因词汇组合，理当认知为当下词句。譬如忏悔经“眼睛净水”处，以当下词句“请给我眼睛”为基准，即使用法近似，亦视为当下词义解释，而非词形变化或妨碍用法解释。世尊开示“眼睛净水”时，绝不会改变字义。诸如“愚与智者”等词句，于不同词句环境中，与地位用词相同，听者应理解为当下词句含义，不宜以其他词义勉强解读。因此“野蜂”“愚人”“智者”等词的纯当下词句性质，应做辨别，且不以经诵通行惯例解释为地位用词。

Yaṃ panācariyena jātakaṭṭhakathāyaṃ –

有一则关于先师的生经注释说：

‘‘Tayo giriṃ tiantaraṃ kāmayāmi,

“我欲游历三座山岳，

Pañcālā kuruyo kekake ca;

欲游历五族邦国和各部落；

Tatuttariṃ brāhmaṇa kāmayāmi,

更欲游历那婆罗门众，

Tikiccha maṃ brāhmaṇa kāmanīta’’nti –

婆罗门们欲治病于我。”

Imassa kāmanītajātakassa saṃvaṇṇanāyaṃ ‘‘kekake cāti paccatte upayogavacanaṃ, tena kekakassa raṭṭhaṃ dassetī’’ti vuttaṃ. Evaṃ vadanto ca so ‘‘purise passati, purise patiṭṭhita’’nti, ‘‘passāmi loke sadhane manusse’’ti ca ādīsu yebhuyyena ‘‘purise, loke, sadhane, manusse’’tiādīnaṃ upayogabahuvacanabhummekavacanabhāvena āgatattā paccattekavacanabahuvacanabhāvassa pana apākaṭattā yebhuyyappavattiṃ sandhāya ‘‘idampi tādisamevā’’ti maññamāno vadati maññe. Ācariyā hi katthaci attano ruciyāpi visuṃ visuṃ kathenti. Ayaṃ pana amhākaṃ ruci – ‘‘kekake’’ti idaṃ paccattavacanameva ‘‘pañcālā, kuruyo’’ti sahajātapadāni viya, raṭṭhavācakattā pana ‘‘kuruyo’’ti padamiva bahuvacanavasena vuttaṃ. Na hi bhagavā ‘‘khattiyo, brāhmaṇo, vesso’’tiādīsu viya samānavibhattīhi niddisitabbesu sahajātapadesu pacchimaṃ upayogavacanavasena niddiseyya, yutti ca na dissati ‘‘pañcālā’’ti, ‘‘kuruyo’’ti paccattavacanaṃ vatvā ‘‘kekake’’ti upayogavacanassa vacane, tasmā ‘‘kekake’’ti idaṃ paccattavacanameva. Tathā hi sandhivisodhanavidhāyako ācariyo tādisānaṃ padānaṃ paccattavacanattaññeva vibhāvento sāmaṃ kate pakaraṇe ‘‘vanappagumbo vanappagumbe, sukhaṃ dukkhaṃ jīvo, sukhe dukkhe jīve’’ti āha, ṭīkāyampi ca tesaṃ paccattavacanabhāvameva vibhāvento ‘‘vanappagumbo, sukhaṃ, dukkhaṃ, jīvo’’ti sādhanīyaṃ rūpaṃ patiṭṭhapetvā niggahītalopavasena akārokārānañca ekārādesavasena ‘‘vanappagumbe, sukhe, dukkhe, jīve’’ti rūpanipphattimāha. Sā pāḷinayānu kūlā. Kaccāyanācariyenapi pāḷinayaṃ nissāya ‘‘dvipade tulyādhikaraṇe’’ti paccattabahuvacanapadaṃ vuttaṃ. Tenāha vuttiyaṃ ‘‘dve padāni tulyādhikaraṇānī’’ti. ‘‘Dvipade tulyādhikaraṇe’’ti ca idaṃ ‘‘aṭṭha nāgāvāsasatānī’’ti vattabbe ‘‘aṭṭha nāgāvāsasate’’ti padamiva vuccatīti daṭṭhabbaṃ.

针对此欲治病的生经注释中，指出“各部落”一词为方言用语，由此可见“部落”即表其统治的国家。释氏并解释说曰“‘人’是人所见，‘人’乃立于人，‘世界’乃见于俗世‘众生’”等诸多用词中“人”“世界”“众生”等虽然常用复数，但也可用单数，属于语法现象。释者心中无碍，遂以“此词亦应同此类”等自许明了。先师有时也确以自身好恶逐字逐字详述。然此为我等趣好——“部落”此词乃单数，犹如“五族”“邦国”等同源词语，国家一词却用复数形态“邦国”，并非世尊如“士族”“婆罗门”“贱民”等诸类同源词应以单数附后词形叙述，乍看“五族”“邦国”为单数而“部落”为复数，语义不相合，故此词乃为单数。且此释者为正确拆分词汇单数法者，于此义章中亦用“森林之鳖”“得乐受苦的娑婆众生”等词句以示单数的切割用途。对应注释同样拆分为“森林之鳖”“乐”“苦”“生命”，以确立此语法，并采用了省略同一词的结句法，表现词形派生的法义。此为巴利语法方法。迦叶长老的注释亦依据巴利语法规定称“两个词同一个用法”，他说：“两个词意义相等使用。”句中“在双音节对等用法”被解释为“八十个蛇王服住处”中“八十蛇王”的词与句同形，即得以确知。

Keci pana tesaṃ bhummekavacanattaṃ icchanti. Tattha yadi ‘‘vanappagumbe’’ti paccatte bhummavacanaṃ, ‘‘kekake’’ti ca paccatte upayogavacanaṃ, ‘‘esese eke ekaṭṭhe’’ti ettha ‘‘esese’’ti imānipi paccatte bhummavacanāni vā siyuṃ, upayogavacanāni vā. Yathetāni evaṃvidhāni na honti, suddhapaccattavacanāniyeva honti, tathā ‘‘vanappagumbe, kekake’’tiādīnipi tathāvidhāni na honti, suddhapaccattavacanāniyeva honti. Iccevaṃ sabbathāpi ‘‘vanappagumbe, bāle, paṇḍite, kekake’’ti, ‘‘viratte kosiyāyane, aṭṭha nāgāvāsasate, ke purise, esese’’ti evamādīnaṃ anekesaṃ purisaliṅgaitthiliṅganapuṃsakaliṅgasabbanāmaekavacanaanekavacanavasena sāsanavare ṭhitānaṃ padānaṃ nipphatti paccattekavacanaputhuvacanānamekārādesavaseneva bhavatīti avassamidaṃ sampaṭicchitabbaṃ. Evaṃ ‘‘vanappagumbe, bāle, paṇḍite’’tiādīnaṃ suddhapaccattavacanatā atīva sukhumā dubbiññeyyā, saddhena kulaputtena ācariye payirupāsitvā tadupadesaṃ sakkaccaṃ gahetvā jānitabbā. Buddhavacanasmiñhi saddato ca atthato ca adhippāyato ca akkharacintakānaṃ ñāṇacakkhusammuyhanaṭṭhānabhūtā pāḷinayā vividhā dissanti.

有些人渴望诸多词形的单数形态。在此，若说“丛林竹杖”是单数的基词，“笸箩”是加用词；“另有各各在一处”则是说明“另有”是这些基词或加用词。若非如此，只有纯粹单数基词存在，因此“丛林竹杖、笸箩”等这样的词形并不存在，只有纯正的单数基词存在。总之，无论何时，“丛林竹杖、愚人、智者、笸箩”，“隐居于拘尸那耶那，八十个蛇居处，何人，诸如此类”，这些众多以男性性、女性性、非男性非女性诸性分别形成的单数词汇或复数词汇，作为佛教教法中固定且胸有成竹的用语，其单数动词命令式称谓，应当视为分别合一的单一呼唤词，这是必须共同承认的。如此，“丛林竹杖、愚人、智者”等等纯净的单数基词性质，极其微妙难解，须由有信心的贵族子弟在师长面前虔敬学习，仔细接受其训诂方可明了。在佛说法教中，关于语音与义理的主导，透过文字思维形成的认知之眼，在巴利文本中会有多样呈现。

Tattha saddato tāva idaṃ sammuyhanaṭṭhānaṃ – ‘‘virattā kosiyāyanī’’ti vattabbe ‘‘viratte kosiyāyane’’ti itthiliṅgapaccattavacanaṃ dissati, ‘‘ko puriso’’ti vattabbe ‘‘ke purise’’ti sabbanāmikapaccattavacanaṃ dissati, ‘‘kinnāmo te upajjhāyo’’ti vattabbe ‘‘konāmo te upajjhāyo’’ti samāsapadaṃ pulliṅgavisayaṃ dissati. Kiṃ nāmaṃ etassāti konāmoti hi samāso. Tena ‘‘konāmā itthī, konāmaṃ kula’’nti ayampi nayo gahetabbo. ‘‘Kva te balaṃ mahārājā’’ti vattabbe ‘‘ko te balaṃ mahārājā’’ti ettha kvasaddena īsakaṃ samānasutiko sattamiyanto kosaddo dissati, kva kosaddā hi aññamaññamīsakasamānasutikā. Tathā ‘‘idha hemantagimhesu, idha hemantagimhisu, na tenatthaṃ abandhi so, na tenatthaṃ abandhisū’’ti aññānipi yojetabbāni.

就语音而言，此处的明确表达为：“在拘尸那耶那隐居”时使用“在拘尸那耶那隐居”这一女性性单数基词；“何人”则使用了全部名称的复数基词；“你的护法是谁”则用合成词的阳性范畴。何谓此合成？即“谁名”之合词。依此，“谁名为女性，谁名为氏族”这类用法，也应一并接受。再如“你的力量是谁，伟大的王”，则用“谁是你的力量，伟大的王”这里“哪里”一词为地方名称，同时带有冠词和重叠成分，暗示地方里众多同类的含义。类似“这里冬季农作，冬季农作处，并非为其停留，也无停留之意”此类表达，亦需加以理解。

Atthato pana idaṃ sammuyhanaṭṭhānaṃ – ‘‘yaṃ na kañcanadvepiñcha, andhena tamasā gata’’nti ettha nakāro ‘‘kata’’nti iminā sambandhitabbo. Na katanti kataṃ viyāti attho. Ettha hi nakāro upamāne vattati, na paṭisedhe.

从意义而言，此处应解释“谁未曾与金（坚固之物）二者接触，处于盲目黑暗中”，这里名词“事物”应与动词“作”为关联。此非否认“作”之涵义，因“事物”在此取比喻意，而非贬义。

‘‘Assaddho akataññū ca,

愚信且无知者，

Sandhicchedo ca yo naro;

是破坏和断绝者，

Hatāvakāso vantāso,

失去避难所，离乱失所者，

Sa ve uttamaporiso’’ti

他被称作最高的人。

Evamādīnipi aññāni yojetabbāni.

如此开头的还有其他应该联合起来的（句子）。

Adhippāyato idaṃ sammuyhanaṭṭhānaṃ – ‘‘taṇhaṃ asmimānaṃ sassatucchedadiṭṭhiyo dvādasāyatananissitaṃ nandirāgañca hantvā brāhmaṇo anīgho yātī’’ti vattabbepi tathā avatvā tamevatthaṃ gahetvā aññena pariyāyena

关于此处的正灭之境，说是：『欲望以及我执等，声闻断见，执着十二处，喜、欲之心皆应断除，婆罗门无嗔恨地得往彼处。』此说必须如此理解，亦可用另一种表达方式阐述。

‘‘Mātaraṃ pitaraṃ hantvā, rājāno dve ca khattiye;

『杀害父母，二王族者；

Raṭṭhaṃ sānucaraṃ hantvā, anīgho yāti brāhmaṇo’’ti

杀害国家及其属下，婆罗门无嗔恨地得往彼处。』

Vuttaṃ.

以上所说。

‘‘Vanaṃ chindatha mā rukkhaṃ, vanato jāyate bhayaṃ;

「勿砍伐林木，莫折毁树木，森林由此生怖畏；

Chetvā vanañca vanathaṃ, nibbanā hotha bhikkhavo’’ti

割断林木与森林，汝等比库应当得解脱。」

Evamādīnipi aññāni yojetabbāni. Evaṃ buddhavacane saddato ca atthato ca adhippāyato ca akkharacintakānaṃ ñāṇacakkhusammuyhanaṭṭhānabhūtā pāḷinayā vividhā dissanti. Yathāha –

诸如此类的谚语是应当合成的。在佛陀所说的话语中，音声既为和顺也为有义，且依赖于词义与文意，乃写字思惟者的智慧眼所显现，因而以巴利语多样表现出来。如在次例中所述——

‘‘Jānantā api saddasatthamakhilaṃ muyhanti pāṭhakkame,

「即便人们有知，听闻老师之声，若缺学修其法则，仍可说愚痴；

Yebhuyyena hi lokanītividhurā pāṭhe nayā vijjare;

正因世人常执世俗法则，读经而不精进，昏病缠身；

Paṇḍiccampi pahāya bāhiragataṃ ettheva tasmā budho,

纵然智者放弃外求，专注于内，此处因缘，故称为觉者。」

Sikkheyyāmaladhammasāgaratare nibbānatitthūpage’’ti.

应修习者应如净法之海洋，超越涅槃的归趣者。

Evaṃ pāḷinayānaṃ dubbiññeyyattā ‘‘vanappagumbe, bāle ca, paṇḍite cā’’tiādīnaṃ suddhapaccattavacanattaññeva sārato paccetabbaṃ, na sutisāmaññena bhummopayogavacanattaṃ bhummopayogavacanehi tesaṃ samānasutikattepi paccattajotakattā. Samānasutikāpi hi saddā atthappakaraṇaliṅgasaddantarābhisambandhādivasena atthavisesajotakā bhavanti. Taṃ yathā? ‘‘Sīho gāyatī’’ti vutte ‘‘evaṃnāmako puriso’’ti attho viññāyati. ‘‘Sīho naṅguṭṭhaṃ cāletī’’ti vutte pana ‘‘migarājā’’ti viññāyati. Evaṃ atthavasena samānasutikānaṃ atthavisesajotanaṃ bhavati. Saṅgāme ṭhatvā ‘‘sindhavamānehī’’ti vutte ‘‘asso’’ti viññāyati. Rogisālāyaṃ pana ‘‘sindhavamānehī’’ti vutte ‘‘lavaṇa’’nti viññāyati. Evaṃ pakaraṇavasena samānasutikānaṃ atthavisesajotanaṃ bhavati. ‘‘Issā’’ti vutte ‘‘evaṃnāmikā dhammajātī’’ti viññāyati. ‘‘Isso’’ti vutte pana ‘‘acchamigo’’ti viññāyati. Evaṃ liṅgavasena ekadesasamānasutikānaṃ atthavisesajotanaṃ bhavati. Ettha pana kiñcāpi ‘‘devadattaṃ pakkosa ghaṭadhārakaṃ daṇḍadhāraka’’ntiādīsupi ghaṭadaṇḍādīni liṅgaṃ, tathāpi samānasutikādhikārattā na taṃ idhādhippetaṃ.

巴利语乘难识辨的原因，在于对诸如“森林之傻子，愚人及智者”等词语的纯正个别用法应详加分别观察，不能以听闻时的一般大意判断其根本用法及本义的分别。诸相同音词的语音间关系乃依词义特异的差别而产生。如“狮子歌唱”时，语义明白为“此名人”；说“狮子不动蹄”时，则知是“象王”；如此以义会同音，故产生特异语义联系。于战场中说“胆识俱足者”时，即知指“驴”，而在病舍说“胆识俱足者”时，则明知为“盐”，因此就语法结构言之，亦产生同音词义的特异联系。言语符号如“忌妒”时，知为“此名教法世系”；言“仇敌”时，则知是“赦免者”，诸义以符号相异连接，致使异义同音的特殊关系产生。此中诸，如“天魔鼓动毒缸毒棒者”等，也虽有毒缸、毒棒等符号，然因其同音词的语义范围，不宜在此加以强行解释。

‘‘Issā uppajjatī’’ti ca ‘‘issā purisamanubandhiṃsū’’ti ca vutte pana sabbathā samānasutikānaṃ saddantarābhisambandhavasena yathāvuttaatthavisesajotanaṃ bhavati. Tathā ‘‘sīho bhikkhave migarājā sāyanhasamayaṃ āsayā nikkhamatī’’ti vutte ‘‘migādhipo kesarasīho’’ti viññāyati. ‘‘Sīho samaṇuddeso, sīho senāpatī’’ti ca vutte pana ‘‘sīho nāma sāmaṇero, sīho nāma senāpatī’’ti viññāyati. Evampi saddantarābhisambandhavasena samānasutikānaṃ atthavisesajotanaṃ bhavati. ‘‘Addasaṃsu kho chabbaggiyā bhikkhū sattarasavaggiye bhikkhū vihāraṃ paṭisaṅkharonte’’ti evampi saddantarābhisambandhavasena samānasutikānaṃ paccattopayogatthasaṅkhātaatthavisesajotanaṃ bhavati. Tathā ‘‘siñca bhikkhu imaṃ nāvaṃ, aññataro bhikkhu bhagavantaṃ etadavocā’’ti evampi saddantarābhisambandhavasena samānasutikānaṃ ālapanatthapaccattatthasaṅkhātaatthavisesajotanaṃ bhavati, tasmā ‘‘vanappagumbe yatha phussitagge’’tiādīni bhummopayogavacanehi sadisattepisaddantarābhisambandhavasena suddhapaccattavacanānīti gahetabbāni. Paccattekavacanabahuvacanānaṃ eva hi ekārādesavasena evaṃvidhāni rūpāni bhavanti bhummopayogavacanāni viyāti. Nanu ca bho evaṃvidhānaṃ rūpānaṃ pāḷiyaṃ dissanato ‘ekārantampi pulliṅgaṃ atthī’ti vattabbanti? Na vattabbaṃ, okārantabhāvogadharūpavisesattā tesaṃ rūpānaṃ. Ādesavasena hi siddhattā visuṃ ekārantapulliṅgaṃ nāma natthi, tasmā pulliṅgānaṃ yathāvuttasattavidhatāyeva gahetabbāti.

又言“忌妒出生”、“忌妒伴随男子”等语，遍在用语联系中产生特殊词义的联结。如“善哉！狮子是象王，日暮时离开处所”时，知为“狮王”；“狮子是沙门象征，狮子是军长”时，知为“沙门名狮，狮名军长”。由此语言联系，诸同音词产生特殊语义范围。又如“众比库中第七品的沙门们聚集僧院”时，语言联系中产生个别词义范围。再如“比库请注满此船，有比库向世尊述此”等，亦因语言联系中产生言语表现的个别语义之范围。因此，“森林之傻子依趋芽僧”、“愚人及智者”等词的本用，应与这些语言联系的特殊语义观察之普遍原则一致。单数、复数的不同，实因词性语法的细节特性，故虽有形态上不同，但皆属同一类的语言范畴。然不宜据此断言巴利文中单数带阳性意义不存。此乃因语法法则，其词形上的区别即是阴阳性的表现，须依照七种适用规则分别对待。

Keci pana vadeyyuṃ ‘‘yāyaṃ purisasaddanayaṃ gahetvā ‘bhūto, bhūtā. Bhūta’ntiādinā sabbesamokārantapadānaṃ nāmikapadamālā vibhattā, tattha catutthekavacanassa āyādesasahitāni rūpāni kimatthaṃ na vuttānī’’ti? Visesadassanatthaṃ. Tādisāni hi catutthekavacanarūpāni pāḷinaye porāṇaṭṭhakathānaye ca upaparikkhiyamāne ‘‘gatyatthakammani, nayanatthakammani, vibhattivipariṇāme, tadatthe cā’’ti saṅkhepato imesu catūsuyeva ṭhānesu, pabhedato pana sattasu ṭhānesu dissanti. Dānarocanadhāraṇanamoyogādibhede pana yattha katthaci sampadānavisaye na dissanti, iti imaṃ visesaṃ dassetuṃ na vuttānīti. Nanu dānakriyāyoge ‘‘abhirūpāya kaññā deyyā’’ti catutthekavacanassa āyādesasahitarūpadassanato imasmimpi saddanītippakaraṇe ‘‘purisāya, bhūtāyā’’tiādīni vattabbāni, evaṃ sante kasmā ‘‘dānarocanadhāraṇanamoyogādibhede pana yattha katthaci sampadānavisaye na dissantī’’ti vuttanti? Apāḷinayattā. ‘‘Abhirūpāya kaññā deyyā’’ti ayañhi saddasatthato āgato nayo, na buddhavacanato. Buddhavacanañhi patvā ‘‘abhirūpassa kaññā deyyā’’ti padarūpaṃ bhavissatīti. Nanu ca bho namoyogādīsupi catutthekavacanassa āyādeso dissatīti. Sāsanāvacarāpi hi nipuṇā paṇḍitā ‘‘namo buddhāyā’’tiādīni vatvā ratanattayaṃ vandanti. Keci pana –

有人或说“依此男子语形，‘现已，已成，已作’等，属所有格变形词段，而第四格单数存在的语形为何未在此说明？”乃为特别阐明。在巴利旧注释中，第四格单数语形特别依照“动向意义”“用处意义”“曲解转变”“对应之义”等，分述于四者篇章。且于不同意义之场合，此四种变化表现为七种细分状态。于供养、亮光、持物、配用等场合，有些意义不现，是因特殊情状未出于某处故未明。因此对这些特别情况不加说明。举如施事活动中的“将美少女礼献”，该第四格单数带语用指示的情况，此例虽有，但为何言“某些状况不现”者，乃属巴利语解释范围内。此“将美少女礼献”虽非世尊正语所出，惟语法上第四格单数指示用法存在，且在特定配用等情况亦有应用。诸法尊师及高明者于恭敬正法时如“礼敬世尊”等往往赞叹三宝。又有人——

‘‘Namo buddhāya buddhassa,

『礼敬世尊，佛陀』

Namo dhammāya dhammino;

『礼敬法，法者』

Namo saṅghāya saṅghassa,

礼敬僧团，僧团者。

Namokārena sotthi me’’ti ca,

以礼敬得我安乐，如是说。

‘‘Mukhe sarasi samphulle, nayanuppalapaṅkaje;

口中如同莲花盛开，如同睡莲池上之莲。

Pādapaṅkajapūjāya, buddhāya satataṃ dade’’ti ca,

以足莲花之供养，恒常供养诸佛。

‘‘Naro naraṃ yācati kiñci vatthuṃ, narena dūto pahito narāyā’’ti ca gāthāracanampi kubbantīti? Saccaṃ, sāsanāvacarāpi nipuṇā paṇḍitā ‘‘namo buddhāyā’’tiādīnivatvā ratanattayaṃ vandanti, gāthāracanampi kubbanti, evaṃ santepi te saddasatthe kataparicayavasena saddasatthato nayaṃ gahetvā tathārūpā gāthāpi cuṇṇiyapadānipi abhisaṅkharonti, ‘‘namo buddhāyā’’tiādīni vatvā ratanattayaṃ vandanti. Ye pana saddasatthe akataparicayā antamaso bāladārakā, tepi aññesaṃ vacanaṃ sutvā kataparicayavasena ‘‘namo buddhāyā’’tiādīni vatvā ratanattayaṃ vandanti, ‘‘namo buddhassā’’ti vadantā pana appakatarā. Katthaci hi padese kumārake akkharasamayaṃ uggaṇhāpentā garū akkharānamādimhi ‘‘namo buddhāyā’’ti sikkhāpenti, na pana ‘‘namo buddhassā’’ti, evaṃ santepi pāḷinaye porāṇaṭṭhakathānaye ca upaparikkhiyamāne ṭhapetvā gatyatthakammādiṭṭhānacatukkaṃ, pabhedato sattaṭṭhānaṃ vā dānarocanadhāraṇanamoyogādibhede yattha katthaci sampadānavisaye catutthekavacanassa āyādesasahitāni rūpāni na dissanti, tasmā kehici abhisaṅkhatāni ‘‘namo buddhāya, buddhāya dānaṃ dentī’’ti padāni pāḷiṃ patvā ‘‘namo buddhassa, buddhassa dānaṃ dentī’’ti aññarūpāni bhavantīti daṭṭhabbaṃ. Ayaṃ pana pāḷinayaaṭṭhakathānayānurūpena āyādesassa payogaracanā – ‘‘buddhāya saraṇaṃ gacchati, buddhaṃ saraṇaṃ gacchatī’’ti vā, ‘‘buddhāya nagaraṃ nenti, buddhaṃ nagaraṃ nentī’’ti vā, ‘‘buddhāya sakkato dhammo, buddhena sakkato dhammo’’ti vā, ‘‘buddhāya jīvitaṃ pariccajati, buddhassa atthāya jīvitaṃ pariccajatī’’ti vā, ‘‘buddhāya apenti aññatitthiyā, buddhasmā apenti aññatitthiyā’’ti vā , ‘‘buddhāya dhammatā, buddhassa dhammatā’’ti vā, ‘‘buddhāya pasanno, buddhe pasanno’’ti vā iti pabhedato imaṃ sattaṭhānaṃ vivajjetvā aññattha āyādeso na dissati. Tathā hi –

人向人请求某种物品时，人作为信使奉命于人。譬喻诚然如此，教法遵行者且智慧通达者礼敬佛法诸宝，亦作颂歌歌颂。即使在座诸众依其身份，体会于教理，采择体用而歌颂颂歌，诵持名号如『礼敬诸佛』并敬礼三宝。然未通教义未明身份之愚钝幼稚者，亦从他人所闻祈请礼敬诸佛，但多称『礼敬佛』言语稍有差异。某些地区，孩童初学文字时，长辈教以文字开头常用『礼敬诸佛』而非『礼敬佛』。由此在巴利律藏及古注疏校验时置入考察表，依境地身份时序等七处分类，在布施、喜舍、怀念诸用法中有别。有些版本将『礼敬佛，佛当受施』语录为巴利文，更有变体写为『礼敬世尊，世尊当受施』等，应取实际意涵。此乃依巴利文各类注疏使用法言编撰，如『向佛求护，依佛而行』『以佛为依，归命佛』『佛所守法，佛所守法』『为佛利益而舍命』『他方来者从佛而来』『佛法同在』『对佛欢喜』等，七处分别述及之异文不复见于他用，乃特有此处注疏释义体系，故知其详。

Pāṭhe mahānamakkāra-saṅkhāte sādhunandane;

此处为偈言曰：「读诵甚多，称赞善友。」

Sampadāne namoyoge, āyādeso na dissati.

在结业时，以及集会中，不显现请示礼节。

Ettha mahānamakkārapāṭho nāma ‘‘namo tassa bhagavato arahato sammāsambuddhassā’’ti pāṭho. Atrāpi āyādeso na dissati. Vammikasuttepi ‘‘namo karohi nāgassā’’ti evaṃ āyādeso na dissati. Ambaṭṭhasuttepi ‘‘sotthi bhadante hotu rañño, sotthi janapadassa’’. Evaṃ āyādeso na dissati.

此处称为“南无彼世尊阿拉汉正觉者”的大字诵读。此处亦不显现请示礼节。即便如《瓦米迦经》所说“请允当为龙说南无”，亦不存在此请示礼节。《安婆多经》中“愿大德安乐，愿王安乐，愿国安乐”，亦无此请示礼节。

‘‘Suppabuddha’’nti pāṭhassa, atthasaṃvaṇṇanāyapi;

“觉悟者”一词的诵读，同样包含义理阐释；

Sampadāne namoyoge, āyādeso na dissati.

在结业时，以及集会中，不显现请示礼节。

Tathā hi

正是如此。

‘‘Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā;

“他们总是觉悟的，始终是果德玛的弟子。

Yesaṃ divā ca ratto ca, niccaṃ buddhagatā satī’’ti

『诸夜昼常行如佛所教的正念』者，谓于昼夜间常修持依佛智所导之正念也。

Imissā pāḷiyā aṭṭhakathāyaṃ ‘‘sammādiṭṭhikassa putto guḷaṃ khipamāno buddhānussatiṃ āvajjetvā ‘namo buddhassā’ti vatvā guḷaṃ khipatī’’ti āyādesavajjito saddaracanāviseso dissati. Sagāthāvaggavaṇṇanāyampi dhanañjānīsuttaṭṭhakathāyaṃ ‘‘tvaṃ ṭhitāpi nisinnāpi khipitvāpi kāsetvāpi ‘namo buddhassā’ti tassa muṇḍakassa samaṇakassa namakkāraṃ karosī’’ti āyādesavajjito saddaracanāviseso dissati. Tathā tattha tattha ‘‘buddhappamukhassa bhikkhusaṅghassa dānaṃ deti. Tassa purisassa bhattaṃ na ruccati. Samaṇassa rocate saccaṃ, buddhassa chattaṃ dhāreti, buddhassa silāghate’’tiādinā āyādesavivajjito saddaracanāviseso dissati. Evaṃ dānarocanādīsu bahūsu sampadānavisayesu catutthekavacanassa āyādesasahitaṃ rūpaṃ na dissati.

此巴利语注疏中云：「具正见者子，投掷谷物而发起忆佛念，称言‘礼敬佛’者，谓投掷谷物也」，此语出于现场例证具命禁戒、音声特别之故明显可见。于《萨伽他部品注疏》及《大宝藏经注疏》中亦有托言：「汝立坐投掷或挖掘而称‘礼敬佛’者，乃向断发沙门致敬。」因不同处处依次述说「布施僧团之义。此人不爱食。不令沙门厌恶，称护佛如伞，守护佛之戒法」等义，皆有命禁之故及音声特别之状可见。如此于布施、喜悦诸事及其他财富相关场合，未见含有第四格辅助语之形态。

Gatyatthakammādīsu pana catūsu ṭhānesu dissati. Tathā hi ‘‘mūlāya paṭikasseyya, appo saggāya gacchatī’’ti cettha gatyatthakammani dissati. Ettha hi ‘‘mūlaṃ paṭikasseyya, appo saggaṃ gacchatī’’ti ca attho. ‘‘Paṭikasseyyā’’ti cettha kasa gatiyanti dhātussa patiupasaggena visesitattā ‘‘ākaḍḍheyyā’’ti attho bhavati. ‘‘Ayaṃ puriso mama atthakāmo, yo maṃ gahetvāna dakāya netī’’ti ettha nayanatthakammani dissati. Ettha hi maṃ udakaṃ neti, attano vasanakasobbhaṃ pāpetīti attho. ‘‘Viramathāyasmanto mama vacanāyā’’ti ettha vibhattivipariṇāme dissati. Mama vacanato viramathāti hi nissakkavacanavasena attho. ‘‘Mahāgaṇāya bhattā me’’ti etthāpi vibhattivipariṇāme dissati. Mama mahato haṃsagaṇassa bhattāti hi sāmivacanavasena attho. Mama haṃsarājāti cettha adhippāyo. ‘‘Asakkatā casma dhanañcayāyā’’ti etthāpi vibhattivipariṇāme dissati. Mayaṃ dhanañcayassa rañño asakkatā ca bhavāmāti hi kattutthe sāmivacanaṃ. Tathā hi ‘‘dhanañcayassā’’ti vā ‘‘dhanañcayenā’’ti vā vattabbe evaṃ avatvā ‘‘dhanañcayāyā’’ti sampadānavacanaṃ dānakriyādikassa sampadānavisayassa abhāvato vibhattivipariṇāmeyeva yujjati, tasmā dhanañcayarājena mayaṃ asakkatā ca bhavāmāti attho gahetabbo. Aññampi vibhattivipariṇāmaṭṭhānaṃ maggitabbaṃ.

然于行为目的等四处反而可见第四格使用。譬如「于本处还回，用水上天堂」于此行为目的语。如「还本，用水去天堂」之意。于「还」者，其谓动词向格体生特别附加，意作「奢侈」者也。又「此人否欲即视我，领我」于此示现与目的动词。又「我必去水，得自身衣服光彩」之意。又「辈友奉命于我话」于此词形变换又有不同。亦有「我话为辈友」此为与名词所有格相连的一致用法。又「我辈为大鸿群食」此为同构词连用法。又「我鸿王」此处为统领者。亦见「难得与财宝」此处有名词所有格及所有格间变体之用法。又「于财宝」或「由财宝」之不同形态产生于表达布施诸事的缺乏所有格变化，故需认定其意味为「我等为财宝之王且难得」之意。及其他所有格变体仍须探讨。

‘‘Virāgāya upasamāya nirodhāyā’’tiādīni pana anekasahassāni āyādesasahitāni saddarūpāni tadatthe pavattanti. Aṭṭhakathācariyāpi hi dhammavinayasaddatthaṃ vaṇṇentā ‘‘dhammānaṃ vinayāya. Anavajjadhammatthañhesa vinayo, na bhavabhogādiattha’’nti tadatthavaseneva āyādesasahitaṃ saddarūpaṃ payuñjiṃsu, evaṃ catutthekavacanassa āyādesasahitāni rūpāni gatyatthakammani nayanatthakammani vibhattivipariṇāme tadatthe cāti imesu catūsuyeva ṭhānesu dissanti, na pana dānarocanādibhede yattha katthaci sampadānavisaye. Tathā hi niruttipiṭake ‘‘atthāyāti sampadānavacana’’nti āyādesasahitaṃ saddarūpaṃ vuttaṃ, purisasaddādivasena pana tādisāni rūpāni na vuttāni tādisānaṃ saddarūpānaṃ yattha katthaci appavattanato. Kaccāyanappakaraṇepi hi ‘‘āya catutthekavacanassa tū’’ti lakkhaṇassa vuttiyaṃ ‘‘atthāya hitāya sukhāya devamanussāna’’nti vuttaṃ. ‘‘Purisāyā’’ti vā ‘‘samaṇāyā’’ti vā ‘‘brāhmaṇāyā’’ti vā na vuttanti.

又云「为离欲、为调伏、为断灭」等数以千计具命助词之声形，然语义常同一。注疏师亦述义律藏之正声义曰：律藏为法道，无过失，非为世间享乐之故，故含此具命助词之声形成特殊词形。此第四格在行为目的、示现目的、名词变格上均有。然布施喜悦等财富类别中则无此种具命助词之声形。律藏中所谓「义」即为财产之意。其于「人」、「沙门」、「婆罗门」等称谓未明，不专指某类。

Ettha siyā – nanu bho tasseva vuttiyaṃ ‘‘catutthīti kimatthaṃ purisassa mukhaṃ. Ekavacanassāti kimatthaṃ purisānaṃ dadāti. Vāti kimatthaṃ dātā hoti samaṇassa vā brāhmaṇassa vā’’ti vuttattā ‘‘purisāya samaṇāya brāhmaṇāyā’’tiādīni padarūpāni nayato dassitāni, kevalaṃ pana mukhasaddayogato bahuvacanabhāvato vikappanato ca ‘‘purisāyā’’tiādīni na sijjhanti, mukhasaddayogādivirahite pana ṭhāne avassaṃ sijjhantīti? Ettha vuccate – ‘‘catutthīti kimatthaṃ purisassa mukha’’nti vadanto ‘‘sace āyādeso bhaveyya , catutthiyā eva bhavati, na chaṭṭhiyā’’ti dassento ‘‘mukha’’nti padaṃ dassesi, na ca tena ‘‘mukhasaddaṭṭhāne detītiādike sampadānavisayabhūte kriyāpade ṭhite āyādeso hotī’’ti dasseti. ‘‘Ekavacanassāti kimatthaṃ purisānaṃ dadātī’’ti vadantopi ‘‘ekavacanasseva āyādeso hoti, na bahuvacanassā’’ti dasseti. ‘‘Dadātī’’ti idaṃ padaṃ ‘‘purisāna’’nti padassa sampadānavacanattaṃ ñāpetuṃ avoca, na ca ‘‘detītiādike sampadānavisayabhūte kriyāpade sati catutthekavacanassa āyādeso hotī’’ti imamatthaṃ viññāpeti. ‘‘Vāti kimatthaṃ dātā hoti samaṇassa vā brāhmaṇassa vā’’ti ca vadantopi ‘‘sampadāneyeva vikappena āyādeso hotī’’ti viññāpeti, na dānādikriyaṃ paṭicca āyādesavidhānaṃ ñāpeti.

此如询问：「何为‘第四格’，为何人之脸？为何单数为人？为何施者为沙门或婆罗门？」答曰：「此第四格指向‘人之脸’，非谓发音位置。‘单数’仅为第四格表现，非复数。‘施者’为行为之指示助词，非实指施行布施本身。」

Yadi pana dānādikriyaṃ paṭicca āyādesavidhānaṃ siyā, vuttikārakena lakkhaṇassa vuttiyaṃ mūlodāharaṇeyeva ‘‘atthāya hitāyā’’ti tadatthapayogāni viya ‘‘purisāya dīyate’’tiādi vattabbaṃ siyā, na ca vuttaṃ. Kasmāti ce? Buddhavacane porāṇaṭṭhakathāsu ca tādisassa payogassa abhāvā. Niruttipiṭake hi pabhinnapaṭisambhido so āyasmā mahākaccāno ‘‘purisassa dīyate’’ti āyādesarahitāniyeva rūpāni dasseti, ‘‘atthāyāti sampadānavacana’’nti bhaṇantopi ca thero dānādikriyāpekkhaṃ akatvā catutthekavacanassa āyādesasahitaṃ rūpameva niddisi. Tena so payogo tadatthappayogoti viññāyati. Iti imehi kāraṇehi jānitabbaṃ ‘‘dānādikriyaṃ paṭicca āyādesavidhānaṃ na kata’’nti. Yajjevaṃ ‘‘atthāya hitāyā’’tiādīniyeva tadatthappayogāni ‘‘āya catutthekavacanassa tū’’ti lakkhaṇassa visayā bhaveyyuṃ, nāññānīti? Tanna, aññānipi visayāyeva tassa. Katamāni? ‘‘Mūlāya paṭikasseyya, appo saggāya gacchati, dakāya neti, viramathāyasmanto mamavacanāya, gaṇāya bhattā’’tiādīni. ‘‘Saggassa gamanena vā’’tiādīni pana vādhikārattā avisayāvāti.

然若谓布施行为依赖具命助词语尾成法，则注疏师应如根本例证正示「赠与于人」诸相匹配，不然无此示例。何以故？古圣语及诸注疏中都无此用例。律藏中古长老「大咖吒那」言语出现相反声形，不含布施依言形之谓，只示是行为目的的第四格带具命助词形态，故得知「布施行为未基于具命助词构成」。如斯，既然「为利益、为幸福」等正是第四格必对应语义，则其他相似语义亦应同，是为何？即诸如「于根回归，水上去，领我，奉命辈友」等词，是以较多无关词语夹杂，非真实具命助词语意。本注疏中依此理说明第四格助词的语义义理。

Nanu ca bho evaṃ sante vuttikārakena mūlodāharaṇesu ‘‘atthāya hitāya sukhāya devamanussāna’’nti vatvā ‘‘mūlāya paṭikasseyyā’’tiādīnipi vattabbāni, kimudāharaṇe pana ‘‘vāti kimatthaṃ saggassa gamanena vā’’ti vattabbanti? Saccaṃ, avacane kāraṇamatthi, taṃ suṇātha – ‘‘mūlāya paṭikasseyya, appo saggāya gacchatī’’ti ettha hi ‘‘mūlāya, saggāyā’’ti padāni suddhasampadānavacanāni na honti gatyatthakammani vattanato, tasmā mūlodāharaṇesu na vuttāni. Tathā ‘‘dakāya netī’’ti ettha ‘‘dakāyā’’ti padaṃ nayanatthakammani vattanato suddhasampadānavacanaṃ na hotīti na vuttaṃ. ‘‘Viramathāyasmanto mama vacanāyā’’ti ettha pana ‘‘vacanāyā’’ti padaṃ nissakkavacanatthe vattanato, ‘‘gaṇāya bhattā’’ti ettha ‘‘gaṇāyā’’ti padaṃ sāmivacanatthe vattanato, ‘‘asakkatā casma dhanañcayāyā’’ti ettha ‘‘dhanañcayāyā’’ti padaṃ kattuvasena sāmiatthe vattanato suddhasampadānavacanaṃ na hotīti na vuttaṃ. Kimudāharaṇepi ‘‘saggassā’’ti padaṃ gamanasaddasannidhānato gatyatthakammani vattanato suddhasampadānavacanaṃ na hotīti ‘‘vāti kimatthaṃ saggassa gamanena vā’’ti na vuttaṃ. Evañhettha vuttanayena buddhavacanaṃ porāṇaṭṭhakathānayañca patvā catutthekavacanassa āyādesasahitāni rūpāni gatyatthakammādīsu catūsuyeva ṭhānesu dissanti, na pana dānarocanādibhede yattha katthaci sampadānavisayeti daṭṭhabbaṃ.

难道说在这种情况下，论述者在根本例证中所说的『为了利益、为了利益、为了快乐，天人和人类』这类话语之外，还有必要说诸如『应当回归根本』之类的吗？但若论到例证，就说『必须回归根本，水应当升向天空』的话。诚然，这句话是在否定意味上说的，因此请听——『应当回归根本，水升向天空』这里的『根本』『天空』这类词并非纯粹表相名词，不是字面上的去处义用，因此在根本例证中没有说过。又如『给了眼睛』这里的『给了』，由于是表示视力功能，这也是非纯粹表相的用语，因此没有说过。『威罗玛长老这是我的话』这里的『话』是表附属句义用；『给予群体的饭食』这里的『群体』是归因意义；『从无能力者聚敛财产』里『财产』是作为动作对象的所有格，这些纯粹表相名词就不是说过的。在什么例证中『天上』这词因具有行动词『去』的音声环境而变成了去处义，也不是纯粹表相成语，所以没说过『为了什么去往天上』这话。如此这般，阅读佛陀教诲与古注解，就可见『第四格词』连带请求等用法，在去处义等四种用法的适当场合中均现其形态，而非分赠债务之别处中显出就有成语的义，是当得以观察的。

Nanu ca bho ‘‘candanasāraṃ jeṭṭhikāya adāsi suvaṇṇamālaṃ kaniṭṭhāyā’’ti dānappayoge catutthekavacanassa āyādesasahitarūpadassanato ‘‘rājakaññāya dīyate, rājakaññāya ruccati alaṅkāro, rājakaññāya chattaṃ dhāreti, rājakaññāya namo karohi, rājakaññāya sotthi bhavatu, rājakaññāya silāghate’’tiādīhipi payogehi bhavitabbaṃ, atha kasmā ‘‘buddhavacanaṃ porāṇaṭṭhakathānayañca patvā catutthekavacanassa āyādesasahitāni rūpāni gatyatthakammādīsu catūsuyeva ṭhānesu dissanti, na pana dānarocanādibhede yattha katthaci sampadānavisaye’’ti vadathāti? Uppathamavatiṇṇo bhavaṃ, na hi bhavaṃ amhākaṃ vacanatthaṃ jānāti. Ayañhettha amhākaṃ vacanattho – sabbānipi itthiliṅgāni ekavacanavasena tatiyācatutthīpañcamīchaṭṭhīsattamīṭhānesu samasamāni honti, appāni asamāni, tasmā tāni ṭhapetvā pulliṅganapuṃsakaliṅgesu purisādi cittādisaddānaṃ akārantapakatibhāve ṭhitānaṃ catutthekavacanassa āyādesasahitāni rūpāni buddhavacanādīsu dānarocanādibhede yattha katthaci sampadānavisaye na dissanti. Teneva hi ‘‘mūlāya, saggāya, dakāya, vacanāya, gaṇāyā’’tiādīni gatyatthakammādīsu tīsu ‘‘abhiññāya, sambodhāya, nibbānāyā’’ti evamādīni pana anekasatāni tiliṅgapadāni tadattheyevāti imesu catūsu ṭhānesu dissanti. ‘‘Deti, rocati, dhāretī’’tiādīsu pana suddhasampadānavisayesu na dissanti. Bhavanti catra –

难道说『用檀香膏赠予长女，赠金项链于幼女』的布施场合，连带着用第四格词的请求用法都有体现，如『给予宫女，宫女喜爱装饰，宫女持伞，宫女请你礼敬，宫女愿得安乐，宫女应当称赞』等情形也应如此吗？为何说『阅读佛陀教诲与古注解，就能够见第四格词带请求用法的形态，在去处义等四种用法的适当场合中均现其形态，而非于布施招致饮食等场合有成语意义』呢？这是无知者的执着，实非了知我们所说实义。这里我们的实义是——所有女性性别的词，以单数形式在第三、第四、第五、第六、第七格相等七种格位中均有相同形式与不相同形式，故特别规定，将相同形式置于阳性、男性性别的词类，如人等、心等词，构成第四格词的请求用法。这些带请求用法的形态，在佛陀教诲中，不论布施招致饮食等场合，都不显不现。因此例如『根本、天空、给予、群体』等动作对象词，在三种格义中显现，而一百多种女性性别词仅用于那样场合时，从而不同。至于『给予、喜爱、持有』等词，在纯粹表相意义的用法中不显，于此例外。现今如是——

Catutthekavacanassa, āyādesena saṃyutaṃ;

第四格词连带请求；

Rūpaṃ anitthiliṅgānaṃ, ṭhānesu catusuṭṭhitaṃ.

物体作为非女性性别词，在四处格位中成立；

Gatyatthakammani ceva, nayanatthassa kammani;

兼具去处意义与视缘利益意义；

Vibhattiyā vipallāse, tadatthe cāti niddise.

由于解析误用而成为如此，以上特此说明。

‘‘Mūlāya paṭikasseyya, appo saggāya gacchati’’;

『根本者，当退回』者，即『小水流向天上』之义；

Evaṃ gatyatthakammasmiṃ, diṭṭhamamhehi sāsane.

此义乃此教法中，依照已见所示之理。

‘‘Dakāya neti’’ iccevaṃ, nayanatthassa kammani;

『导引到眼处者』如是，为眼处之行为。

‘‘Vacanāyā’’ti nissakke, viramaṇappayogato.

以『言语之缘』为止息之用。

‘‘Gaṇāya’’iti sāmismiṃ, ‘‘bhattā’’ti saddayogato;

『集众者』于此，依言音之合用而成「饭师」。

‘‘Dhanañcayāyā’’ti padaṃ, kattutthe sāmisūcakaṃ.

『财聚者』一词，于词头处指示主语。

‘‘Asakkatā’’ti saddassa, yogatoti viniddise;

“无著”一词，其义为“瑜伽”者，亦即心意专注之法；

Añño cāpi vipallāso, maggitabbo vibhāvinā.

此外，还有其它误解，须当加以分别辨析；

‘‘Abhiññāya sambodhāya, nibbānāyā’’timāni tu;

“凭神通了知、证悟、涅槃”等词，这些也如有三种标记之体，详加说明；

Liṅgattayavaseneva, tadatthasmiṃ viniddise.

以三相之类比喻，分别阐明其义；

Evaṃ pāṭhānulomena, kathito āyasambhavo;

依此经文顺序，所说乃长老之言；

Idantu sukhumaṃ ṭhānaṃ, cintetabbaṃ punappunaṃ.

此处微妙之义，须反复深思细察。

Okārantavaseneva, nānānayasumaṇḍitā;

如同以母音字母作结，点缀以各种林荫花环；

Padamālā mahesissa, sāsanatthaṃ pakāsitā.

成为这位尊者教法目的的词串华冠，彰显法义。

Imamatimadhurañce cittikatvā suṇeyyuṃ,

愿贤者们心生欢喜，乐闻这甘甜美妙的言语，

Vividhanayavicittaṃ sādhavo saddanītiṃ;

并以欢喜的心对诸多解说心转，欢喜正声。

Jinavaravacanete saddato jātakaṅkhaṃ,

此为胜者圣辩之语，如母语般清晰，产生期待；

Kumudamiva’sinā ve suṭṭhu chindeyyumettha.

如荷花洁白而圆满，善于在此处断开正确节奏。

Iti navaṅge sāṭṭhakathe piṭakattaye byappathagatīsu viññūnaṃ · 如是，为了通达九分教及其注疏、三藏中诸智者所行之道，

Kosallatthāya kate saddanītippakaraṇe · 于所造《语法论》中，

Savinicchayo okārantapulliṅgānaṃ pakatirūpassa · 以 o 结尾的阳性词原形之

Nāmikapadamālāvibhāgo nāma · 名词词列分别，名为

Pañcamo paricchedo. · 第五品。

Akārantokārantatāpakatikaokārantapulliṅgaṃ niṭṭhitaṃ. · 以 a 音及 o 音结尾为本来形态的 o 音结尾阳性名词，到此结束。