19. Sabbagaṇavinicchaya · 19. Sabbagaṇavinicchaya
19. Sabbagaṇavinicchaya19. 一切类别之抉择
Ito paraṃ pavakkhāmi, sabbagaṇavinicchayaṃ;
今当全面宣说，诸门详尽分析；
Sotūnaṃ paṭubhāvatthaṃ, parame piṭakattaye.
诸根所发觉者，为法藏极上；
Paccayādivibhāgehi, nayehi vividhehi taṃ;
依缘分类别，导引多方面；
Sukhaggāhāya sotūnaṃ, suṇātha mama bhāsato.
如听我言辞，乐闻入心欢。
Tattha paṭhamo bhūvādigaṇo, dutiyo rudhādigaṇo, tatiyo divādigaṇo, catuttho svādiguṇo, pañcamo kiyādigaṇo, chaṭṭho gahādigaṇo, sattamo tanādigaṇo, aṭṭhamo curādigaṇo, imasmiṃ bhagavato pāvacane aṭṭhavidhā dhātugaṇā bhavanti. Etesu vikaraṇapaccayavasena –
其有八类别：第一为地类，第二为波类，第三为日类，第四为自性品，第五为界类，第六为宅类，第七为体类，第八为塚类。在世尊教诲中，这八种根本界类存在。其因依关系称为——
Bhūvādito akāro ca, sānusāro rudhādito;
土地以及形状，水波连绵女；
Akāro cevivaṇṇo ca, ekārokārameva ca.
形色如同一体，亦即形色合一。
Yapaccayo divādimhā, ṇu ṇā uṇā suvādito;
条件来自于昼夜等事，实则非彼所能完全语言叙述；
Kyādito pana nāyeva, ppaṇhā pana gahādito.
若言出之理不实，问题起因亦多复杂交叠。
Oyirā tu tanādimhā, ṇe ṇayā ca curādito;
如是连结由六根等起，及由六根所摄取，
Aggahitaggahaṇena, paccayā dasa pañca ca.
以牵引与结合相牵，条件有十五种之数。
Hiyyattanī sattamī ca, vattamānā ca pañcamī;
其中有第七个唆使者和第五个正在起作用者；
Catassetā pavuccanti, sabbadhātukanāmikā.
四个说法，称为一切法名。
Etesu visayesveva, akāro suddhakattari;
在这些对象中，仅此形态最为清净利利；
Aññatra kha cha sādīhi, sahāpi cupalabbhati.
唯独空（kha）及其类，以难得见及难亲近为特征。
‘‘Bhavati hoti sambhoti, jeti jayati kīyati;
「生起、产生、超越、胜利、传扬、呼喊；
Ḍeti yāti iti eti, avati koti saṅkati.
扑打、去往、到来、往返、下降、上升」；
Bhikkhati pivati pāti, vadeti vadati’’ iti;
「饥饿、饮食、防护、说话、言说」等如此列举。
Bhūvādidhāturūpāni, bhavantīti pakāsaye.
此处宣说色为地界法。
Rūpaṃ ‘‘rundhati rundhīti, rundheti puna rundhiti;
色谓『包裹』，故言包裹、包裹中、复包裹；
Sumbhoti’’ccādīrūpāni, rudhādīnti dīpaye.
又如『蔓延』等诸义，由包裹义发扬显现。
‘‘Dibbati sibbati ceva, yujjati vijjati tathā;
『显现』、『消散』，并『结合』、『分离』等亦如是说；
Ghāyati hāyati’’ccādi, rūpamāhu divādinaṃ.
又『伤害』、『害损』等义，色法以昼夜为喻解说。
‘‘Suṇoti ca suṇāti ca, vuṇoti ca vuṇāti ca;
又言『听见』和『使听』、『闻知』与『使闻』，
Pāpuṇāti hinotī’’ti, ādirūpaṃ suvādinaṃ.
「获得」与「贬低」是最初的形态与美好言语。
‘‘Kināti ca jināti ca, dhunāti ca munāti ca;
「夺取」与「制服」以及「杀害」与「镇压」；
Asnāti’’ccādirūpañca, kyādīnanti vibhāvaye.
还有「食用」等起始形态，这些词表明分别的含义。
‘‘Gheppati paṭiggaṇhāti, saṇhañca saṇhakoti ca;
「包容」与「接受」，以及「约束」和「禁戒」；
Kaṇhaṃ taṇhā ca tiṇhuṇha’’-miccādi ca gahādinaṃ.
黑暗、渴爱、三种渴爱」——这是基于错误的见解等产生的。
‘‘Tanoti ca karoti ca, kayirati sanoti ca;
「伸展」与「施为」，「制造」与「造作」；
Sakkota’ppoti pappoti’’-ccādirūpaṃ tanādinaṃ.
『萨咖塔』、『阿波提』、『帕波提』等诸词，属于此类词形的开端。
‘‘Coreti corayante ca, cinteti cintayanti ca;
『盗窃』与『被盗』，『思量』与『思考』这些，
Manteti’’ccādikañcāpi, rūpamāhu curādinaṃ.
甚至『议论』等词，也都称为从『盗』字类同的词形。
Vikaraṇavasenevaṃ, rūpabhedo pakāsito;
由此可见，这些词形的变化如同各种色相的多样变化，
Dhātūnaṃ dhātubhedādi-kusalassa matānugo.
这是对五蕴之类类别区别，所称的是善巧的别法。
Kiriyāya dhāraṇato, dhātavo ekadhā matā;
从作用和承载来说，这些词义只有一法，即从根法来看。
Dvidhāpi ca pavuccanti, sakammākammato pana.
又有二种分别，即行为与非行为。
Tattha sakammakā nāma, gamibhakkhādayā siyuṃ;
其中行为者，是指带有行如行走、食受等的行为；
Ṭhāsādayo akammā ca, upasaggaṃ vinā vade;
非行为者，乃指诸位相如立止等无为行为，且无加重之义。
Sakammakakammabhūto, divu iccādayo puna;
由行为而生的行为者，又复有双重，诸如喜欢与厌恶等；
Gahetvāna tidhā honti, evañcāpi vibhāvaye.
此等持取三种，亦复如是分别辨析。
Sakammake dvidhā bhitvā, ekakammadvikammato;
行为者有二种分别，一为单一行为，二为双重行为。
Akammakehi saddhiṃ te, tividhāpi bhavanti hi.
与无业者同处，确有三种境况存在。
Akammakā rutāyeva, ekakammā gamādayo;
所谓无业者，只能独行独止；
Honti dvikammakā nāma, duhikaravahādayo.
称为二业者，是负重力行者。
Sakammākammakattamhi, dhātūnamupasaggato;
在有业无业交杂的状态中，业的根本要素会产生依附；
Niyamo natthi so tasmā, na mayā ettha vuccati.
但此处并无一定不变的法则，故我于此不作固定论述。
Ekaṭṭhānā gamiccādī, dviṭṭhānā bhūpacādayo;
若只持一念则行其一，若有两念则涉足两境。
Tiṭṭhānā svādayo evaṃ, ṭhānatopi tidhā matā.
立足各自的旨趣，立足之处也分为三种。
Gupādayo niyogena, ākhyātatte savuddhikā;
由指示之功能依托，所说明者是清楚明了的。
Vaca turādayo na hi, vuddhikā kāritaṃ vinā;
言语及类似的表达，若无明白，则不能增进理解。
Khi ji iccādayo dhātū, savuddhāvuddhikā matā;
嗅觉、味觉等感受根，谓之清明易增的根源。
Iti vuddhivasenāpi, tividho dhātusaṅgaho.
由此，即使论及增益，亦分为三种根本的集成。
Aluttavikaraṇā ca, luttavikaraṇā tathā;
有未脱离的分类，亦有已脱离的分类，皆如是相。
Luttāluttavikaraṇā, evampi tividhā siyuṃ.
轻重不同之分，也有三种分类。
Tatrāluttavikaraṇā, gami rudhi divādayo;
其中轻重不同之分，谓如行走、饮食等现象；
Pā bhādayo jiniccādī, kamato itare siyuṃ.
又有清浊不同之分，诸如饮水、火焰等，还有欲念等类别也属于此类。
Suddhassarā ekassarā, tathānekassarāti ca;
纯净者一类，杂染者一类，及介于纯净与杂染之间多种类别；
Tidhā bhavanti yuyātā-pābhālādī karādayo.
此类有三种，诸如离苦感受及苦等之类，亦即诸行诸苦等身心现象；
Catudhādinayo cāpi, labbhamānavasena ca;
还有四种及更多种，只因人不同分别而得。
Gahetabbo nayaññūhi, yathāvuttānusārato.
应当依照前文所说，凭借正确的教导而去把握。
Puna suddhassarā dhātū, ekassarā ca sattadhā;
又净德分为种种，合计共有七种。
Āivaṇṇauvaṇṇanta-eontavasā matā.
如同色彩相似者被认为属同一类。
Avaṇṇivaṇṇuvaṇṇante-kārantānaṃ vasena ve;
在相似的色彩之间起作用的是它们的性质。
Anekassaradhātū ca, sattadhāva pakittitā.
多种德行亦被归纳为七种，这样分类后得以明示。
Evaṃ pannarasadhāpi, dhātūnamidha saṅgaho;
如此，虽是十五种，亦在此汇集为若干德行。
Tappabhedaṃ pakāseyyuṃ, iuiccādinā vidū.
应当揭示谬误之别，正如有学者所说。
Tatra ‘‘igatiyaṃ, i ajjhayane, u sadde’’ iccete suddhassarā dhātavo. Yā rā lā iccādayo ekassarā ākārantā. Khijiniiccādayo ekassarā ikārantā. Pīiccādayo ekassarā īkārantā. Khu du ku iccādayo ekassarā ukārantā, bhū hū iccādayo ekassarā ūkārantā. Khe je se iccādayo ekassarā ekārantā. So iccādayo ekassarā okārantā.
其中“嫁基达延，包括轧加延，用声调”都是清净长短音之根本。所谓ra lā这两种长音，发出长a音。所谓khi ji ni这三种长音，发出长i音。所谓pī这两种长音，发出长ī音。所谓khu du ku这三种长音，发出长u音。所谓bhū hū这两种长音，发出长ū音。所谓khe je se这三种长音，发出长e音。所谓so这两种长音，发出长o音。
Kara paca saṅgāma iccādayo anekassarā akārantā, omāiccādayo anekassarā ākārantā, saki iccādayo anekassarā ikārantā. Cakkhī iccādayo anekassarā īkārantā. Andhuiccādayo anekassarā ukārantā. Kakkhū iccādayo anekassarā ūkārantā. Gile mile iccādayo anekassarā ekārantāti evaṃ pannarasavidhena dhātusaṅgaho.
『咖拉』、『巴扎』、『桑嘎玛』等，为多音节、以短『阿』音结尾之词根；『欧玛』等，为多音节、以长『阿』音结尾之词根；『沙基』等，为多音节、以短『伊』音结尾之词根；『咖库』等，为多音节、以长『伊』音结尾之词根；『安督』等，为多音节、以短『乌』音结尾之词根；『咖库』等，为多音节、以长『乌』音结尾之词根；『吉列』、『米列』等，为多音节、以『埃』音结尾之词根。如此，词根之汇集共有十五种。
Atha tettiṃsavidhenapi dhātusaṅgaho bhavati. Kathaṃ?
接着，又有三十三种根本音聚集，那么是如何呢？
Dhātū suddhassarā ceva, puna cekassarāpi ca;
有清净长短音，也有混杂的众音；
Kakārantā khakārantā, gantā ghantā ca dhātavo.
发出ka音、kha音，以及发出ga和gha音的这些根本音。
Cakārantā chakārantā, jantā jhantā ca ñantakā;
做者作，演作者亦作，众生熄灭者而知，尽灭者也；
Ṭakārantā ṭhakārantā, ḍantā ḍhantā ca ṇantakā.
支配者而制，朝向而以牙齿持，持有者亦灭之；
Tantā ceva tathā thantā, dantā dhantā ca nantakā;
拉持者亦含，咬合者驶去，灭者渴求而绝无；
Pantā phantā bakārantā, bhantā mantā ca yantakā.
行者，动者，以口作之者，破坏者，意图者亦灭；
Rantā lantā vakārantā, santā hantā ca ḷantakā;
流通者，滑行者，有口者作，安住者，杀害者亦灭绝；
Iti tettiṃsadhā ñeyyo, dhātūnamidha saṅgaho.
如此三十种应当知，为此法界诸元素之归纳也。
Mate satthussa ḍhaṇaḷā, padādimhi na dissare;
死亡后，世尊的身躯不再显现于足迹等处；
Tenekassaradhātūsu, ḍhaṇaḷā na kathīyare.
在遍布铁矿石等的地面之中，也不再现出遗迹。
Ikārantatikāranta-vasena tu yathārahaṃ;
像以音节中半元音与阻音之故，产生特定变化；
Nāmaṃ sambhoti dhātūnaṃ, itippaccayayogato.
诸根名称应由彼此因缘结合而生起。
Pacibhikkhichidikhādi, karoti bhavati gami;
如依比库及比库尼等之序列所彰显，表现其行止；
Gatigacchatihotīti, ādivohāramuddhare.
亦显其行进与运动，为起始之宣说所在。
Evaṃ tettiṃsabhedehi gahitesu nikhilesu dhātūsu –
如此，在三种分别中，于合聚之全体元素中——
Sahahiṃsaīhavasā, sīhasaddagatiṃ vade;
狮入群居时，发出狮子吼的行进声；
Sahanato hananato, sīhoti hi garū vaduṃ.
能忍耐而不杀害者，即被称为狮子。
Tathā hi sīho vātātapādiparissayampi sahati, ‘‘kiṃ me bahūhi ghāṭitehī’’ti attano gocaratthāya khuddake pāṇe agaṇhanto, ‘‘māhaṃ khuddake pāṇe visamagate saṅghātaṃ āpādesī’’ti anuddayavasena sahitabbe khuddakasattepi sahati. Hiṃsitabbe pana kāyūpapanne sūkaramahiṃsādayo satte hiṃsati, tasmāpi ‘‘sīho’’ti vuccati. Yathā pana kantanaṭṭhena ādiantavipallāsato takkaṃ vuccati, evaṃ hiṃsanaṭṭhenapi sīhoti veditabbo. Atha vā sabbiriyāpathesu daḷhavīriyattā suṭṭhu īhatīti sīho. Vuttañhi –
确实，狮子即使忍受烈风热毒等诸般困厄，为了自身生活领域，唾弃微小猎物，不让微小猎物遭遇不正当的群兽攻击，因而须忍受。若当该伤害之时，遇有贴身伤害，如猪等恶兽伤害它，故此称为“狮子”。正如因顶骨磕碰等由苦痛产生的烦恼，被称为“脑筋”，伤害的程度不足以致死的忍耐亦应称为“狮子”。又或于全体臣民之道中，因勇猛刚毅而善于进攻，故称为狮子。曾有言说——
‘‘Yathā sīho migarājā, nisajjaṭṭhānacaṅkame;
‘如狮乃兽中王，坐处与行步如是；
Alīnavīriyo hoti, paggahitamano sadā’’ti.
虽有怯懦之心，然常心怀坚毅心’。」
Aparo nayo –
「非他者之法」──
Sahanā ca hiṃsanā ca, tathā sīghajavattato;
忍受与伤害，依此迅捷流转；
Sīho iccapi bhāseyya, sakyasīhassa sāsane.
狮子亦欲言说，依佐狮子教法。
Vuttañhi suttanipātaṭṭhakathāyaṃ ‘‘saharā ca hananā ca sīghajavattā ca sīho’’ti.
于经部注疏中曾言：『同行互害，迅速流转者，即狮子也。』
Idāni tadatthuddhāro vuccate, sīhasaddo ‘‘sīho bhikkhave migarājā’’tiādīsu migarāje āgato. ‘‘Atha kho sīho senāpati yena bhagavā tenupasaṅkamī’’tiādīsu paññattiyaṃ. ‘‘Sīhoti kho bhikkhave tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassā’’tiādīsu tathāgate. Tattha tathāgate sadisakappanāya āgato.
现在所述者为引出本义，狮子声如『狮子为众兽之王』等谓。次有『狮子为军帅，因缘是世尊而来』等表述；又『狮子即世尊之称谓，阿拉汉正自觉者』等言，此皆为世尊身份相类之显现。
Etthetaṃ vuccati –
如此称之──
Sīhe paññattiyañcāpi, buddhe appaṭipuggale;
譬如狮子的称号，即使非佛不凡人中也有，此义亦然。
Imesu tīsu atthesu, sīhasaddo pavattati.
在这三种义中，狮子之声得以出现。
Rūpiruppatidhātūhi, rūpasaddagatiṃ vade;
此处谈论形色二法中色的声音之流向；
‘‘Rūpayati ruppatī’’ti, vatvā nibbacanadvayaṃ.
称其曰「色现颜色」时，即宣说色与色相双重义旨。
Vuttañhetaṃ garūhi ‘‘rūpayatīti rūpaṃ, vaṇṇavikāraṃ āpajjamānaṃ hadayaṅgatabhāvaṃ pakāsetīti attho’’ti. Vuttampi cetaṃ ‘‘rūpanti kenaṭṭhena rūpaṃ? Ruppanaṭṭhenā’’ti. Bhagavatā panetaṃ vuttaṃ ‘‘kiñca bhikkhave rūpaṃ vadetha, ruppatīti kho bhikkhave tasmā rūpanti vuccati. Kena ruppati, sītenapi ruppatī’’ti vitthāro. Atthuddhāro panassa heṭṭhā vuttova.
对下文庄严句释曰：「色现颜色」者，色为其体，色是因，色的心所作用形态显现义。且又问「色何等色？以色相说之。」世尊对此答曰：「诸比库，应说何为色？色即色相。为何色现颜色？因冷故色现颜色。」其义详述如下，下文说出。
Pasavatemanatthena, dhātunā udinā pana;
以静止为本义，色法者自相反放散现起；
Samuddasaddanipphattiṃ, vadeyya matimā naro.
‘海’的现起，应由有智慧的人而言。
Ettha hi samuddoti aṭṭhahi acchariyabbhutadhammehi samannāgatattā samuddati attasannissitānaṃ macchamakarādīnaṃ pītisomanassaṃ pasavati janetīti samuddo. Ayamasmākaṃ khanti. Aṭṭhakathācariyā pana ‘‘samuddanaṭṭhena samuddo, kiledanaṭṭhena tenamanaṭṭhenāti vuttaṃ hotī’’ti vadanti. Milindapañhe pana āyasmā nāgaseno ‘‘bhante nāgasena samuddo samuddoti vuccati, kena kāraṇena āpaṃ udakaṃ samuddoti vuccatī’’ti milindena raññā puṭṭho āha ‘‘yattakaṃ mahārāja udakaṃ, tattakaṃ loṇaṃ, yattakaṃ loṇaṃ, tattakaṃ udakaṃ, udakasamattā samuddoti vuccatī’’ti. Tadā raññā milindena ‘‘kallosi bhante nāgasenā’’ti vuttaṃ. Ettha hi samaṃ udakena loṇaṃ etthāti samuddoti nibbacanaṃ veditabbaṃ ‘‘nīloda’’ntiādīsu viya. Tattha bhadantanāgasenamatañca amhākaṃ matañca pakatisamuddaṃ sandhāya vuttattā na virujjhati, aṭṭhakathācariyānaṃ matampi ‘‘taṇhāsamuddo’’ti ca ‘‘samuddopeso’’ti ca āgatāni samuddasarikkhakāni ca taṇhācakkhusotādīni sandhāya vuttattā na virujjhatīti daṭṭhabbaṃ.
这里‘海’一词，因具备八种奇异殊胜的特质，是具有内在真实依止的，针对那些依自体而起、如鱼虾等水中生物，它蕴养着欢喜和愉悦，故称为‘海’。这是我等的理解。释论师又说：“以‘八音’作为‘海’，以污染八音为‘八音’，如此所说。”《弥林答经》中尊者龙军问：“尊者龙军，‘海’为何称作‘海’？是由何因缘而说‘水’为‘海’？”应答曰：“水可以流动，盐也在其中；盐可流动，水也在其中；水与盐相合，故称之为‘海’。”当时王后以“你诬蔑尊者龙军”为词回答。这里‘海’是指水与盐相同存在，因而‘海’的定义应理解为类似‘蓝污浊’等的说法。于此尊贵龙军的说法及我等的理解，都依托于联合体，即‘湖海’的缘起而说，不生纷扰。释论师们的见解也有‘渴爱之海’、‘近于海者’、及‘海眼启示者’等，皆因缘而起，故应如此了知。
Khādadhātuvasā cāpi, khanudhātuvasena vā;
或由食物之源，或由矿石之源，
Khanito vāpi dhātumhā, dhāto khaṃpubbatopi vā;
或由矿藏之中，或由山谷丘陵，
Khandhasaddassa nipphattiṃ, saddakkhandhavidū vade.
声集聚成，精通五蕴声者说。
Tattha ‘‘saṃkhittena pañcupādānakkhandhāpi dukkhā’’ti vacanato sayampi dukkhadhammoyeva samāno jātijarābyādhimaraṇadukkhādīhi anekehi dukkhehi khajjati khādiyatīti khandho, teheva dukkhehi khaññati avadāriyatītipi khandho, khaniyati parikhaññatītipi khandho, attena vā attaniyena vā tucchattā khaṃ suññākāraṃ dhāretītipi khandho, rūpakkhandhādi. Atthuddhārato pana –
此中有云：“简言之，五蕴皆为苦法。”言下之意：即使我亦同样在苦法之中，因生、老、病、死及诸多苦恼而渐受损耗、腐坏、折损，故五蕴为苦。五蕴亦因苦而损减，五蕴生灭、零落。五蕴受损，或逝坏、凋敝，或因自性或他力而成空无形态，此皆五蕴及色蕴的涵义所在。释义于此处将继续阐述——
Khandhasaddo rāsiguṇa-paṇṇattīsu ca rūḷhiyaṃ;
色蕴之声波动于量数、性质、特征等诸方面之中，产生摇动不定的现象；
Koṭṭhāse ceva aṃse ca, vattatīti vibhāvaye.
于部分及整体等亦复如是，须加分别阐述。
Vuttañhetaṃ sammohavinodaniyaṃ vibhaṅgaṭṭhakathāyaṃ – khandhasaddo sambahulesu ṭhānesu nipatati rāsimhi guṇe paṇṇattiyaṃ rūḷhiyanti. ‘‘Seyyathāpi bhikkhave mahāsamudde na sukaraṃ udakassa pamāṇaṃ gahetuṃ ‘‘ettakāni udakāḷhakānī’ti vā ‘ettakāni udakāḷhakasatānī’ti vā ‘ettakāni udakāḷhakasahassānī’ti vā ‘ettakāni udakāḷhakasatasahassānī’ti vā, atha kho asaṅkhyeyyo appameyyo mahāudakakkhandhotveva saṅkhaṃ gacchatī’’tiādīsu hi rāsito khandho nāma. Na hi parittakaṃ udakaṃ udakakkhandhoti vuccati, bahukameva vuccati, tathā na parittakaṃ rajo rajakkhandho, na appamattakā gāvo gavakkhandho, na appamattakaṃ balaṃ balakkhandho, na appamattakaṃ puññaṃ puññakkhandhoti vuccati. Bahukameva hi rajo rajakkhandho, bahukā ca gavādayo gavakkhandho, balakkhandho, puññakkhandhoti vuccanti. ‘‘Sīlakkhandho samādhikkhandho’’tiādīsu pana guṇato khandho nāma. ‘‘Addasā khā bhagavā mahantaṃ dārukkhandhaṃ gaṅgāya nadiyā sotena vuyhamāna’’nti ettha paṇṇattito khandho nāma. ‘‘Yaṃ cittaṃ mano mānasaṃ…pe… viññāṇaṃ viññāṇakkhandho’’tiādīsu rūḷhīto khandho nāma. Svāyamidha rāsito adhippeto. Ayañhi khandhaṭṭho nāma piṇḍaṭṭho pūgaṭṭho ghaṭaṭṭho rāsaṭṭho, tasmā rāsilakkhaṇā khandhāti veditabbā. Koṭṭhāsaṭṭhātipi vattuṃ vaṭṭati. Lokasmiñhi iṇaṃ gahetvā codiyamānā ‘‘dvīhi khandhehi dassāma, tīhi khandhehi dassāmā’’ti vadanti. Iti koṭṭhāsalakkhaṇā khandhātipi vattuṃ vaṭṭati. Evamettha ‘‘rūpakkhandhoti rūparāsi rūpakoṭṭhāso, vedanākkhandhoti vedanārāsi vedanākoṭṭhāso’’ti iminā nayena attho veditabbo. ‘‘Khandhe bhāraṃ. Khandhato otāreti, mahāhanusabhakkhandho’’tiādīsu pana aṃso ‘‘khandho’’ti vuccati.
此处所说者，为断惑之解说，属于解析注释——色蕴之声，自多处落于量、性、相（特征）中而产生摇动不定。譬如，比库们，大海中取水十分困难，或说是『如此多的水桶』，或『如此多百的水桶』，或『如此多千的水桶』，或『如此多百千的水桶』，究竟因无量无边广大海水的聚合而成大海。同样地，所谓量者，是聚合体。并非每一匣子水都称为一水蕴，水蕴指的是许多水的聚合体；同理，尘垢不止一个而称为尘蕴，牛只不是一个称为牛蕴，力量不是一个称为力蕴，功德不是一个称为功德蕴。尘蕴、牛蕴、力蕴、功德蕴皆由许多而成。至于戒蕴、定蕴等，则因具备一定性质而称蕴。譬如记载云「世尊见大木蕴倒覆于恒河岸」者，于此归纳为蕴之名称。又「心、意、意心……识、识蕴」等，此中因具备性质而称蕴。量者（聚合体）为主要义项。此处所谓蕴者，是指总称五蕴。故称蕴者，当知为聚合体。部分与整体亦得分别说。此俗世以聚合体称之为蕴，谓之聚合。世人取此议论时便说『现见有二蕴，或现见有三蕴』。如是，则以形色聚合称色蕴，受聚合称受蕴，依此类推，如此道理须究明。于如「蕴为重担」、「蕴胜过」及「大象身长蕴」等文中，部份谓之蕴。
Āpubbayatato cāpi, āyūpapadato puna;
从身生起，亦从命生，
Tanuto tanito vāpi, āyatanaravo gato.
或伸或缩，进入诸处境。
Vuttampi cetaṃ – āyatanato, āyānaṃ vā tananato, āyatassa ca nayanato āyatananti veditabbaṃ. Cakkhu rūpādīsu hi taṃtaṃdvārārammaṇā cittacetasikā dhammā sena sena anubhavanādikiccena āyatanti uṭṭhahanti ghaṭanti vāyamantīti vā vuttaṃ hoti. Te ca pana āyabhūte dhamme etāni tananti vitthārentīti vuttaṃ hoti. Idañca anamatagge saṃsāre pavattaṃ atīva āyataṃ saṃsāradukkhaṃ yāva na nivattati, tāva nayanti, pavattayantīti vuttaṃ hoti. Iti sabbepime dhammā āyatanato, āyānaṃ vā tananato, āyatassa ca nayanato āyatananti vuccanti.
此处所说，名为触处，是指触所缘、所依、所入三事。从眼及色等诸外色，可视为诸门门扉，心及心行法依此分为种种，经历所缘等，复有所称触处。触处是说依触生之境界，而诸心法亦受境界所对，分别、扩展，故称触处。且有言，于无量无边轮回中，此触处之苦未曾熄灭，故轮转不息。总说即由此诸法依触处、触所缘、触所入三事成，是谓触处。
Apica nivāsaṭṭhānaṭṭhena ākaraṭṭhena samosaraṇaṭṭhānaṭṭhena sañjātidesaṭṭhena kāraṇaṭṭhena āyatanaṃ veditabbaṃ. Tathā hi ‘‘loke issarāyatanaṃ vāsudevāyatana’’ntiādīsu nivāsaṭṭhānaṃ āyatananti vuccati. ‘‘Suvaṇṇāyatanaṃ rajatāyatana’’ntiādīsu ākaro, sāsane pana ‘‘manorame āyatane, sevanti naṃ vihaṅgamā’’tiādīsu samosaraṇaṭṭhānaṃ . ‘‘Dakkhiṇāpatho gunnaṃ āyatana’’ntiādīsu sañjātideso. ‘‘Tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane’’tiādīsu kāraṇaṃ.
应当认识四种处所：住处、境界、依缘及因缘。所谓住处，是指像“在世间，统治诸处即是毗湿奴所居之处”等语中所称的居处之处。所谓境界，是指像“金境、银境”等语中的境界。虽然戒律中有云“于可爱境界，飞禽常栖息”等，此乃指依缘之处称为“境界”。所谓依缘，是指“南面为有德之境”等语中的依缘之地。所谓因缘，是指“于彼彼地，因具现而能得证智”等语中的因缘。
Cakkhuādīsu cāpi cittacetasikā dhammā nivasanti tadāyattavuttitāyāti cakkhādayo ca nesaṃ nivāsaṭṭhānaṃ. Cakkhādīsu te ākiṇṇā tannissitattā tadārammaṇattā cāti cakkhādayo ca nesaṃ ākaro. Cakkhādayo ca nesaṃ samosaraṇaṭṭhānaṃ tattha tattha dvārārammaṇavasena samosaraṇato. Cakkhādayo ca nesaṃ sañjātideso tannissayārammaṇabhāvena tattheva uppattito, cakkhādayo ca nesaṃ kāraṇaṃ tesaṃ abhāve abhāvato. Iti nivāsaṭṭhānaṭṭhena ākaraṭṭhena samosaraṇaṭṭhānaṭṭhena sañjātidesaṭṭhena kāraṇaṭṭhenāti imehi kāraṇehi ete dhammā āyatananti vuccanti, tasmā yathāvuttenatthena cakkhu ca taṃ āyatanañcāti cakkhāyatanaṃ…pe… dhammā ca te āyatanañcāti dhammāyatananti evaṃ tāvettha atthato viññātabbo vinicchayoti. Iccevaṃ –
亦如眼等根处，心及心所法也住于其中，故说为心等根之住处。眼等根是所依止，起于对境之缘，即名为眼等根。眼等根亦为境界之依缘，随处以门为由而缘境。眼等根亦为因缘，由依止缘起，亦由起而灭。如此，依据住处、境界、依缘及因缘诸因，诸法称为境界，因此眼亦是此境界，即称眼境……诸法亦是境界，因此此处义理应如此明白。至此，即说：
Nivāso ākaro ceva, jātideso ca kāraṇaṃ;
“住处与境界为依缘，因缘即为因；
Samosaraṇaṭṭhānañca, vuccatā’yatanaṃ iti;
依缘又名境界；
Vidividehi dhātūhi, akārapubbakehi vā;
有诸因缘众本先行；
Antavirahitasaddū-papadena junāpi vā.
无缀碍之音辞，或由主人所说。”
Avijjāsaddanipphatti, dīpetabbā sudhīmatā.
无明的善缘，智者应当加以点亮。
Ettha pūretuṃ ayuttaṭṭhena kāyaduccaritādi avindiyaṃ nāma, aladdhabbanti attho, taṃ avindiyaṃ vindatīti avijjā, tabbiparītato kāyasucaritādi vindiyaṃ nāma, taṃ vindiyaṃ na vindatīti avijjā. Khandhānaṃ rāsaṭṭhaṃ, āyatanānaṃ āyatanaṭṭhaṃ, dhātūnaṃ suññaṭṭhaṃ, saccānaṃ tathaṭṭhaṃ, indriyānaṃ adhipatiyaṭṭhaṃ aviditaṃ karotīti avijjā. Dukkhādīnaṃ pīḷanādivasena vuttaṃ catubbidhaṃ atthaṃ aviditaṃ karotīti avijjā, antavirahite saṃsāre sabbabhavayonigativiññāṇaṭṭhitisattāvāsesu satte javāpetīti avijjā, paramatthato avijjamānesu itthipurisādīsu javati, vijjamānesupi khandhādīsu na javatīti avijjā.
这里所谓由未实现之不善行为如身业恶行等所生之不净，是无明所不曾得见之意；无明则是不能窥知该不净。反之，由无明相反，即由身之清净等善行得见之态，称为所得；若不能所得，则谓之无明。五蕴本质、六处之境界、界之空无、本谛真理、根之主宰皆未被觉知即是无明。归于苦等所苦之痛，如四种意义未被知悉，即是无明。凡无间断轮回中，一切有情因无明所生，其中的识存在故迅速周转，即谓无明。从究竟真义来说，无明于男女等诸众生中流转，虽然有明者存在于五蕴中，但于五蕴中却不流转，此即无明。
Yaṃ pana aṭṭhakathāyaṃ ‘‘apica cakkhuviññāṇādīnaṃ vatthārammaṇapaṭiccasamuppādapaṭiccasamuppannā naṃ dhammānaṃ chādanatopi avijjā’’ti vuttaṃ, etaṃ na saddatthato vuttaṃ, atha kho avijjāya chādanakiccattā vuttaṃ. Tathā hi abhidhammaṭīkāyaṃ idaṃ vuttaṃ –
然注疏中所说“‘亦非眼识等因境缘起别因起者，此法遮蔽亦是无明’”此说，不是正确意义上所说，而是论说无明的遮蔽作用。的确，阿毗达摩注疏中有云——
‘‘Byañjanatthaṃ dassetvā sabhāvatthaṃ dassetuṃ ‘apicā’tiādimāha, cakkhuviññāṇādīnaṃ vatthārammaṇāni ‘idaṃ vattu, idamārammaṇa’nti avijjāya ñātuṃ na sakkāti avijjā tappaṭicchādikā vuttā, vatthārammaṇasabhāvacchādanato eva avijjādīnaṃ paṭiccasamuppādabhāvassa, jarāmaraṇādīnaṃ paṭiccasamuppannabhāvassa ca chādanato paṭiccasamuppādapaṭiccasamuppannachādanaṃ veditabbanti. Tattha duggatigāmikammassa visesappaccayattā avijjā ‘avindiyaṃ vindatī’ti vuttā, tathā visesapaccayo vindanīyassa na hotīti ‘vindiyaṃ na vindatī’ti ca, attanissitānaṃ cakkhuviññāṇādīnaṃ pavattāpanaṃ uppādanaṃ āyatanaṃ, sammohabhāveneva anabhisamayabhūtattā ‘aviditaṃ aññātaṃ karoti, antavirahite javāpetī’ti vaṇṇāgamavipariyāyavikāravināsadhātuatthavisesayogehi pañcavidhassa niruttilakkhaṇassa vasena tīsupi padesu akāravikārajakāre gahetvā aññesaṃ vaṇṇānaṃ lopaṃ katvā jakārassa ca dutiyassa āgamaṃ katvā avijjāti vuttā’’ti.
“言明暗意，现示诸法实相，谓‘亦非’起等，意谓由眼识等六识因境缘起，因缘所依及性及缘集诸因，皆为无明所不能认识，因无明遮蔽不现，故称无明。因识境缘色法相遮蔽，则无明等遮蔽之缘生；又如老死等因缘所生染污，亦因遮蔽涵摄，故有缘生之缘起生；此为缘起之缘起之涵摄。因恶趣生业之特殊因缘，以无明者谓‘无所得’；因其特殊因缘，故无所得不生。此即识眼识等所发之境界，即为根境所依，因迷惑体性违缘，即无明造作所不了解，称为不知不见，无明故生。此亦为五种色法相衰减毁坏之事，能破除彼诸色法相之生入灭，故成无明之称。”
Arahadhātuto ñeyyā, arahaṃsaddasaṇṭhiti;
关于阿拉汉地应受了知者，即为阿拉汉的名号所显现。
Arārūpapadahana-dhātuto vāthavā pana.
若是非色法之根源，实则不过如是。
Rahato rahito cāpi, akārapubbato idha;
无所隐藏与不被隐藏，且无先作之因，皆于此处。
Vuccate assa nipphatti, ārakādiravassitā.
谓此种终结，远离贪欲等习气。
Tathā hi arahanti aggadakkhiṇeyyattā cīvarādipaccaye arahati pūjāvisesañcāti arahaṃ. Vuttañca –
正如阿拉汉因除去外在衣物等的积累，而得尊敬殊胜。所谓阿拉汉者，大致即此。
‘‘Pūjāvisesaṃ saha paccayehi,
经说：『因有尊敬与积累随之，
Yasmā ayaṃ arahati lokanātho;
盖此阿拉汉为世间之主，
Atthānurūpaṃ arahanti loke,
阿拉汉于世间行事合于自身利益，』
Tasmā jino arahati nāmameta’’nti.
因此称谓胜者为阿拉汉。
Tathā so kilesārayo maggena hanīti arahaṃ. Vuttañca –
如是以断除烦恼根本故，谓之阿拉汉。经典中记载：
‘‘Yasmā rāgādisaṅkhātā, sabbepi arayo hatā;
『因贪欲等烦恼已断尽，诸恶根悉已消灭；
Paññāsatthena nāthena, tasmāpi arahaṃ mato’’ti.
依于智慧为主，因此被尊为阿拉汉。』
Yañcetaṃ avijjābhavataṇhāmayanābhiṃ puññādiabhisaṅkhārāraṃ jarāmaraṇanemiṃ āsavasamudayamayena akkhena vijjhitvā vibhavarathe samāyojitaṃ anādikālappavattaṃ saṃsāracakkaṃ, tassa so bodhimaṇḍe vīriyapādehi sīlapathaviyaṃ patiṭṭhāya saddhāhatthena kammakkhayakaraṃ ñāṇaparasuṃ gahetvā sabbe are hanītipi arahaṃ. Vuttañca –
如是者，此阿拉汉洞察无明、渴爱、身心疾病等诸根及善恶业因，清楚明了生老死轮回之病之根，当其觉悟之地，于精进坚固、持戒如地基、信心如桥，断除业与无明之锁链，以智慧之剑破除诸患，故悉灭诸恶亦如阿拉汉。经典中云：
‘‘Arā saṃsāracakkassa, hatā ñāṇāsinā yato;
『如是断绝轮回之流，如断绝智慧之灯；』
Lokanāthena tenesa, arahanti pavuccatī’’ti.
被世间之主如此称说，即为阿拉汉。
Tathā attahitaṃ parahitañca paripūretuṃ sammā paṭipajjantehi sādhūhi dūrato rahitabbā pariccajitabbā parihātabbāti rahā, rāgādayo pāpadhammā, na santi etassa rahāti arahaṃ. ‘‘Araho’’ti vattabbe okārassa sānusāraṃ akārādesaṃ katvā ‘‘arahaṃ’’nti vuttaṃ. Āha ca –
同样，为了成就自利与他利，依止正行的善人应当远离、舍弃、摒弃那些隐藏的恶法，如贪欲等这是应当舍离的，故称为舍。因应措辞惯用表达称之为「阿拉汉」。言「阿拉汉」是依照其义赋名，取其无贪等清净之意。佛言–
‘‘Pāpadhammā rahā nāma, sādhūhi rahitabbato;
『恶法当舍离，谓由善人当远离；','142':'诸恶净弃后，世尊为阿拉汉者』。
Tesaṃ suṭṭhu pahīnattā, bhagavā arahaṃ mato’’ti.
由于彼等（诸烦恼）已被善加断除，故世尊被称为阿拉汉。
Atha vā khīṇāsavehi sekkhehi kalyāṇaputhujjanehi ca na rahitabbo na pariccajitabbo, te ca bhagavāti arahaṃ. Āha ca –
又者，对于已断除染污之在学者与善根未深的外道凡夫，恶法不可舍弃或抛弃，彼等即为佛、即为阿拉汉。佛言–
‘‘Ye ca sacchikatadhammā,
『唯有坚实之真实法者，……』
Ariyā suddhagocarā;
圣者们所居之境为清净所入之处；
Na tehi rahito hoti,
彼处不为隐秘所覆，
Nātho tenā’rahaṃ mato’’ti.
世尊以其为护持者、无上者而称赞之。
Rahoti ca gamanaṃ vuccati, natthi etassa raho gamanaṃ gatīsu paccājātīti arahaṃ. Āha ca –
『隐』者，行迹隐匿之意，谓无藏匿之所，行止不为世间所遮盖；此无上清净者故也。又云：
‘‘Raho vā gamanaṃ yassa, saṃsāre natthi sabbaso;
『若有隐匿行迹者，则于轮回中无所依止；
Pahīnajātimaraṇo, arahaṃ sugato mato’’ti.
断绝生死者，谓彼为无上者、善逝也。』
Pāsaṃsattā vā bhagavā arahaṃ. Akkharacintakā hi pasaṃsāyaṃ arahasadaṃ vaṇṇenti. Pāsaṃsabhāvo ca bhagavato anaññasādhāraṇo yathābhuccaguṇādhigato sadevake loke suppatiṭṭhito. Iti pāsaṃsattāpi bhagavā arahaṃ. Āha ca –
称赞者谓世尊为阿拉汉。究其原因，称赞者称述阿拉汉名号，是因赞叹其义。赞叹之性，世尊无与伦比，正如善天所具广博功德，稳固于世间。由此而论，称赞者亦谓世尊为阿拉汉。世尊曾言─
‘‘Guṇehi sadiso natthi, yasmā loke sadevake;
「无有他物可比美其德，因诸天众无可匹敌，
Tasmā pāsaṃsiyattāpi, arahaṃ dvipaduttamo’’ti.
故即便称赞，阿拉汉为二足至尊。」
Imāni nibbacanāni ‘‘araha pūjāyaṃ, hana hiṃsāyaṃ, raha cāge, rahi gatiya’’nti imesaṃ dhātūnaṃ vasena idha vuttāni kilesehi ārakattā ‘‘araha’’nti ca pāpakaraṇe rahābhāvā ‘‘araha’’nti ca asappurisānaṃ ārakā dūreti ‘‘araha’’nti ca sappurisānaṃ ārakā āsanneti ‘‘araha’’nti ca. Nibbacanāni pana dhātusaddanissitāni na hontīti idha na gahitāni. Pasaṃsā pana atthato pūjā evāti ‘‘araha pūjāya’’nti dhātussa attho bhavituṃ yuttoti idha amhehi gahitā, aṭṭhakathācariyehi tu arahasaddassa labbhamānavasena sabbepi atthā gahitā dhātunissitā ca adhātunissitā ca. Kathaṃ? –
以上语句乃表达「阿拉汉应受礼敬，止恶不害，守秘密不泄，守正道」等诸义。此诸要义依赖诸根基而言。于此处，谓“阿拉汉”乃斥除烦恼者；谓“阿拉汉”是恶行隐秘不行者；谓“阿拉汉”是护持善行者，故称阿拉汉。然而诸语为根本名号所依，没有单独独立之义，故此未深述。但称赞实质即是礼拜，故有“为阿拉汉所应礼敬”之义。此义由经注师根据阿拉汉名号诸义全面涵摄而成，既依根本名号，亦依其所含根柢义。如何理解？
Ārakattā hatattā ca, kilesārīna so muni;
「斥除者、灭除者，是此圣者；
Hatasaṃsāracakkāro, paccayādīna cāraho;
已断轮回之辗转，是缘起等故而超越者。」
Na raho karoti pāpāni, arahaṃ tena vuccatīti.
不隐瞒作恶者，因此称为阿拉汉。
Ṭīkācariyehipi tatheva gahitā. Kathaṃ? –
即使注疏师亦依此义持要。何以故？——
Ārakā mandabuddhīnaṃ, ārakā ca vijānataṃ;
保护愚钝者，保护那些虽知但愚笨者；
Rahānaṃ suppahīnattā, vidūnamaraheyyato;
隐匿的事被彻底除灭，智慧者应当远离隐匿；
Bhavesu ca rahābhāvā, pāsaṃsā arahaṃ jinoti.
轮回中存在隐匿之处，阿拉汉因赞誉而制伏之。
Yathā pana arahaṃsaddassa, evaṃ arahāsaddassāpi nibbacanāni veditabbāni.
正如阿拉汉的名称应当被了解，阿拉汉的言教亦当被洞察明了。
Supubbagamito ceva, supubbagaditopi ca;
或谓为『上行者』，或谓为『先行者』；
Dhīro sugatasaddassa, nipphattiṃ samudīraye.
智者应当发扬净妙圣者的教语，深虑其义，探求了义。
Ettha hi sugatoti sobhanaṃ gataṃ etassāti sugato, sundaraṃ ṭhānaṃ gatoti sugato, sammā gatoti sugato, sammā ca gadatīti sugatoti dhātunissitaṃ atthaṃ gahetvā saddanipphatti kātabbā. Vuttañhi aṭṭhakathāsu –
此处『圣者』一词，含义为光明美好的歇去者，即如来者；有『往至美好之地者』的义，亦含『正当往至』之意，且此『往至』依赖于词根义体现。因此，须依词根义涵整理成『圣者』一辞。释经中说：『以光明美好的到达境界，往至美好之地，正当且确实往至，故称圣者。往至此处亦称行止，且为世尊至高纯净无疵之善行。何况其行乃圣道，借此行而达无碍安隐，故称光明美好的行者圣者。』
‘‘Sobhanagamanattā , sundaraṃ ṭhānaṃ gatattā, sammā gatattā, sammā ca gadattā sugato. Gamanampi hi gatanti vuccati, tañca bhagavato sobhanaṃ parisuddhamanavajjaṃ. Kiṃ pana tanti? Ariyamaggo, tenesa gamanena khemaṃ disaṃ asajjamāno gatoti sobhanagamanattā sugato’’tiādi.
以世尊之语声为缘起，褒称为世尊；无论何地，若正确诠释世尊语词，皆称为世尊语。
Bhagasaddūpapadato, vanuto vamutopi ca;
或以光明庄严言赞，或以光明正净词赞；
Bhagavāsaddanipphattiṃ, pavade aññathāpi vā.
或言及世尊真言之含义，亦或以别种方式述说。
Atrimāni nibbacanāni – bhagasaṅkhātā lokiyalokuttarasampattiyo vani bhaji sevīti bhagavā. Somanassakumārattabhāvādīsu carimattabhāve ca bhagasaṅkhātaṃ siriṃ issariyaṃ yasañca vami uggiri kheḷapiṇḍaṃ viya anapekkho chaḍḍayīti bhagavā. Atha vā nakkhattehi samaṃ pavattattā bhagasaṅkhāte sineruyugandharauttarakuruhimavantādibhājanaloke vami, tannivāsitattāvāsasamatikkamanato tappaṭibaddhachandarāgappahānena pajahīti bhagavāti.
「不为三界所动」者，世尊言此为世间及出世间功德之所称赞并供养。于美悦童子身及其他诸现象终结时，世尊不求荣光、威权、誉名，如同远行的乞食者一般，不依赖而舍弃之。又如星辰等同速旋转，世尊以恒常之功德，超越湿热、増长及苦恼等色界诸好境界，因断绝贪爱而舍弃一切。
Paradhātuvasā vāpi, parūpapadatopi vā;
「他方所居」者，亦谓他处所立。
Muto tathā majato ca, mayato munato mito.
「出离、沉淡、自在、内守」者，
Puna mitoti etehi, dhātūhi khalu sattahi;
复言此七界诸元素，
Vade paramasaddassa, nipphattiṃ jinasāsane.
以最胜语句，依如来教法说出彻底圆满，
Uttamavācīparama-saddena saha aṭṭhahi;
与至上语辞共八句相应。
Padehi pāramīsaddaṃ, vade taddhitapaccayiṃ.
以『波罗米』一词为基础，阐释其根本依凭之义。
Pārasaddūpapadato, majatopi mutotha vā;
从『波罗米』一词的产生，到其中间字根之所在，乃至其本质属性；
Mayato vā munato vā, mito vā punapi mito.
无论是来自智者，或来自修行者，亦或经过调适者，复或再被调整者，皆含义相同。
Etehi chahi dhātūhi, mahāpurisavācakaṃ;
借助此六种本源因素，共同说明此『伟丈夫』之言——波罗米的深义含义；
Pāramīsaddamīrenti, tato pāramitāravaṃ.
称此为『波罗密』之词义，于是后续会展开波罗密之起始的解说。
Ettha tāva uttamatthavācakaparamasaddavasena pāramīnibbacanaṃ kathessāma. Tato paradhātuvasena, tato parasaddūpapadamudhātādivasena tato pārasaddūpapadamajadhātādivasena.
于此，今将从最高义理之用词最纯粹之词源称谓，讲述波罗密的终极涵义。随后又将从外在因素的角度、从中间字根及本质属性的角度，依次论述『波罗密』一词及其中间字根等之根本本质。
Dānasīlādiguṇavisesayogena sattuttamatāya paramā. Mahābodhisattā bodhisattā, tesaṃ bhāvo, kammaṃ vā pāramī, dānādikriyā. Atha vā parati pāleti pūreti cāti paramo, dānādīnaṃ guṇānaṃ pālako pūrako ca bodhisatto, paramassa ayaṃ, paramassa vā bhāvo, kammaṃ vā pāramī, dānādikriyā. Atha vā paraṃ sattaṃ attani mavati bandhati guṇavisesayogenāti paramo, paraṃ vā adhikataraṃ majjati sujjhati kilesamalatoti paramo, paraṃ vā seṭṭhaṃ nibbānaṃ mayati gacchatīti paramo, paraṃ vā lokaṃ pamāṇabhūtena ñāṇavisesena idhalokaṃ viya munāti paricchindatīti paramo, paraṃ vā ativiya sīlādiguṇagaṇaṃ attano santāne minoti pakkhipatīti paramo, paraṃ vā attabhūtato dhammakāyato aññaṃ paṭipakkhaṃ vā tadanatthakaraṃ kilesacoragaṇaṃ mināti hiṃsatīti paramo, mahāsatto, paramassa ayaṃ, paramassa vā bhāvo, kammaṃ vā pāramī, dānādikriyā.
通过施舍和戒律等善法的特定结合，众生至高无上者为极至。大菩萨即菩萨，其本性、行为或修习的波罗蜜多，乃施舍等诸行。或者说极至在于守护与充满施舍等功德的菩萨，这即为极上极至的本性、行为或修习的波罗蜜多。又或者极至者，众生于自性中执著、束缚，因善法之特异而成就极至；极至为更深沉之断灭烦恼；极至为至上者入涅槃；极至者，如同世间依准则而量度者，菩萨以智慧特异，超越此世而成圣；极至者超越戒律善法诸德，投掷诸德于自身世代；极至者自本性及法身，逆生相反面，伤害与破坏烦恼恶蛇群者。大菩萨者，此即极上极至之本性、行为或波罗蜜多行，起于施舍诸行。
Aparo nayo – pāre nibbāne majjati sujjhati, satte ca majjeti sodhetīti pāramī, mahāpuriso, tassa bhāvo, kammaṃ vā pāramitā. Pāre nibbāne satte mavati bandhati yojeīti pāramī, pāraṃ vā nibbānaṃ mayati gacchati, satte ca māyeti gametīti pāramī, munāti vā pāraṃ nibbānaṃ yāthāvato, tattha vā satte minoti pakkhipatīti pāramī, kilesāriṃ vā sattānaṃ pāre nibbāne mināti hiṃsatīti pāramī, mahāpuriso, tassa bhāvo, kammaṃ vā pāramitā, dānādikriyāva. Iminā nayena pāramīnaṃ saddattho veditabbo.
另有所说——波罗涅槃中沉溺灭尽，众生亦沉溺于修除，谓之波罗蜜多。波罗蜜多为终极涅槃之境，束缚众生者为缘；涅槃被成就、众生去者为波罗蜜多。圣者如实入终极涅槃，其间众生受束缚或自我束缚，亦或破坏、弃置，则为波罗蜜多。众生于终极涅槃中伤害烦恼者亦为波罗蜜多。大圣人以此本性、行为、波罗蜜多行，起于施舍诸行。此境理宜以此序贯体会波罗蜜多之实相。
Karadhātuvasā vāpi, kiradhātuvasena vā;
或以作法之所依持者，亦或以所作业所依者；
Kaṃsaddūpapadarudhi-dhātuto vāpi dīpaye;
或以寒铁火炉所熔炼者，
Karuṇāsaddanipphattiṃ, mahākaruṇasāsane.
或以慈悲之声现起，为大慈悲教法之所显现。
Tattha karuṇāti paradukkhe sati sādhūnaṃ hadayakampanaṃ karotīti karuṇā. Kirati paradukkaṃ vikkhipatīti karuṇā. Kaṃ vuccati sukhaṃ, taṃ rundhati vibādhati kāruṇikaṃ na sukhāpetītipi karuṇā.
此处所谓慈悲，乃于他者极大痛苦时产生贤者之心怀震动，谓之慈悲。所谓恻隐他人痛苦，谓之慈悲。即便令他人离苦得乐，慈悲亦不致彼乐失害（或谓慈悲并非促使他人苦乐颠倒者）。
Vidividhavidadhātu-vasena paridīpaye;
应当依照诸法自性加以明了而照示；
Vijjāsaddassa nipphattiṃ, saddanipphattikovido.
明了正法之声响，能了知声音之源起；
Tattha vijjāti vindiyaṃ kāyasucaritādiṃ vindati yāthāvato upalabhatīti vijjā. Tamokhandhādipadālanaṭṭhena vā attano paṭipakkhaṃ vijjhatīti vijjā. Tato eva attano visayaṃ viditaṃ karotītipi vijjā.
于此，即知晓、得到诸法，如身行善恶等，能如实证得，谓之智慧。或因断除无明蕴等，对立己身境界起慧解，谓之智慧。又由此知悉自身所缘境界，谓之智慧；
Medhadhātuvasā ceva, medhādhātūhi ca dvidhā;
依凭智慧根本，智慧亦有两种；
Medhāsaddassa nipphattiṃ, medhāvī samudīraye.
智慧声响之显现，智慧者能发扬光大；
Tattha medhāti sammohaṃ medhati hiṃsatīti medhā. Pāpake vā akusale dhamme medhati hiṃsatītipi medhā. Atha vā –
其中智慧谓迷惑，盖因迷惑而加害。亦谓智慧加害恶、不善法。又或有——
‘‘Paññā hi seṭṭhā kusalā vadanti,
智慧者确为最胜，称为善巧；
Nakkhattarājāriva tārakānaṃ;
如众星之中王——星辰中的王；
Sīlaṃ siriñcāpi satañca dhammo,
戒律光辉灿然，法则恒久不变，
Anvāyikā paññavato bhavantī’’ti
是智慧者所具之相也。」
Vacanato pana medhati sīlena siriyā satañca dhammehi saha gacchati, na ekikā hutvā tiṭṭhatītipi medhā. Aparo nayo – sukhumampi atthaṃ dhammañca khippameva meti ca dhāreti cāti medhā, ettha metīti gaṇhātīti attho. Tathā hi aṭṭhasāliniyaṃ vuttaṃ ‘‘asani viya siluccaye kilese medhati hiṃsatīti medhā, khippaṃ gahaṇadhāraṇaṭṭhena vā medhā’’ti.
然而，聪慧在于能与戒律的光辉及法则的恒久同进，非独一而立而显智慧。另有引申——细微且迅速通达法义，并能迅速把握持守者，此谓聪慧。此处『聪』即『受持领解』之意。正如《八疏论》所述：『如雷霆于根本灭除时，聋者能识其声，即谓聪慧。迅速把握持守即是聪慧。』
Ranjadhātuvasā ceva, rāpubbatiratopi ca;
如染色宝石上之颜色，或于悬崖峭壁之物，
Rattisaddassa nipphattiṃ, saddatthaññū vibhāvaye.
关于“夜间声音的消失”，旨在阐明声音的意义。
Ranjanti sattā etthāti ratti, rā saddo tiyyati chijjati etthāti ratti, sattānaṃ saddassa vūpasamakāloti attho.
此处指众生被称为夜间，是因“夜光”之声被消除、断绝。此所谓“夜”，正是指众生在此期间声音的宁静消退。
Mā māne iti soanta, kammanīti cubhohi tu;
“勿自尊”者，安静；“业”则为苦。
Dhātūhi māsasaddassa, nipphattiṃ samudīraye.
通过诸元素对月光声音的消失加以探究。
Tathā hi sattānaṃ āyuṃ mānanto viya siyati antaṃ karotīti māso, cittamāsādayo dvādasa māsā. Seyyathidaṃ? Citto visākho jeṭṭho āsāḷho sāvaṇo bhaddo assayujo kattiko māgasiro phusso māgho phagguṇoti. Tatra citto māso ‘‘rammako’’ti vuccati. ‘‘Yathāpi rammake māse, bahū pupphanti vārijā’’ti pāḷi dissati. Bhaddo pana ‘‘poṭṭhapādo’’ti vuccati.
正如众生以年岁为生命之量，终结必至，如月一般。心之月份共有十二，分别是：维萨军月、长夏月、阿刹罗月、萨旺月、优耶洲月、甲提迦月、摩居月、摩诃月、巴果提月、迦摩月、摩护月及法固月。在此月份中，心的月份又称为“喜悦月”，正如“喜悦月”间莲花繁盛。所谓“优耶洲”被称为“开花月”。
Atha vā māsoti aparaṇṇavisesassapi suvaṇṇamāsassapi nāmaṃ. Tattha aparaṇṇaviseso yathāparimite kāle asiyati bhakkhiyatīti māso, itaro pana ‘‘mama ida’’nti masiyati āmasiyati gaṇhiyatīti māsoti vuccati.
此外，月亦有“下午特有”的称谓，亦有“吉祥月”之名。其中“下午特有”一词指限定时间内成熟并适合食用的月份；而“吉祥月”则是指因成熟被采摘、享用的月份。如此二者皆属于“月”之范畴。
Saṃpubbavadacarehi, saṃvacchararavassa tu;
以上述语句先行传述，并据语法音变展开传说；
Nipphattiṃ samudīreyya, sakyasīhassa sāsane.
于释迦狮子教法中，引申导出其结局；
Tathā hi taṃ taṃ sattaṃ dhammappavattiñca saṅgamma vadanto viya carati pavattatīti saṃvaccharo.
因如是七尊法的发生演变，犹如议论相聚、不断流转而行者，谓之传说；
Bhidibhikkhidhātuvasā , atha vā bhayavācakaṃ;
或因比库界分裂，或因制造恐惧言辞；
Bhīsaddaṃ purimaṃ katvā, ikkhadhātuvasena ca;
既作先导恫吓，亦以引诱之言相辅；
Bhikkhusaddassa nipphattiṃ, kathayeyya vicakkhaṇo.
明达辩士应当说明比库名之由来。
Tathā hi kilese bhindatīti bhikkhu. Chinnabhinnapaṭadharotipi bhikkhu. Bhikkhanasīlotipi bhikkhu. Saṃsāre bhayaṃ ikkhati, ikkhanasīloti vā bhikkhu.
如是，欲烦恼破坏者是比库。无断、有断两种种类亦为比库。戒律清净者亦为比库。比库于轮回中畏惧恐惧，亦因戒律清净故为比库。
Sadabhidīhi dhātūhi, sabbhisaddagatiṃ vade;
以真实不虚假为质，论四大及诸根之常转；
Sappurise ca nibbāne, esa saddo pavattati.
于圣人涅槃时，此声音应时流转。
Atrimāni nibbacanāni – sīdanasabhāve kilese bhindatīti sabbhi, sappuriso, yo ‘‘ariyo’’tipi ‘‘paṇḍito’’tipi vuccati. Apica sīdanasabhāvā kilesā bhijjanti etthāti sabbhi, nibbānaṃ, yaṃ ‘‘rāgakkhayo’’tiādināmaṃ labhati. Tathā hi saṃyuttaṭṭhakathāyaṃ vuttaṃ ‘‘yasmā nibbānaṃ āgamma sīdanasabhāvā kilesā bhijjanti, tasmā taṃ sabbhīti vuccatī’’ti.
此乃涅槃言说──依止灭除性质，烦恼断绝。此中，一切圣人被称为“尊者”“贤者”。即使在止息性质中，有烦恼生起，然涅槃乃由“贪欲断灭”等诸相得证。如在聚部注中所言：“由于涅槃成就止息性质，有烦恼生起，因此涅槃谓之究竟止息。”
Etthetaṃ vadāma –
此处当说──
‘‘Yasmā nibbānamāgama, saṃsīdanasabhāvino;
“由于涅槃来临，凡事悉皆止息；
Klesā bhijjanti taṃ tasmā, sabbhīti amataṃ’bravu’’nti.
烦恼熏染此处，故称之为一切、无生不灭。
Brūdhātusadadhātūhi, bhisisaddassa sambhavaṃ;
由三种根本元素与水赖合，产生了暴雨之声；
Guṇehi brūhitā dhīrā, porāṇācariyā’bravuṃ.
贤哲以其品性宣说此事，古圣师亦曾言及。
Tathā hi bravantā ettha sīdantīti bhisīti bhisisaddassa sambhavaṃ porāṇā kathayiṃsu.
正因如是，人们说此含有暴雨之声，故述之为古时言说。
Sukhadhātuvasā cāpi, supubbakhādatopi vā;
亦如幸福之因缘，或由早已成熟之果实；
Supubbakhanuto vāpi, sukhasaddagatiṃ vade.
或由果实已然凋落，却依旧传达幸福之声。
Sukhanti hi sukhayatīti sukhaṃ. Yassuppajjati, taṃ sukhitaṃ karotīti attho. Suṭṭhu dukkhaṃ khādatītipi sukhaṃ. Suṭṭu dukkhaṃ khanatītipi sukhaṃ.
『幸福』者，谓令人获得幸福。凡生起之物，即为使其变得幸福。正当如此，虽说『苦』之事『食』入，亦称为幸福。正当如此，虽说『苦』之事『破坏』，亦称为幸福。
Dukkhadhātuvasā cāpi, dupubbakhādatopi vā;
以苦之元素为基础，即便是新生之苦，
Dupubbakhanuto vāpi, dukkhasaddagatiṃ vade.
或虽已临灭之苦，亦说为苦诸声响。
Dukkhanti hi dukkhayatīti dukkhaṃ. Yassuppajjati, taṃ dukkhitaṃ karotīti attho. Duṭṭhu sukhaṃ khādatītipi dukkhaṃ. Duṭṭhu sukhaṃ khanatītipi dukkhaṃ. Atha vā dvidhā sukhaṃ khanatītipi dukkhaṃ.
『苦』者，谓令人获得痛苦。凡生起之物，即为使其变得痛苦。恶劣幸福之事『食』入，亦称为苦。恶劣幸福之事『破坏』，亦称为苦。或者说，有两种『幸福』被破坏，亦称为苦。
Gandhadhātuvasā cāpi, gamudhātuvasena vā;
以香之元素为基础，或者以味之元素为基础，
Gamudhādhātuto vāpi, gandhasaddagatiṃ vade.
即便是以味所产生之元素，亦说为香诸声响。
Tathā hi gandhayatīti gandho, attano vatthuṃ sūcayati ‘‘idaṃ sugandhaṃ, idaṃ duggandha’’nti pakāseti, paṭicchannaṃ, vā pupphaphalādiṃ ‘‘idamettha atthī’’ti pesuññaṃ karonto viya ahosīti attho. Atha vā gandhayati chindati manāpagandho sugandhabhāvena duggandhaṃ, amanāpagandho ca duggandhabhāvena sugandhanti gandho. Ettha pana gandhasaddassa chedanavācakatte –
如是，所谓气味者，即气味之所指，表明其自身之所依，如其显明所说：「此为香，彼为臭」，并含义遮覆，如花果等物虽遮蔽，然犹如示意其中有其气味。又或气味虽断，然心所感受气味若为悦者，则臭味有如香气；反之，心不悦者，则香气显为臭味。此处对气味声断之表达即如是。
‘‘Atijātaṃ anujātaṃ, puttamicchanti paṇḍitā;
『长久存在与短暂存在，贤者所欲之子；
Avajātaṃ na icchanti, yo hoti kulagandhano’’ti
未出世者不欲，唯有世间之气味为所喜』。
Ayaṃ pāḷi nidassanaṃ. Vāyunā vā nīyamāno gacchatīti gandho. Kaccāyanasmiñhi ‘‘khādāmagamānaṃ khandhandhagandhā’’ti khādaamagamiiccetesaṃ dhātūnaṃ yathākkamaṃ khandha andhagandhādesā vuttā. Atha vā gacchanto dhariyate soti gandho. Vuttañhetaṃ bhadantena buddhadattācariyena veyyākaraṇena niruttinayadassinā ‘‘dhariyatīti gacchanto, gandho sūcanatopi vā’’ti.
此为巴利语所示例。气味者，或被风调遣而行散。于迦叶派论中称呼为「食物诸质及五蕴气味」依其性质细分为蕴及盲嗅气味所说。又或气味随行而持存。对此，有善知识佛陀授业赖于释义者作解释：「持存者谓随行；气味者可示可行。」
Rasadhātuvasā ceva, ramāsadhātutopi ca;
亦有说法云：味蕴所居处，亦属色味蕴所依；
Rasasaddassa nipphattiṃ, āhu dhammarasaññuno.
味声之终止，谓其觉知法味者亦如是。
Rasoti hi rasanti taṃ assādentīti raso, ramantā taṃ asantītipi raso. Vuttampi cetaṃ ‘‘ramamānā na’santīti rasoti paridīpito’’ti. Tatrāyamattho – devamanussādayo sattā yasmā ramamānā naṃ dhammajātaṃ asanti bhakkhanti, tasmā taṃ dhammajātaṃ raso nāmāti niruttaññūhi paridīpitoti. Padacchedo pana evaṃ veditabbo –
「趣味」者，趣向于感知上的悦受，因此谓之趣味。趣味者，即使在娱乐中也不感厌恶。又有说：「娱乐之时不厌恶」，趣味因此被激发而显现。在此意指——天人及人等众生因娱乐时不厌离法故，故饱食于此由法所生之趣味，故通论师们以此启发解释「趣味」之名。此处词义分析应知：
Naṃ asanti na santīti, padacchedo siyā tahiṃ;
不厌离即不离也，词义断处应在此处；
Kammakārakabhāvena, attho hi tattha icchito.
根据业作因的义理，实此处所作之意欲也。
Iti vuttānusārena, avuttesu padesupi;
依前所说之理，断语于未了词中，
Yathārahaṃ nayaññūhi, nayo neyyo susobhano.
如实而有正理的解释者，应当如此，恰当又庄严。
Dhātucintāya ye muttā, anipphannāti te matā;
深虑诸根界而得自在者，谓之自在不失也，此乃共识。
Te cāpi bahavo santi, pītalohitakādayo;
这些也是许多的，如铜、铁等。
Nipphanne api dhātūhi, sadde dhagāitiādayo;
即使在成相的种类中，也有铁杵等声音。
Anipphannaṃva pekkhanti, gavādividhibhedato.
未成相时，则像牛等那样以种类的差别来观察。
Tathā hi ‘‘gacchatīti go’’, iti vuttapadaṃ puna;
正如『去』言『牛』，此为已说过的词句；
Anipphannaṃ karitvāna, ‘‘gāvo’’ iccādikaṃbravuṃ.
于是舍弃未成相，单说『牛』等此类词汇。
Ekantena anipphannā, saddā viḍūḍabhādayo;
单纯存在未成的音声，显现为破碎荡漾之声。
Dhāturūpakasaddā ca, ‘‘pabbatāyati’’ādayo.
名相亦谓之“具色本”。例如“山者”等称谓。
Seyyathidaṃ? ‘‘Viḍūḍabho, tisso, yevāpano, pītaṃ, lohitaṃ’’ iccevamādīni nāmikapadāni anipphannāni bhavanti. ‘‘Nīlaṃ, pītaṃ, yevāpanako’’ iccādīni pana nīlavaṇṇe pītavaṇṇe. Ke re ge saddeti dhātuvasena āgatattā nīlatīti nīlaṃ, pītatīti pītaṃ, ye vā pana itivacanena bhagavatā kiyate kathiyateti yevāpanakoti nibbacanamarahantīti nipphannānīti vattabbāni. Keci panettha vadeyyuṃ ‘‘nanu nīlati pītatītiādīni kriyāpadāni tepiṭake buddhavacane na dissantī’’ti? Kiñcāpi na dissanti, tathāpi etarahi avijjamānā purāṇabhāsā esāti gahetabbāni. Yathā hi ‘‘nāthatīti nātho’’ti ettha kiñcāpi ‘‘nāthatī’’ti kriyāpadaṃ buddhavacane na dissati, tathāpi nātha yācanopatāpissariyāsīsanesūti dhātuno diṭṭhattā aṭṭhakathācariyā gaṇhiṃsuyeva, evaṃ sampadamidaṃ daṭṭhabbaṃ. Na hi kriyāpadaparihīno dhātu vucceyya.
何以言之？“紫色赤色黄赭色”等，诸此类名称本为名词，实非动词。“蓝的、黄的、赭色的”等则为形容词，表示色彩。本质上，以色为本言称为“蓝的”“黄的”，称谓由如来所语，传记中多以“赭色”称之，意为已成定名。亦有人或问：“难道‘蓝着’‘黄着’等带动词词尾的词，三藏佛语中未曾出现？”确实此类动词形式无显见，但当今无知且古老俗语，仍当采纳。如“主者”为“主”的称谓，有“主做”的动词则无，然对主之请求、恳求、悔过等言语，注疏师承所传是证，故不可废弃动词词尾所成色名。
Kiñca bhiyyo – yathā ‘‘yāva byāti nimīsati, tatrāpi rasatibbayo’’ti jātakapāḷiyaṃ imasmiṃ buddhuppāde devamanussānaṃ vohārapathe asañcarantaṃ purāṇabhāsābhūtaṃ ‘‘byātī’’ti kriyāpadampi dissati, tathā ‘‘nīlati, pītatī’’tiādīhipi purāṇabhāsābhūtehi kriyāpadehi bhavitabbaṃ. Tattha yāva byātīti yāva ummīsati. Ayañhi tasmiṃ kāle vohāro, yasmiṃ kāle bodhisatto cūḷabodhi nāma paribbājako ahosi. Yathā pana viḍūḍabhasaddādayo dhātuvasena anipphannā nāma vuccanti, tathā ‘‘pabbatāyati, samuddāyati, cicciṭāyati, dhūmāyati, duddubhāyati, mettāyati, karuṇāyati, mamāyati’’ iccevamādayo ca ‘‘chattīyati, vatthīyati, parikkhārīyati, dhanīyati, paṭīyati’’ iccevamādayo ca ‘‘atihatthayati, upavīṇayati, daḷhayati, pamāṇayati, kusalayati, visuddhayati’’ iccevamādayo ca dhātuvasena anipphannāyeva nāma vuccanti.
且更言之，例如“直至即将灭时，那里有苦乐”——此句出自佛陀初生时，天人及人间传唱的古俗语，句中“灭时”者谓动词。故“蓝着、黄着”等词，亦应视同古俗语动词，对待此事。其“至此灭”意谓“至此燃燃”。当时之时机正是无学比库所称的——未来将成小觉者的游方者。譬如“紫色赤色”等说虽系色本名词所成，却亦被称谓。又如“山起、海起、烟起、恶声起、慈起、悲起、我执起”等，及“伞盖成、布成、护持成、富成、折成”等，乃至“走过肩膀、行琴音、坚固、测量、善良、净洁”等用语，皆视为具色本名词，不作动词用。
Tattha ‘‘pabbatāyatī’’tiādīsu saṅgho pabbatamiva attānamācarati pabbatāyati, evaṃ samuddāyati. Saddo cicciṭamiva attānamācarati cicciṭāyati. Vatthu dhūmamiva attānamācarati dhūmāyati. Saddo duddubhaiti ācarati duddubhāyati, bhikkhu mettāyati, tathā karuṇāyati. ‘‘Mama ida’’nti gaṇhati mamāyati. Achattaṃ chattamiva ācarati chattīyati. Aputtaṃ puttamiva ācarati puttīyati, sissaṃ ācariyo, attano pattamicchati pattīyati. Evaṃ vatthīyati, parikkhārīyati, cīvarīyati, dhanīyati, paṭīyati. Hatthinā atikkamati atihatthayati. Vīṇāya upagāyati upavīṇayati. Daḷhaṃ karoti vīriyaṃ daḷhayati. Pamāṇaṃ karoti pamāṇayati. Kusalaṃ pucchati kusalayati. Visuddhā hoti ratti visuddhāyati.
据此，“山起、山起”等词，谓众生如山崇起行为，故称“山起”。“海起”等谓浪起，故称“海起”。“声音如鹿吠般”，故曰“声音起”。“恶声起”，即恶声音起，用比库比作“起”。“我自有”等执我意，故谓“我起”。“伞不破”为伞，故称“伞成”；“布无损”为布，故称“布成”；“衣”、‘财宝’、“绳索”、“折断”等类，皆承此义。“越过象”为“越象”、“拨琴”为“拨琴声起”、“努力为力”谓“坚固”、“测量所作”为“测量”、“良善起”为“善良”、“清净起”为“清净”。
Tatrāyaṃ padamālā – ‘‘pabbatāyati, pabbatāyanti. Pabbatāyasi, pabbatāyatha. Pabbatāyāmi, pabbatāyāmā’’ti iminā nayena aṭṭhannaṃ vibhattīnaṃ vasena sesaṃ sabbaṃ yojetabbaṃ, evaṃ ‘‘samuddāyati, chattīyatī’’tiādīsu. Tatra kāritavasenapi ‘‘pabbatāyantaṃ payojayati pabbatāyati, puttiyantaṃ payojayati puttīyati’’ iccādi padasiddhi bhavati. Ayaṃ pana padamālā – pabbatāyati, pabbatāyanti. Pabbatāyasi. Sesaṃ yojetabbaṃ. Iccevaṃ dhātuvasena nipphannānipphannapadāni vibhāvitāni.
次有一串造词法，如“山起、山起着，山起时、山起意，山起我、山起我们”等，以此类推连接八种语尾词，各尽兼用，应悉皆合。其“海起、伞盖起”等亦同。此中，按造词法有“山起者，山起者也”、“山起时者，山起时者也”之类理应成立。此为依名义名词及动词尾构成的综合体。此即所谓具色本色之形词语构成整体。
Idāni dhātugaṇalakkhaṇaṃ, adhātulakkhaṇaṃ, kāritapaccayayogaṃ, sakāritekakammadvikammatikammapadaṃ, ūhanīyarūpagaṇaṃ, dhātūnaṃ ekagaṇikadvigaṇikategaṇikapadaṃ, suddhakattuhetukattupadarūpaṃ, kammabhāvapadarūpaṃ, ekakāritadvikāritapadaṃ, akāritadvikammakapadañca sabbametaṃ yathārahaṃ kathayāma.
上已详尽述说具色本的种类和特征，非具色本的性质，造作之因缘相，单造作与复合造作的语词，具色本的独体、双体与三体词，纯净词根因缘所成语词，动词性质语词，单一造作与双重造作词语，非造作与双重造作词语，诸此均悉依此法完整阐明。
Tatra sabbadhātukanissite suddhakattuppayoge suddhassaradhātuto vā ekassarato vā anekassarato vā apaccayassa parabhāvo bhūvādigaṇalakkhaṇaṃ sāmaññalakkhaṇavasena, visesalakkhaṇavasena pana ākhyātatte ikārantānekassaradhātuto saha apaccayena niccaṃ niggahītāgamanañca nāmikatte niggahītāgamanamattañca bhūvādigaṇalakkhaṇaṃ. Ākyātatte kattari dhātūhi apaccayena saddhiṃniyatavasena niggahītāgamanaṃ rudhādigaṇalakkhaṇaṃ sāmaññalakkhaṇavasena, visesalakkhaṇavasena pana ākhyātatte kattari dhātūhi ivaṇṇekārokārapaccayehi saddhiṃ niyatavasena niggahītāgamanañca nāmakatte aniyatavasena niggahītāgamanamattañca rudhādigaṇalakkhaṇaṃ. Kattari dhātūhi ādesalābhālābhino yapaccayassa parabhāvo divādigaṇalakkhaṇaṃ. Kattari dhātūhi yathārahaṃ ṇu ṇā uṇāpaccayānaṃ parabhāvo svādigaṇalakkhaṇaṃ. Kattari dhātūhi nāpaccayassa parabhāvo kiyādigaṇalakkhaṇaṃ. Kattari dhātūhi ākhyātatte appakatarappayogavasena nāmikatte pacurappayogavasena ppaṇhāpaccayānaṃ parabhāvo gahādigaṇalakkhaṇaṃ. Kattari dhātūhi yathāsambhavaṃ oyirappaccayānaṃ parabhāvo tanādigaṇalakkhaṇaṃ. Ākhyātatte kattari dhātūhi sabbathā ṇeṇayappaccayānaṃ parabhāvo curādigaṇalakkhaṇaṃ sāmaññalakkhaṇavasena, visesalakkhaṇavasena pana ākhyātatte ikārantadhātuto saha ṇe ṇayapaccayehi niccaṃ niggahītāgamanañca nāmikatte niggahītāgamanamattañca curādigaṇalakkhaṇaṃ. Gaṇasūcakānaṃ paccayānamaparattaṃ adhātulakkhaṇaṃ. Iti dhātugaṇalakkhaṇamadhātulakkhaṇaṃ vibhāvitaṃ.
在此，凡属诸法缘起，纯净所依之作用，或由纯净根源或一根源与多根源，因缘所生的从属作用，即诸蕴等标志，作为通有之标志；但作为分别之标志，则依附于根源越多而越显不同。所说兼数根源具有依缘的，经常被束缚于来去的过程而名为束缚来去，仅此来去过程也为诸蕴等标志。被阐明的，依多少根源，因缘一定地结合束缚来去者，为沉重等标志，属通有之标志；作为分别之标志，则根据多少根源及不等因缘的结合，因缘一定地结合并有来去过程而名，但因来去的过程不定，故为沉重等标志。依多少根源，看命令利益得失的因缘作用，为日等标志。依多少根源，适当的轻重与寒热的因缘作用，自身等标志。依多少根源，无因缘的因缘作用，为几等标志。依多少根源，被阐明的少不纯净所依，被名为问难因缘的作用，为根本重等标志。依多少根源，能适当生起的油因缘之作用，为彼等标志。经阐明的，在多少根源处，诸处受缘的因缘作用，为轻等标志；但作为分别之标志，则依一根源与诸轻等缘，恒常束缚来去而名，且此仅是束缚来去的过程，为轻等标志。数目记号所指的因缘作用，称为下层根标。此即所谓根群标中的根本标志说明。
Kāritapaccayassa yoge ‘‘ṇe ṇayo ṇāpe ṇāpayo cā’’ti ime cattāro kāritapaccayā.
作缘结合时，有“轻，重，不轻不重”这四种作缘。
Ṇe ṇayāsuṃ uvaṇṇantā,
在轻重因缘中，起重作用者，
Ādantā pacchimā duve;
后来自有轻重二种；
Sesato caturodve vā,
其余则有四种，
Ṇayoyeva adhātuto.
这二轻重因缘本属于根标。
Tatra sāveti, sāvayati. Bhāveti, bhāvayati, obhāseti, obhāsayati. Imāni kārite uvaṇṇantadhāturūpāni.
『沙维帝』、『沙瓦亚帝』；『帕维帝』、『帕瓦亚帝』；『欧帕塞帝』、『欧帕塞亚帝』。以上为使役形式、以长『乌』音结尾之词根的诸词形。
Dāpeti , dāpayati. Hāpeti, hāpayati. Nhāpeti, nhāpayati. Nahāpeti, nahāpayati. Ākārantadhāturūpāni.
『达贝帝』、『达贝亚帝』；『哈贝帝』、『哈贝亚帝』；『纳贝帝』、『纳贝亚帝』；『纳哈贝帝』、『纳哈贝亚帝』。以上为以长『阿』音结尾之词根的诸词形。
Soseti, sosayati. Sosāpeti, sosāpayati. Ghosāpeti, ghosāpayati. Akārantadhāturupāni.
『苏塞帝』、『苏塞亚帝』；『苏萨贝帝』、『苏萨贝亚帝』；『果萨贝帝』、『果萨贝亚帝』。以上为以短『阿』音结尾之词根的诸词形。
Maggo saṃsārato lokaṃ ñāpeti, ñāpayati. Idhāturūpāni niggacchāpetīti etesamattho. Imāni hi nipubbāya idhātuyā vasena sambhūtāni hetukatturūpāni. Tathā hi suddhakattubhāvena maggo sayaṃ ñāyati, saṃsārato niggacchatīti ñāyoti vuccati.
『maggo』谓之使世间——转轮之流——得以知晓，『ñāpeti』与『ñāpayati』为使之明了。此处『idāturūpāni niggacchāpetīti』意指上述皆为使之显现或体现之义。此诸词乃因缘而生之种类。故以清净作业本质，谓道自身被认识，亦即在轮回中得现显，此谓「知」之义。
Pāveti, pāvayati, udhāturūpāni. Vadāpetīti etesamattho. Imāni hi papubbāya udhātuyā vasena sambhūtāni hetukatturūpāni. Tathā hi ‘‘yo ātumānaṃ sayameva pāvā’’ti suddhakattupadaṃ āhaccabhāsitaṃ dissati.
『pāveti』与『pāvayati』为使升起、举扬之意，属『udhāturūpāni』，即提升性质。『vadāpeti』即是此意。诸词皆因缘所生成之作业。故所以说：「于自我能自行升举之者」，乃以清净本性被言说显现。
Khepeti, khepayati. Kaṅkheti, kaṅkhayati, kaṅkhāpeti, kaṅkhāpayati. Ācikkhāpeti, ācikkhāpayati. Ivaṇṇantadhāturūpāni.
『格贝帝』、『格贝亚帝』；『坎盖帝』、『坎盖亚帝』；『坎盖贝帝』、『坎盖贝亚帝』；『阿吉卡贝帝』、『阿吉卡贝亚帝』。以上为以短『伊』音结尾之词根的诸词形。
Khiyeti, khiyayati. Milāyeti, milāyayati. Ekārantadhāturūpāni.
『khiyeti』、『khiyayati』；『milāyeti』、『milāyayati』。以上为以「ā」结尾的词根所构成的动词形式。
Siyeti, siyayati. Okārantadhāturūpāni.
『siyeti』、『siyayati』。以上为以「o」结尾的词根所构成的动词形式。
Pabbatāyāyati, puttiyāyati. Adhātunissitāni rūpāni. Iminā nayena sesāni avuttānipi rūpāni sakkā viññātuṃ viññunā pāḷinayaññunāti vitthāro na dassito. Iti kāritapaccayayogo saṅkhepena vibhāvito.
『Pabbatāyāyati』者，上升；『puttiyāyati』者，生产。此二种形为依附根法之色法。此理可由此法而知，乃指未曾分别之余色，唯依智慧和理领悟者能解，此种详尽释义未曾显出。故以作为行为因缘之联结，简约而通达之释。
Idāni sakāritekakammādīni brūma –
今当说「行为、因缘」等种。
Akammakā ekakammā, dvikammā vāpi honti hi;
无行为者为一行，有行为者亦有二行，确实如是；
Kāritapaccaye laddhe, sakammā ca dvikammakā.
得于行为因缘，行为亦有二行。
Sayaṃ sodheti so bhūmiṃ, sodhāpeti paremahiṃ;
自行清净者，净化其地；使他人清净者，亦同如是；
Naraṃ kammaṃ kārayati, viññeyyaṃ kamato idaṃ.
行人行其业，此处业因应了其所愿；
Dvikammikā sambhavanti, tikammā ettha dīpaye;
二业俱生者，此处三业因之而发明；
‘‘Issaro sevakaṃ gāmaṃ, ajaṃ nāyeti’’ iccapi.
『主宰侍者能治理村落，能引导羔羊』，此言亦如是；
‘‘Naro narena vā gāmaṃ, ajaṃ nāyeti’’iccapi;
『人彼此间，能治理村落，引导羔羊』，此言亦如是；
Kammatthadīpakaṃyeva, karaṇaṃ ettha icchitaṃ.
此处业果之示现，正是所欲之因缘也。
Iti sakāritekakammādīni vibhāvitāni.
如此，‘由一动作等分别’者，谓其诸义已被分别说明。
Idāni ūhanīyarūpagaṇaṃ brūma – hoti, bhoti, sambhoti, idaṃ bhūvādirūpaṃ. Sumbhoti, parisumbhoti, idaṃ rudhādigūpaṃ. Nindati, vinindati, bandhati, idaṃ bhūvādirūpaṃ. Chindati, bhindati, rundhati, idaṃ rudhādirūpaṃ. Deti, neti, vadeti, anveti, idaṃ bhūvādirūpaṃ. Rundheti, paṭirundheti, idaṃ rudhādirūpaṃ. Buddheti, palibuddheti, idaṃ curādirūpaṃ. Jayati, sayati, palāyati, milāyati, gāyati, idaṃ bhūvādirūpaṃ. Hāyati, sāyati, nhāyati, idaṃ divādirūpaṃ. Kathayati, cintayati, bhājayati, idaṃ curādirūpaṃ. Gabbati, pagabbati, idaṃ bhūvādirūpaṃ. Kubbati, krubbati, idaṃ tanādirūpaṃ. Hinoti, cinoti, idaṃ svādirūpaṃ. Tanoti, sanoti, karoti, idaṃ tanādirūpaṃ. Cinteti, cintayati, idaṃ katturūpañceva hetukatturūpañca. Kanteti, kantayati, idaṃ hetukatturūpameva. Bhakkheti, bhakkhayati, vādeti, vādayati, idaṃ suddhakatturūpañceva hetukatturūpañca. Miyyatīti kattupadañceva kammapadañca. Bhāvethāti bahuvacanañceva ekavacanañca. Saṃyamissanti anāgatavacanañceva atītavacanañca. Anusāsatīti ākhyātañceva nāmikañca. Gacchaṃ vidhamaṃ nikkhaṇanti nāmikañceva ākhyātañca. Ettha ākhyātatte gacchanti anāgatavacanaṃ, vidhamanti atītavacanaṃ, nikhaṇanti parikappavacanaṃ, sabbaṃ vā etaṃ padaṃ anāgatādhivacanantipi vattuṃ vaṭṭateva. Iminā nayena aññānipi ūhanīyapadāni nānappakārato yojetabbāni. Imāni padāni dubbiññeyyavisesāni mandabuddhīnaṃ sammohakarāni ācariyapācariye payirupāsitvā vedanīyānīti ūhanīyarūpagaṇo vibhāvito.
现在我们说“根本动词”的类别——如「成为、出现、发生」等，为“成为”类动词；「生成、多生」等，为“流入”类动词；「责备、指责、缚紧」等，为“成为”类动词；「断绝、劈开、破坏」等，为“流入”类动词；「给予、引导、说话、追随」等，为“成为”类动词；「破坏、反破坏」等，为“流入”类动词；「觉悟、觉知」等，为“破坏”类动词；「得胜、躺卧、逃避、结合、唱歌」等，为“成为”类动词；「失去、消亡」等，为“分离”类动词；「说话、思考、分享」等，为“破坏”类动词；「怀孕、孕育」等，为“成为”类动词；「发作、悲苦」等，为“伸展”类动词；「破坏、断开、造作」等，为“伸展”类动词；「思考、思惟」等，为“造成”类动词且包含因果造作性质；「渴爱、渴求」等，同样为因果造作类动词；「吃、酿成损毁、吹奏」等，为纯净因果造作类词。亡者谓死的动词，既用于动作词也用于造作词。生者指单复数均用。将来时与过去时均表示加以管制。命令用语亦包含动词和名词。如「去」等属于未发生词，「料理、出来」等为过去词。在此谓动词语态包含未发生词表明正在进行，料理为过去时表明已完成，出来为限时表明限制。此类用法皆属未发生时制之例。由此引导，可见其他根本动词应依不同语法法则灵活组合。此类词对心智迟钝者难知，若师授不详则易致迷惑，故此“根本动词”的类别被如此明辨。
Idāni ekagaṇikādīni vadāma – dhā dhāraṇe, bhūvādigaṇikavasenāyaṃ ekagaṇikā sakammikā dhātu. Bhagavā sakalalokassa hitaṃ dadhāti vidadhāti, puriso atthaṃ saṃvidheti, nidhiṃ nidheti, imāni suddhakattari bhavanti. ‘‘Saṃvidhāpeti, vidhāpetī’’ti imāni hetukattari bhavanti. Kamme pana bhāve ca ‘‘anuvidhīyatī’’tiādīni bhavanti. Tathā hi kamme ‘‘nidhi nāma nidhīyatī’’ti ca ‘‘dhīyati dhapiyatīti dheyya’’nti ca rūpāni dissanti. Tattha kamme ‘‘kammaṃ sattehi anuvidhiyyati, kammāni sattehi anuvidhiyyanti. Bho kamma tvaṃ sattehi anuvidhiyyasi, ahaṃ kammaṃ sattehi anuvidhiyyāmī’’tiādinā yojetabbaṃ. Bhāve pana ‘‘satto dukkhaṃ anuvidhiyyati, sattā dukkhaṃ anuvidhiyyanti, to satta tvaṃ dukkhaṃ anuvidhiyyasī’’ti yojetabbaṃ. Ayaṃ nayo ativiya sukhumo pāḷinayānukūlo.
现在说单系动词等——以「达、持」等为代表，为如「成为」类的单系动词因素。世尊为全世界谋福利，授此之时，人们方释义而藏之，此皆纯净因果动词，谓曰「安排、使安排」等为因果动词。于作用之内又有「依顺行事」等合用词。譬如用法中有「被依顺于行为」及如「应当见法」等词形显现。于此，句子里「去」为未发生词，「料理」为过去词，「出来」为限时词，诸词属未发生动作词，其中「未发生动作词」会被称述。由此法则，其他根本动词亦以不同方式调和使用。此法则极其微妙，适合巴利文字法规范。
Nāmikapadatte ‘‘dhātū’’tiādīni bhavanti. Tattha dhātūti salakkhaṇaṃ dadhāti dhāretīti dhātu. Aṭṭhakathāsu pana ‘‘salakkhaṇadhāraṇato dukkhavidhānato dukkhadhānato ca dhātū’’ti vuttaṃ. Dhātūti pathavīdhātādidhātuyo. Tattha salakkhaṇadhāraṇatoti yathā titthiyaparikappito pakati attāti evamādiko sabhāvato natthi, na evametā, etā pana salakkhaṇaṃ sabhāvaṃ dhārentīti dhātuyo . Dukkhavidhānatoti dukkhassa vidahanato. Etā hi dhātuyo kāraṇabhāvena vavatthitā hutvā yathā ayalohādidhātuyo ayalohādianekappakāraṃ saṃsāradukkhaṃ vidahanti. Dukkhadhānatoti anappakassa dukkhassa vidhānamattato avasavattanato, taṃ vā dukkhaṃ etāhi kāraṇabhūtāhi sattehi anuvidhīyati, tathāvihitañca taṃ etesveva dhīyati ṭhapiyati, evaṃ dukkhadhānato dhātuyo. Apica nijjīvaṭṭho dhātavoti gahetabbaṃ. Tathā hi bhagavā ‘‘cha dhātuyosaṃ bhikkhu puriso’’tiādīsu jīvasaññāsamūhanatthaṃ dhātudesanaṃ akāsīti. Yo pana tattha amhehi bhāvaṭṭhāne ‘‘satto dukkhaṃ anuvidhiyyatī’’ti tipurisamaṇḍito ekavacanabahuvacaniko paṭhamāvibhattippayogo vutto. So –
名词方面有以“因素”等为代表的词。此中“因素”一词，表示持有标记。论释中则云“因持标记、由苦难起效、由苦诸因而生”是为因素之义。因素者，谓地、水、火、风诸因素。所谓持标记是指如同辩师所设性质，实则无自性，自性非如是；然而，诸因素乃含持标记之自然体。所谓苦难起效，谓能燃烧苦难之因素。譬如金属等诸因素，能燃烧轮回中多样苦难。所谓苦诸因，指未经净灭之苦中的生成和缓灭，即能使苦依其因缘生灭及维系、维持，此即因造作苦之因素。斟酌其自体生命，谓具自住之因素。世尊曾言“六因素中，善男信士比库……”等，乃说明生命根源。于此，论我等于修习中别辩“受生苦苦”的单复数分法时，存有错杂差异之见。此即——
‘‘Dūsito giridattena, hayo sāmassa paṇḍavo;
“被污秽的山丘，马匹无知；
Porāṇaṃ pakatiṃ hitvā, tassevānuvidhiyyatī’’ti ca
曾兴废前行，故应顺服此”。
‘‘Mātā hi tava irandhati, vidhurassa hadayaṃ dhaniyyatī’’ti ca ‘‘te saṃkilesikā dhammā pahīyissantī’’ti ca imāsaṃ pāḷīnaṃ vasena sārato paccetabbo. Tattha paṇḍavo nāma asso giridattanāmakassa assagopakassa pakatiṃ anuvidhiyyati anukarotīti attho. Ettha ca yadi kattupadaṃ icchitaṃ siyā, ‘‘anuvidadhātī’’ti pāḷi vattabbā siyā. Yadi kammapadaṃ icchitaṃ siyā, ‘‘paṇḍavenā’’ti tatiyantaṃ kattupadaṃ vattabbaṃ siyā, evaṃ avacanena ‘‘anuvidhiyyatī’’ti idaṃ bhāvapadanti siddhaṃ. Na kenaci ettha vattuṃ sakkā ‘‘divādigaṇe kattari vihitayapaccayassa vasena vuttaṃ idaṃ rūpa’’nti, dhādhātuyā divādigaṇe appavattanato, ekantabhūvādigaṇikattā ca. Dutiyappayoge pana yadi kattupadaṃ icchitaṃ siyā, ‘‘dhanute’’ti pāḷi vattabbā siyā. Yadi kammapadaṃ icchitaṃ siyā, ‘‘dhātuyā’’ti vattabbaṃ siyā . Evaṃ avacanena ‘‘dhaniyyatī’’ti idampi bhāvapadanti siddhaṃ. Ettha ‘‘dhaniyyatīti pattheti, icchatīti attho’’ti aṭṭhakathāyaṃ vuttaṃ. ‘‘Dhanu yācane’’ti dhātu esā ekantena tanādigaṇeyeva vattati. Tatiyappayoge ‘‘pahīyissantī’’ti yadi bhūvādigaṇe ‘‘hā cāge’’ti dhātuyā rūpaṃ siyā, kattari ‘‘pajahissantī’’ti rūpaṃ siyā, ‘‘kasmā no pajahissatī’’ti ettha viya. Kammapadaṃ pana ‘‘pajahiyissantī’’ti siyā. Yasmā ‘‘pahīyissantī’’ti idaṃ divādigaṇe ‘‘hā parihāniya’’nti dhātuyā rūpattā ‘‘pahāyissantī’’ti kattupadarūpaṃ siyā ‘‘ājañño kurute vegaṃ, hāyanti tattha vaḷavā’’ti akammakassa kattupadarūpassa dassanato, tasmā ‘‘pahāyissantī’’ti avatvā ‘‘pahīyissantī’’ti vacanena yapaccayo bhāve vattatīti ñāyati.
『母亲为你在心中忧愁，像贤者的心一样珍贵』，以及『那些污秽的法将被舍弃』这两句，应视为本巴利文的本义，在此教法中须以此为准。这里提及名为潘达沃的骡子，在骡子守护者吉利达塔的中间受到教授的意思。如果想表达动词，巴利语应说“保护、守护”；若想表达业力动词，第三人称单数则应说“潘达沃守护”。由此“守护”此表达即已成立。没有任何理由告诉说“这个形式是因为二人称的动作条件而产生”的解释，这是不成立的，因为动词的动作者单一且明确。另一种用法若想说动作的时相为未来时，应说“使用弓”；若想说是动词活用，则应说“通过弓”。如此表达“珍贵”这一意涵亦成立。关于“珍贵即获得，欲得之意”的解释，在注疏中已有说法。谓“弓的要求”中的主词专指“弓”等类。第三种用法，“将舍弃”若作未来时的动作词，如造语素“哀、舍弃”，则作为动词活用形是“舍弃”。业力动词是“舍弃的将来时”。因“将舍弃”是二人称主语的“弃之破坏”，其动作词的形式为“将舍弃”。譬如“不明者迅速作恶，因故极速损坏”，这里无动作主语时用未来时“将舍弃”的形态，以此判断“将舍弃”一词的现实条件必应如是。
Keci panettha vadeyyuṃ ‘‘so pahīyissati. Te saṃkilesikā dhammā pahīyissanti. Rūpaṃ vibhaviyyati. Aggijāhi pubbeva bhūyate’tiādīsu yapaccayo kammeyeva vihito, na bhāve. Kammakattuvasena hi ime payogā daṭṭhabbā, sayameva pīyate pānīyaṃ, sayameva kaṭo kariyateti payogā viyā’’ti. Taṃ na, evañhi sati ‘‘pajahiyissantī’’tiādīni sakammakadhāturūpāni vattabbāni ‘‘pīyate kariyate’’ti rūpāni viya. Ettha pana bhāvaṭṭhāne kattuno ṭhitabhāvo heṭṭhā nānappakārena dassitoti na vutto. Ye saddasatthe mataṃ gahetvā sāsanikā garū bhāve adabbavuttino bhāvassekattā ekavacanameva, tañca paṭhamapurisasseva ‘‘bhūyate devadattena devadattena sampattiṃ anubhavananti attho’’ti payogañca tadatthayojanañca vadanti. Tesaṃ taṃ vacanaṃ pāḷiyā, aṭṭhakathādīhi ca na sameti, tasmā yathāvuttoyevattho āyasmantehi dhāretabbo.
有些人认为说“他将舍弃，它们污秽的法将被舍弃，色将兴盛，之前的火将永存”等表达，是因动作的存在而联结的，因为练习这个动作，才使人饮水、动作。但实际上不是这样。依此而言，那些“将舍弃”等词亦为未来时之动作词，表示“饮用、动作”等状态的表达。然而在此表达的基础状态中，动作的存在及其变化以多种方式展现，却未被明确陈述。许多持守正法者根据声音本质，而在经文中仅用单数形式表示，且意指“众天人依次体验安乐财物”。然而这些说法并不符合巴利文和注疏的解释，因此当尊者们记忆时，亦应坚持所述的确切意义。
Jara roge. Jarati, jariyyati. Jaravayohāniyaṃ. Jīrati, jiyyati. Imā dvepi bhūvādi gaṇikavasena ekagaṇikā. Tāsaṃ ayaṃ sādhāraṇarūpavibhāvanā. ‘‘Yena ca santappati, yena ca jariyyatī’’tiādi. Tattha yena ca jariyyatīti yena tejogatena kupitena ayaṃ kāyo ekāhikādijararogena jariyyati jarati. Atha vā yena ca jariyati yena ayaṃ kāyo jīrati indriyavekalyataṃ balakkhayaṃ palitavalitādiñca pāpuṇāti.
“老病”：动词“老”与“病”。“老”含义有：老迈、衰退。两词如“老与衰”合成一个词族，具一般性表达。释义如“因何而苦恼，因何而老迈”等。其中，“何以老迈”即以体力消耗、身躯因慢性病而衰退表现为老；又或“何以衰老”，即因感官功能衰退、力量消失等，产生衰老之意。
Mara pāṇacāge. Bhūvādigaṇikoyaṃ akammako ca. Satto marati, miyyati. Kiñcāpi ayaṃ dhātu ‘‘mara pāṇacāge’’ti vacanato sakammako viya dissati, tathāpi ‘‘putto marati. Kicchaṃ vatāyaṃ loko āpanno jāyati ca jiyyati ca miyyati cā’’ti evamādīnaṃ kammarahitappayogānaṃ dassanato akammakoyevāti daṭṭhabbaṃ. Atthayojanānayena pana maratīti pāṇaṃ cajatīti kammaṃ ānetvā kathetuṃ labbhati. ‘‘Marati, miyatī’’ti imāni suddhakattupadāni, ‘‘satto sattaṃ māreti, mārayati, mārāpeti, mārāpayatī’’ti imāni kāritapadasaṅkhātāni hetukattupadāni. Ettha ca yo amataṃ sattaṃ maraṇaṃ pāpeti, so vadhako māreti mārayati mārāpeti mārāpayatīti ca vuccati. Satto sattehi māriyati mārāpiyatīti imāni kammapadāni. Bhāvapadamappasiddhaṃ. Evamaññatrāpi pasiddhatā ca appasiddhatā ca upaparikkhitabbā.
“死与断气”词类“死”本身为非业力动词。生物必死，灭亡。即使用作业力动词“死故断气”，犹如“子死”、“世间难耐、产生、生存、灭亡”等表达，这些都是非业力动词的表达。然而从意义衔接上，“死”字意指“离弃生命”，而因果律中“杀”才是业力行为，是可述说的动词。诸如“死、灭”这些纯粹的动作词，以及“生命使死、促使死、觅死、诱使死”等表示因果的动作词，皆属典型的业力用词。此类词义中因果主体为制造死亡者，产生诸杀业逻辑。虽语义明显，但尚须辨析其业力相关性，故在此上下文中须区分清楚已确认与未确认的用法。
Khāda bhakkhaṇe. Ayaṃ pana bhūvādigaṇikavasena ekagaṇiko sakammako dhātu. Khādati, saṅkhādati, imāni suddhakattupadāni . Puriso purisena purisaṃ vā pūvaṃ khādeti khādayati khādāpeti khādāpayati, imāni hetukattupadāni. Ettha ca yo akhādantaṃ khādantaṃ vā khādāhīti payojeti, so khādāpako khādeti khādayati khādāpeti khādāpayatīti ca vuccati. Khajjati, saṃkhajjati, saṅkhādiyati. Imāni kammapadāni. Atrapanāyaṃ pāḷi ‘‘atītaṃ pāhaṃ addhānaṃ rūpena khajjiṃ, seyyathāpāhaṃ etarahi paccuppannena rūpena khajjāmi. Ahañceva kho pana anāgataṃ rūpaṃ abhinandeyyaṃ, anāgatenapāhaṃ rūpena khajjeyyaṃ, seyyathāpetarahi khajjāmī’’ti. Bhāvapadaṃ na labbhati sakammakattā imassa dhātussa. Bhūvādigaṇo. Ayaṃ nāmadhātu ekantarudhādigaṇikoti appasiddho.
“吃与食”的词类，作为动作动词属于“吃”的范围。如：人用某人食物，或被喂食，或喂人，皆为因果动作词。又有表示撕碎、咀嚼、慢慢咀嚼之谓。巴利语中有句“过去我痛苦地经受折磨，如今用现形态慢慢折磨自己，同时也希望未来不被折磨”，此皆表达意义，与业力动作无关。此名词与动词虽有，但由于意义存在缺失，是不完整的业力词类。
Divādigaṇe tā pālane. Lokaṃ tāyati santāyati. Imāni sakammakāni suddhakattupadāni. Hetukattupadaṃ pana kammapadañca bhāvapadañca appasiddhāni.
“折服于二人称”等含义：此类为纯动作动词。说“折服、悔改、使动”一类动作词，均为纯动作动词。动作词与业力词及意义词未完全合一，是业力动作动词及义词不完全明示的表现。
Sudha saṃsuddhiyaṃ. Cittaṃ sujjhati visujjhati. Imāni akammakāni suddhakattupadāni. Sodheti, sodhayati, sodhāpeti, sodhāpayati, imāni hetukatturūpāni. Ettha ca yo asuddhaṃ ṭhānaṃ suddhaṃ karoti, so sodhako sodheti, sodhayatīti vuccati, esa nayo aññatrāpi īdisesu ṭhānesu. Yo pana asuddhaṭṭhānaṃ sayaṃ asodhetvā ‘‘tvaṃ sodhehī’’ti aññaṃ payojeti, so sodhāpako sodhāpeti sodhāpayatīti vuccati. Esa nayo aññatrāpi īdisesu ṭhānesu. Tathā hi ‘‘kāreti, kārayati, kārāpeti, kārāpayatī’’tiādīsu ayaṃ nayo na labbhati, evaṃ labbhamānanayo ca alabbhamānanayo ca sabbattha upaparikkhitabbo. Imā panettha pāḷiyo –
词根「sudha」表示「极净」义。「心得净」、「心得极净」——此两形皆为不及物的纯主动态形式。「令净」、「令净去」、「使令净」、「使令净去」——此四形皆为使役主动态形式。在此，凡自行将不净之处弄净者，称为「净化者」，说「他令净、他令净去」；此理于其余同类情形亦然适用。然而，凡对不净之处自己不亲自打扫，而命令他人道「你去打扫」者，称为「役使净化者」，说「他使令净、他使令净去」；此理于其余同类情形亦然适用。然而，在「令作、令作去、使令作、使令作去」等词例中，此分析方式并不适用。如此，凡适用之分析与不适用之分析，皆应在一切处逐一审察。以下即是此处相关的巴利原典引文——
‘‘Paccantadesavisaye, nimantetvā tathāgataṃ;
“在边境地区，迎来如来；
Tassa āgamanaṃ maggaṃ, sodhenti tuṭṭhamānasā’’ti ca
如来来临之路，以清净欢喜之心而迎接。”
‘‘Maggaṃ sodhemahaṃ tadā’’ti ca. Imā hi pāḷiyo sahatthā sodhanaṃ sandhāya vuttā. ‘‘Āyasmā pilindavaccho rājagahe pabbhāraṃ sodhāpeti leṇaṃ kattukāmo’’ti pana pāḷi, ‘‘kiṃ bhante thero kārāpetī’’ti, ‘‘pabbhāraṃ mahārāja sodhāpemi leṇaṃ kattakāmo’’ti ca pāḷi. Imā parehi sodhāpanaṃ sandhāya vuttā. ‘‘Kassa sodhiyati maggo’’ti idaṃ kammapadaṃ, bhāvapadaṃ pana appasiddhaṃ. Iminā nayena yāva curādigaṇā yojetabbaṃ.
“我当清净此道。”此为巴利语常见语句，常用于指向净化行为。如老比库宾多纳帕拉德瓦迦于王舍城清净麻布，欲制净布，向长老问:“尊者，应如何制作？”比库答:“我将清净此麻布，以制布衣。”此语亦为净化之语义引申。关于“谁被净化？何物被净化？”此为业行为语，含义不甚明显。此说法须连同“curādigaṇā”（盗贼等集合名词）等搭配使用，方能通顺。
Dvigaṇikatte subha sobhe. Sobhati vatāyaṃ puriso. Subha pahāre. Yo no gāvova sumbhati sumbhoti iccapi dissati. ‘‘Sumbhotī’’ti ca kaccāyanamate rūpaṃ, imāni kattupadāni. Nagaraṃ sobheti, sobhayati. Puriso purise coraṃ sumbheti, sumbhayati, sumbhāpeti, sumbhāpayati. Imāni hetukattupadāni. Kammabhāvapadāni labbhamānālabbhamānavasena yathāsambhavaṃ yojetabbāni. Bhūvādirudhādigaṇikarūpāni.
二数量、良好、美丽之表相。此人与风共舞，以风之缘显现美好。良好消除。若牛可施乳，欲乳可视显，谓之"sumbhotī"，此为在扬名家族中的形态。此等均为造成动作的动词。城邑被装饰、美化。人盗人之牛，施乳、引乳、令乳。此等为因果动词，因果行为语。依据使得或不使得之用法，应因势利导，依适宜表达组合。相关表相如地面、泥土的表达。
Paca pāke. Puriso bhattaṃ pacati. Nerayiko niraye paccati. Kammaṃ paccati. Bhattaṃ paccati. Pāramiyo paripaccanti. Phalāni paripaccanti, pakkāni hontīti attho. Garavo pana –
烹煮熟食。有人煮饭。地狱中的鬼受地狱引导。业力相应。有饭因缘。波罗蜜经成熟果实、展开结果，谓之成熟、完整。所谓 "Garavo"——
Ñāṇayuttavaraṃ tattha, datvā sandhiṃ tihetukaṃ;
这里所说的“与知识相连胜利”者，是指给予三重缘起。
Pacchā paccati pākānaṃ, pavatte aṭṭhake duveti ca –
随后说明业的成熟，强调八个阶段中“两种”并存的状态，
‘‘Asaṅkhāraṃ sasaṅkhāra-vipākāni na paccatī’’ti ca evaṃ pacatipadassa dvigaṇikarūpassa sakammakattaṃ icchanti. Evaṃ pana sāṭṭhakathe tepiṭake buddhavacane kuto labbhā. Tepiṭake hi buddhavacane ‘‘kappaṃ nirayamhi paccati. Yāva pāpaṃ na paccati. Nirayamhi apacci so’’ti evaṃ akammakattaṃyeva dissati. Ettha vadeyyuṃ ‘‘nanu paca pāke’ti ayaṃ dhātu sakammako, tena ‘paccatī’ti padassa divādigaṇikarūpassapi sato sakammakattaṃ yujjati, tasmāyeva ‘paccati pākānaṃ pavatte aṭṭhake duve’tiādīsu vutta’’nti. Ettha vuccate – yathā ‘‘chidi dvidhākaraṇe, bhidi vidāraṇe’’ti dhātūnaṃ rudhādigaṇe pavattānaṃ ‘‘rukkhaṃ chindati, bhittiṃ bhindatī’’ti rūpapadānaṃ sakammakattepi sati divādigaṇaṃ pattānaṃ tesaṃ dhātūnaṃ ‘‘udakaṃ chijjati, ghaṭo bhijjatī’’ti rūpapadāni akammakāniyeva bhavanti, yathā bhūvādigaṇe pavattassa pacadhātussa ‘‘bhattaṃ pacatī’’ti rūpapadassa sakammakattepi sati divādigaṇaṃ pattassa ‘‘niraye paccati, kammāni vipaccantī’’ti rūpapadāni akammakāniyeva bhavanti.
“无造作与有造作的果报不会同时发生”，就此“业果理路的成熟阶段”他们希望二分。这种看法在三藏佛语中从何而来？三藏中佛语记载：“世间法的业，在地狱中成熟；恶业不成熟之前不会在地狱里成熟。”如此仅表示不作业者，果报才不成熟。这里可以说：“这正是业的本质，因此‘成熟’一词及‘会成熟’等，多数含两义，故而才有‘成熟八个阶段中有两种’等说。”例如“砍伐木头，造成破裂”，这是五蕴中物质类（色法）成熟的符号；又如“水被劈开，陶器被破裂”，这些颜色词是未作业的，就如同地中的饭被煮（成熟色词）与未成熟色词的对应，如“在地狱里成熟，业仍未成熟”的色法仍是未作业的。
Athāpi vadeyyuṃ ‘‘nanu ca bho yathā ‘āsavehi cittāni vimucciṃsū’ti ettha ‘‘āsavato cittāni vimucciṃsū’ti ca ‘āsavehi kattubhūtehi cittāni vimucciṃsū’ti ca evaṃ divādigaṇikassa dhātussa ‘vimucciṃsū’ti rūpapadassa akammakattañca sakammakattañca bhavati, tathā ‘niraye paccati, kammāni vipaccantī’ti ca akammakattenapi bhavitabbaṃ. ‘Paccati pākānaṃ pavatte aṭṭhake duve, asaṅkhāraṃ sasaṅkhāravipākāni na paccatī’ti sakammakattenapi bhavitabba’’nti. Akammakatteneva bhavitabbaṃ, na sakammakattena, ‘‘paccati pākāna’’ntiādinā vuttappayogānaṃ ‘‘āsavehi cittāni vimucciṃsū’’ti payogena asamānattā. Tathā hettha ‘‘vimucciṃsū’’ti padaṃ kammarahitakattuvācakayapaccayantampi bhavati kattusahitakammavācakayapaccayantampi. ‘‘Vimucciṃsū’’ti imassa hi padassa kammarahitayapaccayavantattā ‘‘āsavehī’’ti karaṇavacanaṃ apādānakārakavācakaṃ bhavati. ‘Cittānī’’ti paccattavacanaṃ pana kattukārakavācakaṃ bhavati. Tathā ‘‘vimucciṃsū’’ti padassa kattusahitakammavācakattā ‘‘āsavehī’’ti karaṇavacanaṃ kattukārakavācakaṃ bhavati. ‘‘Cittānī’’ti paccattavacanaṃ pana kammakārakavācakaṃ bhavati. Ayaṃ nayo ‘‘paccati pākāna’’ntiādinā vuttappayogesu na labbhati. Tathā hi tattha paccattavacanaṃ kattāraṃ vadati, upayogavacanaṃ kammaṃ vadatīti daṭṭhabbaṃ. Kārite ‘‘puriso purisena purisaṃ vā bhattaṃ pāceti pācayati pācāpeti pācāpayatī’’ti ca, ‘‘anante bodhisambhāre, paripācesi nāyako’’ti dassanato pana ‘‘paripāceti, paripācayatī’’ti ca rūpāni bhavanti. Imāni hetukattupadāni. Kamme – yaññadattena odano paccate, bhāvapadaṃ appasiddhaṃ. Imāni bhūvādidivādigaṇikarūpāni. Iminā nayena aññānipi dvigaṇikarūpāni yojetabbāni.
进一步可说：“比如‘五蕴中贪欲之心得解脱’，这里‘解脱’之词虽呈现出未作业与作业两义，却都包含业的内涵；‘在地狱中成熟，业不成熟’的说法应当以未作业的含义理解。‘成熟八阶段中呈二种’的理论，乃依未作业的含义而成。故语句‘获得成熟阶段的八个阶段之一’不能理解为纯作业者而叙述。正如‘以烦恼而解脱心’语未成相等，‘解脱’这个词即便依无业之义，也属作业的因缘。这里“以烦恼解脱心”的“以”字为做因的施事格，“心”为受格，故是受作业的受事者。而“解脱”作为因缘表达时，也呈造作受业的因果涵义。故“成熟八阶段中呈二种”的用语不能得到此理。因为“受事者”表述施事，“用事者”指行动，两者需区分。比如“人用火煮饭”中“用火”作因，“饭”作受事者；又如“利益广大之人，领导者烹煮”，是指出“烹煮”之作分，可见事由的区分是必要的。此类因果用词为成熟八阶段概念的基础。成色等物质色法对应，未达到造作果报者不入作业。以此理说，另有不同关系的两种二分表现，应细致分别分析。
Tegaṇikatte su pasave. Hetuphalaṃ savati, pasavati. Su savane. Saddho dhammaṃ suṇoti, suṇāti. Su hiṃsāyaṃ. Yodho paccāmittaṃ sunāti. Imāni yathākkamaṃ bhūvādisvādikiyādigaṇikāni kattupadāni. Tathā hetunā phalaṃ saviyyati, unnādasaddo pathavīundriyasaddo viya suyyati. Yodhena paccamitto suniyyati. Imāni kammapadāni. Bhāvapadaṃ na labbhati sakammakattā imesaṃ dhātūnaṃ. Iminā nayena aññānipi tegaṇikarūpāni upaparikkhitvā yojetabbāni. Atra panāyaṃ nayavibhāvanā –
关于三分用法，说明因果连带：例如“因果相继，依因而成因果”；“善男子信闻法音”，表示传播与信受之间的因果关联；“战争中毗邻听敌声音”，喻因果感应各各对应。此即因缘关系质的依附——来因促进果，“上升的响声”如地球根与风声，“敌人听音”如战友声音。这些描绘业力关系，因果成分明确。作业的物质成分不构成造作状态，但通过此说连接二分因素。类似理路，需将不同性质的二分理分别整合。这里涉及理论界分。
Bhvādirudhādikā dhātū, svādidivādikā tathā;
“成色等根本色法，如自身性质”等。
Rudhādikadivādiṭṭhā, bhūvādikacurādikā.
「阻」类及「嬉」类中所见者，亦见于「有」类及「造」类之中。
Bhūvādikagahādiṭṭhā, bhvādisvādikiyādikā;
「有」类及「取」类中所见者，亦见于「有」类诸词及「饮」类、「忆」类等之中；
Evamādippabhedehi, vitthārentu vicakkhaṇā.
当以如此诸起始差别，明细阐述以供善解之士。
Iccevaṃ saṅkhepato yathārahaṃ ekagaṇikadvigaṇikategaṇikavasena suddhakattuhetukattukammabhāvapadāni ca sakāritekakammāni ca sakāritadvikammāni ca sakāritatikammāni ca dassitāni.
在此略说，依序如实分别为单一造作、双重造作、三重造作之类，且以清净造作、造作缘起、造作果报诸义，分别解说；既有单造作，又有双造作，亦有三重造作皆示于此。
Idāni ekakāritadvikāritapadānaṃ vacanokāso anuppatto, tasmā taṃ vadāma. So antakammani. Arahattamaggo mānaṃ siyati, kammaṃ pariyosiyati. Imāni tāva suddhakattupadāni. Ettha mānaṃ siyatīti mānaṃ samucchindati. Kammaṃ pariyosiyatīti kammaṃ nipphajjati. Pari ava iccupasaggavasena hi idaṃ padaṃ akammakaṃ bhavati, attho pana ‘‘pariyosānaṃ gacchatī’’ti sakammakavasena gahetabbo. Attanā vippakataṃ attanā pariyosāpeti. Idamekaṃ kāritaṃ hetukattupadaṃ. Ettha pana pariava iccupasaggavasena akammakabhūtassa sodhātussa laddhakāritapaccayattā ekakammameva sakāritapadaṃ bhavati. Attanā vippakataṃ parehi pariyosāvāpeti. Idaṃ dvikāritaṃ hetukattupadaṃ. Ettha ca pana pari ava iccupasaggavasena akammakabhūtassa sodhātussa laddhakāritapaccayadvayattā dvikammakaṃ sakāritapadaṃ bhavati. ‘‘Pariyosāvāpetī’’ti idampi pari ava pubbasmā sodhātumhā ṇāpe ṇāpe iti paccayadvayaṃ katvā avasaddassokārañca katvā tato yakārāgamañca anubandhaṇakāralopañca paṭhamapaccaye pakārassa vakārañca dvīsu ca ṭhānesu pubbasaralopaṃ katvā nipphajjatīti daṭṭhabbaṃ.
今因单造作与双造作二词无空间一词相应，故云如是。此谓有终结之造作。阿拉汉之道或生或灭，造作亦随之消灭。此乃清净造作之词句也。所谓“或生”者，谓此造作自断绝；“造作消灭”者，谓造作灭除。前后复合字乃否定与附加相连之故，此语从无造作意义，但义不可不以造作之理摄取。由自我断绝自己除灭，此为单一造作之因缘。然由否定后缀复加，欲得净化已无造作之因缘，此时成单一造作之果。由自我断绝由他净化，此为双重造作之因缘。依此否定复加，净化灭除之后，由他净化之二因缘，此时为双重造作之果。由否定复加，灭除净化之后，由他净化之双重因缘，此时为双重造作果。此“净化灭除”之义，自古有传，下次相续残缺者，先前因缘已除，于首因缘得生长，次生者亦随之净除，此以二因缘为本，依序相续净灭。
Idāni tā pāḷiyo atthantaraviññāpanatthaṃ āhaccadesitākārena ekato kathayāma – ‘‘attanā vippakataṃ attanā pariyosāpeti, āpatti saṅghādisesassa. Attanā vippakataṃ parehi pariyosāvāpeti, āpatti saṅghādisesassā’’ti ettha ‘‘bhikkhū’’ti hetukattupadaṃ ānetabbaṃ. Attanā vippakatanti ettha ca attanāti vippakaraṇakriyāya kattukārakavācakaṃ karaṇavacanaṃ. Vippakatanti kammakārakavācakaṃ upayogavacanaṃ. Attanā pariyosāpetīti ettha pana attanāti abyayapadabhūtena sayaṃsaddena samānatthaṃ vibhatyantapatirūpakaṃ abyayapadaṃ, sayaṃsaddasadisaṃ vā tatiyāvibhatyantaṃ abyayapadaṃ. Tathā hi ‘‘attanā pariyosāpetī’’ti vuttavacanassa ‘‘sayaṃ pariyosāpetī’’ti attho bhavati ‘‘attanā ca pāṇātipātī’’tiādīsu viya. Parehi pariyosāvāpetīti ettha pana parehīti kammakārakavācakaṃ karaṇavacananti gahetabbaṃ, ‘‘sunakhehipi khādāpentī’’ti ettha ‘‘sunakhehī’’ti padaṃ viya. Ettha hi yathā ‘‘rājāno coraṃ sunakhe khādāpentī’’ti upayogavasena attho bhavati, tathā ‘‘bhikkhu attanā vippakataṃ pare jane pariyosāvāpetī’’ti upayogavasena attho bhavati. Evaṃ imasmiṃ acchariyabbhutanayavicitte bhagavato pāvacane dvikāritapaccayavantampi padamatthīti sārato paccetabbaṃ. Ayaṃ nayo sukhumo sāsane ādaraṃ katvā āyasmantehi sādhukaṃ manasi kātabbo. Yassa hi atthāya idaṃ pakaraṇaṃ karimha, na ayaṃ attano mati, atha kho pubbācariyānaṃ santikā laddhattā tesaññeva matīti daṭṭhabbaṃ.
此说今以巴利文字意义现释，专为明显证明：由自我断绝自己净化，生起于沙团戒犯，故此“由自我断绝”字句，应引以喻示之。由自我断绝，谓作断绝行为之主体自为所作；“断绝”谓断除行为作成语。如是“由自我净化”，此处分明为语法不可变之体。字义论中“由自身净化”意为“由自己净化”，如“自身杀生”等语。所谓“由他净化”，谓行为作成之主体，由于他人净化，语义如“犬咬”等，犬者为行为字，喻示行为作用群。如王者为盗者所咬，悉以此语使用。故云比库由自身除恶，或由他人而净除。由此明白，佛陀教法中，此双重因缘乃语义之根基，应当释明清楚。此是细微之理，弟子们应以心牢记。所有学此义者，非自我意见，而乃得诸前师传承之正见，值得信受奉行。
Idāni akāritadvikammikapadānaṃ vacanokāso anuppatto, tasmā tāni kathayāma, tāni ca kho dhātuvasena evaṃ veditabbāni savinicchayāni. Seyyathidaṃ?
现在对于那些未曾造作的双重恶业行为，其语言表露的可能性尚未具足，因此我们将加以说明。而这些因为法界本性，理当以此般的方式被认识，是应当彻底了知的。比如说？
Duhikaravahipucchi, yāci bhikkhi ca nibrūti;
烦恼如同车轮转动般起着问话，并且比库已得息止；
Bhaṇivadivacibhāsi, sāsidahināthadhātu.
其言语如同王者之声，乃是由如来法界而发。
Rudhi ji cipabhutīti, ye te dvikammakā dhīrā;
如同烈火燃烧，坚决没有二意的人即是双重恶行者；
Pavadumapi viyuttā, kāritappaccayehi ca.
他们更已断除了恶行，并且依于造作的条件而断除。
Apādānādike pubba-vidhimhā sahime’bravuṃ;
他们曾依循先前的规范而约束自己，不逾越所应为法。
Upayogavacanassa, nimittanti sanantanā.
用格（业格）之格位，古来相传以「目的」为其缘由（语义标志）。
Ete duhādayo dhātū, tikammāpi bhavanti tu;
此为苦等诸元素，亦有三业所成之义。
Kāritappaccaye laddhe, iti ācariyā’bravuṃ.
于因缘因故得成，故教师云。
Tatrimāni udāharaṇāni – gavaṃ payo duhati gopālako. Gāviṃ khīraṃ duhati gopāladārako. Tattha payoti upayogavacanaṃ, ‘‘yaso laddhā na majjeyyā’’ti ettha ‘‘yaso’’ti padamiva. Manogaṇikassa hi īdisampi upayogavacanaṃ hoti aññādisampi. Issaro gopālaṃ gavaṃ payo duhāpeti. Gopālena gāvo khīraṃ duhitā. Gohi payo duhatīti ettha apādānavisayattā dvikammakabhāvo natthi. ‘‘Visāṇato gavaṃ duhaṃ, yattha khīraṃ na vindatī’’ti ettha pana apādānavisayattepi gavāvayavabhūtassa visāṇassa visuṃ gahitattā ‘‘gavaṃ khīraṃ duhanto’’ti dvikammikabhāvo labbhatīti daṭṭhabbaṃ. Duhino payogoyaṃ.
举三例──牧牛者挤牛奶。牧牛阿童挤乳。此处“挤乳”用作『用法之言』，如“成就名声不应沉没”中“名声”之词。由心所组色等亦有此用法。第一，主人令牧牛者挤牛奶。牛由牧牛者挤乳。以养牛者者挤牛奶。由此无因缘二业之别。又云：「牛从乳槽挤奶，未尝得乳」者，虽属因缘，然因乳槽为牛之部位，因握乳而有二业之别，显见“挤牛奶”属二业用法。此中“挤乳”为用法。
Karotissa payoge kaṭṭhamaṅgāraṃ karoti, suvaṇṇaṃ kaṭakaṃ karoti, sace je saccaṃ bhaṇasi, adāsiṃ taṃ karomi. Ettha ca aṅgāraṃ karotīti pariccattakāraṇavasena vuttaṃ. Kaṭṭhañhi aṅgārabhāvassa kāraṇaṃ, aṅgāre kate kāraṇabhūtassa kaṭṭhassa kaṭṭhabhāvo vigacchati. Kaṭakaṃ karotīti idaṃ apariccattakāraṇavasena vuttaṃ. Suvaṇṇañhi kaṭakabhāvassa kāraṇaṃ, kaṭake katepi kārakabhūtassa suvaṇṇassa suvaṇṇabhāvo na vigacchati, atha kho visesantaruppattibhāvena sampajjati. Adāsiṃ taṃ karomīti idaṃ pana ṭhānantaradānavasena vuttaṃ ‘‘uparājaṃ mahārājaṃ karomī’’ti ettha viya. Tattha ‘‘issaro purisena purisaṃ vā kaṭṭhamaṅgāraṃ kāreti. Tathā suvaṇṇaṃ kaṭakaṃ kāretī’’ti tikammikappayogopi daṭṭhabbo. Tathā ‘‘brahmadatto rajjaṃ kāretī’’ti, ‘‘brahmadatte rajjaṃ kārente’’ti dvikammakappayogo.
『以木炭作炭者』指由助缘所成。木者为炭之因，炭成即木之灭。『以金作器者』以助缘义。以真语言「我作此」自他作喜助缘语。如「制作王储、制作大王」。此二业作法亦当知。如此「婆罗门达多作国」、「婆罗门达多正作国」二业作法。
Ettheke vadeyyuṃ ‘‘nanu ca bho ettha ekameva kammaṃ dissati, kenāyaṃ payogo dvikammikappayogo hotī’’ti. Kiñcāpi ekameva dissati, tathāpi atthato dveyeva kammāni dissantīti gahetabbaṃ. Tathā hi brahmadatto rajjaṃ kāretīti ettha brahmadatto attano rājabhāvaṃ mahājanena kārayatīti attho. Evaṃ pana atthe gahite ‘‘rajjaṃ kārehi bhaddante, kiṃ araññe karissasī’’tiādīsupi tvaṃ attano rājabhāvaṃ amhehi kārāpehi, attānaṃ rajje abhisiñcāpehi, mayaṃ taṃ rajje abhisiñcitukāmāti attho samatthito bhavati.
有者言：「此处任何一业岂非显现？何以二业作法？」诚然仅显一业，然义理上须见二业。譬如「婆罗门达多作国」其义即为由其与大臣使其行，故立意为由我辈使作，欲令其国安乐，此义成立。
Brahmadatte rajjaṃ kārenteti etthāpi brahmadatte attano rājabhāvaṃ mahājanena kārayanteti attho bhavati. Sāsanasmiñhi kāritavisaye karaṇavacanaṃ upayogatthaññeva dīpeti, tasmā atthato dveyeva kammani dissantīti vadāma. Ayamattho abhidhammaṭīkāyaṃ cakkhundriyādinibbacanatthavibhāvanāya dīpetabbo. Tathā hi abhidhammaṭīkāyaṃ idaṃ vuttaṃ ‘‘cakkhudvāre indattaṃ kāretīti cakkhudvārabhāve taṃdvārikehi attano indabhāvaṃ paramissarabhāvaṃ kārayatīti attho. Tañhi te rūpaggahaṇe attānaṃ anuvatteti, te ca taṃ anuvattantī’’ti. Yadi pana karadhātu dvikammako, evaṃ sante ‘‘brahmadatto rajjaṃ kāretī’’tiādīsu laddhakāritapaccayattā ‘‘kāretī’’tiādīhi padehi tikammakehiyeva bhavitabbanti? Na, niyamābhāvato, tādisassa ca payogassa vohārapathe anāgatattā.
造杀婆达他国王，意思在这里亦是造杀婆达借助众人让自己获得国王的地位。在此教法中，‘造办’这类动词用于表达法制事宜时，仅指行为或作法的使用，因此从意义上我们看到‘造办’包含二义。因此，此义理应在阿毗达摩注疏中，通过鉴别‘眼根等的止息’等来具体阐明。正如阿毗达摩注疏说：“眼门所开即是‘造办’，眼门所在之门卫让自己获得明灯性质，意思是如此。又此义推广至色采摄受时，自己跟随，色采也随受。”若说造办有两个动作，在这种情况下，“造杀婆达造王”等由受造行为附带的“造办”等词仅指一种动作吗？否，因无规则约束，这种用法在语言习惯中尚无定论。
Kaṭṭhaṃ purisena aṅgāraṃ kataṃ. Suvaṇṇaṃ kammārena kaṭakaṃ kataṃ, dāsī sāmikena adāsiṃ katā, evampettha dvikammakappayogā veditabbā. Suvaṇṇena kaṭakaṃ karotīti ettha hi visesanatthe pavattakaraṇavisayattā dvikammikabhāvo na labbhatīti daṭṭhabbaṃ. Ayaṃ nayo aññatrāpi upaparikkhitvā yathāsambhavaṃ netabbo. Karotissa payogoyaṃ.
人如何制作炭火。用金子做手镯。女佣将手镯给了主人。此处二动作的因果关系应当如此辨别。‘用金子作手镯’这里因表示特殊，属于制造行为主题，因此不存在两个动作之分，应当明了这一规律不可混淆，应以‘作’的用法为准。
Vahiādīnaṃ payoge rājapurisā rathaṃ gāmaṃ vahanti. Ayaṃ rājā maṃ nāmaṃ pucchati. Parābhavantaṃ purisaṃ, mayaṃ pucchāma gotamaṃ. Āyasmā upāli āyasmatā mahākassapena vinayaṃ puṭṭho. Devadatto rājānaṃ kambalaṃ yācati. Te maṃ asse ayācisuṃ. Dhanaṃ taṃ tāta yācati. Brāhmaṇo nāgaṃ maṇiṃ yācati. Nāgo maṇiṃ yācito brāhmaṇena brahmunā āyācito dhammadesanaṃ bhagavā. Tāpaso kulaṃ bhojanaṃ bhikkhati. Ajaṃ gāmaṃ neti. Ajo gāmaṃ nīto. Mutto campeyyako nāgo, rājānaṃ etadabravi.
在牵引等行为中，王子们拉着马车进村子。这时国王问我叫甚名。我们询问堕落男性，我说果德玛。具寿长老向大咖萨巴询问戒律。迭瓦达德向国王请求披风。众人没有向我乞求。商人向父亲讨钱。婆罗门向龙神乞求宝珠。龙神受到婆罗门的祖师邀请接受世尊讲法。苦行者乞食。牵羊进村子。牵走山羊。被释放的金翅鸟是龙神，说了国王这话。
Ettha rājānanti mukhyato kammaṃ vuttaṃ. Etanti guṇato. Tathā rājānanti akathitakammaṃ vuttaṃ. Etanti kathitakammaṃ. Esa nayo aññatrāpi upaparikkhitvā yathārahaṃ yojetabbo. Evameva ‘‘brūhi bhagavā’’tiādīsu sampadānavisayattā dvikammakabhāvo na labbhati. Bhikkhu mahārājānaṃ dhammaṃ bhaṇati. Yaṃ maṃ bhaṇasi sārathi. Yaṃ maṃ vadati. Bhagavantaṃ etadavoca. Pitā puttaṃ bhāsati. Yaṃ maṃ tvaṃ anusāsasi. Sakyā kho pana ambaṭṭha rājānaṃ okkākaṃ pitāmahaṃ dahanti. Bhagavā bhikkhū taṃ taṃ hitapaṭipattiṃ nāthati. Gāvo vajaṃ rundhati gopālako. Dhutto dhuttajanaṃ dhanaṃ jināti. Ettha ca ‘‘kamanuttaraṃ ratnavaraṃ jināmā’’ti puṇṇakajātakapāḷi nidassanaṃ. Tatthāyamattho ‘‘mayaṃ janindā kataraṃ rājānaṃ anuttaraṃ ratnavaraṃ jināmā’’ti. Iṭṭhakāyo pākāraṃ cinoti vaḍḍhakī. Aññānipi yojetabbāni.
这里所说的‘国王’是指重要行为，称‘是’表示美德。‘国王’也指说明过的行为，谓之‘已说明之事’。这一规律除了以外皆应审慎用以配合。如此‘请说世尊’等表达中，不产生二动作。比库宣传国王教法，说‘你所说是教驾’。父亲对孩子说‘父亲教导你’。萨迦王的祖父阿摩多烧毁王位。世尊嘱咐比库不要采用对他他利害的行为。牛耕犁，牧人牛能奏效。恶人却毁坏财产。这里还有一则“胜胜宝王得胜”的布满生经示例。其义是‘我们是谁中最胜宝王’。资格体制修饰器官，成长扩大。其他诸内容不可不合用。
Ettha keci puccheyyuṃ ‘‘gandhakuṭiṃ padakkhiṇaṃ karoti, buddhaṃ saraṇaṃ gacchāmi. Upāsakaṃ maṃ bhavaṃ gotamo dhāretū’ti payogesu kiṃ dvikammakabhāvo labbhatī’’ti? Ettha vuccate – ‘‘gandhakuṭiṃ padakkhiṇaṃ karotī’’ti ettha na labbhati guṇaguṇīnaṃ vasena gahitattā. ‘‘Buddhaṃ saraṇaṃ gacchāmī’’ti etthāpi na labbhati ‘‘saraṇaṃ iti gacchāmī’’ti itisaddalopavasena vuttattā. Tathā hi buddhanti upayogavacanaṃ. Saraṇanti paccattavacanaṃ. ‘‘Buddhaṃ mama saraṇaṃ parāyaṇaṃ, aghassa tātā hitassa ca vidhātā’’ti iminā adhippāyena ‘‘bhajāmi sevāmi bujjhāmī’’ti attho. ‘‘Upāsakaṃ maṃ bhavaṃ gotamo dhāretū’’ti ettha pana dvikammakabhāvo labbhatīti vattabbo ‘‘maṃ ito paṭṭhāya upāsakaṃ dhāretū’’ti atthasambhavato ‘‘sakyā kho pana ambaṭṭha rājānaṃ okkākaṃ pitāmahaṃ dahantī’’ti dahadhātuppayogena samānattā ca, adhippāyatthato pana ‘‘maṃ ‘upāsako me aya’nti dhāretū’’ti attho sambhavatīti daṭṭhabbaṃ. Evaṃ akāritāni dvikammikadhāturūpāni vibhāvitāni.
这里有人问‘绕香亭行，我皈依佛，成为近事，我成为果德玛弟子’这样用语，是否有二动作？答曰：“‘绕香亭行’此处不生声义关系上的双动作。‘皈依佛’因词加副词‘皈依’，也是惟一动作。‘佛’字是修饰指示词。‘皈依’表示为独立用语。‘皈依佛’意在此义投射为‘我将佛视为我的最高依归，灾难避护，利益根本’，所以说‘拥护，供养，觉悟’。‘成为近事’这类表达才产生二动作，即应理解为‘基于我，此人是我的近事’。正如萨迦王的祖父烧毁王位语有二动作的因果关系。故‘我为近事弟子’意即‘我知有人自称为我的近事’，二动作理义应如此分别。如此即明白二动作与单动作类型的区别。
Iccevamamhehi ādito paṭṭhāya bhagavato sāsanatthaṃ yathāsatti yathābalaṃ dhātuyo ca taṃrūpāni ca tadanurūpehi nānāpadehi nānāatthehi nānānayehi ca yojetvā vibhāvitāni, evaṃ vibhāventehipi amhehi tāsaṃ sarūpaparicchedo atthaparicchedo vā na sakkā sabbaso vattuṃ. Tadubhayañhi ko sabbaso vattuṃ sakkhissati aññatra āgamādhigamasampannehi pabhinnapaṭisambhidehi mahākhīṇāsavehi.
至此，我们从根本出发，根据世尊教法的目的，以所掌握实力和所通达因缘，以及对应众多语义、多种意义、多方向，配合加以释义，实施分析阐发。如此阐释，我们亦无法完全论述所有类别形态和意义差别。何况，唯有具备经典从业智慧、获入诸根通达的大知者，方可尽述。
Atthātisayayuttāpi, dhātū honti yato tato. Payogatonugantabbā, anekatthā hi dhātavo.
因缘于根本分别（意指依止解释之根据），其所依据的要素各有不同。此等要素须依具体运用而递进探求，因要素众多而含义多样。
Yenekatthadharā caranti vividhā nāthassa pāṭhe vare,
由于意义各异之持有者依不同语境而行，其表达多种多样且无定法，故称之。
Tenekatthadharāva honti sahitā nānūpasaggehive;
由此，如同诸多意义众多的句子共存，亦有各种不同之附加意涵，彼此交织相依。
Dhātūnaṃ pana tesamatthaparamaṃ khīṇāsave paṇḍite,
不过，诸要素中，已无余染垢者（即已证果的解脱智者），乃称为真正的通达者、贤达者。
Vajjetvā paṭisambhidāmatiyute ko sabbaso bhaṇatīti.
若弃此真谛远离通达智慧者，凭借辨析之功夫，无能完整陈说一切义理也。
Iti navaṅge sāṭṭhakathe piṭakattaye byappathagatīsu viññūnaṃ · 如是，为了精通九分教及其注释三藏之诸智者，
Kosallatthāya kate saddanītippakaraṇe · 所造《声明论》中，
Sabbagaṇavinicchayo nāma ekūnavīsatimo paricchedo · 名为「一切类别之抉择」的第十九品已竟。
Saha rūpavibhāvanāya dhātuvibhāvanā niṭṭhitā. · 色之阐明与界之阐明俱已完成。
Dhātumālā niṭṭhitā. · 《界鬘》已竟。