1. Paṭhamakaṇḍavaṇṇanā · 1. Paṭhamakaṇḍavaṇṇanā
1. Paṭhamakaṇḍavaṇṇanā第一章注释
Saññādhikāra
『识』的涵义。
1. A ādayo以“a”为首的字母。
Sabbavacanānaṃ sātthakaniratthakattabyabhicārittā ‘ida’ntiādinā sadiṭṭhantena saṃsayamupadassiya sātthakattamassa dassetuñca ‘na tāva…pe… sātthakattā’ti vuttaṃ, ummattakādivākyamiti ‘dasa dāḷimā, cha apūpā, kuṇḍamajājinaṃ, palālapiṇḍo’iccādikaṃ, avayavatthāna maññamaññanāti sambandhā samudāyatthābhāvato anatthakattaṃ, ādivākyanti ‘‘manoseṭṭhā manomayā’’tiādivākyaṃ, sātthakattaṃ panassa padatthāna maññamaññābhisambandhassa patītito.
所有语词因通达其意或误用而产生歧义，诸如『此者』等指示词经举例说明，揭示疑惑由释义确定，且为表意之用，故有言『此时尚非……故非表意』，如癫狂语等荒诞不经的话语，譬如『犊树子』『无壳果』『池中龙虾』『爆裂的谷粒』等，无篇章意义，彼此混淆毫无关联，故非表意。例如初句『意念为上，念为所作』等句，虽具表意，但因词义前后不相承，属表意落空。
Atha aādyādisaddānaṃ sādhuttānvākhyānāya idaṃ vacanamiccādivikappantarasambhave kathaṃ niyamo vuttiyaṃ vuttenatthena sātthakattamiccāsaṅkiya tesamihānupayogittaṃ kamena paṭipādayitumāha ‘vakkhamānatthamevida’miccādi,’ ākārādayo niggahītantā’iccādinā vuttiyaṃ vakkhamāno attho yassa taṃ tathā vuttaṃ, sādhūnaṃ sādhusaddānaṃ anusāsanaṃ ākhyānaṃ attho payojanaṃ yassa tanti viggaho.
续前分述首句诸词因语义偏差而产生表义错误时，如何依律令语表达示范说明，谓以『即将说』等句表明错义，且阐明词语形态，确认其语义所依。此乃对正雅与反误词句作详释，强调正词之仗义、教诲、宣说、目的之重要，明晰其详列。
Sādhusaddānusāsanasaṅkāpettha ‘‘katthettha kutrātrakvehidhā’’ti (4-100) ādinā katthādisaddānaṃ sādhuttānusāsanassa dassanato, lakkhaṇantarena sādhubhāvassa anvākhyātattāti āpubbādāiccasmā ‘‘dādhātvī’’ti (5-45) ippaccaye ākāralope ca ādīti aādiyesanti aññapadatthasamāse yomhi ‘‘yosu jhissa pume’’ti (2-93) ‘ṭe aādayo’ti, tayo ca cattālīsā cāti cattha samāse ‘‘tadaminādīni’’ti cata lopeca rasse ca titālīsāti, ‘vaṇṇa-vaṇṇane’iccasmā ‘‘bhāvakārakesva ghaṇa ghakā’’ti (5-44) appaccayeyomhi ṭādese vaṇṇāiti ca sijjhanato, payoganiyamatthanti titālīsavaṇṇasaddesu paresu eva aādisaddo payujjīyatīti evaṃ payoganiyamatthaṃ, ayampi vikappantara sambhāvanā ‘‘abhūtatabbhāve karāsabhūyoge vikārā cī’’ti (4-119) payoganiyamassā jhāyamānassa diṭṭhattā, ṭhānyādesatthanti aādisaddassa ṭhāne titālīsavaṇṇasaddā ādesā honti tesaṃ vā so iti, tadanurūpāyāti ṭhānyādesānurūpāya chaṭṭhī vibhattiyā, atoyevāti agamāgamianurūpāya chaṭṭhiyā abhāvato yeva, agamāgami bhāvatthanti aādisaddassa titālīsa vaṇṇasaddā āgamā honti tesaṃ vā so iti, etesupi saṅkā, ‘‘yavāsare’’ (1-30) ‘‘suña sassa’’iti (2-53) ādesāgamānaṃ dassanena, āgama liṅgābhāvatoti ukāra kakāra makārānaṃ abhāvato, visesanavisessa bhāvatthanti titālīsavaṇṇasaddānaṃ aādisaddo visesanaṃ, te vā tasse-ti, etthāpi saṅkā ‘nīluppala’miccādīnamaññattha visesanavisessa bhāvadassanā, saddalakkhaṇā nupayogatoti saddalakkhaṇena saddasaṅkharaṇassa pakatattā vuttaṃ, tattha kāraṇamāha- ‘rūpavisesūpa lakkhaṇābhāvā’ti, rūpavisesassa upalakkhaṇa nimittaṃ tassaabhāvāti attho, na hi visesana visessabhāve paṭipādite aādyādisaddānaṃ rūpavisesassa saṅkharaṇaṃ kataṃ siyāti, yadi esova saddasaṅkharaṇanti gayheyya, tathā sati ‘nīluppala’miccādīnampi vattabbatā āpajjeyyāti nāssa tadattha tāpi sambhāvīyate, loke sīhaguṇassa mānavake dassanato upacārena ‘sīho-yaṃ mānavako’ti tagguṇajjhāropopi dissati, tadatthampetaṃ na hotīti dassanatthaṃ ‘tagguṇajjhāropanatthampetaṃ na hotī’ti vuttaṃ, tassa aādisaddassa, tesaṃ titālīsavaṇṇasaddānaṃ vā guṇo aādittādi, tassa ajjhāropanaṃ-titālīsavaṇṇasaddesu vā aādisaddeyeva vā āropanaṃ, tadatthampetaṃ suttaṃ na hotīti attho, tattha kāraṇamāha- ‘atoyevā’tiādi, atoyeva rūpavisesūpalakkhaṇā bhāvatoyo, pakataṃ saddasaṅkharaṇaṃ, yathāvutta vikappantarābhāve ubhayatthamidaṃ siyā, tattha paribhāsatthaṃ na hoti… tallakkhaṇattābhāvā uparivakkhamānattā cāti pārisesamālambiyāha ‘saññāsaññi’ccādi.
在正雅词语训诂聚合时，详述『何处何时何地如何』诸副词，及其标示性词语之说明，指明度量衡及相应语法结构，并论述词义前后相承之条件与派生，通过前例『给予』等词在条件语用中以漏用形态引导后续，说明标志词义依存及词组构造。此外，讨论词首表义词之语法范畴限制，及其词义特指，从所属所属类之考察，连带区分存在与否、来往之义，详言及属格标示缺失影响，语法调整从而指向限定意义。又依各类分析，说明某些修饰语不同场合对词义具体限定差异，举例『蓝莲花』等作说明，论述形态特征“不表特指”的原因，以此避免赋予词语不实义涵。藉由此等分析，欲消弭误用语之殊异，依标准语义与词形统一规范，彰显意义正当性。此外指出如实传达特色，方能令词语语义确立唯正，故立于不偏不倚之定位，指归于上下文语义中无误的适应。言及诸例『狮子具人性』之喻，体现仅凭修饰不必扩展至全部对象，且主张不可强加不实表示，故说『非谓该义』，强调字句含义当依实证妥适解释。“词首表义统摄诸修饰”意，谓此类词语不能为错误附加义。鉴于此，诸错误变化无不基于实况，故两方面皆应成立无误，则无不成立之由，及俟其定义得以明晰而存，阐明语义确知与词形不偏互成，进而规训语用。至此，后续合议有辅言『识分别』等一段为总结论述。
Mariyādāyampakāreca, samīpe vayave tathā;
此指的是约束礼仪场合，及邻近之行为。
Catubbidhappakāroyaṃ, ādisaddassa dissateti.
所谓四种约束施行，乃出于词首表义所显。
Mariyādattho ettha ādisaddoti āha-‘ādimariyādā bhūto’ti, upalakkhaṇattāti upalakkhiyamānānamākārādīnaṃ gahaṇe kāraṇabhāvena appadhānattā, tenāha-‘upalakkhaṇassupasajjanīyabhūtassā’ti, kāriyenāti vaṇṇasaññābhavanādinā, na gunnampi ānayanaṃ bhavati..gunnamupasajjanīya bhūtattā aññapadatthasseva padhānattā, saññāyā bhāveti akārassa vaṇṇasaññāya abhāve, rūpantiti tālīsārūpaṃ, titālīsā+vaṇṇātipadacchedo, titālīsa+vaṇṇātivā, suttāvayavassāpi suttasambandhittā ‘‘byañjane dīgharassā’’ti (1-33) pana vuttaṃ, rassattantu ‘‘dīgharassā’’ti yogavibhāgena, itarathā byañjanaparasseva rassatte dassite titālīsaiti abyañjane padaṃ na sampajjeyyāti viññāyati, itarītarayogacatthe bahuvacanena bhavitabbanti āha-‘ekavacanampanā’tiādi, vippaṭipatti aññathābhāvo, rassa e okārehi tecattālīsakkharānanti sambandho, e okāre hīti sahatthe tatiyā, sakkatānusārenāti sakkate ‘‘sandhi yakkharānaṃ rassā na santī’’ti vuttassa anusārena, kocīti sā sanappasādakacoḷiyabuddhappiyācariyaṃ dasseti, na hiccādiṃ vadato-yamadhippāyo ‘rassāivāti ivasaddo sādhammopamājotako vā siyā vedhammopamājotako vā, yadi tāva vedhammopamājotako, rassadhammassa e okāresva sambhavā tesaṃ dīghakālappavattito te dīghāyeva siyuṃ, yadi pana sādhammopamājotako , tesu rassadhammassasambhavā rassakālappavattito rassāeva te siyunti ‘etthātiādīsu e okārānaṃ uccāraṇakālakataṃ rassattameva hotī’ti, rassakālavantoyevāti evasaddo sogate vaṇṇavinimmuttassa kālassevābhāvā vaṇṇānañca paccakkha siddhattā pamāṇasiddhaṃ pāramatthika me okārānaṃ rassakālavantataṃ dīpeti, atthāti vadato panāyamadhippāyo ‘etthātiādīsu yadi ekārādayo dīghāeva saṃyogapubbattā rassāva siyuṃtathā sati atthāti etthāpi dīghova ākāro saṃyogapubbattārasso iva uccatīti āpajjeyya, tasmā uccāraṇakālakatova rassadīghabhāvo gahetabbo’ti, kaccāyanavuttivaṇṇanā ñāso, taññāpaneti bahiddhā aññesamakkharānaṃ ñāpane, payojanābhāvāti tena sādhetabbassa kassaci iṭṭhassa abhāvamāha, kimettha samudāye vākyaparisamatti, udāhu avayaveti āha- ‘pacceka’nti, aññathā ‘rukkhā vana’ntiādīsu viya samudāye vākyaparisamattiyaṃ ‘‘iyuvaṇṇā jhalā namassante’’ (1-9) iccādikaṃ na sijjhatīti, paccekaṃ vaṇṇā nāmahontīti akāro vaṇṇo nāma hoti ākāro vaṇṇo nāma hotītiādinā, avayaveccādinā vuttiyaṃ avuttepi ‘pacceka’nti vacane sadiṭṭhantaṃ kāraṇamāha, diṭṭhantopanīto tyattho sukhena paṭipattuṃ sakkāti, ettha hi paccekanti avuttepi devadatto bhojīyatūtiādinā paccekaṃ bhuñjikiriyā parisamāpīyate, tenāha-‘na coccate’ iccādi, athavā samudāyepi vākyaparisamā pattiyaṃ sati samudāye pavattā saddā avayavesupi vattantīti ‘samuddekadesadassanepi samuddo diṭṭho, khandhekadesa bhūtāyapi paññāya paññākkhandhotiādīsu viya na doso, teneva vuttiyaṃ ‘pacceka’nti na vuttaṃ, vaṇṇasaddassa guṇādyanekatthattepi pakaraṇato akārādayovettha vuccantīti āha-‘vaṇṇīyati’ccādi, pakaraṇatopi attho vibhajjate, vuttaṃ hi–
此处『Mariyādattho ettha ādisaddoti』为『起首敬意之言』，以『起始敬意已成』而名，谓因承事对所指事物等的把握微细，不易忽略，故曰其为『辨识标记得当者也』。所谓『辨识标记』，是指以形象等显现为因而不失其本质者，故称『辨识标记得当者也』。所谓『作业』，是指以色知觉之生起等为基，非引养品德之善，缘识作业之本性，因缘而生，如是故非以美德为本。就其本质而言，乃因知觉所构色彩之生灭而起辨识标记，亦即色彩之别离，此为三十四色。色相一则指声韵，声韵乃从音长短差别划定，声短语末有音长转换，是音节不生，依语言习惯，以此三十四色为界。但音韵之长短，在不同情况下意义不一。且长短仅在辅音复合而有韵尾时可见，若为元音不复合不生长短之分。以复数形态论定，谓『单数亦与此同』，此是分别取用之理。／音韵中‘rassa’即长元音，依语言规则，辅音相接时此辅助音节不应生起，此类音节不同组合又有多种说法，谓之单音。／由辅音搭配而来三十四字母，当用三种元音之一，此依语法及释义判定。／音韵依存在时间长短区分，长音因发声时间悠久，短则稍短，此为语言自然规律。／佛经注疏中以声音持续时间为别，此依据语法与释典例证反复验证。／因其字音发声时间长短不同，应以发声时间判别语音之长短，不可仅看声波之声音性质。／如是说法依经典、语法反复推证，谓乃措辞准确，意义清晰明了。／语言学上发音时间长称长元音，语法意义亦由此判定。／若起始辅音、韵尾辅音组合发音皆长，则总体音韵为长。／由此可证，语音长短乃得以语法成理。／且有音节组合发声长度区别,长音持续且声韵完整，短音则相对疾速。／此即发音时长影响语义区分之例。／『kaccāyana述曰』：音律及发音学说以三十四字为准。注疏者以举例说明之，但同时指出举例乃为说明方便，不是绝对限制。／此说明与他语音体系之间的通约与区别。／『pacceka』一词有‘分别’义，且不能与普通‘树木密林’等用法混淆；另有解释其色彩不同，发音纯熟，非杂混之意。／其词根及构造准确，具备适用举例和实践应用之理。此处『na coccate』意指不吝啬、能分配。／或於句法中有更深层次语义作用，发音与句法密切相关。／总体而言，不同构词及音变规则影响词义与词性。／此说明语义区分与音韵变化的关系。／『vaṇṇīyati』意指‘应显现’或 ‘应当描述’。／依据语法原则，字词意义随语境共有变化。／上述诸义，举例说明，皆以语言学释疑为骨干。／故注疏强调语义细节，兼顾语言现象和用例。此即言字之细微义用及辨析所在。
Atthā pakaraṇā liṅgā, ocityā desakālato;
词义、文法、标记乃为语言之指标，亦受时空背景约束；
Saddatthā vibhajīyante, na saddāyeva kevalāti.
词义经过细致划分，非仅凭语声本身确定意义；
Nanu jhalādisaññā viya lahusaññaṃ akatvā kasmā gurusaññā katāti codanaṃ manasi nidhāya ruḷhi anvatthavasena dvippakārāsu saññāsu jhālāti ruḷhi saññātthābhāvena vohārasukhamattapayojanā, anvatthasaññā pana tappayojanāpi hoti tadaññappayojanā pīti dassetumāha- ‘eva’miccādi, vaṇṇīyatī attho etehīti vuttamatthaṃ anugatā anugatatthā vaṇṇasaññā taṃ, saddādhigamanīyassāti saddena viññātabbassa, vaṇṇaṃ mūlamassāti vaṇṇamūlako-attho, tassa bhāvo vaṇṇamūlakatā, atthassa vaṇṇamūlakataṃ sādheti ‘sāpi’ccādinā, vaṇṇaṃ rūpaṃ sabhāvo etesanti vaṇṇarūpāni-padāni, samudāyo pādānaṃ rūpamassāti samudāyarūpaṃ vākyaṃ, vibhatyantamatthajotakaṃ padaṃ, padasamudāyo vākyaṃ, sabbañcetamupacārena vaṇṇasaddavacanīyattaṃ gacchati vaṇṇamayattāti sabbopi sammutiparamatthabhedabhinno attho vākyādhigamanīyo vaṇṇeneva viññāyati nāma tasmā yathā vuttamattha visesadassanaṃlahusaññāya na sakkāti tadatthamakārādīnaṃ gurubhūtā vaṇṇasaññā katāti adhippāyo, sammuti saṅketavasena pavatto vohāro, paramattho sanibbāno pañcakkhandho. Ubhohi panetehi bhinno tatiyo koṭṭhāso nāma natthi, tathāca vuttaṃ–
虽言附着特征如声调唤起轻微感受，但为何被视为重度，故为激励用心深思梳理此二重感知。轻感知作为声调启示，是交际愉悦纽带，但轻度感知有其压力之用，适合感知缺失时释怀舒缓。故谓『正是』此义相关，即言明顺意贯通之基础。依此，言语涵义不同层面借助辨识觉知，根植于声韵核心。『vaṇṇīyatī』意为主题意义明确，依据所言。语音乃情理之源，意涵清晰之所本。语言根据深入致知，不仅观色，是语诉之本原。色彩与形态本质上是语言成分主角，合成词之根。词组结构之整体，则为句意核心。每个词本体合作构成句意，每一层次皆具意义条理。意涵使用有效得自结构准备，令通顺传达成为可能。语意细分精准体现于行文指称，确保句义传达之系统。语意及成分合成可兼顾合体意，递进层次各自明晰。语言运用随传达需要明辨精细，义素充实而非空泛。故于文段中复数、单数语言差异皆被详加修正，展现审慎用词。语义交换并非随意，而依据言语环境及力度区别。此强调语言符号与语音结合之学理基础。声韵差异对应语义差别，尤为重要。依义理复现语言表达准确度，乃注疏关注核心。
Duve saccāni akkhāsi, sambuddho vadataṃ varo,
世尊说：有两种真理，
Sammutiṃ paramatthañca, tatiyaṃ nupalabbhatīti.
即约定真理与究竟真理，但不见第三种。
Nanu ca–
难道不是吗——
Appakkharamasandiddhaṃ, sasāraṃ gūḷhaniṇṇayaṃ;
所说者乃是：起止已定，轮回深陷，隐藏难辨；
Pasannatthañca suttanti, āhu tallakkhaṇaññunoti.
又称为明了的存在，其实是以根本性质加以示现。
‘‘Ādayo titālīsa vaṇṇā’’ ‘‘titālīsādayo vaṇṇā’’ti vā vattabbanti na tathā sati sandiddhaṃ suttaṃ siyāti, nanu satthādo maṅgalavacanena bhavitabbaṃ, akāro paṭisedhatthopi hotīti (na) satthādo siddhasaddassopahitattā, atha hotva pubbā jhālādi saññā, saddasādhanamattappayojanattā pana sabbavidhānassa pubbācariya saññāvālametthāti kiṃ punāpi vaṇṇādisaññāvidhānena ganthagārava karaṇenāti saccametaṃ, pubbācariyesu pana gāravaṃ tadanugamanañca dīpetuṃ kāci saññāyopyanvākhyāyante, yajjevaṃ saṃyogasabbanāmalopādayopi saññā pubbācariyehi vuttā vattabbāti nanu bho vuttamevāmhehi’kāci saññāyo ākhyāyante’ti, kintadākhyānadvārena bhavatā tāpi viññātuṃ na sakkāti, kesañci sātthakattopi pativaṇṇamatthānupaladdhito vaṇṇānamadiṭṭhānamakārādīnamanukatiyo ihopadiṭṭhāityanukāriyenātthenātthavantatāya hotevākārādito vibhatti, lopena niddiṭṭhattā panassā assavanaṃ sannikaṃsavacanicchābhāvā saṃhitāyāniddeso, anukkamoti ādonissayā sarāvuttā, tato nissitā byañjanā, saresupi ekaṭṭhāniyā akārādayo bahuttā paṭhamaṃ vuttā ṭhānānukkamena, tato dvijā ṭhānānukkamena, tesupi rassāva lahuttā paṭhamaṃ vuttā, tato dīghā, byañjanesupi vaggā bahuttā ṭhānappaṭipāṭiyā paṭhamaṃ vuttā, tato yakārādayo, vaggesu ca aghosā paṭhamaṃ vuttā, tato ghosā, tesu ca sithilā paṭhamaṃ vuttā, tato dhanitā, tatthāpi appakattā dvijā pañcamā vuttā, tato yaralavā ghosabhūtā ṭhānānukkamena, tato dhanitā sakāraha kārā, tesupihakāro kesañci orasopi hotīti dvijattā pacchā vutto, kehici ‘‘laḷānamaviseso’’ti dvinnamavisese vuccamānepi lipibhedena ṭhānabhedena ca bhinnattā ḷakāro visuṃ akkharabhāvena gahito, sopi ghosabhāvena ṭhānānukkamenaca hakārato paraṃ vutto niggahītaṃ pana sarattādisabbavinimmuttattā sabbapacchā vuttanti akārādīnamayamanukkamo, imassevānukkamassa manasi vipassa vattamānattā titālīsāti gaṇanāparicchedassa dassitattā ca ‘niggahītantā’ti vuttiyaṃ vuttaṃ, pakataṃ sādhusaddānvākhyānaṃ, na vaṇṇīyate, ti saddasaṅkharaṇa saṅkhāta mukhyappayojanābhāvā, kiñcāpi na vaṇṇīyate, amhehi pana kathamakārādīnamayamanukkamo uppannoti sissānaṃ kaṅkhā vicchedappayojanampati anukkamasaddassa atthakathanabyājena vaṇṇito yevāti, karīyante uccārīyante etenāti karaṇaṃ, tattha jivhāmajjhaṃ tālujānaṃ, jivhopaggaṃ muddhajānaṃ, jivhaggaṃ, dantajānaṃ sesānaṃ sakaṭṭhānaṃ karaṇaṃ, payatti payatanaṃ, tampana vaṇṇuccāraṇato abbhantaro bāhiyo ca ussāho, tattha abbhantarapayatanaṃ-saṃvutattamakārassa, vivaṭattaṃ sarānaṃ sakārahakārānañca phuṭṭhattaṃ vaggānaṃ, īsaṃphuṭṭhattaṃ yaralavānaṃ, bāhiyapayatanantu saṃvutakaṇṭhatādi, ṭhānato paccāsattiyā vidhīyamānakāriyasambhavena payojanasambhavā āha-‘ṭhānampanā’tiādi, tiṭṭhanti ettha uppattivasena vaṇṇāti ṭhānaṃ, ‘‘e onama vaṇṇe’’ti (1-37) sutte vaṇṇeti kathanameva vaṇṇasaññākaraṇe payojanaṃ, yathāvuttamatthamaññatra byāpadisati’ eva’miccādinā, tasmā ‘‘dasādo sarā’’iccādo ‘tenā’tiādīsu ‘tena saraiccanena kvattho kasmiṃ sutte payojanaṃ taṃ dasseti ‘‘sarolopo sare’’ccādī’ti evamādinā attho daṭṭhabbo, ñāpeti vaṇṇalopanti ñāpakaṃ, kasmā pana’so cemināva ñāpakena siddho’ti vuccati nanu ‘tadaminādīni’’ti (1-47) suttaṃ dissatīti, (saccaṃ) tathāpi pakārantaroyampi vaṇṇalope dassitoti viññātabbaṃ, evasaddo pana ‘yadi ñāpakena vaṇṇalopo siyā so imināva ñāpakena siddho, nāññenā’ti avadhāreti.
“色彩有四十三种色” 与 “四十三色起始” 等说法固为流传，然若认真思考，原文并非定说如此。盖当以庄严吉祥之语辞进行阐释，虽有反对之说亦可成立；又不宜拘泥于字音规范，而当以教法权宜、辅以前师所示之见解，作为诸行之先导。言归正传，由于色彩及其名称之分类，形成众多差异，故有诸种分解与合并。其内缺失与示现的现象，乃因语言谈辞间断与近义词互相依存所致。此类音韵相通，或形态相似的组合，取名归类时便产生差别。诸韵母之连结，辅音之相继依次排列，初级到较长的构成均循序渐进；再如以举声、浊音、不浊音之分层次对照。此等现象在多种群类声调中反复出现，显示语言结构之复杂调摄。又例如某些特殊辅音“拉拉”（laḷā）之异音，虽辨为不同，实因书写与发音末节异化所致。系声韵相互转化，此乃语音学中常见之现象。借此说明所谓“四十三色”是经由不断音节变化和组合，产生数目确定的教义分类。此乃对本身划分细则之承接与示现，在诠释诸经时尤为重要。因此，凡关于色彩词汇及其转换之系统性分析，乃为本注之真实证明。前贤释以实迹为准，而非仅凭字面形式。故此所谓“四十三色”等名称，并非单纯音义之累积，而是结合教理与语言结构的整体表达。于此，不必拘泥文字，而宜体悟旨意。
2. Dasā前十个字母为元音。
Nanu aādayoti paṭhamantenuvattante kathamettha’tatthā’ti sattamīniddiṭṭhatāti āha-‘tañcā’tiādi, atthavasāvibhattivipariṇāmenāti aādayoti paṭhamantassa‘ādo dasā’tyanena sambandhā sambajjhamāne cādhāratthena bhavitabbanti ādhāratthavasena sattamī vibhattiyā parivattanenāti attho, atthavasā sattamiyā vipariṇāmasambhavāyevasutte avijjamānepi‘tatthā’ti vuttiyaṃ vuttaṃ, ādodasannamanaññatthapavattisambhavato tesaṃ aādayo visayabhāvenapi sakkā parikappetunti vuttaṃ-‘tesu visayabhūtesū’ti, niddhāraṇatthopi yujjateva… vaṇṇasamudāyato tadekadesabhūtāna mādo vaṇṇānaṃ dasasaṅkhyāguṇena niddhāriyamānattā, ādimhi dasa vaṇṇāti vutte avuttānampi avassaṃ vattabbānaṃ ūnapūraṇatthamajjhāhāro hotīti vuttaṃ- avaṭṭhitā niddiṭṭhā vā’ti, ekādīna maṭṭhārasantānaṃ saṅkhyānaṃ saṅkhyeyye vattanato āha-‘dasasaṅkhyāya paricchinnattā’ti, gayhupagānaṃ rassae ovaṇṇānampi kaccāyane viya apariccāgā anūnā, agayhupagānaṃ tadaññesaṃ kesañci sarānaṃ pariccagā anadhikā, dasasaddassa saṅkhyeyya vuttittā dasannampi adhikatavaṇṇānaññattā vuttaṃ-‘dasannampī’tiādi, sayaṃ pubbā’rāja=cittiyaṃ’tīsmā kvimhi antalope samāse ca tadaminādittā niruttinayena vā sarasaddo nipphajjatīti, ‘sara-gatihiṃ sācintāsu’ iccasmā appaccayena vā nippajjatīti dassetumāha=‘sayaṃ rājantī’tiādi.
至于“起始”一词，如初述所言，何以如此理解？此处有七种不同阐释。由“起”为“十”，与“十”为数直接相关，故起始系指十数之基准；意有所依赖，含义也随之改变。由此，因七种分法而生的偏差，遂形成不同阐释，其义虽有异，皆围绕“起”为数数味。即使在缺少明确指示时，亦可凭上下文和语境理解此义。起始之概念与数目相连，同时具备指代与集成之功能。所谓“十种色彩的总合”即为其具体表现。又有说“起始”指由某种联系产生的属性或状态。诸文当中虽有差异，但其核心意旨是一致的，即说明色彩品类的类别成因及其数量归类。故于本处，“起始”非仅字面理解，而应结合整体教义和逻辑来推敲。此段落兼顾色彩系统的成因及其分法，揭示出色彩之教义理念与语言结构间的内在关联。
3. Dvedve两两成对，为同类音。
Teti’ādo’ti sattamyantattā apare dve parāmasati, heṭṭhā viyāti heṭṭhā vuttaṃ atthavasā vibhattivipariṇāmaṃ upameti, atova viññāyamānatthavasena tesu’ti vuttaṃ, tesuti pana niddhāraṇattavivacchāyaṃ tampi sambhavatīti tesaṃ vaṇṇānaṃ majjhe dvedveti dvisaṅkhyāya niddhāraṇatthopi veditabbo, vicchāyaṃ vutti yassa so vicchāvutti-dvisaddo, vicchāvuttitā cāssa savaṇṇattaguṇena dvinnaṃ (‘byāpitu) miṭṭhattā, kamenāvaṭṭhiteti iminā akārādivaṇṇappabandhassa anādikālasiddhaṃ kamasiddhattamāha. Nanu samānā vaṇṇā savaṇṇātyanvatthe savaṇṇasadde sati kataṃ rassadīghānaṃ savaṇṇasaññā siyā… asamānattā etesanti, netadatthivaṇṇappabandhassa kamasiddhattā vacanabalenevāsamānānampi hotevāti, nevampi vattuṃ yuttaṃ‘‘dvedve savaṇṇā’’ti suttassa tādisasāmatthiyasabbhāve visesakāraṇābhāvāti āha‘samānattampanā’tiādi. Tiṭṭhanti ettha vaṇṇā cittajattepi abhibyatti vasenāti ṭhānaṃ kaṇṭhādi, tena katanti samāso, kaṇṭhatātu iti catte pāṇyaṅgattā napuṃsakattaṃ. Pañcamehi vaggapañcamehi. Antaṭṭhākīti vaggānamante tiṭṭhantīti antaṭṭhā, tāhi, yuttassāti brahmacariyā, guyha’ntiādīsu yuttassa. Kecīti aniyamena vuttaṃ, te pana–
“起始”一词，乃指第七种阐释。除此之外，尚有他二种牵引解说，一为下行，一为上行，意指围绕义理不同变迁之说。谓其变化依赖语境说，由此文中有此记载。又其次，关于具体色彩间的分类，存在两数相除，以彰显所属差异。所谓的分折，即通过二分法来辨别此义，用于阐释及论述发展之用。就语概念而言，现今之颜色并非绝对一致，而是由于语义系统中习惯、发声方法和因果关系而产生差异，有些音节可能含有词意的误解或错配。故本处“颜色”一词虽然似乎同义，但细究其语音及意义，实则包含丰富的变化。同时在心识生成时，颜色的概念亦或被错误理解成一致，此非事实。故于此，用语须谨慎区分，以避免误入同名异义或异名同义之误区。此段结尾提到的“止于末段”，乃指语词之末端在语音法则内的音调和韵律调配规范，都是支持变异合法性的证据。整体言之，颜色分类及其语义变化依赖于多维因素，包含语音、心识和教义三方面的综合分析。该理难测，故诸注解措施均以限定规则为依据，以指导修行人正确理解。
‘‘Hakāro pañcameheva, antaṭṭhāhi ca saṃyuto;
「比第五支枝时，当在末端相连；
Oraso iti viññeyyo, kaṇṭhajo tadasaṃyuto’’ti vadanti.
应知其名为『喉骨』，因而称之为喉部所系。」
4. Pubbo前一个为短音。
Vattateti atthavasā vibhattivipariṇāmena vattate, nanu cetyādicodanā, nesadosoccādi parihāro, dosābhāve kāraṇa māha-‘yoyo…pe… patīyate’ti, vuttaṃ samatteti-‘nahi’ccādinā, nanu ca pubbasaddo yamekattā ekaṃ pubbamācikkhati na sakalanti kathaṃ ‘‘pubbo’ti vutte yoyoti ñāyati ‘yoyo pubbo’ti ca vutte ‘tesu dvīsu’ti ettha’dvīsu dvīsu’ti idaṃ kathaṃ sukheneva patīyate tadidamasiddhenāsiddhasādhananti āsaṅkiya tadabhāvamubbhāvīya pubba saddassa vicchāgamakattamavagamayitumāha-‘naceda’miccādi. Taṃyogāti upacāravasenāha, tabbantatāyavāti atthiyatthe appaccayavasena, evamuparipi.
『行』一词本意依其不同拆分、转变而成，但『不是』这类引导词、非此等舍离恶语等除去恶意的原因，故说『此……续住』，又说『不』等否定之词，且一词若由单一音较普遍发音则称为前音，若由两个音所续显不同，如何称作『前』？如说『yoyo前』即谓『yoyo为前』，又说『tesu中二』，此二字如何轻易承续？此为难证之处，或可作为不可证、可证的境界，故不执著其显现，不可取光及欢愉，得以放弃过去音声，欲了知先音分别，乃说『若不……』及否定音等。此为「义理调和」和「因缘相依」的解说，故如此说明。
5. Paro后一个为长音。
Sesamiccādinā‘tesu dvīsūti savaṇṇasaññakesu dvīsu’ iccādi kamatidissati. Lahusaññā rassassa, saṃyogapubbassa rassassa dīghassa ca gurusaññā na vattabbā… uccāraṇavasenevānvatthasaññāti viññāyati, pubbācariyavasena vā ihāvuttāvasesasaññāviya.
由末音及否定音等处说『于此二者中』，可见于声音识别的两相之中带有二义，此处是轻重音的差别，不可依轻微之识、粗重之识、长短音而分别分类，应以发音规律和语义关系定为前导音及其后声。
6. Kādayo第六：ka 等字母。
Kevala byañjanānamatthappakāsattābhāvā sarānamatthappakāsane accantopakārā byañjanāti ‘etehī’ti karaṇattena vuttaṃ, tenāha ‘sarāna’miccādi. Vipubbā ‘añja-byattiyaṃ’tīmasmā karaṇe anappaccaye rūpaṃ, napuṃsakattampissāvagamayituṃ ‘upakārakānī’ti vuttaṃ, byañjanattaṃ diṭṭhantena phuṭayati ‘yathā’iccādinā, yathā odanassupakārakāni sūpādīni byañjanāni, tathā sarānamupakārakānīti adhippāyo, byañjanampana addhamattikaṃ, vuttaṃ hi–
单纯辅音无意义，不能表达义理，除非附以元音偏义，故辅音只是辅佐语音的工具。古来因此以『辅音』为『此诸』之称。又由辅音先前及辅音分界无条件，才能表达声色，及男性假声的语助，故名为「辅助者」。这种辅音就像是辅助细青豆汤的食物配料一样，是辅助元音之音，故称作辅助音，因而此义成理。
Ekamatto bhave rasso, dīgho mattadvayāyuto;
单一辅音则为韵，长韵由两音相连组成；
Pluto timatto viññeyyo, byañjanaṃ tvaddhamattikaṃti.
『语义』者，乃就义理而可知也；而『字相』者，则仅得其半义耳。
Anvatthāti anvatthato, ‘anvatthā byañjanā’ti sambandho.
『随义』者，即『随义而来』之义，故与『字相』连读为『随义之字相』。
7. Pañca第七：五。
Sajātyapekkhāya samudāyavācittepi kādayotī anuvattanato vaggasaddena kakhagaghañādayova gayhanti, pañca parimāṇamassa pañcakovaggo, ‘‘tamassa parimāṇaṃ ṇiko cā’’ti (4-41) ko, sutte ādibhūto pañcasaddo pañcasaṅkhyāparicchedaṃ kurumāno māvasānānaṃ vaggānaṃ bahuttaṃ gametīti ‘pañcakā’ti vuttaṃ, vaggāti bahuvacanato paccekanti viññāyati, vajjenti yakārādayobhi vaggā, paṭhamakkharavasena pana kavaggādivohāro.
由于考虑同类之兼括，即便是表示总称之语，因『咖』等字之类推相续，故以『组』字所摄者，唯『咖、咖哈、嘎、嘎哈、昂』等同组诸字而已。五为其数量，故称『五组』；依『以此为其数量，加后缀「ṇika」，并附「ka」』之规则，经文首出之『五』字，划定五数之范围，遍摄以『玛』字结尾诸组之复数，故称『五组类』；『组』字用复数，知各别而言；诸组排除『亚』字等，而各组之称呼，则依首字，即『咖组』等名。
8. Bindu第八：点号，即鼻音点。
Anekatthattā dhātūna muccāraṇatthopettha gaṇhātīti nipubbā tato kammanti ttappaccaye ññimhi pādisamāse dīgheca rūpaṃ dassento ‘rassā’tiādīmāha, pīḷanatthato niggahanaṃ niggaho, ‘i-ajjhena gatīsu’iccasmā kattari ttappaccaye itaṃ, niggahena itanti amādisa māse rūpaṃ dassento ‘karaṇaṃ niggahena vā’tiādimāha, pacchimapakkhaṃ sādhetumāha-‘vuttaṃ hī’ti.
由于词根含义繁多，此处亦取其『发声』之义——前加『尼』，由彼词根加业格后缀，再于『tta』后缀及『ñña』字加入『ā』等合成，以展示长音之形，故说『短音』等语；由『压制』义而生『制止』，『制止』即『尼嘎哈』；由词根『i』（属『行进』类），加主格后缀『tta』，得『伊』字；显示以『制止』与『伊』字合成之形，故说『以制止为手段』等语；为成立后一说，乃引证云：『如此已说。』
9. Iyu第九：i 与 yu。
Catthasamāsoti itarītarayogadvandasamāso. Atteti muni saddādivacanīye atthe, namatītīmassetaṃ kammaṃ,
『此处之复合词』即交互关系之并列复合词。于『意义』处，即可以『牟尼』等语表达之义；凡『趋向』此义者，此即其业。
Yaṃ sabbavacanaṃ sabba, liṅgaṃ sabbavibhattikaṃ;
凡统摄一切格位语之『萨巴』，遍通一切性别，具足一切格位变化；
Taṃ sabbatthe namanato, viduṃ nāmanti tabbidū.
对此，普遍顶礼者，谓之知者谓名为折服。
Idha nāmasaññāyābhāvepi anvatthabalāyeva nāmasaññā siddhāti (āha) ‘anvatthabyapadesenā’ti, syādyantapakatirūpanti paccayā paṭhamaṃ karīyatīti pakati, sā eva rūpanti pakatirūpaṃ, syādyantassa pakati rūpaṃ munisaddādi syādyantapakatirūpaṃ, atthavantamadhātukamappaccayampāṭipadikaṃ, padaṃ padaṃ pati paṭipade, paṭipadaṃ niyuttaṃ pāṭipadikaṃ. Visesanenāti sutte ‘namassante’ti vuttena ivaṇṇuvaṇṇānaṃ visesanena. Ākhyātassāti pacatiādino. Ādimajjhavattinoti inda udakasaddādīnaṃ ādo, pakhumādīnaṃ majjheca vattino. Padesesūti ‘‘jhalā sassa no’’ti (2-83) ādikesu suttappadesesu, aniṭṭhapasaṅga (saṅkaṃ) nivattetīti sambandho, aniṭṭhappasaṅgonāma pacati-inda (udaka pakhuma) saddādīna manta ādimajjhabhūtaivaṇṇādīnaṃ jhalasaññā vidhāya tato parāsaṃ sādi vibhattīnaṃ ‘‘jhalā sassa no’’ti (2-81) ādīhi ‘no’ ādesādimhi kate ‘pacatino, indano, udakano, pakhumano’tiādi rūpappasaṅgo, nanucādiādi codanā. Vattabbanti sutte vattabbaṃ. Byāsaniddesenāti asamāsaniddesena. Tadayuttantiādi parihāro, tanti taṃ codyaṃ, satihītiādinā ayuttattaṃ samattheti, dvīsuttaresu yogesūti uparimesu ‘‘pitthiyaṃ’’ ‘‘ghā’’ti dvīsu suttesu. Itthiyanti idanti ‘‘pitthiya’’nti sutte itthiyanti idaṃ padaṃ. Vaṇṇavisesanaṃ siyāti ‘‘pitthiya’’nti sutte ‘iyuvaṇṇā’ti anuvattanato ‘itthiyaṃ ivaṇṇuvaṇṇā’ti evaṃ ivaṇṇu vaṇṇā ‘‘gho’’ti sutte ‘itthiyaṃ ā’tievaṃ avaṇṇassa ca visesanaṃ bhaveyya. Vaṇṇavisesane virodhamāha ‘evañce’ccādi, nāmassanteti asamāsaniddese tvavirodhamāha- ‘byāse’ccādi. Sakkānāmavisesanaṃ kātunti dvīsu suttesu itthiyantiādinā vakkhamānakkamena. Nāmassa anto nāmantoti samāsassa uttarapadatthappadhānattā samāse guṇībhūtassa nāmassa itthiyanti idaṃ visesanaṃ kātuṃ na sakkāti adhippāyo, vacanamantarenāti pāṇiniyānamiva ‘‘yathāsaṅkhyamanudeso samānaṃ’’ti (1-3-10) suttaṃ vinā, samāsaṅkhya etesanti samasaṅkhyakā, itisaddo ādyattho, tena–
此处谓：即使在无名称识的情况下，名称识亦能成立，真如名称识于无名际发生。此谓“无名之详述”，谓应当以终止因缘为首要因缘施之，故终止相即为详述相。详述相则为名称之相，终止相是详述相，如智者语声等终止相，具含义性之中法因缘，逐句而行，层层相续，步步相连，谓步履相接之行持。所谓详注，由经中“礼敬者”之异称而来。所谓“述者”者，谓如烧炼等事初中终之义。所谓“初中终”，谓如火、水声之始终以及多物之中段。所谓“段”，谓典中所述之语句，其义关系一一环环相扣。所谓“关系”，是经过烧炼印证形成之色音等清净相，于此三段起始及“应断语”等注释均属呼召或证实状况。所谓“应断”，即经中所谓应断之义。所谓“表达法”，谓言语表达之义。所谓“失语”，谓“不当语”。所谓“应当”，谓应当、应学之义。依经论义，“女人”即此语，“此”为此词。色相之异义，当以“如此”等语译。色相异义如“不相符”等义，谓此词不被允许形成所应之修法。名称详细中，诸经以“如此”等词与“不礼”等语相对立。萨咖名详义，于两经中谓“女人”等异称。名称终语谓名称复为名称，亦谓以言法演说之义，无实际调伏于此处。如此便俗谛详注。
‘‘Ālāpahāsalīlāhi, muninda vijayā tava;
「以言语娱戏吵闹，智者尊胜为君临；
Kokilā kumudānī vo, pasevante vanaṃ jalaṃ’’ (260).
鹂鸟莲花似尔辈，栖息于林水之间。」（第二百六十偈）
Iccādiṃ saṅgaṇhāti.
诸句集成如是。
10. Pitthi第十：背后；后部。
Itthiyaṃ nāmassāti ca, ante ivaṇṇuvaṇṇāti ca vutte tesamā dhārādheyyasambandho ādheyyassādhāre pavattiṃ vinā na sambhavatīti ajjhāhāravasena ‘vattamānā’ti vuttiyaṃ vuttaṃ. Ivaṇṇu vaṇṇāti apekkhiya‘visesīyantī’ti bahuvacanametaṃ sambandhassa purisādhīnatāya nāmantīminā sambandhe sati‘visesīyatī’tekattena pariṇamati.
“女人”称名称论又云，终言礼敬方式，彼此乃名称相续结合无间断，若无相续继承则不成立，故乡人称为现传注释曰“现行”。“如此”色谓依据说明，表示中性复数依此关系而成，语法上名词依附人称，名词关系中须转化为单数形“特异”，
11. Ghā第十一：ghā。
Itthiyaṃ nāmassanteti ca vattate. Heṭṭhā sabbattha saññino niddisiya saññāya niddiṭṭhattā tattha viya visuṃ saññino paṭhamamaniddese asanto viyāti dosalesamālambiya codayati nanhace’tyādinā. Tattha setoti vijjamānassa saññino. Kāriyenāti saññākāriyena. Pariharati ‘nāyaṃ doso’tiādinā. Pacchāvuttamattenāti ‘‘ghā’’ti sutte kāriyino ākārassa pacchā vuttamattena. Nacāti ettha casaddo vattabbantarasamuccaye, aparampi kiñci vattabbamaniyamarūpamatthīti attho. Aniyamarūpamācariyappavattito sādhetumāha ‘ubhayathāpi’ccādi.
“女子名目”此说。此中所说的“名”是一切处皆有的被知觉者的观念，因其被显现而称为“名”；由此初未显之处生出，因此具有不和谐之性，可作对恶的依止而激励，诸如“哪里呢”等词即示此义。此处“色”指存在的有形体。作业即指名称所作用。因反对作“此非过”为出。谓“后说的本体”为“嗄”，喻经文中对作义形态的后续说明。此“纳”乃作为语音现象之合成名词，尚有其他语义，是指在规约结构中应依附的音响形式。因不依规约形式而生的语音现象，论中称为“双方皆有”等。
12. Gosyā12. 关于母牛
Āsaddo ābhimukhye, anabhimukhamabhimukhaṃ katvā lapanaṃ kathanamāla panaṃ, tasmiṃ ālapane, ālapanatthe vihito sīti attho.
“非音”指对面向的非面对声音之作，往来交谈及其语句之连续，谓在语音交流中设定之目的。此即“言说”之义。
Iti moggallānapañcikāṭīkāyaṃ sāratthavilāsiniyaṃ · 如是于摩嘎剌那五书复注《义理显明》中
Saññādhikāro samatto. · 想章已毕。
Paribhāsādhikāra
标题“定义章”。
13. Vidhi十三、规定。
Vacanārambhayojanamāha–‘yaṃ visesanabhāvene’ccādi, yanti aniyamena ‘‘ato yonaṃ ṭāṭe’’ti (2-43) ādīsu atotiādikaṃ visesanabhāvena vattumicchitaṃ parāmasati, tenāti vise sanattenu-pādiyamānena yaṃ saddaniddiṭṭhena atotiādikena karaṇabhūtena, yathākathañcitabbatoti ādo majjhe-nte vā sabbhāvato yenakenaci ākārena abhedopacārena akārādivisesanavato nāmādino, tadantatthanti taṃ atotyādi visesanamante, nādo na majjhe yassa taṃ tadantaṃ, taṃ attho payojanaṃ yassāti aññapadattho, vattāyattāti vattuno āyattā… attāvāttano vacane padhānanti, tassāti vattuno, sāti vacanicchā, payogānusā renāti jinavacanānusārena, itīti kāraṇatthe nipāto, iminā kāraṇenāti attho, na sabbatthappasaṅgoti saṃhitādividhimhi sabbattha tadanta vidhippasaṅgo na hoti, tathāhi ‘‘saro lopo sare’’ti (1-26) ettha saroti visesanabhāvena vacanicchāya sabbhāve saroti tatrā’dīnaṃ visesananti yathākathañcisarādisaramajjhasarantānaṃ tatrādīnaṃ lopappasaṅge ‘‘vidhibbisesanantassā’’ti (1-13) sarantassapasaṅgo siyā, na ‘‘chaṭṭhiyantassā’’ti (1-13) antassa… chaṭṭhīniddesābhāvā, tathā sati ‘tatrime’tiādimhi ‘ime’tiādinā vattabbatā āpajjeyyāti payogaṃ nānusaṭā nāmasiyunti na sabbattha tadanta vidhippasaṅgo, tathā ‘‘gatibodhā’’ (2-4) disuttādimhipi ‘gamayati māṇavakaṃgāmaṃ tyādippasaṅgotiādi ca yathāyogamavagantabbaṃ, vuttiyaṃ ‘‘ato yonaṃ ṭāṭe’’ti suttodāharaṇaṃ dassitaṃ, ‘‘narā nare’’ti lakkhiyodāharaṇaṃ.
论及用语起首解释——以“所区别的性质”等起句，意谓其因不守规约，诸如“因此入侵”等句，及其他表达不能谓作限定性状，意在明示。此由所示词义的二重或复合性质，及其文法功能产生，与字首和字尾的融合或不变化有关，故名亦指此终端。结尾处指“正如所说”等句中“众多之中”以及全体的、由某一形式所变化产生、不可分割的情况，皆为此终端名义。末尾说明依上下文所用之形态差异，如“断舍离”的“舍”等不同的词尾。规约中未规定二合词间断形式，故无断句之理。诸如“归处”等词组如词义所说，无论顺序变化，文法关联皆有，根据经文“一切消失必消”等句，谓‘尽’为形态差异。文法中的“三性”差别，包含此范畴。由句首“此则意味着”，用法多变复杂。指称语法与义理之间、辞句变化的关系，并以Pāṇini语法规则为依据说明不同用法的合理性，例证以《经》中相关句子，探讨字首与字尾如何结合并互相影响。并解释因语义的不同导致的用法差异，分析字音及判辨方法。举例有古代印度语文法用语及圣典解释，涵盖音韵、形态与词义的微妙关系，论证其合理性。文末指出用词目的与限制，及文法传统传承体系，强调此用法不可随意更改。此部分是极为细腻的文法训释，用以规范注解语言的使用，确保释义严格符合传续之规范与实用。
14. Sattadhī十四、七种。
Vacanaphalamupadasseti‘yatthe’ccādinā, yattha yasmiṃ ‘‘saro lopo sare’’tyādike sutte, sattamiyāti ‘sare’tiādinā sattamiyā, yassāti sarotiādinā niddiṭṭhassa, kāriyaṃ lopādi, sambandhā visesāti saretyādo opasilesikamadhikaraṇaṃ, tañcopasilese bhavamadhikaraṇaṃ pubbassa vā paraṃ siyā parassa vā pubbanti pubbaparopasi lesassāvisiṭṭhattā pubbaparānaṃ sambandhassa avisesā, parassāpīti na kevalaṃ pubbasseva, satītyasmiṃ atthe jotanīye sattamī saṃsattamī santasaddassa samādesena, sattañcetyādivacanamevaṃ sati ghaṭate, santi vā santasaddatthe pādi, sutte avuttepi vuttiyaṃ ‘niddese’ti vacane kāraṇamāha-sattañcā’tiādi, niddesamantarena sattaṃ na sambhavatīti sambandho, sattamiyā niddese satiyeva taṃ sambandhāya sattāya sambhavo, aññathā kimaññantassā patiṭṭhāti adhippāyo, pubbasaddassa sambandhisaddattā kinnissāya pubbattamiccāha-‘sattami’ccādi, tanti ‘‘saro lopo sare’’ti suttaṃ, ukārassāti ‘veḷu’iccatra ukārassa, pubbassa…pe… karitvā taṃmanasikatañcodanaṃ dassetumāha-‘tamaha’nti ccāditi evamettha sājjhāhāro sambandho veditabbo. Pubbassāti sattamī niddiṭṭhato pubbassa, anantarassāti abyavahitassa, vuttaṃ kiñci natthīti sambandho, ayamadhippāyo ‘‘tasminti niddiṭṭhe pubbassā’’ti (1-1-66) pāṇiniyavacane ‘‘disirayamuccāraṇakriyo nisaddopyaya miha nerantariyaṃ joteti, tattha‘nirantaraṃ diṭṭho’ti pādisamāse kate phuṭamevānantaramuccāritetyamattho-vagamyateti ‘‘pubbasaddassa byavahitepi payogadassane byavahitepi kāriyaṃ pappotī’’ti bhassakārādayo vaṇṇenti, iha tādisavacanābhāvena vaṇṇādi byavadhānepi siyā’’ti, sareccādiparihāravacane-dhippāya mubbhāvayati ‘yadipi’ccādinā, mathurāya pāṭaliputtakassa cāntarāḷe gāmādīnaṃ sabbhāvā byavadhānepi pubbasaddassa pavattiyā diṭṭhantamāha-‘mathurā’ iccādi, yasmā sareti opasilesikādhāre sattamyantaṃ padaṃ, tasmā byavadhāne saralopo na hotīti evaṃ saṅkhepabyākhyānena vuttiya mattho veditabbo, na kevalaṃ sareti etthevāti āha- ‘kāriye’ccādi, opasilesikeyevādhāre bhavatīti seso, kāraṇamāha-‘vatticchānhavidhānato saddassā’ti, vattuno yā icchā vacanicchā tassā anutūlena vidhānato atthassa kathanatoti attho,yena hi yamatthaṃ vattātidhātumicchati satīpyabhidhānasā matthiye na tato-ññamatthaṃ saddobhidadhātītyadhippāyo, vatticchā vasāye kāraṇamāha’vatticchāpi’ccādi, vattuno suttakārassa icchā vatticchā, kathamupadesato vatticchā-vasīyate’ kathañca sāmatthiyatoti āsaṅkiya tamupadassetumāha-‘atocetyādi, ato vakkhamānakāraṇā upadesato vasīyateti sambandho, kintaṃ kāraṇa miccāha-‘yasmā’iccādi, anvayasaddenettha gurupārampariyo-padeso vivacchito, yasmā kāraṇā anvayo gurupārampariyo padeso gurukulamupagamma pañhakaraṇādinā anvicchīyate gavesīyati, ato kāraṇā guruparamparā gataupadesato vasīyatoti attho, sāmatthiyato-vasāyappaṭipādayitumāha- ‘sāmatthiyampi’ccādi, sāmatthiyampi vuccatetiseso, laghunopāyena saddānamupalakkhaṇe pavattīti byavahitanivattiyā vacanantaraka-raṇamanupannaṃ , upapannaṃ vacanantarakaraṇaṃ, tassa ca opasilesikādhāra mantarena aññathānupapattiyā ādhāravisesappaṭippattīti idamettha sāmatthiyaṃ, ādhārantareccādinā yathāvuttaṃ sāmatthiyaṃ vibhāveti, ādhārantarepīti sabbattha pāṭho dissati, pasaṅgābhāvato atthanta-renāpi ādhārantarepi opasilesikādhārepi vacanantarappasaṅgo siyāti sambandhasambhavā opasilesikādhāranissayanepi ānisaṃso na dissatīti samuccayatthenāpi natthi payojananti vajjetabbo yampi saddoti, nanu kimevaṃ vaṇṇīyate pubbasseveti vacana mevopasilesikamadhikaraṇaṃ viññāpayati… tattheva pubbaparatta sambhavāti yomaññate, tassesā kappanā na saṅgatāti dassetumāha-‘pubbassāti’ccādi, ayuttatte kāraṇamāha-‘sāmīpikepi tassa sambhavā’ti, ‘gaṅgāyaṃ ghoso’ti vutte ghoso gaṅgāyaṃ pubbo vā paro veti gammamānattā sāmīpikepyadhikaraṇe pubbaparattassa sambhavāti attho, etāvavuccateti pubbasseva hoti na parassāti ettakameva vuccate, tathāca vakkhati-‘kinta’ntiādi, adhikaṃ byavahitanivutyādi na vuccateti sambandho, ādisaddenettha chaṭṭhīpakappanā gahitā, chaṭṭhīpakappanāpi sāmattiyā katāti sambandho, pakappanaṃ pakappanāvidhānaṃ, evaṃ maññate ‘pāṇiniyā ‘‘chaṭṭhīṭṭhāneyogā’’tyato (1-1-49) ‘‘tasminti niddiṭṭhe pubbassa’’ (1-1-66) ‘‘tasmā tyuttarassa’’ iti (1-1-67) paribhāsāsuttadvaye chaṭṭhīgahaṇamanuvattiya ‘tasminti niddiṭṭhe pubbassa chaṭṭhī’ ‘tasmātyuttarassa chaṭṭhī ti chaṭṭhīpakappanaṃ paṭipādenti ‘yasmiṃ sutte chaṭṭhīniddeso natthi, tattha chaṭṭhīpakappanāyathā siyā’ti, idha pana vacanantarābhāvepi yattha chaṭṭhīniddeso natthi, tattha sāmatthiyeneva chaṭṭhīpakappanā siddhā’ti, sāmatthiyamupadasseti ‘sattamīniddese’ccādinā, aññavibhattiniddiṭṭhopi paṭipajjateti sambandho, kāriyayo ganti kāriyasambandhaṃ, yathā ‘‘vagge vagganto’’ti etthānuvattamānaṃ niggahīta’ntidaṃ chaṭṭhīyantaṃ viññāyate, kathaṃ vaggetesā sattamyakatatthā ‘‘niggahīta’’nti (1-38) pubbasutte katatthatāya paṭhamā vibhattiyā chaṭṭhīvibhattimpakappeti sattamiyaṃ pubbasse’ti tathetyavagantabbaṃ. Etāva vuccateti vutte idanti na viññāyateti āha ‘kinta’ntiādi, yadāhiccādinā pariyāyapasaṅgakkamaṃ dasseti. Kimidamuccate pariyāyappasaṅge niyamatthaṃ vacananti nanu pubbaparānaṃ yugapaduppattiya mācariyavacanappamāṇenāppaṭipattiyaṃ vijjhanatthaṃ vacananti kasmā nocca teccāha- ‘yugapadupasiliṭṭhāna’ntyādi, yugapadupasiliṭṭhānamasambhavoti sambandho, kutoccāha-‘aparassūpasilesikassābhāvato’ti, atoti yugapadubhinnampattiyā abhāvato, vacanaṃ ‘‘saro lopāsare’’ccādikaṃ (1-26) suttaṃ.
对词尾含义之进一步揭示，如“某处”及“某物”的详细用法，解释诸如“尽”与“终”的意义，依据经文“所有消失必消”等句子，联系语言结构及词义之彰显。论述有关词尾的各层文法功能及其在句法与语义上的作用，包括诸多用例对比说明。尤其分析古典语法中词尾的形态变化和文本中词义的关系，从字形、文法、词义的多重层面展开深入解析。探究语义连贯与文章的句意联系，说明为何某些语尾和词性变化符合或不符合预设规则，揭示语法传统传承的严密结构与细微差别。探讨了语音、形态、语义三个界面的互动，体现了训诂书的精细与严谨，意在确保解释准确无误，并满足法义传递的深层要求。
15. Pañca十五、五。
Avadhibhāvenāti ‘ato’ccādinā avadhittena, yassāti yo ādino, kāriyanti ‘ṭāṭe’ādikaṃ, pubbaparāpekkhattenāvisesāti yathā- ‘gāmā devadatto’ti vutte so tato pubbo parogeti viññāyatītyavadhibhāvassa pubbaparāpekkhattenāviseso, tathehāpi ‘‘ato yonaṃ ṭāṭe’’ti (2-41) vuccamāne ato pubbesaṃ yonaṃ athavā paresanti pubbaparāpekkhattenāvadhibhāvassāvisesāti maññate, pure viyātyanena sattamiyanti ettha vuttaṃ niddesavacane kāraṇamatidisati, vuttiyaṃ ‘narānamere’ti ettha apavādavippaṭisedhe satiparattā ṭāṭeādesānaṃ pavattiṃ ‘‘ādissā’’ti ettha vaṇṇayissāma, atha kimiminā vacanena nanu yato yattha pañcamī niddeso tattha sabbattha ‘‘mānubandho sarānamantā paro’’ (1-21) tyato ‘paro’tyanuvattetuṃ sakkāti tassānuvattitassa yonamiccanena sāmānādhikaraṇyā‘paresaṃ yonaṃ’tyayamattho viññāyate, tato pubbesaṃ pasaṅgoyeva natthīti, netadatthi, paroti tyanuvattamānaṃ ‘ato’ti pañcamyantena sambajjhamānaṃ na koci vāretā atthīti parato-kārato pubbesampi yonaṃ ṭāṭeādesā pappontīti vacaneneminā bhavitabbamevāti dassetumāha-‘vacane’ccādi, evañcarahi tadevodāharitabbaṃ, kiṃ ‘narānare’ tyudāhaṭanti ce, nesadoso, aññadatthaṃ kārīyamānamihā-pyatthavantaṃ hotīti, pubbako parihāroti byava hitanivattiyā pubbasutte vutto ‘‘saretopasilesikādhāro’’ti parihāro, na sambhavatīti iha sattamiyā abhāvā na sambhavati, vacanānantaranti pāṇiniyānaṃ niddiṭṭhaggahaṇamiva byavahitanivattiyā suttantaraṃ, te hi ‘‘tasmātyuttarassā’’tyettha (1-1-67) niddiṭṭhaggahaṇamanuvattiya tena pubbe viya byavahitanivattimpaṭipādenti. Anantaretivacanā paccāsattiyā nissayanaṃ viññāyate, katatthatāyāti vacanā jātiyātyāha- ‘paccāsatyā jātiṃ sannissāyā’ti jātiṃ sannissāya paccāsatyā karaṇabhūtāya nivattimāheti sambandho, iminā paccāsatti ñāyabyāpanañāyajātipadatthabyattipadatthesu paccāsattiñāyo jātipadatthoceha nissīyateti dasseti, na hi kevalaṃ jātiṃ nissāya byavahitanivatti vattuṃ sakkā, tathāhi yadettha paccāsattiñāyo na nissito, tadā byāpanañāyena byavahite cābyavahite cāsajjatīti jātiyā nissayane satyapi byavahitepi byāpyamānā jāti kena nivārīyate nāpi kevalaṃ paccāsattinnissāya byavahitanivatti vattuṃ sakkā, tathāhyasati jātisannissayena byattinissīyate, byattiyañca padatthe paṭilakkhiyaṃ lakkhaṇaṃ pavattatīti paccāsatti ñāyanissayanepyabyavahitampati yaṃ lakkhaṇaṃ bhinnaṃ tadabyavahite pavattaṃ, yampana byavahitampati bhinnaṃ lakkhaṇaṃ, tañca vacanappamāṇato mābhavatvassa byatthatāti byavahitepi pavattate, tasmā ubhopi nissāya nīyāti. Visayadassanappasaṅge visayidassanamatthabyattikāraṇanti vākyantogadhapadānamatthampaṭhamaṃ dassetvā pacchā samāsādikaṃ dassetuṃ ‘kato’tyādikamāraddhaṃ, jātilakkhaṇoti abyavahitattajātisabhāvo, ‘osadhyo’ti ettha sakāre akārā parassa dhakārena byavahitassa yossa viyāvasesānampi sabbhāvato vuttaṃ-‘yoppabhutīna’nti, jāti sāmaññaṃ, yāvati visayeti gavādike yattake visaye, kāmacārato visaya parisamattiyā diṭṭhantamāha-‘taṃ yathe’ti, bhojayetīti ettha bhojayeitīti padacchedo, katohi jātyattho kasiṇoti yasmā sakalo brāhmaṇa jātisaṅkhāto attho parisamatto, tasmāti attho, idaṃ vuttaṃ hoti- ‘yāva diṭṭhambhojaye’ti vutte santāya sāmaññavutti brāhmaṇasaddappayogasāmatthiyā paccekambhojanakiriyā katā nāma hoti, yato kasiṇopi jātyattho parisamatto nāmāti. ‘‘Byañjane dīgharassā’’ti (1-33) sutte byañjaneti sattamī pubbassa dīghādividhimhi caritattā ‘‘saramhā dve’’ti (1-34) ettha saramhāti pañcamyaka tatthā, tato pañcamīniddesassa balīyattaṃ, tato ‘‘sattamiyaṃ pubbassa’’ ‘‘pañcamiyaṃ parassā’’ti dvinnaṃ parassa samuṭṭhāpane ‘byañjane’ti sattamī parassa kāriya yogitāya atthato vibhattivipariṇāmena chaṭṭhībhāvena pariṇamatī… dvinnaṃ suttānaṃ vippaṭisedhe parassa balī yattāvāti etādisasāmatthiyasabbhāvato vuttaṃ-‘chaṭṭhīpakappanāpi pureviya sāmatthiyā’ti.
“限定义”是说以“因此”等词为起点限定，因前后关系而特殊使用，如《经》中“村庄·天子”（gāmā devadatto）一语暗示该处之前后的语境关系，即谓受前后依存影响之限定。类似地，“因此入侵”等句中，“因此”是与“之前”或“其他”相对的限定标记，示出先后和依存关系。文中解析前后词语的依赖与关系，说明该语法结构中词义和形式如何结合，脱离则无法成立。借用经文例证，论证如何同时满足语言运用的严格规范与灵活表达。并说明此种语义关系对语句成立的重要性，分析语法规则在不同层面保持连贯性、明晰性的作用。更进一步指出，若脱离上下文依赖，语句及用法无意义，故强调整体语境与词义的不可分割性。最后以经文例证和古典文法标示强调词义、词尾变形与序列间依赖的精细配合及其在巴利语解释中的重要地位。
16. Ādissa16. 指示
Kiñci antassa sampattanti yaṃ ṭānubandhamanekavaṇṇaṃ na hoti, taṃ ‘‘chaṭṭhiyantasse’’ (1-17) tyantassa pattaṃ, kiñci sabbasseti ‘‘ṭānubandhānekavaṇṇā sabbasseti’’ (1-19) ṭānubandhamanekavaṇṇañca kāriyaṃ sabbassa pattaṃ. Yadantabhāvikāriyaṃtyādinā vacanaphalamupadassento ‘chaṭṭhīyantasse’tīmassāpavādo yaṃ yogoti dasseti, tassāyama pavādo hotu ṭānubandhādikāriyaṃ kathanti āha-‘ṭānubandhe’ccādi, vippaṭisedhāti apavādavippaṭisedhā, ‘‘chaṭṭhiyantasse’ti hi ussaggo, tassāpavādā ‘‘ādissa’’ ‘‘ṭānubandhānekavaṇṇā sabbasse’’tyete, ‘‘ādissā’’tīmassāvakāso ‘terasā’ti, ‘‘ṭānubandhānekavaṇṇā sabbassā’’tīmassāvakāso ‘esu, anenā’ti, ihobhayampappoti ‘‘ato yonaṃ ṭāṭe’’ (2-41) ‘‘narānare’’ ‘‘atena’’ (2-108) ‘‘janenā’’ti (tattha) ‘‘ṭānubandhānekavaṇṇā sabbasse’’tīdampavattatīti tesamapavādānaṃ vippaṭisedhā sabbādeso bhavati. ‘‘Chaṭṭhiyantassā’’ti dasasadde-ntassa pattopi tadapavādattā ‘‘ādissā’’tiādibhūtassa dakārassa hotīti āha ‘dakārassaro’ti.
凡属内在的种种关系，谓这多样的附属联结并非某一事物所独有，称为“第六内在者”（chaṭṭhiyantasse）（1-17），所依止之物则谓之“必须者”。凡属所有者，则称“诸种附属皆属所有者”（ṭānubandhānekavaṇṇā sabbasseti）（1-19）。此多样的附属联结与所属都是所有的依止。《内在者须断者》的所依止乃即此义。至于以“内在者必须者”为重心的反对论断，说法示现欲达到否定的目的，此类反对便称为“附属关系等者”的反对。此处谓“内在者”等即是开端，而反对则为不依止之论。所谓“内在者必须者”为开头，反对者自言“附属关系多者皆属所有者”两端，开端处即谓“十三”，所有者谓“这十三”，此即表示“附属多者皆属所有者”二端的接续关系，由此可知二端互相包含。以此类推“因何此部诸人”即“内在者之多者皆属所有”，故该等反对的正邪否定相反，皆成一境界。“第六内在者”，十字字句针对自身及其反对者的词源，谓“开端”字根，故称“开端根讫者”或称“开端之末者”。此为《开端之末论》所称之“根字言”。
17. Chaṭṭhī17. 第六格
Kotthonta saddasseccāha-‘antovasāna’miccādi, ‘‘vaṇṇassantassa’’ti (1-1-52) sutte vaṇṇaggahaṇamantavisesanāyopadiṭṭhaṃ pāṇininā-antassa padassa vākyassa vā mābhavī’ti, iha tvanatthakaṃ vaṇṇaggahaṇaṃ byavacchejjābhāvāti dassetumāha-‘so ce’ tyādi, nanu brahmassāti visesanatthena vattumicchito mahābrahmasaddo chaṭṭhīniddiṭṭho nāmāti ‘‘brahmassu vā’’ti (2-194) uādeso ‘‘chaṭṭhiyantassā’’ti antabrahmasaddassa pappoti, tathā sati ‘na hi chaṭṭhī niddiṭṭhassa antaṃ padaṃ vākyaṃ vā sambhavatī’ti kasmā vuttanti, vuccate- na visesanatthenākkhepamattena mahābrahmasaddo chaṭṭhī niddiṭṭho nāma bhavatīti na brahmasaddassa sabbassādesappasaṅgo, mahābrahmasadde vā brahmasaddo atthīti tassāntassa uttaṃ vidhīyate.
关于“开端者”一词，有经文提到“内在者末尾”（antovasāna）等词，（1-1-52）经中闻“色彩之终止”的特指说法，该语义由巴尼文语法学者派生为“末尾词”的句法，故有云“不可非可”，即指出此处“内在者”词以描述色彩取之终止，不应误传。《大梵》一词的特殊用法中，“宰主神”敬称“开端末尾者”，亦即“梵音末词，第六末尾”，故经文有所谓“在第六处末”的命题。因而有人质疑何以末尾词在句中出现？答曰非依特殊梵语语意，故经文称非第六末尾语词。由此推知非纯属形容用法，此意应为契合经文辞法之非限定之末尾语素，乃靠上下文说明而定。
18. Vānu18. Vā 和 nu
‘‘Chaṭṭhiyantasse’’tyanenevāvisesena vānubandhakāriyepyantassa siddhe kimatthoyamārambhotyāsaṅkiya ṭānubandhātyādinā vacanaphalamupadassento ‘bādhakabādhanattho-yamārambho’ti-vadati, tathāhi ‘‘chaṭṭhiyantasse’’tyassa bādhako ‘‘ṭānubandhānekavaṇṇā sabbasse’’ti, tassa ca ‘‘vānubandho’’tyayaṃ yogo bādhakoti bādhakabādhanattho sampajjate, apaiccayamupasaggo vajjane nīvāraṇe, panayane vā vattateti apodyante ussaggalakkhaṇāni vajjīyante nīvārīyante apanīyante nenetyapavādo, suttekadesena suttamevopalakkhitanti antassa‘chaṭṭhiyantassā’ti suttassa apavādo antāpavādo, ussajjate nivattīyatyapavādenetyussaggo, ussaggāpavādakkamo panettha evaṃ veditabbo ‘‘chaṭṭhiyantasse’’tyussaggo, tadapavādā ‘‘ṭānubandhānekavaṇṇā sabbassa’’ ‘‘ukānubandhādyantā’’ ‘‘mānubandho sarā namantā paro’’ti, ‘‘ṭānubandhānekavaṇṇā sabbasse’’tyussaggo, tada pavādā ‘‘vānubandho’’ ‘‘mānubandho sarānamantā paro’’ti.
“第六开端者”之特别性，乃在于内属附属作用终止时的适用。此列诸附属关系及其文本所表目的，谓“障碍及阻止的起因”，如斯释曰。“开端者”的阻碍，即属于“诸多附属皆属所有者”的连结其中。所谓“阻碍”及“羁绊”乃为其对立面，分作阻挠其起和阻止其延续。而该词尾的运用，则旨在阐明障碍性的开启。因此在经内用“第六开端者”指称其语的反对，表现为障碍与阻止之义。综观诸喻类比，经中“第六开端者”的否定用法，乃与阻止等语境相符，并非臆断。此处是明确反对内在对立词义的解释，以诠释“附属多者与所有者”的本义。
19. Ṭānu19. Ṭā 和 nu
Chaṭṭhīniddiṭṭhasseccādinā vacanārambhappayojanākhyānenāntādesāpavādo yaṃ yogoti bravīti, paccekamabhisambandhoti so ṭakārānubandho cādesotiādinā, kassa sabbassa bhavaticcāha-‘chaṭṭhī niddiṭṭhasse’ccādi, nanu ca ṭeādesopyanekavaṇṇoeva dvivaṇṇasamudāyattātyāsaṅkiyāha-‘upalakkhiye’ccādi, anubadhyate payoge asuyyamānepi payojanavasenānusarīyatītyanubandho, upadese yevopalakkhiya nivattatetyanenetaṃ dasseti ‘uccāritavināsinonubandhā’ti, upadese paṭhamuccāraṇe.
针对六处终止词乃是应用于语句开头以说明终止及反对之用，谓此即为正确配合语义之体现，说法为“单独关联”之始及“反对语”之用。《注疏》谓《末端语》等词，实为“辅助配合及对立说法”，故是言语用途说明。至于该等词义是否全面通融，依文本结合上下文解析，得出该语为“非扩散破坏性联合”的连结，且在解释中次序一致，显示语言之协调。特别是语句说明轮廓内，“终止及附属”等意涵显明，故本节经文强调语义的相对协调性及非破坏性联合词义，证明上下句的连贯解读。
20. Ñakā20. ñakā（诸ñaka）
Ādyantāti vutte kathamavayavātyayamattho labbhatī tyāha-‘ādyantasaddānami’ccādi, ādyantasaddānaṃ niyatavayavavācittā avayavassa cāvayavināmantarenā sambhavato sāmatthiyāvayavī lakkhīyati, chaṭṭhiyātyanuvuttito vāvayavāvayavisambandhesā chaṭṭhī, tāya niddiṭṭhassātyayamattho viññāyateti vuttiyaṃ-‘chaṭṭhīniddiṭṭhassā’ti (vuttaṃ), teneva paccayavidhimhi kūppaccayādayo na dosā bhavantīti, atoyevāti tadavayavācittatoyeva, taggahaṇeneti avayavaggahaṇena, katākatappasaṅgittāti otte katepi akatepi vukāgamassa pasaṅgato, bhūyattattā hi ottassa bhūggahaṇe sati katepi otte vukāgamena bhavitabbamakatepi tatova ‘‘katākatappa saṅgī yo vidhi sanicco’’ti niccattā ottaṃ bādhitvā vukāgamo hoti, atha vukāgame pacchā tena na bhavitabbanti āha-‘antāvayave’ccādi.
关于“始终”的用法，如何得知词语成分的变异之义？经文曰“始末词语”乃系指固定的词素变异，即词素之部件可有改变，然由词中外部元件断定其活用关系，谓此为真确活用标志，由此引申为第六内在者。经文解释汲取缘由，举例“牛乳之熟制”喻，指出即使有特殊变异，仍归属于同一种类，“始末”以此标准得以理解。依此看法，“内在者第六”亦即此持续变化及活用所依据，因此解释称其非种差别之异，乃言依照成分变化之常态，是故词形变异并非错误，而是顺其自然成法。至于成分关系之顺序与非因果之否，亦由该节经文字义佐证成立。由是此论旨在明构成成分与其变化规则的稳固合理。
21. Mānubandho21. Mānu 的连结
Yadiniddhāraṇe chaṭṭhī antassāvisesitattā avisesena yato kutoci antato bānubandho paro siyā, na hi dutiyaṃ saraggahaṇamatthi, yenānto visesīyateccāha-‘niddhāraṇa’miccādi, kāraṇamāha-‘sutattā’ti, ‘sarāna’nti sutattāti attho, tena ‘‘sutānumitesusutasambandhobalavā’’ti rundhatītetthadhakārassā numitassa maṃ na hotīti dīpeti, samāna jātiyasseva loke niddhāraṇappatīti hoticcāha-‘tathā hi’ccādi, yathā’kaṇhā gāvīnaṃ sampannakhīratamā’ti vutte avisesitattepi kaṇhāya kaṇhāgāvīyeva patīyate, tathehāpi sarānaṃ majjhe antātyantattena niddhāriyamāno samānajātiyo saroyeva patīyate, tena sarānaṃ yevāntāparo bhavissatīti bhāvo, visesanattoti ‘‘ñilatasse’’ti (5-163) sutte assāti vutte ayameveti niyamābhāvā yassakassaci akārassa ñippatti, tenāniṭṭhappattīti lānusaṅgisseva assāti lassa yaṃ visesanattaṃ taṃ attho payojanamassa ‘‘kattarilo’’ti (5-18) lakārassāti visesanattho lakāro, idhevāti imasmiṃ ‘‘mānubandho’’tiādisutteyeva.
一旦明确第六内在者之特殊性，则从其特殊与非特殊之别来看，假设末尾存在另有者，即不能为第二种集取附属物，因其为限定末者，故称之为“决定者”。其故在于“末尾固定词素”的意涵，谓从生俱来的依存关系，不是人为决定的差别所生。举例如同牛奶熟酪已有结束状态，即便加以限定，仍归属于相类事物并存状态，故“末尾与第二内在者”乃以相应事实为因。进一步释义指出“特殊”一词源“属于末者”的特定位置，而该词的法因关系稳定无误，显示差别性是词性及成分变化中的关键性质。因此，此章经义重点在于解释末尾词素作为词语构成成分的特殊法义，兼说明其制约规范。
22. Vippaṭi22. 转变
Paroti vattate, so cāññādhikyaiṭṭhādyanekatthopi idha iṭṭha vācī daṭṭhabbo, kammabyatihāreghaṇiti kammabyatihāro kiriyāparivattanaṃ bhāvaviseso tasmiṃ ‘bhāvakārakesvaghaṇghakā’’ti (5-44) sāmaññena vihitattā vippaṭisedhananti atthe ghaṇi vippaṭī sedho, tenāha-‘sāmaññe’ccādi, vippaṭisedhasaddassa atthamāha-‘aññamaññapaṭisedho’ti, saṃsiddhiyaṃ vattamānopi sidhi upasaggasambandhe nātthantarepi hotīti aññamaññavirodhotyattho, vippaṭisedhasaddassa loke virodhavācittena pasiddhattamāha ‘tathā hi’ccādinā, kathampana pamāṇabhūtassācariyassa vacanesu aññamaññavirodho sambhavatīccāsaṅkiya ubhinnaṃ sāvakāsatte sati sambhavati nāññathāti ‘dvinna’miccādi vuttigantho pavattoti vattuṃ ‘socā’tiādimāha aññamaññānajjhāsiteti aññamaññenānakkante apariggahiteti vuttaṃ hoti, anubhayatāginīti yo visayekadeso ubhayanna bhajate tasmiṃ anubhayabhāgini visayekadese, sāmaññavisayo dvinnaṃ vidhīnaṃ sādhāraṇo visayo, tattha pavattippasaṅge sati soca vippaṭisedho jāyatīti sambandho, iminā vippaṭisedhassa visayo pavattippasaṅgo visayavisayīnamabhedena sutte ‘vippaṭisedho’tivuttoti ‘dvinna’miccādinā vuttigantho racitoti dīpeti, paro hotī tividhidassitoti iminā yadi niyamo-bbhūpagato siyā, tadā ‘parovahotī’ti vadeyyāti dasseti, pāṇiniyā hi jātiyaṃ padatthe sakimeva lakkhaṇaṃ pavattatīti caritatthattā visayantare dvinnampi lakkhaṇānamappavattiyaṃ paraṃ pacchimaṃ kāriyanti vidhyatthamidaṃ vacanaṃ, byattiyantu padatthe latvādīnamiva pariyāyappasaṅge niyamatthanti paṭipannā, idha pana jātiyaṃ byattiyañca dvinnampi suttānamappavattiyameva vidhyatthamevidaṃ vacanaṃ, na niyamatthampīti paṭipādetumāha-‘tathāhi’ccādi, kāmacārato parisamāpīyateti sambandho, kāmato parisamāpanañcetissā sabbasmiṃ attano gocare avicchedabyāpanena pavattisabbhāvato. Kathampanekassāpi pavatti na bhaveyyātyāsaṅkiya kāraṇamāha‘ubhayampi’ccādi, hisaddo yasmātthe, yasmā ubhayampidamācariyavacanaṃ, tatoyeva pamāṇaṃ, abhimatakāriyavidhāne liṅgabhāvena saddikānumatattā(tesaṃ) vidhīnaṃ vidhāyakañca tasmāti attho. Pamāṇattā dvinnampi appattiyaṃ kāraṇamāha-‘anubhayabhāgimhi’ccādi, yato laddhāvakāsā tato samānabalāti, itisaddo hetumhi, viruddhācāti ettha itisaddaṃ datvā ‘anubhayabhāgimhi…pe… viruddhācāti dvinnaṃ vacanānaṃ pamāṇattā ubhinnampi appavattīti sambandho veditabbo. Samānabalānaṃ dvinnaṃ lokepi virodhittaṃ ekakkhaṇeyeva ubhinnampi kāriye appavatti ca dissatīti diṭṭhantamāha ‘lokece’tyādi, ettha ca pessassa (a)virodhatthino kāriye appavattiriva samānabalāna mubhinnaṃ vacanānaṃ kāriye appavattīti sukheno pamāsaṃsandanaṃ viññātabbaṃ.
『能转者』与『所转者』，以及诸多不同的用法，皆当于此教法中视为其所希欲说者。所转者有作业废止的义，即作业废止为行为的转变，乃至行为特点的差别，在此业力变化中称为“生作之群”之义（《五分律》5-44）。此义依一般规定称为相异，即“群相差别”，故言“根据通常释义”而谓“共异”，此为相违之本义。
当前讨论的相违，因所涉为教法间的相违，即相互矛盾，故称为互相反对。对此新成文中“互相反对”意旨互异不相容，故在经文与论释中称“互相违背”。
现论中示例，谓“为何正法中受有准则的经辞，互相反对，犹疑之处何在？“两种”者此处常见用法，意为一切俱对，非他然。
继之又称“互相不通”，谓互相不通达不相会，不能兼容，故认定互相反对实为法义冲突。且此处为世俗之辩，谓文义相拮据，是为公认。
论者示以巴尼尼法典，“出生语法中，某一标志发生时，其他标志不能同时发生”，依据此法，经文业理所述“双重标志”的情况也是不能共成，即互斥皆理同成非可能也。
此即两种标志不相容，故当明其依正理推察时，二者不可并行。由此说明：这行为的“双重不相容”是因力量相当而无法成立。
又谓此处的二者为因力同等但彼此冲突，二者不可同时成立，故称二者对立不同。这说明因力均等状况下，二者的不相容性甚显。关于世俗上所见的此种冲突，举例示范，谓其在平等势力下必导致实际业果异化无误。
Jātipakkheyeva bhassakārena dvinnaṃ yugapadippattiyaṃ ‘latvādīnamiva’ pariyāyappasaṅgo vaṇṇito, tassāyuttattamupadassento āha ‘nacāpi’ccādi, bhinnavisayattāti dvinnaṃ vidhīnaṃ bhinnavisayattā. Abhinnavisayatte hi pariyāyakappanā yuttimatī, atoca latvādīnamabhinnavisayattampaṭipādayitumāha- ‘latvādayo hi’ccādi, anavayaveneti dhātu mattato vidhānenāvayavabyatirekasabbhāvato sabbadhātupariggahena, yattha yasmiṃ dhātvatthekadese pavattā samānā pavattā santo laddhāvakāsā siyuṃ tassekadesassa parihārenāpi pariccāgenāpi na vidhīyanteti sambandho, latvādīna mekakkhaṇe asambhavā ekasmiṃ kate satītaravacanāna mānatthakyappasaṅgāca pariyāyena bhavantīti yantaṃ yuttanti sambandho. Ihāti imasmiṃ yugapadippattiyaṃ, iha tathābhāvassa kāraṇamāha-‘sāvakā…pe… vacana’nti, tatthāti yugapadippattiyaṃ. Jātiyampadatthe ‘‘punappasaṅgavijānanā siddhaṃ, vippaṭisedhe yaṃ bādhitaṃ tambādhitamevā’’tīmāsamubhinnaṃ paribhāsanampavattiṃ paṭipādento āha- ‘parasmiṃ ce’tyādi, parasminti iṭṭhe, paribhāsanampana ayamattho ‘punappasaṅgavijānanāti dvinnaṃ suttānamekatthappa saṅgasaṅkhāte vippaṭisedhe satiparamiṭṭhaṃ paṭhamaṃ hoti, hontena tena yadītarassa nimittopaghāto na kato tadā tassāpi punappasaṅgo tassa vijānanā siddhanti, vippaṭisedhe yathāvutte sati paṭhamaṃ hontena yaṃ suttaṃ bādhitaṃ tassa punappavattiyā yadi nimittaṃ natthi taṃ bādhitameve’ti. Byattiyampi vidhyatthamevidaṃ vacanaṃ, na niyamatthanti dassetumāha-‘byattiya’miccādi, evaṃ maññate ‘byattiyaṃ paṭilakkhiyaṃlakkhaṇappavattiyaṃ dvinnaṃ sādhāraṇaṃ ṭhānampati yāni vacanāni bhinnāni tesampi niravakāsattena tulyabalattā dvinnampaṭipattiyevasiyā, natu pariyāyappasaṅgo’ti. Byattiyampi yathāvuttānaṃ paribhāsānaṃ pavatti vuttavidhinevāti dassento ‘paribhāsānampi’ccādimāha.
关于语文上的两种用法同时出现，譬如“连缀诸词如 ’如同酥油等语’ ”，这是互为解释或同义的情况。若想区分为并列使用，应说明两者主题的不同。
当论议到“不同主题的分别说明”，谓此为合适的说法，故引入“如酥油等”一词，指其为非部分构成，乃整体概念的兼容体系。
此外，论及“词语构成单位中，各元素独特而不混淆”，断言用语的整体说明不能分割成部分间彼此替代的误解，由此认为“连缀词语为同一整体”是更为适切的用法。
由此证明，此处讲言语成分和义项，若强求分解或分开理解，有碍于整体词义的完整表达，故呼吁应该明白其作为整体的合法性。
在此连缀使用之理中，即“同时发生之义”，即两种语法结构共存互补，故论述以“为共现语”谈论。
并且强调，若不同的语义无法兼顾互相取代，则连缀的用法不可取等。
此即双重用法存在之理，虽异而合并，支持连缀理论，而非割裂诠释。
Jātiyampadatthe ‘‘vattamāneti anti, si tha, mi ma, te ante, se vhe, e mhe’’ccādīnaṃ lakkhaṇānamekamekatthepi vattamāneti anti, vattamāne si tha iccādīnaṃ vākyekadesānaṃ gacchaticcādo gaccha siccādo ca lakkhiye sakimpavattiyā sabbasmiṃ sake visaye paṭhama majjhimapurisekavacanajāti parisamattāti caritatthattā tumhe gacchathāti ettha dvīhi dvinnaṃ purisāna mekakkhaṇe pavattiyaṃ na kassaci, byattiyampi paṭilakkhiyaṃ lakkhaṇāni bhijjantīti sādhāraṇaṃ ṭhānaṃ patibhinnehi lakkhaṇehi dvinnampekatthe-kakkhaṇe pavattiyaṃ na kassaci, tathā vuttanayeneva tiṇṇaṃ purisānamekakkhaṇe pavattiyanti sabbathā appavattiyaṃ sampattāyaṃ vacanamidaṃ, paro hotīti majjhimuttamaṃ bhavatīti adhippāyena ‘yathe’ccādinā vuttaṃ vuttiganthampañhamukhenā haritvā dassetuṃ ‘kvapanā’tiādimāha, nedamudāharaṇamamhaṃ manaṃ bhoseti-yato vippaṭisedhavisayamevedaṃ na hoti, kuto yato ‘‘vattamāneti anti’’ccādippabhutīnaṃ vattamāneti anticcādīhi vākyekadesehi niddiṭṭhānameva pubbaparacchakkānaṃ purisavacanavisesavidhāyakena ‘‘pubbaparacchakkāna mekānekesu tumhāmha sesesu dvedve majjhimuttamapaṭhamā’’ (6-14) tīminā vākyāvayavena tumhāmhasesesu payujjamānesu appayujjamānesu vā yathākkamaṃ pubbacchakkānaṃ paracchakkānañca majjhimuttamapaṭhamānaṃ paccekaṃ dvedve vacanāni yathākkamaṃ bhavantīti ‘gacchatha gacchāmā’ti ettha ekakkhaṇe pavattiyeva natthi, dvinnampana sāvakāsāna mekakkhaṇe pavattiyeva hi vippaṭisedhoti, tathāpi vuttanayena vippaṭisedhappakappanāpi sakkā kātuntīdamudāhaṭaṃ siyāti daṭṭhabbaṃ, imissā pana paribhāsāya nirākulappavatti ‘‘ādissā’’ tīmissā vuttanayena veditabbā, katākatappasaṅgī yo vidhi, so nicco, yotvakateyevāyamaniccoti vuttaniccāniccesu antaraṅgabahiraṅgesu cātulyabalattā nāssa yogassa byāpāro, tathāhi niccāniccesu niccameva balavanti niccāniccānamatulyabalatā, antaraṅgabahiraṅgappakāra(mpana) upari ‘‘lopo’’ti (1-39) sutte pakāsissāma.
关于语序构造，如“vattamāneti”此语，及诸类似结构“si tha”、“mi ma”等，诸标志在句法中代表统一的时间或空间概念。谓此语义在单一时间点上通常不发生冲突。
即使在两个不同人称同时出现的情况，也不会出现语义冲突问题，谓这种多义归属在一般语境下未见违背。
除此之外，论者指出，这种多义或多结构并行出现的用法，是因语境规定及语句层次关系明确，不同语法元素虽不同时间出现，但彼此不构成冲突，属正常现象。
此亦说明：“三个不同人称的联合出现”并不构成语法上的矛盾，而经文也多次用此类结构。
作者特别示现此事义，通过举例如“kvapanā”等词，展示对应语法规则的正确用法，告诫不应简单断为无效或冲突。
由此可见语法结构之间的相互作用，尽管存在多样形态，但其语法规则确保了整体用法的合理性及协调，排除冲突。
最终，论述强调，秉承由传统世代相传的规范，语法结构的多样性是合乎规则的表现，体现了语义合理的连续性。
23. Saṅketo23. 约定
Vacanārambhassa phalamāha-‘anubandhoti yaṃ vuttaṃ’tyādi, vuttiyaṃ ‘‘yonavayavabhūto saṅketo’’ti sāmaññena vuttepi ‘‘bhāsissaṃ māgadhaṃ saddalakkhaṇa’’nti saddalakkhaṇā bhidhānappakaraṇato saddassānavayavabhūtoti viññāyateti dassetumāha-‘kassa’tyādiltuppaccaye lakāro udāharaṇaṃ, pakatiyādi samudāyassātiādivākyassa sāppāyamatthaṃ vivarituṃ ‘evamaññate’ccādi vuttaṃ, keci saddasatthakārāti pāṇiniṃ sandhāyāha, vacananti ‘‘tassa lopo’’ti (1-3-9) vacanaṃ, payogāsamavāyitāti kattāiccādippayoge asamavāyitā appayogitāti adhippāyo, evampissa lopo vaseyo… anupubbo bandhivināsatthoti āhu uccāritapadhaṃsittā anubandhyate vinassatetyanubandhoti imāya sadda byuppattiyāvasena.
关于语辞展开的成果，谓“附带意义”之类解释，《胜义》曰“由词尾结合而成的标志”，此乃音义结合之结果。因此应当知晓，词义的形成依赖于词素及其组合。
且根据巴尼尼法典，诸句子的成分构成标志，乃分析方法，通过解释依赖顺序，相互关联之词素而成。也就是说，词义与语法功能相辅相成。
本段旨在阐述，语义传承与创新必须遵循严格语法规则，借由词素间的逻辑联结，才能表达完整意义，保护语义不致歧义。
又言，语言上之“附加词尾”雖多方组合，然其规范应用确保整体句义稳定，不生混淆。
此处论述完整词义语法生成方式，与词素变异间的关联，说明语言结构严密且系统。
24. Vaṇṇa24. 音节
‘Atenā’ti (2-108) ettha atoti rassabyattiniddeso vā siyā rassajātiniddeso vā sakalanissayabyāpī atthajāti niddesovā, tattha rassabyattiniddese sati buddhasiddhādīsu yatthakatthaci akāro gayhateti neṭṭhappasiddhi… kesañci asijjhanato, rassa jātiniddese pana buddhasiddhādisabbākārantānaṃ lakkhaṇikagavādyakā rantānañcākāro gayhatīti sabbathā iṭṭhappasiddhi, nāñño dīgho byattantarattāti nāniṭṭhappatti ākārato nāssenābhāvā, tasmā atoti rassajātiniddese nissite sabbamidamiṭṭhaṃ nipphajjatīti nātthajāti nissīyate, na rassabyattica, ‘‘yuvaṇṇāname oluttā’’ti (1-29) ādīsu pana rassabyattiyā rassajātiyā vā niddese ‘tassedaṃ nopeti’ccādīsu eoādikamiṭṭhaṃ katthaci bhaveyya, na sabbattha, sabbattha vā bhaveyya ‘vāteritaṃ samonā’tiādīsu byattanta rattā, tasmā sabbathā iṭṭhappasiddhiyā ittajātyādi nissīyate, athavā vaṇṇuccāraṇampati kesañci vaṇṇuppattiṭṭhānānaṃ uccanīcatadubhaya saṃhāravasena vaṇṇavisesuppatti dassanato tesaṃ vasena rassa byattiniddese rassajātiniddese vā vuttanayena iṭṭhāniṭṭhappattiyaṃ sabbathā sabbathā iṭṭhappasiddhiyā ittajātyādi nissīyate, tattha vaṇṇa parena savaṇṇaggahaṇaṃ niyamituṃ vacanamidamāraddhanti ‘sabbatthevā’tiādinā vacanārambhaphalamāha, sabbatthevāti sabbasmiṃyeva suttappadese. Nanu sayañcāti vuttepi pariyattaṃ, na hyaññaṃ rūpā sayamatthi, aññaṃ vā (saya)to rūpanti siddhepyevaṃ sati atthettha paro koci visesoti ñāpetuṃ sañca rūpa’nti vuttikāro āhāti sambandho, rūpassa visesitabbattā ‘sañca rūpa’nti vuttiyaṃ niddisīyamānattā ca rūpanti viññāyatīti ‘sañca gayhatī’ti vuttaṃ, saṃrūpaggahaṇāyāpisaddaṃ karoto-dhippāyo-yanti vattumāha-‘aññathe’ccādi, aññathāti aññenappakārena saṃrūpaggahaṇāya apisaddābhāveti adhippāyo, aññapadattheti aññapadattha samāsavisaye, guṇībhūtassāti appadhānabhūtassākāre kārādino, samāsena vuttattā padhānatū tattepi guṇo bhavati aññapadattho-kārekārādi vidhāya kattā, vidhīyamāno savaṇṇova padhānaṃ… idamatthitāya tappavattiyāti. Nanu vuttiyamapisaddassātthaṃ vadatā sayañceti vattabbaṃ, ‘‘tathā sayamattanī’’ti nighaṇḍuto sayañca-ttākārekārādiñca gayhatītyamattho sambhāvīyatīti codanampanasi nidhāya ‘sañca rūpa’nti vadanto sādhippāyāruḷhaṃ kiñci atthavisesaṃ pakāsetuṃ tathevāhāti dassetuṃ vuttaṃ-‘sayañce’tyādi, ‘‘dhanaññātīsu saṃsaddo, tathāttattaniyesupī’’ti nighaṇḍuvacanato ‘sa’nti attāpi gayhati, ko so saddarūpaṃ sādhāraṇaṃ, ‘sa’nti attaniyampi, kintaṃ saddāna masādhāraṇaṃ saddarūpaṃ, tathā sati attaniyaṃ rūpaṃ nāmāttasaṅkhātasaddasambandhīti āha-‘saṃrūpaṃ saddānamasādhāraṇaṃ rūpa’nti, etañca idantīminā sambandhitabbaṃ, asādhāraṇanti asādhāraṇaṃ saddarūpaṃ, sati sambhave byabhicāre ca visesanassa sātthakatāya asādhāraṇanti rūpaṃ visesatā sādhāraṇassāpi sambhavo vuttoyeva nāmāti āha-‘duvidhaṃ hi’ccādi, kintaṃ sādhāraṇamasādhāraṇañcarūpanti sāmaññena rūpaṃ niddisitumāha-‘tatthā’tiādi, tatthāti niddhāraṇe sattamī, saddānanti sātthakaniratthakānaṃ yesaṃkesañci saddānaṃ, taṃtaṃ saddattādīhi tesaṃtesaṃ buddha aiādīnaṃ saddānaṃ saddattādi, ubhayattha ādisaddena attho saṅgahito, tena sādhāraṇaṃ saddarūpamattharūpaṃ tathā-sādhāraṇanti catubbidhaṃ saṃrūpanti dasseti, catūsupi cetesvasādhāraṇassa saddarūpassevopānaṃ dassetumāha-‘tatthā’tiādi, sādhāraṇarūpabyudāsenāti sādhāraṇarūpassa pariccāgena, upādiyanto rūpameva saddassasaṃ, nātthoti ca dassetīti sambandho, ca saddo panettha ‘idaṃ dassetī’ti heṭṭhā vuttaṃ samuccinoti, asādhāraṇassevopādiyane kāraṇamāha-‘tanta’miccādi, itaranti ye saṃkesañci saddānaṃ saddattādi, parassāpīti aññassa yassakassaci saddassāpi, iti idaṃ, patitaṃ pasiddhaṃ, ettha pana itisaddo hetumhi, yasmā idaṃ yathāvuttaṃ pasiddhaṃ tasmā pubbācariyaparamparāyāgato padesato upādiyantoti pakataṃ, saṃsaddavisesanasāmatthiyena asādhāraṇarūpopādiyanepi asādhāraṇaṃ saddarūpamevopādīyati nāsādhāraṇamattharūpaṃ… iminā vakkhamānakāraṇatā vasenāti āha-‘saddasse’ccādi, āsannaṃ…saddato saddabhāvasā naññattā, vipariyayatoti vipariyāsena anāsanna bhāvenāti attho, cakkhuvisayopi hi attho kathaṃ sotavisayasaddassa na āsanno saṃrūpambhavitumarahatīti, kāraṇantaramāha-‘aheyyattācā’tiādi, aheyyattāti apariccajanīyattā, idampi niccasambandhitte kāraṇavacanaṃ, taṃ saddarūpaṃ, niccasambandhīti nirantarasaṃyogī, vipariyayatoti heyyattā, tathāhiccādinā atthassa heyyattaṃ bodheti, aparaṃ kāraṇamāha-‘asādhāraṇañca rūpaṃ’tyādinā, sādhāraṇo pariyāya saddānaṃ, paccetabbattāti viññātabbattā, idāni kāraṇattayaṃ samodhānetvā imehi kāraṇehi rūpameva saddassa saṃnāma, nātthoti niyametvā dassetuṃ ‘tadeva’ntiādi āraddhaṃ, tadevanti yasmā evaṃ, taṃ tasmāti attho, sarūpappadhāneti ‘‘gossā vaṅa’’ (1-32) tyādo gossātyādike sarūpappadhāne.
在“辞气”的用法中，“如是、长、短”等指称音义，承载词义的同时又具形态变化且相互依存，传统语言学中称为“音相变化规则”。
就“色”的定义而言，强调色法多样性与共存性，说明不同色义侧重点不同，色的多面性体现为多种形态。
论中再从词语对应关系角度出发，区分“共色”“异色”概念，谓共色为同一之法体，异色为差别之表现。
进一步论及“特殊与普通”的区分，谓普通色法涵盖广泛属性，而特殊色法则限制其属性范畴。
故而所谓“色之别异”既包含普通分类，也涵盖特殊附加，体现色法属性多样性与分类复杂性。
学者随即援引废逸刊本相关释义，指出颜色词义表达中各类构造之间的差别及其共存，体现丰富的古代语言观念。
25. Ntu25. Ntu（接尾词）
Ntusutiyā jantvādīnampi ‘‘ntantūnaṃnto yomhi paṭhame’’ (2-215) tyādinā gahaṇappasaṅge jātiyamabhippasaṅgabādhanatthaṃ byattiyaṃ vantvādi sambandhīnamupādānattamidamāraddhaṃ ‘‘vantvavaṇṇā’’ (4-79) ‘‘tametthassattīti mantu’’ (4-78) ‘‘kattari bhūte ktavantu ktāvī’’ (5-55) ti vihitā vantvādayo nāma.
关于否定前缀“nt”和“nnu”的用法，乃指向“非存在”的语法结构，用于强调否定或限制。
语义中用于拆解，指明出生时标识的区别及界限，从而破除语义模糊。此否定结构源于语法规则，能清晰维系词性逻辑。
此段所引例，谓“vantvā”等词乃彼时既定的语法标记，代表着否定及谓词附加用法。
整体段落旨在向语言学层面解说精细语法标记的来源及其相互关系，确保经文语言的规范性及可辨性。
此种说明有助于释经中辨析词义、语法边界，更深层地理解语言表达与文义传承。
Iti moggallānapañcikāṭīkāyaṃ sāratthavilāsiniyaṃ · 如是于摩嘎剌那五章复注《义理显明》中
Paribhāsādhikāro samatto. · 总则章已竟。
Saralopādi vaṇṇanā
『萨拉罗巴』等之注释
26. Saro26. 元音。
Ādhāravisesāpassayananti opasilesikādhāravisesassa nissayanaṃ, opasilesikādhāraṃ vinā ādhārantare gahite sati vacanantaraṃ suttantaraṃ vinā byavahitanivatti kātuṃ na ca sakkāti sambandho, kecīti buddhappiyācariyādayo dasseti, te hi yadi vaṇṇena kālena vā byavadhānepi sandhi bhaveyya tadā sareti nimittasso pādānaṃ niratthakaṃ bhaveyyāti sareti nimittopādānasāmatthiyenānena vaṇṇādibyavadhāne no sandhīti maññamānā ‘nimitto’ccādikaṃ vākyamāhu, tadayuttanti tehi’nimitto’ccādinā yaṃ vuttaṃ, taṃ ayuttanti attho, ayuttatte kāraṇaṃ byabhicārasabbhāvena sāmatthiyābhāvoyevāti byabhicārandassetvā sāmatthiyābhāvandassetumāha-‘avasāne,ccādi, kāriyābhāvepīti ettha na kevalaṃ ‘idameva saccaṃ, sumanā bhavantu athopi’tyādo vaṇṇakālabyavadhāneyeva, atha kho ‘ete na saccena suvatthi hotū’tyādo avasāne ‘pamādo maccuno padaṃ’ tyādo anta bindu saṅkhātanimittantare vā kāriyābhāvepi nimitto pādānassa sātthakatoti apisaddassattho, sātthakatoti bhāvappaccayalopena bhāvappadhānavasena vā vuttaṃ, sātthakattatoti vuttaṃ hoti, aññathā nimittopādānameva sātthakaṃ nāmāti ‘nimitto pādānassa sātthakato’ti na yujjati, ayametthādhippāyo ‘avasāne nimintare vā kāriyābhāvena byabhicārasabbhāvā aññathānupapattilakkhaṇaṃ sāmatthiyaṃ natthi, nimittantubyavadhānepi catthi, yathā’dārunimittaṃ vanopasaṅkamana’nti tasmā vaṇṇakālabyavadhānepi sareti nimitte sati lopakāriyaṃ pappote vā’ti. Luppatīti ‘tatrime’ccādinā kathanakāle na dissatīti attho, adassanamattameva hi lopo, aññathā ‘tatrā’disaddarūpābhāvappattiyā atthappatīti kārittamesaṃ na siyāti, paṭhamāya niddiṭṭho… vuttattā kammassa, sarassāti vadeyya… bhāve khādippaccayena avuttakammattā, ihāti iminā satthantare bhāvasādhanavasena gahaṇaṃ vibhāveti, gantha lāghavo… sarassa lopoti vā lopaṃ pappotīti vā avattabbattā, saroti paṭhamāya niddiṭṭhattā saro lopo nāma hotīti saṅkāpi siyāti āha-‘na ce’ccādi, ihāti imasmiṃ sutte, honticcādopi pubbasaralope hanticcādikampi siyātyāsaṅkiyāha-‘soce’ccādi, ussaggato āgato sambhūto tassa vā ayaṃti ossaggiko pubbalopo , tassa bhāvo ossaggikattaṃ, ossaggikattā pubbalopassa kāriyantarehi paralopādīhi apavādavidhīhi ābādhito eva, so ca pubbalopo hotīti sambandho, ‘‘paro kvacī’’ti (91-27) kvaciggahaṇena pubbaparalopānaṃ tulyabalattābhāvā yathā gamappattito paralopassāpavādarūpattaṃ, ajjhāsiteti paviṭṭhe, na hoti… paralopāpavādena bādhitattā, tehīti paralopādīhi, sabbathā muttavisayo saddhindriyanti, vikappena muttavisayo late vāti.
所谓以特定依据为依止，是指以消除过失作为依据的依止。若无消除过失的依据，而仅凭其他依止，内心念头、语句关系与经文之间便无法圆满相应，亦难以继续运用。释者举例如世尊与弟子等述说，若以文字或时间等的变异作为连接者，则徒增属相之脚，无实用价值，从而他们说“属相”等语句便不相应；此处所谓“属相”等语句所指的内容若不相应，则依止便失其实效。缘于过失普遍背离，依止因而不能产生效力，故曰在终结等时不存在作用。此中不仅是“此即为真，愿无妨碍”等文字与时间变异相关，亦有“诸此非真则不得安乐”等语句。以属相为依止若最终无作用，属相便不能作为有效依止，称为有意义的依止，若无此意义，则不成立“属相为依止”的说法。此说旨在指出，以属相作为终极依据时，因过失普遍背离之故，没有别的产生效力的依据。虽有属相的变异，如“丑相见林中而去”等，依止因属相变化而失效，但这并非全无依止，只因短暂失效而已。所谓“缺失”，是指某时刻不可见，实为仅仅不可见而已，若不然，因无“此处”等语音形式造成义理不成立，此先前已示例说明。故谓一切活动无常，种种因缘不变成绝对法则，语流轻巧，出入不定，乃为无常。故曰“缺失”即减少，或称为衰减。此理以食因缘未生而未起作喻，说明在此时彼理不可现起。以此指出在经中，显现依止时也是非永恒较轻的属性减弱，称为“缺失”或“衰减”。此“缺失”又名“郎波”（lopa），也称“折损”，通指部分降低。所谓“依止”的解除和缺失，说明此处论述的是依止即因缘关系的变易，无有固定不变之理。先前谓“折损”即减少，折损就是断绝，某支流不复存在，由此释义有二：一为疏远一切苦行无益，对断绝的折损无哀伤；二指本末相续语文提示断绝，详见分解注释。“依止”的依止，有时指语文接合、词义紧密联合，谓此处句子结构衔接紧密。谓“非若”“此处”等语似发出催促，含义是“若不如此”。在此经中，即便“若非也”之类，若属相缺失，则存在先前断绝等妙义。所谓反复缺失，热情失退，语意终止等，都说明文句之间紧密相连，非无根之语。属相断灭即所谓“发忧愁”等，是先前折损的延续。所言断损是因着结坏，语意中断，故有断灭的说法，此即为关联内容。故此“属相缺失”是因属相的初始与末尾失去了因缘而后继消失之意，谓词义断绝，故取其义而称“属相断灭”。此断灭和属相折损有紧密相关性，是以推知多处属相折损皆出于同理。所谓“别人处”的属相消失，是指因原有事理消失而产生全新更替之属相，这亦属属相折损中常见的转换过程。至此难词与复杂修辞，旨在说明语义依止与属相关系相互限制，断绝与变异皆为语言连接命题中的重要法则。属相折损及其变异，乃维持经文本义流动与通达的基础，解释其内在机制以应对词义逻辑的复杂变化局面。
27. Paro27. 后续。
Itisaddo idamatthe, kvaci lopanīyo hotīti idaṃ vacanaṃ dīpetīti sambandho, kinti āha-‘payogānusārita’nti, kassāti āha-‘kāriyassa paralopassā’ti, kena hetunāti āha ‘kvaciggahaṇenā’ti, katthāti āha-‘iha imasmiṃ sutte’ti, tenāti tena payogānusāritādīpanena, yathāpayoganti āgamapayogānatikkamena, niccaṃ pakkhevā paralopo siyāti honticcādo niccaṃ, latāvātiādīsu pakkhe vā paralopo bhaveyya, evaṃ maññate ‘‘kasminti atthe kvāti nipphannenāniyamavuttinā aniyamatthasseva visesakato vacane sabbatthevāniyatatthavuttittā kvacisaddo-yaṃ yathāgamaṃ niccamaniccamasantañca vidhiṃ dīpeti, tattha honticcādiko nicca pakkho paralopasseva visayo, latāvātiādiko aniccapakkho ubhayasādhāraṇattā pubbalopassāpi visayoti iminā niccaṃ pakkhe vā paralopo hoti, asantapakkho pana saddhindriyantiādiko pubbalopasseva visayo sabbathānena pariccattattā’’ti, tīsupi cetesu pana pakkhesu niccāniccapakkhesu yevassāpavādarūpatā… pubbalopassa sabbathā honticcādo nivārakattā vā vidhāyakattā vā paralopassa, na tvasantapakkhe… pubbalopasseva sabbathānena dinnā vasarattā, lokaggotiādi tu kvacisaddassa payogānusāritā dīpakattā nicce asantevāpi vidhimhi dīpite paralopena vā nipphajjatīti neṭṭhabyāghāto, evaṃ tāva kvaciggahaṇe sabbathāniṭṭhaparihārena iṭṭhappasiddhi siyā, tadabhāvekathanti tadabhāve virodhamāha-‘aññate’ccādi, pariyāyena bhavantīti kvaciggahaṇābhāve ‘paro’ti suttaṃ siyā tathā sati suttadvayamekavisayaṃ tulyabalañca siyā, tattha vippaṭisedhābhāvā pamāṇabhūtānamācariya (vacanā)naṃ niratthakatā mā bhavīti vārena bhavantīti attho, itīti iminā pariyāyabhavanakāraṇena, pakkheyeva siyāti latāvātiādīsu pubbalope pariyāyappavatte pariyāyena paralopassāppavattito latāvāti pakkheyeva paralopo bhaveyya, honticcādo niccaṃ na siyāti sambandho, tañcāti taṃ pariyāyabhavanañca, kho vākyālaṅkāre, paṭipadanti padampa dampati hoti, nekadesaparihārenāpi, tenāha ‘na katthacī’ti, iminā idaṃ dīpeti ‘‘sabbattha vikappappasattiyā hanti, saddhandriyaṃtyādikaṃ ‘‘na dvevā’’ti (1-28) suttepi hanticcādikañcāniṭṭharūpampi sampajjatī’’ti. Nacevamiṭṭhanti evamidaṃ yathāvuttaṃ vikappavidhānaṃ saddalakkhaṇaññūhi nevābhimatanti attho, tameva sādheti ‘paralopo hi’ccādinā, athā niccapakkhe vā paralope kate-nena pariccattaṭṭhāne ussaggappavattiyā latāva latevāti rūpadvayaṃ sampajjati tasmā payogānusāritādīpakena kvacisaddeneva honti saddhindriyaṃ latāva latevāti payoga sambhavopi, tathāpi aniccapakkhe latāivāti tatiyarūpappasiddhiyā pariyāyena bhavitabbanti parikappeti ‘nanu cetyādinā, atha ‘‘paro kvacī’ti kvaciggahaṇe sati apa(vādarūpa)ttā kathampariyāyappavattīti manasi nidhāyāniccapakkhe pariyāyappavattidīpanatthaṃ ‘‘na dvevā’’ti suttitanti apavāde rūpattayepi pariyāyappavattiyaṃ dosābhāvamāha-‘nāyaṃ doso’ccādi, tathāhiccādinā ‘‘na dvevā’’ti sutteneva pariyāyassāpi dīpitattaṃ sādheti, sā ca ekatthappavatti pariyāyaṃ vinā na sambhavati… ekakkhaṇe pavatyasabbhāvāti adhippāyo, nanu ca kvacābhāve pariyāyappavattiyaṃ yathāvutta dosassevāppasaṅgato mā hotu pariyāyo, bhinnavisaye pana pubbaparalopappavattiyā ‘‘na dvevā’ti nisedhe lateva latāva latāivāti rūpattayaṃ nipphajjatīti codanaṃ manasi nidhāyāha-‘nace’ccādi, tattha dosamāha-‘tathā ca sati’ccādinā, katthaci demiccādo niccaṃ pubbalopasseva, katthaci honticcādo niccaṃ paralopasseva , vikappena vā katthaci yathodakaṃ yathāudakaṃ tyādo pubbalopasseva katthaci itipi iccapiccādo paralopasseva katthaci lateva latāva latāivāccādo pariyāyenubhayalopasseva dassanatoti sambandho, etthaca itipīti vavatthitavibhāsatta dīpanena kvacisaddena paralope kate-ññatra pubba lope sampatte ‘‘na dvevā’’ti etthānuvattamāna kvacānubhāvena niccaṃ nisedhe iccapicceva bhavati. Sambajjhati tesu tesu suttesu. Paricchedoti kammatthavasena ādhāravasena vāti āha-‘paricchijjati’ccādi.
如上所述，这些词句难免有时折损，故称为“部分折损”，此即用语修饰规定。‘依止’或‘连接’指的是某语义关系，接着云‘随用依’，即随事用而宜，具体是说由于上下文语句联系紧密而成立。从何故说‘因果般的折损’？语指此经文中已有所示，谓语义关系在不同上下文片断出现频繁，且时常作为修饰语出现。此为典型现象，与相关词近义对照分析一致，说明用语的衍变在中间规则发展过程中的常态。此处是说经文对某些词语用法并非全然永恒不变，而是出于上下语义关系（尤其是文义折损）的实际需要。由此接着说明某些词语从未违背义理连接原则。在不同语境中，语言的变异是普遍现象，因此订立折损范围的规范，有助辨析词语间理义的正当和偏差。再者，折损虽多为常态，但因上下文结构，某些折损出现仍受约束而非全然任意，因而形成“折损与依止”的辩证关系。称此为‘经中规则所显现’的范畴划定，目的在于指出经文语言结构严谨且透彻，撰写及诠释皆遵循一定系统，非随意断裂。文中又说“若无他法则”，即指若无上述此类连接法和折损法则，词义易紊乱而难以把握。整体思想是强调经文中词义依止机制的规范化及其自洽性，且以多处例证表明折损虽有不同形态，均有其理据与边界。此乃对语言依止及其变异范畴的细致辨析。
28. Nadve28. 非双。
Tatthacāti casaddena bhavitabbaṃ, tathā ca sati aññoññānajjhāsi taṃ yathodakaṃ yathāudakaṃtyādi itipi iccapiccādica saṅgahitaṃ bhavatīti, pubbalope paralope ca pariyāyena sampatte dvinnampi pakkhe abhāve sati kathamidaṃ yujjatīti codeti‘yajjeva’miccādinā, yajjevanti hi ayaṃ nipātasamudāyo aniṭṭhāpādanārambha vattate, evañce gayhatīti attho, tadeti atthato viññāyati, niccaṃ sandhikāriyābhāve kāraṇamāha-‘upasilesā bhāvato’ti, tadeva samattheti īdisesu hi’ccādinā, vattumiṭṭhattāti iminā sannikaṃso vaṇṇāna maddhamattakālabyavadhānā paccāsatti, sannikaṃsassetassa vacanicchāyaṃ satiyeva sandhikāriyaṃ hotīti dīpeti, upasilesābhāvo vāti upasilesābhāvo eva bhavati, nāññathāti adhippāyo, tadabhāvecāti tassa upasilesassa abhāve ca, sandhikāriyābhāve kāraṇamāha-‘kālantarena byavadhānā’ti, kālantarenāti ubhayattha ṭhitavaṇṇāna muccāraṇakālato aññena majjhappatitakālena, sandhi hoteva… sannikaṃsavacanicchāvasena upasilesabhāvato, buddha vīra atthurājaputtaṃ ajarāmaroti chedo, yadipi sabbampetaṃ yajjevaṃtyādinā vuttaṃ kvaci saddappabhāveneva sijjhati, tathāpi pakāro-yampi satthe yojetabbo vāti dassetuṃ vutto.
此处说应依词句原意而行，且应有互相衔接的理解，即“如水般恰当切合”之义。以‘部分折损’和‘全折损’的对立为例，说明两者相应理解时感受互渗且协调共存，文本语义才能圆满融合。若任意破坏这种协调，语义即失和合，不能恰当表达法义。举“限制词”等带有限定色彩的词语示例，说明词义微妙区别需要结合语境与用例统筹分析。文中提到的“时常折损”“配合断绝”等，是指经文本身具有良好的组织逻辑和归纳体系，能依文义合理划分词句的折损情况。所谓“依止缺失”亦复如是，因为整部经文之所以通达义理者，正赖于有序的语义连接和依止机制。且通过“因果依止”的视角分析，进一步说明语句成分间如若脱节，则无法缜密表述诸佛所说教义。此便是经文整体结构的核心：语义连接必须严密且依照内在规则。整体内容是透过对词义折损规律的深入探讨，揭示佛经诠释的隐秘法则，说明此经构造的严谨性及可资信赖之性质。
29. Yuva29. yuva（青年）
Nanu sutte ‘luttā’ti pañcamī niddesā ‘paresa’nti hotu, ‘yathākkamaṃ’ti tu vacanābhāve kathaṃ yathākkamantīdaṃ vuttanti āha-‘same’ccāti, samā saṅkhyā gaṇanā yesu te samasaṅkhyā-uddesino anudesino ca, uddisanaṃ paṭhamaṃ niddisanaṃ uddeso, anudisanaṃ pacchā kathanaṃ anudeso, uddeso anudeso esamatthīti uddesino anudesino, tesaṃ samasaṅkhyānamuddesīnaṃ anudesīnañca, ivaṇṇuvaṇṇāhi uddesino dve, e okārā anudesino ca dveti uddesīnamanudesīnañca ṭhānyādesānaṃ samasaṅkhyā siyā, satiyañca tassaṃ yathākkama mādasā vidhīyante, lokato siddhimupadasseti ‘tathāhi’ccādinā. Ava…pe… e oti paresaṃ mataṃ, vippaṭipattīti viruddhā paṭipatti paṭijānanaṃ, pare ‘‘satipi heṭṭhā vāggahaṇe‘kvacāsavaṇṇaṃ lutte’ti sutte kvaciggahaṇakaraṇato avaṇṇe eva lutte asavaṇṇo vidhi hoti, tato idha na hoti diṭṭhupādāna’’nti vadanti, kvacīti adhikāro idha na hoti mahussavo mātūpaṭṭhānanti, patisaddo ādhārattho, tena samānādhikaraṇo urasaddopīti urasminti nicca samāsattā asakapadena viggahe kate ‘‘asaṅkhyaṃ vibhatti’’ccādinā (3-2) suttena asaṅkhyasamāsoti dassetumāha-‘vibhatyatthesaṅkhyasamāso’ti, ettha pana yuvaṇṇānanti saṃsāmi samīpasamūha vikārāvayavādīsu ṭhānyādesasambandhe chaṭṭhī, tasmā ivaṇṇuvaṇṇānaṃ ṭhāne e oādesā hontīti attho, ṭhānampana tidhā apakaṃso nivatti pasaṅgo ceti, tattha gunnaṃ ṭhāne assā sambandhīyantu ti apakaṃso ṭhānasaddassattho, ‘‘semhassa ṭhāne kaṭukamosadhaṃ dātabba’’nti nivatti ‘‘dabbhānaṃ ṭhāne sarehi attharitabba’’nti pasaṅgo, tesu idha paṭhamadutiyā na yujjanti… niccattā saddatthasambandhassa apanayanavināsā na yujjantīti, tatiyo tu (yujjati)… sutte atthābhidhānāya ivaṇṇuvaṇṇānaṃ pavattippasaṅge tadatthābhidhānāyeva eoādesā bhavantīti.
此处论述‘折损’一词在第五种指示法（niddesā）中的用法，特别指出‘他者’含义以及‘依样顺序’表达方式的关系。所谓‘依样顺序’，是指在讲述序列时，依照特定定义对‘指示’与‘非指示’项进行区分。举例说明诸多数字用语作为顺序标记，配合说话者意图定向指示，合适表达事理。进一步分辨‘指示’和‘非指示’之间的微妙差异，阐明这些语言区分在经中用词的规范化与严密编排。引入多种词汇分析，体现经典中词义范围的界定，及其以‘处所标记’区分词类的方式。此处还指出类似‘不二法门’的语句需从佛教逻辑中理解，避免产生概念冲突。揭示诸如“折损”一词在经文用法上的层次细微变化及其对叙述架构的影响。总之，本段目的是教授如何理解及辨析经典语句中用词的指示功能与其顺序作用，帮助释者对经文结构和意义做出精准把握。
30. Yavā30. yavā（诸yava）
‘‘Sattamiyaṃ pubbasse’’ti (1-14) pubbassa kāriyavidhānato sattamī niddiṭṭhassa paratā viññāyatīti vuttiyaṃ ‘pare’ti vuttaṃ, evamuparipi, parehi iccassa ajjhiṇamutto’ti sādhetuṃ ‘‘sabbocanti’’ ‘‘ajjho adhī’’ti ca suttitaṃ, tesamidha paccakkhātabhāvadassanatthamāha-‘ida’miccādi, abbhakkhānanti imināva siddhanti ‘‘abbho abhī’’ti ca na vattabbaṃ, iti+assa iti ṭhite paralopoti dassanatthaṃ ‘iti assa paralopo’ti āha, anvagamātiādīsu niccaṃ.
此处论述所谓“前后折损”发生的现象，由于经文连贯与用辞惯例，前后节排列与衔接贯通，因此从第七种指示法的角度说明，某一段落后紧跟另一段落的情况。强调文本中“彼此前后相续”关系，及相关词义的演变与对照。以“此言”“彼言”等对比，说明不同段落因果报相续之理。引述“无年老无老死”等经典用例旨在突出依止逻辑的严密。关于“折损”观点的阐明，是在论证词义变化在法义流转中的规范性。并指出此类话语并非偶然而为有定式，屡见不鲜且必然产生。由此说明经典语言的细腻与生动，能体现时代语境及修辞习惯的结合。同时提醒当今释者对相关词汇熟悉度的重要，避免解释上的偏差。亦体现经文的系统化组织形态，便于对经义的清晰分离和分层理解。
31. Eo31. eo（诸e）
Puttā me+atthi, asanto+etthāti padacchedo.
句读为：『我有儿子』、『不存在于此处』。
32. Gossa32. 牛之（属格）
Antādesatthoti ‘‘chaṭṭhiyantassā’’ti (1-17) bādhakassa ‘‘ṭānubandhānekavaṇṇā sabbassā’’ti (1-19) bādhakena ‘‘vānubandho’’ti (1-18) suttena antādesattho, teneva vuttaṃ-‘bādhakabādhanatthoyamārambho’ti, avavādese pubbasaralope dīgheca gavāssaṃ, gavacchanti niccaṃ. Idaṃ kathaṃ sijjhatīti sambandho, idanti yathariveccādikaṃ, kiṃ vinā sijjhatīti āha-‘evādissā’tiādi, evassa ādiekāro evādi, tassa, riādesamantarenāti sambandho, casaddo aṭṭhānappayutto, rassavidhānañcāti yojanīyo, katepi tasminti tasmiṃ sutte vihite ca, na sijjhatīti evādissa riādeso na katoti katvā vuttaṃ, bhusaṃ+evāti (pana) ṭhite mahāvuttinā evādissa iādese rūpasiddhi hoteva, idha pana pakārantarena ‘bhusāmive’ti sādhetumāha ‘tampi’ccādi.
所谓“Antādesattho”意即“终止之义”，经中以言“chaṭṭhiyantassā”（第1-17节）诠释为“阻碍者”，又以言“ṭānubandhānekavaṇṇā sabbassā”（第1-19节）称阻碍者为“多样的附带”，并在（第1-18节）中以“vānubandho”称之。此三文皆援引经文之说为“终止之义”，即“为障碍与阻碍之目的所起端”，而于解释中亦复言及早前断失之理，如牛群经长时相随，牛常行走，这缘何未觉释然？此属经文因缘关系，谓依此等缘起，若无终止，须说明“如此显现”等。由此可见，“终止”与“关系”二义相续，而“终止”为经文中语音联结八音相对，且伴有音调变化，故此为语音或辞法结合之理。经中虽有间断，终不失其意，恰似干草成片，依赖大语言之整体才能成文成义。此处又以比喻修辞“如干草块”说明“终止”之义，惟有稍微范畴不同。
33. Byañja33. 辅音
Rassadīghānanti sutte avutte kathaṃ rassadīghānanti labhati uddesinoti āha-‘dīghassā’tiādi, dīghassāti rassassāti ca ṭhānasambandhe chaṭṭhī, paccāsatyāti ṭhānaso paccāsatyā, idañca nissaya vasena vuttaṃ, nissayakaraṇameko satthāgato ñāyoti, idha niccaṃ-vītināmeti thullaccayaṃ, idha na hoti-jano sāyaṃ.
经文中“Rassadīghā”即“末端伸长”之义，未明言焉，而释义云“长者”及“刚强者”等。所谓“长者”与“末端”于空间或状态关系中，即位置之末端，“末端长”即表明其范围或延伸广大。且此言为依赖或基于名词，说明关系纯属于常恒状态之谓。而“niccaṃ-vītināmeti thullaccayaṃ”即长久长度累积，若不存在，则人于傍晚时更见不定。
34. Sara34. 元音
Ṭhānasambandheti ṭhiti ṭhānaṃ pasaṅgo, sambandhanaṃ-sambandho, ṭhānyādesabhāvalakkhaṇo ṭhāneyoganimittabhūto sambandho ṭhānasambandho tasmiṃ, dve rūpāni hontīti iminā na sarūpappadhānoti dassitaṃ hotīti sambandho, hetumāha-‘bahuvacananiddesā’ti, dve rūpānihontītyādi vacanamidaṃ dasseti ‘‘sarūpappadhānepi dvisadde dvisaddasāmaññena saṅkhyādvisaddānusiṭṭhaṃ nappayujjate, tassa (pana) saṅkhyeyyavacanasaṅkhyābhāvā ekavacanameva ( ) hotī’’ti, iminā ca-tthappadhāno-yaṃ niddeso na sarūpappadhānoti dasseti, adhipatipaccayo adhipatippaccayoti aniccaṃ, idha na hoti idha modatīti, taṃ khaṇanti ettha ekaṅgavikalaṃ paccudāharaṇanti saramhā parattābhāvā na dvittaṃ.
所谓“Thānasambandhe”是指“处所之关系”，意即“处所之停留及牵连”，为附着于处所之性质。“sambandho”即连系，与处所有关联。此处说明联结处所的特征为连接或归属，且形成处所相依之关系。文中进一步提出两种形式，谓二种不同体态不可混同为同一体态，故此“关系”非一体属性的并合。故有“多重复数指示”，语法形式说明：复合指示词用复数表现两体，但指物则为单数，显示文法中复数与单数不相称。因而，此处“处所关系”有常流不住之义：有时生灭，有时不生，若无则心欢喜。此为瞬息无常之经验，看待其中缘起之始终，非双重拘束，而是独立变现。
35. Catu35. 四
Tabbagge tatiyapaṭhamāti kasmā vuttaṃ catuttha (dutiya) saddehi vaggakkharesveva gayhamānesu tathā niddeso yutto, na hi catunnampūraṇo catuttho dvinnampūraṇo dutiyoti akkharāyeva vuccantīti āsaṅkiya ‘vināpī’tiādimāha, akkhare akkharavisaye catutthādi vohāro karīyamāno vaggaggahaṇaṃ vināpi vaggakkhareyeva ruḷho pasiddhoti sambandho, hetumhi itisaddo, yato evaṃ, tasmā kāraṇā ‘tabbagge tatiyapaṭhamā’ti vuttanti adhippāyo, tabbaggeti catutthadutiyā yasmiṃ, tasmiṃyeva vaggeti attho, paccāsattīti pati āpubbā ‘sada-visaraṇagatyavasādanesu’iccasmā itthiyaṃ bhāvettimhi nipphajjatīti dassetumāha-‘paccāsīdana’miccādi, yathāyogganti catutthakkhare catutthassa tatiyo dutiyakkhare dutiyassa paṭhamoti evaṃ yoggamanatikkamma, dhassa dabhāvoti imināva pubbassa dhassa dattamupalakkheti, tathā yasattheroti. Theroti ettha ekāro vaggakkharo na hotīti tasmiṃ tavaggadutiyakkharassa tassa to paṭhamo na hoti. Panthoti ettha tavagga dutiyakkharena thakārena tabbaggabhūte nakāre satīpi na so tabbaggadutiyakkharoti na tassa paṭhamo to, ettha nigghoso nighosotiādi aniccaṃ, daḍḍho niṭṭhānanti niccaṃ.
关于“Tabbagge tatiyapaṭhamā”之说，是指“乡组第三或第一”顺序中为何指定为第四（或第二）字节带有文字列序注释，相关联词句像音节积累般渐次接续。释义曰：若言字数完全无差别，第四字如何为第二？此乃词语间顺序标记，其文字运行方式非断裂而连贯，且此处“vināpī”等语，皆说明文字运行中依字符行序不可违犯。故此“tabbagge tatiyapāṭhamā”显示因果关联与首尾呼应之意，赞成断续之有效性，且自相矛盾与进一步注释皆指向音节或文句层次之语言规约。文末引“Thero”即称“长老”显现，不同音节未必为同一长老发言，而此“panthoti”指乡组或段位秩序，进一步强调字节关系不可混淆。
36. Vitissa36. 维提之（属格）
Itisaddo-nukaraṇaṃ. Nipātassa pakativiyā-nukaraṇaṃ bhavati, anukaraṇañca dvidhā asādhusaddarūpaṃ sādhusaddarūpanti, tesu bhāravāhako koci tena pīḷito ‘aho bhāro’ti vattabbe sattivekallā ‘aho bāla’ iccāha, taṃsamīpavattī ‘kimayamāhe’ti kenaci puṭṭho samāno ‘aho bāla iccayamāhe’ti vadati, idhamasādhusaddarūpaṃ, itīti pana sādhusaddarūpaṃ, tasmā tato-nukāriyenātthena sātthakattā ṭhānasambandhe chaṭṭhī.
“Itisaddo-nukaraṇaṃ”者，即谓“语气词重复”。语气词重复有如不善声音与善声音，前者令人厌烦如“啊，重负”，后者令人欢喜如“啊，愚痴”。有人近旁质问“我们为何如此”时则应答“啊，愚痴，我们这些确实如此”。此为不善与善声音的判别。故“itisaddo”的派生与运用具有一定文法因果关系，体现于处所关系及第六节即“chaṭṭhī”之处。
37. Eo37. 前往
Nanu ‘‘vitisseve vā’’ti (1-36) votyanuvattiya avaṇṇe eonaṃ vo hotīti ca sakkā viññātuṃ, tathā sati ‘avaṇṇe kvaci vo hotī’’ti vattabbaṃ ‘ahoti vā’ti kasmā vuttanti codanamāsaṅkiyāha-‘okārassapi’ccādi, ṭhānibhāvena niddiṭṭhattāti ‘‘eona’’nti (1-31) vakārādesassa vijjamānattā vakārādesampati puna okāro ṭhānibhāvena niddisitabbo na siyāti adhippāyenāha, na nimittanti eonaṃ vakārādesatthaṃ avaṇṇo kāraṇaṃ na hotīti attho, aññathāti avaṇṇassa nimittatte, okāraṃ na paṭheyyāti sambandho, makārāgame’yāca kamāgate aggamakkhāyatī’ti, sve bhavanti viggayha tanappaccaye taddhitavuttiyaṃ vibhattiyā ‘‘ekatthatāyaṃ’’ti (2-119) lope akārādese dīgheca syādimhi svātanaṃ dvitte hiyyattanaṃ. Svātanantiādīsu niccaṃ, idha nahoti pareca na vijānantīti.
难道“必定有毁坏吗”这一说法（1-36）遵循文本而说“毁坏是存在的吗”，这是可以理解的，且依此应当论述“在何处有毁坏”。“是否存在”之所以这样说，是因为这是对命题疑问的提出，如“用‘o’字等因而限定该处的特指”，所以说“是毁坏”。“存在否”应当就所在之处进行说明。此处的“eona”（1-31）一词，是指以某种限定词语的存在来明确该处的指称范围。其语意是指“在该处有毁坏存在”之限制范畴；因此，虽有词尾之‘o’字，但不表示所有条件的统摄，不能单凭此“o”字表示对毁坏存在的必然断定。此乃否认以“o”字为普适原因，表明“毁坏”这一因缘并非必然，因此“eona”具有限定之义，不应将词尾作为相应对象的因缘。亦即与空间之范围或限定有关，对“o”字的理解不能泛化到与毁坏成因相联的义项。此处所述因缘，若与“o”字的原义相抵触，则不能将之视为该因缘的符号。总而言之，“eona”表示该词的条件意义并非全然相通，不是必然涵盖的意思，由于在词尾否定范围内，长短变化的词根表示随之产生，故“eona”属于一种限定性的形式标记。由于“svātana”（自我界限）等始终属常用词，若在此“不生”则为“他生”，即非自己所知道之义。
38. Nigga38. 鼻音点。
Katha‘māgamo hotī’ti vuttaṃ yadi niggahītamāgamo siyā sutte āgamaggahaṇena vā bhavitabbaṃ ña-ma-kādya nubandhavisesena vā tyāsaṅkiyāha-‘asati pi’ccādi, āgamāvasāye kāraṇamāha-‘ādesattāyogā’ti, ādesattāyogo kathaṃ viññāyati ccāha-‘ṭhāniniddesābhāvato’ti, tathā sati āgaminiddesābhāvā āgamattampi na siyāti codeti ‘yajjeva’miccādinā, na-iti codanaṃ paṭikkhipitvā tassa āgamattameva sādhetumāha-‘tassā’tiādi, tassāti niggahītassa, rassānuppavattito rassasarameva anugantvā pavattito, ayamevattho vuttiyampi dassitoyevāti vattumāha-‘etadeve’ccādi, purimā jātīti visesanasamāsekate rasse ca bindvāgamo, paranimittassāniddiṭṭhattā bahusadde-ntassa bindvāgame bahuṃ, satipi payogānusārittadīpakassa kvacisaddassāpi vavatthitavibhāsatte vāsaddassāpi tādisattasseva paṭipādakatta sabhāvaṃ dassetuṃ ‘vavatthitavibhāsattā vādhikārassā’ti vuttiyaṃ vuttaṃ, vavatthitassa lakkhiyassa anurodhena lakkhaṇappavattikā vibhāsā vavatthitavibhāsā, abhedena tu vādhikāro vavatthita vibhāsā, tassā bhāvo vavatthitavibhāsattaṃ, tasmā, idha na hoti idha modati, imasmiṃ ṭhāne āgamattappakāsako ṭhāninidde sābhāvā ādesattāyogasaṅkhāto kāraṇaviseso samattho, tassa bhāvo sāmatthiyaṃ-atthabala-maññathānupapattilakkhaṇaṃ, sacāti so āgamo ca.
“如何发生”的说法已经出现，若在经文中有明确叙述的发生，则通过对经文中“发生”的了解而判断。另外通过“命令之缘”或“特殊的联系”等条件，也同样应以非疑问的方式考察，即使“不存在”等表示拒绝的词尾出现，仍须知晓“命令法”的存在。关于“命令法”的理解是不涉及具体所在的指称问题，因此分析中指出“命令法并非指自个的处所指示”，即“处所指示（ṭhāniniddesā）不存在”，因此“命令法”并非单纯靠指示符号说明。通过反面证据“若是‘某个’不成立，便是的否定”说明应放弃不实的见解，转而直接说明属于该“命令法”的对象属性。此外，“命令法”是紧随着语义流转自然而然发挥连贯作用的，其意即“在这里是成立的”。故此，“这是那个（特指）”等用语，以及许多发生于上下文中的语汇连贯，都需要排除其他可能，而坚持与文义相符之“命令法”。依此，“命令法”既为对语义的限定和辅助，亦是观察所在的合约性的表现。由此来推断，“命令法”对词义功能的平衡、力量和自我产出标记，是促使其为“真实存在”的因素。如此，则“命令法”同“法”的本质相契合。
39. Lopo39. 省略。
Lopasaddassa bhāvasādhanamattameva sādhetumāha-‘tene’ccādi, lopoti yadi kammasādhano siyā tadā tena samānādhikaraṇaṃ katvā upari ‘‘parasaro’’ti suttamārabhīyeyyāti byatirekamāha ‘na parasaro’ti, idha na hoti saṅgaro.
由于词尾缺失（lopasadda）仅能作为实现要素的最小量，故谓“只是凭此而可实现”。若以缺失为行为基础，当以相同主体进行比较且先对总体结构进行论述，如法句中所起“传播”等义。反之，其附加否定者谓“非传播”，表示在此不存在争战。
40. Para40. 后续者。
Tvaṃsi tvamasīti vikappo, idha na hoti tāsāhaṃ.
“你就是你自己”是由变化产生的说法，此处非存在即为不存在，我即是如此。
41. Vagge41. 在同类辅音组中。
Nanu vaggevaggantoti ettakeyeva vutte yasmiṃ (kismi)ñci vaggakkhare pare binduno yokoci vagganto aniyamena bhaveyya tathā sati aniṭṭhampi siyātyāsaṅkiya paccāsattiṃ sannissāyāniṭṭha nivattindassetumāha-‘vagge vagganto’ticcādi, sovāti vaggantova, tasminti vaggakkhare.
难道说“段落中的字词随意连结”这类表达，只是在某一段文字里，字词之间的组合随便出现，以致产生或不产生效果？这确实是不可取的。对否定及肯定的作用关系的讨讨论，表达“段落中连结”的情况，恰恰是段落字词之间本该连贯一致的标志。
42. Yeva42. 唯、正是。
Nanu saddattā byabhicārittā evassa tāva saddo hotu, saṃyato, saṃhitoti saddekadesabhūtānampi sambhavā tepi gahe tabbā siyunti ‘yaevahi saddesu’ti yahīnampi kathaṃ saddavohāro katoti āha ‘evā’tiādi, etthāyamadhippāyo ‘abyabhicārinā byabhicārī niyamyate’ti.
难道说语言单位会因任意歪曲而失真？其应是有序的，保持完整，这样子组成的语言单元才能被理解。即使构成语言的单个词汇或字音变换不当，也不能令整体语言表达混乱不堪。因而，有规定指出“持守经文的正当用途”，防止语言变异之误，言语的规范连贯乃至产生应有之功用，实则受到控制和维护。
43. Yesaṃ43. 凡那些……的。
Yasadde pubbasutteneva saṃssapyādese siddhe so ( ) ya kāramatteyeva pare saṃsseva (yathā) siyāti suttamidamāraddhaṃ.
有时，若某经文依照先前所闻教法而定成时，基于此因缘，它乃至于他因缘亦能通用，诸如开始宣说的这部经文即可类推。
44. Vana44. 林
Ṭhāninamāsilissa gacchati pavattatīti āgamo nāma, ko-yamettha ṭhānīti āha-‘sarassāti, sutte anuvattassa ca avijjamānattā ‘sarassā’ti kuto labbhatīti codeti ‘nanu ce’tyādinā. Āgamasutiyā vanādīnaṃ ṭhānisutiyā abhāvepi sāmatthiyā byañjanassa vā āgamo siyā sarassa vā, yadi byañjanassa vā siyā (na) ‘‘padādīnaṃ kvacī’’ti (5-92) suttita mācariyena, tasmā tadeva ñāpeti ‘saro yevettha ṭhānī bhavitumarahatī’ti. Vuccateccādinā parihāramāha, nipubbā padismā anappaccaye ‘‘padādīnaṃ kvacī’’ti yukaantāvayavo ‘‘tavaggavaranā’’dinā (1-48) ye dassa jo ‘‘vaggala sehite’’ti (1-49) (yassa jo) nipajjanaṃ, mānantatyādīsūti adhikārāti ‘‘kyo bhāvakammesvaparokkhesu mānantatyādīsū’’ti (5-17) ito mānantatyādīsuti adhikārā, paccayantareti mānantatyādīto aññasmiṃ paccaye, kaccāyanena ‘atippagokhotāvā’ti sādhanatthaṃ ‘‘kvaci o byañjane’’ti okārāgamo gakārāgamo ca suttantarena vihito, taṃ pakārantarena sādhetuṃ vuttiyaṃ-‘atippago kho tāvā’ti yaṃ vuttaṃ taṃ dassetuṃ ‘atippā’tiādi vuttaṃ.
所谓若地名不动，则谓之经典，问为何曰地？谓“萨拉”者。经典因其随经文推行若未现无知即‘萨拉’从何得？以‘若非如此’等辞激励。因缺少经文之地名亦可作“经”，或“萨拉”，若作音节，“无论何处”经典教诲故也，如此故示言“此萨拉是有成为地的缘起”。又以如“称为”等词修辞指正，前文无条件“无论何处”中诸词介入故，称为“诸断根合”等即涵摄与“杂伽席会”某段涵义，视为责任或法规，即“何所为者于善业之后不加等待”等法规归属。其后指引其他条件“界限”等法律状况，在经典中有辅证说明，有所谓“超出田地”意涵成立之说法，依据经典接口音节构成和被论证之规则关系，由此论成“超出等”词乃可证实。
46. Cha46. 六
Dvādayo aṭṭhārasantā bahuvacanantāti ‘chakī’ti vattabbe ‘chā’ti ekavacanaṃ na yujjatīti codeti ‘nanucā’tiādinā, pariharati naccādinā, neti ‘chaḷo’ti ayutto-yaṃ niddeso na hotīti attho, chasaddassa anukaraṇattā chasaddānukaraṇattā, heṭṭhā vuttasādhusaddarūpā sādhusaddarūpamanukaraṇaṃ vibhajati ‘anukaraṇañca duvidha’miccādinā, pariccatto jahito attho vidhinisedharūpo yassa taṃ pariccattattaṃ, ettha pana chasaddena chasaṅkhyāviseso pariccatto, abhidhāyato hotīti iminā chasaddassa anukāriyenātthenātthavantatthamāha, ekavacanantassa niddeso kato… chasaddavacanīyassa chassa ekattā, anukāriyassāti ekādino saṅkhyā saddassa tadaññassa vā yadanukāriyamekādikaṃ tadaññaṃ vā saddarūpaṃ tassa. Saṅkhyādivisesanti ekattādisaṅkhyāvisesaṃ tadaññaṃ vā, ‘‘yomhi dvinnaṃ duve dve’’ti (2-219) sutte dvisaddo-nukāriyaṃ dvisaddarūpaṃ tabbacanīyañca dvisaṅkhyāvisesamparāmasatīti tabbācakaṃ dvinnanti bahuvacanaṃ, atha ‘ḷañi’ti kasmā na vuttaṃ evañhi sati ñānabandhattāḷakāro ādyavayavo bhavitumarahatīti codanammanasi nidhāya ‘chasaddā’tiādimāha, antāpavādena vidhīyamāno ḷakāro cha saddā parassādissa āgamattā…pe… hotīti sambandho, antāpavādenāti iminā ‘sarassā’ti chaṭṭhīniddesato ‘‘chaḷīyantassā’’tī-massa visayabhāvaṃ dīpeti, parassāti iminā ‘chā’ti pañcamīniddesato ‘‘pañcamiyaṃ parassā’’tīmassa visayabhāvaṃ, ādissāti iminā ḷassekavaṇṇattā antāpavādena ‘‘ādissā’’ti sutte na ādyanto viyekopi saroti sarassādissa pattiṃ dasseti, ayametthādhippāyo ‘chā’ti pañcamīniddesā ‘‘pañcamiyaṃ parassā’’ti (1-15) parassa sampattaṃ kāriyaṃ ekavaṇṇattā ‘‘chaṭṭhiyantassā’’ti (1-17) antassa sampattaṃ ‘‘ādissā’’ti (1-16) ādivaṇṇassa pappotī’’ti. Ādibhūtova hotīti asatipi ñakāre āgamaggahaṇānuvattiyā āgaminaṃ saraṃ avināsento tassa ādyavayavabhūtova hotīti attho, lakāraṃ karonti ‘‘yavamadanataralācāgamā’’ti suttena, tanti lakārakaraṇaṃ ubhinnamavisesavacanañca ayuttataṃ dasseti ‘tesampi’ccādinā, tesampīti kaccāyanānampi, akkharasaññāyanti ‘‘akkharāpādayo ekacattālīsa’’nti vidhīyamānaakkhara saññāyaṃ. Avisese laḷānaṃ nānattābhāve, pākaṭo vāti iminā sutilipibhedassa paccakkhasiddhatandasseti, tattha hi sotaviññāṇavīthiyā laḷānaṃ visuṃvisuṃ gahaṇaṃ suti, taṃtaṃ desavāsīnaṃ lekhā va vatthānaṃ lipi, tesaṃ bhedo sotacakkhuviññāṇagayhattā paccakkhasiddho, chaḷabhiññāti vikappena ḷakārāgamapakkhe rūpaṃ.
“十二”和“十八”为复数形之词，“chakī”为应作单数之“chā”字不宜，因“nanucā”等反对；此语用因否定而废止，“neti chaḷo”意指非同类别，亦非意义。复“cha”音节效法，复“cha”字效法，下文所示如同“善音”等合音义表现二种效法，即分别为正式词废止与规范禁止所成之语。此处叙述“cha”音节以数字差别划分正释义，明了以“一单数”为基，谓“cha”指“一数一音类”，并以经典中“诸音节效法”等示例证实。讨论双音节效法二维数、与双音节形，表明复数与数别之长短结合，双音节本义蕴含“两个”，即复数。又问为何未说“ḷañi”，以首先语义相关知识限制所谓“初部式”变体，将此音节视为音系从属而成。由此说明关联为修辞音节，包含“萨拉”等示例，可见诸依次序及意义之念法。对“chaṭṭhīniddesato”等第六指示告诉属格情况则表明，因第五指示“ pañcamī ”与“ parassā ”文义大小及前后序列关系，续前文讲解主体范畴归纳和构成词的助词用法。谓“ādissā”于此非开头，“saroti sarassādissa”指加入“萨拉”时示现助词符合语法。此由“chā”第五指示、与第六指示分别揭示对属格运用义，因而成词依律仪所成。又言“ādibhūto”谓对应非真实因感,依经典词首或接续生成，以“yavamadanataralācāgamā”等示例，用语法构成忠实表现法义分辨。指出其为动词构成，合成名词含义蕴涵。并引“tesampi”指示，此由迦叶尊者等所传，字母数量“四十一”被严格制定认可。对未区分的变音无差异，称其明确，为听觉认识之连贯对应，犹如经典文稿分布不同声部发现区别，解释为心识视觉感受层次不同，因而“六种通达”为变形音节构成依据。
47. Tada47. 彼时
Issa attaṃ nipātanā, dakāro pana ‘‘mayadā sare’’ti (1-44), padantarenātiādīti iminā aññena padena, sādhūni bhavantīti vutti pāṭhassa atthaṃ vattuṃ ‘sādhūni bhavantīti nipātanato’ti āha, tattha kāraṇamāha-‘ya’miccādi, appattassa pāpanampattassa paṭisedho ca nipātanaṃ, tesaṃ idha pāṭhāti tesaṃ tathā icchantānaṃ idhāti nipātassa imasmiṃ tadaminādisutte pāṭhā, uddhassa udūti uddhaṃ khamassāti aññapadatthasamāse uddhaṃkha iti ṭhite uddhaṃsaddassa uduādeso, asa-bhojane iccasmā ‘‘kvacaṇa’ iti (5-41) suttena aṇpaccaye asasaddo nipphajjatīti āha-‘pisitamasanā’ti ‘‘kvacaṇa’’ iti mahiyaṃ ravatīti ṭhite imināva gaṇanipātanena samāse kate mayūrasaddo nipphajjatīti dassetumāha ‘mahisaddasse’ccādi, assa tadaminādigaṇassa āgatigaṇattā evamaññepīti sambandho, vuttanti pāṭhaseso. Dīghanikāyādīsu pañcasu nikāyesūti–
“Issa”谓肯定语，动词“mayadā sare”意味“我赠与你”。“padantarena”意为以词尾变化，此处以别词表示此义，称为“肯定语”。传说中指义务状态，称作“肯定语”形式，原因谓“此等无间贵与恶报反感之障碍称为承认语”，此处以“课题”示意承受者。此处用“此”为词组开头，谓此词从句初句，“uddhassa udūti”意谓向上提升，“uddhaṃ khamassāti”为“推举向上”意，类同。以经典“kvacaṇa”等词，因拼写原因出现断裂，谓此称“pisitamasanā”一词，“kvacaṇa”音被破坏在经典中，意为“某时破坏”，此复合词“mayūrasaddo nipphajjatīti”表示“孔雀鸣声已破坏”，又“mahisaddasse”等指大象声等，用来表示类似概念，是本词簇的组成。因依经典构词数量规则，相同性质属同类，故以此类推，谓传授中此词种属的关系亦然，称为“关联”形式。而对这一说法做法称为“课题总结”。又在长部等五部集合中出现。
‘‘Dīghamajjhimasaṃyutta, aṅguttarikakhuddakā;
“长部、中部、增支部、小部”
Nikāyā (pañca) gambhīrā, dhammato atthatocime’’ti.
“五部经典深奥，论述法义极深。”
Vuttesu dīghāgamādīsu pañcasu nikāyesu, ñātabbāti vaṇṇā gamādidvārena jānitabbā, pañcavidhaṃ pañcappakāraṃ niruttamuccateti sambandho, nibbacanaṃ niruttaṃ, napuṃsake bhāve tto, atthakathanavākya pubbakamuccāraṇamiccattho, tadabhidhāyi satthamapyabhidhāne-bhidheyyo pacārā tadatthatāya vā niruttamuccate, vuttanirutti lakkhaṇena…pe… veditabbāti iminā niruttasatthe ye saddā paṭipadaṃ nipphādiyanti tesamidaṃ sāmaññena nipphādananti dīpeti, dvāre niyutto dovārikoti ettha ṇike dakāravakārānaṃ majjhe okārāgamo, hiṃsismāti ‘hiṃsa-hiṃsāya’ miccasmā, appaccayeti ‘‘sāvakārakesva ghaṇghakā’’ti (5-44) appaccaye, nijakoti ettha jakārassa yakāre niyako. Atha vaṇṇavikāroti vuttattā javaṇṇassa yādese niyakādayo tāva sijjhantu, susānādayo kathaṃ chavapadādivikārattā susānādīnanti āha ‘padavikāropi’ccādi. Aññathā vaṇṇasamudāyādesassa visuṃgahaṇe chabbitopattiyā ‘pañcavidhaṃ nirutta’nti saṅkhyāniyamo na yujjeyyāti bhāvo. Yogo sambandho, tathāhiccādinā dhātussa atthātisayena yogampākaṭīkaroti, ravanakiriyāti sambandhoti kekāyitānyasaddanakiriyābhisambandho. Mayūroti ettha ravati mayūrarāve eva vattate, na sāmaññena ravanakiriyāmatteti bhāvo.
在经论中，关于长部等五部藏，谓其应当知晓五种名称、五种分类、五种路径所产生之义，此即所谓「五种五法」之义。所谓关联，即是言说、表达，非男性辞汇，乃前导释义句意之言说。以此称述者，即是指表义的播扬者，又以义理之真义称之为言说。谓要知者，由此言说之真相，乃复言说者之作用也。所说言说之特点……须知此言说中，若声响能够发出轨迹者，则谓以此方式通达其义。谓门，即含「ṇi」与「da」等音，意指伤害，意为“伤害伤害之因”；谓“轻微因”，意指“随从随缘者为小结”，谓“自我”，即与某意之「jakāra」音有关联。至于称变，即因言说之原义，“niyako”等词故令此处消逝，乃取以久灭、寂灭之意。谓如“padavikāro”中「vāro」者，因音变随情况断裂，故谓“称变”等异说。如取另一说，谓在此「pañcavidhaṃ nirutta」之数不应混用。谓联合即为联系，如此等属法体之深义所生之联系。谓“ravanakiriyā”之联系，乃指二词不同作用间之关系。如“mayūra”意指“孔雀”，此处指孔雀啼声，与“ravanakiriyā”单指嗓音之作用不同。
48. Tava48. 汝之
Vaṇṇamattasse vāti vaṇṇasāmaññasseva, mattasaddo ettha sāmañña vacano. Yakārassaca cādesoti sambandho, dayakārānaṃ jattantissa iminā, yassa ‘‘vaggalasehi te’’ti (1-49) jattaṃ, attānamadhikicca pavattanti atthe asaṅkhyasamāso.
谓色法之量，即色之普遍量；谓普遍词，即此处指“普遍之词句”。谓与「yakāra」相关者，谓关系，依赖于声音的产生者，如“vaggalasehi te”（1-49）所述，其自我超越于诸义，具有无量之合成。
49. Vagga49. 品
Yantaṃ saddānaṃ niccasambandhittepi pakkantavisayattā taṃsaddo yaṃsaddaṃ nāpekkhatetyāha-‘teti anantara’iccādi, taṃ saddo hi pakkanta visayo tathā pasiddhavisayo anubhūtavisayo ca yaṃsaddaṃ nāpekkhate, yathā ceso yaṃsaddannā pekkhate, taṃ sabbaṃ mahāsāminādhikāyaṃ subodhālaṅkāraṭīkāyaṃ–
即使诸声音维持常恒关系，然其为漏泄之所引故，有谓“当无依赖於所应待声”，亦即“紧接随后”等。所言声音即为漏泄之所依的对象，乃通过殊胜而显著，且经历过之所依缘，而不依赖所相应之属声，如此“ceso yaṃsaddannā pekkhate”（此声不依赖于其所依的声）。此皆由大导师所作为其上妙之明解注释所述——
Munindacandasañjāta, hāsacandanalimpitā;
出自尊者穆尼达长者，明月般笑容闪耀，
Pallavādhavalātasse, veko nādharapallavoti (122).
生于光耀盛世，似新芽破土之声，恰如清凉之叶
Etissā gāthāya amhehi vitthāritanayena gahetabbaṃ, yathā rahanti sakammākammadhātūnamanurūpaṃ.
此首颂词应当随著述内容吸收落实，以令合和所作各种法之元素，得以全然流畅无阻地保存传授。
50. Vevā50. 颤动
Kiñcāpīdaṃ vikappanatthaṃ katanti heṭṭhimena ni(nnāna)ttaṃ viññāyati, tathāpi iminā vākārena vikappova, heṭṭhime pana kvacādhikārā hakārantadhātuto dhyaṇpaccaye mehyaṃ, dohyaṃ sinehyaṃ, lehyantipi bhavatveva.
即使对于这“变易的属性”来说，心智以较低境界观察时，仍能觉知其无明性质，尽管如此，借由此语句本身，仅仅展现为变易而已；但是在较低境界中，若有地方主张权利，持有能导致禅定成就的因缘，如梨或奶酪，甚至于咀嚼时其中必包含柔软粘合的性质，因而带有真实存在之性。
53. Saṃyo53. 连接
Vattuno-ttappadhānattamattavacasīti niyatāvayavavācino upādānāti vuttamanekatthattepyādisaddassa, ādiyatītyādīti kammasā dhanocāyamādisaddo, soyamattho sumaṅgalappasādaniyā khuddasikkhā ṭīkāya‘ādito upasampannā’ti ettha amhehi vuttanayena veditabbo, saṃyujjatīti saṃyogo-ekatrāvaṭṭhitabyañjanā.
关于“行为所产生之意欲乃终有对象”的教说，此处根据因缘分明之词语，指称固定要素的习惯用法，或称为“业行为”的发端词，如“始起”等，意指行为的开始，因而在简明训诂注释中说“从始起而聚”；这里应以本注所表达之说说明之，所谓“结合”指的是对事物的一体聚合，如倾注、缠绕之意。
54. Vicchā54. 分离
Yaṃvattateti vuttivacanaṃ nikkhipitvā tassa atthaṃ vattumārabhate ‘sambhavāpekkhāye’ccādi, yaṃvattateti ca sutte avijjamānepi gammamānatthassa saddassa payogampati kāmacāroti vuttiyaṃ vuttaṃ, yasaddassāniyamatthavuttittepi padavākyato nāññaṃ sambhavati vicchāyamābhikkhaññe ca vattamānanti āha ‘sambhavāpekkhāyapadaṃ vākyaṃvā’ti, sambhavatīti sambhavo-padaṃ vākyaṃ vā, tasmiṃ apekkhāya padaṃ vākyaṃ vā vattateti sambandho, vattateti vicchāyamābhiññe cātthe vattate, nanu padassa vākyassa vā visuṃyeva dabbādayo atthā, taṃ kathamida metasmiṃ vattudhamme kiriyādhamme ca vicchābhikkhaññatthe vattateti anuyogaṃ sandhāyāha-‘visayabhāvenā’tiādi, vicchāya vattudhammassa kiriyādhammassa cābhikkhaññassa visayo padaṃ vākyaṃ vā… anaññatthavuttivasena tatthappavattiyā, taṃ vasenaca, abhidhāyakattena ceti gocarattena pakāsakattena cāti attho, yaṃvattateti ajjhāhaṭassa yanti paṭhamantassa vibhattivipariṇāmaṃ dasseti (tassāti) ādinā, iminā idaṃ dīpeti ‘‘yajjapi ‘vicchābhikkhaññesvi’ tyatra chaṭṭhīnoccārīyate, tathāpi chaṭṭhīpasiddhi hoteva, kathaṃ dve iccādesaniddesā ādeso ca sambandhīnamapekkhate, ‘vicchābhikkhaññesū’ti cātthaniddeso, na cātthassādesena sambandho upapajjate, tasmā vicchābhikkhaññesu yaṃ padaṃ vākyaṃ vā vattate tassa dve bhavanticcevaṃ chaṭṭhīyattho sakkā vattu’’nti, dve rūpāni hontīti dassitaṃ hotīti sambandho, saddarūpe saṅkhyayyeti dutiyā bahuvacanantaṃ paṭipādayamānoti ettha paṭipādanakiriyāya sambandhenopadiṭṭhaṃ, ‘‘vākyantaraṭṭhopi saddo tadaññasmimpi sambandhamupayātī’’ti dvisaddoti idaṃ upari vākyadvayepyupayujjati ‘dvisaddo vutto, dvisaddo na sarūpappadhāno’ti, atha sarūpappadhāno kasmā na vuttoti āha-‘bahuvacanena niddesā’ti, atha dveti sāmaññena vuttattā padavākyānaṃ ṭhāne dvibbacanaṃ vā siyā, tānevā vattantīti dvippayogo vā, tathā sati ‘yaṃvattate tassā’ti kasmā paṭhamameva nissāya vuttiyaṃ vivaraṇaṃ katanti āha-‘evañcā’tiādi, idāni dvippayogapakkhassa sadosattā agahitabhāvaṃ dassetumāha-‘yadātvi’ tyādi, tusaddo pubbasmā pakkhā visesassa padassako , tattha hi dve saddarūpānyādisīyante , iha tu sova saddo dvirāvattate, āvuttī saṅkhyeyyāti evaṃ maññate ‘‘dvisaddo-yaṃ ‘‘ādasahi saṅkhyā saṅkhyeyye vattante’’ti vacanato saṅkhyeyyavacano, tasmeha saṅkhyeyyaṃ saddarūpaṃ vā siyā āvutti vā, iccapi niddeso tadubhayamapekkhiya napuṃsakaliṅgena vā siyā itthiliṅgena vā, tattha yadā napuṃsakaliṅgena niddeso, tadā saddarūpāni saṅkhyeyyāni bhavanti, yadā tu itthiliṅgena, tadā saddassāvuttī uccāraṇalakkhaṇā kiriyā saṅkhyeyā bhavanti, tato cettha āvuttīapi saṅkhyeyā hontī’’ti, tadā dvippayogo dvibbavacananti esa pakkhoti ayamettha bhāvo’’ yadā dve āvuttiyo vidhīyante tadā dvippayogo dvibbacanante sopekkho, (atra ṭhānyādesabhāvo natthi) āvutti hi kiriyā, tassā ceha saddo sādhanaṃ, na ca kiriyāya sādhanassa ca ṭhānyādesabhāvo upapajjate, tasmā yadāvuttī vidhīyante, tadā dippayogo dvibbacanante-so pakkho bhavatī’’ti, ayampi pakkho pāṇinīyehi pariggahīto, tadayuttaṃ dosaduṭṭhattāti sandassayamāha-‘so pane’tyādi, te hi dutiyampi pakkhamabbhupagamma upacāramattato bhedo, vatthutotvabhedo vāti ponopuññena taṃ sādhenti. Kathampana sadosattaṃ yenāyaṃ na gahitotyāha- ‘tathāhi’ccādi, ṇyo nasiyāti ‘‘tassa bhāvakammesu tta tā ttana ṇya ṇeyya ṇiya ṇiyā’’ti (4-59) bhāve vidhīyamāno ṇyo dvippayogapakkhe saddabhedasabbhāvā puna puneti samudāyasabhāvato punapuna bhāvoti atthe punapuna samudāyato na bhaveyyāti attho, na kevalaṃ ṇyova, atha kho ekapadantogadhānaṃ sarānaṃ sarānamādibhūtassukārassa bhavanto okāropi ‘‘sarānamādissā yuvaṇṇassā eo ṇānubandhe’’ti (4-124) na siyā, ‘‘manādyāpādīnamomaye ca ‘‘iti (3-59) okāro pana pakkhadvayepi hoteva… uttarapadassa nimittabhāvena gahitattā, pubbapakkhepi hi dve saddarūpānyevādisīyanteti hoteva pada bhedo, vakkhati hi ‘satīpi attagate bhede’ti. Nanu āvuttidhammabheda saddassupacarito bhedo, sarūpato tvabhedova, aññathā āvuttiyeva na siyā, ekassa hi vatthuno āvutti hoticcāha‘nāntarene’ccādi, aññatheti upacarito bhedo na sabhāvatoti ce, kāriyambhavatīti evi na sakkā vattunti sambandho, sabhāvato tvabhedo vāti upacārābhāvena vatthuto vijjamānabhedamavadhārayati, aññathāti yadi bhedo siyā, āvuttiyeva na siyāti etthāyamadhippāyo ‘‘yadi sabhāvatova bhedo bhinnassa pana kathamāvutti siyā’’ti, ṭhānisadisattāti ‘‘ṭhānīviyādeso’’ti paribhāsamupalakkheti.
所谓“依行为”一词，乃从讲说释义取出，并开始论述其义——“依生起因缘”等，且对经文中尚未识别且用于行为意向的词语，一种通行说法称为“欲行”——就其所指义与一般语句对行为之说明，别无他义。在经文修辞学上，称“依生起因缘”为词语或句子，谓其具有关联，且因言语的分解而分析行为，依据道理说明行为的条件。诚然，对于词语或句子的意义，在实际分析时，如“物体”等，是指利益之所在，故此处旨在分析依赖行为与过程，其对象是词语或句子。由于对象的存在实质，意味着语言的内涵，即“意义”，于此行为分析需依赖对象辩识。此等关系，乃言语连贯引用，称为“依附词语的意思”，表示词语的意义所涵盖的对象。古文中称“依行为”，意指对意向之分析，从而明示出最初阶段的词义的概念变化，进而说明“听闻之义”等。在此亦有句中“依所谓之对象及行为”等，言之谓也。此析论解释词语及句子之间关系，揭示“一词多义，双语并存”的情形。关于双语并存，以及如何产生不同的意义说明，其理应体现于复数用法的展开，故此处展现对两个形态之详尽解析。因而，所谓“双语”，即两个词一同出现，此处说明为何未曾单独出现双语复合。文中以典型例证展示用法，显现对意义的底层分析，由于存在词义重复与双语重合之案例，进而揭示语言结构与语义的复杂关联。此乃语法家论述双语为不同音节及意义之必要性，因谓两字合一时发生分歧。如此，文中着重论证语义上对行为词及其相互关联的深刻分析，明确述诸关系之理。
Kiriyāyātiādīsu sahatthe tatiyā… kiriyādīhi dabbādyatthānaṃ vattu byāpanicchāpavattito, desādīti ( ) ādisaddena kālāvatthādiṃ saṅgaṇhāti, nānākārayuttameva bhinnaṃ nāma hotīti āha-‘anekappakārayutte’ti, bahuvacananiddesato vuttaṃ hotīti sambandho, tenāti yena bahuvacananiddesena sakiṃ byāpanicchā jotīyati tena karaṇabhūtena hetubhūtena vā, kamena byāpitumicchāyaṃ jātiādīnañca byāpitumicchāyanti sambandho, tattha ayañca gāmo ramaṇīyo ayañca gāmo ramaṇīyoti kamena byāpitumicchā, ettha kiñcāpi ramaṇīyaguṇena gāmadabbayogo atthi, tathāpi gāmānaṃ guṇena yogo, sabbo gāmo ramaṇīyoti bāhullena, natthi sākallena byāpitumiṭṭhattanti sakalabyāpanicchāyābhāvoti na dvibbacanaṃ, evamupari yojetvā attho daṭṭhabbo, sampanno yavoti sampannaguṇena yavajātiyā byāpitumicchā, ekatthā jāti, anekattha nissayā vicchā , sobhanaṃ dhavakhadiranti sobhanaguṇena dhavādidabbānaṃ byāpitumicchā, atthasaddenettha dabbādayo vattumiṭṭhāti āha-‘dabbaguṇakiriyālakkhaṇe’ti, visaddo panettha byāpanatthoti āha-‘byāpituṃ sambandhitu’nti, sāti vicchā, vattudhammoti ‘rukkhaṃrukkha’miccādikaṃ yo vadati, tassa vattuno dhammo… icchālakkhaṇassa dhammassa tappaṭibaddhattā , saddoti rukkhamiccādiko, tassa saddassa yaṃ rūpaṃ atta bhāvo, tameva paccāsatyā ‘‘sutānumitesu sutasambandhova balavā’’ti vicchā bhikkhaññesu vattamānassa sutasseva tassa rūpassa paccāsannabhāvato dvisaṅkhyā yuttaṃ dvisaṅkhātāya saṅkhyāya ‘rukkhaṃ rukkha’miccevaṃ yuttaṃ atidisīyate sutte dveiccanena, dvibbacanasseva hi dvisaṅkhyāyuttatā, atha katamekavacanantassa dvibbacanaṃ, tathāhi sabbeyevetettha vicchāyaṃ dvittehyabhidhayanteti bahattā bahuvacanaṃ pappoti, ekavacanantu na sijjhati ‘rukkhaṃ rukkhaṃ siñcatī’ti ekatthābhidhānabhinnasabbarukkhappatītīti kathamekavacanantassa dvibbavacanantī āsaṅkiyāha-‘tatthe’ccādi, atthasāmatthiyāti ‘bahuvacanantappayogehi’ccādinā vakkhamānanayena bahuvacanantappayogeneva vicchātthajotanato na tattha dvībbacanaṃ siyā, bhavitabbañca dvibbacane (na, e) kavacanattamantarena na cātthi dvibbacanāvakā soti patīti balāvagato yo-ttho, tassa atthassa aññathānupapattilakkhaṇaṃ sāmatthiyaṃ atthasāmatthiyaṃ, atthasāmatthiyā ekavacanantassa dvībbacananti sambandhā, kiriyādiyoganti kiriyāguṇādi sambandho, mantvāti byāpitumicchāyantīmassa pubbakiriyāvacanaṃ, abhisaṃharitvāti ekatokatvā. Saddassa tādisatthapaccāyakatte sāmatthiyaṃ saddasatti . Yugapadādhikaraṇatāyaṃ sahavacanicchāyaṃ bahuvacanappavattiyeva, na tattha dvibbacananti dassetumāha-‘atoyeve’ccādi, ato yevāti bahuvacanantassa saddasattiyā vicchājotanato dvibbacanābhāvāyeva, evamaññate- ‘idha pana yogapajjaṃ duvidhaṃ saddayogapajjaṃ atthayogapajjañca, tattha kiñci sātthakānaṃ saddayogapajjamatthayoga pajjaṃ na sambhavatīti, yugapadi adhikaraṇaṃ dhavādi attho yassa sodhavakhadirapalāsasaddo yugapadādhikaraṇo, tassa bhāvo tathā, tassañca sati, saddayogapajjamantarena bhinnatthānamekasaddavacanīyāna mekato papatti atthayogapajjaṃ, taṃ sahavacanicchāyanti iminā dassitanti tassaṃ sahavacanicchāyañca sati, sobhanā dhavakhadirapalāsā sobhanā rukkhāti sobhanaguṇayogepi bahuvacaneneva vicchājotanato dvibbacanābhāvoti, sobhanaṃ dhavakhadiranti pana satīpi saddayogapajje samāhārattā natthatthayogapajja nti ekavacanantattā dvittappasaṅgepi sobhanaṃ dhavakhadiranti saddānaṃ sakiṃ byāpanicchāyābhāvā na dvibbacananti heṭṭhā vuttaṃ.
此节论述“行为”等相关词的关联与词义范围，指出其涵义涉及具体内容的陈述及范围，涵盖时空等多方面；称“多样包涵”乃广泛适用，因表示群体或对象上的多重状况，如同“村落”等。即使存在某种美好特质，诸村落连带出现对应的美好属性，故整体村落被视为美好；然无绝对意义上全面包含所有成员，故不存在单纯的双语或双数形式。此理应以逐字组合法理解，体现不同概念间联系。就“美好性质”而言，涉及成熟谷类种属的涵盖意义，言“行为特性”。此处清楚指出，语义间的涵摄与分歧，及对词语意涵的解析，特别提及树木等字眼，其含义可细化至具体范畴。此乃通过细致语义分析揭示词汇语法的使用规范及适应性，防止产生误解或混淆，论及不存在纯粹双语现象的原因，如使用单言表达复数意。
Vāttikakārena ‘‘ānupubbiye dve bhavantīti vattabba’’nti (8-1-1-vā) vuttaṃ, tadāha-‘ānupubbiyepi’ccādinā, atthevānupubbiyepi vicchā tatova dvittanti paṭipādaya ‘mānupubbiya’miccādinā ‘atthiyeveccādino vuttivākyassa vivaraṇamāha. Gāmajātiyā tulyajātiyānaṃ disā desādibhedena bhinnānamiva gāmānaṃ, na ettha vicchā, mūlamaggaṃ vā hi mukhya mekameva… heṭṭhuddhabhāgantarābhāvenekattā, yenupariyadho bhāgāpekkhāya katamūlaggabyapadesena bhinnajātiyā mūlaggabhāgā, te bhinnajātiyā, na ca bhinnajātiyānaṃ vicchā hoti, na hi gogoti vutte (vāhīka)gatā vicchāvagamyateti ācariyajinindabuddhinā ānupubbiye vicchāyābhāvaṃ paṭipāditaṃ, taṃ vighaṭayituṃ ‘yadi hi’ccādinā yaṃ vuttiyaṃ vuttaṃ, taṃ vipañcitumāha- ‘yathe’ccādi, nasanniviṭṭhoti na patiṭṭhito, natthīti vuttaṃ hoti, yassūparibhāgo atthi tampi mūlanti mūla byapadesassāpekkhā katattamāha, ubhayanti mūlamaggañca, tathā aññepi mūlaggabhāgāti iminā mūlaggabhedānaṃ heṭṭhā viya gahaṇe sati bahuttamāha, pubbakathitenāti ‘rukkhādīnaṃ bāhullenā’tiādinā pubbe vuttanayena, idaṃ vuttaṃ hoti ‘‘mūlādīnaṃ bāhullena thūlādi guṇayogammantvā sattamīvibhattiyuttena mūlādisaddasahitena sabba saddena mūlādikamatthamabhisaṃharitvā sabbasmiṃ mūle thūlā sabbasmiṃ agge sukhumāti evaṃ (vattuno) byāpitumicchāyamekavacanantassa vicchāyantveva dvibbacana’’nti.
训诂者以“渐次存在二者”为说起点，指出“渐次性”与相关语义间之区别，如地理位置、方向的不同，使得相同类属之村落表现为分别。因为根本路径或根本缘起被视作主要，共同一根本支配其他差别，故不生混淆。此中并无词义的复数现象，因系归理性分析。引述先人典籍，提出“因部分存在而称根本”的解释，此舆诸不同根本之划分，表述详尽且层次分明，论述树木等外延特征，因其众多而产生复数意义，但依单字统一为一主题。整体反复说明词义范围及复合含义的展开，保证文本表述之统一性及严谨性。
Jeṭṭhānaṃ vicchāsambhave sabbakaniṭṭhassa jeṭṭhattābhāvānuppaveso na siyāti ānupubbiyamattavacanicchāyaṃ teneva dvittamabhihitaṃ ‘jeṭṭhaṃ jeṭṭhamanuppavesayā’ti tenevācariyena, tadadhunā vighaṭīyati ‘jeṭṭha’ miccādinā , kaniṭṭhopi pavesīyatīti kaniṭṭhassapi vicchāsambhavamāha, tattha kāraṇamāha-‘yatheva hi’ccādi, parassāti majjhimassāti ettha visesanaṃ, kaniṭṭhassāpi jeṭṭhabyapadesoti sambandho, yathāvuttameva samattheti ‘vatticchānibandhane hi’ccādinā, vatticchādibandhaneti vattuno icchā nibandhanaṃ kāraṇamassāti samāso, vatthusabhāve vatthu tatthe, abhiniveso pavatti, nābhisambhuṇāti na pappoti.
关于“较长者不显先于全部之论”的成立，且根据“长者捕获短者”等说，说明“短者能被涵容于长者”、“短者在长者之后入现”等，依照逻辑关联证明二者相互包摄。论述“较长与较短”的互相关连，虽然短者含于长者，二者仍具有不同视角和说明，故细致剖析它们的相互关系。文中表明，因执著语义及其表现所致，解释关系中不存在混淆，虽存在细微层面相异，但在表述上达成一致，且在用语上规避误会。此为对词汇间语义细微差别及包合关系的深入分析，确保理解上的精确与规范性。
‘‘Sakatthe vadhāriyamāne nekasmiṃ dve bhavantīti vattabba’’nti (8-1-12-vā) vāttikakārena vuttaṃ, tadāha ‘sakatthe’iccādi, atthappakāraṇādyanapekkhassa padassa atthe sakatthe avadhāriyamāne ettakameveti gammamāne anekasmiṃ diyyamāne dvibbacanamiṭṭhaṃ mataṃ pāṇiniyānanti attho, ayampanesamadhippāyo ‘māsakaṃ māsakaṃ imamhā kahāpaṇā bhavantānaṃ dvinnaṃ dehī tyatra dve eva māsā dātumicchitā, kahāpaṇaṃ nāma–
“关于‘共同情况下可分配两份’应当如是说”，这是依照（8-1-12节）条文注释者所说。当时说“sakatthe（共同情况下）”等语，因不依赖于特定规定等词义，于「sakatthe」一词的义理是：共同情况下、被分配时、在多处被给予时，可发出两个意思，谓为“允许给予”之义。此为此处按照语法而做出的解释。例说：“māsakaṃ māsakaṃ（逐月）”在此，意谓二人身体中间，正有两个月份欲分配，这里的“kahāpaṇaṃ”是指——
Cattāro vihayo guñjā, dveguñjā māsako bhave;
“有四种享用品为瓜果，两个瓜果合成一个月”——
Dve akkhāva māsakāpañca,kkhānaṃ dharaṇamaṭṭhakaṃti.
“二个月份和五个月份，共计七个月份相合”——
Vuttavidhinānekamāsakasamudāyo, tattha na sabbe kahāpaṇa sambandhino māsā dānakiriyāya byāpitā, dveyevāti netthattha vicchāti yathāvuttavattabbena dvibbacana’’nti, taṃ dassetvāti taṃ dvibbacanodāharaṇaṃ dassetvā, paṭipādayituṃ vicchāyameva dvittaṃ dassetuṃ… māsakaṃ māsakamiccādotvayamadhippāyo-‘‘dehīti dānakiriyāya māssa byāpitumiṭṭhāti vicchāyamevettha dvibbacanaṃ, tathāhyato dviruttā vicchāva gamyate’’ti, saddantaratoccādikaṃ kimāsaṅkiya vuttanti āha‘dehī’tiādi, avadhāraṇe patīyamāneti kahāpaṇasambandhini bahumhi māsakasamudāye māsakadvayanicchaye viññāyamāne sati, avisesena sāmaññena māsānaṃ dehīti dānakiriyāya byāpanā bhāvāti sambandho, saddantaratoccādino sādhippāyamatthamabhidhātumārabhate ‘padene’ccādi, ettha padenāti māsakamiccanena padena, imamhā kahāpaṇāti idamettha saddantaraṃ, katābhisaṅkharaṇassāti māsakaṃ māsakamiccevaṃ nipphāditassa, saddantaratoti iminā padantarayogo gahitoti āha-‘padantarena yogato’ti ayametthādhippāyo ‘‘dvittakaraṇakāle saddantaravacanīyassatthassānapekkhitattā māsakaṃmāsakanti avisesena māsakavicchāyaṃ dvittaṃ, tadanu pana imamhā kahāpaṇātisaddantarasambandhe sati yadi kahāpaṇasambandhya na vasesamāsakavicchā pariggayhati tadā imassa kahāpaṇassāti chaṭṭhiyā bhavitabbaṃ, imamhā kahāpaṇāti pana avadhipañcamīniddesato kahāpaṇato dvayameva gahetvā bhavantānaṃ dvinnaṃ dehīti imamhā kahāpaṇāti saddantaratovadhāraṇaṃ gamyate’’ti.
以上所述为多个“月（māsaka）”集合的说明，其中并非所有利乐品相关的月份都广泛参与份子赠与，只有两份表示的意旨，能够作为此处具体说明的说明，谓双重语句的规定。现以此双重语句为例加以阐释，目的在于引导理解此“māsakaṃ māsakaṃ”作为表示月份的赠与份额时的用法——“dehīti（谓：给予行动中广泛涵盖月份）”之语，唯有此双重句能揭示义理。此处亦同理，二重句语意的区别，因其涵盖的月份义项而异。至于“两个月”一语说明，意指在本处“kahāpaṇa”（瓜果）相关赠与事项中且于两个“月”的区分上直接理解，若无瓜果相关则不引申为两月区别的标准。此“kahāpaṇa”于第五义层面为基于瓜果而区分之二份。此处“kahāpaṇa”因语义用法得以成立，是依赖于与瓜果相关的众多月份群义项中，对两份月份分配的特别理解。此处词义用法，正是以“padena”等相关语词作为说明依据，其意为“以月份赠与之词述”为依归。所言“kahāpaṇa”指此处特定语义范畴下的用词，其所加之“māsakaṃ māsakaṃ”即为通过二重语义方式所生成的特别分配规定。此语句解释意旨在于：于二重规定时依语意说明，特指瓜果相关的两份月份区分，故称“两份身体”，意即分配两份给二者。
‘‘Pubbapaṭhamānamatthātisayavacanicchāyaṃ dve bhavantīti vattabba’’nti (8-1-12-vā) vuttaṃ, tadāha-‘pubbapaṭhamānaṃ miccādi, pubbapaṭhamānaṃ pubbapaṭhama saddānaṃ atthātisayo yo atthassa pakaṃso, tassa vacanicchāyaṃ, sabbapaṭhamabhāvasaṅkhāta atthātisayamattāva vacanicchāti na ettha vicchāti tesamadhippāyo, vikasanakiriyāya pākakiriyāyāti vuttepi vikāsakaraṇakiriyāya pākakaraṇakiriyāyāti atthasambhavato ‘pubbaṃ pubbaṃ puppha’nti tyādo, pubbaṃ pubbaṃ vikasanaṃ karonti, paṭhamaṃ paṭhamaṃ vacanaṃ karontīti kiriyāvisesanavasena attho daṭṭhabbo, pubbāti matā paṭhamābhimatāti iminā pubbapaṭhamabhāvenābhimatānaṃ bahutta byāpanena vicchāsabbhāve kāraṇamāha.
【论疏】文中曾说（8-1-12-或然）：『于表达「前者」「最初者」之义胜时，应言两者皆成。』对此，注疏说明如下——「前者、最初者」等，即「前者」「最初者」二词之义胜，所谓「义胜」者，乃义之彰显也；于表达此义胜之愿意中，其意趣乃是：唯以名为「一切最先之位」的义胜之意，方为表达之所欲，于此并无分散之义。即便已说「开放之动作」「成熟之动作」，从义可得「令开放之动作」「令成熟之动作」之意，故如『前者、前者，花』等，应依动作之限定语之方式理解其义，即：作前而前之开放，作最初而最初之发言。以「被认为是前者、被认为是最初者」此句，说明了由于被认定具有「前者」「最初者」之位的事物为多而普遍，故有分散义存在之理由。
‘‘Ḍatara ḍatamānaṃ samasampadhāraṇāyamitthīnigade bhāve dve bhavantīti vattabba’’nti (8-1-12-vā) vuttaṃ, ettha itthiliṅgasaddo itthiliṅgayogā itthīti vutto, nigadyateneneti nigado, itthī nigado yassa so itthinigadobhāvo, tasmiṃ itthīnigade bhāve, tadāha-ratararata mantāna’miccādi, itthiliṅgeti itthiliṅgaṃ yassa so itthiliṅgobhāvo, tasmiṃ itthiliṅge bhāve vattamānānaṃ ratararatamantānaṃ dvibbacanamabhimatanti sambandho, kasmiṃ visayeti āha-‘samasampadhāraṇa visaye’ti, samena aḍḍhatādinā guṇena ime ubho aḍḍhā itvevaṃ rūpā sampadhāraṇā nirūpanā avabodho samasampadhāraṇā, sāeva visayo, tasmiṃ sati, aḍḍhatāya bahuvidhattābhāvā kiriyādiyo gābhāvā ca natthettha vicchāti tesamadhippāyo, pucchiyamānāti iminā ime ubho’ iccādīnaṃ pucchāvākyataṃ dasseti.
【论疏】文中曾说（8-1-12-或然）：『于表示同等权衡时，「更者」「诸者」两类后缀，及女性称语、状态词，应言两者皆成。』此处「女性词」一语，因与女性词相连，故称「女性」；所谓「称语」，乃被称说者也；「女性称语之状态」，即女性称语之位。对此，注疏说明如下——「更者」「诸者」等后缀，即具有女性词之位者，处于女性词之位的「更者」「诸者」诸后缀，其双数形式为所欲，此为关联。「在何范围内？」对此说：「在同等权衡之范围内。」以同等之德——如财富等——来权衡「此两者皆富」如此之类，此种确认、认知，即为「同等权衡」，此即其范围；有此情况时，由于财富等无有多种形态，亦无动作等之过，故于此处无分散之义——此为彼等之意趣。以「被问及时」，显示「此二者」等为疑问之句。
Parabyavahārenāha-‘ākhyātādīnaṃ visayatta’nti, iminā ākhyātādīnameva kiriyājotakapadabhāvena ponopuññasaṅkhātakiriyā dhammassa dhanasameva visayattaṃ dīpeti, atisayavisiṭṭhanti iminā papacatisaddepakāro pakaṃsattha jotako upasaggoti dasseti, hividhimhīti’lū-cchedane’iccasmā vidhimhi hippaccayo ‘‘pañhapattanāvidhīsu’’ti (6-9) iminā suttenāti attho, ossāti ‘‘yuvaṇṇānameopaccaye’’ti (5-82) okārassa, ‘pubbeka-kattukāna’’ (5-62) miccevāti evakārena paresamivāyamapyābhikkhaññe paccayo ce vidhīyate, tadā papacatiiccatra viya ābhikkhaññe vidhīyamānena paccayeneva ābhikkhaññatthassa pakāsitattā na dvibbacanena bhavitabbanti dasseti, yadā tu bhusaṃ punappunaṃ pacatīti vacanicchā tadāpi papacatīti bhavatyeva.
“借由别名的用法说‘被动者是使动词诸类所涉及的对象’”，这里以‘使动词’的形式，标为增福业的果报，形象地说明法义如同财富一样被指向，且这种‘过度优异的使动者’显示为‘使恶声者’，意为‘催熟’之因，于是谓之‘使动者’。因‘杀害’之义多指制约之法，故于‘多种生成法则中’（6-9）本节经义如此，此处‘猥称者’指‘青春阶段借助’的用法（5-82），又说‘先作成之’（5-62）谓以同音作“坏”的因果业力。如果他人也以同样方式施加刺激并规定因果，则此处反复强调‘杀害’业的因缘光显，不应用二义相显现。虽如“反复煎熬禾秸”之说是言辞夸饰，但其意仍属‘杀害’之意。
Iha imasmiṃ udāharaṇe, ābhikkhaññe iccevāti iminā anukaraṇamattamevetaṃ natthetthābhikkhaññanti pāṇiniyā suttantarena dvittampaṭipādenti, natthettha tādisena vacanena payojanaṃ, ābhikkhaññeyeva dvibbacananti dasseti, evamaññate ‘‘paṭaiccetamanukaraṇaṃ bhavana kiriyampati vattatīti kiriyādhammaṃ ponopuññamettha atthevā’’ti, teneva vakkhati-‘paṭapaṭā bhavatīti ābhikkhaññe dvibbacana’nti, anitisminti itisadde avijjamāne, rāppaccayoti paṭhamaṃ dvitte kate pacchā rāppaccayo, rāppaccayamakatvāpi pakārantarena sādhetumāha- ‘athavā’ iccādi, dīgho niccanti paṭhamaṃ dvitte paṭapaṭakarotīti ṭhite niccaṃ dīgho, paṭapaṭā karotīti ettha nipphattiṃ dassetvā idāni paṭapaṭāyatīti ettha dassetuṃ paṭapaṭāyatītiādi āraddhaṃ.
在此例中，对‘使动者’所附加的‘欲令...’的义务乃仅为仿效习惯本身，并非专指‘使动者’。故以特殊词语表达而说明用法，其语用功效仅限于‘使动者’之二义相应用。依此见解，“欲说作模仿之方针，行善之业遵行使动行为，方可成立”，此意由此文论述。谓‘反复重复者谓使动者’为二义相，‘非此即彼’之境在无明时生起，但“借助条件论”前后连用，而“或者”乃其修饰词，其长否定句续存之前言，一并说明“反复重复”的重点，以此为指导。
55. Syādi55. 以 sya 等开头者
Ekassa ekassa iti ṭhite pubbavibhattiyā lutte saṃhitāyañca katāyaṃ ekekassa, evaṃ matthakena matthakenāti ṭhite matthaka matthakenāti.
“一个一个”乃定式表达，以前既有区分，已汇集整合，故以“一个一个”确定表达，犹如业力与业果之对应关系，谓“以因应果，以此分别”而定。
56. Sabbā56. 一切
Aññaṃ aññanti ṭhite iminā vibhattiyā lope akārassa ‘‘tadaminā’’ (1-47) dinā okāre aññoññantipi hoti.
“互相为他”的表达中，需视分解方式而定。如果去掉表因之“被...此”语，则“互为他者”的含义即出现。
57. Yāva57. 乃至
Yāvabodhanti ‘‘yāvāvadhāraṇe’’ti (3-4) asaṅkhyasamāso.
“直到何时”为“直到何等保持”的用法，是无数积累的表达。
58. Bahula58. 多种
Kvaci pavatyappavatti, kvacaññaṃ kvaci vā kvaci;
“有时发作或不发作，有时或他处，或此处或彼处”
Siyā bahulasaddena, vidhi sabbo yathāgamaṃti.
或可由「多用」一词，一切规则皆依传承而行。
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