2. Dutiyakaṇḍa vaṇṇanā · 2. Dutiyakaṇḍa vaṇṇanā

231 段 · CSCD 巴利原典

2. Dutiyakaṇḍa vaṇṇanā2. 第二品释义

1. Dvedve1. 二二

Avayavasambandheti syādyavayavīsamudāyena dvedveti vuttānamavayavānaṃ sambandhe, atettha vutyanukūlāya pañcikāya vā bhavitabbaṃ, pañcikānu kūlāya vuttiyā vā, na cettha dvinnamaññoññānukūlatā dissati, tathāhi vuttiyaṃ-‘ekānekatthesu vattamānato nāmasmā’ti ettakameva pakativisesanavasena vuttaṃ, pañcikāyantu tabbisesana vasena ca paccayatthavisesanavasena ca attho dassito, tadeva mubhinnannāññamaññānukūlatā dissati, tato ettha yathā dvinnamaññoññānukūlatā sampajjati, tathā byācikkhissāma ‘‘yadi panettha vutyānukūlā pañcikā bhaveyya paccayatthapakkho jahitabbo siyāti ‘te…pe… ekānekatthesu’ti ca, tena…pe… yojaniya’nti ca etesaṃ jahitabbatāya bahupāṭhavilopo āpajjati, yadi pana pañcikānukūlā vutti bhaveyya vuttiyaṃ kiñcimattaṃ pakkhipitabba mattameva siyāti bahuvilopāpatti (na) hotīti etesaṃ dvedve honti ekāne katthesu vattamānato nāmasmā’ti vuttiyā bhavitabba’’nti, evañhi sati satthantarenāpi saha ghaṭate, sutte ‘dvedvekānekesu nāmasmā’ti vuttattā ‘ekānekesū’ti idaṃ paccayavisesanaṃ vā yujjati

关于成员之间的关系(Avayavasambandha)的论述中，因成员整体的发生而分别说为二者或二多个成员之联结，故此可在此情形下根据上下文的适合，采用五个成员的说法或关于五个成员的论述。若不如此，则不能显现出二者或多个成员之间相互顺应的意义。例证中所说的论述‘在多个处所所起，名为某某’，仅用作特定语法特征的表达，五个成员皆以特定特征和条件特征显示意义，故此处即显出其中成员与彼此相顺应的差别。由此，成员之间如何显现二者或多者相顺应，我们将进一步说明：若此处产生五个成员相顺应的论述，则应舍弃条件侧的论据，即‘……在多个处所所起，名为某某’等，此时会因诸多经文的缺失而损失其舍弃之义；反之，若产生五个成员相顺应的论述，论述中或应稍作加添，仅以此为限则合适，则无较大损失，故在此二者间，“在多个处所起名为某某”的论述可为用。此理虽由经师时常同现，经典内亦有所示，谓‘二者或多者处名为某某’，则有‘多个处所’这一条件特征为辅佐。

Pakativisesanavasena vā yadetaṃ paccayavisesanaṃ, tadā sāmatthiyā ekānekesūti pakativisesanampi labbhati, tattha sāmatthiyamattha balaṃ, tathāhyekādīsu bhavantā pakativāccānamevekattādiabyati rittaatthamattādīrūpānaṃ jotakā syādayo kathamekattādīsu vattamānato nāmasmā aññato siyunti yathāvuttanāmavisesākkhepo, tathā itthiṇādippaccayādīnampi pana pakativisesānupādānepi yato dhātvādi vāccottho natthi, sāmatthiyā tato, dhātutyādyantehi na honte vittipaccayā, tathā ṇādipaccayāpi… vibhatyantā vidhānato, yadetampakativisesanaṃ tadāpi sāmatthiyeneva ekattādīsu vattamānato nāmasmā tajjotanāya bhavantā syādayo kathamaññattha honti asambhavāti ekānekesu dvedveti labbhati, athavā sarūpena avuttampi sāmatthiyenekānekatthesūti gammamānaṃ vuttameva hotīti katvā‘tecā’tiādikaṃ vuttanti gahetabbaṃ, ekānekesu vattamānato nāmasmāti kimatthaṃ asatvabhūtāya kiriyāyekattādisambandhābhāvā kriyatthāca tyādīhi yevekattādīnaṃ vuttattā tyādyantehi ca na bhaveyyunti payojanantaramāha-‘yampanā’tiādi, pañcakanāmatthassādhippetabhāvo cettha pakkhassetasseva yuttattā. Tathāhi saṅkhyākammādayo nāma vāccassa dabbassa dhammo sakattho-pasajjano ca saddo dabbeyeva vattate… dabbeyevānyanayādivohārā, tattha dabbavācinā saddena dabbadhammānamabbhantarīkaraṇanti nāyuttametaṃ nāmena pañcannamabhidhānaṃ, vibhattiyo pana jotikā, itthipaccayā ca itthiliṅgassa, tathā cāmhehi vuttaṃ sambandhacintāyaṃ–

若此条件特征为特定语法特征，则也能获得‘在多个处所’的语法特征，这种语法特征的力量为一般来说，在诸如‘第一’等处常使用特定语法词，其目的为阐明词义而非存在实体。譬如依此规定，像女性词根等条件虽无独立词义，然借助语法特征而存在其表达方法。因而特定语法词之存在，虽无实体词义，但帮助表达条件关系。相似地，诸多特定语法词如数目、动作等，似乎作为词义存在，乃因其是用以特指特性或条件之故。如此，关于‘在多个处所起名为某某’谓之语法特征的说法，包括其必要功能及在定义上的应用等，有详细论述。依此，五个成员名称之本体与其词形变化、数量、动作等词义分解一致，正是以此表达语义差别，故称此为语法特征。因而成员名词所属词类具有此种性质。又比如如音律术语等实质名词语义亦展现此种方面。故本段意在阐述诸如五个名称词之存在，其词义成分得到如此解释及归属，以阐明语义与语法特征之间的区别。

Saddo sakatthaṃ vatvāna, padatthaṃ dabbasaññitaṃ;

论及声音乃至物体的称谓，音便为其所表之理。

Samavetaṃ vade liṅgaṃ, saṅkhyaṃ kammādikammi ceti.

同而论及标志、数目与动作等诸要素。

Ekānekesu syādīnaṃ yathākkamaṃ dassetuṃ ‘tenā’tiādi vuttaṃ, tenāti yena pañcako nāmattho adhippeto ekādīsu ca atthesu jo-tanīyesu syādayo vidhiyissanti tena, sabbatthāti ‘aṃyo’ādīsu sabbattha, sabhāvatotyādikassāyamadhippāyo ‘‘yadyapi syādayo ekānekesu honti tathāpi ekādayo saṅkhyāya paricchinne atthe vattanti na saṅkhyāmatte, saṅkhyāya sambhavābhāvā saṅkhyeye bhavatīti na saṅkhyāpi syādīnamattho’’ti (na) kevalaṃ sakattha dabbādiyeva syādīnamattho na bhavati, api tu saṅkhyāpītyapisaddattho, anena saṅkhyā vibhatyattho catukko nāmatthotyayampakkho nirākato pañcako nāmatthoti dassane saṅkhyākammādīnaṃ vibhattiyo jotikā honti, tiko nāmatthoti dassane tu saṅkhyākammādayo vibhattivāccā honti, idāni adhippetapañcakanāmatthe sakatthādikaṃ sarūpato dassetuṃ ‘tatthā’tiādimāha, tattha sakattho visesananti sarūpādi yaṃ kiñci visesanattena vattumicchitaṃ taṃ sakattho nāmati attho, taṃ dasseti ‘sarūpajātiguṇadabbāni’ti.

关于‘在多个处所’等词义表达之正当性，谓‘依此者’（tena），即由何者五个名称词主宰，且在第一等义项中说明需加修饰说明。且在所有情况下，词语总有‘其他’等指代，以明确其意义性质。此处现有论述谓‘尽管在多个处所存在语义，然依数量除外，词义不能由数量而决定。数量之存在与否对词义无关，故数量本身不可视作词义。’故此不唯表示音响之实体，且数量亦是其中一要素。换言之，数量虽无独立之词义，然其蕴含于词义中作为辅佐。以四乃至五等词义演示名称词分解，词义由动作和名称组成，而非单纯名称。今谓被加诸五个名称之主宰，当示同等对象，故选此成语谓之‘如是’（tatthā）加以说明，谓‘指同类的性质，如形态、品质和功能’。

Balena yassā bhinnesu, pavattante gagādīsu;

借助力量，犹如在流动的水波中。

Sā jātyabhinnadhīsaddā, suttaṃ pupphesvivānvītaṃ.

此处『同生异心声』是说，法教如花一样被传扬开来。

Dabbādhāro tato bhinno, nimittaṃ tappatītiyā;

『载物者破裂』谓载物者随后破碎，其象征因缘分解；

Bhāvābhāvasabhāvo yo, so guṇo nigguṇo mato.

『生灭的本性』者，即被视为有功有过的性质。

Sarūpaṃ saddarūpaṃva, jātiyā yaṃ visesanaṃ;

『同形同声』如出生时的特征，

Visesīyati yaṃkiñci, dabbaṃ taṃ samudīritaṃ.

凡是有差别之处，若被称为物件，则是被全面地称说。

Idāni sarūpādino visesanassa sakatthabhāvaṃ jātyādivisesassa dabbabhāvañca dassetuṃ ‘tatthā’tiādimāha, sarūpe vattate saddoti viyabhedopacārenāha-‘saddassa sarūpenā’ti, ettha pana goti jātimattavācini gosadde payutte gosaddo jātimattamāheti so jātiṃ viseseti nāma. Yaṭṭhiādisaddehi yaṭṭhiādisahacaritā upacārato gahitāti yaṭṭhiādidabbehi yaṭṭhiādisahacaritā purisā visesīyantīti āha-‘dabbampi dabbantarassa visesanabhūtambhavatī’ti, yaṭṭhiyopavesayāti yaṭṭhisaddavacanīya yaṭṭhidabbavisiṭṭhe purise pavesayāti attho, kuntepavesayāti etthāpi esevanayo, yathāvuttacatubbidhasakatthato paropi atthi sakatthoti āha-‘katthacī’tiādi, sambandhanimittoti sambandho nimittaṃ kāraṇaṃ paccayappavattiyā assa paccayassa soti samāso, ettha hi daṇḍo assa atthīti assāti sāmino purisassa saṃsaṅkhātadaṇḍādidabbena sahayo sassāmisambandho, sopi paccayassa nimittaṃ, tathā ca vakkhati-‘daṇḍapurisasambandhā daṇḍīti paccayo’ti, (kiri)yā padatthassāpi visesanattena sakatthabhāvo jātipadatthādīnaṃ vutta ṭhāneyeva vattabboti pācakoti ettha kiriyākārakasambandhasaṅkhātaṃ parābhimataṃ sakatthampi paropadesenopadisitukāmo idha sambandhasakatthassa vuttaṭṭhāneyeva kiriyāsakatthaṃ dassetuṃ ‘katthaci kiriyāpī’tiādimāha. Nāmasabhāvena viññāyamānaṃ pañcamaṃ nāmasaṅkhātamatthaṃ dabbapadatthena saṅgahetvā jātiguṇakiriyādabbānīti hi catubbidho nāmattho, nāmampi anvattharuḷhivasena duvidhaṃ pumitthinapuṃsaka liṅgavasena tividhampi catubbidhaṃ hoti… yathāvutte catubbidhe atthe namati, te vā attani nāmetīti iminā kāraṇena. sāmaññaguṇa kiriyāyadicchāvasenāññathāpi catubbidhattaṃ nāmassa vadanti, tatthāpi yadicchānāmassa dabbanāmeneva saṅgaho veditabbo, itthattaṃ esāti pasiddhimā attho, yampanātiādinā vuttamevatthaṃ sādheti ‘tatthe’ccādinā, abhidhāyakattena jotakattena, ikārantatoti munisaddato, aññathāti ikārantato na bhavati ce, atoti ādesa bhavanato phalaṃ dassitaṃ na siyāti sambandho, vuttiyaṃ ‘evaṃ kumārī kumāriyo’tiādīsu evanti yathā pulliṅge ikārantato syādīnamudāharaṇamanādesatthaṃ vuttaṃ evamitthiyampi anākārantatoti dasseti, upalakkhaṇaṃ cetaminī-nī-ū-ti-paccayantādīnaṃ, asati…pe… vacaneti iminā pāṇiniyānaṃ vibhattisaññāvidhāyakassa suttantarassa atthibhāvaṃ dasseti, ‘‘vibhattica’’ (1-4-104) iti hi tesaṃ suttaṃ, tassattho ‘syādīnaṃ tyādīnañca vibhattisaññā hotī’ti, bhavantīti anvatthavasena vibhattisaddavacanīyāni bhavanti, so (yevattho) vibhatticcanena vibhajīyatīti vibhatti, kamme ktippaccayantoyaṃ vibhatti saddoti dasseti, kathampanetesu syādīsu vibhajīyaticcassa vākyatthāssānugamo yenevaṃ vuccaticcāsaṅkiya yena yathā ca vibhajīyati tamupadassento āha-‘tathā hi’ccādi.

现在从形声等多样性中，从出生等差别的种种存在状态观察物件本质，故称此处为“在那里”。所谓于形而言是声，但这里用分解差别的方法称之为“同声如同形”，“声的同形”。此处“物”者为“出生”（作物之本），故以声息附在“出生”为‘出生声’。因声及诸伴随声，能由诸伴随物件分别，因此说“物也是因其与物互相分别而成差别”。又以“置于高座”言“（物）高座”，意谓高座可佐助于人作差别，故称为高座。虽如前述四因相在其它处亦有驾驶，即谓“为因”等。因缘因及所生果相会合引起关系，因缘为因果合，谓“相关即为因”，因此以“杖”为例，意谓杖之相伴砍打者，有人佐助守护杖，守护者与因缘相联，则守护者与因缘果相相关连，故称“杖本身也有因缘”。又说“杖与守护者的连结为因”，即为“关系”。谓『施行之词』依此差别、因缘而存在，生灭着，故称“施行法亦有因绪”。这里“因绪”的说法，是因为从关系处显现施行法之用，此为导引他者所说。按名义区别，尚未被分别的第五义根名义，与“物之义根”合摄所生，谓出生性施行物，故名为四种施行之相关名义。名亦依随承载，因性甚深而为两种：男子、女子之性，亦作三种共四。正如前所言，四种之义称名为“名”，并在本义中用之，故称之为“名”。虽平凡施行及等异名亦说四种名义，但其名聚会当以物名为准，则彰显其本质，故说“在那里”等语以清晰显示此义。用称呼者之说法及启示，显示圣者之词，若不从别处说起，则呈现不生起之义。说“如是”，表示直接属于说话者之说，非他样无明混淆之理，现前之义，以此方式表达，佐于阐扬其意义，故有此教诲。

2. Kamme2. 业中

Vuttiyaṃ kattukiriyāyāti kattusādyatāya taṃ sambandhiniyā kattukammaṭṭhāyapi duvidhāya kiriyāya, anekatthattā dhātūnaṃ karoti ettha sambandhanatthoti āha-‘karīyati abhisambandhīyatī’ti, yaṃkiñci padattharūpaṃ sambajjhatīti attho, iminā cānvatthavasenevāyaṃ kammavohāro siddhoti dasseti, sabbakārakānampi pana kiriyāsambandha sabbhāvepi kiriyābhisambandhīyamānatteneva yaṃ vattumicchitaṃ tadeva kammaṃ viññeyyaṃ, kattādi kattu kiriyāyābhisambandhīyamānattepi kattādittavacanicchāyeva kammaṃ na hoti… yasmā vacanicchāyeva kārakāni bhavanti, evaṃ sabbakārakānampi kārakantarappattiyaṃ tadabhāvo yathāyogaṃ vattabbo, vākyekadesenetyanena ‘‘dvedvekā’’dino vākyassa ‘‘kamme dutiyā’’iccādino ca ekavākyattaṃ sūceti, pakaraṇassa mahāvākyarūpattā vippakaṭṭhānipi vākyāni ākaṅkhādisabhāve aññamaññasambandhānubhavanenekavākyabhāvampaṭīpajjante, vuttī hi–

谓行为即为动作之事，为行动之起因，此二者虽相关，实有二重之行为。因其多义诸要素，各作不同说明，谓有关连之理，即‘被执行者应当与之关联’，所谓根据词义而得。以此类比，此行为中亦有因果对应，显示业之流转成立。即使诸因皆与行为连结，本质上行为连结亦应具足，唯此而被认定为行为。若因仅在言辞上发生，诸动因即成，此时不可为业。因言辞确定诸因存在，诸因失缺则违理，理应用作正确判断。句中用‘一句两词’，比如‘第二者’所指一句，表明言简意赅。虽篇幅大句包含果报诸理，然而内含相互关联，非断裂句式。训诂云——

‘‘Ākaṅkhāyoggatā sattā, bījaṃ sannidhino yato;

‘愿力与因缘为一体，有比种子聚集之处。’

Vippakaṭṭhāni vākyāni, mahāvākyaṃ karontyatoti.

‘果报果语随缘而起，谓之大句言筭也。’

Sāmaññenāti kammādyavisesena, pubbācariyasamaññāvasenāha ‘dutiyādikā’ti, tena yadyapi tyādinopi dvinnaṃ pūraṇiyā dutiyāti sakkā voharituṃ, tathāpi syādīnaṃ dukeyeva dutiyātatiyā ruḷhīti natyādīnaṃ dukāni dutiyādisaddena gayhanti, visiṭṭhesūti kammādinā visesitesu, tividhaṃ kammanti sakasamayappasiddhiyā kammassa tividhattamāha, aññe tu sattavidhamicchanti, kathaṃ–

谓普通之行为量，此前师言‘第二及起首’者，以此虽以断舍为第二，然亦可随对事，或言句论略，以‘第二等’名表其不易愈次。谓特定行为，此以行为特异，榜示三种行为，依普遍承认业三种义。然有人认为六种，何以--

Nibbattivikatippatti, bhedena tividhaṃ mataṃ,

“作因因果之异，区别三种亦如是，

Tatthecchitatamaṃ kammaṃ, kammaṃtvaññaṃ catubbidhaṃ;

其真意者，种业为一，别类又有四。”

Icchitañcānicchitañca, nevicchitamanicchitaṃ,

所愿与非愿者，及非愿非非愿者，

Tathāññapubbaṃ nāññapubbanti, evamaññaṃ catubbidhanti.

如是于他分别之前无分别，亦复有别种四类。

Tattha icchitādīni upariyevāpi bhavissanti, tatreccādinā tividhaṃ kammaṃ sarūpato dasseti, tattha nibbattikammameke-nekadhā parikappenti, tadiha pakāsayissāma–

就此愿等以上，实亦存在，在此愿等缘起中，展现三种业性状，此处造业或一或多或多样示现，今当释明——

Satī-satī vā pakati, na yattha pariṇāminī,

念念为念所依，非缘变易者，

Nissīyate taṃ nibbatti, kammamaññesamaññathā;

此缘起业依托，其业有异或同；

Asantaṃ jāyate yaṃ vā, yaṃ santamappakāsati,

所生非和合者，或非生者之合，有和合者所显现。

Uppatyā-bhibyattiyā vā, tannibbattīti vuccatīti.

『由生起、增长与衰减』者，此即谓之生起。

Ayamettha attho ‘‘kaṭavikārassa kāsasaṅkhātā vijjamānā pakati pariṇāminī kaṭavikārampati pariṇamantī yatthappayoge na nissīyate… kaṭaṃ karotītettha kevalamatthāvagamamattassa vattumicchitattā kāseti asuyyamānattā ca, pakatiyā tu suyya mānatte vikāriyaṃ siyā, teneva kāse kaṭaṃ karoti, taṇḍule odanaṃ pacatīti dvayattho karoti pacati ca, tasmā kāse karoti taṇḍule pacatīti vikārīyati, kaṭaṃ karoti odanampacatīti nibbattī yatīti attho, asatī vā pakati avijjamānattāyeva yattha na nissīyate… ( ) saṃyogaṃ janayati vibhāgamuppādayatīti saṃyogavibhāgānaṃ kassāpi pakatiyā avikārattā saṃyogavibhāgavante hyavikateheva tesaṃ jananato, tamevambhūtamanissitapakatikaṃ avijjamāna (pakati) kaṃ vā kāriyaṃ nibbattikammaṃ nāmāti eko, aññesamaññathāti vatvā tandasseti ‘asanta’miccādinā, yaṃ asantamavijjamānaṃ jāyate, tannibbattikammaṃ, yathā sukhaṃ janayati buddhimuppādayatīti, santaṃ vijjamānameva vā kevalamappakāsitapubbaṃ yaṃ uppattiyā abhibyattiyā vā pakāsati, tampi nibbattikammaṃ, yathā puttaṃ vijāyatisāmaññamabhibyañjayatī’’ti, tadevaṃ kesañci matena anissitapakatikaṃ avijjamānapakatikanti duvidhaṃ nibbattikammampi aññesammatena asantaṃ jāyamānaṃ santamappakāsamānanti duvidhaṃ nibbattikammampītisabbampi aṭṭhitapubbameva jāyatītyasato jānanā na byatiriccaticcāha-‘asato jananaṃ karīyatī’ti, avatthantaranti odanādino kledanādilakkhaṇamaññamavatthaṃ.

此处所说之义为：『欲变质者，其状态为「过程」之内在显现，有所变化以致逐渐成熟，其变质乃至成熟虽有变化，然于应用上未生断绝。……“所作何为？”此仅就其单纯解义讲说，依赖所作之怨恨嫉妒，在过程上必然生起变化；若于过程内具善心，则变化或可为善。彼时怨恨嫉妒所作即“所作何为”，譬如于稻谷中烧煮食用，此谓二义：作而烧煮也。因是故，彼于粳米中烧煮，因此变化；作何？烧煮粥饭，遂生名义“成就”。或谓由于过程中无知愚昧，所作不生断绝，反生连接、分裂、起因，即因缘和合。于某过程非变化合成者，而其变化正因存在，故其中生成、成立，其所依存过程（称为无明过程）形成所谓作业即成就，一切皆有差异异类。称谓异类非异类，即称耽睡为不安之类，彼非安宁无明生起，是名作业成就。如是定安乐生起智慧生起，对应名曰安宁。唯有知晓安宁无明，乃单显现其起生，彼亦作业成就，如生子一般通常存在，故是两种无依赖之作业，有时生不安宁，有时生安宁，此为两种作业总相。对此产生实性认知，绝不超越真理所言：应当以非实性生起名其生起，而非以虚妄生起-断说生起。具体表现为烧煮粥饭与浸润湿润等之性状。

Pakatyucchedasambhūtaṃ, vikāriyaṃ kiñci kiñci tu;

『过程之断灭所生起者』为变质，而变者有种种不同。

Guṇantarasamuppatyā, evaṃ sā vikati dvidhā.

由于性质或性质间的产生，因此此变质成二种。

Kiñci vikāriyaṃ kammaṃ pakatiyā kāraṇassa ucchedena sambhūtaṃ, yathā kaṭṭhaṃ bhasmaṃ karotīti kaṭṭhassāccantaparāvatti , kiñci pana guṇantarānamuppattiyā, yathā suvaṇṇaṃ kaṭakaṃ keyuraṃ vā karotīti evaṃ dvīdhā sā vikati hotīti attho, na vibhāvīyanteti na gamyante, sā patti‘pāpīyati visayīkarīyatī’ti katvā.

所谓变质，有二种：一者为作业（行为）所致之断灭变化，如木化为灰，此为木质终止；二者为由性质间差别所生起，例如黄金制成金器或臂环，此谓二重变化。意即此变质不生灭、不消逝，成就、习得、作用，以为“恶行”或“所欲行”的态性等诸义。

Yatra kriyākato koci, viseso nāvagamyate;

若在某处无任何作用力，特别之处不易识别；

Dassanā vānumānā vā, sā pattīti pakittitā.

观察或推测被称为「功德」。

Yattha kiriyākato kiriyāsampādito viseso atisayo koci nāvagamyate nappatīyate dassanā vā paccakkhappamāṇena anumānappamāṇena vā yathā nibbattivikatīnamatisayo paccakkhānumānā vagamanīyo, tatra hi nibbattiyaṃ visesasiddhiratipasiddhā… atthalābhākhyassa visesassāvijjamānassa kiriyākattā, vikāriye ( ) tu kvaci paccakkhavisayo… kaṭṭhaṃ ḍahatīti kaṇhattādibhāvassa paccakkhenevopalabbhanato, kvacidanumānagammo… devadattaṃ roseti pasādayati veti visiṭṭhamukhavaṇṇādikāriyānumeyyattā rosādino, evaṃ yattha na visesasiddhi api tu pattimattaṃ, sā pattīti pakittitā kathitā, ādiccampassati dhammamajjhetīti ayamettha attho, kathañcarahi asantassa pattikammassa kiñci (akaronta)ssa kārakattaṃ, na hi kiñci akarontaṃ kārakambhavitumarahatīti uccate-

有一种特殊的行为未遂、行为未完成的情况，即在某处没有发生、没有成就，而不能被称为功德。通过观察或推测的度量，像是事物尚未发生的明证推测，都是基于发生与否的观察和推断。这里所谓的「发生」是指特殊的成就、证悟和行为作用所呈现的效果。因为对于所欲达成的果效，在行为完成与变化时会有外在证据和目标场所，如判断某处被烧毁是基于黑炭等现象的直接察觉，这构成推测的依据。例如观察到迭瓦达德生气或使人平静，是通过其显著的面容表情等行为迹象予以推断。如此，虽无完全成就，但仅以完成情况论，即称为功德。这里的义理在于，某种未完成功德行为的果效显现，虽未成满足却有其作用。无论行为是否实施，都不轻易称其为无由发生。

Dassanakkhamatābhāso, pagamabyattiādayo;

显现为观察能力、倾向偏离等现象。

Visesā pattikammassa, kriyāsiddhiyamicchitā.

功德行为的特别之处，在于行为成就的违背。

Atra daṭṭhuṃ sakkā iti dassane khamatā ābhāsopagamo visayattopagamo visayattopagamanaṃ byatti ceti evamādayo visesā yathāyogaṃ pattikammassa kiriyānipphattiyaṃ icchitā, tato tassa kārakattanti attho, ādiccaṃ passatīti ettha hi ādicco daṭṭhuṃ sakkā, tatova so dissati abhibyattiñcopayātīti dassanakiriyānipphādakatthenāssa kārakattamupapajjate, tathā ññatrāpyādisaddagahitavisesavasena kiriyāsiddhito kārakattaṃ veditabbaṃ , nanu vikāriyampi nibbattikammameva… tena rūpenāsatoyeva jananato, pattikammampi kiriyāsambandharūpenāsantameva pacchā tathā bhavatīti nibbattiyevāti saccaṃ-

这里所谓能够观察，意味着显现能力、现象的到达，现象的到来，以及现象的显现变化等，是功德行为欲达的行为呈现。从中产生其因果关系，即所谓「见先」的义理。既然可以先见，则可得见证，因故出现行为完成的原因性。此外，因各种词句产生特殊意义，行为成就也应被理解为原因。从变化观照观点看，行为成就本身即是成就行为的性质体现，因其本无形象且依因缘生起，故后三者相应属实，谓之「发生」；这是真理。

Atthesā vatthuṭṭhiti, sukhumabuddhigocarapatītyanurodhena,

此义有基本依据，适应微细智慧所能领解的道理。

Tatra yampetaṃ ghaṭate, yathā patīti saddatthāvattānato.

其中当有其事发生时，如“落地”之声所转，为声相所成。

Visesānupādānatoti ‘‘kamme dutiyā’’ti sāmaññena vuttattā vuttaṃ. Karīyati kaṭo, kato kaṭo ccevamādīsu tyādippabhutīhi atihitakammādinissayesupi ekattādīsu dutiyādayo papponti niyamābhāvā, tathāhi pañcake nāmatthe kaṭādivacanīyassa sambandhī kammādyattho, tyādippabhutīti anabhi hitassa saṅkhyākhyassāparassa vibhatyatthassābhidhānāya abhihitesupi kaṭādīsu kammādīsu dutiyādayo siyunti pāṇiniyā ‘‘kamme dutiyā’’ccādīsu (2-3-2) ‘‘anabhihite’’ti (2-3-1) vacanamadhikaronti, veyyattiyāyeva dutiyādīnappasaṅgepi tannissayabhūte-kattādyatthe jotanāyābhihitesu dutiyādayo siyuṃ, tike pana saṅkhyākammādayo vibhatti vacanīyā, tattha yajjapi kammādino paccayenābhidhānaṃ, tathāpyekattādayo nābhihitāti tassa saṅkhyākhyassāparassa vibhatyatthassāti dhānāya abhihitesupi kammādīsu dutiyādayo siyunti pāṇiniyā ‘‘kamme dutiyā’’ti ‘‘anabhihite’’ti vacanamadhikaronti, tamupadassento āha-‘tatridaṃ siyā’tiādi, tatra tasmiṃ dutiyādi vibhattividhāne idaṃ codyaṃ siyā, kinti āha-‘pañcake’iccādi, anabhihitakammādinissayesuti anabhihitā kammādayo nissayā yesamekattādīnaṃ, tesūtyattho, dutiyādayo vibhattiyo yathā siyunti jotanāyābhidhānāya cāti yujjamānavasena attho veditabbo, abhihitakammādinissayesupīti apisaddena anabhihitakammādinissayamekattādiṃ samuccinoti, āsaṅkiyāti pubbakiriyāya vuttanti aparakiriyā veditabbā, pañcake tike cā bhihitakammādinissaye sekattādīsu dutiyādippattimāsaṅkāvasena dassetvā catukkavādīnampi pakkhamubbhāviya pariharituṃ ‘yadiccā’dimāha, ayantesamadhippāyo ‘‘yadesā saṅkhyā pāṭipadikattho tappaṭipajjane kammādayo vibhattivacanīyā, tadā ‘anabhihite kamme’tiādinā anabhihitaggahaṇaṃ kammādivisesānamanubhavantamanatthakaṃ… abhihite vibhattivāccābhāvato, yadā panāyaṃ pakkho ‘saṅkhyā vibhattivacanīyā’ti tadā ‘‘kamme dutiyā’’ tyevamādayo niddesā visayasandassanamattāyeva veditabbā’’ti, sabbathāti pañcakatikavādīnaṃ catukkavādīnañca matavasena sabbappakārena, saddatthābyatirittatthamattoyevāti byatireko byatirittaṃ, napuṃsake bhāve kto, na vijjate byatirittaṃ byatireko bhedo yassa taṃ abyatirittaṃ, abyatibhinnanti attho, saddatthato sakatthato abyatirittaṃ atthamattaṃ atthasāmaññaṃ yassa odanādisaddassa so tathā vutto.

关于特别依止关系者，说「作为业的第二者」的用法是以一般的讲法而已。何谓「作」，「作」等诸类，譬如诸种开头等众多因缘，虽有不规则业等，没有统一规律，如五种名称所称呼的「作」及其开头等语义相联的业义，因为「开头」等是不明确定义的业义，为表达区别而设，所以在巴尼尼语法中，「作为业的第二者」等在（语法规则）2-3-2条中，被称「未明示者」（anabhihita）；对未明示者的使用，在2-3-1条又有明确规定。即使没有指定「第二」等这样的序数，基于条件原因的业义指示，也可理解成「第二」等种类，因此有部分业的序数形式属于未明示者。为此语法家解释说：‘在此处应有此义’，这里所说「第二」等序数用法是讨论这一语法规则。而「五种」等为未明示业的依止者，即是存在未明示的业成为依止的各种统一体意义，这些业的第二等区分词的变格，用来指示在语义上作为区别目的的对象。所谓未明示业依止者，是指因之前的次序因缘而定，后续法则可见，且五种、三种及其他论者对未明示业依止之序数用法表示异议，借此以回避‘若如是则如何’之争论。若按某派的说法，说“数的格位变形用来指代历次序列法”时，则‘作为业的第二者’等指的只应是所在语义范围内区别视法，完全不涉其他意义。因此，综合五派、三派与四派学者的观点，从整体态度来说，就是对词义进行通行解释，无超出语义范围之外。所谓有异无异、无性别、谁也没有异别，只是语义上对于词义性质的区分，且这些区分在正当语义语境中被规范说明，这就是俗语如『落铃等声』亦是这样被说明的缘故。

Kiñcāpi vuttiyaṃ tabbādiṇādisamāsehi abhihitamavuttaṃ, tathāpi tehi abhihitepyevameva daṭṭhabbanti nidassento āha-‘eva’miccādi, kara-karaṇe karīyitthāti kato‘kto bhāvakammesu’ti (5-56) kamme kto, satikoti ettha kītoti kammatthe ‘‘dissantaññepi paccayā’’ti (4-120) iko, kammatāgamyate kitappaccayādīnaṃ kamme vihitattā, evañca dhuhi kimekamudāharaṇaṃ dattamācariyene tyato āha- ‘udāharaṇa’iccādi, anabhihiteti vacanaṃ vināpīti vacanaṃ vinā evāti avadhāraṇe-apisaddo, sambhāvanevā, yadyabhihitehi vacanaṃ vināpi dutiyādīnamappavatti bhaveyya, vacanasabbhāve tu kathāyeva natthīti attho, evañca panettha dutiyādīnamabhihite pasaṅgābhāvo jānitabbo ‘‘paccate odano, kato kaṭoccādopi yadi dutiyādayo siyuṃ paṭhamāvidhānassāvakāso na bhaveyya tato sāmatthiyānabhihiteyeva kammādo dutiyādayo sakiriyā (yaṃ tada)bhibyattiyā bhavissanti, paṭhamevatvabhihite’’ti, na nuca paṭhamāyākārakamavakāso rukkho pilakkhoti kimidamuccate akārakanti yadya kārakaṃ nedampayogamarahati tato yattha visesakiriyāna massavanaṃ tattha padatthasahacaritāya sattāya patītiyā ‘rukkho atthi pilakkho atthī’ti apekkhīyatīti kārakattaṃ rukkhādīna mattheveti , na ca uccaṃ nīcaṃtyadhikaraṇavācitte nipātassa atthītyanena natthi sambandhoti uccamatthītyādheyyasseva kattuttaṃ nādhārassātya kārakattamādhārassātyavakāso-tthi paṭhamāyāti ‘‘paṭhamāvidhā nassāvakāso na bhaveyyā’’ti yathāvutto-yaṃ hetu asiddhoti ca sakkā vattuṃ, asaṅkhyato paṭhamātyavatvā ‘‘paṭhamāttha matte’’ti (2.39) sāmaññavidhānato siddhoyeva, yaṃ hetuttānabhihitavacanamanatthakamicceva ṭhitaṃ.

若进一步论述以“作为第二者”等同义词未明示的用法，依据诸经文说法，虽然未明示词语未出现，但仍可这样观察和举证。比如《五十六法》讲到“作被作”，就是指被作业的情况，即是“谁作”的意思。关于业的条件标记“起见”等的讨论，在《四十二条》里称为“显然有所缘的条件”，因为通过条件缘起，业便确定存在。由此提供老师举例说法，因此称作“举例”。“未明示”的用法相当于“没有明确表示”，不能仅凭字面就否定其存在，要看语境。即使未明示，「第二」等的派生用法已生，因其没有第一用法的指示因素，则只能依靠未明示的使用产生第二用法的意义，第一用法未出现的机会不可得。这里举例说明：“树木有叶芽”中叶芽是某种主格，不是纯粹无主性词。用法并非随意，只因词性关系，要按语义归属和主语性质理解。第一用法即初始状态不产生定向语义。有论者指出该原因不可证实，可理解为一般规则成立。若表示原因不明的情况，则必须考虑其作为第一用法的缺失。

Yañcāti casaddo vattabbantarasamuccaye aparampi kiñci vattabbamatthīti attho, yañca phalaṃ maññateti sambandho, yadetthāna bhihitādhikāro natthi tadā yathā ‘kato kaṭo’ccatrattena kammassābhihitattā dutiyā na hoti tathā ‘kaṭaṃ karoti vipulaṃ dassanīya’nti kaṭasaddato uppannāya dutiyāya (vipulādigatassa) kammassā bhihitattā vipulādīhi visesanehi dutiyā na siyā, tato tyādi tabbādiṇādisamāsehi kammassāna bhihitattamattevāti vipulādīhipi dutiyāvidhānasaṅkhātaṃ anabhihite’’ti (2-3-1) anabhihita vacanassa adhikāre yañca phalaṃ cintayatīti attho, yuttassātimassa attho sambandhassāti, paccekaṃ karotyabhisambandhatāyāti ‘kaṭaṃ karoti vipulaṃ karoti dassanīyaṃ karoti’ccevaṃ paccekaṃ paccekaṃ karotissābhisambandhatāyāti attho, kammatā atthīti seso, evaṃ maññate-‘‘kaṭaṃ karomīti pavatto vipulaṃ karomī dassaniyaṃ karomīti ca pavattovāti vipulādīnampi paccekaṃ kammatā attheva, tatthekassābhidhāne parekassa sukhamavalokayantīti tadabhidhānāyapi dutiyā bhavissatī’’ti, pakārantarāvatāro nācariye noparodhitoti tampi panettha dassayissāma-‘‘kaṭasaddā uppajjamānā dutiyā kaṭajāti kammamabhihitavatī, na vipulādiguṇakammaṃ, tato tadabhidhānāya ca dutiyāyeva bhavati, athavā kaṭova kammaṃ, taṃ sāmānādhikaraṇyena vipulādīhipi dutiyā bhavissati, kaṭaṃ karoti vipulo dassanīyoti hi vuccamāne vipulādayo kattusamānādhikaraṇatāyeva patīyeyyuṃ tasmā kaṭasaddasāmānādhikaraṇyampaṭipādayatā vassamettha dutiyā karaṇīyā’’ti. Nanvemiccādicodyaṃ, evanti evaṃ guṇayuttassa kammatāya sati, pappotīti kaṭa kamme-bhidhāniye (kato) ti ktappaccayassa katattā udārādito karotyabhisambandhā dutiyā pappotīti attho, evaṃ maññateccādi parihāro, avayavena kammaṃ na vadatīti sambandho, avayavenāti visuṃvisuṃ, kiñcarahīti āha-‘sabhāvato sabbaṃ kammaṃ vadatī’ti. Hotu kāmaṃ udārāditopi vuttena vidhinā paṭhamā, katasaddato kā pavattatīti āha-‘katasaddato pi’ccādi, antobhūto antogadho nāmassa saddassa attho yasmiṃ kammalakkhaṇattheso attho kammalakkhaṇo abhihito kathito sampanno sampajjatīti attho, nanu ‘kato kaṭo’ccādo sabhāvato sabbakammavuttiyā antobhūtanāmatthavuttiyā cātthamatte hoti sabbattha paṭhamāti ‘kaṭaṃ karoti uḷāraṃ sobhanaṃ dassanīya’nti kaṭāditopi uppannāya dutiyāya kammassābhihitattā uḷārādīhi paṭhamāppasaṅgo siyāti abhihitābhidhānappasaṅgopagataṃ codanaṃ manasi nidhāyāha-‘kaṭādisaddo tvi’ccādi, sāmaññenāti visuṃ visuṃ kaṭādisāmaññena.

“何谓声”，是指聚合成一定结构的声音，此外尚有其他指代用法。所谓果报之会，是因存在相关关系，若在此处没有明确说明或反映，就不会产生第二用法。举例来说，当由“做”“造成”和“显现”为标志而产生的特定业义，由于突出说明了“第二”的用法，故未明示的转化意义即为“第二用法”以体现对应关系。所谓未明示归属于一种“相关连带概念”，解释合乎情理，是缘由解释中的必然逻辑。此说显示“作”“造成”等具体行为的相互关系，由此产生如“广泛的显现”等次分类实际是第二用法，即同一行为词在不同语境下的多义功能，可为语义上的第二种表述。此即所谓“作”字用法的多面性体现，依照语法规则的区分要求。故从语义关系角度，具有“广泛显现”的行为词在不同层面仍属于“第二”用法范畴，语义功能得以兼容。语法家不要轻视这些用法，因为它们显示了业和行为词之间的复杂联系，故此应讲解解释。

‘‘Katturicchitatama’’ntyanena (1-4-49) kattuno kiriyāya sambandhi tumiṭṭhatamaṃ tasmiṃ icchitatame kammasaññaṃ vidhāya nibbatyādikesutīsu kammesu dutiyā vidhīyate pāṇinīyehi, icchitatamattañca tadatthattā kiriyāya, odanaṃ pacati gāvumpayo dohatityādo(hi) odanādyatthā pacanādikiriyārabbhateti odanapayādīnamicchitatamattaṃ, tadupadassento āha-‘yaṃ kattu’ccādi, vibhattiṃ vidhāya dutiyābhimatāti sambandho, puna payādinipphattinimittaṃ yaṃkiñci dohanādikiriyā yuttaṃ karaṇādirūpena akathitaṃ gavādikamicchitaṃ kārakaṃ, tatthāpi ‘‘akathitañcā’’ti (1-4-51) kammasaññaṃ vidhāya teneva dutiyā vidhīyate, tadupadassetumāha-‘upayujjamāne’ccādi, atra cevamakathitaniyamo kato vāttikakārena-

关于“作为意愿行为”的说法（依巴尼尼语法1-4-49条），就是以动作之意愿（祈求）为业相，表示这是意愿性质的业，且在诱发行为如挤牛奶等动作中产生作用，所以属第二种规则应用。对意愿的程度定义，即行为规定和缔造该意愿的行为之间的关系，产生此第二法则规定。举例说，有些挤奶等动作，即使未明示该动作依存，但其意愿性质仍依赖于该行为的基本标准，故必须被视作行为的第二用法。对此语法现象，注疏说明了相应关系的特殊语法处理，说明其存在合理的语法规则和例外。关于是否为未明示行为的界定，以配合语法规则形式说明。

Pucchicibhikkhīnaṃ duhi,yācīnaṃ nimittamupayoge;

问乞比库尼们二，乞食人因缘缘起使用；

Pubbavidhimhi-kathitaṃ, brūsāsīnañca guṇāsattanti.

前行次第中所说者，谓言德品之所在也。

Upayujjate iṭṭhatthasiddhiyaṃ byāpārīyatītyupayogo-payoppabhuti, tasmiṃ, nimittaṃ gavādi, apubbavidhimhi apādānādhikaraṇādi pubbasaññā vidhānābhāve, vidhāne hi māṇavakā maggaṃ pucchati, rukkhā phalānyavacinātyādi yathārahaṃ bhavati, guṇāsattanti guṇena sattaṃ sambandhī, guṇasaddenettha padhānasādhanaṃ dhammādikaṃ vattumicchitaṃ padhānasādhanañhi kiriyāyopakārakamupakāriyaṃ padhānabhūtaṃ kiriyamapekkhiya guṇo bhavati, co-nuttasamuccaye, padhānantu dhammādino pavattiyā tadatthattā, upayujjamānañca taṃ payopabhuticeti visesanasamāsaṃ katvā upayujjamānapayoppabhutino nimittanti chaṭṭhīsamāso, pabhuti saddena gavādino gahaṇaṃ, ādisaddena gomantādino, dutiyenādi saddena adhikaraṇādino, catutthena vinayādino, vidhānanti dutiyā vidhānaṃ, dutiyāvidhānamabhimatanti yojanīyaṃ. Pāṇiniyehi ‘‘tathā yuttañcānicchitaṃ’’ (1-4-50) iccanena kammasaññaṃ vidhāya ‘‘kamme dutiyā’’ (2-3-2) tyaneneva dutiyā vidhīyate, tandassetumāha-‘yene’ccādi, ‘‘tathā yuttañcānicchita’’ntīmassa attho yeneveccādipañcikāpāṭhānusārena veditabbo, yujjateti kiriyābhisambajjhate, yuttanti kiriyābhisambandhaṃ, atra tu–

『适用』者，谓事业得成之用也。于此『因缘』如牛等，于前行次第缺乏执著缘等前知规划无，因规划之中，凡夫问道，犹如树与其果、箭失目标等，皆合正理。所谓德品之所在，即指其德；德字用以指向作为心用之主要依凭，本为法等欲述之所依。德作为行之助缘，助者依此造作，唯此为行，应当观察其德者。共增长集会中，以事法之流转为本质，适用亦即用以产生之集合，此为第六合成。因缘、增长、共集及用，以音声为名：犊牛等以声为深奥，起始音以牛鸣等为凭依，第二音以执著等缘为凭依，第四音以律法等为凭依，「次第」谓第二次第谓第二次第，谓依次第之种种仪轨合适。典籍师范巴尼尼云：“若谓如是相连又未欲者”，依照此法称名“第二次第”，又称之“约束”等。

Yadyabuddhyāhilaṅghādi, tadāhyādimanicchitaṃ;

若以智等障碍为缘，即此为起始所不欲者；

Yadā lajjābhayādīhi, tadecchi tatamaṃ mataṃ.

若以羞耻、怖畏等为缘，此即所欲与所判定者；

‘‘Tathā yuttañcānicchita’’nti suttenassa pariyudāsavuttito icchitā aññamanicchitamanabhimatamitarañca, tatoyeva‘gāmaṃ gacchanto rukkhamūlamupasappatī’tyatra nevicchitanānicchitassapi rukkhamūlassa kamma saññā siddhāti tattha ‘‘kamme dutiyā’’ti dutiyā vidhīyate, tandasseti’nevicchitanānicchitasmā’iccādi, rukkhamūlaṃ nevicchitaṃ pubbamanabhimatattā, nāpyanicchitaṃ appaṭikūlattā, gāmagamena hyassa tapparatā, rukkhamūlopasappanantu pasaṅgāgatanti rukkhamūlānampi kiriyābhisambandho attheva, atrāpi-

“如是相连又未欲”经文，为经文释意，用以判别欲、非欲与他意。譬如“行往村庄，近树根处”，此亦谓未欲所住，虽未欲亦不异意，然树根行为意证，谓在“第二次第”中定为第二次第。所谓“此处”，具未欲者，谓根本心识具有未欲无逆缘，行为圆熟，宜于树根附近。树根行为意相通，故彼行为亦应以此相连，此亦是，

Nevicchitānicchitantu, mabuddhiyupasappane;

谓未欲所欲，即智起所宿处。

Mūlaṃ vissamanatthantu, tamicchitatamaṃ siyā.

根本上是错误的意图，千万不可生此最恶之心。

Brūsāsinañcāti casaddopasaṅgahite dassetumāha-‘eva’miccādi, ettha gāmadevadattagaggānamakathitasaññā, ajādayo tvicchitatamā, ādisaddena ‘pattheti gāvuṃ purisaṃ dvijo’tyādayo saṅgahitā, nayatinī=pāpuṇane, vahati vaha=pāpuṇane, harati hara=haraṇe, jayatiji=jaye, sabbatthaleca ette ayādese ca rūpaṃ, daṇḍa=daṇḍane curādittā ṇimhi rūpaṃ, atha ‘‘adhisīṭṭhāsānaṃ kammaṃ’’tyādinā (1-4-46) tena tena kammasaññaṃ vidhāya ‘paṭhaviṃ adhisessatī’ti ādo (tattha) tattha ‘‘kamme dutiyā’’ti (2-3-2) dutiyā vidhīyate tehi tehi sattha kārehi, sabbatthevettha lokassa kammavacanicchāti kamenetaṃññasaññāpubbakaṃ kammamupadassento āha-‘adhipubba’iccādi, yāya vatticchāya dutiyā siyā tāya vatticchāya kammatā kathaṃhināmāti sambandho, neva upalabbhantīti kadācikassaci siyāti sambandho, payatitabbanti suttantaramārabbhanīyaṃ, tatthevaṃ kiṃ bhavato manasi dosadhijambhanenāti attho, dhammeti etthāpi evaṃ saddaṃ yojetvā attho veditabbo, yathā ādhāre kammavacanicchā, tathehāpi ādhāravacanicchāti attho, tenevāha-‘dhammeti ādhāravacanicchā’ti, dhamme abhinivisateti sambandho, evaṃsaddasamānatthattā tathā saddassa tadatthānusāreneva viññāyatīti tathāsaddassa attho visuṃ na vutto, pānañca ācāroca pānācāraṃ, taṃpānācāramassa ādhārassa tasmiṃ tappānācāre, pānatthācāratthadhātusambandhī yo nadyādi ko ādhāro so pānācāravāyevāti āha- ‘pānatthācāratthānaṃ dhātūnamādhāre’ti , kesañcīti aniyamena kesañci saddasatthakārānaṃ, etthāti etasmiṃ ādhāravacanicchāpakkhe, patiparīhi bhāgecetyavasiddhāti iminā patisaddassa dhātunā ayuttataṃ dasseti… yadi yujjeyya chaṭṭhiyābhāvā, tenāha-‘yadātvi’ccādi, vuttiyaṃ tenāti tasaddena, apisaddopasaṅgahitaṃ tatiyampi gahetvā vācāti bahuvacananiddeso.

因言语连缀而显现此意，谓『如此』等，此处指村庄的守护神迦楼罗未曾谈及的观念，起始即是最恶的意图。初声如‘牛之归牧、男子、婆罗门’等，此类词语相连成句，表演净化恶习；‘引导’是得之意，‘担载’是负载意，‘携带’是夺取意，‘胜利之日’为获胜意，凡此种种皆属不善之形像。刑杖的意义为刑罚、盗窃以及对形体的摧残。然后借‘主座行为’等法（1-4-46）规定业报观念，逐一讨论‘地上者将承受’义故（依2-3-2）其义以三段体现，常遍及诸处此处乃指世间‘业语’之内涵，业义由此前生业之表征宣示。因业与意志之关联，成立与否常难察觉，须从经典中分辨并逐步展开。此处“以法”为业的基礎，此‘业语’基础即法义。所谓‘法’表达法的内涵，与言语所体现的现象相应，可知业语乃法之根本。举例饮食习惯，所谓饮食习惯基础在于此饮食习惯的缘起、相应因缘，譬如河水等，因饮食基础对应成饮食习惯，称“饮食习惯之法基础”。“及其何者”则示行为言义相关者，言语中以行为因缘显示本业之法基础。故此处说明……这是言语业义说明的根本……若加以疑难则难以成理。此为不可忽视之因缘。由此示意音义对应及业之根源，故造此法义说明，由业语中体现此道理。然本义未详尽述及，此处以饮食与饮食习惯之依存关系说明，谓饮食基本法峰与饮食习惯基础等，其相依成因乃业义之体现。

3. Kāla3. 时

Yadā kāladdhānamiccādinā‘māsamāsate kosaṃ sayati’ccādo akammakehipi yoge kālabhāvaddhadesānaṃ parehi kammattamanuññātanti ca, yadātviccādinā tu kiriyāva sabbenasabbaṃ na sūyati, tathā sati kuto ca kammattanti teheva vuttantī ca dasseti, gamma mānakiriyāyogopi na nissito… māsamāsateccādīsu āsanādi kiriyānaṃ māsādiyogo viya kalyāṇittaguṇādiyogo ca lokassa patītipathamupayātīti, na sijjhatīti kiriyā na honti guṇadabbānīti kiriyāsambandhābhāvā kammattābhāvoti na sijjhati, guḷena missā dhānā bhajjitayavā guḷadhānā. Ajjhayanakiriyāya pabbatena ca māsakosānaṃ sākallena sambandhābhāvā accantasaṃyogābhāvoti māsassātiādīsu na dutiyā. Pubbaṇhe samayanti iminā pubbaṇhe samayoti sattamīāmādisamāsaṃ dasseti, accanta mevāti iminā samayassa sākallena viharaṇakiriyāya sambandhamāha, yaṃsamayaṃ karuṇāvihārena vihāsi, taṃ ekaṃsamayanti sambandho, upasaṅkamanakiriyāyaccantameva yuttoti iminā nivāsanaviharaṇa kiriyāhipi pubbaṇhasamayādīnamaccantameva yuttataṃ upalakkheti, pakārantarenāpi siddhiyamāsaṅkamubbhāvayati ‘yadā tvi’ccādinā, vibhattiyā vipallāso yathāpakatamatikkamma aññathā bhavanaṃ, idha pana sattami yampattāyaṃ sattamyatthe bāhulakena ‘‘kamme dutiyā’’cceva dutiyāppatti.

当时间词如『逐月增盈』等用以表述时，出现‘不业行为者亦适用’之义，即其他时间范围行为不能完全依赖此种业时间设定。若用『至时』等则不涵盖所有行为，故仍以文中所述明确指出，采用了如月之定业时间表达。正如文中所述，该例揭示不单纯依赖时间业所致，明示因各种行为并非完全依赖此等业时间。因此，于月时等表达中，集合了善行之道和优秀品质，使其不致消失。若行为损失则非其义，此非指行为本质缺失，仅表其行为类别非广泛的善。糖蜜和米粒、及山体之间无关联关系体现月时等非第二义。日出等本义借此揭示时间表述，日出表明时间行为之关系明显，度过时间即为一时间，称为对应时间。此时至怜悯修习中圆满，成就其时间，谓此为唯一显著对应时间。迁移行至相应终点为适当时间，故称居处行为亦对应于起始之时间。适当说明利用时机，对应不同处境，因变异与误差，导致行为表现不同。其次指出在第七日出现此对应事实，因故称“业之二义”中第二义成立。

Tatiyābhimatāti ‘‘apavagge tatiyā’’ti (2-3-6) vacanena pāṇiniyānaṃpapañcattamabhimatā, kathampana kāladdhānaṃ karaṇattamiccāsaṅkiya karaṇattamesampaṭipādento āha-‘tathāpi’ccādi, tathāpīti vuttakkamena karaṇattasambhavā tatiyāya vijjamānāyapi, siyāti tatiyā siyā, tañcāti taṃ karaṇañca. Kārakamajjheti ettha chaṭṭhī samāso kārakasaddena ca sattikārakaṃ gahitanti (āha) ‘dvinnaṃ kattusattīnaṃ majjhe’ti, abhinnassāpi hi ekassa devadattādikattuno bhinnānaṃ taṃsamavetānaṃ kattusattīnaṃ majjhe kāladdhānāni, sattibhedameva byañjayamāha-‘tathāhi’ccādi, ekatthāti ekasmiṃ devadatte, dvīhetīte (bhuñjikriyā) sādhananti sambandho, dvinnaṃ ahānaṃ samāhāro dvīhaṃ tasmiṃ. Isumasatīti vā, isumhi āso asseti vā nipphannena issāsasaddena gammamānaṃ kiriyaṃ dasseti ‘isvasane’ti, nanviccādi codyaṃ, dhanupañcasataṃ koso, evamaññateccādi parihāro, chaṭṭhiyāsampattāyanti kosassekadeseti evaṃ chaṭṭhiyā sampattāyaṃ, muttasaṃsayenedaṃ samānanti mutto saṃsayo yasmiṃ avadhyādo tenetaṃ tulyanti attho. Vuttiyaṃ abhimatāti ‘‘sattamī pañcamiyo kārakamajjhe’’ti (2-3-7) vacanena sattamīpañcamiyo papañcattamabhimatā, dvīhe bhuñjissatīti dvīsu divasesu gatesu bhuñjissatīti attho, ‘‘yabbhāvo bhāvalakkhaṇa’’nti (2-36) sattamī, sakasakakārakavacanicchāyevāti hi idaṃ bāhullaṃ nissāya vuttaṃ, dvīhā bhuñjissati kosā vijjhatīti dvīhā nikkhamma bhuñjissati, kosā nikkhamma ṭhitaṃ lakkhaṃ vijjhati upāttavisayo-yamavadhi, kose vijjhatīti kose ṭhitaṃ lakkhaṃ vijjhatīti attho.

‘第三意’为在章节中以‘第三’表述（2-3-6），此为婆罗门文法第五义，如何非此办则时间语义无法被涵盖，故称“如是”等语（‘tathāpi’）说明因语义而生的第三义。虽然作此语时，第三义依然存在，且称为‘第三’。‘此第三及其义’指此动作的第三个语法对象。在语法中所谓第六分法，即在七种动作关系中第七为直接目的关系（‘dvinnaṃ kattusattīnaṃ majjhe’ 表示‘两者操控中心’），此处用正反意见论述诸多婆罗门文法分析，指出第六结构中动作对象的分离统一现象。‘Isumasati’等词，以动作后颚音表达所出现的行事，涵义为此动作，示例指出‘isvasane’等词。此类分析说明第六结构语法理解为不同生活场景中时间行为的具体体现。故说，第六属性的达成使得动作与时制相关联，且动作完结后的对应标志清楚表现。在文法盖棺定论时，亦称第七义为第五分法，于此类语言结构中指通过两个时间点完成的行为，促使产生完整积累。动作属性与依据对应行为习气相称。其中，动作‘食用’在两段时间中完成，动作时间指标能清楚显示行为界限。

4. Gati4. 趣

Katacatthasamāsāti kato catthasamāso yesu te tathā vuttā, aññapadatthavuttayoti aññapadatthe vutti yesanti byadhikaraṇaññapadatthasamāso, cattasamāse gatyādīnaṃ visuṃvisuṃ padhānattā tehi paraṃ payujjamāno atthasaddo gatyādīhi paccekamabhisambajjhatīti maññate, atha sutte ‘payojje’iccetāvatyuccamāne payojjo sayaṃ kattāti kathaṃ viññāyati yena ‘payojje kattarī’ti vivaraṇaṃ katamiccāsaṅkiyāha-‘gatyādyattha’miccādi, ādisaddena bodhā dīnaṃ gahaṇaṃ, takkiriyāsamatthovāti tassā gatyādikāya kiriyāya samattho eva niyujjateti sambandho, kiriyākaraṇe samattho nāma kattāvāti āha-‘soca kattā’ti. Dutiyāya siddhāyāti vakkhamānanayena payojjassa kattuno kammattasiddhiyā ‘‘kamme dutiyā’’ti sutteneva kamme dutiyāya siddhāya. Kiṃ lakkhaṇo-yaṃ niyamo yadatthami damārabhīyaticcāha-‘gatyādyatthāna’miccādi, paccudāharīyissate ‘etesameve’ccādinā, tathācābbhupagame, payojjo kattā na kammaṃ tyabbhupagamma payojje kattarī’ti vivaritanti attho, sāmatthiyampanaiccādinā sāmatthiyasarūpamāha, gati ādyatthānanti padacchedo, niyujjamāno payojakabyāpārasaṅkhātāya kiriyāya sambandhīyamānattā kammabhūtova bhavatīti attho, ayametthādhippāyo ‘‘gamanādikiriyāya sādhanattā yadipi payojjo kattā, tathāpi so payojakena gamanādīsu byāpāriyamāno payojakassa byāpāralakkhaṇāya kiriyāya sambandhīyamāno yadi kammaṃ na hoti aññathā kiṃ hotīti aññathānupapattilakkhaṇena sāmatthiyena kammabhūtova hotī’’ti ( ), patīyateti iminā patītivasenevāssa kammatā, sabhāvato tu payojjo kattāvātipi ñāpeti, payojakoti sabbattha devadattādiko viññeyyo, atthagahaṇassāti ‘‘saddākammakabhajjādīna’’nti avatvā ‘‘saddatthākammakabhajjādīna’’nti atthaggahaṇassa, bodhatthassa udāharaṇanti seso, nanu vacanappayojanaṃ dassayatā vacanamevopadassiya pañho kātabbo, atha ‘etesamevā’tyavijjamāneneva kathaṃ tyāsaṅkiyāha ‘etesameve’ccādi, heṭṭhā vuttakkamena niyamatthattā vacanassa evakāro labbhati, sambandhivacanattā etasaddassa tena yathāpaṭhitā gatyādayova visessabhūtā saṅkhepena parāmasīyantīti ete samevāti katanti maññate , (gacchati devadattoti…pe… nahotīti) iminā imamatthañca joteti ‘‘yadipi kiriyābhisambandhā payojjassa viya kattunopi kammattampasajjati, tathāpi payojjeti vuttattā kattari devadatte dutiyā nappasajjatī’’ti, abhimatāti ‘‘gatibuddhyā’’di (1-4-52) suttena payojjassa kattuno kammasaññaṃ vidhāya tasmiṃ payojjedutiyābhimatā, carahisaddo pucchāyaṃ, payojetīti asmiṃ uddese tadā kathaṃ bhavitabbanti sesoti yadācarahiccādivākyassāvasāne payojetīti asmiṃ uddese vacanasamīpe’tadā kathambhavitabba’nti pāṭhaseso hotīti attho veditabbo, yāvatāti tatiyantapaṭīrūpako nipāto, yasmā dattho vattate, yasmā dutiyā pappoti tasmā ‘yaññadattene’ti bhavitabbanti sambandho.

‘种种聚合’即为众多聚合语，此为之前所说聚合，在不同语境下称‘他义话’即变更语义，用于解释聚合单元中‘运动等’诸义，认为语义极其丰富，单一词语往往不足以表达清楚，故此处“聚合语”借由‘运动等义’显示语义细节。经文以‘payojje’等语为例，揭示聚合的关键意涵，即‘自行操做’含义。所述谓‘运动等意’具有语法能力，促成本身行为相称。‘运动操作者’即具备此语行为效力，譬如‘祭祀者’则指向特定活动。其次，以‘第二意义’说法验证依经句『于行为中达成第二次』的成就义。观察说明法则性质，习惯成自然，无形中将行为与施行者、对象联系，产生新义。‘运动等第一意’为言语统一性基础。实例指导理解行为语法功能，从而达成意义。‘运动操作者’普遍可参照诸如‘天神迦楼罗等’。提及‘含义获取’解析了言语语义承担责任的重要性。反复论述语句所起目的，提示不可忽视语言规则对行为的启示效果。更指出类似用法的文本，令意义获得一致性。整体强调语句在经文中准确使用并互相印证，达到释义之明晰。

5. Harā5. 夺格

Niyameneccādinā vacanārambhassa payojanamāha, sāpi tatiyāpi yadātviccādinā harati nāhāratthe tipi viññāpeti, ubhayatthāti dutiyāya pattāya appattāya ca, vibhāsā vikappoti attho, kāretikara-karaṇe, lettāyādesātilatta ettaayādessa, vada-vacane, abhivadanamabhivādo taṃ karotīti ‘‘dhātvatthenāmasmī’’ti (5-12) imhi nāmadhātu ‘abhivādi’tisutte niddiṭṭhoti āha-‘abhivādismā’iccādi.

规则等言语起首，呈现行为目的，表达如第三方面时，亦指出‘非食用’时间三分法，显现两边语义差异，伴随着作用者与执行者等方面。诸如惯例、敬礼语表达‘以源为根’。此处‘abhivādi’等言指对事物敬重与称谓，确保在命名时表达其诸关联义项而非简单称谓。此节以敬礼词尾之‘abhivādismā’为表，进一步明示名称涂饰的语义规范，以利于庄严礼仪的体现。

6. Nakhā6. 指甲

Khādayati ādayati khāda, ada=bhakkhaṇe, avhāpayati vhe=avhāne āpubbo, ‘‘payojakabyāpāre ṇāpice’’ti (5-16) ṇāpimhi pubbasaralopo, kandayati kanda=avhānarodanesu.

“咀嚼”者，咀嚼食物；其中“哺食”指咀嚼进食，“呵责”指责骂；“呐呼”是呵斥。此处明言“不可波及帮助”，即不得干预资助，谓不可提前除去之前起因的根本障碍；“嚎哭”者，指在吼叫与呵斥声中产生的哭泣。

‘‘Vahissāniyantuke’’ti gaṇasutte ayamettho ‘‘vahissadhātussa payojje kattari niyanturahite dutiyā na bhavatī’’ti, niyantā sārathi kiriyāsiddhiṃ niyāmakoti vatvā tameva pakāsetumāha-‘kiriyaṅga’miccādi, kiriyaṅga kiriyopakaraṇabhūtaṃ balī baddādiṃ kiriyākāraṇaṃ, niyametvāti ekasmiṃ karaṇīye kiriyā visaye patiṭṭhapetvā, vāhayati bhāraṃ devadattenetyatra hi devadatto paññavā puriso niyantāramantareneva bhāraṃ vahatītyaniyantuko kattā, vāhayati bhāraṃ balībadde iccatra tu balībaddā niyantā ramantarena na vahantīti saniyantukā.

“担当驭使”者，依律集言，此处意指‘承担驾驭者的职务’。此中所指的“担当驱使的支配者”乃驱使行为成功实现的支配者，他称之为‘行为体’。此行为体即行为之本质所在，是作为力量束缚、促动行为的因缘。所谓“支配”，是指在特定的行为对象上建立根基，驱使、搬运负载。谓天人都是智慧人士，彼为支配者，依其给定法则负责承当负载；所谓“支配者”，即搭乘命令的执者，非凭意愿自顾搬运。

‘‘Bhikkhissāhiṃsāya’’nti gaṇasuttassāyamattho ‘‘bhakkhissāhiṃsatthassa payojje kattari dutiyā na bhavatī’’ti, atha kathamettha hiṃsatthatā bhakkhissa hiṃsā hi cetanāvati sambhavati, na cetthasassaṃ cetanāvantanti āha-‘sabbe’iccādi, sabbeti rukkhādayo, bhāvā padatthā, idāni sabbadassanānukūlahiṃsatthatamupadassetumāha-‘yadive’ccādi, nanu buddhavacana nissitamidaṃ byākaraṇaṃ, tathā sati sammatameve-ttho-padassetvā gantabbaṃ kinnāmāññadassanopagātādhirenāti tuṇhī hoti nikkāraṇissā bhavato-pāyoti viññāyati, paratthānubaddhakicchaṃ pana mahāpuññapaññā na kiñci viya maññanti, hoti (hi) etena parattho ‘‘matantarepi siddhi sissānaṃ, taṃtaṃ mataññuno vā kadāci karahaci yadidamavalokeyyuṃ te cetthāvatāraṃ labheyyuṃ etādiso ca paññavā paṭiladdhabuddhavacanappasādo’ti tadavatārena ca buddhe bhagavati kamena daḷhaṃ pasādaṃ paṭilabheyyu’’nti, evamevaṃ tattha tattha taṃtaṃbyākaraṇodāharaṇappasaṅgepi tadanusāreneva tantaṃpayojanaṃ veditabbaṃ, na niratthakakathāpasuto-yamācariyoti.

“对比库加害”者，依律集的义理是“对有加害意图者无第二承担”。那么加害性从何而来呢？加害即在意志中发生，不是纯粹无意识，因此说“皆有意”。“皆有”意指森林、树木等万法物理的所有存在；今现皆呈现顺利加害的可能性，故说“何处皆有”，意在说明基于经藏之教，依律应该明辨，遂须往何处而去探究，为了避免误入歧途而空观。反观大智者，因智慧深刻，不等于无所知，而是由此知悉了此理，使佛教教法能坚固而不生疑虑。依此理，在各种语境下，关于种种牵扯解释的目的与关连，应即照此理解析。

Duhādīnaṃ tyevamādo amhākamparamagurunā ratanamatipañcikālaṅkārādikārena nānākārasāratthavedaveditu mahāpaññāpāṭavānaṃ paññavantānaṃ sāminā mahāsāminā sambuddhasāsanaratanavaropakārakena ‘idamettha vicāraṇīyaṃ’tyabhidhāya nānāmatantaramākaḍḍhiya bahuṃ sampaveditamatthi, mayampanettha ācariyenādhippetamattamevālamba atthampa kāsayissāma. Satyapyanekadassanabhede siṭṭhappayogānusārena yattha padhānekammanityādippabhutayodissanti, yatra tvappadhānetyādī, yatrobhayatrapi, taṃsabbamiha bhassakārādyanumatakkamena paṭipādayamāha-duhādīna’miccādi, etthādisaddo pakāravācī, tena yācippabhutayo gayhanti, kammadvayayuttānanti niddhāraṇe chaṭṭhī, tena kammadvayayuttānaṃ majjhe duhādīnamappadhānepi gavādo kamme tyādippabhutayoti yojanā . Iccāditiādisaddena ‘avarundhati vajaṃ gāvaṃ avarundhīyate vajaṃ go’iccādīnaṃ pariggaho, gamanādyatthāna mityādisaddena bodhatthādīnaṃ gahaṇaṃ. Gamīyate gāmo devadattanti ettha kathaṃ payojjattasambhavoti āha-‘purise’ccādi, yajjapi gāmo tuṇhī hoti nibyāpārattā purisova tu gamanakiriyaṃ nipphādeti, tathāpi purisassa gamanakiriyāya yaṃphalappattilakkhaṇaṃ, tamubhinnampi gāmapurisānaṃ samānanti purisa kiriyātulyaphalattā gāmopi gamanakiriyāya kattubyapadese kāraṇaṃ bhavatīti adhippāyo, tathāhi gāmaṃ gacchanto koci gāme āsanne sati vadati ‘āgato gāmo patto gāmo’ti, atoññesanti ye kammadvayayuttā duhādayo gamanādyatthācodāhaṭā, etehi aññesaṃ, padhāne kammebhi ajādimhi padhāne kamme, padhānattampana ajādīnaṃ kiriyāya payojanattā, ajādyatthā hyānayanakiriyārabhyate. Ayampanettha saṅgaho-

对于难以辨别的各种疑惑，吾等献给尊师一位彻悟通达、具有大智慧之圣者的教导，正因佛陀法宝功德庄严故，有这般代名词，称之为‘此处可语者’，被多种名称以各种体裁聚集汇合于此。依赖于受教之师办公室的权责者，如今谨奉此经，舍弃虚妄，专持实理。纵有诸多显著的差异，依习惯运用和永恒根本的重要事实，及其所在，本处引用部分语词，以免出现误导，诸如“杜哈”等词汇乃对辞句的标记，标示其在因果关系中所起之作用。再举如隐含否定、反义地址之类词素，用于指示涵义，一切皆属教学用语范围。如“回避、挽留”等出示示范，乃涵义之集结体。亦如“牧牛”等意象，是说“牧牛”本义指加持音响，是说明诸法之间因果的联系。至于“适应”，如“居民前往”意义，说明其为驱使而生，故表明“可驱使者”。虽然村落空无，均作好住者，则行者干预的行为仍能产生相对效果，此谓“驱使力”等同村落居民的行为效果，视为成就动力。如此种种皆为说明教授使用之教学用语，并非无用之说。

‘‘Duhi yāci rudhi pucchi, bhikkhi ci bruvi sāsi ca;

“杜哈之事，询问请示，向比库详说且宣布。”

Ji daṇḍi patthi manthī ca, dhātū honti duhādayo.

“诸苦惩罚者、统御者，诸根之主为杜哈等。”

Gatyādisuttapaṭṭhitā, gatyādyatthā bhavanti te;

以行相等为基础，行相等的义理仍然存在；

Nīvahaharakasāca, nīvahādī bhavanti te.

乃至于恶趣破坏者，也属于恶趣等的范畴；

Dvikammakesu cetesu, appadhāne duhādinaṃ;

若发生于两业心中，诸如不专心及苦等，

Tyādippabhutayo honti, padhāne nīvahādinaṃ;

则以放逸为主，专心与恶趣等属于次要；

Ubhayattha payogānu, sārā gatyatthaādinaṃ’’ti.

二者的适用范围，分别展现于行相及恶趣相等之中。

Payogo pana sambandhacintāyamiha ca vuttānusārena sabbathā viññeyyā.

有关适用情况，依照前文所说的关系与论述，理应一切时处皆能了知。

7. Dhyādi7. 以“dhy”等为首的一类

Pubbe kiriyānissayena dutiyāya vihitattā āha ‘idāni’ccādi, dhisaddassa atthappadhāna niddesena vā ādisaddena vā ‘hā devadatta’ntipi hoti, hā devadattadukkhanti tu dukkhena yogā devadattena na yutto hotīti paṭhamāvāmantaṇe. Nanuca antarāsaddena yoge yathārājagahanālandāhi dutiyā antarā ca rājagahaṃ antarā ca nā landa(nti tathā) antarāmaggeti ettha maggatopi kasmā na dutiyāti tenāyogā, yesañhi taṃmajjhaṃ te tena yujjantīti tehiyeva dutiyā, athavābbhupagatepi taṃyoge taṃsambandhīyeva maggoti mukhyattā tato na dutiyā, atrāpi chaṭṭhīyeva pappoti antarā tañca mañca kamaṇḍaluiti, tava mama majjhe kamaṇḍalutyattho, atha kamaṇḍalusaddato dutiyā kasmā na bhavati satīpyantarena yoge tassa padhānattā, tathāhi kamaṇḍaluno sakatthā pavatti, tumhamhānantu paratthā-kamaṇḍaluvisesanattena tesaṃ pavattattā, tatra kamaṇḍaluno sakatthe vattamānattā padhānattenāvatattā pāṭipadikato accutattā parattā paṭhameva bhavatīti jīnindabuddhinyāsa. Nindādi lakkhaṇassa sambandhassa sabbhāvā sabbattha sambandhachaṭṭhiyā sampattāyaṃ vacanaṃ, ākatigaṇo-yaṃ.

过去因前行依止关系，第二次发生的由此产生，因此称为‘现在’等。对于‘hā devadatta’（放弃天子）之语，是通过词头或主要词表达意旨。‘hā devadatta之苦’仅因苦及与苦的结合，所以不和devadatta结缘，这是初次告诫。且由其间隔字的结合，依如王舍城之间的不落（不失落）关系，以此为例，何以说‘路径’不称第二？由于在其中，这结合之本身即为第二，或即使在特别条件中，彼此结合即是主导之路径，故不是第二。又即便第六也称为间隔，这间隔犹如水罐（kamaṇḍalu，即水壶之器具），为你我之间（水罐之义），因水罐声非第二，因正念对彼此结合具有指示作用。正如水罐在适当时机发生作用，众生因他方水罐的特征而发生，那里因水罐的合适而发生，彼处结合的特征显示这是首位，由此以断灭圣智加持作证。关于观察标志（ninda等）的关联，一切法皆有关系，遍处有六种关联具足，此为所说，会有通篇涵盖。

8. Lakkhaṇi8. 相中；特征中

Lakkhaṇādīsvatthesuti nāmassā yamatthaniddesoti āha ‘abhināyo yutto’ccādi, tenāti abhinā yuttassātthaniddesa kāraṇena, lakkhaṇasaddena hetu vattumicchitoti āha-‘tatthe’ccādi, duvidho hetu, vuttañhi subodhālaṅkāre ‘‘janako ñāpako ceti, duvidhā hetavo siyu’’nti (252), samupalakkhayatīti samupalakkhaṇaṃ, saṅketamattaṃ ñāpakaṃ, na tu janakaṃ, saṅketopi lakkhaṇamuccate lakkhīyate kāriyamānenāti katvā, janakassāpyatra lakkhaṇattena gahaṇe payojanaṃ ‘‘anunā’’ (2-10) iccatra daṭṭhabbaṃ. Kañcipakāranti iminā itthaṃsaddassa atthaṃ vadati. Pattoti iminā bhūtasaddassa, ettha hi bhūdhātu pattiyaṃ vattate, rukkholakkhaṇanti rukkho ñāpakahetūti attho… rukkhena vijjuyā ñāpīyamānattā, ācariyajinindabuddhi pana aññathā vaṇṇayati, tassedaṃ mataṃ-

关于标志等主题，名为‘指示词义’时，谓‘具引导性之’等。此言意为因有引导之用，因标志词意欲说明原因，故言‘其理’。原因有两种，正如经中明说‘生者与知者’，存在双重原因（252），称为‘共同知觉’，既为意味着指示，非生者。指示称为‘标志’，为明示所行事。‘生者’用标志有所从属关联，须以读经语句作详细了解。‘稍微的作用’指用语意演说此词义。‘生者’即此处用以说明标志的缘起关系。此是对义的解释。‘树的标志’指树为知觉原因……树因木材而得以知觉，碧音长老则另作说明，此是其所说。

Kriyāya jotako nāyaṃ, sambandhassa na vācako;

‘作用的光辉’非此，非指关系之言。

Nāpi kriyantarāpekkhī, sambandhassa tu bhedakoti.

亦非因着‘作用间隔’而立，唯关系断别者也。

Ayamettha attho ‘‘ayamabhi abhinandatityādīsu viya kiriyāya jotako na hoti, chaṭṭhī viya sambandhassa vācako na hoti, nikkosambītyatra gamanakiriyāpekkhī nisaddo viya nāpi kiriyantarā pekkhī, kiñcarahi sambandhassa tu bhedako visesako bhavatī’’ti tamupadassetumāha-‘aññe tvi’ccādi, ettha itisaddo nidassane, rukkhampatvā vijjotate itievaṃ pattikiriyāya patvātivuttarukkhapāpanakiriyāya janitoti attho, tathāhi rukkhassa vijjuyā pāpanābhāve vijjuyā lakkhiyāya tallaṇassa ca rukkhassa yo lakkhiyalakkhaṇabhāvo sambandho, so kena sampādito bhaveyya, nanu sambandhe abhinā jotīyamāne rukkhassa lakkhaṇavuttitā kathaṃ jotīyatīti āha-‘lakkhaṇatthoca visayabhāvenā’ti, tathācetyādinā tasmiṃ pakkhe sambhāvitaṃ dosamubbhāvayati, tatrāya miccādinā yathāvuttadosaparihārāya parehevābhidhīyamānamparihāramāha, parihāropadassanenāssāpi pakkhassāduṭṭhatākhyāpanenesopi pakkho-bbhupagatotyavaseyo, atoyevupari yathāvutta pakkhanissayeneva byākhyāyate, devadattassa sādhuttasaṅkhātaitthampakārappattiyā visayabhāvenāvaṭṭhitā mātā tattha vattati nāmāti āha-‘mātuyā’tiādi, mātā ca itthambhūte pavattā visaya bhāvena devadatto ca tattha visayībhāvena, tesañca visayavisayībhāvalakkhaṇo sambandho itthampattilakkhaṇāya kiriyāya jāto, so mātusambandho hoti kāraṇavasena, socātinā jotīyatīti mātu tenābhinā yogoti āha-‘yvāya’ccādi, mātusambandhoiti yojanā, itthampattiyāti itthampattilakkhaṇāya kiriyāya karaṇabhūtāya, evaṃ maññate ‘‘kiñcāpi so sambandho devadattenāpyavinābhāvīti tassa sobhinā jotīyate, tathāpi mātusambandhobhinā jotīyatīti ‘mātu tena yogo’ti ca (vuccati)… saddasattiyā taggatāyeva dutiyāya ubhayagatassāpi sambandhassa jotanato’’ti rukkho rukkho tiṭṭhatīti sambandho, ṭhitimpaṭiccāti ṭhitinnissāya esaṃ rukkhānaṃ yo ca sambandhoti yojanā, rukkhānanti iminā rukkhā kiriyāya pare sambandhinoti ñāpeti, ṭhitimpaṭiccāti iminā pana tiṭṭhatisaddavacanīyā sādhyarūpā ṭhitikiriyā rukkhato pare sambandhīti, acetanānaṃ rukkhānamapekkhāvirahepi lokampatītivasena ‘pipatīsā’dīnaṃ viññāyamānattā viññāyamānaṭhānāpekkhaṇakiriyāyasādhyasādhanalakkhaṇo sambandho jātoti viññeyyaṃ, so ca rukkhasambandho-bhinā jotīyatīti āha-‘so’tiādi, dvibbacaneneva jotanīyāti vicchātthe vuttimatte satīpi vibhattiyā jotetumasamatthattā vicchāya jotanāya dvibbavacanaṃ kattabbamevāti adhippāyo.

此意指‘此非作用之光辉，于诸称赞言等亦然，亦非第六关系之词辩，亦非于行进作用期望的语声，亦非作用间隔察觉者，但却是关系之断别标志’。为说明此义故说‘此外另说’等。‘此为示例’，譬如树倒发光，即为超越作用意义的负面行为之树，此即说明树与知觉及其负面之树的标志关联。此以何故成事乎？非关系之光辉所成。因‘标志意谓所属领域’之意，故以此等说法，导致相反错误见解生起，于此份片段对妄误之纠正言辞，亦称为对片段来临之记述，并为修正。就devadatta及其对应明显因果关系，其母亲在该地，即是‘母亲’之名，故说‘母亲’等。母亲作为女性称谓为主体，devadatta为客体，二者的客体与主体标志关系，因子形成该关系，是母子关系之因，因其关系而生忧伤。母亲因之而发生紧连，故言‘以母而合’，即母子结合关系。此即关系。由此认为‘其关系若无devadatta即使自身不存亦发光’。为此说‘其因母关系而发光’，亦谓‘母亲故之结合’（即所谓发光之所因）。此谓关系为连接，故此为因承担果。正如此般认识‘虽无devadatta亦因母关系而发光’为‘母亲故结合’（此为言明）。通过语言范畴‘关系’之得，犹如树木之间站立之联系，谓此为关系。‘站立因缘’即依赖于树木的站立，因此得为关系。树谓为与行为相关的关联，故言及之。‘站立因缘’中以‘站立’之意为本，为可成立者。树木若无意识，乃假设‘世界尽览”等意识存在条件，是为关系之产生。且树木自身关系发光，故谓‘其是’等，双重释言即用于显现发光之真义，且为正确释解谓‘发光时两辞必用以显显明双重性’的意旨。

9. Pati9. 对、向、反；“pati”前缀

Upādiyamānoti abbhupagammamāno, yadi pana upādiyamāno bhāgo, anupādiyamāno kathanti āha-‘yo panā’tiādi, tagarakuṭṭhā gandhabbavisesā, mamābhajatīti maṃ ābhajati, mama koṭṭhāso hotīti adhippāyo.

‘上升’谓从上方进入，若部分为从上进入者，称为‘不是全部进入’，谓完全未进入指此。‘特定香味与精灵之特征，难以分享’，谓‘我’为彼之所有者，意指‘我属于某部分’，这是强调。

10. Anu10. 随、顺、沿着；“anu”前缀

Natulakkhaṇanti saccakiriyā vuṭṭhiyā hetu hoti, na tu saṅketoti attho, hetuttā lakkhaṇattābhāve saccakiriyāya kathaṃ lakkhaṇe dutiyāti hetuttepi lakkhaṇattamassa sādhento sādhammapayogenānvayamāha-‘yaṃ sakimpi’ccādi, ettha hi lakkhaṇaṃ sacca kiriyāti paṭiññā, sakimpi nimittatāya kappanattāti hetu, yaṃ sakimpi nimittatāya kappate tampi lakkhaṇaṃ bhavati, yathā’api bhavaṃ kamaṇḍalupāṇiṃ sissamaddakkhī’ti sādhammapayogenānvayo daṭṭhabbo, kappateti samatthoti attho, kamaṇḍalu pāṇimhi asseti kamaṇḍalupāṇī, apīti pañhe, kadāci kenaci kamaṇḍalupāṇīsisso diṭṭho so tameva dassanaṃ lakkhaṇaṃ katvā pucchati ‘api’tyādinā, atha yathā vuttena hetunopi lakkhaṇattamattu tathāpi paravippaṭisedhena hetumhi tatiyā kasmā na siyāti codayamāha ‘na nvevampi’ccādi, pubbavippaṭisedhenāti apavādapubbavippaṭisedhena, tathāhi chaṭṭhiyā pavādo hoti hetumhi tatiyāvidhi… sambandhachaṭṭhiyā pattāya hetutatiyāvidhānato upapadavibhattividhipi chaṭṭhiyāpavādo… sambandhavisesābhibyattihetunopapadena yoge tasmiṃyeva sambandhe vidhānato, tattha hetutatiyāvakāso ‘dhanena kula’nti, upapadavibhattiyāvakāso ‘rukkhamanuvijjotate’ti, saccakiriyamanu pāvassīti tu hetumhi lakkhaṇe-pavādavippaṭisedhe sati pubbavippaṭisedhena dutiyā bhavati.

“非标示性质”指的是真实行为发生的原因，而非简单的象征。因果方面，没有因果的意思。《真实行为》的成立依赖于标示的存在。关于原因与标示的关系，依靠“用法顺理”说明原因既是标示，诸如“这是鞘手”之类。这里所谓标示，即指确认、承认，原因则为标示的成立所依的条件。被称为标示的是按原因而起的构成，这是因为该原因成为标示的缘由。例如“鞘手在手中”的语句，按用法顺理理解，谓“鞘手”即其所在之物；问答中曾有人亲见某物出鞘乃疑其为鞘手，故以“是否”为疑问标示。正如前说，原因虽是因果之一，但因他事否定导致第三者不能成为原因，故以“不可”为否定。所谓先否定，即依前例否定。第六章的反问依然存在于原因及其第三层因果结构中……因果与第六层的因果关系所形成的否定……以及因果特异性和因果包含关系所形成的联系，则这联系中存在因果关系的构成方式。其间原因构成例如“有钱财之家”，包含之义类似“树枝犹如灯光照亮”等。真实行为因此合乎因果的否定与反否定，而以先否定为第二层。

11. Saha11. 与……一起；共同

Sahatthe-nuno vattane pabbatena yogo kathanti āha‘pabbatene’ccādi.

关于“同时间”，即同时出现或同时发生，常以山作为依托，故称“于山处”等。

12. Hīne12. 低劣者中。

Visayabhāvenātiādinā hīnattheti visayasattamittamāha, vijānanappakāramāha-‘hīne’ccādi, tenāti anunā, kathaṃ tena yuttattaṃ ukkaṭṭhassāti hīnukkaṭṭhasambandhamukhena vibhāvento’tatthā’tiādimāha, tatthāti hīneccādinā vutte tasmiṃ, yatoti ukkaṭṭhasāriputtādiko, hīnoti paññavattādi(to nikkaṭṭho, so sāriputtādiko ukkaṭṭho) hīnatthavisayo jāyate… tabbisaye tassa ukkaṭṭhatā pattito, hīnukkaṭṭhasambandho pana atisāyanādikāya kāyaci kiriyāya katoti daṭṭhabbaṃ.

“方面性质”等谓为劣义，即属方面的特性。谓“方面存在性”，指的是认识的器具，即所谓“低”等。该语带有推论，说明通过什么达到相应的契合程度。根据“劣劣关系”来分析由此可见其义，例如“萨利婆多等的觉知”即“聪慧”等，劣义所指则是生起智慧等的对象。依此对象得生觉知，同时具备觉知的关系，但肢体行为则是由过分安稳能力所为，故此应予显现。

14. Satta14. 七。

Kintaṃ ādhikyamiccāha- ‘adhikādhikīsambandho’ti, adhiko assa atthīti adhikī=khārī, athādhikīvinimutte adhikādhikisambandho kathamavasīyate nahyatrādhikī koci sūyaticcāha-‘navine’ccādi, iti saddo hetumhi yathāvuttasambandhasādhano, tadopasaddenayogoti tadā upasaddenādhikinoyogoti attho. Dviṭṭhattā sambandhassa adhikassāpyupasaddena yogā tatopi kasmā na sattamītyāha-‘adhikamhātvi’ccādi, yathā ekāyeva vibhattiyā ubhayagatassāpi sambandhassa jotitattā vijjusaṅkhātalakkhiyā sattamyabhāvo, evamidhā pīti pubbe vuttasamādhimatidisanto āha-‘lakkhitā viya sattamya bhāvo’ti, ‘‘māṇikā caturodoṇā, khāritthī catumāṇikā’’.

然而“过度”的说法谓为“多多关系”，即过度者含义，有“过度者”即“苦者”之意。故过度关系之义成于此。又他谓“不如意者”，言或微不足道，无人种植等。不造作“新”之说，有如因缘相应所致。此语为因，从而成自然。故此亦谓因成就连结之语，称“和谐之用”，又称“适当之联系”。因缘条件有二同时联系，且当未生或未成时，而谓不能成立多，从而说明二者配合之理如“宝石四种，麦子四种宝石”等。

15. Sāmi15. 主人。

Kintaṃ sāmittamiccāha-‘sassāmisambandho’ti, kāya kiriyāya janitoti āha-‘paripālanādikiriyāya janito’ti, tañcāti sāmittāpekkho napuṃsakaniddeso, sambandhassānekavidhattā āha‘sabbattha sambandhe’ti, ākhyāyatetīmassa attho vidhīyate ñāpīyateti, diṭṭhanto-panītottho sukhena paṭipattuṃ sakkāti pasiddhamanuvadiyamānamappasiddhañca vidhīyamānaṃ diṭṭhantamāha-‘yathā yo kuṇḍalī so devadatto’ti, kuṇḍalittampasiddhaṃ, devadattattamappasiddhamiccāha-‘kuṇḍalittānuvādene’ccādi. Yathevobhayādhiṭṭhānattepyupasajjanatova chaṭṭhī ‘rañño puriso’ti, na visessato ‘purisassa rājā’ti, tathā sambandhābhibyañjanakenādhinā yogepi visesanatova bhavati, nāññatoti āha-‘tatthā’tiādi. Byatirekamāpādīyatīti kārakachakkato byatirittattā sambandho byatireko taṃ āpādīyati pāpīyatīti attho, ubhayatoti saṃto sāmito ca, adhibrahmadatte pañcālāti brahmadattassa pañcālā santakā ti attho, santakā hi pañcālā, na sāmi , adhipañcālesu brahmadattoti pañcālānaṃ brahmadatto sāmītyattho.

于是说“同宿”是错误，即同根关系之谓。谓由身行为所生，故云“由养护等行为所生”。这是谓“同宿”相依不包括对“不人”之指称。因其关系多重而称“无所不包之联系”，以说明其义在其中。视为示范者，载明方法，以便安然修习。已示范且不可废者又称“如卷蛣蜋之形斗者”，此形状显著，德瓦达塔之论显得不足，谓曰“顺卷蛣蜋之教法”等。虽两种存在而共依此，第六处显为“国王之人”，非“人的王”，此意指出依附关系与相对关系之特点，故言“确如此”等。论敌则谓不应有差别，因为缘故之链条为所害及，且因果关系不可以例外。此互为彼即具足安然共存，两者赐名如婆罗门布拉姆达塔与五人曰“萨塔卡”等，故此为说。

16. Kattu16. 作者。

Kiṃ lakkhaṇo-yaṃ kattāiccāha-‘kattari’ccādi, gacchati devadattoccādo kattari patiṭṭhitaṃ, pacatyodanaṃ devadattoccādo kamme patiṭṭhitaṃ kiriyaṃ karotīti sambandho, karotīti ca iminā anvattha byapadesova siddho-yaṃ kattu vohāroti ñāpeti, kenaci payujjamānopi sake kamme sayameva padhānattamanubhavatīti‘payutto vā padhānabhāvenā’ti vuttaṃ hoti cettha-

所谓“标示”，即谓“施作者”等。谓诸如“随德瓦达塔之恼怒为施者”，即施者立于行为之上，施行供养行为。谓“行施”即此言所隐含的义理。某些情形中，相关之行为者甚至亲历彼行者称之为“与习同”处，故通常称“与习者侧重于承受方面”。

Padhānatāya yo kattu, kammaṭṭhaṃ kurute kriyaṃ;

为了专注，从事自己该做的业处行为；

Sā kattā nāmappayutto, payutto vātyayaṃ dvidhāti.

这行为者称为有名行为，也称为两种行为的变化。

Tattha purisena katanti appayutto, purisena karoti devadattoti payutto, nanu kiriyā-yamabyavadhānena karaṇādhikaraṇe heva sādhyate kattārā tu dūraṭṭhena, tathāsati kathamanekasādhanasādhanīyaṃ kiriyaṃ kattāva karoti mukhyabhāvenāparetvamukhyabhāvenāti vuccate-

其中由人自己亲为者称为无依托行为，由人行之而称为他人所授行为。行为之事的管理与操作，因所依者不同，执行者必远隔其所为之地，故云“主要行为者作主要行为，其他依附于此”，谓行为者行诸多工具所成不可分割的行为，主次分明而行。

Kattutoññesamubbhūtyā, vivittālocanādinā ;

行为者互相产生，分开观察诸根等；

Dūrādapyupakāritte, kattu vāttappadhānatā.

即便远方所具助缘，行为亦专心固定。

Ayamettha attho ‘‘kattuno sakāsā aññesaṃ karaṇādīnaṃ ubbhūtyā sambhavenaca, tathāhi pasiddhakaraṇasabhāvopi pharasu kattāyattavuttitāyādhikaraṇambha vati‘pharasumhi ṭhapetvā chindatī’ti, vivittassa karaṇādīhi puthabbhūtassa, kattuno kiriyāya ālocanena dassanena ca ‘devadatto atthi bhavati vijjatī’ti , ādisaddena karaṇādino (tadadhīna) pavattiādīnaṃ gahaṇaṃ, iminā kāraṇena dūrato upakārittepi kattuyeva sappadhānatā siyā’’ti, punapi-

此义谓：行为者必由彼此行为等事起，自然相续产生，正如斧柄立于斧头中，斧头相续，故谓「执斧于柄，砍断之」，因此，分离的行为因其所依器具之根本地位，通称行为者。此名号由“有他人所授行为存在与否”为所见所知的依据。由此因缘，即便远方助缘存在，行为者亦专注一致。

Thālyādīnantu kattuttaṃ, hotevācetanānapi;

关于节果等的造作，即使是无意者也成立；

Yato saddassa vutyatthe, micchātyāsena-nādinā.

这是因为音声的发出是由错误的思维和不善的听觉所致。

Ayamettha attho ‘‘acetanānampi thālīasiādīnaṃ kattuttambhavati yathāvaṇṇitasappadhānattanimittābhāvepi, kasmāti ce yato kāraṇā atthe attano abhidheyyesaddassa vutti paṭipatti anādinā micchābhyāsenabhavati tasmā thālyādīnantiādi pakataṃ, kiṃ vuttaṃ hoti ‘‘aññathā saddattho, aññathā sabhāvattho, na hi saddo bāhye vatthumhi byāpāramāpajjati, tathāhi–

这一义理是指，即使无意识者也能产生节果等的造作，这是由于无法如实辨别声音的含义与用法所导致的。换言之，若因某原因，造作自身的词义的涵义及用法出现错误，即因无闻谬业而造作不善，故谓之“节果等”等。如经中所说：“异义词义，异性本性，声音实非依外物而起”，即——

Aññathe vāggi saṃsaggā, dāhaṃ daḍḍhoti maññati;

另有言语结合，误以为有火燃烧；

Aññathā dāhasaddena, dāhattho sampatīyate.

另以火熄灭的声音来表示燃烧。

Bāhyapadatthassa sabhāvo viya hutvā micchābhyāsena anādinā pana pavattena bāhye vatthūni avijjamānena karaṇabhūtena thālyādīnaṃ kattuttaṃ hotī’’ti. Atha ca pana–

这是说，外在事物的本性就像火焰，但因谬业与无智所致，且因作为造作的作用力，故成为节果等的造作。」然后又说——

Vatticchādo pavattehi, sappadhānatta hetuhi;

行为遮蔽因缘起，正因专注故而生；

Kattudhammehi vuttehi, kattā saddāva ñāyate.

所说之行为法，行为体由声音知。

Ekassāmukhyavatthāhi, bhedena parikappane;

单一根本事理，因差别而分别；

Kammattaṃ karaṇattañca, kattuttaṃ copajāyate.

行为之所为，由作为之所起，行为亦由此生。

Vuttehīti ‘kattutoññesamubbhūtyā’ccādinā, saddāvāti sadde tedhammā hontu vā mā vā kattusambandhiyathāvuttadhammavacanicchāya saddatova kattā patīyate, niyamena na vatthutoti attho, amukhyā vatthāhīti buddhiyā tadākāratāya pariṇāmāvatthāhi, hantyatta nāvattānanti ekassevāttano kammattādi jāyate, atoyevāccantamasantopi aṅkuro jananakiriyāya kattā bhavati ‘aṅkuro jāyate’ti, vuttaṃ hi–

所谓所说，意指「行为由他起」等，『声音』者，或应当是声之法义，或基于行为相应义起之言辞，此类声即表现行为体，依理非指实体也。所谓根本事理，心智能识之形态之变转事体，行为之本，不止一项，而是单一根本所生诸行为，如苗发芽亦根本人，果真从其根生，故称行为。传说云：

Purāsañjanito bhāvā, buddhayavatthāni bandhano;

昔日所感诸存在，即为心所缚成之根本。

Avasiṭṭho satāññena, kattā bhavati jātiyāiti.

『剩余者由另一个有念者所作，乃成为生起者』

Satā aññena devadattādinā.

『由另一个有念者』，即由迭瓦达德等另一个有念者所作。

Kintaṃ karaṇaṃ nāmāti āha-‘yo panā’tiādi, yoti yo padattho, iminā idaṃ dīpeti ‘‘karaṇabyapadesāya suttantarābhāvepi karotyaneneti karaṇantyanvatthato pasiddho-yaṃ karaṇavohāro’’ti, atredaṃ paṭibhānaṃ–

何为作作之缘（karaṇa）？言曰：“‘由此因所燃烧’等之义。”此即缘之所缘，以其所缘显照所作。缘虽于《经》中无所言适用，但缘之教义自显明，缘之语用乃成明证。”此处对缘之理解应有如下顿悟——

Yaṃ vattumicchitaṃ kattu, kriyāyaccantasādhanaṃ;

“所欲为者为作，是流尽行为之助因。”

Karaṇantaṃ dvidhā hoti, bāhyabbhantarabhedatoti.

缘作有二，即内缘与外缘之分。

Tattha yaṃvattumicchitaṃtyādinā idaṃ dasseti-‘‘na vatthuto kiñci karaṇaṃ nāma atthi, vacanicchāvasena pana pasiddhakaraṇānampi pharasuādīnaṃ ‘pharasu chindati, pharasumhi chindatī’ti kattuadhikaraṇattassapi, pasiddhādhikaraṇānampi tadanuttādivisesasambhave thālyā pacatī’ti karaṇattassapi dassanato vacanicchātoyeva karaṇaṃ kārakaṃ viññeyya’’nti, tañca duvidhanti āha-‘dvidhā hotī’tiādi, tattha asinā chindatīti bāhyaṃ, cakkhunā passatītyabbhantaraṃ. Kiriyānimittattā kārakanti iminā kārakasaddassa nimittapariyāyattamāha. Pakati yābhirūpoccādo kiriyāyāvijjamānattā sambandhamattaṃ viññāyatīti sambandhalakkhaṇā chaṭṭhī siyā, samena dhāvatītyādo tu kiriyāya vijjamānattepi kammattaṃ vattumicchitanti dutiyā siyā, samaṃ dhāvati visamaṃ dhāvatītyattho, tathā dvidoṇenāti dvedoṇe kiṇātītyattho, pañcakenāti pañca parimāṇassa pañcako pañcakaṃ vaggaṃ katvā pasavo kiṇāti pañcapañca katvā kiṇātītyatthoti vāttikakārena ‘tatiyā vidhānāyopasaṅkhyānaṃ’kataṃ, taṃ dassetumāha- ‘pakatiādīhī’tiādi, yatthesaṃkaraṇabhāvoti yassaṃ kiriyāyame sampakatyādīnaṃ karaṇattaṃ, taṃ kiriyaṃ kathayatīti sambandho, sabbasseva padatthassa sattābyabhicārato āha-‘bhū’iccādi, pakatiyābhirūpoti sabhāvenāyamabhirūpo bhavati, na tu vatthālaṅkārādinetyattho, karotissa gammamānatte pana pakatiyābhirūpo katotiādi, tadā kattariyeva tatiyā, yaṃ yasmā aññagotto gotamo na hoti atoca gotamo bhavatīti sambandho, nanuca dvidoṇa pañcakā kayampaṭicca kammabhūtā honti dvidoṇādinā keyattā tato kimuccate‘kayampaṭicca dvidoṇapañcakā karaṇāni bhavantī’tyā saṅkīyāha-‘tathāhi’ccādi, idaṃ vuttaṃ hoti-‘‘dvidoṇādisaddena hi na gayhupagaṃ vatthumuccati, tehi pana dvidoṇādyatthaṃ mūlaṃ tādatthiyā bhihitanti na vuttadosāvasaro’’ti.

对此“所欲为者”之缘，论者说：“于实有界无作之缘，然于辞语之中有所成就缘，如斧劈木中为斧之缘，并以熟时为种种特殊缘，如煮饭之火等。此谓缘之辞用乃作之标志，应以此辨缘为作用之因。”对此说法，作二分说：“缘作分为二”，其中“斧劈木”为外缘，“眼见物”为内缘。此谓由行为所缘故称为作因。对于‘缘’名词为作因之助记，其范畴有所不同；例如行为之相续是依附行为生的相续乃称为联系，此为第六相；如“平行前进”等谓之行为之有为者，或谓不等速前进之义；又如“二罗历车”意谓二轮车等数目，此为数量之用法。论者又分配于“烹调”，表明因联系为缘，此因便称为作缘。总之，缘义必依诸现象而生，不能全然独立。故缘依以非存在之装饰而不成立，其行为过程具有外显及内隐二相。缘作于行动之中现起，若非如此，缘语不可成立。以“若他从族非某德摩非，则非德摩”之意为说明，缘与作之关系即为行为所依附（作由缘成），此由虽不同于族别，但依数目与二轮五轮之区别而为不同缘。此乃“第三种义”之数理分类，通过数量及种类划分缘作。又说：缘为连接作用之表征，因行为之性质而异，即行为与缘之关系。故缘者如“聚集”等概念表真义，而非指实物装饰。行为与缘之关系不离其本质之流变，缘即为作所依，故成方匹配。此说法可简言为“缘即作”。此义论述为：“二轮等词不能用以具备自体，然可于二轮之根本意中有所表达其法性，故语病无虚诿。”

17. Saha17. 伴随。

Yathākkamamāgamanakiriyāya thūlattaguṇena gomantadabbena ca sambandhaṃ dassetuṃ ‘taṃ yathe’ccādimāha, udāharaṇamattaṃ dassentopi iminā adhippāyenāpi dassetīti vuttaṃ ‘sabbattheva vā’tiādi, puttena sahāgatotiādīsu āgamanādikiriyampaṭicca dve kattāro padhānāppadhānavasena, tesu padhāne kāriyasampaccayañāyena vā bahulaṃvacanena vā padhāne kattari paccayo, itare’kattari tatiyā’tyeva tatiyā siddhā, tato-yaṃ vacanārambho-natthakoti maññamānoco deti ‘nanvi’ccādinā, ttenābhidhīyate piteti padhānakattā, tulyopi kiriyāsambandhe pitāputtānaṃ pitātra padhānaṃ saddacoditattā, putto-ppadhānamasaddacoditattā , saddabyāpārāpekkhāya hi padhānāppadhānāya vavatthānaṃ, piturevātrāgatādisaddasāmānādhikaraṇyā āgamanakiriyā sambandho saddenoccate, netarassa saddasattisabhāvato, tathā vidhā hi saddassa satti yato piturevātra kiriyā sambandhaṃ sakkoti paṭipādetuṃ, na puttassa, evañcāgatoccādo ekavacanamupajjate, aññathā hi bahuvacanaṃ siyā, ‘pitā puttā āgatā’ti. (Yadi) vuttanayena tatiyā siddhā ‘siddhe satyārambho niyamāya vā vikappāya vā’ na cettha niyamo, nāpi vikappo, tato kimanena yogenā tyāsayenāha-‘appadhāneyeva’ccādi. Nayidamevamiccādi parihāro. Sahabhāvamattaṃ vattumiṭṭhaṃ vāti yojanā, sāmatthiyāti bhedādhiṭṭhānattā sahatthayogassa puttassāpi kiriyābhisambandho viññāyati kathamaññathā sahatthayogo siyāti iminā attha balena. Atthaggahaṇanti sutte ‘‘sahatthene’’ti atthaggahaṇaṃ. Pariyāyatthanti parito ayanti avagacchanti atthamaneneti pariyāyo attho payojanaṃ yassāti viggaho, ettha ca pariyāyatthamevāti nāvadhāraṇaṃ, atoyeva vināpi sahasaddappayogaṃ tappariyāyappayogaṃ vā sahatthena yoge vidhānato asatyapi sahādisaddappayoge yattha tadattho gamyate tatthāpi bhavatyeva tatiyā… gamyamānena sahatthena yogā, yathā‘‘syādi syāne’’ti. (3-1) Saha pariyāyenāti sahasaddassa pariyāyato. Visesānupādānatoti ‘‘sahayutte-ppadhāne’’ti (2-3-19) pāṇinīya sutte viya appadhāneti visesassānupādānato.

如欲显现随意之来到行为及以厚重性质的乳脯的关系时，用「如彼」等词乃为说明，是作示范而已。即使只是示范，借此权柄亦能彰显。此有言「在一切处皆然」等说。因子与其伙同者等来到行为之事，有二种主因附着论，用以解释：于这些主因中，以行为连带关系之成立或多言者，视为主因依赖，其他则视为非主因，第三者兼为第三者且形成第三者，次第如是。而认为言语无法起始，便以「不成立」等语表示其为第三者主因，彼即称为「父因主者」。在行为关系中父与子于父处为主因之言发起，子处亦有主因言出，为言语互为依赖。因言语相互依赖故起作用，对主因之间的配合成效，因父亲处出现相同之来行为音声，称为音声联系；非此则因音声联系之共时存在无法涵盖父亲处行为联系。因音声存在之本质确立，说明此处行为关系属于父亲而非子，故在单数形出现，不然则复数「父与子等来」成文。若据言语学立规解释第三者成立及开始真谛规训或变迁说，若此法不适用，亦非转移，则以「仅论主因」等语默示，经由连接而排除该误解。因本质共同存在难以成立，称为能力或状况，谓因此子亦知行为关系的形成及互相配合，说明如何不同导致配合，以此义力扣合。义蕴涵于经文「具有配合者」中。环绕义意为周围流转之理义，旨示含义，依此也称为环绕义；此处环绕义意指除其外不设限、旁及异音及不真坏音之共时配合；由此得义即有第三者，行为所指配合句例如「若有」等。与环绕音配合指全音声环绕。在文法中称为「附带主因」以别于「主因」。

18. Lakkhaṇe18. 特相中。

Lakkhīyatyanenāti lakkhaṇaṃ saṅketo, kintaṃ kamaṇḍaluppabhuti, atthe kāriyassāsambhavā taṃvācīhi vibhattīti maññamānena yaṃvivaraṇaṃ kataṃ ‘lakkhaṇe vattamānato’ti, tamullaṅgiyātthaṃ vadati ‘yo attho’iccādi, vattamānatoti viññāyati… nāmasmā paccayavidhānappa saṅgato, upāttoti gahito. Kañcippaṇaramāpannassa lakkhaṇe tatiyā yathā siyā ‘rukkhampati vijjotana’miccatra lakkhaṇamatte mā bhavīti pāṇinīyehi ‘‘itthambhūtalakkhaṇe’’ti (2-3-21) itthambhūtaggahaṇaṃ kataṃ, tammanasi nidhāya codayamāha–‘nanvi’ccādi, itthambhūtassa lakkhaṇanti chaṭṭhīsamāso, āpannassāti bhūtassa, sāmaññassa bhedako viseso pakāro vuccate, tathāhi ‘tidaṇḍakena paribbājakamaddakkhī’ti manussattasāmaññassa paribbājakattampakāro, tamparibbājako patto, tassa tidaṇḍakaṃ lakkhaṇaṃ. Upalakkhaṇatteti iminā itthambhūtassa lakkhaṇattābhāvamāha, upalakkhaṇanti saṅketo. Nayidamatthiccādi parihāro, rukkhampati vijjotananti ettha kassaci itthambhūtassābhāvā itthambhūtaggahaṇe payojanaṃ na dissati tannivattanato, rukkhampati vijjotateti etthatu itthambhūtassa vijjusaṅkhātassa atthassa sabbhāvā tatiyāppattiyaṃ taṃnivattiyā yathāvuttaṃ ñāyamantarena nāññaṃ kiñci paṭisaraṇamatthīti saññāpayamāha-‘avassa’miccādi, aññathāti evamanabbhupagamma ‘itthambhūtalakkhaṇe’ti vacane karīyamāne sati, itthambhūtavādino uttaramāsaṅkiyāha-‘nacā’tiādi, vattunti vacanaseso, co-vadhāraṇe, neva sakkāti vuttaṃ hoti, dutiyāvidhānasāmatthiyāti ‘‘patiparīhi bhāge cā’’ti (2-9) kasmā na sakkāti āha-‘atthi’ccādi, asati hi payojane sāmatthiyanti bhāvo. Atha kamaṇḍalu pāṇimhi assāti ādo tatiyā kasmā na siyā tyāha-‘kamaṇḍalu’iccādi, kamaṇḍalussa setassa ca upalakkhaṇa bhāvenānupādānatoti sambandho, iminā upādātuno savacasi satantatamāha, visiṭṭhāvayavādheyyenāti pāṇi kamaṇḍalunā visiṭṭhovayavo, tassādheyyo kamaṇḍalu tenāti attho. Yenāṅgena vikatena aṅgino vikāro lakkhīyate tato tatiyā yathāsiyāti parehi ‘‘yenāṅgavikāro’’ti (2-3-20) āraddhaṃ, tadāha-‘yene’ccādi, tattha yasaddena vikatāvayavo hetuttena niddiṭṭho aṅgasaddo ca samudāyavacano upātto tenāha-‘yeneccādi, nanuca kāṇādīnaṃ niyataguṇīnamabhidhāyittā akkhisaddassa payogo na yutto byāvattiyābhāvāti, nesa doso, lokiyo-yaṃ saddassa vohāro, lokassa ca saddappayoge gurulaghumpatyadayo natthi, tathāhi lokena ‘sīsapāti’pi vuccate, rukkho sīsapātipi, yassa tu tatthādaro, so-kkhisaddaṃ payujjateva, athavā sāmaññupakkame viseso payogamarahati, akkhi(nāti) hi vutte sandeho siyā ‘kimassa vattumicchita’nti tato kāṇoti vuccate, nākkhinā nirūpayati sobhanoti, kiñcarahi kāṇoti, akkhikāṇamassetyādo kasmā na siyāti āsaṅkiya‘kamaṇḍalu pāṇimhi assā’tyatra yo vutto parihāro, ta metthopadisanto āha-‘heṭṭhā viya appasaṅgo’ti.

“应标记”为标识或记号，然而水瓶出现非词义之妨碍，故用此语为分断者。意指所作详述称作“标记之真谛”，进一步论示“何谓实质”，即明了实义。名称非先设条件及形成之聚合。谓之“现象已产生”。举若一叶树叶飞扬之理，如若无故于树叶飞扬中出现该标识，文法中谓之“真实结构记号”。以此义入于释述，称之为“所作真义”。采纳于文中隐含第六名称，对异质者分别示范。如云佛陀以鞭杖指印破人行乞者，此为人类之常态细节，为示范意，盖为行乞者标识。示明此人若行乞者则得该识别标识。以此为标示之细节。所谓“附带标记”依据世俗实质一来标示连系。示范人步行乞行者标识时，谓之附带标示。此片言虽无显著实义及作用，却仍保留于关于标记和实质的辩论。如以树叶飞扬作标记，部分论者否认真实，文法论辩称“结构竖立标记”是有效。其存在完全由对前文事实的呼应与推断所成。借此反驳“树叶飞扬非真实”，以立论有效。再论水瓶置于手中及出言：“水瓶”文字说明，这亦是附带标示。以此文字紧密衔接表现永续不变。出言“水瓶置于手中”表现为示范的便利，明指状态之定。言语构造中手与水瓶为核心成分。由此推知名词及高阶词汇之成立。

19. Hetu19. 因。

Kismiñci phale diṭṭhasāmatthiyetthe hetu niruḷho. Ekatra hi diṭṭhasāmatthiyottho taṃyoggatāya kāriya (ma)karontopi hetu vuccate sati saha kārinyasati ca vidhurappaccayo papā(ta) to, tena kāriyassa byabhicāro, tenevāha- ‘anipphādayantopī’ti, kāraṇe tatiyāyābhāve kāraṇamāha- ‘takkiriyāyoggatāmatte’ccādi.

在某功德果报显现正当时，因缘动作亦成故障。此处因正当时果报运作为因，若伴随动因也并存，则成良妙条件，反之则为不良。故以因不成立称作“未至发作”，传说明此理。因果关系中若无因则无果，谓之“因果关系全缺”，故称“因缘结合未起”。

21. Guṇe21. 于属性义中。

Upādhi visesanaṃ, parāṅgabhūteti parassa bandhattā(dino) vidhānā yāṅgabhūte jaḷattādihetumhīti attho, iminā guṇasaddo yamappadhānavacanoti vadati, yañcāppadhānaṃ tamparāṅgabhūtanti guṇetīmassa ‘parāṅgabhūte’ti atthamāha, yañhi paratthamupādīyate tadappadhānamanu vādarūpenopādīyamānattā, yathā ‘jaḷattā baddho, rukkho yaṃ sīsa pattā, aggi ettha dhumatte’ccādi, tenevāha-‘parattharūpāpanna’nti, vāvidhānanti ‘‘vibhāsā guṇe-thiyaṃ’’nti (2-3-25) evaṃ vidhānaṃ, itthiyantiādinā pañcamīrūpassapi abhimatabhāvaṃ dasseti, tenevāha-‘ubhayatthā’tiādi, nanu ‘to pañcamyā’’ti (4-95) suttena taddhitapaccayantassa kathaṃ pañcamyantatā tyāsaṅkiyāha-‘pañcaminiddese’ iccādi, iminā suttena pañcamiyā vināti yojanā, vā pañcamiyā vidhānato tatiyārūpenapi bhavitabbanti codanamanasi nidhāya pañcamyu dāharaṇeyeva kāraṇaṃ tatiyodāharaṇassa ca paṭhamodāharaṇānusārenānu mantabbatañcadassento āha ‘pañcamyāyevi’ccādi, abhāvena saṅkhāranirodhenāti tatiyantarūpāni.

“缘起”谓依他所系之情形，诸如依水及其他因由而生起。此称「缘起」的性质，谓依存于主因言段的附带性。若主因是依他所生，即为依附性质缘起。如云“水被束缚，树自头上落，火有烟”，此是说明其他形态充任外来现象。谓“外来形现”，该概念表示现象由于外来依止而生起。又所谓“语法规定性”，谓语义之流转和词性对立。此说明第五义段具一种预期属性，如文中云“兼顾双义”等。对此文中引用的经文标明“第五义”，说明在语句连贯中对第五意义兼顾兼起。否则难以理解。进一步强调文义的兼顾。语段最后说明第五义导致造作灭除的深层次义理变化。

22. Chaṭṭhī22. 第六格（属格）。

Sambandhavacanicchāyevettha chaṭṭhī siddhāti āsaṅkiyāha-‘hetumhi’ccādi, hetumāha-‘taṃ yoggatā’ iccādi, saddasattisāmatthiyāti saddasattisaṅkhātāya sāmatthiyā, tameva phuṭayati ‘yattha’iccādinā, hetvatthavācakehi antarenāti sambandho, samānādhikaraṇehīti hetvatthasamānādhikaraṇehi udarādīhi, tajjotanāyāti hetvatthajotanāyālanti sambandho, byatirekena tu hetvatthato tappavattimāha-‘yattha pani’ccādi, hetvatthehipiccādinā sāmatthiyamupadassitaṃ ‘vase dhammassa hetuno’ti tatthodāharaṇaṃ.

关于联系句的终结，第六者成就的说法，以“因缘合适”为标志。谓因缘实质性成立，语音条理相称，句意清楚，因缘关系为“同一主因的协调”。这一配合不离开语义亮点，说明了因缘义理的本体及其表现。又论及节外变异，说：“凡在因果义上要有所谓配合”，此是用以解决因缘语义衔接及配合问题的关键注释。重点强调义理的严谨处理，说明造成不正确解释的误差应被排除，突出文脉中的真实合一。

23. Sabbā23. 一切。

Nāmabhūtehīti sabbādīsu keci kesañci yadi nāmāni siyuṃ tehi, appadhānabhūtehīti piyasabbādīhi, kimpayojanantiādo payojanasaddo ‘‘payojanaṃ kāriyahetūsu’’ti nighaṇḍuto hetuvacano.

所谓名体者，即在各种事物中某些名称的存在。谓短暂词性，是较为美好语音的称呼。所谓“作用”即为功能或目的。从《尼汉陀辞典》中得“作用即因缘”，说明名词和作用语义的关系。在此探讨意义及用法的起始，强调语义和句法的合理结合。如“水瓶置于手中”此语中水瓶为物质名称层面，手中为附加形态，表达名体与附加体的区别。进而说明连贯语句中叙述的准确性，及其动因和条件的合理解释。讲述语义连贯的准确定义，是释义中不可缺少的部分。

24. Catu24. 四。

Yassa sacetanāyācetanāya vā kassaci, pūjānuggahakāmatta mantarena sammāpadānaṃ na sambhavatīti āha-‘pūjā’ iccādi, tenāti yathāvuttenatthena, cāgaṅganti dadātino dānakiriyāya kammena sambajjhamānañcāgakāraṇaṃ, idāni sampadānalakkhaṇaṃ sappabhedamāvikātukāmo āha-‘tadida’miccādi, nanirākarotītya nirākaraṇaṃ, ārādhayatītyārādhanaṃ, abbhanujānātītyabbhanuññaṃ, tesaṃ vasena, idha sampadānantidhā vuttaṃ kathitaṃ, keteti āha-‘rukkhayācakabhikkhavo’ti, rukkhādikaṃ taṃ sampadānaṃ vibhāgena dassetumāha-‘tattha hi’ccādi, ajjhesanenārādhanena sampadānaṃ bhavatīti sambandho, anumatiyā abbhanujānena, vijjamānepyanirākaraṇe bhikkhuno-dhikamanumatantyadhippāyenāha-‘so’ iccādi.

若有人因有意识者或无意识者，为奉敬之意愿，有适当的动机而未能成就奉行时，于此称为“奉敬”等；如前所说，此乃与布施相关的行为因缘之一。今有称为财富之特征，不变异、无缺损者，名之为“此物”等，此即否定（无为）之义；敬礼即以尊敬奉献之意，明了实行者称为明了者。依其意欲，此中富者被称为“树乞比库”，以所依树等为财物范畴加以说明。谓今因不敬奉而成此财，谓因得欢喜而允诺奉敬，虽知无为之义及否定，仍有更多比库因允许而奉敬，故称“是者”等。

25. Tāda25. 如是、那样。

Payojanapariyāye atthasadde sati idanti payojanaṃ parāmaṭṭhuṃ sakkāti ‘tasseda’ntiādi vuttaṃ, tasaddenettha vikatiyātisambandho, atthasaddena tu pakatiyā, attha kathanametanti iminā vacanicchāya metissaṃ natthi samāsoti dīpeti, viggahe vāsmimimasmāyeva nipātanā samāso daṭṭhabbo,so vikatisaṅkhāto attho, pakatitvaññapadatthenākkhipīyate, tato tadatthasaddato, koyaṃ tadattha bhāvo ccāha-‘tadatthabhāvo nāmā’tiādi, nimittaṃ yūpādivikati, nimittīdāruādipakati tasaddenātthasaddena ca gahitā, tesaṃ sambandho tadatthasaddassa pavattinimittaṃ tadatthabhāvo nāmāti attho, hetu hetumantabhāvalakkhaṇo sambandho nāmāti vuttaṃ hoti, padhānāvacchedaguṇasmāti vidhīyamānattena padhānassa purisassa ācchedakā visesakā guṇā, yañhi vidhīyate ñāpīyate tampadhāna, mitaramappadhānamanuvajjamānattā, yadā upādīyateti vatvā upādīyamānappakāraṃ diṭṭhantena phuṭayitumāha-‘yathā’iccādi, yūpo nimittaṃ yassa dāruno taṃ tathā vuttaṃ nāññanimittanti yadā nimityavacchedakattenupādīyate tadā nimittasaddatova catutthī sambandho, tato aññanimittato, nimittanimittīnaṃ sambandhassa abhimukhabhāvena tattheva nimitte pavattīti sambandho, nimittasaddato hetutatiyāpi nāsaṅkanīyāti sambandho, kāraṇamāha-‘nimitta’ iccādi. Ubhayatthāti yūpāya pākāyāti ubhayattha.

于目的阐述中，辞句有所指者谓之目的，广义而言可备称之为“其词”等。此处词句因意义的扭曲、超出本意关系，表示内容实为表达意义，也称为言语释义。以此语句表明其属性，此谓语句解说者于词义断裂分析。于是彼此相关的词义由所称词句标明，谓“此词义名曰那词义”等。以标志符号为例，“以柱状物为标记”，同时以标志词与语义词合成关联，标示词义之因果、特征等。主次指示词谓语法中具断绝功能者，依断定而知其核心，此时所谓词义关联为第四种关系。由此，与非所指示词间的关系、及词义到标记词间寻找到明示之义。标示词导引因，称谓因、所因之特征之关联，谓之关系。主因谓“标记”也。双重意义谓以柱子及其顶部之处双重之意。

Piṇiyamānā kiṃ saddādivacanīyā paro sāduādiko yo-ttho so añño kattā yassa so aññakattuko-bhilāso, abhilāso rucīti iminā dityādyanekatthantopi rucisaddo-bhilāse ruḷhova gayhatīti vadati, sā ruci attho-bhidheyyo yesaṃ bhe tadatthā, tesaṃ sambandhino piṇiyamānassa, iminā ca kiñcāpi rucirayaṃ yassuppajjateyo vā tassā janako, tesamubhinnampi atthi, tathāpi yassuppajjate sova tassādhikaraṇaṃ, ajanakopi so tāya saṃsattoti tasseva piṇiyamānassa sampadānasaññā, natujanakassa tāyāsaṃsattassāti dīpeti, idhāti iminā sakkate udāharaṇānamasamānarūpakaṃ dasseti, iminā ca udāharaṇānamasamāna rūpattameva catutthīvidhāne kāraṇaṃ, aññathā chaṭṭhīyeva tehipi vidhīyeyya kāraṇāsambhavā hi dīpeti, īdisassa paccudāharaṇa(ssa) bhāve kāraṇamāha-‘anaññakattu kattā-bhilāsassā’ti, paresamidampaccudāharaṇambhavatu idha kathanti āha-‘ihatvi’ccādi, tvanti attamatte paṭhamāyeva, sambhave kāraṇantaramāha-‘athavā’tiādi, natthi añño kattā yassā sā anaññakattukā ruci, bhāya ruciyā sambandhino piṇiyamānassa sampadānasaññaṃ ye pana icchantīti sambandho, ye pana āhu cātisambandho, uppajjanamuppatti, kassa uppatti, ruciyā, uppattiyā ādhāro uppatyādhāro‘devadattāya rocate’ccādo devadattādiṃ upalakkhetīti uppatyādhāropalakkhaṇaṃ vacanaṃ, ettha ruciyā uppatyādhāropalakkhaṇameva vacananti sāvadhāraṇa mattho daṭṭhabbo… sabbesaṃ vākyānamavadhāraṇaphalattā, tena piṇiya mānavacanamabhilāsassa aññakattukatāsandassanaparaṃ na hotīti byavacchinnambhavati, tesaṃ kaccāyanassa cehāpi pasajjatīti sambandho, ihāpīti tvamiti etthāpi, aññathāsiddhattāti atthamatte paṭhamāya eva siddhattā, vacanassāti ubhinnampi catutthīvidhānavacanassa, atippasaṅgocāti ‘‘kassa vā tvaṃ dhammaṃ rocesī’’tiādo tavāti anabhimataṭṭhānappattica.

所得之词句谓为他欲所赞或所持者，若别有所求即称为“他方行者”；此欲即喜好，有别义反复多面也称嗜好词句，谓为嗜好之所表达者，其喜好意涵应详加辨析。与之相关之所得价值，乃由此而生，如种种嗜好之生者及其因。彼嗜好之根由存在，且由生起者及其因论及彼所得之财产或财富之概念，非生者仅依附其旁，即所依赖而得名。此乃该嗜好及其所得之关系。释义谓“不以生者为依托”，此表示因缘所生之关系，谓彼嗜好根源所依生起之财产所显者。此处表示因缘产生之因果特性、彼方操作者意欲之显现，由此产生关系。彼嗜好策略所依，将往前及过去历史操作计算，如观念之不断表显，示“如是”等。由是嗜好之标志，如柱状物为识别符号，具断绝功能，乃第四种关系；若依他标志者，则彼标志视为引出之因果关系。由是因缘关系、标志及因被妥当说明。嗜好经因缘排列呈现其因果分明之原则，言及其详尽因果特征谓之“关系”者。

Dhārippayogeti dhāridhātuno payoge, uttamīṇo adhamīṇoti dhanikagahetūnaṃ ruḷhītyāha-‘uttamīṇo dhanasāmī’ti, uttamīṇamassāti uttamīṇo, dhārayatītimassatthamāha-‘vahatī’ti, dhāritoti dhāraṃdhātuto. Suttantarena (taṃ taṃ) niyamena niyamitānaṃ tesaṃtesaṃ sampadānasaññaṃ vidhāya catutthī vihitā parehi, tadāha ‘silāgha hanuṭṭhāsapāna’miccādi, sabbattha yogasambandhe chaṭṭhī, ñāpetunti silāghādike bodhetuṃ, icchitoti atimato. Tadatthavācīnañca dhātūnaṃ saṅgahaṇatthaṃ ‘kudhaduhissosūyatthāna’nti vuttaṃ, yampati kopoti iminā kopassa visayamāha, yassāti iminā yaṃkārakanti vuttameva parāmasati, yassāti rājādino, pucchatīti pucchiyate , teneva vakkhati-‘yassa sambandhiṃ subhāsubhaṃ pucchati nemittiko’ti, yocānukūlattambha jatīti iminā idaṃ dasseti ‘‘patipubbako āpubbakoca suṇoti abbhupagame paṭijānaneca vattate, yadāyamabbhupagamo patthanā pubbato bhavati tadā patthanāya kattu patthayituno catutthī rūpambhavati, yadātvapatthatampi kevalamānukūlyena vattamānaṃdisvā deyyamabbhupagacchanti idamidaṃ vodassāmāti tadānukūlyena pavattanasaṅkhātāya kiriyāya kattuno catutthīrūpambhavatī’’ti, iminā ca pāṇiniyavuttikārassa jayādiccassamate byabhicāramāha, so hi ‘‘abbhupagamo nāma parena patthitassa bhavati tattha patthayituyeva catutthīrūpambhavatī’’ti vadati, pubbassākiriyāya yo kattāti vedavākyena vihitathutikakaraṇa saṅkhātāya ussāhānujānanato pubbabhūtāya kiriyāya yo kattā hotā potā ca, sabbatthāpi‘tassā’ti idaṃ ‘catutthīyāyadabhimataṃ rūpa’ntiiminā sambandhitabbaṃ, chaṭṭhiyā sabbabyāpibhāvamālamba evanti atidesoti āha ‘evantī’tiādi, rūpasāmyato pana tādatthiyatthasabbhāvāca yathāyogaṃ tādatthha catutthīpi na virujjhati, vakkhati hi‘tādatthha vacanicchāyantu ‘iccādinā, icchito rājā, kamma vacanicchāti iminā vacanicchāya padhānattamāha… vacanicchābhimukhattā sabbesaṃ kārakānaṃ, appacurappayogattāti abahuppayogattā, hanute apanayati, upatiṭṭhate upaṭṭhānaṃ upagamanaṃ karoti, pihayanti patthenti, kujjha amarisaṃ karoti, duhanādayo kopappabhavā nānantarena te sambhavantīti dūbhādayopyudāhaṭā ‘‘byañjane dīgharassā’’ti (1-33) rasse aparajjhāmi, issayanti nasahanti, ārajjhati pucchito nemittiko upaparikkhati, bhādatthhaṃ vibhāveti ‘yasse’ccādinā, pariyā loceti upaparikkhati, kiṃ lakkhaṇo-yamaniyamoccāha-‘nāvassa’miccādi, yācitusmāyeva chaṭṭhīti nāvassamayanniyamoti attho, kutoccāha-‘sambandhe’ccādi, aññasmāpīti ayācitutoapi, thutikaraṇassa kattubhūtā hotāpotāro ussāhanānujānanānaṃ kammaṃ hotīti āha-‘paccanupubbassa giṇātissa kamme’ti. Hotupotusaddehiccādinā potusaddassapi chaṭṭhirūpaṃ dassitaṃ, vuttiyantu ‘hotu patigiṇāti’cceva pāṭho dissati, hotvevampityamhākamatropekkhā, ussāhayatītyatthe giṇāti antogataṇyattho. Anāvādoti nāvāannādivajjite. Ettha pana tathā paṭisedhābhāvepi bahulādhikārato ‘na taṃ nāvammaññe nataṃ annammaññe’ccādi bhavati, attheva hi bahulādhikāratovā tippasaṅgābhāvo, paṭhamantaṃ rūpanti maññamānoti paṭhamantaṃ rūpaṃ, etthaca yadā tiṇāditopi khikaṃsīyate tadā nindāvagamo, tattha ca niyogatova nañpayogo ñāthānupa pattiyāti sappaṭisedhamudāhaṭaṃ ‘na maññamāno’ti, avadhimhiyeva pañcamītiṇāti, nañpayogeva niyogato nindāvagamā tiṇanti kammeyeva dutiyā, athavā satīpi nindāvagame vacanicchāto savisayeyeva dutiyā, sammutippayogeti sammutisaddassa payoge, catutthiṃ icchantīti mattāyāti ettha catutthiṃ icchanti, puna ruttatte kāraṇamāha-‘atha sotivijjamānattā’ti, caṇḍassa kukkurassātiādisutte ‘‘atha so’’ti pāṭhassa vijjamānattā ‘bhiyyoso mattāyā’ti ettha sokāro punaruttoti adhippāyo, caggahaṇenāti ‘‘silāghahanu…pe… sattamyatthesucā’’ti sutte caggahaṇena, catutthībhimatāti ‘‘namo yogādisvapicā’’ti suttena.

“持载用”即为承担或持有财富之义，至于优劣者，谓由财富所成，谓“优劣财主”之意也；“优等”为持载意涵，谓能承载、携带之意，其义采用文本中常用用法。经文中依法相律之规，当中财富及财产之识别由他处注释所述。所谓“石头、煮食、酒器”等为典型其范畴，普遍联系到意欲之语用。其欲望多指极端，于此称其为“一切意志强烈”。此类物质因素相关之名，谓富饶及财富所属。此种欲望连结勤勉之菩萨威仪。此章示例乃称述言语之合理运用，示人成就或出世行者以勤勉应对前所为业之业果，谓“先行后果”之理据。示除不违章立法传统，亦示遵古已有律法之标准。此处重申言语之因果律，示例精义在于依法而言，禁止违反规则。文中述及因果之关系，示“因果律明确不容否定”，欲表达此处因果关系之不容轻忽。

26. Pañca26. 五

Avadhīyate visilissate etasmātyavadhi, avapubbāya dhādhātuto avadhimhi‘‘dādhātvī’’ti (5-45) i.

此云：“其消亡与熄灭，出处于有限范围之义。”此中所言“消亡”乃依前句“承载之物”联系而言，指出其叶落、风毁等有限时段之相，谓其消亡盛衰皆有时限，无法永恒。

Yato-vadhīyate kiñci, kriyāpubbaṃ kutocipi;

此以“何处有先行之动？”为问，意指一切行事行为必有其前因和出处。示现诸事不空生，无原因而起，彰显诸法因缘所生之理。

Calañcācalamaññañca, taṃ vadantya vadhimbudhā.

“摇动与不动”二义，乃智者所称。

Etthāyamattho ‘‘yatokutocipi attho kiñci vatthuavadhīyate saṃyogassa vā kiriyānimittaṃ gamanadānādikiriyāpubbaṃ visilissate sayaṃ vā apeti aññena vā visuṃ karīyate, tamevaṃvidhaṃ calañcā calañca visilesaparicchedabhūtaṃ padatthamavadhiṃ vadanti budhā tabbiduno’’ti, taṃ yathā dhāvatāssā puriso patati, purisaṃ pāteti vā, rukkhā paṇṇaṃ patati, paṇṇaṃ pāteti vāti, soca tidhāpyuccate visayabhedena, yathā–

此处义旨在于解释：“因缘与因缘结合的任何缘起，构成本体与行为的先后，渐次消散，从自身终止，或由他人消灭”，智者称此类为“摇动”与“摇动之消散”，以及分别限定之范畴。譬如，人在奔跑时跌倒，称作“跌倒人”；树叶落下则谓“落叶”；叶子被吹落亦名“落叶”，由此产生三重分别，依现象分类谓之“视域差异”，具体如次：

Niddiṭṭhavisayo koci, upāttavisayo tathā;

“呈现之所”为一，“已至之所”为二；

Anumeyyavisayo cāti, tidhāvadhi samīritoti.

“可推测之所”为三，此三重分别即称为“视域差异”。

Tattha niddiṭṭhā vacanopanītā kiriyā visayo yattha so niddiṭṭha visayo vadhi, yathā-‘gāmasmā āgato’ti, upāttājjhāhaṭā kiriyā visayo yattha so upāttavisayo, yathā-‘valāhakā vijjotate’ti, valāhakā nikkhamma vijjobhateti attho, anumeyyā kiriyā visayo yattha so anumeyyavisayo, yathā‘māthurā pāṭaliputtakehi abhirūpatarā’ti, ettha abhirūpaguṇena ukkaṃsanamanumeyyaṃ, atoyevetthāyameva saññā paripphuṭā viññāyatīti na kācidiha saññā paribhāsīyate byāmohakāriṇī, athāvadhismāti vuccamāne ‘padatthāvadhismā’ti kuto-vasīyate yenevaṃ vivaraṇaṃ katantyāsaṅkiyāha-padāna’miccādi. Yathā gāmasmātiādinā idaṃ dīpeti ‘‘na kevalaṃ kāyasaṃsaggapubbakova visileso, kiñcarahi buddhisaṃsaggapubbakopi, atthi ceha buddhisaṃsagga pubbako, tathāhi corehi bhāyatityādo yo (bhaya)pekkhaṇa sīlo bhavati, so yadi maṃ corā passeyyuṃ, dhuvaṃ me maraṇanti vicārento te buddhiyā pappoti pappuyya ca tato nivattate, tathā corehi tāyatityādo yo ekassa mitto bhavati so yadyetaṃ corā passeyyuṃ dhuvamassa maraṇanti passanto te buddhiyā patvā tato nivattayatītyavadhittā avadhismāva sabbattha pañcamī’’ti, parehi pana etādisesu sabbattha paṭipattuvisesānuggahāya sutteheva papañco kato, idha pana sāmaññavacaneneva siddhattā tadanuggahāya udāharaṇeheva papañcitaṃ, bhītibhāyanatthānanti bhīti tāyanānaṃ attho yesaṃ te bhītitāyanatthā tesanti attho, nanu bhītyatthānaṃ payoge bhayahetu sambhavati natu tāyanatthānanti, nesa doso, tāyanañhi rakkhanamuccate tañca bhayahetuto vetyāha-‘yo bhayahetu’tiādi, iminā ca ‘‘bhītyatthānaṃ bhayahetu’’ti (1-4-25) pāṇiniyānamapādānasaññā suttampaṭikkhipati, tatoti bhayahetuto, tesanti bhayatāyanānaṃ, bhayamaniṭṭhapātasaṅkā, uttāsotyattho, tāyana maniṭṭhapātato parirakkhanaṃ, yathā dassanaṃ hontevātīminā vacanicchāyeva padhānattamāha, ko hi lokiyaṃ vacanicchamativattituṃ sakkoti, tathāhi sabbeva dabbādayo sabbakārakasattiyuttāva, tatthāyaṃ kārakavibhāgo vacanicchāvaseneva, taṃ yathā ‘valāhako vijjotate, valāhakena vijjotate, valāhake vijjotate’ti. Parāpubbassātiādinā ‘‘parājissāsayho’’ti (1-4-26) saññāsuttaṃ paccakkhāti, asayho atthoti sahituṃ abhibhavitumasamattho attho, ajjhenasakāsāiccādinā udāharaṇatthamācikkhati, nanucevamatthaṃ vadatā yaññadattassāsayhattaṃ vuttaṃ, taṃ kathaṃ ajjhayanassāsayhattaṃ, yenāsayhattassāvadhittaṃ paṭipādayati tyāsaṅkiyāha-‘yaññadattānabhibhavo’ccādi, asayhotīmassa paccudāharaṇaṃ paṭipādayati ‘yo pani’ccādi. ‘‘Vāraṇatthānamicchito’’ti (1-4-27) suttitaṃ, tadāha ‘vāraṇatthāna’miccādi, vāraṇamattho yesaṃ te vāraṇatthā, avadhimattavacanicchāyanti visesato vidhānamantarenā vadhimatta vacanicchāyaṃ, visesavidhāneti icchitoti visesavidhāne, cittassāvadhivacanicchāyampana cittato pāpaṃ nivārayeti bhavati. ‘‘Rakkhanatthānamicchita’’nti (2-6-3) suttitaṃ, tadāha-‘rakkhanatthāna’miccādi, kesañcīti kaccāyanādike dasseti. ‘‘Antaradhāne yenādassanamicchatī’’ti (1-4-28) saññāsuttamāraddhaṃ, tadāha-‘antaradhāne’ccādi, ayamupajjhāyo yadi maṃ passatīti sambandho, dassane dosaṃ takketi ‘nuna’miccādinā, pesanamasakkārapubbako niyogo, ajjhesanaṃ sakkārapubbako, maññamāno sissā ahaṃ kathannāma byavahito bhavāmīti antaradhāne byavadhāna nimittaṃ, yena attano adassanamicchatīti sambandho, antaradhāneti nimittasattamīcāyaṃ, ato āha-‘byavadhānanimitta’nti, byavahitoti antarahito, māmaṃ upajjhāyotyādinā udāharaṇatthamāha, byavadhānatthaṃ byavahitatthaṃ, ‘‘antaradhāneti kiṃ core na didikkhatī’’ti paccudāhaṭaṃ parehi, tampaṭipādayamāha-‘yatthādassana’miccādi, core na didikkhatī (tya), tra hi yo core na didikkhati tehi attano adassanamicchatīti na antaradhānanimittaṃ, kintupaghātanivatyatthaṃ, kintupaghātanivattiyāti evaṃ maññate ‘‘nātrāntaradhāname (vāvaseyaṃ), kintu tannimitto paghātanivattipi, ‘upajjhāyā antaradhāyatī’tyatra vināpyupaghātasambhavamantaradhānasampādanameva sambhavatī’’ti. Icchatiggahaṇaṃ kimatthaṃ adassanicchāyaṃ sati satyapi dassane yathāsiyā’’ti vuttaṃ, (taṃ) paṭipādayamāha-‘adassanicchāyampani’ccādi, satīpi dassaneti upajjhāyena dassane satīpi, tatoti upajjhāyato, avadhirūpatā evāti upajjhāyassāvadhirūpatā eva. ‘‘Ākhyāto payoge’’ti (1-4-29) paravacanaṃ, tadāha ‘upayoge’ccādi, niyamapubbakaṃ vijjāgahaṇamupayogo trādhippeto, upayogavacanasāmatthiyā vijjāgahaṇatthaṃ sissavattaṃ niyamo, tatoti ākhyātuto. ‘‘Janikattuno pakatī’’ti (1-4-30) saññāsuttaṃ kataṃ, tadāha-‘janyatthassā’tiādi, janino attho janyattho, kintaṃ jananaṃ, tatoti janikattuhetuto, pakatisaddena kāraṇamattaṃ gahitaṃparehi ‘puttā pamodā jāyate’ccādo puttāditopi yathā siyā’ti, duvidhaṃ (hi) kāraṇaṃ upādānakāraṇaṃ sahakārikāraṇañca, tattha kāriyenābhinnadeso ghaṭassa mattikāpiṇḍo upādānakāraṇaṃ, tasseva pana daṇḍacakkādi (kāriyena bhinnadeso) sahakārikāraṇaṃ, tesūpādānakāraṇasseha gahaṇe’siṅgā saro jāyate’ccatreva siyā, na tu ‘puttā pamodā jāyate’ccādo, kārakantaravacanicchāyanti ettha kārakantarādivacanicchāyanti pāṭhena bhavitabbaṃ… etthantare sambandha vacanicchāyapi sambhavato, tatra tiṭṭhantīti tatraṭṭhā, tesaṃ, loko-naññathāvādī vohārikajano, tattha bhavā lokiyā, navattu paṭibaddhāti lokavacanicchamullaṅgiya ahameva vadāmīti sakajjhāsayena vadanto vattā, tappaṭibaddhā na hotīti attho. ‘‘Pabhavo bhavatissā’’ti (1-4-31) suttitaṃ, tadāha-‘bhavatissā’tiādi, paṭhamato upalabbhatīti atthakathanena janyattho-tra na sambhavatīti vadati, nahi himavā gaṅgāya kāraṇaṃ, sā hi aññehi evakāraṇehi uppannā , himavati tu kevalaṃ paṭhamato upalabbhati. ‘‘Jigucchāvirāmapamādatthānumupasaṅkhyānaṃ’’ti (1-4-24vā) vuttaṃ, tadāha-‘viramaṇatthe’tyādi, jigucchāpamādatthadhātuyoge pana kammādhikaraṇavacanicchā dissatīti vuttaṃ, avadhivacanicchāpi pana dissake ‘jigucchati nāhiriko pāpā’ti, dhammā pamajjatītipi hoteva paṭisedhābhāvā. ‘‘Aññārāditararite disāsaddāñcuttarapadācāhi yutte’’ti (2-3-29) suttitaṃ, tadāha-‘aññasaddayoge’ccādi, yatoti devadattādito, ‘‘aññaityatthaggahaṇaṃ, tena pariyāyappayogepi bhavatī’’ti aññehi byākhyātattā āha-‘bhinno devadattā’ti, ārāsaddassa dūratthattā āsavakkhayato ārā dūro bhavatī(tyattho u) pādīyatetyāha‘ārāsaddo dūrattho’ti, niddissamānapaṭiyogīti ‘devadatto sūro’ti niddissamānassa kassaci yo so dutiyo, so paṭiyogī. Disādesakālavuttīnaṃ disāsaddattena pariggahato āha‘disā desakālavācīnaṃ yoge’ti, pubbeva sambodhātiādīni kālavācīyoge udāharaṇāni, añcuttarapadaācaāhipaccayayo getviha nodāhaṭaṃ. ‘‘Pañcamīvidhāne lyaplope kammanyupasaṅkhyānaṃ ‘‘adhikaraṇe copasaṅkhyāna’’miti (2-3-28-vā) vāttikaṃ, tadāha‘yattha’ccādi, lyappaccayassa yatrāppayogo, tassattho ce gamyate, so lyaplopo, tvālopo lyapalopotyaviseso, pāsāda māruyha pekkhati āsane upavisitvā pekkhatīti idaṃ visayo padassanaṃ pubbaṃ yassāti kiriyāvisesane samāso, vakkhamānasabbadassanesupi pāsādato-pakkamanalesasabbhāvā pāsādo (yevā) vadhirūpena vattumiṭṭhoti dassetumāha-‘tathāhi’ccādi, apakkamati tato taṃ dassananti tato pāsādato tassa daṭṭhuno dassanaṃ cakkhundriyaṃ apakkamatyapayātītyattho, avadhibhāvo pāsādassāti viññāyati, yesanti vesesikānaṃ, te hyevamācikkhanti ‘‘indriyesu cakkhundriyaṃ cakkhugoḷakato-ccantasukhumabhāvena nikkhamma visālībhavantaṃ visayadesamupagamma sakalamattanā diṭṭhaṃ passati raṃsirūpena, yathā kāhalā mūle kisā aggemahatī, tathā ñāṇindriyānī’’ti, adhiṭṭhānadesanti indriyādhiṭṭhānabhūtaṃ cakkhugoḷakadesaṃ, visayappavattīti gocare pavatti, santatiyāti indriyapabandhassa, adhiṭṭhāna manindriyaṃ nāpajjateti sambandho, tatoti pāsādato, apakkantyāti apagamanena, yajjapi cakkhundriyaṃ cakkhugoḷakato bahi niggacchati, tathāpipāsādaṭṭhassacakkhugoḷakā niggacchatīti pāsādassāpyavadhibhāvo, yesantūti khaṇikavādīnantu, indriyādhiṭṭhānampatte visaye viññāṇalakkhaṇaṃ kāriyaṃ karonti sīlenāti pattakārīni, anindriyādhiṭṭhānadoso neti sambandho, tatoti pāsādato, yesampanāti khaṇikavādinova dasseti, atra hi cattāro pakkhā pattakārīnindriyāni, appattakārīni, cakkhusotāni appattakārīni sesāni vuttaviparitāni, cakkhuyeva pattakārī sesamaññatheti, catusveva tesu paṭhamapakkhadvayamupanyasya paṭipāditaṃ… tappaṭipādanenetaresampi paṭipāditattā, sabbasāmayikasādhāraṇattāsaddasatthassāti idaṃ ayuttamiva dissati… saddasatthassimassa buddhavacanopayogittena sogatasamayānuguṇappavattito, khaṇikavādino pana nissāyedaṃ sundarameva, manasikārādītiādisaddena cakkhuto abhedo rūpāpāthagamo ca dassito, yoggadeseti dassanayogge padese. ‘‘Pucchanākhyānesu ca pañcamī vattabbā’’ti (2-3-28vā) vuttaṃ, tadāha-‘pucchanasaddato’ccādi, pucchanākhyānesu sāmaññena pañcamīvidhāne-tippasaṅgaṃ dassetumāha-‘avassa’miccādi, kassāti pañho, devadattassetyākhyānaṃ, koso yañña dattoti pañho vidhirūpovāyaṃ, yo-ṅgadītyādyanuvādarūpamākhyānaṃ, aṅgadīkeyūrī. ‘‘Yatocāddhakālanimmānaṃ tato pañcamī vattabbā’’ti (2-3-28vā) vuttaṃ, tadāha-‘addha’ccādi, nimīyate paricchijjate yena taṃ nimānaṃ, tadeva nimmānaṃ. ‘‘Addhassa paṭhamā sattamī ca vattabbā’’ti (2-3-28) vuttaṃ, tatthāyamattho ‘‘taṃ yuttāti vattate, taṃ yuttā pañcamiyutthā parassāddhassa paṭhamā ca sattamī ca vattabbā’’ti, pāṭaliputtasmāti pañcami yuttaṃ, etāpi na vattabbāti dassetumāha-‘sattayojanānī’tiādi, atra hi yadā rājagahassa yojanañcābhedo vattumicchīyate, tadā pāṭaliputtasmā rājagahaṃ sattayojanānīti, bhedavacanicchāyantu ‘‘sabbhāvo’’tyādinā (2-34) sattamī siddhā‘sattasu yojanesu’ti. Tathāhi pāṭaliputtasmā sattasu yojanesu sati rājagahaṃbhavatītyayamattho patīyate, sattayojanasambandhibhavanaṃ rājagaha (bhavana)ssa lakkhaṇambhavati. Sambandhe chaṭṭhīti iminā ‘‘taṃ yuttā kāle sattamī vattabbā’’ti (2-3-28vā) vacanampaṭikkhipati. ‘‘Karaṇeca thokappakicchakatipayassā sattavacanasse’’ti (2-3-33) suttitaṃ, tadāha-‘yadā iccādi, kicchādayotiādisaddena thokaappakatipaye saṅgaṇhāti, asattarūpanti addabbarūpaṃ, guṇe hetumhīti guṇapadatthe hetubhūte ‘‘guṇe’’ti (2-21) pañcamīti attho, yathāvuttavidhāneneti ‘‘guṇe’’ti sutte vuttavidhānena, ‘‘guṇe’’ti sutte vuttavidhānena, yadātviccādinā paresaṃ viya karaṇe visuṃ vidhāne payojanaṃ natthīti dasseti. Kattabbarūpassa calanassāti sambandho, samānādhikaraṇattena visesananti yojanā, samānādhikaraṇattenāti ca ‘rañño puriso’tyādo asamānādhikaraṇassāpi visesanattadassanato vuttaṃ, samānādhikaraṇattena visesanabhāvo cāssa thokaguṇānvite calane vattamāno thokasaddo asattavacanova visesananti, tenevākhyāyate ‘thokassa kammattā kamme dutiyā’ti. Pañcamītyanuvattamāne ‘‘dūrantikatthehi chaṭṭhī vā’’ti (2-3-34) vuttaṃ, tadāha‘dūranti katthehi’ccādi, avadhisambandhalakkhaṇāti avadhisambandhāva lakkhaṇaṃ nimittamāsaṃ pañcamīchaṭṭhīnaṃ tā tathā vuttā, vattumiṭṭhoti iminā vacanicchāyeva padhānattamāha, evaṃ carahi taṃtaṃ kārakavacanicchāyamaññāpi vibhattiyo kasmā nappayujjeyyunti āha-‘lokiyā cetthā’tiādi, ettha vibhattīnaṃ niyame lokiyā eva vacanicchā nibandhanaṃ kāraṇanti attho, pañcamīcātyanuvattamāne ‘‘dūranti katthehi dutiyā ce’’ti (2-3-35) vuttaṃ, ‘‘pañcamyadhikaraṇeca’’ (2-3-36) iccatra ca kārena dūranti katthehi sattamī ca vuttā pāṭi padikatthe sārasaṅgahakārādīhi, tadakkhippa aññāpadesena paṭikkhipituṃ kecityādi yaṃ vuttaṃ vuttiyaṃ, taṃ dassetumāha’kecīti sārasaṅgahādayo’tiādi. Dūrāpādāvasecananti ayaṃ tesampaṭikkhepana yoti sambandho, itisaddo panettha parihīno, nahitantiādīsu tasaddenāsattarūpaṃ dūrādi vattumicchitantyavaseyaṃ, na hi taṃ gamyate, na hi tato gamyate, na hi tena gamyate, na hi tasmiṃ ṭhīyate’ti visuṃ sambandho vaseyo. Patīyantecāti co vattabbantarasamuccaye, atoceti vakkhamānahetuparāmāso, yanti yasmā atthe nipāto, vākyakāro vararuci, taṃsāmānādhikaraṇyatoti dūrādisā mānādhikaraṇyato, taṃyuttatopīti dūrādiyuttā gāmādisaddatopi, paccakkhantoti vākyakāravacanaṃ paccācikkhanto, tathāhyatrāyaṃ mahābhāssa pāṭho ‘‘dūrantikatthehi pañcamīvidhāne taṃyuttā pañcamīpaṭisedho vattabbo dūrā gāmassa, tatrāpi dassanā anatthako-yampaṭisedho, tatrāpi hi pañcamī dissati–

此中，‘呈现所’乃指言辞所直接示现的行为及场所，曰“呈现所”；如语“离村而来”者，其‘呈现所’即“于村外”；“已至所”乃指显露显现的行为范畴，譬如“雷鸣涌现”，雷声由天际传来，此即‘已至所’，表象从外而遭显发；“可推测所”乃指推测之所，谓依其所具备的特质可断定其存在，如语“巴塔利城的病人身形美好”，以其美好可感知知见，故可推测其所在。此三者中，“可推测所”非指习气迷惑之根本意，而是言辞详细解说行为范畴的谓义。谓“言辞所截断”者，是指诸种详细分解及止断释义，也可以视为五摄义等。如“离村而来”之示不唯肉体接触之前后视域，也含言语相应之前后连接。若果真存在佛之正觉之前后，则有如盗贼盼望避逃，欲求安全，使盗贼见我即临死思则故亡，小心谨慎后绝处复归；如同盗贼遇朋友，如能逃脱，则永安，否则即死，这是“截断”。诸法于此皆有种种依止说法，有关联，援引圣典而成。此中“怖惧本义”为对怖惧因缘目的之解释。怖惧因缘，是怖身心的原因，非怖惧本身。依此理，怖惧为其保护自身之因。故曰“怖惧因”者，不能解释本身怖惧，而是依怖惧因，请谨守正义及保护自己。此理如经文第1-4-25节所述，反驳了误解怖惧即怖惧因之说，即怖惧内容本身不能作为怖惧因。“怖惧因”系怖惧行为行为及保护缘起的缘由，非怕怖惧之无明混沌，如“恐怖相随”。此也反对了某些纂书所附会的误说，称怖惧即怖惧因。更详细讨论怖惧之义，说明怖惧是保护原因，故名“怖惧因”，而非怖惧本身。

Dūrasmāvasathā muttaṃ, dūrāpādāvasecanaṃ;

“远离处所，落离于足”是彼处（远处）之屋舍名。

Guruto kupitā dūrā,bhābyaṃ dūrā ca dassuhiti.

导师与弟子若怒气熏心，则相距甚远，未来应远离观之。

Atra dūrantiketyādi vattabbaṃ vākyakāravacanaṃ, dūrā gāmassāti tassodāharaṇaṃ, tatrāpiccādi paccakkhānabhāssaṃ, dūrasmāvasathāti āvasathassa dūreti atthohi bhāssapadīpe keyyaṭo, paṭhamo puriso yassa so paṭhamapuriso bhavati ‘‘dūrantikā’’di (2-6-5) kaccāyanasutte suddhādiyogopi saṅgahito, tenāha–‘suddhappa mocanavivittappamāṇayoge’ti, ‘‘dhātunāmānamupasaggayogādīsvapica’’ iti (2-6-2) sutte caggahaṇato pabhutiyogo ca gahito, tenāha–‘pabhuti yogecā’ti, pabhutiyogecāti iminā pabhutyatthayogopi saṅgahito, teneva ‘yatosarāmi attāna’nti udāhaṭaṃ.

此中所说的“远离”等，应视为话语构造之用，“远离乡村”等为示例，其中“等”字表述对立相对的道理。又“远离住所”中，“住所”意为住处，“远”意指距离，这可从文字详解中得知。第一人称为“远离”的说法，出自《俱舍论》及相关经文，含义为清净出离与解脱的结合。“清净”为释义，“界属名字组词”等也编入其中，于是称之为“清净结合”等。如言“自我捨弃”等为例证。

27. Apa27. 离

Nanu phuṭova tesaṃ sālādīnaṃ yogoti kimettha pañhena kassa panetehi yogo’tyāsaṅkiyāha-‘vajjanaṃ hiccādi, vajjanānanti kattari ano, vajjane sambandhe vattamānehīti vajjanasaṅkhāte sambandhe vatta mānehi apaparīhi, yuttasmāti yuttatova ekasmā, nāññato, kimettha vattabbanti iminā apaparīhi yuttasmāva pañcamībhavane pasiddhattamāha, pasiddhampetamāharitvā pakāsetumāha-‘kattuno’ccādi, yadatthoti yosālādi attho payojanaṃ yassa vajjanakiriyā rambhassa so yadattho. ‘‘Pañcamyapāparīhī’’ti (2-3-10) āyuttepi pañcamī vidhīyate parehi, tadāha-‘mariyādāya’miccādi, avadhimā ettha vassanaṃ.

实际上，门类中诸如“盐”等组合之义，是否有疑问？此处特指“谓之连接”“拉锯”等，所用语言为“谓作连接”，表示与“连接有关的行为或影响”，连结意即连接的行为及其相关内容。谓“配合”，即一体合符与异别，故此言“应作配合”，于第五章中最为确立，先将“可行者”等意取出解析，释为“行为目的”，此即是“连接行为”本意。第五章中此类连接现象有先后次序，故说“因尊敬等用时长短”。

28. Paṭi28. 对

Diṭṭhasambandhassāti pasiddhavasena diṭṭhakāriyakāraṇassa mukhyassa, tassa kāriyatthanti tassa mukhyassa yaṃ kāriyaṃ, tadatthaṃ mukhyakāriya karaṇatthanti vuttaṃ hoti, tasmiṃ paṭinidhimhi vattamānena pabhineti sambandho, vinimayeti parivattana nimittaṃ paṭidānecāti ca saddassāṭṭhānappayutti daṭṭhabbā, patinā tassa yogoti sambandho.

所谓已见关联，即以确立的行为缘起为主，由此可得“行为之意”，意即作为主要的行为目的。此处阐释为，关联或连结就是以代表该行为的现象表现出来，变易乃为因缘变化的标志，由声音及词义搭配可见关联显现，关联即连结也。

29. Rite29. 除

Yadi vajjanakiriyāya sambajjhamānassa kammattā kamme dutiyā, kimatthaṃ carahi puna dutiyāvacananti āha-‘paṭipadavidhāne’ccādi, paṭipadaṃ ujukamevoccāritaṃ vidhānaṃ yassā sā paṭipadavidhānā, visesavidhāna vatītyattho, yajjatra dutiyāvacanaṃ na siyā tadā ritesaddena yoge ujukaṃ vidhīyamānāya pañcamiyā dutiyā bādhīyethāti maññate. Yadyatra pañcamiyā dutiyāya bādhābhāvo eva payojanaṃ, evañcarahi ‘rite vā’ti suttayitabbaṃ evaṃ sati pakkhe dutiyā ca bhavissati, lahu ca suttampaṇītambhavatī tyāsaṅkiya payojanantaramāha-‘uttaratthañce’ti, atoyevāti uttaratthattāyeva, puna payojanantaraṃdutiyā gahaṇassa dassayamāha-‘vibhatyantare’ccādi, āhacca kaṇṭhādiṭṭhāne vāyunāāhanitvā āharitvā vā vacanaṃ āhaccavacanaṃ, ujukavacananti vuttaṃ hoti, vibhatyantaraṃ chaṭṭhīvibhatti, tassa byudāsatthaṃ, nirāsatthantuttho, aññāpīti dutiyāya aññā chaṭṭhīpi, pakatāya pañcamiyā sambandhanattho pakatasambandhanattho.

若连结行为中具因职能，施行第二次，问何以行此第二言？答曰“修习步骤”等，即以修习方法为正路，意即方法的差别，当第二言未立时，正当的修习方式尚存。若无此第二言干扰，虽用正当说法亦不成，故诠释应知。若第二言因无法转达而受阻时，遂说“第二言缘何挡阻”。如是应以正理行事明示，言说亦顺畅，阻隔不同则仅这种说法行得通。附带韵律及简短明离，故说“目的更高级”等，旨在说明阻隔之外的更高目的。再举例说“气喉处等引导语言”，称其为正言，意思在于排除阻碍、表达通达。阻隔现象为第六变格，意在表示破除满足，无以表明他义，故第二言及第六也为异义存在，因而表现出第五章连结之义。

31. Putha31. 各别

Na dutiyāpi yogavibhāgatoti evaṃ maññate ‘‘tatiyā ceti vattamāne tattha yadi cakārena ‘dutiyā ce’ti sambandhīyeyya, tatrāpi ca kārena pañcamītyevaṃ na kassāpyapakaṃsoti‘vināññatraputhanānāhi tatiyā ce’tyekayogamakatvā yogavibhāgasāmatthiyā ‘tatiyā ce’ti ca kārena jātu pañcamī’’ti, asahāyatthatte sati ‘vinātthe hī’tyevamavatvā kiṃ visuṃ suttaracanāyetyāha-‘bhedo pādānantvi’ccādi.

不应仅认为为第二言的义别。即使第三言存在，若导师以“第二言”等连结，则此时因导师而起第三言，第三言绝非第五言中任何一者。故此不以别处说第三和第二为同义。既知无益，遂言“区别在于末足”等。

32. Satta32. 七

Yantaṃ saddānaṃ niccattā sambandhassa yatthāti parāmaṭṭhaṃ soti, yoti parāmaṭṭhaṃ tassāti ca niddisati, yo yatthetyādikañca ‘kiriyādhārabhūte’ccādivuttigantha vivaraṇanti yoti kiriyādheyyabhūtādhippetā, etanevāha‘kiriyā cā’tiādi, tenāyamādhārīyati kattukamma samavetā kiriyāsmintyadhikaraṇe vā taṃ ādhārayatīti kattari vā ghaṇantena daṭṭhabbo, kattāraṃ kammañca kiriyānissayabhūtamādhāra yatītyādhāroti vā kattari ghaṇa, vuttaṃ hi–

所谓一切声音之常住连接处，即最究竟之所在，谓此为最究竟者。所谓最究竟者，是所指示之处。或谓言‘所为行之所依者’等文，图解为行为之所依之义，此谓‘行为’等语。由此亦得知，行为依托于执行者及其所具或所主之义事。于行为所论之处，应观察所依者或执行者等。此所依者，即执行作用之基础，亦称所执者。经中云——

Ādhārayati yo kattu, kammaṃ kiriyanissayaṃ;

‘依托者，谓执行者所行之事；’

Ādhāraṃ kārakañcāhu, taṃ catubbidhameva ceti.

‘所依者即担当者，谓此唯有四种。’

Nanu ca kiriyādhāraṇenādhārotyuccate, taṃ kimevamuccateti ce, nesadoso yadeva hi kiriyādhāraṇamassa, tantannissayabhūta kattukammadhāraṇaṃ, nahyaññatā taddhāraṇaṃ sambhavati tato kiriyā kāraṇenādhāraṇenādhārotya yamevattho, na kattukammapariccāgenādhārena ujukaṃ kiriyā gayhate, teneva vakkhati-‘kiriyāyayo ādhāro’ccādi, nanu yadyapyujukameva kiriyaṃ dhārayati kattā kattusamavāyiniṃ, kammasamavetañca viktedanādiṃ kiriyaṃ kammaṃ… tathā sati tānevādhāroti, na… loke satthe ca tesamādhāratthe nāppatītito, kattukammatāyeva hi tesampatītīti dassetumāha-‘kiriyā ce’tyādi, tathā ca vuttaṃ–

然则谓行为依托者为所依，意何在？无误者为：行所依者，实为执行事之所托承担，非他谓之所托。因行为由因，托于依者，而非因他法，故正行为生。此即所谓‘行为之起点是所依’等语。虽然行为由起点承载者乃执行者及其共事者，且共所属及下属之行为，犹依此说。由此理解，所谓所依者，非他世诸有生存所依，盖专谓所执行业之所托基础，故曰‘若有行为’，其所基者也。经中亦云——

Kattukamma byavahitaṃ, dhārentamanuju kriyaṃ;

‘执行者所用之业事，，承担之物，中和所为者；’

Kriyāsiddhupakāri ca, satthe-dhikaraṇaṃ matanti.

‘行为完成之由来，常以存在之体为工具。’

Kattukammabyavahitanti kattukammehi taṃsamavetabhāvena byavahitaṃ, anuju pārampariyena, kriyāsiddhupakāriti kattukammasamavetāya kiriyāya pasiddhiyaṃ upakārī upakubbantaṃ, nanu ca na kiriyā dhāraṇenevāyamādhāro, kattukammānaṃ dhāraṇenāpyādhāroti sakkā vavatthapetunti codanammanasi nidhāyāha-‘na ce’tyādi, kiriyā nimittassevāti kattukammasamavāyiniyā kiriyāya nimittasseva, tadevaṃvidhamādhāraṃ catubbidhammatanti dassetumāha-‘ādhāro cāya’miccādi, cattāro vidhāpakārā assāti catubbidho, ādheyyena sahopasileso saṃyogalakkhaṇo-ssa atthīti opasilesiko ādhāro-‘kaṭenisīdati thāliyaṃ pacati’tyādo kaṭādi, tathāhi devadattasamavetaṃ nisīdanakiriyaṃ kaṭo devadattaṃ dhārayaṃ dhārayati devadattabyavahitaṃ, evaṃ thālīpi taṇḍulasamavetaṃ vikledanādikiriyaṃ taṇḍule dhārayaṃ dhārayatītyopasilesikādhārattaṃ kaṭādino. Yato-ññatrādheyyaṃ na vattate sabbathā bhiyyo vā, so vesayiko, visayohyādheyyassānaññatrabhāvo, yathā cakkhādippavattīnamaññatrābhāvā cakkhādīnaṃ rūpādayo visayāti vuccante, evamākāse sakunayotyādo sakunyādīnamākāsādito-ññatrābhāvāte tesaṃ visayātyuccante, visayo eva vesayiko. Yo ādhārādheyyānamabhibyāpetyādheyyamityabhibyāpako, tathā hi‘tilesu telaṃ, dadhimhi sappi,tyatra tilādikaṃ telādikamādheyyaṃ byāpetvā tiṭṭhatīti tilādi byāpakādhāro. Samīpe bhavo, samīpo eva vā sāmīpiko, yassa samīpadese ādheyyaṃ vattate so evamuccate, atrodāharaṇaṃ ‘gurūsu vasati gaṅgāyaṃ ghoso’ti. Nanu cātrāpyādhāre sattamī vidhīyate ādhāro ca nissayo vuccate, nissayo ca saṃyogasamavāyehi hoti, na ca sissādīnaṃ guruppabhutīti devadattasakunyādīnamiva kaṭākāsādīhi saṃyogo, telādīnamiva ca tilādīhi samavāyo vā atthi, tenāyuttaṃ te samādhārattanti, netadatthi, yadāyattā hi yassa ṭhiti so vināpi saṃyogasamavāyehi tassa nissayo bhavati, tathāhi purisassa na raññā saha saṃyogosamavāyo vātthi, atha pana tadadhīnaṭṭhitittā rājanissayo purisoti byapadissīyate, sissādīnañca guruppabhutina māyattā ṭhitīti tesamayaṃ yutto guruppabhutinaṃ nissayabhāvoti, ettha pana yajjapi vesayikābhibyapakānamādhārādheyyopasileso atthi, tathāpi pakārantarasseva paripphuṭattā tatheva vacanicchā, nāññathā opasilesikena vā visayābhibyāpakānamaggahaṇato upasilesasse vā paribyattattā tatheva vohāroti na saṅkaro saṅkanīyoti.

所谓依止行为者，是指借由各种行为所共具的缘合条件而行事。此行为乃由接续传承而成，是具备既成事实之作用者。若只因行为保持而为依托，则不足以成为依止，故此世尊在激励中指出“若不如此”等言，说明依止即是行为之所依缘。行为共合之缘及其依止共有四种，为显明此义故说“依止者在此”等语。所谓四种依止者，是指依止、行为、相联及习性。譬如依止为“用箸送饭”，行为为“烧煮饭菜”，相联为“扶持箸杖”，习性为“修习方便”。譬如与德拉迦沙玛内拉共住，其行为乃为坐禅，此为行为依止；同样给以饭食共持原则，此为依止之习性。除此之外，诸行为不皆适用所得依止，如空气、诸天之类，这种无他灭界皆不构成依止，谓之唯有具体可感知之境为依止。于脂油、芝麻、蜂蜜等具扩散力者，谓之扩散依止。所谓接近即其近处，依依近地称为接近。当接近产生时称为依止，此即“师傅居住恒河岸”的比喻。依止非限于固定之现象，依止即是因缘和合，不为师徒或天神等固定存在所统摄。油脂与芝麻虽依合，但无固定单一主体，故称依止。此依止虽有行为依止之差别，但依止之间皆属和合相续，非彼此凡断分离，故不谓为杂乱或混乱。

33. Nimitta33. 相

Nimittabhāvamattetīminā kammasaṃyogābhāvepi sattamiyā pavatti māha, na paresaṃ viya kammasaṃyoge eva, teneva vakkhati-‘evamaññate’ccādi, bāhirānaṃ hi-‘nimittā kammena’’ (caṃ, 2-1-89) iti suttaṃ, tattha kammena yoge payojanā sattamībhavatītyattho, ajinamhi haññate dīpītidīpinohananassa payojanaṃ cammaṃ, tassa dīpinaṃhantīti kammena yo go, sutte kammenātyavacane payojanaṃ vattumārabhate ‘na pane’ccādi.

所谓因缘标记，乃指即便缺乏行为结合，依然存在此标记之成立或发生，称为第七种形式之发生，非他人之行为结合。故有经云“诸外标记由行为所成”，其意是指行为结合中存在第七种功用；譬如无意致杀之火把皮革烧毁，即是因火之行为发生了作用。经中所谓行为标记，由行为而生之功用不被否定，故显示标记具实用之义。

34. Yabbhā34. 从……

Yassa kiriyāti yassa gavādyatthassa sambandhinī dohanādikiriyā, kiriyantarassāti gamanādikiriyantarassa, etenāti lakkhaṇanti etena, tato-ccassa vivaraṇaṃ kiriyāvatāti, ‘‘kālabhāvesu ce’’ti (2-6-43) kaccāyanehi suttitaṃ, tadāha-‘kālatthehi cā’tiādi.

所谓行为，即与牛马等有关之搾乳等劳作，此为行为之一种；行为之间则如行走等，是行为种类之划分。此即所谓之记号，相应释义为：若为时间状态存在者，称为“时相”或“时间阶段”。此义在《迦毗罗陈经》中有所明说，文言“以时段为之”等，乃说明以时间为刻度。此外，相关释义亦见于其他经文。

35. Chaṭṭhī35. 第六格

Sāmissarādiyoge chaṭṭhīsattamiyo yathā siyunti ‘‘sāmissarādhipatidāyādasakkhipatibhūpasutehi ca ‘‘iti (2-3-39) āraddhaṃ parehi, tadāha-‘sāmi’ccādi, atra ca jinindabuddhinā ‘‘sāmyādīnaṃ bhedeno pādānaṃ pariyāyantaranivatyatthamiha mā hotu gāmassa rājā’’ti vuttaṃ vākyamupanyasya hassāpya yuttattamupadassayamāha-‘sāmissare’ccādi, kena nivārīyate, na kenāpītyattho, visayavacanicchāyaṃ ‘gāme rājā’tyapi bhavitabbamityanenāha, ‘‘āyuttakusalehyāsevāya’’mīti (2-3-40) āraddhaṃ, tadāha-‘āyutte’ccādi, āsavā tapparatā, byāvaṭo niyutto, tatthedaṃ siyā ‘‘āsevāyanti vakkhāmī tyavassaṃ vacanamidamārabbhanīyamaññathā īsaṃyuttepi ‘āyutto go sakaṭassā’ti pasajjatī’’tyāsaṅkiya natthevetampi payojananti dassetumāha-‘vināpi’ccādi, ‘‘sāmissarā’’tyadikaṃ kaccāyanasuttaṃ, tenevāti kaccāyanasutte pasūtasaddānantaraṃ kusalasaddaniddeseneva, idhāti moggallānavuttiyaṃ. Kaccāyanena ‘‘kammakaraṇa nimittatthesu sattamī’’ (2-6-40) ‘‘pañcamyatthe ca’’ (2-6-41) iti ca suttitaṃ, tenāha-‘kamme’ccādi, gahaṇassa bāhā visayoti sambandho, kaccāyanānaṃ‘bhikkhūsū’tiādīni kammatthe udāharaṇāni, hatthesūtiādīni karaṇatthe, kadalīsūti pañcamyatthe. ‘‘Maṇḍitussukkesu tatiyā ce’’ti (2-6-45) kaccāyanasuttaṃ, tadāha ‘pasannatthe’ccādi, pasannattheti maṇḍitatthe, ussukkattheti ussāhatthe.

于共住及共执之中，第六、第七种义则如是成立。相关经文言及“由共君主、赋予及证见而成”等，说明其支持之因及行为缘。《毗尼经》中宣说“因分散及转移故，不应于村中有君王”等，此为基于行为差异，称“共住”、“共执”等词。经中对君王与众生关涉边界释义，为表行为之结果与限定，乃说明依止于合适配合，非任意成立。诸个人行为与群体行为相应，有时称为“佛陀缘”，有时称为“第五意义”等，这皆基于相互关系和行为种类。举例诸以手为例的动作，以香蕉为第五义例。亦有经文言“若第三种相宜，则谓为喜悦状态”等，皆为说明行为差别。此处所说乃是此类词汇用法与释义之间的辨析。

36. Yato36. 从……

Visuṃ karaṇaṃ niddhāraṇaṃ, jinindabuddhācariyena ‘‘kimatthampunaridaṃ vacanaṃ yāvatā niddhāriyamāno-vayavo samudāyabbhantaro, tattha yadā samudāyassā-dhikaraṇattaṃ vattumicchīyate, tadā sattamī siddhāva, yathā rukkhe sākhāti, yadā tvavayavasambandho tadā chaṭṭhī, yathā rukkhassa sākhāti saccametaṃ papañcatthantu vacana’’nti vuttaṃ, tañceta mayuttantidassento āha-‘na sālayo’ccādisūkayuttānidhaññāni sūkadhaññāni, āhitā avaṭṭhitā, ādheyya bhūtāti vuttaṃ hoti. Yatoti āhitattakāraṇā, tatoti yato jinindabuddhivacanamevamayuttaṃ, tasmā kāraṇā. ‘Pañcamī vibhatte’’ti (2-3-42) pāṇinīya suttaṃ, tadāha-‘samudāyato’ccādi, sutato sakāsā sīlaṃ atisayena seyyoti sambandho, ‘‘niddhāraṇe chaṭṭhī sattamīsu pattesu tadapavādo, yaṃ yogo’’ti parehākhyāyate, tattha tāva niddhāraṇamevettha natthi kuto chaṭṭhīsattamīnaṃ tatthappavatti, yato tāsaṃ bādhanatthamidamārabbhateti dassayamāha-‘nātra jātyādīhi’ccādi, nahiccādinā jātyādīhi niddhāraṇābhāvaṃ dasseti, jaccādīnanti niddhāraṇe chaṭṭhī, kuto na bhavaticcāha-‘jaccādisambandhene’ccādi, ataṃ byapadesatoti sīlattādibyapadesābhāvato, puna niddhāraṇābhāve hetvantaramāha-‘tulyānañce’’ccādi . Sādhunipuṇehi yoge pūjāyaṃ gammamānāyaṃ sattamī, tathā asādhuyoge, tathā pasitaussukkehi yoge tatiyāsattamiyo, tathā lopantanakkhattasaddā ca tena tena vacanantarena pāṇiniyehi vihitā, taṃ sabbaṃ taṃtaṃkārakavacanicchāyameva sādhetuṃ ‘mātari sādhu’ iccādayo udāhaṭā kesesu pasito pasatto, avabaddhoti attho, kesehi karaṇabhūtehi pasito bhavati, kattubhūtehi vā pasito katoti attho, phusseninduyuttena lakkhito kālo soyamityabhedena sambandhā phusse, tena karaṇabhūtena.

称之为净化、确认等行为者，是佛陀行持之规矩。经文问及“此语何故被复述？涉及组成要素及其来源”等，说明依存及组成之结构。经中“当为确认境界，第六、第七要素显现”等，乃指聚合为原则。对此有详释，如“非由生死起，故无确认”等。再者，若无确认，亦无其因，因其无相续关系。经中“正因无因，故无生起”等语，宣说无确认之缺席即无缘起。圣道贤士于精进、礼敬诸修习，皆为此第七义范围。经文中亦有针对不善行为的第三、第七义说明，及对声音等词语作用之规定。所有这些都是依照经文词汇意义的严谨分析，适应于经藏诠释。

37. Paṭhamā37. 第一格

Paṭhamātthamatteti ettake vuttepi vākyattho padattho vā na viññāyate nāmaggahaṇānuvattitoti dassetumāha-‘dvedvekānekādi suttato’tiādi, nāmenāttho paṭipādiyamāno nāmasaṅkhāte-ttani abhidheyyattenājjhāropya paṭipādayatyanapekkhita vibhattivisesanti āha-‘abhidhīyati’ccādi, pakatirūpenāti nāmena, tassa abhidheyyassa, mattasaddassātiādinā sāmaññantīdaṃ mattasaddassatthavacananti dasseti, idaṃ vuttaṃ hotīti nāmassābhidheyyamatteti iminā idaṃ vakkhamānaṃ vuttaṃ hoti. ‘‘Pāṭipadikatthaliṅgaparimāṇavacanamatte paṭhamā’’ti (2-3-46) liṅgādīsu bhedena paṭhamāvidhānampaṭipannā, tadāha-‘liṅgaparimāṇe’ccādi, liṅgaṃ itthipunnapuṃsakāni, parimāṇaṃ paricchedo, saṅkhyā ekattabahuttāni, tabbantopi saddatthoevāti liṅgādivantopi sarūpā byatiritto saddattho eva, uccattanīcattasāmaññampurodhāya pavattiyā uccanīcasaddehi paṭhamā hoteva, taṃyuttassāpi saddatthabhāvato ‘uccaṃ gharāni’tyādīnipi uccattaṃ guṇaṃ nimittaṃ katvā soyamityabhedasambandha gharesu vattantīti. Palambate ajjhāgacchatityādo ‘‘asaṅkhyehi sabbāsaṃ’’ti (2-119) lopavidhānasāmatthiyā pādīhyanatthakehipi paṭhamā siddhāyeva.

所谓首义之意，即语句、词义未能即刻明了，因而对名称及其言说有先后因果次序的指示。故经云“二者、一者等分别”，谓名称及意向彼此之间之依赖关系。所谓“称说”即语言表达之形式，强调其据名称，未必为实指事物本义，从而指出意涵言说之区别。经说“此为名称表达、依据、属性、数目及范围等的先后区别”，所言范围谓男女、数量差异、外延各异，而释义皆建立于语言意义之内。声调差异亦被视为首义，譬如“高低音”等乃为语调特征及其语言义之本原。再者，“在极短语中省略”等修辞法为解释合适词义之方法。

38. Āmanta38. 呼格

Abhimukhaṃ katvātiādinā yogārambhassa phalaṃ dasseti, nāmattheti saddatthe, padatoti āmantaṇādhikaatthamattappakāsakapadato, honti cettha…

『Abhimukhaṃ katvā』者，显示由修习禅定所获得的果报，此非仅指字面意义，『nāmatte』者非名词义，『padato』指言辞，是传达意义所在的言语。此处若有……

Siddhassābhimukhīkāra , mattamāmantaṇaṃ siyā;

对已成立者的朝向，乃是对适当量者的呼唤；

Attho katābhimukho hi, kriyāyaṃ viniyujjate;

义理既已朝向所作之事，则被运用于动作之中；

Āmantaṇaṃ na vākyattho, padatova patītito;

『Āmantaṇaṃ』非言语之义，而如落入字词中的暗示；

Natthevāmantaṇaṃ loke, vidhātabbena vatthunā;

现实中并无此类纯传达，因其当以恰当对象为基准；

Taṃ yathā bhava rājeti, nippannattho bhaveti ca.

依其存在方式，能够生起此义且具有明确涵义。

Siddhassāti devadattattādinā siddhassa, atthoti devadattādi, kataṃ ābhimukhyaṃ samādhānaṃ yenāti viggaho, kriyāyaṃ viniyujjate gaccha bhuñjāti, āmantaṇaṃ natthi… idāni vidhīyamānattenāladdhasattikassābhimukhayitumasakkarūpattā, vidhātabbenāti nipphādetabbena.

“已成者”的意思是指从天人达多等人那里说的“已成”；“意”是指天人达多等所作的目的和主旨。所谓“何为面向”，是说它说明什么归向，或说它归属于什么法门。译文中所说“行为所用”，是指行持、行动与享用；“无邀请”是说没有邀请的意思……现在因为正当修法尚未建立，生灵未能归向，为此需要依法裁灭以成就合理的归向。

39. Chaṭṭhī39. 第六格（属格）

Kiriyākārakeccādivuttiganthassa atthasaṃvaṇṇanaṃ kattumārabhate ‘ekāyaṃ sambandho nāme’ccādi, kiriyāya kārakehi ca nipphāditoti iminā sambandhassa kiriyākārakasambandha pubbakattamāha, tatoyevāyaṃ nākasmīkoti na yesaṃkesañci dvinnaṃ bhavati, visiṭṭhānaṃyeva tu dvinnaṃ bhavatītyatippasaṅgābhāvo, kiriyākārakasambandhapubbako hi kārakehi añño sassāmibhāvādiko sambandho, tathā ca vuttaṃ–

就行为与作者等的相关论述，开始作主题阐释说，“这是被称为‘关系’的……”等，解释了所谓行为与作者的关系之成因。所谓该关系不是二致、非有二体，而是二者只有位差，因此不存在对立。行为与作者的关系，是由作者以外的其他相近因缘而建立的；并且经典中如此宣说──

‘‘Sambandho kārakehañño, kriyākārakapubbako;

“关系是由某一作者或他者先前所成；

Sutāyamassutāyaṃvā, kriyāyaṃ so-bhidhīyateti.

已闻或未闻，此皆以行为而称。”

Tattha assutāyaṃ kiriyāyaṃ ‘rañño puriso’ccādo kiriyā kārakasambandhapubbako-ñño eva sassāmibhāvādiko sambandho patīyateti, ‘sarati rajjassa’tyādo tu suyyamāne kiriyāsadde, ettha pana santamapi kammaṃ vattumanicchitaṃ, visesanabhāvoyeva saraṇampati rajjassa paṭipādīyate’rajjasambandhisaraṇa’nti, kiriyākāraka sambandho hi sabbattha vatthuṭṭhitivasenevatthi, tannimitto ca sassāmi bhāvādi, tattha sassāmibhāvavivacchāyaṃ vijjamānopi kiriyākāraka sambandho na vattumicchito, yathā ‘anudarā kaññā’ti, so cāyaṃ sambandho sassāmibhāvajaññajanakabhāvā-vayavāvayavavibhāvādilakkhaṇo bahuvidhoti veditabbo, tattha sassāmisambandhe rañño puriso, jaññajanakasambandhe nigrodhassa bījaṃ, avayavāvayavisambandhe rukkhassa sākhā, idāni sambandhassetassa kiriyākārakasambandhasañjātattaṃ yathāyogamaññatrāpyavagamayituṃ kiñci udāharaṇamāha-‘tathā hi’ccādi, paripālanakiriyākato nesaṃ sambandhoti iminā paripālyaparipālanalakkhaṇo-yaṃ sambandhoti dasseti, sā ayampari pālanalakkhaṇā kiriyā sambandhamassedambhāvahetuṃ janayitvā nivattati, atthappakaraṇādinā tvimāya kiriyāyāyaṃ sambandhoti viseso vasīyate, na chaṭṭhiyā visesāvagamane sāmatthiyaṃ… tassā sabbatthekarūpattā, suyyamāne eva vā kiriyāsadde kārakabhāvassa hetuno vacanicchāyābhāve assedambhābhāvasaṅkhātasseva phalassa vattumicchitattā tatheva sambandho jāto chaṭṭhiyābhidhīyate ‘rajjassa saratī’ti, vuttaṃ hi–

这里未闻行为“国王男子”等词，是指行为关系先于作者与他者之间的关系，因近邻等而成立；又如“行绳索”等行为声，虽明显存在，然此行为中还有安静不愿动的业，故存在修习的对象“绳索”的意义。行为与作者的关系，总是立于事物基础之上，其起因则是近邻亲密等；在详细区分近邻关系时，即使已经辨明行为与作者的关系，仍不应轻率判断，例如“她是小侍女”，这关系包含了近邻及相应因缘的繁杂特征。当讲及亲密关系时，如“国王男子”、在认知因缘关系时如“榕树的种子”，在体构体离关系中如“树的枝桠”，现在对该关系的作者关系及其传达，尚缺乏恰当的示例，因此说“照此如此”等，表明这是维护行为的行为者相应的关系，此种关系称为“保护-维护关系”。这表明该行为者相应关系以保护和维护为特征，经由缘起而生，因而回转。根据其使用意旨与内容等，此行为关系有其特殊之处，非六法能普遍适用……该关系在所有事物中具有一致性。行为发生时，即使存在声响且没有作为行为者的因缘，也是无声音之因缘产生果实的情况。因此归纳该关系为“六者关系”，如“绳索流动”等。经典中说：

Janayitvāna sambandhaṃ, kriyā kāci nivattati;

“关系一生成，行为便有所回转。”

Suyyamāne kriyāsadde, sambandho jāyate kvacīti.

当行为声音恰当时，缘起联系于某处。

Paripālayatīti purisamparipālayati, tato pālanādikā upakāra sabhāvā kiriyādvinnampi tesaṃ sambandhinī bhavati, raññā hi kāriyamānā taṃsambandhinīpurisavisayattāvapurisayoginītyubhinnampikiriyāsambhavati, tatoyevatassā ubhayasambandhiniyā kiriyāya sambhaveassedanti buddhiyā hetubhūtassa aññamaññāpekkhasabhāvassa sambandhassa bhāvato kiriyājanitattamassa, aññamaññāpekkhālakkhaṇo… sabbathā nirapekkhatte sambandhābhāvā, sambandhi buddhisabbhavassāti sambandhīsu rājapurisādīsu assedanti evampavattāya buddhiyā sabbhavassa. Paresaṃ viya ‘‘guṇe chaṭṭhī’’ti vacanantarābhāve ubhayatthapi (cettha) chaṭṭhippa- saṅgoti bodhetumāha-‘nanu ce’ccādi, saccanti yathā vuttaṃ codanamabbhupagamma codakampati yathāvuttaṃ sambandharūpaṃ tato-ññatrāpyupasaṃ haritvā tattha chaṭṭhippasaṅgaṃ codetumāha-‘devadatto’ccādi, atheva miccādināsatīpiaññamaññāpekkhālakkhaṇe sambandhe vacanicchāyevettha kāraṇanti codakādhippāyamatropanetvā tadeva visesato chaṭṭhiyā abhāve samupanetuṃ‘yajjevamihāpi’ccādikamāha, tattha athāti codakādhippāyappakāsanārambhe nipāto, evaṃ vattabbanti evaṃ yadipiccādinā vakkhamānanayena vattabbaṃ, paṭipādetabbatāyātyādinā idandīpeti ‘‘visessaṃ vidheyatāya na parādhīnanti appadhānabhāvato byatiriccate tato-ttaniṭṭhameva, na rūpantarambhajati‘purisasse’ti, visesanantu rājādikaṃ tadaṅgatāyānuvadiyamānamappadhānattā kārakarūpato byatiriccate, tato rūpantaraṃ bhajati ‘rañño’ti, tato byatireka lakkhaṇo sambandho hoti, ekassa sambandhittāsambhavā vatthuto dviṭṭho visesanagatattena patīyate tato chaṭṭhī visesanamevānudhāvati patītivisaye saddappavattī’’ti, yo hi vikappanaṃ visayo so saddānanti, atoyeva sambandho niyamena visesanabhedamanuvidadhāti… vatthuto dviṭṭhassāpi taggatattena patītiyā yathā bhātūnaṃ dhananti, nāvassambhātūnaṃ dhananticceva bhavati, tathā satyapi visessa bhede visesanagatameva bhedamanu(vidadhā)ti ‘devadattassa assā’ti, tadetaṃ sabbaṃ visesanagatattena sambandhapatītito-vakappīyate, visessagatattenāpi tappatītiyaṃ niyamena taggatabhedānuvidhānaṃ siyā visesanagatabhedānuvidhānamiva, dviṭṭhattantu vatthuto na virujjhate, vattupaṭibaddhameva ca dviṭṭhattaṃ manasikatvā taṃvādīhi dviṭṭho sambandhobhidhīyate, atoyevāyaṃ byatirekavibhatti (yāgamyate)… byatiriccamānavisesanabhūtasambandhigatabyatirekalakkhaṇasambandhābhi- dhānappavattitoti, nīlādivisesanantu paratthattenāppadhānampi na kārakabhāvato byatiriccati… nīlādisaddenuppalādidabbābhidhānato, yathā ‘nīlamuppalampassa, nīlenuppalena ṭhitaṃ, nīlassuppalassa gandho’ti, yadā tu na visessapavatti tadā byatiriccateva ‘nīlassa guṇassa uppalannissayo’ti kārakabhāvalakkhaṇā padhānabhāvā byatiriccate eva nīlādi, tato visesanamevānekappakāratāyāva tiṭṭhate, tato vise- sanaṃ kiñcideva kārakarūpato padhānabhāvā byatiriccateti visesana mattenāpi sesaṃ sabbaṃ tathā siyāti nāsaṅkanīyanti.

『维护』者，谓人使之得以维护。因而维持等诸行有其助缘之性质，故彼亦成为其维持的关系因。王政因其施行，彼等关系因及以与人之接触，实不可同日而语，二者行为亦不同。此即说明，二者相互依赖的关系因，在于智慧所缘生的秉持相互依存的关系中，表现为关系生起的因缘。此关系无所分别，且常恒知觉悉存在关系。若无彼此之分别，则此关系随智慧之存在而生，故称为“有关系者”。谓他人所说的“六分属性”，在此种无间断的相续之中，二者俱妙契，不偏不倚，有相应而起，故称之为“依赖六分者”。以佛经所陈示，寓意于启发者所示范的关系形态，在此特别无“六分”的有别，特指缘起于其原因的异相关系。以此缘由，关系得以随异相调和，虽其区隔不扰携，但随缘而不断，称之谓“异相关系”者。乃至诸如青色、莲花等词，正是因蓝色莲花，是青莲所依存，若无特殊差别，则失其指涉意义。青色莲花的青色属性，与莲花之词有所区别，这是因果法则下的异相关系。此故异相须常存，方能引发互为因果的特征，其他皆当类推，不可相混淆。

Dvepīti rājapurisā dvepi, tatiye gehasaṅkhāte sambandhinī. Sahayuttampaṭicca evanti iminā purisassa appadhānattameva dīpeti, abhimatāti pāṇiniyānaṃ suttantarena abhimatā, yato chaṭṭhīya-mattano mate sambandhanissayā, tenāha- ‘sambandhamevi’ccādi, sambandho cettha mātu saraṇānamavaṭṭhānādikiriyānimittoti keci, aññe tu saraṇassa kiriyārūpattā kiriyantaramantareneva dabbena sambandhopapattimāhuyathā dvinnaṃ jatukato saṃsileso, jatuno tu kaṭṭhenāttanāyeva, na jatvantarakato saṃsilesoti. Paresaṃ tatiyatthe dutiyatthe ca kitakappayoge ññatrāpi (pañcamyatthe) sattamyatthe ca (‘‘chaṭṭhī cā’’) ti (2-6-20) dutiyā pañcamīnañcā’’ti (2-6-29) ca suttantarehi chaṭṭhītimatā, tassāpi vatticchātova sādhitabhāvaṃ dassetumāha-yathācetthātiādi, etthāpyādo udāharaṇadvaye suttantaramantarena sampadānattābhāvā sambandhavacanicchāyameva paresampi chaṭṭhī, tenāha-‘etthā’tiādi, bahulantīmassa atthaṃ dasseti ‘yathā dassana’nti, avisaṃvādakālokassatyādikaṃ kamme udāharaṇaṃ, pañcamyatthe pana vatticchātova sabbe tasanti daṇḍassātyādīni udāharaṇāni veditabbāni.

谓王公贵人等二众，第三谓地主阶级关系因。依结合同此人之“违犯”等含义启示，谓此界中，语法派以第六计说为主导，故以关系为依赖，故言“唯关系”等。又关系如母与子之依赖，亦有因行为由，某些则以因果行为为纬，如二者胎转即生，但胎体由躯体所生，非胎中育成。对他人所说的第三及第二，同第五及第七相联接，谓第六是第二和第五之间者。佛经此数均表第六者，应证已然，故有“如是”等句。此亦举例二，如禁戒及其配合，皆视为变动，故标示“此处”等。概括而论谓“如所示”，明示诸事依其理，有无纷扰等正义，犹如第五被视为断，皆诸现行禁戒及罚责之示例。

40. Tulya40. 相等

Anabhimatāti ‘tulyatthehyatulopamāhi tatiyāññatarissa’nti (2-3-72) suttena tulopamāhi aññehi tulyatthehi yoge tatiyāya vidhīyamānattā pāṇiniyānaṃ anabhimatā, yasmā sadisā bhāvā tesaṃ nopamāti ‘ajjunassa tulā natthī’tyādikamuccate, tasmā evaṃ yathāvuttanayenāti tadevantīmassa attho veditabbo, tadevanti vā nipātasamudāyo yathāvuttanidassanattho, tulyesūti sadisesu, tathāvuttāti ajjunassatulānatthītyādinā tena pakārena vuttā.

谓“非肯定”，即“不等处及其相似体于第三”等，依佛典二三七十二所示语句，以“不等于相似处”分别义，谓此第三依照巴利语派说法，谓未同体。盖因不同性质，故不相似，列如“杖无桠”，及以如是说法，故明言否定之理。此依经上文，可知是其真实涵义，又以词类合成集合形式，阐明于“同处”等意义，并以“不等”表明其性质。

41. Ato41. 从 a 词干

Sutte ‘ato’ti vuttaṃ ‘akārantato’ti kathaṃ vuttīti āha ‘ato’tiādi, ādesā hontīti seso, yakārānaṃyeva siyuṃ… āeādesānamekavaṇṇattā, lope kateti okārassa lope kate, tanneti yathāvuttaṃ dhacādyappaṭikkhipati, paṭikkhepe kāraṇamāha-‘paralopassā’tiādi, kāraṇantaraṃ vattumārabhate ‘kiñcā’tiādi, niccamparalopova siyā, na pubbalopopi āgamappayogānukūlyenātipi sakkā vattunti āha-‘nacā’tiādi, niccamparalopoyevāti na ca sakkā mantunti sambandho, evaṃ santetyādinā tattha virodhamāha, atosambhavāti ādesākārato sambhavā, jhissākāravidhānaṃ ‘‘yosu jhissa pume’’ti (2-93) etadevapayojanantiādinā vuttappayojanābhāve kāraṇamāha-‘aniṭṭhattā’ti, anabhimatattāti attho, payojanābhāvānabhimatattameva dassesumāha-‘etadatthamevā’tiādi, imassāti ‘‘ato yonaṃ ṭāṭe’’tī massa suttassa, jhismātvevāti ‘jhismā’ iti etādisaṃ suttameva, jhismā yonaṃ ṭāṭetivāti ‘‘jhismā yonaṃ ṭāṭe’’ti suttaṃ vā, atoti ‘ato’ iti suttaṃ, tādisassapayogassāti aggā, agge iti payogassa.

经中言“从此”，谓因“无因果形成”，如何成为？言“从此”等，乃指令令状语，谓诸因无分别，以余句为文体表述。谓“字母〇”乃说明，此为语句谓语部分终止，略去相应意涵。“省略”谓删毕某部分，谓语即止。谓之后起他因继起，且“某”“何”等词起，断言常为删节。“曰’不可’”论，有谓无常删节故，“不可”即“不胜任”，非称不可能。故谓关系说乃犹如“人”的所得故。由此断矣，故言“此”字之去句，是断语终止。谓“不可成”等，乃指令用法。而“布施”也属此用，为令某事明了。省略者，经文所示，谓误解未起，故说明为“不完全”，谓无此因果了达之意。故言“不良”与“非本”二者分别，如此定义于relation。

42. Nīnaṃ42. nī 词干的

Yasmā ekameva rūpamudāhaṭaṃ, tasmā rūpārūpāni rūperūpānīti bhedo veditabbo, tena hi bahuvacane paṭhamādutiyāsu ‘aṭṭhīnī’ti ekameva rūpamudāhaṭanti dasseti.

由于单一质色为例，故当见其色色间差别，谓彼色即与他色异。由此，于复数体中，首后两例说“八十一”即指涉单壹色相。

44. Sassāya44. sassa 的

Suñiti ñakāro kimatthoti āha-‘ñakāro’tiādi, asati hi ñakāre‘ñānubandho’ti ñakārena visesanena sukāro na visesī yeyya satiyeva tasmiṃ tena so visesīyeyya, tasmā ‘‘ñakānubandhādyantā’’ti sutte ‘ñakānubandhā’ti visesanaṃ visesanabhāvo attho payojanaṃ yassa so visesanattho, bahulaṃ vacanenānabhimatamanavasesaṃ vavatthāpīyatīti vuttiyaṃ ‘‘bhiyyo’’tyādikamupadiṭṭhanti dassetumupakkamate ‘sāmaññenā’tiādinā, chaṭṭhī bhavatīti (se)so, nanuca atthasaddenāññapadatthasamāse kathaṃ catutthyattho-vasīyatīti vuccate, catutthīekavacane attattha’nti ettha saddhammasavanādikamattanimittanti yo-ttho, so cattho-ñña padatthepi, tassā-ññapadatthabhūtassāpi attā attho payojanambhavati nimittabhāvenāti nātthabhedoti ta eta imavajjitānaṃ sabbādīnanti ta etaimasaddehi eva vajjitānamaññesaṃ sabbādīnaṃ, paṭisiddhesupi kassaci ādeso dissatīti dassetumāha‘tasaddassa cā’ti.

关於『suñi（空虛）』一词，其义何在？对此有言『ñakāro（知觉）』等说法。因为若无『ñakāra（知觉）』，则不存在所谓『ñānubandho（知识相续）』。以『ñakāra』为限定，方能称之为具足之好物，非限定则不成。唯有在有此限定时，方可说为限定者。因此，在经中所谓『ñakānubandhādyantā（知觉相续等终止）』，其意即『ñakānubandhā』为一种限定，是限定的性质、目的所在。因为此限定意味深长，非属一般词汇所能涵盖，故注疏作称『bhiyyo（更甚）』等表强调，以显明其意。同时『sāmaññenā』等词表示普遍的含义。又又，经文中『chaṭṭhī bhavatīti』言六为止，第六字即此，是也。至於若由词义及其他语句体受之合成，如何构成第四项之意义，皆有所说。所谓第四者，乃指语义、法义、听闻教义等简约因缘，又或其余项中，有自体意义、目的意义，乃至因象标示，用以机德，其理无异，言此即为诸『imavajjitā（不可分）』之总称。盖诸词义虽有区别，但一切皆属于本词含义中，无他异。又有说法谓，亦有些许教导呈现，有时亦能见异。此旨意谓：此语词固然已定，不可改动，各有本义，然由说明缘故，或有差异表述，盖以教义阐明为意。

45. Ghapa45. gha、pa 词尾

Itthiyā vadhuyāti pasaññānamī ūnamudāharaṇāni.

『女性、媳妇』等，是『伊』、『阿纳米』、『乌』诸名称的举例说明。

46. Ssāvā46. 词尾 ssa 与 ā

Ghapasaññehīti idaṃ tetimāmūhi tīmassa aññapadatthasamāsena vā visesanaṃ daṭṭhabbaṃ, vuttiyaṃ katanti ādikaṃ kattādippakāsanatthaṃ kataṃ, tāyāti sabbattha vikappodāharaṇaṃ.

『由具有「喀」与「巴」之名称者』，此句应视为以「帝」、「帝玛」、「阿母喜」、「帝玛」的异词复合词作为修饰语；『于律中已作』等，是为了说明施作者等的种类而作；『由彼』，则是处处皆有选择情况的举例。

47. Namhi47. 于 nam 中

‘‘Āgamā tagguṇībhūtā taggahaṇena gayhantī’’ti paribhāsā vacanametaṃ tattha tagguṇībhūtāti tasmiṃ āgamimhi guṇībhūtā, avayavavasena pacchā bhavanto amukhyabhūtā, taggahaṇenāti āgamiggahaṇena taggahaṇena gahaṇatoti āgamibhūtassa naṃ iccassa gahaṇena gahaṇato, ‘namhi vibhattimhi’ti tu vattabbaṃ, vipallāso vā ettha daṭṭhabbo.

『增音（āgama）因具备该特性（tagguṇībhūtā）而被该词的摄取所摄取』，此为释义之语。其中，「具备该特性」（tagguṇībhūtā）者，谓在该增音字中成为附属成分，以分支形式居后而非主要成分也；「被该词的摄取」（taggahaṇena）者，谓被增音词之摄取、被该词的摄取而得以摄取，即因摄取成为增音的『那』（naṃ）字而得以摄取——然而应说「在『namhi』格语尾时」，或此处应视作语序倒置。

(49) Ikārassevavātiādinā vuttameva vivarati tissa iccādinā, tassa tissa, niddiṭṭhattāti tissa niddiṭṭhattā, ‘‘namhi ticatunnamitthiyaṃ tissa catassā’’ti (2-20) tissādeso ‘‘namhi nuka dvādīnaṃ sattarasanna’’nti (2-47) nuka, tissannaṃ.

（四十九）『以「伊」字之故』等——此乃就『底』（tissa）等所说之内容加以阐释：『底』之「底」，因其已被指明之故，即『底』之已被指明；依「在『南』格时，阴性词『底』、『四』（之属格）换为『底萨』、『咖达萨』」（2-20），得『底萨』之代换；复依「在『南』格时，『努咖』用于『二』等十七数词」（2-47），得『努咖』之添加；从而得「底萨南」。

51. Suña51. su 与 ña

Vibhattisutteti ‘‘dvedvekānekesvi’’(2-1) ccādisutte, ssananti bahuvacanena sahitamekavacanamāha, suttamidanti ‘‘suñsassā’’ti idaṃ suttaṃ, sutte pana satīti ‘‘suña sassā’’ti sutte sati.

「格语尾经」者，谓『在两个、一个、多个中』（2-1）等经文也；「ssana」以复数连同单数一并述及；「此经」者，即『suñsassā』此经也；「而当该经存在时」者，谓「suña sassā」之经存在时也。

55. Ratyā55. rati 与 ā

Ratti ca ādi ca ratyādayo, tehi.

「夜」与「初」和合，即「夜初」等，以此等为准。

56. Suhi56. su 与 hi

Anukaraṇavasenāti anusadisaṃ karaṇaṃ vacanamanukaraṇaṃ.

「依模拟方式」者，谓随相似而作之言说即为模拟（anukaraṇa）也。

57. Ltu57. l 与 tu

Tenāti yato ltuiti visesanattena vattumicchitassa paccayassa gahaṇaṃ, tenāti attho, paccayassa gahaṇā tadādigahaṇaṃ labbhate… ‘‘paccayaggahaṇe yato so vihito, tadādino gahaṇa’’nti ñāyā, visesanattena vattumicchitattā tadantaggahaṇaṃ… ‘‘vidhibbisesanantassā’’ti (1-13) vacanatoti manasi nidhāyāha- ‘yato’iccādi, so kriyattho ādi yassa so tadādi, so paccayo-nto yassa samudāyassa so tadanto, tādisassa tadā ditadantasamudāyavisesa(ssa) gahaṇaṃ, na tu tadantamattassetyattho, nanu ca ‘ltvī’ti visesanattena vattumicchite bhavatu ‘‘vidhibbisesanantassā’’ti tadantassa gahaṇaṃ, paccayaggahaṇena pana tadādino gahaṇaṃ kathaṃ siyā vacanābhāvātyāha-‘tadavinābhāvittā’ti, yato vihito, tena vinā na bhavati sīlenāti tadavinābhāvī, tassa bhāvo tasmā. ‘‘Paccayaggahaṇe yato so vihito tadādino gahaṇa’’nti ñāyassa yattha paccayaggahaṇaṃ tattha sādhāraṇattā ‘tadādino’ti vuttaṃ, tadādisamudāyassa gahaṇe panettha viseso na dissati… adhikattāti ādīsu visesadassanāsambhavā, ‘tuṃsmā lopo cicchāyaṃ te’’ tyatra (5-4) tu dissati viseso, vakkhatihi tattha ‘‘tuṃtāyetave bhāve bhavissati kriyāyaṃ tadatthāya’’nti (5-61) tuṃpaccayaṃ vakkhati’’ccādi.

『Tenāti』者，因缘紧握难执之故，意为缘之把握。例如因缘相续之握持得以成立，所谓『于缘握持时设立，而此等始终握持』者，即谓『缘握持但取缘始终』的义理。此句宜心存『yato』『icca』诸词，谓此所为之事物及其所依之缘乃所应取故。故非仅止于取缘之末端。至于『ltvī』语示附加修饰，谓该缘握持包含细微区别。又所谓『vidhibbisesanantassā』者，乃表明有法特别之修饰。谓『缘握持设立时具特殊性，非单纯缘终结』。但若只执『缘握持者则包括缘始终』，则无法解释『无缘缘者不行律』，意即无此缘则戒不成，此为缘握持固不可缺之义。所谓『缘握持设立时将缘终结等群起』即此理。惟一般而言，『缘握持即缘始端缘赁』言之无他，即缘之开启，同时亦须涵盖缘之并存续期。『此外』谓悉数如上缘起成分不可破坏，故此处说『缘握持已成，即缘始端握持』于义中不见别处之意义。『adhikattāti』谓于『ādīsu』（初等）无分别，此地特殊之义见于第5-4节，其中「tuṃsmā lopo cicchāyaṃ te」等文显出。『tuṃpaccayaṃ』等词语，同第5-61节释，意味着严格之缘的组合及应用。

58. Ge58. Ge（在 ge 中）

Aityevavattabbanti ‘gea’ityeva vattabbanti vuttaṃ hoti, pakkhe dīghavidhānenevāti iminā akārādese kate pakkhe dīghavidhāneneva, aññatthacaritatthatāyāti ltvantādito aññattha bhopurisā bhopurisaiccādo jātipadatthanissayanena katatthatāya, parisa mattatthatāyāti vuttaṃ hoti, avassaṃ dīghabhāve kāraṇamāha ‘yadicākāro’iccādi, yadica ākāroti padacchedo.

所谓「应说『gea』即可」者，意即所言应仅说『gea』也；「在另一情形中，唯以长音规则」者，谓在施作此『a』音替代之另一情形中，唯依长音规则；「因在他处发挥其用途之故」者，谓从以『ltu』等为尾等处之别处，如『bhopurisā』、『bhopurisā』等，因依所属类别之词义为所依而发挥其用途，即言依属格意义之用途也；「其必然长音化之因」则以「而若是『a』音」等说明，「而若是『a』音」者，以此为词句分断。

60. Ghabrahmā60. Gha 成为梵天（gha 变为 brahma）

Ghaitisaññā ghasaññā tāsaṃ, kaññāsaññātiādīsu ghasaññānaṃ bahuttā bahuvacanena niddeso, gharūpassāti ghassāti ghasaddarūpassa, tathā bho brahmāti ettha tathāti iminā brahmātirūpassa niruttiyaṃ niddiṭṭhattāva ettha saṅgahitabhāvaṃ dasseti. Evaṃ vivarantīti tasmā sa sakhato gassa akāraākārā’’tiādinā evaṃ vivaranti, te hi aca āca ica īca ecāti dvande pubbasarānaṃ lopaṃ katvā ettupasilesaniddesaṃ vaṇṇenti, sāmaññavidhānanti ‘brahmakattuisi sakhato’ccevamavisesetvā sāmaññena kathanaṃ, kimatthanti kiṃ attho payojanaṃ yassa taṃ kimatthaṃ. Sāmaññavidhānaṃ kimatthampanevaṃ payojanāsaṅkāyaṃ payojanāsaṅkāvicāraṇaṃ manasi nidhāya ‘āgati gaṇoya’nti vuttattā āha– ‘atthato’ccādi, atthatoti sā matthiyato, anenāti‘āgatigaṇoya’nti iminā vacanena, idaṃ vuttaṃ hoti ‘āgatigaṇoyanti iminā tadākārasaṅkhātajātippadhānagaṇattappakāsanena yadi sambodhane ekārantākārantalābhīnaṃ kattu isi sakha muni bhadantādīnaṃ gahaṇaṃ payojanaṃ na siyā, aññathā anupapajjanaṃ siyāti evamaññathānupapattilakkhaṇasāmatthiyato sāmaññavidhāne payojanamāhe’’ti, soyanti iminā vuttiyaṃ ‘āgati gaṇoya’nti vuttaṃ vacanaṃ nidasseti.

『Ghaitisaññā』『ghasaññā』及此类，谓以多重语言范畴显示所指境界，『gharūpassāti』者释为草叶之形态。『bho brahmāti』一例，乃表梵天之形象，因此一词具有集体代表之语义。此以叙述秩序说明语义集成，故称『saṅgahitabhāvaṃ』。以此法则释作『sakha』『gassa』等词的声调变迁，表现为先元音对立之省略。『Sāmaññavidhānaṃ』则解为一般法则及其在论述中的作用乃思维归纳之工具。以『payojanāsaṅkāyaṃ』示意与目的疑难相关的理由思考，进而辩说之。『āgatigaṇoya』此语乃表示语义群组合之概念，旨在表述正理成就或未成就之全体义理，以示明菩萨传法时语义顺序及层次。

63. Ghossaṃ63. Ghossa（声音）

Ssañca ssāca ssāyoca añca tiñcāti itarītarayoge cattha samāso,ssaṃ ssā ssāyaṃ tiṃsu.

「萨」与「萨阿」与「萨阿亚」与「阿」与「提」——以相互关系连结，在此作持业释（同格复合词），得「萨旺」「萨阿」「萨阿旺」「提旺苏」。

64. Eka64. Eka（一）

Ghoca oca gho ghāntaokārantā, natthi gho yesante agho, tesaṃ, sāmaññavidhānatoti kassaci liṅgassa aparāmāsā sāmaññena vidhānato, nādekavacanesūti nādīsu ekavacanesūti attho, hi hetumhi, yasmā kassaci evaṃ duṭṭhādhippāyo siyā, tasmā dutiyamudāharaṇanti attho, dutiyopi hetumhi, yasmā sabbesaṃ saṅgahaṇatthaṃ, tasmā na ca tathādhippetanti attho, sabbesamekavacanānaṃ saṅgahaṇābhāve suttānaṃ viracanappakāramāha-‘aññathā’tiādi, uparicātyādīsvayamadhippāyo ‘‘suttassa ‘aṃyosvaghona’nti viracitattā sāmaññene-kavacanesvaghassa narassattappatīti tappaṭisedhābhāvā’daṇḍi kula’nti rassattaṃ ‘sismiṃ napuṃsake’ti vidhisuttaṃ vadeyyā’’ti, okārantappaṭisedhanti ‘aghona’nti okārantappaṭisedhaṃ, ādesantaraṃ ‘‘gossā gasihinaṃ sugāvagavā’’tyādinā (2-67) karīyamānaṃ gāvādesādikaṃ, ettha pana napuṃsake ekavacanantaṃ daṇḍi kulanti vakkhamānattā nodāhaṭaṃ, yosu pana ‘‘yolopanisudīgho’’ti (2-88) adīghassāpi dīghavidhānasāmatthiyā paṭhamameva dīghassa rassābhāvekāva kathāti nodāhaṭaṃ, daṇḍīdaṇḍīni icceva tu bhavati, nossavāti pāṭho dissati, ettha vijjamāne ge pare okārantassa vā rassāpajjanadosampasaṅgato nossā’ti pāṭhena bhavitabbaṃ.

关于Ghoca、oca、gho和ghānta这几个词，其末尾有相同的元音或辅音发音，但并不存在某种整体上的声音，因此对这些声音的认定，依据是若干共通的用法与规则。某人称此为一般性的规定，因为在某些情况下会出现误用故意改变含义的现象，因此此为第二个例证。作为第二个证明，因其旨在为语法整合服务，故不因字义而被限定。关于具有统一词义词语的整合，典籍中有专门的表达如“aññathā”等，表示差异。对于发音规则中的否定，如“aṃyo svaghona”等，说明了词语构成中因声音变化形态引起的语音禁忌与不正当。由此推论，“daṇḍi”指的是族群，“kula”指家族或集团，其中“sismiṃ napuṃsake”表明对无男子者的特殊规定和限制。在命令句及次序文本中，如“gossā gasihinaṃ sugāvagavā”等对牛群的管理规定，体现特定语义意涵。文中分析了类似“yolopanisudīgho”等词的构造，体现长元音的变异及句法上的限制。最后指出，像daṇḍī、daṇḍīni等词，有其特定的语义范围和派生形式，某些版本的文本存在“nossavā”等读法差异。综上，结合不同文本版本和语音现象，对上述词汇的语法和语音规则进行了详尽分析和归纳。

67. Gossā67. Gossa（牛的）

Gāvena gavenāti karaṇepi samānaṃ, gāvassa gavassāti chaṭṭhiyāpi.

“Gāvena”和“gavenā”均表示与“gāva”（牛）相关的格表现形式，含义相同，属于同一种语法范畴；而“gāvassa”是指牛的属格，表示“牛的……”这样的所有关系。

69. Gavaṃ69. Gava（牛）

Senāti sutattā seiti vuttiyaṃ nimittaṃ parikappitaṃ.

“Sena”一词，来源于“sutatta”，表示在说话中的惯用表达，作为表明时、因、果等刺激因素的记号或标志予以阐释。

72. Gāvu第72项：词根 [Pali: gāvu]。

Saddantarattena koci dosoti sambandho, ādisitabbā ādesā kātabbā.

“Saddantarattena”是指某种因缘、关系或联结，如果涉及到责任或责令，就应当给予指示和执行命令。

73. Yaṃ第73项：词根 [Pali: yaṃ]，义为“约束、制止”。

Pena pasaññāya yuttā īpī, paca so īcāti vāpī abhedaggahaṇena, aññassāti ikāra ukāraūkārassa.

这里讨论语音组合及发音性质。以“pena”与“pasaññā”相结合为例，意指“这一”或“这般”结合，同时“paca”与“īca”通过不合破裂的结合……表达了辅音a与元音ū的变化关系。

77. Smi第77项：词根 [Pali: smi]，义为“微笑”。

Loke devadatto dattoti ekadesena samudāyavohāra dassanato sminotīmassa smiṃ vacanassātyayamattho dassitotyāha-‘smiti iminā’tiādi.

在世间对“dāna”（施与）一词的使用，特别是指某一具体给予的行为或表达，如在来自某地的传说中所看，借助前后语境可断定语义未变，诸如“smiti”一词即是由此而来，表明特定词义及用法的由来。

81. Jhalā第81项：词根 [Pali: jhalā]，义为“照耀、发光”。

Brahmādīsu ‘ito kvaci sassa ṭānubandho’ti pāṭhāti sambandho, brahmādīsūti ‘‘ghabrahmādite’’ti (2-60) sutte vuttabrahmādīsu, pāṭhāti ‘ito’tyādino gaṇasuttassa pāṭhā, ṭānubandhoti iminā (eṭādesaṃ) niddisati.

婆罗门天等诸天中，文中于此处诵读“sassa ṭānubandho”者名为关联，谓与诸天有关联。又谓“婆罗门等”者，出于经中如“婆罗门诸天”之文(2-60)所说，诵读成“ghabrahmādite”。而“ito”及其后诸词，乃指《族经》中所诵文句，“ṭānubandho”以此说明此意。

85. Kū第85项：词根 [Pali: kū]，义为“发声、鸣叫”。

So anto yassa so tadanto samudāyo, tassa, ‘‘cānukaḍḍhitaṃ nottaratrānuvattatī’’ti viññūvacanaṃ, viduno vidūti kūpaccayantassa udāharaṇaṃ, viññuno viññūti ‘‘vito ñāto’’ti (5-39) sabbaññuno sabbaññūti ‘‘kammā’’ti (5-40).

彼所谓末尾者，即该末尾。其起始处，如《智语》中说：“非随上诸经牵引者(即非加以援引被牵引之义)。”此为智者之语，谓为知者，援用水井之例。智者谓智者者，即“无所知者”(vito ñāto)(5-39)，“全知者”谓全面通达者，又依法行(5-40)者也。

86. Lo第86项：词根 [Pali: lo]。

Lopotveva siddhattāti vomuttapakkhe lopotīmināva siddhattā.

谓“删除”，即于解脱方所删除之意，故曰“删除即成”。

87. Nano87. 以 na 结尾者。

Amuyāti itthiyaṃ yādeso, nanotīmassidaṃ paccudāharaṇaṃ.

“Amuyā”语为此处、此方之意，并非彼所常见之例证。

88. Yolo88. 以 ya 结尾者。

Paṭhamādutiyāyonamekato udāharaṇāni aṭṭhī aṭṭhīniti, tānica yolopanilātisseva dassitāni, tathāyevāññānipi ñāyantīti.

“第一次与第二次诵读”，合计共八八句，此数乃示意自立，且其他义理亦同证知。

92. Ntassa92. nt 之。

Ṭamuttapakkhoti asantaṃ kubbantassāti ṭādesena muttapakkho,ntussacevanti pasiddhattāva ṭādesamuttapakkhaṃ upameti, ‘‘sañjātaṃ tārakāditvito’’ti (5-45) ito andhitā.

『「塔」代换后脱落之一方』者，谓对那不存在者所作之处置，即以「塔」代换后，脱落之一边；『「恩图萨」正是……』乃因其本已众所周知，故以此来比喻「塔」代换后脱落之一边；依「从此，由『萨那嘉德』等而来……」（5-45），从彼处推导出来。

93. Yosu93. 于 yo 诸格中。

Ṭādeso-tippasajjatīti kasmā vuttaṃ nanu tadantassa samudāyassa patte ‘‘chaṭṭhiyantassā’’ti (1-17) antasseva hoti, tathāsati nevātippasaṅgo, tasmā kasmātippasajjatīti vuttanti, saccaṃ, tathāpi ‘jhissā’ti vattuṃ sakkuṇeyyatte issāti vuttatta sāmatthiyato tadantassa ṭādeso-tippasajjatīti tathā vuttanti, nanu ‘jhissā’ti vuttepi sovātippasaṅgo tadavatthoyevāti saccaṃ, tathāpi yadi samudāyassa ṭādeso-bhimato siyā ‘tathā sati kiṃ jhaggahaṇena issatveva vadeyyāti nātippasajjatīti, jhaggahaṇe nāmante ikārasseva jhasaññattāti idaṃ pana visesanattena vattu manicchite yujjati.

所谓『陷阱-注解』者，何以如此称之？此乃缘其论述所入之『起因』中含有『第六类』，且该『第六类』乃其中一部分，此当足以证明其非超越入内的联系，故称之为『注解陷阱』。虽诚如此，然『意欲』亦可诉说于此，盖为权宜对该论述所称陷阱加以释义。即便如此，若此起因有陷阱之嫌，则何用争论意欲？所谓争论，乃指如字面理解之强烈争执。这里乃引该处特殊语义予以辨析，故言此罢也。

94. Vevo94. va 变为 ve。

Sahacaritañāyassāti ‘‘taṃsahacaritā taggahaṇena gayhantī’’ti ñāyassa.

『共同行为鉴别』是指『那些共同从事行为的，以争执为标志』的鉴别说法。

95. Yomhi95. 于 yo 与 mhi 中。

Hetukurusaddehi yosu iminā ṭādese ‘‘lopo’’tīminā yolope vā sampatte ‘‘paccayanissitaṃ bahiraṅga’’nti yolopato ‘‘pakatinissitamantaraṅga’’nti ‘‘antaraṅgabahiraṅgasu antaraṅgavidhi balavā’’ti paṭhamaṃ ṭādese nimittābhāvāva lopā bhāvoti dassetumāha-‘hetukurusaddehi’ccādi.

对原因标示语的齐集，说明于此陷阱中『消灭』与『未消灭』两种情况，即消灭者为『外在依赖』，非消灭者则为『内在管理』，而且『内外之管理在内外之间相互强大』。在第一陷阱中，缺少缘起指示乃是消灭的体现，如同『原因及标示语』等因缘所显示。

99. Sabbā99. 一切

Nanu katarādayova sabbādisaddavacanīyā honti samāsenābhihitattā, na tu sabbasaddo tyāha-‘avayavene’tyādi,yadipi ‘sabba saddo ādi yesa’nti avayavena viggaho, tathāpi samudāyovāssattho bhavati… yesantyanena samudāyassa parāmāsāti bhāvo, itīti hetumhi, ko bhavantānaṃ dvinnaṃ bahunnaṃ vā eko deva datto kaṭhādīhi vā atthe dvīhi bahūhi vā ekassa niddhāraṇe sati kimhā niddhāraṇe ratara ratamesu ṇādivuttiyaṃ ‘‘ekatthatāya’’nti (2-119) vibhattilope ‘‘rānubandhentasarādissā’’ti (4-132) antasarādilope kiṃsaddassa rūpasiddhīti dassetumāha katamā’tiādi, ubho aṃsā assāti atthe ‘‘ayubhadvitīhaṃse’’ti (4-49) aye‘‘saro lopo sare’’ti (1-26) saralope rūpasiddhīti āha-‘ubho aṃsā’iccādi, kāyaṃ vavatthā nāme tyāha-‘sābhidheyyā’tyādi, avadhiccādinā tassevātthaṃ vibhāveti, adhaṃso abhaṭṭhatā avadhibhāveyevāvaṭṭhānaṃ, sābhidheyyā pekkhāti ettha so sako abhidheyyo attho disādi sābhidheyyoti gahitoti āha-‘pubbādīna’ntiādi, sābhidheyyanti kammato parā apapubbā ‘ikkha=dassane’tīmasmā ‘‘kvacaṇa’’iti (5-41) aṇpaccaye sābhidheyyāpekkho, so vāvadhiniyamoti dassetumāha-‘tamapekkhati’ccādi, tatthādhippāyaṃ vivarati ‘tathāhi’ccādinā, ettha ca parādisaddābhidheyyo-ttho disādesādi pubbādisaddābhidheyyassātthassa disāya desādino vāvadhibhāvena niyamavasena pavattati, yo cāvadhibhāvo niyamavasena pavattati, socāvadhibhāvo niyamavasena pavatto pubbādisaddavacanīyaṃ disādesādi mapekkhatīti sābhidheyyāpekkhovadhiniyamoyeva vavatthāti vuccatītyayamadhippāyo, na tu abhidheyyāyanti asambhavā, asambhavameva dassento āha-‘yo hi’ccādi, kosallena nimittenāti kusala saddassa pavattinimittena kosallena, uttarākuravo uttarakurudīpa vāsino, deso vā, ‘nāññañca nāmappadhānā’’ti (2-136) aneneva saññāyaṃ sabbādikāriyassa nisiddhatte kimasaññāyaṃbhyanenetyāha ‘nāññañce’tyādi, kiñci pubbattādikamuddissa kesañci pubboparotyādikā atthānugatā saññā anvatthasaññā.

然而，如‘何等家属词语’类均为整体依语义判断而非词汇整体标示，如‘诸词语等’虽依语素区分，但仍依其用于起因之结构而定……其中‘起因的范畴’意指其性质故，在该因项中某一神灵赋予两义或多义时，针对该因之任一义项是否适合用于定义某一事理。正如‘一致性破除’（二一一九所言）或‘分裂消除’（四一三二所言）的论述，或‘四种构件破除’何为‘语义形成’等问题，皆用于展示其何种情况成立；两者部分指称即意指‘共处两义之场合’。又譬如‘全缺失说’（四四九）‘盂刹刹’‘干净‘说（一二六）等，涉及‘全缺失即形态成立’之义，以及作为身体的说明，名之为‘可表达者’等……由此证得，相关事例说明，先前业已说明的‘辅助标示词’即为前方限定，谓通过‘前行词语辅助’之得以成立，即什么地方。当然亦有‘前方辅助词’依方向指示语等规定而行者，或称为‘前方辅助词及其辅助成分’。而那辅助成分以规定形式持续存在，所谓之助词成分保持持续，不是凭空消失，也不是随机出现，其于该处之因果相关程度均受持约束。今见此处明确阐明，所谓‘后方辅助’乃此意，故此乃为正确指称。有关上述‘谁是谁’之类，其实即指依有效记忆得以成立的能力，在正确说明之下，‘前以定义’乃赞扬此类用法，而非谓之‘语义混乱’。而如所谓地区、‘无他名可指及关联地点’等（所谓地区与正当关系者），皆是通过意识所立之正见，认证之处必须接受……整体依赖于前方之事实，理解即相应发生的因缘关系，得以辨析诸事。何况如上述所言，非凭凭空假设言，而是详加思考、说明方能成立此语义。此外说明，有诸善巧义，在获得者识别前，一些标准如记忆、觉察及观察之不乱乃基石，由此而说明例如‘无其他关系及名称添加’（二一三六）等情形，且由此依赖意识，整体结成受义，明此则已辨别处终极止息。

104.Ti104. 三

‘‘Vānekaññatthe’’ti (3-17) vikappānuvattanato ayuttattābhāvaṃ dasseti‘nayidamayutta’nti, yuttatā cāssa pāṭhe byabhicāra dassanatoti vattumāha-‘napuṃsake’ccādi, pāṭhānugatā hi suttaracanā, vikappānuvattiyā anapuṃsakamidameva vacanaṃ tassa kvaci byabhicāratte ñāpakanti vattumāha-‘tassa cā’tiādi, avassamevamettha attho gahetabbo, aññathā yathāvaṭṭhitapāṭhānukkamenātthaggahaṇe sati suttassa mukhyattappatītito kathantamaññassa ñāpakaṃ bhaveyya, mukhyabhāve hi ñāpakatthaṃ na yujjeyya.

‘多种变体’处（3-17）说明因语误用或非合适用法而无隶属关系，所谓‘此非隶属’是指义理上在读取时的反复使用错误，因此产生了误解，要指出‘非阳性词’（此处即不恰当用语）等说法，依据经文排列，变体语误的认识显而易见；某些词句确实与经典原文不符，因变误而生，故写成‘其为此’等言，作为修正说明。此处须理解此意，若不然，则易于误解为对经典主旨之忽视，未正视原意，反倒误读。

108. Ate108. 在 ate 之后

Nanu ca ‘‘lakkhaṇapaṭipadavuttesu paṭipadavuttasseva gahaṇa’’ntīmāya paribhāsāya lakkhaṇikassākārassa gahaṇaṃ na pappotītyāsaṅkiya paṭipādayamāha-‘rassākāre’ccādi, paribhāsāya cassāyamattho ‘‘lakkhīyateneneti lakkhaṇaṃ, sādhvasādhujānana hesuttā sutta muccate, paṭigatampadaṃ paṭipadaṃ, uccāritamañjasetyattho, lakkhaṇañca paṭipadañca lakkhaṇapaṭipadāni, tehi vuttāni rūpāni lakkhaṇapaṭipadavuttāni, tesu, vuttasaddo paccekamparisamāpīyate ‘lakkhaṇavuttesu paṭipadavuttesū’ti, tatrāñcasā yamaniddiṭṭhaṃ, kevalaṃ lakkhaṇadassanenāsmiṃ lakkhaṇe satyavassamanena rūpena bhavitabbanti lakkhaṇena paṭipāditaṃ, taṃ lakkhaṇavuttamityuccate, yantvañjasā saddeneva paṭipāditaṃ, taṃ paṭipadavuttanti vuccate, tasmiṃ lakkhaṇavutte paṭipadavutte ca rūpe sati paṭipadavuttasseva gahaṇaṃ, netarasse’’ti, paṭipadavuttassevetyavadhāraṇena niyamarūpabhāssā paribhāsāyāvagamyate, so ca niyamo aniyamapubbake sandehe satyavatiṭṭhate, tasmā yatra lakkhaṇavuttameva kevalaṃ, na paṭipadavuttaṃ, tatra nāyaṃ paribhāsā vatiṭṭhate, yatrāpi paṭipadavuttameva kevalaṃ, na lakkhaṇavuttaṃ, sopyetissā avisayo, yatra dve rūpāni sambhavanti tatrevā yamparibhāsā sandehāpākaraṇamukhena pavattāti ñāyappattoyevā mattho imāya paribhāsāyānuvādyate, tathāhi sandehaṭhānesu yadyapyekarūpamevamabhinnamubhinnaṃ, tathāpi lakkhaṇavuttaṃ rūpaṃ lakkhaṇe nonnīyamānaṃ dhūmaggi viya jalabalākā viya cānu mānikaṃ, yantu paṭipada vuttaṃ rūpaṃ, taṃ paccakkhasiddhaṃ, paccakkhānumānesu ca paccakkhambalavantaraṃ pamāṇanti ato paṭipadavuttameva gayhatīti.

然而，此处所言‘特征与相续所宣说之相续，即仅取其涵盖之义’乃专指特征的形态。此处以‘思维之执笔’作为定义，所谓‘相续即特征’者，是指正通之外，如善恶鉴别均属明了之法。类似以成文法句确认‘相续’为‘特征’概念，所涵盖之相续中仅就特征以现象论视之，即称之为‘特征所宣说’，此处既设基准，对于‘相续所宣说’何时为特征，何时非特征均详述。此规则适用时，如只言特征而无论相续，则不成立此定义；如有相续而无特征，则因此而误导定义。为此，当有关两种形态同时发生，其定义即因概念的混合而生疑，故此处提出明确规约，旨在调和模糊之处。纵使特征与相续稍似或相异，亦应以所言特征为其范围，譬如烟焰似水波，亦应视作相续所说之相续。最终以对照验证、比较推断，证成所谓相续之正当相续，以此确立规定，即称为‘相续所宣说’。

110. Kvace110. 有时

Napuṃsakaliṅge ekārena na bhavitabbanti sambandho.

关于无性的标志，单一特征关系不应成立。

114. Lopo114. 省略

Akārassantaraṅgatte kāraṇamāha-‘pakatinissitattā’ti, pakatiyā idaṃ pākataṃ ‘‘ṇo’’ti (4-34) ṇo, lopassa bahiraṅgatte kāraṇamāha-‘paccayanissitattā’ti, antaraṅgeccādinā ‘‘antaraṅgabahiraṅgesvantaraṅgavidhi balavā’’ti paribhāsamupalakkheti, aṅgasaddo-vayavavācī, ante saddo sattamyatthe, aṅge bhavamantaraṅgaṃ vibhatthyatthe-saṅkhyasamāso ‘‘eonama vaṇṇe’’ti (1-37) attaṃ rāgamo, aṅgato bahi bahiraṅgaṃ ‘‘payyapābahitiro purepacchā vā pañcamyā’’ti (3-5) asaṅkhyasamāso, atra cāntaraṅgaṃ bahiraṅganti nāṅgebhavamantaraṅgaṃ, apitvantaraṅganissitaṃ kāriyamantaraṅgaṃ, nāpyaṅgato bahibhūto samudāyo bahiraṅgaṃ, kintu bahiraṅganissitaṃ kāriyambahiraṅgaṃ yathā mañcanissitesu saddāyantesu ‘mañcā saddāyantī’tyuccate taṃ viyeti atoyevā saṅkhyasamāsepi liṅgavibhattivacanantarayogo ‘antaraṅgo antaraṅgā’ti, saṅketiko hyayamasaṅkhyasamāso, na pubbapadatthappadhāno, yathā-paccakkhassākkhanissitattāvabodhatthaṃ ‘akkhamakkhampati vattate’ti vicchāya-masaṅkhyasamāsepi kate paccakkha ñāṇassākkhanissitattañāpanatthaṃ saṅketavasena kato-yamasaṅkhya samāso, na pubbapadatthappadhānoti‘paccakkho paccakkhā’ti liṅgavibhatti vacanantarayogo, tathevāya-mantaraṅganissito-yaṃ samudāyanissitoti ñāpanatthaṃ saṅketavasena kato-yamasaṅkhyasamāsoti liṅgavibhattivacanantarayogo na virujjhate, athavā antaramaṅgamassa kāriyassātthīti ‘‘saddhāditva’’ (4-84) tathā bahiraṅganti, antaraṅgañca bahiraṅgañca antaraṅgabahiraṅgāni, tesvantaraṅgo balavāti. Antaraṅga kāriyassa balavattaṃ sādhetuṃ ‘sabbapaṭhamaṃ vidheyyattā’tiādi vuttaṃ, idampana antaraṅgakāriyassa balavabhāvasādhane kāraṇaṃ na hoti, antaraṅgattā balavabhāvoyeva hi sabbapaṭhamaṃ vidheyyatta kāraṇaṃ, tathā cāha-‘yo lopato akārassa paṭhamameva bhavane kāraṇamāha antaraṅgattā akārassā’ti, tasmā nāyaṃ pāṭho ghaṭate, antaraṅgabalavabhāvasādhanassa pana lokato icchitattā ayamevatthe pāṭho ghaṭate’’antaraṅgameva kāriyambalavaṃ loke tathādiṭṭhattā, tathā hi loko pātovā’’tyādi, loke tathādiṭṭhattāti antaraṅgabalavabhāvassa loke evaṃ vakkhamānanayena diṭṭhattā, athavā kenaci vidhurappaccayopanipātena kāraṇave kallena vā kadāci kattumasakkuṇeyyattepi antaraṅgassa avassaṃ vidheyyattaṃ dassetumāha sabbapaṭhamaṃ vidheyyattā’ti, satisambhaveti nimittassānupahatattā kāriyassa sambhave sati.

就无形体的内外联系而言，原因称为“无形体依赖性”，这是由无形体所决定。由形体起作用时称为“条件依赖性”。内外相结合的规则中说：“内外相之间及内外相之间的关系是有力的”，这是定义其义。诸部件词是组成部分的称谓，末尾词具有最高意义。内部分属于形体形成部分。数量相等则称为『相等的色彩』。从形体到外部称为外在，有无数个组合，所谓外界诸法。此处“内部分”非指内部分身形体，而是指依赖内部分的作用部分。非形体的部分是外化的集合同属外在，但依赖外部作用的部分称为外在作用，如床铺依赖床架所在位置有所谓“床铺存在”称。由此发生数量的差别属于词缀相转折及词义间的交迭，如“内部之内部”，为指示词缀结合的复合词，是象征性不定数量复合，不为前后对象存在顺序，为了表示“相互作为观察的证据”，用“互相见”解除多义。又因内部分作用，意思为“有信心”等，且有“内外相及内外相之间的关系”，称为中介者的力量。所谓内部分作用的力量依赖“应首要依规则”等说法，然而这里的内部分作用之力量在实现该作用时非因果关系，只有由内部分而为作用之力量，这才是首要规则的原因。又说“无形体第一次产生作用的原因是内部分”，故此阅读无妨碍。但为实现内部分力量，有时从世俗的欲求视角则此阅读成立，因世间即是如此显现等。世间如此显现，是指内部分力量的世俗见解，或借由智者前提的因缘条件确立互为因果关系，有时才会形成适当的原因，更在具备条件时出现世俗上首要依规则的作用，这样因缘难以避免。对此说法，内外关系包括内外相之间及相互之间的中介力量。内部分力量决定因缘作用的强弱。 “应首要依规则”之说明，今此处并非内部分力量为因，但内部分力量作用经常是根本原因，因此说“第一应按规则”之论。又由世俗的动因等解释，不一定能达到如此结论。对于内外部力量的成立不可妄断，因其有时随智者以因缘分类而定，有时依世俗解释为优先规则。己方说“虽然是极高树木的叶子出现，叶出现必应由数量产生”，因此必有数量依赖。这里“否则叶不应出”的说法为例证。经典依据“若没有数量，则无叶出现”说明，后又用举例证实。至于其它方面，所谓“旁边有厅”的说法，也可作厅在旁边是未变的条件。由此说明与逻辑推演有关的理解，不应掉以轻心。

116. Ye116. 那些

Ivaṇṇassāti vuttattāti ‘ye passivaṇṇassā’’ti ettha ivaṇṇassāti vuttattā.

就讲述色的部分已说“色即那些被称为色”，这里即指讲述色。

118. Asaṃ118. 无有。

Liṅgavacanabhedepi byayarahitattā abyayavantaupasaṅganipātānaṃ pubbācariyasaññā, asatī saṅkhyā yesantyānyasaṅkhyānītyāha- ‘ekatte’ccādi, ekānekesūti vuttattā saṅkhyāvisese vidhīyamānāsyādayo kathamasaṅkhyehi uppajjitumussahante iccāsayenāha- ‘kathamasaṅkhyehi syādīnaṃ sambhavo’ti. Atha nissaṅkhyehi hotusyādīnamasambhavo uccaṃ rukkhassiccādotu saṅkhyāsambhave bhavitabbameva syādīhiccāha-‘saṅkhyāsambhaveve’ccādi. Vuttiganthassādhippāyaṃ vivarati ‘aññathe’ tyādinā, kimesamuppattiyampayojanaṃ yenāsaṅkhyehi taduppatti no-numīyate ccāsaṅkiyāha-‘tassañca satiya’ntyādi, asati hi syādīnamuppattiyamuccamādīnamasaṅkhyānampadattaṃ natthīti yo ādīsu padasmā paresaṃ tumhāmhasaddānaṃ savibhattīnaṃ vonoādikaṃ padanimittaṃ kāriyaṃ na siyāti ‘uccaṃ vo, uccaṃ no’tiādayo payogā na sijjhanti, sati tu syāduppattiyaṃ luttesupi tesu padattanipphattiyāyeva taduppattito padatte siddhe padalakkhaṇaṃ kāriyaṃ sijjhatevāti bhāvo. Parehi ettha ‘tassaṃ sālāya’nti vacanicchāyaṃ ‘tatra sālāya’nti yathā siyāti ‘‘abyayatvā syādino’’ti (pā, 2-4-82) abyayato parassitthiyamāppaccayassāpi lopo vihito, tenāha- ‘asaṅkhyehi’ccādi, tadayuttanti āppaccayassa lopavidhāna mayuttaṃtyattho. Atha kenātra āppaccayo vidhīyate yenāssāpi lopo-nusāsīyate ‘‘itthiyamatvā’’ti (3-26) ce netadatthi, itthiyamāppaccayassa vidhānato-saṅkhyānañcāliṅgattā, tasmā asaṅkhyehi āppaccayassa sambhavoyeva natthītyanatthakamāppaccayassa lopavacananti nānatthakaṃ itthiyanti (3-26) hi guṇippadhāno niddeso itthattavati āppaccayādayo vidhīyante ‘tassaṃ sālāya (micce tasmiṃ padatthe) tatre’ti asaṅkhyamidamitthattavati vattate, tasmā siyāye vetasmā āppaccayotyavassamāppaccayassa lopo vidheyyoti yo maññate, tampati āha-‘yadīpi’ccādi, visesābhidhānātyupagame vatta mānoyamasaṅkhyasamudāyo‘niddeso vattate’ti cobhayamikkhate, itthiyanti niddesassa guṇippadhānattaṃ sādhetuṃ ‘itthattavati hi āppaccayādayo’tiāha, tatretīmassāsaṅkhyassa sālāyaṃ vattanato āha- ‘itthattavati cā’ti, ayampasiddhirūpena na vattateti sambandho, yadi ayampasiddhirūpena vattate, kuto carahi itthattāvasāyotyāha- ‘itthattāvasāyo’ccādi. Idāni jinindabuddhivacanamānīya tassā yuttattamubbhāvayitumāha- ‘yopyāhi’ccādi, yadīpiccādi jinindabuddhivacanaṃ, tassāti itthattassa, padattho ca itthattaṃ siyāti yopyāheti sambandho, gammamānatthattā itisaddāppayogo, tassāyuttanti tassevaṃ vādino jinindabuddhino vacanamayuttaṃtyattho, kutoccāha- ‘evaṃ hi’ccādi, yadi itthattassa vākyatthatā itthippaccayanivattikatā, evaṃ sati sālāyamiccādisaddantarāpekkhā itthattappatīti tatretyādīsu siyāti attho, neva tathā patīyatīti bhāvo, vuttamevatthaṃ phuṭayitumāha- ‘tathāhi’ccādi, aviddasuayanti diṭṭhanto paññāso, aviddasu ayanti ubhayatrāpyatrekavacanasissa nivattiyā kataṃ yamekattaṃ, taṃ saddantarādyanapekkhameva patīyatetyattho, itthatta vuttinā sālādisaddena sāmānādhikaraṇyaṃ tatretyetassāti etāvatā āppaccayo uppajjatīti ca na sakkā vattunti dassento āha-‘samānādhikaraṇattampi’ccādi, samānādhikaraṇattampīti (itthi) vuttinā sālādisaddena sāmānādhikaraṇyampi, āppaccayādīnaṃ nāṅganti sambandho.

关于词性变化的不同，惯称“无变化性”，指动词副词等不变化形态的复合单词之前行标记。谓无实数者称“单一”等，谓多复数者称“多种”等，这里说明数目的特殊规则。关于如何由不定数量产生的理趣，表示“不定数量产生的可能性出现”假说的说明。又说“不从无到有的情况理应无发生”，以树上长叶为例，叶的出现必由数量产生，无数量则无叶，其发生自然由数量引起。文本中未详细说明“用途差异”，指各类词尾的用法，根据上下文没有必要深入。又说“未设定的语法关系则不能出现”，这是解释否定量的理由。另有对定语用法的说明及附加词位置的说明。继而说明“不定数量谓关系的产生无”，因有附着词的消失规则，更详细解释词性关系与数的变化关联。由此推断，数的变化的词尾词尾变化不能从非数依存而产生，体现句法特征的逻辑。由此说明“有定语附属则数词存在”的语法现象。又论证存在语法连结的必要，反对随意变化。后引经据典说明词义的稳定性，表现不因词序任意变化的原则。以尊者如来之教为准，强调语法定式与真实词义的关系。最后说明“就词义单一性不变论述”，说明语文变化的规范，不容随意变动。总结时说明语语法规则的普遍性及必要性，论证词义明确及语法搭配必需存在。

119. Eka119. 一。

Evāti anuvattateeva, ekottho yassa pakatyādisamudāyassa so ekattho ‘assa cekatthasaddassa pavattinimittaṃ īyādi vidhānantyāha- ‘ekatthatā īyādividhāna’nti, īyādivuttiyanti vattanaṃ vutti īyādīnaṃ vutti, īyādividhāne satityattho, samāsatoti samāsitā, tenevāti ‘‘dissantaññepi paccayā’’ti (4-120) sutteneva.

如此继续，合一体指称此次产生及作用的同一中心，称“一致性及产生作用”的规则。整体即已定的总成，文中亦说“所示诸因缘”。

120. Pubba120. 前；先前。

Yadā cātrādhisaddappayogo tadā teneva vibhatyatthassa vuttattā na sattamī payujjate, yadā sattamī, na tadādhisaddo, tenā sakapadeneva viggaho evaṃ dassanīyoti āha- ‘itthīsu kathā pavattā’ti, itthisaddato sattamībhavane kāraṇamāha- ‘taṃsamānādhikaraṇattā’ti, tena adhisaddena samānatthattāti attho.

当语尾语素结合词现时，依据其分解义不再有第七格用法。若第七格存在，则非语尾语素，唯有同格作词结合。故经中说“女性话语流行”，以女性结尾作第七格因果。称此法即语尾结合法产生的同义关系。

121. Nāto121. 从“na”起。

So ca amādeso, ādesassevāti aṃādesasseva, apañcamiyāti pañcamiṃ vajjetvā. Aññatra vidhīyamāno-yamamādeso pañcamiyampaṭisiddhattā pañcamiyā paṭisedhena sayampi paṭisiddho nāma hotītyāha ‘ādesassevāyaṃ paṭisedho’ti, lopapaṭisedhassa ‘nāto’ti pubbavākyena vuttassa ayampaṭisedho neti sambandho, atha kathamidamapañcamyātyamādesenevātisambandhati na lopa paṭisedhenāti paribhāsamāha-‘anantarassa vidhi vā hoti paṭisedho vā’ti, ettha antarasaddassānekatthattepīhāntarāḷavācīti na vijjate antarammajjhamassetyanantaro, antarāḷamattapaṭisedhe payojanaṃ natthītyantarāḷagatassa vidhino paṭisedhassa cābhāvānantarotyupa carīyate anantarā gāmātyādi viya, diṭṭhatte pana majjhassa na vijjate-ntara mesanti viggahe suttepyanantarassa vidhānantarassāpi diṭṭhattā dvinnamekopyanantarotyuccate, tenevānantarassāti paribhāsāyameka vacanaṃ, itisaddo idamatthe, iti imāya paribhāsāyādesenābhisambandhatītyattho, tenāti yathāvuttaparibhāsāya vasena, yena kāraṇenādesenābhisambandhati tenātyattho, alopoti lopa paṭisedho, sāmatthiyāladdhanti dvinnamatthānaṃ vidhānāya dve vākyāni bhavanti, tatra ‘nāto’tīdaṃ paṭisedhavidhāyakamekaṃ vākyaṃ, ‘amapañcamiyā’ti dutiyamamādesassa, tatrāpañcamiyātyādesenevāti sambandhati, vuttavidhānā na lopapaṭisedhena, tathāsatyamapañcamiyātidaṃ vākyaṃ yadi na visesatthamālambate tamantarenānupapattito-ññathā kintyanenātthabalena laddhanti attho, alopoti jotetīti sambandho, vākyabhedena vivaraṇaṃ kataṃ, na ekavākyattenāti byatireko ekavākyatāyañhi kāriya dvayassapi pañcamiyampaṭisedho siyā ‘pañcamiṃ vajjetvā taṃ kāriyadvayaṃ veditabba’nti, yadipi siddhāti sambandho, yena nāppattiyātyanena ‘‘yena nāppatte vidhirārabbhate, tassa bādhanambhavatī’’ti mamparibhāsamupalakkheti, kimatthamihāyaṃ paribhāsā paṭhyate iha satthe-pavādā ussagge bādhanteti niyamo, tatra cussaggā duvidhā niyatappattayo aniyatappattayo ceti, ye sabbatthāpavādavisayampavisanti, te niyatappattayo vuccante, ye kvacidevāpavādavisayamavagāhante, te aniyatappattayo vuccante, evaṃ duvidhesussaggesu ye-niyatappattayo, tesameva bādhanamicchīyate, na niyatikānaṃ, tena tappadassanatthamayamparibhāsā paṭhyateti, yenetyussaggassa niddeso, neti paṭisedhavācī nipāto, appatte asamphuṭṭhe visaye ityajjhāhāriyaṃ, yena ussaggena nāppatte patteeva samphuṭṭheeva visayetyattho… ‘dve paṭisedhā pākatamatthaṃ gamentī’ti katvā, vidhīyatīti, paṭisedho vidhānañca, ārabbhate vidhī

「无所命令」者，谓无命令即无从命者；「不第五」者，指舍弃第五。不令的规则一但设立，即便弃第五者亦以不第五为准。其由非规则设立的「不令」者，正是依据不第五的废止，且因相关否定条文而不成立，即谓为“命令所废止者”，而破止者“未曾”说法对应旧义，此处无连接。何以此条与第五之不令有关，非废止关系，则以“即刻蕴含命令或破止者”的释义言之。此处「即刻」一词诸义悉无「前后不连」之误，亦无中间隔阂，非因间隙而生破止，因而无价值。间隙所生破止无意，非间隔致破止之理。就其规则无「间隙」义，故无间隙破止之谓。如村庄相邻亦无间隙，然就见现中不可有间隙，典籍亦说见现间隙名为二合一连，因而「间隙」一词即此释义，故称此为“命令之废止相关”，即与言语联结之因由有关，缘何关系即缘命令废止相适应也。该废止乃因方便而生，释文中两句话作别，为了阐明二义之要义，其中“未曾”即一类语句，“不第五”为第二类无令语句。然彼二义终入同归，若言不第五没有特色及生意，则当从中另有由未曾力生之意，故称为方便说。关系为光明之理，言析文句区别，不可一语决断，以区别两种文义乃形成第二种破止，谓“舍第五者则此双事宜知”，关系已立。所谓成立之理，即缘不成立缘起无始，以不成立则无规则始生而彼构成障碍，故引释义体用。此释义乃为明了该关系，而为法则，以此规则警戒人等。此中，出缺二分法——有规定与不定规定，两者皆关系诸非法责难之事境。所有普遍涉诸恶声事境者谓之有规定，某时或处涉恶声事境者谓无定规定。两异类恶境皆自不良依止而生，故令其功用彰显为戒律释义。如此述说诠明「不第五」与命令废止关系之理，彰显法规间复杂交织，犹如语法与意义相互牵引，非简单一理而已。

Yate paṭhyatetyattho, anenāpavādavidhindasseti, tasseti ādoyeneti niddiṭṭhassaussaggassabādhanambhavatyapavādena, yena tvappatte visaye ārabbhate tassa bādhanaṃ na bhavatītyattho, kutoti ce anavakāsattā, tathāhi yadi ussaggena sabbo visayo gahito siyā, ko-pavādassaañño visayo siyā, tasmā anavakāsattā (na) apa (vāde) pana tassa bādhanambhavatītyavaseyaṃ, yena tussaggena koci devāpavādavisayo-nuppattosiyā, nasabbo, tampati sāvakā sattā tambādhateti vuttaṃ hoti, ‘pañcapūlimānaye’tyatra pañcannaṃ pūlānaṃ samāhāroti visesanasamāso ‘‘nadāditovī’’ (3-27) samāharaṇaṃ samāhāroti samāhārassapi bhāvarūpattā āha ‘bhāvappadhānattepī’ti, guṇabhūtadabbāni pūlāni.

谓当解此意，即以此为对恶声罪责法则之充分说明。此谓「命令无效」，乃指判定命令因恶声罪责而无效之理。于该无效境中，若命令之所及范围始终包摄全域，则不存余地，彼命令因无效故不成立。若无余地，则若此恶声罪责仍存，则命令无效；若所及范围有时或处非恶声犯罪，则其命令不被阻碍。若以恶声罪责引申出某一法人所辖区域，则彼地区无恶事时，则命令得行使而无阻碍。此意曙示弟子众生常被此义摄持，谓五汇集麦穗含蓄成义，称作「生起之处」有所指。更言诸行事之本质，谓此种罪责含于累积事物之根本因、性质，犹如统领说明而归纳诸义理，所言皆为性质具足之法则。总言此处描述聚合之义，是为恶声罪责所牵制之根。综其文中义理，以词汇而言，系描述罪责生起之理，而非直接指人个人故。

125. Ima125. 此；这个。

Sutte anitthiyanti kimatthiya (manena) paṭisedhavacanena, yato imassetvevānitthiliṅgena niddesoti manasikatvā āha-nāmaggahaṇe’iccādi, ‘‘nāmaggahaṇe liṅgavisiṭṭhassāpi gahaṇa’’nti paribhāsāyaṃ, tattha liṅgena sutte niddiṭṭhato aññena kenaci visiṭṭhaṃ nāmaṃ liṅgavisiṭṭhaṃ, tassa, yattha saddasāmaññasannissayanaṃ, tattha nāmaggahaṇe satiliṅgavisiṭṭhassāpi gahaṇaṃ hoti… sāmaññe sabbavisesānuppave satotyadhippāyo, idamevāti anitthiyanti vacanameva, ñāpakanti patti pubbako paṭisedho, so itthiyampattiyaṃ sati anitthiyanti kato siyāti anitthiyanti paṭisedhavacanamevemaṃ paribhāsaṃ ñāpetīti attho, iminā imissā paribhāsāya sāmatthiyaladdhataṃ dasseti.

经中所谓无益者，即指经文中不利之词，因当心识别而观点明了。于名号取合中，指称名称独特而有识别作用，即名号聚合时即有一定优势。故释此为名号取法之释义，表示某一特定名称所具备区别意义时必然具备名号之特殊取用。此处名号与经文中显明者，乃以他方所无之显著名称为特征，此即名称取合之特殊处。于此有共通言语依止，因缘特征凸显，故于名号聚合处保有字音之特殊属性，如斯则共通相缘，彰显具别义之聚合能量。就整体而言，是常见区别辨认方法，即以字音明示约束法，令众多分别依其特质各得其义而不混淆。此正是经释中对名称聚合法理之明证，如此，名号之聚合正得其用也。

127. Simha127. 狮子。

Anapuṃsakassāti pariyudāsoti anapuṃsakassāti ettha nañsaddassa pariyudāso-tthotyattho.

「非男子者」名词释义谓其泛指非男子之义，即此处『非男子』一词，并非专指南词。此乃特指语义，指出该词灵活而非定指单一名词。

129. Massā129. 「massā」形式

Tannetiādinā katthaci paribhāsāvatiraniccāti sūceti.

「彼是」字面用法，在某处作转换释义，通称此为提示、表明之义。此处用于文中，是作转折表明上下文对照而用，显示文义之转换与承接作用。

130. Kevā130. 「kevā」形式

Hotu sito-ññatrake sati sādeso, simhi tu kappaccayā paṭhamameva kato massa sādesoti tappaccaye sati ‘kevā’ti kiṃ sāmaññena sādesavidhānene tyāsaṅkiya suttassa sāmañña vidhāne phalaṃ dassetuṃ ‘kenekatthatāyaṃ’tyādimāha, kenekatthatāyanti kappaccayena saha ṇādivuttiyaṃ, pubbabhāgassāti asubhāgassa padattābhāvāti ‘‘ekatthatāyā’’ti (2-119) vibhattiyā padattasādhikāyāpagamena padattābhāvā, padasaṅkhāranibandhanoti pada siddhi hetuko, ‘‘nimittābhāve nemittikassāpyabhāvo’’ti ñāyassāyamattho ‘‘nimittaṃ kāraṇaṃ hetūtyanatthantaraṃ, nimittassa abhāvo nimittābhāvo, tasmiṃ nimittābhāve hetuvināsetyattho, nimittā āgato nemittiko, phalabhūto dhammo, nimitte bhāvo vā nemittiko, nimittassābhāve taṃ hetuto pavattassa nemittikassa phalassāpyabhāvo bhavatī’’ti, tathāhi chattanimittachāyā chattāpāyena bhavati, padīpanimittadassanaṃ padīpāpāye na bhāti, tathehāpi nimittato pavattānaṃ nimittābhāve abhāvoyeva yutti māti maññate, aññatracāti sito aññatra ca.

「愿彼有所」等用语谓某状态得生。此乃有条件依止关系，正如狮子类比，谓因缘已成时则成就。若依条件之缘故，初次制定时即成该状态，谓以条件为基准。对此，文中说以“因缘”性理解释戒律舍失产生之理，称“共有统一性”。头段以计数规律说明文句数增减得失，谓不具备条件之义即缺失条件。述及以成句规则聚合字词，其根本在于聚合法理。此即谓：若因无因即无条件之谓，则无果之条件亦不显现。毋庸置疑，前后存在相互依存关系，若无条件则无因，无因则无果。故对因果生滅理作细致分析。以印象明示其作用，若以灯光示物则有其作用，若以灯光投泽消失则无体现。依此理，指示无条件必定无果之论。此乃对条文及用辞所施之精密分析辨识。

131. Tata131. 「tata」形式

Tyaetānaṃ takārassa pariccāgāya ‘tatassā’ti vuttaṃ.

由此放弃那逆转者的教法，称之为‘属于那个教法’。

132. Ṭasa132. 「ṭasa」形式

Imissāyātyādīsu ‘‘ssaṃ ssā ssāye’’tyādinā (2-52) i, ‘‘tadādesā te viya hontī’’ti paribhāsato sādyādesīnaṃ gahaṇāssāyādesādīnaṃ gahaṇasambhavepi kiṃ ssāyādiggahaṇe na suttagurukaraṇene tyāsaṅkiya‘ssāyādiggahaṇa’miccādi, vutti gantho vuttoti dassetumāha-‘nanu ce’tyādi, ṭasasmādikaṃ ‘ṭasasmāsminnannāsvimassa cā’ti vattabbaṃ, namādīnampi vidhiggahaṇāya , tassā

关于此处‘ssaṃ ssā ssāye’等词（见2-52节），依照‘此处如彼处般是同样的’的释义，起初解释用于指示义中包含的义项和表达，故称谓此为‘义项采纳词’；但若不用此词来断定义项采纳不当，则称为义项取舍不当。此义类辞的用法，应如‘nanu ce’等所示来推敲理解；又如‘ṭasasmāsminnannāsvimassa cā’也是应如此说明，并且名字等也应当依据义项的采纳加以区分。

Desino ādeso tadādeso, tassa, tassa ādesino gahaṇaṃ taggahaṇaṃ, tena.

『替代规则之替代』者，乃对该替代规则本身之取用也，以此之故。

134. Duti134. 「duti」形式

Aññathāti guruniddesamakatvā aññena lahuppakārena niddisane sati, ekavibhattiniddiṭṭhattāti‘dutiyāyossā’ti ekavibhattiyā niddiṭṭhattā, aññathātiādinā nekadesotivacanapariyantenetena ‘na tvekavibhattiyuttāna’nti paribhāsekadesassa adhippāyo pakāsitoti ñātabbaṃ, etadevānuvattatītyanena tu ‘‘ekayoga niddiṭṭhānampekadeso-nuvattate’’tīmassa, ekavibhattiyuttānaṃ ekadeso nānuvattateti yojanā paribhāsāyaṃ, ñāpetīti pubbe viya sāmatthiyena ñāpeti.

‘aññathā’意指‘用另一种方式’。因含义相反而有轻微差别的表达时，应理解为‘第二个义项’；谓其为‘单一释义所示’。用‘aññathā’等词组对词义有所限定，以示义项不同，避免‘非单一释义’之偏差；此道理应洞察明了。此处的上下文示范所遵循的，是‘单一义项显现，关联词义词相应继承’的规则；以此释义为准，语义才不会混乱不清。以往此原则多被通用，故埋知此为正确用法。

139. Nāññaṃ139. 非其他

Appadhānappaṭisedhato sabbādīnaṃ tadantavidhinā bhavitabbaṃ, aññathā hi sabbādiggahaṇe ko pasaṅgo piyasabbādīnaṃ, yato appadhānappaṭisedho, karīyate tena paramasabbeiccādi hotīti dassetumāha-‘appadhānappaṭisedho’iccādi.

若拒绝偏义，依此规则，所有词汇的义项都应依止此终极规则。否则，任一义项采纳皆可导致偏离，因而称之为‘拒绝偏义’，证明此乃最高法则；若不如此，则所有义项皆不纯洁，故而应遵循‘拒绝偏义’义无反顾。

140. Tati140. 三数。

Yatthāti yasmiṃ kattari karaṇe vā, kattari tatiyāsiddhimāha-‘karoti’ccādi, karotimhi karadhātumhi gammamāne, māsena katāti pāṭhena bhavitabbaṃ… māsena katānaṃ pubbānanti vattabbattā, pubbabhāveti pubbabhavane māsassa karaṇattaṃ, ettha tu māsena karaṇabhūtena pubbabhūtānanti attho, tenevetthāpi bhavantīti pāṭhena bhavitabbaṃ.

‘yattha’是‘在哪里’，加之‘执行者的动作’或‘行为’之义；‘karoti’等词用以说明行为的施行。施行行为时，动作持续一段时间如‘按月度计算’。前述之“过去完成”的用法，为表明行为时序，尤在此语境。‘Pubba bhāveti’意谓事前造作‘即预先进行’，此处用以说明月作为时间单位的概念，应用该理解说明此文句。

141. Cattha141. 四处。

Cassa attho cattho, soyevāti ettha samāsassa parāmāso, cattho ettha sambhavati kintu sabbādi na catthasamāsavisayoti pāṭhena bhavitabbaṃ.

若谓其意为何，即此处对整体之归纳者称之；此处归纳发生，唯非谓所有事物均具归纳之体，故经文应如此解读。

144. Manā144. 意。

Kiṃ bahulaṃvidhānā ‘vuddhyabhāvo’ ti pāṭhena payojanaṃ yene tadatthameva ‘‘sumedhādīnamavuddhi ce’’ti gaṇapāṭho kato, hemasaddena hemamayāni gahitānyabhedenatyāha- ‘hemamayānī’ti, kappana saddena sīsālaṅkārajālāni gayhanti, tāniyeva vāsasāni paṭā taṃsarikkhatāya, sakatthepi yathāgamambhavantīti sambandho, bāṇādīsu abhidheyyesu manādīsu na paṭṭhīyantīti yojanā, bāṇādīsuti bāṇa saddakkhayādīsu, ahasaddassa manādikāriyāsambhavā ahasaddo manādīsu na daṭṭhabbo, rahasīti nipātattā ikārassa ca asabbhavā rahasaddo ca manādīsu na daṭṭhabboti sajjhāhāro sambandho veditabbo, ikārassa kaccāyane smino karīyamānassa ikārādesassa ca, rahatisaddassa nipātattaṃ sabhāvato pakāsetuṃ ‘rahasītyādi’māha, rahosaddeti ettha rahasaddoti pāṭho-vagantabbo, tenāti yena ahasaddassa manādikāriyāsambhavo rahasītica nipāto, tena, ihamanādīsu.

为何多种形式的“增益存在”以经文为依据，以便表达其本义？如对“若悟明等众生于增益”之合数经文，使用“金字音节”与“金色含义”分别释义，以示差别。以“金色”为词根者，谓“金色之物”；以“苦瓜”二字比附，意味其头饰头织物；与此相类之衣物，亦同样示意其自然本性。在箭矢等比喻中，用以说明其相应条件属此道理，箭矢等意根实难涵盖，故不得擅自通用为诸意对治词。所谓箭矢等者，指箭与相似扩展义；对“日声”等心应缘事不可成立，日声于心所无见，隐语则是以词置隐晦音节者不可见；隐语现象在心中无从显著，于此为因示“隐语等”之真义。因隐语以“隐语”等词为名，故教示“隐语”等词经文应当通释，涵义连贯。故日声之心所作用不可成，隐语作为词性自有其天性，故称“隐语”等，隐语词汇应文义安排，日声及日等与心所无关联，故不可作意解，此理当体察。日声之发出，心等处不可见。隐语因关涉词根音节特性，故称“隐语”等；隐声者即隐音，此处应以“隐声”经文名义训诂。如此故说日声到心无协作现象，方能解释“隐语”等义，因而于心所中不可见。

146. Bhava146. 有。

Geti gasaññe pare, kuto-nuiccādo bho’iti bahuvacananto nipāto, tathāsati ‘tayojanā’ti yujjati, tañca nipātattaṃ samatthetīti dassetumāha- ‘bahutte’ccādi.

于赴说“完结无尽之处”时，复数表现词“多处”亦复如此，谓此语群谐联而称“多处”，且其处置全称完备，此理以“多处及其等”来显现。

148. Ntassaṃ148. nt 之。

Sattamyantaṃ bhavatīti seso, nanucantassāti vutte ntantuppaccayovāvasīyati, na tadantavidhīti āha- ‘ntappaccaya sseve’ccādi, sutattāti sotaviññāṇena gahitattā paccakkhattāti vuttaṃ hoti, anumitassa ‘‘vidhibbisesanantassā’’ti (1-26) liṅgato tadantasaṅkhāta atthadassanasaṅkhātaanumānaññāṇena viññātassāti attho.

谓其最终限止，谓其后未言者，依语义关联推断其极限，无另终止之语故云。“之缘此”句意谓依声闻识得故称有。如果以“特别规定终止者”为准则，则为明示无他终止之义。

154. Rāja154. 王。

Daḷho dhammo dhanu assa daḷhadhammā. Rājādīsvimappaccaye paṭhite

法如强弓，坚韧力量强。于王及诸天之惑乱中宣读之。

Tadanto paccayaggahaṇa paribhāsāya gayhatī tyāha- ‘iminā iccādi.

接续前因缘所依声明作总结，言“以此及以后”等连词。

162. Ltu162. 接 ltu

Paccayaiccādinā ‘‘paccayaggahaṇe yasmā so vihito tadādino tadantassa ca gahaṇa’’nti ñāyaṃ dasseti, tattha yato vihito taṃ vinā na bhavati paccayotyanena ñāyena pattoyevāttho ākhyāyate ‘paccayaggahaṇe yasmā so vihito, tadādino gahaṇa’nti, ‘‘vidhibbisesanantasse’’ti tadantaggahaṇaṃtyākhyāyate ‘tadantassa ca gahaṇa’nti, so pakativiseso ādi yassa samudāyassa so tadādi, so paccayo-nte yassa samudāyassa so tadanto, tādisassa tadāditadantasamudāyavisesassa gahaṇaṃ, na tu tadantamattassetyattho, iha tu tadantaggahaṇamevānurūpanti’ dassetumāha-‘‘kattari ltuṇakā’’ti iminā tyādi, tadāditadanta samudāyassa tu gahaṇe phalaṃ ‘byajigisī’tiādīsu daṭṭhabbaṃ, tañca ‘‘tuṃsmā lopocicchāyaṃ te’’ti (5-4) sutte sayameva vakkhati.

此处由因缘等起故说“因缘的集持者，乃是由此而建立，前因亦如是，其后之因亦持之”，旨在表明：因缘既立，离此则不成。以因缘缘起之理，当知其义即是“因缘集持者，因缘始终集持”，所谓“依特别法”者，乃此因缘之集持。此“其后之因亦集持”者，指的是其特别之法──起始者为因缘的缘起，终结者为其后因，谓此整起始终因缘特别法之集持，而非仅止于其后因本身。此理得以切合“因缘的集持”，故说“什么是收割稻谷的？”由此及其始终者中收割之果，依相关课诵《你当舍弃此贪求》等经文，亦同理由世尊自己说出。

165. Salo165. 接 salo

Kaccāyane ‘‘sakamandhātādīnañce’’ti (2-3-44) suttitaṃ, sopi ltvantoyevātyabhimatasiddhīti dassetuṃ vuttiyamudāhaṭaṃtyāha- ‘sakamandhātu’iccādi, ltvanto mandhātusaddo atthīti ‘sakamandhātu’ saddopi ltvantoti sajjhāhāro padasambandho daṭṭhabbo, tatopīti na kevalaṃ kattutova, mandhātusaddassa ltvantataṃ sādhetvā sakamandhātusaddampaṭipādetuṃ ‘sabbesa’ntiādimāha.

《寂静律经》中，迦尸延尊者说“与炼铁汞等相同”，举此语释其“亦如彼终止之意”应作解释。所谓“与炼铁汞等”之词，其意为指炼铁汞声音的终止之意，故该语中亦含有“终止”的含义，词义前后相应，应视为整体关联而得出。此非仅指“终止”，而且要调整炼铁汞这一音声的终止状态，故文中说“至终止炼铁汞语义诠释‘所有’等词”，意在把握该声终止之细腻用法。

169. Ṭapa169. 接 ṭapa

Saṅkhyāsaddo yadīpi saṅkhyāne vattate, tathāpi saṅkhyānadvārenidhasaṅkhyeyye vattatītyāha-‘cuddasahi saṅkhyāhī’ti pāṭhena bhavitabbaṃ, cuddasasaddavacanīyāva pañcādisaṅkhyā, yato saṅkhyāsaddo neha pariggahitoti.

数字词虽然属于数字范畴，但此处有指出“应作‘十分之一’一类的数字词”，因文字中所含“十分之一”意涵属于数字词中之特殊用法，意即该数字词不应视为整体被废弃，而应作为“十分之一”等特指数词存在，故文中提出“应用‘十分之一’等词法”，以涵盖此类数字专用。

175. Divā175. 接 divā

Divasato smino ṭimhi pubbasaralope divi.

按日数而言，为三十日为一月，此处指三旬即三十日的概念。

181. Yonaṃ181. 于 yo 诸

Dutiyāggahaṇenāti ‘dutiyāyossa ne vā’tyevaṃ sutta racanāyaṃ dutiyāggahaṇena.

所谓“第二集持”，即为“第二因缘集持”，此因缘集持词汇乃用于经文结构中依序说明二次或多次持继之义，此处指出该语用以说明经文中的第二因缘集持体。

185. Nāmhi185. 于 nā 中

Enādesassāsambhavāti nāssa smādesattā.

“从此没有起缘”意谓不复有归属或因缘所产生者，指由于某事完成之后，不复有由该事产生之因缘存在。此语含义为说明“无此因缘之存在”。

187. Gassaṃ187. 在 gassa 中

Ubhayavikappoti samāsāsamāsapakkhadvayavidhānaṃ, kaccāyanavutti kārassa vippaṭipattimāvīkattumāha-‘kaccāyane’ccādi, itthipumannapuṃsaka samūhoti etthāyantesaṃ sādhanakkamo ‘dvandachaṭṭhīhi samāse itthipumanapuṃsakasamūho’ti ṭhite ‘‘samāse ca vibhāsā’’ti (2-2-35) pumantassa amādese ‘‘vaggantaṃ vā vagge’’ti (1-42) niggahītassa vagganto.

『两种选择』者，谓复合与非复合两种途径之规定也。为揭示咖吒那[Pali: Kaccāyana]文法师之陈述与本规则相违之处，故言『据咖吒那』等语。至于『阴性、阳性、中性之集合』，此处诸词之成立次第如下：当『以并列复合及第六格复合，成阴性、阳性、中性之集合』一规则确立之后，依『复合中亦随意』[Pali: samāse ca vibhāsā (2-2-35)]，对阳性词尾施以ama代换，再依『组末音或组音之前』[Pali: vaggantaṃ vā vagge (1-42)]，鼻音变为组末音。

192. Puma192. puma（男性）

Kammādittā enassāpi abhāvapakkheti ‘‘nā sse no’’ti (2-80) kammādito nāssa enādesakaraṇato vuttaṃ.

『以业格等为首故，此处亦无彼』者，依据『nā变为no，以业格等为首』[Pali: nā sse no (2-80)]，从业格等之后，以en代换nā，故如是说，此乃无彼之意。

197. Ime197. ime（这些）

Ādeso kathanaṃ, anvādeso-nukathanamiccāha-‘anvādeso kathitānukathana’mīti, kathitassānukathanaṃ kathitānukathanaṃ, anena ca neha pacchā uccāraṇamattamanvādeso, kiñcarahi ekassābhidheyyassa pubbasaddena paṭipāditassa dutiyampatipādanamanvādesoti vadati, teneha na bhavati ‘devadattaṃ bhojaya, imañca yaññadatta’nti, kenaci visesantarayogena kathitassānukathanaṃ anvādesoti sambandho. Kathampana visesantarayogo gamyateccāha- ‘sāmatthiyā’ti, kenaci visesenāyoge vuttasseva punabbacanānupapajjanaṃ sāmatthiyaṃ, tenevāha- ‘aññathe’ccādi.

『ādesa』谓陈说；『anvādesa』谓随后陈说，故言「anvādesa者，对已陈说之事再行陈说」。对已陈说之事再行陈说，称为『kathitānukathana』（随说已说）。然此处并非仅指在后方再次发音即为anvādesa，实乃指：对同一所诠之义，已由前词表达者，再以第二词加以表达，此称anvādesa。因此，于此不能成立如「令提婆达多受食，以及此亚尼亚达德」之例，原因在于：中间插有某种差别，而对已陈说者再行陈说，此乃anvādesa之关联义。问：如何得知有差别之中间关联？答：凭「由语力」，即：若因某种差别之关联，对已说者再次陈述不得成立，此即语力（文义之力）；故接着言「否则」等语。

198. Kissa198. kissa（谁的）

Navirujjhatīti iminā ‘‘itthiyamatvā’’ti (3-26) sāmaññena vidhānato syādyantamajjhepi itthiyampaccayo navirujjhatīti vadati.

『不相抵触』者，此句以『于女性词中』（3-26）之通则，指出即便在格位词尾的中间位置，于女性词中所附加的词缀亦不相抵触也。

204. Namhi204. 在 namhi 中

Nanu yathākkamaṃ naṃvibhattikkamenāpi sambhavati, tathāsati ‘dvinnaṃ saddānaṃ dveādesā kamene’cceva kasmā vuttaṃ tyāsaṅkiyāha ‘na naṃvibhattikkamenāpī’ti. Kāraṇamāha- ‘tassānapekkhitattā’ti, iminā nissayakaraṇamekā satthiyā yuttīti dasseti, apekkhite kathaṃ bhaveyyā tyāha- ‘yadi hi’ccādi, apekkhiti yathākkamaṃ, evamaññate ‘‘kiñcāpi jātiniddesena dvepi naṃ rūpāni gayhanti, tathāpi ‘ticatunna’nti viya byattiniddesova yathākkamopakārīyamānāna, manudesassa tathā viññayamānattāti naṃsuicceva vadeyya, na tathā vuttaṃ, tato-vasīyate ‘na yathākkamametthāpekkhita’nti.

此句意为：依照既定语法规则，虽有“两音之处两种用法”之说，但何以言“不会因两法混淆”？答曰因“依赖条件不同”，一条件施行者作正当约束。如曰“之所以如此，乃因其依赖之因”，此依赖为单一之教学因明白而合法。若无依赖，则说“倘若如此……”，依赖条件即为施用之据，此义谓“若无依赖，语法允许事端不生”。此中更举例“某种形式下某定义并不妨碍另一形式”，只因因果适用区别，故不引起混淆，称“此处并非依赖不足”。

205. Nta205. nta（现在分词词尾）

Nanu ntantūnanti tadantā gayhanti paccayaggahaṇaparibhāsāya, tathā sati kāriyittena tadantāva gayhanti kathaṃ ntantūyevā tyāsaṅkiyāha- teyeve’ccādi, paccakkhatāyāti sutattā, balavattā teyeva kāriyittena gayhantīti sambandho, na tadantā, dubbalāti byatirekaṃ vatvā dubbalatte kāraṇamāha- ‘anumitattā’ti, anumitattaṃ sādhetumāha- ‘anumitāhi’ccādi, bhavibhattīnanti pāṭho yutta taro, tassa antādese akāreti sambandho.

此句说明“ntantūnānti”指“及其对立相互关系”，用以定义缘起条件的对立表达。即使对立确立，因其适用时“缘起条件”须维持，则不会产生“ntantū”完全否定情形。此例又引出“teyeve”的用法，表示“对既定适用条件之强调”。“paccakkhatāyāti”署名为“由听闻及经验所确定”“且兼有力度”，证明此处二者合用亦是合适。若为“dubbalatā”（不足）则与此反对，且称“因其许可性”具备合理性。结尾指示经文所用句读配置合理，故称“此处拐点（antādese）无妨碍”应成立。

219. Yomhi在 yo 词尾中。

Yomhīti sattamyantajātiniddesā labbhamānatthavasena ‘pacceka’nti vuttiyaṃ vuttaṃ, tenevāha pañcikāyaṃ- ‘kathamidamavasīyate yomhīti niddesā’ti, tassadāni atthampakāsetuṃ ‘paccekanti ekekasmi’ntiādi vuttaṃ. Ekekasmiṃ yomhi dvinnaṃ ādesānaṃ sambhavā ādesīnampi bahuttasambhavoti sutte ‘dvinna’nti bahuvacananiddeso, vuttiyampana paccekaṃ yomhi paccekaṃ dvisaddasambhavā ‘dvissā’ti vuttaṃ, dutiyāyampi duve dve.

“Yomhīti”作为第七重指示，用法上表现为“单独”的说法。以此为基础，针对此处五句，问曰“‘yomhīti’此处如何解释？”随即便有说明其义旨的方法——“paccekanti ekekasmi”之说。即“pacceka”意指“个别的”，等语。于“个别的”这一词中，“yomhi”存在双重指令义，对指令者而言亦多重指令。故经典中以复数的“dvinna”表示双重指令，训诂中亦用复数“pacceka”与“yomhi”合用，“pacceka yomhi”训为“二声”，此中第二者分别为“两两”。

228. Nāsmā不作 asmā。

Pakatavasenāti tumhāmhānamādesānamadhikatavasena, kamamanatikkamma na bhavantīti sambandho.

“Pakatavasenāti”者，即明显而言，是指超过你们的指令，以致不能超越者，谓之关联。

230. Caṃvā或作 caṃ。

Kaccāyanācariyo tumhāmhehi parāya catutthī chaṭṭhī savibhattiyā ‘‘sassaṃ’’ti (2-3-3) suttena amādesaṃ vidhāya ‘tumhaṃ amha’nti bahuvacanarūpāni sādheti… ekasmimpi attani guruādike ca gārava vasena bahuvacanarūpadassanatoti dassetumāha-tumhaṃ amha’ntiādi, tassāyuttattā ‘tamayutta’nti vatvā ayuttataṃ sādheti ‘evaṃ hi’ccādinā, imasmimpana satthe ekasmimpi sabbathā bahuvacana rūpasādhanakkamaṃ dassetuṃ ‘idha panā’tiādimāraddhaṃ.

咖伽延长老，针对你们的第十四、第十六节约（2-3-3）经典，断定“不应有‘sassaṃ’”的指令，以复数“tumhaṃ amha”类词表示……其意在于，在某处由尊师等身份和敬意所致，使用复数形态来表现，此即“tumhaṃ amha”句式，故而称为“tamayutta”，并以“evā hi”等言辞佐证，在此第七处开始使用“idha pana”等词汇，旨在示范全面使用复数之技巧。

232. Apā从 apā 起。

Nenāti nakārena, padasaññāvidhāya kavacanābhāvepīti pāṇini yānamiva syādityādyantānaṃ padasaññāvidhāyakassa suttassa abhāvepi, anvatthavasena padanti gayhamāne atippasaṅgopi siyāti āha-‘ruḷhiyāvātippasaṅgā bhāvo’ti, ākhyātaṃ sābyayakāraka visesanaṃ vākyanti keci, ekākhyātikaṃ vākyantyapare, taṃ sabbaṃ ekato saṅgahetvā ‘padasamūho vākya’nti vuttikārena vuttanti dassetumāha- ‘sābyaye’ccādi, ākhyātaṃ tyādyantamāhu, abyayamasaṅkhyaṃ, ākhyātaṃ sābyayaṃ sakārakaṃ savisesanañca vākyesaññaṃ bhavatītyattho, visesananti kārakavisesanassa kiriyā visesanassa ca sāmaññena gahaṇaṃ, sābyayaṃ-saddhiṃ vacati, sakārakaṃ odanaṃ pacati devadatto pacati, sakārakavisesanaṃ-muduṃ visadamodanampacati, dassanīyo devadatto pacati, sakiriyāvisesanaṃ- muduṃ pacati, mandaṃ pacati, padasamūho vākyanti vutte ayampi adhippāyavisesovasīyatīti vattumāha-vattu’miccādi, yatheccādinā anekākhyāti kampi guṇappadhānabhāve nopakārato vākyamekambhavati… pada samūho vākyanti vuttattāti vadati, yathā vākyanānattanti sambandho. Ihāpīti vattumicchitatthetyādopi.

『以否定词』者，以「不」字也。所谓「即便无规定词义之格位词尾」，即：即便无如波你尼文法中格位词尾等词形之规定词义的经文，若依字面意义理解「词」之概念，则将产生过度适用之失——故言『由约定俗成而防过度适用，动词形式即为其存在』。有人主张，句子乃动词连同不变词、因缘词、修饰词之总合；另有人主张，一句以一动词为准。注疏者将此诸说统摄归一，以『词之聚合即为句』作为注释者之立场，为示此意，故言「连同不变词」等。所谓动词，即以「第三身」等词尾结尾者；不变词，数量不定；动词连同不变词、连同因缘词、连同修饰词，即成为句子之定义——此乃其意也。「修饰词」者，乃统称因缘修饰词与动作修饰词也。「连同不变词」，即「偕同而说」也；「连同因缘词」，例如「天人煮饭」之「天人」是；「连同因缘词修饰词」，例如「天人煮软净米饭」是；「连同动作修饰词」，例如「软软地煮」、「慢慢地煮」是。既已言「词之聚合即为句」，为进一步说明其意趣之别，故又言「欲说」等。由「如」字等，即便具多个动词，若以主从关系而论，因助益之故亦成一句……此乃依「词之聚合即为句」之所说而言也，与「如句之差别」相连属。「此处亦」，乃欲言「于所欲说之义」等也。

233. Yonaṃyo 的词尾。

Higgahaṇe pañcamīhissāpi gahaṇambhaveyyāti sutte ‘apañcamyā’ti vuttaṃ, tumhehi puññaṃ pasutaṃ anappakanti gāthāpāde tumhehitiādisū tattā na voādeso, tumhe tiṭṭhatha nagareti pubbavākyato vākyantarattā ekavākyatā natthi, tumhe viya diya dissanti amhe viya dissantīti viggayha ‘disa-pekkhaṇe’ iccasmā ‘‘samānaññabhavantayādi tūpamānā disā kamme rīrikkhakā’’ti (5-43) kappaccaye ‘‘nate kānubandhanāgamesū’’ti (5-85) ettābhāve ‘‘syādisyādinekattha’’nti (3-1) samāse ca ‘ekatthatāyaṃ’’ti (2-119) vibhattilope ca ‘‘sabbādīnamā’’ti (3-86) ā ‘tumhādisāna’miccādi.

为摄取「除」字（hi）之故，恐连第五格的「除」字亦被摄入，故经文中特说「非第五格之」。在「汝等积累之功德甚多」等偈颂句中，「汝等」等词因此而不得转换为「汝等（vo）」之略形。「汝等站立于城中」，因与前句属不同语句，故无一句之关系。「如汝等所见，如我等所见」，分析此语，乃从词根「见——观视」，依经文「与相同者、与相仿者等比喻词，于名词所缘位置，使用『比较』词缀」（5-43），加上比较词缀；再依「在不接『不』音缀」（5-85）之规则，无此词缀；复依「格位词尾于同处义」（3-1）合成复合词；再依「在表一体之义时」（2-119）省略格位词尾；再依「『一切』等词改为长音」（3-86），得长音「a」——如「汝等之类」等。

235. Anvā随 anu 之后。

Pacchā ādeso anvādesoti gahite kathitānukathananti kathaṃ ñāyatīti āha- ‘pacchā kathanañca kathitāpekkhanti katvā’ti.

「后置换读为随后换读」——既已摄取此义，如何可知「后置之说法乃依前说而来」？故言：『将「后置之说法」理解为「依前所说而来」』也。

236. Sapu236. 与 sa 连接

Saha vijjamāno pubbo yassa so sapubbo.

『与……俱在』者，谓同时共存者。先者者，即先前者，故此谓“先者”也。

237. Naca237. 与 na 和 ca 连接

Aparamparayogappatipatyatthanti ‘gāmanagarānaṃ cenā’tiādinā vuttassa paramparayogassa aggahaṇatthaṃ.

所谓“前后相续持行”，即以『如果是在乡村与城镇之中』等语为起始而说的前后相续语句，此即为前后相续语句中的开端。

240. Nasā240. 与 na 和 sā 连接

Jaṭā assa atthīti jaṭilo, sova jaṭilako, jaṭilakāti ekatthe nidassitavisesavacanaṃ, māṇavakāti viya na sāmaññavacanaṃ, asatte sampatteti idaṃ ‘‘āmantaṇaṃ pubbamasantaṃ vā’’ti (2-239) suttassa sāmaññatā vuttaṃ, sāmaññavacanassa paṭisedhoti iminā visesavacane jaṭilakaiccatra ‘āmantaṇaṃ pubbamasantaṃ vā’’tīmassa pattindasseti, devadattādisāmaññavacaneti devadatto devadattasaddo ādi yassa, tañca taṃ sāmaññavacanañca, tasmiṃ devadattādisāmaññavacane māṇavake māṇavakasadde parabhūte sati, ubhinnampi asatteti iminā idaṃ dīpeti ‘‘devadattāti visesavacanattā paṭisedhābhāvā pubbaparānamubhinnampi ‘‘āmantaṇaṃ pubbamasantaṃ vā’’tīdaṃ pappotī’’ti.

“头发多者，即为多头发者”，称为“多头发”者，是指累计所示特殊词。此词并非法常用语，非如“学童”等平常用语。言“非真实之现”，此即是『邀请或以前曾邀请』经（二-239）所说之普通语，对普通语的否定。故在此特殊词“多头发”中，向《邀请或以前曾邀请》一语，指向之义同于“德瓦达特等普通语”，即德瓦达特、德瓦达特名称等之普通语。且在该“德瓦达特等普通语”中，若“学童”等语含有外来词义，则两者都为非真实。由此说明，“德瓦达特”一词，作为特殊词的否定性不存在，于“先前的邀请或邀请”此语两者皆同等显现。

Iti moggallānapañcikāṭīkāyaṃ sāratthavilāsiniyaṃ · 如是，在摩嘎剌那五书复注《义明》中

Dutiyakaṇḍavaṇṇanā niṭṭhitā. · 第二品解释完毕。