3. Tatiyakaṇḍavaṇṇanā · 3. Tatiyakaṇḍavaṇṇanā

209 段 · CSCD 巴利原典

3. Tatiyakaṇḍavaṇṇanā3. 第三品释义

1. Syādi1. 「syā」等

Yassātikamāvaṭṭhitassayoādiakkharasamudāyassa, kintanti āha- ‘ida’miccādi, idanti yathāvuttaṃ syādisamudāyarūpaṃ, avayavena viggaho samudāyo samāsattho, samudāye pavattā saddā avayavesupi vattantīti syādisaddo siādike avayavepi vattate, vidhiggahaṇañāyenāti ‘‘paccayaggahaṇe yasmā sa vihito tadādino tadantassa ca gahaṇa’’nti ñāyena. Syādi ante yassa taṃ syādyantaṃ. Nanu ca ‘‘syādisyādinekattha’’nti sāmaññena vuccamāne yaṃkiñci syādyantaṃ yenakenaci syādyantena sahekatthībhāvamarahati, tathāhi yathā gāmagatotiādo, tathā passa devadatte gāmaṃ, gato yaññadatto gurukulanti ādopi samāso tyāsaṅkiyāha-‘sāmaññena vuttepi’ccādi, yassa syādyantassayena syādyantena sambandho, tena syādyantena sahataṃ syādyantamekatthambhavatīti sambandhato viññāyati avasīyatīti yassātyādisvattho, tathā ca gāmagatotyatratthīmesa-maññamaññāpekkhālakkhaṇo sambandhotyekatthībhāvo, tatoyevetthāhu-

关于‘或然性’所立的条件及其组成之语音集合者，世尊说——‘此’、‘彼’等语，本为或然等的集合体形态，因组成部分而成整体，作为整体而立，且在组成部分之间亦起作用，故‘或然音’也作用于组成部分。此依建立条件之理，即‘因相关联而设立该条件及其相关事物的结合’之理而显。‘或然终（或然性终结）为何？’且于通行用语中，以‘或然+或然之始’为说，凡一或然终，与某或然终同义。比如“去村”，“至村”，“去”为或然终，“村”为所依托物，二者结合成为整体，相互依存，如此依关系而成统一意义，故得明。此时所谓村、去意即此处意义之统一体，是对互相依存与相对存在的特征及互补性的记号，所指同一相联系之意义。

Niyataṃ sādhanaṃ sādhye, kriyā niyatasādhanā;

限定的圆满依止即为圆满达成，实际行动恰因此而完成；

Sannidhānena metesaṃ , niyamo-yampakāsatīti.

借由此等的聚集，产生限定或已显现的行为；

Ayamettha attho ‘‘yato gāmamiccetaṃ sādhanaṃ sādhyaṃ kiriyaṃ taṃbyapadesajānanayogyamapekkhate gatoti, ato sādhanaṃ kāra kaṃ sādhye kiriyāya niyataṃ, yato ca kiriyā sayaṃ sādhanamapekkhate kiṃ gatoti, ato kiriyāpi niyataṃ sādhanametissāti niyatasādhanā hoti ayaṃ yathāvutto niyamo aññamaññāpekkhāvasena vattamāno etesaṃ sādhyasādhanānaṃ sannidhāna mattena aññamaññato pakāsatī’’ti. Passa devadatta gāmaṃ, gato yaññadatto gurukulaṃtyatra tu gāmanti sādhanaṃ passeti sādhyamapekkhate, gatoti gamanakiriyā tu gurukulamapekkhate, tato ca gāmagatānaṃ vākyantarāvayavānaṃ natthevāpekkhāti na bhavati samāso, sabbatthevamūhanīyaṃ, sambandho hi aññamaññāpekkhālakkhaṇo sambandhyantarato-navaṭṭhitaṃ nivattetvā visese niveseti, tathāca vuttaṃ–

这里所说义者，是指‘以去村此行为为圆满依止，因其为成事之所缘与因缘而作，故此依止应被肯定。又因行动本身依赖于自身所缘，因而行为亦应属限定依止。’依此言，即限定依止是互相依赖而存在的。居住于村落者，所依为村落，所成事为而行；这表明依止与成事（所缘物）关系紧密，若依止不存在，则相关语句无所依赖，便无集合完整之说。此因互相依赖的特性，关联由内而外回转，特殊着入，故说--

Tassa tvākaṅkhato bhede, yā pariplavamānatā;

“为其企及之分别，若水波动之状态，

Visese taṃ nivesento, sambandhovāvachindatīti.

以此特殊者作着，谓之关系不断裂。”

Bhede visese gāmantetaṃ sāmaññaṃ visesāpekkhaṃ ‘gāmamāsīsati, jahāti, gato’ti, tathā ‘gato gāmaṃ, vanaṃ, gurukula’nti vevamākaṅkhato-bhilasato tassa tu padhānapadassupasajjanapadassa ca yā pariplavamānatā anavaṭṭhitatā taṃ visese visiṭṭhe sambandhini nivesento patiṭṭhapento sambandhovānekappakāro kvaci sādhyasādhanabhāvalakkhaṇo kvaci pakativikārabhāvasabhāvo kvaci sassāmi sambandharūpo avachindati sambandhyantarato nivattetīti attho, yato-yamapekkhā vākyakāleyeva nirūpyate, tato yatthātthi padānamapekkhā, tattha samāsāvagamo, yatra tu natthi, tatra na bhavatītyanupadiṭṭho visayavibhāgo ñāyateti bhāvo, bāle abudhetu nissāya vicitto samāsavidhānalopādinānekappakāro paṭipattiyā sādhusaddaparijānanatthamupāyo sambhavati, paramatthato tu saddantarattā accantaṃ vākyasamāsānaṃ bhedo, na hi vākye diṭṭhapadāni samāse santi, tathā ca vuttaṃ–

对于『区别与特别』，即村落居民的『通常』有所不同之处，有依赖于特别事物的意思，如『村落居民存在、舍弃、离去』等，亦如『离去村落、森林、大族』等。此处所说，乃由所期待与所放弃的，及其主要词句与接近词句之间发生的波动状态与不稳固性，乃属区别的特别现象。此特别表现，从联系中显现而安立，或是与联系有关的多样作用；有时为可成不可成特点之标志，有时具堕落变异之性质，有时为亲密关系似物；它从联系内部退转返还。这即其义。因某些词句于语境中相互期待，故确定其义；若词句之间无相依，则无意义成立。如此定义的语义分野，乃为愚钝者因缺乏正知而不能明了，故为正确理解词语与语法组合之助缘。义理上，词句间的内在衔接，正由词语间本质上的联系和意义传递而成。语句整体构成差异，原理在此，而非语中所谓确定的单一词义。正如经中所言——

Bāle nissāyupāyo-yaṃ, vicitto paṭipattiyā;

愚钝者以依赖为修习之法，故又以因内心混乱而行为。

Bhedo vākyasamāsānaṃ, ccantaṃ saddantaraṃ yatoti.

此处所指之区别，乃为语句合成中的整体意义之区别。

Atoyevāti yato sāmaññena vuttepiyassayena sambandhotena saha tadekatthambhavatīti sambandhato viññāyatīti nāniṭṭhaṃ kiñcipīha hoti, atoyeva hetutoti attho. Byapekkhā sāmatthiyapariggahāyeti padānamaññoññākaṅkhā byapekkhā, sāva sā matthiyaṃ, tassa pariggahāya. Samatthavacanaṃ na katanti pāṇiniyehi viya ‘‘samattho padavidhī’’ti (pā, 2-1-1) samatthavacanaṃ na kataṃ. Samattho pada vidhīti paribhāsāyamayamattho ‘‘vidhīyate vidhi, padānaṃ vidhi padavidhisamāsādi, yokocīha satthe padavidhi,so samattho viggaha vākyatthābhidhāne (satti) veditabbo’’ti, tādisaparibhāsāya byāpārato tesaṃ ‘passa devadatta gāmaṃ, gato yaññadatto gurukulaṃ’ tyādo nāniṭṭhappatti, sāmatthiyañcettha dvidhātyupagamyate vākye byapekkhāvuttiyamekatthībhāvo ceti . Tattha paṭhamassa pariggahaṃ vacanamantarena paṭipādiya dutiyassa pariggahamidāni vacanena paṭipādayamāha- ‘ekatthī bhāvo’ccādi, ekatthībhāvo bhinnatthānaṃ sādhāraṇatthatāvasena pavattiviseso, vākye hi sādhāraṇatthatā natthi bhinnatthattā, atoyevettha bhedanibandhanā chaṭṭhyupajāyate ‘rañño puriso’ti, vuttiyantūbhayapadabyavacchinnatthābhidhānato sādhāraṇatthatā bhavati, idaṃ vuttaṃ hoti ‘‘samāse visesanaṃ visessamanupavīsati ekībhavati visesanaṃ, vākye tu visesanaṃ visessato visuṃyevā vatiṭṭhate’’ti. Dvandasamāsassa tu padānaṃ visesanavisessābhāvepi sakalapadatthappadhānattā ‘rañño go ca asso ca puriso cā’ti vākyato ‘rañño gavāssa purisā’ti samāsassa viseso ekatthī bhāvalakkhaṇo bhavatyeva, tathāhi tattha vākye bhinnatthanibandhana samuccayapaṭipādanāya casaddo payujjate, samāse tu nappayujjate, ekattha vacanenevāti ‘‘syādisyādinekattha’’ tyekatthavacaneneva, ekattībhāvoyeva bhavatīti seso, evakāro na vākye tathāhi dīpeti. Vākye kathanti āha- vākye’tiādi.

由此可知，所谓区别，是指同一意义因联系而统一；而这联系本身不能完全明确，故此为原因。所谓‘期待’，即为词语间相互依赖，是为了取得意义。此意不似巴尼尼法则中‘有能力之词类’之说，巴尼尼语法并未用此语。所谓期望，乃是『立法、词类立法、合成语法等』之含义，其实是对言语结构或语句含义的把握。在此语境下，即诸句如『看，德瓦达塔去村落，去雅尼亚达塔大族』等，若语不成立，则期待失效。故语句本身有两种依赖：词义之连带，及此句内的相互依赖。前者为单词义依赖，后者由句中语义维系统一。谓“一意”现象指的是一体意义之存在，此为语言意义之区别。此区别表现为不同的意义之普遍存在。语句中无共同意义，亦无异义；正因如此，区别处应起制约作用，如‘王人’之说。其说明两词分离，而出现语义联系的通用意义。经云：「合成中修饰词依附于所修饰词，导致单一意义；而修饰词在句中因被修饰而得显明」，此乃合成语义之理。对双重合成词而言，虽无词义相辅，但整体词义用意显著，如说‘王牛驴人’句，则该合成词之特性仍保持单一意义。然语句中则因词义之区分产生不同含义，并借此构成多义之用。合成语句中词汇补接不发生，单一词义得以维持，此为“一意”之理。故此不适合以句中强调词“若”等说明，其示“一意”现象，及“一体现象”之理。结论为句法谓语所表述。

Vākyeti viggahavākye, visesena gayhati ñāyatyaneneti vigga- ho , so ca taṃ vākyaṃ ceti viggahavākyaṃ, visesena vā gahaṇaṃ viggaho, tadatthaṃ vākyaṃ viggahavākyaṃ, tasmiṃ, kāyaṃ byāpekkhāti āha-‘bhedādilakkhaṇā’ti, ādisaddena saṃsagga bheda saṃsaggānañca gahaṇaṃ.

所谓语句，是指具有辨析意义的言语。‘辨析’即为把握义理，此即语句，而称之为辨析语句。谓此语句之覆盖范围，即涉及‘区别等特征’，此特征乃为词语间之接合与区别之覆摄。

Tattha sāntarehi sāmyantarehi ca byāvutti chedo, saṃvisesa sāmivisesānaṃ sambandho saṃsaggo, tadāha- ‘tathāhi’ccādinā, bhedako byāvattako, atthagahitoti kāraṇavasena bhedavādinā gahito, yadeccādinā saṃsaggavādino-dhippāyamāha yadā tūbhayampiccādinā ubhayavādino, abhimatoti ‘‘pākkaḍārāsamāso’’ccanena (2-1-3) pāṇininā icchito. Pākkaḍārāti ‘‘kaḍārā kammadhāraye’’ccanena (2-2-38) kaḍārāsaṃsaddanā pagevāti attho.

其中，断绝部分乃为停止，保持差别合成之联系，此联系与结合，谓为“如此”等词，分别指示区别与联合。区别论者为因差别起见而设合成，此中“如此”等词即为原因。若两方皆用“如此”等言，则为双方论者。其义为‘已确定的非矛盾关注点’，此为巴尼尼所欲求之理。所谓‘确定’者，意指‘行为领域中所择’之意。

‘Putha bhinno attho yesaṃ padānaṃ tāni puthagatthāni, vākye hi rañño puriso tettha rājasaddo rājatthameva vadati, purisasaddo purisatthameva, vuttiyantu rājapurisotettha rājasaddopi purisatthameva vadatīti dvinnamekatthībhāvo bhavati, aññoyevāvayavatthānvito samudāyattho pātubhavatīti tadapekkhāya cekatthībhāvo vuccate, jahamānasakatthavuttimabhyupagamma vuttaṃ- ‘visesanassa sakattha pariccāgene’ccādi, atoyeva paro codessati ‘nanu ce’ccādinā. Ekatthībhavanaṃ samasananti iminā ekatthanti samāsoti nātthantaranti dīpeti.

『父亲』一词所断定的意义，是指那些词语所包含的父亲含义。在句中，国王给人的称呼，在此语境中专指王国的称号；而称呼“人”的词，在此处特指人的意义。进一步推论，国王的称谓在这里也是就“人”的意义而言。于是便产生了双重统一义：有人认为是两个词意思合而为一，但另一种解释则以部分的相互依存以及从各个部分所产生的意义为依据，称之为三重统一义。关于使用“我”作为主语的说法，所引述的表达是“‘区别’一词用于这里的‘共聚’之中”等等，对该说法，另一方则用“不然的话”等语来反驳。所称的“统一意义之聚合”即是整体性的融合，而非分割，故以“合一”称之而非“分裂”。

Jahamānāni padāni sakatthaṃ yassaṃ (sā) tathā vuttā, nāccantāya jayātīti evammaññate ‘‘pariccāgamattamabhisandhāya jahamānasakatthaṃtyuccate, na tu sabbathā pariccāgoparopakārāya tassopādānato, sabbathā ca sakatthapariccāge paropakārāsampādanato-nupādānameva payojanābhāvā tassa siyā’’ti, thapati vaḍḍhatī. Atthanti rājasaddavāccaṃ. Accantapariccāgepi na doso… vākye diṭṭhassupasajjanassa vuttiyaṃ soyevāyantyanvayāvasāyato tadatthāva gatiyāti dassento āha- ‘atha ve’ccādi.

所谓‘我’所涵盖的诸词，乃指其在此处有此含义，不适用于其他地方，因此这种说法的意思在于：‘共聚’不是无处不在的放弃或抛弃，而是在每个具体共聚处为利益他人的目的而施行，故放弃乃针对该处的使用，不是普遍的放弃；由此便可知放弃的目的不是全然没有对他利益的取用。该义表经过阐明，可称为王者称谓的意义。即使在彻底放弃之际，同样无错……在句子中，若能恰当举例、引申解释，即将言说的意义完整维持，于此论旨显现其规律，故言而有“于是”等语。

Soyevāyantyajjhavasāyo-nvayo, soyevāyaṃ rājasaddo yo vākyatāle diṭṭhoti vohārīnamekattāvasāyenāsatyapi (rājasaddassa)tthe purisassa visesanambhavissatīti bhāvo, ettheva diṭṭhantamāha- ‘yathe’ccādi.

所谓“即将言说的目的和推论”，是指王者称谓所体现的句法和言义基准；即使该称谓不真实，但因用于个人的特殊意义而产生不同释义，因此才有言说。此处所举的例证即为“如是”等语，说明此理。

2. Asaṃ2. 「a」与「saṃ」

Abyayanti yadaññesaṃ pasiddhanti liṅgavacanabhedepi byayarahitattā upasagganipātānaṃ parehi abyayasaññākaraṇato abyayanti paresaṃ pasiddhaṃ, tesantvayaṃ samāso abyayatthapubbaṅgamattā anabyayaṃ abyayambhavatīti abyayībhāvo pasiddho, asaṅkhyassa sutattā tasseva vibhatyatthādayo visayabhāvena visesanānīti viññāyantītyāha- ‘asaṅkhye’ccādi, iminā nemesamāsatthāti dīpeti.

关于不变法（abyaya），是指一些词经常被认为在性别和语尾变化上保持不变，不会随词尾变化而变化；这些词被赋予不变性的特征，是基于前缀组合与助词联结中表现出来的不变状态。而不变义的产生则基于该合成词整体先于变化的本质，故认为不变是真实存在的。此处通过大量举例说明了不变性的意义与构成特点，意在显示“不变”之特征及其在语言学上的细微差异。

Tāvasaddassa kamavuttiyaṃ yo-ttho sampajjate tamāha- ‘vibhatya’ccādi, vibhatyatthe udāharitvāti vibhatyatthavisaye vattamānassāsaṅkhyassa itthisaddena samāsamadhitthīti uvāharitvā, niccayamāsāna maviggaho, asakapadaviggaho vā yutto, aññathā aniccatāpattītyāha- ‘niccasamāsattā’iccādi.

对于‘词素联合’的意义，举例说明其形成中的差异性，特别是在女性名词构成和现行词素叠加中存在的差别。论者通过‘分割’说法，指出了词素联合的形成表现出一定的规律，呼应了词素的自然一致性。若无此规律，应出现不连续的情况，故称其为‘恒常联合状态’。

Asakapadena anattaniyapadena aññapadena viggaho asakapadaviggaho, tena, ettha hi yathā kumbhassa samīpaṃtyaññapadavākye samīpa saddenupasaddavacanīyassa vuttattā upasaddo nappayujjate, yathā itthī sūti etthādhisaddavacanīyassā (dhā)ratthassa sattamiyā vuttattā nādhisaddoti ‘itthīsū’ti aññapadavākyaṃ vuttaṃ, kathāpavattāti tvādheyyo padassanaṃ, evaṃ sabbatthonneyaṃ, asakapadaviggahenātthova vutto,

所谓‘词素的分割与重新组合’，是指不同词素之间的关系，尤其是如同水罐附近的某词相近用法等现象，借此说明词素间的组合可以明显分离，但又能结合成具有不同含义的词句。在此通过有关‘女性’词尾和其他词素结合的具体例证，说明词素相互作用的复杂性。整体论旨表明，这一现象与词素的恒常联合形成密切相关，因而称之为词素联合状态。

Adhisaddassa pana puratovaṭṭhitassādhāre vattamānassa taṃsamānādhikaraṇena sattamyantenitthisaddena saha samāsoti dassetumāha-‘adhisaddo’ccādi.

但针对前置于动词基础上的属动基词，与女性主格的第三人称连用时，称为合成词，因此谓之「属动词」等。

Syādilopoti adhisaddato itthisaddato ca paresaṃ sattamī bahuvacanānaṃ lopoti attho. Atta (bhāva) sampattīti sarīrasampatti adhippetāti brahmasaddassa sarīraṃ atthoti āha- ‘brahmaṃ sarīranti, katthacī uttarapadatthappadhānattāvāsaṅkhyasamāsassa ‘sampannaṃ brahma’nti viggaho vutto.

『若有消失』者，指属动词的消失；『女性主格』者，指消失其它多数词汇的女性主格。『自性（存在）完成』，谓身体现象的成就；以佛教用语『身』指色法义，故称「色身」。曾经说过『色即是身』，但若论语尾『完成色』时，因上位数词语重音，都归于合成象征，故讲『圆满之色』之义。

Samāsavibhattiyāti samāsato uppannavibhattiyā, sakalo padesasakalo, pariggahāpekkhāti abhyupagamāpekkhāyāti attho, abhyupagamepi hi pariggahasaddo–

合成成分分解者，是指合成词内部生成的分解，分为整体部分和具体部分，而依据接受对象的不同，则含意为依据接受者。即便是接受者，合成词即是词语本身。

Sapathe parivāre ca, mūlābhyupagamesu ca;

曰：在言语的组合中和言语结尾时的根基上，

Ravimhi rāhugahite, dāresu ca pariggaho’’ti nighaṇṭu.

在太阳被障碍时，夜魇也有拘束，在木材等处亦有此拘束。——释义辞典

Sakalassa bhāvo sākalyaṃ-sakalasaddappavattinimittaṃ, tampana nissesa ggahaṇā puthu bhavatītyāha- ‘asesaggahaṇa’nti, tiṇānaṃ sākalyanti viggaho, tiṇasaddena hi tiṇasahitāni gahitāni, teneva vakkhati byatirekanaye- ‘taṃ sabbaṃ tiṇasahitamajjho- haratī’ti, satiṇamajjhoharatītetthādhippāyattha māha-‘yāvā’tiādi.

整体存在即是整体词汇的形成原因，但未被全部收摄时即为新成，是谓『非完全集摄』。例如稻草的整体，稻草语义下，所含各部分用稻草连接，且说道与区别相互排除，即谓全部稻草连于中间是禾稻之义，此处主意解说故称「诸谓」等。

Tiṇasaddo upalakkhaṇaṃ sesā-najjhohāriyānaṃ, tenāha ‘tiṇādikampī’ti. Pariggahāpekkhāyantabhūtassa gahaṇatthaṃ ‘‘abyayaṃ vibhattisamīpā’’disutte ‘sāgyadhīte’ti nipphādanatthamantavacana mudāhatampāṇininā, tampi sākalyeyevāharituṃ sāgyadhītetyūdāhaṭanti dassetuṃ ‘tato’tyādi vuttaṃ.

三种声音为标志，属于余余下牢者，因此称之为‘三等颤动’。此义为依附于把握之用的把握，为显说‘不灭的分解接近处’句中的‘可成就智’，此处用肯定说法加上修饰语以解除异议，亦用来整体表示，故作‘可成就智’之举例，且有‘于是’等词语揭示。

Tatoti yato sakalasakale na vattati, pariggahāpekkhāya samattiyā antato sakāsā sākalyaṃ na bhijjateti sambandho, samatthiyampi ante udāharaṇanti seso.

谓此是因为不在任何整体中变动，对于依附把握而成的把握，终结处不产生整体的结合，此结缘关系及其终结皆为例证。

Aggipariyantanti aggiattho gantho tādatthiyā aggi, sopariyanto-ssa ajjheyassāti aggipariyantaṃ, yattakassājjheyassa pariggaho, tassa aggi pariyanto, agginā pariyantabhūtena sahito sakaloti viggaho, aggino sākalyanti vā.

‘火的环绕’意为火的包裹，‘环绕’是因为火所包覆的缘故，‘所包覆’指把握某物，此把握是火，这被称为火的环绕，因火的环绕状态而联结称为整体，亦可称为火的整体。

Saddikānanti byākaraṇaññūnaṃ. Atthābhāveityatthaggahaṇaṃ itaretarābhāve dhammābhāve ca mā siyāti, atoyeva coccate ‘athetaretarābhāve’iccādi, itarasmiṃ itarassa abhāvo itaretarābhāvo, go asso na bhavatīti hi atthantarattaṃ nisedhīyate, na vatthubhāvo, brāhmaṇo na bhavatītyatrapibrāhmaṇattadhammo nisedhīyate, na vatthubhāvo, parattātiādinā vippaṭisedha visayamāha.

“声知者”指语法学者。‘无义性’解释为：把握其他各无，法亦无。如《无异他无义》等句，指他处某物不存在即为无义，譬如牛非马，不取消意义的存在，婆罗门非此处存在的婆罗门法，不所以无效，用‘他处不存在’等词反驳其误见。

Atikkamābhāvetī ettha atikkamāti pañcamiyā asamāsaniddesoti āha- ‘atikkamā’ti, na panuppannassa pacchāti iminā atikkamābhāvo nāma uppannassa pacchā abhāvoti dasseti.

“越过无”者，此处‘越过’为五处非相指示的例子，谓不是已成就者的追随者，此处‘越过无’指已成就之后无之显现。

Nittiṇanti uttarapadatthappadhāno-saṅkhyasamāso. Sampatisaddassa sāmaññavacanattepi idhādhippetaṃ kālaṃ dassetumāha- ‘upabhogasse’’ccādi, upabhogo kammasādhano lahupāvuraṇassa nāyamupabhogakāloti viggaho, (ati) lahupāvuraṇanti rūpasiddhīti dassetuṃ lahupāvuraṇassātiādi vuttiyaṃ vuttaṃ.

“持有”是指引导后义的词尾合成。用‘享用”等词即“使用”表示，意为此处所指时间。‘享用’是行为之助缘，非轻易消逝者的享用时间的解释，（‘轻易消逝’）为色的存在证，示为轻易消逝状态。

Yoggaṃ rūpanti viggahe anurūpaṃ, nanu cātra niccasamāsattāsapadaviggahena bhavitabbaṃtyāsaṅkiyāha-‘vicchāya’miccādi, anusaddena hi yoge vicchāyaṃ ‘‘anunā’’ti (2-10) dutiyā vidhīyate, vākyeyevāssa ca payogo nāññatreti vākyampi bhavatīti maññate. Sakikhīti etthāpi ‘‘akāle sakatthe’’ti (3-81) sahassa so.

应当分别观察相称的色相，然而此处并非恒常相续一贯连贯的分别而应生，故释者称其为『区别』。因着与之相应的分别，区别乃由『根据』而生，称为『依正分明』。（二至十节）第二义说到，句意即是它的同用，没有他意，视为句子成理。所謂『恰当』，此处亦云『不失时宜之合时合事』（三－八十一节），反复出现千次之意。

Sadiso kikhiyāti ettha kikhiyā pasiddhabhūtāya sādhiyassa sādhanabhāvena gahitāya sadhammattena koci sādhiyo sadisoti vuttoti kimidha sadiso appadhānaṃ tathā sati puppapadatthappadhānenāsaṅkhyasamāsena sakikhīti ettha na bhavitabbanti āha-‘nanuce’tyādi, kikhiyāti sambandhe chaṭṭhī, ettha pana sadisattassa kikhīyā-ppaṭibaddhattāppadhānattaṃ. Netadatthītiādinā yathāvuttaṃ codanaṃ pariharati.

“相似如同”说法，此处指的是通过相似而成就的“相应状态”，以实现法性同一为目的，任何法若能以此相应性得以成就，即谓为相似。此说指示并非因偶然出现，故以“不然”开头而非永恒；“相似”在第六义中有关联，此处则指相似的状态被约束此一特性。诸如“不因此义”等语，是应答前文所指之义而予以排除。

Yathā devadattoti ettha yadi samāso bhaveyya, devadattena sadiso yathādevadattanti bhaveyya, paṭisiddhattā pana (na) samāsoti, kikhīti makkaṭassābhidhānaṃ. Jeṭṭhānukkamenāti vuttattā anujeṭṭhanti tatiyantatā gamyate. Cakkena yugapadi sacakkaṃ.

如“德瓦达塔”，即若此为合成词，则应该是“与德瓦达塔相似”为义，实则未获认可为合成词。“kikhī”即猴名，按推序则“小中大”顺序第三意。对眼睛而言，双眼同时即是双眼。

4. Yāvāvadhāraṇe4. 「yāva」限定中

Amattānaṃ yattako paricchedo yāvāmattaṃ.

量之所限，即是断定的界限，凡量至此为止。

5. Payyapābahitiro purepacchāvāpañcamyā5. 「前后」等词与第五格（从格）连用

Pañcamyāti kasmā vuttaṃ nanu avuttepi tasmiṃ vakkhamānanayena pañcamyantattā pañcamyanteheva samāso viññāyatītyāsaṅkiyāha‘yadipi’ccādi. Tathāpiccādinā pariharati, hotu kāmaṃ ‘paripabbataṃ vijjotate’ti dutiyānisedhāya, aññatra kathanti āha ‘iha ce’tyādi.

“第五”意指何？虽未言明，但言及对“第五”定性或称谓的辩解，是指出“第五”确实为合成词。又以“虽然如此”的否定句予以排除。为使欲望“成就山岳”之意可成立，故以第二否定提出，另无他义，则有“若在此”之语开头。

Ācattāro vāti āsaddo vākye, saraṇe vā, gāmo bahi tiṭṭhatītyattho, purato gāmampassāti vadanto puretyatthappaghānoyanniddeso, nasarūpappadhānoti dasseti, abhimukhe gāmampassātyattho. Avuttānametānyupalakkhaṇāni, tasmā ‘tiro gāmampassā’tipi vuttaṃ hoti, tiriyato gāmampassa, pacchato gāmampassāti attho.

“阿查塔罗”意即表法非平和侍者等言语，指立足外村庄，将之视为村前方之意。又谓前头即能视察到村庄，表明前进之方向。由此可见，“番村视察”之意，为“从后方视察村庄”。未提及者乃此类观察过程，故称为“从外侧视察村庄”。

Apasaddayoge niccapañcantassa vikappena samāsavidhānāvābhavanenodāharaṇaṃ dinnaṃ (ettha) pañcamyāti payojanābhāvepi aññadatthaṃ kariyamānamihāpyatthavantaṃ hoti.

在此教法中，因常有五种烦恼情势及忧患的变化，故所举例证虽未专为此处而作，但因缺乏别的用途，亦得视为在此具有意义。

6. Samī6. 近旁（表示接近之意）

‘‘Anu yaṃ samayā’’ti (2-1-15) ca ‘‘yassa cāyāmo’’ti (2-1-16) ca pāṇinino vacanadvayaṃ, ayametesamattho ‘‘yassa samayā samīpavācī anusaddo, tena saha samassateti ca, anu yassāyāmavācī, tena syādyantena saha samassate’’ti ca. Vatthuto tu sāmīpyāyāmavantānamaniddesepi sāmatthiyā tadākkhepoti dassento āha-‘samīpāyāmāna’miccādi.

《某一时刻》及《其努力者》这两句经文中的动词用法，这两句的意义是“以某时刻或同时在场的近侧说话者为准，则与其相随的所有说话者都包括在内；若以某人讲话为准，则与其相随的结论也包括在内”。经文中专指近处情况，因此这里略去说明，称之为“临近时刻的……”等说法。

Sambandhittāti sambandhisaddā sakatthamiva niyatapaṭiyoginamākkhapanti… tena vinā tesaṃ sakatthābhāvā. Āyāmo dīghatā, ‘‘yassa samīpāyāmesvanu’’ti yathāvuttasuttadvayamākkhepenupadisati, vanassa sāmipyamanuvanaṃ, ‘‘asaṅkhyaṃ vibhattisampattisamīpa’’ icceva (3-2) siddhepuna samīpaggahaṇaṃ vikappatthaṃ, tena vanassānuti vākyenāpi bhavitabbaṃ.

所谓关联，是指关联字在语境中与相关成分相配合，若无此配合就不会成立。这里所说“努力”乃是时长，正如所引两部经文中说明的“近侧努力”等，指的是与森林的接近。此处引用“无数分布聚合之近侧”之义，依经文可成立临近接近的关系。对此亦可援用同义语表述。

Gaṅgāya āyāmo anugaṅgaṃ, bhāgavuttikāro ‘‘lakkhaṇene’’ti vattate. Yassāyāmavācī anu, tena lakkhaṇena samassate anugaṅgaṃ bārāṇasī, gaṅgāya lakkhaṇabhūtāya pasiddhāyāmaguṇāya bārāṇasī lakkhīyate yāvāyatāyāmā gaṅgā tāvāyampīti sabhāvato tūpamānopameyyabhāvo samāse patīyate gaṅgā viya dīghā’’ti lakkhiyalakkhaṇabhāvaṃ vaṇṇeti. Evaṃ sati bārāṇasīti paṭhamā nopapajjateti maññamāno āha-‘gaṅgāyā mena yuttā ‘‘tyādi. Anugaṅgaṃ bārāṇasiyāti bārāṇasiyā gaṅgāyāmo lakkhaṇanti attho.

在恒河附近，‘努力’意指后随流。佛说者注释曰：“以特征而言”，某一近侧讲话者后随的以其特征为依据，于巴拉那西恒河上得知其显著美德，故称为巴拉那西。这种说明如比喻长于恒河，恒河即如其等。此为“有特征之恒河”之说法。如此，则称巴拉那西为首而无其他，认为“前述于恒河相合，即后随巴拉那西”，即“巴拉那西即恒河之努力”之意。

7. Tiṭṭha7. 站立

Akatasamāsācāti anena iminā katasamāsataṃ dīpeti, tiṭṭhantīti idaṃntappaccayantassātthapadanti dassetumāha-‘‘ntokattari vattamāne’’ticcādi, (5-64) āyatītīmassāttapadaṃ āyantīti, pumbhāvābhāvo nīpātanā, akāro ca nipātanā ‘‘gotva catthe cā lope’’tyatra (3-46) ‘nāññāsaṅkhyatthesū’tyanuvattanato.

“未作合成者”由此称谓，指未形成合成语的词，含义是存在独立意义。又谓此谓词意义即“在使用末声母-n-t-k之间之语”，此类音韵变化导致语义不完整，见相关条目。此处据其音节结构分析，谓无生物性质，属于语尾加成，谓“有语义未附完整者”，依照相关用例推泛。

Lūnayavādīnamettha nipātanā kālepi napuṃsakaliṅgattaṃ, saṃhaṭāyavā yasmiṃ kāle saṃhaṭayavaṃ, ummattagaṅganti saññāyamaññapadatthe vādhikārepi niccasamāso, na hi vākyaṃ saññāti, ādisaddena‘samassa sobhanattaṃ susama’miccādīnañca saṅgaho, pabhāvanaṃ pakāsanaṃ.

在这里语尾加成之时机及其对词性无别，且与构成时代群有关。本处所引所谓狂乱恒河，乃补助凭证于表述中，视为常用附加成分。毕竟语句表达非纯符号，初声字组合“不能合时平稳”“漂亮”“优秀”构成等，乃归入集合、显现、突出之意。

8. Ore8. 此岸

Oraṃ gaṅgāya, pāraṃ yamunāyāti samāse kate nipātanā ekāro, teneva vuttiyaṃ vuttaṃ ‘ekārantattaṃ nipātanato’ti, vuttivikappanatthatoti vuttiyā vikappo attho yassāti viggaho.

『Oraṃ gaṅgāya』『pāraṃ yamunāyā』合成一词为复合词，意为「在恒河之岸对岸的亚穆纳河之处」。对这一复合词的解释和变形，称之为『ekārantattaṃ nipātanato』（同一词尾变化引发的现象）。这里指涉及同一词尾变化所产生的语法变化现象，称为变音（vuttiyā vikappo），即此处解释即为该变音的意义分析。

10. Amā10. 生的

Socekatthībhāvo visiṭṭho-bhimatoti sambandho, muhuttanti accantasaṃyoge dutiyā, pādisamāsaṃ katvāti āsaddassa harasaddena vuttisaddena kiriyākhyāpyateti asatyupasecanādikiriyāyaṃ saṅkhārakaṃ saṅkhāriyaṃ vā na bhavati, atthiceha tadubhayaṃ, tato tesaṃ sambhavāyeva samāsantobhūtakiriyā gamyateti maññate, tathāhi dadhibhojanaṃtyādo vutte adhyādino saṅkhārakattaṃ bhojanādino ca saṅkhāriyattaṃ patīyate, na copasekādimantarena saṅkhāriyasaṅkhārakabhāvo-tthīti sāmatthiyāyevupasekādippatīti.

『Socekatthībhāvo』为依附关系，意味着「主次关系相通」；『visiṭṭho-bhimato』说明这是「相关联」的意思。『muhuttanti accantasaṃyoge dutiyā』指「暂时的、紧密结合的第二种情况」。所谓『pādisamāsaṃ katvā』，在复合词中加上分母部分后，借由非账、气息音之变形成表达。此处指出不是真正的附着动作，也非产生于附着动作的造作、变化，故即为两者意义重叠大小而不产生附着动作。由此这些现象被认为是实际产生合成动作的复合词，这就如『dadhibhojanaṃtyādo』所例，说明学术术语中，如「奶酪饭食之遗留」中根本含有造作之义及饭食之行为义，而非由附着等中介行为产生。总之，此处强调并非由下文所指的附着等行为而来，乃至言其义理上不包含附着行为。

Tadapekkhāyāti gammamānopasecanādikiriyāpekkhāya. Pāṇiniyehi atthena ‘etassida’nti atthe niccasamāso-bhimato sabbaliṅgatā ca, tathā vacanābhāvamiha manasikatvā ‘katha’miccādinā vutti yaṃvuttaṃcodakavacanamāharitvā tatthādhippāyaṃvivarati ‘evamaññate’ccādinā, vidhānaṃ katanti evamaññateti sambandho, tattheccādinā añña padatthe bhavissatītyetthādhippāyaṃ vivaranto niccasamāsataṃ sabbaliṅgatañca paṭipādayati, vākyanivattisiddhāyevāti.

『Tadapekkhāyāti』解释为随附现行之依赖，即是以往按现行语法的依存关联为前提。师释中引自帕尼尼法典，指『etassida』即针对该词义存在固定且普遍的组合方式和法律规定。同样，就原义中无语气词缺乏，在此考虑『katha』此类的语气用词所引发的解释。解释以表明所谓规则的适用和意向，要旨是围绕固定规则及上下文条件而展现的构成关系，依次论证并说明该规则的稳定存在和无矛盾证明的性质。

Atthasaddenāvagatatthatāya etassāti vattumayuttanti ‘etassa attho’ti vākyanivatti siddhāyeva, kathañcipi catutthyantā bhinnatthassa samāse katepi tattha virodhamāha- ‘catutthyantasse’tyādi.

为了说明意义与表达的关系，特别指出固定意义组合法的确定性，援引特定语句中出现的句法结构和意义矛盾的情况。例如即使在逻辑上与第四格不同意义的组合也被否认，表明这里的句态组合是必然存在且正确无误的。

Vacanampīti ‘‘atthena niccasamāso sabbaliṅgatāca’’iti (3-1-36) vākyakārena patiṭṭhitavacanampi, pāṇinīyānaṃ ‘etassa ida’nti atthe samāse kate yo-ttho sampajjati, aññatthasamāsepi soyevatthoti dasseti ‘yo’ iccādinā, anupādāparinibbānanimittaṃ vāyāmoccādinā yojetabbaṃ… taṃnimittattā vāyāmādīnaṃ, tesaṃ kathādīnanti ettha tesaṃ vāyāmādīnanti vattabbaṃ… vāyāmotyādinā vuttattā so ca tannimittaṃ hoteva, ayametthādhippāyo ‘‘etassa idanti vākye atthena samāse sabbaliṅgatā ca ‘etadattho etadatthā etadattha’nti vāyāmādayo ca samāsatthā honti, etaṃ anupādāparinibbānamattho payojanametassa etissā etassāti aññapadatthepi esaṃ padānaṃ soyevatthoti nātthabhedo’’ti.

『vacanampīti』指依据典籍（如〈帕尼尼法典〉第3-1-36节）中『意义确定且具有所有标志』的句法规律，以及与词语固定组合相关的表达现象。阐明合成词中出自帕尼尼文法的例示，即对该复合内容产生的合成词义进行说明。此外，指出存在与意义表达相关的消解和统一过程，包括保持不变性的变换和语义内涵，表明合成词规则无“本质上的差异”，都是统一性地表现。

Idañca ‘‘avippaṭisāratthāni kho ānandaṃ kusalāni, avippaṭisāro pāmojjatthāya…pe… vimuttiñāṇadassanaṃ anupādāparinibbānatthāya etadattho vāyāmo etadatthā kathā etadatthā mantanā etadatthaṃ sotāvadhāna’’ntiādi (tikaṅguttara, ānandavagga) pāḷiṃ nissāya vuttaṃ.

此处援引《提迦吴陀罗》《阿难波罗》篇，说明『avippaṭisāratthāni』意为没有间断的善法。其义包括善法之连续，旨在令阿难达获得具足的解脱智慧与无附着灭尽之识见。阐述修习的努力、议论和听闻觉悟的具体内涵，进一步补充此处语义体现的是无附着灭尽（anupādāparinibbāna）的意义，表明该释义所依的典籍内容及内涵。

Pāṇiniyehi ‘‘kattukaraṇe kitantena bahula’’nti (2-1-32) kitantena tatiyāsamāsavidhānā tattheva bahulaggahaṇena ‘gāmaniggatā’dīsu samāso vutto, tenetthāntodāharaṇānaṃ dvinnamadhikattaṃ, samāsābhāvo-bhimatoti pāṇinīyehi ‘‘pūraṇaguṇasuhitatthasadabyayatabbasamānādhikaraṇene’’ti (2-2-11) sutte guṇa itivacanenābhimato, saditi saññā tesaṃ ntamānānaṃ.

《巴尼尼法》中言“在制造动作时应采用第三类词尾变化”（2-1-32），此处即指第三类词尾变化法则，正是在此教法中，从大量收集的用法，如“村里来的人”等合成词即被称为合成，因而举出多个例证。关于合成不存在的观点，《巴尼尼法》中说“应以充实品质、善意义，不宜轻率废弃的相同用法场所”为准（2-2-11），此经文以“品质”一词为中心，指向“已有相同认识的词意形式”。

So kathanti iha ‘bhāvatittatthehī’ti bhāvappaccayanteneva samāsapaṭisedhavidhānā ‘brāhmaṇassa sukkā’ iccādo so samā sappaṭisedho kathaṃ sijjhatīti attho.

诠释者说，此处所说“由意念所涵”的，是指依赖于意识现象的合成否定法。在“婆罗门的肌肤”这句中，取此合成为否定，此理怎么成立呢？

Guṇattaniyevāti guṇasabhāve eva, abhimatoti vāttikakārassābhimato ‘‘tadavaṭṭhehi ca guṇehī’’ti, tasaddenāssa guṇassa parāmāso tasmiṃyeva guṇe avatiṭṭhantīti tadavaṭṭhā, guṇeyeva guṇātiṭṭhanti na kadācipi soyamityabhedā dabbavuttayo sukkādayo viya te tadavaṭṭhā guṇā gandhādayo, tadavaṭṭhitehi guṇehi chaṭṭhī samassateti vattabbanti attho.

“品质也同理”，是说必须在品质的本质上理解。注释者认为“在那时刻品质足以成立”，此语的意义是指“该词义中的品质概念已稳定存在”，称为“那时刻”。品质中存在的“品质”即是存在于该品质之内的品质，此中不是任何其他的区分。此类似“肌肤”等现象是那个时刻的品质，即许多如气味等附属性质在那个时刻的品质里整体存在，借此说明此理。

Ābhimatoti ‘‘pūraṇā’’disutte abyayaggahaṇena, devadattassāti chaṭṭhiyā gurumhi sāpekkhattepi gurusaddassa sambandhisaddattā sakatthe viya vuttiyaṃ byapekkhā-yāhānito vuttisabbhāvaṃ vacanantarena sādhetumāha- ‘tathācāhū’ti.

“认可”即《充实品》经中“完整”等词，由非变词构成。在“Devadatta”这一词中，即使此称谓在第六位置有相对位置关系，仍由基本的连缀词构成，带有约束条件，此理由语句间接表达，因此有“tathācāhū”（是如此说的）之说。

Sātthevāti sakatthe viya, assāti sambandhisaddassa, sāmatthiyaṃ gamakattañcatthīti padānamaññoññāpekkhālakkhaṇaṃ sāmatthiyaṃ sāmatthiyābhāvepi viggahavākyatthassa gamakattaṃ vā atthīti attho, guruno kulaṃ dāsassa bhariyāti viggaho, athātra brāhmaṇassa ucce’iccādo sāmatthiyaṃ gamakattaṃ vā natthīti kuto-vasitaṃ, yena tadābhāvātra samāsābhāvo vaṇṇīyateccāha-‘sāmatthyādinotvi’ccādi.

“Sāttheva”是指“如‘位于第六格’”的意思。“assa”指的是连缀词中相关词，依赖语义的流动性与对词汇序列的期待。多字组合的特征是，由此“流动性能”决定，否定连缀词的语义或逻辑预设。对于“师父的家族是仆人的妻子”这类修辞的理解，在此处为婆罗门的上位否定，不能被接受。因而指出在该理中不存在“流动性”等概念，借以表明此处合成不存在的原因，故称“sāmatthyādinotvi”等。

Samāsābhāvo-bhimatoti ‘‘pūraṇā’’disutte samānādhikarassāpi upādānato. Sehīti attaniyehi, nābhimatoti ‘‘cayuttehi sehi asamāsitehi chaṭṭhīsamāsappaṭisedhovattabbo’’ (vā) tyanena, puthagatthatāya miccassavivaraṇaṃ gavādīnamasamāseti, evamassādīnaṃ samāsenālanti sambandho.

所谓“否定合成不存在”的观点，在《充实品》等经中，依附于同一语法基础。意谓于他义即不同位置及未安置词汇中不肯定“应否定第六位置的合成”，由此产生一般的词序误解，类似误认牛等动物未加组合的歧义。如此看来，合成与否存在语义联系。

Yogīnanti itarītarayogīnaṃ, anenetaretarayogacatthasamāsaṃ vadati. Vuttihotītyassa vivaraṇaṃ chaṭṭhīsamāso bhavatīti, ekatthībhāveiccassa vivaraṇaṃ gavādīnañca catthasamāse satīti.

瑜伽行者，谓诸种多样的瑜伽者，此外又说各种瑜伽法的合成。此说为讲述，第六合成也即注释，合一义上即为讲释，牛群等众所共有的合成义。

Ruḷhittāti samāsasseva kīḷāvācakattena jīvikāya ca paccāya kattena pasiddhattā, na vākyassāti ‘uddālapupphabhañjikā’tyādo ruḷhīvasena niccasamāso bhavissatīti tatra kiṃ vacaneneti maññate, sarasi ruḷhanti viggaho.

“Ruḷhitta”亦即合成词，借寓意戏谑或因缘所成之意，非谓语句中“uccālapupphabhañjikā”等类常用合成词。若问此中言辞为何不定，意在示为破译根本。

Ayampana amādisamāso kammadhārayadigusamāsāti sabbepi paresaṃ tappurisasadisattā tappurisā, yathā hi tassa puriso tappurisoti uttarapadatthappadhāno, tathā te siyuṃ, saṅkhyāpubbatta napuṃsakattasaṅkhātehi dvīhi lakkhaṇehi gacchati pavattatītidigu.

此又称“非起合成”是以行为承担的长合成，泛指一切诸他者所具有的雄者命体。譬如某人被称为雄者，是以上足重点为标志，此等众生数相交叉，以双重特征增长扩展。

11. Vise11. 进入

Kintaṃ visesana micchāha-‘yami’ccādi, yaṃ avatthāpayati taṃ vuccatīti sambandho, kintaṃ visessamiccāha-‘yadaneke’ccādi, yaṃ avatthā pīyate tamabhidhīyateti sambandho, nanvekatthenetyuccamāne visesseneti kathamavagamyate, yato evaṃ vivaritavā tyāsaṅkiyāha- ‘yadipi’ccādi.

“缄字”误用之关联名词如“yami”等，有其所指；“复数缄字”如“yadaneke”等，亦指所言之义。但若擅自以单一义解读则非准确解读，故此需如“yadipi”等词详加阐释，不致误会。

Sambandhisaddattāti evaṃ maññate ‘‘sambandhisaddā sakatthamiva niyatampaṭi-yoginamākkhipanti… tena vinā tesaṃ sakatthassāsambhavāti, vivaritavāti vivarittha, ekatthenetīmassa samānādhikaraṇena saha samāso hotīti evaṃ sājjhāhāro attho veditabbo, atthasaddassānekatthattā viseseti ‘attho abhidheyyo’ti. Kathaṃ tenattho vuccatītyāha- ‘adhikarīyati’ccādi.

所谓“关系名词”，意谓此类词彷如紧密契合连接事物，在此无之则联系不能成立。故“阐释”曰：基于单一共同所辖，合成才能成就连结。意义上须辨明真义，谓“意义为所说明之义”。于是“意义如何曰”则称为“适用”。

Visessassa samānādhikaraṇattañca visesanāpekkhanti sambandho. Visessasaddassa visesanena saha samānādhikaraṇattaṃ visesana saddāpekkhanti evamettha attho daṭṭhabbo, tattha kāraṇamāha- ‘sambandhā’ti, adhikaraṇassa samānattaṃ nāma bhinnānaṃ sambandhīnaṃ bhavati, sambandhino ca sambandhamantarena na hontī ti visesanavisessānaṃ sambandho viññāyate, evaṃ viññātā tasmā sambandhāti attho.

修饰词的共同所辖与修饰依靠的关系称为“关系”。修饰名词与修饰语的共同所辖，修饰语名词与关系之依托，均称义有所依托。谓关系名词主要是差异关系的统一，不同时属于关系的诸对象则无联系，故认知此即称为“关系”。

Saddabyatirekena hettha atthānaṃ visesanavisessabhāvo na sambhavati, tathā hi ‘nīlamuppala’nti pañca vatthūni sannihitāni nīlanti nīlattaṃ guṇasāmaññaṃ, nīlo guṇo, tadādhāro dabbanti tīṇi, uppalanti uppalattaṃ uppalajāti, dabbañca tannissayoti dve.

仅凭声音彼此不同之差别，在此不生起某一特定事物区分差别的本质。譬如蓝色的莲花，乃由五种物质共聚而成，彼五种物质皆呈蓝色，是蓝色的性质。蓝色乃性质，莲花则以蓝色为其基础而显现。莲花即由蓝色产生，莲花亦依赖蓝色存在，此即二者关系。

Tattha uppalajāti guṇajātīnaṃ tāva na sambhavati visesanavisessabhāvo jātiyā nigguṇattā, nīlattassa ca nīlaguṇe samavāyino, uppalattassa ca uppaladabbe samavāyino samānādhikaraṇattampi natthi, uppalajātiyā nīlassa ca guṇassa atthi samānādhikaraṇattaṃ… nīla muppalanti pavattinimittānaṃ uppalajātinīlaguṇānamekamadhi karaṇaṃnissayoti, visesana visessabhāvo tu natthi jātiyā anīlattā, guṇadabbānantu sambhavativisesanavisessattaṃ dabbassānekaguṇattā, samānantu tesamparamadhikaraṇaṃ tatiyaṃ natthi, yena samānādhikaraṇattaṃ siyā, evaṃ nīladabba uppaladabbānampi aññamaññaparihārena vattumicchitānaṃ na visesana visessabhāvo, nāpi samānādhikaraṇattaṃ, kasmā aññamaññāsambandhato apekkhābhāvato, vuttapaṭipakkhato pana vakkhamānanayena saddānameva sāmānādhikaraṇyaṃ visesanavisessattañca veditabbaṃ, tenevāha-‘atoyeve’ccādi.

于此，莲花由性质与类生成，但不会产生特殊差别的本质；因而，蓝色与蓝色性质相依共存，莲花与莲花基础亦相依共存，但不存在莲花与蓝色性质间相同场所。蓝色性质具相同所属之处，但莲花并不具此。蓝色莲花乃众因缘中蓝色性质与莲花基础结合而显现为一。非因类别不同而产生差别本质。性质与基础本因相异，莲花与蓝色性质亦无相同所属场所，也不能同一归属。故蓝色与莲花基础之间互不相容，彼此不依赖。因彼彼间无相互依存关系，引出生灭事物间也无共同属类。论他物之间语音名相同，亦应了解其属类不同与差别性质。此义由“此即如是”等语所陈述。

Atoyevāti yato visessassa samānādhikaraṇattaṃ visesanāpekkhaṃ, atoyeva hetutoti attho, bhinnanimittappa yuttānamevāti sāmaññena nīlaguṇādhāre dabbe guṇeyeva vā nīlasaddassa, uppalasaddassa ca sāmaññena guṇavati dabbe vattamānattā aññamaññesu bhinnesu saddappavattiyā kāraṇesu payuttānaṃ saddānameva .

“因此”指因差别事物缺相同所属而彼此依存，正因其依存故称“原因”。“差异可谓因”，根据彼理，蓝色性质为基础，性质归属语言统一，蓝色之音与莲花之音因性质稳定相同，则二者虽异，音声却依属于相同语义。

Samānādhikaraṇattanti nīluppalasaddānaṃ visuṃvisuṃ yoge visiṭṭhadabba vācittassāsambhavā, nīlañca taṃ uppalaṃ ceti sāmānādhikaraṇye sannipatite sati sambhavā evaṃ tattha visiṭṭhe vatthumhi pavattānaṃ tesaṃ samānatthatā, evakārena byavacchinnamatthaṃ dassetumāha-‘natvabhinne’ccādi.

所谓同一所属，是指蓝色莲花等众合因缘于其所分别客体、性质语义中，蓝色与莲花的结合使语言得以发生区分意义。蓝色即莲花，因二者聚合得以生起。此为存在真实，若因不同而彼此分断，则无成立。故以“非他异”等语明此理。

Nanucetyādi codyaṃ, sīsampātīti sīsapā rukkhaviseso, nayida mevamiccādi parihāro.

“Nanucetiyādi”为斥问，举“sīsampāti”为例。其意为头部与树叶特有性质，否定混同，以示为差别物。此为否定词用例说明。

Atha tuccateiccādinā parassa vacanāvakāsamāsaṅkate, visesavuttīti phalassa rukkhassa ca sāmaññasaddattā bhāvena visese vutti, imesanti sīsapādīnaṃ na samodhāritāti na nicchitā, sāmaññavuttiyeva samodhāritāti adhippāyo, avasitā nicchitā vutti yesaṃ sīsapādīnaṃ te avasitavuttayo, payatanaṃ vinā tadā pappoti cāti sambandho, payatananti ‘sāmatthiyaladdhepivisesse’tivacanaṃ. Tañcanatthiccādi parihāro, sarūpamattakathanāyāti vuttatthānampi sarūpamattakathanāya ‘pūpe bahū ānaye’ti yathā, evaṃ jātīyakanti sarūpakathanappakārayuttaṃ. Upasaṃharamāha-‘tadeva’miccādi, nipātasamudāyovāyaṃ vuttena pakārenetyassa atthe vattate.

尔时，就“tuccatei”等语句中他人言辞的契机，解释所谓区别谓果实与树叶同为普通名称之关系。此种用法未被共同认定，惟由共同含义约定，其意涵为：头与脚等词未必具确定指向，而在共同义指称中得到承认。若未有此约定则不成立。故谓“约定”即约定化之言辞。此理在诸多隐喻比喻中有说明，如言「花多送血」，亦属同类，反映语言约定习惯之性质。结论指向“正是此物”等定律，此处置之使语句通达。

Aññatarasambhavepi tannivattiyā vacanasabbhāvaṃ dassetumāha- ‘athapi’ccādi, aññatarasambhavepīti visesanassa visessassa vā sambhavepi, yatrapyubhinnamatthi visesanavisessabhāvasambhavo tatthapitāva bahulaṃvacanatova nivatti hoti, kimpanā-ññatarasambhaveti dassetumāha-‘yathā puṇṇo’iccādi, ettha pana aññepi puṇṇanāmakā santīti byabhicārasambhavā ubhinnampi visesanavisessabhāvasambhave bahulaṃvacanameva samāsaṃ nivatteti, evaṃ vidhepīti aññatarasambhavepi, na kevalaṃ visesanavisessabhāvasambhave, atha kho evaṃ vidhepyañña tarasambhavepityavisaddassa attho.

即使有特殊的发生，由于该特殊之故要论述言说本质，故云‘即便如此’等；所谓特殊发生，是指某差异与特别的情况俱存，虽然存在差别之别与特别之特别的情形，因而此处多用词语回转，譬如‘怎样才完整’等，意欲显示非止此一‘完整’之名存在，亦有他种名为完整者，因此特殊之发生，是兼具多重特别与差异特别的状态，故多用词语回转，依法如此解说特殊的发生，不仅限定于差别特别的发生，否则意义不清。

Yajjevamiccādi paccekaṃ visesanavisessabhāve sati aniṭṭhā pādanacodanā, paccekaṃ visesanaṃ siyā ubhinnampi visesanattā, tattha dosamāha-‘visessassaca pubbanipāto’ti, co-vadhāraṇe, vattabbantarasamuccaye vā, kutoccāha- ‘nāggahite’ccādi, iti kāraṇe, ato kimaniṭṭhamāyāta miccāha- ‘uppalanīlantipi siyā’ti, itthañcarahi kintyāha- ‘nīluppalanti ce’ccādi. Parihāramāha-‘nesadoso’ccādi, upapattyantaramāha- ‘atha ce’ccādi.

譬如‘此地此时’等单一差别特别存在尚未确定，仅能指示单一差别，即特殊之差别，故谓‘差别者先言’。此外，同述相续、回合纠缠时，称‘未摆脱’如‘未收敛’等为因，故不确定时采用诸如‘蓝莲花若有’等语表述。为解脱有害义，语出‘非这种病’等，若再生，此则敷陈性的表述。

Aññamaññānupakārittāti aññamaññassa visesanavisessatte nānupakārittā sappadhānattāti attho, atha dvinnampi appadhānattaṃ kasmā na siyā tyāha- ‘appadhānattepi’ccādi, sakasakappadhānāpekkhāvantānanti sakesake padhāne attani apekkhāvantānaṃ. Atha kuto dabbasseva padhānattamasitaṃ, na tu guṇassetyāsaṅkiya ñāyamupanissayati ‘atha ce’tyādinā. Chāgotyajo vuccate, taṃ setavaṇṇamālabhetha māreyya, phusanaṃ vā kareyyāti attho, āpubbo labhi hi māraṇe phusane ca vattate, desanāyanti vedavākyeti attho, kuto chāgato-ñño nālabbhateccāha- ‘na hi’ccādi.

所谓彼此互相帮助，意指彼此差别特别之不互助，即彼此朴实相辅。既言两者皆不互助，何故仍言‘亦不助者’呢？乃谓各自各依赖其所在。何由认识独立目下的相辅缺失？未以‘如是则若’等开头的缘起文。解说者谓‘舍弃波动’，若此则之意，意在指出此由初因受持鉴别，谓‘说法诸句’从经验中正意义上得出，因知未舍即不得等。

Chāgābhāveti setaguṇayuttassa chāgassābhāve, piṭṭhapiṇḍimālabbhāti setaguṇayogena viṭṭhapiṇḍiṃ ālambha, na ca nālambhate tasmā guṇo appadhānanti ajjhāharitabbaṃ.

所谓废除指具德者的缺失，称无此对德，此为依托色体之失。故德无依持，故应知德为无助者。

Puna codento āha- ‘nanu ce’ccādi, athetyadhippāyamāsaṅkate, aniṭṭhamāpādayati nīlasaddepi pasaṅgo’ti, kutoccāha- ‘sopihi’ccādi, idaṃ vuttaṃ hoti- ‘‘uppalasaddo jātivācī, na tu dabbavācī, jāti visiṭṭhadabbavācittā yadi dabbavācīti vuccate, tadā nīlasaddopi guṇavisiṭṭha dabbavācittā dabbavacanamāpajjatīti imesaṃ na koci viseso’’ti, pariharanto āha ‘nedamatthi’ccādi, apāyino apagantāro dabbāti gamyate, kutoccāha- ‘satīpi’ccādi, iti kāraṇe.

复而提出‘难道若是’，为催发疑惑，颇诱入障碍，谓‘青色语声’易引起烦恼。引‘同此彼岸者’等语，曰‘此语若兰花声，非稻草声；若谓稻草声，则青色语亦复正确’，故无任何殊胜差别。又谓‘无此义’等，是述在无差但指名差别。引‘持戒亦然’等言，为表达原因。

Visesanamekattheneti siddhepi papañcatthaṃ paripphuṭatthañca udāharaṇabahuttaṃ dassetuṃ pāṇiniyehi bahuṃ suttitaṃ, sabbassetassa paccakkhātabhāvaṃ dassetuṃ vuttiyamudāharaṇamattaṃ dassitaṃ, tadidāni byākhyātukāmo āha- ‘pubbakāle’ccādi, chinnoca visesanantī sambandho ‘‘pubbakāleka sabbadhurapurāṇanavakevalāni samānādhikaraṇene’’ti (2-1-49) te samettha suttaṃ, tatthekādīnaṃ vuttiyamudāharaṇāni na dassitānyupalakkhaṇatova viññāyantīti dassetumāha- ‘eke’ccādi, eko ca so purisocātyādinā viggaho upalakkhaṇattāyeva ca ‘satta ca te isayo ca sattisayo’ccādikañca daṭṭhabbaṃ.

论述差别意义统一，证明精妙复繁，例证众多，古有语法家多人论述，意在显明所有语虽有对立，实具全体语文之对面相，示例仅为简，欲以‘古今同一，不同新旧’此类言，述语法家古籍中例证，因部分记载未显著指出，故借‘单一’等语表证明，此‘单一’乃指男子怀恨等，及‘七人君与七王’等典故所示者。

Upamīyate paricchijjate-nenetyupamānaṃ, upamīyatītyupameyyaṃ, tesaṃ upamānopameyyānaṃ sādhāraṇo yo dhammo sāmatātena visiṭṭhaṃ yadupameyyaṃ, taṃ vacanenetyattho upamānopameyyaccādi kassa, samāso bhavatīti seso, kāraṇamāha- ‘visese’ccādi, visesāpariggahāti visesanantyeva sāmaññena pariggahā, evambhū tassāpīti upamānarūpassāpi. Nanu satthīsaddassasatthiyaṃ vutti sāmāsaddassa tu devadattāya, ato byadhikaraṇattā kathamettha samāsoccāsaṅkīyāha- ‘yade’ccādi, samāno dhammo sāmattādi yassa so sadhammo, tassa bhāvo sādhammiyaṃ sāmattaṃ, tasmā devadattātthe vattate upacāravasena, sāmāsaddopi guṇavacanopi sāmattaṃ vatvā saddhādittavasenābhedopacārena vā devadattāyaṃ vattate, nanu ca sāmāsaddassa devadattābhidhāne caritatthatāya satthī guṇena niddiṭṭhātyaniyataguṇappatītippasaṅgo nekaguṇādhārattā satthiyātyāsaṅkiyāha- ‘yadipi’ccādi.

所谓比喻，是指被比拟者，称为被喻物；行比喻者称为喻体；喻体与被喻物之间的共同点称为喻体与被喻物的共相。所谓共相，是指在众多比喻中普通共通的性质，这种共通之处经过均等对待而区别开被喻者。对于所比者而言，是比喻的话语义理。比喻的构成，包括喻体和被喻物，连同两者的总称，合称为“合成词”；余者为句子；其原因应说“区别”等。所谓区别结束即普通共通的界定。如此来看，即便是比喻形式，也从形态上视为合成词。毗婆舍那尊者（satthi）为世尊语意的诠释者，称为“合成词”，而他是基于经义分类运用该词。所谓“何者”等，是指世尊之义，视为世尊语意的合成词与普通词汇的整体，故为合成词的使用，也为词义辨析或分类运用时所用，并以此具足词义。毗婆舍那尊者对合成词的定义，采用词性与语义类别区分，指明其对词义和词性不确定性的划分，细致而完整地阐述“何者”之属。此乃义理由来。

Ihāti niddhāraṇe, etesaṃ guṇānaṃ majjheti attho, iha vā satthiyaṃ, sāmaguṇavantatāya sāmāyāti gamyate, pasiddhivasenāti satthisāmātyatropamānaṃ satthī, upameyyā devadattā, pasiddhantupamānaṃ bhavati nāppasiddhaṃ… pasiddhasādhammiyā sādhyu sādhanamupamānanti katvā satthiyeva sāmaṅguṇena pasiddhā na devadattā, tasmā sāmaguṇappasiddhiyāti attho. Sādhyute upamīyateneneti sādhanamupamānaṃ, sādhyate upadhīyateti sādhyamupameyyaṃ, pasiddhassa sādhammiyaṃ tena, sādhyassāppasiddhassa kassaci sādhanaṃ sādhyasādhanaṃ. Yatratviccādinā bahulaṃvacanasāmatthiyā sāmaññavacaneneva samāsasabbhāvaṃ vatvā aññenāsabbhāvamudāharaṇena phuṭayituṃ ‘phālā iva taṇḍulā’tyādi āraddhaṃ.

此处的说明，是指上述共同性质（共相）中居中的意义。此处说明世尊，谓其具备一般性质，即拥有共相之义，称为“共通”。“出名性”言世尊法义之声誉，毗婆舍那尊者为此而论述“合成词”等，谓以世尊之“共同性质”为准则衡量世尊所具法义的加行、修成。所谓“出名”的比喻，是指以理证得谓已证成；犹未证成者，则无出名。出名即是以共同性质成就，所谓成就比喻，是比喻所能达到之理。成就者乃被修习者。出名与成就生起于事物生起处。众多辞语之义为通用一体，并非分散不一，正如“稻谷如果实”等句，所举例证立其证成之义。

Taṇḍulasaddoti upameyyabhūtataṇḍulasaddo, taṇḍulattampi vatvā dabbe pavatto sāmaññavacano natu bhavatīti sambandho, dabbeti taṇḍuladabbe phāladabbe ca.

“稻谷”一语是指被喻者的稻谷之实态；“稻谷”本身是被视为实物，是普通的辞语，未必为结果的特定词语，二者关系乃因果之义，“果”即谷果，是稻谷的果实体。

Upamānopameyyasādhāraṇasūrattādidhammavacanāppayogeti upamānopameyyānaṃ sādhāraṇo yo visāradattādidhammo tabbacanassa ‘muni ayaṃ sīho viya visārado’tyādo visāradādisaddassāppayogeti attho, kesañciti kesañci saddānaṃ majjhe, visessattameva phuṭayati. ‘Tathā ce’tyādinā, visesanavisessānaṃ yathiṭṭhattā niccaṃ sīhādīnaṃ visessatāyeva vacanicchāti pubbanipātattāppasaṅgoti bhāvo, upapatyantaramāha-‘visesanasseve’ccādi, yadipi sīho visesanameva na visessaṃ, tathāpi bahulādhikārā visesanassāpi paranipātoti bhāvo.

喻体与被喻物的共同点，在语言使用时要体现通达性质。即对于喻体与被喻物的共相，要透过有经验的学者等来说明。譬如佛陀有“此犹如狮子，具足威猛”之语，取“威猛”为共同性质的语言使用。所谓“何者”，即诸多辞语中最为特别之义。对此和之前的差别，有恒常的体证，如狮子的独特威猛等特点。对此有后续言说称“区别的服从”等，即使狮子本身非区别性，但因其独有多数权限，亦属区别体例。

Athātrāpi visesananteva samāsappaṭipādane’muni ayaṃ sīhova visārado’ccādo sāmatthiyatova samāsāppasaṅgepi upamāno pameyyānaṃ sādhāraṇavisāradattādidhammavacanāppayoge sati tappasaṅgābhāvatthaṃ vacanamārabbhanīyanti codeti ‘nanuce’tyādinā, sāmatthiyatoti sāmaññavacanappayoge sāpekkhattā samāsāppasaṅgoti sāmatthiyaṃ tasmāti attho. Sāmaññappayogatthanti samāsavākye sāmaññavacanassa sūrattādi(no), appayogatthaṃ, tathā hiccādinā sāmaññasaddappayoge sāmatthiyato samāsāsabbhāvā suttantarassānārabbhanīyabhāvaṃ sādheti.

此外，关于区别的终极说明，如“此僧人正如狮子之勇”，乃以共同性质为准则，关联普通辞语，将喻体及被喻物的比喻之普通性质发挥无误，应从事语言开始阐释，并引出“难否定”等反问。所谓普通性质，是指普通辞语的使用遵循相对性，符合组合形式，故称普通性质。普通性质意为普通句子与普通辞语的相对结合，不是绝对的。故此处揭示普通性质的实际运作，揭示了语言起点。

Visesānantabbhāvāti sāmaññassa samāse antobhāvepi tikhīṇattādito visiṭṭhassa sūrassādivacanīyassa visesassa samāse anantogadhattā appasaṅgo sāpekkhamasamatthanti. Atheti ‘saccameta’ntiādiṃ paravacanamāsaṅkiya vadati, evamādisijjhanatthaṃ samāsoti (ñāpanatthaṃ) ārabbhanīyambhavatīti sambandho.

所谓无区别性，是谓普通合成词中，即使中字部分有锐敏之意，也不会导致特别词汇的变化，即区别之语句的内部无终极的差别，以相对性平衡具备服从与同时性的特点。所谓“当真如是”等类似言辞，是对外言词的非怀疑之心，为语言教学（认知）开始发起之故。此为联系。

Padhānassāti ‘raññopuriso-bhirūpo’tettha abhirūpasāpekkhassa purisassa visesanattenevā ppadhānaṃ, samāsāvayavabhūtaṃ rājānaṃ pati visessabhāvenāviphalitasakatthatāya padhānabhūtassa purisassa. Ādisaddena ‘rājapurisassa dassanīyassa geha’nti saṅgaṇhāti.

“Padhānasāti”意为“国王及其宫廷之人娶妻嫁女”，此处特别指依赖华美装饰之人的重要性，这重要性乃由国王家族成员的特殊性质所决定。开头词意为“国王及其家中的可见之所”，即指国王家族可被观见之居所。

Ettha hi gehampati visesanabhāvenāppadhānattepi rājānampati padhānabhūtassa purisassa sāpekkhassāpi samāso hoteva. Idañcañāpanatthaṃ vacanārambhappayojanañca, kāraṇamāha- ‘gamakattā’iccādi.

这里尽管指居住于宫廷者，其特殊性亦因依赖国王或国主之特质而存在关联。该句语义范围及语用传递，说明言辞起始与其用途相辅，即所谓“以行走表达”等原因。

Gamakattāti viggahavākyatthassa vuttiyampatīyamānattā gamakattaṃ tasmā, naceha gamakattamatthīti ‘muni sīhova sūro’tyatra tu vākyato yottho patīyate, nāyaṃ ‘muni sīho sūro’tyato gamyateti gamakattaṃ natthī-ti attho, tathāhi munisīhasaddenevo pamānopameyyabhāvanimittassa visāradattassa sabhāvenevopādānato visāradasaddassa tena sambandhābhāvo.

“Gamakatta”指语句或言辞的文法结构与语义之连贯性。若无此连贯，譬如语句“圣人如狮勇猛”中的连接词，则语句无法成立，非“圣人狮子勇猛”之字面意。由此，可见圣人称谓载有比喻与标准的说明价值，体现此词优秀的结合与适当用法。

Apavaggo nibbānaṃ, vākyameveti evakārena byavacchinnamatthampadassayamāha- ‘vuttinivattetī’ti bahulādhikārato viññāyati, nanu cātra visessabhāvāsambhavāppasaṅgoyeva vuttiyāti codeti. ‘Nanuce’tyādinā.

“Apavaggo nibbānaṃ”，即结句为“涅槃”，文义意指该句一举表述完整含义，称为“语义收束”。此语法现象由现有多种解释，推测非特定语境限定的特殊状态。问句中“难道不是吗”之类词语表示此点。

Puṇṇatābyabhicārāti puṇṇatāsaṅkhātassa bālādiavatthāvisesassa avināppavattito byabhicārī hi visessambhavati yathā nīlatāyuppalaṃ, pariharati ‘nedamatti’ccādinā, mantāṇiputtānaṃ anekattāti kevalaṃ mantāṇiyā putto puṇṇoyevāti abhāvā tesaṃ bahubhāvato, attano attano gahassa patayoti gahapatīnaṃ bahuttaṃ pākaṭameva.

“Puṇṇatābyabhicāra”意为“完全性之偏离”，此指完全状态被愚人等特例之差异所破坏。就如蓝色水莲，因否认而被视非完美。又如珠宝家族间多子女之状，实无“仅一子”之确定，显现各家特异之明显特征。

Vuttiyeveti evakārena byavacchinnamatthamāha-‘vākyaṃ nivattetī’ti. Visiṭṭhajātivacanāti vuttaṃ kaṇhasappajātiyā lohitasālijātiyā ca visiṭṭhattā.

“Vuttiyeveti”意为“该语句以此简单方式结束”，含足以说明该句的根本意义。“Visiṭṭhajātivacana”指特定出生词，如“黑蛇族”与“红木族”等之特别称呼。

Tacchako sappoti byākhyeyamupanikkhippacodayamāha- ‘nanu ce’ccādi. Tacchakabhāvānapetoti bālayuvattādisaṅkhātatacchakabhāvato abyāvutto, atthināmadheyyoti tacchako nāma koci tannāmo atthi, kiriyāsaddoti tacchatīti tacchakoti evaṃ kiriyāya pavattinimittattenopādinno vaḍḍhakīvācī tacchakasaddo, evaṃ maññate ‘‘yathāvuttanayena visesanavisessasabbhāvā samāsena bhavitabbaṃ, tathā sati kimidaṃ paccudāharaṇaṃ kata’’nti. Atra kenaci na nāmadheyyassetyādi nopajāyatevātyetadavasānaṃ vuccamānamanudyataṃ nirākattukāmo āha-‘yopā he’ccādi.

『Tacchako sappo』者，谓应当讲解之义，且随引发诤议以为发端，谓『岂非』等。所谓Tacchaka者，乃因幼童时代等习性所成之定相，而非不变者；且『atthināmadheyyoti』说明，Tacchaka并非某固定名称，实无自名；『kiriyāsaddoti』即Tacchaka乃基于行为声音所发，为增殖之词。根据此，意谓“如所说的那般，依种种特殊性质综合而成，应当如此理解”，于是问“此为何例举示范？”对此，有人因不生名称意旨等，欲加否定而反诘曰“亦或为此乎”，即此情势下所现之语句也。

Imassāyamadhippāyo ‘‘vuttanayena tacchakasaddassa kiriyā saddassātthavisayāpekkhāyābhāvato visessattābhāvā paccudāharaṇamidaṃ kata’’nti.

于此处之主要论点为：“因所说之Tacchakasaddo为行为音，无固有义之条件，故不存特殊性，因而制作此示范。”

Kasmā ayuttamiccāha-‘yato’ccādi, nāmadheyyassa kiriyāvācino ca atthābhidhānasāmatthiyaṃ tulyaṃ vā na vā, avayavappasiddhiyā samudāyappasiddhi balavati vā navetyetaṃ vicāretuṃ yato nādhikatantyattho, kiñcarahi adhikatantyāha- ‘apitvi’ccādi, tacchakasaddonekatthavutti nānekatthoti vicāretumadhikatanti yojanā.

何故如是说曰“yato”等？因名称对象及行为语者之意义传播是否相称，有时不相称。且基于语法构成与意义发生的充分或必要条件的强弱，欲考察此点，以答“何为更强的条件”，犹如“apitvi”等。此计议为考察Tacchakasaddo单一义项与多义项之分辨，探讨其强度条件。

Evaṃ maññate- ‘‘visesanavisessabhāvacintāyaṃ saddānamatthābhidhānasāmatthiyacintā na yujjate ‘sati sambhave byabhicāre ca visesanaṃ sātthakaṃ hotī’ti visesanaṃ maggīyate, nāsambhave nābyabhicāre yathā sītaṃ (himaṃ) uṇhoggīti, tasmā sambhavabyabhicāracintā visesanavisessabhāvacintāyamupayujjatīti tacchakasaddo-nekatthavuttivā na vetyetadeva vicāretumadhikatanti katthacipi visesanavisessa sabbhāve samāso hotevā’’ti, yadipi nāmadheyyakiriyāvācīnamatulyamatthābhidhānaṃ samudāyappasiddhiyā ca balavatittaṃ, tathāpi vakkhamānanayena samāsasabbhāvā na kāci hānīti dassetumāha- ‘ettha cā’tiādi.

故此判断：“针对特殊性之一切思维，语词之意义传播的考虑并不相宜，因为‘若有存在必有偏差则特殊意义成立’。若无存在则无偏差，如寒与热。因而存在与偏差思惟适用，但特殊性思惟不适用。”因此称Tacchakasaddo为单义词，不谓多义者，谓此为合理考量。又，不论名称对象与行为语者意义传达是否等值，都不妨碍论者主张意义传达中无减少，遂以“ettha ca”之语显明之。

Etthacāti keci pakkhe ca, kañci pīḷamāvahatīti sambandho, kutoccāha ‘tathāhi’ccādi. Evaṃ maññate- ‘‘yadīpi samudāyappasiddhiyā sati kiriyāsaddatthavisayāpekkhā nopajāyate, tathāpi nāmadheyyasseva tacchakasaddassāpyanekatthavuttittamattheva… sappavisese manusse ca tannāmake nāmadheyyassa tacchakasaddassa pavattisabbhāvā(ti) visesanavisessasabbhāvato samāsappasaṅgo tadavattho yevā’’ti, na kevalaṃ sappavisesasseva tacchakasaddo nāmadheyyamapitu manussānampīti pisaddattho. Tacchakasaddassānekatthavuttittepi na samudāyappasiddhiyā avayavappasiddhībādhāti dassetumāha- ‘nacā’tiādi. Co-vadhāraṇe, kutoccāha ‘kiriye’ccādi. Kamenatthappasiddhīti yaṃ, etampana sakkā viññātunti yojanā.

此处谓“某些方面及迫使压迫之关系”等，由某人介绍“tathāhi”等。以此推测，虽无行为音义对象相关性产生，然名称对象之Tacchakasaddo有多义项特性，因其组合之特殊性有整体联系可说是存在的。故非唯纯特殊语义的Tacchakasaddo为名称对象，亦涵盖人之言语。因此称其不单单是纯粹意义，且多义亦未妨碍意义发出基础的必要构成，即“nacā”等语句。又在对立之处，有某人问“kiriye”等，意谓为意义达成之行为语者，此议论可被理解。

Yanti yaṃ pasijjhanaṃ, kamenāti bādhābhāvato anukkamena. Evañceti iminā nacetyādinā vuttaṃ paccāmasati… kimpaṭivihitaṃ siyā parihaṭaṃ siyāti attho, iti iminā kāraṇena ‘tacchako sappo’ti paccudāharaṇaṃ na yuttaṃ… tacchakasappoti samāsasabbhāvatoti adhippāyo, nedamevamiccādinā pariharati, yadā carati yathā vuttena visesanavisessabhāvasambhavo, tadā kathaṃtyāha- ‘yadā visesane’ccādi. Tadāpi kathaṃ vākyena bhavitabbamiccāha- ‘idañce’ccādi. Bahulaṃvacanatoyevāti adhippāyo.

行为障碍称作“kamenāti”，即因障碍而难依序进行。用此说法用以否定“nacetyādinā”及前述观点。诸般因由皆指出“Tacchako sappo”之示范不妥，用作整体表达之说法，但并非随意诠释。主论证旨在论述，若如言各分别特殊性起，于行文中又何以言“yadā visesane”等？为何用文字言之反而显不当？此为常见语用策略。

Aññassāti kammani sambandhavacanicchāyaṃ chaṭṭhī. Avacchedakattāti ettha kattunā bhavitabbanti kāḷassāti kattari bhāvayoge chaṭṭhiyā ajjhāharitabbaṃ. Pattāpannehi dutiyantassa jīvikampatto jīvikā pannoti samāso ‘kārakaṃ bahula’’nteva (caṃ-2-2-19) vihito dutiyantena tu tesaṃ samāsatthaṃ suttantaraṃ kataṃ parehi, atthañca tesamitthiliṅgānampi samāseneva, kāranivattiyā, tathā māso jātassāti viggahe parimāṇivācinā chaṭṭhiyantena parimāṇavacanānaṃ kālasaddānaṃ, tadāha- ‘pattāpannāna’miccādi, parimāṇaṃ māsādi paricchedo tamassatthīti parimāṇī jātādi.

「他者」者，谓与业有关的指称语法变体种类第六。在此，所谓「划分性」者，即由划分者而生，当以划分为准。所谓「时间」者，乃指作划分者情状结合时所当取观者，用第六种变体予以表现。就前文所及第二种变体而言，生命由第二者所起，故生命成立，而此省略词「作因多」即是如此（参《长部》第2-2-19节）。以第二者为依止者，相关综合意义的部分诠释已由他处经文断续完成，其义亦显示于相同标记处，依因果回转，且谓如月者，以卷之度量单位言第六者（变体）言「时间」之语，当为第六变体的「度量」谓称。从「已断」诸字起，乃断义，谓量度及月等诸语的界分，是自量数之缘起。故「量度」涵盖「初生」之义，成文为「度量者及初生等」。

Ettha hi māso parimāṇaṃ paricchedakattā, jāto parimāṇī paricchejjattā, pattā jīvikānenāti vacanicchāyaṃ yo-ttho so- ñāpadatthasamāsepyatinno vacanicchābhedamantarenātidassetuṃ ‘aññapadatthe bhavissatī’ti yaṃ vuttiyaṃ vuttaṃ, taṃ byākhyātukāmo āha- ‘vānekaññatthe iccevā’tiādi. Aññattha samāse kate sabbattha ‘‘itthiyaṃ bhāsite’’ccādinā (3-67) pumbhāvo. Māso jātassāti vacanicchāyaṃ yo-ttho, so-ññatthasamāsepyabhinno vacanicchābheda mantarenāti dassetumāha- ‘yassa jātādino’ccādi.

于此，月以度量义作划分者，已发生者以度量事划分者依止，诸「已断生命」之指称语，乃用言语变体，依因果也。虽同用词素结合于语素构成复合词，有分歧应知。为表明异字义者，有论者言「将有他义词焉」（等语）。他处用法，凡作同义复合词时，竟多用「女性对说」等表达（参第3-67节）谓之男性用。谓「如月初生」之指称语，以语义异，有区分语素者，故为表明，言曰：「其所来自初生起者」（等语）。

Jātasaddassatthamāha sampannoti, sampuṇṇotyattho, iminā ca māso jāto-ssāti viggahassa attho dassito, aññathāti yadi māso tassa aññapadatthassa jātādino sampuṇṇo na bhātīti attho. Ttattavantūnaṃ niṭṭhāsaññaṃ vidhāya tadantassaññatthasamāse ‘‘niṭṭhā’’ti (2-2-36) suttena pubbanipāto vutto, tadāha- ‘nace’ccādi, pubbanipātappasaṅgo naca siyātisambandho, kutoccāha- ‘jāti’ccādi. Kesañciti vākyakāramāha, naca yuttanti sambandho, kāraṇamāha- ‘visesana’meccādi, tathāhiccādinā visesanassa sātthakatte samāsabbhāvamabhāve cābhāvaṃ sādheti… chaṭṭhīsamāse ‘sati sambhave byabhicāre ca visesanassa sātthakambhavatīti visesanassa sātthakattā.

「初生」一语之义，即是谓为圆满者，完整之意。此处月谓初生之语，乃为说明界分意义。若谓月于他义初生未圆满无效。通达此义者，于界分法后，于该界分意义复合词中称「已具足」者（参《长部》第2-2-36节），是为前分部所载，于此云：「如同舞蹈」（等语），与前分部相应，语义相连，谓曰「初生」（等语）。造句者谓，舞蹈结合法谓说为相关者，作划分者谓「修饰语」之类词。由此及此等词，对修饰语的义理解释，说明复合词不存在未解。第六种复合词中「若有存在」且「产生不正行为」时，谓修饰语有效。

Avacanepīti niyamavacane (a)satīpi, chaṭṭhīsamāsappasaṅgo carahi vuttanayena byavacchejja byavacchedakattābhāvena visesanānatthakyā na bhaveyya ce vākyenāpi na bhavitabbanti āha- ‘vākyaṃ tvi’ccādi. Ayampana visesanasamāso parehi kammadhārayoti ñāyati… yathā kammaṃ kiriyaṃ payojanañca dhāreti evamayaṃ samāso kammamiva dvayaṃ dhārayatīti.

「无言」谓依规范语句。第六种复合体之词义相关性，依所论述之语，得以辩明无断裂性，且如用语句，亦不可对立或断裂。故谓曰「句也」（等语）。此复合修饰词，与他者作为词根，理解为「动词的承受项」等。譬如谓业、行为、目的等，皆由此复合词携带，二义兼具，以此类推。

12. Naña12. 知

Etthevāti ‘‘ṭa nañssa’’iti (3-74) sutteeva. Pāmanaputtotipāmā kuṭṭhaviseso assa atthīti pāmasaddā ‘‘dissantaññepi paccayā’’ti (4-120) nappaccayo, pāmanassa putto, yadi hettha ñakāro visesanattho na karīyetha, tadā ‘‘ṭa nassā’’ti suttaṃ karīyetha, tathā ca satyuttarapade parato pāmanasadde nakārassāpi ṭo

「如此」者，谓引自《中部》第3-74经。护戒子中，断节修饰差别，有意涵在，即断语「现起亦为他因」义理明示（参《相应部》第4-120节）谓非因果。护戒子乃其所指，如此处未以音节巧修饰其义。遂作经文曰：「如是现起」者。且上语中护戒音节后次加丁为「现起」之音变，用以表现。

Siyāti bhāvo, nanu ciha samāsavidhimhi ña kāroccāraṇā ña lopa rahitassa samāso na bhavatīti vattumucitaṃ, na tu ‘‘ṭa nañssā’’ti visesanatthoti saccaṃ, kintviha samāsavidhimhi ña kārassa byavacchajjaṃ na dissate.

谓义，造句者问曰：此处复合语中「护戒音」之字母「哉」因何而不见？蓄意无视此断句谓不当。然谓「如此现起」修饰义实属真理。惟于复合结构中，看不见「护戒音」断句者，亦即无相应标记，故难以得见。

Pariyudāsavuttīti pari tulitamuggayha nisedhanīyassa asanaṃ khepanaṃ vajjanaṃ pariyudāso, tena pariyudāsena visiṭṭhe-tthe vutti asseti pariyudāsavutti, pasajjappaṭisedhavuttīti paṭisedhanīyameva pasajja patvā taṃsadisamanapekkhiya nisedho, tena vutti asseti pasajjappaṭisedha vutti.

“剖析污秽流毒”者，谓如同将污秽之物聚集，予以废除、摧毁、践踏之行为，即是此“剖析污秽流毒”。由此污秽得以净除，故称为“剖析污秽流毒说”；“清除反对者说”则指专以反对污秽者为意，舍弃其根基，断绝其比附，遂无从依附，故言“清除反对者”。

Yattha brāhmaṇā aññova bhavatītyevaṃ vākyenātthantaravidhānā vidhino padhānattaṃ, atthantaravidhānasāmatthiyeneva brāhmaṇassa paṭisedho patīyate, brāhmaṇassa nivattane tadapekkhāyāññassa vidhānayogato sakapadena nañkhyena vidhibhāgī na vuccate, kiñcarahi aññasaddena… pariyudāsanissayinoññasaddasseva vākye payogato’ añño brāhmaṇā abrāhmaṇo’ti, nañssaca syādyantena sāmatthiyaṃ, na tyādyantenetyekavākyatā… añño brāhmaṇā abrāhmaṇoti tattha tattha pariyudāsavuttittā.

关于“在何处婆罗门乃有所谓他者”的说法，有不同语句及结构的差异。此处意在说明在不同语句中婆罗门被驳斥的方式。对婆罗门的反对基于其立场，而非由多个不同语法元素构成，也非能被分割为若干部分。稍作语词变更，诸如“是婆罗门者非婆罗门者”之句出现，若不以终词断绝，即无此反对效力。因而此段处处皆为“剖析污秽流毒”。

Pasajjappaṭisedhetu paṭisedhassa padhānattā brāhmaṇo na bhavatīti vākyena brāhmaṇassa paṭisedho vidhi atthagammo vākyabhedo, sakapadena ca nañkhyena paṭisedhabhāgivācī sambajjhate. Ko so brāhmaṇā aññoti āha- ‘brāhmaṇattānajjhāsito’ccādi.

因“清除反对者”之主要意旨乃否定婆罗门，故谓“非婆罗门者”之用语即属其范畴。故以“婆罗门被否定”之语句表达反对。且以伴随词而非数词相应，谓有所反对者。至于谓“何者谓婆罗门骗子”者即出如“行婆罗门欺骗者”等喻语。

Itarasminti pasajjappaṭisepekkhe, kenaci saṃsayanimittenāti upavītadassanādinā kenaci saṃsayakāraṇena, sabbampi padaṃ sakatthe payogampati ñāṇamapekkhate, tañca ñāṇaṃ dvidhā sammāñāṇaṃ micchā ñāṇañca. Ubhayampetabrāhmaṇasaddaṃ pavattayati. Tattha sammāñāṇa pubbake abrāhmaṇasaddappayoge natthi nañssa byāpāro, na hi tattha tena kiñci karīyati. Micchāñāṇapubbake tu vijjate tassa byāpā ro tattha hi tena micchāñāṇappabhavatā parassākhyāyate, micchāñāṇaṃ cendriyahetukaṃ, vinā sadisattaṃ na bhavatīti paṭisedhe sati uttarapadatthasadiso samāsattho jāyateccāha- ‘tattha sadisattaṃ vine’ccādi. Rajjuyaṃ hi sappabuddhi sadisattā.

另一方面，关于清除反对者之条件，谓因疑惑而起，譬如系腰带的错觉等。由此以全面语句连用，观察智慧，有正知与妄知二种。两者言辞均产生“婆罗门”之声。此中正知以前未曾有过非婆罗门之词汇使用，因此无事务发生；妄知却生起差错，由此妄知辐射它方，若无相似因素，则无从否定。此时生起否定相似者之公理言辞曰：“此有相似者无”等等。就如用绳索生起明觉，似有绳索之误。

Payogasāmatthiyāceti abrāhmaṇamānayeccādipayogasāmatthiyā ca. Evammaññate- ‘‘yadyatra brāhmaṇamattassānayanaṃ siyā pubbapadassuccāraṇamanatthakaṃ siyā, atha na kassaci ānayanaṃ evampi sabbassevā brāhmaṇasaddassānatthakattaṃ, tasmā payogasāmatthiyāpi sadisappaṭipattī’’ti.

所谓“适用说法”者，乃指在否定婆罗门固有名号时，伴随相应说法一同运用。即谓“若婆罗门固有称谓被否定，前文声音无用，亦无他称代替，故以适用说法同样伴随相应结果”。

Taggatāti sadisatthagatā. Yathāvuttassevā-tthassupabrūhanāya viññūvacanamupaññassati ‘atoyeva vuccate’ccādi. Ayañcettha attho ‘‘nañvacanena ivasaddena ca yaṃ yuttaṃ tadaññasmiṃ tappadatthasadise-tthe paṭipattiṃ janeti, tathāhyatthasampaccayo loke dissati ‘abrāhmaṇamānayā’ti brāhmaṇasadiso khattiyādi ānīyatīti, adhikarīyati niyujjate saddo-smintyadhikaraṇaṃ. Yathāvuttena ca byākhyānena kimiṭṭhaṃ siddhantyāha- ‘tadeva’miccādi. Keci pana uttarapadatthappadhānattamiha vaṇṇenti.

所谓“已达正理”，即为已有的正义义理或正见。譬如智者尊言“正是此义”，意指“非仅文字言说与发音，而是使对方洞贯相应正理，遂生相当修持，世间遂见其理合，名‘非婆罗门观’之声，乃入法理领域，进行宣说”。此如前文所示，有部分解释倾向于重申终词意旨。

Samatthavādīnanti ‘‘samattho padavidhi’’ (pā 2-1-1) tvevaṃ vādīnaṃ. Samattha vādīnaṃ samāso vidheyyoti sambandho, vidheyyoti vacanantarena vidheyyo, tathāhi apunageyyāti gāyanena nañssa sambandho, na tu punasaddatthena. Anokāsaṃ kāretvāti karaṇena sambandho na okāsena. Amūlāmūlaṃ gantvāti gamanena, na mūlenāti asāmatthiyaṃ. Gamakattavādinoti asāmatthiyepi yatra gamakattaṃ tattha samāso hoteva, tato gamakattañca samāsassa nibandhananti yo vadati tassetyattho. Etthāpīti apunageyyātyādopi, nanvayamapyācariyo gamakattavādī, tathāsati gamakattāiccanabhidhāya bahulādhikārāti kasmāvuttanti āha-‘so ce’ccādi.

所谓具足论者，谓之“具足辞法”，这是第二章第一节第一句的说法。具足论者谓“合成词应当被分解”，此“应当被分解”是说从词义关系的角度来理解，“应当被分解”是依据字义上的界限，因而不能用歌谣（音韵上停顿）作为词义关联的依据，也不是由语音断裂来判定。所谓“非以音节间断为界”，而是“以语法作用的因果关系为界”，不是以语音韵律上的停顿为界。所谓“断根非由根本断”，意指“分词非由脱离原意”，而是说词义上无正确组合就是非具足。主张“语法作用为界”的论者，认为具足语法成分的结合即为合成词，从此而言语法作用即为合成词的内在拘束，这是他的真实意旨。这里所谓的“非以歌谣断为界”等，是反对歌谣为合成词界限标准的说法。由此可见，虽主张语法作用为界的论者亦有不同见解，因此有人说“若是这样”等言论。

Kehicīti vuttigganthena byavacchinnamatthaṃ dassento āha- ‘kehiciyeva na sabbehī’ti, apunageyyāti ‘‘ṭa nañssā’’ti (3-74) nassaṭo, atippasaṅgābhāvatoti suttantarena samāse avihitepi anabhimatatthānampatītiyā abhāvato.

又有以经文为证指出，所谓“某些情况并非全部皆然”，这里“非以歌谣为界”是指“非音节间断”，依据经典语境，在合成词处若未显示意义，则视为非理想结合，故合成词非必以音节断裂为界。

13. Kupā13. 震动

Syādividhinoti kārakavibhattividhānato visuṃ itthambhūtādīsuvidhānā syādividhītisaṅkhaṃ gatassa syādividhino, asyādividhimhīti pariyudāso-natthakoti codento āha ‘nanvi’ccādi, anatthakaṃ bhaveyya… lakkhaṇādyatthānaṃ samāse guṇībhūtattā samāsato kiriyāsambandhānurūpavibhattiyatthassa padhānabhāvato, pariharati ‘nayidameva’miccādinā. ‘‘Anunā’’ti (2-10) vicchāyamanunā yoge dutiyā vidhānasāmatthiyā vākyampi hoti, aññathā niccasamāse dutiyā vidhānamanatthakanti bhāvo, nigamayati tasmāiccādinā, ‘‘ku pāpatthe’’ti paresaṃ gaṇapāṭho, evamuparipi ‘‘dunindāyaṃ’’tyādi veditabbaṃ.

所谓“举例种种”的说法，是从词性与格法的分类规则而言，如‘……等’所示，为多种情况的总称。关于“……等”的表达方式，存在差别；有人主张其无意义，说“非此即非彼”……此类说法旨在指出，合成词中的标志及相关语法意义来自合成词整体的性质及意义运作的根基，故不可随意削弱或忽视，被称为“不应当如此”。所谓“渐次地”是指在复合词中有分析之关系，如此便产生次序对应及语法格的照应，即使不同意者有所主张，也不影响其语法表达的成立。由此推论，诸如“误用、自他变”等词群之用法等，皆应自此文意范围内探究。

14. Cīkri14. 吉克利

Cīsaddoti ettha cīti iminā cīppaccayantaṃ parāmasati, cīppaccayanta saddoti attho.

所谓“音节咬合”在此处指的是，使得音节间有相互连系，是此小节中‘咬合音节’的意义。

15. Bhūsa15. 普萨

Pītisambhamoti pītiyā sambhamo pītipubbikā paccuṭṭhānāsana dānādivisayā turitatā, alaṃbhutvā pariyattaṃ sampuṇṇaṃ bhutvā.

所谓“喜悦结合”是指心欢喜而形成的结合，乃由于过去的喜悦而生起的当下喜悦或布施等善行的迅疾，所成的秋收般完整的成果。

16. Aññe16. 其他

Purobhūya aggatobhūya. Tirobhūya antaradhānībhūya. Anaccādhāneti imassa attho ‘upariyādhānato aññatrā’ti, ādhānaṃ patiṭṭhāpanaṃ, icchantīti pāṇiniyādayo icchanti, urasi katvā pāṇinti pāṇiṃ urasi katvā.

所谓“先stehmak，后stehmak”。所谓“隐伏，消失”，即“非显在”。所谓“非展示”，意指此处之意为“由上而下未加呈现”，所谓“安置”，是指置物动作；“如欲望者”等语，是说梵文语法体系中，手作工具动作如“以手作工具”，皆借此比喻。

17. Vāne17. 瓦内

Anekaggahaṇassa payojanaṃ vattumupasakkati ‘idhe’ccādi, vivacchitekasaṅkhyāsāmaññanti vivacchitaṃ ekasaṅkhyāya sāmaññaṃ, evaṃ maññate ‘‘yadi‘syādi syādine’ti vattumicchitekasaṅkhyāsāmaññassa pariggaho na siyā tadā ihānatthaka (maneka)ggahaṇaṃ siyā tenehāne kaggahaṇasāmatthiyāyeva ‘syādisyādine’ti vattumicchitekasaṅkhyā sāmaññampariggahitanti viññāyate’’ti teneccādinā idaṃ dasseti ‘‘tena yathāvuttena pubbe vutto sabbopi samāso pubbaparānaṃ dvinnaṃyeva syādyantānaṃ hotī’’ti.

众多收摄的目的在于表明“此处”等诸语，谓以“此处”为始的分解数目成为通说的单一数目，于是便认为“若有‘是……为始’之类者”此欲表明的分解数目不成立；如此则此处收摄（manekaggahaṇa）反而成为障碍。故此处以收摄法术达意者，谓是“是为始”等数目分解为通说所容纳。”

Yajjevaṃ kathaṃ ‘tadahujāto’ti bahulādhikārena visesana samāsagabbhakārakasamāsena vā sijjhati, ayaṃ aññapadatthasamāso. Catthe bahunnamiṭṭhattā tadatthañcānekaggahaṇaṃ, tena ‘hotu potu pitā puttā’ti hoti uttarapade (yoni) sambandhe parato pubbapadassa ‘‘putte’’ti (3-65) suttenāttena, aññathā dvinnaṃdvinnaṃ samāse sabbattha uttarapadasambhavena ‘‘vijjāyonisambandhānamā tatra catthe’’ti (3-64) ‘‘putte’’ti ca suttadvayenāttena‘hotā potā pitā puttā’ti āpajjeyya. Anekanti paṭhamantattā syādītīdamevānuvattate, tenevānekaṃ syādyantamicceva vuttaṃ. Athāññattheti vutte-ññassa vākyassattheti avatvā padassecceva kasmā vuttantyāsaṅkiyā ha- ‘syādyantasse’ccādi, tassevāti sāmatthiyaladdhassa syādyanta padasseva samāso viññāyatīti sambandho.

如是说，“tadahujāto”之语，大多因其指示修饰成分或作合成名词而消亡，此为不同意义的合成法。若此处不当，因多含数义，且有众多的收摄法助其成立，故有“愿为父母子”之语句，在终词（源头）之关系下，借先词“子”句（3-65）证成，其他处则于终词生起处（3-64）以“子”句二经证成“愿为父母子”。首义即为“有多义者”，此即应随之而来；也作多义理由，其余乃是对文本句义不明晰时，有所解释，对于“是为始”等也应如此解，为此处及其语境的文法现象。

Tassa guṇā tagguṇā tasseccanenāññapadattho niddisīyate, tassa aññapadatthassa ye guṇā yāni visesanāni, tesaṃ saṃviññāṇaṃ gahaṇaṃ tagguṇasaṃviññāṇaṃ, athavā so guṇo yassa so tagguṇo, tagguṇassa tagguṇayuttassāññapadatthassasaṃviññāṇaṃ, na guṇavirahitassā(ti) tagguṇasaṃviññāṇaṃ, ettha pana ‘aññapadatthe tagguṇasaṃviññāṇaṃ pyatthī’ti paribhāsīyati, tatthāyamattho ‘‘aññapadatthe samāse-ññapadattho visesanena saha viññāyati navisesanarahito’’ti, kvaci atagguṇasaṃviññāṇassāpi dassane nāpisaddo, yatrāvayavena viggaho samudāyo samāsattho tattheva tagguṇasaṃviññāṇaṃ bhavati, tagguṇasaṃviññāṇato aññaṃ atagguṇasaṃviññāṇaṃ, tasmiṃ, yatrāvayavoyeva samāsattho tatrātagguṇasaṃviññāṇaṃ.

其优劣、属性、以及其‘是为始’的差别，在他词义中展示。彼他词义中诸属性与修饰，是辅助对应于其修饰的认知；此即为正修饰的认知，或谓修饰存在于对应修饰者中。非无修饰者则算为正修饰认知。此处所谓‘于他词义中的正修饰认知’者，为解释曰：“于他词义中，合成词的修饰者同其修饰语一并认知，无修饰时则不认知”。有时虽无正修饰认知却有其部位分析、组成、总义，彼处即为正修饰认知。由此，正修饰认知依赖于组成和合成词的存在；正修饰认知中产生他正修饰认知，乃于有组成即有正修饰认知之处。

Ettha pana bahudhanasaddo purisassa upalakkhaṇabhāvena katattā. Abhimatoti pāṇinīyānaṃ abhimato dasannaṃ samīpe āsannā dasannamiccādivākye.

此中，则多义词为人心显现特征而成。所谓喜好者，即是巴尼尼所言的喜好，于《十重禁》中临近“不愿”等语句。

Parimāṇamevasaṅkhyeyanti parimāṇalakkhaṇameva saṅkhyeyaṃ, tañca parimāṇalakkhaṇaṃ saṅkhyeyañca.

仅以数量可计数者谓之数量词，且该数量词为数量特征且可计数。

Saṅkhyānarūpanti saṅkhyānasabhāvaṃ.

数量词种类即是数量词本质。

Parimāṇenāti pañcasaṅkhyāya paricchijjamānena saṅkhyeyasaṅkhātena parimāṇena.

所谓数量者，谓数目为五者，即以五数为界限的数量。

Saṅkhyānavuttīti tena anativattiyamānatapparicchedaka saṅkhyānarūpa saṅkhāte saṅkhyāne vutti yassā sā saṅkhyānavutti-pañcasaṅkhyā.

数量的称说，是指以数目为准则，划分界限的数量形态，依此数量而说的五数。

Diṭṭhanteniminā imaṃ dīpeti ‘‘yathā pañca parimāṇamesanti pañcakāti ettha parimāṇarūpo-vayavabhedasamudāyasabhāvo pakatiyattho samudāyino sakunā paccayattho, tathā tidasāti etthāpi’’ti, kappaccayo pakatippaccayatthabhedasambhavena.

由上文所示，释义为“如五种数量称为五色彩，是因数量各种部件形态的集聚，本体因缘所成集合；如前所说者亦然”，此处显示的是因缘相生所导致的种种差别关系。

Keci panāti iminā pāṇinīye dasseti.

又有言曰，此处以此规则显示于梵文语法典籍。

Pakatippaccayatthabhedasambhavāti iminā paresaṃ pakatippaccayatthānaṃ bhedābhāvassa icchitattā saññāyaṃ sakatthe kappaccayassa vidhānaṃ dasseti.

所谓因缘差别共存，是指以此法表明他人无因缘差别境地的假设，是依因缘的法则而有差别存在的说明。

Syādyantassāti iminā vāsaddassa padattaṃ dasseti.

所谓或有终结者，是用以说明暂时消失的意义。

Tadatthepīti tassa vāiti aññapadassa atthepi, tadattho cettha vikappattho vā siyā tadā pana dvinnaṃ gahaṇe na tiṇṇaṃ, tesantu gahaṇe na dvinnaṃ, saṃsayo vā, tadā tu saṃsayassobhayā lambanarūpattā dvevāti vutte tayo, tayovāti vutte dve apekkhīyantīti buddhivisayā pañca atthā samāsābhidheyyo honti.

此处的『在此』者指的是该语词或另一词义，若该词义或另一词义有所变化时，则两种意义就不会混杂健全，因此两种意义的结合也不可行，有疑问之处，则因疑惑两种意义的依附形式不同而有二说，亦有三说。三说者，二说不相应，皆具合理性者，故此可据此推断，意涵上有五种综合之可能。

Nāmattenāti ruḷhināmattena, abhimato pāṇiniyānaṃ, vikappitaṃ suttantarena vibhāsā sabbanāmasaññāvidhānena.

所谓『仅名称』者，指依巴尼尼语法所认可的名称，经过经文中词义变异的全面说明，并附以名称概念的种类整理。

Avayavadhammenāti avayavasaṅkhātena sabhāvena.

所谓『构成部分』者，是指由诸构成之要素组成之整体。

Nanu ca samānādhikaraṇānaṃ bahubbīhi vutto pāṇiniyehi ‘pañcahi bhuttamasseti byadhikaraṇānaṃ na siyā’ti, tathā paṭhamatthaṃ vajjetvā sabbavibhatyatthesu iṭṭho ‘vuṭṭhe devegatoccatra vuṭṭhadevoti na siyā’ti tasmā kathamatra byadhikaraṇānaṃ paṭhamatthe samāso vaṇṇīyateccāsaṅkiyāha-‘byadhikaraṇānampi’ccādi, byadhikaraṇānampi yathābhidhānaṃsamāsasabbhāvato pañcahi bhuttamassetyādo bahulādhikārā anabhidhānato vā na bhavissati, tatoyeva ca pañca bhutta vanto-sseti samānādhikaraṇānampi kvaci na bhavissati, tathā paṭhamatthepi kvaci na bhavissati vuṭṭhe deve gato’ti. Tulyayoge gamyamāneti attho.

然众多有共用范围的巴尼尼语法说，谓『不应有五个受作动词所支配的补语』。依此初义，在各类变异语义中认为，为『复合词中词头的诸使役动词并不存在』。所以基于此，为什么有时作使役动词的第一义复合集成，也被称作〔非使役成分〕等等，且使役动词依称谓惯用综合性质不成五个，且即使是相同主格关系，也不一定处处成立，如同『复合词中“复合词的上神所致”的说法不成立』的规律。于是意义亦可推及类似联结。

Aññatracāti tulyayogato-ññatra salomakotyādīsu ca, vijjamānāni lomānyassa, vijjamānā pakkhā assāti viggaho. Upasaṅkhyāto ‘‘syādyadhikāre-tthikhīrādīnamupasaṅkhyāna’’nti (2-2-24-vā) sabhāvato eva nivatto na suttantarato, gatatthassāpi hi payoge anavaṭṭhānaṃ siyā piṭṭhapesane viya, kathañcarahi brāhmaṇe bahū ānaya, ahaṃ pacāmīti nāvassamevaṃ payogo, katthaci pana vacanasiliṭṭhatādippayojane sati hoteva.

所谓『非此即彼』者，指的是复合词中某些词项所关联的毛发等部分存在时，有此类附带之毛发存在，即所谓『毛发生长存在』。引文指出『可能存在于某些韵律规范中牛乳等的附属情况』，从本质上此为固定依照经文，不是随意添加的，虽然亦会因联想不绝于耳般的平面描绘而变得难以终止。譬如在婆罗门中经常听到此类说法，『我正煮此义』不会无缘无故地出现，但确实存在词义实用依声韵而作的必要。

Kaṇṭhe sambhavoti kāḷassa kaṇṭhe sambhavo. Ṭṭhasaddatthoti kaṇṭhaṭṭhasadde ṭṭhasaddattho. Oṭṭhasaddova mukhavuttītyanena gammamānatthattā dutiyassa mukhasaddassāppayogamāha, tasmā oṭṭhova mukhamassāti viggayha oṭṭhamukhoti samāso, na ca pāṇi pāṇyantarassa mukhaṃ, mukheneva ca pāṇimukhassa sadisattaṃ pasiddhanti sāmatthiyā oṭṭhamukhamiva mukhamassetyattheva tiṭṭhate, upanyasyantetyupanyāsā, visayadassanatthāti iminā’kaṇṭhe kāḷo yassā’tyādīkameva vākyanti dasseti. Samudāye vikārecāti samudāyasambandhe vikārasambandhe ca. Taṃsamāsassāti tassā chaṭṭhiyā samāsassa, tadabhidhāyinanti saṅghāta vikārābhidhāyīnaṃ, kesānaṃ saṅghāto iccādi paresaṃ vākyaṃ. Dhātuto jātaṃ dhātujaṃ, uttarapadaṃ patitasaddādi, tassa payogoti patitasaddassa payogo.

『于喉产生』者谓『喉咙音产生』。『咽音声』者，谓喉咙咽音。『喉咙音即口音』似为引申说法，因而说到第二个口音的用法，故此处称为『喉咙即口音』之复合词，而非指手脚之间的口面，然因口形与手形相似，本质关系得以确定，进而可引申为口形，有演说、示现理趣意义。故此处以『不止于此』为解释，谓如同喉咙之声，皆可表喉咙之意。『产生』与变化有关，指变化过程中之变化与关系。此处复合词意为第六复合形式，所谓产生的变化、称谓变化之集结，如头发结等为他人语言的说明。『界』者，谓由元素构成，包含所生之物。末句中的遇合，指连续音节下的连音。

‘‘Nañsmātthyatthāna’’nti (2-2-24) vāttikaṃ, etanāha-‘ña kārānu bandhā’iccādi. Pāṇiniyā tu avijjamānasaddo nañsamāso, padantare nāssa bahubbīhi vottarapadalopo, avijjamānā puttāssa aputtovijjamānaputtoti sādhenti, icchate pāṇinīyehi… dakkhiṇapubbā saddānaṃ nānatthattā byadhikaraṇattā, vacanepīti sutte vijjamānepi, aya maññapadatthasamāso parehi bahubbīhīti vuccati tathāhi bahavo vihayo yassa so bahubbīhi, yathā bahubbīhīti aññapadatthappadhāno tathā ayampi.

“『Nañsmātthyatthāna』”经（2-2-24）中的注释是如此解释的：这是指出“ña kārānu bandhā”等词的用法。巴尼尼法师认为，无明的词根“nañsa”不是“nañsa”的简称，因为在词间没有产生多重意义或复合词残缺的现象。对于“avijjamāna”（无明的现存）之字，他们解释为“无明的子为无明子”，这是巴尼尼派的用法。南北方言的差异显现于多音节词或词义的变异，而在此经典中“vijjamānepi”即使存在亦属词义的类比，因此此处所说的“maññapadatthasamāso”为“同形词的多义”，在其他语境中也被视为多音变体。诸多类似现象表明该处“bahubbīhi”的用法与“bahubbīhi”指另一词义繁多之意相同。

19. Catthe19. 咖特

Samuccīti piṇḍīkaraṇaṃ, ko soti āha- ‘sādhanameka’miccādi. Ekaṃ sādhanaṃ ekaṃ kiriyaṃ vā paṭicca cīyamānatāti sambandho, kesanti āha- ‘kiriyāsādhanāna’nti, kenāti āha- ‘attarūpabhedenā’’ti. Tattha devadatto bhuñjati tiṭṭhati pacaticāti sādhanampaṭicca kiriyānaṃ attarūpabhedena cīyamānatā veditabbā, dhave ca khadire ca palāse ca chindāti kiriyampaṭicca attarūpabhedena sādhanānaṃ cīyamānatā veditabbā.

『集』者，积聚之义也。『谁』之问，答曰：『一个成就』等。依一个成就（施事）或一个动作（行为），而有被积聚之义，此为前后文之关联。『谁之』之问，答曰：『动作与成就』；『依何』之问，答曰：『依自身形态之区别』。其中，『迭瓦达德食、立、煮』——此为依成就（施事）而积聚诸动作，应知乃以自身形态之区别而积聚；『砍伐娑罗树、黑儿茶树与娑罗叶树』——此为依动作而积聚诸成就（施事），应知乃以自身形态之区别而积聚。

Soti samuccayo bhavatīti seso, kesanti āha- ‘tulya balāna’miccādi.

『和』字成为并列连词，余义可知。『谁』之问，答曰：『力量相等者』等。

Tulyabalānanti iminā visuṃ padhānabhāvena kiriyābhisambandhā aññamaññānapekkhattamāha.

“Tulyabalāna”指其以纯粹根本的性质为基准，行之相互依存，以此彰显彼此的联系与对应。

Aniyatakkamayogapajjānanti kamo ca yogapajjañca, aniyataṃ kamayogapajjaṃ yesaṃ saddānaṃ tesaṃ, yathetyādinā tatthodāharaṇaṃ dasseti, etthāyamadhippāyo ‘‘ettha gavādīnaṃ visuṃ padhānabhāvenānayanakiriyābhisambandhā tulyabalatā gavādīnaṃ vuttakkameneva nayanābhāvā aniyatakkamatā gavādīnaṃ yugapadi nayanābhāvā aniyata yogapajjatā ca hoti, tathā aññaṃ tādisampī’’ti. Anu pacchā padhānānurodhena (cayanaṃ) anvācayo, taṃ byañjayati ‘yatthe’ccādi, tadanurodhenāti tadanuguṇena, udāharati ‘yathe’ccādi, bhikkhāgamanamettha padhānamantaraṅgattā , netaraṃ bahiraṅgattā, taṃ karaṇe yadi gāvopi passati tāpyānayati, ettha tu gossānayanaṃ bhikkhāṭanamapekkhate, netaramitarassa… vināpi tena tadanuṭṭhānato. Itarassa itarena yo go itaretarayogo, so ca etādisoti āha- ‘aññamaññe’ccādi.

“Aniyatakkamayogapajjān”意谓“kamo”（欲）及“yogapajjañca”的结合。无定欲之结合之言，论及某些词汇，举例说明其内在结构。更进一步指出，如对牛等动物的力量与行的依存联系，力量的差异以及不同时机的双重出现性。乃至牵连不同对象间之相互联系，与此同理。有后续对词根演变（“padhānānurodha”）之论述，用“yatthe”等词作例，强调因果遵循及用法差异。隶属该论例之观察对象包括比库出入等，指出其内部与外部状况的不同，护持两者之缘起因果，是为词义持续运用的基础，引出“aññamaññe”等用法。

Avayavappadhāno cāti sābhāvikābhidhānasāmatthiyenāputhubhūto ca, vuttivayena sāriputtasaddo moggallānattho hoti moggallānasaddo sāriputtatthopīti aññamaññatthe padhānato yugapadyadhikaraṇavacane sati cattha samāsoti so-yamadhikaraṇa samudāyo ubhayapadānugataubhayatthavasena catubbidhopi yugapadi buddhiyā gayhamāno kadāci ubbhūtāvayavabhedo teneva sābhāvikābhidhānasāmatthiyeneccevamavayavappadhāno ca, nanu ca jananamaraṇānīti viruddhānaṃ kathamekenābhidhānanti vuccate- sabbopi saddo payujjamāno (itarī) tarenāvadhāraṇaṃ vattate, tena ekeko saddo ekekassatthassa vācako, tathāpi yathā sāriputtamoggallānāti ettha bahuvacanassaññathānupapattiyā yugapadyadhikaraṇavacanatā hotī, tathātrāpi bahuvacanassaññathānupapattilakkhaṇena sāmatthiyena ekenāpyabhidhānaṃ hoti. Iti hetumhi, yato evamavayavappadhāno tatoti attho.

“Avayavappadhāno cāti”指“词素分量”，虽非固有名词，但因字义和用法涉及到沙利子（Sāriputta）及摩嘎剌那（Moggallāna）二者，意指二者间的不同凡响。论述指出二者词汇基本相反，却因词根和句法用法的结合而产生对立联系。词的整体意义还受到数的不一致性影响，言外之意表明有时出现复数，词义有差异，故用统一名称时必须顾及多样的应用场合。结论是此处“avayavappadhāno”意在说明上述细节，故当如此理解。

Bahuttāti kiñcāpi vākye nesaṃ visuṃ bahvatthatā, na hi sāriputtamānayāti vutte moggallānassāpi sampaccayo bhavati, tathāpi yato vuttivisaye sahabhūtānamevesaṃ visuṃ bahvatthatā, tato tattha vacanīyassa atthassa saṅkhyātedena bahuttaṃ. Samāharaṇaṃ piṇḍīkaraṇavasena saṃharaṇaṃ samāhāro, so cevaṃ veditabboti dassetumāha ‘aññamaññe’ccādi.

『多言』即多言说、多语句，指此处言说中多有繁复，多义不止。此于沙利子所说者，不致生浓厚同意于摩嘎剌那说法中；然因彼所说涉及义理领域共有，故依其用词启示，论语境所导含义相当繁多。收摄之故，如聚合之器，聚合即为收摄。对此，注疏称『彼此相互』等词，示意相互表现此义。

Ettha ca kiñcāpi itarītarayogassa samāhārassa ca bhāvarūpattā adabbarūpatā, tathāpītarītarayoge tu yathā guṇavaca nānaṃ sukkaṃ vatthaṃ sukko kambalo sukkā gāvīti nissayabhedato liṅgavacanasiddhi, tathā taddhammānamabhidhānato nissayato liṅgavacana siddhi veditabbā, saṃhatippadhānattācekavacananti yadā bahunnaṃ samudāyo tirohitāvayavabhedo saṃghāto pakkamīyate, tadā samāhārocceva saṃhatippadhānattā ekavacanaṃ hotīti attho. Tadanuṭṭhānatoti tassa karaṇato. Byatikaro missatā, byatikaraṃ dasseti pāṇiccādinā, paccekaṃ parisamattiyaṃ vākyabahuttaṃ dasseti ‘tattha hiccādi.

此亦有相异合成之聚合，对此须辨其质与形状，虽是杂合，犹如不同质料的干净布匹，干净的毯子，干净的牛皮等，因其所依不同，即使用语言标识有所差别，但本质上依物质名义发生语法符号上的成立。以收合为基础时，表现为单数谓语；当多项总合出现时，如整体组成由不同部分集合，则有聚合之义。因此，聚合之义由此生。进而，因动词性格差异，表误用、差错等，或独立标示语言繁复，注疏以『在此等』言明。

Cakkhuñca sotañca, mukhañca nāsikā ca, hanu ca gīvā ca, chavi ca maṃsañca lohitañca, nāmañca rūpañca, jarā ca maraṇañcāti viggayha samāso, ‘‘samāhāre napuṃsaka’’nti (3-20) sabbattha napuṃsakaliṅgaṃ, syādimhi mukha nāsikantiādīsu ‘‘syādīsu rasso’’ti (3-23) rasso. Alabhatā gomukhaṃ ḍiṇḍimo bherivisesā, āḷambaraṃ paṇavo, murajo mudaṅgo, maddavo mudaṅgo. Maddavavādanaṃ paṇavavādanañca sippamassa maddaviko pāṇaviko, sammaṃ kaṃsatāḷaṃ, tāḷaṃ hatthatāḷaṃ, alasatā ca āḷambaro ca, murajo ca, gomukho ca, saṅkho ca ḍiṇḍimo ca, maddaviko ca, pāṇaviko ca, gītañca vāditañca, sammañca tāḷañcāti viggaho. Yugassa hitā yoggā goṇā, tesamidaṃ yoggaṃ kasikammaṃ, tassa aṅgaṃ. Tenāha- ‘kasibhaṇḍāna’nti, phālokasako, pācanaṃ patodo, yugo ca naṅgalañcāti viggaho. Piṇḍamāyudhaviseso, asi ca satti ca tomarañca piṇḍañcāti viggaho. Cammaṃ saravāraṇaphalakaṃ, kalāpo tūṇīraṃ, paharaṇañca āvaraṇañcāti viggaho. Ahi ca nakulo ca, bīḷāro ca mūsiko ca, kāko ca ulūko ca, nāgo ca supaṇṇocāti viggaho. Saṅkhyā ca parimāṇañca saṅkhyāparimāṇaṃ, tattha parimāṇasaññānaṃ yathādīgho ca majjhimo ca dīghamajjhimaṃ. Ekakañca dukañcāti viggaho, dukatikādīsupi esevanayo.

眼、耳、口、鼻、喉舌、味觉、肉身、血液、名色、老死等诸名称，综述称为『聚合无性』。此处『非男非女』一词普遍指对此类无性标号之归类，如口鼻等称为『或有』者即指『胶质』。譬如牙齿，牛口，舌状具，柔韧部位等，匍匐体、皮革、骨骼等同为韧带及筋络，舌与言语之关系，坚硬与柔韧，指骨与支撑物等皆在此类定义之中。众多词汇，其详见对应说明。诸如：结合处，弓具与工具，铁制、刀剑、弓箭等均归入该组。皮革、盾牌、织物等是此类说明。毒蛇、野兽、鸟类、龙或飞禽等亦被分类。数量与大小概念，如长、中、短，单数、双数亦划归。此即说明语言标识及其数量此处的聚合义。

Khuddajantu siyā- naṭṭhi, athavā khuddakova yo;

小有情者，或非此类，即称为较小之有情或成员。

Sataṃ vā pasate yesaṃ, keci ānakulā api.

虽达到百数，但其中亦有种种类群混杂。

Kīṭo ca pataṅgo ca, kuntho ca kipilliko ca, ḍaṃso ca makaso ca, makkhikā ca kipillikācāti viggaho. Pacanacaṇḍālāti o rabbhikādīnaṃ ruḷhīsaññā. Urabbhe hantvā jīvatīti orabbhiko, evaṃ sesesu. Sānaṃ sunakhaṃ pacatīti sapāko, venā tacchakā, rathakārā cammakārā. Sādhāraṇā samānā, caraṇasaddo- yaṃ idha gayhatīti sambandho, yathā sakamajjhayanāya carīyanti vatānyetesūti caraṇāni, kaṭhādivājhānyajjhayanāni sākhāsaññakāni. Yasmā etehi carati ariyasāvako gacchati amataṃ disaṃ, tasmā caraṇāni sīlādayo paṇṇarasa dhammā. Tenāha- ‘kaṭhādīhī’tiādi, kaṭhādīhīti pasiddhivasena kamātikkamenāpi vuttaṃ, tato ādisaddena atisādayo gayhanti. Atisena bhāradvājena kaṭhena vuttaṃ vidantyadhīyanti vāti ‘‘aññasmi’’ti (4-121) ṇo, ‘‘lopo’’ti (4-123) lopo atisā bhāradvājā kaṭhā. Kalāpinā vuttaṃ vidantyadhīyanti vāti, teneva ṇo, kalāpā, kaṭhā ādi yesaṃ te kaṭhādayo, tehi ajjhenavisese ca purise ca upacārāti sambandho.

昆虫、飞虫、甲虫、虫类等同昆虫之中。称为『宝治及恶贼』如蜜蜂等，是此诸毒害类，常言捕杀生命者为捕杀者，如奴隶主杀害众生。其它例子如：具小钩之爪，火镰，车夫，缝纫者等。凡此皆称作日常用物名。因其作用普遍，恒起行走声响，如此诸类同在行道路上。此类行脚者为圣弟子，行往无上之道，故此脚步即是五戒等十五法之象征。注疏称『木等类』与此同义，以上皆为例举，说明彼等于起首音节处的延伸言语。因有显赫问知者而称，故得此类名。次初者、破裂者、断缺者言等，及能结结之木、工具语言，用以关联称谓。一切诸名由此而始。

Sīlādayotiādisaddena indriyasaṃvarādayo gayhanti. Sīlañca paññāṇañca, samatho ca vipassanā ca vijjā ca caraṇañcāti viggaho. Ekato ajjhayanametesūti ekajjhayanāni, pakaṭhāni vacanāni pāvacanāni saddhammo, ekajjhayanāni ca tāni pāvacanāni ca tesaṃ, dīgho ca dīghāgamo ca majjhimo ca majjhimāgamo ca, ekuttaro ca aṅguttarāgamo ca saṃyuttāgamo ca, khandhako ca vibhaṅgocāti viggaho.

依「戒」等词，归纳为根意制御等意涵。又戒、慧、定、观、智、戒律之详解统称为注疏。所谓「一心注疏」，谓一处深入阐释，开显通行的通项语句，包括戒律章节及其相应的长部、中部、增支部、相应部，以及焰节与分析篇等皆包含其中。

Tesanti iminā liṅgavisesānanti chaṭṭhiyantataṃ dīpeti, itthī ca pumā ca, dāsī ca dāso ca, cīvarañca piṇḍapāto ca senāsanañca gilānapaccayo bhesajjaparikkhāro ca, tiṇañca kaṭṭho ca sākhā ca palāso cāti viggaho. Cheko dakkho, pubbā ca parācātiādinā viggaho.

以上言及诸标志特征，六分广说之意。男女、奴婢、衣钵、乞食、坐具、病因、药物验治、草木、木材、枝叶、仙鹤等皆收载说解；如聪明人、尸体及诸词也被涵盖。

Pubbadakkhiṇantiādīsu ‘‘byañjane dīgharassā’’ti (1-33) rasso. Kāso ca kuso ca usiro ca bīraṇañca, muñjañca babbajañcāti viggaho. Khadiro ca palāsocātiādinā ca, gajo ca gavajo cātiādinā ca, hatthī ca goca asso ca vaḷavācāti ca, haṃso ca balāvā cātiādinā ca, bako ca balākācāti ca. Hiraññañca suvaṇṇo ca, maṇi ca saṅkho ca muttā ca veḷuriyo ca jātarūpañca rajatañcāti ca, sāli ca yavakocātiādinā ca, sākañca suvañcātiādināca, kāsiyo ca kosalācātiādinā ca viggaho, janapadavācinā ca bahuvacanantā.

在南北诸诸标志中，说及长尺属性。如葎草、苎麻、蓬草、麻类、棘、芙蓉树等；象、青蛙、长臂猿、骡马、天鹅及其强壮幼雏；金、银、宝石、法螺、珍珠、沙砾及各种金属矿物；稻谷、麦类及其种属；竹子及其品类；古刹和不同地域词汇等都包括在内。

Ekavīsaticcādino ekañca taṃ vīsaticāti visesanasamāso vā siyā, ekañca vīsati ca ekavīsatīti catthasamāso vā, samāhāre napuṃsakattantu na pappoti, ‘‘nānusāsanīyaṃ liṅgaṃ sokanissayattā liṅgasse’’ti loke napuṃsakaliṅgassehānabhidhānato napuṃsakaliṅgaṃ na bhavissatītyadhippāyo, sabhāparisāyāti ñāpakato vā samāhāre napuṃsakaliṅgamatra byabhicaratīti daṭṭhabbaṃ.

二十一及以下的数字词，既可理解为单数与二十的组合，也可见为四十数词的合成。此合成略去男性或阴性差别而未成立，对此世间俗谚有所说，「非教诲符号因悲伤不能相应符号，故世间无男性符号」，又云「依因行会，下议会不显男性符号」。总之，此处应区分非男性符号仅出现在议会相关词汇中。

Pubbappayogo-bhimatoti upasajjanasaññakassa syādīti paṭhamāya niddiṭṭhassa samāse pubbanipāto ‘‘upasajjanaṃ pubba’’miccanena (2-2-31) iṭṭho kamassa padhānabhāvena vattumiṭṭhattāti ‘‘syādisyādinekattha’’nti (3-1) ettha syādīti paṭhamāniddiṭṭhassāsaṅkhyādino pubbamavaṭṭhānato syādineti tatiyāniddiṭṭhassa pacchāvaṭṭhānato ‘‘syādisyādinā’’ti sutte paṭipāṭiyā padhānabhāvena vattumiṭṭhattā.

「先后用意」应理解为亲近之意识。首段用法之公案，依先部法云「近处为先」被误用为不利正当出发点之义，存于「在某处等」诸语。所以上文「先」即「在首」之义，三段后句依经文所秉持的顺序示现为依附根义。

Parappayogo-bhimatoti heṭṭhā vuttasuttena pubbanipāte patte ‘‘rājadantādīsu para’’ntīminā (2-2-30) paranipāto-bhimato, vacanenāti- ‘‘bahula’’nti vacanena, pubbakā layuttassa parappayogo-bhimatoti rājadantādipāṭhato evā-bhimato.

「他用意」即前文所论经文在先部文集中处于第二部中有「王象等他处」之语，说法不同，即为外部语义。言辞上以「多」字辨别，与之前组句之先用义相区别，即被理解为他处用意。

Kamampaccanādarāti iminā padhānabhāvenā-kkamassa vattumiṭṭhattamāha. Saro ādi yassa taṃ sarādi, saṅkho ca dundubhi ca vīṇā ca, udukkhalañca musalo ca, dhanapati ca rāmo ca kesavocāti viggaho. Jaṃdaṃsaddā jāyāsaddasamānatthā asaṅkhyā-jañca pati ca, dañca paticāti viggaho, avantayo ca assakāca, aggi ca indocāti viggaho, taṃnivāsimhi gahite avanti ca assakocāti ekattenapi viggaho vattati. Dvandasamāso- yaṃ dvandasadisattā dvando, dve ca dve ca padāni dvandānīti hi ubhayatthappadhāno- yaṃ dvandasaddo.

欲、意、厌恶因此种基本性而成故，谓之有漏。以萨罗（鼓之类）为始，即所谓萨罗者，以鼓、铜钹、琴、木鼓及杵、琴弄与拉摩（古代乐器）、ケ萨梵（KESAVA 乐器）等为其解释。又以杖声类比于众多震动声，及杖、盾等为其解释，亦译为前进者（前驱），火与因陀罗（印度大神）亦出此义，于现住者所建立中，统一地称为前进者、火与因陀罗等的解释皆同。所谓双词复合即两词合成一词，两两合并即曰双词合成。

21. Saṅkhyā21. 桑克亚

Atha ‘‘samāhāre napuṃsaka’’nti (3-20) vijjamāne kiṃ ‘‘saṅkhyādī’’ ti iminā satthagāravakarenāti āsaṅkiya codeti ‘nanuce’ccādi. Tathāhiccādinā ‘‘samāhāre napuṃsaka’’nteva sijjhanaṃ samattheti. Yathāvuttacodanācālane parādhippāyaṃ parikappento’catthe’tiādimāha.

继而，当讲解“无性者的集会”（3-20）时，谓“数类等”以此为尊重老师而未怀疑地作出引导，意为‘莫疑’等。正如其他引导，“无性者的集会”仅仅是授记时的用言。此语引导触发“他境”等说法，谓有及无，对立者等是设定。

Neti iminā catthetiādinā kataparikappanā na sijjhatīti dasseti, tattha hetumāha- ‘sambandhassa purisādhīnattā’ti, saticeccādinā ‘samāhāre napuṃsaka’ntettha visesanaggahaṇe payojanaṃ vatvā ‘saṅkhyādī’ti imassa niratthakattameva thirīkaroti.

以‘非此’即‘非此种设定’为言说，表明某种设定未成立，故以理由说明，“因关系上人依赖”，综观此中“无性者的集会”用于限定描述，说明“数类等”对其无实义而予以否定。

Payojaneti lāghavappayojane;

“果用”者，谓作为轻微目的或辅助目的。

Sambandhīyatīti visesanaggahaṇaṃ sambandhīyati;

“关系”者，谓限定关系的取用。

Etthāti etasmiṃ ‘saṅkhyādī’sutte;

“此处”者，此处于『数类等』经中。

Tanneti iminā yathāvuttaṃ codanaṃ nivatteti.

所谓『那』，是指前文所说的教导语句得以终止。

‘Saṅkhyādī’ti suttassa sātthakattamāha- ‘catthasamāsānantara’miccādinā. Ekattabyapadeso kātabboti ‘‘saṅkhyāpubbo digū’’ti (2-1-52) saṅkhyāpubbassa samāsassa digusaññaṃ vidhāya tadatthassa ‘‘digurekavacana’’ntīminā (2-4-1) ekattabyapadeso parehi viya kātabbo.

『数数等』这一说法，是指经典中的义理精要，即因『义涵总持之后』及‘起止’（日文中常称作末尾）等所作之用语。应当用‘数前东向’（一开始的数字）这一表述，因为该词语对前面数字总持的总称作了规定，因此称作‘总称为单一之辞’，在其他地方则应当以类似方式使用。

Samāharaṇaṃ samāhāroti iminā bhāvasādhano-yaṃ samāhārasaddo. Yadi samāharīyatīti samāhāroti kammasādhano siyā, tadā pañca kumāriyo samāhaṭāti vākyassātthe vutti siyā pañcakumārītyettha sakapadatthappadhānattā bahuvacanaṃ siyā ‘‘ghāpassāntassāppadhānassā’’ti (3-24) appadhānarassattañca na siyā… samāhaṭānameva kumārīnaṃ padhānattā, tasmā pañca gāvo sa māhaṭātyetasmiṃ vākye samāsova natthi kammasādhanassānupagamato. Pañcannaṃ gunnaṃ samāhāro, catunnaṃ pathānaṃ samāhāroti vākye pana atthi, samāhārassekattā tu sataṃ yūthaṃ vananti ettha viya sābhāvikamekavacanaṃ siddhameveti viññāpeti.

『集合』一词，从字义上看是集结、聚合之意，今用来指集合之义。若‘应当集合’则意味着这是行为之目的。如此，在‘五女儿集合’这句话中，依据句意解释‘五女儿’为单数，表示单一聚集之意，而非复数。于此应以单数形式表达，正如‘合并五牛之意’，这语句中无行为目的介入。‘五种品质的集合’、‘四种通路的集合说’，这些语句虽有‘集合’词，然因表达单一概念，故自然采用单数形式。

22. Kvace22. 有时

Kvacisaddassa payoganiyamanattho ‘‘paro kvicī’’ti (1-27) ettha vuttanayena veditabbo. Avisesena udāharaṇepīti paresaṃ viya ‘‘chāyā’’ti (2-2-73) suttayitvā vikappena ‘(kuḍḍacchāya) kuḍḍacchāyāti ca ‘‘bāhulle’’ti (caṃ, 2-2-74) suttayitvā niccaṃ ‘ucchucchāyaṃ salabhacchāya’nti ca nodāharitvā sāmaññena ‘salabhacchāyaṃ sakuntacchāya’nti udāharaṇe dassitepi. Aññatthāti bahulabhāvato aññattha. Viggahasamattassāti viggahasāmaññassa, yathāsambhavanti pāsādassa chāyāiccādinā sambhavānatikkamena, saddāti saddato parāya.

某处词语使用受限制，此处称作‘别人处他处’。此乃依文义所应知，作为特殊范例举例他人之‘影子’一词，文中论述‘破影’等词，皆暂且未举例常见‘强影’及‘飞影’等，泛指赋予他他意义。此处‘别义’乃含许多涵义。‘能够区分’者谓能分辨一般场合中阴影等词所生逐渐变化现象，‘词义’是指词的外在现象。

23. Syādi23. 「sa」等

Nanuceccādinā vuttaṃ codanaṃ nisedheti ‘tanne’ti. Tattha kāraṇamāha- ‘ghasaññattā’tyādi. Aghonanti ghaokāravajjitānaṃ, nanu itthi yamākāro gho, tathāsati napuṃsake so (na siyāti) parikappeti ‘napuṃsakattā ghattameva natthīti cedi’ti. Tampi neti yathā vuttampaṭikkhipitvā attheva napuṃsake ghattanti dassetumāha-chaṭṭhīsamāsasse’ccādi. Napuṃsake ghattassa sabbhāvameva samattheti napuṃsakattaṃ hi’ccādinā, pāribhāsikanti ettha suttamevādhippetaṃ, paribhāsāya nibbattaṃ pāribhāsikaṃ suttikanti attho. Ārabhitabbamevidaṃ suttaṃ (napuṃsakassāpi) rassattavidhānāyāti adhippāyo. Ghanissitampi kāriyanti ‘‘ghabrahmādīte’’tyādinā (2-60) vidhiyamānamekārādikāriyampi. Etaṃ ghanissitaṃ kāriyaṃ naca yuttanti sambandho. Ayuttattepi doso-yamāpatatevākyāsaṅkiyāha-‘nāyampidoso’ccādi, na rassassa ettheva laddhāvasarattā paṭhamaṃ tena paviṭṭhe… (ghani)ssitaṃ kāriyanti nāyampi doso paribhāsāva senāti mantabbaṃ. Salabhacchāye iti padacchedo.

否定某些语言教导语，用“那等”否定之。其理由谓如‘草名’等。‘亚’音为‘哄’音，意指无响声之表述，譬如若说此声为哄，表明此音非男性，故视为不成立。又：此处否定语表现为‘非亚者’，以表述非男性即杀戮之意。此乃第六合成词语用法以显示男性和杀戮之特性。又，杀戮作为属性之说，相当于文义限制与字义说明纯属经典特指，称为法规语。应当以此经典为开始，谓杀戮者之行为亦具规定性。坚固行为亦作此类说明，如‘霸主等起始’所述。此为坚固行为，不适宜称作非坚固。若称非坚固，可能引起误解，谓非此即彼非彼，即因含违误解而非指杀戮。斩切字义为‘飞蝇阻碍’。

24. Ghama24. 热、暑（ghama）

Atoevacātiādi heṭṭhā vuttanayāvalambena vuttaṃ.

由前述各条依次而陈述说明。

25. Gossu25. 「go」诸词中

Sakatthapariccāgena kule pavattattāti iminā chaṭṭhīsamāsassa uttarapadatthappadhānattamāha.

『由于舍弃世俗利益而在家族中发生』，这是指出第六个月的后半部分内容因其依止次第而产生的。

26. Itthi26. 「itthi」（女性）

Itthividhīsu ‘‘puthussa pathavaputhavā’’ti (3-39) suttapariyantesu. Itthiyanti idaṃ nāmavisesanaṃ vā siyā paccayatthavisesanaṃ vā, tattha nāmavisesanamevidaṃ na paccayatthavisesananti dassetumāha- ‘nāme’ccādi. Akārantato nāmasmāti ekattādimahantatthavācito akārantato nāmasmā. Itthattanti ettha itthīti itthiliṅgaṃ vuccati. Itthiyeva hi esāti liṅgīyati saṅketīyatīti liṅgaṃ. Itthiyā esāti pasiddhimato atthassa bhāvo sāmaññaṃ bālayuvattādi lakkhaṇaṃ itthattaṃ. Kimettha liṅgaṃ nāma–

在经文末尾有『于女子类别中，谓之女儿或土地之女』（第3-39节）之说。这里“女子”既可能是名称的特别指称，也可能是条件的特别说明。为了显示“不是名称的特别指称，也不是条件的特别说明”，文中特别解释说，“乃是名称所谓”等。所谓“名称”，并非动词形态，是将名称作为一体的根本意义来称呼。所谓“女子”，这里指女性性别。在文法上以“女子”的女性性标记来表示。此“女子”的意义，是指其在普遍的无知童年等标识下被确认的存在。这里所说的“性别”为何呢——

Eseso etamiti ca,

“此即所谓之此”之意，

Pasiddhi atthesu yesu lokassa;

指对此意义上受世间普遍承认的现象；

Thīpuṃ napuṃsakānīti,

称呼生理上为女性之人；

Vuccante tāni nāmāni.

这就是被称为此类名称者。

Atthesu yesu esā eso etanti pasiddhi lokassa hoti etāni yathākkamaṃ itthipurisanapuṃsakaliṅgānīti lokena vuccantīti attho. Evañcakatvā vuccate ‘‘liṅgaṃ nānusāsanīyaṃ lokanissa yattā liṅgassā’’ti. Tattha goiccādīsvesā esoti pasiddhiyā itthiliṅgattaṃ, acciādīsvesā etanti pasiddhiyā itthinapuṃsakattaṃ, taṭobhaṭī taṭamiccādīsveso esāetanti pasiddhiyā pumitthinapuṃsakattaṃ, mālāiccādīsvesāti pasiddhiyā itthattaṃ, rukkhoccādīsvesoti pasiddhiyā pulliṅgattaṃ, kulamiccādo etanti pasiddhiyā napuṃsakattaṃ. Samāsassāpyevaṃ daṭṭhabbaṃ, jotakāti dassetīti sambandho. Jotakā itthattasseti pakaraṇato viññāyati. Tato veccādinā paccayatthabhāvino ye dosā tesametthanāvakāsoti dasseti. Samānādhikaraṇattaṃ bahuvacanampi hotītisambandho. Iminā idaṃ dīpeti ‘‘itthattassa paccayatthatte sati padhānattāssa byatirekalakkhaṇāya chaṭṭhiyā ‘kumārittaṃ (devadattāyā’tibhavitabbaṃ, tato ca na siyā kumārī) devadattā’ti samānādhikaraṇattaṃ, tathā kumāriyoti bahuvacanampi itthattassekattā. Pakatiyattha visesanapakkhe tu pakatiyā itthattavisiṭṭhaṃ dabbamevoccate, āādayo tu jotakatāti tattha byatirekābhāvā chaṭṭhiyā appasaṅgo ca bahuvacanampi anekattāva dabbassa yuttanti yathāvuttadosāvasarābhāvā iṭṭhatthasiddhī’’ti. Aññeti jayādicca jinindabuddhyācariyādayo dasseti.

“在各种意义中，这个‘是’（esā）乃至此处皆为表明该义在世间广为传播之用。这些‘是’依照男女性别的差别，世人称之为‘标记’。如此说曰：‘标记不可违背，在世间因标记而有区别。’其中以牛皮等衣物为例，是表示女性特征；以羊等皮衣，则表示男性特征；以猫狗等皮衣，表示男性性别；以花环等饰物为女性象征；以树皮等衣服为雄性符号；无家族装饰则表示无性的标记。总的来看，如此区分有所典章，称为“标识”，其关系即为表现性别之处。‘标识’此词从论义上能说明性别区分，且由颜色等因素条件决定其差异，说明此类差别之必要。复数形式显表此关系。此处进一步阐明：在保持标识条件下，有第六种‘未成年（非少女）’状态须加注意，因而非少女状态与少女状态在语义上需区分。按语法规则，特殊义务以‘标识’为核心见解。由此可知，以‘标识’为论点淋淋尽致，误解无由生起，印证正确义理。又借诸如‘胜利者等尊师’例证说明此理。

Itthiyamabhidheyyāyanti itthiliṅgasaṅkhāte itthatte atthabhūte, yathevahītiādinā upamāvasena yathāvuttamevatthaṃ vibhāveti. Tattha itthattamiccādinā paropavaṇṇitapakkhassāyuttattannicchindeti, no papajjate devadattāsaddavacanīyassāpi itthattato abyatirittattā ‘itthattaṃ devadattāyā’ti bhinnādhikaraṇatā na yujjate, anupapattimeva samattheti ‘devadattāyāti’ccādinā. Samānādhikaraṇattameva siyā itthisaddavacanīyato anaññattā devadattā saddavacanīyassa itthī devadattāti.

所谓‘女性名称’乃称谓女性的用语，依赖性别的语义实义，依照‘如上所述’的比喻方法加以阐明。在此，‘以性别为核心的类似用法’得以断除与其他无关的附加义，不导致‘以性别论‘Devadattā’（音译：提婆达多）’为不当混淆之误，用‘以性别论’与‘Devadattā’两个词语不相交叠，确保语义上无混淆，因而能正确理解此词。‘Devadattā’以此种语境使用时，应认为在相同语境下成立女性指称为‘Devadattā’。

Atoevāti itthatte āvidhānatoyeva. Tabbatotthassāti idaṃ jayādiccādimatānugāminā vuttaṃ, tathā hi te evaṃ liṅgalakkhaṇa māhu (pā, 4-1-3 kāsikāyaṃ) ‘‘sāmaññavisesā itthattādayo gottādayo viya bahuppakārabyattiyoti te hyevaṃ maññante ‘‘yathā gottādayo samānajātiyesu sabbesvanuvattante, vijātiyehi pana nivattante, tathā itthattādayopi. Vicittattā pana sāmaññavisesanissayānaṃ byañjakānaṃ kociyeva sāmaññaviseso kenacideva nissayena byañjate, na sabbo sabbena (pati) niyatavisayattā bhāvasattīnaṃ, tattha yenatthena itthattameva byañjate na pumattaṃ nāpi napuṃsakattaṃ, sā itthiyeva bhavati na pumā nāpi napuṃsakaṃ. Yena pumattameva byañjate, so pumāyeva. Yena tu napuṃsakattaṃ taṃ napuṃsakameva. Yo tu dvinnaṃ tiṇṇaṃ (vā) byañjako, so dviliṅgo tiliṅgo ve’’ti (pā, 4-1-3 kāsikāvivaraṇapañjikā) tasmā pabbato yathā vuttaitthattavato atthassa abhidheyyassāti evamettha attho daṭṭhabbo.

因此，性别相关语义的建立正是基于相互依存关系。此为遵循“以胜利者等前文的明确说法”，即“这些标记性质相同，似如族姓等具多重用法，但细微区别即为不同之性。”世人常误以为“如同族姓相同则同归一类，性别亦复如是”，然细分而言，性别标记则区别为男、女或无性三类。某些标记虽然部分重叠，却不全等全异，而是依照指称对象不同分别。如称女人色彩明显的词汇即归女性，不属男性或无性。称存在男性色彩者，即为男性。称不能定义于男性或女性而属于无性者即为无性。若指二者兼备，属于二重性或三重性标记。释义完备，正应如是理解。

Atheccādinā yathāvuttadosaparihārāya jinindabuddhinā yadupavaṇṇi taṃ taṃ parikappeti. So eva carahiccādinā upahāsapubbakamuttara mācikkhate. Masimakkhitakukkuṭoviyāti yadā koci aññakukkuṭo aññasmā bhīto siyā, tadā vijayino kukkuṭassa mukhaṃ masiyā makkhetvā upanenti so paṭhamaṃ tato bhītopi puna aññoti mantvā yujjhitumussahate. Yathātra sova kukkuṭo byāje nopadassito, tathā trāmītyattho.

现在依照前述错误见解，尊师以胜利者般的智慧加以批判，予以修正。尊师在此逐条讲述，演说前因后果，令听闻者除去迷惑。譬如，有时一公鸡害怕另一公鸡，此时胜利者形象如同一鸡顿时隐藏其头以避敌。此时敌鸡观察时，先后各异，持恐惧心理者先后纷呈。此义如同此说。

29. Ārā29. 远离

Puṃyogena bhariyāyaṃ vattamānatova niyamena ‘‘mātulāditvānī bhariyāyaṃ’’ (3-33) tyānī, iminā tvaniyamena bhariyāyamabhariyāyañca inītyaniyamena vattumāha- ‘ārāmikassa bhariyā’iccādi.

以男性的行为方式控制妻子的“三姑”关系（如外祖母等的女性亲属）为例，依照此规定，依规矩在妻子与其姐妹中实行调整，此称‘酒贾之家妇人’关系。

31. Kti三十一、[Pali: kti] 后缀。

Ttimhāti ettake vuttepi ttippaccayantatoti vacane kāraṇamāha-kevalassa aññapadatthe payogābhāvā’ti. Iminā paccayaggahaṇaparibhāsamantarenāpi sāmatthiyenevāyamatthaviseso labbhatīti dīpeti.

论中所说‘三’（ttimhāti）及‘三因’（ttippaccayantatoti）等，意思为：只有单一用法时，无法通过使用产生变异。今借“因果相承说明”过程，为了教说的便利而赋予特殊含义，这一点加以解释。

32. Ghara三十二、房屋。

Taṃsanniyogāti tena nīppaccayena sanniyogā ekībhāvā, ayametthādhippāyo ‘yattha nīppaccayo tattheva yalopo’ti.

此处所谓的附带关系，即指依赖于前因的结合之统一，此为本节所依之重心，因为所谓因的消失，便是从那里起消灭。

33. Mātu三十三、母亲。

Bhariyāyanti pakativisesanattā māha- ‘bhariyāya’ntiādi. Punnāmadheyyāti purisassa samaññābhūtā, puṃyogenāti purisena saha sambandhena hetunā. Itthiyaṃ vattantīti soyamityabhedavacanicchāyaṃ yadā bhariyāsaṅkhātāyamitthiyaṃ vattante, nadādipāṭhāti vutte viññāyati ‘ākatigaṇattā nadādipāṭho honto evaṃ hotī’ti dasseti, punnāmasmāyogāapālakantāti nadādipāṭhatoti atthoti seso. Idañca nadādīsu gaṇasuttanti veditabbaṃ, tassa atthaṃ vadati-‘pumuno’iccādi, apālakantāti kiṃpasupālikā khettapālikā.

说“为妻”，是因称呼有别，使用“为妻”等词。所谓“善业谓者”，因男子具有同意与善业相应之缘故。称某女子为妻，是因语意之区分，特指女性而言。举例水流之类经文中，谓其为“流水一类”，说明其因数目众多之故。所谓“善缘守护”指守护流水类等之义余。此处水流诸类应知，是说明“男子”和“守护”等词之义，即有牧人及田地看护者之意。

39. Puthu三十九、各别；众多。

Puthusaddato saññāyaṃ vīppaccayaṃ samattheti‘puthubhūtā pathavīti hi mahī vuccatī’’ti, puthubhūtāti hi iminā pathavīsaddassa puthusaddabhūtattaṃ viññāpeti, mahī vuccatīti iminā nadādipāṭhā saññāyaṃ vīppaccayattaṃ, puthubhūtā patthaṭāti attho.

“众生所知名称”依感知形成之观念为条件，此谓“众生之地”，因称土地为大地，借此说明“众生地”是感观条件之意，亦即水流等为观念感知条件之义。故称“众生地”者是指水流等为感所依赖。

40. Samā四十、相等；年岁。

Parādhikārato paccayassa paravidhināva sāmīpyassa siddhattā sādhīpyavacanassantasaddassa gahaṇamanatthakaṃ siyāti mantvāvayavavacano yamantasaddo gayhatīti dassento āha- ‘tassa anto’iccādi. Avasānavati+avayavoti padacchedo, samāsaggahaṇena gahaṇe kāraṇamāha-‘avayavattā’ti. Yathāvuttacodanāya niddosattamupamāvasena dassetumāha-‘nāyaṃ doso’ccādi. Pallavitassa rukkhassa pallavānamavayavattaṃ viya samāsato uttarakālaṃ vidhīya mānassa akārassa samāsāvayavattaṃ na virujjhatīti attho.

此说外在条件非主导，法则为邻近性成立，依附于词语组合且不具实体，谓语须得接受词素之关系。谓“该词末端”等，指称词素之断合。谓“有词素者”为结合之理由。以树叶之芽包涵叶芽词素论，处之合成不得被断裂。此法旨在示范如“指责”之用法。

44. Asaṃ四十四、非有；无。

Atikkantamaṅguliyoti viggaho. Dve aṅguliyo samāhaṭāti paraviggahenātthamāha, dve aṅguliyo pamāṇamassāti viggahenevaṃ samāso tato mattappaccaye tagghappaccaye vā tassa ‘‘lopo’’ti (4-123) iminā lope kate visesanasamāsā akāroti dassetuṃ ‘katha’miccādinā yaṃ vuttaṃ taṃ dassetuṃ ‘aññapadatthe’ccādi vuttaṃ. Samāsavidhānaṃ atopīti mattādippaccayalopaṃ katvā ‘‘visesanamekatthene’’ti (3-11) samāsavidhānā, atha nāyamaṅgulisaddenevaṃ samāso, māne paccayalopavasena vināva appaccayena niṭṭhappattīti mantvā ‘aṅgulasaddo vā’ccādinā yaṃ vuttiyaṃ vuttaṃ tattha āsaṅkaṃ viracayati ‘athe’ccādi. Dvaṅgulasaddassa pamāṇinivattanato kathañcipi aññapadatthatā siyāti ‘yathā tathā aññapadatthe vattatū’tivuttaṃ. Nanu niraṅgulantyādi sabbamaṅgulasaddena sādhetuṃ sakkā, tathā sati kimaṅguli saddā appaccayavidhānenetyāsaṅkiya payojanantaraṃ apadisitumāha- ‘sabbatthe’ccādi. Aṅgulisaddato appaccaye avihite niraṅguliccādipi siyā tannivattanamettha payojananti dasseti ‘aṅgulisaddanivattanattha’nti.

说“超过寸度”为定义。两寸相当于统摄，因统摄而表马克，即两寸为测量毫分等之合成。由此由根本条件或附带条件而生消失。（二寸）中断断合不成立，即形容词合成以说明“如何”之意义，意旨用不同辞别之句展明。此谓合成规律，包含根本及附带条件之消失，谓“一义之合成”。并以此与基本合成条例如“寸”为担保，说明有无附带条件消失时之成立。合成词中附带条件未具时，若以无寸词作合成亦可，意在说明“寸词回退”的意义。

45. Dīghā45. 长音

Dīgharattantyādo nānusiṭṭhattā liṅgavisesassa kathaṃ napuṃsakattameviccāsaṅkiya codeti ‘nanuce’ccādi. Nāyaṃdosoccādinā pariharati. ‘‘Liṅgaṃ nānusāsanīyaṃ lokanissayattā liṅgassā’’tīdamālamba vadati ‘loke’tiādi. Athavāti pakkhantaropadassanatthe nipāto, vibhajjāti vibhajitvā. Kvacīti yogavibhāgenāti adhippāyo.

论及长时段记忆力不全，疑问其语法男女反转是否可疑，以“难乎”等词为疑问开端，此非责难，而是曰“语法不应约束以世俗所需”，以“界”为依据。所谓“或言”修饰反对观点者，为便于分辨派别。所谓“何处”，表示依分配而有不同规则。

Ahorattanti samāhāre (cattha) samāsā napuṃsakattaṃ. Atirattoti pulliṅge pādisamāso, samudāyasaddassāpyavayave vutti sabbhāvato ekadesavacano pubbarattādo rattisaddoccāha-‘pubbā ca sā ratti cā’tiādi. Evamekarattanti pāṭhena na bhavitabbaṃ… tassa samāhārena samāsattābhāvā. Napuṃsakaliṅgampana lokasannissa yattā viññeyyaṃ.

“夜白昼连”作复合体（或称“集会”）时，“合成”非指真性别的结合。所谓“过度连结”，是指男性器官脚趾部的联结，及发生声响时不能分割的状态，一切自然现象中均属同一个词，此词多位于前置词后，如“夜声高升——‘先前也是夜’”等。依此，不可采用单一“夜连”体读法……因“夜白昼连”是复合体故非合成不存在。此中“非真性别”标志，因缘所现而见。

Asamāsantapakkheti samāsantaappaccayassābhāvapakkhe. Pubbā atikkantā ratti pubbarattī(ti ratti saddo) nekadesavacanoti samāsantābhāvo.

“非合成方面”，是指合成条件缺失的方面。之前已超过的“夜”（此为“夜声”）是前置词义，故此属“合成缺失”的意思。

46. Gotva46. 去了

Nanuceccādinā yathāpāditadosaṃ nāyaṃ dosoti pariharati. Syādilopassiccādinā sulabhasyādi lopato pyasulabhataddhita lopova alopetīminā parāmaṭṭhuṃ yuttoti dasseti.

譬如否定之日，某种已指定的过失若非此过失，便不加以迁避。又如断绝等正当理由因缘下，虽为易失物品及获得困难时，亦当审察丧失还是非丧失，令不入极端之见。

47. Ratti47. 夜

Rattindivaṃ bhuñjatīti payoge ādheyye bhojanasaṅkhāte apekkhite ratyādayo ādeyyasāpekkhā, tesampi iminā nipāta nenevātimatā samāsassa siddhīti dassento āha- ‘rattandiva’ntiādi, ratti ca divācāti viggaho, catthasamāse tu ra(ttindi) vā.

“昼夜饮食”等因缘，涉及饮食选择及时间顺序，区别昼与夜的依赖，借本句之末尾助词非过度使用表达合成成功义，如“昼夜二者”辨析处，即为合成体中的某处词。

50. Dāru50. 木

Samāsattho (ettha) dāru, nāssa mukhyāhi aṅgulīhi sambandho yujjati, nanu dve aṅgulī pamāṇamassa dārunoccādiṃ mukhyo aṅgulisaddogahitoti sambandho sambhavati kimevaṃ vuccateccāsaṅkiyāha-‘yadipi’ccādi, pamāṇavacanenāti mattādipaccayatthabhūtapamāṇavācakena, aṅguli saddassa dāruno pamāṇavācakattā vuttaṃ- ‘dāruno sambandho atthī’ti. Visesanasamāsato paraṃ tadatthavisaye tasmiṃpamāṇatthavisaye ‘‘mānematto’’tiādinā (4-46) mattādippaccayenabhavitabbantiattho, lopenabhavitabbanti sambandho, ‘‘asaṅkhyehi cāṅgulyā naññāsaṅkhyatthesu’’iccatra (3-44) yadākhyātaṃ, tadihāpyatidisamāha-‘pubbe viyasiddha’nti, anakārantānanti bhūmiādīnaṃ, tabbidhāne tassa appaccayassa vidhāne payojanaṃsissokārotisambandho. Iminā kaccāyanānaṃ pakaraṇe payojanaṃ dassitaṃ. Athaca panettha ‘‘kvaci samāsantagatānamakāranto’’ti (ka, 2-7-22) iminā akārantassa samāsante kate sāmatthiyā ‘syāca’iti (ka, 2-3-29) sissākārādesābhāvā niccamokārantarūpaṃ sampajjatīti parikappiyatassāyuttabhāvaṃ dassetuṃ yaṃ vuttaṃvuttikārena, taṃ dassetumāha‘akārantassapi’ccādi, yaṃ-vuttaṃ sissākārā desanivattane akārakaraṇe sāmatthiyaṃ, tadabhāvā sissākārādeso na nivārīyatīti dassetumāha-‘nace’ccādi. Caritatthatāya niṭṭhitappayojanatāya, teneva kaccāyanavuttikāreneva appaccayanta mudāhaṭaṃ sakkataganthānusārena, abyañjanantattāti iminā tiṇṇamesaṃ saddānaṃ sakkate byañjanantattameva bodheti, niratthakanti pubbeva akārantattā niratthakaṃ, ākāravidhānenevāti (ka, 2-7-25) ‘‘dhanumhāca’’ ityākāravidhāneneva.

此处“合成义”为“木材”，非关联于两端的主要指头。然两指尺寸等木材上程被视为主指称呼关系，乃成关联所需要。关于此为何如此，称为“‘以及’等词”批注。称尺寸词，为由本体等条件所依附的量词。于指头音意中“木材”即指空间量词，言“木材之关联存在”。因定语合成之故，归入该意义范畴。复合修饰语至关重要，描写该意义背景，及量词以致“大小”等词（相关资料卷4-46）。此由本体条件而成关系，非因缺失关系。亦含“无数指头中非单数指头”之义（相关资料3-44）。如同前文“已久成法”等解释，论诸地理环境，诸缘起成法，并于关系条件产生功用。以此为例，曾于《迦叶论》示明功用。且于此“何处合成者无行为”论述（相关资料2-7-22），论合成者缺乏行为时，该合成是否仍可成立“可能”（相关资料2-3-29），指无遗行为区分存在时常生不遗行为形态，欲展现此因缘性相，故言“即使合成者亦然”论断，依此述“无遗行为者不当阻止”意，故云“不许”等语。论述此旨在说明行为状态终结具因果目的。依托《迦叶论》注释因缘，带来义项辨析，指三声中佐助汇合音的意义，亦即“以声音为辅助性末音”的意义，说明前文因无遗行为，音义同样无用。又言起终义，依此音法如《迦叶论》中“弓形语”词语施用相同。

51. Civī51. 弓

Aññamaññakiriyeti kiriyāparivattanamāha, iminā sutte kiriya saddābhāvepi vītiharaṇasaddeneva kiriyābyatihāreti labbhatīti dasseti.

“相互作用”是指“作用之轮转”，此名显示，即便在本经中作用词义缺失时，亦可理解为作用的延续，即作用的不灭性存在，故说能获得处理此意的理解。

52. Latvī52. 藤

Paṭimukkakambū āmukkavalayā.

『已解开之臂钏』者，谓已套上之手环也。

53. Vāñña53. 欲求义（Vāñña）

Kāpekkhehīti kappaccayamapekkhitehi.

『依欲望者』者，谓依词缀[Pali: kappa]之助缀所期待者也。

54. Utta54. 超越义（Utta）

Āparicchedāvasānā na pare tato paraṃ ṇādikāriyavidhānā.

至划分界限为止，其后不再施设带有『ṇ』等[Pali: ṇādi]功能之规定。

57. Ṭanta57. 从事义（Ṭanta）

Ṭādese pubbasaralopo, atisayena mahantīti viggahe ‘‘taratamissikiyiṭṭhātisaye’’ti (4-64) tarappaccayo ṇādivuttiyaṃ vibhattilopo. Mahattarasaddā ‘nadāditovī’’ (3-27) mahato bhāvoti vākye‘‘tassa bhāvakammesuttatā ttana ṇya ṇeyya ṇiya ṇiyā’’ti (4-56) tto, vibhattilopo, chaṭṭhīsamāso, tenāha ‘rattaññūna’miccādi.

替换为『ṭā』时，前元音脱落。『极为广大』之分析语中，依『比较最胜格』[Pali: taratamissikiyiṭṭhātisaye]之规则（第四章第六十四条），加『tara』之词缀；在带有『ṇ』等功能之陈述中，格语尾脱落。『mahattara』一词，依『nadādi』类（第三章第二十七条），于『广大者之状态』之句中，依『于自性与业格中，接『ttatā』、『ttana』、『ṇya』、『ṇeyya』、『ṇiya』、『ṇiyā』等词缀』之规则（第四章第五十六条），加『tto』，格语尾脱落，构成第六格复合词。故说『知古者』等。

58. A58. 到达义（A）

Nto neti sambandho.

此处表示与前文的句法联系。

60. Para60. 他者义（Para）

Parāsaddo ettha adhikatthoti āha-‘adhikā’ti.

此处「逾」字表示「超越」之义，故曰：『「逾」者，超越也』。

63. Klu63. 声音义（Klu）

Apavādavisayepīti ‘‘vijjāyonisambandhānamā tatra catthe’’ti (3-64) imassa apavādasuttassa visayepi.

「亦于例外规则所涉范围」——此即指『于具明处、本源联系等名，彼处第四声』（3-64）这条例外规则的适用范围之内。

64. Vijjā64. 明；知识。

Atha vijjāyonisambandhānamityuccamāne vijjāsambandhīnaṃ yonisambandhīnanti kathaṃ vivaraṇamiccāha-‘vijjāyoni’ccādi, vijjā ca yoni ca vijjā yonī tāsaṃ sambandho, so yesaṃ atthi te hotādayo mātādayo ca abhedopacāreneha vijjāyonisambandhisaddena gayhantīti adhippāyo, tasaddenāti tatretyatra. Te ca ltupitādayoti tasaddena parāmaṭṭhā ltupitādayo ca, atthe kāriyā sambhavā taṃvācako saddo gayhati.

于是称为“知识生起相关”，指与知识相关的生起者。对此“知识生起”等词义如何阐发为假说——“知识生起”二词连带的关系，“知识”与“生起”即其相互关联，谓因相互依存故，诸如父母等不可分离相待者在此亦称之为“知识生起关联”的说法，该词义随处不同。此种“词义”乃表示“存在的诸如父母等未分别对待的称呼”，是其说法或总结。此处“词义”即该处之多处含义。又此处“ltupitādayo”（如“父母”等）之词，是该辞表达极致超微意涵，此理应为本义，这词语表达的义理即是如此。

65. Putte65. 诸子；儿子们。

Ltupitādī (ti pubba) sutte tatreti gahitaltupitādi.

经文中「彼处」一词所摄取的，乃是此前（经文）中已收录的「ltu」、「pita」等后缀。

66. Cismiṃ66. 在不定小品词中。

Paccayaggahaṇaparibhāsāya cippaccayanteti vuttaṃ.

为条件收摄释义而作称谓者，称为“条件收摄”。

67. Itthi67. 女人；女性。

Itthisaddena itthiliṅgaṃ gahitaṃ na itthī, taggahaṇe sati ‘itthiyaṃ vattamāne’ti vuttiganthassa itthisaṅkhāte atthe vattamāneti attho gayheyya, evaṃ sati ‘kalyāṇippadhānā’ti etthāpi pumbhāvo pasajjeyya… padhānasaddassa kalyāṇiyaṃ vattamānattāti āha- ‘itthiyanti itthiliṅge’ti. Atha itthiyanti ettake vutte kathaṃ taggahaṇaṃ siyāti āha-‘visesane’ccādi, ekattheti vuttepi itthiyaṃ vattamāneti ayamattho viññāyatīti itthiyanti vacanamanatthaṃ siyāti samatthamaññathānupapattiyanti itthiyanti visesanamitthiliṅgasseva gahaṇeti āha- ‘visesane’ccādi, itthiyanti itthiliṅgasseva gahaṇanti sambandho. Byavacchejjābhāvā visesanamanatthakaṃ siyāti ekattheiccaneneva itthiyaṃ vuttiyā (gamma) bhāvatoti bhāvo. Pume pulliṅge vattamāno saddo pumāsaddo, sakaloti padesasakalo hi gayhati… kassaci suttatthassa puthabhūtattā, tenevacāha- ‘itthiyantu na vattatte’ti.

“itthisadda”即“女性词尾”，非“女性”，在适用时须依《itthisaṅkhāta》等所说“女性词尾之含义”推断言外义，诸如“贤德道场”等，即使如此亦可得其正义……“padhānasadda”之“贤德”为动态之义，故称“itthi”（女性词尾）。再若问“何以称‘女性’为此义”，答曰“有区别”等等，且此“女性”因缘即指“有区别、异于男性词尾”的意义，与“女性词尾”相同，故曰“有区别”等是女性词尾的相关词义。此处“词义的扩展”为自身被排除为“无区别性、无异义”，谓其完全是“女性词尾”的连带意义，故称“有区别”等等即是女性词尾的含义。男性词尾对应的音节为“puma”（男子音节），其扩展区域包括所有称谓，故称该处。某些经文文辞的特殊惯用，故称“不为女性词尾所称”。

69. Sabbā69. 一切；所有。

Vattanaṃ ekasmiṃ atthe adhitthiccādo itthivisiṭṭhe sattamiyatthādo, vāsiṭṭhoccādo vasiṭṭhādivisiṭṭhe apaccādo, puttīyaticcādo puttādivisiṭṭhe icchādyatthe pavatti, tenāha-‘ekatthībhāvo’ti. Sāmañña gahaṇatthanti iminā mattasaddassa kasiṇatthe pavattimāha.

文义归结于一处的意涵为“女性特属义”的特定情形，（对应）“最尊特有义”的异体情况，（又如）“子一类”及对子类的诸欲望之相关情结由此产生，故称其为“归一势态”，这是就该简略词义用于某一专属义理而定的归结。此即是一般收摄意义，谓该介词短语即是某词汇之专属义域，这是该词义成立的说法。

70. Jāyā70. 妻子。

Evanti iminā itarītarayoge catthasamāsaṃ vibhāveti. Jānijāyā, saddantarenāti jānisaddena tathāsaddopadiṭṭhena daṃ jaṃ saddantarena ca, kesañciti kharīgatantiādīsu ‘kharī’tiādīnaṃ kesañci, kharīti kharatthe vattamāno-yaṃ saddo niyatavisayo… gatasaddaṃ vinā aññattha adiṭṭhattā, nāyampayogoti tudampatippayogaṃ nivattetvā hetumāha- ‘āgame’ccādi, aññehi cāti iminā rūpasiddhiṃ gaṇhāti.

如是，借此分别其他不同的结合方式，说明四种合成的结构。所谓‘知’者，由语音所引出，乃语音所表，于‘马’及语音等中，‘毛’等之类称为‘毛’等者，是以‘毛’为本意之声……除声音外无他义，亦不可用于他处，此句中以‘原因’说‘于经典’等，表示此处以上所述，以此说明色的成就。

75. Ana75. 无

Nanu sutte‘sare’ti ettakaṃ vuttaṃ‘sarādo’ti kathaṃ laddhanti āha-‘sare’tiādi, vaṇṇe yantantadādoti siṭṭhavacanaṃ, vaṇṇe parabhūte yaṃ kāriyaṃ vidhīyate taṃ so vaṇṇo ādi yassa taṃ tadādi, tasmiṃ tadādo uttarapade sampajjatīti attho, khādhātuto ktappaccaye vihite rassenākārenevāyampayogo, na visuṃ akārenāti dassetuṃ na ākkhātaṃ anakkhāta ‘‘byañjane dīgharassā’’ti uttarapadādi sarassa rassatta’nti vuttaṃ.

难道经典中说的‘皮、筋’之类，如何得名为‘皮’等？此‘皮’等，依合乎规范的用语，是指色彩所模仿之物，为被对象，此为其上界缘起之义。论其关系原因，如食物及农具的情况，虽非清净状态，为显示，说有‘细长之筋’的上端，谓‘筋之韧性’常存。

76. Nakhā76. 指甲

Saññāsaddesucātiādinā avayavatthanirapekkhānampi yathākathañci nipphattiṃ dassento sabbesameva saddānaṃ nipphannavācitañcāttano dīpeti, yathākathañci nipphatti, ruḷhiyā atthanicchayo, tena saññeccādo-dhippāyaṃ vivarati ‘yaṃkiñci’tyādinā, itthī ca pumā ca itthipumaṃ, na itthi pumanti samāse nipātaneniminā napuṃsakādeso ti dasseti ‘na itthi’ccādinā. Khī-khaye, khara-vināse cāti hi etehi ‘na khīyati na kharatī’ti atthe ‘‘bhāvakārakesva ghaṇa ghakā’’ti (5-44) appaccaye’ na khaya na khara’iti ṭhite khattādesoti āha- na khīyati’ccādi.

以‘知觉、声音及其因缘’等部分不相关之事物，依情况显示其各自的成就，并用此显示所有声音的成就和说法，说明诸说各自之成就、义理精要。借‘无分别’及以此显示知觉及其对立，乃至男女分别，亦非男女之所同属，故用‘非女’等语说明。有关枯萎及声韧消毁等，以此说明‘不枯萎、不坚固’之义，举例‘制造者’等作比，说明‘不枯、不断坚’等义理，名曰‘坚固者’。

77. Nago77. 龙

Evanti iminā gacchatīti vākye kvippaccayādiṃ dasseti, viseso panettha nañssa(ṭo) vasalo caṇḍālo, sītena karaṇabhūtena.

如是，此句显示‘去’字有快速缘起之意，此处虽无更详细区别，亦非粗暴，而是由合宜的修正而成。

78. Saha78. 共

Tattha tasmiṃ parabhūte, yassa ca jhattanti sambandho.

此中，于彼被依缘起者，其联系乃紧密无间。

80. Apa80. 离

Appaccakkhaṃ paccakkhañāṇenānupalabbhanīyaṃ tampanātthato-numeyyameva. Tasmiṃ gammamāne yamādesoti kenaci liṅgenādhigatenānumānañāṇenānumeyuttamagyādinoti dassetumāha- ‘kapote’ccādi. Kapotādibhāveti katthaci gharādo kapotavātamaṇḍalikādīnaṃ dassanavasena sabbhāve sati. Agyādidassanatoti aggipisācādidassanato, aññatrāpīti gharādito aññatra, kapotavātamaṇḍalikādino liṅgassa, agyādiyoganti aggiādīhi anumeyyehi sambandhaṃ. Mantvāti anumānañāṇena jānitvāpayogoti sāggisapisācāti payogo.

所论即彼一切障碍无法觉察，唯能推测其因缘，且仅以推测为准。此中，在迁移情况下，所谓‘犀鸟’等名，乃由某种标志所得的推测知识。说‘犀鸟’等，是指某处之洞穴、犀鸟领域及其一带，以种种表象而显现之境界。所谓‘无知等表象’，乃以火鬼等不同之境界为差别，除洞穴外别境，以犀鸟领域及表象与火等无知之表象相联系。所谓‘推测’，即由推测知识识别并联系之境界。

81. Akā81. 无

Sakatthe vattamānassa sahasaddassāti vattabbe vattamāno tappadhānoyevāti āha- ‘sakatthappadhānassa sahasaddassā’ti, vutti bhavatīti sambandho, yugapadi dhurā sadhuraṃ. Aparaṇhena sahitaṃ sahā paraṇhaṃ.

关于“sahasa”所用在“sakattha”中的解释，已经被称作是“tappadhāna”之语，也就是说，“sakattha-tappadhānasahasa”是正确的语意表达。此语句被解说认为是连贯的、同时发出的两种语音，纠合而成。其前半部分和后半部分连贯融合，构成一个整体。

82. Gantha82. 结

‘‘Aṭṭhādasa nimesā tu, kaṭṭhā tiṃsantu tākalā’’ti vacanato āha- ‘kalā kālaviseso’ti. Kalādisaṅkhātaganthassānte sahasaddo vattatītisamāsavākyaṃ niddisati ‘kalanta’miccādi. Ganthanteccādinā āsaṅkatoyamadhippāyo ‘‘kālatthapariccāgena ganthante vattamānattā akālattho’’ti. Ganthavuttipi kalādi kālasaddatthaṃ nātikkamatīti adhippāyenāha- ‘ganthavuttipi’ccādi. Adhiko māsako assāti samāsako, vikappena siddheti ‘‘sahassa so-ññatthe’’ti (3-78).

经文中说道“十八刹那即三十六刻”，这里“kalā”被解释为“刻，时间的划分”。在以“kalā”等时间计量汇编而成的经文结尾处，出现“sahasa”一词，属于复句结构中的完整句。经文中教义制定的旨要是通过“时刻的舍弃”以说明时间限定，对于经文时期的时间制度，提出“时刻作为时间单位”不可逾越的规律。此外，此处“ gantha-vutta”的语义也未超出“kalā”即“时间段”的范围，据此证成“sahasa”乃指复合时间单位的用法。文中称“adhika māsaka”为更大的时间段，是时间单位制上的划分，解释中稍带变化，但最终肯定“sahasa”于时间计量者义成立。

83. Samā83. 萨玛

Samāno pati yassā sapattinī sapattī iti nipphannānamekadeso ‘pattinī pattī’ti dassitoti vattumāha- ‘yakkhādi tvini’ccādi. Vayasaddassa ‘‘saravayāyavāsacetā jalāsayākkhayalohapaṭamanesū’’ti gaṇapāṭhato akkhaye vattamānasso manādittā okārantattanti dassetumāha- ‘vayo’tiādi. Yappaccayantoti iminā nipātanena takayappaccayanto.

「同夫之妻」为「共妻」，由「共妻」、「共妻」（阴性）二词既已构成，今仅示其中一部分「妻」、「妻」，故曰：『「亚卡」等词，以「tv」等』云云。为示「vaya（年岁）」一词，依据群词诵读中『于音节、年岁、辅音、语声、池塘、不灭、金属、布、心等词』所载，凡用于「不灭」义时，因属「mana」等类故为「o」元音结尾，故曰：『「vayo（年岁）」』等。所谓「以yap词缀结尾」，即以此不规则构词法，构成以「taka」及「yap」词缀结尾之词。

84. Uda84. 伍德

‘‘Aññasmi’’nti (4-121) iyappaccayavidhāyakaṃ suttaṃ.

这里提及的“Aññasmi”（即“无他者”）一词，出现在第四卷第121节中的因缘结构经文，用于说明句法中表明别种或排他关系的语义用法。

88. Tumhā88. 图玛

Tumhe viya dissantīti tumhādī amhādīccādiṃ ‘‘sabbādīnamā’’ti (3-86) ā.

表达“像你们一样出现”等说法，含有“tumhādi”与“amhādi”等词根合称为“sabbādīnamā”，这是三卷第86节中的说明，涉及代词的用法，是对语法代称的说明。

90. Vidhā90. 维达

Gabbhenāti iminā kucchigatena gabbhena saha dvihadayattamassāti dasseti, pubbapadeti dusadde.

“Gabbhenāti”是指随“kucchigata-gabbha”意，即“腹内之子”与“二心同住”等含义，用以说明生殖及内在空间的概念。这里被称作“pubbapada”（即“前置词”）重复结构，用于表示“内部”的程度，说明该词语的叠加结构存在特定逻辑。

92. Digu92. 数词复合

Guṇā paṭalā dve pādā esaṃ dve satāni assa, dve sahassāni assa, dvinnaṃ satānaṃ dvinnaṃ sahassānaṃ vā samāhāroti viggaho.

品质共有两百，两支足共有两百，两千共有两千，这二百与二千的各自集合称为计数。

93. Tīsva93. 三之中

Dvattipattāti paṭhamantā‘pūra-pūraṇe’iccasmā karaṇatthe ‘‘bhāva kārakesva ghaṇa ghakā’’ti (5-44) appaccaye syādisamāsoti dassetu māha- ‘dvattipatta’iccādi.

所谓“双折叠”，是指最初“空缺-填充”的意涵，为方便作成事物时说“作用之集聚结块成团”等（5-44），属于续增的复合词，故名“双折叠”等。

94. Āsaṃ94. 阿萨姆

Dve ca tiṃsā ca, dvīhi vā adhikā tiṃsāti viggaho.

有二又三十，二以上三十以下的集合称为计数。

96. Cattā96. 四

Sampattavibhāsāyanti ayaṃyogo (sampattavibhāsāti) dasseti, sampatte vibhāsā vikappoti attho, tayo ca cattālīsā ca, tīhi vā adhikā cattālīsāccādinā viggaho, tisso cattālīsā assa ticattālīsaṃ gaṇo.

此处所说的“具足之声明”，意味着具足中意指展开的含义，其中有三十和四十以上之计数，包含三十和四十以上的集合，称为三十与四十的合计三十四种。

97. Dvissā97. 二之萨

Sampattavibhāsattāti ‘‘āsaṅkhyāye’’ccādinā (3-94) ākāre sampatte vibhāsattā.

所谓“具足之声明”，指“无数量”及其他（3-94）形式中说明具足的含义。

Iti moggallānapañcikāṭīkāyaṃ sāratthavilāsiniyaṃ · 如是于摩嘎剌那五章复注《义理庄严》中

Tatiyakaṇḍavaṇṇanā niṭṭhitā. · 第三品解释完毕。