Catutthakaṇḍa · Catutthakaṇḍa
Catutthakaṇḍa第四品
1. Ṇo vāpacce1. 后代中用 ṇa
Nanu ca ‘ṇo vāpacce’ti vacanato kathaṃ pakativisayāvagamo siyā. Yathākathañci pakativisayāvagamepi sāmaññavacanato pana dhammenāpaccantyādo yato kutoci dhammeniccāditopi siyā ṇā dipaccayotyāsaṅkiyāha ‘apaccavatā’ccādi. Apaccassāti apaccatthassa, apaccavatāti ‘‘ṇo vāpacce’’ti vasiṭṭhādyatthasseva pariggahaṇāya sāmaññavacanato yo apaccavā tato, atthato pana asambhavā dabbācakasaddāva sāmatthiyena chaṭṭhiyantā sabbaliṅgavacanā jāyateti viññātabbaṃ. Dhammasmāpaccaṃtyādīsu ṇādippaccayo (na jāyate) ti sambandho.
或者说“不是缘”，这句话怎样理解为缘起的说法呢？如同在缘起的说法中有普通语的用法，但因缘法本身也可能有差别，所以所谓非缘起的种种情况亦有。所谓“非缘”，意为“不是缘”，为明确这个用法的使用意图，普通语中用以把非缘起的情形掩盖起来。其意虽为非缘起，但因存在如直觉误传之类不可能的情况，世俗语便以“非缘”名之，用以方便掩饰。诸如法的非缘起等处中的“非”字，并非真生起与否之间之关系。
Dhammenāti dhammena karaṇabhūtena. Dhammāyāti dhammatthaṃ, dhammasmāti dhammahetunā, tato asambhave kāraṇamāha ‘sāpekkhattā’ti. Sāpekkhattameva samattheti ‘apaccavāhi’ccādinā, dhammenāpaccaṃ kassāti pucchitvā devadattassāti apekkhiyamānaṃ vadati. Devadattassāti apaccavā devadattādi apekkhīyateti sambandho, hisaddo hetumhi. Na hettha ṇādivutti aññattha sāpekkhattā kambalo vasiṭṭhassāpaccaṃ devadattassāti ettha pana vasiṭṭho-paccavāti tato chaṭṭhiyantā hoticcāsaṅkiyāha- ‘na ce’ccādi. Na ca hotīti sambandho.
“法”是指作为因缘作用的法；“于法”是指法义，“法中”是指法因，因此对于不可能之事谓之“依赖性”。所谓依赖性乃指依赖他法而存在的状态，是以“非缘起”等词明指依赖因的关系。当问：“此非缘起者是谁？”时，回答是“依于Devadatta”，意谓某些事由Devadatta等依赖而起。此中依赖关系以声响为因，非其他。此处“非”非指别处所谓的依赖性，而是指常用言辞中的熟语“非缘起”，此语乃依照非生起的意思而生，因此有“不是”“不生”等意义，但与关系无关。
Kāraṇamāha- ‘asambandhā’ti. Na hettha sambandho vasiṭṭhassa kambalāpekkhattena apaccassa ca devadattāpekkhattenātthantarāpekkhāya vasiṭṭhassāpaccena sambandhābhāvāyeva vasiṭṭhassa apaccaṃ vāsiṭṭhoti ṇādivuttiyā bhāve sāmatthiyaṃ natthi, samatthañhi vasiṭṭhaṃ rājapurisādi samāsavuttiyamekatthattamiva vāsiṭṭhādiṇādivuttiyaṃ ṇādippaccayamupajanayati, nāsamatthaṃ, tato sabbamevetammanasi nidhāya vuttaṃ- ‘asambandhā’ti.
“因”说为“无关系”。此处不是因果关系，而是指缘起法中“不是关系”之义。基于“常用语中所指之因”，及与Devadatta等相关“非缘”的差异，以及其间有别，无论是“常用语中之因”，或是“非缘”之意，都无缘起关系，故称为“无关系”。实用上，“常用语中的因”概念只能表一事之统一体，而“非缘”的缘起因果则并无因缘关系，这都是基于其含义统一性的缘故，故名“无关系”。
Yadi panettha ṇādippaccayo sabbathā sambandhamapekkhate, tadā visesato yassāpaccena sambandho tatova janakato so siyāti dassetumāha- ‘yajjeva’miccādi.
如果在此“非缘”之中，因果总是期待有关系，那么特别指示因与果之间有关系的就应叫作“有依赖”。
Yo janakoti yoyo yassa yassa apaccassa janako. Tatoyevāti tasmātasmā janakatoyeva. Siyāti tasmiṃ tasmiṃ apaccatthe ṇādippaccayo siyā. Tattha hetumāha- ‘tassevāpaccena yogā’ti. Yogāti apaccasambandhato, na mūlappakatitoti paramappakatito na hotīti vuttaṃ hoti. Hetumāha- ‘ayogā,ti, vacanābhāvampettha dassetuṃ ce’tyādi vuttaṃ.
所谓“有依赖”指的是各々因果所依赖的因。故“有依赖”是因果依赖关系，并非是根本生起而已，也不是最高生起或不存在，而只是指作为因果关联的依赖。因此也说“不依赖”的词语也为证明“有依赖”之不存在。
Vacananti suttaṃ, sambandhābhāvā (tādisavacanābhāvā) ca mūlappakatito ṇādippaccayassābhāvaṃ dassetvā idāni mūlappakatitovāssābhimatabhāvaṃ dassetuṃ ‘mūlappakatito’ccādi vuttaṃ.
“说”是指经文，所谓“无关系”指“这类话语的缺失”，即指根本依赖的缺乏，故显现根本依赖不存在的状态。现在为显现根本依赖之所指义，故言“根本依赖不存在”等。
Kathampanidaṃ viññāyaticcādinā janakassevābyāhitassāpaccena mukhya sambandhamānīya idamayuttantyādinā byavahitajanitassāpyapaccayassa paramappakatiyābhisambandhasabbhāvaṃ vatvā taṃ sādhayitumārabhate ‘katha’miccādi, evaṃ hiccādi kathaṃpanidamiccādinā yathāvuttassa samattha navākyaṃ, hiyasmā taṃ disvā tathā pucchito devadattassavātiādinā uppādetārameva niddisati, nāttānaṃ pitāmaho, tasmā uppādetāyevāpaccena sambajjhati na pitāmahoti yojetvā adhippāyo veditabbo. Idaṃ yathāvuttamuppādetuniddisanaṃ, tena apaccena saddhiṃ uppādetuyeva janakasseva yogo sambandho paṭipādetuṃ na sakkāti sambandho.
如何通过识知“等等”的方式，因缘于生起之事所触发，在主要的关联上，根据此联合体种种因缘以及次要因缘所导致之极微妙的密切关系，其实质本性。对该本性进行说明时，起头便从“如何”及“等等”如是这类词语开始，引入相应的新诠释。尊者见此，便向迦叶尊者等人如此问讯，问道“如何及诸如此类”的问题，这就是其提出的出发点。对此现象，譬如说，假如某人不是祖父，那么以这个出发点来推断，就不能认为其为祖父。由此可以得知，正是因为此出发点的存在，故才会产生相应的依存关系。然而，由于彼此共存，便无法阐明此出发点本身产生的关联关系。
Tantitaṃ pucchānimittaṃ, tenāti apaccena. Apatananti narake apatanaṃ bhavati, soti yoso yassātyaniyamaniddiṭṭho so ñātuṃ na icchitoti sambandho. Iminā idaṃ dīpeti- ‘‘napatatyanena naraketyapaccanti vuccati apaccenānena yassakassaci avisesenāpatanambhavati narake soso tāya pucchāya ñātuṃ na icchito’’ti. So vāti kassāyaṃ puttoti pucchāyānurodhane so uppādetāyeva ñātumicchitoti sambandho. Tusaddo cetthāpaccena narakāpātasabba janajānanicchāvisesajotako, yadi siyāti sambandho, attānampi niddiseyya na kevalamuppādetāraṃ, atthiccādi pitāmahassa attanopi niddese kāraṇavacanaṃ, taṃ apaccaṃ nimittaṃ kāraṇaṃ, yassa taṃ taṃnimittaṃ tasmā evaṃ diṭṭhiko hiccādinā yathāvuttaṃ samattheti.
以此为由头所提出之质疑，即是以“因缘”为由。“因缘”指堕入地狱之意谓：若有所遭受者不愿认知亲缘关系，这即是不合缘起的状态。此处谓之：“不堕入地狱”乃因缘之谓，因若不堕入，则与人相关之因缘不存在堕落之境故，此为缘由。此由头所说明，要求辨识亲缘之不愿。 由此因缘所引发的因果关系，就如同地狱之铃声一般，众生皆不愿亲近。若此因缘成立，则其自身亦应被说明，不仅是缘起的祖父意涵，还有如父祖意义本身也应被理解为因果之言。此因缘作为标记与因由，故经由这一视角，如实地、得当的解释了“如何及其类”的原理。
Byavahitajanitenāpīti byavahitena kattunā janitenāpi, karaṇe cāyaṃ tatiyā, hetumhi vā. Kasmā evaṃ diṭṭhikoti āha ‘yaṃ nimittaṃ hi’ccādi. Hisaddo yasmādatthe. Yassāti pubbajassa, tena apaccena apatanaṃ tadapatanaṃ tato, idaṃ vuttaṃ hoti ‘‘tena byavahitajanitenāpi pumunā pubbajopi narakaṃ na patati so pubbajassāpya paccaṃ bhavati yathāvuttena nibbacanenā’’ti. Tasmāccassa pubbe vuttayasmātyanenābhisambandho veditabbo. Upapatyantaramāha-‘upacāratove’ccādi. Pubba pubbabhāve satīti pubbassa pubbassa vijjamānatte sati. Byavahitena janite apaccepi nimittaṃ apāyāpatakāraṇabhāvo atthiye vāti sambandho. Kesanti āha-‘pubbesanti pubbajānanti attho, ke nāti āha- ‘pārampariyenā’ti. Abhedopacārenāti pubbapubbabhāve saticcādinā vuttanayena janakassa viya pārampariyenapubbesampinimittatā vato janakasadisattā janakāva nāma te siyunti evamabhedena upacaraṇato cintanatoti attho. Ubhayathāti ñāyena upacārenacāti ubhayena pakārena, evamubhayathāpi mūlappakatiyā paccenābhisambandhā kathamanantara janitenāpaccenādipurisasambandhoyena tato ṇādippaccayo siyāti nāsaṅknīyaṃ.
“由行为而生”是指因行为及其所生的果报，或是作为行为的第三者，或是作为因缘。为何称此观为“何缘”等？因其为事理所起之标记。所谓“名称”者，乃因为其具有意义。如说之前，由此因缘而堕入地狱的事实，也因此产生当先前世虽有行为之因而未堕地狱，但仍带有相应因缘的现象。因此须明了此之前所说的因缘便可知。譬如称之为“适用者”，亦即“秉持不变者”等。此为先世当有正命业力的状态。因行为之因，将会生起此恶趣之果，故此存在关联。又言“继起相续”，意即先前先世不灭的状态。由因果行为产生的因缘，其标记具有导致堕落及恶趣之果的性质，这便是其因缘。其意义在于：此因具有前世连续的延续性。基于此相关联的因缘，因果传递的父系关系亦随之存在。如此区别的理解中，所谓相续状态源于双重前因，即先世因行果缘的结合，因此不能分割且紧密相联。
Tato cāti mūlappakatito ca, apaccasāmaññavacanicchāyanti itthi punnapuṃsakattavisesopaggāhi apaccasāmaññassa vacanicchāyaṃ.
何谓“继而”？谓此连贯核心超越标记的相关性带合。其依赖多臂男女不同的特性及对共同词的统摄，表现出作为与一般因缘相关的语言描述。
Evammūlakatito- paccasāmaññena ṇādippaccayaṃ vavatthapetvā idāni apaccāditopi hoteva ṇādi sāmaññavidhānā. So ca bahulādhikārato gurujanāyattattā tanniyogācaraṇena pasatthe yevāpacce byavahitajanitepi itthivajjite siyāti dassetumāha ‘nattādīhi’ccādi. Satiyeva gurujane sappadhānabhāvena kucchite-paccetu nattādīvuttīhi vasiṭṭhādīhi ṇādippaccayo hoti vāsiṭṭhotiādi, itthiyañca na hoti vāsiṭṭhītiādi.
由此继而带来的核心连接形成了因缘逻辑体系。如现在所述的由因缘所呈现的被依赖标记即为核心关联。且该因果关系多基于具德有威望的导师，向下遵循所承授的教诲而操作回归，显示以因果行为所生之果皆应严谨适用。故谓“非其他”之标记。在良善导师信众严心守持、无杂念、深照诸因果依缘者中，言语间成就了根本因缘，此乃佳说。且此因果核心的传承属清净品质，不与伪作混杂，呈现最精洁的本光所照。
Atthatoti sāmatthiyato. Apacce vidhīyamāno paccayo apaccavatā jāyamāno tassāpaccanti atthe jāyati. Socāya matthaviseso cha(ṭṭhiyanta) tābhāve kathaṃ siyāti idamettha sāmatthiyaṃ. Anantare vāpacce putte-bhidheyya nattādo vāpacce-bhidheyyāti sasambandho. Kutoci apaccavatā nattādo eva. Idañca sabbambahulavacaneva sampajjatīti āha- ‘bahulādhikārā’ti. Apacceti ekavacanena niddese pumunā napuṃsakena kariyati, tene kasmiṃ yevāpacce siyā, na bahūsu vasiṭṭhassāpaccāni vāsiṭṭhāni, na citthi vāsiṭṭhāni, na citthiyaṃ vāsiṭṭhītyāsaṅkiyāha-‘idañce’ccādi. Idañca apaccavacanañca. Iminā cettha tathā nissayakaraṇaṃ dasseti. Tassa vacanicchābhāvatoti tassa liṅgavacanassa sutte vattumicchāyābhāvatoti attho.
“意义”即在于能力之所及。所谓因缘即以过程与果之间关系生起，在其处即称因缘之显现。因其所产生果报与其所依存之因有不同之特征，如何会是此般情形？此为可通用之旨义。随后又言，因缘之间若破裂，则此相续除外。这即表示须证明显然之结局应属一致。而因缘作为多重广义的称谓乃何等情况，故称之“多者居首”者。因缘以单数体现时，应为男性或女性，然无多重多样或极多不能计数之条件存在，以确保其唯一性。此亦为因缘用词的准确用法。 由此即可显证，因缘词所指示的为条件而非其语言所欲揭示的绮语。
Kiṃ pana kāraṇaṃ sutte liṅgavacanāvacanicchāyaṃ tassāppadhānattā yenakenaci liṅgādinā niddeso-vassaṃ kattabboti nānantariyakattā tassehopādānaṃ, yathādhaññatthinopalālādinopyappadhānassopādānanti. Tatoyevāha-‘upalakkhīyassettha padhānattā’ccādi. Itthipumattayuttajaññaviseso upalakkhīyo, apaccetīdamupalakkhaṇaṃ, sayanti yathāvuttamupalakkhaṇaṃ sayaṃ. Kāriyappaṭipattiyāti pume napuṃsakepacce-bhidheyye vidhi hoticcevaṃ kāriyappaṭipattiyā vattuṃ na iṭṭhaṃ.
何以故，在经文中因对指示词及非指示词的详细区别，必须针对某种指示字等做解释，且不可用他释代替。此乃为断除对所成立义理等的执著，如同对他种因缘不作执著一样。关于此处论及的“于此标记乃为定性”及诸类似说法，是对男女等不同之分别意识的本质特征的指称，绝非为本身的独立标记，如所述，该本质特征自具独特差别。至于功用相应说，即人与非人等异别者因制度之故而称，有所论述但不应随意解释。
Vacanantarepi aññasmiṃ vacane. Āṇīti ṇippaccayasuttaṃ vadati. Agottāditoti yogottassādibhūto na hoti, tato, teneva ‘‘āṇī’’ti sutte (4-5) vakkhati-‘akārantamattatovāyaṃṇina gottādibhūtato’ti. Vākyasamāsāpīti yathāsaṅkhyenāha. Tasmiṃ attheti tasmiṃ vākyopadassite atthe, tanti vākyaṃ. Samāsavuttiñca nivatteyyunti sambandho.
在不同语句中也有不同的说法。例如“वारण”一词（ānī）在经典中指因缘决定的教诲，不是指族系始祖等实体，因此在经文中说“非行为的缘故，此为所赖，非族系等之缘故”，如所引。整体句义乃依句法约定加以说明，句中“其义”指语句所释义理，而句法结构与修饰关系必须相应成立。
Satipanāti vākāre sati tu aniccattā ṇappaccayassa. Sopīti samāsopi, samāsotiādinā pakkhantaramāha. Tena vākyasijjhanena. Pakkhe vākyasamāsāpi siyunti pakkhe samāsavuttiyā eva bādhitattā pakkhantare ṇādivutti na bādhīyatīti vākyavuttiyopi siyunti attho.
“念处”一词（satipā）在语法上因“念”而不见无常，是不合因缘的。词性复合即复合词，指的是语法扩展。故通过语法分析，此处限定句法结构。故句中复合词的主从关系确定，且复合词语义受句法成分影响，句法成分不受该限定干扰才成立。
2. Vacchā2. vaccha 词
Vacchakaccādinā kaccādigaṇaṃ dassetvā tassa vibhāgena nipphattiṃ dassetuṃ ‘vacchādīhī’tiādimāha. ‘‘Kaṇho brāhmaṇe’’ti gaṇasuttaṃ. Tattha kaṇhasaddo brāhmaṇe vattamāno ṇānaṇāya nappaccaye uppādayatīti attho. Evamādīhiccādinā ākatigaṇattamassa dasseti. ‘‘Katāṇiyove’’ti gaṇasuttaṃ, diccādīsūti yatoṇyo dissati ‘‘ṇya diccādīhī’’ti (4-4), te diccādayo, tesu pāṭhāti taṃsuttappadese ‘‘katā ṇiyove’’ti pāṭhābhāvepi diccā dīnamākatigaṇattā paṭhitameva nāma tanti vuttaṃ.
通过“vacchā”等词族，显现小词结构的特殊成分提示。以“黑婆罗门”为例，其“黑”字指代婆罗门所阻碍而非产生种种意识状态。以此类推，类似词族显明其总分类意义。有关“达尼尤韦”句中的“区域”等字，是指地域类别，且文本断句进一步明示其为地域起始词，这里则称其为区域类词的标记。
Ṇyeti ṇyappaccaye kate. Gottādisaddāti gotte vaṃse ādibhūtā saddā. Vaṃsoti anvayo. Soyeva gāvaṃ sajāti sādhāraṇaṃ vijātivinivattanaṃ sakaṭādivacanaṃ tāyatīti gottanti vuttaṃ, tenāha-‘gottaṃ vaṃso’ti. Tassāti gottassa, tassādayo gottādayoti seso. Kete gottādayoccāha- ‘saññākārino’ccādi. Vacchādayo nattādino apaccassa apaccaṃ tadapaccādi cāti dassetumāha-‘nattādino’ccādi.
“ṇya”一词表示弱条件限制。族称及其始祖等为族系词汇。族系指血统关系，类似牛群等为群体分类，非同种族分歧，为俗称所用。由此，可见“族群”“族系”等词义。族系名称为特指，且附带的族系群体设计词亦说明身份之分。多数族系名等用以指称“标示相”，不涉及因果关系。词族开头如“vaccha”等，指无族系关联的交替相称，示其因缘相续。
3. Katti3. katti 词
Ghapasaññantāvettha bhīyyo kattikādayoti gayhanti. Yadi panettha aññepi gayhanti, atthi paṇhiādayo keciyeva kattikādīsu antogadhā hontīti vattumāha- ‘etthā’tiādi. Vinatā supaṇṇamātā, tehīti vidhavādīhi. Vidhavādigaṇaṃ dasseti ‘bandhaka’ccādi. Vigato dhavo pati assāti vidhavā, bandhakī abhisāriṇī.
「家」之含义，此处所摄者，乃「咖提嘉」等词为多。若此处亦摄其余诸词，则有「踵部」等某些词实已内含于「咖提嘉」等之中——为说明此义，故言『此处』等。『维纳达』者，金翅鸟之母也；『彼等』者，谓寡妇等。为显示寡妇等之列举，故言『班达咖』等。『其夫、配偶已离去者』谓之寡妇；『班达基』者，谓私奔者也。
4. Ṇyadi4. ṇya 等
Yassa ca cavaggoti sambandho, kevalaṃ gaggyoti ettakamevā dassetvā parasatthāgatagaggādigaṇekadesabhūtakuṇḍanīsaddatopi koṇḍaññoti mudāharanto so gaggādigaṇopyatrābhyupagatoti viññāpeti. Tasmā tasmiṃ gaggādikepi parasatthapaṭhite yoyo payogo āgame dissati vaccho aggivessoccādi. Sopīha veditabboti dassetumāha-‘gaggādi’ccādi. Gaggādīti gaggādi ayaṃ. Gottassa gaggavaṃsassa ādibhūtena gaggena upalakkhito gaṇo gottādigaṇo, tena gaggo nāma koci, tassatvapaccaṃ gaggīti bhavati. Paputtādovāti avadhāraṇaṃ gaggassāpaccaṃ gaggicceva yathāsiyāti.
至于所谓河流等彼岸相关，单单称为『河流』，仅止于此而已。即便展示诸多如彼岸、河流等众多散布甚广的声音与名号，也是谁都无法完全理解。因而他以欢喜之心说：“河流等此处也到达了彼岸处。”这表明对这些河流等亦应知晓。由此说明所谓“河流等”，就是这些河流等的意思。所谓河流，即指依托于族群起源之河流所记载的那部族，族群等故以河为名。河流本身并非具体物体，因而称为河流。从本源起的河流之念，即是指那些河流的所在，如同如意之状。此即河流本义所在。
5. Āṇi5. āṇi 词
Pakatassāti ‘‘māgadhaṃ saddalakkhaṇa’’nti vā ‘‘nāmasmā’’ti vā pakatassa. Āti nāmavisesanesati ‘‘vidhibbisesanantassā’’ti tadanta vidhinā akāranto gayhatīti āha-‘visesanena cā’tiādi. Anantaramapaccanti sambandho.
「标示」是指“标示马嘎达的音声特征”或“其名”。「过度」是指“名称特别说明”、“因法律特指”等含义。由此指示用语“因加以说明”之意。接续句则表达彼处与其相关联。
6. Rāja6. 王
Paccayantenāti rājaññoti paccayantena. Rājaññotīmassattho khattiyajātīti, rājaññajātīti attho. Rañño apaccaṃ rājāpaccaṃ.
所谓『因缘之间』是指因果关联，此处以『国王』代称因缘，即因果关系。『国王』之义即为刹那间且具有战士贵族出身的含义，又即称作国王之因缘。『王者的缘故』即指与国王相关的缘分。
8. Manu8. 摩奴
Samudāyenāti paccayantasamudāyena, jātiyanti manussajātiyaṃ. Jātisaddāeteti idaṃ manusso mānusoti ettha apaccatthābhāve hetuvacanaṃ. Apaccattho ettha natthevāti ca idaṃ visuṃ manussamānusa saṅkhātassa paccatthassābhāvadassanatthaṃ vuttaṃ. Ṇovāti manuno apaccanti atthe‘‘ṇo vāpacce’’ti (4-1) ṇappaccayova. Na jātīti byatirekamāha.
『生成』是指因缘而生之生起，连结因缘的生起。『出生』即指人为的出生。出生之词表示此人所以为人，此处意指未有特别的理由。所谓「无理由」为指出此人与人类同名，但无特殊因缘之意。否定之意指在此并无区别于一般人类的特定指称之意。『他非出生』是指为无人特别相应之义。（此处引用原文中『否则』等词以说明约否定的概念。）不生者即否定产生。
9. Jana9. 人
Rājasambandheti raññeti vuttarājasambandhe. Pañcālānaṃ khattiyānaṃ apaccaṃ, pañcālānaṃ janapadānaṃ rājāti vā evamettha vi(bhāgo) veditabbo okkākānaṃ apaccaṃ rājā vā okkāko.
『国王之关联』即称为王者关联关系。此处指称『北方五大贵族』中王者的关系。五大贵族所在地区，即指其领土，王者之所在即称为王国。故而亦应了解此王国和国王的关系，如以奥卡卡为例称王与领地间的因缘。
11. Ṇarā11. Ṇarā（人众）
Sāmaññena rattasaddassātthamāha- ‘kuṅkumādinā’ti. Aññathā ‘rāgo kusumbhādī’ti vuttattā kusumbhādināti (vuttaṃ) siyā, rañji aya matthi abhisaṅge‘bhojane ratto’ti. Atthi vaṇṇavisese ‘rattogo’ti, lohitotyattho, atthi sukkasaja vaṇṇantarāpādane‘ratto paṭo’ti. Iha tu tatiye-tthe vattamāno gayhatīti vuttaṃ- ‘vaṇṇantaramāpādita’nti. Rāgāti.
『普通的红色色名』即称为「红花色」之意。别有一种说法是“喜欢色起自苦枯花”等意，称作苦枯花类颜色。因嗜食而有色彩，故称色相名「红色」；其意思即为红色。又指由植物纤维所提炼的染料给衣服带来色彩，色彩为红色斑驳。此处讲述的是第三种色彩来源，意指被称为“不同颜色侵染”之意即为所述颜色。此即「嗜爱之色」的意义。
Atthaggahaṇanti atthappadhānattā niddesassa vuttaṃ. Tañcācariyāna mupadesato avicchinnā (cariya) pārampariyāvagamyate, rāgāti kasāva saṅkhātaatthaniddeso. Tenāti paṭassa rattabhāve rāgassa karaṇaniddeso, rattanti paccayatthaniddeso, paccayo cāyaṃ kasā vatthato bhavatyasambhavā, tena sutte rāgāti vuttepi tabbācakā kasāvasaddāti viññāyati, rāgāti pana tenāti rāgasseva niddiṭṭhepi tabbhāvenā ttho niddiṭṭho, tabbācakā ca honto‘tena ratta’nti atthe hotīti kasāvena rattanti viññāyatīti rāgavācino tatiyantattaṃ sampajjati, tena ‘ṇa rāgā tena ratta’nti vuttepi labbhamānatthavasena vuttaṃ- ‘rāgavācitatiyantato’ti. Sutte pana rāgena rattantetasmiṃ atthe rāgā rāgavācīsaddā tatiyantā ṇappaccayo hotīti attho. Abhidhānatoti upacāravasena kathanato. Vināpi tenāti taṃpaccayaṃ vināpi.
“Atthaggahaṇa”者，意谓根据义项核心而说明，此为指称。此由上师之训诲相续传授而达，谓教行不间断传承。以“热”称谓有染，这是清除染污义的指称。故“热”于此处为血液之性，意指染着之义。血液为条件因，因血而生故称之，故《经》中虽言“热”，但根据“血”字义而知为“染污”之声。所谓“热”者，直指染污之义；此义正是“热”之所指，若言“以热为血”，则意即被染污的血液。因染污等词第三义而生，因此“以‘ṇa rāgā tena ratta’”之语，亦能得其义，称为“由染污语言的第三意义”。然《经》中以染污指“热”，依其实理位而说明，“血”与“染污”得以互解；由此“血”为“染污”的第三义理得成。如此，染污语之真正第三性遂显现。
12. Nakkha12. 星宿
Tatiyantato vijjhatthaṃ tenāti anuvattateti sambandho. Sutte ayamattho ‘‘induyuttena nakkhattena lakkhito ce kālo, tadā tena lakkhite kāletyasmiṃ atthe tatiyantato nakkhattā ṇo hotī’’ti. Suttavivaraṇe tu tañcetyādikamadhippāyavasena vuttaṃ. Tenātyanuvuttiyā tatiyantatoti labbhati nakkhattenāti sutattāti, kāleti pana atthaniddesato ṇappaccayādheyyassa kālo ādhāroti viññāyatīti ‘lakkhite kāle’ti vuttaṃ, visessagatavibhattiyā vicāritāya visesana gatā ca (vicāritā) nāmāti āha- ‘nakkhattene’ticcādi, iha keci khandhapañcakasaṅkhātaṃ kiriyāsabhāvamicchanti aniccaṃ, apare tu dabbasabhāvaṃ niccaṃ. Tasso bhayassapi kālassa candayuttena phussādinā lakkhiyabhāvā lakkhaṇe tatiyā yuttanti vattumāha- ‘kiriyā rūpo kālo’ccādi.
所谓“第三义”，即是连贯之关系。于《经》中云：“此义乃以月与星之合妙为记号，时刻当至，即以所指记号为本，故于义中无星之第三义。”《经疏》对此以根本例证而明说。由连贯则得“第三义”，星为《经》之意涵，时则为义指所托之非条件之本。《经言“记号时刻”》，意指有所依止的时机（kāla）为主要条件。以特别分析探讨，如“星”一语，“记号”等意，言及五蕴五合所现之幻假不实，及他则有法本真恒常之性。及因害怕该时，因日月星辰之合慧视所注记，遂曰“为作用色时”等语义显明。
Visesāvasāyoti kālassa visesāvadhāraṇatthameva hi ‘phussī ratti’ccādi. Loke payujjate. Gurunāti ettha guru jīvo, na nakkhattaṃ, candayuttatā panettha atthi… candayuttena gurunā rattiyā lakkhitattā. Kattikāya lakkhito muhuttoti ettha candaṃ vinā kattikāya tu kevalāya muhutto kālo lakkhito ‘kattikā muhutto’ti. Phussena lakkhitā atthasiddhīti ettha phusseninduyuttena atthasiddhi lakkhitā na kālo phussoti. Nakkhattayuttassa kālassa ratyādivisesāparāmāsena nakkhattavācito uppannassa paccayassa suttantarena lopaṃ vidhāya puna aññena suttena yuttāti desavidhānena sakaliṅgasaṅkhyāyuttehi-ṭṭhamabhidhānaṃ parehi, tadāha- ‘aho ratto’ccādi.
所谓“特定义”，专为时之特殊保持。此处谓星辰乃真实生命之“师”，非星自身。此处月星相合为时之所以立。以“十月月建”为时刻，此月外无“十月时”得成。以作用标识达成意义，曰“以星月合得意义，非时即星。”就星为条件时节，因夜及其他别处语意缺失，《经中》依别经以全备法相数迹组合，犹言“哎呀！是夜也。”
Ratyādivisesāparāmāsenāti phussī ratti phusso ahoti evaṃ ratyādivisesassa aparāmāsena asammassena aggahaṇena. Sakaliṅgasaṅkhyāyuttenāti phussakattikādīnaṃ yaṃyaṃ liṅgaṃ yāyā saṅkhyā, attaniyehi tehi tehi liṅgehi tāhitāhi ca saṅkhyāhi yuttena nakkhattasaddena. Na tadupalakkhito kāloti kattikā saddobahuvacananto bahutārakattā kattikāya, tāyakattikāya lakkhitokāloparehiviya na kathīyatīti attho. Atha tadupalakkhitassakālassevakattikāsaddenābhidhāne ko doso ye nevamuccateccāha- ‘ajjeti’ccādi. Iminā ca paramate doso ubbhāvito, tadatthatte satīti tadupalakkhitakālatthatte sati.
“夜等特定义异常”，即严持夜之具体诸义。谓夜自身恒为夜，而其异常缘尽者，视作不受尊重之总称。所谓“与十月月建及诸时合”，即星、月、十月等各有其相，合计数目多与星名同。非此即非时之义，亦非十月多义所显，无须多言。若有缺漏，此属非理解之责。由此错误生显之由，以体现该实理，意即“实为该时实义”也。
Sattamī siyāti nakkhattasaddā taddhitalopantā phussena pāyasaṃ bhuñjeyya, phusse pāyasaṃ bhuñjeyyā’tyādo ādheyyantarāpekkhā siyā sattamī, yā suttantarena vidhīyati pāṇinīyehi, tato ‘ajjakattikā’tetthāpyādheyyantarāpekkhā sattamī siyā lopantattā ‘ajjakattikāsū’ti, na paṭhamā. Paṭhamāyeva panāyaṃ payogo ‘ajjakattikā,ti. Ajjetyadhikaraṇappadhāno ahorattakālavācī saddo, kattikāsaddopi taddhitalopena takkālābhidhāyako, tato yevaubhinnampisāmānādhikaraṇyā kattikāyopyadhikaraṇaṃ sampajjante, tañca na vinādheyyena hotītyādheyyantarāpekkhāyaṃ tesu sattamīyeva siyā, na paṭhamā (upa) pajjeyyātyadhippāyo. Attanodāni dassane sattamiyā appasaṅgaṃ paṭhamāyevopapattiṃ dassetumāha- ‘cande panūpacārene’ccādi, nādheyyantarāpekkhāccanena sattamiyā appasaṅgamāha. Evañcarahi vacanamantarena paresaṃ viya sattamīvidhāyakaṃ kathaṃ kattikāya jātoccāsaṅkiya tampaṭipādetumāha- ‘kattikāya jāto’ccādi. Bahuvacanantattepi kattikāya jātiyameka vacanantaṃ. Pakārantaramāha- ‘lopoti’ccādi. Lopenāti kattikāhi induyuttāhi lakkhito kāloti viggayha kataṇappaccayassa lopena.
第七者谓星名称之不可省。以“月”为食时，或“在月食”为大业，由《经法》及梵网语法定律决定。由此“昨日十月”于此亦为大业，终止意谓“昨日十月者”，非初意。初意即为“昨日十月”。“不得”之义为谓昼夜时语声也，“十月”亦因其尾音而用于时间称呼。故即使与星月同属法类，且部分兼有不同之语法场所，若构成同义，应依其法地念彼十月，与其他意相区别，不可混淆。此谨为别境冠词之律，别境即此时第七用，非初用。现今示现第七用意，且无干扰初用，曰“以月标识附用”者，非别境干扰也。如此言语中之第七使用，能表明十月语之发生时，且于诸词中得以分明。于此又别另语曰“止于”等，谓言因删损而生之“夜”表达者。
13. Sāssa13. Sāssa（谷物）
Seti paṭhamantāti sāti niddiṭṭhapaṭhamantā, yaṃ paṭhamantanti sāceti dassitaṃ paṭhamantamāha. Paṭhamantassa devatāpuṇṇamāsittabhāvato tadatthamabhedenāha- ‘sā’ti. Kā sā devatāccāha- ‘lokappasiddhāyeva devatā’ti. Yāgasampadānampi loke devatāti pasiddhanti yāgassa yajitabbassa puroḍāsādino sampadānampi paṭiggāhako pindādi loke deyyassa puroḍāsādino devatā sāmīti pasiddhantyattho, indo devatā assa indaṃ, ādicco devatā assa ādiccaṃ, havi puroḍāsādi yāgadabbaṃ.
“即第一者”，谓所示第一个已成，亦谓已现第一法。所示第一者谓“此也”。谓此者为天众因满月成就，故云“此者”。彼天众者谓为“为世间所称神众”。即以祭祀与供养诸事世间所赞称天众，乃供养主食及副食所归，称为“天众”意已大明。因“因”“缘”成“天”之说，非指萨咖天帝，而仅说月日星结合是时间。此月日星合者为期限，“十月”为时刻，此合为“大月”，已成显明意义，不论用星或非星，皆于经内得确立。
Mantathomanīyampi devatāti pasiddhanti yena manthena yo thūyate so tassa mantassa devatā sāmīti loke pasiddhantyattho mahindo yamo varuṇo devatā assāti viggaho. Vuttanaya mevāti ‘‘nakkhatteninduyuttena kāle’’ti sutte vuttanayameva. Jātyekavacanaṃ maghāyāti, tārakarūpānampana bahuttā maghāsaddo bahuvacananto. Pāṇinīyā ‘‘sāsmiṃ puṇṇamāsīti saññāya’’nti (4-2-21) suttayitvā phussī puṇṇamāsī asmiṃ phusso māso phusso addhamāso phusso saṃvaccharoti saññāyaṃ paṭipādenti, tena tesaṃ phussī puṇṇamāsī asmiṃ pañcadasaratteti ettha ca bhatakamāse ca taddhito na bhavati. Idha pana ‘saññāya’nti vacanābhāve bhatakamāsepi chaṭṭhyatthe bhavatītyāsaṅka viracayati ‘bhatakamāsepi’ccādi. Puṇṇo mā iccatra māsaddo candapariyāyoti āha- ‘māsaddene’ccādi. Puṇṇo mā assanti nibbacanāti ettha puṇṇamāsīsaddassa puṇṇo mā assanti nīharitvā vacanāti attho. Vuttiyā atthassa phuṭīkaraṇāya vuttaṃ- ‘so puṇṇo tiādi. Tassanti puṇṇamāsiyaṃ. Sāpuṇṇamāsī, bhatakassa bhatiyā kammakārakassa yo tiṃsati ratto māso paribbayaniyamito, tassa sambandhinī neti sambandho.
关于咒语与天神的关系，世间流传着有影响力的咒语，其中所依凭的咒语即为其神。因缘上，众神被称为天神，其中如大梵天、阎摩神、伐楼拿等即为天神之名。所谓“‘用星辰和月亮相伴之时’即出自经典中的说法”。单数出生句“maghā”指雷雨云，亦指星辰形态，其声多，故复数形式为“maghā”。巴尼尼语法云，“依照满月时的观念变化”（4-2-21），经典语言以“满月”为基准，论及月的划分有“月满期”“朔望期”“半月期”等，称谓的由此作相应认识，此处约定“满月”为十五日，且古月名中无异同。这里因缺乏“依观念而言”之义，因此“古月”亦被怀疑包含六日之数，故造有“古月亦同”的说法。满月（pūrṇamā）不直接指月名，而表示月亮的循环称谓，如“月数”等。满月之名隐去本义，作为月名使用。此义有释说：所谓“就是满月”等说，实为满月名词，意指满月期，以古月阴历为例，它与古月期十五日紧密相关，称为“关系”。
Yassañcatithīyanti aniyamena paṭipadādimāha. Atoeva ca nipātanāti imasmāva nipātanā, tenevāha- ‘sutte vacanameva nipātana’nti. Māsasutiyāccādo sādhippāyamatthaṃ vivarati ‘yadipi’ccādinā. Assāti sāmaññavacanepi ‘sāssa devatā puṇṇamāsī’ti sutte assāti avisesavacanepi soyeva puṇṇamāsīsadde sūyamāno māsoyeva chaṭṭhyattho viññāyatīti sambandho.
何谓限制日期，谓以法而行之故。故此“nipāta（副词末尾词）”即指这里副词末尾语，即经文中称“nipātana（终结）”，故称“经文之词语即终结者”。依月数文句展开说明“及其他”等句。所谓“assāti”乃通常语，如经典谓“这即天神满月”。“assāti”虽属不特殊词，但从满月词上涵盖的月亦等同满月，且月数具有六日之义由此明了其关联。
Pañcadasarattādoti paresaṃ saññāgahaṇena nivattitapañcadasarattādo. Atha addhamāsasaṃvaccharānampi udāharaṇatte nopaññāso kasmā na katoccāha- ‘addhamāsasaṃvaccharāna’miccādi. Evammaññate ‘‘addhamāsasaṃvaccharānaṃ na paccayenojukamabhidhānamapi tu saṃvaccharepi phussādimāsasambhavāsmiṃ saṃvacchare phussena māsena sambandhā phussotyupacārīyate, yathā ca phussādimāsassa sambandhī addhamāso phusso addhamāsotyupacārīyate , na panojukanti tesamudāharaṇatte nānupādāna’’nti.
“十五日”等说，则依他人（字语）的定义转回使用“十五日”等称谓。次以半月的循环词为例，释为何以不作声称“半月循序”等。如此认识解释为“‘半月循环’之词并非连续称谓，但以循环期间之月数等相关联系而形成循环关系，故‘循环’以星辰等指标约定半月期，以星辰为依凭之月数的含义，而‘半月’与“星辰”相应作用则称半月之名，但并非是指月份的持续使用，故无起始依凭”。
14. Tama第十四：最高级。
Nākaḍḍhanatthoti ṇassākaḍḍhanattho na hoti. Yadyākaḍḍhanattho assa, tadā cānukaḍḍhitaṃ nottaratrānukaḍḍheyyāti maññate, kociyeva hotīti hontīti ito bhinditvā ānetabbaṃ. Tadā desassāti iminā ‘‘tadādesā taggahaṇena gayhantī’’ti paribhāsamupalakkheti. Katayādesassāpīti kato yādeso yassa tassa katayādesassāpīti. Ikārassāti yādesato pubbe ikārassa, iminā cādesādesīnamabhedo dassito. Tasadde nekenāpi paccekābhisambandhe siddheti evamaññate- ‘‘yathā’tena kataṃkīta’ (4-29) ntyādisutte ekova tasaddo bahūhi paccayattehi sambajjhate, tathihāpi ekameva tasaddaggahaṇaṃ ‘tamadhīte taṃjānātī’ti paccekamabhisambajjhate, tasmā kimetadatthena dvitaggahaṇene’’ti. Dvitaggahaṇe payojanattayaṃ vuttaṃ, tattha paṭhamaṃ dassento jānaniccādinādhippāyamāvīkatvā dvitaggahaṇamiccādinā padatthamāha.
“纳卡得那（否定加持）”之意谓无纳卡得那之事。若以纳卡得那为义，即应认为非纳卡得那物不可，否则不可与纳卡得那相许。须据此分开而理解。其次说“如此者即‘此地所述，依着解释而为之’”，为术语之定义。所谓“采纳之地”即所采纳之地，称为“采纳之地”。“伊卡拉萨”即采纳地的先行，“依此事示以采纳地与非采纳地之别”。该词亦应仅用于独觉圣者之特殊关系之类，多说“如‘依此为之’等讼文，同词于多条件之下生起其相依”，此亦表示“独觉圣者专用关系”，所以为何用两重否定词。
Tattha-‘yo yamadhīte jānāti cā’ti iminā dvitaggahaṇābhāve paccayatthāvayavassa samuccayappasaṅgamāha. Samuccaye sati(yo) yamadhīte jānāti ca, tattheva siyā, yo panādhīte kevalaṃ, na (jānāti) tattha na siyāti bodhayituṃ byabhicāramāha‘na paccekāti sambandhene’ti. Yathā ‘‘tena kathaṃ kīta’’miccādo ‘‘tena jitaṃ jayati’’ccādi paccekasambandhena bhavati evammāviññāyīti yatheccādi kassāttho. ‘Tena kataṃ kīta’’miccādīhi avatvā ‘‘tena jitaṃ jayati’’ccādisuttekadesavacanamatthabyatti tathā vutte hotīti vuttaṃ, tena jitamiccādo jayanādikā kiriyāne kadabbasamavāyittena pasiddhāti yutto tattha paccekābhisambandho, nevamajjhena vedanā pyekadabbasamavāyittābhiyyotyadhippāyo.
这里引用“‘彼依据之所知；彼则不知’”，即述两重否定与条件相依关系之聚合。聚合存在时，“彼依据之所知”成立，若仅依据而非知，则不成立，且已表不成立之意以糾正误会，谓“非独觉者”在此相关。譬如“如何作证”等的误会说法，乃与独觉圣者关系相连。又谓“以‘如是作证’等誓言，讼文亦相符”，故成立，其与独觉者的条文相关，非中道痛苦有关以拒斥解脱法门。
Idāni dutiyaṃ dasseti ‘jānana’miccādi, nimitta miṭṭhāniṭṭhabodhakāraṇaṃ muhutto kattikādi, uppāto iṭṭhāniṭṭhasūcakaṃ pathavisamuddādīnaṃ sabhāvapariccāgenāññatattagamanaṃ. Jānanasāmaññeti nimittādīnaṃ jānana sāmaññe. ‘Yathāvuttajānanassa ajjhena visayatte hetumāha- ‘taṃ jānātīti tasaddena adhīyamānaparāmasato’ti. Tatiyaṃ dasseti ‘yato ce’ccādinā. Yato ca uppannena vidhinā ajjhena ñātu abhidhānampasiddhanti sambandho, potthakesu pana ajjhetuñātūsuti pāṭho dissati, etthāyamadhippāyo ‘‘katthaci pasiddhivisayo hoti tasaddo, tathā ca vuttaṃ subodhālaṅkāraṭīkāyaṃ pakkantavisayo tathā pasiddhavisayo anubhūtavisayo ca taṃsaddo yaṃ saddaṃ nā pekkhate’ti, tasmā pasiddhivisayena tasaddena puthageva pasiddhiyā upasaṅgahatthaṃ dvitaggahaṇaṃ kattabba’’nti. Atthattaye vattamānassa tu tasaddassa savisayo viseso tatovātthikehi veditabbo.
现今家示其第二——“认识”误会——诸因果条件之标志为起点，譬如时刻、季节等，表征相应的因缘及其变迁。广义“认识”即为因缘诸标志之认识。经文引用“大意”为“如实所说的认识，其原因在领受教诲时之闻知”。第三则示说“因为自起之缘故使关系为人所知”，经典中此谓“亦有略义相通”，亦见于典籍中，故有“某处有清晰阐释者”，所以凭借清晰明确之义，以进一步近因关系为上乘解说，进行两重否定等分析。其理义因不同缘故，须依现前义而观察。
15. Tassa第十五：其；彼之。
Visayasaddo gāmasamudāyepi vattate, gāmasamudāyo ca nāma desoyeva, tenāha visayopi gāmasamudāyattā desoyevā’ti, iminā visayadesasaddānaṃ samānādhikaraṇattamāha. Vasāti desavāsino vasātayo, anuvāko ganthaviseso.
『区域』之声也用于称呼村庄群集，而『村庄群集』之名仅指特定区域，因此又说『区域』亦因村庄群集而称，是指这两词在地理概念上的同一所指。居住在该地的人称为『居民』，活动其间的人称为『同行者』，是从属的细分。
16. Nivā第十六：或可不作，表示任选。
Tannāmeccādinā na kevalaṃ nivāseyeva, athakho vakkhamānesu pīti dasseti. Paccayantaṃ sebbādi. Desanāmambhavati catūsu atthesūti viññāyati, tenāha-‘nivāsādo vidhī’ti. Nivāsādoti nivāsa adūrabhavanibbattaatthiatthesu. Saṃhitanāmaṃ nāma lokiyasaddavo hārāppasaṅgamaññasaddavohārenupāttanāmaṃ.
这些名称等不仅单指住宅，亦用于表达愉悦之感，体现彼此关系等。所依赖的诸缘生起，言说名称时应知其出生于四义，故称『归居所名称』。『归居所』指的是住宅距离之局限和所缘事物。『聚合名』乃世俗语，含有所感知的媒体和其他音声的结合成为名称的涵义。
17. Adū第十七：远指之“彼”。
Nagarampi desoyevāti āha- ‘adūrabhava’nti.
城市亦属区域范围，故称为『非远离之所』。
18. Tena第十八：由彼；因此。
Yathāyogatthoti vuttiyaṃ vuttayathāyogasaddassa attho.
『依义』是解说，谓依词义而出依义。
19. Tami第十九：于彼；在彼处。
Paccayantanāmeti paccayantanāmaṃ yassa sattamyatthabhūtassa desassa hasminti attho, nāññasseti bhūmādivisiṭṭhatthayuttato aññassa paccayantanāmaṃ na hotīti attho. Badarā babbajā asmiṃ dese santīti viggaho.
『依赖之名』意指为所依赖事物而特定使用的名称，此处以地区为所依赖事物，故其他无依赖的不同名称不属此类。举例如荸荠苞，在此地生长即成名，此地即称。
21. Ajjā今日。
Hīyyattanoti ‘‘saramhā dve’’ti (134) dvittaṃ.
『移减』意为『减少』有二重义。
23. Amā共同；一同。
Amāsaha bhavo amacco.
无始以来即有此有。
24. Majjhā中间。
Majjhe bhavo majjhimo, ante bhavo antimo iccādi.
中间的存在称为中有，末后的存在称为末有，诸如此类。
25. Kaṇa微粒；小粒。
Magadhesu araññe gaṅgāyaṃ pabbate vane kule bārāṇasiyaṃ campāyaṃ mithilāyaṃ sambhavoti viggaho. ‘‘Dissantaññepi paccayā’’ti (4-120) eyyakoti seso. Paccayantaradassane sati imināva suttena ito aññatrāpi paccayantarāni hontīti seso, gāme bhavo udare bhavo pañcālesu bhavo bodhipakkhe bhavoti viggaho.
在马嘎达诸地，如荒野、恒河附近、山岳、林地、村落、巴啦纳锡、占巴、弥提罗等处，存在的说法甚多，谓之“视缘亦为因”，此语于经中略尽，但若于因缘现显时详观，此法不止此因缘，尚有其他因缘存在；如乡村的存在、腹中（胎中）存在、五部众中的存在、菩提法中存在等，皆是此义的展开解说。
26. Ṇiko尼咖后缀。
Sarade bhavo, bhavā vāti viggaho.
秋季的存在，与秋季生存之意皆称为存在。
27. Tamassa黑暗的；属于黑暗者。
Sippasaddatthamāha-‘losalla’nti. Tameva byañjayati ‘kiriye’ccādinā, karaṇaṃ kiriyā vādanādikassa abhyāso, so pubbo yassāti samāso, vīṇādisaddehi kimuccateccāha- ‘vīṇādi’ccādi, dabbaṃ taṃtaṃsamudāyarūpaṃ. Sippañcāti vatvā tadatthaṃ vibhāveti ‘kiriyā viseso’ti. Vādanādikiriyāya visiṭṭho jānanakiriyāvisesoti attho, iminā vīṇādisaddā dabbatthavuttino vādanādikiriyaṃ kiriyā visesañca sippamupacārena vadantīti dīpeti. Itisaddo hetumhi. Sāyeveti abhyāsitabbā jānanakiriyāvisesassa pubbabhūtā vādanakiriyā, visesetuṃ yuttā vīṇādisaddenāti adhippāyo.
此处以技巧之声称为“乐器声”。“losalla”为此称。它以如‘kiriye’之类作助标记，指示行为或作业，原意为行为或演习，所以合并起始词能构成总称。以琴弦等声音为例，称作“viṇādi”，指其盛大、音韵汇集状。提及技巧五种，阐明其特别指明“行为方面”的技巧，亦即诸如琴弦声音的演奏行为和其他行为的技巧，因此演奏声也是行为技巧的表现。本文以此作为佐证。这里当以旧来存在的演奏行为作为认知行为的特别种类，合适以琴弦声音为最适当的标志。
Yuttatā cettha… vīṇādivādanavasena sippassa gahetabbabhāvato, kathaṃ vīṇādisaddehi dabbavuttīti vādanā vuccatīti āha- ‘vīṇādi visayattā’ti, vādanavuttivīṇādisaddānaṃ sippavuttittaṃ yathāvuttasso pamāvasena vattumāha- ‘yathe’ccādi. Vīṇādivādananti yatheti sambandho. Vuttameva phuṭayanto vuttiganthassa mukhaṃ vivarīyati ‘kiriye’ccādinā. Kiriyātyāsapubbakaṃ ñāṇakkhamaṃ kosallaṃ vādanakiriyā visayattā vīṇāvādanamiccanena kiriyāsaddena vuccatītyattho. Mudaṅgaṃ mudaṅgavādanaṃ sippamassa, vaṃso sippamassāti viggaho. Sīlamaddabbaṃ kathaṃ paṃsukūlādi(no) sīlatthasamānādhikaraṇattenābhidhānantyāha- ‘paṃsukūlādidhāraṇa’miccādi. Tañca sīlanti sambandho.
此处所说的合适者，指根据乐器演奏法须采纳之技巧。既然如此，如琴弦声所表现的行为技巧如何称为声音呢？其确立者说：“因琴弦之声的相对准确表现，行为被称为声音”——这经解释时，如“kiriye”等词展开为行为的含义。行为此前存在作为认知能力的技巧，亦称演奏行为，琴弦声音故为它的相应标志。技艺为技艺的演奏修习，亦即技巧的世系。这如同道德与服饰的持有不同，故用“包袱衣等持用”以示道德，仍称于规则的这一部分之特指称谓。此与道德本质相关联。
Appicchatāyāti paccayappicchatāya. Santuṭṭhitāyāti catūsu paccayesu dvādasavidhasantuṭṭhiyā. Anuvidhīyamānaṃ karīyamānaṃ. Phalanirapekkhanti iminā idha loke cīvarādihetu paṇidhāya paṃsukūla dhāraṇādiṃ paṭikkhipati, sīlaṃ tapparabhāvena sevanā. Idaṃ vuttaṃ hoti ‘‘paṃsukūlādidhāraṇaṃ paṃsukūlādivisayanti paṃsukūlādisaddenopacārenābhidhīyate, sīlaṃ paṃsukūladhāraṇavisayanti paṃsukūlādi saddenopacārenoccatī’’ti. Ticīvaraṃ sīlamassāti viggaho tesaṃ guḷo paṇyamassāti viggaho tomaraṃ, muggaro paharaṇamassāti viggaho, upadhīyatyupariādhīyatīti rathaṅgaṃ vuccati. Kāmakkhandhakilesābhisaṅkhārā vā upadhi upadadhāti sukhaṃ dukkhaṃvāti katvā.
因缺失之故，谓之因缺失。因满足故，则依十二种满足因而满足于四种因。此满足者，谓之被执行、为之所作之意。此中，世间因衣服等之缘，生期望而弃弃尘堆衣之类，以戒为正逐美德而加以奉行。此义有言：“尘堆衣等之持，谓之尘堆衣等之所缘义，取为名说。戒则缘于持尘堆衣之事，故以尘堆衣字而上升也。”三衣被称为“戒法所着”，重者为“粗布衣”，棘刺者为“刺衣”，打击者为“打击衣”，因其触病而加罪，统称为车轮之类。欲蕴之结习乃为衣缚，置因于苦乐之间而称焉。
28. Taṃhanti「Taṃ 和 ha」
Bahumhi bhūtānagatesupi paccayabhāve kāraṇamāha-‘saṅkhyākālānamavivacchitattā’ti, sutte vuttāya ekasaṅkhyāya vuttamānakā lasseva ca vattumanicchitattāti attho.
对于众多诸有体之缘起因缘，被谓为“数相分明不混乱”，本经中称一数，即以此数为准，谓乐业不杂乱不移之义。
Tadupādānantūti tesamekavacanādīnamupādānantu. Taṃ nānantarīya kattāti upalakkhaṇavasena tesaṃ vacanakālantarānamavinābhāvittāti adhippāyo. Hanticcādityādyantassa kiriyāppadhānatte kathaṃ ṇādīnaṃ tadatthe jāyamānānaṃ sādhanappadhānatta miccatra hetumāha ‘sabhāvato’ti. Mīne hantīti meniko. Ajivhā animisā ca macchā, diṭṭhova sandiṭṭhanti iminā saṃsaddassa visuṃ atthabhāvaṃ dasseti. Lokuttaradhammoti navavidho lokuttaradhammo, phaladhammopi heṭṭhimo sakadāgāmivipassanādīnaṃ paccayabhāvena uparimaggādhigamassa upanissayabhāvato pariyāyato dissamānova vaṭṭabhayaṃ nivatteti, bhāvanābhisamayavasena maggadhammo sacchikiriyābhisamayavasena nibbānadhammo.
因缘之说，谓之“单数因缘”。此非瞬间消失，乃以其词语时序无断绝故而复存，谓之“持续”。若以杀害、日等始终有作用，何以谓非时序？对此言“本性故也”而非虚妄。杀鱼者称为“嫔尼”、“僮仆”，无眼鱼即无目之鱼，见者谓之“现见”，此语表明此缘接续有本义。世出世法共有九种，果报法下等以有余生之一见为缘，以观察等为因，上行果位有依止故，周转如轮旋而不失其径。如修习圆满、觉支成就亦是涅槃法。
Vaṭṭabhayanti kammakilesavipākasaṅkhātaṃ tividhavaṭṭabhayaṃ. Vidhāna vacananti appatte-tthe niyogasaṅkhātavidhino pakāsataṃ ehipassa vacanaṃ. Parisuddhattāti kilesamalavirahena sabbathā visuddhattā. Amanuññampi kadāci sappayojanaṃ yathāsabhāvappakāsanena dassetabbaṃ bhaveyyāti tadabhāvaṃ dasseti. Tenāha ‘vijjamānampi ce’ccādi. Nanu ca ehipassāti tyādyantā, tasmā neteti paccayo pappoti, tathāhi pāṭipadikato paccayavidhānampaṭipāditaṃ, na tyādyantato nāpi vākyato, tasmā kathamehipassikoti hotīti āha-‘ehipassasaddocāya’miccādi. Padasamudāyassānukaraṇoti padasamūhassa anukaraṇabhūto eko ehipassasaddo. Athavā ehi āgaccha imaṃ dhammaṃ passāti yo appatte-tthe niyogasaṅkhāto vidhi, tabbācako yannipāto ehipassāti, ehipassavidhiṃ arahatīti ehipassiko, athavā ehicceva nipāto, dassanaṃ ñāpanaṃ passo, ehīti passo ñāpanaṃ ehipasso, ehipassaṃ arahatīti ehipassiko.
如轮如怖者，谓业缠烦之果报生三种怖惧。论制用“法”指为“未出世间成文命令”，即此句中教诲之法也。清净者，指远离烦恼整洁纯净。若未使人免染，则应彰显如实，然此不显现。故云“虽现犹未”，表此未能显现故。若无此世教，缘因可得者皆废，不然即有此法。因非无始非终，故谓非因，有教中依止如实说明故，非始终始讲也。
29. Tena「以 tena」
Ekībhāvoti muggehi saṃsaṭṭhānaṃ māsānamiva missībhāvo. Esoti saṃsaggo, ukkaṃsenāti ukkaṃsādhānena ca bhavitabbanti sambandho . Saṃsaggaukkaṃsānaṃ sahabhāvassa anekanti katte kāraṇamāha- ‘asucidabbe’ccādinā. Byatirekamāha- ‘nukkaṃso’ti yattha saṃsaggarahitaṃ kevalamabhisaṅkhattamatthi, tattha paccayamudāharaṇena dassetvā vijjāya saha saṃsaggassāvijjamānatte kāraṇaṃ vadati ‘rūpī dhammattā’tiādi. Rūpaṃ bhūtopādāyabhedamassa atthīti rūpī, ghatādi saṃsaṭṭhaṃ bhattādi. Tassa dhammo sabhāvo saṃsaggo, tassa bhāvo tattaṃ, tasmā, tassāti saṃsaggassa, vijjātvarūpī… yathāvutta rūpasabhāvābhāvā, tenāha- ‘vijjāya ca arūpittā’ti caraiccandhātuyeva carati.
统一之说谓多者如蜜集为纯蜜一般。此为结合，也是用抉择得以发生之连结。多事之连结有别，谓“不可清净者”等。差别又谓“非纯合”。彼处纯净无染者乃独立纯粹，示现因缘举例曰“色法本性”等。色为以物质作缘，器皿粮食诸等堆积而成，此法谓聚合，状态谓存有，故谓彼处为“结合”，所赋法为共存。故言结合者，谓有知所观之色法存在与无存在，故曰“连知者亦除色相”，乃往行经藏之六尘。
Vācasikaṃ mānasikanti ‘‘manādīnaṃ saka, yaṃkiñcīti satādikaṃ yaṃkiñci. Bāhulakenevetthāvadhāraṇaṃ labbhatīti vuttaṃ- ‘tato vā’ti, devadattena kītoti so attho tadattho, tassa appatīti abhidhānasattivekallena vuttiyamanavagamo, devadattikoti hi vutte devadattena kītotyayamattho nappatīyate… tādisa saddasattivekallena tadatthassānamidhīyamānattā, avagamo ca nāma sati sāmatthiye siyāti imamatthaṃ saṅkhepato dassetumāha- ‘tadatthāppatītiyā’tiādi.
口语心意者谓“由根起之意”，种种所念。众多场所得多用此义，谓曰“然后”，以此为义。天子所言“何谓此”，其中“非此”利用辞义区别而提及，所谓天子即所说意也。谓彼亦非，以辞义差别之故，此义未同，故用简略语而示，谓曰“此义非彼义”等。
Abhidhānalakkhaṇattanti abhidhānaṃ sati sāmatthiye vākye vacanīyassātthassa vuttiyā kathanaṃ lakkhaṇaṃ sabhāvo yesante abhidhānalakkhaṇā, tesaṃ bhāvo tattaṃ, tabbādisamāpyevameva daṭṭhabbā. Maricena abhisaṅkhataṃ saṃsaṭṭhaṃ vāti, salākāya jitanti viggaho.
“Abhidhānalakkhaṇa”者，谓称谓之标志。称谓即“abhidhāna”，意为于清晰明了句语中，所当言说之义理的阐述。标志乃其性质，凡谓称谓标志者，皆有其存在状态，依此可识。此理若欲知悉，当从其本体起始察之。如同火风呼啸，席卷聚集而成火把，借标志以遍布显现。
30. Tassa「彼之 tassa」
Yo ‘‘dissantaññepi paccayā’’ti (4-120)
凡言『亦见有其余诸缘』者（4-120）
34. Ṇo「以 ṇa」
Pavuttepīti kaccāyanena pavuttanti atthe ‘‘aññasmiṃ’’tismiṃṇo hotevāti adhippāyo.
“Pavuttepīti”为“由迦旃延所说”，其义为“具在他处”，乃是一种最高的训诂用法。
35. Gavā「以 gava（牛）」
Duno rukkhassa.
此谓“两树”。
38. Mātā「母 mātā」
Mātāpitunnaṃ mātāpitaroti mātuyā mātāpitaro pitussa mātāpitaro, na ekamekato dvīsūti ekato ekato vuttanayena dvīsudvīsu atthesu na bhavatīti attho.
“父母谓父母者”，意指母亲称为母亲，父亲称为父亲，是以母为母，父为父；不因分别说成一方为二方，实则无此二分，言说仅有一。此乃意释。
39. Hite39. 于利益中。
Mātu hito, pitu hitoti viggaho.
“母亲之利，父亲之利”，是判别句。
40. Ninda40. 呵责。
Sena rūpena ñātepi visesarūpena aññāto aññātaviseso. Kaṭṭhādimayā yā paṭimā tampaṭicchandakaṃ. Sambandho sassāmīlakkhaṇo assa atthīti sambandhi kassāti kiṃ saddaniddiṭṭho, sova viseso, sambandhiviseso visayo assa aññāṇassāti samāso. Payogāsambhavāti ayamassoti vutta assappakatiyāpi payogā sambhavā. Tathāhi yadi yassāccantamajānanaṃ siyā tathā sati sabbathā vatthujānanābhāve pakatiyeva na siyā, na hi sabbathā aviññātattho saddo payogamaharati, tasmā sarūpena ñātassa yassa viseso aviññāto, soyevidha aññāto-timatoti viññāyate, aññāto-ssokassa vā kutotivā kiṃ sabhāvo veti hi assakoti. Kappaccayanto hatthikaiccayannāmadheyyaṃ nāmaṃ yassa hatthiviyāti dassitapaṭibhāgassa so kappaccayantanāmadheyyo. Abhinivesena vā sijjhanti yathā ajjunādivesadhārini ajjunādisaddenāti adhippāyo.
以军队的形态来说，亲属中既有一般亲属也有特殊亲属。用木头等制成的像，是对其的拒绝。所谓关系，是指有共同性质的标记，这种联系就是其意义，问起关系者是何物，词语所指即其意义，只是种类、关系的种类、关系所及范围等的总称。所谓不存在实际运用者，是说如是论说，在语法学中亦称为理论上存在的用法。譬如，若其本质若不为无知则存在，否则若始终缺乏事物认知则不会产生语义，音声的使用也不会成为普遍存在，因此对于某种形态的亲属而言，其特殊性质为无知者，即被称为无知一般亲属，等于无知之病或称之为何种状态。比方说，同属器具类的名称不应由象牙类的名称构成，象牙类的名称才称为具体名称。似箭毒藤这类植物以附着为其特性，因此附着名称即此类名称，附着现象亦如是。
Paṭimāyāti ettha pūjanatthā eva paṭimā gahitā, morasamāna nāmattā moroviyāti yojanā, cañcā tiṇapuriso, idha pana taṃ sadiso puriso manusso cañcā. Akasmā eva ākasmikaṃ ‘‘sakatthe’’ti (4-122) ṇiko. Yaṃkiñci abuddhipubbakaṃ, tamākasmikaṃ, tasmiṃ ākasmikebhidheyyo sati ivasaddatthe vattamānato īyo hotīti attho. Kāko ca tālañca phalaṃ kākatālāni, tesamiva milanaṃ. Ajākhaggānamiva milanaṃ yadākasmikaṃ, kiñci tama jākhaggīyaṃ , ṇo ivatthe. Sakkaranti ‘‘saṃyoge kvacī’’ti (4-125) vuddhyabhāvo. Munīva, bālova, kulisamiva, ekasālāivāti viggaho, lohitova lohitiko phaṭikamaṇi.
所谓制像，是指为供养之用而制作的像，取其名而称象。所谓木匠术中的‘木象’即指形状相似的人形木制品。这里所指的‘木人’是人形木制的物品。突然产生的‘突发’现象，称作‘意外’（参见经文4-122）。任何不基于智慧预先存在者，皆称作意外，若此意外存在则相应音声便具备相应意义。比如乌鸦和椰树的果实，称为‘乌椰’，二者结合成合成词。就如植物附着一般，附着产生的意义表现在附着词中。另一种说法是意指‘结合’即时空上的结合。以此比喻，愚者等依附恰当的环境而生，类似单书屋的构造，如红宝石与红色矿石的相似搭配。
41. Tamassa41. 彼之。
Doṇādītyādisaddena khārasatādayopi parimāṇavisesā gayhanti. Saṅkhyā asītipañcādayo, aññaṃ vā yaṃkiñcīti upaḍḍhakāyādi, soḷasa doṇā ekā khārī. Nanu pañcakaṃ ganthajātanti vatvā aññaṃ vā saṅghādikanti vuttaṃ taṃ kathaṃ pāṇiniyehi viya ‘‘saṅkhyāya saññāsaṅghasuttājjhayanesū’’ti (5-1-58) suttitattābhāvāti manasi nidhāya ‘saṅkhyāvācīhi’ccādi vuttaṃ. ‘‘Ādasahi saṅkhyeye vattantī’’ti pañcasaddassa saṅkhyeye vuttattā āha- ‘pañcāvayavā’ti. Parimāṇasaddasannidhāne saṅkhyānepi pañcasaddoti maññamāno āha- ‘pañcasaṅkhyānañce’ti. Pañcā vuttayoti pañcavārā, rūpānīti ca pariyāyantarena āvuttisaddasse vātthaṃ byattaṃ karoti.
以船等名称中的坚硬或大小特征划分其种类，如三十余种数字或其他。船类中，有十六个类型是坚硬型的。一旦说到‘五个部分’，又或是关于僧团等的说法，若照巴利语语法如《巴尼尼语法》所示，《语法论》中说‘数词与名词单复数的关系属于该规则’，表明‘数词相关者’之义。‘五个部分’指的是该语的数词意义。在量词相近处，也认为数词即为五个部分。五的表述，也指五个阶段的轮替，因而为变体的代称。
44. Kimhā44. 从何？
Nanu sutte saṅkhyāyanti na vuttaṃ katyādayo ca payogā saṅkhyā parimāṇeyeva dissanti kathaṃ nāmetthāyaṃ vidhīti āha- ‘bahule’ccādi. Saṅkhyāparimāṇeyevāyaṃ vidhīti kiṃ sadde saṅkhyāparimāṇa visayeyeva vattamāne ayaṃ ratyādiko vidhīti attho, nanu cettha kiṃ saddo pañhe vattamāno kathaṃ saṅkhyāparimāṇe vattateti vuccate, yajjapi saṅkhyāparimāṇe na vattate, tathāpi saṅkhyāparimāṇassa pucchiyamānattā saṅkhyāparimāṇavisaye vattate vāti. Bahulādhikāra payogasāmatthiyahetunidassane phalamāha- ‘yatratvi’ccādi, paricchedakattena parimāṇakattena. Ayametthādhippāyo ‘‘yadākimidaṃ saṅkhyā parimāṇamesaṃ dasannaṃ na kiñci appakamevetanti saṅkhyāparimāṇameva kiṃ saddena nindīyate, tadāpi saṅkhyā parimāṇassa nindīyamānattā saṅkhyāparimāṇavisayattameveti khepe vattamānāpi kiṃ saddā raticcādi siyā, bahulādhikārāditova panettha na siyā’’ti. Rakārānubandhā isaddalopatthāti yojanā.
但经中说‘数字’时，并未指出‘多少’等词的使用，数字显示于数量量度上，文字上如何运用，则有‘多、少’等词之规定。目前这种用法，数字仅在数量量词中成立。此处问及为哪种词在此称作数字的数量号词，尽管数字不出现在此处，却在询问时关于数字范围会应用数字。用大量数字所在的词组进行说明，如《五的相依词》等，按节截断或度量，表明本处规则是：‘此种数字范围标明为指示十个，有具体数量所指，故称为数字范围。若谈及数字范围之否定，即使被反驳，数字范围词的使用仍有效果，不像大量数字词一样否定’。结构连带性说明为数量词并兼具附加音节。
45. Sañjātaṃ45. 已生。
Bubhukkhāpipāsappakatīhi khasantāhi akammavacanicchāyaṃ ‘‘gamanatthā kammakādhāre cā’’ti (5-59) kattari kte ñimhi ca bubhukkhito pipāsitoti siddhepi vattamāne payogatthaṃ bubhukkhāpipāsāti pāṭho.
饥渴明显具足者，用于描述无所作为的语言者称‘为行之生员（即行为业乘者）而作之’（参经5-59），即使诵命行为无所作为，而饥渴欲求仍然存在者，使用词作‘饥渴’。因此，《巴利语法》中以‘饥渴’一词论证用法成立。
46. Māne46. 于慢中。
Sabbamparicchedarūpanti ummānaparimāṇādikaṃ sabbaṃ paricchedarūpaṃ. Tatra ca uccattena mānamummānaṃ, sabbato mānaṃ parimāṇaṃ.
一切均属分节形态，计量及体积等，称为分节形态。此处以高度为度量，意谓高度之度量或体积量度，全都属于度量的范畴。
47. Taggho47. 塔戈
‘‘Pamāṇaparimāṇehi saṅkhyāyacāpi saṃsaye mattovattabbo’’ti (5-2-37) pāṇiniyavattabbakāravacanaṃ, tattha pamāṇa māyāmo. Saṅkhyāyāti pañcamī. Etehi saṃsaye matto vattabboti attho. Vidatthimattaṃ ratanamattaṃ vātiādīni kamena tatthodāharaṇāni.
『以度量为准则，连计数也当谨慎，方可免于疑惑。』此语出于《巴尼尼律》，其中度量即为考核标准。所言计数为第五类。由此则意谓，凡是因这些产生疑惑者，应当审慎对待。根据事理的准确，诸如珍宝质量、数量等，用分别之心依次举例说明。
Na vattabbanti yathāvuttavattabbavacanaṃ paṭikkhipati. Paṭikkhitte tasmiṃ vidatthimattaṃ ratanamattaṃ vātiādi(nā) yaṃkiñci daṇḍapubbaṇṇādikaṃ saṃsayitaṃ, tena mānasaṅkhātassa paricchedassābhāvā kathamete payogā siyunti āsaṅkiya tattha kāraṇamāha- ‘tathābhyūhanato siddhattā’ti. Tathābhyūhanatoti vidatthimānampamāṇamassa ratanammāna massātyādinā tenappakārena abhyūhanato abhyupagamatoti attho. Saṃsayo ca nāma ubhayapakkhaparāmasane sati siyāti yathāvuttamabbhūhanaṃ sādhetumāha-nāntarene’ccādi. Pakkhadvayehīti vidatthi mānamassa ratanammānamassāti evamādikehi pakkhadvayehi. Abhyūhanaṃ saṃsayassāti gamyate. Jaṇṇu mānamassa jaṇṇutagghaṃ.
不可偏离应行之法令。若偏离，则对准确事理如珍宝质量与数量诸类及杖状前后等生疑，因而心识所造之分别灭绝，其缘何在？为此指明原因曰：“因吾已成就而圆满故。”所谓成就者，即事理准确，借助于度量、珍宝、质量等指标，通过相应方法成就而达到。所谓疑惑，则是在二方分别时起。正如所言“彼此掌控”即是指度量与珍宝，及诸同类双方。此成就即指对疑惑之选择与确认。举例如度量的粗细。
48. Ṇoca48. 诺咖
Puriso pamāṇamassāti viggaho.
谓人当知度量之标准。
49. Ayū49. 阿尤
Upādhyantaropādānāti ‘aṃse’ti nimittantaropādānā nivattatīti yojanā.
“附加条件之依据”谓义以“部分”为因附加条件，故称附着。
50. Saṅkhyā50. 桑克亚
Saccutīsāsadasantāya saṅkhyāya paṭhamantāya asmiṃ satasahasse adhikā saṅkhyāti atthe ḍo bhavatīti suttattho. Saccutīsā sadasantāti paṭhamāvacanaṃ paṭhamantato vidhiñāpanatthaṃ. Nanu ca sutte ‘satasahassa satasahasse ḍo’ti na vuttaṃ, tathā sati vuttiyaṃ kathaṃ ‘sataṃ sahassaṃ satasahassaṃ vā’ti vuttantyāsaṅkiyāha-ubhayathāvagamā’tiādi. Ubhayathāvagamāti sataṃ sahassanti ca satasahassanti ca ubhayappakārenāvagamā, ubhayathāvagamo payoga dassanañcettha evaṃ vivaraṇe kāraṇanti adhippāyo. Paccayatthena samānajātiye pakatyatthe satīti yenakenaci suvaṇṇakahāpaṇādinā paccayatthena samānajātiye. Suvaṇṇamāsakadīna masamāna jātiyānaṃ. Akevalaṃ codāharaṇaṃ dassetuṃ ‘ekavīsa’nti vuttaṃ. Anipphannattā saddānamidha paccayaggahaṇaparibhāsāvatāro natthi.
以真伪相戴，数计之首为“百千”，释义为「不正确」。真伪相戴，初语为强调首之秩序。然经中并未记录“百千作百千之百”的说法，既有传统，则问：为何为“百千之百千”？答曰：“两种分别皆得知。”所谓“两种分别”，即知“百”和“千”；这两种分别的使用，是本释义的原因。根据因缘，讲同类、分类，即所谓“百”，以金币、瓷器等为因缘、同类或相似品类。仅此举例说明“二十”为数额。因无进一步语音，不能称为依因缘性接受字声解释。
51. Tassa51. 达萨
Nanu ca saṅkhyāsaddo saṅkhyāne saṅkhyeyye ca vattate, kathamettha saṅkhyānevasitā vutti yenevaṃ vivaraṇaṃ katamiccāha- ‘yadipi’ccādi, paccāsannaṃ saṅkhyāsaddassāti adhippāyo. Iminā ca karaṇasādhano-yaṃ pūraṇasaddoti viññāpeti. Yatoti vuttayaṃ saddasambandhinā taṃsaddena seti ulliṅgitassa saṅkhyātiatthamupadassiya sāyeva pūrīyatetīmassa kammabhāvena tiṭṭhatīti dassetuṃ tena pūraṇena pūrīyate’ti āha.
论“数”之音用于数字和计数，何以为“数字”独立解释？答曰“因‘如是’等”，为现存音义表述。借此作因缘工具，所谓“充数音”亦作说明。所言“即”为与词义相关的表述。借此词音指示，展现“数”之含意。并解释“充数”因果，谓由行为做成，用以充足。
Sampajjateti pūrīyatetyassatthamācikkhati. Anenetaṃ dasseti ‘‘(na) ghaṭikādīnamiva dabbānaṃ dabbantare nātirittīkaraṇaṃ saṅkhyāya pūraṇaṃ kiñcarahi tassa samappattiyevā’’ti. Atha kāyaṃ vacoyutti ‘sāsaṅkhyā pūrīyate yene’ti, yāvatā sāti yasmā paccayo vihito tassa saṅkhyāsaddassa parāmāso tassa ca pūraṇena abhedoccāsaṅkiyāha- ‘abhedenoccate saṅkhyā pūrīyate yenetī’ti abhidhānābhidheyyānamabhedopacārena vuccatītyattho, saṅkhyeyyapūraṇe ḍo na hotīti vatvā tadatthaṃ vibhāvetumāha- ‘dvādasanna’miccādi. So ghaṭo tāsaṃ ghaṭikānaṃ pūraṇo dabbānaṃ dabbantare nāti rittīkaraṇavasena. Vīsatiyā pūraṇotiādinā viggaho.
「充满」者，即「完全填满」之义。此句的本意在于说明：「不像罐子等器皿之间的空隙可以相互超越挤压，所谓的数目上的充满，乃是某物与该物实相上的适当成就。」随后解释身语意之言，即「充数之法乃依于彼此条件」；表示因执着数相音声之因缘，依充满为彼法名，言其不相违背，借此说明『充数即是适当成就』之义。因此，谓「充数」不是泛指空隙充满，而是指如十二瓮等物之相互间作为器皿之间不相逸出的充满状态。文中对「二十之充满」等说作了详尽的解释。
54. Chā54. 恰
Kaccāyanena ‘‘dvitīhi tiyo’’ti (2-8-42) suttena dvitisaddehi tiyappaccayaṃ vidhāya ‘‘tiye dutāpi cā’’ti (2-8-43) dvitīnaṃ dutādesena dutiyaṃ tatiyanti ca ‘‘catuchehi thaṭhā’’ti (2-8-41) suttena catuto thappaccayaṃ vidhāya dvittena catutthanti ca nipphāditaṃ. Idha tathā bhāvena kathaṃ te sijjhantīti āsaṅkiya vuttiyaṃ ‘katha’miccādi vuttanti dassetumāha ‘saṅkhye’ccādi. Vuttiyaṃ ‘dutiyassā’tiādinā suttekadesā dassitāti tāni sampuṇṇaṃ katvā dassetuṃ ‘dutiyassā’tiādinā ‘catutthatatiyāna’miccādinā ca vuttāni.
咖差延（Kaccāyana）云：「二为三」(《二八四二》)，此句语法构成显示了由二形成三的条件；『三是由二开始』这句（《二八四三》），是由初二为起点的第二者；而「四由二而起」(《二八四一》)意谓四是由二为其条件形成。此处依照如此法义，若如何确立其止境？对此有释文『如何是数』等，谓其释文中说明「第二的，第三的，第四的等」使句义完整，终得且成完整释义。
55. Ekā55. 从“一”而来。
Saṅkhyāvacanassa gahaṇe ko dosoccāha-‘saṅkhyāvāci’ccādi. Bahuttavisaye payogo na siyāti saṅkhyāvacanassa ekatthe niyatattā vuttaṃ. Ekākīhiccassa atthamācikkhati padhānabhūteheva’ccādinā. Upapajjake bahuttavisaye payogotyapekkhate.
「数语」的涵义里，哪里有过失之说？『计数者语』等言，因用处多方面不同，故说数语在特定一处的统一和限定意义。对孤立个体时后文有说明专注于主要之本义。初起时多重用处则有带出依待作用的指望。
56. Vacchā56. 从“犊牛”而来。
Taro hotīti vuttepi tehi taro hotīti viññāyati, vacchādīhīti sutattā pana vacchādīnanti ca viññāyatīti vacchādīnantiādinā vuttiganthopadassanaṃ. Nanu tanutte vavacchādīhi paccayo vidhīyate, ye ca sarīrena kisāvacchādayo, tatrāpyavisesena payogo pasajjati visesānupādānato, tasmā kathamatra sabhāvasseva tanuttaṃ viññāyate yenevaṃ vivaṭamiccāha- ‘vacchādisaddāna’ micca-di, vacchādīhi pakatīti paccaye vidhīyamāne tāsaṃ pavattinimittaṃ vayovisesādi, yasmiṃ sati vacchādayo saddā dabbe-bhinivisante, taṃ paccayā-sannaṃ, na ca kisattassa bhāvā dabbe vacchādisaddā pavattante. Ato tasseva saddappavattinimittassa tanutte yuttaṃ paccayena bhavituṃ, (na) tanuttamatteti maññate. Pavattinimittaṃ sambandhi āsannanti samānādhikaraṇāni.
说「弦索」即为声称之弦索，言语等由经文得出所明义。确实存在弦索作为条件发挥功用的说法，而身体上毛发覆盖则另又不同因缘特别要求，因而此处说依于自然本性亦须承知，有如弦索等音声本质。言「弦索音」误说，指的是说成弦索音的虚伪言辞；弦索等作为条件开启的因缘称为音声发生之因缘，如果弦索在器皿中震动发声则是依缘本质，不是由外来虚妄现象而发声。由此所举的背景因缘具有基层条件的论辩说，言依缘靠近说有集会此义。
Vaccho paṭhamavayo, tassa tanuttaṃ dutiyavayappatti. Dutiyañhi vayaṃ pappontassa vacchassa paṭhamo vayo vacchasaddassa pavattinimittaṃ kiñcimattāvasesaṃ bhavati amumevāha-‘susuttasse’ccādinā. Ukkhotaruṇodutiyavayappatto vuccate, tassa tanuttaṃ tatiyavayappatti. Tatiyañhi vayappattakāle dutiyassa vayassa ukkhasaddappavatti nimittassa kiñcimattā vasesato jātisaṅkarattā gaddabhajātiyā vaḷavājātiyā ca missattā. Bhāravāhakattampati yo samattho, so usabhotyuccate, yadātu tassa bhāravāhakatte sāmatthiyaṃ mandaṃ bhavati parikkhīṇaṃ, tadā tanuttambhavatītyāha- ‘sāmatthiyassa tanuttaṃ appabalatā’ti.
弦索是第一阶段物，使其破裂是第二阶段物的出现。第二阶段的出现，使得第一阶段的弦索声音成为发声的因缘，因而有所余音，即此谓「清晰发声等」的从属缘起。说出「声激动后之第二阶段发生」，即是弦索第三阶段发生。由于在第三阶段发生声音出现时，第二阶段的弦索声响因子仍有残余，因合和多个种族混合产生变异，骡子种与牝马种的杂交等，能胜任载重者称为「猴子」；当其负重能力变薄弱时则为「驴」，此时称之为「力量虚弱之弦索破裂」。
57. Kimhā57. 从“何”而来。
Samudāyo nāma dvyavayavo vā siyā bahukāvayavo vā, tattha dvyavayavasamudāyā niddhāraṇe sāmatthiyā ekasseva niddhāraṇaṃ viññāyati tamevānusarati. Bahukāvayavasamudāyāpye ‘kassa niddhāraṇe’ti sutte ekassāti vacanābhāvepi ekasseva niddhāraṇaṃ viññātabbaṃ teneva kataro bhavataṃ devadatto’tyādikamudāharaṇamadāsi. Kataro bhavataṃ devadatto kataro bhavataṃ kaṭhotyādyudāharaṇabahuttena niddhāraṇavācīnamabahutthepi niddhāriyamānavācīhī’ti bahuttena vuttaṃ. Apaccaparaṃparāya pavattaṃ gottaṃ vaṃso, tadabhi dhāyino apaccappaccayantāpi abhedopacārena gottaṃ, tevāpaccā paccavantasambandhadvārenāpacce pavattāti sambandhisaddā bhavanti, caraṇasaddā ca kaṭhā yo kiriyāsaddā bhavanti kaṭhādīhi vuttajjhayanatthaṃ yathā sakaṃvatacaraṇakiriyānimittattenājjhetūsu pavattāti tesaṃ sambandhisaddānaṃ kesañci atthassa kiriyāsaddānaṃ cātthassa asatyapi jātitte jātinibandhanaṃ loke kāriyamiṭṭhaṃ taduttaṃ ‘‘gottañca cara- ṇehi sahā’’ti. Tatthāpi jātittamparibhāsitaṃ, tenāha- ‘kaṭhassa caraṇattā jātittaṃ gotattā jātitta’nti ca.
集合体（集）可为两分或多分，针对二分集合时，能清晰确定其唯一一体，随之可以认识它。针对多分集合体，尽管经文中无“谁之集合”一语，仍应认识为唯一一体。如「谁为提婆达多」，又如「谁为某某」这些大量举例，说明了在经文里如何作为集合体的称谓或指示。世代相传的家族，住持着持家者，彼此相互传承，因此称为家族，依此世代循环，前后相续，谓之有关联之语。步履之语对应行为语，有些行为语虽然不真实，但因世间的生死因果牵制，令其产生义理上的影响，所以称为家族与步履一起。世间乃因不实生死穿插，为害甚大，故有云「家族与步履相承」。此处虽被称为世间重生义理之定义，故依「行步是家族」及「步履之生死」相互联系，说明家族与行动语言的互通真义。
58. Tena58. 以“彼”而成。
Lokiyāti parasaddasatthakāre sandhāyāha. Iha tu avisesena vuttanti sambandho. Niruttiyaṃ sāmaññena vuttattāti yojanā. Sāmaññena vuttākāraṃ dassetuṃ ‘katha’ntiādi vuttaṃ. Devehi datto brahmunā dattotiādīni kattari karaṇe vā viggahavākyāni. Devadatto devadattiko deviyo devalotiādīni vuttipadāni.
『世间』者，此乃就其他词义之解说而言。然于此处，则言无差别地通说，此为其关联。其与语法书中泛说之联系在于：乃就一般情形而通说也。为显示通说之方式，故言『如何』等。『由天人所赐』、『由梵天所赐』等，乃主格或工具格之解析语句。『达瓦达德』、『达瓦达提咖』、『天女』、『达瓦嘹』等，乃合成词形式之语词。
Tattha niruttipiṭakāgatānaṃ ‘devadattā devadattiko’tiādīnaṃ vuttipadānamaññathā nipphattimupadassiya devalo deviyotiādīnampana vacanantareneva nipphattiṃ dassetuṃ ‘devehi datto’tiādi vuttaṃ. Parasaddasatthakārānampi devalo deviyoti vacanantareneva sādhanaṃ sādhanākārañca tesaṃ dassetuṃ ‘kecīhī’tiādi vuttaṃ. Ekadesatoyeva paccayamicchanti tena tesaṃ devalo deviyo datti loccādi bhavati. Kappanāgāravoti dattasaddalopanāmekadesavasena kappanāgāravo.
于此，依律藏中所载，如“devadattā”、“devadattiko”等词语的不同用法，乃为表达其不同之音韵或派生形态，为区别“devalo”、“deviyo”等意，不同词语以不同变体呈现。此乃言语变化之理。“devehi datto”等，乃由语意联系而呈现出此类不同表达。此类于广义施与音声创造者，亦应以“kecīhī”（某些）等词汇予以表明。仅存一人反对，谓其“devalo”、“deviyo”属于不同词根。 “kappanāgāravo”则指削词形成之词根。
59. Tassa59. 对“彼”、属“彼”。
Na ca sabbetiādinā bahulādhikāre phalaṃ vuttaṃ. Bhāvasaddo katthaci kiriyāyaṃ vattate ‘bhāve ayaṃ vidhī’ti. Katthaci adhippāye ‘ayametesaṃ bhāvo ’ti. Katthaci padatthe ‘ime bhāvā’ti. Katthaci sattāmatte‘tiṇānaṃ bhāvo’ti. Tenāha-‘bhāvasaddasse’ccādi. Rūpasādhana dvārenāti bhāvasaddassa rūpasādhanadvārena, sappanti pakāsenti attha manenāti saddo. Sova abhidhānaṃ abhidhīyate-nenatthoti katvā. Bujjhati atthasarūpanti buddhi, sāva patīyate-nenāttho pacceti attha miti vā paccayoti vuccati.
以『并非一切』等语，于广泛适用之规则下说明其结果。『存在』一词，有时用于动作义，如『此为存在之规则』；有时用于意趣义，如『此乃彼等之意趣』；有时用于词义，如『此等为诸义』；有时仅表存在性，如『诸词根之存在』。故言『「存在」一词』等。『经由词形构成之途径』者，谓经由『存在』一词之词形构成途径；能阐明其义者谓之「词」。此即是名称，所名之事乃经由此名而被表达。能了知义之自性者谓之『觉知』，此即所依靠者——经由此而义被领会，故称为『所依』。
Nanu ca ‘bhavanti etasmā buddhisaddā’ti vuttaṃ tasmā pavattinimittamubhinnampi bhavati, tathāsati ‘saddappavattinimitta’nti saddasseva pavattinimittatā kasmā vuttāti vuccate. Pākaṭabhāvena abhidhānābhidheyyasambandhassa saddasseva pavattinimittataṃ vatvā visuṃ buddhiyā nimittassa rūpānugatattaṃ visesetvā pavattinimittatamassā dīpetuṃ ‘nimittavasāhi’ccādimāha. Dabbeguṇoti dabbe vuttiyaṃ guṇo nimittanti sambandho. Guṇasaddasseva jātisaddattenodāharaṇadvayaṃ dattaṃ… guṇassa jātiyā visuṃ jātinimittassābhāvato . Kiriyādītiādisaddena dabbādīnaṃ gahaṇaṃ, keci pana kiriyāsaddānaṃ kiriyā pavattinimittantyāhu. Tesaṃ devadattādīnaṃ avatthāvisesena avatthābhedena sāmaññaṃ tadavatthā visesasāmaññaṃ. Tenāha- ‘devadattassā’tiādi. Vijjamāno padattho visayo yesaṃ devadattādīnaṃ saññāsaddānaṃ tesaṃ pavattinimittaṃ jātilakkhaṇamācikkhitampaṭipāditanti attho.
然而，既已说『词之觉知由此生起』，则词之生起之因缘于二者皆具，如是，何故仅言『词之生起因缘』而唯归之于词耶？为答此问：先就显明之义，述明名称与所名之关联乃词之生起因缘，再就觉知之因缘与色法之随附性加以区别说明，以阐发其为词之生起因缘义，故言『以因缘之故』等。『实体中之属性』者，谓于实体之合成词中，属性为因缘，此为其关联。属性词之例证，乃以类词形式给出两例……此因属性与类别各自独立，不另设类别之因缘故。『动作等』之『等』字，摄取实体等；然有论者言，动作词之生起因缘为动作。彼等达瓦达德诸人，依状态之差别而有状态之分类，其通相即为该状态差别之通相。故言『达瓦达德』等。彼等达瓦达德诸人之专名词，其所涉之词义现实存在，彼等之生起因缘，乃经由类别之特征而得到说明与成立，此为其义。
Anena ca devadattādayo saññāsaddāpi samānā jātisaddāti vuttaṃ hoti. Yadi carahi saññāsaddāpi jātivacanā siyuṃ, pañcavidhattamesaṃ parihāyatīti. Nedamevaṃ viññeyyaṃ… pasiddhatarajātyābhidhāna kaṭhagovīhiyavādisaddā jātisaddattena visuṃ pariggayhanti.
由此亦说明，达瓦达德等专名词，虽与类词相同，然实为类词也。若果如此，专名词亦应为类词之语词，则其五种特性便将失去。然不应如此理解——广为人知之类别名称，如『咖达』、『牛』、『米』、『大麦』等词，乃以类词之身份被单独摄取。
Sambandhibhedatoti ghaṭādisambandhīnaṃ bhedato. Abhāvassabhedatoti ghaṭapaṭādīnaṃ sambandhīnaṃ bhedena abhāvassa bhedato abhedepi bhedā upacaritā santīti yojanā. Yassa sāmaññassa vasā, tesu upacaritabhedesvākāsādīsu. Niravayavāvijjamānavisayānantiye ākāso viya niravayavā abhāvo viya asantā ca, te visayo yesaṃ saddānaṃ tesanti attho. Sāmaññaṃ bhāvoti puthujjanādisāmaññaṃ bhāvoti attho. Alasassa bhāvo kiriyāsambandhittaṃ, brahmaññaṃ jāti cāpalyaṃ nepuññaṃ guṇo vā. Vuttiyaṃ sakatthekantāti ‘‘sakatthe’’ti (4-122) iminā sakatthe katakappaccayantāti attho. Na daṭṭhabbanti sambandho. Pattakālova pattakallaṃ. Karuṇā eva kāruññaṃ.
『相关者之分别』者，谓与瓶等相关诸物之分别也。『不存在者之分别』者，谓以与瓶、布等相关诸物之分别，而于不存在者亦施设分别，虽无实际分别，然有假立之分别，此为语义之组合。『依某通相之故』者，谓于虚空等被假立分别之诸物中也。『于无分、不存在、无对象、无限量』者：如虚空乃无分之物，如不存在乃非实有之物，彼等为对象之诸词，此为其义。『通相即存在』者，谓凡夫等之通相即存在，此为其义。『懈怠者之存在』乃与行为相关之性质，『婆罗门性』乃种姓，『轻浮』乃浮躁，『精巧』乃德行。注释中『于自义一向』者，依『自义』之规则，谓于自义中所作之附缀词尾，此为其义。『不应见』为语义之关联。『适时即适宜』者，谓时机成熟即为适宜。『悲即悲愍性』者，悲心本身即悲愍之性质。
62. Aṇvā62. 随后、趋向。
‘‘Ekayoganiddiṭṭhānaṃ sahavāpavatti sahavā nivattī’’ti ‘bhāva kammesū’ti anuvattate. Tathāpi bhāvetīmināvettha sappayojanattaṃ dassetumāha- ‘bhāvakammesu’ccādi.
“一法顺遂，一事相应，复归于一”，此句意为「存在于业行中」。“业行”一词由此延续而生。尽管如此，借助此处所用“修习”一词，仍欲显示诸法相连之理，故言“在业行中”等字。
64. Tara64. 渡越
Yajjapi sīdhātussa kevalassa supane pavatti, tathāpyatipubbassa ukkaṃse pavattīti āha- ‘atisayo ukkaṃso’ti. So ca atisayo kassa sambhavaticcāha- ‘so ca kiriyāguṇāna’nti. Kathaṃ tesamatisayoccāha- ‘ādhārabhūtadabbavasā’ti. Kutoccāha- ‘anapekkhite’ccādi. Anapekkhito kiriyāguṇānaṃ nissayo dabbasaṅkhāto yesanti viggaho, dabbassa nissayabhūtassā-tisayattaṃ hontampi nissitānaṃ kiriyā guṇānaṃ vaseneva siyā nāññathāti vattumāha-‘paccadhikaraṇa’ntiādi.
若为种子，是唯有根株处于盛茂，譬如极盛之根茎；故谓之“极盛之根茎”。此极盛者，何者所生？谓其由“行为功德”所生。其行为功德之极盛，如何称？谓“依因缘而成之功德”。又由何言之？谓“无依而成”等辞。谓无依者，乃指以行为功德为所归依、以行为功德为基础的自然形态，虽有十重不同之极盛，然基于其依止之功德能自然显现其状态，不会他异，此即所谓“缘起事理”之义。
Nanu ca yadi kiriyāguṇānamevātisayo, tadā na sijjhati ‘gotaro’ti nesa doso, no cettha jātiyātisayo, kassa carahi guṇassa go ayaṃ yo sakaṭaṃ vahati, gotaro-yaṃ yo sakaṭaṃ vahati sirañcāti, jātiyā hi niccāyekarūpāya nokkaṃsāpakaṃsayogo sambhavatīti dabbassāpi nātisayasambhavo. Tathāhi tulyappamāṇassa guṇakatova mūlato ukkaṃso dissati samānepi hi āyāme vitthāre ca paṭassa kāsikassāññovāggho bhavati māthurassāñño vāti. Dabbassāpi sātisayehi yuttatāmattena sātisayattassupaṭṭhāpitattā vuttaṃ- ‘tenevāhā’tiādi. Yadaggena kiriyāguṇānaṃ nissitānamatisayavasena nissayabhūtampi dabbaṃ kathañcidapyatisaye vattati nāma, tadagge tabbācikāpi pakati attano vacanīyatthavasena tattha vattatiyeva nāmāti ‘atiyaye vattamānato’ti pakativisesanavasena vuttaṃ, tenevāha- ‘iminā pakati visesanattañcāhā’ti. Sakatthikānaṃ pakatiattho jotanīyo hotīti sambandho.
倘若行为功德真为极盛，则“出生”不应消失，此非恶，非原因所致。又因何称为出生之极盛？于何功德显现其由？所谓“轮式载重”，如载车轮之重。出生实为恒常一体，不生灭不损坏之合，故非极盛之超出。如是，等量之功德自本处显现为极盛；且于形长、宽、厚、声、香等具足，如精油之香味浓郁。对于依止、执持十重功德相伴之合理性，故言“因此称之”。以此类推，唯因依止行为功德之见解，即使指归之事物也有所谓极盛，亦在用语规范上以“过量增加中”特指之。此“归约说明”由此显明，令读者理领其义。
Sakatthikānanti kattari chaṭṭhī sambandhavacanicchāya, sakatthikehīti attho. Hetumāha- ‘pakativisesanantī’ti. Itisaddo hetumhi, yasmā ‘atisaye vattamānato’ti, pakativisesanaṃ, tato pakatyatthabhūte-tisaye jātattā sakatthikehi yathāvuttanayena pakatyatthabhūtetisayo jotanīyo hotīti attho. Tattha nābhidheyyoti byatirekamāha, tathā ca vakkhati- ‘atisayajotakātarādayo’ti.
“依据处”者，乃为第六种缘起关系之名，意义从“缘约说明”而来。意谓此词之缘由，乃因“过度增加中”而得，盖此为归约说明之缘起者，且依“缘约”理念于规定实例中，按通常之释法，该种过度增加者与缘起缘约群及其明证相关，故言“关系相应之所在”。此语不可引申，故续言“过度增加之缘起力”等。
Atha pakativisesanatte kasmā nābhidheyyo jotanīyoccāha ‘pakatiyāyeva’ccādi. Ukkaṃso samānaguṇavisayeyeva loke diṭṭho tena sāmaññavacanepi tādithavisayeyeva kāraṇa vasena hotīti dassetumāha- ‘atisayene’ccādi. Dvinnamekassā-tisayeccādinā ‘dvibahūsukkaṃse taratamā’’ti (caṃ 4-3-45) sakkatasuttatthassādhippāyaṃ vivarati. Taraiyāti sakavohārena vuttaṃ, tesantu īyappaccayo. Evamihāvidhānaṃ sukhasānettanti sambandho.
而以归约说明其义时，为何不可进一步称为“虽属于归约，却为根本明证”？因同类功德根基之缘起，在世间通常所见乃属一般涵义之所归，故为显示其特殊载体，故言“于过盛者中”等句。以同义与不同义之过盛为例，述及为“二合一”之“重”而称，“渐间者”为类似配合。如此者，所谓通过这种方法便得以稳定。
Ayametthādhippāyo ‘yathāvuttasuttatthavasena dvinnamekassa ukkaṃsābhāvā ‘māthurā pāṭaliputtakehi sukumāratarā’ccādo tarappaccayo na hotīti eko māthuro dutiyo pāṭaliputtako imesaṃ sukumārānaṃ dvinnameko māthuro-tisayena sukumāro sukumārataro, ekamaññesaṃ dvinnamukkaṃsetathāññesaṃ dvinnamekassāti evaṃ dvinnaṃdvinnamekekassa ukkaṃse tarappaccayo bhavati, ubhayatra tvavayavāpekkhambahuvacanaṃ, tathāhi sukumārattenukkaṃsiyamānānaṃ samudāyānamavayavā māthurā bahavo pāṭaliputtakāpi nikkaṃsiyamānā tathevāvayavā bahavo honti, evaṃ māthurā pāṭali puttakehi sukumāratarā’ti tarappaccayena sijjhati. Imasmiṃ gāme aḍḍhatarā vāṇijjāccādopi kathitena ñāyena dvinnaṃdvinnamekekassa ukkaṃse tarappaccayo bhavati, bahuvacanantu katthaci avayavāpekkhanti sabbaṃ sakkate kicchena sādhenti. Iha tu tathāvidhassa suttassā vidhānā ‘‘taratamissikiyiṭṭhātisaye’’ti tarādīnamatisaye sāmaññena vidhānā sabbattha tarappaccayena sukhasādhanaṃ hotī’’ti.
此处之依凭，谓依照经中讲义，以“二合一之根基无有其一”为依据，谓“迈索罗族中较弱者”不为渐间，故谓第一弱者为迈索罗，第二为巴塔利波，若考虑其弱者之二合一，则为迈索罗之弱者渐间，弱者渐间亦是二者之一合一，故两者之间起渐间关系，且因其肢体依赖关系而得以划定。由此可知，迈索罗多于巴塔利波者及弱者更多，此由渐间关系而论。于此村中，即使谈及半强之商业，也可作为二合一根基之渐间，复数形式虽多带肢体依赖，然总能勉强适用。此处所论经文中谓“渐间关系中的三级”，由此归纳为渐间理论的全部，以得其顺利圆满之效果。
Avatthābhedenāti paṭutarāvatthāvato paṭuavatthāya bhinnattā vuttaṃ, tathāhi tamevāvatthantarayuttaṃ vattāro bhavanti aññe ‘bhavaṃsūavattho’ti. Pakārantarenapi sādhane hetumāha- ‘atisayamatte vā vidhānato’ti. Anavaṭṭhitattamāha- (‘atisayavāpi’ccādi). Pañcasvetesūti etesaṃ yathāvuttānaṃ tarādīnaṃ pañcannaṃ majjhe, rūpāni guṇavacanassa vuttiyamudāharitāni. Kiriyāvacanassa tu ‘atisayena pācakataro pācakatamo’ti. Issika iyaiṭṭhā sarādī tato (aññato) na honti bahulādhikārā.
所谓“同一性质的差别”，是指虽然针对同一主题或对象进行解释，但因文义细节的不同而产生的差异；比如这种针对该主题内部不同内容的阐说，便形成了不同的解释。此外，工具（手段）或因缘的说法中也有“过度”之语。“不反复”指即使有“过度”等词汇，也就是强调不过分。所谓“如上五者”，即在所述五种具体类型中，中间的“色”是依据属性名词加以说明的例子。至于动作的谓词说法，则表达“在过度的程度上，比喻事物更成熟或最成熟”。此处“针”与“箭”等是代表本体的类似器物，其他则不算是典型多重属性的范畴。
66. Tassa66. 彼之
Tassāti sāmaññena vuttepi vikārasambandhīyeva chaṭṭhiyanto gayhati, chaṭṭhiyantasambandhīyeva ca vikāro gayhati sambandhavasāti dassetumāha ‘yassā’ccādi. Kosakārakapāṇavisesehi kato koso. Pāṇayo sattā, osadhyophalapākantā, rukkhā pupphaphalūpagāti rukkhosadhīnaṃ lakkhaṇaṃ vadanti tallakkhaṇenettha rukkho sadhayo na gayhanti, kiñcarahi osadhisaddena latādipi gayhati, rukkhasaddena (vanappa)tayopi, vanappatayo hi phalavantā na pupphavantā. Kathaṃ gāvassa vikāre purise mayoccāha- ‘aññasmi’ntiādi. Gāvassa idaṃ gomayaṃ.
故而，“其”字在一般义理上用以示意变异之理相关的第六义元、以及与第六义元相关的变异之法，这里的“相关”是指“某…”等词的用法。至于“草本药物”特指某种如草手持之类的物品。根则指活物；草药类覆盖草本及其果实等，“树、花、果生长植株”等是树药特征的说明。此处特指树类并不涵盖药草，即使用药草名称表示攀缘植物，也不适用于树木名称（森林姊妹），因为森林中的姊妹树多结果无花。牧牛者谦称他人的疾病亦是如此，说“那是别人”的疾病等等。此处指牛，其本质为牛群。
67. Jatu67. 确实
Upapatyantaranti paccayalopato yutyantaraṃ.
所谓“依因相异”，是指因缘缺失而导致彼此之间的相续断绝。
68. Samū68. 聚合
Tīsuttaresu ca vattateti sambandho. Rājaññamanussānampi jātiyamapacce ññassappaccayānaṃ vidhānā vuttaṃ ‘gottappaccayantā’ti āha- ‘rājaññānaṃ samūho’ccādi. Ukkho usabho. Oṭṭho kharato, urabbho meso, evamiccādinā ‘ukkhānaṃ samūho’ccādi. Vākyamapadisati. Kākānaṃ samūhoti viggaho, ṇikaacittāti iminā ṇiko acittavāca keheva dissatīti ñāpeti. Apūpo piṭṭhapūpo, saṃkulanti (guḷa) missakakhajjakaviseso.
在三类不同的句子中都有此连接（sambandha）。对于国王、贵族及人类，族类相续与命相续的因缘安排，被称为“族缘相续”之说；例如“王族群体”等。牛角是指牛的角，驴角指驴，羊角指羊，诸如此类“角之群体”等，语义是如此解释的。举例“乌鸦群”与“鸟群”的差别，前者是说这些鸟是乌鸦（ṇika：鸟类之特殊名）。举例中“无法区分是有意识或无意识者”以示说明。未熟蜂窝和熟蜂窝，混合称为“蜜蜂窝”的特殊俗称。
69. Janā69. 众生
‘‘Tadassaṭṭhānamīyo cā’’ti (2-8-13) kaccāyanasuttassāya mattho ‘‘tadassaṭṭhānamiccetasmiṃ atthe chaṭṭhiyantato īyappaccayo hotī’ti. Tena madanassa ṭhānaṃ madanīyaṃ bandhanassa ṭhānaṃ bandhanīyaṃtyādikaṃ sādhenti. Idha pana tathāvidhassābhāvā kathaṃ taṃ sijjhatītyāsaṅkiya ‘madanīya’ntiādikaṃ vuttaṃ, taṃ dassetumāha- ‘madanīyādippasiddhiyā’ccādi. Sādhanakkamaṃ dassetumāha- ‘evamaññate’ccādi.
“所谓该处六处”是指《迦叶经》中的说法，其义是“对于该处的六处，在事理上第六义元有特别的相续因缘”。由此类比，所谓“情欲之所处”为缠缚之所，“缠缚之所”即粘束之所，诸如此类说法为例。此处表明尽管此类事理缺失，如何生起？于是指出“情欲之所”等说起源于“情欲等之成就”，为说明此义。关于达成业的事理，亦有“如此认为”等字句。
Ṭhānanti kāraṇaṃ. ‘‘Upamatthāyitatta’’nti (2-8-14) kaccāyanasuttassāyamattho ‘‘upamatthe āyitattappaccayo hotī’’ti tena dhūmo viya dissatīti dhūmāyitattaṃ timiramiva dissatīti timirāyitattaṃtyādikaṃ sādhentīti vuttanayameva. Tampihaccādikaṃ dvīsu sādhanakkamadassanaṃ, dhūmo viya dissatīti dassito yo kammattho sopi dhūmāyīti kattuvasena sakkā parikappetunti kattusādhanato dhūmāyitasaddā sakatthettappaccayepi dhūmo viya dissatīti atthe āyitatthappaccayepi nātthabhedo-ññatravacanicchābhedāti daṭṭhabbaṃ, bhāvattho pana tesaṃ bhāvappadhānavasena labbhati, dhūmasseva dassananti viggahe āyitattena vā.
“处”指的是原因。对此，《迦叶经》中的“比喻处有因缘”意为“在比喻所指处，存在相续因缘”。此因缘因其如同“烟”一般而显现，因此“具烟相续”之义。“烟”的特质如同黑暗，“黑暗”的特质类似于“烟”的其他说法，皆属因缘的证明。这即是相关论述。又就“脐”等两种因缘作阐述，说明“烟”作为业因能被设定为“烟”，因此“烟”的声音为业因的相续果报因。因业因相续与业果相续无不同——这属于语义辨析的细节。至于“性理”，则依其性质加以说明，故“如烟的显现”即依赖于因缘的性质。
70. Iyo70. 变为 -iyo
Aññasminti aññasmimpi atthe iyoti yojanā.
『于其他』者，谓亦于其他意义中附加『伊』之语义组合也。
74. Kathā74. 谈论
Pavāse dūragamane sādhu pavāsiko, upavāse ratyabhojane sādhu upavāsiko.
远行时持斋者为善行者，守斋时与珍馐共食者亦为善行者。
75. Pathā75. 道路
Pathe sādhu upākārakaṃ pātheyyaṃ, maggopakaraṇaṃ, sapatimhi dhana patimhi sādhu upakaraṇaṃ sāpateyyaṃ dhanaṃ.
在路途中，应善于助人为乐，包括道路上的便利设施、道路旁的辅助器物，以及住宅中用于财物保管的辅助用具，这些皆为善助者，应予修护。
77. Rāyo77. 财富
Tumantakiriyāyāti ghātetuṃ (tyādītu) mantakiriyāya. Vā saddo samuccayo, ghātetuṃ vātiādinā yojetabbo.
『Tumantakiriyāyāti』是指以密法伤害杀害他人；或是集合声响，以杀害、伤害等行为加以联结。
78. Tame78. 驯服
Itisaddena byavacchinnamatthamupadassayamaññanāpekkhaṃ sappadhānaṃ mantvādi vidhimhidamatthadvayaṃ byāpārīyaticcāha-‘ettha assa atthī’ti. Nanu ca yaṃ yassa hoti taṃ tasmimpi hoti (yaṃ yasmiṃ hoti) tassāpi taṃ hoti teneva vuccate- ‘chaṭṭhīsattamīnamaviseso’ti, tatrañña taraniddeseneva siddhe kimatthamiha chaṭṭhīsattamīnaṃ bhedenopādānaṃ karīyatīti vuccate-yatrāvayavāvayavibhāvo, tattheva chaṭṭhīsattamīnamatthassa aviseso yathā ‘rukkhesākhā rukkhassa sākhā’ti. Sassāmibhāvajaññajanakabhāvādo tu nāvassamādhārādheyyabhāvoti dvinnamevatthānamupādānanti.
以此语分开说明义理时，须坚决遵守诸规则。于词义分二解释：『这里有义』乃是适用之处。诚然，凡所存在者即在其所存在处亦显现。故言“第六十七无别”，此处即说对第六十七别之摄归，故言“部份与部份之区分”，于此，六十七义之别如『树枝属树枝属于树』般相属。所谓类比见于相似基体上者，为不二义之依止，是谓双重义处之摄纳。
Nanu ca sambhave byabhicāre ca sati visesanaṃ sātthakaṃ bhavati yathā ‘nīlamuppala’nti, nevātthittassātthi byabhicāro, tathā ca vuttaṃ- ‘na sattaṃ padattho byabhicaratī’ti, tasmā byavecchejjābhāvā niratthakamatthītivisesanantyāha- ‘padatthasse’ccādi. Sattāyaṃ abyabhicāre pīti sambandho. Kālantarā byabhicāratthamatthītivisesananti dassetumāha- ‘kāle’ccādi.
而于生起与分别（破坏）之现象中，若如“蓝色莲花”一词，若无其义则无分别，故言『蓝色莲花』，非属于分别。又言“不由生起物相破坏”，故分成无分别义与无意义的分别，是谓“关于对象”的字句等。生起中无分别乃与欢喜有关。若要示明时段之破坏及无意义，故言“于时”等。
Nanu ca suttesu kālo padhānaṃ na hoti, ‘‘tena kataṃ kītaṃ’’tyādinā hi paccayattho dassito, tathā hi kāyikaṃvācasikaṃ tyādo na kālasampaccayo, evamihāpi sattāmatte bhavitabbaṃ, atthīti tu vattamānasattāya eva pariggaho kathamavasīyate yena kālavisesanaṃ siyāti. Saccaṃ, kintu padatthassa sattābyabhicārābhāvepi atthītivisesanopādānasāmatthiyātra visiṭṭho sattā atthīti visesanattenopāttā, na sattāmattanti patīyate, sā pana visiṭṭhā sattā sampatisattā, atthi ca tassā byabhicāro sāmaññasattāyāti yujjateva visesanavisessabhāvoti maññate. Upādhīti visesanaṃ.
难道时间在根本经文中没有决定力吗？“因此所作所为”等因缘果报已被说明，肉体的、言语的、意念的放弃也不是时间所促成的。依此，众生的存在尺度也应如此而定。今所说的‘存在’者，是指对正在运行的存在的把握，为何会有时间的特殊区分呢？诚然，即使语言所指示的存在不偏离实质存在，因对意义本身特殊的执着而产生的特殊‘存在’要素却不被视作单纯的存在量。唯一在于该特殊存在是‘超越存在量’的，是有更高层次的存在状态。且其变异区别于普通存在，因而被称作附着或依凭，此即‘缘’的含义。
Na bhuñjaticcādiviyāti yathā na bhuñjatīti nañssa paṭisedhattā viruddhatthapadassa sannidhāne-tthantarassa paṭisedharūpassatthassāvagati padanibandhanassa vidhino abādhikā bhavati, tamivākyattho. Adhippāyattha māha- ‘atthivacanicchāya yo visayo tassa niyamo’ti. Kati payasambhave na pana gomā rukkhavāti yojanā, tehīti pasaṃsāpahūtehi. Kakude āvatto kakudāvatto, nindito kakudāvatto assa atthīti kakudāvattī. Kathaṃ ninditattamassiccāha-‘kakudā vatto’ccādi. Saṃsatto daṇḍo assa atthiccanena gehaṭṭhitena vijjamānenapi daṇḍena daṇḍīti nābhidhīyatīti vadati. Dabbebhidheyyeti jātisannissayagopiṇḍaassapiṇḍādisaṅkhāte dabbe-bhidheyye, bhavaṃ bhaveyyāti yadākadāci bhavanto yadi bhaveyya.
这里并非指‘未享受’等文字的字面意义，意即非指因‘未享受’而否定的语义；在不同语境中，对相反意义词的存在，与语言规则中的词汇配合关系，并无障碍。这就是此句所要指出的法义依据。‘以意义为所欲对象者，法则即属于该义’。如此，尽管奶牛不会因树木而流奶，故而说‘有距离十余由旬’，表示赞许不违的缘故。‘披肩反绕’称为‘披肩反绕’，被诽谤者反而称为‘披肩反绕’，如何说明为诽谤？‘披肩散落’表如刑杖的形象;即便住家因腹肚而被惩罚时使用的刑杖，也不被称为单纯的刑杖。‘破鼎’之类，指母体依赖的存在，及顶盖等部分，称之为‘破鼎’，即因生成而有‘在生成中之存在’。
79. Vantva79. 吐出
Paññavā ‘‘byañjane dīgharassā’’ti (1-33) rasso.
智慧者谓“轻声长音标记”（1至33为章节）为赘音之类。
80. Daṇḍā80. 杖
Dve hontīti iko īceti dve honti, ekamekaṃvāti ubhinnaṃ. Vāsaddo dve hontīti etthāpi daṭṭhabbo. Uttamīṇeva dhanā ikoti gaṇasuttaṃ vivarati ‘uttamīṇevā’tiādi. Kenettha samāsoti āha- ‘syādisyādinekatthanti samāso’ti. Uttamīṇo dhanasāmī. Asannihite atthāti gaṇasuttaṃ, asannihitetīmassa atthaṃ vivarati ‘appatte’ti. Asampatteti attho. Asannihiteti ca attho iccassa visesanaṃ. Atthanaṃ asannihite atthe āsisanaṃ attho, so assa atthīti atthiko atthī. Tadantācāti gaṇasuttaṃ, asannihitetyanuvattate, asannihitopādhikā atthantā ca ika īppaccayo bhavatītyattho. Vaṇṇantāīyevāti gaṇasuttaṃ, brahmānaṃ devānaṃ vaṇṇoti vā samāso. Hatthadantehi jātiyanti gaṇasuttaṃ.
‘二者存在’的说法，‘一’称为‘伊迦’，‘二’亦称‘二者存在’，两者相异，而又各自为一。‘障碍’为‘二者存在’，此处亦如是观察。集经中说‘唯有复数者为优胜’。解何示‘复合词’？谓‘如“是”等有多种意义者即复合词’。‘复数’是财富之主。无法接近的义解为‘在集经’，对无法接近的义项作解释称“未到”。指未到达的意思。‘未达到’即义项。‘无法接近’亦为该义解的定语。该义中‘无法接近’为‘未到’之义，故该义是‘高义严谨义’。依此集经解释，‘未到’继续为其义，未接近为定语，义项中该依附者成为必要条件，这种条件关系即‘依赖关系’。对‘名目的详细说明’，有婆罗门与天人等群体之义。象牙牙齿则称作‘族类出现’。
Jātiyanti paccayavisesanaṃ. Vaṇṇato brahmacārimhīti gaṇasuttaṃ. Brahmasaddena niyamaviseso vuccaticcāha-‘vijje’ccādi. Tasmiñcaniyamavisesacaraṇe tiṇṇaṃ brāhmaṇādīnamevādhikāro, nasuddassāti dassento āha- ‘tañce’ccādi. Tevaṇṇiko vaṇṇīti vuccatīti sambandho. Tīsu vaṇṇesu bhavo tadantogadhattā tevaṇṇikoti bhavatthe ṇiko. Vaṇṇasaddo brāhmaṇādivaṇṇavacano. Tatra brahmacārimhityanena suddo byavacchijjate.
‘族类出现’为条件特殊说法。‘依族称修行’为集经语。‘婆罗门’一词用以表示特定规则，谓“知识”等义。于此规则条件行事，即有三种婆罗门等名称之权利。‘不纯洁’之意由此显现，谓“这些等”。‘色彩者’即称‘色’代表其关系。在这三色中存在一种基础，以说明为‘色彩者’。‘色彩’字即为婆罗门等的色彩之言。‘修行之义’对此词而言可排除“不净”的事。
Athavā brahmanti nibbānaṃ tadattho ganthopi, taṃ brahmaṃ nibbānaṃ dhammaṃ vā tepiṭakaṃ caratīti brahmacārī, yati. Yatayopi hi vaṇṇīti brahmacārinoti vuccanti. Vaṇṇīliṅgīti hi vutte tiliṅgavāti attho. Vaṇṇa saddo panettha yathāvutta brahmapariyāyo. Pokkharādito deseti gaṇasuttaṃ. Deso cettha yattha(tthi pokkharādīni so). Padumagaccha pokkharaṇīnaṃ vācakassāti iminā padumāni assaṃ santīti paduminīti pokkharaṇīpi vuccatīti dasseti. Nāvā atthīti nāviko, yāgame nāvāyiko. Sukhadukkhā ī, balā bāhūrupubbā ceti ca gaṇasuttāni.
或称‘梵天’为涅槃，此为‘经卷’之义，阿含中论说‘梵行者’、『修行人』。因‘族类’一词，即谓修行者称为‘梵行’者。‘色彩文法’中亦有三性之义。而‘色彩’一词在此即为通常所说的‘佛法周遍义’。池塘及其类属为‘圣教’中用来比喻的。‘地方’指的是池塘诸物之所在。‘乙女池’谓为‘池中莲花’之属，代表常驻色彩之意，故称‘乙女池’或‘池涌’。‘船’即‘船夫’，在谷地指造船人。‘乐苦等’为功用、强弱、四季诸说，均属‘族类‘中列出。
82. Mukhā82. 从口
Ihāpi pasajjeyya madhu asmiṃ ghaṭe atthīti etthāpi payoge madhuranti rappaccayo pāpuṇeyya madhumhi abhidheyyati adhippāyo. Na gacchantīti nagā. Yajjapi ūsavāccādo pahūtādivisayāyātthitāya sambhavo, tathāpi ñusādivato paccaya(ttha)ttena vacanicchābhāvā ñusavā ghaṭoccādi na sijjhati tasmā pahūtādivisayātthitāsambhavepi taṃvato-tthassa paccaya(ttha)ttena ñusaro desoti vattu micchāyaṃ paccayo yathā siyā aññatramābhaviccevamattho veditabboti āha- ‘iti’ccādi. Kuñjavātiettha kuñjasaddo tiṇalatādyacchāditapabbatekadese vattate.
此处亦应如蜜在器中之宜，即在此亦应用「醇美」之理。此谓「蜜」之因缘，其义依存诸因缘而成。若云不成者，是谓不净水。不论何种青草似覆盖物而成为缘起，然依言语不临在故，青草及器之不净不能灭灭，因此即使青草等为因缘成立，此缘依然不能灭断，故依该缘立法说者，不应作误因，如若他解，必属不正断义，说“如是”及其类。此处「库贞伐提」者，如林鸣之声，谓稻草藤蔓所覆山野之处所鸣响。
87. Picchā87. 尾
Parehi vācāsaddā ālo vihito nindāyaṃ, neha tatheti codanamubbhāvayati ‘nindāya’miccādinā.
当有他言语音充斥而非指责者，不当认为如此，乃发起斥责非真实的不正词语“指责”等之不实含义。
88. Sīlā88. 戒
Sīlamassa atthi, kesā assa santīti viggaho. Aṇṇā niccanti niccavidhyutthaṃ gaṇasuttaṃ. Gāṇḍīrājīhi saññāyanti saññāvisayaniyamanatthaṃ gaṇasuttaṃ. Gaṇḍassa gaṇḍamigasiṅgassa ayaṃ gāṇḍī, sā assa atthīti gāṇḍīvo.
彼处有戒律，谓发之毛发，详解云：蛋恒存如恒电，属分类言说。见于迦阇罗族称为“令识”，其人理解此识无言之义，谓为“迦阇罗”之族人。
90. Sissa90. 弟子的
Samassa atthīti suvāmī,saṃ sakiyaṃ.
“萨摩”义为主宰，“桑”义为佐助。
91. Lakkhyā91. 特征
Akārādeso ca ṇasanniyogenāti iminā yattha ṇakāro tatthevāyamakārādesoti dasseti. Upādānatoti iminā nissayakaraṇameko satthiyo ñāyoti dasseti. Antassa avidhānasāmatthiyācāti iminā satipi pubbalopena payoga nipphattiyaṃ akāraṃ vidhāya tassa lopo niratthakoti dasseti. Lakkhī sirī assa atthīti lakkhaṇo.
“无形之区”及“内连结”者，借此说明此处无形状，乃指名为“无形区”之所。缘取谓此无形区即为依止者，是彼义理师所明了。谓内中无相互消灭之缘起，借此说明若无生起即无消失，是无用也。谓“象征”即为荣耀。
94. Imiyā94. 以此
Kappo yogyatā assa atthīti kappiyo, jaṭā hānabhāgo, senā assa atthīti viggaho.
“官能”及“合适性”之义，为可合适。发疾者谓为半截，军中之义则为构解。
95. Topa九十五、‘to’与‘pa’。
‘Ohāka cāge’ iti sakakārassa hādhātuno payoge toppaccayaṃ nisedhetvā‘satthā hīyate satthā hīno’ti udāharaṇaṃ dassitaṃ. Tenāha- ‘sakkateccādi. Dassetuṃ tatiyampanudāharaṇanti sambandho. Cīppaccayāvasānānanti ‘‘abhūtatabbhāve karāsabhūyoge vikārācī’’ti (4-119) vutto cīppaccayo avasāne ye santi viggaho. Jātiyavajjitānanti ‘‘tabbati jātiyo’’ti (4-113) suttena jātiyappaccayena vajjitānaṃ. Kaccāyane tu toādīnaṃ vibhatti saññattā na tato puna vibhattuppatti.
『哦哈迦布施』者，于萨咖行为的否定前提运用中，禁断其条件，是为示现『师资减少，师资衰减』的例证。故言『萨咖等等，为显现第三次例证而起联系』。所谓『长条件终止』者，如经典所说『于不应有之事中作川驴为状的变化等』（章节4-119），即指长条件终结处的释义。『无生之因』者，经文云『出生被切断』（章节4-113），表明出生之条件已被禁止。在经论中，像『乙类中』的那类词汇有明显划分，语法类别明确，不再另作分分类别产生。
96. Ito九十六、从此；由此。
Vuttiyaṃ ‘etassa ṭa eta’ iti atoiccatra etassa ṭādeso etto iccatra etaādesoti attho.
注释中所言『此者之「吒」、「此」』者，谓于『从此』之「此」字处施设「吒」之替换，于『从此』之处施设对『此』字之替换，此为其义。
97. Abhyā九十七、‘abhi’与‘ā’相接。
Nanu ca kiṃ iminā suttena, pañcamyantā ‘‘to pañcamyā’’ti (4-95) bhavissati, apañcamyantātu ‘‘ādyādīhī’’ti (4-98) netadevaṃ daṭṭhabbaṃ. ‘‘To pañcamyā’’ti (4-95) pakativisesānamaparāmāsato kutoci pañcamyantā hotu, apañcamyantā pana ‘‘ādyādīhī’’ti sutte sasaṅkhyassādisaddassa gahaṇena taṃsadisā sasaṅkhyāevopalakkhīyantītipi viññāyeyya tato apañcamyantehi abhyādīhi to na siyāti abhitoccādi na sijjhatīti ‘‘abhyādīhī’’ti suttanti daṭṭhabbaṃ.
岂非借由此经，关于第五类将会是『to pañcamyā』（章节4-95）、非第五类谓之『ādyādīhī』（章节4-98）的说明，是不可不观的。『to pañcamyā』是针对不特殊列举的类别，任由某处可为第五类；非第五类则用『ādyādīhī』，指的是经典中通过数字相似语音联系而体现的该种类别，应如此理解。至于非第五类的相似类属，不成于第五类，非成也不坏，故经文说『非第五类者称为 abhyādīhī』。
98. Ādyā九十八、以‘ā’等为首者。
Nanu ca toicceva sāmaññena suttite yatokutoci pañcamyantā vā apañcamyantā vā bahulaṃ vā tomhi iṭṭhappasiddhīti kiṃ ādyādīhīti suttenāti saccaṃ, tathāpi vibhāgena dassite vibhāgaso visesāvasāyo siyāti na dosoti. Yanti paṭhamantā tomhi yato.
岂非这里普通经中，所作每种都可为第五类或非第五类都多见，且具所喜所准，是经文的真实性；然而细分而示则有细分差别含义，非责怪。为何？皆因首称均许可之故。
100. Katthe一百、在“何义”中。
Pubbenevāti ‘‘sabbādito’’ (4-99) ccādināva. Etassāti etasaddassa, imassāti imasaddassa.
『如前所述』者，谓依『从一切等』之规则等即已说明。『此者之』者，谓『此』字之；『彼者之』者，谓『彼』字之。
101. Dhi一百零一、表示呵斥、厌恶的叹词。
Vāvidhānāti vikappena dhippaccayassa vidhānā.
『由「或」字之规定』者，谓以选择方式规定『滴』附缀词之施设也。
102. Yā102. Yā（何者、哪些）
Yatrāti vutte yatthāti uppalakkhitameva siyāti na vuttaṃ. Evamuparipi.
所谓『在某处已述及』，是指在该处所记载的内容确实存在；若未曾言及，即不成立。这是如上所述的规定。
104. Kuhiṃ104. Kuhiṃ（何处）
Hiñcanaṃ vidhīyate ‘‘hiṃ haṃ hiñcana’’nti (2-5-9) suttena. Hiñciādīnanti hiñcidācirahaciādīnaṃ.
『杀害』的行为是依《杀害经》（2-5-9）教法所制定。『杀害及其相关』者，指『杀害』、『杀害已久』等多类相关行为。
105. Sabbe105. Sabbe（一切、所有）
Etasmiṃ kāle ekadāiccādi daṭṭhabbaṃ.
于这一时期，当应观察『一次杀害』等行为。
106. Kadā106. Kadā（何时）
Kudāsaddo canaṃsaddayogeva dissati kudācananti.
『无声的叫声』，乃是指声音的集聚紧密，故呈现如无声的呼唤，即称作『无声呼唤』。
107. Ajja107. Ajja（今日）
Nimittanimittīnanti kāraṇakāriyānaṃ, samāneti sādhāraṇe. Samānameva bodheti ‘taṃyathe’ccādinā. Ettha pana mammatāḷanaṃ nimittaṃ pāṇa haraṇaṃ nimittī, tassāti anajjatanassa. Upari tyādikaṇḍe karahasaddo tu cisaddasaṃyuttova dissati karahacīti.
所谓『因』与『果』，即表示原因与结果，俗称『因缘』。而『共通』一词，在智慧的启示中包含『如此』等含意。此处的『我执的打击』为缘起的前因，『夺取生命』则是结果。『不被接受』即指拒绝接受其因果关系。此外，在后续章节中『鹳啼声』之类的声音，常与无声声响相连，故称『鹳啼声』。
110. Dhāsaṃ110. Dhāsaṃ（昨日）
Saṅkhyāvācino saddā saṅkhyāsaddena gahitāti āha- ‘atthe’ccādi. Pakāro dabbaguṇadhisayopi atthi, tattha yadi sopi gayheyya dabba guṇānaṃ liṅgasaṅkhyāhi yogā dhāppaccayanta(mpi tabbisayoyeveti) (pakāravācakaliṅgasaṅkhyāhi yogā) aliṅgamasaṅkhyañca na siyā, evañca satyabyayattamabhimatantassa na siyā, tañciṭṭhaṃ, kiriyāvisaye tu tasmiṃ gayhamāne ekadhābhuñjati dvidhābhuñjati dvidhāgacchaticcādo bhojana gamanādikiriyāya sabbathā liṅgasaṅkhyāhi yogābhāvā yathāvutta doso na siyāti pāṇinīyavuttikārena jayādiccena kiriyā visayoyevettha pakāro gahito. Tampati āha- ‘dabbe’ccādi. Kasmā panevamāhāti āha- ‘navadhādabba’miccādi. ‘‘Navadhā dabbaṃ, bahudhā guṇo’’ti vesesikānaṃ saṅketo.
关于表示数量的词，其意义是以数目词汇作为标记。他说『在此』等。这里也有表示物体特性的词，如果能与表示数量的词相结合，诸如『物品』特性通过指示数量词而体现（即有依赖关系）。若不能与数字词相合，则不行。如此一来，依个人意愿而定者，不可妄为。于此背景下，在动作范畴中，进行如一个物品吃用、两个物品吃用、两者移送等动作，均必须与数字词结合，否则不能成立。根据巴尼尼语法规则，在动作范畴中，指示词即为用来衡量行为对象的数量词。对此，他言及『物品们』等词。问何以如此称呼？答曰『多种物品，多种特性』是对各种属性的表达符号。
Tattha puthabyāpotejovāyvākāsakāladisāttamanānīti nava dabbāni. Rūpa rasa gandha phassa saṅkhyāparimāṇa puthuttasaṃyogavibhāga parattāparattabuddhisukhadukkhecchādosapayatanā ca guṇā, casaddena gurutta davattasinehasaṅkhāradhammādhammasaddā ceti catubbīsati bahudhā guṇo. Atrāpi yathāvuttakāsikāvuttiyā pañcikākārena jinindabuddhinā navadhā dabbaṃ bahudhā guṇotyatrāpi ‘‘kiriyājjhāharitabbā navadhā dabbaṃ bahudhā guṇo upadisīyati viññāyati byākhyāyate vijjatevā’’ti kiriyāvisayoyeva pakāro paṭipādito, payogadassanato byavacchejjabhāvā sabbattha kiriyeveti visesanopādānamayuttanti sambandho.
在此所谓世界、地、水、火、风、空、时、方、众生者，为九法。色、味、香、触、数、无限、纯洁、结合、分别、他方、此方、智、乐、苦、贪、嗔、痴、处、性质等诸法为性质。以声、重、轻、爱等为心所造作法，合诸法声，共计二十四种性质。这里亦用前述经论采用『种子组成』的表达及五根的书写方式，由智勇具足的圣者从九法中辨别出许多性质诸法。且言：“作用必须分别的九法合诸性质多种，分别，认识，阐释，如同存在而显现。”此即针对作用境界说明，基于经验与现象分析，阐明作用的方法，组成与作用彼此相续关联密切。
Navadhā dabbaṃ bahudhā guṇoti payogadassanato dabbaguṇavisayānampakārānaṃ gayhupagattā byavacchedayitabbānaṃ dabbaguṇavisayānampakārānaṃ bhāvā sabbasmiṃ dabbaguṇavisaye jinindabuddhinā vuttanayena kiriyā atthevāti kiriyāvisayova pakāro gayhatīti vuttikāra pañjikākārānaṃ visesanopādānamayuttanti attho.
谓九法诸性质多种，即基于经验观察，九法之性质主题所起多方面作用须分别，须观察其现象与作用起灭状态。统一于九法性质主题内，由智勇圣者称为作用实义，即作用境界的方法为此文的解释。经开示采用五根（笔画）书写方式，表达分别与认识相续依止，基于经验和现象，这说明了性质作用之意义。
Tatoyevāti yato visesanopādānamayuttaṃ tatoyeva dvīhiccādikamāheti attho. Ayametthādhippāyo ‘‘dvidhā karotīti kiriyāpayogepi pakāro dabbaguṇavisayo… dabbavisayassa guṇavisayassa vā dvidhābhāvassa karīyamānattā, natu kiriyāvisayo… dvidhābhāvassa karaṇakiriyāvisayassettha vattumanicchitattā. Tatoyeva kiriyāpakāropādāne atra dhāppaccayantappayogo na siyāti viññāpetuṃ ‘dvīhi’ccādikamāhe’’ti tenāha‘atre’ccādi.
“此即”为何？因为与分别执着相关，故从此观察，取其首二划作为标题。其中意旨谓：“行为制作所成效用以二种方式起用作用于性质主题或法主题之上，因性质主题或法主题中存在二种状态正被建立中，不以作用境界论述，因其状态所限不得论述为作用主题。”在作用示现名称上，仅限于此，因此用“此即”说法。如是以此处强调区分说明。
Dabbaguṇavisaye pakāre gayhamāne yoyaṃ doso sambhāvito parehi, taṃ dāni nirākattumāha ‘satipice’ccādi. Sabhāvato aliṅgamasaṅkhyañcāti sambandho, saṅkhyantarāpādane gamyamāne dhāppaccayo vihito pāṇiniyehi, tadāha- ‘dabbasse’ccādi saṅkhyāntarāpādanepīti pubbaṃ yā vavatthitā saṅkhyā, tato- ññaṃ saṅkhyāntaraṃ tassāpādanaṃ karaṇaṃ saṅkhyantarāpādanaṃ, tasmimpīti attho.
论九法性质主题作用方式时，有憎恨等烦恼生起于他处之现象，为否定此说，故说明“正念”等名称。由性质上其本质为不间断计数，且有数量变化所指称。基于句法规则而定，说明“九法”名称之前，作了关于数量差异法的说明。此即前面所陈述数量义的系统性定义，从而可引为状态之数量的参照。这即是意义所指。
113. Tabba113. 应当
So pakāro assāti tabbā, tasaddena pakārassa parāmaṭṭhattā tabbatītettha pakāravatīti attho vuttoti āha- ‘tasaddene’ccādi. Pakāravatīti pakāravati atthe. Muduppakāravā mudujātiyo.
此“作用”即显现作用，以其名称为顶级原则，顶端者为“作用种子”。这里所言作用与名称者相符合，故称为“作用法”。此即说明“以名称为作用法顶端”的意义，解释说：“依其名称为例”说法。作用法者意指依具体名称而成之作用法。泥土作用法为泥土作用法的类别。
115. Kati115. 几
Kiṃ saṅkhyānamparimāṇamesanti atthe ‘‘kimhā rati rīvarīvataka rittakā’’ti (4-44) suttena ratippaccayaṃ vidhāya katīti siddhattā vuttaṃ- ‘saṅkhyāparimāṇavisaye sādhitattā’ti, kati ca so saṅkhyā parimāṇavisayattā saṅkhyā ceti katisaṅkhyā, tāya.
“数量无限”所指为何义？如经文所说：“何者为射手、斑纹者、空者？”此句（4-44节）是根据依赖袭的关系而定的已被确认之教理，谓“在数量属性范围中所确立之理则能成立。”数量为何数量则问，所问为数字量之数义，即该数字量。所以取用之。
116. Bahu116. 多
Paccāsattīti sambandhimhi ekamhi dassite dviṭṭhattā sambandhassa paro sambandhī viññāyamāno parova viññāyati yuttitoti ‘sambandhatovā’ti vuttaṃ.
「相续」者，于同一关系中所示现的唯一一者，虽依两种对立呈现，但彼此相续，所说即为『以关系为缘』。
117. Sakiṃ117. 一次
Nipātanassāti sakinti nipātanassa.
「集」者为收集、汇集之意，此为「集」字义。
118. So118. 彼
Khaṇḍaṃ khaṇḍaṃ khaṇḍaso, puthu pakāro puthuso.
「块」逐块、「块状」，「全新造作」则为「新作」。
119. Abhū119. 曾是
Nanu ca abhavanannāma sabbathā anuppattiyā vā avatthantarena vā, tathā satyabhūtasaddo-nuppannamattavacanopīti kathamabhūtasaddo-vatthantare nābhūte vuttoccāha- ‘abhūtassi’ccādi. Kathamavatthāva tasaddena parāmasīyatīti ce abhūtasaddo yadyanuppannavācī siyā, tadā tasaddappa yogoyeva na siyā… tasaddenābhūtasseva gahaṇato, abhūtabhāveccādinā suttitaṃ siyā, tena tasaddappayogasāmatthiyā avatthāva tasaddena parāmasīyati, tapparāmaṭṭhañcāvatthantaramabhūta saddo apekkhate, tenāha- ‘tabbhāvetivacanā’iccādi. Bhavanaṃ bhāvo tāya avatthantare bhāvo tabbhāvo tasmiṃ. Tenāha ‘abhūtasse’ccādi. Bhāveti visayasattamī, saṃsattamī vāti āha- ‘visaye gammamāne vā’ti. Kuṇḍalattenāti kuṇḍalasabhāvena.
但凡称为无生者，或由于无生性，或因其终结，亦称实有之声而非无生之声，则如何于无生声的终结处，反作『无生已』等言？若无生声乃是尚未生起的语词，彼时该语即无此声也......使用此声者，因缘是无生，是故名为声，因适用声之缘故，则于声以外之终结处，期望无生声，故称『当生之言』等。生，即依缘生起，故于终结处有所生，故以『无生已』等称之。谓生者，为所在境界、存在相。此因终结故，有生也，故有『无生已』等言。谓生者，含有境界与次序，则谓『至境境行』。『圈为集会』之意。
120. Dissa120. 见
Dissantīti vutte payoge dissantīti ayamattho viññāyatīti āha ‘disi’ccādi, idaṃ suttaṃ vijjhaṅga paribhāsā bhavatīti seso. ‘‘Ṇovā-pacce’’tiādinā (4-1) suttena vuttesvanekavidhesu atthesu pari samantato bhāsatīti paribhāsā, vidhino paccayassa aṅgabhūtā paribhāsā vijjhaṅgaparibhāsā. Vidhiyevāti suttamidanti sambandho. Vakkhamānasuttadvayanti ‘‘aññasmiṃ sakatthe’’ti suttadvayaṃ.
谓「现见」者，于所现境之缘起见识显现，故称「见于方向」等，此语乃阿毗达摩法义终结。谓『非所以缘』所说，经由经文本诸义项周详说明，是对缘起的概念注释，即缘乃法之一部分，为法义终结。谓法规，即缘起法，借此说明。谓称两部经文为「相同结构中异二」，此谓两相互依存的经文。
125. Saṃyo125. 结合
Antarasaddo-nekatthopīhāntarāḷavācī majjhavācī gayhati, na vijjatentaramesanti antarāḷamattapaṭisedhepayojanaṃ natthīti katvāntarā ḷaṭṭhassābhāvāntarāḷaṃ natthītyupacarīyati, evañhi loke payujjate ‘anantarā ime gāmā anantarā ime pāsādā’ti antarāḷagatassa ññassa gāmassaññassa pāsādassa vābhāvā tathā byapadisīyate, tathevamihāpyantarāḷagatassaññassa byañjanassābhāvā anantarā ityuccante, athavāntarasaddo byavadhānavācī byavadhānābhāvato-nantarā iti vuccante. Antaraṃ karotīti vā khādiippaccayaṃ vidhāya antarāyati byavadhānaṃ karotīti kattari appaccayaṃ vidhāya antaro byavadhāyako natthetesanti anantarā. Yathā ‘rukkhā vanante’ttha rukkhā samuditāvekavanabyapadesaṃ labhante, tathātrāpi byañjanā samuditāvete saṃyogabyapadesagocarattaṃ paṭipajjante.
谓「中间声音」或「唯一路径」时，有强烈干扰用语，谓中音介于两边，然无真切间隔，故称无中间层。谓无中间缘，即无导致干扰的中间因缘，故称无间隔。比如说「树属林」时，树是借着林而生起的指称，亦复如是，经书针对声音中间缘所起关系，称为无间隔。故在世间广用「无分别」以指「无间隔」，即「无干扰」；或者称中间声为现象间隔不存，无中间声。谓作为中间者，是指导致断绝因缘之作用，有此因缘则生中断，否则无介入。故称无介入。犹如「树属于林」，树由林而得指称，亦当如此，音节指易生起的连结，共同参与结合所指内容的说明。
Saṃyogoti hi samudāyappadhāno niddeso byañjanātyavayavappadhāno, tasmā byañjanāti bahuvacanena saṃyogoti ekavacananiddeso ghaṭate, nanu ca vaṇṇānamuccāritappadhaṃsittā yogapajjamaṭṭhitamānānaṃ na sambhavati samudāyattanti samudāyattamayuttanti nāyuttaṃ, tathāhi uttaruttaraggāhini buddhi pubbaparībhūte byañjanāvayave samudāyarūpena saṅkappentī samudāyavohārampavattayīti.
“结合”者，实指“缘起”的因缘、条件之说明，属于标示、联结之因缘。故此，标示多以复数形式出现，“结合”则多以单数形式表示。然则，对于描绘色相之语，若仅依赖结合作用之概念，则不能称为“缘起”，亦不能谓之“因缘相联”或“连接”，盖因色相依于若干组合成分的结合而成。由此亦见，心识逐渐增长，依先前器官的成分联结而成诸表达，此即缘起之表现，因而启发理解缘起之义理，启发修习缘起的实际观照，并推演其运动运行。
Ṇānubandheti ditisaddassa saṃyogāvisayattā deccoti ‘sarānamādissā’ti visayo, uḷumpasaddassa saṃyogavisayattā oḷumpikoti etassa visayoti tattha rāghavo venateyyo meniko decco dosaggānti rūpāni. Idha tu oḷumpiko koṇḍaññoti yujjanti. Teneva ca tattha pañcikā ettha, ettha ca pañcikā tattha upanetabbāti.
“关系合连”者，是指“能见”语音中的“结合内容”，在“指示”之义。同“卵”字音中含有“结合内容”之意，称为“卵形”；此处范例中“罗诃”字示意“耳”与“鼻”结合之音；“耳”称“欧伦皮”乃“结合内容”之指示。此处“欧伦皮”即“昆达康”，以此概念指示“手指”于此处，其间“手指”应结合于彼，彼处“手指”亦应结合于此。
127. Kosa127. 库藏
Kosajjanti ettha tassa jattañca nipātanā, ajjavanti etthha ‘‘uvaṇṇassā vava sare’’ti (4-129).
此处“勾索”乃指谴责以及斥责，《詠赞之辞》中“咏曰：‘愿以色彩加持’”言辞相关。
135. Jovu135. 青春
Yakārassa dvitte jeyyo.
“破坏者”中第二义更显突出。
137. Kaṇa137. 微粒
Atisayena appo, atisayena yuvāti viggaho.
“极为”所称“水”，意谓“极为”年轻，是释义的用词。
139. Ḍesa139. 地方
Satissāti vutte satisaddo viññāyati satyantepi visesanattena vattumicchitesatyanto kathaṃ viññāyaticcāsaṅkiya ‘‘saṅkhyāya saccutīsāse’’ccādinā (4-50) satyantādīhi ḍo vihito, tasmiñca ḍetinimittenopādinne tadupādānasāmatthiyāsatyantova viññāyatīti dassetumāha- ‘ḍeti nimittopādānā’tiādi.
在“心识”所说之义中，“识”显现为识别作用，即便在呈现“真实”等特性意图阐述时，也试图以特殊方式描述其性质，例如“以数量确证真实”等表达（4-50）。因所言“真实”等本质已成既定事实，於此则予以“真实性质”之说明，故曰“以真实之标识为因”，又称“缘起之标识为因”等，以此说明其缘起缘生的义趣。
142. Adhā142. 或者
Dhātuto añño saddo adhātu tassa. Pañcikāyampana pakatipi saddoyevāti dhātutoiccādinā adhātusaddassa atthamattaṃ vuttaṃ.
这里说“色界”是“色界”的别名。五蕴中展现的名称，实际上就是色界的名称，这里用“色界”等词语来描述色界的话，已经表达了色界名词与其意义的严格对应。
Tassāti adhātuppakatiyā, adhātusaddassāti vuttaṃ hoti. Tenacāti kakārena ca, tasmāti tena kāraṇena. Pubbaggahaṇamantarenātipāṇininā ikārādesavidhāyake imasmiṃyeva suttekakārato pubbassa ikārādesavidhānatthaṃ pubbaggahaṇaṃ kataṃ, taṃ pubbassātivacanaṃ vināti attho. Sacetiādinā kathayatīti sambandho. ‘‘Byañjane dīgharassā’’ti (1-33) rasso vutto, assāti jātiniddese tu ākārassacikāro bhavatyeva, siyā etanti bahuparibbājakāti etaṃ rūpaṃ hoti. Syādyatra byavahito… kakārato pubbe syādi, na syādi kakārā paroti.
“那、这个”是说色界之名的由来。色界名称之所以如此，是因缘而生，因于是因，才有此名称。过去的承继和中间过度以及过去的行为，构成了今此言语的因缘，正因此承接以前所做的行为，才有今时之名。有如说“缀词长者”等，说明彼此之间的联系。比如说“辅音长者”（1-33节）所说的“rasso”，“assā”在出生解义中成为音素的作用。由此，此名成为多因缘依次行者之名称。若说“若在何处使用……由于因心之前存在”，则“因心”之前若存在，就没有因心。由此说明音素之因果关系。若因心存在，则因心之后的音素才出现。
Nanu ca asyāditoti ettha pasajjappaṭisedho naña kasmā gahito, na pariyudosoti āsaṅkiya pariyudāsesmiṃ gahite sati dosaṃ vattumārabhate ‘pariyudāse’iccādinā. Syāditoti syādyantato paribbājakasaddato. Paribbājakasaddohi syādyanto vākye syādyantattā, teneva vakkhati- ‘paribbājakasaddato ettha syādyuppattī’ti. Asyādismā paroti katvā bahuparibbājakasaddato na syādyuppattīti sambandho.
难道“其如是否”不成立吗？这里“难成破戒”指不存在“成”的情况，没有怀疑对“成”的理解如实，故未生怀疑之心。用“破戒”来说，意指对违犯戒律有所认知并开始计较‘破’的事情。所谓“其如是否”是依照“其……终”的关系，以行为者说，这才讲述“其如是否起”——即违犯戒律之行为是否发生了。采取“其如是否”这个说法，是为说明依据多种行为之语而非单一行为的不同，因此不存在“其不成立”的联系。
Tatocāti bahuparibbājakasaddato ca. Pasajjappaṭisedhena nañasaddena aññapadatthasamāsepi siyāva dosoti dassento āha- ‘avijjamānosyādi’ccādi.
“那又怎样”是说关于多因缘行为之语。以“难成破戒”的否定，假设若用其他词语为同一义，则成过失。于是说“无明之类”等义。
Iti moggallānapañcikāṭīkāyaṃ sāratthavilāsiniyaṃ · 如是于摩嘎剌那五书复注《义理显明》中
Catutthakaṇḍavaṇṇanā niṭṭhitā. · 第四章的解释终了。