Abhidhānappadīpikāṭīkā · Abhidhānappadīpikā复注
Namo tassa bhagavato arahato sammāsambuddhassa. · 礼敬彼世尊、阿拉汉、正自觉者。
Abhidhānappadīpikāṭīkā · 《名辞灯注》
Ganthārambha
论著之起始
Yassa ñāṇaṃ sadā ñāṇaṃ, nāññeyyā ñāṇakaṃ vinā;
彼者常有之智，非彼所无之智难能及；
Nissesaguṇayuttassa, tassa natvā mahesino.
具离去善德者，非彼能及于大贤。
Satthantarā samādāya, sāraṃ sabbadharā tathā;
承佛教法，理义周遍诸法之根本；
Kariyyate’bhidhānappa-dīpakassatthavaṇṇanā.
此为详尽解释名义义理之说。
Paṇāmādivaṇṇanā礼敬等解释
[Ka] idhāyaṃ ganthakāro paṭhamamattano paresampi sammā hitatthanipphādanatthaṃ puññasampada’mācinoti ‘‘tathāgato’’ccādinā. Tattha karuṇākaro mahākaruṇāya uppattiṭṭhānabhūto yo tathāgato bhagavā karopayātaṃ attano hatthagataṃ sukhappadaṃ sukhassa patiṭṭhānabhūtaṃ sukhakāraṇaṃ vā sukhadāyakaṃ vā padaṃ nibbānaṃ osajja cajitvā kalisambhave dukkhakāraṇabhūte bhave saṃsāre kevaladukkaraṃ sukarenāsammissaṃ accantadukkaraṃ pañcavidhapariccāgādikaṃ karaṃ karonto paratthaṃ paresamatthaṃyeva akā katavā, tamedisaṃ tathāgataṃ ahaṃ namāmi.
如是，在此著作之作者自谓，为了利益自己及他人，故贡献福德成果，称『如来』等圣号。其所述者是世尊因大慈悲而起，现身诸中，示现自身得安乐之处，乃善根、乐之因或授予安乐之行，涅槃与涅槃境地。于此末法中，此世尊放弃涅槃之寂灭，临末世生处受苦轮回，独受极苦，行五种舍离等事，为他人利益而行而非为己，若有异语，我以此世尊为礼敬。
[Kha] yañca dhammaṃ jarārujādimuttā jarārogādīhi vimuttā munikuñjarā muniseṭṭhā bhagavanto apūjayuṃ pūjitavanto, tathā uttare uttame sattānaṃ vā saṃsāramahoghapakkhandānaṃ tato uttaraṇasamatthe yahiṃ tare yasmiṃ dhammaplave ṭhitā sammāpaṭipajjanavasena ārūḷhā narānarā manussā ca devā ca tivaṭṭambunidhiṃ kilesakammavipākavaṭṭasaṅkhātehi tīhi vaṭṭehi ākulitaṃ saṃsāramahamburāsiṃ tariṃsu tiṇṇā, aghappahaṃ kilesappahānakaraṃ, saṃsāradukkhappahānakaraṃ vā taṃ dhammamapi ahaṃ namāmi.
袪除诸如老病之苦等烦恼，于老、病等诸苦中解脱的圣人，即尊崇且受敬事的圣者，在此教法中，尊者如是如此被尊敬。义人向上游离生死轮回之海，跃出彼岸，渡过生死汪洋，安住于正修正行之道，彼岸之上，众人、天仙同乘正法之舟，渡过烦恼与业果结所形成的三重轮回涡流，度彼轮回大海，断除罪业，除净烦恼，断除轮回之苦。如此法门，吾亦敬礼。
[Ga] munindorasasūnutaṃ bhagavato ure sambhavadhammadesanāya ariyabhāvappattatāya munindassa orasaputtabhāvaṃ gataṃ pattaṃ nutaṃ kilesakhepanakaṃ supuññakhettaṃ puññatthikānaṃ puññabījaviruhanaṭṭhānaṃ sukhettabhūtaṃ bhuvane loke sutaṃ vissutaṃ , sutadharaṃ vā kilesasavanābhāvena assutaṃ apāṇopi pāṇo karīyitthāti pāṇīkato, pātimokkhasaṃvaro, sova saṃvaro etassatthīti pāṇīkatasaṃvaro, taṃ pāṇīkatasaṃvaraṃ, varaṃ sīlādiguṇehi sadevakehi lokehi patthanīyaṃ. ‘‘Devāpi tassa pihayanti tādino’’ti hi vuttaṃ. Sadā sabbasmiṃ kāle guṇoghena sīlādiguṇasamūhena nirantarantaraṃ avicchinnamānasaṃ, paripuṇṇacittaṃ vā gaṇampi aṭṭhannaṃ ariyapuggalānaṃ samūhaṃ api ahaṃ namāmīti evamettha tiṇṇampi saṅkhepato atthayojanā daṭṭhabbā.
惟佛世尊，以其无比智慧教化世人，已得圣果，断除烦恼，是善地福田，具足善根，为众善种生发之所，乃至清净福境，普闻于天下，广传播于人间。凡受闻佛教者，若能守持巴提摩卡戒，行善节制，戒律庄严，即得此护持。为此众天亦护佑此法。恒时以道德庄严，善根众多，不断断续，常怀清净圆满之心，众圣人群集之聚我亦敬礼。于此简言中略述其义趣显明。
[Gha-ṅa] evaṃ puññasampadamācinitvā kimabhimataṃ sādhanīyamiccāha ‘‘pakāsissamabhidhānappadīpika’’nti. Buddhādīnamabhidhānānaṃ sarūpavasena, liṅgavasena ca paridīpanato pakāsanato ‘‘abhidhānappadīpika’’nti laddhanāmaṃ satthaṃ pakāsissaṃ antobhāvena nipphannaṃ bahibhāvena pakāsissaṃ. Antobhāvassa hi bahibhāvamapekkhitvā bhāvitamupapannaṃ. Nanu santeva pubbācariyānaṃ nāmaliṅgappakāsanānyamarakosatikaṇḍoppalinyādyabhidhānasatthāni, pāṇini byāḍivararucicandagomi ruddavāmanādivihitāni ca liṅgasatthāni, tato kimidamuccate iccāha ‘‘nāmaliṅgāni buddhabhāsitassārahāni dassayanto’’ti. Etena santesvapi pubbācariyānaṃ satthesu yasmā na tesu nāmaliṅgāni buddhavacanānurūpāni honti , tasmā tadanurūpāni nāmaliṅgāni dassayanto abhidhānasatthaṃ pakāsissāmīti etamatthaṃ dīpeti. Namyate abhidhīyate attho anenāti nāmaṃ, saddasatthe namudhātuvasena. Liṅgayate ‘‘itthiyamato āpaccayo’’tyādinā vibhajjateti, itthādayo vānena liṅgīyante byañjīyanteti liṅgaṃ, itthipumanapuṃsakaṃ. Kimetassa abhidhānasatthassa karaṇe payojananti pucchāyaṃ yasmiṃ sati taṃ sotāro sotumussahanti, taṃ dassetumāha ‘‘nāmaliṅgesvi’’ccādi. Yato buddhavacane paṭuno bhāvo pāṭavaṃ, tadeva attho payojanaṃ, taṃ icchantīti pāṭavatthino, tesaṃ pāṭavatthīnaṃ sotūnaṃ nāmaliṅgesu kosallaṃ kusalatā chekabhāvo buddhavacane mahabbalaṃ atthassa nicchayakāraṇaṃ hoti, ato tasmā kāraṇā buddhabhāsitassārahāni nāmaliṅgāni dassayanto abhidhānappadīpikaṃ satthaṃ pakāsissanti sambandho.
如此积习福德之功，其功所依为何？名为“释义灯典”，缘于佛及诸圣师之释义，通明其义，故称此书为“灯典”。此中本体如实释明，各义兼顾显现。诸先师名释，乃辞义要旨所依，如巴尼尼、比亚迪瓦等印度辞法大师所定，皆从本体区辨。然此辞释名非随意，乃佛言旨，故名为“释义灯典”，即彰显佛教义理之辞典。经种发问，故称“释义灯典”之义。梵语中“名”即言义，“性”谓属性，二者并论为“辞义”。再者，“属性”分为“女性”、“男性”等类，乃依其意，用以辅佐知义者，令读者易解佛意。故此书综摄诸“大义名相”，目的是使听者能深解佛法，于名义上得明了，愈发精进学习，故尊崇此经典。
[Ca] idāni satthalahubhāvatthamāha ‘‘bhiyyo’’ccādi. Bhiyyo bāhullena rūpantarā rūpabhedena itthipaccayapumbhāvādikāriyakatena thīpunnapuṃsakaṃ ñeyyaṃ, so ca nāmānaṃ nāmavisesanassa, nāmaparāmasisabbanāmasaddassa ca ñeyyo pakārantarābhāvā. Tatra nāmānaṃ rūpabhedo yathā – churikā satya’siputti . Asi khaggo ca sāyako . Pānīyaṃ salilaṃ dakanti . Nāmavisesanassa yathā – nisītho majjhimā rattīti . Nāmaparāmasisabbanāmasaddassa yathā – ākaṅkhā ruci vuttā sā, tvadhikā lālasā dvisūti . Sāhacariyena niyataliṅgenāvippayogato thīpunnapuṃsakaṃ ñeyyaṃ. Katthacīti yatra rūpabhedo natthi, taṃ yathā – marīci migataṇhikā . Raṃsimā bhākaro bhānu . Āpo payo jalaṃ vāri . Marījhādayo hyabhinnarūpattā liṅgantarepi sambhāviyantehi niyataliṅgehi migataṇhikābhākarajalādisaddehi sāhacariyena taṃliṅge nicchīyante. Āhaccavidhānena itthipumanapuṃsakānaṃ visesetvā kathanena thīpunnapuṃsakaṃ ñeyyaṃ. Kvacīti yatra na rūpabhedo liṅganiṇṇayassa nimittaṃ, na ca sāhacariyaṃ liṅgabhedobhimato, nekameva vā liṅgamicchate, taṃ yathā – vallarī mañjarī nārī . Viṭapo viṭabhītthiyaṃ . Bhītitthī bhayamuttāso . Vajiraṃ punnapuṃsakeccādi .
今说师教得利时，谓“复增”，意谓谓因外形变化甚多，取男女之条件为区分，属意名之特，及诸谓名及其综义，皆以缺未有差别为收藏之理。其间形相之异，例如“刀”、“刀刃”等，“刀刃”、鸟、箭等都属于“刀”的形相。又名义性状例，如“坐中”、“中央”、“夜间”等皆为名之差异。再有综义如“希望”、“味道”等，与说话内容相关。若无差别，如“胡椒”、“牦牛皮”等，或因语言习惯而不殊分类。此所谓以男女或形相为分类，是为助学之用。又若无形相差异，即不依赖形相区分，或全非属形相差别，例如“藤蔓”、“猫爪花”等，“猫爪花”乃音似词，与形相不相关。
[Cha] idāni rūpabhedoti liṅganiṇṇayassa paṭipattihetuko yo bhinnaliṅgānaṃ dvando, takkaraṇapaṭisedhena abhinnaliṅgānameva dvando katoti paribhāsitumupakkamate ‘‘abhinnaliṅgina’’miccādi. Abhinnaliṅgīnaṃyeva nāmānaṃ dvando kato, na bhinnaliṅgīnaṃ, yathā – vimutyasaṅkhatadhātu, suddhinibbutiyo siyunti . Na kevalaṃ dvandoyeva, atha kho ekasesopyabhinnaliṅgānaṃyeva kato, yathā – naggo digambarāvatthā. Sabbadharakate pana ‘‘jīmūtā meghapabbatā’’ iccudāhaṭaṃ. Nanu ca bhinnaliṅgānampi ekaseso kato, yathā – mātā pitā tu pitaro, puttā tu puttadhītaro . Sasurā sassu sasurā, bhātubhagini bhātaroti . Ettha hi mātā ca pitā ca pitaro, putto ca dhītā ca puttā, sassu ca sasuro ca sasurā, bhātā ca bhaginī ca bhātaroti bhinnaliṅgānampi ekaseso dassitoti. Ṭhānantare tesaṃ bhinnaliṅgatāya dassitattā na doso. Tāto tu janako pitā . Ammā’mbā jananī mātā . Apaccaṃ puttotrajo suto . Nāriyaṃ duhitā dhītā . Jāyāpatīnaṃ jananī, sassu vuttātha tappitā. Sasuroti iccādikañhi tesaṃ ṭhānantaranti. Tathā ettha kamaṃ vinā bhinnaliṅgānaṃ gaṇanapāṭho viya saṅkaropi na kato. Tatra hi saggadisādayo atthā yathākkamaṃ taṃsambandhā ca sakkavidisādayo atthā sakasakasambandhasahitā yathābhidhānaṃ sarūpapaṭipatyamatthabhidheyyā, tathā tappariyāyasambandhāni ca yāni nāmāni, tāni sabbāni tadabhidhānāvasare abhidheyyānīti sukhenekatreva sakalanāmapaṭipatti sarūpapaṭipatti ca yathā siyāticcetadatthaṃ kamo abhyupagamyate, tathā ca satyāvassaṃ saggādipariyāye divasaddādayo, harādyavasare kumārādayo abhidheyyā iti kamānurodhena liṅgasaṅkaro pariharitumasakkuṇeyyo, yathāvuttantu kamaṃ vinā neha saṅkaro kato, iti pariyāyena itthippakaraṇādikkamena yathāsambhavamabhidhānato, taṃ yathā – īti tvitthī ajaññañca, upasaggo upaddavoti . Atra hi ye tiliṅgā, te tiliṅgāvasare eva nibaddhā, na gaṇanapāṭhā viya uccāraṇavasena, evaṃ sabbatra yathāsambhavaṃ nīyate. Vuttañca –
今说所谓形相差别之理论，乃是识别男女等别的方法。男女不同者为异性，非男女通称为同性。譬如“自由成就界”、“净涅槃”，此为同性对立。又一说有时男女同属一类，如“裸体”、“披衣”等。各地言语所称不一，如“大麻树”、“云山”亦是同性。然男女不同者，亦有部分归一归属，如“母”、“父”系父母不同，儿女之间亦有不同称谓，婆婆与姥姥亦互有分属。立场不同，称谓亦异。自然之理，母者生育者；父者生者；儿女之称，乃依血缘，而男女有别，故有多个名。其它关系如天界、诸天间关系，依用途，故不同名称。为免混淆，言别称时须明确其因。故此分类既非混杂，也非绝对，乃依上下文文理相互资益。依习俗规定，诸词在其时节音韵呼应，故男女称谓合规范运用。且云：“别说形相差别为对立，非一对一，非杂乱难原则”。
‘‘Bhedākhyānāya na dvando, nekaseso na saṅkaro;
“谓区别所名者无二，对立不生，或不杂糅。”
Katotra bhinnaliṅgāna-mavuttānaṃ kamaṃ vinā’’ti .
所谓“断除各种相标（标记）所系之业”，是指没有依赖这些分别境界的行为。
Idāni liṅgavācakānaṃ ṭhānavasenatthesu gamanaṃ dassetumāha ‘‘liṅgavācake’’ccādi. Gāthāpādantamajjhaṭṭhā gāthānaṃ pādānañca antamajjhaṭṭhā liṅgavācakā anekatthaliṅgavācakāni ñāṇadassanādīni liṅgāni pubbamatthaṃ vācakavasena yanti gacchanti. Apare gāthāpādānamādiṭṭhā liṅgavācakā paramatthaṃ yanti gacchanti. Taṃ yathā –
现在为表明作为相标发语者在句法位置上的用法，称为“相标发语者”等。韵文的行尾、中间及韵文行脚与行中各自的位置，依其不同，作为多义的相标词或相标发语者参与知识和觉见的表达。某些韵文行尾等处的相标发语者则指向句子的真正意义。比如说——
Phale vipassanādibba-cakkhusabbaññutāsu ca;
果实、内观等天眼通的所有事物之总称，
Paccavekkhaṇañāṇamhi, magge ca ñāṇadassanaṃ.
在回顾智慧及修道正见中，见知的得受。
Ṇādo saddhācīvarādi-hetvādhāresu paccayo;
声响是信心及戒律等的因缘和基底；
Kīḷādibbavihārādo, vihāro sugatālaye .
戏耍和神通般的欢娱是住处，即如来净土般的安住。
Khagge kurūre nettiṃso, parasmiñcātra tīsvamu;
鹳类鸟较粗野的有三种，此外此处共有三种。
Kusale sukataṃ suṭṭhu-kate ca sukato tisu .
善法、恶法以及正当善行，皆属于这三类。
Samayo samavāye ca, samūhe kāraṇe khaṇe;
时间、集众、团体、缘起、该时，
Paṭivedhe siyā kāle, pahāne lābhadiṭṭhisu .
本质现前、放弃、获得与见闻这几种。
Kantāro vanaduggesu .
荆棘、丛林与森林恶地。
Ettha ca –
这里又有——
Yebhuyyatābyāmissesu, visaṃyoge ca kevalaṃ;
于众多过错与分别聚合中，仅此一义；
Daḷhatthenatireke cā-navasesamhi taṃ tisu .
在固执的意思理解中，三者全皆不具此义。
Samādhismiṃ pumekaggo-nākule vāccaliṅgiko .
于定中，既非单一故，亦非混乱，应视为语义标记。
Jaḷe thūlo mahatyapi ccādīsu
在水中，虽大且甚，亦属诸标记中。
Gāthāmajjhaṭṭhānaṃ , pādantamajjhaṭṭhānañca liṅgavācakānaṃ pubbaparatthesvapi gamanabhāvato ‘‘pubbaṃ yantī’’ti idaṃ yebhuyyavasena vuttanti daṭṭhabbaṃ. Atha vā gāthānaṃ majjhantaṭṭhā pubbaṃ yanti, gāthāmajjhaṭṭhā, pādantamajjhaṭṭhā ca pubbāparañca yantīti yathālābhayojanā daṭṭhabbā.
诗句的中央所在、句末所在两处为语义标记，且此标记因上下义相继而有前进之意，此所谓『前进也』，依此约定云云，须当了解。又或诗句中间所在即为前进，故诗句中央所在、句末所在及其上下皆为前进者，此依诸法因缘得见。
[Ja] idāni visesavidhimhi satthalahubhāvatthaṃ paribhāsate ‘‘pumitthiya’’miccādi. Pumitthiyaṃ ‘‘dvīsū’’ti padaṃ ñeyyaṃ, yathā – asani dvīsu . Sabbaliṅge liṅgattaye ‘‘tīsū’’ti padaṃ ñeyyaṃ, yathā – sattannaṃ pūraṇe seṭṭhe’tisante sattamo tisu . Ettha ca nisiddhaliṅganāmaṃ pārisesato ‘‘sesaliṅga’’nti ñeyyaṃ , yathā – vassa saṃvaccharā nitthīti . Atra cekaliṅganisedhabyākhyānena liṅgadvayavidhānanti .
[此处]今于诸特别规定中，为使释师谨守义理，说明‘错误取’为‘两病’之词，应知其为‘两’，如‘雷电二’。所有标记中，标记种类谓‘三’者，应知如‘满七日最佳之第八’等三。于此禁止标记名，因其外延得‘剩余标记’名，如‘雨季’之终结等。此处有针对禁止标记之释意，乃为说明标记的二重成法也。
Ganthalāhavaṃ vidhāyedāni paṭipattilāhavatthamāha ‘‘abhidhānantarārambhe’’iccādi. Abhidhānantarassa aññassa abhidhānassa ārambhe sati, tu anto yassa abhidhānassa, atha ādi yassa abhidhānassāti idaṃ abhidhānadvayañca ñeyyaṃ. Tvantamathādikaṃ nāmādipadaṃ pubbena na sambajjhateti bhāvo. Tatra nāmapadaṃ yathā – jino sakko tu siddhattho . Kesavo cakkapāṇyatha . Mahissaro sivo sūlī . Liṅgapadaṃ yathā – pume tu paṇhi pāsaṇi . Pume tūtu rajo pupphaṃ . Sā tirokaraṇīpyatha . Punnapuṃsakamullocaṃ . Atthapadaṃ yathā – udare tu tathā pācā’nalasmiṃ gahaṇītthiyaṃ . Paṇīto tīsu madhure, uttame vihitepyatha. Añjase visikhāyañca, pantiyaṃ vīthi nāriyaṃ . Athasaddena catra anantariyatthena sakapariyāyopalakkhaṇato atho saddādīsu ca na pubbena sambajjhate. Pāṇako cāpyatho uccāliṅgo lomasapāṇakoti .
此处引述修行欲望法门的分类说法曰『始于辞典进展』等。所谓辞典进展，有的发生在其他辞典之前，有的发生于辞典之后，再次则发生于辞典之始。这二者辞典的区别应当了知。此前有说法，名词不由前生而生。具体言辞如：『如尊者』『萨咖』『悉达多』，『拘瑟』『转轮王』；『摩诃师』『湿婆』『矛戟』。染污词如『男子』『鹰』『镣链』；『男子』『灰烬』『花朵』，『蔽天者』『反复出现者』。意义如『腹部』『浓密』『火焰』『府邸』『善巧』。病痛如『针尖』『箭』，路途如『街巷』『道路』『妇人』。接着论辞音，以诸间接意义和音义轮转辨别，或以辞音等亦不由前生而生。有云『手臂』『高标记』『毛发』等。
[Jha] idāni buddhavacanānamanurūpānampi pacurappayogānameva kesañci gahaṇaṃ attano satthantarāpasayhatāvasena ahaṃkārapubbikābhāvañca dassetumāha ‘‘bhiyyo payoga’’miccādi. Sogate sugatassa vacanabhūte āgame piṭakattaye, tañhi āgacchanti tividhasampattiyo etenāti āgamoti vuccati. Tasmiṃ bhiyyo payogaṃ bāhullena payujjateti payogo, taṃ āgamma gahetvā kvaci araññavaggādīsu nighaṇṭuyuttiñca nighaṇṭunāmake satthe āgataṃ buddhavacanānurūpaṃ yuttiñca ānīya ānetvā nāmaliṅgaṃ kathīyati antobhāvena nipphannaṃ bahibhāvena pakāsīyate. Āvibhāvattameva hi jaññattaṃ santakāriyakārino. Āsīsāyaṃ vā avassambhāvinopi vacanassa vattamānatthavatticchāya vattamānattaṃ, tathā hi loke avassambhāvino siddhimabhisandhāya bhāvinamappattaṃ vattamānattena vā atītattena vā vattumicchati, taṃ yathā – ‘‘idaṃ mamamapāpaye’’ti koci kenacābhihito santo avassaṃ taṃ bhavissatīti maññamāno pāpiyamānaṃ pattaṃ vā vattumicchati , tatoyeva ‘‘āsīsāyaṃ bhūtamiva ce’’ti tadatidesavacanaṃ paccākhyāyate.
现在又因佛陀教言的相合，称为精进用法，或因其承袭老师的教法，显现前生存在的自我偏见，称为『更勤奋的用法』等。依如来教法的经典部，有三种功德故称『经典』。其中精进用法倍增，取此用法时，有时至林野部族或名为辞典者所处，传来与佛教教言相符的词句，并讲述名称及标记，内在显现而隐伏，外在表明。正是此处生灭因缘的理解者。无论愿求福祉或有求解脱之言，因言辞含义差异，执着意念迥异，世人也常误以为福祉存在，如『这真是我的罪业』，某人自以为已臻无上安乐，实则罪恶所感，因而误以为现法成立，又如他处言说『这种祝福曾如存在』等，引为反证。
Paṇāmādivaṇṇanā niṭṭhitā. · 礼敬等解释完毕。