1. Dosāvabodha paṭhamapariccheda · 1. Dosāvabodha paṭhamapariccheda
Namo tassa bhagavato arahato sammāsambuddhassa. · 礼敬彼世尊、阿拉汉、正自觉者。
Subodhālaṅkāraṭīkā · 《善觉庄严复注》
Ganthārambhakathā
经论起首偈
Yo pādanīrajavarodararādhitena ,
以足止、根障、漏等相庄严，
Lokattayena’vikalena nirākulena;
世间上不动摇、不纷乱，
Viññāpayī nirupameyyatamattano taṃ,
彻见无比自身真如，
Vande munindamabhivandiya vandanīyaṃ.
恭敬礼敬且当礼者圣人，
Patto sapattavijayo jayabodhimūle,
已获胜利、得成正觉之根本，
Saddhammarājapadaviṃ yadanuggahena;
依止于正法王位，
Sattāpasatta vipulāmalasagguṇassa,
众生广大、清净、具足善德，
Saddhammasāraratanassa namatthu tassa.
当为此正法珍宝顶礼。
Yo bhājanattamabhisambhuṇi sagguṇassa,
若有人依奉这具足善德的正法，
Tassāpi dhammaratanassa mahārahassa;
那宏大的正法宝也为其所培育；
Sambhāvitaṃ sasirasāhitasannatehi,
与诸具足的僧侣及庄严之众同共培植生长，
Sambhāvayāmi sirasā gaṇamuttamaṃ taṃ.
我用头部极力隆起那最上等的群体。
Ye’nantatantaratanākaramanthanena,
那些经过无止境、无间断的搅动和翻腾，
Manthā’calollasitañāṇavarena laddhā;
通过不断冲击波涛般涨落的智慧而获得；
Sārā matāti sukhitā sukhayanti caññe,
那些智慧纯粹的人因而安乐且令他人安乐，
Te me jayanti guravo guravo guṇehi.
他们以德行胜过我，尊贵且尊贵。
1. Dosāvabodha paṭhamapariccheda1. 过失觉知 第一章
Ratanattayappaṇāmavaṇṇanā三宝礼敬句之解释
§1
1.
Munindavadanambhoja-gabbhasambhavasundarī;
像是圣人之面容、如莲花般的腹部出生的美丽女子；
Saraṇaṃ pāṇinaṃ vāṇī, mayhaṃ pīṇayataṃ manaṃ.
护持众生的依止，令我内心不受伤害。
§1
1. Athāyaṃ ganthakāro ganthārambhe pubbapayogānubandhasabhāvasiddhikaviguṇopetānaṃ yatipotānaṃ tadupāyantaraviratā kamantarāpetaparakkamasambhavenādhigatabyasanasatamupalabbha dayāsañjātarasarasahadayatāya tadupāyabhūtaṃ bandhalakkhaṇaṃ viracayitukāmobhimatasiddhinimittamattanodhigatasaddhammadevatānussaraṇaṃ tāva dassetumāha ‘‘muninde’’ccādi. Nanu ‘‘bandhalakkhaṇaṃ viracayitukāmo’’ti vuttaṃ, kimettha lakkhaṇakaraṇena adiṭṭhalakkhaṇāpi dissanti bandhantāti? Saccaṃ, tathāpi te ghuṇakkharappakāsā tabbidūnaṃ payogānusārino vā siyuṃ, pubbe katasatthaparicayā vā siyunti viññeyyaṃ. Vāṇī mayhaṃ manaṃ pīṇayatanti sambandho. Vāṇīti vā sarassatyaparanāmadheyyā kāci devatā, sā sabbāvadātā yathicchitatthasādhanapuṇḍarīkagabbhe nisīdatīti lokavādo. Vāṇīti pana paccuhavirahenābhimatasiddhinibandhanekatāṇo sammāsambuddhabhāsito saddhammo, tatoyevāyaṃ devatā ruppate. Tattha sarassatiyā yathā’sattā jātāya manosampīṇananti loko, saddhammadevatāya tu manopīṇanaṃ, tassā sabbavajjarahitāyaccantanimmalāya nirantaratthanekatāṇappavattiyā manaso sampīṇanaṃ. Tena ca passaddhi, tāya pana sukhaṃ, tenāpi samādhi, samādhisambhavena yathābhūtāvabodhasambhavato vicittānekasaddatthavisesā paṭibhantyanāyāsena, tato ca yathicchitasiddhinipphattīti vaṅkavuttiyā tappasādamāsīsati.
一、在此，作书者于编撰起始，断绝先前用例与结连性之属性，否定其功用，欲以穷理由强力阻止，因而得到了困顿之果。由于怜悯心与生动清晰的内心感知，此因缘所生的联系特征，乃作者心所欲现的成就之因，基于此而得恒常的如法正法护持者之依凭，欲以示现，故称『尊者』等。然既言『欲成联系特征』，若此造相者，仅因在先所见之相而依止，则何以作联系？其确实，诸善特质如同锋利宝剑，必依前因使用方能显现，如先前多次熟悉掌握，故此可知。言语令我内心受损者，其关联即在于此。言语者，有称为清净、真实、可依的某天神，即清凉荷花胎中所住者，此乃世间流说。然言“言语”者，乃断绝内在执着成就所禁绝的专一合成，由正觉者亲说之正法所成之神，正是此天神。由此如众生因出生而全心体护相似，致使内心纯净无损，恒常且有多样相之不断凝和。由此始得安宁；由此生乐；依此而得禅定；禅定之生则如实了达，由多义成不同意趣而易于显现。于此，即达成心所欲成之成就，违背圆满诠释之讹谬者反倒招致非难。
Kiṃvisiṭṭhoccāha ‘‘muninde’’ccādi. Ubho loke munāti jānātīti muni, indati paramissariyaṃ pavatteti sabbatthāti indo, muni ca so indo ca, munīnaṃ indoti vā munindo, sammāsambuddho. Tatoyaṃ tassa nimittakasaññā. Vijjamānesupi pariyāyasaddesvaññesu kavikāmitassatthassekantavācakatteno’ cityasamposakoyaṃ munindasaddo, tathā hi yo ubhayalokajānanena munīnaṃ paramissariyapuggalānampi paramissariyaṃ vatteti, so paraṃ pīṇeti hetubhāvena’tre’tyu’citameva, tathā padantarānampi ocityaṃ poseti. Tathā hi tādisassa vadanāravindodare sambhavā sundarī, tatoyeva paṭisaraṇaṃ, tasmā ca mano pīṇetīti. Tassa vadanaṃ, tamiva munindavadanaṃ, ambhojaṃ. Tameva vā lakkhisaṃyogitādisadhammena’mbhojaṃ, padumaṃ. Tassa gabbho. Tattha sambhavena pavattiyā, uppattiyā vā sundarī niravajjā devatā. Vācā pana dosalesenāpa’samphuṭṭhāva niravajjā, tathā ca vakkhati ‘‘guṇālaṅkārasaṃyuttā’’ iccādi. Tatovāyaṃ saraṇaṃ pāṇinaṃ sattānaṃ paṭibhānādiguṇavisesāvahattamattena paṭisaraṇabhūtā devatā. Vācā pana sabbupaddavanivāraṇena sabbahitasukhasampadāsampādanenaccantapaṭisaraṇabhūtā. Sabhāvanapuṃsakattā cettha na liṅgaparivattanaṃ. Mayhanti ekavacanenattano nirabhimānata’māneti sajjanamācāraṃ. Abhinnapadasileso cāyaṃ, sabbatthevāvīkatasaddappayogato. Sileso cāyaṃ vaṅkavuttiyā sabbattha siriṃ poseti. Tathā ca vakkhati ‘‘vaṅkavuttīsu poseti, sileso tu siriṃ para’’nti . Ayamettha saṅkhepena nayena atthavaṇṇanā. Vitthāranayena pana nānappakārenattho saṃvaṇṇetuṃ sakkā. Tathā sati ganthagāravopi siyāti pakāroyamevabbhupagato.
何以高声呼曰『尊者』等？这里“尊者”即意谓两界皆识之贤者；“印”示极致光明遍照一切，即天神；“尊者”与“天神”二者兼备，乃尊者中之天神，也是正觉者。此乃其象征执见。于各种语言释义之中，诗人以巧妙言辞彰显此“尊者”称谓。如此彼为两界众生皆称为诸尊者中极尊贵者，兼备端正严谨，此故此称谓虽不合时宜，仍为适切；同理文字面亦藏有深义。因言辞之故，彼得以育成甚美形象，形成护卫，其心因而受损。此语，为尊者之语，意为莲花。此莲花因与“护卫”二字之不善结合而产不纯，故此莲花为胎。由此诞生后即为无瑕天神。语者因断尽恶根而纯净，谓之“具美德装饰”者。由此，则护持众生依止具现无量优异特质之天神。言语之故，彼恒常以断绝诸不善为缘，得证一切利益与快乐，具足安静之依止。此处不以改变句末声调为意。语义于此乃简明重要示导，详释仍然可能。由此，作书者自然生护持心法，成就善业。此处乃略述而已，详记于多处。此处作书者因言谓『曲解语句，显扬华丽』而遭批判。
§1
1. Suparisuddhabuddhigocaraparamavicittaganthakārakoyamācariya- saṅgharakkhitamahāsāmipādo sapiṭakattayasabbasatthapārāvataraṇena sañjātānappakapītisukhamanubhavaṃ paṭipattipaṭivedhasāsanadvayassa pariyattimūlakattā yena kenaci pariyāyena tassā pariyattiyā atthāvabodhena ‘‘appeva nāma sādhujanaṃ paritoseyya’’miti tadadhigamopāyabhūtamidaṃ pakaraṇamārabhanto ganthārambhe iṭṭhadevatāya paṇāmakaraṇaṃ satācārānurakkhaṇatthaṃ , visesato abhimataganthassānantarāyena parisamattiyā ca kāraṇamiti iṭṭhadevatānussaraṇaṃ, ganthantarārambhapaṭikkhepakajanapaṭibāhanapubbakāni abhidhānābhidheyyakaraṇappakārapayojanāni ca dassento ‘‘munindavadanambhoja…pe… parissamo’’ti gāthattayamāha. Ettha paṭhamagāthāya iṭṭhadevatāsaṅkhātaratanattayappaṇāmo dassito, dutiyagāthāya ārambhapaṭikkhepakajanā nisedhitā, tatiyagāthāya abhidhānādikaṃ dassitaṃ. Tathā hi lokuttaradhammanissitapariyattisaṅkhātasabbaññubhāratiyā manosampīṇanāsīsanāpadesena attano nissesadhammaratane pasādo pakāsito. So pana dhammappasādo tadavinābhāvato buddhasaṅghesupi siddhoti ratanattayavisayaṃ paṇāmaṃ vaṅkavuttiyā dasseti. So hi atthato paṇāmakriyābhinipphādikā kusalacetanā. Ettha phalaṃ heṭṭhā vuttameva.
一、此作书者智慧清明，心念明辨，具足善友相伴与僧团保护，保护三藏全体教义，能以圆通善巧法门，根本上确立行持，得欢喜与安乐的内在体验；以经义深广清晰的注释本末梳理方式，善巧地揭示此法宝藏，从而能以意趣及解义之变换，令善知识恰到好处而通达，因循此方般护诸善知识，防止退失。此作书之始，为表达对所喜欢之神祇的供养意愿，并护持善行之教法，出于守护本书同时避免妨害，故引述“尊者莲花面”、“慎重”等诗句。首句呈现了寓所喜之神众之推崇辞，次句劝止妨碍者，末句详述辞义。此等条理分明，体现超世间法之教义，因其内容谨慎指引众生内心安住。于此法宝处，注释作家以庄严依止法鼓作为心灵宁静之资本，出于深信，显示出如珠宝光耀般的价值。若无如法珍宝，其传承亦不能坚固；护持诸善法，即展现贤圣智慧之本意。其护持闲谛之意在于启示善知识、劝化众生，形成善意资粮。此虽简化介绍，详说则适合于循序展开。
Puna santesu rāmasammādyalaṅkāresu piṭṭhapisanaṃ viya hotīdaṃ alaṅkārakaraṇanti vadantā viruddhavādino rāmasammādīnamatthibhāvaṃ ubbhāvetvā te suddhamāgadhikā na vaḷañjentīti iminā paṭisiddhā. Nirākaraṇaphalañhi ganthassa niddosabhāvova. Apica saddālaṅkāraatthālaṅkāradīpakena alaṅkārasaddena ganthasarīrasaṅkhātasaññino saññāsaṅkhātaabhidhānañca alaṅkārasaddassa saddālaṅkārādyabhidheyyañca suddhamāgadhikattaṃ vatvā alaṅkārasaddassa visesanabhūtaanurūpasaddopādānena buddhavacanassa upayogattaṃ māgadhikavohārena bhavatīti gamyamānattā karaṇappakārañca alaṅkāraganthappavattiyā atthālaṅkārādinissitattā iminā alaṅkārasaddeneva alaṅkārasaṅkharaṇasaṅkhātappayojanañca dasseti.
复次，于和乐与正慎莹洁的装饰物，如洁净丝绸般美好工艺品，谓之装饰造作。对此，若有异议者，誓与摩揭陀之正法不相违背，故此结论为证实无争。藐视否认这一点，只会令此书清净性质化为污秽。说辞的装饰性与其意义的装饰光明相辅相成，且此装饰之辞名称，虽以装饰词表现，实为称谓，也是具名。承此装饰辞之多样衍生与修饰，用迦毗罗卫方言《摩揭陀文》诵说佛语，更适合此装饰之辞作为慧语，以方便文义。由此可知装饰辞不仅为装饰品之名，且与称谓及用法息息相关，彰显佛言运用之严谨细致，兼顾言辞表现美感。此处即着眼于造作方式、用辞价值与装饰辞之语义特征。
Satthappayojanānaṃ sādhyasādhanalakkhaṇo sambandho pana sambandhassa nissayabhūtasatthappayojanānaṃ dassaneneva tannissitattā sayampi vutto hoti. Vuttaṃ hi–
师者利益有无障碍之特征，且其所利益皆基于与所依师者相关者。此属因缘所成，益意明确。故此亦有说法指出此义。说法言──
‘‘Satthaṃ payojanañceva, ubho sambandhanissayā;
『利益』与『目的』二者皆为关系的依凭所在。
Vuttā taṃvuttiyāyeva, vutto tannissitopi so’’ti.
此二者皆已由教说阐明，且与彼说语相依相成。
Tassattho– sambandhanissayā sambandhassa ādhārabhūtā satthaṃ, payojanañca ubho vuttā, taṃvuttiyāyeva tesaṃ ubhinnaṃ kathaneneva tannissito te nissāya pavatto sopi sambandho vutto bhavatīti.
关系之义，因依关系而得；而利益与目的二者已由教说说明，故谓教说为依凭，且关系亦由彼教说而起，此即谓所谓关系。
Ettha abhidhānakathanaṃ vohārasukhatthaṃ, abhidheyyādikathanaṃ pana tehi yuttānaṃyeva ganthānaṃ subuddhipubbakādīnaṃ upādeyyattañca tabbiparītānaṃ ummattakavacanādīnamivaanupādeyyattañca pakāsanatthanti veditabbaṃ. Vuttañhi –
此处所说者，当以辞义通顺、易于应用之义为本，而辞义、谛义等则属于契合相应经文章句之经文辞典及注解书等前导智慧所应专摄，且彼等以擅妄辞语等为辅的借用亦应明了说明。其所云者为——
‘‘Sambandhānuguṇopāyaṃ , purisatthābhidhāyakaṃ;
『依关系相应之方便，是为能表达义理之人之用具，』
Vīmaṃsādhigataṃ vākya-matonadhigataṃ para’’nti.
『经由考察所得，且符合语句及义理之见解也。』
Tassattho– sambandhānuguṇopāyaṃ sādhiyasādhanalakkhaṇasambandhassa nissayabhūtavāccavācakānaṃ sambandhibhūtānaṃ aññamaññānurūpaguṇaparijānane kāraṇabhūtaṃ purisatthābhidhāyakaṃ catubbidhadhammaatthakāmamokkhasaṅkhātānaṃ purisatthānaṃ vācakabhūtaṃ vākyaṃ ‘‘ekākhyāto padaccayo, siyā vākyaṃ sakārako’’ti vuttalakkhaṇamajjhapatitavākyasamudāyopetaṃ mahāvākyasarūpasatthaṃ vīmaṃsādhigataṃ ñāṇagatilakkhaṇaupaparikkhāya adhigataṃ adhippetaṃ, ato paraṃ vuttalakkhaṇasatthato aññaṃ anadhigataṃ nādhippetanti. Idaṃ panettha gāthānaṃ nikkhepappayojanaṃ.
因于此而说——是依缘相随便宜法之故，缘于可能达成与达成工具之标识相关，依赖于语词与所指的相应，彼此相应异各别之性质的分别认识，缘起于所表达对象的人的本义，是具四种性质、称作人的本义的，作所指的，此即语言所起作用的句子。句曰「称为独言的词组，如此句即谓为作句者」，此说标识根植于大句类型的意义，由审察获得的智慧特征，经深入审查而得，由此而定，依据此言说标识，以理据为依归，未得他者，非所表者。此处为对诗句节略连结之说明。
Loke padumagabbhe vasantiyā sabbaṅgadhavalāya yathicchitatthasādhikāya sarassatīnāmikāya devatāya ‘‘vāṇī’’ti vohārato iminā atthena yojetvā abhinnapadasilesālaṅkāravasena vuttattā padattho evaṃ veditabbo – munindassa sobhāsugandhādiguṇayogato mukhasadisassa, no ce mukhasaṅkhātaambhojassa gabbhe udare sambhavena pavattiyā uppattiyā vā sundarī niddosā, sobhanā vā pāṇinaṃ saraṇaṃ atoyeva ahitāpanayanahitāvahatthena sabbasattānaṃ paṭissaraṇabhūtā vāṇī yathāvuttaguṇopetā sarassatīdevatā, no ce sabbaññubhāratīti vuttasaddhammaratanaṃ mayhaṃ manaṃ ganthaviracane byāvaṭassa me cittaṃ pīṇayataṃ abhimatatthasampādanena pīṇayatūti.
在世间如莲花胎中住者，遮盖全身，依所愿欲达到的真实意旨，为名为清凉雅致之神祇，称作「声」者。以此意义为系，结合法词义丰富的饰语，理当如此了解——以尊者之庄严芳香等功德音韵相和，若非由声称谓的口所含意，同胎腹中所生之莲花美丽洁净无垢，光明照耀，实为诸众生之所依归，具此种完美美德，亦如清凉神祇；若非如此普遍知见如《佛法宝玉》所说，吾心于作著论时增恶，于法义之得到而忧苦。
Ubhayalokajānanato muni ca so indabhāvapavattanato indo ceti kammadhārayena vā, agāriyamunianagāriyamunisekhamuniasekhamunīnaṃ catunnaṃ pañcamo hutvā indoti chaṭṭhītappurisena vā munindo. Devatāpakkhe vadanamiva vadananti ambhoje, saddhammapakkhe ambhojamiva ambhojanti vadane ca upacārena gahite kammadhārayo. Munindassa vadanambhojamiti ca, tassa gabbhoti ca, tasmiṃ sambhavoti ca, tena sundarīti ca vākyaṃ. Vāṇiyā visesanattepi ekantanapuṃsakattā saraṇasaddassa na liṅgaparivattanabhāvo. Pāṇinanti rassattaṃ, dīghassa byabhicārattā. Mayhanti ekavacanena attano sādhuguṇodayakāraṇaṃ niratimānataṃ dīpeti. Santesupi aññesu jinapariyāyesu munindasaddo iṭṭhamanosampīṇanaambhojatulyatāsundarittasaraṇattasaṅkhātānaṃ atthantarānaṃ ocityaṃ posetīti payutto. Tathā hi tādisassa mukhaṃ ambhojatulyaṃ, tasmiṃ mukhodare sambhavā sundarī, tatoyeva pāṇinaṃ saraṇaṃ. Tasmāyeva manosampīṇane paṭuttaṃ subyattamiti ocityaṃ hoti. Loke patthaṭamidamocityamādaraṇīyaṃ hoti. Tasmiñhi uttamakavayoyeva upadesakāti. Vuttañhi –
由于世间两方之生起者为尊者，由水行转动者为帝，故称为帝王，或者称因业承继者。若非乡村尊者或城中尊者或城中居士等同尊者四人之第五者，亦或以六十岁之人称之为帝，似在神祇侧其语即为口语，在佛法侧其语为由口托起之业承继者。「尊者之口」「口中莲花」「于此生起」及「由其美丽」是此句所述。至于‘以声’限为单性别的依词，亦不含语路变化。所谓‘口’谓音韵之美，长音的不正流转。‘我’单数谓自己赞扬善功德之动力，常愿照明。即使在其他圣者之语录中，尊者称号亦与口中莲花相类比，为称美亮与依归之意，形象应当如此。正如其口媲美莲花，口中腹生为美丽，彼即诸众生归依之所。于是于心作弘扬秀美称扬，谓之称美。世上这种称道受尊重者，实为教义中极上之师。言论中亦云——
‘‘Ocityaṃ nāma viññeyyaṃ, loke vikhyātamādarā;
「此乃应当知之义，在世间广为称扬敬重；
Tatthopadesappabhavā, sujanā kavipuṅgavā’’ti .
由说教训而生，贤士及诗人弘扬赞赞。」
Nimittavaṇṇanā相之解释
§2
2.
Rāmasammādyalaṅkārā, santi santo purātanā;
莲花宝珠之庄严，圣人们之古老庄严皆在此间；
Tathāpi tu vaḷañjenti, suddhamāgadhikā na te.
然而他们不称赞那纯净的摩揭陀语。
§2
2. Athevamabhigatāmitasiddhisampadāpādanekacaturaparamiṭṭhadevatā- bhāvarūpitasaddhammaratanasso’ padassitanipaccakārena iṭṭhadevatāpūjaṃ dassetvā ‘‘nanu bandhalakkhaṇamatthiyeva pubbakaṃ, tasmā kimanena piṭṭhapisanene’’ti lakkhaṇantarārambhapaṭikkhepakajanapaṭibāhanapubbakamabhidheyyappayojana- sambandhe dassetumāha ‘‘rāmasamme’’ccādi. Rāmasammādīnaṃ rāmasammapabhutīnaṃ pubbācariyānaṃ, rāmasammādayo vā taṃsambandhato. Bhavati hi taṃsambandhato tabbohāro yathā kiñcipi vejjasatthaṃ ‘‘bimbisāro’’ti. Alaṅkārā bhūsāvisesā, bandhālaṅkārapaṭipādakatthena alaṅkārakhyā ganthavisesā vā. Santo sobhanā. Dvepi purā pubbakāle bhavā purātanā, porāṇikā. Ubhopi santi. Yajjapi saṃvijjanti. Tathāpi tūti nipātasamudāyoyaṃ visesābhidhānārambhe. Evaṃ santepīti attho. Suddhamāgadhikāti magadhesu bhavā, tattha viditā vā magadhā, saddā. Te etesaṃ santi, tesu vā niyuttāti māgadhikā. Suddhā ca sakkaṭādibhāsitakālusiyābhāvena visuddhā, asammissā vā aparicitattā te māgadhikā cāti suddhamāgadhikā, yatipotā. Te yathāvutte alaṅkāre ābharaṇavisese na vaḷañjenti, pasādhanavisese nānubhavanti. Ganthavisese pana uggahaṇadhāraṇādivasena attano suddhamāgadhikattā, rāmasammādīnañca sakkaṭādibhāvatoti ayamettha saddattho. Bhāvatthalesopettha paripūrati, tathāvidhapatītiyogato. Suddhamāgadhikā attano parisuddhabhāvena pubbe sobhanāpi te alaṅkārā idāni malaggahitabhāvappattā ‘‘kiṃ tehi malaggahitehi amhādisānaṃ suddhasattāna’’nti na vaḷañjentīti.
2. 又如是说，有一种多种成就之力、四重至善之境，诸天所观之法，具信根且爱法者，以因缘相续布施于所乐诸天，示现其所乐诸天之供养。若有人说：“实无缘起者，果报与之相应，此为何等聚报？”对于此异端，亦有诠释其因缘之说，如‘拉摩善法’等。拉摩善法者，谓的是诸善法的先行导师，或称拉摩善法者，意涵与其相关。本于此关系，确有必要如药师“毗毗室罗”之称服益众生。装饰与庄严，谓诸相的装饰，或修缮关系诸装饰种类之书。诸庄严端丽之法尚存。既有二者，旧时既有者与古老者，皆存诸法。故彼等皆共存。即使如此，这一句为句末特殊语气起始之辞。此义即为“确有其事”。“纯净摩揭陀语”谓于摩揭陀诸地熟知之语音。彼语清净纯洁，未受杂染浑浊，非混合杂乱，彼语谓之纯净摩揭陀语。其如前所说装饰特征、衣饰殊异未被称赞，亦未得美的滋养。不如诸文集所述或特有法门，未能证得其纯净摩揭陀的本质，故称为此说。此处义理言说如前所受注释般得圆满，意旨即如是其理。纯净摩揭陀谓自身纯洁清净之相，昔日虽光彩华丽之装饰，时至今日已生污秽之象，故彼以“污秽被染者”之态不被称赞也。
‘‘Patīyamānaṃ pana kiñci vatthu,
“被遮蔽的某些事物，
Attheva vāṇīsu mahākavīnaṃ;
确实是伟大诗人的辞藻；
Yaṃ taṃ pasiddhāvayavātiritta-
那些辞藻因其组成完全而流畅，
Mābhāti lāvaṇyamivaṅganāsū’’ti.
犹如珠宝般照亮残缺的美。”
Hi vuttaṃ.
如是所说。
§2
2.Santo viññūhi pasatthattā sobhanā purātanā pubbakālasambhūtā rāmasammādyalaṅkārā rāmasammādīhi ācariyehi viracitattā, tesaṃ taṃsambandhato tabbohārasadisanāmattā vā rāmasammādayo nāma alaṅkārā kismiñci vejjasatthe ‘‘bimbisāro’’ti vohāro viya. Alaṅkārā bhūsāvisesā, alaṅkārattapaṭipādanato alaṅkāranāmikā ganthavisesā vā santi kiñcāpi vijjanti, tathāpi tu evaṃ santepi suddhamāgadhikā sakkaṭapākatādīsu aññabhāsāsu paricayābhāvato kevalamāgadhikā te rāmasammādike alaṅkāre na vaḷañjenti pasādhanavasena, uggahaṇadhāraṇādivasena na sevanti. Magadhesu bhavā, tesu vā viditā magadhā, saddā. Te etesaṃ atthi, tesu niyuttāti vā māgadhikā. Suddhasaddo magadhavisesano, māgadhikavisesano vā hoti. Saddānaṃ tādisapatītivisesayogato bhāvatthalesopi idha dippati. Tathā hi suddhamāgadhikā attano suddhattā tesaṃ vinyāsena sobhanatte satipi bhāsāya purātanattā aparisuddhoti avamaññamānā na vaḷañjentīti. Vatticchitassatthassa upatthambhakabhūto bhāvatthalesopi mahākavīnaṃ vacanesuyeva labbhatīti daṭṭhabbo. Vuttaṃ hi–
2. 圣者贤智者们，为了清净华美，古老且源自前世的优美装饰品，由具德的老师等巧妙创作；关于这些装饰品的关联，应理解为像宝石般光辉的名称，或者统称为优美装饰品。装饰品是外饰事物，因其装饰而得名，也有称为装饰品合集的书籍，虽有所闻，但因为纯正的摩揭陀语音等，除摩揭陀语外，他处语言缺乏了解，因此仅于纯正摩揭陀语称之为优美装饰品，不会广泛使用，也不作为助念或记忆法加以用处。因这些装饰品多于摩揭陀地，且摩揭陀人熟知，即称摩揭陀的装饰品。纯正的语音是摩揭陀语特有的，因音声之特征，以上层土地中亦可见此义。正因摩揭陀语纯正清晰，依其表现，古老而优美，故未被轻视而贬低，不被忽略。此义为阐明文本的支撑，就连最高诗人之语也似得以援引。实言曰——
‘‘Patīyamānaṃ pana kiñci vatthu,
“可是有些事物所言，
Attheva vāṇīsu mahākavīnaṃ;
正如伟大诗人的辞语；
Yaṃ taṃ pasiddhāvayavātiritta-
如已经著名的组成中超出常度，
Mābhāti lāvaṇyamivaṅganāsū’’ti.
光彩夺目恰似华丽的装饰。”
Tassattho – mahākavīnaṃ pūjitakavīnaṃ vāṇīsu vacanavisesesu patīyamānaṃ gammamānaṃ yaṃ kiñci vatthu yo koci atthaleso attheva atthi eva, taṃ vatthu aṅganāsu vanitāsu pasiddhāvayavātirittaṃ hatthapādādipākaṭasarīrāvayavato adhikaṃ lāvaṇyamiva manogocarībhūtasundarattaṃ viya pasiddhāvayavātirittaṃ pakāsasaddāvayavato adhikaṃ hutvā ābhāti dippatīti.
因此，对于伟大的诗人、受人尊敬的诗人来说，他们在言辞中特别注重细节，关注那些对事物有益的内容。那些具体的事物，在身体各部位、妇女或著名美丽的人身上，超过了手足等明显部位的装饰，更像是一种心理上显现出的美妙平和，仿佛散发光辉、比声音的表现更为显著而明亮。
Abhidhānādivaṇṇanā名称等之解释
§3
3.
Tenāpi nāma toseyya-mete’laṅkāravajjite;
因此，这些属于精巧的装饰，与那些无助于增色的装饰相区别。
Anurūpenā’laṅkāre-ne’sameso parissamo.
装饰应合适，不能不相称，以此为戒。
§3
3.Teneccādi. Yena te alaṅkāre na vaḷañjenti, tena kāraṇena alaṅkāravajjite ābharaṇehi, ganthavisesehi vā rahite, alaṅkārā vā yathāvuttavajjitā yehi te, ete yatipote esaṃ yatipotānaṃ anurūpena idāni viraciyamānattābhinavabhāvato, dasabalavadanakamalamajjhavāsitabhāsitaviracitabhāvato ca anucchavikena alaṅkārena ābharaṇena, alaṅkārasatthena vā toseyyaṃ apināma yathicchitapasādhanavasena, savanadhāraṇādivasena vā vaḷañjanena santuṭṭhe kareyyaṃ appeva nāma yannūnāti eso parissamo ayaṃ amhākaṃ tādisasantuṭṭhijanakālaṅkārapakaraṇappayogo.
第三点是：由于那些装饰不显得松散，正因如此，即使是缺少装饰品或某些特殊装饰的，也应施以适当的装饰，而这些装饰品要合乎正当理由。此等装饰应由行者、修行者根据自身的相貌新奇与美好，依据语言表达、发音美妙等方面精心制作。借助细致入微的装饰、佩戴的饰品、音响装饰等，使之悦耳动听，具备所需条件与能力，令人心满意足。这正是我们当下之所需要的令人满意、悦目悦耳的装饰品的目的所在。
Alaṅkaronti attabhāvamanenāti alaṅkāro, ābharaṇaṃ hārakeyūrādi. Alaṅkaronti bandhasarīramanenāti alaṅkārotiminā pana alaṅkārasaddena pasādādayo saddālaṅkārā, sabhāvavutyādayo ca atthālaṅkārā nānappakārā saṅgahitā, yehi saddatthasaṅkhātaṃ bandhasarīraṃ sobhate, yathā hi purisasarīre hārakeyūrādyalaṅkāro nyasyate, yena sobhate, tathā bandhasarīrepi saddālaṅkārā, atthālaṅkārā ca nikkhipīyanti, yato sobhate. Teneva vakkhati ‘‘taṃ tu pāpentulaṅkārā, vindanīyatarattana’’nti ca, ‘‘atthālaṅkārasahite’’ccādikañca .
所谓装饰，是指事物本质的装饰，如佩戴的项链、手镯等饰物。论及装饰时，还有指身体现象的装饰之意。以装饰声响来比喻令人愉悦之声响称为声响装饰，而表达意义的装饰称为义理装饰，二者各有不同但互相配合。以声音装饰给形体装饰以光彩，如同人身佩戴项链等装饰物使其更显美丽，装饰声响亦能赋予身体和义理以光彩与生气。由此说有言：“那便是佩戴的装饰品，值得欣赏的最珍宝”，以及“具备义理装饰者”等等。
Alaṅkāravidhānabhāvena tu bandhasarīrampi tadatthiyā alaṅkāro, tathā tappaṭipādakaṃ subodhālaṅkāranāmadheyyasatthaṃ alaṅkatapaṭipādakattena maṅgalasuttanti viya. Vakkhati hi ‘‘ganthopi kavivācāna-malaṅkārappakāsako’’ ccādi. Atra uccate –
论装饰的法则，身体现象也是其对象，如同修持古代经典“吉祥咒”（Maṅgala Sutta）时所述的装饰修持法。经文云：“结缘亦是诗人言语的装饰展现”，由此见得装饰不仅外在有形，也可为词句或意义上的装饰。此中言辞指出：
‘‘Mukhyolaṅkārasaddoyaṃ, saddatthālaṅkatissito;
「主要饰物的名称，即是以饰物的词义为根基；
Sāmatthiyā tvadhiṭṭhāne, tathā satthepi tabbatī’’ti.
其意如同根据词义而立的意念，亦为师所摄持。」
Anenassābhidheyyādīni vuccanti. Abhidhīyate iti abhidheyyaṃ, samuditena satthena vacanīyattho. So ca sarīrālaṅkāravibhāgakappanāya tesaṃ paṭipādanaṃ. Subodhālaṅkārena hi te paṭipādīyanti. Yena ca yo paṭipādīyati, tassāyamattho bhavatīti abhidheyyasatthopi. Dassitameva tu sarīrālaṅkārasaṅkharaṇaṃ payojanaṃ, taṃ nissāya subodhālaṅkārappavattito. Yassa hi yamuddissa pavatti hoti, taṃ tassa payojanaṃ, taṃ pana kavittakittipasiddhādilakkhaṇaṃ, paramparāya tadatthatāya subodhālaṅkārasaṅkharaṇassa. Satthapayojanānaṃ, sādhiyasādhanalakkhaṇo sambandho tu nissayapadassinā dassitoyeva. Yathāha –
以此等为称谓者，谓之「称谓」者，即称谓之意。所谓称谓，是由觉悟的师所言表达的义理。此义旨在说明身饰的细分与构成，借以阐明其用法。诸义以明证饰物为据而加以表达。成文者即以此为依归的饰物思想所开示的。称谓之师义者，亦即为饰物成法之旨趣。其所示者，正是身饰的组摄目标，乃依此为凭而由明证饰物的观点展开。盖所起用之法，为此饰物明证文体所确立，因其具有韵律谙熟等特征而传承不息，诚为饰物明证组摄的真如。乘师用意有其目标，且此目标与依止关系、可达成性质相关联而显明，故为显示之法。如所谓──
‘‘Satthaṃ payojanañceva, ubho sambandhanissayā;
「师所用之目标，二者皆依赖于关系与依止；
Vuttātaṃvuttiyāyeva, vutto tannissitopi so’’ti.
此乃依据所说与所述，且所述亦依于此。」
Abhidheyyādikathanañca taṃsamaṅgisseva ca vīmaṃsāvisesasamaṅgīnamupādīyamānattā, aññādisassa pana ummattakavacanādino viya heyyattā. Vuttañhetaṃ –
关于「称谓」及其说法，亦如上述之综合判释而被采纳，为断别明晰之理所摄；然其他如猛烈语句等，则不可取。已述此义──
‘‘Sambandhānuguṇopāyaṃ, purisatthābhidhāyakaṃ;
「与所连词相应的方法，表达士夫义；」
Vīmaṃsādhigataṃ vākya-matonadhigataṃ para’’nti.
「经由审察所得之文句，而非他人所得。」
Vākyanti cettha vākyalakkhaṇopetamantaravākyasannicayaṃ mahāvākyasarūpaṃ satthamevādhippetaṃ.
这里所说的『vākyanti』乃谓此处语句承载句法和句义特征，并成内在句子集合，构成一种大句样式，此大句状况特指佛说法的整体法义承载体。
§3
3. Yena te te alaṅkārena vaḷañjenti, tena kāraṇena alaṅkāravajjite ābharaṇavisesehi, ganthavisesehi vā vajjite, te virahite yehi ete suddhamāgadhike esaṃ suddhamāgadhikānaṃ anurūpena abhinavabhāvato māgadhikasarūpaṃ anugatarūpena, dasabalabhāsitaviracitattā vā anukūlena alaṅkārena ābharaṇavisesena, ganthavisesena vā toseyyaṃ alaṅkāravaḷañjāpanena, ganthavisese uggahaṇadhāraṇādikārāpanena vā santuṭṭhe kareyyaṃ apināma yaṃnūna sundaramiti, eso parissamo ayaṃ mama alaṅkārapakaraṇappayogo. Apināmāti ettha itisaddo gamyamāno.
第三条论述：这些装饰物上所表现出来的诸般花纹，连同那些缺乏花纹的装饰，或者是拥有特殊纹理、结子特征的，都应当悉心区别。对清净摩揭陀语系的这种新的摩揭陀语样式的描写，十分适合此类表达特征，带有十力弘述的辅助造作而成；并适应性地以装饰物和首饰的特殊特质、结子的特殊性，令形制上的装饰美感、结子工巧以及挂持技巧诸方面满足审美，而称之为“美丽”。这是我对装饰类文章使用的专门术语。这里『Apināma』一词，是用以称谓该事物的名称。
Alaṅkārehi vajjitā, alaṅkārā vajjitā yehi vāti ca. Rūpassa anu anurūpaṃ, rūpaṃ anugataṃ anurūpaṃ vā, tena anurūpena. Alaṅkaronti attabhāvamaneneti alaṅkāro, hārakeyūrādi ābharaṇapakkhe, ganthapakkhe tu alaṅkaronti bandhasarīramaneneti alaṅkāro. Iminā mukhyabhāvena pasādādisaddālaṅkārā ca sabhāvavutyādiatthālaṅkārā ca pavuccanti. Amukhyato pana imesaṃ dvinnaṃ alaṅkārānamadhiṭṭhānabhūtabandhasarīrampi, tathā maṅgalasuttaratanasuttādivohāro viya alaṅkārapakāsakaṃ ‘‘sammā bujjhanti dvippakārā alaṅkārā anene’’ti iminā atthena laddhasubodhālaṅkāravaranāmadheyyasatthampi vuccati. Vuttamidameva –
『Alaṅkārehi vajjitā』意为以装饰物缀饰，『alaṅkārā vajjitā』则指由装饰品自身装饰。此『rūpa』是指形态，与其相适合，或形态内部承继，有相应性。所谓『alaṅkaronti』，由自身性质来讲是指装饰，若论首饰如项链、耳环等属于装饰品方面，而在结子方面则为束缚身体之物，称为结饰。诸如『pasāda』等词项为主的装饰呼称，既指名称的意义，也指装饰本体意涵。这里说的两种装饰物主要依托的结子实体现身体，类似于《祐经》《宝灯经》等中所述的装饰说明，称为『alaṅkārapakāsa』（装饰的表述）。以此义，构成明确透彻的装饰品范畴。此即经中所言：“正觉有二装饰品，其理令众生明白。”因此，此用以说明装饰的名字和意义。其文这样记载：
‘‘Mukhyolaṅkārasaddoyaṃ, saddatthālaṅkatissito;
『这是主要装饰之语，其意义为借助词义而着饰』。
Sāmatthiyā tvadhiṭṭhāne, tathā satthepi tabbatī’’ti.
『方便』者，于此处所立之法中，亦为诸有情所应当具备。
Ettha sāmatthiyaṃ nāma tadādhāratappaṭipādakattavohārato tadādheyyatappaṭipādanīyaṃ na bhavati ce, aññaṃ kiṃ bhavatīti aññathānupapattilakkhaṇamevāti.
此处所说『方便』者，指当时依据此法所应实行及行持之法门，如果无此方便，则所应实行之法门不得成立，若不如此，则谓之别种异趣之缘起标记。
§4
4.
Yesaṃ na sañcitā paññā-nekasatthantarocitā;
彼等那些智慧未积聚、不具多种用途者，
Sammohabbhāhatāve’te, nāvabujjhanti kiñcipi.
因被迷惑之蔽障所遮蔽，无法觉知任何事理。
§5
5.
Kiṃ tehi pādasussūsā, yesaṃ natthi gurūnī’ha ;
何以说彼等足迹干枯，谓其无根基稳重？
Ye tappādarajokiṇṇā, te’va sādhūvivekino.
彼等因堕于烦恼热中，反而恰为善巧明智者。
§4-5
4-5. Evaṃ lakkhaṇārambhapaṭikkhepakajanapaṭibāhanapubbakamabhidheyyādikaṃ dassetvā idāni satthatova sabbattha guṇadosavivecanaṃ. Atoyeva vuccati –
第四至第五段。此处展示了包括特征起始、否定详解和正述等内容，现以七十为限度于各处分别进行善恶区别阐释。因此称之为七十。
‘‘Sabbattha satthatoyeva, guṇadosavivecanaṃ;
『处处皆是七十，善恶区别正是七十；
Yaṃ karoti vinā satthaṃ, sāhasaṃ kimatodhika’’nti.
若不依善恶而行，其勇猛何以为加』。
Tasmā guṇadosavibhāgavicāraṇaṃ nāma tabbidūnaṃyeva, nāsatthaññūnaṃ purisapasūnaṃ. Tathā cāha –
由此可知，所谓善恶区别的分析，仅当于悟道者而言，对于不了解其义的凡夫，是无法领悟的。如是言：
‘‘Guṇadosamasatthaññū, jano vibhajate kathaṃ;
『对善恶之义无所明了者，人们对此如何分辨；
Adhikāro kimandhassa, rūpabhedopaladdhiya’’nti .
盲者如何决断色相差异而得其过错』。
Yenevaṃ, tenettha guṇadosadassane pasannānekasatthacakkhuyevādhigato, nañño tabbiparītotyanvayabyatirekavasena dassento ‘‘yesa’’ntiādigāthādvayamāha. Tattha yesanti aniyamuddeso, yehīti attho. Yehi na sañcitā na rāsikatā, nānāsantānavuttinīpi ekattanayena ekasmiṃ santāne na vāsitā naparibhāvitāti vuttaṃ hoti. Kā sā? Paññā heyyopādeyyavivekarūpā. Kīdisīti āha ‘‘anekasatthantarocitā’’ti. Anekasmiṃ tipiṭakatakkabyākaraṇālaṅkārasatthādike satthantare ucitā savanadhāraṇādivasena paricitā sāyaṃ paññā yesaṃ na sañcitāti pakataṃ. Eteti yathāuddiṭṭhānaṃ niyamavacanaṃ. Sammohabbhāhatāti yathāvuttāyātisayavatiyā paññāyābhāvato balappattena mohena abbhāhatā visesena pahatā, evasadditā hontīti adhippāyo. Yato evaṃ, tasmāpi kiñcipi heyyopādeyyarūpaṃ yaṃ kiñcideva aṭṭhānāniyojakatādisagurupādasussūsānissayapaṭiladdhavivekapaññāti- sayālābhena nāvabujjhanti, na jānantītyattho. Yato ālasiyādidosalesapariggahopi satatācariyasevanavasena sirovikiṇṇatādisagurupādapaṅkajambujaparāyano cirenapi kālena nānāvidhasatthantarakataparicayabalena pappoti tādisaṃ paññāveyattiyaṃ. Tenevāha bhagavā –
由此可见，在此教法中，证得清净无杂之智慧的无数善知识眼者，别人无法以纯粹或排他的方式全面展现其义理，故说《耶萨》等二句偈语。其中“yesa”是指无规则无边际之义。所谓“yehi”，指那些没有贮藏、不住于多种续处且未曾离散各相续之义。此处所谓“不住”，是说五蕴之中其无杂合聚合而为一续处，不受扰乱，故名。其为何义？即智慧具备离一切藉缘之分别辨别能力。佛言“aneka sattha antarocitā”（多种教义中详究）者，是说讲论三藏教义之释义及语法装饰等内容于多种教义领域中均称是的观听记忆之道理，故称智慧，因其无滞碍。此欲达诠义便是常依教诫之规范语句所载义。所谓断惑，是说因无明深重缺慧，致力于断除，特殊地经由智慧力击败惑业，就是此“adhippāyo”。于是，如此，故此种能明白不应依倚未获智慧的八正道等根本要素所成之执着、极重难舍根基、及汇集障碍诸缘之义，以智慧所得，未曾真正觉知了知。又因贪嗔等染污，以及贪欲心、懈怠等烦恼器具常常活动，依止善行者，侧耳倾听，以各种教义之知识积累者，也渐渐得此种智慧。因此世尊说：
‘‘Nihīyati puriso nihīnasevī,
‘人若失去如法之依止，
Na ca hāyetha kadāci tulyasevī;
永不复得相等之依止；
Seṭṭhamupanamaṃ udeti khippaṃ,
很快发扬出最高名称，
Tasmā’ttano uttaritaraṃ bhajethā’’ti .
当自奉养更为尊贵者。’
Tato etādiso paññavāyevettha guṇadosavibhāgavivecane adhikārī, nañño tabbiparīto purisapasūti ayametthādhippāyo. Ruḷho atthaviseso. Tenāha ‘‘kiṃ tehi pādasussūsā, yesaṃ natthi gurūnihā’’ti. Ihāti imasmiṃ loke yesaṃ janānaṃ gurūnaṃ kātabbā pādasussūsā pādaparicariyā natthi, tehi janehi yathāvuttanayena paññāveyattiyarasānabhiññehi kiṃ payojanaṃ, lesamattampi natthi, anadhigatāyevettha eteti adhippāyo. Idāni byatirekamukhena āha ‘‘ye’’tiādi. Ye pubbe katapuññatādisampattisampannā tappādarajehi tesaṃ gurūnaṃ pādadhūlīhi okiṇṇā onaddhā gavacchitā, teva sādhū yathāvuttanayena paññāveyattiyena abhiññātā sajjanā eva vivekino heyyopādeyyaguṇadosavibhāganiyamanapaññāsampattisamaṅgino honti, teyevettha guṇadosavivecane adhigatāti adhippāyo. Sā cāyaṃ gurupādasussūsā visiṭṭhādarena karaṇīyāti vaṅkavuttiyā tadabhyāse sādhujane niyojeti.
其后此类智慧者，于善恶德行之分辨最为胜任，无他可比，此为该尊者的特殊义理。故言‘何有若此依止而无师者’。此指在此世间，人中若无应敬之师，则以智慧原则及证识，不论何人，皆无益处，其智慧等亦无所着，未能得证。此为此义理。今此偈以对立之义句起首‘ye’及之后，谓先有所成就诸善行者，其依止足迹尘埃沾满诸师足上，乃以布蓑遮盖，唯有具正见智慧之善士，能明辨此义，乃称其等于善恶德行区分上，智慧圭臬、证识安稳。此谓为义理之主旨。此义理独尊，且为正确引导，故此讽谏语引导善士依可敬师足之尘埃以敬修学，称为“师足尘埃”。
§4-5
4-5. Ye sakalasatthaparicitaññāṇapāṭavā yadi dosamāropayanti, tesaṃ taddosanirākaraṇaṃ vinā padesāvabodhanamattena paṇḍitamānīnaṃ vacanassāgurukaraṇaṃ vaṅkavuttiyā dassento ca taṃdvāreneva attano anaññasādhāraṇagurugāravataṃ sādhujanehi paramādarena sampādetabbamiti dassetuṃ ‘‘yesaṃ…pe… kino’’ti gāthādvayamāha. Anekasatthānaṃ tipiṭakatakkabyākaraṇādīnaṃ anekesaṃ ganthānaṃ antare tatvatthasaṅkhātaabbhantare ucitā savanauggahaṇadhāraṇādivasena paricitā paññā sutamayā paññā yesaṃ yehi na sañcitā, dvinnamekakkhaṇe pavattiyābhāvepi upacitasamūhabhāvato, pubbakālikapaññāya aparakālikapaññāya anantaraāsevanādipaccayalābhato avatthabāhullapavattito vā sañcitabbāpi na rāsikatā. Ete īdisapaññāpāṭavarahitā ime sammohabbhāhatā paññāpāṭavābhāvato balappattena mohena visesena pahatā eva kiñcipi heyyopādeyyaṃ nāvabujjhanti. Na eke aneketi ca, te ca te satthā ceti ca, tesamantaramiti ca, tasmiṃ ucitāti ca sammohena abbhāhatāti ca viggaho. Tena vuttaṃ–
第四、五条。凡是熟知众多教义且谙熟智慧的人，若强加罪过于他者，若无对该罪过辩驳的能力，只凭片面教导语句而自恃博学，又以曲解言辞、扭曲语义，显示自己特殊的睿智，借此逐渐建立他人异乎寻常的尊敬与敬重，则应由善知之士以至高的威严加以反驳，这一点用二句偈语『有谁……等』加以说明。三藏及律藏诸多经文中的许多论书，相互之间针对义理深入阐释，都是妥当的，且能增强听闻、记忆等多重方面的功用。那些智慧尚未广集或未及时学以致用、未能贯通前后时间次第、未以正确系统会集，虽是应当积集的智慧，却因未被珍爱而荒废。此等缺乏智慧积累，因无明惑乱所覆盖、摧毁，虽然通过强力可暂时消除，但仍不得轻视，否则后患无穷。这里『未』乃指未具备积累智慧力量，也表『非一即多』、『诸多为师』、『众师为师』、『取中为正』的意涵，都是恰当合理的。此处正言是：
‘‘Guṇadosamasatthaññū, jano vibhajate kathaṃ;
“既知有善恶，众人如何辩；盲者无差别，色相忧患多。”
Adhikāro kimandhassa, rūpabhedopaladdhiya’’nti .
意即盲愚无明者如何分辨德行优劣，正如盲者无能正确辨别色彩种类和差异。
Tassattho – asatthaññū jano guṇadosaṃ kathaṃ vibhajate. Tathā hi rūpabhedopaladdhiyaṃ nīlapītādirūpavisesāvabodhane andhassa adhikāro abhimukhakaraṇaṃ kiṃ hoti, na bhavatyeva, tasmā anekasatthantaragatasuppasannapaññācakkhunā eva guṇadosavivecanaṃ bhavati, tadabhāve na bhavatyeva. Idameva vuccate–
对此义理的说明是，盲者不懂事理，难以判别善恶，就像对蓝色、黄色等色相的分别认识不清，盲者无力正确判断。因此，诸多不同教义之间，只有通过清晰智慧之眼才能辨明善恶之分别，否则不可能辨明。这正是说：
‘‘Sabbattha satthatoyeva, guṇadosavivecanaṃ;
“使人于处处，辨别善恶义；无师独行动，勇气哪里多。”
Yaṃ karoti vinā satthaṃ, sāhasaṃ kimatodhika’’nti.
意思是说，没有正当的明师指导，仅凭个人勇气和主见，如何能于一切事理中辨别善恶之正确？这是对前言的进一步阐释。
Tassattho – sabbattha guṇadosavivecanaṃ satthatoyeva hoti, satthaṃ vinā satthocitatādisapaññaṃ vinā yaṃ karoti guṇāguṇavibhāgaṃ karoti, yaṃ karaṇaṃ atthi, atodhikaṃ sāhasaṃ kiṃ āsuṃ kiriyā anupaparikkhanakiriyā nattheva.
此处所论者，遍及一切处皆为品行善恶之辨别，归结为功德者自己即是，若无功德，则无功德所生之智慧，所作即为分别善恶品行者。此所作业，若有其作用，超越者勇猛为之者何有？所谓行为无考察者，实不存在也。
Iha imasmiṃ loke yesaṃ akatapuññānaṃ janānaṃ gurūnaṃ
在此世间，凡是无福德之人其师长者，
‘‘Piyo garu bhāvanīyo,
『可爱者、尊敬者、应当培护者，
Vattā ca vacanakkhamo;
言行确实不变之人；
Gambhīrañca kathaṃ kattā,
又善于行深奥之教诲，
No cā’ṭṭhāne niyojako’’ti .
且不为八难境所牵绊』，如是说。
Niddiṭṭhaguṇopetānaṃ ācariyānaṃ kātabbā pādasussūsā pādaparicariyā natthi, tehi kiṃ payojanaṃ. Ye katapuññā janā tappādarajokiṇṇā tesaṃ gurūnaṃ pādarajehi gavacchitā, teva sādhū janā eva vivekino kalyāṇamittagurupāsanāhi adhigatavisiṭṭhavivekabuddhino bhavanti, te eva vivekaṃ jānantīti bhāvo. Sotumicchā sussūsā, taṃ nissāya kattabbapādaparicariyāpi tadatthiyā sussūsā nāma hoti. Pādesu sussūsāti ca, tesaṃ pādāti ca, tesu rajānīti ca, tehi okiṇṇāti ca viggaho. Sissānaṃ sakalābhibuddhiyā gurupaṭibaddhattā attano guṇato adhikatarāyeva sevitabbā. Vuttañhi bhagavatā –
对那些有过失缺点的老师所应行的恭敬脚问及脚侍侍奉，并无可奉行之处。由此说来，这样做有什么利益呢？那些行善有功德的人，因脚上有灰尘而跪拜他们的师长，正是那些善知众生的人，凭借清净之心，以善友师长为尊敬对象，因而获得卓越而高尚的正思惟觉悟者的解脱境界。此等人称为知晓解脱者。若欲听闻而稍带轻蔑，那样依止而应行的脚侍侍奉也反成贬低。所谓脚问，就是对他们的脚，所谓脚，就是身体肢体，所谓灰尘，则指灰尘污秽，所谓跪拜，则是指跪伏敬礼的行为。对弟子们而言，应以尽心竭力，依止师长，凭自身品德更为尊敬地侍奉老师。世尊曾说：
‘‘Nihīyati puriso nihīnasevī,
『人身衰败之时，必当恭敬于衰微之人；
Na ca hāyetha kadāci tulyasevī;
永不辱没于尊贵之师；
Seṭṭhamupanamaṃ udeti khippaṃ,
很快便能获得至高无上之称号；
Tasmā’ttano uttaritaraṃ bhajethā’’ti .
所以，应取最贤之师长为依归。』
§6
6.
Kabbanāṭakanikkhitta-nettacittā kavijjanā;
如此心怀仁慈，意志坚定，才智过人的诵师们乃诗人般才情出众者。
Yaṃkiñci racayante’taṃ, na vimhayakaraṃ paraṃ.
凡一切创作之物，皆非不可畏惧之外他。
§7
7.
Teye’va paṭibhāvanto, so’va bandho savimhayo;
正因其显现之故，彼即为束缚及畏怖之因；
Yena tosenti viññūye, tatthāpya’vihitādarā.
智者因其所欢喜，故于此处亦无应敬而贱视者。
§6-7
6-7. Evametthānvayabyatirekavasenādhigate dassetvā idāni ‘‘kiṃ amhākaṃ kabbanāṭakaparicayābhāveracanāvisesābhiyogopajanitaparissamenā’’ti olīnavuttino sotujane samussāheti ‘‘kabbanāṭakā’’tiādinā. Kavippayogasaṅkhāto bandhova kavino idanti kabbaṃ. Muttakādivākyasvamuttikādyavayavasabhāvā antaravākyasamudāyasampannaṃ vuttajātibhedabhinnaṃ pajjamayaṃ gajjamayaṃ pajjagajjamayaṃ campūnāmakañca, mahāvākyarūpaṃ mahākabbañca, taṃ pana mahākabbaṃ saggehi sagganāmakehi paricchedavisesehi bandhyate karīyatīti saggabandhoti pavuccati. Tassa tu lakkhaṇaṃ ‘‘saggabandhassa mukhaṃ iṭṭhāsīsanaṃ siyā paṇāmo vā bandhasambandhino kassaci atthassa niddeso vā’’tiādinā anekadhā vaṇṇenti. Taṃ yathā?
6-7. 此处通过显明语义连贯相反之处，现今须分别解说曰：『此何为我等因作品、演剧、介绍、显现、创作、差别及组合而生烦恼耶？』老学者以『作品、演剧等』等言喻敏锐之人所兴。因此所谓『作品』，乃诗人所称，谓诸诗句结合成诗。诗从句意、语素、句型相续，却包含不同话体种类之诗句组成，称为『篇章诗』。此者谓之『大诗』。此大诗则以天界众天名、分段差异相系结，可称之为『天界篇章』。其特征谓曰：『天界篇章之表现，首部为期望、祝福、赞颂，或表与束缚有关或指明他用意。』对此述诸多不同说法，尤如何者为？
‘‘Saggabandho mahākabba-muccate tvassa lakkhaṇaṃ;
『天界之羁绊者，大诗解脱处乃显现；
Paṇāmo vatthuniddeso, āsīsāpi ca tammukhaṃ.
赞颂及事例指示，祝福亦于其首显。』
Itihāsakathubbhūtaṃ, santasannissayampi vā;
或生于史传，或因现成背景而起；
Catuvaggaphalāyattaṃ, caturodāttanāyakaṃ.
依托于四部分的成果，且为四位高尚领导者所引导。
Puraṇṇavutuselindu-savitūdayavaṇṇanaṃ;
描述晨曦初露阴云消散之景，
Uyyānasalilakkīḷā, madhupānaratussavaṃ.
园林水域嬉戏，蜂蜜甘露与欢乐盛会。
Vippalambhavivāhehi, kumārodayavaḍḍhihi;
借由契机婚姻，少年之成长茁壮；
Mantadūtappayānāji-nāyakābhyūdayehipi.
于智者使者的前行中，诸领导者亦逐渐兴起。
Alaṅkatamasaṃkhitta-rasabhāvanirantaraṃ;
飾物众多，香气不断；
Nātivitthiṇṇasaggehi, piyavuttasusandhibhi.
不超越天堂，受爱悦之宜人接合。
Sabbattha bhinnasaggante-hupetaṃ lokarañjakaṃ;
处处皆有分离天堂，受苦之处令人世界欢喜；
Kabbaṃ kappantaraṭṭhāyi, jāyate sādhvalaṅkatī’’ti .
诗歌长久流传世间，由此生起美好饰物之意。」
Tattha itihāsakathubbhūtanti purāvuttakathāsannissayaṃ. Santasannissayanti itarasobhanādhikaraṇaguṇarājacaritādinissayaṃ vā. Catuvaggaphalāyattanti dhammādicatuvaggaphalāyattaṃ. Dhammo nāma abbhūdayanibbānahetuko. Attho nāma vijjābhumyādīnaṃ yathāññāyamajjanaṃ, ajjitānañca rakkhaṇaṃ. Kāmo nāma nirayo visayo payogo. Mokkho nāma sabbasaṃsāradukkhanivatti. Caturodāttanāyakanti ussāhasattimantasattipabhūsattiyogena caturo kusalo cāgātisayādiyogena udātto udāro nāyako vipakkho, paṭipakkho ca yattha, taṃ. Madhu nāma surā. Vippalambho viraho. Manto nītivedīhi saha kārīyanicchayo. Dūto sandhānappavatto puriso. Payānaṃ saṅgāmādinimittagamanaṃ. Āji sandhyābhāve viggaho. Asaṅkhattarasabhāvanirantaranti asaṃkhittā bahuttā rasā siṅgāravīrādayo, bhāvā ratiussāhādayo, tehi nirantaraṃ patthaṭaṃ. Piyavuttasusandhibhīti piyāni sutisubhagāni vuttāni indavajirādīni aññamaññasambandhasaṃsaggatāya sobhano sandhi aññamaññasaṅgahā yesaṃ saggānaṃ, tehīti.
其中所谓历史传说，依托于古老传说。或因圣人及其他美好境地之因缘，如王者行为等。或依四部经典结果。法者名为究竟涅槃之因。义者如智慧根基等之净化与守护。欲者乃地狱及感官所系。解脱者断除一切轮回苦难。四位高贵之导者，即具精进、懂念、慧智、庄严等功德之四善导者；其善勇施等俱足，光荣尊贵，能驾驭相反相成之境。蜜酒为酒。离别为断绝。议事者与会众择善所致。使者为坚定求道者。行程为诸战斗及原因之出入境。日前傍晚为休憩。无人数香气不断者，指无数且多种美好滋味如爱欲、勇猛等境界，以此恒久不断传播。受爱悦器指所说美好善妙之接合，此因便是天堂众多且互相联结美妙之接合。
Punapi yathāvuttesu aṅgesu nagaravaṇṇanādīsu kiñca yathāsambhavaṃ madhupānādirahitampi taññūnaṃ mano rañjeti upādiyateva sabbhīti dassetumāha–
又如城池、田野等各部分所具形色，去除蜜酒饮料者，令其心欢喜，由此攀缘故；此皆为展示一切之理。
‘‘Kabbaṃ na dussataṅgehi, nyūnamapyatra kehici;
“绝无任何恶行缠绕，甚至最微小之处亦是如此；
Bandhaṅgasampadā taññū, kāmamārādhayanti ce’’ti .
对此有所通达者，若专心追求欲望，便会陷于束缚。”
Punapi –
又——
‘‘Guṇato paṭhamaṃ vatvā, nāyakaṃ tena sattuno;
“首先论其品性，视为此众生之领袖；
Nirākaraṇamiccesa, maggo pakatisundaro.
誓愿断除一切缺点，去路美丽而明净。
Vaṃsavīrasutādīni, vaṇṇayitvā ripussapi;
亦细数其族裔与后代，甚至敌人亦无不称道；
Tajjayā nāyakukkaṃsa-kathanañca sukheti no’’ti āhu.
由此获得胜利，谓之消除怨恨的话语，令人愉悦。
Sabbampetaṃ saddhammāmatarasapānasarasahadayānaṃ samphappalāpavipulavisappavesopaddutakabbanāṭakaparammukhānaṃ satatacaritasañcaritaratanabhājanānaṃ sappurisānaṃ kiṃ hadayakhedopajanitaparissameneti tadanurūpamevopadassitanti.
一切如法教义的广大、纯净、甘露般甘甜之心，散布杂乱语、严重违犯行为之首恶，常行常动，破戒者众多，圣者众多亦于此心生痛惜难忍之苦恼，其苦恼状态亦由此显现。
Nāṭakaṃ nāma bharatādināṭyasatthe nānappakāranirūpitarūpaṃ kappaṃ, taṃlakkhaṇekadesabhūtalakkhaṇāni pakaraṇādīni nava rūpakāni. Nāṭikā ca etthevāvarumbhanti. Kabbañca nāṭakañca, tesu nikkhittaṃ ṭhapitaṃ nettañca cittañca yehīti viggaho. Ke te? Kavino. Tattha nikkhittanettacittavacanena sutassa cintanañca ūhāpohamukhena yathuggahitaniyāmaṃ, aviparītatthanicchayanaṃ, nicchitassa bhāvanā, nirantarābhiyogo ca dassito. Kabbanāṭakavacanena sutaṃ, cintitaṃ, bhāvitañca dassitaṃ. Sute dassite tannissayaṃ sutamayañāṇampi dassitameva siyāti. ‘‘Kabbanāṭakanikkhittanettacittā’’ti iminā sutacintābhāvanānukkamena sampāditapaññāpāṭavānaṃ kabbaracanāya sāmatthiyaṃ dasseti. Hoti hi tādisānaṃ taṃsutādi bandhanakāraṇaṃ. Vuttañhi –
剧本，谓如印度诸国古代戏剧之整体，依不同样式所建构之形态，功能等各异，共有九种剧。小剧则于此处起始。剧本及戏剧，所涉及之出场人物、舞台布置、面部表情、心意等，均称为“艺术表现”。此为何物？乃诗人所作。于此所作之出场人物表情和内心活动之描写与演绎，规范且精准，其含义没有违背，表现的确切意境，意念培养无间断，表现持续不断。以剧本戏剧所用语句所叙述，乃思索、想象、培养而展现。被听闻、展现，该等依据所依赖，亦由听闻者的认识得以昭现。所谓“剧本戏剧之出场人物表情与心意”，详述由诗人思索培养而成，表明其造作得当，具足精通剧本写作之能力。此正是导致该等听闻相关束缚之因。曾言——
‘‘Sābhāvikī ca paṭibhā,
“自然流畅的才思，
Sutañca bahu nimmalaṃ;
听闻清净无染；
Amando cābhiyogoyaṃ,
悲伤乃此之联。”
Hetu hotiha bandhane’’ti .
此中谓之『缘起』。
Yaṃkiñcīti attano cittāruḷhaṃ yaṃkiñci bandhajātaṃ. Iminā pana aniyamavacanena attano tattha ādarābhāvaṃ dīpeti. Racayanti karonti. Etaṃ tehi racitaṃ bandhajātaṃ paraṃ accantameva vimhayakaraṃ na hoti, tādisopāyasampattisampannassa upeyyasampattisabbhāvato anacchariyamevāti adhippāyo. Tattha tesu kabbanāṭakesu racanāvisesaekantopāyabhūtesu avihitādarāapi sutādivasena akatādarāpi ye sappurisā paññavanto yena bandhavisesena viññū guṇadosaviduno satthaññuno paṇḍitajane tosenti pīṇenti. Tosentiyeva hi te tādise sābhāvikipaṭibhāvirahepi etādisesu atthesu sutacintābhāvanāvasena vāyamantā. Vuttañhi –
所谓『缘』者，即自己心中纷乱、波动之事，有何为因所生。此处用不定之词，显现自身在此范围内对缘的无敬爱。谓造作、作业等，此乃由此造作之缘起；对此极为令人厌恶之因缘，非惟如此，亦是具足此类对境之自在解脱者，以无惊异、无异态之法而观之。彼于此中，造作之事、戏剧特色等具有专一作用者，虽无明确敬爱，然智慧之善人、随缘分别良善与恶劣、为诸师尊、贤哲者，仍以此缘别而生喜乐与痛恨。此等喜恶之心，乃自内心根本缺少生灭之觉察故，或因不如理想善说之影响，生起种种用心行为。昔人有言：
‘‘Na vijjatī yajjapi pubbavāsanā-
『虽无前世之种，
Guṇānubandhi paṭibhānamabbhutaṃ;
却能生起非常之响应，
Sutena vācu’ssahanenupāsitā,
由听闻师语而受尊敬，
Dhuvaṃ karotyeva kamapyanuggaha’’nti .
吁嗟於恒常生起盼念。』
Paṭibhāvanto heyyopādeyyaparicchedalakkhaṇapaññāya paññavanto nāma, teyeva sappurisā. Savimhayo ‘‘kīdisāyaṃ, tādisopāyantararahitānampi etādiso bandho siyā’’ti vimhayena saha vattamānopi. Sova bandho tameva bandhanaṃ tādisopāyasampattivirahenopeyyasampattiyā sabbhāvato, nāññoti.
有智慧者，名为具有推究缘起和割断障碍的智慧者，即是真贤士。即使面对『这类事物如何存在？』、『即使是缺乏外在因缘的人，也会存在这样的牵缠』，他们仍以智慧并随疑难矛盾产生的怀疑态度，对此持现时立场观察。其牵缠正是那牵缠，因其缺少类似的因缘而导致断绝的成就，在整体上毫无他物。
§6-7
6-7. Idāni kabbanāṭakesu aparicitānamamhākaṃ gantharacanāsabhāvāvabodhova kutoti osakkante ‘‘kabbanāṭakā’’digāthādvayena samussāheti. Kabbanāṭakanikkhittanettacittā kabbanāṭakesu sutānulokanacintābhāvanāvasena ṭhapitanettacittā kavijjanā kabbakārakā yaṃ kiñci attano abhimataṃ racayanti karonti, etaṃ bandhanaṃ paraṃ atisayena na vimhayakaraṃ acchariyakaraṃ na hoti, nirantarābhiyogato siddhopāyamūlapaññāsampadāya upeyyabhūtaganthasaṅkharaṇaṃ bhavatyevāti adhippāyo. Kavino idaṃ kabbanti ca, naṭakassa idaṃ nāṭakaṃ, naccagītādi. Idha pana tappaṭipādakakathāpakāsakagantho nāṭakaṃ nāma. Kabbañca nāṭakañcāti ca, kabbanāṭakesu nikkhittaṃ nettacittaṃ yehīti ca viggaho. Ye janā tattha tesu kabbanāṭakesu avihitādarāpi savanadhāraṇādivasena akatasambhamā eva viññū yena gantharacanāvisesena tosenti pīṇenti, teyeva paṭibhāvanto paṭibhānasaṅkhātapaññavanto bhavanti. Sova bandho savimhayo aññesaṃ uppajjamānavimhayena sahito. Paṭibhā etesaṃ atthīti ca, saha vimhayena vattatīti ca, avihito ādaro yehīti ca viggaho. Bāhirasatthābhiyogābhāvepi pubbavāsanābhāvepi iha nirantarābhiyogaṃ karonto tādisasāmatthiyaṃ sādhetīti vuttaṃ hoti. Vuttañhi –
6-7. 关于剧本与戏剧，昔日不熟知者因对诸多著作构造之自然闭塞而迷惑，以致听闻『剧本与戏剧』诗歌双章后生起怀疑不解。所谓『剧本』，是指戏剧中所依赖的心意，即因看闻剧本而产生思虑观照之心；诗人即是那创作且贯持自身所意图内容的作者。此束缚非极度疑惑或惊异所能成就，乃因持续用功、具足智慧之成果，是积累于研习戏剧文艺之根基而成。此谓权衡思惟，诗人称之为『诗作』，而非戏剧本身、歌舞等。这里语意以『叙述表演者的讲述集』为戏剧之义。『诗』与『戏剧』共存，此即分析对剧本与戏剧心意的建立。凡在此中不能调适、不被尊重且不能忍受聆听的人，凭藉智慧，因专注于著作结构的细节而喜爱或厌恶，是为推究者，称为推究之智慧者。此即牵缠，也是怀疑的依据，并随之生起怀疑。此所谓不被尊重的含义。尽管无外在目或梗阻，亦无旧有习气，他们仍持续用功，达到实现此类目标。此为所言。
‘‘Na vijjatī yajjapi pubbavāsanā-
『即使无旧有习气，亦不存在』——
Guṇānubandhi paṭibhānamabbhutaṃ;
具续之优异推究智慧，
Sutena vācu’ssahanenupāsitā,
由经闻恒久忍耐所获，
Dhuvaṃ karotyeva kamapyanuggaha’’nti .
坚定生起端正之助力』。
Tassattho – yadi pubbavāsanāguṇānubandhī atītajātiyā paricayavāsanāguṇassa anubalappadānavasena anubandho yassatthi, tādisaṃ abbhutaṃ paṭibhānaṃ na vijjatipi, tathāpi sutena savanena ussahanena paguṇakaraṇādivācussahanena vā upāsitā katagurupāsanā vācā kamapi anuggahaṃ kiñcipi paññāpāṭavaṃ dhuvaṃ ekantena karoti evāti.
其意谓——如果由前世所积之习性相续，追随过往生起之业力所生熟的习气相续相连，这是存在的。那么即使没有这等奇异的顿悟显现，仍然依听闻耳闻、用功勤勉与深信尊敬的话语鼓励，又或乐以接受，诸种的师事与敬奉的言说，从中获得某些资助，必定能产生一定的智慧和熟练功夫，这是必然的。
Ettha kabbaṃ nāma muttakakulakādivākyavasena ca avayavasabhāvehi tesaṃyeva antaravākyāvayavasamūhehi paripuṇṇaṃ vuttavisesehi pabhedagataṃ kevalaṃ pajjamayaṃ vā gajjamayaṃ vā campūtikhyātapajjagajjamayaṃ vāti mahāvākyasabhāvena ca tiṭṭhati. Nāṭakaṃ nāma bharatādinaṭasatthagatanānappakāradassitasabhāvaṃ. Kabbañca idheva dassitalakkhaṇato ekadesayuttappakaraṇādinavarūpakāni ca nāṭikā ca bhavanti. Kabbalakkhaṇaṃ pana evaṃ daṭṭhabbaṃ–
这里所谓的剧作，是指由一群表演者通过台词连贯而成完整的、由各种语句成分组成的演出作品，其形式特征显著，分为纯粹用台词、带节奏敲击的打击乐伴奏形式——亦称击鼓击板伴奏形式——以及合唱演奏的形式。剧作从起源上来看，起源于印度著名的诸多戏剧的表演性质。剧作因所显现的特点，也包含有场景配合、事件道具等，要素齐备的剧场小品；剧作的特征可以归纳如下——
‘‘Saggabandho mahākabba-muccate tvassa lakkhaṇaṃ;
『天界的先祖是伟大的剧作，展示着它的特征；
Paṇāmo vatthuniddeso, āsīsāpi ca tammukhaṃ.
礼敬如物象的指示，祝福也围绕其前。
Itihāsakathubbhūtaṃ, santasannissayampi vā;
由历史故事所生成，也或附有圆满的依怙；
Catuvaggaphalāyattaṃ, caturodāttanāyakaṃ.
共有四类别的结果，四位崇高的引导者。』
Puraṇṇavutuselindu-savitūdayavaṇṇanaṃ;
古老悠久的月亮升起之描写；
Uyyānasalilakkīḷā, madhupānaratussavaṃ.
园林水波嬉戏，甘露饮宴的盛会。
Vippalambhavivāhehi, kumārodayavaḍḍhihi;
以悬挂装饰的婚礼，少年成长的繁盛；
Mantadūtappayānāji-nāyakābhyūdayehipi.
使者的离去返来，首领们的兴起。
Alaṅkatamasaṃkhitta-rasabhāvanirantaraṃ;
以装饰物众多、气味浓郁、芳香不断；
Nātivitthiṇṇasaggehi, piyavuttasusandhibhi.
未曾超越天界，众所喜爱的美好连接之地。
Sabbattha bhinnasaggante-hupetaṃ lokarañjakaṃ;
诸处皆与天界相异，为世间所乐者，
Kabbaṃ kappantaraṭṭhāyi, jāyate sādhvalaṅkatī’’ti .
此为长时河川之歌，生于美好饰物，
Tassattho – saggabandho saggasaṅkhātehi paricchedavisesehi bandho ‘‘mahākabba’’nti uccate. Assa lakkhaṇaṃ tu vuccateti sambandho kākakkhigoḷakanayena tammukhaṃ tassa kabbassa ādi pana paṇāmo devatānamassanaṃ vā, vatthuniddeso –
其义曰——天界之缘，因天界诸层细分故称之为“大歌”。此特征谓之“缘”，因如鸟群掠过其首，歌之初含奉敬诸天神义，意指物象。
‘‘Astyuttarasyāṃ digi devatātma,
‘在北方地域有天神之灵，
Himālayo nāma nagādhirāja?;
名曰喜马拉雅者为诸龙王主，
Pūvāpareṅa vārinidhī vigāhya,
与东邻水藏之地相接壤，’
Sthita? Pathijhā iva mānadaṇḍa?’’ .
「站立着？像被打断的木杖一样吗？」
Iccādibandhasambandhino kassaci vatthuno dassanaṃ, āsīsāpi ‘‘mayhaṃ pīṇayataṃ mana’’ miccādiiṭṭhāsīsanaṃ vā bhavati.
因某物本身具有限制关系，譬如对布料的观察，其中甚至存在着对我之心所伤害的错误见解或误用的戒条。
Itihāsakathubbhūtaṃ purāvuttakathāsannissayaṃ vā santasannissayampi sobhanānampi rājacariyādinissayaṃ vā catuvaggaphalāyattaṃ lokiyalokuttarasukhakāraṇaṃ dhammo, vijjābhūmiādīnaṃ sañcayo, sañcitānaṃ rakkhā ca attho, apāyasaṃvattanikapañcakāmaguṇasaṅkhāto kāmo, sabbadukkhā nivattihetu mokkho cāti catuvaggaphalādhīnaṃ caturodāttanāyakaṃ ussāhasattimantasattipabhūsattiyogato caturo dakkho cāgātisayādiyogena udātto uḷāro sapakkho, vipakkho vā nāyako yattha, taṃ yathāvuttaṃ puraṇṇavutuselindu-savitūdayavaṇṇanaṃ puraṃ nagaraṃ, aṇṇavaṃ sāgaraṃ, utu hemantavasantādiutu, selaṃ pabbato, indusavitūdayo candasūriyānaṃ udayo cāti imesaṃ vaṇṇanaṃ yattha, taṃ. Savitāti ettha tupaccayanto. Uyyānasalilakkīḷāmadhupānaratussavaṃ uyyānakīḷāsurāpānaratikīḷāsaṅkhāto ussavo yattha, taṃ vippalambhavivāhehi dārāviyogadārapariggahehi ca kumārodayavaḍḍhihi kumāruppattikumāravaḍḍhīhi ca mantadūtappayānājināyakābhyūdayehi nītijānanapaññā manto, sandhānakārako dūto, yuddhābhigamanaṃ payānaṃ, yuddhasaṅkhāto āji, sapakkhanāyakassa abhivaḍḍhisaṅkhāto abhyūdayo cāti imehi alaṅkataṃ sajjitaṃ asaṃkhitta…pe… ntaraṃ asaṃkhittā vitthārā rasā siṅgārādayo aṭṭha bhāvā ratiussāhādayo cāti imehi nirantaraṃ vitthiṇṇaṃ piyavuttasusandhibhi sutisubhagehi indavajirādīhi vuttehi pubbāparasambandhaparicchedatāya sobhanā sandhi yesaṃ saggānaṃ, tehi sabbattha sabbasmiṃ paricchede bhinnasaggantehi bhinnasaggā pariyosānā yesaṃ, tehi nātivitthiṇṇasaggehi nātivitthārasaggasaṅkhātehi paricchedehi upetaṃ yuttaṃ sādhvalaṅkati sobhanālaṅkāravantaṃ kabbaṃ lokarañjakaṃ taṃ samānaṃ kappantaraṭṭhāyi kappanirantaraṭṭhāyi kappantare ṭhāyi vā jāyate. Ettha madhupānādirahitapuravaṇṇanādayopi taññūnaṃ cittaṃ ārādheti ce, taṃpyaduṭṭhaṃ. Vuttañhi –
因缘际会中所生的古老传说故事，或出自古代先知的叙述，又或依赖优美的王室生活等事本，是四部法果所依赖的世俗及出世间安乐之法，是智慧之地等所积累的聚集，是对已积累之事的保护，因缘导致五重恶道的欲业所汇聚之乐，亦为一切苦果的返还之因，是脱离之道。此四部法果的主导，具热诚、觉悟及念的资具，适当的施舍、守戒等结合下，成就高尚、高超且威仪庄严的领导者。无论是善恶双种领导，有如以往时代月明日出之详述，包括都市、粮仓、大海，及四季风调雨顺，山岳与河流，太阳月亮的升起等景象，皆属于此描述。比如日光是因合而生。在园林池水戏乐、酒食享乐中，此领导着新生少年与增加少年，育养少年；作为导师、智者，是联结因缘的使者，是冲锋陷阵、征战前锋，是胜利领导者的形象，万千装饰装点其上，这些未尽之细节，若加上绵延不断的描述，如喜悦、色相、音乐等八种境界，和对美好婚姻之赞美，依先后关联缀写，组成富有光彩且遍布诸界、令人赏心悦目的大作品。此作品或在变化之中，不断产生和消逝。正如先前对其酒食等描述，若发起对此的欲念，便是负面之心。文中记载：
‘‘Kabbaṃ na dussataṅgehi, nyūnamapyatra kehici;
『此作品不为恶劣身体所毁，即使些许不足，亦无损伤。』
Bandhaṅgasampadā taññū, kāmamārādhayanti ce’’ti.
『具此关系的全备者，随其所愿而向欲乐而求。』
Tassattho – atra imesu kabbaṅgesu majjhe kehici aṅgehi kehici avayavehi nyūnamapi ūnamapi, nisaddotratabbhāve. Kabbaṃ na dussati, taṃ pana adussanaṃ bandhaṅgasampadā racitapuravaṇṇanādiaṅgasampadā taññū kabbaññū jane kāmaṃ icchānurūpaṃ ce ārādhayanti, evaṃ sante bhavati. Punapi nāyakavaṇṇanāsu sapakkhanāyakaṃ vaṇṇetvā tena nirākaraṇabhāvampi. No ce, paccatthikaṃ vaṇṇetvā attano nāyakena tassābhibhavanampi vaṇṇetuṃ vaṭṭati. Vuttañhi –
此义：在此诸作品中，部分身体部位或部分成员，或稍多或稍少，应被视作停留于中间状态。作品本身不受损坏，而全备关系的建设，即原先的描述之部位完整性，对于熟知作品者，随其所欲求，崇拜相应的欲乐，可得满足，即因如此而存在。又在众多对领导者之描述中，提及善良领导者，随此否定不实态度存在。若非如此，以其本身之意描述领导者，以自身领导者而且希望描述领导的征服也当予允许。文中亦有记载说：
‘‘Guṇato paṭhamaṃ vatvā, nāyakaṃ tena sattuno;
『品德』者，第一所说者，是此众生之领导者；
Nirākaraṇamiccesa, maggo pakatisundaro.
其道非依他方之意，路线甚美妙适宜；
Vaṃsavīrasutādīni, vaṇṇayitvā ripussapi;
族裔英俊贤达诸人，当述其族源及诸事；
Tajjayā nāyakukkaṃsa-kathanañca sukheti no’’ti.
以此彼领导者，心肠言语皆令喜悦。
§8
8.
Bandho ca nāma saddatthā, sahitā dosavajjitā;
『关系』者，名指正义之义；与恶共绝；
Pajjagajjavimissānaṃ, bhedenā’yaṃ tidhā bhave.
并以忠贞无欺之者，因断裂分别而有三种存在。
§8
8. Evametehi sotujanasamussāhanaṃ dassetvā idāni kattumicchitabandhoti vuttaṃ bandhassa lakkhaṇaṃ kattumārabhate ‘‘bandho cā’’tiādi. Dosavajjitā dosehi saddanissitehi, atthanissitehi ca virodhehi vajjitā pariccattā, te vā vajjitā yehi, saddatthā sahitā ekībhūtā. Vuttalakkhaṇā yehi te pubbācariyehi sahitā vuccanti. Sahitānaṃ bhāvo sahadayahilādakāraṇaṃ sādhyaṃ sāhiccaṃ. Iti dosavajjite sahite saddatthe pasiddhabhāvena anuvaditvā bandho nāma sabhāvavuttivaṅkavuttialaṅkāravuttivasena tividhopīti appasiddhaṃ bandhasarīraṃ vidhīyate yathā ‘‘yo kuṇḍalī, so devadatto’’ti. Casaddovattabbantarassa samuccayo, kiñcīti attho.
8. 如此，这些善根之人群聚的依止教理，显现之后，如今欲图为之建立关系，这是所谓建立之标志。于是着手作业，称之为“建立关系”等。被责治者，是因过失、言语依立以及义理相违等反对而受责治。这些或受责治者，乃以言语和义理相辅相成，统一合一。被称为“已建立之标志”的，正是与先人的指导相辅相成。辅佐一体者，源自共心共愿之因缘，理当应事应作。故以受责治者、辅佐者、言语与义理相辅相成之流行为基础，转译解释“关系”之名，涵盖本性、言辞扭曲及装饰之义，具三重之理。此不广为人知之关系体式，依照如“谁是螺旋者，正是天子德达”之说而定。由言语应兼举者之总和，意即其义。
Tattha jātiguṇakriyādabbalakkhaṇo saddānamattho mukhyo catubbidho hoti. Mukhyassatthassa catubbidhattā tividhesu saddesu tabbācako catubbidho hoti jātisaddo guṇasaddo kriyāsaddo dabbasaddoti. Tividho hi saddo vācako lakkhaṇiko byañjakoti byāpārabhedena. Byāpāro ca nāma saddassa’tthappatītikārittameva. So hi tividho mukhyo lakkhaṇo byañjanasabhāvo ceti. Tattha jātyādinirantaratthavisayo saddabyāpāro mukhyo. Soyeva abhidhāti uccate. Taṃbyāpāravā abyavahitajātyādisakehi tamatthaṃ mukhyabhāvena yo vadati goādiko, so vācako. Saddantaratthavisayaniddiṭṭho saddabyāpāro lakkhaṇo. Sā duvidhā suddhā, upacāramissā ceti. Tattha suddhā yathā ‘‘go muccatu, mañcā ugghosenti, gaṅgāyaṃ ghoso’’ti. Ettha gosaddena visesanaṃ gottasāmaññamevoccate, na tu gobyatti. Vuttañhi –
此处，关于“族属”、“性质”、“作用”和“味道”的言辞性质，乃四种主要之类别。主旨意义该有四重表现，故在不同言语中，表现为四种形式：种族型言辞、性质型言辞、动作型言辞及调味型言辞。这四种言辞，即有表达（语音）性质、标志性和暗示意涵，契合业态差异。所谓“业”，乃言辞旨趣传达。此四重为言辞之主要标志，亦是暗示性质。这里，“族属”等连续指示意义的言辞内涵，是主要业态。正是这被称为“业”的表现力。此意涵涵盖字音同义内容，乃言语所涵盖义。言辞依内涵区分，表现为两类纯净意义及附加义用。如“牛舍”所示，即纯义类，“那些喵叫”，“恒河水响声”为附带义用。用“牛声”暗示族属，即为通称，非单指牛只。正如说“不以专名而指”之言。经中言：“不能用特指而去称谓，失其生命。”
‘‘Visesyaṃnābhidhā gacche, khīṇasatti visesane’’ti .
“不以特指而名之，已绝生命以特指。”
Sāmaññassa byāpakattā, asarīrattā ca. Tattha bandhanamocanāni na sambhavantīti attano nissayabhūtā gobyatti ākaḍḍhīyate, tathā mañcānamugghosanaṃ na sambhavatīti attano ugghosanakriyāsiddhyatthaṃ mañcasamaṅgino purisā ākaḍḍhīyanti. Tathā gaṅgāsaddavāccassa jalappavāhassa ghosappatyākaratā na sambhavatīti gaṅgāsaddo attanobhidheyyassodakappavāhassa nikaṭaṃ taṭaṃ lakkheti. Upacārassānekappakārattā upacāramissā lakkhaṇāpyanekadhā siyā. Yathā katthaci kāraṇe kārīyamupacariyate, yathā ‘‘āyu ghata’’nti. Katthaci kāraṇakāriyānamabhedo yathā ‘‘āyuyeveda’’nti. Katthaci upamāne upameyyamupacarīyate, yathā ‘‘go bāhiko’’ti. Katthaci abhedo tesaṃ, yathā ‘‘goyevāya’’nti. Katthaci tadādhāratāya taṃbyapadeso, yathā ‘‘padīpaṭṭhā kapallikā padīpo’’ti. Katthaci taṃkammasambandhā taṃbyapadeso, yathā ‘‘avaḍḍhakīpi vaḍḍhakī aya’’nti. Katthaci saṃsāmisambandhā, yathā ‘‘rājasambandhī puriso rājāya’’nti. Katthaci avayave samudāyabyapadeso, yathā ‘‘paṭekadese paṭasaddo’’ iccādi.
通称具广泛性，无体性。故以“牛舍”隐喻之，意为生依本性受制约不生解脱；“那些喵叫”隐喻其生之声响不可成就；“恒河水响”隐喻水流之临近岸边表象。因通称有多样用法，附加含义繁多。如某处因某因缘之作或事，谓“为寿之盂”；某处因因果无别谓“医道”；某处为比喻谓“牛之外”；某处不分谓“如牛”；某处为依赖之附加谓“灯下生蜡”；某处因同业谓“成长者即成长者”；某处因关系谓“与王有关的人即国王”；某处因部分与整体关系谓“某特定地区的腿声”等等。
Lakkhaṇāya nissayo saddo lakkhaṇiko. Byañjanasabhāvo pana parapariyāyo saddassa tatiyo byāpāro. Tassa nissayo saddo byañjanako. Iccetaṃ tiṇṇaṃ saddānaṃ vasena atthopi tividho hoti vācco lakkhaṇiyo byaṅgyoti. Tattha byaṅgyoyevattho bandhasatthā vuccate. Teneva padhānabyaṅgyo bandho uttamo, apadhānabyaṅgyo majjhimo, abyaṅgyo adhamo, byaṅgyena vinā bandho nijjīvo siyāti pubbācariyānaṃ pavatti, sabhāvavutti bandhopi tu nijjīvoti nāsaṅkanīyo. Yasmā kavīnaṃ lokavohārakosallaṃ sabhāvavuttiyeva gameti. Yo hi sakalalokaṭṭhitiṃ na jānāti, so kaviyeva na hotīti.
对标志之依止者为言语（音）标志。暗示性质乃言辞第三业态，依托为言语音质。由此三种言语的音质产生三重意义：表达、标志、暗示。以暗示为义之言语即称“关系”，故以此义作“关系”之义指。由此产生三种等级：主导暗示谓之“上等关系”，其次为“中等关系”，最后为“下等关系”。若无暗示，即无关系，故关系乃生命之本。此乃祖师们言通说之义。因为诗人若不懂大众所共悉之本质暗示，则不可为诗人。
Athettha tividhampi atthaṃ tādisajanāvabodhatthaṃ samudāharissāma ‘‘munindavadanambhoje’’tyādi. Ettha vāṇīsaddassa saddhammasaṅkhāto attho vāccattho. Vāṇī nāma cetanā, tassaṃ yāva devatatthaṃ nāropyate, tāva tappatī attano manosampīṇanaāsīsanā na saṃgacchatīti vākyasāmatthiyāyeva vāṇiyaṃ sāyamocityabhedena devatāsaddassa āropitottho lakkhaṇiyo. Tathā vadanasaddassāpi mukhaṃ vāccattho. Ambhojasaddassa samāropitottho lakkhaṇiyo. Manosampīṇanassa tu aññathā anupapattiyā passaddhyādikkamena yathābhūtāvabodhasambhavā anāyāsena vicittānekasaddatthapaṭibhānena ganthaparisamattisaṅkhātā yathicchitatthanipphatti hoteva, ayaṃ byaṅgyattho. Tabbācakā saddā vācakalakkhaṇikabyañjakā hontīti evaṃ sabbattha saddatthavicāro gantabbo.
此处，为表明此三重义，也即三种语言义的因缘机锋，举示“天尊面部水滴”等为例。言语为心意，心意未至神祇则不能附加，故其心念尚未成熟，不能互相会合连接。此处称为言语未成熟之因，神祇缘附之言语便有附加义用。从而又关于面部言语，有“水滴”一词的附加义。心意成熟情况依实际理解不同，容易产生多义和意象复杂，且文辞精炼恰当，令意义一致无碍，这即为附加义。这些表达、标志及暗示构成言语的三重义，故各处对言语旨义之讨论皆应遵循此理。
Tamevaṃ yathāvuttabandhasarīraṃ katividhamiccāha ‘‘pajje’’ccādi. Ayaṃ yathāvutto bandho bandhasarīraṃ tidhā bhave tippakārena siyā, nādhikaṃ nāpyūnaṃ. Kathaṃ? Pajjagajjavimissānaṃ bhedena pajjasabhāvādīnaṃ visesena tidhā bhaveti pakataṃ. Tattha pajjaṃ nāma amhehiyeva viracitavuttodayākhye chandasi nirūpitā vuttajātippabhedā catuppadikatthā nirūpito muttakādipi vuttajātippakāroyeva. Tenevettha tesamadassanaṃ. Tesu ekagāthā niṭṭhitatthā sappadhānā gāthantarānirapekkhā muttakaṃ, ekakriyādānena aññamaññasāpekkhā niṭṭhitatthā paccekaṃ aniṭṭhitatthā gāthā kulakaṃ, nānābhittiyo bhinnakiriyo sappadhānā gāthā koso viya ṭhapitā koso, ekabhittipadosādikaṃ vaṇṇetuṃ samudāyena pavattā bhinnakriyā gāthā saṅghāto, sopi catubbidho pajjappakāro yathāvuttasaggabandhovāti viññātabbaṃ. Gajjaṃ nāma pādasanniṭṭhānarahito syādyantatyādyantappabandho. Tassa tu dve pakārā ākhyāyikā, kathāti. Vimissaṃ pajjagajjamayaṃ nāṭakappakaraṇādi, campū jātakamālādikā ca.
如此所说的缚身（bandhasarīra），各种称谓如『pajje（甲胄）』等，都是对缚身的分类，缚身被分为三类，既不更多也不少。如何分？以缚中『pajja（甲）』『gajja（锁链）』『vimissa（环扣）』三种不同事物的区别而定，特别是根据甲的性质等而显现三类。这里的『pajja』是指我们自己所作的，由『突起』所称的出发点，按照四种缚的差别来说明，就像已述的缚的类型一样。因此这里得到了它们的共同见解。其中文殊经句已说明确切意义，连续吟唱者不加分别念而得准解，单独每句虽不完备，但在往返之中相辅相成；各种对立和不同层面，缚的行为虽有差异，但相依相续如遗迹与遗迹的堆积，乃至缚的四种功用皆应知为『缚与天界缚』（pajjappakāra）之分类。『gajja』名为无与足着地的锁链束缚，互相连结称为两种类型，即『叙事锁链（ākhyāyikā）』与『讲说锁链（kathā）』。『vimissa』即由甲锁链构成的戏剧因缘，诸故事集与Jātaka等也包含之中。
§8
8. Idāni sañjānanābhilāsīnaṃ alaṅkāranissitaṃ bandhasarīraṃ, sova bandhoti adhikataṃ, ‘‘yo kuṇḍalī, so devadatto’’ti pasiddhakuṇḍalittānuvādena appasiddhassa devadattattavidhānaṃ viya dassento ‘‘bandho’’ccādimāha. Tattha bandho nāma ca bandhanaṃ pana. Dosavajjitā saddatthanissitadosehi pariccattā, te vā vajjitā etehi tādisā. Sahitā aññamaññānurūpatthena sahabhāvaṃ gatā. Saddatthā saddo, attho ca. Evaṃpakārehi tu īdisasaddatthānaṃ viññūnaṃ tuṭṭhijanakaaññamaññānurūpaguṇasahitānaṃ bhāvoti vacanatthena ‘‘sāhicca’’miti vadanti. Saddatthāti ettha saddatthānaṃ kiṃ nānākaraṇanti? Saddo pana atthappatītiyaṃ attano mukhyabyāpāraṃ lakkhaṇabyāpāraṃ byañjanasabhāvabyāpārañceti tividhaṃ byāpārabhedena. Kamato vācako lakkhaṇiko byañjanako ceti tividho. Tathā atthopi vācco lakkhaṇiyo byaṅgyo cebhi tividho. Atra tu vācako saddo attanā dīpetabbamukhyatthassa jātiguṇakriyādabbabhedena catubbidhattā sayampi jātiguṇakriyādabbasaddavasena catubbidho. Vācakasaddassa mukhyabyāpāro ‘‘abhidhā’’ti ca voharīyati. So mukhyabyāpāro jātyādīhi abyavahitattheva vattate. Tathā hi ‘‘go nīlaṃ pācako visāṇi’’ccādo goādisaddānaṃ mukhyabyāpāro gopiṇḍanīlapaṭapācakakattusiṅgīti dabbānaṃ visesanabhūtajātiguṇakriyādabbesveva pavattati, na pana jātyādīnaṃ nissayabhūtagopiṇḍādīsūti. Vuttaṃ hi–
现在说起爱好觉知者装饰性的缚身，更大于此有『sova bandha（结缨）』一词，称为『缚』是因引用了广为人知的『耳环（kuṇḍalī）为devadatta（天赐）』的著名比喻，而指出所谓缚身。此处“缚”之名既指缚紧，也含连缀之意。由于带有污秽的声音，其所传的意义常以负面为主，类似有污秽的词汇。然而这些词汇互相依存，彼此趋于协调，故而共存，具有相应属性与意义。聪明而乐于接受的众人，则将此称作『sāhicca（共起）』，意即声音与意义的相互契合。这里所谈的声音与意义，涵盖了何种多样因素呢？声音为一切事物之标识、象征与发声的本质，分为三类：意指、标志与发声者。意义也相应分为语词、标志、指示三类。此处，声音作为发声者，应以其主体义称，依据其种类分类成四种，原因是声韵本身依其内涵及发声效果，呈现四重属性。作为发声声音的主要功能称为『abhidhā（指称）』。此主要功能在于表示诸如种类等不引申之义。正如说『牛蓝食草虫』，牛等声词的主要作用是指称该物，如乳牛、牛群、蓝色、食草、角状分别指示不同属性，作用于对象，是特定的指称功能，非依赖于种类等而存在。经中有言——
‘‘Visesyaṃ nābhidhā gacche, khīṇasatti visesane’’ti .
『因具体指称而非指称具体，因破除杂念而指称』。
Tassattho – visesane visesanabhūtajātyādimhi khīṇasatti khīṇabyāpāravatī abhidhā mukhyabyāpārova visesyaṃ dabbaṃ na gacche na pāpuṇātīti.
据此，在以具体性质分别之指称及种类等不可余外的特性等上，指称主要功能是不存在及不可获得的。
Jātyādīnaṃ nissayagopiṇḍādikaṃ abhidhā na vadati ce, evañca sati ‘‘go gacchati, nīlaṃ nivāseti, pācako āgacchati, siṅgī dhāvati’’ccādīsu jātyādivisiṭṭhagopiṇḍādīnaṃ goādisaddassa kathaṃ vācakattaṃ yujjatīti? Dabbādhīnajātiguṇādīsu vuttesu tabbisiṭṭhassa dabbassa pariyāyato vācakattā. Nippariyāyato pana suddhalakkhaṇabyāpārasseva visayo. Lakkhaṇabyāpāropi suddho upacāramissoti duvidho. Tattha suddho lakkhaṇabyāpāro jātyādivajjitatthavisayo. Tathā hi ‘‘go gacchati, nīlaṃ nivāseti, pācako āgacchati, siṅgī dhāvati, mañcā ugghosenti, gaṅgāyaṃ ghoso’’tyādīsu jātiguṇakriyāsiṅgadabbamañcagaṅgādīnaṃ gamanādīhi yogāsambhavato jātiguṇādayo atikkamma yathākkamaṃ gamananivāsanaāgamanadhāvanaugghosanaghosādīnaṃ nissayabhūtagopiṇḍādayo parāmasati.
若不把种类等依赖的群体视为指称，那么『牛行走，蓝色聚集，牧童来了，角状奔跑』等句中，如何赋予牛等声词发声功能？这些句中所称属的种类、属性与事物，有其作为同类的示范词，而非词义或用法的枯燥限定。标志也有纯粹针对种类等的对象，故纯粹则服务于纯标志。这里纯粹标志的作用分两类：一是指种类排除义，二是针对种类的限定属性。正如所言：『牛行走，蓝色聚集，牧童来了，角状奔跑，床铺嘈杂，恒河流水声』等句中，种类、性质、动作、床铺、恒河等内容有所联系，因而涉及超越种类等纯属类别相关的现象，乃因行动移动、停留、奔跑、吵杂、水流声等的同类属性依赖而生。
Misso tu upacārabhedena bahuvidho. Tathā hi katthaci kāraṇe kāriyamupacarīyate, yathā ‘‘āyughata’’nti, ettha āyuvaḍḍhanakāraṇabhūte ghate kāriyabhūtaāyuno vohāro āropito hoti. Uparipi upacāro yathāyogaṃ yojetabbo. Ataṃsabhāve hi taṃsabhāvāropanaṃ upacāro. Katthaci kāraṇakāriyānamabhedo, yathā ‘‘āyuyeva ghata’’nti. Katthaci upameyyaupamānopacāro, yathā ‘‘go bāhiko’’ti. Katthaci upamānaupameyyānamabhedo, yathā ‘‘goyevāyaṃ bāhiko’’ti. Katthaci tadādhāratāya tadūpacāro, yathā ‘‘padīpaṭṭhā kapallikā padīpo’’ti. Katthaci kriyāsambandhena taṃbyapadeso, yathā ‘‘avaḍḍhakīpi vaḍḍhakī aya’’nti. Katthaci saṃsāmisambandhena taṃbyapadeso, yathā ‘‘rājavallabhopi rājā aya’’nti. Katthaci avayave samudāyabyapadeso, yathā ‘‘paṭo daḍḍho’’ti. Iminā mukhena upacārabhedo daṭṭhabbo. Byañjanasabhāvabyāpāro eva ‘‘dhana’’nti ca vuccati, tassa tatiyabyāpārassa visayo tādisavākyameva vāti daṭṭhabbo.
锁链的种类依役所不同而多样。比如在某原因下某物被当作作用存在，如『年龄』一词，被当作为增加年龄的原因，意味增寿之意。其上还有合适对应的增加称谓，这也是依种属划分。某些情况则无因果差别，比如说『在年龄中』。某些则属比喻对应，如『牛是外部的』。某些兼有比喻与对应差别，如『正是牛是外部的』。某些因互依关系而生称谓，如『放灯的猴子是灯』。某些依事缘关联称谓，如『国王的宠儿也是国王』。某些依部件与整体之关系称谓，如『盆子是深的』。此种别在此可以看见。意念的作用功能对应声音作用谓为『财富（dhana）』，其第三功能范围则限定于这种句意。
Ettha byaṅgyatthaṃ bandhassa jīvitamiti ca, byaṅgyatthapadhānaṃ bandhamuttamanti ca, byaṅgyatthapadhānarahitaṃ majjhimanti ca, abyaṅgyabandhaṃ adhamamiti ca vadanti. Honti cettha –
此处称为『缚』的意涵是生命。如释者言：『缚』有显著意涵，也有隐含意涵。显著意涵之主要是指束缚之终止，隐含意涵则指中间状态；非显著的缚谓之下缚。这是意说。若论此处——
Atthappatītiyaṃ sadda-byāpāro tividho bhave;
『义』与『义务』这两个词的涵义，有三种不同的理解：
Mukhyo lakkhaṇabyañjana-sabhāvo cāti ettha tu.
这里所说的『主要』，是指特征与所标示之本质的既存状态。
Abhidhāparapariyāyo, byāpāro paṭhamo bhave;
第一类是指名称的多样解释，即『义』所含的不止一种说明；
Dhanantāparapariyāyo, byāpāro tatiyo puna.
第三类则是指依财富（财富的种类）变化而来的多样解释，亦即『义务』的多样。
Mukhyo nirantaratthesu, lakkhaṇā tu tirohite;
特征则是永恒存在于义项之中，而其性质是向下散布的。
Atthe’taro tu vākyassa, attheyeva pavattati.
语句的意义有时发生转折，但意义总是围绕该语句本身展开。
Byāpārassa pabhedena, tidhā saddopi vācako;
依照所表示的事物的区别，声音亦有三种表现形式；
Lakkhaṇiko byañjakoti, tadatthopi tidhā mato.
即符号性、指示性与意味性，这三者皆为不同的见解。
Vācco lakkhaṇiyo byaṅgyo-ccevaṃ saddesu vācako;
声音既是符号，又是指示体，且如是用于种种声音中；
Jātiguṇakriyādabba-bhedena so catubbidho.
根据出生、本质、行为和应断义的区别，有四种分类。
Vāccatthassa catuddhāva, bhinnattā jātiādito;
关于语句的意义，有四种分法，即依据差别及类别发生的不同。
Jātyādīnaṃ pabhedena, tathā lakkhaṇiko mato.
出生等之分别，亦依特征而为说法。
Upacārabahuttena, bhede satipi tassa tu;
依附属的多重区别，此处有三种分别。
Byañjako tu anaññattā, visuṃ tehi na vuccatīti.
标志性者则非限定性，不能以此全面称说。
Lakkhaṇato evaṃ veditabbaṃ – ‘‘munindavadanambhoje’’ tyādigāthāyaṃ vadanasaddassa mukhattho vāccattho, āropitaambhojattho lakkhaṇiyattho. Ambhojasaddassa padumattho vāccattho, upacaritamukhattho lakkhaṇiyattho. Vāṇisaddassa saddhammasaṅkhāto attho vāccattho, āropitadevatāattho lakkhaṇiyattho. Ettha āsīsanā nāma yathāvuttanayena puññātisayatā, tato idha abhimatatthabādhakākusalanivāraṇañca kusalānamanubalappadānañca tato kāyacittapīḷāvigamo ca tato sukhappaṭilābho ca tato cittasamādhānañca tatoyeva anekavidhatthāvabodho ca tato abhimataganthaparisamatti ca bhavatītyayaṃ vākyasāmatthiyato laddhattho byaṅgyatto. Taṃtaṃatthappakāsakā saddā vācakalakkhaṇikabyañjanakā nāma bhavanti. Evaṃ saddasaddatthavicāro veditabbo.
特征乃当如此认识——以『圣者之口说「食品」』等歌诗中口语词的字首，称谓附加的食品意义为特征义；称谓莲华义之水字形，视为附属口语的特征义；商人词因言义之约定，称为附加神祇义的特征义。此处「呷」即是随前文，意义有善恶之多样，包含障碍正理、有善恶功德善品之所损生；又有身心苦之离散，及安乐之所获，心念集聚，及其多种意义的觉悟；并知义之聚合清净，此即句意拓展之意。故此种词音、字形、义相互揭示为发声、特征、标志、指示之义。由此应明白音义相应之理。
Idāni pakāsitabandhassa bhedaṃ vadati ‘‘pajjā’’dinā. Ayaṃ vuttalakkhaṇo bandho pajjagajjavimissānaṃ bhedena gāthācuṇṇiyatadubhayamissānaṃ vasena tidhā bhave. Saddo ca attho ceti ca, sahabhāvaṃ itā pattāti ca, dosehi vajjitā, dose vā vajjitā yehīti ca, pajjañca gajjañca vimissañceti ca viggaho. Iha pajjaṃ nāma muttakakulakakosakasaṅghātavasena catuppabhedaṃ chandasi niddiṭṭhavuttavisesaviracitaṃ catuppadikagāthābandhaṃ. Tattha muttakaṃ nāma niṭṭhitatthā sappadhānā ekā gāthā, kulakaṃ nāma paccekamaniṭṭhitatthā aññamaññasāpekkhā ekakriyādvārikā nānāgāthā, kosako nāma nānāvidhavaṇṇanābhūmikā bhinnakriyādvārappavattā sappadhānā gāthārāsi, saṅghāto nāma sañcyākālādiekavaṇṇanābhūminissitā bhinnakriyāsamudāyena pavattā gāthā. Gajjaṃ nāma aniyatapado ākhyāyikākathāvasena dvippabhedo syādyantatyādyanto vacanappabandho. Misso pana imehi dvīhi saṃmisso nāṭakapakaraṇādi ca jātakamālādicampū ca.
现在前文说之组合名叫「辩解」。这是对言文联系辨析之法，通过意识与声音两重端以三种差异展开。所谓「声」与「义」因其同体而得到，不同处被排除，相互之间互相排斥之理，辞说「辩」与「解」相互辨别阐明。此辩说明『辩』乃由声响轻重刺击等联合而成四重区别，由此用四行诗组成。其解说：『酥』为完成义，有着专心一念；『酥』为族类义，有相互依存；『疏』为多品义，有多样各自作用；『合』为聚合义，依附于某一注释背景而成相异作用聚集之诗句。『辩』为不定语，在叙述故事语中双重区分，如头尾句间构成语文联系。此两者再结合后，于戏剧、佛传集录等章回中出现。
§9
9.
Nibandho cā’nibandho ca, puna dvidhā niruppate;
结集与非结集，复有二种区分进行说明；
Taṃ tu pāpentya’laṅkārā, vindanīyatarattanaṃ.
那些饰物尽管美丽，却是令人厌弃的。
§9
9. Evaṃ tippakāraṃ bandhasarīraṃ vatvā idāni aññathāpi dassetumāha ‘‘nibandhocā’nibandho ca, puna dvidhā niruppate’’ iti. Puna bhiyyo yathāvutto pajjamayabandho dvidhā dvippakārena niruppate nicchīyate. Kathaṃ? Nibandho ca tadekadesabhūtehi muttakādīhi catūhi saggabandhādivasena bandho ca anibandho ca kevalaṃ muttakavasenāti evaṃ dvidhā niruppate iti pakataṃ. Nanu tassetassa yathāvuttavātimayassa sakkaṭaṃ pākataṃ apabbhaṃso pesācikaṃ missañceti pañcavidhattaṃ vatvā ‘‘sakkaṭaṃ nāma devatābhāsā. Pākataṃ catubbidhaṃ sakkaṭehi vaṇṇaññattamattena uppannattā mahindasindhavādi tabbhavaṃ, tassamaṃ hiriharakamalādi, mahāraṭṭhādidesapasiddhaṃ desīyaṃ, tabbhavādīhi sammissaṃ missaṃ. Ābhīrādīnaṃ vācā apabbhaṃso, so ca pākataṃ viya catubbidho, tividho ca nāgaraupanāgaravuddhabhedena. Pisācānaṃ vacanaṃ pesācikaṃ. Sabbesaṃ vasena missa’’nti sakkaṭādīnaṃ lakkhaṇaṃ vuttaṃ. Tathā ‘‘siṅgārappadhānanaccasaṅkhātalāsyādīnaṃ paṭipādakatthena lāsyādikamabhinayappadhānattā dassanīyaṃ, itaraṃ kabbaṃ savanīya’’nti duvidhaṃ vuttaṃ, evaṃ pubbācariyehi bhāsābhedena vuttaṃ pañcavidhattaṃ, viniyogabhedena vuttaṃ duvidhattañca idha kasmā na vuttanti? Saccaṃ, tathāpi tadevamidhānupayogitāya na vuttanti veditabbaṃ.
第九，依此称道依体，由此示现缚体，今又欲别作他说，于是言『缚者（nibandho）与非缚者（anibandho）者，复二分别表述』。再进一步，依前所示，缴缚带（pajjama-bandho）亦作二分，二重方式表明完备。如何说？所谓缚者，是由十一种本质组成，诸如怨恨等四种，恰似生死缚系，故两者缚与非缚仅以本质（muttaka）区分，如此二分已被宣说。且其缚性质复依五种区域分类，分别为清净、垢秽、亡灵、戏论及妄语，其各性状已详述。所谓清净，是诸天神的光辉；垢秽分四类，诸如樟树等，生自大水、大地，及国境内为人所知；亡灵则是阿毗罗族人等恶言；戏论四类，乃城镇、乡村及其类别之异；妄语为恶鬼之言，五者总称妄语。且又言「关于装饰、舞蹈和懒惰等，依其手段应观为懒惰的种类，而其他则属闻法」，是二分法说。由前辈之语言差别，已分为五类；依用处分为二类，为何此二分不言？确实如此，然而由此方法之适用性，尚当细察。
Evamalaṅkārādhiṭṭhānabhāvena paṭhamaṃ bandhasarīraṃ dassetvā idāni hārakeyūrādinā purisasarīramiva bandhasarīraṃ saddālaṅkāraatthālaṅkārehi vindanīyataraṃ hotīti dassetumāha ‘‘taṃ tu’’ iccādi. Tusaddo visesavacanicchāyaṃ. Taṃ bandhasarīraṃ tu alaṅkārā alaṅkariyati taṃ bandhasarīrametehīti pasādādayo saddālaṅkārā, sabhāvavutyādayo atthālaṅkārā ca vindanīyatarattanaṃ atisayena vindanīyabhāvaṃ assādanīyabhāvaṃ pāpenti nayanti. Sabbathā niddosabhūtānaṃ saddatthānaṃ aññamaññānurūpato sahitabhāvena paramāya vaṇṇapokkharatāya samannāgataṃ tādisapurisasarīramiva vindanīyampi samānaṃ alaṅkārehi pasādhite sati accantameva vindanīyaṃ siyāti adhippāyo.
依此饰物之立场，示现第一缚体，今又说有如男子身体之缚体之声饰、义饰，故言『此等』等语。此音声处分，乃特殊词义之表述。彼饰物装饰缚体，此缚体即如是，因声饰乃第一，义饰乃第二，二者最为可见、深入人心，俱生恭敬，故不厌。凡有无嗔之音义，互相和合，且具极妙色如满花园之美，似此如男子身体饰物之意，更是极应察度。此为重要原则。
§9
9. Punapi tasseva bandhassa bhedaṃ kathetuṃ ‘‘nibandho cā’’dimāha. Puna nibandho ca muttakādīhi catūhi avinābhāvato mahākabbādisabhāvena nirantaraṃ katvā bandho ca anibandho ca kevalaṃ mahākabbādisabhāvena muttakattā anirantaraṃ katvā bandho cāti sova bandho dvidhā niruppate nicchīyate. Punapi so bandho sakkaṭapākataapabbhaṃ sapesācikamissabhāsābhedena pañcavidho. Siṅgārapadhānanaccasaṅkhātalāsyādīnaṃ dassanappadhānattā tādisaṃ naccaṃdassanīyaṃ, tadaññaṃ kabbaṃ savanīyamiti vaḷañjanabhedato duvidho ca hoti. So sabbopi payojanābhāvato iha na gahito. Tattha sakkaṭaṃ nāma devatābhāsā. Tato kehici akkharehi bhinnaṃ pākataṃ nāma. Taṃ pana tabbhavatassamadesiyamissavasena catubbidhaṃ hoti. Tattha sakkaṭato vaṇṇaññattamattena nibbattaṃ tabbhavaṃ nāma, taṃ mahindasindhavādi. Tassamaṃ hiriharakamalādi. Dese pasiddhaṃ desiyaṃ. Missaṃ nāma tabbhavādīhi sammissaṃ. Apabbhaṃso nāma gopālakādīnaṃ vācā, so ca tabbhavādīhi catubbidho, nāgaraupanāgaravuddhabhedena tividho ca hoti. Pisācānaṃ vacanaṃ pesācikaṃ. Tehi sakkaṭādīhi sammissaṃ missaṃ nāma hoti. Idāni īdisappabhedavantabandhassa alaṅkārena sobhanattaṃ vattuṃ ‘‘taṃ tu’’ccādimāha. Taṃ tu taṃ pana vuttappakāraṃ bandhasarīraṃ alaṅkārā pasādādisaddālaṅkārā, sabhāvavutyādiatthālaṅkārā ca vindanīyatarattanaṃ atisayapasādanīyattaṃ pāpenti. Nirantaraṃ bandho nibandhoti ca, na nibandho anibandhoti ca, atisayena vindanīyo vindanīyataro, tassa bhāvo vindanīyatarattananti ca viggaho.
第九，复言该缚体之别，言『缚者也』。再次，缚者由本质十一种组成，四者虽无断续，论为大恶言之类持续唱说，故称缚者；非缚者则由该四种形成，无间断地持续唱说，又称非缚者。如此缚体二分已定。复言该缚有清净、垢秽、亡灵等五种如前所说。所谓清净为神祇光辉；垢秽四类，由文字异产生；亡灵称为外来粗俗之言，四种区分为城镇与乡村之别。戏论为妄语；五种总为妄语。现今具种种差别之缚体之装饰旧美观，因而语『此等』。此等声音饰与义饰极深显著，分别二者之存在，故言缚体，缚体被释为清净与非清净等，皆为极易辨识、极应分别者。
§10
10.
Anavajjaṃ mukhambhoja-manavajjā ca bhāratī;
纯正无亏损的面食和手足洁净，称为博学者；
Alaṅkatāva sobhante, kiṃ nu’te niralaṅkatā?
饰物得以美丽显现，岂能谓之不美？
§10
10. Tameva samattheti ‘‘anavajja’’ miccādinā. Anavajjaṃ aññamaññānurūpādhikatanettakaṇṇādiavayavena piḷakatilakakāḷakādyanāhatāya ca sundarabhāvato agarahitaṃ mukhambhojaṃ vadanāravindañca tathā anavajjā padādidosānabhibhūtāya sundarabhāvena agarahitā bhāratī ca vāṇī upacārato tappaṭipādanīyo attho cāti ete alaṅkatāva mukhaṃ tilakatāḍaṅkādinālaṅkārena, saddatthā saddālaṅkāraatthālaṅkārehi pasādhitā sajjitā eva, niralaṅkatā tathā apasādhitā asajjitā sobhante kiṃ nu, na sobhantevāti vitakkemīti attho. Nuiti vitakke.
《无过失》一词用来反驳错误的说法。在此教法中，“无过失”是指形态相称、符合彼此的装饰组成部分，如象征权威的印记、黑色纹饰等。其中面部的轮廓端正、嘴唇和莲花状的嘴唇，以及“无过失”这词所涵盖的脚、手、牙齿等部位也无任何缺点。口才也端正而流畅，语言不夹杂杂音，能够恰当地表达含义。因此，这些由面部各种饰物装饰、音声装饰和含义装饰三者完备而组成，是庄重华美的；若不装饰，则不够庄重不雅观，也不庄重备足，既无光彩亦不雅致。若问是否因此而美观，否则不美，这是思维所达的含义。结尾语“这是思维”表明此乃辨析之理。
§10
10. Tameva ‘‘anavajja’’ miccādinā samattheti. Vaṇṇasaṇṭhānādiavayavasampattiyā ca piḷakatilakakāḷakādidosarahitattā ca aninditaṃ mukhambhojañca anavajjā padadosavākyadosaatthadosehi amissattā agarahitā bhāratī vāṇī ca abhedopacārena tappaṭipādanīyattho cāti ime alaṅkatāva kuṇḍalatilakādiābharaṇehi ca saddālaṅkāraatthālaṅkārehi ca sajjitā eva, niralaṅkatā tehi avibhūsitā sobhante kiṃ nu, na sobhanteti maññe. Natthi avajjamassāti ca, mukhameva ambhojamiti ca viggaho. Kimiti paṭisedhe, nuiti vitakketi.
“无过失”一词专门用来反驳错误论点。由色彩搭配等构件组成以及象征权威的印记和黑色纹饰等缺失的状态，连嘴唇端正无瑕疵也包含其中。无过失即是不包含脚、牙、口等缺陷，也无言语、言词或含义上的过失；口才和语言表现皆连贯顺畅，能够恰恰以适当的形式表达含义。诸如此类装饰，如耳环、印记等饰物尽皆包含音声装饰和意义装饰，组合完成并保持庄重，而未装饰则未加美化，不能美化。未装饰的东西不会美观，装饰恰当时则美观显赫。我认为不存在“有过失”，所谓面部即是嘴唇。此乃解释反难，即“不是这样”的反驳思维。
§11
11.
Vinā gurūpadesaṃ taṃ, bālo’laṅkattumicchati;
若无老师的教导，愚人却妄想装饰自己；
Sampāpuṇe na viññūhi, hassabhāvaṃ kathaṃ nu so?
在智者众中怎能达到笑的状态呢？
§11
11. Alaṅkaraṇañca tesaṃ vinā gurūpadesena karonto vinā pahāsaṃ nāparaṃ visesamadhigacchatīti dassetuṃ silesālaṅkāramāha ‘‘vinā’’tiādi. Gurūnaṃ pasādhanopāyopadesakānaṃ, alaṅkārakāraṇopāyopadesakānaṃ vā upadesaṃ ‘‘ettha evaṃ kate sobheyyā’’ti upadisanaṃ vinā pariccajja mukhassa, bandhassa ca alaṅkaraṇānabhiññatāya bālo aññāṇako yo koci puggalo taṃ mukhaṃ, bandhaṃ vā alaṅkattuṃ anurūpavasena sajjetuṃ icchati adhippeti, so tādiso aññāṇapuggalo viññūhi tabbidūhi paṇḍitajanehi hassabhāvaṃ avahāsaṃ kathaṃ kena pakārena na sampāpuṇeyya. ‘‘Kimidaṃ aññāṇapurisena kariyatī’’ti hasantevāti adhippāyo. Nuiti vitakke.
装饰这些没有老师指点便做，而没有愚弄和嘲笑他人的意图，获得特别成就的教义如恶习装饰，故言“无”。老师是表达愉悦恭敬、启发指导者，装饰品的制作原因和方式之指示者。这里的教导为“若如此装饰，就会美观”，若无指示即抛弃装饰，缺乏对面部和脖子装饰的知识，愚人凭自己无知的愿望随意为脸或脖子装饰物以适合的方式而制作，便是此类无知者。诸智者和博学者视之为愚人的愚劣行为，嘲笑这种滑稽行为，问“这是什么无知的人所为？”这即为反难思惟。
§11
11. Idāni padādidosarahitabandhasarīrassa alaṅkārehi bhūsanamapi gurūpadesasahitameva seṭṭhanti dassetuṃ ‘‘vinā gurūpadesa’’ miccādisilesālaṅkāramāha. Bālo mukhādisarīrālaṅkāre, bandhālaṅkāre vā asamattho yo koci gurūpadesaṃ vinā sarīrālaṅkārakaraṇassa, bandhālaṅkārakaraṇassa vā anurūpopadesamantarena taṃ sarīraṃ, bandhaṃ vā alaṅkattuṃ tilakatāḍaṅkādīhi, saddālaṅkāraatthālaṅkārehi vā sajjetuṃ icchati ce, so viññūhi tadubhayaññūhi hassabhāvaṃ avahasitabbataṃ kathaṃ na sampāpuṇe, pāpuṇātyeva, tasmā gurūhi sādarato uggaṇhitvā kattabbanti bhāvo.
此时对于带有脚、牙和口部缺陷的脖子和身体的装饰，在有老师教导的情况下才是最优的，故作“无老师教导”的错误说法。如愚人无力装饰脸等身体部位或脖子装饰，没有老师恰当的指导教学，凭自己对装饰方法的无知想用印记、纹饰或音声、意义装饰来装饰身体或脖子时，即是智者和无知者皆应嘲笑和贬低的滑稽行为，绝不会得到赞许。故而从尊敬出发，应由老师予以指导和安排。
§12
12.
Ganthopi kavivācāna-malaṅkārappakāsako;
即使如同诗人语言的装饰般光辉的书籍；
Yāti tabbacanīyattaṃ, tabbohārūpacārato.
也应被视为必须使用之物，应因其所具的内容而加以使用。
§12
12. Nanu saddagammā, atthagammā ca alaṅkārāti gantho kathanti āha ‘‘ganthopī’’tiādi. Kavivācānaṃ kavippayogānaṃ samudāyarūpānaṃ, paṭipādanīyatāya tabbacanīyānañca atthānaṃ alaṅkārappakāsako alaṅkārānaṃ yathāvuttānaṃ vibhāvito ganthopi kiriyākappasaṅkhātaṃ satthampi tabbacanīyattaṃ tena alaṅkārasaddena vāccataṃ yāti upagacchati. Kinti āha ‘‘tabbohārūpacārato’’ti. Tassa katavohārassa alaṅkārasaddassa, tasmiṃ vā maṇḍanavisese pavattassa alaṅkāravohārassa upacaraṇaṃ soyamityabhedena parikappanaṃ upacāro. Kasmā? Paṭipādanīyapaṭipādakānaṃ abhedavasena kāraṇe kārīyassa upacariyatoti adhippāyo.
第十二条话：难道音韵的组合和意义的组合都不是装饰吗？书籍说，『书籍亦为』，诗人的言语即诗人使用的组合形式，为了使其意义得以表达，同时也显现装饰，书籍本身是被称为『书籍』的行为工具，诗人亦应尽其所能为表达内容而使用该装饰。又说『应因其实用而被使用』。此中所谓的使用，指的是该装饰言语在该内容上的附加、装饰之义。为何如此说？是因为为表达意图的主体与客体不应有所区分，故谓为附加。
§12
12. Idāni saddālaṅkāraatthālaṅkāragantho kathamalaṅkāroti āha ‘‘gantho’’ccādi. Kavivācānaṃ kavīhi vuttavākyasaṅkhātānaṃ, upacārato tappaṭipādanīyaatthasaṅkhātānañca kavippayogānaṃ alaṅkārappakāsako saddatthālaṅkārappakāsako ganthoapi kiriyākappasaṅkhātaṃ satthampi tabbohārūpacārato tassa alaṅkāroti katavohārassa alaṅkārasaddassa kāraṇe kārīyūpacārena tabbacanīyattaṃ tena alaṅkārasaddena vattabbataṃ yāti. Apisaddo alaṅkāramapekkhati. Alaṅkāre pakāseti, alaṅkārānaṃ vā pakāsakoti ca, tena vacanīyo, tassa bhāvoti ca viggaho. Ettha bhāvoti vāccavācakasambandho. Tassa saddādialaṅkārassa vohāroti ca, tabbohārassa alaṅkārasaddassa upacāroti ca vākyanti.
第十二条话：现在关于声音的装饰与意义的装饰的书卷为何称为『书籍』？诗人语言是由诗人所说的话语组成的，总是附加的、旨在表达所欲表达意图的诗语组合，且该书卷亦为行为工具，诗人应依其用途而使用导致该装饰言语被称为装饰的那段话。装饰言语的起因和所做的动作是附加的，故其为装饰言语。反之，无声音即无装饰。故此说显现装饰，意谓示现装饰物或装饰的性质，其含义为对契合言语或其性质的说明。此处『性质』即言语与表达之关系。关于装饰声音的使用，则指装饰的起因、用途与附加，这些都被称为附加。
§13
13.
Dvippakārā alaṅkārā, tattha saddatthabhedato;
装饰有两种手段，因声音意义的分别，
Saddatthā bandhanāmāva, taṃsajjitatadāvali.
以声音为纽带的称为结合，彼此相接的则为连续。
§13
13. Idāni yathāvuttaalaṅkārānaṃ pabhedaṃ, tappasaṅkañca taṃbandhasarīrañca heṭṭhā vuttampi ekato sambandhetvā dassetuṃ ‘‘dvippakārā’’di āraddhaṃ. Tattha tasmiṃ kiriyākappasaṅkhāte ganthe, tasmiṃ vā bandhālaṅkārādhikāre alaṅkārā yathāvuttā dvippakārā honti. Kathaṃ? Saddabhedato, atthabhedato ca, saddālaṅkārā atthālaṅkārāti alaṅkārā dvippakārā hontīti attho. Yesaṃ bhedena te dvippakārā, te saddā, atthā ca. ‘‘Bandho’’ iti vuttaṃ nāmaṃ yassā āvaliyā sā bandhanāmā eva. Taṃsajjitatadāvali tehi alaṅkārehi sajjitā pakāsitā taṃsajjitā, tesaṃ saddatthānaṃ āvali samudāyā, mahāvākyaṃ, antaravākyaṃ vā. Paripuṇṇo bandho mahāvākyaṃ, muttakādayovayavā antaravākyāni, taṃsajjitatadāvalikaṃ pasiddhabhāvena anuvaditvā appasiddhā saddatthā vidhīyante.
13. 现在为了表示前述装饰成分的各种区别及结缔和肉身这二者相应结合的统一，称之为“双重关系”。其中，在所谓执行行为的章节中，或在关于结缔装饰作用的方面，装饰成分依照前述，确实表现出双重关系。这是如何呢？是从声音的区别与含义的区别而言，声音装饰成分与含义装饰成分因此成为双重关系。所谓“结缔”，名字由其环绕体所生之网罗而得。被此环绕体所束缚的装饰，由这些相连的装饰所共结，由它们的声音和含义的聚合所形成的网罗，可以是纲领性大义的，也可以是中介性的次义。纲领性大义即称为完整之结缔，而次义之片语，则为中介语句，因其众装饰所共结所成环绕体揭示知晓，虽不甚显著，但由此反义音义则形塑成规则。
§13
13. Idāni yathāvuttaalaṅkārānaṃ avuttabhedañca tadādhārādhikataṃ yathāvuttabandhasarīrañca ekato dassetuṃ ‘‘dvippakāre’’ccādimāha. Tattha tasmiṃ kiriyākappasaṅkhāte alaṅkāraganthe, no ce, alaṅkārādhikāre vā alaṅkārā vakkhamānālaṅkārā saddatthabhedato saddālaṅkāraatthālaṅkārabhedena dvippakārā honti, yesaṃ bhedena alaṅkārā bhinnā, te saddatthā bandhanāmāva. Taṃsajjitatadāvali tehi saddatthālaṅkārehi alaṅkatā, tesaṃ saddatthānaṃ mahākabbādisamudāyarūpā paṭipāṭibandhoti vuttaṃ hoti. ‘‘Bandho’’ iti nāmaṃ yasseti ca, tehi saddatthālaṅkārehi sajjitāti ca, tesaṃ saddatthānaṃ āvalīti ca samāso.
13. 现在为了表示前述装饰的种类分类及其所依赖的基础，连同前述结缔体统一呈现，称其为“双重关系”等。其在行为章节中，或者在装饰权能方面，若无此，装饰作为句子中的声音装饰和含义装饰二者区别后，则装饰之间成为声音装饰和含义装饰的区别，是双重关系。以此区别而论，装饰各自独立，则它们形成了所谓的结缔。被这些声音和含义装饰所共结，便称为装饰的集合，那被规则称为纲领性大义的由来，应知为遵守规约而形成的统一联系。所谓结缔，即因被这些声音和含义装饰所捆缚。
§14
14.
Guṇālaṅkārasaṃyuttā, api dosalavaṅkitā;
具有美德装饰相联系，亦夹杂缺点之曲折。
Pasaṃsiyā na viññūhi, sā kaññā viya tādisī.
智者不赞赏，宛如无用之女。
§14
14. Evaṃ guṇena alaṅkārena sajjitāpi sā saddatthāvali appakenapi dosena saṃyuttā satī asamphusitabbāva viññūhi siyāti dassetumāha ‘‘guṇa’’ iccādi. Saddālaṅkārākhyena guṇena, atthālaṅkārena ca saṃyuttāpi visesena sajjitāpi saddatthāvali dosalavena dosalesenāpi aṅkitā abhilañchitā satī viññūhi guṇadosavibhāgavidūhi paṇḍitapurisehi na pasaṃsiyā neva pasaṃsitabbā. Kāviyāti āha ‘‘kaññā viyatādisī’’ti. Yathā hi kaññā dasavassikā sannaddhayobbanābhimukhabhāvena jananayanamanovilubbhinīguṇena, ābharaṇavisesena cālaṅkatā kenaci kuṭṭhadosalesena aṅkitā viññūnaṃ asamphusanīyā siyā, pagevāparā, evameva saddatthāvalipi appakenapi saddarūpena, atthalakkhaṇena ca dosena kuṭṭhakappena vajjanīyā eva viññūnaṃ, pageva bahunāti vuttaṃ hoti.
14. 如此，即使被美德装饰相连，声音聚合体仍有或多或少的缺陷。故此告知「品质」等者，乃指声音装饰之美德及含义装饰之结合体，虽被赞誉，却因缺陷或堕落而被智者不宜推崇。『宛如无用之女』这一比喻，正是形容美丽少女因十岁青涩，妍容尚未成熟，外饰亦附诸装饰，却因某些隐匿的缺点标记，而不被智者所看重，反为弃之。正如这些声音装饰体虽美，却因含义标志及堕落标记的误用而应当为智者所排斥，故曰众多。
§14
14. Evaṃ saddatthānaṃ guṇībhūtehi alaṅkārehi sajjitā saddatthāvali kenaci padādidosena abhilakkhitā ce, appasatthāti dassento ‘‘guṇālaṅkāri’’ccādimāha. Guṇālaṅkārasaṃyuttā api saddālaṅkārasaṅkhātaguṇena, atthālaṅkārena ca visesena yuttāpi sā saddatthāvali dosalavaṅkitā padadosādinā aṇumattenapi dosena aṅkitā yuttā sahitā tādisī guṇālaṅkārasaṃyuttāpi dosalavaṅkitā kaññā viya dasavassikā yobbanappattā vanitāva viññūhi guṇadosaparikkhakehi na pasaṃsiyā na pasaṃsitabbā. Yathā hi dasavassikā itthī piyasabhāvasaṇṭhitā manuññehi guṇehi, sobhanānurūpagīveyyādiābharaṇavisesehi yuttāpi dissamānena kenaci setakuṭṭhalavena yuttā samānā guṇadosaparikkhakehi dassanīyā na hoti, evaṃ vuttappakārāpi bandhapaddhati kuṭṭhatulyena kenaci padādidosena yuttā viññūhi assādanīyāti adhippāyo. Dosānaṃ lavo, tena aṅkitāti ca, sā viya dissatīti tādīsīti ca viggaho.
14. 如此，若由美德装饰构成声音聚合体，且该聚合中夹杂某些词句的缺点标注，则称之为「美德装饰体」。虽与美德声义装饰结合，但因夹杂缺点标志，乃至极微细缺陷的标定，致使该聚合体失去纯正，智者审视后不加赞赏，亦不应赞赏。譬如十岁的少女，虽具人所喜爱的美德，且以华美饰物相配，外观光鲜，然因某处毁容的细微缺损，仍使鉴赏者不足以赞叹，亦不被视为活泼年轻的理想女性。由此可见，装饰结缔的规约，若以类似毁坏的标记融合缺点则为不可喜。此处缺点之说，即指貌若显现缺陷，以致不为欣赏者所喜，如此得名。
§15
15.
Tena dosanirāsova, mahussāhena sādhiyo;
凭借消除烦恼的力量，凭借极大的精进，是能达成的；
Niddosā sabbathā sā’yaṃ, saguṇā na bhaveyya kiṃ.
从未染有烦恼，这声音具足善根，怎会不吉祥呢？
§15
15. Yato evaṃ, tena tasmā kāraṇā mahussāhena mahatā vāyāmena dosānaṃ padadosādīnamanatthanimittānaṃ nirāsova satthadiṭṭhiyā satthappabhāvato pariccāgoyeva sādhiyo sādhetabbo, ‘‘viññūhī’’ti seso. Evaṃ dosanirāse ko guṇo upalabbhatīti ce. Sabbathā sabbappakārena niddosā dosehi niggatā sāyaṃ saddatthāvali saguṇā saddālaṅkārasaṅkhātehi guṇehi sahitā na bhaveyya kiṃ, bhavatyeva, guṇarahitaṃ taṃalaṅkatamanupādeyyaṃ siyāti adhippāyo.
15. 因此，基于此缘，由于极大的精进和努力，应当断除烦恼及其类不善、无益之因，圆满如理实见导向之目标，如法放下缘起法，这就是应当证成的“智慧者”。若问如是断除烦恼者，何以观其善？一切时一切种类皆无烦恼，此音声因缘具足，是瑞吉之声，兼有善根具足的音声装饰，怎会不善呢？若无善根，这无装饰之音声应当摒弃，如此是推断。
§15
15. Tena yato dosayuttā viññūhi anupādeyyā, tasmā mahussāhena adhikavāyāmena dosanirāsova padadosādīnaṃ nirākaraṇameva sādhiyo anekasatthavisayāya paññāya viññūhi sādhetabbo, evaṃ sati sabbathā sabbākārena niddosā dosarahitā sā ayaṃ saddatthāvali saguṇā saddālaṅkārasaṅkhātehi guṇehi yuttā na bhaveyya kiṃ, guṇayuttā bhaveyyāti adhippāyo. Dosānaṃ nirāsoti ca, natthi dosā etissā, niggatā dosehi vāti ca, saha guṇehi vattamānāti ca viggaho.
15. 由此，烦恼缠绕者不可接近智慧者，故以极大精进和努力消除烦恼、断除烦恼类因，仅以智慧者盛集众多教义的智慧之眼，应当证成此果。由此观之，一切时一切因缘皆断烦恼，除烦恼者，这音声具瑞吉之根，伴有具善根之音声装饰，怎会不吉祥？推断是应当具善根乃是吉祥。所谓烦恼之断除，谓烦恼尽灭；无烦恼者；烦恼已断灭，仍由善根随顺并存，此为讲解。
§16
16.
Sā’laṅkāraviyuttāpi, guṇayuttā manoharā;
这虽有装饰相伴，然而具善根的最为美妙；
Niddosā dosarahitā, guṇayuttā vadhū viya.
无烦恼、无烦恼者，如同新嫁娘般具善根者最为殊胜。
§16
16. Kiṃkāraṇamevaṃbhūto dosapariccāgena guṇādānena bandhoti āha ‘‘sā’laṅkāre’’ccādi. Sā saddatthāvali alaṅkārehi viyuttāpi satī niddosā sabbappakārena dosehi niggatā guṇehi saddālaṅkārasaṅkhātehi saṃyuttā janānamānandasandohābhisandanekahetutāya mano harati attano santikamākaḍḍhatīti manoharā hotīti. Tatthodāharaṇamāha ‘‘dosarahitā guṇayuttā vadhū viyā’’ti. Yathā yena kenacipi dosena virahitā vadhū manāpacāritādīhi guṇavisesehi saṃyuttā satī kenaci ābharaṇena amaṇḍitā apasādhitāpi kinnāma madhurā kavīnaṃ pasādhanaṃ kinnāma manoharā hoti, evamayaṃ saddatthāvalipi manoharā hotīti attho.
16. 众生因放弃烦恼而获得资粮，以善业功德而相系，故称为“有庄严具”的相状。此处所谓“善音集”者，即使离开外在庄严饰物，内心持有正念，远离烦恼，以种种善根德性相应，如同庄严饰物所着之声相系，因缘感悦众生，令心神欢喜，守护己身，所谓“令人心悦”者是也。此中举例谓“无烦恼而具德性的新娘”，如同无一切烦恼而具诸特善的良家子女，虽未以饰物装饰，反被毗邻某些装饰所侵扰或不净，但因具特殊德性如诗人悦人之美言，仍能得人喜悦。此即善音之悦心义也。
§16
16. Idāni dosapariccāgena guṇādāne payojanaṃ dasseti ‘‘sā’laṅkāraviyutte’’ccādinā. Sā saddatthāvali alaṅkārehi viyuttā satīpi niddosā sabbappakārena dosarahitā guṇayuttā tatoyeva guṇībhūtā saddālaṅkārena yuttā dosarahitā dubbaṇṇadussaṇṭhānādidosehi pariccattā guṇayuttā hadayaṅgamaguṇayuttā vadhū viya aṅganā viya manoharā sādhujane ārādheti.
16. 今释放弃烦恼而获资粮之理，因言“以庄严装饰相应”等语。即使离开诸庄严饰物聚列，正念清净，远离一切烦恼，以无烦恼、具多德性之善相庄严相应，如同具有诸善德的妍妇，身心俱美，行止端庄，令人悦服，因而受人崇敬喜爱。
§17
17.
Pade vākye tadatthe ca, dosā ye vividhā matā;
句中字词语义及句意，烦恼之种类等差别，依次说明。
Sodāharaṇametesaṃ, lakkhaṇaṃ kathayāmya’haṃ.
对上述事例迹相，我今将详细辨明。
§17
17. Yato evaṃ guṇālaṅkārasaṃyuttāyapi dosalavaṅkitāya viññūnamanādaraṇīyatā, alaṅkāraviyuttāpi dosābhāvena guṇayuttāya manoharatā, evamanatthāvahassāpi dosassa pariharitabbatā satthadiṭṭhiyā, tasmā te dose dassetuṃ paṭijānāti ‘‘pade’’tiādinā. Tesaṃ padānaṃ vākyānaṃ attho tadattho, tasmiṃ. Udāharīyati lakkhyabhāvenāti udāharaṇaṃ, saha udāharaṇehīti sodāharaṇaṃ. Lakkhiyati lakkhiyamanenāti lakkhaṇaṃ.
17. 因为即便具备诸多善德的庄严饰相，若心念被烦恼所污染，智者则视之为可恶不可敬。因此即使有庄严饰相而增添烦恼，常被人们视为惊喜，若缺少烦恼之故障则为善境界。基于佛陀之教理，此处用“句词”等法门引导示现烦恼。句词意指其义，举例即为事迹证言，缘起用语即为标志。
§17
17. Evaṃ alaṅkārayuttāpi appakena dosena yuttabandhassa anupādeyyattā, alaṅkāraalaṅkaraṇe asatipi dosarahite viññūhi upādeyyattā ca mukhyassa dosaparihārassa avassaṃ kattabbattā idāni adhigatadose dassetuṃ paṭijānāti ‘‘pade vākye’’ccādinā. Pade nāmādicatubbidhapade ca, vākye ‘‘syādyantatyādyantānaṃ cayo vākyaṃ sakārakakiriyā’’ti vuttalakkhaṇe vākye ca, tadatthe ca tesaṃ padavākyānaṃ atthe ca vividhā anekappakārā ye dosā viññūhi dosabhāvena matā ñeyyā, etesaṃ padādidosānaṃ sodāharaṇaṃ udāharaṇasahitaṃ lakkhaṇaṃ ahaṃ kathayāmi. Ettha ca–
17. 因此，即便是具庄严饰相却被略微烦恼所缠缚，非亲属相续绊住，智者可观察其烦恼，本是主要烦恼须除之故。故现之颖悟烦恼，用“以句词”教导之。此“句”指四种字面，谓句意由词语组织，亦说“语句”为有主生成工作。其次，句词义不同因烦恼类异，智者视为烦恼因缘，故我今依此而陈述烦恼之类相、事例及其标记。在此之处——
‘‘Padaṃ catubbidhaṃ vuttaṃ, nāmākhyātopasaggikaṃ;
『词』有四种说法，包含名称、称谓和前缀。
Nipātakañca taññūhi, asso khalvābhidhāvatī’’ti .
连同词类词也要了解，它确实具足命名的功能。
Vuttaniyāmena padaṃ tāva daṭṭhabbaṃ. Udāharīyanti lakkhiyabhāvenāti udāharaṇānīti ca, saha udāharaṇenāti sodāharaṇanti ca, lakkhīyati lakkhiyamanenāti ca viggaho.
按照说法规则，应当首先观察词。所谓「举例」是指出示特征的意思；「举例」又称为「十四举例」，「特征」即为其定义。
Padadosauddesa词过失章
§18
18.
Viruddhatthantarājhattha-kiliṭṭhāni virodhi ca;
存在意义相反、内容冲突及污秽的对立词；
Neyyaṃ visesanāpekkhaṃ, hīnatthakamanatthakaṃ.
这是必须避免的差别和限定，是低劣无用的。
Vākyadosauddesa句过失章
§19
19.
Dosā padāna, vākyāna-mekatthaṃ bhaggarītikaṃ;
词语及句子中因错误而产生的含混不清，属于混杂烦恼。
Tathā byākiṇṇagāmmāni, yatihīnaṃ kamaccutaṃ;
如是，谓之词语不正者，即指努力者之业报低劣。
Ativuttamapetatthaṃ, sabandhapharusaṃ tathā
亦谓其意过甚，乃至导致关系粗陋不堪。
Vākyatthadosauddesa句义过失章
§20
20.
Apakkamo’cityahīnaṃ, bhaggarīti sasaṃsayaṃ;
谓努力者行为堕落者，毫无疑义称之为过失；
Gāmmaṃ duṭṭhālaṅkatīti, dosā vākyatthanissitā.
又谓为词语粗陋恶俗者，此诸过失皆依托于言语之义。
Padadosādiuddesavaṇṇanā词过失等章之解释
§18-19-20
18-19-20. Idāni yathāpaṭiññāte dose uddisati ‘‘viruddhatthantara’’ iccādinā. Viruddhaṃ atthantaraṃ yassa taṃ viruddhatthantaraṃ. Kiṃ taṃ? Padaṃ. Evamuparipi yathāyogaṃ. Adhiko attho visesyassa yena taṃ adhyatthaṃ. Nīyati avutto hetu ettha ānīyatīti neyyaṃ. Dosā padānanti yehi dosehi padāni duṭṭhāni, te viruddhatthantaratādayo padānaṃ dosāti attho. Evamuparipi yathāyogaṃ. Vākyānaṃ dosāti sambandho. Bhaggā rīti kamo yasmiṃ taṃ bhaggarītikaṃ, vākyaṃ. Apakkamatādayo vākyatthadosā, vākyatthānaṃ dosato. Vākyaṃ duṭṭhaṃ siyāti vākyameva visesyate. Tena sabbattha napuṃsakaliṅgena niddeso.
第十八十九二十章。此处如前所明，过失所指即为“意义相悖”等等。所谓意义相悖者，即谓词语之意义彼此相违也。何为此？谓词也，如此类各随其契合。更优越之义者将以特指而为内涵，故引致论理偏差，此谓应当舍除者。所谓过失词语者，谓以过失所及词语为恶，即谓意义相悖等属于词之过失。如此类义，谓之“词义相悖”。谓句中意义之过失为关联。谓“破坏”为此“恶”之所指，句意因此而为恶。句义过失即为句义之过失，句子由此恶化。由此论理，无处以男性侮辱称之。
§18-19-20
18-19-20. Idāni kathetabbabhāvena paṭiññāte dose uddisanto ‘‘viruddha…pe… nissitā’’ti āha. Kavīhi icchitatthato viruddho aññattho yassa padassāti taṃ viruddhatthantaraṃ nāma. Visesyassa adhikatthabhāvakaraṇato ajhatthaṃ nāma. Kavīhi icchitatthassāvīkaraṇe avisadattā kiliṭṭhaṃ nāma. Desakālakalādīnaṃ viruddhattā virodhi nāma. Aññamāharitvā vattabbato neyyaṃ nāma. Visesanaṃ patvāva sātthakabhāvappattito visesanāpekkhaṃ nāma. Visesyassa hīnatāpādanato hīnatthakaṃ nāma. Attharahitattā anatthakaṃ nāmāti ime aṭṭha padanissitattā padadosā nāma.
第十八十九二十章。今释其应说之义时，说明过失所指“意义不相容”等者为依据。由诗人所欲指义相违，即谓词语之意义相异者称为意义相悖。更优越者因构成特定义项而称为内涵。诗人以指示真实义时非清晰者谓为污染。言说时因时代及境遇之违背名为反对。将异说引入以立法者谓为应舍。仅施以修饰以达意义恰当名称为修饰依赖。因构成意义不足而称为低义。因无意涵而为无义，此即八种词语依附义理称为词义过失。
Vuttatthasseva puna vacanato ekatthaṃ nāma. Bhinnakkamattā bhaggarītikaṃ nāma. Tathā sammohakāraṇattā byākiṇṇaṃ nāma. Visiṭṭhavacanavirahato gāmmaṃ nāma. Yatisampattivirahato yatihīnaṃ nāma. Padatthakkamato cutattā kamaccutaṃ nāma. Lokiyaṃ vohāramatikkamma vuttattā ativuttaṃ nāma. Samudāyatthato apagatattā apetatthaṃ nāma. Bandhapharusayuttattā bandhapharusaṃ nāma, tena sahitaṃ sabandhapharusanti ime nava vākyānaṃ tathā dosā nāma. Ettha tathāsaddo ‘‘dosā’’ti padaṃ upasaṃharati.
如经文所说，‘讨伐’一词具有多重意义。差别显著时名为‘聚敛’。由于引起迷惑之因故称为‘辩白’。去除不纯词汇时称为‘村落’。缺乏修行成就者称为‘无修行’。从词义角度断定为‘已灭除’。超越世俗流转称为‘过分多言’。从集聚义而言称为‘未到达’。与苦恼连结时名为‘苦恼’，与之相连即为苦恼之集合体，此九句即如是亦为‘烦恼’之义。此处‘烦恼’一词包含此意。
Apagatakkamattā apakkamaṃ nāma. Ucitabhāvassa parihīnattā ocityahīnaṃ nāma. Bhinnavibhattikkamattā bhaggarīti nāma. Saṃsayajananato sasaṃsayaṃ nāma. Duppatītikarattā gāmmaṃ nāma. Dūsitālaṅkārattā duṭṭhālaṅkati nāmātime cha vākyatthanissitattā vākyatthadosā nāma.
意为‘已离开’称为‘退步’。丧失正当性质称为‘有失正当’。明显分开则称为‘聚合’。由产生疑惑而成即名‘多疑’。难以舍弃者称为‘村落’。因污秽装饰表示称为‘恶饰’。这六句显说句意差错，谓为‘句意缺陷’。
Añño attho atthantaro. Viruddho atthantaro yassāti viggaho. Dosapakāsakapadampi dosato abyatirittattā doso nāma. Evaṃ santepi samāsena padassa gahitattā napuṃsakaṃ hoti. Esevanayo ito paresupi. Visesyassa adhiko attho yassa taṃ, kiliṭṭhaṃ viya kiliṭṭhaṃ. Yathā hi malaggahito ādāso attano kiliṭṭhattā mukhādīnaṃ pakāsane avisado hoti, evamadhippetatthappakāsane asamatthaṃ padaṃ kiliṭṭhaṃ nāma. Virodho assa atthīti virodhi. Nīyati avutto hetu etthāti neyyaṃ. Visesane apekkhā yassa taṃ. Hīno visesyassa attho yena taṃ. Natthi attho yassa tanti viggaho.
‘他义’即指意涵不同。‘对立’即意涵相违，谓之‘反义’。即使带有烦恼启示词，因烦恼无越错时称为‘烦恼’。如此虽存在但属一词多义非阳性。此乃彼有之义对其他有之义。含特别义者称为‘更胜义’。如所附污染使自我污秽之气味张扬释然，若非清净则不能释然，此谓对所引义无法释然称为‘污秽’。‘对立’指事物意涵相反。‘应灭’谓需断除理由。‘针对’谓依赖此义。‘次要’谓差于特别义。‘无义’谓无所指称。
Padadosānaṃ anaññattepi vikappanābhedato ‘‘padānaṃ dosā’’ti vuttaṃ, yathā ‘‘silāputtakassa sarīra’’nti. Vākyānaṃ dosāti etthāpi eseva nayo. Eko attho yassa taṃ. Bhaggārīti kamo yassa taṃ. Visuṃ visuṃ ākiṇṇaṃ byākiṇṇaṃ. Gāme bhavo gāmmo, abyattānaṃ vohāro. Tappakāsakapadampi upacārato gāmmaṃ nāma. Yati hīnā etthāti yatihīnaṃ. Kamato cutaṃ kamaccutaṃ. Atikkamma vuttaṃ ativuttaṃ. Atthato apetaṃ apetatthaṃ. Bandhe pharusaṃ pharusatā yattha taṃ. Apagato kamo yasmā taṃ. Ocityaṃ hīnaṃ yattha taṃ. Bhaggā rīti yattha taṃ. Saha saṃsayena vattatīti taṃ. Gāmmaṃ vuttanayameva. Duṭṭhā dūsitā alaṅkati alaṅkāro yattha taṃ. Vākyānaṃ attho, tannissitā vākyatthanissitāti viggaho. Ettha anatthakāpetatthadosadvayaṃ padavākyato bhinnaṃ, aññaṃ bhaggarītidosadvayaṃ, gāmmadvayaṃ, kamaccutaapakkamadvayañca vākyavākyatthato bhinnaṃ.
关于词意缺陷，即使不相异，也因变异有分类，故说“词之缺陷”，如“子弟身体”。句意缺陷也用此理。单一意涵者称为“聚合”，悲、欲、爱皆属此类。居村称为村落，未具完善则称未成道理。附属者称为村落。修行不足称为“无修行”。因欲发起称为“未灭”，超越则为“过度”。对结缔处或粗糙处称为“结缔”。弃绝则为“已离”称“退步”。失正当即“有失正当”。聚集时谓“包含”。主属语境谓“存在”。结缔是“结缔”，肮脏是“肮脏”。六句之义及其所依附句意之间有区别，有无义缺陷二种，故词句意义上区分为不同类别的词义缺陷和句义差别，以及村落及动词前后的动词变化等区别。
Padadosaniddesavaṇṇanā词过失分别之解释
§21
21.
Viruddhatthantaraṃ tañhi, yassa’ññattho virujjhati;
所谓‘对立之他义’指的是其意义与他义相反。
Adhippete yathā megho, visado sukhaye janaṃ.
此类中，以‘如云之被覆’，意在除去众生烦恼，如云遮蔽，引导平安安乐。
§21
21. Athoddesakkamena padādidose udāharati ‘‘viruddhi’’ ccādinā. Hi yasmā kāraṇā, pasiddhiyaṃ vā hisaddo. Yassa padassa añño adhippetato aparo attho adhippete vattumicchite atthe virujjhatīti anuvaditvā tasmā taṃ ‘‘viruddhatthantara’’nti vidhīyate. ‘‘Yathe’’tyudāharati. Yathā idaṃ viruddhatthantaraṃ, tathā aññampi tādisaṃ daṭṭhabbaṃ. Na tvidameveti yathāsaddassa attho. Megho visado sukhaye jananti. Visaṃ udakaṃ, taṃ dadātīti visado megho vārivaho janaṃ lokaṃ sukhaye sukhayatīti kavicchitattho. Visasaddo garaḷassa ca vācako siyāti garaḷado megho mārayati, na pana sukhayatīti ‘‘visado’’ti visesanapadassa viruddhatā.
二十一、以否定词素动词头部为例，说明“相违”一词及其类似词。此处因缘、通行或发声均具充分显著之义。对于某一词而言，若存在他义对立，且该他义设于主导而本义不为意欲，则谓之“相违义”。因此，称其为“相违义他”。“例如”者，举例说明。正如此“相违义他”，同样亦应观察其他类似者。此处非指单指词义。言“云”者，云乃晴朗，给众生安乐。毒即汙水，云给水者，江河也，众生得安乐，安乐也为诗言。毒声则代表剧毒意，即云杀害众生，不是安乐之意，故谓“云”字有相违之义。
§21
21. Idāni uddiṭṭhānukkamena viruddhatthantarādīnaṃ salakkhaṇalakkhiyaṃ dassento ‘‘viruddhi’’ccādimāha. Yassa padassa aññattho kavicchitatthato añño attho adhippete icchitatthe hi yasmā virujjhati, tasmā taṃ padaṃ viruddhatthantaraṃ nāma. Pasiddhiyaṃ vā hisaddo. Tathā hesa appasiddhaṃ viruddhatthantaraṃ ‘‘yassa aññattho adhippete virujjhatī’’ti pakāsetvā tasmiṃ pakāsitatthavisaye vattati. ‘‘Taṃ hī’’ti yojitattā ‘‘yassa aññattho adhippete virujjhatī’’ti lakkhaṇaṃ pasiddhabhāvena anuvaditvā taṃ viruddhatthantaranti anuvaditabbaappasiddhaviruddhatthantaraṃ vidhīyate, yathā ‘‘yo kuṇḍalī, so devadatto’’ti. Upari pasiddhānuvādena appasiddhavidhānameva daṭṭhabbaṃ. ‘‘Yathā…pe… jana’’nti udāharaṇaṃ lakkhiyaṃ dasseti. Yathā ‘‘megho visado’’ccādi viruddhatthantarassa udāharaṇaṃ, evamīdisamaññampi imassudāharaṇaṃ, na kevalaṃ ‘‘megho’’ccādimeva bhavatīti vuttaṃ hoti. Yathāsaddo cettha ivasaddapariyāyatthepi udāharaṇattho daṭṭhabbo, uparipyevaṃ. Megho ambudharo visado visasaṅkhātaṃ jalaṃ dadanto janaṃ sukhaye sukhayatīti kavīhi adhippetattho. Ettha visasaddassa garaḷasaṅkhātasappavisavācakattā, ‘‘visaṃ dadātīti visado’’ti ettha visassa udakavisānaṃ sādhāraṇattā visadāyako megho nāsetiyeva, na sukhayatīti kavinā adhippetassa sukhakāraṇassa meghavisesanavisasaddassa viruddhaaññatthatāti visapadaṃ viruddhatthantaradosena duṭṭhanti.
二十一、现今按照所开示，示范带有“相违义他”等特殊标记之词汇。“相违”一词，指某词有他义，且该他义在主导时本义受阻碍，故谓之“相违义他”，此为显著或通行之义。及“此”者，谓不显著且不通行之“相违义他”，说明为“有他义于主导时受阻碍”为其标志，于此标志具显著性质，可称此为“相违义他”不显著。譬如“那戴环者，即是天子”，在显著性解释上此法应执行。“如”举例所示，说明标记。诸如“云晴朗”等示例即为“相违义他”之例。此类类似示例不止限于“云”词一义。鉴于语词在相似词义中的举例，亦显示示例由上而下。云乃水山，晴朗，给予大量称号贡献水，众生得乐由诗人立意。此处“毒”字表示剧毒及污秽意，诗人据此成义。忆彼裸体污染者若质疑归属，非安乐义，诗人主意为该词存在相违义，因而“毒”字遭受“相违义他”之责难。
§22
22.
Visesyamadhikaṃ yenā’-
下面详述更加特殊者……
Dhyatthametaṃ bhave yathā;
此理所应如是思惟；
Obhāsitāsesadiso,
以显现清晰之相似者，
Khajjoto’yaṃ virājate.
眼睛闪烁，熠熠生辉。
§22
22.Yena padena visesyaṃ visesitabbaṃ aparaṃ padaṃ atthavasena adhikaṃ bhavatītyanuvaditvā etaṃ ajhatthaṃ bhaveti vidhīyate. ‘‘Yathe’’tyudāharati ‘‘obhāsite’’ccādi. Evamuparipi suviññeyyaṃ. Obhāsitā dīpitā asesā nikhilā disāyena soyaṃ khajjoto virājate dippati. Ettha khajjotassākhiladisābhāgāvabhāsanamativuttīti adhikatthaṃ.
当以某一词汇使得另一个词在意义上更为明显、更加特定，则内部义理便被规定为如此。此中以“如”开头举例，如“明示”等。如此即可明了所论。如“明示、激发、无余、遍及诸方”，犹如整齐修剪的棕树枝条发出光辉照耀。此中修剪枝条乃指其全面覆盖各方的光明寓意，因而更具深义。
§22
22.Yena visesanapadena visesyaṃ visesitabbaṃ padaṃ atthavasena adhikaṃ hoti, etaṃ yathāvuttalakkhaṇopetaṃ padaṃ ajhatthaṃ bhave ajhatthaṃ nāma padadoso bhave. Yathā tassudāharaṇamevaṃ. Obhāsitāsesadiso jotitasabbadiso ayaṃ khajjoto ayaṃ jotiriṅgaṇo virājate dippati. Ettha visesyassa khajjotassa sakaladisobhāsanassa ajhatthattā ‘‘obhāsitāsesadiso’’ti visesanapadaṃ ajhatthapadadoso nāma. Obhāsitā asesadisā yenāti viggaho.
当用限定词使得所限定之词意义更为具体明确时，该词即得特指，具明确定义，称为“内部义理”，反之则为词义上的缺陷。比如上述示例中，“明示”“无余”“光辉”“普照”等，象征整齐修剪的棕树枝条散发光明，光辉普照，形象明晰。此处“限定词”为“明示”“无余”“遍及诸方”等词，正是这种内部义理的缘由，被称为词义上的缺缺陷。进一步讲，“无余”“遍及诸方”为限定词所附加的更深入义理。
§23
23.
Yassa’tthāvagamo dukkho,
其义理所摄即为苦，
Pakatyādivibhāgato;
依其分类等诸因素，
Kiliṭṭhaṃ taṃ yathā tāya,
如同污秽之处以清净之物涂抹一般，
So’yamāliṅgyate piyā.
此即被以所喜欢之物所覆盖染污者。
§23
23.Pakatyādivibhāgatoti paccayā paṭhamaṃ karīyatīti pakati. Ādisaddena paccayādīnaṃ pariggaho. Pakatyādīnaṃvibhāgato vibhajanato, ‘‘ayaṃ pakati, ayaṃ paccayo, ayamādeso’’tiādinā pakatipaccayavibhāgakappanatoti vuttaṃ hoti. Pīṇetīti pī, tāya piyā vallabhāya soyaṃ sāmī āliṅgyate silissate. Ettha ‘‘piyā’’ti kiliṭṭhaṃ.
「原形等的分别」：因为先以词缀做成（词根），所以称为「原形」[Pali: pakati]。「等」字摄取词缀等。「从原形等的分别」，即从区分析解——谓「此是原形、此是词缀、此是代换形」等，如此筹划原形与词缀之区分，意即如此。「令喜悦」故称「喜」[Pali: pī]；借助那位可爱、可意的「喜」，此主人被拥抱、被亲近。在此，「可爱的」[Pali: piyā]一词是粗俗用语。
§23
23.Yassa padassa atthāvagamo atthāvabodho pakatyādivibhāgato ‘‘ayaṃ pakati, ayaṃ paccayo, ayamādeso’’tiādinā pakatyādīnaṃ vibhajanajānanena, ‘‘pakatyādi nāma ki’’nti gavesanato vā dukkho, taṃ kiliṭṭhaṃ nāma. Yathā tassudāharaṇamevaṃ. Tāya piyā vanitāya so ayaṃ vallabho āliṅgyate silissate. Paccayā paṭhamaṃ karīyatīti pakati. Sā ādi yesaṃ paccayānaṃ, tesaṃ vibhāgoti vākyaṃ. Pīṇetīti pī, nārī. Tāya piyā ettha piyāsaṅkhātāya vallabhāya kathane pīsaddassa avisadattā ‘‘piyā’’ti padaṃ kiliṭṭhaṃ.
若有词义之理解与了知，是由起始分别而知晓如‘此为起始，此为条件，此为专属’等，并因分辨起始等词而及探求‘pakatiādi nāma ki’（起始等名为何）等则苦恼，此即玷污。如‘其妻喜爱他，于是深深爱抱亲近’为例。以‘paccayā paṭhamaṃ karīyatīti pakati’，乃谓以为起始者。如是所言就是“起始”这些条件的分别之句。『Pīṇetīti pī』指妇人。以“piyā”指其亲爱，为玷污词语之因，此词因不纯洁故为玷污辞。
§24
24.
Yaṃ kiliṭṭhapadaṃ mandā-bhidheyyaṃ yamakādikaṃ;
「凡是晦涩难解的词、双关语等；」
Kiliṭṭhapadadoseva, tampi anto karīyati.
「此等正是粗俗词之过失，亦被纳入其内。」
§24
24. Idāni yamakādikamanadhippetampi kiliṭṭheyeva antogadhaṃ dassetumāha ‘‘ya’’ntiādi. Tattha yanti aniyamavacanaṃ, tassa niyamavacanaṃ yamakādikanti. Yamakamādi yassa paheḷikājātassa taṃ yamakādikaṃ. Kīdisanti āha ‘‘kiliṭṭhapada’’ntiādi. Kiliṭṭhāni appatītadosasabhāve ṭhitatāya malitānyavisadāni padāni yassa taṃ kiliṭṭhapadaṃ. Mando appako abhidheyyo attho yassa taṃ mandābhidheyyaṃ, tādisaṃ tampi yamakādikaṃ kiliṭṭhapadadoseyeva yathāvutte anto abbhantare karīyati vidhīyati tattheva pakkhipīyati, kiliṭṭhapadadosato na byatiriccatīti adhippāyo.
「Idāni yamakādikamanadhippetampi kiliṭṭheyeva antogadhaṃ dassetumāha ‘ya’ntiādi」：现今虽未限定仅为咒语等，但仍以玷污词恶为界，称其“ya”字等。此中“ya”为不定词，该有定词为咒语等。咒语等为谜语类型。所谓玷污词，即为由污秽、杂混、肮脏之字词所组成,性质浑浊但尚清晰。此玷污词之义即是其恶。若为迟钝乏味且意义不佳的双声字词，也属玷污词恶范畴。如此玷污词恶，会在词首词中等处分界、制定、安排，且仍处于内外之限界中，不偏越范围，此为观念。
§24
24. Idāni anadhippetamapi yamakādiṃ kiliṭṭhadoseyeva antokaraṇabyājena āvīkaronto āha ‘‘yaṃ kiliṭṭhe’’ccādi. Kiliṭṭhapadaṃ appatītadosena missakattā avisadapadaṃ mandābhidheyyaṃ appakābhidheyyaṃ yaṃ yamakādikaṃ yaṃ yamakappaheḷikājātamatthi, tampi kiliṭṭhapadadoseyeva yathāvuttakiliṭṭhapadadoseyeva anto karīyati abbhantare karīyati, kiliṭṭhapadadosato abyatirittanti adhippāyo. Kiliṭṭhāni padāni yassa, mando abhidheyyo yassa, yamakaṃ ādi yassa paheḷikājātassa, kiliṭṭhapadānaṃ dosoti viggaho.
24. 现在，〔作者〕通过将『杂秽语病』作为内含项的方式，将原本并非意图纳入的对偶格等〔诗病〕也一并揭示出来，故说『凡属杂秽』等语。所谓『不明晰之词』，乃因与未能超脱之过失相混杂，故义旨晦暗、含义简略；凡属对偶格等——即凡有对偶格、谜语体之类者——此等亦被纳入杂秽词之过失中，亦即被包含于如上所述的杂秽词之过失之内，意谓此等并不超出杂秽词之过失之外。其〔复合词〕分析为：凡其词语杂秽者、凡其义旨晦暗者、凡其具有对偶格等谜语体者，此等即为『杂秽词之过失』。
§25
25.
Patītasaddaracitaṃ, siliṭṭhapadasandhikaṃ;
由音节排列整齐、声韵调和而构成，形成音节末端衔接契合的结构；
Pasādaguṇasaṃyuttaṃ, yamakaṃ mata’medisaṃ.
与庄严美好品质相联系，形成相对对称的双句；
§25
25. Hotu kāmamanabhimatamedisaṃ yamakādikaṃ, kiñcarahi abhimatanti āha ‘‘patīti’’ccādi. Attano vacanīyatthappatītavasena vācakāpi saddā patītāyeva nāmāti patītehi pasiddhehi saddehi pāṭipadikehi racitaṃ kataṃ patītasaddaracitaṃ. Siliṭṭhā aññamaññāliṅganena maṭṭhā padānaṃ syādyantādīnaṃ sandhayo sandhanā yassa taṃ siliṭṭhapadasandhikaṃ. Patītasaddaracitattāyeva pasādasaṅkhātena guṇena saddālaṅkārena saṃyuttaṃ sammadevopetaṃ edisaṃ yathāvuttaguṇāsayaṃ ramaṇīyaṃ yamakaṃ mataṃ abhimatanti attho.
25. 希望成为欲望心所喜欢的此类双句等，及其他类似，所称‘音节整齐’等。谓之自己的发语要义为音节整齐，因此即使是表达义者，词句音节仍须整齐地归属于被认可、广为传诵的音节中，依据其构成的音节整齐的音响等而造作。以单词之间相互缠绕粘连，末尾音节相衔接形成连缀，这即为音节末端衔接契合结构。音节整齐的结构，以庄严美好品质所周围的音响装饰为基础，连缀结合，完备而优美，依照本义清楚的音韵规则，形成令人悦耳的双句，此被视为合理且受到赞赏的对称法，含义是如此。
§25
25. Idāni adhigatesu yamakesu īdisaṃ yamakamiṭṭhamiti sissānaṃ upadisanto āha ‘‘patīte’’ccādi. Patītasaddaracitaṃ ‘‘imassatthassāyaṃ vācako’’ti patītehi pasiddhehi saddehi racitaṃ pāṭipadikehi kataṃ siliṭṭhapadasandhikaṃ siliṭṭhā syādyantādipadānaṃ sandhayo yassa taṃ pasādaguṇasaṃyuttaṃ patītasaddaracitattāyeva pasādasaṅkhātena saddālaṅkāraguṇena saṃyuttaṃ īdisaṃ evaṃbhūtaṃ guṇādhikato ramaṇīyaṃ upari vakkhamānayamakasadisaṃ yamakaṃ mataṃ viññūhi abhimataṃ. Patītā ca te saddā ca, tehi racitaṃ, siliṭṭhā padānaṃ sandhayo yassa, pasādoti guṇo saddālaṅkāro, tena saṃyuttanti viggaho.
25. 现在被学习者掌握的各类双句中，有此类双句为优美者，教师指示称‘音节整齐’等。谓之“音节整齐的结构”是“为此意义的发语词所造”，即指受到认可、广为传诵的音节，经过声韵整齐连缀而造作的双句，单词之间相互缠绕粘连，末尾音节相衔接所形成的连缀，构成庄严美学相关的美好音响装饰的结合体，此即为如此成就、多音副词丰富、优美悦耳并且令智者赞同的对称双句。所谓音节及声音，乃是这些所造之双句中单词末尾衔接的音节；而“庄严美”指的是声音的装饰品质；此因庄严美的品质相结合而成音响装饰，故名为音节整齐并互相结合（构成整体）。
§26
26.
Abyapetaṃ byapeta’ñña-māvuttānekavaṇṇajaṃ;
既非过度亦非不足，彼此均衡而无溢出，取自多样音韵色彩；
Yamakaṃ tañca pādāna-mādimajjhantagocaraṃ.
双句及其单词连接之起始、中间、末尾均可见此现象。
§26
26. Idāni taṃ yathāvuttamabhimataṃ dassetumupakkamate ‘‘abyapete’’ccādinā. Āvuttā adhivuttā punappunuccāraṇupetā anekesaṃ patirūpattā, bahuvaṇṇā sarabyañjanarūpā, na eko vaṇṇo tassānuppāsattā, tathā ca vakkhati ‘‘vaṇṇāvutti paro yathā’’ti , tehi jātaṃ yamakanti viññāyate. Katividhaṃ taṃ vikappīyatīti āha ‘‘abyapetaṃ byapetañña’’nti. Tattha yaṃ vaṇṇantarābyavahitaṃ vaṇṇasamudāyena vuttaṃ. Tadabyapetaṃ yamakaṃ. Yaṃ tu byavahitaṃ, taṃ byapetaṃ. Yaṃ pana ubhayamissaṃ, taṃ aññaṃ aparaṃ abyapetabyapetanti tidhā yamakaṃ tāva vikappīyate. Tametaṃ tividhaṃ yamakaṃ visayavibhāganirūpanāyaṃ ādi ca majjho ca anto ca gocaro visayo yasseti ādimajjhantagocaraṃ viññeyyaṃ. Kesaṃ pādānaṃ? Paccekaṃ catunnaṃgāthāvayavānaṃ. Sāpekkhattepi samāso gammakattā.
26. 现在准备如前所说，展示被称为“abyapeta”起头的内容。此词由多次反复出现且不断重复诵读而产生多样表现、多种颜色与多样特征的集合体，且它们并非单一颜色所代表，如此谓之“色彩变异变化”。这就是所谓“颜色的变异变化是一种他者”的含义，由此产生了“轮回之因、感知者与常类”的相互识别。关于这类现象如何分别与变化的说法，有评述曰“abyapeta 与 byapeta（不重复与重复）之间存有区别”。其中，所谓“abyapeta”者，是指颜色间无缝衔接的集合；所谓“byapeta”者，是指相互渗透、影响的现象。而两者均有时同在，因此出现“abyapeta 与 byapeta（不重复与重复）皆存”的三重对照法，这即称为三类对句（yamaka）。就该三类对句的对象说明而言，则分为开始中心结尾三节，称为“起始、中间与末端范围”，此即所论之开端、中间、末端所涵盖的范围。其教师是谁？乃四句各独立组成个别的诵句结构，彼此依赖合成整体。
Tattha pādacatukkassa ādimajjhantabhāvīnaṃ yamakānaṃ yāvanto pakārā sambhavanti, te mūlā satta. Kathaṃ? Ekasmiṃyeva pāde kvaci ādiyamakaṃ, kvaci majjhayamakaṃ, kvaci antayamakaṃ, kvaci majjhantayamakaṃ, kvaci majjhādiyamakaṃ, kvaci ādyantayamakaṃ, kvaci sabbayamakanti. Evaṃ paccekaṃ mūlabhūtā sattāti catūsu aṭṭhavīsati honti. Pādādiyamakañca paṭhamapādādiyamakamabyapetaṃ tathā dutiyatatiyacatutthapādādiyamakamabyapetaṃ paṭhamadutiyapādādiyamakamabyapetaṃ paṭhamatatiyapādādiyamakamabyapetaṃ paṭhamacatutthapādādiyamakamabyapetantiādinā anekadhā pasaṃsanti. Yadā ca sabbatoyamakaṃ, tadā mahāyamakādayo vikappā jāyantīti veditabbaṃ.
此处论到四句对句中开端至中间末端等可能的种类，共计七根本类型。如是何故？在同一脚句中，有时为起始对句，有时为中间对句，有时为末端对句，有时中间起始对句，有时起始末端对句，有时皆全对句等。从而单独根本类型共计二十八种。涵盖脚句的起始对句、第一、二、三、四脚的起始对句，分别构成不同形式的重复对句，各有其特点而备受称赞。且当全脚句的对句完成时，则出现所谓“大对句”等的多样变化，应当如此认识。
§26
26. Idāni abhimatayamakaṃ dīpeti ‘‘abyapete’’ccādinā. Āvuttehi punappunaṃ vuttehi anekavaṇṇehi samudāyarūpattā anekehi sarabyañjanasarīrehi vaṇṇehi jātaṃ yamakaṃ aññehi vaṇṇehi abyavahitattā abyapetaṃ, vaṇṇantarehi byavahitattā byapetaṃ, ubhayamissakattā tehi aññaṃ abyapetabyapetañcāti tividhaṃ hoti. Tañca yamakaṃ visayavibhāganiyamena gāthāpādānaṃ ādigocaraṃ majjhagocaraṃ antagocaramiti tividhaṃ hoti. Ettha casaddo vattabbantare pavattati, vattabbantaraṃ nāma yathāvuttaabyapetādibhedato aññaṃ vattabbatāya samukhībhūtaṃ pādānaṃ ādimajjhāvasānantaraṃ, upanyāso vākyārambhoti ca etasseva nāmaṃ. Visadisena vaṇṇena apetaṃ byapetaṃ. Tabbiparītamabyapetaṃ. Abyapetañca byapetañca aññañcāti samāhāradvando. Aneke ca te vaṇṇā ca, āvuttāyeva anekavaṇṇā, tehi jātaṃ, ādi ca majjho ca anto ca, te gocarā yassāti viggaho.
26. 现在解说所喜欢的对句，称为“abyapeta”等等。通过重复多遍而言述，且多样集合形成多色彩、多样特征体，此中生成的对句因包含颜色间未被区隔的紧密相联谓为“abyapeta”；而颜色间被分隔割裂谓为“byapeta”；两者同时兼备之谓“abyapetabyapeta”，共分为三种。此种对句按内容划分，依据诗偈开端、中间、末端为界限，因此分类为三。此中所称“声音变动空间”指的是按所述“abyapeta”等差别区别之音节变化，及其相应各脚的起始、中间与末端的不同范畴，此为其名称。颜色上为三种区分：未区隔的abyapeta，区隔的byapeta，兼有他色的综合。此类颜色因多样，故言“如所传多色彩”，且其集合位置涵盖起始、中间及末端三处，此即其范畴。
Tattha pādacatukkassa ādimajjhāvasānesu labbhamānayamakabhedā ekekasmiṃ pāde satta satta bhavanti. Kathaṃ? Pādādiyamakaṃ pādamajjhayamakaṃ pādantayamakaṃ majjhantayamakaṃ majjhādiyamakaṃ ādyantayamakaṃ sabbatoyamakanti evaṃ paccekaṃ satta satta katvā catūsu mūlabhūtayamakā aṭṭhavīsa bhavanti. Ettha pādādiyamakādikampi abyapetapaṭhamapādādiyamakaṃ tathā dutiyatatiyacatutthapādādiyamakamiti ca abyapetapaṭhamadutiyapādādiyamakaṃ tathā paṭhamatatiyapādādiyamakaṃ paṭhamacatutthapādādiyamakamiti ca abyapetadutiyatatiyapādādiyamakaṃ tathā dutiyacatutthapādādiyamakamiti ca abyapetatatiyacatutthapādādiyamakamiti ca evamabyapetapādādiyamakā dasa honti. Tathā byapetāpi dasāti vīsati, abyapetapaṭhamapādamajjhayamakaṃ tathā dutiyapādamajjhayamakamiccādinā majjhayamakampi vīsatividhaṃ hoti. Abyapetapaṭhamapādantayamakaṃ tathā dutiyapādantayamakamiccādinā antayamakampi vīsatividhaṃ. Saṃsaggabhedato pana anekavidhaṃ hoti.
此处更进一步，关于四脚句的起始、中间、末端处出现的对句分类，在各个脚句中均可获得七种不同对句类型。方式为：脚句的起始对句、中间对句、末端对句、中间起始对句、起始末端对句、全脚对句等。如此分别单独计算，共二十八个根本对句出现。在脚句起始对句中有十种不重复分类（abyapeta）称谓，加之在byapeta（重复类）亦有对应十种，加以上述不同排列组合，共计三十余种对句变化。因而因组合方式不同，导致种类各异，此即业理转变所生多样结果。
Abyapetapaṭhamapādādiyamakavaṇṇanā未离初足等对偶之解释
§27
27.
Sujanā’sujanā sabbe, guṇenāpi vivekino;
善人与不善人，皆以品德而明智；
Vivekaṃ na samāyanti, avivekijanantike.
但愚者难得安静，因其愚痴不觉明。
§27
27.‘‘Sujanā’’iccādi. Sujanā sajjanā, asujanā asajjanāti ete sabbe ubhayapakkhapātino visesā janā guṇena sīlādinā karaṇabhūtena, hetubhūtena vā vivekinopi sādhūsu labbhamānānamasādhūsvanupalabbhanato puthubhūtāpi avivekīnaṃ janānaṃ antike samīpe tesaṃ sannidhāne vivekaṃ vibhāgaṃ na samāyanti napāpuṇanti, vibhāgavijānanapaññāvekallena ca vivekinopi janā te ekato katvā passantīti. Idaṃ paṭhamapādādiyamakamabyapetaṃ.
二十七、“苏迦那”等语。苏迦那为良人，阿苏迦那为不良人。此二者，皆为二边相对者，区别于人之善德品行等方面，或作为缘起之因，或作为缘起之缘，乃至智者亦于此善人行为得见，而于不善人行为未得见；然于初见善恶念智之中，虽为新生，且因不具足智慧，不能识别其间之分别，亦未能得体验识别之智。智者虽能分别此等，然于愚者近旁，不得成就识别差别之境界，此为启示首句之义。此乃初句以及随后的注解所述之义。
§27
27. Idāni abyapetapaṭhamapādādiyamakassa mukhamattaṃ dassetumāha ‘‘sujani’’ccādi. Sujanā sādhujanā, asujanā asādhujanā ceti sabbe ubhayapakkhikā sīlādinā, pāṇātipātādinā guṇena hetunā vivekino api sādhūsu pāṇātipātādīnaṃ, asādhūsu sīlādīnaṃ appavattito guṇena puthubhūtāpi avivekijanantike vivekañāṇarahitānaṃ janānaṃ santike vivekaṃ vibhāgaṃ na samāyanti na pāpuṇanti. Viveko vinābhavanametesamatthīti vivekino. Ettha visayopacārena vivekoti paññā, na vivekinoti avivekino, teyeva janā, tesaṃ antikamiti ca viggaho. Idaṃ abyapetapaṭhamapādādiyamakaṃ.
二十七、为表明“不违背之初句义”而称“苏迦那”等语。苏迦那即善人，阿苏迦那即不善人。彼此为二边对立者，依据品性等，亦包含如杀生等戒律之善恶行为，纵使智者亦因从善行及杀生等诸恶行得缘，未违善行，然对于不善等戒律业理断绝不彰者，则被视为新生之无智愚者，彼等不识如实之识别差别，不能获得识别；智者虽有识别，然动物等亦无识别，故此识别非独立现象。于此文中，谓“识别差别”是依止智慧之观察，非指愚者无识别。此二种人均为“此等人之境域”，故得名此处所言“彼近侧”的义。此皆不违逆初句义。
Abyapetapaṭhamadutiyapādādiyamakavaṇṇanā未舍第一第二足等韵母之阐释
§28
28.
Kusalā’kusalā sabbe, pabalā’pabalā’thavā;
诸善恶全备，或健强或不健强；
No yātā yāva’hosittaṃ, sukhadukkhappadā siyuṃ.
所及之时，皆为给予苦乐之法。
§28
28.‘‘Kusalā’’iccādi. Pabalā āsevanappaṭilābhavasena balavanto ca. Athāti anantaratthe nipāto. Apabalā tadabhāvato dubbalā ca sabbe kusalākusalā dhammā yāva yattakaṃ kālaṃ ahosittaṃ vinā uppattimattaṃ phaladānāsambhavato kevalaṃ ‘‘ahosī’’ti vacanīyatthanimittamattakammabhāvena ahosikammattaṃ no yātā na sampattā, tāva tattakaṃ kālaṃ sukhañca dukkhañca taṃ padantīti sukhadukkhappadā siyuṃ. Yāva saṃsārapavatti, tāva sukhadukkhadāyakā hontīti. Idaṃ paṭhamadutiyapādādiyamakamabyapetaṃ.
二十八、“善”之义。谓善为坚强及修习不失者。接着为无间断之谓。谓不坚强者，由其性弱，凡诸善恶法，于所及时，无生起与成就，无结果与果报，仅谓“非有”之语，因无行为之故，并非所及不可及，故于所及时段内，彼皆为苦乐标记之所及体。亦谓于轮回流转中，彼诸法为苦乐之所给予者。此为初第二句以及详释所表之义。
§28
28.Pabalā āsevanādipaccayalābhena balavanto vā atha apabalā tadabhāvena dubbalā vā sabbe kusalākusalā ahosittaṃ phaladānābhāvato pavattimattataṃ yāva yattakaṃ kālaṃ no yātā appattā, tāva tattakaṃ sukhadukkhappadā yathākkamaṃ sukhadukkhapadāyino siyuṃ bhavanti. Idaṃ abyapetapaṭhamadutiyapādādiyamakaṃ. Kusalapaṭipakkhā akusalā. ‘‘Ahosī’’ti vattabbassa bhāvo ahosittaṃ. ‘‘Ehipassiko’’tiādīsu viya kriyāpadatopi ṇādipaccayā honti.
二十八、坚强者，由诸依止修习因缘得坚强，或不坚强者，由其性质决定其弱，诸善恶法于所及时段，因无生不起果之缘故，非不及之谓，彼皆随其时段成为苦乐所及，如实为苦乐所给予者。此为不违背的初第二句注解之义。善之相对者为恶。谓“非有”者，指无生起果之意。谓“现量可见”等范畴，谓诸作用之语，亦得依止于“有”为因缘。
Abyapetapaṭhamadutiyatatiyapādādiyamakavaṇṇanā未舍第一第二第三足等韵母之阐释
§29
29.
Sādaraṃ sā daraṃ hantu, vihitā vihitā mayā;
「恭敬」者，即「尊敬」。这些词语由我依照规定恭敬庄严地表达。
Vandanā vandanāmāna-bhājane ratanattaye.
礼敬，是在礼敬诸宝时所发的供养。
§29
29.‘‘Sādara’’miccādi. Vandanā dvārattayopadassiyamānā māno ca pūjā, tesaṃ bhājane ādhārabhūte ratijananādinā atthena ratanasaṅkhātānaṃ buddhādīnaṃ taye samūhabhūte ratanattaye sādaraṃ ādarasahitaṃ katvā mayā vihitā katā, vihitā alaṃsaṃsāradukkhavisaṭanirākaraṇato visesena hitā padhyā sā vandanā so paṇāmo daraṃ darathaṃ kāyacittapariḷāhaṃ hantu hiṃsatu. Mayāti vuttattā meti atthato viññāyati. Idaṃ pana paṭhamadutiyatatiyapādādiyamakamabyapetaṃ.
第二十九条。关于「恭敬」一词，前言错误。此处「礼敬」是指以门槛之礼表现出来的敬意与礼拜。其所依托的，是因供养和爱敬诸宝及佛之三宝而起的敬意。因故以恭敬庄严的态度由我所施。此礼敬乃唯以特定利益为用，意在摒除恶趣及轮回之苦，特为善业而言。此为礼敬和拜礼之抑扬格，是第一、第二及第三节所共用的一类句式。
§29
29.Vandanāmānabhājane dvārattayena vidhiyamānapaṇāmapūjānaṃ ādhārabhūte ratanattaye ratijananādiatthena ratanasaṅkhātānaṃ buddhādīnaṃ taye mayā yā vandanā sādaraṃ ādarasahitaṃ vihitā katā, vihitā lokiya lokuttara sampattisādhanato visesena hitā sā vandanā daraṃ mayhaṃ kāyacittadarathaṃ hantu vināsetu. Idaṃ abyapetapaṭhamadutiyatatiyapādādiyamakaṃ. Saha ādarena vattamānaṃ sādaraṃ, kriyāvisesanaṃ. Ettha kriyā nāma vihitāsaddena niddiṭṭhakaraṇaṃ. Karaṇañhi vihitāsaddassa vuttakammattepi aññathānupapattilakkhaṇasāmatthiyato bhijjitvā vijjamānaṃ ‘‘akāsi’’nti kriyāya sambandhamupentaṃ kammañca hoti, bhāve vihitassa yupaccayantassa napuṃsakattā napuṃsakañca, sattāya ekattā ekavacanañca tabbisesanattā sādarasaddopi napuṃsakadutiyekavacano hoti.
第二十九条。礼敬、礼拜、供养诸宝，以门槛礼节完成，是基于对诸宝三宝（包括佛等）因爱敬而产生的利益的行为。我所行此礼敬，乃以敬意庄严奉为，不仅是世间也通达出世间成就之资粮，故此礼敬对我而言，能无损于身心及意念的尊敬与敬礼。此为一类无复加如出如入的特殊句式。所谓「恭敬」，作为以行动表示的修辞。因有「行」此语，乃表明动作。谓「已经作」的行为，亦称为「行」。再者，就动作的性别分类而言，若动词末尾是「āsi」，该行为属于第三人称单数且偏重男性；若为第二人称单数，且带女性或中性特征，则该恭敬字亦属动词的第二人称单数形式。
‘‘Visesye dissamānā yā,
「出现特殊的现象，
Liṅgasaṅkhyāvibhattiyo;
性别数目之差异显明；
Tulyādhikaraṇe bhiyyo,
在相同的语境之中，更加。
Kātabbā tā visesane’’ti .
此等应当特别加以说明。
Hi vuttaṃ. Evaṃ kriyāvisesane gahite sāmatthiyato ‘‘mayā’’ti tatiyantassa paṭhamantattaṃ, ‘‘vandanā’’ti paṭhamantassa chaṭṭhuntañca hoti. Vandanā ca māno ca, tesaṃ bhājanaṃ. Tiṇṇaṃ samūho tayaṃ, ratanānaṃ tayanti ca viggaho.
如前所说，这样在行为的特别说明中，为了使之有力量，对‘由我’用法是第三人称的第一格；对‘顶礼’用法，是第一格和第六格。顶礼与傲慢，二者为其组成。这三者为一组犹如宝石中的三种组成部分一样。
Abyapetacatukkapādādiyamakavaṇṇanā未舍四足等韵母之阐释
§30
30.
Kamalaṃ ka’malaṃ kattuṃ-vanado vanado’mbaraṃ;
荷花啊，莲花啊，应当造作；森林啊森林云层啊天空啊；
Sugato sugato lokaṃ, sahitaṃ sahitaṃ karaṃ.
善逝啊，善逝啊，世界，具足，具足的手。
§30
30.‘‘Kamala’’miccādi. Kamalaṃ aravindaṃ kaṃ jalaṃ alaṅkattuṃ sajjanatthāya hoti, vikasitāravindasandohasambhāvitodakassa vāpādīsu tādisaramaṇīyattasampattisambhavato, avanaṃ rakkhaṃ dadāti sassasampatyādikāraṇabhāvenāti avanado. Vanaṃ jalaṃ dadāti na tucchoti vanado megho ambaraṃ ākāsaṃ jaladhārabhārabharitambarakuharassa dassanīyatāguṇayogato alaṃkattunti adhikataṃ. Sahitaṃ sampuṇṇaṃ hitaṃ abhivuddhiṃ karaṃ karonto suṭṭhu gadatīti sugato mañjubhāṇī pubbabuddhā viya nekkhammādinā kāmacchandādike pajahanto gantvā arahattamaggena savāsanasakalakilese samucchinditvā sobhanaṃ nibbānapuraṃ gatoti vā sugatoti vutto so mahāmuni attano aparimitapāramitāsimpakacagalitatilakabhāvena lokaṃ lokattayaṃ, sahitaṃ lokanti vā yojanīyaṃ alaṅkattuṃ alaṃkaraṇāyāti. Idaṃ pādacatukkādiyamakamabyapetaṃ.
三十、“荷花”即水中莲花。莲花以好水为装饰，为善人所种植，乃开放的莲花池水波所产生之清凉，水面波动处美好光景的体现；它授予土壤保护，因而被称为泥地之主。森林赐予水而非无意义的森林云层；云层与天空因承载水源与大地的视显质相配合而被认为是装饰物。具足是圆满、完善、善美、增长，是功德圆满的行者所造就。善逝者以清晰的言辞，像前佛一样，舍弃欲望等烦恼而前进，达到阿拉汉的境地，断除一切污染，进入光荣的涅槃净土，因此称为善逝。此称谓乃是伟大圣人以无量的波罗蜜功德成就及其承担之光明标记，庄严世界、超越世间者，谓之具足之世界。此为四足之物（如座、床等）上装饰的称号。
§30
30.Kamalaṃ padumaṃ kaṃ jalaṃ alaṅkattuṃ pañcavidhapadumasañchannassa udakassa ramaṇīyattā sajjetuṃ hoti. Avanado kāle vuṭṭhisampadāya sassasampadādīnaṃ kāraṇattā ārakkhaṃ dento vanado megho ambaraṃ ākāsaṃ alaṅkattuṃ jaladhārabhārabharitambarakucchiyā dassanīyattā sajjetuṃ hoti, sahitaṃ sampuṇṇaṃ hitaṃ abhivuḍḍhiṃ karaṃ karonto sugato citrakathī sundaraṃ nibbānaṃ gato vā so sugato so tathāgato lokaṃ lokattayaṃ, sahitaṃ lokaṃ vā alaṅkattuṃ citrakathādikāraṇehi tādisassa aññassa ca lokarāmaṇeyyassābhāvā sajjetuṃ hoti. Sabbapadatthānaṃ sattābyabhicārittā hotīti gammaṃ. Tatoyeva sabbe paṭhamantabhavanakriyāya yujjantīti vadanti. Idaṃ abyapetacatukkapādādiyamakaṃ.
莲花和荷花，水中五类莲花滋润的水源因此而美好宜人。风来时，为了增长繁荣，因多种原因保护森林、草木、天云、天幕、天空，维持水流承载之天象之堆的显现美好，诸佛成就美好庄严的涅槃，也令世界环绕成华丽庄严的景象。因诸佛及如来庄严世界和众生，借由描绘故事等因缘，使得其他世界缺乏此等美丽景致而可辨明。所有义理均由众生违犯所起，即集团认为，以上内容皆属第一重诸行善业所摄持。这就是所谓不侵害四脚动物等之行为模式。此即是以不侵害之业为主导的教义体系。
§31
31.
Abyapetādiyamaka-sseso leso nidassito;
这个“不侵害”等总汇的残余现象已予以显现；
Ñeyyāni’māyeva disā-ya’ññāni yamakānipi.
类似地，必须了解方位等其余的相对对应对照。
§31
31. Iccevamabhimatayamake abyapetapādādiyamakassa disāmattaṃ dassetvā upasaṃharati ‘‘abyapete’’ccādinā. Abyapetassa abyavahitassa catunnaṃ pādānaṃ ādo, ādibhūtassa vā yamakassa eso yathāvutto leso kocideva bhedo nidassito vikappito. Aparānipi kiṃ na vikappiyantīticeti āha ‘‘ñeyyāni’’ccādi. Imāya disāya iminā upāyena maggeneva aññāni vuttato aparāni dutiyapādādiyamakatatiyapādādiyamakacatutthapādādiyamakādīni abyapetānipi paṭhamadutiyapādādiyamakapaṭhamatatiyapādādiyamakānipi byapetāni, paṭhamacatutthadutiyatatiyapādādiyamakādīnipi abyapetabyapetāni, tathā majjhantapādayamakāni ñeyyāni jānitabbāni, viññūnaṃ tādisāya disāya dassitattāti. Tattha ca –
如是者，对于“不侵害”等所组成的不侵害行为，仅显示其方位的范围，并以“不侵害”等相关术语将其收束。不侵害中，这四肢的根本及其对立概念，并无一丝偏离声明或解释的分歧错误。对于其余种类是否也有误解，回答是“必须了解”。借由此方位，以相应的方式被称为次第不侵害、第三第四等不侵害诸行为。例如第一、第二及第一与第三不侵害行为，又第一与第四、第二与第三不侵害行为对立出现。同时，中间肢体对应位置对应种类，也应了知。此皆于智者由此方位得以说明。并且——
‘‘Guṇāguṇena saha te, sādhavo’sādhavo janā;
“善与不善共存，善人和非善之人同处；
Vigāhante samaṃ nātha, cittaṃ citte kathaṃ nu te’’.
同等亲密却争执不断，心对心究竟如何呢？”
Iccādinā dutiyapādādiyamakādīni abyapetāni,
由『欲』等起第二根等诸未生法，
‘‘Piyena vacasā sabbe,
『以可爱之语，诸皆』，
Piyena’ppiyabhāṇino;
『以可恶言辞者，』；
Pādānate jinokāsi,
于诸根处以制伏者，
So dhammo hantu vo’ppiyaṃ’’.
此法以制杀汝等可恶者。」
Iccādinā paṭhamadutiyapādādiyamakādīni abyapetāni,
由『欲』等起第一、第二根等诸未生法，
‘‘Sa’malaṃ samalaṃ kattuṃ, suciraṃsuci raṃjaye;
「洁净无染」与「无杂无污」的行为，长久保持清净光明；
Suciraṃ suciraṃgaṃ taṃ, sa’malaṃ samalaṃbhi yo’’.
持之以恒长久，如此洁净无染、无杂无污者。」
Iccādinā paṭhamacatutthadutiyatatiyapādādiyamakādīni abyapetabyapetāni,
如『本始』、『第四』、『第二』、『第三』、『足』等类，及诸一般种类，有无分别皆包括其中；
‘‘Manohara hara klesaṃ, jina cetobhavaṃ mama;
『令人欢悦，除去烦恼，令我身心镇定。』
Nanu tvaṃ pāramīsārā-matabhāvitamosadhaṃ’’.
『你不正是以波罗蜜为根本、悉心修习之药吗？』
Iccādinā majjhapādayamakāni,
又如『中足』等一类，
‘‘Sādhunā raṃjaya jaya-ddhaninā’pūrayi mahiṃ;
“以善人为乐，胜利富饶者以此充满大地；
Yo taṃ jinavaraṃ dhīra-matthakāmosi ce tuvaṃ’’.
若你是胜者中威严者，必然乐意此事。”
Iccādinā antapādayamakāni jānitabbāni.
应当了解从此开始至结束的对仗句。
§31
31. Evaṃ abhimatayamakena abyapetayamakānamupāyādīni nigamento āha ‘‘abyapeti’’ccādi. Abyapetādiyamakassa visadisavaṇṇehi abyavahitādiyamakassa, abyapetapādādiyamakassa vā eso leso ‘‘sujani’’ccādiko appakodāharaṇanayo nidassito niddiṭṭho. Aññāni yamakānipi imāyeva disāya iminā nayeneva ñeyyāni viññūhi ñātabbāni. Ādo yamakaṃ, ādibhūtaṃ vā yamakaṃ, abyapetañca taṃ ādiyamakañcāti vākyaṃ. Evaṃ dassitena iminā kamena abyapetadutiyapādādiyamakādayo ñātabbāti adhippāyo.
31. 因此，对于称为‘不动摇对仗句’等各种对仗句的种类，有论集记载了‘不动摇是……’等说法。关于‘不动摇’等对仗句的种类，配合清晰的说明，以及‘无动摇对仗句’等例证，已明确指出‘如善良的开端’等句属于此类。在此基础上，其他对仗句也应依此指引，由智慧者加以认识。所言‘简称对仗句’、‘原始对仗句’或‘不动摇所起之对仗句’均指此意。依此所示方法，得以了解‘不动摇第二足等对仗句’的分类，乃是规定的教义。
Tattha abyapetadutiyapādādiyamakamevaṃ veditabbaṃ –
其中，应当这样识别‘不动摇第二足等对仗句’——
Guṇāguṇena saha te, sādhavo’sādhavo janā;
“品质与非品质共存，有善人与不善人之众。”
Vigāhante samaṃ nātha, cittaṃ citte kathaṃ nu te.
彼等共同争论时，主人啊，你的心念如何在彼此之间？
Bho nātha te tuyhaṃ citte sādhavo asādhavo te janā guṇāguṇena sakasakaguṇena aguṇena ca saha samaṃ ekajjhaṃ kathaṃ nu vigāhante, cittaṃ acchariyaṃ sujanadujjanesu samamettā acchariyāti adhippāyo.
主人啊，你的心念如何？贤者与不贤者，同好与恶友，贤与不贤，乃至无德者都混杂在一起兼具，却如何能心意平和地共同争论？心念平等是一种奇特状态，贤愚双方均具慈爱，此即所谓奇特意趣。
Abyapetapaṭhamadutiyapādādiyamakamevaṃ daṭṭhabbaṃ –
必须如此观察：不可贪恋未受污染的第一善根及其余支配。
Piyena vacasā sabbe, piyena’ppiyabhāṇino;
以爱语相待众生，言语虽温和，而言辞亦可不悦；
Pādānate jinokāsi, so dhammo hantu vo’ppīyaṃ.
如同胜利者践踏足迹，法则却会摧毁于汝不悦；
Jino appiyabhāṇinopi sabbe jane piyena yena vacasā pādānate akāsi, so dhammo vo appiyaṃ hantu. Ettha apisaddapariyāyassa pisaddassa gahitattā yatibhaṅgo natthi.
胜利者纵使言语不悦，众皆以爱语回应，胜利者践踏足迹，此法则乃摧毁汝不悦。此中没有对恶名狂饰与执着的倒错。
Paṭhamacatutthadutiyatatiyapādādiabyapetabyapetayamakamevaṃ daṭṭhabbaṃ –
应当如前所见，先观察第一、第四、第二、第三等脚等未被玷污的未玷污之对。
Sa’malaṃ samalaṃ kattuṃ, suciraṃsuci raṃjaye;
“无染洁净”应作，久远洁净光明使人悦目；
Suciraṃ suciraṃgaṃ taṃ, sa’malaṃ samalaṃbhi yoti.
久远久远地，其洁净与无染相辉映。
Ettha ‘‘samalaṃ samalaṃ, suciraṃ sucira’’nti visadisavaṇṇehi abyavahitattā abyapetaṃ, ‘‘samalaṃ samala’’nti pubbaparayugaḷaṃ ‘‘kattu’’miti bhinnavaṇṇehi, ‘‘suciraṃ sucira’’nti pubbaparayugaḷaṃ ‘‘jaye’’ti bhinnavaṇṇehi ca byavahitattā byapetañca hoti. Suciraṃsuci sobhanaraṃsinā uci yutto yo jino saṃ santiṃ nibbānaṃ samalaṃbhi alabhi, alaṃ accantaṃ atisayena suciraṃgaṃ visuddhadehaṃ taṃ jinaṃ samalaṃ jallikāsaṅkhātena, rāgādikucchitasaṅkhātena vā malena sahitaṃ saṃ attānaṃ alaṃkattuṃ nimmalaṃ katvā sajjetuṃ suciraṃ sucirakālaṃ raṃjaye attani abhiramāpeyya.
此处“无染无染、久远久远”因清净瑞相差别而非混杂，未玷污之“无染无染”与前面对应“作”为分别相异之色，久远久远亦如是，与前面对应“胜”为分别相异之色，因清净而无玷污。久远洁净谓以光明瑞相称誉之，世尊即是所谓以喜悦光明称誉，故其无染者已得安宁涅槃；无玷污者则以最胜之久远洁净清净身喻，此世尊带有诸如火焰之火障、因贪欲等烦恼所染污的污秽，而以自净装饰，用清净无玷污的清净时光，使自身欢喜悦服。
Pādamajjhayamakamevaṃ daṭṭhabbaṃ –
应当观察双足中央之对未玷污。
Manohara hara klesaṃ, jina cetobhavaṃ mama;
“令人爱欲移除烦恼，世尊心境是我所归。”
Nanu tvaṃ pāramīsārā-matabhāvitamosadhanti.
难道说你未曾依止于波罗蜜多之果实而修习持行吗？
Manohara jina mama cetobhavaṃ klesaṃ santāpaṃ hara apanaya, tvaṃ pāramīsārāmatabhāvitaṃ osadhaṃ dibbosadhaṃ nanu.
可爱的胜者啊，请除去我心中的烦恼与忧苦，你所依止之波罗蜜多的良药，实为诸天药王，难道不是吗？
Pādantayamakamevaṃ daṭṭhabbaṃ –
仅以《三足经》最后的偈句为例，宜作如下观察——
Sādhunā raṃjaya jaya-ddhaninā’pūrayi mahiṃ;
善人啊，愿你以胜利者及财宝者的欢喜充满此地；
Yo taṃ jinavaraṃ dhīra-matthakāmosi ce tuvanti.
如果有人称你为胜者之最，智慧第一者，诚如此言。
Yo jinavaro sādhunā jayaddhaninā veneyyajayaghosena mahiṃ āpūrayi, dhīraṃ taṃ jinavaraṃ tuvaṃ sappurisa ce atthakāmo asi, raṃjaya abhiramāpehi. Iminā niddiṭṭhayamakeheva avasesā tatiyapādādiyamakādayo viññeyyā.
若有人以善人为胜利者及财宝者，凭借胜利音声充满此地，若你为贤圣之士，心怀利他，愿你欢喜、喜悦光明。借此示例，只须了解后三足及其他类似经句即可明了。
§32
32.
Accantabahavo tesaṃ,
极其多种者
Bhedā sambhedayoniyo;
是分异之所生
Tatthāpi keci sukarā,
虽有一些容易
Keci accantadukkarā.
亦有极难之
§32
32. Kiṃ pana sākallena na vikappitānīti āha ‘‘accanti’’ccādi. Tesaṃ vikappānaṃ sambhedo saṅkaro missattamuccāraṇappakāro yoni pabhavo yesaṃ te sambhedayoniyo, bhedā pakārā accantabahavo atisayena bahulā yathāvuttanayena sambhavanti, tatthāpi tesu vikappesupi keci vikappā sukhena karīyanti payujjantīti sukarā, tabbiparīto ca keci vikappā accantadukkarā. Iti dvidhā saṅgayhanti, tesu sukarānaṃ kesañci abhimatayamakānaṃ mukhamattaṃ dassitaṃ. Idāni dukkarānaṃ kesañci mukhamattaṃ na sabbamevaṃ veditabbaṃ.
第三十二章 问：“何谓偶尔未变动，故称为‘末端’等？”指此变动之分异、结合、混乱及误用之缘起。其变异之生起种种，有分异、结合、混乱等多种形态，分异形式极多且频繁产生，虽如此，其中有些变异容易操作适用，乐于从事；相反亦有某些变异极难进行。因此，变异分两类：易者中示现某些明显特征；至于难者某些特征则不宜全然视为一体。
Samunnatena te satā,
众生以此增长
Kathaṃ na te na te siyuṃ;
怎能没有你们呢；
Yato natenatepi’to,
因为即使你们不在这里，
Siyuṃ na te nate subhā.
也没有你们这般吉祥的人。
Idaṃ pādacatukkamajjhayamakamabyapetabyapetamekarūpaṃ dukkaraṃ.
此乃在四足之间中心较难合拢且形状不一的，难以驾驭者。
Na bhāsurā tepi surā vibhūsitā,
你们并非酒中酒醉者，虽有随从增多而自显华美，
Tathāsurā bhūri surāparājitā;
就如恶魔中众多被诸天所胜的恶魔一样；
Sabhāsu rājāpi tathā surājito,
在众会中，王者亦如天王，
Yathā surājanti surāvinissaṭā.
如天王们如彼降伏诸天者般起立。
Idaṃ catukkapādamajjhayamakamekarūpabyapetaṃ.
此处为四脚中间带有一形状的比喻说明。
§32
32. Sabbamidamanuddisitvā lakkhaṇātidesena nigamanaṃ kimatthamiccāsaṅkāyamāha ‘‘accante’’ccādi. Tesaṃ yamakānaṃ sambhedayoniyo pabheduppattikāraṇabhūtā bhedā uccāvacapakārā accantabahavo, tatthāpi tesupi keci yamakā sukarā susādhiyā, keci accantadukkarā atisayena dussādhiyā. Sambhedo yoni yesanti viggaho.
32. 对于之前所举事物，按其特征超越归结的陈述为何会用类似『极尽』等词。在那些比喻中，差别乃为区别和产生不同的原因所成。差别如发声工具般，有些比喻极其容易讲授，有些则极难而难以成就。所谓差别乃释义者。
Iha sukarassa upadisitattā dukkarayamakapavesopāyamattamupadisīyate –
此处因指明易者，故应教示为将难的比喻及入手努力方法——
‘‘Manaṃ manaṃ satthu dadeyya ce yo,
『若有能将心念付给主人者，』
Manaṃ manaṃ pīṇayata’ssa satthu;
若有人损害其心，损害其心者，是损害世尊。
Manaṃ manaṃ tena dadeyya ce na,
若有人不给予其心，不予其心者，
Manaṃ manaṃpa’ssa na sādhupujja’’nti.
则对其心无恰当敬重，不能成就恭敬称赞。
Idaṃ pādacatukkādiyamakamekarūpaṃ abyapetabyapetaṃ.
此言譬如四足之物和其他单一形态之物，无分别、不分别，皆当平等对待。
Yo puggalo manaṃ attano cittaṃ satthu jinassa manaṃ khaṇamattampi dadeyya ce, satthu munindassa manaṃ cittaṃ assa puggalassa manaṃ cittaṃ pīṇayati sampīṇeti, tena tasmā manaṃ manaṃ cittaṃ cittaṃ dadeyya ce na yadi no dadeyya, assa puggalassa manaṃ cittaṃ manaṃpi muhuttampi sādhupujjaṃ sādhūhi pūjitabbaṃ na bhavati.
若人将其心即其识稍许交付于足以胜服世尊及圣王者之心，则此心能损害彼心，能磨灭彼心。由此故，若有人将其心识相互付予，此心彼心，若不付予，则此人心识片刻亦无正敬，正敬不可生起也。
‘‘Samunnatena te satā,
汝等当开广尔，
Kathaṃ na te na te siyuṃ;
汝等岂不如此么？
Yato nate’natepi’to,
因何缘故，或没生、或有生、或彼有彼无，
Siyuṃ na te nate subhā’’ti.
汝等无论彼有彼无皆不美好。
Idaṃ pādacatukkamajjhayamakamekarūpamabyapetabyapetaṃ.
此为足四聚中间，或一相不净、可厌之相。
Yato yena kāraṇena te tuyhaṃ satā sobhanena samunnatena sammā unnatena hetunā natepi avanatepi anatepi anavanatepi te te subhā te te sobhanā na na siyuṃ, bhavanteva, ato tena kāraṇena te subhā te sobhanā nate avanate kathaṃ na siyuṃ, bhavanteva.
因何缘故，以何因缘，汝等虽有高尚光明，应正增长，乃至没生、非生、彼无彼不无，尔时汝等美好、光明，不复生、汝辈，当知因彼缘故，汝等美好光明，既生既没，如何不生？
‘‘Jinaṃ paṇāmonatasajjanaṃ janaṃ,
「敬礼胜已，恭敬优秀圣众，善男子！」
Guṇe nivesentamasajjanaṃ’janaṃ;
『善』者，安住于恶人罔顾所染污之处；
Veneyyanette guṇabhājanaṃ janaṃ,
应当舍弃之物，乃以善法为食之人，
Name mamentaṃ khalu sajjanaṃjana’’nti.
绝非我等之善人也。”
Idaṃ pādacatukkantayamakamekarūpamabyapetabyapetayamakaṃ dukkaraṃ.
此谓『四足之法』，乃一体之法，有染污与无染污，难以操持。
Paṇāmonatasajjanaṃ paṇāmitukāmonatasādhujanavantaṃ janaṃ veneyyajanaṃ asajja pamādamakatvā guṇe sīlādiguṇe nivesentaṃ niyojentaṃ veneyyanette añjanaṃ añjanabhūtaṃ guṇabhājanaṃ guṇānamādhārabhūtaṃ sajjanaṃjanaṃ iminā kāraṇena sādhujanānaṃ añjanabhūtaṃ janaṃ sādhujanaṃ khalu ekantena mamentaṃ mamāyantaṃ naṃ jinaṃ name namāmi.
以拜者而言：善人为人所敬礼；敬爱善人如敬爱纯净之人。舍弃的乃恶劣之人。不疏忽而专注于善德及戒律诸德，安住其中并用心修习，如涂于眼之药。此善德所分之『药眼』是善人之本，是纯净之人以此故为善人。善人乃绝对属于我者，属于我所有者；我敬拜并礼敬彼此征服者。
‘‘Sābhāsu sābhā bhuvane jinassa,
“于众会中，于世间间，彼征服者，
Sābhāya sā bhāsatiyeva jātu;
『＋会所』者，谓此正如言说而从未缺失。
Sābhāya sā bhāti na ce kathaṃ na,
『＋会所』者，谓此显现，即使不然亦无有缺损。
Sābhā sasābhānamaticca bhātī’’ti.
谓『＋会所』者，是超越不良不善见解之亮显。
Idaṃ pādacatukkādiyamakekarūpabyapetaṃ.
此为足四分等数形态贯通所注也。
Bhuvane sattaloke sābhāsu vijjamānābhāsu jinassa sābhā sobhanā ābhā sābhāya vijjamānāya, sobhanāya vā ābhāya ābhāto jātu ekantena bhāsatiyeva dippateva, sā jinābhā sābhāya vijjamānābhāto adhikā hutvā ce na bhāti yadi na bhāsati, sasābhānaṃ vijjamānasobhanābhānaṃ brahmādīnaṃ sābhā sobhanābhāyo aticca atikkamma kathaṃ na bhāti, bhāsatiyeva.
世间诸界中，『＋会所』为常显现而不显非所有之光，乃此胜胜者之『＋会所』光彩华美；若仅以『＋会所』所显光辉单独而言，犹如纯净照耀，无可比等。若此尊胜光辉超越诸天梵等『＋会所』及华饰之光辉者，安能不明显？如是正如言说而光明显然。
‘‘Na bhāsurā tepi surā vibhūsitā,
『此光辉』非众天神所生之光华所能媲美，亦非增盛之光也，
Tathāsurā bhūri surāparājitā;
如是多量的酒众多未被战胜的酒众，
Sabhāsu rājāpi tathā surājito,
在众会中王亦如被酒所制，
Yathā surājanti surāvinissaṭā’’ti.
如同喝醉者沉醉于酒一般。
Idaṃ pādacatukkamajjhayamakekarūpabyapetaṃ.
此段位于四足部中心，叙述独角兽的形象。
Surāvinissaṭā surāpānato apagatā janā yathā surājanti, tathā vibhūsitā visesena alaṅkatā tepi surā te devā api na bhāsurā sobhamānā na honti, tathā evaṃ surāparājitā surāpānahetu parājitabhāvaṃ pattā bhūri asurā bahavo vepacittiādayo asurāpi na bhāsurā na sobhanti, tathā evaṃ surājito suṭṭhu alaṅkato rājāpi sabhāsu na bhāsuro.
酒醉者因饮酒而远离清醒之人，其人虽如醉酒者般行事，依然装饰华美，显赫庄严。酒众亦然，即使众天亦非醉酒，亦无华美光辉。亦如未被酒战胜之众多魔众，他们虽恐惧恐慌，却不如酒者般沉沦；同样地，未被酒制伏的君王在众会中庄严华美，却不沉迷酒醉。
‘‘Jināṇattiyaṃ yo’hitāsā sitāsā,
『智胜者』者，彼善于守护清净、持戒者，身心如净雪，清净庄严，胜过一切。
Avassaṃva te hontya’tāsā hatāsā;
如同断绝的污秽一般，他们是被消灭、被灭除的；
Ato sabbapāpe satāsā vatāsā,
因此他们断除一切恶业，具足清净；
Karonteva santissitā sāmitāsā’’ti.
如同造作者一般，他们保持着内心的和安宁。
Idaṃ pādacatukkantayamakamekarūpabyapetaṃ.
此为“四足之处”的解释，一者为单独之形态的特指。
Ye sappurisā jināṇattiyaṃ buddhassa vinayapaññattisaṅkhātāṇattiyaṃ ohitāsā avītikkamavasena patiṭṭhitaāsā honti sitāsā parisuddhāsā, te sādhavo hatāsā anukkamena hatataṇhā avassaṃva ekanteneva atāsā bhayarahitā yato honti, ato tasmā sabbapāpe sabbākusale satāsā bhayasahitā vatāsāva niravajjavatābhilāsavanto sādhujanā santissitā santinissitāyo sāmitāsā sāmibhāvāsāyo karonteva.
真正之善人，凭借佛陀所宣教的清净戒律智慧文字所立之法，不曾违越而坚立清净；故彼彼善者由内心净除烦恼渴望，如被断灭般如同无余坚固无恐惧，因此能断灭一切恶行；因是故诸善人多以无怖之心，断恶追善而具足安宁喜悦，遂生如法之和合、宁静、安详等德。
§33
33.
Yamakaṃ taṃ paheḷī ca, nekantamadhurāni’ti;
此处“雅莫坎”的谜语辞，谓“多端而甘美”。
Upekkhiyanti sabbāni, sissakhedabhayā mayā.
一切事物皆因我而被忽视，如同孩童之恐惧。
§33
33. Nanu yamakaṃ nāma kavīnaṃ sāmatthiyavisesasūcakanti tattha taṃ sopayogaṃ, paheḷikā ca sopayogā kīḷāvinodane sambādhaṭṭhānamantane parabyāmohane ca, tasmā tattha kathamupekkhā bhavatoti āha ‘‘yamaka’’ntiādi. Taṃ yathāvuttaṃ yamakañca sukaradukkarappabhedaṃ. Paheḷikā pana pubbācariyehi soḷasa niddiṭṭhā samāgatāvañcitādikā. Tatthidaṃ lakkhaṇaṃ –
第33节 名为“对仗”的，是诗人们用以显示文辞巧妙的特殊技巧。这里所说的对仗，用于谜语和谜语的应用、游戏娱乐、吵闹场合或使他人迷惑，因此称之为“对仗”等。确如所言，对仗既难又繁杂。谜语则是由古代作家曾列举的十六种阐明惨烈等意的结合所组成。其特征如下：
Samāgatā nāma siyā, guḷhatthā padasandhinā;
所谓集合，是指词语结合在一起；
Vañcitāññattha ruḷhena, yattha saddena vañcanā.
彼此欺骗的是，用曲折手法使词义产生欺骗；
Ukkantātibyavahita-ppayogā mohakārinī;
并有自相矛盾的用法，加深迷惑作用；
Siyā pamussitā yassā, dubbodhatthā padāvali.
如果词句愚昧而难以理解，则称为迷惑性词句。
Samānarūpā’mukhyatthā-ropāhitapadā siyā;
同类、同形者，即是同一义项的赋于之语。
Pharusā paccayādīhi, jātasaddā kathañcipi.
以粗俗的条件等缘起，虽然出生声音，略有不同。
Saṅkhyātā nāma saṅkhyānaṃ, yattha byāmohakāraṇaṃ;
所谓数量，是指使迷乱的原因所在。
Aññathā’bhāsate yattha, vākyattho sā pakappitā.
若有所不同之处，则谓语义已近成分明。
Sā nāmantarikā yassā, nāme nānatthakappanā;
此即所谓空隙者，其名无他义生起。
Nibhūtā’vaṭṭhitaññatthā, tulyatthasutihetuto.
如同熄灭、消失的他义，因缘相同而发生。
Samānasaddā sā iṭṭha-saddapariyāyasādhitā;
俗谛言语者，是基于所欲言辞的字句变化而成；
Sammuḷhā mūḷhatāyeva, niddiṭṭhatthāpi sādhukaṃ.
其为昏浊无明的纯粹表现，即便表面已明示，仍然是正当的；
Yassā sambandhabāhulyā, nāmaṃ sā pārihārikī;
因其关系繁多者，名为隐讳言语；
Ekacchannā bhave byañjā-dheyyaṃ nissayagopanā.
一面隐蔽时，成为表意对象的隐秘掩藏；
Sā bhave ubhayacchannā, yassā ubhayagopanā;
若双面皆隐时，谓之双重隐秘；
Saṃkiṇṇā nāma sā yassā, nānālakkhaṇasaṅkaroti.
名字混杂而不清晰，因其混合同种多样特征。
Dosattepi cesaṃ sabbesaṃ ukkantādīsu dosabhāve nāropitabbā. Esā hi ‘‘bahuguṇe paṇamati’’ccādinā vākyasaṃkiṇṇanāmena na vuttā, pakappitā ca saṃsayadosaparihārena ‘‘yāte dutiyaṃ nilaya’’nti ādinā niddiṭṭhā.
恶意之事，亦应与一切恶事等同，不应在愤愤不平等恶性之中生起。这是因某些言语，如『多德多善』等词汇的混合使用而非专门讲述的，经由迅速断疑除疑，指出“二次住处已灭”等言教而明示的。
‘‘Pabhavā’natavittiṇṇā, tavā’ṇā mahatī sati;
『强盛者虽遭逆境，然君有大觉照；','470':'恒久称雄之主，广结多善之果』是谓；
Cirāya jayataṃ nātha, pahutaphalasādhanī’’ti.
愿您长久得胜，护佑之主，〔此法〕乃成就丰饶果实之道。
Ayaṃ samāgatā.
如此聚合而成。
‘‘Bhaddamevo’paseveyya, vidhūtamadakibbisaṃ;
『尊者当离恶事，如剥除腐烂之肉；','473':'先除去恶事安稳无患，彼当约束自己养身』是也。
Sampāpaye puraṃ khemaṃ, sa danto’ttanisevina’’nti.
愿彼调伏自持、依止自身者，得达安稳之城。
Ayaṃ vañcitā.
这是欺骗的意思。
Pamussitādayo tu lakkhaṇānusārena, tatthodāharaṇānusārena ca veditabbā.
依照标志等的观察，以及依照举例，理应理解此义。
Evaṃ pubbācariyehi parikappitā paheḷikā ceti etāni sabbāni ekantena niyamena na madhurāni attharasassa vā saddarasassa vā kassaci abhāvena assāditabbāni na hontīti iminā kāraṇena sissānamuppanno khedoyeva bhayaṃ tato tesaṃ khedato vā uppannabhayato mayā upekkhiyantīti sambandhanīyaṃ.
如此，这些在前辈教师所制定的谜语，皆不可单纯依规则视为和悦的，或对意义悦耳，抑或对声音悦耳，因无此者，无人可由此产生喜欢，故不存在。因这个缘故，弟子中产生的悲伤之苦恰如恐惧，且我对由此生起的弟子悲伤或恐怖现象皆保持舍心，须予联系说明。
§33
33. Evaṃ sukaradukkaravasena duvidhattaṃ vatvā kavīnaṃ sāmatthiyappakāsane sappayojanayamakānañca, kīḷāvinodane sambādhaṭṭhānasammantane parabyāmohane cāti imesu sappayojanānañca paheḷikānamavacane kāraṇaṃ niddisati ‘‘yamaka’’miccādinā. Taṃ yamakaṃ yathāvuttaṃ sukaradukkarādibhedaṃ yamakajātañca paheḷi ca pubbācariyehi niddiṭṭhā samāgabhādikā paheḷikā ca iti imāni sabbāni ekantamadhurāni na iti assādetabbassa attharasassa, saddarasassa vā niyamato abhāvā ekantena amadhurāni, iti iminā kāraṇena ca sissakhedabhayā sissānaṃ asahanasaṅkhātāya asahanena jātāya vā bhītiyā ca mayā upekkhīyanti. Sissānaṃ khedoyeva bhayaṃ, sissakhedato uppannaṃ vā bhayaṃ, tatoti viggaho.
第三十三章 如此，以难以酷似以二重形式述说，说明诗人的才能，和安慰弟子之法，以及连接关系、嬉戏娱乐、辩论场合的对治迷惑。这里说及连接关系的谜语之语则谓之‘迂言戏谑’。所谓‘迂言戏谑’，应当理解为难以区分之难解之二重含义及谜语，皆由前辈教师所示范。因这些均不可单纯视为悦耳，或意义悦耳，或声音悦耳，因无此者，即不存在。因这个缘故，我舍弃弟子悲伤痛苦，这悲伤是弟子无法忍受之苦，亦由不忍生起之怖畏，我皆以平等心而对待。此即解释。
Ettha paheḷikā evaṃ daṭṭhabbā –
此处谜语应当这样见解——
Samāgatā ca vañcitu-kkantā pamussitāpi ca;
聚集起来的既是欺骗者又是被欺骗者，亦是愚昧者的结合。
Samānarūpā pharusā, saṅkhyātā ca pakappitā.
同类形相粗恶，已被计数，并已展开。
Athopi nāmantarikā, nibhūtā ca paheḷikā;
又同名义相，已灭却，亦已放弃谜义；
Atho samānasaddā ca, sammuḷhā pārihārikī;
或者同音声者，糊涂且荒谬；
Ekacchannobhayacchannā, saṃkiṇṇāti ca soḷasāti.
一掩盖、二掩盖、混杂十五种。
Tatridaṃ lakkhaṇaṃ –
此中有三特征——
Samāgatā nāma siyā, guḷhatthā padasandhinā;
谓之同合，谓因词干相连。
Vañcitāññattha ruḷhena, yattha saddena vañcanā.
「欺骗」者，指用语言作欺瞒之事的欺骗行为。
Ukkantātibyavahita-ppayogā mohakārinī;
此处谓用过度夸张和虚伪的手段进行欺骗，乃生惑之因。
Siyā pamussitā yassā, dubbodhatthā padāvali.
该欺骗之言，应为愚痴者所造，难以被悟者理解。
Samānarūpā’mukhyatthā-ropāhitapadā siyā;
欺骗之语应具形似，意不明，徒植于虚假义项之中。
Pharusā paccayādīhi, jātasaddā kathañcipi.
因以粗恶等诸因缘为条件，所生之言语无论何时皆然。
Saṅkhyātā nāma saṅkhyānaṃ, yattha byāmohakāraṇaṃ;
名为数量者，即数量之法，何以为惑生因，已被说明。
Aññathā’bhāsate yattha, vākyattho sā pakappitā.
『不同』者，是指说法内容不同，即语句的意义因此生起差别。
Sā nāmantarikā yassā, nāme nānatthakappanā;
所谓『空隙』，是指所说之名不具有多种意义的变化。
Nibhūtā’vaṭṭhitaññatthā, tulyatthasutihetuto.
有如灭尽般被确定固定的意义，是因听闻的意义相同而成立。
Samānasaddā sā iṭṭha-saddapariyāyasādhitā;
相同的声音，是指相合的声音表达，确立了理想的语意表达。
Sammuḷhā mūḷhatāyeva, niddiṭṭhatthāpi sādhukaṃ.
即使被混乱无知所覆盖，但已明示的意义仍然是合适的。
Yassā sambandhabāhulyā, nāmaṃ sā pārihārikī;
因其关联的多样性，此名是相应表现的。
Ekacchannā bhave byañjā-dheyyaṃ nissayagopanā.
一切有情处于遮蔽中，因所染之色而无法真实见知。
Sā bhave ubhayacchannā, yassā ubhayagopanā;
该遮蔽有二，即所谓对所依赖的遮蔽。
Saṃkiṇṇā nāma sā yassā, nānālakkhaṇasaṅkaroti.
对所依赖的遮蔽称为混杂遮蔽，因为混合了多种不同的特征。
Ayaṃ panettha attho – padasandhinā padānaṃ sandhānato guḷhatthā apākaṭatthā samāgatā nāma siyā. Guḷhatthāti pasiddhānuvādena apasiddhā samāgatā vidhīyate. Ito parampi anuvādānuvādyabhāvo evaṃ veditabbo. Yattha paheḷikāyaṃ aññattha ruḷhena saddena aññasmiṃ atthe pasiddhena ruḷhisaddena vañcanā vañcitā nāma siyā.
这里的义理是：词与词相接时，若结相厚重，则意义不明朗混杂。结相厚重指明暗相混合而难显露。由此可知，翻译当以词义通达为主，不应机械拘泥字面。若因谜语句用平常音而使本义以别音显著，则为欺瞒。
Atibyavahitappayogā atisayena antaritapayujjamānapadayuttā tatoyeva mohakārinī sammohakārikā paheḷikā ukkantā nāma. Yassā paheḷikāya padāvali padapanti dubbodhatthā duranubodhābhidheyyā, sā pamussitā nāma.
过度使用含混语、过分使用隐晦句法，使语言含混不明，且令人迷惑，此类谜语亦称隐晦语。谜语中若词句多难以理解、难以领悟，即为混乱昏庸。
Amukhyatthāropāhitapadā appadhānatthe mukhyatthapakāsakasaddānaṃ kiñci sadhammaṃ nissāya āropanato upaṭṭhitapadayuttā samānarūpā nāma siyā. Paccayādīhi paccayādesādīhi kathañcipi yena kenaci pakārena jātasaddā nipphannasaddā pharusā nāma.
加于主要义项上的附加词，因重视不当而脱离本质，且被附加词所主导，称为类似相同义的内容。经由因缘或其他条件而出现、现行的语词，则称之为粗鄙语。
Yattha yassaṃ paheḷikāyaṃ saṅkhyānaṃ gaṇanaṃ vuttamapi byāmohakāraṇaṃ hoti, sā paheḷikā saṅkhyātā nāma siyā. Yattha yassaṃ paheḷikāyaṃ vākyattho samudāyattho aññathā aññena pakārena ābhāsate viññāyate, sā pakappitā nāma.
凡谓之谜语者，若其中所言数目、数量、计数等，虽已述及，然实为惑乱心意的缘故，则此谜语称为“数谜”。若于谜语中，语义、义理有他异他变，如以不同方式显现、了知，则此称为“转谜”。
Yassā paheḷikāya nāme payuttābhidhāne nānatthakappanā vividhābhidheyyakappanā sambhavati, sā paheḷikā nāmantarikā nāma. Tulyatthasutihetuto samānatthasaddānaṃ payogahetuyā avaṭṭhitaññatthā patiṭṭhitaaññatthā hoti, sā nibhūtā nāma.
若某谜语称谓上，词汇连接多义、辞义多种变化，称作“字谜”。若其义趣、声用、因缘，相同字音运用而有不同领会、依他建立者，称为“灭谜”。
Yā paheḷikā iṭṭhasaddapariyāyasādhitā icchitatthasaddassa vevacanehi nipphāditā hoti, sā samānasaddā nāma. Sādhukaṃ niddiṭṭhatthāpi dassitaatthayuttāpiyā mūḷhatāyeva sammohabhāvatthaṃ eva bhavati, sā sammuḷhā nāma.
若此谜语由相同音节、同义表达，依所欲解释之语义，构成彼谜，则称为“同音谜”。虽有佳妙旨意，然出于根本愚痴与无明惑乱，此即“迷惑谜”。
Yassā paheḷikāya viracane nāmaṃ dassiyamānaṃ nāmaṃ sambandhabāhulyā sambandhassa bahulabhāvato bhavati, sā pārihārikī nāma. Yassā ādheyyaṃ byañja abhibyañjiya pakāsetvā nissayagopanā ādhāragutti bhavati, sā ekacchannā nāma.
若某谜语构造，因名词显现与名称之间多重连结，关系纷繁，称为“讥诮谜”。若借助暗示符号、含义符号，并遮蔽依托，产生依赖而不显现者，称为“一隐谜”。
Yassā payoge ubhayagopanā ubhinnamādhārādheyyānaṃ gopanā bhavati, sā ubhayacchannā nāma. Yassā nānālakkhaṇasaṅkaro samāgatādinānāvidhalakkhaṇānaṃ saṅkaro hoti, sā saṃkiṇṇā nāma siyā.
若于启示中，双重遮蔽，隐匿于两个不同依托所涵盖的暗示，称为“双隐谜”。若多种特征混杂集会，聚集多种异质特征者，称为“杂谜”。
Idāni samāgatādīnaṃ lakkhiyaṃ kamena evaṃ ñātabbaṃ –
今对诸多集聚特征等，应凭因缘随事分明认识归纳——
‘‘Pabhavā’natavittiṇṇā, tavā’ṇā mahatī satī;
『光明』者，胜过黑暗者，『你』之觉悟宏大且具足；
Cirāya jayataṃ nātha, pahutaphalasādhinī’’ti.
你是长久以来称颂的主，具有广泛结果的能力者。
Ayaṃ samāgatā.
此句已集成一句。
Nātha tava pabhavato paṭṭhāya natavittiṇṇā oṇatavasena patthaṭā, evaṃ sati nadī viya dissati. Pabhava pakaṭṭhatta sobhāvanta. Bho nātha tava tuyhaṃ mahatī satī mahantī samānā āṇā ānatavittiṇṇā attani natesu janesu patthaṭā pahutaphalasādhinī bahulatthanipphādanī cirāya cirakālaṃ jayataṃ ukkaṃsabhāvena pavattatu. Ettha pabhavaānataitisandhinā attho guḷho.
主啊，你的光明显现，胜过黑暗，闭合如壳，坚固且周密，正如你觉悟的智慧，澄澈明亮而显现，有如江河一般。光明的显现具有清晰和光辉的本性。主啊，你伟大的觉悟如同宏大的光明，广泛而胜过黑暗，显示于自身与众生之中，坚定且坚固，为生命众生多方结果而现行，广泛而自然地展现久远持久的称誉。此处关于『光明胜过黑暗』之句义藏甚深。
‘‘Bhaddamevo’paseveyya, vidhūtamadakibbisaṃ;
『善哉，就应如是持戒，去除此染污妖魔；』
Sampāpaye puraṃ khemaṃ, sa danto’ttanisevita’’nti.
『当先整肃自身，成就安全无忧，内心被调整者。』
Ayaṃ vañcitā.
此为欺诈。
Vidhūtamadakibbisaṃ vināsitamadadosaṃ bhaddameva mandapiya – bhaddajātikesu hatthīsu bhaddajātikahatthimeva upaseveyyāti vuttaṃ viya dissati. Bhaddameva uttamapurisameva seveyyāti attho. Sevanaṃ kimatthanti ce? Hatthipakkhe danto sikkhito so hatthi attanisevitaṃ attānaṃ bhajitaṃ janaṃ khemaṃ nibbhayaṃ puraṃ nagaraṃ sampāpeti. Purisapakkhe pana danto damito so ariyapuggalo attanisevitaṃ attānamupasevitaṃ janaṃ khemaṃ niddukkhaṃ puraṃ nibbānapuraṃ pāpeti. Ettha kavicchitauttamatthato aññena hatthiatthe ruḷhena saddena vañcanā nāma.
所谓从恶劣如恶鬼一般，最坏如污秽般的存在被彻底摧毁，是有利益的——在善生的象群中，应当服侍象群中的象王。据此，服侍应该是针对最上等的人。服侍有什么意义呢？在象的方面，象的牙齿经训练约束，象自己被自身教化，自己所侍奉的人们得安乐，无畏，城市繁荣昌盛。在人的方面，牙齿被驯服，圣者自我调伏，自我侍奉，令众生安稳无苦果，成就净土涅槃之城。在这里，用辛辣粗俗的言辞讽刺欺诈的象征意义。
‘‘Bahuguṇe paṇamati, dujjanānaṃpyayaṃ jano;
多德者谦卑，恶人必衰；
Hitaṃ pamudito niccaṃ, sugataṃ samanussara’’nti.
常蒙利益欢喜，常思诸善逝。
Ayaṃ ukkantā. Imassattho upari āgamissati.
此言已终结，将有进一步的解释。
Byākiṇṇadosatte satipi paheḷikāruḷhattā esā iṭṭhā. Vuttañhi ‘‘paheḷikāyamāruḷhā, na hi duṭṭhā kiliṭṭhatā’’ti. Iha sambandhīpadānaṃ aṭṭhānaṭṭhāpanena byavahitattaṃ hoti.
因言语闹剧，恶劣粗野，此即喜好。言有云：“闹剧生烦恼，非恶非污秽。”此处论述的关联谓词的正确应用。
‘‘Mukhaphullaṃ giṅgamakaṃ, niyuruggatthanunnataṃ;
『口花』者，指花形饰物，安置于口部，形状似藤蔓弯曲，凸起高耸。
Paṭaccarī varaṃ poso, bhīruyā dhārayantiyā’’ti.
这是赞誉之辞，谓持此口花形饰物者，为羞怯者所佩戴之美德优异之女行者。
Ayaṃ pamussitā.
此句意为『此为懈怠者』。
Mukhaphullaṃ tilakādiṃ giṅgamakaṃ evaṃnāmakaṃ pasādhanaṃ niyuruggatthanunnataṃ niyuraṃ valayaṃ, uggatthanaṃ payodharapaṭaṃ, unnataṃ nalāṭapaṭādikaṃ, mukhato unnatābharaṇañca dhārayantiyā bhīruyā itthiyā paṭaccarī jiṇṇavatthanivāsī poso puriso varaṃ uttamo. Ettha bahupayogarahitehi saddehi racitattā atthassa duravabodhatā.
所谓『口花』即指饰有印记等之藤蔓形饰物，此饰物名为『口花』，为安置于口部之藤蔓形环。上部出挑形如乳房的饰片，前端隆起形如额部的小片，及口部上方的饰物皆为此。由此可识其佩戴者为羞怯女性，持此花饰者为防护衰老之行者，为优良极上者。此语文藻华美，含义难明，乃以多重无用词汇匠心编织成，于理解义理极为不便。
‘‘Nava’ggaratanāna’smiṃ, dissanti ratanākare;
『九种贵重宝物』显现于宝石形状，
Purisānettha aṭṭhannaṃ, aṭṭhā’sādhāraṇā’para’’nti.
诸人在此处并非特殊，而是常见平凡的他者。」
Ayaṃ samānarūpā.
这些是同类事物。
Asmiṃ ratanākare aggaratanāni nava dissanti, ettha imesu ratanesu aṭṭha ratanāni aṭṭhannaṃ purisānaṃ asādhāraṇāni, aparaṃ ratanaṃ sādhāraṇaṃ. Imāni nava lokuttarāni cittīkatādiatthena ‘‘ratanānī’’ti ca tappabhavo sammāsambuddho ‘‘ākaro’’ti ca kappitoti amukhyatthesu ratanādisaddānamāropanaṃ hoti.
在这些宝形中显现出九种宝，诸中有八种宝是八种非凡的人所具；另一种宝则为普通宝。这九宝被称为出世间宝，依据心识等等义被称为“宝”，这名称是世尊因某些特定义理而赋予宝等之名。
‘‘Vindanti devagandhabbā, himavantamahātale;
“天神诸香美石，在喜马拉雅大地；
Rasavante sare satta, na nāgāpi uposathā’’ti.
有甘露七宝，乃至龙鬼亦无此宝。”
Ayaṃ pharusā.
这话粗鄙。
Himavantamahātale himālayassa matthake rasavante sodake satta sare anotattādike devagandhabbā vindanti sevanti, uposathā nāgāpi na vindanti. Ayamaparattho. Himavantamahātale candaraṃsiyutte mahāpāsādatale devagandhabbā kīḷamānā gandhabbā rasavante madhuraguṇayutte satta sare vīṇāya chajjādike satta sare vindanti, nāgāpi ariyāpi uposathāpi upavutthāpi na vindanti nānubhavanti. Ettha dibbantīti devā. Uposatho etesamatthīti uposathāti viggaho. Lakkhaṇakkamato pasiddhapacurapayogato aññadatthā yena kenaci lesena paccayādīnaṃ jātasaddassa atthitā.
喜马拉雅大地，喜马拉雅山脉的顶处，有甘露性质的甘美泉水，有七宝甘露和诸香美石，天神发现而享受之；龙鬼虽住，也不得见此宝。这是其意。喜马拉雅大地之上带月光辉照的大宫殿里，有嬉戏的香美天神，发现七种甘美香气和七宝甘露，如琴瑟类顺调乐器七宝，龙鬼及圣者与斋日亦不得见、不起心动或觉受。此中“天”指天人。“斋日”此解释。因标志命名及因流传广为人知，依某种方式由缘及等产生言义成立。
‘‘Gītasadde sarā dve dve, dve chajjaññatra chassarā;
『歌声的音节』共有四个音节，各为二者二，各有辅音及元音。
Pañcavaṇṇaṃ yathā cakkhu, chabbaṇṇā nāsikā tathā’’ti.
如同眼睛有五种颜色，鼻子亦有六种颜色。
Ayaṃ saṅkhyātā.
这是数字的说法。
Gītasadde sarā dve honti, chajja’ññatra chajjato aññatra chajjaṃ vajjetvā usabho gandhāro majjhimo pañcamo dhevato nisādoti. Ettha yugaḷato dve dve chassarā chasaravanto. Yathā cakkhu pañcavaṇṇaṃ hoti, tathā evaṃ nāsikā chabbaṇṇā hoti, gītasadde īkāraakārasaradvayasabbhāvato ca chajjaṃ ṭhapetvā usabhādīsu sarānaṃ tividhattā ca ‘‘cakkhū’’ti sarabyañjanavasena pañcavaṇṇānaṃ sabbhāvato ca ‘‘nāsikā’’ti channaṃ sabbhāvato ca evaṃ vuttaṃ. Ettha vuttasaṅkhyāgītādisaddasanniṭṭhānato sammohakārinī hoti.
歌声中的音节有四个，即词根chajja和词尾chassarā。分别是:牛、醯那、中央、第五和众天。这里成对呈现，每对各有两个音节。正如眼睛有五种颜色，鼻子则有六种颜色。歌声的音节由元音和辅音所构成，牛等五个类别的音节具有三种性质，故称“眼”；而不同属性的六色鼻子对应音节整体被称为“鼻”，意指其所覆盖的全部性质。由此依次说，歌声的数字构成相应，能产生迷惑。
‘‘Pātu vo udito rājā, sirimā rattamaṇḍalo;
『愿升起的王者护佑你们，绚丽的日轮。','539':'具有坚固牙齿连结且集合严整的牙城，显现卓越特征』。
Sakantigahanakkhatta-saṅghayutto sulakkhaṇo’’ti.
与占星历法之会众相合，具足妙相者。
Ayaṃ pakappitā.
此为已展开者。
Sirimā sirimanto rattamaṇḍalo anurattajanapadamaṇḍalo, anurattaamaccamaṇḍalo vā sakantigahanakkhattasaṅghayutto sakassa attano ante samīpe gahanehi aviraḷehi khattasaṅghehi khattiyasamūhehi yutto saṃyutto sulakkhaṇo pasatthapurisalakkhaṇo udito pasiddho rājā narindo vo tumhe pātu rakkhatūti ayaṃ anadhippetattho. Sirimā ‘‘lakkhiyā vāsaṭṭhānattā’’ti vuttattā sirimanto rattamaṇḍalo uggamane rattamaṇḍalo sakantigahanakkhattasaṅghayutto kantisahitehi gahanakkhattatāragaṇehi yutto sulakkhaṇo suṭṭhu sasalakkhaṇo udito uggato rājā cando vo tumhe pātūti ubhayapakkhassa sādhāraṇaguṇaguṇīpadapariggahena idha vākyatthassa aññathā dissamānatā hoti.
荣光处于荣光之处者，是夜之境界，聚落之境界，或聚落中精锐武士所结合同盟，守护其王者自有之境地附近坚固之地，以密固且稠密之武士集团联合而成，连结紧密，具备卓越标志，为善德之人所称扬，名声远播。此为无主之意。『Sirimā』既已言为『标志者为居所』，则曰荣光之处乃兴起夜之境界，乃与武士联盟之密固结合同伴相联结，连合辉耀的复杂星辰群集之联盟，具备杰出标志、显著之特征，兴起而登显，国王啊，愿你们护持这两方的普遍特质及各自优良品质。故此语意各有差别。
‘‘Vuccatā’do isitye’ko, sumahantopakāravā;
“所称之首者，乃大福者；
Sanātano ca na isi, na sakhā na sanātano’’ti.
永恒者非首，非友，亦非永恒。”
Ayaṃ nāmantarikā.
此名为间隔。
Eko ādo pubbe ‘‘isī’’ti vuccati, sumahantopakāravā atimahantopakārasamannāgato sanātano ca sassato ca hoti, tathāpi na isi isi nāma na hoti, na sakhā mittopi na hoti, na sanātano sassatopi na hoti, ayaṃ gamyamānattho. Sumahā atimahanto eko ādo nāmādimhi isīti vuccati, anto majjhe pakāravā pa-kārena samannāgato, sanātano ca sassato ca hoti, isipi nāma na hoti, mittopi na hoti, so nātano tanaiti akkharadvayarahito na hoti. Ādimajjhānaṃ vuttattā anteti ñāyati, ‘‘isipatanavihāro’’ti gahetabbaṃ. Tattha isipatananāmena isiādīnaṃ gamyamānatthattā nānatthakappanā hoti.
首为之一，在前称为“首者”，为大福多助、极多助者，亦为恒久不灭者，但首非首，亦非友，非恒久不灭，乃此待至。极大极宏首称为“首者”之名称，具备互助、及中等程度助益者且为恒久不灭者，但此非首，亦非友，所谓非恒久不灭，乃无此字组合，文字二者均不具此义。若中首如此言则为终，此为须受取“首境游行”。以此“首境”名号，首等之间断意，得以不同义用变化。
‘‘Dhāvantaṃ udayā atthaṃ, muhuttaṃ na nivattati;
「迅疾奔腾的日升，片刻也不回转；
Na candamaṇḍalaṃ etaṃ, nāpi ādiccamaṇḍala’’nti.
此非月轮影像，亦非最初之月轮。」
Ayaṃ nibhūtā.
此言属消逝现象。
Udayā udayato pabhuti atthaṃ yāva atthaṃ dhāvantaṃ javantaṃ muhuttaṃ muhuttakālaṃ na nivattati na punāvattati. Etaṃ candamaṇḍalampi na hoti, ādiccamaṇḍalampi na hoti. Udayā paṭisandhito atthaṃ yāvacuti. Dhāvantanti āyukiccato āyucandādīnamatthānaṃ, tappakāsakasaddānañca tulyattā ettha patiṭṭhitacandādiatthantarānaṃ sambhavo.
日升自升起之时光辉照耀，至其极点，快速奔走，片刻间不回转，也不再来返。此现象非月轮影像，亦非最初月轮。所谓升起，是指相续不断的照耀。奔走指生命现象，即寿命、日月等存在事物，及如风琴声等音响等与月等相对应的中间现象的生起。
‘‘Deviṃ kittimahīnāmaṃ, kaḷāratthavhayaṃ puriṃ;
「即使舍弃被称为‘贵妇人’的名声与繁华城市，
Hitvā na sari so dhīro, karontopyu’yyamavhaya’’nti .
明智者即便如此，亦不会做此消亡之事。」
Ayaṃ samānasaddā.
这是同音字。
Kittimahīnāmaṃ kittimahīnaṃ dvinnaṃ nāmena samannāgataṃ deviṃ aggamahesiṃ kaḷāratthavhayaṃ puriṃ kaḷāraatthānaṃ dvinnaṃ nāmena samannāgataṃ puriṃ nagarañca so dhīro hitvā pariccajitvā uyyamavhayaṃ uyyamanāmena samannāgataṃ karonto api na sari sampattiṃ nānusari, yasodharādeviñca kapilavatthupuriñca hitvā vīriyasaṅkhātapadhānaṃ karonto mahāsatto sampattiṃ na sari, etthābhimatayasodharādisaddānaṃ pariyāyehi kittimahīsaddādīhi racitatā.
有一个名为『迦毗摩希那』的女神，她具备二种称号，统摄着二名城邑。她主持着与时间毁灭相关的神事和功用，并且治理着同样名号的二城与一国。她以智慧善护诸城，舍弃纷争，执掌消灭与成长的调节。即便如此，她未能如意随顺诸功德。耶舍陀罗女神与迦毕罗伐都城亦是如此；她们利益众生，专注精勤努力，然而壮大之力未得圆满随缘。这里关于耶舍陀罗等女神的名号，以『迦毗摩希』的名称及变体加以表述。
‘‘Catuddisāmukhā bandhā, cattāro sindhavā sayaṃ;
「有四面之束缚，如同四方河流，
Paribhuñjanti nikkhittaṃ, tiṇaṃ majjhe yathāsukha’’nti.
自在地食用被推入其中的，如愿地置于芦苇间。」
Ayaṃ sammuḷhā.
这是一种缠绕的状态。
Sindhavā cattāro assā catuddisāmukhā yathā catuddisāsammukhā honti, tathā bandhā majjhe nikkhittaṃ tiṇaṃ sayaṃ yathāsukhaṃ paribhuñjanti, aññamaññaṃ piṭṭhiṃ katvā bandhā viya khāyati, te pana sammukhaṃ katvā bandhā honti. Ettha ‘‘catuddisāmukhābandhā’’ti niddiṭṭhattā piṭṭhiṃ katvā bandhāti sammuḷhatā hoti.
四条河流就是这四面之束缚，正如四方之向一样。它们自在地食用被推入中央的芦苇，彼此相啃，仿佛束缚互相啮咬。然而它们面朝一处，故称作四面束缚。这里以『四面束缚』示意它们互啮之状，即所谓缠绕。
‘‘Jano jīvanajānanda-karabandhussa bhāsitaṃ;
「众生于生死之苦中，因全然无明犹如锁链束缚，」
Sakkarontova pappoti, puññārikkhayagocare’’ti.
「如天帝萨咖尊敬正觉者，于善业消灭之地得至解脱。」
Ayaṃ pārihārikī.
此为比喻语，即譬喻义。
Jīvanajānandakarabandhussa jīvanato udakato jātānaṃ padumānaṃ ānandakarassa sūriyassa bandhussa sammāsambuddhassa bhāsitaṃ vacanaṃ sakkaronto pūjento jano puññārikkhayagocare puññānaṃ paṭipakkhattā puññārisaṅkhātānaṃ akusalānaṃ khayassa nimittabhūtaṃ nibbānamārammaṇaṃ katvā uppanne maggaphale pappoti pāpuṇāti. Ettha jīvanajānaṃ ānandakarassa bandhusseti ca, puññārīnaṃ khayanimittaṃ ārammaṇaṃ katvā pavatteti ca iminā buddho maggaphalā ca pārampariyena sambandhena vuttāti sambandhānaṃ bāhullabhāvo.
于生死苦锁中，生活、生存、感受犹如清水中莲花，阳光之光明，正觉者的锁链般束缚，众生敬仰。于善业消灭之所，即消灭不善之因缘所成，涅槃受持，乃达到解脱果。此处生死之苦锁、善业消灭之缘起、涅槃为依止，佛陀以传承相续之法，说明彼此之间的密切联系，故有广泛的连系。
‘‘Na gaṇhāti mahantampi, saddaṃ na ca vibhūsanaṃ;
「既非伟大之物所摄取，亦非华饰之声所动，」
Catuppadassa kassāpi, kaṇṇoyaṃ na kilāphalo’’ti.
「四方来去，无论何者，耳不为之罢噪。」
Ayaṃ ekacchannā.
此者名为单盖。
Kassāpi catuppadassa kaṇṇo mahantampi saddaṃ na gaṇhāti, ārammaṇaṃ na karoti, vibhūsanampi na gaṇhāti. Tathāpi ayaṃ kaṇṇo aphalo na kila, saphalato nipphalo na hoti kira. Assakaṇṇo rukkho. Ettha kaṇṇoti ādheyyaṃ katvā tadādhārassa avacanato nissayagutti.
在四足动物中，犁耙象大耳也不抓取声响，不起注意，也不抓取装饰。但是此耳却无效，果实与无果互不能称说。驴耳即如枯树。此处缘于义取名耳，依托根基之意语而生。
‘‘Alaṅkaronto bhuvanaṃ, sassiriko sadevakaṃ;
『装饰世界，彼为属于天众；
Kasmiṃ sañjātasaṃvaddho, ko kena nupalimpatī’’ti.
在何处生，与谁相依，谁所亲近而不染污』如此说。
Ayaṃ ubhayacchannā.
此者名为双盖。
Sassiriko sadevakaṃ bhuvanaṃ alaṅkarontoti buddho viya khāyati. Bhuvanaṃ bhuvanasaṅkhātaṃ kaṃ jalaṃ sadā eva alaṅkaronto sassiriko lakkhiyasamannāgato kasmiṃ jale sañjātasaṃvaddho ko kataro kena jalena na upalimpati na limpati. Padumoti visajjanaṃ. Padumo hi puṃnapuṃsakaliṅgo. Iha jalapadumānaṃ dvinnampi chāditattā ubhayacchannā nāma.
装饰世界，彼为属于天众，如佛所说消失之理。世界谓为世界之水，水中常装饰的即彼天众。于何水中生及所依，谁为何以水不染污、不沾染。莲花谓清净。莲花实为众生污垢之满处。此处水中有莲，盖双盖名也。
‘‘Ādo soyeva yo ante, majjhimassādi majjhimo;
‘起初者即是终结者，居于中间起始者亦然；
Siddhantādīsu vattantaṃ, asaṅkhatapadaṃ vadā’’ti.
在法终结等诸处所说，那非数量的根本义’。
Ayaṃ saṃkiṇṇā.
此为简约说法。
Ante avasāne yo hoti, ādopi soyeva hoti, majjhimassa ādibhūto majjhimo eva hoti, siddhaṃ nipphannaṃ tādīsu ariyesu vattantaṃ asaṅkhatapadaṃ vada kathehīti ayamaparattho. Ādo ādimhi soyeva sakāro eva ante pariyosāne yo yakāroyeva, majjhimo majjhimavaṇṇo majjhimassa saddassa ādi makāro, siddhantādīsu matasamayakālādīsu vattantaṃ vācakabhāvena pavattantaṃ asaṅkhatapadaṃ saṅkhatato aññattā asaṅkhatabhūtaṃ paññattiṃ vada kathehīti. Samayasaddo hi nāmapaññatti. Ettha siddhantasaddena ādisaddassa saṅgahitattā tādiattho labbhatīti atthassa guḷhatāya samāgatālakkhaṇena ca ‘‘so’’ti ‘‘yo’’ti ‘‘asaṅkhatapada’’nti aññattharuḷhasaddena vañcitattā vañcitālakkhaṇena ca samayasadde nānatthakappanato nāmantarikālakkhaṇena cāti tīhipi lakkhaṇehi missitoti. Sesesupi saṃkiṇṇattaṃ evameva veditabbaṃ. Tattha tattha vuttalakkhaṇānusāreneva samāgatādīnaṃ anvatthasaññatā veditabbā.
所谓终结即在终处方为终结，起初亦然，始于中间起始者则为中间，成就、完成者则如圣人所说终结即非数量的根本义，是此之意。起初即最初之所在形状，终结即终了之所在形状；中间者，是中间色，中间声响之始，成就结论说法等诸时相、流转之词义性质中，所谓非数量之根本义，是从聚集而有别于非聚集的所指事物称谓。时名即为名词指称。于此以结论词为始，聚合之初效用得成，故作‘是’‘谁’‘非数量的根本义’等不同释义，以为此三种标识被误用为名词，因其作用多样非同名义，名词时相也非永恒，所以被误判。其余部分亦应视作简略总结。此中依说法标记分别，聚合性质及其接续识别，应依次理解。
§34
34.
Desakālakalāloka-ñāyāgamavirodhi yaṃ;
因时空顺序观知之差异而生冲突故，
Taṃ virodhipadaṃ ce’ta-mudāharaṇato phuṭaṃ.
以此为例说明冲突之义乃明确显现。
§34
34.‘‘Desi’’ccādi. Deso thalajaladesādi. Kālo rattindivo. Kalā naccagītādayo. Loko carācarabhūtappavatti. Ñāyo yutti. Āgamo idha buddhavacanaṃ. Aññattha tu sutidhammasaṃhitā, te ca. Tehi virodho assa atthīti desa…pe… virodhi. Yanti anuvaditvā. Taṃ virodhipadanti vidhīyate. Etañca padaṃ udāharaṇato lakkhiyato phuṭaṃ pākaṭaṃ. Yato jalajādīnaṃ thalādīsu pātubhāvādi, ratyādīsu sambhavantānaṃ kusumādīnaṃ divādīsu sambhavo ca, ‘‘naccagītādicatusaṭṭhiyā kalāsu bhinnachajjo nāma sattasaro’’tiādinā kalāsatthābhihitalakkhaṇātikkamavirodho ca, ‘‘aggisītalo, nissāro khadiro’’tiādinā lokasīmātikkamo ca, vuttāyapā’naruppattasamuppattiyā middhassa rūpabhāvāpādanādiñāyavirodho ca, yathāsakamāgamena virodho ca sukhena ca sakkā pākaṭattā viññātuṃ, tato sabbametaṃ nodāhaṭanti adhippāyo.
三十四、“Desi”始言。Deso即土地、水泽等。Kālo为昼夜。Kalā指时节歌舞等。Loko意为世间有形无形事物之变。Ñāyo与yutti为理理相应。Āgamo此处指佛语。别处所谓经律论集亦然。此中谓彼等相互矛盾者，称“desa……virodhi”即土地之争。经译传来时，谓之“virodhipada”，意为“矛盾之用语”。举例尤为明显：如水泽之类、土地之类有季节现象，夜晚昼日阴阳循环，歌舞四季六十六种诗歌等，“chajjo”意为断续，七十二种亦言“断七十二”，此为时节之指称。又如火热冰寒，栲胶木、油棕等逾越尘世界限亦有言。关于沉睡的死寂状态及对色身起始的否认等亦有矛盾陳说。照经文差别及和谐，可知此类矛盾原经虽有，但非言说必有歧义，由此所有不一应不强求皆不谬，故不贬斥。
§34
34. Evaṃ yamakapaheḷikānamadassane kāraṇaṃ vatvā idāni uddesakkamena sampattavirodhidosaṃ ‘‘desakāli’’ccādinā vadati. Yaṃ padaṃ deso thalajalapabbatādi. Kālo rattindivo hemantādivasena tividho, vasantādivasena chabbidho. Kalā naccagītādicatusaṭṭhi. Loko thāvarajaṅgamabhūtapavattisaṅkhāto. Ñāyo yutti. Āgamo iha buddhavacanaṃ, aññattha pana sutidhammasaṃhito ca. Tehi virodho assa atthīti desa…pe… virodhi. Taṃ virodhipadaṃ nāma. Etaṃ virodhipadaṃ udāharaṇato lakkhiyato phuṭaṃ paribyattaṃ. Vassikajātisumanādīnaṃ jalajādibhāvo ca, padumakumudādīnaṃ thalajādibhāvo ca, rattiādīsu labbhamānānaṃ kumudādīnaṃ divādīsu sambhavo ca, naccagītādicatusaṭṭhiyā kalāsu ‘‘chajjo usabho gandhāro majjhimo pañcamo dhevato nisādo’’ti dassitasattasarānamekadesassa chajjassa bhinnasattasaro chajjo nāmāti samudāyavasena vohārakaraṇādīhi satthāgatataṃ, lakkhaṇātikkamañca, ‘‘aggi sītalo, candanaṃ uṇhaṃ, khadirarukkho nissāro, eraṇḍo sasāro’’ iccādinā lokamariyādātikkamo ca, middhassa arūpabhāvupapattiyā vuttāyapi rūpabhāvasādhanasadisayuttivirodhikathanañca, yathāsakamāgamamatikkamma kathanañcāti sabbesaṃ viruddhasabhāvassa pākaṭattā udāharaṇaṃ na dassayissāmāti adhippāyo. Imesameva desādivirodhīnamaviruddhattaṃ ettheva virodhipadadosaparihāre ‘‘bodhisattappabhāvenā’’ticcādinā dissati. Desa…pe… gamehi virodho, so assa atthīti desa…pe… virodhi. Nindāyaṃ ayamassatthīti vivacchitā.
三十四。因观双字谜语等障眼法，现说凡事因缘及其差错，称为“desakāli”等。所谓“deso”为土地、水泽、山岳等；“kālo”为昼夜，按季节有三种、按春季有六种。Kalā即歌舞六十六种。世界因有形及无形变化之盛衰故称“loko”。理即法理，合乎理。Āgamo此处佛语说，别处亦然。此中谓诸矛盾存在，称“desa……virodhi”，其语谓之“virodhipada”。举例详明涵盖雨季生花与池泽状，夜晚昼日现象与睡眠死寂状态矛盾。歌舞六十六种里如“chajjo”等名称，意指时期中断。又述火冷、檀木油树超出尘世界限，亦说明矛盾。睡眠无色身生起论乃矛盾之一。依经文说法虽有冲突，非有害义见。整体现象不一、互相对立但皆可真，故不予诽谤。此地亦隐示“菩萨行果”，即不以矛盾难惑众生。土地等矛盾谓下文有述。经文本自为鄙视，故此处详释。
§35
35.
Ya’dappatīta’mānīya, vattabbaṃ neyyamāhu taṃ;
凡尚未〔由此〕引来而应当宣说者，智者称之为『所引义』；
Yathā sabbāpi dhavalā, disā rocanti rattiyaṃ.
譬如满愿清净，诸方都有光明，夜时尤为显著。
§35
35.‘‘Ya’’miccādi. Appatītaṃ saddato, atthato vā anadhigataṃ nahyaññathāvagamo ganthantarābhāvato. Vakkhati hi ‘‘dullabhāvagatī sadda-sāmatthiyavilaṅghinī’’ti. Yaṃ kiñci padaṃ samānīya ānetvā vattabbaṃ, taṃ neyyamāhu. Yathetyudāharati. Sabbāpi sakalāpi disā pubbadisādayo dasa disā rattiyaṃ rajanyaṃ dhavalā ujjalā rocanti dippantīti ettake niddiṭṭhe candamarīcino ettha neyyattaṃ.
三十五。“Ya”miccā等。谓言语不纯、义不达，对正理未得之谓误。经书中称“罕有路径，言辞难合”。此言及诸同义语句，皆不能离开阐释所应言之义，即谓不可离本质语言。举例说：诸方、诸境、十方，夜时光明明亮，繁星闪耀，不可妄用。
§35
35. Idāni neyyadosamudāharati ‘‘ya’’miccādinā. Yaṃ padaṃ appatītaṃ padantarena, tenābhihitatthena vā ‘‘imassatthoya’’miti aviññātaṃ ānīya vattabbaṃ, tatoyeva padantaramānīya vattabbaṃ hoti, taṃ neyyamāhu ‘‘neyyadoso’’ti porāṇā āhu. Yathā tatthodāharaṇamīdisaṃ ‘‘sabbāpi dhavalā disā rocanti rattiya’’nti. Sabbāpi disā pubbadakkhiṇādayo dasa disā dhavalā setā rattiyaṃ rajanyaṃ rocanti dippanti. Ettha disāya visesanaṃ dhavalaguṇaṃ kelāsakūṭasudhābhitticandaraṃsiādīsu kuto sañjātamiti anicchitattā aññanivattanatthaṃ candakiraṇādivācakapadaṃ ānetvā dhavalatā imineti vattabbattā dhavala padaṃ neyyadosena duṭṭhaṃ hoti. Patītaṃ viññātaṃ, na patītaṃ appatītaṃ. Ettha akāro pasajjapaṭisedhe.
三十五。此处论述“不当语”之例，用“ya”逆反语形态。谓语义失真、词意颠倒，非本义引申，应弃不取。古称此为“neyyadosa”，即“应弃过失”。例如“sabbāpi dhavalā disā rocanti rattiya”，意为“诸方皆白色光明夜时照耀”。诸方意即前、后、左、右等十方，光明洁白，星月闪耀。此中“dhavala”意指光度或洁白殊胜，如尘雪、乳酪、明月等。未明其由，误解词义者，不当用此词“dhavala”，因其正义为“白净光亮”，非他义。此故“dhavala”谓之“不当字”。“patīta”为明白词意，“appatīta”为非明白词义。此处以否定式说明。
§36
36.
Nedisaṃ bahu maññanti, sabbe sabbattha viññuno;
愚者常多自以为是，但诸智者无论何处皆知其非。
Dullabhā’vagatī sadda-sāmatthiyavilaṅghinī.
难得得知，语义通达而不失其义。
§36
36. Appatītaṃ nicchanti viññūti dassetumāha ‘‘ne’’tiādi. Īdisaṃ anantare vuttappakāraṃ neyyaṃ sabbepi viññuno ñeyyavidū sabbattha gajjādike na bahu maññanti na sambhāventi nappayujjanti. Kiṃ na bahumaññantīti ce āha ‘‘dullabhā’’tiādi. Tathā hi avagatī atthāvagamo saddaṃ vācakaṃ, sāmatthiyañca ñāyaṃ vilaṅghayati cajati anupadassanatoti saddasāmatthiyavilaṅghinī dullabhā na labhyate. Ñāyopattho vā saddopattho vā yottho na hoti. So nappatīyate yathā manasi avaṭṭhitamattenāti attho. Tasmā saddato, atthato vā patītabbamaneyyaṃ, tabbiparītaṃ neyyanti viññeyyaṃ.
第36节。谓智者言不可达、不易及之事，此为示现“三不”义的句首“无”等词。依此教法中众智者所共知的教理，“不可达”乃谓三法及诸义并非多被认为或常为他人接受，也非多所妥用。若问为何不多见者？曰谓难得之理解、义理之通达、辞义之准确无误、且释疑止惑使断念无覆，则谓之难得、难得获得。所谓理解之由（义），言辞之由（辞），及逻辑因缘均无自相背弃，故不能反言为众智所知义理者是错误。故应由义理、辞义层面分别辨别所可弃之处。
§36
36. Imaṃ appatītapadaṃ viññūhi nābhimatanti dassento āha ‘‘nedisa’’miccādi. Īdisaṃ yathāvuttappakāraṃ neyyaṃ sabbe viññuno sabbattha gajjapajjādike na bahu maññanti na sambhāventi nappayojenti. Avagatī atthāvabodho saddasāmatthiyavilaṅghinī saddasaṅkhātavācakañca sāmatthiyasaṅkhātañāyañca atikkamma pavattinī dullabhā tādisapayogābhāvato dullabhā hoti. Yo attho saddāgato, ñāyāgato vā na hoti, so kattuno manasi patiṭṭhitamattena patīto na hotīti taṃ padaṃ neyyadosamiti sabbe kavino pariharantīti adhippāyo. Bahumānaṃ karontīti vākye bahumaññantīti nāmadhātu. Saddasāmatthiyaṃ vilaṅghayati sīlenāti saddasāmatthiyavilaṅghinī.
第36节。谓智者对此不解，示现“愚”或“弃”的意涵。依此教法中诸智者普遍不以三法及诸义多加认知，加之非多见或多被接受及用以辩论。所谓理解即对义理之明了及语言之辨析能力，能超越字面而达义理层面，此种难得之悟入因断绝误用而成就难得。其所指义或辞理不成立者，心中绝不根植或被确立，故谓不可达言语乃称为错误，诸论师均努力纠正此误解。谓“多以为是”，即为常见之误认，此处正顽固臆断之识也。言辞通达但违戒律者谓之辞义之违背。
§37
37.
Siyā visesanāpekkhaṃ,
应有区别取舍，
Yaṃ taṃ patvā visesanaṃ;
若当舍弃，即行舍之；
Sātthakaṃ taṃ yathā taṃ so,
他完全依照其本义采取其意义，确实如此，
Bhiyyo passati cakkhunā.
用眼睛更进一步地观察。
§37
37.‘‘Siyā’’iccādi. Yaṃ padaṃ visesanaṃ patvā atthena saha vattatīti sātthakaṃ. Nibbisesanantu vuttatthameva hoti. Taṃ visesanāpekkhaṃ siyā. ‘‘Taṃ yathe’’tyādinā udāharati. ‘‘Passatī’’ti vutte ‘‘cakkhunā’’ti labbhateva.
37.「如是」等语。此语句中的词，在形容词之后与其意义合用时，构成“有义”的表达，称为“有义语”（Sātthakaṃ）。限定词的意义即是所说之义。此处依赖限定词说“如是”等表达；谓语“观察”（passatī）后随从以“以眼睛”（cakkhunā），即是有限定的表达。
§37
37.‘‘Siyā’’miccādi. Yaṃ padaṃ visesanaṃ patvā sātthakaṃ atthasahitaṃ, tadabhāve niratthakaṃ hoti, taṃ visesanāpekkhaṃ nāma siyā. Taṃ yathā tassodāharaṇamevaṃ ‘‘taṃ so bhiyyo passati cakkhunā’’ti. So puriso taṃ purisaṃ bhiyyo yebhuyyasā cakkhunā passati. Ettha ‘‘passatī’’ti vutteyeva ‘‘cakkhunā’’ti ñāyati. Cakkhunāti visesyapadaṃ visesanaṃ laddhāva sātthakaṃ hoti. Visesane apekkhā assāti ca, saha atthena vattamānaṃ sātthakamiti ca samāso.
37.「如若」类似的语句。此词若附加限定词且有义时成有意义；若无则为无义，谓之“依赖限定词”的“如若”。此处用其前文实例「那个人用眼睛更进一步地观察」。男子更进一步地观察男子的事物，此谓依词取义。此中谓语“观察”（passatī）之后，“以眼睛”（cakkhunā）显现合理。眼睛为限定词，得限定之义，属有义表达。有义是指依限定词作用，与其意义合用而成有意义的表达。
§38
38.
Hīnaṃ kare visesyaṃ yaṃ, taṃ hīnatthaṃ bhave yathā;
以相比之法说明较低的意义，如：
Nippabhīkatakhajjoto, samudeti divākaro.
害怕不坚定的燧石，（而）太阳升起。
§38
38.‘‘Hīna’’miccādi . Yaṃ visesanapadaṃ visesyaṃ visesitabbaṃ hīnaṃ lāmakaṃ kare kareyya, taṃ visesanapadaṃ hīnatthaṃ hīno attho yassa taṃ hīnatthaṃ nāma bhaveyya. ‘‘Yathā’’ityādinā udāharati. Nippabhīkato khajjoto yena so divākaro pabhākaro samudeti upagacchatīti. Ettha khajjotappabhāpaharaṇe na thuti divākarassāti.
38.“劣”是贻误之义。指称某一词作为特定词用时，若赋予轻微、低劣之意，则该特定词即称为“劣意”，就是说，它成为了“以贻误为义”的词。以下以“如”“依此”等词类举例说明。例如“无光的木屑”，由此产生出太阳升起的意象。这里“木屑光明被夺去”并非指责太阳白昼的存在。
§38
38.‘‘Hīnaṃ kare’’ccādi. Yaṃ padaṃ visesyaṃ hīnaṃ karoti, taṃ hīnatthaṃ bhave. Yathā tatthodāharaṇamevaṃ ‘‘nippabhīkatakhajjoto, samudeti divākaro’’ti. Pabhārahitakatā khajjotā yena so divākaro sūriyo samudeti uggacchati. ‘‘Nippabhīkatakhajjoto’’ti iminā visesanena lāmakālokaladdhayuttassa khajjopanakassa abhibhavanappakāsanaṃ sahassaraṃsino nindāyeva, na thutīti visesyaṃ hīnatthaṃ hoti. Hīno attho yasseti ca, natthi pabhā etesanti ca, nippabhā katāti ca, nippabhīkatā khajjotā yenāti ca viggaho.
38.“行劣”之义。指某词作为特定用法表现出贻误义。如上所述，例句“无光的木屑，太阳升起”即是。木屑被夺光明，即太阳升起并升高。“无光的木屑”这一特定用法寓意暗示日轮上蒙蔽的木屑，因此仅表示轻蔑嘲讽之意，并非真正指责太阳无光。“劣义”意即“无光”，也意指“被夺光”。由此解说“无光木屑”为谁升起太阳的轻蔑批判。
§39
39.
Pādapūraṇamattaṃ yaṃ, anatthamiti taṃ mataṃ;
仅为填充脚部的部分，即视为无益，谓此义也。
Yathā hi vande buddhassa, pādapaṅkeruhampica.
例如对佛陀的礼敬，即使仅是脚部泥泞的摸拭。
§39
39.Hi api casaddānaṃ pādapūraṇamattattā anatthakattaṃ. Visesanavisesyapadadoso.
39.确实，即使是单纯脚部填充之声，也是无益之言。这是鉴别修饰词与被修饰词的弊端。
§39
39.‘‘Pādapūraṇi’’ccādi. Yaṃ padaṃ pādapūraṇamattaṃ catutthaṃsasaṅkhātassa pādassa pūraṇamattameva hoti, taṃ anatthamiti mataṃ ñātaṃ. Yathāsaddo vuttattho. Buddhassa pādapaṅkeruhaṃ pādambujaṃ vandeti. Ettha hi apicāti imesaṃ samattanādiatthesu appavattito kevalaṃ pādapūraṇamattato anatthakattaṃ. Mattasaddo avadhāraṇe. Visesanavisesyapadadoso.
39.“脚部填充”之义。指某词专指第四节称为“脚”的部分的填充量，此谓无益之义如已知。例如语句“礼敬佛陀的脚沾泥泞湿润。”这里所说无益，仅仅指该语句填充脚部的部分无益。音节词义因缘之理。此谓修饰词修饰词的弊端。
Padadosaniddesavaṇṇanā niṭṭhitā. · 词过失指示之阐释已毕。
Vākyadosaniddesavaṇṇanā句过失指示之阐释
§40
40.
Saddato atthato vuttaṃ, yattha bhiyyopi vuccati;
此处所说的『连缀』，是指哪里还可以再连接说的；
Tamekatthaṃ yathā’bhāti, vāridovārido ayaṃ.
如同水流汇聚成江河一般。
§40
40.‘‘Saddato’’iccādi. Saddato vācakena tasmiṃyevatthe tasseva saddassa puna payogato atthato abhidheyyena pubbapaṭipādikasseva vatthussāvisesena puna paṭipādanato vuttaṃ payuttaṃ yaṃ padattharūpaṃ yattha yasmiṃ vākye bhiyyopi vuccati punapi payujjate, tamekatthanti anuvaditvā ‘‘yathe’’ccādinā vidhīyate. Vāriṃ dadātīti vārido. Ayaṃ vārido megho ābhāti dippatīti. Jaladānamattāpekkhāya idaṃ saddato ekatthaṃ.
关于“连缀”开头一词，借用此词来指称同一事理中词语的重复使用，尤其是复合意义的前后对应关系；再者，说明由重复表达而成的句子，其部分词汇在句中还能继续连接使用，故此称之为连缀；“如同”则是用以引导释义。给出‘水流’这一意象，意指水云相连、光亮照耀。以此说明“连缀”一词所指的是词义的统一连贯和句义的连续。
§40
40. Idāni uddiṭṭhakkamena vākyadosaṃ niddisati ‘‘saddato’’ccādinā. Saddato vācakena atthato abhidheyyena vuttaṃ payuttaṃ yaṃ padattharūpaṃ yattha yasmiṃ vākye bhiyyopi punapi vuccati yujjate, taṃ vākyaṃ ekatthaṃ nāma doso. Udāharaṇaṃ ‘‘yathi’’ccādi. Vārido jaladāyako ayaṃ vārido megho ābhāti dippati. Sampattisādhakaṃ ‘‘jaladāyako’’ccādivisesanaṃ vinā jaladānamattassa vuttattā saddato ekatthaṃ nāma hoti.
此处指出“连缀”概念，其意谓在语句或词组中因同一词义的重复出现和连接，形成一种语义上的连贯性，即句子中某词反复使用并相互衔接的语病，所以称为一句的“连缀错误”；举例“yathi”一词。水流形象谓来自水或云光照射。没有“水送者”（水流输送者）等修饰语时，仅依据水的量而判断，则为“连缀”错误。
Yathā ca · 如同
§41
41.
Titthiyaṅkurabījāni, jahaṃ diṭṭhigatāni’ha;
污秽恶见的种子，愿意除灭那些堕入见惑的；
Pasādeti pasanne so, mahāmuni mahājane.
在端庄欢喜中使人归依，那伟大的尊者，广被众敬。
§41
41. Titthiyasaṅkhātānaṃ aṅkurānaṃ bījāni uppattihetubhūtāni diṭṭhigatāni dvāsaṭṭhi diṭṭhiyo jahaṃ jahanto dūrīkaronto so mahāmuni sammāsambuddho iha loke attani pasanne pasādabahule mahājane pasādetīti aparamudāharaṇaṃ. Pasādasaṅkhātassa atthassa ‘‘pasanne pasādetī’’ti vuttattā idamatthato ekatthaṃ.
第四十一条。所谓执持派名类萌生之种子者，是由生起之因缘而起，归于见解类别，有六十二种见解，纵使毁弃远离，彼世尊、正自觉者于此世间自心安乐，令众生安乐，此为他益示例。所谓有安乐者之义，因『安乐、使安乐』之文意而论，此处自本义合一而言。
§41
41.‘‘Titthiyi’’ccādi. So mahāmuni titthiyaṅkurabījāni titthiyasaṅkhātānaṃ aṅkurānaṃ uppattikāraṇabhūtāni diṭṭhigatāni sassatādibhedabhinnā dvāsaṭṭhidiṭṭhiyo jahaṃ jahanto apanento iha loke pasanne attani pasanne mahājane pasādeti. Pasannasaddena vuttappasādasaṅkhātassa atthassa pasādetīti kriyāpadenapi vuttattā sadde bhinnepi atthato ekanti atthato ekatthassudāharaṇaṃ. Titthiyā eva aṅkurāni, tesaṃ bījāni, diṭṭhīsu gatāni, diṭṭhiyo eva gatānīti vā viggaho.
第四十一条。『执持派』等语。彼世尊所说的执持派萌芽种子者，即由执持派所分别的萌芽种子生起之因缘，归于见解类，谓恒常断见等差别之六十二种见解。纵使毁弃、远离此等见解，却仍使自身安乐，于世间使众生安乐。以『安乐』一词义，连同动词用法，说法虽有别，义归一亦可示范。此处『执持派』即是萌芽，其种子与归于各见解，见解即归于见解者，释义如此。
§42
42.
Āraddhakkamavicchedā, bhaggarīti bhave yathā;
不间断之心所，谓为劳碌，如疾苦般；
Kāpi paññā, kopi guṇo, pakatīpi aho tava.
智慧、德行、声誉，唉，皆因你显扬。
§42
42.Āraddho vattumupakkamanto, kamo vacanapaṭipāṭi. Tassa vicchedo bhaṅgo, tato. ‘‘Yathe’’tiādinā udāharati. Avuttassapi pasādavasā ajjhāhāroti. Mahāmuni tava te paññā kāpi sātisayattā aniddhāritaṃ sabhāvavisesā kāciyeva, aho pavattamānāyapi vasabhāvassāniddhāritattā acchariyanti attho. Ettha kāpi kopīti sabbanāmapadakkamassa pakatīti ettha vicchinnattā bhaggarīti.
第四十二条。起首言有所开始欲成之事，意指言语行为之动机，遂引出断灭与破坏之义，所谓「如是」引证。未说之处仍带有安乐气息，谓为滋养。世尊啊，你的智慧即烧尽七觉支之愚痴，所生之特质不可轻忽，实在令人感叹。此中「有愤怒」者乃指名辞之一切用法，断灭后谓为劳苦。此解说「如是」即谓断灭，谓为劳苦。
§42
42.‘‘Āraddhakkami’’ccādi. Āraddhakkamavicchedā vatthumāraddhapadakkamassa vicchedahetu bhaggarīti bhave bhaggarītivākyadoso bhavati. Udāharati ‘‘yathi’’ccādi. Mahāmuni tava tuyhaṃ paññā sātisayabhūtā paññā kāpi vacanavisayātikkantattā kāpiyeva. Guṇo sīlasamādhiādianaññasādhāraṇaguṇasamūho kopi pamāṇapariggahassa kenaci lesenapi kattumasakkuṇeyyattā kopiyeva. Pakatīpi acinteyyabhūtā pakatīpi evameva aho vijjamānānaṃyeva paññādīnaṃ sabhāvāvabodhassa dukkaratā acchariyā. Kāpi kopīti padakkamassa ‘‘pakatī’’ti ettha suññattā rītibhaṅgo. Āraddhoyeva kamo, tassa vicchedo, bhaggā rīti assa, ettha vāti viggaho.
第四十二条。谓「有开始欲成之事」时断灭，于表述动词「欲成」义中，断灭的缘由谓为「劳苦」，导致「劳苦」句义含混。示例如「如是」等。世尊啊，你那智慧乃真切地由言语主体超越，智慧亦如同美德般广泛而不凡。而愤怒乃不能意象之物，是亦如是。甚且「显扬」一词中蕴含空性且有方式之破坏。仅开始之「欲成」及其断灭，劳苦之意是显著，解析如是。
§43
43.
Padānaṃ dubbinikkhepā, byāmoho yattha jāyati;
断恶根的难以废弃者，愚痴迷乱由此生起；
Taṃ byākiṇṇanti viññeyyaṃ, tadudāharaṇaṃ yathā.
此理当为了理解而被说明，且如所示范的样式。
§43
43.‘‘Padāna’’miccādi. Yattha yasmiṃ vākye padānaṃ syādyantākhyātikānaṃ dubbinikkhepā duṭṭhapanato byāmoho saṃmuḷhatā jāyati uppajjati, taṃ vākyaṃ byākiṇṇanti viññeyyaṃ ñātabbaṃ. Tassa byākiṇṇassa udāharaṇaṃ lakkhiyaṃ ‘‘yathe’’ti dasseti. Yathā idaṃ, tathā aññampīti attho.
四十三、“断恶根”谓误谛。所谓“断恶根”，即在句中对终结之词难以废弃、执著恶事导致迷乱故，所生起的迷惑现象，此语句即为对其说明，应当了知。其说明的示例以“吉时”显明，意即如之此这，或他亦如是。
§43
43.‘‘Padāni’’ccādi. Padānaṃ syādyantatyādyantapadānaṃ dubbinikkhepā duṭṭhapanato yattha vākye byāmoho saṃmoho jāyati, taṃ byākiṇṇadosoti viññeyyaṃ. Tadudāharaṇaṃ tassa byākiṇṇadosassa lakkhiyaṃ yathā iminā vakkhamānanayena.
四十三、“恶根”谓断恶根及同类终结词的难以废弃，此故句中迷乱烦恼生起，此乃说明之恶故，应当了解。其说明的示例以通过此话语之说法行为而显明。
§44
44.
Bahuguṇe paṇamati, dujjanānaṃ pyayaṃ jano;
多数善根赞叹，恶行灭绝之人亦如此；
Hitaṃ pamudito niccaṃ, sugataṃ samanussaraṃ.
喜悦恒久善处常忆，善知识者遍忆念之。
§44
44. Bahuanantattā bahubhūte guṇe sīlādike samanussaraṃ sammadeva uṭṭhāya samuṭṭhāya anussaranto guṇavisayasatiṃ paccupaṭṭhāpento teneva kāraṇena pamudito haṭṭhapahaṭṭho ayaṃ jano sabbopi loko dujjanānaṃ sujanetarānampi devadattādīnaṃ niccaṃ kālaṃ hitaṃ sugataṃ sammāsambuddhaṃ paṇamati namassatīti ayaṃ attho kavivañcito. Tattha ‘‘bahuguṇe paṇamatī’’tyādi byavahitapadappayogā moho jāyatīti byākiṇṇaṃ.
44. 「众多无量义」：指多有无数存在的品性与戒律等，彼于此教法中正实觉知，起身起来，观察而忆念，谨守诸品德注重其义，因缘如是，欣喜欢喜，心意欢悦，此人乃至所有众生界中，劣劣人及贤人领袖、天人等，恒时恭敬利益安乐之正遍觉。此即诗中所略意也。其中文中「多品德恭敬」等词句，由习语法用显现迷惑生起的义释已清楚。
§44
44.‘‘Bahuguṇe’’ccādi. Bahuguṇe anantattā bahubhūte sīlasamādhiādiguṇe samanussaraṃ visesato anussaranto pamudito tatoyeva pahaṭṭho ayaṃ jano sattanikāyo dujjanānampi asappurisānampi niccaṃ satataṃ hitaṃ mittabhūtaṃ sugataṃ sabbaññuṃ paṇamati vandati. Ettha padānaṃ aṭṭhānapayogato byākiṇṇattaṃ padatthānusāreneva gamyate.
44. 「多品德」者，指众多无量的品性，尤以戒、禅定等品德特别观察忆念，欣喜欢悦彼此称赞。这人及众生界中，无论劣劣人、非善人，恒常恒久利益，成为亲友，诸种全知者皆恭敬礼赞。此中语词之文法用法，仅依词义逐句依次分解论述。
§45
45.
Visiṭṭhavacanā’petaṃ, gāmmaṃ’tya’bhimataṃ yathā;
杰出语汇：『吉诃玛』，指赞许称誉之意，即诗句：
Kaññe kāmayamānaṃ maṃ, na kāmayasi kiṃ nvi’daṃ.
「某人欲求我时，我并未求尔，此为何意乎？」
§45
45. Visiṭṭhassa kassaci atthassa vacanato kathanato apetaṃ pariccattaṃ. Kaññeityāmantanaṃ. Ahaṃ taṃ icchāmi, tādisaṃ maṃ tvaṃ kasmā nicchasi, idaṃ kiṃ nu iti gāmikajanavacanattā ‘‘kaññi’’ccādikaṃ gāmmaṃ.
45. 此杰出词义，指某义之言说、开讲乃差异阐述。『某人』用于表达「我爱彼，被尔弃弃」的乡民俗语，称为『吉诃玛』一词。
§45
45.‘‘Visiṭṭhe’’ccādi. Visiṭṭhavacanāpetaṃ piyabhūtena uttivisesena visesitabbassa kathanato parihīnaṃ vākyaṃ ‘‘gāmmadosa’’nti kavīhi abhimataṃ. Udāharati ‘‘yathi’’ccādi. Kaññe he kaññe kāmayamānaṃ maṃ tuvaṃ icchayamānaṃ maṃ na kāmayasi tvaṃ na icchasi, idaṃ kiṃ nu. Īdise icchāvighāte vuccamāne evaṃ–
45. 『杰出词』又称多义词或可爱词，是指由于观点差异、言语修饰所产生的特定意义，由诗人用语中『乡民言语不足』一意表达，以示如诗句中「某某想要我，而你却不想我」之意；此即所谓欲望障碍所称。
‘‘Yācanā madīyā tava kāraṇāyaṃ,
「这乞求属于我，是为你的缘故，
Dine dine nipphalataṃ upeti;
日日逐渐趋向无果；
Dakkho sadā māninimānabhaṅge,
彼常擅长于破除骄慢与自负，
Sa manmathonyatra gato mato nu’’iti viya.
犹如情欲之神已然远去，或如被心智所迷惑。」
Piyatthassa kathanābhāvato ‘‘kaññe’’tyādikaṃ vacanaṃ milakkhukānaṃ vacanattā gāmmaṃ. Ettha kaññāsaddo dasavassikāya vattatīti niyamo natthi. Visiṭṭhassa atthassa vacanato apetanti vākyaṃ.
因其爱者缺乏说法，故言『女子』等语，乃狭窄之语，是粗鄙之说。同此处『女子』一词并无限定为十岁以下之法则。此语乃用以表达特定意义之句子。
§46
46.
Padasandhānato kiñci, duppatītikaraṃ bhave;
因辞节衔接，有些难以通达；
Tampi gāmmaṃtya’bhimataṃ, yathā yābhavato piyā.
那也是村庄的意思，如同你所亲爱的（妻子）一般。
§46
46.‘‘Pade’’ccādi. Padasandhānato pubbāparānaṃ padānaṃ sandhivasena yaṃ kiñci vākyaṃ duṭṭhu asutisubhagaṃ patītimavabodhaṃ karotīti karaṃ bhave, tampi yathāvuttaṃ gāmmantyabhimataṃ. Yathātyudāharati. Bhavato yā kāci vanitā piyā hotīti ekottho. Yabha methune. Yabhanaṃ yābho. So vijjate yassa so yābhavā. Tassa yābhavato piyāityapi bhavati.
第四十六条「『字』等起首」指的是：因字词相接，以往与后来的字相连结组成的句子，不论是恶劣、不善、难听、或美好，使听者产生堕落错误的认识等，都称为『字词相连』；这里也同样举例说是『村庄』的（词义）。如举例：你所亲爱的某一女人成为你的妻子，这是一种同义法。取其配偶。若是属于夫妻中某一方，另一方就是你所亲爱的；这是引申义。
§46
46.‘‘Padasandhāni’’ccādi. Kiñci vākyaṃ padasandhānato pubbāparapadānaṃ ghaṭanato duppatītikaraṃ bhave asabbhabhūtaduṭṭhatthassa pakāsako hoti, tampi gāmmanti yathāvuttagāmmadosena dūsitanti sabbehi kavīhi abhimataṃ ñātaṃ. Yathāti udāharati. Bhavato bhavantassa yā kāci itthī piyā bhavatīti ayaṃ kavinā icchitattho. Yābhavato methunavantassa piyātipi attho. ‘‘Yabha methune’’ti hi dhātu. Yabhanaṃ yābho, so assa atthīti yābhavā, tassa yābhavatoti gahite asotabbattā duppatītikaratā. Duṭṭhāyeva patīti avabodho, taṃ karotīti viggaho.
第四十六条从『字词相连』起说：任何句子因字词相接连接前后的词而难以辨别理解，导致说出不能被接受、非理性的错误含义时，称其为「字词相接」错误，即『村庄』如前文所说，是被诗人们普遍接受滥用的俗称。例如：你所的是妻子，是诗人们愿意表达的意思。你所的配偶中亲爱的意思也通。如“夫妻中的夫”，所以说这词而言，是不该听闻的，造成误解，是错误的含义，辨析为误解及错误。
§47
47.
Vuttesu sūcite ṭhāne, padacchedo bhave yati;
在已讲明的地方，若有拆分字词者，应当如此看待；
Yaṃ tāya hīnaṃ taṃ vuttaṃ, yatihīnanti sā pana.
称其所说为劣者，是说此人不具精进心。
§47
47.‘‘Vuttesvi’’ccādi. Vuttesu chandosatthapariniddiṭṭhesu anuṭṭhubhādīsu sūcite ṭhāne ‘‘etthayatī’’ti chandovicitiyā pakāsitaṭṭhāne padānaṃ syādyantānaṃ chedo vicchiti vibhāgo anuvādo yaṃ yati bhaveti vidhīyati. Tāya yatiyā hīnaṃ parihīnaṃ viruddhaṃ yaṃ vākyaṃ, taṃ yatihīnanti vuttaṃ, ‘‘yamanaṃ virāmo yati, sā hīnā etthā’’ti katvā. Panāti visese, sā yati panāti sambandho.
第四十七条『在已讲之处』起说：此为诗律所规定的句尾韵等以『最小音步』为基础的精确刻画，在明示的地方，字词的尾部音节分割和变化，应根据“精进”敬“无精进”的规定行事。以此，所称之“无精进”的，指的是句子中有与精进相反的意思，表明不具备精进者；这说法特别指出那“精进”的关系所在。
§47
47.‘‘Vuttesva’’ccādi. Vuttesu chandosatthe niddiṭṭhaanuṭṭhubhādīsu sūcite ṭhāne ‘‘ayamettha yatī’’ti pakāsite ṭhāne padacchedo syādyantatyādyantādīnaṃ padānaṃ vicchedo yati nāma bhave, tāya yatiyā yaṃ vākyaṃ hīnaṃ abhimataṭṭhāne vaṇṇavicchedena parihīnaṃ, taṃ vākyaṃ yatihīnanti yatihīnadosena duṭṭhanti viññūhi vuttaṃ.
47. 所谓“既说”者，指的是经文韵律与节奏所在的地方，如指定于“此处是修行者”的句中，须在词语断处加以划分，例如割断末尾等词语。所谓修行者，是指当词语在语义上出现不足、不合适处，通过词意划分得以消除不足的表达。这样的句子即称为无修行者之句；若句中缺乏修行者，因表达不足而被通达者指为有“无修行者”的过失与污损。
§48
48.
Yati sabbattha pādante, vuttaḍḍhe ca visesato;
修行者通常出现在句尾，且多见于已被充分叙述的经句中特别明显；
Pubbāparānekavaṇṇa-padamajjhepi katthaci.
有时也出现在前后有不同词义词语的中央。
§48
48.‘‘Yati’’ccādi. Sabbattha pādante sabbasmiṃ catutthaṃsasaṅkhātānaṃ gāthāpādānaṃ ante avasāne ca visesato visesena ekantena vuttaḍḍhe ca vuttānaṃ pādadvayasaṅkhāte aḍḍhe ca, tadavasāne cāti adhippāyo. ‘‘Siyā’’ti seso. Nanu ‘‘padacchedo’’ti vuttattā padamajjhe yati na hotevāti ceti āha ‘‘pubba’’iccādi. Katthaci kismiñci ṭhāne, na sabbattha. Pubbāparānekavaṇṇapadamajjhepi yatīti sambandho. Pubbe ca apare ca pubbāpare. Aneke vaṇṇā anekavaṇṇā. Pubbāpare anekavaṇṇā yassa taṃ tathā. Tañca taṃ padañca, tassa majjhepi.
48. 关于“修行者”的解说：修行者总是出现在句尾，特别是在所有特定四句诗节的结尾，且终结之处显示其特殊性，在恒常陈说的经文中也多见于二句诗结对与隶属处，这便是本文段所说的“终止”。“应当存在”指的是余留部分。确实，因为“词语割断”此语已说过的缘故，修行者不必总在词语之间。比如说，有时出现在前后词意不同之词语的中央。前后，谓先前与随后。此处“许多词义”指的是多样的词义，前后之间存在多样词义的合体词。前后合一词义丰富的词语及其中央，便是其所在。
§48
48. Idāni yatimhi labbhamānaṃ sabbavisayaṃ dasseti ‘‘yati’’ccādinā. Sā pana yati sabbattha pādante catutthaṃsasaṅkhātagāthāpādānaṃ ante ca visesato niyamato vuttaḍḍhe ca vuttānaṃ pādadvayasaṅkhāte aḍḍhe ca, tadavasāne cāti adhippāyo. Katthaci kismiñci ṭhāne pubbāparānekavaṇṇapadamajjhepi pubbāparabhūtaanekavaṇṇasamannāgatapadānaṃ majjhe ca siyā. Padacchedassa ‘‘yatī’’ti vuttattā padamajjhe na hotīti saṅkāpariharaṇatthaṃ ‘‘pubbāparānekavaṇṇapadamajjhe’’ti vuttaṃ. Ettha pādanto, vuttaḍḍho, padamajjhañca yatiṭṭhānanti. Padamajjheyeva labbhamānā yati katthaci hoti, dvakkharatyakkharapadamajjhe pana na hoti.
48. 现在通过得到“修行者”这个词，展示其所有适用之处。修行者常常出现于句尾，是所有被指定为四句诗体的韵脚之终，更显示其特殊性，且在前面所述的经文中经常以成对韵脚出现，这就是所谓的“终止”。有时修行者存在于一些特定位置，即前后词义多样的合成词的中央。关于切割的“修行者”之说，因词语内部不产生修行者，为了消除疑惑而说“存在于前后词义多样合成词中央”。这里所谓句尾，即经文结束处，全部经文已成定论，词间修行者的所在。经文本身词语内的修行者，有时存在，有时两字组合无修行者。
Tatthodāharaṇapaccudāharaṇāni yathā – · 于此，例证与反例，如下：
§49
49.
Taṃ name sirasā cāmī-karavaṇṇaṃ tathāgataṃ;
这就是所谓以头首作为主导之修行者，如同如来所示现的那样；
Sakalāpi disā siñca-tīva soṇṇarasehiyo.
遍洒一切方隅，犹如以金汁浇灌。
§49
49. Udāharīyatīti udāharaṇaṃ. Paṭipakkhamudāharaṇaṃ paccudāharaṇaṃ. Cāmīkarasseva suvaṇṇassa viya vaṇṇo yassa taṃ tathāgataṃ sirasā namāmi. Kīdisaṃ? Yo tathāgato sakalāpi disā sabbāyeva dasa disā soṇṇarasehi cāmīkaravaṇṇattā rasehi suvaṇṇarasehi siñcatīva siñcatīti maññe, taṃ tathāgatanti apekkhate. Ettha pubbapādante vuttaḍḍhe ca niyatā yati. Cāmīkarasaddo cettha caturakkharo. Tattha cāmīiti pubbabhāgo, karaiti paro. Ettha pubbāparānekavaṇṇapadamajjhe yati. Siñcatīti ettha pana pubbāparānekavaṇṇapadamajjhattābhāvā siñcaityatra yati duṭṭhāti. Idaṃ paccudāharaṇaṃ.
第四十九条 名为“举例”。其意为：对立举例及反举例。犹如沾染黄铜色（Cāmīkara）者，颜色犹如纯金之色，故以额头向如来顶礼。我云何敬礼？彼如来者（Tathāgata）遍及诸方，十方皆如同黄铜色的光泽沾染如同浸染纯金的光泽，似被浸染一般，如是则称之为‘如来’。此处依经文前后所述，规则确定。‘Cāmīkara’此词由四字组成，‘cāmī’为前部，‘kara’为后部，二者合成一色词。‘浸染’（siñcatī）此处无‘前后’及‘中部’色词之谓，指显著染色。此即为反举例。
§49
49.Tattha pādantavuttaḍḍhesu yatiyā pākaṭattā tasmiṃ padamajjhe yatiyā udāharaṇapaccudāharaṇāni iṭṭhodāharaṇapaṭipakkhodāharaṇāni yathā. ‘‘Taṃ name’’ccādi. Yo tathāgato sakalāpi disā soṇṇarasehi suvaṇṇarasadhārāhi siñcatīva siñcati maññe, ivasaddo vitakke. Cāmīkaravaṇṇaṃ suvaṇṇavaṇṇasadisachavivaṇṇaṃ taṃ tathāgataṃ sirasā name. Ettha ‘‘cāmīkaravaṇṇa’’nti yatiyā cāmīti akkharadvayamatikkamma ṭhitattā antepi karaiti akkharadvayenānūnattā padacchedassa pubbāparavaṇṇānamanekattamitiṭṭhodāharaṇaṃ. Siñcatīti pade siñcāti vaṇṇadvayamatikkamma yatiyā dissamānattepi tiiti parabhāge ekavaṇṇattā anekavaṇṇābhāvoti paccudāharaṇaṃ. Ettha anekavaṇṇattaṃ padavaseneva ñātabbaṃ. Cāmīkarassa vaṇṇo viya vaṇṇo yassa soti viggaho.
第四十九条 论曰：在段尾所述规则中，选定在该词中间者，即举例或对立举例，如‘Taṃ name’等等。言：彼如来者遍及诸方，如同被纯金颜色的铜镀色所浸染，似乎确有此义。‘Cāmīkara颜色’如同纯金色及其相似色，称此如来的额头。所谓‘cāmīkara’者，由文字组合称谓，位于词尾，仍能发‘kara’音。如‘siñcatīti’者，词内‘siñca’与‘tī’合成，末部‘tī’色显著，前部无多色，属反举例。处处是多个单色，不得混淆为多色。‘cāmīkara色’犹如颜色略显之色。
§50
50.
Saro sandhimhi pubbanto, viya lope vibhattiyā;
在连声（词缀接合）中，前项末音如同格尾被省略时的情形；
Aññathā tva’ññathā tattha, yādesādi parādi’va.
于其他情况，则彼处『tva』变为『añña』，如同『yā』等词接于后项之首；
§50
50.‘‘Saro’’ccādi. Vibhattiyā lope sati sandhimhi saṃhitāyaṃ katāyaṃ saro parapadādibhūto pubbanto viya pubbapadassa antabhūto yo saro, so viya hoti, anekavaṇṇattābhāvepi tato vihitayatiyā nevatthi bhaṅgoti adhippāyo. Aññathā tu vibhattiyā alope tu sati saṃhitāyaṃ katāyaṃ pubbapadantabhūto saro ce, aññathā aññena pakārena hoti, parapadassādisaro viya hotīti attho. Taṃ vibhattiyā saddhiṃ vihāya katayatiyā natthi bhaṅgoti adhippāyo. Tattha tassaṃ yatiyaṃ yādesādi ivaṇṇādīnaṃ kātabbo yakārādesādi parādiva parapadassa ādisaro viya hoti. Katayādesādisahitaṃ byañjanaṃ vihāya katāya yatiyā natthi bhaṅgoti adhippāyo.
第五十条 论曰：‘Saro’者，以音节分解或省略时，因音节相续合成处足为一体，某一音节成前音之末而成整体，若无多色显著，即不称分裂，谓之‘未坏’。若以别法省分，音节便不同，若视为别音节之初音，亦有分裂之意。舍弃音节合成时，则无分裂之说。此处所述，须持有色彩及音调等相似，喻犹如辅助声母等初音之类存在。舍弃辅音及语气词时，即无分裂意。
§50
50. Idāni heṭṭhā vuttassa viruddhattepi yatibhaṅgābhāvaṃ dassento āha ‘‘saro’’ccādi. Vibhattiyā lope sandhimhi sati saro sandhisaro pubbanto viya pubbapadassa anto viya hoti, aññathā tu vibhattiyā alope saṃhitāyaṃ katāyaṃ aññathā hoti, pubbapadantabhūto saro parapadassa ādisaro viya hoti. Tattha yatiyaṃ yādesādi ivaṇṇādīnaṃ kattabbayakārādesādi parādiva parapadassa ādisaro viya hoti, pubbantasadisasaramatikkamitvāpi parapadādisarasadisavaṇṇamāgamma taṃ anatikkamitvāpi parapadādisarasadisayādesādimatikkamitvāpi yatiyā payuttāya sati anekavaṇṇattābhāvepi yatibhaṅgo na hotīti adhippāyo. Pubbassa antoti ca, yo ca so ādeso ca, so ādi yassa makārādinoti ca, parassa ādīti ca vākyaṃ.
现今以下所说，即使对之前的说法有所抵触，也能显现止息语法错误的缺失，因而说“saro”等词。由于分解而消失的结合处中，“saro”在结合线中如同前词的结束，如同前词的末尾一般存在；若非由于分解的消失，在这结合中被作成另一种形态，成为不同的存在，作为前词末尾之“saro”，对后词而言则如同其开头“ādisaro”。其中，止息语法错误就像由强调之谓语等词所致的语法障碍，犹如作为起始的后词之“ādisaro”。纵然跨越了前词末尾线，但若通过止息语法错误的结合，于后词之起始结尾处，或越过止息语法错误之起始结尾、强调等由止息语法错误所致的词上，附以谓语，因多种色相的缺失，止息语法错误不生，谓语如是通达。此处“前词末尾”者，谓“antoti”；“那个指令”者，谓“ādesoti”；谓“起始”者，则指“ādiyassamakārādinoti”；谓“后词之起始”则指“parassāditī”。
§51
51.
Cādī pubbapadantāva, niccaṃ pubbapadassitā;
“cādi”者，谓“是前词末尾”，恒常为前词之止息语法错误；
Pādayo niccasambandhā, parādīva parena tu.
『巴达』等词与后项恒常相连，如同以后项之首接合；
§51
51.Niccaṃ anavarataṃ pubbapadaṃ sitā nissitā cādī cakārādayo nipātā pubbassa padassa antā avayavā viya honti, te anto katvā yati kātabbāti adhippāyo. Parena parapadena niccasambandhā satatayogino, tusaddo aṭṭhānappayutto, pādayo tu parādīva parapadassa ādī avayavā viya honti, taṃ vihāya pubbapadante yati kātabbāti adhippāyo.
恒久不断的前词止息语法错误，依止于恒常前词，谓“cādi cakārādayo nipātā”是为前词末尾的部位，如同身体的部位，视同终点，是谓止息语法错误；前词与后词之间常恒相联系，是因彼此恒常结合，紧密连结；“pādayo”则如同后词起始之部位。此理是，若舍弃此后词起始，则该前词末尾处应作止息语法错误之处理，此为决议。
§51
51.‘‘Cādi’’ccādi. Niccaṃ satataṃ pubbapadassitā pubbapadaṃ nissāya pavattā cādī cakārādinipātā pubbapadantāva pubbapadassa antā avayavā viya honti, parena parapadena niccasambandhā nirantarayogino pādayo tu pādiupasaggā pana parādīva parapadassa ādī avayavāviya honti. Cādayo āgamma te bahi katvāpi pādayo āgamma te anto katvāpi pavatto virāmo yatibhaṅgoti adhippāyo. Coādi yesanti ca, pubbapadaṃ sitāti ca, po ādi yesanti ca, niccaṃ sambandhāti ca viggaho. Ettha ca tagguṇasaṃviññāṇattā cakārapakārādīnampi pariggaho.
所谓“cādi”等，谓恒常而不断的前词之止息语法错误，依止前词而存在。止息语法错误由此而起，乃前词末尾的组成部分，若前词和后词恒常相系，珍惜彼此间之持续联系，则“pādayo”乃为后词起始处之组成。因止息语法错误而生，如越过止息语法错误前或后，“pādayo”若未被舍弃，即成止息语法错误；依此理而推，面对此类“止息语法错误”的情况，若止息语法错误和前词为真，谓之“po ādi”且恒常关联，意为相系密切。此中兼及语气变化，与止息语法错误相关之用法亦同。此为综合论述，详达语法规则与止息语法错误之关系。
Sabbatthodāharaṇāni yathā · 各处的例证如下：
§52
52.
Name taṃ sirasā sabbo-pamātītaṃ tathāgataṃ;
彼全然寂静不起染污的世尊，即被称为“sirasā”之名。
Yassa lokaggataṃ patta-sso’pamā na hi yujjati.
世尊所证得的世间最高成就，无人能与之比拟。
§53
53.
Munindaṃ taṃ sadā vandā-mya’nantamati’muttamaṃ;
我恒敬礼那位圣者，他智慧无量、功德无边，至为殊胜卓越。
Yassa paññā ca mettā ca, nissīmāti vijambhati.
他的智慧与慈爱无边无际，如此无碍而光明流转。
§52-53
52-53.Sabbatthāti pubbantasadisādīsu. ‘‘Nameta’’ntiādigāthādvaye padattho pākaṭo, adhippāyo tu yato lokaggataṃ patto, tato sabbopamātīto, yato paññāmettā loke nirantaramiva vattanti, tato anantamati, uttamo cāti. Ettha ‘‘sabbā upamā’’ti samāsaṃ katvā vibhattilope saṃhitāyañca katāyaṃ parapadādiukāro pubbapadantabbakāraṭṭhaakāro viya hotīti sabbo iccatra pādantayati. Pattassopamā iccatra yakārādesassa parādisadisabhāvo viya hoti, vibhattiyā alope saṃhitāyaṃ katāyaṃ savibhattiyā akāro parapadādi ukāro viya hotīti taṃvibhattiyā pasiddhaṃ vihāya pattaiccatra pādantayati. Tathā vandāmyanantaiccatra yakārādesassa parādisadisabhāvo vihitoti myasaddaṃ vajjetvā vandāiccatra pādantayati. Pubbapadassitānaṃ cādīnaṃ pubbapadantasadisatā vuttāti mettā cāti casaddato yati, aparapadasambandhā pādayo parapadādisadisā hontīti nissīmāti ettha nisaddaṃ vihāya tato ādimhi yati.
“一切处”语出诸句初端，谓“名之”等二句内容明了。其核心在于“世间最高成就”之处，故谓无有可比；又因智慧与慈爱恒常流转于世，称为无量无边，至为上乘。此处对“一切喻”进行拆解说明：成分拆解后，即由“依”“称呼”等结构构成，类似于先行词尾于后词，以辅佐解释之功用。最高成就喻为“印记”表征之差异，其拆解本质如同词尾之异，名称差异由此泾渭。再谓“敬礼”和“无量”等亦皆有独特之结构，故合用词尾关系为助，指向整体意义。前文语尾“等”指示先文内容连带修饰，亦指出“慈爱”一词中包含的多重引申义，故于“无碍”处取得和谐。
§52-53
52-53. Sabbattha yathāvuttapubbantasadisasarādīsu pañcasu udāharaṇāniyathā. ‘‘Name ta’’miccādi, lokaggataṃ pattassa yassa buddhassa upamā na hi yujjati sakalapadatthānaṃ atikkamma ṭhitattā na hi yujjati. Sabbopamātītaṃ taṃ tathāgataṃ sirasā name namāmi. Sabboti ettha okārassa pubbapadantasarasadisattā tato parāya yatiyā ca ssopamāti parapadādisadisaṃ vaṇṇamanatikkamma ṭhitāya yatiyā ca udāharaṇaṃ.
此处列示五处层面，其用例如“名之”等开头句，皆说明世尊所得最高成就无可匹敌，超越所有词义意涵。谓“无比胜者”即正觉者，故称名为顶礼对象。于此，‘一切’一词含意为先文“等”之总括，之后进一步由“超胜”等修饰扩展，示例佐证其无上殊胜之理。
‘‘Muninde’’ccādi. Yassa sambuddhassa paññā ca mettā canissīmā anantasattaanantañeyyavisayakaraṇato sīmārahitā ativijambhati. Anantamatiṃ udayabbayasambhavepi ñeyyassānantattā visayimhi visayavohārena anantapaññāya samannāgataṃ uttamaṃ tato eva pavaraṃ taṃ munindaṃ sadā vandāmi, yādesassa parādisadisattā tamanāgamma yati bhavati. Mettācanissīmāti ettha cādīnaṃ pubbapadantasadisattāca pādīnaṃ parapadādisadisattā ca ‘‘cā’’ti ‘‘nī’’ti imesampi yati bhavati.
自“圣者”起，说明世尊具足智慧与慈爱，无边无限，非凡常量可测。虽见生灭，但智慧无垠，故称“无量”，以此界定其最高超卓无限之义，乃我恒敬拜之故。所谓“慈爱无边”，从其词义分解，补以前文“等”所指代的辞体关系连结，说明其内涵深广且广布无碍。
Cādipādīsu paccudāharaṇāni yathā · 在以连词等起首的诗句中，反例如下：
§54
54.
Mahāmettā mahāpaññā, ca yattha paramodayā;
大慈大慧者，即诸至上快乐之所缘；
Paṇamāmi jinaṃ taṃ pa-varaṃ varaguṇālayaṃ.
我礼敬那最尊之胜者，资集无上德行者。
§54
54.‘‘Mahā’’iccādi. Yatthāti yasmiṃ jine. Paramodayāti mahāmettādayo ukkaṭṭhābhivuḍḍhiyo. Tatoyeva varaguṇālayaṃ, teneva pavaraṃ uttamaṃ taṃ jinanti sambandho. Ettha pubbapadanissitaṃ cakāraṃ parapadādibhūtaṃ katvā tato pubbe katā yati ca, parapadādisambandhapakāraṃ pubbapadantabhūtaṃ katvā pakārato paraṃ katā yati ca viruddhāti ubhayattha paccudāharaṇaṃ.
第五十四章「大」字起隐含义。于者，是于何物之胜者。至上快乐者谓大慈大慧等之高度增长。所谓彼即为德行圣地，由此得最优胜，故称为胜者。此处作前字后依，为对前语依存说明，举例以前后词汇作隐喻，示前后词义相辅相成，前字作因，后字为果，前后相互说明，确保意义一致。
§54
54.Cādipādīsu visayabhūtesu paccudāharaṇaṃ yathā. ‘‘Mahāmetti’’ccādi. Yattha yasmiṃ jine mahāmettā ca mahāpaññā ca imā paramodayā ukkaṭṭhābhivuḍḍhiyo honti. Varaguṇālayaṃ uttamaguṇākaraṃ pavaraṃ tatoyeva uttamaṃ taṃ jinaṃ paṇamāmi. Ettha cakāraṃ parapadādiṃ katvā pakāraṃ pubbapadantaṃ katvā yatiyā pavattattā ‘‘ca yattha, taṃ pā’’tidvayamapi paccudāharaṇaṃ.
第五十四章始末，以事物为例说明，如「大慈」等。于者，即在胜者处，大慈大慧为极重生长之诸至上快乐者。德行圣地为无上德行所成，即此无上之胜者，故敬礼。我于此作前字后示范，作因示果，因前字训后字，因果关系明晰，“连且”一词亦为例证。
§55
55.
Padatthakkamato muttaṃ, kamaccutamidaṃ yathā;
就词义而言，此处释义如下所示；
Khettaṃ vā dehi gāmaṃ vā, desaṃ vā mama sobhanaṃ.
「土地或乡村，或者地方，为我之美丽。」
§55
55.‘‘Pada’’iccādi. Padānaṃ atthakkamato muttaṃ gaḷitaṃ kamaccutamidanti vidhīyate. Khettaṃ vā iccādinā arucitoyaṃ yācanakkamo vattuno aviññutaṃ gameti. Yo hi khettampi dātuṃ nicchati, kathaṃ so gāmādikaṃ dassatīti.
“Pada”如前所述。『Pada』从词义角度分析，是指『脚』或『步伐』。这里所说的『Padānaṃ atthakkamato muttaṃ gaḷitaṃ kamaccuta』是指用脚移动的行动，表示某人因施舍而自由地四处走动。这句话意谓，田地或类似财物若因贪欲而不合适当行为的方式征求，无法被辨识出其正当用途时，便会导致错乱。因为谁若想给予田地，又如何示于村民、乡里之中呢？
§55
55.‘‘Padatthi’’ccādi. Padatthakkamato padānaṃ atthakkamato muttaṃ gaḷitaṃ idaṃ vākyaṃ kamaccutaṃ nāma. Udāharati ‘‘yathi’’ccādi. Mama sobhanaṃ khettaṃ vā gāmaṃ vā desaṃ vā janapadaṃ vā dehi. Ettha khettamiccādi yācanakkamo vattuno aviññubhāvaṃ vinā ucitapadatthakkamaṃ nappakāseti, tathā hi khettamapi dātumanicchanto gāmanigamajanapadādiṃ kathaṃ dassatīti kamahāni.
“Padatthi”如前所述。从脚的行为角度，以脚步移动的行为来说，这句话是指出被称为卡玛楚塔的词句。举例说明：“yathi”等，意谓“请给我那个美好的田地或村落、地区或部落吧。”这里田地等因贪欲征求行为，若不具明了的正当脚步行为，无法成就赠与；如此即使有人想要赠与田地，如何向村里、乡镇等展现赠与意向呢？
§56
56.
Lokiyattha’matikkantaṃ, ativuttaṃ mataṃ yathā;
这是超越世俗之处，超越超过事的解说，如下所示；
Atisambādha’mākāsa-metissā thanajambhane.
身心强健之精灵，如空间中的灵鸟栖息枝上，
§56
56.‘‘Loki’’ccādi. Loke vidito lokiyo, taṃ lokiyatthamabhidheyyaṃ atikkantaṃ ananuvuttaṃ yaṃ taṃ ativuttaṃ matanti vidhīyate. Yathetyādinā udāharati. Etissā vanitāya thanānaṃ payodharānaṃ jambhane byāpane ākāsaṃ gaganaṃ atisambādhaṃ accantappakaṃ.
“Loki”如前所述。在该话语中，指的是众所周知的“世俗”，意谓超越世俗者，未经跟随的，即没有依循世俗常理的那种，由此认为是不循常规的这种情况。举例说明“yathi”等词。譬如说，有一位女子，她在令人赏心悦目之处、树枝间、枝叶间弥漫的天空中飞翔，超越众多界限，清晰显现。
§56
56.‘‘Lokiyatthi’’ccādi. Lokiyatthaṃ loke pasiddhamabhidheyyaṃ atikkantaṃ kathanākārena atikkamitaṃ vākyaṃ ativuttamiti mataṃ. Udāharati ‘‘yathi’’ccādi. Etissā thanajambhane thanānaṃ vijambhane ākāsaṃ atisambādhaṃ anokāsaṃ. Ettha payodharānaṃ mahantattaṃ vadāmāti loke mahantanti pasiddhaṃ gaganamapi atikkantattā vākyamativuttadosena dūsitaṃ.
“Lokiyatthi”如前所述。『Lokiyatthaṃ』表示在世间广为人知、通俗认可、超越讲述方式的句子，视为超越之语。举例“yathi”等语：譬如那女子，在树枝间弹跳跳跃、穿梭诸处，天空广阔无限，彼处是超越普通空间的处所。此处云和露珠的广大，说明世俗有名的大气空间，亦是因该句子超越常规错误的诠释受到玷污。
§57
57.
Samudāyatthato’petaṃ, taṃ apetatthakaṃ yathā;
由于缘起的缘故而生起，这就是生起的缘故，如同此理；
Gāviputto balībaddho, tiṇaṃ khādī pivī jalaṃ.
牛犊被捆绑着，食用干草，饮用水。
§57
57.‘‘Samudāyi’’ccādi. Samudāyassa pakaraṇato padasandhino vākyassa attho abhidheyyaṃ aṅgaṅgibhūtaṃ kriyākārakasambandhīvisesalakkhaṇaṃ saṃvohārikaṃ, tato apetaṃ apagataṃ suññaṃ, vinā padatthamattena tassa katthaci byabhicārābhāvato etādisaṃ yaṃ tamapetatthakanti vidhi. Na hi ‘‘gāviputto’’ccādīsu samudāyattho sambhavati.
释义：从“生起”一词起。如《生起》篇章中，对构成词、句义的缀合所产生的复杂、有联系的行为性意义特征而言，概括使用的习惯用法。然后是由生起所转去的不存在，以无词义自体的情形下不存在扭曲等情况，称此为无生起缘故的缘起。因为“牛犊”之类词语，并非具有生起之义。
§57
57.‘‘Samudāyi’’ccādi. Samudāyatthato visesanavisesyabhūtakriyākārakasambandhehi yuttavākyasaṅkhātapadasamudāyassa sambandhapadattā vohārānurūpaatthato apetaṃ apagataṃ, avayavatthamattassa vā sabbattha labbhamānattā samudāyatthato suññaṃ, taṃ vākyaṃ apetatthakaṃ nāma. Yathiccādinā udāharati ‘‘gāviputto balībaddho usabho tiṇaṃ khādi, jalaṃ pivī’’ti. Ettha avayavatthamattena vinā samudāyena gamyamānassa kassaci visesatthassa abhāvā samudāyatthato apagataṃ nāma hoti.
释义：“生起”一词开始。借由涉及区别与所区别对象的行为性关系，结合相应的语句、词汇名词，与表达习惯相符的意义，并且没有缺少组成部分的情况，在整体或片段层面上常获得“生起”意义；如果无此情况，则谓之“无生起”，称该句为无生起义句。例如，《牛犊被捆绑着，食用干草，饮用水》一文句中，若无组成部分的实质、非以生起之理而连接，是不具某特定意义，称为无生起消失。
§58
58.
Bandhe pharusatā yattha, taṃ bandhapharusaṃ yathā;
捆绑之中若有粗暴，指的是那捆绑的粗暴程度，如同此理；
Kharā khilā parikkhīṇā, khette khittaṃ phalatya’laṃ.
驴子、瘦马及驴骡等都已受损，田地也因害虫而枯萎，果实被啃食殆尽。
§58
58.‘‘Bandhe’’ccādi. Kharāiccādikaṃ bandhapharusaṃ sutisubhagattābhāvato kharā kakkasā khilā khāṇukādayo parikkhīṇā khayaṃ pattā yato, tasmā khette kedāre khittaṃ vuttaṃ alamaccantaṃ phalati nipphajjati. vākyadoso.
第五十八条“束缚”等说。坚硬粗糙等因束缚性质粗糙而致无法细致或美好者，譬如坚硬物、粗糙物、朽坏物、穴洞等已耗尽破坏者，因此谷地中称为‘播种后的田地’，其果实凋谢消失。此为语法上的句误。
§58
58.‘‘Bandhe’’ccādi. Bandhe bandhasarīre pharusatā sutisukhatābhāvato pharusabhāvo yattha vākye bhavati, taṃ vākyaṃ bandhapharusaṃ nāma hoti. Yathāti udāharati. Kharā kakkasā khilā khāṇukādayo parikkhīṇā yasmā khīṇā honti, tasmā khette khittaṃ vuttaṃ bījaṃ alaṃ atisayena phalati nipphajjati.
第五十八条“束缚”等说。所谓‘束缚’是指束缚身心的粗糙与缺乏细致舒适之相。此句所指即为此类性质的束缚。举例说，坚硬物、粗糙物、朽坏物、穴洞等破坏殆尽，因此谷地中称为‘播种后的田地’，种子结果稀少且果实早已凋谢。
Vākyadosaniddesavaṇṇanā niṭṭhitā. · 语句过失说明的注释完毕。
Vākyatthadosaniddesavaṇṇanā句义过失说明的注释。
§59
59.
Ñeyyaṃ lakkhaṇamanvattha-vasenā’pakkamādinaṃ;
此为可舍弃的征象及随顺义理的内容部分。
Udāharaṇametesaṃ, dāni sandassayāmya’haṃ.
这是示例内容，接下来我将说明。
§59
59.‘‘Ñeyya’’miccādi. Apakkamādīnaṃ yathāuddiṭṭhānaṃ lakkhīyati udāharaṇamanenāti atthena lakkhaṇaṃ anvatthavasena apagato kamo yattha taṃ apakkamantiādinā atthānugamanavasena ñeyyaṃ viññātabbaṃ. Idāni vākyadose niddisitvā avasarappatte imasmiṃ kāle etesaṃ apakkamādīnaṃ udāharaṇaṃ lakkhiyaṃ ahaṃ sandassayāmi pakāsessāmi.
第五十九条“应舍弃”错误说。应舍弃及等因所标示的对象如所示例子，按义理及随顺文义而知道，应舍弃乃由随缘而知。现在语法错误已说明明白，现借此机，将此类应舍弃及等的示例释明。
§59
59. Idāni uddiṭṭhānukkamena apakkamādiatthadosāni vibhāveti ‘‘ñeyya’’miccādinā. Apakkamādīnaṃ apakkamocityahīnādīnaṃ lakkhaṇaṃ apakkamādivisayabuddhiyā aviparītavuttiyā pavattikāraṇaṃ anvatthavasena apagato kamo yatthiccādivacanatthānugatañāṇavasena ñeyyaṃ ñātabbaṃ, visuṃ lakkhaṇaṃ na vadāmāti vuttaṃ hoti. Idāni ahaṃ etesaṃ apakkamādīnaṃ udāharaṇaṃ lakkhiyaṃ sandassayāmi. Atthānugatamanvatthaṃ anvatthassa ñāṇassa vasoti viggaho.
第五十九条现以已示例子说明随顺释义的应舍弃等义误。“应舍弃”错误说乃指对“应舍弃”等词义的误解不清。所谓应舍弃等之征象，仅凭文字认知而未顺义理理解，导致含混不正的说法。故应舍弃乃须依据义理及段文涵义知晓，不能仅以字面征象为准，此即所说不可以偏概全。目前我将示明这些应舍弃等的例证。顺义理及随顺文义的理解为“释义”。
Tatthāpakkamaṃ yathā · 于此，次序错乱如下：
§60
60.
Bhāvanādānasīlāni, sammā sampāditāni’ha;
「修习、布施、戒律」者，皆为正当成就的法。
Bhogasaggādinibbāna-sādhanāni na saṃsayo.
对欲得享乐和涅槃等功德成就，无有疑惑。
§60
60.‘‘Bhāvanā’’iccādi. Sammā alobhādihetusampattiyā sakkaccaṃ sampāditāni nipphāditāni. Ettha bhogasaggādinibbānānaṃ hetavo yathākkamaṃ dānasīlabhāvanāyo, na tu bhāvanādānasīlāni.
第六十条。所谓「修习」诸法及其意者，乃指由正当无贪之因缘而少量圆满、了结者。此中如欲得享乐与涅槃等三昧之因，即是布施、戒、修习诸法，而非指「修习、布施、戒律」诸法本身。
§60
60.Tattha tesu apakkamādīsu apakkamaṃ yathā apakkamassodāharaṇamevaṃ. Ocityahīnaṃ yathātyādīsupi evamattho veditabbo. ‘‘Bhāvani’’ccādi. Iha imasmiṃ attabhāve sammā sampāditāni alobhādihetusampattiyā sakkaccaṃ sampāditāni rāsikatāni bhāvanādānasīlāni bhogasaggādinibbānasādhanāni upabhogaparibhogāni, sagguppattiāyuārogyādīni, nibbānañceti etesaṃ sādhakāni. Na saṃsayo sadisavisadisavipākadāne saṃsayo nāma natthi. Ettha bhogasagganibbānānaṃ hetubhūtā pana kamato dānasīlabhāvanāyo bhavantīti phalakkamassa hetukkamaṃ viruddhamiti kamāpetaṃ nāma hoti.
第六十条。其于所说之等法中，诸转变等处，应如所举转变之例解知。如对邪念等无余不净亦应了知其意。所谓「修习」等者，在此自身自性中，诸法由无贪因缘圆满而稍许成就，令人欢喜，乃为修习、布施、戒律、欲得享乐与涅槃之助缘，增进生存、寿命、健康等，乃是成就涅槃的辅助者。无有疑义，亦无疑惑离或不离之果报之疑。在此欲得享乐与涅槃因缘中，若因欲而为布施、戒、修习者，则遂成违背圆满因缘之欲望，名曰「执著」。
Ocityahīnaṃ yathā · 失宜者，例如：
§61
61.Pūjanīyataro loke, aha’meko nirantaraṃ.
诸种品质皆存于我一人，其中皆彰显辉煌。
Mayekasmiṃ guṇā sabbe, yato samuditā ahuṃ.
凡一切功德皆从我而生起。
§61
61.‘‘Pūjanīyi’’ccādi. Yato yasmā kāraṇā sabbe guṇā sīlādayo ekasmiṃ kevale mayi eva samuditā rāsibhūtā ahuṃ ahesuṃ, tasmā kāraṇā imasmiṃ sattaloke eko kevalo ahameva nirantaraṃ satataṃ pūjanīyataro atisayena pujjoti. Evamattapasaṃsanamarucitaṃ sappurisassa.
61.“应受敬重”等句。因诸功德如持戒等，悉皆集聚于唯我一身，成如宝积：‘我存在，我是’。由此因缘，在此三界中，唯我是唯一，恒常、恒久，最为应受敬重，且功德无上，故为广受敬重者。此因缘故，称赞贤者如是恰当。
§61
61.‘‘Pūjanīyatare’’ccādi. Yato yasmā sabbe guṇā sīlādayo ekasmiṃ mayi adutiye mayi eva samuditā rāsibhūtā ahuṃ ahesuṃ, tasmā loke sattaloke eko adutiyo ahameva nirantaraṃ satataṃ pūjanīyataro atisayena pūjanīyo. Evaṃ attappasaṃsanato ucitatāya parihānīti ocityahīnaṃ nāma.
61.“应受敬重者”等句。因诸功德如持戒等悉集聚于唯我一身，而非他者；此即第二中我。由此因缘，在世间三界中，唯我为第二，恒常、恒久，最为应受敬重，且功德超群。由此自尊自赞者，适于与他人交互；若不适当则为不当。
Yathā ca · 又如：
§62
62.
Yācitohaṃ kathaṃ nāma, na dajjāmyapi jīvitaṃ;
求乞者言：“我如何得名？虽不愿轻弃性命。”
Tathāpi puttadānena, vedhate hadayaṃ mama.
然虽如此，因赠与子女，吾心意犹然受感动。
§62
62.‘‘Yācito’’iccādi. Ettha ‘‘yadi yāciṃsu, jīvitampi yācakānaṃ dajjāmī’’ti dassitodāratāyānucitaṃ puttadāne hadayapavedhanakathanaṃ vessantarassa yajjevamavoca.
62.“求乞者”等句。此处谓：“若其求乞者求乞，我亦愿舍生命以供奉。”乃表现为慈悲深广、子女布施时心伤动之语，乃曰：“若求乞者求乞，即便牺牲生命我亦愿舍。”言语饱含悲伤，表诚心体恤。
§62
62.Yathā ca, evampi ocityahīnassa udāharaṇaṃ daṭṭhabbaṃ ‘‘yācito’’ccādi. Yācito yācakehi yācito ahaṃ jīvitamapi kathaṃ nāma na dajjāmi, tathāpi evaṃ dānajjhāsaye satipi puttadānena mama hadayaṃ vedhate kampate. Ettha vessantarassa ‘‘yadi yāceyyuṃ, jīvitamapi yācakānaṃ dajjāmī’’ti katapaṭiññāya puttadānena hadayakampanassa kathanaṃ cāgātisayayogasaṅkhātaudāraguṇassa ananucchavikanti ocityahīnaṃ.
62.又如，作为无礼者的示范，称“求乞者”等句。无礼者谓：“对求乞者求乞，我虽不能舍去生命，然即便如此，心因布施儿女财物而颤动悲伤。”此处，描述无礼者以子女布施心中悲伤动摇为例，虽为致人过度布施者所作，实为不当怜悯之言。
Bhaggarīti yathā · 体式破坏者，例如：
§63
63.
Itthīnaṃ dujjanānañca, vissāso nopapajjate;
对于女性及恶人，信任是不应产生的；
Vise siṅgimhi nadiyaṃ, roge rājakulamhī ca.
因毒害者如毒蛇河流、疾病以及王族皆不可依赖。
§63
63.‘‘Itthīna’’miccādi. Nopapajjate na yujjati. Ettha sambandhe chaṭṭhiyā pariccāgena viseiccādinā ādhāre sattamīniddeso attharītiyā bhaṅgo. Ādo majjhe ca cakārapariccāgā saddarītiyā bhaṅgo, rītīnaṃ anantattā bhaṅgāpyanantā. Udāharaṇaṃ tu disāmattaṃ.
63.“女性”的语释。『女性』者，错误含义也。信任不应产生，不能结合。此处因缘中，由于第六条约舍（抛弃）与毒害等缘起，第七条义理被破坏。初则在中间，因放弃同行共处，故称为第三种破坏；因习俗无绝对，破坏也无止尽。举例如地域差异。
§63
63.‘‘Itthīna’’miccādi. Itthīnañca dujjanānañca vissāso sahavāsādīhi vissāso nopapajjate anatthasaṃsayānivattikāraṇattā na yujjati. Vise garaḷe ca siṅgimhi siṅgavati mahiṃ sādo ca nadiyañca roge vaḍḍhamānake roge ca rājakulamhi ca vadhabandhanādikārake rājakule ca vissāso nopapajjate. Ettha ādo sambandhe chaṭṭhiyā ārabhitvā taṃ pahāya sattamiyā vuttattā attharīti ca, ādimajjhesu casaddapariccāgato saddarīti ca bhinnā. Casaddaṃ payuñjantena ādo eva vā ante eva vā paccekaṃ vā yojetabbaṃ hoti. Īdiso payogo rītibhaṅgo nāma hoti. Rītīnaṃ bahuttā rītibhaṅgadosāpi bahuvidhā. Idaṃ pana mukhamattanidassanaṃ.
63.“女性”含误解义。女性与恶人之信任不应产生，即不适合信任，因其结果产生无益矛盾，不应依附。毒害者如恶毒人、毒蛇、毒地、河流，疾病增长之处和王族中因杀戮缠累者，皆不可信赖。此因缘由第六条约舍起始，弃之而第七条义理成立，又因初与中间断绝同处及放弃导致破坏。俗称秽俗之作习惯破坏。习俗往往产生破坏，且种类繁多。此为观点粗浅仅示意也。
Sasaṃsayaṃ yathā · 含有疑义者，例如：
§64
64.
Munindacandimāloka-rasalolavilocano;
“尊者如明月之光辉，眼观醍醐滋味般明察入微；
Jano’vakkantapantho’va, gopadassanapīṇito.
如人之未曾迷失之路，洞悉世务而圆满之。”
§64
64.‘‘Munindi’’ccādi. Candimā viya candimā, munindoyeva candimā, tassa ālokanaṃ dassanaṃ, āloko pakāso vā, tasmiṃ raso anurāgo, tena lolāni capalāni locanāni akkhīni yassa so jano avakkanto okkanto paviṭṭho pantho maggo yena avakkantapantho eva gunnaṃ raṃsīnaṃ, iṭṭhatthanipphattisūcakabhāvena gopadatthassa vā padassanena pīṇito muditoti ettha gorūpassa padassanenātipi viññāyatīti sandeho.
64.“Munindi”等词。月亮如同月亮，Munindi亦如月亮，它的光明与示现、光辉或亮光，依此，产生感受和爱恋，因而心目如浮动不定的眼睛。此眼代表人的索引、揭示与通达之路，此路径正是通达道路，故称为道路。这是以为表明有利之产物成立之义或为指示守护对象之呈现而充盈，因此在此对“牛”的指示上或过度理解，存在疑惑。
§64
64.‘‘Munindi’’ccādi. Munindacandimālokarasalolavilocano munindasaṅkhātassa candimassa āloke dassane pātubhāve vā rasena ālayena cañcalanetto jano avakkantapanthova otiṇṇamaggova buddhassa dassanatthāya maggamotiṇṇoti adhippāyo. Gopadassanapīṇito gosaṅkhātaraṃsipadassanena, abhimaṅgalasammatagopadassanena vā santuṭṭho hoti. Ettha gopadassanenāti ca atthassa gamyamānattā viññātuṃ saṃsayo uppajjatīti sasaṃsayaṃ nāma. Avakkanto pantho yenāti ca, gunnaṃ raṃsīnaṃ, gāvassa vā padassananti ca, gopadassanena pīṇitoti ca viggaho.
64.“Munindi”等词。Munindi为月亮名，具月亮光辉与感受浮动之目者，名为Munindi的月亮，在其光明显现或光中，以感受和依托而心不定，犹如人通过通达之路、通达的途径，谓此为佛的示现目的的道路，因此以“经过道路”为名。因含守护迹象而满足，以守护迹象和利相为满足。此中“守护迹象”之义及其所指达成意义、生起之疑惑，故称“疑惑”也。谓由“经过的路”即品质上的光泽，或牛的迹象，而以守护迹象为充盈，这是一种释义。
§65
65.
Vākyatthato duppatīti-karaṃ gāmmaṃ mataṃ yathā;
语义上很难理解的话，是如同下示所示的乡村俗语。
Poso vīriyavāso’yaṃ, paraṃ hantvāna vissami.
这句俗语曰：充满力量与活力的这个人，克服别人之后放心安睡。
§65
65.‘‘Vākya’’iccādi. Paraṃ sattuṃ hantvāna paharitvā vīriyavā sūro soyaṃ poso puriso vissami vissattho. Ayamattho tāva na duppatīto. Paraṃ accantaṃ hantvāna vīriyavā ucitasambhavo soyaṃ poso vissamīti duppatītoyamattho.
65.“Vākya”（句子）一词。指克服敌人、击打敌人，勤勉勇猛之人，自身安心安稳安睡，这便是意思。此义尚未达全部语义中“难以理解”的程度。若是击败完全的敌人，充满勤奋力量者，安心而安睡，则谓之难以理解的意义。
§65
65. Anvatthavasena lakkhaṇassa apākaṭattā salakkhaṇaṃ lakkhiyamudāharati ‘‘vākyatthato’’ccādinā. Vākyatthato duppatītikaraṃ viruddhappakāsakaṃ gāmmanti mataṃ. Yathāti udāharati. Paraṃ sattuṃ hantvāna māretvāna vīriyavā sūro so ayaṃ poso vissami vigataparissamo ahosi, ayamattho iṭṭho. Paraṃ atisayena hantvāna vītikkamaṃ katvā vīriyavā upacitasambhavo upacitasukko so ayaṃ puriso vāyāmena vissami vigatavāyāmo ahosīti. Imassatthassa asabbhārahattā gāmmattaṃ. Vīriyaṃ ussāho sambhavo vā assa atthīti viggaho.
65.依其意涵的内在难明，例证强调此为“语义上的难以理解”。这是以“句义上难以理解”为导入语。乡村俗语被认为与此含义相反。以例证说明：“克服敌人、杀死敌人，勤勉勇猛，此人安心安睡，无忧无虑”，此义为理想或可接受之义。若将“敌人”击杀过度，作消除后勤奋者产生，则为相应之人以稍有余力达安心安睡之现况。此即为所谓“乡村俗语”的含义。辞义上力或锐气增长的含义被认为存在。
§66
66.
Duṭṭhālaṅkaraṇaṃ tetaṃ, yatthālaṅkāradūsanaṃ;
此处所谓『破坏装饰』，指的是装饰的损坏或败坏之意；
Tassālaṅkāraniddese, rūpamāvībhavissati.
在谈论该破坏装饰时，其形态将会显现出来。
§66
66.‘‘Duṭṭhā’’iccādi. Yattha yasmiṃ vākye alaṅkārānaṃ dūsanaṃ vikaṭatā, etantu duṭṭhālaṅkaraṇaṃ duṭṭhālaṅkaraṇaṃ nāma, tassa duṭṭhālaṅkārassa rūpaṃ sarūpaṃ alaṅkāraniddese taṃnāmake paricchede āvībhavissati pakāsissati, tattheva taṃ dassayissāmīti adhippāyo.
第六十六：所谓『破坏』，指的是句中装饰的污损与丑陋，正因如此称为『破坏装饰』。在对此破坏装饰加以说明的章节中，将会明示该破坏装饰的形态及其本质，且同样以此明确展示，这即是解析目的。
§66
66.‘‘Duṭṭhālaṅkari’’ccādi. Yattha vākye alaṅkāradūsanaṃ alaṅkārānaṃ virodho hoti, etaṃ vākyatthanissitaṃ etaṃ vākyaṃ duṭṭhālaṅkaraṇaṃ duṭṭhālaṅkāro nāma, tassa duṭṭhālaṅkaraṇadosopalakkhitavākyassa rūpaṃ sarūpaṃ lakkhiyaṃ alaṅkāraniddese alaṅkārānaṃ nidassanaṭṭhānabhūte paricchede āvībhavissati. Ettha vuttepi puna tatthāpi vattabbaṃ siyāti na vuttanti adhippāyo. Uddese ‘‘duṭṭhālaṅkatī’’ti vatvā idāni ‘‘duṭṭhālaṅkaraṇa’’nti vacanaṃ alaṅkati alaṅkaraṇaalaṅkārasaddānaṃ tulyatthattā na virujjhati.
第六十六：所谓『破坏者』，指的是句中装饰与装饰现象之间相互冲突的表现。该句所依托的语义即为『破坏装饰』，称为『破坏装饰』。该含破坏装饰过失之语句的形态、本质和标记，将在装饰解释章节中显现出来。此处虽已云云，尚有应当论述但未阐述之处，其目的在此。释义中曾说『毁装饰者』，现今以『破坏装饰』一词替代，此话同义，同音，不生抵触。
§67
67.
Kato’tra saṅkhepanayā mayā’yaṃ,
此处我以简略方式作如下说明，
Dosānamesaṃ pavaro vibhāgo;
装饰缺陷中的过失名称是这一类中最主要的分类；
Eso’va’laṃ bodhayituṃ kavīnaṃ,
这正是为了启发诗人，
Tamatthi ce khedakaraṃ parampi.
若果真有极为痛苦的存在的话。
Iti saṅgharakkhitamahāsāmipādaviracite subodhālaṅkāre · 以上为僧护大尊主所造《易解庄严论》中
Dosāvabodho nāma · 名为“明了过失”
Paṭhamo paricchedo. · 第一品。
§67
67. Evaṃ ‘‘sodāharaṇametesaṃ, lakkhaṇaṃ kathayāmyaha’’nti katapaṭiññānurūpaṃ paṭipajja dāni ‘‘katotri’’ccādinā nikkhipananayaṃ saṅkhipati. Atra imasmiṃ adhikāre, paricchede vā esaṃ yathāvuttānaṃ dosānaṃ padadosādīnaṃ pavaro uttamo vibhāgo vibhajanaṃ saṅkhepanayā saṅkhepakkamena, na vitthārato, yato aparisaṅkhyeyyānaṃ natthi pariyanto mayā kato niṭṭhāpito. Nanu ‘‘saṅkhepanayā’’ti vuttattā purātanehi dīpitā santi bahū dosā, te pariccattā siyunti? Ettha vuccate, vitthārakkamassa anadhippetattā ‘‘saṅkhepanayā’’ti vuttaṃ, na pana sabbathā pariccāgena. Tathā hi–
67. 如此，我现在说明这征相的示现，是根据已知因缘而依教奉行的记载，现在以“何为三”开头的说法，简要提出。此处在此章节中，依循前面所说的各种过失及错误的主要、优胜类别，以简要概述方式总结，而非细致展开，因为众多无数，没有尽头，由我一一穷尽，故只为概述而说。且说“以简要”者，古今均有所传诸多的相关过失，它们是断续存在的吗？此处所说，所谓“简要”的，是就未能全面列举而言，且并非全部皆废弃不论。正如——
‘‘Nihantu soyaṃ jalitaṃ, pataṅgo aripāvaka’’ntiādīnaṃ
“自己毁灭烧炽者，蝴蝶为敌火蛾”诸类说法，
Akkhamatthantarādikaṃ viruddhatthantarānugatanti ca. Ettha hi pataṅgasaddena jotiriṅgaṇasaṅkhātamatthantaramasamatthamicchitatthe ‘‘vacanti gaṇḍā’’tyevamādikaṃ amaṅgalaapayuttapadādikaṃ kiliṭṭhe antogadhanti ca.
是指破坏本意、与旨趣相反等。此处以蝴蝶声来喻称光与虫鸣等对象意思变乱、错乱、不当及错误，如“趾言为足”等不吉利连用词语，被视为污秽反面。
Gajahesādi sambandhadūsitaṃ lokavirodhi, sogatāgamādīsu pasiddhaṃ rūpakkhandhādikamaññatra vuttaṃ appatītaṃ nāma. Idaṃ āgamavirodhiiti, sambandhadūsitappatītādikaṃ virodhimhi paviṭṭhanti ca, ānetabbahetuttā hetvapekkhaṃ neyyato na byatiriccatīti ca.
如象等的相关污秽，或与世间相违等，在颇有声名的诸根蕴中未曾出缺失，即所谓没有遗漏。这即是违背经文，于污秽相关、无遗漏等事相违背之处进入其间，应引导理解缘由因果，既不能遗漏，亦不得超越。
‘‘Devo voharatu klesaṃ, rāhukhinno divākaro’’
「天人应当修习除苦，如太阳消灭黑暗一般。」
Iccādikaṃ asāmatthyābhidheyyādikaṃ ocityahīne saṅgahitanti ca. Jigucchaasabbhasaṃsūcakaatthantarakañca gāmmaṃ duppatītikare saṅgayhatīti ca. ( ) Sabandhapharusameveti ca.
此处的「等诸不实用词」以及「含有歧义之词」等，是指那些贪著于意欲上的不足、有害的词汇，因其含有害羞及一切厌弃之意，会损害村社安全，导致难以和睦，故而加以收敛。又称「含粗俗之联系」者亦是如此。
Ettha pana ocityahīnaduppatītikarānaṃ vākyatthadosattepi phandhapharusassa ca vākyadosatte padapadatthānaṃ dosato vākyameva duṭṭhaṃ siyā, vākyañca padehi viriccate, pade duṭṭhe vākyattho ca duṭṭho siyā. Padadosato vākyavākyatthānaṃ nānābhāvābhāvañāpanatthaṃ asāmatthiyābhidheyyādikaṃ padaṃ ocityahīnādivākyatthadosādīsu anto kathitaṃ. Tathā hi purātanehi viruddhatthantarādīhi padehi viracitaṃ vākyaṃ viruddhantiādinā bahūni duṭṭhāni vākyāni dassitāni. ‘‘Harisamānayī’’ti ettha hapubbaṃ risa’mānayīti icchitatthā pari bhaṭṭhaṃ bhaṭṭhaṃ. Nānatthamappasiddhehi yuttaṃ guḷhaṃ, yathā ‘‘sakko sahassagū’’ti. Iti bhaṭṭhaguḷhatthādayo pasādālaṅkāraviruddhāti ca.
此处讲及贫乏语意造作不足之句子义理缺陷，并且包含粗俗之语意缺误，逐句逐词间均可能产生语义之邪败。若句子词错义混乱，则词和句子意义皆为邪恶。对于词语错误导致句意异常、歧义不明的情况，前文已有详细说明。古代文献中因词义相悖造句之情况甚多，因此产生许多错误句子。比如「和谐似鹤鸣」此词，古时其实是意指「激怒」之义，文义清晰但含义隐晦，如「天帝有千头」，即为复合用语之隐喻。总之，复杂、晦涩词语的运用不符合修辞雅致之原则。
Vākyepi visandhikamihānupayogīti ca, vākyantaropagataṃ vākyaṃ vākyagabbhaṃ, vākyantarapadasammissaṃ ‘‘apāthyameso dissati, vejjaṃ khādatyanārata’’miccādikaṃ vākyasaṃkiṇṇañca byākiṇṇe samohitanti ca.
此处说句子内存在破碎、混杂现象，即某句子中包含另一句，句中词混合，造成义理混乱不明，如「这外貌可怜，医士未进食」等错误句混杂，致使句意纷乱、无法辨明。
‘‘Kācuyyāne mayā diṭṭhā, vallarī pañcapallavā;
「我曾见过卡丘耶那，攀缘植物五叶蔓；
Pallave pallave mudhā, yassā kusumamañcarī’’ti.
叶上叶下皆愚昧，是那采花者。」
Idamavācakaṃ paheḷikāya pamussitāsannissitanti ca, tattha ca kavinā uyyānasaddena gehaṃ, latāvācinā vallarīsaddena aṅganā, pallavasaddena karacaraṇadasanacchadā, mañcarīsaddena nakhasobhā dantakantiyo ca vattumicchitā, vākyatthepi paduminīnaṃ rattiyamunniddatādikaṃ viruddhaṃ virodhinilīnanti ca nātyanuññātā, na tu sabbathā pariccāgena. Esova evaṃ yathāvuttanayena niṭṭhāpito ayaṃ saṅkhepanayo eva kavīnaṃ paṇḍitajanānaṃ khedakaraṃ ‘‘kathaṃ nāma bandhepīdisaṃ sati santī’’ti evamāsuhanopajanaṃ paraṃ padadose asādhusandiddhapariyāya ñeyyaappatītatthaappayojaka dubbodhadesiyādikaṃ, vākyadose adhikaūnabhaggacchandādikaṃ, vākyatthadose upakkamopasaṃhāravisamañceti iccevamādikamaparampi dūsanaṃ atthi ce yadi bhaveyya, tampi bodhayitumavagametuṃ alaṃ samatthaṃ yathāvuttadosānusārena buddhimantehi sakkā ūhitunti.
此处所说者，谓以谜语之法隐敝义理，亦由诗人以花园之声喻屋宇，藤蔓之语称院落，嫩叶之声描绘手足牙齿之覆饰，钹击之声象指指甲光华及牙缘，意欲表述却违逆语义，似夜间颠倒之理，故被视为词义相违与难解之文，而非无故全然舍弃。此即依先前所说之法而终结者，乃诗人聪慧智者所共难忍，谓其犹如困缚折磨，此即文法文字之不善及难知易误之属，句法缺陷多由轻慢及负面之心愿所生，句意之謬误更有误导收束之不均整等故。若此类种种缺陷实有存在，亦不足以令心智通达者难以悟解，佛教有智慧者随文理分别，足以知之。
Evaṃ vadato ca ganthakārassāyamadhippāyo – ye dosā vibhāgaso na vuttā, te mayā ganthagāravabhayā saṅkhepitā, lakkhaṇato tu saṅgahitā. Na hi tesamantaṃ ko jahāpeti.
如是言之，作为本卷集者所立章法：凡未详细说明之缺陷及其分类，皆由我因畏惧著作之重而略加归纳，以其特征为体而辑录。诚然无一能废弃其整全。
Tattha saddasatthaviruddhamasādhu. Yaṃ kriyādinimittamupādāya atthantarepi vattate, taṃ saññābhāveneva payuttaṃ sandiddhaṃ, yathā ‘‘ravimhihimahā’’ti, idaṃ pana visesanatthe sādhu hoti. Pasiddhasaññāsaddassa pariyāyantarena parikappitapadaṃ pariyāyañeyyaṃ, yathā ‘‘vaḷavāmukhene’’ti ettha ‘‘assavanitānanena’’ iti. Yaṃ accantābyabhicārībhāvena visesyassa guṇaṃ vadati, taṃ appatītatthaṃ, yathā ‘‘kaṇhamasī’’ti. Adhigatatthānupayogaṃ appayojakaṃ, yathā ‘‘atiphenilaṃ sāgaramalaṅghī’’ti. ‘‘Manuññaddhanayo pāde, khādayo kani bhanti te’’ iccādiko dubbodho, kani kaññe khādayo gaggharikā. ‘‘Ime lāvaṇyatallā te, gallā lolavilocane’’iccādiko desiyo, tallo jalāsayaviseso, gallo kapolo. ‘‘Saggasevīnaṃ ripūnamitthīnamakaṅkaṇo pāṇi. Nettamanañjana’’ntiādikaṃ adhikaṃ. ‘‘Akaṅkaṇo pāṇī’’tiādinā vedhabyassa gammamānattā ‘‘saggasevīna’’nti adhikanti. Yattha vattabbassa ūnatā, taṃ ūnaṃ, yathā ‘‘tilokatilakaṃ muni’’ntiādi. Ettha ‘‘vandāmī’’ti ūnaṃ, chandobhaṅgānvitaṃ vaco bhaggacchandaṃ pākaṭaṃ. Ārambhāvasānena visamaṃ upakkamopasaṃhāravisamaṃ, taṃ pana āraddhakkamapariccāgenāparena nikkhipanaṃ veditabbaṃ.
其中，言语与义理逆乱不善者，乃指以行为等缘故在不同义理中生义时，仅凭表象相连而误认混淆者，如“太阳、月亮、大地”言语，若论特定含义，则属合宜。谓知名词之说法，有转义方式，而以不同文句表达等，则应细分解释，如“峻岭之口”“风声之后”等说，此处如“黑墨”所言，属义理不成立。所得义理无用之缺点，如“过浓之海水”等。言语难明如“何谓岔脚”等，此类不善词句，如“这些美丽，眼极明亮”等句讲某水泽特征，或“天界随从之敌及妨碍”等句，因其文义甚多，也有“无目之手”等形容，由于对义务减少，应称为不足处，如“三界之装饰圣人”等。此要表达不足处处，如“拜敬”等字含执意损害句意，致意文欠谐调，起始参数处因不均匀且境界不齐，故须以下文所述弃舍之法加以了断。
Iti subodhālaṅkāre mahāsāmināmikāṭīkāyaṃ · 如是，于《善解庄严》之《大名称疏》中
Dosāvabodhaparicchedo. · 过失觉知品。
§67
67. Evaṃ ‘‘sodāharaṇametesaṃ, lakkhaṇaṃ kathayāmyaha’’nti katapaṭiññānurūpaṃ sampādetvā idāni ‘‘katotre’’ccādinā nigamento dose saṅkhipati. Atra imasmiṃ adhikāre, paricchede vā esaṃ dosānaṃ yathāvuttapadadosādīnaṃ pavaro lakkhaṇāvirodhalakkhiyato uttamo vibhāgo asaṅkarato vibhajanaṃ saṅkhepanayā vitthārāpaniyasaṅkhepakkamena mayā kato vutto esova yathāvutto eso saṅkhepakkamo eva kavīnaṃ viracayantānaṃ khedakaraṃ bandhasarīre īdisaṃ īdisappayogaṃ kathaṃ nāma karomīti evaṃ pavattakhedamuppādayantaṃ parampi asādhusandiddhādi aññampi dūsanamatthi ce, taṃ sabbaṃ bodhayituṃ bodhetuṃ alaṃ samattho hoti. Niyati avuttopi attho etenāti ca, saṅkhepo ca so nayo cāti viggaho.
第六十七条 如此 ‘‘举此以示，是此特征所说之一’’，谓依契合实证之知见，共成此文，从所立主题及章段中，应将各类缺陷如词义及语法缺点，以最纯正且不混杂之辨别法，详举分别，复于此节内以概略方式展开说明，此乃我所作也。正如前所说，此即皆为简约指南，为诗人创作时之烦恼所在，亦即彼等文字应用时如何称之之问题也，倘若有更深层次的缺陷与错误，亦无所不包，然释法者难以详示而罢，此为必然。简言之，此即所谓导引。
Ihāniddiṭṭhaṃ
此处示现。
‘‘Nihantu soyaṃ jalitaṃ, pataṅgo aripāvaka’’ntiādikaṃ
“应灭这束缚，犹若火焰烧尽，飞虫沦为害虫”等语。
Akkhamatthantarādikaṃ viruddhatthantare anupatattā na vuttaṃ, ettha sūriyavācako pataṅgasaddo jotiriṅgaṇavācakopi hotīti vattumicchitaamittaggivināse asamatthaññattho hoti.
由无能、不同义之事等所引起的相反义理不相应的情况，不可称之为说法。比如太阳的光明和飞虫的声音不能说是一体，因为这是违背世间常理且非真实义的错误理解。
‘‘Vacanti gaṇḍi’’ccādikaṃ āgame appasiddhaṃ lakkhaṇamattena sādhiyaṃ. Appayuttapadādidoso kiliṭṭhapadadose antogadho hotīti na vutto.
“语带恶声”等出自经典的说法，因其在表现上不完备而难以确立其标志，不能认为是有效的法。没有说过因使用不正当词汇而产生污秽语之类的断言。
Gajahesāturaṅgakoñcanādādisambandhadūsitañca. Jināgamādīsu pasiddharūpakkhandhādikamaññatra payuttamappatītannāmātīdaṃ dvayaṃ yathākkamaṃ lokavirodhamāgamavirodhañca hotīti virodhipade antogadhaṃ hoti. Hetvapekkhaṃ ānetabbahetuttā neyye antogadhanti na vuttaṃ.
象头、马吠、众兽鸣叫等相关之不净声；以及净所居处等处所出现的名色杂碎不净块，若不依附正结合法则而断言其为所有境界，则会产生与世间常理相违背和与经典相违背之矛盾，这属于谬误之断。应引以因缘考察为由而去判断，不能轻忽为谬误。
‘‘Devo voharatu klesaṃ, rāhukhinno divākaro’’
“天应当消除烦恼，黑暗之神已驯服天”的诗句。
Iccādikaṃ asamatthābhidhāyiccādi ocityahīne antogadhanti na vuttaṃ. Ettha divākaro sayaṃ rāhugahito aññesaṃ kilesāpanayane asamatthoti tamasāmatthiyaṃ visesanabhūtena ‘‘rāhukhinno’’ti padena ñāyati.
此类用词含糊不清，在语义上无法正确定义，因此属于谬误断。此处“黑暗之神”乃指暗沉蒙昧，暗自抵制烦恼的流入，也就是说称“黑暗之神”是用来表现无明的特殊词汇。
Jigucchāvamaṅgalaasabbhānaṃ tiṇṇamaññatrassa jotakaṃ vācakaṃ vā atthantaraṃ vā gāmmaṃ duppatītikarattā vākyatthagāmmadoseyeva antogadhanti na vuttaṃ. Duruccāraṇabhūtalakkhaṇaṃ kaṭṭhaṃ bandhapharusato abyatirittanti na vuttanti. ‘‘Harisamānayī’’ti vattabbe hapubbaṃ risa’mānayiiccādikaṃ icchitatthato paribhaṭṭhattā bhaṭṭhañca ‘‘sakko sahassagū’’iccādikaṃ apasiddhavisaye pariyuttaguḷhañceti ime atthaguḷhādayo pasādālaṅkāraviruddhattā pasādaguṇādāneneva pariccattāti na vuttaṃ. Ettha hi sahassaṃ gāvo cakkhūni assāti sahassagūti sakkassa nāmaṃ guḷhaṃ nāma hoti.
形如厌恶和不祥的词汇，若不能表现为光明的象征或其对边缘意义的连接，或因变音而使句意难达，则属于谬误之断。不可认为其为粗恶断言。所谓“喜悦争端”，古时对激烈争吵的蔑称；以及“萨咖千声”等关于含糊词义的争论，皆非纯属纯粹谬误，而是因辞义混淆表及不同的正反属性而形成的一类纠纷。因为“千只牛有眼”为象征，故“萨咖千声”名称即产生了多重含义。
Vākyadosepi visandhivākyaṃ idha anupayogittā na vuttaṃ. Vākyamajjhapatitavākyayuttaṃ vākyagabbhañca, vākyantarapadasammissaṃ.
言语的谬误，包括断句不当，在此教法中若不合用法，便不可说。话语中，有中间断开的词句、语句连缀间的断裂，以及词与词之间结合不合之处。
‘‘Apāthyameso dissati, vejjaṃ khādatyanārataṃ’’
『这里显现出的不当言辞，是未止息进食的医师』。
Iccādikaṃ vākyasaṃkiṇṇañca byākiṇṇe antogadhanti na vuttaṃ. Ettha eso bhisakko anārataṃ niccaṃ apāthyaṃ rogassa ahitaṃ dissati vadati. Eso rogī anārataṃ satataṃ apāthyaṃ ahitaṃ khādati. Vejjaṃ bhisakkaṃ dissati kujjhati. Evaṃ anekavākyehipi sandhivākyaṃ saṃkiṇṇaṃ nāma.
此类以“此病人未止息，持续服食药物”为内容的断裂句，不可说。在此处，所谓“此医师持续不止息”为病的害处，其言意为该病人持续不断地不止息、不适当、病害之食。医师作为治疗者显现，令人烦恼。由此可见，即使多句并合，断裂语句仍属于断裂的言语。
‘‘Kācuyyāne mayā diṭṭhā, vallarī pañcapallavā;
『在卡丘耶森林，由我所见，有五叶藤蔓；
Pallave pallave mudhā, yassā kusumamañcarī’’ti.
叶与叶之间愚昧无知的，如同花饰者』。
Idamavācakaṃ paheḷikāsu pamussitāsannissitamiti na vuttaṃ. Nanu cettha attanā paheḷikāya adassitattā avācakassa pamussitāya antogadhakaraṇaṃ asiddhena asiddhasādhananti? Nayidamevaṃ, ‘‘upekkhiyanti sabbāni, sissakhedabhayā mayā’’ti ca upari kiliṭṭhapadadosaparihāre ‘‘paheḷikāyamāruḷhā, na hi duṭṭhā kiliṭṭhatā’’ti ceti iminā purātanehi niddiṭṭhasoḷasapaheḷikāyopi dassitāti siddhena asiddhasādhanaṃ hoti. Tattha kavinā uyyānasaddena gehañca latāpariyāyavallarīsaddena aṅganā ca pallavasaddena karacaraṇādharā ca mañcarīsaddena nakhadantakantiyo ca vattumicchitā.
此语非指与机杼问谜相关之语，不可说。岂非此处因自行呈现作谜题，致使不言之谜成了未成之谜、不能说明之谜吗？非也，如经中亦有『一切皆被舍弃，我恐惧杀学子』『时起谜语，非恶非秽』等语，乃古老所揭示的十六谜题中也见之，为已成和未成谜题的例证。其中以诗人用园中鸟鸣、藤蔓缠绕、五叶藤音，以及场所之叶片声音、指甲牙齿咬啮声来演说。
Vākyatthadosepi paduminīnaṃ rattiyaṃ pabujjhanādikaṃ viruddhaṃ virodhipadeyeva antogadhattā na vuttanti dassetuṃ ‘‘katotra saṅkhepanayā’’ti vuttaṃ, na pana tesaṃ sabbathā pariccattattāti. Ettha ocityahīnaduppatītikarānaṃ dvinnaṃ vākyatthadosatte sati bandhapharusassa vākyadosatte sati virodhino padadosatte sati ‘‘asamatthābhidhāyi’’ādipadaṃ, ‘‘jigucchādittayapakāsakā’’dipadaṃ, kaṭṭhapadaṃ, paduminīnaṃ rattiyaṃ phullatādi vākyatthañceti ime cattāro dosā bhinnajātikesu ocityādīsu kathaṃ saṅgahitāti? Saccaṃ, tathāpi padānaṃ duṭṭhatte sati vākyavākyatthānamaduṭṭhatā nāma natthīti padadosena sandhivākyavākyatthadosānamanaññattaṃ sissānaṃ ñāpanatthaṃ padadosādikaṃ vākyatthadosādīsu saṅgahitanti veditabbaṃ. Imināyeva purātanehi viruddhatthantarādipadehi vicaritaṃ vākyaṃ viruddhantiādinā duṭṭhāni bahūni vākyāni dassitānīti daṭṭhabbaṃ.
关于句义错误，虽说对词语原义不详的，诸如『在夜间』、『晨起』等，出于所依教法的反面违背，具相敌对之义，不能由内住义而断定为有误解；所谓的“以何种简略方式”得见之说，并非一贯适用。因此，对于粗俗无礼、犯错甚重的两种句义错误，如词语连缀造成的不当，或语句之间意思相互矛盾，或语义不相应，此类属于“无法正确表达本义”等言辞，或属令人厌恶、引诱误解之词，或重叠表述词，或词语本义误解和词语的“在夜”、“月满”等句义错误，以上四种错误，各自分属于不同性质，如何能一概而论？确实如此，不过，当词语本质败坏时，句中词义错误与语句意思错误之不纯洁甚为显著，故以词义错误为核心，将词义错误与语句意思错误等诸误综合起来考察，实为必要。正因以古代对反义、错义等专区进行了考察，发现许多句子是带有错误的，故不可不察。
Imāyeva gāthāya ‘‘tamatthi ce khedakaraṃ parampī’’ti ettha parasaddenaasādhusandiddhapariyāyañeyyāppatītatthaappayojaka- dubbodhadesiyādipadadose ca adhikaūnabhaggacchandādivākyadose ca upakkamopasaṃhāravisamasaṅkhāte vākyatthadose ca pariggaṇhāti. Ettha saddasatthaviruddhamasādhu nāma. Kriyānipphattikāraṇamupādāya atthantare pavattanāmaṃ visesanatthena vinā saññābhājane payuttaṃ sandiddhaṃ nāma, yathā ‘‘ravimhi himahā’’ti. Ettha himahā ravīti visesane kate doso natthi. Pasiddhasaññāsaddassa pariyāyanāmena kappitapadaṃ pariyāyañeyyaṃ nāma, yathā ‘‘vaḷavāmukhassa assavanitānana’’nti. Atisayā vinā bhāvitatthena visesyassa guṇavācakaṃ padaṃ appatītatthaṃ nāma, yathā ‘‘kaṇhamasī’’ti. Adhigatattānupayogipadaṃ appayojakaṃ nāma, yathā ‘‘atiphenilaṃ sāgaramalaṅghī’’ti. Appasiddhavacanaṃ dubbodhaṃ nāma, yathā–
此处举歌曰：『有所害者一同存在』，即因语音不顺，含义不良，误用词语，多次错误并引起无法正确理解者，故而纳入句义错误之列。所谓语音与义理相违称之为不良之词。由造作而采用的词，因所依义不同而发生含义倒置，具特殊义，则称为连缀错谬，如『在太阳上有雪』，此处用语中对词义的限定属性不当而造成错误，因而不能称其为误用词。经久公认具特称的多音节词，则称为可更换词，如『枕边的沙漏』等句。以意义加深而成的谓词称为助用词，如『过分甜蜜之海洋』等句。词形未定、含义模糊者称为难解词，如『黑夜』等。由此而成的错误词句，皆记于案。
‘‘Manuññaddhanayo pāde, khādayo kani bhanti te’’ti.
『你们脚上的不全的人，啃食你们的臭虫吗？』
Kani he kaññe te tavapāde manuññaddhanayo manoharasaddasamannāgatā khādayo gaggharikā bhanti dibbantīti. Kismiñci deseyeva siddhanāmaṃ desiyaṃ nāma. Yathā–
这是来自某处的说法，其中称谓『你们脚上的不全的人』为名。理解为该说法意指具迷人声音的虫子称为臭虫，出自天上之语。
‘‘Ime lāvaṇyatallā te, gallā lolavilocane’’ti.
『你们这些可爱的姑娘啊，脸颊红润眼睛迷人』
He lolavilocane te tava ime gallā kapolā lāvaṇyatallā manuññatallā jalāsayavisesā bhavanti. Kenaci lesena pakāsitamatthamupādāya payuttamadhikaṃ nāma. Yathā–
噢，眼睛迷人的姑娘啊！你这脸颊红润的菲菲少女，脸颊红润，似具有水泽之特质。因某种比喻义而引入所谓多重义之说，如下所示。
‘‘Tvayi rājati rājinda, ripūnaṃ saggasevinaṃ;
『你手中盛载王者，世敌与诸天之所事事』。
Thīnaṃ akaṅkaṇo pāṇi, siyā nettamanañjana’’nti.
『显无愁色之手，视如眸中朱脂』。
Ettha ‘‘akaṅkaṇo pāṇi, nettamanañjana’’nti imināyevathīnaṃ vidhavattaṃ gamyamānaṃ hotīti tappakāsanatthaṃ payuttaṃ ‘‘saggasevina’’nti idaṃ adhikaṃ nāma. Vattabbayuttato ūnaṃ vākyaṃ ūnaṃ nāma. ‘‘Tilokatilakaṃ muni’’nti ettha ‘‘vandāmī’’ti vattabbassa avuttattā ūnaṃ. Chandohānisaṃyuttaṃ bhaggacchandaṃ nāma. Idaṃ tesaṃ tesaṃ chandānaṃ akkharagaṇanato ūnādhikavasena pākaṭaṃ hoti. Ādyantato visamaṃ upakkamopasaṃhāravisamaṃ nāma. Idaṃ āraddhakkamaṃ pariccajitvā kamantarena niyamanti veditabbaṃ.
此中『无愁之手』与『眸中朱脂』，谓此二女寡居之相，因缘所致而得以判别，故加『诸天之所事事』名号，此乃属附言说。义理所行，薄此语句故不足为据。又『世间宝鉴之圣者』云者，因赞叹不复重述，故称为「无」。此称谓依韵律穴道合数谓之声韵合，名曰声愿。此乃数种声韵字母组合，故为明显。于开头结尾以不规则之方式起收，谓之不整合。此理乃离弃初步进趣，依其中心被行为所约束，当察知之。
Iti subodhālaṅkāranissaye · 如是，于《善解庄严所依》中
Paṭhamo paricchedo. · 第一品。