2. Dosaparihārāvabodhaparicchedavaṇṇanā · 2. Dosaparihārāvabodhaparicchedavaṇṇanā
2. Dosaparihārāvabodhaparicchedavaṇṇanā2. 过失避免、觉悟、分别之解释
§68
68.
Kadāci kavikosallā, virodho sakalopya’yaṃ;
有时具有诗才的能工巧匠，这种普遍的抵触（矛盾）突然产生；
Dosasaṅkhyamatikkamma, guṇavīthiṃ vigāhate.
超越了罪过的数量，扰乱了美德的正轨。
§69
69.
Tena vuttavirodhāna-mavirodho yathā siyā;
因此，所谓的抵触或非抵触应该是怎样的；
Tathā dosaparihārā-vabodho dāni nīyate.
现在应当述说净除罪过之法的开示。
§68-69
68-69. Iccevaṃ dosavibhāgaṃ paricchijja idāni yathāvuttadosaparihārakkamamupadisitumāha ‘‘kadācī’’tyādi. Sakalopi ayaṃ virodho viruddhatthantarādikato na koci eko eva dosesu, dosānaṃ vā saṅkhyaṃ gaṇanaṃ dosabhāvaṃ atikkamma paricchijja guṇānaṃ vīthiṃ padaviṃ guṇasabhāvataṃ vigāhate abbhupagacchati kadāci, na sabbadā. Kavino payujjakassa kosallā tādisavisayapariggahalakkhaṇanepuññakāraṇā, na tu yathā tathā ceti. ‘‘Tene’’ccādi. Yenevaṃ, tena kāraṇena vuttānaṃ viruddhatthantarādīnaṃ virodhānaṃ yathā yena pakārena avirodho niddosatā siyā bhaveyya, tathā tena pakārena dosānaṃ parihāro dūrīkaraṇaṃ avabujjhati ñāyati etenāti avabodho, tassa avabodho, tannāmiko paricchedo idāni nīyate ānīyate vuccateti attho.
68-69。如今详细剖析罪过的区别后，如前所述开始论说净除罪过之功。所谓『有时』，这是指这普遍的抵触实际上来自含有相反意旨的种种情况，没有哪一种罪过、亦或者罪过的数量是唯一的。超越了罪过本质的计数之后，反而去断弃美德的正理与名次，因而激起破坏性的结果，这只是偶然（有时）为之，而非恒常如此。诗人才华横溢者因具足此类题材的采录与识别的优点，故非粗率随意。所谓『因此』，是指出现前述的含有抵触的种种状况时，通过一定方式，才能使抵触转变为非抵触，即消除罪过的现象成为正见、理解。这种理解即此处要定义的名相，这即是『开示』（释意）。
§68-69
68-69. Evaṃ dosavibhāgaṃ paricchinditvā idāni yathāvuttadosānaṃ parihāratthamārabhanto ‘‘kadācī’’tyādimāha. Sakalopi ayaṃ virodho padadosādiko dosasaṅkhyaṃ dosānaṃ, dosesu vā gaṇanaṃ dosabhāvaṃ atikkamma kadāci kavikosallā kavino byākaraṇābhidhānachandoalaṅkatiādīsu paricayalakkhaṇena paññāpāṭavena yato guṇavīthiṃ guṇapadaviṃ kevalaṃ guṇasabhāvaṃ vigāhate abbhupagacchati, tena kāraṇena vuttavirodhānaṃ yathāvuttapadadosādivirodhānaṃ avirodho aviruddhatā yathā siyā yena pakārena bhaveyya, tathā tena pakārena dosaparihārāvabodho yathāvuttapadadosādisambandhino pariharaṇakkamassa avabodhakāraṇattā tannāmikaparicchedo idāni laddhāvasare nīyate vuccate. Yathāvuttadosā kavisāmatthiyena niddosattaṃ bhajanti, tassa sāmatthiyassa upadesaṃ dassāmāti adhippāyo.
68-69。由此将罪过的类别剖析完毕，现根据前述开始论述罪过的净除之法，首先言『有时』。即使是普遍的抵触，如论断罪过等，超越了罪过数量，罪过中在计数之外，诗人才华横溢的文法经典、词典与格律装饰普及诸种标记与解说，这些从智慧的熟练推知而来，故能断定是在断除美德正道的步骤与正位中传播具备纯净的本质。因此，针对前述含有抵触的种种原因，应当有某种方式使抵触转为非抵触、不相违背；依此方式能够产生罪过的净除，即以守护诗文准则的方式领悟罪过的净除。就其为净除开启了解、成为正确的开示，正是所说明之定义。现已获得此时机，即将言此。善说净除罪过的诗人等讴歌无罪状态，现当示现无罪的教示，此即主旨。
Padadosaparihāravaṇṇanā词过失避免之解释
Tattha viruddhatthantarassa parihāro yathā –
此中对『反义根本』的摒弃，如下所示——
§70
70.
Vindantaṃ pākasālīnaṃ, sālīnaṃ dassanā sukhaṃ;
在成熟的稻谷中，在稻谷地中，观见稻谷是令人愉悦的；
Taṃ kathaṃ nāma megho’yaṃ, visado sukhaye janaṃ.
这云如何被称为，普洒清凉欢愉于大众？
§70
70.‘‘Vindanta’’miccādi. Pākena pariṇatabhāvena sālīnaṃ yuttānaṃ, manuññānaṃ vā sālīnaṃ rattasāliādīnaṃ sālijātīnaṃ dassanā sukhaṃ cetasikaṃ somanassaṃ vindantaṃ taṃ janaṃ visado ayaṃ megho ambudo kathaṃ nāma sukhayeti. Ettha tādisassa janassa asukhappadānaṃ garaḷassa meghassānurūpanti viruddhatthantaratā parihaṭā.
第七十章：“Vindanta”一词是误解。谓成熟稻谷与稻穗结合，乃至人类所见稻谷、红稻等稻属之观境，心中生起愉悦之欣慰。大众喜悦，此云被称为广布润泽之云，为何名为令人愉快者。此处，如此大众的不悦之物，与其匹配的混浊云，乃因反义根本之对立所作摒弃。
§70
70. Tattha viruddhatthantarassa parihāro yathā evaṃ. ‘‘Vindanti’’ccādi. Pākasālīnaṃ pariṇāmena yuttānaṃ, manuññānaṃ vā sālīnaṃ rattasāliādīnaṃ dassanā dassanahetu sukhaṃ cetasikasomanassaṃ vindantaṃ anubhontaṃ taṃ janaṃ taṃ kassakajanaṃ visado jaladāyako ayaṃ megho kathaṃ nāma sukhaye, na sukhayateva. Tādisassa janassa dukkhadānaṃ garaḷadāyakassa meghassāpi anurūpamiti viruddhaññattho apanīto hoti. Pākena sālinoti viggaho. Sukhaṃ karotīti sukhayeti nāmadhātu.
第七十章中对『反义根本』的摒弃，示例如次：谓成熟稻谷与稻穗结合，乃至人类所见稻穗所生之观境，乃导致心中愉悦之欣开心境，大众此云乃赐福之水者，此云为何被称为愉悦，抑或不愉悦。该大众得其苦果，配合剧毒大众成其反义义者，成为不容忍者。此处『Pākena sālinoti』解作成熟稻谷。谓制造愉快者，即称为令其愉悦者。
Yathā vā – · 或如——
§71
71.
Vināyakopi nāgosi,
若无守护者，天龙亦如是，
Gotamopi mahāmati;
果德玛亦是大智慧者；
Paṇītopi rasāpeto,
美味且甘甜，
Cittā me sāmi te gati.
我心依归于你，主啊。
§71
71.‘‘Vināyakopi’’ccādi. Vīnaṃ pakkhīnaṃ nāyako, garuḷo, satte vinetīti vināyako, vuddho, bhagavā ca. Tattha yadā vināyako garuḷo, tadā tu nāgo pannagosīti viruddhaṃ, pakkhantare tvaviruddhaṃ bhagavato āgussa rāgādino abhāvato. Imesaṃ gunnaṃ atisayena go gotamo hīnapasu, gotamavaṃsāvatiṇṇattā gotamo bhagavā ca. Hīnapasu ca tvaṃ mahāmati asīti viruddhaṃ accantahīnapasuno mahatiyā paññāya abhāvato. Pakkhantare tu na byāghāto. Paṇīto madhuro raso, uttamo ca sugato. Tattha madhurarasato apeto apagatosīti virujjhati, bhagavato tu rasehi siṅgārādīhi apetoti yujjati. Me mama. Sāmīti āmantanaṃ. Te tava gati pavatti cittā abbhutāti. Ettha viruddhatthantaraṃ virodhālaṅkāraṃ silāghanīyanti tena taṃ parihaṭaṃ.
第七十一节：“即便是『Vināyako』之辞。”这里『Vināya』指鸟类的领袖、鹫、驱使众生者，意为领袖、年长者、世尊。在此，当鹫为年长者时，与龙及象相悖；但在翼类之间则不相悖，因为对世尊而言，因其身离欲染而无贪爱。这些特质具有盛大功德，故果德玛虽为下界畜生，却具盛大智慧，因其尤胜下等畜生而被称大智慧者也。下等畜生者，尊者，与你言说相悖，是因大智慧心无有此；而在翼类间则无攻击之意。美味者甘甜滋味，最佳者为善知识。这里甘甜滋味谓不趣离，也即与世尊的种种甜美相和合。我的心即如此。『萨米』指呼唤。你的趋向与动念，我心惊异。此处违反本意之物，称为争端之饰，伤害也由此所起，故此言语乃为摒弃之言。
§71
71.Yathā vā uttadosassa parihāro īdiso vā. ‘‘Vināyako’’ccādi. He sāmi tvaṃ vināyakopi garuḷopi nāgosi pannago asi. No ce, vināyakopi satte vinento eva nāgosi nikkileso asi. Gotamopi pasutamopi mahāmati mahāpaññavāsi. No ce, gotamopi gottato gotamoyeva mahāmati mahāpaññavāsi. Paṇītopi madhuropi rasāpeto madhurarasato apagatosi. No ce, paṇītopi uttamo eva rasāpeto siṅgārādirasato apagatosi. Te tuyhaṃ gati pavatti me mayhaṃ cittā acchariyā. Ettha garuḷassa nāgattañca pasutamassa paññavantattañca paṇītassa nirasattañca viruddhaṃ, tathāpi aññapakkhassa aviruddhattā viruddhatthantaradoso pasatthena viruddhālaṅkārena nirākato. Vīnaṃ pakkhīnaṃ nāyako, garuḷo. Satte vinetīti vināyako, buddho. Natthi āgu etassāti nāgo, buddho. Gunnamatisayena gotamo, pasu. Mahatī mati assāti mahāmati, buddho. Padhānattaṃ nīto paṇīto, madhuro raso. Rasato apetoti rasāpeto, buddhoti viggaho.
第七十一节。如同对过度怒气的制止，亦如此。“即便是『Vināyako』之辞。”尊者，你既是领袖，何必为鹫、龙、象之争而烦恼？若非如此，则领袖亦应是终结者，而龙非被安慰者。果德玛也为畜生中的大智慧者，为出众慧者；若非如此，则果德玛亦为其族中大智慧者。美味者亦为甘甜者，且非离缺甘美者。否则，美味为最佳，甘甜中缺乏情爱之味。你心与我心感到惊奇。鹫与龙虽表面相违，但智慧与美味的无碍，使异类间未生冲突，虽存在违背的含义，却由误解之饰予以否定。于翼类中，鹫为领袖、为尊者，意为驱使众生者。无论如何，其功德伟大，即称为大智慧者。『Paṇīto』意为被带领者，美味；而甘甜之味即意为带领，对欢喜等味相合。
Ajhatthassa yathā – · 内在者如——
§72
72.
Kathaṃ tādiguṇābhāve,
如何在缺乏如此种种功德之时，
Lokaṃ toseti dujjano;
恶人使世间感到不悦；
Obhāsitāsesadiso,
其表现像明亮的火光；
Khajjoto nāma kiṃ bhave.
所谓残火究竟有何意义？
§72
72.‘‘Katha’’miccādi. Dujjano tādino guṇā lokaṃ tosenti, tādīnaṃ guṇānaṃ attani abhāve sati lokaṃ sattalokaṃ kathaṃ toseti, na tosetīti attho. Vuttamevatthantarena sādheti ‘‘khajjoto nāma obhāsitā dīpitā asesadisā yena tathāvidho kiṃ bhave, na bhaveyya tādino guṇassa abhāvato’’ti. Ettha khajjotassa adhikatthabhāvena sito obhāsitāsesadisattadoso ‘‘kathaṃ tādiguṇābhāve’’tiādivacobhaṅgiyā parihaṭo.
第七十二：从『如何？』等句谈起。恶人以此类品质使世间生喜悦，但此类品质在自身缺失时，世间七界如何能由此得到喜悦？其意即是不悦。依经文本义解释时说，所谓残火如明亮发光、终不熄灭者，是指某种状态，若无此类品质则不会生起。这里『残火』的真正内涵是，如明亮、发光、终不熄灭的性质，反驳了对『若无此类品质如何』之语的疑问。
§72
72.Ajhatthassa yathāti ettha parihāro ajjhāhāro, evamuparipi. ‘‘Kathi’’ccādi. Dujjano guṇahīnajano tādiguṇābhāve santosajananakāraṇānaṃ tādisānaṃ sīlādiguṇānaṃ attani avijjamānatte sati lokaṃ sattalokaṃ kathaṃ toseti, na tosetiyeva, tathā hi khajjoto nāma obhāsitāsesadiso kiṃ bhave, na bhavatyeva. Ettha khajjotassa sakaladisobhāsanasaṅkhātamadhikatthadoso ‘‘kathaṃ tādiguṇābhāve’’ccādivākyalīlāya nirākato. Tādī ca te guṇā ceti viggaho.
第七十二：所谓内涵，这里说法为反诘，也同样如此。从『如何？』等句谈起。恶人缺乏此类品质，是导致他无法生起安心的原因，这种品德等在他本身无明时俱无，由此世间七界如何生喜悦？其意即是不悦。正如前述，残火如明亮、发光、终不熄灭的性质，若无则不生。这里残火是默然摧毁对『若无此类品质如何』等辞说的误解。此类品质即是该词义的解说。
§73
73.
Paheḷikāyamāruḷhā, na hi duṭṭhā kiliṭṭhatā;
如谜题般展开，实非恶劣污秽。
Piyā sukhā’liṅgitaṃ ka-māliṅgati nu no iti.
“亲爱的、快乐的被拥抱者，谁来拥抱我们呢？”
§73
73.‘‘Paheḷikāyaṃ’’iccādi. Kiliṭṭhatā kiliṭṭhapadadoso paheḷikāya visaye āruḷhā sahī na hi no duṭṭho siyā. Kīdisīti āha ‘‘piye’’ccādi. Itīti nidassane. Piyā vallabhāya āliṅgitaṃ kaṃ janaṃ sukhaṃ kāyikaṃ cetasikañca no āliṅgati na saṃyujjati nu. Nuiti parivitakke nipāto. Ettha piyāti kiliṭṭhaṃ paheḷikāya samāropena parihaṭaṃ.
第七十三条：“谜语”如说。污秽、污秽语之恶集中于谜语一事，若是责怪则不适宜，因为我们并非恶劣。问何故？说“亲爱的”等字，说明意思。亲爱、喜爱被拥抱者，谁会拥抱使我们身心快乐而不执著于此呢？这是表达反问语气的词尾“努”。这里“亲爱”是借指污秽语在谜语上的强加与排斥。
§73
73.‘‘Paheḷike’’ccādi. Kiliṭṭhatā kiliṭṭhapadadosasaṅkhātā paheḷikāyaṃ visaye āruḷhā ce, na hi duṭṭhā duṭṭhā na hoti. Kimudāharaṇaṃ? Piyā sukhāliṅgitaṃ kamāliṅgati nu no iti, itisaddassa nidassanatthattā sesaudāharaṇānametamupalakkhaṇanti ñātabbaṃ. No ce, evaṃpakārānamudāharaṇānamapariggahetabbattā itisaddo pakāratthoti. Piyā vallabhāya āliṅgitaṃ upaguhitaṃ kaṃ nāma janaṃ sukhaṃ kāyikamānasikaṃ no āliṅgati nu, āliṅgatevāti. Ettha piyāti kiliṭṭhapadaṃ paheḷikāyamāropanena nirākataṃ hoti.
第七十三条：“谜语”之语。污秽、污秽语名谓谜语一事，如若责怪则并非真正坏事，且坏事不会产生害处。如何证明？“亲爱的、快乐被拥抱者，谁来拥抱我们呢？”这句话，示例其用词本意及用法，是尚须了解的余例示例。但若不以诸此例子为示范，便不能够理解此言的寓意。此句是说亲爱、喜爱被拥抱者的隐喻，指谁拥抱我们身心舒适。这里，“亲爱”作为污秽词借用在谜语中，表达否定之意。
§74
74.
Yamake no payojeyya, kiliṭṭhapada’micchite;
若使反复句出现污秽词则是不当的；
Tato yamaka’maññaṃ tu, sabbametaṃmayaṃ viya.
再转至对偶句，则全体仿佛皆是错误。
§74
74.‘‘Yamake’’ccādi. Tato aññanti icchitayamakato aññaṃ. Tuiti visesajotako. Etaṃmayaṃ viyāti etena kiliṭṭhapadena nibbattaṃ viya.
第七十四条：“反复句”之语。其意谓不同的反复句，不同于前句。这是强调句式。说全体仿佛是以污秽词语所构造的，如同借用污秽词为中心一样。
§74
74.‘‘Yamake’’ccādi. Kiliṭṭhapadaṃ icchite yamake iṭṭhayamake no payojeyya nappayujjeyya, tato iṭṭhayamakato aññaṃ sabbaṃ yamakaṃ pana etaṃmayaṃ viya iminā kiliṭṭhapadadosena kataṃ viya hoti. Ettha iṭṭhayamakaṃ vuttanayena ñātabbaṃ, etena nibbattaṃ etaṃmayanti viggaho.
“Yamake”等语。巴利文中“kiliṭṭhapadaṃ”含义复杂，当欲用“yamake”一类的词汇时，不得随意使用，也不应勉强使用，因此，若用“yamake”则指另一种所有东西的对偶关系，犹如用“kiliṭṭhapada”一词所表现的对偶。不过，关于“yamake”的含义应以已有解释为准，其意思是表现现象的对偶情形，故此用语有其独特且确定的释义。
Desavirodhino yathā – · 处相违者如——
§75
75.
Bodhisattappabhāvena, thalepi jalajānya’huṃ;
“以菩提萨埵之光明”为例，言及“thalepi jalajānya”，即泥土和彩色沉淀物的生起。
Nudantāni’va sucirā-vāsaklesaṃ tahiṃ jale.
如同水中聚集的漂浮物一般，长久附着不去泥污。
§75
75.‘‘Bodhisatte’’ccādi. Bodhisattassa māyādeviyā sutassa vakkhamānassa visesassa taduppannadine sambhavā pabhāvena puññappabhāvato jalajāni ambujāni thalepi ahuṃ ahesuṃ acintanīyattā puññappabhāvassa. Kiṃ pana vāpyādīsu kiṃ karontāva tahiṃ tasmiñca jale suciraṃ sabbadāva āvasanamāvāso tena jāto kleso taṃ nudantāniva dūrato jahantāniveti. Acintanīyattā puññappabhāvassa īdisampi acchariyamahosīti na desavirodho.
“Bodhisatte”等语。菩提萨埵即将成佛者，受幻术女神说法的特殊期间，因其生起的光明与善业之功德，泥土及水草也因其德而生辉光，如此殊胜，是难以思议的善业功德所致。至于在池塘等处，长久存在的微细烦恼如漂浮物般远离弃去，其因也是此难思议的善业光明所致。此事虽为稀有奇异之事，但无违教理。
§75
75.Bodhisattappabhāvena bodhisattassa acinteyyānubhāvena jalajāni jalajasadisattā tannāmakāni padumakeravādīni tahiṃ jale visayattena pasiddhe tasmiṃ udake sucirāvāsaklesaṃ aticiraṃ nivāsato jātaāyāsaṃ nudantāni iva cajantāni iva thalepi ahuṃ ahesuṃ, vāpiādīsu kā kathā. Ettha jalajānaṃ thaluppattikathanasaṅkhātaṃ desavirodhaṃ acinteyyapuññappabhāvena īdisānaṃ acchariyānaṃ pātubhāvato ‘‘bodhisattappabhāvenā’’ti iminā nirākaroti. Bodhiyaṃ catumaggapaññāyaṃ sattoti ca, tassa pabhāvoti ca, suciraṃ āvāsoti ca, tena bhūto klesoti ca vākyaṃ.
以菩提萨埵之光明与其不可思议的功德体验看，泥水和泥中生物因名号而广为人知。在此水中，烦恼长久不散，如同被漂浮物覆盖，一如昔日泥土中的懒弱和死亡。至于池塘中此类事之描述，是根据泥生物种类产生的讲说，虽然涉及教义的对立，但因不可思议且具功德之光而得证“菩提萨埵之光明”，此处否定了其他反对说法。关于成佛的四圣道智、菩提之光明及烦恼的长久存在等内容，皆包含其中。
Kālavirodhino yathā – · 时相违者如——
§76
76.
Mahānubhāvapisuno, munino mandamāruto;
伟大仁者尊者，是大师，是缓慢而稳定的风。
Sabbotukamayaṃ vāyi, dhunanto kusumaṃ samaṃ.
微风轻拂，均匀地吹动花朵。
§76
76.‘‘Mahā’’iccādi. Mando mudubhūto māruto ayaṃ sabbotukaṃ sabbesu utūsu pupphanakaṃ kusumaṃ pupphaṃ samaṃ ekato katvā dhunanto vikiranto munino munisadisattā bhavissantamunibhāvena ca bodhisattassa, muninoyeva vā sammāsambodhisamadhigamasamaye mahānubhāvassa pisuno sūcako vāyi pavāyatīti. Ettha yadyapekadā sabbotukāsambhavo nānāutūsu nānākusumassa sambhavā, tathāpi bhagavato mahānubhāvapisunamīdisamekapadikaṃ sambhavatīti kālavirodho iminā parihaṭo.
76.“大”字起。这里所说的缓慢柔和的风，是指吹拂各种季节、各种花卉开的花朵均匀地吹拂摇动的微风。佛陀、圣者以及将成为圣者的菩萨等尊者，正如此单一风吹拂花朵、摇曳飞舞一般。此微风也喻示圣者将于正觉成就时而显现的大效果。虽然某一时节的缓风并非只吹拂一种花朵，季节亦不同，但在此殊胜的大效果指示中，归为统一一词，只是时间上的差异由此予以矫正。
§76
76.‘‘Mahānubhāve’’ccādi. Ayaṃ mandamāruto acaṇḍasamīraṇo sabbotukaṃ vasantādīsu sabbautūsu vikasantaṃ kusumaṃ pupphajātaṃ samaṃ ekato katvā dhunanto kampento munino ekantabhāvittā munisaṅkhātassa bodhisattassa, sammāsambodhisamadhigamasamaye bhūtattā munino sabbaññuno vā mahānubhāvapisuno mahantaṃ puññappabhāvaṃ pakāsento vāyi sampavāyīti. Ettha nānākāle sambhavantānampi kusumānaṃ ekakāle sambhavassa kālavirodhattepi bhagavato puññānubhāvo tādisamacchariyamekakkhaṇe janetuṃ samatthoti kālavirodhaṃ ‘‘mahānubhāvapisuno’’ti iminā nirākaroti. Mahānubhāvassa, mahānubhāvaṃ vā pisunoti vākyaṃ.
76.“大效果”等语起。此处所说缓慢微风，是指无情地吹拂春天等各季节中所有花朵开放之时那均匀摇曳的花朵。此风喻谓圣者、菩萨专注一境，唯一意念时，摇动花朵如同圣者身为诸佛，具足智慧与大功德之宏伟光辉而使风吹动。虽在不同时间点花朵开放不一，但因时间差异而产生的限制，被佛陀功德光辉突破，能于瞬间展现神通奇迹。所谓大效果，即指此大功德光辉水平。
Kalāvirodhino yathā – · 与技艺相违者，如——
§77
77.
Nimuggamanaso buddha-guṇe pañcasikhassapi;
专注深入佛陀功德之心，乃五明之一；
Tantissaravirodho so, na sampīṇeti kaṃ janaṃ.
该心虽遇弦乐之物等外境阻碍，却无人能令其损坏或结束。
§77
77.‘‘Nimuggi’’ccādi. Buddhassa guṇe sīlādike aparimāṇe nimuggaṃ ogāḷhaṃ manaṃ cittaṃ yassa tassa pañcasikhassa gandhabbadevaputtassapi vīṇāya tantiyā saro kiriyākālamānalakkhaṇavilambitadutamajjhabhedabhinno chajjādiko tassa virodho kalāsatthapariniddiṭṭhakamavesamaṃ kaṃ janaṃ na sampīṇeti, pīṇetiyeva. Sammāsambuddhassa lokiyaguṇānubandhabuddhīnaṃ vikkhepappavattipi tathāvidhaṃ pīṇetīti. ‘‘Buddhaguṇe nimuggamanaso’’ti iminā kalāvirodho parihaṭo.
77.“深入”一词起。佛陀无量功德如弦乐器上的弦线和琴箱（类似琴的构造）上微妙音色之组合，不受外境时空妨碍影响之扰乱，故无人能令其断绝毁坏。此喻指正觉佛陀之世间功德相续不息，及其智慧功能之广泛流转触及。如是，所谓“深入佛陀功德之心”即是对时空阻碍没有影响的恒存法义。
§77
77.‘‘Nimuggi’’ccādi. Buddhaguṇe sabbaññuno vimhayajanakasīlādiguṇasambhāre nimuggamanaso otiṇṇacittassa pañcasikhassapi gandhabbadevaputtassāpi so tantissaravirodho vīṇāya tantiyā ghaṭṭanakiriyā, addhamattikādikālo, hatthādīnaṃ sannivesalakkhaṇo mānoti imehi tīhi lakkhaṇehi yuttassa mandasīghamajjhimappamāṇehi bhinnassa chajjādisattasarassa kalāsatthāgatakkamassa vināsasaṅkhāto virodho kaṃ janaṃ na sampīṇeti, sampīṇeti eva. Ettha akantiyā kāraṇabhūto kalāsatthāgatakkamabhaṅgo lokuttarabuddhaguṇānugatabuddhiyā jātoti so bhaṅgo ‘‘nimuggamanaso buddhaguṇe’’ti vuttattā pītiyā kāraṇameveti na virodho. Nimuggo mano assāti ca, tantiyā saroti ca, tesaṃ virodhoti ca vākyaṃ.
第七十七节“『堕入』云云。此中『堕入』者，谓在世尊之德中，至善广博无所不知且有令人惊愕之品行等诸德集合，故心中断绝向下堕落。即便如五顶冠冕之雅施天子，亦犹如此丝弦相斥故，琴弦乐器抑或陶罐等物，象征乐器产生音响，诸如半粘土时期及象鼻等器具之特性相应，此三种特征相和合则其声息缓慢、中等、快速，若中断即如伞盖等七宝之层叠，时间之秩序已破坏而无法协调，谁人不受此协调之影响？然协调果真受破坏乎？实不然。此所谓不受阻碍之因缘是时间秩序损坏，乃出世间佛陀之德及随顺佛慧故而生之破坏。此种破坏即为『堕入心』之谓，其与琴弦相应，与其相斥言语语境也包含于内。
Lokavirodhino yathā – · 与世间相违者，如——
§78
78.
Gaṇaye cakkavāḷaṃ so, candanāyapi sītalaṃ;
圈可视为轮盘，即使是檀香亦能令人感到清凉；
Sambodhisattahadayo, padittaṅgārapūritaṃ.
圆满觉者心，充满燃烧的炭火。
§78
78.‘‘Gaṇaye’’ccādi. Candanāya api sītalaṃ gaṇaye cintesi. Kintaṃ? Padittaṅgārapūritaṃ cakkavāḷaṃ. Ko so? Sambodhiyaṃ sabbaññutaññāṇe sattaṃ paribaddhaṃ hadayaṃ cittaṃ yassa so. Sabbaññutaññāṇānubandhabuddhino hi tādiso manobandhoti na lokavirodho.
第七十八节“『圈』云云。此中所言檀香亦能生清凉，契合圈之观想。何以故？者此轮盘充满由圆满觉者七心智慧所系之至广博智慧。正因为此，觉者心为种种智慧所依，非世间所相违抗。
§78
78.‘‘Gaṇaye’’ccādi. Sambodhisattahadayo sabbaññutaññāṇe āsattacitto so bodhisatto padittaṅgārapūritaṃ ādittaṅgārehi paripuṇṇaṃ cakkavāḷaṃ cakkavāḷagabbhaṃ candanāyapi candanato api sītalaṃ atisītalaṃ katvā gaṇaye cinteyyāti. Iṭṭhatthaluddhassa cittappavattiyā īdisattā aggino candanatopi adhikasītattakappanā ‘‘candanaṃ sītalaṃ, aggi uṇho’’ti pavattalokasīmāya viruddhā na hoti. Sambodhiyaṃ sattahadayaṃ yasseti ca, padittāni aṅgārānīti ca, tehi pūritanti ca viggaho.
第七十八节“『圈』云云。圆满觉者心者，此心不为诸烦恼所染，觉者心即沙满燃烧之炭火，圆盘内盛满燃烧之炭火，且檀香亦带凉意，数凉且极凉。由心意转变，似此焰火与檀香极凉意念相违，然却不相悖于此世界法。所谓觉者七心即智慧火，所谓燃烧之炭即燃烧之火，皆此处圆满充实涵盖之义也。
Ñāyavirodhino yathā – · 与理法相违者，如——
§79
79.
Pariccattabhavopi tva-mupanītabhavo asi;
即便沾染世俗，也不过是你自招之因；
Acintyaguṇasārāya, namo te munipuṅgava.
归敬你，圣者众中精进者。
§79
79.‘‘Pariccatte’’ccādi. Munipuṅgava munīnaṃ uttama pariccatto visaṭṭho bhavo sugatiduggatisaṅkhāto yenāti pariccattabhavopi tvaṃ upanīto ānīto pavattito bhavo vuḍḍhi yenāti upanītabhavo asi. Tasmā kāraṇā acintyaguṇasārāya te namo atthūti seso. Īdisaṃ na ñāyaviruddhamevaṃvidhattā munipuṅgavassa.
79.“Pariccatte”等句。圣者众中最胜的圣者，所谓“pariccatto”是指详尽清楚的存在，或称为善趣及恶趣的所摄，即由善趣或恶趣包裹、被带领、被转化、增长的存在。故此因缘，向你致敬，因你具足难思真实的德性，我对你的礼敬就此结束。此乃以不违背正理的方式，归敬圣者。
§79
79.‘‘Pariccatte’’ccādi. Munipuṅgava muniseṭṭha tvaṃ pariccattabhavopi apanītasugatiduggatibhavopi upanītabhavo lokassānītaabhivuddhiko asi bhavasi, acintyaguṇasārāya tato eva cintāvisayātikkantasāraguṇassa te tuyhaṃ namo atthūti sabbākārato bhavassa pariccattattā attani avijjamānaṃ sugatibhavaṃ lokassa detīti etaṃ ñāyāgataṃ na hotīti paṭibhāti, tathāpi ca sabbaññūnaṃ pavatti īdisāyevāti ñāyavirodho nirākato. Acintyā guṇasārā yasminti viggaho.
79.“Pariccatte”等句。圣者中最胜者，你即为此“pariccatta”的存在，即被包裹、牵引于善趣与恶趣的存在，是世间的引导者，带来增长。因具难思真实的德性，超越一切思想范畴，我向你致敬。世间万象以包裹形态显现，自己却不知，视为善趣之存，虽非理所应然，然而阐述者多宣说此义，故不可谓违背正理。从此可知“难思德性”的含义。
Āgamavirodhino yathā – · 与圣教相违者，如——
§80
80.
Nevālapati kenāpi, vacīviññattito yati;
不以言辞扰乱，止于语意清净；
Sampajānamusāvādā, phuseyyāpattidukkaṭaṃ.
正知谛理不妄语，不造生恶行。
§80
80.‘‘Neve’’tiādi. Yatīti bhikkhu kenāpi saha nevālapati na vadatyeva, tathāpi vacīviññattito copanavācāsaṅkhātena vacīviññattihetunā pavattito sampajānantassa musāvādato kāraṇā āpattidukkaṭaṃ ‘‘sampajānamusāvādassa hotī’’ti vuttadukkaṭāpatti phuseyya āpajjatīti. Ettha anālapato vacīviññattiyā kathaṃ musāvādoti abhidhammāpannavirodho natthi, aparavacanatthe tvīdiso virujjhatīti.
80.“Neve”等句。谓比库不与任何人说谎，然而因发语意识产生，通过言语作用而起，正知之者的谤语行为，是因妄语而生的恶行。由此可知正知谛理者难犯妄语。此中“不与谤语”的说法，因语意意识不同无矛盾，但用字上略有二义相违。
§80
80.‘‘Nevi’’ccādi. Yati samaṇo kenāpi kenaci saddhiṃ nevālapati no bhāsati, tathāpi vacīviññattito copanavācāsaṅkhātaviññattikāraṇā pavattanato sampajānamusāvādā sampajānantassa musābhaṇanato āpattidukkaṭaṃ dukkaṭāpattiṃ phuseyya āpajjeyyāti. Ettha anālapantassa vacīviññattito musāvādo kathaṃ sambhavatīti abhidhammāpannavirodho, ‘‘santiṃ āpattiṃ nāvikareyya, sampajānamusāvāda’ssa hotī’’ti nidānuddese niddiṭṭhavacīdvāre akiriyasamuṭṭhānā dukkaṭāpatti hotīti āgamavirodho nirākato. Musābhaṇanaṃ vinā āpatti kathaṃ bhavatīti? Yathā kāle avassamānameghato sañjātadubbhikkhaṃ ‘‘meghakataṃ dubbhikkha’’nti vattabbaṃ hoti, evaṃ kathetabbakāle akathanato sañjātā vacīdvāre akiriyasamuṭṭhānā dukkaṭāpattipi tato sañjātāti vattabbā hoti. Sampajānantassa musāvādoti ca, āpattiyeva dukkaṭanti ca vākyaṃ.
“Nevi”之类。比库修行者与任何人合说话时，不说“nevālapati”（不说），但言语意识作用由于口业意识的生起与展开，若由此而生正知妄语，藉由正知妄语的说谎行为，必然带来过失恶业和恶业果报。此处言非言语妄语者，如何生起妄语？这与论藏相违，谓“正知妄语不致过失，乃生正知妄语”之理，因故读门不动作而生恶业，是经藏所否定的。若无妄语即无过失，为何有过失？如同时节遇饥荒者以“饥荒”称呼饥荒现象是应然之举，亦应依语门不发作而致恶业故生恶业。又言“正知妄语”者，实指过失中的恶业，此语句意也。
Neyyassa yathā – · 所引导义者，如——
§81
81.
Marīcicandanālepa-lābhā sītamarīcino ;
得自熏香沉香的涂抹，凉爽的熏香；
Imā sabbāpi dhavalā, disā rocanti nibbharaṃ.
此等皆纯白，在四方照耀光辉；
§81
81.‘‘Marīcī’’tyādi. Sītamarīcino candassa marīciyo dīdhitiyo eva candanaṃ, tassa ālepo upadeho, tassa lābhena imā sabbāpi disā nibbharamatisayaṃ dhavalā setā rocantīti natthettha neyyatā marīciyā saddopāttatthāya tu.
“熏香”之类。凉爽的熏香者，是月亮之熏香与沉香乃为辅料，沉香为其涂抹物，是故借此得以纯白之光，故四方皆呈现明净耀眼之色。此处不宜当作熏香字面义解释，而为香气相关意义。
§81
81.‘‘Marīci’’ccādi. Sītamarīcino candassa marīcicandanālepalābhā marīcisaṅkhātacandanālepassa paṭilābhato imā sabbāpi disā nibbharamatisayaṃ dhavalā setā rocanti dibbantīti. Disānaṃ dhavalakāraṇassa ‘‘marīcicandanālepalābhā sītamarīcino’’ti vuttattā neyyadoso na patiṭṭhāti, candanamiva candanaṃ, marīciyoyeva candanamiti ca, tassa ālepoti ca, tassa lābhoti ca viggaho.
“熏香”之类。凉爽的熏香者，谓因月光与熏香沉香涂抹获得，熏香沉香即此沉香涂抹之总称，由此获得的纯白光辉，令四方皆明净皎洁，如天界之光辉。因四方明净之因，如实说为“熏香沉香的涂抹与凉爽熏香”，无可非议，犹如沉香为沉香之义，熏香即为熏香之义，所谓涂抹即涂抹，所谓获得即获得，皆为讲义。
Yathā vā – · 或者如——
§81
81.
Manonurañjano māra-ṅganāsiṅgāravibbhamo;
思绪悦心，魔众装饰光明；
Jinenā’samanuññāto, mārassa hadayānalo.
被胜利者所制服者，乃魔王心中之火。
§82
82.‘‘Mano’’ccādi. Manaṃ passantānamanussarantānañca cittaṃ anurañjetīti manonurañjano, māraṅganānaṃ siṅgārakato vibbhamo vilāso jinena asamanuññāto abbhupagato mārassa vasavattino hadayānalo hadayaggi jāto. Soko cettha analatthe niruppito tassa tādisatthānativattanato, kāraṇantupacārenāti. Ettha yajjapi māraṅganāparājayo na saddopāttattho, tathāpi ‘‘siṅgāravibbhamo mārassa hadayaggī’’ti vutte sāmatthiyā māraṅganāparājayo gamyate, tathāvidhassa mārasokassa māraṅganāparājayābyabhicārato. Nevedisassa neyyatā, vaṅkavuttīdisī guṇoyeva bandhassa.
第八十二节「‘心’等语」者。此处“心”乃指观想、回忆人们心念的中心，也即心的使人喜悦者。魔众所喜美的众多之观色妍丽的境界，因为未被胜者所知悉而涌现，乃是魔王所掌控的心火，即心中之火燃起。此处提及的悲伤非真无止境之苦，而因此类悲伤兼具滞碍作用，属于因缘条件的变化。即使未直接具足魔众的失败意涵，但说“魔之妍丽光辉者即魔之心火”时，因词义宽广而隐含魔众落败，也表明此魔悲伤因魔众失败而改变。此义不可混淆，不应误以为是口出歪理等恶性缚缚。
§82
82. Vattabbassa ñāyopāttattā neyyadosaparihāratthamudāharati ‘‘mano’’ccādi. Manonurañjano dassanasavanānussaraṇaṃ karontānaṃ janānaṃ cittamattani anurañjanto māraṅganāsiṅgāravibbhamo māravadhūnaṃ ratikīḷāhetubhūtakāmapatthanāsaṅkhātasiṅgārena katalīlā jinena jitapañcamārena satthunā asamanuññāto anabbhupagato asampaṭicchito mārassa vasavattino hadayānalo hadayaggi ahosīti. Analattena kappitakāriyabhūto soko māraṅganāsiṅgāravibbhamasaṅkhātakāraṇena saddhiṃ abhedakappanāya ‘‘guḷo semhaṃ, tipusaṃ jaro’’tiādīsu viya tulyādhikaraṇabhāvena vutto hoti. Ettha kiñcāpi māraṅganānaṃ parājayavācako saddo natthi, tathāpi ‘‘siṅgāravibbhamo mārassa hadayānalo’’ti vutte māraṅganāparājayaṃ vinā tādisasokuppattikāraṇassa anadhigatattā aññathānupapattilakkhaṇasāmatthiyena tāsaṃ parājayo pakāsito hotīti īdisavaṅkavuttiyā bandhaguṇattā neyyadoso nirākato hotīti. Mano anurañjetīti ca, māraṅganānaṃ siṅgāroti ca, tena kato vibbhamoti ca vākyaṃ.
第八十二节中论述应当发生之意义，全是为能知晓并断除义理上的错误示例，“心”等词即指。使心喜悦者乃观见闻思之人们心所附着之境，因魔众妍丽光辉之灿烂而引发杀害正觉者意欲而滋生妄想色欲，并借此妄想烦恼之妍丽幻境施行戏谑，但被胜者以无上力量所制伏，心火亦未被染着，未余遗留也。非真无止境的悲伤者，乃因“魔众妍丽光辉”所造成，且诸悲伤的义理合乎对缘的认识，故得与“等如重狮老人”般的类似例证共表一类现象。此中并无词汇直接说明魔众失败，但“魔众妍丽光辉之心火”所言表明，因未发生此类悲伤则不足成大魔失败之因，依此从不同角度指明失败，只是为纠正误解文理，与歪曲恶说无关。所谓“使心喜悦”及“魔众妍丽光辉”等词，正是对此句的解释。
Visesanāpekkhassa yathā – · 对于需要限定语者，如——
§83
83.
Apayātāparādhampi, ayaṃ verī janaṃ jano;
若犯过失，亦是敌人是人。
Kodhapāṭalabhūtena, bhiyyo passati cakkhunā.
以愤怒如火焰，更加用眼观看。
§83
83.‘‘Apayāte’’ccādi. Ayaṃ verī jano apayātāparādhampi jananti sambandho. Apayāto apagato aparādho yassa taṃ, kodhena pāṭalabhūtena setarattena. Iminā visesanāpekkhadoso parihaṭo.
第八十三节「‘犯过’等」者。此敌人，即犯有过失之人也。所谓犯过者，谓其具恶行罪，因愤怒如火灿然燃起。经此特殊限定，此处虽为恶责难忍，但能得消除去病患之嫌疑。
§83
83.‘‘Apayāti’’ccādi. Ayaṃ verī jano apayātāparādhampi apagatāparādhampi janaṃ kodhapāṭalabhūtena kodhena bhūtasetalohitavaṇṇayuttena cakkhunā bhiyyo yebhuyyena passatīti. ‘‘Passatī’’ti vacanassa vijjamānattepi ‘‘cakkhunā’’ti visesyavacanaṃ ‘‘kodhapāṭalabhūtenā’’ti visesanassa labbhamānattā sātthakaṃ hotīti visesanāpekkhadoso nirākatoti. Apayāto apagato aparādho asmāti ca, kodhena pāṭalabhūtanti ca viggaho.
第八十三节：“Apayāti”等。此处所说的“敌人”，指的是那些已经远离危险之罪和未远离危险之罪的人，他们对人如有怒火之刺般，因心中怨愤所染红色的怒目，以非常锐利的眼神观察着众生。“Passatī”这词中蕴含有“cakkhunā”之特殊意涵，表示“以眼睛看”的特别说明；又“kodhapāṭalabhūtena”指因怒火如刺一般生起的状态，故此处“视”字尤为适切，说明这种怒目之视与一般之视不同，属于依特殊意者的忿怒反应。所谓“Apayāto apagato aparādho”，是说既有远离危险又未远离危险之过失，而“kodhena pāṭalabhūtanti”专指因愤怒形成的刺状样。此中“viggaho”为释义之词。
Hīnatthassa yathā – · 对于意义不足者，如——
§84
84.
Appakānampi pāpānaṃ,
即便是很轻微的不善行为，
Pabhāvaṃ nāsaye budho;
智者也不会斥毁其光辉；
Api nippabhatānīta-
即便它被尘埃遮蔽，
Khajjoto hoti bhāṇumā.
也如同太阳带来光辉一样，
§84
84.‘‘Appakāna’’miccādi. Budho paṇḍitaposo appakānaṃ pāpānampi kimutamadhikānaṃ pabhāvaṃ ānubhāvaṃ nāsaye appavattiṃ pāpeyya. Taṃ atthantaranyāsena sādheti. Bhāṇumā sūriyo nippabhataṃ ānīto khajjoto yena tathāvidho api hoti. ‘‘Mandappabho aya’’nti jotiriṅgaṇampi nopekkhati cakkavāḷakuharānucaritamahānubhāvopīti. Ettha apītyādinā vacobhaṅgiyā hīnatthadoso parihaṭo.
第八十四节：“Appakāna”误解等。智者、贤人绝不会斥毁微小且无助的不善行为，何况是那些更大的不善行为的光辉和功德呢？此语意上取中道的说法。正如早晨的太阳即使带有被尘埃污染的光辉，仍然是光明的，日光洒落在尘土之上也照耀万物，以此为喻，意在说明光明虽有蒙蔽犹存其功德，不可因小过失全盘否定。此“Mandappabho aya”意思是，这里的“光辉”并非单纯指明亮，而含有追随日轮运行、广泛而深远的宏大光辉之意。此处对“Api”等词的释义呈现轻微的贬义，责备使用该词者。
§84
84.‘‘Appakāni’’ccādi. Budho paññavā appakānampi atimandānampi pāpānaṃ akusalānaṃ pabhāvaṃ vipākadānasāmatthiyasaṅkhātānubhāvaṃ nāsaye ahosikammatāpādanena nāseyya, bahūnaṃ pāpānaṃ vattabbameva natthi. Tamatthamatthantaranyāsālaṅkārena samattheti apiccādi. Bhāṇumā sūriyo nippabhatānītakhajjoto api nippabhatamāpāditajotiriṅgaṇehi samannāgatopi hotīti. Hīnapabhāvo hoti khajjopanake pahāya attano ālokaṃ karonto na hotīti adhippāyo. Ettha api nippabhaticcādivacanavilāsavasena hīnapakkhaṃ gahetvāpi sūriyaudārattasseva positattā ‘‘nippabhatānītakhajjoto’’ti visesanapadaṃ hīnatthadosaṃ na nissayati. Natthi pabhā yesanti ca, tesaṃ bhāvoti ca, taṃ ānītā khajjotā yeneti ca viggaho.
关于“‘‘Appakāni’’等语。贤者、智慧人对于轻微的过失以及极其迟钝者，不会消灭那些恶行的不善本质、造成恶果的因以及这些因的经果所形成的经验印迹。若用不合适的行为去断除这些，是不可能的。多数恶行皆应当被遗弃，不存在不必戒除的恶行。这里所说“妄执内在关系的表相”为“适当”等义。譬如说，日光即使不可避免地被遮蔽，失去光辉，依然因为具有被遮蔽前的光辉特征而存在。光辉减少，是由于被遮蔽物的覆盖，而非自身光芒消失，这称为“端正力量”。这里即使用词如“被遮蔽的光辉”来形容光辉的减弱，也仅是赞扬太阳的伟大，并非含有贬义或负面缺陷的意思。所谓“不存在光辉”的说法，实则是言辞用法，不是其本质的消失，故有用“被遮蔽的光辉者”之修辞方式。
Anatthassa yathā – · 对于无意义者，如——
§85
85.
Na pādapūraṇatthāya, padaṃ yojeyya katthaci;
这里说“不能用以填满足足”，指不能在某处为填满足底而连接一足字。
Yathā vande munindassa, pādapaṅkeruhaṃ varaṃ.
如同我顶礼尊贵的圣人时，足底泥污我愿意担。
§85
85.‘‘Na pāde’’ccādi. Ettha vandeiccādo heṭṭhā viya pādapūraṇassa kassaci abhāvena anatthābhāvo.
“85.“‘‘Na pāde’’”等语。这里“顶礼”等说法是指在以下情况下，因缺少填满足底的条件，某人无益而不能受礼。
§85
85.‘‘Na pādi’’ccādi. Pādapūraṇatthāya gāthāpādānaṃ pūraṇasaṅkhātapayojanatthāya padaṃ nāmādikaṃ katthaci na yojeyya viññūti, yathā niratthakapadāyojane udāharaṇamevaṃ ‘‘munindassa varaṃ pādapaṅkeruhaṃ vande’’ti. Heṭṭhā duṭṭhodāharaṇe viya pādapūraṇatthaṃ kassaci padassa ayojitattā sātthakapadehi niratthakadoso nirākatoti. Mudunimmalasobhādisādhāraṇaguṇayogato paṅkeruhasadisaṃ upacārato paṅkeruhaṃ nāma. Pādameva paṅkeruhanti viggaho. visesanavisesyapadadosaparihāro.
“85.“‘Na pādi’”等语。这里为了填满韵脚的需要，为使韵句完整，有时会人为增添词尾或词形变化，但这不影响词义。譬如“尊贵的圣人，足底泥污我顶礼”等，是为了韵律的需要而加添词尾。像这样因韵律不完备而人为加字，不影响词义的正确性。由于等同于常用词汇“泥污”“足底等”，因此取“足底泥污者”为词义说明。此处专门澄清词义，消除因韵律变化而产生的词义误解。
§86
86.
Bhayakodhapasaṃsādi-
关于恐怖与怒气的论述，节选如下——
Viseso tādiso yadi;
『特异』者，是此类之一种。
Vattuṃ kāmīyate doso,
言说欲望者，谓心中之恨。
Na tatthe’katthatākato.
此中非同义、不同理。
§86
86.‘‘Bhaye’’ccādi. Bhayañca cittutrāso kodho ca doso pasaṃsā ca thuti, tā ādi yassa turitādino so tādiso viseso yadi vattuṃ kāmīyate icchīyate, tattha tasmiṃ bhayādivisese visaye ekatthatāya ekatthabhāvena kato doso natthi.
第八十六。在『恐怖』等中。恐怖及心之恐惧、恼怒即恨、赞叹及非议，此等诸类之起始者，若有此类特异之法欲现说，则于恐怖等的特别事相及腔调内，不作同义化。心所之恨于此非为统一义。
§86
86. Idāni vākyadosaparihāratthamārabhati ‘‘bhayakodhe’’ccādi. Bhayakodhapasaṃsādi cittutrāsapaṭighathutiādīhi samannāgato tādiso viseso vattuṃ yadi kāmīyate ce viññūhi icchīyate, tattha bhayakodhādike visese ekatthatākato ekatthabhāvena kato doso vākyadoso na bhavati. Bhayādivisese vattumicchite pubbuccāritapadassa punuccāraṇe ekatthadoso na hotīti adhippāyo. Bhayañca kodho ca pasaṃsā cāti ca, tā ādi yassa turitakotūhalaaccharāhāsasokapasādasaṅkhātassa atthavisesasseti ca viggaho. Tagguṇasaṃviññāṇaaññapadatthasamāsattā bhayādīsu kathitamapi gahetvā punappunaṃ kathanamavirodhaṃ. Eko attho yesaṃ padādīnaṃ te ekatthā, tesaṃ bhāvo ekatthatā, tāya katoti viggaho.
第八十六。今述言语之恨欲废除义，从『恐怖恼怒』等说起。此恐怖、恼怒、赞叹诸心所，含有惊怖、触怒、抵触、非议等。若此类特异之法欲为聪明者所称欲时，则恐怖恼怒诸特别类不得成统一义、同词化之说。若分说恐怖等的不同欲言前后重复，亦无同义言语之成立。恐怖、恼怒、赞叹等，谓足以激发急速好奇、戏谑、忧愁、乐喜等诸相及特别事义。通过品德正识等释义，反复述说恐怖诸事无冲突。一意是此类词义存在，故称『同义说』。
Yathā – · 如——
§87
87.
Sappo sappo ayaṃ handa, nivattatu bhavaṃ tato;
此处复言：要止息者，此乃命令汝还返本处。
Yadi jīvitukāmo’si, kathaṃ tamupasappasi.
如果你渴望生存，怎样才能远离它呢？
§87
87.‘‘Yathe’’tyudāharati ‘‘sappo’’iccādi. ‘‘Ayaṃ sappo sappo’’ti bhayenāmeḍitaṃ handāti khede tato tamhā ṭhānā, sappato vā bhavaṃ bhavanto nivattatu gatamaggābhimukho āvattatu. Taṃ ṭhānaṃ, sappaṃ vā. Natthettha ekatthatādoso bhayenāmeḍitappayogato.
此句以“Yathe”为例，解说“sappo”等词。所谓“sappo sappo”是因恐惧所涵盖的痛苦，故在此之处应离开，那地方是“sappa”所在。若是活着者，当回转远离，走向已去的道。这处所即是“sappa”。这里没有“一致之恶”是因恐惧所包含的用法。
§87
87.‘‘Sappo’’ccādi. Handa naṭṭho vata, ayaṃ sappo sappo bhavaṃ tato ṭhānato, sappato vā nivattatu āvattatu yadi jīvitukāmo asi, taṃ ṭhānaṃ, sappaṃ vā kathamupasappasi kathamupagacchasīti. Bhaye āmeḍitavacanattā ekatthatādoso natthi, jīvitukāmosīti ettha bindulopo.
此处“sappo”等语，确实不存在，一旦存在生存欲望，则会问“如何远离此处，何以能到达？”因恐惧所包含的言语，不存在一致之恶，有生存欲望者此处即作结。
Padadosaparihāravaṇṇanā niṭṭhitā. · 词语过失之避免的解说已毕。
Vākyadosaparihāravaṇṇanā句子过失之避免的解说
Bhaggarītino yathā – · 如破戒者所说——
§88
88.
Yo koci rūpātisayo,
一切因过多形色所起，
Kanti kāpi manoharā;
任其华美亦然，
Vilāsātisayo kopi,
任其光采夺目亦然，
Aho buddhamahodayo.
阿呵，佛陀大起。
§88
88.‘‘Yo’’iccādi. Rūpassa anubyañjanehi anubyañjitabāttiṃsavarapurisalakkhaṇopasobhitassa byāmappabhāketumālāvirājitassa atisayo ādhikkaṃ vācāgocarabhāvātikkamena avacanīyattā yo kociyeva. Mano anekalokassa cittaṃ haratīti manoharā cittamavaharantī kanti sobhā kāpi avacanapathā kāpiyeva. Vilāsassa gatyādino atisayo vacanapathātikkanto kopiyeva, tasmā buddhassa mahanto udayo abhivuḍḍhi aho abbhutoti. Ettha kiṃsaddenāraddhā rīti na katthaci bhaggā.
此中“谁”等。色之相续，是依色相而后续之，三十二相之人具足端庄，其身披缁色灯花辉映，尤为过于他人者，因言语所摄受之境而越于言语之外，不可说者。意谓能夺众生心念，令众生心随之转移，其形端正华美，亦能在语言道理中起妙用。欢悦之态之行状极盛，此亦因超越言语道理故，令人忿怒。因此谓佛陀之伟大兴起，增长广大奇异。此处不拘细节用词，未曾详考，不具可弃。
§88
88.‘‘Yo koci’’ccādi. Rūpātisayo suppahiṭṭhitapādatādidvattiṃsapurisalakkhaṇehi sobhitassa cittaṅgulitādiasītianubyañjanehi alaṅkatassa byāmappabhāketumālāhi ujjalassa rūpakāyassa ādhikyaṃ yo kociyeva manogocarabhāvaṃ vinā vacanavisayātikkantattā yo kociyeva. Manoharā lokassa cittaṃ harantī kanti sobhā kāpiyeva vacīvisayātikkantattā kāpiyeva. Vilāsātisayo visayabhūtapiyabhāvasaṅkhātassa gamanādivilāsassa ādhikyampi kopiyeva vuttakāraṇenevakopiyeva. Tato buddhamahodayo buddhassa mahābhivuddhisaṅkhāto udayo aho acchariyoti. Ettha sabbanāmikena kiṃ saddena vattumāraddhakkamo na katthaci bhinnoti bhaggarītidoso natthīti.
此中“谁”等。色极为华美，足部等三十二相处完备庄严，其心指状等细微相续装饰，似披缁色灯花之饰物，令其色身光明超越常状。亦如前者，言语所涉及之外，超越语言，以意念通达而表现心境。形相悦人，能夺众生心念，形象及言辞均具妙用。欢愉极盛，且具事物之欢悦本性，其行为动作之欢悦胜过常态，致使作者激愤而发怒。佛陀大起，即谓佛陀伟大增长的显现，极为奇异。此处以整体名目述之，不须细词，未有断裂，是谓过失悉无。
§89
89.
Abyāmohakaraṃ bandhaṃ, abyākiṇṇaṃ manoharaṃ;
不染愚昧缚，纯净无瑕美，
Adūrapadavinyāsaṃ, pasaṃsanti kavissarā.
无远步安排，诗王所赞叹。
§89
89.‘‘Abyāmoha’’iccādi. Natthi dūramesanti adūrāni, tāniyeva padāni, tesaṃ vinyāso yāthāvato ṭhapanaṃ yassa taṃ. Tatoyeva abyākiṇṇo asammisso ca. So abyākiṇṇatāya eva manoharo cāti abyākiṇṇaṃ manoharaṃ. Teneva ‘‘ayamettha attho ayaṃ vā’’ti evaṃ byāmohaṃ na karotīti abyāmohakaro, taṃ. Pasādālaṅkārālaṅkitaṃ bandhaṃ. Kavīnaṃ issarā padhānā. Ye kaniṭṭhaṅguligaṇanāniṭṭhā, te pasaṃsanti thuvanti tādisabandhaguṇassātisayapasaṃsārahabhāvena.
此中“无愚昧”等。无所谓远处之步，皆为近处之步，步行安排悉皆妥当，谓此意。且其纯净无瑕，无失诚实。如是纯净无瑕而美——即无瑕而美。乃谓『此处意义，此或何义』，如此则无愚昧震慑，因而无愚昧者。此为缁色光华装饰之缰绳，为诗人君王所赞，谓最细小的指节数目完备者，以此为最，表现此绳之极致称扬。
§89
89.‘‘Abyāmohe’’ccādi. Adūrapadavinyāsaṃ nāmādipadānaṃ vohārakāle adūrasambandho yathā siyā, tathā paṭipāṭiyā padaṭṭhapanena samannāgataṃ abyākiṇṇaṃ, tatoyeva aññasambandhīpadehi asammissaṃ manoharaṃ, tatoyeva viññūnaṃ cittamārādhentaṃ abyāmohakaraṃ ‘‘imassattho imassattho eso eso vā’’ti saṃsayamanuppādentaṃ bandhaṃ pasādālaṅkārasaṃyuttaṃ bandhanaṃ kavissarā kavīnaṃ padhānā paṇḍibhajanā, kaniṭṭhaṅguliyā gaṇitabbā aggakavinoti adhippāyo. Pasaṃsanti thomenti. Byāmohaṃ na karotīti abyāmohakaro. Vi ākiṇṇo byākiṇṇo, na byākiṇṇo abyākiṇṇo. Natthi dūraṃ yesaṃ, tāniyeva padāni, tesaṃ vinyāso ṭhapanaṃ yassa bandhassāti viggaho.
89.「非迷惑」等起。因名称与词位的排列不远，及其用语时也是不远相连，因此依次排列词位，持有具足且无漏的含义，正如其他相关词汇不可相混杂，如此令诸识者欢喜、降伏心意的非迷惑之法。其义者乃在此，或谓此，故致生疑惑之缚，亦为令安稳庄严的束缚，与诗人、诗家们所称颂、歌咏并重。最细微处须细细计量，此为最高诗人、诗家之意味所在。赞许则曰称美，否定则曰不作迷惑，故称为非迷惑者。已漏即为漏，非漏则为无漏。无远之词，皆是此处无远之词，其排列及定位，即是束缚之根本详解。
Yathā – · 如——
§90
90.
Nīluppalābhaṃ nayanaṃ,
蓝莲花形眸，
Bandhukaruciro’dharo;
束缚的芬芳，
Nāsā hemaṅkuso tena,
鼻端如黄金钩，
Jinoyaṃ piyadassano.
正是那可爱的胜者。
§90
90.‘‘Yathe’’tyudāharati ‘‘nīluppalābha’’miccādi. Yassa jinassa nayanaṃ nettaṃ nīluppalābhaṃ indīvaradvayanibhaṃ, adharo adharoṭṭho bandhukamiva bandhukakusumamiva ruciro kanto, nāsā nāsikā sayaṃ hemaṅkuso suvaṇṇaṅkusoyeva, tena kāraṇena ayaṃ jino piyaṃ madhuraṃ dassanamassāti piyadassano. Īdiso na byākiṇṇadoso, abyākiṇṇo pasādoyevāti.
90.「如其」示例云：「蓝莲花形眸」等。谓胜者之眼即蓝莲花，似两朵蓝莲花，光彩熠熠。其芬芳如束缚草，亦如束缚之花般鲜艳秀美。其鼻如同黄金钩、黄金钩饰般耀眼。因此，此胜者被称为亲爱的、甘美可爱之见者，即可爱的胜者。此处并无漏失或错误，是未被玷污的安稳之相。
§90
90. Idāni byākiṇṇadosaparihāraṃ pariharati ‘‘nīluppali’’ccādinā. Nayanaṃ yassa nettayugaḷaṃ nīluppalābhaṃ nīluppaladalasadisaṃ, adharo adharoṭṭho bandhukaruciro bandhukapupphamiva manuñño, nāsā nāsikā hemaṅkuso suvaṇṇaṅkusoyeva, tena kāraṇena ayaṃ jino piyadassano manuññadassano hotīti. Ettha pasādālaṅkārena yuttattā na byākiṇṇadoso. Ābhāsaddo nibhāsaddo viya ivattho. No ce, pabhāpariyāyo vā hoti. Bandhukamiva ruciroti ca, piyaṃ dassanaṃ yasseti ca viggaho. Iha dassanassa kattubhūtasādhujanasambandhattepi visayatteneva jinasambandho hotīti aññapadatthena tathāgato gahitoti.
第九十条。此处论述净除污痕方式，以“蓝莲”等为例。其眼目乃二目，色如蓝莲花的清净色彩，形状如莲花瓣般整齐；上唇柔软，犹如带状花瓣，貌美如花，鼻子及鼻孔状如金钩或金钩饰物般光华照人。由此因缘，此尊圣者，即世尊果德玛，因眼目如此而被称为“柔美眼”、“明眼”。此地以庄严华饰配合，不生污秽之义，显示净清无染，犹如光明浮现、明亮照耀般。若非如此，则不称为光明显现。莲花之美味也被用以比喻，果德玛之为人喜爱的相貌与心怀。此处以『显现具备杀害恶业根本之特质，故与善知识相应，依其对象，故与世尊相关』，以另一表达即谓如来已被通晓受持。
§91
91.
Samatikkantagāmmatta-kantavācābhisaṅkhataṃ;
「超越连绵缠缚与口舌结合」的说法。
Bandhanaṃ rasahetuttā, gāmmattaṃ ativattati.
缘于感官之缚，感官之满足超越常限。
§91
91.‘‘Samatikkanti’’ccādi. Sammā atikkantaṃ niggataṃ. Gāmmassa bhāvo gāmmattaṃ. Yāsaṃ kantānaṃ madhurānaṃ vācānaṃ tāhi abhisaṅkhataṃ racitaṃ bandhanaṃ rasassa mādhuriyassa hetuttā kāraṇabhāvena gāmmattaṃ yathāvuttaṃ ativattati atikkamati.
第九十一条。说「超越连绵」等，即正真正当地超越缠缚之义。此中「缠缚」是指心态连串如村落群集般的状态。由众多甜美语句所编织成的缠绕，其根本因是语句中甜美之味，故其长度（村落数目）超越常限，称为超越。
§91
91.‘‘Samati’’ccādi. Samatikkantagāmmattakantavācābhisaṅkhataṃ visesato atikkantagāmmabhāvāhi kantavācāhi racitaṃ bandhanaṃ muttakādibandhanaṃ rasahetuttā paṇḍitānaṃ pītirasassa kāraṇattā yathāvuttagāmmadosaṃ ativattati atikkamma pavattatīti. Sammā atikkantaṃ gāmmattaṃ yāsaṃ, tāhiyeva kantavācāhi abhisaṅkhatanti ca, rasassa hetu, tassa bhāvoti ca viggaho.
第九十一条。说「合一」等，是指超越感官群体的结合与结合者之言语，构成的结合体，尤其含义是指由味觉之缘引起的结合。此乃智者以甘美饮味为原因，完整准确地解释超越缠绕的烦恼之意，谓其果与超越纷扰现象密切相连。正确说超越者，谓感官缠绕与甜美言语兼具，缘味而结者。
Yathā – · 如——
§92
92.
Dunoti kāmacaṇḍālo,
欲界迷乱之意头造成的动摇，谓“动摇者，起于欲念之扰乱。”
So maṃ sadaya niddayo;
所以他以怜悯之心对我像怜悯病弱者一般，
Īdisaṃ byasanāpannaṃ,
即便遭受困苦折磨，
Sukhīpi kimupekkhase.
我又怎能因此而漠然不顾。
§92
92.‘‘Yathe’’tyudāharati. Kāmāturā kāci vanitā attano piyaṃ patiṃ viravati ‘‘dunoti’’ccādinā. Dayāya saha pavattīti sadayaiti anunayavasena piyassa āmantanaṃ, sānunayāmantanañhi tatonuggahābhikaṅkhāyamaccantamucitaṃ, so kāmo kandappo eva caṇḍālo akaṇḍo vā asayhopatāpāvahattā. Kāme caṇḍālattāropanañca ucitameva yatonena kayiramānamasahanamupatāpamasahamānā taṃ paribhavantaṃ vippalapati, niddayo nikkaruṇo, idamapi ucitamupatāpe nikkaruṇānaṃ tādisī gatīti. Maṃ dunoti adhikamupatāpeti niddayattā, na bhavantaṃ, teneva bhavaṃ sukhī. Iminā aññāsattataṃ tassa dīpeti. Yadi nāññāsattosi, nāhamekākinī bhavāmi. Asahāyānañhi paṭisattavo honti. Ekākittāyevāhamappaṭisaraṇattānena dusāmīti tava kāmaṃ tvaṃ sukhī hosi. Sanāthānaṃ tādisī vuttīti evaṃ sukhīpi tvaṃ īdisaṃ byasanamāpannaṃ kiṃ kasmā upekkhaseti. Evamayaṃ vaṅkavuttiyā attano, taṃ visayamanubhavantassa ca vimukhattaṃ nidassetītīdisaṃ na gāmmaṃ.
第九十二品“犹如”句举例说：慕欲之人，某女因厌弃自己心爱的丈夫，用『弃绝』等言辞相责。因同情于是发生，谓之怜悯。用带有劝诫意味的恳切召唤，虽为暗示性召唤，亦恰当不失。此欲望近似婴儿啼哭或无赖流氓，极端无情、无礼、心怀怨恨。对欲望如无赖般恣意施加责难，粗暴不堪的抵御，恰当的努力忍受无礼对待却不能容忍，恰当的怜悯伤感，皆表现出此等本性。言“他弃我”实则苦恼更甚于我；非他而是你，因此你当快乐。如此可使他心思转变。若无此转变，我不会独自困居。确实存有无助之人。就孤独而言，我因无依无靠而反抗恶劣，这便是你所欲，我也将因此获安乐。因彼此扶佑，故如此说“犹如”，即便你快乐，实则受困此苦难，何以能漠视？因此我示此不正之行，令其远离境界和目标。此即“不乡”，弃绝之意。
§92
92. Gāmmadosaparihāre lakkhiyaṃ dasseti ‘‘dunoti’’ccādi. Kāmataṇhābhibhūtā aṅganā attano vallabhaṃ nissāya evaṃ vilapati ‘‘sadaya he kāruṇika so kāmacaṇḍālo so anaṅganīco niddayo nikkāruṇiko maṃ dunoti pīḷeti, sukhīpi mama viya anāthabhāvābhāvato sukhitopi tvaṃ īdisaṃ byasanāpannaṃ evaṃ kāmacaṇḍālena akāruṇena kataasayhasantāpasaṅkhātabyasanamanuppattaṃ maṃ kimupekkhase kasmā udāsīnosī’’ti. Attano dukkhāturattā dukkhadūrīkaraṇaṃ kāruṇikānaṃyeva visayanti ‘‘sadaye’’ti anunayavasena āmantanucitaṃ attano dukkhāturataṃ posetuṃ pīḷākārake kāme caṇḍālattāropanañca niddayattakathanañca ucitameva attani upekkhakattā. Sukhīpīti iminā tassa paravisayāsattatāya aticāraṃ abbhupagameti. Evaṃ vaṅkavuttiyā attano vallabhe sānurāgattañca attani tassa tadabhāvattañca dassetīti. ‘‘Kaññe kāmayamānaṃ maṃ, na kāmayasi kiṃnvida’’nti ettha viya iha gāmmadoso natthīti gāmmadosaparihāramidaṃ. Kāmoyeva caṇḍālo kāmacaṇḍālo, saha dayāya yo vattatīti ca, natthi dayā asseti ca, sukhamassa atthīti ca viggaho. Apisaddo akkhame.
第九十二品断恶除秽处显现“弃绝”等语。渴爱压伏之人依赖自己所爱的，故如此哀号：“怜悯呵，慈悲呵，这欲念如无赖，凶恶而不能容忍，令人伤痛，弃我，使我苦恼；而你即使快乐，如孤儿般无助，我却痛苦，何以沉默无感？”其因自身苦痛，故慨叹以舒解苦痛，慈悲之心哀伤欲望无赖的残暴行为，此怜悯含劝导色彩之召唤，亦是对自身困苦的尽力安慰和挣扎。因无赖之欲望残酷不仁的话语和指责，正当而适合保护自身维持不被伤害的无动于衷态度。言“快乐”者，此语超越彼方流露的嫉妒之意。此种曲解自己对所爱的执着和缺失，显示自己扭曲无情。对他人言“欲要我，非是你想要”之处，即显当地非恶口，属断恶除秽处。此为断除嗔恨恶口。欲是无赖，是恶欲，但仍怀怜悯之心，二者共存。若无此怜悯，安乐即无益处。此即断恶所归处。
§93
93.
Yatihīnaparihāro, na pune’dāni nīyate;
弃恶之地已坚固巩固，不再作他用途；
Yato na savanubbegaṃ, heṭṭhā yetaṃ vicāritaṃ.
因为没有听闻的烦恼，以下对此进行解释。
§93
93.‘‘Yati’’ccādi. Vicāritanti ‘‘taṃ name sirasā cāmī-karavaṇṇaṃ tathāgata’’ntiādinā heṭṭhā pakāsitanti attho.
93.“Yati”等词。所谓“思虑”者，指的是‘如来以其头部作为拈钵的基座’等，下文将予以说明，这乃其含义。
§93
93.‘‘Yatihīni’’ccādi. Yato yasmā savanubbegaṃ ‘‘dosānamuddesakkamena dosaparihārakkamo na vutto’’ti evaṃ viññūnamuppajjamānaṃ imassa ganthassa savanāsahanaṃ natthi, tato yatihīnaparihāro yatihīnadosassa pariharaṇavasena pavattamudāharaṇaṃ idāni puna na nīyate nāharīyateti. Iminādhigatamādo vuttatthameva samattheti. Heṭṭhā yetaṃ vicāritanti evaṃ yatihīnadosapariharaṇaṃ heṭṭhā anantaraparicchede vicāritaṃ ‘‘taṃ name sirasā cāmī-karavaṇṇaṃ tathāgata’’ntiādinā pakāsitanti. Ādo yatihīnadosapātubhāveyeva parihārakkamassāpi dassitattā ihādassanepi ganthassa ūnatā natthīti adhippāyo. Yati hīnā ettheti ca, tassa parihāroti ca, savane ubbeganti ca viggaho.
93.“Yatihīni”等词。因为如智者所知，没有说过“烦恼之起现象为烦恼的消除方法”这一点，故本论集中未收录劝解听闻的教学，由此不再推行“无努力者”的劝解法；现今亦不妥当。由此得出“放逸烦恼应当依止消除”的正理。下文所谓“以下对此进行解释”即是指对无努力放逸烦恼的劝解方法根据“如来以其头部作为拈钵的基座”等语进一步说明。这里所说的“烦恼”指的是“无努力烦恼”的消除。因为对“无努力烦恼”消除法乃是连环切割的劝解法，在本论集呈现出明显不足，故此提出警告。此中“Yati hīnā”者即“放逸者”，所谓“其消除法”，即“听闻的烦恼”之“起厌倦”，即“烦恼的消除冲动”之阐释。
Kamaccutassa yathā – · 如业尽者所说——
§94
94.
Udāracarito’si tvaṃ, tenevā’rādhanā tvayi;
你具有高贵的品行，故此乃对你表示恭敬；
Desaṃ vā dehi gāmaṃ vā, khettaṃ vā mama sobhanaṃ.
可以将田地、乡村或土地赠与你，因为它是属于我的美物。
§94
94.‘‘Udāra’’iccādi. Udāraṃ udārattaṃ cāgātisayasambandhato caritaṃ atiguṇapavatti yassāti viggaho. Ettha ucitattā desādīnaṃ yācanakkamassa kamaccutassa parihāroyaṃ.
94.“Udāra”等词。所谓“Udāra”者，指的是因与布施者等关系密切而弘扬高尚品德的行为，这是本词的释义。这里恰当地指对方对地方等的请求的否肯与阻止。
§94
94.‘‘Udāri’’ccādi. Tvaṃ puññavanta udāracaritosi cāgātisayayogato visāradapavattiyuttosi, teneva tena kāraṇeneva ārādhanā mama yācanā tvayi hoti. Desaṃ vājanapadaṃ vā, no ce, gāmaṃ vā saṃvasathaṃ vā, no ce, sobhanaṃ khettaṃ vā kedāraṃ vā mama dehīti anupubbaṃ hīnapadatthayācanā dāyakassa dānassāpi yācakassa icchitatthapaṭilābhassāpi anurūpattā kamaccutadosamapaneti. Udāraṃ caritaṃ assāti viggaho.
「优达利」等文义。汝为有福德者，行止宽大，善于布施及安睡，通达娴熟各般法门，正因如此，我方才向汝请教。无论是处所、族乡、村庄、住所，抑或是美丽田地、依处，皆是我之身体。由此渐次减少低下贪念之请需，亦令施者布施，乞者得所欲，以此相应，除去伤害劣行。言彼行止宽大，实为释义。
Ativuttassa yathā – · 如过说者所说——
§95
95.
Munindacandasambhūta-
「穆尼陀众月生」，
Yasorāsimarīcinaṃ;
如王光辐射黑胡椒，
Sakalopya’yamākāso,
遍满诸处如虚空，
Nā’vakāso vijambhane.
无处非然，
§95
95.‘‘Muninda’’iccādi. Munindoyeva cando, tato sambhūtā pātubhūtā, yasorāsī eva marīciyo, tāsaṃ. Ayaṃ sakalo ākāsopi gaganameva, na tasseko padeso. Vijambhane byāpane nāvakāso tādisattā tāsaṃ marīcinanti nātivuttaṃ.
故不浪费于扩展。
§95
95.‘‘Munindi’’ccādi. Munindacandasambhūtayasorāsimarīcinaṃ munindasaṅkhātacandato pātubhūtānaṃ kittisamūhasaṅkhātakiraṇānaṃ vijambhane byāpane ayaṃ sakalopi ākāso nāvakāso na okāso hotīti. Hetuphalādiekekakāraṇenāpi appameyyānaṃ sabbaññuguṇānaṃ pavattiyā appameyyasāmaññabhūtākāsassa niravakāsassa iva kathanamucitanti ativuttadoso iha na bhavati. Cando iva cando, munindo eva cando, tato sambhūtānaṃyeva yasānaṃ rāsī ca tā marīciyo cāti viggaho.
「穆尼迪」等语：穆尼迪、月亮等名称，皆出于穆尼迪及月亮。由于月亮辉映、照耀、牵引众多星辰如尘沙般散布的光线，所谓穆尼迪名月相声称为星群光线或光束，此仅此一切空无所成，不是新空也非普通空。基于因缘果报之一因，称此空具无量无边诸多妙德而恒起，犹如无边无际亏缺无所缺失之空，故此表述切合恰当，并非言过其实。月亮即月亮，穆尼迪即穆尼迪，以上名称乃众星中光辉与光束之合集，称为星群或光束。
§96
96.
Vākyaṃ byāpannacittānaṃ, apetatthaṃ aninditaṃ;
此为心被扩散之语句，不合题意，不应受非议。
Tenu’mmattādikānaṃ taṃ, vacanā’ññatra dussati.
故此，愚痴无明等人对该语句，仅能见其文字存在，难以参悟句义。
§96
96.‘‘Vākya’’miccādi. Byāpannaṃ naṭṭhaṃ ayathāpavattaṃ cittaṃ yesaṃ, tesaṃ. Vākyaṃ vākyalakkhaṇopetaṃ. Apeto apagato suñño attho abhidheyyaṃ saṃvohārikaṃ yassa, taṃ. Aninditaṃ ahīḷitaṃ. Tena yathāvuttena kāraṇena. Taṃ vākyaṃ ummatto dhātukkhobhādinā khittacitto, so ādi yesaṃ bālādīnaṃ tesaṃ vacanā asaṅgatāya vācāya aññatra aññasmiṃ abyāpannacittavisaye dussati duṭṭhaṃ jāyate, ummattādīnaṃyeva tathāvidhāya vācāya ucitattāti.
「句」误释：谓心被扩散扰乱无法平静者之言语，所谓的句子即句子符号。对无益、虚假、空无义理、假借而生之俗谚，应视为非受责恶的言语。因某因故，愚痴妄执等人错解句意，此等言语在愚昧者等心中随其妄想各自产生紊乱，犹如愚痴等人的话语行为，不合道理，故所谓的句之适当性不可取信。
§96
96.‘‘Vākya’’miccādi. Byāpannacittānaṃ viruddhabhāvamāpannacittānaṃ vākyaṃ syādyantatyādyantapadasamudāyarūpaṃ vākyaṃ apetatthaṃ apagatasamudāyatthaṃ aninditaṃ viññūhi garahitaṃ na hoti, tena kāraṇena ummattādikānaṃ ummattavedanaṭṭādīnaṃ vacanāññatra vacanaṃ vinā anummattādivacane taṃ samudāyatthasambandharahitaṃ vacanaṃ dussati dosaduṭṭhaṃ hoti. Byāpannaṃ cittaṃ yesanti ca, apeto attho assāti ca, ummatto ādi yesanti ca viggaho.
「句」误释：心被扩散扰乱、违缘者之言语可成句，或为句末、句首词聚合体构成句子，若无题意与义理，且无过失者不为智者所嫌恶。因愚痴等谓词组包含苦痛及烦恼等义，无句义妨害故，仅以言语无义组成语句者，必致错乱与恶果。若心被扩散扰乱者胜过此，无益义为虚假者，愚痴者等之解说释义如前文所述。
Yathā – · 如——
§97
97.
Samuddo pīyate so’ya-maha’majja jarāturo;
大海在咆哮，今日我如病痛交加之人。
Ime gajjanti jīmūtā, sakkasse’rāvaṇo piyo.
这些雷声轰鸣，云层密布，萨咖的耳朵为此欢喜。
§97
97.‘‘Yathe’’tyudāharati ‘‘samuddo’’iccādi. Na hettha ‘‘samuddo pīyate’’iccādino padasamudāyassa koci eko attho gayhati, yo so bandhattho siyā. Avayavatthā eva tu ayosalākākappāpaṭibhantīti īdisamapetatthamaninditaṃ viññeyyaṃ byāpannacittānaṃ.
第九十七条，说明“像那样”的比方，举“海洋”等例子。在这里，没有一个词语群中包含能作为连接意义的成分来解释“喜爱海洋”等句子的单独意义。反而，应理解不仅整体，而且各组成部分都并非基于断开的连接，而是因缘和合而成，乃是心意散乱者的妄说，如此解释方得体。
§97
97.‘‘Samuddo’’ccādi. So ayaṃ samuddo pīyate yena kenaci pīyate, ahaṃ ajja jarāturo jararogābhibhūto, ime jīmūtā meghā gajjanti thanayanti. Sakkassa erāvaṇo piyoti. Idaṃ ninditāninditānaṃ dvinnamudāharaṇaṃ. Idaṃ vākyaṃ avayavatthamantarena samudāyato gamyamānatthassābhāvā apetatthaṃ nāma hoti. Īdisaṃ vākyaṃ ummattakādīhi vuttamappītikaraṃ na hoti, aññehi vuttaṃ pana kaṇṇe ayosalākā viya appītikaraṃ. Jarāya āturoti vākyaṃ.
第九十七条，关于“海洋”等词。所谓“海洋”就是某物之所喜爱，我今日身患老病，云密布雷鸣，震动山川。说萨咖的耳朵喜欢雷声。此乃反驳批评者二重比喻。此句不可逐字拆解为句中句而胡乱联会整体语义。此句在狂人等口中不嫌难听，但若他人用耳朵如木柴般，反觉令人不快。言“因老而患病”。
§98
98.
Sukhumālāvirodhitta-dittabhāvappabhāvitaṃ;
细微绵密，不受反对，表现出存在与非存在的阿赖耶意识；
Bandhanaṃ bandhapharusa-dosaṃ saṃdūsayeyya taṃ.
束缚之苦乃因绑缚本身粗糙难忍之过失而污染，终致其灭。
§98
98.‘‘Sukhumāli’’ccādi. Na virujjhati sīlenāti avirodhī, tassa bhāvo avirodhittaṃ. Sukhumālassa avirodhittaṃ yassa so dittabhāvo, tena pabhāvitaṃ vaḍḍhitaṃ saṃyuttaṃ taṃ bandhanaṃ bandhapharusadosaṃ saṃdūsayeyya nāsayeti attho.
第九十八条，关于“细微绵密”。谓其不退坏是戒律的无反对性，故其性质无反对。所谓细微绵密是不受反对的性质，其显现并由此得以增长。此即束缚，因其粗糙难耐的缺点而使人受污，因而如是解说其将被灭除之义。
§98
98.‘‘Sukhumāli’’ccādi. Sukhumālāvirodhittadittabhāvappabhāvitaṃ ‘‘aniṭṭhurakkharappāye’’ccādinā vuccamānasukhumālaguṇassa aviruddhabhāvasamannāgatena vaṇṇānaṃ aññamaññasaṅgabhilakkhaṇena dittabhāvena piyabhāvena anubrūhitaṃ taṃ bandhanaṃ bandhapharusadosaṃ bandhapharusasaṅkhātadosaṃ saṃdūsayeyya nāseyya, taṃ bandhapharusadosanti vā sambandhoti. Na virujjhati sīlenāti avirodhī, tassa bhāvoti ca, sukhumālassa avirodhittaṃ yassāti ca, soyeva dittassa bhāvoti ca, tena pabhāvitanti ca vākyaṃ.
「苏拘摩梨」等语。称为「苏拘摩梨」者，是指由细微、柔软、不可抵触等特性所显现的状态，即说『不可粗暴的保护』之类。由于「苏拘摩梨」这一品质的存在，诸色相彼此没有冲突，表现为相互间的和谐相续，且为悦人之相所促成。如是这缠结，是由缠结的粗恶缺陷所污染，称为缠结的粗恶缺陷或缠结的粗恶构成的缺陷。此缺陷并不违背戒律，因其存在即为和谐。这就是所谓「苏拘摩梨」不可抵触之意味，也即此句所彰显的涵义。
Yathā – · 如——
§99
99.
Passantā rūpavibhavaṃ, suṇantā madhuraṃ giraṃ;
注释说：『观看诸色的变化，聆听甘美悦耳的言语，』
Caranti sādhū sambuddha-kāle keḷiparammukhā.
『在正觉时得以活动，游戏之乐乃至极致。』
§99
99.‘‘Yathe’’tyudāharati ‘‘passantā’’iccādi. Keḷiyā kīḷāya parammukhā vigatacchandā carantīti sambandho.
「如是」举例为「观看」等。游戏、嬉戏之乐无所顾忌，无欲而自在进行，这谓「相续」。
§99
99.‘‘Passante’’ccādi. Sādhū sajjanā sambuddhakāle sambuddhassa dharamānakāle rūpavibhavaṃ tassa rūpasampattiṃ passantā cakkhuṃ santappetvā olokentā madhuraṃ giraṃ tasseva bhagavato aṭṭhaṅgasamannāgataṃ madhuravacanaṃ suṇantā keḷiparammukhā kīḷāya vimukhā kīḷābhiratirahitā caranti gacchanti pavattantīti. Kevalaṃ pharusasithilavaṇṇehi vinā sukhuccāraṇīyavaṇṇehi sambhūtasukhumālaguṇāvirodhaaññamaññasaṅgatavaṇṇavisadappavattaguṇayuttattā ettha bandhapharusadoso natthi. Keḷiyā parāni parivattitāni mukhāni etesanti viggaho. Ettha kāloti kiriyā. Sā ca atthato tadākārappavattasambandhoyeva. Loko pana visuṃ eko padatthoyevāti voharati. vākyadosaparihāro.
「观」者，善士在佛陀正觉时乃至坐禅时，观察诸色变化，视察诸色的增盛，并以眼眼满足，以聆听佛陀八支正道相应的甘美语句，诸善士便于是正觉时游戏置于一边，不起戏乐，无所嗜好，专心修行，不游荡，往来行住坐卧。仅有粗恶的松懈色相之外，没有与柔软细微而不抵触的苏拘摩梨品质相违的色相，色相显示纯净、细微、细致、运动清晰之特征，此处无缠结粗恶缺陷。游戏指向其它处转移的口部，这是其释义。这里所说的「时」者，意指根据当时形状而生的相续关系。世间则说只有单纯颜色存在，这是为除去语义上的误解。此谓语语误的消解。
Vākyadosaparihāravaṇṇanā niṭṭhitā. · 句过失避免之解说已毕。
Vākyatthadosaparihāravaṇṇanā句义过失避免之解说
Apakkamassa yathā – · 不离去者，如——
§100
100.
Bhāvanādānasīlāni, sammā sampāditāni’ha;
『修习』与『布施』及『戒』，皆为正当成就之法；
Nibbānabhogasaggādi-sādhanāni na saṃsayo.
涅槃、享乐、以及梵境诸法的实现无疑，
§100
100.‘‘Bhāvanā’’iccādi. Ettha bhāvanādīni niddisitvā yathākkamaṃ nibbānādīnaṃ niddesena apakkamadoso parihaṭo.
一〇〇章『修习』等起。此中先说修习诸法，如实清楚依止涅槃之教令，除去所有错谬反感，
§100
100.‘‘Bhāvane’’ccādi. Iha manussaloke sammā sampāditāni kammaphalaṃ saddahitvā yathāvidhi sampāditāni attano santāne pavattāpitāni bhāvanādānasīlāni nibbānabhogasaggādisādhanāni yathākkamaṃ nibbānaupabhogaparibhogasampattisagguppattiādīnaṃ hetubhāvena sādhakāni honti, ettha sādhane na saṃsayo hotīti. Iha bhāvanādayo uddisitvā uddesakkamaṃ anatikkamma nibbānādīnamanuddesassa katattā apakkamavākyatthadosassa okāso na hoti.
一〇〇章『修行』等起。于人间界中，诸法正当成就，宣说其法之果报，依教理证成，已令自族等流传，是为修习、布施、戒等。涅槃、享乐及梵境诸法之成就，毕竟依此因缘而致，故无疑。此处修行等诸法述及，且依教令实行涅槃等法，非述诸偏差及斜解；非离正轨偏颇言说。
§101
101.
一〇一章。
Uddiṭṭhavisayo koci , viseso tādiso yadi;
若所说题目有指定，且有特殊情状，
Anuddiṭṭhesu neva’tthi, doso kamavilaṅghane.
在未加示现处，没有因果之错漏。
§101
101.‘‘Uddiṭṭhe’’ccādi. Uddiṭṭhā paṭhamaṃ yuttā atthā visayo gocaro yassa uddesānuddesasambandhavijānanalakkhaṇassa visesassa so tādiso koci viseso anuddiṭṭhesu yathākkamamuddesakamānamatikkamena puna atthantaranissayena parāmaṭṭhesu yadi bhaveyya, kamassa yathoddiṭṭhesu anukkamassa vilaṅghane atikkame doso nevatthi.
101.“示现”等语。从“示现”起，首先说的是相应的意义、主题和范围，即以知晓所说与所未说之间关系为标志的特别内容。如此某种特别之处，在未加示现者中，若因随意越过所指而导致意义脱离原本，且依赖于不同意义上的差别，在适当的示现内容上未能相应应合，此即为过失或错漏不存在。
§101
101.‘‘Uddiṭṭhe’’ccādi. Uddiṭṭhavisayo paṭhamaṃ payuttatthavisayo tādiso koci viseso uddesānuddesānaṃ ‘‘idamassa pubbakathanaṃ, idamassa pacchākathana’’nti evaṃ aññamaññāpekkhalakkhaṇasambandhaparijānanalakkhaṇo viseso anuddiṭṭhesu atthantaraṃ nissāya puna vuttesu yadi ‘‘bhaveyyā’’ti seso. Kamavilaṅghane uddesānuddesānaṃ kamātikkame doso satthaññūnaṃ sutikāle asahanakāraṇaṃ nevatthīti. Uddiṭṭhā paṭhamuccāritā atthā visayo gocaro asseti ca, kamassa vilaṅghananti ca vākyaṃ.
101.“示现”等语。所示的主题首先是相应的意涵范围。某种特殊内容，是以知晓“关于此前言”和“关于此后言”，以及相互依凭关系为标志。在未加示现者中，若依赖于意义的差异而出现差别，若有“可能产生”的剩余现象，则因越过所指而发生错漏的行为，是教师诸贤在传授圣教时无法忍受的原因，不应存在。“示现”的意义是说，首先规定的意义、主题和范围是适用而相关的，“过失违犯”则是指语句上的违犯。
Yathā – · 如——
§102
102.
Kusalākusalaṃ abyā-kata’miccesu pacchimaṃ;
善法与不善法，不加刻意的，后者不生。
Abyākataṃ pākadaṃ na, pākadaṃ paṭhamadvayaṃ.
未加刻意的，成熟者非第一对。
§102
102.‘‘Yathe’’tyudāharati ‘‘kusale’’ccādi. Kusalaṃ kāmāvacarādikamekavīsatividhaṃ, akusalañca dvādasavidhaṃ, abyākataṃ vipākakriyāsaṅkhātamiti etesu tīsu pacchimaṃ abyākataṃ, pākaṃ vipākaṃ dadātīti pākadaṃ. Neti nipātapadaṃ. Paṭhamadvayaṃ kusalākusalaṃ pākaṃ dadātīti pākadanti. Ettha apākadattaṃ abyākatasseva, pākadattaṃ tesameva dvinnanti viseso daṭṭhabbo.
【102】“Yathe”（如）一词举例“kusale”（善法）等。善法共二十一种，包括欲行为等；不善法共十二种；还有未明了的、属于果报和作用的未确定种类。在这三类里，后三类为未确定的、成熟的和果报分开。所谓“成熟者”是指结果。《净言》（Neti）为连词。“初二类”善不善给果故称为成熟者。此处未成熟和成熟的差别，须从两者分别加以观察体会。
§102
102.‘‘Kusale’’ccādi. Kusalaṃ kāmāvacarādiekavīsatikusalañca akusalaṃ dvādasavidhaṃ akusalañca abyākataṃ vipākakriyārūpanibbānavasena catubbidhamabyākatañca iccesu evametesu tīsu pacchimaṃ uddesakkamena pacchimamabyākataṃ pākadaṃ na vipākadāyakaṃ na hoti, paṭhamadvayaṃ kusalākusalaṃ pākadaṃ yathāsakaṃ vipākadāyakaṃ hotīti. ‘‘Yathāsaṅkhyamanudeso samāna’’nti vuttattā uddiṭṭhehi samānamanuddiṭṭhānameva samasaṅkhyāya labbhamānattā saṅkhyāyānatikkamo hoti. Ettha pana kusalādisabhāvato tividhattepi vipākadānādānavasena duvidhakusalākusalādivisayabhūtavisesassa pavattiyā vatticchāto paṭhamaṃ vattabbataṃ vinā kamena nissayanaṃ nāma natthīti apakkamadoso na hotīti.
【102】“Kusale”（善法）等。善法为二十一种欲行为；不善法为十二种；而未明了的即果报、作用和涅槃为四种未明类别。在这些三大类中，前二类指成熟（给予果报）之义；“未成熟”既非果报亦非成熟。故初二类善不善果报即成熟，正如所说“如相等之数而指示”。所谓“如数依指示而等”是说出所指示的数目相同，但因涉及本质的差别而数中存在非等差别。故善等本性虽有三种：善、不善及未明，但因是否给予果报尚分二种，此为修正果报说，并不有失。
§103
103.
Saguṇānā’vikaraṇe, kāraṇe sati tādise;
此为诗句：“具有性质而不变异，是因在于禅定。”
Ocityahīnatāpatti, natthi bhūtatthasaṃsino.
“品质之缺损罪责无，因由无真实相应成。”
§103
103.‘‘Saguṇāna’’miccādi. Sotūnaṃ attatthanipphādanādike tādise kāraṇe hetumhi sati bhūtaṃ yathāpavattaṃ atthaṃ attano caritalakkhaṇaṃ saṃsino vadantassa sassa attano, sānaṃ vā guṇānaṃ āvikaraṇe adhikāravasena ‘‘pūjanīyataro loke’’iccādikathane ocikyahīnatāya āpatti pāpuṇanaṃ sambhavo natthi.
【103】“Saguṇāna”（具有性质者）等，谓因、果等的存在，及根本意义的显现，等诸因缘中，如实现前因的自身行为特性，无妄言诠释其自性，众生言说自相或性质等不可变异，义为此义。又“pūjanīyataro loke”（世间更应受敬重者）等说，谓称颂此因性而未陷于品德缺损之责罚者之义，故不存在罪责缺损之悖误。
§103
103.‘‘Saguṇi’’ccādi. Tādise kāraṇe sati sotūnaṃ attatthanipphādanādike tādise hetumhi vijjamāne bhūtatthasaṃsino attani vijjamānakāyādisaṃvaralakkhaṇaguṇasaṅkhātamatthaṃ ‘‘pūjanīyataro loke ahameko’’iccādinā tādisāvasare vadantassa saguṇānaṃ sassa attano, sānaṃ vā sakānaṃ guṇānaṃ āvikaraṇe pākaṭīkaraṇe ocityahīnatāpatti ocityahīnasaṅkhātadosassāpatti natthīti. Sasaddassa attaattaniyavācakattā sassa attano guṇā se ca te guṇā ceti vā viggaho. Bhūtoyeva attho, taṃ saṃsati vadati sīlenāti viggaho.
103.“有形者”等语。因如是缘故，于有根者自性义和他因等方面，于此缘起时，现前的、实际的、具有限制身体等特征及功德称号的意义，即“世间最为尊崇者，唯我独尊”等意义，此类机会时，谓之有形者为自己或亲近者诸功德的显露、彰显、不失当、不违背诸缺点过失之义。因词声本身具有表示自我和自我功德的作用，且此等功德即是前三品功德，因此加以说明。其义为：已成事实的义，记忆即为“戒”。
§104
104.
Ocityaṃ nāma viññeyyaṃ, loke vikhyātamādarā;
此处的“显露”者，应当知道，是世间普遍弘扬的敬重行为，
Tattho’padesapabhavā, sujanā kavipuṅgavā.
由此产生指示作用，是善人、智者、贤者所为。
§104
104.‘‘Ocitya’’miccādi. Loke sattaloke vikhyātaṃ pasiddhaṃ ābālajanaṃ yathāsakamanurūpaṃ vijānanato ocityaṃ ucitabhāvo nāmeti pasiddhiyaṃ ādarā ādarena ussāhena tato paramādaraṇīyassābhāvato, na hi anucitaṃ kiñci kenāpyādaraṇīyaṃ sabbathā anassādanīyattā, viññeyyaṃ ‘‘sotūna’’nti seso. Tattha tasmiṃ ocitye upadesassa paṭhamuccāraṇassa uggaṇhāpanavasena pavattassa pabhavā uppattiṭṭhānabhūtā sujanā suṭṭhujanā kavipuṅgavā uttamā, kaviseṭṭhāti vuttaṃ hoti.
104.“显露”非实义。世间诸众生中广为人知和接受的敬重，是因适于幼稚人依其所能而有所认识的“显露”，是正当合宜的状态。但因缺乏进一步尊重之心，缺乏恭敬，因此不存在更高的尊崇。缺少全面贯穿的尊敬，故除了已知的“有根”之事外无他。此处的“显露”与开始教诲的话有关，是其发生及存在基础，发起者为善人、正人、仁者、贤者与诗人，因而称为“诗王”。
§104
104.‘‘Ocitye’’ccādi. Loke sattaloke vikhyātaṃ ābālapasiddhaṃ ocityaṃ nāma ādarā gāravena viññeyyaṃ viññūhi ñātabbaṃ hoti, tattha ocityavisaye upadesapabhavā paṭhamuccāraṇassa uppattiṭṭhānabhūtā sujanā sādhujanabhūtā kavipuṅgavā uttamakavayo bhavantīti, pasiddhaocityapadena yuttattā ettha nāmasaddo pasiddhiyaṃ. Upadesassa pabhavāti ca, pumāno ca te gāvo ceti ca, kavīnaṃ puṅgavāti ca vākyaṃ.
104.“显露”等语。世间众生广知、幼稚人未能理解的“显露”，当以尊重和敬重而为智慧者所了解，对此教诲的话的发生与开始事实，为善人、正人、仁者、贤者、至上贤人。用“显露”一词，因其适合此处语意而命名为“显露”之词。所谓教诲的话，即“人和其所有马、牛”等，即诗人之名句。
§105
105.
Viññātocityavibhavo-
关于已知与不合宜的增长—
Cityahīnaṃ parihare;
应弃绝不合宜者；
Tato’cityassa sampose,
因而合宜的增长，
Rasaposo siyā kate.
当作味觉的增长而养护。
§105
105.‘‘Viññāta’’miccādi. Viññāto avabuddho yathāvuttakavivarapasādā ocityameva vibhavo sampatti yena so ocityahīnaṃ nāma dūsanaṃ parihare parivajjeyya. Tato tasmā parihārato hetuto ocityassa sampose suṭṭhu vaḍḍhibhāve vaḍḍhane kate rasassa assāditabbatāsaṅkhātassa mādhuriyassa samposo siyā bhaveyya.
第105节，『已知』者，指错误的见解。『已知』即未觉悟者，因不了解之前所说，导致不合宜的增长。通过远离此不合宜的污染，称为弃绝。由此弃绝发生，因缘让合宜的增长顺利生起，且于增长增胜时，依于味觉增加之相，得有滋味与甘美的增长。
§105
105.‘‘Viññāte’’ccādi. Viññātocityavibhavo tādisakavīnamanuggahena viññātaocityasaṅkhātasampattisamannāgato kavi ocityahīnaṃ nāma dūsanaṃ parihare nirākareyya, tato dosaparihārato ocityassa sampose upabrūhane kate sati rasaposo mādhuriyasaṅkhatassa assādetabbassa pūraṇaṃ siyā bhaveyyāti. Ocityameva vibhavoti ca, viññāto ocityavibhavo yeneti ca, rasassa poso puṭṭhabhāvo posetabbabhāvoti ca vākyaṃ.
105.“识知”之义开示。从“识知”及其相关词的区别，看其为那些杰出圣者随顺而得到的称谓，含识知所缘的合成具足。当识知缺失时，为污染者所贻害，应加除灭不使生起。由此消除污染，识知便得充分增长，从而有助于修养称心愉悦且蕴含甘甜的禀质，达到圆满之境。所谓“识知”即是识知具足的本质，意指对滋养禀质的根本道理得以成就修持的状态，乃此语句的内涵。
Yathā – · 如——
§106
106.
Yo mārasenamāsanna-māsannavijayussavo;
谁能常胜魔军，攻破魔军之声？
Tiṇāyapi na maññittha, so vo detu jayaṃ jino.
请勿轻视这三草，他将赋予你胜利，成为战胜魔军的尊者。
§106
106.‘‘Yathe’’tyudāharati ‘‘yo’’iccādi. Vijayo parābhibhavo āsanno vijayo eva ussavo abbhudayo nippaṭipakkhā pavatti yassa ediso yo āsannaṃ attano samīpamupagataṃ mārasenaṃ tiṇāyapi na maññittha tiṇampi na maññittha, tiṇatopi hīnaṃ maññittha, so jino māraji vo tumhākaṃ jayaṃ detūti vidadhātu. Ettha jayāsīsanā ‘‘jino’’ti accantamucitaṃ, yo ajini pañcamāreti jino parābhibhavekaraso, tassa paresaṃ vijayappadāne sāmatthiyekayogo siyāti. ‘‘Mārasenamāsannaṃ tiṇāyapi na maññitthā’’ti idaṃ panettha atisamucitaṃ yato samīpamupagatampi tādisaṃ mārasenaṃ tiṇatopi hīnaṃ maññi, tenassa paresaṃ vijayappadānekarasatā visesato yuttāti.
106.“如”者，举“谁”字之例句。胜利是超越他者的存在，胜即是功德的盛起，是彼诸入道圆满成就时随之发生的成效。这里所指那“谁”，即谓近旁逼近自身的魔王，魔军之声连三草也不轻视，三草皆非小物，亦不可小觑。故为你带来胜利的正是这位战胜魔军的尊者。此处“尊者”一词极恰当，若未得第五果的尊者谓之胜者，致力于超越众生的胜利正是此，故说成“尊者”。“魔王近旁，三草不轻视”此处言辞尤为适合，因为即使魔王近旁且三草虽微，魔军却不可小觑，由此对他人的胜利贡献亦极具特殊性。
§106
106. Iha satthe sabbattha saṅkhepakkamamicchantopi ācariyo ocityaṃ nāma ādarena saggarūhi uggaṇhitvā payujjitabbamiccevaṃ vitthārena sisse anusāsitvā idāni ocityahīnapariharaṇatthaṃ ‘‘yo mārasenamāsanne’’ccādinā lakkhiyamudāharati. Āsannavijayussavo adūrasattuvijayasaṅkhātaussavo, atha vā accāsannapaṭipakkhavirahappavattisaṅkhātaabhivuddhiyā samannāgato yo jino āsannaṃ anekappakārabhiṃsanakarūpena attano samīpamāgataṃ mārasenaṃ mārabalaṃ tiṇāyapi tiṇalavaṃ katvāpi na maññittha sallakkhaṇaṃ nākāsi, so jino so jitapañcamāro vo tumhākaṃ jayaṃ detūti. Ettha yo pañcamāre jitattā jino nāma hoti, so parābhibhavane asahāyakiccattā paresaṃ jayadāne sāmatthiyayuttoti ‘‘jayaṃ detū’’ti kataṃ jayāsīsanamatiucitaṃ hoti, jayadāne sāmatthiyasseva posakattā. ‘‘Mārasenamāsannaṃ tiṇāyapi na maññitthā’’ti idaṃ vattabbameva natthīti. Evaṃ accantaucitapayogena ocityahīnadoso nirākatoti. Vijayo eva ussavo, āsanno vijayussavo yasseti viggaho.
106.此处对全体七篇加以概述，将“尊者”之名视为庄严敬重，恭敬地高举赞叹，详细讲解，并依教训指引。现在为除灭识知缺乏之过，举“谁能常胜魔军”开头之句为例说明。近旁胜利者乃不远距离胜利者之诸称，或因极近胜利的对立行为之增长与激励而起身，成为“尊者”。此尊者以多种形态破坏进逼其近旁的魔军，虽将魔军微不足道地视为草芥，却不轻视其为魔军，依此明示其胜利之象征。故彼为尊者，得第五果，堪称战胜魔军之尊者，实为贵重的胜利赋予者。此说“胜利赋予”此意甚明，是论属合宜，对胜利的赋予唯有此意。由此，更消除了识知缺乏所生的恶因，魔王虽近，诸草不轻视，此为胜利之详确解释。所谓胜利，乃盛起、临近之胜利，是其详细阐述。
§107
107.
Āraddhakattukammādi-kamātikkamalaṅghane;
关于已开始的规定行为等的超越违犯；
Bhaggarītivirodho’yaṃ, gatiṃ na kvāpi vindati.
此为反对世尊威仪者，其行止处无所立足。
§107
107.‘‘Āraddha’’iccādi. Kattā ca kammañca tāni ādīni yesaṃ karaṇādīnaṃ āraddhāni vattuṃ paṭṭhapitāni kattukammādīni tesaṃ kamo tassa atikkamo pariccāgo tassa laṅghane sati, vattumāraddhakattukammādikamānatikkameti vuttaṃ hoti. Ayaṃ yathāvutto bhaggarītivirodho kvāpi katthacipi ṭhāne gatiṃ na vindati patiṭṭhaṃ na labhate.
第107条。有关“已开始”之事等。所谓“已开始”，指将某些作为行为起始的诸事（如作业起始）已被允许、规定之事称为起始行为等。若对这些起始行为等中的行为、止舍（舍弃）加以超越，即为违犯此等，因违犯而不可允许，故称为“已开始行为等之超越”。正如所说，此违犯违背了世尊之威仪，无论何处亦无立足之地，不获确立。
§107
107.‘‘Āraddhi’’ccādi. Āraddhakattukammādikamātikkamalaṅghane vattumāraddhakattukammādīnaṃ kamapariccāgassātikkame ayaṃ yathāvuttabhaggarītivirodho kvāpi katthacipi ṭhāne gatiṃ patiṭṭhaṃ na vindati na labhateti. Āraddhāni ca tāni kattukammādīni yesaṃ karaṇādīnaṃ tesaṃ kamassa atikkamo tassa laṅghananti viggaho.
第107条“已开始”等。已开始的行为等之超越，指对这些已开始行为等相关之行为的止舍的超越；此违反世尊之威仪，无论何处皆无立足、无确立，也无法获得。《起始行为等》是指那些被允许作为某一行为起点的诸行为，此违犯即是超越该行为之止舍的行为，称为违背。
Yathā – · 如——
§108
108.
Sujanaññāna’mitthīnaṃ, vissāso no’papajjate;
善知识是无明者的敌人，依止于他们是不应当的。
Visassa siṅgino roga-nadīrājakulassa ca.
他们如同附着污秽之病，属恶流家族一般。
§109
109.
Bhesajje vihite suddha-buddhādiratanattaye;
在药方中，纯净的佛宝等为珍宝；
Pasāda’mācare niccaṃ, sajjane saguṇepi ca.
应常敬奉道场，善知识与才德俱具者亦然。
§108-109
108-109. Ettha ca ‘‘sujana’’miccādike ‘‘bhesajje’’iccādike ca gāthādvaye chaṭṭhiyā, sattamiyā ca apariccāgena nāttharītiyā bhaṅgo, cakārassekassa katattā na saddarītiyā bhaṅgo. Bahūnamatthānañhi samuccayatthaṃ vākye eko vā cakāro kātabbo paṭipadaṃ vā.
108至109节。在这里，“善知识”相关的偈语、以及“药方”相关的偈语，因第六、第七句没有未授受者，则不存在破句；因有该行为者也就没有无比等问题破句。至于多义而言，为使句意完整，须从整体中择一实行，或另作一续。
§108
108.‘‘Sujane’’ccādi. Sujanaññānaṃ sajjanehi aññesaṃ dujjanānañca itthīnañca visassa jīvitaharaṇasamatthassa siṅgino visāṇavato ca roganadīrājakulassa ca vissāso saṃsaggo na upapajjate kiñcikāle virujjhanato na yujjateti. Ettha āraddhassa chaṭṭhuntakkamassa sabbattha apariccāgato attharītibhaṅgo ca, yuttaṭṭhāne ekasseva cakārassa yuttattā saddarītibhaṅgo ca natthi. Casaddassa anekatthasamuccayattā ‘‘sujanaññānañcā’’tiādimhi vā, iha vuttaniyāmena avasāne vā, sabbattha vā yojanamarahati.
第108条“苏贾那”等。‘苏贾那智慧’者，是指贤善者的智慧；与此相对者是恶劣者的智慧；亦是指女性的智慧。因为贤善者的智慧具备引领生命免于危害、能够辅助除去疾病、具有如长河王族般宽广的信任与联系，因此不会在某个时间因衰退而废弃。此处所说的六十七个软硬音的起始，始终未曾背离过，没有断裂或破损；合拢处也没有外散，彼处音节连接是周全稳固的。由于语句在许多处汇合成集体，故在诸如“苏贾那智慧”等表达上，有时因习惯表达规则，结尾会有中断或断裂，但整体上均能形成结合。
§109
109.‘‘Bhesajje’’ccādigāthāyampi eseva nayo sattamīmattameva viseso. Vihite pathye bhesajje osadhe ca suddhabuddhādiratanattaye ca sajjane sādhujane ca api punapi saguṇe vijjamānaguṇe ca pasādaṃ attano cittapasādaṃ niccaṃ satataṃ ācare sappuriso kareyya seveyyāti.
第109条“药方”等诗句中，同样体现第七句最佳的特点。经文中赞颂了药方、草药以及无杂质的宝物等应当被视为贤善、善良之举，并反复强调应当恭敬那具有诸多美德和对他人心灵产生安心的贤善之人。修行者应当终身如是，恒常不懈地实践，毕竟如此方为善人应有的报恩与服侍。
Sasaṃsayassa yathā – · 对有疑者，如——
§110
110.
Munindacandimāloka-
“山上诸师，月光映照，
Rasalolavilocano;
光彩夺目，如蜜汁般悦目；
Jano’vakkantapantho’va,
众人称道之道，明朗清晰。”
Raṃsidassanapīṇito.
蚤视论完结。
§110
110.‘‘Muninde’’ccādi. Ettha raṃsisaddo sasaṃsayaṃ pariharati.
一一〇.“闻尼弟”等起。此中‘蚤’字无疑在于否定。
§110
110. Sasaṃsayaparihāralakkhiyabhūtā ‘‘munindi’’ccādigāthā anantaraparicchede vuttatthāva. Raṃsisaddoyeva hi viseso, ettha raṃsisaddena suṇantānaṃ uppajjamānasaṃsayena sasaṃsayabhūtaṃ bandhadosamohatīti.
一一〇.“闻尼弟”等偈句，在后续章节中，出现为解除疑惑之义。此‘蚤’字特殊，乃指因听闻‘蚤’字而生之心中疑惑，遂成为疑惑而生的结缚与迷惑错失。
§111
111.
Saṃsayāyeva yaṃ kiñci, yadi kīḷādihetunā;
何等为疑？倘若由戏谑等因而生；
Payujjate na doso’va, sasaṃsayasamappito.
则无过错，不堪称为疑惑。
§111
111.‘‘Saṃsaye’’ccādi. Kīḷādīti ādisaddena ākiṇṇasammantanādiṃ saṅgaṇhāti, kīḷādihetunā yaṃ kiñci saṃsayāyeva yadi payujjateti sambandho.
111.“从‘疑’开始等语。”此句用最初的词义“戏弄”等涵盖一切相关意涵，指出因戏弄等之由，任何涉及疑惑者，若促使产生疑惑，即与之相关。
§111
111.‘‘Saṃsayāyeve’’ccādi. Kīḷādihetunā kīḷāsambādhasammantanādikāraṇena yaṃ kiñci saṃsayuppādanasamatthaṃ yaṃ kiñci padaṃ saṃsayāya eva sotūnaṃ uppajjamānasaṃsayatthameva yadi payujjate tasmiṃ bandhane vattārehi payujjate ce, sasaṃsayasamappito sasaṃsayadosasahito bandho na dosova aduṭṭhovāti. Sasaṃsayena samappitoti viggaho.
111.“从‘就在疑惑中’开始等语。”因戏弄等之因，及戏弄相关种种因缘，只要是能够引起疑惑产生的任何因素，任何句子，只要与疑惑之意相符，和声中产生疑惑心的意义相符，若连接在该联系之中，连接于因果续转处，便不区别有疑与无疑，也无错误之分。此处“因疑而形成”为其释义。
Yathā – · 如——
§112
112.
Yāte dutiyaṃnilayaṃ, gurumhi sakagehato;
当离开第一居所而入第二居所时，是师于自己本处之外的家里，
Pāpuṇeyyāma niyataṃ, sukha’majjhayanādinā.
必得恒常、以平静安乐为初始之处安居乐业。
§112
112.‘‘Yāte’’ccādi. Gurumhi ajjhāpake sakagehato attano mūlanilayato dutiyaṃ nilayaṃ dutiyaṃ gharaṃ yāte sati niyatamekantamajjhayanādinā sukhaṃ pāpuṇeyyāmāti ayamanicchitattho. Gurumhi surācariye sakagehato attano jātarāsito dutiyaṃ nilayaṃ dutiyaṃ rāsiṃ yāte sati niyatamajjhayanādinā sukhaṃ pāpuṇeyyāmāti ayamettha icchitattho.
112.“从‘当离开’开始等语。”此处指在师者，或在监督者处之外的自己根本寄居地之外所居第二住所。只要在第二住所中，凭借一定的安静及安乐，依止一方，即能得到安乐满足，这是其意愿所在。若指在师者，即监督者之外的自己家宅第二所处，依安静舒适及安乐居住，这是这里的意旨。
§112
112.‘‘Yāte’’ccādi. Gurumhi ācariye sakagehato attano vāsāgārato dutiyaṃ nilayaṃ dutiyaṃ gharaṃyāte sati, ayamanicchitattho. Gurumhi surācariye sakagehato attano jātarāsito dutiyaṃ nilayaṃ dutiyaṃ rāsiṃ yāte gate sati anukūlattā niyatamekantena ajjhayanādinā uggahaṇādinā sukhaṃ mānasikasukhaṃ, no ce sukhakāraṇaṃ ganthaparisamattiṃ pāpuṇeyyāmāti. Ubhayapakkhassāpi aparatthe attho sādhāraṇo hoti. Ettha ajjhayanasaddasannidhānena payuttagurusaddassa ācariyatthavācakattepi icchitatthagopanatthaṃ payuttattā aduṭṭhoti.
112.“Yāte”等语。对老师与师父而言，若因自身住处而有第二处居所，或第二住所，“yāte”具此意。对老师和师父而言，若因自身出生地而有第二处居所及第二城邑，当“yāte”指此。去往彼处时，因其适宜性，或因专注于一个地方，凭借专注或思惟等提持，虽非出于寻欢作乐，却获得心灵上的安适愉悦，非物质欢乐之故，亦不生杂乱纠缠。双方立场而言，意义皆为平常。此处借助专注的境界、结合老师名号及教义用语，语义意图保密、连贯而稳定，故称为“aduṭṭha”（不显露）。
§113
113.
Subhagā bhaginī sā’yaṃ, etassi’ccevamādikaṃ;
“斯布哈加姊妹，今当如此；”
Na ‘‘gāmma’’miti niddiṭṭhaṃ, kavīhi sakalehipi.
“非‘乱’意，诗人皆不表此。”
§113
113.‘‘Subhagā’’iccādi. Iccevamādikaṃ bhaginīiccevamādikaṃ.
113.『吉祥之人』等。如上所述等等，此乃『姊妹』等等之义。
§113
113.‘‘Subhage’’ccādi. Etassa purisassa sā ayaṃ bhaginī subhagā sundarāti iccevamādikaṃ sakalehi kavīhi api na gāmmamiti gāmmadosena na duṭṭhamiti niddiṭṭhanti. Subhaṃ sundarabhāvaṃ gatāti ‘‘subhagā’’ti aggahetvā bahubbīhisamāse kate labbhamānatthassa asabbhabhāvepi kavīnaṃ cittakhedaṃ na janetīti adhippāyo. Iti evaṃ ayaṃ pakāro ādi assa īdisassa vākyassāti vākyaṃ.
113.“Subhage”等语。此男性中，此姊妹被称为“斯布哈加”，意为美丽温婉，“如此”。即便众多诗人也未言其为‘乱’，先生家乡的忿恨不加于此，亦未视其为恶。‘斯布哈加’得名于其美好美姿，即使造成诗人心生扰乱，不与恶念混为一谈，是其主要涵义。以此，开端即显现语句意义。
§114
114.
Duṭṭhālaṅkāravigame, sobhanālaṅkatikkamo;
凶恶装饰熄灭，华美装饰继增；
Alaṅkāraparicchede, āvibhāvaṃ gamissati.
装饰之划分中，净显达明将至。
§114
114.‘‘Duṭṭha’’iccādi. Duṭṭhālaṅkārassa dosadūsitassa alaṅkārassa vigame apagame sati.
114。『凶恶』等者，指因缺陷污秽的装饰消失时。
§114
114.‘‘Duṭṭhi’’ccādi. Duṭṭhālaṅkāravigame dosaduṭṭhassa alaṅkārassa apagame sati sobhanālaṅkatikkamo pasatthānamalaṅkārānaṃ pavattiākāro alaṅkāraparicchede alaṅkārapakāsakattā tannāmake paricchede āvibhāvaṃ pakāsattaṃ gamissati pāpuṇissatīti. Paricchijjatīti paricchedo. Alaṅkārapakāsakattā tadatthena alaṅkāro ca so paricchedo ceti viggaho.
114。『恶劣』等者，指凶恶装饰消失时，华美装饰紧随其后。清净装饰及不净装饰之现起乃装饰分类，因装饰清明之故，此名分类字。分类即划分。装饰之清明性令装饰显现，此装饰即此划分也，此为解释。
§115
115.
Dose parīharitumesa varo’padeso,
若欲远离罪过，此为良善教诲，
Satthantarānusaraṇena kato mayevaṃ;
随顺诸师之道而作，如此我行；
Viññāyi’maṃ guruvarāna’dhikappasādā,
深悉此义，赖诸师教益增长坚定，
Dose paraṃ parihareyya yasobhilāsī.
心怀善愿者，应当远离罪过进行断除。
Iti saṅgharakkhitamahāsāmipādaviracite · 如是，于僧护大沙弥足所造
Subodhālaṅkāre · 《善悟庄严》中
Dosaparihārāvabodho nāma · 名为「过失避免之阐明」
Dutiyo paricchedo. · 第二章。
§115
115.‘‘Dose’’iccādi. Dose yathāvutte padadosādike pariharituṃ pariccajituṃ eso varo uttamo upadeso satthantarānaṃ bahūnaṃ anusaraṇena anugamena mayā evaṃ kato nipphādito, imaṃ upadesaṃ guruvarānaṃ adhikappasādā mahatā pasādena na appakena, tathāvidhena tādisassa mahato atthassa apasijjhanato, viññāya jānitvā ādarato kareyya dose yathāvutte dose yaso parisuddhabandhanaṃ kriyālakkhaṇato ekantena kittihetuttā, taṃsabbhāvā kitti vā, taṃ abhilasati sīleneti yasobhilāsī paraṃ accantameva parihareyya dūrato kareyya.
115.“罪过”等者，如前所说，罪过与附属恶行等，应远离弃除。此为最高良善教诲，乃诸师训诫众多之依循，吾以此法如实摄受，圆满了达，基于广大坚信，由此妙用极大利益，体认罪过以庄敬之心勤行。在前说罪过时，罪过以清净名誉为标志，此为作业特点。罪过所摄诸法、声誉等，愿寻求戒德者当极力远离，避其甚远而行。
Iti subodhālaṅkāre mahāsāmināmikāyaṃ ṭīkāyaṃ · 如是，于《善解庄严》大疏复注中
Dosaparihārāvabodhaparicchedo dutiyo. · 过失遮止觉悟章第二。
§115
115.‘‘Dose’’ccādi. Dose yathāvuttapadadosādike pariharitumapanetuṃ varo uttamo eso upadeso satthantarānusaraṇena bahūnaṃ bāhirasatthānaṃ anussatiyā mayā evaṃ anantaruddiṭṭhakkamena kato viracito, imaṃ upadesaṃ guruvarānaṃ adhikappasādā adhikappasādena viññāya sabhāvato ñatvā yasobhilāsī yasapaṭilābhakāraṇattā kāraṇe kāriyopacārena dosāpagamena parisuddhabandhanaṃ vā tādisabandhanahetu uppajjamānakittiṃ vā icchanto paññavā dose yathāvuttadose paraṃ atisayena parihareyya dūrato kareyyāti. Ettha pubbaddhena dosaparihāraparicchedassa pasatthabhāvo dassito, aparaddhena sissajanānusāsanaṃ dassitaṃ hoti. Tathā pubbaddhena karuṇāpubbaṅgamapaññākiccaṃ dassitaṃ, aparaddhena paññāpubbaṅgamakaruṇākiccaṃ dassitaṃ. Tathā pubbaddhena attahitasampatti, aparaddhena parahitasampatti dassitāti. Evamanekākāradīpikāya imāya gāthāya paricchedaṃ nigameti. Aññe satthā satthantarā, antarasaddo hi aññasaddapariyāyo. Yathā ‘‘gāmantaraṃ na gaccheyyā’’ti. Yasaṃ abhilasati sīlenāti vākyaṃ.
115.“罪过”等者，如前所说罪过与附属恶行，应以此最高良善教诲远离破坏。此教诲依诸师之法，出自众多外在师训，为吾因果观察晦现而作。吾等由深知本性根本，心怀善愿，欲斩罪过因缘、灭断烦恼名誉污点及产生声誉之因，智慧深刻者应当依此理，极力远离罪过。如前明示罪过远离讨论之重要意义，后示弟子悔改教导。且昔日示慈悲导入智慧，今示智慧入内涵慈悲。昔时启发自利之理，今则示利他成果。诸如此类以多方光明照亮，并以此偈语结集此节。别有诸师，彼等之教相杂乱纷纭，称为异说。譬如言“不可入他村”。“愿求戒德者”语义如是。
Iti subodhālaṅkāranissaye · 如是，于《善解庄严》所依中
Dutiyo paricchedo. · 第二章。