3. Guṇāvabodhapariccheda · 3. Guṇāvabodhapariccheda
3. Guṇāvabodhapariccheda第三：文德觉知品
Anusandhivaṇṇanā连贯关系的解释
§116
116.
Sambhavanti guṇā yasmā,
由于具足种种善法的缘起，
Dosāne’va’matikkame;
恶法便得以超越消除；
Dassessaṃ te tato dāni,
现在（我）当为汝等显示，
Sadde sambhūsayanti ye.
引生声音的种种善法。
§116
116. Evaṃ dosaparihāropadesaṃ dassetvā idāni dosaparihārā samupagataguṇaṃ upadassitumadhikāraṃ viracayanto āha ‘‘sambhavanti’’iccādi. Dosānaṃ yathāvuttānaṃ padadosādīnaṃ evaṃ yathāvuttanayena atikkame sati guṇā dhammā saddālaṅkārasabhāvā pasādādayo yasmā kāraṇā sambhavanti sijjhanti, tañca ‘‘pasādo kiliṭṭhādīnaṃ vajjanā sambhavatī’’tyādinā yathāyogaṃ viññeyyaṃ, tato tasmā kāraṇā ye guṇā sadde sambhūsayanti alaṅkaronti, te saddālaṅkārasaṅkhāte guṇe idāni dassessaṃ upadisissāmi.
116。于是，于令除恶之教诲显现之后，现今宣说已现生除恶作用之善法，著书立说曰：『谛听「具足种种」等词义。恶法如言般被超越时，有善法因缘显现，而这些善法具足以声音为装饰的本性，令诸恶法与污秽得以消灭，如此缘故，能够引生声音的诸善法、种种加饰性之法，今当为汝等阐明。』
§116
116. Evaṃ dosaparihārapavesopāyaṃ dassetvā idāni yathāvuttadosānaṃ parihārena ‘‘bandhanissitaguṇā ete’’ti dassetuṃ pubbāparaparicchedānaṃ sambandhaṃ ghaṭento ‘‘sambhavanti’’ccādigāthamāha. Dosānaṃ niddiṭṭhapadadosādīnaṃ evaṃ anantaraparicchede niddiṭṭhakkamena atikkame sati guṇā pasādādisaddālaṅkārasaṅkhātā pasādādayo saddadhammā yasmā sambhavanti, tato ye saddadhammā sadde sambhūsayanti sajjanti, te saddadhamme dassessaṃ pakāsissāmīti. Ettha kiliṭṭhadosabyākiṇṇadosaparihārehi pasādālaṅkāro sijjhati, sesāpi yathālābhato ñātabbā.
116. 如是见达放弃烦恼的入门之法，现应示现前言中所说烦恼之放除说：“依于缚着而得之品质是也。”因而连接先前及前复篇章间之联系，说：“产生（诸法）等如之。”烦恼设现所显之烦恼等，乃依此于下一段落以所现显迹，超越显现时而得之品质，称为欢喜等种种声响装饰之欢喜声响等，是因其而生。缘此，有声响者俱能引生声响者，彼即善生声响者，能示现声响，必将昭示示现也。于此，有搅染烦恼所牵染之烦恼放除所装饰之欢喜，便得消失；其余诸法，亦宜随所得知。
Saddālaṅkārauddesavaṇṇanā词音庄严提要的解释
§117
117.
Pasādo’jo madhuratā,
欢喜纯净甘美，
Samatā sukhumālatā;
平等柔软安适；
Sileso’dāratā kanti,
德行深沉光辉，
Atthabyattisamādhayo.
意义过人专注。
§117
117. Idāni te vibhajati ‘‘pasādo’’iccādinā pasatthi pasādo pakāsatthatā, ojo samāsavuttibāhullaṃ atthapāriṇatyañca, madhuratā saddānaṃ rasavantatā, samatā pajjāpekkhāya catunnaṃ pādānamekajātiyasambandhatā, gajjāpekkhāya tu padānaṃ, sukhumālatā apharusakkharabāhullaṃ, silesanaṃ sileso bandhagāravaṃ, udāratā ukkaṃsatā kenaci atthena sanāthatā visiṭṭhavisesanayuttatā ca, kanti sabbalokamanoharatā, atthabyatti siddhena ñāyena vā abhidheyyassa gahaṇaṃ, samādhi lokappatītyanusāriamukhyatthatā, tesu ojaudāratā saddatthaguṇā, samādhi atthaguṇo, atthānugāmittā ettha saddānaṃ, aññe tu saddaguṇāva.
现在，针对“欢喜心”等，依其分别，有欢喜心、生起欢喜、力量、烦恼消减众多、意义圆熟，声音悦耳甜美，四足均等安稳，声调微妙柔和而无粗俗之字音，洁净光明，禁戒心得稳重庄严，心胸宽广，持戒坚固，或因某种意义而宁静，附有杰出特殊之相，光彩照人，令一切众生生起好感。意义的圆满成熟，由证得而释义解脱，聚焦于禅定、超越世间，此中有力量与宽广、声音之长处，禅定之义之长处，顺从意旨，而他处则有声之美。
§117
117. Idāni ‘‘pasādojo’’iccādinā te saddālaṅkāre kamena vibhajituṃ uddisati. Pasādo pasannaphaḷikāvali attani āvunitarattakambalasuttamiva saddānaṃ atthassa pasādanasaṅkhāto pasādālaṅkāro ca, ojo samāsavuttibāhulyaatthapāriṇatyasaṅkhato saddatthānaṃ guṇo ca, madhuratā saddānaṃ rasavantabhāvasaṅkhātakaṇṇamadhuratā ca, samatā pajje pādassa sutito sadisatā ca, gajje padānaṃ tatheva sadisatāti evaṃ pādānaṃ padānañca tulyaguṇatā ca, sukhumālatā vaṇṇānaṃ atipharusaatisithilabhāvaṃ vinā samappamāṇamuduguṇo ca, sileso ṭhānakaraṇādisambhūtasabhāgavaṇṇasutīhi acchiddaguruguṇo ca, udāratā ukkaṭṭhena kenaci atthena bandhassa sajjitabhāvo ca, visiṭṭhavisesanapadena yuttatā ca, kanti sabbesaṃ piyaguṇatā ca, atthabyatti icchitatthassa siddhena vā nyāyena vā supākaṭabhāvo ca, samādhayo lokappatītianatikkantaaññadhammāropanena amukhyatthatā cāti ime saddatthaguṇā dasa honti. ‘‘Samādhayo’’ti tasseva bahuttaṃ dīpeti, imesu dasasu ojodāratāti dve saddatthaguṇā, samādhi atthaguṇo pariyāyena tadatthajotakasaddaguṇopi, sesā satta saddaguṇā eva, ete sabbepi alaṅkaronti bandhamanenāti vākyena alaṅkārā nāma.
此处“欢喜力量”等是指用欲乐分别声音装饰（音声之美）。欢喜是声音中具有明净、稳定之成就，如覆盖于己身的清净纱帐，称为“欢喜之装饰”；力量则是多数烦恼消减、意义成熟之特质，是声音意义之功德；甜美是声音中悦耳逐渐形成之蜜意，如耳闻甘甜；均等是四足安稳、声音清净精妙相应之质，如足均匀一致；声调细腻柔软而无粗俗字音，表现为颜色光滑适中；洁净则含生起守护清净之所成色音，庄重而有沉静支持，附有关联力；宽广是因某种意义而稳定，是戒律束缚之坚固表现；特殊差异的显现，提高声之美，具权威性；光彩是使大众生爱乐之善巧利益。意义圆满意欲主管之证成、法律推理等清晰顯證，禅定超越世间，排他性强明示其本质。以上共十种真正的声音意义功德。其中“禅定”表达最多，说明声音既有力量又有宽广，是意义光照之装饰声。此外还有七种其他声音美等，这些皆用来装饰戒律，故称为装饰。
Saddālaṅkārapayojanavaṇṇanā词音庄严功用的解释
§118
118.
Guṇehe’tehi sampanno, bandho kavimanoharo;
由这些功德所成的纽带，是能动人心的诗篇；
Sampādayati kattūnaṃ, kittimaccantanimmalaṃ.
使众生获得，从众多作品中赢得清净无瑕的美名声誉。
§118
118.‘‘Guṇehi’’ccādi. Etehiyeva vuttehi dasahi guṇehi dhammehi saddālaṅkārasabbhāvehi sampanno yutto samiddho vā kavīnaṃ mano harati savase vattetīti kavimanoharo kavihadayahilādakārī bandho kattūnaṃ bandhantānaṃ kavīnaṃ accantanimmalaṃ atisayaparisuddhaṃ aguṇalesenāpa’nālimpattā kittiṃ guṇaghosaṃ sampādayati nipphādeti.
“由功德”等，如此所说，这十种功德，具足于声音之装饰、事实及真相等诸性质。由此成就有益成就，能摄取诗人之心，众生欢喜其音，因而动人心弦。此纽带连结众多诗人，其名声纯净无瑕，非劣劣则无伤，昭显其美德广传声望，成就美名乃至未来圆满。
§118
118.‘‘Guṇe’’ccādi. Etehi guṇehi imehi saddālaṅkārasaṅkhātadasavidhasaddadhammehi sampanno samannāgato samiddho vā bandho pajjādibandho kavimanoharo attano niravajjattā kavīnaṃ cittaṃ pīṇento kattūnaṃ racayantānaṃ accantanimmalaṃ appakadosenāpi asammissattā atiparisuddhaṃ kittiṃ bandhanavisayabhūtayasorāsiṃ sampādayati nipphādetīti. Iminā kāraṇena bandhassa yathāvuttadasavidhaguṇapariggaho saussāhaṃ kātabboti adhippāyo. Mano haratīti manoharo, kavīnaṃ manoharo kavimanoharoti viggaho.
118.“品质”等等。由这些品质，这些具备声音装饰名称的十种声音法具足、集会、熾盛，或称为束缚、随执着之束缚，具备吸引心智、悦人心目、诗人喜爱的特性，凭借自身的纯洁无瑕与无罪业之故，不伤害诗人心意的作品，创作出无瑕清净、不含怨恨且不相违背的极纯洁声誉，这种声誉是以名声束缚对象为基础的、彰显名声的光辉。基于此缘故，束缚具有如前述的十种品质的集聚，我主张应当耐心修习，此即统摄。所谓“夺人心者”，即为悦人心之意，诗人之悦者即称为吸引诗人心意者（kavimanoharo）。
Saddālaṅkāraniddesavaṇṇanā词音庄严详说的解释
§119
119.
Adūrāhitasambandha-subhagā yā padāvali;
不动摇且应建立关联的美好句子；
Supasiddhābhidheyyā’yaṃ, pasādaṃ janaye yathā.
该句句子具备良好名声，能生起信心如是。
§119
119. Idāni yathoddesānamesaṃ niddesaṃ sodāharaṇaṃ karonto āha ‘‘adūra’’iccādi. Adūre āsanne adūrena vā adūrāhitakriyākattukammādipadavasena āhito ṭhapito kato sambandho anvayo, tena subhagā manoharā supasiddho suppakāso sugammo abhidheyyo attho yassā sāti tathā, na tu bhāvattho tassa sabhāvagambhīrattā. Vuttañhi –
119.现在为说明上述题目的解释作示例，说：“自‘不动摇’等起。”所谓不动摇，是指接近或远离，或称为未失持的行为造作阶段之称谓，确认了关系、结构、联系的遵守，因此（该句）为美好、悦目、声誉良好、名声响亮、易于掌握、易于理解的应说义理，故应称赞其美好之处，不是本质上的深奥难懂。已说：“对诗人之统摄为此声音之可见范围，”
‘‘Kavīna’dhippāya’masaddagocaraṃ,
『诗偈中所意欲表达的含义，超越声音与文字的范畴，』
Pade phurantaṃ mudukamhi kevalaṃ;
以柔滑的舌头触及字句，仅此而已；
Visanti bhāvāvagamā katassamā,
由此类境界升起的心态相同；
Pakāsayantyā’katiyo tu tādisā’’ti.
如是种种，同类之义得以显现。
Tādisā yā padāvali padapanti ayaṃ pasādaṃ tannāmakaṃ guṇaṃ janaye uppādayati. Yathāti tamudāharati.
此类字句细微连贯，将此宁静称为安乐，生起此安乐，引发此功德。如是例证。
§119
119. Idāni uddesakkamena etesaṃ saddālaṅkārādīnaṃ niddesaṃ sodāharaṇaṃ dassento āha ‘‘adūrāhite’’ccādi. Adūre āsannapadese tadupacārena āsanne vā āhito kriyāya, laddhakriyāyogakattukammādipadānaṃ vasena ca kato, no ce vinyāsavasena ṭhapito vā sambandho icchitatthapatītikkamena aññamaññāpekkhalakkhaṇakriyākārakayogo tena subhagā manoharā, supasiddho pasiddhatthavisaye saddapayogato atipākaṭo abhidheyyo saddattho yassā sā ayaṃ padāvali padapanti pasādaṃ pasādanāmakaṃ guṇaṃ janaye uppādayati. Yathāti lakkhiyaṃ dasseti. Adūre āhitoti vā, upacaritattā adūro ca so āhito cāti vā, so ca so sambandho ceti ca, tena subhagāti ca, su atisayena pasiddhoti ca, so abhidheyyo asseti ca vākyaṃ. Ettha supasiddho nāma saddattho, adhippāyattho pana pakatigambhīro. Vuttañhi –
119. 现今为表明这些音节修饰等的说明，举例说明“不可触及”等词。所谓‘远处’指近似词位，或在附近而动的行为，受理所合成语之用，不论是字词组装，或依托结构安置，为所欲目的循序推进相互关联作为，其结合令此优美悦目，声闻正通，用于确知法义时极为显著，故其词意丰富，称为安乐名义所生功德。如‘远处所触’意指因其安置而非遥远，触及近处或此事所触及，且此为联系，故称其优美，相当清晰，极为广为认知，可称为意义明确的优美语句。所谓‘意旨深远、极清晰、确实表达’之辞句即是此义。此处‘意义明确’谓语义通达，而‘意旨深远’则指品位高深。说曰——
‘‘Kavīna’dhippāya’masaddagocaraṃ,
‘诗人之意旨最广，词义深远’
Pade phurantaṃ mudukamhi kevalaṃ;
音节中仅触及无声轻微音，独一无二；
Visanti bhāvāvagamā katassamā,
于心念所趣入境界，皆俱相同，
Pakāsayantyā’katiyo tu tādisā’’ti.
照明其意，如是之不和谐音相。
Tassattho – asaddagocaraṃ saddassa avisayaṃ hutvā mudukamhi pade kevalaṃ visuṃ phurantaṃ cāpentaṃ kavīnadhippāyaṃ kavīnamajjhāsayaṃ katassamā saddatthavisaye kataparicayā paṇḍitā bhāvāvagamā padatthāvabodhena visanti pavisanti, tādisā ākatiyo tu saddasaddatthānaṃ ākārā pakāsayanti adhippāyatthaṃ jotentīti.
对此，当知——从不顺耳难解之音义领域划出，唯独在轻微音节中，纯净清晰地触及相同意涵者；就诗人之王及诸诗人中间主旨而言，凭借对音义领域深刻熟悉与字句意义明确洞察，智者得以入心，入义，正是如此；这些不和谐音表现于音与意之形状，显现诗之主旨，且发光照耀。
§120
120.
一百二十。
Alaṅkarontā vadanaṃ, munino’dhararaṃsiyo;
装饰其口唇，圣者唇间之护卫；
Sobhante’ruṇaraṃsī’va, sampatantā’mbujodare.
如同朝霞中的红丝线般绚丽绽放，盛开于水面之上。
§120
120.‘‘Alaṅkarontā’’iccādi. Munino sammāsambuddhassa vadanaṃ sabhāvamadhurapakatimukhaṃ alaṅkarontā sajjantā sobhayamānā adharānaṃ raṃsiyo supakkabimbaphalopamaoṭṭhayugaḷavinissaṭabahutarakanticchitābhā muninoti viññāyati sutattā. Ambujodare tā kālopanatapupphakāsaramaṇīye padumabbhantare sampatantā pavattamānā aruṇaraṃsīva bālasūriyaraṃsiyo viya sobhante virājanti.
第120节。所谓『装饰诸色』等义。圣者正自觉者的面容，本性甜美光明的面貌，『装饰』者谓为打扮修饰，盛装光彩照人。下颚的红丝线，比喻为娇嫩莲子果实的双弦，展现多重光泽中略带淡淡的细微色彩，圣者如此被称呼，众人听闻时便觉其卓然尊贵。水面之上，随时绽放的莲花如同美丽的花朵亭亭玉立，在芙蓉之间竞放，犹如初升太阳的红丝线一般光彩夺目，照耀而出。
§120
120.‘‘Alaṅkaronte’’ccādi. Munino vadanaṃ pakatisundaramukhaṃ alaṅkarontā sajjantā adhararaṃsiyo tasseva munino oṭṭhadvayato nikkhantakantisamūhā ambujodare vikasanānurūpakālābhimukhe padumagabbhe upaḍḍhavikasiteti vuttaṃ hoti. Sampatantā pavattamānā aruṇaraṃsī iva bālasūriyaraṃsīva sobhante dibbantīti. Ettha adūrasambandhaṃ pasiddhatthañca nissāya pasādaguṇo pākaṭo. Adhararaṃsīnaṃ munisambandho sutānumitasambandhesu sutasambandhassa balavattā , kākakkhigoḷakanayena vā labbhatīti. Adhare raṃsīti ca, ambujassa udaranti ca vākyaṃ.
第120节。所谓『正装装饰』等义。圣者的面容光彩美妙，『装饰』乃指着装妆扮。下颚的红丝线，是圣者口唇间溢出的光泽集合体。水面间的盛开之莲花，正适合花期光明之时于花蕾上端绽放。绽放中的莲花，如同初升的朝阳之红丝线，光彩美丽，天人皆受其悦目。此处意在彰显圣者面容殊胜光彩。关于下颚红丝线的圣者相关，及传闻之说，因赞颂而闻名。『红丝线』指的是水中的莲花之腹部，如所言中的『水腹』一词。
§121
121.
Ojo samāsabāhulya-
力道集中的现象——
Meso gajjassa jīvitaṃ;
如母象断臂时的生命；
Pajjepya’nākulo so’yaṃ,
『以偈颂亦不令人迷乱，』
Kanto kāmīyate yathā.
『如同令爱慕者所爱悦者。』
§121
121.‘‘Ojo’’iccādi. Samāsassa ekatthavuttiyā bāhulyaṃ bhiyyobhāvo ityanuvaditvā puna ojo vidhīyate, eso ojo samāsabāhullalakkhaṇo gajjassa vuttirūpassa jīvitaṃ hadayaṃ sāraṃ tappadhānattā gajjassa, na pajjassa, soyaṃ ojo anākulo agahano atoyeva kanto hadayaṅgamo, pajjepi na kevalaṃ gajje kāmīyate payujjate. Yathetyudāharati.
关于121节『Ojo』等语，合论辑录统一论述，谓其所含义义浅显且意义丰富。其意谓『ojo』乃合成词之丰富涵义，返映至『gajja』（大象）形态之生命心脏本质，为其生命主干所在，非仅手足髓骨所养。此『ojo』为合成词之丰富标志，乃大象生命之生命所在、心要、精华，如同心脏之功能，非肢体所及。此理论用以说明『ojo』指大象生命力之本质，且非仅藏于四肢，而贯通心脏。举例进一步阐明此义。
§121
121. Idāni ojaguṇaṃ dasseti ‘‘ojo’’ccādinā. Ojo nāma samāsabāhulyaṃ bhinnatthesu pavattasaddānaṃ ekatthapavattilakkhaṇassa samāsassa bahulatā, eso ojo gajjassa gajjabandhassa jīvitaṃ hadayaṃ, jīvitasīsena hadayasaṅkhataṃ cittaṃ vuttanti veditabbaṃ. So ayaṃ ojo anākulo nibyākulo kanto tatoyeva viññūnaṃ piyabhūto pajjepi pajjabandhepi kāmīyate kavīhi payujjateti. Bahulassa bhāvo bāhulyaṃ, samāsassa bāhulyanti viggaho. Gajjabandhādhikārassābhāvā pajjavisayassa ojaguṇassa lakkhiyaṃ dasseti ‘‘yathe’’ccādinā.
对于121节所显『ojo』品质，谓‘ojo’为合成词中多义丰富之一例，含有不同用法中同一涵义之多样关联，指向合成词内涵之丰富。此『ojo』应解为大象之生命心脏所在，是生命的“核心所在”，所蕴含之生命意志即为意识，合心意识之合成。此处『ojo』为不受搅动、未被扰乱的“生命心脏”，亦是意识所在，乃智者所了解、所喜悦者。且依护守护，此“ojo”仍受欲爱诱染，与各种诗人形象相通。释义中提及『bhāhuly』为丰富性，合成词『samāsa』中所含丰富义意之表征。未具象大象形的缺失，反证栏界中『ojo』特质之存在。
§122
122.
Munindamandasañjāta-hāsacandanalimpitā;
『牟尼之主微露笑靥，涂抹旃檀香泥，』
Pallavā dhavalā tasse-vekonā’dharapallavo.
嫩芽洁白，正如那一枝上的嫩芽。
§122
122. ‘‘Muninda’’iccādi. Munindassa mandaṃ īsakaṃ sañjāto pavatto taṃsabhāvattā bhagavato hāsassa hāso hasitaṃ sova candanamiva candanaṃ dhavalattarūpattā, tena limpitā upadehitā pallavā sabbāni kilasayāni ‘‘idameve’’ti niyamābhāvato, dhavalā pakativaṇṇapariccāgena sukkā ahesuṃ gāhāpitattā saguṇassa tādisavisiṭṭhassa paṭilābhato, evaṃ santepi tassa munindasseva eko aññassa tādisassābhāvā adharapallavo na dhavalo dhavalo nāhosi. Accāsannadesiyopi bahumantabbo’ya’massānubhāvoti.
第122节。『尊者』一词等始于此。尊者称谓虽缓而尊敬，具其实相，犹如世尊微笑时之和悦，此笑如同乳香般洁白光润。因其纯净形态，诸恶习污秽皆不附着于此嫩芽。嫩芽洁白，因缺少风湿浸染，且色泽洁净，干爽而牢固，彰显此比库所具之优良品性如是。即便如此，对于尊者而言，别的也无相似性，嫩芽不洁白，亦不洁白。由此可见，此体悟亦当广泛思量其深意，与当今经验相符。
‘‘Pemāvabandhahadaye sadaye jinasmiṃ,
『爱欲之缚系于心，系于于觉悟者，』
Tasmiṃ nu kiṃ kumatayo bhavatha’ppasannā;
『对此，你们有何异见？不欢喜乎？』
Kiṃ tena vo na vihitaṃ hita’muggadugga-
『难道你们未被教导断除有害之难行者，』
Saṃsārasāgarasamuttaraṇāvasānaṃ’’.
『斩断生死海洋，终止轮回之苦吗？』
Iccaparamudāharaṇaṃ. Evametādiso anākulo kanto ojo jānitabboti. Nanu ca ya-tasaddānaṃ nicco sambandho, tasmā kathaṃ ‘‘tasseveko nādharapallavo’’ti ettha yasaddābhāvoti? Saccaṃ, kintu pakkantavisayo, tathā pasiddhavisayo, anubhūtavisayo ca tasaddo yasaddaṃ nāpekkhate. Yathā –
此为本经首要举例。此类无碍之真实力，理应生起。且言音声之常恒相续，故何以云「其声单一非生芽叶」而此处却言无声音乎？确实然，然此处所说者为现前境界，且为通达境界，及为亲证境界之声，非指缄默无声。譬如：
‘‘Savāsane kilese so, eko sabbe nighātiya;
「在法中烦恼，如一切者所扑灭；
Ahu susuddhasantāno, pūjānañca sadāraho’’.
清净之系，且常受礼敬」
Iccādi. Ettha buddho ‘‘buddhānussatimādito’’ti pakkanto.
此为开端。此处世尊称为「以忆佛为初因」之意。
Pasiddhavisayo yathā –
通达境界如是，譬如：
‘‘Aggiṃ pakkhanda’ atha vā, ‘pabbataggā pate’ti vā;
「烧火或曰，山上去」
Yadi vakkhati kattabbaṃ, ñātakārīhi so jino’’.
若有言语所应当行者，应由诸宗亲为之，彼为胜利者。
Iccādi.
此类亦然。
Anubhūtavisayo yathā –
如所经历之境界，如彼言：
‘‘Atītaṃ nānusocāmi, nappajappāma’nāgataṃ;
「已过者我不哀悼，未来者我不憧憬；
Paccuppannena yāpemi, tena vaṇṇo pasīdati’’.
我以当前者而欢喜，因彼光辉而安稳。」
Iccādi.
此类亦然。
Yasaddo tuttaravākyaṭṭho pubbavākye tasaddameva gamayati. Yathā –
声音若在较前句中已出现，在后句中则以此声音为基准依次引出。例如—
‘‘Bodhiṃ namāmi natibhājanamaccuḷāraṃ,
我顶礼觉悟，那超越众生苦难的智慧之光，
Puññākaraṃ bhuvanamaṇḍalasotthibhūtaṃ;
功德之源，世界宝珠，其生起即是护持世间，
Yo cakkhusotasatigocarataṃ sameto,
眼根、耳根、识根等诸根所能感知的范围内，
Dosāridappamathane’karaso budhānaṃ’’.
如佛陀破除烦恼与憍慢的样子。
Iccādi.
如此以上。
Pubbavākyopātto tu yasaddo uttaravākyetasaddopādānaṃ vinā sākaṅkhe vākyassa ūnattaṃ janeti. Ettha pakkantavisayo tasaddo.
先行句所引起的声音，如果没有后续句的声音为依据，便会导致语句意义不完整。此处所谓的“故意偏移”的内容，指的正是该声音。
§122
122. Munindassa mandaṃ īsakaṃ sañjāto pavatto hāsoyeva sitaṃ candanacuṇṇamiva tena limpitā ālepitā pallavā rukkhalatādīnaṃ pakatirattāni kisalayāni dhavalā saguṇapariccāgena setā ahesuṃ, tathāpi tasseva tathāgatassa eko atulo asahāyo vā adharapallavo dantāvaraṇasaṅkhātapallavo na raṃsisaṃsaṭṭhopi samīpaṭṭhopi dhavalo seto nāhosi. Evamettha agahanasamāsabāhulyaṃ dīpitaṃ hoti.
122.『尊者智者』的笑声虽是微弱轻淡，但如同撒布暑天清凉的檀香粉末一般，附着涂敷于嫩叶、树枝等表面，显现出青翠、洁白、纯净的质感。虽如此，尊者如来的某一枝独特嫩叶，并非牙齿间垒积、碎裂的嫩芽，也非轻微摩擦、相邻蒂附的嫩叶，既不呈现玷污破损，亦非洁白明净。此处所呈现的，是必不可少的清净光明与色泽盛满。
‘‘Pemāvabandhahadaye sadaye jinasmiṃ,
『于慈悲心与喜爱心中，系于如来身者情爱纽带，』
Tasmiṃ nu kiṃ kumatayo bhavatha’ppasannā;
『尔时有人愠怒言：你们心中所存何种恶劣行为？』
Kiṃ tena vo na vihitaṃ hita’muggadugga-
『是否你们未曾布施，那渡离轮回海的至善、利益行？』
Saṃsārasāgarasamuttaraṇāvasāna’’nti.
『此为嫌恶不净且令人忧愁之言。』
Aparamudāharaṇaṃ. Tassattho – kumatayo he aññāṇā! Pemāvabandhahadaye sabbesu tumhesu niccaṃ pavattitadaḷhapemānubandhacitte sadaye tatoyeva dayāsahite tasmiṃ jinasmiṃ visayabhūte kiṃ nu kasmā appasannā bhavatha, tathā hi vo tumhākaṃ tena jinena uggo dāruṇo ca, duggo gantumasakkuṇeyyo ca, soyeva saṃsārasāgaro tassa samuttaraṇaṃ pariyantappattiyeva avasānaṃ yassa taṃ na vihitaṃ akataṃ hitaṃ vuddhi nāma kiṃ hoti, na hoteva. Etthāpi samāsassa pākaṭattā ojo guṇo kanto hotīti.
再举另一例。其义为：嗟哉，邪见之人，无智之辈！你们众人心中，爱情系缚于心，常恒相续，坚固的爱著之心，既已深植；而彼胜者（如来）之心，实为慈悲之心，充满悲悯，以你们为悲悯的所缘对象，你们为何对彼毫无净信？况且，对你们而言，彼胜者所渡越的那片轮回大海，广大险峻，难以渡越，能抵达彼岸、到达边际，方才终了——若不由彼胜者为你们成办此事、完成此利益，何谓增益？根本无有增益。此处亦因复合词之义显而易见，故而文辞之美、功德之美令人爱悦。
Nanu ya-tasaddānaṃ niccasambandhoti kathaṃ ‘‘tasseveko’’ti ca ‘‘tasmiṃ nu kiṃ kumatayo’’ti ca iccādīsu heṭṭhā vuttayasaddo natthīti? Saccaṃ, tathāpi pakkantatthavisayo, pasiddhatthavisayo, anubhūtatthavisayo vā tasaddo yasaddaṃ nāpekkhati. Tathā hi –
或问：「彼」字与「哪」字常相连属，为何在『彼者唯一』以及『于彼者何故邪见』等诸例中，下文所说的「哪」字皆不出现？此说诚然。然而，若「彼」字所指涉的含义属于已离去之事、已成就之事、或已亲身经历之事，则此「彼」字并不需要依赖「哪」字。例如——
‘‘Savāsane kilese so, eko sabbe nighātiya;
『彼以烦恼连根拔除，独力摧灭一切〔烦恼〕；',
Ahu susuddhasantāno, pūjānañca sadāraho’’ti.
『〔其〕相续极为清净，恒为供养之所应受。』
Evamādīsu ‘‘so’’ti niddiṭṭhatasaddo ‘‘buddhānussatimādito’’ti ettha atītena buddhasaddena vacanīyavisayo hoti.
在「彼以烦恼连根拔除」等偈颂中，「彼」字作为已明示之语词，于「从忆念诸佛等〔开始〕」一语中，以过去时态的「佛」字来表达其所指涉之义境。
‘‘Aggiṃ pakkhanda’ athavā, ‘pabbataggā pate’ti vā;
『投身于火，或从山巅坠落』——
Yadi vakkhati kattabbaṃ, ñātakārīhi so jino’’ti.
若当陈说应当作的事，则谓此为亲属所为之胜利者。
Evamādīsu tasaddo ñātakārīhi kattabbattā pasiddhabuddhapadatthavisayo.
如是等语在亲属所为的应当作（法）中，因觉悟者之意旨而广为流传。
‘‘Atītaṃ nānusocāmi, nappajappāma’nāgataṃ;
『过去不当悲伤，未来不生起忧，』
Paccuppannena yāpemi, tena vaṇṇo pasīdatī’’ti.
『现时以这（正见）为持，故此名色欢喜。』
Evamādīsu tasaddo ananusocananappajappanayāpanasaṅkhātavijānanavasena anubhūtatthavisayo, tasmā tīsupi ṭhānesu tasaddo yasaddaṃ nāpekkhate. Ettha pana pakkantavisayo tasaddo adhippeto. Apica uttaravākye ṭhito yasaddo pubbavākye tasadde asatipi tameva dīpeti. Tathā hi –
此类语在三处为不生悲伤、不生忧恐及具明知之体验意旨而成立，因此此语于三处无所偏废。但于未来所在的境界，此语为主导。再者，下文所依止之语亦以先前所依为真而照照其意。确如是言——
Bodhiṃ namāmi natibhājanamaccuḷāraṃ,
「我礼敬觉悟，为消除众生分裂之痴闇，」
Puññākaraṃ bhuvanamaṇḍalasotthibhūtaṃ;
造福于世间宝藏而成就的善行。
Yo cakkhusotasatigocarataṃ sameto,
彼汇聚眼根、耳根及六根所触之境。
Dosāridappamathane’karaso budhānanti.
称为同一不生嗔恨、同心摧伏烦恼者。
Yo budhānaṃ cakkhusotasatīnaṃ gocarataṃ visayabhāvaṃ sameto patto, tesaṃyeva dosārīnaṃ kilesapaccatthikānaṃ dappamathane dappamaddane ekaraso padhānakicco samiddhivanto vā hoti, taṃ bodhiṃ namāmīti sambandho. Pubbavākye payojito yasaddo uttaravākye tasaddopādāne asati saṃsayamuppādayamāno vākyassa ūnattaṃ karoti. Udāharaṇaṃ pana pākaṭaṃ.
彼聚集众圣眼根、耳根所触境界事理，专注而得。对彼治嗔恨等内烦恼者，专心一致于摧伏与削弱烦恼，是成就功德之事。故称为觉。若前文为因，后文无此因缘所依，则生疑虑，令文意减弱。示例甚明。
§123
123.
Padābhidheyyavisayaṃ,
以脚为指称对象。
Samāsabyāsasambhavaṃ;
合成与分解的产生；
Yaṃ pāriṇatyaṃ hoti’ha,
成就了那个成熟；
Sopi ojova taṃ yathā.
那也如同力量一般。
§123
123.‘‘Padi’’ccādi. Padassa abhidheyyo attho so visayo yassa. Yattha pacurasaddābhidheyyo attho saṃkhittapadehi vuccate, so samāso. Yatthappakehi padehi abhidheyyattho pacurapadehi vuccate, so byāso. Tato samāsabyāsato sambhavo yassa. Taṃ tathāvidhaṃ yaṃ pāriṇatyaṃ pariṇatabhāvo hotīti anuvaditvā sopi iha sasatthe ojovāti vidhīyate. Taṃ yathetyubhayampi udāharati.
第一二三条。自『词』起。『词』者，其所指称的义义也，即某个领域。由较长的词组成的较短词，称之为合成词；由较短的词构成较长的词，称之为分解词。由合成与分解产生的便是合成与分解。此谓成熟者，其成熟状态翻译为『成就』，也因这里文义，谓之如力量般。以此说明二者皆可举例。
§123
123.‘‘Pade’’ccādi. Padānaṃ bahūnaṃ appakānaṃ vā padānaṃ abhidheyyavisayaṃ vitthārasaṃkhittatthavisayavantaṃ samāsabyāsasambhavaṃ yathākkamaṃ saṅkhepavitthāradvayena nipphannaṃ nipphattivantaṃ vā yaṃ pāriṇatyaṃ kattūnaṃ ganthavisaye pariṇatippakāsako yo saddadhammo atthadhammo hoti, saddaguṇo atthaguṇoti vuttaṃ hoti, sopi iha subodhālaṅkāre ojo nāma saddaguṇo atthaguṇo. Taṃ yathāti dvīsu lakkhiyaṃ dasseti, padānaṃ abhidheyyo visayo yassa pāriṇatyasseti ca, samāso ca byāso cāti ca, tato sambhavanti ca, tato sambhavo assāti ca, pariṇatassa kattuno ganthassa eva vā bhāvoti ca viggaho. Kattu pāriṇatyapakkhe tappakāsakaganthassa tadatthena pāriṇatyaṃ siddhaṃ.
第一二三条。自『词』起。『词』者，众多词中较短的词，作为义项的对象，兼有广泛与狭窄的义域。合成与分解之起因，依照规范缩略或扩展产生稠密或稀疏的状态，或由饱满而稀释，或由稀释而饱满。那个成熟表征于由构造成熟的文句中，其音义相辅相成，音韵之美称为『词的功德』，意义之深称为『义的功德』。此处为明晰文义，『力量』称为词的功德与义的功德。如此说明于两方面，词的义项范围之成熟称寿终正寝，合成与分解称成熟，因而产生，亦即合成与分解的起因。进一步解析成熟的构成关联于文句的构造。若说制作成熟的构成，实际上即为文句的成就。
§124
124.
第一二四条。
Jotayitvāna saddhammaṃ,
点燃正法，
Santāretvā sadevake;
救护诸天众；
Jalitvā aggikhandho’va,
如同点燃一块火焰，
Nibbuto so sasāvako.
那位弟子随同众弟子证得涅槃。
§124
124.‘‘Jotayitvāne’’ccādi. Iminā heṭṭhā pacurapadābhihito buddhavaṃso saṅkheparūpena vutto.
124.“点燃起”及其余。以下以简略方式阐述佛史中所述内容。
§124
124.‘‘Jotayi’’ccādi. So tathāgato saddhammaṃ sapariyattikaṃ navalokuttarasaddhammaṃ jotayitvāna ñāṇālokena obhāsetvā sadevake satte santāretvā saṃsārasāgarapariyantamupanetvā aggikhandhova mahātejena aggikkhandho viya jalitvā anaññasādhāraṇarūpakāyasampattiyā pajjalitvā ante sasāvako sāvakehi saha nibbuto khandhaparinibbānena parinibbutoti. Iminā sakalabuddhavaṃse bahūhi padehi vuttattho saṅkhepakkamena vutto. Sataṃ dhammo, santo saṃvijjamāno vā dhammoti ca, saha devehi vattamānāti ca, saha sāvakehi vattamānoti ca viggaho.
124.“点燃”始。彼如来将正法——遍满三界、最为殊胜的正法——点燃，且以智慧之光照耀诸天众。令诸天众得以离苦，最终带领众生渡过轮回苦海。正如大火焰点燃火炭，彼以殊胜的圣贤身心具足如同火炭，燃起大火，最后与诸弟子共证涅槃。如此以火焰火炭为喻，暗示彼以无与伦比的圣行功德，令众弟子随其证悟而断灭一切蕴通入涅槃。此理旨在众佛世系诸多处以简明文字概述。又曰正法如火、圣人如火苗。彼与诸天共住，与弟子共处，故名点燃。
§125
125.
Matthakaṭṭhī matassāpi, rajobhāvaṃ vajantu me;
愿我掌骨及掌骨上的骨髓，坚固无缺，远离血污；
Yato puññena te senti , jenapādambujadvaye.
因为善业使这些血脉如同莲花双足间流动不息。
§125
125.‘‘Matthakaṭṭhī’’iccādi. Matassāpi maraṇamāpannassāpi me matthake muddhani aṭṭhī rajobhāvaṃ dhūlittaṃ vajantu pāpuṇantu. Kasmāti ce? Yato yasmā kāraṇā puññena kusalena kammena hetunā te rajā jinassa ime jenā, pādā, teyeva ambujāniva ambujāni, tesaṃ dvaye senti pavattanti, tathā hotu vā mā vā, paṇatigedheneva vadati. Ettha ‘‘kathamahaṃ bhagavato pāde niccaṃ sirasā paṇamāmī’’tyadhippāyo vitthārena vutto.
一二五。『掌骨』等词释义：即使我的掌骨和掌骨骨髓临近死亡时，也愿其坚固无损，远离血污，保持纯净无染。缘何如此？是因为凭借善业与善行的因缘，这些血脉如同莲花的根茎及莲足，间或流通不息；就如同莲花彼此相连，有时流动，有时宁静，这谓之血流循环。此中详尽阐述了『我如何恒常顶礼世尊脚底』的意愿。
§125
125.‘‘Matthaki’’ccādi, matassāpi me mayhaṃ matthakaṭṭhī muddhani aṭṭhīni rajobhāvaṃ atisukhumarajattaṃ vajantu pāpuṇantu. Kasmā āsīsanaṃ karotīti ce? Yato yasmā kāraṇā puññena mayhaṃ tathāvidhena kusalakammena hetunā te rajā jenapādambujadvaye jinapaṭibaddhacaraṇapadumayugaḷe senti pavattanti, buddhassa siripāde kiñcipi rajojallaṃ na upalimpateva, tathāpi vandanābhilāsena evaṃ vuttaṃ. Ettha ‘‘kathamahaṃ bhagavato siripāde muddhanā niccaṃ paṇamāmī’’tyabhilāso vitthārena vutto. Matthake aṭṭhīti ca, rajaso bhāvoti ca, jinassa imeti ca, jenā ca te pādā ceti ca, teyeva ambujānīti ca, tesaṃ dvayanti ca viggaho.
一二五。『掌骨』等词义：愿我的掌骨及骨髓，骨骼极为细微柔软者，坚固无损，远离血污。何以如此？由于善业因缘，我以善行种种功德，使其如莲花根茎和莲花双足般相连流注；即便佛陀圣足洁净无染，仍怀此礼敬心愿。文中详尽解释了『我如何恒常顶礼世尊圣足』的心志。掌骨为骨，血污为血脉，世尊即指佛陀，莲为彼双足，由此说明血脉的生理和功德义理。
§126
126.
Iccatra niccaṃpaṇati-gedho sādhu padissati;
此处说常恒的勤勉勤奋，坚固持守正行，善能现现，令人赞美；
Jāyate’yaṃ guṇo tikkha-paññāna’mabhiyogato.
此种品质因锐利明觉的智慧的接触而生发；
§126
126. Byāsattamevassa vivarati ‘‘iccatri’’ccādinā. Iccevaṃ atra gāthāyaṃ paṇatiyaṃ paṇāme gedho adhikacchando sādhu sundaraṃ padissati viññāyate, ayaṃ yathāvutto ojo guṇo pariṇatabhāvasaṅkhāto tikkhapaññānaṃ sātisayamatīnaṃ evaṃ santepi abhiyogato punappunappavattitaparicayabalena jāyate uppajjati.
第126节。这句“iccatra”等词由注释者逐字详解。此处诗句称赞勤奋勤勉，强调其热切渴望，称许庄严美妙。此品质正如前文所说，因成熟之力而生，正是锐利智慧的力量。即便如此，因反复实践的熟悉与推动力，此品质不断生起、重现；
§126
126. Idāni saṃkhittassatthassa vitthārena pakāsitabhāvaṃ ‘‘iccatra’’iccādinā niddisati. Iti iminā anantaragāthāyaṃ vuttakkamena atra imissaṃ gāthāyaṃ niccaṃpaṇatigedho nirantarapaṇāme adhikakattukāmatākusalacchando sādhu vibhūto vibhūtaṃ vā padissati paññāyati, ayaṃguṇo yathāvutto ayaṃ pariṇatabhāvasaṅkhāto ojo nāma saddatthaguṇo tikkhapaññānaṃ sukhumabuddhimantānaṃ abhiyogato ganthavisayabhūtena nirantarābhyāseneva jāyate sijjhati, vattu pāriṇatyeneva bhavanato yesaṃ kesañci yena kenaci pakārena na sijjhatīti. Niccaṃ pavattā paṇatīti ca, tassaṃ gedhoti ca, tikkhā paññā yesanti ca, abhi punappunaṃ yogo yuñjananti ca viggaho.
第126节。今从简约含义详述“iccatra”等词。依附后续诗句之说明，此处言勤奋勤勉不绝，持续精进，依赖善根渴求，庄严辉映，慧解成熟显现。此品质正如前所述，为成熟表现之锐力，即名为锐利智慧为柔细悟者所具。因缘起以诸经论为资粮，持续修习而生、渐显、成熟。若无适当条件，虽有勤奋亦难得生长稳固。所谓常起常行，正是此勤奋之意。勤奋即锐利智慧，且不断结合而成稳固功德；
§127
127.
Madhurattaṃ padāsatti-ranuppāsavasā dvidhā;
甘美的言语二种，端庄纯洁无染着；
Siyā samasuti pubbā, vaṇṇāvutti paro yathā.
应当具足全面清晰的回忆，如同色彩鲜明的再现一样。
§127
127. Mādhuriyamavadhārayamāha ‘‘madhuratta’’miccādi. Savanīyattena manoharattaṃ madhurattaṃ. Taṃ padāni vākyālaṅkārāni samānāni uttaruttarehi, tesaṃ āsatti ṭhānādināyathākathañci samasutīnaṃ āsannatā padāsatti, paṭhamappayuttassakkharassa pacchā pāso pakkhepo anuppāso, padāsatti ca anuppāso ca, tesaṃ vasena dvidhā hoti. ‘‘Kīdisā te’’ti āha ‘‘siyā’’tiādi. Pubbā paṭhamābhihitā padāsatti samā yena kenaci ṭhānamattāsaṃyogādinā padantarena suti vaṇṇo yassā sā siyā bhaveyya, paro pacchimo anuppāso tu vaṇṇassa sarabyañjanalakkhaṇassa āvutti punappunuccāraṇaṃ siyāti. Evaṃ katthaci bandhe samānapadāsatti katthaci anuppāso katthaci tadubhayaṃ, dvayena rahito viraso bandho nassādīyate kavīhi, tādisaṃ madhurattaṃ duvidhaṃ paṭipajjitabbaṃ, silesasamatānvitantuccantameva ramaṇīyaṃ siyāti lakkhaṇaṃ dassetvā ‘‘yathe’’ti lakkhiyamubhayatthodāharati ‘‘yade’’ccādinā, ‘‘munindi’’ccādinā ca.
127. 有关『清甜美丽』，当以『甜润乐音』为喻。这里所谓甜润乐音，乃是悦耳动听的美妙声音。此类词汇或句法修饰语，彼此间相互类似，层层叠进，其相互紧密相关，显现出清晰的声音结构特征。首先所连结的音节具有一定顺序，前后相承，称为『接续音节』，而不连贯的称为『不接续音节』，这两者的结合形成其存在。对此有人问道：「这两者是怎样的呢？」所说的“有”，就是前面所讲的接续音节是指某些特定位置相连贯的音节，形成声音的连续印象；后者是指不接续音节，它代表声音的复述和回响，夹带华美的音韵色彩。如此，在不同组合状态，有时出现连续的音节，有时是不接续音节，有时两者兼具。诗人们以此方法表达无碍乐音，彰显类似甜润乐音的二重性质，应当施行此法，透显其清净优美的特质，并通过「如是」的示例以及「是者」等释义加以说明，同时引述出家智者之说。
§127
127. Idāni madhuraguṇaṃ dasseti ‘‘madhuri’’ccādinā. Madhurattaṃ savanīyabhāvato manoharattaṃ madhuraguṇaṃ, padānaṃ vākyāvayavasaṅkhātānaṃ syādyantādīnaṃ uparūparipadehi samānānaṃ āsatti ṭhānakaraṇādinā yena kenaci pakārena aññamaññaṃ āsannatā, anuppāso pubbuccāritavaṇṇānaṃ puna pakkhipanañcāti dvinnaṃ vasā vibhāgena dvidhā hoti. Tattha pubbā padāsatti samasuti siyā, pubbāparavaṇṇānaṃ ṭhānamattākaraṇādīhi āsannasutisaṅkhatavaṇṇavutti hoti, paro anuppāso pana vaṇṇāvutti sarabyañjanasabhāvānaṃ pubbuccāritavaṇṇānaṃ punappunuccāraṇaṃ siyāti. Yathāti dvīsu udāharaṇamādisati. Evaṃ katthaci bandhe padāsatti katthaci anuppāso katthaci tadubhayaṃ, dvīhi vinimutto pana bandho viññūhi assādanīyo na hoti. Upari vakkhamānāhi silesasamatāhi yuttaṃ madhurattaṃ pana visesato assādanīyaṃ hotīti. Madhurassa bandhassa bhāvoti ca, padānaṃ āsattīti ca, anu pacchā pāso pakkhepoti ca, padāsatti ca anuppāso cāti ca, tesaṃ vaso bhedoti ca, samā suti vaṇṇo yassāti ca, vaṇṇassa āvuttīti ca viggaho.
127. 今释甜美特质，即称为『甜润』。甜润指其悦耳而动人的音韵品质。词语与句子成分之间，由于末端音节的相似，在上下文层层相承，有紧密的联系，由此造成音韵的紧凑与相近性。不接续音节指的是插入前后断裂的颜色变化，复现音韵的表现，分为两种状况。这其中，前者音节之间因位置和成分关系而产生的连续听觉印象，是整体音韵回响形成的基础；后者的非接续则是指华美音色的复现，表现为音韵再现，如此两种形式互相交织。譬如诗歌创作，有时连续结合，有时不连接，有时两者并用，而精通者能知晓如何解脱这束缚，从而达到恰到好处的甜美境界。上述论述结合音韵性质的统一与形态的分异，指出甜润的特质源于诗句的粘合和华美的声音再现。综上，是对接续音节、非接续音节及其存在形式的详尽解说，由此明确了音韵上的紧密与华美是甜润表现的根本。
§128
128.
Yadā eso’bhisambodhiṃ,
当这位圣者证得完全觉悟之时，
Sampatto munipuṅgavo;
尊贵的圣人达到了究竟圆满；
Tadā pabhuti dhammassa,
彼时，法光显耀，
Loke jāto mahussavo.
于世间出生者，大放光明。
§128
128. Eso munipuṅgavo yadā yato pabhuti abhisambodhiṃ sabbaññutaññāṇaṃ sampatto samadhigato, tadā pabhuti tato ārabbha dhammassa catusatipaṭṭhānādibhedassa sattatiṃsabodhipakkhiyasaṅkhātassa mahussavo mahanto abbhudayo nippaṭipakkhā pavatti loke tividhe jāto ahosīti. Iha kvaci dīghatākataṃ sadisattaṃ, kvaci ṭhānakataṃ, kvaci saṃyogakataṃ, kvaci aññathā, tenāha ‘‘siyā samasuti pubbā’’ti.
128. 当那位圣人至尊成就圆满觉悟、具足无上无知之智慧，深入禅定之时，从此显现出法的妙广大，随之开始弘扬法中四念处等各类修行法门，由七十二种成就觉慧支柱所集成者，无穷声誉大起，奇妙展现广布人间，三道世间中诞生。此声誉有时形显持久，有时显现局促，有时因缘聚合，有时别具他相，因此人说“以前有此盛名”。
§128
128.‘‘Yadi’’ccādi. Eso munipuṅgavo yadā abhisambodhiṃ sabbaññutaṃ sampatto sasantāne uppādanavasena sampāpuṇi, tadā pabhuti tato paṭṭhāya dhammassa kāyānupassanāsatipaṭṭhānādipabhedassa sattatiṃsabodhipakkhiyadhammassa mahussavo mahābhivuddhi loke kāmādilokattaye jātoti. Iha ‘‘yadā eso’’ti dīghakālavasena āsannatā, ‘‘ya e’’ti ṭhānavasena āsannatā, ‘‘abhisambodhiṃ sampatto’’ti saṃyogavasena āsannatā, ‘‘bhi dhi’’nti dhanitato āsannatāti iccādinā padāsatti daṭṭhabbā. Abhisambujjhati etāyāti ca, pumā ca so goceti ca, munīnaṃ puṅgavoti ca, mahanto ca so ussavo cāti ca viggaho.
128.“若”字起首。 当此圣人至尊成就圆满觉悟，且贯通一切，似由连续不断之产生而完成，彼时方显现弘扬法身，践行体察诸法身观等七十二种觉慧支柱大成，广大发扬于世间欲、色、无色三界。此处“若则彼时”表示长时的接近，“是那者”表示地点的接近，“成就究竟觉者”表示缘会的接近，“彼此”表示财力之接近，以此等七种方面加以观察。此悉是缘起成就，一人能够直觉领会，故称之为圣人、贤相之尊，又以其大名而广为闻知。
§129
129.
Munindamandahāsā te, kundasandohavibbhamā;
圣人之笑，虽似迟钝；如甘霖润泽山谷。
Disanta’manudhāvanti, hasantā candakantiyo.
他们向远方奔去，笑着如同月亮般光彩照人。
§129
129.Kundānaṃ kusumānaṃ sandoho samūho, tassa vibbhamo yesaṃ te, munindassa mandahāsā manuññā hasitāni candassa kantiyo sobhāyo hasantā viḍambayantā disantamanudhāvanti anuvicaranti. Iccatra nakārasahitassa dakārassa, takārassa cānuvattanaṃ.
129. 花簇和云团聚集，其间明亮灿烂的是那些凹纹花朵，它们是比库王柔和微笑的人，是世尊那受人喜爱的明月光辉，笑着装饰着光彩，嘲弄着向远处奔去，闲逛游行。这里须观察鼻梁上的唇边果实和鬃毛的随从现象。
‘‘Indanīladaladvanda-sundaraṃ sirimandiraṃ;
『靛蓝色莲叶成对，华丽尊贵的圣殿；','140':'比库王眼睛成对，透出遮挡黑暗的光明』。
Munindanayanadvandaṃ, vindati’ndīvarajjutiṃ’’.
『得见牟尼之主双目，彼双目具有青莲之光辉。』
Iccaparamudāharaṇaṃ.
此处是以上诗句的举例说明。
§129
129.‘‘Munindi’’ccādi. Kundasandohavibbhamā supupphitakundakusumarāsisadisalīlāvantā te munindamandahāsā buddhassa manuññā hasitā candakantiyo nimmalacandakiraṇe hasantā nindantā disantaṃ taṃ taṃ disaṃ, disāpariyantaṃ vā anudhāvanti vidhāvantīti. Ettha nakārasahitadakārassa, nakārasahitatakārassa ca āvutti daṭṭhabbā. Mandā ca te hāsā ceti ca, munindassa mandahāsāti ca, kundānaṃ sandohoti ca, tassa vibbhamo yesanti ca, disāyeva disantaṃ, disānaṃ vā antanti ca viggaho.
129. 从『比库王』开始讲解。簇聚灿烂的莲花云彩中，是盛开着美丽花蕊的莲花，它们拥有比库王温和微笑的面容，是这世尊慈悲温和的笑容和月亮般的光辉，在清净的月光中欢喜微笑，嘲弄斥责着，奔向远方，游行于各方，这就是对鼻梁上的唇边果实和鬃毛随从现象的说明。这里应观察鼻梁上唇果实的轮廓以及鼻梁上鬃毛的连带现象。且这些笑容称为柔和微笑，即是比库王的温和笑容，同时莲花簇云指的就是那些明亮的凹纹花朵，其含义是“远方”“多个方向”的界定。
‘‘Indanīladaladvanda-sundaraṃ sirimandiraṃ;
『如两瓣青靛色宝石般美丽的吉祥宫殿；』
Munindanayanadvandaṃ, vindati’ndīvarajjuti’’nti.
『牟尼之王双目，得蓝莲之光辉』。
Idampi nakārasahitadakāravaṇṇāvuttiyā aparamudāharaṇaṃ.
此为以城市名加响声色彩词汇所作别证。
Tattha indanīladaladvandasundaraṃ indanīlamaṇisakalikāyugaḷamiva manoharaṃ sirimandiraṃ tatoyeva sobhāya nivāsaṭṭhānabhūtaṃ munindanayanadvandaṃ indīvarajjutiṃ nīluppalakantiṃ vindati anubhoti, indīvarajjutisamānāti adhippāyo.
此中，如一对蓝宝石薄片所成之宝饰，以蓝宝石叶片对之美妙、令心欢喜，吉祥宫殿——亦即由彼处生起光辉、为光辉之所依处——牟尼之王的双目，得蓝莲之光辉、蓝睡莲之光彩而受用之，意谓：与蓝莲之光辉相同也。
§130
130.
Sabbakomalavaṇṇehi, nā’nuppāso pasaṃsiyo;
『以一切柔嫩之色，不得见而可称赞；』
Yathā’yaṃ mālatīmālā, linalolālimālinī.
正如此是一串茉莉花环，柔软细腻，花朵错落有致。
§130
130. Yehi kehici āvuttito anuppāsoti ce? Netyāha ‘‘sabba’’iccādi. Sabbehi komalehi sukumārehi vaṇṇehi akkharehi anuppāso na pasaṃsiyo silāghanīyo na hoti silesavirodhittā. ‘‘Yathe’’ti taṃ udāharati. Ayaṃ mālatīmālā jātikusumadāmaṃ linānaṃ byādhitānaṃ lolānaṃ kusumarasārabbha lolupānaṃ alīnaṃ bhamarānaṃ mālā panti sā assā atthīti linalolālimālinī.
130. 用何种东西被称为不赞的吗？非谓‘一切’等。一切温和细嫩的色彩和字眼所制的不赞，不被喜欢，不是戒律所厌，不与戒律相违。“如”是为说明此理。此茉莉花环由柔嫩花朵编制，是凋谢生病、摇曳不定、喜好芳香、被蜜蜂环绕的花串，其一束即是由凋谢细嫩的花朵连结而成。
§130
130. Vuttānuppāsopi sabbakomalavaṇṇehi viracito na pasaṃsiyoti dassetuṃ ‘‘sabbakomalavaṇṇehī’’tiādimāha. Sabbakomalavaṇṇehi sabbehi sukumārakkharehi kato anuppāso vaṇṇāvuttilakkhaṇo na pasaṃsiyo silesālaṅkāraviruddhattā pasattho na hoti. ‘‘Yathā’’ti tamudāharati. Ayaṃ mālatīmālā esā jātisumanamālikā linānaṃ byāvaṭānaṃ patantānaṃ lolānaṃ gandhaluddhānaṃ alīnaṃ bhamarānaṃ mālinī pantiyuttāti. Ettha lakārasseva punappunappayogena komalavaṇṇāvutti. Mālatīnaṃ mālāti ca, lolā ca te alayo cāti ca, linā ca te lolālayo cāti ca, tesaṃ mālāti ca, sā assa atthīti ca viggaho.
130. 说虽然不赞一切温和色相制造，却也“不赞一切温和色相等”而言。所有温和细软的字句作的不赞，因无色相特征，无所不喜，不破坏戒律装饰，不模糊鲜明。“如”是例证。此茉莉花环是由柔软花朵串成，是凋谢飘落、摇曳芬芳、被蜜蜂环绕的花束。一再用词表述其温柔色彩。茉莉花、朵花、摇曳凋谢、花串这些词皆有其含义详解。
§131
131.
Mudūhi vā kevalehi,
温和的或单纯的，
Kevalehi phuṭehi vā;
或是单纯而显著的；
Missehi vā tidhā hoti,
彼或产生三种混杂、参差不齐的状态，
Vaṇṇehi samatā yathā.
犹如色彩调和般均匀相称。
§131
131. Samataṃ sambhāveti ‘‘mudūhi’’ccādinā. Kevalehi kevalaphuṭādibhāvāpavattehi sakalehi mudūhi catūsupi pādesu sajātiyehi asithilakomalehi vā kakārādīhi vā sithilakomalassa silesapaṭipakkhattā kevalehi phuṭehi vā adhimattasutīhi bhakārādīhi vā akicchavacanīye kicchavacanīyassa sukhumālavipariyayattā missehi vā majjhimasutīhi mudubhūtasaṃsaṭṭhehi vā vaṇṇehi akkharehi karaṇabhūtehi samatā tidhā hoti gajje pajje vā. ‘‘Yathe’’ti tividhamudāharati.
第131章 以“柔软”等性质促进均匀。单以纯粹的裂纹等形态之湮灭，在整体柔软、四肢同类、松软娇嫩，或以露珠等清凉物，或以裂纹等明显突起，或以无欲言说、不愿言说之细微变化，或以混杂轻柔之中等柔软状态，或以文理、色彩等做为作用之物，均匀呈现三种变化，或遍布象皮或鹿皮。所谓“犹如”，举例有三种。
§131
131. Idāni samataṃ vibhāvetuṃ ‘‘mudūhi’’ccādimāha. Kevalehi phuṭamissehi aññattā sakalehi mudūhi sithilakomalehi vaṇṇehi kakārādīhi vā kevalehi phuṭehi kevalakomalavaṇṇarahitattā sakalehi akicchuccāraṇīyehi adhimattasutīhi bhakārādīhi vaṇṇehi vā missehi yathāvuttamuduphuṭasammissehi vaṇṇehi vā karaṇabhūtehi samatā gajje vā pajje vā tidhā hotīti. Yadi sithilakomalavaṇṇehi vicaritaṃ silesālaṅkārassa, kicchuccāraṇīyehi phuṭavaṇṇehi kataṃ sukhumālālaṅkārassa ca virujjhatīti. ‘‘Yathā’’ti tividhamudāharati.
第131章 现在将“柔软”等说代表均匀。仅以裂纹、斑点等对比，整体均匀柔软，颜色、露珠等清凉物，单纯裂纹与无色柔软，整体无错误发音，过度明显立体之物，颜色与多样斑点对比，或以斑点、颜色等做作用物，均匀犹如象皮或鹿皮。若在柔软颜色中体现，违背饰品的适当装饰；若以无明显裂纹颜色构成细腻饰物，则加以护持。所谓“犹如”，有三种说明。
Kevalamudusamatā单纯的柔和均齐
§132
132.
Kokilālāpasaṃvādī,
百灵鸟的鸣叫交谈，
Munindālāpavibbhamo;
圣者谛听之语；
Hadayaṅgamataṃ yāti,
进入内心深处，
Sataṃ deti ca nibbutiṃ.
给予彻底的寂灭。
§132
132.‘‘Kokile’’ccādi. Kokilānaṃ karavīkasakuṇānaṃ ālāpo kūjitaṃ, taṃ saṃvadati pakāsati sīlenāti kokilālāpasaṃvādī, taṃsadisoti attho, munindassa ālāpo visaṭṭhādiaṭṭhaṅgiko saro tassa vibbhamo vilāso sataṃ sappurisānaṃ hadayaṅgamataṃ manonusāritaṃ madhurabhāvaṃ yāti, nibbutiṃ nibbānañca tesaṃ deti.
一三二。『鹊』等句。鹊即夜鹭鸟类之鸣声，乃鸣啼呼叫，相互回应之声，此谓有德者间之谈话。此义即慧者言语详尽八支相具之妙趣，而慧语悠扬流转，进入贤者心间，令人欢喜悦服，情味甘美，由此引发寂灭与涅槃之境界。
§132
132.‘‘Kokili’’ccādi. Kokilānaṃ karavīkasakuṇānaṃ ālāpaṃ nādalīlaṃ saṃvādī pakāsanasīlo, taṃsadisoti adhippāyo, munindassa sabbaññuno ālāpassa visaṭṭhādiaṭṭhaṅgikanādassa vibbhamo vilāso sataṃ sappurisānaṃ hadayaṅgamataṃ cittārādhitabhāvaṃ yāti ca, nibbutiṃ sutasambandhena tesaṃyeva sādhūnaṃ nibbānaṃ deti ca dentopi hotīti. Ettha kokilālāpasaddena nissite nissayavohārena līlā gahitā.
一三二。『鹊』等句。鹊谓夜鹭等鸟类之鸣声，乃声韵优美、活泼生动，谈话者以此为喻，是谓圣人以圆满慧眼具足言语之美妙，故其言辞巧妙畅快，触动贤圣之心，令其心悦诚服，体会安乐，因而引导闻者证得涅槃之果。世人亦当依止此鹊鸣喻，对此言语寄托于听闻与依止，俾显其妙义。此处鹊鸣声与语意相衬，形成完整暗喻。
Kevalaphuṭasamatā纯粹平等
§133
133.
Sambhāvanīyasambhāvaṃ,
可崇敬者所应具备的状态，
Bhagavantaṃ bhavantaguṃ;
世尊即是那位尊者；
Bhavantasādhanākaṅkhī,
期望成就之事，
Ko na sambhāvaye vibhuṃ.
有谁不尊敬那位至尊呢？
§133
133.‘‘Sambhāvanīye’’ccādi. Sambhāvanīyo ādaraṇīyo. Sadevake loke santo sobhano bhāvo adhippāyo yassa taṃ. Bhavantaṃ nibbānaṃ gatoti bhavantagu, taṃ vibhuṃ. Bhagavantaṃ sammāsambuddhaṃ. Bhavassa saṃsārassa anto avasānaṃ nibbānaṃ, tassa sādhanaṃ sampādanamākaṅkhati sīlenāti bhavantasādhanākaṅkhī, ko nāma saṃsāravattijano. Na sambhāvaye ādaraṃ na kareyya, karotyevāti attho.
第133条：“可崇敬者”起初的解释。‘可崇敬者’者，即应受敬重者。于诸天人世界中，具圣洁庄严光彩的主宰者，那便是世尊。‘尊者’指已证涅槃者，即已离苦灭尽者，为至尊者。世尊乃正自觉者。世间轮回的终结、终止即涅槃，修成此涅槃即为修习之果。‘期望成就者’者即持戒者，亦即可成就者。‘谁为轮回境界之主?’若不尊重于此，则不当为之，若为之则有其义。
§133
133.‘‘Sambhāvanīyi’’ccādi. Sambhāvanīyasambhāvaṃ sadevakena lokena ādaraṇīyasobhanādhippāyaṃ bhavantaguṃ bhavassa antasaṅkhātaṃ nibbānaṃ gataṃ vibhuṃ pabhuṃ bhagavantaṃ sammāsambuddhaṃ bhavantasādhanākaṅkhī nibbānasādhanābhilāsī ko katamo saṃsāravattijano na sambhāvaye ādaraṃ na kareyya, karotyeva. Santo ca so bhāvo cāti ca, sambhāvanīyo sambhāvo yasseti ca, bhavassa antanti ca, bhavantaṃ gatoti ca, tassa sādhananti ca, taṃ ākaṅkhati sīlenāti ca viggaho.
第133条续：“可崇敬者”详解。‘可崇敬者’、‘可具之状态’，乃指诸天人与世间敬仰庄严、主宰一切的尊者，已入轮回尽头涅槃，尊者即已成就至尊、圣洁的正自觉世尊。‘期望成就者’者，则是致心希求涅槃成就的人，亦即轮回执持者。‘谁不应尊敬此者？谁不应行敬礼？若不尊敬则不成理，敬礼则当为之。’并且，‘尊圣庄严的状态’即是‘可崇敬的可具状态’。‘轮回终点’即涅槃，‘成就之法’即修习戒律者，皆加以详述。
Missakasamatā混合平等
§134
134.
Laddhacandanasaṃsagga-sugandhimalayānilo;
如新鲜檀香相和之境，芬芳清凉的喜马拉雅山风；
Manda’māyāti bhītova, munindamukhamārutā.
缓缓吹来，令人畏惧似乎迟缓的风，犹如尊者面前徐徐吹来的凉风。
§134
134.‘‘Laddhi’’ccādi. Laddho candanatarūnaṃ saṃsaggo paricayo tena sobhano gandho assāti sugandhī surabhi malayānilodakkhiṇapavamāno munindassa mukhamārutā bhītova tādisamuduttasītalattasugandhasampattiyā attano dūratarattā āyāti anuvattati. Mandanti āgamanakriyāvisesanaṃ.
134「Laddhi」及其释义：『Laddhi』者，谓新鲜檀香树与其枝叶相连融合之境界。此融合具有美好光辉，所散发的香气乃为芬芳馥郁之香味。当喜马拉雅地区的清凉山风吹拂而来，犹如吹向尊者面庞之风，带着恐惧般自然徐缓深远的清凉芬芳，缓缓地从远方追随来到。『Manda』者，谓到来动作之特征。
§134
134.‘‘Laddhi’’ccādi. Laddhacandanasaṃsaggasugandhimalayānilo paṭiladdhacandanatarusārasamavāyena sobhanagandhasamannāgato malayadesato āgacchamānamāluto munindamukhamārutā buddhassa mukhasurabhivāsitapavanato bhīto iva tādisamudusurabhisītalattassa attani asambhavato bhītova mandaṃ saṇikaṃ yāti abhimukhametīti. Candanānaṃ saṃsaggoti ca, laddho ca so candanasaṃsaggoti ca, sobhano gandho yassāti ca, laddhacandanasaṃsaggena sugandhīti ca, malayato āgato aniloti ca, munindamukhato nikkhanto mārutoti ca viggaho. Mandanti kriyāvisesanaṃ. Ettha tividhasamatāyaṃ ‘‘kokilālāpasaṃvādi’’ccāditividhalakkhiyassāpi ‘‘mudūhi vā kevalehi’’ccādinā dassitalakkhaṇattayena tulyatā supākaṭāvāti.
134「Laddhi」及其释义：『Laddhi』者，即檀香枝叶相互融合之境。其与新鲜檀香树的本质融合而成，具备美好香气。当来自喜马拉雅山的清凉气流吹来，伴随檀香树枝条的芬芳，并携带此美好香气，缓缓而来。该气流如同尊者面前轻拂的香风，令尊者有如因清凉芳香而生惧怕的感觉。『Mandanti』为动作之特征。在此，依三种对应，「布谷鸟歌声对话」及「柔和独特」等标志，显示此气息之柔和、纯净与美好。『Candanānaṃ Saṃsagga』即为檀香枝叶的相联，『Laddho』即谓此融合，『Sobhana Gandho』即其美好香气，由融合之檀香成就，『Sugandhi』即为芬芳之义。『Malaya』指喜马拉雅地区，『Anilo』即凉风，『Muninda Mukhatto Nikkhanto Māruto』指出自尊者面前的风。『Mandanti』则指动作之特殊状况。
§135
135.
Aniṭṭhurakkharappāyā, sabbakomalanissaṭā;
『远离一切粗糙之字，从一切柔嫩中脱出；』
Kicchamuccāraṇāpeta-byañjanā sukhumālatā.
『具难于发音之字母，乃微妙细腻也。』
§135
135. Sukhumālatā kathīyati ‘‘aniṭṭhurakkhare’’ccādinā. Aniṭṭhurāni apharusāni akkharāni vaṇṇāni pāyāni bahūni yassā sā tathā, ‘‘niṭṭhurāni appakānī’’ti pāyaggahaṇena sūcitaṃ, tatoyeva sabbehi kevalehi komalehi sithilehi laghūhi akkharehi nissaṭā niggatā kicchena dukkhena uccāraṇā tato apetāni apagatāni byañjanāni yassā sāti anuvaditvā sukhumālatā vidhīyate.
第135节中说『柔细柔软』以『无坚硬』（aniṭṭhura）为先导。所谓『无坚硬』者，是指缺少尖锐粗糙的字母、音调、色彩等多种特性。此处以『坚硬』与『不坚硬』对比，表示此类字母为柔软、松弛、轻巧的音素，发声入微柔和又无难度。辅音音素少且不坚硬，称之为『柔细柔软』，由此而得名。
§135
135. Idāni sukhumālataṃ dasseti ‘‘aniṭṭhure’’ccādinā. Aniṭṭhurakkharappāyā akakkasavaṇṇabahulā sabbakomalanissaṭā aniṭṭhurakkharānaṃ yebhuyyaggahaṇatoyeva sakalasithilavaṇṇavirahitā kicchamuccāraṇāpetabyañjanā dukkhuccāraṇīyavaṇṇehi vigataakkharasamannāgatā sukhumālatā nāmāti. Aniṭṭhurāni akkharāni pāyāni bahūni yassanti ca, sabbe ca te komalā ceti ca, tehi nissaṭāti ca, kicchena uccāraṇāti ca, tehi apetānīti ca, tāni byañjanāni yassāti ca viggaho. Niggahītāgamo.
现今所显示的柔细柔软，即以『无坚硬』为标志。『无坚硬字母』指缺少阻塞音及粗糙声调，完全柔软松懈且无色彩的字母集合。其辅音音素发声困难较少的特征，亦无粗糙色彩表现，统称为『柔细柔软』。这里说明『无坚硬字母』有很多且全部柔软，发声轻巧，由此标明其本质。包含辅音音素的分析皆在此述。此理节录自原文。
§136
136.
Passantā rūpavibhavaṃ, suṇantā madhuraṃ giraṃ;
『目见是形相的变化，耳闻是甘美的言语；』
Caranti sādhū sambuddha-kāle keḷiparammukhā.
他们行动端正，在正觉世尊在世时，专注于戏耍嬉戏之事。
§136
136. Udāharati ‘‘passantā’’iccādi. Rūpavibhavaṃ rūpasampattiṃ passantā madhuraṃ giraṃ vācaṃ suṇantā sādhavo keḷiparammukhā kīḷāya nicchantā carantīti sambandho. Katthāti āha ‘‘sambuddhakāle’’ti.
第136条。以「观察」等词为例说明。观察色界现象、观察色界增盛、倾听甜美的言语，善护比库专注戏耍游戏，低身玩耍，彼此和谐相应。此乃缘起关联。‘世尊在时代’之意即指世尊在世时。
§136
136.‘‘Passanti’’ccādinā lakkhiyamudāharati, taṃ vuttatthameva.
第136条。用「观察」等词作为特征举例，内涵完全与前文说明相同。
§137
137.
Alaṅkāravihīnāpi, sataṃ sammukhate’disī;
即使没有装饰修饰，也面对真实的存在，安然自在。
Ārohati visesena, ramaṇīyā tadujjalā.
特别向上攀升，光明照耀，使该处景观美好怡人。
§137
137. Visiṭṭhassāññadhammassa abhāvepimināvopādeyo bandhoti āha ‘‘alaṅkāre’’ccādi. Alaṅkārehi vihīnāpi edisī sukhumālatā sataṃ paṇḍitajanānaṃ sammukhataṃ abhimukhabhāvaṃ vācāgocarattaṃ ārohati upagacchati, kimutaatthālaṅkārālaṅkitetyapisaddo. Tena sabhāvavutyādinā alaṅkārena ujjalā dittā pana visesenātisayena ramaṇīyā manuññāti.
137. 关于“无特色相应法缺失”之处，彼时所应摈弃者，谓之“装饰”等等。即使无装饰，其细微柔美常在，这乃智者们面前之显现面貌，属于口语可及之事，渐渐上升接近，犹如装饰所饰之义。由此观之，“装饰”之言亦成立。故由本性应说，虽曲折关联之言，因装饰而明亮，被认为极为殊胜美妙，实为人间所喜爱。
§137
137.‘‘Alaṅkāre’’ccādi. Edisī evaṃvidhā sukhumālatā alaṅkāravihīnāpi atthālaṅkāravirahitāpi sataṃ paññavantānaṃ sammukhataṃ abhimukhabhāvaṃ tesaṃ vacanavisayabhāvanti attho ārohati pāpuṇāti. Tadujjalā tena sabhāvavuttivaṅkavuttisambhūtena atthālaṅkārena jotamānā visesena atisayena ramaṇīyā manuññā hoti. Alaṅkārehi vihīnāti ca, tena ujjalāti ca viggaho.
137.“装饰”等等。诸如此类，细致柔软的存在，即使没有外在装饰，也具内在意义，不依赖装饰者，智者们在座前之显现面貌，或谓它们言辞内容之家当，逐渐上升而得之。因其发光，依此自然之说，虽语义曲折，仍产生装饰之义，因而鲜明明亮，由此极为殊胜美妙，乃人间所喜爱。所谓“无装饰”，即指此发光之义。
§138
138.
Romañcapiñcharacanā, sādhuvādāhitaddhanī;
毛发细长多翘，善言益语财富充足；
Laḷanti’me munīmeghu-mmadā sādhu sikhāvalā.
这些智者们摇曳如云，善言清脆动听，恰似美丽羽毛的光辉。
§138
138. Tamudāharati ‘‘romañce’’ccādinā. Romañcā lomahaṃsā iva romañcā eva vā, piñchāni barihāni tesaṃ racanā chattākārena vidhānaṃ yesaṃ te tathā, ‘‘sādhū’’ti vādo vacanaṃ taṃsadisoyeva vā, āhito dhani kekāsaṅkhāto yesaṃ te tathā, munimeghena munisadisena munisaṅkhātena vā vāridena ummadā mattā sādhusadisā sādhu eva vā sikhāvalā mayūrā laḷanti līlopetā vicaranti, aññamaññaṃ ramantīti attho.
138. 此句举例“毛发”等言。毛发即如雁鹤毛，正如毛发那样；翎毛般柔软，安排如伞盖状，则称之为“善言”。善言即言辞清脆悦耳之意；“财富充足”乃称其盛大、超群。贤者云聚或贤者姿态庄严或如贤者之述水般流转羽毛色彩，光辉闪耀，孔雀般摇动嬉戏，彼此相悦相娱是其意。
§138
138. Atthālaṅkārayuttasukhumālatamudāharati ‘‘rome’’ccādinā. Romañcapiñcharacanā lomahaṃsasadisā romā eva vā piñchānaṃ barihānaṃ racanā chattākārena vitthāravantā sādhuvādāhitaddhanī ‘‘sādhū’’ti vacanasadisehi sādhuvādehi vā pavattakekāninnādehi samannāgatā munimeghummadā munisadisena munisaṅkhātena vā meghena sañjātamadā ime sādhusikhāvalā sajjanasadisā sādhuno eva vā mayūrā laḷanti līlopetā bhavantīti. Idaṃ asesavatthuvisayaṃ samāsarūpakaṃ amukhyapakkhe ‘‘romañcā viya sādhuvādo viya muni viya sādhavo viyā’’ti ca, mukhyapakkhe ‘‘piñcharacanā viya āhitaddhanī viya megho viya sikhāvalā viyā’’ti upacaritabbaṃ. Romañcā eva piñchānīti ca, tesaṃ racanā yesanti ca, ‘‘sādhu’’iti vādoti ca, āhito ca so dhani ceti ca, sādhuvādo āhitaddhani yesanti ca, muni eva meghoti ca, tena ummadāti ca, sādhavo eva sikhāvalāti ca vākyaṃ. ‘‘Munīmegho’’ti ettha dīghattaṃ chandānurakkhaṇatthaṃ.
138. 以细微柔软为装饰的比喻，用于说明“毛发”等。所谓毛发，是指像天鹅羽毛那样排列的毛发，或者是如翎毛般构成的羽扇形状向外展开者。赞美称“善哉”一词，在言语上是称赞，也可理解为赞美声的发生。这里包含如仙人云雾般庄严的贤者形象，称为贤者的云，代表由云而生起的美好象征。这些“善哉之毛”既是贤者之像，贤者自身亦如秀发般欢舞，翩翩起舞，生动而灵巧。此乃整体篇幅的总结、主要部分，是以“毛发”比喻赞叹、贤者形象、善哉赞誉，如同贤者、云、秀发、赞美声的相类比。这里“毛发”特指“翎毛”，构筑起的正是“善哉之辞”及称赞，它既是生成的财富、赞美的起因，也即贤者的云，故称“震动”，善哉者则是秀发。词句“贤者云”用于长期维系韵律之目的。
§139
139.
Sukhumālattamattheva, padatthavisayampi ca;
微妙柔软之意，亦适用于词义与内容；
Yathā matādisaddesu, kittisesādikittanaṃ.
如同言语中的“我见”等，常用于叙述称赞或歧义之事。
§139
139. Na kevalaṃ sukhumālatā saddeva, atthepīti dassetumāha ‘‘sukhumālatta’’miccādi. Atthevāti vijjateva, taṃ tu anocityagāmmādivajjanā sambhavati. ‘‘Yathe’’ti tamudāharati. Matādisaddesu vattabbesu kittisesādīnaṃ saddānaṃ kittanaṃ kathanaṃ.
139. 此处“微妙柔软”非单指声音而已，乃指意义，故云“微妙柔软”一词。所谓意义确实存在，且由无明、怒恨等恶根所引发。文中“如同”举例说明。在“我”等称谓等语句中，涵盖了称赞或褒义词语之内容。
§139
139. Ayaṃ sukhumālatā na kevalaṃ saddeva, atthepīti dassetuṃ āha ‘‘sukhumālatta’’miccādi. Sukhumālattamattheva padatthavisayampi ca padābhidheyyagocarampi sukhumālattaṃ attheva, tañca ocityahīnagāmmadosaparihārena sijjhati. ‘‘Yathā’’ti tamudāharati. Matādisaddesu vattabbesu kittisesādisaddānaṃ kittanaṃ kathananti. Mato itiādi yesaṃ ‘‘jīvitakkhayaṃ patto’’ iccādīnamiti ca, kittiseso itiādiyesaṃ ‘‘devattaṃ gato, saggakāyamalaṅkarī’’tyādīnamiti ca viggaho.
139. 此处“微妙柔软”的含义不仅仅是声音，还有意义，故用“微妙柔软”来显示。微妙柔软不只在词义方面，也适用于词形和语义层面。由于贪嗔痴欲、无明等烦恼的减少而停止下滑。文中举例“如同”说明。在“我见”等词句中，存在诸多称赞、褒义词语的叙述。例如“我见”涉及“得生死解脱”等的概念，而称赞语则涉及“往天界，装饰天体”等义理解释。
§140
140.
Siliṭṭhapadasaṃsagga-
附着词尾的结合体——
Ramaṇīyaguṇālayo;
使人欢喜的特征所在；
Sabandhagāravo so’yaṃ,
他这整体的拘束庄严，
Sileso nāma taṃ yathā.
名为品行，正如所说。
§140
140. Silesaṃ dasseti ‘‘siliṭṭhe’’ccādinā. Siliṭṭhānaṃ bandhalāghavābhāvena aññamaññaṃ siliṭṭhānaṃ padānaṃ saṃsaggena ramaṇīyo manuñño guṇo tassa ālayo pavattiṭṭhānaṃ. Bandhassa racanāya gāravo asithilatā, saha tena vattatīti sabandhagāravoti anuvaditvā soyaṃ sileso nāmāti vidhīyate. ‘‘Taṃ yathe’’tyudāharati. Yathā ayaṃ sileso, tathā aññopi tādiso daṭṭhabbo, na tvayameveti ‘‘taṃ yathā’’ saddassattho.
一四〇。此处以“附着”一词用以展示附着体的状态。所谓附着体，即因拘束的轻重而彼此结合的词尾相互依存，这份相依性造就了令人喜悦的属性，即品行。所谓“体”，是指其根基或所在之处。因拘束结构中存在庄严与松弛，共存于其中，故称整体拘束确有庄重，依此翻译为“拘束庄严”。举例说“正如此般拘束”，意指此品行应如此观察，且他亦非独一无二，仍须“正如其所示”而观照。
§140
140. Idāni silesaṃ niddisati ‘‘siliṭṭhe’’ccādinā. Siliṭṭhapadasaṃsaggaramaṇīyaguṇālayo ṭhānakaraṇādīhi āsannavaṇṇānaṃ vinyāsahetu aññamaññanissitānaṃ padānaṃ samavāyena manuññaguṇassa pavattiṭṭhānabhūto sabandhagāravo bandhagāravasaṅkhātaracanāya asithilabhāvena saha pavatto so ayaṃ bandho sileso nāmāti. Sileso nāma bandhagāravo, tappaṭipādakabandhopyettha silesoti vuccati. Siliṭṭhā ca te padā ceti ca, tesaṃ saṃsaggoti ca, tena ramaṇīyoti ca, so eva guṇoti ca, tassa ālayoti ca, bandhassa guruno bhāvoti ca, tena saha pavattatīti ca vākyaṃ. Taṃ yathā ‘‘bālindu’’iccādi.
140. 现在说明“silesa（染污）”一词，用“siliṭṭhe”等字表达。所谓“siliṭṭha”是指一切与身、语、意染污相关的美好性质，因其产生于诸根业力等彼此倚靠，且相互依存的连带构成，且因松懈弱滑而发显作用的场所等，这样连结起来表现为一种纠缠，这纠缠即称为染污。染污者，名为纠缠烦恼，也称为束缚烦恼，由于它能产生束缚效应，故称为染污。此处“siliṭṭhā ca te padā ceti ca”即指这些词根，因它们的相连性因缘而成。此相连称为“saṃsagga（相接）”，因而令人欢喜称“ramaṇīya”，这些即是该苦蕴的性质，也称为“ālaya（所依）”，又是束缚的根源，此理由此而成立。此论说法，如同“bālindu”等词一样。
§141
141.
Bālinduvibbhamacchedi-nakharāvalikantibhi;
（诗句）如同互相交错的拂晓月光与繁星的光辉闪耀，
Sā munindapadambhoja-kanti vo valitā’vataṃ.
它们交错缠绕，宛若佛足莲华般美丽光辉，
§141
141.‘‘Bālindu’’iccādi. Bālinduno pañcamī pañcadasakalassa vibbhamo manoharattaṃ, taṃ chindati sīlenāti bālinduvibbhamacchediyo pañcamīcandassa kalāsannibhānaṃ nakharānaṃ nakhānaṃ āvaliyo tāsaṃ kantibhi sobhāhi saha valitā saṃyuttā sā, munindassa padāniyeva ambhojāni padumāni tesaṃ kanti. Vo tumhe sāmaññena vadati. Avataṃ pālayatu.
第一四一节。『如新月』等。新月——即十五分之月于第五日——的可爱游移之态，由戒而截断之，故曰『截断新月游移之态者』；与第五日月之光辉相似的指甲诸列，与彼等之光辉、光彩合而缠绕者——此即牟尼之王之足，恰如莲花，此为莲之光辉。『汝等』以通称而说。愿守护未落者。
§141
141.Bālindu…pe… kantibhi taruṇacandavilāsavināsanasabhāvasamannāgatanakhapantisobhāhi saha valitā saṃyuttā sā munindapadambhojakanti sā sambuddhapādapadumasobhā vo tumhe avataṃ rakkhatūti. Bālo ca so indu cāti ca, tassa vibbhamoti ca, taṃ chindati sīlenāti ca, nakhānaṃ āvaliyoti ca, tāsaṃ kantīti ca, bālinduvibbhamacchediyo ca tā nakharāvalikantiyo cāti ca, munindassa padānīti ca, tāniyeva ambhojānīti ca, tesaṃ kantīti ca viggaho.
141.『幼月』……乃至……那排列成行的指甲，其光彩具有使幼月之妩媚黯然失色的本性，与那些光彩相伴而生、相依并俱——牟尼之主莲足的那份光辉，那正自觉者足莲的庄严，愿守护汝等众人。此处语词分解如下：『幼』者，愚痴、幼小之义也；『月』者，因陀罗〔即月天〕之义也；『其妩媚』者，彼之飘逸流转之义也；『截断彼』者，以戒德而截断之义也；『诸甲之列』者，诸指甲之行列之义也；『彼等之光彩』者，属于那些〔指甲〕的光辉之义也；『截断幼月妩媚者』者，即那些指甲行列的光彩之义也；『牟尼之主的诸足』者，即彼等莲花之义也；『彼等的光彩』者，属于那些〔莲足〕的庄严之义也——如此乃逐词拆解之分析。
§142
142.
Ukkaṃsavanto yo koci,
有才能者，
Guṇo yadi patīyate;
若其德行被弃损；
Udāro’yaṃ bhave tena,
此时此人乃宽弘，
Sanāthā bandhapaddhati.
以此担当维系羁绊。
§142
142. Udārattamavadhārayamāha ‘‘ukkaṃsavanto’’iccādi. Yo koci ‘‘idameve’’ti niyamābhāvā guṇo cāgātisayādiko ukkaṃsavanto adhimatto yadi patīyate viññāyate bandheti viññāyati ‘‘bandhapaddhatī’’ti vakkhamānattā, ayaṃ udāro bhaveti vidhi. Udāroyaṃ hotu, kiṃ tato siyāti āha ‘‘teni’’ccādi. Tena ukkaṃsavatā guṇena bandhapaddhati racanakkamo nāthabhūtena udāraguṇena saha vattatīti sanāthā, sampadāvāti vuttaṃ hoti.
一四二。此段谓上品宽弘谓辞「ukkaṃsavanto」等。谓「某人」无自主性执著唯此，若其德行为佚失或恶劣者，则「ukkaṃsavanto」（出众者）更长于此处时须了知，便为「带缚」者，有牢系边界是也。所谓此谓定为宽弘。且愿为宽弘者，为何，复言「彼」等，彼者以其卓越宽弘德业，为羁绊之所系，实乃辅佐、依赖之器，与上品宽弘德俱行相伴，此乃辅佐、完善之义也。
§142
142. Idāni udārattamuddisati ‘‘ukkaṃse’’ccādinā. Ukkaṃsavanto atisayavā yokoci guṇo cāgātisayādiko saddāvaliyā paṭipādanīyo ānubhāvo yadi patīyate sace katthaci bandhe viññāyate, ayaṃ yathāvuttaguṇo udāro nāma bhave. Tena kiṃ payojananti ce? Bandhabandhati padāvali tena ukkaṃsavatā guṇena sanāthā sappatiṭṭhā hoti. Ukkaṃso assa atthīti ca, nāthena saha vattatīti ca, bandhassa paddhatīti ca viggaho.
现在以“优苶”及其类似词作为庄严之义来加以说明。所谓优苶者，指极为纯洁、优秀的特质，譬如恭敬、谦让等，依此类长远且连绵不断的善法修持而生起的作用或影响。如果这种作用偶尔在某处存在并堪察得知，则此卓越品质即被称为“庄严”。那它有何用处呢？因这种优苶，诸众生得以和合团结，安住于善法之中。这里“优苶”意指有益，意味着依凭护持，及其相续不断的本领，也就是维系纽带之法。故此，这一说法便是指维系和联结的法门。
§143
143.
Pādambhojarajolitta-gattā yetava gotama;
足迹沾染污泥者，此乃所谓果德玛；
Aho te jantavo yanti, sabbathā nirajattanaṃ.
啊，众生因此走向解脱，处处皆能断除污垢。
§143
143. Tamudāharati ‘‘pāde’’ccādinā. Gotamāti bhagavantaṃ gottena ālapati. Tava bhagavato pādambhojānaṃ rajāni reṇavo, tehi littāni upadehitāni gattāni yesanti viggaho. Ye janā te jantavo sabbappakārena rajolavenāpyanupalittattā rajehi kilesasaṅkhātehi niggatā nirajā, tesaṃ bhāvo nirajattanaṃ nikkilesabhāvaṃ yanti pāpuṇanti. Aho acchariyaṃ yato rajasā littā nāma saṃkiliṭṭhāyeva siyuṃ, bhavaṃ pana pādarajasā vilepane jane niraje karoti. Acchariyaṃ bhavato idanti attho.
143。这里用“足迹”来说明。此处“果德玛”乃称呼尊者世尊。尊者的足迹沾染着污泥、尘土，那是指因着现实接触的诸根所染之污，而身上的痕迹即是印记。众生因缘和合，这些足迹上的污泥熏染了身心，使其沾污；然而当污泥罢尽，即相应断除烦恼，达到清净无染的境界。啊，真不可思议！足迹上的污泥本应染污，但涂抹在足迹上的污泥反而使众生远离污垢、达至不染。这便是极为神奇的意义。
§143
143. Idāni udāharati ‘‘pādambhoje’’ccādinā. Bho gotama ye sattā tava tuyhaṃ pādambhojarajolittagattā pādapadumareṇulittamatthakanalāṭādisarīrāvayavayuttā te jantavo sattā sabbathā kilesasaṅkhātarajojallehi anupalittattā sabbappakārena nirajattanaṃ vigatakilesarajobhāvaṃ yanti pāpuṇanti, aho acchariyaṃ. Rajolittā nāma saṃkiliṭṭhā siyuṃ, tvaṃ pana pādarajasā upalittepi satte niraje karosīti bhāvo. Iha bhagavato ukkaṃsaguṇo dīpito hoti. Pādāniyeva ambhojānīti ca, tesaṃ rajānīti ca, tehi littāni gattāni yesanti ca, rajehi kilesehi niggatāti ca, tesaṃ bhāvoti ca vākyaṃ.
143。现在以“足迹所沾污泥”作说明。世尊果德玛啊，若有众生你的足迹所沾布的泥土、尘沙，以及脚掌上的尘埃、灌木叶片等肉体附着，虽然这些众生身体上染着十方烦恼污泥和污垢尘沙，却不会被这些污泥尘垢所弊染，而是彻底断除污垢，达到无染之净。啊，真令人惊讶。所谓沾染污泥本是污秽存在，然而你用足迹的污泥沾染众生，反倒使他们离开污染达到清净——此意甚为深广。这里世尊的优苶品质即获得彰显。所谓足迹即指脚掌所踏之地，其上的泥土尘沙及沾染其上的污垢，承载着染秽烦恼的影响，这里即以此来表达该义意。
§144
144.
Evaṃ jinānubhāvassa, samukkaṃso’tradissati;
如是，胜利者的真实体验在此显现出完全的舒畅；
Paññavā vidhinā’nena, cintaye paramīdisaṃ.
智慧者凭借此法，应当思惟最高的究竟。
§144
144. Ko panettha ukkaṃsavanto guṇo yena bandho sanātho siyāti ce? Āha ‘‘eva’’miccādi. Evamiti jinānubhāvassa sammāsambuddhapabhāvassa samukkaṃso atisayo dissati padissate atra bandhe, tasmā jinānubhāvena ukkaṃsavatā guṇena bandho sanātho siyāti. Pakāramimamaññatrapiatidisanto āha ‘‘paññavā’’tiādi. Paññavā paññāsampanno anena vidhinā iminā pakārena edisaṃ evarūpaṃ paraṃ aññaṃ cintaye vitakkeyya.
一四四。又问：在此何者具足完全的舒畅因而成为约束、结合和依止？对此答曰：『正是如此。』这即是对胜利者真实体验的描述，即正觉者的真理体验，此处显现极大的舒畅并明显呈现约束，故以此胜利者的真实体验为因而成就约束依止。对此阐释者自己持此观点，故言智慧者即具足智慧者，藉由此法门，将如已述的胜利者体验用此方法表现出来，思惟他者无法测及的至高法。
§144
144. Idāni yathāvuttaguṇanidassanañca sissānusāsanañca dasseti ‘‘eva’’miccādinā. Atra imissaṃ anantaragāthāyaṃ evaṃ yathāvuttakkamena jinānubhāvassa tathāgatappabhāvassa samukkaṃso ādhikkaṃ dissati padissate, tasmā jinānubhāvasaṅkhātena ukkaṃsavatā guṇena bandho sanātho bhaveyya. Paññavā pasatthañāṇavanto anena vidhinā iminā kamena īdisaṃ paraṃ aññaṃ cintaye kappeyya.
一四四。现在正如前已述及已听从的修行法则所示，以『正是如此』等句为标志。在此相续诗句中，依前述的教义表明胜利者的真实体验与如来身分的完全舒畅更为明显清楚显现，故以胜利者的真实体验为根本因而产生完全的约束结合与依止。智慧者，谓明达正知者，依此法门当思维他者无法及的至高妙法。
§145
145.
Udāro sopi viññeyyo,
宽宏大度者亦应明知，
Yaṃ pasatthavisesanaṃ;
其所标示之特性；
Yathā kīḷāsaro līlā-
如同玩耍时拾得的美玉，
Hāsahemaṅgadādayo.
如同欢笑与金饰等。
§145
145. Aparamudārappakāraṃ dassetumāha ‘‘udāro’’iccādi. Yaṃ pasatthaṃ silāghanīyaṃ visesanaṃ upādiyati, sopi na pana yathāvuttova udāro viññeyyo. ‘‘Yathe’’tyudāharati. Kīḷāya kīḷatthaṃ saro, līlāya yutto hāso, hemaṃ hemamayamaṅgadanti samāso, taṃ ādi yesanti bāhirattho. Ādisaddena kusumadāmamaṇimekhalādīnaṃ saṅgaho. Ayaṃ tu bandhapharusagāmmapariccāgā sambhavati.
第145段。为显现何为宽宏大度，称为“宽宏”。所指者，为贞洁洁净而可赞美的特性，然若非如实所说，则不应视为宽宏大度。以“如同”作比喻。玩耍之物为玩耍之玉，娱乐之中所附的笑声，黄金乃至金制饰物，此为外在缘起。以首字音集合了花朵、施舍、宝石、腰带等之象。此乃因失敬粗野陋习而生之别离放弃。
§145
145. Aññamapi udāraṃ dasseti ‘‘udāro’’ccādinā. Yaṃ pasatthavisesanaṃ pasaṃsanīyavisesanaṃ hoti, sopi udāroti viññeyyo. ‘‘Yathā’’ti tamudāharati. Kīḷāsaro kīḷāya kato saro. Līlāhāso līlāya yutto hāso. Hemaṅgadādayo suvaṇṇakeyūrāiccādayoti. Kīḷatthāya saroti ca, līlāya yutto hāsoti ca, hemaṃ hemamayaṃ aṅgadanti ca, līlāhāso ca hemaṅgadañcāti ca, tāni ādīni yesaṃ kusumadāmamaṇimekhalādīnanti ca viggaho. Ayamudāro bandhapharusagāmmādidosapariccāgena sijjhati.
第145段。又有以“宽宏”称述其他宽宏者。所示为端净特性，为赞许之特性，且此亦可称宽宏大度。以“如同”举例。玩耍中之玉，即玩耍所造之宝玉。娱乐之笑声，即附属于娱乐之笑声。黄金与金饰、手镯等黄金制品亦是。玩耍之玉、娱乐所带之笑声，以及黄金所饰之物与娱乐时饶有之笑，都作为首末字集结花朵、施舍、宝石、腰带等，是其涵义。此宽宏大度因粗野随意而生，乃别离放弃粗野之表现。
§146
146.
Lokiyatthānatikkantā,
超越世俗界限，
Kantā sabbajanānapi;
不仅是对众生的超越；
Kanti nāmā’tivuttassa,
所谓超越是指过度流传，
Vuttā sā parihārato.
此处的超越则为超脱而已。
Yathā ‘‘muninda’’iccādi.
如『尊敬‘尊者子’』等称谓。
§146
146. Kantiṃ kathayati ‘‘lokiyi’’ccādinā. Loke vidito lokiyo, taṃ lokiyaṃ atthaṃ abhidheyyaṃ anatikkantā anatītā sabbesaṃ kavīnamitaresaṃ vā janānaṃ eva kantā manoharā kanti nāmāti vuccati. Ayaṃ pana saddaguṇo ativuttassa vākyadosassa pariccāgena sambhavati. Tenāha ‘‘ativuttassā’’tiādi. Udāharaṇattho heṭṭhā vuttoyeva.
146. “用‘世俗的’一词来说明光辉。”因为“世人”在世间广为人知，“世俗的”之义乃指非超越而非逾越的，即未超越一切，乃诗人、才子或大众喜欢、悦目、称为美丽的光辉。此语音之美，乃依赖排除过度言说的谬误方能成立。因此有“过度言说”（ativutta）之说。其例子下文即已言明。
§146
146. Idāni kantiṃ dasseti ‘‘lokiyi’’ccādinā. Lokiyatthānatikkantā loke pasiddhasaddatthamanatikkantā sabbajanānaṃ sakalakavīnaṃ kantā manuññā kanti nāma vuccate, sā ativuttassa ativuttadosassa parihārato vuttā dosaparihāraparicchede kathitā hoti. Ativuttadosaparihārato eva kantiyā siddhattā tassa lakkhiyo eva etissā hotīti adhippāyo. Loke viditoti ca, so ca so attho ceti ca viggaho. ‘‘Yathā’’ti kantiyā udāharaṇaṃ dasseti ‘‘muninda’’iccādi. Taṃ vuttameva.
146. 今以“世俗的”一辞示光辉。所谓“世俗的”，是指在世间流传广且未超越世间广大人众的通用意义，此为众生世间诗人所通晓欣赏的光辉，称为“人间光辉”。此乃因排除过度言说及其谬误而得，以弃除谬误为题释而言。光辉之成立乃因避免过度表述，此正其标志，故谓之“过度言说的反面”，乃破除谬误之理据。又“世间广为知晓”是因明其各义，谓“如是”“即某义”，此为说明“光辉”之例，称例如“尊者”之类，此所言即前面所述。
§147
147.
Atthabyattā’bhidheyyassā-
关于意义不明确或词义难决之处，
Neyyatā saddato’tthato;
应依照该词或语句本身的意义及其不可立异性，
Sā’yaṃ tadubhayā neyya-
此两者都是不可违背的原则。
Parihāre padassitā.
在舍弃时显现出来的。
Yathā ‘‘marīci’’ccādi ca, ‘‘manonurañjano’’ccādi ca.
如‘辣椒’等词，以及‘心悦’等词。
§147
147. Atthabyattiṃ byañjayati ‘‘atthabyattābhidheyyi’’ccādinā. Abhidheyyassa sambandhaatthassa saddato atthato vā sāmatthiyato vā aneyyatā patīti aññathā vagamo gatyantarābhāvā, yato vuttaṃ ‘‘dullabhāvagatī sadda-sāmatthiyavilaṅghinī’’ti. Tamanuvaditvā atthabyatti vidhīyate. Sā pana byākiṇṇaneyyādidosavajjanāya jāyate. Tadubhayā jātā sāyaṃ aneyyatā neyyaparihāre padassitā pakāsitā. Paṭhamadutiyodāharaṇassattho vutto.
147.“意义差别”以“意义差别者”等词表现。因为与所指义相连结的语音，或就意义本身，或就语义效果的充分性而言，存在多样性，或说没有他义，从而产生了“难得出现、语音与意义效果一致的缺失”这一说法。依此说明“意义差别”这一规定。此处却由于说明的不可描述性或说议论的缺陷而产生了争议。这两种争议产生于当晚，因没有他义应舍弃而得以显明。前两种举例已有说明。
§147
147. Idāni atthabyattiṃ dasseti ‘‘atthabyatti’’ccādinā. Abhidheyyassa atthassa saddato atthato atthasāmatthiyato ca aneyyatā tattheva vijjamānattā saddassa atthassa vā āharitvā vattabbassa abhāvo atthabyatti nāma, tadubhayā tehi dvīhi jātā sā ayaṃ aneyyatāsaṅkhatā atthabyatti neyyaparihāre neyyadosaparihārapadese padassitā pakāsitāti. ‘‘Dullabhāvagatī sadda-sāmatthiyavilaṅghinī’’ti vuttattā atthapatīti pana vinā saddañca sāmatthiyañca aññathānupalabbhatīti iha ‘‘saddato atthato’’ti vuttaṃ. Atthassa byatti patītīti ca, natthi neyyaṃ āharitabbaṃ assa abhidheyyassāti ca, tassa bhāvoti ca, te ca te ubho saddatthā cāti ca, te avayavā etissāti ca, neyyassa parihāroti ca vākyaṃ. Idāni ‘‘yathe’’ccādinā dvippakārāya atthabyattiyā yathākkamaṃ udāharaṇamanussāreti ‘‘mari’’ccādigāthādvayena, taṃ heṭṭhā vuttameva.
147.现在说明“意义差别”，以“意义差别”等词为例。所指义的语音、意义和意义效果的一致性以及无他义的实情，此时已知，也就是说，没有必要拿出这个意义来说，这就叫做“意义差别”。此意义差别由这两种因素共同产生，即这是一种无他义限定的意义差别，因而在应舍弃和应非错处分野中得以显现。由“难得出现、语音与意义效果一致的缺失”这一说法说明意义。只是，就“语音与意义效果一致”的缺乏另一状态，在这里称为“语音与意义”的。意义消散了，即没有必要对该所指义加以拿出，且该义存在即语音和意义皆存在的双方构成这句话所表达的含义。现在，“如”“等”二词用于说明意义差别的两种类型，譬如以“辣”等词的两句为例，下文即说明。
Puna atthena yathā – · 再者，依义理而言——
§148
148.
Sabhāvāmalatā dhīra,
具备天性清净者，是智者。
Mudhā pādanakhesu te;
你们的脚趾是愚蠢无用的，
Yato te’vanatānanta-
因为它们是没有高下、无穷无尽的—
Moḷicchāyā jahanti no.
它们永不放弃肮脏的阴影。
§148
148. Puna dutiye tu dhīrāti āmantanaṃ. Te tava pādanakhesu sabhāvāmalatā pakatiparisuddhatā mudhā tucchā. Kasmāti ce? Yato yasmā kāraṇā te pādanakhā avanatassa sannatassa anantassa nāgarājassa moḷino kirīṭassa avanatānaṃ vā naramarānaṃ anantānaṃ moḷīnaṃ chāyā chaviyo no jahanti na pariccajanti, sañchaviyo pana jahantīti. Ettha nakhesu sañchavittā pādanakhassa moḷīnaṃ nirantarappaṇāmābyabhicārānaramarādīnaṃ bhagavato pādāravindavandanaṃ sāmatthiyā phuṭaṃ gamyate.
148。此处第二次称呼智者的话。你们脚趾上的本性污垢是显现的纯洁，愚蠢且无用。何故？因为那些犹如无边无际贫瘠的巨蟒之冠的肮脏阴影，或者无边的男子之冠的无量污秽阴影，从不舍弃、不放弃，而是积累存留着。在此，因脚趾积聚的污垢没有永远消除的错用，故世尊的脚莲花礼敬的威力可以清晰显现。
§148
148.‘‘Puna atthena yathā sabhāvi’’ccādi. Dhīra te tava pādanakhesu sabhāvāmalatā pakatiparisuddhatā mudhā tucchā. Kasmāti ce? Yato yasmā te caraṇanakhā avanatānantamoḷicchāyā pādānatassa anantanāgarājassa kirīṭassa sambandhinī, avanatānaṃ vā anantānaṃ devamanussānaṃ moḷīnaṃ chāyā kantiyo no jahanti na vijahanti, pakativaṇṇaṃ pahāya kirīṭakantisadisā te honti, tasmā ettha candakiraṇasannibhānaṃ nakharaṃsīnaṃ samīpe moḷīnaṃ nakharaṃsīhi amadditasakakantiyuttabhāvamāpajjanaṃ tādisānaṃ nirantarappaṇāmābhāvābhāvato khattiyādīnaṃ munindapādāravindadvande nirantarappaṇāmo sāmatthiyā vibhūtaṃ gamyate. Sassa bhāvoti ca, tena amalāti ca, tesaṃ bhāvoti ca, paṭhamapakkhe avanato ca so ananto cāti ca, tassa moḷīti ca, tassa chāyāyoti ca, dutiyapakkhe anantā ca te moḷī ceti ca, avanatānaṃ anantamoḷīti ca, tesaṃ chāyāyoti ca vākyaṃ.
148。又如经文“其次，若依本性”云。智者啊，你们脚趾上的本性污垢是显现的纯洁，愚蠢且无用。何故？因为你们的脚趾连接着无边无际的肮脏阴影，是那无边巨蟒之冠的根源，或是无边众神人类的污秽阴影的相关联者。它们不舍弃不消除，离开肮脏之色，故你们具有与冠冕相似的光彩。因此，日月光相照射时，脚趾光辉似乎跟肮脏的脚趾辉光相映成趣，如同贵族战士引人注目的光芒一般，在世尊足莲花的礼敬前，持续不断的光辉显示其威力。这里，“本性”即污垢，意指真正纯净无瑕；“那的本性”，意为最初的混浊，随之“无边”的本性污垢；因而称为“污垢”，其光影言语句中包含“无边”的意涵，这里的“无边污垢”和它的阴影是这句话的含义。
§149
149.
‘‘Bandhasāro’’ti maññanti, yaṃ samaggāpi viññuno;
『Bandhasāro』者，谓其为束缚之精髓，此乃即便具足智慧者亦然所思惟者。
Dassanāvasaraṃ patto, samādhi nāma’yaṃ guṇo.
此名为定者，谓具备了观见机缘的功德。
§149
149. Samādhiphalaṃ kiccāha ‘‘bandhe’’ccādi. Yanti yaṃ samādhiṃ bandhassa gajjapajjamissabhāvassa sāroti sabbassa jīvitaṃ tapparāyattā bandhassa samaggāpi viññuno sabbepi kavino maññanti cintenti jānanti, ayaṃ samādhi nāma samādhikhyo guṇo dassane pakāsane avasaraṃ okāsaṃ anottarattā parassa sampatto uddiṭṭhānukkamenāti.
第149条 论定果之事，谓『束缚』等。智慧者及诸圣哲谓此定为诸束缚之纲领，如猛兽之锁链；此定乃诸生生命之所系，终归束缚。即使具慧众生，皆思惟此定；认识此定。此定为定名之功德，乃为观照、显现、成就机缘之无上法，随所示现而次第显现。
§149
149. Idāni samādhayo niddisati ‘‘bandhi’’ccādinā. Samaggā api viññuno sabbepi kavayo yaṃ samādhiṃ ‘‘bandhasāro’’ti pajjagajjavimissasaṅkhātassa bandhassa jīvitamiti maññanti, ayaṃ samādhi nāma guṇo dassanāvasaraṃ patto uddiṭṭhānukkamena dassanokāsaṃ patto hoti. Bandhassa sāroti ca, dassane avasaranti ca, taṃ pattoti ca viggaho.
第149条 今以『束缚』等名设立定义。即便众智者圣贤，亦谓此定为『束缚之精髓』，即由锁链般束缚之生命所成。此定者，为具观照机缘之功德，已得示现所缘之时机。此定具『束缚之精髓』与『观照机缘』之义，得证者谓之成就。
§150
150.
Aññadhammo tato’ññattha,
一法起，亦转他法。
Lokasīmānurodhato;
依随世间界限，
Sammā ādhīyate’cce’so,
正确地被称为专注，
Samādhīti niruccati.
故而称为禅定。
§150
150. Kathamayaṃ saddavohāro bandhe ‘‘samādhī’’ti vuccatītyāha ‘‘aññe’’ccādi. Aññassa vatthuno pakatāpekkhāya dhammo guṇo pasiddho, tato tasmā mukhyavisayā aññattha amukhye visaye lokasīmānurodhato lokappatītyanuvattanena sammā sādhu lokasīmānuvattanameveha sādhuttaṃ ādhīyate āropyate, iti iminā kāraṇena eso evaṃvidho dhammo ‘‘samādhī’’ti niruccatītidha sammā ādhīyatīti evaṃ nīharitvā vuccatīti attho.
150. 如何在句中使用「专注」一词，即为何称为「专注」，此段提出「他」等说法。因他物的原因，法得以广为人知，所以此物的性质或功德为人所称扬，于是以主要内容为基准，依据他物的界限推动，因应世间规则的流转而适当跟进，正当且善巧地顺应世间运作，以此确立专注之真正意义；由此可见，因缘如此，这种法被称为「专注」，即如是诠释为专心修习之意。
§150
150. ‘‘Samādhī’’ti ayaṃ vohāro bandhavisaye kathaṃ pavattatīti āsaṅkāyaṃ paṭhamaṃ nibbacanaṃ dassetuṃ āha ‘‘aññi’’ccādi. Yasmā aññadhammo samādhānassa visayabhūtaamukhyato aññassa mukhyavatthuno pasiddhaguṇo, tato mukhyavisayato aññattha amukhyavisaye lokasīmānurodhato lokavohāramariyādāvirodhabhāvena lokappatītyanuvattaneneva sammā ādhīyati ṭhapīyati, iti iminā kāraṇena eso yathāvuttaguṇo ‘‘samādhī’’ti niruccati vuccatīti. Aññassa dhammoti ca, lokassa sīmāti ca, tassā anurodhoti ca viggaho.
150. 关于「专注」一词在句中的用法如何展开，针对相关疑惑，先给出简明答案曰：「他」等说法。因为他法作为专注之内容为本，以他者为主的对象而著称于功德，故以主要对象为基础，依据他物的界限推动世间论述，以维护端正无违之世间轨道，得以精确建立专注并稳固之，正因这层含义，此法遂被称为「专注」。其中他法即说明他物，界限指世间范围，与依从之义相联结。
Samādhiuddesa定之略说
§151
151.
Apāṇe pāṇinaṃ dhammo, sammā ādhīyate kvaci;
非色境界与有色境界之性质，在某处为人所正当修习；
Nirūpe rūpayuttassa, nirase sarasassa ca.
对于无形相的，仅存止息灭除之理。
§152
152.
Adrave dravayuttassa, akattaripi kattutā;
不动自在的境界，即使没有形体，其有为性亦存；
Kaṭhinassā’sarīrepi, rūpaṃ tesaṃ kamā siyā.
坚硬无形非肉体之物，其色相为彼三摩地修所欲。
§151-152
151-152. Samādhānavisayamāha ‘‘apāṇe’’iccādi. Kvaci ṭhāne pāṇinaṃ pāṇavantānaṃ padatthānaṃ dhammo guṇo apāṇe pāṇavirahite vatthuni sammā lokapatītyanuvattanena ādhīyate āropyate, evamuparipi yathānurūpaṃ. Nirūpeti rūpavirahite vatthuni, kvacīti sabbattha anuvattati. Asarīre aghane asaṃhate vatthuni kaṭhinassa daḷhassa, tesaṃ yathāvuttānaṃ samādhīnaṃ rūpaṃ udāharaṇaṃ kamā uddiṭṭhānukkamena.
第151至152节。论述三摩地境界者谓「非色」始句。谓某处有形众生所在之处，色有之法，亦为非色境分所安住，圆满宏达随顺世间法之所资生，故正当精进修习并归之；又言「无形」者，指在无色境分中之境，彼境能随处而有，相续不息。于非肉体中，坚硬坚定之法不动，是所言坚硬不动，是彼修持得三摩地之色相，作为已为示现之境界而欲求。
§151-152
151-152. Uddese ‘‘samādhayo’’ti bahuvacanena niddiṭṭhānaṃ samādhīnaṃ visayamupadasseti ‘‘apāṇe’’ccādinā. Kvaci kismiñci ṭhāne pāṇinaṃ dhammo indriyabaddhānaṃ guṇo apāṇe pāṇarahitavatthumhi sammā lokapatītianusārena ādhīyate āropyate, kvaci rūpayuttassa rūpavantavatthuno dhammo nirūpe rūparahitavatthumhi, kvaci sarasassa rasavantassa vatthuno dhammo nirase rasarahite ca, kvaci dravayuttassa dravavantavatthuno dhammo adrave dravarahite ca, kvaci kattutā kattuguṇo akattaripi, kvaci kaṭhinassa thaddhassa vatthuno dhammo asarīrepi sarīrarahitepi sammā ādhīyate. Tesaṃ channaṃ samādhīnaṃ rūpaṃ udāharaṇaṃ kamā ‘‘apāṇe pāṇina’’nti uddiṭṭhānukkamena siyā bhaveyyāti. Na santi pāṇā asseti ca, rūpā niggatoti ca, rūpena yuttoti ca, rasā niggatoti ca, rasena saha vattamānoti ca, dravāaññoti ca, dravena dravabhāvena yuttoti ca, kattuto aññoti ca, kattuno bhāvoti ca, natthi sarīraṃ assāti ca viggaho.
151-152节。“三昧”一词以复数形态用来指示诸三昧所涵盖的范围，包括诸“非生命”之类的境界。此处所言“非生命”等，依次分别有所指：有时，在某处环境中，诸根所缚之法的特性表现为非生命，亦即在无身法境界上正当依教理解释而被认受和安立；有时，附着色法的色具之法则在无色境界上被正接受和安立；有时，附着味法的味具之法则存在于无味之处；有时，附着触法的触具之法则存在于无触之境；有时，善恶之能即使于不善性亦成立；有时，在坚固硬实之境中，诸法即便无形无体亦得正受。以上隐蔽之三昧色，举例如欲三昧中所称“非生诸根”等词语，能够顺应所述而成立。然此处不存在“生命”之根，也无色法的聚合，亦无依附色法，味法、触法亦是处于凝聚状态而非依赖味触本身，善恶的性质也非明现于外，无身成分的阐释对其亦无曲解。故此三昧境界中，是没有身法实体存在的。
Samādhiniddesa定之详说
Apāṇe pāṇinaṃ dhammo · 于无命者中有命者之法
§153
153.
Uṇṇāpuṇṇindunā nātha, divāpi saha saṅgamā;
软茸烂熟具露水润泽，昼夜亦和合；
Viniddā sampamodanti, maññe kumudinī tava.
未被损毁而满溢欢喜，似是你的花朵。
§153
153.‘‘Uṇṇā’’iccādi. Nāthāti lokattayekapaṭisaraṇabhūtatāya bhagavantaṃ ālapati. Tava uṇṇāromadhātusaṅkhātena puṇṇindunā saha saṅgamā saṃyogena kumudinī kumudiniyo kumudākarā divāpi viniddā vigatasoppā sampamodanti maññe suṭṭhuyeva pamodantīti parikappemīti. Ettha pāṇidhammassa suratarūpassa saṅgamassa viniddāya sampīṇanassa ca apāṇini āropitapumbhāve uṇṇāpuṇṇindumhi, tathā āropitaitthibhāvāsu kumudinīsu lokasīmānurodhena samādhānato soyaṃ pasiddho dhammo ‘‘samādhī’’ti vuccati. Tadabhidhāyī saddo ca upacārato atthānugāmittā saddikavohāraṃ dasseti, evamuparipi yathāyogaṃ.
第153节。关于“软茸”等词。‘具露水润泽’乃指对世间真实所依诉之应处，佛陀对世尊言说。你所称的软茸，从中间湿润部分，即露水和成熟之意相结合，花朵和莲花如昼夜合和般欢喜盛开，未遭损毁而充满喜乐，犹如完美尽善地盛开一样，故此这样比喻说明。此语所述是依附根法中柔软华丽的色相结合与浴露成熟并相和合，依教法的限定而正确解释称为三昧。此种称谓的音声，因符合教义内容及其应理，故言语表达亦诚实契合，理论上可证明正当且合宜。
§153
153. Tesu pāṇidhammasamādhino udāharaṇamādisati ‘‘uṇṇā’’iccādinā. Nātha tava tuyhaṃ uṇṇāpuṇṇindunā uṇṇāromamaṇḍalasaṅkhātapuṇṇacandena saha saṅgamā aññamaññasamavāyahetunā kumudinī keravākarasaṅkhātā kumudiniyo divāpi viniddā vikasitā sampamodanti maññe atisantuṭṭhā hontīti kappemīti indusampamodo sahasaddena ñāyate. Ettha pāṇidhammasaṅkhāto suratasaṅgamo ca niddāpagamo ca sampamodanañcāti tiṇṇaṃ uṇṇāpuṇṇindukumudinīsaṅkhātesu apāṇesu lokavohārānatikkamma buddhiyā āropanena pāṇidhammato pasiddhā tayo atthā idha samādhayo nāma, tappaṭipādakaganthopi atthānugāmittā tadupacārena samādhīti daṭṭhabbo. Puṇṇo ca so indu ceti ca, uṇṇā eva puṇṇindu cāti ca, vigatā niddā yehīti ca viggaho.
第153节。此处对身法所成三昧开示了“软茸”等示例。‘软茸’字，佛陀对汝言，是以软茸、露水及满月般的集合称呼，“软茸露月”合和因缘而成莲花，莲花开得明丽，昼夜充满欢喜，预表极为满足。此欢喜由水皴聚合而发绽，每个称谓均来自根法之聚合、色法之结合及觉性之欢欣，披覆无生命的三宝义理，用心加以印证则此三义（软茸、露水、莲花）名为三昧。依此于教集文献中正当理义承载并对会释中诸义均有贯彻，称之为三昧。满月即露水，软茸即满月，净灭睡意为其注解。
Nirūpe rūpayuttassa · 无色者，与色相应者
§154
154.
Dayārasesu mujjantā, janā’matarasesvi’va;
在悲悯之味中溺没，如同众生沉溺于不死之味；
Sukhitā hatadosā te, nātha pādambujānatā.
那些恶疾已被消除，众生如莲花足之主人般安乐无忧。
§154
154.‘‘Dayā’’iccādi. Nātha te pādambujesu ānatā paṇāmavasena janā tilokakuharapavattino sattā amatarasesviva pīyūsarasesu viya dayārasesu karuṇārasesu guṇesu. ‘‘Siṅgārādo vise vīriye, guṇe rāge drave raso’’ti hi nighaṇṭu. Mujjantā nimujjamānā hatā naṭṭhā dosā vātādayo amatapakkhe, aññattha tu hatā naṭṭhā dosā rāgādayo yesanti viggaho, tatoyeva sukhitā sukhaṃ kāyikacetasikasukhaṃ itā pattā gatāti attho.
第154节。“悲悯”等词释义。这里说“悲悯”等优美的品质，宛若莲花足上的宝物，众生如沐浴于不死甘露中的安乐之味。古籍释义谓：“以美好装饰为首，力量为助，品质中渗透爱欲之味”。这里“溺没”者，即被浸没被淹没，被消除的缺点诸如嗔恨等被消灭、不复存在；另外，有些欠缺则是爱欲等仍存在。如此这般，安乐所得，即为身心的安乐意趣。
§154
154. Idāni rūpadhammasamādhino udāharaṇaṃ uddisati ‘‘dayā’’iccādinā. Nātha te tava pādambujānatā caraṇapadume paṇatā janā devamanussā amatarasesu iva sudhājalesu viya dayārasesu anaññasādhāraṇakaruṇāguṇesu mujjantā nimujjamānā hatadosā vinaṭṭhavātapittādayo vinaṭṭharāgādidosā vā sukhitā tatoyeva ajarāmarasaṅkhātasukhaṃ itā pattāti. Ettha rūpayuttajale labbhamānaṃ mujjanaṃ nirūpe dayāguṇe āropitaṃ hoti. Dayā eva rasā guṇāti ca, amatā eva rasāti ca, hatā vātādayo rāgādayo vā dosā yesanti ca, pādāni eva ambujānīti ca, tesu ānatāti ca viggaho.
154。今文借“色法禅定”为例，说明“悲悯”等词义。这里说：「不要让你如莲足一般宝贵的众生，仿佛神祇人类，如同不死甘露般清凉甘甜，沉溺于非凡的悲悯品质，最终达到溺没消除恶疾（嗔恚等）而无缺失（无爱欲等），安乐身心如同不老不死的安乐。」此处“色水中获得溺没”，是谓以悲悯品质为水而溺没。悲悯即是味，甘露即是味，被消除的嗔恚等嫉恨即是缺失，双足即莲花足足指，宝贵即释义。
‘‘Siṅgārādovise vīriye, guṇe rāge draveraso’’ti ettha rasasaddo guṇajalesu vattati.
“以美好装饰以力量为助，品质中渗透爱欲之味”，此是品质之水的呼声响起。
Nirase sarasassa · 无味者，与味相应者
§155
155.
Madhurepi guṇe dhīra, nappasīdanti ye tava;
即便是美好之德，贤明者若不能欢喜，
Kīdisīmanaso vutti, tesaṃ khāraguṇānabho.
其心境如何？他们心中如同坚硬的恶质。
§155
155.‘‘Madhure’’ccādi. Dhiyā īratīti dhīro, bho dhīra tava madhurepi manoharepi guṇe karuṇādike ye nappasīdanti pasādaṃ na karonti, khāraguṇānaṃ amadhuraguṇānaṃ tesaṃ janānaṃ manaso vutti cittappavatti kīdisīti kimiva dissati, na viññāyate ‘‘īdisī’’ti. Yato tādisaguṇāvabodhaparammukhā mohandhakārasambandhitāti.
一五五。谓「美好」等。以智慧意乐为贤明者。尊者啊，你所具美好且令人欢悦的德行，诸如慈悲智慧等，如果有人不生信心、不欢喜，不生清净之乐，此类人心意之流转、心意之起伏，我们究竟应当怎样理解呢？此不应称为“如此般”。因这些人专注于此类德行之觉知，执著于无明之暗中。
§155
155. Idāni sarasadhammasamādhino udāharaṇamuddisati ‘‘madhuri’’ccādinā. Bho dhīra tava te madhure api guṇe pakatisundare karuṇāpaññāguṇepi ye hīnādhimuttikā janā nappasīdanti, khāraguṇānaṃ amadhuraguṇānaṃ tesaṃ janānaṃ manaso vutti cittappavatti kīdisī kathaṃ ruhati. Dhiyā īrati pavattatīti ca, kā viya sā dissatīti ca, khārā guṇā yesanti ca viggaho. Ettha samādhi nāma rasahīne āropitarasayuttadhammabhūtaṃ madhurakhāraguṇadvayaṃ.
一五五。今此以味觉专注的修习者作示范，以「美好」起首。尊者，你所具美好且明亮动人的德行，又慈悲智慧等美善品质里，那些心量狭隘、为恶所执著的人不能欢喜，他们心意流转、心念生灭，何以生此坚硬之恶质？所谓智慧意乐即为心意之流转，何为此现象？坚硬恶质为何？这里的专注，名为在无味痛苛之物上建立，以甘美与坚硬两相并存。
Adrave dravayuttassa · 无流者，与流相应者
§156
156.
Sabbatthasiddha cūḷaka-puṭapeyyā mahāguṇā;
在诸处皆成就的小壳之生具大功德；
Disā samantā dhāvanti, kundasobhāsalakkhaṇā.
诸方四面疾驰，呈现莲花绚丽之相。
§156
156.‘‘Sabbatthasiddhi’’ccādi. Sabbatthasiddhassa mahāmunino cūḷakapuṭena peyyā pātabbā kundasobhāsalakkhaṇā kundakusumassa sobhāsavantā jutivijambhino mahāguṇā samantā parito disā disantāni dhāvanti.
156.“诸处皆成就”等义。诸处皆成就者，即大圣者所现小壳所生。须由莲花绚丽之相表现，莲花之华光辉灿烂，是大功德。四方环绕奔走，诸方国土上流转。
§156
156. Idāni dravayuttasamādhino udāharaṇamuddisati ‘‘sabbatthi’’ccādinā. Sabbatthasiddha sabbakicce parinipphanna, nipphannehi sabbatthehi vā samannāgata he tathāgata tava cūḷakapuṭapeyyā cūḷakapuṭena pātabbā kundasobhāsalakkhaṇā kundasobhāhi samānalakkhaṇā kundasobhāsadisā vā mahāguṇā saṅkhyāmahantattā ānubhāvamahantattā vā mahantā vā arahattādayo guṇā samantā samantato disā dasadisāsu dhāvantīti. Ettha dravayuttaguṇabhūto cūḷakapuṭapeyyabhāvo dravarahite guṇe āropito samādhi nāma hoti. Sabbe ca te atthā ceti ca, te siddhā yasseti ca, cūḷakameva puṭamiti ca, tena peyyāti ca, mahantā ca te guṇā ceti ca, kundānaṃ sobhāti ca, tāhi samānaṃ lakkhaṇaṃ yesanti ca viggaho.
156.此句为与流涎相应的定境立例，引出“诸处皆成就”等义。诸处皆成就，谓一切事皆成就，成就者或于一切处皆圆满，尔时如来所生之小壳所现须由莲花绚丽之相，莲花之色彩相称，莲花之相遍布诸方呈现大功德。此功德数目巨大，或体现于袭用作用大，或表现其伟大，乃至为阿拉汉等诸德。于是其功德普遍无方，遍周诸方，诸方十方皆往来奔走。此处流涎所现之功德境界者，乃称为无流涎功德状态之引摄定，定境名为无流体功德定。又诸义及其成就皆示，此乃成足，是成就者。谓小壳之状，小壳借以生起，故谓“由小壳而生”。谓为“生起”，谓得生起之意。谓“大”，此为诸功德。谓莲花生辉，也谓莲花之相。谓相称生起及辨别。
Akattari kattutā · 无作者中，作者性
§157
157.
Mārāribalavissaṭṭhā, kuṇṭhā nānāvidhā’yudhā;
魔王载满强众，诸多锁链诸兵器；
Lajjamānā’ññavesena, jina pādānatā tava.
害羞自持及寻求他人，即示尊敬于胜利者的足迹。
§157
157.‘‘Mārā’’iccādi. Māroyeva ari sattūti mārārī, tena, balena attano sattiyā, tassa vā balena senāya vissaṭṭhā abhimukhaṃ chaḍḍitā nānāvidhā anekappakārā āyudhā bhindivāḷādayo kuṇṭhā pariccattatikhiṇabhāvā tāyeva kuṇṭhabhāvappattiyā lajjamānā ‘‘lokappatītānubhāvānamamhākampi evarūpaṃ jāta’’nti lajjantā aññavesena ‘‘kathaṃ nāma pare amhe na jāneyyu’’nti attano āvudhavesaṃ parivattitvā kusumavesena, jināti āmantanaṃ, tava pādānatā pādesu sannatā.
157.所谓“魔等”，魔者即敌对诸众，故称为魔军。此魔军凭其力量及自身众军，凭此力量、军队庄重而面对胜利者，施展各类武器，如碎破、缠绕、穿刺般的攻击，表现阻碍御敌的状态。诸如此类阻碍产生时，有羞愧之心，说“世间公认的体验者，即便我也会如此生起”，因而害羞寻问他人：“我们何以不知彼处之名？”遂将自身所执武器状转换为花束状，对胜利者以足迹覆盖足部施以敬礼。
§157
157. Idāni kattudhammasamādhino udāharaṇamuddisati ‘‘mārāri’’ccādinā. He jina mārāribalavissaṭṭhā mārasattunā attano sattiyā vissaṭṭhā, mārārino vā senāya vissaṭṭhā abhimukhe pātitā nānāvidhāyudhā anekappakārabhindivāḷaususattitomarādayo āvudhā kuṇṭhā atikhiṇā lajjamānā ‘‘kasmā evaṃ lokapasiddhānubhāvānamamhākampi īdisaṃ vippakāramahosī’’ti lajjantā aññavesena ‘‘kathamamhe pare na jāneyyu’’nti āvudhavesaṃ hitvā tadaññabhūtena pupphavesena tava pādānatā pādasamīpe natā ahesunti. Ettha kattudhammabhūtaṃ lajjanañca aññavesena parivattanañca ānatañceti ime lajjanādīnaṃ akattubhūtesu visayesu āropitā samādhayo nāma honti. Māro eva arīti ca, balena vissaṭṭhāti ca, mārārinā balavissaṭṭhāti ca mārārino balaṃ senāti ca, tena vissaṭṭhāti ca, nānā anekavidhā pakārā yesanti ca, aññesaṃ vesoti ca, añño ca so veso cāti ca, pādesu ānatāti ca viggaho.
157.此处以“魔军”等为例，现行禅定修习法中所引。谓胜利者稳定地立于敌魔力量之上，借魔军力量庄严诸军，列阵于前，持多种类型的兵器，如碎裂、刃刺、护胫等表现出阻碍敌军之威能。因羞愧，思惟“何以我等未曾知晓这等闻名于世的特别现象？”遂发羞耻心，弃武器状态，施以花束礼敬，足迹围绕足部。此处之“开展诸行为及羞愧和寻求”，即代表未曾成就境界上的禅定。魔即不善、敌意，庄严即勇猛坚立，云“魔军”即由魔众组成、力量、军队等。诸此意指多种形态及对立防守，即“足部所加之举敬”等义。
Kaṭhinassa asarīre · 咖提那之无身中
§158
158.
Munindabhāṇumā kālo-
大鹿山上禅者语曰——
Dito bodhodayācale;
于觉醒时分，光明速起；
Saddhammaraṃsinā bhāti,
佛法光辉照耀，
Indamandhatamaṃ paraṃ.
究竟黑暗已然超越。
§158
158.‘‘Muninda’’iccādi. Bodho sabbaññutaññāṇasadiso soyeva vā udayācalo udayapabbato tasmiṃ kāle rattipariyante abhinikkhantasamaye udito pātubhūto munindo munindasadiso soyeva vā bhāṇumā sūriyo andhatamaṃ andhakāraṃ mohaṃ vā paraṃ accantameva saddhammaraṃsinā saddhammasadisena saddhammasaṅkhatena vā raṃsinā bhindaṃ padālento bhāti sobhatīti.
158.“穆宁陀”等语释义。觉悟者如同通达一切之智慧与知识者，亦如崛起稳固的晨山，在夜晚终结、黑暗散尽、魔王战败之时升起。觉者如同太阳，宛若穆宁陀，其光辉能驱散极深最深的黑暗与无明。此光辉乃为正法之光，以正法之名义，正法之性质，破除困厄照亮，令人觉智增光，显其庄严。
§158
158. Idāni kaṭhinadhammasamādhino udāharaṇamuddisati ‘‘munindi’’ccādinā. Bodhodayācale sabbaññutaññāṇasadise sabbaññutaññāṇasaṅkhāte vā udayapabbate kālodito rattikkhaye māraparājitasamaye vā udito pātubhūto munindabhānumā munindasadiso munindoyeva vā sūriyo andhatamaṃ pakatighanandhakāraṃ bahalamohandhakāraṃ saddhammaraṃsinā saddhammasadisena saddhammabhūtena vā kiraṇena paramatisayena bhindaṃ padālento bhāti sobhatīti. Ettha thaddhadhammabhūtaṃ bhedanaṃ asarīrabhūte andhakāre buddhiyā āropitaṃ samādhi nāma hoti. Munīnaṃ indoti ca, soyeva bhānumāti ca, bodho eva udayācaloti ca, saddhammo eva raṃsīti ca viggaho.
158.此处以能成就坚固修习之法为例，用“穆宁陀”等词。觉悟之山巅，具足一切智慧与知识的显现，或称智慧之山，在时光初现、夜晚终了、魔王败退之时，觉者如穆宁陀日，如穆宁陀光，犹如穆宁陀太阳。此太阳破除极浓至暗的黑暗，无明之遮蔽。正法光辉，以正法之相、正法实质，及其光芒与意趣，打破遮蔽，照耀明亮。此处所谓由正法所成的破除黑暗，是非物质的黑暗，依智慧而起，是名定。穆宁陀中“穆”“宁陀”为尊者，“苏耶瓦”意为太阳，“菩多”即觉之崛起，“正法”为光芒、射线等表达法义。
§159
159.
Vamanuggiranādye’taṃ, guṇavutyapariccutaṃ;
以“瓦那乌吉拉那”等开头的，此处为品质与属性的表达。
Atisundaramaññaṃ tu, kāmaṃ vindati gāmmataṃ.
极为美丽的形象，乃是俗世中寻找爱欲所获。
§159
159. Koci dhammo amukhyavisaye bandhe sobhate, na mukhyavisayeti dassanto āha ‘‘vamanaṃ’’iccādi. Vamanañca uggiranañca, ādisaddena virecanādipariggaho. Etaṃ yathāvuttaṃ guṇā padhānetarā pasiddhavisayā visayantarapariggahalakkhaṇā vutti payogarūpā, tato apariccutaṃ aparigaḷitaṃ santaṃ amukhyabhūtaṃ atisundaraṃ accantamanoharamalaṅkārarūpattā, aññaṃ tu itaraṃ pana mukhyanti vuttaṃ hoti. Kāmaṃ ekantena gāmmataṃ asabbhasabhāvaṃ bandhe tassānucitabhāvato vindati paṭilabhati pasavatīti attho.
159. 有一法行，在非主要境界中出现而闪耀，如经中所说用‘呕吐’等语，非旨在主要境界。呕吐与排出之名，是指以最初音声引出之排出等意。此法如所说，是由品德显著、能使解脱者明确知见且对境界无执着的，内实用为借助的异境借体。于是成为未被遮蔽、不被覆蔽、宁静的非主要境界中极其美丽且极为动人的装饰形态。至于另一种则被称为主要境界。爱欲则专属于俗世，以其不善不正之性，因不适当之缘故而得成，且因亲近而生。
§159
159. Idāni imesuyeva pāṇidhammādīsu koci dhammo amukhyavisaye payutto pasattho, mukhyavisaye payutto apasatthoti dassento ‘‘vamanuggi’’ccādimāha. Etaṃ vamanuggiranādi vamanauggiranavirecanādikaṃ guṇavutyapariccutaṃ amukhyapayogato agaḷitaṃ amukhyabhūtaṃ atisundaraṃ sabbesaṃ atipiyaṃ hoti, aññaṃ tu uttato byatirekaṃ mukhyavisaye payuttaṃ vamanuggiranādikaṃ pana kāmaṃ ekantena gāmmataṃ sabhāvaappiyagāmmadosataṃ vindati sevatīti. Vamanañca uggiranañceti ca, tāni ādīni yasseti ca, guṇā appadhānā vuttīti ca, tato apariccutanti ca viggaho.
159. 如今按此经说，若有法着于非主要之境，则谓为有益；若着于主要之境，则谓为无益，故称‘呕吐等依止’等。此即呕吐、排出等法的品德彻底完备之无掩盖，无隐蔽、品德完整、非主要境界之用法，是极其美丽并且最胜的，至于另一侧则是相反之主要境界。呕吐等呕吐排出等，则是初始音声，是品德中疏忽之语；因而称为未被掩盖。此法为极为美好且适合俗世的不良性爱欲之所在，故得以依止。
§160
160.
Kantīnaṃ vamanabyājā, munipādanakhāvalī;
诸色光华如呕吐之液，若出家人之手指甲般；
Candakantī pivantīva, nippabhaṃ taṃ karontiyo.
如明月的光辉般洒落，令彼光照明。
§160
160. Udāharati ‘‘kantīna’’miccādi. Munino sammāsambuddhassa pādanakhānaṃ āvalī seṇiyo kantīnaṃ attano nirantaraṃ nissarantīnaṃ sobhāvisesānaṃ vamanabyājā uggiranalesena candakantī candacchaviyo sabbattha patthaṭattā pivantīva pānaṃ karontīti takkemi. Kīdisī viyāti parikappanābījamāha ‘‘nippabha’’ntiādi. Taṃ candaṃ nippabhaṃ pabhāvirahitaṃ karontiyo vidahamānā. Idañhi kappanābījaṃ yato nakhasobhāliṅganena candassa sobhāvato nippabhattaṃ passitvā mahattañca tassā nakhāvaliyo candakantī pivantīti parikappeti kantīnañca vamanabyājaṃ.
160. 这里举例说明“kantīna”一词的误用。圣者、正自觉者的足甲周围的光辉之环，犹如月光，常常流泻欢喜的亮光，似乎以喷吐的白气和升腾的火焰照耀，犹如月光漫布的遮盖，无处不在，好似饮水般纯净。对“kantīna”等词的释义说它是由于某种比喻的种子而生的“nippabha（无光）”等义。此月光因缺乏光辉而称为无光，逐渐消散。根据这一比喻的种子，当足甲环绕着月光的光辉而看见其无光时，其大规模的足甲环犹如饮用月光一般，故称为kantīna并带有喷吐白气的形象。
§160
160. Iṭṭhavisaye payuttavamanuggiranādīnamudāharaṇamuddisati ‘‘kantīna’’miccādinā. Munipādanakhāvalī munipādanakhaseṇiyo kantīnaṃ attano candamarīcisadisasobhānaṃ vamanabyājā uggiranalesena taṃ nimmalacandaṃ nippabhaṃ karontiyo attano sabbattha patthaṭattā nippabhaṃ karontiyo candakantī candaraṃsiyo pivanti maññe. Nakharaṃsīnaṃ sabbattha patthaṭattā sappabhassāpi candassa nippabhattañca nakharaṃsīnaṃ adhikattañca disvā candakantī pivanti iveti nakhāvalīnaṃ candakantipivanañca sakakantivamanañca pakati na hoti, byājamiti kavinā parikappitaṃ hoti. Ettha bhattasitthādimukhyavisayato aññakantisaṅkhataamukhyavisaye payuttaṃ vamanaṃ guṇavuttīti ñātabbaṃ. Vamanameva byājamiti ca, munino pādāti ca, tesu nakhāti ca, tesaṃ āvaliyoti ca, candassa kantiyoti ca, niggato pabhāhīti ca viggaho.
160. 举例说明与理想状态相反的喷吐白气和升腾火焰等解释属于“kantīna”的误用。圣者的足甲环，像其脚甲那样的环绕月光，发出如船帆般的光彩，喷吐白气与升腾火焰，使得洁净的月光反而沉寂无光，遍处流溢化作月亮的光华和枝叶，犹如饮用月光一般。遍布足甲环的光彩与无光相结合，形成了所谓“kantīna”的形象，但这实际上并非“kantīna”的本义，而是诗人出于比喻产生的误用。此处需明白，起初喷吐白气似乎是主要的原因，而其他相关事物也依此产生喷吐白气的性质。喷吐白气就是光辉，圣者的足及其环绕，足甲的光泽和对应的光辉，即是此处词义的解释。
§161
161.
Acittakattukaṃ rujha-miccevaṃ guṇakamma taṃ;
是无心所造、痛苦且虚假的品质行为；
Sacittakattukaṃ pe’taṃ, guṇakammaṃ yadu’ttamaṃ.
然而有心得造作者，该品质行为才是真正的；
§161
161. Yathāvuttaṃ nigameti ‘‘acitta’’iccādinā. Iccevaṃ acitto kattā yassa taṃ acittakattukaṃ. Guṇo kammaṃ yassa taṃ guṇakammaṃ. Tañca vamanādi rujhamatimanoharaṃ bhavati bandhocitattā. Nakhāvaliyo hi acittakattāro, kantiyo guṇakammanti vamanamatrātisundaraṃ. Nedameva rujhanti āha ‘‘sacitta’’iccādi. Etaṃ vamanādikaṃ sacittakattukampiyadiguṇakammaṃ, uttamaṃ seṭṭhaṃ bandhocitattā.
161. 按所说内容，以“acitta”（无心）等词做总结。那无心之造作即为无心所造。品质即是行为，品质即为该行为。吐白气等，虽美丽却是痛苦和令人厌恶的行为，因为是无心的。足甲环为无心造作者，光华环绕为品质行为，吐白气仅仅是过于美丽。它非单纯因痛苦而成，故又说“sacitta”（有心）及以下内容。此处具心造作的行为，即吐白气等，有心所造，性质温和且美好，是最胜利、最上乘、令人欢喜的。
§161
161. Anantarodāharaṇassa pasatthattañca kammani guṇe sati sacittakattukavamanādikañca iṭṭhamiti dassento ‘‘acittakattuka’’miccādimāha. Iccevaṃ iminā pakārena acittakattukaṃ nakhāvalisaṅkhātaaviññāṇakakattuvantaṃ guṇakammaṃ nakhakantisaṅkhātaappadhānakammavantaṃ vamanādikaṃ rujhaṃ racanāya ucitattā rucijanakaṃ hoti, etaṃ vamanādikaṃ sacittakattukampi saviññāṇakakattuvantampi yadi guṇakammaṃ amukhyakammaṃ ce, uttamaṃ visiṭṭhameva, ‘‘kantīna’’nti bhāvasambandhe chaṭṭhiyā satipi vamanakriyāya kammattaṃ nātivattati. Natthi cittaṃ yesanti ca, acittā kattāro yassāti ca, guṇo kammaṃ yasseti ca, saha cittena vattamānoti ca vākyaṃ. Iti nidassane evaṃ pakāre nipāto, atha vā vacanavacanīyānaṃ nigamārambhe nipātasamudāyo.
161. 关于连带引起的行为品质，清净、觉知、内心纯净及恶心等不适之感，表现为合宜的状态，有人称之为“非纯净之心”的错误说法。实际上，以此方式，所谓“非纯净之心”是指具有指甲状的意识作用，具备品质和行为，类似指甲刮擦般的行为，以及恶心等适于引起痛苦的不良造作，此恶心亦表现为与意识作用相应的心所。若是某种良好行为带有意识和相关作用，是优秀且殊胜的，被称为“有光泽”，在心的修习中，第六根心所即正念，因恶心的作用而不超越其范畴。不存在无心者，有心者即为行为者，品质即为行为，且与心同行，此话虽简但意义完整。就如此说明的方式，在语句的句端也有类似句子的集合，同时也有词汇和语句连贯的开始和汇总。
§162
162.
Uggirantova sa sneha-rasaṃ jinavaro jane;
犹如爬坡者，胜者对众生馥郁情感满怀；
Bhāsanto madhuraṃ dhammaṃ, kaṃ na sampīṇaye janaṃ.
宣说甜美的法，为何不起使众生获得完成呢？
§162
162. Tadudāharati ‘‘uggirantovā’’tiādinā. So jinavaro jane sakalasattanikāye sneharasaṃ attano pemasaṅkhātaṃ anurāgaṃ uggirantova vamanto viya madhuraṃ atipaṇītaṃ dhammaṃ bhāsanto kaṃ janaṃ na sampīṇaye, sabbameva sampīṇeti. Ettha jinavaro kattā sacitto, sneharaso guṇakammaṃ.
162. 此处以上句「犹如爬坡者」为例举。此胜者对众生、所有众生群中，内心具有感情甘旨，具足由爱欲而生的爱染，正如爬坡者为登陡峭之路般，宣说甜美而极为精良的法，意在使众生获得成就，皆悉达成。此中，胜者为行为者，爱欲之味为行为品质。
§162
162. Idāni sacittakakattupakkhe udāharaṇamuddisati ‘‘uggiranto’’ccādinā. So jinavaro jane sakalasattanikāye sneharasaṃ attano pemasaṅkhātaanurāgaṃ uggiranto iva vamanto viya madhuraṃ ādikalyāṇādibhāvena paṇītaṃ dhammaṃ saddhammaṃ bhāsanto desento yathāsayaṃ vadanto kaṃ janaṃ kīdisaṃ puggalaṃ na sampīṇaye, pīṇeti evāti. Ettha uggiranaṃ jinavarasaṅkhatasacittakakattuvantampi sneharasasaṅkhātaamukhyakammayuttattā pasatthaṃ hoti. Sneho eva raso anurāgoti viggaho.
162. 现在在讨论拥有“非纯净心”行为的一面时，举出“爬坡者”等例。此胜者具备非纯净心行为的特征，爱欲味为非纯净之行为的主要表现，与不良行为连结，因此适于引起痛苦。此爬坡者象征胜者所具的非纯净心作用之行为品质。这里的“爱欲”即指强烈的情感依恋。
§163
163.
Yo saddasatthakusalo kusalo nighaṇṭu-
谁善于声音和意义的运用，善于辞典之事，
Chandoalaṅkatisu niccakatābhiyogo;
又精通韵律、辞藻的装饰与连缀，
So’yaṃ kavittavikalopi kavīsu saṅkhya-
即便是对诗歌的异变，诗人中亦能计数，
Mogayha vindati hi kitti’mamandarūpaṃ.
因而获得广泛的名声，声誉卓著如明镜。
Iti saṅgharakkhitamahāsāmipādaviracite · 如是僧护大师足所造
Subodhālaṅkāre · 《善解庄严》中
Guṇāvabodho nāma tatiyo paricchedo. · 名为「德觉」的第三品。
§163
163. Ganthantarāhitavāsanāya, tadanubandhapaṭibhāne cāvijjamānepi sutena abhiyogabalena kavitā kitti ca tadanugatā samupalabbhatīti samanusāsati ‘‘yo’’iccādinā. Saddasatthe byākaraṇe kismiñci ‘‘idameve’’ti niyamābhāvā kusalo cheko nighaṇṭumhi abhidhānasatthe ca chandasi vuttijātippapañcapakāsakachandovicitisatthe ca alaṅkatisu alaṅkārasatthe ca kusalo na kevalaṃ saddasattheyeva, atha ca pana niccamanavarataṃ divā ca ratto ca kato abhiyogo vāyāmo racanāvisaye yassa soyaṃ kavittavikalopi bandhakaraṇasaṅkhātakaviguṇaparihīnopi kavīsu kaviguṇopetesu saṅkhyaṃ gaṇanaṃ ogayha paṭilabhitvā amandarūpaṃ atibahuṃ kittiṃ parisuddhabandharacanālakkhaṇaṃ tappabhavaṃ khyātaṃ vindati paṭilabhatevāti.
163. 关于无缀结的纤细语言之用，及对其意涵的洞察，侔于即便在无明障碍仍有听闻经验时，亦凭借听闻的力量而能掌握诗作及其名声等方面的本质，故说『谁』始之。以语音和语义为对象的语法分析，因无法限定于某一固定形式，故『此即是』的规则缺失。此人不仅精通辞典和词义，且通晓韵律及其五类变体之法，亦善于装饰辞藻，并且不只是對語音之詞彙能手，亦日夜勤奋于诗歌创作。在诗人的集体中，即使诗韻变异且缺乏传统诗人所具之品性，彼亦通过计数诗韵类别，胜过以往诗人，因而获得大量著作和广泛纯净的名声，被赞誉为卓越诗人。此即所说者。
Iti subodhālaṅkāre mahāsāmināmikāyaṃ · 如是《善解庄严》大名词集中
Subodhālaṅkāraṭīkāyaṃ · 《善解庄严疏》中
Guṇāvabodhaparicchedo tatiyo. · 德觉品第三。
§163
163. Idāni uddesakkamena saddālaṅkāre niddisitvā byākaraṇanighaṇṭuchandoparivārite imasmiṃ nirantarābhiyogo ihalokiyādimahantayasassa kāraṇamiti sissānamanusāsanto ‘‘yo saddasatthakusalo’’ccādimāha. Yo theranavamajjhimesu koci saddasatthakusalo saddānusāsanabyākaraṇavisaye pakatipaccayādivibhāgakappanāya cheko nighaṇṭuchandoalaṅkatīsu abhidhānachandoalaṅkārasatthesupi kusalo taṃtaṃvibhāgabuddhīnaṃ paṭipādanena cheko niccakatābhiyogo dhāraṇamanasikāravasena niccaṃ katussāho hoti. So ayaṃ appamādī kavittavikalopi pakatisiddhakabbaracanaguṇarahitopi kavīsu saṅkhyaṃ kabbakattūsu gaṇanaṃ ogayha kabbakaraṇaṭīkākaraṇādipakārena ogāhetvā taṃ gaṇanaṃ pāpuṇitvā amandarūpaṃ anappakasabhāvaṃ atibahuṃ kittiṃ niddosaṃ sattharacanalakkhaṇaṃ puññasañcayaṃ, tappabhavaṃ pasiddhiṃ vā vindati labhatevāti. Yathāvuttasatthesu abhiyogo bandhassa ekantakāraṇameva. Vuttaṃ hi–
现今以表意为目的，对声音装饰加以说明，并依照语法词典与诗律相辅围绕，在此不断的继续结合，是现世及以上大成就的缘故，训诫弟子说：“善于语言者”。所谓“善于语言者”，即于长老新旧中，若有某人善于语言者，在声音指令语法领域，因开显对缘际等细分的分类与分别运用，擅长于词典、诗律、装饰及义理上的结缘，依此悉皆分辨智慧的修习，通过常住的结合、持守与专注，恒常乐于精进不懈者。此人是此无漏诗歌、亦无偏僻差池、亦无过分华饰的诗人中，以文学数量与作诗技巧为先，依诗歌注释、作家主导，凭借所获得的数量，得以名声宏大、广闻无过、具足如世尊教法特质及福德积聚、潜力与威名、成就所应之声誉。如同经中所说，继续结合是牢固的唯一缘故。经中明言—
‘‘Sābhāvikī ca paṭibhā,
「是自然的敏捷才思，
Sutañca bahunimmalaṃ;
广为闻知洁净无染；
Amando cābhiyogo’yaṃ,
愚钝者结合此者，
Hetu hoti’ha bandhane’’ti .
为缚业之因。」
Tattha sābhāvikī sabhāvasiddhā paṭibhā ca paññā ca bahu nimmalaṃ anappakaṃ nijjaṭaṃ sutañca amando abhiyogo ca anappako abhyāso ceti ayameso sabbopi iha bandhane imissaṃ kabbaracanāyaṃ hetu hoti kāraṇaṃ bhavatīti. Sadde sāsati ettha etenāti imasmiṃ atthe tappaccayañca tassa thādesañca katvā saddasatthanti ñātabbaṃ, saddasatthe kusaloti ca, nighaṇṭu ca chando ca alaṅkati alaṅkārañceti ca viggaho, ettha alaṅkatisaddo satthāpekkhāya napuṃsako hoti, niccaṃ kato abhiyogo asseti ca, kavino bhāvoti ca, tena vikaloti ca, amandaṃ rūpaṃ sabhāvo yasseti ca vākyaṃ.
此处自然者，谓根性成立；敏捷才思，谓慧广净且无障碍；纯净、非掺杂、原始质朴；广闻闻知无杂染；愚钝者，谓扩展合一而无杂质的训练。此即是这一切于作诗结合上的缚业因缘。世尊说此：以音声训诂，此处意指此义，且先后次第与本质显现，言语之义，所谓善于语言者，乃语法、词典、诗律、修饰及装饰之详解处。此中，装饰声音者，不为妄诞无根，而为有依止于世尊教理；恒常结缘、恒常作行，称为诗人才思，谓含义、虚词、华饰及形态，无杂质，且有其根基，乃构成句语之义。
Iti subodhālaṅkāranissaye · 如是《善解庄严》所依中
Tatiyo paricchedo. · 第三品。