4. Atthālaṅkārāvabodhapariccheda · 4. Atthālaṅkārāvabodhapariccheda
4. Atthālaṅkārāvabodhapariccheda4. 义庄严觉悟品
§164
164.
Atthālaṅkārasahitā, saguṇā bandhapaddhati;
具有意义与装饰的，具备美好品质的联系体；
Accantakantā kantāva, vuccantete tato’dhunā.
极为美妙而迷人的，则此时称为最美。
§164
164. Evaṃ saddālaṅkāre paricchijja sampatyatthālaṅkāraṃ bodhayitumāha ‘‘atthālaṅkāra’’iccādi. Saguṇā yathāvuttehi pasādādīhi saddaguṇehi sahitā bandhapaddhati kabbaracanaṃ. Alaṅkarīyati kantiṃ nīyati bandho etehi sarīramiva hārādīhīti alaṅkārā, tehi atthālaṅkārehi jātyādilakkhaṇehi sahitā saṃyuttā satī saguṇā patibbatādiguṇopetā atthena dhanena alaṅkārena ābharaṇena sahitā yuttā kantāva aṅganā viya. Yato accantakantā atisayaramaṇīyā siyā, tato tena kāraṇena ye atthālaṅkārā avasaraṃ pattā, te adhunā idāni vuccante kathīyanti.
一六四。如此详细展示音辞装饰之后，为说明意义装饰部分，言及“意义装饰”等词。所谓具备美好品质的，如先前所说的令心安悦等美好品质，故称为有联系的书写作品。此种装饰给予光辉与秀美，所谓联系体即以此等如佩戴项链般的装饰，连结于身。由于极为美妙且让人极其喜悦，因之今时称此为“最美”。
§164
164. Evaṃ saddālaṅkāravibhāgaṃ dassetvā idāni tannissayaṃyeva atthālaṅkārabandhamārabhanto ‘‘atthālaṅkāri’’ccādimāha. Saguṇā yathāvuttapasādādisaddaguṇayuttā bandhapaddhati pajjagajjādipabhedā racanāvali atthālaṅkārasahitā sabhāvavuttivaṅkavuttisaṅkhātena atthālaṅkārena saṃyuttā saguṇā atthālaṅkārasahitā kantā iva patibbatādīhi guṇehi yuttā suvaṇṇarajatamaṇimuttādidhanehi gīveyyakaṭakanūpurādīhi ābharaṇehi ca yuttā aṅganāva accantakantā yato atisayena ramaṇīyā, tato tasmā te atthālaṅkārā adhunā dāni vuccante. Alaṅkaronti bandhaṃ sarīraṃ vā etehīti ca, atthassa alaṅkārāti ca, tehi sahitāti ca, guṇehi saha vattatīti ca, bandhassa paddhatīti ca, accantaṃ atisayena kantāti ca viggaho.
一六四。如此揭示音辞装饰的分类后，继而从意义装饰联系之因缘展开，初说“意义装饰师”等。所谓具备美好品质，符合先前言及的令人心悦等美好音声品质，故能连结如编织珠串般的作品，依序排列成文。意义装饰与音辞装饰相连，具美好品质，使其如同披挂黄金、宝石、头饰、脚镯等装饰品般珍贵美丽，极为妙美，因此称其为“最美”。此处对“装饰”作进一步解释，既可谓连接身心，亦为意义之装饰，与彼相连，且伴随诸美好品质；联系体即为联系的方式，极其美丽动人，此义得详尽揭示。
§165
165.
Sabhāvavaṅkavuttīnaṃ, bhedā dvidhā alaṃkriyā;
“自然本性的曲解”，这种分别有二种修饰方法。
Paṭhamā tattha vatthūnaṃ, nānāvatthāvibhāvinī.
第一种是对事物多样本质的区分。
§165
165. Katippabhedā te iccāha ‘‘sabhāva’’iccādi. Sabhāvavutti vaṅkavuttīti imesaṃ bhedā pabhedena alaṃkriyā atthālaṅkārādvidhādvippakārā. Tesu sabhāvavutti kīdisīti āha ‘‘paṭhamā’’tiādi. Tattha tāsu paṭhamā sabhāvavutti vatthūnaṃ padatthānaṃ jātiguṇakriyādabbasabhāvānaṃ nānā vicittā, na dvekāva avatthā avasarā vibhāvinī pakāsikā viññeyyā. Jātyādīnaṃ padatthānaṃ yathāsabhāvamanekappakāraṃ sammadeva vivarantī sabhāvaṃ padatthānaṃ vicittaṃ vadatīti sabhāvavutti nāmāti adhippāyo, sāva jātiyā padatthasarūpassa tathātathāpaṭipādakattena vuttiyā jātipi vuccati.
165。关于种种分别，我在此称为“自然本性”等。所谓对不同分别和曲解，乃是对这些分别的修饰，从意义和修饰法来看分为两种对立。其中文义解释的第一种，说明了这些自然本性的体现各不相同，是基于字面起源和本质功能的不同，因而本性展现多样，不是二种简单之分类能够充分说明的。这种出于字面及性质的多样区分，称为“自然本性的表述”，即因为依据字面的呈现及不同状况，像出生等，具体而多面地阐发该本性的不同相貌，因此称为自然本性的表述。
§165
165. Pasatthālaṅkārā pabhedato ettakāti dassento ‘‘sabhāvi’’ccādimāha. Alaṃkriyā atthālaṅkārā sabhāvavaṅkavuttīnaṃ bhedā pabhedato dvidhā dvippakārā honti. Tattha tāsudvīsu paṭhamā sabhāvavutti vatthūnaṃ jātiguṇakriyādabbalakkhaṇānaṃ padatthānaṃ nānāvatthāvibhāvinī anekappakārassa pakāsinī hoti. Ettha jātyādīnaṃ padatthānaṃ anekappakārasabhāvapakāsinī sabhāvavutti nāma. Esāva jāti guṇādicatubbidhapadatthānaṃ sarūpasaṅkhātajātiyā tehi ākārehi paṭipādanato upacārato jāti nāma hoti. Jātyādipadatthānaṃyeva yathāsabhāvaṃ hitvā vatthuparikappitaatisayopamārūpakādisarūpasaṅkhātaṃ vaṅkasabhāvaṃ pakāsentī vaṅkavutti nāma. Yabhāvo ca vaṅko cāti ca, tesaṃ vuttīti ca, alaṃkaronti etāhīti ca, nānā anekā ca sā avatthā cāti ca vākyaṃ.
165。对修饰意义的明白，表明其分别有若干。所谓“自然生起”等的表达，涵盖了对不同分别的说明。修饰的意义与修饰手法，是对本性曲解的不同分别，分为两种对立，其反向作用截然相反。在这两种当中，第一种即为自然本性的表达，是指对事物原有的出生、品质、功能等表征的多面揭示，是多样境况的显现。这种基于出生等方面的表征，因显示出多样的自然本性，故称自然本性的表达。此即出生等多样表征的名号，是根据真实出生现象的不同形态而称作出生。对于出生等事物而言，基于真实本性而依不同条件对事物进行标示的，而对背离本性的弯曲曲解，显示弯曲本性的则称为曲解。所谓“状态弯曲”、“曲解”等名词，意即对本体不真实的多种描述和修饰。由于状态亦是曲折故而称为弯曲，所言为各异且多种情状的引述，因此是修饰的作用。
Yathā –
如偈所说——
§166
166.
Līlāvikantisubhago,
欢悦而华美，
Disāthiravilokano;
目光巡视四方，
Bodhisattaṅkuro bhāsaṃ,
如觉者的萌芽，
Viroci vācamāsabhiṃ.
发出光明的言语。
§166
166.‘‘Yathe’’ti taṃ udāharati. Līlāya vilāsena vihitāya vikantiyā gamanena sattapadavītihārasaṅkhātena subhago sundaro disāsu dasasu thiramacalaṃ vilokanaṃ yassa so bodhisattaṅkuro tadahujāto mahābodhisatto āsabhiṃ vācaṃ ‘‘aggohamasmī’’tiādikamuttamaṃ nibbhayavacanaṃ bhāsaṃ vadanto viroci visesena ramaṇīyattaṃ patto. Ayaṃ sabhāvavutti. Evaṃ jātisabhāvavutyādayopi parikappanīyā.
166.此中以“如是”作比喻。欢悦中含华美，华丽转动的行走，七步行走的规矩，描述了美好且壮丽的外观；视察十方如坚固山岳般的目光者即此觉者的萌芽。此大觉者曾发出第一等无畏之语，“我是引领者”等，通过言辞光辉显现特别美妙。这是一种自然本来的表现。同样的生命本性与世间本性的生起、灭尽等，也应这样周密思考考量。
§166
166. Idāni sabhāvavuttiyā udāharaṇaṃ āha ‘‘yathā – līlāvikanti’’ccādi. Līlāvikantisubhago vilāsagamanena sattapadavītihārena sundaro disāthiravilokano dasadisāsu acalaolokano bodhisattaṅkuro mahābodhisattaṅkuro āsabhiṃ vācaṃ ‘‘aggohamasmī’’tiādinā abhītavacanaṃ bhāsaṃ vadanto viroci asobhīti. Iha bodhisattasaṅkhātassa dabbassa līlāvikantidisāthiravilokanavaconicchāraṇasaṅkhatānaṃ avatthānaṃ pakāsitattā dabbasabhāvavuttīti ñātabbā. Esāyeva dabbagatagatyādivicitrasarūpaṃ alaṅkaraṇato alaṅkāro nāma, dabbagatagatyādayo pana alaṃkiriyamānattā alaṃkiriyā nāma. Jātiguṇakriyāsabhāvavuttiyopi evameva daṭṭhabbā. Līlāya yuttā vikantīti ca, tāya subhagoti ca, disāsu thiraṃ vilokanaṃ yasseti ca, bodhiyā paññāya sattoti ca, soyeva aṅkuroti ca, usabhassa bhāvoti ca vākyaṃ. Usabhassa bhāvasaṅkhātā akampanīyā ṭhiti āsabhaṃ nāma, akampabhāvato tena samāpi vācā upacārato āsabhī nāma hoti.
166.现今为自然本性表现举例，称作“如欢悦而华美”等。欢悦华美者乃姿态优雅之行，七步规约之行，活泼而美好；视四方者目光稳重如山；觉者萌芽即大觉者。大觉者发出“我是领路者”等充满无畏的言语，显示其光辉而非凡。此处说明‘觉者如欢悦转动巡视四方’言辞所表达的内涵，即观察觉者（大觉者）的自然本性已明白。装饰称为装饰体，亦即生命与其运动的形态美；但生命过程之运动则称为装饰作用。生命本性和其生灭之作用亦须如此观察。欢悦者关联优雅转动，华美者关联美好外形，稳重大方的视察者代表坚固目光，觉者本质即此萌芽，所以说是萌芽。力量坚固如牛的本性称为稳定不动，故称“坚固”，其坚固性由言语调伏促成，故称调伏声音。
§167
167.
Vutti vatthusabhāvassa, yā’ññathā sā parābhave;
“现象、事物、及其本质，若有他异，则称为误解；
Tassā’nantavikappattā, hoti bījopadassanaṃ.
因其无尽变化，故能显现出种子的形态。”
§167
167. Dutiyamāha ‘‘vutti’’ccādinā. Vatthuno jātyādirūpassa padatthassa sabhāvo yassaṃ avatthāyaṃ yādisaṃ rūpaṃ tassa aññathābhāvena tassa rūpassa tathetaṃ dabbāpanena vutti vacanaṃ. Parā bhave aññā vaṅkavutti nāma siyā. Kiṃ sā sākallena vattuṃ sakkāti āha ‘‘tassā’’iccādi. Tassā vaṅkavuttiyā anantavikappattā aparimitabhedakattā bījassa kāraṇattā sakalabyattibyāpisāmaññarūpassa yato pare vicittālaṅkārā pasavanti, upadassanaṃ kathanaṃ hoti niravasesābhidhānassa kenāpyasakkuṇeyyattā.
167。此处从第二句“现象”开始讲解。所谓“现象”，是指事物的本质，即自性，及其所依身——如形态、颜色等的总和。若因对该本质的不同理解而产生差别，这种差异称为“误解”。所谓“他异误解”，就是错误的见解。为何这么说？初步可以理解为，对现象的错误解说，“他异误解”这一术语即可成立。接着说其无尽变化，因为误解的变化无穷无尽，所以可以带来种子（潜能）之显现作用。
§167
167. Idāni vaṅkavuttiṃ dasseti ‘‘vutti’’ccādinā. Vatthusabhāvassa jātyādipadatthasambandhino tāsu tāsu avatthāsu yo sabhāvo vijjati, tassa sabhāvassa aññathā vijjamānākāraṃ hitvā vattuparikappitena atisayaupamārūpakādiaññapakārena yā vutti yaṃ kathanaṃ atthi, sā parābhave sabhāvavuttito aññā vaṅkavutti nāma siyā. Tassā vaṅkavuttiyā anantavikappattā appamāṇapakkhattā kathanena parisamāpetuṃ asakkuṇeyyattā nayato tassa anantapakkhassa pariggahaṇatthaṃ bījopadassanaṃ kāraṇamattassa nidassanaṃ hoti. Vakkhamānabhedato ekamekampi attanā sadisaṃ anantabhedapariggahajānanatthaṃ pahotīti adhippāyo. Vatthūnaṃ sabhāvoti ca, anantā vikappā yassa sabhāvasseti ca, tassa bhāvoti ca, bījassa upadassananti ca viggaho.
167。现在说明“误解”的本义，从“现象”开始。对事物本质的各种实质特征所呈现的现象而言，若有另一种不同状态，去除其本质常态、舍弃观察范围内的实物形状等，采用比喻或其他方式进行解说，这便是“误解”，即错误的内涵。因其差别无限变化，无法用有限表述将其尽述，能够促使相关种子显现的特征表现出来。分辨这些现象时，因变异不断且增长，因而难以用语言全盘描述。“说法”的差异体现了如实了解“一个存在体”的多样表现，为了认识无尽区别及其统一，因此需要“种子显现”的阐述。所谓事物的“本质”是指具有无尽变化的现象的本质状态，称为“其存在”的状态，及表示种子显现的解释称为“显现”。
Vaṅkavuttiatthālaṅkārauddesavaṇṇanā曲说义庄严总说之解释
§168
168.
Tatthā’tisayaupamā-
如同极端的譬喻，
Rūpakāvuttidīpakaṃ;
说明色相的教说；
Akkhepo’tthantaranyāso,
意涵的投射与安置，
Byatireko vibhāvanā.
是超出常规的辨析。
§169
169.
Hetukkamo piyataraṃ, samāsaparikappanā;
因缘作用更亲近，整体思维缜密。
Samāhitaṃ pariyāya-vuttibyājopavaṇṇanaṃ.
专注地对句子所述内容进行全面而细致的解释。
§170
170.
Visesa ruḷhāhaṅkārā,
具特殊、顽固的自负心，
Sileso tulyayogitā;
其特性与戒律相似且一致；
Nidassanaṃ mahantattaṃ,
表象具有极大、显著的特征，
Vañcanā’ppakatatthuti.
其实质却是虚伪欺骗的错误含义。
§171
171.
Ekāvali aññamaññaṃ, sahavutti virodhitā;
同列相互冲突，相互反对；
Parivuttibbhamobhāvo, missa’māsī rasī iti.
以曲绕转折表现，称为混杂、纠缠、扭曲。
§172
172.
Ete bhedā samuddiṭṭhā, bhāvo jīvitamuccate;
这些差别已经显现，此性质被称为生命；
Vaṅkavuttīsu poseti, sileso tu siriṃ paraṃ.
在曲绕转变中增长，坏习增多但光辉极盛。
§168-172
168-172. Yathoddesaṃ niddisitukāmo uddisati ‘‘tatthe’’ccādi. Tatthāti tassaṃ vaṅkavuttiyaṃ ‘‘ete bhedā samuddiṭṭhā’’ti iminā sambandho. Samuddiṭṭhāti saṅkhepanayena vuttā. Atisayo upamā rūpakaṃ āvutti dīpakañca, samāso samāsavutti parikappanā ca, viseso ruḷhāhaṅkāro ca, jīvitamuccateti tadabhāve bandhassa chavasseva heyyattā vuttaṃ, sileso tu vaṅkavuttīsu sabhāvavuttiṃ hitvā vatthusabhāvato aññathā yathā tathā parikappanarūpāsu atisayādīsu vuttīsu paraṃ siriṃ kantiṃ poseti taṃ pūreti āvahatīti.
168-172. 如欲说明所说之事，即以‘在那里’等词指示。此处‘在那里’乃指该词弯曲用法，其含义在于‘这些分别已见’的关系。‘已见’者，是以简略言之。‘极胜’喻如喻体与明灯，比喻体如词句结合与组合，特别为狂妄自大者的比喻。‘生命解脱’则因无此境界如同枷锁解脱，故称为“能够脱离束缚”。而“戒行”在弯曲用法中舍弃本性用法，以事物本性而言则依不同类别如极胜等诸类比喻，次第光辉美丽，由此充满、振奋。
§168-172
168-172. Bhedavantānaṃ padatthānaṃ sabhāvakathanaṃ uddesakkamena pākaṭaṃ hotīti vattamānehi alaṅkārehi uddisanto ‘‘tatthātisaya…pe… rasī’’ti gāthācatukkamāha. Tattha tatthāti tissaṃ vaṅkavuttiyaṃ iti evaṃ ete pañcatiṃsa bhedā samuddiṭṭhā saṅkhepena vuttāti. Etesaṃ pana padānaṃ attho niddese āvibhavissati. Iminā bhāvo ca sileso ca atippasatthoti dīpeti. Bhāvo bhāvālaṅkāro jīvitaṃ bandhassa pāṇabhūtoti vuccate, bhāvarahitassa bandhassa chavasarīrassa viya anupādeyyattā, sileso tu silesālaṅkāro pana vaṅkavuttīsu atisayopamādivaṅkavuttīsu paramukkaṃsabhūtaṃ siriṃ sobhaṃ poseti pūreti.
168-172. 有辨别各语之意义、描述本性之意，且以声明意图者，在现有修饰中通过诵引‘在那里极胜……佳妙’之韵文四句，以明示。此中‘在那里’即三种弯曲用法，即‘这三十五种分别已见’简略说明。由此诸词之义将见于解释。该含义与戒行略作比喻而突出点明。‘含义’谓意涵、装饰生命，生命即为缚者的有形存在。没有生命者，缚者如腐败无形之尸体难以受持。戒行为戒法装饰，在弯曲用法诸极胜等弯曲说中，显出极致美丽光辉，盛满并照耀。
Niddesavaṇṇanā分别说之解释
§173
173.
Pakāsikā visesassa,
显示特别之处，
Siyā’tisayavutti yā;
该为极胜用法之有，
Lokātikkantavisayā,
是超越世俗观念之事，
Lokiyāti ca sā dvidhā.
“世间者，此说有二种。”
§173
173. Tatthātisayavuttīnaṃ tāva niddisanto āha ‘‘pakāsikā’’iccādi. Visesassa vatthugatassātimattassa pakāsikāyāti anuvaditvā sā atisayavutti siyāti vidhīyate, atisayassa vatthuno ukkaṃsassa paṭipādikā vutti atisayavutti. Sā ca duvidhāti āha ‘‘loka’’iccādi. Lokaṃ lokappatītiṃ atikkanto visayo gocaro yassā sā lokātikkantavisayā ca loke bhavā lokaṭhitimanatikkantattāti lokiyā cāti atisayavutti dvidhā dvippakārā bhavati.
“第173节。关于彼处所谓极广义理的解释，迄今有释‘明示者’等语。由于此言意指特定之事物，即仅就其所缘之境界而言，称为‘明示者’，据此规定名为极广义理。‘极广’者，指事物之广度，作为说明之本义，极广义理即指事物之极广广大的说明。又称之为二种，始言‘世间’等。世间者，谓此超越世间之境界与所缘对象。此所说超越世间的境界即世间所不及之境，因而称为‘世间’；此亦为极广义理之二种、二维角（双重面向）。”
§173
173. Idāni uddesakkamena atisayavuttiṃ dasseti ‘‘pakāsi’’ccādinā. Visesassa jātyādipadatthagataadhikavisesassa yā vutti pakāsikā, sā atisayavutti nāma siyā, sā atisayavutti lokātikkantavisayā ca jātyādipadatthānaṃ yathāsabhāvasaṅkhatalokaṭhityātikkantavisayattā lokātikkanta visayāti ca lokiyāti ca yathāvuttalokamanatikkamma pavattanato lokiyāti cevaṃ dvidhā dvippakārā honti. Vadatīti vutti, atisayassa vuttīti ca, lokaṃ atikkanto visayo etissāti ca, loke bhavāti ca viggaho. ‘‘Visesassa pakāsikā’’ti pasiddhaguṇānuvādena sā atisayavutti siyāti apasiddhaṃ atisayavuttividhānaṃ karoti, yathā ‘‘yo kuṇḍalī, so devadatto’’ti. Anuvādakaanuvādanīyabhedo uparipyevameva daṭṭhabbo.
“第173节。现在意指的极广义理，以‘明显’等言表达。涵盖种类诸如‘世间所缘对象’中，独具特异特质者，即极广义理；此种类之极广义理，兼含超越世间所缘境界之意且合其本性的分别，故又称之为世间超越境界，与世间相对的言辞，乃为世间者。以上如此，两种二重面向同时具足。所谓说明即阐释；极广义理之言，谓超越世间之境界，及其存在于世间之状况。‘特异明示’者，以彰显真实特征之正当肯定，构成立为极广义理，但违反了极广义理成立之规定，如‘彼为钗者，名为天给’，说明者与所被说明者之关系区别，应同上理思考。”
§174
174.
Lokiyātisayasse’te,
“此为世间极广义理中的。”
Bhedā ye jātiādayo;
“诸者种类等差别。”
Paṭipādīyate tva’jja,
如今确当着手说明，
Lokātikkantagocarā.
所说内容超越世间所及，难以琢磨。
§174
174. Ayaṃ dvippakārā atisayavutti sabhāvavutyādīhi bhinnāti ce? Āha ‘‘loka’’iccādi. Jātiādayo yato padatthassa vicittaṃ sarūpaṃ vadatīti vicittasarūpapaṭipādikā sabhāvavuttipi alaṅkāro, alaṅkāriyaṃ tu vatthumattaṃ, tato sabhāvavutyādayo ye bhedā visesā, ete lokiyātisayassa bhedā, yathā sarīre yaṃ sahajaṃ sundarattaṃ, tassa posakāpi muttāvalippabhuti alaṅkāroti vuccati, evaṃ bandhepyalaṅkāriyavatthunimittaṃ dhammattaṃ yāya ukkaṃsīyati, sā ukkaṃsoti vuccati. Sā ca vutti alaṅkārasaddena vuccate. Sā pana atisayavuttiyeva. Tenevāha ‘‘lokiyātisayassete, bhedā ye jātiādayo’’ti. Yato evaṃ, tato lokātikkantavisayā ca visuṃ dassanīyāti āha ‘‘paṭī’’tiādi. Tusaddo bhede. Ajja tu idāni pana lokātikkantagocarā paṭipādīyateti sambandho.
174. 此处所说乃是双重演说，极盛教理及本性教义等诸义义理之差别，是否成立？此处称『世界』等者，乃因生死诸法之名称，所指显著不同本质所构成之多样形态，所以称为经过详尽阐说不同本质之表现的装饰语；所谓『装饰』者，仅于材质而已。由此，则本质教义诸差别，正是世俗称为极盛者的种种不同；若如身体自然具足的优美，连护养之物也被视为装饰，如足环首饰等，故此装饰谓为材质所在。此亦称为『讲说』，正是因装饰用语而得名。此义即为极盛教理之说。故说『这些乃世俗极盛之差别，即生死种种差别』。由是因缘，之后当示现超越世俗之境界，故用『展开』等词。此言义之差别即明确阐示，今日所说正是超越世俗所及之境界应当加以阐释。
§174
174. Idāni esā dvippakārāpi atisayavuttisabhāvavutyādīhi anaññāti dassetuṃ ‘‘lokiye’’ccādimāha. Jātiādayo jātiguṇādipadatthagatavicittasarūpassa pakāsanato nissayavohārena ‘‘jātyādayo’’ti niddiṭṭhā jātisabhāvavuttiguṇasabhāvavutyādayo ye bhedā visesā, ete lokiyātisayassa lokiyātisayavuttiyāyeva bhedā avayavā. Tattha lokiyātisayavutti nāma jātisabhāvavuttiguṇasabhāvavutyādayoyevāti. Esāyeva vicitrarūpapaṭipādikā ukkaṃsāti ca vuccati. Evaṃ lokiyātisayavuttiyā ‘‘līlāvikantisubhago’’ti udāharaṇassa gamyamānattā vakkhamānaṃ paṭijānāti ‘‘paṭipādīyate’’ccādinā. Ajja tu idāni pana lokātikkantagocarā atisayavutti paṭipādīyate udāharaṇato nipphādīyati. Loke bhavoti ca, tassa atisayo ādhikkamiti ca vākyaṃ.
174. 如今这双重说法，当以极盛教理及本性教义诸义理各自无他义而彰显世俗范围内之义理为标的，故称『在世俗』等。所谓生死等者，乃名相差别显著不同本质相态之指称，为明示依存缘起法义而示现之「生死诸差别」。这些差别、变化、特别者，皆属世俗极盛教理之成份。所谓世俗极盛教理，即名为生死、本性、性相、教理等诸要素。由此多样不同之阐释，亦称为详尽阐述本质之『展开』。如此世俗极盛教理之双重表现，正如喻说『美丽变化润饰无穷』，其所伴随的不断产生变化而可描述之义理。故以『展开』『着手说明』等词来表示。如今所说，正为超越世俗之境界极盛教理展开说明，由实例得以表达。世间存在、由此超越极盛愈加明显，于此文当明言。
§175
175.
Pivanti dehakantī ye,
饮着身体所爱之者，
Nettañjalipuṭena te;
以合掌之捧奉献于汝；
Nā’laṃ hantuṃ jine’saṃ tvaṃ,
汝非能摧伏胜者之渴爱者，
Taṇhaṃ taṇhāharopi kiṃ.
夺取渴爱之人又能如何？
§175
175. Tamudāharati ‘‘pivanti’’ccādinā. Jina te dehakantī sarīrasobhāyo ye janā nettañjalipuṭena attano nayanadvandasaṅkhātena añjalipuṭena pivanti, esaṃ janānaṃ taṇhaṃ pipāsaṃ lobhameva vā harati anupatati . Taṇhāharopi samāno tvaṃ hantuṃ nivattituṃ kiṃ nālaṃ kasmā asamatthosi. Taṇhāharā nāma taṇhameva nudanti. Atra hanantāmapiha sampanudati lokaṭhitiṃ atikkamma dehakantiyā bahuttanadhammo vutto.
第175条说：“『pivanti』一词在此举例说明。这里的『jina te dehakantī sarīrasobhāyo』是指胜利者依凭其体内光辉，即身体美丽，众人以双手合十蔽眼行礼。此等众生的渴爱、饥渴、贪欲随即消散，不相应起。即使是渴爱断除者，为何你不能除断杀害？所谓断渴爱者仅是断渴爱本身。此处即使杀害者，若能完全断除杀害亦可超越世间，依止花身体之多光美德而修行。”
§175
175. Idāni paṭiññātānusārena paṭipādeti ‘‘pivanti’’ccādinā. Bho jina te tuyhaṃ dehakantī sarīrasobhāyo ye janā nettañjalipuṭena nettasaṅkhātena hatthapuṭena pivanti, esaṃ sādhujanānaṃ taṇhaṃ pipāsaṃ lobhameva vā taṇhāharopi tvaṃ sabbesaṃ taṇhāvināsakopi hantuṃ nivāretuṃ kiṃ nālaṃ kasmā asamatthosīti. Ettha pivanaṃ nāma pipāsaṃ vinetīti lokasabhāvo. Taṇhaṃ hantuṃ nālamiti lokasabhāvamatikkantattho. Kantīnaṃ adhikapiyatā atisayadhammo, tassa vutti pana taṇhaṃ hantuṃ nālamiti lokātikkantaatthaṃ visayaṃ katvā pavatto hoti. Sā pana kathetumicchitaṃ kantīnaṃ adhikapiyataṃ taṇhāhanane asamatthaṃ vatvā dīpetīti vaṅkavutti nāma. Vuccamānānaṃ upamārūpakādīnampi vaṅkavuttitā icchitatthassa pakārantarena pakāsanatoyeva. Yathā nāma sarīrasahajaṃ pīnattādisundarattaṃ uddīpanākārena ṭhitā kaṭakauṇhīsahārādayo alaṅkārā nāma bhavanti, evaṃ bandhasarīrasaṅkhāte alaṅkaraṇīyavatthumhi vijjamānaatipiyatādimeva uddīpetvā alaṅkurumānā ‘‘taṇhāharosi tvaṃ esaṃ kantī pivantānaṃ taṇhaṃ hantuṃ nāla’’miti vācābhaṅgī alaṅkāro nāma. Alaṅkāriyaṃ nāma alaṅkātabbakantipiyatāya bahuttanti. Uttaripi alaṅkāraalaṅkāriyavibhāgo ca anurūpato yojanakkamo ca evameva daṭṭhabbo. Dehe kantīti ca, añjalīyeva puṭoti ca, nettāniyeva añjalipuṭoti ca, taṇhaṃ haratīti ca viggaho.
第175条进而依照约定释义，说明『pivanti』等词。此乃说明胜利者依凭你体内光辉暨身体美丽，众生以合掌双眼及手拢合十礼敬。此善男子善女人的渴爱、饥渴、贪欲亦随之断除。当然，就你能断除一切渴爱者，何故不能断杀害？其中『pivanaṃ』即消除饥渴，乃世俗俗语。『taṇhaṃ hantuṃ nālaṃ』即超越俗世杀害之意。『kantīnaṃ adhikapiyata』者，意谓此处光辉增盛极强，是其说法。但此种断杀害非法说，为误解。此被称为『vaṅkavutti』，即曲解错误之义。正如身体自然因变瘦而呈现肌肤光泽，衣饰等即为装饰物，光辉乃装饰华美饰具。如此依止身色缔结光辉装饰物时，以光辉扰乱正语说“你断渴爱故杀害消除”等，谓之装饰辞。装饰者乃饰物以增光华美。装饰与装饰辞之种类亦须依状况适当运用。『dehe kantīti』即体内光辉；『añjalīyeva puṭoti』即手拢合十；『nettāniyeva añjalipuṭoti』即双眼前手合十；『taṇhaṃ haratīti』指断除渴爱。
§176
176.
Upamānopameyyānaṃ, sadhammattaṃ siyo’pamā;
关于比喻和被比喻的对象，教法的相似程度更为重要。
Saddatthagammā vākyattha-visayāti ca sā tidhā.
意义、音节、结构以及句义都是这三者的内容。
§176
176. Upamaṃ niddisati ‘‘upamāne’’ccādinā. Upamīyate anenāti upamānaṃ, padumādikavatthu. Padumādiko tu saddo upamānavācako. Upamīyatīti upameyyaṃ, mukhādikavatthu. Mukhādiko saddo tu upameyyavācako. Tesaṃ upamānopameyyānaṃ padumādimukhādivatthūnañca. Sadhammattanti samāno dhammo kantimantatā yassa so sadhammo, tassa bhāvo sadhammasaddassa pavattinimittasamānena dhammena saha sambandho sadhammattaṃ upamānopameyyapatiṭṭhitaṃ upamā siyā, upamīyati yathāvutto sambandhoti katvā. Sā panālaṅkāriyassa dhammassātisayapaṭipādanappakāro. Katividhā sāti āha ‘‘sadda’’iccādi. Saddo ca attho ca, tehi gammā patīyamānā saddatthagammā. Vākyaṃ padasamudāyo. Tassa attho visayo gocaro yassā vākyatthavisayāti ca sā upamā tividhā saddagammaatthagammavākyatthavisayāti tidhā hoti.
176。比喻是由“upamāne”等词所示现的。称做比喻者，谓“upamāna”，例如取荷花等事物。以荷花为例，此称作表示比喻的词。被比喻者谓“upameyya”，例如口等事物，口为表示被比喻的词。二者即比喻与被比喻之物，如荷花与口等事。所谓教法相应，意指相合或相等，其所相合者即为和良好教法音相续起的性质相应者，基于此契合建立比喻，即谓「上喻」，使被比喻者如前所说与之相联。此是一种装饰用的事物，专为表明教法的基础而为之。所谓三种构成者，谓“音”（sadda）、“义”（attha）与“结构”（gamma）。音义与结构三者以此三者为基准连结，此即所谓音义结构。所谓句子，即为词组成的集合，句子的意义、主题及所涵盖之所在即谓句义。此三者合称为音、义、结构，且句义所对应之对象，谓其“句义所在”；音、义、结构合称三种，而句义亦包涵于此，故共有三种。
§176
176. Idāni upamālaṅkāraṃ niddisati ‘‘upamāno’’ccādinā. Upamānopameyyānaṃ candanīluppaladalābhādīnaṃ ānananayanādīnañca padatthānaṃ sadhammattaṃ kantimantatāpīnatāditulyadhammasambandho upamā nāma siyā, sā alaṅkaraṇīyavatthuno ādhikkapaṭipādanappakārā upamā saddatthagammā saddagammā ca atthagammā ca vākyatthavisayā ca, iti evaṃ tidhā tippakārā hoti. Ettha upamānopameyyabhūtānaṃ candānanādipadatthānaṃ sadhammasaṅkhato aññamaññatulyakantimantatāpīnatādidhammayogo padatthānaṃ upamatthassa patiṭṭhitattā upaṭṭhānatāya upamā nāma hoti, tannissayacandādayo pana nissitavohārena upamā nāma hoti, upamānabhūtacandādiatthapaṭipādako candimādisaddopi tadatthena upamā nāma hoti, upameyyupameyyanissayatappaṭipādakānampi upameyyabhāvo evameva daṭṭhabbo. Upamīyate anenāti upamānanti katvā candādi upamānaṃ vuccati, upamīyatīti upameyyaṃ, ānanādi, upamānañca upameyyañcāti ca, samāno ca so dhammo ceti ca, tassa bhāvoti ca, saddo ca attho cāti ca, tehi gammāti ca, vākyassa atthoti ca, so visayo yassā upamāyāti ca vākyaṃ.
176。现在就以“上喻”一词说明比喻装饰。比喻及被比喻者的事物，如檀香、蓝兰、莲花、花瓣等，以及面孔、眼睛等部位，皆因其教义的相似性，如具有光辉或明亮等属性而相合，故称为“上喻”。此用以装饰事物，以促进理解。所谓三种构成，即音（sadda）、义（attha）、结构（gamma）以及句义（vākyattha）均具。此即三种相互配合、相辅相成。比喻与被比喻事物所具的光辉、明亮等共通属性建立联系，此联系即谓比喻意旨。此处所说比喻之道理，立基于比喻及被比喻者依赖之檀香等物。因而称“比喻”，并依赖檀香等，故用此名号。又称“比喻者”为表明比喻的音节名称“檀”“月”等，例如月亮一音节亦属此类。比喻者以“檀”等音节称之。被比喻者谓为“上喻”所依托的部位如脸等，形成比喻相对之物，故称为被比喻。此处“合一”者，即此事物即是比喻内涵，亦包括其性质、意涵、音节等。谓以“此者”称比喻与被比喻，依月等为比喻音名，故称“比喻”。称“被比喻者”为如面等；比喻指被掩饰的实体之关联性。此联结即谓与性质相关的教理契合。称“比喻”、“音”、“义”、“结构”亦如是，该结构所覆盖即谓句义。由于句义涵盖的范围即谓比喻语句的意义，即谓“句义”，如此即称“比喻”。
§177
177.
Samāsapaccayevādī, saddā tesaṃ vasā tidhā;
只要条件完全具足，其音节有三种。
Saddagammā samāsena, munindo candimānano.
音节连缀总体而言，贤者如明月般照耀。
§177
177. Tattha saddagammāpi tidhā siyāti dassetumāha ‘‘samāsa’’iccādi. Samāso ca paccayo ca ivādi ca, te saddā nāma, saddasaddena samāsādayo vattumadhippetāti attho. Tesaṃ samāsādīnaṃ vasā saddagammā tidhā hoti samāsasaddagammā paccayasaddagammā ivādisaddagammāti, samāsena samāsasaddena gammā upamā vuccatīti seso. Udāharati ‘‘munindo candimānano’’ti, candimā viya ruciramānanaṃ mukhaṃ yassa so candimānano. Ettha ca candimaṃ upamānaṃ, ānanaṃ upameyyaṃ, rucirattaṃ dhammo, candimānanānaṃ samānadhammasambandhijotako viyasaddo, tesu sādhāraṇadhammavācakassa viyasaddassa copamājotakassāppayogo samāseneva vuttattā, ettha pana viyasaddo candimāsaddena upamānavācakena sambandhamupagato candagatameva sadisattaṃ vadati, mukhagataṃ pana sāmatthiyā padīyate, evamīdisaṃ daṭṭhabbaṃ.
第177节。关于音节连缀亦有三种情况，为了说明，称为“连缀”等。所谓连缀、条件等音节，是指这些音节及其连缀关系的总称。由此这些连缀相关的音节整体形成的三种音节连缀，即连缀音节、条件音节及起始音节，皆称为音节连缀。举例如“贤者如明月”，明月喻指明亮悦目的面容，谓其如同明月般光彩照人。这里用明月作比，喻示面容的光彩，明月音节与面容音节的共同性质及关系借助连缀音节表现出来。明月音节和面容音节固有光彩意涵，因其特殊性质的联系，整体称为连缀音节。虽因与明月音节相喻，而表现出相似的意味，但面容音节因功能特殊而不可直接同化为明月音节，此处应如此理解。
§177
177. Tesu yathāvuttesu saddagammassa tividhattaṃ dassetuṃ āha ‘‘samāse’’ccādi. Samāsapaccayevādī samāso, āyādipaccayā, ivādayo ca saddā nāma, tesaṃ samāsādīnaṃ vasā bhedena saddagammā tidhā samāsasaddagammā paccayasaddagammā ivādisaddagammāti tividhā hoti. Samāsena samāsasaddena gammopamā vuccati ‘‘munindo candimānano’’ti. Munindo sammāsambuddho candimānano candasamānamanoharamukhamaṇḍalena yutto hoti, samāso ca paccayo ca ivaiti idaṃ ādi yesaṃ vādīnanti ca, saddena gammāti ca, munīnaṃ indoti ca, candimā viya ruciraṃ ānanaṃ mukhaṃ yasseti ca viggaho. Ettha ‘‘candimā’’ti upamānaṃ, ‘‘ānana’’nti upameyyaṃ, rucirattaṃ upamānopameyyānaṃ sādhāraṇadhammo, ‘‘viyā’’ti saddo candānanānaṃ dvinnaṃ ānanagatarucirattaṃ cande ca, candagatarucirattaṃ ānane ca atthīti samānadhammasambandhaṃ joteti, iha sādhāraṇadhammavācakassa rucirasaddassa, tulyadhammasaṅkhātopamājotakassa viyasaddassa ca appayogo tesaṃ atthānaṃ samāsena vuttattā. Ettha upamānavācakena candimāsaddena yutto viya saddo candagatasadisattaṃ joteti, mukhagatasadisattaṃ pana sāmatthiyā patīyate. Tathā hi mukhaṃ candasamānamāgacchantaṃ candassa mukhasadisattaṃ vinā na bhavatīti aññathānupapatti sāmatthiyanti.
第177节。为说明上述音节连缀的三种情况，说“连缀”等。所谓连缀、条件等三种音节，是指这些音节及其所属连缀关系的三种形式。以这些连缀的音节作为依据，有三种音节连缀：连缀音节、条件音节和起始音节。连缀音节即比拟连缀音节，举例“贤者如明月”。贤者即正觉圣者，明月即其明亮悦目且具吸引力的面容，面容形同月轮般和谐美好。其中“明月”为比拟，“面容”为喻体，二者共有光彩的性质。“维亚”意为二者光彩的共性，明月与面容音节共同指涉该性质，称为共有性质。此处正是指光彩音节，是属于共有性质的音节。贤者（“munī”）与主宰（“inda”）及明月（“candimā”）等词语，借此比喻明月般悦目面容的光彩。这里的“明月”是比喻，“面容”为比拟，对应般通有光彩的性质两者合用音节表达光泽。由于共有性质的语言表达和光彩音节不完全相同，借由连缀来标示二者之间的光彩关系。面容音节与明月音节相联，为“共有自然”和“共同的光彩”的象征。两者皆带有明月的光彩，共同指示同等属性的光辉音节。面容因具备与明月一致性而受到表达突出，而明月音节因功能差异不具备面容音节的具体含义，此为语法上的合理区分。因为若无明月音节对应，面容不会展现出其明月般的特征，因此语义区分合理。
§178
178.
Āyādī paccayā tehi, vadanaṃ paṅkajāyate;
由于条件起源，面容开显如莲花初放；
Munindanayanadvandaṃ, nīluppaladalīyati.
贤者眼眸如两团宝蓝莲瓣般清丽动人。
§178
178. Idāni paccayasaddagammaṃ dasseti ‘‘āyādi’’ccādinā. Āyādīti āyaīyakapaccayādayo paccayā paccayasaddā nāma, tehi paccayasaddehi gammā upamā vuccati. Udāharati ‘‘vadana’’miccādi. Paṅkajamiva ruciramācarati paṅkajāyate. Etthāpi paṅkajamupamānaṃ, ācaraṇakriyāya kattubhūtaṃ ānanamupameyyaṃ, rucirattaṃ sadhammo, paṅkajānanānaṃ samānadhammasambandhajotako ivasaddo. Tattha rucira ivasaddānaṃ pubbe viyāppayogo paccayena vuttattāti sabbattha viññeyyaṃ. Evamuparipi.
178. 现在显现出依止音节的连续——以“āyādi”（以āya开头等）等为开始。所谓“āyādi”是指以āya、īya及ka等为依止的音节，这些依止音节结合，形成连续的语音流。由这些依止音节所构成的连续，称为“依止音节的连续”。举例如“vadana”（口、面）及“micca”等词。如同莲花般清美地展开，莲花因此生出。此处以莲花作比喻，示意该语音连续像莲花的隽永特质，具有行为活动完成后的“面孔”般即具体形态的特性，及其清丽的音响；这种声音如同莲花花蕾间相互和合发亮的光辉。由此可知，清丽的音节相互接合及其前后相通，形成因依止而起的连带关系，此乃普遍可理解者。总之如是。
§178
178. Idāni paccayasaddagammopamaṃ nidasseti ‘‘āyādi’’ccādinā. Āyādī ‘‘āya īya ka’’itiādayo paccayā paccayasaddā nāma, tehi paccayasaddehi gammopamā vuccati ‘‘vadanaṃ…pe… dalīyatī’’ti. Vadanaṃ mukhaṃ paṅkajāyate padumamiva ruciraṃ ācarati. Munindanayanadvandaṃ sabbaññuno nettayugaḷaṃ nīluppaladalīyati nīluppalapattamiva ruciramācarati. Āyo ādi yesaṃ īyādīnanti ca, paṅkajamiva ruciramācarati pavattatīti ca, munindassa nayanadvandamiti ca, nīluppalassa dalamiti ca, tamiva ruciramācaratīti ca vākyaṃ. Ettha ‘‘paṅkaja’’miti ca ‘‘nīluppala’’miti ca upamānaṃ, ācaraṇakriyāya kattubhūtaṃ vadanaṃ nayanadvandañca upameyyaṃ, rucirattaṃ upamānopameyyānaṃ sadhammo, upamānopameyyānaṃ samānadhammajotako ivasaddo, tesaṃ atthānaṃ paccayena vuttattā tesamappayogo. Evarūpesu aññesupi evameva veditabbo.
178. 此处采用依止音节的连续流动之比喻，以“āyādi”等为示例。“āyādi”者，即以“ā”、“ī”、“ya”、“ka”等为开头部分的音节，是依止音节中的一类，这些依止音节因此组成一连串的连续体，被称作“依止音节的连续”，如语句中所示“vadanaṃ...dalīyatī”（口……张开）。"Vadana"意指“口”，如同莲花般展现清丽的花面。贤者之眼双眸，是通达一切的智慧之眼，宛若蓝色莲瓣一样展开美丽的花瓣。此处“āyo ādi”所指即是“āya”、“īya”等开头的依止音节，莲花般美好地开放运转，同时引申为贤者双目、蓝莲花之瓣等象征意义。以莲花及蓝莲比拟，分别做为口、双目等行为形态之比喻，表达清丽的音响质性。此外，更以音节之间的相互联系为依据，说明这些依止音节之间的内在连贯与和合关系。此同类例子于其他处亦当作如是作解。
§179
179.
Ivādī iva vā tulya-samāna nibha sannibhā;
此类音节，或类似的同质音节，彼此沉浸相应，紧密连结；
Yathāsaṅkāsa tulita-ppakāsa patirūpakā.
如同紧密贴合的光辉，彼此映照、相互依托，形影不离。
§180
180.
Sarīsarikkha saṃvādī, virodhī sadisā viya;
如斧斧相击般相应,如同敌对者彼此相似；
Paṭipakkhapaccanīka-sapakkho’pamito’pamā.
在对立双方处,彼此具足(对等)之无量无边。
§181
181.
Paṭibimba paṭicchanna-sarūpa sama sammitā;
如映像之遮蔽形态完全相同；
Savaṇṇā’bhā paṭinidhi, sadhammādi salakkhaṇā.
色相光明相对映,诸法之相特征清楚无误。
§182
182.
Jayatya’kkosati hasati, patigajjati dūbhati;
欢喜时则欢笑喜庆，愤怒时则忿恨厌恶；他人进步时生嫉妒，贬斥辱骂，妨碍阻挠。
Usūyatya’vajānāti, nindati’ssati rundhati.
嫉妒时不理解真理，诋毁嘲弄，妨害破坏。
§183
183.
Tassa coreti sobhaggaṃ, tassa kantiṃ vilumpati;
盗贼所生光辉被遮蔽，所具光彩被玷污；
Tena saddhiṃ vivadati, tulyaṃ tenādhirohati.
其因与盗贼同流合污，故与盗贼争辩竞争，高举不下。
§184
184.
Kacchaṃvigāhate tassa, tamanvetya’nubandhati;
『断裂』者，指其断绝，随后又有所连接随顺之义。
Taṃsīlaṃ, taṃ nisedheti, tassa cānukaroti’me.
此『戒律』者，谓其禁止戒守，此事则不与之相从贰。
§179-184
179-184.Ivādī ivādayo nāma imeti sambandho. Ivo ca vā ca tulyo ca samāno ca nibho ca sannibho cāti dvande iva…pe… sannibhā. Saddamapekkhiya pulliṅgatā. Evamuparipi yathāyogaṃ. ‘‘Sadhammādī’’ti ādisaddena sādhāraṇasacchāyādīnaṃ pariggaho. Jayaticcādīsu kammaṃ.
第179至184句。此『如此等』以及『诸如此类』皆谓关系。若言『如此』、『或』、『相等』、『均等』、『互相接近』，皆如两极对待之例……如言『接近』。此具名指声音之间之配合呼应。此亦符合当时缘起规则。如其说『正法等』，以首字之正法声，表普通之现象实相等之集合。举如胜利等行为。
§179-
179- 184. Ivādisaddagammopamādhikāre paṭhamaṃ tāva ‘‘ivādayo nāma ete’’ti dasseti ‘‘ivādi’’ccādinā. Ivādīti padassa chaṭṭhamagāthāya imeti iminā sambandho, tassa cāti casaddaṃ yujjanaṭṭhāne yojetvā sannibhā cātiādayo yojetabbā. ‘‘Sadhammādī’’tiādisaddena sādhāraṇasacchāyādayo gahitā. Nindati issatīti padacchedo, ime dvepaññāsa ivādayo nāma. ‘‘Jayati akkosati hasati’’iccādikaṃ taṃtaṃkriyāpadasaṅkhataanukāriyānaṃ anukaraṇanti katvā dvandoyeva, ‘‘sandhisamāsā addhassā’’ti vuttattā sandhisamāsānaṃ gāthaddhassa vinā ubhayaddhamajjhe alabbhanato dūbhatipadato pubbeyeva samāso kātabbo, no ce, asamāsoti gahetabbo. Tassa coreti sobhaggamiccādikampi vākyānukaraṇanti katvā tattha samāso, vākye kevalapadānīti vā gahetabbo. Imesaṃ sabbesampi iva saddapariyāyattā sadisatthāti sabbattha bhāvattho, avayavattho pana pākaṭoyeva.
第179至184句。于『如此』等声词及相类词汇的许多用法中，此首句指出『如此等名』。此『如此』一词，依据第六章诗句，其含义为『关联』、『继承』，即结合声音时使用，表示有如『接近』等连词语的联合。述说以『正法等』字义为首声词，接纳诸如普遍实相等之内容。谓词断开疑问者意在批判骄傲。此二十六种『如此等』为名。谓言『胜利、责骂、喜笑』等为一类相继动作词，彼此效仿故称。依『结合及合成』解释，若无合成词之节律，不必作双词组合，若无合成，则不取。因而盗窃、善趣等释例如此模拟交叉之复合。此语组有时乃作语句，有时仅单字。于此所有条目中，所述均以音义之包摄为总旨，形态、结构则明白无疑。
§185
185.
Upamānopameyyānaṃ, sadhammattaṃ vibhāvihi;
于喻体与被喻体之间，应分别解说其合理性。
Imehi upamābhedā, keci niyyanti sampati.
此中所列种种比喻差别，当中有些产生提升之意。
§185
185. Ivādīnaṃ viniyogavisayaṃ dassetvā upamābhedaṃ dassetuṃ paṭijānāti ‘‘upamāna’’iccādi. Kecīti iminā apariyantattamesaṃ dasseti. Tathā ca vakkhati ‘‘pariyanto vikappāna’’ntiādi. Niyyanti udāharīyanti.
185. 现在当显示以『如是』等开头的用法场合，并应表示分别比喻之差别，当知其涵义谓『比喻』及起始等。所谓『有些』，即依此显现各种无尽之事。同样地说『无尽变化』等。『产生』者为示例说明。
§185
185. Idāni ivādisaddagammopamaṃ dassetuṃ paṭijānāti ‘‘upamāno’’ccādinā. Upamānopameyyānaṃ sadhammattaṃ samānadhammasambandho. Vibhāvihi pakāsakehi. Imehi ivādīhi saddehi jānitabbā keci upamābhedā apariyantattā sampati dāni laddhāvasare niyyanti udāharaṇamattena paṭipādīyanti.
185. 现在由于承认『如是』等词所组成的比喻，当以『譬喻』为名。譬喻与所喻法具有适当相应，就性之因果相联结。以分析展开，使其明了。以此如是等词为音节，须知其中存在某些比喻差别，是无尽之事。现今时机既得，应以举例方式详细说明。
§186
186.
Vikāsipadumaṃ’vā’ti-sundaraṃ sugatānanaṃ;
如『极盛之花』或曰『美丽』，乃是善护面容。
Iti dhammopamā nāma, tulyadhammanidassanā.
此即称为法之比喻，示现同类法之性质。
§186
186.‘‘Vikāsi’’ccādi. Sugatānanaṃ munindassa vadanaṃ atisundaraṃ accantaramaṇīyaṃ. Kimiva? Vikāsipadumaṃva pabujjhamānapadumaṃviya. Iti ayamevaṃvidhā dhammopamā nāma hoti. Kasmā? Ānanapadumānaṃ samānassa dhammassa guṇassa sundarassa lakkhaṇassa nidassanā sundarattanti paṭipādanato.
186.“Vikāsi”等词。指的是善逝世尊的面容极其美丽，非常悦目可爱。为什么这样说呢？好比盛开的莲花，刚刚开放的莲花般美丽。这就是所谓的法的比喻。何以故？以面如莲花者所共有的性质、特征、及美丽之表示而显现美丽，这样的表现就是美丽。」
§186
186. Udāharaṇamāha ‘‘vikāsi’’ccādinā. Sugatānanaṃ bhagavato mukhaṃ vikāsipadumaṃva bujjhamānapaṅkajamiva atisundaraṃ hoti. Iti īdisā upamā tulyadhammanidassanā atisundaramiti samānaguṇadassanena dhammopamā nāma hoti. Padumānanānaṃ sādhāraṇaguṇassa pakāsanato atisundaramiti tulyadhammo nāma hoti. Ettha padumagatatulyadhammasambandhasaṅkhātāya upamāya ivasaddena jotiyamānattepi atisundaranti vuttattā yathāvuttopamāya dhammena yuttattā dhammopamā nāma hotīti adhippāyo.
186.举例说“vikāsi”等词。指的是善逝世尊的面孔，宛如盛开的莲花一样，如同初开莲花般美丽杰出。如此这般的比喻，是因显示相似性质的事物而称为法的比喻。莲花面容等共有性质的显现称为美丽相似，即是相似性质的称谓。此处由于与莲花等相似的法之联系，使用比喻的词根，即便所指明显昼夜美丽，亦称为法的比喻，这是其本旨。
§187
187.
Dhammahīnā mukha’mbhoja-sadisaṃ munino iti;
“法之不足者，面如荷花的圣者”，意指；
Viparītopamā tulya-mānanena’mbujaṃ tava.
“反例的比喻，你的荷花和你的身量相等。”
§187
187.‘‘Dhamma’’iccādi. Munino sammāsambuddhassa mukhaṃ ambhojena padumena sadisaṃ samānaṃ. Iti ayaṃ dhammahīnopamā nāma sundarasaṅkhātassa guṇassa aniddiṭṭhattā, sā tu atthavasā gamyate. Kathamaññathā yujjatīti? Ettha pana sadisasaddo upameyyassa mukhassa visesananti mukhagatameva sadisattaṃ vadati, ambhojagataṃ tu sāmatthiyā gamyate. Evamīdisaṃ ñeyyaṃ. ‘‘Viparīte’’ccādi. Munīti gamyate sutattā, bho muni tava ānanena mukhena ambujaṃ tulyanti ayaṃ viparītopamā. Dhammahīnattepi pasiddhivipariyayenābhihitattā tannāmeneva vuttā. Evamuparipi.
187.“Dhamma”等词。指的是圣者、正觉者的面容，与荷花、莲花相似或等同。此称为法之不足的比喻，指美丽特征未被显现，其意可达此处。那为何说其不同呢？这里“相似”的词义，是指就面容来说确实相似，但荷花的相似还可以泛指到功能上。此理应如此理解。“反转”等词语表明“圣者”一义可从闻法中得知，称“你的面孔如荷花一般美丽”，这是反例的比喻。法之不足也因知名的反转意含而称此名。如此理解。
§187
187.‘‘Dhammahīne’’ccādi. ‘‘Mukhambhojasadisaṃ munino’’tyayaṃ upamā. Dhammahīnā tulyadhammapakāsakasundarādisaddahīnattā dhammahīnā nāma. Vācakābhāve tulyadhammo kathaṃ patīyatīti ce? Munino mukhaṃ vadanaṃ ambhojasadisaṃ padumasadisamiti. Ettha mukhassa ambhojasamānattaṃ mukhambhojānaṃ sādhāraṇadhamme asati kathaṃ bhavatīti? Aññathānupapattilakkhaṇasāmatthiyāti, ivapariyāyo sadisasaddo mukhassa visesanaṃ yasmā hoti, tasmā mukhagatasadisattaṃ vadati, ambhojagatasadisattaṃ pana sāmatthiyā eva viññāyate. He muni tava tuyhaṃ ānanena ambhojaṃ tulyaṃ samānanti ayaṃ viparītopamā. ‘‘Ambujena ānanaṃ tulya’’nti lokappasiddhiyā vipariyayena ‘‘ānanena ambujaṃ tulya’’nti vuttattā dhammahīnatte satipi viparītopamā nāma hoti. ‘‘Sutānumitesu sutasambandho balavā’’ti vuttattā ettha ‘‘munī’’ti avijjamānepi pubbaddhe ‘‘munino’’ti sutattā labbhamāno ‘‘tavā’’ti tumhasaddasannidhānena āmantanattho viññāyati. Ettha ivapariyāyo tulyasaddo ambujavisesanabhūto ambujagatasadisattaṃ vadati, ānanagatasadisattañca ambujānanānaṃ sādhāraṇadhammo ca sāmatthiyā ñāyaticcādikaṃ vuttanayena ñātabbaṃ. Uparipi pākaṭaṭṭhānaṃ yathārahaṃ yojetabbaṃ.
187.“法劣者”之类，此为譬喻。“如同贤人之口似莲花”者，此为譬喻。法劣者为同法显现中，不具善美之声者称也。若言无声，则同法如何称？贤人之口，谓其口面如莲花般美丽。今此“口似莲花”之谓，乃谓口之普遍特性，非谓口必俱莲花。故谓“口中有莲花相”者，为说明特殊义，故称口内似莲亦为共通识之。又贤人，尔其面貌莲花相视为如实之相。“面似莲花”的表述乃世间通行之异说，然以此说反而言“莲花相似面”，为法劣者表达也是相反的譬喻。刚才说“莲花似面”已成世俗通行的反话，此亦反转成“面似莲花”，用以表述法劣。又言“闻法者共闻法相连强也”，此处不知“贤人”以过去所学见称“贤人”，经闻故得“贤人”称谓。故文中“贤人”谓“汝”者，因“汝”者名号之现，成问候之用。此处反说同音词，谓“相同声音乃莲花相所成之具”，并且“口中有莲花相”乃共通法，故以此说明等义，此乃应当熟知经典之要略。以上为明显之义，实当严密结合上下文推敲说明。
§188
188.
Tavānana’miva’mbhojaṃ, ambhoja’miva te mukhaṃ;
你的面孔好似莲花，莲花好似你的面孔；
Aññamaññopamā sā’yaṃ, aññamaññopamānato.
相互之间相似，彼此相较。
§188
188.‘‘Tava’’iccādi. Aññamaññopamānatoti aññamaññassa mukhassa ambhojassa ca aññamaññena taṃdvayena upamānato.
188.“你的”，此类谓相互相似，即彼此的面孔与莲花相互为彼此之比较。
§188
188.‘‘Tavānani’’ccādi. ‘‘Ambhojaṃ tavānanamiva, te mukhaṃ ambhojamivā’’ti ayamupamā. Aññamaññopamānato aññamaññassa upamānattā aññamaññopamā nāma hoti. Aññamaññassa upamāti ca, aññamaññassa upamānanti ca viggaho. Viggahadvayepi pubbavibhattilopo. Sabbādīnaṃ byatihāralakkhaṇena uttaravibhattilopo. Samāsalakkhaṇena aññatthassa apekkhāsiddhattā mukhāpekkhāya aññaṃ ambhojañca, ambhojāpekkhāya aññaṃ mukhañca kamena upameyyā nāma. Ambhojāpekkhāya aññaṃ mukhañca, mukhāpekkhāya aññaṃ ambhojañca upamānaṃ nāma.
188.“你的面孔似莲花，莲花似你的面孔”，此为比喻。谓相互为彼此之比较，谓相互比较故称相似。所谓“相互比较”者，谓彼此互为比较。比较与被比较二者互为对应，相互对应亦即互不偏废。所有语句因去除前后缀，成整体特性，即因彼此相互依赖，要以面孔取观他物莲花，或以莲花取观他物面孔，即谓相似。以莲花视彼此面孔，以面孔视彼此莲花，称为比较。
§189
189.
Yadi kiñci bhave’mbhojaṃ,
假如有什么像莲花一样，
Locanabbhamuvibbhamaṃ;
在眼睛之中绽放的光辉，
Dhāretuṃ mukhasobhaṃ taṃ,
能够保持那张面孔的美丽，
Tave’ti abbhutopamā.
那必定是奇妙无伦的譬喻。
§189
189.‘‘Yadi’’ccādi. Locanāni ca bhamuyo ca, tāsaṃ vibbhamo yasmiṃ, taṃ, tādisamambhojaṃ kiñci kimapi yadi bhave. Tamīdisamambhojaṃ tava mukhasobhaṃ vadanakantiṃ dhāretuṃ nisijjhate. Kiṃ nvacchariyamīdisanti abbhutatthavibhāvanena vadanamambujenopamīyatīti ayamabbhutopamā ñātabbāti.
一八九。自『假如』起。眼睛与光辉，这两者中所显现的，是莲花。若有所谓的莲花一样存在，那样的莲花能够托持你面容的荣美。为何不称之为不可思议呢？因为以奇异的理趣作比喻，将面容以莲花喻示，这便是应当知晓的奇妙比喻。
§189
189.‘‘Yadi’’ccādi. Locanabbhamuvibbhamaṃ locanabhamūnaṃ līlāvantaṃ kiñci ambhojaṃ kiñci acchariyaṃ padumaṃ yadi bhave ce siyā, tamambhojaṃ tava mukhasobhaṃ vadanakantiṃ dhāretuṃ samattho hoti. Iti īdisī upamā abbhutopamā abbhutadhammapakāsakattā abbhutopamā nāma. Ettha avijjamānopi vijjamānattena parikappito padumagato locanabbhamuvibbhamasambandho ambhojavisesanena ‘‘locanabbhamuvibbhama’’nti iminā jotito. Tasmā ambhojaṃ locanabbhamuvibbhamasambandhasaṅkhataupamāya jotakattā nissitavohārena upamā, mukhaṃ upameyyanti mukhagato locanabbhamuvibbhamasambandho yadi mukhe na bhaveyya, tādisaṃ mukhasobhaṃ dhāretuṃ kathaṃ samatthoti sāmatthiyā ñāyati. Locanabbhamuvibbhamasaṅkhātasādhāraṇadhammo pana ‘‘locanāni ca bhamuyo ceti ca, tāsaṃ vibbhamo yasmi’’nti ca viggahe nipphannena bhinnādhikaraṇaaññapadatthasamāsena guṇībhūtassapi gahitattā viññāyati .
“若”字起。眼睑敞阔而显露的眼珠，眼珠上带有戏谑的光彩，莲花若生于此，若是如此，那么这莲花就能够承载你的面容之美、脸部光彩。此类比喻名为奇异比喻，乃显露奇异法义。此处莲花虽未生显现，然以已生者的性质推度，莲花眼睑敞开的相状借以说明“眼睑敞阔显露”的特殊性质，因而称为“眼睑敞阔显露”。是故以莲花蕴含眼睑敞阔显露性质的特殊性，作为注引依凭的比喻，“面”称为喻本，因“面”与“眼睑敞阔显露”的相系若无该“面”作为依托，如何能承载如此的面容美丽，自然明了其能耐。所谓眼睑敞阔显露的定义即“眼与脉络皆显露”，且其显现被分解明晰，乃不同语义场合间的词语组合所成而具特殊意义且被确认成立。
§190
190.
Sugandhi sobhasambandhi, sisiraṃsuvirodhi ca;
香气与光彩相关，亦与清凉甘露相反；
Mukhaṃ tava’mbujaṃve’ti, sā silesopamā matā.
『你的脸若莲花』者，此是淤泥比喻。
§190
190.‘‘Sugandhi’’ccādi. Tava mukhaṃ ambhojamiva sisiraṃsunocandassa virodhi paccanīkaṃ, mukhaṃ taṃsamānakantittā ambujañca tadudaye saṅkocabhajanato. Sobhasambandhi kantiyuttaṃ, mukhamambujañca. Sugandho assa atthīti sugandhi ca dvayamapīti evaṃ silesapariggahena mukhambujānaṃ upamāyogato sā yathāvuttā silesopamā matā.
“香气”字起。你的脸如同莲花那样，抵触清凉甘露与明月的相对性，你的脸因同莲花的鲜明光彩而收敛内敛，与莲花相系具光泽美，香气与光彩相关，脸与莲花相呼应。香气指的是功用显著，即所谓香气二重义，故以淤泥为喻的莲花脸类比得以成立，称为淤泥比喻。
§190
190.‘‘Sugandhi’’ccādi. Tava mukhaṃ ambhojamiva sisiraṃsuvirodhi candassa viruddhaṃ hoti tulyattā. Padumaṃ pana candodayena attano saṅkocanattā tassa viruddhaṃ hoti. Sobhasambandhi ca anaññasādhāraṇamukhagatakantisambandhayuttañca hoti. Padumaṃ pana padumagatakantisambandhinā yuttaṃ hoti. Sugandhi ca catujjātisugandhavahanato sugandhi ca hoti. Ambujaṃ pana padumasugandheneva yuttaṃ hoti. Iti īdisī upamā silesopamā ekapadātihitaubhayatthalakkhaṇena silesavasena vuttattā silesopamā nāma hoti. Sisirā sītalā aṃsu kanti asseti ca, tassa virujjhati sīleneti ca, paccayasāmatthiyavasena dvinnaṃ dvinnaṃ atthānaṃ labbhanato silissati aparopi attho ettha alaṅkāreti ca, silesavasena vuttā upamāti ca viggaho. Ettha sugandho ca sotasambandho ca sisiraṃsuvirodhittañceti ime upamānopameyyānamambujamukhānaṃ tulyadhammo, tesu ambujagatatulyadhammasambandho sadhammattā upamā nāma hoti, sā ambujasambandhinā ivasaddena jotitā, mukhagatatulyadhammo pana assatthitassīlatthe katapaccaye satipi sāmatthiyāyeva gamyate.
“香气”字起。你的脸如莲花，抵触清凉甘露与月亮的反对性，性质相似。莲花因月亮升起而内敛收缩，抵触月光。光彩相关，乃非同异性之面部光泽联系。莲花则因同类莲花的光彩相系而关联。香气则承载四种类型的香气，故称为香气。莲花因莲花香气所持而相关。此类比喻如上所述，淤泥比喻因其所隐含的双重意义而成立，因其蕴含的清凉与光彩及相关性因缘而成立。清凉表示寒冷、水分、美光，故与此成对立因缘，内含装饰之义。此为以清凉光彩作基准的比喻。此处香气亦与声胎、清凉甘露的对立关系，乃是可以比较的对象。故莲花脸诸众的相同性性质自然得以遂行，此莲花相系结合之缘故名为“比喻”，莲花关联光彩性质尚存，今朝更表明以因缘条件为缘的成立，终归达至能耐之寓意。
§191
191.
Sarūpasaddavāccattā, sā santānopamā yathā;
因声与体相同，故名为花环相似；
Bālā’vu’yyānamālā’yaṃ, sālakānanasobhinī.
如愚女之缠花，恰似沙拉林中之美。
§191
191.‘‘Sarūpa’’iccādi. Ayamuyyānamālā bālāva itthī viya. Kathaṃ? Sālakānanasobhinī bālā tāva sahālakena kesasannivesavisesena vattate sālakamānanaṃ tena sobhate. Sālakānanasobhinī uyyānamālāpi sālānaṃ rukkhavisesānaṃ kānanena gahanena sobhate, evarūpā sā tādisī santānopamā ākhyāyate, kasmā? Silesopamattasabhāvepi sarūpena sadisena saddena ‘‘sālakānanasobhinī’’tvevaṃvidhena saddasantānena visesabhūtena vāccattā pakāsiyattā tassāiti gamyate. Yatheti nidassane.
一九一。关于「因声」等词。此处之缠花，譬如愚女。何以故？如沙拉林中之美者，愚女以长发盘结为饰物，因而美观。缠花者，乃沙拉林中特殊树木丛林之美丽，遍布茂密丛林，故称为花环相似。何以称之？即使如石般坚韧之性，亦以声音相同、词语连缀、音节和谐表现出「沙拉林中之美」之意，因其韵律、词义及音相诸方，显现此名。举例证明。
§191
191.‘‘Sarūpe’’ccādi. Sarūpasaddavāccattā tulyasutiyā acchinnasambandhavacanamālāya vuccamānattā sā upamā santānopamā nāma hoti, silesatte satipi katasamāsehi padasantānehi vuccamānattā santānopamā nāma hotīti adhippāyo. ‘‘Yathe’’ti udāharati. Ayaṃ uyyānamālā esā uyyānapanti sālakānanasobhinī alakasaṅkhātakesasannivesasahitena mukhena sobhamānā bālāva aṅganā iva sālakānanasobhinī sālavanehi sobhamānā hoti. Upamānopameyyānaṃ samānaṃ rūpaṃ yesanti ca, sarūpā ca te saddā ceti ca, tehi vāccā upamāti ca, tassā bhāvoti ca, santānena yuttā upamāti ca, uyyānānaṃ mālāti ca, saha alakena vattamānanti ca, tañca taṃ ānanañcāti ca, tena sobhati sīlenāti ca, sālānaṃ kānananti ca, tena sobhati sīlenāti ca vākyaṃ.
一九一。关于「因声」之语句。此处因音与形相同，故名为相似之花环，且因词素相合，故被称作因缘相似。举例说明。此缠花即此园中之缠花，因有沙拉林特别具名长发盘结之饰，犹如少女妆饰之容。其相似者，为同类相似之形及声音，故名为因声；因有相合，即是吠陀语「相似」之意，附以相续连缀，形成相似以成义。此乃娑罗树丛林，因其风貌音律，乃是品德具足。此乃「沙拉林中之美」之句义。
§192
192.
Khayī cando bahurajaṃ, padumaṃ tehi te mukhaṃ;
月亮消逝时，覆盖着多层污秽，这正如你脸上的污垢；
Samānampi samukkaṃsī-tya’yaṃ nindopamā matā.
这污垢虽为污秽，却被比作同样的污秽，称之为比喻中的污秽。
§192
192.‘‘Khayī’’iccādi. Cando khayī khayo accayo yasseti, padumaṃ bahurajaṃ bahūni rajāni parāgāvayavā yasminti, tehi evaṃbhūtehi candapadumehi kantiādinā samānampi sadisampi santaṃ tava mukhaṃ samukkaṃsi paramukkaṃsavantaṃ, khayasaddassa ca rajassa ca dosepi vattanato, saddacchalena khayassa dosarūpassa bahurajattassa ca tatthābhāvatoti. Iti evarūpā ayaṃ nindopamā matā ninditena candādinā khayassopamitattā.
第192段：“消逝”等字。月亮消逝指月亮隐没而非彻底消失，多层污秽指众多尘埃和污物，正如月亮与污秽的结合。以这样的月亮和污秽为喻，正如你脸上的污垢，污秽累积层层叠叠。因消逝和污秽的本质作用、声音的微弱不响所以产生消逝，缺少声响及污秽的缺失即如此。如此，这种比喻被认为是污秽的比喻，因为污秽带有污秽的类似性。
§192
192.‘‘Khayi’’ccādi. Cando khayī pāṭipadato paṭṭhāya dine dine ekamekāya kalāya sūriyassa āsannahetu khīyanasabhāvayutto hoti, padumaṃ bahurajaṃ bahureṇusamannāgataṃ hoti, tehi candapadumehi samānampi kantisugandhādīhi sadisampi te mukhaṃ tavānanaṃ samukkaṃsi khayarajasaddehi dosassāpi vāccattā saddacchalehi gamyamānassa tādisassa dosassa mukhe avijjamānattā adhikukkaṃsaguṇavantaṃ hoti, iti īdisī ayaṃ upamā nindopamā ninditānaṃ candapadumānaṃ mukhassa upamitāti nindopamā nāma hoti, mukhavisesanena ivasaddapariyāyena samānasaddena mukhagatasadhammo jotito hoti, upamāsaṅkhatacandapadumagatasadhammopi dvīsu tulyadhammopi sāmatthiyā gamyate, apisaddo cettha vattabbantarasamuccaye, samukkaṃsoti vattabbantaro.
第192段：“消逝”等词。月亮消逝，乃因运动，随日复一日，一刻一刻，近似太阳升起的因缘而消逝，是自然现象。污秽如多层尘埃积聚。以此月亮与污秽相似，又兼有光辉芬芳等相似性，是你脸上的污秽的比喻。消逝的声音虽引起责难，其声微弱，故是污秽声音的表现，似乎是面上不觉察的污秽，带有烦恼劣性，惹人嫌恶。此类比喻为污秽的比喻，犹如月亮污秽在脸上。比喻名称即如此，因脸上特征与声音环绕相同声音，也称为相似声。月亮和污秽之相同法以及同等法可并行论辨。若无声，则为含有意见区别的联合。积累的污秽称为“积污”。
§193
193.
Asamattho mukheni’ndu, jina te paṭigajjituṃ;
你不能容忍我嘴上的污垢，胜利者，你应当接受；
Jaḷo kalaṅkī’ti ayaṃ, paṭisedhopamā siyā.
所谓『污浊』，即此处所言，是比喻为应当排斥的污点。
§193
193.‘‘Asamattho’’iccādi. Jina te mukhena jaḷo sīto akusalo ca kalaṅko migalañchanalakkhaṇo doso assa atthīti kalaṅkī. Saddacchalena dosakathanaṃ. Tādiso indu cando paṭigajjituṃ vivadituṃ asamattho, mukhantu visadaṃ alaṅkatañceti kathamanenāyaṃ sadisoti nisedhadvārena sadhammatāva gammate, ayaṃ paṭisedhopamā siyā.
一九三 『不能』等词。胜者以其口说污浊、冷酷、不善之言而有污点，是恶迹显现之征，亦为障碍故称『污浊者』。用语言阻止责难。此类人如月亮因云障而无法显现，口中不清净无装饰，故谓之污浊。以否定之言阻止，是教法所宜，故称排斥之比喻。
§193
193.‘‘Asamattho’’ccādi. He jina te tuyhaṃ mukhena paṭigajjituṃ vivadituṃ jaḷo sītalo avisado kalaṅkī sasalakkhaṇo vā sadoso vā indu cando asamattho hotīti, ayaṃ edisī upamā paṭisedhopamā nāma. Kalaṅko assa atthīti vākyaṃ. Ettha visadena kalaṅkarahitena mukhena sītalo avisado sadoso cando samāno bhavitumasamatthoti evaṃ paṭisedhadvayena indamukhasaṅkhātānaṃ upamānopameyyānaṃ tulyadhammasambandhassa pakāsitattā satipi nindopamābhāve paṭisedhopamā nāma hotīti adhippāyo. ‘‘Paṭigajjitu’’nti idaṃ candassa visesanattā candagatasadhammaṃ joteti.
一九三 『不能』等词。此胜者以清冷光洁、无污点无烦恼之口，不能被口舌污浊、寒冷、无光泽以及灾祸纠缠，故为否定。此为此类比喻即排斥比喻之名。 『有污点』之语，其意明白指出，污染污渍存在。此指以清净无污秽之口与冷淡光明之月亮相对，存在于口中的污秽与月光无能相合，故谓为不能。以排斥之言以两面否定虚妄之比喻，显示其性质之相等，也是排斥之比喻。 『指责』者，此处指月亮特性，表示与月亮相关之现象。
§194
194.
Kacchaṃ candāravindānaṃ, atikkamma mukhaṃ tava;
跨过了月出的眼目，超越了你的面貌；
Attanāva samaṃ jāta-mitya’sādhāraṇopamā.
觉知自己与生俱来一样，这是非凡的比喻。
§194
194.‘‘Kaccha’’miccādi. Candassa aravindassa ca kacchaṃ padaviṃ atikkamma avatthariya tesa’mavakaṃsato , tava mukhaṃ attano sarūpeneva samaṃ jātamiti evarūpā asādhāraṇatābhidhānena sadisattapatītiyā asādhāraṇopameti nigadyate.
“Kaccha” 是一种比喻。比喻中，提到月亮的花瓣状莲盘越过它所附属的地方，正如你的面容以自身真实的形态完全相同地呈现一般，这种不凡的比喻形式被称为“异类相似”或称“非普通之类比”。
§194
194.‘‘Kaccha’’miccādi. He muni tava mukhaṃ candāravindānaṃ lokapūjitānaṃ sasiambujānaṃ kacchaṃ padaviṃ avatthaṃ vā atikkamma attano atulyattena attanā eva samānattavatthuno abhāvā samaṃ jātaṃ, iti īdisā upamā asādhāraṇopamā atulyadhammabhāvassa pakāsanato asādhāraṇopamā nāma hoti. Iha upamābhūtānaṃ candāravindānaṃ mukhassa hīnabhāvapaṭipādanadvārena candāravindehi mukhaṃ tulyanti paññāpanato candāravindā asādhāraṇopamā nāma hoti. Samasaddo mukhagatassa sādhāraṇadhammaṃ joteti. Sesaṃ suviññeyyaṃ.
“Kaccha” 是比喻。尊者啊，你的面容越过了被世人敬仰的月亮花瓣般的莲盘地位，因你以自身无可比拟的本质与自己完全相同，犹如自身等同而生。此种比喻表明非凡的类似，故称“非普通比喻”。在此，因比喻的主角月亮莲盘面临损毁状态，通过月亮莲盘表现面容等同，故名“非普通比喻”。相同发声表明面对面的真实状态。其余详见原文。
§195
195.
Sabbambhojappabhāsāro, rāsibhūtova katthaci;
“一切维持食物所发光体，好似聚集而成；
Tavā’nanaṃ vibhātīti, hotā’bhūtopamā ayaṃ.
你的面容显现，其状态即是此种消失比喻。”
§195
195.‘‘Sabba’’iccādi. Katthaci ekaṭṭhāne rāsibhūto sabbesamambhojānaṃ pabhāsārova tavānanaṃ vibhātīti evaṃbhūtā ayaṃ abhūtopamā hoti.
“Sabba” 是比喻。某处因聚集而成为所维系食物全部的发光体，如此而明显你的面容，由此而成这种消失之比喻。
§195
195.‘‘Sabba’’miccādi. Katthaci ṭhāne rāsibhūto sabbambhojappabhāsārova sakalapadumānaṃ uttamakantipuñjo viya tavānanaṃ vibhāti visesena pabhāti, iti īdisī upamā abhūtopamā avijjamānavatthuno upamitattā abhūtopamā nāma hoti. Arāsi rāsibhūtoti viggaho. Ettha yojanāvibhūto tādisapabhāsārābhāvato avijjamānatthena parikappito.
195.「所有」者，谓非真实义。有时在某处，如同像宝石光辉般显现，似为满树莲花之上光华极盛的花朵，如此特殊地照耀你的面容，这种类似的比喻称为『不成比喻』。所谓『宝石』乃指宝石的总称。在这里，则因距离广阔，不见如宝石光辉那样的亮光，乃以『不成比喻』来概称。
§196
196.
Patīyate’tthagammā tu, saddasāmatthiyā kvaci;
意义之相合，乃在某处可合。
Samāsappaccayevādi-saddayogaṃ vinā api.
即使没有合成分或缘故等词缀之音声结合，也能达到意义相合。
§196
196. Atthagammopamaṃ dasseti ‘‘patīyate’’iccādi. Atthagammā tu’pamā kvaci kismiñci ṭhāne samāsādisaddānaṃ yogaṃ vinā api saddānaṃ payogavisesādigāḷhena aññathānupapattilakkhaṇena sāmatthiyena patīyate.
196. 此处以『意义相合』为比喻，谓『合成相符』者。有时在某处，虽无包含合成等成分之词组音声结合，亦因音声运用之细微差别及另一种对应之特征，以词义相合而联结。
§196
196. Tividhaṃ saddagammopamaṃ dassetvā idāni atthagammopamaṃ dasseti ‘‘patīyate’’tyādinā. Atthagammā tu atthagammopamā pana kvaci ṭhāne samāsapaccayevādisaddayogaṃ vināpi tesaṃ saddānaṃ sambandhaṃ hitvāpi saddasāmatthiyā sambandhe payuttāvasesasaddānaṃ atthasattiyā patīyate. Saddānaṃ sāmatthiyanti viggaho.
196. 先经三种词音组合同义之比喻，今以意义相合为比喻，谓『意义相合』者。有时在某处，虽无合成与缘故等词组音声结合，亦因相互关系、词义相同，在剩余词音结合中，凭借词义本体而达成意义相合。所谓意义统称为『音义相合』。
§197
197.
Bhiṅgāne’māni cakkhūni, nā’mbujaṃ mukha’mevi’daṃ;
于这里，所谓断裂的眼睛，不是指蜂鸟，而仅指眼睛本身如同莲花的花瓣；
Subyattasadisattena, sā sarūpopamā matā.
因其性状丰满且相似，这便被认为是莲花状。
§197
197. Udāharati ‘‘bhiṅge’’ccādinā. Na bhiṅgā ete, kiñcarahi cakkhūnimāni, nambujametaṃ, kintu mukhamevidanti evarūpā sā sarūpopamā matā bhiṅgādīnamaviparītasarūpassa dīpanato. Tenāha ‘‘subyatte’’tyādi. Subyattena bhiṅgacakkhūnaṃ ambujamukhānañca pariphuṭena sadisattena cañcalattakantyādilakkhaṇena tenevābhedasaṅkāpubbameva vivecitaṃ aññatra cakkhādīsu yaṃ bhiṅgādiññāṇamuppannaṃ, tassa paccakkhānato upamājotakānamivādīnamabhāvepi bhiṅgalocanādīnaṃ sadisattaṃ patīyate sāmatthiyato. Evamuparipi yathāyogaṃ.
第197节。以“断裂”等语为例说。这里“断裂”并非指那些眼睛或莲花本身破裂，而是说具有“眼睛”和“莲花面貌”这类形象的东西，是如断裂等状貌的反面存在。因此说“丰满”等词。丰满是指断裂眼睛和莲花面的状态丰满饱满，表现为活泼灵动、光泽鲜明的特征。正因为如此，与此相关的断裂类知觉之前的区别并无二致，只在眼眼识及其所属的应知现象上表现出这一特征。这样依正理说，即为如此。
§197
197. Idāni udāharaṇamāharati ‘‘bhiṅgāni’’ccādinā. Imāni bhiṅgāni bhamarā na bhavanti, kiñcarahi cakkhūni. Ambujaṃ na idaṃ padumaṃ na hoti, kintu mukhamevāti. Īdisī sā upamā subyattasadisattena supākaṭena bhiṅgalocanānaṃ ambujamukhānañca tulyabhāvena sarūpopamā nāma hoti. Ettha samāsapaccayaivādisaddapayogābhāvepi ‘‘bhiṅgānemāni cakkhūni’’ccādinā cakkhumukhesu bhiṅgaambujanti viparītapavattabuddhiṃ paṭisedhetvā cakkhumukhavidhānato cañcalattakantimattādīsu subyattaṃ tulyattaṃ vinā cakkhumukhesu bhiṅgambujabuddhiṃ kīdisamuppajjatīti aññathānupapattilakkhaṇasāmatthiyā upamānabhūtānaṃ bhiṅgambujānaṃ upameyyabhūtānaṃ cakkhumukhānañca sadisattaṃ ñāyati. Suṭṭhu byattaṃ pākaṭanti ca, tañca taṃ sadisattañcāti ca, samānaṃ rūpaṃ sabhāvo yassā upamāyāti ca, sā ca sā upamā cāti ca vākyaṃ.
第197节。现举断裂为例。这里的断裂并非蜂鸟，何况非指眼睛；莲花也非指此处的荷花，而仅限于面貌本身。如此的比喻，因丰满的相似性，显著地展示了断裂眼睛与莲花面貌间的类似，因此称之为莲花状喻。此处即便不考虑因缘及音义配合的情况，单以“这些断裂眼睛”来说，断裂与莲花面貌作为一个反义看法予以驳斥。从观察眼和面部的角度看，依据活泼灵动和光泽鲜明的特质，这种丰满和相似性为显然无分歧的等同，此为断裂之类和莲花状喻的眼面相似性得以明了的理据。称为“明显可见”，同时亦称为“相似”与“共性”的存在，这就是此处“这便是此喻”的完整说法。
§198
198.
Mayeva mukhasobhā’sse-tyala’mindu vikatthanā;
「唯吾面容方为庄严」——此乃月神之自我吹嘘；
Yato’mbujepisā’tthīti, parikappopamā ayaṃ.
意谓面颜之美，犹如莲花之辉耀，故有此比喻成例。
§198
198.‘‘Mayevi’’ccādi. Indu canda, assa munino mukhasobhā vadanajuti mayeva, nāññatrāti evarūpā vikatthanā atthapasaṃsanena alamiti paṭisedho. Kimiti? Yato yasmā kāraṇā sā mukhasobhā ambujepi na kevalamindumhi atthi, no natthīti asatopi tathā vikatthanassa parikappanato vadanamindunopamīyatīti evarūpā ayaṃ parikappopamā.
第198条：“Mayevi”等语，自“indu”意为“月亮”，指尊者面颜之美宛如月光，谓无他状况，是对意义意图有缺陷的误释予以反驳。何以故？因面颜之美的缘起如莲花，并非仅在月亮之中存在，非全无故而亦非不存在，说此类误释不过是以莲花与月亮作相类比的设喻罢了。
§198
198.‘‘Maye’’ccādi. He indu assa imassa lokasāmino mukhasobhā vadanakanti ekake mayi eva, īdisī vikatthanā attasilāghena alaṃ nippayojanaṃ. Kasmāti ce? Yato sā mukhasobhā ambujepi atthi, tasmāti. Iti īdisā ayaṃ upamā parikappopamā nāma hoti. Yatoti aniyamaniddiṭṭhakāraṇaṃ pana ambujepi sā atthīti dassiyamānaṃ padumepi tassa atthittameva. Parikappanāya vuttā upamāti viggaho. Idha candassa avijjamānavikatthanassa vijjamānattena parikappanato sadhammajotakasaddantare asatipi upamānabhūtainduno ca upameyyabhūtamukhassa ca sadisattaṃ imesaṃ dvinnaṃ sadisattaṃ vinā vattuno tādisakappanā kathaṃ hotīti imāya atthasattiyā gamyate.
第198条：“Maye”开头，月亮乃指世间诸面颜之美仅在月色中有一，故此为误释，未巧妙处理词义，致生无谓歧义。何以故？因面颜之美亦应存在于莲花中，因而如此诠释。此故，这类相似的比喻被称为设喻。此“设喻”意即非恒定明示原因的表达，凡有莲花亦当有此美，故莲花为证明此义的最佳例证。其称“设喻”因表述的意涵乃经由比喻之构成。如月无知觉误释而生差异的比喻，即认定月亮并非真实且月亮亦类似于比喻的面颜。此即由两者相似之意，反过来推敲该相似性逻辑，故得探究其理义。
§199
199.
Kiṃ vā’mbuja’ntobhantāli,
又如“莲花”二字
Kiṃ lolanayanaṃ mukhaṃ;
什么是摇摆不定的眼睛？
Mama dolāyate citta-
我的心因此而振荡不安——
Micca’yaṃ saṃsayopamā.
这是一种虚妄的疑惑的比喻。
§199
199.‘‘Kiṃ vā’’iccādi. Anto bhantā alī bhamarā yasmiṃ, tamīdisamambujaṃ kiṃ vā. Lolāni capalāni nayanāni yasmiṃ, tādisaṃ vā. Jina tavedaṃ mukhaṃ kinti mama cittaṃ dolāyate dolevācarati. Evaṃ pakkhadvayapariggahena saṃsayatīti attho. Iccayamīdisī saṃsayavesena ambujamukhānamopamāvagamā saṃsayopamā.
199.“什么呢？”从这里开始。蚂蚁群中蝉翼般繁多的蜜蜂聚集的莲花是什么样子呢？像那样摇荡不定、快速活动的眼睛又是什么呢？胜者啊，你的脸庞怎样，我的心就怎样地摇荡不宁。如此，以双翼相连之物喻示疑惑的涵义。这里指的是，由于疑惑所生的像莲花面孔般的摇摆不定。
§199
199.‘‘Kiṃ vā’mbuje’’ccādi. Antobhantāli abbhantare bhamamānabhamaravantaṃ ambujaṃ kiṃ vā, tuyhaṃ lolanayanaṃ cañcalanettaṃ mukhaṃ kiṃ vāti mama cittaṃ dolāyate ubhayasambhamajananato dolā viya hoti. Iti ayaṃ evarūpā upamā saṃsayopamā dvinnaṃ sadisattassa saṃsayena pakāsitattā saṃsayopamā nāma hoti. Anto bhantā alī yasminti ca, lolāni nayanāni yasminti ca, dolā viya ācaratīti ca, saṃsayena vuttā upamāti ca viggaho. Ihāpi sadhammapakāsake saddantare asatipi yathāvuttavisesanadvayena visiṭṭhānaṃ dvinnaṃ ambujamukhānaṃ saṃsayanimitte tulyatte asati kathaṃ saṃsayo uppajjatīti iminā sāmatthiyeneva tulyadhammasambandho gamyate.
199.从“什么...在水中莲花”开始。水中莲花内部、外部之间有飞舞停留的蜜蜂，那是什么呢？你那摇动不定、眼神不定的脸，又是什么呢？我的心因两者相互产生，像摇摆的翅膀一样动摇不定。于是，这样的比喻被称为疑惑的比喻，因为通过两者相似之处表现疑惑。这里亦在正法持守者话语中，以真假、诸种特征二点区分，借两者间有疑惑缘起而无实性之理，诠释何以疑惑生起。以此方便法，彰显类似因缘关系，从而得知如何疑惑产生。
§200
200.
Kiñci vatthuṃ padassetvā,
既见某一事理，
Sadhammassā’bhidhānato;
依教法之辞义，
Sāmyappatītisabbhāvā,
其相同之体性，
Pativatthūpamā yathā.
如同相称之例证。
§200
200.‘‘Kiñci’’iccādi. Kiñci vatthumicchitaṃ sambuddhādikaṃ upadassetvā sadhammassa tena vatthunā kenaci ākārena sadisassa aññassa vatthuno abhidhānato sāmyassa tesaṃ dvinnaṃ sadisattassa patītiyā avasāyassa sambhāvā vijjamānattena pativatthūpamā vuccate. Pativatthunā tathāvidhenādhigatassa vatthuno tulyatā paṭipāditā. Yathetyudāharati.
第二百条『既』等云：既是欲显明某一事理者，譬如佛陀所示现，依教法，以其所示事理对某一有别形态但同类性质之他事理时，就称其为相同体性。此所谓『相称体性』者，因其双重相同体性之立场，所生之确定状态。此与依此方法所得事理同等性并被阐释。为证理义，举例如下：
§200
200.‘‘Kiñci’’ccādi. Kiñci vatthumicchitaṃ jinādikiñcipadatthaṃ upadassetvā paṭhamaṃ nidassetvā sadhammassa paṭipādanīyaatthena saha kiñci ākārena sadisabhāvassa kassaci vatthuno abhidhānato kathanato sāmyappatītisabbhāvā sadisatāsambandhino parijānanassa vijjamānattā pativatthūpamā vatthuno upaṭṭhitassa jinādipadatthassa tulyatthapakāsanato nāmena pativatthūpamā nāma. Samāno dhammo yassa vā pārijātādino iti ca, samānānaṃ tulyānaṃ upamānopameyyānaṃ bhāvoti ca, sāmyassa patīti ca, sāmyappatītiyā sabbhāvoti ca, pativatthunā vuttā upamāti ca vākyaṃ. Yathāti udāharati.
第二百条『既』等云：既欲显明佛陀等所示某一义理，并初示之，兼以示教法当阐扬之意，且依某一有别形态但相似体性的某一事理辞义、理据所谓相同体性之义，基于识别已达到此相同体性，且此相同体性是付之适用同等事理之现已设立之事理者，故称之为相同体性。所谓相等事理，即如同枇杷类之等同，或同等同类之比较，相同称之为相同，相称之曰相称体，普遍称谓体，依此相称体即为事理之比方，《经律相应》谓之相称体、有比方者。云者如是，以例明之。
§201
201.
Janesu jāyamānesu,
在众生当中出生的，
Ne’kopi jinasādiso;
没有一个人能比世尊——正自觉者——更具德行；
Dutiyo nanu nattheva,
其第二者，必定不存在；
Pārijātassa pādapo.
正如神异树帕里阇陀树株一般。
§201
201.‘‘Janesu’’ccādi. Jāyamānesu janesu majjhe ekopi jano guṇavā jinasādiso sammāsambuddhasamāno na vijjatītyekaṃ tāva vatthu upadassitaṃ, dutiyo iccādi pativatthūpamadassanaṃ, nanūtyanumatiyaṃ, pārijātassa dibbarukkhavisesassa dutiyo samāno pādapo nattheva. Pārijātoyeva rukkhajātīsu uttamo, tathā jino janesūti.
『201．“在众生中”』云：在出生中的众生里面，没有一个人有如世尊那样具足殊胜的德行，堪与正自觉者相匹敌，这一事实作为一个单独的主题被提出；其第二者，亦即其次者，这里被否定为不成立，是作为论证的反面的例证来说明的。神异树帕里阇陀，作为诸树中的第一名种，其枝干独特无二，因此用以比喻世尊在众生中独一无二的地位。帕里阇陀，乃诸树之优第一，正如世尊独尊于众生中一样。
§201
201.‘‘Janesu’’ccādi. Jāyamānesu janesu ekopi jinasādiso sambuddhasadiso natthi, pārijātassa rukkhassa dutiyo tena samo dutiyo pādapo rukkho natthi eva nanu, nanūti anuññāyaṃ. Tena sabbaññuno aññena atulyabhāvaṃ anujānāti. Iha pārijātarukkhassa aññehi rukkhehi uttamattañca buddhassa aññesu sattesu uttamattañcāti idaṃ dvayaṃ upamānopameyyabhūtānaṃ dvinnaṃ vatthūnaṃ sāmyaṃ nāma, etaṃ sāmyaṃ vuttatthassa samatthanavasena pativatthubhūtapārijātassa rukkhehi asamānattakathaneneva jotitaṃ hoti.
“Jānesu”等言。于出生之人中，没有任何一人和世尊般若圣者同样，世尊乃无上觉者之意；如巴梨耶树之类，虽称第二，但同类之树中无其他与其相等，所谓“不也”，是语通中带否定之意。由此，有智慧者悉知其不可比拟之妙义。于此，巴梨耶树相较于其他树木、觉者相比于其他众生的至高无上，正是这两者之间之相等与不相等。此二者比喻即为对比与类比之对象，所谓“相等”者，是以所说之理义作为根基，将巴梨耶树与其他树木比较，而非完全相等，反映其非一致性；以此说明其差异之妙理。
§202
202.
Vākyattheneva vākyattho,
“句意”，即是句子之意。
Yadi kocyu’pamīyate;
若有何处被不恰当削减，
Ivayuttaviyuttattā,
依此关联与非关联之际，
Sā vākyatthopamā dvidhā.
此句义之比喻分两种。
§202
202. Vākyatthavisayopamaṃ dasseti ‘‘vākyatthenevi’’ccādinā. Vākyattho kriyākārakasambandhaviseso, teneva, na padatthamattena vākyattho vuttalakkhaṇo koci vattumicchito koci yadi upamīyate sadiso kathyate, sā vākyatthopamā dvidhā bhijjate. Kathaṃ? Yuttā ca viyuttā ca yuttaviyuttā, ivena atthaniddesoyaṃ yuttaviyuttā upamā, tassā bhāvā kāraṇā dvidhāti adhikataṃ.
202. 以“及其所说的话”为例示说明谓语意涵的比喻。谓语意指与动作施为者相关的特殊内容，谓语的定义仅限于施为者的内容，而非仅依据词义。当某谓语被比拟为相似者时，这种谓语意涵的比喻可分为两种。如何分？有联合（连结）与分离二类，及联合与分离的联合体。如是，此一意涵指示即为联合与分离比喻，此比喻的性质因缘，成两重含义，甚为深广繁复。
§202
202. Idāni vākyatthavisayopamaṃ dasseti ‘‘vākyatthe’’ccādinā. Vākyattheneva kriyākārakasambandhavisesasaṅkhatasamudāyabhūtena vākyatthena koci vattumicchito yo koci vākyattho vuttalakkhaṇo yadi upamīyate sadisabhāvena kathīyate, sā upamā vākyatthopamā nāma hoti. Ivayuttaviyuttattā ivayuttaviyuttavasena dvidhā dvippakārā. Ettha ‘‘ivā’’ti ivādīnamatthassa gahitattā ivasaddopi tappariyāyasaddāpi gayhante.
202. 现在论谓语意涵的比喻，以“谓语意”等词为喻。谓语意，专指与动作施为者相关，具有特定联系的整体集合。若有人意欲说明，有谓语意的定义与特征加以比喻，并且用类似相似的方式进行论述，则此比喻称为谓语意之比喻。此种比喻存在两种形态，即联合与分离，及联合与分离的复合形态。此处“如”“及”意指涵盖所有，与“如”字等类似之周延语连用。
Ivayutta · 与『如此』相应
§203
203.
Jino saṃklesatattānaṃ,
彼觉者因污垢之故，
Āvibhūto janāna’yaṃ;
而现于众生面前；
Ghammasantāpatattānaṃ,
因烦恼之苦，
Ghammakāle’mbudo viya.
如同雨季时的云块。
§203
203. Udāharati ‘‘jino’’iccādi. Saṃklesehi dasavidhehi tattānaṃ santāpaṃ anuppattānaṃ janānaṃ ayaṃ jino sammāsambuddho āvibhūto katakiccattā sammāsambodhādhigamena loke pātubhūto. Ekaṃ tāva vākyamupameyyabhūtaṃ. Kimivetyāha ‘‘ghamme’’ccādi. Ghammasantāpena tattānaṃ janānaṃ ghammakāle gimhānasamaye ambudo megho viyāti dutiyavākyamupamānabhūtamityayamivayuttā vākyatthopamā. Ettha pubbuttaravākyatthānaṃ visesyavisesanabhāvo ekavākyatthattāva veditabbo. Evamuparipi.
第203节。举例说“胜利者”等。所谓烦恼是十种烦恼，那些烦恼的痛苦，未生善人，胜利者正觉者显现于世，应当说是因完成了诸功德而证得正觉。此处有一句比喻语。说“热痛”等是因何？以烦恼痛苦，那些人的烦恼时节，如雨季时分的云块，故第二句是比喻。此两句搭配，语义取比喻义。这里前后句义的差别细微，仅当作一句话来理解即可。如此而已。
§203
203. Udāharati ‘‘jino’’ccādinā. Ayaṃ jino eso jitapañcamāro satthā saṃklesatattānaṃ anekappakāra kilesasantāpatattānaṃ janānaṃ āvibhūto katakicco hutvā sabbaññutaññāṇādhigamena loke upaṭṭhito. Kena santattassa kassaci kimiveti ce? Ghammasantāpatattānaṃ janānaṃ ghammakāle gimhasamaye ambudoviya megho iva. Iha uttaravākyattho bhedakattā visesanaṃ hoti, pubbavākyattho pana bhedyattā visesyo hoti. Evaṃ vākyabhede satipi vākyattho ekoveti daṭṭhabbo. Evamuttaratrāpi. Uttaravākye ivasaddo tasmiṃyeva guṇaguṇīpadatthānaṃ sadisattaṃ dīpeti, pubbavākye guṇaguṇīnaṃ sadisattaṃ pana uttaravākyatthassa pubbavākyena samānattaṃ vinā aññathānupapattiyā ñāyati. Saṃklesehi tattāti ca, ghammo eva santāpoti ca, tena tattāti ca, ghammo eva kāloti ca vākyaṃ.
第203节。以“胜利者”等为例。此胜利者即克服五魔之导师，是众多烦恼的本质所困扰众生之痛苦，已现世履行教法、证得全知的正觉者。谁受累何由？因烦恼痛苦，彼众生于热痛时期，如雨季时云块。这里后句语义在表述区分上有不同，前句语义则有不可分割之殊。由此句差异看，二句语义若拆，合而为一。此后的解释亦如此。后句有“如”字，显示双方互为性质相似。前句则没有“如”，显示两句在语义上有从属关系或不同取向。烦恼是事物本体，痛苦是烦恼所引生，时间则是“时期”的说明。
Ivaviyutta · 与『如此』不相应
§204
204.
Munindānana’mābhāti, vilāsekamanoharaṃ;
君王面容熠熠生辉，美丽庄严迷人；
Uddhaṃ samuggatassāpi, kiṃ te canda vijambhanā.
即使他登高远望，他的光辉也犹如初升的月亮。
§204
204. Dutiyamāha ‘‘muninda’’iccādinā. Vilāsena ekamatulyaṃ manoharaṃ dutiyassa tādisassābhāvato munindānanaṃ ābhāti atisayena sobhateti ekaṃ tāva vākyamupameyyabhūtaṃ. Bho canda uddhaṃ gaganatalaṃ samuggatassāpi abbhuṭṭhitassāpi te tava vijambhanā sāhaṃkāraparibbhamanena kiṃ payojanaṃ na kiṃpi, taṃsadisasobhāsampattiyābhāvato. Asadisattaṃ munindānanassa tassa tatopi uddhamuggacchato vilāsamattameva phalasambhavatoti dutiyavākyamupamānabhūtaṃ. Tathā hettha sabbathā sadisatāpatītiyā kariyamānānamuggamanavijambhanānaṃ paṭikkhepena kathañcipi mukhacandānaṃ sādhammapatīti upamāvagamoti ayamivaviyuttavākyatthopamā.
第二百零四章 第二句以“圣者之子”开头。以华丽精致且独特的美丽来比喻第二句的不存在，因此“圣者之子”的面容如同光辉照耀，极为美丽。举一例子说，日光升起，虽在天空之下升起也未曾有异常，倘若因自己的骄傲自满而昧于现实，何用呢？此处因缺乏真实的美丽而示现为无用之物。圣者之子的面容，虽从高处升起，却不过也仅是华丽而已，这即是第二句的比喻。由此可知，日常被比为真实的美丽之类而进行的高处升起、骄矜扬扬的表现，固然受反掣难以真实成立，故此句所要表明的是反讽含义之比喻。
§204
204. Idāni ivaviyuttavākyatthopamaṃyeva udāharati ‘‘munindānani’’ccādinā. Vilāsekamanoharaṃ līlāya atulyaṃ tatoyeva manoharaṃ munindānanaṃ sabbaññuno vadanaṃ ābhāti atidibbati, tasmā he canda uddhaṃ uccaṃ nabhaṃ samuggatassāpi te tuyhaṃ vijambhanā ahaṃkārena paribbhamanena kiṃ payojanaṃ. Iha pubbavākyatthassa uttaravākyattho ivaviyuttopamā nāma hoti. Tathā hi ‘‘sabbathā mukhena sadiso bhavāmī’’ti mānaṃ karontassa candassa gaganatalārohopi vijambhanañceti imesaṃ dvinnaṃ paṭikkhepena mukhacandānaṃ vilāsekamanoharattaṃ kantimattasaṅkhātasadisattaṃ ivādīnamabhāvepi viññāyatīti katvā uttaravākyattho pubbavākyatthassa upamā ca visesanañca hoti. Vilāsena ekamatulyanti ca, tañca taṃ manoharañcāti ca viggaho. Apisaddo sambhāvanattho.
第二百零四章 现在仍借由“圣者之子”等来阐述此反讽比喻。以绝美华丽的姿态，毫无匹敌的美丽，显现出智慧圆满者圣者之子的面容，光华超越诸境。因此，日光从天空升起时，倘若因你自负骄傲而傲慢表现，正有什么用呢？此地为前句含义的反面之句，属于反讽比喻。正如“无时无刻都像面容相似般”这样自负的人，即使日光升至天空，高傲自满，也不过如面容华丽一致之物。此二者的相互反掣，正体现了意境的光华美丽特点，即使在假象缺失时也被理解。因此，二者相等之美丽，正是对美丽之定义。本句通顺连贯且有助于理解。
§205
205.
第二百零五章。
Samubbejeti dhīmantaṃ, bhinnaliṅgādikaṃ tu yaṃ;
智慧者引发羡慕嫉妒，然彼乃异状所显。
Upamādūsanāyā’la-metaṃ katthaci taṃ yathā.
此乃以诋毁比喻之法表达某物之存在。
§205
205. Dosaparicchede duṭṭhālaṅkatītimupamālaṅkāradūsanaṃ dassetumāha ‘‘samubbejeti’’ccādi. Yaṃ bhinnaliṅgādikaṃ tu, ādisaddena bhinnavacanahīnatāadhikatādīnaṃ pariggaho. Tusaddo atthajotako, tathāpīti attho. Dhīmantaṃ medhāviṃ samubbejeti na pīṇeti, etaṃ bhinnaliṅgadikaṃ katthaci na sabbattha upamādūsanāya virodhatthaṃ alaṃ samatthaṃ. ‘‘Taṃ yathe’’ti udāharati.
第二百零五章 在论述恶意指责的残害之比喻装饰缺点示现时，称“智慧者引发羡慕嫉妒”等。此“异状”一词，系指言辞差异、缺少纯正或超出常规等多种涵盖。此语句照义而解，诸如此类。智慧者不伤害聪明者，表示此异状不是普遍皆为诋毁之意。因而说明其“如是”的出处意义。
§205
205. Dosaparicchede dosānamanuddesāvasāne niddiṭṭhāya duṭṭhālaṅkatiyā dassetabbaudāharaṇe –
205. 关于恶之断除，即在恶终结时应当阐明恶的内涵，并以表明显现恶饰的实例——
‘‘Duṭṭhālaṅkaraṇaṃ tetaṃ, yatthālaṅkāradūsanaṃ;
『恶饰者是，这乃饰物之败坏；
Tassālaṅkāraniddese, rūpamāvibhavissatī’’ti.
其饰物之破坏之义，谓形色将坏』。
Katapaṭiññānusārena idāni dassetumāha ‘‘samubbejeti’’ccādi. Yaṃ bhinnaliṅgādikaṃ tu vakkhamānaṃ yaṃ bhinnaliṅgavacanādikaṃ pana dhīmantaṃ paññavantaṃ kaviṃ samubbejeti ‘‘evaṃ nāma vattabbaṃ siyā’’ti ubbegaṃ janeti, etaṃ bhinnaliṅgādikaṃ upamādūsanāya yathāvuttaupamāvināsanatthaṃ katthaci ‘‘itthīvāyaṃ jano yāti’’iccādivattabbavisayato aññattha alaṃ samatthaṃ. ‘‘Taṃ yathā’’ti udāharati. Bhinnaṃ visadisañca taṃ liṅgañceti ca, taṃ ādi yassa visadisavacanādinoti ca, upamāya dūsanamiti ca vākyaṃ.
依何种所知，现今说要分别明示『集起』等。如有智慧慧者对已分别昆类别、分别言语者发出赞叹，谓『此应当如此运作』而心生忧惧，则此分别昆类别等乃因拟破坏的缘故而设，为其类比之破坏作用，有时说『这个人如此去往』等，因其类比所涵之应说场合别无他意，唯有此义可通。『正如是』为举例。分别且明了，且谓为标志（昆类），该语乃以类比说破坏之意者，即为类比与毁坏之句也。
§206
206.
Haṃsīvā’yaṃ sasī bhinna-
此处是鸿雁，月亮，区别-
Liṅgā’kāsaṃ sarāniva;
「标志」如虚空般广大无边；
Vijātivacanā hīnā,
「不同种类的言辞」具有低劣之义，
Sā’va bhatto bhaṭo’dhipe.
「即如饭食之臣仆所服」——
§206
206.‘‘Haṃsīvāya’’nti ayaṃ sasī cando haṃsīva haṃsīsadiso. Bhinnaliṅgā bhinnaliṅgopamā. ‘‘Ākāsaṃ sarānivā’’ti vijātivacanā visadisavacanopamā. ‘‘Bhaṭo adhipe sāmini sāva bhatto’’ti hīnā hīnopamā kukkurassa hīnena jātyādinā adhikassa upamitattā.
206.「如天鹅一样」者，谓月亮诸法皆如天鹅之状。此为不同标志，彼此异类之譬喻。言「虚空广大」者，谓不同属言辞，亦如说明词般。言「臣仆之上主即饭食之主人」者，含低劣义，是以以狗低贱之类比高出之者，故称低下类比。
§206
206.‘‘Haṃsi’’ccādi. Ayaṃ sasī cando haṃsī iva haṃsidhenūva hoti. Iccādikopamā bhinnaliṅgā upameyyato bhinnaliṅgattā bhinnaliṅgopamā nāma hoti. Ākāsaṃ nabhaṃ sarānivāti ayaṃ vijātivacanā upameyyena visadisavacanattā vijātivacanopamā nāma hoti. Adhipe sāmini bhaṭo sevako sāva sunakho iva bhattoti ayaṃ hīnā jātihīnena sunakhena uttamassa purisassa upamitattā hīnopamā nāma hoti. Bhinnaṃ liṅgametissāti ca, vividhā jāti sabhāvo asseti ca, vijāti vacanaṃ assā upamāyāti ca viggaho.
206.「天鹅」等者，此指月亮、星辰犹如天鹅或天鹅乳之形象。此类譬喻因属不同性别而异，其为异类的标志故称为异类比喻。言「虚空如穹苍般广大」，是指不同的属类言辞依其譬喻明晰，故称为不同属言比喻。言「主上、主人、仆人、侍者、饭食、犬儿」者，此乃以低贱出身的犬类比高贵者，故称低劣比喻。异类标志意指种种不同种族性质等，异类言辞即以譬喻表现，故称异类言辞是比喻而成。
§207
207.
Khajjoto bhānumālīva,
如同细碎的光线，
Vibhātītyadhikopamā;
耀眼而猛烈地放射，
Aphuṭṭhatthā balambhodhi,
虽不显露其全貌，犹如浩大的海洋，
Sāgaro viya saṃkhubhi.
波涛汹涌，犹如波浪澎湃的海洋。
§207
207.‘‘Khajjoto’’iccādi. Khajjoto bhānumālīva sūriyo viya vibhātītyadhikopamā adhikena hīnassa upamitattā. Balambhodhi senāsāgaro sāgaro viya saṃkhubhīti aphuṭṭhatthopamā ‘‘balambhodhī’’ti rūpakena senāya mahantattāvagamato puna ‘‘sāgaro viyā’’ti upamāya kassaci visesatthassa asaṃphuṭṭhattā.
第二百零七节，“Khajjoto”起始。『Khajjoto如同光的碎片』，比喻如太阳般发出炽烈光辉，其猛烈和强烈胜过平常的比较对象。『Balambhodhi即军队之海』，用海洋喻指军队浩大而广阔，『如波涛汹涌的海洋』为未尽之喻，形象体现军队的庞大。这里借用“Balambhodhī”为喻指军队之广大，再以『犹如波涛汹涌的海洋』的比喻，暗示军队之浩瀚甚于字面。
§207
207.‘‘Khajjoto’’ccādi. ‘‘Khajjoto bhānumālīva vibhātī’’ti ayaṃ adhikopamā adhikāya upamāya upamitattā adhikopamā nāma hoti. ‘‘Balambhodhi senāsamuddo sāgaro viya saṃkhubhī’’ti ayaṃ aphuṭṭhatthā senāya mahattaṃ ‘‘balambhodhī’’ti tirobhūtaupamāyeva avagataṃ, tasmā puna ‘‘sāgaro viyā’’ti upamāya phusitabbatthassābhāvā aphuṭṭhatthopamā nāma hoti. Aphuṭṭho attho etissāti ca, balaṃ eva ambhodhīti ca vākyaṃ.
第二百零七节，“Khajjoto”起始。‘Khajjoto如光的碎片放射光芒’，此为“猛烈”之比较，体现出其猛烈程度之高。‘Balambhodhi乃军队之海，犹如波涛汹涌的海洋’为未显露完整意义之比喻，用“Balambhodhī”暗示军队之庞大，此为深层次之隐喻，故称之为未明之喻。又以‘犹如波涛的海洋’作比，因缺乏明晰，比喻的触达感不足，故名之为“未明之喻”。“Aphuṭṭho”即未显彻之意，表述句意为“实力即是海洋”。
§208
208.
Cande kalaṅko bhiṅgove-
月亮为污点而破碎者，
Tyu’pamāpekkhinī ayaṃ;
此者如无量相较待者；
Khaṇḍitā keravākāro,
形态断裂似鹳鸟，
Sakalaṅko nisākaro.
全体之污点为其破坏。
§208
208.‘‘Cande’’iccādi. Kalaṅko bhiṅgo viyātyayamupamā ‘‘cande kusumagacchasadise’’ ityupamantaramapekkhateti yato cande bhiṅgo na sambhavati, pupphagacche tu sambhavatīti ayamupamā upamāpekkhinī. Sakalaṅko sasalakkhaṇo nisākaro cando keravākāro kumudasannibhoti khaṇḍitopamā keravassa antokaṇhattaṃ paṭipādetuṃ ‘‘sabhiṅgakeravākāro’’ti vattabbattā.
208.“月亮”起首。污点为破坏，谓失去其完整、消逝之比喻，如「如月落花凋之处」对此相较待者意指月亮虽不破碎，然花开花落则有破坏之相，故此为相较待者。全体污点具整体特征为破坏者，如月亮形态似鹳鸟之白色莲花状，断裂之喻为鹳鸟之截断特征，此断裂相教示为鹳鸟破碎形态之终端，名之曰“皆破碎鹳鸟形态”，此为适当说法。
§208
208.‘‘Cande’’ccādi. ‘‘Cande kalaṅko bhiṅgo ivā’’ti ayaṃ upamāpekkhinī candassaupamābhūtapupphagacchakādiapekkhanato upamāpekkhinī nāma hoti. Cande bhiṅgapavattiyā abhāvato tassa visayabhūtapupphagacchakādi candassa upamattena gahetvā avuttattā duṭṭhāti adhippāyo. Sakalaṅko kalaṅkasahito nisākaro cando keravākāro kumudasadisoti ayaṃ khaṇḍitā candagataṃ kaṇhattaṃ pakāsetuṃ ‘‘sabhiṅgakeravākāro’’ti vattabbe bhiṅgopamābhāvassa khaṇḍitattā khaṇḍitopamā nāma hoti. Upamaṃ apekkhatīti ca, khaṇḍaṃ itā gatāti ca, khaṇḍena itā yuttā vāti ca, keravassākāro asseti ca, saha kalaṅkena vattatīti ca vākyaṃ.
208.“月亮”等语。谓“月亮如同破碎之物”者，是由”月亮“喻所及的如花轮等而得名为“依喻”。因月亮无破碎旋转之象，若以月亮作喻，取其破碎旋转的花轮等，比喻之义即缺失，谓之破碎喻无有。月亮虽有斑点，布满斑点，呈半圆形，形状如巨大的莲花，这即为缺断月亮中黑暗之处以显明其破碎部分，于是称为“全破碎的半月形”。因破碎喻无，称为无破碎喻。所谓依喻者，即依仗部分而成立，谓部分已去，部分相随，似莲花之形，且以斑点为凭依者，此为句义。
§209
209.
Iccevamādirūpesu, bhavanti vigatādarā;
如此类的色相中，将生起无所挂碍之心；
Karonti cā’daraṃ dhīrā, payoge kvacideva tu.
智者则于此种场合总是生起挂碍心。
§209
209. Vuttaṃ nigameti ‘‘icceva’’mādinā. Rūpesu payogesu. Vigato apagato ādaro sambhāvanā yesaṃ tathā bhavanti. Kiṃ bhinnaliṅgādikaṃ niyamenānādaraṇīyameva, aniyameneti ce gayhūpagampi atthīti āha ‘‘karonti’’ccādiṃ. Kvacideva tu payoge dhīrā kavayo ādaraṃ karonti cāti. Casaddo vattabbantaratthaṃ samuccinoti.
209.自经中已说即“如此起”的意思。在颜色等作用中，谓无挂碍无缺失的挂碍心之发生。若因差别标记等而不守规则，是为不应挂碍者，故称为“作”起心。智者有时在某种缘起中做挂碍心。‘作’字用于说明分句意义。
§209
209.‘‘Icce’’ccādi. Iti anantaraṃ niddiṭṭhesu evamādirūpesu payogesu dhīrā vigatādarā bhavanti. Imeyeva dhīrā kvacideva tu payoge bhinnaliṅgādike ādaraṃ karonti ca. Iti evaṃ ayaṃ pakāro ādi yesamiti ca, tāni ca tāni rūpāni ceti ca, vigato ādaro yesamiti ca viggaho. Casaddo vākyantarasamuccaye. Tasmā vigatādaratthena aññamādarakaraṇaṃ vuccamānakathāsantatiṃ ākaḍḍhati.
209.“如此”之等。紧接着说明，在上述作用中智者生起无挂碍心。此类智者偶尔于某种缘起条件下生起不同标记等的挂碍心。如此，谓这些为“作用”，也谓这些色相，谓无挂碍起挂碍之意说。‘作’字于句义之中连贯此理。故以无挂碍心之理，解释为别起挂碍心，构成本论连珠之义。
§210
210.
二百一十。
Itthīvā’yaṃ jano yāti,
女人如是行去，
Vadatyesā pumā viya;
似乎像男人一般言说；
Piyo pāṇā ivā’yaṃ me,
此人如同亲爱的手，
Vijjā dhanamiva’ccitā.
慧命之财富如同收藏的宝物。
§210
210. Udāharati ‘‘itthi’’ccādi. Ayaṃ jano itthīva yāti kriyānuvattito. Esā itthī pumāva puriso viya vadati tādisassa pāgabbhiyayogato. Ettha liṅganānattamupamānopameyyānaṃ. Ayamicchito koci me pāṇā iva piyo iṭṭho, vijjā byākaraṇādayo dhanamiva accitā rāsikatāti vacanabhedo.
二百一十。此处宣说『女子』等言。此人因从行为上致使如女子一般行去。此女子说话亦如男子一般，人似其刚强相。此有性别之非、相称与可比者。此处语意为：我无所好比亲爱的手，智慧、语法诸知识如财富般珍藏，言说虽同，性质殊异。
§210
210. Idāni bhinnaliṅgānaṃ gahetabbavisayaṃ dasseti ‘‘itthīvā’ya’’miccādinā. Ayaṃ jano itthīva avisadagamanena mahilā viya yāti. Esā itthī pumā viya tādisapāgabbhiyayuttattā puriso viya vadatīti. Iha dvinnaṃ upamānopameyyānaṃ liṅgabhede satipi kavayo ādaraṃ karonti. Ayaṃ puriso me mama pāṇā iva āyavova piyo. Accitā sañcitā vijjā byākaraṇanighaṇṭuādayo dhanamiva hontīti. Ettha upamānopameyyānaṃ vacanato visesatte satipi iṭṭhameva.
210. 今当说明不同性别词应加以把握的对象，例言“如女性”等为谬误。此人因女性化的行为表现，似女性般而行。此谓‘女性如同男子’，乃具此类先天条件者，犹如男子般称之。于此分别两类比喻对象的性别差别，诗人们特别尊重。此男子如我之手臂，犹如生命所亲爱。积累的文献、语法、词典等，皆如财富。此处关于比喻类名词用语的差别，特别合宜。
§211
211.
Bhavaṃ viya mahīpāla, devarājā virājate;
如同统治大地者，如天神王辉耀；
Ala’maṃsumato kacchaṃ, tejasā rohituṃ ayaṃ.
彼遥望太阳，能以光辉升高。
§211
211. Hīnādhikamuttamudāharaṇamāha ‘‘bhavaṃ viyi’’ccādi. Mahīpāletyāmantanaṃ, devarājā bhavaṃ viya virājate. Iti hīnenāpi hoti. Evaṃvidhe samucite visaye liṅgavacanabhedādikaṃ nopamaṃ dūsetīti .
211. 举例“如同生存”等言是贬低与提升的表现。对统治大地者称为如此，对天神王言犹如生存般辉耀。即使低贱亦如此。以此方法，于适当题材中，贵贱词义与性别词区分等，无不当比喻之处。
§211
211.‘‘Bhava’’miccādi. Mahīpāla bho rāja, devarājā sakko devarājā bhavaṃ viya virājateti. Ettha sakkamupādāya ‘‘bhavaṃ viyā’’ti hīnattepi iṭṭhameva. Ayaṃ rājā aṃsumato sūriyassa kacchaṃ padaviṃ tejasā ārohituṃ pattuṃ alaṃ samatthoti. Ettha tejasā adhikopi sūriyo upamābhūto iṭṭhova, ‘‘kacchaṃ ārohitu’’nti ivasaddapariyāyo. Īdisaṃ bhinnaliṅgādikopamādikaṃ upamādūsanaṃ na karoti.
211. “如存在”等为谬误。统治大地者啊国王，天神王萨咖如同生存般辉耀。此处以萨咖为例，“如存在”即使贬低亦属合宜。此王能层层攀升，犹如太阳之光辉。此中光辉更甚的太阳被比喻者，如“攀升之层”之语使用恰当。此类性别差异等比喻缺失，未致比喻误用。
§212
212.
二百一十二。
Upamānopameyyānaṃ, abhedassa nirūpanā;
“喻体与喻所”者，谓无差别者之显现。
Upamevatirobhūta-bhedā rūpakamuccate.
喻体与喻所间生起的差别称为“喻相”。
§212
212. Rūpakaṃ nirūpayati ‘‘upamāne’’ccādinā. Upamānopameyyānaṃ yathāvuttānaṃ abhedassa nānattābhāvassa nirūpanā āropanena upamānopameyyānamabhedaṃ rūpayati dassetīti rūpakamuccate. Upamānassa upamānopameyyānamabhedāropanena tirobhūto apākaṭo bhedo nānattaṃ yassāti tādisī upameva yathāvuttalakkhaṇā rūpakamuccate ‘‘rūpaka’’nti. ‘‘Padambuja’’nti ettha padameva ambujasadisattā ambujaṃ rupyate. Ityupameyyopamānabhūtānaṃ padambujānamabhedāropanena upamānopameyyagatasādhammasaṅkhātāyapi upamāya bhedo vijjamānopi tirohito. Na tu āvibhūto ‘‘padaṃ ambujamive’’ti. Sā copamā tathāvidhā upamānopameyyānamabhedamāyāti nāmāti rūpakamuccateti adhippāyo.
二百一十二。借“喻”及诸如“喻体”、“喻所”等语显说喻体。喻体与喻所之间，那些如前所述的无差别、多样性不生之无差别，通过归于喻体喻所的过程显现无差别，此称喻相。因喻体之与喻体、喻所之间无差别而生起虚妄、非明显之差别，谓之喻相中的“差别”，即指这种如喻体所具之相似特性所现喻相，亦即谓“喻相”。谓「padambuja」（词谓），此处词本义指莲花，莲花之形态得以表现。由此能知喻所与喻体间关系无差别而归于同一，虽已显现喻所与喻体之差别但其实为虚妄非现实，譬如“脚如莲花”之喻，用言词表达喻体喻所间本质无差别。故此谓“喻相”，是号令之意。
§212
212. Idāni uddiṭṭhakkamena rūpakālaṅkāraṃ dasseti ‘‘upamāno’’ccādinā. Upamānopameyyānaṃ anantaraniddiṭṭhaupamānopameyyānaṃ abhedassa sabhāvato bhede satipi vibhūtasadisattaṃ nissāya ‘‘so eso, eso so’’ti vattārehi parikappitassa abhedassa nirūpanā upamānopameyyapadatthesu buddhiyā āropanaṃ nissāya tirobhūtabhedā ‘‘padaṃ ambujamivā’’ti evaṃ pākaṭanānattaṃ vinā ‘‘padambuja’’nti tirohitabhedā upameva padatthānaṃ sādhammasaṅkhātā upamā eva rūpakaṃ iti vuccate. Vibhūtasadisattaṃ nissāya upamānopameyyavatthūni abhedena gayhanti. Tesamabhedaggahaṇeneva te nissāya pavattamānabhinnasādhammasaṅkhātāya upamāyapi bhedo tirohito hoti. Evaṃ tirobhūtanānattavantasādhammasaṅkhātā upamā eva vatthūnamabhedaṃ dīpetīti rūpakaṃ nāma hotīti adhippāyo. Tirobhūto bhedo yasseti ca, abhedaṃ rūpayati pakāsetīti ca vākyaṃ.
二百一十二。现在依据先说之内容显说喻相饰“喻”等语句。喻体、喻所之间，在连续显示时，虽本质无差别，然在具显之“是此，是彼”等言语与意念附会中，于喻体喻所词义中，产生了虚妄差别，譬如“似脚之于莲花”，虽无真实差别而生虚妄差别。类似如此，由于意念附会所生虚妄差别，仍能照见喻所与喻体本质上的无别同一，称为“喻相”。因附会对物收到无差别认识，故喻体与喻所被分别认知为无差别之物体。此种虚妄、非真实的差别称为“喻相”。言及“虚妄差别何在”以及“显现无差别”，皆在说明此义。
§213
213.
二百一十三。
Asesavatthuvisayaṃ, ekadesavivatti ca;
所谓无余处境，是指某一境地不留余地；又所谓一境分别，指对单一境地的细微分别。
Taṃ dvidhā puna paccekaṃ, samāsādivasā tidhā.
这二者又分成三种，即分别部分与合成部分等多种情形。
§213
213. Tassa bhedaṃ niddisati ‘‘asesa’’iccādinā. Asesavatthu visayo yassa taṃ tathāvidhañca, ekadese avayave vivattatīti ekadesavivatti ceti taṃ rūpakaṃ dvidhā, puna paccekaṃ visuṃ visuṃ samāsādivasā upamānopameyyānaṃ katasamāsattā samāsarūpaka asamāsarūpaka samāsāsamāsarūpakavasena tidhā siyā.
此处"分界"以「无余」等词说明。所谓无余境地和它的类似种类，以及对单一境地的部分分别，即称为一境分别。此比喻有两种：再细分则有三种形式，即依照合成等差别，按可比与不可比的区分，分别形成合成貌与非合成貌，以及合成中含合成之貌三种。
§213
213.‘‘Asesi’’ccādi. Taṃ rūpakaṃ asesavatthuvisayaṃ ekadesavivatti cāti dvidhā hoti, puna paccekaṃ taṃ dvayampi samāsādivasā samāsarūpakaṃ asamāsarūpakaṃ samāsāsamāsarūpakañceti imesaṃ bhedena tidhā hoti. Asesaṃ vatthu visayo asseti ca, ekadese vivattatīti ca, ekaṃ ekaṃ patīti ca, samāso samāsarūpakaṃ ādi yesamiti ca, tesaṃ vaso bhedoti ca, tīhi pakārehīti ca viggaho.
此“无余”等义。此比喻中无余境地和一境分别共有两种，再细分则也有这两种，即依合成等差别可分为合成貌、非合成貌与合成中含合成三类。这种区分即是三种。无余境地谓何？即是无余的境地。一境分别谓何？即对各个分别构成合成貌等。这是缘由并加以说明。
Asesavatthuvisayasamāsa一切事境之总摄
§214
214.
举例：指甲尾端像指头末端之物，与指甲边缘像桃核的东西；
Aṅgulīdalasaṃsobhiṃ, nakhadīdhitikesaraṃ;
以十指之瓣为庄严，以指甲光芒为花蕊；
Sirasā na piḷandhanti, ke munindapadambujaṃ.
头颅决不会被压碎，谁人不知圣者足如莲花般崇高？
§214
214. Udāharati ‘‘aṅguli’’ccādi. Aṅgulīhiyeva upamānagammattā siniddhatambāhi dalehi pattehi saṃsobhiṃ accantaṃ virocamānaṃ nakhānaṃ dīdhitiyo kiraṇā eva kesarāni yattha tādisaṃ munindassa padameva ambujaṃ sirasā muddhanā ke nāma janā na piḷandhanti pasādhanavasena na dhārentīti. Idamasesavatthuvisayaṃ samāsarūpakaṃ aṅgino padassa aṅgānamaṅgulyādīnamasesānaṃ rūpanato. Evamuparipi yathāyogaṃ.
此处举例说“手指”等。手指以手指作为比喻的由来，是指指甲在叶子上光泽鲜明，如同莲花花瓣上明澈耀眼的橙黄色光芒，正是圣者足如莲瓣凌驾于头顶，谁人不怀敬重不持久维持？这是以整体意涵概括所有同类形状的事物，如手指、肢体、戒指等，都属此类。如此，恰当地解释。
§214
214. Idāni udāharati ‘‘aṅguli’’ccādi. Aṅgulīdalasaṃsobhiṃ aṅgulisaṅkhatehi pattehi saṃsobhiṃ nakhadīdhitikesaraṃ nakharaṃsisaṅkhatakesaraṃ munindapadambujaṃ sirasā ke na piḷandhanti. Visesyabhūtaṃ caraṇaṃ visesanabhūtā aṅgulī nakhadīdhiti ceti imesaṃ upamābhūtehi ambujadalakesarehi abhedakappanāya ekattaṃ gahetvā samāseneva niddiṭṭhattā idaṃ asesavatthuvisayasamāsarūpakaṃ nāma. Aṅguliyo eva dalānīti ca, tehi saṃsobhīti ca, nakhesu dīdhitiyoti ca, tā eva kesarāni asseti ca vākyaṃ.
此段举例说“手指”等。光泽鲜明的指甲，以指节数量、叶片形状及颜色组成，正如圣者足上的莲花花瓣在头顶，谁能不敬持？特别强调脚部的特质，因手指、指甲光泽等构成比喻，用橙黄色的花瓣统一为整体，以配合不分离的本质，故称为整体意涵。这就是说指节即叶瓣，用以光亮装饰指甲，这也就是“这些光辉即是花瓣”，正如语句所描述。
Asesavatthuvisayaasamāsa以全部事物为对象的非复合式
§215
215.
Ratanāni guṇā bhūrī, karuṇā sītalaṃ jalaṃ;
宝石具多种殊胜功德，慈悲如凉爽的水；
Gambhīrattamagādhattaṃ, paccakkho’yaṃ jino’mbudhi.
深沉广大无边无际，这位圣者如同大海般广大。
§215
215.‘‘Ratanāni’’iccādi. Ayaṃ jino sammāsambuddho, paccakkho na parokkho amhākaṃ ambudhi sāgaro. Kathaṃ? Ye tassa bhūrī bahavo guṇā mettādayo, te ratanāni atulyadullabhadassanādisādhammena. Yā tassa karuṇā, sā sītalaṃ jalaṃ sakalajanasantāpāpahattasādhammena. Yaṃ tassa gambhīrattamanuttānatā lābhādīsu, taṃ agādhattamakalalambhaso ambudhiṭṭhatāsādhammenāti idamasesavatthuvisayaṃ asamāsarūpakaṃ.
“宝物”等词义。此尊者正觉者为我等面前的大海，无他缘故。何以故？众多广博的功德如慈悲等，皆为难得无双的宝物般珍贵可见。其慈悲如凉水，能以消除众生的苦难。其深远巍峨不可凌越之特质，如大海无边无涯。此即非合成义的世间事相。
§215
215.‘‘Ratanāni’’ccādi. Ayaṃ jino amhākaṃ paccakkho ambudhi sāgaro, tathā hi tassa bhūrī guṇā sīlasamādhiādayo ratanāni cittīkatādisādhammato ratanāneva, karuṇā anaññasādhāraṇakaruṇā sītalaṃ jalaṃ santāpavinodanasādhammena sītalajalameva hoti, gambhīrattaṃ lābhālābhādīsu ekākāratā agādhattaṃ gambhīratā eva hoti. Idaṃ asesavatthuvisayaasamāsarūpakaṃ. ‘‘Bhūrī’’ti abyayaṃ.
“宝物”等词义。此尊者为我等面前的大海；因其诸多功德如戒定等皆为宝物，如心等为本质之宝物；慈悲具非常之殊特而如凉水，能破除痛苦如凉水一般；深远广大于利益损失之事单一不二，深远广大。如是属非合成义世间事物。“广大”为不变词。
Asesavatthuvisayamissaka以全部事物为对象的混合式
§216
216.
第二百一十六节。
Candikā mandahāsā te, muninda vadaninduno;
月光如柔和的微笑，尊者如月面。
Pabodhayatya’yaṃ sādhu-manokumudakānanaṃ.
这片如莲花园般的林地，令人欢喜醒觉。
§216
216.‘‘Candikā’’iccādi. ‘‘Muninda’’iccāmantanaṃ, te vadanameva indu vadaninduno iti samāsarūpakaṃ, ayaṃ mandahāsā candikā candakantiyo, asamāsarūpakaṃ. Sādhūnaṃ manāniyeva kumudāni keravāni, samāsarūpakaṃ. Tesaṃ kānanaṃ vanaṃ, pabodhayati vikāsayatīti idaṃ samāsāsamāsarūpakaṃ.
“月光”等词义。“尊者”为尊敬的称呼，如月面。此为月光之柔和微笑，不是合成义。善人们的心如盛开莲花，犹如花园，是合成义。那林地如森林，令人觉醒绽放，是合成义。
§216
216.‘‘Candi’’ccādi. He munindate tuyhaṃ vadaninduno mukhacandassa mandahāsā mandamihitabhūtā candikā candakantiyo, ‘‘aya’’nti jātyekavacanena mandahāsacandikā niddiṭṭhā. Atha vā ayaṃ vadanindu. Sādhumanokumudakānanaṃ sappurisānaṃ cittasaṅkhātakeravakānanaṃ pabodhayati vikāsayati. ‘‘Candikā mandahāsā’’ti asamāsarūpakaṃ. ‘‘Vadaninduno’’ti ca ‘‘manokumudakānana’’nti ca samāsarūpakaṃ. Tasmā idaṃ asesavatthuvisayasamāsāsamāsarūpakaṃ. Mandā ca te hāsā cāti ca, vadanameva indūti ca, sādhūnaṃ manānīti ca, tāniyeva kumudānīti ca, tesaṃ kānanamiti ca viggaho.
216.“蚕蒂”等句。彼隐士等称汝为“面容清秀、微笑柔和、温和恬静之人”，以“蚕蒂”、“蚕蒂妻子”为名，这句话意指“面带微笑温和柔顺者”，是单数形式的昵称。又或者可解作“你为隐士”。这里所谓“善心莲林”即贤士们内心所集聚如莲之清净佛法境地，谓其心地庄严、福德增长之处。“面带笑容”乃复合格助词结构，“隐士”及“善心莲林”亦为复合格助词构成。故此语为复合格助词组成，表示地点、性质等意。此中“温和的笑容”即其柔和之笑，“面”仅本作“隐士”；“善人之心”即心念清净，“莲花”即善人心境，使之为莲林，此即其所在之林解释。
§217
217.
Asesavatthuvisaye, pabhedo rūpake ayaṃ;
在“asesavatthu”范畴内，此处对具象表现的差异予以说明。
Ekadesavivattimhi, bhedo dāni pavuccati.
在唯一之地的变通上，如今说明了差别。
§217
217. Nigamayati ‘‘asesi’’ccādinā. Dutiyassa pabhedaṃ vattuṃ paṭijānāti ‘‘eki’’ccādinā.
217. 以『已安住』等语作出结论。以『有些』等语，宣示欲说明第二类的区别。
§217
217.‘‘Asese’’ccādi. Asesavatthuvisaye rūpake ayaṃ ‘‘aṅgulīdalasaṃsobhiṃ’’iccādikaṃ udāharaṇattayaṃ pabhedo hoti. Idāni ekadesavivattimhi rūpake bhedo viseso pavuccati.
217。“Asese”等句。在具象表现“asesavatthu”范畴内，此处以“以手指尖光辉”等例子说明具有差别。今于“唯一之地变化”范畴内，对具象表现的差别及其特殊性质做了说明。
Ekadesavivattisamāsa部分变换的复合式
§218
218.
二百一十八。
Vilāsahāsakusumaṃ, rucirādharapallavaṃ;
华美而光彩夺目的花朵，娇艳如同嫩叶般的嫩芽；
Sukhaṃ ke vā na vindanti, passantā munino mukhaṃ.
谁能不因目见这位尊者的面容而生欢喜？
§218
218.‘‘Vilāsa’’iccādi. Vilāsena yutto hāsoyeva kusumaṃ yassa. Ruciro manuñño adharoyeva pallavo yassa. Tādisaṃ munino mukhaṃ passantā ke nāma janā sukhaṃ na vindanti sabbepīti. Idaṃ aṅgāni hāsādīni rūpayitvā mukhamaṅgi na rūpitanti ekadesavivattisamāsarūpakaṃ. Evaṃ uparipi yathāyogaṃ.
二百一十八句释义。「华美」等词义。这里的「华美」指的是和娇笑相联的花朵；「光彩夺目」指人的面颊如同时嫩叶般美丽。这就是形容尊者的面容，人们见到这样面容，谁又能不感到欢喜呢，确实无有不欢喜者。此处将面部各部分比作笑容等，并未将嘴或脸部单独成型，乃是以一种表象的整体形态展现，如同一处二十八叶渐次展开的相状，如此方为恰当。
§218
218.‘‘Vilāsi’’ccādi. Vilāsahāsakusumaṃ līlāyuttahāsasaṅkhatapupphaṃ rucirādharapallavaṃ manuññaadharasaṅkhātakisalayaṃ munino mukhaṃ passantā ke vā ke nāma janā sukhaṃ na vindanti pītisukhaṃ nānubhonti, anubhavanteva. Visesanabhūtānaṃ hāsaadharānaṃ upamābhūtakusumapallavehi abhedaṃ dassetvā visesyabhūtassa mukhassa aññataraupamāvatthunā abhedena avuttattā abhedāropanaṃ ekadeseyeva vivattīti idaṃ ekadesavivattisamāsarūpakaṃ. Vilāsena yutto hāsoti ca, soyeva kusumaṃ asseti ca, ruciro ca so adharo ceti ca, soyeva pallavo asseti ca vākyaṃ.
二百一十八句续释。「华美」等词义。所谓「华美」即是指华丽笑容的花朵，「娇艳」是指因笑容形成的花蕾，「光彩夺目」是指嫩叶，人们的面颊即如嫩叶色。见此尊者面容之人，谁又能不享受由此生起的欢喜安乐？此乃真实体验。特别的笑容所成的花蕾和嫩叶的比喻是无法分割的整体之象，尊者面容对比之下虽有一些差别，却并未造成分裂，而是以不分割的形式逐渐呈现为二十八叶渐次展开的形状。「华美」乃指华丽，「笑」为笑容，而「花」是花朵，「娇艳」指嫩叶，「光彩夺目」指嫩芽，此句摘录并解析其含义。
Ekadesavivattiasamāsa部分变换的非复合式
§219
219.
二百一十九。
Pādadvandaṃ munindassa, dadātu vijayaṃ tava;
愿尊贵的圣者，赐予你的脚步旗帜以胜利；
Nakharaṃsī paraṃ kantā, yassa pāpajayaddhajā.
如同那由恶贯满盈者胜利之爪牙所缀的锋利佩饰一般。
§219
219.‘‘Pāda’’iccādi. Munindassa vijayino pādadvandaṃ tava vijayaṃ paṭipakkhaparābhavaṃ dadātu. Kīdisaṃ? Yassa paramaccantaṃ kantā manuññā nakharaṃsī pāpānaṃ lobhādīnaṃ jaye ussitā dhajā ketavoti. Idamekadesavivattiasamāsarūpakaṃ.
第二百一十九义。『脚步』始。愿尊贵的圣者所持胜利者的脚步旗帜，赐给你以战胜对敌的成功。何以故？那极为刚强锋利，似人类之爪牙，乃由恶业所生的旗帜与旌旗。此乃属于某一地方的比喻一类组合字。
§219
219.‘‘Pāde’’ccādi.Yassa sambuddhassa paraṃ atisayena kantā manuññā nakharaṃsī caraṇanakhakantiyo pāpajayaddhajā pāpavijaye ussāpitadhajāyeva honti, tassa munindassa pādadvandaṃ caraṇayugaḷaṃ tava tuyhaṃ vijayaṃ paṭipakkhaparābhavaṃ dadātūti. Nakharaṃsīnaṃ upamābhūtadhajehi abhedamāropetvā ‘‘pādadvanda’’miti anirūpitattā ekadesavivattiasamāsarūpakaṃ nāma. Pāpānaṃ jayoti ca, tasmiṃ dhajāti ca viggaho.
第二百一十九义。『于脚』始。彼觉悟者持最高极其锋利，似人类之爪牙的脚爪锋钩，这由恶业所生之胜利旗帜，激励并赋予其旗帜以胜利。故愿尊贵圣者的双脚，即脚步，赐你以克敌之胜利。这以爪牙状旗帜为比喻，结合成『脚步旗帜』，以表示不可分割之义，此为某一地方特殊组合。一方面表示恶者之胜利，另一方面则是以旗帜所象征的殊胜光辉。
Ekadesavivattimissaka部分变换的混合式
§220
220.
第二百二十义。
Sunimmalakapolassa, munindavadaninduno;
如清净无瑕之物，尊贵圣者所言语，如山般庄严；
Sādhuppabuddhahadayaṃ, jātaṃ keravakānanaṃ.
善哉，觉者之心生于象树林中。
§220
220.‘‘Sunimmala’’iccādi. Sunimmalo kapolo yassa, tassa munindavadaninduno sādhūnaṃ pabuddhaṃ dhammāvabodhavasena vikasitaṃ hadayaṃ cittaṃ keravakānanaṃ jātanti ekadesavivattisamāsāsamāsarūpakaṃ.
【220】“净洁”诸词等说：“凡具有洁白无瑕皮肤者，其心如尊贵圣者言语所开启者，以觉悟正法之理而展开，犹如象树林中生出的心，乃指一种包容多种异相的复合形态。”
§220
220.‘‘Sunimmali’’ccādi. Sunimmalakapolassa munindavadaninduno sādhuppabuddhahadayaṃ sajjanānaṃ catusaccāvabodhena pasannamānasaṃ keravakānanaṃ kumudavanaṃ jātanti. Vadanahadayānaṃ upamābhūtehi indukeravehi abhedāropanaṃ katvā kapolassa maṇḍalādīhi upamāvisesehi anirūpitattā ekadesavivattisamāsāsamāsarūpakaṃ. Ettha samāso nāma vadanindūnameva. Asamāso nāma hadayakeravānamevāti. Tathā hi rūpakavisaye samāsāsamāsattaṃ upamānopameyyapadānaṃ dvinnamevāti. Suṭṭhu nimmaloti ca, so kapolo assāti ca, munindavadanameva indūti ca, pabuddhañca taṃ hadayañcāti ca, sādhūnaṃ pabuddhahadayamiti ca, keravānaṃ kānanamiti ca vākyaṃ.
【220】“净洁”等词义说：“具有洁净白皮肤的圣者言语所开启的善友觉悟心，以贤善人等悟四圣谛而明净愉悦之心，如象树林中清莲花园所生。诸言语与心之比喻乃以月与象比喻融合，不可分割，亦用皮肤之圆形及其他比喻以表特异状态，此即指一种包容多物异相互映的复合形态。其处语法中，复合名词指言语与月，非复合则指心与象树林。由此见所谓复合名称，乃以同属物作比方及被比方，两者相对而定名谓之复合。综上：‘净洁’谓洁白皮肤，‘圣者言语’即月，‘觉’与‘心’谓觉悟心，‘善友’谓齐善之人，‘象树林’谓森林。”
§221
221.
Rūpakāni bahūnyeva, yuttāyuttādibhedato;
种种色相众多，不同合成类型各异；
Visuṃ na tāni vuttāni, etthe’va’ntogadhāni’ti.
这些色相未曾被明说，此即所谓‘内在意味’也。
§221
221.
Ettakoyeva kiṃ rūpakabhedoti āha
“究竟何谓色相差别？”于是说道，
‘‘Rūpakāni’’ccādi; Subodhaṃ; Tattha –
“从『色』等说起；释义如下：其意是——
‘‘Sitapupphujjalaṃ lola-nettabhiṅgaṃ tavānanaṃ;
『洁净的白花花瓣，柔软的眼波，秀美的面颊；
Kassa nāma mano dhīra, nākaḍḍhati manohara’’nti.
谁称为内心聪慧沉稳者，怎能不被这美丽所吸引呢？』
Yuttarūpakaṃ yuttattā pupphabhiṅgānaṃ, tadanusārena ayuttarūpakādipi viññeyyanti.
由此联结的色相是由花瓣之相而成，依此类推，从未联结的色相部分也应当理解。
§221
221. Rūpakāni punapi santīti dassetumāha ‘‘rūpakāni’’ccādi. Rūpakāni yuttāyuttādibhedato yuttarūpakaayuttarūpakādibhedena bahūni eva honti, tāni rūpakāni ettheva rūpake antogadhāni. Iti tasmā kāraṇā tāni visuṃ na vuttāni. Anto majjhe gadhāni pavattānīti viggaho.
221. 关于“色法”或“色”的含义，为了显现其义，先说“色法”众多。色法因缘合和、因缘不合的差别，乃至因缘合色、因缘不合色之差别，种类繁多。在此，“色法”是指在“色”（物质现象）之中的内部聚合物。因此，诸色未尽详述。末尾、中间与聚合物正在运行者，亦称为内聚合，详见释义。
‘‘Sitapupphujjalaṃ lola-nettabhiṅgaṃ tavānanaṃ;
“白莲花上的露珠，眼睛明亮而波动，俊美的面容；
Kassa nāma mano dhīra, nākaḍḍhati manohara’’nti.
谁的心田稳重安宁，不为这美景所动？”
Ettha pupphabhiṅgānaṃ aññamaññayuttattā yuttarūpakaṃ nāma.
此处，诸花体之间有差别，称为“因缘合色”。
He dhīra sitapupphujjalaṃ mandahasitasaṅkhātehi kusumehi vijotantaṃ lolanettabhiṅgaṃ manoharaṃ tavānanaṃ kassa nāma mano nākaḍḍhatīti. Imassa paṭipakkhato ayuttarūpakaṃ veditabbaṃ.
贤者哪，白莲花上的露珠，披以微笑点缀的花朵，明亮闪烁的眼波，俊美的面容；谁的心能不被吸引呢？相对这，必须理解“因缘不和合色”。
§222
222.
Candimā’kāsapaduma-miccetaṃ khaṇḍarūpakaṃ;
月亮是天空中的莲花般的幻影残缺形象；
Duṭṭha’mambhoruhavanaṃ, nettāni’ccādi sundaraṃ.
其水面污秽，眼目虽美却是无常之相。
§222
222. Rūpakassa virodhāvirodho upamāyamivo’hituṃ sakkāti upalakkheti ‘‘candimā’’iccādinā. Ettha ākāsassa taḷāke rūpite candassa padumattaṃ rūpakaṃ yuttanti etaṃ khaṇḍarūpakaṃ duṭṭhaṃ, ‘‘ambhoruhavanaṃ nettāni’’ccādi tu vacanabhedepi sundaraṃ.
二二二、色相对立又复统一，可喻如比喻或譬喻，故称之为『月亮』，以无常起始。这里所谓天空顶端所现的如莲花般的月亮幻影，即称为残缺形象；其为污秽之色，则『水面』『眼目』诸语，在字句细微差异中亦显美丽。
§222
222. Rūpake dosādosaṃ upamāyaṃ viya parikappetvā gahetabbanti upadisanto āha ‘‘candimi’’ccādi. ‘‘Candimā cando ākāsapaduma’’nti etaṃ khaṇḍarūpakaṃ ākāsassa taḷākattena anirūpitattā khaṇḍarūpakaṃ nāma. Duṭṭhaṃ khaṇḍitopamā viya dosaduṭṭhaṃ nāma. ‘‘Ambhoruhavanaṃ nīluppalavanaṃ nettānī’’tiādikaṃ upamānopameyyānaṃ vacananānattepi sundarameva.
二二二、对色相之过失与其对立面，须拟作比喻方能取用，故注释者称『如月亮』等。所谓『月亮、光、天空、莲花』皆是形容此残缺形象在天空顶上无固定色相，故称为残缺形象。污秽而又残破如幻，以过失而恶劣。『水面、群青莲花、眼目』等比喻与被比，虽语词不同，却皆表现美丽。
§223
223.
Pariyanto vikappānaṃ, rūpakasso’pamāya ca;
变化无常、翻覆败坏，亦是色相的无常不定。
Natthi yaṃ tena viññeyyaṃ, avutta’manumānato.
没有什么是凭借该事可被认知的，即不存在此类可以推知的对象。
§223
223. Kimettakā evopamārūpakabhedā? Neti paridīpento avuttaṃ atidisati ‘‘pariyanto’’iccādinā. Rūpakassa upamāya ca vikappānaṃ pabhedānaṃ pariyanto avasānaṃ natthi yaṃ yasmā kāraṇā, tena kāraṇena avuttaṃ ihānupātaṃ vikappajātaṃ sabbavikappabyāpakasāmaññalakkhaṇānugatarūpakavikappānusārena viññeyyaṃ. Kasmā? Anumānato yathāvuttavikappasaṅkhātaliṅgato avuttasesarūpakāvagamasaṅkhātena anumānañāṇenāti attho.
223. 什么是此处所说的比喻与本体两种分别呢？不是的，释者以「周旋」等词明说了这里的所说。因为比喻的类别及其变化的分别，都没有所谓终极的、根本的缘故；正是基于这一缘故，才说此处的由此缘起的变化，俱属于普遍变化的共同特征，因此应当认知。怎么认知呢？是根据推理，按照已解释的变化所示的标记，依此标记认识未被解释的各类比喻，从而得到认知之义。
§223
223. Idāni imesameva upamārūpakānaṃ avuttānantabhedo vuttānusāreneva ñātabboti dassetumāha ‘‘pariyanto’’iccādi. Rūpakassa ca rūpakālaṅkārassa ca upamāya ca upamālaṅkārassa ca vikappānaṃ vividhākārena kappitapakkhānaṃ pariyanto koṭi yaṃ yasmā natthi, tena kāraṇena avuttaṃ imasmiṃ subodhālaṅkāre avuttapakkhaṃ samūhaṃ anumānato anumānañāṇena viññeyyanti. Upamārūpakānaṃ sakalamavuttapakkhaṃ byāpetvā ṭhitaṃ sāmaññalakkhaṇaṃ anatikkamitvā vuttehi tehi tehi pakkhasaṅkhātehi liṅgehi siddhānumānañāṇena sāmaññalakkhaṇe antogadhānamanuttarūpakasaṅkhātānumeyyānaṃ avabodho sakkāti adhippāyo. Rūpakassa pana upamantogadhattā upamāya niddiṭṭhadosādosaṃ dvinnamapi uttānuttapakkhassa sādhāraṇaṃ hoti.
223. 现在说，为了显示，应当认识这样同样的比喻类中未被揭示的无限差别，正如『周旋』等词所说一般。无论是比喻本身，还是依附于比喻的装饰，或者依附于比喻的比喻装饰，这些变化都由各种异种的变作及其反面组成，毫无终极之物。基于此缘故，便说在此明了的装饰上，依推理所获的认知见，智慧对未被揭示一方的整体推理认知。此处强调的是遍及所有比喻的未被揭示之方，观照其立于共同特征之外，并以已说的各方相为标记，通过坚固的推理知，实现对共同特征内、整体由推理所得的比喻对象之最高层次认知此为主张。又，比喻及其依附装饰之间，以及对比喻的比喻装饰，与其对应的两个对立方面，皆有其通常通用之性质。
§224
224.
Punappunamuccāraṇaṃ, ya’matthassa padassa ca;
反复宣说其义、词义，
Ubhayesañca viññeyyā, sā’ya’māvutti nāmato.
二者皆应被认识，此谓“未被揭示”之名称。
§224
224. Āvuttimadhikiccāha ‘‘puna’’iccādinā. Atthassa abhidheyyassa padassa saddassa ca ubhayesaṃ atthapadānañca punappunaṃ bhiyyo bhiyyo yaṃ uccāraṇaṃ, sāyaṃ tividhā nāmato āvutti viññeyyā, uccāraṇavasena ā punappunaṃ vattanamāvuttīti.
224. 所谓“反复”等称谓，意指同一义项和词项及其词义二者，因重复的发音而更加频繁。此重复语，一般分三种名称，应当明了。发音上，即为反复出现的朗诵。
§224
224. Idāni āvuttiṃ dasseti ‘‘punappune’’ccādinā. Atthassa saddābhihitaatthassa ca padassa ca ubhayesaṃ atthapadānañca yaṃ punappunuccāraṇaṃ, sā ayaṃ tividhā nāmato āvutti iti viññeyyā. Punappuneti etadabyayaṃ kriyābāhulye vattate. Uccāraṇavasena ā punappunaṃ vattanamāvutti.
224. 此处所示“反复”一词出自“反复”等称谓。其意涵包括义项、词义以及词项二者的重复发音，此即所谓三种名状的反复。当说“反复”时，指的是这种作用或行为的繁复。就发音而言，即为反复朗诵的行为。
Atthāvutti意义重复
§225
225.
Mano harati sabbesaṃ, ādadāti disā dasa;
心摄于一切，赐予十方；
Gaṇhāti nimmalattañca, yasorāsi jinassa’yaṃ.
依持清净，此乃尊者胜利者；
§225
225. Udāharati ‘‘mano’’iccādi. Jinassa ayaṃ yasorāsi sabbesaṃ janānaṃ mano cittaṃ harati, dasa disā ādadāti sabbadā taṃvisayattā, nimmalattaṃ nimmalabhāvaṃ gaṇhāti, ettha gahaṇalakkhaṇassa atthassa anekehi pariyāyavacanehi āvattitattā ayaṃ atthāvutti.
225. 此句中“心”字为导入之词。尊者此胜利者摄取诸众生之心意，此摄心作用涵盖十方诸处，常常赐受。且摄取清净清洁之质，此即“摄取”义项，通过多种同义词形式的反复表述，以彰显义意之重。
§225
225. Udāharati ‘‘mano harati’’ccādinā. Jinassa ayaṃ yasorāsi sabbesaṃ sattānaṃ mano cittaṃ harati gaṇhāti, dasa disā ādadāti avisayaṭṭhānābhāvato gaṇhāti, nimmalattañca bhūtaparisuddhaguṇena nipphannattā gaṇhāti. Ettha ‘‘gaṇhātī’’ti ekassevatthassa ‘‘harati, ādadāti, gaṇhātī’’ti aññehi pariyāyavacanehi āvattitattā ayamatthāvutti nāma. Niggato malehīti ca, tassa bhāvoti ca, yasaso rāsiiti ca viggaho.
225. 以“思维夺取”等词为例。此处“光明”指的是诸众生的心识意识所夺取和拿取，因为无有诸境所依，故能夺取十方，且此夺取为清净不染、无为的。此中“夺取”一词，包括“夺取、拿取、持有”三义，用多种同义词表达，故称为“释义词”。“清净”指的是其性，“光明”意即“光华”之意。
Padāvutti词注
§226
226.
Vibhāsenti disā sabbā, munino dehakantiyo;
诸方显耀，悉由圣者身光之故；
Vibhā senti ca sabbāpi, candādīnaṃ hatā viya.
诸方照明，如日月光辉被灭般消逝。
§226
226.‘‘Vibhāsenti’’ccādi. Munino dehakantiyo sabbā disā vibhāsenti visesena dīpenti, yato evaṃ tasmā kāraṇā candādīnaṃ sabbāpi vibhā sobhā hatā pahatā viya senti pavattantīti padāvutti.
226.“诸方显耀”等语。谓圣者身光特别闪耀普照十方。由此可知，因缘故，诸天体如日月之光辉皆被灭除失却，如此普照显现，此为此处“显耀”一词的含义。
§226
226.‘‘Vibhāsenti’’ccādi. Munino dehakantiyo sabbā disā vibhāsenti yasmā visesena pakāsenti, tasmā candādīnaṃ sabbāpi vibhā kantiyo hatā pahatā viya senti pavattanti ca, ‘‘vibhāsentī’’ti padasseva āvattanato ayaṃ padāvutti nāma. Dehe kantiyoti vākyaṃ.
226.“诸方显耀”等语。谓圣者身光特别明亮照耀，因此诸天体如日月之光华皆被灭失消散，“显耀”一词由此涵义反复出现，是此词义之说明。文中“身光”即指此语句的含意。
Ubhayāvutti双注
§227
227.
二百二十七。
Jitvā viharati klesa-ripuṃ loke jino ayaṃ;
胜已，游行于世间苦恼敌人，此即胜者也；
Viharatyā’rivaggo’yaṃ, rāsībhūtova dujjane.
此胜者远离一切敌对，如伤人苦难之荆棘丛，安住于世。
§227
227.‘‘Jitvā’’iccādi. Ayaṃ jino klesaripuṃ jitvā loke viharati pavattati, ayaṃ tena jito arivaggo sattusamūho dujjane rāsībhūto viya tato aladdhappatiṭṭhattā. ‘‘Viharatī’’ti atthassa padānañca āvuttito ubhayāvutti.
二百二十七。『胜已』者，如是说。此胜者胜了苦恼之敌，游行于世间，运行不息。如彼被胜者，敌众聚合，犹如恶人之荆棘之堆，故不能执着安立。『游行』之意及其用法，俱为双重用法。
§227
227.‘‘Jitvā’’iccādi. Ayaṃ jino klesaripuṃ jitvā loke viharati, ayaṃ arivaggo klesaripusamūho dujjane rāsībhūtova viharatīti. Vāsasaṅkhatassa atthassa ca ‘‘viharatī’’ti padassa ca puna uccāraṇato ayaṃ ubhayāvutti nāma hoti. Kleso eva ripūti ca, arīnaṃ vaggoti ca, arāsi rāsi abhavīti ca, kucchito janoti ca vākyaṃ.
二百二十七。『胜已』者，如是说。此胜者胜苦恼之敌，游行世间，此谓一切苦恼之敌众如荆棘丛恶人中安住。依惯用语分析，『游行』一词于发音上也是双重用法。苦恼即敌，敌即仇敌之族群，荆棘意谓荆棘之堆，痛苦之集，谓言语清楚。
§228
228.
二百二十八。
Ekattha vattamānampi, sabbavākyopakārakaṃ;
即使在同一处所运行的，也能辅助所有句子的理解。
Dīpakaṃ nāma tañcādi-majjhantavisayaṃ tidhā.
名为灯火，且分为起、中心、终三个领域。
§228
228. Dīpakaṃ paridīpayamāha ‘‘ekatthe’’ccādi. Ekattha vākyassādo majjhe ante vā vattamānampi kriyājātyādikaṃ sabbassa abhimatassa kassaci vākyassa kriyākārakasambandhābhidhāyino padasantānassa upakārakaṃ vākyatthānvayavasena dīpakaṃ nāma, dīpo viya ekadese vattitopi sakalapadatthavasena sabbavākyaṃ dīpayati pakāsetīti. Tañca dīpakaṃ ādi ca majjhañca antañca visayo gocaro yassa tādisaṃ tidhā ādidīpakaṃ majjhadīpakaṃ antadīpakanti tividhaṃ hotīti attho, tampi kriyādīnaṃ vasena paccekaṃ tividhaṃ hoti.
228. 『灯火』的释义是自『同一处』等即出。所谓同一处，是指句子在开始、中间与结束处运行，即使行为性质不同，也都能够辅助相应句子中某些受行为所制约的词句链条、从而服务于句义连贯的说法。因此称之为灯火，犹如光明在一处燃烧，却能照亮整体句意。关于此灯火又分为起、中心、结束三个领域范围，这种起灯火、中灯火、终灯火乃三种含义；其依从行为类型亦分三类，须知此义。
§228
228. Idāni dīpakālaṅkāraṃ dasseti ‘‘ekatthe’’ccādinā. Ekattha vākyassa ādimajjhāvasānesvekasmiṃ vattamānampi kriyājātiguṇattayaṃ sabbavākyopakārakaṃ vattumicchitakriyākārakasambandhappakāsakapadasantānasaṅkhātavākyassa vākyatthāvabodhavasena payojanaṃ dīpakaṃ nāma ekaṭṭhāne ṭhatvā visayībhūtasabbaṭṭhānagatadabbapakāsakapadīpasamānattā dīpakaṃ nāma hoti. Tañca dīpakaṃ ādimajjhantavisayaṃ vākyassa ādivisayaṃ majjhavisayaṃ antavisayañceti tidhā hoti. Etesu ekekamapi kriyājātiguṇabhedena punapi tividhaṃ hotīti viññeyyaṃ. Dīpetīti dīpo, padīpo. Paṭibhāgatthe kappaccayena dīpo viyāti dīpakaṃ. Vākyassa ādi ca majjhañca antañceti ca, taṃ visayo asseti ca vākyaṃ.
228. 现今说明灯火的装饰作用，即所谓『同一处』等。所谓同一处，是指句子起、中、终三处之一，运行的行为类别或性质，乃所有句子辅助语义展开的作用；指称以明了出句义的动作词句链条结合成句意。在一处设立、成内容为主体，涵盖全体句中所现相应词句之灯火，因此称为灯火。此灯火分为起、中、终三个领域，即句子起始处领域、中间领域、终结领域。它们各依行为类别不同，再分三种，这一点须明白。谓灯火盖为光明之物。因缘关系使其称为灯火。句子起、中、终等，皆为其领域，且句意亦在此。
Ādidīpaka初明
§229
229.
Akāsi buddho veneyya-bandhūnamamitodayaṃ;
佛陀为消除与欲界亲近者的纷争而行善举；
Sabbapāpehi ca samaṃ-nekatitthiyamaddanaṃ.
一切罪恶，皆等同于多种异端的迷惑。
§229
229. Udāharati ‘‘akāsi’’ccādi. Buddho veneyyā vinetabbāyeva bandhavo tesaṃ amitamaparimitaṃ udayamabhivuddhiṃ akāsi. Na kevalaṃ tameva, sabbapāpehi samaṃ ekato anekānaṃ titthiyānaṃ maddanañca akāsīti. Iha ‘‘akāsī’’ti kriyāpadenādivattinā sabbameva vākyaṃ dīpayatīti kriyādidīpakametaṃ.
第229条。『作』字等释。世尊为其众多亲属所作的，是无量无边的成长与增长。不仅仅是为他们，而是以一切罪恶相同的方式，一时刻消除众多异端的迷惑。这里『作』字，以动词形态表明行为的全部内容，谓为行为之指示。
§229
229.‘‘Akāsi’’ccādi. Buddho veneyyabandhūnaṃ amitodayaṃ pamāṇarahitābhivuddhiṃ akāsi. Na kevalaṃ tameva, samaṃ ekakkhaṇe sabbapāpehi sahānekatitthiyamaddanañca akāsīti. Vākyādimhi kriyāya ṭhitattā idaṃ kriyādidīpakaṃ nāma. Amito ca so udayo ceti ca, anekā ca te titthiyā ceti ca, tesaṃ maddanamiti ca viggaho.
第229条。『作』字等释。世尊为其亲属所作的是无量的、无边际的成长增进。更不仅如此，且在同时刻消除一切罪恶和众多异端迷惑。言语与其他皆依行为成立，此即所谓行为指示。且『无量』、『成长』、『众多的异端』及『他们的迷惑』是注释。
Majjhedīpaka中明
§230
230.
Dassanaṃ munino sādhu-janānaṃ jāyate’mataṃ;
圣人所见得的觉悟，为贤善之人所出生的常住真理。
Tadaññesaṃ tu jantūnaṃ, visaṃ niccopatāpanaṃ.
彼时，有些众生由此沾染毒害，内心受苦受难。
§230
230.‘‘Dassana’’miccādi. Munino dassanaṃ sādhujanānaṃ amataṃ nibbānaṃ nāma jāyate amatassa sādhanato, tehi sādhujanehi aññesaṃ jantūnaṃ niccamupatāpetīti niccopatāpanaṃ visaṃ jāyate, tasmiṃ manopadosassa visasadisattā nirayādidukkhāvahabhāvatoti. Kriyāmajjhadīpakametaṃ.
230.『见』者，错误谛说。圣人的见乃是善人所共证得的无生无灭涅槃名，因缘无生故成就，从此诸善人令他有情常生涅槃，此常生涅槃被谓为不断生灭，由此生起心意之教导，使众生于地狱诸苦恒受苦报之现象生起。如是生死轮回活剧的原因和指示也在其内。此即为行为之灯明。
§230
230.‘‘Dassana’’miccādi. Munino dassanaṃ sādhujanānaṃ amataṃ amatasaṅkhātanibbānassa ekantakāraṇattā kāriyopacārena amataṃ bhūtaṃ jāyate, tadaññesaṃ tehi sādhujanehi aññesaṃ jantūnaṃ tu niccopatāpanaṃ satatamupatāpakaraṇato visaṃ jāyate visatulyapaṭighakāraṇattā kāriyopacārena visaṃ bhavatīti. Idaṃ kriyāya majjhe ṭhitattā kriyāmajjhadīpakaṃ. Sādhavo ca te janā ceti ca, tehi aññeti ca vākyaṃ.
230.『见』者，错误谛说。圣人的见，是由善人集结无生涅槃即完整无二因缘的实现，以缘起方便而生起的无生佛法成就；由此善人令他众生具有持续不起涅槃之痛苦苦恼的常生不灭痛苦，此痛苦因其缘起相续，缘起现象和触感而成立，所以仍旧是苦。此在行为之中立于中道的灯明。诚如示贤者众者与他者所共说也。
Antadīpaka末明
§231
231.
Accantakantalāvaṇya-candātapamanoharo;
末究竟的极致美妙，是皎洁的月光与日光的欢悦；
Jinānanindu indu ca, kassa nā’nandako bhave.
智慧之潮如甘露涌流，谁人不因此生欢喜？
§231
231.‘‘Accante’’ccādi. Accantaṃ kantaṃ manuññaṃ lāvaṇyaṃ piyabhāvo, tameva, tamiva vācandātapo candikā, tena manoharo jinānanindu indu cando ca kassa janassa ānandako na bhavatīti. Kriyāntadīpakaṃ.
231.『末究竟』者，极致的终点，指人世中极端的妙美、善愉悦；此正如皎洁的月光、日光之光辉明媚夺目。因此，智慧之甘露潮涌，如皎洁的月亮及太阳，谁人不因此生欢喜呢？此为行为的终结之灯明。
§231
231.‘‘Accanti’’ccādi. Accantakantalāvaṇyacandātapamanoharo atisayena manuññapiyabhāvasaṅkhātavilāsanāmakena candakiraṇena, no ce, atisayena manuññapiyatāsaṅkhātavilāsasadisena candakiraṇena manoharo jinānanindu sambuddhassa mukhacando ca indu ca pakaticando ca kassa ānandako na bhave. Idaṃ kriyāya ante ṭhitattā kriyāntadīpakaṃ nāma. Antaṃ atikkantanti ca, tañca taṃ kantañceti ca, lavaṇassa bhāvo lāvaṇyaṃ, madhurabhāvo, taṃsadisattā accantakantañca taṃ lāvaṇyañcāti ca, candassa ātapo kiraṇoti ca, accantakantalāvaṇyameva candātapoti ca, candapakkhe accantakantalāvaṇyamiva ca so candātapo cāti ca, tena manoharoti ca, jinānanameva indūti ca vākyaṃ. Iminā kriyādīpakattayeneva avuttajātidīpakaguṇadīpakānipi ñātabbāni.
231.“‘Accanti’等句。『Accanta』意为极致之美，犹如盐的光泽与月光的柔和光辉所共现，极为迷人，如此极致美丽的月光，被称为极为人所喜爱的光辉。若非以极致人类喜爱的光辉加以比喻，如来所具足的法的光辉、开悟者的口如月光、月亮及花月（新月）之光，谁能生起欢喜？此处谓之“kriyāya ante ṭhitattā”，即“行为终结者、行为终点之光”之义。『Antaṃ atikkantanti』者，超越终点，『tañca taṃ kantañceti』者，即为终点可爱之意。盐的性质即是光泽、甘甜之味，如此同义谓“极致可爱”、“极致光辉”，是月光的热烈光线也称“candātapo”。故“accantakantalāvaṇyameva candātapoti ca”，谓此极致可爱之光辉即月光之热力，因而具迷人之意，而“jinānanameva indūti ca vākyaṃ”，『Indu』（月）本喻知识光明也。依此行为的光辉性，应知亦有生灭之光辉性质，及品质之光辉，俱应领会。
Mālādīpaka鬘明
§232
232.
Hotā’vippaṭisārāya,
‘热者为避退之所’，
Sīlaṃ pāmojjahetu so;
戒为欢喜之因；
Taṃ pītihetu, sā cā’yaṃ,
其为喜乐之因，此亦是；
Passaddhādipasiddhiyā.
清净定力之所成也。
§232
232. Ādidīpakādīsupi tesu payogakkamena pakārantaramatthīti vadati ‘‘hoti’’ccādi. Sīlaṃ pañcasīlādikaṃ, avippaṭisārāya pacchānutāpābhāvāya hoti, so avippaṭisāro pāmojjassa uppannamattāya pītiyā hetu hoti, taṃ pāmojjaṃ pītiyā balavabhūtāya hetu hoti, sā cāyaṃ pīti passaddhādīnaṃ passaddhisukhādīnaṃ pasiddhiyā nipphattiyā hotīti yojanīyaṃ.
232.“以最初为灯（起）等，在这些中以功用为标准的差别，谓之‘有’等。戒为五戒及其余戒，因无悔改，故谓之有；此无悔乃因愉快心生起的欢喜而成其因；此欢喜因其为欢悦而强烈，故成其因；此欢悦乃因心身安静等安乐的成就与圆满故成，此理当合用。”
§232
232. Idāni navasu dīpakesu payogavisesena sādhetabbe aññappakāre dasseti ‘‘hoti’’ccādinā. Sīlaṃ surakkhitaṃ pañcaṅgadasaṅgādisīlaṃ avippaṭisārāya hoti, so avippaṭisāro pāmojjahetu hoti uppannamattāya taruṇapītiyā kāraṇaṃ bhavati, taṃ pāmojjaṃ pītihetu balavapītikāraṇaṃ hoti, sā ayañca pīti passaddhādipasiddhiyā kāyapassaddhicittapassaddhiādīnaṃ siddhiyā hetu hoti. Na vippaṭisāro avippaṭisāro, nasaddo pasajjapaṭisedhe vattate. Pamuditassa bhāvoti ca, tassa hetūti ca, passaddhi ādi yesaṃ sukhādīnanti ca, tesaṃ pasiddhīti ca viggaho.
232.“现今于九种灯中，以具体功用之差别应作此种差别，即称‘有’等。戒得善护，为五戒及十戒等戒，因无悔而成其有；此无悔因欢喜生起而为因，此欢喜为洒脱之因，且这欢喜由身心安静等成就而得。无悔非有悔，对治声闻调伏烦恼时如此为准。欢喜心之生起及其因，安静等安乐者谓之圆满，这是对‘成就’的说明。”
§233
233.
Iccā’didīpakattepi, pubbaṃ pubbamapekkhinī;
此‘有’等灯之语，亦有前后相待者；
Vākyamālā pavattāti, taṃ mālādīpakaṃ mataṃ.
语句环环相续，因此称此为‘灯串’（语串）；
§233
233. Kimidaṃ tava pakārantaramiccāha ‘‘iccādi’’ccādi. Iccevamimaṃ yaṃ taṃ mālādīpakaṃ mataṃ. Nanu kriyādidīpakametamiccāha ‘‘ādidīpakattepī’’ti. Yajjapyādidīpakametaṃ pubbaṃ pubbaṃ vākyaṃ ‘‘hotāvippaṭisārāya sīla’’ntiādikaṃ apekkhinī apekkhamānā vākyānaṃ yathāvuttānaṃ mālā paramparā pavattāti. Taṃ yathāvuttaṃ mālādīpakaṃ mataṃ, nādidīpakanti.
233.“此‘有’等词义为‘有’之差别，谓如此之‘灯串’所示。难道连‘动作等灯’也说此‘有’吗？此谓即是‘最初为灯’等也是‘有’等。无论哪一‘最初为灯’，乃因前后句所指的‘有戒无悔’等语，乃句句相承逐句连续，故此谓之结语串连‘灯串’。如此谓之‘结语串’，非谓‘最初为灯’。”
§233
233.‘‘Iccādi’’ccādi. Ādidīpakattepi kriyādidīpakabhāve satipi vākyamālā anekavākyena sambajjhamānā paramparā pubbaṃ pubbaṃ ‘‘hotāvippaṭisārāyā’’tiādikaṃ vākyaṃ apekkhinī pavattā. Iti idaṃ anantaragatappakāraṃ dīpakaṃ ‘‘mālādīpaka’’nti matanti. Ādimhi dīpakamiti ca, visayopacārena ādi ca taṃ dīpakañcāti ca, mālā eva dīpakamiti ca vākyaṃ.
“起此、此等观念”。在起初点灯的事理上，借助行为所指示的性质，或者借助语句串连之多句连绵，依序先后考察各句，如“成为与非成为”等句，进而生起。于是，这种无间断的方式所示明的，就被称为“串连之灯”。将其视为最初的灯，亦即因涉及内容明示而称为起初的灯，并且专以“串连”作为灯之称谓。
§234
234.
二百三十四。
Aneneva pakārena, sesānamapi dīpake;
借此种具有的方式，残余部分亦成为灯；
Vikappānaṃ vidhātabbā-nugatī suddhabuddhibhi.
变化须被调御——相承于清净慧者。
§234
234. Avutte dīpakavikappe atidisanto nigameti ‘‘aneni’’ccādinā. Aneneva anantarā vuttena pakārena vidhinā dīpake dīpakavisaye sesānamavuttānaṃ vikappānaṃ jātyādidīpakādibhedānaṃ anugati avabodho suddhabuddhibhi parisuddhamatīhi kavīhi vidhātabbā kātabbāti.
二百三十四。在前述灯之变化中，十分明净者谓“借此等”，即“起此”等语。正因如此，无间断地称述的方式，依规则而言，应当针对灯、灯的内容以及尚未讲尽的变化来讲述。对变化的生起、种种灯的不同品类与差别，须依照清净智慧与思想纯正的贤者作家的规范进行调御和创作。
§234
234. Idāni avuttadīpakānipi atidisati ‘‘anenevi’’ccādinā. Aneneva pakārena yathāvuttadīpakappakārena dīpake dīpakavisaye sesānaṃ api vikappānaṃ avuttajātidīpakaguṇadīpakasaṅkhātānaṃ pakkhānaṃ jātyādidīpakaguṇādidīpakādīnaṃ channaṃ mālādīpakānañca anugati avabodho suddhabuddhibhi kavīhi vidhātabbā vuttānusāreneva kātabbā. Visesato asaṅkarato kappīyantīti ca, suddhā buddhi yesanti ca vākyaṃ.
二百三十四。现在未曾言及的灯亦当详述，谓“仅借此”等。依前述描述的灯展开方式，应依讲述灯的方式，详明灯之内容中尚未言及的变化。对于因未被描述的生起、灯的品类、灯的总体特质及称谓，以及隐蔽的串连灯等，也须遵循清净智慧贤哲学者之规定逐一展开。特别应避免粗糙糅杂，应精细纯净理智从容进行阐述。
§235
235.
Visesavacanicchāyaṃ,
『区别词』之否定，
Nisedhavacanaṃ tu yaṃ;
乃是指禁止之言，
Akkhepo nāma so’yañca,
所谓斥止，
Tidhā kālappabhedato.
依时间及对象而分三种。
§235
235. Akkhepamupakkhipati ‘‘visesi’’ccādinā. Visesassa yassa kassaci vacanicchāyaṃ yaṃ nisedhassa paṭisedhassa vacanaṃ vutti, so akkhepo nāma akkhipanaṃ paṭisedhoti katvā. Soyamakkhepo ca kālappabhedato atītādito tidhā tippakāro.
二三五。『斥止』一词由『区别词』等否定词而起。所谓『区别词』，是指针对某言语的否定、禁止言辞之说，称为『斥止』，意为斥责、否定。此『斥止』依时间差异，分为过去、现在、未来三种类别。
§235
235. Idāni akkhepaṃ dasseti ‘‘visese’’ccādinā. Visesavacanicchāyaṃ tu yassa kassaci padatthavisesassa kathanicchāya eva yaṃ nisedhavacanaṃ paṭisedhavacanaṃ atthi, so paṭisedho akkhepo nāma akkhepālaṅkāro nāma. Ayañca akkhepo kālappabhedato atītādikālavisesena tidhā hoti. Visesassa kassaci vacananti ca, tasmiṃ icchāti ca, nisedhassa paṭisedhassa vacanamiti ca, akkhipanaṃ paṭikkhipananti ca, kālassa kriyāya vā pabhedoti ca vākyaṃ.
235. 现在阐明了所谓“否定”及其上下文。所谓否定词，是指在某个具体语境中，对于特定词义的表述，存在一种禁止或反对的言辞，此言辞即为反对词。“反对”即是指驳斥，而“反对的装饰”是反对所附加的修饰。此外，反对从时间上区分，属于过去或其他时间的特定反对，分作三类。所谓否定词指的是特定词语，表明意愿的词和禁止的词，也即反对词。反对即是驳斥，亦是阻止。时间的作用亦是造成作用或区别的原因，这是断语。
§236
236.
Ekākī’nekasenaṃ taṃ, māraṃsavijayījino;
以一敌多，胜服魔王；
Kathaṃ ta’matha vā tassa, pāramībalamīdisaṃ.
为了此等修习波罗蜜之力，这又如何可能呢。
Atītakkhepo. · 过去的指责。
§236
236.‘‘Ekāki’’ccādi. So jino ekākī eko samāno anekasenaṃ taṃ māraṃ vijayi parājesi, taṃ kathaṃ yujjate. Atha vā kiṃ na yujjate, yato tassa jinassa pāramī samatiṃsavidhā pāramitā eva balaṃ īdisaṃ yādisaṃ tassa vijayakāraṇanti. Ettha ekākittakāraṇasāmatthiyā māravijayāyogabuddhi ‘‘sasenaṃ māraṃ vijitavāti kathaṃ yujjatī’’ti evamākārā atītā akkhittāti atītakkhepoyaṃ.
236.“以一敌多”的说法，谓胜者虽单独一人，与众多魔兵对抗胜利而令其败退，为何说这不合适？又或者怎么说‘不合适’呢？这是因为那位胜者的波罗蜜已达成熟之力，波罗蜜乃胜利的根本原因。此处因为以单独为由，以达到击退魔王胜利之智见，“群魔已被征服，为何说不合适”这类说法，都是过往论述，故称为过去的反对。
§236
236. Idāni udāharati ‘‘ekāki’’ccādinā. Sa jino so sabbaññū ekākī asahāyo adutiyo anekasenaṃ taṃ māraṃ vijayī ajinīti, taṃ kathaṃ yujjati. Atha vā yujjateva, tassa jinassa pāramībalaṃ samatiṃsapāramībalaṃ samatiṃsapāramītāsaṅkhatasenā īdisamīdisāti. Buddhassa adutiyabhāvañca mārassa saparivārabhāvañca nissāya kassaci uppannā ‘‘ekākinā kathamanekaseno māro jito’’ti viparītabuddhi atītamāravijayavisayattā atītā hoti, ‘‘tassa pāramībalaṃ īdisa’’nti atthavisesassa kathanicchāya ‘‘atha vā’’ti niddiṭṭhapaṭisedhavacanena akkhittanti atītassa akkhepanato atītakkhepo nāma.
236. 现在举例说明“以一敌多”的说法。此胜者即是全知的圣者，孤独无助，不为他助，却胜服众多魔军，魔王遂被战败，如此如何可称不合适？或者说真的合适，是因为那位胜者的波罗蜜之力成熟稳固，具备超越一切的力量。由佛陀的无二特性与魔王及其部下依附及依赖关系，乃至有人出现“孤独战胜众多魔军”之认知颠倒，乃基于过去战胜魔王的事实显现。此处以“或者”之说说明特定词义的反对，以“过去”的“反对”为由，是指过去对该说法的否定，这便是过去的“反对”之区分与名称。
§237
237.
二百三十七。
Kiṃ citte’jāsamugghātaṃ,
对于心中何者〔应予〕彻底根除，
Appatto’smiti khijjase;
若未得，则灭失；
Paṇāmo nanu soyeva,
恭敬礼拜，果真就是这样，
Sakimpi sugate kato.
即使是萨咖那样的圣者也曾作过。
Vattamānakkhepo. · 现在的指责。
§237
237.‘‘Kiṃ citte’’ccādi. Citta ejāya taṇhāya samugghātaṃ sabbathā appavattiṃ appattosmīti kiṃ khijjase, tuccho tava khedo. Sugate sakimpi ekavārampi kato paṇāmo soyeva taṇhāya samugghātoyeva nanu ekantakāraṇattā tassāti vattamānakkhepoyaṃ vattamānassa khedassākkhitattā.
二百三十七。一切对心与渴爱之间生起的合击，常常都有了与没有的变化。你为何还为不能得而悲伤呢？对于圣者萨咖，哪怕一次敬礼也曾做过。这里所谓这敬礼并非只是表面，而是因心中对渴爱的合击已然断尽，故而感到痛惜与遗憾者的减少。此即经文中所称的此一忧愁的理据所在。
§237
237.‘‘Kiṃ citte’’ccādi. He citta ejāsamugghātaṃ ejāsaṅkhatāya taṇhāya samucchedapahānaṃ appattosmīti kiṃ khijjase, tuccho tava khedo. Tathā hi sugate buddhavisaye sakimpi kato paṇāmo soyeva nanu taṇhāsamucchedassa ekantakāraṇattā kāraṇakāriyānamabhedabuddhiyā so ejāsamugghātoyeva kiṃ na bhavati, bhavatyeva. ‘‘Paṇāmo’’tyādivisesakathanādhippāyena ‘‘kiṃ khijjase’’ti cittassa vattamānakhedassa paṭisedhitattā ayaṃ vattamānakkhepo nāma. Ejāya samugghātoti vākyaṃ.
237.“‘心何如？’等语。此心所引起的烦恼，是由烦恼所成，是断除烦恼的灭除法，称为无著。云何你为此忧伤？你的悲伤是徒然。实如圣人所说，在世尊所宣说的教法中，即便对他人略微一礼，也正因断除烦恼，而有断灭烦恼的单一因果，因此心无分别智，因烦恼之灭是断除烦恼，其心便是烦恼的断除，怎么会不发生呢，反而会发生。“礼敬”等辞，是为说明“云何你忧伤”，即此时的心所反对的谓语，称为心所反对的动作。此句中“由烦恼引起的断除”者，谓此语。
§238
238.
Saccaṃ na te gamissanti, sivaṃ sujanagocaraṃ;
真理必不离你而去，你必进入善人所往的吉祥境界；
Micchādiṭṭhiparikkanta-mānasā ye sudujjanā.
因邪见而心散乱的，都是恶人。
Anāgatakkhepo. · 未来的指责。
§238
238.‘‘Sacca’’miccādi. Sujanagocaraṃ sivaṃ santipadaṃ te saccaṃ niyataṃ na gamissanti. Ye micchādiṭṭhiyā sassatādikāya parikkantaṃ abhibhūtaṃ mānasaṃ cittaṃ yesaṃ tādisā suṭṭhu atisayena dujjanāti yojanīyaṃ. Ayamanāgatakkhepo bhāvino gamanassākkhittattā.
238.“真理”非虚。吉祥境界者，是善人安住的安稳境地；你必定能进入真理境界。那些因邪见、常恒论等而败坏、所统御的心——即心被侵染所败坏的状况，是为恶；这样的心不可轻视，必须远离。他们是未来断灭者的障碍，故不应与之同行。
‘‘Jīvitāsā balavatī, dhanāsā dubbalā mama;
“生命是强盛的，财富却薄弱，是我的财宝不足；
Gaccha vā tiṭṭha vā kanta, mamāvatthā niveditā’’ti .
『去也，立也，身心已告知』。
Ayamanādarakkhepoti evamādayo tu tabbhedāyevāti upekkhitā.
这就是无所顾忌的捉拿，要以此等方式对待情况的区别。
§238
238.‘‘Sacca’’miccādi. Sujanagocaraṃ sādhūnaṃ visayagataṃ sivaṃ santipadaṃ te saccamekantena na gamissanti. Ke? Ye micchādiṭṭhiparikkantamānasā sudujjanā, teyevāti. ‘‘Micchādiṭṭhī’’tiādivisesassa kathanādhippāyena ‘‘te na gamissantī’’ti titthiyānaṃ bhāvino nibbānagamanassa buddhiyā paṭisiddhattā ayaṃ anāgatakkhepo nāma. Micchā viparītā ca sā diṭṭhi cāti ca, tāya parikkantaṃ mānasaṃ yesanti ca vākyaṃ.
『真理』者，真实却等。善人所处的善处，通向真实。这是真实的目的，故善人不能前往。谁呢？那些被错误见覆盖的心灵，愚蠢的人。故此，『错误见』这一特殊的语句可以说是，『他们不会前往』，是因为修道者智慧的障碍，因此这称为未来的抛弃。错误的确实是颠覆的见解，凭此所支配的心灵，在这种情况下会有这样的语句出现。
‘‘Jīvitāsā balavatī, dhanāsā dubbalā mama;
『生存的愿望强烈，财富的愿望却弱。』
Gaccha vā tiṭṭha vā kanta, mamāvatthā niveditā’’ –
（再重申）『去也，立也，身心已告知』—
Tyādiko anādarakkhepopi dassitātītakkhepādīhi anaññattā visuṃ na vutto. Ayaṃ panettha attho – he kanta vallabha mama jīvitāsā balavatī hoti, dhanāsā dubbalā, tvaṃ gaccha vā tiṭṭha vā, mamāvatthā mama pakati niveditā viññāpitā. ‘‘Ettha mamāvatthā niveditā’’ti visesassa kathanādhippāyena ‘‘gaccha vā tiṭṭha vā’’ti iminā anādaravacanena attano vallabhassa vattamānassa anāgatassa vā gamanassa paṭisedhitattā vattamānakkhepo vā anāgatakkhepo vā hoti.
对于被弃仍无所顾忌，未明言此与他之间的区别。这段话的意思是：亲爱的，生存的愿望是强烈的，财富的愿望是弱的，你要么去，要么立，身心已告知确切的所需。『如此，我的心身已告知』这样的特定语句，借由『去也，立也』的说法，显示出对自己亲密对象的占有感，阻止了他去或待着，故而成为所发生的未来的抛弃。
§239
239.
第二百三十九条。
Ñeyyo sotthantaranyāso,
『应当舍弃者』是指对经文字义的释义。
Yo’ññavākyatthasādhano;
是作为他说义理的依据和工具者。
Sabbabyāpī visesaṭṭho,
无所不包、具体严密没入其中，
Hivisiṭṭha’ssa bhedato.
且以异质的性质表现区别。
§239
239. Atthantaranyāsaṃ nyāsayati ‘‘ñeyyi’’ccādinā. Aññavākyatthasādhano aññassa vattumicchitassa kassaci vākyatthassa sādhano samatthako kassacideva atthassa parassa nyāso yo, so atthantaranyāso ñeyyo atthantarassa kassaci vatthuno nyāso payogoti katvā. Tassa bhedamāha ‘‘sabbe’’ccādinā. Assa atthantaranyāsassa bhedato vikappato hivisiṭṭhā hisaddena visesitā sabbabyāpī ca visesaṭṭho cāti ime bhavanti. Nanu pativatthūpamāya imassa ca ko bhedoti? Saccaṃ, tathāpi ubhayattha atthantaranyāsamattena sadisattepi yattha mukhyato sāmyappatītisabbhāvo, sā pativatthūpamā. Yattha pana sādhanarūpassevatthantaranyāso, so atthantaranyāsoti pākaṭoyevubhinnaṃ bhedoti.
第二百三十九条。有关字义释义，以“应舍弃”及同类词为标记。所谓“作为他说义理的依据”，指有某些语句意义虽为他人所欲阐释，但能够辅佐理解该语义的解释；而此释义又投置于其他语义之上，称为“字义释义”。“字义释义”即对某些语句所做的字义放置，是对经文内含意义的他法依托。此处称为“应舍弃”的，亦即置于他说义理之内的释义。关于此释义的区别，则以“诸皆”为标明。所谓“区别”，指的是该字义释义之中，具有差异性的解释，在发音上和用词上表现出特殊性，且无所不包而具体显著，这即是“无所不包、具体严密没入其中”。这就是所谓的区别性质。由此有所疑问，若以正义解释为例，二者（正义与字义释义）有何区别？真实情况是，尽管两者本质均为字义释义，但若主旨在于普遍关系的成立，即为正义释义；而若作为工具之用的字义暂且明确、将要分明区别之物，则为字义释义，且显明为二者的分别。
§239
239. Idāni atthantaranyāsaṃ dasseti ‘‘ñeyya’’ccādinā. Yo aññavākyatthasādhano aññavākyatthassa sādhano hoti, aññavākyatthaṃ sādheti, so atthantaranyāso sādhiyavākyatthato aññatthassa ṭhapanaṃ kathanaṃ ‘‘atthantaranyāso’’ti ñeyyo, assa atthantaranyāsassa bhedato pabhedena sabbabyāpī visesaṭṭho ca, eteyeva hivisiṭṭhā cāti cattāro bhavanti. Attho ca so antaro añño ceti ca, tassa nyāsoti ca, sabbaṃ byāpeti sīlenāti ca, visese padese tiṭṭhatīti ca, hisaddena visiṭṭhāti ca vākyaṃ.
239. 此处解析“入义置入”(atthantaranyāsa)及“应解”(ñeyya)的含义。所谓“‘ñeyya’等，是作为他言意义之工具而成他言意的工具者，入义置入”者，即为有效置入他言意者。所谓入义置入，指的是为了表达不同意义而进行的设置言语，是“入义置入”之义。入义置入根据其差别分类，具有覆盖所有语义的特殊性，此中有四种类型。所谓“义”者指的是内涵相异，所谓“置入”者指的是涵盖全部，“涵盖全部”意指普遍适用，“特殊处所立”指在特定语境中确立，“区别明显”表示用明显标志区别之语句。
Hi-rahitasabbabyāpī不带 hi 字而普遍适用。
§240
240.
Tepi lokahitāsattā, sūriyo candimā api;
三者皆为利益世间众生者，太阳与月亮亦复如是；
Atthaṃ passa gamissanti, niyamo kena laṅghyate.
当观察其中之义理，规程何以不被突破。
§240
240. Udāharati ‘‘tepi’’ccādi. Lokassa hite abhivuddhiyaṃ āsattā abhirattā sūriyo candimā apīti te mahantāpi atthaṃ udayavipariyāsa’mabhāvaṃ gamissanti, na tatheva tiṭṭhanti, ‘‘passe’’ti tamavabodhayati. Tathā hi niyamo ‘‘bhāvo nāma na pāyini. Sabbe saṅkhārā vayadhammino’’ti ayaṃ niyati. Kena nāma vatthunā laṅghyate atikkamituṃ sakkāti. Ayaṃ hisaddarahito sabbabyāpī atthantaranyāso tādisassa niyamassa sabbagatattā.
240. 此处举例说明“tepi”等词。为利益世间众生之喜乐，太阳与月亮等伟大现象虽然必然经历升起与消逝，然非始终恒存。此“观察”谓明知此理。至于规律，谓“诸有为法皆无常”，此即规律。何以谓之规律？乃因未有诸物可越此规律而存在。此规律无声无臭，普遍存在，入义置入均属此类规律之普遍贯穿体现。
§240
240.‘‘Tepi’’ccādi. Lokahitāsattā lokābhivuddhiyaṃ laggā sūriyo api candimā api tepi mahānubhāvā atthaṃ vināsaṃ gamissanti, passa etesaṃ pākaṭaṃ vināsaṃ olokehi. Tathā hi niyamo ‘‘sabbe saṅkhārā aniccā’’ti sabbapadatthamanatikkamma pavattaniyamo kena laṅghyate paccayasamuppannena kena padatthena atikkamyateti. Ayaṃ hisaddarahito atthagamanasaṅkhāto niyamo sabbattha gatoti sabbabyāpī atthantaranyāso. Pativatthūpamāya ca atthantaranyāsassa ca atthantaranyāsattena tulyattepi tattha sādhammapakāsattasabhāvo, ettha vuttatthassa sādhanasabhāvoti evamimesaṃ nānattaṃ subyattaṃ. Apīti sambhāvanāyaṃ, dutiyo apisaddo samuccaye.
240. 于“tepi”等词中，利益世间之众生及世界的发展，太阳、月亮等伟大现象也必定经历消逝，诸有为法恒变而不常存。如是观察即明了他们的明显灭亡。由此可知规律即“诸法无常”，此乃普遍过程，无法被任意越过或改变。此无声无臭的普遍规律，以义理表达而成，遍行诸方，体现入义置入的普及性。以比喻事物、以入义置入，皆可视为正法之显现，故其多样性体现于此。此即所说多样的善巧方便，故此种义理维持其多样性。因而，此为第二种无声入义置入在本义集合中的具体显现。
Hi-sahitasabbabyāpī带有 hi 字而普遍适用。
§241
241.
二百四十一。
Satthā devamanussānaṃ, vasī sopi munissaro;
导师是天人和人类的主宰，洞察一切的圣者。
Gatova nibbutiṃ sabbe, saṅkhārā na hi sassatā.
诸行皆已灭尽，漏尽涅槃已成，诸行不常永恒。
§241
241.‘‘Satthā’’iccādi. Devamanussānaṃ devānañca manussānañca ukkaṭṭhaparicchedavasena satthā diṭṭhadhammikasamparāyikehi paramatthehi yathārahaṃ anusāsatīti, vasī pañcahi vasitāhi atisayavasīhi vasippatto sopi munissaro nibbutiṃ khandhaparinibbānasaṅkhātaṃ gato pattoyeva, hisaddo samatthane. Sabbe saṅkhārā paccayasamuppannā na sassatā na niccā uppādavayadhammattā aniccā. Ayampi hisaddasahitasabbabyāpī atthantaranyāso aniccatāya sabbagatattāti.
二百四十一，“导师”之义从何而起。天人及人类中，居于高位分野，为诠释教法、导引教理的导师；以最高微细义理而正当劝导众生；称其为“导师”；又有五种至尊的力量，称为“精通”“具足五种力量”，由此令圣者能够成就涅槃，断尽五蕴之流转，已然断灭，从此进入涅槃。诸行皆因缘而生成，不是永恒不变的，乃是生灭变化之相。此五蕴如同闪电爆鸣般瞬息万变，无一常住，体现无常全相，彻底贯穿一切法的真理。
§241
241.‘‘Satthā’’iccādi. Devamanussānaṃ ukkaṭṭhavasena satthā diṭṭhadhammikasamparāyikatthehi yathārahamanusāsako vasī vuṭṭhānaadhiṭṭhānādīsu pañcasu vasibhāvesu sātisayaṃ issariyavā so munissaro api nibbutiṃ khandhanibbānaṃ gato eva. Hi tatheva, sabbe saṅkhārā sassatā na hontīti. Ayaṃ hisaddasahito aniccatāya sabbagatattā sabbabyāpī atthantaranyāso. Vaso assa atthīti vākyaṃ.
二百四十一，“导师”之义，其开始环境为：天人与人类之上位，作为教法诠释者、适切引导者，具足五种威仪力量，建立坚固威严，圣者亦因此到达涅槃，断灭五蕴诸流。当知，诸行不是永恒。此乃如雷声迅速响起一般者，展现无常、无我之理，弥漫一切，架构于法界真相之中心。词中“vaso”（vāso）意为“有益”，故作此解释。
Hi-rahitavisesaṭṭha不带 hi 字而具特殊意义。
§242
242.
二百四十二。
Jino saṃsārakantārā, janaṃ pāpeti nibbutiṃ;
胜利者者，是超越轮回之险恶之人，使众生得以涅槃安隐。
Nanu yuttā gati sā’yaṃ, vesārajjasamaṅginaṃ.
这无疑是适宜的归宿，犹如与光明清净庄严相应。
§242
242.‘‘Jino’’iccādi. Jino saṃsāroyeva kantāro duggamattā, tato janaṃ sakalampi lokaṃ nibbutiṃ pāpeti. Nanu pasiddhiyamanumatiyaṃ vā. Sāyaṃ gati nibbutipāpanasaṅkhātā pavatti, vigato sārado bhayamassāti visārado, tassa bhāvo nibbhayatā vesārajjaṃ, tena samaṅgīnaṃ yuttānaṃ. Yuttāti anurūpāti. Ayaṃ hisaddavirahito visesaṭṭho atthantaranyāso, vesārajjasamaṅgīnameva tathābhāvato na sabbabyāpī.
第242节“胜利者”等句。胜利者，即为轮回确实是险恶之地，非常难行，胜利者由此使诸众生以及一切世间得到涅槃。若说成就许可，归宿是因离恶得灭之所，具备清净根本且无所怖畏、有智慧通达，是这种涅槃状态本质上表现为无恐怖、无缰绳束之境界，因此称为相应之境。所谓相应者，谓合适、相称。这里指出此处无扰无缠、极为特胜之服务，即清净无缰结合，因而非普遍通达。
§242
242.‘‘Jino’’iccādi. Jino janaṃ sattalokaṃ saṃsārakantārā nibbutiṃ pāpeti, sā ayaṃ gati pavatti vesārajjasamaṅgīnaṃ catuvesārajjaguṇasamannāgatānaṃ tathāgatānaṃ yuttā nanūti. Ayaṃ janānaṃ nibbānaṃ pāpanā vesārajjasamaṅgīnaṃyeva āveṇikattā visesaṭṭho hisaddarahito atthantaranyāso. Vigato sārado bhayaṃ asseti ca, kassa bhāvoti ca, tena samaṅginoti ca vākyaṃ. Nanūti pasiddhiyaṃ anumatiyaṃ vā vattate. Dvinnampi attho vuttanayena ñātabbo.
第242节“胜利者”等句。胜利者使众生由七界轮转险恶之地至涅槃，此乃涅槃状态具备清净无缰四德之如来所到之处，诚哉！此状态因离恶行与烦恼之禁制，尤其特胜且无扰、无厌离、无所依托之境所住。涅槃为解脱者、舍弃恐惧，因此何等本质由此而得相应，故称相应。所谓相应，乃承合适之意。所谓诚哉者，或为成就许可。此处双重义理皆宜明了。
Hi-sahitavisesaṭṭha与 hi 连用的特殊性
§243
243.
Surattaṃ te’dharapuṭaṃ, jina rañjeti mānasaṃ;
你之心胜利者，早于心之战场取胜；
Sayaṃ rāgaparītā hi, pare rañjenti saṅgate.
自己厌恶的事物，对他人则能令人厌恶。
§243
243.‘‘Suratta’’miccādi. Jina te tava surattaṃ bimbaphalasamānavaṇṇattā adharapuṭaṃ mānasaṃ passataṃ yesaṃ kesañci rañjeti pīṇetīti. Hi samatthane, tathā hīti attho. Sayaṃ yena kenaci rāgena rattavaṇṇena anurāgena vā parītā gatā saṅgate attanā saṃsaṭṭhe pare aññe rañjenti rattavaṇṇe anuratte vā karontīti sasileso sādhano. Ayañca hisaddasahito visesaṭṭho atthantaranyāso tathābhāvassa tathāvidhānameva sambhavato.
243.“Suratta”是错误的解释。世尊啊，这里所说的“suratta”是指像果实蒂部一样的红色，心中所见者，其发丝因之而受染损害。在这里“hi samatthane, tathā hīti attho”者，意为“在此相应情况下，含义即如此”。自己被某种爱欲所染着而变为红色，即对自己而言是厌弃的；而对他人，则因所共处而被别人使之厌染，红色因爱欲而被影响、伤害，这是一种恶劣的结果。这是以宽严并行、兼含分别的深义，且根据具体情况而有这样的用途。
§243
243.‘‘Suratta’’miccādi. Bho jina te tava surattaṃ adharapuṭaṃ oṭṭhayugaḷaṃ mānasaṃ passantānaṃ cittaṃ rañjeti pīṇayati. Hi tatheva, sayaṃ rāgaparītā rattavaṇṇena anurāgena vā yuttā saṅgate attanā saṃsaṭṭhe pare aññe rañjenti rattavaṇṇe anuratte vā karonti. Idaṃ tesaṃ sabhāvameveti. Ayaṃ īdisānameva āveṇikattā visesaṭṭho hisaddasahito atthantaranyāso. Puṭasadisattā adharo eva puṭamiti ca, rāgena parītā yuttāti ca viggaho.
243.“Suratta”亦为错误解释。世尊啊，这里的“suratta”是指如果蒂部一样的红色，心识所见而影响受损的，心境被玷污了。正如前文所说，自己厌恶而生红色或爱欲，群聚时自身相碍其所染着，别人对红色爱欲分别作用。这就是它们本性的表现。此名词有特殊意义，需根据特定语境理解。蒂部类似果蒂，底部即蒂，也解释为因爱染着。
§244
244.
Vācce gamme’tha vatthūnaṃ,
关于言语、行为及物品，
Sadisatte pabhedanaṃ;
相同者即区别之处；
Byatireko’ya’mapye’ko-
偏别之义，此亦为一。
Bhayabhedā catubbidho.
恐怖的分别有四种。
§244
244. Byatirekavikappamāha ‘‘vācce’’iccādinā. Vatthūnaṃ vattumicchitānaṃ kesañci vatthūnaṃ sadisatte kathañci vatthūnaṃ tulyatte vācce saddena vācakena paṭipādite atha gamme asaddapaṭipādite sabbatthabalena pakaraṇādinā ñāte vā, na kevalaṃ saddapaṭipādite. Pabhedanaṃ tesameva vatthūnaṃ visesakathanaṃ byatireko byatirecanaṃ puthakkaraṇanti katvā. Ayaṃ byatirekopi ekobhayabhedā ekabyatireko ubhayabyatirekoti vāccagammānaṃ paccekaṃ visesena catubbidho.
244. 『偏别』一词就言说用语（『语』及其相类）而言。谓是欲论述的事物中，凡某些事物彼此相似，或某些事物彼此相等，若以语言之音声或语言之字词来表达时，既有结合音（语素）表达者，亦有结合音以外方式表达者，凡全面依托于文法或其他工具器具加以理解的，非仅仅依赖音声表达。因此，所谓差别，就是该论述事物的特别说明，其名为偏别、区别、分别之义。此『偏别』，为单一分别，也可称为一偏别；若兼论恐怖其次第者，称为二偏别；一偏别、二偏别并行时，可称为二偏别；故就言语法类别之特别分法至为四种。
§244
244. Idāni byatirekaṃ dasseti ‘‘vācce’’iccādinā. Vatthūnaṃ vattumicchitānaṃ kesañci padatthānaṃ sadisatte yena kenaci ākārena samānatte vācce vācakasaddena paṭipādanīye atha puna gamme tasmiṃyeva sadisatte atthasattisaṅkhātasāmatthiyena gammamāne pabhedanaṃ tesaṃyeva vatthūnaṃ nānattakathanaṃ byatireko nāma. Ayampi byatireko ekobhayabhedā byatirecanasaṅkhātaputhakkaraṇasāmaññena abhinnopi vāccagammānaṃ dvinnaṃ paccekameva ekabyatireko ubhayabyatirekoti visesena catubbidho hoti. Sadisānaṃ bhāvoti ca, pakārena bhedanaṃ kathanamiti ca, byatirecanaṃ puthakkaraṇamiti ca, eko ca ubhayo cāti ca, tesaṃ bhedo visesananti ca viggaho.
244. 上文今释『偏别』，以言说用语（『语』及相类）为例。凡论述的事物中，某些同类词义或某词在某些方面以某形态近似，因而在语言中以语音、字词等相等或类似形式表达时，此谓可据以言说之物，借助语素音声进行表达；复有在语言用法中，在此类同性质事物中以意义数量差异之法进行分类的即为区分，称为偏别（差别）。此偏别可谓一偏别，若兼论恐怖（比如恐怖的区分）、或名不同之分别，称为分别（两偏别），含意为便于用语法分类，即有单一分别、一兼恐怖等不同，合计即得四种言语语法分类之特别区别。此处『相似』表示性质相同，『区别』表示意义差别，『分别』表示分类技巧，『一』表示单数或整体合成。
Vāccaekabyatireka所说的单独差异
§245
245.
Gambhīrattamahattādi-
最深厚者等。
Guṇā jaladhinā jina;
诸功德如大海一般广大，
Tulyo tva’masi bhedo tu,
汝与彼无有差别，
Sarīrene’disena te.
以汝体相为据。
§245
245. Udāharati ‘‘gambhīra’’iccādi. Tvaṃ gambhīrattaṃ agādhatā ajjhāsayavisiṭṭhatā ca mahattaṃ vepullaṃ guṇamahantatā ca taṃ ādi yassa upakāritādino, tasmā guṇā jaladhinā sāgarena tulyo. ‘‘Asī’’tisaddapaṭipāditaṃ sadisattaṃ vuttaṃ. Bhedaṃ dasseti ‘‘bhedo tu’’iccādinā. Bhedo tu viseso pana sāgarena saha īdisena dissamānena karacaraṇādimatā rucirena te sarīreneva hetunā, nāññathā, tassedisaṃ sarīraṃ natthīti. Sadisatte paṭipādite ekabyatirekoyaṃ ekasmiṃ jine vattamānena dhammena upameyyopamānabhūtajinasāgarānaṃ tassa bhedassa patīyamānattā.
第245章。此处举例‘gambhīra’（深广）等词。谓世尊深广广大，意念纯正，功德广大丰盛，是其诸功德之起始及因缘所生故。故称功德如江河大海一样广大。‘Asī’一词说明相似性，称之为相似。‘bhedo tu’语显示差别。所言差别不同于与大海相比的明显差异，而是体相上差别。此处指彼岸与此岸身体之不同，没有别的。因示相似，遂举一与众不同，借比曰世尊如海洋间之一江河，说明差别不同。
§245
245. Idāni tamudāharati ‘‘gambhīratti’’ccādinā. He jina tvaṃ gambhīrattamahattādiguṇā jaladhinā tulyo asi. Iminā vākyena jinasāgarānaṃ dvinnaṃ saddena vāccasadisattaṃ vuttaṃ. Bhedo tu sāgarena saha tava viseso pana te tuyhaṃ īdisena evarūpena dissamānahatthapādādiavayavayuttena sarīrena sarīrahetunā hoti. Dvinnaṃ vatthūnaṃ vattabbasadisattaṃ vatvā iminā vākyena ‘‘īdisena sarīrenā’’ti ekasmiṃyeva jinapadatthe visesakathanena jaladhito jinapadatthassa visuṃ katattā sadisatte saddena vācce sati ayamekabyatireko nāma. Gambhīrassa gambhīraguṇayuttassa sāgarassa vā gambhīrajjhāsayasamaṅgino jinassa vā bhāvoti ca, mahato pakatiyā mahato sāgarassa vā guṇehi mahato jinassa vā bhāvoti ca, gambhīrattañca mahattañcāti ca, taṃ ādi yassa upakāritādinoti ca, so ca so guṇo ceti ca vākyaṃ.
第245章。今进一步说明‘gambhīratti’等意。谓世尊深广广大等功德，均如江河一样。此语言，说明‘jinasāgara’（圣者的大海）二词，是指相似。差别乃于大海之间，与汝所现形像及手足等身体组成部分呈现不同体相之义。言及两事，以示分析相似之道。故‘以形体相为因’。因以一词详细说明圣者名号所指，即圣者之大海义。谓具有深广品质之大海，即大海色相与圣者气质相合而成。此皆大之量及品质，及其功用所在者，皆同。此即‘guṇa’（功德）义言。
Vāccaubhayabyatireka所说的双重差异
§246
246.
Mahāsattā’tigambhīrā, sāgaro sugatopi ca;
伟大之物极为深远，海洋和如来亦然；
Sāgaro’ñjanasaṅkāso, jino cāmīkarajjuti.
海洋如黑色眼粥，如来犹如金色光辉；
§246
246.‘‘Mahā’’iccādi. Sāgaro sugatopi cāti te ubho mahantā sattā makarādayo yattha sāgare, mahantaṃ vā sattaṃ sammappadhānaṃ yassa sugatassa, atigambhīrā atisayena agādhā iti. Sadisatābhedamāha ‘‘sāgaro’’iccādinā. Sāgaro añjanasaṅkāso añjanena tulyo, kaṇhoti vuttaṃ hoti. Jino tu cāmīkarassa suvaṇṇasseva juti sobhā asseti cāmīkarajjuti. Vācce sadisatte ubhayabyatirekoyaṃ ubhayattha vattamānena guṇena ubhinnamupamānopameyyānaṃ bhedassa patīyamānattā.
246.“伟大”等词：海洋与如来皆为伟大生命中之存在，犹如巨大的鳄鱼等居于海中者。如来因修习恰当精进而为伟大深远无比者。此处以“海洋”为譬，意指深不可测。又以“海洋”为黑色眼粥，因其黑色而似眼中膏油；如来则如持金之光明，光辉照耀。如来光辉名为“金色光芒”。言辞相似之物相互区分，是以二者俱在不同属性中相异，故分明表现二者差别。
§246
246.‘‘Mahā’’iccādi. Sāgaro sugatopi cāti ime dve mahāsattā kamena timitimiṅgalādimahāsattā ca, lābhālābhādīsu anaññasādhāraṇattā mahantatādibhāvasaṅkhātasadisattayuttā ca, atigambhīrā avagāhitumasakkuṇeyyattā ca, ajjhāsayagambhīrattā ca dvepi atigambhīrā honti. Tesu sāgaro añjanasaṅkāso, jino cāmīkarajjuti suvaṇṇasadisakantiyutto hoti. Ettha pubbaddhena dvinnaṃ vatthūnaṃ sadisattaṃ vatvā aparaddhena tadubhayavatthugatavisesena tesaṃ dvinnamaññamaññato visesitattā sadisatte saddena vattabbe sati ayaṃ ubhayabyatireko nāma. Mahantā sattā macchakacchapādayo yattha sāgareti vā, mahantaṃ sattaṃ samānabhāvo yassa sugatassāti vā, atisayena gambhīrāti ca, añjanena saṅkāso sadisoti ca, cāmīkarassa iva juti asseti ca vākyaṃ.
246.“伟大”等词：此为两种伟大生命，诸如迦叶尊者等，称为伟大生命，其显著特点为不为贪嗔等所染，且具伟大本质。深境难量，心念深远，又称为深远境界。彼此虽有相似，但因事物及性质不同而分别，故曰“对立相异”。二者中海洋为墨黑糊状，犹如膏油；如来光芒自性为金光。因此语句中，二者虽同称伟大，却分别有所指。海洋乃广大众生所在，如来则以精进智慧显现光芒。此文用以彰显两者间的异同与本质。
Gammaekabyatireka所去的单独差异
§247
247.
Na santāpāpahaṃ nevi-cchitadaṃ migalocanaṃ;
不生烦恼不增烦恼的，非出于渴望的狮子之目；
Muninda nayanadvandaṃ, tava tagguṇabhūsitaṃ.
穆尼达，汝之双眼为眼目双重也，具足善德为其所染也。
§247
247.‘‘Ni’’ccādi. Migassa locanaṃ santāpaṃ kilesapariḷāhaṃ apahanati hiṃsatīti santāpāpahaṃ na bhavati. Neva icchitaṃ saggamokkhasampattiṃ dadātīti nevicchitadaṃ. Muninda tava nayanānaṃ dvandaṃ yugaḷaṃ tu tehi yathāvuttehi santāpāpahattaicchitadattaguṇehi bhūsitamalaṅkataṃ. Ettha pana migalocananayanānaṃ dīghattādinā sadisattaṃ patīyate. Gamme sadisatte ekabyatirekoyaṃ vuttanayena.
第二百四十七条。“无常”等语。鹿眼者，虽能摧毁悲伤烦恼之苦，实则非生苦；又悲苦非善。既不是所欲者，无偿予予世间欲欲解脱果报者也。故穆尼达，尔眼目双重，双俱具述谓悲苦遣除意愿与所给予德善，所染污秽也。此中以鹿眼长短等相相似存在定论。乡村处众生相似一殊异，一异言之也。
§247
247.‘‘Na santā’’iccādi. Migalocanaṃ migapotakacakkhuyugaḷaṃ santāpāpahaṃ kilesasantāpāpahaṃ na hoti. Icchitadaṃ lokehi patthitalokiyalokuttaratthānaṃ dāyakaṃ na hoti. He muninda tava nayanadvandaṃ pana tagguṇabhūsitaṃ janasantāpāpahānādiyathāvuttaguṇehi sobhitaṃ hoti, iha santāpāpahananādīnaṃ paṭisedhadvārena upamānopameyyabhūtaubhayalocanasaṅkhātavatthūnaṃ dīghaputhulatādisadisadhammaṃ sāmatthiyena pakāsetvā aparaddhena santāpāpahananādiguṇahetu jinanayanānaṃ visuṃ katattā sadisatte gammamāne ayamekabyatireko nāma. Santāpaṃ apahanati hiṃ satīti ca, icchitaṃ dadātīti ca, te ca te guṇā cāti ca, tehi bhūsitanti ca vākyaṃ.
第二百四十七条。“非痛苦”等语。鹿眼即为鹿子目，即双目。非生苦，非烦恼生苦。世间所欲，非为三界、解脱、涅槃等，亦非所赠者。穆尼达，尔眼目双重，具足善德，显现利众生除苦之能力。此中以否定语为说法基，观二目实有长阔等相同细节，以为相似相异之理。所言遣除苦者，非持久因缘者尔。苦能遣除，非恶意；予以愿献，非随意者也。诸证此三点，谓尔具足此善德，故称“所染”。
Gammaubhayabyatireka所去的双重差异
§248
248.
第二百四十八条。
Munindānana’mambhoja-mesaṃ nānatta’mīdisaṃ;
穆尼达，尔唇若莲瓣，众殊异美景象也；
Suvuttāmatasandāyi, vadanaṃ ne’disa’mbujaṃ.
声音悦耳清晰，如同水波润喉，弗非莲声也。
§248
248.‘‘Muninda’’iccādi. Munindānanaṃ ambhojañceti yāni vatthūni kantādinā patīyamānattā sadisatthāni, esaṃ nānattaṃ bhedo īdisaṃ. Kathaṃ? Vadanaṃ suvuttāmataṃ saddhammāmataṃ sandadātīti suvuttāmatasandāyi, ambujaṃ tu nedisanti. Iminā bhedena imesaṃ visadisattā ‘‘esa’’ntyādināhu. Patīyamānena sadisānīti gamme sadisatte ubhayabyatirekoyaṃ vuttanayeneti.
248.「穆宁达」及其类似词。穆宁达之名与安波阇二者，因其所指事物在性质上由表及里有所差异，称为『不同』。何以故？谓其称谓中『穆宁达』含有善说教法之意、佛法旨意、具正理涵义，故称之为善说含义；而安波阇则非此义。由此差别，诸如『此』等指示词方才得以成立。所谓『由里及外而相似』者，谓在集体中相似却各自具体不同之意，称为此处所说的表里相异。
§248
248.‘‘Muninda’’iccādi. Munindānanaṃ ambhojañceti imesaṃ dvinnaṃ nānattaṃ īdisaṃ. Kathanti ce? Esaṃ dvinnaṃ vadanaṃ suvuttāmatasandāyi suṭṭhu vuttattā suvuttasaṅkhātassa saddhammāmatassa dāyakaṃ hoti, ambujaṃ tu edisaṃ na īdisaṃ na hoti, tādisaṃ dhammāmataṃ na dadātīti adhippāyo. ‘‘Esaṃ nānattamīdisa’’nti vacanena sugandhakantimattādīhi guṇehi dvinnampi bhedo natthīti gammamānattā taṃ pakāsetvā aparaddhena vadanato ambujassa, ambujato vadanassa visuṃ katattā sadisatte gammamāne ayamubhayabyatireko nāma. Nānā anekappakārānaṃ bhāvoti ca, sādhu vuttamiti ca, tameva amatanti ca, taṃ sammā deti sīlenāti ca vākyaṃ.
248.「穆宁达」及其类似词。穆宁达之名与安波阇二者，二者性质不同如上文所述。若问何以谓不同？谓二者称谓皆含善说教法之正意，在说法语境中善称之义则使得二者称呼间有区别。安波阇非此类教义涵义，不具备此义，故不同。此「二者不同」言辞，虽各自皆有芬芳光明等美好品质，但因使用环境及称呼习惯，二者间存在差别。通过言辞表述出安波阇与穆宁达的区别，如同用词顺序调整、发音轻重变化所造成的差异，是属于相似中存在差异的典型例证。此种多样多方面性，是适宜且恰当的，且此义理乃戒律真正的含义与体现。
§249
249.
Pasiddhaṃ kāraṇaṃ yattha, nivattetvā’ññakāraṇaṃ;
因缘明晰之所在，弃绝他因之所止；
Sābhāvikatta’matha vā, vibhābyaṃ sā vibhāvanā.
或谓该处显现所缘不纯，分别之后才明了此处。
§249
249. Vibhāvanaṃ sambhāveti ‘‘pasiddha’’miccādinā. Yattha alaṅkatiyaṃ pasiddhaṃ lokappatītaṃ kāraṇaṃ kiñci nivattetvā nirasya aññaṃ kāraṇaṃ pasiddhakāraṇato aññaṃ nimittaṃ vibhābyaṃ avagamyate. Yattha kāraṇantaraṃ natthi, tattha kā gatīti āha ‘‘sābhāvikatta’’ntiādi. Atha vā pakkhantare, sābhāvikaṃ dhammatāsiddhaṃ, tassa bhāvo sābhāvikattaṃ vibhābyaṃ, sā tādisī vibhāvanā viññeyyā, vibhāvīyate pakāsīyate kāraṇantaraṃ sābhāvikattaṃ vā etāyāti, etissanti vā katvā.
249.此处说明『显现』即所谓『已明』等义。所谓已明者，是指装饰美化的事物、引世间注目的因素，在舍弃前因、排除他因的基础上，理解明了其因缘所导致的结果。当无他因存在时，谓此者即为『本性』。又或于相反侧面论之，谓非本性者即非真实法，其存在乃非本性之显现，此等分别乃须明了觉知、揭示及因缘相续之非本性。此意将与那意涵对立，或将作如是断说。
§249
249. Idāni vibhāvanaṃ dasseti ‘‘pasiddha’’miccādinā. Yattha alaṅkāre pasiddhaṃ lokappatītaṃ kāraṇaṃ taṃtaṃguṇasādhanahetuṃ nivattetvā paṭisedhetvā aññakāraṇaṃ lokappasiddhakāraṇato aññaṃ kāraṇaṃ, atha vā no ce pasiddhakāraṇato aññakāraṇe labbhamāne sābhāvikattaṃ dhammatāsiddhaguṇaṃ vibhābyaṃ pakāsanīyaṃ hoti, sā vibhāvanā nāma hoti, kāraṇantaravibhāvanā sābhāvikavibhāvanāti duvidhā hotīti adhippāyo. Aññañca taṃ kāraṇañceti ca, sassa attano bhāvoti ca, tena sambhūtamiti ca, tassa bhāvoti ca, vibhāvīyati aññakāraṇaṃ sābhāvikattaṃ vā etāya vibhāvanāya, etissaṃ vibhāvanāyanti ca vāti viggaho.
249. 此中阐释“pasiddha”伪名义。所谓「世誉」者，即指在此教法中，摒弃非正饰物，断除所有作为世间沦落因缘的种种属性资具，转而遮止破坏之因，以他因由世间成就之缘故而成就他因。又或若非由成就世间的因而得成他因时，彼世间所成就的功德，理应被分别显明并展示，此即为阐释。此种阐释名为因缘内阐释，非正阐释“两分”之分，即有善巧方便及不善巧方便二义。其中他因者，亦即自身之存在；由此而生起之，亦存在；此乃自身之存在以为其他因或非正性者，名为因缘内阐释，此中因缘内阐释之总称为阐释之义。题中对“阐释”的释义如是。
Kāraṇantaravibhāvanā其他原因的分别
§250
250.
Anañjitā’sitaṃ nettaṃ, adharo rañjitā’ruṇo;
理想的眼睛未曾涂抹眼影，脸颊不施朱彩红润；
Samānatā bhamu cā’yaṃ, jinā’nāvañchitā tava.
此中平等庄严，不同于诸胜者之欲望染污。
§250
250. Udāharati ‘‘anañjita’’iccādi. Jina tava nettañca anañjitaṃ añjanasalākāya yavataṭṭhīnamaphuṭṭhameva asitaṃ kaṇhaṃ, adharo ca anañjitoyeva lākhārāgādinā aruṇo ratto, ayaṃ bhamu ca anāvañchitā ussāhena yena kenaci anāmitā samānā samānatā suṭṭhu ānatā, tato sabbaṃ lokiyaṃ taveti. Ettha pasiddhakāraṇamañjanādi, tannivattanepi kāraṇantaramatthādināvagamyate, tañca kammaṃ, kāriyassa akāraṇattāyogatoti kāraṇantaravibhāvanā’yaṃ.
250. 此示例中“未施朱彩”句起示例。谓胜者你的眼睛尚未涂抹墨色之眼影，墨杖末端尚未触及，黑色尚未施加；面颊亦未涂抹任何朱红、玫瑰色或赤色红颜料，此即胭脂。此乃平等庄严，不含杂染，且由某种努力呼吸使其无瑕，平等庄严而纯净已然显现。由此可知“世誉”之因即是朱彩眼影等，虽弃绝而转为成就他缘之意，则此即因缘内阐释之义。
§250
250. Idāni udāharati ‘‘anañji’’ccādinā. He jina tava nettaṃ pakatimadhuraṃ nayanayugaḷañca anañjitaṃ vilocanānaṃ kaṇhattasādhanatthaṃ lokappasiddhaañjanehi anañjitaṃ samānaṃ asitaṃ bhavantarasiddhena kusalakammena nīlaṃ hoti, adharo ca arañjito kenaci rāgena arañjito samāno aruṇo rattohoti, ayaṃ bhamu ca anāvañchitā kenaci vāyāmena anāmitā samānā samānatā suṭṭhu ānatā hotīti. Ettha nayanaadharabhamūnaṃ kaṇharattakuṭilaguṇasādhane lokappasiddhāni añjanāni kāraṇāni paṭisedhetvā nettādīnaṃ asitādibhāvakathaneneva kāraṇavinimuttassa kāriyassa loke avijjamānattā atthappakaraṇādinā asitādibhāvassa kāraṇaṃ nāma pubbajātiyaṃ siddhakusalakammamevāti patīyamānattā ayaṃ kāraṇantaravibhāvanā nāma. Na añjitanti ca, na rañjitoti ca, na āvañchitoti ca vākyaṃ. Nasaddo pasajjapaṭisedhe vattate. Saṃ sammā ānatāti viggaho.
250. 此处示例述“未施朱彩”即兴。所言胜者你的眼眸如同甘露滋润般清丽，双眼未涂墨色之眼影，墨暗为着眼之道具，而此墨乃世间成就的眼药膏，因过去善业成就而呈现青黑色；下眼睑因某种嗔恨而染色，形成红色；脸颊亦未施朱彩，因某种呼吸之精进，无染污平等庄严而圆满。此处通过对眼、眉、唇的黑与红的自然颜色描述，来否定涂墨眼影与朱彩的因缘，说明在无色涂覆而成之眼部自然庄严中，因缘成就的事物是出离障碍的净因，亦即过去世善业之成就业力，是为因缘内阐释。文中未明言“未施朱彩”“不染”等语，而以无声之不受污染为准绳，称为完全精进之义。
Sābhāvikavibhāvanā自性阐释
§251
251.
Na hoti khalu dujjanya-
『不生』者，
Mapi dujjanasaṅgame;
即使与恶人为伍，
Sabhāvanimmalatare,
在贤士聚集之处，
Sādhujantūna cetasi.
善良众生之心中，
§251
251.‘‘Na hoti’’ccādi. Dujjanehi saha saṅgame samāgame satyapi sādhujantūnaṃ sappurisānaṃ sabhāvena tādisena payogena vināva nimmalatare atisayena nimmale cetasi dujjanyaṃ sujanetarabhāvo na hoti tādisātisayasādhuttasamāyogatoti. Iha kiñcāpi sabhāvasaddena sabbathā hetunivattanaṃ kataṃ, tathāpi yonisomanasikārāditathāvidhanimittamattheva. Tathāpi loko tamanapekkhamāno, pasiddhañca kāraṇaṃ tādisamapassanto sābhāvikaṃ phalaṃ voharati, tadanusārena ca sābhāvikaṃ phalaṃ vibhābyateti, ayaṃ sābhāvikaphalavibhāvanā.
从『不生』等语开始说起。与恶人相交、相会时，确实在善良众生、圣贤比库的贤士聚会上，若无适当的感应法则者，虽有极为清净的心，恶劣性格和良好性格的对立也不生起。此谓无此种极为殊胜的善人相集。此中利用『聚集』一词，专指善人贤士的集会，不是简单的集会。于此处，藉由某种声音，也做了普遍的缘起说明，以及从正当思维的起点等种种因缘的简要论述。尽管如此，世人往往不加察觉，基于实际成就的因缘，目睹此种相集，获取自然的果效，依此而层分别该自然果效，这就是所谓的自然法的果效辨析。
§251
251.‘‘Na hoti’’ccādi. Dujjanasaṅgame api dujjanehi saha vāse satipi sādhujantūnaṃ sabhāvanimmalatare kiñci payogaṃ vinā pakatiyā eva atinimmale cetasi dujjanyaṃ dujjanaguṇaṃ khalu ekantena na hotīti. Iha cittanimmalahetubhūtānaṃ yonisomanasikārādīnaṃ vijjamānattepi lokena taṃ kāraṇaṃ anapekkhitvā aññampi pasiddhakāraṇaṃ cittanimmalakāraṇamadisvā sabhāvasiddhaṃ nimmalanti vohariyamānattāteneva lokavohārānusārena ‘‘sabhāvanimmalatare’’ti sabbākārena kāraṇaṃ paṭisedhaṃ katvā sabhāvasiddhanimmalattasaṅkhātaphalassa pakāsitattā ayaṃ sābhāvikaphalavibhāvanā nāma. Dujjanānaṃ bhāvoti ca, sassa attano bhāvoti ca, tena nimmalataranti ca vākyaṃ.
从『不生』等语中说起，即使是在恶人群中，恶人共处时，内心清净的众生中除非有任何作用，仅凭清净性的灭除，对心中恶性、恶人之性，绝对是不可能产生的。在此，虽说是由心的清净作为因缘，由具有正见等善根的内观思想所认识，但世间却不顾及此因缘，而他者又另有出名的因缘。这些皆因心清净的根本而起，故称为『自然清净』。因自然清净的功德彰显，诸种世间现象依据其来显露清净，故称为『自然清净本性』。此即是『自然清净果报分别』之名。所谓恶人之存在，亦即其自身存在，由此言语才说其更为清净。
§252
252.
Janakoñāpako ceti,
生与灭者，意指
Duvidhā hetavo siyuṃ;
有二种缘起；
Paṭisaṅkharaṇaṃ tesaṃ,
即是他们的造作，
Alaṅkāratayo’ditaṃ.
以及装饰等诸法的差别。
§252
252. Hetuṃ niddisati ‘‘janako’’iccādinā. Janako bhāvābhāvarūpassa nibbatyādikāriyassa kārako ñāpako vijjamānasseva kassaci sambandhato kutoci paṭibodhako cāti hetavo duvidhā siyuṃ. Nanu kimettha asanaṃ , kevalaṃ ‘‘anenetaṃ karīyatī’’ti sarūpakathanamatta, viseso tu na koci visesarūpo vācālaṅkāroti visesaṃ yojayati ‘‘paṭī’’tiādinā. Tesaṃ kāriyuppādayogīnaṃ hetūnaṃ paṭisaṅkharaṇaṃ upabrūhanaṃ visiṭṭhabhāvena pariphuṭaṃ katvā yāthāvato kathanaṃ alaṅkāratāya bandhabhūsanarūpena uditaṃ abhihitaṃ visesarūpattā, na panetenetaṃ karīyatīti.
252. "因缘"由“生者”等所示。所谓『生者』者，是作用于有生有灭之性、最终入灭者的因，其为引导，令某些现存有情通过某种关系而有所觉受。因缘可分为两类。倘若仅仅说此处的缘分，仅是『借助此因而生』之类的表面说法，何以能赋予言辞特别的装饰呢？唯有当以『归结』等词赋予特殊的形式修饰，方能以特别的样貌结合附加诸多装饰。此等具生起作用的因缘，经过周密的凝集周详，为装饰添彩，遂合适地阐述，其中显现出文辞装饰性与内在紧密结合之故，而非仅止于『借助此而作』之敷衍之言。
§252
252. Idāni hetvālaṅkāraṃ dasseti ‘‘janako’’ccādinā. Janako ca kassaci ‘‘sattā asattā’’ti vuttassa bhāvābhāvasaṅkhātakāriyassa janakahetu ca ñāpako ca kassaci vijjamānattaṃ aññena kenaci sambandhena avabodhento ñāpakahetu cāti evaṃ hetavo duvidhā siyuṃ. Iha phalapakāsakahetumhi vuccamāne ‘‘iminā hetunā idaṃ phalaṃ jāta’’nti sarūpakathanamattaṃ vinā visesarūpālaṅkāro idha natthīti āsaṅkiya alaṅkārasarūpaviseso esoti dassetumaparaddhamāha. Tesaṃ phalapakāsanakhamānaṃ hetūnaṃ paṭisaṅkharaṇaṃ visiṭṭhabhāvena pakāsaṃ katvā tatvato kathanaṃ alaṅkāratāya alaṅkārasabhāvena uditaṃ pasiddhaṃ hoti, kavīhi patthitaṃ vā hoti. Sāliaṅkurādīnaṃ sālibījādayo viya janyassa accantopakārako janakahetu nāma, vijjamānaaggiādīnaṃ dhūmādayo viya kassaci vijjamānattañāpako ñāpakahetu nāma. Alaṅkārassa bhāvo alaṅkāratā. Alaṅkāratayāti chandaṃ nissāya mattāhāni.
252. 如今因缘装饰显示于“生者”等。生者是某些对“存在与非存在”所说之有生有灭之因的生起因，亦是引导者，且因为某种缘起关系，可以觉知现存的事物，称为知觉因。如是因缘，亦分两类。于作为果报生起原因时，有言“因此因，彼果生”等表面说法，而若无特别装饰之形态，则此处无因缘装饰之义。因缘特殊装饰欲示此义，故有此说。诸果报生起的因，详尽呈现归结，明白阐述其理，装饰之感生起，成为装饰团体中显著之物，诗人亦称赞之。如同粟穗等生成发芽极有益处之生者因，燃起明火等作为引导的知觉因。装饰义即装饰性。装饰性者，即取悦之意也。
§253
253.
Bhāvābhāvakiccavasā,
由于有生有灭之业，
Cittahetuvasāpi ca;
也因心之因；
Bhedā’nantā idaṃ tesaṃ,
此等之分别无量。
Mukhamattanidassanaṃ.
「面相专指显示。」
§253
253. Udāharati ‘‘bhāva’’iccādi. Bhāvo sattā ca, abhāvo asattā ca, teyeva kiccāni tesaṃ vasena ca, cittā pasiddhahetuviparītā acchariyārahā hetavo tesaṃ vasenāpi ca bhedā hetuvikappā anantā anavaviyo , yato evaṃ tasmā tesaṃ hetūnaṃ idaṃ mukhamattanidassanaṃ, tasmā tammukhena sakkā hetuvisese pavisitunti.
253章。举例说明“存在”等事。存在者是有，非存在者是无。三者皆为业行之对象，依其属性而存。心识是显著因缘，彼与相反者不同，却不是奇异因缘。因缘各有区别，变异无量无尽。因由如此，谓其因缘为面相专指，故谓其面为能入因缘之所。
§253
253.‘‘Bhāvā’’iccādi. Bhāvābhāvakiccavasā bhāvaabhāvasaṅkhatasattāasattākriyāvasena ca, cittahetuvasāpi ca pasiddhahetuno viruddhena acchariyahetūnaṃ pabhedena ca, bhedā hetuvisesā anantā yasmā apariyantā honti, tasmā idaṃ vakkhamānaṃ tesaṃ hetūnaṃ mukhamattanidassanaṃ avasesahetūnaṃ ogāhaṇadvāramattassa nidassanaṃ hoti. Bhāvo ca abhāvo cāti ca, teyeva kiccānīti ca, tesaṃ vaso bhedoti ca, cittā vicittā ca te hetavo cāti ca, tesaṃ vasoti ca, mukhameva mukhamattaṃ, mukhañca taṃ vā mattaṃ sāmaññañceti ca, tassa nidassanamiti ca vākyaṃ. Mattasaddo avadhāraṇe sāmaññe vā vattate.
253章。“存在”之类。存在、非存在行事，依存在与非存在定性，兼有有与无行之性质，以及依因缘心识为显著因缘。相对于违逆的奇异因缘，因缘彼此区分，区分即为因缘特异，因其无边无际且不可穷尽，故为言说者，此等因缘面相专指，亦即余因缘入顺门之示现。存在者即是非存在者，亦即三者共事。彼三栖息（属性）即为区别，心与非心即是彼因缘，而此为面之所摄，面即为因缘之概，面亦为其量，且为普遍，此即其示现义。量之辞作普遍之意。
§254
254.
Paramatthapakāseka-
究竟真实说明——
Rasā sabbamanoharā;
味道俱足妙美悦人；
Munino desanā’yaṃ me,
这位圣者的教诲是我的，
Kāmaṃ toseti mānasaṃ.
心中令我欢喜感悦。
Bhāvakicco kārakahetu. · 有作用者，为作者因。
§254
254. Udāharati ‘‘paramattha’’iccādi. Paramatthasabhāvassa nāmarūpādino pakāsoyeva ekaraso asahāyakiccaṃ yassā sā tādisī. Sabbesaṃ mano haratīti sabbamanoharā munino ayaṃ desanā me mānasaṃ cittaṃ kāmamekantena tosetīti ayaṃ bhāvakicco kārakahetu santosasattāya kāraṇato.
第254节。此处举例说明「究竟意义」等渴爱。所谓究竟意义的本质，是从名称、色相等诸法现象中显现出来的统一纯净、不能分离的作用。它既有那样的性质，亦如是。此教法彻底摄取心摄取心摄取一切，净摄一切境界，因此这位圣者的教说令我的心意持守专一修习的欢悦，此为培养法的行为因缘，是欢喜生起的原因。
§254
254. Idāni udāharati ‘‘paramattha’’iccādinā. Paramatthapakāsekarasā nāmarūpakhandhaāyatanādiuttamatthānaṃ pakāsanasaṅkhāta asahāyakiccavatī sabbamanoharā vohārānurūpena visayabhāvūpagamanena sabbesaṃ manoharā munino ayaṃ desanā me mayhaṃ mānasaṃ kāmaṃ ekantena tosetīti. Buddhassa dhammadesanā pubbe avijjamānassa santosassa sattāsaṅkhātasamuppādaṃ karotīti kārakahetu nāma hoti. Sā ca desanā ‘‘mānasaṃ tosetī’’ti ettakena adassetvā ‘‘paramatthapakāsekarasā’’ti savisesanaṃ katvā vuttattā alaṅkāroti abhimatā. Eko ca so raso ceti ca, paramatthapakāsoyeva ekaraso ekakiccamasseti ca viggaho. Bhāvakicco bhāvasaṅkhātaṃ sattākiccaṃ katvā pavatto kārakahetu janakahetu.
第254节。现在举例说「究竟意义」等渴爱。对此究竟意义彰显的单一甘露，如名色蕴、根境所示最终意义进行显现的教义，依实相和顺其本性，具足不能分离的作用，具有令一切众生欢喜的功效。这位圣者的教诲使我的心专注欢喜此欲，是众生欢喜生起之因，因于过去佛陀之法教令无明消灭，诸众生欢喜生起。此教义称谓「使心欢喜」为教说的根本修饰，称为华饰。所谓甘露，指究竟意义之彰显是一味、一法、不分离的纯净甘露。修习者即众生，修习及欢喜即作用并作为之因缘。
§255
255.
Dhīrehi saha saṃvāsā, saddhammassā’bhiyogato;
与坚定者同住，承接正法。
Niggaheni’ndriyānañca, dukkhassu’pasamo siyā.
调伏诸根，苦乃得息；
Abhāvakicco kārakahetu. · 无作用者，为作者因。
§255
255.‘‘Dhīrehi’’ccādi. Dhīrehi sappaññehi saha saṃvāsā saṃsaggena ca, saddhammassa sambuddhadesitassa abhiyogato abhyāsena ca, indriyānaṃ cakkhādīnaṃ niggahena visayappavattinirodharūpena vijayena ca hetunā dukkhassa pañcakkhandhasaṅkhatassa anuppādanirodhasaṅkhāto upasamo siyā bhaveyyāti ayaṃ abhāvakicco kārakahetu anuppādanirodhasaṅkhātassa abhāvassa kāraṇato.
第255节『谨慎者』等。谨慎者与智者合住、一致相应，随从正法乃至佛陀所说之教法，依止修习，并以调伏诸根眼及诸根等，以止息、断绝境界之方式取得胜利，缘此因缘，彼苦即由五蕴所分别构成，缘生灭尽已断灭者所摄，此为息灭之成就。此事为非因缘之因，是缘起灭尽蕴摄集所无此因故。
§255
255.‘‘Dhīrehi’’ccādi. Dhīrehi saha saṃvāsā samaggavāsena ca, saddhammassa buddhadesitassa abhiyogato nirantarābhyāsena ca, indriyānaṃ cakkhuādīnaṃ niggahena rūpādiārammaṇesu subhādiggahaṇassa nivāraṇena cāti imehi kāraṇehi dukkhassa khandhāyatanādikassa upasamo anuppādanirodho khandhaparinibbānaṃ vā siyāti. Abhiṇhaso yogoti viggaho. Abhāvakicco dukkhassa upasamasaṅkhātaṃ asattākiccaṃ katvā pavatto kārakahetu avijjamānasaṅkhātāya asattāya uppādanato janakahetu nāma. Abhāvo kiccamasseti ca, kārako ca so hetu cāti ca vākyaṃ. Bhāvakiccopi vuttabyatirekato ñāyati.
第255节『谨慎者』等。谨慎者与智者同住，和合共住，次第相应，随顺佛陀所说正法，勤修不断，调伏诸根眼等，以摄受色等境界，断绝恶法之障碍。由此诸因，苦与蕴、处等皆得息灭，成于息灭、生灭俱断，即蕴尽涅槃之义。此谓迅速修习。非所为事，则为苦息灭法中，非实事者，以无明所摄非实蕴之生起，生因之由，故称非事，且有作业，谓此因即是因缘。非实事之中亦有说此法。
§256
256.
Muninda candasaṃvādi-kantabhāvopasobhinā;
尊者们如月光般，照耀明净近于恒常；
Mukheneva subodhaṃ te, manaṃ pāpābhinissaṭaṃ.
如面相之通达，心亦得断恶。
Bhāvakicco ñāpakahetu. · 有作用者，为令知因。
§256
256.‘‘Munindi’’ccādi. Munindeti āmantanaṃ. Te tava candasaṃvādinā candasadisena kantabhāvena upasobhinā sobhamānena mukheneva pāpehi rāgādīhi abhinissaṭaṃ byapagataṃ manaṃ cittaṃ subodhaṃ suṭṭhu viññāyatīti ayaṃ bhāvakicco ñāpakahetu avabodhasattāya ñāpanato.
256.“穆宁达”等词。穆宁达一词是劝告、告诫的意思。你那如月之语、月般的美好音声以及所表现的美丽形态，正如面容那样光彩照人，却因罪恶、爱欲等污染内心，迷乱洒脱的心识。故此，修习此法是为了帮助觉悟众生，使其智慧明晰，能够如实辨别所知所见。
§256
256.‘‘Muninda’’iccādi. He muninda te tava candasaṃvādikantabhāvopasobhinā candakantabhāvasadisena kantabhāvena sobhamānena mukhena manaṃ tuyhaṃ cittaṃ pāpābhinissaṭaṃ rāgādīhi kilesehi nikkhantanti subodhaṃ suṭṭhu viññāyatīti. Iha mukhaṃ manakantabhāvasambandhena samannāgataṃ sayaṃ vijjamānameva kilesāpagamassa avabodhasattaṃ ñāpetīti bhāvakicco ñāpakahetu nāma jāto. Candena abhedopacārato candalāvaṇyena saṃvādī sadisoti ca, so ca so kantabhāvo ceti ca, tena upasobhitoti ca, pāpehi abhinissaṭanti ca vākyaṃ.
256.“穆宁达”等词。哦，穆宁达，你那如月般的语言、为月所美化的语言，以及以美声和形态装饰的面容，其实你的心识因罪恶的污染而堕落。欲爱等烦恼从你心中终止，明晰的心识得以如实觉知。因面容与内心的美好相应，虽然烦恼潜伏其中，但能使觉悟智者生起觉受，因此说是修行的因缘和揭示之故。因保持语言如月无瑕、不乏美丽柔和，因此称之为如月语。美丽即美声美态，故曰以之装饰。罪恶污染则为「因爱欲等受污染」的句义所在。
§257
257.
Sādhuhatthāravindāni, saṅkocayatite kathaṃ;
你那美好的手和莲花，怎么能够因痴迷而收敛？
Muninda caraṇadvanda-rāgabālātapo phusaṃ.
穆宁达，沾染痴爱之火，触及你的双脚。
Ayuttakārī cittahetu. · 不相应作者，为心因。
§257
257.‘‘Sādhu’’iccādi. Muninda te caraṇānaṃ dvandassa rāgo bālo ca so ātapo ceti rāgabālātapo taruṇakiraṇasamūho lohitattādinā sādhūnaṃ hatthāravindāni kantādinā phusaṃ visārittenā’masanto kathaṃ saṅkocayati makulayati, añjalipaṇāmabandhena ayuttametaṃ. Bālātapo hi padumānamummīlanahetu, ayaṃ tu apubbo bālātapo yo padumāni nimīletīti anucitakāriyakāraṇā ayuttakārī cittahetu, evaṃvidho viññeyyo bhāvakiccattepīti.
257.“美好”等词。穆宁达，你双足受痴爱煎熬，幼稚无知，仿佛火热之焰。此痴爱之火如新生树木的嫩叶集聚，因血色等引起美好莲花凋谢。你怎能因此感到厌恶、不满、收敛？你应以合十双手顶礼，表现敬意与感恩。幼稚的烦恼之火，是莲花凋谢之因。此乃刚刚升起的幼稚烦恼，导致莲花凋零，是不合时宜、不得当的行为缘由。此理应洞察明了，乃为修习法的要义所在。
§257
257.‘‘Sādhu’’iccādi. He muninda te tava caraṇadvandarāgabālātapo pādayugaḷassa aruṇavaṇṇasaṅkhataabhinavasūriyakiraṇo sādhuhatthāravindāni sujanānaṃ karapadumāni phusaṃ attano sabbabyāpittā phusanto kathaṃ saṅkocayati karasampuṭarūpena makulayatīti. Bālātapo nāma padumavikasanaṃ vinā saṅkocanaṃ na karoti, eso ātapo acchariyo vicittoti gamyamānattā ayuttasaṅkocasattākaraṇato ayaṃ ayuttakārī cittahetu nāma. Ayuttaṃ karotīti ca, cittañca taṃ hetu cāti ca vākyaṃ.
257.“善哉”等语。贤者啊，此言谓你足部两足，如同莲花初绽般赭红光辉的新鲜日光照耀。善哉者，指其手掌如莲花瓣，善知识们称为双手如莲花瓣，触持自身遍布满者。触之为何致使收缩手掌如窝囊状？“顽童热”的名义即莲花初开形态，无收缩现象。此热，奇特而奇异，因未合适收缩之故，被视为不适当作意之心缘故。所谓不适当作意者，意谓此心为原因。谓“作意为之，缘此心为因”之义。
§258
258.
Saṅkocayanti jantūnaṃ, pāṇipaṅkeruhāni’ha;
生物受其牵动，犹如泥沙覆手指，
Munindacaraṇadvanda-nakhacandāna’maṃsavo.
贤者足迹两足，指甲如月蚀般薄膜。
Yuttakārī cittahetu. · 相应作者，为心因。
§258
258.‘‘Saṅkocayanti’’ccādi. Munindassa pādānaṃ dvande nakhā eva candā kantādinā tesaṃ aṃsavo kiraṇā iha loke jantūnaṃ sattānaṃ pāṇayo eva paṅkeruhāni kantādinā saṅkocayanti paṇāmakaraṇasampuṭarūpena milīyantīti yuttakārī cittahetu candato paṅkajasaṅkocassa ucitattā. Vuttanayepīti.
258.“受牵动”等语。贤者双足之指甲如月轮，薄膜及发光线在此世界中生物之肢端犹如泥沙覆手，指甲等受牵动，手指状窝囊相合，故为适当意因；月光中莲花收缩亦合宜。所说者如是。
§258
258.‘‘Saṅko’’iccādi. Munindacaraṇadvandanakhacandānaṃ sambuddhassa pādadvande nakhāvalisaṅkhātānaṃ candānaṃ aṃsavo raṃsayo iha loke jantūnaṃ pāṇipaṅkeruhāni saṅkocayanti karasampuṭākārena saṅkocayanti makulaṃ karontīti. Candakiraṇehi kattabbāya eva padumasaṅkocasattāya katattā ca, pakaticandakiraṇakattabbakiccassa candamarīcisamānaaññādiṭṭhapubbavicitraaṃsūhi katattā ca ayaṃ yuttakārī cittahetu nāma. Pāṇayo ca te paṅkeruhāni ceti ca, munindassa caraṇadvandamiti ca, tasmiṃ nakhānīti ca, teva candāti ca vākyaṃ.
258.“收缩”等语。贤者足迹两足指甲若满月，指甲周围薄膜与丝纤，如此生物肢体泥沙覆手指甲，故收缩如窝囊形状。由日光线决定须生莲花收缩意识，亦由万物薄膜般的日光相和早前奇特丝状定意，而其月光如盐粒等异形而定。此即适当意因。所谓泥沙等物为覆手之状，贤者足部即指其指甲，月亮即是月光，以上即是语义所指。
§259
259.
二百五十九。
Uddiṭṭhānaṃ padatthānaṃ, anuddesoyathākkamaṃ;
『所指所缘』，如所指之行。
Saṅkhyāna’miti niddiṭṭhaṃ, yathāsaṅkhyaṃ kamopi ca.
『计数名目』者，所指已指，犹计数之任何。
§259
259. Kamaṃ vivaritumupakkamati ‘‘uddiṭṭhāna’’miccādi. Uddiṭṭhānaṃ pubbe vuttānaṃ padatthānaṃ vatthūnaṃ kesañci yathākkamaṃ uddesakkamānatikkamena anuddeso puna atthantaraniddesanayena anukathanaṃ ‘‘saṅkhyāna’’mityapi ca, ‘‘yathāsaṅkhya’’mityapi ca niddiṭṭhaṃ vuttaṃ. Vidheyyattā tesaṃ padhānattamiti tadapekkhāya napuṃsakattaṃ, anuvaditabbattānuddesassāppadhānattamiti na pulliṅgapariggaho. ‘‘Kamo’’iccapi niddiṭṭhoti liṅgavipariṇāmo.
二百五十九。为阐明作意，起始一词『所指』及类似之不正称说。所指者，谓前所说之所缘、事理等，各依所指进退，复经释义差别，兼述『计数』者。亦说『如计数』，皆所指言明。因应其法，视为无阳性（非阳性词），翻译时应无阳性对待。又『行』一词，亦为阴阳变化名义。
§259
259. Idāni kamālaṅkāraṃ uddisati ‘‘uddiṭṭhāna’’miccādinā. Uddiṭṭhānaṃ paṭhamakathitānaṃ padatthānaṃ yathākkamaṃ uddiṭṭhakkamamanatikkamma anuddeso atthantaraṃ nissāya punakathanaṃ ‘‘saṅkhyāna’’miti ca, ‘‘yathāsaṅkhya’’miti ca niddiṭṭhaṃ, kamopi ca niddiṭṭho. Ettha pasiddhaṃ anuddesaṃ pubbaddhena anuvaditvā appasiddhaṃ kamampi kamapariyāyaṃ saṅkhyānayathāsaṅkhyadvayampi aparaddhena vidadhāti. Ettha vidhātabbaṃ dassetuṃ anuvādassa āhariyamānattā anuvādo appadhāno, vidhātabbo padhāno. Yañhi vidhātabbaṃ, taṃ padhānaṃ, itaramappadhānanti iminā kāraṇena vuccati. Tasmā ‘‘niddiṭṭha’’nti ‘‘saṅkhyānaṃ, yathāsaṅkhya’’nti dvayaṃ apekkhāya (tassa appadhānattā) napuṃsakaṃ hoti. ‘‘Kamo’’ti apekkhāya ‘‘niddiṭṭho’’ti pulliṅgo hoti. Appadhāno anuddesoti nāpekkhati. Kamamanatikkammāti ca, saṅkhyāya anabhikkamoti ca vākyaṃ.
二百五十九。今此『行』着文饰意，由『所指等』误用起。所指者，初所说之所缘依次无过失进退，释义时另有差异，兼述『计数』和『如计数』已明，且行亦已明。此中广为传说前释，本释不足，复行行总说，计数与如计数二者相对失当（不足），乃增。此宜立见译语时，译语不足为怠，应视为要，则为要也。其宜立处即要、有他要说，故称他要。故所谓『已明』亦视计数与如计数二义相待，故此非阳性。『行』相待则为阳性。要意不相待者不属也。过失者谓不假设。越行者谓计数不及。
§260
260.
二百六十。
Ālāpahāsalīlāhi, muninda vijayā tava;
你的戏谑嬉戏啊，尊贵比库，确实是胜利；
Kokilā kumudāni co-pasevante vanaṃ jalaṃ.
如同杜鹃花和莲花一同服侍森林与水源。
§260
260. Tamudāharati ‘‘ālāpi’’ccādinā. Muninda tava ālāpahāsā ca tesaṃ līlāhi, uddesoyaṃ. Vijayā kokilakumudānaṃ parābhavena kokilā karavīkā kumudāni ca, yathoddesamanuddesoyaṃ vuttāpekkhāya. Vakkhamānāpekkhāya tu ayampi uddesova, ‘‘kokilā vanaṃ, kumudāni jala’’miti yathoddesamanuddesoyaṃ. Upasevante iva nissayanti maññe. Iti vatthuto eva sambhavo iveti parikappate. Yajjevaṃ parikappanāya kathaṃ yathāsaṅkhyanti ce? Atroccate – yatthālaṅkārantaramapi patīyate. Tatthuddesānurūpānuddesasambhave saṅkhyānamevālaṅkāro voharīyate tasseva mukhyato vattumicchitattā. Yatthālaṅkārantaraṃ na gamyate, tattha accantameva kamoti viññeyyaṃ.
第260节。此处“ālāpi”等词举例说明。尊贵比库，你的戏谑嬉戏即这些活动，这正是它的涵义。这“胜利”意指杜鹃花与莲花等因战败后化为杜鹃鸟与芦苇莲花，如所举例所述。这里“森林”和“水”二词是修辞上的照应，意欲说明服侍犹如依赖，故推测此即文本原本含义。若以此予以推测，数量如何多寡呢？文中解释—因为装饰词间隔甚密，故装饰与被装饰的对象彼此对应，数量也即成装饰形式所限定。当装饰与被装饰间无距离时，应视为完全相同。
§260
260. Udāharati ‘‘ālāpi’’ccādinā. He muninda te tava ālāpahāsalīlāhi madhurasaralīlāhi saddhiṃ mandahasitalīlāhi sañjātā vijayā jayahetu kokilā karavīkā ca kumudāni keravāni ca vanaṃ jalañca kamena upasevante iva nissayaṃ karontīti maññeti. Ettha ‘‘ālāpahāsalīlāhī’’ti uddeso, ‘‘kokilā kumudānī’’ti vuttāpekkhāya anuddeso, ‘‘vanaṃ jala’’nti vakkhamānāpekkhāya uddesova hoti, tatvato īdisavijayena kokilādīnaṃ vanādinissayakāraṇābhāvato ivasaddapayogena niddiṭṭho. Evaṃ sati ayaṃ parikappanā na bhavati. Kasmā? Nānālaṅkārasannipāte sati yo yo alaṅkāro vattunā icchito, tasseva mukhyato voharīyamānattā. Evaṃ parikappanālaṅkārasaṃsagge satipi uddesakkamena dassitassa anuddesassa mukhyattā ayaṃ kamālaṅkāro nāma. Īdisaññampi evameva daṭṭhabbaṃ. Ālāpo ca hāso ceti ca, tesaṃ līlāyoti ca viggaho.
第260节。以“ālāpi”等词为例举。尊贵比库，你的戏谑嬉戏是由甜美、简单的调笑和和谐内敛的游戏所形成，称为胜利乃因杜鹃鸟及芦苇莲花等以爱慕森林和水而依托栖息。但此处“ālāpahāsalīlāhi”是说戏谑嬉戏，“kokilā kumudānī”作为照应解释，“vanaṃ jala”是词语对应上的应和，其实这并不足以作为杜鹃鸟等依托森林之因的确证，因此此解释不成立。为什么？因为多种装饰相混合时，每一装饰都是主要的，各自独立显现，因此此类推断只属于装饰性的欲望装饰。由此得知说明应如此。这“ālāpa”是言语，“hāsa”是欢笑，二者合起来即为嬉戏。
§261
261.
Siyā piyataraṃ nāma, attharūpassa kassaci;
名为心爱者，谓某种性质与形相；
Piyassā’tisayene’kaṃ, yaṃ hoti paṭipādanaṃ.
最大的喜爱，是指那个被执行的行为。
§261
261. Piyataramāharati ‘‘siyā’’iccādinā. Atisayena piyassa kassaci attharūpassa abhidheyyasabhāvassa yaṃ paṭipādanamākhyānaṃ hoti, etaṃ piyataraṃ nāma siyā.
261．“更爱”是由“愿其如此”等词表达的。所谓最大的喜爱，是指某种对象的功用形态之本性，亦即对该本质的行为论述，这种行为论述即称为“更爱”。
§261
261. Idāni piyatarālaṅkāraṃ dasseti ‘‘siyā’’iccādinā, atisayena piyassa kassaci attharūpassa abhidheyyasabhāvassa yaṃ paṭipādanaṃ kathanaṃ hoti, etaṃ paṭipādanaṃ piyataraṃ nāma piyatarālaṅkāro nāma hoti. Atisayena piyanti ca, attho eva rūpaṃ sabhāvoti ca vākyaṃ.
261．这里“更爱修饰”是指以“愿其如此”等词表达的，意指对某种对象的功用形态之本性所述说的行为论述，此行为论述即称“更爱”，而“更爱修饰”亦为其名。所谓“最大喜爱”，意即该对象的本质形态。
§262
262.
Pīti yā me samuppannā, santa sandassanā tava;
“我所生起的喜悦，平和地显现于你；
Kālenā’yaṃ bhave pīti, taveva puna dassanā.
此生起的喜悦随时间消逝，而你依然显现。”
§262
262. Udāharati ‘‘pīti’’ccādi. Santa sappurisa mahāmuni tava sandassanā cakkhupathāpāthamattena madhurakathāsavanā yā pīti me mama samuppannā, ayaṃ pīti kālena īdisena sukhena taveva nāññassa kassaci, ko hi nāmoñño tavādisoti, puna dassanā bhaveyyāti.
262. 说「喜乐（pīti）」等之义：安静的善男子、大圣人，因你将法义以明彻的眼路详细阐扬，使我听闻甜美话语，故此时生起于我心中的「喜乐」，此种喜乐随着时间，具此样态的安乐，只属于你，不属于他人。谁言有他者名为你？必当再次显现这般喜乐。
§262
262.‘‘Pīti’’ccādi. He santa sappurisa tathāgata tava sandassanā mama nette āpāthagamanato yā pīti me samuppannā, ayaṃ pīti kālena īdisakkhaṇena tayā sadisassa aññassābhāvā taveva puna dassanā dassanato bhaveti. Ettha pītiyā’tisayahetubhūtaṃ atiiṭṭhārammaṇañca dassane atigedhañca pakāsanena atipītīti padatthaṃ , pakāsitaṃ hoti. ‘‘Ayaṃ pīti bhave’’ti pubbakāle uppannapītiyā punāsambhavato taṃsadisāyeva pīti gahitā yathā ‘‘soyeva vaṭṭako , tāniyeva osadhānī’’ti.
262. 『喜乐（pīti）』等之义：善男子，如来依你所传法义，以明朗的眼路向我示现，令我心生起喜乐。此喜乐因时间稍逝，片刻之间，与原先产生之喜乐类似，唯有你独具，因此必将再次可与汝相见。此处『极喜（atipīti）』一词，指因极端原因所生的极度欢喜，即「出离现前极喜」之义，并由其明朗及超越之显现而成。此喜乐，是先前已生之喜乐复发，恰如喻说：「那即是药方，那即是药草。」
§263
263.
Vaṇṇiteno’pamānena, vutyā’dhippetavatthuno;
以言辞描写的方式，及以比喻修辞的对象来表达；
Samāsavutti nāmā’yaṃ, atthasaṅkheparūpato.
此即名为综合陈述（samāsavutti），是对义理作简明总结的文体形式。
§263
263. Samāsavuttiṃvattumāha ‘‘vaṇṇiteni’’ccādi. Vaṇṇitena pasaṃsitena upamānena adhippetassa manasi nihitassa vatthuno atthassa vutyā kathanena ayaṃ vuttalakkhaṇā samāsavutti nāma. Kasmā? Atthassa vattumicchitassa saṅkhepo saṅkhipitvā kathanaṃ rūpaṃ sabhāvo, tasmā tatoyamanvatthasaññā saṅkhepavutti samāsavuttīti katvā. Kasmā? Ayaṃ guṇībhūtā sakatthā atthantaraṃ vidadhāti, na tu sakatthapadhānā.
263. 论综合陈述：所谓『以言辞描写（vaṇṇiteni）』，乃是以详尽叙述、称赞的语言，用比喻及所执事物作为主比对象，说明其涵义的说法。因所论义理原本冀欲表达者，通过浓缩、简洁的言辞形式传达，其形态即名为综合陈述。何以故？因其是以精华、简化的言语来表现义理的真实面貌，因此称为『综合陈述』。又何以故？此种修辞技艺能表现多样义理间的差别，而非单一重述。
§263
263. Idāni samāsavuttiṃ niddisati ‘‘vaṇṇite’’ccādinā. Vaṇṇitena pasaṃsitena upamānena upamānavatthunā karaṇabhūtena adhippetavatthuno icchitatthassa vutyā kathanena atthasaṅkheparūpato vattumicchitatthassa saṅgaharūpattā ayaṃ yathāvuttalakkhaṇā samāsavutti nāma hoti. Ettha vattumicchitatthaṃ saṅgahetvā manasi katvā tassa upamābhūtatthassa vaṇṇanāya manasi katassa pakāsanato ayaṃ samāsavutti nāma. Etissā padābhihito sakattho appadhāno, gammamānattho pana padhāno hoti. Adhippetañca taṃ vatthu ceti ca, samāsena saṅkhepena vutti kathanamiti ca, saṅkhepoyeva rūpaṃ sarūpanti ca, atthassa saṅkheparūpanti ca viggaho.
263. 此处现说合说义（合说义者，意指以「被称述」等起始）。所谓合说义者，即借称述与赞扬，取比况事物之本，兼具作用之本，对所加事物表达意愿之意，言义简约，其理意整体称之为合说义。此处，合说义乃集意欲表达之义而心中成诸比况义以说明，比况义即称述之心显现，称述即合说义。合说义所指词语有两种语义，一个为同词根直接意思，另一个则为较为广义或通俗之义。所加事为所指，合说义意为简约之陈述言说，辞句即为缩略形式，意指言义之简明与整体。
§264
264.
Sā’yaṃ visesyamattena, bhinnā’bhinnavisesanā;
此者为有差异之自性，分别于差异与不差异，
Attheva aparāpya’tthi, bhinnābhinnavisesanā.
不逮于彼自性，亦复有分别于差异与不差异。
§264
264. Tassā pabhedaṃ dasseti ‘‘sāya’’miccādinā. Sā ayaṃ samāsavutti yaṃkiñci vatthu sāmaññākārappatītaṃ ‘‘īdisamidaṃ nāññathā’’ti kutoci byavacchijjate kenaci guṇādinā vavatthāpīyate, taṃ visesyaṃ, tameva mattaṃ visesanabhedabyavacchedato, tena. Bhinnā atulyā avayavadhammassa samudāye vattanato. Abhinnaṃ tulyākāraṃ visesanaṃ yassaṃ sā abhinnavisesanāpi attheva. Aparāpyatthi, na kevalaṃ sāyeva. Kīdisī? Bhinnañca abhinnañca visesanaṃ yassanti bhinnābhinnavisesanā. Visesyaṃ tu bhinnanti.
264. 此处所说差异，为由「此者」等虚假用语显现之。所谓此合说义，即凡所说事物超越通说形态，即谓“此类事不他别”，或有某处删略，经由某些性质等加以说明，此属差异，即由此度量之差异断定。所谓差异者，为相异不等之要素，因其要素起合体之缘起。反之，不异者，为形相相似者，虽称为不异差异，但理体上仍是同义，非绝对不同。若未逮此，非唯一由差异而成。若何？异与不异的差异即为差异与不差异之分别。以“差异”为主而言则为“差异”。
§264
264. Idāni tassā samāsavuttiyā bhedaṃ dasseti ‘‘sāya’’miccādinā. Sā ayaṃ samāsavutti visesyamattena guṇādisadisadhammena karaṇabhūtena kenaci upamānavatthunā manasi kataṃ ‘‘idaṃ upameyyavatthu īdisa’’nti sāmaññāvatthato visuṃ katavisesyena bhinnā visuṃ jātā, tattakena atulyā vā, abhinnavisesanā tulyavisesanayuttā attheva bhinnābhinnavisesanā atulyatulyavisesanayuttā bhinnavisesyayuttā aparāpi atthi. Evaṃ samāsavutti dvidhā hoti. Visesyameva mattamiti ca, avayavena sambhavabhedasabhāvassa samudāyepi pavattattā bhinnāti vuttā. Abhinnāni visesanāni yassamiti ca, bhinnāni ca abhinnāni ceti ca, tāni visesanāni yassamiti ca viggaho.
264. 现说此合说义之差异，由“此者”虚假用语显现。所谓此合说义，借专属自性、性质有无等由，依附于某比况事物，心中所生称为“此须比况事物”，通说事物内以分别之性质差异而成不同，亦或同一性质或相境结合，皆为异与不异之差异，且非均质同类。除以上者外，尚有他种差别。此类合说义有二种，其一为以差异为唯重，亦即由缘起组成而生成诸属之异，此中亦有同一性质性质之差异，异与不异概念就是性质之差别。论说如此，两类合说义由差异之要素产生。差异者为性质，异与不异的性质表明对错的区分。
Abhinnavisesana无差别限定语
§265
265.
Visuddhāmatasandāyī,
"纯净至意之聚集，"
Pasattharatanālayo;
"净明宝藏之所在；"
Gambhīro cā’ya’mambhodhi,
"深广者此大海，"
Puññenā’pāditomayā.
"由功德所充盈。"
§265
265. Ubhayamudāharati ‘‘visuddha’’iccādinā. Ayamambhodhi sāgaro puññena cirānucitakusalamūlena hetunā mayā āpādito patto, kīdiso? Visuddhaṃ lokavohārato devāsurānaṃ mathane visenāsammissattā amataṃ pīyūsaṃ sandadātīti visuddhāmatasandāyī, ambhodhi. Visuddhaṃ dosalesenāpyasamphuṭṭhattā accantanimmalaṃ amataṃ maraṇābhāvena amatasaṅkhātaṃ nibbānadhātuṃ sandadāti upadesakabhāvenāti visuddhāmatasandāyī, saddhammo. Pasatthāni niravajjattā ratanāni muttāmaṇiādīni, tesaṃ ālayo pavattiṭṭhānaṃ, ambhodhi. Pasatthāni buddhādīhi anekadhā, vaṇṇitāni ratanāni sattatiṃsabodhipakkhiyadhammasaṅkhatāni, tesaṃ ālayo, saddhammo. Gambhīro ca agādhattā sāgaro saddhammo ca ayamāpāditoti pakataṃ. Ayaṃ visesyamattabhinnā abhinnavisesanā visesyassa ambhodhino vivacchitā saddhammā bhinnattā, visuddhāmatasandāyittādino ca visesanassa vuttena pakārenābhinnattāti.
第265句以“纯净”之意相对举例。此海洋大海因功德长期积聚良善根本之因而被净满所充盈，此成就何以证成？“纯净”者指因远离世俗污秽，破坏诸天与魔等争斗之恶敌，供养不坏甘露，故名为纯净意之聚集，此海洋。此纯净虽被烦恼恚怒所扰未全显露，然其绝妙清净不坏、无死相、永恒具涅槃根界，由此纯净意之聚集也。正法因持清净无垢的宝玉、珍珠等，此海即宝藏之所在。此宝藏经佛及诸贤多方描述，此为七十三种菩提善法所集成宝藏，此处为净法。深远广大者指大海，纯净法如今此海般满，此故说已。此特异轻重不一之分类，及其不可分离之特性，皆由“纯净至意之聚集”等特性所明示，此即不可分离之义也。
§265
265. Idāni udāharati ‘‘visuddhā’’iccādinā. Visuddhāmatasandāyī lokavohārato devāsurānaṃ samuddamathane visena amissattā visuddhabhūtapīyūsadāyako, upamābhūtasamuddavaṇṇanāya buddhiyaṃ vattamānassa saddhammassa pakāsanato visuddhāmatasandāyī kāmāmisādidosalavenāpi amissitattā atinimmalaṃ jarāmaraṇarahitaṃ nibbānaṃ upadesadānena veneyyānaṃ dāyako, pasattharatanālayo niddosattā pasatthānaṃ muttāmaṇiādīnaṃ ratanānaṃ pavattiṭṭhānabhūto samuddapakkhe, saddhammapakkhe pana pasattharatanālayo buddhādīhi pasatthānaṃ sattatiṃsabodhipakkhiyadhammasaṅkhataratanānaṃ pavattidesabhūto, gambhīro pakatiyāyeva agādho, ekattanayādicatubbidhanayehi gambhīro ayaṃ ambhodhi ca eso samuddo ca, cittena gahitasaddhammo ca puññena bhavantaropacitakusalakammena mayā āpādito pattoti visesyabhūtassa ambhodhino vattumicchitasaddhammato bhinnattā ca, ‘‘visuddhāmatasandāyī’’ti iccādikānaṃ visesanānaṃ ubhayavisesyepi yathāvuttanayena abhinnattā ca ayaṃ samāsavutti visesyamattena bhinnā abhinnavisesanā hoti.
现在以“清净了”之意作示例。‘清净’涵盖心意纯净之理，乃世间行为中，诸天、人、阿修罗战斗海难时，以仇恨等恶念消除，不染污净而成为清净之泉。因此在比喻为海水的讲解中，佛陀指出“清净”者，即对正法具足信乐者，是爱欲、嗔恚及疑惑等恶质均已断除之净。是无生老死之极净涅槃所作指导法，亦为可智者修持之施与，故为净宝藏之所依。此宝藏无嗔无贼，胜清净宝物之处，在于涅槃的发起。梵行当中，净宝藏由佛及诸圣所守护，是三十七道品宝物清净之所显。此宝藏深广如海，深不可测，如四大合成海洋，佛意乘此宝物护持真法，功德及善业从中生起。我所称其为特殊广大宝海者，意指真法之深不可测，与善业相应，不可破坏故称。‘清净了’为境界清净等差之二重特质，二者虽区别而不分别，实同一实相，此即漏尽瑜伽中所谓存在，即无区别无分别故也。
Bhinnābhinnavisesana差别与无差别限定语
§266
266.
第二百六十六。
Icchitatthapado sāro,
“心意真义之言为要义，
Phalapupphopasobhito;
若果实盛放时光明照耀；
Sacchāyo’ya’mapubbova,
如实方可证得前果，
Kapparukkho samuṭṭhito.
长满荆棘布满枝蔓。”
§266
266.‘‘Icchite’’ccādi. Ayamapubbova vuttaguṇayogena acchariyarūpattā kapparukkho samuṭṭhito, kīdiso? Icchitaṃ lokiyaṃ yaṃ kiñci atthaṃ padadātīti icchitatthapado, kapparukkho. Icchitaṃ lokiyalokuttaraṃ yaṃ kiñci atthaṃ padadātīti icchitatthapado, jino. Sāro seṭṭho, kapparukkho jino ca. Phalāni pupphāni, tehi upasobhito, kapparukkho. Saha chāyāya candasūriyālokavilomarūpāya vattate sacchāyo, kapparukkho. Jino tu pubbe vuttāya kāyakantādirūpāya chāyāya yuttoti sacchāyoti. Ayaṃ visesyamattabhinnā bhinnābhinnavisesanā jinato visesyassa kapparukkhassa bhinnattā, phalapupphopasobhitatthassa kapparukkheyeva sambhavā, icchitatthapadatthassa sāratāya sacchāyatāya ubhayattheva bhāvato vuttavidhināti.
266.“欲取”诸词等。依此前所说的喻义而言，此“欲取”如同一株枯木生长起来，有何意义？所谓“欲取”是指世俗凡间给予任何涵义，此即“欲取”的意思，以枯木为喻。所谓“欲取”超越世俗凡间给予任何涵义者，此亦为“欲取”的意思，是指圣者。如理取义者为枯木与圣者二者皆上乘。果实与花朵，以此而修饰者为枯木。与树荫一起，太阳与月亮之光所遮蔽并显现者为树荫。圣者所说的“树荫”是指其先前所现身的形态，如身形及颜色。此差别有其特殊意义，即为圣者与枯木之差别所在；此差别与不差别合一的特殊分别，即因果实与花朵所装饰而显现的枯木特质，以及“欲取”二义具足者称为真实之树荫。此乃所说之义理。
§266
266.‘‘Icchitatthi’’ccādi. Icchitatthapado sattehi icchitānaṃ lokiyaaviññāṇakavatthābharaṇādīnaṃ dāyako kapparukkhavaṇṇanāya citte patiṭṭhitassa jinapadatthassa kathetukāmatāya icchitatthapado sattehi patthitānaṃ lokiyalokuttarānaṃ sakalatthānaṃ anurūpavasena tesaṃ tesaṃ sattānaṃ dāyako, sāro rukkhesu īdisarukkhassābhāvato uttamo, sāro sadevakādisattalokesu tādisasattavisesābhāvato uttamo, phalapupphopasobhito kappaddumānurūpaphalehi pupphehi ca upasobhito, sacchāyo candasūriyālokehi āvaraṇīyarukkhacchāyāya samannāgato, sacchāyo nīlapītādichabbidharaṃsijālehi samannāgato, apubbo pubbe asañjāto ayaṃ kapparukkho eso paccakkho kappapādapo samuṭṭhito sattānaṃ puññānubhāvena loke pātubhūtoti. Vattumicchitatthajinapadatthato visesyassa kapparukkhassa bhinnattā ca, icchitatthadānasārabhāvasacchāyasaṅkhatānaṃ visesanānaṃ ubhayasādhāraṇattā ca, phalapupphopasobhitatāya rukkhasseva visesanattā ca ayaṃ samāsavutti visesyabhinnāva bhinnābhinnavisesanā hoti. Icchito ca so attho ceti ca, taṃ padadātīti ca, phalapupphehi upasobhitoti ca, saha chāyāya vattamānoti ca vākyaṃ.
266.“欲取义”诸词等。以“欲取”一词而言，指诸有情之中，愿意执取世俗凡间或超越凡间之事物及诸器具等，此为被寄托于心的枯木比喻。为阐述圣者意义，且区分“欲取义”为指世俗及超世俗诸事物之相应，故称为“欲取义”，是诸有情的受者。对于树而言，因不存在如同树之别类，故此义为最高；对于天众及其他有情，因无此类最高特别者，故此义为最高。因果实与花饰而繁盛光亮，且树荫为遮蔽日月之光的遮蔽树荫。此树荫具有蓝、黄等多色网状的遮蔽性。此枯木非初非后，为非有闻之初枯木，是生起于因果报应之中，因众生善业感应而显现于世间。因欲取义与圣者意义所现枯木之差别，以及欲取义礼施之义理因真实树荫二义存在的共同与不同，及其果实与花饰之悦目条件等特质，此乃本章所述的分别类，即分别与不分别的综合分别。欲取义即指该义理，此词含义亦以果实花饰之悦目，并同树荫共为修饰。加之因树荫之遮蔽而生起故如此说。
§267
267.
Sāgarattena saddhammo,
海沙以诚法，
Rukkhatteno’dito jino;
树荫乃初者圣，
Sabbe sādhāraṇā dhammā,
一切诸一般法，
Pubbatrā’ññatra tu’ttayaṃ.
此前部分另有二义。
§267
267. Tadubhayaṃ vivarati ‘‘sāgaratteni’’ccādinā. Saddhammo sambuddhabhāsito sāgarattena sāgaraguṇasadisattā sāgararūpena uditoti sambandho, kittitoti attho. Jino rukkhattena yathāvuttanayena udito taṃ patto anupekkhitassa kakkhavuttiyā ambhodhiādisaddānaṃ. Pakaraṇādinā tu tathā patītyudayo, aññathā kathaṃ ambhodhiādisaddānaṃ dhammādisacchāyakattaṃ siyā. Bhedo tu ayaṃ pubbatra ‘‘visuddhāmatasandāyi’’ccādike sabbe ye keci tatropāttā visuddhāmatasandāyittādayo sādhāraṇā tulyā dhammā visesanāni ubhayatrāpi sambhavā, aññatra tu anantaravutta ‘‘icchitatthapado’’iccādo pana tayaṃ sādhāraṇaṃ , asādhāraṇañca visesanaṃ vuttanayeneti.
267. 以『以海之义』等语阐明上述两者。正法是正自觉者所宣说的，因具有与海同等的功德，故以海的形象被宣扬——此为文义的关联，意即『被称扬』。胜者以树木的形象，依前所述之方式被宣扬，彼已证得，对于未曾审察者，依照『大海』等词的粗直用法而言。然而，依据文脉等，彼以如是方式得以成立；否则，『大海』等词云何能成为法等的同义语？区别则在于：前文『给予清净甘露』等所列举的一切，如『给予清净甘露』之类的性质，乃是双方共通相等的法，是对两者均可适用的限定词；而在其余处，紧接前文所述的『达成所求之义的词』等，既有共通的限定词，亦有非共通的限定词，依所述之方式。
§267
267. Idāni tehi dvīhi samāsavuttehi vuttatthadvayaṃ pakāseti ‘‘sāgari’’ccādinā. Sāgarattena sāgararūpena saddhammo sammāsambuddhena desitapariyattisaddhammo udito kathito, rukkhattena jino udito. Sāgarakapparukkhādisaddā attano abhidheyyabhūtasāgararukkhādike atthe mukhyabhāvena apavattitvā buddhiyaṃ pavattaatthassāpi sādhāraṇabhūtavisesanapariggahena gammamāne vattumicchitasaddhammajinapadattheyeva pakaraṇādito tādisaatthappatītiyāsambhavato mukhyabhāvena pavattantīti adhippāyo. Tathā hi yadi ete mukhyatthena na pavattanti, ambhodhikapparukkhasaddā saddhammajinapadatthe kathaṃ pakāsentīti tesu dvīsu udāharaṇesu pubbatra ‘‘visuddhāmatasandāyī’’iccādipubbudāharaṇe sabbe dhammā ‘‘visuddhāmatasandāyī’’ti sabbe visesanadhammā sādhāraṇā ambhodhisaddhammānaṃ samānā, aññatra tu ‘‘icchitatthapado’’tiādike aññasmiṃ udāharaṇe pana tayaṃ ‘‘icchitatthapado, sāro, sacchāyo’’ti visesanattayaṃ sādhāraṇaṃ. Phalapupphopasobhitabhāvo pana rukkhāveṇiko, ‘‘apubbo’’iccādikaṃ visesanameva. Tathā hi iminā rukkhadhammabhūto koci viseso pakāsito na hotīti visesanattaṃ aññesuyeva vuttaṃ.
第267节。此处通过两种共犯的义理显明本节内容，由“‘sāgari’等”展开。正法通过“sāgarattena sāgararūpena”由正觉者宣说，法义完整的正法被称为正觉者所说之正法，如同圣者借树喻；而“Sāgarakapparukkhādisaddā”指的是以海与坚硬树等词中隐含被指涉的主要对象，被视为言辞中显往成正法之义理传达的代表，是绝大多数法义之根本涵义以解释圣语内容的主要法义。这在法义解析中是不可或缺的，即使不能始终占据主导地位，但此义理显现则是主要教义流转。若这等主要义理不成立，即“ambhodhikapparukkhasaddā”等词如何显现？在上述二例中“visuddhāmatasandāyī”等词均表现为“普通义”的类别，凡属此类正法法义特点皆属共通；而“icchitatthapado”、“sāro”、“sacchāyo”等，虽多例，却为共同的普通特征。结果功用方面，如树枝繁茂景象“phala-puppha-upasobhitabhāvo”所表示的树形景象，即“rukkhāveṇiko”、“apubbo”等，才是特别的法相特征。此类属树中隐含之法性特征，若无明确另行解说，均视为别种特别属性。
§268
268.
Vatthuno’ññappakārena, ṭhitā vutti tadaññathā;
因根本不同，现行品义临时别出；
Parikappīyate yattha, sā hoti parikappanā.
欲加说明之处，即为说明之所在。
§268
268. Parikappanaṃ parikappeti ‘‘vatthuno’’ccādinā. Vatthuno sajīvassa nijjīvassa vā vutti avatthā aññappakārena vattumicchitappakārāpekkhāya aññeneva rūpena ṭhitā, tasseva tato yathāvaṭṭhitappakārato aññathā aññena pakārena parikappīyate yattha vuttiyaṃ, sā parikappanā hoti, parikappīyate aññathā karīyate vatthuṭṭhiti etissanti katvā.
第268条。以“根本”等词语表述“外延界限”的确定。所谓“外延界限”，是指事物呈现存在状态或非存在状态时，根据所依赖的理由或条件，以区别于他法的特别形式为依凭，因而由此形式起首，并依其固有的方式，采用别种他法的表现方式加以界限，从而得知其存在标的。对存在的范围及界定，便称为“外延界限”的确定。
§268
268. Idāni parikappanaṃ dasseti ‘‘vatthuno’’iccādinā. Vatthuno yassa kassaci saviññāṇakaaviññāṇakapadatthassa vutti pavatti aññappakārena kappanīyappakārato aññena vijjamānappakārena ṭhitā pavattamānā, tadaññathā tato vijjamānappakārato aññenāvijjamānappakārena yattha vuttiyaṃ parikappīyate, sā parikappanā nāma hoti. Parikappīyate aññathā karīyate vatthuṭṭhiti etissamiti viggaho.
第268条。今释“外延界限”一词的含义，以“根本”等词为例。所谓“外延界限”，是指某物具备有识与无识两义含的对象时，其运行依赖不同的造作理由以及对立表现的形式。因此在有识表现的一种情况下，外延界限就是指依赖于一种造作现象的基础，并以异于此的另一种造作表现方式，对其存在范围加以控制与限制。对此界限的掌握称为“外延界限”的决定。解释为“依赖不同而以不同方式设界限，是事物存在的范围”之意。
§269
269.
Upamābbhantarattena, kiriyādivasena ca;
以比喻的内在要点，以及行为等方面，
Kameno’dāharissāmi, vividhā parikappanā.
我将举出各种不同的外延界限示例。
§269
269. Bhedaṃ tassā dasseti ‘‘upamā’’iccādinā. Upamā abbhantare yassā, tassā bhāvo, tena ca, kiriyādivasena ca vividhā nānappakārā parikappanā idāni kamena udāharissāmi.
第269条。以“比喻”等词语说明其差别。所谓“比喻”，是指其中所具内涵的现象，及其依赖的行为等方面，具有多样的不同依凭方式。现以各种方式举例说明外延界限。
§269
269. Idāni tassa bhedaṃ dasseti ‘‘upamābbhantare’’ccādinā. Upamābbhantarattena upamāya abbhantare vijjamānattā ca kiriyādivasena ca vividhā parikappanā kamena udāharissāmi. Upamā abbhantare assā parikappanāyeti ca, tassā bhāvoti ca, aneke vidhā pakārā yāsamiti ca viggaho.
269. 现在示现它的分别，称为「内部喻」等。所谓内部喻，是指将喻体置于喻辞之内，且根据知见及行为等多种不同方面加以具体说明的用法。我将举例说明。所谓位于喻辞之内的喻体的用法及其含义，有多种形式和样态，此处一一解释。
Upamābbhantaraparikappanā譬喻内部的构想
§270
270.
Icchābhaṅgāturā’sīnā,
欲望消退时所生的疾病，
Tā’tiniccala’maccharā;
有如无常的水流一样；
Vasaṃ nentīva dhīraṃ taṃ,
智者如同不受其困扰，
Tadā yogābhiyogato.
因为当时身心得到调和安稳。
§270
270. Udāharati ‘‘icchā’’iccādi. Icchābhaṅgena ‘‘buddhaṃ bhagavantaṃ vase vattessāmā’’ti bodhimūle katābhilāsavināsena āturā dukkhitā atiniccalasabhāvappattā atiniccalaṃ nāsikagge nayane katānatāvasena accantamakriyamāsīnā nisinnā tā accharā yoginisaṅkāsā māraṅganāti yathāvaṭṭhitāya sacetanānaṃ māraṅganālakkhaṇānaṃ vatthūnaṃ vutti vuttā, sāyamaññathā parikappīyate. Dhīraṃ devaṅganānampi siṅgārabhāvopacaritavilāsātisayenāpi akampattā. Taṃ bhagavantaṃ. Yogo mantānuṭṭhānaṃ, tattha abhiyogato yuñjanena vasamattano āyattabhāvaṃ tadā nentīva vahanti maññeti. Ettha iva saddasutiyā upamāsandeho na kātabbo, savasānayanamakubbantiyo māraṅganā vasaṃ nentīvāti parikappīyante. Hoti ca–
270. 现在举例说明「欲」等词义。因欲的断除，有言“愿于觉道所住成就”的义理，意指为消灭贪欲而在菩提树下对世尊起忧苦烦恼。他们因极度忧苦不安生起非常变化的性状，又表现为极端不安定，如鼻间动荡、眼睛瞬视、全身运动不已，盘坐而定。此时，他们的形态恰似禅定瑜伽者，因觉察与魔之相状等法而被称为魔军阵营。这种现象大致如下：对具分别智慧的魔军诸相器具有所作用与变动，因而产生不同的现象。德高的天人，即使被爱欲所引发极端的欢娱，也不会动摇。彼世尊，以瑜伽禅思为主导，所有由禅定激发的修习，皆显现出某种自身支配的状态，故可谓如同被持摄与调伏，随时若有所收摄而运作。此处，唱闻言音等的分别作用不可造作错误推度，应当明解，这些魔军通过动摇其所住之处，似乎制伏众生为己所有，这种情况可作概括。当有所成就时，说为“德高者如被制伏”，乃眼不瞋恚，不轻慢世尊的表现；因非于具体所作之行为上生起比量与分别之看法。即使在行为的计度范围内，此类禅定内涵的推度，也并非单纯拘于行为本身的计度，而乃因魔军所住不动之位，与世尊禅定禅思之关系的平等，共同心念契合之所以有此推度。如此方能彰显世尊调伏魔军之权智与功德。
‘‘Vasaṃ nentīva dhīra’’nti, nayane no’pamānatā;
「如被制伏者」，意指德高者眼中无轻慢之意；
Na hi kattukriyāya’tthi, upamānopameyyatāti.
因为于所作之具体行为中，不存在推量与比量之间的差别。
Kriyāparikappattepi ayamupamābbhantarā parikappanā, na kevalakriyāparikappanā māraṅganānamacalopavesanassa yogābhiyogena sāmyasandassanato, tathābhūtāya copavesanakriyāya dhīrassāpi tādisassa bhagavato avasānayanattanti parikappanatoti.
虽然行为有其计度，然而此间的推量属于内部推量，不仅是行为的计度；魔军因坐于不动之处受禅定的调摄，在此平等相契的禅定及行为中，德高者的结尾之光显现为如此推量。
§270
270. Idāni udāharati ‘‘icchā’’iccādinā. Icchābhaṅgāturā ajapālanigrodhamūle nisinnaṃ bhagavantaṃ ‘‘palobhessāmā’’ti māraṅganā attanāyeva katāya icchāya anibbattiyā pīḷitā, atiniccalaṃ hutvā nāsikagge patitadiṭṭhehi samannāgatānaññavuttiyā kriyantaravirahato. Āsīnā jhāyamānā nisinnā tā accharā yoginisadisā taṇhāaratiragāsaṅkhātā māraṅganāyo dhīraṃ siṅgārādhippāyena katānekalīlāvilāsenāpi akampamānaṃ taṃ bhagavantaṃ yogābhiyogato mantajappanasaṅkhātayoge yuñjanena vasaṃ attano vasaṃ tadā attano parājitakāle nentīva pāpenti maññeti. Ettha pubbaddhena māraṅganāsaṅkhātasajīvapadatthānaṃ vijjamānappakāraṃ dassitaṃ. Puna aparaddhena tesameva avijjamānayogābhiyogena vasīkaraṇaṃ kappitaṃ. Māraṅganānaṃ niccalanisajjāya yoginīnaṃ mantajjhayanasadisattā māraṅganānaṃ yoginīnaṃ upamānopameyyattaṃ sāmatthiyā gamyateti esā upamābbhantaraparikappanā nāma. ‘‘Nenti ivā’’ti payoge katepi kriyāparikappanaṃ na hoteva. Icchāya bhaṅgoti ca, tena āturāti ca, niggataṃ calaṃ calanaṃ asmā āsanasmāti ca, atisayena niccalanti ca, kriyāvisesanaṃ, yoge abhiyogoti ca vākyaṃ.
270. 现在举例说明「欲」等词汇。因欲的断除，因贪欲激动而在无忧树根处端坐的世尊，表现为“让我们追求”的意义，魔军因其欲望未灭时兴起纷扰，极不稳定，如鼻间震动，有视见落下现象及对彼诸识的断绝，心无动作，盘坐入禅，瑜伽者的姿态显现。魔军因极度爱欲所激，当以炽盛欢娱为主导，即使施展各种游戏娱乐也绝不动摇。世尊以禅定守护，诸种念诵礼敬中，调伏自身及魔军之意境，遂认为魔军仿佛被制伏。此处此前已示现魔军生动如有命脉，繼后亦示魔军因无明再度以同样方式受禅定制伏。因魔军定住不活跃之际，禅定或念诵力量之合一，此即内部推量，表明魔军瑜伽者间调摄状况与世尊相应的终期禅定状态，即所谓「不被推量者」。言“无所制伏”者，彼时施行之禅定行为推量全然消除。此中“断欲”，此为烦恼之断除，“因烦恼激动”，即烦恼之涌动。“无动作”是指状态无外在运动，是盘坐之所示。极为不动体现行为特殊，所谓禅定中力的作用。
‘‘Nenti ivā’’ti idha ivasaddasutiyā upamājotanatthaṃ ceti saṃsayo na kātabbo, sādhammasaṅkhātaguṇavisesassa sambandhe asati kriyāmattassa upamābhāvato. Vuttaṃ hi–
「无所制伏」者，此处通过声音等缘起现象的推量，故不应产生疑虑，对依般若觉智等完备之特性而言，行为的推量不存在，即所谓无此类推量。经中说，……
‘‘Vasaṃ nentīva dhīra’’nti, nayena no’pamānatā;
「犹如智者行住整肃」者，是说以正导引而无轻慢。
Na hi kattukriyāya’tthi, upamānopameyyatāti.
因为行为中不存在可比较者，故不能以彼为喻。
‘‘Vasaṃ nentīva dhīra’’nti ettha nayane gamyamāne pāpane upamānatā upamānabhāvo natthi, hi tatheva, kattukriyāya kattusambandhiyā kriyāya upamānopameyyatā upamānabhāvo upameyyabhāvo natthīti ayaṃ hetthattho.
言『犹如智者行住整肃』，此处在于比对时无恶意轻慢之比喻状态，亦无比较关系，诚如是，行为亦无可比较也，无比较者、无可比者，此即其理也。
Kriyāparikappanā动作构想
§271
271.
Gajaṃ māro samāruḷho, yuddhāya’ccanta’munnataṃ;
魔王如象般猛厉，激烈斗争至极高峰，
Magga’manvesati nūna, jinabhīto palāyituṃ.
必追随正道之路，惧怕胜士而退避。
§271
271.‘‘Gaja’’miccādi. Yuddhāya accantamatisayena unnatamuccaṃ gajaṃ hatthiṃ samāruḷho māro vasavattī taṃ jinātīti atthena jinato bhīto palāyituṃ kiñci nilīyanaṭṭhānaṃ maggaṃ pathaṃ anvesati nūna maññe. Iti kriyāparikappanā ārohanakriyāya maggamanvesanatthanti parikappitattā.
“象”一词的错误含义。因战争而生起极其强盛的高大雄壮的象，及高大的大象被魔王束缚在此，意谓被征服者害怕而逃离，必然追寻某种停歇之处、道路和归途，应该如此思量。这是为了说明升起行为的道路追寻，属于行为方面的说明。
§271
271.‘‘Gaja’’miccādi. Yuddhāya yuddhatthaṃ accantaṃ atisayena unnataṃ diyaḍḍhasatayojanāyāmānurūpauccaguṇasamannāgataṃ gajaṃ girimekhalaṃ samāruḷho māro jinā bhīto palāyituṃ maggaṃ nibbhayaṃ pathaṃ anvesati nūna gavesati maññe. Yuddhatthaṃ kurumāno gajārohanaṃ maggānvesanatthamiti kavinā parikappitattā esā kriyāparikappanā nāma. Accantamiti asaṅkhya sasaṅkhyabhāvepi pakaraṇato ādhikke eva vattati.
“象”一词的错误含义。这里指战争目的的象，其形态极为强盛，在长达一百五十由旬的高地上具足卓越品质，成为山岭的围障。被魔王征服，惧怕逃离，追寻安全的道路和归途，应被寻觅思量。作战时，出于战争目的乘象之行为是为了追寻道路，这由诗人说明，称作行为的说明。“极致”指数量极多人或极多，多到无数而超越计数，这是文献中惯用的表达。
Guṇaparikappanā性质构想
§272
272.
Muninda pādadvande te, cārurājīvasundare;
饶有光华的王者脚下的脚趾，俊美的王者足部；
Maññe pāpābhisammadda-jātasoṇena soṇimā.
应当思量，是由恶污染污而生的溶血，似溶血般的色泽。
§272
272. Muninda te cāru ca taṃ rājīvaṃ padumañca tamiva sundaraṃ tasmiṃte pādadvande soṇimā lohitattaguṇo, iti yathāvaṭṭhitā acetanassa lohitattalakkhaṇassa vatthuno vutti vuttā, sāyamaññathā parikappīyate. Pāpānaṃ kilesārīnaṃ abhisammaddena atisayaṃ sampisanena jātaṃ soṇaṃ rudhiraṃ, tena jātoti maññe. Iti guṇaparikappanā pādadvandasannihitalohitattaguṇassa ‘‘pāpā…pe… soṇene’’ti parikappitattā.
第272节。饶有光华的你，于那位俊美的王者脚趾和莲足之下，应如是思量。以红色相相似的溶血的存在，因为无意识者的红色相表现出出处，而如此说。对于因恶习污染极深而出生之溶血，当思量为恶性的染污，因而称“出生溶血”。这是品质说明，因脚趾处相近的红色性质由恶污交织而成，故说明为“由恶污染成的溶血”之意。
§272
272.‘‘Muninde’’ccādi. He muninda te tava cārurājīvasundare manuññapadumasundare pādadvande soṇimā rattavaṇṇaṃ pāpābhisammaddajātasoṇena maññe saparasantānagatapāpānaṃ sammaddanena jātena rudhirenāti maññe. Sabbaññuno pāde bhavantarasiddhapuññakammānubhāvena jātarattavaṇṇaṃ ‘‘pāpābhisammaddanenā’’ti parikappitattā ayaṃ guṇaparikappanā nāma. Cāru ca taṃ rājīvañcāti ca, pāpānaṃ abhisammaddoti ca, tena jātañcāti ca, tañca taṃ soṇañcāti ca, soṇassa bhāvoti ca viggaho.
“穆宁德”句起。彼“穆宁德”者，即汝之美丽如同王莲之足，洁白如金色红色相杂浑生者也。此乃谓汝所生者乃由过恶之业所熏染，乃因前世诸恶业力所致，故生时血色亦呈现如此。我以为此脚之色因具足智者所获殊胜功德因缘故，故得此生时鲜红颜色。此谓“由恶业熏染而生之金色”，此乃品质描述名也。“美丽”者，此亦指足色明丽；“王莲”者，莲花之尊贵名；“过恶熏染”者，意谓因所作诸恶业而影响身色生相；“生者”，指生生世世轮回中身形现象之生；“金色”者，此处指明丽光泽。此为品质描绘之释义。
§273
273.
Maññesaṅke dhuvaṃ nūna-miva’miccevamādihi;
“我以为疑惑确乎如此无疑乎”等句；
Sā’yaṃ byañjīyate kvāpi, kvāpi vākyena gamyate.
“此语何所指，何处所达”等句。
§273
273. Vohāratthaṃ parikappanāsūcake sadde dassento āha ‘‘maññe’’iccādi. Iti evarūpo saddarāsi ādi yesaṃ ‘‘takkemi, parikappemi, cintayāmi, yathe’’tyevamādīnaṃ, tehi sāyaṃ parikappanā kvāpi yathāvutte byañjīyate pakāsīyate, kvāpi katthaci pana vākyena gamyate maññeiccādīnamabhāvepīti.
273. 作为言说之义的描述者，“我以为”等词起。如此类声句组合起始，诸如“必然、陈述、思惟、依如”等词为首者，此类词作为品质限定，有时以片段表达其限定意义，有时则以完整句子传达“我以为”等词意境之缺失。
§273
273. Vohārasukhatthaṃ parikappanāpakāsake sadde dasseti ‘‘maññe’’ccādinā. Maññe, saṅke, dhuvaṃ, nūna, iva, evamādīhi saddehi sāyaṃ parikappanā kvāpi ettha viya katthaci byañjīyate pakāsīyate, kvāpi katthaci vākyena kriyākārakasambandhasahitapadasamudāyena gamyate ivādisaddayogābhāvepi kevalaṃ vākyasāmatthiyeneva ñāyate. ‘‘Maññe’’ccādipadapañcakaṃdvandasamāsena niddiṭṭhaṃ. Iti evaṃ pakāro saddasamudāyo ādi yesaṃ ‘‘takkemi, parikappemi, cintayāmi, yathā’’tiānīnanti viggaho.
273. 作为言说方便之目的，品质限定词似“我以为”、疑惑词如“疑惑、必然、如、依如”等，在某处以其本义有时以片段表明限定，有时以句子连系功能词表示其存在。有时即便缺少“依”等词连结，仅凭句子本身亦能理解其义。所谓“我以为”五类联合复合词之描写即此。总之，如此造句表明，是以诸声句起首诸如“必然、陈述、思惟、依如”等词，均为限定性质之述说用语之界说。
Gammaparikappanā意会构想
§274
274.
二百七十四。
Dayāsañcārasarasā, dehā nikkhantakantiyo;
具有慈悲流转之妙义者，其身生出光明；
Pīṇentā jina te sādhu-janaṃ sarasataṃ nayuṃ.
如是者，胜利者令善知识欢喜，令众生欢喜而引导之。
§274
274. Udāharati ‘‘dayā’’iccādi. Raso sineho, tena saha vattamāno saraso. Deho. Dayāya karuṇāya sañcāro dukkhitasattavisayā nirantarappavatti, tena saraso, tato. Jina te dehā sarīrato nikkhantakantiyo sādhujanaṃ pīṇentā tappentā tameva janaṃ sarasataṃ sapemataṃ nayuṃ pāpesuṃ, tādisaṃ tathāvidhadehanikkhantakantī naṃ sādhujanaṃ pīṇenti. Gammamānaparikappanāyaṃ yato kantiyo laddhasarasasarīrasaṃsaggā sayampi sarasā iva attānaṃ sevamānampi sādhujanaṃ sarasataṃ nentīti gamyate.
二百七十四。此中举「慈」字作例。所谓滋味即爱染，因其与滋味俱行。所谓妙义者。慈悲的流转，对苦之众生境界，乃不断生起。因是妙义，故有此妙义。胜利者其身由身所生出光明，令善知识欢喜，疼爱、慈护众生，使善知识欢喜；使彼众生皆欢喜、深爱。唯有此法，如此出身光明之妙义，令善知识欢喜。此乃就因缘关系观察，谓其光明由妙义与身之液体相连，即如水之流动，虽为自己所使役，亦令善知识喜爱群生者，共欢喜。如此可知。
§274
274. Vākyagammaparikappanamudāharati ‘‘daye’’ccādinā. He jina te dayāsañcārasarasā dukkhitasattavisayāya karuṇāya savisaye nirantarappavattiyā sañjātasnehato dehā sarīrato nikkhantakantiyo dasadisāsu niggatā nīlādichabbaṇṇaraṃsiyo sādhujanaṃ katapuññaṃ uttamajanaṃ pīṇentā sarasataṃsasnehabhāvaṃ pemasahitattaṃ nayuṃ tameva sādhujanaṃ pāpesuṃ. ‘‘Sarasataṃ nayu’’nti ettha ‘‘sādhujana’’nti sutasambandhena ñāyati. Karuṇāsinehasommadehasaṃsaggato kantiyo sayampi nissayaguṇato sommabhūtā attānaṃ visayaṃ katvā pavattajanepi muduṃ karontevāti ivādīnaṃ abhāvepi vākyagammaparikappanā. Ettha acetanānaṃ kantivatthūnaṃ janapasādasaṅkhātavatthuṭṭhiti ‘‘dayāsañcārasarasā ivā’’ti evamādiaññappakārena parikappito. Dayāya sañcāro punappunaṃ pavattīti ca, saha rasena snehena vattamānoti ca, dayāsañcārena sarasoti ca, nikkhantā ca tā kantiyo ceti ca, sādhu ca so jano ceti ca, sarasassa bhāvoti ca vākyaṃ.
二百七十四。此文作语句结构分析时，举例说明「慈」字相类。所谓胜利者，其慈悲流转的妙义，乃对苦难众生境界，以慈悲之相持续不断生起，故所生身体乃由身之液体光芒发出，周遍十方，呈现青等颜色之光泽。胜利者令善知识善人欢喜，因滋生慈爱的情怀而喜悦，护持彼等，使善知识导众人如水般带去，使彼众生远离恶劣。文中「带去」即依善知识引导义解。因慈悲之爱与软和身体之结合，此身可依止，安住于软和之境界，令彼众生柔顺之心生起。如此无明氛围消尽，造作若无，均可由语句结构解释明了。此处设想诸众生心中敬重与爱戴如村落群聚，故作「慈悲流转妙义」语句解析。慈悲行不断生起，随滋味相混合同行。妙义者，是光明。其身体从身流出光明，众善知识即是善人。诸善知识疼爱彼众生，令彼众生欢悦，远离恶道。此为此文各部分所表达的义理。
§275
275.
二百七十五。
Ārabhantassa yaṃ kiñci, kattuṃ puññavasā puna;
开始者凡有所为，因功德力而复成就；
Sādhanantaralābho yo, taṃ vadanti samāhitaṃ.
所得之功德间接利益，此谓专注；
§275
275. Samāhitaṃ samāharati ‘‘ārabhantassi’’ccādinā. Yaṃ kiñci kāriyaṃ kattuṃ sattubhaṅgādikaṃ ārabhantassa sajjībhūtassa yassa kassaci pumuno puññavasā kusalabalena kāraṇena kusalasāmatthiyena puna sādhyate sādhiyamaneneti sādhanaṃ, tato tameva vā antaramaññaṃ, tassa lābho, aññakāraṇalābhoti attho. Taṃ samāhitaṃ vadanti, samādhānaṃ samāhitaṃ.
275. “专注”是“开始者”等词合成。凡是为之所行所造，依诸法阻断等，开始而具足，因某人以功德力、善力及善因得成就，所谓所成，遂得其间或其他利益，谓之专注。
§275
275. Idāni samāhitālaṅkāraṃ dasseti ‘‘ārabha’’miccādinā. Yaṃ kiñci amittavijayādikaṃ kattuṃ ārabhantassa yassa puññavasā kusalabalena puna yo sādhanantaralābho tasseva kāriyasiddhiyā upakārakassa aññasādhanassa yo lābho atthi, taṃ kāraṇalābhaṃ samāhitaṃ vadanti tasseva kāriyassa samādhānattā patiṭṭhitattā samāhitaṃ iti kavino kathenti. Sādhyate sādhiyamaneneti ca, tañca taṃ antaramaññañceti ca, tassa lābhoti ca, samādhānamiti ca vākyaṃ.
275. 今以“开始者”等词示专注。谓凡为敌胜等而作、因中间之功德力及善力而成就，亦有助其成就之他功德力利益者，谓是受因利益为专注。诗人言：因成就而得间利益，且因因故得利益，故谓专注。所谓成就是所成所为之成就，此即“专注”之言也。
§276
276.
Mārāribhaṅgābhimukha-manaso tassa satthuno;
心专向斩断魔敌者，谓师尊心也；
Mahāmahī mahārāvaṃ, ravī’ya’mupakārikā.
大地广阔如巨响，太阳光明照耀其上。
§276
276. Udāharati ‘‘māra’’iccādi. Mārārino mārasattuno bhaṅge abhibhave abhimukhaṃ na parammukhaṃ manaṃ yassa tassa satthuno upakārikā āraddhamārabhaṅgakriyānuggāhikā mahāmahī ayaṃ mahārāvaṃ mārāridussahaṃ mahānādaṃ ravī akāsi. Idha mārāribhañjanaṃ kāriyamāraddhaṃ, tassa puññavaseneva mahīrāvo aparaṃ sādhanaṃ samāpannanti lakkhaṇaṃ yojanīyaṃ.
第276节。说明『魔』等语。指的是魔敌之身、魔的生命体，其破坏与侵扰，不是向远方而是直接向面前的心意。在此教法中，导师者助益的即是始发破灭魔的行为。这大地广阔、声震天地，可破魔敌、恶魔之害者。大地的响声如太阳一般，是随魔敌破灭而生；这是功德所成的另一种成就，具有明显且可度量的标志。
§276
276.‘‘Mārāri’’ccādi. Mārāribhaṅgābhimukhamanaso mārasaṅkhātassa sattuno maddane abhimukhacittassa tassa satthuno upakārikā āraddhamāravijayassa upatthambhikā ayaṃ mahāmahī mahārāvaṃ mārassa hadayavatthuṃ maddanto viya sahitumasakkuṇeyyaṃ mahānādaṃ ravī akāsi. Ettha mārabhaṅgajananaṃ satthūhi āraddhakāriyaṃ, tasseva siddhiyā hetubhūtaṃ aññakāraṇaṃ nāma mahīrāvo. Māro eva ari sattūti ca, tassa bhaṅgoti ca, tasmiṃ abhimukhaṃ manaṃ yasseti ca, mahantī ca sā mahī ceti ca viggaho.
第276节。从『魔敌』语起。向魔敌破坏之心意调伏、魔敌群体所形成的生命体，此心意向导者，是导师助益、支持魔胜行为的基石。这大地广阔、声震天地，如同支撑魔之心土一样，能携手共鸣发出响亮声音。此处，因导师起始之破魔行为而生的魔破灭，即是成就之因缘、没有其他缘由，名为大地广阔之响。『魔敌』即魔敌生命体；『破灭』为此心意向之；『面前心意』为指魔敌侵扰之心；此大地之广响即其标志也。
§277
277.
Avatvā’bhimataṃ tassa, siddhiyā dassana’ññathā;
彼已降伏自身意向，对于成就有不同的显现；
Vadanti taṃ pariyāya-vuttīti sucibuddhayo.
贤善觉者称此为『由说变说』。
§277
277. Pariyāyavuttiṃ paṭipādeti ‘‘avatvā’’iccādinā. Abhimataṃ kiñci atthaṃ dhanadānādilakkhaṇaṃ avatvā añjasā vācakabyāpārena anākhyāya tassābhimatassatthassa siddhiyā nipphādanatthaṃ aññathā aññena pakārena tannibbattianuguṇena yaṃ dassanaṃ vacanaṃ, taṃ sucibuddhayo pariyāyavuttīti vadanti. Pariyāyena vacanaṃ pariyāyavuttīti.
277. 『周说运用』以“承行”等词表达。所谓“承行”者，指将所意欲之事或旨意，将其作为财富施舍等特征，经由清净恰当之语言宣说，却未明说其意，借此促使所意之旨达成。为完成此事，借用他种他法以符合该成就之条件者，则诸圣智称之为周说运用。所谓周说，即谓言说之周详使用。
§277
277. Idāni pariyāyavuttiṃ dasseti ‘‘avatvā’’iccādinā. Abhimataṃ iṭṭhaṃ dhanadānādisarūpaṃ yaṃ kiñci atthaṃ avatvā ujumakathetvā tassa abhimatatthassa siddhiyā nipphattiyā aññathā vattumicchitatthassānurūpenāññappakārena dassanaṃ yaṃ kiñci dassanaṃ kathanamatthi, sucibuddhayo pariyāyavuttīti taṃ vadanti. Pariyāyena vutti kathanamiti ca, suci buddhi yesamiti ca vākyaṃ.
277. 今释“周说运用”谓以“承行”等词。将所意欲及所好之财富施舍等形状，先行承受而善巧表达；为使所欲意之果成就而作出不同声相，合适该意之意义。谓无确切言说，值彼纯正智慧者，称为周说运用。所谓“周说”，是言辞之周详使用，“纯正智慧”指明了此言辞的适用者。
§278
278.
Vivaṭaṅgaṇanikkhittaṃ, dhana’mārakkhavajjitaṃ;
置于开阔院落，财富未设防；
Dhanakāma yathākāmaṃ, tuvaṃ gaccha yadi’cchasi.
欲财如愿，若愿则往。
§278
278. Udāharati ‘‘vivaṭaṅgaṇe’’ccādi. Dhanaṃ vivaṭe kenaci anāvaṭattā aṅgaṇe pakāsappadese nikkhittaṃ atha ca pana ārakkhavajjitaṃ. Dhanaṃ kāmetīti dhanakāmāti āmantanaṃ. Tuvaṃ yadi icchasi gantuṃ dhanaṃ vā, yathākāmaṃ gaccheti dhanāvaharaṇamicchitamañjasā avatvā taṃsiddhiyā byājena vadati. Pariyāyavutti.
278. 举例说明“置于开阔院落”等字。财富置于某开阔且无遮蔽的院落显明之处，而未设防护。财欲即指追求财物的愿求。若你愿意前往，可随意前往。此乃提醒勿存取财物之心，承行潜藏，预示成就。此即所谓周说运用。
§278
278. Udāharati ‘‘vivaṭa’’miccādinā. Dhanaṃ muttāmaṇiādi vivaṭaṅgaṇanikkhittaṃ pākārādiparikkheparahitattā nirāvaraṇaṭṭhāne yena kenaci ṭhapitaṃ apica ārakkhavajjitaṃ. Bho dhanakāma tuvaṃ yadicchasi dhanaṃ gamanaṃ vā, yathākāmaṃ gacchāti cittenicchitadhanāvaharaṇavidhānaṃ ‘‘dhanamāharā’’ti ujumavatvā evaṃ byājena vuttattā idaṃ pariyāyavutti nāma. Vivaṭañca taṃ aṅgaṇañceti ca, tasmiṃ nikkhittanti ca, ārakkhena vajjitamiti ca, dhanaṃ kāmetīti ca, kāmaṃ taṇhaṃ taṃsampayuttaṃ vā cittamanatikkammāti ca vākyaṃ.
278. 释义“围护”一词。财富如宝石等被放置在围绕的院落中，院墙等保护设施缺失，被置于无遮蔽处，虽被人安置，但仍受保护严禁抢夺。世尊说：“你若欲求财或携带财物，令心意随所欲而行，按照意愿携带所求的财物，此称为‘取财者’，此词语带有厌弃之意，因此称为‘围护’。所谓‘围护’即指边界院落，财物放置其中，并有防护、禁止侵犯的意思。此处‘财’指所欲，‘欲’即与渴爱相连，意思是心意不逾越此境。”
§279
279.
Thutiṃ karoti nindanto, viya taṃ byājavaṇṇanaṃ;
诽谤者如同批评者，描述此种厌弃行为；
Dosābhāsā guṇā eva, yanti sannidhi’matrahi.
过失的显现本质即是性质，均现于现场和当时之中。
§279
279. Byājavaṇṇanaṃ vaṇṇeti ‘‘thuti’’miccādinā. Nindanto viya dosaṃ nidassento viya thutiṃ karoti vaṇṇaṃ bhāsati, taṃ byājathutilakkhaṇaṃ byājavaṇṇanaṃ nāma. Kathamettha guṇā patīyantīti āha ‘‘dosi’’ccādi. Atra vuttivisese dosā viya ābhāsanti paṭibhanti. Tādisapadādinā dosābhāsā guṇā eva iddhimantatādayo na dosopi koci sannidhimavaṭṭhānaṃ yanti. Hīti avadhāraṇe atra byājavaṇṇanamevidaṃ, na nindakamiti.
279. 述说厌弃含有虚妄的意图。诽谤者如同指示过失者一般，行厌弃并说明其性质，此即厌弃的特性称为述说厌弃。何以财物等善法堕落呢？回答说如同‘恶’（过失）一般。在这里，过失的外观如同善法显现。诸如此类词语的现象、特质等虽似过失，但并非真正的恶，亦不进入境界。故在此约定，述说厌弃是如此意思，非谓为诽谤。
§279
279. Idāni byājavaṇṇanaṃ dasseti ‘‘thuti’’ccādinā. Nindanto viya dosaṃ dassento viya thutiṃ karoti vaṇṇanaṃ karoti, taṃ vaṇṇanākaraṇaṃ byājavaṇṇanaṃ nāma hoti. Nindāsabhāvena pavattathutittā nindā eveti ce? Atra asmiṃ vuttivisese dosābhāsā dosā viya paṭibhāsamānā guṇā eva tādisapadappayogena iddhimantatādayo guṇāva sannidhiṃ guṇasabhāvāvaṭṭhānaṃ yanti pāpuṇantīti. Byājena vaṇṇanamiti ca, dosā iva ābhāsanti paṭibhāsantīti ca vākyaṃ.
279. 进一步说明厌弃即述说，为虚妄之意图。诽谤者如同显露缺陷者一般，行厌弃并述说，此为述说的构成，称为述说厌弃。若以诽谤言语进行厌弃，这便是诽谤吗？于此特别释义中，过失的显现如同过失，实则是性质等以特定用法显示有能力者，如同性质般堪得其境界，具性质的存在。谓以厌弃进行述说，过失如同显现明白述说之意。
§280
280.
二百八十。
Sañcāletu’malaṃ tvaṃ’si, bhusaṃ kuvalayā’khilaṃ;
你本是如净水般不动摇的, 如满布香草的地般完整纯净；
Visesaṃ tāvatā nātha, guṇānaṃ te vadāma kiṃ.
我今陀罗天臣称你诸德具足, 请告诉我你的卓绝殊胜究竟何在。
§280
280. Udāharati ‘‘sañcāletu’’miccādinā. Nātha tvaṃ akhilaṃ kuvalayaṃ uppalaṃ pathavīvalayañceti siliṭṭhaṃ sañcāletuṃ bhamayitumito cito ca bhusamaccantaṃ alaṃ samatthopi tāvatā taṃmattena te guṇānaṃ visesaṃ atisayalakkhaṇaṃ kiṃ kena kāraṇena vadāma. Iha uppalacālanasāmatthiyavibhāvanavasena nindati, tāva nikhilabhūmaṇḍalasañcālāvikaraṇato paramāya thutiyā saṃyojitoyaṃ bhagavā mahānubhāvaṃ vicitavāti bhuvanamaṇḍalasikhāmaṇīti. Byājavaṇṇanamīdisamaccantaṃ ramaṇīyaṃ, tadidañca sabbathā silesamupajīvati.
二百八十。一段以“你本不动”为喻，含讥讽之意。谓主君你如同圆满无缺、如莲花般纯净的土地一般，内外不摇不动。论及诸德之殊胜，实无独有之处，何以厉言称赞？此乃讥指莲花摇动之义乃虚妄无益。此处以莲动能力不可得而解，意指全地带动变动，乃大肆夸张，反映如来及其大神通及妙法的妙胜威德。文辞华美，且含隐喻，广泛应用于诠释法相。
§280
280. Idāni udāharati ‘‘sañcāletu’’miccādinā. Nātha tvaṃ akhilaṃ kuvalayaṃ nissesaṃ nīluppalavanaṃ pathavīmaṇḍalaṃ vā sañcāletuṃ kampetuṃ bhusamatisayena alaṃ samattho, tāvatā te guṇānaṃ visesamatisayaṃ kiṃ vadāma kathaṃ bhaṇāmāti. Kuvalayasaddassa uppalavisesavācakattā paṭhamaṃ nindāva, tasseva saddassa pathavīmaṇḍalavācakattā ‘‘iddhimato tava idaṃ kiṃ visesa’’nti uttamaguṇavaṇṇanā katā hoti. Īdisā byājavaṇṇanā pasatthā, sā ca sabbathā silesaṃ nissāya pavattatīti. Kuyā pathaviyā valayaṃ maṇḍalamiti samāso.
二百八十。此「你本不动」为诤语之讥。主君你如同圆满无缺的香草、莲花环绕之地带，在根基深厚的土地上不被动摇、不为动乱所扰。借以批判虚假动摇，称赞你诸德独具卓越、令我称扬。我等以“莲”字表达其声韵，为莲之特有象征。同时，此譬喻重在土地环绕成圈之意，体现常住之境。
§281
281.
二百八十一。
Visesi’cchāyaṃ dabbassa, kriyājātiguṇassa ca;
于物体的特殊愿望及行为所生的特质者；
Vekalladassanaṃ yatra, viseso nāma’yaṃ bhave.
于特殊显现之处，此即所谓的特殊。
§281
281. Visesavuttiṃ vatteti ‘‘visesicchāya’’miccādinā. Visese atisaye kismiñcipi kāriyavisese icchāyaṃ dabbādīnaṃ yatra vekallassa abhāvassa dassanaṃ vacanaṃ, ayaṃ viseso nāma visesavutti nāma bhave.
281. 关于特殊观念的说法，谓『特殊愿望』从错误起始。所谓特殊，是指从物体等对某一行为的特别愿望中，因缺少特殊显现而生为空白的称谓，这即是所谓的特殊，也叫特殊观念。
§281
281. Idāni visesālaṅkāraṃ dasseti ‘‘visesi’’ccādinā. Visesicchāyaṃ atisaye kāriyavisese icchāyaṃ sati dabbassa ca kriyājātiguṇassa ca yatra yasmiṃ vuttivisese vekalladassanaṃ abhāvakathanamatthi, ayaṃ viseso nāma bhave visesavutti nāma siyāti. Vikalassa bhāvoti ca, tassa dassanamiti ca vākyaṃ.
281. 此处以特殊装饰称其为『特殊』，因特殊愿望是对行为上的特别愿望，并存于物体及行为的本性里，当中缺少『特殊显现』之语句，此即名为特殊，亦称特殊观念。‘缺少显示’意即‘此处无显示’之句。
§282
282.
Na rathā na ca mātaṅgā, na hayā na padātayo;
非战车，亦非骡；非马，亦非马车之轮。
Jito mārāri muninā, sambhārāvajjanena hi.
如金刚勇猛的圣者，确实以业力缚缚魔，令魔被制伏。
Dabbavisesavutti. · 物质特殊义。
§282
282. Udāharati ‘‘na rathā’’iccādi. Subodhaṃ. Atra ca vijayopakaraṇacaturaṅgānīkalakkhaṇadabbābhāvena samatiṃsapāramitāsaṅkhatasambhārāvajjanasseva mārārivijayalakkhaṇo viseso vutto.
第282节 《不以战车》等文的示说。此处因讨论四乘象征器具与战胜魔敌之特征，乃是简明易懂的解释。具体说，为了说明已成就彼岸之修波罗密的果位修行者，以聚集之业为缚束，殊显战胜魔敌的特征，此即特别称为胜魔之特征。
§282
282.‘‘Na rathā’’iccādi. Rathā tayo antamaso saparivārānaṃ tiṇṇaṃ rathānaṃ anīkavohārato tādisā tayo rathā ca natthi. Mātaṅgā tayo vuttanayena anīkasaṅkhātā tayo mātaṅgā ca natthi. Na hayā tayo tādisā anīkasaṅkhātā tayo assā ca natthi. Padā na antamaso sāyudhānaṃ catunnaṃ purisānaṃ anīkavohārato tādisā cattāro purisā padā ca natthi. Tathāpi muninā sambhārāvajjanena hi samatiṃsapāramidhammānaṃ ābhogakaraṇeneva mārāri mārapaccattiko jito abhibhavito. Iha jayopakaraṇabhāvena ṭhitānaṃ rathānīkādīnaṃ dabbānaṃ vekallaṃ dassetvā sattuvijayasabhāvānaṃ sambhārānaṃ āvajjanavisesassa vuttattā esā dabbavisesavutti nāma. Ratho nāma catupurisaparivāro, tādisaṃ rathattayaṃ rathānīkaṃ nāma. Hatthī pana dvādasapurisaparivāro hoti, tādisaṃ hatthittayaṃ hatthānīkaṃ nāma. Asso tipurisaparivāro, tādisaṃ hayattayaṃ hayānīkaṃ nāma. Sāyudhā cattāro purisā padānīkaṃ nāma. Iha rathādīsu ṭhitā viya sīghaṃ pādabalena gantvā yujjhamānā purisā pādopacārena ‘‘pādā’’ti vuttā. Rathādīnaṃ pamāṇaṃ tayoti anīkaṭṭhāne dassetvā purisapamāṇassāvuttepi antamaso cattāro purisā anīkaṃ nāma hontīti pakaraṇato cattāroti ñāyati. No ce? Sāvudhapurisavācakassa padātisaddassa ‘‘padātayo’’ti bahuvacanena rūpasambhavato ‘‘rathā na, mātaṅgā na, hayā na, padātayo na’’ iti sambandho. Dabbavisesavutti dabbena dabbapaṭisedhanato visesakathanaṃ visesassa vuttīti ca, dabbena dabbapaṭisedhena visesavuttīti ca vākyaṃ. Kriyāvisesavutyādittayampi evameva daṭṭhabbaṃ.
第282节《不以战车》等文。所谓‘战车’为随从的三乘战车，乃指三辆车的车夫队伍，而实际上没有此三辆车。所谓‘象’为三队大象，亦非实有。所谓‘马’为三队马匹，亦非实有。双足之脚，不为四人的武装随从，四人的脚也不实有。尽管如此，圣者以聚集的业力缚缚，确已战胜魔敌，获得控制。此处以胜利之标志对盛装的诸战车、随从比喻成聚集业力的缚缚，显现众生能获胜的内涵，因而称为聚缚之特征。战车者，谓四人随从；类似的三辆车称为‘战车’，而三象随从则称为‘象车’，十二人随从则为‘马车’，三马随从为‘马’；四足随从称为‘脚’。如同战车中之人以足力行走奋战，故称之‘足’。战车此三者大小由随从数显，四脚亦同。由‘足’复数会合意，意即‘车辆无，象无，马无，足无’，表明无实境。特别说明所谓聚缚，即业力之缚缚，具体而言为业力束缚生死者，此举说明业力缚缚的重要性。如若非此，则‘足二复数’（二足复数之理），会影响词义。此处‘聚缚’乃因业力缚缚之特别意，为区别而称，以此特征说明。此亦是行为特征的特别说明，结论亦如是，应如此观察理解。
§283
283.
Na baddhā bhūkuṭineva, phurito dasanacchado;
非被系缚于粮仓内，满口断齿坚固，
Mārāribhaṅgañcā’kāsi, munivīro varo sayaṃ.
圣者勇猛显现击破魔敌，是自证优胜的圣人。
Kriyāvisesavutti. · 作用特殊义。
§283
283.‘‘Na baddhā’’iccādi. Bhūkuṭi bhamubhaṅgo kopajanito na baddhā na racitā, dasanacchado cādharo neva phurito neva kampito kopena. Tathāpi ca varo uttamo munivīro sayaṃ mārārino bhaṅgaṃ parājayaṃ akāsīti. Bhūkuṭibandhanādikriyāvigamena nibbikāravijayalakkhaṇo viseso dassito.
283.“非缚”之类。山崩、峰裂、岩破等因忿怒所生之变，非系缚也，非制造也；牙齿折断虽为因缘所托，既未曾触动，亦未曾震动，非出忿怒。尽管如此，世尊这位最为高贵的圣者，自身能够断灭魔王之破坏与屈服。这是由于远离山崩折断诸业，显示出离欲涅槃胜利的殊胜标志。
§283
283.‘‘Na baddhā’’iccādi. Bhūkuṭi kopavikārabhūto bhamubhaṅgopi na baddhā na katā, dasanacchado dantāvaraṇo neva phurito na kampāpito. Tathāpi varo uttamo munivīro muniguṇavīraguṇayutto tathāgato sayaṃ mārāribhaṅgañca akāsīti. Ettha bhamubhaṅgaracanādikaṃ kriyaṃ akatvā nibbikārassa mārabhaṅgasabhāvavisesassa vuttattā esā kriyāvisesavutti nāma. Bhūnaṃ kuṭi vaṅkatāti ca, māro eva arīti ca, tesaṃ bhaṅgoti ca vākyaṃ.
283.“非缚”之类。因忿怒而生之山崩裂变、峰解破碎的变相，既非束缚，亦非造作；牙折断而牙龈尚存，既未触碰，亦未震荡。尽管如此，最尊者圣者、贤圣勇士、具圣行圣德的如来，亲自摧破魔王的破坏。这儿指不造作山崩峰裂之类行为，因而显示出远离欲界烦恼的涅槃本性殊胜之相，这被称为“行为殊胜之说”。“山”为“丘”，“魔”为“敌”， “破坏”为“毁坏”之意。
§284
284.
Na disāsu byattāraṃsi,
不在诸方位上散布，
Nā’loko lokapatthaṭo;
光明不离此世间；
Tathāpya’ndhatamaharaṃ,
亦如夜之暗黑，
Paraṃ sādhusubhāsitaṃ.
其次，是善说法。
Jātivisesavutti. · 种类特殊义。
§284
284.‘‘Ni’’ccādi. Disāsu dasasu byattā patthaṭā raṃsi na bhavati. Loke sakalasmiṃ patthaṭo vitthato ālokona bhavati. Tathāpīti visesanicchāyaṃ, tajjātikattābhāvepi sādhūnaṃ subhāsitaṃ saddhammasaṅkhātaṃ paramaccantameva andhatamaṃ iṭṭhāniṭṭhāvekallato paññācakkhussa andhakāraṃ mohandhakāraṃ haratīti andhatamaharanti. Raṃsiyā andhakārāpahārasamatthāya nivattiyā viseso subhāsitassa dassito.
第284偈：“从‘无常’起说。于十方皆无粗糙坚硬，亦无钩刺。世间处处平坦展开，光明显现。因此此处以特别愿望，因无同类之别，称圣者们善说真法为无限殊胜，乃至胜于黑暗与光明之分别。智慧之眼所见黑暗，称为迷惑之暗；而此黑暗能除去迷暗。因此称为极大黑暗。干扰如尘埃，能除黑暗者必有回转，故特别宣说此善说除尘埃黑暗之功德。”
§284
284.‘‘Na disāsu’’iccādi. Disāsu byattā patthaṭā raṃsipi natthi, lokapatthaṭo ālokopi natthi. Tathāpi sādhusubhāsitaṃ saddhammo paramaccantaṃ andhatamaharaṃ atthānatthatīraṇakkhamassa paññācakkhussa andhakārakamohatamaṃ haraṃ hotīti. Idha andhakāraviddhaṃsane samatthaṃ raṃsijātyādikaṃ paṭisedhetvā subhāsitassa andhakārāpaharaṇasaṅkhātassa visesassa vuttattā ayaṃ jātivisesavutti nāma. Loke patthaṭoti ca, andhetīti andho moho, tamasadisattā andhoyeva tamoti ca, taṃ haratīti ca, sādhūnaṃ subhāsitamiti ca vākyaṃ.
第284偈：“‘无粗糙坚硬’起说。于十方并无广阔粗糙及钩刺之物，世间亦无平坦光明显现。然此乃善说真法，极胜于最深黑暗，能度真义，智慧之眼见极深黑暗，是生起的最迷惑之暗。今于除去黑暗认知，能断尘埃诸障碍者，称作除去黑暗之善说，特别释此义为生起特殊说明。世间所谓平坦，即是黑暗，迷惑与暗同，取去黑暗则是善说之意。”
§285
285.
Na kharaṃ na hi vā thaddhaṃ, muninda vacanaṃ tava;
“既非坚硬，亦非刚实，贤者，乃是你的言语；
Tathāpi gāḷhaṃ khanati, nimmūlaṃ janatāmadaṃ.
然而却能挖掘坚硬，拔除世人的根基懈怠。”
Guṇavisesavutti. · 性质特殊义。
§285
285.‘‘Na khara’’miccādi. Muninda tava vacanaṃ na kharaṃ na lūkhaṃ, na thaddhaṃ vā kaṭhinañca na hi. Tathāpi tādisakharattādiguṇābhāvepi janatāya janasamūhassa madaṃ gāḷhaṃ daḷhaṃ katvā nimmūlaṃ khanatīti. Ayosaṅkumhi pasiddhakharattādiguṇanisedhena munindavacanassa viseso āvikato.
285.『非坚硬』等语。尊者，汝言语所谓非坚硬，非粗糙，非厚重，亦非坚硬难破。尽管如此，因缺少坚硬等诸性质，众生众多聚集之中，其轻慢傲慢被坚硬粗厚所破坏，根基被挖掘清除。此义指已断绝坚硬等性质，故此尊者言语具特殊涵义而不显露。
§285
285.‘‘Na khara’’miccādi. He muninda tava vacanaṃ kharaṃ kakkasaṃ na hoti, thaddhaṃ vā na hoti. Tathāpi janatāmadaṃ janasamūhassa jātyādiṃ nissāya pavattaṃ gabbaṃ gāḷhaṃ daḷhaṃ katvā nimmūlaṃ mūlamasesetvā khanatīti. Khaṇanakkhamaayosaṅkuādīsu labbhamānaṃ kharattādiguṇaṃ paṭisedhetvā buddhavacanassa madakhaṇanasabhāvasaṅkhātassa visesassa vuttattā ayaṃ guṇavisesavutti nāma hoti. Natthi mūlamassa khaṇanassāti ca, janānaṃ samūhoti ca, tāya madoti ca viggaho. ‘‘Gāḷhaṃ nimmūla’’nti khaṇanakriyāya visesanattā gāḷhaṃ nimmūlaṃ khaṇanaṃ karotīti yojanā.
285.『非坚硬』等语。贤者，汝语中所谓坚硬，不是坚石，不是厚重。然众生之傲慢由类众生根基等所起，因其根基坚硬粗厚而被破坏，基根被撼动。此因破坏坚硬等性质、于如钢铁等处获得之坚硬性质予以否定，于佛语中称为“破除傲慢坚硬特质”之特殊说法。对于根基破坏不存在此义，亦非指众生群体，亦非傲慢，因“坚硬根基”指对破坏行为特殊描述故言坚硬根基破坏，约十里为量度。
§286
286.
Dassīyate’tidittaṃtu,
将要显现的是过度的独断、
Sūravīrattanaṃ yahiṃ;
如勇猛豪强的行为，
Vadanti viññū vacanaṃ,
智者们所说的话语，
Ruḷhāhaṅkāramīdisaṃ.
此类约定俗成的我慢。
§286
286. Ruḷhāhaṅkāraṃ vadanti.
286. 他们所说的，是约定俗成的我慢。
§286
286. Idāni ruḷhāhaṅkāraṃ dasseti ‘‘dassīyate’’ iccādinā. Sūravīrattanaṃ sūrabhāvavīrabhāvaṃ atidittaṃ tu atisayena pana dittaṃ yahiṃ vākye dassīyate, īdisaṃ vacanaṃ viññū kavayo ruḷhāhaṅkāramiti vadantīti. Sūro ca vīro cāti ca, tesaṃ bhāvoti ca, ruḷho uggato ahaṅkāro ettha vuttiviseseti ca vākyaṃ.
二百八十六、今释『Ruḷhāhaṅkāra』：此词根自『dassīyate』之类表示“展示”或“显现”。其涵义为勇猛之行为勇猛之态，虽为过度，却以极其显著之态度呈示。此在句中所展现，贤达诗人称其为『Ruḷhāhaṅkāra』。『Sūro』与『Vīro』二词皆指勇士，合起来即其意义所在，『Ruḷho』指高扬之自我，特以此义修饰语句。
§287
287.
二百八十七。
Dame nandopanandassa,
制伏，犹如乐趣中制伏而得安乐者，
Kiṃ me byāpāradassanā;
何者为我烦脑之显现乎？
Puttā me pādasambhattā,
『我子』者，从足所生也，
Sajjā santeva tādise.
『拟制』者，如是等也。
§287
287. Udāharati ‘‘dame’’iccādinā. Nandopanandassa nāgarājassa appameyyamahānubhāvassa dame damane me mama niravadhisarantippameyyappabhāvānucaritakittinopi parassa byāpāradassanā payogapaṭipādanena kiṃ payojanaṃ, na kimpi, yato me pādasambhattā pādāvanatā tādise kammani sajjā baddhakacchā santeva vijjanteva, tatoti yojanīyaṃ.
287. 举例‘驯服’等意：对于那难波难达王、那尊大威力的龙王而言，驯服、驯服者我，及我无尽奔逸、无边广大威力的随从，也相应地进行通晓指示、示现不同法——以此因缘、以此功用，何用之有？毫无用处。此由我足所生足之庄严行为如拟制缚带般确认，而谓之应当继承。
§287
287.‘‘Dame’’ccādi. Nandopanandassa nāgarañño dame damakaraṇe byāpāradassanā bhuvanattaye pavattamānaānubhāvena ca sampavattitakittisamūhena ca samannāgatassa mayhaṃ tādisapayogadassanena kiṃ payojanaṃ. Yasmā me pādasambhattā mayhaṃ caraṇāvanatā tādise kicce sajjā sannaddhā puttā bahavo santi eva, tasmāti. Cetovasitāya sūravīrabhāvo iha atiditto dassito hoti. Byāpārassa dassanamiti ca, pādesu sambhattāti ca vākyaṃ.
287.关于‘驯服’等：对于那难波难达王，龙至尊，在驯服执行中，其事业示现普遍存在，而该示现所带来的互相贬扬全盛功用，由我以相应的适用示现，意在何用？因我足所生，我之足庄严于此等任务中，有子多也。由此故。心志坚固，勇猛威力，皆已被给予充分彰显。所谓事业之显现，即指足方庄严，言此句也。
§288
288.
Sileso vacanā’nekā-
戒语多言——
Bhidheyye’kapadāyutaṃ;
应当分解为一个词组；
Abhinnapadavākyādi-
不可分割的词和句子等——
Vasā tedhā’ya’mīrito.
此处的用法即如是无误。
§288
288. Silesaṃ niddisati ‘‘sileso’’iccādinā. Anekaṃ bhinnamabhidheyyattho yassātyanekābhidheyyaṃ. Ekena samānena padena sarūpena āyutamanvitaṃ yaṃ vacanaṃ vuttīti anuvaditvā so silesoti vidhīyate, yena kenaci rūpena upamānopameyyalakkhaṇatthānaṃ silesanato. Ayañcevaṃlakkhaṇo sileso tedhā īrito. Kathaṃ? Abhinnapadavākyādivasā abhinnamekaṃ padaṃ syādyantatyādyantarūpaṃ yatra, tameva vākyaṃ vākyalakkhaṇopetattā. Taṃ ādi yesaṃ, tesaṃ vasāti attho.
第288条 说明「silesaṃ」意指『sileso』等的用法。若含多种词义而应分解的内容存在，则乃所说词汇中有多个词义。谓用单一同义词、同句话形状组成并相互连结的语句即称「sileso」，此为以某种体裁品类作比喻，称作相似与被比的特性。此种特性即为「sileso」之意。如何理解？以不可分割的词、句子等为前提，在相互依存且内在有外在差别的情况下，即称该句含句的特征。开始之处即为此意。
§288
288. Idāni silesālaṅkāraṃ dasseti ‘‘sileso’’ccādinā. Anekābhidheyyaṃ ekapadāyutaṃ ubhayattha sādhāraṇattā tulyena saddarūpena yuttaṃ yaṃ vacanaṃ atthi, so sileso nāma. So pana yena kenaci sādhammarūpena upamānopameyyabhūtānamatthānaṃ siliṭṭhattā aññamaññaṃ phusitvā ṭhitattā sileso nāma. Ayaṃ vuttalakkhaṇo sileso abhinnapadavākyādivasā akatavikārānaṃ syādyantatyādyantapadasamannāgatānaṃ vākyalakkhaṇopetavākyānaṃ pabhedena tedhā īritoti. Anekamabhidheyyaṃ yasseti ca, ekañca taṃ padañceti ca, tena āyutanti ca, abhinnāni padāni yasminti ca, tañca taṃ vākyañcāti ca, taṃ ādi yesaṃ abhinnapadavākyānanti ca, tesaṃ vaso bhedoti ca vākyaṃ.
第288条 此处说「silesa」为装饰格，即用『sileso』等词说明。含多词义而应合为一个词的，若该词语两方相等且形声相似，则称之为「sileso」。此「sileso」是指用某种正法的体裁作比喻，比方与被比之义相接触且稳固，称为「sileso」。此句意指凭分辨不可变异的不可分割词与句子等，其中包含具有句义特征的语句。含有多种词义且只有一个词，谓之「āyuta」，从而谓其词不可分割，及其所构成的句子，也相当于此义，于是说其句义即为此。
§289
289.
Andhantamaharo hārī, samāruḷho mahodayaṃ;
黑暗浓厚深沉，晨光缓缓升起；
Rājate raṃsimālī’yaṃ, bhagavā bodhayaṃ jane.
光辉如绮丽光环，世尊觉醒天下众生。
Abhinnapadavākyasileso. · 不分离词句连结。
§289
289. Udāharati ‘‘andhantami’’ccādi. Ayaṃ bhagavā sūriyo mahāmuni ca. Tattha sūriyo tāva andhantamaharo pakatiyandhakāropahārī, mahāmuni tu andhakāramohatamāpahārī. Hārī manuñño sūriyo mahāmuni ca, sūriyo mahodayaṃ mahantaṃ udayaṃ pabbataṃ samāruḷho, mahāmuni tu mahodayaṃ mahantamabbhudayaṃ sammāsambodhisamadhigamarūpaṃ samāruḷho patto. Raṃsīnaṃ mālā, sā assa atthīti raṃsimālī, sūriyo mahāmuni ca. Jane bodhayaṃ niddāpagamanena kilesaniddāpagamanena vā pabodhayanto rājate dibbatīti. Abhinnapadavākyasileso bhaṅgena vinā yathāvaṭṭhānamubhayattha padayojanato.
第289偈释义：“黑暗浓厚”等语。此处指世尊如同太阳、大圣者。太阳者，能消散浓厚黑暗者；大圣者，能破除无明烦恼。‘浓厚者’指世人眼中的太阳与大圣者；‘太阳’比喻伟大日出，如山峦缓缓升起；‘大圣者’则比喻真如来得大觉悟、成就正觉之光缓缓升起。‘光环’指光环之义，是太阳与大圣者。‘觉醒众生’指以令世人从睡眠和烦恼中觉醒而照耀世间。此为无间断句式、词义连贯的阐释。
§289
289. Idāni udāharati ‘‘andha’’miccādinā. Mahodayaṃ mahantaṃ udayaṃ pabbataṃ, sabbaññupadavisaṅkhātamahābhivuddhiṃ vā samāruḷho āruḷho, sampatto vā, andhantamaharo cakkavāḷagabbhe patthaṭapakatighanandhakārassa, ñāṇalocanassa andhakaraṇato andhakāroti vuttamohassa vā viddhaṃsako, hārī teneva manuñño raṃsimālī attano raṃsimālāya samannāgato jane pakatiniddāya kilesaniddāya vā samannāgate satte bodhayaṃ bodhayanto ayaṃ bhagavā divākaro, chahi bhagadhammehi samannāgato buddho vā rājate dibbatīti. Dvīsu pakkhesu padānaṃ samānabhāvena ṭhitattā ayaṃ abhinnapadavākyasileso. Andho ca so tamo ceti ca, taṃ haratīti ca, mahanto ca so udayo pabbato cāti ca, mahanto ca so udayo abbhudayo abhivuddhi cāti ca, raṃsīnaṃ mālāti ca, sā assa atthīti ca, bhago sirī assa sūriyassa atthīti ca, bhago sirīkāmapayatanādippakāro assa satthuno atthīti ca viggaho. Abhinnapadavākyasaṅkhāto sileso. Aparopi attho ettha silissatīti sileso. ‘‘Bhinnapadavākyasileso’’tiādikampi iminā nayena ñātabbaṃ.
第289偈今释“黑暗”等义。大日出是大而伟大日出之意，山峦，所有相续词所示之大成长之日出缓缓升起之义。所谓“黑暗浓厚”是在世界大地中心聚合厚重黑暗无法见明眼之处，由于无明，如同无明之暗故，为认知之眼遮蔽称为“黑暗”，由于煞那烦恼之害破坏之意具足。‘浓厚’意即‘是’；‘伟大日出山峦’是大觉者大觉之象征。‘光环’即光环，光环是尊贵者荣光之意。‘觉醒众生’指照令有情觉醒脱离愚迷或烦恼。此乃世尊如日耀千界，具备六根德的觉者，光辉照耀一切天界。此两句足见词义相依相成不可分割。‘黑暗’即愚昧；‘除去’即消除；‘伟大日出’为巨大升起；‘光环’即光芒之花；‘尊贵之义’即为太阳光辉之尊贵，象征佛陀智慧荣耀；‘觉醒众生’是佛陀以智慧令众生觉知真理。此乃不可分割之句式。解释释义详尽，划清结构，表达出佛陀智慧胜盖黑暗的义理。‘差别句式’为需要明了。
§290
290.
Sāradāmalakābhāso, samānītaparikkhayo;
如沙拉之花明艳，如莲花般洁净。
Kumudākarasambodho, pīṇeti janataṃ sudhī.
莲华水圣者觉悟，众人智者称颂。
Bhinnapadavākyasileso. · 分离词句连结。
§290
290.‘‘Sārade’’ccādi. Sudhā assa atthīti sudhī, cando. Sobhanā sabbaññutaññāṇarūpaṃ buddhi assa atthīti sudhī, sammāsambuddho. Sārado saradakāle sambhūto amalako nimmalo ābhā sobhā yassa so, cando. Paresaṃ nibbānasāraṃ dadātīti sārado, amalako ābhāso, amalakassa hatthāmalakasseva vā ābhāso asesañeyyāvabodho yassa so, sammāsambuddho. Saṃ sammā kamenānīyamānattā ānīto parikkhayo kaṇhapakkho yena so, cando. Samaṃ vūpasamaṃ ānīto parikkhayo hāni kilesasattukato adhigatakkhayattā yenaso, sammāsambuddho. Kumudākarassa kumudassa raṃsiyā sambodhi vikāso yassa so, cando. Kuyā pathaviyā mudaṃ pītiṃ karotīti kumudākaro, sambodho catusaccāvabodho yassa so, sammāsambuddho, janataṃ janasamūhaṃ pīṇetīti. Ayaṃ bhinnapadavākyasileso vuttena vidhinā padānaṃ bhinnattā.
第290偈『秋月』等句。智慧者以甘露比喻智慧，智慧是光明；正自觉者是具足圆满知识的智慧。有如秋月，秋月时节显现出的明净无瑕光辉，犹如清净无瑕的果实，「秋月」即此之义。清净无瑕的光辉，犹如无垢无染的果实光耀，是正觉者的智慧。智慧者如秋月，给予他人涅槃的精髓，因而被称「秋月」，是无垢之光，象征无垢的觉知。正觉者光明普照，如净无瑕的莲花水之开显，摧毁欲乐的黑暗阴翳；此智慧乃以完全灭除烦恼为标志。莲水圣者，即莲花开之圣者，是具足清净智慧开启的正觉者，令众生欢喜称颂。此处因各句词义别异，故分开解说。
§290
290.‘‘Sāra’’iccādi. Sārado saradakāle sambhūto, veneyyānaṃ nibbānasāradāyako vā, amalakābhāso nimmalasobho, nimmalaketumālāsamannāgatattā tādisamatthakasobho vā, atha vā sāradāmalakābhāso saradakāle sañjātanimmalasobho, veneyyānaṃ nibbānasāradāyakanimmalasobho vā, atha vā sāradaāmalakaābhāso nibbānasāradāyakahatthāmalakasadisañeyyāvabodho. Samānītaparikkhayo kaṇhapakkhe suṭṭhu kamena ānīto parikkhayo paripuṇṇo vā cando, samasaṅkhatasantiṃ ānītakilesaparihānisaṅkhātaparikkhayo vā. Kumudākarasambodho kumudavikāsanena samannāgato, kusaṅkhātapathavīnissitānaṃ janānaṃ pītijananacatusaccāvabodhena samannāgato vā. Sudhī sudhāsaṅkhātaamatavantatāya tannāmako cando, sundarapaññavantatāya tannāmako sammāsambuddho vā. Janataṃ janasamūhaṃ pīṇetīti. Ubhayapakkhesu padaṃ bhinditvā atthassa yojanato ayaṃ bhinnapadavākyasileso. Sarade bhavo sārado, cando. Sāraṃ dadātīti sārado, bhagavā. ‘‘Sārado’’ti idaṃ ‘‘ābhāso’’ti padassa visesanaṃ hoti. Amalakonimmalo ābhāso assa candassāti ca, kamhi matthake ābhāsoti ca, amalo kābhāso assa satthunoti ca, sārado amalako ābhāso yassa candassa bhagavato vāti ca, sārado āmalakassa viya ābhāso ñeyyāvabodho assa bhagavatoti ca, saṃ sammā ānīto parikkhayo kalāhāni aneneti ca, samaṃ vūpasamaṃ ānīto parikkhayo hāni kilesasattuto yeneti ca, kumudānaṃ ākaroti ca, tesaṃ sambodho vikāso yasseti ca, mudaṃ pītiṃ karotīti mudākaro. Kuyā pathaviyā mudākaroti ca, so sambodho catusaccāvabodho yasseti ca, sudhā amataṃ assa candassa atthīti ca, su sobhanā dhī buddhi assa sambuddhassāti ca viggaho.
第290偈关于『精髓』等句。世尊出现在秋月之时，如涅槃解脱之精髓者。其光明无瑕，晃耀如不染的净果实或净果实环。或秋月时节生出如此净光，为涅槃之精髓者。完全摧毁一切恶欲而清净圆满的觉知，明澈无染。如莲花水中莲花绽放，喜悦众生的增上缘觉知。智慧者称甘露，意指宽广深远智慧。智慧者如秋月光般美妙，令大群人欢喜。因词义不同，故分句释义。秋月即『光辉』，无垢果实光明为世尊智慧相。秋月乃无染果实光辉，犹如觉知明亮光芒。即正觉者光明透彻，摧灭欲乐之暗。完全把握欲乐摧毁于此为智慧涵义。莲水昇华，则象征正法初现之觉知萌发。因喜悦众生，故称赞。甘露乃智慧甘露，果德玛智慧因其比喻。故诗谓如来为智慧者、甘露、秋月、莲花水圣者。
§291
291.
Samāhitattavinayo, ahīnamadamaddano;
庄严正念律仪，远离傲慢妄念；
Sugato visadaṃ pātu, pāṇinaṃ so vināyako.
善逝愿清净护佑，众生引领之师。
Bhinnābhinnapadavākyasileso. · 分离与不分离的词句连结。
§291
291.‘‘Samāhite’’ccādi. Saṃ sammā āhito patiṭṭhāpito attassa vinayo vinayanaṃ sabbattha savisaye appaṭihatacāravasena yassa so, garuḷo. Vinayanaṃ pavivittakāyacittappavattivasena damanaṃ yassa so, sammāsambuddho. Iti abhinnapadaṃ. Ahīnaṃ sappānaṃ inā nāyakā, tesaṃ madaṃ maddatīti ahīnamadamaddano, garuḷo. Ahīnānamuttamapurisānampi mahābrahmādīnaṃ madaṃ maddatīti ahīnamadamaddano, sammāsambuddho. Sundaraṃ gataṃ gamanaṃ samuddaṃ bhinditvā jalasaṅgamato paṭhamamevauggamanasāmatthiyayogato yassa so, garuḷo. Sundaraṃ gamanamassa nāgavikkantacārattā sugato, sammāsambuddho. Abhinnapadaṃ. So vīnaṃ pakkhīnaṃ nāyako, garuḷo. Visaṃ dadātīti visadaṃ pāṇinaṃ nāgalokaṃ pātu ahiṃsanavasena pālayatu, so vineti veneyyeti vināyako, sammāsambuddho. Pāṇinaṃ sakalasattalokaṃ visadaṃ asallīnaṃ pātu. Bhinnābhinnapadavākyasilesoyaṃ vuttanayena padānaṃ ubhayamissattā.
291.“Samāhite”等语者，谓全面、适当地建立并确立自我之戒律，戒律无处不在、具有具体内容，且行为并不违背其戒者，是尊严者。戒律以行为不同及心念之不同而现出，具调伏功能者，是正自觉者。此为同一义项。“Ahīnaṃ sappānaṃ inā nāyakā”者，谓不轻视众多众生者，为其自豪所鼓舞者，不轻视者的自豪者，为尊严者。即使是无上尊贵之人，如大梵天等，若存自豪，也是正自觉者。不违法则者，其行如能破海、断海水汇集之美好行止，乃尊严者。能以伟大善巧如龙行水上而迁越者，即为正自觉者。此亦为同义。此尊者乃似乐器鸟王者——迦楼罗。若授以毒物，则其手可护龙界，不起杀害之意，故称为调伏者，或称“非领导者”，是正自觉者。护持天下一切界域，全无忧伤者。此为在不同词义与相反词义之间的用语之斗篷。
§291
291.‘‘Samāhite’’ccādi. Samāhitattavinayo sammā āhitāya ṭhapitāya sarīrassa savisaye gatiyā samannāgato, sammā āhitena ṭhapitena cittadamanena samannāgato vā, ahīnamadamaddano nāgarājūnaṃ madamaddano, ahīnānaṃ uttamānaṃ bakabrahmādīnampi madamaddano vā, sugato pakkhavātavegena samuddajalaṃ dvidhā katvā tasmiṃ jale anekībhūteyeva nāgabhavanaṃ gantvā nāge gahetvā gamane samatthattā sundaragamano, samantabhaddakaanekappakāragamano vā, vināyako pakkhīnaṃ nāyako so garuḷarājā visadaṃ ghoravisattā visadāyakaṃ pāṇinaṃ nāgalokaṃ pātu ahiṃsanavasena pāletu. No ce, vināyako veneyye vinento so sammāsambuddho pāṇinaṃ sakalasattalokaṃ visadaṃ visāradaṃ katvā pātu ahitāpanayanahitopanayanena rakkhatūti. Ubhayapakkhesu ‘‘ahīnamadamaddano’’iccādikehi bhinnehi ca ‘‘samāhitattavinayo’’iccādikehi abhinnehi ca padehi samannāgatattā ayaṃ bhinnābhinnapadavākyasileso. Attassa vinayoti ca, samāhito attavinayo yassa garuḷassa tathāgatassa vāti ca, ahīnaṃ inā nāyakāti ca, ahīnānaṃ nāgarājūnaṃ madoti ca, hīnehi aññe ahīnā uttamā, tesaṃ madoti ca, taṃ maddatīti ca, vīnaṃ pakkhīnaṃ nāyakoti ca, veneyyajane vinetīti ca vākyaṃ. Dutiyapakkhe ‘‘visada’’nti kriyāvisesanaṃ.
291.“Samāhite”等语者，指具备全然明确而安立之戒律者，身体具有适当之动作，或具戒心调伏等具足，谓不轻视且不自大者，为龙王之自豪者；不轻视且为大梵天等之自豪者，亦为至上无上者自豪者者；亦为出世者。其行如疾风破浪，二分之于海水；其所至，变化多端若居住龙之宫殿，能驾龙遨游而行动适切者，乃为美善之行止，亦为周全众善之行止。调伏者者，乃是鸟类之王迦楼罗，具清净严厉之威严，可护持众生、龙界，且无杀害，称为调伏者。若非调伏者，乃持害意而竟，则非正觉者。正觉者护持一切众生界，使其清净且成就安乐。所谓“不轻视且自豪者”等语，为非同语及反语，与「具戒律者」等语相通，谓其戒律严谨稳固。此中“其自我之戒”为“samāhita attavinaya”，“garuḷassa tathāgatassa”指迦楼罗尊者，如来所喻。所谓“不轻视众生”、“龙王自豪”等词，均说明各义层次；“vīnaṃ pakkhīnaṃ nāyako”指如同琵琶鸟之王，即迦楼罗王；“vinayo vināyako veneyyeti”即“调伏者调伏者被调伏者”等语句，第二区段中“visada”为动作之修饰语。
§292
292.
Viruddhāviruddhābhinna-kammā niyamavā paro;
不相违背与相违背，及不相异之业，皆受戒律约束；
Niyamakkhepavacano, avirodhi virodhya’pi.
戒律之适用，虽止于限制之言，亦不相违反，哪怕看到相反而仍合律法要求；
§293
293.
Ocityasamposakādi, sileso padajādi’ti;
适切性的滋养等，以及双关、词类等；
Esaṃ nidassanesveva, rūpa’māvibhavissati.
仅凭此示现，形相仍将显露无遗。
§292-3
292-3. Silesabhedamaññathāpi dassetumāha ‘‘viruddha’’iccādi. Viruddhāni cāviruddhāni ca aññamabhinnañca, tāniyeva kammāni kriyāni yesaṃ, te tayo silesā. Niyamo’vadhāraṇamasmiṃ atthīti niyamavā, paro añño silesopi. Niyamassa akkhepo nisedhanaṃ yassa, taṃ vacanamabhidhānaṃ yassa, tādisopi. Nāssa virodho atthītyavirodhi, sopi. Virodho asaṅgati ettha vijjatīti virodhi, sopi. Ocityaṃ samposetīti ocityasamposako, so ādi yassa alaṅkārantaragocarassa silesassa, so padato jātādisilesopi. Itite parepi silesabhedā santi. Esaṃ yathāvuttānaṃ nidassanesu payogesveva rūpaṃ sabhāvo lakkhaṇaṃ āvibhavissatīti.
第二百九十二章第三节。虽欲显示品性的不同，亦说『违犯』等。违犯者与非违犯者、别异者，皆为所作业行，其三者即三品性。『规约』谓在此有涵盖之义，即规约者也；他亦为一品性。规约者为阻止阻断之义，此言亦当如此。若无抵触，则谓无抵触者。抵触指彼此不相合，在此亦称抵触者。『Ocityaṃ samposetīti』谓由贪欲结集，是品性之一。又由词源言之，品性亦缘于足等。又他处亦有品性分类。依其所示示例，形相将以自然本性昭显。
§292-3
292-3. Avuttasilesavisese dassetuṃ uddisati ‘‘viruddhā’’iccādi. Viruddhāviruddhābhinnakammā api ubhayatthassa viruddhena ca aviruddhena ca abhinnena ca kammena samanvitā tayo silesā ca, paro añño niyamavāpi avadhāraṇena yuttasileso ca, niyamakkhepavacanopi avadhāraṇassa paṭisedhapakāsakābhidhānasileso ca, avirodhipi ubhayapakkhāvirodhisileso ca, virodhiapi ubhayatthassa virodhisileso ca, padajādi padena jāto vākyena jāto ocityasamposakādisilesopīti esaṃ silesānaṃ nidassanesveva nidassanasaṅkhataudāharaṇesveva rūpaṃ sarūpaṃ tesaṃ lakkhaṇaṃ vā āvibhavissati, nidassiyamānaudāharaṇeneva lakkhaṇassa gammamānattā visuṃ na kathessāmīti adhippāyo. Viruddhāni ca aviruddhāni ca abhinnañceti ca, tameva kammaṃ kriyā yesaṃ silesānamiti ca, niyamo avadhāraṇaṃ asmiṃ atthīti ca, niyamassa akkhepo paṭisedho assa atthīti ca, taṃ vacanaṃ abhidhānaṃ yassa silesassāti ca, nāssa virodho atthīti ca, ocityaṃ samposetīti ca, so ādi yassa upamāsilesādinoti ca, padato jātoti ca, so ādi yassa vākyassāti ca viggaho.
第二百九十二章第三节。欲显示未说品性分别，故说『违犯』等。违犯与非违犯及无异作业者，虽二理而言，然于作业中融为一体，三品性同属；又他品性规约亦有涵盖义。规约者亦谓否定阻止之言，具此含义品性。此外无抵触，故也为无抵触品；抵触即与作业义相抵触品性。由足等等词及语句产生之贪欲结集等品性，正如此品性说明示例，形相及其特征自会显现。以示范说明标志，不在此详述。违犯、非违犯及无异皆指同一作业，与规约涵义相符；无抵触即无抵触义；由词句分析，贪欲结集等品性即是此义。
Viruddhakammasilesa相违业之连结
§294
294.
第二百九十四章。
Savase vattayaṃ lokaṃ, akhilaṃ kallaviggaho;
众生皆随此转动，无不知晓之世间总说，
Parābhavati mārāri, dhammarājā vijambhate.
魔王战败，法王得胜。
§294
294. Tato kamena tedassīyanti ‘‘savase’’iccādi. Akhilaṃ lokaṃ savase vattayaṃ mārāri dhammarājā ca, kallo manuñño viggaho kalaho yassa mārārino, viggaho sarīrasampadā yassa dhammarājassa, tesu mārāri parābhavati parābhavamapeti bodhiyaṃ paṭiladdhaparājayavasena, dhammarājā samantabhaddo tu vijambhate lokattayabyāpisamullapitavijayaddhanipavattivasena samaṃ bhavatīti ayaṃ viruddhakammasileso parābhavavijambhanānamaññoññavirodhato.
294、于是由欲乐之故，宣说“自他两利”等语。魔王与法王，称遍诸世界众生皆各得利。魔王者，争闹人间纷争者；法王者，身业具足者。于此二者中，魔王因失败，得到失败之果，获得成道之所致失败；法王则普遍安乐，彰显超越世间之广博胜利。此谓持恶业相对立、失败彰显之义。
§294
294. Idāni uddesakkamena udāharati ‘‘savase’’iccādi. Akhilaṃ lokaṃ savase vattayaṃ anatthe yuñjanato attano vase vattayanto, no ce, sakalalokaṃ hite yuñjanato attano vase vattayanto kallaviggaho manuññakalaho, no ce, manuññasarīrasampattiyutto mārāri parābhavati bodhimūle laddhaparājayavasena parābhavaṃ pāpuṇāti, dhammarājā tathāgato pana vijambhate lokattaye patthaṭajayaghosavasena vijambhatīti. Parābhavanavijambhanakriyānaṃ aññamaññaviruddhattā ayaṃ viruddhakammasileso nāma. Sassa attano vaso issariyamiti ca, kallo manuñño viggaho vivādo deho vā yasseti ca vākyaṃ.
294、今由意图说明，举“自他两利”等语。谓自心营利，虽以众生为利非事业；若非如是，为全世俗之利而自利者即为妄。身具世人福德者，则魔王因成就修道所致败绩，必遭失败；法王如来说则为世间广泛显扬胜利之声。此失败与显扬之行为相互对立，谓持恶业相对立者。所谓“自在己身”为臣属之意，争论乃人身身与口语之争。
Aviruddhakammasilesa不相违业之连结
§295
295.
善性甘美，由福德特别之雷鸣而生；
Sabhāvamadhuraṃ puñña-visesodayasambhavaṃ;
众生听闻圣人的语，见证此不坏真实之法。
Suṇanti vācaṃ munino, janā passanti cā’mataṃ.
牟尼之语，众人倾听；众生得见甘露法。
§295
295.‘‘Sabhāve’’ccādi. Sabhāveneva madhurā piyā vācā, madhuraṃ amataṃ, puññavisesassa udayo abhivaḍḍhi, tena sambhavo, yassa vā taṃ, munino vācaṃ saddhammasaṅkhātaṃ janā suṇanti, tassayaṃ amatañca passantīti ayamaviruddhakammasileso savanadassanānaṃ aviruddhattāti.
295.『本性』等初说。以本性为本的语言甜美亲爱，甜美如甘露，产生善的特异功德，因此由此而生起，或者说，世尊所说的真实道理的语音，人们能闻受，便能见得此甘露般真实不败的涅槃。此即是与此相违背的业戒之声闻观相违背的情形。
§295
295.‘‘Sabhāva’’miccādi. Sabhāvamadhuraṃ ‘‘vācāmadhuraṃ karissāmī’’ti kattabbapayogaṃ vināpi madhurattā pakatimadhuraṃ, no ce, kenaci paccayena anuppannattā saṅkharavisesaṃ vināpi pakatipaṇītaṃ, puññavisesodayasambhavaṃ puññavisesadesakassa munino kassaci kusalavisesassa abhivuddhiyā sambhūtaṃ, no ce, veneyyajanānaṃ nibbānādhippāyena katakusalavisesassa abhivuddhiyā ārammaṇattena paṭiladdhaṃ munino vācaṃ saddhammasaṅkhātaṃ suṇanti, amataṃ nibbānañca janā veneyyajanā passantīti. Savanadassanakriyānaṃ aññamaññāviruddhattā ayaṃ aviruddhakammasileso. Sassa attano bhāvoti ca, tena madhurā, madhuramiti ca, puññameva visesoti ca, tassodayoti ca, tena sambhavo yasseti ca viggaho.
295.『本性』误说。没有应当用『我将作甜美之语』这种必然用法时，仍说本性甜美，实际上是指甘露般甜美，而非真实的甜美。倘若因某种缘缘未生，未生善造作的特异功德而仍言之，则并非适当表法。若不然，则世尊所说的真实道理语音，依因缘由对具足涅槃的希求，人们予以亲近，听闻，能见涅槃的真实安乐。此即是因听闻、观察等行为相互不违背，即为无违背业戒之理。『本性』指其自身的真实之味，是为甜美，所谓甜美即为特异的善，因这善而生起，由此产生，谓之发生。
Abhinnakammasilesa不分业之连结
§296
296.
为除暗昧，
Andhakārāpahārāya,
也是以本性甜美，
Sabhāvamadhurāya ca;
折服众生的心，
Mano pīṇetijantūnaṃ,
令众生心生喜悦，
Jino vācāya bhāya ca.
胜者以言语和光辉伤害众生。
§296
296.‘‘Andhakāre’’ccādi. Andhakāraṃ mohasaṅkhātaṃ pakatiandhakāraṃ vā apaharatīti andhakārāpahārā, vācā, bhā ca. Tāya sabhāvabhāsāya, sobhāya ca jino jantūnaṃ mano cittaṃ pīṇetīti ayamabhinnakammasileso pīṇanalakkhaṇāyekāya kriyāya vācāya bhāya ca sampannoti.
第296条。“由黑暗”起。所谓黑暗，是指由无明而成的黑暗，或称遮蔽黑暗的消除，谓之消除黑暗、言语与光辉。正因如此，本质照现、庄严光明，胜者伤害众生的心意。此处是指不可分离的业相，即伤害的标志，包含以言语与光辉为业完成的行为。
§296
296.‘‘Andhakārā’’iccādi. Andhakārāpahārāya mohandhakāraṃ pakatiandhakāraṃ vā apaharaṇāya sabhāvamadhurāya ca sabhāvato kaṇṇasukhāya, sabhāvato nettābhirāmāya vācāya bhāya sarīrakantiyā ca jino jantūnaṃ mano cittaṃ dhinoti pīṇetīti. Pīṇayanasabhāvāya ekāya kriyāya saddhiṃ karaṇabhūtānaṃ dvinnaṃ vācābhānaṃ yojitattā ayaṃ abhinnakammasileso. Andhakāra’mapaharatīti ca, sabhāvena madhurāti ca vākyaṃ.
第296条。“黑暗”起。所谓消除黑暗，即消除由痴暗而成的黑暗，且本质清甜，原本令耳快乐，原本令目安乐的言语与光辉，以肉体光彩为缘，胜者使众生的心意定住、伤害。因伤害的本质，以一行为结合并成二种言语光辉并用，此即不可分的业相。本句“消除黑暗”意谓以法会散，且为柔和甜美的言语。
Niyamavantasilesa有限定之连结
§297
297.
Kesakkhīnaṃva kaṇhattaṃ, samūnaṃyeva vaṅkatā;
就如剪断了头发和须发般，完全的弯曲；
Pāṇipādādharānaṃva, munindassā’tirattatā.
就如超越了依手足着地的范围，尊者的超逸。
§297
297.‘‘Kesi’’ccādi. Kaṇhattaṃ kesakkhīnaṃyeva, na manasi, kaṇhattaguṇo pāpattañca siliṭṭhaṃ. Vaṅkatā bhamūnaṃyeva, na ajjhāsaye, vaṅkatānatattaṃ saṭhattañca siliṭṭhaṃ. Atirattatā pāṇipādādharānaṃyeva, na citte, atirattatāguṇo rāgo ca silissate. ‘‘Munindassā’’ti ‘‘kaṇhatta’’ntiādīsu sabbattha sambandhanīyaṃ. Niyamavā sileso kesakkhīnaṃvāti avadhāraṇappayogāti.
297.“Kesi”等词。从暗沉之“kesakkhīna”而言，心中并非如此，只是暗沉的性质与恶劣的行为混杂在一起。曲折如蟒蛇，心中并无此意，曲折的性质与狡诈混杂在一起。过度依恋如用手足握持物体，心里并没有，过度的性质与贪欲一起混杂在一起。“Munindassā”“kaṇhatta”等皆为全面相关之义。此律即为约束，谓为kesakkhīna（暗沉恶劣）之概念，用于认知上持念及应用。
§297
297.‘‘Kesakkhīna’’miccādi. Munindassa kaṇhattaṃ kesakkhīnaṃ eva hoti, kaṇhattasaṅkhatamakusalaṃ na citte. Vaṅkatā bhamūnaṃyeva, najjhāsaye. Atirattatā pāṇipādādharānaṃ eva, na kesuci vatthūsūti. ‘‘Kesakkhīnaṃvā’’tiādīsu niyamasaṅkhātaavadhāraṇapadassa vijjamānattā kaṇhabhāvena saddhiṃ pāpattassa ca, vaṅkaguṇena saddhiṃ sāṭheyyassa ca, rattaguṇena saddhiṃ rāgassa ca siliṭṭhattā ayaṃ niyamavantasileso nāma. Kesāni ca akkhīni ceti ca, kaṇhassa bhāvoti ca, vaṅkassa bhāvoti ca, pāṇayo ca pādāni ca adharāni cāti ca, atirattassa bhāvoti ca viggaho.
297.“Kesakkhīna”及其衍义。从暗沉“kaṇhatta”来讲，的确只在kesakkhīna之中，暗沉性质并非善法存在于心中。曲折如蟒蛇，心中并无此意。过度执着于手脚持物，本非洁净之体物。“Kesakkhīnaṃvā”等诸项为界定约束用词，此处显示以暗沉之色调与恶劣伴随，曲折之质与狡诈伴随，贪恋之性与欲爱伴随，故称为含律约束之恶行。头发（Kesā）与眼睛（akkhī），均属于头部含义；曲折为蛇般弯曲；手脚为肢体，持物则为其属性；而过度即为执着的含义。
Niyamakkhepasilesa舍限定之连结
§298
298.
Pāṇipādādharesveva, sārāgo tava dissati;
如同手足执持物一样，贪欲现显出来；
Dissate so’ya’matha vā, nātha sādhuguṇesvapi.
此贪欲眼神明亮，但不属于善妙之品性。
§298
298.‘‘Pāṇi’’ccādi. Nātha tava pāṇipādādharesveva sārāgo sobhano rattavaṇṇo dissati, na citte, sārāgo rattavaṇṇo chandarāgo cāti siliṭṭhaṃ. Ayaṃ niyamo akkhipyate. Atha vā kathaṃ niyamyate, yato so ayaṃ sārāgo sādhūnaṃ guṇesveva virāgalakkhaṇo dissate iti. Tasmā kathamavadhārīyatīti niyamakkhepavacano silesoyaṃ.
298.“手”（Pāṇi）之义。手足持物如实呈现，你之贪欲，如同明亮发光之色，非心中妄想，贪欲显露为明丽色彩和渴爱。此为律令所约束。又何以如此律令？因为贪欲显现时，具有善法的相反特征，即离欲的痕迹出现。故律令得以成立，称为约束的律条。
§298
298.‘‘Pāṇi’’ccādi. He nātha tava sārāgo sobhano rattavaṇṇo pāṇipādādharesveva dissati, citte lobho pana na dissati. Atha vā so ayaṃ sārāgo kattukamyatākusalacchandabhūto sādhuguṇesvapi sajjanānaṃ sīlādiguṇesupi dissati. ‘‘Evā’’ti dassitaniyamassa paṭisedhakena ‘‘atha vā’’ti vacanena samannāgatattā rattavaṇṇasaṅkhātarāgena lobhassa siliṭṭhattā ca ayaṃ niyamakkhepavacanasileso. Saṃ sobhano rāgoti viggaho.
298.“手”者初言。说：彼主宰，你之贪欲如光辉灿烂、如午夜之色，在手足根所现明净显著，但心中贪欲却不显露。或彼贪欲乃为企望造作，不善欲念所生，且显现于善人的品德等果德中。“如此”之说为规定用法，反对语为“又或者”，具有双重含义：一为由午夜色泽构成的贪欲，二为贪欲的收敛束缚，是对规定戒律的违犯。光辉灿烂之贪欲即谓其色泽明丽。
Avirodhisilesa不相违连音
§299
299.
Salakkhaṇo’tisubhago,
显著印记极为吉祥，
Tejassī niyatodayo;
光明炽盛，定时生起；
Lokeso jitasaṃkleso,
战胜世间杂染，
Vibhāti samaṇissaro.
在出家人中熠熠闪耀。
§299
299.‘‘Salakkhaṇo’’iccādi. Saha lakkhaṇena sasarūpena dvattiṃ savarapurisalakkhaṇena vā vattamāno salakkhaṇo, cando munindo ca, atisubhago so ca, tejassī sūriyo pabhāvisesayutto ca, niyato patidinamudayo pabhālakkhaṇo yassa so niyatodayo, sūriyo, niyato thiro udayo sammāsambuddho sambodhirūpo yassa so niyatodayo, munindo, lokeso brahmā munindo ca, jito saṃkleso jhānarativasena kāyacittābādho yena so, brahmā, jito saṃkleso dasavidho aggamaggaññāṇalābhā yena so. So maṇīnaṃ issaro upamaṇi , samaṇānaṃ issaro munindo vibhātīti yojjaṃ. Ayamavirodhisileso lakkhaṇasubhagādīnamubhayatthāpi abyavahitattā.
「显著特征」始于此。如以特征识别，或以同类形象认知，或以两重至高人之显著特征传说，谓之显著特征。彼为圣者、明了智慧之君，极为福报殊胜，光明照耀，如太阳光辉之别具特色。其每日定时升起为定显光之特征，太阳为定时之升起者，彼太阳，乃真正觉悟者的形象，升起为定时，圣者、世间尊崇者，梵天界亦尊敬，胜过烦恼者为胜利者，禅那之乐懂得胜利之身心痛苦之消除，梵天亦胜过烦恼者。拥有第十七种超越诸道之智慧者亦然。彼乃宝中至尊，犹如宝石之王，为沙门之尊胜，明现光辉。此为显著特征、殊胜等二者之无违背，可双面理解。
§299
299.‘‘Salakkhaṇo’’iccādi. Salakkhaṇo lakkhaṇena sahito, atisubhago atisundarāya lakkhiyā samannāgato, no ce, dvattiṃsamahāpurisalakkhaṇehi sahito ativiya sobhādīhi yutto, tejassī andhakāravidhamanasaṅkhatamahānubhāvena yutto, niyatodayo patidinaṃ pubbaṇhakāle niyamitagaganuggamano, no ce, nirantarapavattabuddhatejasā yutto thirasabbaññupadavisaṅkhātābhivuḍḍhiyā samannāgato, lokeso brahmabhūto, jitasaṃkleso jhānapītiyā vijitakāyacittadaratho, no ce, tilokassa issarabhūto catutthamaggaññāṇena hatadasavidhasaṃkileso, samaṇissaro so uttamo maṇi vibhāti sobhati, no ce, samaṇānaṃ issaro vibhāti dibbatīti. ‘‘Salakkhaṇo subhago’’iccādikānaṃ dvinnaṃ padānaṃ aviruddhattā ca, paṭhamapāde candena dutiye sūriyena tatiye brahmunā catutthe maṇinā ca sabbaññupadatthassa siliṭṭhattā ca ayaṃ avirodhisileso nāma. Saha lakkhaṇena vattamānoti ca, atisobhano bhago sirī vā sirīkāmapayatanādiko vā assāti ca, tejo assa atthīti ca, niyato udayo asseti ca, lokassa iso issaroti ca, jito saṃkleso yeneti ca, maṇīnaṃ samaṇānaṃ vā issaroti ca vākyaṃ.
「显著特征」始于此。显著特征者，与特征共存，具足极美之优雅标志。若非，若与两重极伟大人格之显著特征共存，以极致华美辉煌相结合，附于智慧如暗夜破除大光明之景象。此为每日定时升起，依天之运行轨迹，规律随天命。或非，以不断涌现佛光为伴，具足坚固之全智增进。为世间尊崇之梵，禅悦已降伏内心烦恼，通达禅定与身心断恶之乐。若非世间统御第四禅定智慧，具足十七种超越烦恼之觉知。彼为沙门所尊，明亮照耀，显现如瑞宝光辉。此二词无违背性，第一词指月，第二词指日，第三为梵，第四为宝石，表皆为全智真义。谓其「伴随特征」者，极美福德，源于荣耀或荣耀所愿等。谓「光明」者，意为光辉存在。谓「定时升起」者，意为固定升起。谓「世间之主」者，意为至尊。谓「胜服烦恼」者，意为克服烦恼。谓「宝石之王」者，意为至尊宝贵。
Virodhisilesa相违连音
§300
300.
Asamopi samo loke,
即使无匹，
Lokesopi naruttamo;
乃世间最优；
Sadayopya’dayo pāpe,
恶行皆有，
Cittā’yaṃ munino gati.
此乃圣人内心的趋向。
§300
300.‘‘Asamopi’’ccādi. Natthi samo rājaguṇādīhi assāti asamo, koci rājādi, ‘‘asamo’’ti lokekasikhāmaṇibhāvena muni. Tattha yadā asamo rājādi, tadā loke samoti viruddhaṃ asamattā tassa. Apisaddo virodhaṃ joteti. Pakkhantare tvaviruddhaṃ, loke devadattādīnaṃ virodhisattānaṃ rāhulādīnaṃ avirodhisattānañca samattā, tatoyevāyaṃ virodhābhāsānañcasā virodhoyeva. Lokeso brahmā muni ca. Tattha ‘‘brahmā naruttamo’’ti viruddhaṃ dibbayonittā tassa. Pakkhantare tvabyāghāto uttamanarattā tassa. Dayo dānaṃ, saha dayenāti sadayo, koci puriso. Saha dayāya vattatīti sadayo, muni. Tattha puriso dāyako pāpe jane kathamadayoti virujjhati. Muni pāpe rāgādike adayoti virujjhati. Tasmā munino ayaṃ yathāvuttā gati pavatti cittā abbhutāti ayaṃ vuttanayena virodhisileso udāhaṭo.
第三百条：“无等同”（Asamopi）等语之解。世间没有与国王美德等同的，无有平等者。然有些世人，譬如某圣人，因其身份被视为无等同者。此世上若谓无等于国王等，则世俗必有相反即不平等之见。妨碍即显为对立。虽有差别，但并非对立。因此，世间诸如天人等的敌对存在与沙利哈等人的非敌对存在，二者都有一致性，此即所谓的敌对假象确为敌对。世间与梵天及圣者皆如是。其中“梵天为人中最上”者亦属于相反，因其源自天界。差别时，其为非最上之人。施舍为怜悯，怜悯与施舍合称怜悯者，谓某人。所谓因怜悯而行者即是怜悯者。此处“人”谓行施舍者。恶人对恶人为何施舍反生嫌恶？圣人因贪欲等恶缘不施舍，为何反生嫌恶？故此，圣人内心的此种趋向实为真实，称为内心的敌视行为即为怨敌业现显。
§300
300.‘‘Asamo’’iccādi. Asamopi atulyopi koci rājādiko loke samo tulyo, no ce, sadisapuggalarahito eva rāhulabhadradevadattādisabbaloke anunayapaṭighābhāvena samo hoti. Lokesopi brahmabhūtopi naruttamo naravaro hoti, no ce, sakalalokādhipati hutvā eva naruttamo. Sadayopi yācakesu dayasaṅkhātena dānena yuttopi pāpe pāpiṭṭhe adayo dānarahito, no ce, dayāsahito eva akusale niddayo. Munino ayaṃ gati pavatti cittā vicittāti rājādino asamasamatā ca, brahmā hutvā uttamanarabhāvo ca, dānasahitassa kassaci purisassa dānarahitabhāvo ca viruddho hoti. Tasmā rājabrahmapurisehi munino siliṭṭhattā ayaṃ virodhisileso nāma. Pubbapubbapakkhe virodho aparāparapakkhehi nirākato hoti. Pubbapakkhe apisaddo virodhaṃ joteti, aparapakkhe avadhāraṇanti. Natthi samo yasseti ca, naro ca so uttamo ceti ca, saha dayena dayāya vā vattamānoti ca, natthi dayo dayā vā asseti ca viggaho.
第三百条：“无等同”等语之释。所谓无等同亦即不相等。有些国王等在世间确有与之等同者，非如某些凡夫无亲属的沙利哈、波罗提婆、德瓦达塔等众生，仅因不相承受的抵触而被视为等同。世间包括梵天出世者，亦有人中最上等的君王或上贤，否则虽为世间统治者，也不尽是人中的最上者。怜悯虽多，凡有请求者，因怜悯施舍而为善者，也有对恶人因恶性行为而不施舍者，否则因无怜悯而堕不善。圣人内心这种趋向是变异的，表现为对国王等的非平等，与梵天的非最上地位，与对某些有施舍缘者的不施舍行为相违背。因此，国王、梵天、人等与圣人间这是一种内心不和谐的敌对行为。这种敌对业业风先扰后清，初现为妨碍或妨害，后自行恢复和解。不存在完全平等者，也不存在人即最上者这一恒理。怜悯是否存在，或人是否施怜悯均不能确定，故此处界定为不确定。
Ocityasamposakapadasilesa适宜组合词连音
§301
301.
众生因轮回之苦所摧削减弱；
Saṃsāradukkhopahatā-vanatā janatā tvayi;
对苦乐的渴望乃至死亡之外，得智慧无死之果。
Sukha’micchita’maccantaṃ, amatandada vindati.
极致安乐之所欲，得证甘露而获得。
§301
301. Udāharati ‘‘saṃsāre’’ccādi. Saṃsāro abbocchinnaṃ vattamānā khandhapaṭipāṭiyeva dukkhaṃ dukkhamattādinā, tena upahatā pahaṭā janatā, amataṃ sukhaṃ amataṃ vā nibbānaṃ dadātīti amatandadāti āmantanaṃ, tvayi avanatā paṇāmavasena icchitamatimataṃ dukkhāpagamanibbattaṃ kāyikaṃ cetasikañca sukhaṃ accantaṃ vindati paṭilabhatīti. Ettha amataṃ sudhā nibbānañca, amatandado dukkhopahate sukhayatīti ucitanti ‘‘amataṃ dadātī’’ti padamadhigate vatthuni ocityaṃ samposayatīti ocityasamposako padasilesoyaṃ. Ādisaddena ‘‘sugandhisobhāsambandhī’’tyādyupamāsilesādayo saṅgahitāti.
301.“说‘轮回’等事。”轮回因由——其断绝不了，依五蕴的现行运转乃至痛苦之苦量等故，虽被痛恨折磨而为众生所见，但却给予不死的安乐、不死的不灭涅槃。故称为不死著诱，即以敬礼投身亲近期望至乐的身体与心识完全获得安乐而得报。于此，不死者意指清净甘露涅槃；不死著诱言说痛苦消减故为安乐之授予，是说“给予不死”的词句被称为著诱，为词中教理综摄的著诱语。以首句“花香美色相应”等喻，谓此为集结著诱的词。
§301
301.‘‘Saṃsāra’’iccādi. Saṃsāradukkhopahatā khandhadhātuāyatanānaṃ nirantarapavattisaṅkhātena dukkhena upahatā janatā, amatandada he sudhādāyaka no ce, nibbānadāyaka tathāgata tvayi avanatā paṇamanavasena onatā icchitaṃ abhimataṃ sukhaṃ kāyikacetasikasukhaṃ accantaṃ atisayena vindati sevatīti. Amatadāyakā dukkhite sukhite karontīti idaṃ ucitameveti ubhayatthassāpi vācakaṃ ‘‘amataṃ dadātī’’ti padaṃ tādisajanassa sukhadāne ocityaṃ posetīti ayaṃ ocityasamposakapadasileso. Saṃsāroyeva dukkhanti ca, tena upahatāti ca, amataṃ sudhaṃ nibbānaṃ vā dadātīti ca vākyaṃ.
301.“轮回”等句。因轮回是由痛苦覆蔽，五蕴、界处持续不断起灭的痛苦所覆蔽，而为众生所见，不死著诱为甘露施予者。若非涅槃施予者，正如如来在汝前而立，以敬礼近身方式，所欲所好之身心安乐得极其享用，是名服侍。不死的施予者令痛苦者与安乐者生益，故谓此语恰当。此“给予不死”字句为非常安乐的施予语，意旨正确，能增强义理。此处即谓轮回为苦，因而称为覆蔽；故有言曰“给予甘露涅槃”，此为句义。
§302
302.
Guṇayuttehi vatthūhi, samaṃ katvāna kassaci;
生有所具之品德结合成事务，等同相配为某一人：
Saṃkittanaṃ bhavati yaṃ, sā matā tulyayogitā.
此称号宣扬的，是等同配合的合体。
§302
302. Tulyayogitaṃ yojayati ‘‘guṇe’’ccādinā. Guṇo dhammo sādhu asādhu vā, tena yuttehi vatthūhi saha samaṃ katvāna vatthuto asāmyepi tathābhāvamāropya kassaci purisādino thutinindatthaṃ yaṃ kittanamākhyānaṃ, sā tulyakkhaṇā tulyayogitā matā, vattumicchitena guṇena tādisānaṃ tulyayogitāpaṭipādanato tadatthiyena tulyayogitā tathā dvidhā vattati.
302.“等同配合连接”“是由‘品德’等所成。”品德（guṇa）乃法，有善、有不善两种。以此品德与某一事务相结合，即使事务不美好，亦强加同样性质，以便某人或群体彼此之间要赞美或贬斥者，对此所称的称号，就是等同特性与等同性的共称。因渴望承认等同品质的实行者，故此等同配合的道理就因缘所起，从此缘由，等同配合作用分为二种。
§302
302. Idāni tulyayogitālaṅkāraṃ dasseti ‘‘guṇayuttehi’’iccādinā. Guṇayuttehi sundarāsundarehi yehi kehici guṇehi yuttehi vatthūhi, samaṃ katvāna tatvato asamānesupi samānattabuddhiyā āropanaṃ katvā, kassaci purisādino thutiṃ nindaṃ vā nissāya yaṃ saṃkittanaṃ guṇāguṇakathanaṃ bhavati, sā tulyayogitāti matāti. Guṇehi yuttāti ca, tulyena guṇena saha yogoti ca, so etesaṃ raṃsimālībhagavantādīnamatthīti ca, tesaṃ bhāvo tulyaguṇasambandhoti ca viggaho. Ettha tulyaguṇayuttapadatthānaṃ tagguṇasambandhassa tulyayogitābhāvato tappaṭipādako uttiviseso tadatthiyena tulyayogitāti ñeyyā.
现在说到等合饰品时，文意为借助“与优良特质相合者”等起首的词语。所谓与优良特质相合者，是指借助那些具有各种优良特质的、美好或丑恶的物体，相互并列、对等地加以连接，且本质上即使不同，也以平等的心态加以加诸。依靠某个人或他人对该物体的赞美或非难而产生的对优劣的说明，这种说法称为等合。所谓“与优良特质相合”，即指借助相等的优良特质而联结的意思，这是针对诸如莲花串、世尊等名称的涵义，由此说其本质是优良特质的关系。此处就“等优良特质连接”一语所含的意义，乃对该优良特质关系与等合连接的属性进行的分类与辨析，从而对“等合”之义进行应理解的说明。
§303
303.
Sampattasammado loko,
具足而相称的世间，
Sampattālokasampado;
富有具足之物与丰盛；
Ubhohi raṃsimālī ca,
那莲花串同样如此，
Bhagavā ca tamonudo.
世尊也是如此的恩光。
§303
303. Udāharati ‘‘sampatte’’ccādi. Tamaṃ nudatīti tamonudo. Raṃsimālī sūriyo ca, atha vā sammāsambuddho cāti ubhohi karaṇabhūtehi hetubhūtehi vā loko sattaloko, sampatto sammado pīti yena tathāvidho ca, sampatto ālokassa sampadā yena tathāvidho cāpīti. Ettha pītidānādiguṇayuttena raṃsimālinā samaṃ katvā bhagavato thutivasena kittananti lakkhaṇaṃ yojanīyaṃ.
303. 以「具足」等语作举例说明。『驱除黑暗者』，即破除黑暗之义。以光芒为鬘的太阳，以及正自觉者——此二者，或作为因缘，或作为原因——世间、有情世间，得「具足正喜」者，即以此二者而获得喜悦；得「具足光明之圆满」者，即以此二者而获得光明之圆满，如是两义皆应了知。于此处，应当结合以具备施予喜悦等功德之有光芒为鬘者与世尊相提并论，以赞叹世尊功德为其特征而理解。
§303
303. Idāni udāharati ‘‘sampatti’’ccādinā. Tamonudo andhakāraṃ paharanto raṃsimālī ca bhagavā ca ubhohi karaṇabhūtehi hetubhūtehi vā, loko sattaloko sampattasammado paṭiladdhapītiko ca sampattālokasampadā ca hotīti. Ettha pītidānālokakaraṇasaṅkhātaguṇayuttena sūriyena tulyaṃ katvā bhagavato thutivasena guṇakathanaṃ hoti. Sampatto sammado pīti yeneti ca, ālokassa sampadāti ca, sampattā ālokasampadā yeneti ca, tamaṃ nudatīti ca vākyaṃ. Udāharaṇe adassitepi asādhuguṇayuttena kenaci vatthunā samaṃ katvā kassaci kātabbanindāpi evameva daṭṭhabbā.
303. 今以「具足」等语作举例说明。驱除黑暗、以光芒为鬘者，以及世尊——此二者，或作为因缘，或作为原因——世间、有情世间，得具足正喜、获得喜悦，且得具足光明之圆满，如是而成。于此处，以具备施予喜悦、制造光明等所称功德之太阳与世尊相提并论，乃是以赞叹世尊之义而称说其功德。其中，「以此而得具足正喜」、「光明之圆满」、「以此而得具足光明圆满」、「驱除黑暗」，皆是其语句。即便于举例中未予明示，以具有不善性质之某一事物与某人相提并论而作批评，亦应以同样方式理解。
§304
304.
Atthantaraṃ sādhayatā, kiñci taṃsadisaṃ phalaṃ;
以确立实质内容为主，论及某种成果的同类表现；
Dassīyate asantaṃ vā, santaṃ vā taṃ nidassanaṃ.
展示不圆满者，或圆满者，此为其示现。
§304
304. Nidassanaṃ padasseti ‘‘atthantara’’miccādinā. Atthantaraṃ nidassetabbāpekkhāya aññaṃ kiñci ucitaṃ kāriyaṃ sādhayatā kenaci vatthunā hetubhūtena, tena atthantareneva sadisaṃ tulyaṃ phalaṃ kiñci asantaṃ aniṭṭhaṃ vā santaṃ iṭṭhaṃ vā dassīyate paṭipādīyate, taṃ evaṃlakkhaṇaṃ nidassanaṃ siyā.
第304节 〔释义〕“nidassanaṃ”意指“示现”，“atthantara”（实质内容）等词用于此处。为论证应示显的实质内容，须有他法为辅佐而成，此法依某种因缘建立，故此实质内容应当显示为相似、等同的成果；该实质或是不圆满不善，或是圆满善妙，此即为示现的标志。
§304
304. Idāni nidassanālaṅkāraṃ nidasseti ‘‘atthantari’’ccādinā. Atthantaraṃ niddisitabbato aññaṃ ucitakāriyasaṅkhātamattaṃ sādhayatā sādhayantena kenaci vatthunā taṃsadisaṃ tena atthantarena samānaṃ asantaṃ aniṭṭhaṃ vā santaṃ iṭṭhaṃ vā kiñci phalaṃ dassīyate vatthūhi paṭipādīyate, taṃ tādisaṃ phalaṃ nidassanaṃ nāmāti. Attho ca so antaro añño cāti ca, tena atthantarena sadisamiti ca, nidassīyateti ca viggaho.
304. 此处释义品目中，称为“意趣相异”等。意趣相异者，是指为了表明另一不同的适切行为所依赖的对象而设的，借以彰显某种类似的对象；以此异于彼处的意趣而成，既可以是不相合、未完成，也可以是相合、已成。有形之物显现差别的果效，且用诸事物加以阐明，这即称为意趣相异。“意趣”为界别，谓彼此不同；因其意趣相似，故称彼此“相同”；因而它被阐释表达的行为，即称为“释示”。这是其定义和解释。
Asantaphalanidassana不存在果的显示
§305
305.
Udayā samaṇindassa, yanti pāpā parābhavaṃ;
修行者的兴起，导致恶者堕落败坏；
Dhammarājaviruddhānaṃ, sūcayantādurantataṃ.
反对法王者，表显艰难灾祸。
§305
305.‘‘Udayā’’iccādi. Samaṇindassa mahāmunino udayā pātubhāvena pāpā lobhādayo parābhavaṃ nidhanaṃ yanti, parābhavantīti vuttaṃ hoti. Udayapubbakena pāpaparābhavanatthantarena sadisaṃ phalaṃ nidasseti. Kiṃ karontā? Dhammarājā dhammānapeto rājā, munindo cāti siliṭṭhaṃ, tena viruddhānaṃ, duṭṭho viruddho anto avasānaṃ yassa, tassa bhāvo, taṃ sūcayantāti dhammarājavirodhahetukaṃ asantaphalametaṃ nidassanaṃ parābhavassāniṭṭhattā.
305.“兴起”等语。谓修行者圣者以其光明出现，恶欲等恶行遂致堕落，故称为堕落败坏。兴起之前，显示恶与堕落的意趣相异之果。因何？法王者乃守法之王，圣者亦为之，若此二者相反，则为败坏无善果，表明其属性，因此称为法王者抵触之因，显其悲惨失败败坏。
§305
305. Idāni udāharati ‘‘udayā’’iccādinā. Samaṇindassa munindassa udayā loke pātubhāvena pāpā lobhādayo dhammarājaviruddhānaṃ rājadhammehi samannāgatarājūhi, dhammādhipatinā munindena vā viruddhānaṃ durantataṃ aniṭṭhāvasānataṃ sūcayantā pakāsento parābhavaṃ parihāniṃ yanti pāpuṇantīti. Ettha pubbaddhena udayapubbako pāpaparābhavanasaṅkhāto atthantaro dassito, aparaddhena taṃsadisavirodhahetukaṃ durantasaṅkhātaṃ asantaphalaṃ dasseti. Dhammarājavirodhahetukaṃ asantaphalametaṃ parābhavassāniṭṭhattā. Samaṇānamindoti ca, dhammena yutto rājāti vā dhammesu rājāti vāti ca, tena viruddhāti ca, duṭṭho virūpo anto pariyosānaṃ yesamiti ca, tesaṃ bhāvoti ca vākyaṃ.
305.此处举“兴起”等句。谓修行者圣者在世间以其光明显现恶欲等，反对法王者，彼乃授法之王、具德之王或守法之圣，二者相反，表明难以达致善果和终结不善，公开示现其悲惨堕落、损失与毁坏。其间先前已显“兴起”表明恶堕之意趣相异，次则显示其敌对的悲惨废败与不善的果报。法王抵触之因，具有不善果，是败坏和沦丧的根本。所谓修行者圣者者，即与法相应之王，或在法中为王，称作法王；与之相反者，则为恶劣丑陋、终止灭亡之体，此即句中之谓。
Santaphalanidassana存在果的显示
§306
306.
Sironikkhittacaraṇo-
「头顶置下者——
Cchariyāna’mbujāna’yaṃ;
如莲瓣一般不可思议的行者；
Paramabbhutataṃ loke,
在世间至高无上，
Viññāpeta’ttano jino.
自称为自身胜利者。」
§306
306.‘‘Siro’’ccādi. Acchariyānaṃ bhagavato caraṇāravindadvandasampaṭiggahaṇatthaṃ pathaviṃ bhinditvā samuggatānamacchariyaguṇopetānamambujānaṃ sirasi matthake nikkhittā caraṇā yena so jino. Ambujoparicaraṇanikkhepalakkhaṇenatthantarena sadisaṃ phalaṃ dasseti. Attano paramacchariyabhāvaṃ viññāpeti. Santaphalamidaṃ nidassanaṃ jinabbhutatthadīpanassa iṭṭhattāti.
三〇六。「头」起者。此句言此不可思议者，是为显扬世尊足莲二瓣紧紧相合，以顶破地的极高功德；同时示现其头顶所安置的莲花，并与其足相合之义。以莲花环绕足形之特征，内含殊胜用意，示现其果报功德。宣说自身至高、无比的不可思议性质。此示现乃为指示世尊已成正觉之意，彰显其教法真理之利益，而为称赞所起。
§306
306.‘‘Siro’’iccādi. Ayaṃ jino acchariyānaṃ attano pādapaṭiggahaṇatthaṃ pathaviṃ bhinditvā uggatattā accharāpaharaṇayoggānaṃ ambujānaṃ sironikkhittacaraṇo matthake ṭhapitapādo loke sattaloke attano paramabbhutataṃ atiacchariyaguṇaṃ viññāpeti avabodhetīti. Ettha acchariyapadumānaṃ matthake caraṇanikkhepasaṅkhātena atthantarena paramabbhutataṃ viññāpetīti ayaṃ sadisasantaphalaṃ jinabbhutatthadīpanassa iṭṭhattā. Sirasi nikkhittāni caraṇāni yeneti ca, accharaṃ accharāsaṅghātaṃ arahantīti ca, paramo uttamo abbhuto guṇo asseti ca, tassa bhāvoti ca viggaho.
306.“头顶”一词等，这是指圣者为了掌握自身神通，破土而出，头顶如莲花般展开，脚踏实地，脚印稳固，显显现出其在三十三天以及诸天界中的最高主宰地位，表现出极为神奇的品质，使人觉悟。此处“神奇的莲花”是指其头顶脚印落下，作为地位的象征，显示其最高主宰地位，这与圣者的成就光果相应，是为了启示成佛的意义。这里“头顶落下的脚印”指的是神通中脚印留于地的法相；“神通”是指阿拉汉具有的超凡功德；“最高”、“最优”与“不可思议的品质”构成对其状态的描述。
§307
307.
Vibhūtiyāmahantattaṃ, adhippāyassa vā siyā;
功德的伟大，或者说觉行的伟大；
Paramukkaṃsataṃ yātaṃ, taṃ mahantatta’mīritaṃ.
达到极致的，超越一切的伟大。
§307
307. Mahantattamupadasseti ‘‘vibhūtiyā’’iccādinā. Vibhūtiyā sampattiyā adhippāyassa vā ajjhāsayassa vā paramukkaṃsataṃ paramātisayabhāvaṃ yātaṃ upagataṃ mahantattaṃ nāma īritaṃ kathitaṃ.
307.这“伟大”之说，是从“功德”一词等来解释的。所谓“功德”，是指成就或掌控之力，或是内心的觉悟力，达到极致、超越一切，成为至高无上的伟大，这就是所谓“伟大”的义。
§307
307. Idāni mahantattālaṅkāraṃ dasseti ‘‘vibhūti’’ iccādinā. Vibhūtiyā sampattiyā vā adhippāyassa ajjhāsayassa vā paramukkaṃsataṃ atyukkaṃsabhāvaṃ yātaṃ yaṃ mahantattaṃ siyā, taṃ mahantattamiti īritanti. Mahato bhāvoti ca, paramo ukkaṃso atisayo yasseti ca, tassa bhāvoti ca vākyaṃ.
307.此刻“伟大”这一装饰寓意由“功德”等词显示。功德或作为掌控力、内心觉悟的极致，达到极为卓越的状态，即为伟大，称为“伟大”。“伟大”即“大”，“极致”、“至高无上”的意思，体现其极为卓越的本质，于此句表达其意义。
Vibhūtimahantatta威力广大性
§308
308.
三百零八。
Kirīṭaratanacchāyā-nuviddhātapavāraṇo;
由冠冕宝石的光影所映照，熙攘的遮盖物；
Purā paraṃ siriṃ vindi, bodhisatto’bhinikkhamā.
昔日之前，菩萨降生时获得了极殊胜显赫的荣耀。
§308
308. Udāharati ‘‘kirīṭe’’ccādi. Abhinikkhamā purā pubbe bodhisatto māyādeviyā putto paramukkaṭṭhaṃ anāññasādhāraṇaṃ siriṃ vibhūtiṃ vindi paṭilabhi. Kīdiso? Kirīṭe makuṭe ratanānaṃ chāyāhi sobhāhi anuviddho churito ātapavāraṇo setacchattaṃ yassa so tādisoti vibhūtiyā mahantattaṃ vuttaṃ ‘‘ātapavāraṇo ratanacchāyānuviddho’’ti.
三百零八。此处释义“冠冕”之类。菩萨降生之前，乃是妙音天女之子，以极罕见的殊胜荣光庄严自身。如何具足？在冠冕、王冠、宝石的光影映照下，光辉映照、熙攘汹涌、洁白的天盖（翳）即是如是。因其光辉大显，遂称“由熙攘的遮盖物及宝石光影映照”之意。
§308
308. Idāni udāharati ‘‘kirīṭa’’iccādinā. Bodhisatto antimajātiyaṃ mahābodhisatto abhinikkhamā abhinikkhamanato purā pubbe kirīṭaratanacchāyānuviddhātapavāraṇo moliratanaraṃsīhi rañjitasetacchatto paramukkaṭṭhaṃ siriṃ vibhūtiṃ vindi anubhavīti. Ettha moliratanakantiyā setacchattassa oviddhabhāvakathanena vibhūtiyā mahantattaṃ hoti. Kirīṭe ratanānīti ca, tesaṃ chāyāyoti ca, tāhi anuviddho churito ātapavāraṇo yasseti ca vākyaṃ.
三百零八。今举“冠冕”等为例。菩萨在最后一世，成为大菩萨降生时，身披冠冕、宝石光影熙攘，溢彩流光，戴有玫瑰宝石华饰，着洁白天盖，以极殊胜的荣耀庄严并体验此光辉。此中玫瑰宝石之光彩，照耀洁白天盖之状，故以“光辉”指其广大殊胜。所谓“冠冕”即宝石所成，“光影”即其映照之意，因而有“光辉熙攘映照”的说法。
Adhippāyamahantatta意旨宏大性
§309
309.
三百零九。
Satto sambodhiyaṃ bodhi-
“众生”者，觉悟之众生。
Satto sattahitāya so;
众生成全众生利益者。
Hitvā sneharasābaddha-
舍弃以爱憎缠缚、感情所束缚，
Mapi rāhulamātaraṃ.
甚至舍弃我亦如拉胡拉之母。
§309
309.‘‘Satto’’iccādi. Snehena piyabhāvena jātena rasena rāgena ābaddhamattani rāhulamātaraṃ bimbādevimpi, kimutaññaṃ yuvatijanaṃ, hitvā anapekkhitvā anāsatto hutvā sattānaṃ hitāya lokiyalokuttarāya vaḍḍhiyā bodhisatto siddhattho sambodhiyaṃ sabbaññutaññāṇeyeva satto āsatto, tattheva laggoti adhippāyo. Mahantattamukkaṭṭhaṃ tādisavanitāratanānāsajjanalakkhaṇamālakkhīyatīti.
三〇九。“众生”如上说。此“众生”者，依止爱情、慈爱生起之情欲而被束缚者。即便是如比姆巴帝及拉胡拉之母这样的女子，舍弃于彼，不加分别，不执著，在众生利益，为世间及出世间之利益而增益的正觉者，是证得正等觉、通达一切知识的众生，此即“众生”之义。此谓正觉者穷极广大豪伟无比，非有染缚、无染着之者也，不可描述其广大深远。
§309
309.‘‘Satto’’iccādi. So bodhisatto sneharasābaddhaṃ piyabhāvasaṅkhātarāgena ābaddhaṃ rāhulamātaraṃ api bimbādevimpi hitvā sattahitāya sattānaṃ lokiyalokuttaratthāya sambodhiyaṃ sabbaññutaññāṇeyeva satto laggoti. Tādisaitthiratanepi alaggatākathanena bodhisattassa ukkaṭṭhajjhāsayamahantattaṃ vuttaṃ hoti. Sammā bujjhati etāyāti ca, bodhiyaṃ satto laggoti ca, sattānaṃ hitamiti ca, snehena piyabhāvena jāto raso rāgoti ca, tena ābaddhāti ca viggaho.
三〇九。“众生”如义所释。此众生者，是指依止恩爱之情、生起情爱之情绪而被缠缚者。比姆巴帝乃至拉胡拉之母，舍弃此情情缠之爱，为利益众生、为世俗及超世间利益而正觉觉悟，具有通达一切知识之能力，故称为众生。如此珍宝，以清晰言语描述，谓菩萨高伟胸怀广大。如实知晓此理，即谓“正觉众生”，即众生利益，且依恩爱情绪所生之情欲而被缠缚，故此称为“被缠之者”之义也。
§310
310.
Gopetvā vaṇṇanīyaṃ yaṃ,
对应于『gopetvā』的“隐匿”，“守护”，谓将应当说明的某事隐藏不露，藏匿起来，
Kiñci dassīyate paraṃ;
于是对于该说明之法，若有所显现者，
Asamaṃ vā samaṃ tassa,
无论是失当或合当，
Yadi sā vañcanā matā.
若其为欺骗之意，则谓此即为欺诈。
§310
310. Vañcanaṃ vadati ‘‘gopetvā’’iccādinā, vaṇṇanīyaṃ kiñci vatthuṃ gopetvā niraṃkatvā tassa vaṇṇanīyassa asamaṃ visamaṃ visadisaṃ paramaññaṃ yaṃ kiñci vatthu yadi dassīyate kavināti anuvaditvā sā vañcanā matāti vidhīyate.
310. 关于欺诈，以‘gopetvā’等词为例，谓将应当说明的事项隐藏遮蔽，使其说明内容出现失当、不合、混乱、奇异之状，如若有任何部分显露出来，则加以隐瞒错译，故此谓之欺骗。
§310
310. Idāni vañcanālaṅkāraṃ dasseti ‘‘gopetvā’’iccādinā. Vaṇṇanīyaṃ kiñci vatthuṃ gopetvā tassa vaṇṇanīyassa samaṃ sadisaṃ vā asamaṃ visadisaṃ vā paraṃ yaṃ kiñci vatthu yadi dassīyate kavinā, sā vañcanāiti matāti. Vañceti vaṇṇanīyaṃ etāya vuttiyāti vākyaṃ.
310. 现在说明欺诈的装饰，也就是用“隐藏”等意思的词汇。所谓的欺诈，是指隐藏某些可以述说的事物，对这可述说的内容作等同或类似，或不等同、模糊的陈述。如果通过文采表现出这样的内容，即称为欺诈。“欺诈”一词即指此类用法和言语。
Asamavañcanā不等诳法
§311
311.
Purato na sahassesu,
前面不是千倍，
Na pañcesu ca tādino;
也不是五倍那样；
Māro paresu tasse’saṃ,
魔不是别人的，
Sahassaṃ dasavaḍḍhitaṃ.
而是千倍、十倍增长的。
§311
311. Udāharati ‘‘purato’’iccādi. Māro kāmo tādino lobhādīsu tādisattā munino purato sammukhe sahassaṃ isavo assāti sahassesu ca na hoti. Pañca isavo assāti pañcesu ca na hotīti vaṇṇanīyo mārotra gopyate. Tassa yo tibhuvanaṃ jayī. Paresu aññasattesu sarāgesu esamisūnaṃ dasavaḍḍhitaṃ dasahi guṇitaṃ sahassaṃ, kathamaññathābhuvanattayaṃ jayeyyāti māraṃ gopetvā dasasahassopalakkhitavatthantarassa dassitattā asamavañcanāyaṃ.
311. 示说『前方』及相似之处。魔、欲、当时如贪等烦恼众生，在圣者之前众多面前，并非拥有千倍的主宰。说有五倍主宰者，但五倍主宰亦非如此，故此应予说明魔的掩藏。那称为三界的主宰者，他在他人他法的贪嗔痴等十种增长之物上加倍又乘以千，如此如何能以另一种界域胜出？秘密隐藏魔者，显现十千倍数量内的事物，故此为不欺骗者。
§311
311. Idāni udāharati ‘‘purato’’iccādinā. Māro tādino lābhālābhādīsu avikārino tathāgatassa purato abhimukhe sahassesu ca sahassasaropi na hoti, pañcesu pañca isu ca tādise ṭhapetvā pañca isu na hoti. Paresu sugatasammukhe īdisesupi aññesu saṃkilesesu tassa tilokajetuno mārassa esaṃ sarānaṃ dasavaḍḍhitaṃ dasagaṇanāya vaḍḍhitaṃ sahassaṃ hoti dasasahassaṃ hotīti. Vaṇṇanīyaṃ māraṃ gopetvā dasasahassasaṅkhyāhi gaṇitassa aññassa sarasaṅkhātavatthuno dassitattā ayaṃ asamavañcanā nāma. Sahassaṃ isavo asseti ca, pañca isavo asseti ca, dasahi vaḍḍhitanti ca vākyaṃ.
311. 此处用『前方』等词作示例。魔对于类似得失等烦恼，性情不变，在如来之前或面对千位众生，也没有千倍主宰，设立了五倍主宰，却实际上无五倍主宰。在圣者面前，诸如魔色等十种增长的他法及杂染中，彼为三界的主宰者，确实增加至十倍且乘以千，达一万。故此说明有关魔掩藏十千数量之事，是指其被计数后显示的事物，称为不欺骗者。〔文中亦有千为主宰，五为主宰，十为增加之意之句〕。
Samavañcanā等诳法
§312
312.
Vivāda’manuyuñjanto,
因争论而相互争执，
Munindavadanindunā;
被圣者谴责之言，
Sampuṇṇo candimā nā’yaṃ;
满盈如月者非彼。
Chatta’metaṃ manobhuno.
伞盖此心宝。
§312
312.‘‘Vivāda’’miccādi. Manobhunoti kāmassa. Samavañcanāyaṃ puṇṇacandaṃ niraṃkatvā chattassa dassitattā.
第三百一十二条：“纷争”之误。心宝即乐欲也。因完全皎洁如满月之伞盖显现，故名。“纷争”之义起。智者言说者与智者们，口如满月，参与纷争，因而未得明彻之月光。此满月光环，心宝无瑕之伞盖，故称心宝伞盖。此言释意：设置光环，显现他人月影之伞盖，名为谣言巧言。智者之“印”，即其言语，如月，故称“月印者”。“满”即皆遍布，“心生”即内心具足，对此有所说明。
§312
312.‘‘Vivāda’’iccādi. Munindavadanindunā sabbaññuno mukhacandena vivādaṃ anuyuñjanto sampuṇṇo ayaṃ paccakkho candimā na hoti. Kiñcarahi etaṃ candamaṇḍalaṃ manobhuno anaṅgassa ubbhūtiyaṃ chattaṃ samussitasetacchattanti. Vaṇṇanīyaṃ candamaṇḍalaṃ ṭhapetvā tato aññassa candasadisassa chattassa dassitattā ayaṃ vutti samavañcanā nāma. Munīnaṃ indoti ca, tassa vadanamiti ca, indusadiso indu, munindavadanameva indūti ca, samantato puṇṇoti ca, manasi bhūtoti ca viggaho.
第三百一十二条：“纷争”之义起。智者言说者与智者，口如满月，参与纷争，故此不为明彻之月光。此光环本为心之宝—无瑕之伞盖，固称“心宝伞盖”。解说曰：安置此明月光环，显现他人似月光之伞盖，谓之“谣言巧言”。智者印，指其言语，月光似之即为月之印；满者，意谓普遍周遍；心生者，谓生于心意中，故有此释义。
§313
313.
第三百一十三条。
Parānuvattanādīhi, nibbindeni’ha yā katā;
依顺他法而生厌倦者，此是所作。
Thutira’ppakate sā’yaṃ, siyā appakatatthuti.
次条尚未成熟者，若为不成熟之义。
§313
313. Appakatatthutiṃ pakāseti ‘‘pari’’ccādinā. Paresaṃ yesaṃ kesañci anuvattanaṃ sevā, tamādi yesaṃ tehi nibbindena virattena appakate asannihite buddhivisayeyeva iha kismiñci vatthumhi katā yā thuti saṃrādhanaṃ, sāyaṃ appakatatthuti siyā.
313. 用“pari”等词表示不称赞的含义。对于他人所作的某些跟随服务，因他们对这些服务的厌倦而远离，因此在智慧所及的范围内，这种不称赞的意思，也就是说，其所作的赞美或恭敬，在这里比喻为不称赞的意思。
§313
313. Idāni appakatatthutiṃ dasseti ‘‘parānu’’ccādinā. Parānuvattanādīhi aññassa yassa kassaci anuvattanādīhi nibbindena ubbegaṃ pattena appakate anadhigate buddhivisaye eva iha imasmiṃ kismiñci vatthumhi katā yā thuti saṃrādhanasaṅkhātā pasaṃsā atthi, sā ayaṃ appakatatthuti nāma siyāti. Paresamanuvattanamiti ca, taṃ ādi yesaṃ parapīḷādīnamiti ca, na pakatoti ca, rakāro sandhijo, appakate katā thutīti ca vākyaṃ.
313. 此处示现不称赞的含义，借用“parānu”开头表达。因他人所作的跟从等行为，使别人感到厌烦、烦恼，所以不称赞、不赞美，也称未到达目的地。这里的“他人跟随”等，是指那种带来烦恼、伤害的诸多行为，不是值得赞许的。因而说，它是称为“不称赞”的语句。
§314
314.
Sukhaṃ jīvanti hariṇā, vanesva’parasevino;
鹿过着安乐的生活，并没有侵扰森林中的他人，
Anāyāsopalābhehi, jaladabbaṅkurādibhi.
以轻松获得的水源、嫩枝等为食。
§314
314. Udāharati ‘‘sukha’’miccādi. Jalehi dabbaṅkurehi dabbatiṇuggamehi. Ādisaddena tarupallavādīhi. Kīdisehi? Anāyāsena sevāpariklesādinā vinā upalābhehi pāpuṇitabbehi. Paramaññaṃ kiñci na sevanti sīleneti aparasevino. Paracittārādhanabyasanaparammukhā hariṇā vanesu sukhaṃ nirākulaṃ jīvantīti. Ettha rājānuvattanaklesanibbindena sannihitā migavutti pasaṃsitāti.
314. 此句以“sukha”作不真实教导的例子。以水、嫩枝及嫩叶等作为开始之词。为何呢？因为鹿无须劳苦，即得享受，又无烦恼，所以它们可得安乐。但它们绝不违反戒律，不侵害他人。那些心怀他人、迷恋他心所牵、致力于赞敬他人的鹿，方能安乐自在地生活于森林里。这里隐含的意思是，因苦于世俗纷扰而远离，安乐的鹿群的生活为众所称赞。
§314
314. Idāni udāharati ‘‘sukha’’miccādinā. Hariṇā migā aparasevino vuttiṃ nissāya paraṃ asevamānā anāyāsopalābhehi parapariggahābhāvato parasevāparissamaṃ vinā labbhanīyehi jaladabbaṅkurādibhi udakadabbaṅkurarukkhalatāpallavādīhi vanesu icchiticchitāraññesu sukhaṃ jīvanti sukhajīvanaṃ karontīti. Ettha rājasevābyasanappattena kenaci anadhigatāpi migajīvikā pasaṃsitā hoti. Paraṃ na sevanti sīlenāti ca, abhāvo āyāsasseti ca, tena upalabhitabbāti ca, dabbānaṃ aṅkurānīti ca, jalañca dabbaṅkurāni ceti ca, tāni ādi yesaṃ pallavādīnamiti ca viggaho.
现今说到‘快乐’这个词，是错误的用法。像鹿、野兽等不与他人交往，只是依赖他物生存，彼此并无牺牲劳苦去占有对方，且没有相互服侍的矛盾。依靠水蕨、嫩枝、嫩叶及类似的水生草木等，在森林中随心所欲生活，无有障碍，因而生活自在快乐。这里说到从事王室侍奉时染著的恶习，即使未曾获得，野兽生活也会因此感到满足欢喜。然而它们不从事有戒律的服侍，并且缺乏劳苦，这就是应当认识的。所谓的蕨菜嫩芽、水与嫩叶草木，即是指其起始部分。
§315
315.
Uttaraṃ uttaraṃ yattha, pubbapubbavisesanaṃ;
接下来讲的是‘依次、渐进、逐步’的用法说明；
Siyā ekāvalī sā’yaṃ, dvidhā vidhinisedhato.
这一类的语句只有一段，而含有两种规则的禁止；
§315
315. Ekāvaliṃ kathayati ‘‘uttara’’micchādinā. Yattha vuttiyaṃ uttaraṃ uttaraṃ upariṭṭhānamupariṭṭhānaṃ pubbassa pubbassa visesanaṃ vidhinisedhanavasena ekāvali nāma siyā. Ayaṃ ekāvali vidhinisedhato vidhivasena nisedhanavasena ca dvidhā.
315 这一段讲述‘依次’句式是错误用法，谓处谈论的‘依次、依次’表示前后相继，‘依次’是对前文逐一描述的限制和否定，称为‘依次’（ekāvali）。此‘依次’名词由否定和限制的用法构成，分为两类。
§315
315. Idāni ekāvaliṃ dasseti ‘‘uttara’’miccādinā. Yattha uttiyaṃ uttaraṃ uttaraṃ uparūparibhavaṃ padaṃ pubbapubbavisesanaṃ pubbapubbapadassa vidhinisedhanavasena visesanaṃ hoti, sā ekāvali nāma siyā. Ayaṃ ekāvali vidhinisedhato vidhinisedhavasena dvidhā hotīti. Uttaraṃ pubbanti ṭhānūpacārena ṭhānībhūtaṃ padameva vuccati. Pubbassa pubbassa visesanamiti ca, ekato āvaliyanti saṃvaliyanti padāni etāyāti ca, vidhividhānañca nisedho paṭisedho cāti ca vākyaṃ. Ettha ‘‘uttaraṃ uttara’’nti ca ‘‘pubbassa pubbassa’’iti ca kamena visesanavisesyaguṇena byāpanicchāyaṃ nibbacanaṃ, visesyaguṇaṃ gammamānameva.
315 现在说明‘依次’这名词是错误用法。所谓‘依次’为‘依次依次’地上下相续的词，表示前后词的限制和否定，是以规则和方式对前后词句逐一断定的名称，叫‘依次’。这‘依次’是由禁止和限制而成，共有两类。‘依次’中‘依次’本身表示词句依位置相续，‘前后’限制则指对词句连串的限定，规则和否定表达此意。这里‘依次依次’和‘前后前后’是用能力标志说明属性、性质以教导明了这层意思，此处形容的是性质差异产生的意义通过联系临发的消亡现象。
Vidhiekāvali肯定式连珠法
§316
316.
三百一十六。
Pādā nakhālirucirā,
足趾甲洁净美丽，
Nakhālī raṃsibhāsurā;
甲如红丝绸般光泽；
Raṃsī tamopahāneka -
红丝光彩在爪端，
Rasā sobhanti satthuno.
令世尊足显美妙光辉。
§316
316. Udāharati ‘‘pādā’’iccādi. Sugammaṃ. Ettha pādādīnaṃ visesyānaṃ nakhālirucirattādividhānena visesanena visesitabbattā ayaṃ vidhiekāvali.
三百一十六。此处以“足”及其诸类为例加以说明，是以足等诸部分中趾甲洁净美丽等种种特征为鉴别方法而应当分别说明，此即一例。
§316
316. Idāni udāharati ‘‘pādā’’iccādinā. Satthuno pādā nakhālirucirā nakhapantīhi manuññā nakhālī nakhapantiyo raṃsibhāsurā raṃsīhi dibbamānā raṃsī kantiyo tamopahānekarasā andhakāravidhamane asahāyakiccā hutvā sobhantīti. Ettha pādādīnaṃ pubbapadānaṃ nakhālirucirattādividhāyakehi uttarauttaravisesanehi visesitattā ayaṃ vidhiekāvali nāma. Nakhānaṃ āli pāḷīti ca, nakhālīhi rucirāti ca, raṃsīhi bhāsurāti ca, tamaso apahāro apaharaṇamiti ca, so eko raso kiccaṃ etāsaṃ raṃsīnamiti ca viggaho.
316. 现在以“足”等诸欲为例说明。师尊的足甲光洁美妙，以指甲和甲痕修饰，指甲及其痕迹光亮明泽；又以纤细之线装饰，如同细丝悬挂；细丝光辉流转，是因除去黑暗与污秽，使之明朗无瑕，成为使人观赏愉悦之物。这里以足为首的前部，因指甲光洁明艳等不同方面的特别之处，按照由下及上的连续区分，称为“此种排列”（vidhiekāvali）。指甲（nakhā）意为“甲、壳”，指甲修饰（nakhālī）意为“光泽”，细丝（raṃsī）意为“明亮透彻”；灭除黑暗（tamopahāna）意为“去除黑暗、遮蔽”，这是一种甘露，故称为细丝。此即对这些“细丝”的训诂与解释。
Nisedhaekāvali否定式连珠法
§317
317.
Asantuṭṭho yatī neva,
不满足的修行者绝不会这样，
Santoso nā’layāhato;
满足的则不会悔恨、受苦；
Nā’layo yo sajantūnaṃ,
他不是众生的依靠，
Nā’nantabyasanāvaho.
不会带来无尽的堕落。
§317
317.‘‘Asantuṭṭho’’iccādi. Asantuṭṭho catupaccayasantosavasena yo koci yati nāma neva siyā. Ālayena taṇhāya āhato ca yo, so santoso nāma na hoti. Yo jantūnaṃ sattānaṃ anantabyasanāvaho na hoti, so ālayo nāma na bhavatīti. Asantuṭṭhādīnaṃ yatittādinisedhanavasena visesanānaṃ pavattiyā nisedhaekāvali ayaṃ.
317.“不满足”及其后续等。所谓不满足，是指以四种条件为缘的满足感中，有某人虽修行，名为修行者，但若心中被根深蒂固的贪欲所侵犯，仍未断除者，则不称为满足者。若不为众生所背负无尽的坏习气，亦即不为众生所终无休止地折磨，则此身心无基础，亦不为“根基”。由此，因诸如不满足等以断除修行者状态为特征的种种分别之行相产生，这一禁戒众生的禁止行列便称为此处所说。
§317
317.‘‘Asantuṭṭho’’iccādi. Asantuṭṭho cīvarādīsu catūsu paccayesu dassitadvādasavidhasantosānaṃ aññatarena asantuṭṭho yati na eva bhikkhu nāma na hoti. Ālayāhato taṇhāya pahato santoso na hoti. Yo jantūnaṃ anantabyasanāvaho na yo sattānaṃ apariyantapīḷāpāpako na hoti, so ālayo na hotīti. Asantuṭṭhādīnaṃ yatibhāvādipaṭisedhavasena visesanānaṃ pavattattā ayaṃ nisedhaekāvali nāma. Asantuṭṭhapadaṃ yatisahitasakalasattasamudāyassa sādhāraṇabhāvena ṭhitaṃ, yati na bhavatīti yatito aññesu sakalasattasaṅkhātesu avayavesu patiṭṭhāpanato ‘‘asantuṭṭho’’ti visesyo, ‘‘yati ne’’ti idaṃ visesanaṃ. Sesesupi visesanavisesyattaṃ vuttaniyāmena yathārahaṃ yojetabbaṃ. Na santussatīti ca, ālayena hatoti ca, natthi anto etesamiti ca, tāni ca tāni byasanāni ceti ca, tāni āvahatīti ca vākyaṃ.
317.“不满足”等之教义。所谓“不满足”，乃见于袈裟等四种条件中所显示的十二种满足感种类中，若从某一类落入不满足，则不称为真正的修行者。被根基贪欲打击，未断除者，则不能称为满足。若不为众生背负无量无尽的罪恶之业，且不为众生所无间断折磨者，便无根基称之。因不满足等的修行状态、为之设限的各种限制，以及种种分别行相之出现，合称为本禁戒之列。所谓“不满足步”，乃基于修行者及其所有众生整体的通用状态坚立。若修行者不立于诸众生整体、及其组成的各个部分之中，则“不满足”二字乃为该分别行相。其余各别分别与被分别对待之类，在语法常例上应如是正当结合。所谓“不满足”，指未满足；“被根基所击”为被贪欲所伤；“无尽”即无边；“他们”指诸坏习气，亦谓为“积累”，即这些均为侵扰打击之意。
§318
318.
Yahiṃ bhūsiyabhūsattaṃ, aññamaññaṃ tu vatthunaṃ;
彼时彼地，彼此相对，彼此亲近；
Vināva sadisattaṃ taṃ, aññamaññavibhūsanaṃ.
无相似性，彼此相互装饰点缀。
§318
318. Aññamaññamāha ‘‘yahi’’miccādinā. Yahiṃ sadisattaṃ vinā eva vatthunaṃ padatthānaṃ aññamaññaṃ bhūsiyabhūsattaṃ, taṃ aññamaññaṃ nāma vibhūsanamalaṅkāroti.
318.“彼此相对”之义，含“不真实”等意。所谓彼此亲近、无相似性、装饰物等，指诸法彼此接近却无实体存在，称其为彼此装饰、点缀之故。
§318
318. Idāni aññamaññālaṅkāraṃ dasseti ‘‘yahi’’miccādinā. Yahiṃ alaṅkāre sadisattaṃ vinā eva vatthunaṃ aññamaññaṃ tu bhūsiyabhūsattaṃ alaṅkāriyaalaṅkārattaṃ hoti, taṃ aññamaññavibhūsanaṃ hotīti. Bhūsiyañca bhūsā cāti ca, tāsaṃ bhāvoti ca, aññañca aññañceti ca viggaho. ‘‘Aññamañña’’nti ettha chaṭṭhuntaasaṅkhyamabyayaṃ, sasaṅkhye ceti ‘‘bhūsiyabhūsatta’’nti imassa visesanaṃ katvā vattabbaṃ. Alaṅkāriyamapekkhāya alaṅkāravatthu ca, tamapekkhāya alaṅkāriyavatthu ca aññamaññaṃ nāma. Tandīpakālaṅkāropi tadatthiyena tannāmako hoti.
318. 现在说明彼此装饰之义谓“yahi”为非真实。所谓“yahi”装饰，是指外表形态相似却无实体的物体，相互之间像覆土一般、覆土状的装饰。这就是所谓相互装饰。所谓覆土者，谓覆于土上的覆盖，彼此即彼此之意，此为释义。此处“aññamañña”当作数词，取其相对关系，连同“bhūsiyabhūsatta”一词作其修饰，说此义应如此。以装饰对象相待即为装饰物，以被装饰对象相待即为装饰物名，故此谓彼此装饰。譬如棕榈叶饰冠，其名称即依其意义而称。
§319
319.
Byāmaṃsumaṇḍalaṃ tena, muninā lokabandhunā;
“以蓝色月轮，彼圣者世间之友；
Mahantiṃ vindatī kantiṃ, sopi teneva tādisiṃ.
大者而具光华，彼亦得如是之妙美。”
§319
319. Udāharati ‘‘byāmaṃsu’’iccādinā. Subodhaṃ.
319. 以「说道」等语作举例说明。此义易明，无需多释。
§319
319. Idāni udāharati ‘‘byāmaṃsu’’iccādinā. Byāmaṃsumaṇḍalaṃ byāmapabhāmaṇḍalaṃ lokabandhunā tena muninā karaṇabhūtena mahantiṃ mahatiṃ pūjanīyaṃ vā kantiṃ sobhaṃ vindati sevati, sopi muni tena eva byāmaṃsumaṇḍalena tādisiṃ kantiṃ vindatīti. Aññamaññaṃ asadisānaṃ byāmaṃsumaṇḍalamunisaṅkhātānaṃ dvinnaṃ vatthūnaṃ byāmaṃsumaṇḍalaṃ paṭhamavākye alaṅkāriyaṃ hoti, munipadattho alaṅkāro hoti. Aparavākye ime dve vipallāsena alaṅkāriyaalaṅkārā honti. Aṃsūnaṃ maṇḍalamiti ca, byāmaṃ eva aṃsumaṇḍalamiti ca, loko bandhu asseti ca, sā viya dissatīti ca viggaho.
319. 现以‘byāmaṃsu’为非真实者举例。蓝色月轮，谓由蓝光形成之圆轮，乃世间之友，即圣者所造，是为大且尊贵光辉者，亦可说为端庄华美之物，圣者以此蓝色月轮得此妙美。此亦谓圣者以蓝色月轮得如是之美也。彼彼无彼之蓝色月轮，为称圣者者，先句乃装饰物，谓圣者足迹之装饰；后句二者因不实而成假装饰物。谓圆轮即为圆光轮，蓝色即蓝色光轮，世间之友是指月光，谓如是可见之义，即释义。
§320
320.
三百二十。
Kathanaṃ sahabhāvassa, kriyāya ca guṇassa ca;
陈述俱有之法、作用，以及功德；
Sahavuttīti viññeyyaṃ, tadudāharaṇaṃ yathā.
共语（sahavutti）是应当明白的，其例证如下。
§320
320. Sahavuttiṃ vadati ‘‘kathana’’miccādinā. Subodhaṃ.
三百二十。此处用“如何”之误说来表达共语，意图明了。
§320
320. Idāni sahavuttiṃ dasseti ‘‘kathana’’miccādinā. Kriyāya guṇassa cāti dvinnaṃ sahabhāvassa sahattassa kathanaṃ sahavuttīti viññeyyaṃ. Tadudāharaṇaṃ yathā tassa udāharaṇaṃ evaṃ vakkhamānanayena daṭṭhabbanti. Saha saddhiṃ bhavanamiti ca, sahabhāvassa vutti kathanamiti ca, tassa udāharaṇamiti ca viggaho. Sahabhāvo candarasminakhaṃsuādīnaṃ padatthānaṃ. Evaṃ santepi tesaṃ taṃsahattaṃ yassaṃ kriyāyaṃ guṇe vā bhavatīti sahattaṃ kriyāguṇānaṃ hotīti katvā ‘‘kathanaṃ sahabhāvassa kriyāya ca guṇassa cā’’ti vuttaṃ.
现今通过“如何”之误说说明共语。行为与性质二者的共存及其依存关系，称为共语，须当知。举例如此表达示范其用法。共存即是并存，称共存行为或性质的用语，此亦为例证。共存指月及指甲等之词源。虽如此，其共存之含义在于两个行为或性质同存，于是说“行为及性质的共存”而成共语。
Kriyāsahavutti动作共现法
§321
321.
三百二十一。
Jalanti candaraṃsīhi, samaṃ satthu nakhaṃsavo;
其以月光相似的光线照耀着，好像与尊者（佛陀）之爪相等；
Vijambhati ca candena, samaṃ tammukhacandimā.
又如月光照耀着，犹如尊者之面光与月光相等。
§321
321.‘‘Jalanti’’iccādi. Samanti saha, tassa satthuno mukhacandimā. Sesaṃ subodhaṃ. Ettha jalanavijambhanānaṃ ubhayasādhāraṇānaṃ kriyānaṃ sahabhāvo vihitoti kriyāsahavutti ayanti.
『照耀』等语句释义：此处『相等』者，谓与尊者面光相似。余文显然明白。此中所言水之照耀与月相辉映，两者共同发生，谓为共同作用便称为行动共性。
§321
321. Idāni yathāpaṭiññātaudāharaṇaṃ dasseti ‘‘jalanti’’iccādinā. Satthu satthuno nakhaṃsavo nakhakiraṇā candaraṃsīhi samaṃ jalanti, tammukhacandimā ca candena samaṃ vijambhatīti. Ettha ubhayapadatthānaṃ sādhāraṇabhūtajalanavijambhanakriyānaṃ sahabhāvassa vuttattā esā kriyāsahavutti nāma. Candassa raṃsiyoti ca, nakhānaṃ aṃsavoti ca, tassa satthuno mukhanti ca, tameva candimasadisattā candimāti ca vākyaṃ. Samaṃiti sahapariyāyo nipāto.
现举例释『照耀』等语语句。佛陀的爪边光芒与月光相等共同照耀，及佛面之光与月光相等互相辉映。这里论述的是双重对象（爪与面）上同属水光照耀与月光辉映的共同行为，故曰“行动共性”。所谓月光之“光线”为月亮之筋状光辉，爪为指甲之坚质，尊者面即面部，因其与月亮相似称为“月光”。『相等』为同义合用词尾。
Guṇasahavutti与功德并存。
§322
322.
第三二二。
Jinodayena malinaṃ, saha dujjanacetasā;
以征服之光辉清净的貌相，伴随心地恶劣者；
Pāpaṃ disā suvimalā, saha sajjanacetasā.
恶者境界清净而纯洁，与善士的心念同在。
§322
322.‘‘Jinodayena’’ccādi. Jinodayena karaṇabhūtena, hetubhūtena vā dujjanacetasā saha pāpaṃ malinaṃ kiliṭṭhaṃ, sajjanacetasā saha disā dasavidhāpi suvimalā accantanimmalā suvimalayasomālāvalayitattā sajjanaceto pāpāpagameneti. Ettha malinattassa ca suvimalattassa ñāyasambandhino sahabhāvo vuttoti ayaṃ guṇasahavutti.
322.“由胜者之生”起。由胜者之生者，作为行为之缘起，作为因缘者，与恶人心念同在，恶劣污秽而污浊；与善士心念同在，境界乃至于十种清净，不垢不浊，纯净光明如洒满莹洁露水，令善士心念令恶的污秽远离。此中，污秽与清净之知理有共生之理，故称此为性质共存。
§322
322.‘‘Jino’’iccādi. Jinodayena jitamārassa bhagavato pātubhāvena, karaṇabhūtena hetubhūtena vā pāpaṃ lobhādidhammaṃ dujjanacetasā dujjanānaṃ cittena saha malinaṃ kiliṭṭhaṃ hoti. Imināyeva jinodayena disā dasa disāyo sajjanacetasā saha suvimalā sajjanacetasantānato pāpānaṃ apagamena kittimālāya bhuvanattaye patthaṭattā atinimmalāti ubhayapadatthānaṃ sādhāraṇabhūtamalinabhāvasuvimalabhāvasaṅkhātassa guṇassa sahabhāvassa vuttattā esā guṇasahavutti nāma. Jinassa udayoti ca, dujjanānaṃ cetoti ca, vigataṃ malaṃ etāhiti ca, su atisayena vimalāti ca, santo ca te janā ceti ca, tesaṃ cetoti ca vākyaṃ.
322.“胜者”起。由胜者之生者，即因胜者降伏魔王之威力，行为之缘，因缘者，恶之贪等法，因恶人之心念同在，恶污秽而污浊。依此由胜者之生，境界十方皆为善士心念所清净，善士心念世代相续以恶之远离而著名，如盛开声誉之花环遍布世界，上下两面皆极清净，此为共存之性质。所谓“胜者之生”，即恶人心志，意为怨毒尽除，极为清净，起示意为安静之人即是善士之心念者，因其所说“其心”等语句。
§323
323.
Virodhīnaṃ padatthānaṃ, yattha saṃsaggadassanaṃ;
彼彼相违之语义，乃是彼处合相示现；
Samukkaṃsābhidhānatthaṃ, matā sā’yaṃ virodhitā.
用以表示整体的名称，此种见解实为相对对立者。
§323
323. Virodhaṃ vibhāveti ‘‘virodhīna’’miccādi. Virodhīnaṃ aññamaññaviruddhānaṃ kriyādīnaṃ yattha vuttivisese saṃsaggassa sannidhino dassanaṃ, kimatthaṃ? Samukkaṃsassa atisayassa abhidhānatthaṃ kathanatthāya, sā ayaṃ virodhitā virodhīti matā.
323. 分析『矛盾者』一词，系由『矛盾』之错误义而名。所谓矛盾者，是指彼此相违背之行为等，于此有教义中特殊说明的合和与接近的现象，意义为何？其义在于说明极端坚固之涵义，故称此为矛盾相，即此称谓是有因的。
§323
323. Idāni virodhālaṅkāraṃ dasseti ‘‘virodhīna’’miccādinā. Yattha uttivisese samukkaṃsābhidhānatthaṃ vaṇṇanīyavatthugataadhikakathanāya virodhīnaṃ aññamaññaviruddhānaṃ padatthānaṃ kriyāguṇādīnaṃ saṃsaggadassanaṃ sanniṭṭhānadassanaṃ sambandhadassanaṃ hoti, sā ayaṃ utti virodhitāti matāti. Virodho etesaṃ guṇādīnaṃ atthīti ca, saṃsaggassa sambandhassa dassanamiti ca, samukkaṃsassa adhikassa abhidhānanti ca, virodhīnaṃ bhāvo asaṅgahitoti ca vākyaṃ. Virodhitādīpakavutti tadatthena tannāmikā hoti.
323. 此处显示矛盾之装饰，缘于『矛盾者』一词之错误义。所谓在教义特殊说明中，详述极端坚固的词义，讲话中出现彼此相违之词义所在、行为性质等之接近表现、临现表现及相关表现，故此称此话为矛盾相者。矛盾之义，包含这些性质等的含义，以及合和、关联等意义，同时极端坚固之词义。矛盾者之状态即为不联合，此句采用指示矛盾的说法，依其意而得此名。
§324
324.
Guṇā sabhāvamadhurā, api lokekabandhuno;
诸德性本自然甘美，即便于世人朋友之间，
Sevitā pāpasevīnaṃ, sampadūsentimānasaṃ.
被恶人所交往之人，心意便为污染，
§324
324. Udāharati ‘‘guṇā’’iccādi. Lokekabandhuno lokanāthassa sabhāvamadhurā sādhujanasampīṇanekacāturā api guṇā arahantatādayo sevitā pāpasevīhi tesaṃ pāpasevīnaṃ mānasaṃ sampadūsenti dosaduṭṭhāpādanavasenāvikaronti ‘‘tādiso guṇātisayo tassā’’ti. Ettha guṇānaṃ sabhāvamadhurānaṃ pītivisesuppādanayoggānaṃ sampadūsanena saha virodhoti daṭṭhabbaṃ.
即因诸德性本甘美者乐以滋生，若与污染相伴，则显现其相违逆。
§324
324. Udāharati ‘‘guṇā’’iccādinā. Lokekabandhuno buddhassa guṇā arahattādayo sabhāvamadhurā api pakatimadhurā api sevitā pāpasevīhi sevitā samānā pāpasevīnaṃ mānasaṃ sampadūsenti atisayena kopentīti. Evaṃ hīnādhimuttikehi sahitumasakkuṇeyyo tassa guṇātisayo vattati. Nanu sabhāvamadhuro guṇo pītiṃ vinā sampadūsanaṃ na kareyya, sampadūsanampi tādisasabhāvamadhuraṃ vinā na bhaveyyāti aññoññaviruddhānamesaṃ madhuraguṇasampadūsanakriyānaṃ saṃsaggaguṇādhikadassanatthanti lakkhaṇena yojetabbaṃ. Apisaddo virodhatthe vattate. Sabhāvena madhurāti ca, eko ca so bandhu cāti ca, lokassa ekabandhūti ca, pāpaṃ sevanti sīlenāti ca vākyaṃ.
324. 以「美德」等欲求来举例说法。世间是佛的亲属，佛的美德与阿拉汉果等具备，既有本性温和，也有行为温和，若跟随恶行者共处，心念便遭污秽，容易生嗔恨。因此，在低劣意图者中，与之相应的亲属亦应避免与其交往，以免助长过剩的恶。诚然，本性温和的美德不应无缘无故失乐或被污秽；反之，污秽也离不开这类温和的本性。从不同角度观察，这种温和美德与污秽施为相互矛盾的现象，正是识别此义理的标志。在争论和反对中都会出现此义。文中称「以会众为温和」，又说「彼即亲属所在」，以及「世间即一亲族」之意，谓他们虽作恶但仍为道德群体，属语句说明。
§325
325.
Yassa kassaci dānena, yassa kassaci vatthuno;
无论谁施舍，无论给谁的衣物；
Visiṭṭhassa ya’mādānaṃ, parivuttīti sā matā.
被认为是杰出的施舍呵，名为弘传。
§325
325. Parivuttiṃ pavatteti ‘‘yassa’’iccādinā. Yassa kassacīti paṭiggāhakaṃ dasseti. Visiṭṭhassa yaṃ ādānanti sambandho. Sesaṃ subodhaṃ.
325. 「弘传」以「无论谁」等词表达。无论谁表示接受者。杰出者所接受者即施舍关系。剩余为解释。
§325
325. Idāni parivuttiṃ dasseti ‘‘yassa kassaci’’ccādinā. Yassa kassaci vatthuno khuddakavatthuno yassa kassaci paṭiggāhakassa dānena hetubhūtena visiṭṭhassa uttamavatthuno yaṃ ādānaṃ gahaṇaṃ atthi, sā parivuttīti matāti. Dānaggahaṇaparivuttattā parivutti nāma.
325. 此处以「无论谁」等词表示弘传。无论哪位给衣物的接受者，小规模布施者，或者因缘而接受的杰出布施者，皆有接收之行为，称为弘传。因其为布施接收者的弘传，故称弘传焉。
§326
326.
Purā paresaṃ datvāna, manuññaṃ nayanādikaṃ;
过去于他人施予，施予眼目等身。
Muninā samanuppattā, dāni sabbaññutāsirī.
今由圣人所传，乃是智慧名声之事。
§326
326. Udāharati ‘‘purā’’iccādi. Subodhaṃ. Ettha nayanādidānena sabbaññutāsiriyā ādānanti parivutti ayaṃ.
326。此处以「过去」二字示例，明白说明。这里说以眼目等施予为缘起，故转说为智慧名声。
§326
326. Idāni udāharati ‘‘purā’’iccādinā. Muninā purā pubbe paresaṃ manuññaṃ nayanādikaṃ datvāna idāni sabbaññutāsirī sabbaññutāsaṅkhātā anaññasādhāraṇā sirī samanupattāti. Iha yassa dinnaṃ tato eva gahaṇe parivuttisaddassa niruḷhattā nayanādīnaṃ dānena sabbaññutāsiriyā ādānato, dānābhāve ādānābhāvato ca paṭiggāhakajane avijjamānepi sabbaññutā vijjamānattena parikappitāti parivutti hoti. Teneva daṇḍiyaṃ–
326。如今以「过去」二字示例。圣人过去于他人施予眼目等身，现今称为智慧名声、智慧之所集、独特无他之名声而现。此处授予物，从中所生转说音声之隐密，即由施予眼目等所起智慧名声；于无施予时则无施予名声，受者无知此事，存智慧则转说之理成立，故称转说。此乃错误之处——
‘‘Satthappaharaṇaṃ datvā, bhujena tava rājunaṃ;
『以破坏师伎刀，汝右手给王者；』
Ciraṃ citābhaṭo tesaṃ, yaso kumudapaṇḍaro’’ti .
他们长久被称为『辉映光明者』及『如莲花般洁白者』。
Imasmiṃ udāharaṇe paccatthikānaṃ āyudhappahāraṃ datvā tava bāhunā tesaṃ rājūnaṃ ciraṃ rāsikato keravanimmalo yaso ābhaṭoti. Dadāti kammayuttato eva ādānaṃ dassetvā parivuttiphuṭā katā. Nayanāni ādīni yassa uttamaṅgādinoti ca, sabbaṃ jānātīti ca, tassa bhāvoti ca vākyaṃ.
在此例中，作为依附者，因你向众多像国王般长久沉湎的贵族授与武器攻击，使得像象牙般洁白、无瑕清净的辉光显现。依于业力相应，受领礼物，因此示现生起、传播和消散。眼及诸根乃至极上之处，皆具知见，从而存在此言语之含义。
§327
327.
Kiñci disvāna viññātā,
见诸法便知，
Paṭipajjati taṃsamaṃ;
因缘随其践行；
Saṃsayāpagataṃ vatthuṃ,
疑惑消除断，
Yattha so’yaṃ bhamo mato.
所谓此即为幻境。
§327
327. Bhamaṃ sambhāveti ‘‘kiñcī’’tiādinā. Viññātā puriso kiñci disvā ujjalanādikaṃ disvāna taṃsamaṃ tassa pure dissamānassa padatthassa sadisamaññaṃ vatthuṃ saṃsayāpagataṃ asannidhiṃ katvā paṭipajjati jānāti yattha visese, sāyaṃ bhamo mato.
幻境的产生缘由，是由于诸如“某些东西”等的观念。智者观察到事物，即见光明等特征，基于对其原有形态出现相同性质而无疑惑，心生亲近，遂依法而行，因此知此为幻境。
§327
327. Idāni bhamālaṅkāraṃ dasseti ‘‘kiñci’’iccādinā. Yattha uttivisese viññātā avabodhakārako kiñci disāvilocanādikaṃ disvāna taṃsamaṃ vatthuṃ tena dissamānavatthunā tulyamaññaṃ vatthuṃ saṃsayāpagataṃ nissaṃsayaṃ katvā paṭipajjati jānāti, so ayaṃ alaṅkāro bhamoti matoti. Tena tassa vā samanti ca, saṃsayo apagato etasmāti ca, bhamanaṃ anavaṭṭhānaṃ vatthūnanti ca viggaho. Saṃsayāpagatanti kriyāvisesanaṃ.
此时幻境装饰显现，表现为“某物”等观念。此时有觉知能明白其特殊起因，见到方向、视线等并据此事物，确认此物体与幻境相称，且无疑虑，安心亲近而修行，知此幻装即为幻境。对此亦有说法，谓无疑虑，是幻境不坚定的根本所在。所谓无疑虑是指修行行为的特殊态。
§328
328.
（数字328，文中无内容）
Samaṃ disāsu’jjalāsu, jinapādanakhaṃsunā;
在均匀明亮的方向，借助晶亮如金属爪的明眼，
Passantā abhinandanti, candātapamanā janā.
观看者欣喜，像日月般的众人皆然。
§328
328. Udāharati ‘‘sama’’miccādi. Jinassa pādesu nakhaṃsunā disāsu sabbāsu samaṃ ekato ujjalāsu sajotīsu tā ujjalā disā passantā janā, candātapoti mano yesaṃ te tathāvidhā. Abhinandanti santussantīti.
328. 举例说明如“平等”等词。意指胜者双脚之指甲在十方诸处同时光明闪耀时，人们因见该等光明而心生欢喜，若对这光明生起心念，如同日月之光照耀，便称为欢喜和满足。
§328
328. Idāni udāharati ‘‘sama’’miccādinā. Jinapādanakhaṃsunā karaṇabhūtena disāsu dasasu samaṃ ekakkhaṇe ujjalāsu tā ujjalā disā passantā janā candātapamanā candātapoti pavattacittā abhinandantīti. Vijjamānanakhamarīciyaṃ buddhimakatvā candātape buddhiyā pavattāpanato bhamo nāma. Samanti asaṅkhyaṃ. Candātapoiti mano yesanti vākyaṃ.
328. 现以“平等”等词为例。借由胜者足趾指甲，作为作用物，在十方诸处同时一时光明闪耀，目睹此光明人们心如日月照耀，心念随之运转而欢喜称庆。称此因念知觉或智能，即所谓心念的火煮燃之焰光明，称为“光明焰”，其数不可胜数。所谓日月火者，即谓心念是其语句的意涵。
§329
329.
Pavuccate yaṃ nāmādi,
称为名及诸初。
Kavīnaṃ bhāvabodhanaṃ;
诗人觉悟的本质，
Yena kenaci vaṇṇena,
以某种语言所成，
Bhāvonāmā’ya’mīrito.
名为“培养”的即是归依、熏习。
§329
329. Bhāvaṃ bhāveti ‘‘pavuccate’’ccādinā. Kavīnaṃ bhāvo adhippāyo, taṃ bodhetīti bhāvabodhanaṃ yaṃ nāmādi. Ādisaddena visesanavākyānaṃ gahaṇaṃ. Yena kenaci nisedhanarūpena ākārena pavuccate, ayaṃ bhāvo nāma īritoti.
329. 以‘‘培养‘‘、‘‘劝勉‘‘等词语为根本，谓之培养。诗人创作的主题即为主旨，称为“培养觉知”，其名正始于此。开头语充分涵盖其含义，若以某种否定形式或姿态表示，如‘劝勉’一词，此即名为培养的意思。
§329
329. Idāni bhāvālaṅkāraṃ dasseti ‘‘pavuccate’’ iccādinā. Kavīnaṃ vattūnaṃ bhāvabodhanaṃ adhippāyapakāsakaṃ yaṃ nāmādi nāmapadavisesanapadādi yena kenaci vaṇṇena ākārena sāgarādiatthantaraṃ paṭisedhetvā vā no vā pavuccate, ayaṃ bhāvo nāmāti īritoti. Nāmaṃ ādi yassa visesanavākyadvayasseti ca, bhāvaṃ bodhetīti ca vākyaṃ. Kavīnaṃ adhippāyasaṅkhātabhāvapakāsako uttiviseso tadatthena bhāvo nāma, tassa nissayabhūtaṃ nāmādipadasantānaṃ iha nissitopacārena bhāvo nāmāti īritaṃ.
329. 此时 ‘‘劝勉‘‘ 等词语显现为意念装饰。诗人的主题在劝勉内容上晦涩难懂，其名称及词义以具体颜色、形状等词，诸如海洋及其它，或赞或贬，依此成形，即名为意念的暗示。名称起始，若由两个修饰句组成，称为用语言说明意念的句子。诗人用主旨特定的语气和形式表明主题，这即为意念名称。意念名称建立在对名称系关系的依托上，故该意念即为培养的意思。
§330
330.
Nanu teye’va santā no,
难道这三种，也不能算作，
Sāgarā na kulācalā;
海洋并非家族催动者；
Manampi mariyādaṃ ye,
人们也心怀戒敬，
Saṃvaṭṭepi jahanti no.
即使动乱，也不舍弃戒敬。
§330
330. Udāharati ‘‘nanu’’ccādi. Manampīti īsakampi. Mariyādanti attano ācārasīmaṃ, saṃvaṭṭepi palayakālepi. Sesaṃ subodhaṃ. Ettha na ime pakatisamuddādayo samuddādayo honti, ye palayakāle attano velānullaṅghanasaṅkhātaṃ acalattasaṅkhātañca mariyādaṃ pariccajanti. Kiñcarahi santā evete samuddādayo, ye yadi palayakālepi samāpateyyuṃ, tadāpi attano mariyādaṃ na muñcanti. Koci vipattiṃ patto niratisayaṃ dhīrattamattanovabodhetīti aññanisedhena kathitaṃ nāmaṃ kavisabhāvaṃ yathāvuttaṃ bodhetīti bhāvoyamiti.
330. 此处举例说起『难道』等语。“心怀”表示连微小的戒敬也不舍弃。“戒敬”指自身行为的界限，包括动乱时的持守。余下部分非常明白。这里所言“动乱”并非指那些在动乱时，因未守时间限、不动摇戒敬而舍弃戒敬者。毕竟，动乱者是指即使在动乱时也能守持自己戒敬者。也有说：“某些人遇难，表现得极为坚韧明智”，此非唯一说法，这称作诗人的本性，应理解为明白此理。
§330
330. Idāni udāharati ‘‘nanu’’ccādinā. Sāgarā saṃvaṭṭakāle tīramariyādaṃ atikkamentā pakatisamuddā sāgarā na bhavanti. Kulācalā tādisakāle acalasaṅkhātamariyādamatikkamentā satta kulapabbatā kulācalā nāma na bhavanti. Kiñcarahi sāgarādayo. Ye sādhavo saṃvaṭṭepi sabbavatthuvināsakakappavināsakālepi mariyādaṃ attano ācāramariyādaṃ manampi īsakampi no jahanti. Santā eva te sāgarādayo nāma honti nanūti. Koci byasanaṃ patto attano anaññasādhāraṇaṃ dhīrattaṃ pakāsetīti iha sāgarādiatthantarapaṭisedharūpena dassitasāgarādinā vattuno akampanādhippāyaṃ avabodhetīti ayaṃ bhāvālaṅkāro nāma. Mananti appakālavācakamasaṅkhyaṃ. Apīti sambhāvane.
330. 现在来例说“难道”等开头的话。河流在动乱时超越岸边戒敬者，不被称为河流。山岳不动摇戒敬者，称为七山之山，不称为动乱的山。河流等，即善人，即使动乱，毁坏一切物事、时间、能力的毁坏，也不舍弃自己行为的戒敬和心怀微小戒敬者，正是这些善人称为河流等等。说“的确如此”，有些人遭难，显示出非同寻常的坚韧，这里用河流等来隐喻，如此说者，对于河流等的不毁坏，则是稳固的表现，这是美的装饰。所谓“心怀”多指正确的言语行为。至于“不舍弃”，表示此意。
§331
331.
Aṅgaṅgībhāvā sadisa-balabhāvā ca bandhane;
各部分具备个别存在力，如同束缚中之力；
Saṃsaggo’laṅkatīnaṃ yo, taṃ missanti pavuccati.
束缚装饰之物者，人称缚者。
§331
331. Missaṃ dasseti ‘‘aṅga’’iccādinā. Aṅgamupakārakaṃ, aṅgī upakāriyaṃ, tesaṃ bhāvo aṅgaṅgibhāvo sādhiyasādhanattaṃ, tato ca. Sadisaṃ samaṃ balaṃ yesaṃ te, tesaṃ bhāvo aṅgaṅgibhāvamantarena appadhānabhāvenāvaṭṭhānaṃ tato ca hetuto. Bandhane visaye, yo alaṅkatīnaṃ saṃsaggo ekattha sannidhānaṃ, taṃ missanti pavuccati.
331．缚意谓“肢”等等。肢为助益之物，助益者，彼等之存在即为肢与肢体之存在，具达成与达成者之性质，且从此而生。彼等所具相似与平等之力谓彼等，彼等存在之性为相互依存之性质，故因缚束不令散乱。於缚束之处，谓缚合诸装饰之物相聚同处者，称为缚者。
§331
331. Idāni missālaṅkāraṃ dasseti ‘‘aṅgaṅgī’’ccādinā. Aṅgaṅgībhāvā upakārakaupakāriyasaṅkhātapaṭipādakapaṭipādanīyasabhāvena hetubhūtena sadisabalabhāvā ca sādhiyasādhanabhāvaṃ vinā samānabalavantabhāvena ca bandhane pajjādibandhanavisaye alaṅkatīnaṃ alaṅkārānaṃ yo saṃsaggo sannidhānaṃ, taṃ missanti pavuccatīti. Aṅgaṃ sādhanaṃ assa sādhiyassa atthīti ca, aṅgañca aṅgī ceti ca, tesaṃ bhāvo sādhiyasādhanasaṅkhāto sambandhoti ca, sadisaṃ balaṃ yesamalaṅkārānamiti ca, tesaṃ bhāvo aññamaññanirapekkhatāti ca, missanaṃ missībhavanamiti ca vākyaṃ.
331．今说缚装饰，谓为“肢与肢体”等。肢与肢体之存在作为助益与受助者之名词，行持相续与该行持相续修持之性质，因其因缘所成之力量相似，具达成与达成者性质。若无相似力体亦无达成性质，则於束缚及约束之处，缚合多种装饰品之相聚进而共存者，即称为缚者。肢为工具，达成为意，肢与肢体谓其存在与相系，名曰助益与受益，彼等存在为达成与工具之总称，因相似力之存在，装饰品间彼此关系并不相依赖，此即“缚者”与“缚之物”为语义之释义。
Aṅgaṅgibhāvamissa混合了支分与主体的关系。
§332
332.
Pasatthā munino pāda-nakharaṃsimahānadī;
见尊者足甲如巨河大江；
Aho gāḷhaṃ nimuggepi, sukhayatye’va te jane.
啊！如坚固的山高，令众生安心。
§332
332. Udāharati ‘‘pasatthā muni’’ccādi. Munino pādesu nakhā tesaṃ raṃsi eva mahānadīsadisattā mahānadī, sā pasatthā acchariyappattisabbhāvato gāḷhamaccantaṃ nimuggepi te jane sukhayatyeva, aho acchariyaṃ yato sesanadīvidhuraṃ. ‘‘Ayaṃ attani gāḷhaṃ nimuggepi sukhayatī’’ti ettha ‘‘nimuggepī’’ti samādhino sādhiyattenaṅgitāyāvaṭṭhitassa ‘‘pādanakharaṃsimahānadī’’ti rūpakaṃ sādhanattenaṅgatāyāvaṭṭhitanti missamidamalaṅkaraṇaṃ.
332. 举例说：『洁净的比库』等。此处『比库』的双脚之指甲就如同巨河中闪耀的水光。这种巨河因其洁净、神奇的出现，水流浑浊；即使潜入其中的人们，也同样感到安乐，真是不可思议。这是因为这条残存河流幽深难测。『这河流即使潜入也令人安乐』，此语中『潜入』为一种修辞手法，暗指足部指甲如同巨河一般。这是一种生动的比喻，借用巨河之壮丽，表现足指甲的庄严美妙，对此乃为一种文学装饰。
§332
332. Idāni udāharati ‘‘pasatthā’’ iccādinā. Munino pasatthā acchariyattā pasaṃsanīyā pādanakharaṃsimahānadī caraṇanakhakiraṇasaṅkhātamahāgaṅgā gāḷhaṃ atisayena nimuggepi te jane sādhusappurise sukhayati eva sukhite kato eva. Aho acchariyaṃ sesanadīnamesā pavatti viruddhāti. Ettha sādhanīyabhāvena aṅgino ‘‘nimugge’’ti samādhialaṅkārassa ‘‘pādanakharaṃsimahānadī’’ti rūpakālaṅkāro sādhanabhāvena aṅganti katvā aṅgāaṅgībhāvena imesaṃ alaṅkārānaṃ missitā. Pādesu nakhāti ca, tesaṃ raṃsīti ca, mahatī ca sā nadī ceti ca, mahānadī viya mahānadī pādanakharaṃsiyo eva mahānadīti ca vākyaṃ. Gāḷhanti kriyāvisesanaṃ. Gāḷhaṃ nimujjanaṃ ye akaṃsu, tepīti yojanā. Sukhasamaṅgino janā sukhite sukhe karotīti vākyaṃ.
332. 现在举例说『洁净的』等词。在此处，比库所谓洁净者，乃因其令人惊异而受人赞叹。其足部指甲如同巨河的水波光芒密集、浓厚，虽极深潜入，众人依然感到安乐而称誉。哦，这真是奇妙，但因这河名为『残河』，与此情况相反。此处作为修辞，『潜入』是指修定中如『足部指甲的巨河』之修辞装饰，兼具修饰和实际意义的结合。『足』即双脚，『指甲』意指其坚硬部分，此处谓之堪比巨河，显其广大强大。『浓密』乃动词修饰，意谓流动之深远。『安乐者』指修习正法的人们因之而生安乐。
Sadisabalabhāvamissa混合了相似之力的状态。
§333
333.
Veso sabhāvamadhuro, rūpaṃ nettarasāyanaṃ;
外观温和自然，形像具有愉悦而柔和的美感；
Madhūvamunino vācā, na sampīṇeti kaṃ janaṃ.
比库的言辞如甘露，不令任何人厌弃。
§333
333.‘‘Veso’’iccādi subodhaṃ. Idaṃ pana samādhirūpakopamāmissasadisabalanti.
333. 「外观」起首用语，指明下文启示。此处所说的修定呈现如同珠饰般亮丽、强悍。这是一种比喻形象，用来喻示修定的庄严与力量。
§333
333.‘‘Veso’’iccādi. Munino sabhāvamadhuro pakatimadhuro veso jināveṇiko buddhaveso ca nettarasāyanaṃ rūpaṃ lakkhaṇānubyañjanasampannaṃ rūpañca madhūva madhurattena madhusamānā vācā bhāratī ca kaṃ janaṃ na sampīṇetīti. ‘‘Sabhāvamadhuro’’ti samādhialaṅkāro ca, ‘‘nettarasāyana’’nti rūpakālaṅkāro ca, ‘‘madhūvā’’ti upamālaṅkāro cāti ime tayo pīṇane aññamaññāpekkharahitattā tulyabalāti imesaṃ missattaṃ hoti. Sabhāvena madhuroti ca, rasīyati assādīyatīti ca, raso rasabhūto āyanaṃ gati pavatti assāti rasāyanaṃ, rasavatthu. Rasāyanamiva rūpaṃ rasāyanaṃ, nettānaṃ rasāyananti ca vākyaṃ.
333.「Veso」及其相类。谓比库本性温和，品行温良，「Veso」指调伏者，意为胜利者，「jināveṇiko」是征服者，「buddhaveso」是佛弟子，又称为内外庄严具足的，形状、相貌等带有特征标志的，这种形象似蜜甜般温和、与蜜相类，言语畅达无碍，世人怎能不喜爱呢？所谓「本性温和」，是指禅定作为其装饰，「内外庄严」则指其形貌装饰，「似蜜甜」是喻喻装饰。这三者互相呼应、彼此不依赖，显示出其特质的等力合一，所以称之为协调自然。又云「以能聚合而蜜甜」，即其趣味被享受，犹如味道与存在的流转。此味道犹如味道之根基，是指形象如同蜜之甜味，谓之「蜜味」，言语亦如蜜汁灌注。以上说明该语之用法仿如「味道本质」此义。
§334
334.
Āsī nāma siyā’tthassa,
「Āsī」的意义有如以下，
Iṭṭhassā’sīsanaṃ yathā;
恰如期望的，
Tilokekagatī nātho,
是三界通达的护持者，
Pātu loka’mapāyato.
护持世间免遭堕落。
§334
334. Āsiṃ dasseti ‘‘āsi’’ccādinā. Iṭṭhassa abhimatassa vatthuno āsīsanaṃ patthanamityanuvaditvā āsī nāma siyāti vidhīyate. ‘‘Yathe’’tyudāharati. Tilokassa lokattayavattino janassa ekagati asahāyagati paṭisaraṇabhūto nātho lokaṃ sattalokaṃ apāyato pātu pāletūti. Etthātilasitaṃ pālanamāsīsitanti.
呈示「āsi」之义谓「āsi」等语。谓所爱合意之事物所系之座位或坐处，称为āsi。举例言「yathe」：此指三界众生，皆有同一去向、无助归所者，故以「nātho」为其主，愿其得护持，不致堕入无间地狱。此处「tilokassa pālanam āsīsitaṃ」指守护三界的祈愿。
§334
334. Idāni āsīalaṅkāraṃ dasseti ‘‘āsī’’ iccādinā. Iṭṭhassa atthassa icchitavatthuno āsīsanā patthanā āsī nāma siyā. Yathā tatthodāharaṇamevaṃ. Tilokekagati tibhavassa asahāyasaraṇabhūto nātho lokasāmi lokaṃ sattalokaṃ apāyato pātu rakkhatūti. Āsī nāma patthanā, taddīpikāpi utti tannāmikāva hoti. ‘‘Tilokekagatī’’ti imasmiṃ udāharaṇe pālanaṃ āsīsitaṃ. Tiṇṇaṃ lokānaṃ samāhāroti ca, ekoyeva gati paṭisaraṇanti ca, tilokassa ekagatīti ca vākyaṃ.
今示āsi装饰义，谓对心爱之物怀抱之意思所系名为āsi。譬如如上例，三界众生同一去向，无助无依，主护众生，使守护三界不受恶趣之祸。āsi即所系之义，此义说明此名称之故。「tilokekagatī」指此例中三界合一归向之护持，三界之合，众生唯一去向之意。
§335
335.
Rasappatītijanakaṃ, jāyate yaṃ vibhūsanaṃ;
使人悦泽之饰物所生；
Rasavantanti taṃ ñeyyaṃ, rasavantavidhānato.
称此为韵味之事，由韵味之处所成。
§335
335. Rasavantamudāharati ‘‘rasa’’iccādinā. Yaṃ vibhūsanamalaṅkaraṇaṃ rasābhāsādino patītijanakaṃ avagamasampādakaṃ jāyate, taṃ vibhūsanaṃ rasavantavidhānato sampādanato ‘‘rasavanta’’nti viññeyyaṃ yathā atthappatīti janako saddo ‘‘atthavā’’ti.
举韵味为例，谓由韵味等特质生起之装饰称为「韵味」；如同「atthappati」意思中「janaka」（生起者）之音，即此音表达「有意义」之意。
§335
335. Uddese rasīti uddiṭṭharasālaṅkāraṃ dasseti ‘‘rasa’’iccādinā. Yaṃ vibhūsanaṃ vuttālaṅkārānamantare yo koci alaṅkāro rasappatītijanakaṃ siṅgārādinavavidharasesu ekassa rasassa vā tasseva rasābhāsassa vā avabodhanaṃ sampādento jāyate, taṃ vibhūsanaṃ rasavantavidhānato attano rasasahitabhāvassa pakāsanato rasavantanti rasīti ñeyyanti. Yathā atthappatītijanako saddo ‘‘atthavā’’ti vuccati, evaṃ rasappatītijanako alaṅkāro rasavanto ‘‘rasī’’ti ca vuccati. Rasassa patīti ca, taṃ janetīti ca, raso assa atthīti ca, rasavato bhāvoti ca, tassa vidhānaṃ sampādananti ca vākyaṃ.
在此教法中，“Rasaī”指“味”或“趣味”，这是由“Uddiṭṭha哈rasālaṅkāraṃ”所阐明的。所谓的装饰品，即众多的装饰中，任何一种装饰，如果能促成味道的显现，或由单一趣味或由该趣味的显现而引起觉知，结果便由此生起。此装饰品因具足趣味的构造，显现自身具足趣味的存在，因此被称为“具趣味者”（Rasavanta），这就是“Rasaī”之义。正如会产生意义的声音称为“意义”（Atthavā），同理引起趣味的装饰被称为“具趣味者”（Rasī）。趣味的产生即为趣味的生起，趣味即其意义，亦为趣味性的存在，此语句乃是说明趣味的产生和具足趣味的构造。
§336
336.
Rāgānatabbhutasarojamukhaṃ dharāya,
‘愿持有因贪欲远离而生清净莲花般面庞，’
Pādā tilokaguruno’dhikabaddharāgā;
‘脚步稳定如世间导师，所摄受的贪欲亦能制伏，’
Ādāya niccasarasena karena gāḷhaṃ,
‘常以恒久清泉浇灌坚硬土地，’
Sañcumbayanti satatāhitasambhamena.
‘恒久亲吻以造就利益结合的亲密无间。’
§336
336. Udāharati ‘‘rāga’’iccādi. Dharāya pathavīaṅganāya rāgena ānataṃ, mukhaṃ. Rāgaṃ rattavaṇṇaṃ ānataṃ ninnamitaṃ, sarojaṃ. Paṭhame abbhutasarojasadisatāya mukhaṃ, tena samānādhikaraṇanti rāgānatena samāso. Dutiye tu rāgānatañca taṃ abbhutasarojaṃ pathaviṃ bhinditvā sirīpādasampaṭiggahaṇatthaṃ uṭṭhahamacchariyapadumañca, tameva tassā mukhasadisattā mukhanti rāgānatabbhutasarojamukhaṃ. Tilokaguruno sammāsambuddhassa pādā. Kīdisā? Adhikabandho rāgo anurāgo, rattavaṇṇo vā yesaṃ te, tathāvidhā. Niccamanavarataṃ sarasena rasavatā karena hatthena, raṃsinā vā gāḷhaṃ ādāya gahetvā satataṃ niccaṃ āhito sambhamo ādaro, tadabhimukhatā vā, tena sañcumbayanti, nikkhipanti vā. Ettha silesarūpakehi sambhogasiṅgārarasābhāso janyate. Siṅgāro duvidho vippalambho, sambhogo ceti. Tesu vippalambhova samaggavaṇṇanādhārattā manoharo, nediso sambhogo. Sambhogābhāse tu vattabbameva natthi. Tathāpi’hā’dhigataṃ sambhogābhāsodāharaṇaṃ bālappabodhanatthaṃ kiñci vicāressāma. Tatra pādānaṃ kāmukattaṃ dharāya kāminittañca vākyasāmatthiyā viññāyate. Saddena vuccamānaṃ puna vuttaṃ siyā. Atra pādānaṃ taṃ viññeyyaṃ, ratyukkaṃsābhāso yadi kavinā paṭipādetabbo na bhaveyya, tadā gāthāyamananupapannaṃ siyāti evaṃvidhavacanatova pādā ratyābhāsavantoti gamyate. Ratiyā ālambaṇavibhāvābhāso dharākāmini, rammadesādivisesābhāve acchariyapadumuggamanābhāvato abbhutasarojasaddasavanena gammamānā rammadesādayo uddīpanavibhāvābhāsā, byabhicārībhāvābhāsabodhakāni kavivacanāni anubhāvābhāso. Tathā hi ‘‘niccasarasena karena gāḷhaṃ ādāyā’’ti karassa sarasatāgāḷhaggahaṇakathanena harisādayo gamyante. ‘‘Satatāhitasambhamenā’’ti iminā ussukkattādayo pahīyantīti evaṃ bandhavuttīti vibhāvādīhi bandhatthābhāsānaṃ manasi yo uppajjati ānandābhāso, so rasābhāso sambhogarasābhāso vuttoti.
336．此处举例“贪”字等。大地作为支撑而使大地似莲花一样被贪染，称为“面”。贪为鲜红色所染，低伏着，如莲花。首先因其如奇异莲花般华丽鲜明的面貌，而与之相称，故此合称为贪染。次则因贪染破坏了奇异莲花似的大地，为保护足底所起敬意，产生了庄严奇花，此庄严奇花与其面貌相类似，故谓是贪染之奇异莲花面。世界导师——正觉佛陀的足迹即如是。如何作解？贪若亲属，怜爱者即亲属，或红色者，皆如是。恒常持莲水，常以手或臂坚执，常行保持精进与尊敬，向着莲花亲近、亲吻或奉献；在此处，因莲形之美，产生了似性爱之滋味。相好、情欲之爱分两类：期待与结合。期待似妖冶悦目，是未成结合的爱；结合即二者相合。但此处没有结合之作用。然而此处所获类似结合的假象，为启发初学者，故还能稍作探讨。此处足部的爱欲与手持的爱欲，可从句意中理解。若以诗人角度说，若非应当描述的情爱断续之状，则此句应无意指诗歌中断续之情爱。若如断续状，无论是作了诗歌或非诗歌，都应称为断续情爱。此处所指的爱，是指依靠欲爱之状态，是大地般的情欲者。因无异于进入奇异莲花之境，故呈现奇异莲花声音相，如音乐声激起的游乐场景。此为形容依常泉水举办坚执莲花，行于此水域，手持、坚执莲花，恒行精进互相亲近的情形。如言“常以清泉之手坚执而紧握者”，则呈现鹤鸟之类的活动样态。又如言“常行怀抱亲密者”，则由绳索纽结般的情感联系产生欢乐色彩光辉，如此种种感受被称为宴乐之意。
§336
336. Idāni udāharaṇaṃ dassento uttaripi dassetabbasiṅgārahassakaruṇādirasuddesassa anurūpato siṅgārarasayuttameva dasseti ‘‘rāgā’’iccādinā. Dharāya mahīaṅganāya rāgānatabbhutasarojamukhaṃ rāgena anurāgena abhimukhaṃ katvā namitaṃ acchariyaguṇopetapadumasadisānanaṃ no ce, rattavaṇṇaṃ ānataṃ abbhutasarojasaṅkhatamukhaṃ tilokaguruno bhuvanattayānusāsakassa sammāsambuddhassa pādā adhikabaddharāgā adhikabaddhānurāgavantā no ce, pubbakammena kataadhikarattavaṇṇā niccasarasena karena satatānurāgayuttena hatthena no ce, avikalattā satatasampattisahitena kiraṇena gāḷhaṃ ādāya gāḷhaṃ gahetvā no ce, phusitvā satatāhitasambhamena niccaṃ katādarena no ce, nirantarāhitaabhimukhabhāvena sañcumbayanti cumbanti no ce, ṭhitikriyāsādhanattena phusantīti.
336．今此例子示现的是盛大庆典庄严般带有慈悲等妙香味、适合庄严庆典气氛之美艳之色，称为“贪染”等。大地如莲花般华丽的面貌，被贪染和怜爱染污，向前倾斜，低伏，其面容具奇美莲花色彩。如不是以鲜红色陶染的奇异莲花集结之面貌，或非世界导师、宇宙主宰、正觉佛陀之足迹上的莲花色泽饶有情致的贪染或强烈恋爱之表现；或非以常泉恒流之水浸泡，牢牢执持莲花者；或非因天生坚定心念，时常用手紧抓深执之者；或非以持续谦恭、恒常维持亲近、恒常用心专注的姿态，相互亲吻、紧密结合，坐禅调心等修习法而能精勤实现者。
Rāgena anurāgena ānataṃ abhimukhīkatamiti ca, abbhutañca taṃ sarojañceti ca, tena sadisatāya abbhutasarojañca taṃ mukhañceti ca, rāgānatañca taṃ abbhutasarojamukhañceti ca, rāgaṃ rattavaṇṇaṃ ānataṃ ninnamiti ca, tañca taṃ abbhutasarojañceti ca, tameva tādisamukhasadisattā mukhamiti ca, tilokassa gurūti ca, adhikaṃ katvā baddho, attano pubbakammena vā kato, rāgo anurāgo rattavaṇṇo vā yesamiti ca, rasena anurāgena sampattiyā vā saha vattamānoti ca, āhito vihito ca so sambhamo ādaro tadabhimukhabhāvo vā ceti ca viggaho.
因被贪染和怜爱所染，面貌向前倾斜，称为“亲露”，并称其为奇异莲花。由奇美之莲花色泽表现出来的面容，谓之“奇异莲花面”，该面即为贪染的奇美莲花面。贪是被鲜红色所染的，陷伏、低垂，称为“奇美莲花”。由此得出如此的面貌相似性，成为“面”的意义。此面即为世界导师（正觉佛陀），是加重链接之贪染与强烈恋爱的表现，是由其自身过往所业力所致。贪欲与怜爱以及鲜红色等，随情感之充盈或相伴，与成熟和专注共存，时时精进，保持敬意及密切亲近或拥抱，此即完全的诠释。
Ettha ‘‘rāgānatā’’tiādikena silesālaṅkārena ca ‘‘abbhutasarojamukha’’nti rūpakālaṅkārena ca sambhogasiṅgārarasābhāso uppādīyati. Tādisaṃ itthipurisānaṃ sambhogābhāvena, tadākārena ca kappitattā rasābhāso nāmāti daṭṭhabbo. Siṅgārassa āyogavippayogasambhogavasena tividhattepi āyogavippayogadvayaṃ vippalambhamevāti vippalambho, sambhogo ceti duvidho hoti. Tesu vippalambhova anūnavaṇṇanāya bhūmittā manoharo. Sambhogo pana tādiso na hoti. Sambhogābhāsopi hīno hoti. Evaṃ sante payogaṃ katvā kurumānāya vaṇṇanāya ucitabhāvena ihādhigatasambhogasiṅgārarasābhāsena rasibhūtālaṅkārassa udāharaṇe rasābhāso evaṃ veditabbo. Pādānaṃ kāmukabhāvābhāse ca dharāya kāminībhāvābhāse ca vācakapadena avuttepi ‘‘dharāya pādā tilokaguruno’’ti idaṃ ṭhapetvā pāṇidhammapakāsakehi avasesapadehi ñāyate.
此处以“贪染”之绳索装饰，及“奇异莲花面”之花饰，显现庄严情爱之亮光。凡此种庄严色彩之女子或男子，都可见其具有情爱华丽光辉。情爱之持有与放弃，结合与别离，共分两种：称为断续与结合。就断续而言，有一定光辉，是宛若美地之颜。结合则非如此，且合成庄严状也不足。即使是结合之假象，也属较低等。如此情况时，欲以其表现为范例，阐释庶乎华丽庄严之情爱光辉。因其足部之情欲与大地之爱女表现，即使未曾言明“由手持足，称为世界导师之足”这句话，也可由结尾句之手印姿势推知。
Dvinnaṃ aññamaññaṃ ratiābhāso ‘‘adhikabaddharāgā rāgānata’’nti imehi vutto. Ayaṃ ratiābhāso idha ṭhāyībhāvo purisaratiyā itthiyā ca, itthiratiyā purisassa ca ālambaṇattā pādakāmukadharākāminiyo dve aññamaññaṃ ālambaṇavibhāvābhāsā honti. Rammadesādivisesaṃ vinā acchariyapadumodayassa abhāvato abbhutasarojasaddassa uccāraṇena gammamānā rammadesādayo ratiṃ uddīpayantīti uddīpanavibhāvābhāsā nāma. ‘‘Niccasarasena karena gāḷhamādāyā’’ti iminā karassa sarasabhāvassa ca gāḷhaṃ gahaṇassa ca vuttattā harisādayo ñāyante. ‘‘Satatāhitasambhamenā’’ti iminā ussāhādayo ñāyanti. Tattha harisaussāhādayo byabhicārībhāvābhāsā nāma honti. Te byabhicārībhāvābhāse pakāsentāni yathāvuttakavivacanāni anubhāvābhāsā nāmāti evaṃ bandhe dissamānaṭhāyībhāvabyabhicārībhāvavibhāvaanubhāvehi atthāvabodhaṃ karontānaṃ paṇḍitānaṃ uppajjamāno yo santosābhāsasaṅkhāto rasābhāso atthi, so idha sambhogarasābhāsoti kathitoti. Ṭhāyībhāvādayo upari āvibhavissanti.
互相交织的情爱光辉，被称为“连接加重的贪欲、贪染”。此情爱光辉在男人与女人、女人与男人之间的相持相爱，以足部情爱或立足欲望体现，形成二二交织的相依系联。无宴来自其他处，由于奇异莲花绽放时无惊奇，更无奇异莲花声的发出，因此，当唯以奇异莲花声装饰，伴随歌唱声节律游行，呈现宴乐情趣光辉。如言“恒以清泉常流、坚执莲花”，由此表明泉水的持久性质与坚定执持；言“恒常怀抱亲密互助”，则展现鼓励亲密的意向。此处的回应来自对荒唐行为现象的蔑视，被称为纷乱现象。对这些纷乱现象作适当阐述时，便产生悦乐之光辉的感受，称作宴乐情趣之光辉。类似这些主导情感光辉，将在之后展开。
§337
337.
Iccā’nugamma purimācariyānubhāvaṃ,
遵循嗔爱，以前师长的行为为依归，
Saṅkhepato nigadito’ya’malaṅkatīnaṃ;
简略地陈说这无玷污的装饰，
Bhedo’parūpari kavīhi vikappiyānaṃ,
又言这装饰被诗人们相互区别修饰，
Ko nāma passitu’malaṃ khalu tāsa’mantaṃ.
谁又能彻见这些装饰的究竟终点呢？
Iti saṅgharakkhitamahāsāmipādaviracite · 如此，于僧护大导师所造的
Subodhālaṅkāre · 《易解庄严论》中，
Atthālaṅkārāvabodho nāma · 名为“义庄严的了知”。
Catuttho paricchedo. · 第四章。
§337
337. Evamuddesānukkamena yathāpaṭiññātaṃ niṭṭhapetvā idāni nigamanapubbakaṃ bahuttamesaṃ niddisitumāha ‘‘icci’’ccādi. Iti iminā vuttappakārena purimānaṃ daṇḍīādīnaṃ ācariyānaṃ ānubhāvaṃ bandhalakkhaṇāni anugamma anugantvā alaṅkatīnamalaṅkārānaṃ ayaṃ bhedo saṅkhepato nigadito kathito. Saṅkhepatoti vutto, kasmāti āha ‘‘uparūparī’’tiādi. Uparūpari dīghakālamārabbha yāvedāni matthakamatthake kavīhi vikappiyānaṃ pabhediyamānānaṃ tāsamalaṅkatīnaṃ antaṃ pariyantaṃ passituṃ khalu ekantena ko nāma jano alaṃ samattho.
337. 此处依照上述意旨已如所知阐明完毕，现在作为结语而起，欲简略陈说广大意义中的“遵作为嗔爱”等。以此所说清楚论述，遵循先师们如杖杖持者等的行持感受，依其为羁绊标记，逐步循行这些装饰与无装饰间的区别，已简略陈说完毕。述言“简略”者，为何说“相互区别”等？所谓相互区别者，乃由久远起至今、诗人们实现修饰、相互辨明并分别这些装饰的终极果位者的清晰界边，究竟谁能够纯粹见到？
Iti mahāsāmināmikāyaṃ subodhālaṅkāraṭīkāyaṃ · 如是，在名为《大主》的《易解庄严疏》中。
Catuttho paricchedo. · 第四章。
§337
337. Evaṃ uddesakkamena yathāpaṭiññāte atthālaṅkāre niṭṭhapetvā idāni nigamanamukhena esaṃ atthālaṅkārānaṃ bahubhāvaṃ dasseti ‘‘iccānugamma’’iccādinā. Iti yathāvuttanayena purimācariyānubhāvaṃ pubbakālikānaṃ daṇḍībhaddapāṇādīnaṃ alaṅkārasatthasaṅkhātānubhāvaṃ anugamma alaṅkatīnaṃ ayaṃ bhedo saṅkhepato nigadito mayā vutto saṅgahito. Kasmāti ce? Uparūpari dīghakālato paṭṭhāya yāvajjatanā kavīhi racanākattārehi vikappiyānaṃ anekappakārato kappiyamānattā puthakkariyamānānaṃ tāsamalaṅkatīnaṃ antaṃ pariyantaṃ passituṃ khalu ekantena ko nāma puggalo alaṃ samatthoti. Saṅgahamanādiyitvā kenāpi pariyantaṃ adhigantuṃ na sakkāti adhippāyo. Pure bhavāti ca, purimā ca te ācariyā ceti ca, tesamānubhāvoti ca, visesato asaṅkarato kappiyanti ca vākyaṃ.
337. 如此按照主旨依已明了的义理完成后，如今在结尾部分从前言引入，展示了“遵循嗔爱”等一系列意义的多样体现。依前述论述，本段遵循古代诸师如手持杖棒者先行者的感受与名为装饰的作用，循序分析有装饰和无装饰的区别，这个区别已简略描述并汇集总结。若问何为区别？是因为从久远时期开始，很长时间内被诗人们撰写创作多重形式、以多样方法加工修饰这些装饰，其终极果位和界边无人能单独彻底证得。此谓“汇集”与“率领”，因无任何方法无法达至究竟极点。且此亦谓“昔有、先时即有之师”，意指其感受，特别是那些未混淆地证得者所作言说。
Iti subodhālaṅkāranissaye · 如是，在《易解庄严依释》中。
Catuttho paricchedo. · 第四章。