4. Paṭiniddesavāro · 4. 解说品义注
3. Niddesavāravaṇṇanā3. 释义词句解释
§4
4. Evaṃ uddiṭṭhe hārādayo niddisituṃ ‘‘tattha saṅkhepato’’tiādi āraddhaṃ. Tattha tatthāti tasmiṃ uddesapāṭhe. Saṅkhepato netti kittitāti samāsato nettippakaraṇaṃ kathitaṃ. Hāranayamūlapadānañhi sarūpadassanaṃ uddesapāṭhena katanti. Ettha ca hāranayānaṃ –
第四，此处既已宣说心所（hārā），为方便略说，作“简略”和诸句开端。此中“tattha tasthāti”谓在此意味指向特定教义篇章。所谓“简略”非虚词，而是综括指针解说的工具。心所根本名词及其示现，皆由所指篇章所宣说。今且述此心所之义——
Sāmaññato visesena, padattho lakkhaṇaṃ kamo;
一般上，心所即所指对象、特性、性质；
Ettāvatā ca hetvādī, veditabbā hi viññunā.
又还有以缘故等为辅，须由智者辨别了解；
Tesu avisesato visesato ca hāranayānaṃ attho dassito. Lakkhaṇādīsu pana avisesato sabbepi hārā nayā ca yathākkamaṃ byañjanatthamukhena navaṅgassa sāsanassa atthasaṃvaṇṇanalakkhaṇā. Visesato pana tassa tassa hārassa nayassa ca lakkhaṇaṃ niddese eva kathayissāma. Kamādīni ca yasmā nesaṃ lakkhaṇesu ñātesu viññeyyāni honti, tasmā tānipi niddesato parato pakāsayissāma.
此中殊别、非殊别两种心所义理分别宣说。对于心所初期列出的性质等来说，非特殊心所包含一切，而心所小分支乃依照恰当用途，以九种分别称性描绘新佛法之意蕴。其中特殊之心所属下各小种性质，以下将分别加以阐述。又因诸性质含有知觉可被认知之意，故亦将相应予以详细说明。
Hārasaṅkhepo《项鬘摄要》
§1
1. Yā pana assādādīnavatātiādikā niddesagāthā, tāsu assādādīnavatāti assādo ādīnavatāti padavibhāgo. Ādīnavatāti ca ādīnavo eva. Keci ‘‘assādādīnavato’’ti paṭhanti, taṃ na sundaraṃ. Tattha assādīyatīti assādo, sukhaṃ somanassañca. Vuttañhetaṃ – ‘‘yaṃ, bhikkhave, pañcupādānakkhandhe paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ pañcasu upādānakkhandhesu assādo’’ti (ma. ni. 1.166; saṃ. ni. 3.26). Yathā cetaṃ sukhaṃ somanassaṃ, evaṃ iṭṭhārammaṇampi. Vuttampi cetaṃ – ‘‘so tadassādeti taṃ nikāmetī’’ti ‘‘rūpaṃ assādeti abhinandati, taṃ ārabbha rāgo uppajjatī’’ti (paṭṭhā. 1.1.424), ‘‘saṃyojanīyesu, bhikkhave, dhammesu assādānupassino’’ti (saṃ. ni. 2.53) ca . Assādeti etāyāti vā assādo, taṇhā. Taṇhāya hi kāraṇabhūtāya puggalo sukhampi sukhārammaṇampi assādeti. Yathā ca taṇhā, evaṃ vipallāsāpi. Vipallāsavasena hi sattā aniṭṭhampi ārammaṇaṃ iṭṭhākārena assādenti, evaṃ vedanāya sabbesaṃ tebhūmakasaṅkhārānaṃ taṇhāya vipallāsānañca assādavicāro veditabbo.
第一，关于诸心受障碍项起始之偈语“由烦恼”等。此中“由烦恼”等标示词语拆分说明。烦恼本为烦恼之意。有些人读作“由烦恼”等，此不雅正。此中烦恼即欲望、喜乐。论中言：“比库啊，依五取蕴而生的喜乐，是五取蕴中的烦恼。”其喜乐正是欲乐，亦如言：“它令让心迷醉，令心欢喜，引起贪欲产生。”又言：“善根烦恼中，当观喜乐。”欢喜即所谓烦恼，即依附贪欲。因贪欲为缘起因素，令众生于乐受及安适境界生迷醉；亦如醉迷之人。同时欲亦有错乱妄想。因错乱妄想，众生于不善境中依乐为乐而产生贪欲，遂应了断贪欲对心所之影响。此处应当认识烦恼与错乱妄想基于欲乐感觉之依赖状态。
Kathaṃ pana dukkhādukkhamasukhavedanānaṃ assādanīyatāti? Vipallāsato sukhapariyāyasabbhāvato ca. Tathā hi vuttaṃ – ‘‘sukhā kho, āvuso visākha, vedanā ṭhitisukhā vipariṇāmadukkhā. Dukkhā vedanā ṭhitidukkhā vipariṇāmasukhā, adukkhamasukhā vedanā ñāṇasukhā aññāṇadukkhā’’ti (ma. ni. 1.465). Tattha vedanāya aṭṭhasatapariyāyavasena, tebhūmakasaṅkhārānaṃ nikkhepakaṇḍarūpakaṇḍavasena, taṇhāya saṃkilesavatthuvibhaṅge nikkhepakaṇḍe ca taṇhāniddesavasena, vipallāsānaṃ sukhasaññādivasena dvāsaṭṭhidiṭṭhigatavasena ca vibhāgo veditabbo.
但如何考虑苦与非苦及乐苦受之迷醉？此因错乱妄想由乐之全貌而来。如经中言：“苦受乃是苦之本质，乐受乃是乐之本质及剧变苦受。苦乐并受是识乐与识苦。”其中关于受有八百余种变异，如同三界众苦有此表达，烦恼因缘分别于受中展现，烦恼以具足破坏之理摧毁众生安乐，故应认识烦恼与错乱迷醉为二十六种对应分类。
Ādīnavo dukkhā vedanā tissopi vā dukkhatā. Atha vā sabbepi tebhūmakā saṅkhārā ādīnavo. Ādīnaṃ ativiya kapaṇaṃ vāti pavattatīti hi ādīnavo, kapaṇamanusso, evaṃsabhāvā ca tebhūmakā dhammā aniccatādiyogena. Yato tattha ādīnavānupassanā āraddhavipassakānaṃ yathābhūtanayoti vuccati. Tathā ca vuttaṃ – ‘‘yaṃ, bhikkhave, pañcupādānakkhandhā aniccā dukkhā vipariṇāmadhammā, ayaṃ pañcasu upādānakkhandhesu ādīnavo’’ti. Tasmā ādīnavo dukkhasaccaniddesabhūtānaṃ jātiyādīnaṃ aniccatādīnaṃ dvācattālīsāya ākārānañca vasena vibhajitvā niddisitabbo.
危险是苦受之性质，或称为苦难。又或者，所有三界诸行皆属危险。所谓危险，即极为狡诈险恶不断生起。此危险乃指诸行，如同其本质因无常而生。由此，具足危险观照的精进观智者便称之为现实真相。又经中言：“比库们，五蕴具足取蕴无常、苦、变异的本质，就是五取蕴具足危险。”故此，危险应依苦谛之内容，分为生等诸危险，以及因无常导致的危险之四十二种形态加以分别说明。
Nissarati etenāti nissaraṇaṃ, ariyamaggo. Nissaratīti vā nissaraṇaṃ nibbānaṃ. Ubhayampi sāmaññaniddesena ekasesena vā ‘‘nissaraṇa’’nti vuttaṃ. Pi-saddo purimānaṃ pacchimānañca sampiṇḍanattho. Tattha ariyamaggapakkhe satipaṭṭhānādīnaṃ sattattiṃsabodhipakkhiyadhammānaṃ kāyānupassanādīnañca tadantogadhabhedānaṃ vasena nissaraṇaṃ vibhajitvā niddisitabbaṃ.
“Nissarati”意谓脱离、出离，是圣道之义。脱离即涅槃。两者均有时以统一表意，也偶尔单指“脱离”。此“pi”字用法合于古代与后代。于圣道一方，应依诸念处行等七十三种觉支止观分支，以及内观身体念处等相应之内部分解，依照视觉阿赖耶的受触受等，依照感受、想、心意、渴爱、思维、观察等无常受遮蔽的内外六境界，诸界、根、及五蕴、十八界等，及三界、四禅定、无色定、十二因缘中所有构成部分的不同分解，依此脱离意义加以分别阐明。
Nibbānapakkhe pana kiñcāpi asaṅkhatāya dhātuyā nippariyāyena vibhāgo natthi. Pariyāyena pana sopādisesanirupādisesabhedena. Yato vā taṃ nissaṭaṃ, tesaṃ paṭisambhidāmagge (paṭi. ma. 1.3) dassitappabhedānaṃ cakkhādīnaṃ channaṃ dvārānaṃ rūpādīnaṃ channaṃ ārammaṇānaṃ taṃtaṃdvārappavattānaṃ channaṃ channaṃ viññāṇaphassavedanāsaññācetanātaṇhāvitakkavicārānaṃ pathavīdhātuādīnaṃ channaṃ dhātūnaṃ dasannaṃ kasiṇāyatanānaṃ asubhānaṃ kesādīnaṃ dvattiṃsāya ākārānaṃ pañcannaṃ khandhānaṃ dvādasannaṃ āyatanānaṃ aṭṭhārasannaṃ dhātūnaṃ lokiyānaṃ indriyānaṃ kāmadhātuādīnaṃ tissannaṃ dhātūnaṃ kāmabhavādīnaṃ tiṇṇaṃ tiṇṇaṃ bhavānaṃ catunnaṃ jhānānaṃ appamaññānaṃ āruppānaṃ dvādasannaṃ paṭiccasamuppādaṅgānañcāti evamādīnaṃ saṅkhatadhammānaṃ nissaraṇabhāvena ca vibhajitvā niddisitabbaṃ.
关于涅槃方面，绝无依赖无分别界的无限界体之分解。却有分别构成及非构成部分的不同。由此，因无依止故，于悉知语录(《分辨论》卷一章三)中揭示的眼等六根被盖住的门，以及色等六境界被盖，十二入被盖，内包括眼识等；触、受、想、思等被盖；地界等诸界被盖；十种界，三十二种金刚遍，五蕴十二处十八界等等各种世间界、根、欲界等三个界、三种存在及四禅、无限界、十二因缘支等，逐层分析分别说明依止无明构成法的脱离义。
Phalanti desanāphalaṃ. Kiṃ pana tanti? Yaṃ desanāya nipphādīyati. Nanu ca nibbānādhigamo bhagavato desanāya nipphādīyati. Nibbānañca ‘‘nissaraṇa’’nti iminā vuttamevāti? Saccametaṃ, tañca kho paramparāya. Idha pana paccakkhato desanāphalaṃ adhippetaṃ. Taṃ pana sutamayañāṇaṃ. Atthadhammavedādiariyamaggassa pubbabhāgappaṭipattibhūtā chabbisuddhiyo. Yañca tasmiṃ khaṇe maggaṃ anabhisambhuṇantassa kālantare tadadhigamakāraṇabhūtaṃ sampattibhavahetu ca siyā. Tathā hi vakkhati – ‘‘attānudiṭṭhiṃ ūhacca, evaṃ maccutaro siyāti (su. ni. 1125; kathā. 226; cūḷani. mogharājamāṇavapucchā 144, mogharājamāṇavapucchāniddesa 88; netti. 5; peṭako. 22) idaṃ phala’’nti, ‘‘dhammo have rakkhati dhammacārinti idaṃ phala’’nti (jā. 1.10.102-103; 1.15.385) ca. Etena nayena devesu ca mānusesu ca āyuvaṇṇabalasukhayasaparivāraādhipateyyasampattiyo upadhisampattiyo cakkavattisirī devarajjasirī cattāri sampatticakkāni sīlasampadā samādhisampadā tisso vijjā cha abhiññā catasso paṭisambhidā sāvakabodhi paccekabodhi sammāsambodhīti sabbāpi sampattiyo puññasambhārahetukā bhagavato desanāya sādhetabbatāya phalanti veditabbā.
此处说“结果”即是说法之结果。那么，何谓结果？即为说法所成熟生起。世尊之说法成就涅槃。涅槃正谓“脱离”，显然如此，且此乃传承传统。在此对比显现说法果，此为听闻知识。圣道教理、明义智慧的先行对治功德共有六十六种。此中不达圣道者，因内外分别造作，以致后续时至获得了果。由此文献开示：“以自我见解为念，亦必为命终后果。”又言：“正法护持正法行，即此果。”据此缘故，天人、人间生命中寿命、颜色、能力、幸福及家庭等至尊、财富、天王法相光辉，持戒、禅定、三明、六通、四种智慧、说法证悟功德，众生皆因世尊教法而成就，故此果训当认识。
Upāyoti ariyamaggapadaṭṭhānabhūtā pubbabhāgappaṭipadā. Sā hi purimā purimā pacchimāya pacchimāya adhigamūpāyabhāvato paramparāya magganibbānādhigamassa ca hetubhāvato upāyo. Yā ca pubbe vuttaphalādhigamassa upāyapaṭipatti. Keci pana ‘‘saha vipassanāya maggo upāyo’’ti vadanti, tesaṃ matena nissaraṇanti nibbānameva vuttaṃ siyā. Phalaṃ viya upāyopi pubbabhāgoti vuttaṃ siyā, yaṃ pana vakkhati ‘‘sabbe dhammā…pe… visuddhiyāti (dha. pa. 279; theragā. 678) ayaṃ upāyo’’ti. Etthāpi pubbabhāgappaṭipadā eva udāhaṭāti sakkā viññātuṃ. Yasmā pana ‘‘te pahāya tare oghanti idaṃ nissaraṇa’’nti ariyamaggassa nissaraṇabhāvaṃ vakkhati. Ariyamaggo hi oghataraṇanti.
“Upāyo”是圣道诸义的先行次第。此乃前古时后世之间，依次继传圣道涅槃获证之法门。且此乃前述果证之道法实行。有人谓“与观智共证道法即是方法。”其说如上，涅槃即脱离。果证亦即先行所成法。又称：“诸法皆清净，是此方法。”由此可知先行法门先于果证，理当了解。由因缘所起，谓“舍弃后渡此流为圣道脱离。”圣道确实渡越烦恼“流”，故名之。
Āṇattīti āṇārahassa bhagavato veneyyajanassa hitasiddhiyā ‘‘evaṃ paṭipajjāhī’’ti vidhānaṃ. Tathā hi vakkhati ‘‘suññato lokaṃ avekkhassu, mogharājāti (su. ni. 1125; kathā. 226; netti. 5; peṭako. 22; cūḷani. mogharājamāṇavapucchā 144, mogharājamāṇavapucchāniddesa 88) āṇattī’’ti.
“Āṇatti”是应当及助手尊者迦叶为佛法利益所行之教导，谓“当如是修行”。又言：“当审视空无之法界，如无所有般为‘Āṇatti’。”此乃对法界无有固定自我“空无”之译解。经中记载：空无谓无生死，谓“Āṇatti”意义。
Yogīnanti catusaccakammaṭṭhānabhāvanāya yuttappayuttānaṃ veneyyānaṃ, atthāyāti vacanaseso. Desanāhāroti etesaṃ yathāvuttānaṃ assādādīnaṃ vibhajanalakkhaṇo saṃvaṇṇanāviseso desanāhāro nāmāti attho. Etthāha – kiṃ panetesaṃ assādādīnaṃ anavasesānaṃ vacanaṃ desanāhāro, udāhu ekaccānanti? Niravasesānaṃyeva. Yasmiñhi sutte assādādīnavanissaraṇāni sarūpato āgatāni, tattha vattabbameva natthi. Yattha pana ekadesena āgatāni, na vā sarūpena. Tattha anāgataṃ atthavasena niddhāretvā hāro yojetabbo. Ayañca attho desanāhāravibhaṅge āgamissatīti idha na papañcito.
瑜伽行者是指那些致力于四圣谛法门修习的专注者，故称为『与法相应』、『与法相应的调伏者』，此谓之『言辞之用』。所谓教说之用，是指针对已如实阐述的诸法消受等义理予以分类说明而作的特别描述，称为教说之用。这里问及——凡此消受等不可缺少的言说教说，是否存在？答曰——确实存在。若某经文中消受等义理皆以原型完整现前，则不须多述；但若只有片面展现，则须补充未现之义，予以涵摄。此义正是教说之用在分类阐释中的体现，故此处不再赘述。
§2
2. Yaṃ pucchitanti yā pucchā, viciyamānāti vacanaseso. Vissajjitaṃ anugītīti etthāpi eseva nayo. Tattha vissajjitanti vissajjanā, sā ekaṃsabyākaraṇādivasena catubbidhaṃ byākaraṇaṃ. Ca-saddo sampiṇḍanattho, tena gāthāyaṃ avuttaṃ padādiṃ saṅgaṇhāti. Tā pana pucchāvissajjanā kassāti āha ‘‘suttassā’’ti. Etena sutte āgataṃ pucchāvissajjanaṃ vicetabbanti dasseti. Yā ca anugītiti vuttasseva atthassa yā anu pacchā gīti anugīti, saṅgahagāthā, pucchāya vā anurūpā gīti. Etena pubbāparaṃ gahitaṃ. Byākaraṇassa hi pucchānurūpatā idha pubbāparaṃ adhippetaṃ. Yā ‘‘pucchānusandhī’’ti vuccati. Purimaṃ ‘‘suttassā’’ti padaṃ pubbāpekkhanti puna ‘‘suttassā’’ti vuttaṃ. Tena suttassa nissayabhūte assādādike pariggaṇhāti. Ettāvatā vicayahārassa visayo niravasesena dassito hoti. Tathā ca vakkhati vicayahāravibhaṅge ‘‘padaṃ vicinati…pe… anugītiṃ vicinatī’’ti.
第二，‘问者’即所提问的内容，称为‘探讨’。‘放弃’及‘随念’也是同理。所谓‘放弃’，是指放弃行的语法法类之一，为四种语法之一。由四语联合一义，即以歌诀中所叙述句首语汇合而成。其放弃即为相关探讨，称‘经文所说者’。由此明示经中所到达的探讨放弃义理应加以细察。改正体或‘随念’者，即与所说义相应的随念，系集歌、探讨相称。所谓‘语法的探讨相称’，早已先行确立，此称为‘问语相承’。原义中的‘经文所说’前后相关，回顾前句中‘经文所说’前有先立，后有重述，故对该经文依赖之消受等义理加以涵摄。如此即展现教说中探讨的界限清楚无遗。又言‘探讨教说中，审视单词……探视随念’等。
Tattha sutte sabbesaṃ padānaṃ anupubbena atthaso byañjanaso ca vicayo padavicayo. ‘‘Ayaṃ pucchā adiṭṭhajotanā diṭṭhasaṃsandanā vimaticchedanā anumatipucchā kathetukamyatāpucchā sattādhiṭṭhānā dhammādhiṭṭhānā ekādhiṭṭhānā anekādhiṭṭhānā sammutivisayā paramatthavisayā atītavisayā anāgatavisayā paccuppannavisayā’’tiādinā pucchāvicayo veditabbo. ‘‘Idaṃ vissajjanaṃ ekaṃsabyākaraṇaṃ vibhajjabyākaraṇaṃ paṭipucchābyākaraṇaṃ ṭhapanaṃ sāvasesaṃ niravasesaṃ sauttaraṃ anuttaraṃ lokiyaṃ lokuttara’’ntiādinā vissajjanavicayo.
在此，经文中所有词语均依序推展其义涵及说明，称为‘词之探讨’。且释曰：‘此探讨即询问之语，或求照见，或求证断，或请求认可，或求辨论，或欲陈说，或199种不同立场，或以诸法立场论说，或偏于一法立场，或多法立场，或习俗所共认，或真理所究当前后境界等。’以此类分别，揭示探讨的内容。又‘放弃’谓独立语法，分解语法，针对本质提问语法，确立语法，完整与残缺，后世与先世，世俗与出世说者等数种探讨涵义。又称‘放弃的探讨内容’。
‘‘Ayaṃ pucchā iminā sameti, etena na sametī’’ti pucchitatthaṃ ānetvā vicayo pubbenāparaṃ saṃsanditvā ca vicayo pubbāparavicayo. ‘‘Ayaṃ anugīti vuttatthasaṅgahā avuttatthasaṅgahā tadubhayatthasaṅgahā kusalatthasaṅgahā akusalatthasaṅgahā’’tiādinā anugītivicayo. Assādādīsu sukhavedanāya ‘‘iṭṭhārammaṇānubhavanalakkhaṇā’’tiādinā, taṇhāya ‘‘ārammaṇaggahaṇalakkhaṇā’’tiādinā, vipallāsānaṃ ‘‘viparītaggahaṇalakkhaṇā’’tiādinā, avasiṭṭhānaṃ tebhūmakadhammānaṃ ‘‘yathāsakalakkhaṇā’’tiādinā sabbesañca dvāvīsatiyā tikesu dvācattālīsādhike ca dukasate labbhamānapadavasena taṃtaṃassādatthavisesaniddhāraṇaṃ assādavicayo.
此‘询问’谓同时具象与抽象，‘以此而不以彼’——即以区分而非混淆，分析其从属前后相承互相关照——归纳分析出‘随念之集、非集、二者兼有，善集、不善集’等多种分类的探讨内容。针对消受等诸法之快乐受谓‘所愿境界体验之特征’，渴爱谓‘执取欲望之特征’，倒错谓‘反向执取特征’，以及三界法的‘与所应合符之特征’等。共有二十二种三重分类合计超过四十二项讨论，此为消受特别之详备论析。
Dukkhavedanāya ‘‘aniṭṭhānubhavanalakkhaṇā’’tiādinā, dukkhasaccānaṃ ‘‘paṭisandhilakkhaṇā’’tiādinā, aniccatādīnaṃ ādiantavantatāya aniccantikatāya ca ‘‘aniccā’’tiādinā sabbesañca lokiyadhammānaṃ saṃkilesabhāgiyahānabhāgiyatādivasena ādīnavavuttiyā okāraniddhāraṇena ādīnavavicayo. Nissaraṇapade ariyamaggassa āgamanato kāyānupassanādipubbabhāgappaṭipadāvibhāgavisesaniddhāraṇavasena nibbānassa yathāvuttapariyāyavibhāgavisesaniddhāraṇavasenāti evaṃ nissaraṇavicayo. Phalādīnaṃ taṃtaṃsuttadesanāya sādhetabbaphalassa tadupāyassa tattha tattha suttavidhivacanassa ca vibhāganiddhāraṇavasena vicayo veditabbo. Evaṃ padapucchāvissajjanapubbāparānugītīnaṃ assādādīnañca visesaniddhāraṇavaseneva vicayalakkhaṇo ‘‘vicayo hāro’’ti veditabbo.
对于苦受，被称为‘不如意体验特征’，对于苦谛，则为‘转接之特征’；对于无常等所含的始终变化及无常性，归纳曰‘无常特征’。以上皆属世间法中混杂部分、共相与差异部分的起因和断除之分类鉴别。以涅槃为终极解脱之境界，依对身体观、先导修行中分段实践的分别，作出相应说明，是解脱探讨之蕴含。关于果报诸类，依具体经文法式划分，以揭示各处修证取证之分类。如此，根据词语之提问、放弃、随念的先行、中间、后继及组成原则，对消受等诸义理作出特殊而全面的分类解说，由此作称『探讨聚集』。
§3
3. Sabbesanti soḷasannaṃ. Bhūmīti byañjanaṃ sandhāyāha. Byañjanañhi mūlapadāni viya nayānaṃ hārānaṃ bhūmi pavattiṭṭhānaṃ, tesaṃ byañjanavicārabhāvato. Vuttañhi – ‘‘hārā byañjanavicayo’’ti, peṭakepi hi vuttaṃ – ‘‘yattha ca sabbe hārā, sampatamānā nayanti suttatthaṃ. Byañjanavidhiputhuttā’’ti. Gocaroti suttattho. Suttassa hi padatthuddhāraṇamukhena hārayojanā. Tesaṃ byañjanatthānaṃ. Yuttāyuttaparikkhāti yuttassa ca ayuttassa ca upaparikkhā. ‘‘Yuttāyuttiparikkhā’’tipi pāṭho, yuttiayuttīnaṃ vicāraṇāti attho. Kathaṃ pana tesaṃ yuttāyuttajānanā? Catūhi mahāpadesehi avirujjhanena. Tattha byañjanassa tāva sabhāvaniruttibhāvo adhippetatthavācakabhāvo ca yuttabhāvo. Atthassa pana suttavinayadhammatāhi avilomanaṃ . Ayamettha saṅkhepo. Vitthāro pana parato āvi bhavissati. Hāro yuttīti niddiṭṭhoti evaṃ sutte byañjanatthānaṃ yuttāyuttabhāvavibhāvanalakkhaṇo yuttihāroti veditabbo.
说‘一一十六’者，即指十六种。‘所依’谓指词类及言语的方面。言语诸根如基础词根，如车轴车轮般耐用稳定，对其附加语法之研究探索，谓之词义究研。经中言明曰：‘词根之原理，于经文中悉显现而结构严谨，遵循语法法则。’其意指戏剧性语法组成视为探讨对象。且‘附加语法之研求’的读解有二，即探究‘相称与不相称’。问为何相称，乃由四大要素无误通达决定。此中附加语义之充实发扬提前定议，词义用于经律法义，秩序井然。其义断言顺序成分，言说清楚。简而言之，详细展开于后章。故此对词义究研与相称不相称的不同组合，称之为‘相称言辞的聚集’，称之为‘相称之聚’。
§4
4. Dhammanti yaṃ kiñci suttāgataṃ kusalādidhammamāha. Tassa dhammassāti tassa yathāvuttassa kusalādidhammassa. Yaṃ padaṭṭhānanti yaṃ kāraṇaṃ, yonisomanasikārādi sutte āgataṃ vā anāgataṃ vā sambhavato niddhāretvā kathetabbanti adhippāyo. Itīti evaṃ, vuttanayenāti attho. Yāva sabbadhammāti yattakā tasmiṃ sutte āgatā dhammā, tesaṃ sabbesampi yathānurūpaṃ padaṭṭhānaṃ niddhāretvā kathetabbanti adhippāyo. Atha vā yāva sabbadhammāti suttāgatassa dhammassa yaṃ padaṭṭhānaṃ, tassapi yaṃ padaṭṭhānanti sambhavato yāva sabbadhammā padaṭṭhānavicāraṇā kātabbāti attho. Eso hāro padaṭṭhānoti evaṃ sutte āgatadhammānaṃ padaṭṭhānabhūtā dhammā tesañca padaṭṭhānabhūtāti sambhavato padaṭṭhānabhūtadhammaniddhāraṇalakkhaṇo padaṭṭhāno nāma hāroti attho.
四、关于法者，所说诸善法之法。此中所称法者，指该经中所述之诸善法。所云根本，即所依据之因缘，谓依正确思维等，于经中所现法，无论已来未来，如实辨明，详细论述，此为旨趣。从此得知，所谓如经所说，即以该经中所出现的法，全面适应地依根本精确辨别而阐释，即此为旨趣。又谓诸法根本，乃指该经中所说法的相应根本。至于一切法的根本分析，亦当如此说明。此即根本义，即经中所现诸法的根本性质，此根本性质，称作「要义」。
§5
5. Vuttamhiekadhammeti kusalādīsu khandhādīsu vā yasmiṃ kismiñci ekadhamme, sutte sarūpato niddhāraṇavasena vā kathite. Ye dhammā ekalakkhaṇā kecīti ye keci dhammā kusalādibhāvena rūpakkhandhādibhāvena vā tena dhammena samānalakkhaṇā. Vuttā bhavanti sabbeti te sabbepi kusalādisabhāvā, khandhādisabhāvā vā dhammā sutte avuttāpi tāya samānalakkhaṇatāya vuttā bhavanti ānetvā saṃvaṇṇanāvasenāti adhippāyo. Ettha ca ekalakkhaṇāti samānalakkhaṇā vuttā. Tena sahacāritā samānakiccatā samānahetutā samānaphalatā samānārammaṇatāti evamādīhi avuttānampi vuttānaṃ viya niddhāraṇaṃ veditabbaṃ. So hāro lakkhaṇo nāmāti evaṃ sutte anāgatepi dhamme vuttappakārena āgate viya niddhāretvā yā saṃvaṇṇanā, so lakkhaṇo nāma hāroti attho.
五、关于单一法，谓其中之一法，无论如善法或蕴法，在经中以同一体裁阐明。所谓同品相者，谓诸法以善法性质或蕴法性质，或其他性质，相互同体同类而共存。故经中即使未明说某些法，因其同类性质，亦视为已说，且以此类法的同相而论述。这种性质称为单一特征，即同一标记。此与共同行为、共因、共果及共同对象等相联系。从而，未言及者亦可用已言之法标示，称为标识，即根本要义，此即「要义」之义。
§6
6. Neruttanti niruttaṃ, padanibbacananti attho. Adhippāyoti buddhānaṃ sāvakānaṃ vā tassa suttassa desakānaṃ adhippāyo. Byañjananti byañjanena, karaṇe hi etaṃ paccattaṃ. Kāmañca sabbe hārā byañjanavicayā, ayaṃ pana visesato byañjanadvāreneva atthapariyesanāti katvā ‘‘byañjana’’nti vuttaṃ. Tathā hi vakkhati – ‘‘byañjanena suttassa neruttañca adhippāyo ca nidānañca pubbāparānusandhi ca gavesitabbā’’ti. Athāti padapūraṇamattaṃ. Desanānidānanti nidadāti phalanti nidānaṃ, kāraṇaṃ, yena kāraṇena desanā pavattā, taṃ desanāya pavattinimittanti attho. Pubbāparānusandhīti pubbena ca aparena ca anusandhi. ‘‘Pubbāparena sandhī’’tipi pāṭho, suttassa pubbabhāgena aparabhāgaṃ saṃsanditvā kathananti attho. Saṅgītivasena vā pubbāparabhūtehi suttantarehi saṃvaṇṇiyamānassa suttassa saṃsandanaṃ pubbāparānusandhi. Yañca pubbapadena parapadassa sambandhanaṃ, ayampi pubbāparānusandhi. Eso hāro catubyūhoti evaṃ nibbacanādhippāyādīnaṃ catunnaṃ vibhāvanalakkhaṇo catubyūho hāro nāmāti attho.
六、关于宣说者，谓宣说之意，是文字之义。所谓「旨趣」，指佛及弟子所宣说的经文之旨趣所在。所谓「标记」，即某事标示的性质，此乃个人单独所为。诸种旨趣都是标记变现，此处特别指出因标记而引导对法义的探寻，因此称「标记」。正如所言：有赖标记，即可探求经文之宣说、旨趣及因果前后相续。此即旨趣，旨在本词填充。所谓宣说因缘，意指使经文得以展开之因缘，即因缘之教化。在此，「前后相续」说明前后文相接，表达经文互相联系，形成完整阐释。如戏剧合唱一样，前后赋和相续，以便完整说明经文内容。此即旨趣含四重内涵，为标记在宣说、字句义、旨趣与前后相续之中所具特点，称四重旨趣。
§7
7. Ekamhi padaṭṭhāneti ekasmiṃ ārambhadhātuādike parakkamadhātuādīnaṃ padaṭṭhānabhūte dhamme desanāruḷhe sati. Pariyesati sesakaṃ padaṭṭhānanti tassa visabhāgatāya aggahaṇena vā sesakaṃ pamādādīnaṃ āsannakāraṇattā padaṭṭhānabhūtaṃ kosajjādikaṃ dhammantaraṃ pariyesati paññāya gavesati, pariyesitvā ca saṃvaṇṇanāya yojento desanaṃ āvaṭṭati paṭipakkheti vīriyārambhādimukhena āraddhasuttaṃ vuttanayena pamādādivasena niddisanto desanaṃ paṭipakkhato āvaṭṭeti nāma. Āvaṭṭo nāma so hāroti desanāya gahitadhammānaṃ sabhāgavisabhāgadhammavasena āvaṭṭanalakkhaṇo āvaṭṭo hāro nāmāti attho.
七、所谓单一根本，指某一开始根本、加强根本等根本性质存在时，于宣说脉络中辨明。所谓探求副根，乃指探究该根本相关的次要法，如不注意等导致的执著感受等以及根本中所包含但未明说的法相异体，以智慧寻求并辨别，进而组织宣说，使教法成体系展开。这称为相反或对治，涵盖如精进起始等反面项。此概念谓宣说整体中对教化法的环绕，因而被称为环绕义，简称环绕。
§8
8. Dhammanti sabhāvadhammaṃ, taṃ kusalādivasena anekavidhaṃ. Padaṭṭhānanti yasmiṃ patiṭṭhite uttari guṇavisese adhigacchati, taṃ visesādhigamanakāraṇaṃ. Bhūminti puthujjanabhūmi dassanabhūmīti evamādikaṃ bhūmiṃ. Vibhajjateti vibhāgena katheti. Sādhāraṇeti dassanapahātabbādināmavasena vā puthujjanasotāpannādivatthuvasena vā sādhāraṇe avisiṭṭhe samāneti attho. Vuttavipariyāyena asādhāraṇā veditabbā. Neyyo vibhattīti yathāvuttadhammādīnaṃ vibhajano ayaṃ hāro vibhattīti ñātabboti attho. Tasmā saṃkilesadhamme vodānadhamme ca sādhāraṇāsādhāraṇato padaṭṭhānato bhūmito ca vibhajanalakkhaṇo ‘‘vibhattihāro’’ti daṭṭhabbaṃ.
八、关于法者，一般称全体法中多种善法。所谓根本，指在某一基础之上获得特征或区别的因素。所谓地界，指凡夫地域、须陀洹果地等此类境界。所谓区分，即以区段划分。所谓普遍，谓应舍弃见解等，泛指凡夫及须陀洹果等各种境，意指普通含义。此句话含逆释，意指应辨识异常、不平常者。所谓不可分割者，是指依所说法等展开的区分，所以在烦恼及诤法中，有普通与非普通，以及区分根本等称谓。故此分明根本，连地界的根本区分，称为「区分根本」。
§9
9. Niddiṭṭheti kathite sutte āgate, saṃvaṇṇite vā. Bhāviteti yathā uppannasadisā uppannāti vuccanti, evaṃ bhāvitasadise bhāvetabbeti attho. Pahīneti etthāpi eseva nayo. Parivattati paṭipakkheti vuttānaṃ dhammānaṃ ye paṭipakkhā, tesaṃ vasena parivattetīti attho. Evaṃ niddiṭṭhānaṃ dhammānaṃ paṭipakkhato parivattanalakkhaṇo ‘‘parivattano hāro’’ti veditabbo.
九、所谓阐明者，当指经中所现述或描绘。所谓作意，即如产生相似现象即称为作意，同理欲使生起亦称作意。所谓弃弃者，也含弃除之意。所谓转变或对治，是指已说法之对立项，或以其力量转移之义。因此对已阐明法的对治特征，应认作「转变义」。
§10
10. Vividhāni ekasmiṃyeva atthe vacanāni vivacanāni, vivacanāni eva vevacanāni, pariyāyasaddāti attho. Tāni vevacanāni. Bahūnīti anekāni. Tu-saddo avadhāraṇe. Tena bahū eva pariyāyasaddā vevacanahārayojanāyaṃ kathetabbā, na katipayāti dasseti . Sutte vuttānīti navavidhasuttantasaṅkhāte tepiṭake buddhavacane bhāsitāni. Etthāpi tu-saddassa attho ānetvā yojetabbo, tena pāḷiyaṃ āgatāniyeva vevacanāni gahetabbānīti vuttaṃ hoti. Ekadhammassāti ekassa padatthassa. Yo jānāti suttavidūti yathā ‘‘sappissa jānāhī’’ti vutte ‘‘sappinā vicārehi, sappiṃ dehi, dethā’’ti vā āṇāpetīti attho, evaṃ yo suttakovido dhammakathiko ekassa atthassa bahūpi pariyāyasadde vicāreti vibhāveti yojetīti attho. Vevacano nāma so hāroti tassa atthassa vuttappakārapariyāyasaddayojanālakkhaṇo vevacanahāro nāma. Tasmā ekasmiṃ atthe anekapariyāyasaddayojanālakkhaṇo ‘‘vevacanahāro’’ti veditabbaṃ.
同一义项内存在多种表达语词，这些表达语词即为征引、释义之词，称为诠释辞。诠释辞谓释义之语。‘众多’者，谓其数量很多。‘语’乃是为理解而设立。故此，谓‘多种诠释辞’，意在联合多语以阐明义理，不是指数量有限。经文中所说的诸法，乃九种经文总称，亦即三藏中佛陀语辞所述事。于此亦当引入‘语’的意义加以结合，因此应采纳巴利文中所含的各种诠释辞。所谓‘同一义项’是指一个词义。所谓‘通晓经文者’，如文中‘当知智慧’所示，谓对‘智慧’议题能引多种诠释辞用以说明，该解释者即为具经解者、法义论者。诠释辞即为丰富该义之用，属解释某意义词句时，引用众多释义词汇或替代语形成之特征，因此在同义项中多语联合称为‘诠释辞联合’。故应知‘同一义项中多种诠释词联合’即谓诠释辞联合。
§11
11. Dhammanti khandhādidhammaṃ. Paññattīhīti paññāpanehi pakārehi ñāpanehi, asaṅkarato vā ṭhapanehi. Vividhāhīti nikkhepappabhavādivasena anekavidhāhi. So ākāroti yo ekassevatthassa nikkhepappabhavapaññattiādivasena anekāhi paññattīhi paññāpanākāro. Ñeyyo paññatti nāma hāroti paññattihāro nāmāti ñātabbo. Tasmā ekekassa dhammassa anekāhi paññattīhi paññāpetabbākāravibhāvanalakkhaṇo ‘‘paññattihāro’’ti veditabbaṃ.
所谓法，是指五蕴等法。所谓定义，是指以定义、说明的方式确立概念，或以排除杂念的明了之法表达。所谓多种，是指以归类、起源等为基，由多种定义组成的定义体系。形态者，谓为某一义项建立的多种结构、分类、定义等多样的形式。所谓‘该定义应为已知’，应理解为已被界定的定义。故应知，某一法则由多个定义以多种方式加以展现，此种以分类、说明等表现现象义的特征即称‘定义形态’。
§12
12. Paṭiccuppādoti paṭiccasamuppādo. Indriyakhandhāti indriyāni ca khandhā ca. Dhātuāyatanāti dhātuyo ca āyatanāni ca. Etehīti yo dvādasapadiko paccayākāro yāni ca dvāvīsatindriyāni ye ca pañcakkhandhā yā ca aṭṭhārasa dhātuyo yāni ca dvādasāyatanāni, etehi sutte āgatapadatthamukhena niddhāriyamānehi. Otarati yoti yo saṃvaṇṇanānayo ogāhati, paṭiccasamuppādādike anupavisatīti attho. Otaraṇo nāma so hāroti yo yathāvutto saṃvaṇṇanāviseso, so otaraṇahāro nāma. Ca-saddena cettha suññatamukhādīnaṃ gāthāyaṃ avuttānampi saṅgaho daṭṭhabbo. Evaṃ paṭiccasamuppādādimukhehi suttatthassa otaraṇalakkhaṇo otaraṇo hāro nāmāti veditabbaṃ.
所谓缘起，即缘生。所谓根蕴者，谓涵盖根与蕴。所谓界处者，谓涵盖元素与处所。此指十二因缘的十二因、二十二根及五蕴五法中的十八界，于经文中通过名相与原文加以论述。所谓‘超越’意，指论述时超越表面描述的层次，进入深义。所谓‘超越’诸词，是指对说明的特定侧面加以深入探讨，此为‘超越者’。以四字名词表现此处义项时，即应知‘超越者’为其称谓。著录古语及经文中关于缘起诸义的‘超越者’特征即称‘超越论辞’。
§13
13. Vissajjitamhīti buddhādīhi byākate. Pañheti ñātuṃ icchite atthe. Gāthāyanti gāthāruḷhe. Idañca pucchantā yebhuyyena gāthābandhavasena pucchantīti katvā vuttaṃ. Yamārabbhāti sā pana gāthā yaṃ atthaṃ ārabbha adhikicca pucchitā, tassa atthassa. Suddhāsuddhaparikkhāti padaṃ sodhitaṃ, ārambho na sodhito, padañca sodhitaṃ ārambho ca sodhitoti evaṃ padādīnaṃ sodhitāsodhitabhāvavicāro . Hāro so sodhanonāmāti yathāvuttavicāro sodhano hāro nāma. Evaṃ sutte padapadatthapañhārambhānaṃ sodhanalakkhaṇo ‘‘sodhano hāro’’ti veditabbaṃ.
所谓‘释’即由佛等开示讲述。所谓‘问’是指为探知真谛而发起的问题，‘诗句’是指韵文。此以‘问’及‘韵文’形成探讨真义的文体。如此，启示者依据特定韵文节奏互相询问，遂成该章。所谓‘纯净与不纯净查考’，是谓对词义进行审视，区别已澄清与未澄清之处。以词义澄明审察为主旨，其特征谓‘澄明辞’，故应知韵文中含词义探查之特征称‘澄明辞’。
§14
14. Ekattatāyāti ekassa bhāvo ekattaṃ, ekattameva ekattatā, tāya ekattatāya. Eka-saddo cettha samānasaddapariyāyo, tasmā sāmaññenāti attho. Visiṭṭhā mattā vimattā, vimattāva vemattaṃ, tassa bhāvo vemattatā, tāya vemattatāya, visesenāti attho. Te na vikappayitabbāti ye dhammā ‘‘dukkhaṃ samudayo’’tiādinā sāmaññena, ‘‘jāti jarā kāmataṇhā bhavataṇhā’’tiādinā visesena ca sutte desitā, te ‘‘kimettha sāmaññaṃ, ko vā viseso’’ti evaṃ sāmaññavisesavikappanavasena na vikappayitabbā. Kasmā? Sāmaññavisesakappanāya vohārabhāvena anavaṭṭhānato kāladisāvisesādīnaṃ viya apekkhāsiddhito ca. Yathā hi ‘‘ajja hiyyo sve’’ti vuccamānā kālavisesā anavaṭṭhitasabhāvā ‘‘purimā disā pacchimā disā’’ti vuccamānā disāvisesā ca, evaṃ sāmaññavisesāpi. Tathā hi ‘‘idaṃ dukkha’’nti vuccamānaṃ jātiādiapekkhāya sāmaññampi samānaṃ saccāpekkhāya viseso hoti. Esa nayo samudayādīsupi. Eso hāro adhiṭṭhānoti evaṃ suttāgatānaṃ dhammānaṃ avikappanavasena sāmaññavisesaniddhāraṇalakkhaṇo adhiṭṭhāno hāro nāmāti attho.
所谓‘一体性’，是指一种性质、一致性，‘一体性’即所称一致之事。此处‘一词’乃同义词综合，故称‘一般义’。所谓‘区别’有‘包括’‘排除’之义，谓能揭示特定真义。于此不应任意变改诸法，如‘苦因集’及‘生老欲等所起’等，于经中既由一般而据具体，因此不可随意更动。何以故？由谓‘今日与昨日’等时间不同的说法因其未绝对，乃在空间、时间及其他区别中成立。正如谓‘此苦’时，即依该苦有关联而由一般达到区别，此即缘起之理。此义之特征谓‘确立者’。是故经中诸法按无变易性而公开以‘一般与区别’的确定为特征称‘确立辞’。
§15
15. Ye dhammāti ye avijjādikā paccayadhammā. Yaṃ dhammanti yaṃ saṅkhārādikaṃ paccayuppannadhammaṃ. Janayantīti nibbattenti. Paccayāti sahajātapaccayabhāvena. Paramparatoti paramparapaccayabhāvena, anurūpasantānaghaṭanavasena paccayo hutvāti attho. Upanissayakoṭi hi idhādhippetā. Purimasmiṃ avasiṭṭho paccayabhāvo. Hetumavakaḍḍhayitvāti taṃ yathāvuttapaccayasaṅkhātaṃ janakādibhedabhinnaṃ hetuṃ ākaḍḍhitvā suttato niddhāretvā yo saṃvaṇṇanāsaṅkhāto, eso hāro parikkhāroti evaṃ sutte āgatadhammānaṃ parikkhārasaṅkhāte hetupaccaye niddhāretvā saṃvaṇṇanalakkhaṇo parikkhāro hāroti attho.
所谓‘诸法’者，是指无明等为因缘之法。所谓‘所法’，是指从蕴及诸造作由因缘而生之法。所谓‘生起’，即缘起或生成。所谓‘因缘’，有共生因缘及递续因缘，由合适连续而成。所谓‘承注者’，此为相应称谓。谓前有因缘，后有果法，分别不同因缘，即为‘因’。对所摄诸法按照经句内对因缘的明示和说法构成的论述，此识释者得名‘说明辞’。
§16
16. Ye dhammāti ye sīlādidhammā. Yaṃmūlāti yesaṃ samādhiādīnaṃ mūlabhūtā, te tesaṃ samādhiādīnaṃ padaṭṭhānabhāvena samāropayitabbāti sambandho. Ye cekatthā pakāsitā munināti ye ca rāgavirāgācetovimuttisekkhaphalakāmadhātusamatikkamanādisaddā anāgāmiphalatthatāya ekatthā buddhamuninā paridīpitā, te aññamaññavevacanabhāvena samāropayitabbāti sambandho. Samāropanañcettha sutte yathārutavasena niddhāraṇavasena vā gayhamānassa sikkhattayasaṅkhātassa sīlādikkhandhattayassa pariyāyantaravibhāvanamukhena bhāvanāpāripūrikathanaṃ, bhāvanāpāripūrī ca pahātabbassa pahānenāti pahānasamāropanāpi atthato dassitā eva hoti. Esa samāropano hāroti esa sutte āgatadhammānaṃ padaṭṭhānavevacanabhāvanāpahānasamāropanavicāraṇalakkhaṇo samāropano nāma hāroti attho.
16. 何者为法？何者为戒及诸法的先法？所谓根本者，即诸禅定等诸法之根本存在者。此根本之意在于以诸禅定等为依托而归纳施加，即称为「联系」。那些由释迦圣者统一宣说、启示为远离贪爱心、远离嗔恚心、离心解脱、修行圣果之具者，称为一处。此一处应当以相互次第的说法加以归纳，亦属「联系」。联系的加归，在此经中如所闻、如所明确定义，意即为了教习，有系统地依附在戒等五蕴上，作为行为状态的转变与分解、修习完成的阐述；修习之完成，亦包含舍弃，而舍弃则属于加归的一种。此种加归，即谓降罪牵引。于经所现诸法之所立处、依附表达并舍弃之加归思维，统称「加归」，亦称降罪牵引之义。
Nayasaṅkhepo《理趣摄要》
§17
17. Evaṃ gāthābandhavasena soḷasapi hāre niddisitvā idāni naye niddisituṃ ‘‘taṇhañcā’’tiādi vuttaṃ. Tattha taṇhañca avijjampi cāti sutte āgataṃ atthato niddhāraṇavasena vā gahitaṃ taṇhaṃ avijjañca yo netīti sambandho. Yo saṃvaṇṇanāviseso taṃ neti saṃkilesapakkhaṃ pāpeti saṃkilesavasena suttatthaṃ yojetīti adhippāyo. Samathenāti samādhinā. Vipassanāyāti paññāya, yo neti vodānapakkhaṃ pāpeti, tathā suttatthaṃ yojetīti adhippāyo. Saccehi yojayitvāti nayanto ca taṇhā ca avijjā ca bhavamūlakattā samudayasaccaṃ, avasesā tebhūmakadhammā dukkhasaccaṃ, samathavipassanā maggasaccaṃ, tena pattabbā asaṅkhatadhātu nirodhasaccanti evaṃ imehi catūhi saccehi yojetvā. Ayaṃ nayo nandiyāvaṭṭoti yo taṇhāvijjāhi saṃkilesapakkhassa suttatthassa samathavipassanāhi vodānapakkhassa catusaccayojanamukhena nayanalakkhaṇo saṃvaṇṇanāviseso, ayaṃ nandiyāvaṭṭo nayo nāmāti attho. Ettha ca nayassa bhūmi gāthāyaṃ ‘‘nayo’’ti vuttā, tasmā saṃvaṇṇanāvisesoti vuttaṃ. Na hi atthanayo saṃvaṇṇanā, catusaccapaṭivedhassa anurūpo pubbabhāge anugāhaṇanayo atthanayo. Tassa pana yā ugghaṭitaññuādīnaṃ vasena taṇhādimukhena nayabhūmiracanā, tattha nayavohāro.
17. 如此以偈语之形式，列举十六种降罪（加归），现今又有新降罪者，称为“渴爱等”等等。届时“渴爱以及无明等”之义，乃是经中所记明确定义或涵义，渴爱及无明二者不可违逆之关联称为“联系”。而此体的描述意义，谓为渗入邪见之方向，故称“缠扰相”，又以经文义理而辅之，谓之“施加”，或称“约束”。“调伏”即禅定。“观”即智慧。所谓“引导”，是兼顾调伏与观之两方。将真理结合修持，导引渴爱与无明本质之有为生起圣谛、其余三个基础真理诸法之真实，依此组合，谓为“引导”。此“引导”作如意栗子绕圈，比喻成麦秆。此引导正是四圣谛依人心真实契合之统引（四圣谛之调伏与观之结合法则），此即所谓“引导”。於偈中称引导为“说法专注”，故称“描述之特有”者。实非虚假的引导，乃前面四圣谛之注释引导相符合者。然而因开启智慧等因缘而呈现之“渴爱等”诸根本基础，正是引导之基底支撑，故称为引导之土。此土是指四圣谛的基础结构、而非单单是解释之语也。
§18
18. Akusaleti dvādasacittuppādasaṅgahite sabbepi akusale dhamme. Samūlehīti attano mūlehi, lobhadosamohehīti attho. Kusaleti sabbepi catubhūmake kusale dhamme. Kusalamūlehīti kusalehi alobhādimūlehi yo neti. Nayanto ca kusalākusalaṃ māyāmarīciādayo viya abhūtaṃ na hotīti bhūtaṃ. Paṭaghaṭādayo viya na sammutisaccamattanti tathaṃ. Akusalassa iṭṭhavipākatābhāvato kusalassa ca aniṭṭhavipākatābhāvato vipāke sati avisaṃvādakattā avitathaṃ neti. Evametesaṃ tiṇṇampi padānaṃ kusalākusalavisesanatā daṭṭhabbā. Atha vā akusalamūlehi akusalāni kusalamūlehi ca kusalāni nayanto ayaṃ nayo bhūtaṃ tathaṃ avitathaṃ neti, cattāri saccāni niddhāretvā yojetīti attho. Dukkhādīni hi bādhakādibhāvato aññathābhāvābhāvena bhūtāni, saccasabhāvattā tathāni, avisaṃvādanato avitathāni. Vuttañhetaṃ bhagavatā ‘‘cattārimāni, bhikkhave, tathāni avitathāni anaññathānī’’ti (saṃ. ni. 5.1090). Tipukkhalaṃ taṃ nayaṃ āhūti yo akusalamūlehi saṃkilesapakkhassa kusalamūlehi vodānapakkhassa suttatthassa catusaccayojanamukhena nayanalakkhaṇo saṃvaṇṇanāviseso, taṃ tipukkhalaṃ nayanti vadantīti attho.
18. 所谓“不善”，乃涵容十二种烦恼心起的全部恶法。所谓“同根”，意即因于自身根本，即贪嗔痴等根本所起。不善法乃是四大境界中之恶法。善，理应理解为涵容在无贪无嗔之根基上的善法。所谓“引导”，是指善恶皆非实有，犹如幻像之光无根无实体。犹如风声等，无实性，不被正法承认，实非存在。因不善法因果不一致，善法因果也不一定，故在果报间的不统一性上，取为非真理。此理亦为三类所度过的，善恶特殊性之见。或谓基于不善根而起者为不善法，基于善根而起者为善法；其引导则成真实或非真实。结集四圣谛而结合之意。苦等因其为阻碍者或悲伤差异之相，乃其实有，且基于躁动故不真实。佛陀曾说：“比库们，四法如此，非真实非异类。”（增支部卷五第五百九十页）该特指三品之引导，基于不善根缠及侧面及善根觉悟侧面的经文四圣谛结合体，称之为“四边引导”，或简称引导。此处偈语说“引导”，所以称作“描述之特有”。它非是字面上引导，是指与四圣谛照见完全相符之辅助引导。所揭示之，是基于智慧修法的真实引导。
§19
19. Vipallāsehīti asubhe subhantiādinayappavattehi catūhi vipallāsehi. Kileseti kilissanti vibādhiyantīti kilesā, saṃkiliṭṭhadhammā, saṃkilesapakkhanti attho. Keci ‘‘saṃkilese’’tipi paṭhanti, kilesasahiteti attho. Indriyehīti saddhādīhi indriyehi. Saddhammeti paṭipattipaṭivedhasaddhamme, vodānapakkhanti attho. Etaṃ nayanti yo subhasaññādīhi vipallāsehi sakalassa saṃkilesapakkhassa saddhindriyādīhi vodānapakkhassa catusaccayojanavasena nayanalakkhaṇo saṃvaṇṇanāviseso, etaṃ nayaṃ nayavidū saddhammanayakovidā, atthanayakusalā eva vā sīhavikkīḷitaṃ nayanti vadantīti attho.
19. 悖乱者亦即美丑等违规异常习相之四种堕落。所谓烦恼，即为各种干扰、污秽及缠累，以及与烦恼共存的本质。有人诵三字简略为“污秽”，即指烦恼附带之含义。诸根如信等。所谓正法，是指正当行为及修证之道。谓引导者，以善恶意根及缠累乖离之整体脉络，以正法及信根作为引导，称该为引导。能够引导的鉴别者、善知识，依真谛修行则获果，称为“具善引导者”。此即所说的引导。
§20
20. Veyyākaraṇesūti tassa tassa atthanayassa yojanatthaṃ katesu suttassa atthavissajjanesūti attho. Tenevāha ‘‘tahiṃ tahi’’nti. Kusalākusalāti vodāniyā saṃkilesikā ca tassa tassa nayassa disābhūtadhammā. Vuttāti suttato niddhāretvā kathitā. Manasā volokayateti te yathāvuttadhamme citteneva ‘‘ayaṃ paṭhamā disā ayaṃ dutiyā disā’’tiādinā tassa tassa nayassa disābhāvena upaparikkhati, vicāretīti attho. ‘‘Olokayate te abahī’’tipi pāṭho. Tattha teti te yathāvuttadhamme. Abahīti abbhantaraṃ, citte evāti attho. Taṃ khu disālocanaṃ āhūti olokayateti ettha yadetaṃ olokanaṃ, taṃ disālocanaṃ nāma nayaṃ vadanti. Khu-ti ca nipāto avadhāraṇe. Tena olokanameva ayaṃ nayo, na koci atthavisesoti dasseti.
20. 《编述》经文，具体说明各种引导的目的，是为了建立经文涵义。其说“各处各方”，指不同的方向。所谓“诵说”，即对经文含义经由意念内省，如实推究，“此为第一方向，此为第二方向”的以念心洞察各方意涵，名为“考察”，即深入细究。经文作“观察你们”谛听。所谓“他们”，指诸方向。所谓“内心”，即心经。此处所谓“观察”，为遍察诸方，称此为“方向观察”，此方向观察即谓“引导”。“末节‘苦她’”，为强调之语。故此观察，称为引导，不指特别义理，仅泛称为引导。
§21
21. Oloketvāti paṭhamādidisābhāvena upaparikkhitvā. Disālocanenāti disālocananayena karaṇabhūtena. Yena hi vidhinā tassa tassa atthanayassa yojanāya disā olokīyanti, so vidhi disālocananti evaṃ vā ettha attho daṭṭhabbo. Ukkhipiyāti uddharitvā, disābhūtadhamme suttato niddhāretvāti attho. ‘‘Ukkhipiya yo samānetī’’tipi paṭhanti, tassattho – ‘‘yo tesaṃ disābhūtadhammānaṃ samānayanaṃ karotī’’ti. Yanti vā kiriyāparāmasanaṃ . Samānetīti samaṃ, sammā vā āneti tassa tassa nayassa yojanāvasena. Ke pana āneti? Sabbe kusalākusale taṃtaṃnayadisābhūte. Ayaṃ nayoti samānetīti ettha yadetaṃ taṃtaṃnayadisābhūtadhammānaṃ samānayanaṃ, ayaṃ aṅkuso nāma nayoti attho. Etañca dvayaṃ ‘‘vohāranayo, kammanayo’’ti ca vuccati.
21. 观察，即依第一及诸方方向，以系统考查。所谓“方向观察引导”，是以观察方向为主导之职能。依适当法则观察各引导之涵义，则称为“观察方法”，意即“方向观察”。“提取”，即提升、采拔，为经文存在各引导之方向涵义提供依据。谓“提升相同者”，即令各方向相关之引导相互调合。谁令引导相合？悉数善恶之根基引导中诸方向法，称为“引导”，此意谓令诸不同方位之引导共融而成一整体。此调合力，名叫“缰绳”，即引导。此有二种，称为“表达引导”和“行为引导”。
§22
22. Evaṃ hāre naye ca niddisitvā idāni nesaṃ yojanakkamaṃ dassento ‘‘soḷasa hārā paṭhama’’ntiādimāha. Tattha paṭhamaṃ soḷasa hārā ‘‘yojetabbā’’ti vacanaseso. Hārasaṃvaṇṇanā paṭhamaṃ kātabbā byañjanapariyeṭṭhibhāvatoti adhippāyo. Disalocanatoti disālocanena, ayameva vā pāṭho. Aṅkusena hīti hi-saddo nipātamattaṃ. Sesaṃ uttānameva.
二十二、如此宣说波罗奈国鱼网并已指出，现在观此网具之结节数量，谓之“十六结网第一”，诸说起于此处。所谓“第一十六结网”，依言语中含意解说。结网之描述应作第一，以便详加阐明其各种组成和结构，谓之总纲。所谓『辨识四方』，是以四方观视，此即经文此段意旨。‘钩’字，实为‘嗥’声之简称，其余诸字音调亦同样说明。
Dvādasapadaṃ十二句
§23
23. Idāni yesaṃ byañjanapadānaṃ atthapadānañca vasena dvādasa padāni suttanti vuttaṃ, tāni padāni niddisituṃ ‘‘akkharaṃ pada’’ntiādimāha. Tattha apariyosite pade vaṇṇo akkharaṃ pariyāyavasena akkharaṇato asañcaraṇato. Na hi vaṇṇassa pariyāyo vijjati, atha vaṇṇoti kenaṭṭhena vaṇṇo? Atthasaṃvaṇṇanaṭṭhena. Vaṇṇo eva hi ittarakhaṇatāya aparāparabhāvena pavatto padādibhāvena gayhamāno yathāsambandhaṃ taṃ taṃ atthaṃ vadati . Ekakkharaṃ vā padaṃ akkharaṃ, keci pana ‘‘manasā desanāvācāya akkharaṇato akkhara’’nti vadanti.
二十三、至于诸辅音词，及其词意所在，共分十二字，称为‘音节词’等，诸经文中皆如是说。其中未加详细说明的字，称其音韵变化为‘字母’一词的另类表达，字母未转动之义。实则未有音韵转动之法，何谓‘字母’？乃依词义描述之。所谓字母，实则指因各自之差别特征，按语义连贯，依次表达该词之意义。有时单字足以成为词，有者乃谓『意念表说语中，谓字母实为音韵构成』。
Padanti pajjati attho etenāti padaṃ, taṃ nāmapadaṃ ākhyātapadaṃ upasaggapadaṃ nipātapadanti catubbidhaṃ. Tattha ‘‘phasso vedanā citta’’nti evamādikaṃ satvappadhānaṃ nāmapadaṃ. ‘‘Phusati vedayati vijānātī’’ti evamādikaṃ kiriyāpadhānaṃ ākhyātapadaṃ. Kiriyāvisesaggahaṇanimittaṃ ‘‘pa’’ iti evamādikaṃ upasaggapadaṃ. Kiriyāya satvassa ca sarūpavisesappakāsanahetubhūtaṃ ‘‘eva’’nti evamādikaṃ nipātapadaṃ.
‘词’一义，乃依此意，谓为名词、动词等语法类别，分为四类。其例如‘触’、‘感受’、‘心识’，示名词类别之例；‘触摸’、‘感知’、‘明了’等，一切皆为动词。诸动词中，又有其细微差别，引起不同的语法施用，如‘pa’以为前缀，作动词词缀；‘eva’则作为语气词，体现动作主体相同与特性之间的细微差别，这皆为语法辅助词。
Byañjananti saṅkhepato vuttaṃ padābhihitaṃ atthaṃ byañjayatīti byañjanaṃ, vākyaṃ. Taṃ pana atthato padasamudāyoti daṭṭhabbaṃ. Padamattasavanepi hi adhikārādivasena labbhamānehi padantarehi anusandhānaṃ katvāva atthasampaṭipatti hotīti vākyameva atthaṃ byañjayati. Niruttīti ākārābhihitaṃ nibbacanaṃ nirutti.
‘辅音’一词，简言之谓之语句中对词义之指称。其本质是指词义之集合。即使仅听词音，也能凭借其语境、语法关系，瞭解词汇之具体意义。所谓‘释义’即是对词形记号的说明。‘释义’一词是从‘形状’义发展出‘说明’之义。
Niddesoti nibbacanavitthāro niravasesadesanattā niddeso. Padehi vākyassa vibhāgo ākāro. Yadi evaṃ padato ākārassa ko visesoti? Apariyosite vākye avibhajjamāne vā tadavayavo padaṃ. Uccāraṇavasena pariyosite vākye vibhajjamāne vā tadavayavo ākāroti ayametesaṃ viseso. Chaṭṭhaṃ vacanaṃ chaṭṭhavacanaṃ. Ākāro chaṭṭhavacanaṃ etassāti ākārachaṭṭhavacanaṃ, byañjanapadaṃ. Ettha ca byañjananti imassa padassa anantaraṃ vattabbaṃ ākārapadaṃ niddesapadānantaraṃ vadantena ‘‘ākārachaṭṭhavacana’’nti vuttaṃ, padānupubbikaṃ pana icchantehi taṃ byañjanapadānantarameva kātabbaṃ. Tathā hi vakkhati ‘‘aparimāṇā byañjanā aparimāṇā ākārāti, byañjanehi vivarati ākārehi vibhajatī’’ti ca. Keci pana ‘‘ākārapadabyañjananiruttiyo ca niddeso’’ti paṭhanti. Ettāva byañjanaṃ sabbanti yānimāni akkharādīni niddiṭṭhāni, ettakameva sabbaṃ byañjanaṃ, etehi asaṅgahitaṃ byañjanaṃ nāma natthīti attho.
‘指称’是说明和阐释的扩展，非简略之说明即名为指称。词与句中部分构成其‘形状’。若依此承袭词中形状，何以区别？若无阐释句子，仅词而已，则该词本身即是句子之固有成员。依发音与句中形态而细分句子成员，即是此类区别。第六人称第六语气，第六语气即此语气，以此为‘形状第六语气’、辅音词也称之一。此处‘辅音’者，言指词序中紧临‘形状词’之后的‘形状词’。按次序仍须作此分辨。正如所说，‘无量辅音，无量形状，由辅音区分形状’。有者乃言‘形状词之辅音词解释即指称’，据此读法。故辅音意谓所有诸如字母之始等，皆所指称。因伙伴元素未附合，称此为不联合辅音词，乃有此义。
§24
24. Saṅkāsanāti saṃkhittena kāsanā. Pakāsanāti paṭhamaṃ kāsanā, kāsīyati dīpīyatīti attho. Iminā hi atthapadadvayena akkharapadehi vibhāviyamāno atthākāro gahito. Yasmā akkharehi suyyamānehi suṇantānaṃ visesavidhānassa katattā padapariyosāne padatthasampaṭipatti hoti. Tathā hi vakkhati ‘‘tattha bhagavā akkharehi saṅkāseti padehi pakāsetīti, akkharehi padehi ca ugghāṭetī’’ti ca.
二十四、『缩约』谓之简明缩略。『显现』谓首次显露、显著，谓为显露、显现之义。因由此两词，结合而成针对字与词之意义，合成其词义内容。因为依字形发音能令听者区分异同，故使词义现于语末，从而实现语义具体化。此如言语中所说：“彼处世尊用字母简明显示，亦在词句间揭示，经由字母于词内临显。”
Vivaraṇāti vitthāraṇā. Vibhajanā ca uttānīkammañca paññatti ca vibhajanuttānīkammapaññatti. Tattha vibhajanāti vibhāgakaraṇaṃ, ubhayenāpi niddisanamāha. Idha purimanayeneva byañjanākārehi niddisiyamāno atthākāro dassitoti daṭṭhabbaṃ. Uttānīkammaṃ pākaṭakaraṇaṃ. Pakārehi ñāpanaṃ paññatti. Dvayenāpi paṭiniddisanaṃ katheti. Etthāpi niruttiniddesasaṅkhātehi byañjanapadehi niddisiyamāno atthākāro vutto, yo paṭiniddisīyatīti vuccati. Etehīti etehi eva saṅkāsanādivinimuttassa desanātthassa abhāvato. Atthoti suttattho. Kammanti ugghaṭanādikammaṃ. Suttatthena hi desanāya pavattiyamānena ugghaṭitaññuādiveneyyānaṃ cittasantānassa pabodhanakiriyānibbatti. So ca suttattho saṅkāsanādiākāroti. Tena vuttaṃ – ‘‘attho kammañca niddiṭṭha’’nti.
释义者即详细说明也。划分与指出上类行为并名之为划分类别的术语称之为划分并指出上类行为术语。其中，划分即使分摊、区分之意，表明对二者均加以说明。此处，先以前文中所用之辅音形式来指示义项的内容，说明义理显现，故应当了知。上类行为即明显表示有形状、特征表现亦名显现。显现则以显示方式表示知见，即显露出来。以二者对释相应，谓对此亦复述说明。于此亦以语句说明所指事物义理，谓彼所应回证称也。因释义者为教诲之意，所显之义理称为释义。行为谓开示等种种行为。此释义乃基于教诲开始时能开显觉知等诸法识心活动所生故。由此称释义者即断显等形相也。由是有言『义即行为已示』之句。
§25
25. Tīṇīti liṅgavipallāsena vuttaṃ, tayoti vuttaṃ hoti. Navahi padehīti navahi koṭṭhāsehi . Attho samāyuttoti attho sammā yutto na vinā vattati. Sabbassa hi buddhavacanassa catusaccappakāsanato atthanayānañca catusaccayojanavasena pavattanato sabbo pāḷiattho atthanayattayasaṅgahito saṅkāsanādiākāravisesavutti cāti.
二十五条中，谓以性别变化形式述说，其中三者称谓为「三种」。谓九条语句，即分九节进行称谓。义理相应，谓义理正确相连，非妄言。由诸佛所说之经文，依圣谛披露、四圣谛方式及因缘之相结合之故，整体巴利义总归于义理所属，此为释义中略指相类的特殊用法。
§26
26. Idāni yathāniddiṭṭhe desanāhārādike nettippakaraṇassa padatthe sukhaggahaṇatthaṃ gaṇanavasena paricchinditvā dassento ‘‘atthassā’’tiādimāha. Tattha catubbīsāti soḷasa hārā cha byañjanapadāni dve kammanayāti evaṃ catubbīsa. Ubhayanti cha atthapadāni tayo atthanayāti idaṃ navavidhaṃ yathāvuttaṃ catubbīsavidhañcāti etaṃ ubhayaṃ. Saṅkalayitvāti sampiṇḍetvā. ‘‘Saṅkhepayato’’tipi pāṭho, ekato karontassāti attho. Ettikāti etappamāṇā, ito vinimutto koci nettipadatthā natthīti attho.
二十六条今依所明义内容、说法纲目等，取净简之数目为计算方式，将所含二十六首辅音节词中，除二分别为行为类别语，共计二十六条。于此二首义项词中，有二十首，三次指向义理，合计九种义理说法。本条中蕴含此二十六类义理及两项，名为整体二十六种义理。整理聚摭之谓为合成。亦有诵为简写者，谓单一说法之义意也。至于此数目，仅指此处范围，不包括他处义项。
Evaṃ tettiṃsapadatthāya nettiyā suttassa atthapariyesanāya yo ‘‘soḷasa hārā paṭhama’’nti nayehi paṭhamaṃ hārā saṃvaṇṇetabbāti hāranayānaṃ saṃvaṇṇanākkamo dassito, svāyaṃ hāranayānaṃ desanākkameneva siddho. Evaṃ siddhe sati ayaṃ ārambho imamatthaṃ dīpeti – sabbepime hārā nayā ca iminā dassitakkameneva suttesu saṃvaṇṇanāvasena yojetabbā, na uppaṭipāṭiyāti.
依此二十三种义理所示，为指引经文意义的法，以「十六首初首」为始条，称为初首条言，须序述初首条之法，初首条对应之法侧面称为序法，而始条即是序法的正式确立。如此确立后，令此发端成就，此为以此法门所示义理之起始。又依此分类法门，示列经文必包含该序法之归入，且不得离此制度。
Kiṃ panettha kāraṇaṃ, yadete hārā nayā ca imināva kamena desitāti? Yadipi nāyamanuyogo katthaci anukkame nivisati, api ca dhammadesanāya nissayaphalatadupāyasarīrabhūtānaṃ assādādīnaṃ vibhāvanasabhāvattā pakatiyā sabbasuttānurūpāti suviññeyyabhāvato paresañca saṃvaṇṇanāvisesānaṃ vicayahārādīnaṃ patiṭṭhābhāvato paṭhamaṃ desanāhāro dassito.
何以如此？此条序法之由者即缘于依序入法门之缘。虽序法通行偶有间断，然对于法义阐述而言，不可缺少。系缘于所说法，乃对内心基础及受用等诸多固有心理功能现行的观察解析，以契合诸经法义，具有明白辨识之理，慈利自己及他人心智之说明。由此结构显成序条，说明最初内容。
Padapucchāvissajjanapubbāparānugītīhi saddhiṃ desanāhārapadatthānaṃ pavicayasabhāvatāya tassa anantaraṃ vicayo. Tathā hi vakkhati ‘‘padaṃ vicinati…pe… āṇattiṃ vicinati anugītiṃ vicinatī’’ti.
词条拆解例解及之前后各节相和谐引述，则见经文断句分析之义理连续性。即如所言：「谓审视字句……审视音韵，审视引导语。」言语解析严密，依顺解说各个成分相互引导相辅相成。
Vicayena hārena pavicitānaṃ atthānaṃ yuttāyuttivicāraṇā yuttāti yuttivicāraṇabhāvato vicayānantaraṃ yuttihāro vutto. Tathā hi vakkhati – ‘‘vicayena hārena vicinitvā yuttihārena yojetabba’’nti.
以辨别取舍法为鉴别的范围，对有的和无的分别议论。有鉴别的状态之后，即有取舍。佛陀这样说：『应以辨别为依据，通过取舍而结合。』
Yuttāyuttānaṃyeva atthānaṃ upapattianurūpaṃ kāraṇaparamparāya niddhāraṇalakkhaṇaṃ padaṭṭhānacintanaṃ kattabbanti yuttihārānantaraṃ padaṭṭhānahāro dassito. Tathā hi vakkhati – ‘‘yo koci upanissayo yo koci paccayo ca, sabbo so padaṭṭhāna’’nti.
对有与无的诸法，其产生缘起相应，依因缘次第，有辨别的因缘占据根基，须以根基知见论说，于取舍法之间现取舍之相。佛陀言：『若有人是缘，有人是因，则一切即为根本所在。』
Yuttāyuttānaṃ kāraṇaparamparāya pariggahitasabhāvānaṃyeva ca dhammānaṃ avuttānampi ekalakkhaṇatāya gahaṇaṃ kātabbanti dassanatthaṃ padaṭṭhānānantaraṃ lakkhaṇo hāro vutto. Tathā hi lakkhaṇahāravibhaṅge ‘‘avijjāpaccayā saṅkhārā’’tiādinā paṭiccasamuppādaṃ dassetvā ‘‘evaṃ ye dhammā ekalakkhaṇā’’tiādi vuttaṃ.
对有无诸法，及其因缘次第虽具把持之性，若法性质相违逆者，当以统一标识加以涵摄，表现法之间之特征，称为取舍。正如《无明为因，行俱生》等转述缘起，并说诸法以统一相为本。
Atthato niddhāritānampi dhammānaṃ nibbacanādīni vattabbāni, na sutte sarūpato āgatānamevāti dassanatthaṃ lakkhaṇānantaraṃ catubyūho vutto. Evañhi niravasesato atthāvabodho hoti, evañca katvā ‘‘yadā hi bhikkhu atthassa ca nāmaṃ jānāti dhammassa ca nāmaṃ jānāti tathā tathā naṃ abhiniropetī’’ti anavasesapariyādānaṃ vakkhati. Tathā ‘‘punappunaṃ gabbhamupetī’’ti ettha ‘‘ye jarāmaraṇena aṭṭiyitukāmā bhavissanti , te bhavissanti bhojane mattaññuno indriyesu guttadvārā’’tiādinā sammāpaṭipattiṃ adhippāyabhāvena vakkhati.
由此深究所断诸法理义，不仅是经文形貌所能体现，而是以四重面向标识展现。如此令理解通达，且说『当比库知晓法义，自然不会随意附会』，对此作详细阐述。又谓『反复造业投胎』，说明借着如『那些贪欲老死所求者，饮食适量而守根门』等话，展示正确修行的根本。
Nibbacanādhippāyanidānavacanehi saddhiṃ sutte padatthānaṃ suttantarasaṃsandanasaṅkhāte pubbāparavicāre dassite tesaṃ sabhāgavisabhāgadhammantarāvaṭṭanaṃ sukhena sakkā dassetunti catubyūhānantaraṃ āvaṭṭo vutto. Teneva hi ‘‘ārambhatha nikkamathā’’ti gāthāyaṃ ārambhanikkamanabuddhasāsanayogadhunanehi vīriyasamādhipaññindriyāni niddhāretvā tadanuyogassa mūlaṃ ‘‘pamādo’’ti suttantare dassito pamādo āvaṭṭito.
关于断除之目的义，契合经文语义，及经文文本之相互证异，以先后分析其内容，呈现诸法部分与整体的区别，称为覆蔽。此称四重覆蔽。经文中『起始应出发』之偈，结合佛陀所说修习勇猛、定慧、精进三根本，强调彼之根源为“惰怠”，此乃在经文中示现之覆蔽。
Sabhāgavisabhāgadhammāvaṭṭane niyojite sādhāraṇāsādhāraṇavasena saṃkilesavodānadhammānaṃ padaṭṭhānato bhūmito ca vibhāgo sakkā sukhena yojitunti āvaṭṭānantaraṃ vibhattihāro vutto. Yato vibhattihāravibhaṅge ‘‘katame dhammā sādhāraṇā? Dve dhammā sādhāraṇā, nāmasādhāraṇā vatthusādhāraṇā cā’’ti ārabhitvā ‘‘micchattaniyatānaṃ sattānaṃ aniyatānañca sattānaṃ dassanappahātabbā kilesā sādhāraṇā, puthujjanassa sotāpannassa ca kāmarāgabyāpādā sādhāraṇā’’tiādinā sabhāgavisabhāgapariyāyavanteyeva dhamme vibhajissati.
在部分与整体关系的覆蔽中，依常、非常属性区分，为杂染污垢之境界依托及其所在又可辨别，此称区分取舍。关于区分取舍，开始论及何为常法，答曰『有二法为常，其一名常，其二名法常。』继而说明『恶恶定之众生及恶不定之众生中应当废除执著之烦恼为常，普通人及初果圣人所染欲恚烦恼均为常』，由此细分部分与整体，详述分别之法。
Sāvajjānavajjadhammānaṃ sappaṭibhāgābhāvato tesaṃ vibhāge kate suttāgate dhamme akasirena paṭipakkhato parivattetuṃ sakkāti vibhattianantaraṃ parivattanahāro vutto. Tathā hi ‘‘sammādiṭṭhissa purisapuggalassa micchādiṭṭhi nijjiṇṇā bhavatī’’ti paṭivibhattasabhāve eva dhamme parivattanahāravibhaṅge udāharissati.
关于所有戒律与禁止之法，由于缺乏完整对应关系，将它们分别列于经文中后，便不能断然反转其所对立之法，故而指出了反转之法彼此相继轮转的事实。正如经文中云：『正见者的善男子，其邪见反转断灭』，此即于相反法相对的集会上，当论述反转法互相转动之例。
Paṭipakkhato parivattitāpi dhammā pariyāyavacanehi bodhetabbā, na sutte āgatāyevāti dassanatthaṃ parivattanānantaraṃ vevacanahāro vutto.
虽然因对立而转变的法，需要借助同义换言加以说明，但这并非说这些法完全如经教所示那样出现转变，而是在说明转变之后的法相互轮转的事实。
Evaṃ te dhammā pariyāyasaddatopi vibhāvitā hontīti pariyāyato pakāsitānaṃ dhammānaṃ pabhedato paññattivasena vibhajanaṃ sukhena sakkā ñātunti vevacanahārānantaraṃ paññattihāro vutto. Tathā hi sutte āgatadhammānaṃ pariyāyapaññattivibhāgaṃ subodhanañca paññattihāravibhaṅge vakkhati.
如此，这些法甚至连同义词汇的表述都被析解；由此，得以明了所示法的差别及分类的本质，因而能够轻易认识和理解相关的法分类；此种依次消失之法，亦显现于经文论述。正如经中说及所示法的同义分类与差别的清晰说明。
Pabhāvapariññādipaññattivibhāgamukhena paṭiccasamuppādasaccādidhammavibhāge kate sutte āgatadhammānaṃ paṭiccasamuppādādimukhena avadhāraṇaṃ sakkā dassetunti paññattianantaraṃ otaraṇo hāro vutto. Tathā hi ‘‘uddhaṃ adho’’ti gāthaṃ uddisitvā ‘‘vippamutto’’ti padena asekkhaṃ vijjaṃ niddhāretvā ‘‘vijjuppādā avijjānirodho’’tiādinā paṭiccasamuppādaṃ udāharissati.
借由以因缘生法及其诸法的区别作标志的分类原则，能够明了经文中所示法以因缘生法为主线的内涵，故而指出同义分类的相续断绝。正如经文开头诗句所示——『上升与下降』，紧接着以『究竟解脱』词义标明不退转的智，进而示现『智生，无明灭』等内容的因缘生法实例。
Dhātāyatanādīsu otāritānaṃ sutte padatthānaṃ pucchārambhavisodhanaṃ sakkā sukhena sampādetunti otaraṇānantaraṃ sodhano hāro vutto. Tathā hi vakkhati – ‘‘yattha evaṃ suddho ārambho, so pañho vissajjito bhavatī’’tiādi.
在以界、处等法的相续为标志的经文中，能够顺利清晰地完成经文字义的探问与净化，因而指出了顺续的清净作用。正如经中所说——『于此清净初发处，疑问即得解除』等等。
Visodhitesu sutte padapadatthesu tattha labbhamānasāmaññavisesabhāvo sukaro hotīti dassetuṃ sodhanānantaraṃ adhiṭṭhāno hāro dassito. Sodhano hi adhiṭṭhānassa bahūpakāro, tato eva hi ‘‘yathā yathā vā pana pucchitaṃ, tathā tathā vissajjayitabba’’nti vakkhati.
在净化的经文字义中，其呈现出普通与特殊的次第，使得清净之后的精进被展现。清净正是勤修的多重利益根本，因此经中亦说法——『疑问无论何时提出，即当予以解除』等语。
Sāmaññavisesabhūtesu sādhāraṇāsādhāraṇesu dhammesu paveditesu parikkhārasaṅkhātassa sādhāraṇāsādhāraṇarūpassa paccayaheturāsissa pabhedo suviññeyyoti adhiṭṭhānānantaraṃ parikkhāro vutto . Tathā hi vakkhati ‘‘asādhāraṇalakkhaṇo hetu, sādhāraṇalakkhaṇo paccayo. Yathā kiṃ bhave, yathā aṅkurassa nibbattiyā bījaṃ asādhāraṇaṃ, pathavī āpo ca sādhāraṇā’’tiādi.
在由共同性质与非共同性质构成的事物中，被加以说明的依赖相续之下，从共同性质与非共同性质的形相所依因果区别非常明了。继而论述『非共同相为因，共同相为依。譬如何者？如同幼芽发生时种子为非共同，相地水则为共同』等。
Asādhāraṇe sādhāraṇe ca kāraṇe dassite tassa attano phalesu kāraṇākāro tesaṃ hetuphalānaṃ pabhedato desanākāro bhāvetabbapahātabbadhammānaṃ bhāvanāpahānāni ca niddhāretvā vuccamānāni sammā suttassa atthaṃ tathattāvabodhāya saṃvattantīti parikkhārānantaraṃ samāropano hāro dassitoti. Idaṃ hārānaṃ anukkamakāraṇaṃ.
在非共同与共同因缘被说明后，因此种种自身果报中因的性质，由因果别异之理，应当培育抛弃的教法和修道的舍弃，此二者的教导正契合经意而显现，称为依附相续而生的范畴。这些范畴被称为「莲华」的因缘。
Nayānaṃ pana veneyyattayappayojitattā atthanayattayūpadesassa tadanukkameneva nandiyāvaṭṭādīnaṃ tiṇṇaṃ atthanayānaṃ kamo veditabbo. Ugghaṭitaññuādayo hi tayo veneyyā nandiyāvaṭṭādayo payojenti. Tasmā te uddesaniddesapaṭiniddesā viya yathākkamaṃ tesaṃ upakārāya savaṃttantīti. Tathā hi nesaṃ cattāro cha aṭṭha ca mūlapadā niddiṭṭhā. Itarassa pana nayadvayassa atthanayattayassa bhūmiyā ālocanaṃ tassa tattha samānayanañcāti iminā kāraṇena uddesakkamo veditabbo. Na hi sakkā anoloketvā samānetunti.
至于论理路线时，应当知晓依止于论解之利益及说法利益，如同「南迪耶瓦持」三种论理路线，在此应了知这三种论理的利益。由明示、指示、反指等成为相应的辅佐，为了利益其法而存在。如此缘故，此处示现四十八项根本词。其他一类双重路线或论意由地的观察，因缘等，也应了知其指示之目的，不可妄断未经观察即为等同。
Etaparamatā ca hārānaṃ ettakehi pakāravisesehi atthanayattayasahitehi suttassa attho niddhāriyamāno veneyyānaṃ alamanuttarāya paṭhamāya bhūmiyā samadhigamāyāti veditabbo. Dassanabhūmisamanuppattiatthā hi nettippakaraṇadesanāti. Atha vā etadantogadhattā sabbesaṃ suttassa saṃvaṇṇanāvisesānaṃ ettāvatā hārānaṃ daṭṭhabbā. Yattakā hi suttassa saṃvaṇṇanāvisesā, sabbe te nettiupadesāyattāti vuttovāyamattho.
更进一步对「莲华」作特殊的形态区分，并结合论解利益说，依据不与比拟的三种论理明示初级之地位的理趣。因观法地之生故，指导引领也有所指。或者从下而上从整体至局部，对诸经文的各种叙述区别，视为这般莲华应当观察。此所谓经文的各种叙述区别皆属指引教导之用。
Tathā hi ye keci suttassa saṃvaṇṇanāpakārā niddisīyanti. Seyyathidaṃ – suttassa samuṭṭhānaṃ vattabbaṃ, adhippāyo vibhāvetabbo, anekadhā padattho saṃvaṇṇetabbo, vidhi anuvādo ca veditabbo, virodho samādhātabbo, anusandhiyā anurūpaṃ nigametabbanti. Tathā suttassa payojanaṃ piṇḍattho padattho anusandhi codanā parihāro ca atthaṃ vadantena vattabbāti. Tathā upogghāṭapadaviggahapadatthacālanāpaccupaṭṭhānāni vattabbānīti.
此外，确如若干人解说经文叙述的辅佐功能，如：应陈述经文起因、应明辨主旨、应叙述多方义理、应明白规定传承、应调和矛盾、应依循前后连结等。并且，依此经文之目的、词汇之含义、前后会通及劝诫摒弃，也都应加以说明。故经文揭示、词汇分析、义理引申、会通顺应的过程皆应依次说明。
Tathā tisso kathā ekanāḷikā caturassā nisinnavattikā. Tattha pāḷiṃ vatvā ekekapadassa atthakathanaṃ ekanāḷikā nāma.
于是这里述及三篇论述，各具一时辰（一小时）长度，含有四句偈语。内容用巴利文表述，且逐词解说，此称为“一时辰论”。
Paṭipakkhaṃ dassetvā paṭipakkhassa upamaṃ dassetvā sapakkhaṃ dassetvā sapakkhassa upamaṃ dassetvā kathanaṃ caturassā nāma.
当显示相对之法，并且显现相对法的比喻，继而显示正面之法，并显正法的比喻，这种说法称为四分说。
Visabhāgadhammavaseneva pariyosānaṃ gantvā puna sabhāgadhammavaseneva pariyosānagamanaṃ nisinnavattikā nāma.
就像有分别法的现象一样而达到终结，复次也像无分别法的现象一样而达到终结，这称为无分别式境界或相应现象的终结。
Bhedakathāya tatvakathāya pariyāyavacanehi ca suttaṃ saṃvaṇṇetabbanti ca evamādayo. Tesampi ettheva avarodho, yasmā te idha katipayahārasaṅgahitāti.
有关区别论、根本义论以及转文等讲说，佛经应这样描述。诸此等说法在此同样适用，因为它们较为集约。
Nayānaṃ pana yasmā ugghaṭitaññuādayo tayo eva veneyyā saccābhisamayabhāgino tadatthāya ca atthanayadesanā, tasmā satipi saṃkilesavodānadhammānaṃ yathāvuttamūlapadabhedato vaḍḍhetvā vibhajitabbappakāre tathā mūlapadāni avaḍḍhetvā veneyyattayavaseneva etaparamatā vuttā. Navasu navasu eva hi mūlapadesu sabbesaṃ saṃkilesavodānadhammānaṃ antogadhabhāvato na tāni vaḍḍhetabbāni veneyyattayādhikārato na hāpetabbānīti nayānaṃ etaparamatā daṭṭhabbā.
而关于说法理路的则是三种开示，具有证得真理之份量，并兼具讲解义理意旨，因此应依照根本词义辨析出清净法净增长与分别法分别增长的不同方法。根本词义的增广是由分别所引起。根本词义是先行的，分别是后发的，因此应当以分别的层次为最高。根本词义在每一根本法上总是不同的，由于净增上分别法的内涵不同，既不可以依分别位来加增，也不可抹除，三种开示也当以此作为最终判断。
Kammanayānaṃ pana ālocanasamānayanato aññassa pakārantarassa asambhavato etaparamatā. Hetvādīti ettha ādisaddena phalabhūmiupanisāsabhāgavisabhāgalakkhaṇanayādayo pariggahitā. Tesu hetūti kāraṇaṃ, yo dhammotipi vuccati, so pana paccayabhāvena ekavidho. Kārako sampāpakoti duvidho. Puna kārako ñāpako sampāpakoti tividho. Hetuhetu paccayahetu uttamahetu sādhāraṇahetūti catubbidho. Paccayadhammo kusalo akusalo saddo ariyamaggoti pañcavidho. Tathā sabhāgahetu asabhāgahetu ajjhattikahetu bāhirahetu janakahetu pariggāhakahetu sādhāraṇahetu asādhāraṇahetu samanantarahetu paramparahetu sahajātahetu asahajātahetu sāsavahetu anāsavahetūtiādinā anekavidho cāti veditabbo.
关于业论的说法，因为无法归于他说法的范畴，所以为三种的最终判别。所谓因，是用初始名词记述的，包含因缘果地以及部分对立特征等。它们当中因是原因，即「作因」，共有二种。作因、能作因、及成就因，三个层次。因、因因、依因、上因、共因，共有四种。另外因法有善恶，有声闻等五种。又有助因不助因、内因外因等，种种有多种差别，须知晓。
Phalampi paccayuppannabhāvena ekavidhaṃ. Adhigantabbatopi sampāpakahetuvasena phalapariyāyo labbhatīti nibbattetabbaadhigantabbabhāvato duvidhaṃ. Ñāpetabbanibbattetabbapattabbato tividhaṃ. Paccayuppannavipākakiriyāvacanatthanibbānavasena pañcavidhaṃ. Sabhāgahetunibbattaṃ asabhāgahetunibbattanti evamādivasena anekavidhañcāti veditabbaṃ. Tathā lokiyaṃ lokuttaranti. Tattha lokuttaraṃ cattāri sāmaññaphalāni. Lokiyaphalaṃ duvidhaṃ kāyikaṃ mānasañca . Tattha kāyikaṃ pañcadvārikaṃ, avasiṭṭhaṃ mānasaṃ. Yañca tāya tāya suttadesanāya sādhetabbaṃ, tadapi phalanti.
果亦因缘而起，有二类：应当达到（涅槃）果位的因，作为成就因而得到之果的部分称为涅槃，故有二分；认识应得证得否证得涅槃，又有三分。依因缘而生的果报、果业、所行及涅槃之学说有五分。分别成就因生、非成就因生，如此种种须知。世间与出世间亦是如此。出世间果有四种共果，世间果亦分二种身心果报。其中身果有五门，心果属余者。无论哪种佛经教化应当证悟，这些都是果报的内涵。
Bhūmīti sāsavabhūmi anāsavabhūmi saṅkhatabhūmi asaṅkhatabhūmi dassanabhūmi bhāvanābhūmi puthujjanabhūmi sekkhabhūmi asekkhabhūmi sāvakabhūmi paccekabuddhabhūmi sammāsambuddhabhūmi jhānabhūmi asamāhitabhūmi paṭipajjamānabhūmi paṭipannabhūmi paṭhamābhūmi yāva catutthībhūmi kāmāvacarabhūmi yāva lokuttarabhūmīti bahuvidhā. Tattha sāsavabhūmi parittamahaggatā dhammā. Anāsavabhūmi appamāṇā dhammā. Saṅkhatabhūmi nibbānavajjā sabbe sabhāvadhammā. Asaṅkhatabhūmi appaccayā dhammā. Dassanabhūmi paṭhamamaggaphaladhammā. Bhāvanābhūmi avasiṭṭhamaggaphaladhammā. Puthujjanabhūmi hīnamajjhimā dhammā. Sekkhabhūmi cattāro ariyamaggadhammā heṭṭhimā ca tayo phaladhammā. Asekkhabhūmi aggaphaladhammā. Sāvakapaccekabuddhabuddhadhammā sāvakādibhūmiyo. Jhānabhūmi jhānadhammā. Asamāhitabhūmi jhānavajjitā dhammā. Paṭipajjamānabhūmi maggadhammā. Paṭipannabhūmi phaladhammā. Paṭhamādibhūmiyo saha phalena cattāro maggā apariyāpannā dhammā ‘‘paṭhamāya bhūmiyā pattiyā’’tiādivacanato. Kāmāvacarādibhūmiyo kāmāvacarādidhammā. Ye ca dhammā tesaṃ tesaṃ hāranayānaṃ patiṭṭhānabhāvena suttesu niddhārīyanti, tepi bhūmiyoti viññātabbā.
所谓地，即带有染污的地、无染污的地、假合地、无假合地、观察地、修习地、凡夫地、已学地、未学地、弟子地、独觉地、正遍知地、禅定地、非定心地、正行中的地、已行地、初地、至第四地、欲界地及出世间地等多种。其中文染污地为具有染污的法；无染污地为无边无际的法；假合地为依止涅槃的法；无假合地为无条件的法；观察地为初次修道果的法；修习地为完成修道果的法；凡夫地为下、中、上的法；已学地为四圣道法及三果法；未学地为上等果法；弟子、独觉、正遍知之法为弟子等地；禅定地为禅法；非定心地为无禅定的法；正行地为圣道法；已行地为圣果法；以初地等众地与果齐备者谓之初地等；欲界地等则为欲界法。这些法因其不同的失浊资粮在经中被分别明示，应认知此诸为地。
Upanisāti balavakāraṇaṃ, yo upanissayapaccayoti vuccati. Yañca sandhāya sutte ‘‘dukkhūpanisā saddhā saddhūpanisaṃ ‘sīla’nti yāva vimuttūpanisaṃ vimuttiñāṇadassana’’nti vuttaṃ. Api ca upanisāti tasmiṃ tasmiṃ samaye siddhante hadayabhūtaṃ abbhantaraṃ vuccati. Idhāpi nettihadayaṃ, yaṃ sammā pariggaṇhantā dhammakathikā tasmiṃ tasmiṃ sutte āgatadhammamukhena sabbahāranayayojanāya samatthā honti. Kiṃ panetaṃ nettihadayaṃ? Yadidaṃ etasseva tettiṃsavidhassa pakaraṇapadatthasoḷasassa aṭṭhavīsatividhapaṭṭhānavibhaṅgasahitassa visayo saha nimittavibhāgena asaṅkarato vavatthito.
所谓因缘，是指称为诸因缘及所依缘的事物。经典中，关于此缘有如是说：『苦为因缘，信为所依缘，戒至解脱为最终依』。此外，因缘亦被称为当时成就于心中的内缘。此处所称内缘者，即经法讲解者恰当理解，并能对应经中所现法的缘起及关系，通达无碍，称为内缘。何谓内缘？即本论所摄三十三种类别的教理章节及十六部细分，总共二十八项分类事法，并配合对应相缘，无混乱地分别阐述者。
Seyyathidaṃ – desanāhārassa assādādayo visayo, tassa assādādivibhāvanalakkhaṇattā. Tassa assādo sukhaṃ somanassanti evamādivibhāgo, tassa nimittaṃ iṭṭhārammaṇādi, ayañca attho desanāhāravicayahāraniddesavaṇṇanāyaṃ vitthārato pakāsito eva. Sutte āgatadhammassa sabhāgavisabhāgadhammāvaṭṭanavisayo āvaṭṭahāro, tadubhayaāvaṭṭanalakkhaṇattā. Sutte āgatadhammānaṃ paccanīkadhammavisayo parivattanahāro, paṭipakkhadhammaparivattanalakkhaṇattā. Padaṭṭhānaparikkhāresu āsannakāraṇaṃ upanissayakāraṇañca padaṭṭhānaṃ, hetu parikkhāroti ayametesaṃ viseso.
譬如，教法之内容所在，诸如兴趣及喜好等，即为彼等因缘的显现特征。兴趣为快乐、安乐等等之分类，所依之因缘即喜欢、著境等。此义，正详述于有关教法内容的广义解释中。经典中所述教法，包含部分与非部分之法之转变，此双重变化具相互转换之性质。此外，教法的对应事物属于相对转变，具有相反变化性质。在所在章节勘察中，近因及缘因亦包含所在与缘由之时空因素，此为彼等之特殊处境。
Sabhāgavisabhāgadhammā ca tesaṃ tesaṃ dhammānaṃ anukūlapaṭikūladhammā yathākkamaṃ veditabbā. Yathā – sammādiṭṭhiyā sammāsaṅkappo sabhāgo, micchāsaṅkappo visabhāgoti iminā nayena sabbaṃ sabhāgavisabhāgato veditabbaṃ.
又论部分与非部分，即是指各诸法之间应依情随宜分别其和悦及不悦特质。如：正见与正思维属部分，邪思维属非部分。由此引导，可逐一辨别所有部份与非部份。
Lakkhaṇanti sabhāvo. So hāranayānaṃ niddese vibhāvito eva.
标识即本性，是教法的失浊缘起中所阐明的。
Yaṃ panetaṃ hetuādivisesavinimuttaṃ hāranayānaṃ yojanānibandhanaṃ, so nayo. Yathāha – lakkhaṇahāre ‘‘evaṃ ye dhammā ekalakkhaṇā kiccato ca lakkhaṇato ca sāmaññato cā’’tiādi. Tathā vicayena hārena vicinitvā yuttihārena yojetabbāti. Tathā sodhanahārādīsu suddho ārambho hoti, so pañho vissajjito bhavatīti evamādi. Ekattādayopi nayā idha nayoti gahetabbā.
所谓缘起诸缘，即指因、标识等特定的失浊缘起及约束，是为引导。譬如在标识失浊中说：『如此，一切诸法，虽各具一种标识，且从事标识而行，亦具普遍性』等，则应以正当的失浊约束以缀连之。如此，在清净失浊等事中，行有始端，即疑难消除等含义。综上，此处亦当称为引导。
Evaṃ hetuphalādīni upadhāretvā nesaṃ vasena tattha tattha sutte labbhamānapadatthaniddhāraṇamukhena yathālakkhaṇaṃ ete hārā nayā ca yojetabbā. Visesato pana padaṭṭhānaparikkhārā hetuvasena. Desanāvicayacatubyūhasamāropanā hetuphalavasena. Tathā vevacanapaññattiotaraṇasodhanā phalavasenevāti keci. Vibhatti hetubhūmivasena. Parivatto visabhāgavasena. Āvaṭṭo sabhāgavisabhāgavasena. Lakkhaṇayuttiadhiṭṭhānā nayavasena yojetabbāti. Ettāvatā ca yaṃ vuttaṃ –
如是，摄取因果等事，依彼特色，随处以经文中所获词句的释义为正法本意而加以联系，理应如此将这些条目组成条理清晰的纲领。然以特别者说，当以“词位处所之辨析”为依归。亦应以“四重讲论结合因果”为依据。又或有说以“语句义项之辨明透彻为果报”为说。还以“语法变化当作因之基”“转换差别作不等分”为理。由于此等标志相续决定，理当依此方式联系。至此为止，所说者如是——
‘‘Sāmaññato visesena, padattho lakkhaṇaṃ kamo;
“一般而言，应强调特色，词义、标志、欲求均宜明了；
Ettāvatā ca hetvādī, veditabbā hi viññunā’’ti.
至于因等诸项，应由具慧者了知。”
Ayaṃ gāthā vuttatthā hoti.
此偈，即为所说之义。
Niddesavāravaṇṇanā niṭṭhitā. · 释义词句解释已毕。