4. Paṭiniddesavāro · 4. 解说品复注
3. Niddesavāravaṇṇanā指示词解释
§4
4. Niddesavāre sāmaññatoti sādhāraṇato. Visesenāti asādhāraṇato. Padatthoti saddattho. Lakkhaṇanti sabhāvo. Kamoti anupubbī. Ettāvatāti ettakappamāṇabhāvo. Hetvādīti hetuphalabhūmiupanisāsabhāgavisabhāgalakkhaṇanayā. Visesato pana lakkhaṇanti sambandho.
四、用示现说起，是分为普通与特别。所谓普通，是指一般的；所谓特别，是指不一般的。所谓语句意义，是指词义。所谓特征，是指本性。所谓渐次者，是指逐渐的。所谓如此者，是指数量的状态。所谓因缘者，是指因果与果位之间相辅相成的特性。特别而言，特征是指联系。
Hārasaṅkhepavaṇṇanā《哈拉摄要》解释
§1
1.Yaṃ, bhikkhaveti ettha yanti paccattavacanaṃ, tañca sukhaṃ, somanassanti dvayena samānādhikaraṇanti katvā ‘‘assādīyatīti assādo, sukhaṃ, somanassañcā’’ti vuttaṃ. Sukhādivedanā viya manāpiyarūpādipi avītarāgassa assādetabbanti āha ‘‘evaṃ iṭṭhārammaṇampī’’ti. ‘‘Assādeti etāyāti vā assādo, taṇhā’’ti etena ‘‘ya’’nti hetuatthe nipātoti dasseti. Tatrāyamattho – yena hetunā pañcupādānakkhandhe paṭicca assādanīyabhāvena uppajjati sukhaṃ somanassaṃ, ayaṃ taṇhāsaṅkhāto assādo assādanakiriyāya kāraṇanti. Iti katvā ayamattho diṭṭhābhinandanādibhāvato vipallāsesupi sambhavatīti āha ‘‘evaṃ vipallāsāpī’’ti. Aniṭṭhampīti pi-saddena iṭṭhampīti yojetabbaṃ, anavasesā sāsavā dhammā idha ārammaṇaggahaṇena gahitāti āha ‘‘sabbesaṃ tebhūmakasaṅkhārāna’’nti.
一、这里谓『比库』者，是指依其自语用法而行者；又说比库是由两种快乐和欢喜相同地位而称 ‘‘叫做愉悦’’。犹如此处说的快乐类伤害感受，不应被贪爱污染，所以说‘‘如此至善的寄托’’。所谓‘愉悦’，意即‘渴爱’，此由‘因‘的语法功能表现。意思是说：由于此因，即五取蕴缘起，以此为根本，生起所依的快乐和欢喜，谓之由渴爱所标记之愉悦，是愉悦之活动原因。又说此意连同见悦等情形，亦有相反，但仍称为‘亦为相反’。‘不善’二字与‘善’相连，是表示应当用正确善法配合，这里指完全除尽烦恼法，所以说‘诸地基行’。
Dukkhādukkhamasukhavedanānanti ettha dukkhasabhāvā eva adukkhamasukhā vedanā gahitā aniṭṭhārammaṇassa adhippetattā, na sukhasabhāvā. Yaṃ sandhāya vuttaṃ ‘‘yāyaṃ, bhante, adukkhamasukhā vedanā, santasmiṃ esā paṇīte sukhe vuttā bhagavatā’’ti (ma. ni. 2.88; saṃ. ni. 4.267). ‘‘Sukhapariyāyasabbhāvato’’ti iminā iṭṭhatāmattatopi lesena sattānaṃ ārammaṇassa assādanīyatā sambhavatīti dasseti.
痛苦与非痛苦及愉悦之感受者，此乃指以痛苦性质为本，将非痛苦与愉悦感受涵摄为不善之寄托，自其先境缘起故非愉悦性质。对此有经典所说曰：“喂，诸比库！此在所生之愁苦感受中，有主宰愉快称为善殊胜者”（中部尼辅2.88；增支尼辅4.267）。又说“愉悦的性质”，此由细微之乐的量，显示名色众生彼境界之依止性。
Ādīnavo dosanissandanatāya doso, svāyaṃ pīḷanavuttiyā veditabboti āha ‘‘ādīnavo dukkhā vedanā, tissopi vā dukkhatā’’ti. Evaṃ dosatthataṃ ādīnavassa dassetvā idāni kapaṇatthataṃ dassetuṃ ‘‘atha vā’’tiādi vuttaṃ. Yatoti yasmā dosakapaṇasabhāvattāti vuttaṃ hoti.
苦恼者，是指由恼怒根本所生，以恼怒为自身之损害感受，称为“痛苦之苦感受，亦有三者痛苦根本”。因示意恼怒之含义，继而说明狡诈之义，称“或者又”，即说由于恼怒本性，故名“恼怒且狡诈”。
Nissaratīti vivitti, sabbasaṅkhāravivekoti attho. Sāmaññaniddesenāti nissaraṇasaddavacanīyatāsāmaññena. Purimānanti assādādīnavatānaṃ. Upāyo cātiādīsu ca-saddo padapūraṇamattanti katvā āha ‘‘pacchimānañcā’’ti, phalādīnanti attho. Tadantogadhabhedānanti ariyamaggapariyāpannavisesānaṃ.
离散者，是指别离，含义为一切行之分别离散。所谓普通用法，是指离散之语义的常执。所谓前者，是指愉悦与痛苦等。所谓方法，是指于‘等诸词’的填补义，称为“后者亦”。所谓果等，是指性质的结局。所谓其他差异，是指圣道所阐之具体差别。
Kāmabhavādīnanti ādi-saddena na rūpārūpabhavā eva gahitā, atha kho te ca saññībhavādayo ca ekavokārabhavādayo ca gahitā. Tenāha ‘‘tiṇṇaṃ tiṇṇaṃ bhavāna’’nti.
所谓欲境之有生等，是指不是单指色界与无色界之生，而是涵及色界与无色界之有。又色界与无色界等诸识之分别识及单出境界之分别识也涵摄于此。是故说“三者各各有生”。
Yāvadeva anupādāparinibbānatthā bhagavato desanāti āha ‘‘nanu ca…pe… nipphādīyatī’’ti. ‘‘Vuttamevā’’ti iminā punaruttidosaṃ codeti. Itaro ‘‘saccameta’’nti anujānitvā ‘‘tañca kho’’tiādinā pariharati. ‘‘Paramparāyā’’ti etena ajjhattaṃ yonisomanasikāro viya na paratoghoso āsannakāraṇaṃ dhammādhigamassa dhammassa paccattaṃ vedanīyattāti dasseti. Tathā hi ‘‘akkhātāro tathāgatā, paṭipannā pamokkhanti, jhāyino mārabandhanā’’ti (dha. pa. 276) vuttaṃ. Tadadhigamakāraṇaṃ ariyamaggādhigamakāraṇaṃ siyā. Kiṃ pana tanti āha ‘‘sampattibhavahetū’’ti, tena carimattabhāvahetubhūtaṃ puññasampattiṃ vadati.
佛陀之所以说“安住于无取灭乃至不起心”等语，正是为了说明某种不取灭的涅槃，是佛陀所教导者。由此，他再次应对异见者的责难。其他人知道这是真理，则以“果然如此”等词加以回避。“传承”一词则显示此处是内在的、如理思维的注意，而非外在喧哗，这是对于修行法得证法，必须各自亲自体悟才易感知之示现。正如经典言：“知者是如来，修行者得解脱，禅定者断除魔缠”（见大长部276经），此乃觉悟之道成就之因缘。至于那“功德果报之因”，是指最终造就如实具足善业资粮的因缘果报。
‘‘Attānudiṭṭhiṃ ūhacca, evaṃ maccutaro siyā’’ti idaṃ ariyamaggassa pubbabhāgapaṭipadāya phalabhāvasādhanaṃ. Yena hi vidhinā attānudiṭṭhisamugghāto, maccutaraṇañca siyā, so ‘‘eva’’nti iminā pakāsitoti. Attānudiṭṭhisamugghātamaccutaraṇānaṃ phalabhāve vattabbameva natthi.
“推测自身见故，将来死后亦然”，此为圣道先行阶段得果之成就。因为施行此法则，便能破断错误自见，乃至超越生死之域，由此证实“正实”的实相。错乱自见得破且超生果报显现之间并无应说的第二种果报可言。
‘‘Dhammo have’’ti pana gāthāyaṃ lokiyassa puññaphalassa vuttattā āha ‘‘idaṃ phala’’nti. Yaṃ nibbattetabbaṃ, taṃ phalaṃ. Yaṃ nibbattakaṃ, so upāyo. Ayamettha vinicchayo. Tenāha ‘‘etena nayenā’’tiādi. Upadhisampattīti attabhāvasobhā.
然经中有偈言：“法啊，这就是世间善果”，说明这里所说“此果”，乃是应当般涅槃之果。什么般涅槃，是导致它的方便之法。此为判断标准。于是说“由此法引导”等语。所谓条件成就，即是自性相之美好。
Visuddhīti ñāṇadassanavisuddhi adhippetāti āha – ‘‘etthāpi…pe… viññātu’’nti. ‘‘Yasmā panā’’tiādināpi tamevatthaṃ vacanantare pākaṭataraṃ karoti.
所谓清净，是指智慧觉知之清净发露，故说“在此……应当了知”等语。且“因为……”等词，更加显明此意而更加明了。
Sarūpato āgatāni ‘‘yato kho, bhikkhave, bhikkhu pañcannaṃ upādānakkhandhānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānātī’’tiādīsu (saṃ. ni. 3.26-28). Ekadesenaāgatāni ‘‘saṃyojaniyesu, bhikkhave, dhammesu assādānupassino viharato (saṃ. ni. 2.53), bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo (ma. ni. 1.117), saṅkhārānametaṃ nissaraṇaṃ, yadidaṃ nibbāna’’ntiādīsu (paṭi. ma. 1.24; 3.41). Na sarūpena āgatāni yathā sāmaññaphalasuttādīsu. Atthavasenāti assādetabbādiatthavasena. Na papañcitoti na vitthārito.
就般涅槃而言，有经典言说：“比库们，若了解五取蕴集起和灭尽及苦恼和解脱之真实，如实观察”，诸如此类（参见相应经文）。亦有一处说：“比库们，修习束缚之法时，察其不悦诸法，痛苦增益，恶患滋长，行法之灭尽即是涅槃”，如此经文（参见巴利相应经卷）。而许多经文并非如此直说，如《相应般涅槃类经》等。这里的指导意义是，以“应当观察其所苦恼之因”等为引导，而非牵强附会或无影无踪。
§2
2.Esevanayoti atidesena viciyamānavacanaseso atidiṭṭho. Bhāvatthe tohi āha ‘‘vissajjitanti vissajjanā’’ti. Sutte āgataṃ na atthasaṃvaṇṇanāvasena aṭṭhakathāyaṃ āgatanti adhippāyo. Pucchānurūpatā idha pubbāparanti catubyūhapubbāparato imaṃ visesetvā dasseti. Pucchānusandhīti pucchāya vissajjanena anusandhānaṃ. Aṭṭhakathāyaṃ pana heṭṭhimadesanāya pucchānimittapavattauparidesanāya sambandho ‘‘pucchānusandhī’’ti vuttaṃ. Pubbāpekkhanti pucchitavissajjitapadāpekkhaṃ. ‘‘Suttassā’’ti vā iminā pucchāvissajjanāanugītiyo ṭhapetvā seso vicayahārapadattho saṅgahitoti padassāpi saṅgaho veditabbo. Imasmiṃ pakkhe gāthāyaṃ ca-saddo padapūraṇamatte daṭṭhabbo.
“过失舍弃”谓用过激的语言极度批评，他为进一步示现“放弃”之理。经文虽未详细说明意义，但注疏作为解释得以展现。又因前后文相承及四阶段先说明，逐渐揭示此事细节。所谓“探究放弃”，即借由提问求证放弃之联系。注疏中因多次以提问为起点而展开，故称之为“探问留意”。所谓“前依”，是指依据被问及放弃字句做依据。此句中，合辑对经文探问放弃的继承与后续细节，乃应当注意。于此段落中，更应留意于偈颂中字音尾音的完整充填。
‘‘Cakkhu anicca’’nti puṭṭhe ‘‘āma, cakkhu aniccamevā’’ti ekantato vissajjanaṃ ekaṃsabyākaraṇaṃ. ‘‘Aññindriyaṃ bhāvetabbaṃ, sacchikātabbañcā’’ti puṭṭhe ‘‘maggapariyāpannaṃ bhāvetabbaṃ, phalapariyāpannaṃ sacchikātabba’’nti vibhajitvā vissajjanaṃ vibhajjabyākaraṇaṃ. ‘‘Aññindriyaṃ kusala’’nti puṭṭhe ‘‘kiṃ anavajjaṭṭho kusalaṭṭho, udāhu sukhavipākaṭṭho’’ti paṭipucchitvā vissajjanaṃ paṭipucchābyākaraṇaṃ. ‘‘Sassato attā, asassato vā’’ti vutte ‘‘abyākatameta’’ntiādinā avissajjanaṃ ṭhapanaṃ. ‘‘Kiṃ panete kusalāti vā dhammāti vā ekatthā, udāhu nānatthā’’ti idaṃ pucchanaṃ sāvasesaṃ. Vissajjanassa pana sāvasesatā veneyyajjhāsayavasena desanāyaṃ veditabbā. Appāṭihīrakaṃ sauttaraṃ. Sappāṭihīrakaṃ niruttaraṃ. Sesaṃ vicayahāraniddese suviññeyyameva.
“眼睛是无常的”这句话，问起时回答说“是的，眼睛确实是无常的”，这是断然的否定──全然否认一切永恒不变。又言“应当修习别的根，且应证得”，对此问题，说“应修习已成道之法，应证得已成熟之果”，这便是区分性的否定解释。说“别的根是善根”，被质问“何者是无碍、坚固的善根？譬如乐果之根”，这是质询性的否定解释。说“有常我，或无常我”，谓“此是无法明言”（不可说），以此等不否定的说法加以确立。又问“这二者──善法或法──能否一体？譬如多义”的问题，需悉皆了知。唯独否定必须由本愿心──正念正智的弘教，才能体悟。这里正理弘扬清晰，否定易懂，非否定则更显复杂。余下的详细探讨应谨慎理解。
Ettha ca assādo assādahetu yāva āṇattihetūti evaṃ hetūnampi assādādayo veditabbā. Tattha saṅkhepato sukhasukhapaccayalakkhaṇo assādo, so visesato saggasampattiyā dīpetabbo. Sā hi tassa ukkaṃso, sesā panettha bhavasampatti tadanvāyikā veditabbā. Tassa hetu dānamayaṃ, sīlamayañca puññakiriyavatthu. Dukkhadukkhapaccayalakkhaṇo ādīnavo. Vipariṇāmasaṅkhāradukkhatānaṃ tadavarodhato vaṭṭadukkhassāpi ettha saṅgaho. Visesato pana kāmānaṃ okāroti daṭṭhabbo, svāyaṃ saṃkilesavatthunā, ittarapaccupaṭṭhānatādīhi ca vibhāvetabbo, tassa hetu dasa akusalakammapathā. Nekkhammaṃ nissaraṇaṃ, tassa hetu yathārahaṃ tadanucchavikā pubbabhāgappaṭipadā. Phalaṃ desanāphalameva, tassa hetu desanā. Upāyo yathāvuttaupāyova, tassa hetu cattāri cakkāni. Āṇatti upadeso, tassa rāgaggiādīhi lokassa ādittatā, satthu mahākaruṇāyogo ca hetu.
此中所谓烦恼，烦恼的缘起直至障碍，须了解其中种种因缘。简言之，痛苦与快乐的相因状分别为烦恼，特别应彰显天界的成就。此烦恼有实质，其他即是世间诸相及其因缘变易。而它的因是施予与戒律，行善的基础。痛苦与苦的相因则为逆境。变易之苦言诸苦，是因逆境阻隔而使轮回之苦延续，此处归纳其义。应注意欲界诸烦恼之缘，自身之染污，以及依他而生等差别，其因是十恶业道。出离寂灭作为因，乃正确且前行之道。果报就是闻法所得之果。方法犹如指示方针，因果有四轮环相生。烦恼教训因愚痴、贪欲等生世间燥热，亦因佛陀大悲弘扬而成。
Tathā catūsu ariyasaccesu samudayena assādo, dukkhena ādīnavo, magganirodhehi nissaraṇaṃ, maggo vā upāyo, tadupadeso āṇatti, anupādisesā nibbānadhātu phalaṃ. Iti anupubbakathāya saddhiṃ buddhānaṃ sāmukkaṃsikāya dhammadesanāya niddhāraṇabhāvena vicayo veditabbo. Padassa padatthasambandho hetu. So hi tassa pavattinimittaṃ, pañhassa ñātukāmatā, kathekukāmatā ca. Adiṭṭhajotanādīnañhi catunnaṃ ñātukāmatā, itarassa itarā. Vissajjanassa pañho hetu. Evaṃ sesānampi yathārahaṃ vattabbaṃ.
同样，在四圣谛之中，烦恼缘起观为苦之因，痛苦是逆境，灭除痛苦是出离，修习道则是方法。教导与烦恼开示的果，是无断灭法的果报。依此渐次的讲说，应知《佛陀》一致的法教为根基。句句之间的因果关系相互承接，故为烦恼的缘由。此因缘连接乃为深入理解。真正的原因是疑问的内在起因。如此余义也应正当承行。
§3
3.Byañjanatthānaṃ yuttāyuttaparikkhāti byañjanaggahaṇena padaṃ gahitaṃ, atthaggahaṇena pañhādīhi saddhiṃ assādādayo gahitā. Vicayahārapadatthā eva hi yuttāyuttādivisesasahitā yuttihārādīnaṃ padatthā. Tathā hi padaṭṭhānapadaṭṭhānikabhāvavisiṭṭhā teyeva padaṭṭhānahārassa padatthā. Lakkhaṇalakkhitabbatāvisiṭṭhā, niddhāritā ca lakkhaṇahārassa, nibbacanādivibhāvanāvisiṭṭhā catubyūhahārassa, sabhāgadhammavasena, visabhāgadhammavasena ca āvaṭṭanavisiṭṭhā āvaṭṭahārassa, bhūmivibhāgādivisiṭṭhā vibhattihārassa, paṭipakkhato parivattanavisiṭṭhā parivattanahārassa, pariyāyavevacanavisiṭṭhā vevacanahārassa, pabhavādipaññāpanavisiṭṭhā paññattihārassa, khandhādimukhehi otaraṇavisiṭṭhā otaraṇahārassa, padapadatthapañhārambhasodhanavisiṭṭhā sodhanahārassa, sāmaññavisesaniddhāraṇavisiṭṭhā adhiṭṭhānahārassa, paccayadhammehi parikkharaṇavisiṭṭhā parikkhārahārassa, pahātabbabhāvetabbatāniddhāraṇavisiṭṭhā samāropanahārassa padatthā. ‘‘Byañjanassa sabhāvaniruttitā, atthassa suttādīhi avilomanaṃ yuttabhāvo’’ti iminā asabhāvaniruttitā, suttādīhi vilomanañca ayuttabhāvoti dīpeti, tena yuttāyuttīnaṃ hetuṃ dasseti.
三、关于缀饰义的连贯性及相对性，所谓通过缀饰的承接成词，结合词义及疑问，应涵盖诸烦恼起源。详见其承接义与连贯属性，词义、词组搭配完整，构成辞汇体系。此体系以特征属性为表征，具体体现辞汇框架。包括标记的定义，四边形结构划分，分部分层级，以及来自地理区域的分类。且包含对立面所转化层面，语法上的同义转换，以及起源和分类。词汇经过完整清理结构，形成特定约定体系。此又分为条件要素的环状结构，废弃及修正准则等依附组合，形成完整词义结构。所谓“缀饰的平衡表达，音义的逆反承接”，正是说明词义结合的因缘。
§4
4.Yonisomanasikārādīti ādisaddena saddhammassavanasappurisūpanissayādisādhāraṇaṃ, asādhāraṇañca deyyapaṭiggāhakādiṃ saṅgaṇhāti. Sambhavatoti yathārahaṃ tassa dhammassa anurūpaṃ. Yāva sabbadhammāti ettha sabbaṃ nāma padesasabbaṃ, na sabbasabbanti. Ayañhi sabbasaddo yathā paṭhamavikappe sutte āgatadhammavasena padesavisayo, evaṃ dutiyavikappe padaṭṭhānapadaṭṭhānikaniddhāraṇena taṃtaṃpakaraṇaparicchinnadhammaggahaṇato padesavisayo eva, na anavasesadhammavisayoti. Suttāgatadhammānaṃ yāni padaṭṭhānāni, tesañca yānīti evaṃ kāraṇaparamparāniddhāraṇalakkhaṇo padaṭṭhānahāro, parikkhārahāro pana suttāgatadhammānaṃ taṃtaṃpaccayuppannānaṃ paṭihetupaccayatāvisesavibhāvanalakkhaṇoti satipi kāraṇavicāraṇabhāve ayaṃ padaṭṭhānahāraparikkhārahārānaṃ viseso.
四、所谓智慧的顺理审慎，即由听闻正法及善知识的依止等普通与非普通基础而得。此乃体现该法的相应出现。所谓“所有法”此处所指所有，是指所有言词的整体，非指绝对一切。一如初转法轮时言辞范围，第二转法轮时依词义自身结构，将其语法概念作更细断定，这是言辞范围而非无限含义。所说经藏中出现的所有言辞及其构成，连同因果延续明确界定。故此词典范畴的区别明确，也显示作为因果现象探讨的特别区别。
§5
5. Yathā ‘‘samānādhikaraṇasamānapade’’tiādīsu ekasaddassa attho samānasaddo, evaṃ ekarasaṭṭhena bhāvanā ‘‘ekuppādā’’tiādīsu (kathā. 473) viya ekalakkhaṇāti ettha ekasaddo samānatthoti āha ‘‘samānalakkhaṇā’’ti. Saṃvaṇṇanāvasenāti ettha kammatthe ana-saddo, saṃvaṇṇetabbatāvasenāti attho. Lakkhaṇāti upalakkhaṇā. ‘‘Nānattakāyanānattasaññino (dī. ni. 3.341, 357, 359; a. ni. 9.24), nānattasaññānaṃ amanasikārā’’tiādīsu sahacāritā daṭṭhabbā. Saññāsahagatā hi dhammā tattha saññāggahaṇena gahitā. ‘‘Dadaṃ mittāni ganthatī’’tiādīsu (saṃ. ni. 1.246; su. ni. 189) samānakiccatā. Piyavacanatthacariyā samānattatāpi hi tattha mittaganthanakiccena samānakiccā gayhanti saṅgahavatthubhāvato. ‘‘Phassapaccayā vedanā’’tiādīsu (ma. ni. 3.126; saṃ. ni. 2.1, 39; mahāva. 1; vibha. 225; udā. 1; netti. 24) samānahetutā. Yathā hi phasso vedanāya, evaṃ saññādīnampi sahajātādinā paccayo hoti evāti tepi samānahetutāya vuttā eva honti. Tathā hi vuttaṃ ‘‘tajjāmanoviññāṇadhātusamphassajā cetanā’’ti (dha. sa. 5), ‘‘phuṭṭho sañjānāti, phuṭṭho cetetī’’tiādi (saṃ. ni. 4.93). Evaṃ ‘‘taṇhāpaccayā upādāna’’nti (ma. ni. 3.126; saṃ. ni. 2.1, 39; mahāva. 1; vibha. 225; udā. 1; netti. 24) evamādipi udāharitabbaṃ. ‘‘Avijjāpaccayā saṅkhārā’’tiādīsu (ma. ni. 3.126; saṃ. ni. 2.1, 39; mahāva. 1; vibha. 225; udā. 1; netti. 24) samānaphalatā daṭṭhabbā. Yathā hi saṅkhārā avijjāya phalaṃ, evaṃ taṇhupādādīnampīti tepi tattha gahitāva honti. Tenāha ‘‘purimakammabhavasmiṃ moho avijjā āyūhanā saṅkhārā nikanti taṇhā upagamanaṃ upādāna’’nti. ‘‘Rūpaṃ assādeti abhinandati , taṃ ārabbha rāgo uppajjatī’’ti (paṭṭhā. 1.1.424) vutte taṃsampayuttā vedanādayo vuttā eva honti samānārammaṇabhāvato. Na hi tehi vinā tassa uppatti atthi. Evamādīhīti ettha ādisaddena atthappakaraṇaliṅgasaddantarasannidhānasāmatthiyādīnampi saṅgaho daṭṭhabbo. Atthādivasenapi hi sutte avuttānampi vuttānaṃ viya niddhāraṇaṃ sambhavatīti. Vuttappakārenāti ‘‘vadhakaṭṭhena ekalakkhaṇānī’’tiādinā pāḷiyaṃ, ‘‘sahacāritā’’tiādinā aṭṭhakathāyañca vuttena pakārena.
五、如“同处同位名词”等说，指一词同义词。以六十一类显明“一起产生”等，意为共同特征。称之“共同特征”，所述不同语词表达同义。所谓描写，指活动中不应使用异词，意指陈述的表达。所谓特征，是指表面特征。有“众多身心感知对象不同，众多感知不同而无专注”等论述，为此类程度的共存。由同类感觉感触所集，便产生共相。比方“诸根缘受”等，感受等为同缘，依之联觉。说“渴爱缘取”，“无明缘行”等，体现同类果报。正如“前世业凡尘中，痴如无明，行所生，渴爱和取”等。又云“色欲触引起贪欲起”，连带生起的受等也是共境。无这些感受就无其因。以上诸例以起首词汇引导及意义提示等并摄，展现其综合性质。虽在经中未说尽，但显然含其意义。谓之“各词含义之标记及间接引导”，由此集成的说法为本段。所谓“借助陈述工具”，例如巴利文“一词多义”、“共现”等说，这乃注疏中所述。
§6
6. ‘‘Phusanaṭṭhena phasso’’tiādinā niddhāretvā vacanaṃ nibbacanaṃ, taṃ pana padasseva, na vākyassāti āha ‘‘padanibbacana’’nti. Adhippāyanidānānipettha byañjanamukheneva niddhāretabbāni. Nibbacanapubbāparasandhīsu vattabbameva natthīti āha ‘‘visesato byañjanadvāreneva atthapariyesanā’’ti. Pavattinimittaṃ ajjhāsayādi.
第六，「以触者等词为依据」时，应将语词视为“止息之语”，但仅就词本身而言，而非将其视为句子，故称为“词止息”。此处要在宣说依止缘中以暗示法加以说明。不应于止息语与前后连接处中论述，应仅限于必须言及的界限而已。故云「尤以暗示之界限，方为义理表明」，此为进行之因缘，包括意根等。
§7
7.‘‘Padaṭṭhāne’’ti idaṃ sutte āgatadhammānaṃ kāraṇabhūtepi dhamme niddhāretvā sabhāgato, visabhāgato ca āvaṭṭanaṃ kātabbanti dassanatthaṃ vuttaṃ, na tantivasena. Tasmā padaṭṭhānaniddhāraṇāya vināpi āvaṭṭanaṃ yuttamevāti siddhaṃ hoti. Padassa vā saddapavattiṭṭhānaṃ padaṭṭhānaṃ padattho. Etasmiṃ pakkhe ‘‘ārambhatha nikkamathāti (saṃ. ni. 1.185; netti. 29; peṭako. 38; mi. pa. 5.1.4) vīriyassa padaṭṭhāna’’nti (netti. 29) ettha yvāyamārambhadhātuādiko attho vutto, taṃ vīriyasaddassa pavattiṭṭhānaṃ vīriyasaddābhidheyyo atthoti evamattho veditabbo. Sesesupi eseva nayo. Sesakaṃ nāmagahitato itaraṃ, taṃ pana tassa paṭipakkhabhūtaṃ vā siyā, aññaṃ vāti āha ‘‘visabhāgatāya aggahaṇena vā’’ti. Saṃvaṇṇanāya yojentoti yathāvuttavisabhāgadhammaniddhāraṇabhūtena atthakathanena pāḷiyaṃ yojento. Tenāha ‘‘desana’’nti. ‘‘Paṭipakkhe’’ti idaṃ nidassanamattaṃ daṭṭhabbaṃ sabhāgadhammavasenapi āvaṭṭanassa icchitattā.
第七，所谓「就词处」者，乃指经中前来之法因缘中的法，须分别左右环绕，示现整体与部分，此为显现之义，而非广泛意味。由此，即便无确切词处之规定，亦应有适当之分合，此理立得成立。所谓词者，亦即声音通行之基础。此方面注题云「由努力起始等，谓为努力词处」（见相应经文及注释），其中所指者，为精进语之通行基础，亦即精进之名称所指义，应如此认识。其他诸项亦同理。诸余名称之含义如有所异，或对立，皆有言明，称之为「借由部分不相应或否定的接合」。此乃结合异文之对说，以巴利文合用成解说。故释云「说法」一词，此仅为示例，亦当以整体法义之流转愿望观视之。
§8
8.Nāmavasenāti sādhāraṇanāmavasena. Pāḷiyaṃ pana ‘‘micchattaniyatānaṃ sattānaṃ, aniyatānañca sattānaṃ dassanapahātabbā kilesā sādhāraṇā’’tiāgatattā (netti. 34) ‘‘dassanapahātabbādināmavasenā’’ti vuttaṃ. Vatthuvasenāti sattasantānavasena. So hi dhammānaṃ pavattiṭṭhānatāya idha ‘‘vatthū’’ti adhippeto. Tenāha – ‘‘puthujjanassa, sotāpannassa ca kāmarāgabyāpādā sādhāraṇā’’tiādi (netti. 34). Vuttavipariyāyenāti nāmato, vatthuto ca āveṇikatāya. Taṃtaṃmaggaphalaṭṭhānañhi taṃtaṃmaggaphalaṭṭhatā, bhabbānaṃ bhabbatā, abhabbānaṃ abhabbatā asādhāraṇā.
第八，所谓「名称形式」，谓一般名称之用。巴利文云「应于误定律者及不定律者，示现应舍弃烦恼为普通者」，此为定文称。其次，「示现应舍弃等名称形式」亦云。如「所依」即指存在法之所依。盖此处「所依」谓法流转所在之处，则称为「境缘」。故云「凡夫及初果人之欲爱瞋恚为普通」等（见注释文献）。所谓文义倒置，即名称与所依存在之变易。各条之道果所在，谓其道果之所在，所成之所成，非所成者即非所成，相对而言非普通所言。
§9
9.‘‘Bhāvite’’ti idaṃ bhāvanākiriyāya upalakkhaṇaṃ, na ettha kālavacanicchāti āha ‘‘bhāvetabbeti attho’’ti. Bhāvanā cettha āsevanāti, kusalasaddopi anavajjaṭṭhoti veditabbo . Paṭipakkhatoti vipakkhato. Visadisūdāharaṇena byatirekato yathādhippetadhammappatiṭṭhānā hesā.
第九，所谓「修习者」，为修法行为的表示，并非时间之接续，故云「应修之义」。修习即作为施用，此为善名词且无缺失。所谓对立者，谓相反，对例如清净等，以明辨相异者。
§10
10.Padatthassāti padābhidheyyassa atthassa, sabhāvadhammassa vā.
第十，所谓「词义」者，指示语言所指对象之义，或自然法则中之法义。
§11
11.
Nikkhepo desanā. Pabhavo samudayo.
简要而言为教说之总结。生起即缘起之义也。
§12
12.‘‘Avuttānampi saṅgaho’’ti iminā avuttasamuccayattho ca-saddoti dasseti.
「未说的汇聚」者, 以此表明未说的聚合之义。
§13
13.‘‘Gāthāruḷhe’’ti iminā pāḷiāgatova pañho veditabbo, na itaroti dasseti. Tenāha ‘‘buddhādīhi byākate’’ti. Tassa atthassāti āraddhassa atthassa, tena ārambhasodhanassa visayamāha. Ettha ca atthadvāreneva padapucchāsodhanampi karīyatīti puna ‘‘tassa atthassā’’ti vuttaṃ. Atha vā vissajjitamhīti vissajjane. Vissajjanasodhanena hi pañhāsodhanaṃ. Pañheti pucchāyaṃ. Gāthāyanti upalakkhaṇaṃ, tena gāthāyaṃ, suttageyyādīsu cāti vuttaṃ hoti. Yamārabbhāti yaṃ sīlādimārabbha gāthādīsu desitaṃ, tasmiṃ ārambheti attho. Pucchitāti pucchākārinī, ‘‘kā ettha padasuddhi, kā pañhāsuddhi, kā ārambhasuddhī’’ti evaṃ pucchākārinī pucchaṃ katvā pavattitā suddhāsuddhaparikkhāti yojanā.
「登诗句」者, 以此表明应由巴利中所获得的问题, 非其他。故曰「如佛所说」者。其义在于解决因缘之义, 以此说明开端的清净。此处亦即通过义道路而进行词句询问的清净，因此再说「其义也」是有所表述的。或可理解为「被弃」的意思。因为通过弃置的清净得以询问问题。问题是在询问之中。诗句指的是特征，因此在诗中提到，包括经中等。
§14
14.Na vikappayitabbāti yathā loke ‘‘jāti sāmaññaṃ, bhedo sāmaññaṃ, sambandho sāmañña’’ntiādinā sāmaññaṃ jātiādiṃ, tabbidhurañca visesaṃ vikappenti parikappenti, evaṃ na vikappayitabbāti attho. Yadā yo kālaviseso ‘‘sve’’ti laddhavohāro, tadā so taṃdivasātikkame ‘‘ajjā’’ti, puna taṃdivasātikkame ‘‘hiyyo’’ti voharīyatīti anavaṭṭhitasabhāvā ete kālavisesā. Disāyapi ‘‘ekaṃ avadhiṃ apekkhitvā puratthimā disā, tato aññaṃ apekkhitvā pacchimā nāma hotī’’tiādinā anavaṭṭhitasabhāvatā veditabbā. Jātiādiapekkhāyāti jātiādidukkhavisesāpekkhāya. Saccāpekkhāyāti saccasāmaññāpekkhāya. ‘‘Taṇhā’’ti vuccamānaṃ kāmataṇhādiapekkhāya sāmaññampi samānaṃ saccāpekkhāya viseso hotīti evamādiṃ sandhāyāha ‘‘esa nayo samudayādīsupī’’ti.
「不可推测」者, 正如世俗中以「种类是共通的，分裂是共通的，关系是共通的」等说法，对于种类等共通的事物，且特定的差异以此加以推断，故称「不可推测」的意思。若是某种时间特征上称为「今天」的事物, 则在跨越此日时再称为「昨日」，此时此事特征即为不可穷尽的，这类的时间特征虽有定义但却是难以确界的。连同方位上亦可知，例如「以一个限度来说, 东方为一，剩下的就是西方」等，也同样是不可穷尽的。因而以种类等事物为依持的苦的特性，及真理相一致的特性，诸如「渴望」所言的情况并不相同也可知。
§16
16.Etthāti etasmiṃ buddhavacane. Tenāha ‘‘sikkhattayasaṅkhātassā’’tiādi. Yathārutaṃ yathākathitaṃ saddato adhigataṃ niddhāritaṃ, na atthappakaraṇaliṅgasaddantarasannidhānādippamāṇantarādhigataṃ . ‘‘Atthato dassitā’’ti idaṃ yasmiṃ sutte bhāvanāva kathitā, na pahānaṃ, taṃ sandhāya vuttaṃ.
「在这里」者，指的是此中佛说之法。故而说「教导三学者」等。如所听闻，如所言同样，确实了解并不否定法之原则即是所指。「已见」者，意在此处所言的修行，与舍弃无关，乃是指明之义。
Nayasaṅkhepavaṇṇanā《理摄要》解释
§17
17.Taṇhāvijjāhi karaṇabhūtāhi. Saṃkileso pakkho etassāti saṃkilesapakkho, saṃkilesapakkhiko suttattho, tassa nayanalakkhaṇoti yojanā. Vodānapakkhassa suttatthassāti sambandho. Vuṭṭhānagāminiyā, balavavipassanāya ca dukkhādīsu pariññeyyatādīni maggānuguṇo gahaṇākāro anugāhaṇanayo. Yadi evaṃ kathaṃ nayoti āha ‘‘tassa panā’’tiādi. Tattha ‘‘nayavohāro’’ti iminā nayādhiṭṭhānaṃ nayoti vuttanti dasseti.
「渴望与无明之作用」者, 三昧染污等也都是以其为根本的。故此，过于染污者即为某种性质。「如此开示」者，指明法理之义，若以归于道，依据已久的见解而追求意趣则可称为推导法理之旨。
§18
18.Bādhakādibhāvatoti bādhakapabhavasantiniyyānabhāvato. Aññathābhāvābhāvenāti abādhakaappabhavaasanti aniyyānabhāvābhāvena. Saccasabhāvattāti amusāsabhāvattā. Avisaṃvādanatoti ariyasabhāvādibhāvassa na visaṃvādanato ekantikattāti attho.
「阻碍等性质」者，因阻碍而使其不显露的性质。若非如是，则称为不阻碍之属性。故如所说，因真实的自性在此处。若无常性等，则意指不为外在干扰所述之义，称为坚固性。
§19
19.Saṃkiliṭṭhadhammāti saṃkilesasamannāgatā dhammā saddhammanayakovidāti saccapaṭiccasamuppādādidhammanayakusalā, ekattādinayakusalā vā.
19.「混杂法」者，是指具足杂染法的法，亦即正法以及通达法义的善法，或是禀受统一原则等的善法。
§20
20.Atthavissajjanesūti ‘‘ime dhammā kusalā’’tiādinā (dha. sa. 1) sutte katapañhavissajjanesu ceva aṭṭhakathāya kataatthasaṃvaṇṇanāsu ca. ‘‘Vodāniyā’’ti iminā anavajjadhammā idha kusalāti adhippetā, na sukhavipākāti dasseti. Tassa tassa atthanayassa yojanatthaṃ manasā volokayateti yojanā.
20.「断灭意」者，即是借由“这些法是善法”等说法，在经典中及注疏对不同断灭义的解释。如「无垢法」是指此处所说之无垢法为善法，而非指快乐果报。对于每一义理的结合作用，须在心意中细观以为对应。
§21
21. Yadi karaṇabhūtaṃ, kathaṃ tassa atthantarābhāvoti āha ‘‘yena hī’’tiādi. Disābhūtadhammānaṃ volokayanasamānayanabhāvato vohārabhūto, kammabhūto ca nayo, na nandiyāvaṭṭādayo viya atthabhūtoti ‘‘vohāranayo, kammanayo’’ti ca vuccati.
21.若说以行为为本，如何说其义理不间断，则云“因何而成”？因所缘及方向之性质，而遂成习用行为之法，是为行为所成，是以言之为“习用法及行为法”，并非如色彩等空无实义。
Dvādasapadavaṇṇanā十二词解释
§23
23.Apariyosite padeti uccāraṇavelāyaṃ pade asamatte, vippakateti attho. Pariyosite hi ‘‘pada’’ntve samaññā siyā, na ‘‘akkhara’’nti adhippāyo. Padassa vevacanatāya atthavasena pariyāyaṃ kharantaṃ sañcarantaṃ viya hoti, na evaṃ vaṇṇo avevacanattāti āha pariyāyavasena akkharaṇato’’ti. Na hi vaṇṇassa pariyāyo vijjatī’’ti idaṃ akārādivaṇṇavisesaṃ sandhāya vadati, na vaṇṇasāmaññaṃ. Tassa hi vaṇṇo akkharanti pariyāyo vutto evāti.
23.「不尽语」谓发音时于词末不流利，意谓不完整。完语者，词尾必须齐全，而非以“字”为决定。词之完整表达义理，如同全然流转无遗的运动，不是片面表达。言以「词义体例」为完整发音形式；非谓形音之完备。此义正言之：「色相等无完备者」是指形状性质，不是指字义完整。本句指示此理，不是指一般之色相体。词是音字也即词义表达体。
Akkharasaddassa atthaṃ vatvā tappasaṅgena vaṇṇasaddassapi vattuṃ ‘‘kenaṭṭhena vaṇṇo’’tiādimāha. Tattha nanu padena, vākyena vā attho saṃvaṇṇīyati, na akkharenāti codanaṃ manasi katvā āha ‘‘vaṇṇo eva hī’’tiādi. Padādibhāvenāti padavākyabhāvena. Yathāsambandhanti yathāsaṅketaṃ. Ayaṃ-saddo imassatthassa vācako, ayaṃ attho imassa saddassa vacanīyoti yathāgahitasaṅketānurūpaṃ saddatthānaṃ vācakavacanīyabhāvo. Atha vā yvāyaṃ saddatthānaṃ aññamaññaṃ avinābhāvo, so sambandho. Tadanurūpaṃ ekakkharaṃ nāmapadaṃ ‘‘mā evaṃ maññasī’’tiādīsu mā-kārādi. Kecīti abhayagirivāsino. Te hi abhidhammadesanaṃ ‘‘manasādesanā’’ti vadanti, yato rāhulācariyo ‘‘visuddhakaruṇānaṃ manasādesanā vācāya akkharaṇato akkharasaññitā’’ti āha.
言字声之意时，附加以词之相互关系而表达词义，不在字噪声。若以词或句为义表达依据，不是字声为义，意在提示「义体即是词语整体」。此语为词义与词声两者间的密切关系。若词义之间不和谐，即无关系。依此，各单字、名词等诸如「勿如此自意」等否定句，乃教诲示范。部分教团内人称言语即是『心意教诲』，如拉胡拉师以「纯净慈悲心念教诲俱以语音文字显现」而言。
Satvappadhānanti drabyappadhānaṃ. Nāmapade hi drabyamāvibhūtarūpaṃ, kiriyā anāvibhūtarūpā yathā ‘‘phasso’’ti (ma. ni. 3.126; saṃ. ni. 2.1, 39; mahāva. 1; vibha. 225; udā. 1; netti. 24). Ākhyātapade pana kiriyā āvibhūtarūpā, drabyamanāvibhūtarūpaṃ yathā ‘‘phusatī’’ti. Tena nesaṃ satvakiriyāppadhānatā vuttā. Kiriyāvisesaggahaṇanimittanti kiriyāvisesāvabodhahetu kiriyāvisesadīpanato, yathā ‘‘cirappavāsi’’nti (dha. pa. 219) ettha pa-saddo vasanakiriyāya viyogavisiṭṭhataṃ dīpeti. ‘‘Evaṃ manasi karotha, mā evaṃ manasākatthā’’tiādīsu kiriyāvisesassa jotako evaṃ-saddo. ‘‘Evaṃsīlā (dī. ni. 3.142) evaṃdhammā’’tiādīsu (dī. ni. 2.13; ma. ni. 3. 198; saṃ. ni. 5.378) satvavisesassa. Evaṃ sesanipātapadānampīti adhippāyo. Tenāha ‘‘kiriyāya…pe… nipātapada’’nti.
「有情用应」即有情的衍用义。名词为物体不兼行为，如「触」，（马尼提、梵萨尼、摩诃伽、毗婆舍等典中注引证）。动词则兼行为，如「触于」。由此叙说有情的行为与物质区分及其应有性。所谓影响附义缘，如行为辅助照明之义，在「长住」中显现；「如是于心作」等等语助，突出行为的特殊性。又「如是清净如是法」等句分别指出诸有情之意类。如此总谓成派名词者即叠词（合成词）者之命名，故云「以行为…叠词」。
Saṅkhepato vuttaṃ, kiṃ pana tanti āha ‘‘padābhihita’’nti. Atha vā saṅkhepato vuttaṃ, yo akkharehi saṅkāsitoti vuccati. Padābhihitaṃ padehi kathitaṃ, yo padehi pakāsitoti vuccati. Tadubhayaṃ, yadi padasamudāyo vākyaṃ, tassa ko paricchedo. Yāvatā adhippetatthapariyosānaṃ, tāvatā ekavākyantipi vadanti, bahūpettha pakāre vaṇṇenti. Kiṃ tehi, sākhyātaṃ sābyayaṃ sakārakaṃ savisesanaṃ ‘‘vākya’’nti daṭṭhabbaṃ. Nanu ca padenapi attho byañjīyatīti codanaṃ manasi katvā āha ‘‘padamattasavanepi hī’’tiādi. Ākāresu vākyavibhāgesu abhihitaṃ kathitaṃ nibbacanaṃ ākārābhihitaṃ nibbacanaṃ. ‘‘Abhihitanti ca pāḷiāgata’’nti vadanti.
大略说道什么呢？这里说“依足所指”。又说“大略而言，即以文字简说”为所谓。所谓依足所指者，是指用词句说出，即所谓以词句显示。此二者，若词语组合成句，则该句应有何边界？圣义既够周详完备，故称为一句，众多义理在此中呈现。以何为依证，是明显、确凿、具因缘、有区别的“句”。然而心中暗自发问：即便是词语，其意义岂不亦应被提现乎？于是说：“仅凭词义之声亦不足”。句子中各组成要素的名称为“〔abhihita〕”，语尾变化的名称为“〔nibbacana〕”。此二者皆称为“abhihita”，此乃巴利的本意。
‘‘Nibbānaṃ maggati, nibbānatthikehi vā maggīyati, kilese vā mārento gacchatīti maggo’’tiādinā (dha. sa. aṭṭha. 16) nibbacanānaṃ vitthāro. Taṃniddesakathanattā niddesoti imamatthamāha ‘‘nibbacanavitthāro niravasesadesanattā niddeso’’ti. Padehīti vākyāvayavabhūtehi, vākyato vibhajjamānehi vā ākhyātādipadehi. Tenāha ‘‘vākyassa vibhāgo’’ti, tathā cāha ‘‘apariyosite’’tiādi. Apare pana ‘‘pakatipaccayalopādesādivasena akkharavibhāgo ākāro, niruttinayena padavibhāgo nibbacanaṃ, vākyavibhāgo niddeso. Vaṇṇapadavākyāni hi avibhattāni, vibhattāni ca cha byañjanapadānī’’ti vadanti. Chaṭṭhaṃ vacananti chaṭṭhaṃ padaṃ. Kātabbanti ‘‘akkharaṃ padaṃ byañjanaṃ ākāro tatheva nirutti niddeso chaṭṭhavacana’’nti gāthāyaṃ evaṃ kattabbaṃ, saṃvaṇṇanāvasena vā ākārapadaṃ catutthaṃ kātabbanti attho. Sabbo saddavohāro vibhattehi, avibhattehi ca akkharapadavākyeheva, tadaññappakāro natthīti āha ‘‘yānimānī’’tiādi.
“涅槃是之所到达的境地，或是以涅槃为目的，亦或是破除烦恼者，皆谓之道”诸说，是对“nibbacana”一词的详述。此文所述之说明体称为“释义”，意即“释义即详澄义理，乃为释义”。所谓“词”，是由句子组成部分、句子被细分时的词语而成。故有“句之部分”为称，亦有“无法限定”之说。另说：“肯定的依因破除等，是以文字分解为结构，借用解释法则分词原则称为释义句。未分割的称为表述语。” 六谓曰：“句中分别称‘句子’，又称‘述词’。所谓‘六词’即六种称谓。依理应称‘文字、词、字母、形态’；依言义者，称‘释义、释意、词、句子、词分、释辞’。”言六即六词。主张“文字即词，字母即形态，亦如释义、释意、释辞属于六词之一”此义，借助诗句作出解释。语言中所有用词和句子皆可区分、复合、拆分，则依因所示并无矛盾，故言“如彼此说”
§24
24.Kāsanāsaddo kammatthoti dassetuṃ ‘‘kāsīyatī’’tiādi vuttaṃ. Padehi tāva atthassa saṅkāsanā, pakāsanā ca hotu, padāvadhikāpi saṃvaṇṇanā icchitāti akkharehi pana kathanti āha ‘‘akkharehi suyyamānehī’’tiādi. Padatthasampaṭipattīti padābhidheyyaatthāvabodho. ‘‘Akkharehi saṅkāsetī’’tiādinā akkharakaraṇaṃ saṅkāsanabhūtaṃ ugghaṭanakiriyaṃ vadantena yathāvutto attho sādhitoti dassetuṃ ‘‘tathā hī’’tiādi vuttaṃ.
第二十四条谓“Kāsanāsaddo”为行为意义，示为“kāsīyatī”等。唯词语虽极简略，却仍能概括其义，且言“更多附加说明了某个念头”，又说“以文字表达更圆满”。但以文字而论，即谓之“由字母作主以陈述深层义理”，由此示意文字运作符合逻辑定义，意在表明“确实如此”。
Vibhajanuttānīkammapaññattīti ekattaniddeso samāhāroti ayaṃ dvandasamāso. Ubhayenāti ‘‘vivaraṇā, vibhajanā’’ti iminā dvayena. Etehīti ettha eva-kāro luttaniddiṭṭhoti āha ‘‘etehi evā’’ti. ‘‘Saṅkāsanā…pe… abhāvato’’ti iminā yathādhippetaanūnāvadhāraṇaphalaṃ dasseti. Ugghaṭanādīti ādisaddena vipañcananayāni saṅgaṇhāti.
谓“分割与破碎之法，即为定义和说明之合集”，此为复合双词。所谓“ubhayena”即“说明与分割”，取此二义。谓“以此（二者）为依，就有一因断可证”。又说“（借此显示）因缺失而产生之复数限制，及因揭示的功用”。破碎二字，仰赖叙述分解的说法法，意指拆解、求证的过程。
§25
25.Sammāyuttoti sammā aviparītaṃ, anavasesato ca yutto sahito. Tathā hi vuttaṃ ‘‘anūnā’’ti. Sabbo hi pāḷiattho atthapadaatthanayehi anavasesato saṅgahito. Tenāha ‘‘sabbassa hī’’tiādi.
第二十五条谓“正结合”即正当、正确、不偏颇且完全连结，亦为配合共存。正如经中言“anūnā”，所有巴利词语的词义就是针对所谓词义成分完整连结。故说“这全都如此”。
§26
26. Kasmā panettha mūlapadapadaṭṭhānāni asaṅgahitānīti? Padatthantarābhāvato. Mūlapadāni hi nayānaṃ samuṭṭhānamattattā padaṭṭhānānīti dassitoyaṃ nayo. Tena vuttaṃ ‘‘ito vinimutto koci nettipadattho natthī’’ti.
第二十六条何以此处根词位置不聚集一处？乃因意涵不同所致。所谓根本词是指道路的起点本质，即根基所在。故曰“此处无易于引导之词”，即因结构、意义分散，不能单独作为总纲。
Nettiyā kāraṇabhūtāya. Hārā saṃvaṇṇetabbāti suttassa atthasaṃvaṇṇanāvasena hārā vitthāretabbā. Svāyanti so ayaṃ saṃvaṇṇanākkamo. Yena anukkamena nettiyaṃ desitā, teneva sutte atthasaṃvaṇṇanāvasena yojetabbāti. Evaṃ siddheti desanākkameneva siddhe. Ayaṃ ārambhoti ‘‘soḷasa hārā paṭhama’’nti evaṃ pavatto ārambho. Imamatthanti imaṃ vuccamānaniyamasaṅkhātaṃ atthaṃ.
按教义的因缘性质。教法内容须明确说明故，教法的条目必须详细区分。此处分述即为此种说明功能。若以此种说明法，诸条目由此法所宣说，恰当配置于经文内内容的说明用，斯则成就。此理由宣说方式得成，法义遂成。如是，依教法宣说之途径而得成。此为开端，谓‘十六条目首条’者，是故开端作是宣说。所谓本义，即此即名，表示固定未变的含义。
Yadi desitakkameneva hāranayā sutte yojetabbā siyuṃ, kiṃ so kamo kāraṇanirapekkho, udāhu kāraṇasāpekkhoti? Kiñcettha – yadi tāva kāraṇanirapekkho hāranayānaṃ anukkamo, aneke atthā vuccamānā avassaṃ ekena kamena vuccantīti. Evaṃ sante yena kenaci kamena sutte yojetabbā siyuṃ, tathā sati niyamo niratthako siyā. Atha kāraṇasāpekkho, kiṃ taṃ kāraṇanti? Itaro kāraṇagavesanaṃ akatvā attho evettha gavesitabboti adhippāyena ‘‘nāyamanuyogo na katthaci anukkame nivisatī’’ti vatvā ‘‘na pana mayaṃ devānaṃpiyassa manorathavighātāya cetemā’’ti kamakāraṇaṃ vicārento ‘‘apicā’’tiādinā desanāhārassa tāva ādito desanāya kāraṇaṃ patiṭṭhapeti. Tattha dhammadesanāya nissayo assādādīnavanissaraṇāni, sarīraṃ āṇatti. Pakatiyā sabhāvena. Niddhāraṇena vināpi patiṭṭhābhāvato nissayabhāvato.
若依宣说的方式配合条目于经文，尚可行，则为何称其为无因相干者？曰因缘相关者为何？此意在指出——若实如是，若条目无因缘相关之秩序可循，则许多义理将凭一因缘而叙述，此非妥也。既然有因缘相关，当依某种因缘配合于经文，方显合理。若无因缘相关，则所谓配合之法无用。然若谈因缘相干，此因缘为何？此即他种因缘探究未成，故本义仅当探求。即不作断章取义，各自独立，而在于因缘关系中阐明。推敲法具：“无断无续，不拒不离”，正考察因缘关系。且谓：“非为破坏诸天所爱之愿”，乃因缘成立故，说明条目相承的因缘理。此种宣说之因缘乃以法理、体性、庄严、调护为所依赖也。因缘连属、会议、规定，非仅凭假设而成立。
‘‘Tathā hi vakkhatī’’tiādinā yathāvuttaṃ atthaṃ pākaṭataraṃ karoti. Esa nayo itaresupi.
以『诚如所说』等语，显明所说义理，令义理更加彰显。此方法亦常被用于他处。
Vicayānantaranti vicayahārānantaraṃ. Sesesupi eseva nayo. Tathā hīti lakkhaṇahāravibhaṅge yuttāyuttānaṃ kāraṇaparamparāya pariggahitasabhāvānaṃ avuttānampi ekalakkhaṇatāya gahaṇaṃ vuttaṃ.
条目相续互为前后，篇幅之间，亦适用此理。犹如标识相续系列条目的分类解析，众多条目按照因缘先后顺序加以聚合而成整体之理。
Atthato niddhāritānanti atthuddhārapubbāparānusandhiādiatthato suttantarato uddhaṭānaṃ saṃvaṇṇiyamānasutte ānītānaṃ pāḷidhammānaṃ. Saddato, pamāṇantarato ca laddhānaṃ idha vicāretabbattā āha ‘‘niravasesato’’ti. Atthassāti abhidheyyatthassa. Dhammassāti sabhāvadhammassa. Tattha tattha taṃ abhiniropetīti tasmiṃ tasmiṃ atthe, dhamme ca taṃ nāmaṃ abhiniropeti, ‘‘ayamevaṃnāmo’’ti voharati. ‘‘Atthassa, dhammassā’’ti padadvayena sāmaññato attho, dhammo ca anavasesetvā gahitoti āha ‘‘anavasesapariyādāna’’nti, yato vuttaṃ ‘‘tattha tatthā’’ti. Tathāti yathā anavasesatthāvabodhadīpakaṃ anavasesapariyādānaṃ kataṃ catubyūhapāḷiyaṃ, evaṃ punappunaṃ gabbhamupetīti ettha asaddavatī atthā pavattivasena labbhamānā sammāpaṭipatti uddhaṭāti upasaṃhārattho tathā-saddo.
所谓有所归着，谓依其义理之先后承续等，及教文之翔实调治，汇集于经文之间。经文中的词语及度量取法，应从此处考虑。是故，谓之‘无遗漏’，语义及教义均兼顾。此乃表示各处所匠心安置用词之原则，“在此处加注此义”、“以此名指定”等，皆在言明名称与义理之对应。以“有所名有所义”之语表明，亦即产生名称所符对应之义理。借“无遗漏的涵盖”，指该原则涵摄无缺。此理依正统的曰法四卷，反复反映及象征孕育，影响意遂渐成完整可受。语句顺畅，具备完备体例，故而称为总结。
Tenevāti suttantarasaṃsandanassa sabhāgavisabhāgadhammantarāvaṭṭanūpāyabhāvato eva. Yatoti sabhāgavisabhāgadhammāvaṭṭanassa sādhāraṇādidhammavibhajanūpāyattā. Paṭivibhattasabhāveti paṭibhāgabhāvena vibhattasabhāve.
“由此”等的说法，表明经文内部的内容，彼此相互关联与区别，环环相扣。所谓组合与分离的现象，乃是进行整体与部分的区分分类方法。所谓“分支集合”，即以组成部分的方式视之。
Te dhammāti paṭipakkhato parivattitadhammā. Na pariyāyavibhāvanā paññattivibhāgapariggāhikāti āha ‘‘pariyā…pe… subodhanañcā’’ti.
「dhammā」者，谓互为对立变转之法。非为周旋分辨及分类收摄之义，故云『周旋……清净者也』。
Pucchāvisodhanaṃ vissajjanaṃ. Ārambhavisodhanaṃ desanāya atthakathanaṃ. Tadubhayavicāro dhātādīsu asammuyhantasseva sambhavatīti āha ‘‘dhātāyatanā…pe… sampādetu’’nti. Suddho ārambhotiādipāḷinidassanenapi ayamevattho udāhaṭoti veditabbaṃ.
「询问之清净」乃舍弃；「起始之清净」为说法与注释。此两者之分别，如以诸界等未合之法相资助，故云『愿成诸界之清净』。清净始也，依最初说明，亦当知此义。
‘‘Kāraṇākāro’’ti padaṭṭhānaṃ sandhāya vadati. Pabhedato desanākāroti vevacanaṃ. Niddhāretvā vuccamānānīti uddharitvā samāropiyamānānīti adhippāyo. Suttassa atthaṃ tathattāvabodhāyāti suttassa padatthāvagamamukhena catusaccābhisamayāya.
「原因形态」言词设立所依。其别为说法形态，此为分别。谓立定并推举。此旨为依教义确实解说经文之内容，以成四谛实证。
Veneyyattayayutto atthanayattayūpadeso ‘‘veneyyattayappayojito’’ti vutto. Veneyyattayañhi paccayasamavāye tadupadesaphalaṃ adhigacchantaṃ atthaṃ payojeti nāmāti. Tadanukkamenevāti tesaṃ ugghaṭitaññuādīnaṃ desanānukkameneva. Teti tayo atthanayā. Tesanti ugghaṭitaññuādīnaṃ. Yathā uddesādīnaṃ saṅkhepamajjhimavitthāravuttiyā tiṇṇaṃ puggalānaṃ upakāratā, evaṃ tesaṃ atthanayānaṃ. Tassāti atthanayatthassa. Tatthāti tassaṃ tassaṃ bhūmiyaṃ.
「随顺而依」为义理。而「随顺而为用」依缘合成立理果。所谓「引导随顺用」者。比此类似者，开示通达之说法行，三义也。于目的等经文中，以浓缩及展开阐释，为三人之便利，谓义理；三义者，开示等诸起始作用之说也。
Samuṭṭhānaṃ nidānaṃ. Anekadhā saddanayato, niruttinayato cāti anekappakāraṃ. Padattho saddattho. Vidhi anuvādoti idamettha vidhivacanaṃ, ayamanuvādoti ayaṃ vibhāgo veditabbo. Samādhātabboti pariharitabbo. Anusandhīyā anurūpaṃ nigametabbanti yāya anusandhiyā sutte upari desanā pavattā, tadanurūpaṃ saṃvaṇṇanā nigametabbā. Payojananti phalaṃ. Piṇḍatthoti saṅkhepattho. Anusandhīti pucchānusandhiādianusandhi. Upogghāṭoti nidassanaṃ. Cālanāti codanā. Paccupaṭṭhānaṃ parihāro.
「起始」即因缘。「多种语词之取法、语义」即多样用法。词为语词，义为语义。律与译此处谓规章言词，译此处为部分，应当知之。「选择」即应采纳之义。须顺缘而取，意即听闻经中说法，须采相应诠释述说。而目的为成果。略义谓缩略义旨。顺缘谓如询问继起及附属。揭示谓显明。唤起谓激励。关注谓维持。
Pakatiādipadāvayavaṃ bhinditvā kathanaṃ bhedakathā yathā ‘‘dibbantīti devā’’ti (ma. ni. aṭṭha. 1.153). Padassa atthakathanaṃ tatvakathā yathā ‘‘buddhoti yo so bhagavā sayambhū anācariyako’’ti (mahāni. 192; cūḷani. pārāyanatthutigāthāniddesa 97; paṭi. ma. 1.161). Pariyāyavacanaṃ vevacanaggahaṇaṃ yathā ‘‘paññā pajānanā’’ti (dha. sa. 16). Vicayayutticatubyūhaparivattanahārekadesasaṅgahitā, vevacanahārasaṅgahitā cāti āha ‘‘te idha katipayahārasaṅgahitā’’ti.
释部品类主部，切析成语，分别讨论，如『天者名为天』（中部尼柯耶训释一五三）。词义注释本质说，如『佛者为世尊，自觉清净无师也』（大部尼柯耶一九二；小部涅槃经义序九七；郑重义略一六一）。周旋词责词义采集，如『智慧觉知』（法句经注十六）。配合分类四重结构间转统一有序，说明『此处某些词义采集』。
Attano phalaṃ dhāretīti dhammoti hetuno dhammabhāvo veditabbo. Ñāpakahetūpi ñāṇakaraṇaṭṭhena kārake pakkhipitvā āha ‘‘kārako sampāpakoti duvidho’’ti. Puna cakkhubījādinibbattakameva kāraṇaṃ katvā dassento ‘‘puna…pe… tividho’’tiādimāha. ‘‘Tayo kusalahetū’’tiādinā (dha. sa. 1059-1060) āgatā alobhādayo, lobhādayo ca hetuhetu nāma. ‘‘Cattāro kho, bhikkhave, mahābhūtā hetu, cattāro mahābhūtā paccayo rūpakkhandhassa paññāpanāyā’’tiādinā (ma. ni. 3.86) āgato paccayahetu nāma. Kusalākusalaṃ kammaṃ attano vipākaṃ pati uttamahetu nāma. Cakkhādibījādi cakkhuviññāṇaaṅkurādīnaṃ asādhāraṇahetu nāma. Kusalākusalānaṃ satipi paccayadhammabhāve iṭṭhāniṭṭhaphalavisesahetubhāvadassanatthaṃ visuṃ gahaṇaṃ, saddamaggānaṃ pana ñāpakasampāpakahetubhāvadassanatthanti daṭṭhabbaṃ. Aṅkurādikassa asādhāraṇahetu bījādisamānajātiyahetutāya sabhāgahetu. Sādhāraṇahetu bhusasalilādiasamānajātiyatāya asabhāgahetu. Indriyabaddhasantāniko ajjhattikahetu, itaro bāhirahetu. Keci pana ‘‘sasantāniko ajjhattikahetu, itaro bāhirahetū’’ti vadanti. Pariggāhako upatthambhako. Paramparahetu upanissayapaccayo.
应当认识“保有自己果报”的“法”作为缘起的本质。造作聪慧缘由者以觉知为由因，宣称造作者具有双重性质。复因眼根等诸因缘起而示现，曰“再三……三重”之类说。所谓“三善缘由”等（大律仪1059-1060）包括无贪等善因与贪等恶因，皆属于因缘。又有“四大为缘，四大为形蕴显现的缘因”（中部经典3.86），是因缘的定义。善恶业之果报相应自身，谓之最上因。眼根等种子轮作眷属，则为特殊因。善恶三种因缘共存（果报因缘特异性），是为了显现因缘法则的整体含义，而说法轨则中则着重示现造作促使与植种毗邻的因果关系。种子等特殊因即为部分因，普通因如土地水等因属不同层次的不共因。由根所系的世代为内因，他则是外缘。有说“世代为内因，他为外因”。所依托的为支承，继因为次第的因缘。
Nibbānassa anibbattaniyepi samudayappahānasamudayanirodhānaṃ adhigamādhigantabbabhāvato nibbānaṃ pati maggassa hetubhāvo viya maggaṃ pati nibbānassa phalabhāvo upacārasiddhoti āha ‘‘phalapariyāyo labbhatī’’ti.
涅槃虽难以生起，却因缘起灭除而得成就，与道理的缘起相比，涅槃犹如道的因缘，法的果报，因而得说法谓“取得完全结果”。
Paṭipajjamānabhūmi maggadhammā. Paṭipannabhūmi phaladhammā.
修行中的阶段是道理法，已达成就阶段是果报法。
Kiccatoti sarasato. Lakkhaṇatoti upalakkhaṇato. Sāmaññatoti samānabhāvato. Tena samānahetutā, samānaphalatā, samānārammaṇatā ca gahitā hotīti. Tattha yaṃ vattabbaṃ, taṃ heṭṭhā lakkhaṇahāraniddesavaṇṇanāyaṃ vuttameva.
“作业”谓清楚；“特征”谓明识；“共相”谓同理性。故取其共同因果性，共同果报性，共同所缘性作为整体特征。这里说的旨意，正是为指示从下而上的特征消失情况。
Apicettha sampayogavippayogavirodhapakaraṇaliṅgasaddantarasannidhānasāmatthiyādīnampi vasena nayavibhāgo veditabbo. Tattha sampayogato tāvanayavibhāgo – ‘‘nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ lahuparivattaṃ, yathayidaṃ citta’’nti (a. ni. 1.48) cittassa lahuparivattitā gahitā, taṃsampayogato cetasikānampi gahitāva hoti aññattha nesaṃ cittena sampayogadīpanato. Atha vā ‘‘saññino’’ti. Saññāsahitatāvacanena hi nesaṃ vedanācetanādivantatāpi sampayogato dīpitā hoti.
此外还应分别理解结合（缘合）、断离（缘离）及相反现象、词义差别、语境结合等因素。缘合谓“我不以其他一法观察如是轻微变动”“此意即心轻微转动”，又缘合诸心法，非他心缘合之意。又谓“识”，以识涵盖包括受想行于内诸法结合之义。
Vippayogato – ‘‘ahetukā’’ti. Hetusampayuttā hi dhammā ‘‘sahetukā’’ti vuttāti tabbidhurā dhammā vippayogato ‘‘ahetukā’’ti vuttāti viññāyati. Atha vā ‘‘asaññino’’ti. Saññāvippayuttā hi dhammapavatti idhādhippetā, na saññāya abhāvamattanti viññāyati.
断离谓“无因缘”。因缘结合的法称“有因缘”，因无因缘，故断离谓“无因缘”。又谓“无识”，指识断离诸法运动，而非识的消失状态。
Virodhato – ‘‘aṭṭhamako (yama. 3.indriyayamakapāḷi.439), saddhānusārī’’ti (pu. pa. mātikā 7.36) ca vutte taṃ santatiyaṃ saṃyojanattayappahānaṃ viññāyati, tathā ‘‘sati vā upādisese anāgāmitā’’ti (dī. ni. 2.404; ma. ni. 1.137) vutte pañcorambhāgiyasaṃyojanappahānaṃ , ‘‘diṭṭheva dhamme aññā’’ti (dī. ni. 2.404; ma. ni. 1.137) vutte anavasesasaṃyojanappahānaṃ viññāyati.
从反对缘起的角度来看，关于“第八重（感官及意根）障碍”（选自《护戒论》第三卷感官障碍章节第439条）及“随顺信解”（参照巴利注释书辅料卷第七第36行）的说法，明示这是断除烦恼诸缚的连续过程。又如“若存在正念，则诸烦恼余秽不可再生”（见《长部》《尼》卷二第404行；《中部》《尼》卷一第137行）的话语，说明断除称为五阴原始缚之障碍。再如“于所见法中，别具他慧”（见同上），论及斩断无余缚的事实。
Pakaraṇato – ‘‘abyākatā dhammā’’ti (dha. sa. mātikā). Adhikārato hi kusalākusalabhāvena na kathitāti ñāyati. ‘‘Upadhī hi narassa socanā’’ti (saṃ. ni. 1.12, 144) ca. Bāhirā hi dhammā idha ‘‘upadhī’’ti adhippetāti viññāyati.
从章节分类的角度，称“不可说法”为该分类（见《法集论》辅料）。理由在于，由于其善恶性不明，无法作说明。又有言，“烦恼实为人之根本忧愁”（见《集论》《尼》卷一第12、144行），由此认知“烦恼”为“根本原因”之教义。故外在现象被归于“烦恼”的统属范畴。
Liṅgato – ‘‘sītenapi ruppati, uṇhenapi ruppatī’’tiādi (saṃ. ni. 3.79). Sītādiggahaṇena hi liṅgena bhūtupādāyappakārasseva dhammassa rūpabhāvo, na itarassa.
从标志（迹象）角度，“即使寒凉亦感受恶寒，炎热亦感受灼热”等语（见《集论》《尼》第三卷第79行）说明，诸法色身乃以温凉等感受作为其根本标志，体现诸法具色之本质，非他法具有此特征。
Saddantarasannidhānato – ‘‘kāyapassaddhi, kāyāyatana’’nti. ‘‘Yā vedanākkhandhassā’’tiādivacanato hi purimo kāyasaddo samūhavācī, itaro āyatanasaddasannidhānato pasādavācī.
从语境相近角度，诸如“身心安静”“身处境界”等说法，“愿受苦阴之受”等语句构成前者“身体”之整体称呼，而后者则为其所在“处境”之专有称谓，二者紧密相连，互为表里。
Sāmatthiyato – ‘‘sabbaṃ, bhikkhave, ādittaṃ (saṃ. ni. 4.28; mahāva. 54), sabbe tasanti daṇḍassā’’ti (dha. pa. 129) ca, tathā ‘‘sabbāvantaṃ lokaṃ mettāsahagatena cetasā…pe… pharitvā viharatī’’tiādi (dī. ni. 1.556; 3.308; ma. ni. 1.77, 232, 459, 509; 2.309; 3.230; vibha. 642). Ettha hi satipi sabbasaddassa anavasesasattavācakatte ādittatā sāpekkhasseva atthassa vācakattā padesavācī sabbasaddo, lokasaddopi sattavācī. Sattārammaṇā hi appamaññāti. Tathā ‘‘mātaraṃ pitaraṃ hantvā’’ti (dha. pa. 294-295) sabbena sabbaṃ hi sapaṭikkhepato, mātupitughātakammassa ca mahāsāvajjatāpavedanato, idha ca tadanuññāya katāya mātupituṭṭhāniyā tādisā keci pāpadhammā veneyyavasena gahitā viññāyati. Ke pana teti? Taṇhāmānā. Taṇhā hi jananī sattānaṃ. ‘‘Taṇhā janeti purisa’’nti (saṃ. ni. 1.55-57) hi vuttaṃ. Pituṭṭhāniyo māno taṃ nissāya attasampaggaṇhato ‘‘ahaṃ asukassa ruñño, rājamahāmattassa vā putto’’ti yathā. Sāmatthiyādīnanti ādisaddena desapakatiādayo saṅgayhanti.
从方便易行角度，诸如“诸恶，尊者，均由烦恼点燃”、“众生因受鞭笞而恐惧”等语（见《集论》《尼》第四卷第28行；《大藏论》卷54；《法句经》129等），以及“以慈心遍满大众”的段落（见《长部》《尼》卷一第556行；《中部》《尼》卷三第308行等）中，正念在无余语中起决定作用，故繁复用词显现其便利效果。众生因恶缘而不敬父母，行惡杀亲之大罪，示恶行之果报。其根本即是“渴爱”。有言“渴爱生男人”（见《集论》《尼》卷一第55-57行），以父母之爱的执着作例，人的自我认同由此依附烦恼。故方便法语符号即方便智慧等相应便利工具。
Labbhamānapadatthaniddhāraṇamukhenāti tasmiṃ tasmiṃ sutte labbhamānaassādādihārapadatthaniddhāraṇadvārena. Yathālakkhaṇanti yaṃ yaṃ lakkhaṇaṃ, lakkhaṇānurūpaṃ vā yathālakkhaṇaṃ. Hetuphalādīni upadhāretvā yojetabbāni tesaṃ vasenāti adhippāyo. Idāni hetuphalādayo ye yasmiṃ hāre savisesaṃ icchitabbā, te dassetuṃ ‘‘visesato panā’’tiādimāha. Taṃ suviññeyyameva.
所谓依据词语现量分析，是指对于各经典中出现的词汇，通过仔细观察其应有义项而加以确定（例如依据标志、性质等特征），并依照之进行定义与解释。此过程称为“归纳理由及果效等重要因素”，即推导要义的统摄原则。现今诸因果关系等应当根据现行经典，细致辨析欲表之特殊意涵，以便明了难解义理。此法理为深善明法，务必悉知。
Niddesavāravaṇṇanā niṭṭhitā. · 指示词解释已毕。