1. 具变化动词分别
1一、带变形词缀的动词分类
1. Savikaraṇākhyātavibhāga
1其中，“界”是以何义而称为界？能持自义，故为界；因有殊胜义，亦能兼持他义，故为界；与二十个前缀中的任一前缀结合，由此生起别义而能持别义，故为界；如“此是此义，此是此后缀”等，以种种方式为智者所持，故亦为界；如同铁等金属制成种种铁器等物，智者依此安立词语之成就，故亦为界。如是，当知“界”词之义。
Tattha dhātūti kenaṭṭhena dhātu? Sakatthampi dhāretīti dhātu, atthātisayayogato paratthampi dhāretīti dhātu, vīsatiyā upasaggesu yena kenaci upasaggena atthavisesakāraṇena paṭibaddhā atthavisesampi dhāretīti dhātu, ‘‘ayaṃ imissā attho, ayamito paccayo paro’’tiādinā anekappakārena paṇḍitehi dhāriyati esātipi dhātu, vidahanti viduno etāya saddanipphattiṃ ayalohādimayaṃ ayalohādidhātūhi viyātipi dhātu. Evaṃ tāva dhātusaddassattho veditabbo.
2在胜者派中，“界”一词被视为阴性。
Dhātusaddo jinamate, itthiliṅgattane mato;
3在语法派中，作“金属”义时为阳性；在迦旃延那派中，则通二性。
Satthe pulliṅgabhāvasmiṃ, kaccāyanamate dvisu.
4又依胜者教，‘tato gotamidhātūnī’中的‘界’字，与‘pabbatāni vanāni ca’中的‘山’字一样，出现了性之变例。然而，不应说‘因其意指骨故，用中性表述’，因为即便是指骨时，亦可见‘dhātuyo’这样的阴性形式。bhū、i、ku、ke、takka、taka、taki、suka等诸音皆是界。从类别上说，它们有八种：bhū类、rudh类、div类、sv类、kiy类、gah类、tan类、cur类。今更说他们名为vikaraṇa的语尾。语尾有众多类，因其于名、数、复合、派生、动词等种种形式中皆现。略而言之，则唯二种：名词语尾与动词语尾。其中，动词语尾又分二种：变化语尾与非变化语尾。变化语尾以a为首，有十七种（或依未摄之说，为十五种）。非变化语尾则是一类，如kha、cha、sā等。凡那些诸音，有助令词始成，或显殊别义，或无所显示，或可删除，或不可删除者，即是语尾。
Atha vā jinamate ‘‘tato gotamidhātūnī’’ti ettha dhātusaddo liṅgavipallāse vattati ‘‘pabbatāni vanāni cā’’ti ettha pabbatasaddo viya, na panettha vattabbaṃ ‘‘aṭṭhivācakattā napuṃsakaniddeso’’ti aṭṭhivācakattepi ‘‘dhātuyo’’ti itthiliṅgadassanato. Bhūvādayo saddā dhātavo. Seyyathidaṃ? Bhū i ku ke takka taka taki sukaiccādayo. Gaṇato te aṭṭhavidhā bhūvādigaṇo rudhādigaṇo divādigaṇo svādigaṇo kiyādigaṇo gahādigaṇo tanādigaṇo curādigaṇo cāti. Idāni tesaṃ vikaraṇasaññite paccaye dassessāma. Anekavidhā hi paccayā nānappakāresu nāmanāma kitanāma samāsanāma taddhitanāmākhyātesu pavattanato. Saṅkhepato pana duvidhāva nāmapaccayo ākhyātapaccayo cāti. Tatrāpi ākhyātapaccayā duvidhā vikaraṇapaccayanovikaraṇapaccayavasena. Tattha vikaraṇapaccayo akārādisattarasavidho aggahitaggahaṇena pannarasavidho ca. Novikaraṇapaccayo pana kha cha sādinekavidho. Ye rūpanipphattiyā upakārakā atthavisesassa jotakā vā ajotakā vā lopanīyā vā alopanīyā vā, te saddā paccayā.
5缘彼彼之因，而来者，故为缘；或，
Paṭicca kāraṇaṃ taṃ taṃ, entīti paccayātha vā;
6缘此，词语之成就从此而来，故亦名缘。
Paṭicca saddanipphatti, ito etīti paccayā.
7名词后缀的分类，将会显明。
Nāmikappaccayānaṃ yo, vibhāgo āvi hessati;
8因在名词章中已述，此处不再详述。
Nāmakappe yato tasmā, na taṃ vitthārayāmase.
9然而，非变形后缀的分类，
Yo novikaraṇānaṃ tu, paccayānaṃ vibhāgato;
10关于它的详细内容，将在动词章中展开。
So panākhyātakappamhi, vitthārenā’gamissatīti.
11如是，于种种后缀中，应知“这些即是变形后缀”。如何知？bhū类后缀为a，表主动；rudh类后缀为a、i、ī、e、o等，表主动，且于词首或中间带有随韵插入；div类后缀为ya，表主动；sv类后缀为ṇu、ṇā、uṇā，表主动；kiy类后缀为nā，表主动；gah类后缀为ppa、ṇhā，表主动；tan类后缀为o、yira，表主动；cur类后缀为ṇe、ṇaya，表主动。
Iccānekavidhesu paccayesu ‘‘vikaraṇapaccayā nāma ime’’ti sallakkhetabbā. Kathaṃ? Bhūvādigaṇato apaccayo hoti kattari, rudhādigaṇato akārivaṇṇekārokārapaccayā honti kattari, pubbamajjhaṭṭhāne niggahītāgamo ca, divādigaṇato yapaccayo hoti kattari, svādigaṇato ṇu ṇā uṇāpaccayā honti kattari, kiyādigaṇato nāpaccayo hoti kattari, gahādigaṇato ppa ṇhāpaccayā honti kattari, tanādigaṇato o yirapaccayā honti kattari, curādigaṇato ṇe ṇayapaccayā honti kattari.
12a音与i音，以及e音与o音，亦是如此。
Akāro ca ivaṇṇo ca, e okārā ca yo tathā;
13ṇu、ṇā、uṇā、nā、ppa、ṇhā、yirā、ṇe、ṇaya 这些是缘。
Ṇu ṇā uṇā ca nā ppa ṇhā-yirā ṇe ṇayapaccayā.
14以“未取之取”的说法，它们便如此被纳入十五缘之中；
Aggahitaggahaṇena, evaṃ pannarase’ritā;
15应了知这些乃是名为“vikaraṇa（无作用）”的缘。
Vikaraṇavhayā ete, paccayāti vibhāvaye.
16依此处所示的无作用缘及其他缘，有八种带缘的词根群在诸经中多有大用，其中即此 bhū（存在）等词根群。bhū 之义为‘有’，bhū 词根成立于‘存在’之义。于及物词根与不及物词根之中，此为不及物词根；然不同于‘法成’等词中另一表‘证得’义的 bhū 词根，彼为及物词根。因为另一 bhū 词根唯与 pari 等前缀结合时才成为及物词根，而此 bhū 词根即使与 pari 等前缀结合，也不成为及物词根。因此，依此词根所成之词，应知有二种：不及物词与及物词。
Ye evaṃ niddiṭṭhehi vikaraṇapaccayehi tadaññehi ca sappaccayā aṭṭhavidhā dhātugaṇā suttantesu bahūpakārā, tesvāyaṃ bhūvādigaṇo. Bhū sattāyaṃ, bhūdhātu vijjamānatāyaṃ vattati. Sakammikākammikāsu dhātūsu ayaṃ akammikā dhātu, na pana ‘‘dhammabhūto’’tiādīsu pattiatthavācikā aparā bhūdhātu viya sakammikā. Esā hi pariabhiādīhi upasaggehi yuttāyeva sakammikā bhavati, na upa parā pātuādīhi upasagganipātehi yuttāpi. Ato imissā siddhāni rūpāni dvidhā ñeyyāni akammakapadāni sakammakapadāni cāti.
18纯有主动词释义
Suddhakattukriyāpadaniddesa
17其中有 bhavati, ubbhavati, samubbhavati, pabhavati, parābhavati, sambhavati, vibhavati; bhoti, sambhoti, vibhoti, pātubhavati, pātubbhavati, pātubhoti，这些是不及物词。其中，pātu 是不变词，正如‘显现’、‘隐没’等中的 āvi、tiro 不变词一样，对由 bhū 词根所成的动词，既不转变其义，也不使之成为及物词。而 ud 等前缀，虽转变其义，却不使之成为及物词。凡其义不与业（宾语）相连者，这些词即是不及物词。不及物词之义，应随宜依及物与不及物的道理而说。paribhoti, paribhavati; abhibhoti, abhibhavati; adhibhoti, adhibhavati; atibhoti, atibhavati; anubhoti, anubhavati; samanubhoti, samanubhavati; abhisambhoti, abhi…
Tatra bhavati ubbhavati samubbhavati pabhavati parābhavati sambhavati vibhavati, bhoti sambhoti vibhoti pātubhavati pātubbhavati pātubhoti, imāni akammakapadāni. Ettha pātuiti nipāto, so ‘‘āvibhavati tirobhavatī’’tiādīsu āvi tironipātā viya bhūdhātuto nipphannākhyātasaddassa neva visesakaro, na ca sakammakattasādhako. Uiccādayo upasaggā, te pana visesakarā, na sakammakattasādhakā. Yesamattho kammena sambandhanīyo na hoti, tāni padāni akammakāni. Akammakapadānaṃ yathārahaṃ sakammakākammakavasena attho kathetabbo. Paribhoti paribhavati, abhibhoti abhibhavati, adhibhoti adhibhavati, atibhoti atibhavati, anubhoti anubhavati, samanubhoti samanubhavati, abhisambhoti abhisambhavati, imāni sakammakapadāni. Ettha pariiccādayo upasaggā, te bhūdhātuto nipphannākhyātasaddassa visesakarā ceva sakammakattasādhakā ca. Yesamattho kammena sambandhanīyo, tāni padāni sakammakāni. Sakammakapadānaṃ sakammakavasena attho kathetabbo, kvaci akammakavasenapi. Evaṃ suddhakattukriyāpadāni bhavanti. Uddesoyaṃ.
18此中，bhavati（有），即 hoti（是）、vijjati（存在）、paññāyati（显现）、得自相。ubbhavati（生起），即 uppajjati（生）、得自相。samubbhavati（共生），即 samuppajjati（共生）、得自相。pabhavati（流布），即 hoti（是）、sambhavati（生）；或者说，pabhavati（流布），即从某处流出、无有截断、无间断、散布于各处。parābhavati（衰灭），即处于衰灭、遭厄难、得损减。sambhavati（增长），即善存、得增长、广大、盛满。vibhavati（坏灭），即 ucchijjati（断）、vinassati（灭）、…
Tatra bhavatīti hoti vijjati paññāyati sarūpaṃ labhati. Ubbhavatīti uppajjati sarūpaṃ labhati. Samubbhavatīti samuppajjati sarūpaṃ labhati. Pabhavatīti hoti sambhavati. Atha vā pabhavatīti yato kutoci sandati, na vicchijjati, avicchinnaṃ hoti, taṃ taṃ ṭhānaṃ visarati. Parābhavatīti parābhavo hoti byasanaṃ āpajjati avuddhiṃ pāpuṇāti. Sambhavatīti suṭṭhu bhavati vuddhiṃ virūḷhiṃ vepullaṃ āpajjati. Vibhavatīti ucchijjati vinassati vipajjati, visesato vā bhavati sampajjati. Bhoti sambhoti vibhotīti imāni ‘‘bhavati sambhavati vibhavatī’’ti imehi yathākkamaṃ samānaniddesāni. Pātubhavatīti pakāsati dissati paññāyati pākaṭaṃ hoti. Pātubbhavati pātubhotīti imāni ‘‘pātubhavatī’’ti iminā samānaniddesāni. Evaṃ akammakapadānaṃ yathārahaṃ sakammakākammakavasena atthakathanaṃ daṭṭhabbaṃ. Evamuttaratrāpi aññesampi akammakapadānaṃ.
19paribhoti等七对词中，每对的两个词依次同义，因此只取每对两个词来解释。其中，paribhoti, paribhavati（轻蔑）即伤害、逼迫他人，或轻视、藐视他人。abhibhoti, abhibhavati（胜）即凌驾、碾压他人。adhibhoti, adhibhavati（统御）即碾压他人而存在，令他人随己意转。atibhoti, atibhavati（超越）即超越他人而存在。anubhoti, anubhavati（感受）即觉知苦乐、受用苦乐、成为苦乐感受者。samanubhoti, samanubhavati（充分感受）即善觉知苦乐、善受用苦乐、善成苦乐感受者。abhisambhoti, abhisambhavati（彻胜）即凌驾、碾压他人。如是，带有主语的词应当依有主语的规则来理解其释义。但在某些地方，也可依无主语的规则，例如把gacchati（行）解释为pavattati（转起）。以下其余有主语的词，也是如此。
Paribhotidukādīsu pana sattasu dukesu yathākkamaṃ dve dve padāni samānatthāni, tasmā dve dve padāniyeva gahetvā niddisissāma. Tatra paribhoti paribhavatīti paraṃ hiṃsati pīḷeti, atha vā hīḷeti avajānāti. Abhibhoti abhibhavatīti paraṃ ajjhottharati maddati. Adhibhoti adhibhavatīti paraṃ abhimadditvā bhavati attano vasaṃ vattāpeti. Atibhoti atibhavatīti paraṃ atikkamitvā bhavati. Anubhoti anubhavatīti sukhadukkhaṃ vedeti paribhuñjati sukhadukkhapaṭisaṃvedī hoti. Samanubhoti samanubhavatīti sukhadukkhaṃ suṭṭhu vedeti suṭṭhu paribhuñjati suṭṭhu sukhadukkhapaṭisaṃvedī hoti. Abhisambhoti abhisambhavatīti paraṃ ajjhottharati maddati. Evaṃ sakammakapadānaṃ sakammakavasena atthakathanaṃ daṭṭhabbaṃ. Katthaci pana gacchatīti pavattatīti evaṃ akammakavasenapi. Evamuttaratrāpi aññesaṃ sakammakapadānaṃ.
20后缀位于其后，依bhū等词根群而有。
Apaccayo paro hoti, bhūvādigaṇato sati;
21在纯粹主动词的说明中，它依止一切词根。
Suddhakattukriyākhyāne, sabbadhātukanissite.
24此为纯有主动词之说明。
Ayaṃ suddhakattukriyāpadānaṃ niddeso.
25使役施事动词形式说明
Hetukattukriyāpadaniddesa
22‘修习’、‘明修’、‘齐修’、‘遍修’——这些即是使役施事动词。应依单宾语的方式理解其含义。然而，最后一词亦可依双宾语来理解。‘令遍修’、‘令胜伏’、‘令随受’——这些也是使役施事动词。应依双宾语的方式理解其含义。如是，当知使役施事动词有此两种，其余亦应依此类推。
Bhāveti vibhāvetisambhāveti paribhāveti, evaṃ hetukattukriyāpadāni bhavanti. Ekakammakavasenesamattho gahetabbo . Pacchimassa pana dvikammakavasenapi. Paribhāvāpeti abhibhāvāpeti anubhāvāpeti, evampi hetukattukriyāpadāni bhavanti. Dvikammakavasenesamattho gahetabbo. Iccevaṃ dvidhā hetukattukriyāpadāni ñeyyāni, aññānipi gahetabbāni.
23其中，‘bhāveti’指人修习任何应修之法，即修习、反复练习、多作；或者指增长。‘vibhāveti’指明修任何应修之法，即以殊胜方式修习，或以种种方式修习、令修习、增长；或者指令不存在、令消失。‘sambhāveti’指对于任何功德，齐修、令齐修、善令彰显、令增胜。‘paribhāveti’指遍修任何应遍修之法，即令遍修、从各方面增长。应依单宾语如此理解其义。或者，‘paribhāveti’指遍熏应熏之物，即令遍熏、令持香、令摄取香气。依双宾语亦可如此理解其义。‘paribhāvāpeti’指某人令另一人伤害敌人，即令加害；或者指令轻蔑、令轻视。‘abhibhāvāpeti’指某人令另一人胜伏敌人，即令压倒。‘anubhāvāpeti’指某人令另一人受用成就，即令享用。
Tatra bhāvetīti puggalo bhāvetabbaṃ yaṃ kiñci bhāveti āsevati bahulīkaroti, atha vā bhāvetīti vaḍḍheti. Vibhāvetīti bhāvetabbaṃ yaṃ kiñci vibhāveti visesena bhāveti, vividhena vā ākārena bhāveti bhāvayati vaḍḍheti, atha vā vibhāvetīti abhāveti antaradhāpeti. Sambhāvetīti yassa kassaci guṇaṃ sambhāveti sambhāvayati suṭṭhu pakāseti ukkaṃseti. Paribhāvetīti paribhāvetabbaṃ yaṃ kiñci paribhāveti paribhāvayati samantato vaḍḍheti. Evaṃ ekakammakavasenattho gahetabbo. Atha vā paribhāvetīti vāsetabbaṃ vatthuṃ paribhāveti paribhāvayati vāseti gandhaṃ gāhāpeti. Evaṃ dvikammakavasenāpi attho gahetabbo. Paribhāvāpetīti puggalo puggalena sapattaṃ paribhāvāpeti hiṃsāpeti, atha vā paribhāvāpetīti hīḷāpeti avajānāpeti. Abhibhāvāpetīti puggalo puggalena sapattaṃ abhibhāvāpeti ajjhottharāpeti. Anubhāvāpetīti puggalo puggalena sampattiṃ anubhāvāpeti paribhojeti.
24当施事与行为相连结，它即安住于非主要者之中。
Payutto kattunā yoge, ṭhitoyevāppadhāniye;
25成就其行为，此言在教法中具能显之义。
Kriyaṃ sādheti etassa, dīpakaṃ sāsane padaṃ.
26大多唯见具格。
Karaṇavacanaṃyeva, yebhuyyena padissati;
27这是就动词中的致使位而说的。
Ākhyāte kāritaṭṭhānaṃ, sandhāya kathitaṃ idaṃ.
28名词的致使位，如“觉者”等，则不在此列；
Na nāme kāritaṭṭhānaṃ, ‘‘bodhetā’’ itiādikaṃ;
29如“他们甚至让狗啃食”等语句，
‘‘Sunakhehipi khādāpenti’’, iccādīni padāni ca;
30善巧运用的智者，引取而阐明之。
Āharitvāna dīpeyya, payogakusalo budho.
31在此，具格是能显明业之词；对格和属格也应被理解为能显明他们之词。如何理解？例如“paribhāvāpeti”，是指一人令另一人伤害敌人；同样地，“paribhāvāpeti”也可指一人令另一人的敌人被伤害。其余可依此类推而释。由此可见，所有这些具格、对格和属格，都是能显明业之词，因此应依照双宾语的结构来理解其义。
Tatridaṃ karaṇavacanaṃ kammatthadīpakaṃ, upayogasāmivacanānipi taddīpakāni yojetabbāni. Kathaṃ? Paribhāvāpetīti puggalo puggalaṃ sapattaṃ paribhāvāpetīti, tathā paribhāvāpetīti puggalo puggalassa sapattaṃ paribhāvāpetīti. Sesāni nayānusārena niddisitabbāni. Evaṃ sabbānetāni karaṇopayogasāmivacanāni kammatthadīpakāniyeva honti, tasmā dvikammakavasenattho gahetabbo.
36这是使役施事动词形式的说明。
Ayaṃ hetukattukriyāpadānaṃ niddeso.
37受事动词形式说明
Kammakriyāpadaniddesa
32Bhaviyate, vibhaviyate, paribhaviyate, abhibhaviyate, anubhaviyate, paribhūyate, abhibhūyate, anubhūyate——这些是表示业的行为动词。另有一些异读形式：bhaviyyate, vibhaviyyate, paribhaviyyate, abhibhaviyyate, anubhaviyyate, paribhuyyate, abhibhuyyate, anubhuyyate。在此处，应当将这些表示业的行为动词直接当作表示业之作者的行为动词来使用，因为单独表示业之作者的行为动词是找不到的。
Bhaviyate vibhaviyate paribhaviyate abhibhaviyate anubhaviyate paribhūyate abhibhūyate anubhūyate, evaṃ kammuno kriyāpadāni bhavanti. Aññathā ca bhaviyyate vibhaviyyate paribhaviyyate abhibhaviyyate anubhaviyyate paribhuyyate abhibhuyyate anubhuyyateti. Ettha kammuno kriyāpadāniyeva kammakattuno kriyāpadāni katvā yojetabbāni. Visuñhi kammakattuno kriyāpadāni na labbhanti.
33其中，bhaviyate：指任何应被修习之法，被人修习、练习、多作；或者，bhaviyate意为增长。Vibhaviyate：指任何应被阐明之法，被人阐明、胜妙地存在，或以种种形式存在、增长；或者，vibhaviyate意为不存在、消失。Paribhaviyate：指敌人被人轻视、伤害；或者，paribhaviyate意为被蔑视、被轻慢。Abhibhaviyate：指敌人被人征服、压倒、粉碎。Anubhaviyate：指成就被人享受、受用。Paribhūyate等三个词，其解释与paribhaviyate等三个词是相同的。至于其余的词，如上所述，凡是以业作为主要方面而引用来解说的词，那便是业的指示词。因此，即使作者以单数形式被说出，如果业应当以复数来说明，那么业的动词也只见复数词尾；如果业应当以单数来说明，则只见单数词尾。同样地，即使作者以复数形式被说出，如果业应当以单数来说明，那么业的动词也只见单数词尾；如果应当以复数来说明，则只见复数词尾。如何体现呢？例如：比丘令法存在（单数业），比丘令诸法存在（复数业），诸比丘令法存在（单数业），诸比丘令诸法存在（复数业）。依据这一道理，在一切业之动词中，都应如此运用。
Tatra bhaviyateti bhāvetabbaṃ yaṃ kiñci puggalena bhāviyate āseviyate bahulīkariyate, atha vā bhaviyateti vaḍḍhiyate. Vibhaviyateti vibhāvetabbaṃ yaṃ kiñci puggalena vibhaviyate visesena bhaviyate, vividhena vā ākārena bhaviyate vaḍḍhiyate, atha vā vibhaviyateti abhaviyate antaradhāpiyate. Paribhaviyateti sapatto puggalena paribhaviyate hiṃsiyate, atha vā paribhaviyateti hīḷiyate avajāniyate. Abhibhaviyateti sapatto puggalena abhibhaviyate ajjhotthariyate abhimaddiyate. Anubhaviyateti sampatti puggalena anubhaviyate paribhuñjiyate. Paribhūyatetiādīni tīṇi ‘‘paribhaviyate’’tiādīhi tīhi samānaniddesāni. Sesāni pana yathāvuttehi yaṃ kammameva padhānato gahetvā niddisiyati padaṃ, taṃ kammatthadīpakaṃ. Tasmā kattari ekavacanena niddiṭṭhepi yadi kammaṃ bahuvacanavasena vattabbaṃ, bahuvacanantaññeva kammuno kriyāpadaṃ dissati. Yadi panekavacanavasena vattabbaṃ, ekavacanantaññeva. Tathā kattari bahuvacanena niddiṭṭhepi yadi kammaṃ ekavacanavasena vattabbaṃ, ekavacanantaññeva kammuno kriyāpadaṃ dissati. Yadi pana bahuvacanavasena vattabbaṃ, bahuvacanantaññeva. Kathaṃ? Bhikkhunā dhammo bhaviyate, bhikkhunā dhammā bhaviyante, bhikkhūhi dhammo bhaviyate, bhikkhūhi dhammā bhaviyanteti. Iminā nayena sabbattha kammuno kriyāpadesu vohāro kātabbo. Yasmiṃ pana kammuno kriyāpade kammatthadīpake kammabhūtassevatthassa kattubhāvaparikappo hoti, taṃ kammakattutthadīpakaṃ, taṃ kammuno kriyāpadato visuṃ na labbhati. Ayaṃ panettha atthaviññāpane payogaracanā. Sayameva paribhaviyate dubbhāsitaṃ bhaṇaṃ bālo tappaccayā aññehi paribhūtopi, sayameva abhibhaviyate pāpakārī niraye nirayapālehi abhibhūtopi tathārūpassa kammassa sayaṃ katattāti. Ettha hi sayameva pīyate pānīyaṃ, sayameva kaṭo kariyatetiādīsu viya sukhābhisaṅkharaṇīyatā labbhateva, tato kammakattutā ca.
40此为业之动词施设。
Ayaṃ kammuno kriyāpadānaṃ niddeso.
41存在动词施设
Bhāvakriyāpadaniddesa
34bhūyate、bhaviyate、ubbhaviyate，这些是表达状态的动词。另有异读：bhuyyate、bhaviyyate、ubbhaviyyate。其中，正如对 ṭhīyate 一词，他们希望以状态义解释为“站立”，同样，对于 bhūyate 等词，也应希望以状态义解释为“存在”等。再者，对于“站立”“住立”“存在”等表示状态的名词性词语，他们希望以属格与之关联；但对于 ṭhīyate、bhūyate 等表示状态的动词，则不应希望以属格与之关联，因为动词无法与出现在关联中的属格词语相连。在某一用法中，当某个动词被解说为与及物动词同类却无宾语，而施事者指示词以自格或作格说出时，那里便是状态义的指示。因为状态并非完全脱离作者而转起。虽则如此，所谓状态，纯粹是存在、切断、烧煮等词根本身的意义。然而，文法家们在 ṭhīyate、bhūyate 等状态领域，唯用作格，如“nanu nāma pabbajitena sunivatthena bhavitabbaṃ”。
Bhūyate bhaviyate ubbhaviyate, evaṃ bhāvassa kriyāpadāni bhavanti. Aññathā ca bhuyyate bhaviyyate ubbhaviyyateti. Tatra yathā ṭhīyatepadassa ṭhānanti bhāvavasena atthakathanamicchanti, evaṃ bhūyatetiādīnampi bhavanantiādinā bhāvavasena atthakathanamicchitabbaṃ. Yathā ca ṭhānaṃ ṭhiti bhavanantiādīhi bhāvavācakakitantanāmapadehi saddhiṃ sambandhe chaṭṭhiyojanamicchanti, na tathā ṭhīyate bhūyatetiādīhi bhāvavācakākhyātapadehi saddhiṃ sambandhe chaṭṭhiyojanā icchitabbā sambandhe pavattachaṭṭhiyantasaddehi asambandhanīyattā ākhyātikapadānaṃ. Yasmiṃ payoge yaṃ kammuno kriyāpadena samānagatikaṃ katvā vinā kammena niddisiyati kriyāpadaṃ, kattuvācakapadaṃ pana paccattavacanena vā karaṇavacanena vā niddisiyati, taṃ tattha bhāvatthadīpakaṃ. Na hi sabbathā kattāramanissāya bhāvo pavattati. Evaṃ santepi bhāvo nāma kevalo bhavanalavanapacanādiko dhātuatthoyeva. Akkharacintakā pana ‘‘ṭhīyate bhūyate’’tiādīsu bhāvavisayesu karaṇavacanameva payuñjanti ‘‘nanu nāma pabbajitena sunivatthena bhavitabbaṃ supārutena ākappasampannenā’’tiādīsu viya, tasmā tesaṃ mate ‘‘tena ubbhaviyate’’ti karaṇavacanena yojetabbaṃ. Jinamatena pana ‘‘so bhūyate’’tiādinā paccattavacaneneva. Saccasaṅkhepappakaraṇe hi dhammapālācariyena, niddesapāḷiyaṃ pana dhammasenāpatinā, dhajaggasuttante bhagavatā ca bhāvapadaṃ paccattavacanāpekkhavasenu’ccāritaṃ.
35《谛要略》中，以自格而说。
Kathito saccasaṅkhepe, paccattavacanena ve,
36即“bhūyate”一词的关联，便是状态义的指示。
‘‘Bhūyate’’ iti saddassa, sambandho bhāvadīpano.
37在《义释》圣典中说：“色，消失、将消失”；
Niddesapāḷiyaṃ ‘‘rūpaṃ, vibhoti vibhaviyyati’’;
38由此显示，自格是稳固的。
Iti dassanato vāpi, paccattavacanaṃ thiraṃ.
39同样，在《幢顶经》中，牟尼亲口所说；
Tathā dhajaggasuttante, munināhaccabhāsite;
40“它将被舍弃”——圣典中也作如是显示。
‘‘So pahīyissati’’ iti, pāḷidassanatopi ca.
41由波罗蜜之力，如同从诸大仙的身体生出一般；
Pāramitānubhāvena, mahesīnaṃva dehato;
42确有能成就之法，却并非像“萨咖”等言词那般。
Santi nipphādanā, neva, sakkatādivaco viya.
43唯以亲证观察，即贯通三种人称；
Paccattadassaneneva, purisattayayojanaṃ;
44不论是单数形式，还是复数形式；
Ekavacanikañcāpi, bahuvacanikampi ca;
45‘应当这样做’等说法，不许用于为他词干等。
Kātabbamiti no khanti, parassapadaādike.
46因此，‘色被了知’、‘诸色被了知’、‘你被了知’、‘你们被了知’、‘我被了知’、‘我们被了知’、‘色被了知’、‘诸色被了知’——应如此类推，随顺胜者之语而组合。于此，这是词句的厘清——
Tasmā rūpaṃ vibhaviyyati, rūpāni vibhaviyyanti, tvaṃ vibhaviyyasi, tumhe vibhaviyyatha, ahaṃ vibhaviyyāmi, mayaṃ vibhaviyyāma, rūpaṃ vibhaviyyate, rūpāni vibhaviyyante iccevamādi jinavacanānurūpato yojetabbaṃ. Atrāyaṃ padasodhanā –
47‘被了知’一词，与业词相同；
Vibhaviyyatīti idaṃ, kammapadasamānakaṃ;
48但它既非业词，亦非业者词等。
Na ca kammapadaṃ nāpi, kammakattupadādikaṃ.
49若此为业词，则为主格语；
Yadi kammapadaṃ etaṃ, paccattavacanaṃ pana;
50业应显示，具格语显示作者。
Kammaṃ dīpeyya karaṇa-vacanaṃ kattudīpakaṃ.
51若此为业作者词，则如‘被饮’一词；
Yadi kammakattupadaṃ, ‘‘pīyate’’ti padaṃ viya;
52它或许被看作及物的，实则不然，应说明即是如此。
Siyā sakammakaṃ, netaṃ, tathā hotīti dīpaye.
53如果此词是表施事者之词，犹如“无存在”之词；
Yadi kattupadaṃ etaṃ, vibhavatipadaṃ viya;
54离于ya后缀，它或许能够成立；但此词并非如是成立。
Vinā yapaccayaṃ tiṭṭhe, na tathā tiṭṭhate idaṃ.
55在bhū等组中，ya后缀不用于表示施事者；
Na kattari bhuvādīnaṃ, gaṇe yapaccayo ruto;
56仅在div等组中，ya后缀才被宣说为表示施事者。
Divādīnaṃ gaṇeyeva, kattari samudīrito.
57bhū词根并不见于div等词根组中；
Na bhūdhātu divādīnaṃ, dhātūnaṃ dissate gaṇe;
58仅见于 bhū 类与 cur 类的组别之中。
Bhūvādikacurādīnaṃ, gaṇesuyeva dissati.
59因此，如“将被毁灭”等，ya 后缀确实用于被动义。
‘‘Vibhaviyyati’’ iccādo, tasmā yapaccayo pana;
60应知此仅用于被动义，为智者与通达教义者所了知。
Bhāveyevāti viññeyyaṃ, viññunā samayaññunā.
61今当显明被动施事者之特征；
Ettha hi pākaṭaṃ katvā, bhāvakārakalakkhaṇaṃ;
62我今开示，请恭敬谛听。
Dassayissāmahaṃ dāni, sakkaccaṃ me nibodhatha.
63如‘她前往’中，‘她’是施事者之词；
‘‘Tisso gacchati’’iccatra, kattāraṃ kattuno padaṃ;
64如“法被宣说”中，“法”是表示行为的词。
‘‘Dhammo desiyati’’ccatra, kammaṃ tu kammuno padaṃ.
65两者依自性而阐明，因此都是显而易见的。
Sarūpato pakāseti, tasmā te pākaṭā ubho;
66而“如此被阐明”等，则是表示状态之词。
Tathā vibhaviyyatīti-ādibhāvapadaṃ pana.
67它并不以自性相显示那名为‘作者’的造作者。
Sarūpato na dīpeti, kārakaṃ bhāvanāmakaṃ;
68然而，它却以自性相阐明那作为实体的作者。
Dabbabhūtaṃ tu kattāraṃ, pakāseti sarūpato.
69然而，当它显示作者时，即使那依存于作者，
Kattāraṃ pana dīpentaṃ, kattusannissitampi taṃ;
70其自相由缘所显明，因而能表显其状态。
Bhāvaṃ dīpeti svākāro, paccayena vibhāvito.
71又因所谓‘状态’，并非以作者性而存在；
Yasmā ca kattubhāvena, bhāvo nāma na tiṭṭhati;
72因此，唯有作者以作者性，安立于状态之处。
Kattāva kattubhāvena, bhāvaṭṭhāne ṭhito tato.
73既然这样，对于‘有’，又怎会有‘作者’的称谓呢？
Yajjevaṃ kattuvohāro, bhāvassa tu kathaṃ siyā;
74如在‘曾有诸声闻之集会’等语中。
‘‘Sāvakānaṃ sannipāto, ahosi’’itiādisu.
75若如此，则依于所依之力，便有依止之生起。
Iti ce nissayānaṃ tu, vasā nissitasambhavā;
76即使在状态之中，也可安立“作者”这一施设。
Kattuṭṭhānepi bhāvassa, kattupaññatti sijjhati.
77如同依止于行为，在作者与作业等诸作因中作施设；
Kārake kattukammavhe, kriyāsannissaye yathā;
78执持座钵者，被安立为行为之所依。
Dhārentī āsanathālī, kriyādhāroti kappitā.
79同样，智者将‘有’句施设为作者与修习所依；
Tathā bhāvapadaṃ dhīrā, kattāraṃ bhāvanissayaṃ;
80他们也将其假立为能表诠‘有’者，即‘有’的能诠。
Dīpayantampi kappenti, bhāvassa vācakaṃ iti.
81有些人说，非实物之‘有’乃是单一；
Keci adabbabhūtassa, bhāvassekattato bravuṃ;
82他们说，bhāva 就如同只有单数形式的 purisa 一样。
Bhāvedekavacovādi-purisasseva hotiti.
83然而，依据巴利圣典，他们的话不足为凭；
Pāḷiṃ patvāna tesaṃ tu, vacanaṃ appamāṇakaṃ;
84因为确实有‘那些杂染法将被断除’这样的经文。
‘‘Te saṃkilesikā dhammā, pahīyissanti’’ iti hi.
85我们在圣典中见到了这样的文句，因此我们这样说；
Pāṭho pāvacane diṭṭho, tasmā evaṃ vademase;
86唯依各自的观见，来建立三种人的关联。
Paccattadassaneneva, purisattayayojanaṃ.
87若以为仅凭两个词结合便能满其所愿，我们并不认同。
Vacanehi yutaṃ dvīhi, icchitabbanti no ruci;
88名为 bhāve kriyāpada 的语法现象，在巴利语中极难遇见。
Bhāve kriyāpadaṃ nāma, pāḷiyaṃ atiduddasaṃ;
89因此，我已如此宣说了此取词之法。
Tasmā taggahaṇūpāyo, vutto ettāvatā mayāti.
98此为bhāva（自性/存在）之动词施设。
Ayaṃ bhāvassa kriyāpadānaṃ niddeso.
90如是，由 bhūdhātu（bhū词根）所成的动词，依纯粹主事者动词、因主事者动词、业之动词及 bhāva 之动词而分为四类，或依业主事者动词分为五类，已以种种方式阐明。为显示世间法中依 bhāva 之差别而有世俗言说（施设）的差别，故分别宣说。然就义理而言，则唯依业、主事者、bhāva 三种造作者（kāraka）而分为三类。因为因主事者被摄入名为纯粹主事者的造作者之中，即因其摄属于彼之 bhāva 故；同理，业主事者亦被摄入业造作者之中；而 bhāva 则是独立的。因为 bhāva 虽依行走、烹煮、沾染等分为多种，但由其动词的自性，并无造作者的内在差别。虽如此，因其依于 dabba（词形/性别），故随 dabba 的差别而差别。是故，在圣言中，表 bhāva 之词亦可见复数词尾。在动词词中，bhāva 造作者的施设是依语法规则而立的，然就义理而言，bhāva 具有造作者性并不成立。因为 bhāva 既不生任何物，亦非动作之相（nimitta）。唯动作与动作相才是造作者之相。因此，无论从主要义还是从因义，bhāva 的造作者性皆不可得。
Evaṃ suddhakattukriyāpadāni hetukattukriyāpadāni kammuno kriyāpadāni, bhāvassa kriyāpadāni cāti catudhā, kammakattukriyāpadehi vā pañcadhā bhūdhātuto nipphannāni kriyāpadāni nānappakārena niddiṭṭhāni, etāni lokiyānaṃ bhāvabhedavasena vohārabhedo hotīti dassanatthaṃ visuṃ visuṃ vuttāni. Atthato pana kammakattubhāvakārakattayavasena tividhāneva. Hetukattā hi suddhakattusaṅkhāte kārake tassaṅgabhāvato saṅgahamupagacchati, tathā kammakattā kammakārake, bhāvo pana kevalo. So hi gamanapacanalavanādivasenānekavidhopi kriyāsabhāvattā bhedarahito kārakantaro. Evaṃ santepi dabbasannissitattā dabbabhedena bhijjati. Tena pāvacane bhāvavācakaṃ padaṃ bahuvacanantampi dissati. Ākhyātikapade bhāvakārakavohāro niruttinayaṃ nissāya gato, atthato pana bhāvassa kārakatā nupapajjati. So hi na kiñci janeti, na ca kriyāya nimittaṃ. Kriyānimittabhāvoyeva hi kārakalakkhaṇaṃ. Iti mukhyato vā hetuto vā bhāvassa kārakatā na labbhati. Evaṃ santepi so karaṇamattattā kārakaṃ. Tathā hi karaṇaṃ kāro, kriyā, tadeva kārakanti bhāvassa kārakatā daṭṭhabbā. Yasmā pana kriyānimittabhāvoyeva kārakalakkhaṇaṃ, tasmā nāmikapade kārakalakkhaṇe bhāvakārakanti vohāraṃ pahāya kattukammakaraṇasampadānāpādānādhikaraṇānaṃ channaṃ vatthūnaṃ kattukārakakammakārakantiādi vohāro kariyati veyyākaraṇehi. Evaṃ niruttinayaṃ nissāya vuttaṃ bhāvakārakañca dve ca kammakattukārakānīti kārakattayaṃ bhavati. Taddīpakañcākhyātikapadaṃ tikārakaṃ.
91正是为了阐明此义，先师们也曾经这样宣说：
Imamatthañhi sandhāya, vuttamācariyehipi;
92那些大语法论师、语法之道的阐明者，
Mahāveyyākaraṇehi, niruttinayadassibhi.
93“具有三时、三人称，能表动作的，即是三造作者（动词）；”
‘‘Yaṃ tikālaṃ tipurisaṃ, kriyāvāci tikārakaṃ;
94超越性、双数，如是则称其为动词。
Atiliṅgaṃ dvivacanaṃ, tadākhyātanti vuccatī’’ti.
95在此，有些文字思择者对于状态与业中为己语的生起并不认同，为阐明他们的见解，我们已依为己语之规，列举并解释了状态与业的动词。然而，所有这些涉及三种作者的动词，若欲寻其动词词根，皆应依为他语与为己语之规来运用。因为在巴利语等中，涉及三种作者的动词即依为他语与为己语之规分为两类。正如：‘世尊住在舍卫城’、‘善巧于定与禅那者，敬礼世间导师’、‘沉默被称为智慧’、‘藉由义现观之智者，称之为有慧者’、‘如此修行之人，其色身坏灭、消散’、‘它将被舍弃’、‘置于红莲华毯上，它照耀、发热’、‘供养者获得供养’、‘求子的女人们乞求，并获得了这样的听闻’、‘阿私陀被称为等同梵天者’、‘火等先被敬奉’、‘它将被舍弃或不被舍弃’。如是分为两类。在此，巴利语的判定为：
Idha bhāvakammesu attanopaduppattiṃ keci akkharacintakā avassamicchantīti tesaṃ mativibhāvanatthamamhehi bhāvakammānaṃ kriyāpadāni attanopadavasenuddiṭṭhāni ceva niddiṭṭhāni ca. Sabbānipi panetāni tikārakāni kriyāpadāni kriyāpadamālamicchatā parassapadattanopadavasena yojetabbāni. Pāḷiādīsu hi tikārakāni kriyāpadāni parassapadattanopadavasena dvidhā ṭhitāni. Seyyathidaṃ? Bhagavā sāvatthiyaṃ viharati. Samādhijjhānakusalā, vandanti lokanāyakaṃ. Monaṃ vuccati ñāṇaṃ. Atthābhisamayā dhīro, paṇḍitoti pavuccati. Kathaṃ paṭipannassa puggalassa rūpaṃ vibhoti vibhaviyyati. So pahīyissati. Paṇḍukambale nikkhittaṃ bhāsate tapate. Pūjako labhate pūjaṃ. Puttakāmā thiyo yācaṃ, labhante tādisaṃ sutaṃ. Asito tādi vuccate sabrahmā. Aggijādi pubbeva bhūyate. So pahīyethāpi no pahīyethāti evaṃ dvidhā ṭhitāni. Atridaṃ pāḷivavatthānaṃ –
96概而言之，一切涉及三种作者的动词，
Tikārakāni sabbāni, kriyāpadāni pāyato;
97以“为他语”的结合形式，在三藏中可见。
Parassapadayogena, dissanti piṭakattaye.
98而与“为己语”结合者，则见于Cuṇṇi等处；
Attanopadayuttāni, cuṇṇiyesu padesu hi;
99至于偈颂中，词句尤为繁多。
Atīvappāni gāthāsu, padānīti bahūni tu.
100在偈颂与长行中，以及在诸文句里；
Gāthāsu cevitarāni, cuṇṇiyesu padesu ca;
101它们显得极为繁多，应当这样阐明。
Subahūneva hutvāna, dissantīti pakāsaye.
102而诸词句的解说，应依 anti 等词尾，随顺各自词语的形式来连接。如此，三时、语态与动词词根等词句，应从形态、安立与解说三个方面来了解。
Padānaṃ niddeso panati antiādīnaṃ tesaṃ tesaṃ vacanānamanurūpena yojetabbo. Evaṃ tikārakakriyāpadāni sarūpato vavatthānato niddesato ca veditabbāni.
103现在，我们依无前缀、不及物等类别，来解说 bhavati 词根的判定：
Idāni nopasaggākammikādivasena bhavatissa dhātussa vinicchayaṃ vadāma –
104无前缀且为不及物，有前缀且为不及物；
Nopasaggā akammā ca, sopasaggā akammikā;
105有前缀且为及物；如是，bhū 词根得以阐明。
Sopasaggā sakammā ca, iti bhūti vibhāvitā.
106而此语，即如“dhamma-bhūto bhutvā”等中所说；
Idaṃ tu vacanaṃ ‘‘dhamma-bhūto bhutvā’’tiādisu;
107我为了自证之义，将其除外而宣说。
Pattānubhavanatthaṃ me, vivajjetvā udīritaṃ.
108依此义故，则非前缀及物者。
Etena pana atthena, nopasaggasakammikaṃ;
109总摄此义而有四种，此应特别了知。
Gahetvā catudhā hoti, iti ñeyyaṃ visesato.
110无前缀者不及物，有前缀者亦不及物；
Nopasaggā akammā ca, sopasaggā akammikā;
111然bhū词根处于致使态时，确成单一及物。
Bhūdhātu kārite sante, ekakammā bhavanti hi.
112“修习善法，令之显明”——此处所说即是此义。
‘‘Bhāveti kusalaṃ dhammaṃ, vibhāvetī’’timānidha;
113应当由智者及教法通达者，于此教法中予以开示。
Dassetabbāni viññūhi, sāsanaññūhi sāsane.
114然而，当有使役的缘时，带有前缀及自业者，
Sopasaggā sakammā tu, kāritappaccaye sati;
115它即是双业动词，智者当如此了知。
Dvikammāyeva hotīti, ñātabbaṃ viññunā kathaṃ.
116abhibhāventi 一词，指人们对有生命者加以主宰。
Abhibhāventi purisā, purise pāṇajātikaṃ;
117anubhāveti 一词，指人使他人体验成就。
Anubhāveti puriso, sampattiṃ purisaṃ iti.
118此名为及物动词，那名为不及物动词；
Idaṃ sakammakaṃ nāma, akammakamidaṃ iti;
119我等应如何了知此义？请为我们详细解说。
Kathamamhehi ñātabbaṃ, vitthārena vadetha no.
120何须详细解说？我能从一方面宣说；
Vitthāreneva kiṃ vattuṃ, sakkomi ekadesato;
121我今恭敬宣说，请你们谛听我语。
Kathayissāmi sakkaccaṃ, vadato me nibodhatha.
122所谓动词，说有二种：
Ākhyātikapadaṃ nāma, duvidhaṃ samudīritaṃ;
123智者应当辨明其及物与不及物。
Sakammakamakammañca, iti viññū vibhāvaye.
124在一个词的用法中，若动作由作者完成，
Tatra yassa payogamhi, padassa kattunā kriyā;
125若未产生作用，则不成为及物的。
Nipphāditā vinā kammaṃ, na hoti taṃ sakammakaṃ.
126当说出‘他煮’一词时，不论由哪个众生，
‘‘Pacatī’’ti hi vutte tu, yena kenaci jantunā;
127可知为米饭或别的某样东西。
Odanaṃ vā panaññaṃ vā, kiñci vatthunti ñāyati.
128然而，于某一用法中，若其动作并无业相随，
Yassa pana payogamhi, kammena rahitā kriyā;
129便应断定：该词为不及物动词。
Padassa ñāyate etaṃ, akammakanti tīraye.
130当任何人说出“提婆达多站着”时，
‘‘Tiṭṭhati devadatto’’ti, vutte kenaci jantunā;
131唯有“站立”是心的所缘，而无有成为业者。
Ṭhānaṃva buddhivisayo, kammabhūtaṃ na kiñcipi.
132此中，及物动词显示作者与业，
Sakammakapadaṃ tattha, kattāraṃ kammameva ca;
133智者应如此明辨。
Pakāseti yathāyoga-miti viññū vibhāvaye.
134‘人煮米饭，米饭自熟’；
‘‘Odanaṃ pacati poso, odano paccate sayaṃ’’;
135应知这些是例证，虽未明说，此理亦然。
Iccudāharaṇā ñeyyā, avuttepi ayaṃ nayo.
136所谓不及物动词，即如实彰显行为主体与行为本身；
Akammakapadaṃ nāma, kattāraṃ bhāvameva ca;
137智者可如是观察其相。
Yathārahaṃ pakāseti, iti dhīropalakkhaye.
138如此中“tiṭṭhati”一词，它指示行为主体，即表达行为本身；
Kattāraṃ ‘‘tiṭṭhati’’ccatra, sūceti bhāvanāmakaṃ;
139对于‘upaṭṭhīyati’一词，即使未加明示，也可依此理类推。
‘‘Upaṭṭhīyati’’ iccatra, avuttepi ayaṃ nayo.
140如此，智者了知及物与不及物后，应当如此运用；
Evaṃ sakammakākammaṃ, ñatvā yojeyya buddhimā;
141还应了知三业动词，即在 kar 等词根的使役态中。
Tikammakañca jāneyya, karādo kārite sati.
142诸如‘那人让人打造金手镯’一句；
‘‘Suvaṇṇaṃ kaṭakaṃ poso, kāreti purisa’’nti ca;
143又如‘人让人用车把人们送往村庄’等句。
‘‘Puriso purise gāmaṃ, rathaṃ vāheti’’iccapi.
144在此，于 bhū 词根之中，这一理则并不适用。
Ettha bhavatidhātumhi, nayo eso na labbhati;
145因此，此处所阐明的，唯是二业动词。
Tasmā dvikammakaññeva, padamettha vibhāvitaṃ.
146然而如此之理，在巴利圣典中却不可得见；
Ediso ca nayo nāma, pāḷiyaṃ tu na dissati;
147仅为随顺某些人之见，由我如此加以阐明。
Ekaccānaṃ mateneva, mayā evaṃ pakāsito.
148此处，“国王令对其施加种种刑罚”这段经文，在解说中已善加解说。
Ettha ca ‘‘tamenaṃ rājā, vividhā kammakāraṇā;
149此处，“国王令对其施加种种刑罚”这段经文，在解说中已善加解说。
Kārāpetī’’ti yo pāṭho, niddese taṃ suniddise.
150智者将“被人们”一词引出后，补足经文余义。
‘‘Manussehī’’ti āharitvā, pāṭhasesaṃ sumedhaso;
151如“亦令狗咬食”这段经文所示。
‘‘Sunakhehipi khādāpenti’’, iti pāṭhassa dassanā.
152智者了知此理，应随顺经文而相应连缀。
Etaṃ nayaṃ vidū ñatvā, yoje pāṭhānurūpato;
153如“男子令人制作金镯”之说。
‘‘Suvaṇṇaṃ kaṭakaṃ poso, kāreti puriseni’’ti.
154此处唯依致使词缀的自身体性，如实而说；
Vikaraṇappaccayāva, vuttā ettha sarūpato;
155旨在阐明它们各自在相应组别中的用法而已。
Sagaṇe sagaṇe tesaṃ, vuttiṃ dīpetumeva ca.
156智者藉由这些说明而了知：‘此词根在此组中。’
‘‘Asmiṃ gaṇe ayaṃ dhātu, hotī’’ti tehi viññuno;
157而非通过其他条件来令知。
Viññāpetuñca aññehi, ñāpanā paccayehi na.
158正如在被动与使动中，所安立的那个条件，
Tathā hi bhāvakammesu, vihito paccayo tu yo;
159在八种词根组中亦得现行。
Aṭṭhavidhepi dhātūnaṃ, gaṇasmiṃ sampavattati.
160为令闻者于地界等所生色法中不起迷惑，
Bhūdhātujesu rūpesu, asammohāya sotunaṃ;
161我于此处，如是阐明了种种理趣。
Nānāvidho nayo evaṃ, mayā ettha pakāsito.
162世间那些不精勤者，于种种词缀所称之动词声中虽为善巧，
Ye loke appayuttā vividhavikaraṇākhyātasaddesvachekā,
163他们虽已通达动词的语声，疑惑却仍未消除；因此，即使是智者，对此也应了知。
Te patvākhyātasadde avigatavimatī honti ñāṇīpi tasmā;
164智者极为坚定，乐于自他利益，于教法中深怀坚固的爱乐。
Accantaññeva dhīro saparahitarato sāsane daḷhapemo,
165若有人希求于他们精勤的修行中，成就更为善巧、更为殊胜的相应，即应如是修习。
Yogaṃ tesaṃ payoge paṭutaramatitaṃ patthayāno kareyya.
175如是于九分具义疏之三藏中，于诸语法门径
Iti navaṅge sāṭṭhakathe piṭakattaye byappathagatīsu
176为诸智者之善巧故，所作之《声论》论典中
Viññūnaṃ kosallatthāya kate saddanītippakaraṇe
177名为有词缀动词分别
Savikaraṇākhyātavibhāgo nāma
178第一章。
Paṭhamo paricchedo.