2. 存在动作词列分别
1二、“有、成为”动词词形序列的分别
2. Bhavatikriyāpadamālāvibhāga
1自此以下，我将宣说增长听闻者智慧之法；
Ito paraṃ pavakkhāmi, sotūnaṃ mativaḍḍhanaṃ;
2名为“动词词形序列”，阐明词尾等语法要素。
Kriyāpadakkamaṃ nāma, vibhattādīni dīpayaṃ.
3其中，就谓词而言，显示动作特征的词尾——如ty等，共有八种，依时而分：现在时、第五时、第七时、间接过去时、昨日过去时、今日过去时、未来时、过期未然时。
Tatra ākhyātikassa kriyālakkhaṇattasūcikā tyādayo vibhattiyo, tā aṭṭhavidhā vattamānāpañcamīsattamīparokkhāhiyyattanajjatanībhavissantī kālātipattivasena.
4其中，ti anti, si tha, mi ma, te ante, se vhe, e mhe，名为现在时词尾。
Tatthati anti, si tha, mi ma, te ante, se vhe, e mhe iccetā vattamānāvibhattiyo nāma.
5其中，tu antu, hi tha, mi ma, taṃ antaṃ, su vho, e āmase，名为第五时词尾。
Tu antu, hi tha, mi ma, taṃ antaṃ, su vho, e āmase iccetā pañcamīvibhattiyo nāma.
6eyya eyyuṃ、eyyāsi eyyātha、eyyāmi eyyāma、etha eraṃ、etho eyyāvho、eyyaṃ eyyāmhe，这些称为第七时词尾。
Eyya eyyuṃ, eyyāsi eyyātha, eyyāmi eyyāma, etha eraṃ, etho eyyāvho, eyyaṃ eyyāmhe iccetā sattamīvibhattiyo nāma.
7au、ettha、aṃmha、tthare、tthovho、iṃmhe，这些称为间接过去时（parokkhā）的人称词尾。
A u, e ttha, aṃ mha, ttha re, ttho vho, iṃ mhe iccetā parokkhāvibhattiyo nāma.
8āū、ottha、aṃmhā、tthatthuṃ、sevhaṃ、iṃmhase，这些称为昨日过去时（hiyyattanī）的人称词尾。
Ā ū, o ttha, aṃ mhā, ttha tthuṃ, se vhaṃ, iṃ mhase iccetā hiyyattanīvibhattiyo nāma.
9「īuṃ、ottha、iṃmhā、āū、sevhaṃ、aṃmhe」——这些是今日过去时（ajjatanī）的人称词尾。
Ī uṃ, o ttha, iṃ mhā, ā ū, se vhaṃ, aṃ mhe iccetā ajjatanīvibhattiyo nāma.
10ssati ssanti、ssasi ssatha、ssāmi ssāma、ssate ssante、ssase ssavhe、ssaṃ ssāmhe——这些是未来时（bhavissantī）的词尾。
Ssati ssanti, ssasi ssatha, ssāmi ssāma, ssate ssante, ssase ssavhe, ssaṃ ssāmhe iccetā bhavissantīvibhattiyo nāma.
11ssā ssaṃsu、sse ssatha、ssaṃ ssāmhā、ssatha ssisu、ssase ssavhe、ssiṃ ssāmhase——这些是过期未然时（kālātipatti）的词尾。
Ssā ssaṃsu, sse ssatha, ssaṃ ssāmhā, ssatha ssisu, ssase ssavhe, ssiṃ ssāmhase iccetā kālātipattivibhattiyo nāma.
12在所有这些语尾中，前六组依次称为为他语尾（parassapada），后六组依次称为为己语尾（attanopada）。其中，为他语尾计有：现在时六组、第五转（命令式）六组、第七转（条件式）六组、完成时六组、昨日过去时六组、今日过去时六组、未来时六组、超时相六组，共四十八种。为己语尾亦复如是，两者合计共九十六种。
Sabbāsametāsaṃ vibhattīnaṃ yāni yāni pubbakāni cha padāni, tāni tāni parassapadāni nāma. Yāni yāni pana parāni cha padāni, tāni tāni attanopadāni nāma. Tattha parassapadāni vattamānā cha, pañcamiyo cha, sattamiyo cha, parokkhā cha, hiyyattaniyo cha, ajjataniyo cha, bhavissantiyo cha, kālātipattiyo chāti aṭṭhacattālīsavidhāni honti, tathā itarāni, sabbāni tāni piṇḍitāni channavutividhāni.
13为他语尾与为己语尾各有三种人称，名为第一人称、第二人称、第三人称。它们在现在时等八种时态中各出现四种，依八种语尾而各有三十二种，合起来即是此总数。
Parassapadānamattanopadānañca dve dve padāni paṭhamamajjhimuttamapurisā nāma. Te vattamānādīsu cattāro cattāro, aṭṭhannaṃ vibhattīnaṃ vasena dvattiṃsa, piṇḍitāni parimāṇāneva.
14在每对语尾中，前者为单数，后者为复数。
Dvīsu dvīsu padesu paṭhamaṃ paṭhamaṃ ekavacanaṃ, dutiyaṃ dutiyaṃ bahuvacanaṃ.
15其中，现在时语尾：ti、anti，si、tha，mi、ma——这些是为他语尾。te、ante，se、vhe，e、mhe——这些是为己语尾。在他语尾与为己语尾中：ti、anti为第三人称，si、tha为第二人称，mi、ma为第一人称；te、ante为第三人称，se、vhe为第二人称，e、mhe为第一人称。
Tatra vattamānavibhattīnanti anti, si tha, mi ma iccetāni parassapadāni. Te ante, se vhe, e mhe iccetāni attanopadāni. Parassapadattanopadesupiti anti iti paṭhamapurisā, sitha iti majjhimapurisā, mi ma iti uttamapurisā, te ante iti paṭhamapurisā, se vhe iti majjhimapurisā, e mhe iti uttamapurisā.
16于第一、第二、第三人称中，ti为单数，anti为复数，如此，单、复数应依次了知。同样，在其余语尾中，为他语尾与为己语尾的第一、第二、第三人称之单、复数，亦应如是了知。
Paṭhamamajjhimuttamapurisesupi ti-iti ekavacanaṃ, anti-iti bahuvacananti evaṃ ekavacanabahuvacanāni kamato ñeyyāni. Evaṃ sesāsu vibhattīsu parassapadattanopadapaṭhamamajjhimuttamapurisekavacanabahuvacanāni ñeyyāni.
17于此，“语尾”（vibhatti）是以何义而称为语尾？以时间等区分动词词根之义，故称语尾；又或与“si”等名词语尾一起，总摄自义、他义等差别而区分意义，故称语尾；又或以单、复数区分业等作格，故称语尾；又因应被智所分别，故也称语尾；又因由此区分意义，故也称语尾；此外，即使在胜者的教法中，有“无语尾标示”之说，然而一切意义若无语尾则决无法标示，因此智者以种种方便特别恭敬依止，故亦是语尾。其中，将结合用法示例等，说明“无语尾标示”的体性。
Tattha vibhattīti kenaṭṭhena vibhatti? Kālādivasena dhātvatthaṃ vibhajatīti vibhatti, syādīhi nāmikavibhattīhi saha sabbasaṅgāhakavasena pana sakatthaparatthādibhede atthe vibhajatīti vibhatti, kammādayo vā kārake ekavacanabahuvacanavasena vibhajatīti vibhatti, vibhajitabbā ñāṇenātipi vibhatti, vibhajanti atthe etāyātipi vibhatti, atha vā satipi jinasāsane avibhattikaniddese sabbena sabbaṃ vibhattīhi vinā atthassā’niddisitabbato visesena vividhena vā ākārena bhajanti sevanti naṃ paṇḍitātipi vibhatti. Tattha avibhattikaniddesalakkhaṇaṃ vadāma saha payoganidassanādīhi.
18无语尾标示，唯于名词中可得见；
Avibhattikaniddeso, nāmikesupalabbhati;
19而于动词中则否。此处当知此为示例。
Nākhyātesūti viññeyya-midamettha nidassanaṃ.
20犹如无花果树为大树，长老于诸教说中最胜；
Nigrodhova mahārukkho, thera vādānamuttamo;
21不增不减，正是胜者教法的全部。
Anūnaṃ anadhikañca, kevalaṃ jinasāsanaṃ.
22其中，‘thera’一词，是无语尾标示的说法；‘thero’意为‘属于长老们的’。那指的是什么呢？指的是‘论说’。‘上座部论说’即是一切论说中最殊胜者，应如此了知此义。
Tatra thera-iti avibhattiko niddeso, therānaṃ ayanti thero. Ko so? Vādo. Theravādo aññesaṃ vādānaṃ uttamoti ayamattho veditabbo.
23又如“汝身通体金色”等句中，也是名词中的无语尾标示用法；
‘‘Kāyo te sabba sovaṇṇo’’, iccādimhipi nāmike;
24无词形变化之说明，应依善通达其理趣者而解。
Avibhattikaniddeso, gahetabbo nayaññunā.
25无词形变化之说明，于动词中不也可见吗？
Avibhattikaniddeso, nanvākhyātepi dissati;
26在此“喂，吃吧！喝吧！”等语中，任何指摘者都会这样说。
‘‘Bho khāda piva’’iccatra, vade yo koci codako.
27若依此见，它便成办为无词形变化之语；
Yadi evaṃ matenassa, bhaveyya avibhattikaṃ;
28然而，“比丘，喂，人啊！”等语句，并非如此。
‘‘Bhikkhu, bho purisi’’ccādi, padampi, na hidaṃ tathā.
29“比丘，喂，人啊！”等语句，是省略了格位词尾来说的；
‘‘Bhikkhu, bho purisi’’ccādi, si ga lopena vuccati;
30同样地，“吃吧”等词，确实是通过省略而说的。
Tathā ‘‘khādā’’tiādīni, hi lopena pavuccare.
31如此，无词形变化之说明在动词中不可得，唯在名词中可得。其中，在“八种人、法之宣说者”一句中，应视为因韵律而将puggalā缩短为puggala，而非如“拘留孙、拘那含佛与迦叶”一句中，将kakusandha看作无词形变化之说明那样，看作无词形变化之说明。而在“比丘坐时，有女人近坐或近卧”一句中，bhikkhu一词因应表达bhikkhumhi（于比丘）之义，故既可说为处格中的主格，亦可说为无词形变化之说明。然而，若因韵律之故，便将那些词句也归属为无词形变化之说明一类，则并不妥当。
Evaṃ avibhattikaniddeso ākhyātesu na labbhati, nāmesuyeva labbhati. Tatrāpi ‘‘aṭṭha ca puggala dhammadasā te’’ti ettha chandavasena puggala iti rassakaraṇaṃ daṭṭhabbaṃ, na ‘‘kakusandha koṇāgamano ca kassapo’’ti ettha kakusandha iti avibhattikaniddeso viya avibhattikaniddeso daṭṭhabbo. ‘‘Bhikkhu nisinne mātugāmo upanisinno vā hoti upanipanno vā’’ti ettha pana bhikkhūti idaṃ bhikkhumhīti vattabbatthattā bhumme paccattantipi adiṭṭhavibhattikaniddesotipi vattuṃ yujjati. Tattha pana chandavasena katarassattā tāni padāni avibhattikaniddesapakkhampi bhajantīti vattuṃ na yujjati.
32其中，parassapadāni（为他词）即是为他义而存在之词，是为他词。在此，于最上人称中，即便对于自己的义，也不使用attanopada（为己词）之称谓。
Tattha parassapadānīti parassa atthabhūtāni padāni parassapadāni. Etthuttamapurisesu attano atthesupi attanopadavohāro na kariyati.
33虽然自所利义，也由称为最上者的人来宣说；
Kiñcāpi attano atthā, purisā uttamavhayā;
34然而，正由于其余称谓更为凸显，故依随于彼。
Tathāpi itaresāna-mussannattāva tabbasā;
35这些词句的‘彼’之称谓，是古师所安立的。
Tabbohāro imesānaṃ, porāṇehi niropito.
36“自身词”即与自身相关的词，也就是自身词。然而在此，对于第一、第二人称，即便用于他义，也不以“他词”称之。
Attanopadānīti attano atthabhūtāni padāni attanopadāni. Ettha pana paṭhamamajjhimapurisesu parassatthesupi parassapadavohāro na kariyati.
37这些第一、第二人称，虽也用于他义，
Paṭhamamajjhimā cete, parassatthā tathāpi ca;
38但由于其余（第三人称）已约定俗成，其称谓便被视为如实。
Itaresaṃ nirūḷhattā, tabbohārassa saccato.
39然而，对于这些词，因其先前固有的称谓习惯，
Imassa panimesānaṃ, pubbavohāratāya ca;
40同样地，为消除混杂的过失，这一称谓
Tathā saṅkaradosassa, haraṇatthāya so ayaṃ;
41得以决定性地安立于此，即'自身词'的称谓。
Attanopadavohāro, esamāropito dhuvaṃ.
42此处，“他词”等种种名目，
Parassapadasaññādi-saññāyo bahukā idha;
43由古德所安立，故被视为古称。
Porāṇehi katattātā, saññā porāṇikā matā.
44因此，我们不在此探求第一人称等三种人称的词源义。因为古德是依约定俗成而安立了“你”等（人称代词）的人称概念。
Tasmā idha paṭhamapurisādīnaṃ tiṇṇaṃ purisānaṃ vacanatthaṃ na pariyesāma. Rūḷhiyā hi porāṇehi tyādīnaṃ purisasaññā vihitā.
45在单数与复数中，表达单一意义的词为单数，表达众多意义的词为复数。又，虽有多数，然以集合、以种类之义，或以心总集、将其统合为一义时，对单一意义如对一（事）的表达，也是单数。依止于多数，却依止于依止的称谓而说、依于依止而对单一意义如对一的表达，也是单数。虽有多义，但依于单一相状，如对单一意义的表达，也是单数。虽非多数，然依于自重、不限定、总纲、理趣、提问、同类、与多种心相应、有多种所缘等方式，对单一意义如对众多的表达，是复数。同样，凡此种种多数，依世间约定，对所谓“其住处之子”这类单一意义如对众多的表达，也是复数。对单一意义，以另一意义作单数指称的形式，如对众多的表达，也是复数。对单一意义，依于依止的方式，如对众多的表达，也是复数。对单一意义，依所缘差别与所作差别，如对众多的表达，也是复数。应知，通过这些方式，当说为一或可说如一时，即为单数；当说为多或可说如多时，即为复数。“多数词”、“非一词”也是对此（复数）的称呼。
Ekavacanabahuvacanesu pana ekassatthassa vacanaṃ ekavacanaṃ. Bahūnamatthānaṃ vacanaṃ bahuvacanaṃ. Atha vā bahuttepi sati samudāyavasena jātivasena vā cittena sampiṇḍetvā ekīkatassatthassa ekassa viya vacanampi ekavacanaṃ, bahutte nissitassa nissayavohārena vuttassa nissayavasena ekassa viya vacanampi ekavacanaṃ, ekattalakkhaṇena bavhatthānaṃ ekavacanaṃ viya vacanampi ekavacanaṃ. Abahuttepi sati attagarukārāparicchedamātikānusandhinayapucchāsabhāgaputhucitta- samāyogaputhuārammaṇavasena ekatthassa bahūnaṃ viya vacanaṃ bahuvacanaṃ, tathā ye ye bahavo tannivāsataṃputtasaṅkhātassekassatthassa rūḷhīvasena bahūnaṃ viya vacanampi bahuvacanaṃ, ekassatthassa aññenatthena ekābhidhānavasena bahūnaṃ viya vacanampi bahuvacanaṃ, ekassatthassa nissitavasena bahūnaṃ viya vacanampi bahuvacanaṃ, ekassatthassa ārammaṇabhedakiccabhedavasena bahūnaṃ viya vacanampi bahuvacanaṃ. Evamimehi ākārehi ekamhi vattabbe, ekamhi viya ca vattabbe ekavacanaṃ, bahumhi vattabbe, bahumhi viya ca vattabbe bahuvacanaṃ hotīti daṭṭhabbaṃ. Puthuvacanaṃ, anekavacananti ca imasseva nāmaṃ.
46在诸词（数）中，此义应由寻求教法义理者，
Vacanesu ayaṃ attho, nāmākhyātavibhattinaṃ;
47通过名词与动词的语尾变化而通达。
Vasena adhigantabbo, sāsanatthagavesinā.
48因此，为阐明其义，此处结合名词与动词的用法一并宣说：如‘国王到来，我的朋友到来，一个心’等，是单一意义的单数用法；‘国王们到来，我的朋友们到来，我的两个儿子都不讨厌，二、三’等，是多数意义的复数用法。
Tasmā tadatthaviññāpanatthaṃ idha nāmikapayogehi sahevākhyātapayoge pavakkhāma – ‘‘rājā āgacchati, sahāyo me āgacchati, ekaṃ citta’’ miccevamādayo ekassatthassa ekavacanapayogā. ‘‘Rājāno āgacchanti, sahāyā me āgacchanti, na me dessā ubho puttā, dve tīṇi’’ iccevamādayo bavhatthānaṃ bahuvacanapayogā.
49如‘那支大军极为庞大，大众已生净信，愿彼一切人随喜，女众中最胜者，我以一套衣服供养佛陀，诸比丘，我将为你们宣说二法，于三宝生大敬爱，人必定生起净信，比丘僧团、军队、天众、圣众’——如是等，以及‘二支、三支’等，是依集合体而将多数意义以单数形式表达。
‘‘Sā senā mahatī āsi, bahujjano pasannosi, sabbo taṃ jano ojināyatu, itthigumbassa pavarā, buddhassāhaṃ vatthayugaṃ adāsiṃ, dvayaṃ vo bhikkhave desessāmi, pemaṃ mahantaṃ ratanattayassa, kare pasādañca naro avassaṃ, bhikkhusaṅgho, balakāyo, devanikāyo, ariyagaṇo’’- iccevamādayo, ‘‘dvikaṃ tika’’miccādayo ca samudāyavasena bavhatthānaṃ ekavacanapayogā.
50然而，在某些此类场合，复数用法亦可得见。正如‘被亲戚团体所供养，天众聚集，所有这些天众，两个天众，三个二支，四个九支’等用法，亦可得见。此应解为：本应以单数表达的集合体，因有多个集合体而用复数表达。而在归类时，它们可归入多数意义的复数中，或单独归类，因此，应知其名为‘依多个集合体的复数’。
Katthaci pana īdisesu ṭhānesu bahuvacanapayogāpi dissanti. Tathā hi ‘‘pūjitā ñātisaṅghehi, devakāyā samāgatā, sabbete devanikāyā, dve devasaṅghā, tīṇi dukāni, cattāri navakāni’’ iccevamādayo payogāpi dissanti. Ime ekavacanavasena vattabbassa samudāyassa bahusamudāyavasena bahuvacanapayogāti gahetabbā, saṅgayhamānā ca bavhatthabahuvacane saṅgahaṃ gacchanti visuṃyeva vā, tasmā bahusamudāyāpekkhabahuvacananti etesaṃ nāmaṃ veditabbaṃ.
51“不应杀生，谷物丰收”等，是依种类而将多数意义用单数表达；也可说，因该种类的共通性而将多数意义用单数表达。
‘‘Pāṇaṃ na hane, sasso sampajjati’’ iccevamādayo jātivasena bavhatthānaṃ ekavacanapayogā, tabbhāvasāmaññena bavhatthānaṃ ekavacanapayogātipi vattuṃ vaṭṭati.
52“王国中受尊敬的龙象，舍卫城有信且已净信”等，是依所依而转起，并以所依言说而说的单数用法。
‘‘Nāgaṃ raṭṭhassa pūjitaṃ, sāvatthī saddhā ahosi pasannā’’ iccevamādayo nissayavasena pavattānaṃ nissayavohārena vuttānamekavacanapayogā.
53“三特相、善与不善、以识为缘而有名色、以名色为缘而有六处、法与律、心军与乾闼婆、无渴爱则无来去、无来去则无死生”等，是依单一特征而将多数意义用单数表达。
‘‘Tilakkhaṇaṃ, kusalākusalaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, dhammavinayo, cittaseno ca gandhabbo, natiyā asati āgatigati na hoti, āgatigatiyā asati cutūpapāto na hoti’’ iccevamādayo ekattalakkhaṇe bavhatthānaṃ ekavacanapayogā.
54‘我们这样执取，我们的本性，梅希亚，当被称为精勤时，我们该怎么说呢’等等，此为单一意义依自我而使用复数表达。
‘‘Evaṃ mayaṃ gaṇhāma, amhākaṃ pakati, padhānanti kho meghiya vadamānaṃ kinti vadeyyāma’’ iccevamādayo ekassatthassa attavasena bahuvacanapayogā.
55‘那些人对那位比丘这样说：“请用食，尊者”，我于人中，作为人，曾给予来客座位’等等，此为单一意义依恭敬而使用复数表达。
‘‘Te manussā taṃ bhikkhuṃ etadavocuṃ ‘bhuñjatha bhante’ti, ahaṃ manussesu manussabhūtā, abbhāgatānā’sanakaṃ adāsiṃ’’ iccevamādayo ekassatthassa garukāravasena bahuvacanapayogā.
56‘无因法，无为法’等等，此为单一意义依无分限而使用复数表达，或依不定数目而使用复数表达。
‘‘Appaccayā dhammā, asaṅkhatā dhammā’’ iccevamādayo ekassatthassa aparicchedavasena bahuvacanapayogā, aniyamitasaṅkhāvasena bahuvacanapayogā vā.
57然而有些人说“依说法流而用复数表达”，这不应采纳。因为如来不会离开正念正知而说法，也不见有任何道理认为：“在论母、问、答这三处教导无因等法时，导师反复以复数形式落入说法流而说法。”
Keci pana ‘‘desanāsotapātavasena bahuvacanapayogā’’tipi vadanti, taṃ na gahetabbaṃ. Na hi tathāgato satisampajaññarahito dhammaṃ deseti, yutti ca na dissati ‘‘mātikāyaṃ pucchāyaṃ vissajjane cāti tīsupi ṭhānesu appaccayādidhamme desento satthā punappunaṃ bahuvacanavasena desanāsote patitvā dhammaṃ desetī’’ti.
58“哪些法是无因的”等，是为单一意义，依论母的连贯方式而用复数表达。
‘‘Katame dhammā appaccayā’’ iccevamādayo ekassatthassa mātikānusandhinayena bahuvacanapayogā.
59“这些法是无因的”等，是为单一意义，依问的连贯方式而用复数表达。
‘‘Ime dhammā appaccayā’’ iccevamādayo ekassatthassa pucchānusandhinayena bahuvacanapayogā.
60“哪些法不是执取的对象？将那些法除外之后，其余的善、不善、无记法”等等，这是针对同一个意义，以提问部分的形式而使用复数表达。
‘‘Katame dhammā no parāmāsā, te dhamme ṭhapetvā avasesā kusalākusalābyākatā dhammā’’ iccevamādayo ekassatthassa pucchāsabhāgena bahuvacanapayogā.
61“诸比丘，另有一些法，甚深、难见、难觉、寂静、微妙、超越寻思、细密、唯智者所能知，如来以自证智亲证之后而宣说”，这是针对同一个意义，以与多种心相应、以多种所缘为根据而使用复数表达。
‘‘Atthi bhikkhave aññeva dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedetī’’ti ayamekassatthassa puthucittasamāyogaputhuārammaṇavasena bahuvacanapayogo.
62一时，世尊住在释迦国迦毗罗卫城的大林中，
‘‘Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ mahāvane,
63毗提诃有诸子，长寿者，能令国土增广；
Santi puttā videhānaṃ, dīghāvu raṭṭhavaḍḍhano;
64他们将于弥提罗统治王国，生主啊。
Te rajjaṃ kārayissanti, mithilāyaṃ pajāpati’’ –
65诸如此类众多语句，是依惯常表达，对“其住处”“其子”所摄之单一义，而用复数。
Iccevamādayo saddā ye ye bahavo, tannivāsataṃputtasaṅkhātassekatthassa rūḷhīvasena bahuvacanapayogā.
66诸如「他招呼舍利弗与目犍连说：『你们去吧，舍利弗们，前往枳吒山，对阿湿波和富那婆娑比丘作驱出羯磨，他们是你们的共住弟子。』」以及「『你们这些良家子，来吧，老虎们，回来吧。』」等，这些是针对一个意义，以另一意义、以同一名称而使用复数表达的例子。
‘‘Sāriputtamoggallāne āmantesi ‘gacchatha tumhe sāriputtā kīṭāgiriṃ gantvā assajipunabbasukānaṃ bhikkhūnaṃ kīṭāgirismā pabbājanīyakammaṃ karotha, tumhākaṃ ete saddhivihārino’ti’’, ‘‘kacci vo kulaputtā, etha byagghā nivattavho’’ iccevamādayo ekassatthassa aññenatthena ekābhidhānavasena bahuvacanapayogā.
67诸如「床们发出吱嘎声」等，这是就一个意义，依所依的关系而使用复数表达。
‘‘Mañcā ukkuṭṭhiṃ karonti’’ iccevamādayo ekassatthassa nissitavasena bahuvacanapayogā.
68「四念处」，这是就一个意义，依所缘的差别而使用复数表达。
‘‘Cattāro satipaṭṭhānā’’ti ayamārammaṇabhedena ekassatthassa bahuvacanapayogo.
69「四正勤」——这是就单一意义，依作用的差别而使用复数的表达。
‘‘Cattāro sammappadhānā’’ti ayaṃ pana kiccabhedena ekassatthassa bahuvacanapayogo.
70其中，单数有五种：约一义的单数、约集合期待的单数、约种类期待的单数、约所依期待的单数、约单一相的单数。而在此，约种类期待的单数，从意义上应视为约普遍期待的单数，当知如此。
Tattha ekatthekavacanaṃ, samudāyāpekkhekavacanaṃ, jātyāpekkhekavacanaṃ, tannissayāpekkhekavacanaṃ, ekattalakkhaṇekavacananti pañcavidhaṃ ekavacanaṃ bhavati. Ettha pana jātyāpekkhekavacanaṃ atthato sāmaññāpekkhekavacanamevāti daṭṭhabbaṃ.
71复数有十五种：约多义的复数、约多集合期待的复数、约自身的复数、约尊重的复数、约不确定的复数、约论母关联理趣的复数、约提问关联理趣的复数、约提问部分的复数、约多心相应多所缘的复数、约其住处的复数、约其儿子的复数、约同名的复数、约其所依期待的复数、约所缘差别的复数、约作用差别的复数。如是，所有单数与复数共摄为二十种。于此，有巴利语的确定——
Bavhatthabahuvacanaṃ, bahusamudāyāpekkhabahuvacanaṃ, attabahuvacanaṃ, garukārabahuvacanaṃ, aparicchedabahuvacanaṃ, mātikānusandhinayabahuvacanaṃ, pucchānusandhinayabahuvacanaṃ, pucchāsabhāgabahuvacanaṃ, puthucittasamāyogaputhuārammaṇabahuvacanaṃ, tannivāsabahuvacanaṃ, taṃputtabahuvacanaṃ, ekābhidhānabahuvacanaṃ, tannissitāpekkhabahuvacanaṃ , ārammaṇabhedabahuvacanaṃ, kiccabhedabahuvacananti pannarasavidhaṃ bahuvacanaṃ bhavati. Iccevaṃ vīsadhā sabbāni ekavacanabahuvacanāni saṅgahitāni. Atridaṃ pāḷivavatthānaṃ –
72单数形式也可表达单数义、复数义、语气义以及光芒等义。
Ekatthe dekavacana-ñcitarasmitarampi ca;
73集合体、种类、单一性等特征，亦可以单数形式表达。
Samudāyajātiekatta-lakkhaṇekavacopi ca;
74在附有义注的三藏中，经文里大多可见。
Sāṭṭhakathe piṭakamhi, pāṭhe pāyena dissare.
75然而，对于应受尊敬者或非单一对象，则使用复数形式。
Garumhi cattanekasmiṃ, bahuvacanakaṃ pana;
76在巴利圣典中，这种用法少见；而在义注与复注中，则十分常见。
Pāḷiyaṃ appakaṃ aṭṭha-kathāṭīkāsu taṃ bahuṃ.
77正如在巴利圣典中，大量使用的正是单数形式。
Tathā hi bahukaṃ deka-vacanaṃyeva pāḷiyaṃ;
78对于应受尊敬者或非单一对象，此处举例说明如下。
Garumhi cattanekasmiṃ, idamettha nidassanaṃ.
79“礼敬您，人中最胜；礼敬您，人中最上。”
‘‘Namo te purisājañña, namo te purisuttama;
80“依凭您的教法，我已证得不死之境。”
Tava sāsanamāgamma, pattomhi amataṃ padaṃ’’.
81如这些文句，在胜者的教法中多处可见。
Iccevamādayo pāṭhā, bahudhā jinasāsane;
82智者，即审辨文字者，应知它们如是显现。
Dissantīti vijāneyya, vidvā akkharacintako.
83即便大圣者之秘义，亦以复数表达深切敬意。
Sātisayaṃ garukārā-rahassāpi mahesino;
84因由单数语式的结合，其说明方得显现。
Ekavacanayogena, niddeso dissate yato.
85是故，善巧于言辞者，当随顺其义而作。
Tato vohārakusalo, kareyyatthānurūpato;
86具慧者当知，或为单数之结合，或为其余复数之用。
Ekavacanayogaṃ vā, itaraṃ vā sumedhaso.
87多数情况下，于此依止处，采用复数形式。
Pāyena tannivāsamhi, bahuvacanakaṃ ṭhitaṃ;
88于此依止处，复数形式亦有少数可用作单数。
Taṃputte appakaṃ tanni-ssayekavacanampi ca.
89于散心无别、本母衔接等处。
Puthucittāpariccheda-mātikāsandhiādisu;
90复数语式虽为复数，亦可显示为单数之义。
Bahuvacanakañcāpi, appakanti pakāsaye.
91虽由同一名称而有其作用，或依行境而如是；
Ekābhidhānato kiccā, tathā gocaratopi ca;
92复数语式，若依止于彼或观待彼缘，亦可视为单数。
Bahuvacanakaṃ tanni-ssitāpekkhañca appakaṃ.
93如是了知此具有结合的双数词后，
Iccevaṃ sappayogaṃ tu, ñatvāna vacanadvayaṃ;
94然而，表达应由明辨者依巴利语的原文而作出。
Kātabbo pana vohāro, yathāpāḷi vibhāvinā.
95现在，我们将依时间等来说明动词的现行：亦即阐明其动词特征——一种以时间、作用、人称来说明行为特征者。其中，“时间”依过去、未来、现在分为三种时态；又依过去、未来、现在的已知、考虑、随顺状态，则分为六种时态，每一时态各有三种人称。
Idāni kālādivasena ākhyātappavattiṃ dīpayissāma – kālakārakapurisaparidīpakaṃ kriyālakkhaṇaṃ ākhyātikaṃ. Tatra kālanti atītānāgatapaccuppannavasena tayo kālā, atītānāgatapaccuppannāṇattiparikappakālātipattivasena pana cha, te ekekā tipurisakā.
96在所述的诸类时间中，当此动词正在发生时，正是由这一时间而显现。
Vuttappakārakālesu, yadidaṃ vattate yato;
97因此，该动词词根被认为具有指示时间的作用。
Ākhyātikaṃ tato tassa, kāladīpanatā matā.
98所谓‘Kāraka’（作用者），即指业、作者与状态。它们依近取、主要及自性的方式而称为‘作用者’，也就是‘做’与‘使做’。应当了知，这些作用者依次是行为之因、行为之成办者与行为之自性。
Kārakanti kammakattubhāvā. Te hi upacāramukhyasabhāvavasena karonti karaṇanti ca ‘‘kārakā’’ti vuccanti. Teva yathākkamaṃ kriyānimitta taṃsādhaka taṃsabhāvāti veditabbā.
99业、作者与状态：作用者有此三种。
Kammaṃ kattā ca bhāvo ca, iccevaṃ kārakā tidhā;
100在这里，格词缀被称为作用者，而非在真实意义上另有其他。
Vibhattipaccayā ettha, vuttā nāññatra saccato.
101诸如“被轻视”等，是在业的作用者中成立的。
‘‘Paribhaviyyati’’ccādī, kamme sijjhanti kārake;
102“生起”等（动词），于作者作用者中成立。
‘‘Sambhavatī’’tiādīni, sijjhare kattukārake.
103“被灭去”等（动词），于状态作用者中成立。
‘‘Vibhaviyyati’’iccādī, bhāve sijjhanti kārake;
104在这三种作用者中，格位词缀如是而认定。
Tividhesvevametesu, vibhattipaccayā matā.
105凡动词，若离三种作用者，则全然无有。
Kārakattayamuttaṃ yaṃ, ākhyātaṃ natthi sabbaso;
106因此，即便是这些表示作用者之义的动词，亦被称为动词。
Tasmā taddīpanattampi, tassākhyātassa bhāsitaṃ.
107然而，即使状态的作用者性未被显说，
Kārakattaṃ tu bhāvassa, sacepi na samīritaṃ;
108以无因的作者之相与状态而言。
Kārakalakkhaṇe tena, bhāvena ca avatthunā.
109行为的成就并不存在，依理而论，亦无此行为。
Kriyānipphatti natthīti, yuttitopi ca natthi taṃ;
110同样，在语法学家的语词中，亦无此行为的称谓。
Tathāpākhyātike tassa, tabbohāro niruttiyaṃ;
111‘此乃确立之理趣’，乃我等如是思惟后所说。
Patiṭṭhitanayovāti, mantvā amhehi bhāsito.
112“人”有单数与复数，分为第一人、中人与最上人。其中，第一人在与动词词形处于同一语法关系时，若名词为施事表达或受事表达、且为主格形式，并排除“你”“我”等词，则即便如“精进成就，菩提于四道中称为智”等句中那样被使用，或如“他说或做，知者称我为压迫者，称为说”等句中那样未被使用，也随一切词根而成为其后。然而，在某些巴利语段落中，由于名词未被使用，第一人的用法意义难以理解，例如“我将令你感受苦，在那里，愿他们安慰我”。此处因省略了“脚”一词，其意趣为：我因宣说苦法而力倦疲乏，愿天神以双脚安慰我，你们对我说“放松地说吧”。
Purisoti ekavacanabahuvacanakā paṭhamamajjhimuttamapurisā. Tattha paṭhamapuriso ākhyātapadena tulyādhikaraṇe sādhakavācake vā kammavācake vā tumhā’mhasaddavajjite paccattavacanabhūte nāmamhi ‘‘abhinīhāro samijjhati, bodhi vuccati catūsu maggesuñāṇa’’ntiādīsu viya payujjamānepi, taṭṭhāniyatte sati ‘‘bhāsati vā karoti vā, pīḷiyakkhoti maṃ vidū, vuccatīti vacana’’ntiādīsu viya appayujjamānepi sabbadhātūhi paro hoti. Katthaci pana pāḷippadese nāmassa appayuttattā paṭhamapurisapayogattho duranubodho bhavati, yathā ‘‘dukkhaṃ te vedayissāmi, tattha assāsayantu ma’’nti. Tathā hi ettha ‘‘pādā’’ti pāṭhaseso, tasmiṃ dukkhasāsanārocane vattuṃ avisahanavasena kilamantaṃ maṃ devassa ubho pādā assāsentu, vissaṭṭho kathehīti maṃ vadathāti adhippāyo ca bhavati.
113因为巴利语中，存有极为难解的意趣。
Adhippāyo sudubbodho, yasmā vijjati pāḷiyaṃ;
114因此，智者亲近而受持，尊重那尊重可尊重者的人。
Tasmā upaṭṭhahaṃ gaṇhe, garuṃ garumataṃ vidū.
115在这里，这些是以 bhū 词根为主的例句，因 bhū 词根增盛之故。句型如：他轻视，他们轻视，轻视，轻视。敌人被征服，一切被体验，被征服，被体验。当名词虽为施事表达，但因非主格而与动词词形无同一语法关系时，依靠受事表达为主格的同一关系词，可获得第一人等三种情况。如何呢？如：人被提婆达多轻视，你被提婆达多轻视，我们被不善法所轻视。然而，此处不应说：“在‘他们默然谴责’等句中，名词虽为受事表达，但因非主格而与动词词形无同一语法关系，因而第一人不应生起。”为何呢？因为在“他们默然谴责”等句中，人们所想求的恰是应补充的施事表达名词“人们”与动词词形的同一语法关系。此后亦然，依此理趣。
Tatrimāni bhūdhātādhikārattā bhūdhātuvasena nidassanapadāni. So paribhavati, te paribhavanti, paribhavati, paribhavanti. Sapatto abhibhaviyate, sabbā vityā’nubhūyate, abhibhaviyate, anubhūyateti. Yattha satipi nāmassa sādhakavācakatte apaccattavacanattā ākhyātapadena tulyādhikaraṇatā na labbhati, tattha kammavācakaṃ paccattavacanabhūtaṃ tulyādhikaraṇapadaṃ paṭicca paṭhamapurisādayo tayo labbhanti. Taṃ yathā? Paribhaviyyate puriso devadattena, paribhaviyyase tvaṃ devadattena, paribhaviyyamhe mayaṃ akusalehi dhammehi. Ettha panidaṃ vacanaṃ na vattabbaṃ ‘‘nindanti tuṇhimāsina’ntiādīsu satipi nāmassa kammavācakatte apaccattavacanattā ākhyātapadena tulyādhikaraṇatā na labbhatīti paṭhamapurisuppatti na siyā’’ti. Kasmāti ce? ‘‘Nindanti tuṇhimāsina’’ntiādīsu ‘‘janā’’ti ajjhāharitabbassa sādhakavācakassa nāmassa saddhimākhyātapadena tulyādhikaraṇabhāvassa icchitattā. Evamuttaratrāpi nayo.
116中人与动词词形在同一语法关系上，当“你”词作为施事表达或受事表达且为主格形式时，不论它被使用，或因属于那种情况而未被使用时，随一切词根而成为其后。如：你超越，你们超越，超越，你们超越。你被提婆达多轻视，你们被轻视。当“你”词虽为施事表达，但因非主格而与动词词形无同一语法关系时，那里便不是中人。然而，依止受事表达为主格的同一关系词，则有其他二者。如何呢？如：敌人被你征服，我被你征服。
Majjhimapuriso ākhyātapadena tulyādhikaraṇe sādhakavācake vā kammavācake vā paccattavacanabhūte tumhasadde payujjamānepi, taṭṭhāniyatte sati appayujjamānepi sabbadhātūhi paro hoti. Tvaṃ atibhavasi, tumhe atibhavatha, atibhavasi, atibhavatha. Tvaṃ paribhaviyase devadattena, tumhe paribhaviyavhe. Yattha satipi tumhasaddassa sādhakavācakatte apaccattavacanattā ākhyātapadena tulyādhikaraṇatā na labbhati, na tattha majjhimapuriso hoti. Itare pana dve honti kammavācakaṃ paccattavacanabhūtaṃ tulyādhikaraṇapadaṃ paṭicca. Taṃ yathā? Tayā abhibhaviyate sapatto, tayā abhibhaviye ahaṃ.
117最上人与动词词形在同一语法关系上，当“我”词为施事表达或受事表达且为主格形式时，即使被使用，或当有那种情况而不被使用时，也随一切词根而成为其后。我轻视，我们轻视，轻视，我们轻视。我被不善法所轻视，我们被轻视，被轻视，被轻视。当“我”词虽为施事表达，但因非主格而与动词词形无同一语法关系时，那里不是最上人。然而，依止受事表达为主格的同一关系词，有其他二者。如何呢？成就被我体验，你被我征服。如是，无论何处，当施事表达或受事表达的名词等为主格形式，与动词词形获得同一语法关系时，那里便得第一人等。因此，名等为主格形式的同一语法关系性，正是第一人等生起之因。
Uttamapuriso ākhyātapadena tulyādhikaraṇe sādhakavācake vā kammavācake vā paccattavacanabhūte amhasadde payujjamānepi, taṭṭhāniyatte sati appayujjamānepi sabbadhātūhi paro hoti. Ahaṃ paribhavāmi, mayaṃ paribhavāma, paribhavāmi, paribhavāma. Ahaṃ paribhaviyyāmi akusalehi dhammehi, mayaṃ paribhaviyyāma, paribhaviyyāmi, paribhaviyyāma. Yattha satipi amhasaddassa sādhakavācakatte apaccattavacanattā ākhyātapadena tulyādhikaraṇatā na labbhati, na tattha uttamapuriso hoti. Itare pana dve honti kammavācakaṃ paccattavacanabhūtaṃ tulyādhikaraṇapadaṃ paṭicca. Taṃ yathā? Mayā anubhaviyate sampatti, mayā abhibhaviyase tvaṃ. Evaṃ yattha yattha sādhakavācakānaṃ vā kammavācakānaṃ vā nāmādīnaṃ paccattavacanabhūtānaṃ ākhyātapadehi tulyādhikaraṇatte laddhe tattha tattha paṭhamapurisādayo labbhanti, tasmā nāmādīnaṃ paccattavacanabhūtānaṃ tulyādhikaraṇabhāvoyeva paṭhamapurisādīnamuppattiyā kāraṇaṃ.
118当二人或三人同被称呼时，应取后位者。此处，“同被称呼”是指在同一时间一并称呼。而这仅在使用连接词ca时才成立；若未用ca而于不同时间分别称呼，则不取后位者。例如：“你们是义利善巧者，我们是义利善巧者”等为此类用例。其中，在“你们是义利善巧者”的表述中，当二人同被称呼时，应取后位者，即“他是义利善巧者，你是义利善巧者，你们是义利善巧者”。而在“我们是义利善巧者”中，当二人同被称呼时，应取后位者，即“他是义利善巧者，我是义利善巧者，我们是义利善巧者”，或“你是义利善巧者，我是义利善巧者，我们是义利善巧者”。当三人同被称呼时，应取后位者，即“他是义利善巧者，你是义利善巧者，我是义利善巧者，我们是义利善巧者”，或“他是义利善巧者，他们是义利善巧者，你是义利善巧者，你们是义利善巧者，我是义利善巧者，我们是义利善巧者”。
Dvinnaṃ tiṇṇaṃ vā purisānamekābhidhāne paro puriso gahetabbo. Ettha ekābhidhānaṃ nāma ekato abhidhānaṃ ekakālābhidhānañca. Tañca kho casaddapayogeyeva, acasaddapayoge bhinnakālābhidhāne taggahaṇābhāvato. ‘‘Tumhe atthakusalā bhavatha, mayamatthakusalā bhavāma’’ iccevamādayo tappayogā. Tattha tumhe atthakusalā bhavatha – iccetasmiṃ vohāre ‘‘so ca atthakusalo bhavati, tvañca atthakusalo bhavasi, tumhe atthakusalā bhavathā’’ti evaṃ dvinnamekābhidhāne paro puriso gahetabbo. ‘‘Mayamatthakusalā bhavāma’’ iccetasmiṃ pana ‘‘so ca atthakusalo bhavati, ahañca atthakusalo bhavāmi, mayamatthakusalā bhavāmā’’ti vā ‘‘tvañca atthakusalo bhavasi, ahañca atthakusalo bhavāmi, mayamatthakusalā bhavāmā’’ti vā evampi dvinnamekābhidhāne paro puriso gahetabbo. ‘‘So ca atthakusalo bhavati, tvañca atthakusalo bhavasi, ahañca atthakusalo bhavāmi, mayamatthakusalā bhavāmā’’ti vā ‘‘so ca atthakusalo bhavati, te ca atthakusalā bhavanti, tvañca atthakusalo bhavasi, tumhe ca atthakusalā bhavatha, ahañca atthakusalo bhavāmi, mayamatthakusalā bhavāmā’’ti vā evaṃ tiṇṇamekābhidhāne paro puriso gahetabbo.
119又有另一种义理方法被阐明：“你也是义利善巧者，他也是义利善巧者，你们是义利善巧者”，或者“我也是义利善巧者，他也是义利善巧者，我们是义利善巧者”。依此方法，义理方法可有多种分类。同样，在其余诸格，如第五格、第七格等中，应取“他人”之称。而且，对于一切表“存在”义的动词词根，取复数词尾；但并非在复数词尾中取表达单一自我或应尊重的单一对象之义的动词词尾。于此，有阐明此论诘的偈颂：
Aparopi atthanayo vuccati – ‘‘tvañca atthakusalo bhavasi, so ca atthakusalo bhavati, tumhe atthakusalā bhavathā’’ti vā ‘‘ahañca atthakusalo bhavāmi, so ca atthakusalo bhavati, mayamatthakusalā bhavāmā’’ti vā iminā nayena anekappabhedo atthanayo. Evaṃ sesāsu vibhattīsu pañcamīsattamiyādīsu paropuriso gahetabbo. Sabbesu ca kriyāpadesu bavhatthavācakesu bahuvacanantesu, na pana bahuvacanantesupi ekassattano vācakesu garukātabbassekassatthassa vācakesu ca kriyāpadesu. Ettha codanāsandīpaniyo imā gāthā –
120于「你存在，他也存在」等言论中，
‘‘Tvañca bhavasi so cāpi, bhavati’’ccādibhāsane;
121「你们存在」等，对他人的称述又如何成立？
‘‘Tumhe bhavatha’’ iccādi, paroposo kathaṃ siyā?;
122于「我存在，他也存在」等言论中，
‘‘Ahaṃ bhavāmi so cāpi, bhavati’’ccādibhāsane;
123“我等存在”等言，最上者之称又如何能成立？
‘‘Mayaṃ bhavāma’’iccādi, uttamo ca kathaṃ siyā?;
124于此有云：
Ettha ca vuccate –
125随后所说之“他”名，乃依名称之次第，
Pacchā vutto paro nāma, saññāya paṭipāṭiyā;
126然而，应如此把握：所谓“他人”者。
Evaṃ pana gahetabbo, paropurisanāmako.
127从第一人称而言，有“他”之名；中称与最上称亦然；
Paṭhamamhā paro nāma, majjhimo uttamopi ca;
128从中称而言，有“他”之名；最上者则称为“人”。
Majjhimamhā paro nāma, uttamo puriso ruto.
129如此，此处的把握，随顺世俗用语。
Evaṃ tu gahaṇañhettha, vohārassānulomakaṃ;
130在如此随顺的把握中，没有任何过失。
Doso tadanulomamhi, gahaṇasmiṃ na vijjati.
131贤女，愿你安乐，此亦是大鹿。
‘‘Tvañca bhadde sukhī hohi, eso cāpi mahāmigo’’;
132见到此读法，我们便这样说。
Iti pāṭho yato diṭṭho, tasmā evaṃ vademase.
133‘愿你们两人快乐’之意，于此可见。
‘‘Tumhe dve sukhitā hotha’’, iccattho tattha dissati;
134此理亦依我己见如此说。
Evaṃpyayaṃ nayo vutto, attanomatiyā mama.
135虽有己见，所说皆羸弱；
Attanomati kiñcāpi, kathitā sabbadubbalā;
136然依正理而说，无可訾议。
Tathāpi nayamādāya, kathitattā akopiyā.
137“我以法治理王国，你们却将我逐出国境；
‘‘Dhammena rajjaṃ kārentaṃ, raṭṭhā pabbājayittha maṃ;
138而你们，乡民与市民，皆已聚集。」
Tvañca jānapadā ceva, negamā ca samāgatā’’.
139我与玛蒂天女，以及阇利与黑鹿二子；
‘‘Ahañca maddidevī ca, jālīkaṇhājinā cubho;
140互相除却忧愁，那时我们共住在林间。」
Aññamaññaṃ sokanudā, vasāma assame tadā’’.
141这些偈颂也正是此义的明证。
Etā gāthāpi etassa, atthassa pana sādhikā;
142依前文所述之理，义趣自然明了。
Tāsu vuttanayeneva, attho supākaṭo siyā;
143如是，智者自当了知，多言何为？
Evaṃ viññūhi viññeyyaṃ, bahunā bhāsitena kiṃ.
144以悦意的方式，或以任何方式宣说；
Ākārena manāpena, kathane yena kenaci;
145若意义不相违，这便是智者的准则。
Na virujjhati ce attho, taṃ pamāṇaṃ sudhīmataṃ.
146此依三种人称而得，称为‘他称’；
Purisattayato eso, paropurisanāmako;
147它不可单独获得，正如那已含摄于其中者。
Nupalabbhati paccekaṃ, tadantogadhatova yaṃ.
148为令听者通达，于一切世俗言说中；
Pāṭavatthāya sotūnaṃ, vohāratthesu sabbaso;
149虽不能单独获得，却如同已获得般被举出。
Visuṃ alabbhamānopi, labbhamānova uddhaṭo.
150于此略说：应如是观察人称的运用——‘表我义者为最上，表你义者为中，表他义者为初。’
Saṅkhepatopettha purisappavatti evaṃ upalakkhitabbā ‘‘amhavacanatthe uttamo, tumhavacanatthe majjhimo, aññesaṃ vacanatthe paṭhamo’’ti.
151由于‘你’等之人称概念已说，以此之故，
Tyādīnaṃ purisasaññā, yasmā vuttā tato idaṃ;
152应知此以‘彼’为终之动词，乃能阐明人称。
Tabbantākhyātikaṃ ñeyyaṃ, purisaparidīpakaṃ.
153如此，已于一切处说明了动词所表示的时态、施事者与人称。
Evaṃ sabbathāpi ākhyātikassa kālakārakapurisaparidīpanatā vuttā.
154所谓“行为相”：于此，应如何了知动词的行为相？
Kriyālakkhaṇanti ettha kathaṃ ākhyātikassa kriyālakkhaṇatā veditabbā?
155所谓“相”者，即由此标示行为；或行为即是其相。
Lakkhiyati kriyāyetaṃ, kriyā vā assa lakkhaṇaṃ;
156如是，行为相应当这样来了知，确实如此。
Kriyālakkhaṇatā evaṃ, veditabbā tathā hi ca.
157当听到“去”等词时，这便是能够显明行为的词。
‘‘Gacchati’’ccādikaṃ sutvā, kriyāsandīpanaṃ padaṃ;
158为通达言辞的智者命名为“动词”。
‘‘Ākhyātika’’nti dhīrehi, ākhyātaññūhi saññitaṃ.
159名称的特征，在于如以言词指称事物；
Lakkhaṇaṃ hoti nāmassa, yathā satvābhidhānatā;
160同样地，行为指称性正是动词的特征。
Kriyābhidhānatā evaṃ, ākhyātasseva lakkhaṇaṃ.
161然而就义而言，在此其特征是行为表述性。
Atthato pana etassa, kriyāvācakatā idha;
162此即‘相’，应由了知相者以‘相’称之。
Lakkhaṇaṃ iti viññeyyaṃ, lakkhaṇaññūhi lakkhitaṃ.
163若被问‘你在做什么？’，以‘我在煮’等作答时，其中的‘我’……
‘‘Kiṃ karosī’’ti puṭṭhassa, ‘‘pacāmi’’ccādinā ‘‘ahaṃ’’;
164由给予回答，行为表述性得以成立。
Paṭivācāya dānena, kriyāvācakatā matā.
165如是，当知动词的行为特征。
Evamākhyātikassa kriyālakkhaṇatā veditabbā;
166如今，应如此了知诸时中语尾变化的运作——
Idāni kālesu vibhattippavatti evaṃ veditabbā –
167在现在时中，现在时式转起；
Paccuppannamhi kālasmiṃ, vattamānā pavattati;
168在“曾希求与曾获得”之义中，于现在时用第五格。
Āsiṭṭhāṇāpanatthesu, paccuppannamhi pañcamī.
169在现在时中，于“思择与随许”之义用第七格。
Paccuppanne parikappā-numatyatthesu sattamī;
170于非现见的过去，便以他闻式发生。
Appaccakkhe atītamhi, parokkhā sampavattati.
171于“从昨日开始”之时，所说为过去；
Hiyyo pabhuti kālasmiṃ, atītamhi pavattati;
172无论现见与否，依言说皆称为过去时；
Paccakkhe vā apaccakkhe, hiyyattanī niruttitā.
173于“从今日开始”之时，所说为过去；
Ajjappabhuti kālasmiṃ, atītamhi pavattati;
174于现前或不现前，皆依近今日（昨日）而得名；
Paccakkhe vā apaccakkhe, samīpejjatanavhayā.
175于未来“将有”中，随其时而转起；
Anāgate bhavissantī, kālasmiṃ sampavattati;
176唯就行为已越过，于过去时称为已过者；
Kriyātipannamattamhi, tīte kālātipattikā;
177“于未来亦有”，乃通晓言辞者所说。
Anāgatepi hotīti, niruttaññūhi bhāsitā.
178如此，了知各时中变位规律之后，经典中所见那些微妙、极其清晰、成为广大锐利智慧境界的用法，欲求精通者，应依前述次第观察所说的动词词根序列：bhavati, bhavanti; bhavasi, bhavatha; bhavāmi, bhavāma; bhavate, bhavante; bhavase, bhavavhe; bhave, bhavāmhe。此为无余结合等的动词词根。
Evaṃ kālesu vibhattippavattiṃ ñatvā ye te suttantesu vicittā suvisadavipulatikhiṇabuddhivisayabhūtā payogā dissanti, tesu pāṭavamicchantehi tyādikkamena vuccamānā kriyāpadamālā sallakkhitabbā – bhavati, bhavanti. Bhavasi, bhavatha. Bhavāmi, bhavāma. Bhavate, bhavante. Bhavase, bhavavhe. Bhave, bhavāmhe. Ayaṃ aññayogādirahitā kriyāpadamālā.
179经典中，亦有虽表义而不含“他结合”等形式的动词。即如：“诸行无常，当以慧观时”“你对我所说，御者”“我往别处去”等。这些是为阐明该义而列出的动词词尾组。
Dissanti ca suttantesu atthasambhavepi aññayogādirahitāni kriyāpadāni. Seyyathidaṃ? ‘‘Sabbe saṅkhārā aniccāti, yadā paññāya passati. Yaṃ maṃ bhaṇasi sārathi. Aññaṃ sepaṇṇi gacchāmi’’ iccevamādīni etassatthassa paridīpaniyā kriyāpadamālā.
180于此处，动词词尾的结合方式有三种：他结合、我结合、无别结合。其中，中等人称当依他结合来理解，上等人称当依我结合来理解，第一人称当依无别结合来理解。依此次第，有偈颂如下——
Ettha tividho kriyāpadesu yogo tayogo, mayogo, aññayogo ca. Tattha majjhimapurisā tayogavasena gahetabbā, uttamapurisā mayogavasena. Paṭhamapurisā aññayogavasena. Tyādīnamettha paṭipāṭiyā ayaṃ anugīti –
181第一人称以无别结合，中等人称则以他结合；
Aññayogena paṭhamā, tayogena tu majjhimā;
182上等人称以我结合，智者当如是领解。
Mayogenuttamā honti, gahetabbā vibhāvinā.
183为令听者善巧于运用，今再列举一组含有‘无别结合’等的动词词尾：‘他成为’、‘他们成为’；‘你成为’、‘你们成为’；‘我成为’、‘我们成为’；‘他成为’、‘他们成为’；‘你成为’、‘你们成为’；‘我成为’、‘我们成为’。此即含有‘无别结合’等的动词词尾组。
Sotūnaṃ payogesu kosallatthaṃ aññayogādisahitamaparampi kriyāpadamālaṃ vadāma – so bhavati, te bhavanti. Tvaṃ bhavasi, tumhe bhavatha. Ahaṃ bhavāmi, mayaṃ bhavāma. So bhavate, te bhavante. Tvaṃ bhavase, tumhe bhavavhe. Ahaṃ bhave, mayaṃ bhavāmhe. Ayaṃ aññayogādisahitā kriyāpadamālā.
184在经典中，也可见到含有‘无别结合’等的动词形式。例如：‘天子，此童子有善安立之足，此亦是彼大人之大人相；彼有此七宝。于应迟缓时疾行，于应疾行时迟缓者，你是我的老师，我亦欲见，我父已来此处’等，如是即为阐明此义而例示的动词词尾组。
Dissanti ca suttantesu aññayogādisahitānipi kriyāpadāni. Seyyathidaṃ? ‘‘Yaṃpāyaṃ deva kumāro suppatiṭṭhitapādo, idampimassa mahāpurisassa mahāpurisalakkhaṇaṃ bhavati, tassimāni satta ratanāni bhavanti. Yo dandhakāle tarati , taraṇīye ca dandhati, tvaṃsi ācariyo mama, ahampi daṭṭhukāmosmi, pitaraṃ me idhāgataṃ’’ iccevamādīni etassatthassa paridīpaniyā kriyāpadamālā.
185凡以‘你’之词用于应说之义，却非表达‘你’义者，此词并不成就动词词尾的‘含他结合性’，而仅成就‘含无别结合性’。凡以‘我’之词用于应说之义，却非表达‘我’义者，此词亦不成就动词词尾的‘含我结合性’，而仅成就‘含无别结合性’。
Yo tumhasaddena vattabbe atthe nipatati, na pana hoti tumhatthavācako, neso saddo kriyāpadassa tayogasahitattaṃ sādheti, aññadatthu aññayogasahitattaññeva sādheti. Yo ca amhasaddena vattabbe atthe nipatati, na pana hoti amhatthavācako, na sopi saddo kriyāpadassa mayogasahitattaṃ sādheti, aññadatthu aññayogasahitattaññeva sādheti.
186其中，以“你”之词表达当说之义者，例如：“尊者并非为福德事而来觐见尸毗王，尊者切勿致力于分裂和合僧团。尊者，世尊在此浣洗粪扫衣。”诸如此类的用法。以“我”之词表达当说之义者，例如：“大雄啊，优波离顶礼世尊之足。大雄啊，您的这位声闻弟子顶礼世尊之足。”诸如此类的用法。于此应当了知：指示“你、你们、我、我们”等义，而有别于他结合、我结合而指示他义之用法，即名为“无别结合”，此中现起者为第一人称。
Tatra tumhasaddena tāva vattabbatthe – ‘‘na bhavaṃ eti puññatthaṃ, sivirājassa dassanaṃ. Māyasmā samaggassa saṅghassa bhedāya parakkami. Idha bhante bhagavā paṃsukūlaṃ dhovatū’’ti iccevamādayo payogā. Amhasaddena pana vattabbatthe ‘‘upāli taṃ mahāvīra, pāde vandati satthuno. Sāvako te mahāvīra, saraṇo vandati satthuno’’ti ca iccevamādayo payogā. Idametthupalakkhitabbaṃ ‘‘tvaṃ tumhe ahaṃ maya’’nti atthadīpaka tayoga mayogato añño aññatthadīpano payogoyeva aññayogo nāma, tattha paṭhamapuriso bhavatīti.
187若如是，则于“他举起那过于量、纯铁所成之山顶，屹立虚空之中。我闻此语而得净信，七仙之语啊”等语中，又当如何解释？因此处仅见有中等人称与上等人称之出现，而未现第一人称。答曰：于“他举起那过于量、纯铁所成之山顶，屹立虚空之中”等语中，因见“他”等名词、“你”、“我”等表义之词，以及“站立”等动词词尾，与绝对应被补充之词有同格关系且为其属性，故知中等人称与上等人称亦可出现。于此类用法中，依动词词尾之显现，虽未直接出现，亦应当补充“你”、“我”等词。然而，于某些地方，亦可见到完整表达者，如：“你既已行至歧路，又将如何对待曼迪？我将游行，从此村至彼村，从此城至彼城。”
Yajjevaṃ ‘‘sabbāyasaṃ kūṭamatippamāṇaṃ, paggayha so tiṭṭhasi antalikkhe. Esa sutvā pasīdāmi, vaco te isisattamā’’tiādīsu kathaṃ. Ettha hi majjhimuttamapurisasambhavoyeva dissati, na tu paṭhamapurisasambhavoti? Vuccate – ‘‘sabbāyasaṃ kūṭamatippamāṇaṃ, paggayha so tiṭṭhasi antalikkhe’’tiādīsu ‘‘so’’tiādikassa nāmasaddassa tumha’mhasaddassatthavācakasaddehi‘‘tiṭṭhasī’’tiādīnaṃ syādyantānaṃ padānaṃ dassanato accantamajjhāharitabbehi samānādhikaraṇattā tagguṇabhūtattā ca majjhimuttamapurisasambhavo samadhigantabbo. Īdisesu payogesu syādyantānaṃ dassanavasena avijjamānānipi ajjhāharitabbāni ‘‘tvamaha’’miccādīni padāni bhavanti. Katthaci pana paripuṇṇāni dissanti ‘‘sātvaṃ vaṅkamanuppattā, kathaṃ maddi karissasi. So ahaṃ vicarissāmi, gāmā gāmaṃ purā pura’’nti iccevamādīsu.
188由于动词是以动作为其特相，且无性别区分，为表明其于三种性别中皆可通用的特性，兹再列举一组动词词尾——
Ākhyātikassa kriyālakkhaṇattā aliṅgabhedattā ca tiṇṇaṃ liṅgānaṃ sādhāraṇabhāvaparidīpanatthaṃ aparampi kriyāpadamālaṃ vadāma –
189男子存在，女子存在，心存在；男子们存在，女子们存在，心们存在。喂，男子，你存在；喂，女子，你存在；喂，心，你存在。诸位男子，你们存在；诸位女子，你们存在；诸位心，你们存在。我是男子，我是女子，我是心；我们是男子们，我们是女子们，我们是心们。
Puriso bhavati, kaññā bhavati, cittaṃ bhavati, purisā bhavanti, kaññāyo bhavanti, cittāni bhavanti. Bho purisa tvaṃ bhavasi, bhoti kaññe tvaṃ bhavasi, bho citta tvaṃ bhavasi, bhavanto purisā tumhe bhavatha, bhotiyo kaññāyo tumhe bhavatha, bhavanto cittāni tumhe bhavatha. Ahaṃ puriso bhavāmi, ahaṃ kaññā bhavāmi, ahaṃ cittaṃ bhavāmi, mayaṃ purisā bhavāma, mayaṃ kaññāyo bhavāma, mayaṃ cittāni bhavāma.
190这一方法同样适用于为己身语态的示词，也适用于其余诸格的一切词形。这就是连同三种性别共通性一起显示的动词词尾组。
Esa nayo attanopadesu, sesavibhattīnaṃ sabbapadesupi. Ayamākhyātikassa tiṇṇaṃ liṅgānaṃ sādhāraṇabhāvaparidīpanī kriyāpadamālāva.
191这在《尼鲁提藏》中早已有言：‘动词的特征即是ākhyātika，它无性别区分。’其中，‘无性别区分’是何意？是说阴性、阳性、中性三者无有差别，故称为‘无性别区分’。例如‘puriso gacchati, kaññā gacchati, cittaṃ gacchati’。在四种分列的动词变化中，正如以‘bhavati’这类以a音结尾的语基，可构成‘bhavati bhavanti bhavasi’等动词变化序列，同样地，对于‘ubbhavati’等以a音结尾的语基，也应构成‘ubbhavati ubbhavanti ubbhavasi’等动词变化序列。然而，‘bhoti sambhoti’等是以o音结尾的语基，‘bhāveti vibhāveti’等是以e音结尾的语基，应依循经文所示之规则来构成变化序列，而非依照此处所说的方法。因为在这些地方，动词变化的方式难以了知。因此，应当依循实际出现的形态来构成动词变化序列。世间并非对每一个动词词根，都使用全部九十六种语词变化来组合言说，即便不那样说，他们的言谈也并非因此就不完整。所以，
Vuttañhetaṃ niruttipiṭake ‘‘kriyālakkhaṇamākhyātikamaliṅgabheda’’miti. Tatra aliṅgabhedamiti ko attho? Itthipumanapuṃsakānaṃ avisesattho vuccate ‘‘aliṅgabheda’’miti. Yathā ‘‘puriso gacchati, kaññā gacchati, cittaṃ gacchatī’’ti. Catudhā uddiṭṭhakriyāpadesu yathā ‘‘bhavatī’’ti akārānantaratyantapadaṃ gahetvā ‘‘bhavati bhavanti bhavasī’’tiādinā kriyāpadamālā sabbathā katā, evaṃ ‘‘ubbhavati’’ccādīnipi akārānantaratyantapadāni gahetvā ‘‘ubbhavati ubbhavanti ubbhavasī’’tiādinā kriyāpadamālā sabbathā kātabbā. ‘‘Bhoti sambhotī’’tiādīni pana okārānantaratyantapadāni, ‘‘bhāveti vibhāvetī’’tiādīni ca ekārānantaratyantapadāni gahetvā pāḷinayānusāreneva padamālā kātabbā, nayidha vuttanayānusārena. Īdisesu hi ṭhānesu duranubodhā kriyāpadagati. Ato labbhamānavasena kriyāpadamālā kātabbā. Na hi loke lokiyā sabbe dhātusadde paccekaṃ sabbehipi channavutiyā vacanehi yojetvā vadanti, evaṃ avadantānampi nesaṃ kathā aparipuṇṇā nāma na hoti, tasmā vajjetabbaṭṭhānaṃ vajjetvā yathāsambhavaṃ padamālā kātabbā. Evaṃ pañcamiyādīsupi vibhattīsu. Ayaṃ vattamānavibhattivasena kriyāpadamālāniddeso.
192从此以后，应依所列举的语基逐一进行变化，作为第五等格的纲要而掌握。现在，我们将依带tayoga与不带tayoga两种方式，展示动词变化序列，并据某些规则展示由此产生的其他形态，以便听者易于记持，且在人称运用中不致混淆。
Ito paṭṭhāya pana yathuddiṭṭhapadāneva pariṇāmetvā pariṇāmetvā pañcamiyādīnaṃ mātikābhāvena gahetabbāni. Idāni pana tayogādisahitāsahitavasena dvidhā kriyāpadamālāyo dassessāma kvacādesavasena sambhūtāni ca rūpantarāni sotūnaṃ sukhadhāraṇatthañceva purisappayoge asammohatthañca.
193Bhavatu, bhavantu. Bhavāhi, bhava, bhavatha. Bhavāmi, bhavāma. Bhavataṃ, bhavantaṃ. Bhavassu, bhavavho. Bhave, bhavāmase. 他应成为，他们应成为。你应成为，你成为，你们应成为。我应成为，我们应成为。他应成为，他们应成为。你应成为，你们应成为。我应成为，我们应成为。这是依第五种语态所作的动词变化序列说明。
Bhavatu, bhavantu. Bhavāhi, bhava, bhavatha. Bhavāmi, bhavāma. Bhavataṃ, bhavantaṃ. Bhavassu, bhavavho. Bhave, bhavāmase. So bhavatu, te bhavantu. Tvaṃ bhavāhi, bhava, tumhe bhavatha. Ahaṃ bhavāmi, mayaṃ bhavāma. So bhavataṃ, te bhavantaṃ. Tvaṃ bhavassu, tumhe bhavavho. Ahaṃ bhave, mayaṃ bhavāmase. Ayaṃ pañcamīvibhattivasena kriyāpadamālāniddeso.
194Bhaveyya, bhave, bhaveyyuṃ. Bhaveyyāsi, bhaveyyātha. Bhaveyyāmi, bhaveyyāma, bhavemu. Bhavetha, bhaveraṃ. Bhavetho, bhaveyyāvho. Bhaveyyaṃ, bhaveyyāmhe 或如此。他应成为，他成为，他们应成为。你应成为，你们应成为。我应成为，我们应成为，我们成为。他应成为，他们应成为。你应成为，你们应成为。我应成为，我们应成为，或如此。这是依第七种语态所作的动词变化序列说明。
Bhaveyya, bhave, bhaveyyuṃ. Bhaveyyāsi, bhaveyyātha. Bhaveyyāmi, bhaveyyāma, bhavemu. Bhavetha, bhaveraṃ. Bhavetho, bhaveyyāvho. Bhaveyyaṃ, bhaveyyāmhe iti vā, so bhaveyya , bhave, te bhaveyyuṃ. Tvaṃ bhaveyyāsi, tumhe bhaveyyātha. Ahaṃ bhaveyyāmi, mayaṃ bhaveyyāma, bhavemu. So bhavetha, te bhaveraṃ. Tvaṃ bhavetho, tumhe bhaveyyāvho. Ahaṃ bhaveyyaṃ, mayaṃ bhaveyyāmhe iti vā. Ayaṃ sattamīvibhattivasena kriyāpadamālāniddeso.
195Babhūva, babhūvu; Babhūve, babhūvittha; Babhūvaṃ, babhūvimha; Babhūvittha, babhūvire; Babhūvittho, babhūvivho; Babhūviṃ, babhūvimhe——或此类形态。他曾成为，他们曾成为；你曾成为，你们曾成为；我曾成为，我们曾成为。他曾成为，他们曾成为；你曾成为，你们曾成为；我曾成为，我们曾成为——或如是。这是就“已见语态”所作的动词变化序列说明。
Babhūva, babhūvu. Babhūve, babhūvittha. Babhūvaṃ, babhūvimha. Babhūvittha, babhūvire. Babhūvittho, babhūvivho. Babhūviṃ, babhūvimhe iti vā, so babhūva, te babhūvu. Tvaṃ babhūve, tumhe babhūvittha. Ahaṃ babhūvaṃ, mayaṃ babhūvimha. So babhūvittha, te babhūvire. Tvaṃ babhūvittho, tumhe babhūvivho. Ahaṃ babhūviṃ, mayaṃ babhūvimhe iti vā. Ayaṃ parokkhāvibhattivasena kriyāpadamālāniddeso.
196Abhavā, abhavū; Abhavo, abhavattha; Abhavaṃ, abhavamhā; Abhavattha, abhavatthuṃ; Abhavase, abhavavhaṃ; Abhaviṃ, abhavamhase——或此类形态。他未成为，他们未成为；你未成为，你们未成为；我未成为，我们未成为。他未成为，他们未成为；你未成为，你们未成为；我未成为，我们未成为——或如是。这是就“昨日语态”所作的动词变化序列说明。
Abhavā, abhavū. Abhavo, abhavattha. Abhavaṃ, abhavamhā. Abhavattha, abhavatthuṃ. Abhavase, abhavavhaṃ. Abhaviṃ, abhavamhase iti vā, so abhavā, te abhavū. Tvaṃ abhavo, tumhe abhavattha. Ahaṃ abhavaṃ, mayaṃ abhavamhā. So abhavattha, te abhavatthuṃ. Tvaṃ abhavase, tumhe abhavavhaṃ. Ahaṃ abhaviṃ, mayaṃ abhavamhase iti vā. Ayaṃ hiyyattanīvibhattivasena kriyāpadamālāniddeso.
197Abhavi, abhavuṃ; Abhavo, abhavittha; Abhaviṃ, abhavimhā; Abhavā, abhavū; Abhavase, abhavivhaṃ; Abhavhaṃ, abhavimhe——或此类形态。他未成为，他们未成为；你未成为，你们未成为；我未成为，我们未成为。他未成为，他们未成为；你未成为，你们未成为；我未成为，我们未成为——或如是。这是就“今日语态”所作的动词变化序列说明。
Abhavi, abhavuṃ. Abhavo, abhavittha. Abhaviṃ, abhavimhā. Abhavā, abhavū. Abhavase, abhavivhaṃ. Abhavhaṃ, abhavimhe iti vā, so abhavi, te abhavuṃ. Tvaṃ abhavo, tumhe abhavittha. Ahaṃ abhaviṃ, mayaṃ abhavimhā. So abhavā, te abhavū. Tvaṃ abhavase, tumhe abhavivhaṃ. Ahaṃ abhavaṃ, mayaṃ abhavimhe iti vā. Ayaṃ ajjatanīvibhattivasena kriyāpadamālāniddeso.
198于此，还应了知今日语（ajjatanī）中，以iṃsu替代uṃ语尾所产生的bhavati的诸种词形。即：te bhaviṃsu、samubbhaviṃsu、pabhaviṃsu、parābhaviṃsu、sambhaviṃsu、pātubhaviṃsu、pātubbhaviṃsu——这些是不及物动词形；paribhaviṃsu、abhibhaviṃsu、adhibhaviṃsu、atibhaviṃsu、anubhaviṃsu、samanubhaviṃsu、abhisambhaviṃsu。
Ettha panajjataniyā uṃvacanassa iṃsumādesavasena bhavatino rūpantarānipi veditabbāni. Seyyathidaṃ? Te bhaviṃsu, samubbhaviṃsu, pabhaviṃsu, parābhaviṃsu, sambhaviṃsu, pātubhaviṃsu, pātubbhaviṃsu , imāni akammakapadāni. Paribhaviṃsu, abhibhaviṃsu, adhibhaviṃsu, atibhaviṃsu, anubhaviṃsu, samanubhaviṃsu, abhisambhaviṃsu.
199‘adhibhosu’这一词形，因见于圣典中；
‘‘Adhibhosu’’nti rūpampi, yasmā dissati pāḷiyaṃ;
200因此，依此理则可了知‘paribhosu’等词形。
Tasmā hi nayato ñe yyaṃ, ‘‘paribhosu’’ntiādikaṃ.
201此处经文为：“evaṃvihāriñcāvuso bhikkhuṃ rūpā adhibhosuṃ, na bhikkhu rūpe adhibhosī”。这些是及物动词。如此，在今日时态中，它们是由bhavati以iṃsu替代uṃ语尾而产生的词形变化。再者，
Tatrāyaṃ pāḷi – ‘‘evaṃvihāriñcāvuso bhikkhuṃ rūpā adhibhosuṃ, na bhikkhu rūpe adhibhosī’’ti. Imāni sakammakapadāni, evamajjataniyā uṃvacanassa iṃsumādesavasena bhavatino rūpantarāni bhavanti. Apica
202“anvabhi”这种形态，亦可见于今日时态；
‘‘Anvabhi’’ itirūpampi, ajjatanyā padissati;
203故由此理趣应知，诸如“ajjhabhi”等词也是如此。
Tasmā hi nayato ñeyyaṃ, ‘‘ajjhabhi’’ccādikampi ca.
204此处巴利原文为：“他因那业而升于天界，并经历了快乐与嬉戏之乐。”其中，“anvabhīti”应拆解为“anu”与“abhīti”。“anu”是前缀，“abhīti”是动词形式，当如此看待。
Tatrāyaṃ pāḷi – so tena kammena divaṃ samakkami, sukhañca khiḍḍāratiyo ca anvabhīti. Tattha anvabhīti anu abhīti chedo. Anūti upasaggo. Abhīti ākhyātikapadanti daṭṭhabbaṃ.
205将有（bhavissati）、将有（bhavissanti）。你将有（bhavissasi）、你们将有（bhavissatha）。我将有（bhavissāmi）、我们将有（bhavissāma）。他（她、它）将有（bhavissate）、他们将会有（bhavissante）。你将有（bhavissase）、你们将有（bhavissavhe）。我将有（bhavissaṃ）、我们将有（bhavissāmhe）——或如此释义。即：他（她、它）将有（so bhavissati）、他们将会有（te bhavissanti）。你将有（tvaṃ bhavissasi）、你们将有（tumhe bhavissatha）。我将有（ahaṃ bhavissāmi）、我们将有（mayaṃ bhavissāma）。他（她、它）将有（so bhavissate）、他们将会有（te bhavissante）。你将有（tvaṃ bhavissase）、你们将有（tumhe bhavissavhe）。我将有（ahaṃ bhavi…）
Bhavissati, bhavissanti. Bhavissasi, bhavissatha. Bhavissāmi, bhavissāma. Bhavissate, bhavissante. Bhavissase, bhavissavhe. Bhavissaṃ, bhavissāmhe iti vā, so bhavissati, te bhavissanti. Tvaṃ bhavissasi, tumhe bhavissatha. Ahaṃ bhavissāmi, mayaṃ bhavissāma. So bhavissate, te bhavissante. Tvaṃ bhavissase, tumhe bhavissavhe. Ahaṃ bhavissaṃ, mayaṃ bhavissāmhe iti vā. Ayaṃ bhavissantīvibhattivasena kriyāpadamālāniddeso.
206将无（abhavissā）、将无（abhavissaṃsu）。你将无（abhavisse）、你们将无（abhavissatha）。我将无（abhavissaṃ）、我们将无（abhavissāmhā）。他（她、它）将无（abhavissatha）、他们将无（abhavissisu）。你将无（abhavissase）、你们将无（abhavissavhe）。我将无（abhavissiṃ）、我们将无（abhavissāmhase）——或如此释义。即：他（她、它）将无（so abhavissā）、他们将无（te abhavissaṃsu）。你将无（tvaṃ abhavisse）、你们将无（tumhe abhavissatha）。我将无（ahaṃ abhavissaṃ）、我们将无（mayaṃ abhavissāmhā）。他（她、它）将无（so abhavissatha）、他们将无（te abhavissisu）。你将无（tvaṃ abhavissase）、你们将无（tumhe abhavissavhe）。
Abhavissā, abhavissaṃsu. Abhavisse, abhavissatha. Abhavissaṃ, abhavissāmhā. Abhavissatha, abhavissisu. Abhavissase, abhavissavhe. Abhavissiṃ, abhavissāmhase iti vā, so abhavissā, te abhavissaṃsu. Tvaṃ abhavisse, tumhe abhavissatha. Ahaṃ abhavissaṃ, mayaṃ abhavissāmhā. So abhavissatha, te abhavissisu. Tvaṃ abhavissase, tumhe abhavissavhe. Ahaṃ abhavissiṃ, mayaṃ abhavissāmhase iti vā. Ayaṃ kālātipattivibhattivasena kriyāpadamālāniddeso.
207善巧于言语分别、具足妙慧者——
Vohārabhedakusalena subuddhinā yo,
208迦旃延为阐明胜者教法之义而说；
Kaccāyanena kathito jinasāsanatthaṃ;
209其动词词形的序列，随顺于彼，以‘ti’等为起始，
Tyādikkamo tadanugaṃ kiriyāpadānaṃ,
210依“有”（bhū）词根而说，已作次第安排。
Katvā kamo bhavatidhātuvasena vutto.
212如是，为使诸智者于九分教、连同义注的三藏中的言语道获得善巧，
Iti navaṅge sāṭṭhakathe piṭakattaye byappathagatīsu viññūnaṃ
213在所造的《词法正理》论书中，
Kosallatthāya kate saddanītippakaraṇe
214名为“有（bhavati）动词词形序列分别”，
Bhavatino kriyāpadamālāvibhāgo nāma
215第二章。
Dutiyo paricchedo.