相论解释
特相论注释
Lakkhaṇakathāvaṇṇanā
837「如是」者，超越共通与不共通之说。「一切」者，一切学处所共通。「我所说」者，我所说之言语。「应谛听」者，应善听，意为：应成为一心，恭敬地听闻。
837.Itoti sādhāraṇāsādhāraṇakathāya paraṃ. Sabbaganti sabbasikkhāpadasādhāraṇaṃ. Vadato meti vadato mama vacanaṃ. Nibodhathāti nisāmetha, ekaggacittā hutvā sakkaccaṃ suṇāthāti attho.
838-9「违犯、犯、不犯」，此为句之分解。「制定、支分」，此为句之分解。「区分罪与甘马」者，区分罪之种类、区分甘马之种类。「二三法」者，善三法与受三法之二三法。「一切处」者，此为十七种一切共通之相。一切处，于一切学处中。
838-9. ‘‘Vipatti āpatti anāpattī’’ti padacchedo. ‘‘Āṇatti aṅga’’nti padacchedo. Vajjakammapabhedakanti vajjapabhedakaṃ kammapabhedakaṃ. Tikadvayanti kusalattikavedanāttikadvayaṃ. Sabbatthāti idaṃ pana sattarasavidhasabbasādhāraṇalakkhaṇaṃ. Sabbattha sabbesu sikkhāpadesu.
840在此十七种中，凡前已说之方式之相，及明显者，舍弃一切彼等，将作义理之阐明、义理之显示，此为连结。
840.Idha imasmiṃ sattarasavidhe yaṃ lakkhaṇaṃ pubbe vuttanayaṃ, yañca uttānaṃ, taṃ sabbaṃ vajjetvā atthajotanaṃ atthappakāsanaṃ karissāmīti yojanā.
841「因缘」者，名为王舍城等学处制定之处所之基础的七城，彼等前已显示，为显示其余者，故说「人」等。「人」者，何者为人？凡依何比丘尼、何比丘而制定学处，此比丘尼与比丘被称为学处制定之最初作业者，此为连结。
841. Nidānaṃ nāma rājagahādisikkhāpadapaññattiṭṭhānabhūtāni satta nagarāni, taṃ pubbe dassitanti avasiṭṭhāni dassetumāha ‘‘puggalo’’tiādi. Puggalo nāma katamo? Yaṃ yaṃ bhikkhuniṃ, bhikkhuñca ārabbha sikkhāpadaṃ paññattaṃ, ayaṃ bhikkhunī ca bhikkhu ca sikkhāpadapaññattiyā ādikammiko puggaloti vuccatīti yojanā.
842「达尼亚等」者，以「等」字摄取众多比丘、瓦咖木达提利亚诸比丘、谢亚萨咖、伍答夷、阿拉维诸比丘、阐那、梅提亚布玛迦、迭瓦达德、阿沙基布那巴苏咖诸比丘、六群比丘、伍波难德释迦子、某比丘、哈塔咖释迦子、阿努儒达、十七群比丘、朱腊般踏咖、贝喇塔西萨、具寿阿难、萨咖德长老、阿利塔比丘、具寿阿难，此等二十一人被摄取。
842.Dhaniyādayoti ādi-saddena sambahulā bhikkhū, vaggumudātīriyā bhikkhū, seyyasako, udāyī, āḷavakā bhikkhū, channo, mettiyabhūmajakā, devadatto, assajipunabbasukā bhikkhū, chabbaggiyā bhikkhū, upanando sakyaputto, aññataro bhikkhu, hatthako sakyaputto, anuruddho, sattarasavaggiyā bhikkhū, cūḷapanthako, belaṭṭhasīso, āyasmā ānando, sāgatatthero, ariṭṭho bhikkhu, āyasmā ānandoti ime ekavīsati saṅgahitā.
843「图拉南达等」者，以「等」字摄取孙德莉难德、六群比丘尼、某比丘尼、禅德咖离、众多比丘尼、二比丘尼，此等六人被摄取。「一切」者，两部巴帝摩卡中最初作业之一切人。
843.Thullanandādayoti ādi-saddena sundarīnandā, chabbaggiyā bhikkhuniyo, aññatarā bhikkhunī, caṇḍakāḷī, sambahulā bhikkhuniyo, dve bhikkhuniyoti chayime saṅgahitā. Sabbeti ubhayapātimokkhe ādikammikā sabbe puggalā.
844「事」者，所谓「事」，即苏定那等各各人之邪淫等事，以一切方式之违犯、逾越，如是应连结。
844.Vatthūti vatthu nāma sudinnādino tassa tasseva puggalassa methunādikassa ca vatthuno sabbappakārena ajjhācāro vītikkamo pavuccatīti yojanā.
845-6「唯根本制」者。「随」与「未制」与「一切处」与「部分」，即「随未制一切处部分」，此等即为「句」，即「随未制一切处部分句」，此等为诸制之前行，故彼等制为「随未制一切处部分句为前行者」。如是彼制，应如是连结。「随制」即「未制之制」,「一切处制」,「部分制」也。「一边前行」与「两边前行」，如何为彼制，应如是连结。「一边句」与「两边句」为其前行故，为「一边两边前行者」，即所谓「一边制」与「两边制」。
845-6. Kevalā mūlabhūtā paññatti. Anu ca anuppanno ca sabbattha ca padeso ca anvanuppannasabbatthapadesā, teyeva padāni anvanuppannasabbatthapadesapadāni, tāni pubbakāni yāsaṃ paññattīnaṃ tā anvanuppannasabbatthapadesapadapubbikā. Tatheva sā paññattīti yojanā. Anupaññatti anuppannapaññatti sabbatthapaññatti padesapaññatti hoti. Ekato ubhato pubbā katheva sā paññattīti yojanā. Ekatopadaṃ ubhatopadañca pubbamassāti ekatoubhatopubbā, ekatopaññatti ubhatopaññattīti vuttaṃ hoti.
847「于此九种制中」。「何谓制」，故说「若行淫法」等。「若比丘行淫法」与「若比丘不与取」等如是等为学处之根本制，应如是连结。
847.Tattha navadhāsu paññattīsu. Paññatti nāma katamāti āha ‘‘yo methuna’’ntiādi. ‘‘Yo bhikkhu methunaṃ dhammaṃ paṭiseveyyā’’ti ca ‘‘yo bhikkhu adinnaṃ ādiyeyyā’’ti ca evamādikā sikkhāpadassa mūlabhūtā paññatti hotīti yojanā.
848「如是等」者，以「等」字摄取「不舍学而宣告羸弱」与「或村或林」等如是等。
848.Iccevamādikāti ādi-saddena ‘‘sikkhaṃ apaccakkhāya dubbalyaṃ anāvikatvā’’ti ca ‘‘gāmā vā araññā vā’’ti ca evamādīnaṃ saṅgaho.
849「于违犯者唯未制之制为未制之制」，彼即未制之制。
849. Vajjake anuppanneyeva paññattā anuppannapaññatti, sā anuppannapaññatti.
850-1「与多层底鞋学处共同之皮革敷具学处，与常浴者之常浴学处，与五众达上学处，此四种制名为部分制」，如是所说，应如是连结。「唯于中国」者，唯于中国有罪。「非于他处」者，非于边地诸国、异地、他处。
850-1. Guṇaṅguṇupāhanasikkhāpadena saha cammattharaṇasikkhāpadañca dhuvanhānaṃ dhuvanahānasikkhāpadaṃ, pañcavaggena upasampādanasikkhāpadañcāti esā catubbidhā paññatti padesapaññatti nāmāti vuttāti yojanā. Majjhimadesasmiṃyeva hotīti majjhimadesasmiṃyeva āpattikarā hoti. Na aññatoti na aññatra paccantimesu janapadesu desantare ṭhāne.
852「此」者，从四种指定施设而言。「在此」者，在此施设差别中。「共通二等」者，共通施设、不共通施设，一边施设、两边施设，此为二对。「义上唯一」者，义上彼此相同而已。「违犯、犯、不犯之抉择已详说」者，此处未显示。然此处之略说如下：「违犯」者，戒违犯、行违犯、见违犯、活命违犯中之任一。「犯」者，依前行等而有犯之差别。「不犯」者，依不知等而有不犯。
852.Itoti catubbidhapadesapaññattito. Etthāti imasmiṃ paññattibhede. Sādhāraṇadukādikanti sādhāraṇapaññatti asādhāraṇapaññatti, ekatopaññatti ubhatopaññattīti dukadvayaṃ. Atthato ekamevāti atthato aññamaññasamānameva. Vipattāpattānāpattivinicchayo vitthāritoti idha na dassito. Ayaṃ panettha saṅkhepo – vipattīti sīlaācāradiṭṭhiājīvavipattīnaṃ aññatarā. Āpattīti pubbapayogādivasena āpattibhedo. Anāpattīti ajānanādivasena anāpatti.
853「然犯有有令者，亦有无令者」，此为连接。「『令』者，此名为命令」，以此说明令之词具有自性共通性，故此处如是说。
853. Āpatti pana sāṇattikāpi hoti, anāṇattikāpi hotīti yojanā. ‘‘Āṇattīti ca nāmesā āṇāpanā’’ti iminā āṇatti-saddassa sabhāvasādhāraṇattāti idhāha.
854「于一切学处中，一切犯之一切支分差别，应由分析者所知」，此为连接。
854. Sabbasikkhāpadesupi sabbāsaṃ āpattīnaṃ sabbo pana aṅgabhedopi vibhāvinā ñātabboti yojanā.
856「彼从不作生起」，此为句之分析。「由身或由语，于十日内，因未确定过量衣而有尼萨耆亚巴吉帝亚」，故「如第一咖提那中」，此举例而作。
856. ‘‘Sā ca akriyasamuṭṭhānā’’ti padacchedo. Kāyena, vācāya vā dasāhabbhantare atirekacīvarassa anadhiṭṭhānena nissaggiyapācittiyaṃ hotīti ‘‘paṭhame kathine viyā’’ti udāharaṇaṃ kataṃ.
857「从作与不作而有」者，从作与从不作而有。于此举例说「如衣之受取中」。从已知比丘尼手中受取衣为作，不给予交换者为不作，如是从作与从不作而犯此。
857.Kriyākriyato hotīti kiriyato ca akiriyato ca hoti. Tattha udāharaṇamāha ‘‘cīvaraggahaṇeviyā’’ti. Aññātikāya bhikkhuniyā hatthato cīvaraggahaṇaṃ kriyā, pārivattakassa adānaṃ akriyāti evaṃ kiriyāya ceva akiriyāya ca imaṃ āpajjati.
858「或有作者不作者」者，然有犯或有作者，或有不作者，此为或从作，或从不作而生起。「或」者，有时义之不变词。于此举例说「如金钱之受取中」。于金钱之受取、令受取，或有时从作而生起；于已放置者之接受，因不作应以身语所作者，有时有不作者。
858.Siyā pana karontassa akarontassāti yā pana āpatti siyā karontassa, siyā akarontassa hoti, ayaṃ siyā kiriyato, siyā akiriyato samuṭṭhāti. Siyāti ca kadāci-saddatthe nipāto. Atrodāharaṇamāha ‘‘rūpiyoggahaṇe viyā’’ti. Rūpiyassa uggahaṇe, uggaṇhāpane siyā kadāci kiriyato samuṭṭhāti, upanikkhittassa sādiyane kāyavācāhi kātabbassa akaraṇena kadāci akarontassa hotīti.
859八五九、若某罪于作者、不作者，以及有时作者时生起，则彼罪或由作与不作而有，或仅由作而有，如是应连结。应说「如小屋罪」。彼罪于指示地基后作超量者，由作而生起；于不指示而作超量者，或作如量者，由作与不作而生起。
859. Yā karoto akubbato, kadāci karontassa ca hoti, sā āpatti siyā kiriyākiriyato, siyā kiriyatopi ca hotīti yojanā. ‘‘Kuṭikārāpatti viyā’’ti vattabbaṃ. Sā hi vatthuṃ desāpetvā pamāṇātikkantaṃ karoto kiriyato samuṭṭhāti, adesāpetvā pamāṇātikkantaṃ, pamāṇayuttaṃ vā karoto kiriyākiriyato samuṭṭhāti.
861八六一、从罪而脱。此罪。由成为解脱之因的想而脱离此罪者，为想解脱。于此，虽不存在越度想，然以能成就脱离罪之义而取之。如因无雨而生之饥馑称为「雨所作」，应如是理解此相应。此为有心罪。
861.Yato āpattito. Ayaṃ āpatti. Saññāya karaṇabhūtāya vimokkho etāyāti saññāvimokkhā. Ettha ca vītikkamasaññā avijjamānāpi āpattiyā vimuccanassa sādhakatamaṭṭhena gahitā. Yathā vuṭṭhiyā abhāvena jātaṃ dubbhikkhaṃ ‘‘vuṭṭhikata’’nti vuccati, evaṃsampadamidaṃ veditabbaṃ. Ayaṃ sacittakāpatti.
862-4八六二至四、然其余者为无心罪。由于无越度想故无从此之解脱者，为非想解脱。由善心、由断除有随眠烦恼、由与一切世间出世间善相应，以及由美妙心，世尊所显示之一切罪，依心而为二种，如是应连结。然依有心生起之义者，即仅依有心生起之义。为排除有心杂无心故，说「然」字为「即」义。
862-4.Itarā pana acittakāpatti. Vītikkamasaññāya abhāvena natthi vimokkho etāyāti nosaññāvimokkhā. Sucittena savāsanakilesappahānena, sakalalokiyalokuttarakusalasampayogena ca sundaracittena bhagavatā pakāsitā sabbāva āpatti cittassa vasena duvidhā siyunti yojanā. Sacittakasamuṭṭhānavasena panāti sacittakasamuṭṭhānavaseneva. Sacittakamissakavivajjanatthāya pana-saddo evakārattho vutto.
22凡由有心者，或由无心杂有心生起之义而生起者，此为无心罪。
Yā sacittakehi vā acittakamissakasamuṭṭhānavasena vā samuṭṭhāti, ayaṃ acittakā.
865八六五、具善明者，由具足三明或八明而庄严故，为具善明。无过失者，由离有随眠烦恼之过失故，世尊为无过失。从世间施设之过失，依世间施设过失之义，一切罪依过失而为二种，已说为二，如是应连结。
865.Suvijjenāti sobhamānāhi tīhi vijjāhi vā aṭṭhahi vā vijjāhi samannāgatattā suvijjena. Anavajjenāti savāsanakilesāvajjarahitattā anavajjena bhagavatā . Lokapaṇṇattivajjato lokapaṇṇattivajjavasena sabbāva āpattiyo vajjavasena duvidhā dukā vuttāti yojanā.
866八六六、凡彼罪于有心边，心为不善者，谓凡彼由有心无心生起之无心饮酒等罪，于有心生起边，心唯为不善，此名为世间过失，此为义。然凡彼由有心生起之第一巴拉基咖等罪，心唯为不善，于彼世间过失性实不应说。或无心罪于有心边有善心时，世间过失性既成，于无心边亦为世间过失，何况唯以不善心应犯之罪为世间过失，故彼未别说。
866.Yassā sacittake pakkhe, cittaṃ akusalaṃ siyāti yassā sacittakācittakasamuṭṭhānāya acittakāya surāpānādiāpattiyā sacittakasamuṭṭhānapakkhe cittaṃ akusalameva hoti, ayaṃ lokavajjā nāmāti attho. Yassā pana sacittakasamuṭṭhānāya paṭhamapārājikādiāpattiyā cittaṃ akusalameva hoti, tassā lokavajjatāya vattabbameva natthi. Acittakāpi vā āpatti sacittakapakkhe kusalacitte sati lokavajjatāya siddhāya acittakapakkhepi lokavajjo hoti, kimaṅgaṃ pana akusalacitteneva āpajjitabbāya āpattiyā lokavajjatāti sā visuṃ na vuttā.
25然而，除制定外，因违越事物可能是善，可能是无记，故于其有心方，心唯善之此决定不存在，故说『其余除制定者』。以『除制定者』此特征，于了知事物之心，在有心方，心可能是善，可能是不善，可能是无记，故于其有心方，心唯不善之此决定不存在，故如是说。
Yasmā pana paṇṇattivajjāya vatthuvītikkamavajjā siyā kusalaṃ, siyā abyākataṃ, tasmā tassā sacittakapakkhe cittaṃ kusalamevāti ayaṃ niyamo natthīti āha ‘‘sesā paṇṇattivajjakā’’ti. ‘‘Paṇṇattivajjakā’’ti iminā ca lakkhaṇena vatthuvijānanacittena sacittakapakkhe cittaṃ siyā kusalaṃ, siyā akusalaṃ, siyā abyākataṃ, tasmā tassā sacittakapakkhe cittaṃ akusalamevāti ayaṃ niyamo natthīti āha.
867867. 应由身门犯者，身业也。应由两者犯者，彼两者身业与语业也。意门无有名为罪之故，未说意业。『意门无有名为罪』者，此依多数而说，因于弃置后受用等，意门亦有罪之可能性，诸老师如是说。
867. Kāyadvārena āpajjitabbā kāyakammaṃ. Ubhayattha āpajjitabbā tadubhayaṃ kāyakammaṃ vacīkammaṃ. Manodvāre āpatti nāma natthīti manokammaṃ na vuttaṃ. ‘‘Manodvāre āpatti nāma natthīti ca idaṃ yebhuyyavasena vuttaṃ upanikkhittasādiyanādīsu manodvārepi āpattisambhavato’’ti ācariyā.
868-9868-9. 善等二三法者，善三法与受三法也。犯罪者，以善心、不善心，或如是以无记心而犯，此为连结。
868-9.Kusalāditikadvayanti kusalattikañceva vedanāttikañca. Āpattiṃ āpajjanto kusalākusalacitto, tathā abyākatacitto vā hutvā āpajjatīti yojanā.
28与苦等相应者，以『等』字摄取与舍受相应者。如是虽然，于一切学处，依不善心一心，依善无记二心，依一切三心。依苦受一受，依乐舍二，依一切三受，唯此差别可得，非其他差别。
Dukkhādisaṃyutoti ādi-saddena upekkhāvedanāsamaṅgino saṅgaho. Evaṃ santepi sabbasikkhāpadesu akusalacittavasena ekaṃ cittaṃ, kusalābyākatavasena dve cittāni, sabbesaṃ vasena tīṇi cittāni. Dukkhavedanāvasena ekā vedanā, sukhaupekkhāvasena dve, sabbāsaṃ vasena tisso vedanāti ayameva bhedo labbhati, na añño bhedo.
29善三法虽已取，然非依一切心之方式可得，而是唯依生起罪之三十二心之方式可得。唯三十二心为生起罪者。十二不善，八欲界善，十欲界唯作心，从善与从唯作二神通心，如是由三十二心所生起之罪，或是不善或是无记，无有罪是善。如于止争论篇集所说『罪争论可能是不善，可能是无记，无有罪争论是善』。然此文句唯关于制定违越而说，非世间违越。于彼掘地、伤害植物等罪争论中，善心为要素，于其存在时，不能说『无有罪争论是善』。故此非关于要素充足之心而说。凡罪争论是世间违越者，彼唯一向是不善。于其中『可能是不善』之选择不存在。然凡是制定违越者，彼因故意『我违越此罪』而违越者为不善，然非故意某些不知者以同宿等方式而犯故为无记，故于其中关于故意非故意之方式，关于此选择性，此如是说『罪争论可能是不善，可能是无记，无有罪争论是善』。然若说『善心者所犯，此称为罪争论是善』，于无心者羊毛足拭等所生起者，善心亦应犯，然于其中虽存在善心，非罪之要素，而是依身语表之方式，动转进行之身语之任一为要素，彼因摄属色蕴故为无记。
Kusalattikaṃ sacepi gahitaṃ, na pana sabbesameva cittānaṃ vasena labbhati, atha kho āpattisamuṭṭhāpakānaṃ bāttiṃsacittānameva vasena labbhati. Bāttiṃseva hi cittāni āpattisamuṭṭhāpakāni. Dvādasa akusalāni, aṭṭha kāmāvacarakusalāni, dasa kāmāvacarakiriyacittāni, kusalato, kiriyato ca dve abhiññācittāni cāti evaṃ bāttiṃsacittehi samuṭṭhitāpi āpatti akusalā vā hoti abyākatā vā, natthi āpatti kusalaṃ. Yathāha samathakkhandhake ‘‘āpattādhikaraṇaṃ siyā akusalaṃ siyā abyākataṃ, natthi āpattādhikaraṇaṃ kusala’’nti (cūḷava. 222; pari. 303). Ayaṃ pana pāṭho paṇṇattivajjaṃyeva sandhāya vutto, na lokavajjaṃ. Yasmiñhi pathavikhaṇanabhūtagāmapātabyatādike āpattādhikaraṇe kusalacittaṃ aṅgaṃ hoti, tasmiñca sati na sakkā vattuṃ ‘‘natthi āpattādhikaraṇaṃ kusala’’nti. Tasmā nayidaṃ aṅgapahonakacittaṃ sandhāya vuttaṃ. Yaṃ tāva āpattādhikaraṇaṃ lokavajjaṃ, taṃ ekantato akusalameva. Tattha ‘‘siyā akusala’’nti vikappo natthi. Yaṃ pana paṇṇattivajjaṃ, taṃ yasmā sañcicca ‘‘imaṃ āpattiṃ vītikkamāmī’’ti vītikkamantasseva akusalaṃ hoti, asañcicca pana kiñci ajānantassa sahaseyyādivasena āpajjanato abyākataṃ hoti, tasmā tattha sañciccāsañciccavasena imaṃ vikappabhāvaṃ sandhāya idaṃ vuttaṃ ‘‘āpattādhikaraṇaṃ siyā akusalaṃ siyā abyākataṃ, natthi āpattādhikaraṇaṃ kusala’’nti. Sace pana ‘‘yaṃ kusalacitto āpajjati, idaṃ vuccati āpattādhikaraṇaṃ kusala’’nti vadeyya, acittakānaṃ eḷakalomapadasodhammādisamuṭṭhānānampi kusalacittaṃ āpajjeyya, na ca tattha vijjamānampi kusalacittaṃ āpattiyā aṅgaṃ, kāyavacīviññattivasena pana calitapavattānaṃ kāyavācānaṃ aññatarameva aṅgaṃ, tañca rūpakkhandhapariyāpannattā abyākatanti.
870870. 然此特征者，此因缘等共通决择特征也。
870.Idaṃ tu lakkhaṇanti idaṃ nidānādisādhāraṇavinicchayalakkhaṇaṃ.
871「树」等偈颂，其义如前所说。然而此处有差别——彼处说「二芽」，此处说「四顶」。彼处「二芽」者，是取世间罪与制定罪；此处「四顶」者，是四种失坏。「四顶为其芽」，此为复合词之分解。彼处失坏摄入「七果」之中，此处则取失坏处之罪，而后说七果。
871.‘‘Taru’’ntiādigāthā pubbe vuttatthāva. Ayaṃ pana viseso – tattha ‘‘dvayaṅkura’’nti vuttaṃ, idha ‘‘catussikha’’nti. Tattha ‘‘dvayaṅkura’’nti lokavajjapaṇṇattivajjānaṃ gahaṇaṃ , idha catussikhanti catunnaṃ vipattīnaṃ. Cattāro sīkhā aṅkurā etassāti viggaho. Tattha vipatti ‘‘sattaphala’’nti sattaphalesu antogadhā, idha vipattiṭṭhāne vajjaṃ gahetvā sattaphalāni.
872「达到无上」者，由于自己之上更上者、最上者于任何处皆不存在，故称无上。凡于长老、新学、中等者中之任一者，学习此名为《无上》之论书——以熟练朗诵之方式学习、询问，听闻义理与义理之解释后恭敬地受持、以心观察、以慧善通达而忆持，此比丘以「及」字连接，如是于律之决断中具足者，彼于身语之律——于身语之违犯的调伏、防护、律、律藏中，达到无上，到达自己之上更上者不存在之状态。此处说明原因曰「由于无上」，意为：以熟练朗诵之方式学习、听闻义理之解释而忆持、以此善持之《无上论书》为因。
872.Anuttarataṃ gataṃ attanā uttarassa uttamassa kassaci avijjamānattā imaṃ uttaraṃ uttaraṃ nāma pakaraṇaṃ yo theranavamajjhimesu aññataro pariyāpuṇāti pāṭhassa paguṇavācuggatakaraṇena adhīyati, paripucchati atthañca atthavaṇṇanaṃ sutvā sakkaccaṃ uggahetvā manasā pekkhitvā paññāya suppaṭivijjhitvā dhāreti, so ca bhikkhu ca-saddena evameva vinayavinicchaye yo bhikkhu yutto, so ca kāyavācavinaye kāyavācāvītikkamānaṃ vinayane saṃvaraṇe vinaye vinayapiṭake anuttarataṃ upayāti attano uttaritarassa avijjamānataṃ upagacchati. Ettha kāraṇamāha ‘‘uttarato’’ti, paguṇavācuggatakaraṇena adhītena atthavaṇṇanaṃ sutvā dhāraṇena suṭṭhu dhāritena iminā uttarapakaraṇena hetubhūtenāti attho.
33如是，于《后部隐义阐明》中。
Iti uttare līnatthapakāsaniyā
34特相论注释终。
Lakkhaṇakathāvaṇṇanā niṭṭhitā.