B040611Subodhālaṅkāraṭīkā（易解修辭學註釋）c3.5s

Namo tassa bhagavato arahato sammāsambuddhassa.

Subodhālaṅkāraṭīkā

Ganthārambhakathā

Yo pādanīrajavarodararādhitena […rādikena (ka.)],

Lokattayena』vikalena nirākulena;

Viññāpayī nirupameyyatamattano taṃ,

Vande munindamabhivandiya vandanīyaṃ.

Patto sapattavijayo jayabodhimūle,

Saddhammarājapadaviṃ yadanuggahena;

Sattāpasatta [sattappasattha (ka.)] vipulāmalasagguṇassa,

Saddhammasāraratanassa namatthu tassa.

Yo bhājanattamabhisambhuṇi sagguṇassa,

Tassāpi dhammaratanassa mahārahassa;

Sambhāvitaṃ sasirasāhitasannatehi,

Sambhāvayāmi sirasā gaṇamuttamaṃ taṃ.

Ye』nantatantaratanākaramanthanena,

Manthā』calollasitañāṇavarena laddhā;

Sārā matāti sukhitā sukhayanti caññe,

Te me jayanti guravo guravo guṇehi.

1. Dosāvabodha paṭhamapariccheda

Ratanattayappaṇāmavaṇṇanā

1.

Munindavadanambhoja-gabbhasambhavasundarī;

Saraṇaṃ pāṇinaṃ vāṇī, mayhaṃ pīṇayataṃ manaṃ.

我來為您翻譯這段巴利文： 禮敬世尊、阿羅漢、正等正覺者。 莊嚴明解註疏 著作緣起 我禮敬那位至高無上的聖者， 他以無上蓮足慈悲接引， 三界眾生皆無障礙清凈， 顯示自身無與倫比殊勝。 在菩提樹下戰勝一切敵， 以大慈悲獲得正法王位； 具足廣大清凈殊勝功德， 我今頂禮正法寶藏深奧。 他是功德至上的容器， 承載珍貴無上的法寶； 為諸智者所恭敬禮讚， 我今頂禮最上僧伽眾。 以無量智慧攪動法海， 以殊勝智見獲得精髓； 善解義理令他人歡喜， 我敬禮彼具德大導師。 1. 過失了知品第一 三寶禮讚解釋 1. 佛陀面蓮蕊中生出， 美麗言辭作眾生歸依， 愿此妙語滿我心願。

1. Athāyaṃ ganthakāro ganthārambhe pubbapayogānubandhasabhāvasiddhikaviguṇopetānaṃ yatipotānaṃ tadupāyantaraviratā kamantarāpetaparakkamasambhavenādhigatabyasanasatamupalabbha dayāsañjātarasarasahadayatāya tadupāyabhūtaṃ bandhalakkhaṇaṃ viracayitukāmobhimatasiddhinimittamattanodhigatasaddhammadevatānussaraṇaṃ tāva dassetumāha 『『muninde』』ccādi. Nanu 『『bandhalakkhaṇaṃ viracayitukāmo』』ti vuttaṃ, kimettha lakkhaṇakaraṇena adiṭṭhalakkhaṇāpi dissanti bandhantāti? Saccaṃ, tathāpi te ghuṇakkharappakāsā tabbidūnaṃ payogānusārino vā siyuṃ, pubbe katasatthaparicayā vā siyunti viññeyyaṃ. Vāṇī mayhaṃ manaṃ pīṇayatanti sambandho. Vāṇīti vā sarassatyaparanāmadheyyā kāci devatā, sā sabbāvadātā yathicchitatthasādhanapuṇḍarīkagabbhe nisīdatīti lokavādo. Vāṇīti pana paccuhavirahenābhimatasiddhinibandhanekatāṇo sammāsambuddhabhāsito saddhammo, tatoyevāyaṃ devatā ruppate. Tattha sarassatiyā yathā』sattā jātāya manosampīṇananti loko, saddhammadevatāya tu manopīṇanaṃ, tassā sabbavajjarahitāyaccantanimmalāya nirantaratthanekatāṇappavattiyā manaso sampīṇanaṃ. Tena ca passaddhi, tāya pana sukhaṃ, tenāpi samādhi, samādhisambhavena yathābhūtāvabodhasambhavato vicittānekasaddatthavisesā paṭibhantyanāyāsena, tato ca yathicchitasiddhinipphattīti vaṅkavuttiyā tappasādamāsīsati.

Kiṃvisiṭṭhoccāha 『『muninde』』ccādi. Ubho loke munāti jānātīti muni, indati paramissariyaṃ pavatteti sabbatthāti indo, muni ca so indo ca, munīnaṃ indoti vā munindo, sammāsambuddho. Tatoyaṃ tassa nimittakasaññā. Vijjamānesupi pariyāyasaddesvaññesu kavikāmitassatthassekantavācakatteno』 cityasamposakoyaṃ munindasaddo, tathā hi yo ubhayalokajānanena munīnaṃ paramissariyapuggalānampi paramissariyaṃ vatteti, so paraṃ pīṇeti hetubhāvena』tre』tyu』citameva, tathā padantarānampi ocityaṃ poseti. Tathā hi tādisassa vadanāravindodare sambhavā sundarī, tatoyeva paṭisaraṇaṃ, tasmā ca mano pīṇetīti. Tassa vadanaṃ, tamiva munindavadanaṃ, ambhojaṃ. Tameva vā lakkhisaṃyogitādisadhammena』mbhojaṃ, padumaṃ. Tassa gabbho. Tattha sambhavena pavattiyā, uppattiyā vā sundarī niravajjā devatā. Vācā pana dosalesenāpa』samphuṭṭhāva niravajjā, tathā ca vakkhati 『『guṇālaṅkārasaṃyuttā』』 [subodhālaṅkāra 14 gāthā] iccādi. Tatovāyaṃ saraṇaṃ pāṇinaṃ sattānaṃ paṭibhānādiguṇavisesāvahattamattena paṭisaraṇabhūtā devatā. Vācā pana sabbupaddavanivāraṇena sabbahitasukhasampadāsampādanenaccantapaṭisaraṇabhūtā. Sabhāvanapuṃsakattā cettha na liṅgaparivattanaṃ. Mayhanti ekavacanenattano nirabhimānata』māneti sajjanamācāraṃ. Abhinnapadasileso cāyaṃ, sabbatthevāvīkatasaddappayogato. Sileso cāyaṃ vaṅkavuttiyā sabbattha siriṃ poseti. Tathā ca vakkhati 『『vaṅkavuttīsu poseti, sileso tu siriṃ para』』nti [subodhālaṅkāra 172 gāthā]. Ayamettha saṅkhepena nayena atthavaṇṇanā. Vitthāranayena pana nānappakārenattho saṃvaṇṇetuṃ sakkā. Tathā sati ganthagāravopi siyāti pakāroyamevabbhupagato.

我來為您翻譯這段巴利文： 1. 此論作者在著作開始時，看到許多修行者因缺乏前行修習、性情未成熟、缺乏功德，又無其他方便，失去精進，遭遇百般苦難，心生憐憫，爲了幫助他們，欲造偈頌特徵之論。為求成就所愿，首先顯示自己對正法天神的憶念，因此說"牟尼王"等偈頌。 有人問：既說"欲造偈頌特徵之論"，為何要在此立論？因為不知特徵者也能作偈頌。確實如此，但他們的偈頌或如蟲蛀般雜亂，或僅是隨學前人用法，或是因曾學習過論典。應當如是了知。 "愿言辭令我心喜悅"是此句的關聯。這裡的"言辭"，或指薩拉斯瓦蒂女神的別名，世人說她潔白無瑕，坐于如意白蓮花蕊中。但"言辭"也指正等正覺者所說的正法，它是達成所愿的唯一庇護，無有違逆，因此此天神亦受尊崇。世人說薩拉斯瓦蒂天生能令心喜悅，而正法天神令心喜悅是因其遠離一切過失、極其清凈、持續不斷地給予多重庇護。由此生輕安，由輕安生樂，由樂生定，由定能如實了知，則能不費力地領悟種種微妙的語義，從而成就所愿。他以婉轉的表述祈願獲得其加持。 何以稱為"牟尼王"？"牟尼"是知曉二世間者，"王"是在一切處行使最高主權者，既是牟尼又是王，或是牟尼中之王，即是正等正覺者。這是他的標誌性稱號。雖有其他同義詞，但"牟尼王"一詞最能確切表達詩人所欲表達的意義，最能增益文章的優美。因為他以了知二世間而對諸牟尼等具最上主權者行使主權，故能作為因緣令他人歡喜，這是很恰當的，也能增益其他詞語的優美。如是，美麗的言辭生於如是者的蓮花面中，因此成為歸依，故而令心歡喜。他的面容如蓮花，或以具備如是功德而稱為蓮花、蓮華。其中心，由生起、產生於其中而為美好、無過的天神。而言語則連微細過失都不曾染著，故為無過，如后所說"具足功德莊嚴"等。因此，此天神能帶來辯才等殊勝功德，成為眾生的庇護。而言語則能遮止一切災難、成就一切利樂，故成為究竟的庇護。由於本性是中性，此處不變更性別。用單數"我的"表示無傲慢，顯示善人的行為。這是未分詞的雙關語，因為所用詞語處處未曾顯露。這種雙關以婉轉的表述處處增益文章之美。如后所說："在婉轉表述中，雙關增益美"。這是依簡要方式的義理解釋。若依廣說方式，則可以種種方式解釋義理。若如是，則文會過於龐大，故採用此種方式。

1. Suparisuddhabuddhigocaraparamavicittaganthakārakoyamācariya- saṅgharakkhitamahāsāmipādo sapiṭakattayasabbasatthapārāvataraṇena sañjātānappakapītisukhamanubhavaṃ paṭipattipaṭivedhasāsanadvayassa pariyattimūlakattā yena kenaci pariyāyena tassā pariyattiyā atthāvabodhena 『『appeva nāma sādhujanaṃ paritoseyya』』miti tadadhigamopāyabhūtamidaṃ pakaraṇamārabhanto ganthārambhe iṭṭhadevatāya paṇāmakaraṇaṃ satācārānurakkhaṇatthaṃ [sadācārānurakkhaṇatthaṃ (ka.)], visesato abhimataganthassānantarāyena parisamattiyā ca kāraṇamiti iṭṭhadevatānussaraṇaṃ, ganthantarārambhapaṭikkhepakajanapaṭibāhanapubbakāni abhidhānābhidheyyakaraṇappakārapayojanāni ca dassento 『『munindavadanambhoja…pe… parissamo』』ti gāthattayamāha. Ettha paṭhamagāthāya iṭṭhadevatāsaṅkhātaratanattayappaṇāmo dassito, dutiyagāthāya ārambhapaṭikkhepakajanā nisedhitā, tatiyagāthāya abhidhānādikaṃ dassitaṃ. Tathā hi lokuttaradhammanissitapariyattisaṅkhātasabbaññubhāratiyā manosampīṇanāsīsanāpadesena attano nissesadhammaratane pasādo pakāsito. So pana dhammappasādo tadavinābhāvato buddhasaṅghesupi siddhoti ratanattayavisayaṃ paṇāmaṃ vaṅkavuttiyā dasseti. So hi atthato paṇāmakriyābhinipphādikā kusalacetanā. Ettha phalaṃ heṭṭhā vuttameva.

Puna santesu rāmasammādyalaṅkāresu piṭṭhapisanaṃ viya hotīdaṃ alaṅkārakaraṇanti vadantā viruddhavādino rāmasammādīnamatthibhāvaṃ ubbhāvetvā [abhyupagametvā (ka.)] te suddhamāgadhikā na vaḷañjentīti iminā paṭisiddhā. Nirākaraṇaphalañhi ganthassa niddosabhāvova. Apica saddālaṅkāraatthālaṅkāradīpakena alaṅkārasaddena ganthasarīrasaṅkhātasaññino saññāsaṅkhātaabhidhānañca alaṅkārasaddassa saddālaṅkārādyabhidheyyañca suddhamāgadhikattaṃ vatvā alaṅkārasaddassa visesanabhūtaanurūpasaddopādānena buddhavacanassa upayogattaṃ māgadhikavohārena bhavatīti gamyamānattā karaṇappakārañca alaṅkāraganthappavattiyā atthālaṅkārādinissitattā iminā alaṅkārasaddeneva alaṅkārasaṅkharaṇasaṅkhātappayojanañca dasseti.

Satthappayojanānaṃ sādhyasādhanalakkhaṇo sambandho pana sambandhassa nissayabhūtasatthappayojanānaṃ dassaneneva tannissitattā sayampi vutto hoti. Vuttaṃ hi–

『『Satthaṃ payojanañceva, ubho sambandhanissayā;

Vuttā taṃvuttiyāyeva, vutto tannissitopi so』』ti.

Tassattho– sambandhanissayā sambandhassa ādhārabhūtā satthaṃ, payojanañca ubho vuttā, taṃvuttiyāyeva tesaṃ ubhinnaṃ kathaneneva tannissito te nissāya pavatto sopi sambandho vutto bhavatīti.

Ettha abhidhānakathanaṃ vohārasukhatthaṃ, abhidheyyādikathanaṃ pana tehi yuttānaṃyeva ganthānaṃ subuddhipubbakādīnaṃ upādeyyattañca tabbiparītānaṃ ummattakavacanādīnamivaanupādeyyattañca pakāsanatthanti veditabbaṃ. Vuttañhi –

『『Sambandhānuguṇopāyaṃ [sambandhyanuguṇopāyaṃ (ka.)], purisatthābhidhāyakaṃ;

Vīmaṃsādhigataṃ [vīmaṃsādhikataṃ (sī.)] vākya-matonadhigataṃ […nadhikataṃ (sī.)] para』』nti.

我來為您翻譯這段巴利文： 1. 這位具有清凈智慧境界、能造極其殊勝論著的導師僧護大尊者，通達三藏一切論典，體驗無量喜樂。由於理論與實證兩種教法都以經教為根本，他希望以任何方式理解經教義理，"或許能令善人歡喜"，為此開始造作這部論典作為通達經教的方便。 在論著開始時，爲了維護善良傳統而禮敬所欲禮敬的天神，特別是爲了所欲造論無障礙圓滿完成，憶念所欲禮敬的天神。爲了遮止反對造新論者，並顯示名稱、所詮、造作方式和目的，他說了"牟尼王面蓮"等三偈。其中第一偈顯示禮敬三寶即所欲禮敬的天神，第二偈遮止反對造論者，第三偈顯示名稱等。如是，以願心意喜悅於一切知者言辭即出世法所依的經教為由，顯示自己對完整法寶的凈信。而此法之信由於不離彼故，也成就於佛和僧，因此以婉轉的表述顯示對三寶的禮敬。此實即是成就禮敬之業的善思。此中的果報如前所說。 再者，有人說："當有羅摩等莊嚴時，造作此莊嚴如同研磨已磨之物。"這些持相違見者主張羅摩等莊嚴的存在，卻說純粹的摩揭陀語言不流通，以此而被遮破。因為遮破的果報即是論著無過失性。而且，以表示聲音莊嚴、義理莊嚴的"莊嚴"一詞，說明論著本體之名稱，以及"莊嚴"一詞所表示的聲音莊嚴等所詮，是純粹的摩揭陀語。由採用作為"莊嚴"一詞限定語的"適當"一詞，表明佛語的適用性是依摩揭陀語言的表達而有。因為莊嚴論的運用依于義理莊嚴等，故以此"莊嚴"一詞也顯示莊嚴組織的目的。 論典與目的具有所成能成之相的關聯，由於關聯依于作為其所依的論典和目的，故顯示彼等時也自然顯示依于彼等者。如說： "論典與目的二者， 是關聯之所依； 說彼即說依彼者， 彼依此說而得說。" 其義為：論典和目的這兩個關聯的所依，由說彼二者，依于彼二者而轉起的關聯也得到顯示。 此中說名稱是爲了表達方便，而說所詮等則是爲了顯示具足彼等的論著如具善慧等而當受持，與此相反的如狂人語等則不當受持。如說： "隨順關聯方便， 能詮示人義利； 智者觀察所得， 非智者不能得。"

Tassattho– sambandhānuguṇopāyaṃ sādhiyasādhanalakkhaṇasambandhassa nissayabhūtavāccavācakānaṃ sambandhibhūtānaṃ aññamaññānurūpaguṇaparijānane kāraṇabhūtaṃ purisatthābhidhāyakaṃ catubbidhadhammaatthakāmamokkhasaṅkhātānaṃ purisatthānaṃ vācakabhūtaṃ vākyaṃ 『『ekākhyāto padaccayo, siyā vākyaṃ sakārako』』ti [abhidhānappadīpikā 106 gāthā] vuttalakkhaṇamajjhapatitavākyasamudāyopetaṃ mahāvākyasarūpasatthaṃ vīmaṃsādhigataṃ ñāṇagatilakkhaṇaupaparikkhāya adhigataṃ adhippetaṃ, ato paraṃ vuttalakkhaṇasatthato aññaṃ anadhigataṃ nādhippetanti. Idaṃ panettha gāthānaṃ nikkhepappayojanaṃ.

Loke padumagabbhe vasantiyā sabbaṅgadhavalāya yathicchitatthasādhikāya sarassatīnāmikāya devatāya 『『vāṇī』』ti vohārato iminā atthena yojetvā abhinnapadasilesālaṅkāravasena vuttattā padattho evaṃ veditabbo – munindassa sobhāsugandhādiguṇayogato mukhasadisassa, no ce mukhasaṅkhātaambhojassa gabbhe udare sambhavena pavattiyā uppattiyā vā sundarī niddosā, sobhanā vā pāṇinaṃ saraṇaṃ atoyeva ahitāpanayanahitāvahatthena sabbasattānaṃ paṭissaraṇabhūtā vāṇī yathāvuttaguṇopetā sarassatīdevatā, no ce sabbaññubhāratīti vuttasaddhammaratanaṃ mayhaṃ manaṃ ganthaviracane byāvaṭassa me cittaṃ pīṇayataṃ abhimatatthasampādanena pīṇayatūti.

Ubhayalokajānanato muni ca so indabhāvapavattanato indo ceti kammadhārayena vā, agāriyamunianagāriyamunisekhamuniasekhamunīnaṃ catunnaṃ pañcamo hutvā indoti chaṭṭhītappurisena vā munindo. Devatāpakkhe vadanamiva vadananti ambhoje, saddhammapakkhe ambhojamiva ambhojanti vadane ca upacārena gahite kammadhārayo. Munindassa vadanambhojamiti ca, tassa gabbhoti ca, tasmiṃ sambhavoti ca, tena sundarīti ca vākyaṃ. Vāṇiyā visesanattepi ekantanapuṃsakattā saraṇasaddassa na liṅgaparivattanabhāvo. Pāṇinanti rassattaṃ, dīghassa byabhicārattā. Mayhanti ekavacanena attano sādhuguṇodayakāraṇaṃ niratimānataṃ dīpeti. Santesupi aññesu jinapariyāyesu munindasaddo iṭṭhamanosampīṇanaambhojatulyatāsundarittasaraṇattasaṅkhātānaṃ atthantarānaṃ ocityaṃ posetīti payutto. Tathā hi tādisassa mukhaṃ ambhojatulyaṃ, tasmiṃ mukhodare sambhavā sundarī, tatoyeva pāṇinaṃ saraṇaṃ. Tasmāyeva manosampīṇane paṭuttaṃ subyattamiti ocityaṃ hoti. Loke patthaṭamidamocityamādaraṇīyaṃ hoti. Tasmiñhi uttamakavayoyeva upadesakāti. Vuttañhi –

『『Ocityaṃ nāma viññeyyaṃ, loke vikhyātamādarā;

Tatthopadesappabhavā, sujanā kavipuṅgavā』』ti [subodhālaṅkāra 104 gāthā].

Nimittavaṇṇanā

2.

Rāmasammādyalaṅkārā, santi santo purātanā;

Tathāpi tu vaḷañjenti, suddhamāgadhikā na te.

我來為您翻譯這段巴利文： 其義為：隨順關聯方便，即是對具有所成能成特徵關係的能詮所詮之間相互關聯者的相應功德認識的因緣；能詮人的義利，即能表達法、義利、欲樂、解脫四種人的義利；如所說"具作者的單一動詞及詞的組合成為句子"的特徵所攝的句子總集，成為大句形式的論著，是經由智慧行相特徵的觀察而獲得、而意趣。因此，其他不具此特徵的論著則非所趣。這是此中諸偈頌的安立目的。 在世間，"言辭"是對住于蓮花蕊中、全身潔白、能成就所欲之事的薩拉斯瓦蒂天神的稱呼，依此義結合，由未分詞的雙關修飾而說，應如是了知詞義：由於具足莊嚴香等功德而似面容，或稱為蓮花的面中，由生起、產生而美好無過，或善美，作眾生歸依，因此以除災降福而作一切眾生所依止的言辭，即具如上功德的薩拉斯瓦蒂天神，或前說的一切知者言教法寶，愿令我——專注于造論者的心意——以成就所欲之事而歡喜。 "牟尼王"，依持業釋，是由於知曉二世間故為牟尼，又由行使王權故為王；或依依主釋，是在在家牟尼、出家牟尼、有學牟尼、無學牟尼四者之上的第五位而為王。就天神義，"面如蓮"是持業釋，就正法義，"如蓮之面"以轉義而攝受的持業釋。"牟尼王的面蓮"，"其蕊"，"生於其中"，"由此美好"等為句子。雖是言辭的修飾語，但因"歸依"一詞必定是中性，故不變更性別。"眾生"為短音，因長音不定。以單數"我的"顯示自己無傲慢，是善德生起的因緣。雖有其他勝者同義詞，但用"牟尼王"一詞是因其能增益所欲心喜、如蓮、美好、歸依等其他義的適當性。如是，如是者的面如蓮花，生於彼面中故美好，因此作眾生歸依，由此而善能令心歡喜，此適當性極為明顯。世間所流傳的這種適當性是當尊重的。因為其中唯上等詩人才是教授者。如說： "適當性應知， 世間所稱重； 善人中詩豪， 由此為教授。" 相因解釋 2. 羅摩等古代莊嚴， 雖然存在且高尚； 然而純摩揭陀語， 彼等實不曾運用。

1. Athevamabhigatāmitasiddhisampadāpādanekacaturaparamiṭṭhadevatā- bhāvarūpitasaddhammaratanasso』 padassitanipaccakārena iṭṭhadevatāpūjaṃ dassetvā 『『nanu bandhalakkhaṇamatthiyeva pubbakaṃ, tasmā kimanena piṭṭhapisanene』』ti lakkhaṇantarārambhapaṭikkhepakajanapaṭibāhanapubbakamabhidheyyappayojana- sambandhe dassetumāha 『『rāmasamme』』ccādi. Rāmasammādīnaṃ rāmasammapabhutīnaṃ pubbācariyānaṃ, rāmasammādayo vā taṃsambandhato. Bhavati hi taṃsambandhato tabbohāro yathā kiñcipi vejjasatthaṃ 『『bimbisāro』』ti. Alaṅkārā bhūsāvisesā, bandhālaṅkārapaṭipādakatthena alaṅkārakhyā ganthavisesā vā. Santo sobhanā. Dvepi purā pubbakāle bhavā purātanā, porāṇikā. Ubhopi santi. Yajjapi saṃvijjanti. Tathāpi tūti nipātasamudāyoyaṃ visesābhidhānārambhe. Evaṃ santepīti attho. Suddhamāgadhikāti magadhesu bhavā, tattha viditā vā magadhā, saddā. Te etesaṃ santi, tesu vā niyuttāti māgadhikā. Suddhā ca sakkaṭādibhāsitakālusiyābhāvena visuddhā, asammissā vā aparicitattā te māgadhikā cāti suddhamāgadhikā, yatipotā. Te yathāvutte alaṅkāre ābharaṇavisese na vaḷañjenti, pasādhanavisese nānubhavanti. Ganthavisese pana uggahaṇadhāraṇādivasena attano suddhamāgadhikattā, rāmasammādīnañca sakkaṭādibhāvatoti ayamettha saddattho. Bhāvatthalesopettha paripūrati, tathāvidhapatītiyogato. Suddhamāgadhikā attano parisuddhabhāvena pubbe sobhanāpi te alaṅkārā idāni malaggahitabhāvappattā 『『kiṃ tehi malaggahitehi amhādisānaṃ suddhasattāna』』nti na vaḷañjentīti.

『『Patīyamānaṃ pana kiñci vatthu,

Attheva vāṇīsu mahākavīnaṃ;

Yaṃ taṃ pasiddhāvayavātiritta-

Mābhāti lāvaṇyamivaṅganāsū』』ti.

Hi vuttaṃ.

我來為您翻譯這段巴利文： 2. 如是顯示禮敬獲得無量成就圓滿、獨一聰慧、最勝所欲天神性質的正法寶后，爲了遮止那些說"已有古代修辭規則，為何如此重複勞作"而反對造新論者，並顯示所詮、目的和關聯，他說"羅摩等"等偈。 羅摩等，即以羅摩等為首的古代論師們，或由與彼相關而稱羅摩等。確實，由與彼相關而有彼之言說，如某些醫學論稱為"頻毗娑羅"。莊嚴即特殊的裝飾，或因闡述句偈莊嚴而稱為莊嚴的特殊論著。"高尚"即善美。兩者都是古時所有故為"古代"，即古老的。兩者都存在，即確實可得。"然而"是這組不變詞，用於開始說明特殊義。意為"雖然如是"。"純摩揭陀語"，即生於摩揭陀，或為彼處所知的摩揭陀語言。彼等有此等，或專注于彼等故稱"摩揭陀的"。因無梵語等語言的混雜而清凈，或因未混雜而純粹，既是摩揭陀的，故為"純摩揭陀語"的修行者們。他們對如上所說的莊嚴即裝飾特徵不予運用，不受用修飾特徵。而對論著特徵，則因自身是純摩揭陀語，而羅摩等是梵語等性質。這是此中詞的意義。此中意義的雙關也圓滿，因有如是的理解。純摩揭陀語者因自身清凈，雖古時美好的彼等莊嚴，今已成為染污，想"我等清凈者何須彼等染污者"而不運用。 如說： "諸大詩人的言辭中， 確有某些所領會； 超越顯著諸支分， 如婦女之優美性。"

2.Santo viññūhi pasatthattā sobhanā purātanā pubbakālasambhūtā rāmasammādyalaṅkārā rāmasammādīhi ācariyehi viracitattā, tesaṃ taṃsambandhato tabbohārasadisanāmattā vā rāmasammādayo nāma alaṅkārā kismiñci vejjasatthe 『『bimbisāro』』ti vohāro viya. Alaṅkārā bhūsāvisesā, alaṅkārattapaṭipādanato alaṅkāranāmikā ganthavisesā vā santi kiñcāpi vijjanti, tathāpi tu evaṃ santepi suddhamāgadhikā sakkaṭapākatādīsu aññabhāsāsu paricayābhāvato kevalamāgadhikā te rāmasammādike alaṅkāre na vaḷañjenti pasādhanavasena, uggahaṇadhāraṇādivasena na sevanti. Magadhesu bhavā, tesu vā viditā magadhā, saddā. Te etesaṃ atthi, tesu niyuttāti vā māgadhikā. Suddhasaddo magadhavisesano, māgadhikavisesano vā hoti. Saddānaṃ tādisapatītivisesayogato bhāvatthalesopi idha dippati. Tathā hi suddhamāgadhikā attano suddhattā tesaṃ vinyāsena sobhanatte satipi bhāsāya purātanattā aparisuddhoti avamaññamānā na vaḷañjentīti. Vatticchitassatthassa upatthambhakabhūto bhāvatthalesopi mahākavīnaṃ vacanesuyeva labbhatīti daṭṭhabbo. Vuttaṃ hi–

『『Patīyamānaṃ pana kiñci vatthu,

Attheva vāṇīsu mahākavīnaṃ;

Yaṃ taṃ pasiddhāvayavātiritta-

Mābhāti lāvaṇyamivaṅganāsū』』ti.

Tassattho – mahākavīnaṃ pūjitakavīnaṃ vāṇīsu vacanavisesesu patīyamānaṃ gammamānaṃ yaṃ kiñci vatthu yo koci atthaleso attheva atthi eva, taṃ vatthu aṅganāsu vanitāsu pasiddhāvayavātirittaṃ hatthapādādipākaṭasarīrāvayavato adhikaṃ lāvaṇyamiva manogocarībhūtasundarattaṃ viya pasiddhāvayavātirittaṃ pakāsasaddāvayavato adhikaṃ hutvā ābhāti dippatīti.

Abhidhānādivaṇṇanā

3.

Tenāpi nāma toseyya-mete』laṅkāravajjite;

Anurūpenā』laṅkāre-ne』sameso parissamo.

我來為您翻譯這段巴利文： 2. 因為智者讚歎而善美，古代即早期所生的羅摩等莊嚴，是因羅摩等論師所造作，或因與彼相關而有如彼言說之名稱的羅摩等莊嚴，如某醫論中"頻毗娑羅"的稱呼。莊嚴是特殊的裝飾，或因闡明莊嚴性而名為莊嚴的特殊論著，雖然確實存在，然而即便如此，純摩揭陀語者因對梵語、俗語等其他語言無熟習，而為純粹的摩揭陀語者，他們不以裝飾方式運用那些羅摩等莊嚴，不以學習、受持等方式修習。生於摩揭陀，或為彼處所知的摩揭陀語言，彼等有此等，或專注于彼等故稱"摩揭陀的"。"純"字是修飾摩揭陀，或修飾摩揭陀的。由語言有如是特殊理解的關係，此處也顯現意義的雙關。如是，純摩揭陀語者因自身清凈，雖彼等的佈置美好，但因語言古老而認為不清凈，輕視而不運用。應當了知，作為欲說義理支援的意義雙關，唯在大詩人的言辭中才能獲得。如說： "諸大詩人的言辭中， 確有某些所領會； 超越顯著諸支分， 如婦女之優美性。" 其義為：在大詩人即受尊敬詩人的言辭即特殊言說中，所領會即所理解的某些事物即某些義的雙關確實存在，那事物如同在婦女即女性中超越顯著支分即超過手足等顯著身體部分的優美性即成為意識境界的美好性，超越顯著支分即超過明顯的語言支分而顯耀即光輝。 名稱等解釋 3. 愿以適當莊嚴法， 令此無莊嚴者喜； 為此莊嚴而勞作， 實為彼等而付出。

3.Teneccādi. Yena te alaṅkāre na vaḷañjenti, tena kāraṇena alaṅkāravajjite ābharaṇehi, ganthavisesehi vā rahite, alaṅkārā vā yathāvuttavajjitā yehi te, ete yatipote esaṃ yatipotānaṃ anurūpena idāni viraciyamānattābhinavabhāvato, dasabalavadanakamalamajjhavāsitabhāsitaviracitabhāvato ca anucchavikena alaṅkārena ābharaṇena, alaṅkārasatthena vā toseyyaṃ apināma yathicchitapasādhanavasena, savanadhāraṇādivasena vā vaḷañjanena santuṭṭhe kareyyaṃ appeva nāma yannūnāti eso parissamo ayaṃ amhākaṃ tādisasantuṭṭhijanakālaṅkārapakaraṇappayogo.

Alaṅkaronti attabhāvamanenāti alaṅkāro, ābharaṇaṃ hārakeyūrādi. Alaṅkaronti bandhasarīramanenāti alaṅkārotiminā pana alaṅkārasaddena pasādādayo saddālaṅkārā, sabhāvavutyādayo ca atthālaṅkārā nānappakārā saṅgahitā, yehi saddatthasaṅkhātaṃ bandhasarīraṃ sobhate, yathā hi purisasarīre hārakeyūrādyalaṅkāro nyasyate, yena sobhate, tathā bandhasarīrepi saddālaṅkārā, atthālaṅkārā ca nikkhipīyanti, yato sobhate. Teneva vakkhati 『『taṃ tu pāpentulaṅkārā, vindanīyatarattana』』nti [subodhālaṅkāra 9 gāthā] ca, 『『atthālaṅkārasahite』』ccādikañca [subodhālaṅkāra 164 gāthā].

Alaṅkāravidhānabhāvena tu bandhasarīrampi tadatthiyā alaṅkāro, tathā tappaṭipādakaṃ subodhālaṅkāranāmadheyyasatthaṃ alaṅkatapaṭipādakattena maṅgalasuttanti viya. Vakkhati hi 『『ganthopi kavivācāna-malaṅkārappakāsako』』 [subodhālaṅkāra 12 gāthā] ccādi. Atra uccate –

『『Mukhyolaṅkārasaddoyaṃ, saddatthālaṅkatissito;

Sāmatthiyā tvadhiṭṭhāne, tathā satthepi tabbatī』』ti.

Anenassābhidheyyādīni vuccanti. Abhidhīyate iti abhidheyyaṃ, samuditena satthena vacanīyattho. So ca sarīrālaṅkāravibhāgakappanāya tesaṃ paṭipādanaṃ. Subodhālaṅkārena hi te paṭipādīyanti. Yena ca yo paṭipādīyati, tassāyamattho bhavatīti abhidheyyasatthopi. Dassitameva tu sarīrālaṅkārasaṅkharaṇaṃ payojanaṃ, taṃ nissāya subodhālaṅkārappavattito. Yassa hi yamuddissa pavatti hoti, taṃ tassa payojanaṃ, taṃ pana kavittakittipasiddhādilakkhaṇaṃ, paramparāya tadatthatāya subodhālaṅkārasaṅkharaṇassa. Satthapayojanānaṃ, sādhiyasādhanalakkhaṇo sambandho tu nissayapadassinā dassitoyeva. Yathāha –

『『Satthaṃ payojanañceva, ubho sambandhanissayā;

Vuttātaṃvuttiyāyeva, vutto tannissitopi so』』ti.

Abhidheyyādikathanañca taṃsamaṅgisseva ca vīmaṃsāvisesasamaṅgīnamupādīyamānattā, aññādisassa pana ummattakavacanādino viya heyyattā. Vuttañhetaṃ –

『『Sambandhānuguṇopāyaṃ, purisatthābhidhāyakaṃ;

Vīmaṃsādhigataṃ vākya-matonadhigataṃ para』』nti.

Vākyanti cettha vākyalakkhaṇopetamantaravākyasannicayaṃ mahāvākyasarūpaṃ satthamevādhippetaṃ.

我來為您翻譯這段巴利文： 3. "因此"等。因為他們不運用那些莊嚴，所以以此因緣，對於無莊嚴者，即無裝飾或特殊論著，或如前所說無莊嚴的這些修行者，愿以適當的，因現今造作而新穎，又因住於十力者蓮花面中所說語言造作而相稱的莊嚴裝飾或莊嚴論，依所欲裝飾方式或聽聞受持等方式運用而令其滿足。"實為"即此勞作，此即我們為產生如是滿足者的莊嚴論著的實踐。 莊嚴即以此裝飾自身，為項鍊、臂環等裝飾。莊嚴即以此裝飾句體，以此莊嚴詞，包含清凈等聲音莊嚴，自性轉義等種種義理莊嚴，由此使語言義理所成的句體顯得美好。如同在人身上安置項鍊、臂環等裝飾而顯得美好，如是在句體上也安置聲音莊嚴和義理莊嚴而顯得美好。因此後說"愿莊嚴使之達到更值得獲得的狀態"及"具足義理莊嚴"等。 而以莊嚴規則的狀態，句體也因其所需而為莊嚴，如是宣說彼的名為《明解莊嚴》的論著因宣說裝飾而如《吉祥經》。后將說"論著也顯示詩人言語的莊嚴"等。此中說： "此莊嚴詞主要， 依于聲義裝飾； 憑勢力安立中， 如是亦在論中。" 由此說其所詮等。所詮即所說，為整體論著所說的義理。那即是以身體裝飾分別的安排而闡明彼等。因為由《明解莊嚴》闡明彼等。由某物闡明某物，此為其義，故也是所詮論。已顯示身體裝飾的組織為目的，因依此而有《明解莊嚴》的運作。因為為某物而有運作，彼即是其目的，那具有詩人聲譽成就等特徵，由相續而為彼義的《明解莊嚴》組織。論典與目的具有所成能成特徵的關聯，由顯示所依詞而已顯示。如說： "論典與目的二者， 是關聯之所依； 說彼即說依彼者， 彼依此說而得說。" 說所詮等，是因具彼者及具特殊觀察者當受持，而如狂人語等的其他則當捨棄。如說： "隨順關聯方便， 能詮示人義利； 智者觀察所得， 非智者不能得。" 此中所說的句，是指具句子特徵的內部句子聚集，具大句形式的論著為所趣。

1. Yena te te alaṅkārena vaḷañjenti, tena kāraṇena alaṅkāravajjite ābharaṇavisesehi, ganthavisesehi vā vajjite, te virahite yehi ete suddhamāgadhike esaṃ suddhamāgadhikānaṃ anurūpena abhinavabhāvato māgadhikasarūpaṃ anugatarūpena, dasabalabhāsitaviracitattā vā anukūlena alaṅkārena ābharaṇavisesena, ganthavisesena vā toseyyaṃ alaṅkāravaḷañjāpanena, ganthavisese [ganthavisaye (ka.)] uggahaṇadhāraṇādikārāpanena vā santuṭṭhe kareyyaṃ apināma yaṃnūna sundaramiti, eso parissamo ayaṃ mama alaṅkārapakaraṇappayogo. Apināmāti ettha itisaddo gamyamāno.

Alaṅkārehi vajjitā, alaṅkārā vajjitā yehi vāti ca. Rūpassa anu anurūpaṃ, rūpaṃ anugataṃ anurūpaṃ vā, tena anurūpena. Alaṅkaronti attabhāvamaneneti alaṅkāro, hārakeyūrādi ābharaṇapakkhe, ganthapakkhe tu alaṅkaronti bandhasarīramaneneti alaṅkāro. Iminā mukhyabhāvena pasādādisaddālaṅkārā ca sabhāvavutyādiatthālaṅkārā ca pavuccanti. Amukhyato pana imesaṃ dvinnaṃ alaṅkārānamadhiṭṭhānabhūtabandhasarīrampi, tathā maṅgalasuttaratanasuttādivohāro viya alaṅkārapakāsakaṃ 『『sammā bujjhanti dvippakārā alaṅkārā anene』』ti iminā atthena laddhasubodhālaṅkāravaranāmadheyyasatthampi vuccati. Vuttamidameva –

『『Mukhyolaṅkārasaddoyaṃ, saddatthālaṅkatissito;

Sāmatthiyā tvadhiṭṭhāne, tathā satthepi tabbatī』』ti.

Ettha sāmatthiyaṃ nāma tadādhāratappaṭipādakattavohārato tadādheyyatappaṭipādanīyaṃ na bhavati ce, aññaṃ kiṃ bhavatīti aññathānupapattilakkhaṇamevāti.

4.

Yesaṃ na sañcitā paññā-nekasatthantarocitā;

Sammohabbhāhatāve』te, nāvabujjhanti kiñcipi.

5.

Kiṃ tehi pādasussūsā, yesaṃ natthi gurūnī』ha [garūniha (ka.)];

Ye tappādarajokiṇṇā, te』va sādhūvivekino.

4-5. Evaṃ lakkhaṇārambhapaṭikkhepakajanapaṭibāhanapubbakamabhidheyyādikaṃ dassetvā idāni satthatova sabbattha guṇadosavivecanaṃ. Atoyeva vuccati –

『『Sabbattha satthatoyeva, guṇadosavivecanaṃ;

Yaṃ karoti vinā satthaṃ, sāhasaṃ kimatodhika』』nti.

Tasmā guṇadosavibhāgavicāraṇaṃ nāma tabbidūnaṃyeva, nāsatthaññūnaṃ purisapasūnaṃ. Tathā cāha –

『『Guṇadosamasatthaññū, jano vibhajate kathaṃ;

Adhikāro kimandhassa, rūpabhedopaladdhiya』』nti [kābyādāsa

我來為您翻譯這段巴利文： 3. 因為他們不以莊嚴運用，因此對於無莊嚴者，即無特殊裝飾或特殊論著，或彼等缺乏的這些純摩揭陀語者，為此等純摩揭陀語者，以適當的，因新穎性而具摩揭陀本質相隨形式的，或因十力者所說造作而隨順的莊嚴即特殊裝飾或特殊論著，愿能令其滿足，以使運用莊嚴，或在論著方面使其學習、受持等而生滿足，愿此美好，此即是我的莊嚴論著實踐。此中"愿"字應知有"如是"義。 無莊嚴，或由彼等無莊嚴。隨形式即適當，或隨順形式為適當，以彼適當。莊嚴即以此裝飾自身，在裝飾方面為項鍊、臂環等，在論著方面則莊嚴即以此裝飾句體。以此主要說清凈等聲音莊嚴和自性轉義等義理莊嚴。而非主要則說作為此二莊嚴所依的句體，如同《吉祥經》、《寶經》等稱呼一樣，以"由此正確理解二種莊嚴"此義而得名為《明解莊嚴》的殊勝論著。如說： "此莊嚴詞主要， 依于聲義裝飾； 憑勢力安立中， 如是亦在論中。" 此中勢力即若無能依所說與所依能說的言說，則其所依所說又將如何的無法另立特徵。 4. 若無積集智慧， 通達眾多論典； 為愚癡所損害， 彼等不解任何。 5. 此處無師長者， 何須求聞詩句； 唯染師足塵者， 方為善獨覺者。 4-5.如是顯示遮止反對造論者后的所詮等，現今唯依論典而於一切處分別功過。因此說： "一切處唯依論典， 分別諸功與過失； 離論典而作分別， 更有何等大魯莽。" 因此功過分別的觀察唯屬通達彼者，不屬不知論典的人獸。如說： "不知論典的人眾， 如何分別諸功過； 盲者於色相差別， 如何能有所認知。";

1.8].

Yenevaṃ, tenettha guṇadosadassane pasannānekasatthacakkhuyevādhigato, nañño tabbiparītotyanvayabyatirekavasena dassento 『『yesa』』ntiādigāthādvayamāha. Tattha yesanti aniyamuddeso, yehīti attho. Yehi na sañcitā na rāsikatā, nānāsantānavuttinīpi ekattanayena ekasmiṃ santāne na vāsitā naparibhāvitāti vuttaṃ hoti. Kā sā? Paññā heyyopādeyyavivekarūpā. Kīdisīti āha 『『anekasatthantarocitā』』ti. Anekasmiṃ tipiṭakatakkabyākaraṇālaṅkārasatthādike satthantare ucitā savanadhāraṇādivasena paricitā sāyaṃ paññā yesaṃ na sañcitāti pakataṃ. Eteti yathāuddiṭṭhānaṃ niyamavacanaṃ. Sammohabbhāhatāti yathāvuttāyātisayavatiyā paññāyābhāvato balappattena mohena abbhāhatā visesena pahatā, evasadditā hontīti adhippāyo. Yato evaṃ, tasmāpi kiñcipi heyyopādeyyarūpaṃ yaṃ kiñcideva aṭṭhānāniyojakatādisagurupādasussūsānissayapaṭiladdhavivekapaññāti- sayālābhena nāvabujjhanti, na jānantītyattho. Yato ālasiyādidosalesapariggahopi satatācariyasevanavasena sirovikiṇṇatādisagurupādapaṅkajambujaparāyano cirenapi kālena nānāvidhasatthantarakataparicayabalena pappoti tādisaṃ paññāveyattiyaṃ. Tenevāha bhagavā –

『『Nihīyati puriso nihīnasevī,

Na ca hāyetha kadāci tulyasevī;

Seṭṭhamupanamaṃ udeti khippaṃ,

Tasmā』ttano uttaritaraṃ bhajethā』』ti [a. ni. 3.26].

Tato etādiso paññavāyevettha guṇadosavibhāgavivecane adhikārī, nañño tabbiparīto purisapasūti ayametthādhippāyo. Ruḷho atthaviseso. Tenāha 『『kiṃ tehi pādasussūsā, yesaṃ natthi gurūnihā』』ti. Ihāti imasmiṃ loke yesaṃ janānaṃ gurūnaṃ kātabbā pādasussūsā pādaparicariyā natthi, tehi janehi yathāvuttanayena paññāveyattiyarasānabhiññehi kiṃ payojanaṃ, lesamattampi natthi, anadhigatāyevettha eteti adhippāyo. Idāni byatirekamukhena āha 『『ye』』tiādi. Ye pubbe katapuññatādisampattisampannā tappādarajehi tesaṃ gurūnaṃ pādadhūlīhi okiṇṇā onaddhā gavacchitā, teva sādhū yathāvuttanayena paññāveyattiyena abhiññātā sajjanā eva vivekino heyyopādeyyaguṇadosavibhāganiyamanapaññāsampattisamaṅgino honti, teyevettha guṇadosavivecane adhigatāti adhippāyo. Sā cāyaṃ gurupādasussūsā visiṭṭhādarena karaṇīyāti vaṅkavuttiyā tadabhyāse sādhujane niyojeti.

4-

這是巴利文的完整中文直譯： 1.8. 正是如此，在這裡通過善惡觀察而得到的明見，如同具有許多論典之眼，不是與此相反的其他，以歸納和排除的方式來說明，他說了"對於那些人"等兩個偈頌。其中"對於那些人"是不定指示，意思是"被那些人"。被那些人沒有積累、沒有堆集，即使在不同相續中執行的，以一性之理也沒有在一個相續中熏習、沒有修習。這是什麼？是能辨別應斷應取的智慧。是什麼樣的呢？他說"在許多論典中修習"。在許多三藏、因明、文法、修辭等論典中修習，通過聽聞、受持等方式熟練的，這智慧沒有被那些人積累，這是明顯的。 "這些"是對前述諸人的限定語。"為愚癡所打擊"是由於缺乏前述殊勝的智慧，被強大的愚癡所打擊、特別地被擊打，意思是變得如此。因為如此，所以對於任何應斷應取的事物，即使是通過恭敬善知識的足下、依止而獲得的少許擇法智慧的殊勝，他們也不能覺悟，不能了知。因為即使懶惰等過失的微細執取，也要通過常時親近師長，以頭頂戴著等方式歸依善知識蓮足，經過長時間，依靠對各種論典的修習力，才能獲得如此的智慧敏銳性。 因此世尊說： "親近卑劣者則衰退， 親近同等者不衰退； 迅速向上親近勝者， 故應親近勝於己者。" 因此在這裡只有這樣的智者才有資格分辨善惡的差別，而不是與此相反的人畜，這是這裡的意趣。這是衆所周知的特殊含義。因此說："對於那些不恭敬師長的人，他們的足下承事有何用？"在這世間，對於那些不需要對師長們作足下承事、侍奉的人們，他們如前所說不了知智慧敏銳性的滋味，有什麼用處呢？連一點利益也沒有，這裡就是沒有證得的意思。 現在以相反方式說"凡是"等。凡是具足宿世福德等圓滿的人，被他們師長們足下的塵垢所覆蓋、纏繞、圍繞，只有這些善人，如前所說通過智慧敏銳性而聞名的人，才是擇法者，具足能決定應斷應取功過差別的智慧圓滿，只有他們在這裡證得善惡的分辨，這是其意趣。而這種對師長足下的承事，應以殊勝恭敬來作，以委婉的方式勸導善人親近。

1. Ye sakalasatthaparicitaññāṇapāṭavā yadi dosamāropayanti, tesaṃ taddosanirākaraṇaṃ vinā padesāvabodhanamattena paṇḍitamānīnaṃ vacanassāgurukaraṇaṃ vaṅkavuttiyā dassento ca taṃdvāreneva attano anaññasādhāraṇagurugāravataṃ sādhujanehi paramādarena sampādetabbamiti dassetuṃ 『『yesaṃ…pe… kino』』ti gāthādvayamāha. Anekasatthānaṃ tipiṭakatakkabyākaraṇādīnaṃ anekesaṃ ganthānaṃ antare tatvatthasaṅkhātaabbhantare ucitā savanauggahaṇadhāraṇādivasena paricitā paññā sutamayā paññā yesaṃ yehi na sañcitā, dvinnamekakkhaṇe pavattiyābhāvepi upacitasamūhabhāvato, pubbakālikapaññāya aparakālikapaññāya anantaraāsevanādipaccayalābhato avatthabāhullapavattito vā sañcitabbāpi na rāsikatā. Ete īdisapaññāpāṭavarahitā ime sammohabbhāhatā paññāpāṭavābhāvato balappattena mohena visesena pahatā eva kiñcipi heyyopādeyyaṃ nāvabujjhanti. Na eke aneketi ca, te ca te satthā ceti ca, tesamantaramiti ca, tasmiṃ ucitāti ca sammohena abbhāhatāti ca viggaho. Tena vuttaṃ–

『『Guṇadosamasatthaññū, jano vibhajate kathaṃ;

Adhikāro kimandhassa, rūpabhedopaladdhiya』』nti [kābyādāsa 1.8].

Tassattho – asatthaññū jano guṇadosaṃ kathaṃ vibhajate. Tathā hi rūpabhedopaladdhiyaṃ nīlapītādirūpavisesāvabodhane andhassa adhikāro abhimukhakaraṇaṃ kiṃ hoti, na bhavatyeva, tasmā anekasatthantaragatasuppasannapaññācakkhunā eva guṇadosavivecanaṃ bhavati, tadabhāve na bhavatyeva. Idameva vuccate–

『『Sabbattha satthatoyeva, guṇadosavivecanaṃ;

Yaṃ karoti vinā satthaṃ, sāhasaṃ kimatodhika』』nti.

Tassattho – sabbattha guṇadosavivecanaṃ satthatoyeva hoti, satthaṃ vinā satthocitatādisapaññaṃ vinā yaṃ karoti guṇāguṇavibhāgaṃ karoti, yaṃ karaṇaṃ atthi, atodhikaṃ sāhasaṃ kiṃ āsuṃ kiriyā anupaparikkhanakiriyā nattheva.

Iha imasmiṃ loke yesaṃ akatapuññānaṃ janānaṃ gurūnaṃ

『『Piyo garu bhāvanīyo,

Vattā ca vacanakkhamo;

Gambhīrañca kathaṃ kattā,

No cā』ṭṭhāne niyojako』』ti [a. ni. 7.37].

Niddiṭṭhaguṇopetānaṃ ācariyānaṃ kātabbā pādasussūsā pādaparicariyā natthi, tehi kiṃ payojanaṃ. Ye katapuññā janā tappādarajokiṇṇā tesaṃ gurūnaṃ pādarajehi gavacchitā, teva sādhū janā eva vivekino kalyāṇamittagurupāsanāhi adhigatavisiṭṭhavivekabuddhino bhavanti, te eva vivekaṃ jānantīti bhāvo. Sotumicchā sussūsā, taṃ nissāya kattabbapādaparicariyāpi tadatthiyā sussūsā nāma hoti. Pādesu sussūsāti ca, tesaṃ pādāti ca, tesu rajānīti ca, tehi okiṇṇāti ca viggaho. Sissānaṃ sakalābhibuddhiyā gurupaṭibaddhattā attano guṇato adhikatarāyeva sevitabbā. Vuttañhi bhagavatā –

『『Nihīyati puriso nihīnasevī,

Na ca hāyetha kadāci tulyasevī;

Seṭṭhamupanamaṃ udeti khippaṃ,

Tasmā』ttano uttaritaraṃ bhajethā』』ti [a. ni. 3.26].

6.

Kabbanāṭakanikkhitta-nettacittā kavijjanā;

Yaṃkiñci racayante』taṃ, na vimhayakaraṃ paraṃ.

7.

Teye』va paṭibhāvanto, so』va bandho savimhayo;

Yena tosenti viññūye, tatthāpya』vihitādarā.

6-

這是巴利文的完整中文直譯： 5.. 若是那些具備通達一切論典智慧敏銳性的人指出過失，爲了顯示那些僅憑部分理解而不能去除其過失的自詡智者之言論不足為重，以委婉方式說明，並且通過這個方式顯示自己獨特的對師長的恭敬應當被善人以最高敬意成就，因此說了"對於那些……乃至……有何"等兩個偈頌。 在許多論典，即三藏、因明、文法等許多典籍之中，在所謂真實義理之內修習，通過聽聞、領受、受持等方式熟練的智慧，即聞所成慧，那些人沒有積累。雖然二者不能在同一剎那生起，但由於積整合群的緣故，由於前時的智慧對后時的智慧得到無間、數數修習等緣的緣故，或由於多分轉起的緣故，應當積累的也沒有堆集。這些缺乏如是智慧敏銳性的人們，由於缺乏智慧敏銳性而被強大的愚癡特別打擊，對於任何應斷應取都不能覺悟。 "不是一個而是多個"，"那些和那些論典"，"在它們之間"，"在其中修習"，"被愚癡打擊"，這是詞的分解。因此說： "不知論典者， 如何辨善惡； 盲人何能辨， 種種色差別。" 其義是：不知論典的人如何能區分善惡？就像盲人對於色的差別，即青黃等色的特殊理解，有何資格、何能力？確實沒有。因此只有通過多種論典所得的清凈慧眼才能分辨善惡，沒有這個就不能。這也說： "一切善惡辨， 唯從於論典； 離經作判斷， 更有何輕率？" 其義是：一切處的善惡分辨唯從論典而來，離開論典，即離開通達論典等的智慧而作的善惡分別，這樣的作為，有什麼比這更為輕率的事呢？沒有不經思察的行為。 在這世間，對於那些未造福德的人們，對於具足： "可愛可敬可尊重， 善說且能忍人言； 能說甚深之言論， 不導人向非處去。" 所說功德的師長們，應當作的足下承事、侍奉不存在，對他們有什麼用處？那些有福德的人們被他們足下的塵垢所覆蓋，被那些師長們足塵所圍繞，只有這些善人才是擇法者，通過親近善知識師長而證得殊勝擇法智，只有他們才知道擇法，這是其意。 欲聞為承事，依此應作的足下侍奉也名為為此而承事。"于足之承事"，"他們的足"，"在其中的塵"，"被其覆蓋"，這是詞的分解。因為弟子的一切證悟依靠于師長，所以應當親近比自己功德更殊勝的人。因此世尊說： "親近卑劣者則衰退， 親近同等者不衰退； 迅速向上親近勝者， 故應親近勝於己者。" 6.. 詩人們心目專注于詩歌戲劇，他們所創作的任何東西，都不是最為令人驚歎的。 7.. 只有那些具有智慧的人，他們的結構才是令人驚歎的，因為他們能使智者歡喜，即使在那裡也不缺乏恭敬。

1. Evametthānvayabyatirekavasenādhigate dassetvā idāni 『『kiṃ amhākaṃ kabbanāṭakaparicayābhāveracanāvisesābhiyogopajanitaparissamenā』』ti olīnavuttino sotujane samussāheti 『『kabbanāṭakā』』tiādinā. Kavippayogasaṅkhāto bandhova kavino idanti kabbaṃ. Muttakādivākyasvamuttikādyavayavasabhāvā antaravākyasamudāyasampannaṃ vuttajātibhedabhinnaṃ pajjamayaṃ gajjamayaṃ pajjagajjamayaṃ campūnāmakañca, mahāvākyarūpaṃ mahākabbañca, taṃ pana mahākabbaṃ saggehi sagganāmakehi paricchedavisesehi bandhyate karīyatīti saggabandhoti pavuccati. Tassa tu lakkhaṇaṃ 『『saggabandhassa mukhaṃ iṭṭhāsīsanaṃ siyā paṇāmo vā bandhasambandhino kassaci atthassa niddeso vā』』tiādinā anekadhā vaṇṇenti. Taṃ yathā?

『『Saggabandho mahākabba-muccate tvassa lakkhaṇaṃ;

Paṇāmo vatthuniddeso, āsīsāpi ca tammukhaṃ.

Itihāsakathubbhūtaṃ, santasannissayampi vā;

Catuvaggaphalāyattaṃ, caturodāttanāyakaṃ.

Puraṇṇavutuselindu-savitūdayavaṇṇanaṃ;

Uyyānasalilakkīḷā, madhupānaratussavaṃ.

Vippalambhavivāhehi, kumārodayavaḍḍhihi;

Mantadūtappayānāji-nāyakābhyūdayehipi.

Alaṅkatamasaṃkhitta-rasabhāvanirantaraṃ;

Nātivitthiṇṇasaggehi, piyavuttasusandhibhi.

Sabbattha bhinnasaggante-hupetaṃ lokarañjakaṃ;

Kabbaṃ kappantaraṭṭhāyi, jāyate sādhvalaṅkatī』』ti [kābyādāsa 1.14 – 19 gāthā].

Tattha itihāsakathubbhūtanti purāvuttakathāsannissayaṃ. Santasannissayanti itarasobhanādhikaraṇaguṇarājacaritādinissayaṃ vā. Catuvaggaphalāyattanti dhammādicatuvaggaphalāyattaṃ. Dhammo nāma abbhūdayanibbānahetuko. Attho nāma vijjābhumyādīnaṃ yathāññāyamajjanaṃ, ajjitānañca rakkhaṇaṃ. Kāmo nāma nirayo visayo payogo. Mokkho nāma sabbasaṃsāradukkhanivatti. Caturodāttanāyakanti ussāhasattimantasattipabhūsattiyogena caturo kusalo cāgātisayādiyogena udātto udāro nāyako vipakkho, paṭipakkho ca yattha, taṃ. Madhu nāma surā. Vippalambho viraho. Manto nītivedīhi saha kārīyanicchayo. Dūto sandhānappavatto puriso. Payānaṃ saṅgāmādinimittagamanaṃ. Āji sandhyābhāve viggaho. Asaṅkhattarasabhāvanirantaranti asaṃkhittā bahuttā rasā siṅgāravīrādayo, bhāvā ratiussāhādayo, tehi nirantaraṃ patthaṭaṃ. Piyavuttasusandhibhīti piyāni sutisubhagāni vuttāni indavajirādīni aññamaññasambandhasaṃsaggatāya sobhano sandhi aññamaññasaṅgahā yesaṃ saggānaṃ, tehīti.

Punapi yathāvuttesu aṅgesu nagaravaṇṇanādīsu kiñca yathāsambhavaṃ madhupānādirahitampi taññūnaṃ mano rañjeti upādiyateva sabbhīti dassetumāha–

『『Kabbaṃ na dussataṅgehi, nyūnamapyatra kehici;

Bandhaṅgasampadā taññū, kāmamārādhayanti ce』』ti [kābyādāsa 1.20].

Punapi –

『『Guṇato paṭhamaṃ vatvā, nāyakaṃ tena sattuno;

Nirākaraṇamiccesa, maggo pakatisundaro.

Vaṃsavīrasutādīni, vaṇṇayitvā ripussapi;

Tajjayā nāyakukkaṃsa-kathanañca sukheti no』』ti [kābyādāsa

7.. 如此以歸納和排除的方式在這裡顯示已證得的后，現在對於那些說"我們缺乏詩歌戲劇的修習，何必因創作特殊作品的努力而疲勞"而意志消沉的聽眾，以"詩歌戲劇"等來激勵。 詩人的創作稱為結構，這就是詩。獨立語句等的句子，由獨立等成分構成的性質，具足內部語句組合，以韻律種類差別而分的，有詩體的、散文體的、詩散合體的稱為混合體，以及以大句形式的大詩，而這大詩以章節，即以名為章節的特殊段落來結構、來創作，故稱為章節結構。其特徵以"章節結構的開頭應為祈願或禮敬，或是與結構相關的某義理的說明"等多種方式來描述。如何呢？ "章節結構名大詩，其特徵如是說： 禮敬與事說明，祈願亦為其首。 歷史故事為本，或依善事為基； 依止四果為要，四種高貴為主。 描寫城池季節，月日昇起之美； 園林水中游戲，飲酒歡樂之宴。 離別與婚姻事，王子誕產生長； 謀略使者出征，君主興盛繁榮。 莊嚴而不簡略，情感意境相連； 章節不太冗長，語言悅耳善接。 處處章末殊異，能使世人歡喜； 如是詩歌創作，長存善為莊嚴。" 其中"歷史故事為本"是依託古代流傳的故事。"依善事為基"是依託其他美好的德行、王者行跡等。"依止四果為要"是依止法等四種果報。法即是增上和涅槃的因。義即是如理獲得明智地位等，及所獲得的守護。欲即是領域、境界、運用。解脫即是一切輪迴苦的止息。"四種高貴為主"即具足精進力、智慧力、威德力的結合而有四種善巧，以殊勝的舍等相應而高貴、崇高的主角和反派，對立者所在之處。"酒"即謂酒類。"離別"即別離。"謀略"即與通曉政略者共作的決定。"使者"即進行調解的人。"出征"即因戰爭等因緣而行。"征戰"即無和平時的戰爭。"不簡略情感意境相連"即不簡略、眾多的情感如愛情、英勇等，意境如喜愛、奮發等，以此等相續遍滿。"語言悅耳善接"即是詩句悅耳動聽如帝釋金剛等韻律，以相互關聯交織而有美好連線的諸章節。 又為顯示在上述諸支分中，如城市描寫等，即使缺乏某些如飲酒等，若能取悅知者之心，也為善人所接受，故說： "詩歌雖缺某些，此處應有支分； 若具結構圓滿，能取悅知者心。" 又說： "先說敵人功德，而後以此因由； 破斥彼此乃是，自然美好方式。 描寫種姓英雄，子嗣等敵方事； 由勝彼顯君主，殊勝令我歡喜。"

1.21 22 gāthā] āhu.

Sabbampetaṃ saddhammāmatarasapānasarasahadayānaṃ samphappalāpavipulavisappavesopaddutakabbanāṭakaparammukhānaṃ satatacaritasañcaritaratanabhājanānaṃ sappurisānaṃ kiṃ hadayakhedopajanitaparissameneti tadanurūpamevopadassitanti.

Nāṭakaṃ nāma bharatādināṭyasatthe nānappakāranirūpitarūpaṃ kappaṃ, taṃlakkhaṇekadesabhūtalakkhaṇāni pakaraṇādīni nava rūpakāni. Nāṭikā ca etthevāvarumbhanti. Kabbañca nāṭakañca, tesu nikkhittaṃ ṭhapitaṃ nettañca cittañca yehīti viggaho. Ke te? Kavino. Tattha nikkhittanettacittavacanena sutassa cintanañca ūhāpohamukhena yathuggahitaniyāmaṃ, aviparītatthanicchayanaṃ, nicchitassa bhāvanā, nirantarābhiyogo ca dassito. Kabbanāṭakavacanena sutaṃ, cintitaṃ, bhāvitañca dassitaṃ. Sute dassite tannissayaṃ sutamayañāṇampi dassitameva siyāti. 『『Kabbanāṭakanikkhittanettacittā』』ti iminā sutacintābhāvanānukkamena sampāditapaññāpāṭavānaṃ kabbaracanāya sāmatthiyaṃ dasseti. Hoti hi tādisānaṃ taṃsutādi bandhanakāraṇaṃ. Vuttañhi –

『『Sābhāvikī ca paṭibhā,

Sutañca bahu nimmalaṃ;

Amando cābhiyogoyaṃ,

Hetu hotiha bandhane』』ti [kābyādāsa 1.103 gāthā].

Yaṃkiñcīti attano cittāruḷhaṃ yaṃkiñci bandhajātaṃ. Iminā pana aniyamavacanena attano tattha ādarābhāvaṃ dīpeti. Racayanti karonti. Etaṃ tehi racitaṃ bandhajātaṃ paraṃ accantameva vimhayakaraṃ na hoti, tādisopāyasampattisampannassa upeyyasampattisabbhāvato anacchariyamevāti adhippāyo. Tattha tesu kabbanāṭakesu racanāvisesaekantopāyabhūtesu avihitādarāapi sutādivasena akatādarāpi ye sappurisā paññavanto yena bandhavisesena viññū guṇadosaviduno satthaññuno paṇḍitajane tosenti pīṇenti. Tosentiyeva hi te tādise sābhāvikipaṭibhāvirahepi etādisesu atthesu sutacintābhāvanāvasena vāyamantā. Vuttañhi –

『『Na vijjatī yajjapi pubbavāsanā-

Guṇānubandhi paṭibhānamabbhutaṃ;

Sutena vācu』ssahanenupāsitā,

Dhuvaṃ karotyeva kamapyanuggaha』』nti [kābyādāsa 1.104 gāthā].

Paṭibhāvanto heyyopādeyyaparicchedalakkhaṇapaññāya paññavanto nāma, teyeva sappurisā. Savimhayo 『『kīdisāyaṃ, tādisopāyantararahitānampi etādiso bandho siyā』』ti vimhayena saha vattamānopi. Sova bandho tameva bandhanaṃ tādisopāyasampattivirahenopeyyasampattiyā sabbhāvato, nāññoti.

6-

這是巴利文的完整中文直譯： [1.21-22偈]說。 這一切對於那些以正法甘露之味為飲食滋味的心靈、遠離無義戲論廣大毒蛇侵擾的詩歌戲劇、經常修習行持寶器的善人們來說，何必因心生疲憊而勞累呢？因此顯示了與此相應的內容。 戲劇即是在婆羅多等戲劇論中以各種方式說明的形式創作，其特徵的一部分構成特徵的九種戲曲等。戲曲等也包含在此中。詩與戲劇，在其中安置、建立的眼與心為何人所有，這是詞的分解。是誰呢？是詩人們。其中以"安置眼心"的說法顯示所聞的思維，以推究探討的方式如所領受的確定，不顛倒義理的決定，已決定的修習，和不間斷的努力。以"詩歌戲劇"的說法顯示所聞、所思、所修。在顯示所聞時，也顯示了依此的聞所成智。以"詩歌戲劇中安置眼心"這句話顯示通過聞思修次第而成就智慧敏銳性者創作詩歌的能力。因為這樣的人確實有其聞等作為創作的因。如說： "天生的才思智， 清凈多聞學， 勤勉不懈怠， 是為作因緣。" "任何"即是在自心中升起的任何創作種類。以這不確定的說法表明對此不殷重。"創作"即是製作。"這個"即是他們所創作的作品種類"不是最為令人驚歎的"，因為具足如是方便圓滿者有所成就圓滿的存在，所以不足為奇，這是其意趣。在那裡，對那些詩歌戲劇這些創作特殊、絕對方便雖不致力，即雖未以聞等方式致力的善人智者，以某種特殊創作使智者、善惡辨別者、通曉論典者、智者們歡喜、滿足。因為他們雖然缺乏自然的才思，但在這些義理上通過聞思修習的方式努力，確實能使他們歡喜。如說： "縱使無宿世， 習氣妙才思； 以聞及精進， 必能得加持。" "具有才思"即具有能辨別應斷應取為相的智慧者，他們即是善人。"令人驚歎的"即是"這樣的人雖然缺乏其他方便，怎麼會有這樣的創作呢？"與驚歎俱行的。"那個創作"即是那樣的創作，雖然缺乏如是方便圓滿，但因為有所成就圓滿的存在，而不是其他的。;

1. Idāni kabbanāṭakesu aparicitānamamhākaṃ gantharacanāsabhāvāvabodhova kutoti osakkante 『『kabbanāṭakā』』digāthādvayena samussāheti. Kabbanāṭakanikkhittanettacittā kabbanāṭakesu sutānulokanacintābhāvanāvasena ṭhapitanettacittā kavijjanā kabbakārakā yaṃ kiñci attano abhimataṃ racayanti karonti, etaṃ bandhanaṃ paraṃ atisayena na vimhayakaraṃ acchariyakaraṃ na hoti, nirantarābhiyogato siddhopāyamūlapaññāsampadāya upeyyabhūtaganthasaṅkharaṇaṃ bhavatyevāti adhippāyo. Kavino idaṃ kabbanti ca, naṭakassa idaṃ nāṭakaṃ, naccagītādi. Idha pana tappaṭipādakakathāpakāsakagantho nāṭakaṃ nāma. Kabbañca nāṭakañcāti ca, kabbanāṭakesu nikkhittaṃ nettacittaṃ yehīti ca viggaho. Ye janā tattha tesu kabbanāṭakesu avihitādarāpi savanadhāraṇādivasena akatasambhamā eva viññū yena gantharacanāvisesena tosenti pīṇenti, teyeva paṭibhāvanto paṭibhānasaṅkhātapaññavanto bhavanti. Sova bandho savimhayo aññesaṃ uppajjamānavimhayena sahito. Paṭibhā etesaṃ atthīti ca, saha vimhayena vattatīti ca, avihito ādaro yehīti ca viggaho. Bāhirasatthābhiyogābhāvepi pubbavāsanābhāvepi iha nirantarābhiyogaṃ karonto tādisasāmatthiyaṃ sādhetīti vuttaṃ hoti. Vuttañhi –

『『Na vijjatī yajjapi pubbavāsanā-

Guṇānubandhi paṭibhānamabbhutaṃ;

Sutena vācu』ssahanenupāsitā,

Dhuvaṃ karotyeva kamapyanuggaha』』nti [kābyādāsa 1.104 gāthā].

Tassattho – yadi pubbavāsanāguṇānubandhī atītajātiyā paricayavāsanāguṇassa anubalappadānavasena anubandho yassatthi, tādisaṃ abbhutaṃ paṭibhānaṃ na vijjatipi, tathāpi sutena savanena ussahanena paguṇakaraṇādivācussahanena vā upāsitā katagurupāsanā vācā kamapi anuggahaṃ kiñcipi paññāpāṭavaṃ dhuvaṃ ekantena karoti evāti.

Ettha kabbaṃ nāma muttakakulakādivākyavasena ca avayavasabhāvehi tesaṃyeva antaravākyāvayavasamūhehi paripuṇṇaṃ vuttavisesehi pabhedagataṃ kevalaṃ pajjamayaṃ vā gajjamayaṃ vā campūtikhyātapajjagajjamayaṃ vāti mahāvākyasabhāvena ca tiṭṭhati. Nāṭakaṃ nāma bharatādinaṭasatthagatanānappakāradassitasabhāvaṃ. Kabbañca idheva dassitalakkhaṇato ekadesayuttappakaraṇādinavarūpakāni ca nāṭikā ca bhavanti. Kabbalakkhaṇaṃ pana evaṃ daṭṭhabbaṃ–

『『Saggabandho mahākabba-muccate tvassa lakkhaṇaṃ;

Paṇāmo vatthuniddeso, āsīsāpi ca tammukhaṃ.

Itihāsakathubbhūtaṃ, santasannissayampi vā;

Catuvaggaphalāyattaṃ, caturodāttanāyakaṃ.

Puraṇṇavutuselindu-savitūdayavaṇṇanaṃ;

Uyyānasalilakkīḷā, madhupānaratussavaṃ.

Vippalambhavivāhehi, kumārodayavaḍḍhihi;

Mantadūtappayānāji-nāyakābhyūdayehipi.

Alaṅkatamasaṃkhitta-rasabhāvanirantaraṃ;

Nātivitthiṇṇasaggehi, piyavuttasusandhibhi.

Sabbattha bhinnasaggante-hupetaṃ lokarañjakaṃ;

Kabbaṃ kappantaraṭṭhāyi, jāyate sādhvalaṅkatī』』ti [kābyādāsa 1.14 – 19 gāthā].

Tassattho – saggabandho saggasaṅkhātehi paricchedavisesehi bandho 『『mahākabba』』nti uccate. Assa lakkhaṇaṃ tu vuccateti sambandho kākakkhigoḷakanayena tammukhaṃ tassa kabbassa ādi pana paṇāmo devatānamassanaṃ vā, vatthuniddeso –

『『Astyuttarasyāṃ digi devatātma,

Himālayo nāma nagādhirāja?;

Pūvāpareṅa vārinidhī vigāhya,

Sthita? Pathijhā iva mānadaṇḍa?』』 [kumārasambhava 1.

7.. 現在對於那些說"我們不熟悉詩歌戲劇，怎能理解著作創作的本質"而退縮的人，以"詩歌戲劇"等兩個偈頌來激勵。詩人們將眼心投注于詩歌戲劇，即通過聞、觀察、思維、修習的方式將眼心安置於詩歌戲劇的創作者們，他們創作任何自己所欲的作品，這種創作不是最為令人驚歎的，因為通過不間斷的努力，以成就方便為根本的智慧圓滿，必定能成就所應成就的著作編纂，這是其意趣。 "詩人的這是詩"，"舞者的這是戲劇"，即舞蹈歌唱等。而在這裡，闡述說明這些的著作稱為戲劇。"詩與戲劇"，"在詩歌戲劇中投注眼心的人們"，這是詞的分解。 那些人雖然對那些詩歌戲劇不致力，即雖未以聽聞受持等方式作恭敬，但以某種著作創作的特殊方式使智者歡喜、滿足，只有他們才是具有才思的，即具有所謂才智的智者。那個創作是令人驚歎的，與他人生起的驚歎相伴隨。"他們有才思"，"與驚歎俱行"，"他們不致力"，這是詞的分解。雖然缺乏外在論典的努力，雖然缺乏宿世習氣，但在此作不間斷的努力，能成就如此能力，這是所說。如說： "縱使無宿世， 習氣妙才思； 以聞及精進， 必能得加持。" 其義是：如果具有前世習氣功德相續，即過去生修習習氣功德以給予助力的方式相續的，雖然沒有如此的殊勝才思，但是通過聞即聽聞，通過精進即熟練等的語言努力，或作師長親近的言語，必定能作某種加持，即一定能成就某種智慧敏銳性。 在此，所謂詩是以獨立語句、組合等句子的方式，以及以其內部句子成分的聚集而圓滿，以前述差別而分類，或純粹是韻文的，或是散文的，或稱為混合體的韻散結合的，以大句本質而住立。所謂戲劇是具有在婆羅多等舞劇論中所說的各種形式所顯示的本質。而在此所說特徵的一部分相應的戲曲等九種戲劇形式和戲曲也是詩。而詩的特徵應當如此理解： "章節結構大詩，其特徵如是說： 禮敬與事說明，祈願亦為其首。 歷史故事為本，或依善事為基； 依止四果為要，四種高貴為主。 描寫城池季節，月日昇起之美； 園林水中游戲，飲酒歡樂之宴。 離別與婚姻事，王子誕產生長； 謀略使者出征，君主興盛繁榮。 莊嚴而不簡略，情感意境相連； 章節不太冗長，語言悅耳善接。 處處章末殊異，能使世人歡喜； 如是詩歌創作，長存善為莊嚴。" 其義是：以所謂章節的特殊段落的結構稱為"大詩"。而其特徵如是說，以烏鴉眼圓圈方式關聯。其首即是該詩的開始為禮敬即禮拜諸神，或事物說明： "在北方有位神性本體， 名為喜馬拉雅山之王； 東西深入于大海之中， 矗立宛如大地量度尺。" [註：這是迦梨陀娑《鳩摩羅sambhava》第一偈]

1.].

Iccādibandhasambandhino kassaci vatthuno dassanaṃ, āsīsāpi 『『mayhaṃ pīṇayataṃ mana』』 miccādiiṭṭhāsīsanaṃ vā bhavati.

Itihāsakathubbhūtaṃ purāvuttakathāsannissayaṃ vā santasannissayampi sobhanānampi rājacariyādinissayaṃ vā catuvaggaphalāyattaṃ lokiyalokuttarasukhakāraṇaṃ dhammo, vijjābhūmiādīnaṃ sañcayo, sañcitānaṃ rakkhā ca attho, apāyasaṃvattanikapañcakāmaguṇasaṅkhāto kāmo, sabbadukkhā nivattihetu mokkho cāti catuvaggaphalādhīnaṃ caturodāttanāyakaṃ ussāhasattimantasattipabhūsattiyogato caturo dakkho cāgātisayādiyogena udātto uḷāro sapakkho, vipakkho vā nāyako yattha, taṃ yathāvuttaṃ puraṇṇavutuselindu-savitūdayavaṇṇanaṃ puraṃ nagaraṃ, aṇṇavaṃ sāgaraṃ, utu hemantavasantādiutu, selaṃ pabbato, indusavitūdayo candasūriyānaṃ udayo cāti imesaṃ vaṇṇanaṃ yattha, taṃ. Savitāti ettha tupaccayanto. Uyyānasalilakkīḷāmadhupānaratussavaṃ uyyānakīḷāsurāpānaratikīḷāsaṅkhāto ussavo yattha, taṃ vippalambhavivāhehi dārāviyogadārapariggahehi ca kumārodayavaḍḍhihi kumāruppattikumāravaḍḍhīhi ca mantadūtappayānājināyakābhyūdayehi nītijānanapaññā manto, sandhānakārako dūto, yuddhābhigamanaṃ payānaṃ, yuddhasaṅkhāto āji, sapakkhanāyakassa abhivaḍḍhisaṅkhāto abhyūdayo cāti imehi alaṅkataṃ sajjitaṃ asaṃkhitta…pe… ntaraṃ asaṃkhittā vitthārā rasā siṅgārādayo aṭṭha bhāvā ratiussāhādayo cāti imehi nirantaraṃ vitthiṇṇaṃ piyavuttasusandhibhi sutisubhagehi indavajirādīhi vuttehi pubbāparasambandhaparicchedatāya sobhanā sandhi yesaṃ saggānaṃ, tehi sabbattha sabbasmiṃ paricchede bhinnasaggantehi bhinnasaggā pariyosānā yesaṃ, tehi nātivitthiṇṇasaggehi nātivitthārasaggasaṅkhātehi paricchedehi upetaṃ yuttaṃ sādhvalaṅkati sobhanālaṅkāravantaṃ kabbaṃ lokarañjakaṃ taṃ samānaṃ kappantaraṭṭhāyi kappanirantaraṭṭhāyi kappantare ṭhāyi vā jāyate. Ettha madhupānādirahitapuravaṇṇanādayopi taññūnaṃ cittaṃ ārādheti ce, taṃpyaduṭṭhaṃ. Vuttañhi –

『『Kabbaṃ na dussataṅgehi, nyūnamapyatra kehici;

Bandhaṅgasampadā taññū, kāmamārādhayanti ce』』ti.

Tassattho – atra imesu kabbaṅgesu majjhe kehici aṅgehi kehici avayavehi nyūnamapi ūnamapi, nisaddotratabbhāve. Kabbaṃ na dussati, taṃ pana adussanaṃ bandhaṅgasampadā racitapuravaṇṇanādiaṅgasampadā taññū kabbaññū jane kāmaṃ icchānurūpaṃ ce ārādhayanti, evaṃ sante bhavati. Punapi nāyakavaṇṇanāsu sapakkhanāyakaṃ vaṇṇetvā tena nirākaraṇabhāvampi. No ce, paccatthikaṃ vaṇṇetvā attano nāyakena tassābhibhavanampi vaṇṇetuṃ vaṭṭati. Vuttañhi –

『『Guṇato paṭhamaṃ vatvā, nāyakaṃ tena sattuno;

Nirākaraṇamiccesa, maggo pakatisundaro.

Vaṃsavīrasutādīni, vaṇṇayitvā ripussapi;

Tajjayā nāyakukkaṃsa-kathanañca sukheti no』』ti.

8.

Bandho ca nāma saddatthā, sahitā dosavajjitā;

Pajjagajjavimissānaṃ, bhedenā』yaṃ tidhā bhave.

這是巴利文的完整中文直譯： 1.. 如此等與結構相關的某事物的顯示，或祈願如"愿滿足我的心"等等的祝願。 歷史故事為本即依託古代流傳的故事，或依善事為基即依託美好的王者行跡等，依止四果為要即世間出世間快樂的因緣之法，明智地位等的積累和所積累的守護為義，導向惡趣的五欲境界為欲，一切苦的止息因為解脫，依止這四種果報；四種高貴為主即由於具足精進力、智慧力、威德力而有四種善巧，以殊勝的舍等相應而高貴、崇高的己方或敵方的主角所在之處；如前所說的描寫城池季節月日昇起之美，即城為都城，海為大海，季節為冬春等季節，山為高山，月日昇起為月亮太陽的升起等，這些的描寫所在之處。"太陽"這裡是以tu為詞尾。園林水中游戲飲酒歡樂之宴，即有園林遊戲、飲酒、歡樂遊戲等節慶所在之處；以離別婚姻，即妻子別離和娶妻，和王子誕產生長，即王子出生和成長，以及謀略使者出征君主興盛，即知曉政略為謀略，調解者為使者，赴戰為出征，戰爭稱為征戰，己方君主的增盛稱為興盛等，以這些莊嚴裝飾，不簡略……等，不簡略、廣大的情感即愛情等八種，意境即喜愛奮發等，以這些遍滿擴充套件，以語言悅耳善接，即以悅耳動聽如帝釋金剛等韻律，以前後關聯段落性而有美好連線的諸章節，以及在一切處、一切段落中有異章末，即有異章結尾的，以不太冗長的章節，即以稱為不太廣大的章節相應，具足美好莊嚴的詩歌能令世人歡喜，這樣的詩歌長住劫際，或住于劫的間隔，或住于劫中而生起。在此，即使缺少飲酒等的城市描寫等，若能取悅知者之心，那也不算過失。如說： "詩歌雖缺某些，此處應有支分； 若具結構圓滿，能取悅知者。" 其義是：在此，在這些詩歌支分中，雖然缺少某些支分、某些成分，此處"缺少"有"某些"之義。詩歌不成過失，而這不成過失是因為結構支分圓滿，即創作的城市描寫等支分圓滿，若能隨欲取悅知詩者、知者們，如是則成。又在描寫主角時，描寫己方主角後由此作否定，或者描寫對手後由自己的主角征服他也可以描寫。如說： "先說敵功德，而後以此因； 破斥彼此乃，自然美好道。 描寫種姓及，英雄子嗣敵； 由勝彼顯揚，君主令我喜。" 8.. 所謂結構即是詞義，和合離過失，以韻散混合的差別，這分為三種。;

1. Evametehi sotujanasamussāhanaṃ dassetvā idāni kattumicchitabandhoti vuttaṃ bandhassa lakkhaṇaṃ kattumārabhate 『『bandho cā』』tiādi. Dosavajjitā dosehi saddanissitehi, atthanissitehi ca virodhehi vajjitā pariccattā, te vā vajjitā yehi, saddatthā sahitā ekībhūtā. Vuttalakkhaṇā yehi te pubbācariyehi sahitā vuccanti. Sahitānaṃ bhāvo sahadayahilādakāraṇaṃ sādhyaṃ sāhiccaṃ. Iti dosavajjite sahite saddatthe pasiddhabhāvena anuvaditvā bandho nāma sabhāvavuttivaṅkavuttialaṅkāravuttivasena tividhopīti appasiddhaṃ bandhasarīraṃ vidhīyate yathā 『『yo kuṇḍalī, so devadatto』』ti. Casaddovattabbantarassa samuccayo, kiñcīti attho.

Tattha jātiguṇakriyādabbalakkhaṇo saddānamattho mukhyo catubbidho hoti. Mukhyassatthassa catubbidhattā tividhesu saddesu tabbācako catubbidho hoti jātisaddo guṇasaddo kriyāsaddo dabbasaddoti. Tividho hi saddo vācako lakkhaṇiko byañjakoti byāpārabhedena. Byāpāro ca nāma saddassa』tthappatītikārittameva. So hi tividho mukhyo lakkhaṇo byañjanasabhāvo ceti. Tattha jātyādinirantaratthavisayo saddabyāpāro mukhyo. Soyeva abhidhāti uccate. Taṃbyāpāravā abyavahitajātyādisakehi tamatthaṃ mukhyabhāvena yo vadati goādiko, so vācako. Saddantaratthavisayaniddiṭṭho saddabyāpāro lakkhaṇo. Sā duvidhā suddhā, upacāramissā ceti. Tattha suddhā yathā 『『go muccatu, mañcā ugghosenti, gaṅgāyaṃ ghoso』』ti. Ettha gosaddena visesanaṃ gottasāmaññamevoccate, na tu gobyatti. Vuttañhi –

『『Visesyaṃnābhidhā gacche, khīṇasatti visesane』』ti [kābyappakāse dutiyaullāse āgatanyāyo』yaṃ].

Sāmaññassa byāpakattā, asarīrattā ca. Tattha bandhanamocanāni na sambhavantīti attano nissayabhūtā gobyatti ākaḍḍhīyate, tathā mañcānamugghosanaṃ na sambhavatīti attano ugghosanakriyāsiddhyatthaṃ mañcasamaṅgino purisā ākaḍḍhīyanti. Tathā gaṅgāsaddavāccassa jalappavāhassa ghosappatyākaratā na sambhavatīti gaṅgāsaddo attanobhidheyyassodakappavāhassa nikaṭaṃ taṭaṃ lakkheti. Upacārassānekappakārattā upacāramissā lakkhaṇāpyanekadhā siyā. Yathā katthaci kāraṇe kārīyamupacariyate, yathā 『『āyu ghata』』nti. Katthaci kāraṇakāriyānamabhedo yathā 『『āyuyeveda』』nti. Katthaci upamāne upameyyamupacarīyate, yathā 『『go bāhiko』』ti. Katthaci abhedo tesaṃ, yathā 『『goyevāya』』nti. Katthaci tadādhāratāya [tadatthatāya (ka.)] taṃbyapadeso, yathā 『『padīpaṭṭhā kapallikā padīpo』』ti. Katthaci taṃkammasambandhā taṃbyapadeso, yathā 『『avaḍḍhakīpi vaḍḍhakī aya』』nti. Katthaci saṃsāmisambandhā, yathā 『『rājasambandhī puriso rājāya』』nti. Katthaci avayave samudāyabyapadeso, yathā 『『paṭekadese paṭasaddo』』 iccādi.

這是巴利文的完整中文直譯： 8.. 如此以這些顯示了對聽眾的激勵后，現在開始說明所欲創作的"結構"，即所說結構的特徵，以"結構"等開始。離過失即離開依于聲音的和依于意義的相違過失，或由其離開過失的詞義和合為一體。具有所說特徵的前代師長們說它們是和合的。和合的狀態是令有心者歡喜的因，這是所應成就的和諧。因此以衆所周知的方式重述離過失和合的詞義后，所謂結構以自然表達、委婉表達、修飾表達的方式有三種，這樣規定不太衆所周知的結構本體，如"戴耳環的，是提婆達多"。"和"字是其他應說之事的總攝，意思是"某些"。 其中，以種類、屬性、動作、實體為特徵的詞的意義是主要的，有四種。因為主要意義有四種，在三種詞中表達它的也有四種：種類詞、屬性詞、動作詞、實體詞。因為詞有三種作用的差別：表述、暗示、顯現。所謂作用即是詞使意義被了知的能力。這有三種：主要的、暗示的、顯現本質的。其中直接關係種類等意義的詞的作用是主要的，這也稱為直接表達。具有該作用，以無間隔的自身種類等來主要地說那個意義的，如"牛"等，那是表述詞。指向其他詞義的詞的作用是暗示的。這有兩種：純粹的和含比喻的。其中純粹的如"放牛"，"床座呼喊"，"恒河有聲"。這裡牛字只說明牛性的普遍性，而不是牛的個體。如說： "直接表達不及， 所顯特殊力盡。" 因為普遍性是遍滿的，且無形體。其中結縛和解放不可能，所以引出作為自身所依的牛個體；同樣床座的呼喊不可能，所以爲了成就呼喊動作而引出具有床座的人們；同樣恒河所詮的水流不可能成為聲音的根本，所以恒河字暗示自身所詮水流附近的河岸。 因為比喻有多種方式，所以含比喻的暗示也可能有多種。如有時在因上比喻果，如"壽命是酥油"。有時因果無差別，如"壽命即是吠陀"。有時在能喻上比喻所喻，如"牛是外人"。有時它們無差別，如"這就是牛"。有時以彼為依而稱為彼，如"燈盞是燈"。有時以作彼業而稱為彼，如"非木匠也是木匠"。有時以所屬關係，如"與王相關的人是王"。有時以部分稱為整體，如"在布的一部分上稱為布"等。

Lakkhaṇāya nissayo saddo lakkhaṇiko. Byañjanasabhāvo pana parapariyāyo saddassa tatiyo byāpāro. Tassa nissayo saddo byañjanako. Iccetaṃ tiṇṇaṃ saddānaṃ vasena atthopi tividho hoti vācco lakkhaṇiyo byaṅgyoti. Tattha byaṅgyoyevattho bandhasatthā vuccate. Teneva padhānabyaṅgyo bandho uttamo, apadhānabyaṅgyo majjhimo, abyaṅgyo adhamo, byaṅgyena vinā bandho nijjīvo siyāti pubbācariyānaṃ pavatti, sabhāvavutti bandhopi tu nijjīvoti nāsaṅkanīyo. Yasmā kavīnaṃ lokavohārakosallaṃ sabhāvavuttiyeva gameti. Yo hi sakalalokaṭṭhitiṃ na jānāti, so kaviyeva na hotīti.

Athettha tividhampi atthaṃ tādisajanāvabodhatthaṃ samudāharissāma 『『munindavadanambhoje』』tyādi. Ettha vāṇīsaddassa saddhammasaṅkhāto attho vāccattho. Vāṇī nāma cetanā, tassaṃ yāva devatatthaṃ nāropyate, tāva tappatī attano manosampīṇanaāsīsanā na saṃgacchatīti vākyasāmatthiyāyeva vāṇiyaṃ sāyamocityabhedena devatāsaddassa āropitottho lakkhaṇiyo. Tathā vadanasaddassāpi mukhaṃ vāccattho. Ambhojasaddassa samāropitottho lakkhaṇiyo. Manosampīṇanassa tu aññathā anupapattiyā passaddhyādikkamena yathābhūtāvabodhasambhavā anāyāsena vicittānekasaddatthapaṭibhānena ganthaparisamattisaṅkhātā yathicchitatthanipphatti hoteva, ayaṃ byaṅgyattho. Tabbācakā saddā vācakalakkhaṇikabyañjakā hontīti evaṃ sabbattha saddatthavicāro gantabbo.

Tamevaṃ yathāvuttabandhasarīraṃ katividhamiccāha 『『pajje』』ccādi. Ayaṃ yathāvutto bandho bandhasarīraṃ tidhā bhave tippakārena siyā, nādhikaṃ nāpyūnaṃ. Kathaṃ? Pajjagajjavimissānaṃ bhedena pajjasabhāvādīnaṃ visesena tidhā bhaveti pakataṃ. Tattha pajjaṃ nāma amhehiyeva viracitavuttodayākhye chandasi nirūpitā vuttajātippabhedā catuppadikatthā nirūpito muttakādipi vuttajātippakāroyeva. Tenevettha tesamadassanaṃ. Tesu ekagāthā niṭṭhitatthā sappadhānā gāthantarānirapekkhā muttakaṃ, ekakriyādānena aññamaññasāpekkhā niṭṭhitatthā paccekaṃ aniṭṭhitatthā gāthā kulakaṃ, nānābhittiyo bhinnakiriyo sappadhānā gāthā koso viya ṭhapitā koso, ekabhittipadosādikaṃ vaṇṇetuṃ samudāyena pavattā bhinnakriyā gāthā saṅghāto, sopi catubbidho pajjappakāro yathāvuttasaggabandhovāti viññātabbaṃ. Gajjaṃ nāma pādasanniṭṭhānarahito syādyantatyādyantappabandho. Tassa tu dve pakārā ākhyāyikā, kathāti. Vimissaṃ pajjagajjamayaṃ nāṭakappakaraṇādi, campū jātakamālādikā ca.

這是巴利文的完整中文直譯： 暗示的所依是暗示詞。而顯現本質即第三種詞的作用是別義。其所依是顯現詞。如此依這三種詞的力量，意義也有三種：所詮的、所暗示的、所顯的。其中只有所顯的意義被稱為結構的精要。因此以顯義為主的結構是最上的，以顯義為次要的是中等的，無顯義的是最下的，沒有顯義的結構將成為無生命的，這是前代師長們的傳統，但自然表達的結構也不應懷疑為無生命的。因為詩人們的世間言語的善巧即在自然表達中顯示。因為若不知一切世間的安立，他就不能成為詩人。 現在在此爲了使如是之人理解三種意義，我們將舉例說明"在牟尼王面蓮"等。這裡"語"字的意義，即所謂正法的意義是所詮義。所謂語即是思心所，只要不在其上安立天神的意義，就不能成就使自心滿足的願望，所以依句義的力量，在語上以其恰當性的差別而安立天神字的意義是所暗示的。同樣"面"字的所詮義是口。"蓮"字的被譬喻的意義是所暗示的。而心的滿足以其他方式不能成立，由寂靜等次第能如實了知，不費力地以種種詞義的智慧，成就所謂著作圓滿的如所欲求的義理，這是所顯義。表達這些的詞是表述詞、暗示詞、顯現詞，如此應當在一切處思察詞義。 那麼如此所說的結構本體有幾種？說"韻文"等。這如是所說的結構、結構本體有三種，以三種方式存在，不多不少。如何？以韻文、散文、混合的差別，即以韻文字性等的差別成為三種，這是明顯的。其中所謂韻文即是我們自己所造的名為《韻律生起》的韻律論中所說明的韻律種類差別的四句偈等，所說明的獨立偈等也只是韻律種類的方式。因此在此不顯示它們。在這些中，一個偈頌義理完整、為主、不依賴其他偈頌的是獨立偈，以一個動作的給予而相互依賴、義理完整的各個不完整義理的偈頌是連鎖偈，不同墻壁、不同作用、為主的偈頌如庫藏般安置的是庫藏偈，以總體運作來描寫同一墻壁起首等、不同作用的偈頌是集合偈，這四種韻文方式也應當知道即是如前所說的章節結構。所謂散文即是不具足韻足終結的syādi、antati等末尾的結構。它有兩種方式：傳記體和故事體。混合即是韻散結合的戲劇、戲曲等，以及本生故事集等。

1. Idāni sañjānanābhilāsīnaṃ alaṅkāranissitaṃ bandhasarīraṃ, sova bandhoti adhikataṃ, 『『yo kuṇḍalī, so devadatto』』ti pasiddhakuṇḍalittānuvādena appasiddhassa devadattattavidhānaṃ viya dassento 『『bandho』』ccādimāha. Tattha bandho nāma ca bandhanaṃ pana. Dosavajjitā saddatthanissitadosehi pariccattā, te vā vajjitā etehi tādisā. Sahitā aññamaññānurūpatthena sahabhāvaṃ gatā. Saddatthā saddo, attho ca. Evaṃpakārehi tu īdisasaddatthānaṃ viññūnaṃ tuṭṭhijanakaaññamaññānurūpaguṇasahitānaṃ bhāvoti vacanatthena 『『sāhicca』』miti vadanti. Saddatthāti ettha saddatthānaṃ kiṃ nānākaraṇanti? Saddo pana atthappatītiyaṃ attano mukhyabyāpāraṃ lakkhaṇabyāpāraṃ byañjanasabhāvabyāpārañceti tividhaṃ byāpārabhedena. Kamato vācako lakkhaṇiko byañjanako ceti tividho. Tathā atthopi vācco lakkhaṇiyo byaṅgyo cebhi tividho. Atra tu vācako saddo attanā dīpetabbamukhyatthassa jātiguṇakriyādabbabhedena catubbidhattā sayampi jātiguṇakriyādabbasaddavasena catubbidho. Vācakasaddassa mukhyabyāpāro 『『abhidhā』』ti ca voharīyati. So mukhyabyāpāro jātyādīhi abyavahitattheva vattate. Tathā hi 『『go nīlaṃ pācako visāṇi』』ccādo goādisaddānaṃ mukhyabyāpāro gopiṇḍanīlapaṭapācakakattusiṅgīti dabbānaṃ visesanabhūtajātiguṇakriyādabbesveva pavattati, na pana jātyādīnaṃ nissayabhūtagopiṇḍādīsūti. Vuttaṃ hi–

『『Visesyaṃ nābhidhā gacche, khīṇasatti visesane』』ti [kābyappakāse dutiyaullāse āgatanyāyo』yaṃ].

Tassattho – visesane visesanabhūtajātyādimhi khīṇasatti khīṇabyāpāravatī abhidhā mukhyabyāpārova visesyaṃ dabbaṃ na gacche na pāpuṇātīti.

Jātyādīnaṃ nissayagopiṇḍādikaṃ abhidhā na vadati ce, evañca sati 『『go gacchati, nīlaṃ nivāseti, pācako āgacchati, siṅgī dhāvati』』ccādīsu jātyādivisiṭṭhagopiṇḍādīnaṃ goādisaddassa kathaṃ vācakattaṃ yujjatīti? Dabbādhīnajātiguṇādīsu vuttesu tabbisiṭṭhassa dabbassa pariyāyato vācakattā. Nippariyāyato pana suddhalakkhaṇabyāpārasseva visayo. Lakkhaṇabyāpāropi suddho upacāramissoti duvidho. Tattha suddho lakkhaṇabyāpāro jātyādivajjitatthavisayo. Tathā hi 『『go gacchati, nīlaṃ nivāseti, pācako āgacchati, siṅgī dhāvati, mañcā ugghosenti, gaṅgāyaṃ ghoso』』tyādīsu jātiguṇakriyāsiṅgadabbamañcagaṅgādīnaṃ gamanādīhi yogāsambhavato jātiguṇādayo atikkamma yathākkamaṃ gamananivāsanaāgamanadhāvanaugghosanaghosādīnaṃ nissayabhūtagopiṇḍādayo parāmasati.

這是巴利文的完整中文直譯： 8.. 現在爲了那些希望了知的人，顯示依託修飾的結構本體，即是結構，如同以衆所周知的戴耳環性重述而規定不太衆所周知的提婆達多性那樣，說"結構"等。其中所謂結構即是結構。離過失即離開依于聲音和意義的過失，或由這些離開過失而如此。和合即以相互適應的意義達到共存。詞義即是詞和義。而具有如此性質的詞義，以能生智者歡喜的相互適應功德和合的狀態，以詞義說它是"和諧"。 在"詞義"中，詞義有什麼差別呢？詞在使意義被了知時有自身的主要作用、暗示作用和顯現本質作用，如此以作用的差別有三種。依次是表述詞、暗示詞和顯現詞，如此有三種。同樣意義也有所詮的、所暗示的、所顯的三種。而在此表述詞因為其所應顯示的主要意義以種類、屬性、動作、實體的差別有四種，所以自身也以種類詞、屬性詞、動作詞、實體詞而有四種。表述詞的主要作用也稱為"直接表達"。這主要作用只在種類等無間隔處運作。如此在"牛、藍、煮者、有角"等中，牛等詞的主要作用只在作為限定的種類、屬性、動作、實體即牛個體、藍布、煮者主體、角等中運作，而不在作為種類等所依的牛個體等中。如說： "直接表達不及， 所顯特殊力盡。" 其義是：在限定，即作為限定的種類等中，力盡即作用已盡的直接表達即主要作用，不及、不到達所限定的實體。 若直接表達不說種類等的所依牛個體等，那麼如此在"牛行走，藍衣著，煮者來，有角者奔跑"等中，牛等詞如何適合作為具有種類等的牛個體等的表述詞呢？因為在說依實體的種類屬性等時，以轉義方式表述具有彼等的實體。但無轉義時只是純粹暗示作用的境界。暗示作用也有純粹的和含比喻的兩種。其中純粹暗示作用是離開種類等意義的境界。如此在"牛行走，藍衣著，煮者來，有角者奔跑，床座呼喊，恒河有聲"等中，因為種類、屬性、動作、角、實體、床座、恒河等與行走等結合不可能，所以超越種類屬性等，依次關涉作為行走、衣著、來、奔跑、呼喊、聲等所依的牛個體等。

Misso tu upacārabhedena bahuvidho. Tathā hi katthaci kāraṇe kāriyamupacarīyate, yathā 『『āyughata』』nti, ettha āyuvaḍḍhanakāraṇabhūte ghate kāriyabhūtaāyuno vohāro āropito hoti. Uparipi upacāro yathāyogaṃ yojetabbo. Ataṃsabhāve hi taṃsabhāvāropanaṃ upacāro. Katthaci kāraṇakāriyānamabhedo, yathā 『『āyuyeva ghata』』nti. Katthaci upameyyaupamānopacāro, yathā 『『go bāhiko』』ti. Katthaci upamānaupameyyānamabhedo, yathā 『『goyevāyaṃ bāhiko』』ti. Katthaci tadādhāratāya tadūpacāro, yathā 『『padīpaṭṭhā kapallikā padīpo』』ti. Katthaci kriyāsambandhena taṃbyapadeso, yathā 『『avaḍḍhakīpi vaḍḍhakī aya』』nti. Katthaci saṃsāmisambandhena taṃbyapadeso, yathā 『『rājavallabhopi rājā aya』』nti. Katthaci avayave samudāyabyapadeso, yathā 『『paṭo daḍḍho』』ti. Iminā mukhena upacārabhedo daṭṭhabbo. Byañjanasabhāvabyāpāro eva 『『dhana』』nti ca vuccati, tassa tatiyabyāpārassa visayo tādisavākyameva vāti daṭṭhabbo.

Ettha byaṅgyatthaṃ bandhassa jīvitamiti ca, byaṅgyatthapadhānaṃ bandhamuttamanti ca, byaṅgyatthapadhānarahitaṃ majjhimanti ca, abyaṅgyabandhaṃ adhamamiti ca vadanti. Honti cettha –

Atthappatītiyaṃ sadda-byāpāro tividho bhave;

Mukhyo lakkhaṇabyañjana-sabhāvo cāti ettha tu.

Abhidhāparapariyāyo, byāpāro paṭhamo bhave;

Dhanantāparapariyāyo, byāpāro tatiyo puna.

Mukhyo nirantaratthesu, lakkhaṇā tu tirohite;

Atthe』taro tu vākyassa, attheyeva pavattati.

Byāpārassa pabhedena, tidhā saddopi vācako;

Lakkhaṇiko byañjakoti, tadatthopi tidhā mato.

Vācco lakkhaṇiyo byaṅgyo-ccevaṃ saddesu vācako;

Jātiguṇakriyādabba-bhedena so catubbidho.

Vāccatthassa catuddhāva, bhinnattā jātiādito;

Jātyādīnaṃ pabhedena, tathā lakkhaṇiko mato.

Upacārabahuttena, bhede satipi tassa tu;

Byañjako tu anaññattā, visuṃ tehi na vuccatīti.

Lakkhaṇato evaṃ veditabbaṃ – 『『munindavadanambhoje』』 tyādigāthāyaṃ vadanasaddassa mukhattho vāccattho, āropitaambhojattho lakkhaṇiyattho. Ambhojasaddassa padumattho vāccattho, upacaritamukhattho lakkhaṇiyattho. Vāṇisaddassa saddhammasaṅkhāto attho vāccattho, āropitadevatāattho lakkhaṇiyattho. Ettha āsīsanā nāma yathāvuttanayena puññātisayatā, tato idha abhimatatthabādhakākusalanivāraṇañca kusalānamanubalappadānañca tato kāyacittapīḷāvigamo ca tato sukhappaṭilābho ca tato cittasamādhānañca tatoyeva anekavidhatthāvabodho ca tato abhimataganthaparisamatti ca bhavatītyayaṃ vākyasāmatthiyato laddhattho byaṅgyatto. Taṃtaṃatthappakāsakā saddā vācakalakkhaṇikabyañjanakā nāma bhavanti. Evaṃ saddasaddatthavicāro veditabbo.

這是巴利文的完整中文直譯： 含比喻的則因比喻的差別而有多種。如此在某處在因上比喻果，如"壽命酥油"，這裡在作為增長壽命因的酥油上安立了作為果的壽命的言說。在以下也應當依適宜而配合比喻。因為比喻是在非彼本質上安立彼本質。有時因果無差別，如"壽命即是酥油"。有時所喻能喻的比喻，如"牛是外人"。有時能喻所喻無差別，如"這外人就是牛"。有時以彼為依而稱為彼，如"燈盞處的燈碗是燈"。有時以作用關係而稱為彼，如"非木匠也是木匠"。有時以所屬關係而稱為彼，如"王之寵臣也是王"。有時以部分稱為整體，如"布被燒"。應當以此方面理解比喻的差別。顯現本質作用也稱為"財"，應當理解那第三作用的境界即是如此的句子。 在此說顯義是結構的生命，以顯義為主的結構是最上的，缺乏以顯義為主的是中等的，無顯義的結構是最下的。在此有： "在義理了知中，詞作用三種； 主要與暗示及，顯現性質是。 直接表義異名，作用為第一； 財等是異名的，作用為第三。 主要在無間義，暗示在隱義； 其他在句子中，只在義中轉。 依作用差別故，詞也分三種； 表述暗示顯，其義亦三種。 所詮所暗示及，所顯是詞中； 種類屬性動作，實體分四種。 因所詮義四種，分為種類等； 依種類等差別，暗示亦如是。 雖有諸多差別，因比喻眾多； 顯現因無異故，不另說彼等。" 應當如此依特徵理解：在"在牟尼王面蓮"等偈中，"面"字的口義是所詮義，被譬喻的蓮義是所暗示義。"蓮"字的蓮花義是所詮義，被比喻的面義是所暗示義。"語"字的正法義是所詮義，被譬喻的天神義是所暗示義。這裡所謂願望即如所說方式的殊勝福德，從此在此防止所欲義理的障礙不善和給予諸善助力，從此身心苦惱消除，從此獲得安樂，從此心得等持，從此即能了知種種義理，從此完成所欲著作，這依句義力量所得的義理是所顯義。顯示彼彼義理的詞稱為表述詞、暗示詞、顯現詞。如此應當理解對詞和詞義的思察。

Idāni pakāsitabandhassa bhedaṃ vadati 『『pajjā』』dinā. Ayaṃ vuttalakkhaṇo bandho pajjagajjavimissānaṃ bhedena gāthācuṇṇiyatadubhayamissānaṃ vasena tidhā bhave. Saddo ca attho ceti ca, sahabhāvaṃ itā pattāti ca, dosehi vajjitā, dose vā vajjitā yehīti ca, pajjañca gajjañca vimissañceti ca viggaho. Iha pajjaṃ nāma muttakakulakakosakasaṅghātavasena catuppabhedaṃ chandasi niddiṭṭhavuttavisesaviracitaṃ catuppadikagāthābandhaṃ. Tattha muttakaṃ nāma niṭṭhitatthā sappadhānā ekā gāthā, kulakaṃ nāma paccekamaniṭṭhitatthā aññamaññasāpekkhā ekakriyādvārikā nānāgāthā, kosako nāma nānāvidhavaṇṇanābhūmikā bhinnakriyādvārappavattā sappadhānā gāthārāsi, saṅghāto nāma sañcyākālādiekavaṇṇanābhūminissitā bhinnakriyāsamudāyena pavattā gāthā. Gajjaṃ nāma aniyatapado ākhyāyikākathāvasena dvippabhedo syādyantatyādyanto vacanappabandho. Misso pana imehi dvīhi saṃmisso nāṭakapakaraṇādi ca jātakamālādicampū ca.

9.

Nibandho cā』nibandho ca, puna dvidhā niruppate;

Taṃ tu pāpentya』laṅkārā, vindanīyatarattanaṃ.

1. Evaṃ tippakāraṃ bandhasarīraṃ vatvā idāni aññathāpi dassetumāha 『『nibandhocā』nibandho ca, puna dvidhā niruppate』』 iti. Puna bhiyyo yathāvutto pajjamayabandho dvidhā dvippakārena niruppate nicchīyate. Kathaṃ? Nibandho ca tadekadesabhūtehi muttakādīhi catūhi saggabandhādivasena bandho ca anibandho ca kevalaṃ muttakavasenāti evaṃ dvidhā niruppate iti pakataṃ. Nanu tassetassa yathāvuttavātimayassa sakkaṭaṃ pākataṃ apabbhaṃso pesācikaṃ missañceti pañcavidhattaṃ vatvā 『『sakkaṭaṃ nāma devatābhāsā. Pākataṃ catubbidhaṃ sakkaṭehi vaṇṇaññattamattena uppannattā mahindasindhavādi tabbhavaṃ, tassamaṃ hiriharakamalādi, mahāraṭṭhādidesapasiddhaṃ desīyaṃ, tabbhavādīhi sammissaṃ missaṃ. Ābhīrādīnaṃ vācā apabbhaṃso, so ca pākataṃ viya catubbidho, tividho ca nāgaraupanāgaravuddhabhedena. Pisācānaṃ vacanaṃ pesācikaṃ. Sabbesaṃ vasena missa』』nti sakkaṭādīnaṃ lakkhaṇaṃ vuttaṃ. Tathā 『『siṅgārappadhānanaccasaṅkhātalāsyādīnaṃ paṭipādakatthena lāsyādikamabhinayappadhānattā dassanīyaṃ, itaraṃ kabbaṃ savanīya』』nti duvidhaṃ vuttaṃ, evaṃ pubbācariyehi bhāsābhedena vuttaṃ pañcavidhattaṃ, viniyogabhedena vuttaṃ duvidhattañca idha kasmā na vuttanti? Saccaṃ, tathāpi tadevamidhānupayogitāya na vuttanti veditabbaṃ.

Evamalaṅkārādhiṭṭhānabhāvena paṭhamaṃ bandhasarīraṃ dassetvā idāni hārakeyūrādinā purisasarīramiva bandhasarīraṃ saddālaṅkāraatthālaṅkārehi vindanīyataraṃ hotīti dassetumāha 『『taṃ tu』』 iccādi. Tusaddo visesavacanicchāyaṃ. Taṃ bandhasarīraṃ tu alaṅkārā alaṅkariyati taṃ bandhasarīrametehīti pasādādayo saddālaṅkārā, sabhāvavutyādayo atthālaṅkārā ca vindanīyatarattanaṃ atisayena vindanīyabhāvaṃ assādanīyabhāvaṃ pāpenti nayanti. Sabbathā niddosabhūtānaṃ saddatthānaṃ aññamaññānurūpato sahitabhāvena paramāya vaṇṇapokkharatāya samannāgataṃ tādisapurisasarīramiva vindanīyampi samānaṃ alaṅkārehi pasādhite sati accantameva vindanīyaṃ siyāti adhippāyo.

這是巴利文的完整中文直譯： 現在說明已顯示的結構的差別，以"韻文"等。這具有所說特徵的結構以韻文、散文、混合的差別，即依偈頌、散文及二者混合而有三種。"詞和義"，"達到共存"，"離開過失"或"由其離開過失"，"韻文和散文和混合"，這是詞的分解。這裡所謂韻文即以獨立偈、連鎖偈、庫藏偈、集合偈的方式有四種差別，是在韻律中所說的韻律特殊方式創作的四句偈頌結構。其中所謂獨立偈即義理完整、為主的單一偈頌，所謂連鎖偈即各自義理不完整、相互依賴、以一個動作為門的各種偈頌，所謂庫藏偈即以各種描寫基礎、以不同動作為門而運作、為主的偈頌集，所謂集合偈即依止集會時機等一種描寫基礎、以不同動作的總體而運作的偈頌。所謂散文即無固定韻足，以傳記體、故事體而有兩種差別，以syādi、antati等為末尾的語言結構。混合則是與這兩者相混合的戲劇、戲曲等和本生故事集等混合體。 9.. "結合與非結合，再分為二種； 以莊嚴令其成，更可愛樂性。" 9.. 如此說了三種結構本體后，現在爲了以其他方式顯示而說"結合與非結合，再分為二種"。再者，更進一步說明如前所說的韻文結構以二種、兩種方式被確定。如何？結合即以作為其一部分的獨立偈等四種以章節結構等方式的結構，和非結合即僅以獨立偈方式，如此以二種方式被確定，這是明顯的。難道不是說它那如前所說的語言創作以梵語、通俗語、俗語、鬼語和混合而有五種，並說明梵語等的特徵說："所謂梵語是天神語。通俗語有四種：因只是與梵語音不同而生起的因陀、信度等的彼地語，與彼相等的希利、訶羅、迦摩羅等語，摩訶羅吒等地區通行的地方語，與彼地語等混合的混合語。阿毗羅等的語言是俗語，它也如通俗語有四種，也以都市語、近都市語、古語的差別有三種。鬼語是鬼的語言。混合語依一切的力量"。同樣說"以表達以愛情為主的舞蹈所稱的優美舞等的意義，因優美舞等以表演為主而應被觀看，其他詩歌應被聽聞"而說有兩種，如此前代師長們說以語言差別有五種，以應用差別有兩種，為什麼在此不說呢？誠然，但應當知道因為那在此無用故不說。 如此首先以莊嚴所依的方式顯示了結構本體后，現在爲了顯示結構本體如同人身以項鍊、臂環等一樣以語音莊嚴和意義莊嚴而更可愛樂，說"但是它"等。"但"字在表達特殊意欲。但是那結構本體，莊嚴即"由此莊嚴那結構本體"的凈妙等語音莊嚴和自然表達等意義莊嚴，使達到更可愛樂性，即引導至極其可愛樂性、可享受性。意思是：一切方面無過失的詞義以相互適應而和合，具足最勝的音聲美妙性，如同如此的人身雖然可愛，但被莊嚴裝飾時才會極其可愛。

1. Punapi tasseva bandhassa bhedaṃ kathetuṃ 『『nibandho cā』』dimāha. Puna nibandho ca muttakādīhi catūhi avinābhāvato mahākabbādisabhāvena nirantaraṃ katvā bandho ca anibandho ca kevalaṃ mahākabbādisabhāvena muttakattā anirantaraṃ katvā bandho cāti sova bandho dvidhā niruppate nicchīyate. Punapi so bandho sakkaṭapākataapabbhaṃ sapesācikamissabhāsābhedena pañcavidho. Siṅgārapadhānanaccasaṅkhātalāsyādīnaṃ dassanappadhānattā tādisaṃ naccaṃdassanīyaṃ, tadaññaṃ kabbaṃ savanīyamiti vaḷañjanabhedato duvidho ca hoti. So sabbopi payojanābhāvato iha na gahito. Tattha sakkaṭaṃ nāma devatābhāsā. Tato kehici akkharehi bhinnaṃ pākataṃ nāma. Taṃ pana tabbhavatassamadesiyamissavasena catubbidhaṃ hoti. Tattha sakkaṭato vaṇṇaññattamattena nibbattaṃ tabbhavaṃ nāma, taṃ mahindasindhavādi. Tassamaṃ hiriharakamalādi. Dese pasiddhaṃ desiyaṃ. Missaṃ nāma tabbhavādīhi sammissaṃ. Apabbhaṃso nāma gopālakādīnaṃ vācā, so ca tabbhavādīhi catubbidho, nāgaraupanāgaravuddhabhedena tividho ca hoti. Pisācānaṃ vacanaṃ pesācikaṃ. Tehi sakkaṭādīhi sammissaṃ missaṃ nāma hoti. Idāni īdisappabhedavantabandhassa alaṅkārena sobhanattaṃ vattuṃ 『『taṃ tu』』ccādimāha. Taṃ tu taṃ pana vuttappakāraṃ bandhasarīraṃ alaṅkārā pasādādisaddālaṅkārā, sabhāvavutyādiatthālaṅkārā ca vindanīyatarattanaṃ atisayapasādanīyattaṃ pāpenti. Nirantaraṃ bandho nibandhoti ca, na nibandho anibandhoti ca, atisayena vindanīyo vindanīyataro, tassa bhāvo vindanīyatarattananti ca viggaho.

10.

Anavajjaṃ mukhambhoja-manavajjā ca bhāratī;

Alaṅkatāva sobhante, kiṃ nu』te niralaṅkatā?

1. Tameva samattheti 『『anavajja』』 miccādinā. Anavajjaṃ aññamaññānurūpādhikatanettakaṇṇādiavayavena piḷakatilakakāḷakādyanāhatāya ca sundarabhāvato agarahitaṃ mukhambhojaṃ vadanāravindañca tathā anavajjā padādidosānabhibhūtāya sundarabhāvena agarahitā bhāratī ca vāṇī upacārato tappaṭipādanīyo attho cāti ete alaṅkatāva mukhaṃ tilakatāḍaṅkādinālaṅkārena, saddatthā saddālaṅkāraatthālaṅkārehi pasādhitā sajjitā eva, niralaṅkatā tathā apasādhitā asajjitā sobhante kiṃ nu, na sobhantevāti vitakkemīti attho. Nuiti vitakke.

2. Tameva 『『anavajja』』 miccādinā samattheti. Vaṇṇasaṇṭhānādiavayavasampattiyā ca piḷakatilakakāḷakādidosarahitattā ca aninditaṃ mukhambhojañca anavajjā padadosavākyadosaatthadosehi amissattā agarahitā bhāratī vāṇī ca abhedopacārena tappaṭipādanīyattho cāti ime alaṅkatāva kuṇḍalatilakādiābharaṇehi ca saddālaṅkāraatthālaṅkārehi ca sajjitā eva, niralaṅkatā tehi avibhūsitā sobhante kiṃ nu, na sobhanteti maññe. Natthi avajjamassāti ca, mukhameva ambhojamiti ca viggaho. Kimiti paṭisedhe, nuiti vitakketi.

11.

Vinā gurūpadesaṃ taṃ, bālo』laṅkattumicchati;

Sampāpuṇe na viññūhi, hassabhāvaṃ kathaṃ nu so?

這是巴利文的完整中文直譯： 9.. 再次爲了說明那結構的差別而說"結合"等。再者，結合即以獨立偈等四種不可分離性而以大詩等本質連續地結構，和非結合即僅以大詩等本質獨立偈性而不連續地結構，如是那結構以二種方式被確定。再者，那結構以梵語、通俗語、俗語、鬼語、混合語的語言差別有五種。以愛情為主的舞蹈所稱的優美舞等因以觀看為主，如此的舞蹈應被觀看，除此之外的詩歌應被聽聞，如此以應用差別有兩種。這一切因無目的故在此不取。其中所謂梵語即天神語。與此相比某些音不同的稱為通俗語。它又以彼地語、與彼相等語、地方語、混合語而有四種。其中與梵語只是音不同而生起的稱為彼地語，如因陀、信度等。與彼相等如希利、訶羅、迦摩羅等。在地區通行的是地方語。所謂混合語即與彼地語等混合的。所謂俗語即牧人等的語言，它也以彼地語等有四種，以都市語、近都市語、古語的差別有三種。鬼語是鬼的語言。與這些梵語等混合的稱為混合語。現在爲了說明具有如此差別的結構以莊嚴而美麗，說"但是它"等。但是它，即但是那種種方式的結構本體，莊嚴即凈妙等語音莊嚴和自然表達等意義莊嚴，使達到更可愛樂性即極其悅意性。連續的結構為結合，和非結合即不結合，極其可愛樂為更可愛樂，其性質為更可愛樂性，這是詞的分解。 10. "無瑕之面蓮，無瑕之辭語； 經裝飾始美，無飾豈能華？" 10.. 以"無瑕"等證成它。無瑕即以相互適應增上的眼耳等器官，和不為粉刺黑痣等所害而美好性故不可責的面蓮即面蓮花，同樣無瑕即不被詞等過失征服而美好性故不可責的辭語即語言，以轉義而應由此表達的意義，這些唯有裝飾即面以點飾耳環等莊嚴，詞義以語音莊嚴意義莊嚴而修飾裝扮，無裝飾即如此不修飾不裝扮，美麗嗎？我思維不美麗。"nu"是在思維義。 10.. 以"無瑕"等證成它。以色形等支分圓滿性和離粉刺黑痣等過失性而無可責的面蓮，和無瑕即不與詞過失句過失義過失混雜而不可責的辭語即語言，以無差別比喻而應由此表達的意義，這些唯有裝飾即以耳環點飾等飾物和語音莊嚴意義莊嚴而裝扮，無裝飾即不以彼等莊嚴，美麗嗎？我想不美麗。"無有可責於此"和"面即蓮"，這是詞的分解。"kim"是在否定義，"nu"是在思維義。 11. "離開師教導，愚人慾裝飾； 如何不被智，認作可笑事？"

1. Alaṅkaraṇañca tesaṃ vinā gurūpadesena karonto vinā pahāsaṃ nāparaṃ visesamadhigacchatīti dassetuṃ silesālaṅkāramāha 『『vinā』』tiādi. Gurūnaṃ pasādhanopāyopadesakānaṃ, alaṅkārakāraṇopāyopadesakānaṃ vā upadesaṃ 『『ettha evaṃ kate sobheyyā』』ti upadisanaṃ vinā pariccajja mukhassa, bandhassa ca alaṅkaraṇānabhiññatāya bālo aññāṇako yo koci puggalo taṃ mukhaṃ, bandhaṃ vā alaṅkattuṃ anurūpavasena sajjetuṃ icchati adhippeti, so tādiso aññāṇapuggalo viññūhi tabbidūhi paṇḍitajanehi hassabhāvaṃ avahāsaṃ kathaṃ kena pakārena na sampāpuṇeyya. 『『Kimidaṃ aññāṇapurisena kariyatī』』ti hasantevāti adhippāyo. Nuiti vitakke.

2. Idāni padādidosarahitabandhasarīrassa alaṅkārehi bhūsanamapi gurūpadesasahitameva seṭṭhanti dassetuṃ 『『vinā gurūpadesa』』 miccādisilesālaṅkāramāha. Bālo mukhādisarīrālaṅkāre, bandhālaṅkāre vā asamattho yo koci gurūpadesaṃ vinā sarīrālaṅkārakaraṇassa, bandhālaṅkārakaraṇassa vā anurūpopadesamantarena taṃ sarīraṃ, bandhaṃ vā alaṅkattuṃ tilakatāḍaṅkādīhi, saddālaṅkāraatthālaṅkārehi vā sajjetuṃ icchati ce, so viññūhi tadubhayaññūhi hassabhāvaṃ avahasitabbataṃ kathaṃ na sampāpuṇe, pāpuṇātyeva, tasmā gurūhi sādarato uggaṇhitvā kattabbanti bhāvo.

12.

Ganthopi kavivācāna-malaṅkārappakāsako;

Yāti tabbacanīyattaṃ, tabbohārūpacārato.

1. Nanu saddagammā, atthagammā ca alaṅkārāti gantho kathanti āha 『『ganthopī』』tiādi. Kavivācānaṃ kavippayogānaṃ samudāyarūpānaṃ, paṭipādanīyatāya tabbacanīyānañca atthānaṃ alaṅkārappakāsako alaṅkārānaṃ yathāvuttānaṃ vibhāvito ganthopi kiriyākappasaṅkhātaṃ satthampi tabbacanīyattaṃ tena alaṅkārasaddena vāccataṃ yāti upagacchati. Kinti āha 『『tabbohārūpacārato』』ti. Tassa katavohārassa alaṅkārasaddassa, tasmiṃ vā maṇḍanavisese pavattassa alaṅkāravohārassa upacaraṇaṃ soyamityabhedena parikappanaṃ upacāro. Kasmā? Paṭipādanīyapaṭipādakānaṃ abhedavasena kāraṇe kārīyassa upacariyatoti adhippāyo.

2. Idāni saddālaṅkāraatthālaṅkāragantho kathamalaṅkāroti āha 『『gantho』』ccādi. Kavivācānaṃ kavīhi vuttavākyasaṅkhātānaṃ, upacārato tappaṭipādanīyaatthasaṅkhātānañca kavippayogānaṃ alaṅkārappakāsako saddatthālaṅkārappakāsako ganthoapi kiriyākappasaṅkhātaṃ satthampi tabbohārūpacārato tassa alaṅkāroti katavohārassa alaṅkārasaddassa kāraṇe kārīyūpacārena tabbacanīyattaṃ tena alaṅkārasaddena vattabbataṃ yāti. Apisaddo alaṅkāramapekkhati. Alaṅkāre pakāseti, alaṅkārānaṃ vā pakāsakoti ca, tena vacanīyo, tassa bhāvoti ca viggaho. Ettha bhāvoti vāccavācakasambandho. Tassa saddādialaṅkārassa vohāroti ca, tabbohārassa alaṅkārasaddassa upacāroti ca vākyanti.

13.

Dvippakārā alaṅkārā, tattha saddatthabhedato;

Saddatthā bandhanāmāva, taṃsajjitatadāvali.

這是巴利文的完整中文直譯： 11.. 爲了顯示離開師長教導而裝飾它們，除了成為笑柄外不能獲得其他殊勝，說帶雙關的裝飾語"離開"等。離開即捨棄師長們，即裝飾方法的教導者，或裝飾因由方法的教導者的教導，即"在此如此做會美好"的指示，因為不知道面的和結構的裝飾方法，愚人即無知的任何人慾望即意圖裝飾即依適當方式裝扮那面或結構，那樣的無知之人如何能不被智者即通曉此的賢明之人們認作可笑事即嘲笑。意思是："這是無知之人所做的什麼？"他們必定嘲笑。"nu"是在思維義。 11.. 現在爲了顯示即使是以莊嚴裝飾離詞等過失的結構本體也必須有師長教導才最殊勝，說帶雙關的裝飾語"離開師教導"等。愚人即不能于面等身體裝飾或結構裝飾的任何人，若離開師長教導即無身體裝飾製作或結構裝飾製作的適當指導而慾望即以點飾耳環等或以語音莊嚴意義莊嚴來裝飾即裝扮那身體或結構，他如何能不被智者即通曉二者的人們認作可笑事即應被嘲笑性？必定會被認作可笑，因此應當恭敬地從師長們學習后才可做。 12. "詩人語言的，莊嚴顯示書； 由彼說用轉，成為彼所說。" 12.. 難道不是聲音所達、意義所達是莊嚴嗎？如何說是書呢？說"書也"等。詩人語言即詩人運用的總體形式，和作為應被表達的意義的莊嚴顯示者即如前所說的莊嚴的闡明者的書也，即所謂的創作規則論也，達到彼所說性即被那莊嚴詞所說性。如何？說"由彼說用轉"。那已作說用的莊嚴詞，或在那裝飾特質中執行的莊嚴說用的轉用即以"這即是彼"的無差別而設想。為什麼？意思是：依能表達和所表達的無差別性而在因上比喻果。 12.. 現在說語音莊嚴意義莊嚴的書如何是莊嚴，說"書"等。詩人語言即詩人所說的所謂句子，以轉義而所謂應由此表達的意義的詩人運用的莊嚴顯示者即語音意義莊嚴的顯示者的書也，即所謂的創作規則論也，由彼說用轉即以那所謂莊嚴的莊嚴詞在因上比喻果，達到彼所說性即被那莊嚴詞所說性。"也"字關涉莊嚴。"顯示莊嚴"或"莊嚴的顯示者"，和"被彼說"，"彼的性質"，這是詞的分解。這裡"性質"是所說能說關係。"那語音等莊嚴的說用"和"那說用即莊嚴詞的轉用"，這是句子。 13. "莊嚴有二種，以詞義差別； 詞義即結構，彼飾彼列序。"

1. Idāni yathāvuttaalaṅkārānaṃ pabhedaṃ, tappasaṅkañca taṃbandhasarīrañca heṭṭhā vuttampi ekato sambandhetvā dassetuṃ 『『dvippakārā』』di āraddhaṃ. Tattha tasmiṃ kiriyākappasaṅkhāte ganthe, tasmiṃ vā bandhālaṅkārādhikāre alaṅkārā yathāvuttā dvippakārā honti. Kathaṃ? Saddabhedato, atthabhedato ca, saddālaṅkārā atthālaṅkārāti alaṅkārā dvippakārā hontīti attho. Yesaṃ bhedena te dvippakārā, te saddā, atthā ca. 『『Bandho』』 iti vuttaṃ nāmaṃ yassā āvaliyā sā bandhanāmā eva. Taṃsajjitatadāvali tehi alaṅkārehi sajjitā pakāsitā taṃsajjitā, tesaṃ saddatthānaṃ āvali samudāyā, mahāvākyaṃ, antaravākyaṃ vā. Paripuṇṇo bandho mahāvākyaṃ, muttakādayovayavā antaravākyāni, taṃsajjitatadāvalikaṃ pasiddhabhāvena anuvaditvā appasiddhā saddatthā vidhīyante.

2. Idāni yathāvuttaalaṅkārānaṃ avuttabhedañca tadādhārādhikataṃ yathāvuttabandhasarīrañca ekato dassetuṃ 『『dvippakāre』』ccādimāha. Tattha tasmiṃ kiriyākappasaṅkhāte alaṅkāraganthe, no ce, alaṅkārādhikāre vā alaṅkārā vakkhamānālaṅkārā saddatthabhedato saddālaṅkāraatthālaṅkārabhedena dvippakārā honti, yesaṃ bhedena alaṅkārā bhinnā, te saddatthā bandhanāmāva. Taṃsajjitatadāvali tehi saddatthālaṅkārehi alaṅkatā, tesaṃ saddatthānaṃ mahākabbādisamudāyarūpā paṭipāṭibandhoti vuttaṃ hoti. 『『Bandho』』 iti nāmaṃ yasseti ca, tehi saddatthālaṅkārehi sajjitāti ca, tesaṃ saddatthānaṃ āvalīti ca samāso.

14.

Guṇālaṅkārasaṃyuttā, api dosalavaṅkitā;

Pasaṃsiyā na viññūhi, sā kaññā viya tādisī.

1. Evaṃ guṇena alaṅkārena sajjitāpi sā saddatthāvali appakenapi dosena saṃyuttā satī asamphusitabbāva viññūhi siyāti dassetumāha 『『guṇa』』 iccādi. Saddālaṅkārākhyena guṇena, atthālaṅkārena ca saṃyuttāpi visesena sajjitāpi saddatthāvali dosalavena dosalesenāpi aṅkitā abhilañchitā satī viññūhi guṇadosavibhāgavidūhi paṇḍitapurisehi na pasaṃsiyā neva pasaṃsitabbā. Kāviyāti āha 『『kaññā viyatādisī』』ti. Yathā hi kaññā dasavassikā sannaddhayobbanābhimukhabhāvena jananayanamanovilubbhinīguṇena, ābharaṇavisesena cālaṅkatā kenaci kuṭṭhadosalesena aṅkitā viññūnaṃ asamphusanīyā siyā, pagevāparā, evameva saddatthāvalipi appakenapi saddarūpena, atthalakkhaṇena ca dosena kuṭṭhakappena vajjanīyā eva viññūnaṃ, pageva bahunāti vuttaṃ hoti.

這是巴利文的完整中文直譯： 13.. 現在爲了將如前所說的莊嚴的差別、與此相關的和那結構本體雖在下面說過也一起連線顯示而開始"二種"等。其中在那所謂創作規則的書中，或在那結構莊嚴的章節中，如前所說的莊嚴有二種。如何？以詞的差別和義的差別，即語音莊嚴和意義莊嚴，莊嚴有二種，這是意思。由其差別而成二種的，是那些詞和義。所謂"結構"之名所屬的列序即是結構名。以彼裝飾的彼列序即被那些莊嚴所裝飾、顯示的是以彼裝飾，那些詞義的列序即總集，大句或中句。完整的結構是大句，獨立偈等部分是中句，以彼裝飾的彼列序以衆所周知性重述而規定不太衆所周知的詞義。 13.. 現在爲了一起顯示如前所說的莊嚴的未說差別和以此為所依所論的如前所說的結構本體，說"二種"等。其中在那所謂創作規則的莊嚴書中，若不然，在莊嚴章節中，莊嚴即將說的莊嚴以詞義差別即以語音莊嚴意義莊嚴的差別有二種，由其差別而莊嚴有別的，那些詞義即是結構名。以彼裝飾的彼列序即被那些詞義莊嚴所莊嚴的，那些詞義的大詩等總體形式的次第結構，這是所說。"結構"是其名者，和以那些詞義莊嚴裝飾者，和那些詞義的列序，這是複合詞。 14. "功德莊嚴具，雖染微過失； 智者不稱讚，如是如少女。" 14.. 如此爲了顯示那詞義列序即使以功德莊嚴裝飾，若與些微過失相應，也應當完全不被智者接觸，說"功德"等。即使與所謂語音莊嚴的功德和意義莊嚴相應，即使特別裝飾的詞義列序，若被過失微塵即過失細分所標記、銘刻，不應被智者即通曉功德過失區別的賢明之人們稱讚，完全不應被稱讚。如是何物？說"如是如少女"。因為如同少女十歲時以將近青春期而奪取人眼心的功德，和以裝飾特質裝飾，若被某個麻風病過失細分所標記，應當不被智者接觸，何況其他，如是詞義列序也以些微的詞形和義相過失如麻風病一樣，應當完全被智者們迴避，何況以多，這是所說。

1. Evaṃ saddatthānaṃ guṇībhūtehi alaṅkārehi sajjitā saddatthāvali kenaci padādidosena abhilakkhitā ce, appasatthāti dassento 『『guṇālaṅkāri』』ccādimāha. Guṇālaṅkārasaṃyuttā api saddālaṅkārasaṅkhātaguṇena, atthālaṅkārena ca visesena yuttāpi sā saddatthāvali dosalavaṅkitā padadosādinā aṇumattenapi dosena aṅkitā yuttā sahitā tādisī guṇālaṅkārasaṃyuttāpi dosalavaṅkitā kaññā viya dasavassikā yobbanappattā vanitāva viññūhi guṇadosaparikkhakehi na pasaṃsiyā na pasaṃsitabbā. Yathā hi dasavassikā itthī piyasabhāvasaṇṭhitā manuññehi guṇehi, sobhanānurūpagīveyyādiābharaṇavisesehi yuttāpi dissamānena kenaci setakuṭṭhalavena yuttā samānā guṇadosaparikkhakehi dassanīyā na hoti, evaṃ vuttappakārāpi bandhapaddhati kuṭṭhatulyena kenaci padādidosena yuttā viññūhi assādanīyāti adhippāyo. Dosānaṃ lavo, tena aṅkitāti ca, sā viya dissatīti tādīsīti ca viggaho.

15.

Tena dosanirāsova, mahussāhena sādhiyo;

Niddosā sabbathā sā』yaṃ, saguṇā na bhaveyya kiṃ.

1. Yato evaṃ, tena tasmā kāraṇā mahussāhena mahatā vāyāmena dosānaṃ padadosādīnamanatthanimittānaṃ nirāsova satthadiṭṭhiyā satthappabhāvato pariccāgoyeva sādhiyo sādhetabbo, 『『viññūhī』』ti seso. Evaṃ dosanirāse ko guṇo upalabbhatīti ce. Sabbathā sabbappakārena niddosā dosehi niggatā sāyaṃ saddatthāvali saguṇā saddālaṅkārasaṅkhātehi guṇehi sahitā na bhaveyya kiṃ, bhavatyeva, guṇarahitaṃ taṃalaṅkatamanupādeyyaṃ siyāti adhippāyo.

2. Tena yato dosayuttā viññūhi anupādeyyā, tasmā mahussāhena adhikavāyāmena dosanirāsova padadosādīnaṃ nirākaraṇameva sādhiyo anekasatthavisayāya paññāya viññūhi sādhetabbo, evaṃ sati sabbathā sabbākārena niddosā dosarahitā sā ayaṃ saddatthāvali saguṇā saddālaṅkārasaṅkhātehi guṇehi yuttā na bhaveyya kiṃ, guṇayuttā bhaveyyāti adhippāyo. Dosānaṃ nirāsoti ca, natthi dosā etissā, niggatā dosehi vāti ca, saha guṇehi vattamānāti ca viggaho.

16.

Sā』laṅkāraviyuttāpi, guṇayuttā manoharā;

Niddosā dosarahitā, guṇayuttā vadhū viya.

1. Kiṃkāraṇamevaṃbhūto dosapariccāgena guṇādānena bandhoti āha 『『sā』laṅkāre』』ccādi. Sā saddatthāvali alaṅkārehi viyuttāpi satī niddosā sabbappakārena dosehi niggatā guṇehi saddālaṅkārasaṅkhātehi saṃyuttā janānamānandasandohābhisandanekahetutāya mano harati attano santikamākaḍḍhatīti manoharā hotīti. Tatthodāharaṇamāha 『『dosarahitā guṇayuttā vadhū viyā』』ti. Yathā yena kenacipi dosena virahitā vadhū manāpacāritādīhi guṇavisesehi saṃyuttā satī kenaci ābharaṇena amaṇḍitā apasādhitāpi kinnāma madhurā kavīnaṃ pasādhanaṃ kinnāma manoharā hoti, evamayaṃ saddatthāvalipi manoharā hotīti attho.

2. Idāni dosapariccāgena guṇādāne payojanaṃ dasseti 『『sā』laṅkāraviyutte』』ccādinā. Sā saddatthāvali alaṅkārehi viyuttā satīpi niddosā sabbappakārena dosarahitā guṇayuttā tatoyeva guṇībhūtā saddālaṅkārena yuttā dosarahitā dubbaṇṇadussaṇṭhānādidosehi pariccattā guṇayuttā hadayaṅgamaguṇayuttā vadhū viya aṅganā viya manoharā sādhujane ārādheti.

17.

Pade vākye tadatthe ca, dosā ye vividhā matā;

Sodāharaṇametesaṃ, lakkhaṇaṃ kathayāmya』haṃ.

這是巴利文的完整中文直譯： 14.. 如此爲了顯示詞義被功德性的莊嚴所裝飾的詞義列序，若被某個詞等過失所標記，則不可稱讚，說"功德莊嚴"等。即使與功德莊嚴相應，即使與所謂語音莊嚴的功德和意義莊嚴特別相應的那詞義列序，被過失微塵標記即被詞過失等極微小的過失標記、相應、俱有的如是，即使與功德莊嚴相應而被過失微塵標記，如同十歲已達青春期的少女一樣，不應被智者即功德過失考察者們稱讚，不應被稱譽。因為如同十歲女子以可愛本質構成，即使相應于可意的功德和適合美麗的項鍊等裝飾特質，若相應于某個可見的白癩微塵，就不會被功德過失考察者們認為值得一見，如是具有所說性質的結構方式若相應于某個如癩病般的詞等過失，不會被智者們認為可享受，這是意思。過失的微塵，被它標記，和顯現如彼故如是，這是詞的分解。 15. "是故除過失，應以大努力； 彼無諸過失，具德豈不成。" 15.. 因為如此，所以由那原因以大努力即以巨大精進，過失即詞過失等不利因素的除去即依論典見解由論典力量的捨棄，應當被完成，補充"被智者們"。如此在除去過失時獲得什麼功德呢？以一切方式即以一切方面離過失即離開過失的這詞義列序，具功德即與所謂語音莊嚴的功德相俱，豈不會成就？必定會成就，意思是：離功德的彼裝飾物應當不被採取。 15.. 所以因為有過失則不被智者們採取，因此以大努力即以殊勝精進，過失除去即詞過失等的排除，應當以通達多種論典境界的慧被智者們完成，如此這詞義列序以一切方式即以一切行相離過失即無過失，具功德即與所謂語音莊嚴的功德相應，豈不會成就？意思是：應當成就具功德。過失的除去，和無過失於此或離開過失，和與功德俱行，這是詞的分解。 16. "彼離諸莊嚴，具德奪人心； 如無過具德，新娘無裝飾。" 16.. 為什麼如此成為以舍離過失給予功德的結構？說"彼離莊嚴"等。那詞義列序即使離開莊嚴，無過失即以一切方式離開過失，與功德即所謂語音莊嚴相應，因為是使人們喜悅洪流充滿的諸多因，奪人心即牽引向自身，成為攝心。在此說譬喻"如無過具德新娘"。如同離開任何過失的新娘，相應于可意行為等功德特質，即使未以任何飾物裝飾修飾，必定甜美，詩人的裝飾必定奪人心，如是這詞義列序也成為奪人心，這是意思。 16.. 現在顯示以舍離過失給予功德的目的，以"彼離莊嚴"等。那詞義列序即使離開莊嚴，無過失即以一切方式離過失，具功德即因此成為功德性，與語音莊嚴相應，如同離過失即舍離丑色不好形狀等過失，具功德即具足動人功德的新娘即女子一樣，奪人心即取悅善人。 17. "在詞句及義，過失多所知； 我說此諸過，附帶諸實例。";

1. Yato evaṃ guṇālaṅkārasaṃyuttāyapi dosalavaṅkitāya viññūnamanādaraṇīyatā, alaṅkāraviyuttāpi dosābhāvena guṇayuttāya manoharatā, evamanatthāvahassāpi dosassa pariharitabbatā satthadiṭṭhiyā, tasmā te dose dassetuṃ paṭijānāti 『『pade』』tiādinā. Tesaṃ padānaṃ vākyānaṃ attho tadattho, tasmiṃ. Udāharīyati lakkhyabhāvenāti udāharaṇaṃ, saha udāharaṇehīti sodāharaṇaṃ. Lakkhiyati lakkhiyamanenāti lakkhaṇaṃ.

2. Evaṃ alaṅkārayuttāpi appakena dosena yuttabandhassa anupādeyyattā, alaṅkāraalaṅkaraṇe asatipi dosarahite viññūhi upādeyyattā ca mukhyassa dosaparihārassa avassaṃ kattabbattā idāni adhigatadose dassetuṃ paṭijānāti 『『pade vākye』』ccādinā. Pade nāmādicatubbidhapade ca, vākye 『『syādyantatyādyantānaṃ cayo vākyaṃ sakārakakiriyā』』ti vuttalakkhaṇe vākye ca, tadatthe ca tesaṃ padavākyānaṃ atthe ca vividhā anekappakārā ye dosā viññūhi dosabhāvena matā ñeyyā, etesaṃ padādidosānaṃ sodāharaṇaṃ udāharaṇasahitaṃ lakkhaṇaṃ ahaṃ kathayāmi. Ettha ca–

『『Padaṃ catubbidhaṃ vuttaṃ, nāmākhyātopasaggikaṃ;

Nipātakañca taññūhi, asso khalvābhidhāvatī』』ti [rūpabhiddhiṭīkāyaṃ nāmakaṇḍe].

Vuttaniyāmena padaṃ tāva daṭṭhabbaṃ. Udāharīyanti lakkhiyabhāvenāti udāharaṇānīti ca, saha udāharaṇenāti sodāharaṇanti ca, lakkhīyati lakkhiyamanenāti ca viggaho.

Padadosauddesa

18.

Viruddhatthantarājhattha-kiliṭṭhāni virodhi ca;

Neyyaṃ visesanāpekkhaṃ, hīnatthakamanatthakaṃ.

Vākyadosauddesa

19.

Dosā padāna, vākyāna-mekatthaṃ bhaggarītikaṃ;

Tathā byākiṇṇagāmmāni, yatihīnaṃ kamaccutaṃ;

Ativuttamapetatthaṃ, sabandhapharusaṃ tathā

Vākyatthadosauddesa

20.

Apakkamo』cityahīnaṃ, bhaggarīti sasaṃsayaṃ;

Gāmmaṃ duṭṭhālaṅkatīti, dosā vākyatthanissitā.

Padadosādiuddesavaṇṇanā

18-19-20. Idāni yathāpaṭiññāte dose uddisati 『『viruddhatthantara』』 iccādinā. Viruddhaṃ atthantaraṃ yassa taṃ viruddhatthantaraṃ. Kiṃ taṃ? Padaṃ. Evamuparipi yathāyogaṃ. Adhiko attho visesyassa yena taṃ adhyatthaṃ. Nīyati avutto hetu ettha ānīyatīti neyyaṃ. Dosā padānanti yehi dosehi padāni duṭṭhāni, te viruddhatthantaratādayo padānaṃ dosāti attho. Evamuparipi yathāyogaṃ. Vākyānaṃ dosāti sambandho. Bhaggā rīti kamo yasmiṃ taṃ bhaggarītikaṃ, vākyaṃ. Apakkamatādayo vākyatthadosā, vākyatthānaṃ dosato. Vākyaṃ duṭṭhaṃ siyāti vākyameva visesyate. Tena sabbattha napuṃsakaliṅgena niddeso.

18-19-

這是巴利文的完整中文直譯： 17.. 因為如此即使與功德莊嚴相應而被過失微塵標記者不被智者們尊重，即使離開莊嚴而因無過失與功德相應者奪人心，如此即使帶來無益的過失也應當依論典見解而避免，因此爲了顯示那些過失而承諾以"在詞"等。那些詞句的義是彼義，在彼中。以作為所表徵性而舉例故為實例，與實例俱故為帶實例。以能表徵而被表徵故為特徵。 17.. 如此即使與莊嚴相應而與些微過失相應的結構不應採取，即使無莊嚴裝飾而無過失者被智者們應當採取，且主要的避免過失必須被作為，現在爲了顯示已獲知的過失而承諾以"在詞句"等。在詞即在名等四種詞中，和在句即在所說特徵"以syādi、tyādi為末尾的集合，有作者和動作為句"的句中，和在彼義即在那些詞句的義中，種種即多種為智者們所知為過失性的過失，我說這些詞等過失的帶實例即俱實例的特徵。在此： "詞說四種有，名動詞字首； 及不變化詞，諸智者如是，馬實奔馳著。"【如此在詞形分別解釋中名的章節說】 首先應當依所說規則理解詞。以作為所表徵性而被舉例故為諸實例，和與實例俱故為帶實例，和以能表徵而被表徵，這是詞的分解。 詞過失列舉： 18. "義相違余義，冗義及染污； 相違須修飾，卑義及無義。" 句過失列舉： 19. "詞過即句過，同義破韻律； 及錯亂粗俗，無停頓次亂； 過多義未達，俱系且粗暴。" 句義過失列舉： 20. "不當缺適宜，破韻與疑惑； 粗俗壞莊嚴，句義所依過。" 詞過失等列舉解釋： 18-19-20.. 現在舉出如承諾的過失以"義相違"等。義相違于其他義者，那是義相違。是什麼？詞。如是在以下也依適合。過多義即由其對所修飾有過多義者。以未說因在此被引故為應引導。詞的過失即詞由其過失而有過，那些義相違等是詞的過失，這是意思。如是在以下也依適合。句的過失，這是關係。韻律次序在其中破壞者，那是破韻律，句。不當等是句義過失，由句義的過失性。句會有過，這是專指句。因此在一切處以中性表示。 18-19-

1. Idāni kathetabbabhāvena paṭiññāte dose uddisanto 『『viruddha…pe… nissitā』』ti āha. Kavīhi icchitatthato viruddho aññattho yassa padassāti taṃ viruddhatthantaraṃ nāma. Visesyassa adhikatthabhāvakaraṇato ajhatthaṃ nāma. Kavīhi icchitatthassāvīkaraṇe avisadattā kiliṭṭhaṃ nāma. Desakālakalādīnaṃ viruddhattā virodhi nāma. Aññamāharitvā vattabbato neyyaṃ nāma. Visesanaṃ patvāva sātthakabhāvappattito visesanāpekkhaṃ nāma. Visesyassa hīnatāpādanato hīnatthakaṃ nāma. Attharahitattā anatthakaṃ nāmāti ime aṭṭha padanissitattā padadosā nāma.

Vuttatthasseva puna vacanato ekatthaṃ nāma. Bhinnakkamattā bhaggarītikaṃ nāma. Tathā sammohakāraṇattā byākiṇṇaṃ nāma. Visiṭṭhavacanavirahato gāmmaṃ nāma. Yatisampattivirahato yatihīnaṃ nāma. Padatthakkamato cutattā kamaccutaṃ nāma. Lokiyaṃ vohāramatikkamma vuttattā ativuttaṃ nāma. Samudāyatthato apagatattā apetatthaṃ nāma. Bandhapharusayuttattā bandhapharusaṃ nāma, tena sahitaṃ sabandhapharusanti ime nava vākyānaṃ tathā dosā nāma. Ettha tathāsaddo 『『dosā』』ti padaṃ upasaṃharati.

Apagatakkamattā apakkamaṃ nāma. Ucitabhāvassa parihīnattā ocityahīnaṃ nāma. Bhinnavibhattikkamattā bhaggarīti nāma. Saṃsayajananato sasaṃsayaṃ nāma. Duppatītikarattā gāmmaṃ nāma. Dūsitālaṅkārattā duṭṭhālaṅkati nāmātime cha vākyatthanissitattā vākyatthadosā nāma.

Añño attho atthantaro. Viruddho atthantaro yassāti viggaho. Dosapakāsakapadampi dosato abyatirittattā doso nāma. Evaṃ santepi samāsena padassa gahitattā napuṃsakaṃ hoti. Esevanayo ito paresupi. Visesyassa adhiko attho yassa taṃ, kiliṭṭhaṃ viya kiliṭṭhaṃ. Yathā hi malaggahito ādāso attano kiliṭṭhattā mukhādīnaṃ pakāsane avisado hoti, evamadhippetatthappakāsane asamatthaṃ padaṃ kiliṭṭhaṃ nāma. Virodho assa atthīti virodhi. Nīyati avutto hetu etthāti neyyaṃ. Visesane apekkhā yassa taṃ. Hīno visesyassa attho yena taṃ. Natthi attho yassa tanti viggaho.

Padadosānaṃ anaññattepi vikappanābhedato 『『padānaṃ dosā』』ti vuttaṃ, yathā 『『silāputtakassa sarīra』』nti. Vākyānaṃ dosāti etthāpi eseva nayo. Eko attho yassa taṃ. Bhaggārīti kamo yassa taṃ. Visuṃ visuṃ ākiṇṇaṃ byākiṇṇaṃ. Gāme bhavo gāmmo, abyattānaṃ vohāro. Tappakāsakapadampi upacārato gāmmaṃ nāma. Yati hīnā etthāti yatihīnaṃ. Kamato cutaṃ kamaccutaṃ. Atikkamma vuttaṃ ativuttaṃ. Atthato apetaṃ apetatthaṃ. Bandhe pharusaṃ pharusatā yattha taṃ. Apagato kamo yasmā taṃ. Ocityaṃ hīnaṃ yattha taṃ. Bhaggā rīti yattha taṃ. Saha saṃsayena vattatīti taṃ. Gāmmaṃ vuttanayameva. Duṭṭhā dūsitā alaṅkati alaṅkāro yattha taṃ. Vākyānaṃ attho, tannissitā vākyatthanissitāti viggaho. Ettha anatthakāpetatthadosadvayaṃ padavākyato bhinnaṃ, aññaṃ bhaggarītidosadvayaṃ, gāmmadvayaṃ, kamaccutaapakkamadvayañca vākyavākyatthato bhinnaṃ.

Padadosaniddesavaṇṇanā

21.

Viruddhatthantaraṃ tañhi, yassa』ññattho virujjhati;

Adhippete yathā megho, visado sukhaye janaṃ.

這是巴利文的完整中文直譯： 20.. 現在舉出應當說明性質的承諾過失而說"義相違...乃至...所依"。對詩人們所欲義相違的他義為其詞者，那稱為義相違。對所修飾造成過多義性故稱為冗義。因對詩人們所欲義不明顯而不清晰故稱為染污。因地時季等相違故稱為相違。因應引入其他而說故稱為應引導。唯到達修飾語才獲得有意義性故稱為須修飾。因導致所修飾卑劣故稱為卑義。因無義故稱為無義。這八種因依詞故稱為詞過失。 因再說已說義故稱為同義。因次序破壞故稱為破韻律。同樣因造成混亂故稱為錯亂。因缺乏殊勝語言故稱為粗俗。因缺乏停頓圓滿故稱為無停頓。因從詞義次序脫落故稱為次序亂。因超越世間言說而說故稱為過多。因離開總體義故稱為義未達。因具粗暴結構故稱為結構粗暴，與此相俱故為俱結構粗暴。這九種如是稱為句的過失。這裡"如是"字引入"過失"詞。 因離開次序故稱為不當。因適宜性缺失故稱為缺適宜。因變格次序破壞故稱為破韻律。因生疑惑故稱為疑惑。因難以理解故稱為粗俗。因莊嚴被破壞故稱為壞莊嚴。這六種因依句義故稱為句義過失。 其他義為余義。相違余義為其者，這是詞的分解。表示過失的詞因不離過失性故也稱為過失。即使如此，因以複合詞取詞故成為中性。這同樣道理也在此後諸詞中。所修飾的過多義為其者，如染污般為染污。因為如被污垢所染的鏡子因自身染污性在顯示面等時不清晰，如是不能顯示所要義的詞稱為染污。相違存在於其故為相違。未說因在此被引導故為應引導。修飾語所期待為其者。所修飾的卑劣義由其者。無義為其者，這是詞的分解。 即使詞過失無差異，因分別差別故說"詞的過失"，如"石像的身體"。在"句的過失"中也是這同樣道理。一義為其者。韻律次序破壞為其者。分散錯亂為錯亂。生於村為粗俗，即無智者的言說。表示此的詞也由轉義稱為粗俗。停頓缺乏於此故為無停頓。從次序脫落為次序亂。超越而說為過多。從義離開為義未達。結構粗暴性存在之處。次序離去之處。適宜缺乏之處。韻律破壞之處。與疑惑俱行故為彼。粗俗如前說。莊嚴被破壞，破壞的莊嚴存在之處。句的義，依彼為依句義，這是詞的分解。這裡無義和義未達兩過失從詞句有別，其他破韻律兩過失、粗俗兩過失、和次序亂不當兩過失從句和句義有別。 詞過失解說解釋： 21. "義相違即是，他義相牴觸； 如雲欲清明，使人得安樂。"

1. Athoddesakkamena padādidose udāharati 『『viruddhi』』 ccādinā. Hi yasmā kāraṇā, pasiddhiyaṃ vā hisaddo. Yassa padassa añño adhippetato aparo attho adhippete vattumicchite atthe virujjhatīti anuvaditvā tasmā taṃ 『『viruddhatthantara』』nti vidhīyate. 『『Yathe』』tyudāharati. Yathā idaṃ viruddhatthantaraṃ, tathā aññampi tādisaṃ daṭṭhabbaṃ. Na tvidameveti yathāsaddassa attho. Megho visado sukhaye jananti. Visaṃ udakaṃ, taṃ dadātīti visado megho vārivaho janaṃ lokaṃ sukhaye sukhayatīti kavicchitattho. Visasaddo garaḷassa ca vācako siyāti garaḷado megho mārayati, na pana sukhayatīti 『『visado』』ti visesanapadassa viruddhatā.

2. Idāni uddiṭṭhānukkamena viruddhatthantarādīnaṃ salakkhaṇalakkhiyaṃ dassento 『『viruddhi』』ccādimāha. Yassa padassa aññattho kavicchitatthato añño attho adhippete icchitatthe hi yasmā virujjhati, tasmā taṃ padaṃ viruddhatthantaraṃ nāma. Pasiddhiyaṃ vā hisaddo. Tathā hesa appasiddhaṃ viruddhatthantaraṃ 『『yassa aññattho adhippete virujjhatī』』ti pakāsetvā tasmiṃ pakāsitatthavisaye vattati. 『『Taṃ hī』』ti yojitattā 『『yassa aññattho adhippete virujjhatī』』ti lakkhaṇaṃ pasiddhabhāvena anuvaditvā taṃ viruddhatthantaranti anuvaditabbaappasiddhaviruddhatthantaraṃ vidhīyate, yathā 『『yo kuṇḍalī, so devadatto』』ti. Upari pasiddhānuvādena appasiddhavidhānameva daṭṭhabbaṃ. 『『Yathā…pe… jana』』nti udāharaṇaṃ lakkhiyaṃ dasseti. Yathā 『『megho visado』』ccādi viruddhatthantarassa udāharaṇaṃ, evamīdisamaññampi imassudāharaṇaṃ, na kevalaṃ 『『megho』』ccādimeva bhavatīti vuttaṃ hoti. Yathāsaddo cettha ivasaddapariyāyatthepi udāharaṇattho daṭṭhabbo, uparipyevaṃ. Megho ambudharo visado visasaṅkhātaṃ jalaṃ dadanto janaṃ sukhaye sukhayatīti kavīhi adhippetattho. Ettha visasaddassa garaḷasaṅkhātasappavisavācakattā, 『『visaṃ dadātīti visado』』ti ettha visassa udakavisānaṃ sādhāraṇattā visadāyako megho nāsetiyeva, na sukhayatīti kavinā adhippetassa sukhakāraṇassa meghavisesanavisasaddassa viruddhaaññatthatāti visapadaṃ viruddhatthantaradosena duṭṭhanti.

22.

Visesyamadhikaṃ yenā』-

Dhyatthametaṃ bhave yathā;

Obhāsitāsesadiso,

Khajjoto』yaṃ virājate.

22.Yena padena visesyaṃ visesitabbaṃ aparaṃ padaṃ atthavasena adhikaṃ bhavatītyanuvaditvā etaṃ ajhatthaṃ bhaveti vidhīyate. 『『Yathe』』tyudāharati 『『obhāsite』』ccādi. Evamuparipi suviññeyyaṃ. Obhāsitā dīpitā asesā nikhilā disāyena soyaṃ khajjoto virājate dippati. Ettha khajjotassākhiladisābhāgāvabhāsanamativuttīti adhikatthaṃ.

22.Yena visesanapadena visesyaṃ visesitabbaṃ padaṃ atthavasena adhikaṃ hoti, etaṃ yathāvuttalakkhaṇopetaṃ padaṃ ajhatthaṃ bhave ajhatthaṃ nāma padadoso bhave. Yathā tassudāharaṇamevaṃ. Obhāsitāsesadiso jotitasabbadiso ayaṃ khajjoto ayaṃ jotiriṅgaṇo virājate dippati. Ettha visesyassa khajjotassa sakaladisobhāsanassa ajhatthattā [atyuttattā (ka.)] 『『obhāsitāsesadiso』』ti visesanapadaṃ ajhatthapadadoso nāma. Obhāsitā asesadisā yenāti viggaho.

23.

Yassa』tthāvagamo dukkho,

Pakatyādivibhāgato;

Kiliṭṭhaṃ taṃ yathā tāya,

So』yamāliṅgyate piyā.

這是巴利文的完整中文直譯： 21.. 現在依列舉次第舉例詞等過失以"相違"等。hi因為此原因，或hi字在顯明義。因為凡詞其他即異於所要的義在所要即欲說的義中相違，複述后因此那被規定為"義相違"。以"如"舉例。如這義相違，如是其他相似也應當理解。"如"字的意思是：不僅是這個。"云清明令人樂"。有毒之水，給予彼故為清明的云即水運者令人即世間樂即令樂，這是詩人所要義。毒字也可表示毒藥故給予毒藥的云殺害，而不令樂，如此修飾語"清明"的相違性。 21.. 現在依所列舉次第顯示義相違等的具特徵所表徵而說"相違"等。因為凡詞其他義即異於詩人所要的義在所要即欲要的義中相違，故那詞稱為義相違。或hi字在顯明義。如此這詞顯示不太明顯的義相違為"其他義在所要中相違"后，在那顯示義的境域中執行。因結合"因為彼"故，以"其他義在所要中相違"的特徵以顯明性複述后，那義相違即應複述的不太明顯的義相違被規定，如"凡有耳環者，他是提婆達多"。在以上也應當以顯明覆述而理解不太明顯的規定。以"如...乃至...人"舉例顯示所表徵。如"云清明"等是義相違的實例，如是其他類似也是此的實例，不僅"云"等才是，這是所說。這裡"如"字也應當理解在如字同義詞的實例義中，在以上也如是。云即水持者清明即給予所謂毒的水令人樂即令樂，這是詩人們所要義。這裡因毒字表示所謂毒藥的蛇毒，在"給予毒故為清明"中因毒對水毒共通，給予毒的云必定殺害而不令樂，如此詩人所要的樂因的云的修飾語毒字有相違的他義性，故毒字以義相違過失而有過。 22. "由其修飾語，所修過多義； 此為冗義如，遍照諸方位， 螢火在顯耀。" 22.. 因為由其詞所修飾即應被修飾的其他詞依義過多，複述后此被規定為冗義。以"如"舉例"照遍"等。如是在以上也易知。由其照遍即照亮無餘即一切方位者，這螢火顯耀即照。這裡螢火照亮一切方分說得太過故為過多義。 22.. 由其修飾語所修飾即應被修飾的詞依義過多，這具如所說特徵的詞為冗義即稱為冗義詞過失。如其實例如此。照遍諸方即照亮一切方位的這螢火即這螢蟲顯耀即照。這裡因所修飾的螢火照亮一切方位太過故，"照遍諸方"的修飾語稱為冗義詞過失。照遍無餘方位由其者，這是詞的分解。 23. "義理難理解，從本性等別； 為染污如彼，彼擁抱愛者。"；

23.Pakatyādivibhāgatoti paccayā paṭhamaṃ karīyatīti pakati. Ādisaddena paccayādīnaṃ pariggaho. Pakatyādīnaṃvibhāgato vibhajanato, 『『ayaṃ pakati, ayaṃ paccayo, ayamādeso』』tiādinā pakatipaccayavibhāgakappanatoti vuttaṃ hoti. Pīṇetīti pī, tāya piyā vallabhāya soyaṃ sāmī āliṅgyate silissate. Ettha 『『piyā』』ti kiliṭṭhaṃ.

23.Yassa padassa atthāvagamo atthāvabodho pakatyādivibhāgato 『『ayaṃ pakati, ayaṃ paccayo, ayamādeso』』tiādinā pakatyādīnaṃ vibhajanajānanena, 『『pakatyādi nāma ki』』nti gavesanato vā dukkho, taṃ kiliṭṭhaṃ nāma. Yathā tassudāharaṇamevaṃ. Tāya piyā vanitāya so ayaṃ vallabho āliṅgyate silissate. Paccayā paṭhamaṃ karīyatīti pakati. Sā ādi yesaṃ paccayānaṃ, tesaṃ vibhāgoti vākyaṃ. Pīṇetīti pī, nārī. Tāya piyā ettha piyāsaṅkhātāya vallabhāya kathane pīsaddassa avisadattā 『『piyā』』ti padaṃ kiliṭṭhaṃ.

24.

Yaṃ kiliṭṭhapadaṃ mandā-bhidheyyaṃ yamakādikaṃ;

Kiliṭṭhapadadoseva, tampi anto karīyati.

1. Idāni yamakādikamanadhippetampi kiliṭṭheyeva antogadhaṃ dassetumāha 『『ya』』ntiādi. Tattha yanti aniyamavacanaṃ, tassa niyamavacanaṃ yamakādikanti. Yamakamādi yassa paheḷikājātassa taṃ yamakādikaṃ. Kīdisanti āha 『『kiliṭṭhapada』』ntiādi. Kiliṭṭhāni appatītadosasabhāve ṭhitatāya malitānyavisadāni padāni yassa taṃ kiliṭṭhapadaṃ. Mando appako abhidheyyo attho yassa taṃ mandābhidheyyaṃ, tādisaṃ tampi yamakādikaṃ kiliṭṭhapadadoseyeva yathāvutte anto abbhantare karīyati vidhīyati tattheva pakkhipīyati, kiliṭṭhapadadosato na byatiriccatīti adhippāyo.

2. Idāni anadhippetamapi yamakādiṃ kiliṭṭhadoseyeva antokaraṇabyājena āvīkaronto āha 『『yaṃ kiliṭṭhe』』ccādi. Kiliṭṭhapadaṃ appatītadosena missakattā avisadapadaṃ mandābhidheyyaṃ appakābhidheyyaṃ yaṃ yamakādikaṃ yaṃ yamakappaheḷikājātamatthi, tampi kiliṭṭhapadadoseyeva yathāvuttakiliṭṭhapadadoseyeva anto karīyati abbhantare karīyati, kiliṭṭhapadadosato abyatirittanti adhippāyo. Kiliṭṭhāni padāni yassa, mando abhidheyyo yassa, yamakaṃ ādi yassa paheḷikājātassa, kiliṭṭhapadānaṃ dosoti viggaho.

25.

Patītasaddaracitaṃ, siliṭṭhapadasandhikaṃ;

Pasādaguṇasaṃyuttaṃ, yamakaṃ mata』medisaṃ.

1. Hotu kāmamanabhimatamedisaṃ yamakādikaṃ, kiñcarahi abhimatanti āha 『『patīti』』ccādi. Attano vacanīyatthappatītavasena vācakāpi saddā patītāyeva nāmāti patītehi pasiddhehi saddehi pāṭipadikehi racitaṃ kataṃ patītasaddaracitaṃ. Siliṭṭhā aññamaññāliṅganena maṭṭhā padānaṃ syādyantādīnaṃ sandhayo sandhanā yassa taṃ siliṭṭhapadasandhikaṃ. Patītasaddaracitattāyeva pasādasaṅkhātena guṇena saddālaṅkārena saṃyuttaṃ sammadevopetaṃ edisaṃ yathāvuttaguṇāsayaṃ ramaṇīyaṃ yamakaṃ mataṃ abhimatanti attho.

這是巴利文的完整中文直譯： 23.. "從本性等別"即：首先被作即為本性。"等"字攝取字首等。從本性等的差別即分別，即"此為本性，此為字首，此為替代"等，以本性字首差別設想，這是所說。令滿足故為pi，被那可愛即所愛者，這主人被擁抱即相依。這裡"piyā(可愛)"為染污。 23.. 凡詞其義理解即義領悟從本性等差別即以"此為本性，此為字首，此為替代"等本性等的分別知識，或從"什麼名為本性等"的尋求而困難，那稱為染污。如其實例如此。被那可愛女子，這所愛者被擁抱即相依。字首首先被作故為本性。彼為彼等字首的開始，彼等的差別，這是句子。令滿足故為pi，女子。被那可愛，這裡在說以可愛所謂所愛者時因pi字不清晰故"piyā"詞為染污。 24. "若染污詞語，義少如覆疊； 亦入染污詞，過失類之中。" 24.. 現在爲了顯示覆疊等雖非所要也包含在染污中而說"若"等。其中"若"是不定說，其定說為"覆疊等"。覆疊為其謎語類的開始者為覆疊等。如何？說"染污詞"等。染污即因住于不明瞭過失自性而污染不清晰的詞為其者為染污詞。少即微小所表義為其者為義少，如是那覆疊等也在染污詞過失即如前所說中被作入內即被規定即被放入其中，不離染污詞過失，這是意思。 24.. 現在以非所要的覆疊等也入染污過失為借口而顯明說"若染污"等。染污詞即因與不明瞭過失混雜故不清晰詞，義少即微小所表義的若覆疊等即若覆疊謎語類存在，那也在染污詞過失即如前所說的染污詞過失中被作入內即被作入中，不離染污詞過失，這是意思。染污詞為其者，少所表義為其者，覆疊為其謎語類的開始者，染污詞的過失，這是詞的分解。 25. "明瞭詞所造，詞連合流順； 具足清凈德，覆疊如是許。" 25.. 讓不喜歡如是的覆疊等存在，那麼什麼是喜歡的？說"明瞭"等。由自身所說義明瞭力而能說的詞也必定明瞭，故由明瞭即衆所周知的詞即語基所造即所作為明瞭詞所造。流順即以相互依偎而光滑的諸詞即syādi等結尾的連合即結合爲其者為詞連合流順。因明瞭詞所造性故與所謂清凈的功德即語音莊嚴相應即完全具足的如是即如前所說功德所依的可愛覆疊為所許即所喜歡，這是意思。

1. Idāni adhigatesu yamakesu īdisaṃ yamakamiṭṭhamiti sissānaṃ upadisanto āha 『『patīte』』ccādi. Patītasaddaracitaṃ 『『imassatthassāyaṃ vācako』』ti patītehi pasiddhehi saddehi racitaṃ pāṭipadikehi kataṃ siliṭṭhapadasandhikaṃ siliṭṭhā syādyantādipadānaṃ sandhayo yassa taṃ pasādaguṇasaṃyuttaṃ patītasaddaracitattāyeva pasādasaṅkhātena saddālaṅkāraguṇena saṃyuttaṃ īdisaṃ evaṃbhūtaṃ guṇādhikato ramaṇīyaṃ upari vakkhamānayamakasadisaṃ yamakaṃ mataṃ viññūhi abhimataṃ. Patītā ca te saddā ca, tehi racitaṃ, siliṭṭhā padānaṃ sandhayo yassa, pasādoti guṇo saddālaṅkāro, tena saṃyuttanti viggaho.

26.

Abyapetaṃ byapeta』ñña-māvuttānekavaṇṇajaṃ;

Yamakaṃ tañca pādāna-mādimajjhantagocaraṃ.

1. Idāni taṃ yathāvuttamabhimataṃ dassetumupakkamate 『『abyapete』』ccādinā. Āvuttā adhivuttā punappunuccāraṇupetā anekesaṃ patirūpattā, bahuvaṇṇā sarabyañjanarūpā, na eko vaṇṇo tassānuppāsattā, tathā ca vakkhati 『『vaṇṇāvutti paro yathā』』ti [subodhālaṅkāra 127 gāthā], tehi jātaṃ yamakanti viññāyate. Katividhaṃ taṃ vikappīyatīti āha 『『abyapetaṃ byapetañña』』nti. Tattha yaṃ vaṇṇantarābyavahitaṃ vaṇṇasamudāyena vuttaṃ. Tadabyapetaṃ yamakaṃ. Yaṃ tu byavahitaṃ, taṃ byapetaṃ. Yaṃ pana ubhayamissaṃ, taṃ aññaṃ aparaṃ abyapetabyapetanti tidhā yamakaṃ tāva vikappīyate. Tametaṃ tividhaṃ yamakaṃ visayavibhāganirūpanāyaṃ ādi ca majjho ca anto ca gocaro visayo yasseti ādimajjhantagocaraṃ viññeyyaṃ. Kesaṃ pādānaṃ? Paccekaṃ catunnaṃgāthāvayavānaṃ. Sāpekkhattepi samāso gammakattā.

Tattha pādacatukkassa ādimajjhantabhāvīnaṃ yamakānaṃ yāvanto pakārā sambhavanti, te mūlā satta. Kathaṃ? Ekasmiṃyeva pāde kvaci ādiyamakaṃ, kvaci majjhayamakaṃ, kvaci antayamakaṃ, kvaci majjhantayamakaṃ, kvaci majjhādiyamakaṃ, kvaci ādyantayamakaṃ, kvaci sabbayamakanti. Evaṃ paccekaṃ mūlabhūtā sattāti catūsu aṭṭhavīsati honti. Pādādiyamakañca paṭhamapādādiyamakamabyapetaṃ tathā dutiyatatiyacatutthapādādiyamakamabyapetaṃ paṭhamadutiyapādādiyamakamabyapetaṃ paṭhamatatiyapādādiyamakamabyapetaṃ paṭhamacatutthapādādiyamakamabyapetantiādinā anekadhā pasaṃsanti. Yadā ca sabbatoyamakaṃ, tadā mahāyamakādayo vikappā jāyantīti veditabbaṃ.

這是巴利文的完整中文直譯： 25.. 現在在已獲得的諸覆疊中指示學生"如是覆疊是所欲"而說"明瞭"等。明瞭詞所造即"此是此義的能說者"由明瞭即衆所周知的詞即語基所造即所作，詞連合流順即流順的syādi等結尾詞的連合為其者，具足清凈德即因明瞭詞所造性而與所謂清凈的語音莊嚴功德相應的如是即如此由功德殊勝而可愛的如將在上面說的覆疊一樣的覆疊為智者們所許即所欲。明瞭和彼等詞，由彼等所造，詞的流順連合為其者，清凈即功德即語音莊嚴，與彼相應，這是詞的分解。 26. "無間與有間，他生多重音； 覆疊彼即在，句首中末境。" 26.. 現在開始顯示那如前所說的所欲以"無間"等。重說即上說即具重複發音因相似性故，多重音即母音子音形，不是一音因非壓韻故，如是也將說"后如音重說"，由彼等所生為覆疊，這被了知。那分幾種被分別？說"無間和有間他"。其中凡以音不間隔以音集合所說，那是無間覆疊。而凡被間隔，那是有間。而凡混合二者，那是他即另一無間有間，如是覆疊首先分為三種。那此三種覆疊在境界差別確定中，開首和中間和末尾為境界即所行處為其者，故為首中末境應當了知。什麼的句？各別的四首詩句部分。即使有期待也複合因易懂。 其中在四句中位於首中末的覆疊有多少種類可能，那些根本有七。如何？在一句中或有首覆疊，或有中覆疊，或有末覆疊，或有中末覆疊，或有中首覆疊，或有首末覆疊，或有全覆疊。如是各別根本性有七故在四句中成二十八。而首句覆疊即第一句首覆疊無間，如是第二三四句首覆疊無間，第一二句首覆疊無間，第一三句首覆疊無間，第一四句首覆疊無間等，以多種方式稱讚。而當全體覆疊時，應知生起大覆疊等分別。

1. Idāni abhimatayamakaṃ dīpeti 『『abyapete』』ccādinā. Āvuttehi punappunaṃ vuttehi anekavaṇṇehi samudāyarūpattā anekehi sarabyañjanasarīrehi vaṇṇehi jātaṃ yamakaṃ aññehi vaṇṇehi abyavahitattā abyapetaṃ, vaṇṇantarehi byavahitattā byapetaṃ, ubhayamissakattā tehi aññaṃ abyapetabyapetañcāti tividhaṃ hoti. Tañca yamakaṃ visayavibhāganiyamena gāthāpādānaṃ ādigocaraṃ majjhagocaraṃ antagocaramiti tividhaṃ hoti. Ettha casaddo vattabbantare pavattati, vattabbantaraṃ nāma yathāvuttaabyapetādibhedato aññaṃ vattabbatāya samukhībhūtaṃ pādānaṃ ādimajjhāvasānantaraṃ, upanyāso vākyārambhoti ca etasseva nāmaṃ. Visadisena vaṇṇena apetaṃ byapetaṃ. Tabbiparītamabyapetaṃ. Abyapetañca byapetañca aññañcāti samāhāradvando. Aneke ca te vaṇṇā ca, āvuttāyeva anekavaṇṇā, tehi jātaṃ, ādi ca majjho ca anto ca, te gocarā yassāti viggaho.

Tattha pādacatukkassa ādimajjhāvasānesu labbhamānayamakabhedā ekekasmiṃ pāde satta satta bhavanti. Kathaṃ? Pādādiyamakaṃ pādamajjhayamakaṃ pādantayamakaṃ majjhantayamakaṃ majjhādiyamakaṃ ādyantayamakaṃ sabbatoyamakanti evaṃ paccekaṃ satta satta katvā catūsu mūlabhūtayamakā aṭṭhavīsa bhavanti. Ettha pādādiyamakādikampi abyapetapaṭhamapādādiyamakaṃ tathā dutiyatatiyacatutthapādādiyamakamiti ca abyapetapaṭhamadutiyapādādiyamakaṃ tathā paṭhamatatiyapādādiyamakaṃ paṭhamacatutthapādādiyamakamiti ca abyapetadutiyatatiyapādādiyamakaṃ tathā dutiyacatutthapādādiyamakamiti ca abyapetatatiyacatutthapādādiyamakamiti ca evamabyapetapādādiyamakā dasa honti. Tathā byapetāpi dasāti vīsati, abyapetapaṭhamapādamajjhayamakaṃ tathā dutiyapādamajjhayamakamiccādinā majjhayamakampi vīsatividhaṃ hoti. Abyapetapaṭhamapādantayamakaṃ tathā dutiyapādantayamakamiccādinā antayamakampi vīsatividhaṃ. Saṃsaggabhedato pana anekavidhaṃ hoti.

Abyapetapaṭhamapādādiyamakavaṇṇanā

27.

Sujanā』sujanā sabbe, guṇenāpi vivekino;

Vivekaṃ na samāyanti, avivekijanantike.

27.『『Sujanā』』iccādi. Sujanā sajjanā, asujanā asajjanāti ete sabbe ubhayapakkhapātino visesā janā guṇena sīlādinā karaṇabhūtena, hetubhūtena vā vivekinopi sādhūsu labbhamānānamasādhūsvanupalabbhanato puthubhūtāpi avivekīnaṃ janānaṃ antike samīpe tesaṃ sannidhāne vivekaṃ vibhāgaṃ na samāyanti napāpuṇanti, vibhāgavijānanapaññāvekallena ca vivekinopi janā te ekato katvā passantīti. Idaṃ paṭhamapādādiyamakamabyapetaṃ.

1. Idāni abyapetapaṭhamapādādiyamakassa mukhamattaṃ dassetumāha 『『sujani』』ccādi. Sujanā sādhujanā, asujanā asādhujanā ceti sabbe ubhayapakkhikā sīlādinā, pāṇātipātādinā guṇena hetunā vivekino api sādhūsu pāṇātipātādīnaṃ, asādhūsu sīlādīnaṃ appavattito guṇena puthubhūtāpi avivekijanantike vivekañāṇarahitānaṃ janānaṃ santike vivekaṃ vibhāgaṃ na samāyanti na pāpuṇanti. Viveko vinābhavanametesamatthīti vivekino. Ettha visayopacārena vivekoti paññā, na vivekinoti avivekino, teyeva janā, tesaṃ antikamiti ca viggaho. Idaṃ abyapetapaṭhamapādādiyamakaṃ.

Abyapetapaṭhamadutiyapādādiyamakavaṇṇanā

28.

Kusalā』kusalā sabbe, pabalā』pabalā』thavā;

No yātā yāva』hosittaṃ, sukhadukkhappadā siyuṃ.

這是巴利文的完整中文直譯： 26.. 現在闡明所欲覆疊以"無間"等。由重說即重複說的多音即以總集形態故由多個母音子音身體的音所生的覆疊，因不被其他音間隔故為無間，因被其他音間隔故為有間，因混合二者故為彼等之外的無間有間，如是成為三種。且那覆疊以境界差別確定故為詩句的首境、中境、末境，如是成為三種。這裡ca字執行于其他所說，其他所說即如前所說無間等差別之外其他應說性的顯現的諸句的首中末之間，也稱為引入即句子開始。由不同音離開為有間。與彼相反為無間。無間和有間和他，這是聚集性複合詞。多和彼等音，重說即多音，由彼等所生，首和中和末，彼等為境為其者，這是詞的分解。 其中在四句的首中末處可得的覆疊差別，在每一句中各有七種。如何？句首覆疊、句中覆疊、句末覆疊、中末覆疊、中首覆疊、首末覆疊、全體覆疊，如是各別作七七，在四句中根本覆疊成二十八。這裡句首覆疊等也以無間第一句首覆疊，如是第二三四句首覆疊，和無間第一二句首覆疊，如是第一三句首覆疊、第一四句首覆疊，和無間第二三句首覆疊，如是第二四句首覆疊，和無間第三四句首覆疊，如是無間句首覆疊成十種。如是有間也十種故二十種，無間第一句中覆疊，如是第二句中覆疊等，中覆疊也成二十種。無間第一句末覆疊，如是第二句末覆疊等，末覆疊也成二十種。而由混合差別則成多種。 無間第一句首覆疊解說： 27. "善惡諸人等，以德雖殊異； 近無擇者前，不能作分別。" 27.. "善人"等。善人即善士，惡人即非善士，這一切兩方傾向的種種人以德即戒等為具作用者或為因者，雖有擇別即因善者中可得而不善者中不得故成分離，在無擇別者的人們之近即在彼等臨近時不到達擇別即區分，因缺乏區分了知慧故，雖有擇別的人們也把他們作為一體而見。這是第一句首無間覆疊。 27.. 現在為顯示無間第一句首覆疊的開頭而說"善人"等。善人即善士，和惡人即不善士，如是一切兩方者，以戒等和殺生等德為因雖有擇別即因善者中殺生等、不善者中戒等不行故以德成分離，在無擇別人近即在無擇別智的人們之近不到達擇別即區分不獲得。有擇別即有分離為其義者為有擇別。這裡以境轉義擇別即慧，無擇別即無擇別者，彼等即人們，彼等的近，這是詞的分解。這是無間第一句首覆疊。 無間第一二句首覆疊解說： 28. "善不善一切，強弱或如是； 未達仍存在，苦樂能施與。"

28.『『Kusalā』』iccādi. Pabalā āsevanappaṭilābhavasena balavanto ca. Athāti anantaratthe nipāto. Apabalā tadabhāvato dubbalā ca sabbe kusalākusalā dhammā yāva yattakaṃ kālaṃ ahosittaṃ vinā uppattimattaṃ phaladānāsambhavato kevalaṃ 『『ahosī』』ti vacanīyatthanimittamattakammabhāvena ahosikammattaṃ no yātā na sampattā, tāva tattakaṃ kālaṃ sukhañca dukkhañca taṃ padantīti sukhadukkhappadā siyuṃ. Yāva saṃsārapavatti, tāva sukhadukkhadāyakā hontīti. Idaṃ paṭhamadutiyapādādiyamakamabyapetaṃ.

28.Pabalā āsevanādipaccayalābhena balavanto vā atha apabalā tadabhāvena dubbalā vā sabbe kusalākusalā ahosittaṃ phaladānābhāvato pavattimattataṃ yāva yattakaṃ kālaṃ no yātā appattā, tāva tattakaṃ sukhadukkhappadā yathākkamaṃ sukhadukkhapadāyino siyuṃ bhavanti. Idaṃ abyapetapaṭhamadutiyapādādiyamakaṃ. Kusalapaṭipakkhā akusalā. 『『Ahosī』』ti vattabbassa bhāvo ahosittaṃ. 『『Ehipassiko』』tiādīsu viya kriyāpadatopi ṇādipaccayā honti.

Abyapetapaṭhamadutiyatatiyapādādiyamakavaṇṇanā

29.

Sādaraṃ sā daraṃ hantu, vihitā vihitā mayā;

Vandanā vandanāmāna-bhājane ratanattaye.

29.『『Sādara』』miccādi. Vandanā dvārattayopadassiyamānā māno ca pūjā, tesaṃ bhājane ādhārabhūte ratijananādinā atthena ratanasaṅkhātānaṃ buddhādīnaṃ taye samūhabhūte ratanattaye sādaraṃ ādarasahitaṃ katvā mayā vihitā katā, vihitā alaṃsaṃsāradukkhavisaṭanirākaraṇato visesena hitā padhyā sā vandanā so paṇāmo daraṃ darathaṃ kāyacittapariḷāhaṃ hantu hiṃsatu. Mayāti vuttattā meti atthato viññāyati. Idaṃ pana paṭhamadutiyatatiyapādādiyamakamabyapetaṃ.

29.Vandanāmānabhājane dvārattayena vidhiyamānapaṇāmapūjānaṃ ādhārabhūte ratanattaye ratijananādiatthena ratanasaṅkhātānaṃ buddhādīnaṃ taye mayā yā vandanā sādaraṃ ādarasahitaṃ vihitā katā, vihitā lokiya lokuttara sampattisādhanato visesena hitā sā vandanā daraṃ mayhaṃ kāyacittadarathaṃ hantu vināsetu. Idaṃ abyapetapaṭhamadutiyatatiyapādādiyamakaṃ. Saha ādarena vattamānaṃ sādaraṃ, kriyāvisesanaṃ. Ettha kriyā nāma vihitāsaddena niddiṭṭhakaraṇaṃ. Karaṇañhi vihitāsaddassa vuttakammattepi aññathānupapattilakkhaṇasāmatthiyato bhijjitvā vijjamānaṃ 『『akāsi』』nti kriyāya sambandhamupentaṃ kammañca hoti, bhāve vihitassa yupaccayantassa napuṃsakattā napuṃsakañca, sattāya ekattā ekavacanañca tabbisesanattā sādarasaddopi napuṃsakadutiyekavacano hoti.

『『Visesye dissamānā yā,

Liṅgasaṅkhyāvibhattiyo;

Tulyādhikaraṇe bhiyyo,

Kātabbā tā visesane』』ti [sambandhacinto 15 gāthā bhedacintā 194 gāthā].

Hi vuttaṃ. Evaṃ kriyāvisesane gahite sāmatthiyato 『『mayā』』ti tatiyantassa paṭhamantattaṃ, 『『vandanā』』ti paṭhamantassa chaṭṭhuntañca hoti. Vandanā ca māno ca, tesaṃ bhājanaṃ. Tiṇṇaṃ samūho tayaṃ, ratanānaṃ tayanti ca viggaho.

Abyapetacatukkapādādiyamakavaṇṇanā

30.

Kamalaṃ ka』malaṃ kattuṃ-vanado vanado』mbaraṃ;

Sugato sugato lokaṃ, sahitaṃ sahitaṃ karaṃ.

這是巴利文的完整中文直譯： 28.. "善"等。強即依修習獲得力故為有力者。而為無間義不變詞。弱即因彼不存在故為無力者，和一切善不善法，只要多久時間未到達存在即因僅生起無法給予果報故僅為"曾有"所說義因相僅業性而為曾有業性，直到那麼久時間為樂和苦，彼等給予故為苦樂施與者應當是。只要輪迴執行，直到那時為樂苦給與者。這是第一二句首無間覆疊。 28.. 強即由修習等緣獲得而有力，或而弱即因彼不存在故無力，一切善不善到存在即因無果報給予故僅執行性，只要多久時間未到達未獲得，直到那時為苦樂施與者即依次第為樂苦給與者應當是存在。這是無間第一二句首覆疊。善的對立為不善。應說"曾有"的狀態為存在。如在"來見"等中，從動詞也有ṇa等後綴。 無間第一二三句首覆疊解說： 29. "敬信彼除惱，我作已作成； 禮敬與敬信，三寶依止處。" 29.. "敬信"等。禮敬即由三門所示現和敬信即供養，彼等的容器即作依止處的以生喜等義故稱為寶的佛等的三即作集合的三寶中，以敬信即俱敬信而作我所作已成，已作即因除去輪迴苦毒故殊勝地有益的實踐，彼禮敬即彼禮拜除滅惱即熱惱即身心熱惱。因說"我"故"我的"由義而了知。而這是無間第一二三句首覆疊。 29.. 在禮敬敬信容器即在三門所行禮拜供養的依止處三寶即以生喜等義故稱為寶的佛等的三中，我所作敬信即俱敬信的禮敬已作即已成，已作即因成就世間出世間成就故殊勝地有益，彼禮敬除滅惱即我的身心熱惱。這是無間第一二三句首覆疊。與敬信俱行為敬信，動作修飾語。這裡動作即由已作詞所表示的作為。因為作為雖在已作詞所說業中，由不能另作特徵的能力而破壞存在，到達與"作"動作的關係而成為業，和因中性的已作以yu後綴故為中性，因存在一性故為單數，因修飾彼故敬信詞也成為中性第二格單數。 "在所修飾見，性數格諸相； 同分所屬者，修飾更應作。" 因為如是說。如是取動作修飾語時，由能力"我"的第三格成為第一格，和"禮敬"的第一格成為第六格。禮敬和敬信，彼等的容器。三的集合為三，寶的三，這是詞的分解。 無間四句首覆疊解說： 30. "蓮花為何污，林施林施空； 善逝善逝世，相應相應手。"

30.『『Kamala』』miccādi. Kamalaṃ aravindaṃ kaṃ jalaṃ alaṅkattuṃ sajjanatthāya hoti, vikasitāravindasandohasambhāvitodakassa vāpādīsu tādisaramaṇīyattasampattisambhavato, avanaṃ rakkhaṃ dadāti sassasampatyādikāraṇabhāvenāti avanado. Vanaṃ jalaṃ dadāti na tucchoti vanado megho ambaraṃ ākāsaṃ jaladhārabhārabharitambarakuharassa dassanīyatāguṇayogato alaṃkattunti adhikataṃ. Sahitaṃ sampuṇṇaṃ hitaṃ abhivuddhiṃ karaṃ karonto suṭṭhu gadatīti sugato mañjubhāṇī pubbabuddhā viya nekkhammādinā kāmacchandādike pajahanto gantvā arahattamaggena savāsanasakalakilese samucchinditvā sobhanaṃ nibbānapuraṃ gatoti vā sugatoti vutto so mahāmuni attano aparimitapāramitāsimpakacagalitatilakabhāvena lokaṃ lokattayaṃ, sahitaṃ lokanti vā yojanīyaṃ alaṅkattuṃ alaṃkaraṇāyāti. Idaṃ pādacatukkādiyamakamabyapetaṃ.

30.Kamalaṃ padumaṃ kaṃ jalaṃ alaṅkattuṃ pañcavidhapadumasañchannassa udakassa ramaṇīyattā sajjetuṃ hoti. Avanado kāle vuṭṭhisampadāya sassasampadādīnaṃ kāraṇattā ārakkhaṃ dento vanado megho ambaraṃ ākāsaṃ alaṅkattuṃ jaladhārabhārabharitambarakucchiyā dassanīyattā sajjetuṃ hoti, sahitaṃ sampuṇṇaṃ hitaṃ abhivuḍḍhiṃ karaṃ karonto sugato citrakathī sundaraṃ nibbānaṃ gato vā so sugato so tathāgato lokaṃ lokattayaṃ, sahitaṃ lokaṃ vā alaṅkattuṃ citrakathādikāraṇehi tādisassa aññassa ca lokarāmaṇeyyassābhāvā sajjetuṃ hoti. Sabbapadatthānaṃ sattābyabhicārittā hotīti gammaṃ. Tatoyeva sabbe paṭhamantabhavanakriyāya yujjantīti vadanti. Idaṃ abyapetacatukkapādādiyamakaṃ.

31.

Abyapetādiyamaka-sseso leso nidassito;

Ñeyyāni』māyeva disā-ya』ññāni yamakānipi.

1. Iccevamabhimatayamake abyapetapādādiyamakassa disāmattaṃ dassetvā upasaṃharati 『『abyapete』』ccādinā. Abyapetassa abyavahitassa catunnaṃ pādānaṃ ādo, ādibhūtassa vā yamakassa eso yathāvutto leso kocideva bhedo nidassito vikappito. Aparānipi kiṃ na vikappiyantīticeti āha 『『ñeyyāni』』ccādi. Imāya disāya iminā upāyena maggeneva aññāni vuttato aparāni dutiyapādādiyamakatatiyapādādiyamakacatutthapādādiyamakādīni abyapetānipi paṭhamadutiyapādādiyamakapaṭhamatatiyapādādiyamakānipi byapetāni, paṭhamacatutthadutiyatatiyapādādiyamakādīnipi abyapetabyapetāni, tathā majjhantapādayamakāni ñeyyāni jānitabbāni, viññūnaṃ tādisāya disāya dassitattāti. Tattha ca –

『『Guṇāguṇena saha te, sādhavo』sādhavo janā;

Vigāhante samaṃ nātha, cittaṃ citte kathaṃ nu te』』.

Iccādinā dutiyapādādiyamakādīni abyapetāni,

『『Piyena vacasā sabbe,

Piyena』ppiyabhāṇino;

Pādānate jinokāsi,

So dhammo hantu vo』ppiyaṃ』』.

Iccādinā paṭhamadutiyapādādiyamakādīni abyapetāni,

『『Sa』malaṃ samalaṃ kattuṃ, suciraṃsuci raṃjaye;

Suciraṃ suciraṃgaṃ taṃ, sa』malaṃ samalaṃbhi yo』』.

Iccādinā paṭhamacatutthadutiyatatiyapādādiyamakādīni abyapetabyapetāni,

『『Manohara hara klesaṃ, jina cetobhavaṃ mama;

Nanu tvaṃ pāramīsārā-matabhāvitamosadhaṃ』』.

Iccādinā majjhapādayamakāni,

『『Sādhunā raṃjaya jaya-ddhaninā』pūrayi mahiṃ;

Yo taṃ jinavaraṃ dhīra-matthakāmosi ce tuvaṃ』』.

Iccādinā antapādayamakāni jānitabbāni.

這是巴利文的完整中文直譯： 30.. "蓮花"等。蓮花即紅蓮為裝飾何即水而存在，因開放紅蓮群具有水的池等中如是可愛性成就故，不保護給予即以穀物圓滿等因性故為給不保護。林即水給予非空故為給林的云裝飾空即天空，因具水流重擔充滿空腔的可見性德故。相應即圓滿利益即增盛作即作的善逝即美語者，如前佛以出離等捨棄欲貪等而行，以阿羅漢道斷絕一切隨眠煩惱而善去即去向美妙涅槃城故或稱為善逝的彼大牟尼，以自無量波羅蜜潤澤潤濕點滴性故世間即三界，或應結合相應世間裝飾即為裝飾。這是四句首無間覆疊。 30.. 蓮花即蓮為裝飾何即水而存在，因五種蓮遍滿的水的可愛故為莊嚴。給不保護在時以雨圓滿為穀物圓滿等因性故給予保護，給林的云裝飾空即天空，因以水流重擔充滿空腹的可見性故為莊嚴，善逝即說種種或善去涅槃者作相應即圓滿利益即增盛的彼善逝即彼如來裝飾世間即三界，或相應世間，因以種種說等因無有如是和其他世間可愛性故為莊嚴。因一切詞義不離存在故應理解為存在。因此即說一切結合第一格存在動作。這是無間四句首覆疊。 31. "無間首覆疊，此少分已示； 以此方向知，其他覆疊等。" 31.. 如是在所欲覆疊中顯示無間句首覆疊的方向而總結以"無間"等。無間即無間隔的四句之首，或作首的覆疊的這如前所說少分即某一差別已示即已分別。其他也不分別嗎？說"應知"等。以此方向即以此方法道路，其他即從所說之外的第二句首覆疊第三句首覆疊第四句首覆疊等無間的，和第一二句首覆疊第一三句首覆疊等有間的，和第一四第二三句首覆疊等無間有間的，如是中末句覆疊應知即應了知，因為對智者以如是方向已顯示故。其中： "與德非德俱，善士非善人； 平等入深心，依主如何耶？" 等為第二句首覆疊等無間， "以可愛語諸，可愛不愛說； 足下勝者作，彼法除不愛。" 等為第一二句首覆疊等無間， "垢污為垢污，長久凈喜樂； 長久凈身彼，垢污垢污誰。" 等為第一四第二三句首覆疊等無間有間， "奪意除煩惱，勝者我心有； 豈非汝波羅，蜜精修良藥。" 等為中句覆疊， "以善染勝軍，聲音遍大地； 若汝求勝者，賢聖義利者。" 等為末句覆疊應了知。

1. Evaṃ abhimatayamakena abyapetayamakānamupāyādīni nigamento āha 『『abyapeti』』ccādi. Abyapetādiyamakassa visadisavaṇṇehi abyavahitādiyamakassa, abyapetapādādiyamakassa vā eso leso 『『sujani』』ccādiko appakodāharaṇanayo nidassito niddiṭṭho. Aññāni yamakānipi imāyeva disāya iminā nayeneva ñeyyāni viññūhi ñātabbāni. Ādo yamakaṃ, ādibhūtaṃ vā yamakaṃ, abyapetañca taṃ ādiyamakañcāti vākyaṃ. Evaṃ dassitena iminā kamena abyapetadutiyapādādiyamakādayo ñātabbāti adhippāyo.

Tattha abyapetadutiyapādādiyamakamevaṃ veditabbaṃ –

Guṇāguṇena saha te, sādhavo』sādhavo janā;

Vigāhante samaṃ nātha, cittaṃ citte kathaṃ nu te.

Bho nātha te tuyhaṃ citte sādhavo asādhavo te janā guṇāguṇena sakasakaguṇena aguṇena ca saha samaṃ ekajjhaṃ kathaṃ nu vigāhante, cittaṃ acchariyaṃ sujanadujjanesu samamettā acchariyāti adhippāyo.

Abyapetapaṭhamadutiyapādādiyamakamevaṃ daṭṭhabbaṃ –

Piyena vacasā sabbe, piyena』ppiyabhāṇino;

Pādānate jinokāsi, so dhammo hantu vo』ppīyaṃ.

Jino appiyabhāṇinopi sabbe jane piyena yena vacasā pādānate akāsi, so dhammo vo appiyaṃ hantu. Ettha apisaddapariyāyassa pisaddassa gahitattā yatibhaṅgo natthi.

Paṭhamacatutthadutiyatatiyapādādiabyapetabyapetayamakamevaṃ daṭṭhabbaṃ –

Sa』malaṃ samalaṃ kattuṃ, suciraṃsuci raṃjaye;

Suciraṃ suciraṃgaṃ taṃ, sa』malaṃ samalaṃbhi yoti.

Ettha 『『samalaṃ samalaṃ, suciraṃ sucira』』nti visadisavaṇṇehi abyavahitattā abyapetaṃ, 『『samalaṃ samala』』nti pubbaparayugaḷaṃ [pubbaparayugaḷadvayaṃ (ka.)] 『『kattu』』miti bhinnavaṇṇehi, 『『suciraṃ sucira』』nti pubbaparayugaḷaṃ [pubbaparayugaḷadvayaṃ (ka.)] 『『jaye』』ti bhinnavaṇṇehi ca byavahitattā byapetañca hoti. Suciraṃsuci sobhanaraṃsinā uci yutto yo jino saṃ santiṃ nibbānaṃ samalaṃbhi alabhi, alaṃ accantaṃ atisayena suciraṃgaṃ visuddhadehaṃ taṃ jinaṃ samalaṃ jallikāsaṅkhātena, rāgādikucchitasaṅkhātena vā malena sahitaṃ saṃ attānaṃ alaṃkattuṃ nimmalaṃ katvā sajjetuṃ suciraṃ sucirakālaṃ raṃjaye attani abhiramāpeyya.

Pādamajjhayamakamevaṃ daṭṭhabbaṃ –

Manohara hara klesaṃ, jina cetobhavaṃ mama;

Nanu tvaṃ pāramīsārā-matabhāvitamosadhanti.

Manohara jina mama cetobhavaṃ klesaṃ santāpaṃ hara apanaya, tvaṃ pāramīsārāmatabhāvitaṃ osadhaṃ dibbosadhaṃ nanu.

Pādantayamakamevaṃ daṭṭhabbaṃ –

Sādhunā raṃjaya jaya-ddhaninā』pūrayi mahiṃ;

Yo taṃ jinavaraṃ dhīra-matthakāmosi ce tuvanti.

Yo jinavaro sādhunā jayaddhaninā veneyyajayaghosena mahiṃ āpūrayi, dhīraṃ taṃ jinavaraṃ tuvaṃ sappurisa ce atthakāmo asi, raṃjaya abhiramāpehi. Iminā niddiṭṭhayamakeheva avasesā tatiyapādādiyamakādayo viññeyyā.

32.

Accantabahavo tesaṃ,

Bhedā sambhedayoniyo;

Tatthāpi keci sukarā,

Keci accantadukkarā.

這是巴利文的完整中文直譯： 31.. 如是以所欲覆疊總結無間覆疊的方法等而說"無間"等。無間首覆疊即以不同音無間隔首覆疊，或無間句首覆疊的這少分即"善"等的少量實例方法已示即已說明。其他覆疊也以此方向即以此方法應知即應被智者了知。首覆疊，或作首的覆疊，和無間和彼首覆疊，這是句子。意思是：應以如是所示此次第了知無間第二句首覆疊等。 其中無間第二句首覆疊應如是了知： "與德非德俱，善士非善人； 平等入深心，依主如何耶。" 啊依主！在你心中彼善和非善諸人與德非德即與各自德和非德俱平等即一起如何而入？心即稀有，對善人惡人平等慈心稀有，這是意思。 無間第一二句首覆疊應如是見： "以可愛語諸，可愛不愛說； 足下勝者作，彼法除不愛。" 勝者以此可愛語令不愛說者也即一切人歸依足下，彼法除你們不愛。這裡因取api字同義的pi字故無破韻。 第一四第二三句首無間有間覆疊應如是見： "垢污為垢污，長久凈喜樂； 長久凈身彼，垢污垢污誰。" 這裡"垢污垢污，長久長久"因以不同音無間隔故無間，"垢污垢污"的前後雙以"為"字，"長久長久"的前後雙以"樂"字以不同音間隔故有間。長久凈即具美好光明凈的勝者獲得saṃ即寂即涅槃，完全即極度殊勝長久身即清凈身的彼勝者，以垢污即所謂垢穢，或所謂貪等不善的垢為俱的saṃ即自身，為垢污即為作清凈而莊嚴，長久即長時喜樂即令于自身歡喜。 中句覆疊應如是見： "奪意除煩惱，勝者我心有； 豈非汝波羅，蜜精修良藥。" 奪意勝者除我心有的煩惱即熱惱，汝豈非波羅蜜精修的良藥即天藥。 末句覆疊應如是見： "以善染勝軍，聲音遍大地； 若汝求勝者，賢聖義利者。" 勝者以善即以勝軍聲音即所化勝聲遍滿大地，賢者你若為義利者，令染即令歡喜彼賢勝者。由此所說覆疊應了知其餘第三句首覆疊等。 32. "彼等差別為，極多相雜生； 其中有易作，有極難作成。"

1. Kiṃ pana sākallena na vikappitānīti āha 『『accanti』』ccādi. Tesaṃ vikappānaṃ sambhedo saṅkaro missattamuccāraṇappakāro yoni pabhavo yesaṃ te sambhedayoniyo, bhedā pakārā accantabahavo atisayena bahulā yathāvuttanayena sambhavanti, tatthāpi tesu vikappesupi keci vikappā sukhena karīyanti payujjantīti sukarā, tabbiparīto ca keci vikappā accantadukkarā. Iti dvidhā saṅgayhanti, tesu sukarānaṃ kesañci abhimatayamakānaṃ mukhamattaṃ dassitaṃ. Idāni dukkarānaṃ kesañci mukhamattaṃ na sabbamevaṃ veditabbaṃ.

Samunnatena te satā,

Kathaṃ na te na te siyuṃ;

Yato natenatepi』to,

Siyuṃ na te nate subhā.

Idaṃ pādacatukkamajjhayamakamabyapetabyapetamekarūpaṃ dukkaraṃ.

Na bhāsurā tepi surā vibhūsitā,

Tathāsurā bhūri surāparājitā;

Sabhāsu rājāpi tathā surājito,

Yathā surājanti surāvinissaṭā.

Idaṃ catukkapādamajjhayamakamekarūpabyapetaṃ.

這是巴利文的完整中文直譯： 32.. 為什麼不完全分別？說"極"等。彼等分別的相雜即混雜即混合性即發音方式為生即源由為其者為相雜生，差別即種類極多即殊勝眾多依如前所說方法生起，其中即在彼等分別中也有些分別易作即易被運用故為易作，與彼相反有些分別極難作。如是攝為二種，其中已顯示某些易作的所欲覆疊的開頭。現在應知某些難作的開頭非一切如是。 "由高舉你們，智者如何非； 因此傾倒者，不為非傾美。" 這是四句中覆疊無間有間一形難作。 "非光輝天眾，莊嚴如天眾； 勝阿修羅眾，廣天不能勝； 眾中王如是，善治所征服； 如善統治者，遠離諸酒醉。" 這是四句中覆疊一形有間。

1. Sabbamidamanuddisitvā lakkhaṇātidesena nigamanaṃ kimatthamiccāsaṅkāyamāha 『『accante』』ccādi. Tesaṃ yamakānaṃ sambhedayoniyo pabheduppattikāraṇabhūtā bhedā uccāvacapakārā accantabahavo, tatthāpi tesupi keci yamakā sukarā susādhiyā, keci accantadukkarā atisayena dussādhiyā. Sambhedo yoni yesanti viggaho.

Iha sukarassa upadisitattā dukkarayamakapavesopāyamattamupadisīyate –

『『Manaṃ manaṃ satthu dadeyya ce yo,

Manaṃ manaṃ pīṇayata』ssa satthu;

Manaṃ manaṃ tena dadeyya ce na,

Manaṃ manaṃpa』ssa na sādhupujja』』nti.

Idaṃ pādacatukkādiyamakamekarūpaṃ abyapetabyapetaṃ.

Yo puggalo manaṃ attano cittaṃ satthu jinassa manaṃ khaṇamattampi dadeyya ce, satthu munindassa manaṃ cittaṃ assa puggalassa manaṃ cittaṃ pīṇayati sampīṇeti, tena tasmā manaṃ manaṃ cittaṃ cittaṃ dadeyya ce na yadi no dadeyya, assa puggalassa manaṃ cittaṃ manaṃpi muhuttampi sādhupujjaṃ sādhūhi pūjitabbaṃ na bhavati.

『『Samunnatena te satā,

Kathaṃ na te na te siyuṃ;

Yato nate』natepi』to,

Siyuṃ na te nate subhā』』ti.

Idaṃ pādacatukkamajjhayamakamekarūpamabyapetabyapetaṃ.

Yato yena kāraṇena te tuyhaṃ satā sobhanena samunnatena sammā unnatena hetunā natepi avanatepi anatepi anavanatepi te te subhā te te sobhanā na na siyuṃ, bhavanteva, ato tena kāraṇena te subhā te sobhanā nate avanate kathaṃ na siyuṃ, bhavanteva.

『『Jinaṃ paṇāmonatasajjanaṃ janaṃ,

Guṇe nivesentamasajjanaṃ』janaṃ;

Veneyyanette guṇabhājanaṃ janaṃ,

Name mamentaṃ khalu sajjanaṃjana』』nti.

Idaṃ pādacatukkantayamakamekarūpamabyapetabyapetayamakaṃ dukkaraṃ.

Paṇāmonatasajjanaṃ paṇāmitukāmonatasādhujanavantaṃ janaṃ veneyyajanaṃ asajja pamādamakatvā guṇe sīlādiguṇe nivesentaṃ niyojentaṃ veneyyanette añjanaṃ añjanabhūtaṃ guṇabhājanaṃ guṇānamādhārabhūtaṃ sajjanaṃjanaṃ iminā kāraṇena sādhujanānaṃ añjanabhūtaṃ janaṃ sādhujanaṃ khalu ekantena mamentaṃ mamāyantaṃ naṃ jinaṃ name namāmi.

『『Sābhāsu sābhā bhuvane jinassa,

Sābhāya sā bhāsatiyeva jātu;

Sābhāya sā bhāti na ce kathaṃ na,

Sābhā sasābhānamaticca bhātī』』ti.

Idaṃ pādacatukkādiyamakekarūpabyapetaṃ.

Bhuvane sattaloke sābhāsu vijjamānābhāsu jinassa sābhā sobhanā ābhā sābhāya vijjamānāya, sobhanāya vā ābhāya ābhāto jātu ekantena bhāsatiyeva dippateva, sā jinābhā sābhāya vijjamānābhāto adhikā hutvā ce na bhāti yadi na bhāsati, sasābhānaṃ vijjamānasobhanābhānaṃ brahmādīnaṃ sābhā sobhanābhāyo aticca atikkamma kathaṃ na bhāti, bhāsatiyeva.

『『Na bhāsurā tepi surā vibhūsitā,

Tathāsurā bhūri surāparājitā;

Sabhāsu rājāpi tathā surājito,

Yathā surājanti surāvinissaṭā』』ti.

Idaṃ pādacatukkamajjhayamakekarūpabyapetaṃ.

Surāvinissaṭā surāpānato apagatā janā yathā surājanti, tathā vibhūsitā visesena alaṅkatā tepi surā te devā api na bhāsurā sobhamānā na honti, tathā evaṃ surāparājitā surāpānahetu parājitabhāvaṃ pattā bhūri asurā bahavo vepacittiādayo asurāpi na bhāsurā na sobhanti, tathā evaṃ surājito suṭṭhu alaṅkato rājāpi sabhāsu na bhāsuro.

『『Jināṇattiyaṃ yo』hitāsā sitāsā,

Avassaṃva te hontya』tāsā hatāsā;

Ato sabbapāpe satāsā vatāsā,

Karonteva santissitā sāmitāsā』』ti.

這是巴利文的完整中文直譯： 32.. 為什麼不完全指出而以特徵引申作總結？對此疑慮說"極"等。彼等覆疊的相雜生即作為差別生起因的差別即高低種類極多，其中也在彼等中有些覆疊易作即易成就，有些極難作即殊勝難成就。相雜為生為其者，這是詞的分解。 這裡因指示易作故僅指示難作覆疊入門方法： "若人能獻意，意使師歡喜； 若不因此獻，意亦非善供。" 這是四句首覆疊一形無間有間。 若人能獻manaṃ即自己的意給師即勝者manaṃ即片刻，師即牟尼王的manaṃ即意使彼人的manaṃ即意歡喜即極喜，因此若不獻manaṃ manaṃ即意意，彼人的manaṃ即意manaṃ即片刻也非善供即非應被善者供養。 "由高舉你們，智者如何非； 因此傾倒者，不為非傾美。" 這是四句中覆疊一形無間有間。 因由此因你以善即善高舉即善高舉為因故，雖傾即雖低垂和不傾即不低垂，彼彼美即彼彼善非不當有，實有，因此因彼因彼等美即彼等善傾即低垂如何不當有，實有。 "勝者敬善人，令惡入功德； 所化眼功器，禮我愛善人。" 這是四句末覆疊一形無間有間覆疊難作。 敬低善即欲敬具低善人的人即所化人，不放逸使入即令入功德即戒等功德中，作所化眼塗藥即作塗藥的功德器即作功德依處的善人塗藥即作善人塗藥的人，因此因故我禮敬實喜愛即極喜愛彼勝者。 "世間勝光明，以光常照耀； 若光不勝照，何不超諸光。" 這是四句首覆疊一形有間。 在有情世間諸光明中勝者光明即美光以光明即以現有的，或美的光明從光常即必定照耀即光照，彼勝光若不以光明即現有光明為勝而照即若不光照，超越即超過具光明即具現有美光的梵天等的光明即美光何不照，實照。 "非光輝天眾，莊嚴如天眾； 勝阿修羅眾，廣天不能勝； 眾中王如是，善治所征服； 如善統治者，遠離諸酒醉。" 這是四句中覆疊一形有間。 遠離酒醉即離飲酒的人們如善統治，如是特別莊嚴的彼等天即彼諸天也非光輝即非光耀，如是因酒獲得敗北狀態的廣即多的阿修羅即吠波質帝等阿修羅也非光輝即非光耀，如是善莊嚴的王在眾中也非光輝。 "勝者令誰望，望依止希望； 必為無望除，望故一切惡； 有望即行作，依止得寂望。"

Idaṃ pādacatukkantayamakamekarūpabyapetaṃ.

Ye sappurisā jināṇattiyaṃ buddhassa vinayapaññattisaṅkhātāṇattiyaṃ ohitāsā avītikkamavasena patiṭṭhitaāsā honti sitāsā parisuddhāsā, te sādhavo hatāsā anukkamena hatataṇhā avassaṃva ekanteneva atāsā bhayarahitā yato honti, ato tasmā sabbapāpe sabbākusale satāsā bhayasahitā vatāsāva niravajjavatābhilāsavanto sādhujanā santissitā santinissitāyo sāmitāsā sāmibhāvāsāyo karonteva.

33.

Yamakaṃ taṃ paheḷī ca, nekantamadhurāni』ti;

Upekkhiyanti sabbāni, sissakhedabhayā mayā.

1. Nanu yamakaṃ nāma kavīnaṃ sāmatthiyavisesasūcakanti tattha taṃ sopayogaṃ, paheḷikā ca sopayogā kīḷāvinodane sambādhaṭṭhānamantane parabyāmohane [paramabyāmohane (ka.), kābyādāsa 3.97] ca, tasmā tattha kathamupekkhā bhavatoti āha 『『yamaka』』ntiādi. Taṃ yathāvuttaṃ yamakañca sukaradukkarappabhedaṃ. Paheḷikā pana pubbācariyehi soḷasa niddiṭṭhā samāgatāvañcitādikā. Tatthidaṃ lakkhaṇaṃ –

Samāgatā nāma siyā, guḷhatthā padasandhinā;

Vañcitāññattha ruḷhena, yattha saddena vañcanā.

Ukkantātibyavahita-ppayogā mohakārinī;

Siyā pamussitā yassā, dubbodhatthā padāvali.

Samānarūpā』mukhyatthā-ropāhitapadā siyā;

Pharusā paccayādīhi, jātasaddā kathañcipi.

Saṅkhyātā nāma saṅkhyānaṃ, yattha byāmohakāraṇaṃ;

Aññathā』bhāsate yattha, vākyattho sā pakappitā.

Sā nāmantarikā yassā, nāme nānatthakappanā;

Nibhūtā』vaṭṭhitaññatthā, tulyatthasutihetuto.

Samānasaddā sā iṭṭha-saddapariyāyasādhitā;

Sammuḷhā mūḷhatāyeva, niddiṭṭhatthāpi sādhukaṃ.

Yassā sambandhabāhulyā, nāmaṃ sā pārihārikī;

Ekacchannā bhave byañjā-dheyyaṃ nissayagopanā.

Sā bhave ubhayacchannā, yassā ubhayagopanā;

Saṃkiṇṇā nāma sā yassā, nānālakkhaṇasaṅkaroti.

Dosattepi cesaṃ sabbesaṃ ukkantādīsu dosabhāve nāropitabbā. Esā hi [manasoti (ka.)] 『『bahuguṇe paṇamati』』ccādinā [subodhālaṅkāra 44 gāthā] vākyasaṃkiṇṇanāmena na vuttā, pakappitā ca saṃsayadosaparihārena 『『yāte dutiyaṃ nilaya』』nti [subodhālaṅkāra 112 gāthā] ādinā niddiṭṭhā.

『『Pabhavā』natavittiṇṇā, tavā』ṇā mahatī sati;

Cirāya jayataṃ nātha, pahutaphalasādhanī』』ti.

Ayaṃ samāgatā.

『『Bhaddamevo』paseveyya, vidhūtamadakibbisaṃ;

Sampāpaye puraṃ khemaṃ, sa danto』ttanisevina』』nti.

Ayaṃ vañcitā.

Pamussitādayo tu lakkhaṇānusārena, tatthodāharaṇānusārena ca veditabbā.

Evaṃ pubbācariyehi parikappitā paheḷikā ceti etāni sabbāni ekantena niyamena na madhurāni attharasassa vā saddarasassa vā kassaci abhāvena assāditabbāni na hontīti iminā kāraṇena sissānamuppanno khedoyeva bhayaṃ tato tesaṃ khedato vā uppannabhayato mayā upekkhiyantīti sambandhanīyaṃ.

這是巴利文的完整中文直譯： 這是四句末覆疊一形有間。 凡善人在勝者教令即佛的律制所說教令中有希望即以不違越方式住立希望為依止希望即清凈希望，彼等善者被除希望即次第除貪必定即一定無望即離怖畏而有，因此於一切惡即一切不善有望即有怖畏即欲無過誓願的善人們依止寂即依止寂的主望即作主性希望而作。 33. "覆疊與謎語，非一向甜美； 為免學者累，我悉皆舍置。" 33.. 覆疊即稱為詩人特殊能力表示，因此彼有用處，而謎語在嬉戲娛樂、困難處思維和迷惑他人中也有用處，因此其中如何舍置？說"覆疊"等。彼即如前所說易作難作差別的覆疊。而謎語為前師所說十六種為聚集欺騙等。其中此為特徵： "聚集謂隱義，以詞結合成； 欺騙以他處，成立詞欺詐。 超越即間隔，運用作迷惑； 遺忘謂難解，義理詞行列。 同形非主義，施設詞應是； 粗澀由緣等，所生詞如是。 稱數即數目，為迷惑因緣； 另外顯現處，句義為假設。 彼稱內差別，名中異義想； 隱藏住他義，因同義聞故。 同音彼稱為，所欲詞同義； 迷亂即由迷，義雖善說示。 因關係眾多，名謂遍行者； 一隱應詞義，依止覆藏性。 彼應雙重隱，因雙重覆藏； 雜亂名謂彼，種種特徵混。" 雖為過失，對彼等一切超越等中不應置入過失性。因為此以"向多德禮"等不說為句雜亂名，和假設以除疑過而以"去你第二住"等說示。 "源無限滿足，汝令大正念； 長勝愿依主，成就多果利。" 這是聚集。 "應親近吉祥，除慢與罪過； 能至安穩城，彼調自親近。" 這是欺騙。 而遺忘等應依特徵和依實例了知。 如是為前師所假設的謎語等這一切不一定一向美妙即因無任何義味或語味故非可味嘗，因此因緣學生所生疲倦即怖畏，或從彼等疲倦所生怖畏，為此被我舍置，應如是結合。

1. Evaṃ sukaradukkaravasena duvidhattaṃ vatvā kavīnaṃ sāmatthiyappakāsane sappayojanayamakānañca, kīḷāvinodane sambādhaṭṭhānasammantane parabyāmohane cāti imesu sappayojanānañca paheḷikānamavacane kāraṇaṃ niddisati 『『yamaka』』miccādinā. Taṃ yamakaṃ yathāvuttaṃ sukaradukkarādibhedaṃ yamakajātañca paheḷi ca pubbācariyehi niddiṭṭhā samāgabhādikā paheḷikā ca iti imāni sabbāni ekantamadhurāni na iti assādetabbassa attharasassa, saddarasassa vā niyamato abhāvā ekantena amadhurāni, iti iminā kāraṇena ca sissakhedabhayā sissānaṃ asahanasaṅkhātāya asahanena jātāya vā bhītiyā ca mayā upekkhīyanti. Sissānaṃ khedoyeva bhayaṃ, sissakhedato uppannaṃ vā bhayaṃ, tatoti viggaho.

Ettha paheḷikā evaṃ daṭṭhabbā –

Samāgatā ca vañcitu-kkantā pamussitāpi ca;

Samānarūpā pharusā, saṅkhyātā ca pakappitā.

Athopi nāmantarikā, nibhūtā ca paheḷikā;

Atho samānasaddā ca, sammuḷhā pārihārikī;

Ekacchannobhayacchannā, saṃkiṇṇāti ca soḷasāti.

Tatridaṃ lakkhaṇaṃ –

Samāgatā nāma siyā, guḷhatthā padasandhinā;

Vañcitāññattha ruḷhena, yattha saddena vañcanā.

Ukkantātibyavahita-ppayogā mohakārinī;

Siyā pamussitā yassā, dubbodhatthā padāvali.

Samānarūpā』mukhyatthā-ropāhitapadā siyā;

Pharusā paccayādīhi, jātasaddā kathañcipi.

Saṅkhyātā nāma saṅkhyānaṃ, yattha byāmohakāraṇaṃ;

Aññathā』bhāsate yattha, vākyattho sā pakappitā.

Sā nāmantarikā yassā, nāme nānatthakappanā;

Nibhūtā』vaṭṭhitaññatthā, tulyatthasutihetuto.

Samānasaddā sā iṭṭha-saddapariyāyasādhitā;

Sammuḷhā mūḷhatāyeva, niddiṭṭhatthāpi sādhukaṃ.

Yassā sambandhabāhulyā, nāmaṃ sā pārihārikī;

Ekacchannā bhave byañjā-dheyyaṃ nissayagopanā.

Sā bhave ubhayacchannā, yassā ubhayagopanā;

Saṃkiṇṇā nāma sā yassā, nānālakkhaṇasaṅkaroti.

Ayaṃ panettha attho – padasandhinā padānaṃ sandhānato guḷhatthā apākaṭatthā samāgatā nāma siyā. Guḷhatthāti pasiddhānuvādena apasiddhā samāgatā vidhīyate. Ito parampi anuvādānuvādyabhāvo evaṃ veditabbo. Yattha paheḷikāyaṃ aññattha ruḷhena saddena aññasmiṃ atthe pasiddhena ruḷhisaddena vañcanā vañcitā nāma siyā.

Atibyavahitappayogā atisayena antaritapayujjamānapadayuttā tatoyeva mohakārinī sammohakārikā paheḷikā ukkantā nāma. Yassā paheḷikāya padāvali padapanti dubbodhatthā duranubodhābhidheyyā, sā pamussitā nāma.

Amukhyatthāropāhitapadā appadhānatthe mukhyatthapakāsakasaddānaṃ kiñci sadhammaṃ nissāya āropanato upaṭṭhitapadayuttā samānarūpā nāma siyā. Paccayādīhi paccayādesādīhi kathañcipi yena kenaci pakārena jātasaddā nipphannasaddā pharusā nāma.

Yattha yassaṃ paheḷikāyaṃ saṅkhyānaṃ gaṇanaṃ vuttamapi byāmohakāraṇaṃ hoti, sā paheḷikā saṅkhyātā nāma siyā. Yattha yassaṃ paheḷikāyaṃ vākyattho samudāyattho aññathā aññena pakārena ābhāsate viññāyate, sā pakappitā nāma.

Yassā paheḷikāya nāme payuttābhidhāne nānatthakappanā vividhābhidheyyakappanā sambhavati, sā paheḷikā nāmantarikā nāma. Tulyatthasutihetuto samānatthasaddānaṃ payogahetuyā avaṭṭhitaññatthā patiṭṭhitaaññatthā hoti, sā nibhūtā nāma.

這是巴利文的完整中文直譯： 33.. 如是說易作難作二種后，顯示詩人能力中有用覆疊和，在嬉戲娛樂、困難處思維和迷惑他人中有用謎語不說的因緣以"覆疊"等說明。彼覆疊即如前所說易作難作等差別覆疊種類和謎語即前師所說聚集等謎語，如是這一切非一向甜美即因所味嘗的義味或語味決定無故非一向美妙，如是因此因緣和因學生疲倦怖畏即因學生不堪稱為不堪或所生怖畏故被我舍置。學生疲倦即怖畏，或從學生疲倦生怖畏，從彼，這是詞的分解。 這裡謎語應如是見： "聚集與欺騙，超越及遺忘； 同形與粗澀，稱數及假設。 又有內差別，隱藏諸謎語； 又有同音和，迷亂遍行者； 一隱雙重隱，雜亂共十六。" 其中此為特徵： "聚集謂隱義，以詞結合成； 欺騙以他處，成立詞欺詐。 超越即間隔，運用作迷惑； 遺忘謂難解，義理詞行列。 同形非主義，施設詞應是； 粗澀由緣等，所生詞如是。 稱數即數目，為迷惑因緣； 另外顯現處，句義為假設。 彼稱內差別，名中異義想； 隱藏住他義，因同義聞故。 同音彼稱為，所欲詞同義； 迷亂即由迷，義雖善說示。 因關係眾多，名謂遍行者； 一隱應詞義，依止覆藏性。 彼應雙重隱，因雙重覆藏； 雜亂名謂彼，種種特徵混。" 這裡義理如是：由詞結合即由詞的連線故隱義即不顯義稱為聚集。隱義即以通曉隨說而非通曉聚集被制。從此之後隨說和所隨說性也應如是了知。在彼謎語中以他處成立詞即以他義中通曉的成立詞欺詐稱為欺騙。 過度間隔運用即超勝地中間運用詞組合，因此即作迷惑即作充分迷惑的謎語稱為超越。彼謎語的詞行列即詞列難解義即難了知所詮，彼稱為遺忘。 非主義施設詞即因依某同法而置入非主義中主義表示詞的組合稱為同形。由緣等即由緣補足等如何即以某種方式所生詞即所成詞稱為粗澀。 在彼即在彼謎語中雖說數即計數成為迷惑因，彼謎語稱為稱數。在彼即在彼謎語中句義即總體義另外即以另方式顯現即了知，彼稱為假設。 彼謎語在名即在所用名稱中異義想即種種所詮想可能，彼謎語稱為內差別。因同義聞故即因同義詞運用因住他義即住立他義，彼稱為隱藏。

Yā paheḷikā iṭṭhasaddapariyāyasādhitā icchitatthasaddassa vevacanehi nipphāditā hoti, sā samānasaddā nāma. Sādhukaṃ niddiṭṭhatthāpi dassitaatthayuttāpiyā mūḷhatāyeva sammohabhāvatthaṃ eva bhavati, sā sammuḷhā nāma.

Yassā paheḷikāya viracane nāmaṃ dassiyamānaṃ nāmaṃ sambandhabāhulyā sambandhassa bahulabhāvato bhavati, sā pārihārikī nāma. Yassā ādheyyaṃ byañja abhibyañjiya pakāsetvā nissayagopanā ādhāragutti bhavati, sā ekacchannā nāma.

Yassā payoge ubhayagopanā ubhinnamādhārādheyyānaṃ gopanā bhavati, sā ubhayacchannā nāma. Yassā nānālakkhaṇasaṅkaro samāgatādinānāvidhalakkhaṇānaṃ saṅkaro hoti, sā saṃkiṇṇā nāma siyā.

Idāni samāgatādīnaṃ lakkhiyaṃ kamena evaṃ ñātabbaṃ –

『『Pabhavā』natavittiṇṇā, tavā』ṇā mahatī satī;

Cirāya jayataṃ nātha, pahutaphalasādhinī』』ti.

Ayaṃ samāgatā.

Nātha tava pabhavato paṭṭhāya natavittiṇṇā oṇatavasena patthaṭā, evaṃ sati nadī viya dissati. Pabhava pakaṭṭhatta sobhāvanta. Bho nātha tava tuyhaṃ mahatī satī mahantī samānā āṇā ānatavittiṇṇā attani natesu janesu patthaṭā pahutaphalasādhinī bahulatthanipphādanī cirāya cirakālaṃ jayataṃ ukkaṃsabhāvena pavattatu. Ettha pabhavaānataitisandhinā attho guḷho.

『『Bhaddamevo』paseveyya, vidhūtamadakibbisaṃ;

Sampāpaye puraṃ khemaṃ, sa danto』ttanisevita』』nti.

Ayaṃ vañcitā.

Vidhūtamadakibbisaṃ vināsitamadadosaṃ bhaddameva mandapiya [pindapissa (ka.)] – bhaddajātikesu hatthīsu bhaddajātikahatthimeva upaseveyyāti vuttaṃ viya dissati. Bhaddameva uttamapurisameva seveyyāti attho. Sevanaṃ kimatthanti ce? Hatthipakkhe danto sikkhito so hatthi attanisevitaṃ attānaṃ bhajitaṃ janaṃ khemaṃ nibbhayaṃ puraṃ nagaraṃ sampāpeti. Purisapakkhe pana danto damito so ariyapuggalo attanisevitaṃ attānamupasevitaṃ janaṃ khemaṃ niddukkhaṃ puraṃ nibbānapuraṃ pāpeti. Ettha kavicchitauttamatthato aññena hatthiatthe ruḷhena saddena vañcanā nāma.

『『Bahuguṇe paṇamati, dujjanānaṃpyayaṃ jano;

Hitaṃ pamudito niccaṃ, sugataṃ samanussara』』nti.

Ayaṃ ukkantā. Imassattho upari āgamissati.

Byākiṇṇadosatte satipi paheḷikāruḷhattā esā iṭṭhā. Vuttañhi 『『paheḷikāyamāruḷhā, na hi duṭṭhā kiliṭṭhatā』』ti. Iha sambandhīpadānaṃ aṭṭhānaṭṭhāpanena byavahitattaṃ hoti.

『『Mukhaphullaṃ giṅgamakaṃ, niyuruggatthanunnataṃ;

Paṭaccarī varaṃ poso, bhīruyā dhārayantiyā』』ti.

Ayaṃ pamussitā.

Mukhaphullaṃ tilakādiṃ giṅgamakaṃ evaṃnāmakaṃ pasādhanaṃ niyuruggatthanunnataṃ niyuraṃ valayaṃ, uggatthanaṃ payodharapaṭaṃ, unnataṃ nalāṭapaṭādikaṃ, mukhato unnatābharaṇañca dhārayantiyā bhīruyā itthiyā paṭaccarī jiṇṇavatthanivāsī poso puriso varaṃ uttamo. Ettha bahupayogarahitehi saddehi racitattā atthassa duravabodhatā.

『『Nava』ggaratanāna』smiṃ, dissanti ratanākare;

Purisānettha aṭṭhannaṃ, aṭṭhā』sādhāraṇā』para』』nti.

Ayaṃ samānarūpā.

Asmiṃ ratanākare aggaratanāni nava dissanti, ettha imesu ratanesu aṭṭha ratanāni aṭṭhannaṃ purisānaṃ asādhāraṇāni, aparaṃ ratanaṃ sādhāraṇaṃ. Imāni nava lokuttarāni cittīkatādiatthena 『『ratanānī』』ti ca tappabhavo sammāsambuddho 『『ākaro』』ti ca kappitoti amukhyatthesu ratanādisaddānamāropanaṃ hoti.

我將為您完整翻譯這段巴利文: 若謎語由悅耳詞語組成，用同義詞來表達所欲表達的意思，這就稱為"同音"。即使意思表達得很好，也能引起迷惑和困惑，這就稱為"迷亂"。 若謎語在創作時，由於關聯眾多而顯示其名稱，這就稱為"關聯性"。若謎語隱藏其依託而顯示其所依託的內容，這就稱為"單遮"。 若在運用時遮蔽兩者，即遮蔽能依與所依兩者，這就稱為"雙遮"。若具有各種不同特徵的混合，即具有會合等各種不同特徵的混合，這就稱為"混雜"。 現在應當依次瞭解會合等的特徵 - "從源頭延伸彎曲， 你的威權廣大賢明； 愿主長久獲勝利， 結出豐碩果實成。" 這是會合型。 主啊，從你的源頭開始彎曲延伸，像河流一般展開。源頭即顯著莊嚴之處。噢主啊，愿你廣大賢明的威權，在臣服於你的人們中延伸，帶來豐碩的成果，長久勝利興盛。這裡通過"源頭-彎曲"的連線隱含其意。 "應當親近吉祥者， 已除驕慢與過失； 能至安穩之城邦， 調伏自修而成就。" 這是欺瞞型。 已除去驕慢過失的吉祥者 - 看似在說應當親近吉祥種性的大象中的吉祥大象。實則是說應當親近最勝之人。親近為何？就像的層面而言，受過訓練的大象能將親近它的人帶到安全的城市。就人的層面而言，調伏的聖者能將親近他的人帶到無苦的涅槃城。這裡通過詩人所欲表達的至上義外的大象義常用詞造成欺瞞。 "此人向多德者拜， 即便面對惡人時； 常懷歡喜求利益， 憶念善逝修行道。" 這是超越型。其含義將在後文說明。 雖有散亂之過，因為是謎語的緣故而可取。如說："謎語中所升起的，污穢不算為過失。"這裡通過將關聯詞置於不當位置造成間隔。 "面開蓮花飾瓔珞， 臂環高聳胸圍豐； 破衣男子最為勝， 怯弱女子所佩戴。" 這是遺忘型。 面開如提拉克等妝飾，瓔珞是一種裝飾品，臂環是手鐲，高聳指乳房遮布，還有額帶等裝飾，面部高聳飾物，這些都是怯弱女子所佩戴，而破衣男子卻是最勝者。這裡因用罕見詞彙構成，意思難以理解。 "九種殊勝珍寶現， 顯於此寶藏之中； 八種不共八人有， 其餘一寶為共有。" 這是同形型。 在這寶藏中現有九種殊勝珍寶，其中八種珍寶為八種人所不共有，另一種珍寶則為共有。這裡將九種出世間法比作珍寶（因為它們值得尊重等），將正等覺者比作寶藏，這是在非本義上使用珍寶等詞。

『『Vindanti devagandhabbā, himavantamahātale;

Rasavante sare satta, na nāgāpi uposathā』』ti.

Ayaṃ pharusā.

Himavantamahātale himālayassa matthake rasavante sodake satta sare anotattādike devagandhabbā vindanti sevanti, uposathā nāgāpi na vindanti. Ayamaparattho. Himavantamahātale candaraṃsiyutte mahāpāsādatale devagandhabbā kīḷamānā gandhabbā rasavante madhuraguṇayutte satta sare vīṇāya chajjādike satta sare vindanti, nāgāpi ariyāpi uposathāpi upavutthāpi na vindanti nānubhavanti. Ettha dibbantīti devā. Uposatho etesamatthīti uposathāti viggaho. Lakkhaṇakkamato pasiddhapacurapayogato aññadatthā yena kenaci lesena paccayādīnaṃ jātasaddassa atthitā.

『『Gītasadde sarā dve dve, dve chajjaññatra chassarā;

Pañcavaṇṇaṃ yathā cakkhu, chabbaṇṇā nāsikā tathā』』ti.

Ayaṃ saṅkhyātā.

Gītasadde sarā dve honti, chajja』ññatra chajjato aññatra chajjaṃ vajjetvā usabho gandhāro majjhimo pañcamo dhevato nisādoti. Ettha yugaḷato dve dve chassarā chasaravanto. Yathā cakkhu pañcavaṇṇaṃ hoti, tathā evaṃ nāsikā chabbaṇṇā hoti, gītasadde īkāraakārasaradvayasabbhāvato ca chajjaṃ ṭhapetvā usabhādīsu sarānaṃ tividhattā ca 『『cakkhū』』ti sarabyañjanavasena pañcavaṇṇānaṃ sabbhāvato ca 『『nāsikā』』ti channaṃ sabbhāvato ca evaṃ vuttaṃ. Ettha vuttasaṅkhyāgītādisaddasanniṭṭhānato sammohakārinī hoti.

『『Pātu vo udito rājā, sirimā rattamaṇḍalo;

Sakantigahanakkhatta-saṅghayutto sulakkhaṇo』』ti.

Ayaṃ pakappitā.

Sirimā sirimanto rattamaṇḍalo anurattajanapadamaṇḍalo, anurattaamaccamaṇḍalo vā sakantigahanakkhattasaṅghayutto sakassa attano ante samīpe gahanehi aviraḷehi khattasaṅghehi khattiyasamūhehi yutto saṃyutto sulakkhaṇo pasatthapurisalakkhaṇo udito pasiddho rājā narindo vo tumhe pātu rakkhatūti ayaṃ anadhippetattho. Sirimā 『『lakkhiyā vāsaṭṭhānattā』』ti vuttattā sirimanto rattamaṇḍalo uggamane rattamaṇḍalo sakantigahanakkhattasaṅghayutto kantisahitehi gahanakkhattatāragaṇehi yutto sulakkhaṇo suṭṭhu sasalakkhaṇo udito uggato rājā cando vo tumhe pātūti ubhayapakkhassa sādhāraṇaguṇaguṇīpadapariggahena idha vākyatthassa aññathā dissamānatā hoti.

『『Vuccatā』do isitye』ko, sumahantopakāravā;

Sanātano ca na isi, na sakhā na sanātano』』ti.

Ayaṃ nāmantarikā.

Eko ādo pubbe 『『isī』』ti vuccati, sumahantopakāravā atimahantopakārasamannāgato sanātano ca sassato ca hoti, tathāpi na isi isi nāma na hoti, na sakhā mittopi na hoti, na sanātano sassatopi na hoti, ayaṃ gamyamānattho. Sumahā atimahanto eko ādo nāmādimhi isīti vuccati, anto majjhe pakāravā pa-kārena samannāgato, sanātano ca sassato ca hoti, isipi nāma na hoti, mittopi na hoti, so nātano tanaiti akkharadvayarahito na hoti. Ādimajjhānaṃ vuttattā anteti ñāyati, 『『isipatanavihāro』』ti gahetabbaṃ. Tattha isipatananāmena isiādīnaṃ gamyamānatthattā nānatthakappanā hoti.

『『Dhāvantaṃ udayā atthaṃ, muhuttaṃ na nivattati;

Na candamaṇḍalaṃ etaṃ, nāpi ādiccamaṇḍala』』nti.

Ayaṃ nibhūtā.

我來為您完整翻譯這段巴利文： "天人乾闥婆眾等， 喜馬雅山大地上； 七湖皆具美味水， 龍眾持戒不得享。" 這是粗暴型。 在喜馬拉雅山頂上有七個具有美味之水的湖泊，如無熱惱湖等，天人和乾闥婆可以享用，而持戒的龍眾卻不能享用。這是其一層含義。在喜馬拉雅山大地上，月光照耀的大殿堂中，嬉戲的天人乾闥婆們能享受具有美妙音質的七種琵琶音（六度等七音），而龍眾、聖者和持戒者都不能體驗。這裡"天人"意為"光明者"，"持戒者"意為"具有持戒"。從特徵次第和衆所周知的廣泛運用來看，通過某種方式表明派生詞有其他含義。 "歌聲中雙雙音節， 六音中除第一音； 如眼具有五種色， 鼻部亦具六種色。" 這是計數型。 在歌聲中有兩個音節，除去第一音外有六種音：牛音、香音、中音、五音、天音、尼音。這裡兩兩成對有六種音。就如眼睛有五種顏色，鼻子也有六種顏色。這是因為歌聲中有兩個"i"和"a"音，除去第一音外其他音有三種性質，"眼睛"有五種音素字母，"鼻子"有六種存在，所以這樣說。這裡通過確定所說的數字、歌聲等詞而產生迷惑。 "愿光輝王升起護佑汝等眾， 紅輪具德眾星環繞顯祥瑞。" 這是構想型。 具光輝的紅輪，即被愛戴的人民環繞，或被愛戴的大臣環繞，與自己周圍密集的剎帝利群眾相應，具有殊勝相好的著名國王保護你們 - 這是非本意含義。"具光輝"因為是吉祥天女的住處而說是光輝的，紅輪是升起時的紅輪，與光芒俱的密集星群相應，具有善好月相的升起的月王保護你們 - 這裡通過兩方面共有的品質與主體詞的領會，使句義呈現出另一種樣態。 "最初稱其為仙人， 具大利益永恒存； 非仙亦非為密友， 也不具有永恒性。" 這是隱名型。 一位最初被稱為"仙人"，具有極大的利益，且是永恒的，然而他不是仙人，不是朋友，也不是永恒的 - 這是所要表達的意思。一個極大的（詞）最初在名字開頭被稱為"isi"，中間具有"pa"音，且是永恒的，既不是仙人，也不是朋友，不是沒有"so na"和"ta"這兩個音節。因為說了開頭和中間，所以知道是結尾，應當理解為"仙人墜處精舍"。這裡通過仙人墜處之名暗示仙人等的含義而產生不同意義的設想。 "從東奔向西方去， 一刻也不曾停歇； 此非為月輪所現， 亦非為日輪所顯。" 這是隱晦型。

Udayā udayato pabhuti atthaṃ yāva atthaṃ dhāvantaṃ javantaṃ muhuttaṃ muhuttakālaṃ na nivattati na punāvattati. Etaṃ candamaṇḍalampi na hoti, ādiccamaṇḍalampi na hoti. Udayā paṭisandhito atthaṃ yāvacuti. Dhāvantanti āyukiccato āyucandādīnamatthānaṃ, tappakāsakasaddānañca tulyattā ettha patiṭṭhitacandādiatthantarānaṃ sambhavo.

『『Deviṃ kittimahīnāmaṃ, kaḷāratthavhayaṃ puriṃ;

Hitvā na sari so dhīro, karontopyu』yyamavhaya』』nti [karontomuttamavhayanti (ka.)].

Ayaṃ samānasaddā.

Kittimahīnāmaṃ kittimahīnaṃ dvinnaṃ nāmena samannāgataṃ deviṃ aggamahesiṃ kaḷāratthavhayaṃ puriṃ kaḷāraatthānaṃ dvinnaṃ nāmena samannāgataṃ puriṃ nagarañca so dhīro hitvā pariccajitvā uyyamavhayaṃ uyyamanāmena samannāgataṃ karonto api na sari sampattiṃ nānusari, yasodharādeviñca kapilavatthupuriñca hitvā vīriyasaṅkhātapadhānaṃ karonto mahāsatto sampattiṃ na sari, etthābhimatayasodharādisaddānaṃ pariyāyehi kittimahīsaddādīhi racitatā.

『『Catuddisāmukhā bandhā, cattāro sindhavā sayaṃ;

Paribhuñjanti nikkhittaṃ, tiṇaṃ majjhe yathāsukha』』nti.

Ayaṃ sammuḷhā.

Sindhavā cattāro assā catuddisāmukhā yathā catuddisāsammukhā honti, tathā bandhā majjhe nikkhittaṃ tiṇaṃ sayaṃ yathāsukhaṃ paribhuñjanti, aññamaññaṃ piṭṭhiṃ katvā bandhā viya khāyati, te pana sammukhaṃ katvā bandhā honti. Ettha 『『catuddisāmukhābandhā』』ti niddiṭṭhattā piṭṭhiṃ katvā bandhāti sammuḷhatā hoti.

『『Jano jīvanajānanda-karabandhussa bhāsitaṃ;

Sakkarontova pappoti, puññārikkhayagocare』』ti.

Ayaṃ pārihārikī.

Jīvanajānandakarabandhussa jīvanato udakato jātānaṃ padumānaṃ ānandakarassa sūriyassa bandhussa sammāsambuddhassa bhāsitaṃ vacanaṃ sakkaronto pūjento jano puññārikkhayagocare puññānaṃ paṭipakkhattā puññārisaṅkhātānaṃ akusalānaṃ khayassa nimittabhūtaṃ nibbānamārammaṇaṃ katvā uppanne maggaphale pappoti pāpuṇāti. Ettha jīvanajānaṃ ānandakarassa bandhusseti ca, puññārīnaṃ khayanimittaṃ ārammaṇaṃ katvā pavatteti ca iminā buddho maggaphalā ca pārampariyena sambandhena vuttāti sambandhānaṃ bāhullabhāvo.

『『Na gaṇhāti mahantampi, saddaṃ na ca vibhūsanaṃ;

Catuppadassa kassāpi, kaṇṇoyaṃ na kilāphalo』』ti.

Ayaṃ ekacchannā.

Kassāpi catuppadassa kaṇṇo mahantampi saddaṃ na gaṇhāti, ārammaṇaṃ na karoti, vibhūsanampi na gaṇhāti. Tathāpi ayaṃ kaṇṇo aphalo na kila, saphalato nipphalo na hoti kira. Assakaṇṇo rukkho. Ettha kaṇṇoti ādheyyaṃ katvā tadādhārassa avacanato nissayagutti.

『『Alaṅkaronto bhuvanaṃ, sassiriko sadevakaṃ;

Kasmiṃ sañjātasaṃvaddho, ko kena nupalimpatī』』ti.

Ayaṃ ubhayacchannā.

Sassiriko sadevakaṃ bhuvanaṃ alaṅkarontoti buddho viya khāyati. Bhuvanaṃ bhuvanasaṅkhātaṃ kaṃ jalaṃ sadā eva alaṅkaronto sassiriko lakkhiyasamannāgato kasmiṃ jale sañjātasaṃvaddho ko kataro kena jalena na upalimpati na limpati. Padumoti visajjanaṃ. Padumo hi puṃnapuṃsakaliṅgo. Iha jalapadumānaṃ dvinnampi chāditattā ubhayacchannā nāma.

『『Ādo soyeva yo ante, majjhimassādi majjhimo;

Siddhantādīsu vattantaṃ, asaṅkhatapadaṃ vadā』』ti.

Ayaṃ saṃkiṇṇā.

我來為您完整翻譯這段巴利文： 從升起即從開始到沉落，奔走著的每一刻都不會停歇。這既不是月輪，也不是日輪。從升起即從結生直到死亡。"奔走"是指壽命的活動，因為壽命、月等的意義和表達這些的詞語相似，這裡可能產生其他關於月等確立的含義。 "捨棄名譽大地后， 迦羅城邑與天后； 智者不復生憶念， 即便正作奮進時。" 這是同音型。 具有譽與地二名的天后（王后），和具有迦羅與城二名的城邑，那智者捨棄后，即便正在進行名為奮進的事，也不再憶念繁榮。捨棄耶輸陀羅天后和迦毗羅衛城后，正在作稱為精進的努力時，大士不再憶念繁榮。這裡用光榮與大地等詞代替所要表達的耶輸陀羅等詞來構成。 "四面相對繫縛著， 四匹信度馬自在； 中央擺放乾草料， 隨意享用無障礙。" 這是迷亂型。 四匹信度馬面向四方被繫縛，以至於面向四方，被綁著的它們自在地隨意享用放在中間的草料，看似背對背被綁，但實際上是面對面被綁。這裡因說"四面相對繫縛"而誤以為是背對背綁，所以產生迷惑。 "知生歡喜因友語， 人人恭敬而奉行； 終得福敵盡消境， 證入殊勝解脫道。" 這是關聯型。 對於從水生蓮花之歡喜因的朋友即太陽的親友正等覺者所說之語，人們恭敬供養，就能到達因為與福德相對而稱為福敵的不善法滅盡為緣，以涅槃為所緣而生起的道果。這裡通過"從水生者的歡喜因的友"以及"以福敵滅盡為緣而轉起"這樣的連鎖關係說明佛陀和道果，故有關聯的豐富性。 "不取任何大聲響， 亦不作為裝飾用； 四足獸之此耳朵， 卻說並非無果實。" 這是單遮型。 任何四足獸的耳朵都不取大聲響，不以為所緣，也不取裝飾。然而這耳朵據說不是無果的，確實不是沒有用處。這是馬耳樹。這裡通過說"耳朵"作為所依而不說其所依處而形成庇護。 "莊嚴世界具光輝， 包含天界諸眾生； 何處生長而茁壯， 為何不為何所染？" 這是雙遮型。 具光輝地莊嚴包含天界的世界，看似在說佛陀。世界即水，常常莊嚴著，具光輝即具吉祥，在何水中生長茁壯，為何水所不染著？答案是蓮花。蓮花可以是陽性或中性。這裡因為水和蓮花兩者都被遮蔽，所以稱為雙遮型。 "始末皆為同一者， 中間之始即為中； 行於究竟諸法中， 說此無為之法句。" 這是混雜型。

Ante avasāne yo hoti, ādopi soyeva hoti, majjhimassa ādibhūto majjhimo eva hoti, siddhaṃ nipphannaṃ tādīsu ariyesu vattantaṃ asaṅkhatapadaṃ vada kathehīti ayamaparattho. Ādo ādimhi soyeva sakāro eva ante pariyosāne yo yakāroyeva, majjhimo majjhimavaṇṇo majjhimassa saddassa ādi makāro, siddhantādīsu matasamayakālādīsu vattantaṃ vācakabhāvena pavattantaṃ asaṅkhatapadaṃ saṅkhatato aññattā asaṅkhatabhūtaṃ paññattiṃ vada kathehīti. Samayasaddo hi nāmapaññatti. Ettha siddhantasaddena ādisaddassa saṅgahitattā tādiattho labbhatīti atthassa guḷhatāya samāgatālakkhaṇena ca 『『so』』ti 『『yo』』ti 『『asaṅkhatapada』』nti aññattharuḷhasaddena vañcitattā vañcitālakkhaṇena ca samayasadde nānatthakappanato nāmantarikālakkhaṇena cāti tīhipi lakkhaṇehi missitoti. Sesesupi saṃkiṇṇattaṃ evameva veditabbaṃ. Tattha tattha vuttalakkhaṇānusāreneva samāgatādīnaṃ anvatthasaññatā veditabbā.

34.

Desakālakalāloka-ñāyāgamavirodhi yaṃ;

Taṃ virodhipadaṃ ce』ta-mudāharaṇato phuṭaṃ.

34.『『Desi』』ccādi. Deso thalajaladesādi. Kālo rattindivo. Kalā naccagītādayo. Loko carācarabhūtappavatti. Ñāyo yutti. Āgamo idha buddhavacanaṃ. Aññattha tu sutidhammasaṃhitā, te ca. Tehi virodho assa atthīti desa…pe… virodhi. Yanti anuvaditvā. Taṃ virodhipadanti vidhīyate. Etañca padaṃ udāharaṇato lakkhiyato phuṭaṃ pākaṭaṃ. Yato jalajādīnaṃ thalādīsu pātubhāvādi, ratyādīsu sambhavantānaṃ kusumādīnaṃ divādīsu sambhavo ca, 『『naccagītādicatusaṭṭhiyā kalāsu bhinnachajjo nāma sattasaro』』tiādinā kalāsatthābhihitalakkhaṇātikkamavirodho ca, 『『aggisītalo, nissāro khadiro』』tiādinā lokasīmātikkamo ca, vuttāyapā』naruppattasamuppattiyā middhassa rūpabhāvāpādanādiñāyavirodho ca, yathāsakamāgamena virodho ca sukhena ca sakkā pākaṭattā viññātuṃ, tato sabbametaṃ nodāhaṭanti adhippāyo.

Ante avasāne yo hoti, ādopi soyeva hoti, majjhimassa ādibhūto majjhimo eva hoti, siddhaṃ nipphannaṃ tādīsu ariyesu vattantaṃ asaṅkhatapadaṃ vada kathehīti ayamaparattho. Ādo ādimhi soyeva sakāro eva ante pariyosāne yo yakāroyeva, majjhimo majjhimavaṇṇo majjhimassa saddassa ādi makāro, siddhantādīsu matasamayakālādīsu vattantaṃ vācakabhāvena pavattantaṃ asaṅkhatapadaṃ saṅkhatato aññattā asaṅkhatabhūtaṃ paññattiṃ vada kathehīti. Samayasaddo hi nāmapaññatti. Ettha siddhantasaddena ādisaddassa saṅgahitattā tādiattho labbhatīti atthassa guḷhatāya samāgatālakkhaṇena ca 『『so』』ti 『『yo』』ti 『『asaṅkhatapada』』nti aññattharuḷhasaddena vañcitattā vañcitālakkhaṇena ca samayasadde nānatthakappanato nāmantarikālakkhaṇena cāti tīhipi lakkhaṇehi missitoti. Sesesupi saṃkiṇṇattaṃ evameva veditabbaṃ. Tattha tattha vuttalakkhaṇānusāreneva samāgatādīnaṃ anvatthasaññatā veditabbā.

34.

Desakālakalāloka-ñāyāgamavirodhi yaṃ;

Taṃ virodhipadaṃ ce』ta-mudāharaṇato phuṭaṃ.

34.『『Desi』』ccādi. Deso thalajaladesādi. Kālo rattindivo. Kalā naccagītādayo. Loko carācarabhūtappavatti. Ñāyo yutti. Āgamo idha buddhavacanaṃ. Aññattha tu sutidhammasaṃhitā, te ca. Tehi virodho assa atthīti desa…pe… virodhi. Yanti anuvaditvā. Taṃ virodhipadanti vidhīyate. Etañca padaṃ udāharaṇato lakkhiyato phuṭaṃ pākaṭaṃ. Yato jalajādīnaṃ thalādīsu pātubhāvādi, ratyādīsu sambhavantānaṃ kusumādīnaṃ divādīsu sambhavo ca, 『『naccagītādicatusaṭṭhiyā kalāsu bhinnachajjo nāma sattasaro』』tiādinā kalāsatthābhihitalakkhaṇātikkamavirodho ca, 『『aggisītalo, nissāro khadiro』』tiādinā lokasīmātikkamo ca, vuttāyapā』naruppattasamuppattiyā middhassa rūpabhāvāpādanādiñāyavirodho ca, yathāsakamāgamena virodho ca sukhena ca sakkā pākaṭattā viññātuṃ, tato sabbametaṃ nodāhaṭanti adhippāyo.

我將為您完整翻譯這段巴利文： 在結尾之前的即是開頭，中間的也就是開頭，請說出在那些聖者中執行的、成就完成的無為法。即是說，開頭處的那個"sa"音，結尾處的那個"ya"音，中間音節中間詞的開頭"ma"音，在成就等時節執行的、以表述方式執行的無為法，因為與有為法不同而成為無為的概念，請說出來。這裡"samaya"(時節)是名稱概念。由於在此"成就"一詞包含了"等"的含義，所以獲得"等"的意義。因為意義隱晦，具有相聚特徵，以及被"so"、"yo"和"無為法"等在其他處通用的詞語所迷惑，具有迷惑特徵，並且在"samaya"(時節)一詞中設想不同的意義，具有名稱間隔特徵，所以由這三種特徵混合而成。其餘部分的混雜性也應當如此理解。在此應當根據各處所說的特徵理解"相聚"等的如實含義。 34 若與地方、時間、技藝、世間、 道理、聖教相違背的詞； 從舉例中可以明顯看出 這些相違背的詞語。 34."地方"等，地方指陸地、水域等處所。時間指晝夜。技藝指舞蹈、歌唱等。世間指動靜物體的執行。道理指論理。聖教在此指佛陀言教。在其他場合則指傳統法典，以及這些。與這些相違背的稱為與地方等相違背。"若"是引述詞。"這些相違背的詞"是所規定的。這些詞從例證、從特徵中明顯可知。因為水生物出現在陸地等處，夜間才開放的花朵在白天開放，"在六十四種技藝中，離調的七聲稱為bhinnachajja"等違背技藝論所說的特徵，"火是冷的，鐵木無實質"等超越世間常理，以所說的方式產生昏沉具有色法性質等違背論理，以及與各自的聖教相違背等，都容易明顯理解，因此這一切都不需要舉例，這是其要義。

1. Evaṃ yamakapaheḷikānamadassane kāraṇaṃ vatvā idāni uddesakkamena sampattavirodhidosaṃ 『『desakāli』』ccādinā vadati. Yaṃ padaṃ deso thalajalapabbatādi. Kālo rattindivo hemantādivasena tividho, vasantādivasena chabbidho. Kalā naccagītādicatusaṭṭhi. Loko thāvarajaṅgamabhūtapavattisaṅkhāto. Ñāyo yutti. Āgamo iha buddhavacanaṃ, aññattha pana sutidhammasaṃhito ca. Tehi virodho assa atthīti desa…pe… virodhi. Taṃ virodhipadaṃ nāma. Etaṃ virodhipadaṃ udāharaṇato lakkhiyato phuṭaṃ paribyattaṃ. Vassikajātisumanādīnaṃ jalajādibhāvo ca, padumakumudādīnaṃ thalajādibhāvo ca, rattiādīsu labbhamānānaṃ kumudādīnaṃ divādīsu sambhavo ca, naccagītādicatusaṭṭhiyā kalāsu 『『chajjo usabho gandhāro majjhimo pañcamo dhevato nisādo』』ti dassitasattasarānamekadesassa chajjassa bhinnasattasaro chajjo nāmāti samudāyavasena vohārakaraṇādīhi satthāgatataṃ, lakkhaṇātikkamañca, 『『aggi sītalo, candanaṃ uṇhaṃ, khadirarukkho nissāro, eraṇḍo sasāro』』 iccādinā lokamariyādātikkamo ca, middhassa arūpabhāvupapattiyā vuttāyapi rūpabhāvasādhanasadisayuttivirodhikathanañca, yathāsakamāgamamatikkamma kathanañcāti sabbesaṃ viruddhasabhāvassa pākaṭattā udāharaṇaṃ na dassayissāmāti adhippāyo. Imesameva desādivirodhīnamaviruddhattaṃ ettheva virodhipadadosaparihāre 『『bodhisattappabhāvenā』』ticcādinā dissati. Desa…pe… gamehi virodho, so assa atthīti desa…pe… virodhi. Nindāyaṃ ayamassatthīti vivacchitā.

35.

Ya』dappatīta』mānīya, vattabbaṃ neyyamāhu taṃ;

Yathā sabbāpi dhavalā, disā rocanti rattiyaṃ.

35.『『Ya』』miccādi. Appatītaṃ saddato, atthato vā anadhigataṃ nahyaññathāvagamo ganthantarābhāvato. Vakkhati hi 『『dullabhāvagatī sadda-sāmatthiyavilaṅghinī』』ti. Yaṃ kiñci padaṃ samānīya ānetvā vattabbaṃ, taṃ neyyamāhu. Yathetyudāharati. Sabbāpi sakalāpi disā pubbadisādayo dasa disā rattiyaṃ rajanyaṃ dhavalā ujjalā rocanti dippantīti ettake niddiṭṭhe candamarīcino ettha neyyattaṃ.

1. Idāni neyyadosamudāharati 『『ya』』miccādinā. Yaṃ padaṃ appatītaṃ padantarena, tenābhihitatthena vā 『『imassatthoya』』miti aviññātaṃ ānīya vattabbaṃ, tatoyeva padantaramānīya vattabbaṃ hoti, taṃ neyyamāhu 『『neyyadoso』』ti porāṇā āhu. Yathā tatthodāharaṇamīdisaṃ 『『sabbāpi dhavalā disā rocanti rattiya』』nti. Sabbāpi disā pubbadakkhiṇādayo dasa disā dhavalā setā rattiyaṃ rajanyaṃ rocanti dippanti. Ettha disāya visesanaṃ dhavalaguṇaṃ kelāsakūṭasudhābhitticandaraṃsiādīsu kuto sañjātamiti anicchitattā aññanivattanatthaṃ candakiraṇādivācakapadaṃ ānetvā dhavalatā imineti vattabbattā dhavala padaṃ neyyadosena duṭṭhaṃ hoti. Patītaṃ viññātaṃ, na patītaṃ appatītaṃ. Ettha akāro pasajjapaṭisedhe.

36.

Nedisaṃ bahu maññanti, sabbe sabbattha viññuno;

Dullabhā』vagatī sadda-sāmatthiyavilaṅghinī.

我來為您完整翻譯這段巴利文： 34 這樣解釋了不舉例說明雙關謎語的原因之後，現在按照列舉的順序，通過"地方時間"等來說明相違背的過失。某些詞與地方（即陸地、水域、山嶽等），與時間（即晝夜，或從寒季等分為三季，或從春季等分為六季），與技藝（即舞蹈、歌唱等六十四種技藝），與世間（即指靜止和運動的存在的執行），與道理（即論理），與聖教（在此指佛陀言教，在其他場合則指傳統法典）相違背。這些就稱為相違背的詞。這些相違背的詞從舉例和特徵中可以明顯看出。茉莉花等作為水生植物，蓮花等作為陸生植物，夜開的睡蓮等在白天開放，在六十四種技藝中"shadja(沙者)、rishabha(利沙芭)、gandhara(甘陀羅)、madhyama(瑪德雅瑪)、panchama(般遮瑪)、dhaivata(待瓦塔)、nishada(尼沙達)"等七聲中的一部分shadja被稱為"離調的shadja"，這樣以整體方式使用等違背技藝論的特徵，"火是冷的，檀香是熱的，鐵木無實質，蓖麻有實質"等超越世間常理，雖然已經說明昏沉是非色法，卻說它具有色法性質等違背論理的說法，以及違背各自聖教的說法等。由於這些違背性質都很明顯，所以我們不舉例說明，這是其意圖。這些地方等相違背的非違背性，在這裡避免相違背詞的過失時，通過"以菩薩的威力"等可以看出。與地方等相違背，這就是所謂的地方等相違背。這裡意圖表達貶義。 35 若引用難以理解的詞， 稱之為需要引申； 如說"所有方位在夜晚， 都閃耀著潔白光芒"。 35 "若"等。難以理解是指從詞義上或含義上無法理解，因為沒有其他文獻可以理解。後面將說"難以獲得理解，違背詞語的力量"。引用任何需要說明的詞，這就稱為需要引申。"如"是舉例。所有的、全部的方位，即東方等十方，在夜晚、在黑暗中潔白、明亮地閃耀發光。在這裡說到這些時，月光的光芒就需要被引申出來。 35 現在通過"若"等來舉例說明需要引申的過失。某個詞難以理解，需要通過其他詞或其表達的意義來說明"這是它的意思"，因此需要引用其他詞來說明，古人稱之為"需要引申的過失"。比如這樣的例子："所有方位在夜晚都潔白地閃耀"。所有方位，即東南等十方，潔白、白色，在夜晚、在黑暗中閃耀發光。在這裡，因為不確定方位的描述詞"潔白"這個性質是從開拉薩山峰、白墻、月光等何處產生的，爲了排除其他可能，需要引用表示月光等的詞來說明這種潔白是由什麼造成的，因此"潔白"這個詞帶有需要引申的過失。"理解"是已經理解，"難以理解"是不能理解。這裡的"a"(否定詞)表示完全否定。 36 智者們不認為 這樣處處都合適； 難以獲得理解， 違背詞語的力量。

1. Appatītaṃ nicchanti viññūti dassetumāha 『『ne』』tiādi. Īdisaṃ anantare vuttappakāraṃ neyyaṃ sabbepi viññuno ñeyyavidū sabbattha gajjādike na bahu maññanti na sambhāventi nappayujjanti. Kiṃ na bahumaññantīti ce āha 『『dullabhā』』tiādi. Tathā hi avagatī atthāvagamo saddaṃ vācakaṃ, sāmatthiyañca ñāyaṃ vilaṅghayati cajati anupadassanatoti saddasāmatthiyavilaṅghinī dullabhā na labhyate. Ñāyopattho vā saddopattho vā yottho na hoti. So nappatīyate yathā manasi avaṭṭhitamattenāti attho. Tasmā saddato, atthato vā patītabbamaneyyaṃ, tabbiparītaṃ neyyanti viññeyyaṃ.

2. Imaṃ appatītapadaṃ viññūhi nābhimatanti dassento āha 『『nedisa』』miccādi. Īdisaṃ yathāvuttappakāraṃ neyyaṃ sabbe viññuno sabbattha gajjapajjādike na bahu maññanti na sambhāventi nappayojenti. Avagatī atthāvabodho saddasāmatthiyavilaṅghinī saddasaṅkhātavācakañca sāmatthiyasaṅkhātañāyañca atikkamma pavattinī dullabhā tādisapayogābhāvato dullabhā hoti. Yo attho saddāgato, ñāyāgato vā na hoti, so kattuno manasi patiṭṭhitamattena patīto na hotīti taṃ padaṃ neyyadosamiti sabbe kavino pariharantīti adhippāyo. Bahumānaṃ karontīti vākye bahumaññantīti nāmadhātu. Saddasāmatthiyaṃ vilaṅghayati sīlenāti saddasāmatthiyavilaṅghinī.

37.

Siyā visesanāpekkhaṃ,

Yaṃ taṃ patvā visesanaṃ;

Sātthakaṃ taṃ yathā taṃ so,

Bhiyyo passati cakkhunā.

37.『『Siyā』』iccādi. Yaṃ padaṃ visesanaṃ patvā atthena saha vattatīti sātthakaṃ. Nibbisesanantu vuttatthameva hoti. Taṃ visesanāpekkhaṃ siyā. 『『Taṃ yathe』』tyādinā udāharati. 『『Passatī』』ti vutte 『『cakkhunā』』ti labbhateva.

37.『『Siyā』』miccādi. Yaṃ padaṃ visesanaṃ patvā sātthakaṃ atthasahitaṃ, tadabhāve niratthakaṃ hoti, taṃ visesanāpekkhaṃ nāma siyā. Taṃ yathā tassodāharaṇamevaṃ 『『taṃ so bhiyyo passati cakkhunā』』ti. So puriso taṃ purisaṃ bhiyyo yebhuyyasā cakkhunā passati. Ettha 『『passatī』』ti vutteyeva 『『cakkhunā』』ti ñāyati. Cakkhunāti visesyapadaṃ visesanaṃ laddhāva sātthakaṃ hoti. Visesane apekkhā assāti ca, saha atthena vattamānaṃ sātthakamiti ca samāso.

38.

Hīnaṃ kare visesyaṃ yaṃ, taṃ hīnatthaṃ bhave yathā;

Nippabhīkatakhajjoto, samudeti divākaro.

38.『『Hīna』』miccādi . Yaṃ visesanapadaṃ visesyaṃ visesitabbaṃ hīnaṃ lāmakaṃ kare kareyya, taṃ visesanapadaṃ hīnatthaṃ hīno attho yassa taṃ hīnatthaṃ nāma bhaveyya. 『『Yathā』』ityādinā udāharati. Nippabhīkato khajjoto yena so divākaro pabhākaro samudeti upagacchatīti. Ettha khajjotappabhāpaharaṇe na thuti divākarassāti.

38.『『Hīnaṃ kare』』ccādi. Yaṃ padaṃ visesyaṃ hīnaṃ karoti, taṃ hīnatthaṃ bhave. Yathā tatthodāharaṇamevaṃ 『『nippabhīkatakhajjoto, samudeti divākaro』』ti. Pabhārahitakatā khajjotā yena so divākaro sūriyo samudeti uggacchati. 『『Nippabhīkatakhajjoto』』ti iminā visesanena lāmakālokaladdhayuttassa khajjopanakassa abhibhavanappakāsanaṃ sahassaraṃsino nindāyeva, na thutīti visesyaṃ hīnatthaṃ hoti. Hīno attho yasseti ca, natthi pabhā etesanti ca, nippabhā katāti ca, nippabhīkatā khajjotā yenāti ca viggaho.

39.

Pādapūraṇamattaṃ yaṃ, anatthamiti taṃ mataṃ;

Yathā hi vande buddhassa, pādapaṅkeruhampica.

讓我將這段巴利文直譯成簡體中文： 36. 爲了說明"智者不贊同不易理解的"而說"不"等詞。所有智者、知識淵博者對這種如前所述需要推理的內容,在一切詩文等處都不讚賞、不重視、不使用。若問"為什麼不讚賞"?則說"難得"等。因為理解、領悟意義而超越詞語表達和規則的情況是很難得到的。無論是依據規則還是依據詞語所獲得的意義,如果僅僅停留在心中而不能被理解,就是這個意思。因此,應當從詞語或意義上理解不需推理的內容,與此相反的就是需要推理的內容。 36. 爲了顯示這個"不易理解"一詞不被智者所接受而說"不是這樣"等。所有智者對這種如前所述需要推理的內容,在一切散文韻文等處都不讚賞、不重視、不運用。理解、領悟意義而超越詞語表達和道理的情況是難得的,因為這種用法很少見而難以獲得。若意義不是從詞語或規則而來,僅僅停留在作者心中就不能被理解,因此所有詩人都避免這種需要推理的過失,這是其中的含義。"讚賞"在句中是名詞性動詞。習慣於超越詞語規則的稱為"超越詞語規則者"。 37 或需要限定語, 獲得限定語之後; 才有意義,如"他, 用眼更多地看見"。 37. "或"等。若詞語獲得限定語后與意義相應就是"有意義的"。沒有限定語就只是已說的意思。這就是需要限定語的情況。用"如此"等來舉例。說"看見"時,"用眼"是可以理解的。 37. "或"等。若詞語獲得限定語後有意義,即具有意義,若無限定語則無意義,這就叫做需要限定語。其例子是這樣的:"他用眼更多地看見"。那個人用眼睛更多地、大量地看見那個人。這裡說"看見"時自然知道是"用眼"。"用眼"這個被限定的詞獲得限定語后才有意義。"需要限定語的"和"與意義相應的"是複合詞。 38 若使被限定詞低劣, 則為低劣義,譬如; 失去光明的螢火蟲, 太陽升起時。 38. "低劣"等。若限定語使被限定的詞變得低劣、次等,則該限定語就稱為具有低劣義的。用"譬如"等來舉例。被奪去光芒的螢火蟲面對升起的太陽。這裡奪去螢火蟲的光芒不是在讚美太陽。 38. "使低劣"等。若詞語使被限定詞變得低劣,那就是低劣義。如其例子是這樣的:"失去光明的螢火蟲,太陽升起時"。被奪去光芒的螢火蟲面對升起的太陽。用"失去光明的螢火蟲"這個限定語來表示具有微弱光明的螢火蟲被千光太陽勝過,這是貶低而非讚美。"具有低劣義的"、"沒有光明的"、"使失去光明的"、"被奪去光明的螢火蟲"等都是複合詞。 39 僅為補足詩句, 此被認為無義; 如"我禮敬佛陀的, 蓮花般足"。

39.Hi api casaddānaṃ pādapūraṇamattattā anatthakattaṃ. Visesanavisesyapadadoso.

39.『『Pādapūraṇi』』ccādi. Yaṃ padaṃ pādapūraṇamattaṃ catutthaṃsasaṅkhātassa pādassa pūraṇamattameva hoti, taṃ anatthamiti mataṃ ñātaṃ. Yathāsaddo vuttattho. Buddhassa pādapaṅkeruhaṃ pādambujaṃ vandeti. Ettha hi apicāti imesaṃ samattanādiatthesu appavattito kevalaṃ pādapūraṇamattato anatthakattaṃ. Mattasaddo avadhāraṇe. Visesanavisesyapadadoso.

Padadosaniddesavaṇṇanā niṭṭhitā.

Vākyadosaniddesavaṇṇanā

40.

Saddato atthato vuttaṃ, yattha bhiyyopi vuccati;

Tamekatthaṃ yathā』bhāti, vāridovārido ayaṃ.

40.『『Saddato』』iccādi. Saddato vācakena tasmiṃyevatthe tasseva saddassa puna payogato atthato abhidheyyena pubbapaṭipādikasseva vatthussāvisesena puna paṭipādanato vuttaṃ payuttaṃ yaṃ padattharūpaṃ yattha yasmiṃ vākye bhiyyopi vuccati punapi payujjate, tamekatthanti anuvaditvā 『『yathe』』ccādinā vidhīyate. Vāriṃ dadātīti vārido. Ayaṃ vārido megho ābhāti dippatīti. Jaladānamattāpekkhāya idaṃ saddato ekatthaṃ.

1. Idāni uddiṭṭhakkamena vākyadosaṃ niddisati 『『saddato』』ccādinā. Saddato vācakena atthato abhidheyyena vuttaṃ payuttaṃ yaṃ padattharūpaṃ yattha yasmiṃ vākye bhiyyopi punapi vuccati yujjate, taṃ vākyaṃ ekatthaṃ nāma doso. Udāharaṇaṃ 『『yathi』』ccādi. Vārido jaladāyako ayaṃ vārido megho ābhāti dippati. Sampattisādhakaṃ 『『jaladāyako』』ccādivisesanaṃ vinā jaladānamattassa vuttattā saddato ekatthaṃ nāma hoti.

Yathā ca

41.

Titthiyaṅkurabījāni, jahaṃ diṭṭhigatāni』ha;

Pasādeti pasanne so, mahāmuni mahājane.

1. Titthiyasaṅkhātānaṃ aṅkurānaṃ bījāni uppattihetubhūtāni diṭṭhigatāni dvāsaṭṭhi diṭṭhiyo jahaṃ jahanto dūrīkaronto so mahāmuni sammāsambuddho iha loke attani pasanne pasādabahule mahājane pasādetīti aparamudāharaṇaṃ. Pasādasaṅkhātassa atthassa 『『pasanne pasādetī』』ti vuttattā idamatthato ekatthaṃ.

41.『『Titthiyi』』ccādi. So mahāmuni titthiyaṅkurabījāni titthiyasaṅkhātānaṃ aṅkurānaṃ uppattikāraṇabhūtāni diṭṭhigatāni sassatādibhedabhinnā dvāsaṭṭhidiṭṭhiyo jahaṃ jahanto apanento iha loke pasanne attani pasanne mahājane pasādeti. Pasannasaddena vuttappasādasaṅkhātassa atthassa pasādetīti kriyāpadenapi vuttattā sadde bhinnepi atthato ekanti atthato ekatthassudāharaṇaṃ. Titthiyā eva aṅkurāni, tesaṃ bījāni, diṭṭhīsu gatāni, diṭṭhiyo eva gatānīti vā viggaho.

42.

Āraddhakkamavicchedā, bhaggarīti bhave yathā;

Kāpi paññā, kopi guṇo, pakatīpi aho tava.

42.Āraddho vattumupakkamanto, kamo vacanapaṭipāṭi. Tassa vicchedo bhaṅgo, tato. 『『Yathe』』tiādinā udāharati. Avuttassapi pasādavasā ajjhāhāroti. Mahāmuni tava te paññā kāpi sātisayattā aniddhāritaṃ sabhāvavisesā kāciyeva, aho pavattamānāyapi vasabhāvassāniddhāritattā acchariyanti attho. Ettha kāpi kopīti sabbanāmapadakkamassa pakatīti ettha vicchinnattā bhaggarīti.

讓我將這段巴利文直譯成簡體中文： 39. "hi"和"api ca"等詞只是用來填補詩句，所以是無意義的。這是限定語和被限定詞的過失。 39. "填補詩句"等。若某個詞語僅僅是用來填補第四部分詩句的，這就被認為是無意義的。"如"字的含義如前所述。"我禮敬佛陀的蓮花般足"。這裡"hi"和"api ca"這些詞不是用於表示完成等意義，僅僅是用來填補詩句，所以是無意義的。"僅僅"一詞表示限定。這是限定語和被限定詞的過失。 詞語過失解說完畢。 句子過失解說 40 從詞語或意義上說過的, 若再重複地說; 即為同義重複,如 "布水者,布水者照耀"。 40. "從詞語"等。在句子中,若某個詞語的形式在同一個意義上通過表達詞重複使用,或通過所表示的意義重複表達前面已經說過的事物而沒有差別,這就是同義重複,用"如"等來說明。"布水者"意為給予水者。這個布水者即雲彩在照耀發光。這裡僅僅關注給水這一點,所以是詞語上的同義重複。 40. 現在按照列舉的順序來說明句子的過失,即"從詞語"等。若在句子中某個詞語的形式從表達詞或從所表示意義上重複使用已說過的內容,這種句子就叫做同義重複的過失。例如"如"等。布水者即給水者,這個布水者即雲彩在照耀發光。因為沒有"給水者"等表示特殊功德的限定語,僅僅說了給水這一點,所以是詞語上的同義重複。 又如: 41 斷除外道萌芽之種, 即諸種邪見於此; 他使已凈信者凈信, 大牟尼使大眾(凈信)。 41. 斷除、遠離作為外道之芽的種子、生起原因的諸邪見即六十二種邪見,那位大牟尼即正等正覺者在此世間使對他有凈信、充滿凈信的大眾生起凈信,這是另一個例子。因為說"使已凈信者生起凈信",所以這是意義上的同義重複。 41. "外道"等。那位大牟尼斷除、捨棄、去除外道萌芽之種即作為外道之芽生起原因的諸邪見,也就是分為常見等不同型別的六十二種邪見,在此世間使已對他生起凈信的大眾生起凈信。因為已用"凈信"一詞表達的凈信之義又用"使生起凈信"這動詞來表達,雖然詞語不同但意義相同,所以這是意義上同義重複的例子。"即是外道之芽"、"它們的種子"、"行於諸見中"或"即是所行之見"等都是複合詞。 42 中斷已開始順序, 稱為破壞,譬如; "何等智慧,何等功德, 啊!你的本性也(何等)"。 42. 已開始即開始說話,順序即言語的次序。其中斷即破壞。用"如"等來舉例。雖然沒說出來也因讚歎而應補充。大牟尼啊,你的智慧是何等殊勝,性質特殊而難以確定,啊!雖然正在進行也因其本性難以確定而令人驚歎,這是其意義。這裡因為"何等"與"何等"這些代詞的順序在"本性"處被中斷,所以稱為破壞。

42.『『Āraddhakkami』』ccādi. Āraddhakkamavicchedā vatthumāraddhapadakkamassa vicchedahetu bhaggarīti bhave bhaggarītivākyadoso bhavati. Udāharati 『『yathi』』ccādi. Mahāmuni tava tuyhaṃ paññā sātisayabhūtā paññā kāpi vacanavisayātikkantattā kāpiyeva. Guṇo sīlasamādhiādianaññasādhāraṇaguṇasamūho kopi pamāṇapariggahassa kenaci lesenapi kattumasakkuṇeyyattā kopiyeva. Pakatīpi acinteyyabhūtā pakatīpi evameva aho vijjamānānaṃyeva paññādīnaṃ sabhāvāvabodhassa dukkaratā acchariyā. Kāpi kopīti padakkamassa 『『pakatī』』ti ettha suññattā rītibhaṅgo. Āraddhoyeva kamo, tassa vicchedo, bhaggā rīti assa, ettha vāti viggaho.

43.

Padānaṃ dubbinikkhepā, byāmoho yattha jāyati;

Taṃ byākiṇṇanti viññeyyaṃ, tadudāharaṇaṃ yathā.

43.『『Padāna』』miccādi. Yattha yasmiṃ vākye padānaṃ syādyantākhyātikānaṃ dubbinikkhepā duṭṭhapanato byāmoho saṃmuḷhatā jāyati uppajjati, taṃ vākyaṃ byākiṇṇanti viññeyyaṃ ñātabbaṃ. Tassa byākiṇṇassa udāharaṇaṃ lakkhiyaṃ 『『yathe』』ti dasseti. Yathā idaṃ, tathā aññampīti attho.

43.『『Padāni』』ccādi. Padānaṃ syādyantatyādyantapadānaṃ dubbinikkhepā duṭṭhapanato yattha vākye byāmoho saṃmoho jāyati, taṃ byākiṇṇadosoti viññeyyaṃ. Tadudāharaṇaṃ tassa byākiṇṇadosassa lakkhiyaṃ yathā iminā vakkhamānanayena.

44.

Bahuguṇe paṇamati, dujjanānaṃ pyayaṃ jano;

Hitaṃ pamudito niccaṃ, sugataṃ samanussaraṃ.

1. Bahuanantattā bahubhūte guṇe sīlādike samanussaraṃ sammadeva uṭṭhāya samuṭṭhāya anussaranto guṇavisayasatiṃ paccupaṭṭhāpento teneva kāraṇena pamudito haṭṭhapahaṭṭho ayaṃ jano sabbopi loko dujjanānaṃ sujanetarānampi devadattādīnaṃ niccaṃ kālaṃ hitaṃ sugataṃ sammāsambuddhaṃ paṇamati namassatīti ayaṃ attho kavivañcito. Tattha 『『bahuguṇe paṇamatī』』tyādi byavahitapadappayogā moho jāyatīti byākiṇṇaṃ.

44.『『Bahuguṇe』』ccādi. Bahuguṇe anantattā bahubhūte sīlasamādhiādiguṇe samanussaraṃ visesato anussaranto pamudito tatoyeva pahaṭṭho ayaṃ jano sattanikāyo dujjanānampi asappurisānampi niccaṃ satataṃ hitaṃ mittabhūtaṃ sugataṃ sabbaññuṃ paṇamati vandati. Ettha padānaṃ aṭṭhānapayogato byākiṇṇattaṃ padatthānusāreneva gamyate.

45.

Visiṭṭhavacanā』petaṃ, gāmmaṃ』tya』bhimataṃ yathā;

Kaññe kāmayamānaṃ maṃ, na kāmayasi kiṃ nvi』daṃ.

1. Visiṭṭhassa kassaci atthassa vacanato kathanato apetaṃ pariccattaṃ. Kaññeityāmantanaṃ. Ahaṃ taṃ icchāmi, tādisaṃ maṃ tvaṃ kasmā nicchasi, idaṃ kiṃ nu iti gāmikajanavacanattā 『『kaññi』』ccādikaṃ gāmmaṃ.

45.『『Visiṭṭhe』』ccādi. Visiṭṭhavacanāpetaṃ piyabhūtena uttivisesena visesitabbassa kathanato parihīnaṃ vākyaṃ 『『gāmmadosa』』nti kavīhi abhimataṃ. Udāharati 『『yathi』』ccādi. Kaññe he kaññe kāmayamānaṃ maṃ tuvaṃ icchayamānaṃ maṃ na kāmayasi tvaṃ na icchasi, idaṃ kiṃ nu. Īdise icchāvighāte vuccamāne evaṃ–

『『Yācanā madīyā tava kāraṇāyaṃ,

Dine dine nipphalataṃ upeti;

Dakkho sadā māninimānabhaṅge,

Sa manmathonyatra gato mato nu』』iti viya.

Piyatthassa kathanābhāvato 『『kaññe』』tyādikaṃ vacanaṃ milakkhukānaṃ vacanattā gāmmaṃ. Ettha kaññāsaddo dasavassikāya vattatīti niyamo natthi. Visiṭṭhassa atthassa vacanato apetanti vākyaṃ.

讓我將這段巴利文直譯成簡體中文： 42. "已開始順序"等。因為中斷已開始的詞序而造成破壞,這就是破壞順序的句子過失。用"如"等來舉例。大牟尼啊,你的智慧是如此殊勝,超越言語範疇而難以說明。功德即戒定等不共功德的集合也是如此,因為用任何方式都無法衡量。本性也是不可思議的本性,啊!雖然智慧等確實存在,但其本質難以理解真是令人驚歎。因為"何等"與"何等"的詞序到"本性"處中斷了,所以是破壞順序。"已開始的順序"、"其中斷"、"具有破壞順序"、"在此"等都是複合詞。 43 由於詞語放置不當, 在哪裡產生迷惑; 那就應當知是混亂, 其例子如下所示。 43. "詞語"等。在句子中由於格語尾詞等詞語放置不當而產生迷惑、困惑,這種句子就應當知道是混亂的。用"如"來顯示混亂的例子。如此這般,其他也是這樣的意思。 43. "詞語"等。由於具有格語尾和語基語尾等詞語放置不當,在句子中產生迷惑,這就應當知道是混亂過失。其混亂過失的例子如以下所說的方式。 44 對多功德者禮敬, 此人即使對惡人; 常喜悅地憶念著, 善逝之人所行善。 44. 憶念著、很好地升起、現前憶念著無量故眾多的戒等功德,因此而喜悅、歡喜的這個人、一切世間,對惡人、非善人如提婆達多等的善逝、正等正覺者常時所行的善而禮敬、頂禮,這是詩人想表達的意思。這裡"對多功德者禮敬"等因詞語隔離使用而產生迷惑,所以是混亂的。 44. "多功德"等。這個人群憶念著、特別憶念著無量故眾多的戒定等功德,因此而喜悅、歡喜,對惡人、非善人也是常時、持續地禮敬、頂禮作為善友的善逝、一切知者。這裡因為詞語放置不當而成為混亂,應當依據詞義的次序來理解。 45 遠離優美言語的, 稱為粗俗,譬如; "少女啊,愛慕著我的, 為何你不愛我,這是什麼"。 45. 遠離、捨棄某種優美意義的表達、訴說。"少女啊"是稱呼語。我愛著你,為什麼你不愛這樣的我,這是什麼呢,因為是鄉村人的說話方式,所以"少女"等是粗俗的。 45. "優美"等。遠離應當用特別優美的言詞來修飾的表達的句子,被詩人們認為是"粗俗過失"。舉例"如"等。少女啊!對愛慕著的我,你為什麼不愛慕,這是什麼呢。在說到這樣的愛的挫折時,應該像這樣說: "我爲了你而日復一日的請求, 都變得徒勞無功; 那位總是善於破除驕傲者的愛神, 是到別處去了還是死了?" 因為缺乏優美意義的表達,而且"少女"等言語是野蠻人的說法,所以是粗俗的。這裡"少女"一詞不一定專指十歲女子。"遠離優美意義的表達"是句子的意思。

46.

Padasandhānato kiñci, duppatītikaraṃ bhave;

Tampi gāmmaṃtya』bhimataṃ, yathā yābhavato piyā.

46.『『Pade』』ccādi. Padasandhānato pubbāparānaṃ padānaṃ sandhivasena yaṃ kiñci vākyaṃ duṭṭhu asutisubhagaṃ patītimavabodhaṃ karotīti karaṃ bhave, tampi yathāvuttaṃ gāmmantyabhimataṃ. Yathātyudāharati. Bhavato yā kāci vanitā piyā hotīti ekottho. Yabha methune. Yabhanaṃ yābho. So vijjate yassa so yābhavā. Tassa yābhavato piyāityapi bhavati.

46.『『Padasandhāni』』ccādi. Kiñci vākyaṃ padasandhānato pubbāparapadānaṃ ghaṭanato duppatītikaraṃ bhave asabbhabhūtaduṭṭhatthassa pakāsako hoti, tampi gāmmanti yathāvuttagāmmadosena dūsitanti [duppasitanti (ka.)] sabbehi kavīhi abhimataṃ ñātaṃ. Yathāti udāharati. Bhavato bhavantassa yā kāci itthī piyā bhavatīti ayaṃ kavinā icchitattho. Yābhavato methunavantassa piyātipi attho. 『『Yabha methune』』ti hi dhātu. Yabhanaṃ yābho, so assa atthīti yābhavā, tassa yābhavatoti gahite asotabbattā duppatītikaratā. Duṭṭhāyeva patīti avabodho, taṃ karotīti viggaho.

47.

Vuttesu sūcite ṭhāne, padacchedo bhave yati;

Yaṃ tāya hīnaṃ taṃ vuttaṃ, yatihīnanti sā pana.

47.『『Vuttesvi』』ccādi. Vuttesu chandosatthapariniddiṭṭhesu anuṭṭhubhādīsu sūcite ṭhāne 『『etthayatī』』ti chandovicitiyā pakāsitaṭṭhāne padānaṃ syādyantānaṃ chedo vicchiti vibhāgo anuvādo yaṃ yati bhaveti vidhīyati. Tāya yatiyā hīnaṃ parihīnaṃ viruddhaṃ yaṃ vākyaṃ, taṃ yatihīnanti vuttaṃ, 『『yamanaṃ virāmo yati, sā hīnā etthā』』ti katvā. Panāti visese, sā yati panāti sambandho.

47.『『Vuttesva』』ccādi. Vuttesu chandosatthe niddiṭṭhaanuṭṭhubhādīsu sūcite ṭhāne 『『ayamettha yatī』』ti pakāsite ṭhāne padacchedo syādyantatyādyantādīnaṃ padānaṃ vicchedo yati nāma bhave, tāya yatiyā yaṃ vākyaṃ hīnaṃ abhimataṭṭhāne vaṇṇavicchedena parihīnaṃ, taṃ vākyaṃ yatihīnanti yatihīnadosena duṭṭhanti viññūhi vuttaṃ.

48.

Yati sabbattha pādante, vuttaḍḍhe ca visesato;

Pubbāparānekavaṇṇa-padamajjhepi katthaci.

48.『『Yati』』ccādi. Sabbattha pādante sabbasmiṃ catutthaṃsasaṅkhātānaṃ gāthāpādānaṃ ante avasāne ca visesato visesena ekantena vuttaḍḍhe ca vuttānaṃ pādadvayasaṅkhāte aḍḍhe ca, tadavasāne cāti adhippāyo. 『『Siyā』』ti seso. Nanu 『『padacchedo』』ti vuttattā padamajjhe yati na hotevāti ceti āha 『『pubba』』iccādi. Katthaci kismiñci ṭhāne, na sabbattha. Pubbāparānekavaṇṇapadamajjhepi yatīti sambandho. Pubbe ca apare ca pubbāpare. Aneke vaṇṇā anekavaṇṇā. Pubbāpare anekavaṇṇā yassa taṃ tathā. Tañca taṃ padañca, tassa majjhepi.

讓我將這段巴利文直譯成簡體中文： 46 因詞語連線而使 某些難以理解; 這也被認為是粗俗, 如"對有性者可愛"。 46. "詞"等。因詞語連線,即因前後詞的連音而使某些句子產生不好、不悅耳的理解,這也如前所說被認為是粗俗的。用"如"來舉例。"對尊者某位女子是可愛的"是一層意思。"yabha"指交合。"yabha"的行為是"yābha"。有此者為"yābhavā"。"對有性者可愛"也是這樣。 46. "詞語連線"等。某些句子因詞語連線即前後詞的組合而難以理解,成為顯示不雅和錯誤意義的表達,這也被所有詩人認為是如前所說粗俗過失所污染的。用"如"來舉例。詩人想表達的意思是"對尊者某位女子是可愛的"。但也可理解為"對好色者可愛"。因為"yabha"是交合的詞根,"yabha"的行為是"yābha",有此者為"yābhavā",當解讀為"對有性者"時,因為不該聽到而難以理解。"錯誤的理解、領悟,使之產生"是詞義分析。 47 在所說明示的位置, 應當有詞語中斷; 若缺少這個稱為說, 缺少中斷,而它。 47. "在所說"等。在所說的、在韻律學中規定的阿努斯圖普等韻律中,在指示的位置,即在韻律變化中顯示"這裡有中斷"的位置,詞語即具有格語尾等詞的中斷、分隔、區分、重述被規定為中斷。若句子缺少、違背那個中斷,就稱為缺少中斷,因為"執行的停止是中斷,它在此中缺少"。"而"表示特殊,應連線為"而那個中斷"。 47. "在所說"等。在所說的、在韻律學中規定的阿努斯圖普等韻律中,在指示的位置,即在顯示"這裡有中斷"的位置,詞語中斷即具有格語尾和語基語尾等詞的分隔叫做中斷,若句子缺少那個中斷,即在應當有的位置因音節分隔而有所缺失,這句子被智者說為是缺少中斷,即被中斷缺失的過失所污染。 48 中斷在一切句末, 特別在所說半偈; 有時在前後多音 詞語中間也有。 48. "中斷"等。在一切句末,即在一切稱為第四部分的偈頌句子的末尾,特別是在所說的半偈,即在所說的兩句構成的半偈中,意思是在其末尾。應補充"應有"。若問:"因為說了'詞語中斷',所以在詞中間不應該有中斷"而說"前"等。在某些地方,不是所有地方。應連線為"在前後多音詞語中間也有中斷"。前和后是前後,多個音是多音,前後有多音的那個,它和詞,在它的中間。

1. Idāni yatimhi labbhamānaṃ sabbavisayaṃ dasseti 『『yati』』ccādinā. Sā pana yati sabbattha pādante catutthaṃsasaṅkhātagāthāpādānaṃ ante ca visesato niyamato vuttaḍḍhe ca vuttānaṃ pādadvayasaṅkhāte aḍḍhe ca, tadavasāne cāti adhippāyo. Katthaci kismiñci ṭhāne pubbāparānekavaṇṇapadamajjhepi pubbāparabhūtaanekavaṇṇasamannāgatapadānaṃ majjhe ca siyā. Padacchedassa 『『yatī』』ti vuttattā padamajjhe na hotīti saṅkāpariharaṇatthaṃ 『『pubbāparānekavaṇṇapadamajjhe』』ti vuttaṃ. Ettha pādanto, vuttaḍḍho, padamajjhañca yatiṭṭhānanti. Padamajjheyeva labbhamānā yati katthaci hoti, dvakkharatyakkharapadamajjhe pana na hoti.

Tatthodāharaṇapaccudāharaṇāni yathā –

49.

Taṃ name sirasā cāmī-karavaṇṇaṃ tathāgataṃ;

Sakalāpi disā siñca-tīva soṇṇarasehiyo.

1. Udāharīyatīti udāharaṇaṃ. Paṭipakkhamudāharaṇaṃ paccudāharaṇaṃ. Cāmīkarasseva suvaṇṇassa viya vaṇṇo yassa taṃ tathāgataṃ sirasā namāmi. Kīdisaṃ? Yo tathāgato sakalāpi disā sabbāyeva dasa disā soṇṇarasehi cāmīkaravaṇṇattā rasehi suvaṇṇarasehi siñcatīva siñcatīti maññe, taṃ tathāgatanti apekkhate. Ettha pubbapādante vuttaḍḍhe ca niyatā yati. Cāmīkarasaddo cettha caturakkharo. Tattha cāmīiti pubbabhāgo, karaiti paro. Ettha pubbāparānekavaṇṇapadamajjhe yati. Siñcatīti ettha pana pubbāparānekavaṇṇapadamajjhattābhāvā siñcaityatra yati duṭṭhāti. Idaṃ paccudāharaṇaṃ.

49.Tattha pādantavuttaḍḍhesu yatiyā pākaṭattā tasmiṃ padamajjhe yatiyā udāharaṇapaccudāharaṇāni iṭṭhodāharaṇapaṭipakkhodāharaṇāni yathā. 『『Taṃ name』』ccādi. Yo tathāgato sakalāpi disā soṇṇarasehi suvaṇṇarasadhārāhi siñcatīva siñcati maññe, ivasaddo vitakke. Cāmīkaravaṇṇaṃ suvaṇṇavaṇṇasadisachavivaṇṇaṃ taṃ tathāgataṃ sirasā name. Ettha 『『cāmīkaravaṇṇa』』nti yatiyā cāmīti akkharadvayamatikkamma ṭhitattā antepi karaiti akkharadvayenānūnattā padacchedassa pubbāparavaṇṇānamanekattamitiṭṭhodāharaṇaṃ. Siñcatīti pade siñcāti vaṇṇadvayamatikkamma yatiyā dissamānattepi tiiti parabhāge ekavaṇṇattā anekavaṇṇābhāvoti paccudāharaṇaṃ. Ettha anekavaṇṇattaṃ padavaseneva ñātabbaṃ. Cāmīkarassa vaṇṇo viya vaṇṇo yassa soti viggaho.

50.

Saro sandhimhi pubbanto, viya lope vibhattiyā;

Aññathā tva』ññathā tattha, yādesādi parādi』va.

50.『『Saro』』ccādi. Vibhattiyā lope sati sandhimhi saṃhitāyaṃ katāyaṃ saro parapadādibhūto pubbanto viya pubbapadassa antabhūto yo saro, so viya hoti, anekavaṇṇattābhāvepi tato vihitayatiyā nevatthi bhaṅgoti adhippāyo. Aññathā tu vibhattiyā alope tu sati saṃhitāyaṃ katāyaṃ pubbapadantabhūto saro ce, aññathā aññena pakārena hoti, parapadassādisaro viya hotīti attho. Taṃ vibhattiyā saddhiṃ vihāya katayatiyā natthi bhaṅgoti adhippāyo. Tattha tassaṃ yatiyaṃ yādesādi ivaṇṇādīnaṃ kātabbo yakārādesādi parādiva parapadassa ādisaro viya hoti. Katayādesādisahitaṃ byañjanaṃ vihāya katāya yatiyā natthi bhaṅgoti adhippāyo.

讓我將這段巴利文直譯成簡體中文： 48. 現在用"中斷"等來說明在中斷中可獲得的所有範圍。而那個中斷在一切句末,即在稱為第四部分的偈頌句子的末尾,特別是必然地在所說的半偈中,即在所說的兩句構成的半偈中,意思是在其末尾。在某些地方,在前後具有多音的詞語中間,即在具有前後多音的詞語中間也可以有。因為說詞語中斷叫"中斷",爲了避免懷疑詞中間不能有中斷,所以說"在前後多音詞語中間"。這裡句末、所說半偈和詞中都是中斷位置。只在詞中可得到的中斷在某些地方有,但在兩音節和三音節詞中間則沒有。 其中正例和反例如下: 49 我以頭頂禮敬他, 金色般的如來; 好像用金汁灑遍, 一切方位。 49. 被舉例的是正例。與之相反的例子是反例。我以頭頂禮敬具有如金、如純金般色澤的如來。是什麼樣的?那如來好像用金汁、因具有金色而有的精華、黃金精華灑遍一切方位、所有十方,指的是那個如來。這裡在前句末和所說半偈中有固定的中斷。這裡"cāmīkara"(金)是四音節詞。其中"cāmī"是前部分,"kara"是後部分。這裡在前後多音詞語中間有中斷。而在"siñcati"(灑)中因為不是前後多音詞語中間,所以在"siñca"處的中斷是錯誤的。這是反例。 49. 因為在句末和所說半偈中的中斷是明顯的,所以說明在詞中中斷的正例和反例如下。"我禮敬"等。那如來好像用金汁、黃金精華之流灑遍一切方位,"好像"表示思考。我以頭頂禮敬具有金色、與黃金色相似膚色的那個如來。這裡在"金色"中,中斷超過"cāmī"兩個音節而位於末尾,且"kara"兩個音節不少,具有前後多音,所以是正例。在"siñcati"詞中,雖然中斷超過"siñcā"兩個音節而可見,但後部分"ti"只有一個音節,所以不是多音,這是反例。這裡多音性應當從詞的角度來理解。"具有如金般色澤的"是詞義分析。 50 元音在連音中前末, 如在詞尾變化中; 或此或彼于其中, 如Ya音替換等前首。 50. "元音"等。當詞尾變化時,在進行連音時,作為后詞開頭的前末元音如同作為前詞末尾的元音一樣,意思是即使不是多音,從那裡規定的中斷也沒有破壞。但另一種情況,當詞尾不變化時,在進行連音時,若是前詞末尾的元音,則以另一種方式變化,如同后詞開頭的元音,意思是。保留詞尾後進行中斷也沒有破壞的意思。在那個中斷中,Ya音替換等如i等元音應當做的Ya音替換等如同后詞開頭的元音。包含所做替換等的輔音後進行中斷也沒有破壞的意思。

1. Idāni heṭṭhā vuttassa viruddhattepi yatibhaṅgābhāvaṃ dassento āha 『『saro』』ccādi. Vibhattiyā lope sandhimhi sati saro sandhisaro pubbanto viya pubbapadassa anto viya hoti, aññathā tu vibhattiyā alope saṃhitāyaṃ katāyaṃ aññathā hoti, pubbapadantabhūto saro parapadassa ādisaro viya hoti. Tattha yatiyaṃ yādesādi ivaṇṇādīnaṃ kattabbayakārādesādi parādiva parapadassa ādisaro viya hoti, pubbantasadisasaramatikkamitvāpi parapadādisarasadisavaṇṇamāgamma taṃ anatikkamitvāpi parapadādisarasadisayādesādimatikkamitvāpi yatiyā payuttāya sati anekavaṇṇattābhāvepi yatibhaṅgo na hotīti adhippāyo. Pubbassa antoti ca, yo ca so ādeso ca, so ādi yassa makārādinoti ca, parassa ādīti ca vākyaṃ.

51.

Cādī pubbapadantāva, niccaṃ pubbapadassitā;

Pādayo niccasambandhā, parādīva parena tu.

51.Niccaṃ anavarataṃ pubbapadaṃ sitā nissitā cādī cakārādayo nipātā pubbassa padassa antā avayavā viya honti, te anto katvā yati kātabbāti adhippāyo. Parena parapadena niccasambandhā satatayogino, tusaddo aṭṭhānappayutto, pādayo tu parādīva parapadassa ādī avayavā viya honti, taṃ vihāya pubbapadante yati kātabbāti adhippāyo.

51.『『Cādi』』ccādi. Niccaṃ satataṃ pubbapadassitā pubbapadaṃ nissāya pavattā cādī cakārādinipātā pubbapadantāva pubbapadassa antā avayavā viya honti, parena parapadena niccasambandhā nirantarayogino pādayo tu pādiupasaggā pana parādīva parapadassa ādī avayavāviya honti. Cādayo āgamma te bahi katvāpi pādayo āgamma te anto katvāpi pavatto virāmo yatibhaṅgoti adhippāyo. Coādi yesanti ca, pubbapadaṃ sitāti ca, po ādi yesanti ca, niccaṃ sambandhāti ca viggaho. Ettha ca tagguṇasaṃviññāṇattā cakārapakārādīnampi pariggaho.

Sabbatthodāharaṇāni yathā

52.

Name taṃ sirasā sabbo-pamātītaṃ tathāgataṃ;

Yassa lokaggataṃ patta-sso』pamā na hi yujjati.

53.

Munindaṃ taṃ sadā vandā-mya』nantamati』muttamaṃ;

Yassa paññā ca mettā ca, nissīmāti vijambhati.

52-53.Sabbatthāti pubbantasadisādīsu. 『『Nameta』』ntiādigāthādvaye padattho pākaṭo, adhippāyo tu yato lokaggataṃ patto, tato sabbopamātīto, yato paññāmettā loke nirantaramiva vattanti, tato anantamati, uttamo cāti. Ettha 『『sabbā upamā』』ti samāsaṃ katvā vibhattilope saṃhitāyañca katāyaṃ parapadādiukāro pubbapadantabbakāraṭṭhaakāro viya hotīti sabbo iccatra pādantayati. Pattassopamā iccatra yakārādesassa parādisadisabhāvo viya hoti, vibhattiyā alope saṃhitāyaṃ katāyaṃ savibhattiyā akāro parapadādi ukāro viya hotīti taṃvibhattiyā pasiddhaṃ vihāya pattaiccatra pādantayati. Tathā vandāmyanantaiccatra yakārādesassa parādisadisabhāvo vihitoti myasaddaṃ vajjetvā vandāiccatra pādantayati. Pubbapadassitānaṃ cādīnaṃ pubbapadantasadisatā vuttāti mettā cāti casaddato yati, aparapadasambandhā pādayo parapadādisadisā hontīti nissīmāti ettha nisaddaṃ vihāya tato ādimhi yati.

52-

讓我將這段巴利文直譯成簡體中文： 50. 現在爲了顯示雖然與前面所說相反但沒有中斷破壞而說"元音"等。當詞尾變化時,在連音中,連音元音如同前詞末尾一樣,但另一種情況,當詞尾不變化時,在進行連音時則以另一種方式變化,前詞末尾的元音如同后詞開頭的元音。在那個中斷中,Ya音替換等如i等元音應當做的Ya音替換等如同后詞開頭的元音一樣,即使超過與前末相似的元音而到達與后詞開頭元音相似的音,即使不超過它,即使超過與后詞開頭元音相似的Ya音替換等,當使用中斷時,即使不是多音也不會有中斷破壞,這是其意思。"前詞的末尾"、"那個也是替換"、"以此為開頭的如m等"和"后詞的開頭"是詞義分析。 51 Ca等如前詞末尾, 常依附於前詞; Pa等常相連線, 但如后詞前首。 51. 常時、持續地依附前詞的Ca等、以Ca為首的不變詞如同前詞的末尾、部分,應當包含它們來做中斷,這是其意思。與后詞、後面的詞常相連線、持續結合的,"但"字用在不當位置,Pa等則如同后詞的開頭、部分一樣,應當避開它在前詞末做中斷,這是其意思。 51. "Ca等"等。常時、持續地依附前詞、依靠前詞而運作的Ca等、以Ca為首的不變詞如同前詞的末尾、部分,而與后詞、後面的詞常相連線、不間斷結合的Pa等、以Pa為首的字首則如同后詞的開頭、部分。到達Ca等而將它們放在外面,或到達Pa等而將它們包含在內而進行的停頓是中斷破壞,這是其意思。"以Ca等為首的"、"依附前詞的"、"以Pa為首的"和"常相連線的"是詞義分析。這裡因為理解具有其性質,所以也包括Ca音Pa音等。 一切處的例子如下: 52 我以頭頂禮敬他, 超越一切譬喻; 那獲得世間至上, 確實無可比擬。 53 我常禮敬那無邊, 智慧最上牟尼; 他的智慧與慈悲, 顯現無有邊際。 52-53. "一切處"即在前末相似等處。在"禮敬"等兩首偈頌中詞義是明顯的,其意思是因為獲得世間至上,所以超越一切譬喻,因為智慧慈悲在世間如同不間斷地運作,所以是無邊智慧且至上。這裡做"一切譬喻"的複合詞,在詞尾變化和連音做成后,后詞開頭的u音如同前詞末b音位置的a音,所以在"一切"處有句末中斷。在"獲得的比喻"處Ya音替換如同后詞開頭一樣,在詞尾不變化而做連音時,帶詞尾的a音如同后詞開頭的u音,所以避開這個詞尾而在"獲得"處有句末中斷。同樣在"禮敬我無邊"處Ya音替換被規定如同后詞開頭,所以避開mya音在"禮敬"處有句末中斷。已說依附前詞的Ca等如同前詞末尾,所以從"慈悲和"的"和"字有中斷,與后詞相連的Pa等如同后詞開頭,所以在"無邊際"處避開ni音而從那裡開頭有中斷。 52-

1. Sabbattha yathāvuttapubbantasadisasarādīsu pañcasu udāharaṇāniyathā. 『『Name ta』』miccādi, lokaggataṃ pattassa yassa buddhassa upamā na hi yujjati sakalapadatthānaṃ atikkamma ṭhitattā na hi yujjati. Sabbopamātītaṃ taṃ tathāgataṃ sirasā name namāmi. Sabboti ettha okārassa pubbapadantasarasadisattā tato parāya yatiyā ca ssopamāti parapadādisadisaṃ vaṇṇamanatikkamma ṭhitāya yatiyā ca udāharaṇaṃ.

『『Muninde』』ccādi. Yassa sambuddhassa paññā ca mettā canissīmā anantasattaanantañeyyavisayakaraṇato sīmārahitā ativijambhati. Anantamatiṃ udayabbayasambhavepi ñeyyassānantattā visayimhi visayavohārena anantapaññāya samannāgataṃ uttamaṃ tato eva pavaraṃ taṃ munindaṃ sadā vandāmi, yādesassa parādisadisattā tamanāgamma yati bhavati. Mettācanissīmāti ettha cādīnaṃ pubbapadantasadisattāca pādīnaṃ parapadādisadisattā ca 『『cā』』ti 『『nī』』ti imesampi yati bhavati.

Cādipādīsu paccudāharaṇāni yathā

54.

Mahāmettā mahāpaññā, ca yattha paramodayā;

Paṇamāmi jinaṃ taṃ pa-varaṃ varaguṇālayaṃ.

54.『『Mahā』』iccādi. Yatthāti yasmiṃ jine. Paramodayāti mahāmettādayo ukkaṭṭhābhivuḍḍhiyo. Tatoyeva varaguṇālayaṃ, teneva pavaraṃ uttamaṃ taṃ jinanti sambandho. Ettha pubbapadanissitaṃ cakāraṃ parapadādibhūtaṃ katvā tato pubbe katā yati ca, parapadādisambandhapakāraṃ pubbapadantabhūtaṃ katvā pakārato paraṃ katā yati ca viruddhāti ubhayattha paccudāharaṇaṃ.

54.Cādipādīsu visayabhūtesu paccudāharaṇaṃ yathā. 『『Mahāmetti』』ccādi. Yattha yasmiṃ jine mahāmettā ca mahāpaññā ca imā paramodayā ukkaṭṭhābhivuḍḍhiyo honti. Varaguṇālayaṃ uttamaguṇākaraṃ pavaraṃ tatoyeva uttamaṃ taṃ jinaṃ paṇamāmi. Ettha cakāraṃ parapadādiṃ katvā pakāraṃ pubbapadantaṃ katvā yatiyā pavattattā 『『ca yattha, taṃ pā』』tidvayamapi paccudāharaṇaṃ.

55.

Padatthakkamato muttaṃ, kamaccutamidaṃ yathā;

Khettaṃ vā dehi gāmaṃ vā, desaṃ vā mama sobhanaṃ.

55.『『Pada』』iccādi. Padānaṃ atthakkamato muttaṃ gaḷitaṃ kamaccutamidanti vidhīyate. Khettaṃ vā iccādinā arucitoyaṃ yācanakkamo vattuno aviññutaṃ gameti. Yo hi khettampi dātuṃ nicchati, kathaṃ so gāmādikaṃ dassatīti.

55.『『Padatthi』』ccādi. Padatthakkamato padānaṃ atthakkamato muttaṃ gaḷitaṃ idaṃ vākyaṃ kamaccutaṃ nāma. Udāharati 『『yathi』』ccādi. Mama sobhanaṃ khettaṃ vā gāmaṃ vā desaṃ vā janapadaṃ vā dehi. Ettha khettamiccādi yācanakkamo vattuno aviññubhāvaṃ vinā ucitapadatthakkamaṃ nappakāseti, tathā hi khettamapi dātumanicchanto gāmanigamajanapadādiṃ kathaṃ dassatīti kamahāni.

56.

Lokiyattha』matikkantaṃ, ativuttaṃ mataṃ yathā;

Atisambādha』mākāsa-metissā thanajambhane[thanajumbhane (sī.)].

56.『『Loki』』ccādi. Loke vidito lokiyo, taṃ lokiyatthamabhidheyyaṃ atikkantaṃ ananuvuttaṃ yaṃ taṃ ativuttaṃ matanti vidhīyate. Yathetyādinā udāharati. Etissā vanitāya thanānaṃ payodharānaṃ jambhane byāpane ākāsaṃ gaganaṃ atisambādhaṃ accantappakaṃ.

讓我將這段巴利文直譯成簡體中文： 53. 在一切處如前所說的前末相似元音等五種情況中的例子如下。"我禮敬"等，那獲得世間至上的佛陀無可比擬，因為超越一切事物的意義而住立故確實無可比擬。我以頭頂禮敬那超越一切譬喻的如來。在"一切"處因為o音如同前詞末元音，所以從那之後有中斷，在"的比喻"處不超過如同后詞開頭相似的音而住立的中斷，這是例子。 "牟尼"等。那正等覺者的智慧和慈悲無邊際，因為能作無量眾生和無量所知的對象而無邊限地顯現。我常禮敬那無邊智慧的、因為所知是無邊的即使在生滅中也以對象的言說具有無邊智慧的、因此而最上、殊勝的牟尼王，因為Ya音替換如同后詞開頭，所以不到達它就有中斷。在"慈悲和無邊"處，因為Ca等如同前詞末尾且Pa等如同后詞開頭，所以在"和"和"無"也有中斷。 在Ca等Pa等處的反例如下： 54 大慈悲大智慧, 和於此最上增長; 我禮敬那最勝的, 具殊勝功德之處。 54. "大"等。"於此"即于那勝者。"最上增長"即大慈悲等的殊勝增長。因此而為殊勝功德之處，因此而最勝、至上的那個勝者，這是其連線。這裡將依附前詞的Ca音作為后詞開頭而在那之前做的中斷，和將與后詞開頭相連的Pa音作為前詞末尾而在Pa音之後做的中斷都是錯誤的，所以兩處都是反例。 54. 在作為Ca等Pa等範圍的反例如下。"大慈悲"等。於此即于那勝者有大慈悲和大智慧這些最上增長即殊勝增長。我禮敬那殊勝功德之處即最上功德源泉、因此而最勝的勝者。這裡將Ca音作為后詞開頭，將Pa音作為前詞末尾而進行中斷，所以"和於此、那最"兩處都是反例。 55 離開詞義順序的, 稱為順序錯亂如: "或給我田或村落, 或給美好國土"。 55. "詞"等。離開、脫離詞語的意義順序的稱為順序錯亂。用"田"等來說明這個不適當的請求順序顯示說話者的愚昧。因為連田地都不願給予的人，怎麼會給予村落等呢？ 55. "詞義"等。離開、脫離詞語的意義順序的這個句子叫做順序錯亂。舉例"如"等。給我美好的田地或村落或地方或國土。這裡"田地"等請求順序若不是說話者的愚昧就不能顯示適當的詞義順序，因為這樣連田地都不願給予的人怎麼會給予村鎮國土等呢？這是順序損失。 56 超越世間意義的, 認為過度表述如: "太過擁擠了空中, 因她胸部隆起"。 56. "世間"等。在世間所知的是世間的，超越、不隨順那個世間意義即所表示的，那就稱為過度表述。用"如"等來舉例。因為這個女子的胸部、乳房的隆起、擴充套件，空中、天空太過擁擠、極其狹小。

56.『『Lokiyatthi』』ccādi. Lokiyatthaṃ loke pasiddhamabhidheyyaṃ atikkantaṃ kathanākārena atikkamitaṃ vākyaṃ ativuttamiti mataṃ. Udāharati 『『yathi』』ccādi. Etissā thanajambhane thanānaṃ vijambhane ākāsaṃ atisambādhaṃ anokāsaṃ. Ettha payodharānaṃ mahantattaṃ vadāmāti loke mahantanti pasiddhaṃ gaganamapi atikkantattā vākyamativuttadosena dūsitaṃ.

57.

Samudāyatthato』petaṃ, taṃ apetatthakaṃ yathā;

Gāviputto balībaddho, tiṇaṃ khādī pivī jalaṃ.

57.『『Samudāyi』』ccādi. Samudāyassa pakaraṇato padasandhino vākyassa attho abhidheyyaṃ aṅgaṅgibhūtaṃ kriyākārakasambandhīvisesalakkhaṇaṃ saṃvohārikaṃ, tato apetaṃ apagataṃ suññaṃ, vinā [na (ka.)] padatthamattena tassa katthaci byabhicārābhāvato etādisaṃ yaṃ tamapetatthakanti vidhi. Na hi 『『gāviputto』』ccādīsu samudāyattho sambhavati.

57.『『Samudāyi』』ccādi. Samudāyatthato visesanavisesyabhūtakriyākārakasambandhehi yuttavākyasaṅkhātapadasamudāyassa sambandhapadattā vohārānurūpaatthato apetaṃ apagataṃ, avayavatthamattassa vā sabbattha labbhamānattā samudāyatthato suññaṃ, taṃ vākyaṃ apetatthakaṃ nāma. Yathiccādinā udāharati 『『gāviputto balībaddho usabho tiṇaṃ khādi, jalaṃ pivī』』ti. Ettha avayavatthamattena vinā samudāyena gamyamānassa kassaci visesatthassa abhāvā samudāyatthato apagataṃ nāma hoti.

58.

Bandhe pharusatā yattha, taṃ bandhapharusaṃ yathā;

Kharā khilā parikkhīṇā, khette khittaṃ phalatya』laṃ.

58.『『Bandhe』』ccādi. Kharāiccādikaṃ bandhapharusaṃ sutisubhagattābhāvato kharā kakkasā khilā khāṇukādayo parikkhīṇā khayaṃ pattā yato, tasmā khette kedāre khittaṃ vuttaṃ alamaccantaṃ phalati nipphajjati. vākyadoso.

58.『『Bandhe』』ccādi. Bandhe bandhasarīre pharusatā sutisukhatābhāvato pharusabhāvo yattha vākye bhavati, taṃ vākyaṃ bandhapharusaṃ nāma hoti. Yathāti udāharati. Kharā kakkasā khilā khāṇukādayo parikkhīṇā yasmā khīṇā honti, tasmā khette khittaṃ vuttaṃ bījaṃ alaṃ atisayena phalati nipphajjati.

Vākyadosaniddesavaṇṇanā niṭṭhitā.

Vākyatthadosaniddesavaṇṇanā

59.

Ñeyyaṃ lakkhaṇamanvattha-vasenā』pakkamādinaṃ;

Udāharaṇametesaṃ, dāni sandassayāmya』haṃ.

59.『『Ñeyya』』miccādi. Apakkamādīnaṃ yathāuddiṭṭhānaṃ lakkhīyati udāharaṇamanenāti atthena lakkhaṇaṃ anvatthavasena apagato kamo yattha taṃ apakkamantiādinā atthānugamanavasena ñeyyaṃ viññātabbaṃ. Idāni vākyadose niddisitvā avasarappatte imasmiṃ kāle etesaṃ apakkamādīnaṃ udāharaṇaṃ lakkhiyaṃ ahaṃ sandassayāmi pakāsessāmi.

1. Idāni uddiṭṭhānukkamena apakkamādiatthadosāni vibhāveti 『『ñeyya』』miccādinā. Apakkamādīnaṃ apakkamocityahīnādīnaṃ lakkhaṇaṃ apakkamādivisayabuddhiyā aviparītavuttiyā pavattikāraṇaṃ anvatthavasena apagato kamo yatthiccādivacanatthānugatañāṇavasena ñeyyaṃ ñātabbaṃ, visuṃ lakkhaṇaṃ na vadāmāti vuttaṃ hoti. Idāni ahaṃ etesaṃ apakkamādīnaṃ udāharaṇaṃ lakkhiyaṃ sandassayāmi. Atthānugatamanvatthaṃ anvatthassa ñāṇassa vasoti viggaho.

Tatthāpakkamaṃ yathā

60.

Bhāvanādānasīlāni, sammā sampāditāni』ha;

Bhogasaggādinibbāna-sādhanāni na saṃsayo.

讓我將這段巴利文直譯成簡體中文： 56. "世間意義"等。超越、在表達方式上超過世間所知的所表示的句子被認為是過度表述。用"如"等來舉例。因為這個人的胸部隆起、胸部擴充套件，空中太過擁擠、無處可容。這裡說"我說乳房很大"時，因為超越了在世間所知的"天空很大"，所以句子被過度表述的過失所污染。 57 離開總體意義的, 稱為離義如: "牛之子強健牛, 食草又飲水"。 57. "總體"等。總體即語境、詞語連線的句子的意義即所表示的、作為整體部分的動作與作者關係的特徵、約定俗成的，離開、遠離、空無那個，因為除了單純詞義外在任何地方都沒有逾越，具有這樣性質的稱為離義。因為在"牛之子"等中總體意義是不可能的。 57. "總體"等。離開、遠離作為限定語和被限定語的動作與作者關係相應的稱為詞語總體的句子的連線詞的符合習慣的意義，或因為在一切處只能獲得部分意義而空無總體意義的那個句子叫做離義。用"如"等來舉例:"牛之子強健牛食草，飲水"。這裡因為除了部分意義外通過總體所理解的任何特殊意義都不存在，所以叫做離開總體意義。 58 結構粗糙之處的, 稱為結構粗糙如: "粗硬荒地已消盡, 田中播種結果足"。 58. "結構"等。"粗硬"等是結構粗糙的，因為沒有悅耳性，粗硬、剽悍的荒地、樹樁等已消盡、達到滅盡，因此在田地、稻田中播種、種植的充分地、極度地結果、生長。這是句子過失。 58. "結構"等。在結構即句子結構中有粗糙性即因為沒有悅耳性而有粗糙性的句子叫做結構粗糙。用"如"來舉例。因為粗硬、剽悍的荒地、樹樁等已消盡、滅盡，所以在田中播種、種植的種子充分地、極度地結果、生長。 句子過失解說完畢。 句子意義過失解說 59 應依詞義理解, 非序等的特徵; 這些的例子, 現在我來顯示。 59. "應知"等。應當依詞義理解、了知如前列舉的非序等的特徵即以此來表示例子的意思,以詞義隨順的方式即"離開順序的那個是非序"等的方式。現在在說明句子過失之後，在這個適當的時候我將顯示、闡明這些非序等的例子即所表示的。 59. 現在按照列舉的順序來闡明非序等意義過失用"應知"等。應當依詞義即依"離開順序的地方"等語詞意義的隨順智慧的方式來了知、理解非序、合宜缺失等的特徵即非序等範圍認知的不錯亂運作的原因，意思是我不另外說明特徵。現在我來顯示這些非序等的例子即所表示的。"隨順意義的是隨詞義，隨詞義的智慧的力量"是詞義分析。 其中非序如： 60 修習佈施與戒, 在此善加成就; 能成就享樂天界, 及涅槃無疑惑。

60.『『Bhāvanā』』iccādi. Sammā alobhādihetusampattiyā sakkaccaṃ sampāditāni nipphāditāni. Ettha bhogasaggādinibbānānaṃ hetavo yathākkamaṃ dānasīlabhāvanāyo, na tu bhāvanādānasīlāni.

60.Tattha tesu apakkamādīsu apakkamaṃ yathā apakkamassodāharaṇamevaṃ. Ocityahīnaṃ yathātyādīsupi evamattho veditabbo. 『『Bhāvani』』ccādi. Iha imasmiṃ attabhāve sammā sampāditāni alobhādihetusampattiyā sakkaccaṃ sampāditāni rāsikatāni bhāvanādānasīlāni bhogasaggādinibbānasādhanāni upabhogaparibhogāni, sagguppattiāyuārogyādīni, nibbānañceti etesaṃ sādhakāni. Na saṃsayo sadisavisadisavipākadāne saṃsayo nāma natthi. Ettha bhogasagganibbānānaṃ hetubhūtā pana kamato dānasīlabhāvanāyo bhavantīti phalakkamassa hetukkamaṃ viruddhamiti kamāpetaṃ nāma hoti.

Ocityahīnaṃ yathā

61.Pūjanīyataro loke, aha』meko nirantaraṃ.

Mayekasmiṃ guṇā sabbe, yato samuditā ahuṃ.

61.『『Pūjanīyi』』ccādi. Yato yasmā kāraṇā sabbe guṇā sīlādayo ekasmiṃ kevale mayi eva samuditā rāsibhūtā ahuṃ ahesuṃ, tasmā kāraṇā imasmiṃ sattaloke eko kevalo ahameva nirantaraṃ satataṃ pūjanīyataro atisayena pujjoti. Evamattapasaṃsanamarucitaṃ sappurisassa.

61.『『Pūjanīyatare』』ccādi. Yato yasmā sabbe guṇā sīlādayo ekasmiṃ mayi adutiye mayi eva samuditā rāsibhūtā ahuṃ ahesuṃ, tasmā loke sattaloke eko adutiyo ahameva nirantaraṃ satataṃ pūjanīyataro atisayena pūjanīyo. Evaṃ attappasaṃsanato ucitatāya parihānīti ocityahīnaṃ nāma.

Yathā ca

62.

Yācitohaṃ kathaṃ nāma, na dajjāmyapi jīvitaṃ;

Tathāpi puttadānena, vedhate hadayaṃ mama.

62.『『Yācito』』iccādi. Ettha 『『yadi yāciṃsu, jīvitampi yācakānaṃ dajjāmī』』ti dassitodāratāyānucitaṃ puttadāne hadayapavedhanakathanaṃ vessantarassa yajjevamavoca.

62.Yathā ca, evampi ocityahīnassa udāharaṇaṃ daṭṭhabbaṃ 『『yācito』』ccādi. Yācito yācakehi yācito ahaṃ jīvitamapi kathaṃ nāma na dajjāmi, tathāpi evaṃ dānajjhāsaye satipi puttadānena mama hadayaṃ vedhate kampate. Ettha vessantarassa 『『yadi yāceyyuṃ, jīvitamapi yācakānaṃ dajjāmī』』ti katapaṭiññāya puttadānena hadayakampanassa kathanaṃ cāgātisayayogasaṅkhātaudāraguṇassa ananucchavikanti ocityahīnaṃ.

Bhaggarīti yathā

63.

Itthīnaṃ dujjanānañca, vissāso nopapajjate;

Vise siṅgimhi nadiyaṃ, roge rājakulamhī ca.

63.『『Itthīna』』miccādi. Nopapajjate na yujjati. Ettha sambandhe chaṭṭhiyā pariccāgena viseiccādinā ādhāre sattamīniddeso attharītiyā bhaṅgo. Ādo majjhe ca cakārapariccāgā saddarītiyā bhaṅgo, rītīnaṃ anantattā bhaṅgāpyanantā. Udāharaṇaṃ tu disāmattaṃ.

我來將這些巴利文翻譯成簡體中文： 60 "修習"等。由於無貪等因緣具足，認真地完成和成就。這裡，財富、天界乃至涅槃的因緣，按照次第是佈施、持戒和修習，而不是修習、佈施和持戒。 在這裡，對於退避等事項中的退避，就如退避的例子那樣。對於"缺乏適當"等也應當如此理解。"修習"等。在此生中，由於無貪等因緣具足而認真完成的、積累的修習、佈施和持戒，能夠成就享受、消費、天界往生、長壽、健康等以及涅槃。對於相似與不相似的果報，毫無疑問。這裡，財富、天界和涅槃的因緣，依次是佈施、持戒和修習，因此果報的次第與因緣的次第相矛盾，這就是所謂的錯序。 缺乏適當如： 61 "在世間中我是最值得尊敬的人， 因為一切功德都聚集在我一個人身上。" "值得尊敬"等。因為一切功德，如戒等，都聚集在我一個人身上，所以在這眾生世界中，唯獨我一個人經常最為值得尊敬，特別值得崇拜。這樣的自我讚揚對善人來說是不恰當的。 "最值得尊敬"等。因為一切功德，如戒等，都聚集在我這獨一無二的人身上，所以在眾生世界中，唯獨我一個人經常最為值得尊敬，特別值得崇拜。這樣的自我讚揚缺乏適當性，所以稱為缺乏適當。 又如： 62 "當被人請求時，我怎能不施捨，即使是生命； 然而，因為佈施子女，我的心在顫動。" "被請求"等。這裡，毗濕婆多羅（祇樹給孤獨園）說"如果他們請求，我甚至會把生命施捨給乞求者"，但在佈施子女時卻說心在顫動，這與他表現出的慷慨不相稱。 又如，應當看到缺乏適當的例子："被請求"等。當被乞求者請求時，我怎能不施捨，即使是生命；然而，即使有如此施捨的意願，因為佈施子女，我的心在顫動戰慄。這裡，毗濕婆多羅曾發誓"如果他們請求，我甚至會把生命施捨給乞求者"，但在佈施子女時卻說心在顫動，這與他極度慷慨的崇高品質不相稱，因此是缺乏適當的。 破壞[語法規則]如： 63 "對婦女和惡人，不應該信任； 對毒蛇、河流、疾病和王宮也是如此。" "對婦女"等。"不應該"意為不適合。這裡，在關係上舍棄屬格，而在"毒"等詞用處格第七格表示，這是違反意義規則。在開頭和中間省略連詞"和"，這是違反語法規則。由於規則無窮，違反規則也就無窮。這只是一個示例而已。

63.『『Itthīna』』miccādi. Itthīnañca dujjanānañca vissāso sahavāsādīhi vissāso nopapajjate anatthasaṃsayānivattikāraṇattā na yujjati. Vise garaḷe ca siṅgimhi siṅgavati mahiṃ sādo ca nadiyañca roge vaḍḍhamānake roge ca rājakulamhi ca vadhabandhanādikārake rājakule ca vissāso nopapajjate. Ettha ādo sambandhe chaṭṭhiyā ārabhitvā taṃ pahāya sattamiyā vuttattā attharīti ca, ādimajjhesu casaddapariccāgato saddarīti ca bhinnā. Casaddaṃ payuñjantena ādo eva vā ante eva vā paccekaṃ vā yojetabbaṃ hoti. Īdiso payogo rītibhaṅgo nāma hoti. Rītīnaṃ bahuttā rītibhaṅgadosāpi bahuvidhā. Idaṃ pana mukhamattanidassanaṃ.

Sasaṃsayaṃ yathā

64.

Munindacandimāloka-rasalolavilocano;

Jano』vakkantapantho』va, gopadassanapīṇito.

64.『『Munindi』』ccādi. Candimā viya candimā, munindoyeva candimā, tassa ālokanaṃ dassanaṃ, āloko pakāso vā, tasmiṃ raso anurāgo, tena lolāni capalāni locanāni akkhīni yassa so jano avakkanto okkanto paviṭṭho pantho maggo yena avakkantapantho eva gunnaṃ raṃsīnaṃ, iṭṭhatthanipphattisūcakabhāvena gopadatthassa vā padassanena pīṇito muditoti ettha gorūpassa padassanenātipi viññāyatīti sandeho.

64.『『Munindi』』ccādi. Munindacandimālokarasalolavilocano munindasaṅkhātassa candimassa āloke dassane pātubhāve vā rasena ālayena cañcalanetto jano avakkantapanthova otiṇṇamaggova buddhassa dassanatthāya maggamotiṇṇoti adhippāyo. Gopadassanapīṇito gosaṅkhātaraṃsipadassanena, abhimaṅgalasammatagopadassanena vā santuṭṭho hoti. Ettha gopadassanenāti ca atthassa gamyamānattā viññātuṃ saṃsayo uppajjatīti sasaṃsayaṃ nāma. Avakkanto pantho yenāti ca, gunnaṃ raṃsīnaṃ, gāvassa vā padassananti ca, gopadassanena pīṇitoti ca viggaho.

65.

Vākyatthato duppatīti-karaṃ gāmmaṃ mataṃ yathā;

Poso vīriyavāso』yaṃ, paraṃ hantvāna vissami.

65.『『Vākya』』iccādi. Paraṃ sattuṃ hantvāna paharitvā vīriyavā sūro soyaṃ poso puriso vissami vissattho. Ayamattho tāva na duppatīto. Paraṃ accantaṃ hantvāna vīriyavā ucitasambhavo soyaṃ poso vissamīti duppatītoyamattho.

1. Anvatthavasena lakkhaṇassa apākaṭattā salakkhaṇaṃ lakkhiyamudāharati 『『vākyatthato』』ccādinā. Vākyatthato duppatītikaraṃ viruddhappakāsakaṃ gāmmanti mataṃ. Yathāti udāharati. Paraṃ sattuṃ hantvāna māretvāna vīriyavā sūro so ayaṃ poso vissami vigataparissamo ahosi, ayamattho iṭṭho. Paraṃ atisayena hantvāna vītikkamaṃ katvā vīriyavā upacitasambhavo upacitasukko so ayaṃ puriso vāyāmena vissami vigatavāyāmo ahosīti. Imassatthassa asabbhārahattā gāmmattaṃ. Vīriyaṃ ussāho sambhavo vā assa atthīti viggaho.

66.

Duṭṭhālaṅkaraṇaṃ tetaṃ, yatthālaṅkāradūsanaṃ;

Tassālaṅkāraniddese, rūpamāvībhavissati.

66.『『Duṭṭhā』』iccādi. Yattha yasmiṃ vākye alaṅkārānaṃ dūsanaṃ vikaṭatā, etantu duṭṭhālaṅkaraṇaṃ duṭṭhālaṅkaraṇaṃ nāma, tassa duṭṭhālaṅkārassa rūpaṃ sarūpaṃ alaṅkāraniddese taṃnāmake paricchede āvībhavissati pakāsissati, tattheva taṃ dassayissāmīti adhippāyo.

我來將這些巴利文翻譯成簡體中文： 63 "對婦女"等。對於婦女和惡人，不應該通過共住等而產生信任，因為這會導致危險和憂慮；對毒蛇（有毒物）、具有角的動物、河流、增長的疾病和可能導致殺戮囚禁等的王宮，也不應該信任。這裡，開始時用屬格表示關係，後來捨棄而用第七格，這違反了意義規則；在開頭和中間省略連詞"和"，這違反了語法規則。使用連詞"和"時，應該只在開頭或結尾使用，或者對每項分別使用。這樣的用法就是所謂的違反規則。由於規則眾多，違反規則的過失也有多種。這只是一個簡單的示例。 猶豫不定如： 64 "目光貪戀于牟尼王月光之美的人們， 如同踏上道路，因見牛跡而歡喜。" "牟尼王"等。月亮般的牟尼王，觀看他就如觀看月光，或是他的光輝，對此產生喜愛，因而雙眼流轉不定的人們，踏上或進入道路，因見到牛的光芒，表示達成所愿，或因見到牛跡而歡喜。這裡可以理解為因見到牛的形象而歡喜，所以產生疑惑。 "牟尼王"等。目光因喜愛而流轉于牟尼王月亮之光明或顯現的人們，如同踏上道路，意思是爲了見佛而踏上道路。因見到稱為牛的光芒，或因見到被認為是吉祥的牛跡而滿足。這裡因為"見牛"可以有多種理解，所以產生疑惑，這就是所謂的猶豫不定。可以分析為：被他踏上的道路，牛的光芒，或牛的足跡，因見到牛跡而歡喜。 65 "語義難以理解的粗俗表達如： 這個精進的人，殺死了他人後我休息。" "語"等。殺死敵人之後，這個勇猛精進的人休息下來。這個意思還不難理解。但"極度地殺戮之後，這個精進的、適當出生的人休息"這個意思就難以理解了。 65. 由於特徵的本質不明顯，就用實例來說明特徵："語義"等。被認為是語義難以理解的、表達矛盾的就是粗俗。如何呢？舉例說明。殺死敵人之後，這個勇猛精進的人變得不疲倦了，這是合適的意思。但"極度殺戮、違犯之後，這個精進的、積累了精液的人因努力而變得不需努力了"，這個意思因為包含不雅內容而顯得粗俗。可以分析為：他具有精進、努力或生機。 66 "有過失的修飾就是 對修飾的破壞， 它的形式將在 修飾的說明中顯現。" "有過失"等。在某個句子中對修飾的破壞，即扭曲，這就是所謂的有過失的修飾。這種有過失的修飾的形式將在名為修飾說明的章節中顯現出來，意思是將在那裡說明它。

66.『『Duṭṭhālaṅkari』』ccādi. Yattha vākye alaṅkāradūsanaṃ alaṅkārānaṃ virodho hoti, etaṃ vākyatthanissitaṃ etaṃ vākyaṃ duṭṭhālaṅkaraṇaṃ duṭṭhālaṅkāro nāma, tassa duṭṭhālaṅkaraṇadosopalakkhitavākyassa rūpaṃ sarūpaṃ lakkhiyaṃ alaṅkāraniddese alaṅkārānaṃ nidassanaṭṭhānabhūte paricchede āvībhavissati. Ettha vuttepi puna tatthāpi vattabbaṃ siyāti na vuttanti adhippāyo. Uddese 『『duṭṭhālaṅkatī』』ti vatvā idāni 『『duṭṭhālaṅkaraṇa』』nti vacanaṃ alaṅkati alaṅkaraṇaalaṅkārasaddānaṃ tulyatthattā na virujjhati.

67.

Kato』tra saṅkhepanayā mayā』yaṃ,

Dosānamesaṃ pavaro vibhāgo;

Eso』va』laṃ bodhayituṃ kavīnaṃ,

Tamatthi ce khedakaraṃ parampi.

Iti saṅgharakkhitamahāsāmipādaviracite subodhālaṅkāre

Dosāvabodho nāma

Paṭhamo paricchedo.

我來將這些巴利文翻譯成簡體中文： 66 "有過失的修飾"等。在某個句子中，如果有對修飾的破壞，即與修飾相矛盾，這種依賴於句義的句子就叫做有過失的修飾。這種以有過失修飾缺陷為特徵的句子的本質和特徵將在修飾說明，即用於說明修飾的章節中顯現。這裡雖然已經說明，但意思是在那裡還要再說。在總說中說"有過失的修飾"，而現在說"有過失的修飾"，因為"修飾"、"裝飾"和"裝飾品"這些詞義相同，所以並不矛盾。 67 "這些過失的殊勝分類， 我已用簡略方式完成； 這對詩人的理解已足夠， 若還有更多將徒增疲勞。" 以上是由僧護大師所著《明曉修飾論》中 名為"了知過失"的 第一章。

1. Evaṃ 『『sodāharaṇametesaṃ, lakkhaṇaṃ kathayāmyaha』』nti katapaṭiññānurūpaṃ paṭipajja dāni 『『katotri』』ccādinā nikkhipananayaṃ saṅkhipati. Atra imasmiṃ adhikāre, paricchede vā esaṃ yathāvuttānaṃ dosānaṃ padadosādīnaṃ pavaro uttamo vibhāgo vibhajanaṃ saṅkhepanayā saṅkhepakkamena, na vitthārato, yato aparisaṅkhyeyyānaṃ natthi pariyanto mayā kato niṭṭhāpito. Nanu 『『saṅkhepanayā』』ti vuttattā purātanehi [purātarehi (ka.)] dīpitā santi bahū dosā, te pariccattā siyunti? Ettha vuccate, vitthārakkamassa anadhippetattā 『『saṅkhepanayā』』ti vuttaṃ, na pana sabbathā pariccāgena. Tathā hi–

『『Nihantu soyaṃ jalitaṃ, pataṅgo aripāvaka』』ntiādīnaṃ

Akkhamatthantarādikaṃ viruddhatthantarānugatanti ca. Ettha hi pataṅgasaddena jotiriṅgaṇasaṅkhātamatthantaramasamatthamicchitatthe 『『vacanti gaṇḍā』』tyevamādikaṃ amaṅgalaapayuttapadādikaṃ kiliṭṭhe antogadhanti ca.

Gajahesādi sambandhadūsitaṃ lokavirodhi, sogatāgamādīsu pasiddhaṃ rūpakkhandhādikamaññatra vuttaṃ appatītaṃ nāma. Idaṃ āgamavirodhiiti, sambandhadūsitappatītādikaṃ virodhimhi paviṭṭhanti ca, ānetabbahetuttā hetvapekkhaṃ neyyato na byatiriccatīti ca.

『『Devo voharatu klesaṃ, rāhukhinno divākaro』』

Iccādikaṃ asāmatthyābhidheyyādikaṃ ocityahīne saṅgahitanti ca. Jigucchaasabbhasaṃsūcakaatthantarakañca gāmmaṃ duppatītikare saṅgayhatīti ca. ( ) [(duruccāraṇaṃ)?] Sabandhapharusameveti ca.

Ettha pana ocityahīnaduppatītikarānaṃ vākyatthadosattepi phandhapharusassa ca vākyadosatte padapadatthānaṃ dosato vākyameva duṭṭhaṃ siyā, vākyañca padehi viriccate, pade duṭṭhe vākyattho ca duṭṭho siyā. Padadosato vākyavākyatthānaṃ nānābhāvābhāvañāpanatthaṃ asāmatthiyābhidheyyādikaṃ padaṃ ocityahīnādivākyatthadosādīsu anto kathitaṃ. Tathā hi purātanehi viruddhatthantarādīhi padehi viracitaṃ vākyaṃ viruddhantiādinā bahūni duṭṭhāni vākyāni dassitāni. 『『Harisamānayī』』ti ettha hapubbaṃ risa』mānayīti icchitatthā pari bhaṭṭhaṃ bhaṭṭhaṃ. Nānatthamappasiddhehi yuttaṃ guḷhaṃ, yathā 『『sakko sahassagū』』ti. Iti bhaṭṭhaguḷhatthādayo pasādālaṅkāraviruddhāti ca.

Vākyepi visandhikamihānupayogīti ca, vākyantaropagataṃ vākyaṃ vākyagabbhaṃ, vākyantarapadasammissaṃ 『『apāthyameso dissati, vejjaṃ khādatyanārata』』miccādikaṃ vākyasaṃkiṇṇañca byākiṇṇe samohitanti ca.

『『Kācuyyāne mayā diṭṭhā, vallarī pañcapallavā;

Pallave pallave mudhā, yassā kusumamañcarī』』ti.

我來將這段巴利文翻譯成簡體中文： 67 如前所說"我要解說這些具有實例的特徵"的承諾，現在以"已完成"等來總結結束的方式。在這個主題或章節中，我已用簡略方式，而不是詳細方式完成了對這些前述過失，如詞過失等的最殊勝分類和區分，因為無法窮盡的事物是沒有邊際的。 有人可能會問：既然說是"用簡略方式"，是否意味著古人闡述的許多過失都被捨棄了？對此回答說，說"用簡略方式"是因為不打算詳細說明，而不是完全捨棄。例如： "愿這隻飛蛾消滅 閃耀的敵人之火"等 這裡包含了不恰當的其他含義和矛盾的其他含義。在這裡，"飛蛾"一詞表示光蟲這樣不適合所要表達意思的其他含義，如"膿包流出"等這樣不吉利和不恰當用詞等，都包含在污穢之中。 象鳴等破壞關聯且違背世間常理，在佛教經典等中廣為人知的色蘊等在其他地方說出則令人難以理解，這就是所謂的違背經典。關聯破壞、難以理解等屬於矛盾類別，因為需要推理所以不超出推理範疇。 "愿天神除去煩惱， 被羅睺吞噬的太陽" 這樣的句子因為缺乏能力表達等，被包含在缺乏適當之中。令人厭惡和暗示粗鄙意思的其他含義被包含在難以理解的粗俗表達中。（難以發音的）只是語音粗糙而已。 這裡，雖然缺乏適當和難以理解是句義過失，語音粗糙是句子過失，但由於詞和詞義的過失，句子本身就變得有過失，而句子又由詞組成，詞有過失則句義也有過失。爲了說明詞的過失會導致句子和句義不同或相同，將缺乏能力表達等詞的過失包含在缺乏適當等句義過失中。因此，古人用具有矛盾含義等的詞造句，以"矛盾"等方式展示了許多有過失的句子。在"帶來吉祥"這個例子中，"ha"開頭的"ri"和"samānayi"組合產生了偏離預期含義的過失。由具有多種含義但不常見的詞組成的就是隱晦難解，如"帝釋天有千牛"。因此，偏離和隱晦等與清凈修飾相違。 句子中不相連的在這裡不相關，句子中包含其他句子叫做懷句，與其他句子的詞混雜的句子如"他看起來不健康，不斷地吃醫生"等叫做混雜句，都包含在混亂之中。 "我在花園中看見一株藤， 有五片嫩葉， 在每一片葉子上， 都徒然開著一串花。"

Idamavācakaṃ paheḷikāya pamussitāsannissitanti ca, tattha ca kavinā uyyānasaddena gehaṃ, latāvācinā vallarīsaddena aṅganā, pallavasaddena karacaraṇadasanacchadā, mañcarīsaddena nakhasobhā dantakantiyo ca vattumicchitā, vākyatthepi paduminīnaṃ rattiyamunniddatādikaṃ viruddhaṃ virodhinilīnanti ca nātyanuññātā, na tu sabbathā pariccāgena. Esova evaṃ yathāvuttanayena niṭṭhāpito ayaṃ saṅkhepanayo eva kavīnaṃ paṇḍitajanānaṃ khedakaraṃ 『『kathaṃ nāma bandhepīdisaṃ sati santī』』ti evamāsuhanopajanaṃ paraṃ padadose asādhusandiddhapariyāya ñeyyaappatītatthaappayojaka dubbodhadesiyādikaṃ, vākyadose adhikaūnabhaggacchandādikaṃ, vākyatthadose upakkamopasaṃhāravisamañceti iccevamādikamaparampi dūsanaṃ atthi ce yadi bhaveyya, tampi bodhayitumavagametuṃ alaṃ samatthaṃ yathāvuttadosānusārena buddhimantehi sakkā ūhitunti.

Evaṃ vadato ca ganthakārassāyamadhippāyo – ye dosā vibhāgaso na vuttā, te mayā ganthagāravabhayā saṅkhepitā, lakkhaṇato tu saṅgahitā. Na hi tesamantaṃ ko jahāpeti.

Tattha saddasatthaviruddhamasādhu. Yaṃ kriyādinimittamupādāya atthantarepi vattate, taṃ saññābhāveneva payuttaṃ sandiddhaṃ, yathā 『『ravimhihimahā』』ti, idaṃ pana visesanatthe sādhu hoti. Pasiddhasaññāsaddassa pariyāyantarena parikappitapadaṃ pariyāyañeyyaṃ, yathā 『『vaḷavāmukhene』』ti ettha 『『assavanitānanena』』 iti. Yaṃ accantābyabhicārībhāvena visesyassa guṇaṃ vadati, taṃ appatītatthaṃ, yathā 『『kaṇhamasī』』ti. Adhigatatthānupayogaṃ appayojakaṃ, yathā 『『atiphenilaṃ sāgaramalaṅghī』』ti. 『『Manuññaddhanayo pāde, khādayo kani bhanti te』』 iccādiko dubbodho, kani kaññe khādayo gaggharikā. 『『Ime lāvaṇyatallā te, gallā lolavilocane』』iccādiko desiyo, tallo jalāsayaviseso, gallo kapolo. 『『Saggasevīnaṃ ripūnamitthīnamakaṅkaṇo pāṇi. Nettamanañjana』』ntiādikaṃ adhikaṃ. 『『Akaṅkaṇo pāṇī』』tiādinā vedhabyassa gammamānattā 『『saggasevīna』』nti adhikanti. Yattha vattabbassa ūnatā, taṃ ūnaṃ, yathā 『『tilokatilakaṃ muni』』ntiādi. Ettha 『『vandāmī』』ti ūnaṃ, chandobhaṅgānvitaṃ vaco bhaggacchandaṃ pākaṭaṃ. Ārambhāvasānena visamaṃ upakkamopasaṃhāravisamaṃ, taṃ pana āraddhakkamapariccāgenāparena nikkhipanaṃ veditabbaṃ.

Iti subodhālaṅkāre mahāsāmināmikāṭīkāyaṃ

Dosāvabodhaparicchedo.

我來將這段巴利文翻譯成簡體中文： 這是謎語中不表達含義而依賴於暗示的例子。在這裡，詩人想用"花園"一詞表示房屋，用表示藤蔓的"藤"字表示女人，用"嫩葉"表示手、腳、牙齒和嘴唇，用"花串"表示指甲的光彩和牙齒的美麗。在句義中，蓮花在夜晚開放等矛盾的內容也隱含在矛盾之中，這些並不完全被認可，但也不是完全捨棄。 這樣按照所說方式完成的簡略方式，足以讓詩人們理解其他的過失，如"為什麼在創作中會有這樣的事"而產生煩惱。在詞的過失中有不正確、含糊、需要推理、意義難解、無用、難懂和方言等；在句子的過失中有多餘、不足、破壞韻律等；在句義的過失中有開頭和結尾不一致等。如果還有其他的過錯，有智慧的人也能夠根據所說的過失類推理解。 這樣說的作者的意思是：那些沒有詳細分類說明的過失，我因為擔心著作過於冗長而簡略說明，但從特徵上已經包含了。確實沒有人能窮盡它們的邊際。 其中，違反語法的是不正確的。依據動詞等原因在其他含義中也適用，但僅作為名稱使用的是含糊的，如"在太陽中有雪"，這在修飾義中是適當的。用其他同義詞替代衆所周知的名詞是需要推理的同義詞，如在"馬頭"中用"馬女之口"。用絕對不變的性質說明所修飾對象的特質是難解的意義，如"你是黑色的"。對已知義項無用的是無用的，如"跨越了泡沫很多的海洋"。"悅耳的財主，在腳下，食者在少女那裡閃耀"等是難懂的，"kani"是少女，"khādayo"是鈴鐺。"這些是你美麗的水池，是你流轉眼眸的臉頰"等是方言，"tallo"是某種水池，"gallo"是臉頰。"生天者的敵人的女人們的無鐲手。眼睛無塗黑"等是多餘的。因為通過"無鐲手"等可以理解是寡婦，所以"生天者的"是多餘的。缺少應該說的是不足，如"三界之花的牟尼"等。這裡缺少"我禮敬"。具有破壞韻律的言語是破壞韻律，這是明顯的。開頭和結尾不一致的是開頭結尾不一致，這應該理解為放棄開始的次序而用另一種方式結束。 以上是《明曉修飾論大師註釋》中的 了知過失章。

1. Evaṃ 『『sodāharaṇametesaṃ, lakkhaṇaṃ kathayāmyaha』』nti katapaṭiññānurūpaṃ sampādetvā idāni 『『katotre』』ccādinā nigamento dose saṅkhipati. Atra imasmiṃ adhikāre, paricchede vā esaṃ dosānaṃ yathāvuttapadadosādīnaṃ pavaro lakkhaṇāvirodhalakkhiyato uttamo vibhāgo asaṅkarato vibhajanaṃ saṅkhepanayā vitthārāpaniyasaṅkhepakkamena mayā kato vutto esova yathāvutto eso saṅkhepakkamo eva kavīnaṃ viracayantānaṃ khedakaraṃ bandhasarīre īdisaṃ īdisappayogaṃ kathaṃ nāma karomīti evaṃ pavattakhedamuppādayantaṃ parampi asādhusandiddhādi aññampi dūsanamatthi ce, taṃ sabbaṃ bodhayituṃ bodhetuṃ alaṃ samattho hoti. Niyati avuttopi attho etenāti ca, saṅkhepo ca so nayo cāti viggaho.

Ihāniddiṭṭhaṃ

『『Nihantu soyaṃ jalitaṃ, pataṅgo aripāvaka』』ntiādikaṃ

Akkhamatthantarādikaṃ viruddhatthantare anupatattā na vuttaṃ, ettha sūriyavācako pataṅgasaddo jotiriṅgaṇavācakopi hotīti vattumicchitaamittaggivināse asamatthaññattho hoti.

『『Vacanti gaṇḍi』』ccādikaṃ āgame appasiddhaṃ lakkhaṇamattena sādhiyaṃ. Appayuttapadādidoso kiliṭṭhapadadose antogadho hotīti na vutto.

Gajahesāturaṅgakoñcanādādisambandhadūsitañca. Jināgamādīsu pasiddharūpakkhandhādikamaññatra payuttamappatītannāmātīdaṃ dvayaṃ yathākkamaṃ lokavirodhamāgamavirodhañca hotīti virodhipade antogadhaṃ hoti. Hetvapekkhaṃ ānetabbahetuttā neyye antogadhanti na vuttaṃ.

『『Devo voharatu klesaṃ, rāhukhinno divākaro』』

Iccādikaṃ asamatthābhidhāyiccādi ocityahīne antogadhanti na vuttaṃ. Ettha divākaro sayaṃ rāhugahito aññesaṃ kilesāpanayane asamatthoti tamasāmatthiyaṃ visesanabhūtena 『『rāhukhinno』』ti padena ñāyati.

Jigucchāvamaṅgalaasabbhānaṃ tiṇṇamaññatrassa jotakaṃ vācakaṃ vā atthantaraṃ vā gāmmaṃ duppatītikarattā vākyatthagāmmadoseyeva antogadhanti na vuttaṃ. Duruccāraṇabhūtalakkhaṇaṃ kaṭṭhaṃ bandhapharusato abyatirittanti na vuttanti. 『『Harisamānayī』』ti vattabbe hapubbaṃ risa』mānayiiccādikaṃ icchitatthato paribhaṭṭhattā bhaṭṭhañca 『『sakko sahassagū』』iccādikaṃ apasiddhavisaye pariyuttaguḷhañceti ime atthaguḷhādayo pasādālaṅkāraviruddhattā pasādaguṇādāneneva pariccattāti na vuttaṃ. Ettha hi sahassaṃ gāvo cakkhūni assāti sahassagūti sakkassa nāmaṃ guḷhaṃ nāma hoti.

Vākyadosepi visandhivākyaṃ idha anupayogittā na vuttaṃ. Vākyamajjhapatitavākyayuttaṃ vākyagabbhañca, vākyantarapadasammissaṃ.

『『Apāthyameso dissati, vejjaṃ khādatyanārataṃ』』

Iccādikaṃ vākyasaṃkiṇṇañca byākiṇṇe antogadhanti na vuttaṃ. Ettha eso bhisakko anārataṃ niccaṃ apāthyaṃ rogassa ahitaṃ dissati vadati. Eso rogī anārataṃ satataṃ apāthyaṃ ahitaṃ khādati. Vejjaṃ bhisakkaṃ dissati kujjhati. Evaṃ anekavākyehipi sandhivākyaṃ saṃkiṇṇaṃ nāma.

『『Kācuyyāne mayā diṭṭhā, vallarī pañcapallavā;

Pallave pallave mudhā, yassā kusumamañcarī』』ti.

我來將這段巴利文翻譯成簡體中文： 67 如此，按照"我要解說這些具有實例的特徵"的承諾完成後，現在用"已完成"等來總結過失的簡略說明。在這個主題或章節中，我已經用簡略方式，即避免詳細解說的方法，說明了這些過失，如前述詞的過失等的最殊勝分類，即不混淆特徵和所表現的最上等區分。這種簡略方式足以讓創作詩歌的詩人們理解，能引起他們思考"在作品中為什麼會有這樣的用法"而產生的困惑，以及其他如不正確、含糊等過失，如果還有的話。因為通過這個方法可以推知未說的意思，這就是所謂的簡略方式。 這裡未提到的： "愿這隻飛蛾消滅 閃耀的敵人之火"等 這樣的不恰當的其他含義因為屬於矛盾的其他含義而未說明。這裡表示太陽的"飛蛾"一詞也可以表示光蟲，所以在想要表達消滅敵人之火時變得不恰當。 "膿包流出"等在經典中不常見，只能從特徵上成立。不恰當用詞等過失包含在污穢詞的過失中，所以未說明。 象鳴、馬嘶、鶴鳴等破壞關聯，以及在佛教經典等中廣為人知的色蘊等在其他地方使用成為難以理解，這兩類分別屬於違背世間和違背經典，因此包含在矛盾詞中。需要推理的因為需要推導原因而包含在推理中，所以未說明。 "愿天神除去煩惱， 被羅睺吞噬的太陽" 這樣的不能表達等包含在缺乏適當中，所以未說明。這裡太陽本身被羅睺捕獲，通過"被羅睺吞噬"這個修飾語可知它無法為他人除去煩惱。 暗示或表達令人厭惡、不吉利、粗鄙三者之一的其他含義就是粗俗，因為導致難以理解所以包含在句義的粗俗過失中，所以未說明。難以發音的特徵是粗糙的，不超出語音粗糙，所以未說明。在應該說"帶來吉祥"時說"ha"開頭的"risa'mānayi"等因為偏離預期含義而是偏離，"帝釋天有千牛"等在不常見領域使用而是隱晦，這些失去清凈修飾所以通過給予清凈品質而被捨棄，因此未說明。這裡"有千牛"即"有千隻眼睛"是帝釋天的隱晦名稱。 在句子過失中，不連貫的句子在這裡無關，所以未說明。句子中夾雜其他句子的是懷句，與其他句子的詞混雜的如： "他看起來不健康， 不斷地吃醫生"等 是混雜句，包含在混亂中，所以未說明。這裡可以理解為：這位醫生不斷地說病人的忌口；這位病人不斷地吃忌口的東西；他對醫生髮怒。這樣用多個句子構成的連鎖句子就叫做混雜。 "我在花園中看見一株藤， 有五片嫩葉， 在每一片葉子上， 都徒然開著一串花。"

Idamavācakaṃ paheḷikāsu pamussitāsannissitamiti na vuttaṃ. Nanu cettha attanā paheḷikāya adassitattā avācakassa pamussitāya antogadhakaraṇaṃ asiddhena asiddhasādhananti? Nayidamevaṃ, 『『upekkhiyanti sabbāni, sissakhedabhayā mayā』』ti ca upari kiliṭṭhapadadosaparihāre 『『paheḷikāyamāruḷhā, na hi duṭṭhā kiliṭṭhatā』』ti ceti iminā purātanehi niddiṭṭhasoḷasapaheḷikāyopi dassitāti siddhena asiddhasādhanaṃ hoti. Tattha kavinā uyyānasaddena gehañca latāpariyāyavallarīsaddena aṅganā ca pallavasaddena karacaraṇādharā ca mañcarīsaddena nakhadantakantiyo ca vattumicchitā.

Vākyatthadosepi paduminīnaṃ rattiyaṃ pabujjhanādikaṃ viruddhaṃ virodhipadeyeva antogadhattā na vuttanti dassetuṃ 『『katotra saṅkhepanayā』』ti vuttaṃ, na pana tesaṃ sabbathā pariccattattāti. Ettha ocityahīnaduppatītikarānaṃ dvinnaṃ vākyatthadosatte sati bandhapharusassa vākyadosatte sati virodhino padadosatte sati 『『asamatthābhidhāyi』』ādipadaṃ, 『『jigucchādittayapakāsakā』』dipadaṃ, kaṭṭhapadaṃ, paduminīnaṃ rattiyaṃ phullatādi [dunniddatādi (ka.)] vākyatthañceti ime cattāro dosā bhinnajātikesu ocityādīsu kathaṃ saṅgahitāti? Saccaṃ, tathāpi padānaṃ duṭṭhatte sati vākyavākyatthānamaduṭṭhatā nāma natthīti padadosena sandhivākyavākyatthadosānamanaññattaṃ sissānaṃ ñāpanatthaṃ padadosādikaṃ vākyatthadosādīsu saṅgahitanti veditabbaṃ. Imināyeva purātanehi viruddhatthantarādipadehi vicaritaṃ vākyaṃ viruddhantiādinā duṭṭhāni bahūni vākyāni dassitānīti daṭṭhabbaṃ.

Imāyeva [imissāyeva (ka.)] gāthāya 『『tamatthi ce khedakaraṃ parampī』』ti ettha parasaddenaasādhusandiddhapariyāyañeyyāppatītatthaappayojaka- dubbodhadesiyādipadadose ca adhikaūnabhaggacchandādivākyadose ca upakkamopasaṃhāravisamasaṅkhāte vākyatthadose ca pariggaṇhāti. Ettha saddasatthaviruddhamasādhu nāma. Kriyānipphattikāraṇamupādāya atthantare pavattanāmaṃ visesanatthena vinā saññābhājane payuttaṃ sandiddhaṃ nāma, yathā 『『ravimhi himahā』』ti. Ettha himahā ravīti visesane kate doso natthi. Pasiddhasaññāsaddassa pariyāyanāmena kappitapadaṃ pariyāyañeyyaṃ nāma, yathā 『『vaḷavāmukhassa assavanitānana』』nti. Atisayā vinā bhāvitatthena visesyassa guṇavācakaṃ padaṃ appatītatthaṃ nāma, yathā 『『kaṇhamasī』』ti. Adhigatattānupayogipadaṃ appayojakaṃ nāma, yathā 『『atiphenilaṃ sāgaramalaṅghī』』ti. Appasiddhavacanaṃ dubbodhaṃ nāma, yathā–

『『Manuññaddhanayo pāde, khādayo kani bhanti te』』ti.

Kani he kaññe te tavapāde manuññaddhanayo manoharasaddasamannāgatā khādayo gaggharikā bhanti dibbantīti. Kismiñci deseyeva siddhanāmaṃ desiyaṃ nāma. Yathā–

『『Ime lāvaṇyatallā te, gallā lolavilocane』』ti.

He lolavilocane te tava ime gallā kapolā lāvaṇyatallā manuññatallā jalāsayavisesā bhavanti. Kenaci lesena pakāsitamatthamupādāya payuttamadhikaṃ nāma. Yathā–

『『Tvayi rājati rājinda, ripūnaṃ saggasevinaṃ;

Thīnaṃ akaṅkaṇo pāṇi, siyā nettamanañjana』』nti.

我來將這段巴利文翻譯成簡體中文： 這不是不表達含義而依賴於謎語中的遺忘，所以未說明。有人可能會問：在這裡因為自己沒有展示謎語，把不表達的包含在遺忘中，豈不是用未成立證明未成立嗎？不是這樣的，因為上文說"我因為擔心學生疲勞而略過一切"，在解釋污穢詞的過失時說"在謎語中出現的不是污穢"，通過這些話也展示了古人指出的十六種謎語，所以是用已成立證明未成立。在那裡，詩人想用"花園"一詞表示房屋，用表示藤蔓的"藤"字表示女人，用"嫩葉"表示手腳和嘴唇，用"花串"表示指甲和牙齒的美麗。 在句義過失中，蓮花在夜晚開放等矛盾內容因為包含在矛盾詞中所以未說明，爲了表示這點說"在這裡用簡略方式完成"，而不是完全捨棄它們。這裡，雖然缺乏適當和難以理解是句義過失，語音粗糙是句子過失，矛盾是詞的過失，那麼"不能表達"等詞、"表達令人厭惡等三者"等詞、粗糙的詞、蓮花夜晚開放等句義，這四種不同型別的過失如何包含在缺乏適當等不同類別中呢？誠然如此，但是當詞有過失時，句子和句義就不可能沒有過失，爲了讓學生知道詞的過失與連貫句子和句義的過失沒有區別，應該理解詞的過失等被包含在句義過失等中。由此也應該看到，古人用具有矛盾含義等的詞造句，以"矛盾"等方式展示了許多有過失的句子。 就在這首偈頌中，"如果還有其他令人煩惱的"這句話中的"其他"字包含了不正確、含糊、同義需推理、意義難解、無用、難懂、方言等詞的過失，多餘、不足、破壞韻律等句子的過失，以及被稱為開頭結尾不一致的句義過失。這裡，違反語法的叫做不正確。依據動作完成的原因在其他含義中流通的名稱，在沒有修飾意義的情況下用作專有名詞的叫做含糊，如"在太陽中有雪"。這裡如果作為"雪多的太陽"這樣的修飾就沒有過失。用同義詞替代衆所周知的專有名詞叫做同義需推理，如"馬頭是馬女之口"。沒有程度差別而用表示被修飾對像品質的詞叫做意義難解，如"你是黑色的"。對已知義項無用的詞叫做無用，如"跨越了泡沫很多的海洋"。不常見的用語叫做難懂，如： "悅耳的財主，在腳下， 食者在你那裡閃耀。" 意思是：少女啊，你的腳上悅耳動聽的鈴鐺閃耀。只在某些地方通用的名稱叫做方言，如： "這些是你美麗的水池， 是你流轉眼眸的臉頰。" 意思是：流轉眼眸的人啊，你的這些臉頰是美麗的水池。依據以某種方式表明的意思而使用的叫做多餘，如： "在你身上閃耀，王中之王， 生天者的敵人的 女人們的無鐲手， 眼睛將無塗黑。"

Ettha 『『akaṅkaṇo pāṇi, nettamanañjana』』nti imināyevathīnaṃ vidhavattaṃ gamyamānaṃ hotīti tappakāsanatthaṃ payuttaṃ 『『saggasevina』』nti idaṃ adhikaṃ nāma. Vattabbayuttato ūnaṃ vākyaṃ ūnaṃ nāma. 『『Tilokatilakaṃ muni』』nti ettha 『『vandāmī』』ti vattabbassa avuttattā ūnaṃ. Chandohānisaṃyuttaṃ bhaggacchandaṃ nāma. Idaṃ tesaṃ tesaṃ chandānaṃ akkharagaṇanato ūnādhikavasena pākaṭaṃ hoti. Ādyantato visamaṃ upakkamopasaṃhāravisamaṃ nāma. Idaṃ āraddhakkamaṃ pariccajitvā kamantarena niyamanti veditabbaṃ.

Iti subodhālaṅkāranissaye

Paṭhamo paricchedo.

1. Dosaparihārāvabodhaparicchedavaṇṇanā

68.

Kadāci kavikosallā, virodho sakalopya』yaṃ;

Dosasaṅkhyamatikkamma, guṇavīthiṃ vigāhate.

69.

Tena vuttavirodhāna-mavirodho yathā siyā;

Tathā dosaparihārā-vabodho dāni nīyate.

68-69. Iccevaṃ dosavibhāgaṃ paricchijja idāni yathāvuttadosaparihārakkamamupadisitumāha 『『kadācī』』tyādi. Sakalopi ayaṃ virodho viruddhatthantarādikato na koci eko eva dosesu, dosānaṃ vā saṅkhyaṃ gaṇanaṃ dosabhāvaṃ atikkamma paricchijja guṇānaṃ vīthiṃ padaviṃ guṇasabhāvataṃ vigāhate abbhupagacchati kadāci, na sabbadā. Kavino payujjakassa kosallā tādisavisayapariggahalakkhaṇanepuññakāraṇā, na tu yathā tathā ceti. 『『Tene』』ccādi. Yenevaṃ, tena kāraṇena vuttānaṃ viruddhatthantarādīnaṃ virodhānaṃ yathā yena pakārena avirodho niddosatā siyā bhaveyya, tathā tena pakārena dosānaṃ parihāro dūrīkaraṇaṃ avabujjhati ñāyati etenāti avabodho, tassa avabodho, tannāmiko paricchedo idāni nīyate ānīyate vuccateti attho.

68-69. Evaṃ dosavibhāgaṃ paricchinditvā idāni yathāvuttadosānaṃ parihāratthamārabhanto 『『kadācī』』tyādimāha. Sakalopi ayaṃ virodho padadosādiko dosasaṅkhyaṃ dosānaṃ, dosesu vā gaṇanaṃ dosabhāvaṃ atikkamma kadāci kavikosallā kavino byākaraṇābhidhānachandoalaṅkatiādīsu paricayalakkhaṇena paññāpāṭavena yato guṇavīthiṃ guṇapadaviṃ kevalaṃ guṇasabhāvaṃ vigāhate abbhupagacchati, tena kāraṇena vuttavirodhānaṃ yathāvuttapadadosādivirodhānaṃ avirodho aviruddhatā yathā siyā yena pakārena bhaveyya, tathā tena pakārena dosaparihārāvabodho yathāvuttapadadosādisambandhino pariharaṇakkamassa avabodhakāraṇattā tannāmikaparicchedo idāni laddhāvasare nīyate vuccate. Yathāvuttadosā kavisāmatthiyena niddosattaṃ bhajanti, tassa sāmatthiyassa upadesaṃ dassāmāti adhippāyo.

Padadosaparihāravaṇṇanā

Tattha viruddhatthantarassa parihāro yathā –

70.

Vindantaṃ pākasālīnaṃ, sālīnaṃ dassanā sukhaṃ;

Taṃ kathaṃ nāma megho』yaṃ, visado sukhaye janaṃ.

70.『『Vindanta』』miccādi. Pākena pariṇatabhāvena sālīnaṃ yuttānaṃ, manuññānaṃ vā sālīnaṃ rattasāliādīnaṃ sālijātīnaṃ dassanā sukhaṃ cetasikaṃ somanassaṃ vindantaṃ taṃ janaṃ visado ayaṃ megho ambudo kathaṃ nāma sukhayeti. Ettha tādisassa janassa asukhappadānaṃ garaḷassa meghassānurūpanti viruddhatthantaratā parihaṭā.

我來將這段巴利文翻譯成簡體中文： 這裡通過"無鐲手，眼睛無塗黑"就可以理解是寡婦的身份，爲了說明這點而使用的"生天者的"就是所謂的多餘。缺少應該說的句子叫做不足，如"三界之花的牟尼"中因為沒有說出應該說的"我禮敬"就是不足。具有韻律缺失的叫做破壞韻律，這是通過各種韻律中音節數的增減而明顯的。開頭和結尾不一致叫做開頭結尾不一致，這應該理解為放棄開始的次序而用另一種次序來確定。 以上是《明曉修飾論釋義》中的 第一章。 2.了知避免過失章的解釋 68 有時由於詩人的技巧， 這所有的矛盾超越過失的範疇， 深入美德之道。 69 因此，現在將說明 如何使所說的矛盾變得無矛盾， 即了知如何避免過失。 68-69.所有這些矛盾，不是僅僅一種過失，有時因為詩人在使用方面的技巧，即對這類領域的把握所顯示的精通，而不是隨意為之，超越了過失的計數或過失的本質，進入美德之道，即美德的境界或美德的本性。因此，爲了使前述的具有矛盾含義等的矛盾能以某種方式變得無矛盾，現在以那種方式來說明避免過失的了知，即通過它來了知避免過失的方法的這一章節。 68-69.這樣劃分了過失的分類后，現在爲了避免所說的過失而開始說"有時"等。所有這些矛盾，即詞的過失等，有時因為詩人的技巧，即詩人在語法、詞典、韻律、修飾等方面的修習所顯示的智慧敏銳，超越過失的計數或過失中的計數，即過失的本質，而進入美德之道，即美德的道路，純粹的美德本性。因此，爲了使前述的矛盾，即前述詞的過失等的矛盾能以某種方式變得不矛盾，現在在適當的時機說明了知避免過失，即因為是瞭解如何避免與前述詞的過失等相關的方法的原因而得此名的章節。意思是：前述的過失通過詩人的能力變得無過失，我將說明獲得這種能力的教導。 詞的過失的避免的解釋 其中，避免矛盾含義的方法如： 70 "看到成熟的稻子， 高貴的稻種得到快樂； 這清凈的云如何能 給那人帶來快樂呢？" "得到"等。對於與成熟，即成熟狀態相應的，或者悅意的稻子，即紅稻等稻種，因為看到而獲得快樂，即心中的喜悅的那個人，這清凈的云，即雨雲如何能給予快樂呢？這裡，對這樣的人不給予快樂是與有毒的云相符的，這樣就避免了矛盾含義。

1. Tattha viruddhatthantarassa parihāro yathā evaṃ. 『『Vindanti』』ccādi. Pākasālīnaṃ pariṇāmena yuttānaṃ, manuññānaṃ vā sālīnaṃ rattasāliādīnaṃ dassanā dassanahetu sukhaṃ cetasikasomanassaṃ vindantaṃ anubhontaṃ taṃ janaṃ taṃ kassakajanaṃ visado jaladāyako ayaṃ megho kathaṃ nāma sukhaye, na sukhayateva. Tādisassa janassa dukkhadānaṃ garaḷadāyakassa meghassāpi anurūpamiti viruddhaññattho apanīto hoti. Pākena sālinoti viggaho. Sukhaṃ karotīti sukhayeti nāmadhātu.

Yathā vā –

71.

Vināyakopi nāgosi,

Gotamopi mahāmati;

Paṇītopi rasāpeto,

Cittā me sāmi te gati.

71.『『Vināyakopi』』ccādi. Vīnaṃ pakkhīnaṃ nāyako, garuḷo, satte vinetīti vināyako, vuddho, bhagavā ca. Tattha yadā vināyako garuḷo, tadā tu nāgo pannagosīti viruddhaṃ, pakkhantare tvaviruddhaṃ bhagavato āgussa rāgādino abhāvato. Imesaṃ gunnaṃ atisayena go gotamo hīnapasu, gotamavaṃsāvatiṇṇattā gotamo bhagavā ca. Hīnapasu ca tvaṃ mahāmati asīti viruddhaṃ accantahīnapasuno mahatiyā paññāya abhāvato. Pakkhantare tu na byāghāto. Paṇīto madhuro raso, uttamo ca sugato. Tattha madhurarasato apeto apagatosīti virujjhati, bhagavato tu rasehi siṅgārādīhi apetoti yujjati. Me mama. Sāmīti āmantanaṃ. Te tava gati pavatti cittā abbhutāti. Ettha viruddhatthantaraṃ virodhālaṅkāraṃ silāghanīyanti tena taṃ parihaṭaṃ.

71.Yathā vā uttadosassa parihāro īdiso vā. 『『Vināyako』』ccādi. He sāmi tvaṃ vināyakopi garuḷopi nāgosi pannago asi. No ce, vināyakopi satte vinento eva nāgosi nikkileso asi. Gotamopi pasutamopi mahāmati mahāpaññavāsi. No ce, gotamopi gottato gotamoyeva mahāmati mahāpaññavāsi. Paṇītopi madhuropi rasāpeto madhurarasato apagatosi. No ce, paṇītopi uttamo eva rasāpeto siṅgārādirasato apagatosi. Te tuyhaṃ gati pavatti me mayhaṃ cittā acchariyā. Ettha garuḷassa nāgattañca pasutamassa paññavantattañca paṇītassa nirasattañca viruddhaṃ, tathāpi aññapakkhassa aviruddhattā viruddhatthantaradoso pasatthena viruddhālaṅkārena nirākato. Vīnaṃ pakkhīnaṃ nāyako, garuḷo. Satte vinetīti vināyako, buddho. Natthi āgu [ago (ka.)] etassāti nāgo, buddho. Gunnamatisayena gotamo, pasu. Mahatī mati assāti mahāmati, buddho. Padhānattaṃ nīto paṇīto, madhuro raso. Rasato apetoti rasāpeto, buddhoti viggaho.

Ajhatthassa yathā –

72.

Kathaṃ tādiguṇābhāve,

Lokaṃ toseti dujjano;

Obhāsitāsesadiso,

Khajjoto nāma kiṃ bhave.

72.『『Katha』』miccādi. Dujjano tādino guṇā lokaṃ tosenti, tādīnaṃ guṇānaṃ attani abhāve sati lokaṃ sattalokaṃ kathaṃ toseti, na tosetīti attho. Vuttamevatthantarena sādheti 『『khajjoto nāma obhāsitā dīpitā asesadisā yena tathāvidho kiṃ bhave, na bhaveyya tādino guṇassa abhāvato』』ti. Ettha khajjotassa adhikatthabhāvena sito obhāsitāsesadisattadoso 『『kathaṃ tādiguṇābhāve』』tiādivacobhaṅgiyā parihaṭo.

我來將這段巴利文翻譯成簡體中文： 70 其中，避免矛盾含義的方法如下。"得到"等。對於與成熟相應的，或者悅意的稻子，即紅稻等，因為看到而獲得快樂，即體驗著心中喜悅的那個人，那個農民，這給予水的清凈云如何能給予快樂呢？確實不能給予快樂。對這樣的人給予痛苦是與給予毒物的云相符的，這樣矛盾的其他含義就被去除了。"成熟的稻"是複合詞。"使快樂"是名詞性動詞根，意為"產生快樂"。 或者如： 71 "你既是領袖又是龍象， 既是喬達摩又具大智， 既是殊勝又離諸味， 主啊，你的行跡令我驚奇。" 71 "領袖"等。鳥類的領袖是金翅鳥，教導眾生者是領袖，即覺者，世尊。其中當領袖指金翅鳥時，說"你是龍蛇"就是矛盾的，但在另一方面，因為世尊沒有貪等過失，就不矛盾。最殊勝的牛是喬達摩，即低等牲畜，而喬達摩世尊是因為生於喬達摩族。說你是低等牲畜卻有大智慧是矛盾的，因為極低等的牲畜不可能有大智慧。但在另一方面則沒有矛盾。殊勝是甜美的味道，也是善逝。其中說離開甜美味道是矛盾的，但說世尊離開愛慾等味道是恰當的。"我"是我的。"主啊"是稱呼。你的行跡令我驚奇。這裡矛盾的其他含義成為值得稱讚的矛盾修飾，因此避免了過失。 71 或者，避免這樣的過失的方法如下。"領袖"等。主啊，你既是領袖即金翅鳥又是龍蛇。不然的話，你既是領袖即教導眾生者又是龍象即無垢者。既是喬達摩即牲畜又是具大智慧者。不然的話，你既是喬達摩即姓氏為喬達摩又是具大智慧者。既是殊勝即甜美又是離味即離開甜味。不然的話，你既是殊勝即最上者又是離味即離開愛慾等味。你的行跡令我驚奇。這裡金翅鳥是龍蛇、牲畜有智慧、殊勝無味是矛盾的，但是因為另一方面不矛盾，所以矛盾含義的過失被值得稱讚的矛盾修飾消除了。鳥類的領袖是金翅鳥。教導眾生者是領袖，即佛陀。無過失者是龍象，即佛陀。因牛而殊勝的是喬達摩，即牲畜。有大智慧者是具大智慧，即佛陀。達到最上者是殊勝，即甜味。離開味者是離味，即佛陀，這些是複合詞的分析。 最無意義的例子如： 72 "如何在缺乏那樣品德時， 惡人能令世間歡喜； 照亮一切方向的 螢火蟲能成什麼呢？" 72 "如何"等。惡人令世間歡喜，在自己缺乏那樣的品德時，如何能令世間，即有情世間歡喜呢？意思是不能令歡喜。用另一個含義來證明所說的："所謂螢火蟲照亮了所有方向，因此這樣的東西能成什麼呢？因為缺乏那樣的品德所以不能成就。"這裡，螢火蟲照亮一切方向這個多餘含義的過失，通過"如何在缺乏那樣品德時"等話語的結構而得以避免。

72.Ajhatthassa yathāti ettha parihāro ajjhāhāro, evamuparipi. 『『Kathi』』ccādi. Dujjano guṇahīnajano tādiguṇābhāve santosajananakāraṇānaṃ tādisānaṃ sīlādiguṇānaṃ attani avijjamānatte sati lokaṃ sattalokaṃ kathaṃ toseti, na tosetiyeva, tathā hi khajjoto nāma obhāsitāsesadiso kiṃ bhave, na bhavatyeva. Ettha khajjotassa sakaladisobhāsanasaṅkhātamadhikatthadoso 『『kathaṃ tādiguṇābhāve』』ccādivākyalīlāya nirākato. Tādī ca te guṇā ceti viggaho.

73.

Paheḷikāyamāruḷhā, na hi duṭṭhā kiliṭṭhatā;

Piyā sukhā』liṅgitaṃ ka-māliṅgati nu no iti.

73.『『Paheḷikāyaṃ』』iccādi. Kiliṭṭhatā kiliṭṭhapadadoso paheḷikāya visaye āruḷhā sahī na hi no duṭṭho siyā. Kīdisīti āha 『『piye』』ccādi. Itīti nidassane. Piyā vallabhāya āliṅgitaṃ kaṃ janaṃ sukhaṃ kāyikaṃ cetasikañca no āliṅgati na saṃyujjati nu. Nuiti parivitakke nipāto. Ettha piyāti kiliṭṭhaṃ paheḷikāya samāropena parihaṭaṃ.

73.『『Paheḷike』』ccādi. Kiliṭṭhatā kiliṭṭhapadadosasaṅkhātā paheḷikāyaṃ visaye āruḷhā ce, na hi duṭṭhā duṭṭhā na hoti. Kimudāharaṇaṃ? Piyā sukhāliṅgitaṃ kamāliṅgati nu no iti, itisaddassa nidassanatthattā sesaudāharaṇānametamupalakkhaṇanti ñātabbaṃ. No ce, evaṃpakārānamudāharaṇānamapariggahetabbattā itisaddo pakāratthoti. Piyā vallabhāya āliṅgitaṃ upaguhitaṃ kaṃ nāma janaṃ sukhaṃ kāyikamānasikaṃ no āliṅgati nu, āliṅgatevāti. Ettha piyāti kiliṭṭhapadaṃ paheḷikāyamāropanena nirākataṃ hoti.

74.

Yamake no payojeyya, kiliṭṭhapada』micchite;

Tato yamaka』maññaṃ tu, sabbametaṃmayaṃ viya.

74.『『Yamake』』ccādi. Tato aññanti icchitayamakato aññaṃ. Tuiti visesajotako. Etaṃmayaṃ viyāti etena kiliṭṭhapadena nibbattaṃ viya.

74.『『Yamake』』ccādi. Kiliṭṭhapadaṃ icchite yamake iṭṭhayamake no payojeyya nappayujjeyya, tato iṭṭhayamakato aññaṃ sabbaṃ yamakaṃ pana etaṃmayaṃ viya iminā kiliṭṭhapadadosena kataṃ viya hoti. Ettha iṭṭhayamakaṃ vuttanayena ñātabbaṃ, etena nibbattaṃ etaṃmayanti viggaho.

Desavirodhino yathā –

75.

Bodhisattappabhāvena, thalepi jalajānya』huṃ;

Nudantāni』va sucirā-vāsaklesaṃ tahiṃ jale.

75.『『Bodhisatte』』ccādi. Bodhisattassa māyādeviyā sutassa vakkhamānassa visesassa taduppannadine sambhavā pabhāvena puññappabhāvato jalajāni ambujāni thalepi ahuṃ ahesuṃ acintanīyattā puññappabhāvassa. Kiṃ pana vāpyādīsu kiṃ karontāva tahiṃ tasmiñca jale suciraṃ sabbadāva āvasanamāvāso tena jāto kleso taṃ nudantāniva dūrato jahantāniveti. Acintanīyattā puññappabhāvassa īdisampi acchariyamahosīti na desavirodho.

75.Bodhisattappabhāvena bodhisattassa acinteyyānubhāvena jalajāni jalajasadisattā tannāmakāni padumakeravādīni tahiṃ jale visayattena pasiddhe tasmiṃ udake sucirāvāsaklesaṃ aticiraṃ nivāsato jātaāyāsaṃ nudantāni iva cajantāni iva thalepi ahuṃ ahesuṃ, vāpiādīsu kā kathā. Ettha jalajānaṃ thaluppattikathanasaṅkhātaṃ desavirodhaṃ acinteyyapuññappabhāvena īdisānaṃ acchariyānaṃ pātubhāvato 『『bodhisattappabhāvenā』』ti iminā nirākaroti. Bodhiyaṃ catumaggapaññāyaṃ sattoti ca, tassa pabhāvoti ca, suciraṃ āvāsoti ca, tena bhūto klesoti ca vākyaṃ.

Kālavirodhino yathā –

我來將這段巴利文翻譯成簡體中文： 72 所謂最無意義的例子中，補充是避免的方法，上文也是如此。"如何"等。惡人即缺乏美德的人，在缺乏那樣的品德，即在自己沒有能生起滿足的那些戒等品德時，如何能令世間，即有情世間歡喜呢？確實不能令歡喜，因此所謂螢火蟲照亮一切方向能成什麼呢？確實不能成就。這裡，螢火蟲被說成照亮全部方向這個多餘含義的過失，通過"如何在缺乏那樣品德時"等話語的優美而消除。"那樣"和"品德"是複合詞的分析。 73 "在謎語中出現的 污穢性並非過失； 親愛的人所擁抱的人， 快樂怎能不擁抱呢？" 73 "在謎語中"等。污穢性即污穢詞的過失在謎語的領域中出現時確實不是過失。是怎樣的呢？說"親愛的"等。"iti"表示舉例。被親愛的人，即所愛者擁抱的那個人，身心的快樂怎能不擁抱呢，怎能不結合呢？"nu"是表示思考的虛詞。這裡"親愛的"這個污穢詞通過在謎語中的轉用而得以避免。 73 "在謎語中"等。所謂的污穢性即污穢詞的過失，如果出現在謎語的領域中，確實不是過失。什麼是例子呢？"親愛的人所擁抱的人，快樂怎能不擁抱呢？"因為"iti"字有舉例的意思，應該知道這是其他例子的代表。不然的話，因為這樣的例子不應該被包含，所以"iti"字表示方式。被親愛的人，即所愛者擁抱，即抱持的那個人，身心的快樂怎能不擁抱呢，確實會擁抱。這裡"親愛的"這個污穢詞通過在謎語中的轉用而被消除。 74 "在期望的雙關語中， 不應使用污穢詞； 但其他的雙關語， 都像是由此產生。" 74 "其他"即除了期望的雙關語之外的。"tu"表示特殊。"像是由此產生"即像是由這個污穢詞產生的。 74 "在雙關語中"等。污穢詞在期望的雙關語，即適當的雙關語中不應使用，但除了那適當的雙關語之外的所有雙關語都像是由這污穢詞的過失造成的。這裡適當的雙關語應該按照所說的方式理解，"由此產生"是"由此造成"的分析。 違背處所的例子如： 75 "由菩薩的威力， 蓮花生於旱地； 似要驅除在彼水中 長久居住的痛苦。" 75 "菩薩"等。由菩薩，即摩耶夫人之子，即將說到的殊勝者，在他誕生之日所生起的威力，即福德威力，蓮花即蓮華在旱地也產生了，因為福德威力是不可思議的。在池塘等處又做什麼呢？在那水中，似乎要驅除，即遠離因長久，即永遠居住而產生的痛苦。因為福德威力不可思議，這樣的奇蹟也發生了，所以不是違背處所。 75 由菩薩的威力，即菩薩不可思議的威神力，蓮花，即因為相似而得此名的蓮華芭蕉等，似乎要驅除，即捨棄在那水中，即在作為處所而聞名的那個水中，因為長久居住而產生的疲倦，在旱地也產生了，更不用說在池塘等處了。這裡，說蓮花在旱地生長這個違背處所的過失，因為由不可思議的福德威力能顯現這樣的奇蹟，通過"由菩薩的威力"而消除。"菩薩"是"在菩提即四道智慧中努力的人"的分析，"他的威力"和"長久居住"以及"由此產生的痛苦"是句子分析。 違背時間的例子如：

76.

Mahānubhāvapisuno, munino mandamāruto;

Sabbotukamayaṃ vāyi, dhunanto kusumaṃ samaṃ.

76.『『Mahā』』iccādi. Mando mudubhūto māruto ayaṃ sabbotukaṃ sabbesu utūsu pupphanakaṃ kusumaṃ pupphaṃ samaṃ ekato katvā dhunanto vikiranto munino munisadisattā bhavissantamunibhāvena ca bodhisattassa, muninoyeva vā sammāsambodhisamadhigamasamaye mahānubhāvassa pisuno sūcako vāyi pavāyatīti. Ettha yadyapekadā sabbotukāsambhavo nānāutūsu nānākusumassa sambhavā, tathāpi bhagavato mahānubhāvapisunamīdisamekapadikaṃ sambhavatīti kālavirodho iminā parihaṭo.

76.『『Mahānubhāve』』ccādi. Ayaṃ mandamāruto acaṇḍasamīraṇo sabbotukaṃ vasantādīsu sabbautūsu vikasantaṃ kusumaṃ pupphajātaṃ samaṃ ekato katvā dhunanto kampento munino ekantabhāvittā munisaṅkhātassa bodhisattassa, sammāsambodhisamadhigamasamaye bhūtattā munino sabbaññuno vā mahānubhāvapisuno mahantaṃ puññappabhāvaṃ pakāsento vāyi sampavāyīti. Ettha nānākāle sambhavantānampi kusumānaṃ ekakāle sambhavassa kālavirodhattepi bhagavato puññānubhāvo tādisamacchariyamekakkhaṇe janetuṃ samatthoti kālavirodhaṃ 『『mahānubhāvapisuno』』ti iminā nirākaroti. Mahānubhāvassa, mahānubhāvaṃ vā pisunoti vākyaṃ.

Kalāvirodhino yathā –

77.

Nimuggamanaso buddha-guṇe pañcasikhassapi;

Tantissaravirodho so, na sampīṇeti kaṃ janaṃ.

77.『『Nimuggi』』ccādi. Buddhassa guṇe sīlādike aparimāṇe nimuggaṃ ogāḷhaṃ manaṃ cittaṃ yassa tassa pañcasikhassa gandhabbadevaputtassapi vīṇāya tantiyā saro kiriyākālamānalakkhaṇavilambitadutamajjhabhedabhinno chajjādiko tassa virodho kalāsatthapariniddiṭṭhakamavesamaṃ kaṃ janaṃ na sampīṇeti, pīṇetiyeva. Sammāsambuddhassa lokiyaguṇānubandhabuddhīnaṃ vikkhepappavattipi tathāvidhaṃ pīṇetīti. 『『Buddhaguṇe nimuggamanaso』』ti iminā kalāvirodho parihaṭo.

77.『『Nimuggi』』ccādi. Buddhaguṇe sabbaññuno vimhayajanakasīlādiguṇasambhāre nimuggamanaso otiṇṇacittassa pañcasikhassapi gandhabbadevaputtassāpi so tantissaravirodho vīṇāya tantiyā ghaṭṭanakiriyā, addhamattikādikālo, hatthādīnaṃ sannivesalakkhaṇo mānoti imehi tīhi lakkhaṇehi yuttassa mandasīghamajjhimappamāṇehi bhinnassa chajjādisattasarassa kalāsatthāgatakkamassa vināsasaṅkhāto virodho kaṃ janaṃ na sampīṇeti, sampīṇeti eva. Ettha akantiyā kāraṇabhūto kalāsatthāgatakkamabhaṅgo lokuttarabuddhaguṇānugatabuddhiyā jātoti so bhaṅgo 『『nimuggamanaso buddhaguṇe』』ti vuttattā pītiyā kāraṇameveti na virodho. Nimuggo mano assāti ca, tantiyā saroti ca, tesaṃ virodhoti ca vākyaṃ.

Lokavirodhino yathā –

78.

Gaṇaye cakkavāḷaṃ so, candanāyapi sītalaṃ;

Sambodhisattahadayo, padittaṅgārapūritaṃ.

78.『『Gaṇaye』』ccādi. Candanāya api sītalaṃ gaṇaye cintesi. Kintaṃ? Padittaṅgārapūritaṃ cakkavāḷaṃ. Ko so? Sambodhiyaṃ sabbaññutaññāṇe sattaṃ paribaddhaṃ hadayaṃ cittaṃ yassa so. Sabbaññutaññāṇānubandhabuddhino hi tādiso manobandhoti na lokavirodho.

我來將這段巴利文翻譯成簡體中文： 76 "牟尼的柔和微風， 顯示其大威神力； 吹拂著所有季節 一起綻放的花朵。" 76 "大"等。這柔和的，即變得溫和的風，把所有季節的，即在所有季節開放的花朵聚集在一起搖動，即散佈著，顯示著牟尼，即因相似於牟尼和將成為牟尼的菩薩，或者僅指牟尼在證得正等正覺時的大威力而吹起。這裡，雖然一次不可能有所有季節，因為不同的花朵在不同季節產生，但是顯示世尊大威力的這樣的事件是可能發生的，因此這樣避免了違背時間。 76 "大威神力"等。這柔和的風，即不猛烈的微風，把所有季節的，即在春天等所有季節開放的花朵，即各種花類聚集在一起搖動，即震動著，顯示獨一無二的牟尼，即被稱為牟尼的菩薩，或者在證得正等正覺時成為牟尼即一切知者的大威力，即顯示巨大的福德威力而吹起，即普遍吹拂。這裡，雖然在不同時間產生的花朵在同一時間產生是違背時間的，但世尊的福德威力能夠在同一瞬間產生這樣的奇蹟，因此通過"顯示大威力"而消除違背時間。"大威力的"或"顯示大威力"是句子分析。 違背技藝的例子如： 77 "即便是般遮翅迦， 心沉浸於佛陀功德， 琴絃音調的違背， 怎能不令人歡喜？" 77 "沉浸"等。即使是般遮翅迦，即乾闥婆天子，其心意沉浸，即深入于佛陀的戒等無量功德中，琵琶弦的聲音，即以動作、時間、度量為特徵，分為緩慢、快速、中等的六種等音調的違背，即違反技藝論所規定的次序，怎能不令人歡喜呢？確實令人歡喜。因為對正等正覺者的世間功德持續思考，即使是散亂的活動也能如此令人歡喜。通過"心沉浸於佛陀功德"而避免了違背技藝。 77 "沉浸"等。即使是般遮翅迦，即乾闥婆天子，心沉浸，即心意投入于佛陀功德，即一切知者令人驚奇的戒等功德聚集中，那琴絃音調的違背，即琵琶弦的彈奏動作、半拍等時間、手等的配置特徵的度量，這三個特徵相應的緩慢、快速、中等程度分別的六種等七種音調，違反技藝論所說次序的破壞，怎能不令人歡喜呢？確實令人歡喜。這裡，作為不悅耳原因的違反技藝論次序的破壞，是由專注于出世間佛陀功德的心智所產生的，因為說"心沉浸於佛陀功德"，所以這破壞反而成為歡喜的原因，因此不是過失。"他的心沉浸"和"弦的音調"以及"它們的違背"是句子分析。 違背世間的例子如： 78 "心繫于正等覺的他， 認為充滿燃燒炭火的 輪圍世界比 旃檀更加清涼。" 78 "認為"等。認為比旃檀還要清涼。什麼？充滿燃燒炭火的輪圍世界。是誰？心繫于正等覺即一切知智的他。因為執著於一切知智的人會有這樣的心繫，所以不是違背世間。

78.『『Gaṇaye』』ccādi. Sambodhisattahadayo sabbaññutaññāṇe āsattacitto so bodhisatto padittaṅgārapūritaṃ ādittaṅgārehi paripuṇṇaṃ cakkavāḷaṃ cakkavāḷagabbhaṃ candanāyapi candanato api sītalaṃ atisītalaṃ katvā gaṇaye cinteyyāti. Iṭṭhatthaluddhassa cittappavattiyā īdisattā aggino candanatopi adhikasītattakappanā 『『candanaṃ sītalaṃ, aggi uṇho』』ti pavattalokasīmāya viruddhā na hoti. Sambodhiyaṃ sattahadayaṃ yasseti ca, padittāni aṅgārānīti ca, tehi pūritanti ca viggaho.

Ñāyavirodhino yathā –

79.

Pariccattabhavopi tva-mupanītabhavo asi;

Acintyaguṇasārāya, namo te munipuṅgava.

79.『『Pariccatte』』ccādi. Munipuṅgava munīnaṃ uttama pariccatto visaṭṭho bhavo sugatiduggatisaṅkhāto yenāti pariccattabhavopi tvaṃ upanīto ānīto pavattito bhavo vuḍḍhi yenāti upanītabhavo asi. Tasmā kāraṇā acintyaguṇasārāya te namo atthūti seso. Īdisaṃ na ñāyaviruddhamevaṃvidhattā munipuṅgavassa.

79.『『Pariccatte』』ccādi. Munipuṅgava muniseṭṭha tvaṃ pariccattabhavopi apanītasugatiduggatibhavopi upanītabhavo lokassānītaabhivuddhiko asi bhavasi, acintyaguṇasārāya tato eva cintāvisayātikkantasāraguṇassa te tuyhaṃ namo atthūti sabbākārato bhavassa pariccattattā attani avijjamānaṃ sugatibhavaṃ lokassa detīti etaṃ ñāyāgataṃ na hotīti paṭibhāti, tathāpi ca sabbaññūnaṃ pavatti īdisāyevāti ñāyavirodho nirākato. Acintyā guṇasārā yasminti viggaho.

Āgamavirodhino yathā –

80.

Nevālapati kenāpi, vacīviññattito yati;

Sampajānamusāvādā, phuseyyāpattidukkaṭaṃ.

80.『『Neve』』tiādi. Yatīti bhikkhu kenāpi saha nevālapati na vadatyeva, tathāpi vacīviññattito copanavācāsaṅkhātena vacīviññattihetunā pavattito sampajānantassa musāvādato kāraṇā āpattidukkaṭaṃ 『『sampajānamusāvādassa hotī』』ti vuttadukkaṭāpatti phuseyya āpajjatīti. Ettha anālapato vacīviññattiyā kathaṃ musāvādoti abhidhammāpannavirodho natthi, aparavacanatthe tvīdiso virujjhatīti.

80.『『Nevi』』ccādi. Yati samaṇo kenāpi kenaci saddhiṃ nevālapati no bhāsati, tathāpi vacīviññattito copanavācāsaṅkhātaviññattikāraṇā pavattanato sampajānamusāvādā sampajānantassa musābhaṇanato āpattidukkaṭaṃ dukkaṭāpattiṃ phuseyya āpajjeyyāti. Ettha anālapantassa vacīviññattito musāvādo kathaṃ sambhavatīti abhidhammāpannavirodho, 『『santiṃ āpattiṃ nāvikareyya, sampajānamusāvāda』ssa hotī』』ti nidānuddese niddiṭṭhavacīdvāre akiriyasamuṭṭhānā dukkaṭāpatti hotīti āgamavirodho nirākato. Musābhaṇanaṃ vinā āpatti kathaṃ bhavatīti? Yathā kāle avassamānameghato sañjātadubbhikkhaṃ 『『meghakataṃ dubbhikkha』』nti vattabbaṃ hoti, evaṃ kathetabbakāle akathanato sañjātā vacīdvāre akiriyasamuṭṭhānā dukkaṭāpattipi tato sañjātāti vattabbā hoti. Sampajānantassa musāvādoti ca, āpattiyeva dukkaṭanti ca vākyaṃ.

Neyyassa yathā –

81.

Marīcicandanālepa-lābhā sītamarīcino [sitamarīcino (sī.)];

Imā sabbāpi dhavalā, disā rocanti nibbharaṃ.

81.『『Marīcī』』tyādi. Sītamarīcino candassa marīciyo dīdhitiyo eva candanaṃ, tassa ālepo upadeho, tassa lābhena imā sabbāpi disā nibbharamatisayaṃ dhavalā setā rocantīti natthettha neyyatā marīciyā saddopāttatthāya tu.

我來將這段巴利文翻譯成簡體中文： 78 "認為"等。心繫于正等覺，即心執著於一切知智的那個菩薩，認為充滿燃燒炭火，即被燃燒的炭火充滿的輪圍世界，即輪圍世界的內部，比旃檀，即比旃檀更加清涼，即極其清涼。因為渴求理想目標的心識活動是這樣的，所以認為火比旃檀有更大的清涼，雖然違反"旃檀是涼的，火是熱的"這樣執行的世間常規，但不是過失。"他的心繫于正等覺"和"燃燒的炭火"以及"被它們充滿"是複合詞的分析。 違背理法的例子如： 79 "你雖已捨棄生存， 卻帶來生存增長； 具不可思議功德精華的 牟尼中最勝者，我向你禮敬。" 79 "捨棄"等。牟尼中最勝者，即牟尼中的最上者，你雖已捨棄，即完全放棄了生存，即善趣惡趣的生存，卻帶來，即引導，即促進生存，即增長。因此，向具有不可思議功德精華的你禮敬，應補充"存在"。這樣的不是違背理法，因為牟尼中最勝者就是如此。 79 "捨棄"等。牟尼中最勝者，即牟尼中最上者，你雖已捨棄生存，即已經去除善趣惡趣的生存，卻帶來生存，即為世間帶來增長；因此，向具不可思議功德精華的，即因此而超越思維範圍的核心功德的你禮敬。從各個方面捨棄生存卻能給予世間自己所沒有的善趣生存，這看起來不符合理法，但是一切知者的活動就是如此，所以違背理法被消除。"具有不可思議的功德精華"是複合詞的分析。 違背教法的例子如： 80 "比丘完全不與人說話， 卻因言語表示， 由於知而妄語， 將觸犯突吉羅罪。" 80 "完全不"等。比丘即出家人完全不與任何人說話，即完全不交談，然而因為言語表示，即因為被稱為呵責言語的言語表示的原因而產生的，因知而妄語，將觸犯，即犯突吉羅罪，即所說的"由於知而妄語而有"的突吉羅罪。這裡，不說話者怎麼會因言語表示而有妄語呢？這與阿毗達磨沒有矛盾，但在其他說法中這樣是矛盾的。 80 "完全不"等。比丘即沙門完全不與任何人說話，即不交談，然而因為言語表示，即因為被稱為呵責言語的表示原因而產生的，由於知而妄語，即因為知道而說妄語，將觸犯，即將犯突吉羅罪即突吉羅罪。這裡，不說話的人怎麼會因言語表示而有妄語呢？這與阿毗達磨有矛盾，但通過"不應隱藏已犯的罪，[如果隱藏]將構成知而妄語"這在序分中所說的言語門中由不作為而生起的突吉羅罪，違背教法被消除。沒有說妄語怎麼會有罪呢？就像應該下雨時云不下雨而產生的饑荒叫做"云造成的饑荒"，同樣，在應該說話時不說話而在言語門中產生的由不作為而生起的突吉羅罪也應該說是由此產生的。"知道而妄語"和"罪即突吉羅"是句子分析。 需要推理的例子如： 81 "具有清涼光芒者 獲得光芒旃檀塗抹， 所有這些方向 都極其明亮閃耀。" 81 "光芒"等。具有清涼光芒者，即月亮的光芒，即光線就是旃檀，它的塗抹，即涂敷，因為獲得它，所有這些方向都極其，即格外明亮，即潔白而閃耀。這裡不需要推理，因為光芒字的含義是明顯的。

81.『『Marīci』』ccādi. Sītamarīcino candassa marīcicandanālepalābhā marīcisaṅkhātacandanālepassa paṭilābhato imā sabbāpi disā nibbharamatisayaṃ dhavalā setā rocanti dibbantīti. Disānaṃ dhavalakāraṇassa 『『marīcicandanālepalābhā sītamarīcino』』ti vuttattā neyyadoso na patiṭṭhāti, candanamiva candanaṃ, marīciyoyeva candanamiti ca, tassa ālepoti ca, tassa lābhoti ca viggaho.

Yathā vā –

81.

Manonurañjano māra-ṅganāsiṅgāravibbhamo;

Jinenā』samanuññāto, mārassa hadayānalo.

82.『『Mano』』ccādi. Manaṃ passantānamanussarantānañca cittaṃ anurañjetīti manonurañjano, māraṅganānaṃ siṅgārakato vibbhamo vilāso jinena asamanuññāto abbhupagato mārassa vasavattino hadayānalo hadayaggi jāto. Soko cettha analatthe niruppito tassa tādisatthānativattanato, kāraṇantupacārenāti. Ettha yajjapi māraṅganāparājayo na saddopāttattho, tathāpi 『『siṅgāravibbhamo mārassa hadayaggī』』ti vutte sāmatthiyā māraṅganāparājayo gamyate, tathāvidhassa mārasokassa māraṅganāparājayābyabhicārato. Nevedisassa neyyatā, vaṅkavuttīdisī guṇoyeva bandhassa.

1. Vattabbassa ñāyopāttattā neyyadosaparihāratthamudāharati 『『mano』』ccādi. Manonurañjano dassanasavanānussaraṇaṃ karontānaṃ janānaṃ cittamattani anurañjanto māraṅganāsiṅgāravibbhamo māravadhūnaṃ ratikīḷāhetubhūtakāmapatthanāsaṅkhātasiṅgārena katalīlā jinena jitapañcamārena satthunā asamanuññāto anabbhupagato asampaṭicchito mārassa vasavattino hadayānalo hadayaggi ahosīti. Analattena kappitakāriyabhūto soko māraṅganāsiṅgāravibbhamasaṅkhātakāraṇena saddhiṃ abhedakappanāya [analattakappanāya (ka.)] 『『guḷo semhaṃ, tipusaṃ jaro』』tiādīsu viya tulyādhikaraṇabhāvena vutto hoti. Ettha kiñcāpi māraṅganānaṃ parājayavācako saddo natthi, tathāpi 『『siṅgāravibbhamo mārassa hadayānalo』』ti vutte māraṅganāparājayaṃ vinā tādisasokuppattikāraṇassa anadhigatattā aññathānupapattilakkhaṇasāmatthiyena tāsaṃ parājayo pakāsito hotīti īdisavaṅkavuttiyā bandhaguṇattā neyyadoso nirākato hotīti. Mano anurañjetīti ca, māraṅganānaṃ siṅgāroti ca, tena kato vibbhamoti ca vākyaṃ.

Visesanāpekkhassa yathā –

83.

Apayātāparādhampi, ayaṃ verī janaṃ jano;

Kodhapāṭalabhūtena, bhiyyo passati cakkhunā.

83.『『Apayāte』』ccādi. Ayaṃ verī jano apayātāparādhampi jananti sambandho. Apayāto apagato aparādho yassa taṃ, kodhena pāṭalabhūtena setarattena. Iminā visesanāpekkhadoso parihaṭo.

83.『『Apayāti』』ccādi. Ayaṃ verī jano apayātāparādhampi apagatāparādhampi janaṃ kodhapāṭalabhūtena kodhena bhūtasetalohitavaṇṇayuttena cakkhunā bhiyyo yebhuyyena passatīti. 『『Passatī』』ti vacanassa vijjamānattepi 『『cakkhunā』』ti visesyavacanaṃ 『『kodhapāṭalabhūtenā』』ti visesanassa labbhamānattā sātthakaṃ hotīti visesanāpekkhadoso nirākatoti. Apayāto apagato aparādho asmāti ca, kodhena pāṭalabhūtanti ca viggaho.

Hīnatthassa yathā –

84.

Appakānampi pāpānaṃ,

Pabhāvaṃ nāsaye budho;

Api nippabhatānīta-

Khajjoto hoti bhāṇumā.

我來將這段巴利文翻譯成簡體中文： 81 "光芒"等。具有清涼光芒者，即月亮獲得光芒旃檀的塗抹，即因為獲得被稱為光芒的旃檀塗抹，所有這些方向都極其，即格外明亮，即潔白而閃耀。因為說"具有清涼光芒者獲得光芒旃檀塗抹"來說明方向明亮的原因，所以需要推理的過失不成立。"如旃檀般的旃檀"和"光芒就是旃檀"以及"它的塗抹"和"它的獲得"是複合詞的分析。 或者如： 81 "魔女的艷麗姿態 使人心生喜悅， 未被勝者認可， 成為魔羅心中火。" 82 "心"等。使看見的、憶念的人的心喜悅，所以使心喜悅，魔女們因情慾而產生的姿態，即容貌，未被勝者認可，即接受，成為魔羅，即自在者的心火，即心中之火。這裡火的含義表示憂愁，因為它不超越那樣的意義，是通過原因的轉義。這裡雖然魔女的失敗不是詞語直接表達的含義，但是當說"艷麗姿態是魔羅的心火"時，通過言外之意可以理解魔女的失敗，因為那樣的魔羅的憂愁必定與魔女的失敗相關。這樣的不是需要推理，這樣的委婉表達是詩歌的美德。 82 爲了避免需要推理的過失而舉例說"心"等。使心喜悅，即使正在觀看、聽聞、憶念的人們的心對自己生喜悅的魔女的艷麗姿態，即魔女們因作為愛慾遊戲原因的被稱為情慾的慾望而作出的姿態，未被勝者，即戰勝五魔的導師認可，即未接受，未同意，成為魔羅，即自在者的心火，即心中之火。以火的含義假設的結果即憂愁，與被稱為魔女艷麗姿態的原因通過無差別假設[火的假設]，如"糖漿是痰，胡瓜是熱病"等例子一樣，作為同一主語來說。這裡雖然沒有表達魔女失敗的詞語，但是當說"艷麗姿態是魔羅的心火"時，因為沒有魔女的失敗就不能獲得那樣的憂愁產生的原因，通過以不能用其他方式解釋為特徵的言外之意，她們的失敗被顯示出來。因為這樣的委婉表達是詩歌的美德，所以需要推理的過失被消除。"使心喜悅"和"魔女的情慾"以及"由它造成的姿態"是句子分析。 需要修飾語的例子如： 83 "這敵意的人即使對 已經無過失的人， 仍用因憤怒而 變得通紅的眼睛頻頻注視。" 83 "已經"等。這敵意的人對已經無過失的人，這是關係。已經，即已經離去的過失，即其過失已經離去的人，用因憤怒而變得通紅，即白裡透紅的。通過這個避免了需要修飾語的過失。 83 "已經"等。這敵意的人用因憤怒而變得通紅的，即因憤怒而具有變成白裡透紅顏色的眼睛頻頻，即多數時候注視著已經無過失的，即已經離去過失的人。雖然有"注視"這個詞，但因為有"因憤怒而變得通紅的"這個修飾語，所以"用眼睛"這個被修飾語的詞變得有意義，因此需要修飾語的過失被消除。"從這裡過失已經離去"和"因憤怒而變得通紅"是複合詞的分析。 低劣含義的例子如： 84 "智者不應消除 微小罪惡的威力； 即使螢火蟲 也使日光失去光芒。"

84.『『Appakāna』』miccādi. Budho paṇḍitaposo appakānaṃ pāpānampi kimutamadhikānaṃ pabhāvaṃ ānubhāvaṃ nāsaye appavattiṃ pāpeyya. Taṃ atthantaranyāsena sādheti. Bhāṇumā sūriyo nippabhataṃ ānīto khajjoto yena tathāvidho api hoti. 『『Mandappabho aya』』nti jotiriṅgaṇampi nopekkhati cakkavāḷakuharānucaritamahānubhāvopīti. Ettha apītyādinā vacobhaṅgiyā hīnatthadoso parihaṭo.

84.『『Appakāni』』ccādi. Budho paññavā appakānampi atimandānampi pāpānaṃ akusalānaṃ pabhāvaṃ vipākadānasāmatthiyasaṅkhātānubhāvaṃ nāsaye ahosikammatāpādanena nāseyya, bahūnaṃ pāpānaṃ vattabbameva natthi. Tamatthamatthantaranyāsālaṅkārena samattheti apiccādi. Bhāṇumā sūriyo nippabhatānītakhajjoto api nippabhatamāpāditajotiriṅgaṇehi samannāgatopi hotīti. Hīnapabhāvo hoti khajjopanake pahāya attano ālokaṃ karonto na hotīti adhippāyo. Ettha api nippabhaticcādivacanavilāsavasena hīnapakkhaṃ gahetvāpi sūriyaudārattasseva positattā 『『nippabhatānītakhajjoto』』ti visesanapadaṃ hīnatthadosaṃ na nissayati. Natthi pabhā yesanti ca, tesaṃ bhāvoti ca, taṃ ānītā khajjotā yeneti ca viggaho.

Anatthassa yathā –

85.

Na pādapūraṇatthāya, padaṃ yojeyya katthaci;

Yathā vande munindassa, pādapaṅkeruhaṃ varaṃ.

85.『『Na pāde』』ccādi. Ettha vandeiccādo heṭṭhā viya pādapūraṇassa kassaci abhāvena anatthābhāvo.

85.『『Na pādi』』ccādi. Pādapūraṇatthāya gāthāpādānaṃ pūraṇasaṅkhātapayojanatthāya padaṃ nāmādikaṃ katthaci na yojeyya viññūti, yathā niratthakapadāyojane udāharaṇamevaṃ 『『munindassa varaṃ pādapaṅkeruhaṃ vande』』ti. Heṭṭhā duṭṭhodāharaṇe viya pādapūraṇatthaṃ kassaci padassa ayojitattā sātthakapadehi niratthakadoso nirākatoti. Mudunimmalasobhādisādhāraṇaguṇayogato paṅkeruhasadisaṃ upacārato paṅkeruhaṃ nāma. Pādameva paṅkeruhanti viggaho. visesanavisesyapadadosaparihāro.

86.

Bhayakodhapasaṃsādi-

Viseso tādiso yadi;

Vattuṃ kāmīyate doso,

Na tatthe』katthatākato.

86.『『Bhaye』』ccādi. Bhayañca cittutrāso kodho ca doso pasaṃsā ca thuti, tā ādi yassa turitādino so tādiso viseso yadi vattuṃ kāmīyate icchīyate, tattha tasmiṃ bhayādivisese visaye ekatthatāya ekatthabhāvena kato doso natthi.

1. Idāni vākyadosaparihāratthamārabhati 『『bhayakodhe』』ccādi. Bhayakodhapasaṃsādi cittutrāsapaṭighathutiādīhi samannāgato tādiso viseso vattuṃ yadi kāmīyate ce viññūhi icchīyate, tattha bhayakodhādike visese ekatthatākato ekatthabhāvena kato doso vākyadoso na bhavati. Bhayādivisese vattumicchite pubbuccāritapadassa punuccāraṇe ekatthadoso na hotīti adhippāyo. Bhayañca kodho ca pasaṃsā cāti ca, tā ādi yassa turitakotūhalaaccharāhāsasokapasādasaṅkhātassa atthavisesasseti ca viggaho. Tagguṇasaṃviññāṇaaññapadatthasamāsattā bhayādīsu kathitamapi gahetvā punappunaṃ kathanamavirodhaṃ. Eko attho yesaṃ padādīnaṃ te ekatthā, tesaṃ bhāvo ekatthatā, tāya katoti viggaho.

Yathā –

87.

Sappo sappo ayaṃ handa, nivattatu bhavaṃ tato;

Yadi jīvitukāmo』si, kathaṃ tamupasappasi.

我來將這段巴利文翻譯成簡體中文： 84 "微小"等。智者，即明智的人，不應消除甚至微小的，更不用說更大的罪惡的威力，即影響力，使其不再發生。通過其他含義來證明這點：具光明者，即太陽，被螢火蟲使其變得無光芒。即使是具有微弱光芒的螢火蟲，具有遍遊輪圍世界空間的大威力的太陽也不會忽視。這裡通過"甚至"等詞語的結構避免了低劣含義的過失。 84 "微小"等。智者，即有智慧者，不應消除甚至微小的，即極其輕微的罪惡，即不善的威力，即所謂的能夠產生果報的能力，即通過使其成為無效業而消除，更不用說眾多的罪惡。通過以其他事物為證的修飾法來證明這個意思，說"甚至"等。具光明者，即太陽，甚至被帶來無光芒的螢火蟲，即具有被帶來無光芒的螢火蟲。意思是：不是放棄螢火蟲而只照亮自己。這裡，雖然通過"甚至無光芒"等詞語的優美採用了低劣的方面，但因為顯示了太陽的崇高，所以"被帶來無光芒的螢火蟲"這個修飾詞不依賴於低劣含義的過失。"它們沒有光芒"和"它們的狀態"以及"被它帶來無光芒的螢火蟲"是複合詞的分析。 無意義的例子如： 85 "不應在任何地方 爲了填補音步而安置詞語； 就像我禮敬牟尼王 殊勝的足蓮花。" 85 "不為"等。這裡如上文所說，因為在"我禮敬"等中沒有任何爲了填補音步的詞，所以沒有無意義。 85 "不為"等。智者不應在任何地方爲了填補音步，即爲了所謂的填滿詩句音步的目的而安置名詞等詞語，就像在無意義詞的使用中的例子"我禮敬牟尼王殊勝的足蓮花"。如同上面錯誤例子一樣，因為沒有安置任何爲了填補音步的詞，所以通過有意義的詞消除了無意義的過失。因為具有柔軟、清凈、美麗等共同的品質，所以通過轉義稱為蓮花。足就是蓮花是複合詞分析。這是避免修飾語和被修飾語的詞的過失。 86 "如果這樣的 恐懼憤怒讚歎等特性 想要表達， 在意義相同時沒有過失。" 86 "恐懼"等。恐懼即心的驚慌，憤怒即嗔恨，讚歎即稱讚，以此為開始的急迫等，這樣的特性如果想要表達，即被期望，在那個恐懼等特性的場合，通過意義相同，即同一含義而造成的過失是沒有的。 86 現在開始爲了避免句子的過失而說"恐懼"等。具有恐懼憤怒讚歎等，即具有心的驚慌、嗔恨、稱讚等的這樣的特性，如果被智者想要表達，即被期望，在那恐懼憤怒等特性中，通過意義相同，即由同一含義而造成的句子過失是不存在的。意思是：當想要表達恐懼等特性時，重複前面說過的詞不會有同義的過失。"恐懼和憤怒和讚歎"和"以此為開始的被稱為急迫、好奇、天女、歡笑、憂愁、凈信的特殊含義"是複合詞的分析。因為有表示那個品質、使人理解、其他詞義的複合詞，所以在恐懼等中即使說過也可以拿來再三說而不矛盾。"它們有同一個含義的詞等是同義的，它們的狀態是同義性，由它造成"是複合詞的分析。 如： 87 "蛇啊蛇啊，這裡請 您從那裡回返； 如果您想要活命， 為何接近那個呢？"

87.『『Yathe』』tyudāharati 『『sappo』』iccādi. 『『Ayaṃ sappo sappo』』ti bhayenāmeḍitaṃ handāti khede tato tamhā ṭhānā, sappato vā bhavaṃ bhavanto nivattatu gatamaggābhimukho āvattatu. Taṃ ṭhānaṃ, sappaṃ vā. Natthettha ekatthatādoso bhayenāmeḍitappayogato.

87.『『Sappo』』ccādi. Handa naṭṭho vata, ayaṃ sappo sappo bhavaṃ tato ṭhānato, sappato vā nivattatu āvattatu yadi jīvitukāmo asi, taṃ ṭhānaṃ, sappaṃ vā kathamupasappasi kathamupagacchasīti. Bhaye āmeḍitavacanattā ekatthatādoso natthi, jīvitukāmosīti ettha bindulopo.

Padadosaparihāravaṇṇanā niṭṭhitā.

Vākyadosaparihāravaṇṇanā

Bhaggarītino yathā –

88.

Yo koci rūpātisayo,

Kanti kāpi manoharā;

Vilāsātisayo kopi,

Aho buddhamahodayo.

88.『『Yo』』iccādi. Rūpassa anubyañjanehi anubyañjitabāttiṃsavarapurisalakkhaṇopasobhitassa byāmappabhāketumālāvirājitassa atisayo ādhikkaṃ vācāgocarabhāvātikkamena avacanīyattā yo kociyeva. Mano anekalokassa cittaṃ haratīti manoharā cittamavaharantī kanti sobhā kāpi avacanapathā kāpiyeva. Vilāsassa gatyādino atisayo vacanapathātikkanto kopiyeva, tasmā buddhassa mahanto udayo abhivuḍḍhi aho abbhutoti. Ettha kiṃsaddenāraddhā rīti na katthaci bhaggā.

88.『『Yo koci』』ccādi. Rūpātisayo suppahiṭṭhitapādatādidvattiṃsapurisalakkhaṇehi sobhitassa cittaṅgulitādiasītianubyañjanehi alaṅkatassa byāmappabhāketumālāhi ujjalassa rūpakāyassa ādhikyaṃ yo kociyeva manogocarabhāvaṃ vinā vacanavisayātikkantattā yo kociyeva. Manoharā lokassa cittaṃ harantī kanti sobhā kāpiyeva vacīvisayātikkantattā kāpiyeva. Vilāsātisayo visayabhūtapiyabhāvasaṅkhātassa gamanādivilāsassa ādhikyampi kopiyeva vuttakāraṇenevakopiyeva. Tato buddhamahodayo buddhassa mahābhivuddhisaṅkhāto udayo aho acchariyoti. Ettha sabbanāmikena kiṃ saddena vattumāraddhakkamo na katthaci bhinnoti bhaggarītidoso natthīti.

89.

Abyāmohakaraṃ bandhaṃ, abyākiṇṇaṃ manoharaṃ;

Adūrapadavinyāsaṃ, pasaṃsanti kavissarā.

89.『『Abyāmoha』』iccādi. Natthi dūramesanti adūrāni, tāniyeva padāni, tesaṃ vinyāso yāthāvato ṭhapanaṃ yassa taṃ. Tatoyeva abyākiṇṇo asammisso ca. So abyākiṇṇatāya eva manoharo cāti abyākiṇṇaṃ manoharaṃ. Teneva 『『ayamettha attho ayaṃ vā』』ti evaṃ byāmohaṃ na karotīti abyāmohakaro, taṃ. Pasādālaṅkārālaṅkitaṃ bandhaṃ. Kavīnaṃ issarā padhānā. Ye kaniṭṭhaṅguligaṇanāniṭṭhā, te pasaṃsanti thuvanti tādisabandhaguṇassātisayapasaṃsārahabhāvena.

89.『『Abyāmohe』』ccādi. Adūrapadavinyāsaṃ nāmādipadānaṃ vohārakāle adūrasambandho yathā siyā, tathā paṭipāṭiyā padaṭṭhapanena samannāgataṃ abyākiṇṇaṃ, tatoyeva aññasambandhīpadehi asammissaṃ manoharaṃ, tatoyeva viññūnaṃ cittamārādhentaṃ abyāmohakaraṃ 『『imassattho imassattho eso eso vā』』ti saṃsayamanuppādentaṃ bandhaṃ pasādālaṅkārasaṃyuttaṃ bandhanaṃ kavissarā kavīnaṃ padhānā paṇḍibhajanā, kaniṭṭhaṅguliyā gaṇitabbā aggakavinoti adhippāyo. Pasaṃsanti thomenti. Byāmohaṃ na karotīti abyāmohakaro. Vi ākiṇṇo byākiṇṇo, na byākiṇṇo abyākiṇṇo. Natthi dūraṃ yesaṃ, tāniyeva padāni, tesaṃ vinyāso ṭhapanaṃ yassa bandhassāti viggaho.

Yathā –

我來將這段巴利文翻譯成簡體中文： 87 舉例說"蛇"等。"這是蛇啊蛇啊"因為恐懼而重複，"請"表示悲傷，從那個地方，或者從那條蛇，您，即尊者請回返，即朝來路返回。那個地方，或者那條蛇。這裡沒有同義的過失，因為是出於恐懼而重複使用。 87 "蛇"等。啊呀真是完了，這是蛇啊蛇啊，您從那個地方，或者從那條蛇請回返，即返回，如果您想要活命，為什麼接近那個地方，或者那條蛇呢，即為什麼靠近呢？因為在恐懼時重複說話，所以沒有同義的過失，在"想要活命"這裡省略了小圓點。 詞的過失避免的解釋結束。 句子的過失避免的解釋 破壞韻律的例子如： 88 "任何殊勝的容貌， 某種迷人的光輝； 某種殊勝的姿態， 啊！佛陀的大興盛。" 88 "任何"等。容貌，即由隨形好所裝飾的、由三十二大人相莊嚴的、由一尋光明和光環所照耀的殊勝，即卓越，因為超越言語範圍而不可說的只是任何而已。迷人的，即奪取許多世間的心，即奪取心的光輝，即美麗，某種即不在言語範疇的只是某種而已。姿態，即步態等的殊勝超越言語範疇的只是某種而已，因此佛陀的大興盛，即增長，啊！真是奇妙。這裡以"某"字開始的韻律在任何地方都沒有破壞。 88 "任何"等。容貌的殊勝，即由善安立足等三十二大人相莊嚴的、由細長指等八十隨形好裝飾的、由一尋光明和光環照耀的色身的卓越，因為超越意識範圍而不在言語範圍內，所以只是任何而已。迷人的，即奪取世間的心的光輝，即美麗，因為超越言語範圍，所以只是某種而已。姿態的殊勝，即作為對象的可愛性即步態等姿態的卓越，也只是某種而已，因為前面說的原因所以只是某種而已。因此佛陀的大興盛，即佛陀稱為大增長的興盛，啊！真是奇妙。這裡由代詞性的"某"字開始說的次序在任何地方都沒有中斷，所以沒有破壞韻律的過失。 89 "不造成迷惑，不混雜， 令人心悅的創作， 詞語安置不遠離， 詩人中的王者讚歎。" 89 "不造成"等。沒有遠離即不遠離，它們就是詞語，它們的安置即適當的配置，因為具有這個，所以不混雜，即不混亂。因為不混雜，所以令人心悅，因此不混雜，令人心悅。因此"這是這個含義，或者是那個"這樣不造成迷惑，即不造成迷惑的。具有明凈修飾的創作。詩人中的王者即最上者。他們計數到小指為止，即他們讚歎，即稱讚，因為這樣的創作品質極其值得讚歎。 89 "不造成"等。詞語安置不遠離，即具有在使用名詞等詞時使關係不遠離的、按次序配置詞語，不混雜，因此與其他相關的詞不混亂，令人心悅，因此使智者的心滿意，不造成迷惑，即不產生"這個的含義是這個，那個的含義是那個"這樣的疑惑的創作，即具有明凈修飾的創作，詩人中的王者，即詩人中的最上者，與智者相交的人，意思是：應該用小指計數的最上等詩人。讚歎，即稱讚。"不造成迷惑"即不造成迷惑。"vi"和"ākiṇṇa"是"byākiṇṇa"，"不byākiṇṇa"是"abyākiṇṇa"。"它們沒有遠離"，它們就是詞語，它們的安置即配置，即創作具有的，這是複合詞的分析。 如：

90.

Nīluppalābhaṃ nayanaṃ,

Bandhukaruciro』dharo;

Nāsā hemaṅkuso tena,

Jinoyaṃ piyadassano.

90.『『Yathe』』tyudāharati 『『nīluppalābha』』miccādi. Yassa jinassa nayanaṃ nettaṃ nīluppalābhaṃ indīvaradvayanibhaṃ, adharo adharoṭṭho bandhukamiva bandhukakusumamiva ruciro kanto, nāsā nāsikā sayaṃ hemaṅkuso suvaṇṇaṅkusoyeva, tena kāraṇena ayaṃ jino piyaṃ madhuraṃ dassanamassāti piyadassano. Īdiso na byākiṇṇadoso, abyākiṇṇo pasādoyevāti.

1. Idāni byākiṇṇadosaparihāraṃ pariharati 『『nīluppali』』ccādinā. Nayanaṃ yassa nettayugaḷaṃ nīluppalābhaṃ nīluppaladalasadisaṃ, adharo adharoṭṭho bandhukaruciro bandhukapupphamiva manuñño, nāsā nāsikā hemaṅkuso suvaṇṇaṅkusoyeva, tena kāraṇena ayaṃ jino piyadassano manuññadassano hotīti. Ettha pasādālaṅkārena yuttattā na byākiṇṇadoso. Ābhāsaddo nibhāsaddo viya ivattho. No ce, pabhāpariyāyo vā hoti. Bandhukamiva ruciroti ca, piyaṃ dassanaṃ yasseti ca viggaho. Iha dassanassa kattubhūtasādhujanasambandhattepi visayatteneva jinasambandho hotīti aññapadatthena tathāgato gahitoti.

91.

Samatikkantagāmmatta-kantavācābhisaṅkhataṃ;

Bandhanaṃ rasahetuttā, gāmmattaṃ ativattati.

91.『『Samatikkanti』』ccādi. Sammā atikkantaṃ niggataṃ. Gāmmassa bhāvo gāmmattaṃ. Yāsaṃ kantānaṃ madhurānaṃ vācānaṃ tāhi abhisaṅkhataṃ racitaṃ bandhanaṃ rasassa mādhuriyassa hetuttā kāraṇabhāvena gāmmattaṃ yathāvuttaṃ ativattati atikkamati.

91.『『Samati』』ccādi. Samatikkantagāmmattakantavācābhisaṅkhataṃ visesato atikkantagāmmabhāvāhi kantavācāhi racitaṃ bandhanaṃ muttakādibandhanaṃ rasahetuttā paṇḍitānaṃ pītirasassa kāraṇattā yathāvuttagāmmadosaṃ ativattati atikkamma pavattatīti. Sammā atikkantaṃ gāmmattaṃ yāsaṃ, tāhiyeva kantavācāhi abhisaṅkhatanti ca, rasassa hetu, tassa bhāvoti ca viggaho.

Yathā –

92.

Dunoti kāmacaṇḍālo,

So maṃ sadaya niddayo;

Īdisaṃ byasanāpannaṃ,

Sukhīpi kimupekkhase.

92.『『Yathe』』tyudāharati. Kāmāturā kāci vanitā attano piyaṃ patiṃ viravati 『『dunoti』』ccādinā. Dayāya saha pavattīti sadayaiti anunayavasena piyassa āmantanaṃ, sānunayāmantanañhi tatonuggahābhikaṅkhāyamaccantamucitaṃ, so kāmo kandappo eva caṇḍālo akaṇḍo vā asayhopatāpāvahattā. Kāme caṇḍālattāropanañca ucitameva yatonena kayiramānamasahanamupatāpamasahamānā taṃ paribhavantaṃ vippalapati, niddayo nikkaruṇo, idamapi ucitamupatāpe nikkaruṇānaṃ tādisī gatīti. Maṃ dunoti adhikamupatāpeti niddayattā, na bhavantaṃ, teneva bhavaṃ sukhī. Iminā aññāsattataṃ tassa dīpeti. Yadi nāññāsattosi, nāhamekākinī bhavāmi. Asahāyānañhi paṭisattavo honti. Ekākittāyevāhamappaṭisaraṇattānena dusāmīti [duññāmīti (?)] tava kāmaṃ tvaṃ sukhī hosi. Sanāthānaṃ tādisī vuttīti evaṃ sukhīpi tvaṃ īdisaṃ byasanamāpannaṃ kiṃ kasmā upekkhaseti. Evamayaṃ vaṅkavuttiyā attano, taṃ visayamanubhavantassa ca vimukhattaṃ nidassetītīdisaṃ na gāmmaṃ.

我來將這段巴利文翻譯成簡體中文： 90 "眼睛如青蓮花色， 下唇似朱槿花美麗； 鼻子如金鉤，因此 勝者見之令人喜悅。" 90 舉例說"如青蓮花色"等。這位勝者的眼睛，即眼目如青蓮花色，即如兩朵青蓮花的光澤，下唇，即下嘴唇如朱槿，即如朱槿花般美麗，即可愛，鼻子，即鼻孔自然如金鉤，即就像黃金鉤，因為這個原因，這位勝者見他令人喜悅，即他的容貌令人悅意。這樣沒有混雜的過失，是不混雜的明凈。 90 現在通過"青蓮"等來避免混雜的過失。他的眼睛，即一雙眼目如青蓮花色，即如青蓮花瓣一樣，下唇，即下嘴唇如朱槿花美麗，即如朱槿花般悅意，鼻子，即鼻孔如金鉤，即就像黃金鉤，因為這個原因，這位勝者見之令人喜悅，即容貌悅意。這裡因為具有明凈的修飾，所以沒有混雜的過失。"ābhā"詞和"nibhā"詞一樣表示"如"的意思。如果不是，就是"光芒"的同義詞。"如朱槿般美麗"和"他的容貌可愛"是複合詞的分析。這裡雖然見他的善人作為能見者與他有關係，但是因為是作為對像而與勝者有關係，所以通過其他詞義而理解如來。 91 "由超越了粗俗性的 可愛言語所創作； 因為是趣味原因， 超越了粗俗性。" 91 "超越"等。善於超越，即離開。粗俗的狀態即粗俗性。由那些可愛的，即甜美的言語所創作，即製作的創作，因為是趣味，即甜美的原因，即因為是原因，所以超越，即超出所說的粗俗性。 91 "超"等。由超越了粗俗性的可愛言語所創作的，即由特別超越了粗俗性的可愛言語所製作的創作，即格言等創作，因為是趣味原因，即因為是智者喜悅趣味的原因，所以超越，即超出所說的粗俗性的過失而執行。"善於超越粗俗性的"和"由它們即可愛言語所創作"以及"趣味的原因，它的狀態"是複合詞的分析。 如： 92 "愛慾如旃陀羅折磨 無情的您啊有情者； 如此陷入災難的我， 您雖快樂為何漠視？" 92 舉例說。一個被愛慾折磨的女子對自己親愛的丈夫哭訴"折磨"等。"有情者"即具有情感地執行，這是出於懇求而對親愛者的稱呼，因為帶著懇求的稱呼在期望從他得到幫助時是極其適當的。那愛慾，即愛神就像旃陀羅或是無節制的，因為帶來無法忍受的痛苦。在愛慾中比喻為旃陀羅也是適當的，因為她無法忍受他所造成的無法忍受的痛苦而對他抱怨說他輕視她，無情即無慈悲，這也是適當的，因為在痛苦中無慈悲者有這樣的行為。因為無情所以極其折磨我，而不是折磨您，因此您快樂。通過這個暗示他執著于其他人。如果您不是執著于其他人，我就不會孤單。因為沒有伴侶的人會有對手。正因為孤單所以我無依無靠而被您傷害，隨您的意，您快樂吧。有依靠的人有這樣的行為，這樣您雖然快樂，為什麼漠視像這樣陷入災難的人呢？這樣她通過曲折的表達顯示自己和正在享受那個對象的他的背離，這樣的不是粗俗。

1. Gāmmadosaparihāre lakkhiyaṃ dasseti 『『dunoti』』ccādi. Kāmataṇhābhibhūtā aṅganā attano vallabhaṃ nissāya evaṃ vilapati 『『sadaya he kāruṇika so kāmacaṇḍālo so anaṅganīco niddayo nikkāruṇiko maṃ dunoti pīḷeti, sukhīpi mama viya anāthabhāvābhāvato sukhitopi tvaṃ īdisaṃ byasanāpannaṃ evaṃ kāmacaṇḍālena akāruṇena kataasayhasantāpasaṅkhātabyasanamanuppattaṃ maṃ kimupekkhase kasmā udāsīnosī』』ti. Attano dukkhāturattā dukkhadūrīkaraṇaṃ kāruṇikānaṃyeva visayanti 『『sadaye』』ti anunayavasena āmantanucitaṃ attano dukkhāturataṃ posetuṃ pīḷākārake kāme caṇḍālattāropanañca niddayattakathanañca ucitameva attani upekkhakattā. Sukhīpīti iminā tassa paravisayāsattatāya aticāraṃ abbhupagameti. Evaṃ vaṅkavuttiyā attano vallabhe sānurāgattañca attani tassa tadabhāvattañca dassetīti. 『『Kaññe kāmayamānaṃ maṃ, na kāmayasi kiṃnvida』』nti ettha viya iha gāmmadoso natthīti gāmmadosaparihāramidaṃ. Kāmoyeva caṇḍālo kāmacaṇḍālo, saha dayāya yo vattatīti ca, natthi dayā asseti ca, sukhamassa atthīti ca viggaho. Apisaddo akkhame.

93.

Yatihīnaparihāro, na pune』dāni nīyate;

Yato na savanubbegaṃ, heṭṭhā yetaṃ vicāritaṃ.

93.『『Yati』』ccādi. Vicāritanti 『『taṃ name sirasā cāmī-karavaṇṇaṃ tathāgata』』ntiādinā heṭṭhā pakāsitanti attho.

93.『『Yatihīni』』ccādi. Yato yasmā savanubbegaṃ 『『dosānamuddesakkamena dosaparihārakkamo na vutto』』ti evaṃ viññūnamuppajjamānaṃ imassa ganthassa savanāsahanaṃ natthi, tato yatihīnaparihāro yatihīnadosassa pariharaṇavasena pavattamudāharaṇaṃ idāni puna na nīyate nāharīyateti. Iminādhigatamādo vuttatthameva samattheti. Heṭṭhā yetaṃ vicāritanti evaṃ yatihīnadosapariharaṇaṃ heṭṭhā anantaraparicchede vicāritaṃ 『『taṃ name sirasā cāmī-karavaṇṇaṃ tathāgata』』ntiādinā pakāsitanti. Ādo yatihīnadosapātubhāveyeva parihārakkamassāpi dassitattā ihādassanepi ganthassa ūnatā natthīti adhippāyo. Yati hīnā ettheti ca, tassa parihāroti ca, savane ubbeganti ca viggaho.

Kamaccutassa yathā –

94.

Udāracarito』si tvaṃ, tenevā』rādhanā tvayi;

Desaṃ vā dehi gāmaṃ vā, khettaṃ vā mama sobhanaṃ.

94.『『Udāra』』iccādi. Udāraṃ udārattaṃ cāgātisayasambandhato caritaṃ atiguṇapavatti yassāti viggaho. Ettha ucitattā desādīnaṃ yācanakkamassa kamaccutassa parihāroyaṃ.

94.『『Udāri』』ccādi. Tvaṃ puññavanta udāracaritosi cāgātisayayogato visāradapavattiyuttosi, teneva tena kāraṇeneva ārādhanā mama yācanā tvayi hoti. Desaṃ vājanapadaṃ vā, no ce, gāmaṃ vā saṃvasathaṃ vā, no ce, sobhanaṃ khettaṃ vā kedāraṃ vā mama dehīti anupubbaṃ hīnapadatthayācanā dāyakassa dānassāpi yācakassa icchitatthapaṭilābhassāpi anurūpattā kamaccutadosamapaneti. Udāraṃ caritaṃ assāti viggaho.

Ativuttassa yathā –

95.

Munindacandasambhūta-

Yasorāsimarīcinaṃ;

Sakalopya』yamākāso,

Nā』vakāso vijambhane.

95.『『Muninda』』iccādi. Munindoyeva cando, tato sambhūtā pātubhūtā, yasorāsī eva marīciyo, tāsaṃ. Ayaṃ sakalo ākāsopi gaganameva, na tasseko padeso. Vijambhane byāpane nāvakāso tādisattā tāsaṃ marīcinanti nātivuttaṃ.

我來將這段巴利文翻譯成簡體中文： 92. 在避免粗俗過失時顯示特徵說"折磨"等。被愛慾貪愛征服的女子依靠自己所愛的人這樣悲嘆："有情者啊，有慈悲的人啊，那愛慾如旃陀羅，那無形愛神之低劣者，無情的，無慈悲的折磨我，壓迫我，您雖快樂，即雖然不像我這樣無依無靠而快樂的您，為什麼漠視像這樣陷入災難的，即這樣被愛慾旃陀羅無情地造成無法忍受的痛苦稱為災難所困的我，為什麼保持冷漠？"因為自己痛苦所苦,所以解除痛苦只是有慈悲者的事,因此用"有情者"作為懇求的稱呼是適當的,爲了突出自己痛苦所苦,在造成壓迫的愛慾上比喻為旃陀羅和說無情也是適當的,因為對自己漠視。通過"雖快樂"這個暗示他執著于其他對象的不端行為。這樣通過曲折的表達顯示自己對所愛之人有愛戀,而他對自己沒有這種感情。這裡沒有像"少女啊,為什麼你不愛正在愛你的我"那樣的粗俗過失,所以這是避免粗俗過失的例子。"愛慾即旃陀羅"和"他與慈悲一起執行"以及"他沒有慈悲"和"他有快樂"是複合詞的分析。"api"詞表示不能忍受。 93 "缺乏韻律的避免， 現在不再進一步說明； 因為沒有聽聞的恐懼， 這在下面已經考察。" 93 "韻"等。"考察"即如"我低頭禮敬具有金色的如來"等在下面顯示的意思。 93 "缺乏韻律"等。因為沒有聽聞的恐懼,即"過失的列舉次序與過失避免的次序不一致"這樣智者生起的對這部著作聽聞時的不能忍受是沒有的,所以缺乏韻律的避免,即通過避免缺乏韻律過失而進行的舉例現在不再進一步說明,即不再引用。通過這個證實前面已說的內容。"這在下面已經考察"即這樣缺乏韻律過失的避免在下面,即在前一章中通過"我低頭禮敬具有金色的如來"等已經顯示。意思是：因為在開始就在缺乏韻律過失出現時也已經顯示了避免的次序,所以這裡即使不顯示著作也沒有缺陷。"這裡有缺乏的韻律"和"它的避免"和"在聽聞時的恐懼"是複合詞的分析。 次序錯亂的例子如： 94 "您是具有崇高品行者， 因此我向您請求； 請賜予我一個地區或村莊， 或一塊美好的田地。" 94 "崇高"等。因為與極大的佈施相關而有崇高的,即崇高性的品行,即極好的品質的執行是他的,這是複合詞分析。這裡因為適當,所以這是地區等請求次序的次序錯亂的避免。 94 "崇高"等。您這有福德者是具有崇高品行者,即因為與極大的佈施相關而具有勇敢的執行,因此,即因為這個原因,我對您有請求。請賜予我一個地區,即一個邦域,或者如果不行,一個村莊,即一個居住地,或者如果不行,一塊美好的田地,即一塊農田。按次第請求低劣的事物,因為對施與者的佈施和對乞求者獲得所愿都是適當的,所以消除了次序錯亂的過失。"他有崇高的品行"是複合詞分析。 說過頭的例子如： 95 "牟尼王月亮產生的 名聲堆積的光芒， 整個虛空 也不是舒展的場所。" 95 "牟尼王"等。牟尼王即是月亮,從它產生的,即顯現的,名聲的堆積就是光芒,它們的。這整個虛空,即天空,不是它的一部分。在舒展,即遍佈時沒有場所,因為它們的光芒是那樣的,所以不是說過頭。

95.『『Munindi』』ccādi. Munindacandasambhūtayasorāsimarīcinaṃ munindasaṅkhātacandato pātubhūtānaṃ kittisamūhasaṅkhātakiraṇānaṃ vijambhane byāpane ayaṃ sakalopi ākāso nāvakāso na okāso hotīti. Hetuphalādiekekakāraṇenāpi appameyyānaṃ sabbaññuguṇānaṃ pavattiyā appameyyasāmaññabhūtākāsassa niravakāsassa iva kathanamucitanti ativuttadoso iha na bhavati. Cando iva cando, munindo eva cando, tato sambhūtānaṃyeva yasānaṃ rāsī ca tā marīciyo cāti viggaho.

96.

Vākyaṃ byāpannacittānaṃ, apetatthaṃ aninditaṃ;

Tenu』mmattādikānaṃ taṃ, vacanā』ññatra dussati.

96.『『Vākya』』miccādi. Byāpannaṃ naṭṭhaṃ ayathāpavattaṃ cittaṃ yesaṃ, tesaṃ. Vākyaṃ vākyalakkhaṇopetaṃ. Apeto apagato suñño attho abhidheyyaṃ saṃvohārikaṃ yassa, taṃ. Aninditaṃ ahīḷitaṃ. Tena yathāvuttena kāraṇena. Taṃ vākyaṃ ummatto dhātukkhobhādinā khittacitto, so ādi yesaṃ bālādīnaṃ tesaṃ vacanā asaṅgatāya vācāya aññatra aññasmiṃ abyāpannacittavisaye dussati duṭṭhaṃ jāyate, ummattādīnaṃyeva tathāvidhāya vācāya ucitattāti.

96.『『Vākya』』miccādi. Byāpannacittānaṃ viruddhabhāvamāpannacittānaṃ vākyaṃ syādyantatyādyantapadasamudāyarūpaṃ vākyaṃ apetatthaṃ apagatasamudāyatthaṃ aninditaṃ viññūhi garahitaṃ na hoti, tena kāraṇena ummattādikānaṃ ummattavedanaṭṭādīnaṃ vacanāññatra vacanaṃ vinā anummattādivacane taṃ samudāyatthasambandharahitaṃ vacanaṃ dussati dosaduṭṭhaṃ hoti. Byāpannaṃ cittaṃ yesanti ca, apeto attho assāti ca, ummatto ādi yesanti ca viggaho.

Yathā –

97.

Samuddo pīyate so』ya-maha』majja jarāturo;

Ime gajjanti jīmūtā, sakkasse』rāvaṇo piyo.

97.『『Yathe』』tyudāharati 『『samuddo』』iccādi. Na hettha 『『samuddo pīyate』』iccādino padasamudāyassa koci eko attho gayhati, yo so bandhattho siyā. Avayavatthā eva tu ayosalākākappāpaṭibhantīti īdisamapetatthamaninditaṃ viññeyyaṃ byāpannacittānaṃ.

97.『『Samuddo』』ccādi. So ayaṃ samuddo pīyate yena kenaci pīyate, ahaṃ ajja jarāturo jararogābhibhūto, ime jīmūtā meghā gajjanti thanayanti. Sakkassa erāvaṇo piyoti. Idaṃ ninditāninditānaṃ dvinnamudāharaṇaṃ. Idaṃ vākyaṃ avayavatthamantarena samudāyato gamyamānatthassābhāvā apetatthaṃ nāma hoti. Īdisaṃ vākyaṃ ummattakādīhi vuttamappītikaraṃ na hoti, aññehi vuttaṃ pana kaṇṇe ayosalākā viya appītikaraṃ. Jarāya āturoti vākyaṃ.

98.

Sukhumālāvirodhitta-dittabhāvappabhāvitaṃ;

Bandhanaṃ bandhapharusa-dosaṃ saṃdūsayeyya taṃ.

98.『『Sukhumāli』』ccādi. Na virujjhati sīlenāti avirodhī, tassa bhāvo avirodhittaṃ. Sukhumālassa avirodhittaṃ yassa so dittabhāvo, tena pabhāvitaṃ vaḍḍhitaṃ saṃyuttaṃ taṃ bandhanaṃ bandhapharusadosaṃ saṃdūsayeyya nāsayeti attho.

我來將這段巴利文翻譯成簡體中文： 95 "牟尼王"等。牟尼王月亮產生的名聲堆積的光芒，即從被稱為牟尼王的月亮顯現的、被稱為名聲集合的光線，在舒展，即遍佈時，這整個虛空也不是場所，即不是空間。因為通過因果等每一個原因都不可測量的一切知者功德的執行，所以說不可測量的普遍性的虛空好像沒有空間是適當的，因此這裡沒有說過頭的過失。"如月亮的月亮"和"牟尼王即是月亮"，以及"從它產生的名聲的堆積和它們是光芒"是複合詞分析。 96 "心意受損害者的言語， 雖離意義但不受誹謗； 因此除了瘋狂等人的 言語之外在別處有過失。" 96 "言語"等。受損害的，即消失的，即不如理執行的心是他們的，他們的。言語具有言語的特徵。離開的，即分離的，空無的意義，即所詮表的，即世俗的意義是它的，它。不受誹謗，即不受輕視。因此，即因為上述的原因。那言語在瘋狂的，即因為體液混亂等而心散亂的，以他為開始的愚人等，他們的言語，即不連貫的話語之外，即在其他非受損害心的領域成為過失，即產生過錯，因為那樣的話語只適合瘋狂等人。 96 "言語"等。心意受損害者的，即心達到相違狀態者的言語，即具有syādi、anta、tyādi、anta詞組形式的言語，雖離意義，即離開了組合意義，但不受誹謗，即不被智者呵責，因為這個原因，除了瘋狂等人的，即瘋狂、失去感受等人的言語之外，即除了言語，在非瘋狂等人的言語中，那個缺乏組合意義關係的言語有過失，即有過錯。"他們有受損害的心"和"它有離開的意義"和"以瘋狂為開始的他們"是複合詞分析。 如： 97 "大海被喝乾，這位 啊！我今日為衰老所苦； 這些云在雷鳴， 帝釋天愛其象王。" 97 舉例說"大海"等。因為這裡從"大海被喝乾"等詞組中不能獲得任何一個能成為創作意義的意義。但是部分的意義好像鐵針刺耳朵一樣顯現，這樣的離開意義而不受誹謗應該被理解是心意受損害者的。 97 "大海"等。這個大海被喝乾，即被某人喝乾，我今日為衰老所苦，即被衰老病徵服，這些云，即烏雲在雷鳴，即在打雷。帝釋天愛其象王。這是受誹謗和不受誹謗兩者的例子。這個言語因為除了部分意義之外沒有從組合而可以理解的意義，所以稱為離開意義。這樣的言語即使被瘋狂等人說也不會令人不愉快，但被其他人說則如鐵針刺耳朵般令人不愉快。"被衰老折磨"是句子分析。 98 "由優雅不相違性 光耀狀態所產生； 創作會消除創作 粗糙的過失。" 98 "優雅"等。不相違，即依本性不相違，它的狀態即不相違性。優雅的不相違性是它的那光耀狀態，由它產生的，即增長的，即具有的那個創作會消除創作粗糙的過失，即會消滅，這是意思。

98.『『Sukhumāli』』ccādi. Sukhumālāvirodhittadittabhāvappabhāvitaṃ 『『aniṭṭhurakkharappāye』』ccādinā vuccamānasukhumālaguṇassa aviruddhabhāvasamannāgatena vaṇṇānaṃ aññamaññasaṅgabhilakkhaṇena dittabhāvena piyabhāvena anubrūhitaṃ taṃ bandhanaṃ bandhapharusadosaṃ bandhapharusasaṅkhātadosaṃ saṃdūsayeyya nāseyya, taṃ bandhapharusadosanti vā sambandhoti. Na virujjhati sīlenāti avirodhī, tassa bhāvoti ca, sukhumālassa avirodhittaṃ yassāti ca, soyeva dittassa bhāvoti ca, tena pabhāvitanti ca vākyaṃ.

Yathā –

99.

Passantā rūpavibhavaṃ, suṇantā madhuraṃ giraṃ;

Caranti sādhū sambuddha-kāle keḷiparammukhā.

99.『『Yathe』』tyudāharati 『『passantā』』iccādi. Keḷiyā kīḷāya parammukhā vigatacchandā carantīti sambandho.

99.『『Passante』』ccādi. Sādhū sajjanā sambuddhakāle sambuddhassa dharamānakāle rūpavibhavaṃ tassa rūpasampattiṃ passantā cakkhuṃ santappetvā olokentā madhuraṃ giraṃ tasseva bhagavato aṭṭhaṅgasamannāgataṃ madhuravacanaṃ suṇantā keḷiparammukhā kīḷāya vimukhā kīḷābhiratirahitā caranti gacchanti pavattantīti. Kevalaṃ pharusasithilavaṇṇehi vinā sukhuccāraṇīyavaṇṇehi sambhūtasukhumālaguṇāvirodhaaññamaññasaṅgatavaṇṇavisadappavattaguṇayuttattā ettha bandhapharusadoso natthi. Keḷiyā parāni parivattitāni mukhāni etesanti viggaho. Ettha kāloti kiriyā. Sā ca atthato tadākārappavattasambandhoyeva. Loko pana visuṃ eko padatthoyevāti voharati. vākyadosaparihāro.

Vākyadosaparihāravaṇṇanā niṭṭhitā.

Vākyatthadosaparihāravaṇṇanā

Apakkamassa yathā –

100.

Bhāvanādānasīlāni, sammā sampāditāni』ha;

Nibbānabhogasaggādi-sādhanāni na saṃsayo.

100.『『Bhāvanā』』iccādi. Ettha bhāvanādīni niddisitvā yathākkamaṃ nibbānādīnaṃ niddesena apakkamadoso parihaṭo.

100.『『Bhāvane』』ccādi. Iha manussaloke sammā sampāditāni kammaphalaṃ saddahitvā yathāvidhi sampāditāni attano santāne pavattāpitāni bhāvanādānasīlāni nibbānabhogasaggādisādhanāni yathākkamaṃ nibbānaupabhogaparibhogasampattisagguppattiādīnaṃ hetubhāvena sādhakāni honti, ettha sādhane na saṃsayo hotīti. Iha bhāvanādayo uddisitvā uddesakkamaṃ anatikkamma nibbānādīnamanuddesassa katattā apakkamavākyatthadosassa okāso na hoti.

101.

Uddiṭṭhavisayo koci [kopi (ka. sī.)], viseso tādiso yadi;

Anuddiṭṭhesu [anudiṭṭhesu (?)] neva』tthi, doso kamavilaṅghane.

101.『『Uddiṭṭhe』』ccādi. Uddiṭṭhā paṭhamaṃ yuttā atthā visayo gocaro yassa uddesānuddesasambandhavijānanalakkhaṇassa visesassa so tādiso koci viseso anuddiṭṭhesu yathākkamamuddesakamānamatikkamena puna atthantaranissayena parāmaṭṭhesu yadi bhaveyya, kamassa yathoddiṭṭhesu anukkamassa vilaṅghane atikkame doso nevatthi.

我來將這段巴利文翻譯成簡體中文： 98 "優雅"等。由優雅不相違性光耀狀態所產生的，即由"不粗糙音等"等所說的優雅品質的不相違狀態所具有的、以音聲相互連線為特徵的光耀狀態、可愛狀態所增長的那個創作會消除創作粗糙的過失，即會消滅被稱為創作粗糙的過失，或者與那創作粗糙的過失有關係。"依本性不相違即不相違，它的狀態"和"它有優雅的不相違性"和"它就是光耀的狀態"和"由它產生"是句子分析。 如： 99 "觀看容貌莊嚴， 聽聞甜美言語； 善人在正覺時 背離嬉戲而行。" 99 舉例說"觀看"等。背離嬉戲，即離開慾望而行，這是關係。 99 "觀看"等。善人，即善良的人們在正覺時，即在正覺者在世時，觀看容貌莊嚴，即觀看他的容貌圓滿，使眼睛滿足地看著，聽聞甜美的言語，即那世尊具有八支的甜美言語，背離嬉戲，即背離遊戲，即沒有遊戲的喜好而行，即行走，即執行。因為只是具有除了粗糙鬆散的音聲之外的易於發音的音聲所產生的優雅品質不相違、相互連線的音聲清晰執行的品質，所以這裡沒有創作粗糙的過失。"他們有背離嬉戲的面孔"是複合詞分析。這裡"時"是動作。它從意義上說就是那種形態執行的關係。但是世間把它說成是一個分開的詞義。這是避免句子的過失。 句子的過失避免的解釋結束。 句子意義的過失避免的解釋 次序錯亂的例子如： 100 "修習佈施和持戒， 在此善加完成； 是涅槃享受天界等 成就的因，毋庸置疑。" 100 "修習"等。這裡通過說明修習等，然後按次第說明涅槃等，避免了次序錯亂的過失。 100 "修習"等。在此人世間善加完成的，即相信業果而如法完成的，使其在自己相續中執行的修習佈施和持戒是涅槃享受天界等的成就，即按次第作為涅槃、受用、享受圓滿、天界生起等的因而成為成就者，在這成就中毋庸置疑。這裡因為列舉修習等后不超越列舉的次序而作出涅槃等的說明，所以沒有次序錯亂的句子意義過失的機會。 101 "如果某個這樣的 特殊性是已列舉的範圍， 在未列舉中 次序違背沒有過失。" 101 "已列舉"等。首先適當的意義是已列舉的範圍，即對象，是它的那以了知列舉與說明關係為特徵的特殊性的那樣的某個特殊性，如果在未列舉的，即在通過超越如次第列舉的次序，然後依靠其他意義而被提及的中存在，那麼在次序，即在已列舉的次序的違背，即超越中沒有過失。

101.『『Uddiṭṭhe』』ccādi. Uddiṭṭhavisayo paṭhamaṃ payuttatthavisayo tādiso koci viseso uddesānuddesānaṃ 『『idamassa pubbakathanaṃ, idamassa pacchākathana』』nti evaṃ aññamaññāpekkhalakkhaṇasambandhaparijānanalakkhaṇo viseso anuddiṭṭhesu atthantaraṃ nissāya puna vuttesu yadi 『『bhaveyyā』』ti seso. Kamavilaṅghane uddesānuddesānaṃ kamātikkame doso satthaññūnaṃ sutikāle asahanakāraṇaṃ nevatthīti. Uddiṭṭhā paṭhamuccāritā atthā visayo gocaro asseti ca, kamassa vilaṅghananti ca vākyaṃ.

Yathā –

102.

Kusalākusalaṃ abyā-kata』miccesu pacchimaṃ;

Abyākataṃ pākadaṃ na, pākadaṃ paṭhamadvayaṃ.

102.『『Yathe』』tyudāharati 『『kusale』』ccādi. Kusalaṃ kāmāvacarādikamekavīsatividhaṃ, akusalañca dvādasavidhaṃ, abyākataṃ vipākakriyāsaṅkhātamiti etesu tīsu pacchimaṃ abyākataṃ, pākaṃ vipākaṃ dadātīti pākadaṃ. Neti nipātapadaṃ. Paṭhamadvayaṃ kusalākusalaṃ pākaṃ dadātīti pākadanti. Ettha apākadattaṃ abyākatasseva, pākadattaṃ tesameva dvinnanti viseso daṭṭhabbo.

102.『『Kusale』』ccādi. Kusalaṃ kāmāvacarādiekavīsatikusalañca akusalaṃ dvādasavidhaṃ akusalañca abyākataṃ vipākakriyārūpanibbānavasena catubbidhamabyākatañca iccesu evametesu tīsu pacchimaṃ uddesakkamena pacchimamabyākataṃ pākadaṃ na vipākadāyakaṃ na hoti, paṭhamadvayaṃ kusalākusalaṃ pākadaṃ yathāsakaṃ vipākadāyakaṃ hotīti. 『『Yathāsaṅkhyamanudeso samāna』』nti [pāṇini 1.3.10 suttamidaṃ. anudissate iti anudeso, pacchā uccārito iccattho 『『samānaṃ』』iti sambandhechaṭṭhī (katvabodhinī)] vuttattā uddiṭṭhehi samānamanuddiṭṭhānameva samasaṅkhyāya labbhamānattā saṅkhyāyānatikkamo hoti. Ettha pana kusalādisabhāvato tividhattepi vipākadānādānavasena duvidhakusalākusalādivisayabhūtavisesassa pavattiyā vatticchāto paṭhamaṃ vattabbataṃ vinā kamena nissayanaṃ nāma natthīti apakkamadoso na hotīti.

103.

Saguṇānā』vikaraṇe, kāraṇe sati tādise;

Ocityahīnatāpatti, natthi bhūtatthasaṃsino.

103.『『Saguṇāna』』miccādi. Sotūnaṃ attatthanipphādanādike tādise kāraṇe hetumhi sati bhūtaṃ yathāpavattaṃ atthaṃ attano caritalakkhaṇaṃ saṃsino vadantassa sassa attano, sānaṃ vā guṇānaṃ āvikaraṇe adhikāravasena 『『pūjanīyataro loke』』iccādikathane ocikyahīnatāya āpatti pāpuṇanaṃ sambhavo natthi.

103.『『Saguṇi』』ccādi. Tādise kāraṇe sati sotūnaṃ attatthanipphādanādike tādise hetumhi vijjamāne bhūtatthasaṃsino attani vijjamānakāyādisaṃvaralakkhaṇaguṇasaṅkhātamatthaṃ 『『pūjanīyataro loke ahameko』』iccādinā tādisāvasare vadantassa saguṇānaṃ sassa attano, sānaṃ vā sakānaṃ guṇānaṃ āvikaraṇe pākaṭīkaraṇe ocityahīnatāpatti ocityahīnasaṅkhātadosassāpatti natthīti. Sasaddassa attaattaniyavācakattā sassa attano guṇā se ca te guṇā ceti vā viggaho. Bhūtoyeva attho, taṃ saṃsati vadati sīlenāti viggaho.

104.

Ocityaṃ nāma viññeyyaṃ, loke vikhyātamādarā;

Tattho』padesapabhavā, sujanā kavipuṅgavā.

我來將這段巴利文翻譯成簡體中文： 101 "已列舉"等。已列舉的範圍，即首先使用的意義範圍的那樣的某個特殊性，即以了知列舉與說明的"這是它的前說，這是它的后說"這樣相互關係的特徵為特徵的特殊性，如果在未列舉的，即依靠其他意義而再次說的中"存在"，應補充。在次序違背，即在列舉與說明的次序超越中，沒有在智者聞法時不能忍受的原因。"它有已列舉的，即首先說出的意義作為範圍，即對像"和"次序的違背"是句子分析。 如： 102 "善、不善和無記 這些中最後者， 無記不生果報， 前二者生果報。" 102 舉例說"善"等。善即欲界等二十一種，不善即十二種，無記即所謂的異熟和作用，在這三者中最後的無記，給予果報即給予果報者。"不"是虛詞。前二者即善和不善給予果報即給予果報者。這裡應該看到特殊性：不給予果報只是無記的特性，給予果報只是那兩者的特性。 102 "善"等。善即欲界等二十一種善，和不善即十二種不善，和無記即通過異熟、作用、色法、涅槃而有四種無記，在這些，即在這三者中最後的，即在列舉次序中最後的無記不是給予果報者，即不是異熟的給予者，前二者即善和不善是給予果報者，即是各自異熟的給予者。因為說"說明與數目相同"，所以因為從已列舉中獲得與未列舉相同數目，所以不超越數目。但是這裡雖然從善等的自性說是三種，但因為通過給予和不給予果報而有兩種善不善等作為對象的特殊性的執行，所以不需要首先說就依次依靠，即沒有次序錯亂的過失。 103 "在有那樣的原因時， 顯示具德性， 對說真實意義者 沒有不適當性的過失。" 103 "具德"等。在為聽眾完成自利等那樣的原因，即因緣存在時，對說真實的，即如實執行的意義，即自己的行為特徵的他，或者在顯示諸德時，通過權勢而說"我在世間更值得尊敬"等時，不會有不適當性的過失，即不會有獲得。 103 "具德"等。在有那樣的原因時，即在為聽眾完成自利等那樣的因緣存在時，對說真實意義者，即對在那樣場合通過"我在世間是唯一更值得尊敬者"等說存在於自己的被稱為身等防護特徵的功德的意義者，在顯示具德性，即在顯示他自己的，或者自己的諸德時，沒有不適當性的過失，即沒有被稱為不適當的過失的獲得。因為"sa"詞表示自己和自己所屬，所以"他自己的德"或"自己和它們是德"是複合詞分析。"只是真實的意義，他依本性說它"是複合詞分析。 104 "適當性應當了知， 在世間以敬重聞名； 源於意義和教導的 善人和詩人中的牛王。"

104.『『Ocitya』』miccādi. Loke sattaloke vikhyātaṃ pasiddhaṃ ābālajanaṃ [ābālajanānaṃ (ka.)] yathāsakamanurūpaṃ vijānanato ocityaṃ ucitabhāvo nāmeti pasiddhiyaṃ ādarā ādarena ussāhena tato paramādaraṇīyassābhāvato, na hi anucitaṃ kiñci kenāpyādaraṇīyaṃ sabbathā anassādanīyattā, viññeyyaṃ 『『sotūna』』nti seso. Tattha tasmiṃ ocitye upadesassa paṭhamuccāraṇassa uggaṇhāpanavasena pavattassa pabhavā uppattiṭṭhānabhūtā sujanā suṭṭhujanā kavipuṅgavā uttamā, [kaviuttamā (?)] kaviseṭṭhāti vuttaṃ hoti.

104.『『Ocitye』』ccādi. Loke sattaloke vikhyātaṃ ābālapasiddhaṃ ocityaṃ nāma ādarā gāravena viññeyyaṃ viññūhi ñātabbaṃ hoti, tattha ocityavisaye upadesapabhavā paṭhamuccāraṇassa uppattiṭṭhānabhūtā sujanā sādhujanabhūtā kavipuṅgavā uttamakavayo bhavantīti, pasiddhaocityapadena yuttattā ettha nāmasaddo pasiddhiyaṃ. Upadesassa pabhavāti ca, pumāno ca te gāvo ceti ca, kavīnaṃ puṅgavāti ca vākyaṃ.

105.

Viññātocityavibhavo-

Cityahīnaṃ parihare;

Tato』cityassa sampose,

Rasaposo siyā kate.

105.『『Viññāta』』miccādi. Viññāto avabuddho yathāvuttakavivarapasādā ocityameva vibhavo sampatti yena so ocityahīnaṃ nāma dūsanaṃ parihare parivajjeyya. Tato tasmā parihārato hetuto ocityassa sampose suṭṭhu vaḍḍhibhāve vaḍḍhane kate rasassa assāditabbatāsaṅkhātassa mādhuriyassa samposo siyā bhaveyya.

105.『『Viññāte』』ccādi. Viññātocityavibhavo tādisakavīnamanuggahena viññātaocityasaṅkhātasampattisamannāgato kavi ocityahīnaṃ nāma dūsanaṃ parihare nirākareyya, tato dosaparihārato ocityassa sampose upabrūhane kate sati rasaposo mādhuriyasaṅkhatassa assādetabbassa pūraṇaṃ siyā bhaveyyāti. Ocityameva vibhavoti ca, viññāto ocityavibhavo yeneti ca, rasassa poso puṭṭhabhāvo [vuddhabhāvo (ka.)] posetabbabhāvoti ca vākyaṃ.

Yathā –

106.

Yo mārasenamāsanna-māsannavijayussavo;

Tiṇāyapi na maññittha, so vo detu jayaṃ jino.

106.『『Yathe』』tyudāharati 『『yo』』iccādi. Vijayo parābhibhavo āsanno vijayo eva ussavo abbhudayo nippaṭipakkhā pavatti yassa ediso yo āsannaṃ attano samīpamupagataṃ mārasenaṃ tiṇāyapi na maññittha tiṇampi na maññittha, tiṇatopi hīnaṃ maññittha, so jino māraji vo tumhākaṃ jayaṃ detūti vidadhātu. Ettha jayāsīsanā 『『jino』』ti accantamucitaṃ, yo ajini pañcamāreti jino parābhibhavekaraso, tassa paresaṃ vijayappadāne sāmatthiyekayogo siyāti. 『『Mārasenamāsannaṃ tiṇāyapi na maññitthā』』ti idaṃ panettha atisamucitaṃ yato samīpamupagatampi tādisaṃ mārasenaṃ tiṇatopi hīnaṃ maññi, tenassa paresaṃ vijayappadānekarasatā visesato yuttāti.

我來將這段巴利文翻譯成簡體中文： 104 "適當性"等。在世間，即在有情世間中聞名的，即從兒童起就衆所周知的，因為按照各自適合而了知，所以適當性即適當的狀態，以敬重，即以精進而聞名，因為沒有比它更值得敬重的，因為不適當的任何事物都不會被任何人所敬重，因為完全不能享受，應當被了知，應補充"被聽眾"。在那個適當性中，源於教導，即源於首先說出的、通過使學習而執行的善人，即善良的人們，和詩人中的牛王，即最上等的，即最殊勝的詩人，這是所說的意思。 104 "適當"等。在世間，即在有情世間中聞名的，即從兒童起就衆所周知的適當性應當以敬重，即以尊敬被智者了知，在那個適當性領域中，源於教導的，即作為首先說出的源頭的善人，即成為善良人的詩人中的牛王，即最上等的詩人。因為具有衆所周知的適當性詞，所以這裡"nāma"詞表示衆所周知。"教導的源頭"和"他們既是人又是牛"和"詩人中的牛王"是句子分析。 105 "了知適當性資產者， 應避免不適當性； 因此在增長適當性時， 在創作中會有趣味增長。" 105 "了知"等。了知的，即從所說的最殊勝詩人的信心而理解的適當性即是資產，即圓滿是他的，他應避免，即應遠離所謂的不適當性的過失。從那個，即從那個避免的原因，在適當性的增長，即善增長的狀態，即增長被造作時，趣味，即所謂可享受的甜美的增長會存在。 105 "了知"等。了知適當性資產的，即通過那樣的詩人的幫助而具有被稱爲了知適當性的圓滿的詩人應避免，即應除去所謂的不適當性的過失，從那個避免過失，在適當性的增長，即增進被造作時，趣味增長，即所謂甜美的可享受的充滿會存在。"適當性即是資產"和"他了知適當性資產"和"趣味的增長即養育狀態，即應被養育的狀態"是句子分析。 如： 106 "魔軍接近時接近 勝利慶典的他， 連草也不曾在意， 愿勝者賜你們勝利。" 106 舉例說"他"等。勝利，即征服是接近的，勝利即是慶典，即無敵對者的執行是他的，如此的他對接近的，即來到自己近處的魔軍連草也不曾在意，即不曾當作草看待，即當作比草還低劣看待，愿那位勝者，即征服魔的他賜予，即給予你們勝利。這裡祈願勝利說"勝者"是極其適當的，因為他征服了五魔而成為勝者，以征服為特徵，他在給予他人勝利時會有能力的結合。但這裡"不曾把接近的魔軍當作草看待"是極其適當的，因為即使那樣的魔軍來到近處，他也當作比草還低劣看待，因此他特別適合於以給予他人勝利為特徵。

1. Iha satthe sabbattha saṅkhepakkamamicchantopi ācariyo ocityaṃ nāma ādarena saggarūhi uggaṇhitvā payujjitabbamiccevaṃ vitthārena sisse anusāsitvā idāni ocityahīnapariharaṇatthaṃ 『『yo mārasenamāsanne』』ccādinā lakkhiyamudāharati. Āsannavijayussavo adūrasattuvijayasaṅkhātaussavo, atha vā accāsannapaṭipakkhavirahappavattisaṅkhātaabhivuddhiyā samannāgato yo jino āsannaṃ anekappakārabhiṃsanakarūpena attano samīpamāgataṃ mārasenaṃ mārabalaṃ tiṇāyapi tiṇalavaṃ katvāpi na maññittha sallakkhaṇaṃ nākāsi, so jino so jitapañcamāro vo tumhākaṃ jayaṃ detūti. Ettha yo pañcamāre jitattā jino nāma hoti, so parābhibhavane asahāyakiccattā paresaṃ jayadāne sāmatthiyayuttoti 『『jayaṃ detū』』ti kataṃ jayāsīsanamatiucitaṃ hoti, jayadāne sāmatthiyasseva posakattā. 『『Mārasenamāsannaṃ tiṇāyapi na maññitthā』』ti idaṃ vattabbameva natthīti. Evaṃ accantaucitapayogena ocityahīnadoso nirākatoti. Vijayo eva ussavo, āsanno vijayussavo yasseti viggaho.

107.

Āraddhakattukammādi-kamātikkamalaṅghane;

Bhaggarītivirodho』yaṃ, gatiṃ na kvāpi vindati.

107.『『Āraddha』』iccādi. Kattā ca kammañca tāni ādīni yesaṃ karaṇādīnaṃ āraddhāni vattuṃ paṭṭhapitāni kattukammādīni tesaṃ kamo tassa atikkamo pariccāgo tassa laṅghane sati, vattumāraddhakattukammādikamānatikkameti vuttaṃ hoti. Ayaṃ yathāvutto bhaggarītivirodho kvāpi katthacipi ṭhāne gatiṃ na vindati patiṭṭhaṃ na labhate.

107.『『Āraddhi』』ccādi. Āraddhakattukammādikamātikkamalaṅghane vattumāraddhakattukammādīnaṃ kamapariccāgassātikkame ayaṃ yathāvuttabhaggarītivirodho kvāpi katthacipi ṭhāne gatiṃ patiṭṭhaṃ na vindati na labhateti. Āraddhāni ca tāni kattukammādīni yesaṃ karaṇādīnaṃ tesaṃ kamassa atikkamo tassa laṅghananti viggaho.

Yathā –

108.

Sujanaññāna』mitthīnaṃ, vissāso no』papajjate;

Visassa siṅgino roga-nadīrājakulassa ca.

109.

Bhesajje vihite suddha-buddhādiratanattaye;

Pasāda』mācare niccaṃ, sajjane saguṇepi ca.

108-109. Ettha ca 『『sujana』』miccādike 『『bhesajje』』iccādike ca gāthādvaye chaṭṭhiyā, sattamiyā ca apariccāgena nāttharītiyā bhaṅgo, cakārassekassa katattā na saddarītiyā bhaṅgo. Bahūnamatthānañhi samuccayatthaṃ vākye eko vā cakāro kātabbo paṭipadaṃ vā.

108.『『Sujane』』ccādi. Sujanaññānaṃ sajjanehi aññesaṃ dujjanānañca itthīnañca visassa jīvitaharaṇasamatthassa siṅgino visāṇavato ca roganadīrājakulassa ca vissāso saṃsaggo na upapajjate kiñcikāle virujjhanato na yujjateti. Ettha āraddhassa chaṭṭhuntakkamassa sabbattha apariccāgato attharītibhaṅgo ca, yuttaṭṭhāne ekasseva cakārassa yuttattā saddarītibhaṅgo ca natthi. Casaddassa anekatthasamuccayattā 『『sujanaññānañcā』』tiādimhi vā, iha vuttaniyāmena avasāne vā, sabbattha vā yojanamarahati.

109.『『Bhesajje』』ccādigāthāyampi eseva nayo sattamīmattameva viseso. Vihite pathye bhesajje osadhe ca suddhabuddhādiratanattaye ca sajjane sādhujane ca api punapi saguṇe vijjamānaguṇe ca pasādaṃ attano cittapasādaṃ niccaṃ satataṃ ācare sappuriso kareyya seveyyāti.

Sasaṃsayassa yathā –

110.

Munindacandimāloka-

Rasalolavilocano;

Jano』vakkantapantho』va,

Raṃsidassanapīṇito.

我來將這段巴利文翻譯成簡體中文： 106 在這部論著中,雖然老師在所有地方都希望簡略的次序,但是先詳細教導學生說適當性應當以敬重從智者那裡學習后才使用,現在爲了避免不適當性而用"魔軍接近時"等舉例說明。接近勝利慶典的,即稱為不遠敵人的勝利的慶典,或者具有所謂極接近的對手消失的執行稱為增長的那位勝者,對接近的,即以各種可怕形態來到自己近處的魔軍,即魔的力量,連草也,即連一片草也不曾在意,即不曾注意,愿那位勝者,即那位征服了五魔的他賜予你們勝利。這裡因為征服了五魔而稱為勝者的他,因為在征服時是無助伴的作用,所以在給予他人勝利時具有能力,因此作出"愿賜予勝利"的祈願勝利是極其適當的,因為正是能力養育給予勝利。"不曾把接近的魔軍當作草看待"這個根本不需要說。這樣通過極其適當的運用而除去了不適當性的過失。"勝利即是慶典,他有接近的勝利慶典"是複合詞分析。 107 "在已開始的作者對像等 次序超越的違背中， 這破壞規則的牴觸， 在任何處都找不到立足。" 107 "已開始"等。作者和對像,它們是那些工具等的開始,即已開始說的作者對像等,它們的次序,它的超越即捨棄,在它的違背時,即在不超越已開始說的作者對像等的次序時,這個如所說的破壞規則的牴觸在任何處,即在任何地方都找不到立足,即不獲得確立。 107 "已開始"等。在已開始的作者對像等次序超越的違背中,即在已開始說的作者對像等的次序捨棄的超越中,這個如所說的破壞規則的牴觸在任何處,即在任何地方都找不到立足,即不獲得確立。"已開始的和它們是作者對像等的那些工具等的次序的超越,它的違背"是複合詞分析。 如： 108 "善人之外的人、女人， 信任是不適當的； 有毒的、有角的、疾病、 河流和王室的。" 109 "在規定的藥物、清凈 佛等三寶中， 在善人和具德者中 應當經常生起信心。" 108-109 這裡在"善人"等和"藥物"等兩首偈頌中,因為不捨棄屬格和處格,所以沒有意義規則的破壞,因為只作一個"和"字,所以沒有語言規則的破壞。因為在句子中對許多意義的合集意義應當作一個"和"字或者在每個詞后。 108 "善人"等。對善人之外的,即對善人之外的惡人和女人,和有毒的,即能奪取生命的有角的,即有角者,和疾病、河流和王室的信任,即親近是不適當的,即因為某時會相違而不適合。這裡因為在所有處都不捨棄已開始的第六格的次序,所以沒有意義規則的破壞,因為在適當處只有一個"和"字適當,所以沒有語言規則的破壞。因為"和"字有多義合集的意義,所以在"善人之外的和"等處,或者按這裡說的規定在結尾處,或者在所有處都適合結合。 109 在"藥物"等偈頌中也是這樣的方法,只是處格的差別。在規定的,即適宜的藥物即醫藥中,和清凈的佛等三寶中,和善人即善良的人中,和具德的,即再次在具有德行的人中,善人應當經常,即持續地行作,即應當作、應當親近信心,即自己的心的信心。 猶豫的例子如： 110 "牟尼王月亮光明 趣味貪愛眼睛的 人好像入歧路者， 被光芒觀見喜悅。"

110.『『Muninde』』ccādi. Ettha raṃsisaddo sasaṃsayaṃ pariharati.

1. Sasaṃsayaparihāralakkhiyabhūtā 『『munindi』』ccādigāthā anantaraparicchede vuttatthāva. Raṃsisaddoyeva hi viseso, ettha raṃsisaddena suṇantānaṃ uppajjamānasaṃsayena sasaṃsayabhūtaṃ bandhadosamohatīti.

111.

Saṃsayāyeva yaṃ kiñci, yadi kīḷādihetunā;

Payujjate na doso』va, sasaṃsayasamappito.

111.『『Saṃsaye』』ccādi. Kīḷādīti ādisaddena ākiṇṇasammantanādiṃ saṅgaṇhāti, kīḷādihetunā yaṃ kiñci saṃsayāyeva yadi payujjateti sambandho.

111.『『Saṃsayāyeve』』ccādi. Kīḷādihetunā kīḷāsambādhasammantanādikāraṇena yaṃ kiñci saṃsayuppādanasamatthaṃ yaṃ kiñci padaṃ saṃsayāya eva sotūnaṃ uppajjamānasaṃsayatthameva yadi payujjate tasmiṃ bandhane vattārehi payujjate ce, sasaṃsayasamappito sasaṃsayadosasahito bandho na dosova aduṭṭhovāti. Sasaṃsayena samappitoti viggaho.

Yathā –

112.

Yāte dutiyaṃnilayaṃ, gurumhi sakagehato;

Pāpuṇeyyāma niyataṃ, sukha』majjhayanādinā.

112.『『Yāte』』ccādi. Gurumhi ajjhāpake sakagehato attano mūlanilayato dutiyaṃ nilayaṃ dutiyaṃ gharaṃ yāte sati niyatamekantamajjhayanādinā sukhaṃ pāpuṇeyyāmāti ayamanicchitattho. Gurumhi surācariye [suraccācariye (ka.)]sakagehato attano jātarāsito dutiyaṃ nilayaṃ dutiyaṃ rāsiṃ yāte sati niyatamajjhayanādinā sukhaṃ pāpuṇeyyāmāti ayamettha icchitattho.

112.『『Yāte』』ccādi. Gurumhi ācariye sakagehato attano vāsāgārato dutiyaṃ nilayaṃ dutiyaṃ gharaṃyāte sati, ayamanicchitattho. Gurumhi surācariye sakagehato attano jātarāsito dutiyaṃ nilayaṃ dutiyaṃ rāsiṃ yāte gate sati anukūlattā niyatamekantena ajjhayanādinā uggahaṇādinā sukhaṃ mānasikasukhaṃ, no ce sukhakāraṇaṃ ganthaparisamattiṃ pāpuṇeyyāmāti. Ubhayapakkhassāpi aparatthe attho sādhāraṇo hoti. Ettha ajjhayanasaddasannidhānena payuttagurusaddassa ācariyatthavācakattepi icchitatthagopanatthaṃ payuttattā aduṭṭhoti.

113.

Subhagā bhaginī sā』yaṃ, etassi』ccevamādikaṃ;

Na 『『gāmma』』miti niddiṭṭhaṃ, kavīhi sakalehipi.

113.『『Subhagā』』iccādi. Iccevamādikaṃ bhaginīiccevamādikaṃ.

113.『『Subhage』』ccādi. Etassa purisassa sā ayaṃ bhaginī subhagā sundarāti iccevamādikaṃ sakalehi kavīhi api na gāmmamiti gāmmadosena na duṭṭhamiti niddiṭṭhanti. Subhaṃ sundarabhāvaṃ gatāti 『『subhagā』』ti aggahetvā bahubbīhisamāse kate labbhamānatthassa asabbhabhāvepi kavīnaṃ cittakhedaṃ na janetīti adhippāyo. Iti evaṃ ayaṃ pakāro ādi assa īdisassa vākyassāti vākyaṃ.

114.

Duṭṭhālaṅkāravigame, sobhanālaṅkatikkamo;

Alaṅkāraparicchede, āvibhāvaṃ gamissati.

114.『『Duṭṭha』』iccādi. Duṭṭhālaṅkārassa dosadūsitassa alaṅkārassa vigame apagame sati.

114.『『Duṭṭhi』』ccādi. Duṭṭhālaṅkāravigame dosaduṭṭhassa alaṅkārassa apagame sati sobhanālaṅkatikkamo pasatthānamalaṅkārānaṃ pavattiākāro alaṅkāraparicchede alaṅkārapakāsakattā tannāmake paricchede āvibhāvaṃ pakāsattaṃ gamissati pāpuṇissatīti. Paricchijjatīti paricchedo. Alaṅkārapakāsakattā tadatthena alaṅkāro ca so paricchedo ceti viggaho.

我來將這段巴利文翻譯成簡體中文： 110. "牟尼王"等。這裡"光芒"詞避免了猶豫。 110 作為避免猶豫的例證的"牟尼王"等偈頌的意思在前一章已經說過。因為只有"光芒"詞是特殊的，這裡通過"光芒"詞消除了由聽眾生起猶豫而成為有猶豫的創作過失。 111 "如果由遊戲等原因， 任何事物只為猶豫， 被賦予猶豫的 不能說是過失。" 111 "猶豫"等。"遊戲等"中"等"字包括擁擠的商議等，通過遊戲等原因任何事物只為猶豫如果被運用，這是關係。 111 "只為猶豫"等。由遊戲等原因，即由遊戲、擁擠、商議等原因，任何能產生猶豫的任何詞，只為猶豫，即只爲了聽眾生起猶豫，如果在那創作中被說話者運用，被賦予猶豫的，即具有猶豫過失的創作不是過失，即不是過錯。"被猶豫賦予"是複合詞分析。 如： 112 "當老師從自己家 去往第二住所時， 我們必定會通過 學習等獲得快樂。" 112 "當"等。當老師，即教授者從自己家，即從自己的根本住所去往第二住所，即第二個房子時，我們必定，即一定會通過學習等獲得快樂，這是不想要的意思。當老師，即占星教師從自己家，即從自己的生宿去往第二住所，即第二個宿時，我們必定會通過學習等獲得快樂，這是這裡想要的意思。 112 "當"等。當老師，即教師從自己家，即從自己的住宅去往第二住所，即第二個房子時，這是不想要的意思。當老師，即占星教師從自己家，即從自己的生宿去往第二住所，即第二個宿時，因為有利，所以我們必定，即一定會通過學習等，即通過學習等獲得快樂，即心理的快樂，或者如果不是，會獲得快樂的原因，即書的完成。兩方面在其他意義中也是共同的意思。這裡雖然因為"學習"詞的鄰近，使用的"老師"詞表示教師的意義，但因為爲了隱藏所欲的意義而使用，所以不是過錯。 113 "這是他的幸運的 姐妹"等這樣的， 沒有被所有詩人 說為"粗俗"。 113 "幸運"等。"等這樣的"即"姐妹"等這樣的。 113 "幸運"等。"這是他的幸運的，即美麗的姐妹"等這樣的，沒有被所有詩人說為"粗俗"，即沒有被粗俗過失所損害。意思是：不把"幸運"理解為"去往美好，即美麗狀態"，而在作持業釋複合詞時獲得的意義，雖然意義不高尚，但不會產生詩人的心疲憊。"這樣是它這樣句子的方式"是句子分析。 114 "在有過失修飾消失時， 美好修飾的執行， 在修飾章節中 將會顯現。" 114 "有過失"等。在有過失修飾，即被過失損害的修飾消失，即離去時。 114 "有過失"等。在有過失修飾消失，即在被過失損害的修飾離去時，美好修飾的執行，即優美的修飾的執行方式，將在修飾章節，即因為顯示修飾而以此命名的章節中獲得顯現，即獲得明顯狀態。"被劃分"即是章節。因為顯示修飾，所以"以它的意義而言，它既是修飾又是章節"是複合詞分析。

115.

Dose parīharitumesa varo』padeso,

Satthantarānusaraṇena kato mayevaṃ;

Viññāyi』maṃ guruvarāna』dhikappasādā,

Dose paraṃ parihareyya yasobhilāsī.

Iti saṅgharakkhitamahāsāmipādaviracite

Subodhālaṅkāre

Dosaparihārāvabodho nāma

Dutiyo paricchedo.

115.『『Dose』』iccādi. Dose yathāvutte padadosādike pariharituṃ pariccajituṃ eso varo uttamo upadeso satthantarānaṃ bahūnaṃ anusaraṇena anugamena [anupagamena (ka.)] mayā evaṃ kato nipphādito, imaṃ upadesaṃ guruvarānaṃ adhikappasādā mahatā pasādena na appakena, tathāvidhena tādisassa mahato atthassa apasijjhanato, viññāya jānitvā ādarato kareyya dose yathāvutte dose yaso parisuddhabandhanaṃ kriyālakkhaṇato ekantena kittihetuttā, taṃsabbhāvā kitti vā, taṃ abhilasati sīleneti yasobhilāsī paraṃ accantameva parihareyya dūrato kareyya.

Iti subodhālaṅkāre mahāsāmināmikāyaṃ ṭīkāyaṃ

Dosaparihārāvabodhaparicchedo dutiyo.

115.『『Dose』』ccādi. Dose yathāvuttapadadosādike pariharitumapanetuṃ varo uttamo eso upadeso satthantarānusaraṇena bahūnaṃ bāhirasatthānaṃ anussatiyā mayā evaṃ anantaruddiṭṭhakkamena kato viracito, imaṃ upadesaṃ guruvarānaṃ adhikappasādā adhikappasādena viññāya sabhāvato ñatvā yasobhilāsī yasapaṭilābhakāraṇattā kāraṇe kāriyopacārena dosāpagamena parisuddhabandhanaṃ vā tādisabandhanahetu uppajjamānakittiṃ vā icchanto paññavā dose yathāvuttadose paraṃ atisayena parihareyya dūrato kareyyāti. Ettha pubbaddhena dosaparihāraparicchedassa pasatthabhāvo dassito, aparaddhena sissajanānusāsanaṃ dassitaṃ hoti. Tathā pubbaddhena karuṇāpubbaṅgamapaññākiccaṃ dassitaṃ, aparaddhena paññāpubbaṅgamakaruṇākiccaṃ dassitaṃ. Tathā pubbaddhena attahitasampatti, aparaddhena parahitasampatti dassitāti. Evamanekākāradīpikāya imāya gāthāya paricchedaṃ nigameti. Aññe satthā satthantarā, antarasaddo hi aññasaddapariyāyo. Yathā 『『gāmantaraṃ na gaccheyyā』』ti. Yasaṃ abhilasati sīlenāti vākyaṃ.

Iti subodhālaṅkāranissaye

Dutiyo paricchedo.

1. Guṇāvabodhapariccheda

Anusandhivaṇṇanā

116.

Sambhavanti guṇā yasmā,

Dosāne』va』matikkame;

Dassessaṃ te tato dāni,

Sadde sambhūsayanti ye.

1. Evaṃ dosaparihāropadesaṃ dassetvā idāni dosaparihārā samupagataguṇaṃ upadassitumadhikāraṃ viracayanto āha 『『sambhavanti』』iccādi. Dosānaṃ yathāvuttānaṃ padadosādīnaṃ evaṃ yathāvuttanayena atikkame sati guṇā dhammā saddālaṅkārasabhāvā pasādādayo yasmā kāraṇā sambhavanti sijjhanti, tañca 『『pasādo kiliṭṭhādīnaṃ vajjanā sambhavatī』』tyādinā yathāyogaṃ viññeyyaṃ, tato tasmā kāraṇā ye guṇā sadde sambhūsayanti alaṅkaronti, te saddālaṅkārasaṅkhāte guṇe idāni dassessaṃ upadisissāmi.

我來將這段巴利文翻譯成簡體中文： 115 "這是避免過失的最上教導， 我如此依循其他論著而作； 由最上師的殊勝信心而了知此， 愿求名聲者極度避免過失。" 以上是由大尊者僧護所造 美的修飾論中 名為避免過失的了知的 第二章。 115 "過失"等。爲了避免，即爲了捨棄過失，即如所說的詞過失等，這個最上的，即最勝的教導通過其他論著，即許多的隨循，即跟隨，被我如此作成，即完成，通過了知，即由於最上師的殊勝信心，即以大信心而非小信心，因為如此方式不會失去那樣的大意義，愿求名聲者，即以本性慾求名聲，即因為創作的特徵從一定意義上說是名聲的原因，所以是純凈的創作，或者是它的存在即名聲的他，極度地，即完全地避免，即遠離如所說的過失。 以上是在名為大尊者的美的修飾論注中 避免過失的了知章第二。 115 "過失"等。爲了避免，即爲了除去過失，即如所說的詞過失等，這個最上的，即最勝的教導通過其他論著的隨循，即通過許多外部論著的憶念，被我如此，即以前面所說的次序而作，即創作，智者通過了知，即通過最上師的殊勝信心，即以殊勝信心從自性了知此教導，求名聲者，即因為是獲得名聲的原因，以因中說果的方式，或者欲求通過避免過失而純凈的創作，或者欲求從那樣的創作因而生起的名聲，應當極度地，即以超勝地避免，即遠離如所說的過失。這裡通過前半偈顯示避免過失章的優美性，通過後半偈顯示對學生的教導。同樣地，通過前半偈顯示以悲心為前導的智慧作用，通過後半偈顯示以智慧為前導的悲心作用。同樣地，通過前半偈顯示自利的成就，通過後半偈顯示利他的成就。以這顯示多種形態的偈頌結束此章。其他的論著即是其他論著，因為"antara"詞是"añña"(其他)詞的同義詞。如"不應去其他村"。"以本性慾求名聲"是句子分析。 以上是在美的修飾論疏中 第二章。 功德了知章 連線的解釋 116 "因為功德生起于 如此避免過失， 現在我將顯示 那些裝飾語言的功德。" 116 如此顯示了避免過失的教導后，現在爲了顯示從避免過失而生起的功德而作出主題說"生起"等。當如此，即以如所說的方式避免過失，即如所說的詞過失等時，因為功德，即法，即語言修飾的自性，即凈信等生起，即成就，而且那應當按適合地通過"凈信從避免污濁等而生起"等來了知，因此，即因為那個原因，我現在將顯示，即將教導那些裝飾，即莊嚴語言的功德，即被稱為語言修飾的功德。

1. Evaṃ dosaparihārapavesopāyaṃ dassetvā idāni yathāvuttadosānaṃ parihārena 『『bandhanissitaguṇā ete』』ti dassetuṃ pubbāparaparicchedānaṃ sambandhaṃ ghaṭento 『『sambhavanti』』ccādigāthamāha. Dosānaṃ niddiṭṭhapadadosādīnaṃ evaṃ anantaraparicchede niddiṭṭhakkamena atikkame sati guṇā pasādādisaddālaṅkārasaṅkhātā pasādādayo saddadhammā yasmā sambhavanti, tato ye saddadhammā sadde sambhūsayanti sajjanti, te saddadhamme dassessaṃ pakāsissāmīti. Ettha kiliṭṭhadosabyākiṇṇadosaparihārehi pasādālaṅkāro sijjhati, sesāpi yathālābhato ñātabbā.

Saddālaṅkārauddesavaṇṇanā

117.

Pasādo』jo madhuratā,

Samatā sukhumālatā;

Sileso』dāratā kanti,

Atthabyattisamādhayo.

1. Idāni te vibhajati 『『pasādo』』iccādinā pasatthi pasādo pakāsatthatā, ojo samāsavuttibāhullaṃ atthapāriṇatyañca, madhuratā saddānaṃ rasavantatā, samatā pajjāpekkhāya catunnaṃ pādānamekajātiyasambandhatā, gajjāpekkhāya tu padānaṃ, sukhumālatā apharusakkharabāhullaṃ, silesanaṃ sileso bandhagāravaṃ, udāratā ukkaṃsatā kenaci atthena sanāthatā visiṭṭhavisesanayuttatā ca, kanti sabbalokamanoharatā, atthabyatti siddhena ñāyena vā abhidheyyassa gahaṇaṃ, samādhi lokappatītyanusāriamukhyatthatā, tesu ojaudāratā saddatthaguṇā, samādhi atthaguṇo, atthānugāmittā ettha saddānaṃ, aññe tu saddaguṇāva.

2. Idāni 『『pasādojo』』iccādinā te saddālaṅkāre kamena vibhajituṃ uddisati. Pasādo pasannaphaḷikāvali attani āvunitarattakambalasuttamiva saddānaṃ atthassa pasādanasaṅkhāto pasādālaṅkāro ca, ojo samāsavuttibāhulyaatthapāriṇatyasaṅkhato saddatthānaṃ guṇo ca, madhuratā saddānaṃ rasavantabhāvasaṅkhātakaṇṇamadhuratā ca, samatā pajje pādassa sutito sadisatā ca, gajje padānaṃ tatheva sadisatāti evaṃ pādānaṃ padānañca tulyaguṇatā ca, sukhumālatā vaṇṇānaṃ atipharusaatisithilabhāvaṃ vinā samappamāṇamuduguṇo ca, sileso ṭhānakaraṇādisambhūtasabhāgavaṇṇasutīhi acchiddaguruguṇo ca, udāratā ukkaṭṭhena kenaci atthena bandhassa sajjitabhāvo ca, visiṭṭhavisesanapadena yuttatā ca, kanti sabbesaṃ piyaguṇatā ca, atthabyatti icchitatthassa siddhena vā nyāyena vā supākaṭabhāvo ca, samādhayo lokappatītianatikkantaaññadhammāropanena amukhyatthatā cāti ime saddatthaguṇā dasa honti. 『『Samādhayo』』ti tasseva bahuttaṃ dīpeti, imesu dasasu ojodāratāti dve saddatthaguṇā, samādhi atthaguṇo pariyāyena tadatthajotakasaddaguṇopi, sesā satta saddaguṇā eva, ete sabbepi alaṅkaronti bandhamanenāti vākyena alaṅkārā nāma.

Saddālaṅkārapayojanavaṇṇanā

118.

Guṇehe』tehi sampanno, bandho kavimanoharo;

Sampādayati kattūnaṃ, kittimaccantanimmalaṃ.

118.『『Guṇehi』』ccādi. Etehiyeva vuttehi dasahi guṇehi dhammehi saddālaṅkārasabbhāvehi sampanno yutto samiddho vā kavīnaṃ mano harati savase vattetīti kavimanoharo kavihadayahilādakārī bandho kattūnaṃ bandhantānaṃ kavīnaṃ accantanimmalaṃ atisayaparisuddhaṃ aguṇalesenāpa』nālimpattā kittiṃ guṇaghosaṃ sampādayati nipphādeti.

我來將這段巴利文翻譯成簡體中文： 116 如此顯示了避免過失的匯入方法后，現在爲了通過避免如所說的過失而顯示"這些是依託創作的功德"，連線前後章節而說"生起"等偈。當如此，即按前一章所說的次序避免過失，即所說的詞過失等時，因為功德，即被稱為語言修飾的凈信等，即凈信等語言法生起，因此我將顯示，即將闡明那些裝飾，即莊嚴語言的語言法。這裡通過避免污濁過失和散亂過失而成就凈信修飾，其餘也應按所得而了知。 語言修飾列舉的解釋 117 "凈信和力與甜美， 平均和優雅性； 緊密和崇高與美， 意義明顯和結合。" 117 現在以"凈信"等來區分它們：凈信即優美性，即明顯性；力即複合詞用法的豐富和意義的成熟；甜美性即詞的有味性；平均性在詩中是四句具有同一種關係性，但在散文中是詞的［關係性］；優雅性即非粗糙音的豐富；緊密即連結即創作的莊重；崇高性即殊勝性，即以某種意義有所依靠和具有殊勝修飾語；美即吸引一切世間的心；意義明顯即通過成就或正理獲得所表示的；結合即隨順世間認識的非主要意義。在這些中，力和崇高性是詞義功德，結合是意義功德，這裡詞是隨順意義的，但其他是詞的功德。 117 現在以"凈信力"等依次列舉那些語言修飾來區分。凈信即如清凈水晶串中穿入紅毛毯線般的詞對意義的凈化稱為凈信修飾；力即被稱為複合詞用法豐富和意義成熟的詞義的功德；甜美性即詞的有味性稱為悅耳的甜美性；平均性即在詩中句子從音聲相似，在散文中詞也如此相似，如此句子和詞具有相等的功德；優雅性即音聲離開過於粗糙過於鬆散而有適度柔軟的功德；緊密即由發音位置和發音方式等產生的同類音聲的音節而有無間隙的莊重功德；崇高性即創作以某種殊勝意義而被莊嚴，和具有殊勝修飾詞；美即對一切有可愛的功德；意義明顯即所欲意義通過成就或正理而很明顯；結合即通過不超越世間認識而施設其他法的非主要意義，這些是十種詞義功德。"結合"用複數表示它的多樣性，在這十種中，力和崇高性兩種是詞義功德，結合是意義功德，通過轉義也是顯示那意義的詞的功德，其餘七種只是詞的功德，這一切都以此［語言］裝飾創作，所以通過句子稱為修飾。 語言修飾目的的解釋 118 "具足這些功德的 創作能取悅詩人； 為創作者成就 極其清凈的名聲。" 118 "功德"等。具足這些，即具足所說的十種功德，即語言修飾的存在，即結合或圓滿，取悅詩人，即使詩人的心隨自己支配，即使詩人心意喜悅的創作為創作者，即為創作的詩人成就，即完成極其清凈的，即極其純凈的，因為不被任何過失所染的名聲，即功德的聲音。

118.『『Guṇe』』ccādi. Etehi guṇehi imehi saddālaṅkārasaṅkhātadasavidhasaddadhammehi sampanno samannāgato samiddho vā bandho pajjādibandho kavimanoharo attano niravajjattā kavīnaṃ cittaṃ pīṇento kattūnaṃ racayantānaṃ accantanimmalaṃ appakadosenāpi asammissattā atiparisuddhaṃ kittiṃ bandhanavisayabhūtayasorāsiṃ sampādayati nipphādetīti. Iminā kāraṇena bandhassa yathāvuttadasavidhaguṇapariggaho saussāhaṃ kātabboti adhippāyo. Mano haratīti manoharo, kavīnaṃ manoharo kavimanoharoti viggaho.

Saddālaṅkāraniddesavaṇṇanā

119.

Adūrāhitasambandha-subhagā yā padāvali;

Supasiddhābhidheyyā』yaṃ, pasādaṃ janaye yathā.

1. Idāni yathoddesānamesaṃ niddesaṃ sodāharaṇaṃ karonto āha 『『adūra』』iccādi. Adūre āsanne adūrena vā adūrāhitakriyākattukammādipadavasena āhito ṭhapito kato sambandho anvayo, tena subhagā manoharā supasiddho suppakāso sugammo abhidheyyo attho yassā sāti tathā, na tu bhāvattho tassa sabhāvagambhīrattā. Vuttañhi –

『『Kavīna』dhippāya』masaddagocaraṃ,

Pade phurantaṃ mudukamhi kevalaṃ;

Visanti bhāvāvagamā katassamā,

Pakāsayantyā』katiyo tu tādisā』』ti.

Tādisā yā padāvali padapanti ayaṃ pasādaṃ tannāmakaṃ guṇaṃ janaye uppādayati. Yathāti tamudāharati.

1. Idāni uddesakkamena etesaṃ saddālaṅkārādīnaṃ niddesaṃ sodāharaṇaṃ dassento āha 『『adūrāhite』』ccādi. Adūre āsannapadese tadupacārena āsanne vā āhito kriyāya, laddhakriyāyogakattukammādipadānaṃ vasena ca kato, no ce vinyāsavasena ṭhapito vā sambandho icchitatthapatītikkamena aññamaññāpekkhalakkhaṇakriyākārakayogo tena subhagā manoharā, supasiddho pasiddhatthavisaye saddapayogato atipākaṭo abhidheyyo saddattho yassā sā ayaṃ padāvali padapanti pasādaṃ pasādanāmakaṃ guṇaṃ janaye uppādayati. Yathāti lakkhiyaṃ dasseti. Adūre āhitoti vā, upacaritattā adūro ca so āhito cāti vā, so ca so sambandho ceti ca, tena subhagāti ca, su atisayena pasiddhoti ca, so abhidheyyo asseti ca vākyaṃ. Ettha supasiddho nāma saddattho, adhippāyattho pana pakatigambhīro. Vuttañhi –

『『Kavīna』dhippāya』masaddagocaraṃ,

Pade phurantaṃ mudukamhi kevalaṃ;

Visanti bhāvāvagamā katassamā,

Pakāsayantyā』katiyo tu tādisā』』ti.

Tassattho – asaddagocaraṃ saddassa avisayaṃ hutvā mudukamhi pade kevalaṃ visuṃ phurantaṃ cāpentaṃ kavīnadhippāyaṃ kavīnamajjhāsayaṃ katassamā saddatthavisaye kataparicayā paṇḍitā bhāvāvagamā padatthāvabodhena visanti pavisanti, tādisā ākatiyo tu saddasaddatthānaṃ ākārā pakāsayanti adhippāyatthaṃ jotentīti.

120.

Alaṅkarontā vadanaṃ, munino』dhararaṃsiyo;

Sobhante』ruṇaraṃsī』va, sampatantā』mbujodare.

120.『『Alaṅkarontā』』iccādi. Munino sammāsambuddhassa vadanaṃ sabhāvamadhurapakatimukhaṃ alaṅkarontā sajjantā sobhayamānā adharānaṃ raṃsiyo supakkabimbaphalopamaoṭṭhayugaḷavinissaṭabahutarakanticchitābhā muninoti viññāyati sutattā. Ambujodare tā kālopanatapupphakāsaramaṇīye padumabbhantare sampatantā pavattamānā aruṇaraṃsīva bālasūriyaraṃsiyo viya sobhante virājanti.

我來將這段巴利文翻譯成簡體中文： 118 "功德"等。具足這些功德，即具足這些被稱為語言修飾的十種語言法，即結合或圓滿的創作，即詩等創作，取悅詩人，即因為自身無過失而使詩人的心喜悅，為創作者，即為創作的人成就，即完成極其清凈的，即因為不與少許過失混雜而極其純凈的名聲，即作為創作對象的名譽聚集。以這個原因，應當努力地進行創作的如所說的十種功德的把握，這是意趣。"取心"即是取悅，"取悅詩人的心"即是取悅詩人，這是複合詞分析。 語言修飾說明的解釋 119 "近處放置關係的 可愛的詞的列隊， 所表示極明顯的 它能生起凈信如。" 119 現在爲了對這些按列舉作出說明和舉例而說"近處"等。在近處，即在鄰近處，或者通過近處，即通過近處放置的動作、作者、對像等詞而放置，即設立，即作出的關係，即連線，因此可愛，即悅意的，極明顯的，即很明白的，即容易理解的是所表示的，即意義是它的，如此，但不是本質意義，因為它本性深奧。因為說： "詩人的意趣不是語言的領域， 只在柔軟的詞中跳動； 熟練的人通過意義的瞭解而進入， 而那樣的形態則顯示。" 如此的詞的列隊，即詞的排列，它生起，即產生凈信，即那名的功德。"如"是舉例說它。 119 現在爲了按列舉的次序顯示這些語言修飾等的說明和舉例而說"近處放置"等。在近處，即在鄰近處，或者通過它的施設而在近處放置的，即通過動作，和通過獲得動作關係的作者對像等詞而作出的，或者不然通過安排而設立的關係，即通過所欲意義理解的次序而相互觀待特徵的動作與作者的結合，因此可愛，即悅意的，極明顯的，即因為在明顯意義領域中使用詞而非常明顯的所表示的，即詞義是它的，這個詞的列隊，即詞的排列生起，即產生凈信，即名為凈信的功德。"如"顯示例證。"在近處放置"或者"因為施設而是近處和放置"或者"它和它是關係"和"因此可愛"和"極其明顯"和"它有所表示"是句子分析。這裡極明顯即是詞義，但意趣意義則本性深奧。因為說： "詩人的意趣不是語言的領域， 只在柔軟的詞中跳動； 熟練的人通過意義的瞭解而進入， 而那樣的形態則顯示。" 它的意思是：成為不是語言的領域，即不是語言的對象而在柔軟的詞中只是分別地跳動，即震動的詩人的意趣，即詩人的意樂，熟練的，即在詞義領域中有修習的智者們通過意義的瞭解，即通過詞義的證知而進入，而那樣的形態，即語言和詞義的形態則顯示，即照亮意趣意義。 120 "裝飾牟尼面容的 嘴唇光芒閃耀著， 如同朝陽光芒落 在蓮花中央一樣。" 120 "裝飾"等。裝飾，即莊嚴，即使美麗牟尼，即正等覺者的面容，即本性甜美本質的面容的嘴唇的光芒，即從像熟透的頻婆果的雙唇發出的極多美麗的光芒，因為聽到而了知是"牟尼的"。在蓮花中央，即在時節成熟的花朵美麗的蓮花內部落下，即執行的如同朝陽光芒，即如同初升太陽的光芒一樣閃耀，即光輝。

120.『『Alaṅkaronte』』ccādi. Munino vadanaṃ pakatisundaramukhaṃ alaṅkarontā sajjantā adhararaṃsiyo tasseva munino oṭṭhadvayato nikkhantakantisamūhā ambujodare vikasanānurūpakālābhimukhe padumagabbhe upaḍḍhavikasiteti vuttaṃ hoti. Sampatantā pavattamānā aruṇaraṃsī iva bālasūriyaraṃsīva sobhante dibbantīti. Ettha adūrasambandhaṃ pasiddhatthañca nissāya pasādaguṇo pākaṭo. Adhararaṃsīnaṃ munisambandho sutānumitasambandhesu sutasambandhassa balavattā [sutānumitesu sutasambandho balavā (paribhāsendusere 112)], kākakkhigoḷakanayena vā labbhatīti. Adhare raṃsīti ca, ambujassa udaranti ca vākyaṃ.

121.

Ojo samāsabāhulya-

Meso gajjassa jīvitaṃ;

Pajjepya』nākulo so』yaṃ,

Kanto kāmīyate yathā.

121.『『Ojo』』iccādi. Samāsassa ekatthavuttiyā bāhulyaṃ bhiyyobhāvo ityanuvaditvā puna ojo vidhīyate, eso ojo samāsabāhullalakkhaṇo gajjassa vuttirūpassa jīvitaṃ hadayaṃ sāraṃ tappadhānattā gajjassa, na pajjassa, soyaṃ ojo anākulo agahano atoyeva kanto hadayaṅgamo, pajjepi na kevalaṃ gajje kāmīyate payujjate. Yathetyudāharati.

1. Idāni ojaguṇaṃ dasseti 『『ojo』』ccādinā. Ojo nāma samāsabāhulyaṃ bhinnatthesu pavattasaddānaṃ ekatthapavattilakkhaṇassa samāsassa bahulatā, eso ojo gajjassa gajjabandhassa jīvitaṃ hadayaṃ, jīvitasīsena hadayasaṅkhataṃ cittaṃ vuttanti veditabbaṃ. So ayaṃ ojo anākulo nibyākulo kanto tatoyeva viññūnaṃ piyabhūto pajjepi pajjabandhepi kāmīyate kavīhi payujjateti. Bahulassa bhāvo bāhulyaṃ, samāsassa bāhulyanti viggaho. Gajjabandhādhikārassābhāvā pajjavisayassa ojaguṇassa lakkhiyaṃ dasseti 『『yathe』』ccādinā.

122.

Munindamandasañjāta-hāsacandanalimpitā;

Pallavā dhavalā tasse-vekonā』dharapallavo.

我來將這段巴利文翻譯成簡體中文： 120 "裝飾"等。裝飾，即莊嚴牟尼的面容，即本性美麗的面容的嘴唇光芒，即那個牟尼的雙唇發出的光芒集合在蓮花中央，即面向適合開放時節的蓮花胎中，意思是說半開放的。落下，即執行的如同朝陽光芒，即如同初升太陽的光芒一樣閃耀，即光輝。這裡依靠近處關係和明顯意義而凈信功德明顯。嘴唇光芒與牟尼的關係，因為在聽聞推斷的關係中聽聞的關係更有力，或者通過烏鴉眼珠的方法而獲得。"嘴唇的光芒"和"蓮花的中央"是句子分析。 121 "力是複合詞豐富， 這是散文的生命； 在詩中它不混亂， 可愛而被喜愛如。" 121 "力"等。複合詞，即一義表達的豐富，即更多性，這樣重複后再規定力，這個以複合詞豐富為特徵的力是散文，即表達形式的生命，即心臟，即精髓，因為它是散文的主要，不是詩的，這個力不混亂，即不晦澀，因此可愛，即入心，不僅在散文中，在詩中也被喜愛，即被使用。"如"是舉例說。 121 現在以"力"等顯示力的功德。力即是複合詞豐富，即在不同意義中執行的詞的以一義執行為特徵的複合詞的多性，這個力是散文，即散文創作的生命，即心臟，應當了知通過生命為首而說心稱為心。這個力不混亂，即不散亂，因此可愛，即成為智者所愛，在詩中，即在詩歌創作中也被喜愛，即被詩人使用。"多的狀態是豐富，複合詞的豐富"是複合詞分析。因為沒有散文創作的主題，所以以"如"等顯示詩歌領域的力功德的例證。 122 "牟尼王輕微生起 笑容栴檀所塗抹； 嫩芽是白色的他 嘴唇嫩芽是紅色。"

1. 『『Muninda』』iccādi. Munindassa mandaṃ īsakaṃ sañjāto pavatto taṃsabhāvattā bhagavato hāsassa [yasassa (ka.)]hāso hasitaṃ sova candanamiva candanaṃ dhavalattarūpattā, tena limpitā upadehitā pallavā sabbāni kilasayāni 『『idameve』』ti niyamābhāvato, dhavalā pakativaṇṇapariccāgena sukkā ahesuṃ gāhāpitattā saguṇassa tādisavisiṭṭhassa paṭilābhato, evaṃ santepi tassa munindasseva eko aññassa tādisassābhāvā adharapallavo na dhavalo dhavalo nāhosi. Accāsannadesiyopi bahumantabbo』ya』massānubhāvoti.

『『Pemāvabandhahadaye sadaye jinasmiṃ,

Tasmiṃ nu kiṃ kumatayo bhavatha』ppasannā;

Kiṃ tena vo na vihitaṃ hita』muggadugga-

Saṃsārasāgarasamuttaraṇāvasānaṃ』』.

Iccaparamudāharaṇaṃ. Evametādiso anākulo kanto ojo jānitabboti. Nanu ca ya-tasaddānaṃ nicco sambandho, tasmā kathaṃ 『『tasseveko nādharapallavo』』ti ettha yasaddābhāvoti? Saccaṃ, kintu pakkantavisayo, tathā pasiddhavisayo, anubhūtavisayo ca tasaddo yasaddaṃ nāpekkhate. Yathā –

『『Savāsane kilese so, eko sabbe nighātiya;

Ahu susuddhasantāno, pūjānañca sadāraho』』.

Iccādi. Ettha buddho 『『buddhānussatimādito』』ti pakkanto.

Pasiddhavisayo yathā –

『『Aggiṃ pakkhanda』 atha vā, 『pabbataggā pate』ti vā;

Yadi vakkhati kattabbaṃ, ñātakārīhi so jino』』.

Iccādi.

Anubhūtavisayo yathā –

『『Atītaṃ nānusocāmi, nappajappāma』nāgataṃ;

Paccuppannena yāpemi, tena vaṇṇo pasīdati』』.

Iccādi.

Yasaddo tuttaravākyaṭṭho pubbavākye tasaddameva gamayati. Yathā –

『『Bodhiṃ namāmi natibhājanamaccuḷāraṃ,

Puññākaraṃ bhuvanamaṇḍalasotthibhūtaṃ;

Yo cakkhusotasatigocarataṃ sameto,

Dosāridappamathane』karaso budhānaṃ』』.

Iccādi.

Pubbavākyopātto tu yasaddo uttaravākyetasaddopādānaṃ vinā sākaṅkhe vākyassa ūnattaṃ janeti. Ettha pakkantavisayo tasaddo.

我來將這段巴利文翻譯成簡體中文： 122 "牟尼王"等。牟尼王的輕微的，即稍微生起的，即執行的，因為是那個本性，世尊的笑容的笑容，即微笑，正是它如同栴檀，即因為具有白色的形態，被它塗抹，即被塗上的嫩芽，即一切青年，因為沒有"正是這個"的限定，成為白色的，即通過捨棄本來的顏色而成為潔白的，因為獲得具有那樣殊勝功德的把握，雖然如此，那個牟尼王的一個，即因為沒有其他那樣的，嘴唇嫩芽不是白色的，即不是白色。雖然是極近處的也應當被多尊重，這是他的威力。 "對有慈心的勝者心中有愛系， 你們這些惡見者為何不信仰他？ 為何他為你們沒有作出利益， 即渡越難度難行輪迴大海的終點？" 這是另一個例子。如此應當了知這樣的不混亂可愛的力。但是難道ya-(那個)和ta-(這個)詞不是經常關聯嗎？那麼為什麼在"那個的一個不是嘴唇嫩芽"這裡沒有ya-詞呢？是的，但是ta-詞在離去的對象、衆所周知的對象和經驗過的對象中不需要ya-詞。如： "他一個人消滅了 一切煩惱及習氣； 成為極清凈相續， 永遠值得供養者。" 等。這裡佛陀從"先是佛隨念"而離去。 衆所周知的對象如： "'跳入火中'或者 '從山頂跳下'，如果 他說了應當作， 親屬作者是勝者。" 等。 經驗過的對象如： "我不悲傷過去， 不期待未來事； 以現在度日子， 因此容色明凈。" 等。 ya-詞是在後句的意義，在前句中只表示ta-詞。如： "我禮敬菩提樹極殊勝值得禮敬的， 功德源泉成為世界輪清凈的， 它對智者在降伏過失敵人時 成為眼耳念處所行的一味。" 等。 但是在前句出現的ya-詞若無後句中ta-詞的使用，會在有期待時產生句子的不完全性。這裡是離去對象的ta-詞。

1. Munindassa mandaṃ īsakaṃ sañjāto pavatto hāsoyeva sitaṃ candanacuṇṇamiva tena limpitā ālepitā pallavā rukkhalatādīnaṃ pakatirattāni kisalayāni dhavalā saguṇapariccāgena setā ahesuṃ, tathāpi tasseva tathāgatassa eko atulo asahāyo vā adharapallavo dantāvaraṇasaṅkhātapallavo na raṃsisaṃsaṭṭhopi samīpaṭṭhopi dhavalo seto nāhosi. Evamettha agahanasamāsabāhulyaṃ dīpitaṃ hoti.

『『Pemāvabandhahadaye sadaye jinasmiṃ,

Tasmiṃ nu kiṃ kumatayo bhavatha』ppasannā;

Kiṃ tena vo na vihitaṃ hita』muggadugga-

Saṃsārasāgarasamuttaraṇāvasāna』』nti.

Aparamudāharaṇaṃ. Tassattho – kumatayo he aññāṇā! Pemāvabandhahadaye sabbesu tumhesu niccaṃ pavattitadaḷhapemānubandhacitte sadaye tatoyeva dayāsahite tasmiṃ jinasmiṃ visayabhūte kiṃ nu kasmā appasannā bhavatha, tathā hi vo tumhākaṃ tena jinena uggo dāruṇo ca, duggo gantumasakkuṇeyyo ca, soyeva saṃsārasāgaro tassa samuttaraṇaṃ pariyantappattiyeva avasānaṃ yassa taṃ na vihitaṃ akataṃ hitaṃ vuddhi nāma kiṃ hoti, na hoteva. Etthāpi samāsassa pākaṭattā ojo guṇo kanto hotīti.

Nanu ya-tasaddānaṃ niccasambandhoti kathaṃ 『『tasseveko』』ti ca 『『tasmiṃ nu kiṃ kumatayo』』ti ca iccādīsu heṭṭhā vuttayasaddo natthīti? Saccaṃ, tathāpi pakkantatthavisayo, pasiddhatthavisayo, anubhūtatthavisayo vā tasaddo yasaddaṃ nāpekkhati. Tathā hi –

『『Savāsane kilese so, eko sabbe nighātiya;

Ahu susuddhasantāno, pūjānañca sadāraho』』ti.

Evamādīsu 『『so』』ti niddiṭṭhatasaddo 『『buddhānussatimādito』』ti ettha atītena buddhasaddena vacanīyavisayo hoti.

『『Aggiṃ pakkhanda』 athavā, 『pabbataggā pate』ti vā;

Yadi vakkhati kattabbaṃ, ñātakārīhi so jino』』ti.

Evamādīsu tasaddo ñātakārīhi kattabbattā pasiddhabuddhapadatthavisayo.

『『Atītaṃ nānusocāmi, nappajappāma』nāgataṃ;

Paccuppannena yāpemi, tena vaṇṇo pasīdatī』』ti.

Evamādīsu tasaddo ananusocananappajappanayāpanasaṅkhātavijānanavasena anubhūtatthavisayo, tasmā tīsupi ṭhānesu tasaddo yasaddaṃ nāpekkhate. Ettha pana pakkantavisayo tasaddo adhippeto. Apica uttaravākye ṭhito yasaddo pubbavākye tasadde asatipi tameva dīpeti. Tathā hi –

Bodhiṃ namāmi natibhājanamaccuḷāraṃ,

Puññākaraṃ bhuvanamaṇḍalasotthibhūtaṃ;

Yo cakkhusotasatigocarataṃ sameto,

Dosāridappamathane』karaso budhānanti.

Yo budhānaṃ cakkhusotasatīnaṃ gocarataṃ visayabhāvaṃ sameto patto, tesaṃyeva dosārīnaṃ kilesapaccatthikānaṃ dappamathane dappamaddane ekaraso padhānakicco samiddhivanto vā hoti, taṃ bodhiṃ namāmīti sambandho. Pubbavākye payojito yasaddo uttaravākye tasaddopādāne asati saṃsayamuppādayamāno vākyassa ūnattaṃ karoti. Udāharaṇaṃ pana pākaṭaṃ.

123.

Padābhidheyyavisayaṃ,

Samāsabyāsasambhavaṃ;

Yaṃ pāriṇatyaṃ hoti』ha,

Sopi ojova taṃ yathā.

123.『『Padi』』ccādi. Padassa abhidheyyo attho so visayo yassa. Yattha pacurasaddābhidheyyo attho saṃkhittapadehi vuccate, so samāso. Yatthappakehi padehi abhidheyyattho pacurapadehi vuccate, so byāso. Tato samāsabyāsato sambhavo yassa. Taṃ tathāvidhaṃ yaṃ pāriṇatyaṃ pariṇatabhāvo hotīti anuvaditvā sopi iha sasatthe ojovāti vidhīyate. Taṃ yathetyubhayampi udāharati.

我來將這段巴利文翻譯成簡體中文： 122 牟尼王的輕微的，即稍微生起的，執行的笑容正是微笑，如同栴檀粉，被它塗抹，即塗上的嫩芽，即樹藤等本性紅色的嫩葉成為白色的，即通過捨棄具有功德而成為白色的，然而那個如來的一個，即無比的，或者無伴的嘴唇嫩芽，即稱為牙齒遮蓋的嫩芽，即使與光芒相混，即使在近處也不是白色，即不是白色的。如此這裡顯示了不晦澀的複合詞豐富。 "對有慈心的勝者心中有愛系， 你們這些惡見者為何不信仰他？ 為何他為你們沒有作出利益， 即渡越難度難行輪迴大海的終點？" 這是另一個例子。它的意思是：惡見者們啊，即無知者們！對於在你們所有人中經常執行堅固愛系的心，即心中有愛系，因此具有悲憫的那個勝者作為對象，為什麼，即因為什麼而不信仰，同樣地為什麼他為你們沒有作出利益，即沒有作出增長，即是可怕的，難走的，正是那個輪迴大海，渡越它，即達到彼岸正是它的終點。這裡也因為複合詞明顯而力功德成為可愛的。 但是難道ya-(那個)和ta-(這個)詞不是經常關聯嗎？那麼為什麼在"那個的一個"和"你們這些惡見者為何對那個"等中沒有前面所說的ya-詞呢？是的，然而ta-詞在離去意義的對象、衆所周知意義的對象、或經驗意義的對象中不需要ya-詞。因此： "他一個人消滅了 一切煩惱及習氣； 成為極清凈相續， 永遠值得供養者。" 在這樣的例子中，用"他"指示的ta-詞是在"先是佛隨念"這裡由過去的佛字所說的對象。 "'跳入火中'或者 '從山頂跳下'，如果 他說了應當作， 親屬作者是勝者。" 在這樣的例子中，ta-詞因為應當被親屬作而是衆所周知的佛的詞義對象。 "我不悲傷過去， 不期待未來事； 以現在度日子， 因此容色明凈。" 在這樣的例子中，ta-詞通過稱為不悲傷、不期待、度日的了知而是經驗意義的對象，因此在三處中ta-詞都不需要ya-詞。但這裡意圖的是離去對象的ta-詞。而且在後句中的ya-詞即使在前句中沒有ta-詞也顯示它。因此： "我禮敬菩提樹極殊勝值得禮敬的， 功德源泉成為世界輪清凈的， 它對智者在降伏過失敵人時 成為眼耳念處所行的一味。" 那個對智者的眼耳唸的所行，即對像性達到了，對正是那些過失敵，即煩惱對敵的傲慢降伏中是一味的，即主要作用，或者是成就的，我禮敬那個菩提樹，這是關係。在前句使用的ya-詞，若無在後句中ta-詞的使用，會產生疑惑而使句子不完全。但例子是明顯的。 123 "在詞所表示對象， 從複合分離生起， 這裡有的成熟性， 那也正是力如。" 123 "詞"等。詞的所表示的意義是它的對象。在那裡用簡略的詞說許多詞所表示的意義，那是複合。在那裡用少的詞用許多詞說所表示的意義，那是分離。從那個複合和分離生起的。那個如此的成熟性，即成熟狀態生起，這樣重複后規定那個也在此處以自身就是力。"那如"舉兩個例子。

123.『『Pade』』ccādi. Padānaṃ bahūnaṃ appakānaṃ vā padānaṃ abhidheyyavisayaṃ vitthārasaṃkhittatthavisayavantaṃ samāsabyāsasambhavaṃ yathākkamaṃ saṅkhepavitthāradvayena nipphannaṃ nipphattivantaṃ vā yaṃ pāriṇatyaṃ kattūnaṃ ganthavisaye pariṇatippakāsako yo saddadhammo atthadhammo hoti, saddaguṇo atthaguṇoti vuttaṃ hoti, sopi iha subodhālaṅkāre ojo nāma saddaguṇo atthaguṇo. Taṃ yathāti dvīsu lakkhiyaṃ dasseti, padānaṃ abhidheyyo visayo yassa pāriṇatyasseti ca, samāso ca byāso cāti ca, tato sambhavanti ca, tato sambhavo assāti ca, pariṇatassa kattuno ganthassa eva vā bhāvoti ca viggaho. Kattu pāriṇatyapakkhe tappakāsakaganthassa tadatthena pāriṇatyaṃ siddhaṃ.

124.

Jotayitvāna saddhammaṃ,

Santāretvā sadevake;

Jalitvā aggikhandho』va,

Nibbuto so sasāvako.

124.『『Jotayitvāne』』ccādi. Iminā heṭṭhā pacurapadābhihito buddhavaṃso saṅkheparūpena vutto.

124.『『Jotayi』』ccādi. So tathāgato saddhammaṃ sapariyattikaṃ navalokuttarasaddhammaṃ jotayitvāna ñāṇālokena obhāsetvā sadevake satte santāretvā saṃsārasāgarapariyantamupanetvā aggikhandhova mahātejena aggikkhandho viya jalitvā anaññasādhāraṇarūpakāyasampattiyā pajjalitvā ante sasāvako sāvakehi saha nibbuto khandhaparinibbānena parinibbutoti. Iminā sakalabuddhavaṃse bahūhi padehi vuttattho saṅkhepakkamena vutto. Sataṃ dhammo, santo saṃvijjamāno vā dhammoti ca, saha devehi vattamānāti ca, saha sāvakehi vattamānoti ca viggaho.

125.

Matthakaṭṭhī matassāpi, rajobhāvaṃ vajantu me;

Yato puññena te senti [sentu (ka.)], jenapādambujadvaye.

125.『『Matthakaṭṭhī』』iccādi. Matassāpi maraṇamāpannassāpi me matthake muddhani aṭṭhī rajobhāvaṃ dhūlittaṃ vajantu pāpuṇantu. Kasmāti ce? Yato yasmā kāraṇā puññena kusalena kammena hetunā te rajā jinassa ime jenā, pādā, teyeva ambujāniva ambujāni, tesaṃ dvaye senti pavattanti, tathā hotu vā mā vā, paṇatigedheneva vadati. Ettha 『『kathamahaṃ bhagavato pāde niccaṃ sirasā paṇamāmī』』tyadhippāyo vitthārena vutto.

125.『『Matthaki』』ccādi, matassāpi me mayhaṃ matthakaṭṭhī muddhani aṭṭhīni rajobhāvaṃ atisukhumarajattaṃ vajantu pāpuṇantu. Kasmā āsīsanaṃ karotīti ce? Yato yasmā kāraṇā puññena mayhaṃ tathāvidhena kusalakammena hetunā te rajā jenapādambujadvaye jinapaṭibaddhacaraṇapadumayugaḷe senti pavattanti, buddhassa siripāde kiñcipi rajojallaṃ na upalimpateva, tathāpi vandanābhilāsena evaṃ vuttaṃ. Ettha 『『kathamahaṃ bhagavato siripāde muddhanā niccaṃ paṇamāmī』』tyabhilāso vitthārena vutto. Matthake aṭṭhīti ca, rajaso bhāvoti ca, jinassa imeti ca, jenā ca te pādā ceti ca, teyeva ambujānīti ca, tesaṃ dvayanti ca viggaho.

126.

Iccatra niccaṃpaṇati-gedho sādhu padissati;

Jāyate』yaṃ guṇo tikkha-paññāna』mabhiyogato.

1. Byāsattamevassa vivarati 『『iccatri』』ccādinā. Iccevaṃ atra gāthāyaṃ paṇatiyaṃ paṇāme gedho adhikacchando sādhu sundaraṃ padissati viññāyate, ayaṃ yathāvutto ojo guṇo pariṇatabhāvasaṅkhāto tikkhapaññānaṃ sātisayamatīnaṃ evaṃ santepi abhiyogato punappunappavattitaparicayabalena jāyate uppajjati.

我來將這段巴利文翻譯成簡體中文： 123 "詞"等。詞的，即許多的或少的詞的所表示對象，即具有廣略意義對象的，從複合和分離生起的，即按次序通過簡略和廣說兩種而完成的，或者具有完成的，那個成熟性，即作者們在文章領域中顯示成熟的語言法或意義法，即說是語言功德或意義功德，那個也在這美的修飾論中名為力的語言功德和意義功德。"那如"顯示兩個例證，"詞的所表示是它的對象的成熟性"和"複合和分離"和"從它生起"和"從它是它的生起"和"成熟的作者或文章的狀態"是複合詞分析。在作者成熟方面，通過顯示它的文章的那個意義而成熟性成就。 124 "照亮了正法后， 渡脫了天人眾； 如火蘊燃燒后， 與聲聞共涅槃。" 124 "照亮"等。以此簡略形式說了前面用許多詞所表達的佛史。 124 "照亮"等。那個如來照亮了，即以智慧光明照耀了正法，即具有教法的九出世間正法后，渡脫了，即帶到輪迴海彼岸了天人眾，如火蘊，即如具大威力的火蘊一樣燃燒，即以無與倫比的色身圓滿而熾燃后，最後與聲聞，即與聲聞們一起涅槃，即以蘊般涅槃而般涅槃。以此以簡略次第說了在整個佛史中用許多詞所說的意義。"善人的法"或"存在的法"和"與天人一起執行的"和"與聲聞一起執行的"是複合詞分析。 125 "雖已死亡的我頭頂骨， 也愿它們成為微塵； 因為以福德那些塵， 安住在勝者蓮足對。" 125 "頭頂"等。即使已死亡的，即已達到死亡的我的頭頂，即在頭上的骨愿成為微塵，即灰塵狀態。如果［問］為什麼？因為那個原因，以福德，即以善業為因那些塵在勝者的，這些是勝者的，足，正是它們如同蓮花，在它們的雙中安住，即執行，無論是否如此，只是因為禮敬的欲求而說。這裡以廣說說了"我如何常以頭禮敬世尊的足"的意趣。 125 "頭頂"等。即使已死亡的我的頭頂骨，即頭上的骨頭愿成為微塵，即極細的塵狀態。如果［問］為什麼作希求？因為那個原因，以福德，即以我那樣的善業為因那些塵在勝者蓮足對，即在與勝者結合的蓮花足對中安住，即執行，在佛的吉祥足上任何微塵污垢都不會粘著，然而通過禮敬的欲求而如此說。這裡以廣說說了"我如何常以頭禮敬世尊的吉祥足"的欲求。"頭上的骨"和"塵的狀態"和"勝者的這些"和"勝者和那些足"和"正是它們是蓮花"和"它們的雙"是複合詞分析。 126 "如是在此善顯現， 常常禮敬的欲求； 這功德從銳慧者， 的修習而生起來。" 126 以"如是在此"等闡明它的分離性。如是在此偈頌中對禮敬，即對禮拜的欲求，即增上欲善，即美好地顯現，即被了知，這個如所說的力功德，即被稱為成熟狀態的從銳慧者，即具殊勝智慧者的，即使如此也從修習，即從一再執行的熟習力而生起，即產生。

1. Idāni saṃkhittassatthassa vitthārena pakāsitabhāvaṃ 『『iccatra』』iccādinā niddisati. Iti iminā anantaragāthāyaṃ vuttakkamena atra imissaṃ gāthāyaṃ niccaṃpaṇatigedho nirantarapaṇāme adhikakattukāmatākusalacchando sādhu vibhūto vibhūtaṃ vā padissati paññāyati, ayaṃguṇo yathāvutto ayaṃ pariṇatabhāvasaṅkhāto ojo nāma saddatthaguṇo tikkhapaññānaṃ sukhumabuddhimantānaṃ abhiyogato ganthavisayabhūtena nirantarābhyāseneva jāyate sijjhati, vattu pāriṇatyeneva bhavanato yesaṃ kesañci yena kenaci pakārena na sijjhatīti. Niccaṃ pavattā paṇatīti ca, tassaṃ gedhoti ca, tikkhā paññā yesanti ca, abhi punappunaṃ yogo yuñjananti ca viggaho.

127.

Madhurattaṃ padāsatti-ranuppāsavasā dvidhā;

Siyā samasuti pubbā, vaṇṇāvutti paro yathā.

1. Mādhuriyamavadhārayamāha 『『madhuratta』』miccādi. Savanīyattena manoharattaṃ madhurattaṃ. Taṃ padāni vākyālaṅkārāni samānāni uttaruttarehi, tesaṃ āsatti ṭhānādināyathākathañci samasutīnaṃ āsannatā padāsatti, paṭhamappayuttassakkharassa pacchā pāso pakkhepo anuppāso, padāsatti ca anuppāso ca, tesaṃ vasena dvidhā hoti. 『『Kīdisā te』』ti āha 『『siyā』』tiādi. Pubbā paṭhamābhihitā padāsatti samā yena kenaci ṭhānamattāsaṃyogādinā padantarena suti vaṇṇo yassā sā siyā bhaveyya, paro pacchimo anuppāso tu vaṇṇassa sarabyañjanalakkhaṇassa āvutti punappunuccāraṇaṃ siyāti. Evaṃ katthaci bandhe samānapadāsatti katthaci anuppāso katthaci tadubhayaṃ, dvayena rahito viraso bandho nassādīyate kavīhi, tādisaṃ madhurattaṃ duvidhaṃ paṭipajjitabbaṃ, silesasamatānvitantuccantameva ramaṇīyaṃ siyāti lakkhaṇaṃ dassetvā 『『yathe』』ti lakkhiyamubhayatthodāharati 『『yade』』ccādinā, 『『munindi』』ccādinā ca.

2. Idāni madhuraguṇaṃ dasseti 『『madhuri』』ccādinā. Madhurattaṃ savanīyabhāvato manoharattaṃ madhuraguṇaṃ, padānaṃ vākyāvayavasaṅkhātānaṃ syādyantādīnaṃ uparūparipadehi samānānaṃ āsatti ṭhānakaraṇādinā yena kenaci pakārena aññamaññaṃ āsannatā, anuppāso pubbuccāritavaṇṇānaṃ puna pakkhipanañcāti dvinnaṃ vasā vibhāgena dvidhā hoti. Tattha pubbā padāsatti samasuti siyā, pubbāparavaṇṇānaṃ ṭhānamattākaraṇādīhi āsannasutisaṅkhatavaṇṇavutti hoti, paro anuppāso pana vaṇṇāvutti sarabyañjanasabhāvānaṃ pubbuccāritavaṇṇānaṃ punappunuccāraṇaṃ siyāti. Yathāti dvīsu udāharaṇamādisati. Evaṃ katthaci bandhe padāsatti katthaci anuppāso katthaci tadubhayaṃ, dvīhi vinimutto pana bandho viññūhi assādanīyo na hoti. Upari vakkhamānāhi silesasamatāhi yuttaṃ madhurattaṃ pana visesato assādanīyaṃ hotīti. Madhurassa bandhassa bhāvoti ca, padānaṃ āsattīti ca, anu pacchā pāso pakkhepoti ca, padāsatti ca anuppāso cāti ca, tesaṃ vaso bhedoti ca, samā suti vaṇṇo yassāti ca, vaṇṇassa āvuttīti ca viggaho.

128.

Yadā eso』bhisambodhiṃ,

Sampatto munipuṅgavo;

Tadā pabhuti dhammassa,

Loke jāto mahussavo.

我來將這段巴利文翻譯成簡體中文： 126 現在以"如是在此"等說明簡略意義被以廣說顯示的狀態。如此，即以前偈中所說的次第，在此，即在這個偈頌中常常禮敬的欲求，即對不斷禮拜的增上作欲善欲很好地，即明顯地，或者明顯地顯現，即被了知，這個功德，即如所說的這個被稱為成熟狀態的名為力的語言意義功德從銳慧者，即具細微智慧者的修習，即只是從作為文章對象的不斷練習而生起，即成就，因為只從說者的成熟而存在，不是任何人以任何方式都能成就。"常常執行的禮敬"和"對它的欲求"和"具銳慧的人們"和"一再地修習"是複合詞分析。 127 "甜美性從詞結合， 隨粘著力分兩類； 前者應是同音聲， 後者是音的反覆。" 127 確定甜美性而說"甜美性"等。因為可聽性而悅意性是甜美性。它是詞，即語言修飾與後後相同的，它們的結合，即通過發音位置等以某種方式同音聲的接近性是詞結合，先使用的音的後來粘著，即安置是隨粘著，詞結合和隨粘著，通過它們的力而成為兩類。"它們是怎樣的？"而說"應是"等。前者，即先說的詞結合應是相同的，即以任何發音位置等結合的其他詞的音聲，即音是它的，後者，即後面的隨粘著則是音，即以元音輔音為特徵的反覆，即一再發音。如此在某些創作中是相同詞結合，在某些是隨粘著，在某些是兩者，離開兩者的創作不被詩人們所愛好，應當實行那樣的兩種甜美性，具有緊密和平均則非常可愛，這樣顯示定義后以"如"說兩種意義的例證，以"當"等和"牟尼王"等。 127 現在以"甜美"等顯示甜美功德。甜美性因為可聽性而悅意性是甜美功德，詞，即被稱為句子部分的格尾等與上上詞相同的結合，即通過發音位置和發音方式等以任何方式彼此接近性，和隨粘著，即先發音的音的再安置，通過這兩者的力，即通過分別而成為兩類。其中前者詞結合應是同音聲，即是前後音通過僅僅發音位置和發音方式等接近的音聲，稱為同音聲的運轉，但後者隨粘著是音的反覆，即元音輔音本性的先發音的音的一再發音。以"如"開始兩個例子。如此在某些創作中是詞結合，在某些是隨粘著，在某些是兩者，但離開兩者的創作不被智者所愛好。但與將要說的緊密和平均相應的甜美性則特別值得愛好。"甜美的創作的狀態"和"詞的結合"和"隨後粘著即安置"和"詞結合和隨粘著"和"它們的力即區別"和"同音聲是它的音"和"音的反覆"是複合詞分析。 128 "當這位牟尼聖者， 已經達到正等覺； 從那時起對正法， 世間生起大慶典。"

1. Eso munipuṅgavo yadā yato pabhuti abhisambodhiṃ sabbaññutaññāṇaṃ sampatto samadhigato, tadā pabhuti tato ārabbha dhammassa catusatipaṭṭhānādibhedassa sattatiṃsabodhipakkhiyasaṅkhātassa mahussavo mahanto abbhudayo nippaṭipakkhā pavatti loke tividhe jāto ahosīti. Iha kvaci dīghatākataṃ sadisattaṃ, kvaci ṭhānakataṃ, kvaci saṃyogakataṃ, kvaci aññathā, tenāha 『『siyā samasuti pubbā』』ti.

128.『『Yadi』』ccādi. Eso munipuṅgavo yadā abhisambodhiṃ sabbaññutaṃ sampatto sasantāne uppādanavasena sampāpuṇi, tadā pabhuti tato paṭṭhāya dhammassa kāyānupassanāsatipaṭṭhānādipabhedassa sattatiṃsabodhipakkhiyadhammassa mahussavo mahābhivuddhi loke kāmādilokattaye jātoti. Iha 『『yadā eso』』ti dīghakālavasena āsannatā, 『『ya e』』ti ṭhānavasena āsannatā, 『『abhisambodhiṃ sampatto』』ti saṃyogavasena āsannatā, 『『bhi dhi』』nti dhanitato āsannatāti iccādinā padāsatti daṭṭhabbā. Abhisambujjhati etāyāti ca, pumā ca so goceti ca, munīnaṃ puṅgavoti ca, mahanto ca so ussavo cāti ca viggaho.

129.

Munindamandahāsā te, kundasandohavibbhamā;

Disanta』manudhāvanti, hasantā candakantiyo.

129.Kundānaṃ kusumānaṃ sandoho samūho, tassa vibbhamo yesaṃ te, munindassa mandahāsā manuññā hasitāni candassa kantiyo sobhāyo hasantā viḍambayantā disantamanudhāvanti anuvicaranti. Iccatra nakārasahitassa dakārassa, takārassa cānuvattanaṃ.

『『Indanīladaladvanda-sundaraṃ sirimandiraṃ;

Munindanayanadvandaṃ, vindati』ndīvarajjutiṃ』』.

Iccaparamudāharaṇaṃ.

129.『『Munindi』』ccādi. Kundasandohavibbhamā supupphitakundakusumarāsisadisalīlāvantā te munindamandahāsā buddhassa manuññā hasitā candakantiyo nimmalacandakiraṇe hasantā nindantā disantaṃ taṃ taṃ disaṃ, disāpariyantaṃ vā anudhāvanti vidhāvantīti. Ettha nakārasahitadakārassa, nakārasahitatakārassa ca āvutti daṭṭhabbā. Mandā ca te hāsā ceti ca, munindassa mandahāsāti ca, kundānaṃ sandohoti ca, tassa vibbhamo yesanti ca, disāyeva disantaṃ, disānaṃ vā antanti ca viggaho.

『『Indanīladaladvanda-sundaraṃ sirimandiraṃ;

Munindanayanadvandaṃ, vindati』ndīvarajjuti』』nti.

Idampi nakārasahitadakāravaṇṇāvuttiyā aparamudāharaṇaṃ.

Tattha indanīladaladvandasundaraṃ indanīlamaṇisakalikāyugaḷamiva manoharaṃ sirimandiraṃ tatoyeva sobhāya nivāsaṭṭhānabhūtaṃ munindanayanadvandaṃ indīvarajjutiṃ nīluppalakantiṃ vindati anubhoti, indīvarajjutisamānāti adhippāyo.

130.

Sabbakomalavaṇṇehi, nā』nuppāso pasaṃsiyo;

Yathā』yaṃ mālatīmālā, linalolālimālinī.

1. Yehi kehici āvuttito anuppāsoti ce? Netyāha 『『sabba』』iccādi. Sabbehi komalehi sukumārehi vaṇṇehi akkharehi anuppāso na pasaṃsiyo silāghanīyo na hoti silesavirodhittā. 『『Yathe』』ti taṃ udāharati. Ayaṃ mālatīmālā jātikusumadāmaṃ linānaṃ byādhitānaṃ lolānaṃ kusumarasārabbha lolupānaṃ alīnaṃ bhamarānaṃ mālā panti sā assā atthīti linalolālimālinī.

我來將這段巴利文翻譯成簡體中文： 128 這位牟尼聖者當，即從那時起達到，即證得正等覺，即一切知智后，從那時起，即從那開始，法，即以四念處等差別的被稱為三十七菩提分的大慶典，即大興盛，即無對治的執行在三種世間中生起，即存在。這裡在某處是通過長音作成的相似性，在某處是通過發音位置作成的，在某處是通過結合作成的，在某處是通過其他方式，因此說"前者應是同音聲"。 128 "當"等。這位牟尼聖者當通過在自相續中生起的方式達到，即證得正等覺，即一切知性時，從那時起，即從那開始，法，即以身隨觀念處等差別的三十七菩提分法的大慶典，即大增長在欲等三種世間中生起。這裡應當看到"當這位"是通過長音的接近性，"ya e"是通過發音位置的接近性，"證得正等覺"是通過結合的接近性，"bhi dhi"是從濁音的接近性等的詞結合。"通過它而正等覺"和"他是人和牛王"和"牟尼們的牛王"和"它是大和慶典"是複合詞分析。 129 "牟尼王輕微笑容， 如茉莉花叢妙態； 追隨著四方奔馳， 如同月光在微笑。" 129 茉莉花的，即花朵的集合，即聚集，具有它的妙態的那些牟尼王的輕笑，即可愛的微笑，月的光芒，即光輝微笑著，即模仿著追隨著方邊，即遍行。如此這裡是具有n音的d音和t音的隨行。 "因陀尼藍瓣對偶， 美麗的吉祥宮殿； 牟尼王眼睛對偶， 獲得青蓮花光輝。" 這是另一個例子。 129 "牟尼王"等。如盛開茉莉花堆一樣具妙態的那些牟尼王輕笑，即佛的可愛微笑，月光，即清凈月光微笑著，即譏笑著追隨著方邊，即那那方向，或者方的邊際奔馳，即遍行。這裡應當看到具n音的d音和具n音的t音的反覆。"輕微和它們是笑容"和"牟尼王的輕笑"和"茉莉花的集合"和"具有它的妙態的"和"方正是方邊"或"方的邊"是複合詞分析。 "因陀尼藍瓣對偶， 美麗的吉祥宮殿； 牟尼王眼睛對偶， 獲得青蓮花光輝。" 這也是具n音的d音的音反覆的另一個例子。 其中如因陀尼藍寶石葉片對偶一樣悅意的吉祥宮殿，即因此正是成為光輝的住處的牟尼王眼睛對偶獲得，即經歷青蓮花光輝，即青蓮花光，意思是與青蓮花光輝相同。 130 "不是所有柔軟音， 隨粘著都值稱讚； 如這茉莉花鬘為， 病者蜂群貪愛飾。" 130 如果說從任何反覆都是隨粘著嗎？說"不是"而說"一切"等。通過一切柔軟的，即細膩的音，即字母的隨粘著不值稱讚，即不值讚美，因為違反緊密。以"如"舉例說它。這茉莉花鬘，即茉莉種花環，病者，即受病的，貪愛的，即對花蜜貪求的蜂群，即蜜蜂的鬘，即列它有，因此是病者貪愛蜂群飾。

1. Vuttānuppāsopi sabbakomalavaṇṇehi viracito na pasaṃsiyoti dassetuṃ 『『sabbakomalavaṇṇehī』』tiādimāha. Sabbakomalavaṇṇehi sabbehi sukumārakkharehi kato anuppāso vaṇṇāvuttilakkhaṇo na pasaṃsiyo silesālaṅkāraviruddhattā pasattho na hoti. 『『Yathā』』ti tamudāharati. Ayaṃ mālatīmālā esā jātisumanamālikā linānaṃ byāvaṭānaṃ patantānaṃ lolānaṃ gandhaluddhānaṃ alīnaṃ bhamarānaṃ mālinī pantiyuttāti. Ettha lakārasseva punappunappayogena komalavaṇṇāvutti. Mālatīnaṃ mālāti ca, lolā ca te alayo cāti ca, linā ca te lolālayo cāti ca, tesaṃ mālāti ca, sā assa atthīti ca viggaho.

131.

Mudūhi vā kevalehi,

Kevalehi phuṭehi vā;

Missehi vā tidhā hoti,

Vaṇṇehi samatā yathā.

1. Samataṃ sambhāveti 『『mudūhi』』ccādinā. Kevalehi kevalaphuṭādibhāvāpavattehi sakalehi mudūhi catūsupi pādesu sajātiyehi asithilakomalehi vā kakārādīhi vā sithilakomalassa silesapaṭipakkhattā kevalehi phuṭehi vā adhimattasutīhi bhakārādīhi [rāgādīhi (ka.)] vā akicchavacanīye kicchavacanīyassa sukhumālavipariyayattā missehi vā majjhimasutīhi mudubhūtasaṃsaṭṭhehi vā vaṇṇehi akkharehi karaṇabhūtehi samatā tidhā hoti gajje pajje vā. 『『Yathe』』ti tividhamudāharati.

2. Idāni samataṃ vibhāvetuṃ 『『mudūhi』』ccādimāha. Kevalehi phuṭamissehi aññattā sakalehi mudūhi sithilakomalehi vaṇṇehi kakārādīhi vā kevalehi phuṭehi kevalakomalavaṇṇarahitattā sakalehi akicchuccāraṇīyehi adhimattasutīhi bhakārādīhi vaṇṇehi vā missehi yathāvuttamuduphuṭasammissehi vaṇṇehi vā karaṇabhūtehi samatā gajje vā pajje vā tidhā hotīti. Yadi sithilakomalavaṇṇehi vicaritaṃ silesālaṅkārassa, kicchuccāraṇīyehi phuṭavaṇṇehi kataṃ sukhumālālaṅkārassa ca virujjhatīti. 『『Yathā』』ti tividhamudāharati.

Kevalamudusamatā

132.

Kokilālāpasaṃvādī,

Munindālāpavibbhamo;

Hadayaṅgamataṃ yāti,

Sataṃ deti ca nibbutiṃ.

132.『『Kokile』』ccādi. Kokilānaṃ karavīkasakuṇānaṃ ālāpo kūjitaṃ, taṃ saṃvadati pakāsati sīlenāti kokilālāpasaṃvādī, taṃsadisoti attho, munindassa ālāpo visaṭṭhādiaṭṭhaṅgiko saro tassa vibbhamo vilāso sataṃ sappurisānaṃ hadayaṅgamataṃ manonusāritaṃ madhurabhāvaṃ yāti, nibbutiṃ nibbānañca tesaṃ deti.

132.『『Kokili』』ccādi. Kokilānaṃ karavīkasakuṇānaṃ ālāpaṃ nādalīlaṃ saṃvādī pakāsanasīlo, taṃsadisoti adhippāyo, munindassa sabbaññuno ālāpassa visaṭṭhādiaṭṭhaṅgikanādassa vibbhamo vilāso sataṃ sappurisānaṃ hadayaṅgamataṃ cittārādhitabhāvaṃ yāti ca, nibbutiṃ sutasambandhena tesaṃyeva sādhūnaṃ nibbānaṃ deti ca dentopi hotīti. Ettha kokilālāpasaddena nissite nissayavohārena līlā gahitā.

Kevalaphuṭasamatā

133.

Sambhāvanīyasambhāvaṃ,

Bhagavantaṃ bhavantaguṃ;

Bhavantasādhanākaṅkhī,

Ko na sambhāvaye vibhuṃ.

133.『『Sambhāvanīye』』ccādi. Sambhāvanīyo ādaraṇīyo. Sadevake loke santo sobhano bhāvo adhippāyo yassa taṃ. Bhavantaṃ nibbānaṃ gatoti bhavantagu, taṃ vibhuṃ. Bhagavantaṃ sammāsambuddhaṃ. Bhavassa saṃsārassa anto avasānaṃ nibbānaṃ, tassa sādhanaṃ sampādanamākaṅkhati sīlenāti bhavantasādhanākaṅkhī, ko nāma saṃsāravattijano. Na sambhāvaye ādaraṃ na kareyya, karotyevāti attho.

我來將這段巴利文翻譯成簡體中文： 130 爲了顯示所說的隨粘著即使由一切柔軟音組成也不值稱讚而說"以一切柔軟音"等。由一切柔軟音，即一切細膩字母作成的隨粘著，即以音反覆為特徵的不值稱讚，因為違反緊密修飾而不被讚美。以"如"舉例說它。這茉莉花鬘，即這茉莉種花環，病的，即疲憊的，落下的，貪的，即對香貪求的蜂群，即蜜蜂的飾，即具有列。這裡正是通過l音的一再使用而有柔軟音的反覆。"茉莉花的鬘"和"貪的和它們是蜂"和"病的和它們是貪蜂"和"它們的鬘"和"它有它"是複合詞分析。 131 "或僅以柔軟音， 或僅以硬音聲， 或以混雜音聲， 平均性有三種。" 131 以"柔軟"等考察平均性。以獨立的，即不以獨立硬等狀態執行的完整的柔軟的，即在四句中都是同類的不鬆弛柔軟的，或者以k等音，或者因為鬆弛柔軟違反緊密而以獨立的硬的，即以過度音的bh等音，或者因為在不難發音中難發音與細膩相反而以混雜的，即以中等音的柔軟混合的音，即字母作為工具，平均性在散文或詩中成為三種。以"如"舉三種例子。 131 現在爲了顯示平均性而說"柔軟"等。以獨立的，因為不同於硬和混雜而完整的柔軟的，即鬆弛柔軟的音，即以k等音，或者以獨立的硬的，即因為離開獨立柔軟音而完整的不難發音的過度音的bh等音，或者以混雜的，即如所說柔軟硬混合的音作為工具，平均性在散文或詩中成為三種。如果以鬆弛柔軟音創作違反緊密修飾，以難發音的硬音作成違反細膩修飾。以"如"舉三種例子。 獨立柔軟平均性 132 "如同鳩鳥鳴聲般， 牟尼王言語妙態； 進入到於心中去， 給予善人寂靜樂。" 132 "鳩"等。鳩鳥，即迦羅頻迦鳥的言語，即鳴聲，以性質宣說它，即與鳩鳥言語相應的，意思是與它相似的，牟尼王的言語，即具清晰等八支的聲音，它的妙態，即優雅對善人，即善士的進入心中，即隨順心的甘美性而去，和給予他們寂靜，即涅槃。 132 "鳩"等。與鳩鳥，即迦羅頻迦鳥的言語，即音聲遊戲相應的，即以性質宣說的，意思是與它相似的，牟尼王，即一切知者的言語，即具清晰等八支音聲的妙態，即優雅既走向善人，即善士的進入心中，即使心滿足的狀態，又給予，即也成為給予正是那些善士通過聽聞關係的寂靜，即涅槃。這裡通過鳩鳥言語詞以所依表能依的說法而取遊戲。 獨立硬平均性 133 "值得恭敬的具德， 世尊已到有邊際； 希求存有成就者， 誰不恭敬遍主尊？" 133 "值得恭敬"等。值得恭敬，即值得尊重的。在天人世間中存在美好的狀態，即意趣是他的那個。到達有，即涅槃的，即到有邊際者，那個遍主。世尊，即正等覺者。有，即輪迴的邊，即終點是涅槃，以性質希求它的成就，即圓滿的希求存有成就者，即什麼名叫輪迴執行的人不會恭敬，即不會作尊重？意思是必定會作。

133.『『Sambhāvanīyi』』ccādi. Sambhāvanīyasambhāvaṃ sadevakena lokena ādaraṇīyasobhanādhippāyaṃ bhavantaguṃ bhavassa antasaṅkhātaṃ nibbānaṃ gataṃ vibhuṃ pabhuṃ bhagavantaṃ sammāsambuddhaṃ bhavantasādhanākaṅkhī nibbānasādhanābhilāsī ko katamo saṃsāravattijano na sambhāvaye ādaraṃ na kareyya, karotyeva. Santo ca so bhāvo cāti ca, sambhāvanīyo sambhāvo yasseti ca, bhavassa antanti ca, bhavantaṃ gatoti ca, tassa sādhananti ca, taṃ ākaṅkhati sīlenāti ca viggaho.

Missakasamatā

134.

Laddhacandanasaṃsagga-sugandhimalayānilo;

Manda』māyāti bhītova, munindamukhamārutā.

134.『『Laddhi』』ccādi. Laddho candanatarūnaṃ saṃsaggo paricayo tena sobhano gandho assāti sugandhī surabhi malayānilodakkhiṇapavamāno munindassa mukhamārutā bhītova tādisamuduttasītalattasugandhasampattiyā attano dūratarattā āyāti anuvattati. Mandanti āgamanakriyāvisesanaṃ.

134.『『Laddhi』』ccādi. Laddhacandanasaṃsaggasugandhimalayānilo paṭiladdhacandanatarusārasamavāyena sobhanagandhasamannāgato malayadesato āgacchamānamāluto munindamukhamārutā buddhassa mukhasurabhivāsitapavanato bhīto iva tādisamudusurabhisītalattassa attani asambhavato bhītova mandaṃ saṇikaṃ yāti abhimukhametīti. Candanānaṃ saṃsaggoti ca, laddho ca so candanasaṃsaggoti ca, sobhano gandho yassāti ca, laddhacandanasaṃsaggena sugandhīti ca, malayato āgato aniloti ca, munindamukhato nikkhanto mārutoti ca viggaho. Mandanti kriyāvisesanaṃ. Ettha tividhasamatāyaṃ 『『kokilālāpasaṃvādi』』ccāditividhalakkhiyassāpi 『『mudūhi vā kevalehi』』ccādinā dassitalakkhaṇattayena tulyatā supākaṭāvāti.

135.

Aniṭṭhurakkharappāyā, sabbakomalanissaṭā;

Kicchamuccāraṇāpeta-byañjanā sukhumālatā.

1. Sukhumālatā kathīyati 『『aniṭṭhurakkhare』』ccādinā. Aniṭṭhurāni apharusāni akkharāni vaṇṇāni pāyāni bahūni yassā sā tathā, 『『niṭṭhurāni appakānī』』ti pāyaggahaṇena sūcitaṃ, tatoyeva sabbehi kevalehi komalehi sithilehi laghūhi akkharehi nissaṭā niggatā kicchena dukkhena uccāraṇā tato apetāni apagatāni byañjanāni yassā sāti anuvaditvā sukhumālatā vidhīyate.

2. Idāni sukhumālataṃ dasseti 『『aniṭṭhure』』ccādinā. Aniṭṭhurakkharappāyā akakkasavaṇṇabahulā sabbakomalanissaṭā aniṭṭhurakkharānaṃ yebhuyyaggahaṇatoyeva sakalasithilavaṇṇavirahitā kicchamuccāraṇāpetabyañjanā dukkhuccāraṇīyavaṇṇehi vigataakkharasamannāgatā sukhumālatā nāmāti. Aniṭṭhurāni akkharāni pāyāni bahūni yassanti ca, sabbe ca te komalā ceti ca, tehi nissaṭāti ca, kicchena uccāraṇāti ca, tehi apetānīti ca, tāni byañjanāni yassāti ca viggaho. Niggahītāgamo.

136.

Passantā rūpavibhavaṃ, suṇantā madhuraṃ giraṃ;

Caranti sādhū sambuddha-kāle keḷiparammukhā.

1. Udāharati 『『passantā』』iccādi. Rūpavibhavaṃ rūpasampattiṃ passantā madhuraṃ giraṃ vācaṃ suṇantā sādhavo keḷiparammukhā kīḷāya nicchantā carantīti sambandho. Katthāti āha 『『sambuddhakāle』』ti.

136.『『Passanti』』ccādinā lakkhiyamudāharati, taṃ vuttatthameva.

137.

Alaṅkāravihīnāpi, sataṃ sammukhate』disī;

Ārohati visesena, ramaṇīyā tadujjalā.

我來將這段巴利文翻譯成簡體中文： 133 "值得恭敬"等。值得恭敬的狀態，即被天人世間尊重的美好意趣的，到有邊際者，即到達被稱為有的邊際的涅槃的，遍主，即主尊，世尊，即正等覺者，希求存有成就的，即渴望涅槃成就的，什麼輪迴執行的人不會恭敬，即不會作尊重？必定會作。"存在和它是狀態"和"值得恭敬的狀態是它的"和"有的邊"和"到達有邊"和"它的成就"和"以性質希求它"是複合詞分析。 混雜平均性 134 "得栴檀樹接觸的， 芳香馬來亞山風； 怯怯地緩緩而來， 懼怕牟尼王口風。" 134 "得"等。獲得栴檀樹的接觸，即親近，因此有美好的香氣為它的是芳香的，即香氣宜人的馬來亞風，即南風，對牟尼王的口風好像害怕，因為那樣柔和極冷香氣圓滿性對自己很遠而來，即隨行。"緩緩地"是來的動作修飾語。 134 "得"等。得栴檀接觸芳香馬來亞風，即具有獲得栴檀樹精華結合的美好香氣的從馬來亞地方(今馬來西亞)來的風，對牟尼王口風，即對佛的口中香氣薰染的風好像害怕，即因為那樣柔和香氣冷冽性在自己中不可能而好像害怕一樣緩緩地，即慢慢地去，即向前去。"栴檀的接觸"和"獲得和它是栴檀接觸"和"美好的香氣是它的"和"通過得到栴檀接觸而芳香"和"從馬來亞來的風"和"從牟尼王口中出來的風"是複合詞分析。"緩緩地"是動作修飾語。這裡在三種平均性中，"如鳩鳴相應"等三種例證與"或僅以柔軟"等所顯示的三種特徵的相等性是很明顯的。 135 "多含不粗硬字音， 全出自柔軟音聲； 離開難發音輔音， 這就是細膩修飾。" 135 以"不粗硬字"等說細膩性。不粗硬的，即不粗糙的字，即音是多的，即眾多的是它的那個如此，通過"多"字暗示"粗硬的是少的"，因此正是從一切獨立的柔軟的，即鬆弛的輕的字出來的，即出離的，以困難，即痛苦發音的，從它離開的，即遠離的輔音是它的那個，這樣重複后規定細膩性。 135 現在顯示細膩性以"不粗硬"等。多含不粗硬字音，即眾多非粗糙音，全出自柔軟音聲，即因為取不粗硬字音為主而正是離開一切鬆弛音，離開難發音輔音，即具有離開難發音音的字，名為細膩性。"不粗硬的字是多的眾多的是它的"和"一切和它們是柔軟的"和"從它們出來的"和"以困難發音"和"從它們離開的"和"它們是輔音是它的"是複合詞分析。m是增加音。 136 "看見色身莊嚴相， 聽聞甘美言語聲； 正等覺時善人們， 遠離嬉戲而行止。" 136 舉例說"看見"等。看見色身莊嚴，即色身圓滿，聽聞甘美的言語，即語聲，善人們遠離嬉戲，即不要玩樂而行止，這是關係。在何時？說"在正等覺時"。 136 以"看見"等舉例證，它的意義如前所說。 137 "即使無諸修飾飾， 在善人面前此等； 以殊勝性而升起， 可愛且光輝燦然。"

1. Visiṭṭhassāññadhammassa abhāvepimināvopādeyo bandhoti āha 『『alaṅkāre』』ccādi. Alaṅkārehi vihīnāpi edisī sukhumālatā sataṃ paṇḍitajanānaṃ sammukhataṃ abhimukhabhāvaṃ vācāgocarattaṃ ārohati upagacchati, kimutaatthālaṅkārālaṅkitetyapisaddo. Tena sabhāvavutyādinā alaṅkārena ujjalā dittā pana visesenātisayena ramaṇīyā manuññāti.

137.『『Alaṅkāre』』ccādi. Edisī evaṃvidhā sukhumālatā alaṅkāravihīnāpi atthālaṅkāravirahitāpi sataṃ paññavantānaṃ sammukhataṃ abhimukhabhāvaṃ tesaṃ vacanavisayabhāvanti attho ārohati pāpuṇāti. Tadujjalā tena sabhāvavuttivaṅkavuttisambhūtena atthālaṅkārena jotamānā visesena atisayena ramaṇīyā manuññā hoti. Alaṅkārehi vihīnāti ca, tena ujjalāti ca viggaho.

138.

Romañcapiñcharacanā, sādhuvādāhitaddhanī;

Laḷanti』me munīmeghu-mmadā sādhu sikhāvalā.

1. Tamudāharati 『『romañce』』ccādinā. Romañcā lomahaṃsā iva romañcā eva vā, piñchāni barihāni [parihārāni (ka.)] tesaṃ racanā chattākārena vidhānaṃ yesaṃ te tathā, 『『sādhū』』ti vādo vacanaṃ taṃsadisoyeva vā, āhito dhani kekāsaṅkhāto yesaṃ te tathā, munimeghena munisadisena munisaṅkhātena vā vāridena ummadā mattā sādhusadisā sādhu eva vā sikhāvalā mayūrā laḷanti līlopetā vicaranti, aññamaññaṃ ramantīti attho.

2. Atthālaṅkārayuttasukhumālatamudāharati 『『rome』』ccādinā. Romañcapiñcharacanā lomahaṃsasadisā romā eva vā piñchānaṃ barihānaṃ racanā chattākārena vitthāravantā sādhuvādāhitaddhanī 『『sādhū』』ti vacanasadisehi sādhuvādehi vā pavattakekāninnādehi samannāgatā munimeghummadā munisadisena munisaṅkhātena vā meghena sañjātamadā ime sādhusikhāvalā sajjanasadisā sādhuno eva vā mayūrā laḷanti līlopetā bhavantīti. Idaṃ asesavatthuvisayaṃ samāsarūpakaṃ amukhyapakkhe 『『romañcā viya sādhuvādo viya muni viya sādhavo viyā』』ti ca, mukhyapakkhe 『『piñcharacanā viya āhitaddhanī viya megho viya sikhāvalā viyā』』ti upacaritabbaṃ. Romañcā eva piñchānīti ca, tesaṃ racanā yesanti ca, 『『sādhu』』iti vādoti ca, āhito ca so dhani ceti ca, sādhuvādo āhitaddhani yesanti ca, muni eva meghoti ca, tena ummadāti ca, sādhavo eva sikhāvalāti ca vākyaṃ. 『『Munīmegho』』ti ettha dīghattaṃ chandānurakkhaṇatthaṃ.

139.

Sukhumālattamattheva, padatthavisayampi ca;

Yathā matādisaddesu, kittisesādikittanaṃ.

1. Na kevalaṃ sukhumālatā saddeva, atthepīti dassetumāha 『『sukhumālatta』』miccādi. Atthevāti vijjateva, taṃ tu anocityagāmmādivajjanā sambhavati. 『『Yathe』』ti tamudāharati. Matādisaddesu vattabbesu kittisesādīnaṃ saddānaṃ kittanaṃ kathanaṃ.

2. Ayaṃ sukhumālatā na kevalaṃ saddeva, atthepīti dassetuṃ āha 『『sukhumālatta』』miccādi. Sukhumālattamattheva padatthavisayampi ca padābhidheyyagocarampi sukhumālattaṃ attheva, tañca ocityahīnagāmmadosaparihārena sijjhati. 『『Yathā』』ti tamudāharati. Matādisaddesu vattabbesu kittisesādisaddānaṃ kittanaṃ kathananti. Mato itiādi yesaṃ 『『jīvitakkhayaṃ patto』』 iccādīnamiti ca, kittiseso itiādiyesaṃ 『『devattaṃ gato, saggakāyamalaṅkarī』』tyādīnamiti ca viggaho.

140.

Siliṭṭhapadasaṃsagga-

Ramaṇīyaguṇālayo;

Sabandhagāravo so』yaṃ,

Sileso nāma taṃ yathā.

我來將這段巴利文翻譯成簡體中文： 137 說即使沒有殊勝的其他法也只有這種創作值得接受而說"無修飾"等。即使離開修飾的這樣的細膩性升起，即達到善人，即智者們的面前性，即面向性，即語言境界性，"也"字表示何況具有意義修飾裝飾的。因此以自性表述等修飾而光輝的，即明亮的以殊勝性，即以卓越而可愛的，即悅意的。 137 "無修飾"等。這樣的，即如此的細膩性即使離開修飾，即即使離開意義修飾，也升起，即到達善人，即具慧者們的面前性，即面向性，意思是成為他們語言的對象。以它光輝的，即以那個由自性表述和曲折表述生起的意義修飾而光耀的以殊勝性，即以卓越而可愛的，即悅意的。"離開修飾"和"以它光輝"是複合詞分析。 138 "身毛豎起如裝飾， 善言發出如咕咕； 牟尼如雲使陶醉， 善人孔雀在遊戲。" 138 以"身毛"等舉例說它。身毛豎起，即如身毛竪立或者正是身毛豎起，尾羽，即羽毛，它們的裝飾，即如傘形的施設是它們的那些如此，"善哉"的言說，即語言或者正如它，發出的聲音，即被稱為咕咕聲是它們的那些如此，被牟尼云，即如牟尼的或者被稱為牟尼的水持者陶醉的，即醉的如善人的或者正是善的孔雀們遊戲，即具遊戲而行，意思是彼此歡樂。 138 以"身毛"等舉例說具意義修飾的細膩性。身毛豎起尾羽裝飾，即如身毛豎立的或者正是身毛的尾羽，即羽毛的裝飾具有如傘形的展開，善言發出聲音，即具有如"善哉"言語的或者以善言執行的咕咕低音聲，牟尼云陶醉的，即被如牟尼的或者被稱為牟尼的云產生陶醉的這些善人孔雀，即如善士的或者正是善的孔雀們遊戲，即具遊戲。這是遍及一切事物對象的複合隱喻，在非主要方面是"如身毛豎起，如善言，如牟尼，如善人"，在主要方面應當譬喻"如尾羽裝飾，如發出聲音，如雲，如孔雀"。"正是身毛豎起是尾羽"和"它們的裝飾是它們的"和"'善哉'的言說"和"發出和它是聲音"和"善言是發出聲音是它們的"和"牟尼正是云"和"被它陶醉"和"善人正是孔雀"是句子。在"牟尼云"這裡長音是爲了保護韻律。 139 "細膩性不僅存在， 在語言且在意義； 如在死亡等詞中， 說遺留名聲等事。" 139 細膩性不僅在語言，也在意義中而說"細膩性"等。存在，即確實存在，但它從避免不適當粗俗等而生起。以"如"舉例說它。在應當說死亡等詞時說遺留名聲等的詞。 139 細膩性不僅在語言，也在意義中而說"細膩性"等。細膩性不僅存在，即也在詞義對像中，即也在詞所表示境界中細膩性存在，它通過避免離開適當和粗俗過失而成就。以"如"舉例說它。在應當說死亡等詞時說遺留名聲等詞的說。"死等是它們的'命終'等的"和"遺留名聲等是它們的'去天界，莊嚴天眾'等的"是複合詞分析。 140 "緊密詞語相結合， 可愛功德所依處； 具結合的莊重性， 這就是緊密如是。"

1. Silesaṃ dasseti 『『siliṭṭhe』』ccādinā. Siliṭṭhānaṃ bandhalāghavābhāvena aññamaññaṃ siliṭṭhānaṃ padānaṃ saṃsaggena ramaṇīyo manuñño guṇo tassa ālayo pavattiṭṭhānaṃ. Bandhassa racanāya gāravo asithilatā, saha tena vattatīti sabandhagāravoti anuvaditvā soyaṃ sileso nāmāti vidhīyate. 『『Taṃ yathe』』tyudāharati. Yathā ayaṃ sileso, tathā aññopi tādiso daṭṭhabbo, na tvayameveti 『『taṃ yathā』』 saddassattho.

2. Idāni silesaṃ niddisati 『『siliṭṭhe』』ccādinā. Siliṭṭhapadasaṃsaggaramaṇīyaguṇālayo ṭhānakaraṇādīhi āsannavaṇṇānaṃ vinyāsahetu aññamaññanissitānaṃ padānaṃ samavāyena manuññaguṇassa pavattiṭṭhānabhūto sabandhagāravo bandhagāravasaṅkhātaracanāya asithilabhāvena saha pavatto so ayaṃ bandho sileso nāmāti. Sileso nāma bandhagāravo, tappaṭipādakabandhopyettha silesoti vuccati. Siliṭṭhā ca te padā ceti ca, tesaṃ saṃsaggoti ca, tena ramaṇīyoti ca, so eva guṇoti ca, tassa ālayoti ca, bandhassa guruno bhāvoti ca, tena saha pavattatīti ca vākyaṃ. Taṃ yathā 『『bālindu』』iccādi.

141.

Bālinduvibbhamacchedi-nakharāvalikantibhi;

Sā munindapadambhoja-kanti vo valitā』vataṃ.

141.『『Bālindu』』iccādi. Bālinduno pañcamī [pañcamīcandassa (?)] pañcadasakalassa vibbhamo manoharattaṃ, taṃ chindati sīlenāti bālinduvibbhamacchediyo pañcamīcandassa kalāsannibhānaṃ nakharānaṃ nakhānaṃ āvaliyo tāsaṃ kantibhi sobhāhi saha valitā saṃyuttā sā, munindassa padāniyeva ambhojāni padumāni tesaṃ kanti. Vo tumhe sāmaññena vadati. Avataṃ pālayatu.

141.Bālindu…pe… kantibhi taruṇacandavilāsavināsanasabhāvasamannāgatanakhapantisobhāhi saha valitā saṃyuttā sā munindapadambhojakanti sā sambuddhapādapadumasobhā vo tumhe avataṃ rakkhatūti. Bālo ca so indu cāti ca, tassa vibbhamoti ca, taṃ chindati sīlenāti ca, nakhānaṃ āvaliyoti ca, tāsaṃ kantīti ca, bālinduvibbhamacchediyo ca tā nakharāvalikantiyo cāti ca, munindassa padānīti ca, tāniyeva ambhojānīti ca, tesaṃ kantīti ca viggaho.

142.

Ukkaṃsavanto yo koci,

Guṇo yadi patīyate;

Udāro』yaṃ bhave tena,

Sanāthā bandhapaddhati.

1. Udārattamavadhārayamāha 『『ukkaṃsavanto』』iccādi. Yo koci 『『idameve』』ti niyamābhāvā guṇo cāgātisayādiko ukkaṃsavanto adhimatto yadi patīyate viññāyate bandheti viññāyati 『『bandhapaddhatī』』ti vakkhamānattā, ayaṃ udāro bhaveti vidhi. Udāroyaṃ hotu, kiṃ tato siyāti āha 『『teni』』ccādi. Tena ukkaṃsavatā guṇena bandhapaddhati racanakkamo nāthabhūtena udāraguṇena saha vattatīti sanāthā, sampadāvāti [sampadāvatīti (?)] vuttaṃ hoti.

2. Idāni udārattamuddisati 『『ukkaṃse』』ccādinā. Ukkaṃsavanto atisayavā yokoci guṇo cāgātisayādiko saddāvaliyā paṭipādanīyo ānubhāvo yadi patīyate sace katthaci bandhe viññāyate, ayaṃ yathāvuttaguṇo udāro nāma bhave. Tena kiṃ payojananti ce? Bandhabandhati padāvali tena ukkaṃsavatā guṇena sanāthā sappatiṭṭhā hoti. Ukkaṃso assa atthīti ca, nāthena saha vattatīti ca, bandhassa paddhatīti ca viggaho.

143.

Pādambhojarajolitta-gattā yetava gotama;

Aho te jantavo yanti, sabbathā nirajattanaṃ.

我來將這段巴利文翻譯成簡體中文： 140 以"緊密"等顯示緊密。通過沒有創作輕率性而彼此緊密的詞的結合而可愛的，即悅意的功德，它的所依處，即執行處。創作的莊重性，即不鬆弛性，與它一起執行，即具結合莊重性，這樣重複后規定這就是名為緊密。以"它如"舉例。如這個緊密，如此其他那樣的也應當看到，不僅是這個，這是"它如"詞的意義。 140 現在以"緊密"等說明緊密。緊密詞結合可愛功德所依處，即通過發音位置和發音方式等接近音的安排因而互相依靠的詞的結合而悅意功德的成為執行處的具結合莊重性，即以被稱為結合莊重的創作的不鬆弛性一起執行的這個創作名為緊密。緊密即是結合莊重，表達它的創作也在這裡被稱為緊密。"緊密和它們是詞"和"它們的結合"和"以它可愛"和"它正是功德"和"它的所依處"和"結合的莊重的狀態"和"與它一起執行"是句子。它如"少月"等。 141 "以切斷少月妙態， 指甲列光輝相應； 那牟尼王蓮花足， 光輝愿護持你們。" 141 "少月"等。少月，即第五，即第十五分的妙態，即悅意性，以性質切斷它的是切斷少月妙態的，像第五月的分的指甲，即甲的列，它們的光輝，即光芒與它一起相應的，即結合的那個，牟尼王的足正是蓮花，它們的光輝。以一般性說你們。愿保護。 141 少月...等...光輝，即與具有切斷少月遊戲本性的指甲列光輝一起相應的，即結合的那個牟尼王蓮足光輝，即正等覺足蓮花光輝愿保護，即守護你們。"少的和它是月"和"它的妙態"和"以性質切斷它"和"指甲的列"和"它們的光輝"和"切斷少月妙態的和它們是指甲列光輝"和"牟尼王的足"和"它們正是蓮花"和"它們的光輝"是複合詞分析。 142 "某一個具有勝上， 功德如果被了知； 由此這個成崇高， 創作次第具依怙。" 142 確定崇高性而說"具勝上"等。某一個因為沒有"正是這個"的限定而功德，即施捨等卓越的具勝上的，即過度的如果被了知，即在創作中被了知，因為將要說"創作次第"，這個成為崇高，這是規定。這個成為崇高，從此將有什麼？而說"以此"等。以那個具勝上的功德創作次第，即創作次序與成為依怙的崇高功德一起執行，即具依怙，意思是成為圓滿。 142 現在指出崇高性以"勝上"等。具勝上的，即具卓越的某一個功德，即通過語詞列應當表達的施捨等卓越的威力如果被了知，即如果在某個創作中被了知，這個如所說的功德應成為名為崇高的。如果［問］以此有什麼功用？創作次第，即詞列以那個具勝上的功德成為具依怙的，即具立足的。"它有勝上"和"與依怙一起執行"和"創作的次第"是複合詞分析。 143 "身涂足蓮微塵的， 你那些人們喬達摩； 啊他們一切方式， 都走向無塵狀態。";

1. Tamudāharati 『『pāde』』ccādinā. Gotamāti bhagavantaṃ gottena ālapati. Tava bhagavato pādambhojānaṃ rajāni reṇavo, tehi littāni upadehitāni gattāni yesanti viggaho. Ye janā te jantavo sabbappakārena rajolavenāpyanupalittattā rajehi kilesasaṅkhātehi niggatā nirajā, tesaṃ bhāvo nirajattanaṃ nikkilesabhāvaṃ yanti pāpuṇanti. Aho acchariyaṃ yato rajasā littā nāma saṃkiliṭṭhāyeva siyuṃ, bhavaṃ pana pādarajasā vilepane jane niraje karoti. Acchariyaṃ bhavato idanti attho.

2. Idāni udāharati 『『pādambhoje』』ccādinā. Bho gotama ye sattā tava tuyhaṃ pādambhojarajolittagattā pādapadumareṇulittamatthakanalāṭādisarīrāvayavayuttā te jantavo sattā sabbathā kilesasaṅkhātarajojallehi anupalittattā sabbappakārena nirajattanaṃ vigatakilesarajobhāvaṃ yanti pāpuṇanti, aho acchariyaṃ. Rajolittā nāma saṃkiliṭṭhā siyuṃ, tvaṃ pana pādarajasā upalittepi satte niraje karosīti bhāvo. Iha bhagavato ukkaṃsaguṇo dīpito hoti. Pādāniyeva ambhojānīti ca, tesaṃ rajānīti ca, tehi littāni gattāni yesanti ca, rajehi kilesehi niggatāti ca, tesaṃ bhāvoti ca vākyaṃ.

144.

Evaṃ jinānubhāvassa, samukkaṃso』tradissati;

Paññavā vidhinā』nena, cintaye paramīdisaṃ.

1. Ko panettha ukkaṃsavanto guṇo yena bandho sanātho siyāti ce? Āha 『『eva』』miccādi. Evamiti jinānubhāvassa sammāsambuddhapabhāvassa samukkaṃso atisayo dissati padissate atra bandhe, tasmā jinānubhāvena ukkaṃsavatā guṇena bandho sanātho siyāti. Pakāramimamaññatrapiatidisanto āha 『『paññavā』』tiādi. Paññavā paññāsampanno anena vidhinā iminā pakārena edisaṃ evarūpaṃ paraṃ aññaṃ cintaye vitakkeyya.

2. Idāni yathāvuttaguṇanidassanañca sissānusāsanañca dasseti 『『eva』』miccādinā. Atra imissaṃ anantaragāthāyaṃ evaṃ yathāvuttakkamena jinānubhāvassa tathāgatappabhāvassa samukkaṃso ādhikkaṃ dissati padissate, tasmā jinānubhāvasaṅkhātena ukkaṃsavatā guṇena bandho sanātho bhaveyya. Paññavā pasatthañāṇavanto anena vidhinā iminā kamena īdisaṃ paraṃ aññaṃ cintaye kappeyya.

145.

Udāro sopi viññeyyo,

Yaṃ pasatthavisesanaṃ;

Yathā kīḷāsaro līlā-

Hāsa[hāso (ka.)]hemaṅgadādayo.

1. Aparamudārappakāraṃ dassetumāha 『『udāro』』iccādi. Yaṃ pasatthaṃ silāghanīyaṃ visesanaṃ upādiyati, sopi na pana yathāvuttova udāro viññeyyo. 『『Yathe』』tyudāharati. Kīḷāya kīḷatthaṃ saro, līlāya yutto hāso, hemaṃ hemamayamaṅgadanti samāso, taṃ ādi yesanti bāhirattho. Ādisaddena kusumadāmamaṇimekhalādīnaṃ saṅgaho. Ayaṃ tu bandhapharusagāmmapariccāgā sambhavati.

2. Aññamapi udāraṃ dasseti 『『udāro』』ccādinā. Yaṃ pasatthavisesanaṃ pasaṃsanīyavisesanaṃ hoti, sopi udāroti viññeyyo. 『『Yathā』』ti tamudāharati. Kīḷāsaro kīḷāya kato saro. Līlāhāso līlāya yutto hāso. Hemaṅgadādayo suvaṇṇakeyūrāiccādayoti. Kīḷatthāya saroti ca, līlāya yutto hāsoti ca, hemaṃ hemamayaṃ aṅgadanti ca, līlāhāso ca hemaṅgadañcāti ca, tāni ādīni yesaṃ kusumadāmamaṇimekhalādīnanti ca viggaho. Ayamudāro bandhapharusagāmmādidosapariccāgena sijjhati.

146.

Lokiyatthānatikkantā,

Kantā sabbajanānapi;

Kanti nāmā』tivuttassa,

Vuttā sā parihārato.

Yathā 『『muninda』』iccādi.

我來將這段巴利文翻譯成簡體中文： 143 以"足"等舉例說它。喬達摩，以種姓稱呼世尊。你，即世尊的足蓮的微塵，即塵粒，被它們塗抹的，即染著的身體是它們的，這是複合詞分析。那些人，即那些眾生以一切方式因為即使微塵也不染著而從稱為污垢的塵離開的無塵，它們的狀態是無塵狀態，即無垢狀態而去，即到達。啊！希有！因為被塵塗抹的應當是染污的，但您以足塵塗抹而使人們成為無塵。這是世尊的希有，這是意義。 143 現在舉例說以"足蓮"等。喬達摩君！那些眾生，即你的，即你足蓮微塵涂身的，即具有足蓮塵塗抹的頭頂額等身體部分的那些眾生，即有情以一切方式因為不被稱為煩惱的塵垢染著而以一切方式去，即到達無塵狀態，即離煩惱塵狀態，啊！希有。被塵塗抹的應當是染污的，但你使即使被足塵塗抹的有情也成為無塵，這是意思。這裡顯示世尊的勝上功德。"足正是蓮花"和"它們的微塵"和"被它們塗抹的身體是它們的"和"從塵即煩惱離開"和"它們的狀態"是句子。 144 "如是勝者威力的， 殊勝性在此顯現； 智者應當以此法， 思惟其他如此事。" 144 如果問在這裡什麼是具勝上的功德而創作能成為具依怙？說"如是"等。如是，即勝者威力的，即正等覺威力的殊勝性，即卓越在這裡，即在創作中顯現，即顯示，因此以勝者威力這個具勝上的功德創作應成為具依怙。指示這個方式在其他處也而說"智者"等。智者，即具慧者以此方式，即以這樣方式應當思惟，即應當尋思如此的，即如是形狀的其他。 144 現在顯示如所說功德的說明和對弟子的教導以"如是"等。在這裡，即在緊接著的偈頌中如是，即如所說次第勝者威力的，即如來威力的殊勝性，即勝上顯現，即顯示，因此以被稱為勝者威力的具勝上的功德創作應成為具依怙。智者，即具好智者以此方式，即以這個次第應當思惟，即應當構思如此的其他。 145 "那個也應知崇高， 即是被讚的修飾； 如遊戲池妙遊戲， 歡笑金鐲等等物。" 145 爲了顯示另一崇高種類而說"崇高"等。被取用的被讚的，即值得稱讚的修飾，那個也，而不是隻如前所說的，應知是崇高。以"如"舉例。為遊戲，即爲了遊戲的池，具有遊戲的歡笑，金，即金製的鐲是複合詞，它是等的它們的，這是外在意義。以等字包括花鬘寶帶等。但這個從舍離創作粗硬粗俗而生起。 145 顯示另一個崇高以"崇高"等。被讚的修飾，即值得讚歎的修飾，那個也應知是崇高。以"如"舉例說它。遊戲池，即為遊戲作成的池。遊戲歡笑，即具遊戲的歡笑。金鐲等，即金製臂環等。"為遊戲的池"和"具遊戲的歡笑"和"金，即金製的鐲"和"遊戲歡笑和金鐲"和"它們是等的它們的花鬘寶帶等"是複合詞分析。這個崇高通過舍離創作粗硬粗俗等過失而成就。 146 "超越世間場所的， 一切人們都喜愛； 這被稱為光麗性， 由於迴避而說明。 如'牟尼王'等。"

1. Kantiṃ kathayati 『『lokiyi』』ccādinā. Loke vidito lokiyo, taṃ lokiyaṃ atthaṃ abhidheyyaṃ anatikkantā anatītā sabbesaṃ kavīnamitaresaṃ vā janānaṃ eva kantā manoharā kanti nāmāti vuccati. Ayaṃ pana saddaguṇo ativuttassa vākyadosassa pariccāgena sambhavati. Tenāha 『『ativuttassā』』tiādi. Udāharaṇattho heṭṭhā vuttoyeva.

2. Idāni kantiṃ dasseti 『『lokiyi』』ccādinā. Lokiyatthānatikkantā loke pasiddhasaddatthamanatikkantā sabbajanānaṃ sakalakavīnaṃ kantā manuññā kanti nāma vuccate, sā ativuttassa ativuttadosassa parihārato vuttā dosaparihāraparicchede kathitā hoti. Ativuttadosaparihārato eva kantiyā siddhattā tassa lakkhiyo eva etissā hotīti adhippāyo. Loke viditoti ca, so ca so attho ceti ca viggaho. 『『Yathā』』ti kantiyā udāharaṇaṃ dasseti 『『muninda』』iccādi. Taṃ vuttameva.

147.

Atthabyattā』bhidheyyassā-

Neyyatā saddato』tthato;

Sā』yaṃ tadubhayā neyya-

Parihāre padassitā.

Yathā 『『marīci』』ccādi ca, 『『manonurañjano』』ccādi ca.

1. Atthabyattiṃ byañjayati 『『atthabyattābhidheyyi』』ccādinā. Abhidheyyassa sambandhaatthassa saddato atthato vā sāmatthiyato vā aneyyatā patīti aññathā vagamo gatyantarābhāvā, yato vuttaṃ 『『dullabhāvagatī sadda-sāmatthiyavilaṅghinī』』ti. Tamanuvaditvā atthabyatti vidhīyate. Sā pana byākiṇṇaneyyādidosavajjanāya jāyate. Tadubhayā jātā sāyaṃ aneyyatā neyyaparihāre padassitā pakāsitā. Paṭhamadutiyodāharaṇassattho vutto.

2. Idāni atthabyattiṃ dasseti 『『atthabyatti』』ccādinā. Abhidheyyassa atthassa saddato atthato atthasāmatthiyato ca aneyyatā tattheva vijjamānattā saddassa atthassa vā āharitvā vattabbassa abhāvo atthabyatti nāma, tadubhayā tehi dvīhi jātā sā ayaṃ aneyyatāsaṅkhatā atthabyatti neyyaparihāre neyyadosaparihārapadese padassitā pakāsitāti. 『『Dullabhāvagatī sadda-sāmatthiyavilaṅghinī』』ti vuttattā atthapatīti pana vinā saddañca sāmatthiyañca aññathānupalabbhatīti iha 『『saddato atthato』』ti vuttaṃ. Atthassa byatti patītīti ca, natthi neyyaṃ āharitabbaṃ assa abhidheyyassāti ca, tassa bhāvoti ca, te ca te ubho saddatthā cāti ca, te avayavā etissāti ca, neyyassa parihāroti ca vākyaṃ. Idāni 『『yathe』』ccādinā dvippakārāya atthabyattiyā yathākkamaṃ udāharaṇamanussāreti 『『mari』』ccādigāthādvayena, taṃ heṭṭhā vuttameva.

Puna atthena yathā –

148.

Sabhāvāmalatā dhīra,

Mudhā pādanakhesu te;

Yato te』vanatānanta-

Moḷicchāyā jahanti no.

1. Puna dutiye tu dhīrāti āmantanaṃ. Te tava pādanakhesu sabhāvāmalatā pakatiparisuddhatā mudhā tucchā. Kasmāti ce? Yato yasmā kāraṇā te pādanakhā avanatassa sannatassa anantassa nāgarājassa moḷino kirīṭassa avanatānaṃ vā naramarānaṃ anantānaṃ moḷīnaṃ chāyā chaviyo no jahanti na pariccajanti, sañchaviyo pana jahantīti. Ettha nakhesu sañchavittā pādanakhassa moḷīnaṃ nirantarappaṇāmābyabhicārānaramarādīnaṃ bhagavato pādāravindavandanaṃ sāmatthiyā phuṭaṃ gamyate.

我來將這段巴利文翻譯成簡體中文： 146 以"世間"等說光麗性。在世間中所知的是世間的，不超越那個世間的，即所表示的意義的，即不超過的一切詩人或其他人們的可愛的，即悅意的被稱為光麗性。但這個語言功德從舍離過分說的語句過失而生起。因此說"過分說的"等。例子的意義如前所說。 146 現在以"世間"等顯示光麗性。不超越世間處的，即不超越世間中著名的詞義的一切人們，即一切詩人的可愛的，即悅意的被稱為光麗性，它通過迴避，即在避免過失一章中說明過分說的，即過分說過失而說。因為光麗性正是從迴避過分說過失而成就，所以它正是它的例證，這是意思。"在世間中所知"和"它和它是意義"是複合詞分析。以"如"顯示光麗性的例子以"牟尼王"等。它如前所說。 147 "意義明顯是所說， 不需推導從語義； 這從二者所生起， 在避免推導顯。 如'陽光'等和'悅意'等。" 147 以"意義明顯所說"等顯明意義明顯性。所說的，即關係意義的從語言或從意義或從意義力而不需推導性，即不需另外理解因為沒有其他理解方式，因為說"難得的理解越過語言意義力"。這樣重複后規定意義明顯性。但它從避免錯亂推導等過失而生起。從那兩者生起的這個不需推導性在避免推導中顯示，即闡明。第一第二例子的意義已說。 147 現在以"意義明顯"等顯示意義明顯性。所說的意義的從語言從意義和從意義力而不需推導性，即因為正在那裡存在而語言或意義中沒有需要引來說的被稱為意義明顯性，從那兩者，即從那兩個生起的這個被稱為不需推導性的意義明顯性在避免推導，即在避免推導過失章節中顯示，即闡明。因為說"難得的理解越過語言意義力"，所以沒有語言和意義力而意義理解不能另外獲得，因此這裡說"從語言從意義"。"意義的明顯即理解"和"所說的沒有需要引來的推導"和"它的狀態"和"它們和它們是兩個語言意義"和"它們是它的分部"和"推導的避免"是句子。現在以"如"等以"陽光"等兩頌隨順兩種意義明顯性的例子，它如前所說。 再以意義如[下] 148 "賢者你足指甲中， 自性清凈本是空； 因為它們不捨棄， 低頭無邊冠寶影。" 148 再在第二中賢者是稱呼語。你的足指甲中自性清凈性，即自然純凈性是空的，即無意義的。如果問為什麼？因為那個原因你的足指甲不捨棄，即不拋棄低頭的，即彎下的無邊的，即龍王的冠冕，即冠的，或者低頭的人天的無邊的冠的影，即光澤，但捨棄光澤。這裡在指甲中具光澤性通過意義力明顯地表達人天等由於對世尊足蓮禮拜而對足指甲不間斷的禮敬。

148.『『Puna atthena yathā sabhāvi』』ccādi. Dhīra te tava pādanakhesu sabhāvāmalatā pakatiparisuddhatā mudhā tucchā. Kasmāti ce? Yato yasmā te caraṇanakhā avanatānantamoḷicchāyā pādānatassa anantanāgarājassa kirīṭassa sambandhinī, avanatānaṃ vā anantānaṃ devamanussānaṃ moḷīnaṃ chāyā kantiyo no jahanti na vijahanti, pakativaṇṇaṃ pahāya kirīṭakantisadisā te honti, tasmā ettha candakiraṇasannibhānaṃ nakharaṃsīnaṃ samīpe moḷīnaṃ nakharaṃsīhi amadditasakakantiyuttabhāvamāpajjanaṃ tādisānaṃ nirantarappaṇāmābhāvābhāvato khattiyādīnaṃ munindapādāravindadvande nirantarappaṇāmo sāmatthiyā vibhūtaṃ gamyate. Sassa bhāvoti ca, tena amalāti ca, tesaṃ bhāvoti ca, paṭhamapakkhe avanato ca so ananto cāti ca, tassa moḷīti ca, tassa chāyāyoti ca, dutiyapakkhe anantā ca te moḷī ceti ca, avanatānaṃ anantamoḷīti ca, tesaṃ chāyāyoti ca vākyaṃ.

149.

『『Bandhasāro』』ti maññanti, yaṃ samaggāpi viññuno;

Dassanāvasaraṃ patto, samādhi nāma』yaṃ guṇo.

1. Samādhiphalaṃ kiccāha 『『bandhe』』ccādi. Yanti yaṃ samādhiṃ bandhassa gajjapajjamissabhāvassa sāroti sabbassa jīvitaṃ tapparāyattā bandhassa samaggāpi viññuno sabbepi kavino maññanti cintenti jānanti, ayaṃ samādhi nāma samādhikhyo guṇo dassane pakāsane avasaraṃ okāsaṃ anottarattā parassa sampatto uddiṭṭhānukkamenāti.

2. Idāni samādhayo niddisati 『『bandhi』』ccādinā. Samaggā api viññuno sabbepi kavayo yaṃ samādhiṃ 『『bandhasāro』』ti pajjagajjavimissasaṅkhātassa bandhassa jīvitamiti maññanti, ayaṃ samādhi nāma guṇo dassanāvasaraṃ patto uddiṭṭhānukkamena dassanokāsaṃ patto hoti. Bandhassa sāroti ca, dassane avasaranti ca, taṃ pattoti ca viggaho.

150.

Aññadhammo tato』ññattha,

Lokasīmānurodhato;

Sammā ādhīyate』cce』so,

Samādhīti niruccati.

1. Kathamayaṃ saddavohāro bandhe 『『samādhī』』ti vuccatītyāha 『『aññe』』ccādi. Aññassa vatthuno pakatāpekkhāya dhammo guṇo pasiddho, tato tasmā mukhyavisayā aññattha amukhye visaye lokasīmānurodhato lokappatītyanuvattanena sammā sādhu lokasīmānuvattanameveha sādhuttaṃ ādhīyate āropyate, iti iminā kāraṇena eso evaṃvidho dhammo 『『samādhī』』ti niruccatītidha sammā ādhīyatīti evaṃ nīharitvā vuccatīti attho.

2. 『『Samādhī』』ti ayaṃ vohāro bandhavisaye kathaṃ pavattatīti āsaṅkāyaṃ paṭhamaṃ nibbacanaṃ dassetuṃ āha 『『aññi』』ccādi. Yasmā aññadhammo samādhānassa visayabhūtaamukhyato aññassa mukhyavatthuno pasiddhaguṇo, tato mukhyavisayato aññattha amukhyavisaye lokasīmānurodhato lokavohāramariyādāvirodhabhāvena lokappatītyanuvattaneneva sammā ādhīyati ṭhapīyati, iti iminā kāraṇena eso yathāvuttaguṇo 『『samādhī』』ti niruccati vuccatīti. Aññassa dhammoti ca, lokassa sīmāti ca, tassā anurodhoti ca viggaho.

Samādhiuddesa

151.

Apāṇe pāṇinaṃ dhammo, sammā ādhīyate kvaci;

Nirūpe rūpayuttassa, nirase sarasassa ca.

152.

Adrave dravayuttassa, akattaripi kattutā;

Kaṭhinassā』sarīrepi, rūpaṃ tesaṃ kamā siyā.

151-

我來將這段巴利文翻譯成簡體中文： 148 "再以意義如自性"等。賢者，你的足指甲中自性清凈性，即自然純凈性是空的，即無意義的。如果問為什麼？因為那些足指甲不捨棄，即不離開低頭無邊冠影，即屬於低頭的無邊龍王的冠的，或者低頭的無邊的天人的冠的影，即光澤，捨棄自然色而如冠光澤，它們成為那樣，因此這裡由於像月光的指甲光芒附近冠具有被指甲光芒不壓碎的自身光澤性而進入，因為那樣的不間斷禮敬的存在不存在，剎帝利等對牟尼王足蓮雙的不間斷禮敬通過意義力明顯地了知。"它的狀態"和"以它清凈"和"它們的狀態"和在第一方式中"低頭的和它是無邊的"和"它的冠"和"它的影"和在第二方式中"無邊和它們是冠"和"低頭的無邊冠"和"它們的影"是句子。 149 "一切智者都認為， 這是創作的精要； 已達到顯示時機， 這稱為等持功德。" 149 說等持的果作用以"創作"等。智者，即一切詩人們認為，即思惟，即了知這個等持是創作的，即散文韻文混合的精要，即一切的生命因為依靠它而創作，這個被稱為等持，即名為等持的功德已達到顯示，即闡明的時機，即機會因為無上而對別的，按所說次第。 149 現在以"創作"等指出等持。一切智者，即一切詩人認為這個等持是"創作的精要"，即是被稱為詩散混合的創作的生命，這個名為等持的功德已達到顯示時機，即按所說次第已達到顯示機會。"創作的精要"和"顯示中時機"和"達到它"是複合詞分析。 150 "其他法從此到彼， 隨順世間邊界故； 正確地被安立故， 這被稱為等持性。" 150 怎麼這個語言表達在創作中被稱為"等持"而說"其他"等。其他事物由於觀待原本而法，即功德已成立，從此，即從那個主要境界到彼，即在非主要境界中由於隨順世間邊界，即隨行世間理解而正確地，即善，這裡正是隨順世間邊界是善被安立，即被施設，因此這個如此狀態的法被稱為"等持"，意思是這裡被正確地安立，這樣引導而被說。 150 在懷疑這個表達在創作境界中如何執行時爲了首先顯示詞源解釋而說"其他"等。因為其他法，即其他主要事物的已成立功德從等持的境界成為非主要的，從此，即從主要境界到彼，即在非主要境界中由於隨順世間邊界，即以不違背世間表達邊界的狀態正是通過隨行世間理解而正確地被安立，即被放置，因此這個如所說功德被稱為，即被說為"等持"。"其他的法"和"世間的邊界"和"它的隨順"是複合詞分析。 等持總說 151 "在無生命事物中， 有生命者的功德； 在無形中具形者， 無味中具味者的。" 152 "在非液中液體者， 無造作者作用性； 堅實者在無身中， 它們的形應次第。" 151-;

1. Samādhānavisayamāha 『『apāṇe』』iccādi. Kvaci ṭhāne pāṇinaṃ pāṇavantānaṃ padatthānaṃ dhammo guṇo apāṇe pāṇavirahite vatthuni sammā lokapatītyanuvattanena ādhīyate āropyate, evamuparipi yathānurūpaṃ. Nirūpeti rūpavirahite vatthuni, kvacīti sabbattha anuvattati. Asarīre aghane asaṃhate vatthuni kaṭhinassa daḷhassa, tesaṃ yathāvuttānaṃ samādhīnaṃ rūpaṃ udāharaṇaṃ kamā uddiṭṭhānukkamena.

151-152. Uddese 『『samādhayo』』ti bahuvacanena niddiṭṭhānaṃ samādhīnaṃ visayamupadasseti 『『apāṇe』』ccādinā. Kvaci kismiñci ṭhāne pāṇinaṃ dhammo indriyabaddhānaṃ guṇo apāṇe pāṇarahitavatthumhi sammā lokapatītianusārena ādhīyate āropyate, kvaci rūpayuttassa rūpavantavatthuno dhammo nirūpe rūparahitavatthumhi, kvaci sarasassa rasavantassa vatthuno dhammo nirase rasarahite ca, kvaci dravayuttassa dravavantavatthuno dhammo adrave dravarahite ca, kvaci kattutā kattuguṇo akattaripi, kvaci kaṭhinassa thaddhassa vatthuno dhammo asarīrepi sarīrarahitepi sammā ādhīyate. Tesaṃ channaṃ samādhīnaṃ rūpaṃ udāharaṇaṃ kamā 『『apāṇe pāṇina』』nti uddiṭṭhānukkamena siyā bhaveyyāti. Na santi pāṇā asseti ca, rūpā niggatoti ca, rūpena yuttoti ca, rasā niggatoti ca, rasena saha vattamānoti ca, dravāaññoti ca, dravena dravabhāvena yuttoti ca, kattuto aññoti ca, kattuno bhāvoti ca, natthi sarīraṃ assāti ca viggaho.

Samādhiniddesa

Apāṇe pāṇinaṃ dhammo

153.

Uṇṇāpuṇṇindunā nātha, divāpi saha saṅgamā;

Viniddā sampamodanti, maññe kumudinī tava.

153.『『Uṇṇā』』iccādi. Nāthāti lokattayekapaṭisaraṇabhūtatāya bhagavantaṃ ālapati. Tava uṇṇāromadhātusaṅkhātena puṇṇindunā saha saṅgamā saṃyogena kumudinī kumudiniyo kumudākarā divāpi viniddā vigatasoppā sampamodanti maññe suṭṭhuyeva pamodantīti parikappemīti. Ettha pāṇidhammassa suratarūpassa saṅgamassa viniddāya sampīṇanassa ca apāṇini āropitapumbhāve uṇṇāpuṇṇindumhi, tathā āropitaitthibhāvāsu kumudinīsu lokasīmānurodhena samādhānato soyaṃ pasiddho dhammo 『『samādhī』』ti vuccati. Tadabhidhāyī saddo ca upacārato atthānugāmittā saddikavohāraṃ dasseti, evamuparipi yathāyogaṃ.

1. Tesu pāṇidhammasamādhino udāharaṇamādisati 『『uṇṇā』』iccādinā. Nātha tava tuyhaṃ uṇṇāpuṇṇindunā uṇṇāromamaṇḍalasaṅkhātapuṇṇacandena saha saṅgamā aññamaññasamavāyahetunā kumudinī keravākarasaṅkhātā kumudiniyo divāpi viniddā vikasitā sampamodanti maññe atisantuṭṭhā hontīti kappemīti indusampamodo sahasaddena ñāyate. Ettha pāṇidhammasaṅkhāto suratasaṅgamo ca niddāpagamo ca sampamodanañcāti tiṇṇaṃ uṇṇāpuṇṇindukumudinīsaṅkhātesu apāṇesu lokavohārānatikkamma buddhiyā āropanena pāṇidhammato pasiddhā tayo atthā idha samādhayo nāma, tappaṭipādakaganthopi atthānugāmittā tadupacārena samādhīti daṭṭhabbo. Puṇṇo ca so indu ceti ca, uṇṇā eva puṇṇindu cāti ca, vigatā niddā yehīti ca viggaho.

Nirūpe rūpayuttassa

154.

Dayārasesu mujjantā, janā』matarasesvi』va;

Sukhitā hatadosā te, nātha pādambujānatā.

我來將這段巴利文翻譯成簡體中文： 152 說等持的境界以"無生命"等。在某些處所中生命者的，即有生命的詞義的法，即功德在無生命的，即離生命的事物中通過隨行世間理解而被正確地安立，即被施設，如此在上也如此適當。在無形中，即在離形的事物中，"在某些"在一切處隨行。在無身的，即非密集的，即非結合的事物中堅實的，即堅固的，它們的，即如所說的等持的形，即例子按次第，即按所說次第。 151-152 以"無生命"等顯示以總說中以複數說的"等持"的等持的境界。在某些，即在某一處所中生命者的法，即具根的功德在無生命的，即離生命的事物中通過隨順世間理解而被正確地安立，即被施設，在某些中具形的，即具形事物的法在無形的，即離形的事物中，在某些中具味的，即具味事物的法在無味的，即離味的中，在某些中具液的，即具液事物的法在非液的，即離液的中，在某些中造作性，即造作者的功德即使在非造作者中，在某些中堅實的，即堅固的事物的法即使在無身的，即即使在離身的中被正確地安立。它們的，即六個等持的形，即例子按次第，即按"無生命中生命者"所說次第應當存在。"它沒有生命"和"從形離開"和"與形結合"和"從味離開"和"與味一起執行"和"從液異"和"與液即液性結合"和"從造作者異"和"造作者的狀態"和"它沒有身體"是複合詞分析。 等持詳說 無生命中生命者的法 153 "主尊你眉間毫珠， 圓滿月亮同聚集； 晝日也不睡蓮池， 我想極為歡喜悅。" 153 "眉間"等。主尊，因為是三界唯一歸依處而稱呼世尊。我想你的與被稱為眉間毫珠的圓滿月亮一起聚集，即結合而蓮池，即睡蓮池即使在晝日中離睡的，即離開睡眠而極為歡喜，即我構想極善地歡喜。這裡在被施設男性的無生命中的眉間圓滿月亮中生命者法的歡好形狀的聚集、離睡和歡喜，以及在被施設女性的蓮池中由於通過世間邊界的隨順而等持，所以這個已成立的法被稱為"等持"。表達它的語言也由於譬喻而顯示詞語表達，因為語言隨義，如此在上也如此適合。 153 以"眉間"等首先說生命者法等持的例子。主尊，你的與眉間圓滿月亮，即與被稱為眉間毫珠圓滿月一起聚集，即因為互相和合而蓮池，即被稱為睡蓮池的睡蓮即使在晝日中離睡的，即綻放的我想極歡喜，即我構想成為極滿意，通過"一起"詞了知與月亮一起歡喜。這裡被稱為生命者法的歡好聚集和離開睡眠和歡喜這三者通過不超越世間表達而以覺慧施設在被稱為眉間圓滿月亮和蓮池的無生命者中，從生命者法已成立的三個意義在這裡名為等持，表達它們的文章也因為隨義而以它的譬喻應當看作等持。"圓滿和它是月"和"眉間正是圓滿月"和"它們離開睡眠"是複合詞分析。 在無形中具形者的 154 "如在甘露味中泥， 眾生沉于悲愍味； 主尊由足蓮禮敬， 他們快樂除過失。"

154.『『Dayā』』iccādi. Nātha te pādambujesu ānatā paṇāmavasena janā tilokakuharapavattino sattā amatarasesviva pīyūsarasesu viya dayārasesu karuṇārasesu guṇesu. 『『Siṅgārādo vise vīriye, guṇe rāge drave raso』』ti [amarakosa 3.3.226] hi nighaṇṭu. Mujjantā nimujjamānā hatā naṭṭhā dosā vātādayo amatapakkhe, aññattha tu hatā naṭṭhā dosā rāgādayo yesanti viggaho, tatoyeva sukhitā sukhaṃ kāyikacetasikasukhaṃ itā pattā gatāti attho.

1. Idāni rūpadhammasamādhino udāharaṇaṃ uddisati 『『dayā』』iccādinā. Nātha te tava pādambujānatā caraṇapadume paṇatā janā devamanussā amatarasesu iva sudhājalesu viya dayārasesu anaññasādhāraṇakaruṇāguṇesu mujjantā nimujjamānā hatadosā vinaṭṭhavātapittādayo vinaṭṭharāgādidosā vā sukhitā tatoyeva ajarāmarasaṅkhātasukhaṃ itā pattāti. Ettha rūpayuttajale labbhamānaṃ mujjanaṃ nirūpe dayāguṇe āropitaṃ hoti. Dayā eva rasā guṇāti ca, amatā eva rasāti ca, hatā vātādayo rāgādayo vā dosā yesanti ca, pādāni eva ambujānīti ca, tesu ānatāti ca viggaho.

『『Siṅgārādovise vīriye, guṇe rāge draveraso』』ti [amarakosa 3.3.226] ettha rasasaddo guṇajalesu vattati.

Nirase sarasassa

155.

Madhurepi guṇe dhīra, nappasīdanti ye tava;

Kīdisīmanaso vutti, tesaṃ khāraguṇānabho[he (sī.)].

155.『『Madhure』』ccādi. Dhiyā īratīti dhīro, bho dhīra tava madhurepi manoharepi guṇe karuṇādike ye nappasīdanti pasādaṃ na karonti, khāraguṇānaṃ amadhuraguṇānaṃ tesaṃ janānaṃ manaso vutti cittappavatti kīdisīti kimiva dissati, na viññāyate 『『īdisī』』ti. Yato tādisaguṇāvabodhaparammukhā mohandhakārasambandhitāti.

1. Idāni sarasadhammasamādhino udāharaṇamuddisati 『『madhuri』』ccādinā. Bho dhīra tava te madhure api guṇe pakatisundare karuṇāpaññāguṇepi ye hīnādhimuttikā janā nappasīdanti, khāraguṇānaṃ amadhuraguṇānaṃ tesaṃ janānaṃ manaso vutti cittappavatti kīdisī kathaṃ ruhati. Dhiyā īrati pavattatīti ca, kā viya sā dissatīti ca, khārā guṇā yesanti ca viggaho. Ettha samādhi nāma rasahīne āropitarasayuttadhammabhūtaṃ madhurakhāraguṇadvayaṃ.

Adrave dravayuttassa

156.

Sabbatthasiddha cūḷaka-puṭapeyyā mahāguṇā;

Disā samantā dhāvanti, kundasobhāsalakkhaṇā.

156.『『Sabbatthasiddhi』』ccādi. Sabbatthasiddhassa mahāmunino cūḷakapuṭena peyyā pātabbā kundasobhāsalakkhaṇā kundakusumassa sobhāsavantā jutivijambhino mahāguṇā samantā parito disā disantāni dhāvanti.

1. Idāni dravayuttasamādhino udāharaṇamuddisati 『『sabbatthi』』ccādinā. Sabbatthasiddha sabbakicce parinipphanna, nipphannehi sabbatthehi vā samannāgata he tathāgata tava cūḷakapuṭapeyyā cūḷakapuṭena pātabbā kundasobhāsalakkhaṇā kundasobhāhi samānalakkhaṇā kundasobhāsadisā vā mahāguṇā saṅkhyāmahantattā ānubhāvamahantattā vā mahantā vā arahattādayo guṇā samantā samantato disā dasadisāsu dhāvantīti. Ettha dravayuttaguṇabhūto cūḷakapuṭapeyyabhāvo dravarahite guṇe āropito samādhi nāma hoti. Sabbe ca te atthā ceti ca, te siddhā yasseti ca, cūḷakameva puṭamiti ca, tena peyyāti ca, mahantā ca te guṇā ceti ca, kundānaṃ sobhāti ca, tāhi samānaṃ lakkhaṇaṃ yesanti ca viggaho.

Akattari kattutā

我來將這段巴利文翻譯成簡體中文： 154 "悲愍"等。主尊，向你的足蓮禮敬的，即通過禮拜而眾生，即三界洞穴中執行的有情如在甘露味中，即如在甘露味中在悲愍味中，即在悲愍功德中。因為詞典說"精緻等在毒中，在勇猛中，在功德中，在貪慾中，在液體中是味"。沉沒的，即沉浸的已去除的，即已消失的過失，即風等在甘露方面，但在其他方面已去除的，即已消失的過失，即貪等是它們的，這是複合詞分析，正因此而快樂的，即已去，即已達到樂，即身心樂，這是意義。 154 現在說具形法等持的例子以"悲愍"等。主尊，向你的足蓮，即向足蓮禮敬的眾生，即天人如在甘露味中，即如在甘露水中在悲愍味中，即在不共他的悲愍功德中沉沒的，即沉浸的已去除過失的，即已消失風膽等的，或已消失貪等過失的快樂的，正因此而已去，即已達到無老死稱為樂。這裡在具形的水中獲得的沉沒被施設在無形的悲愍功德中。"悲愍正是味功德"和"甘露正是味"和"已去除風等或貪等過失是它們的"和"足正是蓮花"和"向它們禮敬"是複合詞分析。 "精緻等在毒中，在勇猛中，在功德中，在貪慾中，在液體中是味"，這裡味詞執行在功德和水中。 在無味中具味者的 155 "賢者即使美好的， 功德不信仰你者； 如何內心的活動， 如同苦澀功德者。" 155 "美好"等。以智慧執行，即賢者，賢者啊！對你即使美好的，即悅意的功德，即悲愍等那些不信仰，即不作信仰的苦澀功德的，即非美好功德的那些人們的心的執行，即心的活動像什麼？即顯現如什麼？不了知"如此"。因為對那樣功德的覺知背向而與癡暗相結合。 155 現在說具味法等持的例子以"美好"等。賢者啊！對你的即使美好的功德，即自然美好的悲愍智慧功德中那些低劣傾向的人們不信仰，苦澀功德的，即非美好功德的那些人們的心的執行，即心的活動如何成立。"以智慧執行活動"和"它顯現像什麼"和"苦澀是它們的功德"是複合詞分析。這裡名為等持的是在離味中被施設具味法成為的美好和苦澀功德二者。 在非液中具液者的 156 "一切處成就者啊！ 杯中能飲大功德； 遍滿方位中奔流， 具有茉莉光相好。" 156 "一切處成就"等。一切處成就的，即大牟尼的杯中能飲的，即可飲的具茉莉光相好的，即具茉莉花光輝的，即光輝顯耀的大功德遍滿，即周遍方位，即方向邊際而奔流。 156 現在說具液等持的例子以"一切處"等。一切處成就，即在一切事業中完成的，或具足已完成的一切義的如來啊！你的杯中能飲的，即以杯可飲的具茉莉光相好的，即與茉莉光輝具相同相好的，或如茉莉光輝的大功德，即以數量大或以威力大或大的阿羅漢等功德遍滿，即在十方中奔流。這裡成為名為等持的是具液功德成為的杯中能飲性被施設在離液的功德中。"一切和它們是義"和"它們已成就是它的"和"正是杯"和"以它能飲"和"大和它們是功德"和"茉莉的光輝"和"以它們相同相好是它們的"是複合詞分析。 在非造作者中造作性

157.

Mārāribalavissaṭṭhā, kuṇṭhā nānāvidhā』yudhā;

Lajjamānā』ññavesena, jina pādānatā tava.

157.『『Mārā』』iccādi. Māroyeva ari sattūti mārārī, tena, balena attano sattiyā, tassa vā balena senāya vissaṭṭhā abhimukhaṃ chaḍḍitā nānāvidhā anekappakārā āyudhā bhindivāḷādayo kuṇṭhā[bheṇḍivālādayo (ka.)] pariccattatikhiṇabhāvā tāyeva kuṇṭhabhāvappattiyā lajjamānā 『『lokappatītānubhāvānamamhākampi evarūpaṃ jāta』』nti lajjantā aññavesena 『『kathaṃ nāma pare amhe na jāneyyu』』nti attano āvudhavesaṃ parivattitvā kusumavesena, jināti āmantanaṃ, tava pādānatā pādesu sannatā.

1. Idāni kattudhammasamādhino udāharaṇamuddisati 『『mārāri』』ccādinā. He jina mārāribalavissaṭṭhā mārasattunā attano sattiyā vissaṭṭhā, mārārino vā senāya vissaṭṭhā abhimukhe pātitā nānāvidhāyudhā anekappakārabhindivāḷaususattitomarādayo āvudhā kuṇṭhā atikhiṇā lajjamānā 『『kasmā evaṃ lokapasiddhānubhāvānamamhākampi īdisaṃ vippakāramahosī』』ti lajjantā aññavesena 『『kathamamhe pare na jāneyyu』』nti āvudhavesaṃ hitvā tadaññabhūtena pupphavesena tava pādānatā pādasamīpe natā ahesunti. Ettha kattudhammabhūtaṃ lajjanañca aññavesena parivattanañca ānatañceti ime lajjanādīnaṃ akattubhūtesu visayesu āropitā samādhayo nāma honti. Māro eva arīti ca, balena vissaṭṭhāti ca, mārārinā balavissaṭṭhāti ca mārārino balaṃ senāti ca, tena vissaṭṭhāti ca, nānā anekavidhā pakārā yesanti ca, aññesaṃ vesoti ca, añño ca so veso cāti ca, pādesu ānatāti ca viggaho.

Kaṭhinassa asarīre

158.

Munindabhāṇumā kālo-

Dito bodhodayācale;

Saddhammaraṃsinā bhāti,

Indamandhatamaṃ paraṃ.

158.『『Muninda』』iccādi. Bodho sabbaññutaññāṇasadiso soyeva vā udayācalo udayapabbato tasmiṃ kāle rattipariyante abhinikkhantasamaye udito pātubhūto munindo munindasadiso soyeva vā bhāṇumā sūriyo andhatamaṃ andhakāraṃ mohaṃ vā paraṃ accantameva saddhammaraṃsinā saddhammasadisena saddhammasaṅkhatena vā raṃsinā bhindaṃ padālento bhāti sobhatīti.

1. Idāni kaṭhinadhammasamādhino udāharaṇamuddisati 『『munindi』』ccādinā. Bodhodayācale sabbaññutaññāṇasadise sabbaññutaññāṇasaṅkhāte vā udayapabbate kālodito rattikkhaye māraparājitasamaye vā udito pātubhūto munindabhānumā munindasadiso munindoyeva vā sūriyo andhatamaṃ pakatighanandhakāraṃ bahalamohandhakāraṃ saddhammaraṃsinā saddhammasadisena saddhammabhūtena vā kiraṇena paramatisayena bhindaṃ padālento bhāti sobhatīti. Ettha thaddhadhammabhūtaṃ bhedanaṃ asarīrabhūte andhakāre buddhiyā āropitaṃ samādhi nāma hoti. Munīnaṃ indoti ca, soyeva bhānumāti ca, bodho eva udayācaloti ca, saddhammo eva raṃsīti ca viggaho.

159.

Vamanuggiranādye』taṃ, guṇavutyapariccutaṃ;

Atisundaramaññaṃ tu, kāmaṃ vindati gāmmataṃ.

我來將這段巴利文翻譯成簡體中文： 157 "魔敵力量所投擲， 鈍失諸多種武器； 羞愧以其他形相， 勝者向你足禮敬。" 157 "魔"等。魔正是敵，即仇敵，即魔敵，通過它，即通過力量，即通過自身能力，或通過他的力量，即軍隊而投擲的，即向前拋棄的諸多種的，即多種類的武器，即標槍等鈍失的，即已舍離銳利性的正因為那個達到鈍性而羞愧的，即羞恥"我們也有如此狀態的世間理解的威力"而以其他形相，即"以何方式他人不會知道我們"而轉變自己武器形相成為花朵形相的，勝者是稱呼語，向你足禮敬的，即向足低頭的。 157 現在說造作者法等持的例子以"魔敵"等。勝者啊！魔敵力量投擲的，即被魔仇敵以自身能力投擲的，或被魔敵的軍隊投擲的，即向前投擲的諸多種武器的，即多種類標槍弓箭矛等武器鈍失的，即極銳利的羞愧的，即"為什麼我們也有如此異變的世間已成立威力"而羞愧的以其他形相，即"如何他人不會知道我們"而舍武器形相以彼異成為的花形相向你足禮敬的，即在足近處低頭。這裡造作者法成為的羞愧和以其他形相轉變和禮敬，即這些被施設在羞愧等的非造作者成為的境界中名為等持。"魔正是敵"和"以力量投擲"和"被魔敵力量投擲"和"魔敵的力量軍隊"和"被它投擲"和"諸多種類是它們的"和"其他的形相"和"其他和它是形相"和"向足禮敬"是複合詞分析。 堅實者的在無身中 158 "牟尼王太陽在時， 生起覺悟升起山； 以正法光芒照耀， 破碎極大黑暗盲。" 158 "牟尼王"等。覺悟如同一切智智或正是它升起山，即升起山在其中，即在夜盡，即出離時生起的，即顯現的牟尼王，如同牟尼王或正是它的光者，即太陽破碎，即破裂著盲暗的，即黑暗或癡的極的，即極度的以正法光芒的，即如同正法的或以被稱為正法的光芒而照耀，即莊嚴。 158 現在說堅實法等持的例子以"牟尼王"等。在覺悟升起山，即如同一切智智的或被稱為一切智智的升起山中在時生起的，即在夜盡或在戰勝魔羅時生起的，即顯現的牟尼王光者，即如同牟尼王或正是牟尼王的太陽破碎，即破裂著盲暗的，即自然濃厚黑暗的或濃厚癡暗的以正法光芒的，即如同正法的或成為正法的光線而極，即勝上而照耀，即莊嚴。這裡堅實法成為的破碎以覺慧被施設在成為無身的黑暗中名為等持。"牟尼們的王"和"它正是光者"和"覺悟正是升起山"和"正法正是光芒"是複合詞分析。 159 "嘔吐吞吐等這個， 不離功德執行者； 但其他極美善者， 隨意獲得粗俗性。"

1. Koci dhammo amukhyavisaye bandhe sobhate, na mukhyavisayeti dassanto āha 『『vamanaṃ』』iccādi. Vamanañca uggiranañca, ādisaddena virecanādipariggaho. Etaṃ yathāvuttaṃ guṇā padhānetarā pasiddhavisayā visayantarapariggahalakkhaṇā vutti payogarūpā, tato apariccutaṃ aparigaḷitaṃ santaṃ amukhyabhūtaṃ atisundaraṃ accantamanoharamalaṅkārarūpattā, aññaṃ tu itaraṃ pana mukhyanti vuttaṃ hoti. Kāmaṃ ekantena gāmmataṃ asabbhasabhāvaṃ bandhe tassānucitabhāvato vindati paṭilabhati pasavatīti attho.

2. Idāni imesuyeva pāṇidhammādīsu koci dhammo amukhyavisaye payutto pasattho, mukhyavisaye payutto apasatthoti dassento 『『vamanuggi』』ccādimāha. Etaṃ vamanuggiranādi vamanauggiranavirecanādikaṃ guṇavutyapariccutaṃ amukhyapayogato agaḷitaṃ amukhyabhūtaṃ atisundaraṃ sabbesaṃ atipiyaṃ hoti, aññaṃ tu uttato byatirekaṃ mukhyavisaye payuttaṃ vamanuggiranādikaṃ pana kāmaṃ ekantena gāmmataṃ sabhāvaappiyagāmmadosataṃ vindati sevatīti. Vamanañca uggiranañceti ca, tāni ādīni yasseti ca, guṇā appadhānā vuttīti ca, tato apariccutanti ca viggaho.

160.

Kantīnaṃ vamanabyājā, munipādanakhāvalī;

Candakantī pivantīva, nippabhaṃ taṃ karontiyo.

1. Udāharati 『『kantīna』』miccādi. Munino sammāsambuddhassa pādanakhānaṃ āvalī seṇiyo kantīnaṃ attano nirantaraṃ nissarantīnaṃ sobhāvisesānaṃ vamanabyājā uggiranalesena candakantī candacchaviyo sabbattha patthaṭattā pivantīva pānaṃ karontīti takkemi. Kīdisī viyāti parikappanābījamāha 『『nippabha』』ntiādi. Taṃ candaṃ nippabhaṃ pabhāvirahitaṃ karontiyo vidahamānā. Idañhi kappanābījaṃ yato nakhasobhāliṅganena candassa sobhāvato nippabhattaṃ passitvā mahattañca tassā nakhāvaliyo candakantī pivantīti parikappeti kantīnañca vamanabyājaṃ.

2. Iṭṭhavisaye payuttavamanuggiranādīnamudāharaṇamuddisati 『『kantīna』』miccādinā. Munipādanakhāvalī munipādanakhaseṇiyo kantīnaṃ attano candamarīcisadisasobhānaṃ vamanabyājā uggiranalesena taṃ nimmalacandaṃ nippabhaṃ karontiyo attano sabbattha patthaṭattā nippabhaṃ karontiyo candakantī candaraṃsiyo pivanti maññe. Nakharaṃsīnaṃ sabbattha patthaṭattā sappabhassāpi candassa nippabhattañca nakharaṃsīnaṃ adhikattañca disvā candakantī pivanti iveti nakhāvalīnaṃ candakantipivanañca sakakantivamanañca pakati na hoti, byājamiti kavinā parikappitaṃ hoti. Ettha bhattasitthādimukhyavisayato aññakantisaṅkhataamukhyavisaye payuttaṃ vamanaṃ guṇavuttīti ñātabbaṃ. Vamanameva byājamiti ca, munino pādāti ca, tesu nakhāti ca, tesaṃ āvaliyoti ca, candassa kantiyoti ca, niggato pabhāhīti ca viggaho.

161.

Acittakattukaṃ rujha-miccevaṃ guṇakamma taṃ[guṇakammakaṃ (sī.)];

Sacittakattukaṃ pe』taṃ, guṇakammaṃ yadu』ttamaṃ.

1. Yathāvuttaṃ nigameti 『『acitta』』iccādinā. Iccevaṃ acitto kattā yassa taṃ acittakattukaṃ. Guṇo kammaṃ yassa taṃ guṇakammaṃ. Tañca vamanādi rujhamatimanoharaṃ bhavati bandhocitattā. Nakhāvaliyo hi acittakattāro, kantiyo guṇakammanti vamanamatrātisundaraṃ. Nedameva rujhanti āha 『『sacitta』』iccādi. Etaṃ vamanādikaṃ sacittakattukampiyadiguṇakammaṃ, uttamaṃ seṭṭhaṃ bandhocitattā.

我來將這段巴利文翻譯成簡體中文： 159 顯示某法在非主要境界的創作中美好，而不在主要境界而說"嘔吐"等。嘔吐和吞吐，以等字包括瀉下等。這個如所說的功德，即主要和其他的，即已成立境界的以獲取其他境界為相的執行，即使用形式，從它不離的，即不流失的存在的，即成為非主要的極美好的，即因為是裝飾形式而極悅意的，但其他的，即另一個，即所說是主要的。隨意，即必定獲得，即到達，即產生粗俗性，即非雅性在創作中因為它不適合那個，這是意義。 159 現在顯示在這些生命者法等中某法被使用在非主要境界中被讚歎，被使用在主要境界中不被讚歎而說"嘔吐吞"等。這個嘔吐吞吐等，即嘔吐吞吐瀉下等不離功德執行的，即從非主要使用而不流失的成為非主要的極美好的，即對一切極可愛的，但其他的，即除上述以外被使用在主要境界的嘔吐吞吐等隨意，即必定獲得，即從事自性不可愛粗俗過失性。"嘔吐和吞吐"和"它們是等的它的"和"功德是非主要執行"和"從它不離"是複合詞分析。 160 "以光輝嘔吐假相， 牟尼足甲的行列； 如飲月亮的光輝， 使它們成為無光。" 160 舉例說"光輝"等。牟尼的，即正等覺的足甲的行列，即列以光輝的，即自身不間斷流出的殊勝光輝的嘔吐假相，即以吞吐為借口而月光輝，即月光因為遍一切處散佈而如飲，即我想作飲。如何這樣而說構想的根據"無光"等。使它們，即使那個月成為無光的，即離光的。因為這是構想的根據，因為看見通過擁抱指甲光輝而月的光輝成為無光和它的大而構想指甲行列飲月光輝和光輝的嘔吐假相。 160 說在可意境界中使用嘔吐吞吐等的例子以"光輝"等。牟尼足甲行列，即牟尼足甲列以光輝的，即以自身如月光芒的光輝的嘔吐假相，即以吞吐為借口而使那個清凈月成為無光的，即因為自身遍一切處散佈而使成為無光的如飲月光輝，即月光芒我想。因為指甲光芒遍一切處散佈而看見即使有光的月成為無光和指甲光芒的殊勝性而如飲月光輝，因此指甲行列的飲月光輝和自身光輝嘔吐不是自然，是假相，這被詩人構想。這裡應當知道被使用在異於飯粒等主要境界的被稱為其他光輝的非主要境界中的嘔吐是功德執行。"嘔吐正是假相"和"牟尼的足"和"它們中的指甲"和"它們的行列"和"月的光輝"和"離開光"是複合詞分析。 161 "無心造作者成就， 如此功德作用它； 有心造作者這個， 功德作用若最勝。" 161 以"無心"等總結如所說。如此無心是它的造作者，它是無心造作者。功德是它的作用，它是功德作用。它和嘔吐等成就，即極悅意因為適合創作。因為指甲行列是無心造作者，光輝是功德作用，所以在這裡嘔吐極美好。不只這個成就而說"有心"等。這個嘔吐等即使有心造作者以功德作用，是最勝的，即最上因為適合創作。

1. Anantarodāharaṇassa pasatthattañca kammani guṇe sati sacittakattukavamanādikañca iṭṭhamiti dassento 『『acittakattuka』』miccādimāha. Iccevaṃ iminā pakārena acittakattukaṃ nakhāvalisaṅkhātaaviññāṇakakattuvantaṃ guṇakammaṃ nakhakantisaṅkhātaappadhānakammavantaṃ vamanādikaṃ rujhaṃ racanāya ucitattā rucijanakaṃ hoti, etaṃ vamanādikaṃ sacittakattukampi saviññāṇakakattuvantampi yadi guṇakammaṃ amukhyakammaṃ ce, uttamaṃ visiṭṭhameva, 『『kantīna』』nti bhāvasambandhe chaṭṭhiyā satipi vamanakriyāya kammattaṃ nātivattati. Natthi cittaṃ yesanti ca, acittā kattāro yassāti ca, guṇo kammaṃ yasseti ca, saha cittena vattamānoti ca vākyaṃ. Iti nidassane evaṃ pakāre nipāto, atha vā vacanavacanīyānaṃ [vacanavacanīyādīnaṃ (ka.)] nigamārambhe nipātasamudāyo.

162.

Uggirantova sa sneha-rasaṃ jinavaro jane;

Bhāsanto madhuraṃ dhammaṃ, kaṃ na sampīṇaye janaṃ.

1. Tadudāharati 『『uggirantovā』』tiādinā. So jinavaro jane sakalasattanikāye sneharasaṃ attano pemasaṅkhātaṃ anurāgaṃ uggirantova vamanto viya madhuraṃ atipaṇītaṃ dhammaṃ bhāsanto kaṃ janaṃ na sampīṇaye, sabbameva sampīṇeti. Ettha jinavaro kattā sacitto, sneharaso guṇakammaṃ.

2. Idāni sacittakakattupakkhe udāharaṇamuddisati 『『uggiranto』』ccādinā. So jinavaro jane sakalasattanikāye sneharasaṃ attano pemasaṅkhātaanurāgaṃ uggiranto iva vamanto viya madhuraṃ ādikalyāṇādibhāvena paṇītaṃ dhammaṃ saddhammaṃ bhāsanto desento yathāsayaṃ vadanto kaṃ janaṃ kīdisaṃ puggalaṃ na sampīṇaye, pīṇeti evāti. Ettha uggiranaṃ jinavarasaṅkhatasacittakakattuvantampi sneharasasaṅkhātaamukhyakammayuttattā pasatthaṃ hoti. Sneho eva raso anurāgoti viggaho.

163.

Yo saddasatthakusalo kusalo nighaṇṭu-

Chandoalaṅkatisu niccakatābhiyogo;

So』yaṃ kavittavikalopi kavīsu saṅkhya-

Mogayha vindati hi kitti』mamandarūpaṃ.

Iti saṅgharakkhitamahāsāmipādaviracite

Subodhālaṅkāre

Guṇāvabodho nāma tatiyo paricchedo.

1. Ganthantarāhitavāsanāya, tadanubandhapaṭibhāne cāvijjamānepi sutena abhiyogabalena kavitā kitti ca tadanugatā samupalabbhatīti samanusāsati 『『yo』』iccādinā. Saddasatthe byākaraṇe kismiñci 『『idameve』』ti niyamābhāvā kusalo cheko nighaṇṭumhi abhidhānasatthe ca chandasi vuttijātippapañcapakāsakachandovicitisatthe ca alaṅkatisu alaṅkārasatthe ca kusalo na kevalaṃ saddasattheyeva, atha ca pana niccamanavarataṃ divā ca ratto ca kato abhiyogo vāyāmo racanāvisaye yassa soyaṃ kavittavikalopi bandhakaraṇasaṅkhātakaviguṇaparihīnopi kavīsu kaviguṇopetesu saṅkhyaṃ gaṇanaṃ ogayha paṭilabhitvā amandarūpaṃ atibahuṃ kittiṃ parisuddhabandharacanālakkhaṇaṃ tappabhavaṃ khyātaṃ vindati paṭilabhatevāti.

Iti subodhālaṅkāre mahāsāmināmikāyaṃ

Subodhālaṅkāraṭīkāyaṃ

Guṇāvabodhaparicchedo tatiyo.

我來將這段巴利文翻譯成簡體中文： 161 顯示前例的被讚歎性和當作用是功德時即使有心造作者的嘔吐等是可意而說"無心造作者"等。如此，即以這方式無心造作者的，即具有被稱為指甲行列的無識造作者的功德作用的，即具有被稱為指甲光輝的非主要作用的嘔吐等是成就的，即因為適合創作而生喜悅的，這個嘔吐等即使有心造作者的，即即使具有有識造作者如果是功德作用，即非主要作用，是最勝的，即殊勝的，即使在"光輝"時是狀態關係的第六格，也不超越嘔吐行為的作用性。"它們沒有心"和"無心是它的造作者"和"功德是它的作用"和"與心一起執行"是句子。如此在例示中是如此方式的不變詞，或者是開始總結的語言和被說的不變詞組合。 162 "如吐出愛染味道， 勝者對眾生說法； 說著美妙的正法， 何人不被他滿足。" 162 舉例說它以"如吐出"等。那個勝者對眾生，即一切有情群中如吐出，即如嘔吐愛染味道，即被稱為自身愛的染著而說著美妙的，即極殊勝的法，不使什麼人滿足呢，即使一切都滿足。這裡勝者是有心造作者，愛染味道是功德作用。 162 現在說有心造作者方面的例子以"吐出"等。那個勝者對眾生，即一切有情群中如吐出，即如嘔吐愛染味道，即被稱為自身愛的染著而說著，即開示著，即按意樂說著美妙的，即以初善等狀態殊勝的法，即正法，不使什麼人，即什麼樣的補特伽羅滿足呢，即必定使滿足。這裡吐出即使具有被稱為勝者的有心造作者，因為結合被稱為愛染味道的非主要作用而被讚歎。"愛正是味道染著"是複合詞分析。 163 "凡精通聲明論熟練辭典和 韻律裝飾而常作勤修者； 此人即使缺乏詩人性也入 詩人之數必得不少名聲。" 以上是僧護大師所造 清晰莊嚴論中 第三了知功德品。 163 通過其他書的熏習和隨之而來的才辯即使不存在，也通過聞法和努力而獲得詩作和隨之而來的名聲，這樣教導以"凡"等。在聲明論，即文法中因為沒有"只是這個"的限制而精通，即敏捷的，在辭典，即同義詞論和在韻律，即闡明格律產生展現方式的韻律巧妙論和在裝飾，即裝飾論中精通，不只是在聲明論中，而且又常常，即不間斷地在日夜中作了努力，即在創作境界中作精進的他，即使缺乏詩人性的，即即使離開被稱為造作創作的詩人功德的在詩人中，即在具足詩人功德中入了數，即獲得了計數而得不少形狀的，即極多的名聲，即以清凈創作製作為相的從它而生的名聲，即必定獲得稱譽。 以上是在以大師名的 清晰莊嚴論注中 第三了知功德品

1. Idāni uddesakkamena saddālaṅkāre niddisitvā byākaraṇanighaṇṭuchandoparivārite imasmiṃ nirantarābhiyogo ihalokiyādimahantayasassa kāraṇamiti sissānamanusāsanto 『『yo saddasatthakusalo』』ccādimāha. Yo theranavamajjhimesu koci saddasatthakusalo saddānusāsanabyākaraṇavisaye pakatipaccayādivibhāgakappanāya cheko nighaṇṭuchandoalaṅkatīsu abhidhānachandoalaṅkārasatthesupi kusalo taṃtaṃvibhāgabuddhīnaṃ paṭipādanena cheko niccakatābhiyogo dhāraṇamanasikāravasena niccaṃ katussāho hoti. So ayaṃ appamādī kavittavikalopi pakatisiddhakabbaracanaguṇarahitopi kavīsu saṅkhyaṃ kabbakattūsu gaṇanaṃ ogayha kabbakaraṇaṭīkākaraṇādipakārena ogāhetvā taṃ gaṇanaṃ pāpuṇitvā amandarūpaṃ anappakasabhāvaṃ atibahuṃ kittiṃ niddosaṃ sattharacanalakkhaṇaṃ puññasañcayaṃ, tappabhavaṃ pasiddhiṃ vā vindati labhatevāti. Yathāvuttasatthesu abhiyogo bandhassa ekantakāraṇameva. Vuttaṃ hi–

『『Sābhāvikī ca paṭibhā,

Sutañca bahunimmalaṃ;

Amando cābhiyogo』yaṃ,

Hetu hoti』ha bandhane』』ti [kābyādāsa 1.103].

Tattha sābhāvikī sabhāvasiddhā paṭibhā ca paññā ca bahu nimmalaṃ anappakaṃ nijjaṭaṃ sutañca amando abhiyogo ca anappako abhyāso ceti ayameso sabbopi iha bandhane imissaṃ kabbaracanāyaṃ hetu hoti kāraṇaṃ bhavatīti. Sadde sāsati ettha etenāti imasmiṃ atthe tappaccayañca tassa thādesañca katvā saddasatthanti ñātabbaṃ, saddasatthe kusaloti ca, nighaṇṭu ca chando ca alaṅkati alaṅkārañceti ca viggaho, ettha alaṅkatisaddo satthāpekkhāya napuṃsako hoti, niccaṃ kato abhiyogo asseti ca, kavino bhāvoti ca, tena vikaloti ca, amandaṃ rūpaṃ sabhāvo yasseti ca vākyaṃ.

Iti subodhālaṅkāranissaye

Tatiyo paricchedo.

1. Atthālaṅkārāvabodhapariccheda

164.

Atthālaṅkārasahitā, saguṇā bandhapaddhati;

Accantakantā kantāva[yatoaccantakantāva (ka.)], vuccantete tato』dhunā.

1. Evaṃ saddālaṅkāre paricchijja sampatyatthālaṅkāraṃ bodhayitumāha 『『atthālaṅkāra』』iccādi. Saguṇā yathāvuttehi pasādādīhi saddaguṇehi sahitā bandhapaddhati kabbaracanaṃ. Alaṅkarīyati kantiṃ nīyati bandho etehi sarīramiva hārādīhīti alaṅkārā, tehi atthālaṅkārehi jātyādilakkhaṇehi sahitā saṃyuttā satī saguṇā patibbatādiguṇopetā atthena dhanena alaṅkārena ābharaṇena sahitā yuttā kantāva aṅganā viya. Yato accantakantā atisayaramaṇīyā siyā, tato tena kāraṇena ye atthālaṅkārā avasaraṃ pattā, te adhunā idāni vuccante kathīyanti.

2. Evaṃ saddālaṅkāravibhāgaṃ dassetvā idāni tannissayaṃyeva atthālaṅkārabandhamārabhanto 『『atthālaṅkāri』』ccādimāha. Saguṇā yathāvuttapasādādisaddaguṇayuttā bandhapaddhati pajjagajjādipabhedā racanāvali atthālaṅkārasahitā sabhāvavuttivaṅkavuttisaṅkhātena atthālaṅkārena saṃyuttā saguṇā atthālaṅkārasahitā kantā iva patibbatādīhi guṇehi yuttā suvaṇṇarajatamaṇimuttādidhanehi gīveyyakaṭakanūpurādīhi ābharaṇehi ca yuttā aṅganāva accantakantā yato atisayena ramaṇīyā, tato tasmā te atthālaṅkārā adhunā dāni vuccante. Alaṅkaronti bandhaṃ sarīraṃ vā etehīti ca, atthassa alaṅkārāti ca, tehi sahitāti ca, guṇehi saha vattatīti ca, bandhassa paddhatīti ca, accantaṃ atisayena kantāti ca viggaho.

我來將這段巴利文翻譯成簡體中文： 163 現在按次第說明了聲音裝飾后，說明被文法辭典韻律圍繞的這個不間斷努力是今生等大名聲的原因，爲了教導弟子們而說"凡精通聲明論"等。凡在上座新中間的任何人精通聲明論的，即在教聲文法境界中以原形詞綴等分別構想而敏捷的，在辭典韻律裝飾中，即在同義詞韻律裝飾論中也精通的，即以教導那些各別理解而敏捷的常作努力的，即以受持作意力而常作精進的。這個不放逸者即使缺乏詩人性的，即即使離開自然成就的詩歌創作功德的入了詩人中的數，即入了詩歌作者中的計數，即以作詩歌作註釋等方式深入後到達那個計數而得不少形狀的，即非少自性的，即極多的名聲，即無過的論書創作為相的福德積集，或從它而生的名聲，即必定獲得稱譽。如所說論中的努力正是創作的一向原因。因為說： "自然生的才辯和， 多聞極為清凈者； 和這不少的努力， 在這是創作因緣。" 其中自然生的，即自性成就的才辯，即智慧和多，即極多的清凈的，即非少的清楚的聞和不少的努力，即非少的修習，即這一切在這裡創作中，即在這詩歌創作中是因，即成為原因。應當知道"它在這裡以它教導聲"在此意義中作 ta 接尾詞和它的 tha 替代而成為聲明論，和"在聲明論精通"和"辭典和韻律和裝飾裝飾"是複合詞分析，這裡裝飾詞依據論而成為中性，和"它常作努力"和"詩人的狀態"和"以它缺乏"和"它的不少形狀自性"是句子。 以上是清晰莊嚴論疏中 第三品。 4. 了知義裝飾品 164 "具有義裝飾俱備， 功德的創作方式； 如同極可愛女子， 所以現在說這些。" 164 如此區分了聲音裝飾后爲了現在使了知義裝飾而說"義裝飾"等。具功德的，即與如所說的明凈等聲音功德俱有的創作方式，即詩歌創作。以它們裝飾，即被引向光輝創作，如身體以項鍊等，即裝飾，與它們，即與生起等為相的義裝飾俱有的，即結合的具功德的，即具足貞潔等功德的如具義的，即具財的，具裝飾的，即具裝飾品的女子。因為極可愛的，即極可意的，所以因此而已達到時機的那些義裝飾，現在，即此時被說，即被講。 164 如此顯示了聲音裝飾分類后現在開始依據它的義裝飾創作而說"義裝飾"等。具功德的，即具足如所說明凈等聲音功德的創作方式，即詩散等差別的創作列與義裝飾俱有的，即與被稱為自然執行曲折執行的義裝飾結合的具功德的，即具義裝飾的如女子，即如具足貞潔等功德的具黃金白銀寶珠珍珠等財的，具項圈手鐲腳環等裝飾品的女子極可愛的，即因為極可意的，所以因此那些義裝飾現在，即此時被說。"以它們裝飾創作或身體"和"義的裝飾"和"與它們俱有"和"與功德一起執行"和"創作的方式"和"極度極可愛"是複合詞分析。

165.

Sabhāvavaṅkavuttīnaṃ, bhedā dvidhā alaṃkriyā;

Paṭhamā tattha vatthūnaṃ, nānāvatthāvibhāvinī.

1. Katippabhedā te iccāha 『『sabhāva』』iccādi. Sabhāvavutti vaṅkavuttīti imesaṃ bhedā pabhedena alaṃkriyā atthālaṅkārādvidhādvippakārā. Tesu sabhāvavutti kīdisīti āha 『『paṭhamā』』tiādi. Tattha tāsu paṭhamā sabhāvavutti vatthūnaṃ padatthānaṃ jātiguṇakriyādabbasabhāvānaṃ nānā vicittā, na dvekāva avatthā avasarā vibhāvinī pakāsikā viññeyyā. Jātyādīnaṃ padatthānaṃ yathāsabhāvamanekappakāraṃ sammadeva vivarantī sabhāvaṃ padatthānaṃ vicittaṃ vadatīti sabhāvavutti nāmāti adhippāyo, sāva jātiyā padatthasarūpassa tathātathāpaṭipādakattena vuttiyā [dattiyā (ka.)] jātipi vuccati.

2. Pasatthālaṅkārā [pasatthādialaṅkārā (ka.)] pabhedato ettakāti dassento 『『sabhāvi』』ccādimāha. Alaṃkriyā atthālaṅkārā sabhāvavaṅkavuttīnaṃ bhedā pabhedato dvidhā dvippakārā honti. Tattha tāsudvīsu paṭhamā sabhāvavutti vatthūnaṃ jātiguṇakriyādabbalakkhaṇānaṃ padatthānaṃ nānāvatthāvibhāvinī anekappakārassa pakāsinī hoti. Ettha jātyādīnaṃ padatthānaṃ anekappakārasabhāvapakāsinī sabhāvavutti nāma. Esāva jāti guṇādicatubbidhapadatthānaṃ sarūpasaṅkhātajātiyā tehi ākārehi paṭipādanato upacārato jāti nāma hoti. Jātyādipadatthānaṃyeva yathāsabhāvaṃ hitvā vatthuparikappitaatisayopamārūpakādisarūpasaṅkhātaṃ vaṅkasabhāvaṃ pakāsentī vaṅkavutti nāma. Yabhāvo ca vaṅko cāti ca, tesaṃ vuttīti ca, alaṃkaronti etāhīti ca, nānā anekā ca sā avatthā cāti ca vākyaṃ.

Yathā –

166.

Līlāvikantisubhago,

Disāthiravilokano;

Bodhisattaṅkuro bhāsaṃ,

Viroci vācamāsabhiṃ.

166.『『Yathe』』ti taṃ udāharati. Līlāya vilāsena vihitāya vikantiyā gamanena sattapadavītihārasaṅkhātena subhago sundaro disāsu dasasu thiramacalaṃ vilokanaṃ yassa so bodhisattaṅkuro tadahujāto mahābodhisatto āsabhiṃ vācaṃ 『『aggohamasmī』』tiādikamuttamaṃ nibbhayavacanaṃ bhāsaṃ vadanto viroci visesena ramaṇīyattaṃ patto. Ayaṃ sabhāvavutti. Evaṃ jātisabhāvavutyādayopi parikappanīyā.

1. Idāni sabhāvavuttiyā udāharaṇaṃ āha 『『yathā – līlāvikanti』』ccādi. Līlāvikantisubhago vilāsagamanena sattapadavītihārena sundaro disāthiravilokano dasadisāsu acalaolokano bodhisattaṅkuro mahābodhisattaṅkuro āsabhiṃ vācaṃ 『『aggohamasmī』』tiādinā abhītavacanaṃ bhāsaṃ vadanto viroci asobhīti. Iha bodhisattasaṅkhātassa dabbassa līlāvikantidisāthiravilokanavaconicchāraṇasaṅkhatānaṃ avatthānaṃ pakāsitattā dabbasabhāvavuttīti ñātabbā. Esāyeva dabbagatagatyādivicitrasarūpaṃ alaṅkaraṇato alaṅkāro nāma, dabbagatagatyādayo pana alaṃkiriyamānattā alaṃkiriyā nāma. Jātiguṇakriyāsabhāvavuttiyopi evameva daṭṭhabbā. Līlāya yuttā vikantīti ca, tāya subhagoti ca, disāsu thiraṃ vilokanaṃ yasseti ca, bodhiyā paññāya sattoti ca, soyeva aṅkuroti ca, usabhassa bhāvoti ca vākyaṃ. Usabhassa bhāvasaṅkhātā akampanīyā ṭhiti āsabhaṃ nāma, akampabhāvato tena samāpi vācā upacārato āsabhī nāma hoti.

167.

Vutti vatthusabhāvassa, yā』ññathā sā parābhave;

Tassā』nantavikappattā, hoti bījopadassanaṃ.

我來將這段巴利文翻譯成簡體中文： 165 "自然和曲折執行， 裝飾分為二種別； 其中第一顯示出， 事物各種不同狀。" 165 說這些有多少種類說"自然"等。自然執行和曲折執行，這些的差別以分別而裝飾，即義裝飾二種，即兩種方式。在它們中自然執行如何而說"第一"等。其中在它們中第一自然執行是事物的，即詞義的，即生起功德作用實物自性的各種不同的，即多樣的，不只是兩個的狀態，即場合的顯示者，即彰顯者應當了知。意思是正確地開顯生起等詞義如自性的多種方式而說事物的多樣，所以名為自然執行，它正是以如此如此教導生起的詞義自體而以執行成為生起也被說。 165 顯示被讚歎裝飾以分別有這麼多而說"自然"等。裝飾，即義裝飾以自然和曲折執行的差別，即以分別成為二種，即兩種方式。其中在那兩者中第一自然執行是事物的，即以生起功德作用實物為相的詞義的各種狀態顯示者，即多種的彰顯者。這裡是生起等詞義的多種自性彰顯者名為自然執行。它正是因為以那些行相教導生起功德等四種詞義的被稱為自體的生起而由譬喻名為生起。捨棄生起等詞義的如自性而顯示被稱為事物構想的殊勝譬喻象徵等自體的曲折自性者名為曲折執行。"自性和曲折"和"它們的執行"和"以它們裝飾"和"各種多種和它是狀態"是句子。 如： 166 "遊戲行動極美好， 方位堅定觀望者； 菩薩稚芽說出了， 牛王語言而閃耀。" 166 以"如"舉例說它。以遊戲，即以優美而作的行動，即被稱為七步行進而美好的，即美麗的在方位，即在十方中堅定的，即不動的觀望是它的，它是菩薩稚芽，即當天出生的大菩薩說著牛王語言，即說著"我是最上"等最上的無畏言語而閃耀，即達到特別可意。這是自然執行。如此生起自然執行等也應當構想。 166 現在說自然執行的例子"如：遊戲行動"等。以遊戲行動美好的，即以優美行動七步行進而美麗的方位堅定觀望者，即在十方不動觀看者菩薩稚芽，即大菩薩稚芽說著，即說著牛王語言，即以"我是最上"等無畏語言而閃耀，即莊嚴。這裡因為顯示被稱為菩薩的實物的被稱為遊戲行動方位堅定觀望語言發出的狀態，應當知道是實物自然執行。它正是因為裝飾實物所達行動等多樣自體而名為裝飾，但實物所達行動等因為被裝飾而名為被裝飾。生起功德作用自然執行也應當如此看。"具遊戲的行動"和"以它美好"和"它在方位中有堅定觀望"和"以菩提即智慧而有情"和"它正是稚芽"和"牛的狀態"是句子。被稱為牛的狀態的不動立場名為牛性，語言也因為與它同樣不動性而由譬喻名為牛性。 167 "執行事物自性者， 若異則在敗壞中； 因為它有無量想， 所以給予種子示。"

1. Dutiyamāha 『『vutti』』ccādinā. Vatthuno jātyādirūpassa padatthassa sabhāvo yassaṃ avatthāyaṃ yādisaṃ rūpaṃ tassa aññathābhāvena tassa rūpassa tathetaṃ dabbāpanena vutti vacanaṃ. Parā bhave aññā vaṅkavutti nāma siyā. Kiṃ sā sākallena vattuṃ sakkāti āha 『『tassā』』iccādi. Tassā vaṅkavuttiyā anantavikappattā aparimitabhedakattā bījassa kāraṇattā sakalabyattibyāpisāmaññarūpassa yato pare vicittālaṅkārā pasavanti, upadassanaṃ kathanaṃ hoti niravasesābhidhānassa kenāpyasakkuṇeyyattā.

2. Idāni vaṅkavuttiṃ dasseti 『『vutti』』ccādinā. Vatthusabhāvassa jātyādipadatthasambandhino tāsu tāsu avatthāsu yo sabhāvo vijjati, tassa sabhāvassa aññathā vijjamānākāraṃ hitvā vattuparikappitena atisayaupamārūpakādiaññapakārena yā vutti yaṃ kathanaṃ atthi, sā parābhave sabhāvavuttito aññā vaṅkavutti nāma siyā. Tassā vaṅkavuttiyā anantavikappattā appamāṇapakkhattā kathanena parisamāpetuṃ asakkuṇeyyattā nayato tassa anantapakkhassa pariggahaṇatthaṃ bījopadassanaṃ kāraṇamattassa nidassanaṃ hoti. Vakkhamānabhedato ekamekampi attanā sadisaṃ anantabhedapariggahajānanatthaṃ pahotīti adhippāyo. Vatthūnaṃ sabhāvoti ca, anantā vikappā yassa sabhāvasseti ca, tassa bhāvoti ca, bījassa upadassananti ca viggaho.

Vaṅkavuttiatthālaṅkārauddesavaṇṇanā

168.

Tatthā』tisayaupamā-

Rūpakāvuttidīpakaṃ;

Akkhepo』tthantaranyāso,

Byatireko vibhāvanā.

169.

Hetukkamo piyataraṃ, samāsaparikappanā;

Samāhitaṃ pariyāya-vuttibyājopavaṇṇanaṃ.

170.

Visesa ruḷhāhaṅkārā,

Sileso tulyayogitā;

Nidassanaṃ mahantattaṃ,

Vañcanā』ppakatatthuti.

171.

Ekāvali aññamaññaṃ, sahavutti virodhitā;

Parivuttibbhamobhāvo, missa』māsī rasī iti.

172.

Ete bhedā samuddiṭṭhā, bhāvo jīvitamuccate;

Vaṅkavuttīsu poseti, sileso tu siriṃ paraṃ.

168-172. Yathoddesaṃ niddisitukāmo uddisati 『『tatthe』』ccādi. Tatthāti tassaṃ vaṅkavuttiyaṃ 『『ete bhedā samuddiṭṭhā』』ti iminā sambandho. Samuddiṭṭhāti saṅkhepanayena vuttā. Atisayo upamā rūpakaṃ āvutti dīpakañca, samāso samāsavutti parikappanā ca, viseso ruḷhāhaṅkāro ca, jīvitamuccateti tadabhāve bandhassa chavasseva heyyattā vuttaṃ, sileso tu vaṅkavuttīsu sabhāvavuttiṃ hitvā vatthusabhāvato aññathā yathā tathā parikappanarūpāsu atisayādīsu vuttīsu paraṃ siriṃ kantiṃ poseti taṃ pūreti āvahatīti.

168-172. Bhedavantānaṃ padatthānaṃ sabhāvakathanaṃ uddesakkamena pākaṭaṃ hotīti vattamānehi alaṅkārehi uddisanto 『『tatthātisaya…pe… rasī』』ti gāthācatukkamāha. Tattha tatthāti tissaṃ vaṅkavuttiyaṃ iti evaṃ ete pañcatiṃsa bhedā samuddiṭṭhā saṅkhepena vuttāti. Etesaṃ pana padānaṃ attho niddese āvibhavissati. Iminā bhāvo ca sileso ca atippasatthoti dīpeti. Bhāvo bhāvālaṅkāro jīvitaṃ bandhassa pāṇabhūtoti vuccate, bhāvarahitassa bandhassa chavasarīrassa viya anupādeyyattā, sileso tu silesālaṅkāro pana vaṅkavuttīsu atisayopamādivaṅkavuttīsu paramukkaṃsabhūtaṃ siriṃ sobhaṃ poseti pūreti.

Niddesavaṇṇanā

173.

Pakāsikā visesassa,

Siyā』tisayavutti yā;

Lokātikkantavisayā,

Lokiyāti ca sā dvidhā.

我來將這段巴利文直譯成簡體中文： 167. 其次以"語言表達"等來說明。事物的種類等形態的詞義之本質，在某種狀態下呈現何種形態，通過對該形態的轉變而將其本質表達出來的語言稱為表達。在其他情況下可稱為曲折表達。要完整地說明它是否可能，故說"對此"等。由於這種曲折表達具有無限的變化，無量的差別，作為種子的原因，以及遍及一切表達的普遍形態，由此產生種種不同的修飾，因為任何人都無法完全說盡，所以只能作示例性的說明。 167. 現在以"語言表達"等來說明曲折表達。與種類等詞義相關的事物本質，在各種狀態中所具有的本質，捨棄該本質的現有形態，通過說者設想的誇張、譬喻、隱喻等其他方式所作的表達，即是有別於本質表達的所謂曲折表達。由於這種曲折表達具有無限的變化，無量的方面，無法通過言說而窮盡，爲了通過示例來理解這無限的方面，故示以種子式的原因。其意在於說明即使是將要說明的每一種差別，也足以使人瞭解與之相似的無限差別。這裡的詞義解釋是：事物的本質、具有無限變化的本質、其狀態、以及種子的示例。 曲折表達的修辭法列舉釋義 168 誇張及譬喻、 隱喻與重複明； 反詰與他義引， 對比並顯隱言。 169 因果序最愛，複合想像連； 統一與委婉，假託並形容。 170 特徵與誇大語， 雙關與齊一用； 明喻與尊大義， 欺瞞與小美頌。 171 聯珠與互動應，並列與相違反； 轉義與幻象現，混雜與成往矣。 172 已列舉諸差別，情韻稱作命； 于諸曲折語中，雙關最顯榮。 168-172. 為欲依次解說而列舉"于其中"等。"于其中"即在那曲折表達中，與"已列舉諸差別"相連。"已列舉"即以簡要方式說出。誇張、譬喻、隱喻、重複、明喻，複合即複合表達與想像，特徵與誇大語等。說"稱作命"是因為若無情韻，詩文如同屍體般應當捨棄。而雙關在捨棄本質表達的曲折表達中，即在誇張等想像性的表達中，最能增添光彩，充實其中。 168-172. 具差別的詞義之本質說明，按列舉次序而明顯，故以現有的修飾法列舉而說"于其中誇張……乃至……成"這四個偈頌。其中"于其中"即在那曲折表達中，如是這三十五種差別已被簡要列舉。這些詞的含義將在解說中顯明。由此顯示情韻與雙關最為殊勝。情韻即情韻修飾被稱為命，因為無情韻的詩文如同死屍般不可取，而雙關修飾在諸如誇張、譬喻等曲折表達中，能滋養最殊勝的光彩。 解說釋義 173 顯示特殊性的， 即為誇張表達； 分為超世間境， 及世間兩種別。

1. Tatthātisayavuttīnaṃ tāva niddisanto āha 『『pakāsikā』』iccādi. Visesassa vatthugatassātimattassa pakāsikāyāti anuvaditvā sā atisayavutti siyāti vidhīyate, atisayassa vatthuno ukkaṃsassa paṭipādikā vutti atisayavutti. Sā ca duvidhāti āha 『『loka』』iccādi. Lokaṃ lokappatītiṃ atikkanto visayo gocaro yassā sā lokātikkantavisayā ca loke bhavā lokaṭhitimanatikkantattāti lokiyā cāti atisayavutti dvidhā dvippakārā bhavati.

2. Idāni uddesakkamena atisayavuttiṃ dasseti 『『pakāsi』』ccādinā. Visesassa jātyādipadatthagataadhikavisesassa yā vutti pakāsikā, sā atisayavutti nāma siyā, sā atisayavutti lokātikkantavisayā ca jātyādipadatthānaṃ yathāsabhāvasaṅkhatalokaṭhityātikkantavisayattā lokātikkanta visayāti ca lokiyāti ca yathāvuttalokamanatikkamma pavattanato lokiyāti cevaṃ dvidhā dvippakārā honti. Vadatīti vutti, atisayassa vuttīti ca, lokaṃ atikkanto visayo etissāti ca, loke bhavāti ca viggaho. 『『Visesassa pakāsikā』』ti pasiddhaguṇānuvādena sā atisayavutti siyāti apasiddhaṃ atisayavuttividhānaṃ karoti, yathā 『『yo kuṇḍalī, so devadatto』』ti. Anuvādakaanuvādanīyabhedo uparipyevameva daṭṭhabbo.

174.

Lokiyātisayasse』te,

Bhedā ye jātiādayo;

Paṭipādīyate tva』jja,

Lokātikkantagocarā.

1. Ayaṃ dvippakārā atisayavutti sabhāvavutyādīhi bhinnāti ce? Āha 『『loka』』iccādi. Jātiādayo yato padatthassa vicittaṃ sarūpaṃ vadatīti vicittasarūpapaṭipādikā sabhāvavuttipi alaṅkāro, alaṅkāriyaṃ tu vatthumattaṃ, tato sabhāvavutyādayo ye bhedā visesā, ete lokiyātisayassa bhedā, yathā sarīre yaṃ sahajaṃ sundarattaṃ, tassa posakāpi muttāvalippabhuti alaṅkāroti vuccati, evaṃ bandhepyalaṅkāriyavatthunimittaṃ dhammattaṃ yāya ukkaṃsīyati, sā ukkaṃsoti vuccati. Sā ca vutti alaṅkārasaddena vuccate. Sā pana atisayavuttiyeva. Tenevāha 『『lokiyātisayassete, bhedā ye jātiādayo』』ti. Yato evaṃ, tato lokātikkantavisayā ca visuṃ dassanīyāti āha 『『paṭī』』tiādi. Tusaddo bhede. Ajja tu idāni pana lokātikkantagocarā paṭipādīyateti sambandho.

2. Idāni esā dvippakārāpi atisayavuttisabhāvavutyādīhi anaññāti dassetuṃ 『『lokiye』』ccādimāha. Jātiādayo jātiguṇādipadatthagatavicittasarūpassa pakāsanato nissayavohārena 『『jātyādayo』』ti niddiṭṭhā jātisabhāvavuttiguṇasabhāvavutyādayo ye bhedā visesā, ete lokiyātisayassa lokiyātisayavuttiyāyeva bhedā avayavā. Tattha lokiyātisayavutti nāma jātisabhāvavuttiguṇasabhāvavutyādayoyevāti. Esāyeva vicitrarūpapaṭipādikā ukkaṃsāti ca vuccati. Evaṃ lokiyātisayavuttiyā 『『līlāvikantisubhago』』ti udāharaṇassa gamyamānattā vakkhamānaṃ paṭijānāti 『『paṭipādīyate』』ccādinā. Ajja tu idāni pana lokātikkantagocarā atisayavutti paṭipādīyate udāharaṇato nipphādīyati. Loke bhavoti ca, tassa atisayo ādhikkamiti ca vākyaṃ.

175.

Pivanti dehakantī ye,

Nettañjalipuṭena te;

Nā』laṃ hantuṃ jine』saṃ tvaṃ,

Taṇhaṃ taṇhāharopi kiṃ.

我來將這段巴利文直譯成簡體中文： 173. 首先為解說誇張表達而說"顯示"等。說明"顯示事物中極致特殊性的"之後，規定"即為誇張表達"，即顯示事物卓越性的表達稱為誇張表達。說"世間"等來說明它有兩種。超越世間、超越世俗認知的境界為其對像者為超世間境界，而存在於世間、不超越世間常規者為世間性的，如是誇張表達有兩種形式。 173. 現在按列舉次序以"顯示"等來說明誇張表達。凡是顯示種類等詞義中特殊性質的表達，即稱為誇張表達。這種誇張表達分為兩類：超世間境界的，即超越種類等詞義的如實世間常規境界者；以及世間性的，即不超越前述世間而運作者。詞義解析為：說即是表達，誇張的表達，超越世間的境界，存在於世間。"顯示特殊性"是以稱述已知性質的方式來規定那未知的誇張表達，如"戴著耳環的，就是提婆達多"。關於能詮與所詮的區別，以下也應如是理解。 174 世間誇張表達， 種類等差別； 今且當闡明， 超世間境界。 174. 這兩種誇張表達與本質表達等有何不同？為此說"世間"等。由於種類等表達事物的多彩本質，故顯示多彩本質的本質表達也是修飾，而被修飾者僅是事物本身，因此本質表達等的這些差別，是世間誇張的差別，如同身體天生的美麗，其增益者如珍珠串等飾物也稱為裝飾，同樣在詩文中，由於被修飾事物的緣故而使本質得到提升，這種提升稱為卓越。這種表達以修飾之名而說。但這其實就是誇張表達。因此說"世間誇張表達，種類等差別"。既然如此，超世間境界的表達也應單獨顯示，故說"今且"等。"且"字表示區分。現今將闡明超世間境界的表達，此為文意關聯。 174. 現在為顯示這兩種誇張表達與本質表達等無異，而說"世間"等。種類等，即因顯示種類、性質等詞義的多彩本質，故以依託說法而稱述的種類本質表達、性質本質表達等諸多差別，這些都是世間誇張表達的組成部分。其中世間誇張表達即是種類本質表達、性質本質表達等。這種顯示多

1. Tamudāharati 『『pivanti』』ccādinā. Jina te dehakantī sarīrasobhāyo ye janā nettañjalipuṭena attano nayanadvandasaṅkhātena añjalipuṭena pivanti, esaṃ janānaṃ taṇhaṃ pipāsaṃ lobhameva vā harati anupatati [apanayati (?)]. Taṇhāharopi samāno tvaṃ hantuṃ nivattituṃ kiṃ nālaṃ kasmā asamatthosi. Taṇhāharā nāma taṇhameva nudanti. Atra hanantāmapiha sampanudati lokaṭhitiṃ atikkamma dehakantiyā bahuttanadhammo vutto.

2. Idāni paṭiññātānusārena paṭipādeti 『『pivanti』』ccādinā. Bho jina te tuyhaṃ dehakantī sarīrasobhāyo ye janā nettañjalipuṭena nettasaṅkhātena hatthapuṭena pivanti, esaṃ sādhujanānaṃ taṇhaṃ pipāsaṃ lobhameva vā taṇhāharopi tvaṃ sabbesaṃ taṇhāvināsakopi hantuṃ nivāretuṃ kiṃ nālaṃ kasmā asamatthosīti. Ettha pivanaṃ nāma pipāsaṃ vinetīti lokasabhāvo. Taṇhaṃ hantuṃ nālamiti lokasabhāvamatikkantattho. Kantīnaṃ adhikapiyatā atisayadhammo, tassa vutti pana taṇhaṃ hantuṃ nālamiti lokātikkantaatthaṃ visayaṃ katvā pavatto hoti. Sā pana kathetumicchitaṃ kantīnaṃ adhikapiyataṃ taṇhāhanane asamatthaṃ vatvā dīpetīti vaṅkavutti nāma. Vuccamānānaṃ upamārūpakādīnampi vaṅkavuttitā icchitatthassa pakārantarena pakāsanatoyeva. Yathā nāma sarīrasahajaṃ pīnattādisundarattaṃ uddīpanākārena ṭhitā kaṭakauṇhīsahārādayo alaṅkārā nāma bhavanti, evaṃ bandhasarīrasaṅkhāte alaṅkaraṇīyavatthumhi vijjamānaatipiyatādimeva uddīpetvā alaṅkurumānā 『『taṇhāharosi tvaṃ esaṃ kantī pivantānaṃ taṇhaṃ hantuṃ nāla』』miti vācābhaṅgī alaṅkāro nāma. Alaṅkāriyaṃ nāma alaṅkātabbakantipiyatāya bahuttanti. Uttaripi alaṅkāraalaṅkāriyavibhāgo ca anurūpato yojanakkamo ca evameva daṭṭhabbo. Dehe kantīti ca, añjalīyeva puṭoti ca, nettāniyeva añjalipuṭoti ca, taṇhaṃ haratīti ca viggaho.

176.

Upamānopameyyānaṃ, sadhammattaṃ siyo』pamā;

Saddatthagammā vākyattha-visayāti ca sā tidhā.

1. Upamaṃ niddisati 『『upamāne』』ccādinā. Upamīyate anenāti upamānaṃ, padumādikavatthu. Padumādiko tu saddo upamānavācako. Upamīyatīti upameyyaṃ, mukhādikavatthu. Mukhādiko saddo tu upameyyavācako. Tesaṃ upamānopameyyānaṃ padumādimukhādivatthūnañca. Sadhammattanti samāno dhammo kantimantatā yassa so sadhammo, tassa bhāvo sadhammasaddassa pavattinimittasamānena dhammena saha sambandho sadhammattaṃ upamānopameyyapatiṭṭhitaṃ upamā siyā, upamīyati yathāvutto sambandhoti katvā. Sā panālaṅkāriyassa dhammassātisayapaṭipādanappakāro. Katividhā sāti āha 『『sadda』』iccādi. Saddo ca attho ca, tehi gammā patīyamānā saddatthagammā. Vākyaṃ padasamudāyo. Tassa attho visayo gocaro yassā vākyatthavisayāti ca sā upamā tividhā saddagammaatthagammavākyatthavisayāti tidhā hoti.

我來將這段巴利文直譯成簡體中文： 175. 以"飲"等舉例說明。勝者啊，那些人以眼睛的合掌器皿，即以自己雙眼所成的合掌器皿來飲取你身體的光彩，即身體的莊嚴。你雖然能除去這些人的渴愛、渴望或貪慾而追隨[或除去]，但為何無力斷除渴愛呢？所謂除渴者本應驅除渴愛。這裡超越世間常規而說身體光彩雖能斷除卻仍具有增長性質。 175. 現在依照先前承諾而闡明"飲"等。勝者啊，那些人以眼睛的合掌器皿，即以眼睛所成的手掌器皿來飲取你的身體光彩，即身體的莊嚴，對於這些善人的渴愛、渴望或貪慾，你雖為除渴者，即是一切渴愛的破除者，為何無力斷除呢？這裡所謂飲取能去除渴望，此為世間常理。說"無力斷除渴愛"是超越世間常理之義。光彩的極度可愛性是誇張性質，而其表達則以"無力斷除渴愛"這超世間義為對像而運作。這種表達通過說明光彩的極度可愛性反而無力斷除渴愛來顯示，故稱為曲折表達。將要說明的譬喻、隱喻等也是曲折表達，因為是以另一方式來顯示所欲表達的意義。如同身體天生的豐滿等美好藉著突顯的方式，手鐲、頭冠、項鍊等成為裝飾，同樣在被稱為詩文之身的被裝飾事物中，通過突視訊記憶體在的極度可愛性等，"你雖為除渴者，卻無力斷除飲取你光彩者的渴愛"這樣的語言變化稱為修飾。所修飾者即是應被裝飾的光彩可愛性的豐富性。以下關於修飾與被修飾的區分以及適當的組合方式也應如是理解。詞義解析為：身上的光彩，合掌即器皿，眼睛即合掌器皿，除去渴愛。 176 能喻與所喻， 共性即為喻； 詞義所生及， 句義境三類。 176. 以"能喻"等解說譬喻。"藉此來比喻"為能喻，即蓮花等事物。而蓮花等詞是表示能喻的詞。"被比喻"為所喻，即面容等事物。而面容等詞是表示所喻的詞。這些能喻與所喻即蓮花等與面容等事物。"共性"意為具有相同的性質如美麗等者為共性，其狀態即共性詞的運作根據與相同性質的關係，依託于能喻所喻的關係即為譬喻，因為如上所述的關係是被比喻的。這是通過顯示所修飾性質的誇張而表達的方式。問其有幾種，故說"詞"等。詞與義，由此而得知的稱為詞義所生。句即詞的組合，其義為境界、對像者稱為句義境，如是譬喻有三種：詞生、義生、句義境三類。

1. Idāni upamālaṅkāraṃ niddisati 『『upamāno』』ccādinā. Upamānopameyyānaṃ candanīluppaladalābhādīnaṃ ānananayanādīnañca padatthānaṃ sadhammattaṃ kantimantatāpīnatāditulyadhammasambandho upamā nāma siyā, sā alaṅkaraṇīyavatthuno ādhikkapaṭipādanappakārā upamā saddatthagammā saddagammā ca atthagammā ca vākyatthavisayā ca, iti evaṃ tidhā tippakārā hoti. Ettha upamānopameyyabhūtānaṃ candānanādipadatthānaṃ sadhammasaṅkhato aññamaññatulyakantimantatāpīnatādidhammayogo padatthānaṃ upamatthassa patiṭṭhitattā upaṭṭhānatāya upamā nāma hoti, tannissayacandādayo pana nissitavohārena upamā nāma hoti, upamānabhūtacandādiatthapaṭipādako candimādisaddopi tadatthena upamā nāma hoti, upameyyupameyyanissayatappaṭipādakānampi upameyyabhāvo evameva daṭṭhabbo. Upamīyate anenāti upamānanti katvā candādi upamānaṃ vuccati, upamīyatīti upameyyaṃ, ānanādi, upamānañca upameyyañcāti ca, samāno ca so dhammo ceti ca, tassa bhāvoti ca, saddo ca attho cāti ca, tehi gammāti ca, vākyassa atthoti ca, so visayo yassā upamāyāti ca vākyaṃ.

177.

Samāsapaccayevādī, saddā tesaṃ vasā tidhā;

Saddagammā samāsena, munindo candimānano.

1. Tattha saddagammāpi tidhā siyāti dassetumāha 『『samāsa』』iccādi. Samāso ca paccayo ca ivādi ca, te saddā nāma, saddasaddena samāsādayo vattumadhippetāti attho. Tesaṃ samāsādīnaṃ vasā saddagammā tidhā hoti samāsasaddagammā paccayasaddagammā ivādisaddagammāti, samāsena samāsasaddena gammā upamā vuccatīti seso. Udāharati 『『munindo candimānano』』ti, candimā viya ruciramānanaṃ mukhaṃ yassa so candimānano. Ettha ca candimaṃ upamānaṃ, ānanaṃ upameyyaṃ, rucirattaṃ dhammo, candimānanānaṃ samānadhammasambandhijotako viyasaddo, tesu sādhāraṇadhammavācakassa viyasaddassa copamājotakassāppayogo samāseneva vuttattā, ettha pana viyasaddo candimāsaddena upamānavācakena sambandhamupagato candagatameva sadisattaṃ vadati, mukhagataṃ pana sāmatthiyā padīyate, evamīdisaṃ daṭṭhabbaṃ.

我來將這段巴利文直譯成簡體中文： 176. 現在以"能喻"等來解說譬喻修飾。能喻與所喻，即月亮、青蓮花瓣等與面容、眼睛等詞義的共性，即美麗性、豐滿性等相同性質的關係稱為譬喻，這種譬喻是顯示被修飾事物卓越性的方式，分為詞義所生、詞所生、義所生及句義境三類。這裡，作為能喻與所喻的月亮、面容等詞義，由於其共性即彼此相同的美麗性、豐滿性等性質的結合，因為是詞義上譬喻義的依託而顯現，故稱為譬喻，而以月等為依託者則以依託說法而稱為譬喻，表達作為能喻的月等義的月等詞也因其義而稱為譬喻，對於所喻、所喻依託及其表達者的所喻性也應如是理解。因為"藉此來比喻"故月等稱為能喻，"被比喻"為所喻，即面容等，詞義解析為：能喻與所喻、相同即其性質、其狀態、詞與義、由此而得知、句的義、這是其境界的譬喻。 177 複合與接尾，如等詞三類； 詞生喻複合，牟尼王月面。 177. 為顯示詞所生也有三種而說"複合"等。複合、接尾與"如"等，這些稱為詞，以詞之名欲說複合等之義。依這些複合等，詞所生有三種：複合詞所生、接尾詞所生、"如"等詞所生，以複合即複合詞而得知的譬喻，此為省略語。舉例說"牟尼王月面"，即其面容如月亮般美麗者為月面。這裡月亮為能喻，面容為所喻，美麗為性質，月與面的共同性質關係由"如"字表示，其中表示共同性質的"如"字作為顯示譬喻者因以複合形式而說故未使用，這裡"如"字與表示能喻的月字結合，只說明月所具有的相似性，而面所具有的則由言外之意而得知，如是應理解這樣的情況。

1. Tesu yathāvuttesu saddagammassa tividhattaṃ dassetuṃ āha 『『samāse』』ccādi. Samāsapaccayevādī samāso, āyādipaccayā, ivādayo ca saddā nāma, tesaṃ samāsādīnaṃ vasā bhedena saddagammā tidhā samāsasaddagammā paccayasaddagammā ivādisaddagammāti tividhā hoti. Samāsena samāsasaddena gammopamā vuccati 『『munindo candimānano』』ti. Munindo sammāsambuddho candimānano candasamānamanoharamukhamaṇḍalena yutto hoti, samāso ca paccayo ca ivaiti idaṃ ādi yesaṃ vādīnanti ca, saddena gammāti ca, munīnaṃ indoti ca, candimā viya ruciraṃ ānanaṃ mukhaṃ yasseti ca viggaho. Ettha 『『candimā』』ti upamānaṃ, 『『ānana』』nti upameyyaṃ, rucirattaṃ upamānopameyyānaṃ sādhāraṇadhammo, 『『viyā』』ti saddo candānanānaṃ dvinnaṃ ānanagatarucirattaṃ cande ca, candagatarucirattaṃ ānane ca atthīti samānadhammasambandhaṃ joteti, iha sādhāraṇadhammavācakassa rucirasaddassa, tulyadhammasaṅkhātopamājotakassa viyasaddassa ca appayogo tesaṃ atthānaṃ samāsena vuttattā. Ettha upamānavācakena candimāsaddena yutto viya saddo candagatasadisattaṃ joteti, mukhagatasadisattaṃ pana sāmatthiyā patīyate. Tathā hi mukhaṃ candasamānamāgacchantaṃ candassa mukhasadisattaṃ vinā na bhavatīti aññathānupapatti sāmatthiyanti.

178.

Āyādī paccayā tehi, vadanaṃ paṅkajāyate;

Munindanayanadvandaṃ, nīluppaladalīyati.

1. Idāni paccayasaddagammaṃ dasseti 『『āyādi』』ccādinā. Āyādīti āyaīyakapaccayādayo paccayā paccayasaddā nāma, tehi paccayasaddehi gammā upamā vuccati. Udāharati 『『vadana』』miccādi. Paṅkajamiva ruciramācarati paṅkajāyate. Etthāpi paṅkajamupamānaṃ, ācaraṇakriyāya kattubhūtaṃ ānanamupameyyaṃ, rucirattaṃ sadhammo, paṅkajānanānaṃ samānadhammasambandhajotako ivasaddo. Tattha rucira ivasaddānaṃ pubbe viyāppayogo paccayena vuttattāti sabbattha viññeyyaṃ. Evamuparipi.

2. Idāni paccayasaddagammopamaṃ nidasseti 『『āyādi』』ccādinā. Āyādī 『『āya īya ka』』itiādayo paccayā paccayasaddā nāma, tehi paccayasaddehi gammopamā vuccati 『『vadanaṃ…pe… dalīyatī』』ti. Vadanaṃ mukhaṃ paṅkajāyate padumamiva ruciraṃ ācarati. Munindanayanadvandaṃ sabbaññuno nettayugaḷaṃ nīluppaladalīyati nīluppalapattamiva ruciramācarati. Āyo ādi yesaṃ īyādīnanti ca, paṅkajamiva ruciramācarati pavattatīti ca, munindassa nayanadvandamiti ca, nīluppalassa dalamiti ca, tamiva ruciramācaratīti ca vākyaṃ. Ettha 『『paṅkaja』』miti ca 『『nīluppala』』miti ca upamānaṃ, ācaraṇakriyāya kattubhūtaṃ vadanaṃ nayanadvandañca upameyyaṃ, rucirattaṃ upamānopameyyānaṃ sadhammo, upamānopameyyānaṃ samānadhammajotako ivasaddo, tesaṃ atthānaṃ paccayena vuttattā tesamappayogo. Evarūpesu aññesupi evameva veditabbo.

179.

Ivādī iva vā tulya-samāna nibha sannibhā;

Yathāsaṅkāsa tulita-ppakāsa patirūpakā.

180.

Sarīsarikkha saṃvādī, virodhī sadisā viya;

Paṭipakkhapaccanīka-sapakkho』pamito』pamā.

181.

Paṭibimba paṭicchanna-sarūpa sama sammitā;

Savaṇṇā』bhā paṭinidhi, sadhammādi salakkhaṇā.

182.

Jayatya』kkosati hasati, patigajjati dūbhati;

Usūyatya』vajānāti, nindati』ssati rundhati.

我來將這段巴利文直譯成簡體中文： 177. 為顯示前述詞所生的三種性質而說"複合"等。複合、接尾與"如"等，即複合詞、āya等接尾詞，以及"如"等稱為詞，依這些複合等的差別，詞所生分為三種：複合詞所生、接尾詞所生、"如"等詞所生。以複合即複合詞而得知的譬喻如"牟尼王月面"所說。牟尼王即正等正覺者，具有如月一般可愛的面輪。詞義解析為：複合與接尾與"如"等為首的諸詞、由詞而得知、牟尼之王、其面容如月般美麗。這裡"月"為能喻，"面"為所喻，美麗為能喻所喻的共同性質，"如"字顯示月與面兩者面的美麗性在月中，月的美麗性在面中的共同性質關係，此處因以複合形式表達這些義，故不使用表示共同性質的"美麗"字與表示相同性質即顯示譬喻的"如"字。這裡"如"字與表示能喻的月字結合顯示月所具有的相似性，而面所具有的則由言外之意而得知。因為面之與月相似，若無月之與面相似則不成立，此即言外之意的道理。 178 āya等接尾詞，面貌蓮華似； 牟尼王雙目，青蓮瓣般美。 178. 現在顯示接尾詞所生的譬喻，以"āya等"來說。"āya等"即āya、īya、ka等接尾詞稱為接尾詞，由這些接尾詞而得知的譬喻如是說。舉例說"面貌"等。如蓮華般美麗地運作即蓮華化。這裡也是蓮華為能喻，作為運作動作之主體的面容為所喻，美麗為共性，"如"字顯示蓮華與面的共同性質關係。其中因以接尾詞表達故不使用美麗與"如"字，如是皆應了知。如是以下也是。 178. 現在舉例說明接尾詞所生的譬喻，以"āya等"來說。"āya等"即"āya、īya、ka"等接尾詞稱為接尾詞，由這些接尾詞而得知的譬喻如"面貌……乃至……瓣化"所說。面貌即容顏蓮華化，如蓮華般美麗地運作。牟尼王雙目即一切智者的眼睛對青蓮瓣化，如青蓮花瓣般美麗地運作。詞義分析為：以āya為首的īya等、如蓮華般美麗地運作、牟尼王的雙目、青蓮之瓣、如其般美麗地運作。這裡"蓮華"與"青蓮"為能喻，作為運作動作主體的面貌與雙目為所喻，美麗為能喻所喻的共性，"如"字顯示能喻所喻的共同性質，因以接尾詞表達這些義故不使用它們。對於其他類似情況也應如是理解。 179-182 如及或似、等、同、貌、形等； 若、狀、較、現、似、象等詞。 相似、類、調、違、同、如等； 敵對、反、順、喻、比、譬。 影、隱、形、等、稱、量等； 同色、光、替、性、相等。 勝、罵、笑、對吼、謀害； 妒、輕、譏、嫉與阻礙。

183.

Tassa coreti sobhaggaṃ, tassa kantiṃ vilumpati;

Tena saddhiṃ vivadati, tulyaṃ tenādhirohati.

184.

Kacchaṃvigāhate tassa, tamanvetya』nubandhati;

Taṃsīlaṃ, taṃ nisedheti, tassa cānukaroti』me.

179-184.Ivādī ivādayo nāma imeti sambandho. Ivo ca vā ca tulyo ca samāno ca nibho ca sannibho cāti dvande iva…pe… sannibhā. Saddamapekkhiya pulliṅgatā. Evamuparipi yathāyogaṃ. 『『Sadhammādī』』ti ādisaddena sādhāraṇasacchāyādīnaṃ pariggaho. Jayaticcādīsu kammaṃ.

179- 184. Ivādisaddagammopamādhikāre paṭhamaṃ tāva 『『ivādayo nāma ete』』ti dasseti 『『ivādi』』ccādinā. Ivādīti padassa chaṭṭhamagāthāya imeti iminā sambandho, tassa cāti casaddaṃ yujjanaṭṭhāne yojetvā sannibhā cātiādayo yojetabbā. 『『Sadhammādī』』tiādisaddena sādhāraṇasacchāyādayo gahitā. Nindati issatīti padacchedo, ime dvepaññāsa ivādayo nāma. 『『Jayati akkosati hasati』』iccādikaṃ taṃtaṃkriyāpadasaṅkhataanukāriyānaṃ anukaraṇanti katvā dvandoyeva, 『『sandhisamāsā addhassā』』ti [sandhisamāso tadaddhassāti (ka.)] vuttattā sandhisamāsānaṃ gāthaddhassa vinā ubhayaddhamajjhe alabbhanato dūbhatipadato pubbeyeva samāso kātabbo, no ce, asamāsoti gahetabbo. Tassa coreti sobhaggamiccādikampi vākyānukaraṇanti katvā tattha samāso, vākye kevalapadānīti vā gahetabbo. Imesaṃ sabbesampi iva saddapariyāyattā sadisatthāti sabbattha bhāvattho, avayavattho pana pākaṭoyeva.

185.

Upamānopameyyānaṃ, sadhammattaṃ vibhāvihi;

Imehi upamābhedā, keci niyyanti sampati.

1. Ivādīnaṃ viniyogavisayaṃ dassetvā upamābhedaṃ dassetuṃ paṭijānāti 『『upamāna』』iccādi. Kecīti iminā apariyantattamesaṃ [apariyantapabhedaṃ (ka.)] dasseti. Tathā ca vakkhati 『『pariyanto vikappāna』』ntiādi. Niyyanti udāharīyanti.

2. Idāni ivādisaddagammopamaṃ dassetuṃ paṭijānāti 『『upamāno』』ccādinā. Upamānopameyyānaṃ sadhammattaṃ samānadhammasambandho. Vibhāvihi pakāsakehi. Imehi ivādīhi saddehi jānitabbā keci upamābhedā apariyantattā sampati dāni laddhāvasare niyyanti udāharaṇamattena paṭipādīyanti.

186.

Vikāsipadumaṃ』vā』ti-sundaraṃ sugatānanaṃ;

Iti dhammopamā nāma, tulyadhammanidassanā.

186.『『Vikāsi』』ccādi. Sugatānanaṃ munindassa vadanaṃ atisundaraṃ accantaramaṇīyaṃ. Kimiva? Vikāsipadumaṃva pabujjhamānapadumaṃviya. Iti ayamevaṃvidhā dhammopamā nāma hoti. Kasmā? Ānanapadumānaṃ samānassa dhammassa guṇassa sundarassa lakkhaṇassa nidassanā sundarattanti paṭipādanato.

1. Udāharaṇamāha 『『vikāsi』』ccādinā. Sugatānanaṃ bhagavato mukhaṃ vikāsipadumaṃva bujjhamānapaṅkajamiva atisundaraṃ hoti. Iti īdisā upamā tulyadhammanidassanā atisundaramiti samānaguṇadassanena dhammopamā nāma hoti. Padumānanānaṃ sādhāraṇaguṇassa pakāsanato atisundaramiti tulyadhammo nāma hoti. Ettha padumagatatulyadhammasambandhasaṅkhātāya upamāya ivasaddena jotiyamānattepi atisundaranti vuttattā yathāvuttopamāya dhammena yuttattā dhammopamā nāma hotīti adhippāyo.

187.

Dhammahīnā mukha』mbhoja-sadisaṃ munino iti;

Viparītopamā tulya-mānanena』mbujaṃ tava.

我來將這段巴利文直譯成簡體中文： 183-184 偷其福祿光輝，奪取其美麗； 與其爭辯相爭，攀升相等高。 潛入其險境地，追隨而尾隨； 效仿其性情，阻止並模仿。 179-184. "如"等即這些，此為關聯。"如"與"或"、"等"與"同"、"貌"與"形"等為複合詞。從"如"至"形"。依詞性而成男性，以下也隨適宜。"同性等"中的"等"字包含共通、同影等。"勝"等需要賓語。 179-184. 在"如"等詞所生譬喻的主題中，首先以"如等"來顯示"這些即如等"。"如等"一詞與第六偈的"這些"相連，應在適當處加入"並"字連線"形並"等。"同性等"中的"等"字包含共通、同影等。"譏"、"嫉"為分詞，這五十二個即稱為"如"等。"勝、罵、笑"等作為表示相應動作詞的模仿而成複合詞，因說"連音複合屬於半偈"，由於連音複合詞在兩個半偈中間若無半偈則不可得，故應在"謀害"字之前作複合，若不然，則應理解為非複合。"偷其福禁光輝"等也作為句子的模仿，在此為複合，或在句中應理解為單獨的詞。這一切都因是"如"字的同義詞而表示相似義，在一切處都是狀態義，而組成分義則是明顯的。 185 能喻與所喻，共性當顯明； 由此些譬喻，今得諸差別。 185. 顯示"如"等的運用範圍后，為顯示譬喻的差別而承諾說"能喻"等。以"諸"字顯示這些的無限性。故后說"變化無窮盡"等。"得出"即舉例說明。 185. 現在為顯示"如"等詞所生譬喻而承諾說"能喻"等。能喻與所喻的共性即相同性質的關係。"顯明"即顯示。由這些"如"等詞而可知的某些譬喻差別，因其無限性，現在在得機會時舉出，即以舉例的方式來說明。 186 如綻放蓮花般，極美善逝面； 此即法喻名，顯示共同性。 186. "綻放"等。善逝面容即牟尼王的容顏極美，極為可愛。如何？如綻放的蓮花般。如是這樣的稱為法喻。為何？因顯示面容與蓮花共同的性質、功德、美好的特徵，即說明其美好性。 186. 說舉例"綻放"等。世尊面容如綻放的蓮花般，如開放的蓮花般極美。如是這樣的譬喻因顯示共同性質，即以顯示極美這共同性質而稱為法喻。因顯示蓮花與面容的共同性質故極美即是共同性質。這裡雖以"如"字顯示與蓮花的共同性質關係的譬喻，但因說"極美"，故因具有如上所述譬喻的性質而稱為法喻，此為其意。 187 無性質之喻：牟尼面似蓮； 倒喻為：汝蓮與面容相似。

187.『『Dhamma』』iccādi. Munino sammāsambuddhassa mukhaṃ ambhojena padumena sadisaṃ samānaṃ. Iti ayaṃ dhammahīnopamā nāma sundarasaṅkhātassa guṇassa aniddiṭṭhattā, sā tu atthavasā gamyate. Kathamaññathā yujjatīti? Ettha pana sadisasaddo upameyyassa mukhassa visesananti mukhagatameva sadisattaṃ vadati, ambhojagataṃ tu sāmatthiyā gamyate. Evamīdisaṃ ñeyyaṃ. 『『Viparīte』』ccādi. Munīti gamyate sutattā, bho muni tava ānanena mukhena ambujaṃ tulyanti ayaṃ viparītopamā. Dhammahīnattepi pasiddhivipariyayenābhihitattā tannāmeneva vuttā. Evamuparipi.

187.『『Dhammahīne』』ccādi. 『『Mukhambhojasadisaṃ munino』』tyayaṃ upamā. Dhammahīnā tulyadhammapakāsakasundarādisaddahīnattā dhammahīnā nāma. Vācakābhāve tulyadhammo kathaṃ patīyatīti ce? Munino mukhaṃ vadanaṃ ambhojasadisaṃ padumasadisamiti. Ettha mukhassa ambhojasamānattaṃ mukhambhojānaṃ sādhāraṇadhamme asati kathaṃ bhavatīti? Aññathānupapattilakkhaṇasāmatthiyāti, ivapariyāyo sadisasaddo mukhassa visesanaṃ yasmā hoti, tasmā mukhagatasadisattaṃ vadati, ambhojagatasadisattaṃ pana sāmatthiyā eva viññāyate. He muni tava tuyhaṃ ānanena ambhojaṃ tulyaṃ samānanti ayaṃ viparītopamā. 『『Ambujena ānanaṃ tulya』』nti lokappasiddhiyā vipariyayena 『『ānanena ambujaṃ tulya』』nti vuttattā dhammahīnatte satipi viparītopamā nāma hoti. 『『Sutānumitesu sutasambandho balavā』』ti [paribhāsendusekhara 112] vuttattā ettha 『『munī』』ti avijjamānepi pubbaddhe 『『munino』』ti sutattā labbhamāno 『『tavā』』ti tumhasaddasannidhānena āmantanattho viññāyati. Ettha ivapariyāyo tulyasaddo ambujavisesanabhūto ambujagatasadisattaṃ vadati, ānanagatasadisattañca ambujānanānaṃ sādhāraṇadhammo ca sāmatthiyā ñāyaticcādikaṃ vuttanayena ñātabbaṃ. Uparipi pākaṭaṭṭhānaṃ yathārahaṃ yojetabbaṃ.

188.

Tavānana』miva』mbhojaṃ, ambhoja』miva te mukhaṃ;

Aññamaññopamā sā』yaṃ, aññamaññopamānato.

188.『『Tava』』iccādi. Aññamaññopamānatoti aññamaññassa mukhassa ambhojassa ca aññamaññena taṃdvayena upamānato.

188.『『Tavānani』』ccādi. 『『Ambhojaṃ tavānanamiva, te mukhaṃ ambhojamivā』』ti ayamupamā. Aññamaññopamānato aññamaññassa upamānattā aññamaññopamā nāma hoti. Aññamaññassa upamāti ca, aññamaññassa upamānanti ca viggaho. Viggahadvayepi pubbavibhattilopo. Sabbādīnaṃ byatihāralakkhaṇena uttaravibhattilopo. Samāsalakkhaṇena aññatthassa apekkhāsiddhattā mukhāpekkhāya aññaṃ ambhojañca, ambhojāpekkhāya aññaṃ mukhañca kamena upameyyā nāma. Ambhojāpekkhāya aññaṃ mukhañca, mukhāpekkhāya aññaṃ ambhojañca upamānaṃ nāma.

189.

Yadi kiñci bhave』mbhojaṃ,

Locanabbhamuvibbhamaṃ;

Dhāretuṃ mukhasobhaṃ taṃ,

Tave』ti abbhutopamā.

189.『『Yadi』』ccādi. Locanāni ca bhamuyo ca, tāsaṃ vibbhamo yasmiṃ, taṃ, tādisamambhojaṃ kiñci kimapi yadi bhave. Tamīdisamambhojaṃ tava mukhasobhaṃ vadanakantiṃ dhāretuṃ nisijjhate. Kiṃ nvacchariyamīdisanti abbhutatthavibhāvanena vadanamambujenopamīyatīti ayamabbhutopamā ñātabbāti.

我來將這段巴利文直譯成簡體中文： 187. "性質"等。牟尼即正等正覺者的面容與蓮花相似、相等。如是這稱為無性質譬喻，因為未說明所謂美好的性質，但從義理可以推知。否則如何相合？這裡"相似"字是所喻即面容的修飾語，故只說明面容具有的相似性，而蓮花具有的相似性則由言外之意而得知。如是應當了知。"相反"等。由前文得知"牟尼"，牟尼啊，你的面容與蓮花相等，這是倒喻。雖無性質，但因以相反於常規的方式說出，故以此名稱。以下也如是。 187"無性質"等。"牟尼面似蓮"這個譬喻。因缺少表示共同性質如美好等詞而稱為無性質譬喻。若問：在沒有能詮時如何理解共同性質？即：牟尼的面容似蓮花。這裡面容與蓮花的相似性，若無面容與蓮花的共同性質如何成立？由不能另作解釋的特徵之言外之意。因為"似"字即"如"的同義詞作為面容的修飾語，故說明面容具有的相似性，而蓮花具有的相似性則唯由言外之意而得知。牟尼啊，你的面容與蓮花相等，這是倒喻。因違反世間常規，以"面容與蓮花相等"替代"蓮花與面容相等"而說，故雖無性質也稱為倒喻。因說"在聞與推斷中，聞的關聯較強"，故此處雖無"牟尼"字，但因上半偈有"牟尼的"而可得知，由"你的"即第二人稱詞的鄰近而了知呼格義。這裡"等"字即"如"的同義詞作為蓮花的修飾語，說明蓮花具有的相似性，而面容具有的相似性與蓮花、面容的共同性質則由言外之意而知，如是等依已說的方式應知。以下明顯之處也應隨宜配合。 188 你面如蓮花，蓮花似你面； 互喻此稱名，因互為能喻。 188"你的"等。由互為能喻，即由面容與蓮花互相以彼此為能喻。 188"你面"等。"蓮花如你面，你面似蓮花"，這個譬喻。因互為能喻，即互相作為能喻，故稱為互喻。詞義解析為：互相的譬喻，與互相的能喻。兩種解析中都省略前分詞尾。一切等依交替特徵而省略後分詞尾。依複合特徵，因其他詞義須依所待而成立，故就面而言其他即蓮花，就蓮花而言其他即面容，依次為所喻。就蓮花而言其他即面容，就面而言其他即蓮花，為能喻。 189 若有某蓮花， 眼眉具姿態； 能承汝面容， 光彩此奇喻。 189"若"等。眼睛與眉毛，具有其姿態者，如是的蓮花，若有某一朵。如是的蓮花無法承受你面容的光彩。通過顯示"何等稀有如是"這樣的驚歎義而以蓮花譬喻面容，應知這是奇喻。

189.『『Yadi』』ccādi. Locanabbhamuvibbhamaṃ locanabhamūnaṃ līlāvantaṃ kiñci ambhojaṃ kiñci acchariyaṃ padumaṃ yadi bhave ce siyā, tamambhojaṃ tava mukhasobhaṃ vadanakantiṃ dhāretuṃ samattho hoti. Iti īdisī upamā abbhutopamā abbhutadhammapakāsakattā abbhutopamā nāma. Ettha avijjamānopi vijjamānattena parikappito padumagato locanabbhamuvibbhamasambandho ambhojavisesanena 『『locanabbhamuvibbhama』』nti iminā jotito. Tasmā ambhojaṃ locanabbhamuvibbhamasambandhasaṅkhataupamāya jotakattā nissitavohārena upamā, mukhaṃ upameyyanti mukhagato locanabbhamuvibbhamasambandho yadi mukhe na bhaveyya, tādisaṃ mukhasobhaṃ dhāretuṃ kathaṃ samatthoti sāmatthiyā ñāyati. Locanabbhamuvibbhamasaṅkhātasādhāraṇadhammo pana 『『locanāni ca bhamuyo ceti ca, tāsaṃ vibbhamo yasmi』』nti ca viggahe nipphannena bhinnādhikaraṇaaññapadatthasamāsena guṇībhūtassapi gahitattā viññāyati [gahaṇassa viññāyamānattā (ka.)].

190.

Sugandhi sobhasambandhi, sisiraṃsuvirodhi ca;

Mukhaṃ tava』mbujaṃve』ti, sā silesopamā matā.

190.『『Sugandhi』』ccādi. Tava mukhaṃ ambhojamiva sisiraṃsunocandassa virodhi paccanīkaṃ, mukhaṃ taṃsamānakantittā ambujañca tadudaye saṅkocabhajanato. Sobhasambandhi kantiyuttaṃ, mukhamambujañca. Sugandho assa atthīti sugandhi ca dvayamapīti evaṃ silesapariggahena mukhambujānaṃ upamāyogato sā yathāvuttā silesopamā matā.

190.『『Sugandhi』』ccādi. Tava mukhaṃ ambhojamiva sisiraṃsuvirodhi candassa viruddhaṃ hoti tulyattā. Padumaṃ pana candodayena attano saṅkocanattā tassa viruddhaṃ hoti. Sobhasambandhi ca anaññasādhāraṇamukhagatakantisambandhayuttañca hoti. Padumaṃ pana padumagatakantisambandhinā yuttaṃ hoti. Sugandhi ca catujjātisugandhavahanato […vamanato (ka.)] sugandhi ca hoti. Ambujaṃ pana padumasugandheneva yuttaṃ hoti. Iti īdisī upamā silesopamā ekapadātihitaubhayatthalakkhaṇena silesavasena vuttattā silesopamā nāma hoti. Sisirā sītalā aṃsu kanti asseti ca, tassa virujjhati sīleneti ca, paccayasāmatthiyavasena dvinnaṃ dvinnaṃ atthānaṃ labbhanato silissati aparopi attho ettha alaṅkāreti ca, silesavasena vuttā upamāti ca viggaho. Ettha sugandho ca sotasambandho ca sisiraṃsuvirodhittañceti ime upamānopameyyānamambujamukhānaṃ tulyadhammo, tesu ambujagatatulyadhammasambandho sadhammattā upamā nāma hoti, sā ambujasambandhinā ivasaddena jotitā, mukhagatatulyadhammo pana assatthitassīlatthe katapaccaye satipi sāmatthiyāyeva gamyate.

191.

Sarūpasaddavāccattā, sā santānopamā yathā;

Bālā』vu』yyānamālā』yaṃ, sālakānanasobhinī.

191.『『Sarūpa』』iccādi. Ayamuyyānamālā bālāva itthī viya. Kathaṃ? Sālakānanasobhinī bālā tāva sahālakena kesasannivesavisesena vattate sālakamānanaṃ tena sobhate. Sālakānanasobhinī uyyānamālāpi sālānaṃ rukkhavisesānaṃ kānanena gahanena sobhate, evarūpā sā tādisī santānopamā ākhyāyate, kasmā? Silesopamattasabhāvepi sarūpena sadisena saddena 『『sālakānanasobhinī』』tvevaṃvidhena saddasantānena visesabhūtena vāccattā pakāsiyattā tassāiti gamyate. Yatheti nidassane.

我來將這段巴利文直譯成簡體中文： 189"若"等。若有某蓮花，具有眼眉的姿態，即具有眼睛和眉毛的優美，這樣稀有的蓮花，它能夠承受你面容的光彩、容顏的美麗。如是這樣的譬喻因顯示驚歎性質而稱為奇喻。這裡雖不存在卻被設想為存在的蓮花具有眼眉姿態的關係，由蓮花的修飾語"具眼眉姿態"這詞而顯示。因此蓮花因顯示稱為眼眉姿態關係的譬喻，依託說法而稱為譬喻，面容為所喻，如果面容不具有眼眉姿態的關係，如何能承受如是面容光彩，這由言外之意而知。而眼眉姿態這共同性質，在"眼睛與眉毛"等、"具有其姿態者"等詞義解析中，由異主格的其他詞義複合而得，雖成為附屬性質但也被包含，故得以了知。 190 香馥且具美，與月光相違； 汝面如蓮華，此謂雙關喻。 190"香馥"等。你的面容如蓮花般與月光相違、對立，面容因具有與其相同的美麗，而蓮花則因月出而閉合。具美即具有美麗，面容與蓮花皆是。具香即具有香氣，二者皆是，如是由雙關的包含而面容與蓮花有譬喻關係，故如上所述稱為雙關譬喻。 190"香馥"等。你的面容如蓮花般與月光相違，與月亮相對，因相等故。而蓮花則因月出而自行閉合故與其相違。且具美，即具有非他共有的面容本有之美。而蓮花則具有蓮花本有之美。且具香，因具有四種香氣故具香。而蓮花則具有蓮花香氣。如是這樣的譬喻稱為雙關譬喻，因依一詞寄寓兩處之相的雙關方式而說，故稱為雙關譬喻。詞義解析為：月的光芒清涼，與其性質相違，因依詞根力而得兩種義，雙關即此修飾中還有其他義，依雙關方式說的譬喻。這裡香馥、具美、與月光相違等是能喻所喻即蓮花與面容的共同性質，其中蓮花具有的共同性質關係因共性而稱為譬喻，它由與蓮花相關的"如"字顯示，而面容具有的共同性質雖在表示具有之義的詞綴形成時也只由言外之意而得知。 191 因同形詞所詮，此稱相續喻； 如：此園林花環，沙羅林莊嚴。 191"同形"等。此園林花環如少女般。如何？以沙羅林為莊嚴，少女以沙羅[髮飾]的特殊髮式而行，以此為莊嚴。以沙羅林為莊嚴的園林花環則以沙羅樹種的林，即密集處而莊嚴，如是這樣稱為相續譬喻。為何？雖具雙關譬喻的本質，但因以相同形式的詞即"以沙羅林為莊嚴"這樣的詞的相續而為特殊所詮，即被顯示故。"如"字表示舉例。

191.『『Sarūpe』』ccādi. Sarūpasaddavāccattā tulyasutiyā acchinnasambandhavacanamālāya vuccamānattā sā upamā santānopamā nāma hoti, silesatte satipi katasamāsehi padasantānehi vuccamānattā santānopamā nāma hotīti adhippāyo. 『『Yathe』』ti udāharati. Ayaṃ uyyānamālā esā uyyānapanti sālakānanasobhinī alakasaṅkhātakesasannivesasahitena mukhena sobhamānā bālāva aṅganā iva sālakānanasobhinī sālavanehi sobhamānā hoti. Upamānopameyyānaṃ samānaṃ rūpaṃ yesanti ca, sarūpā ca te saddā ceti ca, tehi vāccā upamāti ca, tassā bhāvoti ca, santānena yuttā upamāti ca, uyyānānaṃ mālāti ca, saha alakena vattamānanti ca, tañca taṃ ānanañcāti ca, tena sobhati sīlenāti ca, sālānaṃ kānananti ca, tena sobhati sīlenāti ca vākyaṃ.

192.

Khayī cando bahurajaṃ, padumaṃ tehi te mukhaṃ;

Samānampi samukkaṃsī-tya』yaṃ nindopamā matā.

192.『『Khayī』』iccādi. Cando khayī khayo accayo yasseti, padumaṃ bahurajaṃ bahūni rajāni parāgāvayavā yasminti, tehi evaṃbhūtehi candapadumehi kantiādinā samānampi sadisampi santaṃ tava mukhaṃ samukkaṃsi paramukkaṃsavantaṃ, khayasaddassa ca rajassa ca dosepi vattanato, saddacchalena khayassa dosarūpassa bahurajattassa ca tatthābhāvatoti. Iti evarūpā ayaṃ nindopamā matā ninditena candādinā khayassopamitattā.

192.『『Khayi』』ccādi. Cando khayī pāṭipadato paṭṭhāya dine dine ekamekāya kalāya sūriyassa āsannahetu khīyanasabhāvayutto hoti, padumaṃ bahurajaṃ bahureṇusamannāgataṃ hoti, tehi candapadumehi samānampi kantisugandhādīhi sadisampi te mukhaṃ tavānanaṃ samukkaṃsi khayarajasaddehi dosassāpi vāccattā saddacchalehi gamyamānassa tādisassa dosassa mukhe avijjamānattā adhikukkaṃsaguṇavantaṃ hoti, iti īdisī ayaṃ upamā nindopamā ninditānaṃ candapadumānaṃ mukhassa upamitāti nindopamā nāma hoti, mukhavisesanena ivasaddapariyāyena samānasaddena mukhagatasadhammo jotito hoti, upamāsaṅkhatacandapadumagatasadhammopi dvīsu tulyadhammopi sāmatthiyā gamyate, apisaddo cettha vattabbantarasamuccaye, samukkaṃsoti vattabbantaro.

193.

Asamattho mukheni』ndu, jina te paṭigajjituṃ;

Jaḷo kalaṅkī』ti ayaṃ, paṭisedhopamā siyā.

193.『『Asamattho』』iccādi. Jina te mukhena jaḷo sīto akusalo ca kalaṅko migalañchanalakkhaṇo doso assa atthīti kalaṅkī. Saddacchalena dosakathanaṃ. Tādiso indu cando paṭigajjituṃ vivadituṃ asamattho, mukhantu visadaṃ alaṅkatañceti kathamanenāyaṃ sadisoti nisedhadvārena sadhammatāva gammate, ayaṃ paṭisedhopamā siyā.

193.『『Asamattho』』ccādi. He jina te tuyhaṃ mukhena paṭigajjituṃ vivadituṃ jaḷo sītalo avisado kalaṅkī sasalakkhaṇo vā sadoso vā indu cando asamattho hotīti, ayaṃ edisī upamā paṭisedhopamā nāma. Kalaṅko assa atthīti vākyaṃ. Ettha visadena kalaṅkarahitena mukhena sītalo avisado sadoso cando samāno bhavitumasamatthoti evaṃ paṭisedhadvayena indamukhasaṅkhātānaṃ upamānopameyyānaṃ tulyadhammasambandhassa pakāsitattā satipi nindopamābhāve paṭisedhopamā nāma hotīti adhippāyo. 『『Paṭigajjitu』』nti idaṃ candassa visesanattā candagatasadhammaṃ joteti.

194.

Kacchaṃ candāravindānaṃ, atikkamma mukhaṃ tava;

Attanāva samaṃ jāta-mitya』sādhāraṇopamā.

我來將這段巴利文直譯成簡體中文： 191"同形"等。因以同形詞所詮，即由相同音聲的不斷相連的詞串而說，故該譬喻稱為相續譬喻，雖有雙關性質，但因以已作複合的詞的相續而說，故稱為相續譬喻，此為其意。以"如"舉例。此園林花環，即此園林列，以沙羅林為莊嚴，如具有稱為卷髮的髮式之面容而莊嚴的少女般，以沙羅林而莊嚴。詞義解析為：能喻所喻具有相同形式者、同形與詞、由此所詮的譬喻、其性質、具相續的譬喻、園林的花環、與髮飾同在、那與面、以此為莊嚴的性質、沙羅之林、以此為莊嚴的性質。 192 月虧蓮多塵，汝面雖同彼； 更顯其殊勝，此謂譏喻知。 192"虧損"等。月虧即具有虧損、衰減者，蓮花多塵即具有許多塵埃、花粉微粒者，你的面容雖與如是的月亮和蓮花在光彩等方面相同、相似，卻更為殊勝、具至上殊勝，因虧損與塵的詞也表示過失，通過詞的雙關而顯示虧損這過失性與多塵性在彼處[面容]之不存在。如是這樣稱為譏喻，因以被譏的月等作為虧損的譬喻。 192"虧損"等。月虧即從初一開始每日隨一分而減，因靠近太陽而具有衰減性質，蓮花多塵即具有許多微塵，你的面容雖與這月亮蓮花在光彩香氣等方面相同、相似，卻更為殊勝，因虧損塵埃等詞也表示過失，通過詞的雙關而得知如是過失在面容中不存在，故具有更多殊勝性質。如是這樣的譬喻稱為譏喻，因以被譏的月亮蓮花作為面容的譬喻而稱為譏喻。由作為面容修飾語的"相同"字即"如"的同義詞而顯示面容具有的共性，而作為譬喻的月亮蓮花具有的共性與兩者的共同性質則由言外之意而得知。這裡"雖"字表示其他所說的總和，"更殊勝"為其他所說。 193 月亮不能與，勝者汝面爭； 愚鈍有瑕疵，此謂遮止喻。 193"不能"等。勝者啊，與你面容相比，愚鈍即冷寂、拙劣，有瑕疵即具有黑斑標記過失。通過詞的雙關而說過失。如是的月亮不能爭辯，而面容則清凈莊嚴，如何與此相似？通過遮止而得知共性，這稱為遮止喻。 193"不能"等。勝者啊，與你的面容相爭，愚鈍即寒冷、不清凈，有瑕疵即具兔形標記或有過失的月亮不能，這樣的譬喻稱為遮止喻。詞義解析為：具有瑕疵。這裡以清凈無瑕的面容，寒冷不清凈有過失的月亮不能相等，如是以雙重遮止而顯示月亮面容這能喻所喻的共同性質關係，故雖有譏喻性質而稱為遮止喻，此為其意。"相爭"作為月亮的修飾語而顯示月亮具有的共性。 194 超越月與蓮，範疇汝面容； 唯與己相等，此謂無共喻。

194.『『Kaccha』』miccādi. Candassa aravindassa ca kacchaṃ padaviṃ atikkamma avatthariya tesa』mavakaṃsato [avatthuyatesamaṇaṃsato (ka.)], tava mukhaṃ attano sarūpeneva samaṃ jātamiti evarūpā asādhāraṇatābhidhānena sadisattapatītiyā asādhāraṇopameti nigadyate.

194.『『Kaccha』』miccādi. He muni tava mukhaṃ candāravindānaṃ lokapūjitānaṃ sasiambujānaṃ kacchaṃ padaviṃ avatthaṃ vā atikkamma attano atulyattena attanā eva samānattavatthuno abhāvā samaṃ jātaṃ, iti īdisā upamā asādhāraṇopamā atulyadhammabhāvassa pakāsanato asādhāraṇopamā nāma hoti. Iha upamābhūtānaṃ candāravindānaṃ mukhassa hīnabhāvapaṭipādanadvārena candāravindehi mukhaṃ tulyanti paññāpanato candāravindā asādhāraṇopamā nāma hoti. Samasaddo mukhagatassa sādhāraṇadhammaṃ joteti. Sesaṃ suviññeyyaṃ.

195.

Sabbambhojappabhāsāro, rāsibhūtova katthaci;

Tavā』nanaṃ vibhātīti, hotā』bhūtopamā ayaṃ.

195.『『Sabba』』iccādi. Katthaci ekaṭṭhāne rāsibhūto sabbesamambhojānaṃ pabhāsārova tavānanaṃ vibhātīti evaṃbhūtā ayaṃ abhūtopamā hoti.

195.『『Sabba』』miccādi. Katthaci ṭhāne rāsibhūto sabbambhojappabhāsārova sakalapadumānaṃ uttamakantipuñjo viya tavānanaṃ vibhāti visesena pabhāti, iti īdisī upamā abhūtopamā avijjamānavatthuno upamitattā abhūtopamā nāma hoti. Arāsi rāsibhūtoti viggaho. Ettha yojanāvibhūto tādisapabhāsārābhāvato avijjamānatthena parikappito.

196.

Patīyate』tthagammā tu, saddasāmatthiyā kvaci;

Samāsappaccayevādi-saddayogaṃ vinā api.

1. Atthagammopamaṃ dasseti 『『patīyate』』iccādi. Atthagammā tu』pamā kvaci kismiñci ṭhāne samāsādisaddānaṃ yogaṃ vinā api saddānaṃ payogavisesādigāḷhena aññathānupapattilakkhaṇena sāmatthiyena patīyate.

2. Tividhaṃ saddagammopamaṃ dassetvā idāni atthagammopamaṃ dasseti 『『patīyate』』tyādinā. Atthagammā tu atthagammopamā pana kvaci ṭhāne samāsapaccayevādisaddayogaṃ vināpi tesaṃ saddānaṃ sambandhaṃ hitvāpi saddasāmatthiyā sambandhe payuttāvasesasaddānaṃ atthasattiyā patīyate. Saddānaṃ sāmatthiyanti viggaho.

197.

Bhiṅgāne』māni cakkhūni, nā』mbujaṃ mukha』mevi』daṃ;

Subyattasadisattena, sā sarūpopamā matā.

1. Udāharati 『『bhiṅge』』ccādinā. Na bhiṅgā ete, kiñcarahi cakkhūnimāni, nambujametaṃ, kintu mukhamevidanti evarūpā sā sarūpopamā matā bhiṅgādīnamaviparītasarūpassa dīpanato. Tenāha 『『subyatte』』tyādi. Subyattena bhiṅgacakkhūnaṃ ambujamukhānañca pariphuṭena sadisattena cañcalattakantyādilakkhaṇena tenevābhedasaṅkāpubbameva vivecitaṃ aññatra cakkhādīsu yaṃ bhiṅgādiññāṇamuppannaṃ, tassa paccakkhānato upamājotakānamivādīnamabhāvepi bhiṅgalocanādīnaṃ sadisattaṃ patīyate sāmatthiyato. Evamuparipi yathāyogaṃ.

我來將這段巴利文直譯成簡體中文： 194"範疇"等。超越、越過月亮和蓮花的範疇，由於貶低它們，你的面容唯與自己的本質相等，如是這樣以說明無共性而理解相似性的稱為無共喻。 194"範疇"等。牟尼啊，你的面容超越了月亮蓮花這些世間所崇敬的月亮蓮花的範疇、地位或狀態，因其無可比擬而唯與自己相等，因無與之相等者，如是這樣的譬喻稱為無共喻，因顯示無相等性質故稱為無共喻。這裡通過顯示作為譬喻的月亮蓮花之低劣性而說明面容與月亮蓮花相等，故月亮蓮花稱為無共喻。"等"字顯示面容具有的共同性質。其餘易解。 195 一切蓮光精，集聚於一處； 汝面如是照，此謂非實喻。 195"一切"等。在某一處集聚的一切蓮花的光精如是照耀你的面容，如是這樣稱為非實喻。 195"一切"等。在某處集聚的一切蓮花光精，即一切蓮花的最上光輝聚集般，你的面容特別照耀，如是這樣的譬喻稱為非實喻，因以不存在之物為譬喻故稱為非實喻。詞義解析為：非聚而集聚。這裡因結合中不顯現如是光精的存在，故以不存在義而設想。 196 義生喻理解，由詞之力生； 雖無複合等，接尾如等詞。 196. 顯示義所生譬喻說"理解"等。義所生喻在某些處雖無複合等詞的結合，也由詞的特殊運用等強力或以不能另作解釋的特徵之力而得以理解。 196. 顯示了三種詞所生譬喻后，現在顯示義所生譬喻，以"理解"等來說。而義所生即義所生譬喻在某處雖無複合、接尾、"如"等詞的結合，即捨棄這些詞的關係，也由詞之力，即在關係中所用其餘詞的義力而得以理解。詞義解析為：詞的力量。 197 此非蜂乃眼，此非蓮是面； 由明顯相似，此稱同形喻。 197. 以"蜂"等舉例。非此為蜂，而是此眼，非此為蓮花，而是此面，如是這樣稱為同形喻，因顯示蜂等的不相反同形。故說"明顯"等。因眼與蜂、面與蓮花的明顯即完全顯現的相似性，即動搖性、美麗性等特徵，正因此在未生分別想之前已區分，對於在他處眼等所生的蜂等認識，因否定它，故雖無表示譬喻的"如"等，蜂與眼等的相似性也由言外之意而得知。以下也隨適宜如是。

1. Idāni udāharaṇamāharati 『『bhiṅgāni』』ccādinā. Imāni bhiṅgāni bhamarā na bhavanti, kiñcarahi cakkhūni. Ambujaṃ na idaṃ padumaṃ na hoti, kintu mukhamevāti. Īdisī sā upamā subyattasadisattena supākaṭena bhiṅgalocanānaṃ ambujamukhānañca tulyabhāvena sarūpopamā nāma hoti. Ettha samāsapaccayaivādisaddapayogābhāvepi 『『bhiṅgānemāni cakkhūni』』ccādinā cakkhumukhesu bhiṅgaambujanti viparītapavattabuddhiṃ paṭisedhetvā cakkhumukhavidhānato cañcalattakantimattādīsu subyattaṃ tulyattaṃ vinā cakkhumukhesu bhiṅgambujabuddhiṃ kīdisamuppajjatīti aññathānupapattilakkhaṇasāmatthiyā upamānabhūtānaṃ bhiṅgambujānaṃ upameyyabhūtānaṃ cakkhumukhānañca sadisattaṃ ñāyati. Suṭṭhu byattaṃ pākaṭanti ca, tañca taṃ sadisattañcāti ca, samānaṃ rūpaṃ sabhāvo yassā upamāyāti ca, sā ca sā upamā cāti ca vākyaṃ.

198.

Mayeva mukhasobhā』sse-tyala』mindu vikatthanā;

Yato』mbujepisā』tthīti, parikappopamā ayaṃ.

198.『『Mayevi』』ccādi. Indu canda, assa munino mukhasobhā vadanajuti mayeva, nāññatrāti evarūpā vikatthanā atthapasaṃsanena alamiti paṭisedho. Kimiti? Yato yasmā kāraṇā sā mukhasobhā ambujepi na kevalamindumhi atthi, no natthīti asatopi tathā vikatthanassa parikappanato vadanamindunopamīyatīti evarūpā ayaṃ parikappopamā.

198.『『Maye』』ccādi. He indu assa imassa lokasāmino mukhasobhā vadanakanti ekake mayi eva, īdisī vikatthanā attasilāghena alaṃ nippayojanaṃ. Kasmāti ce? Yato sā mukhasobhā ambujepi atthi, tasmāti. Iti īdisā ayaṃ upamā parikappopamā nāma hoti. Yatoti aniyamaniddiṭṭhakāraṇaṃ pana ambujepi sā atthīti dassiyamānaṃ padumepi tassa atthittameva. Parikappanāya vuttā upamāti viggaho. Idha candassa avijjamānavikatthanassa vijjamānattena parikappanato sadhammajotakasaddantare asatipi upamānabhūtainduno ca upameyyabhūtamukhassa ca sadisattaṃ imesaṃ dvinnaṃ sadisattaṃ vinā vattuno tādisakappanā kathaṃ hotīti imāya atthasattiyā gamyate.

199.

Kiṃ vā』mbuja』ntobhantāli,

Kiṃ lolanayanaṃ mukhaṃ;

Mama dolāyate citta-

Micca』yaṃ saṃsayopamā.

199.『『Kiṃ vā』』iccādi. Anto bhantā alī bhamarā yasmiṃ, tamīdisamambujaṃ kiṃ vā. Lolāni capalāni nayanāni yasmiṃ, tādisaṃ vā. Jina tavedaṃ mukhaṃ kinti mama cittaṃ dolāyate dolevācarati. Evaṃ pakkhadvayapariggahena saṃsayatīti attho. Iccayamīdisī saṃsayavesena ambujamukhānamopamāvagamā saṃsayopamā.

199.『『Kiṃ vā』mbuje』』ccādi. Antobhantāli abbhantare bhamamānabhamaravantaṃ ambujaṃ kiṃ vā, tuyhaṃ lolanayanaṃ cañcalanettaṃ mukhaṃ kiṃ vāti mama cittaṃ dolāyate ubhayasambhamajananato dolā viya hoti. Iti ayaṃ evarūpā upamā saṃsayopamā dvinnaṃ sadisattassa saṃsayena pakāsitattā saṃsayopamā nāma hoti. Anto bhantā alī yasminti ca, lolāni nayanāni yasminti ca, dolā viya ācaratīti ca, saṃsayena vuttā upamāti ca viggaho. Ihāpi sadhammapakāsake saddantare asatipi yathāvuttavisesanadvayena visiṭṭhānaṃ dvinnaṃ ambujamukhānaṃ saṃsayanimitte tulyatte asati kathaṃ saṃsayo uppajjatīti iminā sāmatthiyeneva tulyadhammasambandho gamyate.

200.

Kiñci vatthuṃ padassetvā,

Sadhammassā』bhidhānato;

Sāmyappatītisabbhāvā,

Pativatthūpamā yathā.

我來將這段巴利文直譯成簡體中文： 197. 現在舉例說"蜂"等。此非蜂即蜜蜂，而是眼睛。此非蓮花即蓮華，而是面容。如是這樣的譬喻因明顯的相似性，即以蜂與眼、蓮花與面的明顯相等性而稱為同形喻。這裡雖無複合、接尾、"如"等詞的使用，以"此非蜂乃眼"等，通過否定在眼面中生起蜂蓮的相反認識，而說明眼面，因為若無在動搖性、美麗性等方面的明顯相等性，如何在眼面中生起蜂蓮的認識？以這不能另作解釋的特徵之力而得知作為能喻的蜂蓮與作為所喻的眼面的相似性。詞義解析為：極為明顯即顯著、那與相似性、具有相同形式本質的譬喻、那與譬喻。 198 唯我有面美，月亮勿誇張； 因蓮亦具此，此謂設想喻。 198"唯我"等。月亮啊，此牟尼的面容光彩唯在我中，不在他處，如是這樣的誇張以稱讚義而制止。為何？因為那面容之美不僅在月中，在蓮花中也有，不是沒有，因設想不存在者如是誇張，故面容以月為譬喻，如是這樣稱為設想喻。 198"唯我"等。月亮啊，此世間主的面容光彩唯獨在我一人中，如是誇張以自誇而止，無意義。若問為何？因為那面容光彩在蓮花中也有，故如是。如是這樣的譬喻稱為設想喻。"因為"是未明確指出的原因，而"在蓮花中也有"則顯示在蓮花中確實存在。詞義解析為：以設想而說的譬喻。這裡因設想月亮不存在的誇張為存在，故雖無表示共性的其他詞，但由"若無這兩者的相似性，如何有如是設想"這義力而得知作為能喻的月與作為所喻的面的相似性。 199 為蓮內蜂舞，為動目之面； 我心如鞦韆，此謂疑惑喻。 199"為"等。內有舞動的蜂者，如是的蓮花為何？具有動搖眼睛者，如是者為何？勝者啊，此是你的面容為何？我心如鞦韆般搖動。如是包含兩方而生疑惑為其義。如是這樣以疑惑形式理解蓮花與面的譬喻稱為疑惑喻。 199"為蓮"等。內有舞動蜂者的蓮花為何？你具動搖眼睛的面容為何？我心如鞦韆，因生兩者的混亂而如鞦韆般。如是這樣的譬喻稱為疑惑喻，因以疑惑顯示兩者的相似性而稱為疑惑喻。詞義解析為：內有舞動蜂者、具動搖眼睛者、如鞦韆般運作、以疑惑說的譬喻。這裡雖無顯示共性的其他詞，但由"若無以如上所述兩種修飾語所限定的蓮花與面在疑惑因由上的相等性，如何生起疑惑"這力量而得知共同性質的關係。 200 顯示某事物，說明其共性； 由相似認知，對事喻如是。

200.『『Kiñci』』iccādi. Kiñci vatthumicchitaṃ sambuddhādikaṃ upadassetvā sadhammassa tena vatthunā kenaci ākārena sadisassa aññassa vatthuno abhidhānato sāmyassa tesaṃ dvinnaṃ sadisattassa patītiyā avasāyassa sambhāvā vijjamānattena pativatthūpamā vuccate. Pativatthunā tathāvidhenādhigatassa vatthuno tulyatā paṭipāditā. Yathetyudāharati.

200.『『Kiñci』』ccādi. Kiñci vatthumicchitaṃ jinādikiñcipadatthaṃ upadassetvā paṭhamaṃ nidassetvā sadhammassa paṭipādanīyaatthena saha kiñci ākārena sadisabhāvassa kassaci vatthuno abhidhānato kathanato sāmyappatītisabbhāvā sadisatāsambandhino parijānanassa vijjamānattā pativatthūpamā vatthuno upaṭṭhitassa jinādipadatthassa tulyatthapakāsanato nāmena pativatthūpamā nāma. Samāno dhammo yassa vā pārijātādino iti ca, samānānaṃ tulyānaṃ upamānopameyyānaṃ bhāvoti ca, sāmyassa patīti ca, sāmyappatītiyā sabbhāvoti ca, pativatthunā vuttā upamāti ca vākyaṃ. Yathāti udāharati.

201.

Janesu jāyamānesu,

Ne』kopi jinasādiso;

Dutiyo nanu nattheva,

Pārijātassa pādapo.

201.『『Janesu』』ccādi. Jāyamānesu janesu majjhe ekopi jano guṇavā jinasādiso sammāsambuddhasamāno na vijjatītyekaṃ tāva vatthu upadassitaṃ, dutiyo iccādi pativatthūpamadassanaṃ, nanūtyanumatiyaṃ, pārijātassa dibbarukkhavisesassa dutiyo samāno pādapo nattheva. Pārijātoyeva rukkhajātīsu uttamo, tathā jino janesūti.

201.『『Janesu』』ccādi. Jāyamānesu janesu ekopi jinasādiso sambuddhasadiso natthi, pārijātassa rukkhassa dutiyo tena samo dutiyo pādapo rukkho natthi eva nanu, nanūti anuññāyaṃ. Tena sabbaññuno aññena atulyabhāvaṃ anujānāti. Iha pārijātarukkhassa aññehi rukkhehi uttamattañca buddhassa aññesu sattesu uttamattañcāti idaṃ dvayaṃ upamānopameyyabhūtānaṃ dvinnaṃ vatthūnaṃ sāmyaṃ nāma, etaṃ sāmyaṃ vuttatthassa samatthanavasena pativatthubhūtapārijātassa rukkhehi asamānattakathaneneva jotitaṃ hoti.

202.

Vākyattheneva vākyattho,

Yadi kocyu』pamīyate;

Ivayuttaviyuttattā,

Sā vākyatthopamā dvidhā.

1. Vākyatthavisayopamaṃ dasseti 『『vākyatthenevi』』ccādinā. Vākyattho kriyākārakasambandhaviseso, teneva, na padatthamattena vākyattho vuttalakkhaṇo koci vattumicchito koci yadi upamīyate sadiso kathyate, sā vākyatthopamā dvidhā bhijjate. Kathaṃ? Yuttā ca viyuttā ca yuttaviyuttā, ivena atthaniddesoyaṃ yuttaviyuttā upamā, tassā bhāvā kāraṇā dvidhāti adhikataṃ.

2. Idāni vākyatthavisayopamaṃ dasseti 『『vākyatthe』』ccādinā. Vākyattheneva kriyākārakasambandhavisesasaṅkhatasamudāyabhūtena vākyatthena koci vattumicchito yo koci vākyattho vuttalakkhaṇo yadi upamīyate sadisabhāvena kathīyate, sā upamā vākyatthopamā nāma hoti. Ivayuttaviyuttattā ivayuttaviyuttavasena dvidhā dvippakārā. Ettha 『『ivā』』ti ivādīnamatthassa gahitattā ivasaddopi tappariyāyasaddāpi gayhante.

Ivayutta

203.

Jino saṃklesatattānaṃ,

Āvibhūto janāna』yaṃ;

Ghammasantāpatattānaṃ,

Ghammakāle』mbudo viya.

我來將這段巴利文直譯成簡體中文： 200"某"等。顯示某所欲之事物如正等覺者等后，由說明與該事物以某種方式相似的另一事物的共性，因相似性即彼二者相似性的認知、確定之存在而稱為對事喻。以如是的對事而說明事物的相等性。以"如"舉例。 200"某"等。顯示某所欲事物，即勝者等某詞義，首先指示后，因說明與所要說明義具有某種方式相似性的某事物，因相似認知的存在，即相似性關係的了知之存在，稱為對事喻，因顯示已顯現事物即勝者等詞義的相等義而以此名稱。詞義解析為：具共同性質的波利耶多[神樹]等、相等即能喻所喻的存在、相似之認知、相似認知之存在、以對事說的譬喻。以"如"舉例。 201 眾生中生起，無一似勝者； 波利耶多樹，豈非無第二。 201"眾生"等。在生起的眾生中，一個具功德者也不見與勝者即正等覺者相等，這是首先顯示的一事，"第二"等是對事喻的顯示，"豈非"表贊同，波利耶多即天界特殊樹木的第二相等樹木確實不存在。波利耶多在樹種中最上，如是勝者在眾生中。 201"眾生"等。在生起的眾生中無一與勝者即正等覺者相似，波利耶多樹無第二與其相等的第二樹木，確實豈非，"豈非"表認可。由此認可一切知者與他不相等性。這裡波利耶多樹超越其他樹木，與佛陀超越其他眾生，此二者是作為能喻所喻的兩事物的相似性，這相似性通過支援所說義而以說明作為對事的波利耶多與樹木不相等而顯示。 202. 若句義以句，義而為譬喻； 有無如字故，此分兩句喻。 202. 顯示句義範圍的譬喻說"以句義"等。句義即動作與作者關係的特徵，以此，非僅以詞義，某所欲說的具上述特徵的句義若以相似而說，那句義喻分兩種。如何？有"如"與無"如"即有無"如"，這是以"如"的義的說明，有無"如"的譬喻，因其性質、原因而分兩種。 202. 現在顯示句義範圍的譬喻說"句義"等。若以句義即以稱為動作與作者關係特徵的總合句義，某所欲說的任何具上述特徵的句義以相似性而說，那譬喻稱為句義喻。因有無"如"字而分兩種。這裡因取"如"的義，故"如"字與其同義詞也包括在內。 有"如"： 203. 勝者為眾生，顯現除煩惱； 如雨雲炎時，除眾熱惱現。

1. Udāharati 『『jino』』iccādi. Saṃklesehi dasavidhehi tattānaṃ santāpaṃ anuppattānaṃ janānaṃ ayaṃ jino sammāsambuddho āvibhūto katakiccattā sammāsambodhādhigamena loke pātubhūto. Ekaṃ tāva vākyamupameyyabhūtaṃ. Kimivetyāha 『『ghamme』』ccādi. Ghammasantāpena tattānaṃ janānaṃ ghammakāle gimhānasamaye ambudo megho viyāti dutiyavākyamupamānabhūtamityayamivayuttā vākyatthopamā. Ettha pubbuttaravākyatthānaṃ visesyavisesanabhāvo ekavākyatthattāva veditabbo. Evamuparipi.

2. Udāharati 『『jino』』ccādinā. Ayaṃ jino eso jitapañcamāro satthā saṃklesatattānaṃ anekappakāra kilesasantāpatattānaṃ janānaṃ āvibhūto katakicco hutvā sabbaññutaññāṇādhigamena loke upaṭṭhito. Kena santattassa kassaci kimiveti ce? Ghammasantāpatattānaṃ janānaṃ ghammakāle gimhasamaye ambudoviya megho iva. Iha uttaravākyattho bhedakattā visesanaṃ hoti, pubbavākyattho pana bhedyattā visesyo hoti. Evaṃ vākyabhede satipi vākyattho ekoveti daṭṭhabbo. Evamuttaratrāpi. Uttaravākye ivasaddo tasmiṃyeva guṇaguṇīpadatthānaṃ sadisattaṃ dīpeti, pubbavākye guṇaguṇīnaṃ sadisattaṃ pana uttaravākyatthassa pubbavākyena samānattaṃ vinā aññathānupapattiyā ñāyati. Saṃklesehi tattāti ca, ghammo eva santāpoti ca, tena tattāti ca, ghammo eva kāloti ca vākyaṃ.

Ivaviyutta

204.

Munindānana』mābhāti, vilāsekamanoharaṃ;

Uddhaṃ samuggatassāpi, kiṃ te canda vijambhanā.

1. Dutiyamāha 『『muninda』』iccādinā. Vilāsena ekamatulyaṃ manoharaṃ dutiyassa tādisassābhāvato munindānanaṃ ābhāti atisayena sobhateti ekaṃ tāva vākyamupameyyabhūtaṃ. Bho canda uddhaṃ gaganatalaṃ samuggatassāpi abbhuṭṭhitassāpi te tava vijambhanā sāhaṃkāraparibbhamanena kiṃ payojanaṃ na kiṃpi, taṃsadisasobhāsampattiyābhāvato. Asadisattaṃ munindānanassa tassa tatopi uddhamuggacchato vilāsamattameva [piyāsamattameva (ka.)] phalasambhavatoti dutiyavākyamupamānabhūtaṃ. Tathā hettha sabbathā sadisatāpatītiyā kariyamānānamuggamanavijambhanānaṃ paṭikkhepena kathañcipi mukhacandānaṃ sādhammapatīti upamāvagamoti ayamivaviyuttavākyatthopamā.

2. Idāni ivaviyuttavākyatthopamaṃyeva udāharati 『『munindānani』』ccādinā. Vilāsekamanoharaṃ līlāya atulyaṃ tatoyeva manoharaṃ munindānanaṃ sabbaññuno vadanaṃ ābhāti atidibbati, tasmā he canda uddhaṃ uccaṃ nabhaṃ samuggatassāpi te tuyhaṃ vijambhanā ahaṃkārena paribbhamanena kiṃ payojanaṃ. Iha pubbavākyatthassa uttaravākyattho ivaviyuttopamā nāma hoti. Tathā hi 『『sabbathā mukhena sadiso bhavāmī』』ti mānaṃ karontassa candassa gaganatalārohopi vijambhanañceti imesaṃ dvinnaṃ paṭikkhepena mukhacandānaṃ vilāsekamanoharattaṃ kantimattasaṅkhātasadisattaṃ ivādīnamabhāvepi viññāyatīti katvā uttaravākyattho pubbavākyatthassa upamā ca visesanañca hoti. Vilāsena ekamatulyanti ca, tañca taṃ manoharañcāti ca viggaho. Apisaddo sambhāvanattho.

205.

Samubbejeti dhīmantaṃ, bhinnaliṅgādikaṃ tu yaṃ;

Upamādūsanāyā』la-metaṃ katthaci taṃ yathā.

我來將這段巴利文直譯成簡體中文： 203. 以"勝者"等舉例。此勝者即正等覺者為具十種煩惱熱惱的眾生顯現，因已成就所作而以證得正等覺於世間出現。這首先是一個作為所喻的句義。如何如是？說"炎"等。如炎熱時節即夏季，為具炎熱熱惱的眾生，雨雲般，這第二句是作為能喻的句義，這是具"如"的句義喻。這裡應知前後句義的所限定與能限定關係因是一句義。以下也如是。 203. 以"勝者"等舉例。此勝者即已勝五魔的導師，為具種種煩惱熱惱的眾生顯現，已成就所作而以證得一切知智於世間現起。若問：如何比喻某具某熱惱者？如炎熱時節即夏季，為具炎熱熱惱的眾生的雨雲般。這裡后句義因能區分而為能限定，而前句義因被區分而為所限定。如是雖有句子分別而應視為一句義。以下也如是。后句中"如"字顯示其中性質與具性質者的詞義之相似性，而前句中性質與具性質者的相似性則因后句義與前句相等，若無此則不能另作解釋而得知。詞義解析為：為煩惱所熱、炎即熱惱、為此所熱、炎即時節。 無"如"： 204 牟尼王面容，以妙態美現； 汝月縱升高，何必自誇張。 204. 說第二以"牟尼王"等。以妙態而無雙地美妙，因無第二如是者，牟尼王面容極其光耀，這首先是一個作為所喻的句義。月亮啊，你雖升向上方天空、上升，你的誇張即以傲慢的執行有何用？毫無用處，因無具有如其般光耀之成就。牟尼王面容的無可比擬，即使它升向更高處也只是誇耀而已，這為可能的果報，這第二句是作為能喻的句義。如是這裡通過否定所作的上升與誇張而以某種方式理解面容與月的共性認知，這是無"如"的句義喻。 204. 現在舉例說明無"如"的句義喻說"牟尼王面"等。以妙態而無雙故而美妙的牟尼王面容，即一切知者的面容極其照耀，因此月亮啊，你雖升向上方高空，你的誇張即以我慢而執行有何用？這裡后句義對前句義是無"如"喻。即如是，通過否定"我以一切方式與面容相似"這樣自負的月亮的升上天空與誇張這兩者，而即使無"如"等也了知面容與月在以妙態無雙為美好、僅以光明為相似性，因此後句義是前句義的譬喻與修飾語。詞義解析為：以妙態而無雙、那與美妙。"雖"字表示設想。 205 性別等相異，令智者厭離； 足以壞譬喻，某處如是者。

1. Dosaparicchede duṭṭhālaṅkatītimupamālaṅkāradūsanaṃ dassetumāha 『『samubbejeti』』ccādi. Yaṃ bhinnaliṅgādikaṃ tu, ādisaddena bhinnavacanahīnatāadhikatādīnaṃ pariggaho. Tusaddo atthajotako, tathāpīti attho. Dhīmantaṃ medhāviṃ samubbejeti na pīṇeti, etaṃ bhinnaliṅgadikaṃ katthaci na sabbattha upamādūsanāya virodhatthaṃ alaṃ samatthaṃ. 『『Taṃ yathe』』ti udāharati.

2. Dosaparicchede dosānamanuddesāvasāne niddiṭṭhāya duṭṭhālaṅkatiyā dassetabbaudāharaṇe –

『『Duṭṭhālaṅkaraṇaṃ tetaṃ, yatthālaṅkāradūsanaṃ;

Tassālaṅkāraniddese, rūpamāvibhavissatī』』ti.

Katapaṭiññānusārena idāni dassetumāha 『『samubbejeti』』ccādi. Yaṃ bhinnaliṅgādikaṃ tu vakkhamānaṃ yaṃ bhinnaliṅgavacanādikaṃ pana dhīmantaṃ paññavantaṃ kaviṃ samubbejeti 『『evaṃ nāma vattabbaṃ siyā』』ti ubbegaṃ janeti, etaṃ bhinnaliṅgādikaṃ upamādūsanāya yathāvuttaupamāvināsanatthaṃ katthaci 『『itthīvāyaṃ jano yāti』』iccādivattabbavisayato aññattha alaṃ samatthaṃ. 『『Taṃ yathā』』ti udāharati. Bhinnaṃ visadisañca taṃ liṅgañceti ca, taṃ ādi yassa visadisavacanādinoti ca, upamāya dūsanamiti ca vākyaṃ.

206.

Haṃsīvā』yaṃ sasī bhinna-

Liṅgā』kāsaṃ sarāniva;

Vijātivacanā hīnā,

Sā』va bhatto bhaṭo』dhipe.

206.『『Haṃsīvāya』』nti ayaṃ sasī cando haṃsīva haṃsīsadiso. Bhinnaliṅgā bhinnaliṅgopamā. 『『Ākāsaṃ sarānivā』』ti vijātivacanā visadisavacanopamā. 『『Bhaṭo adhipe sāmini sāva bhatto』』ti hīnā hīnopamā kukkurassa hīnena jātyādinā adhikassa upamitattā.

206.『『Haṃsi』』ccādi. Ayaṃ sasī cando haṃsī iva haṃsidhenūva hoti. Iccādikopamā bhinnaliṅgā upameyyato bhinnaliṅgattā bhinnaliṅgopamā nāma hoti. Ākāsaṃ nabhaṃ sarānivāti ayaṃ vijātivacanā upameyyena visadisavacanattā vijātivacanopamā nāma hoti. Adhipe sāmini bhaṭo sevako sāva sunakho iva bhattoti ayaṃ hīnā jātihīnena sunakhena uttamassa purisassa upamitattā hīnopamā nāma hoti. Bhinnaṃ liṅgametissāti ca, vividhā jāti sabhāvo asseti ca, vijāti vacanaṃ assā upamāyāti ca viggaho.

207.

Khajjoto bhānumālīva,

Vibhātītyadhikopamā;

Aphuṭṭhatthā balambhodhi,

Sāgaro viya saṃkhubhi.

207.『『Khajjoto』』iccādi. Khajjoto bhānumālīva sūriyo viya vibhātītyadhikopamā adhikena hīnassa upamitattā. Balambhodhi senāsāgaro sāgaro viya saṃkhubhīti aphuṭṭhatthopamā 『『balambhodhī』』ti rūpakena senāya mahantattāvagamato puna 『『sāgaro viyā』』ti upamāya kassaci visesatthassa asaṃphuṭṭhattā.

207.『『Khajjoto』』ccādi. 『『Khajjoto bhānumālīva vibhātī』』ti ayaṃ adhikopamā adhikāya upamāya upamitattā adhikopamā nāma hoti. 『『Balambhodhi senāsamuddo sāgaro viya saṃkhubhī』』ti ayaṃ aphuṭṭhatthā senāya mahattaṃ 『『balambhodhī』』ti tirobhūtaupamāyeva avagataṃ, tasmā puna 『『sāgaro viyā』』ti upamāya phusitabbatthassābhāvā aphuṭṭhatthopamā nāma hoti. Aphuṭṭho attho etissāti ca, balaṃ eva ambhodhīti ca vākyaṃ.

208.

Cande kalaṅko bhiṅgove-

Tyu』pamāpekkhinī ayaṃ;

Khaṇḍitā keravākāro,

Sakalaṅko nisākaro.

我來將這段巴利文直譯成簡體中文： 205. 為顯示過失章節中已說的不當修飾的譬喻修飾之破壞，說"令厭離"等。"性別等相異"中，等字包括數的相異、不足過多等。"但"字表示義，意為"雖然如是"。令具智慧者厭離而不悅，這性別等相異在某些處非一切處足以破壞譬喻、違背之義。以"如是"舉例。 205. 在過失章節中過失列舉結尾所說的不當修飾應顯示的例子— "彼不當裝飾，即譬喻之壞； 于譬喻說明，其形將顯現。" 依照所作承諾現在說"令厭離"等。但凡將說的性別數等相異令具慧的詩人厭離，生起"應如是說"的厭惡，這性別等相異足以破壞譬喻，即破壞如上所說的譬喻，在某處即除"如此人如女"等應說處外的其他處。以"如是"舉例。詞義解析為：相異即不同且那是性別、那為不同數等之首、譬喻的破壞。 206 如雌鵝此月，性別異喻也； 空如湖異數，仆如狗卑喻。 206"如雌鵝"即此月亮如雌鵝，似雌鵝。性別異即性別異喻。"空如湖"是異數即異數喻。"仆于主如狗般忠"是卑喻，因以卑劣的種姓等譬喻高貴者。 206"雌鵝"等。此月亮如雌鵝、如母鵝。如是等譬喻因與所喻性別相異而稱為性別異喻。虛空如湖這譬喻因與所喻數不同而稱為異數喻。僕人于主人如狗般忠誠這譬喻因以種姓低下的狗譬喻高貴之人而稱為卑喻。詞義解析為：具異性別者、具異種性質者、具異數的譬喻。 207 螢火如日照，此謂過勝喻； 軍海如海動，此謂義不及。 207"螢火"等。螢火如具光鬘者即如太陽照耀是過勝喻，因以高者譬喻低者。軍海如海動搖是義不及喻，因以"軍海"隱喻而了知軍隊之大，再以"如海"譬喻而不及某特殊義。 207"螢火"等。"螢火如具光鬘者照耀"，這是過勝喻，因以過勝的譬喻所喻而稱為過勝喻。"軍海如海動搖"，這是義不及喻，軍隊之大已由"軍海"這隱藏譬喻得知，因此再以"如海"譬喻而無可觸及之義，故稱為義不及喻。詞義解析為：具不及義者、軍即是海。 208 月有暗如蜂，此待喻而成； 缺圓具暗月，此為破壞喻。

208.『『Cande』』iccādi. Kalaṅko bhiṅgo viyātyayamupamā 『『cande kusumagacchasadise』』 ityupamantaramapekkhateti yato cande bhiṅgo na sambhavati, pupphagacche tu sambhavatīti ayamupamā upamāpekkhinī. Sakalaṅko sasalakkhaṇo nisākaro cando keravākāro kumudasannibhoti khaṇḍitopamā keravassa antokaṇhattaṃ paṭipādetuṃ 『『sabhiṅgakeravākāro』』ti vattabbattā.

208.『『Cande』』ccādi. 『『Cande kalaṅko bhiṅgo ivā』』ti ayaṃ upamāpekkhinī candassaupamābhūtapupphagacchakādiapekkhanato upamāpekkhinī nāma hoti. Cande bhiṅgapavattiyā abhāvato tassa visayabhūtapupphagacchakādi candassa upamattena gahetvā avuttattā duṭṭhāti adhippāyo. Sakalaṅko kalaṅkasahito nisākaro cando keravākāro kumudasadisoti ayaṃ khaṇḍitā candagataṃ kaṇhattaṃ pakāsetuṃ 『『sabhiṅgakeravākāro』』ti vattabbe bhiṅgopamābhāvassa khaṇḍitattā khaṇḍitopamā nāma hoti. Upamaṃ apekkhatīti ca, khaṇḍaṃ itā gatāti ca, khaṇḍena itā yuttā vāti ca, keravassākāro asseti ca, saha kalaṅkena vattatīti ca vākyaṃ.

209.

Iccevamādirūpesu, bhavanti vigatādarā;

Karonti cā』daraṃ dhīrā, payoge kvacideva tu.

1. Vuttaṃ nigameti 『『icceva』』mādinā. Rūpesu payogesu. Vigato apagato ādaro sambhāvanā yesaṃ tathā bhavanti. Kiṃ bhinnaliṅgādikaṃ niyamenānādaraṇīyameva, aniyameneti [niyameneti (ka.)] ce gayhūpagampi atthīti āha 『『karonti』』ccādiṃ. Kvacideva tu payoge dhīrā kavayo ādaraṃ karonti cāti. Casaddo vattabbantaratthaṃ samuccinoti.

209.『『Icce』』ccādi. Iti anantaraṃ niddiṭṭhesu evamādirūpesu payogesu dhīrā vigatādarā bhavanti. Imeyeva dhīrā kvacideva tu payoge bhinnaliṅgādike ādaraṃ karonti ca. Iti evaṃ ayaṃ pakāro ādi yesamiti ca, tāni ca tāni rūpāni ceti ca, vigato ādaro yesamiti ca viggaho. Casaddo vākyantarasamuccaye. Tasmā vigatādaratthena aññamādarakaraṇaṃ vuccamānakathāsantatiṃ ākaḍḍhati.

210.

Itthīvā』yaṃ jano yāti,

Vadatyesā pumā viya;

Piyo pāṇā ivā』yaṃ me,

Vijjā dhanamiva』ccitā.

1. Udāharati 『『itthi』』ccādi. Ayaṃ jano itthīva yāti kriyānuvattito. Esā itthī pumāva puriso viya vadati tādisassa pāgabbhiyayogato. Ettha liṅganānattamupamānopameyyānaṃ. Ayamicchito koci me pāṇā iva piyo iṭṭho, vijjā byākaraṇādayo dhanamiva accitā rāsikatāti vacanabhedo.

2. Idāni bhinnaliṅgānaṃ gahetabbavisayaṃ dasseti 『『itthīvā』ya』』miccādinā. Ayaṃ jano itthīva avisadagamanena mahilā viya yāti. Esā itthī pumā viya tādisapāgabbhiyayuttattā puriso viya vadatīti. Iha dvinnaṃ upamānopameyyānaṃ liṅgabhede satipi kavayo ādaraṃ karonti. Ayaṃ puriso me mama pāṇā iva[pāṇā iva jīvo iva (ka.)] āyavova piyo. Accitā sañcitā vijjā byākaraṇanighaṇṭuādayo dhanamiva hontīti. Ettha upamānopameyyānaṃ vacanato visesatte satipi iṭṭhameva.

211.

Bhavaṃ viya mahīpāla, devarājā virājate;

Ala』maṃsumato kacchaṃ, tejasā rohituṃ ayaṃ.

1. Hīnādhikamuttamudāharaṇamāha 『『bhavaṃ viyi』』ccādi. Mahīpāletyāmantanaṃ, devarājā bhavaṃ viya virājate. Iti hīnenāpi hoti. Evaṃvidhe samucite visaye liṅgavacanabhedādikaṃ nopamaṃ dūsetīti [dassetīti (ka.)].

我來將這段巴利文直譯成簡體中文： 208"月"等。"暗如蜂"這譬喻因期待"月如花叢"這另一譬喻，因蜂在月中不可能有，而在花叢中可能有，故這譬喻稱為待喻。具暗即具兔標記的夜光者即月亮如柔軟的睡蓮是破壞喻，因為為顯示睡蓮內部的黑暗應說"如具蜂的睡蓮"。 208"月"等。"月中暗如蜂"這是待喻，因期待作為月的譬喻的花叢等而稱為待喻。因月中無蜂的存在，未說取其處所花叢等為月的譬喻故為不當，此為其意。具暗即具黑斑的夜光者即月亮如睡蓮，這是破壞喻，因為為顯示月中的黑暗應說"如具蜂的睡蓮"，而無蜂的譬喻故破壞而稱為破壞喻。詞義解析為：期待譬喻、已去至破壞或與破壞相應、具睡蓮形、與暗共在。 209 如是等形式，智者不重視； 然于某運用，亦復生敬重。 209. 以"如是"等總結所說。于形式即運用中。已去除即遠離了重視即尊敬的如是成為。若問性別等相異是否必定不當重視，非必定，因為也有可接受的，故說"生"等。但在某運用中智者詩人也生敬重。"也"字總攝其他所說。 209"如是"等。于如是剛才所說等形式運用中智者不重視。這些智者但于某運用中對性別等相異也生敬重。詞義解析為：如是為首的、那些與形式、已去重視者。"也"字總攝其他句。因此以不重視義而說另作敬重牽引所說話語的相續。 210 此人如女去，彼女似男言； 如命此愛我，學問如財積。 210. 以"女"等舉例。此人如女去，隨順動作。彼女如男似男人說，因具如是傲慢。這裡是能喻所喻的性別差異。此某所愛者如我的生命可愛，學問即文法等如財富被積聚，這是數的差異。 210. 現在顯示性別相異的可取處說"如女"等。此人以不穩重行走如女人般而去。彼女因具如是傲慢而如男人般說話。這裡雖有兩個能喻所喻的性別差異，詩人也生敬重。此人如我的生命般可愛。被積聚的學問即文法詞典等如財富。這裡雖有能喻所喻的數的差異也是可取的。 211 大地守護者，如卿天王耀； 此能以威光，登日道足矣。 211. 說卑高的最上例子"如卿"等。"大地守護者"是稱呼，天王如卿光耀。如是也用卑者。在如是適當處所性別數等差異不壞譬喻。

211.『『Bhava』』miccādi. Mahīpāla bho rāja, devarājā sakko devarājā bhavaṃ viya virājateti. Ettha sakkamupādāya 『『bhavaṃ viyā』』ti hīnattepi iṭṭhameva. Ayaṃ rājā aṃsumato sūriyassa kacchaṃ padaviṃ tejasā ārohituṃ pattuṃ alaṃ samatthoti. Ettha tejasā adhikopi sūriyo upamābhūto iṭṭhova, 『『kacchaṃ ārohitu』』nti ivasaddapariyāyo. Īdisaṃ bhinnaliṅgādikopamādikaṃ upamādūsanaṃ na karoti.

212.

Upamānopameyyānaṃ, abhedassa nirūpanā;

Upameva[upamāva (sī. ka.)]tirobhūta-bhedā rūpakamuccate.

1. Rūpakaṃ nirūpayati 『『upamāne』』ccādinā. Upamānopameyyānaṃ yathāvuttānaṃ abhedassa nānattābhāvassa nirūpanā āropanena upamānopameyyānamabhedaṃ rūpayati dassetīti rūpakamuccate. Upamānassa upamānopameyyānamabhedāropanena tirobhūto apākaṭo bhedo nānattaṃ yassāti tādisī upameva yathāvuttalakkhaṇā rūpakamuccate 『『rūpaka』』nti. 『『Padambuja』』nti ettha padameva ambujasadisattā ambujaṃ rupyate. Ityupameyyopamānabhūtānaṃ padambujānamabhedāropanena upamānopameyyagatasādhammasaṅkhātāyapi upamāya bhedo vijjamānopi tirohito. Na tu āvibhūto [abbhuto (ka.)] 『『padaṃ ambujamive』』ti. Sā copamā tathāvidhā upamānopameyyānamabhedamāyāti nāmāti rūpakamuccateti adhippāyo.

2. Idāni uddiṭṭhakkamena rūpakālaṅkāraṃ dasseti 『『upamāno』』ccādinā. Upamānopameyyānaṃ anantaraniddiṭṭhaupamānopameyyānaṃ abhedassa sabhāvato bhede satipi vibhūtasadisattaṃ nissāya 『『so eso, eso so』』ti vattārehi parikappitassa abhedassa nirūpanā upamānopameyyapadatthesu buddhiyā āropanaṃ nissāya tirobhūtabhedā 『『padaṃ ambujamivā』』ti evaṃ pākaṭanānattaṃ vinā 『『padambuja』』nti tirohitabhedā upameva padatthānaṃ sādhammasaṅkhātā upamā eva rūpakaṃ iti vuccate. Vibhūtasadisattaṃ nissāya upamānopameyyavatthūni abhedena gayhanti. Tesamabhedaggahaṇeneva te nissāya pavattamānabhinnasādhammasaṅkhātāya upamāyapi bhedo tirohito hoti. Evaṃ tirobhūtanānattavantasādhammasaṅkhātā upamā eva vatthūnamabhedaṃ dīpetīti rūpakaṃ nāma hotīti adhippāyo. Tirobhūto bhedo yasseti ca, abhedaṃ rūpayati pakāsetīti ca vākyaṃ.

213.

Asesavatthuvisayaṃ, ekadesavivatti ca;

Taṃ dvidhā puna paccekaṃ, samāsādivasā tidhā.

1. Tassa bhedaṃ niddisati 『『asesa』』iccādinā. Asesavatthu visayo yassa taṃ tathāvidhañca, ekadese avayave vivattatīti ekadesavivatti ceti taṃ rūpakaṃ dvidhā, puna paccekaṃ visuṃ visuṃ samāsādivasā upamānopameyyānaṃ katasamāsattā samāsarūpaka asamāsarūpaka samāsāsamāsarūpakavasena tidhā siyā.

213.『『Asesi』』ccādi. Taṃ rūpakaṃ asesavatthuvisayaṃ ekadesavivatti cāti dvidhā hoti, puna paccekaṃ taṃ dvayampi samāsādivasā samāsarūpakaṃ asamāsarūpakaṃ samāsāsamāsarūpakañceti imesaṃ bhedena tidhā hoti. Asesaṃ vatthu visayo asseti ca, ekadese vivattatīti ca, ekaṃ ekaṃ patīti ca, samāso samāsarūpakaṃ ādi yesamiti ca, tesaṃ vaso bhedoti ca, tīhi pakārehīti ca viggaho.

Asesavatthuvisayasamāsa

214.

Aṅgulīdalasaṃsobhiṃ, nakhadīdhitikesaraṃ;

Sirasā na piḷandhanti, ke munindapadambujaṃ.

我來將這段巴利文直譯成簡體中文： 211"卿"等。大地守護者即王啊，天王即帝釋天王如卿光耀。這裡雖對帝釋說"如卿"是卑下，也是可取的。此王以威光足以登上、到達具光者即太陽的道路。這裡雖以威光超勝的太陽為譬喻也是可取的，"登道"是"如"字的同義詞。如是這樣的性別等差異的譬喻等不構成譬喻的破壞。 212 能喻與所喻，顯示無差異； 譬喻隱差別，此謂為隱喻。 212. 解說隱喻說"能喻"等。能喻所喻如上所說的無差異即無不同的顯示，以置加而顯示能喻所喻的無差異故稱為隱喻。譬喻即如上所述特徵，以置加能喻所喻的無差異而隱藏即不顯現差異即不同者，如是稱為隱喻。如"足蓮"中，足因似蓮花而成為蓮花。如是以置加所喻能喻的足與蓮的無差異，雖有稱為能喻所喻共性的譬喻的差異也隱藏了。而非如"足如蓮花"般顯現。那譬喻如是以能喻所喻的無差異幻相而稱為隱喻，此為其意。 212. 現在依所說次序顯示隱喻修飾說"能喻"等。能喻所喻即剛才所說的能喻所喻的無差異，雖實有差異，但依明顯相似性而說話者設想"此即彼，彼即此"的無差異的顯示，依以知識置加於能喻所喻詞義中而隱藏差異，不如"足如蓮花"般顯現差異，而如"足蓮"般隱藏差異的譬喻即詞義的共性譬喻稱為隱喻。依明顯相似性而以無差異取能喻所喻事物。以取其無差異，依之而生的不同共性譬喻的差異也隱藏。如是具隱藏差異的共性譬喻即顯示事物無差異故稱為隱喻，此為其意。詞義解析為：具隱藏差異者、顯示無差異。 213 遍滿一切境，及區域性轉異； 此分為二種，各復分三類。 213. 說其分類說"遍滿"等。遍滿一切境者如是，及區域性即支分轉異者，如是隱喻分二種，再各別即分別依複合等，因能喻所喻已作複合而有複合隱喻、非複合隱喻、複合非複合隱喻三種。 213"遍滿"等。那隱喻分為遍滿一切境和區域性轉異二種，再各別那兩種依複合等分為複合隱喻、非複合隱喻、複合非複合隱喻三種。詞義解析為：遍滿為境者、于區域性轉異、各個、複合隱喻為首者、彼等之分類、以三種。 遍滿境複合： 214 指蓮葉莊嚴，光耀爪花蕊； 誰不以頭戴，牟尼王足蓮。

1. Udāharati 『『aṅguli』』ccādi. Aṅgulīhiyeva upamānagammattā siniddhatambāhi dalehi pattehi saṃsobhiṃ accantaṃ virocamānaṃ nakhānaṃ dīdhitiyo kiraṇā eva kesarāni yattha tādisaṃ munindassa padameva ambujaṃ sirasā muddhanā ke nāma janā na piḷandhanti pasādhanavasena na dhārentīti. Idamasesavatthuvisayaṃ samāsarūpakaṃ aṅgino padassa aṅgānamaṅgulyādīnamasesānaṃ rūpanato. Evamuparipi yathāyogaṃ.

2. Idāni udāharati 『『aṅguli』』ccādi. Aṅgulīdalasaṃsobhiṃ aṅgulisaṅkhatehi pattehi saṃsobhiṃ nakhadīdhitikesaraṃ nakharaṃsisaṅkhatakesaraṃ munindapadambujaṃ sirasā ke na piḷandhanti. Visesyabhūtaṃ caraṇaṃ visesanabhūtā aṅgulī nakhadīdhiti ceti imesaṃ upamābhūtehi ambujadalakesarehi abhedakappanāya ekattaṃ gahetvā samāseneva niddiṭṭhattā idaṃ asesavatthuvisayasamāsarūpakaṃ nāma. Aṅguliyo eva dalānīti ca, tehi saṃsobhīti ca, nakhesu dīdhitiyoti ca, tā eva kesarāni asseti ca vākyaṃ.

Asesavatthuvisayaasamāsa

215.

Ratanāni guṇā bhūrī, karuṇā sītalaṃ jalaṃ;

Gambhīrattamagādhattaṃ, paccakkho』yaṃ jino』mbudhi.

215.『『Ratanāni』』iccādi. Ayaṃ jino sammāsambuddho, paccakkho na parokkho amhākaṃ ambudhi sāgaro. Kathaṃ? Ye tassa bhūrī bahavo guṇā mettādayo, te ratanāni atulyadullabhadassanādisādhammena. Yā tassa karuṇā, sā sītalaṃ jalaṃ sakalajanasantāpāpahattasādhammena. Yaṃ tassa gambhīrattamanuttānatā lābhādīsu, taṃ agādhattamakalalambhaso ambudhiṭṭhatāsādhammenāti idamasesavatthuvisayaṃ asamāsarūpakaṃ.

215.『『Ratanāni』』ccādi. Ayaṃ jino amhākaṃ paccakkho ambudhi sāgaro, tathā hi tassa bhūrī guṇā sīlasamādhiādayo ratanāni cittīkatādisādhammato ratanāneva, karuṇā anaññasādhāraṇakaruṇā sītalaṃ jalaṃ santāpavinodanasādhammena sītalajalameva hoti, gambhīrattaṃ lābhālābhādīsu ekākāratā agādhattaṃ gambhīratā eva hoti. Idaṃ asesavatthuvisayaasamāsarūpakaṃ. 『『Bhūrī』』ti abyayaṃ.

Asesavatthuvisayamissaka

216.

Candikā mandahāsā te, muninda vadaninduno;

Pabodhayatya』yaṃ sādhu-manokumudakānanaṃ.

216.『『Candikā』』iccādi. 『『Muninda』』iccāmantanaṃ, te vadanameva indu vadaninduno iti samāsarūpakaṃ, ayaṃ mandahāsā candikā candakantiyo, asamāsarūpakaṃ. Sādhūnaṃ manāniyeva kumudāni keravāni, samāsarūpakaṃ. Tesaṃ kānanaṃ vanaṃ, pabodhayati vikāsayatīti idaṃ samāsāsamāsarūpakaṃ.

216.『『Candi』』ccādi. He munindate tuyhaṃ vadaninduno mukhacandassa mandahāsā mandamihitabhūtā candikā candakantiyo, 『『aya』』nti jātyekavacanena mandahāsacandikā niddiṭṭhā. Atha vā ayaṃ vadanindu. Sādhumanokumudakānanaṃ sappurisānaṃ cittasaṅkhātakeravakānanaṃ pabodhayati vikāsayati. 『『Candikā mandahāsā』』ti asamāsarūpakaṃ. 『『Vadaninduno』』ti ca 『『manokumudakānana』』nti ca samāsarūpakaṃ. Tasmā idaṃ asesavatthuvisayasamāsāsamāsarūpakaṃ. Mandā ca te hāsā cāti ca, vadanameva indūti ca, sādhūnaṃ manānīti ca, tāniyeva kumudānīti ca, tesaṃ kānanamiti ca viggaho.

217.

Asesavatthuvisaye, pabhedo rūpake ayaṃ;

Ekadesavivattimhi, bhedo dāni pavuccati.

1. Nigamayati 『『asesi』』ccādinā. Dutiyassa pabhedaṃ vattuṃ paṭijānāti 『『eki』』ccādinā.

我來將這段巴利文直譯成簡體中文： 214. 舉例說"指"等。以指作為能喻而以光滑紅色的葉即瓣莊嚴極其照耀，以爪的光芒即光線作為花蕊的如是牟尼王的足即蓮花，何人不以頭頂即頭上作裝飾而戴持？這是遍滿一切境的複合隱喻，因全體即足的全部支分即指等被隱喻。以下也如是適當。 214. 現在舉例說"指"等。以指葉莊嚴即以稱為葉的指莊嚴，爪光花蕊即以稱為花蕊的爪光，誰不以頭戴牟尼王足蓮？因以所限定的足與能限定的指、爪光等與作為譬喻的蓮葉花蕊設想無差異而取為一體，以複合方式說明，故這稱為遍滿一切境的複合隱喻。詞義解析為：指即是葉、以彼莊嚴、爪中光、彼即其花蕊。 遍滿境非複合： 215 功德為寶珠，悲心為清水； 深邃為無底，現見勝者海。 215"寶珠"等。此勝者即正等覺者，現見非隱藏於我等的大海。如何？他的眾多即廣大的功德即慈等，以無比難見等共性為寶珠。他的悲心以除一切眾生熱惱等共性為清水。他在利養等中的深邃即非淺顯性以不可測底共性為無底性，這是遍滿一切境的非複合隱喻。 215"寶珠"等。此勝者是我等的現見大海，即如是他的廣大功德即戒定等以尊重等共性即是寶珠，無上悲心以除熱惱共性即是清水，在得失等中的深邃即同一性即是無底的深度。這是遍滿一切境的非複合隱喻。"廣大"是不變詞。 遍滿境混合： 216 牟尼王月面，微笑為月光； 此能令善人，心蓮林開放。 216"月光"等。"牟尼王"是稱呼，你的面即是月為面月是複合隱喻，這微笑是月光是非複合隱喻。善人的心即是睡蓮是複合隱喻。彼等的林即園，令開放即使展開，這是複合非複合隱喻。 216"月"等。牟尼王啊，你的面月即月面的微笑即輕笑的月光即月亮光芒，以"這"性的單數說微笑月光。或者這面月。令善人心睡蓮林即善人心稱為睡蓮林開放即展開。"月光微笑"是非複合隱喻。"面月"和"心睡蓮林"是複合隱喻。因此這是遍滿一切境的複合非複合隱喻。詞義解析為：輕且是笑、面即是月、善人之心、彼即睡蓮、彼等之林。 217 遍滿一切境，隱喻分如是； 區域性轉異中，分別今當說。 217. 以"遍滿"等總結。以"區域性"等承諾說第二種分類。

217.『『Asese』』ccādi. Asesavatthuvisaye rūpake ayaṃ 『『aṅgulīdalasaṃsobhiṃ』』iccādikaṃ udāharaṇattayaṃ pabhedo hoti. Idāni ekadesavivattimhi rūpake bhedo viseso pavuccati.

Ekadesavivattisamāsa

218.

Vilāsahāsakusumaṃ, rucirādharapallavaṃ;

Sukhaṃ ke vā na vindanti, passantā munino mukhaṃ.

218.『『Vilāsa』』iccādi. Vilāsena yutto hāsoyeva kusumaṃ yassa. Ruciro manuñño adharoyeva pallavo yassa. Tādisaṃ munino mukhaṃ passantā ke nāma janā sukhaṃ na vindanti sabbepīti. Idaṃ aṅgāni hāsādīni rūpayitvā mukhamaṅgi na rūpitanti ekadesavivattisamāsarūpakaṃ. Evaṃ uparipi yathāyogaṃ.

218.『『Vilāsi』』ccādi. Vilāsahāsakusumaṃ līlāyuttahāsasaṅkhatapupphaṃ rucirādharapallavaṃ manuññaadharasaṅkhātakisalayaṃ munino mukhaṃ passantā ke vā ke nāma janā sukhaṃ na vindanti pītisukhaṃ nānubhonti, anubhavanteva. Visesanabhūtānaṃ hāsaadharānaṃ upamābhūtakusumapallavehi abhedaṃ dassetvā visesyabhūtassa mukhassa aññataraupamāvatthunā abhedena avuttattā abhedāropanaṃ ekadeseyeva vivattīti idaṃ ekadesavivattisamāsarūpakaṃ. Vilāsena yutto hāsoti ca, soyeva kusumaṃ asseti ca, ruciro ca so adharo ceti ca, soyeva pallavo asseti ca vākyaṃ.

Ekadesavivattiasamāsa

219.

Pādadvandaṃ munindassa, dadātu vijayaṃ tava;

Nakharaṃsī paraṃ kantā, yassa pāpajayaddhajā.

219.『『Pāda』』iccādi. Munindassa vijayino pādadvandaṃ tava vijayaṃ paṭipakkhaparābhavaṃ dadātu. Kīdisaṃ? Yassa paramaccantaṃ kantā manuññā nakharaṃsī pāpānaṃ lobhādīnaṃ jaye ussitā dhajā ketavoti. Idamekadesavivattiasamāsarūpakaṃ.

219.『『Pāde』』ccādi.Yassa sambuddhassa paraṃ atisayena kantā manuññā nakharaṃsī caraṇanakhakantiyo pāpajayaddhajā pāpavijaye ussāpitadhajāyeva honti, tassa munindassa pādadvandaṃ caraṇayugaḷaṃ tava tuyhaṃ vijayaṃ paṭipakkhaparābhavaṃ dadātūti. Nakharaṃsīnaṃ upamābhūtadhajehi abhedamāropetvā 『『pādadvanda』』miti anirūpitattā ekadesavivattiasamāsarūpakaṃ nāma. Pāpānaṃ jayoti ca, tasmiṃ dhajāti ca viggaho.

Ekadesavivattimissaka

220.

Sunimmalakapolassa, munindavadaninduno;

Sādhuppabuddhahadayaṃ, jātaṃ keravakānanaṃ.

220.『『Sunimmala』』iccādi. Sunimmalo kapolo yassa, tassa munindavadaninduno sādhūnaṃ pabuddhaṃ dhammāvabodhavasena vikasitaṃ hadayaṃ cittaṃ keravakānanaṃ jātanti ekadesavivattisamāsāsamāsarūpakaṃ.

220.『『Sunimmali』』ccādi. Sunimmalakapolassa munindavadaninduno sādhuppabuddhahadayaṃ sajjanānaṃ catusaccāvabodhena pasannamānasaṃ keravakānanaṃ kumudavanaṃ jātanti. Vadanahadayānaṃ upamābhūtehi indukeravehi abhedāropanaṃ katvā kapolassa maṇḍalādīhi upamāvisesehi anirūpitattā ekadesavivattisamāsāsamāsarūpakaṃ. Ettha samāso nāma vadanindūnameva. Asamāso nāma hadayakeravānamevāti. Tathā hi rūpakavisaye samāsāsamāsattaṃ upamānopameyyapadānaṃ dvinnamevāti. Suṭṭhu nimmaloti ca, so kapolo assāti ca, munindavadanameva indūti ca, pabuddhañca taṃ hadayañcāti ca, sādhūnaṃ pabuddhahadayamiti ca, keravānaṃ kānanamiti ca vākyaṃ.

221.

Rūpakāni bahūnyeva, yuttāyuttādibhedato;

Visuṃ na tāni vuttāni, etthe』va』ntogadhāni』ti.

我來將這段巴利文直譯成簡體中文： 217"遍滿"等。在遍滿一切境的隱喻中，這"以指葉莊嚴"等三個例子是分類。現在說區域性轉異隱喻中的分別差異。 區域性轉異複合： 218 妙態笑為花，美麗唇為葉； 見牟尼面容，誰不生歡喜。 218"妙態"等。具有以妙態相應的笑即是花，具有美麗可意的唇即是葉，見如是牟尼面容何等眾生不得喜樂，即一切皆得。這因隱喻支分即笑等而不隱喻主體即面，故為區域性轉異複合隱喻。以下也如是適當。 218"妙態"等。妙態笑花即具優雅笑稱為花，美麗唇葉即可意唇稱為嫩葉的牟尼面容，誰見而不得喜樂即不經驗喜樂？必定經驗。因顯示能限定的笑唇與作為譬喻的花葉無差異，而不說所限定的面與任一譬喻事物無差異，故無差異置加僅在區域性轉異，這是區域性轉異複合隱喻。詞義解析為：具妙態之笑、彼即是其花、美麗且是唇、彼即是其葉。 區域性轉異非複合： 219 愿牟尼王足，雙足賜汝勝； 彼爪光極美，為破惡勝幢。 219"足"等。愿勝者牟尼王的雙足賜予你勝利即降伏對敵。如何？彼極其美妙可意的爪光即是惡即貪等勝利時豎立的幢即旗幟。這是區域性轉異非複合隱喻。 219"足"等。彼正等覺者的極其美妙可意的爪光即足爪光芒即是惡勝幢即破惡時豎立的旗幟，愿那牟尼王的雙足即足雙賜予你的勝利即降伏對敵。因置加爪光與作為譬喻的旗幟無差異，而"雙足"未作隱喻，故稱為區域性轉異非複合隱喻。詞義解析為：惡之勝、其中之幢。 區域性轉異混合： 220 牟尼王月面，兩頰極清凈； 善人心睡蓮，林中已開放。 220"極清凈"等。具極清凈兩頰者，彼牟尼王面月的善人已開即依法覺悟而展開的心意成為睡蓮林，這是區域性轉異複合非複合隱喻。 220"極清凈"等。具極清凈兩頰的牟尼王面月的善人開悟心即善人以了悟四諦而凈信的意成為睡蓮林即睡蓮園已生。因作置加面心與作為譬喻的月睡蓮無差異，而兩頰未以月輪等特殊譬喻隱喻，故為區域性轉異複合非複合隱喻。這裡複合只是面月，非複合只是心睡蓮。即如是在隱喻範圍中複合非複合性只在能喻所喻兩詞。詞義解析為：極其清凈、彼是其兩頰、牟尼王面即是月、已開且是心、善人已開心、睡蓮之林。 221 隱喻諸多種，依合否等異； 不別說彼等，此中已包含。

221.

Ettakoyeva kiṃ rūpakabhedoti āha

『『Rūpakāni』』ccādi; Subodhaṃ; Tattha –

『『Sitapupphujjalaṃ lola-nettabhiṅgaṃ tavānanaṃ;

Kassa nāma mano dhīra, nākaḍḍhati manohara』』nti.

Yuttarūpakaṃ yuttattā pupphabhiṅgānaṃ, tadanusārena ayuttarūpakādipi viññeyyanti.

1. Rūpakāni punapi santīti dassetumāha 『『rūpakāni』』ccādi. Rūpakāni yuttāyuttādibhedato yuttarūpakaayuttarūpakādibhedena bahūni eva honti, tāni rūpakāni ettheva rūpake antogadhāni. Iti tasmā kāraṇā tāni visuṃ na vuttāni. Anto majjhe gadhāni pavattānīti viggaho.

『『Sitapupphujjalaṃ lola-nettabhiṅgaṃ tavānanaṃ;

Kassa nāma mano dhīra, nākaḍḍhati manohara』』nti.

Ettha pupphabhiṅgānaṃ aññamaññayuttattā yuttarūpakaṃ nāma.

He dhīra sitapupphujjalaṃ mandahasitasaṅkhātehi kusumehi vijotantaṃ lolanettabhiṅgaṃ manoharaṃ tavānanaṃ kassa nāma mano nākaḍḍhatīti. Imassa paṭipakkhato ayuttarūpakaṃ veditabbaṃ.

222.

Candimā』kāsapaduma-miccetaṃ khaṇḍarūpakaṃ;

Duṭṭha』mambhoruhavanaṃ, nettāni』ccādi sundaraṃ.

1. Rūpakassa virodhāvirodho upamāyamivo』hituṃ sakkāti upalakkheti 『『candimā』』iccādinā. Ettha ākāsassa taḷāke rūpite candassa padumattaṃ rūpakaṃ yuttanti etaṃ khaṇḍarūpakaṃ duṭṭhaṃ, 『『ambhoruhavanaṃ nettāni』』ccādi tu vacanabhedepi sundaraṃ.

2. Rūpake dosādosaṃ upamāyaṃ viya parikappetvā gahetabbanti upadisanto āha 『『candimi』』ccādi. 『『Candimā cando ākāsapaduma』』nti etaṃ khaṇḍarūpakaṃ ākāsassa taḷākattena anirūpitattā khaṇḍarūpakaṃ nāma. Duṭṭhaṃ khaṇḍitopamā viya dosaduṭṭhaṃ nāma. 『『Ambhoruhavanaṃ nīluppalavanaṃ nettānī』』tiādikaṃ upamānopameyyānaṃ vacananānattepi sundarameva.

223.

Pariyanto vikappānaṃ, rūpakasso』pamāya ca;

Natthi yaṃ tena viññeyyaṃ, avutta』manumānato.

1. Kimettakā evopamārūpakabhedā? Neti paridīpento avuttaṃ atidisati 『『pariyanto』』iccādinā. Rūpakassa upamāya ca vikappānaṃ pabhedānaṃ pariyanto avasānaṃ natthi yaṃ yasmā kāraṇā, tena kāraṇena avuttaṃ ihānupātaṃ vikappajātaṃ sabbavikappabyāpakasāmaññalakkhaṇānugatarūpakavikappānusārena viññeyyaṃ. Kasmā? Anumānato yathāvuttavikappasaṅkhātaliṅgato avuttasesarūpakāvagamasaṅkhātena anumānañāṇenāti attho.

2. Idāni imesameva upamārūpakānaṃ avuttānantabhedo vuttānusāreneva ñātabboti dassetumāha 『『pariyanto』』iccādi. Rūpakassa ca rūpakālaṅkārassa ca upamāya ca upamālaṅkārassa ca vikappānaṃ vividhākārena kappitapakkhānaṃ pariyanto koṭi yaṃ yasmā natthi, tena kāraṇena avuttaṃ imasmiṃ subodhālaṅkāre avuttapakkhaṃ samūhaṃ anumānato anumānañāṇena viññeyyanti. Upamārūpakānaṃ sakalamavuttapakkhaṃ byāpetvā ṭhitaṃ sāmaññalakkhaṇaṃ anatikkamitvā vuttehi tehi tehi pakkhasaṅkhātehi liṅgehi siddhānumānañāṇena sāmaññalakkhaṇe antogadhānamanuttarūpakasaṅkhātānumeyyānaṃ avabodho sakkāti adhippāyo. Rūpakassa pana upamantogadhattā upamāya niddiṭṭhadosādosaṃ dvinnamapi uttānuttapakkhassa sādhāraṇaṃ hoti.

224.

Punappunamuccāraṇaṃ, ya』matthassa padassa ca;

Ubhayesañca viññeyyā, sā』ya』māvutti nāmato.

我來將這段巴利文直譯成簡體中文： 221. 問是否隱喻分類僅此而已而說"隱喻"等；易解；其中： "笑花光燦爛，動目蜂汝面； 智者誰心意，不為妙容牽。" 因花與蜂相應故為相應隱喻，依此類推也應理解不相應隱喻等。 221. 為顯示還有其他隱喻說"隱喻"等。隱喻依相應不相應等差異即相應隱喻不相應隱喻等差異確實有多種，那些隱喻包含在此隱喻之中。因此緣故不另外說它們。詞義解析為：包含即存在於中間。 "笑花光燦爛，動目蜂汝面； 智者誰心意，不為妙容牽。" 這裡因花蜂相互相應故稱為相應隱喻。 智者啊，以輕笑稱為花而照耀，具動目蜂的美妙你的面容，誰的心意不牽引？由此相反應知不相應隱喻。 222 月為空蓮花，此為缺隱喻； 蓮林為眼睛，等為善隱喻。 222. 以"月"等表示隱喻的違和不違和如譬喻中可說。這裡在虛空被隱喻為池時，月被隱喻為蓮花是相應的，故這缺隱喻為不當，而"蓮林為眼睛"等即使詞的差異也是美好的。 222. 指示隱喻中過失無過失如譬喻般應設想取說"月"等。"月為空蓮花"這缺隱喻因虛空未被隱喻為池故稱為缺隱喻。不當即如缺譬喻般有過失。"蓮林即青蓮林為眼睛"等雖能喻所喻詞有差異也是美好的。 223 隱喻與譬喻，變異無窮盡； 因此應推知，未說從類推。 223. 問譬喻隱喻分類是否僅此？說不是而以"邊際"等指出未說。隱喻與譬喻的變異即分類無邊際即終點，因此緣故，此中未說的隱喻類應依遍及一切變異的共相特徵所隨順的隱喻變異而了知。為何？從推理即從如上所說變異稱為相而以了知余未說隱喻稱為推理智。 223. 現在顯示這些譬喻隱喻的未說無邊差異應依所說而知說"邊際"等。隱喻即隱喻修飾和譬喻即譬喻修飾的變異即種種方式設想的類別的邊際即邊界因為無有，因此緣故，在此易解修飾論中未說的類別總集應從推理即推理智而了知。意為遍及譬喻隱喻全部未說類別而住立的共相特徵不越過，由彼彼稱為相的已說類別成就的推理智，能了知攝入共相稱為所推知的未說隱喻。而因隱喻包含在譬喻中，譬喻所說過失無過失為兩者的顯隱類別所共同。 224 若義或若詞，再三重複說； 或者兩兼具，此名重複語。;

1. Āvuttimadhikiccāha 『『puna』』iccādinā. Atthassa abhidheyyassa padassa saddassa ca ubhayesaṃ atthapadānañca punappunaṃ bhiyyo bhiyyo yaṃ uccāraṇaṃ, sāyaṃ tividhā nāmato āvutti viññeyyā, uccāraṇavasena ā punappunaṃ vattanamāvuttīti.

2. Idāni āvuttiṃ dasseti 『『punappune』』ccādinā. Atthassa saddābhihitaatthassa ca padassa ca ubhayesaṃ atthapadānañca yaṃ punappunuccāraṇaṃ, sā ayaṃ tividhā nāmato āvutti iti viññeyyā. Punappuneti etadabyayaṃ kriyābāhulye vattate. Uccāraṇavasena ā punappunaṃ vattanamāvutti.

Atthāvutti

225.

Mano harati sabbesaṃ, ādadāti disā dasa;

Gaṇhāti nimmalattañca, yasorāsi jinassa』yaṃ.

1. Udāharati 『『mano』』iccādi. Jinassa ayaṃ yasorāsi sabbesaṃ janānaṃ mano cittaṃ harati, dasa disā ādadāti sabbadā [sabbadhā (ka.)] taṃvisayattā, nimmalattaṃ nimmalabhāvaṃ gaṇhāti, ettha gahaṇalakkhaṇassa [dasagahaṇalakkhaṇassa (ka.)] atthassa anekehi pariyāyavacanehi āvattitattā ayaṃ atthāvutti.

2. Udāharati 『『mano harati』』ccādinā. Jinassa ayaṃ yasorāsi sabbesaṃ sattānaṃ mano cittaṃ harati gaṇhāti, dasa disā ādadāti avisayaṭṭhānābhāvato gaṇhāti, nimmalattañca bhūtaparisuddhaguṇena nipphannattā gaṇhāti. Ettha 『『gaṇhātī』』ti ekassevatthassa 『『harati, ādadāti, gaṇhātī』』ti aññehi pariyāyavacanehi āvattitattā ayamatthāvutti nāma. Niggato malehīti ca, tassa bhāvoti ca, yasaso rāsiiti ca viggaho.

Padāvutti

226.

Vibhāsenti disā sabbā, munino dehakantiyo;

Vibhā senti ca sabbāpi, candādīnaṃ hatā viya.

226.『『Vibhāsenti』』ccādi. Munino dehakantiyo sabbā disā vibhāsenti visesena dīpenti, yato evaṃ tasmā kāraṇā candādīnaṃ sabbāpi vibhā sobhā hatā pahatā viya senti pavattantīti padāvutti.

226.『『Vibhāsenti』』ccādi. Munino dehakantiyo sabbā disā vibhāsenti yasmā visesena pakāsenti, tasmā candādīnaṃ sabbāpi vibhā kantiyo hatā pahatā viya senti pavattanti ca, 『『vibhāsentī』』ti padasseva āvattanato ayaṃ padāvutti nāma. Dehe kantiyoti vākyaṃ.

Ubhayāvutti

227.

Jitvā viharati klesa-ripuṃ loke jino ayaṃ;

Viharatyā』rivaggo』yaṃ, rāsībhūtova dujjane.

227.『『Jitvā』』iccādi. Ayaṃ jino klesaripuṃ jitvā loke viharati pavattati, ayaṃ tena jito arivaggo sattusamūho dujjane rāsībhūto viya tato aladdhappatiṭṭhattā. 『『Viharatī』』ti atthassa padānañca āvuttito ubhayāvutti.

227.『『Jitvā』』iccādi. Ayaṃ jino klesaripuṃ jitvā loke viharati, ayaṃ arivaggo klesaripusamūho dujjane rāsībhūtova viharatīti. Vāsasaṅkhatassa atthassa ca 『『viharatī』』ti padassa ca puna [punappunaṃ (?)] uccāraṇato ayaṃ ubhayāvutti nāma hoti. Kleso eva ripūti ca, arīnaṃ vaggoti ca, arāsi rāsi abhavīti ca, kucchito janoti ca vākyaṃ.

228.

Ekattha vattamānampi, sabbavākyopakārakaṃ;

Dīpakaṃ nāma tañcādi-majjhantavisayaṃ tidhā.

我來將這段巴利文直譯成簡體中文： 224. 關於重複語說"再"等。所詮義即所表示義、詞即聲音、及兩者即義詞的再三即一再的發聲，此三種從名稱應知為重複語，依發聲而到再三執行為重複語。 224. 現在顯示重複語說"再三"等。義即聲音所表示義、詞及兩者即義詞的再三發聲，此三種從名稱應知為重複語。"再三"是不變詞用於表示動作多次。依發聲而到再三執行為重複語。 義重複： 225 奪取眾人心，遍及十方界； 獲得清凈性，此勝者名聚。 225. 舉例說"心"等。勝者此名聲聚奪取一切眾生的心意，取遍十方因遍於彼境，獲得清凈即清凈性，這裡因取的特徵義以多種同義詞重複故為義重複。 225. 舉例說"奪取心"等。勝者此名聲聚奪取即獲取一切有情的心意，取遍十方因無非境處而獲取，且因真實清凈功德成就而獲得清凈性。這裡因"獲取"這一義以"奪取、取遍、獲得"等其他同義詞重複故稱為義重複。詞義解析為：離於垢者、彼之性、名聲之聚。 詞重複： 226 光耀照十方，牟尼身光明； 光輝皆沉寂，如月等敗壞。 226"光耀"等。牟尼身光明使一切方向特別光耀即照耀，因如是故月等一切光輝如敗壞般沉寂即執行，這是詞重複。 226"光耀"等。牟尼身光明使一切方向光耀因為特別照耀，故月等一切光輝如敗壞般沉寂即執行，因"光耀"此詞重複故這稱為詞重複。詞義解析為：身中光明。 義詞重複： 227 勝已住世間，煩惱敵此勝； 敵眾如聚集，敗住于惡人。 227"勝已"等。此勝者戰勝煩惱敵而住即執行於世間，此被他戰勝的敵眾即敵人群如聚集於惡人因未得立足。因"住"義與詞重複故為義詞重複。 227"勝已"等。此勝者戰勝煩惱敵而住於世間，此敵眾即煩惱敵群如聚集而住于惡人。因住所稱義和"住"此詞再次發聲故這稱為義詞重複。詞義解析為：煩惱即是敵、敵之眾、成為聚集、惡之人。 228 雖處於一處，普及諸句義； 顯照有三種，首中末為異。

1. Dīpakaṃ paridīpayamāha 『『ekatthe』』ccādi. Ekattha vākyassādo majjhe ante vā vattamānampi kriyājātyādikaṃ sabbassa abhimatassa kassaci vākyassa kriyākārakasambandhābhidhāyino padasantānassa upakārakaṃ vākyatthānvayavasena dīpakaṃ nāma, dīpo viya ekadese vattitopi sakalapadatthavasena sabbavākyaṃ dīpayati pakāsetīti. Tañca dīpakaṃ ādi ca majjhañca antañca visayo gocaro yassa tādisaṃ tidhā ādidīpakaṃ majjhadīpakaṃ antadīpakanti tividhaṃ hotīti attho, tampi kriyādīnaṃ vasena paccekaṃ tividhaṃ hoti.

2. Idāni dīpakālaṅkāraṃ dasseti 『『ekatthe』』ccādinā. Ekattha vākyassa ādimajjhāvasānesvekasmiṃ vattamānampi kriyājātiguṇattayaṃ sabbavākyopakārakaṃ vattumicchitakriyākārakasambandhappakāsakapadasantānasaṅkhātavākyassa vākyatthāvabodhavasena payojanaṃ dīpakaṃ nāma ekaṭṭhāne ṭhatvā visayībhūtasabbaṭṭhānagatadabbapakāsakapadīpasamānattā dīpakaṃ nāma hoti. Tañca dīpakaṃ ādimajjhantavisayaṃ vākyassa ādivisayaṃ majjhavisayaṃ antavisayañceti tidhā hoti. Etesu ekekamapi kriyājātiguṇabhedena punapi tividhaṃ hotīti viññeyyaṃ. Dīpetīti dīpo, padīpo. Paṭibhāgatthe kappaccayena dīpo viyāti dīpakaṃ. Vākyassa ādi ca majjhañca antañceti ca, taṃ visayo asseti ca vākyaṃ.

Ādidīpaka

229.

Akāsi buddho veneyya-bandhūnamamitodayaṃ;

Sabbapāpehi ca samaṃ-nekatitthiyamaddanaṃ.

1. Udāharati 『『akāsi』』ccādi. Buddho veneyyā vinetabbāyeva bandhavo tesaṃ amitamaparimitaṃ udayamabhivuddhiṃ akāsi. Na kevalaṃ tameva, sabbapāpehi samaṃ ekato anekānaṃ titthiyānaṃ maddanañca akāsīti. Iha 『『akāsī』』ti kriyāpadenādivattinā sabbameva vākyaṃ dīpayatīti kriyādidīpakametaṃ.

229.『『Akāsi』』ccādi. Buddho veneyyabandhūnaṃ amitodayaṃ pamāṇarahitābhivuddhiṃ akāsi. Na kevalaṃ tameva, samaṃ ekakkhaṇe sabbapāpehi sahānekatitthiyamaddanañca akāsīti. Vākyādimhi kriyāya ṭhitattā idaṃ kriyādidīpakaṃ nāma. Amito ca so udayo ceti ca, anekā ca te titthiyā ceti ca, tesaṃ maddanamiti ca viggaho.

Majjhedīpaka

230.

Dassanaṃ munino sādhu-janānaṃ jāyate』mataṃ;

Tadaññesaṃ tu jantūnaṃ, visaṃ niccopatāpanaṃ.

230.『『Dassana』』miccādi. Munino dassanaṃ sādhujanānaṃ amataṃ nibbānaṃ nāma jāyate amatassa sādhanato, tehi sādhujanehi aññesaṃ jantūnaṃ niccamupatāpetīti niccopatāpanaṃ visaṃ jāyate, tasmiṃ manopadosassa visasadisattā nirayādidukkhāvahabhāvatoti. Kriyāmajjhadīpakametaṃ.

230.『『Dassana』』miccādi. Munino dassanaṃ sādhujanānaṃ amataṃ amatasaṅkhātanibbānassa ekantakāraṇattā kāriyopacārena amataṃ bhūtaṃ jāyate, tadaññesaṃ tehi sādhujanehi aññesaṃ jantūnaṃ tu niccopatāpanaṃ satatamupatāpakaraṇato visaṃ jāyate visatulyapaṭighakāraṇattā kāriyopacārena visaṃ bhavatīti. Idaṃ kriyāya majjhe ṭhitattā kriyāmajjhadīpakaṃ. Sādhavo ca te janā ceti ca, tehi aññeti ca vākyaṃ.

Antadīpaka

231.

Accantakantalāvaṇya-candātapamanoharo;

Jinānanindu indu ca, kassa nā』nandako bhave.

231.『『Accante』』ccādi. Accantaṃ kantaṃ manuññaṃ lāvaṇyaṃ piyabhāvo, tameva, tamiva vācandātapo candikā, tena manoharo jinānanindu indu cando ca kassa janassa ānandako na bhavatīti. Kriyāntadīpakaṃ.

我來將這段巴利文直譯成簡體中文： 228. 解說顯照說"一處"等。雖執行於一處即句首、句中或句末的動作、種類等，對一切所欲的任何表達動作與作者關係的詞相續的句子有幫助，依句義聯繫為顯照，如燈雖位於一處也依全部詞義照明一切句子。那顯照以首、中、末為境域即領域者如是分三種為首顯照、中顯照、末顯照，此為其意，那也依動作等各各分三種。 228. 現在顯示顯照修飾說"一處"等。雖執行於一處即句子首中末中一處的動作種類功德三者，對一切句有幫助即對欲說動作與作者關係表明的詞相續稱為句子依句義瞭解而有作用名為顯照，因如住立一處而顯示遍及一切處事物的燈相同故稱為顯照。那顯照以首中末為境即以句首為境、以句中為境、以句末為境而分三種。應知其中每一種又依動作種類功德差異分三種。詞義解析為：照明故為燈即明燈。以相似義加ka詞尾為如燈即顯照。句之首與中與末、彼為其境。 首顯照： 229 佛為所化親，作無量增益； 並與諸惡共，摧碎眾外道。 229. 舉例說"作"等。佛為所化即應教化者即親屬，為彼等作無量即無邊際的增益即增長。不僅那個，也與一切惡一起作摧碎眾多外道。這裡以"作"動詞執行于首而照明一切句故這是動作首顯照。 229"作"等。佛為所化親屬作無量增益即無限增長。不僅那個，也一時與一切惡一起作摧碎眾外道。因動作位於句首故這稱為動作首顯照。詞義解析為：無量與彼增益、眾多與彼外道、彼等之摧碎。 中顯照： 230 見牟尼生為，善人作甘露； 其餘諸眾生，毒為常燒惱。 230"見"等。見牟尼對善人成為甘露即涅槃，因成就甘露故，對異於彼善人的眾產生為常常燒惱故名常燒惱的毒，因對他生意惡如毒而能招致地獄等苦故。這是動作中顯照。 230"見"等。見牟尼對善人成為甘露，因是稱為甘露的涅槃的必然因故以果表因而說為甘露，而對異於彼善人的其餘眾產生為常燒惱因作常常燒惱故成為毒，因如毒般成為嗔恨因故以果表因而說為毒。這因動作位於中故為動作中顯照。詞義解析為：善與彼人、異於彼等。 末顯照： 231 極妙艷麗美，月光奪人心； 勝者月與月，誰不生歡喜。 231"極"等。極其可愛美妙的艷麗即可意性，即彼，如彼或說月光即月色，以彼奪人心的勝者月與月亮對何人不成為喜悅。這是動作末顯照。

231.『『Accanti』』ccādi. Accantakantalāvaṇyacandātapamanoharo atisayena manuññapiyabhāvasaṅkhātavilāsanāmakena candakiraṇena, no ce, atisayena manuññapiyatāsaṅkhātavilāsasadisena candakiraṇena manoharo jinānanindu sambuddhassa mukhacando ca indu ca pakaticando ca kassa ānandako na bhave. Idaṃ kriyāya ante ṭhitattā kriyāntadīpakaṃ nāma. Antaṃ atikkantanti ca, tañca taṃ kantañceti ca, lavaṇassa bhāvo lāvaṇyaṃ, madhurabhāvo, taṃsadisattā accantakantañca taṃ lāvaṇyañcāti ca, candassa ātapo kiraṇoti ca, accantakantalāvaṇyameva candātapoti ca, candapakkhe accantakantalāvaṇyamiva ca so candātapo cāti ca, tena manoharoti ca, jinānanameva indūti ca vākyaṃ. Iminā kriyādīpakattayeneva avuttajātidīpakaguṇadīpakānipi ñātabbāni.

Mālādīpaka

232.

Hotā』vippaṭisārāya,

Sīlaṃ pāmojjahetu so;

Taṃ pītihetu, sā cā』yaṃ,

Passaddhādipasiddhiyā.

1. Ādidīpakādīsupi tesu payogakkamena pakārantaramatthīti vadati 『『hoti』』ccādi. Sīlaṃ pañcasīlādikaṃ, avippaṭisārāya pacchānutāpābhāvāya hoti, so avippaṭisāro pāmojjassa uppannamattāya pītiyā hetu hoti, taṃ pāmojjaṃ pītiyā balavabhūtāya hetu hoti, sā cāyaṃ pīti passaddhādīnaṃ passaddhisukhādīnaṃ pasiddhiyā nipphattiyā hotīti yojanīyaṃ.

2. Idāni navasu dīpakesu payogavisesena sādhetabbe aññappakāre dasseti 『『hoti』』ccādinā. Sīlaṃ surakkhitaṃ pañcaṅgadasaṅgādisīlaṃ avippaṭisārāya hoti, so avippaṭisāro pāmojjahetu hoti uppannamattāya taruṇapītiyā kāraṇaṃ bhavati, taṃ pāmojjaṃ pītihetu balavapītikāraṇaṃ hoti, sā ayañca pīti passaddhādipasiddhiyā kāyapassaddhicittapassaddhiādīnaṃ siddhiyā hetu hoti. Na vippaṭisāro avippaṭisāro, nasaddo pasajjapaṭisedhe vattate. Pamuditassa bhāvoti ca, tassa hetūti ca, passaddhi ādi yesaṃ sukhādīnanti ca, tesaṃ pasiddhīti ca viggaho.

233.

Iccā』didīpakattepi, pubbaṃ pubbamapekkhinī;

Vākyamālā pavattāti, taṃ mālādīpakaṃ mataṃ.

1. Kimidaṃ tava pakārantaramiccāha 『『iccādi』』ccādi. Iccevamimaṃ yaṃ taṃ mālādīpakaṃ mataṃ. Nanu kriyādidīpakametamiccāha 『『ādidīpakattepī』』ti. Yajjapyādidīpakametaṃ pubbaṃ pubbaṃ vākyaṃ 『『hotāvippaṭisārāya sīla』』ntiādikaṃ apekkhinī apekkhamānā vākyānaṃ yathāvuttānaṃ mālā paramparā pavattāti. Taṃ yathāvuttaṃ mālādīpakaṃ mataṃ, nādidīpakanti.

233.『『Iccādi』』ccādi. Ādidīpakattepi kriyādidīpakabhāve satipi vākyamālā anekavākyena sambajjhamānā paramparā pubbaṃ pubbaṃ 『『hotāvippaṭisārāyā』』tiādikaṃ vākyaṃ apekkhinī pavattā. Iti idaṃ anantaragatappakāraṃ dīpakaṃ 『『mālādīpaka』』nti matanti. Ādimhi dīpakamiti ca, visayopacārena ādi ca taṃ dīpakañcāti ca, mālā eva dīpakamiti ca vākyaṃ.

234.

Aneneva pakārena, sesānamapi dīpake;

Vikappānaṃ vidhātabbā-nugatī suddhabuddhibhi.

1. Avutte dīpakavikappe atidisanto nigameti 『『aneni』』ccādinā. Aneneva anantarā vuttena pakārena vidhinā dīpake dīpakavisaye [dīpakavisese (ka.)]sesānamavuttānaṃ vikappānaṃ jātyādidīpakādibhedānaṃ anugati avabodho suddhabuddhibhi parisuddhamatīhi kavīhi vidhātabbā kātabbāti.

我來將這段巴利文直譯成簡體中文： 231"極"等。以極其美妙可意性稱為艷麗名稱的月光，或以極其美妙可意性稱為艷麗相似的月光奪人心的勝者月即正等覺者面月與月即自然月對誰不成為喜悅。這因動作位於末故稱為動作末顯照。詞義解析為：超越邊際、及彼可愛、艷麗即優美性即甜美性、因相似故極可愛與彼艷麗、月之光即光線、極可愛艷麗即月光、在月分極可愛艷麗如及彼月光、以彼奪人心、勝者即是月。由此三種動作顯照也應知未說的種類顯照功德顯照。 連鎖顯照： 232 戒為無追悔， 彼為喜悅因； 彼為歡喜因， 此為輕安等。 232. 說在首顯照等中依運用次序還有另一種說"是"等。戒即五戒等，為無追悔即無後悔而有，彼無追悔為喜悅即初生微弱喜的因，彼喜悅為喜即強盛喜的因，此喜為輕安等即輕安樂等成就即生起，應如是關聯。 232. 現在在九種顯照中顯示依運用差異而成就的另一種說"是"等。善守護的戒即五支十支等戒為無追悔，彼無追悔為喜悅因即成為初生微弱喜的原因，彼喜悅為喜因即成為強盛喜的原因，此喜為輕安等成就即為身輕安心輕安等成就的因。無追悔即非追悔，非字表否定。詞義解析為：喜悅者之性、彼之因、輕安為首彼等樂等、彼等之成就。 233 如是首顯照，前前相觀待； 句鏈而執行，此名連鎖照。 233. 問此你的另一種是什麼而說"如是"等。如是此被認為是連鎖顯照。若問這不是動作首顯照嗎而說"雖首顯照"。雖這是首顯照，句鏈即"戒為無追悔"等前前句觀待即期待的一系列執行。那如上所說被認為是連鎖顯照，非首顯照。 233"如是"等。雖是首顯照即雖是動作首顯照性，句鏈即以多句相連的一系列觀待前前即"是為無追悔"等句而執行。如是這緊接所述的顯照被認為是"連鎖顯照"。詞義解析為：首中顯照、以境表首與彼顯照、鏈即是顯照。 234 依此同一理，其餘諸顯照； 變異皆應知，具凈慧者等。 234. 指示未說顯照變異而總結說"依此"等。具清凈慧即具清凈智的詩人們應依此即如上所說的方式即方法，在顯照即顯照差異中作其餘即未說的變異即種類等顯照等差別的隨順即了知。

1. Idāni avuttadīpakānipi atidisati 『『anenevi』』ccādinā. Aneneva pakārena yathāvuttadīpakappakārena dīpake dīpakavisaye sesānaṃ api vikappānaṃ avuttajātidīpakaguṇadīpakasaṅkhātānaṃ pakkhānaṃ jātyādidīpakaguṇādidīpakādīnaṃ channaṃ mālādīpakānañca anugati avabodho suddhabuddhibhi kavīhi vidhātabbā vuttānusāreneva kātabbā. Visesato asaṅkarato kappīyantīti ca, suddhā buddhi yesanti ca vākyaṃ.

235.

Visesavacanicchāyaṃ,

Nisedhavacanaṃ tu yaṃ;

Akkhepo nāma so』yañca,

Tidhā kālappabhedato.

1. Akkhepamupakkhipati 『『visesi』』ccādinā. Visesassa yassa kassaci vacanicchāyaṃ yaṃ nisedhassa paṭisedhassa vacanaṃ vutti, so akkhepo nāma akkhipanaṃ paṭisedhoti katvā. Soyamakkhepo ca kālappabhedato atītādito tidhā tippakāro.

2. Idāni akkhepaṃ dasseti 『『visese』』ccādinā. Visesavacanicchāyaṃ tu yassa kassaci padatthavisesassa kathanicchāya eva yaṃ nisedhavacanaṃ paṭisedhavacanaṃ atthi, so paṭisedho akkhepo nāma akkhepālaṅkāro nāma. Ayañca akkhepo kālappabhedato atītādikālavisesena tidhā hoti. Visesassa kassaci vacananti ca, tasmiṃ icchāti ca, nisedhassa paṭisedhassa vacanamiti ca, akkhipanaṃ paṭikkhipananti ca, kālassa kriyāya vā pabhedoti ca vākyaṃ.

236.

Ekākī』nekasenaṃ taṃ, māraṃsavijayījino;

Kathaṃ ta』matha vā tassa, pāramībalamīdisaṃ.

Atītakkhepo.

236.『『Ekāki』』ccādi. So jino ekākī eko samāno anekasenaṃ taṃ māraṃ vijayi parājesi, taṃ kathaṃ yujjate. Atha vā kiṃ na yujjate, yato tassa jinassa pāramī samatiṃsavidhā pāramitā eva balaṃ īdisaṃ yādisaṃ tassa vijayakāraṇanti. Ettha ekākittakāraṇasāmatthiyā māravijayāyogabuddhi 『『sasenaṃ māraṃ vijitavāti kathaṃ yujjatī』』ti evamākārā atītā akkhittāti atītakkhepoyaṃ.

1. Idāni udāharati 『『ekāki』』ccādinā. Sa jino so sabbaññū ekākī asahāyo adutiyo anekasenaṃ taṃ māraṃ vijayī ajinīti, taṃ kathaṃ yujjati. Atha vā yujjateva, tassa jinassa pāramībalaṃ samatiṃsapāramībalaṃ samatiṃsapāramītāsaṅkhatasenā īdisamīdisāti. Buddhassa adutiyabhāvañca mārassa saparivārabhāvañca nissāya kassaci uppannā 『『ekākinā kathamanekaseno māro jito』』ti viparītabuddhi atītamāravijayavisayattā atītā hoti, 『『tassa pāramībalaṃ īdisa』』nti atthavisesassa kathanicchāya 『『atha vā』』ti niddiṭṭhapaṭisedhavacanena akkhittanti atītassa akkhepanato atītakkhepo nāma.

237.

Kiṃ citte』jāsamugghātaṃ,

Appatto』smiti khijjase;

Paṇāmo nanu soyeva,

Sakimpi sugate kato.

Vattamānakkhepo.

237.『『Kiṃ citte』』ccādi. Citta ejāya taṇhāya samugghātaṃ sabbathā appavattiṃ appattosmīti kiṃ khijjase, tuccho tava khedo. Sugate sakimpi ekavārampi kato paṇāmo soyeva taṇhāya samugghātoyeva nanu ekantakāraṇattā tassāti vattamānakkhepoyaṃ vattamānassa khedassākkhitattā.

我來將這段巴利文直譯成簡體中文： 234. 現在也指示未說顯照說"依此"等。具清凈慧的詩人們應依此方式即如上所說顯照方式在顯照即顯照境中作其餘變異即稱為未說種類顯照功德顯照的類別即種類等顯照功德等顯照等六種與連鎖顯照的隨順即了知，依所說而作。詞義解析為：特別無混淆而設想、具清凈慧彼等。 235 欲說殊勝義， 抑制之言語； 此名為遮指， 依時分三種。 235. 引入遮指說"殊勝"等。在欲說任何殊勝的言語中，遮制即否定的言語運用，彼稱為遮指即作為遮指即否定。彼此遮指依時差異即過去等分三種方式。 235. 現在顯示遮指說"殊勝"等。在欲說殊勝中即在欲說任何殊勝詞義時有遮制言語即否定言語，彼否定稱為遮指即稱為遮指修飾。此遮指依時差異即依過去等時差別分三種。詞義解析為：殊勝任何之說、其中之慾、遮制即否定之語、遮指即否定、時即動作之差異。 236 獨自勝眾軍，魔軍彼勝者； 如何或彼有，此等波羅蜜。 過去遮指： 236"獨自"等。彼勝者獨自即獨一而勝眾軍彼魔，彼如何相應？或者何不相應，因為彼勝者的波羅蜜即三十種波羅蜜即力量如是即如彼勝利因。這裡因獨自性原因能力而生"以軍勝魔如何相應"如是形態過去被遮指故這是過去遮指。 236. 現在舉例說"獨自"等。彼勝者即彼一切知者獨自即無伴無二而勝眾軍彼魔，彼如何相應？或者必定相應，因為彼勝者的波羅蜜力即三十波羅蜜力即稱為三十波羅蜜軍如是如是。依佛的無伴性與魔的有眷屬性而生起某人"獨自者如何勝眾軍魔"的相反認識因是過去魔勝境故為過去，以"或者"所說否定語遮指"彼波羅蜜力如是"殊勝義的欲說，故因遮指過去名為過去遮指。 237 何故心煩惱，未達愛盡滅； 豈非彼敬禮，一次善逝作。 現在遮指： 237"何故心"等。心對愛即渴愛的盡滅即一切不轉起，因未達到而何故你煩惱，你的煩惱是空。對善逝即使一次即一回所作的敬禮即是彼即愛的盡滅，豈非因是彼必然因故？這是現在遮指因遮指現在煩惱。

237.『『Kiṃ citte』』ccādi. He citta ejāsamugghātaṃ ejāsaṅkhatāya taṇhāya samucchedapahānaṃ appattosmīti kiṃ khijjase, tuccho tava khedo. Tathā hi sugate buddhavisaye sakimpi kato paṇāmo soyeva nanu taṇhāsamucchedassa ekantakāraṇattā kāraṇakāriyānamabhedabuddhiyā so ejāsamugghātoyeva kiṃ na bhavati, bhavatyeva. 『『Paṇāmo』』tyādivisesakathanādhippāyena 『『kiṃ khijjase』』ti cittassa vattamānakhedassa paṭisedhitattā ayaṃ vattamānakkhepo nāma. Ejāya samugghātoti vākyaṃ.

238.

Saccaṃ na te gamissanti, sivaṃ sujanagocaraṃ;

Micchādiṭṭhiparikkanta-mānasā ye sudujjanā.

Anāgatakkhepo.

238.『『Sacca』』miccādi. Sujanagocaraṃ sivaṃ santipadaṃ te saccaṃ niyataṃ na gamissanti. Ye micchādiṭṭhiyā sassatādikāya parikkantaṃ abhibhūtaṃ mānasaṃ cittaṃ yesaṃ tādisā suṭṭhu atisayena dujjanāti yojanīyaṃ. Ayamanāgatakkhepo bhāvino gamanassākkhittattā.

『『Jīvitāsā balavatī, dhanāsā dubbalā mama;

Gaccha vā tiṭṭha vā kanta, mamāvatthā niveditā』』ti [kābyādāsa 2.139].

Ayamanādarakkhepoti evamādayo tu tabbhedāyevāti upekkhitā.

238.『『Sacca』』miccādi. Sujanagocaraṃ sādhūnaṃ visayagataṃ sivaṃ santipadaṃ te saccamekantena na gamissanti. Ke? Ye micchādiṭṭhiparikkantamānasā sudujjanā, teyevāti. 『『Micchādiṭṭhī』』tiādivisesassa kathanādhippāyena 『『te na gamissantī』』ti titthiyānaṃ bhāvino nibbānagamanassa buddhiyā paṭisiddhattā ayaṃ anāgatakkhepo nāma. Micchā viparītā ca sā diṭṭhi cāti ca, tāya parikkantaṃ mānasaṃ yesanti ca vākyaṃ.

『『Jīvitāsā balavatī, dhanāsā dubbalā mama;

Gaccha vā tiṭṭha vā kanta, mamāvatthā niveditā』』 –

Tyādiko anādarakkhepopi dassitātītakkhepādīhi anaññattā visuṃ na vutto. Ayaṃ panettha attho – he kanta vallabha mama jīvitāsā balavatī hoti, dhanāsā dubbalā, tvaṃ gaccha vā tiṭṭha vā, mamāvatthā mama pakati niveditā viññāpitā. 『『Ettha mamāvatthā niveditā』』ti visesassa kathanādhippāyena 『『gaccha vā tiṭṭha vā』』ti iminā anādaravacanena attano vallabhassa vattamānassa anāgatassa vā gamanassa paṭisedhitattā vattamānakkhepo vā anāgatakkhepo vā hoti.

239.

Ñeyyo sotthantaranyāso,

Yo』ññavākyatthasādhano;

Sabbabyāpī visesaṭṭho,

Hivisiṭṭha』ssa bhedato.

1. Atthantaranyāsaṃ nyāsayati 『『ñeyyi』』ccādinā. Aññavākyatthasādhano aññassa vattumicchitassa kassaci vākyatthassa sādhano samatthako kassacideva atthassa parassa nyāso yo, so atthantaranyāso ñeyyo atthantarassa kassaci vatthuno nyāso payogoti katvā. Tassa bhedamāha 『『sabbe』』ccādinā. Assa atthantaranyāsassa bhedato vikappato hivisiṭṭhā hisaddena visesitā sabbabyāpī ca visesaṭṭho cāti ime bhavanti. Nanu pativatthūpamāya imassa ca ko bhedoti? Saccaṃ, tathāpi ubhayattha atthantaranyāsamattena sadisattepi yattha mukhyato sāmyappatītisabbhāvo, sā pativatthūpamā. Yattha pana sādhanarūpassevatthantaranyāso, so atthantaranyāsoti pākaṭoyevubhinnaṃ bhedoti.

我來將這段巴利文直譯成簡體中文： 237"何故心"等。心啊，因未達到愛盡滅即稱為愛的斷除斷滅而何故你煩惱，你的煩惱是空。因為對善逝即佛境即使一次所作的敬禮即是彼，豈非因是愛斷除的必然因故，因因果無差異知故彼即是愛盡滅，怎能不是？必定是。因以"敬禮"等殊勝說的意趣而以"何故煩惱"對心的現在煩惱遮制故這稱為現在遮指。詞義解析為：愛之盡滅。 238 實彼不能到，善人境寂滅； 邪見所圍繞，意者極惡人。 未來遮指： 238"實"等。善人境即寂滅位即寂靜位彼等實在確定不能到達。誰？即彼等為邪見即常見等所圍繞即勝過的意即心的如是極即過度惡人，應如是關聯。這是未來遮指因遮指未來去。 "生命欲強大，財富欲我弱； 愛者去或住，我狀已告知。" 這是輕視遮指等，但這些只是彼差別故略過。 238"實"等。善人境即善人所趣的寂滅即寂靜位彼等實在必定不能到達。誰？即彼等為邪見所圍繞意的極惡人。因以"邪見"等殊勝的說意趣而以"彼等不能到達"對外道未來涅槃去的認知遮制故這稱為未來遮指。詞義解析為：邪即相反與彼見、為彼圍繞意彼等。 "生命欲強大，財富欲我弱； 愛者去或住，我狀已告知。" 等輕視遮指也因與所示過去遮指等無異故不另說。這裡意義是：愛者即親愛者啊，我的生命欲強大，財富欲弱，你去或住，我的狀態即我的性質已告知即已表明。這裡因以"我狀已告知"殊勝的說意趣而以"去或住"此輕視言語對自己親愛者的現在或未來去遮制故是現在遮指或未來遮指。 239 應知義他置， 他句義能成； 遍滿與殊勝， 因修飾差異。 239. 安置他義置說"應知"等。他句義能成即能成任何他欲說句義的任何義對他的置入即是，那應知為他義置即作為任何事物的他義置入運用。說其差別說"遍"等。彼他義置依差別即變異有因修飾即以因字修飾的遍滿與殊勝義。問此與反事譬喻有何差別？誠然，雖兩處以他義置入相同，但哪裡主要有相似性認知，那是反事譬喻，而哪裡只是能成形態的他義置入，那是他義置，如是兩者差別明顯。

1. Idāni atthantaranyāsaṃ dasseti 『『ñeyya』』ccādinā. Yo aññavākyatthasādhano aññavākyatthassa sādhano hoti, aññavākyatthaṃ sādheti, so atthantaranyāso sādhiyavākyatthato aññatthassa ṭhapanaṃ kathanaṃ 『『atthantaranyāso』』ti ñeyyo, assa atthantaranyāsassa bhedato pabhedena sabbabyāpī visesaṭṭho ca, eteyeva hivisiṭṭhā cāti cattāro bhavanti. Attho ca so antaro añño ceti ca, tassa nyāsoti ca, sabbaṃ byāpeti sīlenāti ca, visese padese tiṭṭhatīti ca, hisaddena visiṭṭhāti ca vākyaṃ.

Hi-rahitasabbabyāpī

240.

Tepi lokahitāsattā, sūriyo candimā api[candimārapi (sī.)];

Atthaṃ passa gamissanti, niyamo kena laṅghyate.

1. Udāharati 『『tepi』』ccādi. Lokassa hite abhivuddhiyaṃ āsattā abhirattā sūriyo candimā apīti te mahantāpi atthaṃ udayavipariyāsa』mabhāvaṃ gamissanti, na [gamissantā puna (ka.)] tatheva tiṭṭhanti, 『『passe』』ti tamavabodhayati. Tathā hi niyamo 『『bhāvo nāma na pāyini. Sabbe saṅkhārā vayadhammino』』ti ayaṃ niyati. Kena nāma vatthunā laṅghyate atikkamituṃ sakkāti. Ayaṃ hisaddarahito sabbabyāpī atthantaranyāso tādisassa niyamassa sabbagatattā.

240.『『Tepi』』ccādi. Lokahitāsattā lokābhivuddhiyaṃ laggā sūriyo api candimā api tepi mahānubhāvā atthaṃ vināsaṃ gamissanti, passa etesaṃ pākaṭaṃ vināsaṃ olokehi. Tathā hi niyamo 『『sabbe saṅkhārā aniccā』』ti sabbapadatthamanatikkamma pavattaniyamo kena laṅghyate paccayasamuppannena kena padatthena atikkamyateti. Ayaṃ hisaddarahito atthagamanasaṅkhāto niyamo sabbattha gatoti sabbabyāpī atthantaranyāso. Pativatthūpamāya ca atthantaranyāsassa ca atthantaranyāsattena tulyattepi tattha sādhammapakāsattasabhāvo, ettha vuttatthassa sādhanasabhāvoti evamimesaṃ nānattaṃ subyattaṃ. Apīti sambhāvanāyaṃ, dutiyo apisaddo samuccaye.

Hi-sahitasabbabyāpī

241.

Satthā devamanussānaṃ, vasī sopi munissaro;

Gatova nibbutiṃ sabbe, saṅkhārā na hi sassatā.

241.『『Satthā』』iccādi. Devamanussānaṃ devānañca manussānañca ukkaṭṭhaparicchedavasena satthā diṭṭhadhammikasamparāyikehi paramatthehi yathārahaṃ anusāsatīti, vasī pañcahi vasitāhi atisayavasīhi vasippatto sopi munissaro nibbutiṃ khandhaparinibbānasaṅkhātaṃ gato pattoyeva, hisaddo samatthane. Sabbe saṅkhārā paccayasamuppannā na sassatā na niccā uppādavayadhammattā aniccā. Ayampi hisaddasahitasabbabyāpī atthantaranyāso aniccatāya sabbagatattāti.

241.『『Satthā』』iccādi. Devamanussānaṃ ukkaṭṭhavasena satthā diṭṭhadhammikasamparāyikatthehi yathārahamanusāsako vasī vuṭṭhānaadhiṭṭhānādīsu pañcasu vasibhāvesu sātisayaṃ issariyavā so munissaro api nibbutiṃ khandhanibbānaṃ gato eva. Hi tatheva, sabbe saṅkhārā sassatā na hontīti. Ayaṃ hisaddasahito aniccatāya sabbagatattā sabbabyāpī atthantaranyāso. Vaso assa atthīti vākyaṃ.

Hi-rahitavisesaṭṭha

242.

Jino saṃsārakantārā, janaṃ pāpeti nibbutiṃ;

Nanu yuttā gati sā』yaṃ, vesārajjasamaṅginaṃ.

我來將這段巴利文直譯成簡體中文： 239. 現在顯示他義置說"應知"等。若是他句義能成即成就他句義，成就他句義，彼應知為他義置即從所成句義的他義的安置說明稱為"他義置"，彼他義置依差別即區分有遍滿與殊勝義，而這些即是因修飾的四種。詞義解析為：義與彼內即他、彼之置、以性遍及一切、住于殊勝處、以因字修飾。 無因遍滿： 240 彼等世益執，日月亦如是； 當觀趣沒滅，誰能越法則。 240. 舉例說"彼等"等。執著即熱衷於世間利益即增長的日與月即彼等偉大者也將趣沒即日出相反即無有，不會如是常住，以"觀"使了知彼。因為法則即"存在必不常住，一切行無常"此必然性。何物能超越即能越過？這是無因字遍滿他義置因如是法則遍於一切故。 240"彼等"等。世益執即執著世間增長的日亦月亦彼等大威力者將趣沒滅即滅盡，觀看彼等明顯滅盡。因為法則即"一切行無常"不超越一切詞義而執行的法則誰能超越即被何緣生詞義超越。這是無因字的趣沒稱為法則遍於一切故為遍滿他義置。雖反事譬喻與他義置以他義置性平等，但彼處有顯示相同性本性，此處有成就所說義本性，如是這些差異很明顯。詞"亦"表尊重，第二"亦"字表並列。 有因遍滿： 241 天人之導師，自在彼牟尼； 已趣寂滅去，諸行實非常。 241"導師"等。天與人即天及人依最勝決定而為導師即以現世來世諸義如應而教導，自在即以五自在即殊勝自在而達自在彼牟尼主也趣寂滅即稱為蘊般涅槃即已達，因字表確認。一切行即緣生者非常即非恒因有生滅法故無常。這也是有因字遍滿他義置因無常性遍於一切故。 241"導師"等。天人依最勝而為導師即以現世來世義如應教導者，自在即于出起決意等五種自在最勝具主權彼牟尼主也已趣寂滅即蘊涅槃。因實如是，一切行非常住。這是有因字因無常性遍於一切故為遍滿他義置。詞義解析為：有自在於彼。 無因殊勝： 242 勝者輪迴曠，引人至寂滅； 此去豈不宜，具無畏者行。

242.『『Jino』』iccādi. Jino saṃsāroyeva kantāro duggamattā, tato janaṃ sakalampi lokaṃ nibbutiṃ pāpeti. Nanu pasiddhiyamanumatiyaṃ vā. Sāyaṃ gati nibbutipāpanasaṅkhātā pavatti, vigato sārado bhayamassāti visārado, tassa bhāvo nibbhayatā [nibbhayatāya (ka.)]vesārajjaṃ, tena samaṅgīnaṃ yuttānaṃ. Yuttāti anurūpāti. Ayaṃ hisaddavirahito visesaṭṭho atthantaranyāso, vesārajjasamaṅgīnameva tathābhāvato na sabbabyāpī.

242.『『Jino』』iccādi. Jino janaṃ sattalokaṃ saṃsārakantārā nibbutiṃ pāpeti, sā ayaṃ gati pavatti vesārajjasamaṅgīnaṃ catuvesārajjaguṇasamannāgatānaṃ tathāgatānaṃ yuttā nanūti. Ayaṃ janānaṃ nibbānaṃ pāpanā vesārajjasamaṅgīnaṃyeva āveṇikattā visesaṭṭho hisaddarahito atthantaranyāso. Vigato sārado bhayaṃ asseti ca, kassa bhāvoti ca, tena samaṅginoti ca vākyaṃ. Nanūti pasiddhiyaṃ anumatiyaṃ vā vattate. Dvinnampi attho vuttanayena ñātabbo.

Hi-sahitavisesaṭṭha

243.

Surattaṃ te』dharapuṭaṃ, jina rañjeti mānasaṃ;

Sayaṃ rāgaparītā hi, pare rañjenti saṅgate.

243.『『Suratta』』miccādi. Jina te tava surattaṃ bimbaphalasamānavaṇṇattā adharapuṭaṃ mānasaṃ passataṃ yesaṃ kesañci rañjeti pīṇetīti. Hi samatthane, tathā hīti attho. Sayaṃ yena kenaci rāgena rattavaṇṇena anurāgena vā parītā gatā saṅgate attanā saṃsaṭṭhe pare aññe rañjenti rattavaṇṇe anuratte vā karontīti sasileso sādhano. Ayañca hisaddasahito visesaṭṭho atthantaranyāso tathābhāvassa tathāvidhānameva sambhavato.

243.『『Suratta』』miccādi. Bho jina te tava surattaṃ adharapuṭaṃ oṭṭhayugaḷaṃ mānasaṃ passantānaṃ [pasannacittaṃ (ka.)] cittaṃ rañjeti pīṇayati. Hi tatheva, sayaṃ rāgaparītā rattavaṇṇena anurāgena vā yuttā saṅgate attanā saṃsaṭṭhe pare aññe rañjenti rattavaṇṇe anuratte vā karonti. Idaṃ tesaṃ sabhāvameveti. Ayaṃ īdisānameva āveṇikattā visesaṭṭho hisaddasahito atthantaranyāso. Puṭasadisattā adharo eva puṭamiti ca, rāgena parītā yuttāti ca viggaho.

244.

Vācce gamme』tha vatthūnaṃ,

Sadisatte pabhedanaṃ;

Byatireko』ya』mapye』ko-

Bhayabhedā catubbidho.

1. Byatirekavikappamāha 『『vācce』』iccādinā. Vatthūnaṃ vattumicchitānaṃ kesañci vatthūnaṃ sadisatte kathañci vatthūnaṃ tulyatte vācce saddena vācakena paṭipādite atha gamme asaddapaṭipādite sabbatthabalena pakaraṇādinā ñāte vā, na kevalaṃ saddapaṭipādite. Pabhedanaṃ tesameva vatthūnaṃ visesakathanaṃ byatireko byatirecanaṃ puthakkaraṇanti katvā. Ayaṃ byatirekopi ekobhayabhedā ekabyatireko ubhayabyatirekoti vāccagammānaṃ paccekaṃ visesena catubbidho.

我來將這段巴利文直譯成簡體中文： 242"勝者"等。勝者從輪迴即是曠野因難行，從彼引導眾生即一切世間至寂滅。實在即表明或順許。彼此去即稱為引至寂滅的執行，離懼故無畏，彼性即無畏性為無畏，具足彼即相應者。相應即適當。這是無因字殊勝他義置，因只有具無畏者如是性故非遍滿。 242"勝者"等。勝者引眾生即有情世間從輪迴曠野至寂滅，彼此去即執行對具無畏即具足四無畏功德的如來豈不相應？這因引導眾生至涅槃只是具無畏者所獨有故為殊勝無因字他義置。詞義解析為：離於彼懼畏、何之性、具足彼。"豈不"用於明顯或順許。兩者意義應依所說方式了知。 有因殊勝： 243 你紅唇瓣勝，能染人心意； 自被染圍者，親近染他人。 243"極紅"等。勝者你的極紅即因如頻婆果同色的唇瓣染喜任何見者的心意。因字表確認，意為如是故。自被任何染即紅色或愛染圍即到者染親近即與自結合的他即其他人成紅色或愛染，含雙關而能成就。這是有因字殊勝他義置因如是性只可能于如是者。 243"極紅"等。勝者啊你的極紅唇瓣即唇雙染見者心意即心歡喜。因實如是，自被染圍即具紅色或愛染者染親近即與自結合的他即其他人成紅色或愛染。這即是彼等本性。這因只是如是者所獨有故為殊勝有因字他義置。詞義解析為：因如瓣故唇即瓣、被染圍即具。 244 所說及所知，事物相似中； 差別是差異，此一雙四種。 244. 說差異分別說"所說"等。在事物即任何欲說事物的相似即任何事物的相等中，所說即以聲音即能誦表達，及所知即非聲音表達以一切力依上下文等了知，不僅聲音表達。差別即彼等事物的殊勝說即差異即區分即作為分別。這差異也依一雙差別即一差異雙差異由所說所知各各差異分四種。

1. Idāni byatirekaṃ dasseti 『『vācce』』iccādinā. Vatthūnaṃ vattumicchitānaṃ kesañci padatthānaṃ sadisatte yena kenaci ākārena samānatte vācce vācakasaddena paṭipādanīye atha puna gamme tasmiṃyeva sadisatte atthasattisaṅkhātasāmatthiyena gammamāne pabhedanaṃ tesaṃyeva vatthūnaṃ nānattakathanaṃ byatireko nāma. Ayampi byatireko ekobhayabhedā byatirecanasaṅkhātaputhakkaraṇasāmaññena abhinnopi vāccagammānaṃ dvinnaṃ paccekameva ekabyatireko ubhayabyatirekoti visesena catubbidho hoti. Sadisānaṃ bhāvoti ca, pakārena bhedanaṃ kathanamiti ca, byatirecanaṃ puthakkaraṇamiti ca, eko ca ubhayo cāti ca, tesaṃ bhedo visesananti ca viggaho.

Vāccaekabyatireka

245.

Gambhīrattamahattādi-

Guṇā jaladhinā jina;

Tulyo tva』masi bhedo tu,

Sarīrene』disena te.

1. Udāharati 『『gambhīra』』iccādi. Tvaṃ gambhīrattaṃ agādhatā ajjhāsayavisiṭṭhatā ca mahattaṃ vepullaṃ guṇamahantatā ca taṃ ādi yassa upakāritādino, tasmā guṇā jaladhinā sāgarena tulyo. 『『Asī』』tisaddapaṭipāditaṃ sadisattaṃ vuttaṃ. Bhedaṃ dasseti 『『bhedo tu』』iccādinā. Bhedo tu viseso pana sāgarena saha īdisena dissamānena karacaraṇādimatā rucirena te sarīreneva hetunā, nāññathā, tassedisaṃ sarīraṃ natthīti. Sadisatte paṭipādite ekabyatirekoyaṃ ekasmiṃ jine vattamānena dhammena upameyyopamānabhūtajinasāgarānaṃ tassa bhedassa patīyamānattā.

2. Idāni tamudāharati 『『gambhīratti』』ccādinā. He jina tvaṃ gambhīrattamahattādiguṇā jaladhinā tulyo asi. Iminā vākyena jinasāgarānaṃ dvinnaṃ saddena vāccasadisattaṃ vuttaṃ. Bhedo tu sāgarena saha tava viseso pana te tuyhaṃ īdisena evarūpena dissamānahatthapādādiavayavayuttena sarīrena sarīrahetunā hoti. Dvinnaṃ vatthūnaṃ vattabbasadisattaṃ vatvā iminā vākyena 『『īdisena sarīrenā』』ti ekasmiṃyeva jinapadatthe visesakathanena jaladhito jinapadatthassa visuṃ katattā sadisatte saddena vācce sati ayamekabyatireko nāma. Gambhīrassa gambhīraguṇayuttassa sāgarassa vā gambhīrajjhāsayasamaṅgino jinassa vā bhāvoti ca, mahato pakatiyā mahato sāgarassa vā guṇehi mahato jinassa vā bhāvoti ca, gambhīrattañca mahattañcāti ca, taṃ ādi yassa upakāritādinoti ca, so ca so guṇo ceti ca vākyaṃ.

Vāccaubhayabyatireka

246.

Mahāsattā』tigambhīrā, sāgaro sugatopi ca;

Sāgaro』ñjanasaṅkāso, jino cāmīkarajjuti.

246.『『Mahā』』iccādi. Sāgaro sugatopi cāti te ubho mahantā sattā makarādayo yattha sāgare, mahantaṃ vā sattaṃ sammappadhānaṃ yassa sugatassa, atigambhīrā atisayena agādhā iti. Sadisatābhedamāha 『『sāgaro』』iccādinā. Sāgaro añjanasaṅkāso añjanena tulyo, kaṇhoti vuttaṃ hoti. Jino tu cāmīkarassa suvaṇṇasseva juti sobhā asseti cāmīkarajjuti. Vācce sadisatte ubhayabyatirekoyaṃ ubhayattha vattamānena guṇena ubhinnamupamānopameyyānaṃ bhedassa patīyamānattā.

我來將這段巴利文直譯成簡體中文： 244. 現在顯示差異說"所說"等。事物即任何欲說詞義在相似即以任何形式相等中，所說即應以能誦聲音表達，及又所知即在彼相似中以稱為義力的能力所知的差別即彼等事物的差異說名為差異。這差異也依一雙差別即以稱為區分的分別共同而不分，依所說所知二者各各差異即一差異雙差異而分四種。詞義解析為：相似之性、以方式差別說、區分即分別、一與雙、彼等差別即差異。 所說一差異： 245 深廣大等德，勝者如海同； 唯以如是身，差別于海中。 245. 舉例說"深"等。你以深廣即無底及殊勝意樂性與大即廣大及功德大性為首的利他等功德，與大海同。以"是"聲音表達相似性。顯示差別說"差別但"等。但差別即殊勝以與大海一起以如是可見具手足等美妙的你身體為因，不以他，彼無如是身故。在表達相似性中這是一差異因以存在於一勝者的法而了知能喻所喻成為勝者海的彼差別故。 245. 現在舉例說"深"等。勝者啊你以深廣大等功德與大海同。以此句說勝者海二者以聲音所說相似性。但差別即與大海一起你的殊勝以你的如是即如是形態具可見手足等支分的身體為身因。說二事物應說相似性后以此句以"如是身"對一勝者詞義說殊勝而從大海分別勝者詞義故，在以聲音所說相似性中這稱為一差異。詞義解析為：深即具深功德海或具深意樂勝者之性、自性大海或功德大勝者之性、深與大、彼為首利他等、彼與彼功德。 所說雙差異： 246 大有情極深，善逝亦如海； 海似黑色青，勝者金光輝。 246"大"等。大海與善逝即彼二者大有情即其中有摩竭等海中，或大有情即正精進善逝的，極深即殊勝無底。說相似性差別說"海"等。海似青即與青相同，意為黑。而勝者有金即黃金之光耀輝煌故為金光輝。在所說相似性中這是雙差異因以存在於兩處的功德而了知兩能喻所喻的差別故。

246.『『Mahā』』iccādi. Sāgaro sugatopi cāti ime dve mahāsattā kamena timitimiṅgalādimahāsattā ca, lābhālābhādīsu anaññasādhāraṇattā mahantatādibhāvasaṅkhātasadisattayuttā ca, atigambhīrā avagāhitumasakkuṇeyyattā ca, ajjhāsayagambhīrattā ca dvepi atigambhīrā honti. Tesu sāgaro añjanasaṅkāso, jino cāmīkarajjuti suvaṇṇasadisakantiyutto hoti. Ettha pubbaddhena dvinnaṃ vatthūnaṃ sadisattaṃ vatvā aparaddhena tadubhayavatthugatavisesena tesaṃ dvinnamaññamaññato visesitattā sadisatte saddena vattabbe sati ayaṃ ubhayabyatireko nāma. Mahantā sattā macchakacchapādayo yattha sāgareti vā, mahantaṃ sattaṃ samānabhāvo yassa sugatassāti vā, atisayena gambhīrāti ca, añjanena saṅkāso sadisoti ca, cāmīkarassa iva juti asseti ca vākyaṃ.

Gammaekabyatireka

247.

Na santāpāpahaṃ nevi-cchitadaṃ migalocanaṃ;

Muninda nayanadvandaṃ, tava tagguṇabhūsitaṃ.

247.『『Ni』』ccādi. Migassa locanaṃ santāpaṃ kilesapariḷāhaṃ apahanati hiṃsatīti santāpāpahaṃ na bhavati. Neva icchitaṃ saggamokkhasampattiṃ dadātīti nevicchitadaṃ. Muninda tava nayanānaṃ dvandaṃ yugaḷaṃ tu tehi yathāvuttehi santāpāpahattaicchitadattaguṇehi bhūsitamalaṅkataṃ. Ettha pana migalocananayanānaṃ dīghattādinā sadisattaṃ patīyate. Gamme sadisatte ekabyatirekoyaṃ vuttanayena.

247.『『Na santā』』iccādi. Migalocanaṃ migapotakacakkhuyugaḷaṃ santāpāpahaṃ kilesasantāpāpahaṃ na hoti. Icchitadaṃ lokehi patthitalokiyalokuttaratthānaṃ dāyakaṃ na hoti. He muninda tava nayanadvandaṃ pana tagguṇabhūsitaṃ janasantāpāpahānādiyathāvuttaguṇehi sobhitaṃ hoti, iha santāpāpahananādīnaṃ paṭisedhadvārena upamānopameyyabhūtaubhayalocanasaṅkhātavatthūnaṃ dīghaputhulatādisadisadhammaṃ sāmatthiyena pakāsetvā aparaddhena santāpāpahananādiguṇahetu jinanayanānaṃ visuṃ katattā sadisatte gammamāne ayamekabyatireko nāma. Santāpaṃ apahanati hiṃ satīti ca, icchitaṃ dadātīti ca, te ca te guṇā cāti ca, tehi bhūsitanti ca vākyaṃ.

Gammaubhayabyatireka

248.

Munindānana』mambhoja-mesaṃ nānatta』mīdisaṃ;

Suvuttāmatasandāyi, vadanaṃ ne』disa』mbujaṃ.

248.『『Muninda』』iccādi. Munindānanaṃ ambhojañceti yāni vatthūni kantādinā patīyamānattā sadisatthāni, esaṃ nānattaṃ bhedo īdisaṃ. Kathaṃ? Vadanaṃ suvuttāmataṃ saddhammāmataṃ sandadātīti suvuttāmatasandāyi, ambujaṃ tu nedisanti. Iminā bhedena imesaṃ visadisattā 『『esa』』ntyādināhu. Patīyamānena sadisānīti gamme sadisatte ubhayabyatirekoyaṃ vuttanayeneti.

248.『『Muninda』』iccādi. Munindānanaṃ ambhojañceti imesaṃ dvinnaṃ nānattaṃ īdisaṃ. Kathanti ce? Esaṃ dvinnaṃ vadanaṃ suvuttāmatasandāyi suṭṭhu vuttattā suvuttasaṅkhātassa saddhammāmatassa dāyakaṃ hoti, ambujaṃ tu edisaṃ na īdisaṃ na hoti, tādisaṃ dhammāmataṃ na dadātīti adhippāyo. 『『Esaṃ nānattamīdisa』』nti vacanena sugandhakantimattādīhi guṇehi dvinnampi bhedo natthīti gammamānattā taṃ pakāsetvā aparaddhena vadanato ambujassa, ambujato vadanassa visuṃ katattā sadisatte gammamāne ayamubhayabyatireko nāma. Nānā anekappakārānaṃ bhāvoti ca, sādhu vuttamiti ca, tameva amatanti ca, taṃ sammā deti sīlenāti ca vākyaṃ.

我來將這段巴利文直譯成簡體中文： 246"大"等。大海與善逝即此二大有情依次為帝米帝米嘎拉等大有情，及因得失等無共同故具稱為大性等相似性，極深即因不能測量及意樂深故二者皆極深。其中海似青，勝者金光輝即具黃金相似光輝。這裡以前半說二事物相似性后以後半以彼二事物的差異而使彼二者互相差異故，在以聲音應說相似性中這稱為雙差異。詞義解析為：大有情即其中有魚龜等海或、大有情即具大同性善逝、極深、似即同於青、有如金之光輝彼。 所知一差異： 247 鹿目非除熱，亦非能與愿； 牟尼主目雙，具足彼功德。 247"不"等。鹿的目即除熱即煩惱熱惱即傷害為除熱非有。亦非給予所愿即天界解脫成就為給所愿。牟尼主你的眼的雙即對而以彼等如上說除熱性給所愿性功德莊嚴即裝飾。這裡以長等而了知鹿目眼的相似性。在所知相似性中這是一差異如所說方式。 247"非除"等。鹿目即小鹿眼對非除熱即非除煩惱熱。給所愿即非給予世人所求世間出世間義。牟尼主啊你的眼雙而以彼功德莊嚴即以除人熱惱等如上說功德莊嚴。此中以否定方式顯示能喻所喻成為二目稱為事物的長廣等相似法后以後半因除熱惱等功德而分別勝者眼故，在了知相似性中這稱為一差異。詞義解析為：除熱即傷害、給所愿、彼與彼功德、以彼莊嚴。 所知雙差異： 248 牟尼主面蓮，此差別如是； 善語甘露施，蓮非如是施。 248"牟尼主"等。牟尼主面與蓮即因可意等而了知相似性的事物，此等差別即異如是。如何？面為善語甘露即正法甘露施予為善語甘露施，而蓮非如是。以此差別說此等不相似說"此"等。在以能力了知相似中這是雙差異如所說方式。 248"牟尼主"等。牟尼主面與蓮即此二差別如是。若問如何？此二中面為善語甘露施即因善說而為稱為善語的正法甘露的施予者，而蓮非如是即非如是，意為不給予如是法甘露。以"此等差別如是"言而了知以妙香美麗等功德二者無差別后以後半從面分別蓮，從蓮分別面故，在了知相似性中這稱為雙差異。詞義解析為：差即多種之性、善說、彼即甘露、以性正施彼。

249.

Pasiddhaṃ kāraṇaṃ yattha, nivattetvā』ññakāraṇaṃ;

Sābhāvikatta』matha vā, vibhābyaṃ sā vibhāvanā.

1. Vibhāvanaṃ sambhāveti 『『pasiddha』』miccādinā. Yattha alaṅkatiyaṃ pasiddhaṃ lokappatītaṃ kāraṇaṃ kiñci nivattetvā nirasya aññaṃ kāraṇaṃ pasiddhakāraṇato aññaṃ nimittaṃ vibhābyaṃ avagamyate. Yattha kāraṇantaraṃ natthi, tattha kā gatīti āha 『『sābhāvikatta』』ntiādi. Atha vā pakkhantare, sābhāvikaṃ [sābhāvikattaṃ (ka.)] dhammatāsiddhaṃ, tassa bhāvo sābhāvikattaṃ vibhābyaṃ, sā tādisī vibhāvanā viññeyyā, vibhāvīyate pakāsīyate kāraṇantaraṃ sābhāvikattaṃ vā etāyāti, etissanti vā katvā.

2. Idāni vibhāvanaṃ dasseti 『『pasiddha』』miccādinā. Yattha alaṅkāre pasiddhaṃ lokappatītaṃ kāraṇaṃ taṃtaṃguṇasādhanahetuṃ nivattetvā paṭisedhetvā aññakāraṇaṃ lokappasiddhakāraṇato aññaṃ kāraṇaṃ, atha vā no ce pasiddhakāraṇato aññakāraṇe labbhamāne sābhāvikattaṃ dhammatāsiddhaguṇaṃ vibhābyaṃ pakāsanīyaṃ hoti, sā vibhāvanā nāma hoti, kāraṇantaravibhāvanā sābhāvikavibhāvanāti duvidhā hotīti adhippāyo. Aññañca taṃ kāraṇañceti ca, sassa attano bhāvoti ca, tena sambhūtamiti ca, tassa bhāvoti ca, vibhāvīyati aññakāraṇaṃ sābhāvikattaṃ vā etāya vibhāvanāya, etissaṃ vibhāvanāyanti ca vāti viggaho.

Kāraṇantaravibhāvanā

250.

Anañjitā』sitaṃ nettaṃ, adharo rañjitā』ruṇo;

Samānatā bhamu cā』yaṃ, jinā』nāvañchitā tava.

1. Udāharati 『『anañjita』』iccādi. Jina tava nettañca anañjitaṃ añjanasalākāya yavataṭṭhīnamaphuṭṭhameva asitaṃ kaṇhaṃ, adharo ca anañjitoyeva lākhārāgādinā aruṇo ratto, ayaṃ bhamu ca anāvañchitā ussāhena yena kenaci anāmitā samānā samānatā suṭṭhu ānatā, tato sabbaṃ lokiyaṃ taveti. Ettha pasiddhakāraṇamañjanādi, tannivattanepi kāraṇantaramatthādināvagamyate, tañca kammaṃ, kāriyassa akāraṇattāyogatoti kāraṇantaravibhāvanā』yaṃ.

2. Idāni udāharati 『『anañji』』ccādinā. He jina tava nettaṃ pakatimadhuraṃ nayanayugaḷañca anañjitaṃ vilocanānaṃ kaṇhattasādhanatthaṃ lokappasiddhaañjanehi anañjitaṃ samānaṃ asitaṃ bhavantarasiddhena kusalakammena nīlaṃ hoti, adharo ca arañjito kenaci rāgena arañjito samāno aruṇo rattohoti, ayaṃ bhamu ca anāvañchitā kenaci vāyāmena anāmitā samānā samānatā suṭṭhu ānatā hotīti. Ettha nayanaadharabhamūnaṃ kaṇharattakuṭilaguṇasādhane lokappasiddhāni añjanāni kāraṇāni paṭisedhetvā nettādīnaṃ asitādibhāvakathaneneva kāraṇavinimuttassa kāriyassa loke avijjamānattā atthappakaraṇādinā asitādibhāvassa kāraṇaṃ nāma pubbajātiyaṃ siddhakusalakammamevāti patīyamānattā ayaṃ kāraṇantaravibhāvanā nāma. Na añjitanti ca, na rañjitoti ca, na āvañchitoti ca vākyaṃ. Nasaddo pasajjapaṭisedhe vattate. Saṃ sammā ānatāti viggaho.

Sābhāvikavibhāvanā

251.

Na hoti khalu dujjanya-

Mapi dujjanasaṅgame;

Sabhāvanimmalatare,

Sādhujantūna cetasi.

我來將這段巴利文直譯成簡體中文： 249 已知因除遣，轉向他因緣； 或說自性成，顯明名顯發。 249. 具體說明顯發說"已知"等。於何修飾中除遣即棄絕某已知即世間所知因緣，顯明即了知其他因緣即異於已知因緣的原因。於何無他因緣，彼有何趣說"自性"等。或於他分，自性即法性成就的性為自性性應顯明，彼如是顯發應知，因以此顯明即顯示他因或自性性，或於此而作。 249. 現在顯示顯發說"已知"等。於何修飾中除遣即否定已知即世間所知因緣即彼彼功德成就因，他因緣即異於世間已知因緣的因緣，或若不得異於已知因緣的他因緣則自性性即法性成就功德應顯明即應顯示，彼稱為顯發，意為分為他因顯發與自性顯發二種。詞義解析為：他與彼因緣、自之性、以彼生、彼性、以此顯發他因或自性性、於此顯發。 他因顯發： 250 眼黑未涂染，唇紅不施彩； 眉形善彎曲，勝者無刻意。 250. 舉例說"未涂"等。勝者你的眼未涂即未被涂眼桿塗藥棒觸碰而黑，唇未涂即未被紅蠟等染而紅，此眉無刻意即未被任何努力彎而善彎即善美彎曲，故你一切超世間。這裡已知因為塗藥等，雖除遣彼而以物等了知他因，而彼為業，因果無因性不合理故這是他因顯發。 250. 現在舉例說"未涂"等。勝者啊你的眼即自性甜美眼雙未涂即為成就眼黑性而未涂世間已知塗藥而黑即以前產生就善業藍，唇未染即未被任何染染而紅，此眉無刻意即未被任何努力彎而善彎。這裡對眼唇眉的黑紅彎功德成就否定世間已知塗藥等因緣而以說眼等黑等性因世間無離因緣果，依義上下文等了知黑等性的因即是前產生就善業故這稱為他因顯發。詞義解析為：非涂、非染、非刻意。"非"字用於直接否定。善即正彎曲。 自性顯發： 251 實在惡人集， 不生惡人性； 自性極清凈， 善人意識中。

251.『『Na hoti』』ccādi. Dujjanehi saha saṅgame samāgame satyapi sādhujantūnaṃ sappurisānaṃ sabhāvena tādisena payogena vināva nimmalatare atisayena nimmale cetasi dujjanyaṃ sujanetarabhāvo na hoti tādisātisayasādhuttasamāyogatoti. Iha kiñcāpi sabhāvasaddena sabbathā hetunivattanaṃ kataṃ, tathāpi yonisomanasikārāditathāvidhanimittamattheva. Tathāpi loko tamanapekkhamāno, pasiddhañca kāraṇaṃ tādisamapassanto sābhāvikaṃ phalaṃ voharati, tadanusārena ca sābhāvikaṃ phalaṃ vibhābyateti, ayaṃ sābhāvikaphalavibhāvanā.

251.『『Na hoti』』ccādi. Dujjanasaṅgame api dujjanehi saha vāse satipi sādhujantūnaṃ sabhāvanimmalatare kiñci payogaṃ vinā pakatiyā eva atinimmale cetasi dujjanyaṃ dujjanaguṇaṃ khalu ekantena na hotīti. Iha cittanimmalahetubhūtānaṃ yonisomanasikārādīnaṃ vijjamānattepi lokena taṃ kāraṇaṃ anapekkhitvā aññampi pasiddhakāraṇaṃ cittanimmalakāraṇamadisvā sabhāvasiddhaṃ nimmalanti vohariyamānattāteneva lokavohārānusārena 『『sabhāvanimmalatare』』ti sabbākārena kāraṇaṃ paṭisedhaṃ katvā sabhāvasiddhanimmalattasaṅkhātaphalassa pakāsitattā ayaṃ sābhāvikaphalavibhāvanā nāma. Dujjanānaṃ bhāvoti ca, sassa attano bhāvoti ca, tena nimmalataranti ca vākyaṃ.

252.

Janako[kārako (sī.)]ñāpako ceti,

Duvidhā hetavo siyuṃ;

Paṭisaṅkharaṇaṃ tesaṃ,

Alaṅkāratayo』ditaṃ.

1. Hetuṃ niddisati 『『janako』』iccādinā. Janako bhāvābhāvarūpassa nibbatyādikāriyassa kārako ñāpako vijjamānasseva kassaci sambandhato kutoci paṭibodhako cāti hetavo duvidhā siyuṃ. Nanu kimettha asanaṃ [bhūsanaṃ (?)], kevalaṃ 『『anenetaṃ karīyatī』』ti sarūpakathanamatta, [na tu (?)] viseso tu na [na tu (?)] koci visesarūpo vācālaṅkāroti visesaṃ yojayati 『『paṭī』』tiādinā. Tesaṃ kāriyuppādayogīnaṃ hetūnaṃ paṭisaṅkharaṇaṃ upabrūhanaṃ visiṭṭhabhāvena pariphuṭaṃ katvā yāthāvato kathanaṃ alaṅkāratāya bandhabhūsanarūpena uditaṃ abhihitaṃ visesarūpattā, na panetenetaṃ karīyatīti.

2. Idāni hetvālaṅkāraṃ dasseti 『『janako』』ccādinā. Janako ca kassaci 『『sattā asattā』』ti vuttassa bhāvābhāvasaṅkhātakāriyassa janakahetu ca ñāpako ca kassaci vijjamānattaṃ aññena kenaci sambandhena avabodhento ñāpakahetu cāti evaṃ hetavo duvidhā siyuṃ. Iha phalapakāsakahetumhi vuccamāne 『『iminā hetunā idaṃ phalaṃ jāta』』nti sarūpakathanamattaṃ vinā visesarūpālaṅkāro idha natthīti āsaṅkiya alaṅkārasarūpaviseso esoti dassetumaparaddhamāha. Tesaṃ phalapakāsanakhamānaṃ hetūnaṃ paṭisaṅkharaṇaṃ visiṭṭhabhāvena pakāsaṃ katvā tatvato kathanaṃ alaṅkāratāya alaṅkārasabhāvena uditaṃ pasiddhaṃ hoti, kavīhi patthitaṃ vā hoti. Sāliaṅkurādīnaṃ sālibījādayo viya janyassa accantopakārako janakahetu nāma, vijjamānaaggiādīnaṃ dhūmādayo viya kassaci vijjamānattañāpako ñāpakahetu nāma. Alaṅkārassa bhāvo alaṅkāratā. Alaṅkāratayāti chandaṃ nissāya mattāhāni.

253.

Bhāvābhāvakiccavasā,

Cittahetuvasāpi ca;

Bhedā』nantā idaṃ tesaṃ,

Mukhamattanidassanaṃ.

我來將這段巴利文直譯成簡體中文： 251"不生"等。雖與惡人俱集即相會，善人等即善士等以自性即無如是運用而極清凈即殊勝清凈的意識中惡人性即非善人性不生因具如是殊勝善性故。此中雖以自性字完全除遣因，然如是如理作意等如是因仍有。雖然世間不觀察彼，不見已知如是因而說自性果，隨順彼而顯明自性果故，這是自性果顯發。 251"不生"等。雖于惡人集即雖有與惡人共住，善人等自性極清凈即無任何運用而自性極清凈的意識中惡人性即惡人功德實在決定不生。此中雖有心清凈因的如理作意等，但世間不觀察彼因亦不見他已知心清凈因而說自性成就清凈故，隨順世間言說以"自性極清凈"完全除遣因而顯示稱為自性成就清凈性的果故這稱為自性果顯發。詞義解析為：惡人之性、自之性、以彼極清凈。 252 生因與知因， 二種因應知； 彼等善修治， 說為修飾性。 252. 說明因說"生因"等。生因即有無形態即生等果的作者，知因即使已存在某者由某關係了知者，如是因應為二種。豈非於此何為裝飾，僅是"以此作此"的自性說明，而無任何殊勝形態的語言修飾故配合差異說"善"等。彼等即能生果的因的善修治即增長即以殊勝性明顯作如實說為修飾性即以結構裝飾形態說，因為殊勝形態，而非以此作此。 252. 現在顯示因修飾說"生因"等。生因即對任何所說"有無"的有無稱為果的生因，及知因即以某關聯使了知某已存在性的知因，如是因應為二種。此中說顯果因時懷疑除了"以此因此果生"的自性說明外此處無殊勝形態修飾故說後半顯示這是修飾自性差異。彼等即能顯果的因的善修治即以殊勝性明顯作如實說以修飾性即以修飾自性說即已知，或為詩人所求。如稻芽等的稻種等為所生的極助益生因，如已存在火等的煙等為某已存在性知因。修飾之性為修飾性。"以修飾性"依格律省音。 253 依有無作用， 及依心因力； 差異無量此， 僅顯示少分。

1. Udāharati 『『bhāva』』iccādi. Bhāvo sattā ca, abhāvo asattā ca, teyeva kiccāni tesaṃ vasena ca, cittā pasiddhahetuviparītā acchariyārahā hetavo tesaṃ vasenāpi ca bhedā hetuvikappā anantā anavaviyo [anavadhayo (?)], yato evaṃ tasmā tesaṃ hetūnaṃ idaṃ mukhamattanidassanaṃ, tasmā tammukhena sakkā hetuvisese pavisitunti.

253.『『Bhāvā』』iccādi. Bhāvābhāvakiccavasā bhāvaabhāvasaṅkhatasattāasattākriyāvasena ca, cittahetuvasāpi ca pasiddhahetuno viruddhena acchariyahetūnaṃ pabhedena ca, bhedā hetuvisesā anantā yasmā apariyantā honti, tasmā idaṃ vakkhamānaṃ tesaṃ hetūnaṃ mukhamattanidassanaṃ avasesahetūnaṃ ogāhaṇadvāramattassa nidassanaṃ hoti. Bhāvo ca abhāvo cāti ca, teyeva kiccānīti ca, tesaṃ vaso bhedoti ca, cittā vicittā ca te hetavo cāti ca, tesaṃ vasoti ca, mukhameva mukhamattaṃ, mukhañca taṃ vā mattaṃ sāmaññañceti ca, tassa nidassanamiti ca vākyaṃ. Mattasaddo avadhāraṇe sāmaññe vā vattate.

254.

Paramatthapakāseka-

Rasā sabbamanoharā;

Munino desanā』yaṃ me,

Kāmaṃ toseti mānasaṃ.

Bhāvakicco kārakahetu.

1. Udāharati 『『paramattha』』iccādi. Paramatthasabhāvassa nāmarūpādino pakāsoyeva ekaraso asahāyakiccaṃ yassā sā tādisī. Sabbesaṃ mano haratīti sabbamanoharā munino ayaṃ desanā me mānasaṃ cittaṃ kāmamekantena tosetīti ayaṃ bhāvakicco kārakahetu santosasattāya kāraṇato.

2. Idāni udāharati 『『paramattha』』iccādinā. Paramatthapakāsekarasā nāmarūpakhandhaāyatanādiuttamatthānaṃ pakāsanasaṅkhāta asahāyakiccavatī sabbamanoharā vohārānurūpena visayabhāvūpagamanena sabbesaṃ manoharā munino ayaṃ desanā me mayhaṃ mānasaṃ kāmaṃ ekantena tosetīti. Buddhassa dhammadesanā pubbe avijjamānassa santosassa sattāsaṅkhātasamuppādaṃ karotīti kārakahetu nāma hoti. Sā ca desanā 『『mānasaṃ tosetī』』ti ettakena adassetvā 『『paramatthapakāsekarasā』』ti savisesanaṃ katvā vuttattā alaṅkāroti abhimatā. Eko ca so raso ceti ca, paramatthapakāsoyeva ekaraso ekakiccamasseti ca viggaho. Bhāvakicco bhāvasaṅkhātaṃ sattākiccaṃ katvā pavatto kārakahetu janakahetu.

255.

Dhīrehi saha saṃvāsā, saddhammassā』bhiyogato;

Niggaheni』ndriyānañca, dukkhassu』pasamo siyā.

Abhāvakicco kārakahetu.

255.『『Dhīrehi』』ccādi. Dhīrehi sappaññehi saha saṃvāsā saṃsaggena ca, saddhammassa sambuddhadesitassa abhiyogato abhyāsena ca, indriyānaṃ cakkhādīnaṃ niggahena visayappavattinirodharūpena vijayena ca hetunā dukkhassa pañcakkhandhasaṅkhatassa anuppādanirodhasaṅkhāto upasamo siyā bhaveyyāti ayaṃ abhāvakicco kārakahetu anuppādanirodhasaṅkhātassa abhāvassa kāraṇato.

我來將這段巴利文直譯成簡體中文： 253. 舉例說"有"等。有即存在及，無即非存在及，彼等即作用依彼等力及，奇特即異於已知因令人驚奇的因依彼等力的差異即因差別無量即無限，因如是故此為彼等因的面貌顯示，故由彼面能入因差異。 253"有"等。依有無作用即依稱為有無的存在非存在作用力及，及依奇特因力即以違逆已知因的驚奇因差別，因差異即因差別無量即無邊際故，此所說為彼等因的面貌顯示即剩餘諸因的進入門戶顯示。詞義解析為：有與無、彼等即作用、彼等力差異、奇特即殊異與彼等因、彼等力、僅面即面、面與彼或普通、彼之顯示。"僅"字用於限定或普通。 254 勝義顯一味， 能攝諸人心； 牟尼此教說， 滿意我心意。 作有因能作因。 254. 舉例說"勝義"等。勝義自性即名色等的顯示即一味即無伴作用者為如是。攝諸人心故為攝諸心牟尼此教說滿我心意即心決定喜悅故這是作有因能作因因作滿足存在的原因故。 254. 現在舉例說"勝義"等。勝義顯一味即具名色蘊處等最勝義顯示稱為無伴作用攝諸心即隨順言說成為境故攝一切人心牟尼此教說決定滿我的心意。佛陀說法作前無滿足的存在稱為生起故稱為能作因。而彼教說不僅以"滿心意"顯示而以"勝義顯一味"作差異說故意為修飾。詞義解析為：一與彼味、勝義顯示即一味即一作用彼。作有因即作稱為有的存在作用而行的能作因即生因。 255 智者共居住，正法常修習； 制伏諸根等，得滅除諸苦。 作無因能作因。 255"智者"等。與智者即具慧者共居住即結合及，正法即正覺所說的修習即練習及，諸根即眼等的制伏即以遮止趣境形態的勝利因緣，諸苦即稱為五蘊的不生滅稱為止息應有故這是作無因能作因因作稱為不生滅的無的原因故。

255.『『Dhīrehi』』ccādi. Dhīrehi saha saṃvāsā samaggavāsena ca, saddhammassa buddhadesitassa abhiyogato nirantarābhyāsena ca, indriyānaṃ cakkhuādīnaṃ niggahena rūpādiārammaṇesu subhādiggahaṇassa nivāraṇena cāti imehi kāraṇehi dukkhassa khandhāyatanādikassa upasamo anuppādanirodho khandhaparinibbānaṃ vā siyāti. Abhiṇhaso yogoti viggaho. Abhāvakicco dukkhassa upasamasaṅkhātaṃ asattākiccaṃ katvā pavatto kārakahetu avijjamānasaṅkhātāya asattāya uppādanato janakahetu nāma. Abhāvo kiccamasseti ca, kārako ca so hetu cāti ca vākyaṃ. Bhāvakiccopi vuttabyatirekato ñāyati.

256.

Muninda candasaṃvādi-kantabhāvopasobhinā;

Mukheneva subodhaṃ te, manaṃ pāpābhinissaṭaṃ.

Bhāvakicco ñāpakahetu.

256.『『Munindi』』ccādi. Munindeti āmantanaṃ. Te tava candasaṃvādinā candasadisena kantabhāvena upasobhinā sobhamānena mukheneva pāpehi rāgādīhi abhinissaṭaṃ byapagataṃ manaṃ cittaṃ subodhaṃ suṭṭhu viññāyatīti ayaṃ bhāvakicco ñāpakahetu avabodhasattāya ñāpanato.

256.『『Muninda』』iccādi. He muninda te tava candasaṃvādikantabhāvopasobhinā candakantabhāvasadisena kantabhāvena sobhamānena mukhena manaṃ tuyhaṃ cittaṃ pāpābhinissaṭaṃ rāgādīhi kilesehi nikkhantanti subodhaṃ suṭṭhu viññāyatīti. Iha mukhaṃ manakantabhāvasambandhena samannāgataṃ sayaṃ vijjamānameva kilesāpagamassa avabodhasattaṃ ñāpetīti bhāvakicco ñāpakahetu nāma jāto. Candena abhedopacārato candalāvaṇyena saṃvādī sadisoti ca, so ca so kantabhāvo ceti ca, tena upasobhitoti ca, pāpehi abhinissaṭanti ca vākyaṃ.

257.

Sādhuhatthāravindāni, saṅkocayatite kathaṃ;

Muninda caraṇadvanda-rāgabālātapo phusaṃ.

Ayuttakārī cittahetu.

257.『『Sādhu』』iccādi. Muninda te caraṇānaṃ dvandassa rāgo bālo ca so ātapo ceti rāgabālātapo taruṇakiraṇasamūho lohitattādinā sādhūnaṃ hatthāravindāni kantādinā phusaṃ visārittenā』masanto kathaṃ saṅkocayati makulayati, añjalipaṇāmabandhena ayuttametaṃ. Bālātapo hi padumānamummīlanahetu, ayaṃ tu apubbo bālātapo yo padumāni nimīletīti anucitakāriyakāraṇā ayuttakārī cittahetu, evaṃvidho viññeyyo bhāvakiccattepīti.

257.『『Sādhu』』iccādi. He muninda te tava caraṇadvandarāgabālātapo pādayugaḷassa aruṇavaṇṇasaṅkhataabhinavasūriyakiraṇo sādhuhatthāravindāni sujanānaṃ karapadumāni phusaṃ attano sabbabyāpittā phusanto kathaṃ saṅkocayati karasampuṭarūpena makulayatīti. Bālātapo nāma padumavikasanaṃ vinā saṅkocanaṃ na karoti, eso ātapo acchariyo vicittoti gamyamānattā ayuttasaṅkocasattākaraṇato ayaṃ ayuttakārī cittahetu nāma. Ayuttaṃ karotīti ca, cittañca taṃ hetu cāti ca vākyaṃ.

258.

Saṅkocayanti jantūnaṃ, pāṇipaṅkeruhāni』ha;

Munindacaraṇadvanda-nakhacandāna』maṃsavo.

Yuttakārī cittahetu.

258.『『Saṅkocayanti』』ccādi. Munindassa pādānaṃ dvande nakhā eva candā kantādinā tesaṃ aṃsavo kiraṇā iha loke jantūnaṃ sattānaṃ pāṇayo eva paṅkeruhāni kantādinā saṅkocayanti paṇāmakaraṇasampuṭarūpena milīyantīti [milāyayantīti (?)] yuttakārī cittahetu candato paṅkajasaṅkocassa ucitattā. Vuttanayepīti.

我來將這段巴利文直譯成簡體中文： 255"智者"等。與智者共居住即和合住及，正法即佛說的修習即不間斷練習及，諸根即眼等的制伏即防止於色等境取凈等及，以此等因緣諸苦即蘊處等的止息即不生滅或蘊般涅槃應有。詞義解析為：數數修習。作無因即作稱為苦止息的非存在作用而行的能作因因生稱為非存在的不存在故稱為生因。詞義解析為：無為作用彼、能作與彼因。作有因從所說差異可知。 256 牟尼主月似，美好相莊嚴； 僅由面容知，意離諸惡凈。 作有因能知因。 256"牟尼主"等。牟尼主為呼格。由你的與月相應即如月的美好性莊嚴即莊嚴的面容即知離諸惡即遠離貪等的意即心善知即善了知故這是作有因能知因因表知了知存在故。 256"牟尼主"等。牟尼主啊由你的與月相應美好性莊嚴即以如月美好性美好性莊嚴的面容知你的意即心離諸惡即出離貪等煩惱善知即善了知。此中面具足意美好性關聯而自已存在表知離煩惱了知存在故稱為作有因能知因。詞義解析為：以無差施設與月美即相似及、彼與彼美好性、以彼莊嚴、從惡出離。 257 善人蓮花手，如何使收斂； 牟尼主足雙，紅色幼光觸。 不合作奇特因。 257"善"等。牟尼主你的足的雙的紅色即幼即光即幼光聚以赤等善人的蓮花手以可意等觸即以舒展觸控如何使收斂即閉合，以合掌禮拜系不合。因幼光為蓮開放因,而此特異幼光使蓮閉合故因不合作用為不合作奇特因，如是應知于作有因亦然。 257"善"等。牟尼主你的足雙紅幼光即足雙的稱為紅色新日光觸善人蓮花手即善人掌蓮以自遍滿性觸如何使收斂即以手合掌形閉合。幼光除蓮開放不作收斂,此光驚奇殊異故因作不合收斂存在故這稱為不合作奇特因。詞義解析為：作不合及、奇特與彼因。 258 收斂世間中，眾生蓮花手； 牟尼主足雙，指甲月光明。 合作奇特因。 258"收斂"等。牟尼主足雙中甲即月以可意等彼等光即光明在此世界中使眾生的掌即蓮花以可意等收斂即以作禮手合掌形閉合故為合作奇特因因從月蓮收斂合宜故。如所說方式亦然。

258.『『Saṅko』』iccādi. Munindacaraṇadvandanakhacandānaṃ sambuddhassa pādadvande nakhāvalisaṅkhātānaṃ candānaṃ aṃsavo raṃsayo iha loke jantūnaṃ pāṇipaṅkeruhāni saṅkocayanti karasampuṭākārena saṅkocayanti makulaṃ karontīti. Candakiraṇehi kattabbāya eva padumasaṅkocasattāya katattā ca, pakaticandakiraṇakattabbakiccassa candamarīcisamānaaññādiṭṭhapubbavicitraaṃsūhi katattā ca ayaṃ yuttakārī cittahetu nāma. Pāṇayo ca te paṅkeruhāni ceti ca, munindassa caraṇadvandamiti ca, tasmiṃ nakhānīti ca, teva candāti ca vākyaṃ.

259.

Uddiṭṭhānaṃ padatthānaṃ, anuddeso[anudeso (?)]yathākkamaṃ;

Saṅkhyāna』miti niddiṭṭhaṃ, yathāsaṅkhyaṃ kamopi ca.

1. Kamaṃ vivaritumupakkamati 『『uddiṭṭhāna』』miccādi. Uddiṭṭhānaṃ pubbe vuttānaṃ padatthānaṃ vatthūnaṃ kesañci yathākkamaṃ uddesakkamānatikkamena anuddeso puna atthantaraniddesanayena anukathanaṃ [kathanaṃ (?)] 『『saṅkhyāna』』mityapi ca, 『『yathāsaṅkhya』』mityapi ca niddiṭṭhaṃ vuttaṃ. Vidheyyattā tesaṃ padhānattamiti tadapekkhāya napuṃsakattaṃ, anuvaditabbattānuddesassāppadhānattamiti na pulliṅgapariggaho. 『『Kamo』』iccapi niddiṭṭhoti liṅgavipariṇāmo.

2. Idāni kamālaṅkāraṃ uddisati 『『uddiṭṭhāna』』miccādinā. Uddiṭṭhānaṃ paṭhamakathitānaṃ padatthānaṃ yathākkamaṃ uddiṭṭhakkamamanatikkamma anuddeso atthantaraṃ nissāya punakathanaṃ 『『saṅkhyāna』』miti ca, 『『yathāsaṅkhya』』miti ca niddiṭṭhaṃ, kamopi ca niddiṭṭho. Ettha pasiddhaṃ anuddesaṃ pubbaddhena anuvaditvā appasiddhaṃ kamampi kamapariyāyaṃ saṅkhyānayathāsaṅkhyadvayampi aparaddhena vidadhāti. Ettha vidhātabbaṃ dassetuṃ anuvādassa āhariyamānattā anuvādo appadhāno, vidhātabbo padhāno. Yañhi vidhātabbaṃ, taṃ padhānaṃ, itaramappadhānanti iminā kāraṇena vuccati. Tasmā 『『niddiṭṭha』』nti 『『saṅkhyānaṃ, yathāsaṅkhya』』nti dvayaṃ apekkhāya (tassa appadhānattā) [idaṃ padadvayaṃ sīhaḷabyākhyāyaṃ na dissati] napuṃsakaṃ hoti. 『『Kamo』』ti apekkhāya 『『niddiṭṭho』』ti pulliṅgo hoti. Appadhāno anuddesoti nāpekkhati. Kamamanatikkammāti ca, saṅkhyāya anabhikkamoti ca vākyaṃ.

260.

Ālāpahāsalīlāhi, muninda vijayā tava;

Kokilā kumudāni co-pasevante vanaṃ jalaṃ.

1. Tamudāharati 『『ālāpi』』ccādinā. Muninda tava ālāpahāsā ca tesaṃ līlāhi, uddesoyaṃ. Vijayā kokilakumudānaṃ parābhavena kokilā karavīkā kumudāni ca, yathoddesamanuddesoyaṃ vuttāpekkhāya. Vakkhamānāpekkhāya tu ayampi uddesova, 『『kokilā vanaṃ, kumudāni jala』』miti yathoddesamanuddesoyaṃ. Upasevante iva nissayanti maññe. Iti vatthuto eva sambhavo iveti parikappate. Yajjevaṃ parikappanāya kathaṃ yathāsaṅkhyanti ce? Atroccate – yatthālaṅkārantaramapi patīyate. Tatthuddesānurūpānuddesasambhave saṅkhyānamevālaṅkāro voharīyate tasseva mukhyato vattumicchitattā. Yatthālaṅkārantaraṃ na gamyate, tattha accantameva kamoti viññeyyaṃ.

我來將這段巴利文直譯成簡體中文： 258"收"等。牟尼主足雙指甲月即正覺者足雙中稱為指甲列的月的光即光明在此世界中使眾生掌蓮收斂即以手合掌形收斂即作閉合。因作應以月光作的蓮收斂存在及以如月光的其他未見殊異光作平常月光應作作用故這稱為合作奇特因。詞義解析為：掌與彼等蓮及、牟尼主之足雙、其中指甲、彼等即月。 259 已說諸詞義，次第復說者； 說為諸數量，如數及次第。 259. 開始解釋次第說"已說"等。已說即前說詞義即事物某等的次第即不超說次第的復說即以他義說方式重說稱為"數量"及稱為"如數"而說。因應說故彼等為主以依彼故中性，因應隨說復說非主故不攝陽性。"次第"亦說故性別變化。 259. 現在舉說次第修飾說"已說"等。已說即初說詞義的次第即不超已說次序的復說即依他義重說稱為"數量"及稱為"如數"而說，次第亦說。此中以前半隨說已知復說后以後半制定不知次第即次第同義及數量如數二。此中為顯示應制故引隨說為非主，應制為主。因凡應制為主，它為非主，以此因說。故"說"依"數量、如數"二(因彼非主)為中性。依"次第"說為陽性。不依非主復說。詞義解析為：不超次第及、數不超。 260 語笑遊戲中，牟尼主勝利； 鳩鳥與蓮花，近林又近水。 260. 舉例說"語"等。牟尼主你的語笑及彼等遊戲，這是說。勝利即以鳩鳥蓮花敗北鳩鳥即命命鳥與蓮花，這是依所說復說。而依將說這亦僅是說，"鳩鳥林、蓮花水"這是依所說復說。近即依止我想。如是由事物即有如是而設想。若如是設想何以如數耶？對此說—於何了知他修飾亦然。于彼依說而有復說中僅稱數量為修飾因欲說彼為主故。於何不知他修飾，于彼應知唯一定次第。

1. Udāharati 『『ālāpi』』ccādinā. He muninda te tava ālāpahāsalīlāhi madhurasaralīlāhi saddhiṃ mandahasitalīlāhi sañjātā vijayā jayahetu kokilā karavīkā ca kumudāni keravāni ca vanaṃ jalañca kamena upasevante iva nissayaṃ karontīti maññeti. Ettha 『『ālāpahāsalīlāhī』』ti uddeso, 『『kokilā kumudānī』』ti vuttāpekkhāya anuddeso, 『『vanaṃ jala』』nti vakkhamānāpekkhāya uddesova hoti, tatvato īdisavijayena kokilādīnaṃ vanādinissayakāraṇābhāvato ivasaddapayogena niddiṭṭho. Evaṃ sati ayaṃ parikappanā na bhavati. Kasmā? Nānālaṅkārasannipāte sati yo yo alaṅkāro vattunā icchito, tasseva mukhyato voharīyamānattā. Evaṃ parikappanālaṅkārasaṃsagge satipi uddesakkamena dassitassa anuddesassa mukhyattā ayaṃ kamālaṅkāro nāma. Īdisaññampi evameva daṭṭhabbaṃ. Ālāpo ca hāso ceti ca, tesaṃ līlāyoti ca viggaho.

261.

Siyā piyataraṃ nāma, attharūpassa kassaci;

Piyassā』tisayene』kaṃ, yaṃ hoti paṭipādanaṃ.

1. Piyataramāharati 『『siyā』』iccādinā. Atisayena piyassa kassaci attharūpassa abhidheyyasabhāvassa yaṃ paṭipādanamākhyānaṃ hoti, etaṃ piyataraṃ nāma siyā.

2. Idāni piyatarālaṅkāraṃ dasseti 『『siyā』』iccādinā, atisayena piyassa kassaci attharūpassa abhidheyyasabhāvassa yaṃ paṭipādanaṃ kathanaṃ hoti, etaṃ paṭipādanaṃ piyataraṃ nāma piyatarālaṅkāro nāma hoti. Atisayena piyanti ca, attho eva rūpaṃ sabhāvoti ca vākyaṃ.

262.

Pīti yā me samuppannā, santa sandassanā tava;

Kālenā』yaṃ bhave pīti, taveva puna dassanā.

1. Udāharati 『『pīti』』ccādi. Santa sappurisa mahāmuni tava sandassanā cakkhupathāpāthamattena madhurakathāsavanā yā pīti me mama samuppannā, ayaṃ pīti kālena īdisena sukhena [sukhaṇane (?)]taveva nāññassa kassaci, ko hi nāmoñño tavādisoti, puna dassanā bhaveyyāti.

262.『『Pīti』』ccādi. He santa sappurisa tathāgata tava sandassanā mama nette āpāthagamanato yā pīti me samuppannā, ayaṃ pīti kālena īdisakkhaṇena tayā sadisassa aññassābhāvā taveva puna dassanā dassanato bhaveti. Ettha pītiyā』tisayahetubhūtaṃ atiiṭṭhārammaṇañca dassane atigedhañca pakāsanena atipītīti padatthaṃ [atipiyaṃ pībhipadatthaṃ (ka.)], pakāsitaṃ hoti. 『『Ayaṃ pīti bhave』』ti pubbakāle uppannapītiyā punāsambhavato taṃsadisāyeva pīti gahitā yathā 『『soyeva vaṭṭako [vaddhako (sī. byākhyāyaṃ)], tāniyeva osadhānī』』ti.

263.

Vaṇṇiteno』pamānena, vutyā』dhippetavatthuno;

Samāsavutti nāmā』yaṃ, atthasaṅkheparūpato.

1. Samāsavuttiṃvattumāha 『『vaṇṇiteni』』ccādi. Vaṇṇitena pasaṃsitena upamānena adhippetassa manasi nihitassa vatthuno atthassa vutyā kathanena ayaṃ vuttalakkhaṇā samāsavutti nāma. Kasmā? Atthassa vattumicchitassa saṅkhepo saṅkhipitvā kathanaṃ rūpaṃ sabhāvo, tasmā tatoyamanvatthasaññā saṅkhepavutti samāsavuttīti katvā. Kasmā? Ayaṃ guṇībhūtā sakatthā atthantaraṃ vidadhāti, na tu sakatthapadhānā.

我來將這段巴利文直譯成簡體中文： 260. 舉例說"語"等。牟尼主啊你以語笑遊戲即以甜美自然遊戲及微笑遊戲生的勝利即勝因鳩鳥即命命鳥與蓮花即開葉蓮花次第近林與水即依止我想。此中"語笑遊戲"為說,"鳩鳥蓮花"依所說為復說,"林水"依將說僅為說,因事實如是勝利鳩鳥等無依止林等因故以"似"字說。如是此非設想。何故?因諸修飾會合時說者所欲何何修飾,唯彼為主而說故。如是雖有設想修飾雜合因以說次第顯示覆說為主故這稱為次第修飾。其他如是亦應如是見。詞義解析為：語與笑及、彼等之遊戲。 261 應有更可愛，任何義自性； 以超越可愛，一種而顯示。 261. 說明更可愛說"應有"等。以超越可愛任何義自性即所詮自性的顯示即說明,此名為更可愛應有。 261. 現在顯示更可愛修飾說"應有"等,以超越可愛任何義自性即所詮自性的顯示即說明,此顯示稱為更可愛即名為更可愛修飾。詞義解析為：以超越可愛及、義即自性本質。 262 我生起喜悅，見你寂靜者； 愿此時喜悅，唯再見於你。 262. 舉例說"喜"等。寂靜善士大牟尼你的顯見即僅以入眼道及聞甜美言何喜我生起,此喜以時即以如是樂唯你非任何他,因誰名為其他如你,愿由再見而有。 262"喜"等。寂靜善士如來啊從你顯見入我眼境由何喜我生起,此喜以時即以如是剎那因無他如你故唯由再見你而有。此中以顯示喜超越因成極可意境及見極貪而顯示極喜義[極可愛喜義],說"此喜應有"因前時生喜不再有故取如彼喜如"彼即木匠、彼等即藥"。 263 以所贊喻體，說明意向事； 此名略說義，因義攝略相。 263. 為說略說說"以所贊"等。以所贊即已讚歎喻體說明即說意向即置於意事即義，此具所說相稱為略說。何故?義即所欲說的攝略即略說為相即自性，故從彼此隨義名為略說即略說作。何故?此為屬性自義作他義，而非以自義為主。

1. Idāni samāsavuttiṃ niddisati 『『vaṇṇite』』ccādinā. Vaṇṇitena pasaṃsitena upamānena upamānavatthunā karaṇabhūtena adhippetavatthuno icchitatthassa vutyā kathanena atthasaṅkheparūpato vattumicchitatthassa saṅgaharūpattā ayaṃ yathāvuttalakkhaṇā samāsavutti nāma hoti. Ettha vattumicchitatthaṃ saṅgahetvā manasi katvā tassa upamābhūtatthassa vaṇṇanāya manasi katassa pakāsanato ayaṃ samāsavutti nāma. Etissā padābhihito sakattho appadhāno, gammamānattho pana padhāno hoti. Adhippetañca taṃ vatthu ceti ca, samāsena saṅkhepena vutti kathanamiti ca, saṅkhepoyeva rūpaṃ sarūpanti ca, atthassa saṅkheparūpanti ca viggaho.

264.

Sā』yaṃ visesyamattena, bhinnā』bhinnavisesanā;

Attheva aparāpya』tthi, bhinnābhinnavisesanā.

1. Tassā pabhedaṃ dasseti 『『sāya』』miccādinā. Sā ayaṃ samāsavutti yaṃkiñci vatthu sāmaññākārappatītaṃ 『『īdisamidaṃ nāññathā』』ti kutoci byavacchijjate kenaci guṇādinā vavatthāpīyate, taṃ visesyaṃ, tameva mattaṃ visesanabhedabyavacchedato, tena. Bhinnā atulyā avayavadhammassa samudāye vattanato. Abhinnaṃ tulyākāraṃ visesanaṃ yassaṃ sā abhinnavisesanāpi attheva. Aparāpyatthi, na kevalaṃ sāyeva. Kīdisī? Bhinnañca abhinnañca visesanaṃ yassanti bhinnābhinnavisesanā. Visesyaṃ tu bhinnanti.

2. Idāni tassā samāsavuttiyā bhedaṃ dasseti 『『sāya』』miccādinā. Sā ayaṃ samāsavutti visesyamattena guṇādisadisadhammena karaṇabhūtena kenaci upamānavatthunā manasi kataṃ 『『idaṃ upameyyavatthu īdisa』』nti sāmaññāvatthato visuṃ katavisesyena bhinnā visuṃ jātā, tattakena atulyā vā, abhinnavisesanā tulyavisesanayuttā attheva bhinnābhinnavisesanā atulyatulyavisesanayuttā bhinnavisesyayuttā aparāpi atthi. Evaṃ samāsavutti dvidhā hoti. Visesyameva mattamiti ca, avayavena sambhavabhedasabhāvassa samudāyepi pavattattā bhinnāti vuttā. Abhinnāni visesanāni yassamiti ca, bhinnāni ca abhinnāni ceti ca, tāni visesanāni yassamiti ca viggaho.

Abhinnavisesana

265.

Visuddhāmatasandāyī,

Pasattharatanālayo;

Gambhīro cā』ya』mambhodhi,

Puññenā』pādito[puññenāsādito (sī.)]mayā.

1. Ubhayamudāharati 『『visuddha』』iccādinā. Ayamambhodhi sāgaro puññena cirānucitakusalamūlena hetunā mayā āpādito patto, kīdiso? Visuddhaṃ lokavohārato devāsurānaṃ mathane visenāsammissattā amataṃ pīyūsaṃ sandadātīti visuddhāmatasandāyī, ambhodhi. Visuddhaṃ dosalesenāpyasamphuṭṭhattā accantanimmalaṃ amataṃ maraṇābhāvena amatasaṅkhātaṃ nibbānadhātuṃ sandadāti upadesakabhāvenāti visuddhāmatasandāyī, saddhammo. Pasatthāni niravajjattā ratanāni muttāmaṇiādīni, tesaṃ ālayo pavattiṭṭhānaṃ, ambhodhi. Pasatthāni buddhādīhi anekadhā, vaṇṇitāni ratanāni sattatiṃsabodhipakkhiyadhammasaṅkhatāni, tesaṃ ālayo, saddhammo. Gambhīro ca agādhattā sāgaro saddhammo ca ayamāpāditoti pakataṃ. Ayaṃ visesyamattabhinnā abhinnavisesanā visesyassa ambhodhino vivacchitā saddhammā bhinnattā, visuddhāmatasandāyittādino ca visesanassa vuttena pakārenābhinnattāti.

我來將這段巴利文直譯成簡體中文： 263. 現在說明略說說"以所贊"等。以所贊即已讚歎喻體即喻體事為具作因意向事即所欲義的說明即說因義攝略相即所欲說義攝略相故此具如所說相稱為略說。此中攝所欲說義置於意而以其為喻義的讚歎顯示置意故此稱為略說。此中以詞說自義為非主,所了知義為主。詞義解析為：意向與彼事及、以略即略說說明及、略即相自相及、義之攝略相。 264 此以僅所別，異同能別性； 復有其他亦，異同能別性。 264. 顯示彼差別說"此"等。此略說任何事以一般形相了知"此如是非他"由某功德等判定,彼為所別,彼僅由能別差異區分。異即不同因支分法于集中行故。同即同形能別者此亦有同能別。復有其他,非僅彼。云何?異與同能別者故為異同能別。但所別為異。 264. 現在顯示彼略說差別說"此"等。此略說以僅所別即以功德等同法為具作因某喻事置意"此所喻事如是"從一般事別作差別所別異即別生,或以彼不同,同能別即具同能別亦有異同能別即具異同能別具異所別其他亦有。如是略說為二種。詞義解析為：僅所別及,因支分有差別自性于集亦行故說異。同能別彼及,異與同及,彼等能別彼。 同能別： 265 凈甘露流出， 珍寶藏處好； 甚深此大海， 我以福獲得。 265. 舉例二說"凈"等。此大海即海洋以福即久習善根因我獲得即得到,云何?凈因世間言說于天阿修羅攪動不混毒故甘露即甘露流出故凈甘露流出,大海。凈因無絲毫過失觸故極清凈甘露即以無死稱為甘露涅槃界流出因為教授者故凈甘露流出,正法。珍即無過珍寶即珠寶等,彼等藏處即行處,大海。珍即佛等多種讚歎珍寶即稱為三十七菩提分法,彼等藏處,正法。及甚深因無底故海洋正法及此獲得而已說。此以僅所別異同能別因所別大海與所欲正法異,及以凈甘露流出等能別依所說方式同故。

1. Idāni udāharati 『『visuddhā』』iccādinā. Visuddhāmatasandāyī lokavohārato devāsurānaṃ samuddamathane visena amissattā visuddhabhūtapīyūsadāyako, upamābhūtasamuddavaṇṇanāya buddhiyaṃ vattamānassa saddhammassa pakāsanato visuddhāmatasandāyī kāmāmisādidosalavenāpi amissitattā atinimmalaṃ jarāmaraṇarahitaṃ nibbānaṃ upadesadānena veneyyānaṃ dāyako, pasattharatanālayo niddosattā pasatthānaṃ muttāmaṇiādīnaṃ ratanānaṃ pavattiṭṭhānabhūto samuddapakkhe, saddhammapakkhe pana pasattharatanālayo buddhādīhi pasatthānaṃ sattatiṃsabodhipakkhiyadhammasaṅkhataratanānaṃ pavattidesabhūto, gambhīro pakatiyāyeva agādho, ekattanayādicatubbidhanayehi gambhīro ayaṃ ambhodhi ca eso samuddo ca, cittena gahitasaddhammo ca puññena bhavantaropacitakusalakammena mayā āpādito pattoti visesyabhūtassa ambhodhino vattumicchitasaddhammato bhinnattā ca, 『『visuddhāmatasandāyī』』ti iccādikānaṃ visesanānaṃ ubhayavisesyepi yathāvuttanayena abhinnattā ca ayaṃ samāsavutti visesyamattena bhinnā abhinnavisesanā hoti.

Bhinnābhinnavisesana

266.

Icchitatthapado sāro,

Phalapupphopasobhito;

Sacchāyo』ya』mapubbova,

Kapparukkho samuṭṭhito.

266.『『Icchite』』ccādi. Ayamapubbova vuttaguṇayogena acchariyarūpattā kapparukkho samuṭṭhito, kīdiso? Icchitaṃ lokiyaṃ yaṃ kiñci atthaṃ padadātīti icchitatthapado, kapparukkho. Icchitaṃ lokiyalokuttaraṃ yaṃ kiñci atthaṃ padadātīti icchitatthapado, jino. Sāro seṭṭho, kapparukkho jino ca. Phalāni pupphāni, tehi upasobhito, kapparukkho. Saha chāyāya candasūriyālokavilomarūpāya vattate sacchāyo, kapparukkho. Jino tu pubbe vuttāya kāyakantādirūpāya chāyāya yuttoti sacchāyoti. Ayaṃ visesyamattabhinnā bhinnābhinnavisesanā jinato visesyassa kapparukkhassa bhinnattā, phalapupphopasobhitatthassa kapparukkheyeva sambhavā, icchitatthapadatthassa sāratāya sacchāyatāya ubhayattheva bhāvato vuttavidhināti.

266.『『Icchitatthi』』ccādi. Icchitatthapado sattehi icchitānaṃ lokiyaaviññāṇakavatthābharaṇādīnaṃ dāyako kapparukkhavaṇṇanāya citte patiṭṭhitassa jinapadatthassa kathetukāmatāya icchitatthapado sattehi patthitānaṃ lokiyalokuttarānaṃ sakalatthānaṃ anurūpavasena tesaṃ tesaṃ sattānaṃ dāyako, sāro rukkhesu īdisarukkhassābhāvato uttamo, sāro sadevakādisattalokesu tādisasattavisesābhāvato uttamo, phalapupphopasobhito kappaddumānurūpaphalehi pupphehi ca upasobhito, sacchāyo candasūriyālokehi āvaraṇīyarukkhacchāyāya samannāgato, sacchāyo nīlapītādichabbidharaṃsijālehi samannāgato, apubbo pubbe asañjāto ayaṃ kapparukkho eso paccakkho kappapādapo samuṭṭhito sattānaṃ puññānubhāvena loke pātubhūtoti. Vattumicchitatthajinapadatthato visesyassa kapparukkhassa bhinnattā ca, icchitatthadānasārabhāvasacchāyasaṅkhatānaṃ visesanānaṃ ubhayasādhāraṇattā ca, phalapupphopasobhitatāya rukkhasseva visesanattā ca ayaṃ samāsavutti visesyabhinnāva bhinnābhinnavisesanā hoti. Icchito ca so attho ceti ca, taṃ padadātīti ca, phalapupphehi upasobhitoti ca, saha chāyāya vattamānoti ca vākyaṃ.

267.

Sāgarattena saddhammo,

Rukkhatteno』dito jino;

Sabbe sādhāraṇā dhammā,

Pubbatrā』ññatra tu』ttayaṃ.

我來將這段巴利文直譯成簡體中文： 265. 現在舉例說"凈"等。凈甘露流出因世間言說于天阿修羅攪海不混毒故為凈甘露施者,因顯示在智中行的喻體大海描述的正法故凈甘露流出因不混絲毫欲貪等過失故極清凈以教授施與所化者無老死涅槃故,珍寶藏處因無過故為珍即珠寶等寶的行處於大海分,于正法分而珍寶藏處為佛等讚歎稱為三十七菩提分法寶的行處,甚深因自性無底,以一性等四種方式甚深此大海及此海及以心所取正法以福即前生積集善業我獲得即得故因所別大海異於所欲說正法及,因"凈甘露流出"等能別於二所別依所說方式同故此略說為以僅所別異同能別。 異同能別： 266 所欲義施者， 果花所莊嚴； 有蔭此希有， 如意樹升起。 266"所欲"等。此希有因具所說功德故為稀有如意樹升起,云何?所欲即世間任何義施故所欲義施者,如意樹。所欲即世間出世間任何義施故所欲義施者,勝者。精即最勝,如意樹與勝者。果與花,以彼莊嚴,如意樹。具蔭即與違逆日月光形蔭俱行有蔭,如意樹。而勝者具前說身可意等形蔭故有蔭。此以僅所別異同異能別因所別如意樹異於勝者,因果花莊嚴義僅于如意樹有,因所欲義施精性有蔭性於二俱有依說方式故。 266"所欲義"等。所欲義施者即施與有情所欲世間無知物飾等因欲說在心住的勝者義的如意樹描述所欲義施者即隨順施與有情所求世間出世間一切義者,精即因樹中無如是樹故最勝,精即因天等有情世間無如是殊勝有情故最勝,果花莊嚴即以適如意樹果花莊嚴,有蔭即具應遮日月光樹蔭,有蔭即具青黃等六色光網,希有即前未生此如意樹此現見劫樹因有情福力於世間顯現升起。因所欲說義勝者義所別如意樹異及,因所欲義施精性有蔭稱為能別二共及,因果花莊嚴性僅樹能別故此略說為僅所別異異同能別。詞義解析為：所欲與彼義及、施彼及、以果花莊嚴及、與蔭俱行。 267 正法以海性， 勝者以樹性； 一切共諸法， 前此後彼三。

1. Tadubhayaṃ vivarati 『『sāgaratteni』』ccādinā. Saddhammo sambuddhabhāsito sāgarattena sāgaraguṇasadisattā sāgararūpena uditoti sambandho, kittitoti attho. Jino rukkhattena yathāvuttanayena udito taṃ patto anupekkhitassa kakkhavuttiyā ambhodhiādisaddānaṃ. Pakaraṇādinā tu tathā patītyudayo, aññathā kathaṃ ambhodhiādisaddānaṃ dhammādisacchāyakattaṃ siyā. Bhedo tu ayaṃ pubbatra 『『visuddhāmatasandāyi』』ccādike sabbe ye keci tatropāttā visuddhāmatasandāyittādayo sādhāraṇā tulyā dhammā visesanāni ubhayatrāpi sambhavā, aññatra tu anantaravutta 『『icchitatthapado』』iccādo pana tayaṃ sādhāraṇaṃ [dvayaṃ sādhāraṇañca (ka.)], asādhāraṇañca visesanaṃ vuttanayeneti.

2. Idāni tehi dvīhi samāsavuttehi vuttatthadvayaṃ pakāseti 『『sāgari』』ccādinā. Sāgarattena sāgararūpena saddhammo sammāsambuddhena desitapariyattisaddhammo udito kathito, rukkhattena jino udito. Sāgarakapparukkhādisaddā attano abhidheyyabhūtasāgararukkhādike atthe mukhyabhāvena apavattitvā buddhiyaṃ pavattaatthassāpi sādhāraṇabhūtavisesanapariggahena gammamāne vattumicchitasaddhammajinapadattheyeva pakaraṇādito tādisaatthappatītiyāsambhavato mukhyabhāvena pavattantīti adhippāyo. Tathā hi yadi ete mukhyatthena na pavattanti, ambhodhikapparukkhasaddā saddhammajinapadatthe kathaṃ pakāsentīti tesu dvīsu udāharaṇesu pubbatra 『『visuddhāmatasandāyī』』iccādipubbudāharaṇe sabbe dhammā 『『visuddhāmatasandāyī』』ti sabbe visesanadhammā sādhāraṇā ambhodhisaddhammānaṃ samānā, aññatra tu 『『icchitatthapado』』tiādike aññasmiṃ udāharaṇe pana tayaṃ 『『icchitatthapado, sāro, sacchāyo』』ti visesanattayaṃ sādhāraṇaṃ. Phalapupphopasobhitabhāvo pana rukkhāveṇiko, 『『apubbo』』iccādikaṃ visesanameva. Tathā hi iminā rukkhadhammabhūto koci viseso pakāsito na hotīti visesanattaṃ aññesuyeva vuttaṃ.

268.

Vatthuno』ññappakārena, ṭhitā vutti tadaññathā;

Parikappīyate yattha, sā hoti parikappanā.

1. Parikappanaṃ parikappeti 『『vatthuno』』ccādinā. Vatthuno sajīvassa nijjīvassa vā vutti avatthā aññappakārena vattumicchitappakārāpekkhāya aññeneva rūpena ṭhitā, tasseva tato yathāvaṭṭhitappakārato aññathā aññena pakārena parikappīyate yattha vuttiyaṃ, sā parikappanā hoti, parikappīyate aññathā karīyate vatthuṭṭhiti etissanti katvā.

2. Idāni parikappanaṃ dasseti 『『vatthuno』』iccādinā. Vatthuno yassa kassaci saviññāṇakaaviññāṇakapadatthassa vutti pavatti aññappakārena kappanīyappakārato aññena vijjamānappakārena ṭhitā pavattamānā, tadaññathā tato vijjamānappakārato aññenāvijjamānappakārena yattha vuttiyaṃ parikappīyate, sā parikappanā nāma hoti. Parikappīyate aññathā karīyate vatthuṭṭhiti etissamiti viggaho.

269.

Upamābbhantarattena, kiriyādivasena ca;

Kameno』dāharissāmi, vividhā parikappanā.

1. Bhedaṃ tassā dasseti 『『upamā』』iccādinā. Upamā abbhantare yassā, tassā bhāvo, tena ca, kiriyādivasena ca vividhā nānappakārā parikappanā idāni kamena udāharissāmi.

我來將這段巴利文直譯成簡體中文： 267. 解釋彼二說"以海性"等。正法即正覺所說以海性即以如海功德故以海形說出即結合,即贊說義。勝者以樹性依所說方式說出即得依語境觀察大海等詞。而依文脈如是了知生起,否則何以大海等詞有法等有蔭性。而差別於前"凈甘露流出"等中一切任何彼處所說凈甘露流出等共即同法即能別於二俱有,而於后說"所欲義施者"等中此三共[二共]與不共能別依所說方式。 267. 現在顯示以彼二略說所說二義說"海"等。以海性即以海形正法即正等覺所說教法說出,以樹性勝者說出。海如意樹等詞不以主要方式行於自所詮海樹等義而由了知在智行義亦攝共能別而趣向于依文脈如是義了知故主要方式行於所欲說正法勝者義故意。因如是若彼等不以主要義行,大海如意樹詞如何顯示正法勝者義故於彼二例中於前"凈甘露流出"等前例中一切法即"凈甘露流出"等一切能別法共即大海正法相同,而於"所欲義施者"等其他例中而此三即"所欲義施者、精、有蔭"能別三共。而果花莊嚴性僅樹獨有,"希有"等僅能別。因如是以此不顯示某樹法性故說僅于其他為能別。 268 事以他行相，住說異於彼； 於何假設中，彼為假設說。 268. 說明假設說"事"等。事即有命無命的說即狀態以他行相即依所欲說行相以他形住,彼即從彼如所住行相異即以他行相於何說中假設,彼為假設,假設即作異事住於此作。 268. 現在顯示假設說"事"等。事即任何有知無知事義的說即行以他行相即從應假設行相以他現有行相住即行,異於彼即從彼現有行相以他非現有行相於何說中假設,彼稱為假設。詞義解析為：假設即作異事住於此。 269 依喻內部性，及依作用等； 我將次第說，種種假設說。 269. 顯示彼差別說"喻"等。喻在內者彼之性,以彼及,以作用等及種種即種種行相假設現今我將次第舉例。

1. Idāni tassa bhedaṃ dasseti 『『upamābbhantare』』ccādinā. Upamābbhantarattena upamāya abbhantare vijjamānattā ca kiriyādivasena ca vividhā parikappanā kamena udāharissāmi. Upamā abbhantare assā parikappanāyeti ca, tassā bhāvoti ca, aneke vidhā pakārā yāsamiti ca viggaho.

Upamābbhantaraparikappanā

270.

Icchābhaṅgāturā』sīnā,

Tā』tiniccala』maccharā;

Vasaṃ nentīva dhīraṃ taṃ,

Tadā yogābhiyogato.

1. Udāharati 『『icchā』』iccādi. Icchābhaṅgena 『『buddhaṃ bhagavantaṃ vase vattessāmā』』ti bodhimūle katābhilāsavināsena āturā dukkhitā atiniccalasabhāvappattā atiniccalaṃ nāsikagge nayane katānatāvasena accantamakriyamāsīnā nisinnā tā accharā yoginisaṅkāsā māraṅganāti yathāvaṭṭhitāya sacetanānaṃ māraṅganālakkhaṇānaṃ [māraṅganāvalakkhaṇānaṃ (ka.)] vatthūnaṃ vutti vuttā, sāyamaññathā parikappīyate. Dhīraṃ devaṅganānampi siṅgārabhāvopacaritavilāsātisayenāpi akampattā. Taṃ bhagavantaṃ. Yogo mantānuṭṭhānaṃ, tattha abhiyogato yuñjanena vasamattano āyattabhāvaṃ tadā nentīva vahanti maññeti. Ettha iva saddasutiyā upamāsandeho na kātabbo, savasānayanamakubbantiyo māraṅganā vasaṃ nentīvāti parikappīyante. Hoti ca–

『『Vasaṃ nentīva dhīra』』nti, nayane no』pamānatā;

Na hi kattukriyāya』tthi, upamānopameyyatāti.

Kriyāparikappattepi ayamupamābbhantarā parikappanā, na kevalakriyāparikappanā māraṅganānamacalopavesanassa yogābhiyogena sāmyasandassanato, tathābhūtāya copavesanakriyāya dhīrassāpi tādisassa bhagavato avasānayanattanti parikappanatoti.

1. Idāni udāharati 『『icchā』』iccādinā. Icchābhaṅgāturā ajapālanigrodhamūle nisinnaṃ bhagavantaṃ 『『palobhessāmā』』ti māraṅganā attanāyeva katāya icchāya anibbattiyā pīḷitā, atiniccalaṃ hutvā nāsikagge patitadiṭṭhehi samannāgatānaññavuttiyā kriyantaravirahato. Āsīnā jhāyamānā nisinnā tā accharā yoginisadisā taṇhāaratiragāsaṅkhātā māraṅganāyo dhīraṃ siṅgārādhippāyena katānekalīlāvilāsenāpi akampamānaṃ taṃ bhagavantaṃ yogābhiyogato mantajappanasaṅkhātayoge yuñjanena vasaṃ attano vasaṃ tadā attano parājitakāle nentīva pāpenti maññeti. Ettha pubbaddhena māraṅganāsaṅkhātasajīvapadatthānaṃ vijjamānappakāraṃ dassitaṃ. Puna aparaddhena tesameva avijjamānayogābhiyogena vasīkaraṇaṃ kappitaṃ. Māraṅganānaṃ niccalanisajjāya yoginīnaṃ mantajjhayanasadisattā māraṅganānaṃ yoginīnaṃ upamānopameyyattaṃ sāmatthiyā gamyateti esā upamābbhantaraparikappanā nāma. 『『Nenti ivā』』ti payoge katepi kriyāparikappanaṃ na hoteva. Icchāya bhaṅgoti ca, tena āturāti ca, niggataṃ calaṃ calanaṃ asmā āsanasmāti ca, atisayena niccalanti ca, kriyāvisesanaṃ, yoge abhiyogoti ca vākyaṃ.

『『Nenti ivā』』ti idha ivasaddasutiyā upamājotanatthaṃ ceti saṃsayo na kātabbo, sādhammasaṅkhātaguṇavisesassa sambandhe asati kriyāmattassa upamābhāvato. Vuttaṃ hi–

『『Vasaṃ nentīva dhīra』』nti, nayena no』pamānatā;

Na hi kattukriyāya』tthi, upamānopameyyatāti.

『『Vasaṃ nentīva dhīra』』nti ettha nayane gamyamāne pāpane upamānatā upamānabhāvo natthi, hi tatheva, kattukriyāya kattusambandhiyā kriyāya upamānopameyyatā upamānabhāvo upameyyabhāvo natthīti ayaṃ hetthattho.

Kriyāparikappanā

我來將這段巴利文直譯成簡體中文： 269. 現在顯示彼差別說"喻內"等。以喻內性即因喻存在內及以作用等及種種假設我將次第舉例。詞義解析為：喻在內此假設及、彼之性及、彼等有多種行相。 喻內假設： 270 願望破壞苦， 彼等極不動； 似將彼智者， 匯入自在時。 270. 舉例說"愿"等。以願望破壞即"我們將使佛世尊入自在"于菩提樹下所作希求破壞而苦惱得極不動自性以鼻端眼作極端故極端不作而坐的彼等天女如瑜伽女即魔女如是說已住的有心魔女相事的說,此作他說假設。智者即對天女亦以增勝愛慾態度遊戲亦不動。彼世尊。瑜伽即誦咒修習,于彼精勤即以勤修時似匯入自我依賴我想。此中以似字聞不應作喻疑,不作入自在的魔女似匯入自在而假設。且有— "似導智者入"說中,匯入非喻性； 因作者作業,無喻所喻性。 雖作業假設此為喻內假設,非僅作業假設因顯示魔女不動坐與瑜伽精勤相似,且如是坐業與智者即如是世尊不匯入故假設。 270. 現在舉例說"愿"等。願望破壞苦即魔女以"我們將誘惑"于阿阇波羅尼拘律樹(譯註:菩提樹附近一棵榕樹)下坐世尊自作願望不成就逼惱,極不動即具落鼻端眼無他行故無間作業。坐即禪修坐彼等天女如瑜伽女即稱為愛慾不樂貪的魔女智者即以愛慾意圖作諸多遊戲亦不動彼世尊以瑜伽精勤即以稱為誦咒瑜伽勤修時似匯入自在即我想達到自己敗時。此中以前半顯示稱為魔女有命事義的現有行相。復以後半設想彼等以非現有瑜伽精勤自在化。因魔女不動坐如瑜伽女誦咒故以能力了知魔女瑜伽女喻所喻性故此稱為喻內假設。雖作"似匯入"用亦不成作業假設。詞義解析為：願望之破壞及、以彼苦及、出動即動從此座及、極不動及、作業差別、瑜伽中精勤。 "似匯入"此中不應作以似字聞表喻疑,因無稱為正法功德差別關聯唯作業無喻故。因說： "似導智者入"說中,匯入非喻性； 因作者作業,無喻所喻性。 "似導智者入"此中於了知匯入非喻性即非喻體,因如是,作者作業即作者相應作業無喻所喻性即無喻體所喻體此為此因義。 作業假設：

271.

Gajaṃ māro samāruḷho, yuddhāya』ccanta』munnataṃ;

Magga』manvesati nūna, jinabhīto palāyituṃ.

271.『『Gaja』』miccādi. Yuddhāya accantamatisayena unnatamuccaṃ gajaṃ hatthiṃ samāruḷho māro vasavattī taṃ jinātīti atthena jinato bhīto palāyituṃ kiñci nilīyanaṭṭhānaṃ maggaṃ pathaṃ anvesati nūna maññe. Iti kriyāparikappanā ārohanakriyāya maggamanvesanatthanti parikappitattā.

271.『『Gaja』』miccādi. Yuddhāya yuddhatthaṃ accantaṃ atisayena unnataṃ diyaḍḍhasatayojanāyāmānurūpauccaguṇasamannāgataṃ gajaṃ girimekhalaṃ samāruḷho māro jinā bhīto palāyituṃ maggaṃ nibbhayaṃ pathaṃ anvesati nūna gavesati maññe. Yuddhatthaṃ kurumāno gajārohanaṃ maggānvesanatthamiti kavinā parikappitattā esā kriyāparikappanā nāma. Accantamiti asaṅkhya sasaṅkhyabhāvepi pakaraṇato ādhikke eva vattati.

Guṇaparikappanā

272.

Muninda pādadvande te, cārurājīvasundare;

Maññe pāpābhisammadda-jātasoṇena soṇimā.

1. Muninda te cāru ca taṃ rājīvaṃ padumañca tamiva sundaraṃ tasmiṃte pādadvande soṇimā lohitattaguṇo, iti yathāvaṭṭhitā acetanassa lohitattalakkhaṇassa vatthuno vutti vuttā, sāyamaññathā parikappīyate. Pāpānaṃ kilesārīnaṃ abhisammaddena atisayaṃ sampisanena jātaṃ soṇaṃ rudhiraṃ, tena jātoti maññe. Iti guṇaparikappanā pādadvandasannihitalohitattaguṇassa 『『pāpā…pe… soṇene』』ti parikappitattā.

272.『『Muninde』』ccādi. He muninda te tava cārurājīvasundare manuññapadumasundare pādadvande soṇimā rattavaṇṇaṃ pāpābhisammaddajātasoṇena maññe saparasantānagatapāpānaṃ sammaddanena jātena rudhirenāti maññe. Sabbaññuno pāde bhavantarasiddhapuññakammānubhāvena jātarattavaṇṇaṃ 『『pāpābhisammaddanenā』』ti parikappitattā ayaṃ guṇaparikappanā nāma. Cāru ca taṃ rājīvañcāti ca, pāpānaṃ abhisammaddoti ca, tena jātañcāti ca, tañca taṃ soṇañcāti ca, soṇassa bhāvoti ca viggaho.

273.

Maññesaṅke dhuvaṃ nūna-miva』miccevamādihi;

Sā』yaṃ byañjīyate kvāpi, kvāpi vākyena gamyate.

1. Vohāratthaṃ parikappanāsūcake sadde dassento āha 『『maññe』』iccādi. Iti evarūpo saddarāsi ādi yesaṃ 『『takkemi, parikappemi, cintayāmi, yathe』』tyevamādīnaṃ, tehi sāyaṃ parikappanā kvāpi yathāvutte byañjīyate pakāsīyate, kvāpi katthaci pana vākyena gamyate maññeiccādīnamabhāvepīti.

2. Vohārasukhatthaṃ parikappanāpakāsake sadde dasseti 『『maññe』』ccādinā. Maññe, saṅke, dhuvaṃ, nūna, iva, evamādīhi saddehi sāyaṃ parikappanā kvāpi ettha viya katthaci byañjīyate pakāsīyate, kvāpi katthaci vākyena kriyākārakasambandhasahitapadasamudāyena gamyate ivādisaddayogābhāvepi kevalaṃ vākyasāmatthiyeneva ñāyate. 『『Maññe』』ccādipadapañcakaṃdvandasamāsena niddiṭṭhaṃ. Iti evaṃ pakāro saddasamudāyo ādi yesaṃ 『『takkemi, parikappemi, cintayāmi, yathā』』tiānīnanti viggaho.

Gammaparikappanā

274.

Dayāsañcārasarasā[dayāsañjātasarasā (ka.)], dehā nikkhantakantiyo;

Pīṇentā jina te sādhu-janaṃ sarasataṃ nayuṃ.

我來將這段巴利文直譯成簡體中文： 271 魔乘極高象，為戰而升上； 恐勝者我想，尋路欲逃走。 271"象"等。為戰極即過度高即高大象即像魔即自在天升上彼勝故義因畏勝者為逃走某隱藏處路即道尋我想。如是作業假設因升作業為尋路義故假設。 271"象"等。為戰即為戰極即過度高即具一百五十由旬長相應高德象即山環魔畏勝者為逃走路即無懼道尋即我想尋求。因詩人假設為戰所作象乘為尋路故此稱為作業假設。"極"雖有無數有數于文脈唯行於過度。 功德假設： 272 牟尼主足雙，美蓮花端嚴； 我想由摧壞，罪生紅色紅。 272. 牟尼主你美及彼蓮花即蓮及如彼端嚴於彼你足雙紅性即紅色德,如是說已住無心紅色相事的說,此作他說假設。罪即煩惱敵的摧壞即極壓碎所生紅即血,由彼生我想。如是功德假設因足雙近紅色德以"罪…乃至…紅"假設。 272"牟尼"等。牟尼主啊你的美蓮花端嚴即可意蓮端嚴足雙紅性紅色由摧壞罪生紅我想即由摧滅自他相續罪所生血我想。因假設遍智者足中由前生得福業力所生紅色為"由摧壞罪"故此稱為功德假設。詞義解析為：美與彼蓮及、罪之摧壞及、由彼生及、彼與彼紅及、紅之性。 273 我想疑定必，似此等詞說； 此或顯說詞，或由句了知。 273. 為說法故顯示錶假設詞說"我想"等。如是此詞集為首彼等"思、設想、考慮、如"等,以彼等此假設於某如所說顯說即顯示,而於某處由句了知即雖無我想等。 273. 為說法便故顯示錶假設詞說"我想"等。以"我想、疑、定、必、似"等詞此假設於某如此某處顯說即顯示,于某處由句即由具作業作者關係詞集了知即雖無似等詞結合僅由句能力即知。"我想"等五詞以相違釋說。詞義解析為：如是此類詞集為首彼等"思、設想、考慮、如"等。 隱含假設： 274 悲行流美麗，身出端莊光； 勝者你善人，匯入百美味。

1. Udāharati 『『dayā』』iccādi. Raso sineho, tena saha vattamāno saraso. Deho. Dayāya karuṇāya sañcāro dukkhitasattavisayā nirantarappavatti, tena saraso, tato. Jina te dehā sarīrato nikkhantakantiyo sādhujanaṃ pīṇentā tappentā tameva janaṃ sarasataṃ sapemataṃ nayuṃ pāpesuṃ, tādisaṃ tathāvidhadehanikkhantakantī naṃ sādhujanaṃ pīṇenti. Gammamānaparikappanāyaṃ yato kantiyo laddhasarasasarīrasaṃsaggā sayampi sarasā iva attānaṃ sevamānampi sādhujanaṃ sarasataṃ nentīti gamyate.

2. Vākyagammaparikappanamudāharati 『『daye』』ccādinā. He jina te dayāsañcārasarasā dukkhitasattavisayāya karuṇāya savisaye nirantarappavattiyā sañjātasnehato dehā sarīrato nikkhantakantiyo dasadisāsu niggatā nīlādichabbaṇṇaraṃsiyo sādhujanaṃ katapuññaṃ uttamajanaṃ pīṇentā sarasataṃsasnehabhāvaṃ pemasahitattaṃ nayuṃ tameva sādhujanaṃ pāpesuṃ. 『『Sarasataṃ nayu』』nti ettha 『『sādhujana』』nti sutasambandhena ñāyati. Karuṇāsinehasommadehasaṃsaggato kantiyo sayampi nissayaguṇato sommabhūtā attānaṃ visayaṃ katvā pavattajanepi muduṃ karontevāti ivādīnaṃ abhāvepi vākyagammaparikappanā. Ettha acetanānaṃ kantivatthūnaṃ janapasādasaṅkhātavatthuṭṭhiti 『『dayāsañcārasarasā ivā』』ti evamādiaññappakārena parikappito. Dayāya sañcāro punappunaṃ pavattīti ca, saha rasena snehena vattamānoti ca, dayāsañcārena sarasoti ca, nikkhantā ca tā kantiyo ceti ca, sādhu ca so jano ceti ca, sarasassa bhāvoti ca vākyaṃ.

275.

Ārabhantassa yaṃ kiñci, kattuṃ puññavasā puna;

Sādhanantaralābho yo, taṃ vadanti samāhitaṃ.

1. Samāhitaṃ samāharati 『『ārabhantassi』』ccādinā. Yaṃ kiñci kāriyaṃ kattuṃ sattubhaṅgādikaṃ ārabhantassa sajjībhūtassa yassa kassaci pumuno puññavasā kusalabalena kāraṇena kusalasāmatthiyena puna sādhyate sādhiyamaneneti sādhanaṃ, tato tameva vā antaramaññaṃ, tassa lābho, aññakāraṇalābhoti attho. Taṃ samāhitaṃ vadanti, samādhānaṃ samāhitaṃ.

2. Idāni samāhitālaṅkāraṃ dasseti 『『ārabha』』miccādinā. Yaṃ kiñci amittavijayādikaṃ kattuṃ ārabhantassa yassa puññavasā kusalabalena puna yo sādhanantaralābho tasseva kāriyasiddhiyā upakārakassa aññasādhanassa yo lābho atthi, taṃ kāraṇalābhaṃ samāhitaṃ vadanti tasseva kāriyassa samādhānattā patiṭṭhitattā samāhitaṃ iti kavino kathenti. Sādhyate sādhiyamaneneti ca, tañca taṃ antaramaññañceti ca, tassa lābhoti ca, samādhānamiti ca vākyaṃ.

276.

Mārāribhaṅgābhimukha-manaso tassa satthuno;

Mahāmahī mahārāvaṃ, ravī』ya』mupakārikā.

1. Udāharati 『『māra』』iccādi. Mārārino mārasattuno bhaṅge abhibhave abhimukhaṃ na parammukhaṃ manaṃ yassa tassa satthuno upakārikā āraddhamārabhaṅgakriyānuggāhikā mahāmahī ayaṃ mahārāvaṃ mārāridussahaṃ mahānādaṃ ravī akāsi. Idha mārāribhañjanaṃ kāriyamāraddhaṃ, tassa puññavaseneva mahīrāvo aparaṃ sādhanaṃ samāpannanti lakkhaṇaṃ yojanīyaṃ.

我來將這段巴利文直譯成簡體中文： 274. 舉例說"悲"等。味即愛,與彼俱行有味。身。悲即悲憫的行即對苦有情境無間行,以彼有味,從彼。勝者你身即身體出端莊光令善人滿足即滿足彼人匯入百味即有愛,如是如是身出端莊光令善人滿足。于隱含假設因端莊光得味身接觸自亦如有味對親近善人匯入百味而了知。 274. 舉句隱含假設說"悲"等。勝者啊你悲行流味即由對苦有情境悲憫于自境無間行生愛從身即身體出端莊光即向十方出青等六色光令善人即作福上人滿足匯入百味即具愛性有愛性。于"匯入百味"此中由聞"善人"關聯而知。因悲愛柔身接觸端莊光自亦由所依德成柔以自為境而行者亦作柔雖無似等為句隱含假設。此中無心端莊光事以"如悲行流味"等如是他行相假設。詞義解析為：悲之行即再再行及、與味即愛俱行及、以悲行有味及、出與彼等端莊光及、善與彼人及、有味之性。 275 為作任何時，復由福力者； 獲得他成就，彼說為專注。 275. 說明專注說"為"等。為作任何作業即敵破等開始即已備任何人由福力即善力因即善能力覆成就即由能成故成就,從彼彼即或他,彼獲得,即獲得他因義。彼說專注,專注即專注。 275. 現在顯示專注修飾說"為"等。任何為作即敵勝等開始任何者由福力即善力復有他成就獲得即為彼作業成就有益他成就有獲得,彼因獲得說專注因彼作業專注即住故專注如是詩人說。詞義解析為：由能成成就及、彼與彼他及、彼獲得及、專注。 276 向破魔敵者，意彼師主時； 大地大聲吼，此為作助者。 276. 舉例說"魔"等。魔敵即魔有情的破即降伏向不背意者彼師主之助者即助始破魔作業大地此以大聲即魔敵難忍大音吼即作。此中破魔敵為始作業,彼由福力地吼為他成就具足應配合相。;

276.『『Mārāri』』ccādi. Mārāribhaṅgābhimukhamanaso mārasaṅkhātassa sattuno maddane abhimukhacittassa tassa satthuno upakārikā āraddhamāravijayassa upatthambhikā ayaṃ mahāmahī mahārāvaṃ mārassa hadayavatthuṃ maddanto [maddantī (?)] viya sahitumasakkuṇeyyaṃ mahānādaṃ ravī akāsi. Ettha mārabhaṅgajananaṃ satthūhi āraddhakāriyaṃ, tasseva siddhiyā hetubhūtaṃ aññakāraṇaṃ nāma mahīrāvo. Māro eva ari sattūti ca, tassa bhaṅgoti ca, tasmiṃ abhimukhaṃ manaṃ yasseti ca, mahantī ca sā mahī ceti ca viggaho.

277.

Avatvā』bhimataṃ tassa, siddhiyā dassana』ññathā;

Vadanti taṃ pariyāya-vuttīti sucibuddhayo.

1. Pariyāyavuttiṃ paṭipādeti 『『avatvā』』iccādinā. Abhimataṃ kiñci atthaṃ dhanadānādilakkhaṇaṃ avatvā añjasā vācakabyāpārena anākhyāya tassābhimatassatthassa siddhiyā nipphādanatthaṃ aññathā aññena pakārena tannibbattianuguṇena yaṃ dassanaṃ vacanaṃ, taṃ sucibuddhayo pariyāyavuttīti vadanti. Pariyāyena vacanaṃ pariyāyavuttīti.

2. Idāni pariyāyavuttiṃ dasseti 『『avatvā』』iccādinā. Abhimataṃ iṭṭhaṃ dhanadānādisarūpaṃ [dhanadhaññādiṃ (sīhaḷabyākhyāyaṃ)] yaṃ kiñci atthaṃ avatvā ujumakathetvā tassa abhimatatthassa siddhiyā nipphattiyā aññathā vattumicchitatthassānurūpenāññappakārena dassanaṃ yaṃ kiñci dassanaṃ kathanamatthi, sucibuddhayo pariyāyavuttīti taṃ vadanti. Pariyāyena vutti kathanamiti ca, suci buddhi yesamiti ca vākyaṃ.

278.

Vivaṭaṅgaṇanikkhittaṃ, dhana』mārakkhavajjitaṃ;

Dhanakāma yathākāmaṃ, tuvaṃ gaccha yadi』cchasi.

1. Udāharati 『『vivaṭaṅgaṇe』』ccādi. Dhanaṃ vivaṭe kenaci anāvaṭattā aṅgaṇe pakāsappadese nikkhittaṃ atha ca pana ārakkhavajjitaṃ. Dhanaṃ kāmetīti dhanakāmāti āmantanaṃ. Tuvaṃ yadi icchasi gantuṃ dhanaṃ vā, yathākāmaṃ gaccheti dhanāvaharaṇamicchitamañjasā avatvā taṃsiddhiyā byājena vadati. Pariyāyavutti.

2. Udāharati 『『vivaṭa』』miccādinā. Dhanaṃ muttāmaṇiādi vivaṭaṅgaṇanikkhittaṃ pākārādiparikkheparahitattā nirāvaraṇaṭṭhāne yena kenaci ṭhapitaṃ apica ārakkhavajjitaṃ. Bho dhanakāma tuvaṃ yadicchasi dhanaṃ gamanaṃ vā, yathākāmaṃ gacchāti cittenicchitadhanāvaharaṇavidhānaṃ 『『dhanamāharā』』ti ujumavatvā evaṃ byājena vuttattā idaṃ pariyāyavutti nāma. Vivaṭañca taṃ aṅgaṇañceti ca, tasmiṃ nikkhittanti ca, ārakkhena vajjitamiti ca, dhanaṃ kāmetīti ca, kāmaṃ taṇhaṃ taṃsampayuttaṃ vā cittamanatikkammāti ca vākyaṃ.

279.

Thutiṃ karoti nindanto, viya taṃ byājavaṇṇanaṃ;

Dosābhāsā guṇā eva, yanti sannidhi』matrahi.

1. Byājavaṇṇanaṃ vaṇṇeti 『『thuti』』miccādinā. Nindanto viya dosaṃ nidassento viya thutiṃ karoti vaṇṇaṃ bhāsati, taṃ byājathutilakkhaṇaṃ byājavaṇṇanaṃ nāma. Kathamettha guṇā patīyantīti āha 『『dosi』』ccādi. Atra vuttivisese dosā viya ābhāsanti paṭibhanti. Tādisapadādinā dosābhāsā guṇā eva iddhimantatādayo na dosopi koci sannidhimavaṭṭhānaṃ yanti. Hīti avadhāraṇe atra byājavaṇṇanamevidaṃ, na nindakamiti.

我來將這段巴利文直譯成簡體中文： 276. "魔敵"等。向破魔敵意即對稱為魔有情降伏向心彼師主之助者即始魔勝之支援此大地以大聲即如壓魔心處難能忍受大音吼即作。此中生魔破為師主所始作業,為彼成就因之他因名地吼。詞義解析為：魔即敵即敵及、彼破及、于彼向意者及、大與彼地。 277 不說所欲義，為成以他示； 凈慧者說彼，為轉說說法。 277. 說明轉說說"不說"等。不說某所欲義即以佈施等相不以直說作用說為成就即生彼所欲義以他即以他行相隨順彼生之示即說,彼凈慧者說為轉說。以轉說即轉說。 277. 現在顯示轉說說"不說"等。不說所欲即所愛如佈施等形任何義不直說為成彼所欲義即生以他即隨順所欲說義他行相示即任何示說有,凈慧者說彼為轉說。詞義解析為：以轉說說及、凈慧彼等。 278 開廣場置財，無有守護人； 欲財隨所欲，汝去若欲去。 278. 舉例說"開廣"等。財于開即無人覆故廣場即顯處置而且無守護。欲財即呼格。汝若欲去或財,隨欲去即不直說欲取財以成就彼以託詞說。轉說。 278. 舉例說"開"等。財即珠寶等開廣場置即因無墻等圍故於無障處任何人置且無守護。欲財者汝若欲財或去,隨欲去因不直說"取財"如是以託詞說故此稱為轉說。詞義解析為：開與彼廣場及、于彼置及、以守護無及、欲財及、欲即愛或與彼相應心不超。 279 如作誹謗時，作贊託詞贊； 過表實功德，此中來親近。 279. 說明託詞贊說"贊"等。如誹謗即如顯過作贊即說美,彼具託詞贊相名託詞贊。云何此中了知功德說"過"等。於此說差別如過顯現。如是詞等過表功德即神通等非任何過來親近即住。誠即限定於此即此唯託詞贊非誹謗。

1. Idāni byājavaṇṇanaṃ dasseti 『『thuti』』ccādinā. Nindanto viya dosaṃ dassento viya thutiṃ karoti vaṇṇanaṃ karoti, taṃ vaṇṇanākaraṇaṃ byājavaṇṇanaṃ nāma hoti. Nindāsabhāvena pavattathutittā nindā eveti ce? Atra asmiṃ vuttivisese dosābhāsā dosā viya paṭibhāsamānā guṇā eva tādisapadappayogena iddhimantatādayo guṇāva sannidhiṃ guṇasabhāvāvaṭṭhānaṃ yanti pāpuṇantīti. Byājena vaṇṇanamiti ca, dosā iva ābhāsanti paṭibhāsantīti ca vākyaṃ.

280.

Sañcāletu』malaṃ tvaṃ』si, bhusaṃ kuvalayā』khilaṃ;

Visesaṃ tāvatā nātha, guṇānaṃ te vadāma kiṃ.

1. Udāharati 『『sañcāletu』』miccādinā. Nātha tvaṃ akhilaṃ kuvalayaṃ uppalaṃ pathavīvalayañceti siliṭṭhaṃ sañcāletuṃ bhamayitumito cito ca bhusamaccantaṃ alaṃ samatthopi tāvatā taṃmattena te guṇānaṃ visesaṃ atisayalakkhaṇaṃ kiṃ kena kāraṇena vadāma. Iha uppalacālanasāmatthiyavibhāvanavasena nindati, tāva nikhilabhūmaṇḍalasañcālāvikaraṇato paramāya thutiyā saṃyojitoyaṃ bhagavā mahānubhāvaṃ vicitavāti bhuvanamaṇḍalasikhāmaṇīti. Byājavaṇṇanamīdisamaccantaṃ ramaṇīyaṃ, tadidañca sabbathā silesamupajīvati.

2. Idāni udāharati 『『sañcāletu』』miccādinā. Nātha tvaṃ akhilaṃ kuvalayaṃ nissesaṃ nīluppalavanaṃ pathavīmaṇḍalaṃ vā sañcāletuṃ kampetuṃ bhusamatisayena alaṃ samattho, tāvatā te guṇānaṃ visesamatisayaṃ kiṃ vadāma kathaṃ bhaṇāmāti. Kuvalayasaddassa uppalavisesavācakattā paṭhamaṃ nindāva, tasseva saddassa pathavīmaṇḍalavācakattā 『『iddhimato tava idaṃ kiṃ visesa』』nti uttamaguṇavaṇṇanā katā hoti. Īdisā byājavaṇṇanā pasatthā, sā ca sabbathā silesaṃ nissāya pavattatīti. Kuyā pathaviyā valayaṃ maṇḍalamiti samāso.

281.

Visesi』cchāyaṃ dabbassa, kriyājātiguṇassa ca;

Vekalladassanaṃ yatra, viseso nāma』yaṃ bhave.

1. Visesavuttiṃ vatteti 『『visesicchāya』』miccādinā. Visese atisaye kismiñcipi kāriyavisese icchāyaṃ dabbādīnaṃ yatra vekallassa abhāvassa dassanaṃ vacanaṃ, ayaṃ viseso nāma visesavutti nāma bhave.

2. Idāni visesālaṅkāraṃ dasseti 『『visesi』』ccādinā. Visesicchāyaṃ atisaye kāriyavisese icchāyaṃ sati dabbassa ca kriyājātiguṇassa ca yatra yasmiṃ vuttivisese vekalladassanaṃ abhāvakathanamatthi, ayaṃ viseso nāma bhave visesavutti nāma siyāti. Vikalassa bhāvoti ca, tassa dassanamiti ca vākyaṃ.

282.

Na rathā na ca mātaṅgā, na hayā na padātayo;

Jito mārāri muninā, sambhārāvajjanena hi.

Dabbavisesavutti.

1. Udāharati 『『na rathā』』iccādi. Subodhaṃ. Atra ca vijayopakaraṇacaturaṅgānīkalakkhaṇadabbābhāvena samatiṃsapāramitāsaṅkhatasambhārāvajjanasseva mārārivijayalakkhaṇo viseso vutto.

我來將這段巴利文直譯成簡體中文： 279. 現在顯示託詞贊說"贊"等。如誹謗即如顯過作贊即作讚美,彼讚美作為名託詞贊。若問因誹謗自性行贊故唯誹謗耶?於此此說差別中過表即如過顯現功德即如是詞用神通等功德來親近即達功德自性住。詞義解析為：以託詞贊及、如過顯現出現。 280. 能動全青蓮，汝極具威力； 主以此程度，云何說汝德。 280. 舉例說"能動"等。主汝全青蓮即蓮花及地輪如是巧妙為動即旋轉此彼極即過度能即能者以此即以此量你功德差別即殊勝相云何以何因說。此中以顯示動蓮能力誹謗,而因顯示動全地輪故以最勝贊結合此世尊獲得大威力故為世界輪頂珠。如是託詞贊極可愛,而此一切依雙關生。 280. 現在舉例說"能動"等。主汝全青蓮即無餘青蓮林或地輪為動即震極即過度能即能,以此你功德差別即殊勝云何說即如何說。因青蓮詞表特殊蓮故先誹謗,因彼詞表地輪故作"具神通你此何差別"如是作最勝德贊。如是託詞贊為勝,而彼一切依雙關行。詞義解析為：地之輪即輪。 281 欲差別此中，事作種性德； 見無缺之處，此名為差別。 281. 說明差別說說"欲差別"等。差別即殊勝于任何作業差別欲中事等於何處見無即無缺說,此名差別即名差別說。 281. 現在顯示差別修飾說"欲"等。欲差別即于殊勝作業差別欲有時事及作種性德於何此說差別中見無缺即說無有,此名差別即應為差別說。詞義解析為：缺之性及、彼見。 282 非車非像軍，非馬非步兵； 聖者勝魔敵，以資具舍故。 事差別說。 282. 舉例說"非車"等。易解。此中以缺乏勝利資具四軍相事故唯以稱為三十波羅蜜資具舍說勝魔敵相差別。

282.『『Na rathā』』iccādi. Rathā tayo antamaso saparivārānaṃ tiṇṇaṃ rathānaṃ anīkavohārato tādisā tayo rathā ca natthi. Mātaṅgā tayo vuttanayena anīkasaṅkhātā tayo mātaṅgā ca natthi. Na hayā tayo tādisā anīkasaṅkhātā tayo assā ca natthi. Padā na antamaso sāyudhānaṃ catunnaṃ purisānaṃ anīkavohārato tādisā cattāro purisā padā ca natthi. Tathāpi muninā sambhārāvajjanena hi samatiṃsapāramidhammānaṃ ābhogakaraṇeneva mārāri mārapaccattiko jito abhibhavito. Iha jayopakaraṇabhāvena ṭhitānaṃ rathānīkādīnaṃ dabbānaṃ vekallaṃ dassetvā sattuvijayasabhāvānaṃ sambhārānaṃ āvajjanavisesassa vuttattā esā dabbavisesavutti nāma. Ratho nāma catupurisaparivāro, tādisaṃ rathattayaṃ rathānīkaṃ nāma. Hatthī pana dvādasapurisaparivāro hoti, tādisaṃ hatthittayaṃ hatthānīkaṃ nāma. Asso tipurisaparivāro, tādisaṃ hayattayaṃ hayānīkaṃ nāma. Sāyudhā cattāro purisā padānīkaṃ nāma. Iha rathādīsu ṭhitā viya sīghaṃ pādabalena gantvā yujjhamānā purisā pādopacārena 『『pādā』』ti vuttā. Rathādīnaṃ pamāṇaṃ tayoti anīkaṭṭhāne dassetvā purisapamāṇassāvuttepi antamaso cattāro purisā anīkaṃ nāma hontīti pakaraṇato cattāroti ñāyati. No ce? Sāvudhapurisavācakassa padātisaddassa 『『padātayo』』ti bahuvacanena rūpasambhavato 『『rathā na, mātaṅgā na, hayā na, padātayo na』』 iti sambandho. Dabbavisesavutti dabbena dabbapaṭisedhanato visesakathanaṃ visesassa vuttīti ca, dabbena dabbapaṭisedhena visesavuttīti ca vākyaṃ. Kriyāvisesavutyādittayampi evameva daṭṭhabbaṃ.

283.

Na baddhā bhūkuṭineva, phurito dasanacchado;

Mārāribhaṅgañcā』kāsi, munivīro varo sayaṃ.

Kriyāvisesavutti.

283.『『Na baddhā』』iccādi. Bhūkuṭi bhamubhaṅgo kopajanito na baddhā na racitā, dasanacchado cādharo neva phurito neva kampito kopena. Tathāpi ca varo uttamo munivīro sayaṃ mārārino bhaṅgaṃ parājayaṃ akāsīti. Bhūkuṭibandhanādikriyāvigamena nibbikāravijayalakkhaṇo viseso dassito.

283.『『Na baddhā』』iccādi. Bhūkuṭi kopavikārabhūto bhamubhaṅgopi na baddhā na katā, dasanacchado dantāvaraṇo neva phurito na kampāpito. Tathāpi varo uttamo munivīro muniguṇavīraguṇayutto tathāgato sayaṃ mārāribhaṅgañca akāsīti. Ettha bhamubhaṅgaracanādikaṃ kriyaṃ akatvā nibbikārassa mārabhaṅgasabhāvavisesassa [nibbikāramārabhaṅgassa (ka.)] vuttattā esā kriyāvisesavutti nāma. Bhūnaṃ kuṭi vaṅkatāti ca, māro eva arīti ca, tesaṃ bhaṅgoti ca vākyaṃ.

284.

Na disāsu byattā[tatā (sī.)]raṃsi,

Nā』loko lokapatthaṭo;

Tathāpya』ndhatamaharaṃ,

Paraṃ sādhusubhāsitaṃ.

Jātivisesavutti.

284.『『Ni』』ccādi. Disāsu dasasu byattā patthaṭā raṃsi na bhavati. Loke sakalasmiṃ patthaṭo vitthato ālokona bhavati. Tathāpīti visesanicchāyaṃ, tajjātikattābhāvepi sādhūnaṃ subhāsitaṃ saddhammasaṅkhātaṃ paramaccantameva andhatamaṃ iṭṭhāniṭṭhāvekallato paññācakkhussa andhakāraṃ mohandhakāraṃ haratīti andhatamaharanti. Raṃsiyā andhakārāpahārasamatthāya nivattiyā viseso subhāsitassa dassito.

我來將這段巴利文直譯成簡體中文： 282"非車"等。車即最少有眷屬三車軍說故如是三車亦無。像即依所說方式稱為軍三象亦無。非馬三如是稱為軍三馬亦無。步兵非最少有武器四人軍說故如是四人步兵亦無。雖然聖者以資具舍即以作意三十波羅蜜法故魔敵即魔對手已勝即降伏。此中顯示作勝利資具住車軍等事缺乏故說敵勝自性資具作意差別故此名事差別說。車名四人眷屬,如是三車名車軍。而像有十二人眷屬,如是三象名象軍。馬三人眷屬,如是三馬名馬軍。有武器四人名步軍。此中以立車等如以速足力行戰鬥者以足近說為"足"。車等量說三而於軍處顯示雖不說人量但最少四人名為軍由文脈知四。若不然?由有武器人說步兵詞以"步兵等"複數形成故"車非、象非、馬非、步兵等非"如是結合。詞義解析為：事差別說即以事遮遣事說差別差別之說及、以事遮遣差別說及。作業差別說等三亦如是應見。 283 非系眉頭皺，亦非動唇齒； 聖勇勝者自，造作破魔敵。 作業差別說。 283"非系"等。眉皺即眉破由忿生非系非作,唇齒覆亦非動即非忿動。雖然而勝即最上聖勇自作魔敵破即敗。顯示以離眉皺系等作業無變異勝相差別。 283"非系"等。眉皺即忿變異眉破亦非系非作,唇齒覆即齒覆亦非動非令動。雖然勝即最上聖勇即具聖德勇德如來自作破魔敵。此中不作眉破作等作業說無變異破魔自性差別故此名作業差別說。詞義解析為：眉之皺即曲及、魔即敵及、彼等破。 284 非方明顯光，非遍世光明； 雖然勝善說，能除暗黑暗。 生性差別說。 284"非"等。於十方明顯即遍光非有。於世即一切遍即廣光明非有。雖然即於差別欲,雖無彼生性善人善說即稱為正法最即極除暗即因缺乏善不善故慧眼暗即癡暗故名除暗。顯示光能除暗能力離故善說差別。

284.『『Na disāsu』』iccādi. Disāsu byattā patthaṭā raṃsipi natthi, lokapatthaṭo ālokopi natthi. Tathāpi sādhusubhāsitaṃ saddhammo paramaccantaṃ andhatamaharaṃ atthānatthatīraṇakkhamassa paññācakkhussa andhakārakamohatamaṃ haraṃ hotīti. Idha andhakāraviddhaṃsane samatthaṃ raṃsijātyādikaṃ paṭisedhetvā subhāsitassa andhakārāpaharaṇasaṅkhātassa visesassa vuttattā ayaṃ jātivisesavutti nāma. Loke patthaṭoti ca, andhetīti andho moho, tamasadisattā andhoyeva tamoti ca, taṃ haratīti ca, sādhūnaṃ subhāsitamiti ca vākyaṃ.

285.

Na kharaṃ na hi vā thaddhaṃ, muninda vacanaṃ tava;

Tathāpi gāḷhaṃ khanati, nimmūlaṃ janatāmadaṃ.

Guṇavisesavutti.

285.『『Na khara』』miccādi. Muninda tava vacanaṃ na kharaṃ na lūkhaṃ, na thaddhaṃ vā kaṭhinañca na hi. Tathāpi tādisakharattādiguṇābhāvepi janatāya janasamūhassa madaṃ gāḷhaṃ daḷhaṃ [taṇhaṃ (ka.)] katvā nimmūlaṃ khanatīti. Ayosaṅkumhi pasiddhakharattādiguṇanisedhena munindavacanassa viseso āvikato.

285.『『Na khara』』miccādi. He muninda tava vacanaṃ kharaṃ kakkasaṃ na hoti, thaddhaṃ vā na hoti. Tathāpi janatāmadaṃ janasamūhassa jātyādiṃ nissāya pavattaṃ gabbaṃ gāḷhaṃ daḷhaṃ katvā nimmūlaṃ mūlamasesetvā khanatīti. Khaṇanakkhamaayosaṅkuādīsu labbhamānaṃ kharattādiguṇaṃ paṭisedhetvā buddhavacanassa madakhaṇanasabhāvasaṅkhātassa visesassa vuttattā ayaṃ guṇavisesavutti nāma hoti. Natthi mūlamassa khaṇanassāti ca, janānaṃ samūhoti ca, tāya madoti ca viggaho. 『『Gāḷhaṃ nimmūla』』nti khaṇanakriyāya visesanattā gāḷhaṃ nimmūlaṃ khaṇanaṃ karotīti yojanā.

286.

Dassīyate』tidittaṃ[…tirittaṃ (ka.)]tu,

Sūravīrattanaṃ yahiṃ;

Vadanti viññū vacanaṃ,

Ruḷhāhaṅkāramīdisaṃ.

1. Ruḷhāhaṅkāraṃ vadanti.

2. Idāni ruḷhāhaṅkāraṃ dasseti 『『dassīyate』』 iccādinā. Sūravīrattanaṃ sūrabhāvavīrabhāvaṃ atidittaṃ tu atisayena pana dittaṃ yahiṃ vākye dassīyate, īdisaṃ vacanaṃ viññū kavayo ruḷhāhaṅkāramiti vadantīti. Sūro ca vīro cāti ca, tesaṃ bhāvoti ca, ruḷho uggato ahaṅkāro ettha vuttiviseseti ca vākyaṃ.

287.

Dame nandopanandassa,

Kiṃ me byāpāradassanā;

Puttā me pādasambhattā,

Sajjā santeva tādise.

1. Udāharati 『『dame』』iccādinā. Nandopanandassa nāgarājassa appameyyamahānubhāvassa dame damane me mama niravadhisarantippameyyappabhāvānucaritakittinopi parassa byāpāradassanā payogapaṭipādanena kiṃ payojanaṃ, na kimpi, yato me pādasambhattā pādāvanatā tādise kammani sajjā baddhakacchā santeva vijjanteva, tatoti yojanīyaṃ.

287.『『Dame』』ccādi. Nandopanandassa nāgarañño dame damakaraṇe byāpāradassanā bhuvanattaye pavattamānaānubhāvena ca sampavattitakittisamūhena ca samannāgatassa mayhaṃ tādisapayogadassanena kiṃ payojanaṃ. Yasmā me pādasambhattā mayhaṃ caraṇāvanatā tādise kicce sajjā sannaddhā puttā bahavo santi eva, tasmāti. Cetovasitāya sūravīrabhāvo iha atiditto dassito hoti. Byāpārassa dassanamiti ca, pādesu sambhattāti ca vākyaṃ.

288.

Sileso vacanā』nekā-

Bhidheyye』kapadāyutaṃ;

Abhinnapadavākyādi-

Vasā tedhā』ya』mīrito.

我來將這段巴利文直譯成簡體中文： 284"非方"等。于方明顯即遍光亦無,遍世光明亦無。雖然善善說即正法最極除暗即對能判善不善慧眼暗黑癡暗除即有。此中遮遣能破暗光生性等說善說除暗稱差別故此名生性差別說。詞義解析為：遍世及、癡即盲癡、因如暗故盲即暗及、彼除及、善人善說。 285 非粗非堅硬，牟尼主你語； 雖然深掘除，人眾慢無根。 功德差別說。 285"非粗"等。牟尼主你語非粗即非粗惡,或非堅即堅硬亦非。雖然即雖無如是粗性等功德人眾即人群慢深即堅作無根掘。以否定鐵鉤中成就粗性等功德顯示牟尼主語差別。 285"非粗"等。牟尼主啊你語粗即粗惡非有,或堅非有。雖然人眾慢即人群依生等行傲慢深即堅作無根即不留根掘。遮遍能掘鐵鉤等得粗性等功德說佛語稱為掘慢自性差別故此名功德差別說。詞義解析為：無根彼掘及、人之群及、彼慢。"深無根"因為掘作業差別故深無根掘作結合。 286 顯示極光輝，勇士壽勇性； 智者說此語，名增上自高。 286. 說增上自高。 286. 現在顯示增上自高說"顯示"等。勇士性勇性即勇性勇士性極光輝即極光輝於何語顯示,如是語智者即詩人說為增上自高。詞義解析為：勇士與勇及、彼等性及、增上即上升自高於此說差別。 287 調伏難陀龍，於我見作用； 子等敬我足，備此等事有。 287. 舉例說"調伏"等。難陀優難陀龍王具無量大威力調伏即調伏我即我具無邊憶念無量威力歷史名聲亦見他作用即示作用何用,無何用,因我足敬即敬足於如是事備即繫腰帶有即存在,因此應結合。 287"調伏"等。難陀優難陀龍王調伏即作調伏見作用即具三界行威力及具行名聲群我于如是示作用何用。因我足敬即敬我足於如是事備即備足子等即多有,故。此中顯示以心自在極光輝勇士性勇性。詞義解析為：作用之見及、于足敬。 288 一詞多義說，稱為雙關語； 由詞句不分，三種此所說。

1. Silesaṃ niddisati 『『sileso』』iccādinā. Anekaṃ bhinnamabhidheyyattho yassātyanekābhidheyyaṃ. Ekena samānena padena sarūpena āyutamanvitaṃ yaṃ vacanaṃ vuttīti anuvaditvā so silesoti vidhīyate, yena kenaci rūpena upamānopameyyalakkhaṇatthānaṃ silesanato. Ayañcevaṃlakkhaṇo sileso tedhā īrito. Kathaṃ? Abhinnapadavākyādivasā abhinnamekaṃ padaṃ syādyantatyādyantarūpaṃ yatra, tameva vākyaṃ vākyalakkhaṇopetattā. Taṃ ādi yesaṃ, tesaṃ vasāti attho.

2. Idāni silesālaṅkāraṃ dasseti 『『sileso』』ccādinā. Anekābhidheyyaṃ ekapadāyutaṃ ubhayattha sādhāraṇattā tulyena saddarūpena yuttaṃ yaṃ vacanaṃ atthi, so sileso nāma. So pana yena kenaci sādhammarūpena upamānopameyyabhūtānamatthānaṃ siliṭṭhattā aññamaññaṃ phusitvā ṭhitattā sileso nāma. Ayaṃ vuttalakkhaṇo sileso abhinnapadavākyādivasā akatavikārānaṃ syādyantatyādyantapadasamannāgatānaṃ vākyalakkhaṇopetavākyānaṃ pabhedena tedhā īritoti. Anekamabhidheyyaṃ yasseti ca, ekañca taṃ padañceti ca, tena āyutanti ca, abhinnāni padāni yasminti ca, tañca taṃ vākyañcāti ca, taṃ ādi yesaṃ abhinnapadavākyānanti ca, tesaṃ vaso bhedoti ca vākyaṃ.

289.

Andhantamaharo hārī, samāruḷho mahodayaṃ;

Rājate raṃsimālī』yaṃ, bhagavā bodhayaṃ jane.

Abhinnapadavākyasileso.

1. Udāharati 『『andhantami』』ccādi. Ayaṃ bhagavā sūriyo mahāmuni ca. Tattha sūriyo tāva andhantamaharo pakatiyandhakāropahārī, mahāmuni tu andhakāramohatamāpahārī. Hārī manuñño sūriyo mahāmuni ca, sūriyo mahodayaṃ mahantaṃ udayaṃ pabbataṃ samāruḷho, mahāmuni tu mahodayaṃ mahantamabbhudayaṃ sammāsambodhisamadhigamarūpaṃ samāruḷho patto. Raṃsīnaṃ mālā, sā assa atthīti raṃsimālī, sūriyo mahāmuni ca. Jane bodhayaṃ niddāpagamanena kilesaniddāpagamanena vā pabodhayanto rājate dibbatīti. Abhinnapadavākyasileso bhaṅgena vinā yathāvaṭṭhānamubhayattha padayojanato.

2. Idāni udāharati 『『andha』』miccādinā. Mahodayaṃ mahantaṃ udayaṃ pabbataṃ, sabbaññupadavisaṅkhātamahābhivuddhiṃ vā samāruḷho āruḷho, sampatto vā, andhantamaharo cakkavāḷagabbhe patthaṭapakatighanandhakārassa, ñāṇalocanassa andhakaraṇato andhakāroti vuttamohassa vā viddhaṃsako, hārī teneva manuñño raṃsimālī attano raṃsimālāya samannāgato jane pakatiniddāya kilesaniddāya vā samannāgate satte bodhayaṃ bodhayanto ayaṃ bhagavā divākaro, chahi bhagadhammehi samannāgato buddho vā rājate dibbatīti. Dvīsu pakkhesu padānaṃ samānabhāvena ṭhitattā ayaṃ abhinnapadavākyasileso. Andho ca so tamo ceti ca, taṃ haratīti ca, mahanto ca so udayo pabbato cāti ca, mahanto ca so udayo abbhudayo abhivuddhi cāti ca, raṃsīnaṃ mālāti ca, sā assa atthīti ca, bhago sirī assa sūriyassa atthīti ca, bhago sirīkāmapayatanādippakāro assa satthuno atthīti ca viggaho. Abhinnapadavākyasaṅkhāto sileso. Aparopi attho ettha silissatīti sileso. 『『Bhinnapadavākyasileso』』tiādikampi iminā nayena ñātabbaṃ.

290.

Sāradāmalakābhāso, samānītaparikkhayo;

Kumudākarasambodho, pīṇeti janataṃ sudhī.

Bhinnapadavākyasileso.

我來將這段巴利文直譯成簡體中文： 288. 說明雙關說"雙關"等。多即異義其義故多義。以一即同詞即形俱即結合何語說如是隨說彼說為雙關,因以任何形式連結譬喻所喻相義故。此如是相雙關說三種。如何?由不分詞句等力即不分一詞為詞尾等其他形於何,彼即句因具句相。彼為首彼等,彼等力義。 288. 現在顯示雙關修飾說"雙關"等。多義一詞俱即因二處共通以同語形結合何語有,彼名雙關。彼又因以任何正法形式為譬喻所喻諸義相連即互相觸住故名雙關。此說相雙關由不分詞句等力即由具未作變化詞尾等詞句具句相句差別說三種。詞義解析為：多義其者及、一與彼詞及、以彼俱及、不分詞於何及、彼與彼句及、彼首彼等不分詞句及、彼等力差別。 289 除暗黑拉引，升上大興起； 世尊放光鬘，覺醒諸人眾。 不分詞句雙關。 289. 舉例說"暗黑"等。此世尊即日與大牟尼。其中日先除暗黑即除自性暗,而大牟尼除暗黑癡暗。拉引即可愛日與大牟尼,日昇上大興起即大升起山,而大牟尼升上大興起即登上大起即正等覺獲得形。光鬘即有光鬘故光鬘,日與大牟尼。覺醒人眾即以離睡或以離煩惱睡覺醒照耀。不分詞句雙關因無破壞如住二處配詞故。 289. 現在舉例說"暗"等。升上即登上或獲得大興起即大升起山或稱為一切知位大增上,除暗黑即破壞遍輪圍胎自性濃暗或稱暗因作慧眼盲故說為暗之癡,拉引即因彼可愛光鬘即具自光鬘覺醒即覺醒具自性睡或煩惱睡諸有情人眾此世尊即日天或具六分德佛照耀。因二分詞同性住故此為不分詞句雙關。詞義解析為：盲與彼暗及、彼除及、大與彼升起山及、大與彼升起增上增長及、光之鬘及、彼其有及、分即吉祥日其有及、分即吉祥欲等行相師其有。稱為不分詞句雙關。又此中其他義相連故雙關。"分詞句雙關"等亦應以此理了知。 290 秋明餘光照，等引盡圓滿； 蓮池覺悟開，智者悅眾生。 分詞句雙關。

290.『『Sārade』』ccādi. Sudhā assa atthīti sudhī, cando. Sobhanā sabbaññutaññāṇarūpaṃ buddhi assa atthīti sudhī, sammāsambuddho. Sārado saradakāle sambhūto amalako nimmalo ābhā sobhā yassa so, cando. Paresaṃ nibbānasāraṃ dadātīti sārado, amalako ābhāso, amalakassa hatthāmalakasseva vā ābhāso asesañeyyāvabodho yassa so, sammāsambuddho. Saṃ sammā kamenānīyamānattā ānīto parikkhayo kaṇhapakkho yena so, cando. Samaṃ vūpasamaṃ ānīto parikkhayo hāni kilesasattukato adhigatakkhayattā yenaso, sammāsambuddho. Kumudākarassa kumudassa raṃsiyā sambodhi vikāso yassa [raṃsiyo sambodhi vikāsa』ssa (ka.)] so, cando. Kuyā pathaviyā mudaṃ pītiṃ karotīti kumudākaro, sambodho catusaccāvabodho yassa so, sammāsambuddho, janataṃ janasamūhaṃ pīṇetīti. Ayaṃ bhinnapadavākyasileso vuttena vidhinā padānaṃ bhinnattā.

290.『『Sāra』』iccādi. Sārado saradakāle sambhūto, veneyyānaṃ nibbānasāradāyako vā, amalakābhāso nimmalasobho, nimmalaketumālāsamannāgatattā tādisamatthakasobho vā, atha vā sāradāmalakābhāso saradakāle sañjātanimmalasobho, veneyyānaṃ nibbānasāradāyakanimmalasobho vā, atha vā sāradaāmalakaābhāso nibbānasāradāyakahatthāmalakasadisañeyyāvabodho. Samānītaparikkhayo kaṇhapakkhe suṭṭhu kamena ānīto parikkhayo paripuṇṇo vā cando, samasaṅkhatasantiṃ ānītakilesaparihānisaṅkhātaparikkhayo vā. Kumudākarasambodho kumudavikāsanena samannāgato, kusaṅkhātapathavīnissitānaṃ janānaṃ pītijananacatusaccāvabodhena samannāgato vā. Sudhī sudhāsaṅkhātaamatavantatāya tannāmako cando, sundarapaññavantatāya tannāmako sammāsambuddho vā. Janataṃ janasamūhaṃ pīṇetīti. Ubhayapakkhesu padaṃ bhinditvā atthassa yojanato ayaṃ bhinnapadavākyasileso. Sarade bhavo sārado, cando. Sāraṃ dadātīti sārado, bhagavā. 『『Sārado』』ti idaṃ 『『ābhāso』』ti padassa visesanaṃ hoti. Amalakonimmalo ābhāso assa candassāti ca, kamhi matthake ābhāsoti ca, amalo kābhāso assa satthunoti ca, sārado amalako ābhāso yassa candassa bhagavato vāti ca, sārado āmalakassa viya ābhāso ñeyyāvabodho assa bhagavatoti ca, saṃ sammā ānīto parikkhayo kalāhāni aneneti ca, samaṃ vūpasamaṃ ānīto parikkhayo hāni kilesasattuto yeneti ca, kumudānaṃ ākaroti ca, tesaṃ sambodho vikāso yasseti ca, mudaṃ pītiṃ karotīti mudākaro. Kuyā pathaviyā mudākaroti ca, so sambodho catusaccāvabodho yasseti ca, sudhā amataṃ assa candassa atthīti ca, su sobhanā dhī buddhi assa sambuddhassāti ca viggaho.

291.

Samāhitattavinayo, ahīnamadamaddano;

Sugato visadaṃ pātu, pāṇinaṃ so vināyako.

Bhinnābhinnapadavākyasileso.

我來將這段巴利文直譯成簡體中文： 290"秋"等。有甘露故智者，即月。有善即一切知智形慧故智者，即正等覺。秋即秋時生余即無垢光即光彼者，即月。對他給涅槃精要故秋，餘光照即如手中余果般光照遍知所知彼者，即正等覺。善即正因次引故引盡即黑分彼者，即月。等即寂滅引盡即損因得煩惱敵盡故彼者，即正等覺。蓮池即蓮光覺即開彼者，即月。以地作喜故蓮池，覺即悟四諦彼者，即正等覺，悅人眾即人群。此分詞句雙關因由所說方式詞分故。 290"秋"等。秋即秋時生,或給所化涅槃精要,餘光照即無垢光,或因具無垢光鬘如是頂光,或秋餘光照即秋時生無垢光,或所化涅槃精要給無垢光,或秋餘光照即涅槃精要給如手中果知所知。等引盡即于黑分善次引盡或圓滿月,或引等稱寂稱煩惱損盡。蓮池覺即具開蓮,或具生稱地依諸人喜四諦覺。智者即因具稱甘露不死彼名月,或因具善慧彼名正等覺。悅人眾即人群。因二分破詞配義故此分詞句雙關。詞義解析為：秋生秋,月。給精要故秋,世尊。"秋"此為"光照"詞差別。余即無垢光彼月及、地頂光及、餘光彼師及、秋餘光照彼月或世尊及、秋如余果光知所知彼世尊及、善即正引盡分損此及、等即寂引盡損從煩惱敵彼及、蓮處及、彼等覺開彼及、作喜故喜處。地喜處及、彼覺四諦覺彼及、月有甘露不死及、正覺有善慧。 291 等持性調御，不卑伏慢驕； 善逝愿清凈，護生彼導師。 分不分詞句雙關。

291.『『Samāhite』』ccādi. Saṃ sammā āhito patiṭṭhāpito attassa vinayo vinayanaṃ sabbattha savisaye appaṭihatacāravasena yassa so, garuḷo. Vinayanaṃ pavivittakāyacittappavattivasena damanaṃ yassa so, sammāsambuddho. Iti abhinnapadaṃ. Ahīnaṃ sappānaṃ inā nāyakā, tesaṃ madaṃ maddatīti ahīnamadamaddano, garuḷo. Ahīnānamuttamapurisānampi mahābrahmādīnaṃ madaṃ maddatīti ahīnamadamaddano, sammāsambuddho. Sundaraṃ gataṃ gamanaṃ samuddaṃ bhinditvā jalasaṅgamato paṭhamamevauggamanasāmatthiyayogato yassa so, garuḷo. Sundaraṃ gamanamassa nāgavikkantacārattā sugato, sammāsambuddho. Abhinnapadaṃ. So vīnaṃ pakkhīnaṃ nāyako, garuḷo. Visaṃ dadātīti visadaṃ pāṇinaṃ nāgalokaṃ pātu ahiṃsanavasena pālayatu, so vineti veneyyeti vināyako, sammāsambuddho. Pāṇinaṃ sakalasattalokaṃ visadaṃ asallīnaṃ pātu. Bhinnābhinnapadavākyasilesoyaṃ vuttanayena padānaṃ [pana (ka.)] ubhayamissattā.

291.『『Samāhite』』ccādi. Samāhitattavinayo sammā āhitāya ṭhapitāya sarīrassa savisaye gatiyā samannāgato, sammā āhitena ṭhapitena cittadamanena samannāgato vā, ahīnamadamaddano nāgarājūnaṃ madamaddano, ahīnānaṃ uttamānaṃ bakabrahmādīnampi madamaddano vā, sugato pakkhavātavegena samuddajalaṃ dvidhā katvā tasmiṃ jale anekībhūteyeva nāgabhavanaṃ gantvā nāge gahetvā gamane samatthattā sundaragamano, samantabhaddakaanekappakāragamano vā, vināyako pakkhīnaṃ nāyako so garuḷarājā visadaṃ ghoravisattā visadāyakaṃ pāṇinaṃ nāgalokaṃ pātu ahiṃsanavasena pāletu. No ce, vināyako veneyye vinento so sammāsambuddho pāṇinaṃ sakalasattalokaṃ visadaṃ visāradaṃ katvā pātu ahitāpanayanahitopanayanena rakkhatūti. Ubhayapakkhesu 『『ahīnamadamaddano』』iccādikehi bhinnehi ca 『『samāhitattavinayo』』iccādikehi abhinnehi ca padehi samannāgatattā ayaṃ bhinnābhinnapadavākyasileso. Attassa vinayoti ca, samāhito attavinayo yassa garuḷassa tathāgatassa vāti ca, ahīnaṃ inā nāyakāti ca, ahīnānaṃ nāgarājūnaṃ madoti ca, hīnehi aññe ahīnā uttamā, tesaṃ madoti ca, taṃ maddatīti ca, vīnaṃ pakkhīnaṃ nāyakoti ca, veneyyajane vinetīti ca vākyaṃ. Dutiyapakkhe 『『visada』』nti kriyāvisesanaṃ.

292.

Viruddhāviruddhābhinna-kammā niyamavā paro;

Niyamakkhepavacano, avirodhi virodhya』pi.

293.

Ocityasamposakādi, sileso padajādi』ti[padajātipi (ka.)];

Esaṃ nidassanesveva, rūpa』māvibhavissati.

292-3. Silesabhedamaññathāpi dassetumāha 『『viruddha』』iccādi. Viruddhāni cāviruddhāni ca aññamabhinnañca, tāniyeva kammāni kriyāni yesaṃ, te tayo silesā. Niyamo』vadhāraṇamasmiṃ atthīti niyamavā, paro añño silesopi. Niyamassa akkhepo nisedhanaṃ yassa, taṃ vacanamabhidhānaṃ yassa, tādisopi. Nāssa virodho atthītyavirodhi, sopi. Virodho asaṅgati ettha vijjatīti virodhi, sopi. Ocityaṃ samposetīti ocityasamposako, so ādi yassa alaṅkārantaragocarassa silesassa, so padato jātādisilesopi. Itite parepi silesabhedā santi. Esaṃ yathāvuttānaṃ nidassanesu payogesveva rūpaṃ sabhāvo lakkhaṇaṃ āvibhavissatīti.

292-

我來將這段巴利文直譯成簡體中文： 291"等持"等。善即正立置自調御即於一切自境無礙行力彼者,即金翅鳥。調御即由離身心行力調伏彼者,即正等覺。此不分詞。非下即蛇主等,彼等慢壓即非下慢壓,即金翅鳥。壓非下即最上人等大梵天等慢即非下慢壓,即正等覺。善去即行海破水合從最先升起能力相應彼者,即金翅鳥。善行彼因龍行故善逝,即正等覺。不分詞。彼鳥等導師,即金翅鳥。給毒故清凈眾生即龍界愿以不害力護,彼調即調所化故導師,即正等覺。愿護眾生即一切有情界清凈即不退。此分不分詞句雙關因如說方式詞二混故。 291"等持"等。等持性調御即具正立置身於自境行,或具正立置心調伏,非下慢壓即壓龍王慢,或壓非下即最上梵天等慢,善逝即因翼風力分海水二于彼水未成多時往龍宮取龍能行故善行,或一切善多種行,導師即鳥導師彼金翅鳥王愿護清凈即因猛毒故給毒眾生即龍界以不害力護。或導師即調所化彼正等覺愿護眾生即一切有情界作清凈即勇敢以除無益置有益護。因二分具"非下慢壓"等分與"等持性調御"等不分詞故此分不分詞句雙關。詞義解析為：自調御及、等持自調御彼金翅或如來及、非下主導師及、非下龍王慢及、異下他非下最上、彼等慢及、彼壓及、鳥導師及、調所化人。第二分"清凈"為作業差別。 292 違不違分異，作業有限他； 限遮說不違，即使有相違。 293 如理養育等，雙關詞生等； 此等於例中，性相當顯明。;

1. Avuttasilesavisese dassetuṃ uddisati 『『viruddhā』』iccādi. Viruddhāviruddhābhinnakammā api ubhayatthassa viruddhena ca aviruddhena ca abhinnena ca kammena samanvitā tayo silesā ca, paro añño niyamavāpi avadhāraṇena yuttasileso ca, niyamakkhepavacanopi avadhāraṇassa paṭisedhapakāsakābhidhānasileso ca, avirodhipi ubhayapakkhāvirodhisileso ca, virodhiapi ubhayatthassa virodhisileso ca, padajādi padena jāto vākyena jāto ocityasamposakādisilesopīti esaṃ silesānaṃ nidassanesveva nidassanasaṅkhataudāharaṇesveva rūpaṃ sarūpaṃ tesaṃ lakkhaṇaṃ vā āvibhavissati, nidassiyamānaudāharaṇeneva lakkhaṇassa gammamānattā visuṃ na kathessāmīti adhippāyo. Viruddhāni ca aviruddhāni ca abhinnañceti ca, tameva kammaṃ kriyā yesaṃ silesānamiti ca, niyamo avadhāraṇaṃ asmiṃ atthīti ca, niyamassa akkhepo paṭisedho assa atthīti ca, taṃ vacanaṃ abhidhānaṃ yassa silesassāti ca, nāssa virodho atthīti ca, ocityaṃ samposetīti ca, so ādi yassa upamāsilesādinoti ca, padato jātoti ca, so ādi yassa vākyassāti ca viggaho.

Viruddhakammasilesa

294.

Savase vattayaṃ lokaṃ, akhilaṃ kallaviggaho[kalaviggaho (sī.)];

Parābhavati mārāri, dhammarājā vijambhate.

1. Tato kamena tedassīyanti 『『savase』』iccādi. Akhilaṃ lokaṃ savase vattayaṃ mārāri dhammarājā ca, kallo manuñño viggaho kalaho yassa mārārino, viggaho sarīrasampadā yassa dhammarājassa, tesu mārāri parābhavati parābhavamapeti bodhiyaṃ paṭiladdhaparājayavasena, dhammarājā samantabhaddo tu vijambhate lokattayabyāpisamullapitavijayaddhanipavattivasena samaṃ bhavatīti ayaṃ viruddhakammasileso parābhavavijambhanānamaññoññavirodhato.

2. Idāni uddesakkamena udāharati 『『savase』』iccādi. Akhilaṃ lokaṃ savase vattayaṃ anatthe yuñjanato attano vase vattayanto, no ce, sakalalokaṃ hite yuñjanato attano vase vattayanto kallaviggaho manuññakalaho, no ce, manuññasarīrasampattiyutto mārāri parābhavati bodhimūle laddhaparājayavasena parābhavaṃ pāpuṇāti, dhammarājā tathāgato pana vijambhate lokattaye patthaṭajayaghosavasena vijambhatīti. Parābhavanavijambhanakriyānaṃ aññamaññaviruddhattā ayaṃ viruddhakammasileso nāma. Sassa attano vaso issariyamiti ca, kallo manuñño viggaho vivādo deho vā yasseti ca vākyaṃ.

Aviruddhakammasilesa

295.

Sabhāvamadhuraṃ puñña-visesodayasambhavaṃ;

Suṇanti vācaṃ munino, janā passanti cā』mataṃ.

295.『『Sabhāve』』ccādi. Sabhāveneva madhurā piyā vācā, madhuraṃ amataṃ, puññavisesassa udayo abhivaḍḍhi, tena sambhavo, yassa vā taṃ, munino vācaṃ saddhammasaṅkhātaṃ janā suṇanti, tassayaṃ amatañca [tassa ca nissayaṃ amatanti (ka.)] passantīti ayamaviruddhakammasileso savanadassanānaṃ aviruddhattāti.

我來將這段巴利文直譯成簡體中文： 3. 為顯示未說雙關差別總說"違"等。違不違分異作業即具違與不違與不分作業三雙關,及他即另有限即具限定雙關,及限遮說即顯示遮止限定說雙關,及不違即二分無違雙關,及違即二義違雙關,詞生等即由詞生由句生如理養育等雙關於此等雙關例即稱為例示中性即自性或彼等相將顯現,因由將示例理解相故不另說義趣。詞義解析為：違與不違與不分及、彼即作業彼等雙關及、限即限定此有及、限遮即遮止彼有及、彼說即說彼雙關及、非彼違有及、養育如理及、彼等彼譬喻雙關等及、從詞生及、彼等彼句。 違作業雙關 294 自製轉世間，全具美爭者； 魔敵失滅時，法王顯威光。 294. 從彼依次示"自製"等。全世間自製轉魔敵與法王,美即可愛爭即斗魔敵,爭即身圓滿法王,彼等中魔敵失滅即依菩提得敗力失滅,而法王遍善顯威即依遍三界言勝聲威力等生。此違作業雙關因失滅顯威互相違故。 294. 現在依總說次第舉例"自製"等。全世間自製轉即因令作無義于自製轉,或令全世間作益於自製轉美爭者即可愛爭鬥,或具可愛身圓滿魔敵失滅即依菩提樹得敗力達失滅,而法王如來顯威即依遍三界勝聲力威。因失滅與顯威作業互相違故此名違作業雙關。詞義解析為：自之制即自在及、美可愛爭即爭論或身彼。 不違作業雙關 295 自性甘美生，福德差別起； 眾聞牟尼語，並見不死法。 295"自性"等。自性即甘美即愛語,甘美即不死,福差別起即增長,以彼生,或彼者,牟尼語即稱為正法眾聞,見彼不死此不違作業雙關因聞見不違故。

295.『『Sabhāva』』miccādi. Sabhāvamadhuraṃ 『『vācāmadhuraṃ karissāmī』』ti kattabbapayogaṃ vināpi madhurattā pakatimadhuraṃ, no ce, kenaci paccayena anuppannattā saṅkharavisesaṃ vināpi pakatipaṇītaṃ, puññavisesodayasambhavaṃ puññavisesadesakassa munino kassaci kusalavisesassa abhivuddhiyā sambhūtaṃ, no ce, veneyyajanānaṃ nibbānādhippāyena katakusalavisesassa abhivuddhiyā ārammaṇattena paṭiladdhaṃ munino vācaṃ saddhammasaṅkhātaṃ suṇanti, amataṃ nibbānañca janā veneyyajanā passantīti. Savanadassanakriyānaṃ aññamaññāviruddhattā ayaṃ aviruddhakammasileso. Sassa attano bhāvoti ca, tena madhurā, madhuramiti ca, puññameva visesoti ca, tassodayoti ca, tena sambhavo yasseti ca viggaho.

Abhinnakammasilesa

296.

Andhakārāpahārāya,

Sabhāvamadhurāya ca;

Mano pīṇeti[dhinoti (sī. abhinavaṭīkā ca)]jantūnaṃ,

Jino vācāya bhāya ca.

296.『『Andhakāre』』ccādi. Andhakāraṃ mohasaṅkhātaṃ pakatiandhakāraṃ vā apaharatīti andhakārāpahārā, vācā, bhā ca. Tāya sabhāvabhāsāya, sobhāya ca jino jantūnaṃ mano cittaṃ pīṇetīti ayamabhinnakammasileso pīṇanalakkhaṇāyekāya kriyāya vācāya bhāya ca sampannoti.

296.『『Andhakārā』』iccādi. Andhakārāpahārāya mohandhakāraṃ pakatiandhakāraṃ vā apaharaṇāya sabhāvamadhurāya ca sabhāvato kaṇṇasukhāya, sabhāvato nettābhirāmāya vācāya bhāya sarīrakantiyā ca jino jantūnaṃ mano cittaṃ dhinoti pīṇetīti. Pīṇayanasabhāvāya ekāya kriyāya saddhiṃ karaṇabhūtānaṃ dvinnaṃ vācābhānaṃ yojitattā ayaṃ abhinnakammasileso. Andhakāra』mapaharatīti ca, sabhāvena madhurāti ca vākyaṃ.

Niyamavantasilesa

297.

Kesakkhīnaṃva kaṇhattaṃ, samūnaṃyeva vaṅkatā;

Pāṇipādādharānaṃva, munindassā』tirattatā.

297.『『Kesi』』ccādi. Kaṇhattaṃ kesakkhīnaṃyeva, na manasi, kaṇhattaguṇo pāpattañca siliṭṭhaṃ. Vaṅkatā bhamūnaṃyeva, na ajjhāsaye, vaṅkatānatattaṃ saṭhattañca siliṭṭhaṃ. Atirattatā pāṇipādādharānaṃyeva, na citte, atirattatāguṇo rāgo ca silissate. 『『Munindassā』』ti 『『kaṇhatta』』ntiādīsu sabbattha sambandhanīyaṃ. Niyamavā sileso kesakkhīnaṃvāti avadhāraṇappayogāti.

297.『『Kesakkhīna』』miccādi. Munindassa kaṇhattaṃ kesakkhīnaṃ eva hoti, kaṇhattasaṅkhatamakusalaṃ na citte. Vaṅkatā bhamūnaṃyeva, najjhāsaye. Atirattatā pāṇipādādharānaṃ eva, na kesuci vatthūsūti. 『『Kesakkhīnaṃvā』』tiādīsu niyamasaṅkhātaavadhāraṇapadassa vijjamānattā kaṇhabhāvena saddhiṃ pāpattassa ca, vaṅkaguṇena saddhiṃ sāṭheyyassa ca, rattaguṇena saddhiṃ rāgassa ca siliṭṭhattā ayaṃ niyamavantasileso nāma. Kesāni ca akkhīni ceti ca, kaṇhassa bhāvoti ca, vaṅkassa bhāvoti ca, pāṇayo ca pādāni ca adharāni cāti ca, atirattassa bhāvoti ca viggaho.

Niyamakkhepasilesa

298.

Pāṇipādādharesveva, sārāgo tava dissati;

Dissate so』ya』matha vā, nātha sādhuguṇesvapi.

298.『『Pāṇi』』ccādi. Nātha tava pāṇipādādharesveva sārāgo sobhano rattavaṇṇo dissati, na citte, sārāgo rattavaṇṇo chandarāgo cāti siliṭṭhaṃ. Ayaṃ niyamo akkhipyate. Atha vā kathaṃ niyamyate, yato so ayaṃ sārāgo sādhūnaṃ guṇesveva virāgalakkhaṇo dissate iti. Tasmā kathamavadhārīyatīti niyamakkhepavacano silesoyaṃ.

我來將這段巴利文直譯成簡體中文： 295"自性"等。自性甘美即不作"我將作甘美語"作用亦甘美故本性甘美,或因任何緣未生故離特殊行亦本性勝,福德差別起生即福德差別說牟尼某善差別增長所生,或所化眾為涅槃意所作善差別增長所緣所得牟尼語即稱正法眾聞,眾即所化眾見不死即涅槃。因聞見作業互不違故此不違作業雙關。詞義解析為：自之性及、以彼甘美、甘美及、福即差別及、彼起及、以彼生彼。 不分作業雙關 296 為除暗黑故， 及自性甘美； 勝者以語光， 令眾心歡喜。 296"暗黑"等。除暗黑即癡稱或自性暗黑故除暗黑,語與光。以彼自性光,及光輝勝者令眾心意歡喜此不分作業雙關因具以語光一歡喜相作業故。 296"暗黑"等。為除暗黑即除癡暗或自性暗及自性甘美即自性耳樂,自性眼悅以語光即身光勝者令眾心意歡喜。因與一歡喜性作業結合二作具語光故此不分作業雙關。詞義解析為：除暗黑及、以自性甘美。 有限雙關 297 黑性唯發眼，彎曲唯眉發； 手足唇光紅，唯在牟尼主。 297"發"等。黑性唯發眼,非心,黑性功德與惡性相連。彎曲唯眉,非意向,彎曲彎性與欺性相連。光紅唯手足唇,非心,光紅功德與貪相連。"牟尼主"于"黑性"等一切應結合。有限雙關因用"唯發眼"等限定詞故。 297"發眼"等。牟尼主黑性唯發眼有,稱為黑性不善非心。彎曲唯眉,非意向。光紅唯手足唇,非於任何事。因"唯發眼"等中有稱為限定詞與黑性俱惡性,與彎功德俱詐性,與赤功德俱貪相連故此名有限雙關。詞義解析為：發與眼及、黑之性及、彎之性及、手與足與唇及、極赤之性。 限遮雙關 298 唯手足唇中，見你有赤色； 或者見此色，主亦善德中。 298"手"等。主你唯手足唇有赤即善赤色見,非心,赤色即赤色與欲貪相連。此限定遮。或如何限定,因彼此赤即離染相唯于善德中見。故如何限定為此限遮說雙關。

298.『『Pāṇi』』ccādi. He nātha tava sārāgo sobhano rattavaṇṇo pāṇipādādharesveva dissati, citte lobho pana na dissati. Atha vā so ayaṃ sārāgo kattukamyatākusalacchandabhūto sādhuguṇesvapi sajjanānaṃ sīlādiguṇesupi dissati. 『『Evā』』ti dassitaniyamassa paṭisedhakena 『『atha vā』』ti vacanena samannāgatattā rattavaṇṇasaṅkhātarāgena lobhassa siliṭṭhattā ca ayaṃ niyamakkhepavacanasileso. Saṃ sobhano rāgoti viggaho.

Avirodhisilesa

299.

Salakkhaṇo』tisubhago,

Tejassī niyatodayo;

Lokeso jitasaṃkleso,

Vibhāti samaṇissaro.

299.『『Salakkhaṇo』』iccādi. Saha lakkhaṇena sasarūpena dvattiṃ savarapurisalakkhaṇena vā vattamāno salakkhaṇo, cando munindo ca, atisubhago so ca, tejassī sūriyo pabhāvisesayutto ca, niyato patidinamudayo pabhālakkhaṇo yassa so niyatodayo, sūriyo, niyato thiro udayo sammāsambuddho sambodhirūpo yassa so niyatodayo, munindo, lokeso brahmā munindo ca, jito saṃkleso jhānarativasena kāyacittābādho yena so, brahmā, jito saṃkleso dasavidho aggamaggaññāṇalābhā yena so. So maṇīnaṃ issaro upamaṇi [uttamamaṇi (?)], samaṇānaṃ issaro munindo vibhātīti yojjaṃ. Ayamavirodhisileso lakkhaṇasubhagādīnamubhayatthāpi abyavahitattā.

299.『『Salakkhaṇo』』iccādi. Salakkhaṇo lakkhaṇena sahito, atisubhago atisundarāya lakkhiyā samannāgato, no ce, dvattiṃsamahāpurisalakkhaṇehi sahito ativiya sobhādīhi yutto, tejassī andhakāravidhamanasaṅkhatamahānubhāvena yutto, niyatodayo patidinaṃ pubbaṇhakāle niyamitagaganuggamano, no ce, nirantarapavattabuddhatejasā yutto thirasabbaññupadavisaṅkhātābhivuḍḍhiyā samannāgato, lokeso brahmabhūto, jitasaṃkleso jhānapītiyā vijitakāyacittadaratho, no ce, tilokassa issarabhūto catutthamaggaññāṇena hatadasavidhasaṃkileso, samaṇissaro so uttamo maṇi vibhāti sobhati, no ce, samaṇānaṃ issaro vibhāti dibbatīti. 『『Salakkhaṇo subhago』』iccādikānaṃ dvinnaṃ padānaṃ aviruddhattā ca, paṭhamapāde candena dutiye sūriyena tatiye brahmunā catutthe maṇinā ca sabbaññupadatthassa siliṭṭhattā ca ayaṃ avirodhisileso nāma. Saha lakkhaṇena vattamānoti ca, atisobhano bhago sirī vā sirīkāmapayatanādiko vā assāti ca, tejo assa atthīti ca, niyato udayo asseti ca, lokassa iso issaroti ca, jito saṃkleso yeneti ca, maṇīnaṃ samaṇānaṃ vā issaroti ca vākyaṃ.

Virodhisilesa

300.

Asamopi samo loke,

Lokesopi naruttamo;

Sadayopya』dayo pāpe,

Cittā』yaṃ munino gati.

我來將這段巴利文直譯成簡體中文： 298"手"等。主啊你善赤色即善赤色唯手足唇見,心貪則不見。或彼此赤即欲作善欲性亦于善德即善人戒等德中見。因具"唯"示限定遮"或"語及以稱赤色貪相連故此限遮說雙關。詞義解析為：善即善貪。 無違雙關 299 具相極端美， 威光定興起； 世主勝煩惱， 沙門主光耀。 299"具相"等。與相即自性或三十二勝士相俱行具相,月與牟尼主,極端美彼及,威光即日具特殊光及,定興即日日昇光相彼者定興,日,定即堅興起正等覺正覺性彼者定興,牟尼主,世主即梵天與牟尼主,勝煩惱即以禪喜力勝身心惱彼者,梵天,勝煩惱即得最勝道智十種彼者。彼寶主即上寶,沙門主牟尼主光耀應結合。此無違雙關因相端美等二處無隔故。 299"具相"等。具相即具相,極端美即具極美相,或具三十二大士相極具光等,威光即具稱破暗大威力,定興即日日清晨定升空,或具無間行佛威具稱堅一切知位增上,世主即成梵,勝煩惱即以禪喜勝身心苦,或成三界主以第四道智滅十種煩惱,沙門主彼上寶光耀即光,或沙門主光耀即照。因"具相端美"等二詞無違及第一句月第二日第三梵第四寶與一切知義相連故此名無違雙關。詞義解析為：與相俱行及、極善分即吉祥或吉祥欲等彼及、威彼有及、定興彼及、世主主及、彼勝煩惱及、寶或沙門主。 違雙關 300 無等亦平等，世主最上人； 有悲亦無悲，此奇牟尼行。

300.『『Asamopi』』ccādi. Natthi samo rājaguṇādīhi assāti asamo, koci rājādi, 『『asamo』』ti lokekasikhāmaṇibhāvena muni. Tattha yadā asamo rājādi, tadā loke samoti viruddhaṃ asamattā tassa. Apisaddo virodhaṃ joteti. Pakkhantare tvaviruddhaṃ, loke devadattādīnaṃ virodhisattānaṃ rāhulādīnaṃ avirodhisattānañca samattā, tatoyevāyaṃ virodhābhāsānañcasā virodhoyeva. Lokeso brahmā muni ca. Tattha 『『brahmā naruttamo』』ti viruddhaṃ dibbayonittā tassa. Pakkhantare tvabyāghāto uttamanarattā tassa. Dayo dānaṃ, saha dayenāti sadayo, koci puriso. Saha dayāya vattatīti sadayo, muni. Tattha puriso dāyako pāpe jane kathamadayoti virujjhati. Muni pāpe rāgādike adayoti virujjhati. Tasmā munino ayaṃ yathāvuttā gati pavatti cittā abbhutāti ayaṃ vuttanayena virodhisileso udāhaṭo.

300.『『Asamo』』iccādi. Asamopi atulyopi koci rājādiko loke samo tulyo, no ce, sadisapuggalarahito eva rāhulabhadradevadattādisabbaloke anunayapaṭighābhāvena samo hoti. Lokesopi brahmabhūtopi naruttamo naravaro hoti, no ce, sakalalokādhipati hutvā eva naruttamo. Sadayopi yācakesu dayasaṅkhātena dānena yuttopi pāpe pāpiṭṭhe adayo dānarahito, no ce, dayāsahito eva akusale niddayo. Munino ayaṃ gati pavatti cittā vicittāti rājādino asamasamatā ca, brahmā hutvā uttamanarabhāvo ca, dānasahitassa kassaci purisassa dānarahitabhāvo ca viruddho hoti. Tasmā rājabrahmapurisehi munino siliṭṭhattā ayaṃ virodhisileso nāma. Pubbapubbapakkhe virodho aparāparapakkhehi nirākato hoti. Pubbapakkhe apisaddo virodhaṃ joteti, aparapakkhe avadhāraṇanti. Natthi samo yasseti ca, naro ca so uttamo ceti ca, saha dayena dayāya vā vattamānoti ca, natthi dayo dayā vā asseti ca viggaho.

Ocityasamposakapadasilesa

301.

Saṃsāradukkhopahatā-vanatā janatā tvayi;

Sukha』micchita』maccantaṃ, amatandada vindati.

1. Udāharati 『『saṃsāre』』ccādi. Saṃsāro abbocchinnaṃ vattamānā khandhapaṭipāṭiyeva dukkhaṃ dukkhamattādinā, tena upahatā pahaṭā janatā, amataṃ sukhaṃ amataṃ vā nibbānaṃ dadātīti amatandadāti āmantanaṃ, tvayi avanatā paṇāmavasena icchitamatimataṃ dukkhāpagamanibbattaṃ kāyikaṃ cetasikañca sukhaṃ accantaṃ vindati paṭilabhatīti. Ettha amataṃ sudhā nibbānañca, amatandado dukkhopahate sukhayatīti ucitanti 『『amataṃ dadātī』』ti padamadhigate vatthuni ocityaṃ samposayatīti ocityasamposako padasilesoyaṃ. Ādisaddena 『『sugandhisobhāsambandhī』』tyādyupamāsilesādayo saṅgahitāti.

301.『『Saṃsāra』』iccādi. Saṃsāradukkhopahatā khandhadhātuāyatanānaṃ nirantarapavattisaṅkhātena dukkhena upahatā janatā, amatandada he sudhādāyaka no ce, nibbānadāyaka tathāgata tvayi avanatā paṇamanavasena onatā icchitaṃ abhimataṃ sukhaṃ kāyikacetasikasukhaṃ accantaṃ atisayena vindati sevatīti. Amatadāyakā dukkhite sukhite karontīti idaṃ ucitameveti ubhayatthassāpi vācakaṃ 『『amataṃ dadātī』』ti padaṃ tādisajanassa sukhadāne ocityaṃ posetīti ayaṃ ocityasamposakapadasileso. Saṃsāroyeva dukkhanti ca, tena upahatāti ca, amataṃ sudhaṃ nibbānaṃ vā dadātīti ca vākyaṃ.

302.

Guṇayuttehi vatthūhi, samaṃ katvāna kassaci;

Saṃkittanaṃ bhavati yaṃ, sā matā tulyayogitā.

我來將這段巴利文直譯成簡體中文： 300"無等"等。無等彼王德等故無等,某王等,"無等"即因世一頂寶性牟尼。其中當無等王等時,則世間平等相違因彼無等性。而字顯示相違。另一分不違,因世間提婆達多等違有情與羅睺羅等無違有情平等,因此即相違顯相違。世主即梵天與牟尼。其中"梵天最上人"相違因彼天生性。另一分無障礙因彼最上人性。悲即施,與悲故有悲,某人。與悲行故有悲,牟尼。其中施者人于惡人如何無悲相違。牟尼于惡貪等無悲相違。故牟尼此如說行即性奇異此以說方式顯示違雙關。 300"無等"等。無等即無比某王等世間平等即相等,或即離同等人于羅睺羅賢提婆達多等一切世間以無親厭平等。世主即成梵最上人即人勝,或即成一切世主即最上人。有悲即以施即施相應于惡即極惡無悲即離施,或即具悲于不善無悲。牟尼此行即性奇異即王等無等平等性,及成梵最上人性,及某具施人離施性相違。故因王梵人與牟尼相連此名違雙關。前前分相違為後後分除。前分而字顯相違,後分限定。詞義解析為：無等彼及、人與彼最上及、與悲悲行及、無悲悲彼。 如理養育詞雙關 301 輪迴苦所擊，降服眾人于； 欲得極樂于，你不死與者。 301. 舉例說"輪"等。輪迴即無間行蘊相續即苦以苦性等,以彼擊即打擊眾人,給不死樂即不死涅槃故不死與者為呼格,於你降服即以敬意欲得即極欲樂即離苦生身心樂極得即獲。此中不死即甘露與涅槃,不死與者即樂苦所擊為適宜故"給不死"詞于所證事如理養育故此如理養育詞雙關。首字攝譬喻雙關等。 301"輪"等。輪迴苦所擊即為稱蘊界處無間行苦所擊眾人,不死與者即甘露與者或涅槃與者如來於你降服即以敬意低頭欲得即所欲樂即身心樂極即過度獲即受用。不死與者令苦者樂者此即適宜故二義表示"給不死"詞于如是人給樂養育如理故此如理養育詞雙關。詞義解析為：輪迴即苦及、以彼所擊及、給不死甘露或涅槃。 302 與有功德事，等同作于某； 所有讚歎者，說彼平等合。

1. Tulyayogitaṃ yojayati 『『guṇe』』ccādinā. Guṇo dhammo sādhu asādhu vā, tena yuttehi vatthūhi saha samaṃ katvāna vatthuto asāmyepi tathābhāvamāropya kassaci purisādino thutinindatthaṃ yaṃ kittanamākhyānaṃ, sā tulyakkhaṇā tulyayogitā matā, vattumicchitena guṇena tādisānaṃ tulyayogitāpaṭipādanato tadatthiyena tulyayogitā tathā dvidhā vattati.

2. Idāni tulyayogitālaṅkāraṃ dasseti 『『guṇayuttehi』』iccādinā. Guṇayuttehi sundarāsundarehi yehi kehici guṇehi yuttehi vatthūhi, samaṃ katvāna tatvato asamānesupi samānattabuddhiyā āropanaṃ katvā, kassaci purisādino thutiṃ nindaṃ vā nissāya yaṃ saṃkittanaṃ guṇāguṇakathanaṃ bhavati, sā tulyayogitāti matāti. Guṇehi yuttāti ca, tulyena guṇena saha yogoti ca, so etesaṃ raṃsimālībhagavantādīnamatthīti ca, tesaṃ bhāvo tulyaguṇasambandhoti ca viggaho. Ettha tulyaguṇayuttapadatthānaṃ tagguṇasambandhassa tulyayogitābhāvato tappaṭipādako uttiviseso tadatthiyena tulyayogitāti ñeyyā.

303.

Sampattasammado loko,

Sampattālokasampado;

Ubhohi raṃsimālī ca,

Bhagavā ca tamonudo.

1. Udāharati 『『sampatte』』ccādi. Tamaṃ nudatīti tamonudo. Raṃsimālī sūriyo ca, atha vā sammāsambuddho cāti ubhohi karaṇabhūtehi hetubhūtehi vā loko sattaloko, sampatto sammado pīti yena tathāvidho ca, sampatto ālokassa sampadā yena tathāvidho cāpīti. Ettha pītidānādiguṇayuttena raṃsimālinā samaṃ katvā bhagavato thutivasena kittananti lakkhaṇaṃ yojanīyaṃ.

2. Idāni udāharati 『『sampatti』』ccādinā. Tamonudo andhakāraṃ paharanto raṃsimālī ca bhagavā ca ubhohi karaṇabhūtehi hetubhūtehi vā, loko sattaloko sampattasammado paṭiladdhapītiko ca sampattālokasampadā ca hotīti. Ettha pītidānālokakaraṇasaṅkhātaguṇayuttena sūriyena tulyaṃ katvā bhagavato thutivasena guṇakathanaṃ hoti. Sampatto sammado pīti yeneti ca, ālokassa sampadāti ca, sampattā ālokasampadā yeneti ca, tamaṃ nudatīti ca vākyaṃ. Udāharaṇe adassitepi asādhuguṇayuttena kenaci vatthunā samaṃ katvā kassaci kātabbanindāpi evameva daṭṭhabbā.

304.

Atthantaraṃ sādhayatā, kiñci taṃsadisaṃ phalaṃ;

Dassīyate asantaṃ vā, santaṃ vā taṃ nidassanaṃ.

1. Nidassanaṃ padasseti 『『atthantara』』miccādinā. Atthantaraṃ nidassetabbāpekkhāya aññaṃ kiñci ucitaṃ kāriyaṃ sādhayatā kenaci vatthunā hetubhūtena, tena atthantareneva sadisaṃ tulyaṃ phalaṃ kiñci asantaṃ aniṭṭhaṃ vā santaṃ iṭṭhaṃ vā dassīyate paṭipādīyate, taṃ evaṃlakkhaṇaṃ nidassanaṃ siyā.

2. Idāni nidassanālaṅkāraṃ nidasseti 『『atthantari』』ccādinā. Atthantaraṃ niddisitabbato aññaṃ ucitakāriyasaṅkhātamattaṃ [ucitakicca… (ka.)]sādhayatā sādhayantena kenaci vatthunā taṃsadisaṃ tena atthantarena samānaṃ asantaṃ aniṭṭhaṃ vā santaṃ iṭṭhaṃ vā kiñci phalaṃ dassīyate vatthūhi paṭipādīyate, taṃ tādisaṃ phalaṃ nidassanaṃ nāmāti. Attho ca so antaro añño cāti ca, tena atthantarena sadisamiti ca, nidassīyateti ca viggaho.

Asantaphalanidassana

305.

Udayā samaṇindassa, yanti pāpā parābhavaṃ;

Dhammarājaviruddhānaṃ, sūcayantā[dīpayantā (sī.)]durantataṃ.

我來將這段巴利文直譯成簡體中文： 302. 配合平等合以"功"等。功即法善或不善,以彼有即諸事俱同作即雖事不同升起如是性為某人等讚歎貶義所有贊說,彼平等相即平等合說,因欲說功德如是等平等合證故以彼義平等合如是二種行。 302. 現在顯示平等合莊嚴以"功德"等。與功德即與美不美任何功德諸事,同作即于實不同以同性知升起作,依某人等贊或貶所有贊說即說功非功,彼說平等合。詞義解析為：具功德及、與同功德俱及、彼日光鬘世尊等有及、彼性同功德關係。此中因同功德詞義因彼功德關係平等合性故顯示彼說差別以彼義平等合應知。 303 得喜悅世間， 得光明圓滿； 以彼日光鬘， 世尊破黑暗。 303. 舉例說"得"等。破黑暗故破黑暗。日光鬘即日與或正等覺以彼作具或因具世間即有情界,得喜悅即喜如是及,得光明圓滿如是。此中應配合與與喜等功德日光鬘同作依世尊贊說相。 303. 現在舉例說"得"等。破黑暗即擊暗日光鬘與世尊以彼作具或因具,世間即有情界得喜悅即得喜及得光明圓滿。此中與具給喜作光稱功德日同作依世尊贊說功德。詞義解析為：得喜悅彼及、光明圓滿及、得光明圓滿彼及、破黑暗。例中雖未顯示應知以具不善功德某事同作某應作貶亦如是見。 304 以作他義者，某似彼果報； 顯示或非有，或有彼譬喻。 304. 顯示譬喻以"他義"等。他義即對待所示其他某適事以作者以某事因具,以彼他義相似等果某非有即不欲或有即欲顯示即證,彼如是相譬喻應。 304. 現在顯示譬喻莊嚴以"他義"等。他義即從所示異稱適作事以作即作以某事與彼相似即與彼他義等非有即不欲或有即欲某果顯示即以諸事證,彼如是果名譬喻。詞義解析為：義與彼他異及、與彼他義相似及、顯示。 非有果譬喻 305 沙門主興起，諸惡趨敗亡； 與法王相違，顯示難歸依。;

305.『『Udayā』』iccādi. Samaṇindassa mahāmunino udayā pātubhāvena pāpā lobhādayo parābhavaṃ nidhanaṃ yanti, parābhavantīti vuttaṃ hoti. Udayapubbakena pāpaparābhavanatthantarena sadisaṃ phalaṃ nidasseti. Kiṃ karontā? Dhammarājā dhammānapeto rājā, munindo cāti siliṭṭhaṃ, tena viruddhānaṃ, duṭṭho viruddho anto avasānaṃ yassa, tassa bhāvo, taṃ sūcayantāti dhammarājavirodhahetukaṃ asantaphalametaṃ nidassanaṃ parābhavassāniṭṭhattā.

1. Idāni udāharati 『『udayā』』iccādinā. Samaṇindassa munindassa udayā loke pātubhāvena pāpā lobhādayo dhammarājaviruddhānaṃ rājadhammehi samannāgatarājūhi, dhammādhipatinā munindena vā viruddhānaṃ durantataṃ aniṭṭhāvasānataṃ sūcayantā pakāsento parābhavaṃ parihāniṃ yanti pāpuṇantīti. Ettha pubbaddhena udayapubbako pāpaparābhavanasaṅkhāto atthantaro dassito, aparaddhena taṃsadisavirodhahetukaṃ durantasaṅkhātaṃ asantaphalaṃ dasseti. Dhammarājavirodhahetukaṃ asantaphalametaṃ parābhavassāniṭṭhattā. Samaṇānamindoti ca, dhammena yutto rājāti vā dhammesu rājāti vāti ca, tena viruddhāti ca, duṭṭho virūpo anto pariyosānaṃ yesamiti ca, tesaṃ bhāvoti ca vākyaṃ.

Santaphalanidassana

306.

Sironikkhittacaraṇo-

Cchariyāna』mbujāna』yaṃ;

Paramabbhutataṃ loke,

Viññāpeta』ttano jino.

306.『『Siro』』ccādi. Acchariyānaṃ bhagavato caraṇāravindadvandasampaṭiggahaṇatthaṃ pathaviṃ bhinditvā samuggatānamacchariyaguṇopetānamambujānaṃ sirasi matthake nikkhittā caraṇā yena so jino. Ambujoparicaraṇanikkhepalakkhaṇenatthantarena sadisaṃ phalaṃ dasseti. Attano paramacchariyabhāvaṃ viññāpeti. Santaphalamidaṃ nidassanaṃ jinabbhutatthadīpanassa iṭṭhattāti.

306.『『Siro』』iccādi. Ayaṃ jino acchariyānaṃ attano pādapaṭiggahaṇatthaṃ pathaviṃ bhinditvā uggatattā accharāpaharaṇayoggānaṃ ambujānaṃ sironikkhittacaraṇo matthake ṭhapitapādo loke sattaloke attano paramabbhutataṃ atiacchariyaguṇaṃ viññāpeti avabodhetīti. Ettha acchariyapadumānaṃ matthake caraṇanikkhepasaṅkhātena atthantarena paramabbhutataṃ viññāpetīti ayaṃ sadisasantaphalaṃ jinabbhutatthadīpanassa iṭṭhattā. Sirasi nikkhittāni caraṇāni yeneti ca, accharaṃ accharāsaṅghātaṃ arahantīti ca, paramo uttamo abbhuto guṇo asseti ca, tassa bhāvoti ca viggaho.

307.

Vibhūtiyāmahantattaṃ, adhippāyassa vā siyā;

Paramukkaṃsataṃ yātaṃ, taṃ mahantatta』mīritaṃ.

1. Mahantattamupadasseti 『『vibhūtiyā』』iccādinā. Vibhūtiyā sampattiyā adhippāyassa vā ajjhāsayassa vā paramukkaṃsataṃ paramātisayabhāvaṃ yātaṃ upagataṃ mahantattaṃ nāma īritaṃ kathitaṃ.

2. Idāni mahantattālaṅkāraṃ dasseti 『『vibhūti』』 iccādinā. Vibhūtiyā sampattiyā vā adhippāyassa ajjhāsayassa vā paramukkaṃsataṃ atyukkaṃsabhāvaṃ yātaṃ yaṃ mahantattaṃ siyā, taṃ mahantattamiti īritanti. Mahato bhāvoti ca, paramo ukkaṃso atisayo yasseti ca, tassa bhāvoti ca vākyaṃ.

Vibhūtimahantatta

308.

Kirīṭaratanacchāyā-nuviddhātapavāraṇo;

Purā paraṃ siriṃ vindi, bodhisatto』bhinikkhamā.

我來將這段巴利文直譯成簡體中文： 305"興起"等。沙門主大牟尼興起即出現故諸惡即貪等趨敗亡即滅,說為敗亡。以興起先惡敗亡他義相似果顯示。作什麼?法王即不離法王,與牟尼主相連,與彼相違,惡即違終際歸依彼者,彼性,彼等顯示即此法王違因非有果譬喻因敗亡不欲故。 305. 現在舉例說"興起"等。沙門主牟尼主興起即世間出現故諸惡即貪等與法王相違即與具王法諸王,或與法主牟尼主相違難歸依即不欲歸依顯示即顯趨敗亡即達衰落。此中前半顯示以興起先稱惡敗亡他義,後半顯示與彼相似違因稱難歸依非有果。此法王違因非有果因敗亡不欲故。詞義解析為：沙門主及、具法王或法中王及、與彼相違及、惡即異終際歸依彼等及、彼等性。 有果譬喻 306 頭上置足於， 希有蓮花此； 勝稀有性于， 世間令知勝。 306"頭"等。希有即為受世尊蓮足雙破地升起具希有功德蓮花頭上即頂上置足彼者勝者。以蓮上置足相他義相似果顯示。令知自最希有性。此有果譬喻因顯示勝希有義欲故。 306"頭"等。此勝者希有即為受自足破地升起故值擊掌蓮花頭置足即頂安足於世間即有情界令知自最希有即極希有功德。此中以希有蓮花頂置足稱他義令知最希有性此與彼相似有果因顯示勝希有義欲故。詞義解析為：頭上置足彼及、值擊掌群故及、最即最上希有功德彼及、彼性。 307 威力或意向，最勝性達到； 彼說為最大，超卓性狀態。 307. 顯示最大以"威力"等。威力即成就或意向即意樂達到最勝性即最勝性名說即說。 307. 現在顯示最大莊嚴以"威"等。威力即成就或意向即意樂達到最勝性即過勝性某最大應,彼說為最大。詞義解析為：大之性及、最勝過越彼及、彼性。 威力最大 308 皇冠寶光影，映現遮陽具； 昔時勝吉祥，菩薩大出離。

1. Udāharati 『『kirīṭe』』ccādi. Abhinikkhamā purā pubbe bodhisatto māyādeviyā putto paramukkaṭṭhaṃ anāññasādhāraṇaṃ siriṃ vibhūtiṃ vindi paṭilabhi. Kīdiso? Kirīṭe makuṭe ratanānaṃ chāyāhi sobhāhi anuviddho churito ātapavāraṇo setacchattaṃ yassa so tādisoti vibhūtiyā mahantattaṃ vuttaṃ 『『ātapavāraṇo ratanacchāyānuviddho』』ti.

2. Idāni udāharati 『『kirīṭa』』iccādinā. Bodhisatto antimajātiyaṃ mahābodhisatto abhinikkhamā abhinikkhamanato purā pubbe kirīṭaratanacchāyānuviddhātapavāraṇo moliratanaraṃsīhi rañjitasetacchatto paramukkaṭṭhaṃ siriṃ vibhūtiṃ vindi anubhavīti. Ettha moliratanakantiyā setacchattassa oviddhabhāvakathanena vibhūtiyā mahantattaṃ hoti. Kirīṭe ratanānīti ca, tesaṃ chāyāyoti ca, tāhi anuviddho churito ātapavāraṇo yasseti ca vākyaṃ.

Adhippāyamahantatta

309.

Satto sambodhiyaṃ bodhi-

Satto sattahitāya so;

Hitvā sneharasābaddha-

Mapi rāhulamātaraṃ.

309.『『Satto』』iccādi. Snehena piyabhāvena jātena rasena rāgena ābaddhamattani rāhulamātaraṃ bimbādevimpi, kimutaññaṃ yuvatijanaṃ, hitvā anapekkhitvā anāsatto hutvā sattānaṃ hitāya lokiyalokuttarāya vaḍḍhiyā bodhisatto siddhattho sambodhiyaṃ sabbaññutaññāṇeyeva satto āsatto, tattheva laggoti adhippāyo. Mahantattamukkaṭṭhaṃ tādisavanitāratanānāsajjanalakkhaṇamālakkhīyatīti.

309.『『Satto』』iccādi. So bodhisatto sneharasābaddhaṃ piyabhāvasaṅkhātarāgena ābaddhaṃ rāhulamātaraṃ api bimbādevimpi hitvā sattahitāya sattānaṃ lokiyalokuttaratthāya sambodhiyaṃ sabbaññutaññāṇeyeva satto laggoti. Tādisaitthiratanepi alaggatākathanena bodhisattassa ukkaṭṭhajjhāsayamahantattaṃ vuttaṃ hoti. Sammā bujjhati etāyāti ca, bodhiyaṃ satto laggoti ca, sattānaṃ hitamiti ca, snehena piyabhāvena jāto raso rāgoti ca, tena ābaddhāti ca viggaho.

310.

Gopetvā vaṇṇanīyaṃ yaṃ,

Kiñci dassīyate paraṃ;

Asamaṃ vā samaṃ tassa,

Yadi sā vañcanā matā.

1. Vañcanaṃ vadati 『『gopetvā』』iccādinā, vaṇṇanīyaṃ kiñci vatthuṃ gopetvā niraṃkatvā tassa vaṇṇanīyassa asamaṃ visamaṃ visadisaṃ paramaññaṃ yaṃ kiñci vatthu yadi dassīyate kavināti anuvaditvā sā vañcanā matāti vidhīyate.

2. Idāni vañcanālaṅkāraṃ dasseti 『『gopetvā』』iccādinā. Vaṇṇanīyaṃ kiñci vatthuṃ gopetvā tassa vaṇṇanīyassa samaṃ sadisaṃ vā asamaṃ visadisaṃ vā paraṃ yaṃ kiñci vatthu yadi dassīyate kavinā, sā vañcanāiti matāti. Vañceti vaṇṇanīyaṃ etāya vuttiyāti vākyaṃ.

Asamavañcanā

311.

Purato na sahassesu,

Na pañcesu ca tādino;

Māro paresu tasse』saṃ,

Sahassaṃ dasavaḍḍhitaṃ.

1. Udāharati 『『purato』』iccādi. Māro kāmo tādino lobhādīsu tādisattā munino purato sammukhe sahassaṃ isavo assāti sahassesu ca na hoti. Pañca isavo assāti pañcesu ca na hotīti vaṇṇanīyo mārotra gopyate. Tassa yo tibhuvanaṃ jayī. Paresu aññasattesu sarāgesu esamisūnaṃ dasavaḍḍhitaṃ dasahi guṇitaṃ sahassaṃ, kathamaññathābhuvanattayaṃ jayeyyāti māraṃ gopetvā dasasahassopalakkhitavatthantarassa dassitattā asamavañcanāyaṃ.

我來將這段巴利文直譯成簡體中文： 308. 舉例說"皇冠"等。大出離昔即前菩薩摩耶天女子得最勝即不共他吉祥即威力。如何?皇冠即冠以寶光影即美映現遮陽具即白傘彼者如是說威力最大以"遮陽具寶光映現"。 308. 現在舉例說"皇冠"等。菩薩即最後生大菩薩大出離即從出離昔即前皇冠寶光映現遮陽具即冠寶光染白傘得最勝吉祥即威力體驗。此中以冠寶耀光白傘映現說故為威力最大。詞義解析為：皇冠中寶及、彼等光及、以彼映現染遮陽具彼。 意向最大 309 繫縛菩提中，菩薩為眾利； 舍離愛味縛，乃至羅睺母。 309"繫縛"等。以愛即親愛性生味即貪縛于自羅睺母即妙光天女,何況其他年輕女,舍即不顧成不著為眾利即世出世增長菩薩悉達多於正覺即一切智智即繫縛著,即于彼執意。最大即最勝以如是女寶不著相顯現。 309"繫縛"等。彼菩薩舍離愛味縛即以稱親愛性貪縛羅睺母即妙光天女為眾利即眾世出世義于正覺即一切智智繫縛即著。以于如是女寶不著說故說菩薩最勝意向最大。詞義解析為：正等覺以此及、覺中繫縛及、眾利及、愛即親愛性生味貪及、以彼縛。 310 隱藏可讚事，顯示他某事； 或等或不等，于彼說欺瞞。 310. 說欺瞞以"隱藏"等,隱藏即捨棄某可讚事于彼可讚不等即異即不似他某事若顯示詩人說后彼欺瞞說為制定。 310. 現在顯示欺瞞莊嚴以"隱藏"等。隱藏某可讚事于彼可讚等即相似或不等即不似他某事若由詩人顯示,彼說為欺瞞。詞義解析為：以此說欺瞞可讚。 不等欺瞞 311 前無一千中，亦無五者中； 魔在他眾中，彼此千十增。 311. 舉例說"前"等。魔即欲于如是即于貪等如性牟尼前即面前有千箭故一千中及無。有五箭故五中及無說可讚魔此隱藏。彼即勝三界者。他眾即余染著眾此箭十增即以十倍千,何況不然勝三界說因隱藏魔顯示以十千顯外事故此不等欺瞞。

1. Idāni udāharati 『『purato』』iccādinā. Māro tādino lābhālābhādīsu avikārino tathāgatassa purato abhimukhe sahassesu ca sahassasaropi na hoti, pañcesu pañca isu ca tādise ṭhapetvā pañca isu na hoti. Paresu sugatasammukhe īdisesupi aññesu saṃkilesesu tassa tilokajetuno mārassa esaṃ sarānaṃ dasavaḍḍhitaṃ dasagaṇanāya vaḍḍhitaṃ sahassaṃ hoti dasasahassaṃ hotīti. Vaṇṇanīyaṃ māraṃ gopetvā dasasahassasaṅkhyāhi gaṇitassa aññassa sarasaṅkhātavatthuno dassitattā ayaṃ asamavañcanā nāma. Sahassaṃ isavo asseti ca, pañca isavo asseti ca, dasahi vaḍḍhitanti ca vākyaṃ.

Samavañcanā

312.

Vivāda』manuyuñjanto,

Munindavadanindunā;

Sampuṇṇo candimā nā』yaṃ;

Chatta』metaṃ manobhuno.

312.『『Vivāda』』miccādi. Manobhunoti kāmassa. Samavañcanāyaṃ puṇṇacandaṃ niraṃkatvā chattassa dassitattā.

312.『『Vivāda』』iccādi. Munindavadanindunā sabbaññuno mukhacandena vivādaṃ anuyuñjanto sampuṇṇo ayaṃ paccakkho candimā na hoti. Kiñcarahi etaṃ candamaṇḍalaṃ manobhuno anaṅgassa ubbhūtiyaṃ chattaṃ samussitasetacchattanti. Vaṇṇanīyaṃ candamaṇḍalaṃ ṭhapetvā tato aññassa candasadisassa chattassa dassitattā ayaṃ vutti samavañcanā nāma. Munīnaṃ indoti ca, tassa vadanamiti ca, indusadiso indu, munindavadanameva indūti ca, samantato puṇṇoti ca, manasi bhūtoti ca viggaho.

313.

Parānuvattanādīhi, nibbindeni』ha yā katā;

Thutira』ppakate sā』yaṃ, siyā appakatatthuti.

1. Appakatatthutiṃ pakāseti 『『pari』』ccādinā. Paresaṃ yesaṃ kesañci anuvattanaṃ sevā, tamādi yesaṃ tehi nibbindena virattena appakate asannihite buddhivisayeyeva iha kismiñci vatthumhi katā yā thuti saṃrādhanaṃ, sāyaṃ appakatatthuti siyā.

2. Idāni appakatatthutiṃ dasseti 『『parānu』』ccādinā. Parānuvattanādīhi aññassa yassa kassaci anuvattanādīhi nibbindena ubbegaṃ pattena appakate anadhigate buddhivisaye eva iha imasmiṃ kismiñci vatthumhi katā yā thuti saṃrādhanasaṅkhātā pasaṃsā atthi, sā ayaṃ appakatatthuti nāma siyāti. Paresamanuvattanamiti ca, taṃ ādi yesaṃ parapīḷādīnamiti ca, na pakatoti ca, rakāro sandhijo, appakate katā thutīti ca vākyaṃ.

314.

Sukhaṃ jīvanti hariṇā, vanesva』parasevino;

Anāyāsopalābhehi, jaladabbaṅkurādibhi.

1. Udāharati 『『sukha』』miccādi. Jalehi dabbaṅkurehi dabbatiṇuggamehi. Ādisaddena tarupallavādīhi. Kīdisehi? Anāyāsena sevāpariklesādinā vinā upalābhehi pāpuṇitabbehi. Paramaññaṃ kiñci na sevanti sīleneti aparasevino. Paracittārādhanabyasanaparammukhā hariṇā vanesu sukhaṃ nirākulaṃ jīvantīti. Ettha rājānuvattanaklesanibbindena sannihitā migavutti pasaṃsitāti.

我來將這段巴利文直譯成簡體中文： 311. 現在舉例說"前"等。魔于如是即于得失等無變如來前即面前一千中即千箭亦無,五中即五箭于如是除五箭無。他即善逝面前如是等余染污中彼三界勝者魔此箭十增即以十數增千即成一萬。因隱藏可讚魔顯示以一萬數計算他稱箭事故此名不等欺瞞。詞義解析為：有千箭彼及、有五箭彼及、以十增。 等欺瞞 312 從事於論爭， 牟尼主面月； 此非滿月輪， 此意生遮蓋。 312"論爭"等。意生即欲。此等欺瞞因隱藏滿月顯示傘故。 312"論爭"等。以牟尼主面月即一切智面月從事論爭此現見滿月非。何而此月輪是意生即無體生起遮即舉白傘。因隱藏可讚月輪顯示彼他月似傘故此說名等欺瞞。詞義解析為：牟尼主及、彼面及、月似月即牟尼主面月及、遍滿及、意生。 313 以隨他等事，厭離此所作； 贊若未作此，名未作讚歎。 313. 顯示未作讚歎以"隨"等。隨他即隨從某他,彼等彼等以厭離即離染于未作即未近智境此即于某事所作彼贊即稱讚,彼此未作讚歎應。 313. 現在顯示未作讚歎以"隨"等。以隨他等即隨從任何他等以厭離即達厭于未作即未得智境此即此某事所作彼贊即稱讚嘆有,彼此名未作讚歎應。詞義解析為：隨他及、彼等彼等害他等及、非作及、羅字連音、于未作作贊。 314 鹿眾住林中，不依他安樂； 無勤而獲得，水草芽等物。 314. 舉例說"樂"等。以水草芽即草芽生。首字等樹枝等。如何?以無勤即無隨從苦等得即應得。以不隨從他為性故不依他。背離悅他心勞苦鹿眾于林中樂即無亂住。此中以厭離隨王苦近鹿性讚歎。

1. Idāni udāharati 『『sukha』』miccādinā. Hariṇā migā aparasevino vuttiṃ nissāya paraṃ asevamānā anāyāsopalābhehi parapariggahābhāvato parasevāparissamaṃ vinā labbhanīyehi jaladabbaṅkurādibhi udakadabbaṅkurarukkhalatāpallavādīhi vanesu icchiticchitāraññesu sukhaṃ jīvanti sukhajīvanaṃ karontīti. Ettha rājasevābyasanappattena kenaci anadhigatāpi migajīvikā pasaṃsitā hoti. Paraṃ na sevanti sīlenāti ca, abhāvo āyāsasseti ca, tena upalabhitabbāti ca, dabbānaṃ aṅkurānīti ca, jalañca dabbaṅkurāni ceti ca, tāni ādi yesaṃ pallavādīnamiti ca viggaho.

315.

Uttaraṃ uttaraṃ yattha, pubbapubbavisesanaṃ;

Siyā ekāvalī sā』yaṃ, dvidhā vidhinisedhato.

1. Ekāvaliṃ kathayati 『『uttara』』micchādinā. Yattha vuttiyaṃ uttaraṃ uttaraṃ upariṭṭhānamupariṭṭhānaṃ pubbassa pubbassa visesanaṃ vidhinisedhanavasena ekāvali nāma siyā. Ayaṃ ekāvali vidhinisedhato vidhivasena nisedhanavasena ca dvidhā.

2. Idāni ekāvaliṃ dasseti 『『uttara』』miccādinā. Yattha uttiyaṃ uttaraṃ uttaraṃ uparūparibhavaṃ padaṃ pubbapubbavisesanaṃ pubbapubbapadassa vidhinisedhanavasena visesanaṃ hoti, sā ekāvali nāma siyā. Ayaṃ ekāvali vidhinisedhato vidhinisedhavasena dvidhā hotīti. Uttaraṃ pubbanti ṭhānūpacārena ṭhānībhūtaṃ padameva vuccati. Pubbassa pubbassa visesanamiti ca, ekato āvaliyanti saṃvaliyanti padāni etāyāti ca, vidhividhānañca nisedho paṭisedho cāti ca vākyaṃ. Ettha 『『uttaraṃ uttara』』nti ca 『『pubbassa pubbassa』』iti ca kamena visesanavisesyaguṇena byāpanicchāyaṃ nibbacanaṃ, visesyaguṇaṃ gammamānameva.

Vidhiekāvali

316.

Pādā nakhālirucirā,

Nakhālī raṃsibhāsurā;

Raṃsī tamopahāneka […pahāreka (sī.)] -

Rasā sobhanti satthuno.

1. Udāharati 『『pādā』』iccādi. Sugammaṃ. Ettha pādādīnaṃ visesyānaṃ nakhālirucirattādividhānena visesanena visesitabbattā ayaṃ vidhiekāvali.

2. Idāni udāharati 『『pādā』』iccādinā. Satthuno pādā nakhālirucirā nakhapantīhi manuññā nakhālī nakhapantiyo raṃsibhāsurā raṃsīhi dibbamānā raṃsī kantiyo tamopahānekarasā andhakāravidhamane asahāyakiccā hutvā sobhantīti. Ettha pādādīnaṃ pubbapadānaṃ nakhālirucirattādividhāyakehi uttarauttaravisesanehi visesitattā ayaṃ vidhiekāvali nāma. Nakhānaṃ āli pāḷīti ca, nakhālīhi rucirāti ca, raṃsīhi bhāsurāti ca, tamaso apahāro apaharaṇamiti ca, so eko raso kiccaṃ etāsaṃ raṃsīnamiti ca viggaho.

Nisedhaekāvali

317.

Asantuṭṭho yatī neva,

Santoso nā』layāhato;

Nā』layo yo sajantūnaṃ,

Nā』nantabyasanāvaho.

317.『『Asantuṭṭho』』iccādi. Asantuṭṭho catupaccayasantosavasena yo koci yati nāma neva siyā. Ālayena taṇhāya āhato ca yo, so santoso nāma na hoti. Yo jantūnaṃ sattānaṃ anantabyasanāvaho na hoti, so ālayo nāma na bhavatīti. Asantuṭṭhādīnaṃ yatittādinisedhanavasena visesanānaṃ pavattiyā nisedhaekāvali ayaṃ.

我來將這段巴利文直譯成簡體中文： 314. 現在舉例說"樂"等。鹿即鹿不依他即依生活不依他以無勤獲得即因無他佔故離他隨從勞獲得以水草芽等即水草芽樹藤枝等於林即所欲林中樂住即作樂住。此中某以達王隨從苦雖未得鹿生活亦讚歎。詞義解析為：以不隨他為性及、無勤性及、以彼應得及、草之芽及、水與草芽及、彼等枝等首。 315 上上彼處為，前前之修飾； 名為單串此，二分制與遮。 315. 說單串以"上"等。彼說中上上即上位上位前前修飾以制遮名單串應。此單串以制遮即以制與以遮二分。 315. 現在顯示單串以"上"等。彼說中上上即上上位詞為前前修飾即前前詞以制遮修飾,彼名單串應。此單串以制遮即以制遮二分。上前以位譬喻說位即詞。詞義解析為：前前之修飾及、以此一系連詞及、制制與遮遮及。此中"上上"及"前之前"以次修飾被修飾德于擴充套件欲造語,被修飾德僅所達。 制單串 316 足具爪列美， 爪列光芒耀； 光破暗唯一， 味光主莊嚴。 316. 舉例說"足"等。易解。此中因足等被修飾以爪列美等制修飾應修飾故此制單串。 316. 現在舉例說"足"等。主足以爪列美即以爪列悅意爪列即爪列以光芒耀即以光耀光即光于破暗唯一味即于破暗無伴作用光主莊嚴。此中因足等前詞以爪列美等制上上修飾修飾故此名制單串。詞義解析為：爪之列行及、以爪列美及、以光芒耀及、暗之破即破及、彼一味作用彼等光。 遮單串 317 不知足比丘，非有知足非； 住處所打擊，非眾生所造； 無盡苦惱因。 317"不知足"等。不知足即以四資具知足某比丘名即非有。以住處即貪打擊彼,彼知足名非。彼于眾生即眾生無盡苦惱因非,彼住處名非。因不知足等以比丘性等遮修飾行故此遮單串。

317.『『Asantuṭṭho』』iccādi. Asantuṭṭho cīvarādīsu catūsu paccayesu dassitadvādasavidhasantosānaṃ aññatarena asantuṭṭho yati na eva bhikkhu nāma na hoti. Ālayāhato taṇhāya pahato santoso na hoti. Yo jantūnaṃ anantabyasanāvaho na yo sattānaṃ apariyantapīḷāpāpako na hoti, so ālayo na hotīti. Asantuṭṭhādīnaṃ yatibhāvādipaṭisedhavasena visesanānaṃ pavattattā ayaṃ nisedhaekāvali nāma. Asantuṭṭhapadaṃ yatisahitasakalasattasamudāyassa sādhāraṇabhāvena ṭhitaṃ, yati na bhavatīti yatito aññesu sakalasattasaṅkhātesu avayavesu patiṭṭhāpanato 『『asantuṭṭho』』ti visesyo, 『『yati ne』』ti idaṃ visesanaṃ. Sesesupi visesanavisesyattaṃ vuttaniyāmena yathārahaṃ yojetabbaṃ. Na santussatīti ca, ālayena hatoti ca, natthi anto etesamiti ca, tāni ca tāni byasanāni ceti ca, tāni āvahatīti ca vākyaṃ.

318.

Yahiṃ bhūsiyabhūsattaṃ, aññamaññaṃ tu vatthunaṃ;

Vināva sadisattaṃ taṃ, aññamaññavibhūsanaṃ.

1. Aññamaññamāha 『『yahi』』miccādinā. Yahiṃ sadisattaṃ vinā eva vatthunaṃ padatthānaṃ aññamaññaṃ bhūsiyabhūsattaṃ, taṃ aññamaññaṃ nāma vibhūsanamalaṅkāroti.

2. Idāni aññamaññālaṅkāraṃ dasseti 『『yahi』』miccādinā. Yahiṃ alaṅkāre sadisattaṃ vinā eva vatthunaṃ aññamaññaṃ tu bhūsiyabhūsattaṃ alaṅkāriyaalaṅkārattaṃ hoti, taṃ aññamaññavibhūsanaṃ hotīti. Bhūsiyañca bhūsā cāti ca, tāsaṃ bhāvoti ca, aññañca aññañceti ca viggaho. 『『Aññamañña』』nti ettha chaṭṭhuntaasaṅkhyamabyayaṃ, sasaṅkhye ceti 『『bhūsiyabhūsatta』』nti imassa visesanaṃ katvā vattabbaṃ. Alaṅkāriyamapekkhāya alaṅkāravatthu ca, tamapekkhāya alaṅkāriyavatthu ca aññamaññaṃ nāma. Tandīpakālaṅkāropi tadatthiyena tannāmako hoti.

319.

Byāmaṃsumaṇḍalaṃ tena, muninā lokabandhunā;

Mahantiṃ vindatī kantiṃ, sopi teneva tādisiṃ.

1. Udāharati 『『byāmaṃsu』』iccādinā. Subodhaṃ.

2. Idāni udāharati 『『byāmaṃsu』』iccādinā. Byāmaṃsumaṇḍalaṃ byāmapabhāmaṇḍalaṃ lokabandhunā tena muninā karaṇabhūtena mahantiṃ mahatiṃ pūjanīyaṃ vā kantiṃ sobhaṃ vindati sevati, sopi muni tena eva byāmaṃsumaṇḍalena tādisiṃ kantiṃ vindatīti. Aññamaññaṃ asadisānaṃ byāmaṃsumaṇḍalamunisaṅkhātānaṃ dvinnaṃ vatthūnaṃ byāmaṃsumaṇḍalaṃ paṭhamavākye alaṅkāriyaṃ hoti, munipadattho alaṅkāro hoti. Aparavākye ime dve vipallāsena alaṅkāriyaalaṅkārā honti. Aṃsūnaṃ maṇḍalamiti ca, byāmaṃ eva aṃsumaṇḍalamiti ca, loko bandhu asseti ca, sā viya dissatīti ca viggaho.

320.

Kathanaṃ sahabhāvassa, kriyāya ca guṇassa ca;

Sahavuttīti viññeyyaṃ, tadudāharaṇaṃ yathā.

1. Sahavuttiṃ vadati 『『kathana』』miccādinā. Subodhaṃ.

2. Idāni sahavuttiṃ dasseti 『『kathana』』miccādinā. Kriyāya guṇassa cāti dvinnaṃ sahabhāvassa sahattassa kathanaṃ sahavuttīti viññeyyaṃ. Tadudāharaṇaṃ yathā tassa udāharaṇaṃ evaṃ vakkhamānanayena daṭṭhabbanti. Saha saddhiṃ bhavanamiti ca, sahabhāvassa vutti kathanamiti ca, tassa udāharaṇamiti ca viggaho. Sahabhāvo candarasminakhaṃsuādīnaṃ padatthānaṃ. Evaṃ santepi tesaṃ taṃsahattaṃ yassaṃ kriyāyaṃ guṇe vā bhavatīti sahattaṃ kriyāguṇānaṃ hotīti katvā 『『kathanaṃ sahabhāvassa kriyāya ca guṇassa cā』』ti vuttaṃ.

Kriyāsahavutti

我來將這段巴利文直譯成簡體中文： 317"不知足"等。不知足即于衣等四資具中所示十二種知足之一不知足比丘即非有比丘名。住處打擊即為貪所擊知足非。彼于眾生無盡苦惱因即彼于眾生無邊苦惱致非,彼住處非。因不知足等以比丘性等遮方式修飾行故此名遮單串。不知足詞以與比丘俱一切眾生集共性住,非比丘故於比丘外一切眾生稱支分立故"不知足"為被修飾,"非比丘"此為修飾。余亦以說方式如適應配合修飾被修飾性。詞義解析為：不知足及、以住處擊及、無邊彼等及、彼等與彼等苦惱及、彼等引及。 318 彼處能裝飾，事物互為飾； 無須有相似，彼名互莊嚴。 318. 說互以"彼"等。彼無相似事即詞義互為能裝飾被裝飾性,彼名互即莊嚴飾品。 318. 現在顯示互飾莊嚴以"彼"等。彼莊嚴中無相似事物互為能裝飾被裝飾性即能莊嚴被莊嚴性,彼為互飾。詞義解析為：能飾與飾及、彼等性及、互及。"互"此中第六聲末無數不變詞,有數處作"能飾被飾性"此修飾說。依被莊嚴莊嚴事及,依彼被莊嚴事及名互。顯示莊嚴亦以彼義彼名。 319 一尋光輪以，牟尼世親者； 獲得大光輝，彼亦由彼同。 319. 舉例說"一尋光"等。易解。 319. 現在舉例說"一尋光"等。一尋光輪即一尋光輪以世親彼牟尼作具獲得大即大或應供光輝即美,彼牟尼以彼一尋光輪同光輝獲得。此中互不似一尋光輪牟尼稱二事一尋光輪前句為被莊嚴,牟尼詞義為莊嚴。后句此二倒為被莊嚴莊嚴。詞義解析為：光之輪及、一尋即光輪及、世親彼及、彼似見。 320 說作用功德，俱有性表達； 應知名俱說，如彼之舉例。 320. 說俱說以"說"等。易解。 320. 現在顯示俱說以"說"等。作用功德即二俱有性即俱性說名俱說應知。如彼舉例即彼舉例如將說方式見。詞義解析為：俱即同生及、俱有性說表及、彼之舉例。俱有即月光爪光等詞義。如是亦以彼等彼俱性於何作用功德生故俱性為作用功德說為"說作用功德俱有性"。 作用俱說

321.

Jalanti candaraṃsīhi, samaṃ satthu nakhaṃsavo;

Vijambhati ca candena, samaṃ tammukhacandimā.

321.『『Jalanti』』iccādi. Samanti saha, tassa satthuno mukhacandimā. Sesaṃ subodhaṃ. Ettha jalanavijambhanānaṃ ubhayasādhāraṇānaṃ kriyānaṃ sahabhāvo vihitoti kriyāsahavutti ayanti.

1. Idāni yathāpaṭiññātaudāharaṇaṃ dasseti 『『jalanti』』iccādinā. Satthu satthuno nakhaṃsavo nakhakiraṇā candaraṃsīhi samaṃ jalanti, tammukhacandimā ca candena samaṃ vijambhatīti. Ettha ubhayapadatthānaṃ sādhāraṇabhūtajalanavijambhanakriyānaṃ sahabhāvassa vuttattā esā kriyāsahavutti nāma. Candassa raṃsiyoti ca, nakhānaṃ aṃsavoti ca, tassa satthuno mukhanti ca, tameva candimasadisattā candimāti ca vākyaṃ. Samaṃiti sahapariyāyo nipāto.

Guṇasahavutti

322.

Jinodayena malinaṃ, saha dujjanacetasā;

Pāpaṃ disā suvimalā, saha sajjanacetasā.

322.『『Jinodayena』』ccādi. Jinodayena karaṇabhūtena, hetubhūtena vā dujjanacetasā saha pāpaṃ malinaṃ kiliṭṭhaṃ, sajjanacetasā saha disā dasavidhāpi suvimalā accantanimmalā suvimalayasomālāvalayitattā sajjanaceto pāpāpagameneti. Ettha malinattassa ca suvimalattassa ñāyasambandhino sahabhāvo vuttoti ayaṃ guṇasahavutti.

322.『『Jino』』iccādi. Jinodayena jitamārassa bhagavato pātubhāvena, karaṇabhūtena hetubhūtena vā pāpaṃ lobhādidhammaṃ dujjanacetasā dujjanānaṃ cittena saha malinaṃ kiliṭṭhaṃ hoti. Imināyeva jinodayena disā dasa disāyo sajjanacetasā saha suvimalā sajjanacetasantānato pāpānaṃ apagamena kittimālāya bhuvanattaye patthaṭattā atinimmalāti ubhayapadatthānaṃ sādhāraṇabhūtamalinabhāvasuvimalabhāvasaṅkhātassa guṇassa sahabhāvassa vuttattā esā guṇasahavutti nāma. Jinassa udayoti ca, dujjanānaṃ cetoti ca, vigataṃ malaṃ etāhiti ca, su atisayena vimalāti ca, santo ca te janā ceti ca, tesaṃ cetoti ca vākyaṃ.

323.

Virodhīnaṃ padatthānaṃ, yattha saṃsaggadassanaṃ;

Samukkaṃsābhidhānatthaṃ, matā sā』yaṃ virodhitā.

1. Virodhaṃ vibhāveti 『『virodhīna』』miccādi. Virodhīnaṃ aññamaññaviruddhānaṃ kriyādīnaṃ yattha vuttivisese saṃsaggassa sannidhino dassanaṃ, kimatthaṃ? Samukkaṃsassa atisayassa abhidhānatthaṃ kathanatthāya, sā ayaṃ virodhitā virodhīti matā.

2. Idāni virodhālaṅkāraṃ dasseti 『『virodhīna』』miccādinā. Yattha uttivisese samukkaṃsābhidhānatthaṃ vaṇṇanīyavatthugataadhikakathanāya virodhīnaṃ aññamaññaviruddhānaṃ padatthānaṃ kriyāguṇādīnaṃ saṃsaggadassanaṃ sanniṭṭhānadassanaṃ sambandhadassanaṃ hoti, sā ayaṃ utti virodhitāti matāti. Virodho etesaṃ guṇādīnaṃ atthīti ca, saṃsaggassa sambandhassa dassanamiti ca, samukkaṃsassa adhikassa abhidhānanti ca, virodhīnaṃ bhāvo asaṅgahitoti ca vākyaṃ. Virodhitādīpakavutti tadatthena tannāmikā hoti.

324.

Guṇā sabhāvamadhurā, api lokekabandhuno;

Sevitā pāpasevīnaṃ, sampadūsenti[sampadūsanti (ka.)]mānasaṃ.

我來將這段巴利文直譯成簡體中文： 321 師爪光與同，月光共閃耀； 彼面月與同，月亮共舒展。 321"閃耀"等。同即俱,彼師面月。余易解。此中因閃耀舒展二共同作用俱有性作故此作用俱說。 321. 現在顯示如說舉例以"閃耀"等。師即師爪光即爪光與月光同閃耀,彼面月與月同舒展。此中因說二詞義共同閃耀舒展作用俱有性故此名作用俱說。詞義解析為：月之光及、爪之光及、彼師面及、彼即似月故月。同即同義不變詞。 功德俱說 322 勝者興起與，惡人心俱染； 罪惡方位與，善人心俱凈。 322"勝者興起"等。以勝者興起作具,或因具與惡人心俱罪染污,與善人心俱方位即十方極凈因無垢光鬘環繞故善人心罪遠離。此中因染性與極凈性正理關係俱有性說故此功德俱說。 322"勝"等。以勝者興起即破魔世尊出現,以作具或因具罪即貪等法與惡人心即惡人心俱染即污。以此勝者興起方位即十方與善人心俱極凈因從善人心相續罪遠離光鬘於三界遍故極凈因說二詞義共同染性極凈性稱功德俱有性故此名功德俱說。詞義解析為：勝者興起及、惡人心及、離垢彼等及、極勝凈及、善與彼人及、彼等心。 323 相違詞義中，顯示相和合； 為說最勝義，此名為違性。 323. 顯示相違以"相違"等。相違即互相違作用等彼說特點和合即相近顯示,為何?為最勝即超勝表達說,彼此違性即相違說。 323. 現在顯示違莊嚴以"相違"等。彼說特點為說最勝即為說所贊事超勝相違即互相違詞義即作用功德等和合顯示即相近顯示相連顯示,彼此說說為違性。詞義解析為：相違功德等有彼及、和合即相連顯示及、最勝即超勝表達及、相違性未攝。違性顯示說以彼義彼名。 324 功德性本甜，雖是世親者； 親近惡事者，皆能污染心。

1. Udāharati 『『guṇā』』iccādi. Lokekabandhuno lokanāthassa sabhāvamadhurā sādhujanasampīṇanekacāturā api guṇā arahantatādayo sevitā pāpasevīhi tesaṃ pāpasevīnaṃ mānasaṃ sampadūsenti dosaduṭṭhāpādanavasenāvikaronti 『『tādiso guṇātisayo tassā』』ti. Ettha guṇānaṃ sabhāvamadhurānaṃ pītivisesuppādanayoggānaṃ sampadūsanena saha virodhoti daṭṭhabbaṃ.

2. Udāharati 『『guṇā』』iccādinā. Lokekabandhuno buddhassa guṇā arahattādayo sabhāvamadhurā api pakatimadhurā api sevitā pāpasevīhi sevitā samānā pāpasevīnaṃ mānasaṃ sampadūsenti atisayena kopentīti. Evaṃ hīnādhimuttikehi sahitumasakkuṇeyyo tassa guṇātisayo vattati. Nanu sabhāvamadhuro guṇo pītiṃ vinā sampadūsanaṃ na kareyya, sampadūsanampi tādisasabhāvamadhuraṃ vinā na bhaveyyāti aññoññaviruddhānamesaṃ madhuraguṇasampadūsanakriyānaṃ saṃsaggaguṇādhikadassanatthanti lakkhaṇena yojetabbaṃ. Apisaddo virodhatthe vattate. Sabhāvena madhurāti ca, eko ca so bandhu cāti ca, lokassa ekabandhūti ca, pāpaṃ sevanti sīlenāti ca vākyaṃ.

325.

Yassa kassaci dānena, yassa kassaci vatthuno;

Visiṭṭhassa ya』mādānaṃ, parivuttīti sā matā.

1. Parivuttiṃ pavatteti 『『yassa』』iccādinā. Yassa kassacīti paṭiggāhakaṃ dasseti. Visiṭṭhassa yaṃ ādānanti sambandho. Sesaṃ subodhaṃ.

2. Idāni parivuttiṃ dasseti 『『yassa kassaci』』ccādinā. Yassa kassaci vatthuno khuddakavatthuno yassa kassaci paṭiggāhakassa dānena hetubhūtena visiṭṭhassa uttamavatthuno yaṃ ādānaṃ gahaṇaṃ atthi, sā parivuttīti matāti. Dānaggahaṇaparivuttattā parivutti nāma.

326.

Purā paresaṃ datvāna, manuññaṃ nayanādikaṃ;

Muninā samanuppattā, dāni sabbaññutāsirī[muninda samanuppattā, dāni sabbaññutāsiriṃ (ka.)].

1. Udāharati 『『purā』』iccādi. Subodhaṃ. Ettha nayanādidānena sabbaññutāsiriyā ādānanti parivutti ayaṃ.

2. Idāni udāharati 『『purā』』iccādinā. Muninā purā pubbe paresaṃ manuññaṃ nayanādikaṃ datvāna idāni sabbaññutāsirī sabbaññutāsaṅkhātā anaññasādhāraṇā sirī samanupattāti. Iha yassa dinnaṃ tato eva gahaṇe parivuttisaddassa niruḷhattā nayanādīnaṃ dānena sabbaññutāsiriyā ādānato, dānābhāve ādānābhāvato ca paṭiggāhakajane avijjamānepi sabbaññutā vijjamānattena parikappitāti parivutti hoti. Teneva daṇḍiyaṃ–

『『Satthappaharaṇaṃ datvā, bhujena tava rājunaṃ;

Ciraṃ citābhaṭo tesaṃ, yaso kumudapaṇḍaro』』ti [kābyādāsa 2.356].

Imasmiṃ udāharaṇe paccatthikānaṃ āyudhappahāraṃ datvā tava bāhunā tesaṃ rājūnaṃ ciraṃ rāsikato keravanimmalo yaso ābhaṭoti. Dadāti kammayuttato eva ādānaṃ dassetvā parivuttiphuṭā katā. Nayanāni ādīni yassa uttamaṅgādinoti ca, sabbaṃ jānātīti ca, tassa bhāvoti ca vākyaṃ.

327.

Kiñci disvāna viññātā,

Paṭipajjati taṃsamaṃ;

Saṃsayāpagataṃ vatthuṃ,

Yattha so』yaṃ bhamo mato.

1. Bhamaṃ sambhāveti 『『kiñcī』』tiādinā. Viññātā puriso kiñci disvā ujjalanādikaṃ disvāna taṃsamaṃ tassa pure dissamānassa padatthassa sadisamaññaṃ vatthuṃ saṃsayāpagataṃ asannidhiṃ katvā paṭipajjati jānāti yattha visese, sāyaṃ bhamo mato.

我來將這段巴利文直譯成簡體中文： 324. 舉例說"功德"等。世間唯親即世間主性本甜即善人悅獨巧雖功德即阿羅漢等為惡行者親近彼等惡行者心極污即以過失污變"彼如是功德勝"。此中應見功德性本甜即能生特殊喜與極污相違。 324. 舉例說"功德"等。世間唯親即佛功德即阿羅漢等雖性本甜即本性甜為惡行者親近即親近惡行者心極污即極令怒。如是低劣傾向不能忍耐彼功德勝行。豈非性本甜功德無喜不作極污,極污亦無如是性本甜不生故此互相違甜功德極污作用和合為顯功德勝以相應配合。雖字表相違義。詞義解析為：性本甜及、一即彼親及、世間唯親及、以惡為性及。 325 以任何之施，施與任何物； 殊勝物取得，此說名轉換。 325. 顯示轉換以"任何"等。任何即顯受施者。殊勝彼取得即相連。余易解。 325. 現在顯示轉換以"任何"等。以任何物即小物施任何受施者以施作因殊勝即最勝物彼取得即得有,彼說為轉換。因施取轉換故名轉換。 326 前施諸他人，悅意眼等已； 牟尼今獲得，一切智吉祥。 326. 舉例說"前"等。易解。此中以眼等施取一切智吉祥故此轉換。 326. 現在舉例說"前"等。由牟尼前即前施諸他人悅意眼等已今一切智吉祥即稱一切智不共他吉祥正獲得。此中因從所施即取轉換詞成立故以眼等施取一切智吉祥,因無施無取故雖受施人不在一切智存在由設想故成轉換。因此如檀荼說： "施武器打擊，以臂于諸王； 長聚彼等之，如白優曇婆" 此舉例中以汝臂施敵打武器彼等王長聚如芬陀利凈光榮帶。從所施業顯取後轉換顯明。詞義解析為：眼等首彼及、知一切及、彼性。 327 見某事已知， 隨行彼相似； 離疑惑事物， 彼處名此迷。;

1. Idāni bhamālaṅkāraṃ dasseti 『『kiñci』』iccādinā. Yattha uttivisese viññātā avabodhakārako kiñci disāvilocanādikaṃ disvāna taṃsamaṃ vatthuṃ tena dissamānavatthunā tulyamaññaṃ vatthuṃ saṃsayāpagataṃ nissaṃsayaṃ katvā paṭipajjati jānāti, so ayaṃ alaṅkāro bhamoti matoti. Tena tassa vā samanti ca, saṃsayo apagato etasmāti ca, bhamanaṃ anavaṭṭhānaṃ vatthūnanti ca viggaho. Saṃsayāpagatanti kriyāvisesanaṃ.

328.

Samaṃ disāsu』jjalāsu, jinapādanakhaṃsunā;

Passantā abhinandanti, candātapamanā janā.

1. Udāharati 『『sama』』miccādi. Jinassa pādesu nakhaṃsunā disāsu sabbāsu samaṃ ekato ujjalāsu sajotīsu tā ujjalā disā passantā janā, candātapoti mano yesaṃ te tathāvidhā. Abhinandanti santussantīti.

2. Idāni udāharati 『『sama』』miccādinā. Jinapādanakhaṃsunā karaṇabhūtena disāsu dasasu samaṃ ekakkhaṇe ujjalāsu tā ujjalā disā passantā janā candātapamanā candātapoti pavattacittā abhinandantīti. Vijjamānanakhamarīciyaṃ buddhimakatvā candātape buddhiyā pavattāpanato bhamo nāma. Samanti asaṅkhyaṃ. Candātapoiti mano yesanti vākyaṃ.

329.

Pavuccate yaṃ nāmādi,

Kavīnaṃ bhāvabodhanaṃ;

Yena kenaci vaṇṇena,

Bhāvonāmā』ya』mīrito.

1. Bhāvaṃ bhāveti 『『pavuccate』』ccādinā. Kavīnaṃ bhāvo adhippāyo, taṃ bodhetīti bhāvabodhanaṃ yaṃ nāmādi. Ādisaddena visesanavākyānaṃ gahaṇaṃ. Yena kenaci nisedhanarūpena ākārena pavuccate, ayaṃ bhāvo nāma īritoti.

2. Idāni bhāvālaṅkāraṃ dasseti 『『pavuccate』』 iccādinā. Kavīnaṃ vattūnaṃ bhāvabodhanaṃ adhippāyapakāsakaṃ yaṃ nāmādi nāmapadavisesanapadādi yena kenaci vaṇṇena ākārena sāgarādiatthantaraṃ paṭisedhetvā vā no vā pavuccate, ayaṃ bhāvo nāmāti īritoti. Nāmaṃ ādi yassa visesanavākyadvayasseti ca, bhāvaṃ bodhetīti ca vākyaṃ. Kavīnaṃ adhippāyasaṅkhātabhāvapakāsako uttiviseso tadatthena bhāvo nāma, tassa nissayabhūtaṃ nāmādipadasantānaṃ iha nissitopacārena bhāvo nāmāti īritaṃ.

330.

Nanu teye』va santā no,

Sāgarā na kulācalā;

Manampi mariyādaṃ ye,

Saṃvaṭṭepi jahanti no.

1. Udāharati 『『nanu』』ccādi. Manampīti īsakampi. Mariyādanti attano ācārasīmaṃ, saṃvaṭṭepi palayakālepi. Sesaṃ subodhaṃ. Ettha na ime pakatisamuddādayo samuddādayo honti, ye palayakāle attano velānullaṅghanasaṅkhātaṃ acalattasaṅkhātañca mariyādaṃ pariccajanti. Kiñcarahi santā evete samuddādayo, ye yadi palayakālepi samāpateyyuṃ, tadāpi attano mariyādaṃ na muñcanti. Koci vipattiṃ patto niratisayaṃ dhīrattamattanovabodhetīti aññanisedhena kathitaṃ nāmaṃ kavisabhāvaṃ yathāvuttaṃ bodhetīti bhāvoyamiti.

我來將這段巴利文直譯成簡體中文： 327. 現在顯示迷莊嚴以"某"等。彼說特點知者即覺悟作者見某即方察等已彼相似事即與彼所見事相等他事離疑惑即無疑作隨行即知,彼此莊嚴說為迷。詞義解析為：與彼相同及、疑惑離此及、迷即無住事及。離疑惑為作用修飾。 328 諸方同光耀，勝者足爪光； 見者皆歡喜，心如月光人。 328. 舉例說"同"等。以勝者足爪光于方即一切方同即一處光耀即有光見彼光耀方人,月光即心彼等如是。歡喜即喜悅。 328. 現在舉例說"同"等。以勝者足爪光作具于方即十方同即一剎那光耀見彼光耀方人月光心即月光轉心歡喜。于存在爪光不作智于月光以智行故名迷。同爲不變數。月光即彼等心詞。 329 名等所宣說， 詩人意顯明； 以任何形相， 說名為意態。 329. 顯示意態以"宣說"等。詩人意態即意趣,顯示彼故意態顯明即名等。等字攝取修飾句。以任何遮止形相宣說,此說名意態。 329. 現在顯示意態莊嚴以"宣說"等。詩人即說者意態顯明即意趣顯示即名等即名詞修飾詞等以任何形相即以海等他義遮或否宣說,此說名意態。詞義解析為：名首彼修飾二句及、顯意及。詩人稱意態顯示說特點以彼義名意態,彼依止名等詞相續此依止譬喻說名意態。 330 豈非彼等聖，非海非山王； 邊際即少許，壞劫亦不捨。 330. 舉例說"豈非"等。即少許即微小。邊際即自行為邊,即壞劫即壞滅時。余易解。此中非此本海等為海等,彼壞劫時舍自不超越稱不動稱邊際。何況即彼等聖海等,彼若壞劫亦臨不捨自邊際。某遭墮落顯自無上堅固故以遮他說名顯如說詩人性故此意態。

1. Idāni udāharati 『『nanu』』ccādinā. Sāgarā saṃvaṭṭakāle tīramariyādaṃ atikkamentā pakatisamuddā sāgarā na bhavanti. Kulācalā tādisakāle acalasaṅkhātamariyādamatikkamentā satta kulapabbatā kulācalā nāma na bhavanti. Kiñcarahi sāgarādayo. Ye sādhavo saṃvaṭṭepi sabbavatthuvināsakakappavināsakālepi mariyādaṃ attano ācāramariyādaṃ manampi īsakampi no jahanti. Santā eva te sāgarādayo nāma honti nanūti. Koci byasanaṃ patto attano anaññasādhāraṇaṃ dhīrattaṃ pakāsetīti iha sāgarādiatthantarapaṭisedharūpena dassitasāgarādinā vattuno akampanādhippāyaṃ avabodhetīti ayaṃ bhāvālaṅkāro nāma. Mananti appakālavācakamasaṅkhyaṃ. Apīti sambhāvane.

331.

Aṅgaṅgībhāvā sadisa-balabhāvā ca bandhane;

Saṃsaggo』laṅkatīnaṃ yo, taṃ missanti pavuccati.

1. Missaṃ dasseti 『『aṅga』』iccādinā. Aṅgamupakārakaṃ, aṅgī upakāriyaṃ, tesaṃ bhāvo aṅgaṅgibhāvo sādhiyasādhanattaṃ, tato ca. Sadisaṃ samaṃ balaṃ yesaṃ te, tesaṃ bhāvo aṅgaṅgibhāvamantarena appadhānabhāvenāvaṭṭhānaṃ tato ca hetuto. Bandhane visaye, yo alaṅkatīnaṃ saṃsaggo ekattha sannidhānaṃ, taṃ missanti pavuccati.

2. Idāni missālaṅkāraṃ dasseti 『『aṅgaṅgī』』ccādinā. Aṅgaṅgībhāvā upakārakaupakāriyasaṅkhātapaṭipādakapaṭipādanīyasabhāvena hetubhūtena sadisabalabhāvā ca sādhiyasādhanabhāvaṃ vinā samānabalavantabhāvena ca bandhane pajjādibandhanavisaye alaṅkatīnaṃ alaṅkārānaṃ yo saṃsaggo sannidhānaṃ, taṃ missanti pavuccatīti. Aṅgaṃ sādhanaṃ assa sādhiyassa atthīti ca, aṅgañca aṅgī ceti ca, tesaṃ bhāvo sādhiyasādhanasaṅkhāto sambandhoti ca, sadisaṃ balaṃ yesamalaṅkārānamiti ca, tesaṃ bhāvo aññamaññanirapekkhatāti ca, missanaṃ missībhavanamiti ca vākyaṃ.

Aṅgaṅgibhāvamissa

332.

Pasatthā munino pāda-nakharaṃsimahānadī;

Aho gāḷhaṃ nimuggepi, sukhayatye』va te jane.

1. Udāharati 『『pasatthā muni』』ccādi. Munino pādesu nakhā tesaṃ raṃsi eva mahānadīsadisattā mahānadī, sā pasatthā acchariyappattisabbhāvato gāḷhamaccantaṃ nimuggepi te jane sukhayatyeva, aho acchariyaṃ yato sesanadīvidhuraṃ. 『『Ayaṃ attani gāḷhaṃ nimuggepi sukhayatī』』ti ettha 『『nimuggepī』』ti samādhino sādhiyattenaṅgitāyāvaṭṭhitassa 『『pādanakharaṃsimahānadī』』ti rūpakaṃ sādhanattenaṅgatāyāvaṭṭhitanti missamidamalaṅkaraṇaṃ.

2. Idāni udāharati 『『pasatthā』』 iccādinā. Munino pasatthā acchariyattā pasaṃsanīyā pādanakharaṃsimahānadī caraṇanakhakiraṇasaṅkhātamahāgaṅgā gāḷhaṃ atisayena nimuggepi te jane sādhusappurise sukhayati eva sukhite kato eva. Aho acchariyaṃ sesanadīnamesā pavatti viruddhāti. Ettha sādhanīyabhāvena aṅgino 『『nimugge』』ti samādhialaṅkārassa 『『pādanakharaṃsimahānadī』』ti rūpakālaṅkāro sādhanabhāvena aṅganti katvā aṅgāaṅgībhāvena imesaṃ alaṅkārānaṃ missitā. Pādesu nakhāti ca, tesaṃ raṃsīti ca, mahatī ca sā nadī ceti ca, mahānadī viya mahānadī pādanakharaṃsiyo eva mahānadīti ca vākyaṃ. Gāḷhanti kriyāvisesanaṃ. Gāḷhaṃ nimujjanaṃ ye akaṃsu, tepīti yojanā. Sukhasamaṅgino janā sukhite sukhe karotīti vākyaṃ.

Sadisabalabhāvamissa

333.

Veso sabhāvamadhuro, rūpaṃ nettarasāyanaṃ;

Madhūvamunino vācā, na sampīṇeti kaṃ janaṃ.

我來將這段巴利文直譯成簡體中文： 330. 現在舉例說"豈非"等。諸海于壞劫時超越岸邊際非本性海。山王于如是時超越稱不動邊際七族山非名山王。何況諸海等。彼等聖者即壞劫時即一切事壞劫壞時邊際即自行為邊際即少許不捨。即彼等名諸海等豈非。某遭厄難顯自無共他堅固故此以海等他義遮止形顯示海等說者不動意趣顯故此名意態莊嚴。即少為表短時不變詞。實為確實詞。 331 支分主從性，等力性于結； 莊嚴相和合，此說名為雜。 331. 顯示雜以"支分"等。支分即助益,主即被益,彼等性支分主從性即能成所成性,由此。等即同力彼等,彼等性離支分主從性以非主性住由此因。于結即境,彼莊嚴相和合即一處近,此說名雜。 331. 現在顯示雜莊嚴以"支分主從"等。以支分主從性即助益被益稱能詮所詮性作因等力性即離能成所成性以同力性于結即詩等結境莊嚴彼相合即近,此說名雜。詞義解析為：有支分作成彼所成及、支分與主及、彼等效能成所成稱相連及、同力彼等莊嚴及、彼等性互不相待及、雜即雜成。 支分主從雜 332 讚歎牟尼足，爪光大江河； 咄哉深沉浸，仍令彼等樂。 332. 舉例說"讚歎牟尼"等。牟尼足爪彼等光即因似大河大河,彼讚歎因達希有性深即極沉浸亦彼等人仍令樂,咄哉希有因余河相違。"此于自深沉浸亦令樂"此中"沉浸亦"以定為所成性住"足爪光大河"即譬以能成性住故此雜飾。 332. 現在舉例說"讚歎"等。牟尼讚歎因希有應贊足爪光大河即足爪光稱大恒河深即極沉浸亦彼等人即善士人仍令樂即作樂。咄哉希有餘河此行相違。此中以所成性主"沉浸"定莊嚴"足爪光大河"即譬莊嚴以能成性支分故以支分主從性此等莊嚴雜。詞義解析為：足爪及、彼等光及、大與河及、如大河大河即足爪光大河。深為作用修飾。作深沉浸彼等及配合。具樂人令樂即作樂詞。 等力雜 333 儀容性本甜，容貌悅目藥； 如蜜牟尼言，何人不歡喜。

333.『『Veso』』iccādi subodhaṃ. Idaṃ pana samādhirūpakopamāmissasadisabalanti.

333.『『Veso』』iccādi. Munino sabhāvamadhuro pakatimadhuro veso jināveṇiko buddhaveso ca nettarasāyanaṃ rūpaṃ lakkhaṇānubyañjanasampannaṃ rūpañca madhūva madhurattena madhusamānā vācā bhāratī ca kaṃ janaṃ na sampīṇetīti. 『『Sabhāvamadhuro』』ti samādhialaṅkāro ca, 『『nettarasāyana』』nti rūpakālaṅkāro ca, 『『madhūvā』』ti upamālaṅkāro cāti ime tayo pīṇane aññamaññāpekkharahitattā tulyabalāti imesaṃ missattaṃ hoti. Sabhāvena madhuroti ca, rasīyati assādīyatīti ca, raso rasabhūto āyanaṃ gati pavatti assāti rasāyanaṃ, rasavatthu. Rasāyanamiva rūpaṃ rasāyanaṃ, nettānaṃ rasāyananti ca vākyaṃ.

334.

Āsī nāma siyā』tthassa,

Iṭṭhassā』sīsanaṃ yathā;

Tilokekagatī nātho,

Pātu loka』mapāyato.

1. Āsiṃ dasseti 『『āsi』』ccādinā. Iṭṭhassa abhimatassa vatthuno āsīsanaṃ patthanamityanuvaditvā āsī nāma siyāti vidhīyate. 『『Yathe』』tyudāharati. Tilokassa lokattayavattino janassa ekagati asahāyagati paṭisaraṇabhūto nātho lokaṃ sattalokaṃ apāyato pātu pāletūti. Etthātilasitaṃ pālanamāsīsitanti.

2. Idāni āsīalaṅkāraṃ dasseti 『『āsī』』 iccādinā. Iṭṭhassa atthassa icchitavatthuno āsīsanā patthanā āsī nāma siyā. Yathā tatthodāharaṇamevaṃ. Tilokekagati tibhavassa asahāyasaraṇabhūto nātho lokasāmi lokaṃ sattalokaṃ apāyato pātu rakkhatūti. Āsī nāma patthanā, taddīpikāpi utti tannāmikāva hoti. 『『Tilokekagatī』』ti imasmiṃ udāharaṇe pālanaṃ āsīsitaṃ. Tiṇṇaṃ lokānaṃ samāhāroti ca, ekoyeva gati paṭisaraṇanti ca, tilokassa ekagatīti ca vākyaṃ.

335.

Rasappatītijanakaṃ, jāyate yaṃ vibhūsanaṃ;

Rasavantanti taṃ ñeyyaṃ, rasavantavidhānato.

1. Rasavantamudāharati 『『rasa』』iccādinā. Yaṃ vibhūsanamalaṅkaraṇaṃ rasābhāsādino patītijanakaṃ avagamasampādakaṃ jāyate, taṃ vibhūsanaṃ rasavantavidhānato sampādanato 『『rasavanta』』nti viññeyyaṃ yathā atthappatīti janako saddo 『『atthavā』』ti.

2. Uddese rasīti uddiṭṭharasālaṅkāraṃ dasseti 『『rasa』』iccādinā. Yaṃ vibhūsanaṃ vuttālaṅkārānamantare yo koci alaṅkāro rasappatītijanakaṃ siṅgārādinavavidharasesu ekassa rasassa vā tasseva rasābhāsassa vā avabodhanaṃ sampādento jāyate, taṃ vibhūsanaṃ rasavantavidhānato attano rasasahitabhāvassa pakāsanato rasavantanti rasīti ñeyyanti. Yathā atthappatītijanako saddo 『『atthavā』』ti vuccati, evaṃ rasappatītijanako alaṅkāro rasavanto 『『rasī』』ti ca vuccati. Rasassa patīti ca, taṃ janetīti ca, raso assa atthīti ca, rasavato bhāvoti ca, tassa vidhānaṃ sampādananti ca vākyaṃ.

336.

Rāgānatabbhutasarojamukhaṃ dharāya,

Pādā tilokaguruno』dhikabaddharāgā;

Ādāya niccasarasena karena gāḷhaṃ,

Sañcumbayanti satatāhitasambhamena.

我來將這段巴利文直譯成簡體中文： 333"儀容"等易解。此為定譬喻比喻雜等力。 333"儀容"等。牟尼性本甜即本性甜儀容即勝獨佛儀及悅目藥容貌即具相好容貌及如蜜即以甜同蜜言即語何人不令歡喜。"性本甜"為定莊嚴及,"悅目藥"為譬莊嚴及,"如蜜"為比喻莊嚴及此三于令喜互無相待故等力故此等為雜。詞義解析為：以性甜及、受用彼及、味即味性行趣生彼故味藥,味物。如味藥容貌味藥,眼之味藥。 334 願望名應為， 所欲之祈願； 如三界歸依， 主護世離惡。 334. 顯示愿以"愿"等。所欲即所喜事祈願即愿求此說后願望名應為制。"如"舉例。三界即住三界眾一歸依即無伴歸依成避難主護世即有情世間離惡趣護。此中所愿護為所祈。 334. 現在顯示愿莊嚴以"愿"等。所欲義即所欲事祈願即愿求願望名應。如彼舉例如是。三界一歸依即三有無伴避難所成主即世主護世即有情世間離惡趣護。願望名愿求,顯示彼說亦即彼名。"三界一歸依"此舉例中護為所愿。詞義解析為：三界和集及、唯一歸依避難及、三界一歸依及。 335 生味理解者，生起彼莊嚴； 以味具制故，應知名具味。 335. 舉例說"味"等。彼莊嚴即裝飾味顯等理解生即了知成生,彼莊嚴以味具制即成就"具味"應知如義理解生聲名"有義"。 335. 于列舉味故顯示味莊嚴以"味"等。彼莊嚴即說莊嚴中某莊嚴味理解生即于愛等九種味中一味或彼味顯了知成生,彼莊嚴以味具制即顯自與味俱性故知為具味即味。如義理解生聲說"有義",如是味理解生莊嚴說具味即"味"。詞義解析為：味之理解及、生彼及、有味彼及、具味性及、彼制即成就及。 336 愛潤奇蓮容地上， 三界師足極生愛； 以常味手緊握取， 常益無畏親密吻。

1. Udāharati 『『rāga』』iccādi. Dharāya pathavīaṅganāya rāgena ānataṃ, mukhaṃ. Rāgaṃ rattavaṇṇaṃ ānataṃ ninnamitaṃ, sarojaṃ. Paṭhame abbhutasarojasadisatāya mukhaṃ, tena samānādhikaraṇanti rāgānatena samāso. Dutiye tu rāgānatañca taṃ abbhutasarojaṃ pathaviṃ bhinditvā sirīpādasampaṭiggahaṇatthaṃ uṭṭhahamacchariyapadumañca, tameva tassā mukhasadisattā mukhanti rāgānatabbhutasarojamukhaṃ. Tilokaguruno sammāsambuddhassa pādā. Kīdisā? Adhikabandho rāgo anurāgo, rattavaṇṇo vā yesaṃ te, tathāvidhā. Niccamanavarataṃ sarasena rasavatā karena hatthena, raṃsinā vā gāḷhaṃ ādāya gahetvā satataṃ niccaṃ āhito sambhamo ādaro, tadabhimukhatā vā, tena sañcumbayanti, nikkhipanti vā. Ettha silesarūpakehi sambhogasiṅgārarasābhāso janyate. Siṅgāro duvidho vippalambho, sambhogo ceti. Tesu vippalambhova samaggavaṇṇanādhārattā manoharo, nediso sambhogo. Sambhogābhāse tu vattabbameva natthi. Tathāpi』hā』dhigataṃ sambhogābhāsodāharaṇaṃ bālappabodhanatthaṃ kiñci vicāressāma. Tatra pādānaṃ kāmukattaṃ dharāya kāminittañca vākyasāmatthiyā viññāyate. Saddena vuccamānaṃ puna vuttaṃ siyā. Atra pādānaṃ taṃ viññeyyaṃ, ratyukkaṃsābhāso yadi kavinā paṭipādetabbo na bhaveyya, tadā gāthāyamananupapannaṃ siyāti evaṃvidhavacanatova pādā ratyābhāsavantoti gamyate. Ratiyā ālambaṇavibhāvābhāso dharākāmini, rammadesādivisesābhāve acchariyapadumuggamanābhāvato abbhutasarojasaddasavanena gammamānā rammadesādayo uddīpanavibhāvābhāsā, byabhicārībhāvābhāsabodhakāni kavivacanāni anubhāvābhāso. Tathā hi 『『niccasarasena karena gāḷhaṃ ādāyā』』ti karassa sarasatāgāḷhaggahaṇakathanena harisādayo gamyante. 『『Satatāhitasambhamenā』』ti iminā ussukkattādayo pahīyantīti evaṃ bandhavuttīti vibhāvādīhi bandhatthābhāsānaṃ manasi yo uppajjati ānandābhāso, so rasābhāso sambhogarasābhāso vuttoti.

我來將這段巴利文直譯成簡體中文： 336. 舉例說"愛"等。于地即地女以愛低垂,容。愛即紅色低垂即傾斜,蓮。于第一奇蓮似性容,與彼同格故愛低垂合成。于第二愛低垂與彼奇蓮破地為受吉祥足生希有蓮及,彼即因彼似容故容故愛潤奇蓮容。三界師即正等覺足。如何?極縛愛即隨愛,或紅色彼等,如是。常即無間以味即有味手即手,或光極取即握常即常置有畏敬,或向彼,以彼密吻,或放。此中以謎譬由會愛味顯生。愛味二種即別離、會合。彼中只別離因具全贊性悅意,非如是會合。于會合顯更無所說。雖然此獲得會合顯舉例為愚人悟故我等略思。此中足之戀性地之被戀性由語力知。以聲說再說應。此足彼應知,若詩人不應成就愛勝顯,則偈不應理故由如是說故足有愛顯知。愛所緣顯相地戀女,無勝處等別因無希有蓮生由聞奇蓮聲所知勝處等勵起顯相,詩人言顯示雜心顯相。如是以"常味手極取"說手有味極取故知喜等。以"常置有畏"此舍求等故如是結合說故以顯相等結義顯於心生何喜顯,彼味顯即會味顯說。

1. Idāni udāharaṇaṃ dassento uttaripi dassetabbasiṅgārahassakaruṇādirasuddesassa anurūpato siṅgārarasayuttameva dasseti 『『rāgā』』iccādinā. Dharāya mahīaṅganāya rāgānatabbhutasarojamukhaṃ rāgena anurāgena abhimukhaṃ katvā namitaṃ acchariyaguṇopetapadumasadisānanaṃ no ce, rattavaṇṇaṃ ānataṃ abbhutasarojasaṅkhatamukhaṃ tilokaguruno bhuvanattayānusāsakassa sammāsambuddhassa pādā adhikabaddharāgā adhikabaddhānurāgavantā no ce, pubbakammena kataadhikarattavaṇṇā niccasarasena karena satatānurāgayuttena hatthena no ce, avikalattā satatasampattisahitena kiraṇena gāḷhaṃ ādāya gāḷhaṃ gahetvā no ce, phusitvā satatāhitasambhamena niccaṃ katādarena no ce, nirantarāhitaabhimukhabhāvena sañcumbayanti cumbanti no ce, ṭhitikriyāsādhanattena phusantīti.

Rāgena anurāgena ānataṃ abhimukhīkatamiti ca, abbhutañca taṃ sarojañceti ca, tena sadisatāya abbhutasarojañca taṃ mukhañceti ca, rāgānatañca taṃ abbhutasarojamukhañceti ca, rāgaṃ rattavaṇṇaṃ ānataṃ ninnamiti ca, tañca taṃ abbhutasarojañceti ca, tameva tādisamukhasadisattā mukhamiti ca, tilokassa gurūti ca, adhikaṃ katvā baddho, attano pubbakammena vā kato, rāgo anurāgo rattavaṇṇo vā yesamiti ca, rasena anurāgena sampattiyā vā saha vattamānoti ca, āhito vihito ca so sambhamo ādaro tadabhimukhabhāvo vā ceti ca viggaho.

Ettha 『『rāgānatā』』tiādikena silesālaṅkārena ca 『『abbhutasarojamukha』』nti rūpakālaṅkārena ca sambhogasiṅgārarasābhāso uppādīyati. Tādisaṃ itthipurisānaṃ sambhogābhāvena, tadākārena ca kappitattā rasābhāso nāmāti daṭṭhabbo. Siṅgārassa āyogavippayogasambhogavasena tividhattepi āyogavippayogadvayaṃ vippalambhamevāti vippalambho, sambhogo ceti duvidho hoti. Tesu vippalambhova anūnavaṇṇanāya bhūmittā manoharo. Sambhogo pana tādiso na hoti. Sambhogābhāsopi hīno hoti. Evaṃ sante payogaṃ katvā kurumānāya vaṇṇanāya ucitabhāvena ihādhigatasambhogasiṅgārarasābhāsena rasibhūtālaṅkārassa udāharaṇe rasābhāso evaṃ veditabbo. Pādānaṃ kāmukabhāvābhāse ca dharāya kāminībhāvābhāse ca vācakapadena avuttepi 『『dharāya pādā tilokaguruno』』ti idaṃ ṭhapetvā pāṇidhammapakāsakehi avasesapadehi ñāyate.

Dvinnaṃ aññamaññaṃ ratiābhāso 『『adhikabaddharāgā rāgānata』』nti imehi vutto. Ayaṃ ratiābhāso idha ṭhāyībhāvo purisaratiyā itthiyā ca, itthiratiyā purisassa ca ālambaṇattā pādakāmukadharākāminiyo dve aññamaññaṃ ālambaṇavibhāvābhāsā honti. Rammadesādivisesaṃ vinā acchariyapadumodayassa abhāvato abbhutasarojasaddassa uccāraṇena gammamānā rammadesādayo ratiṃ uddīpayantīti uddīpanavibhāvābhāsā nāma. 『『Niccasarasena karena gāḷhamādāyā』』ti iminā karassa sarasabhāvassa ca gāḷhaṃ gahaṇassa ca vuttattā harisādayo ñāyante. 『『Satatāhitasambhamenā』』ti iminā ussāhādayo ñāyanti. Tattha harisaussāhādayo byabhicārībhāvābhāsā nāma honti. Te byabhicārībhāvābhāse pakāsentāni yathāvuttakavivacanāni anubhāvābhāsā nāmāti evaṃ bandhe dissamānaṭhāyībhāvabyabhicārībhāvavibhāvaanubhāvehi atthāvabodhaṃ karontānaṃ paṇḍitānaṃ uppajjamāno yo santosābhāsasaṅkhāto rasābhāso atthi, so idha sambhogarasābhāsoti kathitoti. Ṭhāyībhāvādayo upari āvibhavissanti.

我來將這段巴利文直譯成簡體中文： 336. 現在顯示舉例更應顯示愛笑悲等味列舉相應故顯示具愛味以"愛"等。于地即大地女愛低奇蓮容即以愛即隨愛作面低或具希有德蓮似容否,紅色低奇蓮稱容三界師即三界教主正等覺足極縛愛即具極縛隨愛否,以前業作極紅色以常味手即具常隨愛手否,因無缺故具常成就光極取即極握否,觸以常置有畏即常作敬否,以無間置向密吻即吻否,以住作成就故觸。 以愛即隨愛低即作面及、奇與彼蓮及、以彼似性奇蓮與彼容及、愛低與彼奇蓮容及、愛即紅色低即傾及、與彼奇蓮及、彼即因如是容似性容及、三界師及、極作縛、或自前業作、愛即隨愛或紅色彼等及、以味即隨愛或成就俱行及、置即造作與彼畏敬或向彼性及分析。 此中以"愛低"等謎莊嚴及以"奇蓮容"譬莊嚴及生會愛味顯。因如是無男女會及,以彼相造作故應見名味顯。雖愛以相應別離會三種別離二即別離故別離、會二種。彼中只別離因具足贊性地故悅意。會則非如是。會顯亦劣。如是作行作贊適宜故此獲會愛味顯以味成莊嚴舉例味顯如是應知。足戀性顯及地女性顯雖無說語詞由"于地足三界師"此置除顯生命法余詞知。 二互愛顯以"極縛愛愛低"此說。此愛顯此住顯因男愛為女及,女愛為男及所緣故足戀地女二互為所緣顯相。因無勝處等別無希有蓮生故由說奇蓮聲所知勝處等勵愛故名勵起顯相。以"以常味手極取"此因說手味性及極取故知喜等。以"常置有畏"此知求等。彼中喜求等名雜心顯。彼雜心顯顯示如說詩言名隨顯故如是結中見住顯雜心顯相隨顯由義了知生智者何喜顯稱味顯有,彼此說會味顯。住顯等后當顯。

337.

Iccā』nugamma purimācariyānubhāvaṃ,

Saṅkhepato nigadito』ya』malaṅkatīnaṃ;

Bhedo』parūpari kavīhi vikappiyānaṃ,

Ko nāma passitu』malaṃ khalu tāsa』mantaṃ.

Iti saṅgharakkhitamahāsāmipādaviracite

Subodhālaṅkāre

Atthālaṅkārāvabodho nāma

Catuttho paricchedo.

1. Evamuddesānukkamena yathāpaṭiññātaṃ niṭṭhapetvā idāni nigamanapubbakaṃ bahuttamesaṃ niddisitumāha 『『icci』』ccādi. Iti iminā vuttappakārena purimānaṃ daṇḍīādīnaṃ ācariyānaṃ ānubhāvaṃ bandhalakkhaṇāni anugamma anugantvā alaṅkatīnamalaṅkārānaṃ ayaṃ bhedo saṅkhepato nigadito kathito. Saṅkhepatoti vutto, kasmāti āha 『『uparūparī』』tiādi. Uparūpari dīghakālamārabbha yāvedāni matthakamatthake kavīhi vikappiyānaṃ pabhediyamānānaṃ tāsamalaṅkatīnaṃ antaṃ pariyantaṃ passituṃ khalu ekantena ko nāma jano alaṃ samattho.

Iti mahāsāmināmikāyaṃ subodhālaṅkāraṭīkāyaṃ

Catuttho paricchedo.

1. Evaṃ uddesakkamena yathāpaṭiññāte atthālaṅkāre niṭṭhapetvā idāni nigamanamukhena esaṃ atthālaṅkārānaṃ bahubhāvaṃ dasseti 『『iccānugamma』』iccādinā. Iti yathāvuttanayena purimācariyānubhāvaṃ pubbakālikānaṃ daṇḍībhaddapāṇādīnaṃ alaṅkārasatthasaṅkhātānubhāvaṃ anugamma alaṅkatīnaṃ ayaṃ bhedo saṅkhepato nigadito mayā vutto saṅgahito. Kasmāti ce? Uparūpari dīghakālato paṭṭhāya yāvajjatanā kavīhi racanākattārehi vikappiyānaṃ anekappakārato kappiyamānattā puthakkariyamānānaṃ tāsamalaṅkatīnaṃ antaṃ pariyantaṃ passituṃ khalu ekantena ko nāma puggalo alaṃ samatthoti. Saṅgahamanādiyitvā kenāpi pariyantaṃ adhigantuṃ na sakkāti adhippāyo. Pure bhavāti ca, purimā ca te ācariyā ceti ca, tesamānubhāvoti ca, visesato asaṅkarato kappiyanti ca vākyaṃ.

Iti subodhālaṅkāranissaye

Catuttho paricchedo.

1. Bhāvāvabodhapariccheda

338.

Paṭibhānavatā loka-vohāra』manusārinā;

Tato』cityasamullāsa-vedinā kavinā paraṃ.

1. Tadeva yathāpaṭiññātamalaṅkāravibhāgaṃ bodhetvā sampati rasavantālaṅkārappasaṅgenādhigataṃ rasaṃ sakala saṃsāradukkhanissa raṇekanimittavimuttirasekarasavisuddhasaddhammāgamaviggāhasappīṇanoṇatamatīnaṃ paramasaddhālūnamanadhigatattepi lakkhaṇamattena lokavohārakosallamattapariggahāya kiñcimattamupadisituṃ na sākallena 『『paṭibhānavatā』』tiādimāha. Paṭibhānaṃ taṃtaṃṭhānānurūpappavattā paññā. Sā hi sarasaracanāyaccantopakārikā, tatova kabbaṃ 『『paṭibhāna』』nti vuccati. Tenāha 『『paṭibhānavatā』』ti. Kavinā lokavohārānugantabbo. Yo hi sakalaṃ lokavohāraṃ nānusarati, so kaviyeva na hoti. Tenāha 『『lokavohāramanusārinā』』ti. Yato ocityaṃ nāma kavīnaṃ paramaṃ rahassaṃ lokavohārepi ucitaññūyeva pasaṃsīyate, samucitalokavohārānusāreneva ca vakkhamānānukkamena viracitā racanā sacetanānaṃ rasassādāya sampajjate, tasmā ocitye samullasattaṃ dittaṃ phuṭameva bandhanaṃ kātuṃ vaṭṭati. Tatovaccantamocityasamullāsavedinā kavinā bhavitabbaṃ. Tenāha 『『paraṃ ocityasamullāsavedinā』』ti. Sabbañcetaṃ 『『kavinā』』ti ettha visesanaṃ, 『『kavinā』』ti cetaṃ 『『nibandhā』』ti ettha avutto kattā.

我來將這段巴利文直譯成簡體中文： 337 如是隨前師威力， 簡略述此諸莊嚴； 層層詩人所分別， 誰能見盡彼邊際。 如是在僧護大師造 善解莊嚴論中 義莊嚴了知名 第四品 337. 如是依列舉次第如所許完成今為結前顯此等多以"如是"等說。如是以此說方式隨前即檀荼等阿阇黎威力即結相隨行此莊嚴差別簡略說述。為何說簡略說"層層"等。層層即長時開始乃至今最頂詩人分別即分析彼等莊嚴邊際即終邊見實確誰人能即堪能。 如是在大師名善解莊嚴疏 第四品 337. 如是依列舉次第于如所許義莊嚴完成今以結前顯此等義莊嚴多性以"如是隨"等。如是如說方式隨前師威力即前世檀荼跋陀波尼等稱莊嚴論威力隨行莊嚴此差別簡略說述即我說攝取。如何?層層從長時乃至今詩人即作者分別即因多種造作故作差別彼等莊嚴邊際即終邊見實確何人能即堪能。不取攝由任何不能得終邊故意趣。詞義解析為：前生及、前與彼師及、彼等威力及、分別即無混造及。 如是在善解莊嚴義釋 第四品 情緒了知品 338 具辨才隨順，世間言語者； 由彼妙發顯，覺知詩人勝。 338. 彼如所許莊嚴分別令解現因具味莊嚴牽連獲得味成一切輪迴苦寂滅一因解脫味一味清凈正法趣滿思降伏智諸極信者雖未獲得以相而已為攝取世間言語善巧性略教示非全以"具辨才"等說。辨才即彼彼處相應生慧。彼實于有味作極有助故說詩為"辨才"。故說"具辨才"。詩人應隨行世間言語。若不隨憶一切世間言語,彼不成詩人。故說"隨世間言語"。因妙即詩人最勝秘密於世間言語亦贊知妙者,以隨順相應世間言語如將說次第作之作用成有思者味受用,故於妙發顯即光明明瞭應作結。故應成極妙發顯覺知詩人。故說"勝妙發顯覺知"。此一切于"詩人"此修飾,"詩人"此于"結"此未說作者。

1. Evaṃ yathāpaṭiññātānamalaṅkārānaṃ dassanāvasare rasavantālaṅkārappasaṅgenādhigatanavavidhasiṅgārādirase sakalasaṃsāradukkhanissaraṇaasahāyakaraṇabhūtavimuttirasena ekarasabhūte atipaṇīte saddhammāmataraseyeva luddhānaṃ saddhābāhullasuddhasaṃyamānaṃ vimukhepi lakkhaṇamattapariññāṇena lokavohāresu asammohatthaṃ saṅkhepena dassetukāmo idāni 『『paṭibhānavatā』』iccādimāha. Paṭibhānavatā sarasaracanāya accantopakāraṭṭhānocitapaññāvisesavatā lokavohāramanusārinā sakalaloke vohārānurūpamanugatena tato yasmā ocityaṃ nāma hadayato abahi kātabbaṃ, rahassamiva bandhato viyojanīyaṃ na hoti. Tasmā paramatisayena ocityasamullāsavedinā ucitabhāvena vattumicchitatthassa uddīpanasseva anurūpappakārena iṭṭhatthassa samullāsanaṃ dittiṃ jānantena kavinā bandhakārakena nibandhāti sambandho. Paṭibhā paṭibhānanti paññāyetaṃ nāmaṃ, tato jātakabbassapi paṭibhāti vuccamānattā ayaṃ paññāviseso racanāya accantopakāroti ñātabbo. Paṭibhānamassatthīti ca, lokassa vohāroti ca, taṃ anugacchati sīlenāti ca, ocityena samullāsoti ca, taṃ vijānāti sīlenāti ca viggaho.

339.

Ṭhāyīsambandhino bhāva-vibhāvā sānubhāvakā;

Sampajjanti nibandhā te, rasassādāya sādhunaṃ.

339.『『Ṭhāyi』』ccādi. Ṭhāyino vakkhamānaratyādayo tehi saha sambandho vibhāvādīhi yoge ratyādīnamassādiyattamānīyamānattā etesamatthīti ṭhāyīsambandhino. Saha anubhāvehi vakkhamānalakkhaṇehīti sānubhāvakā, bhāvo vibhāvo ca, vakkhamāno bhāvena bhāvābhāsopi imināva saṅgahito, rasassādāya sampajjantīti sambandho.

339.『『Ṭhāyi』』ccādi. Ṭhāyīsambandhino ṭhāyīpadena, tena vāccaratihāsādiatthena vā sambandhupagatā sānubhāvakā vakkhamānānubhāvehi saha pavattā bhāvavibhāvā vakkhamānabhāvavibhāvā nibandhā vuttaguṇopetakavinā bandhitā ekattha āharitvā dassitā sādhunaṃ issādidosarahitānaṃ sajjanānaṃ rasassādāya siṅgārādivakkhamānarasassa assādanatthaṃ sampajjanti pavattantīti. Imāya gāthāya ṭhāyībhāvo byabhicārībhāvo kevalabhāvo vibhāvo anubhāvo raso ceti ime uddiṭṭhā bhavanti, kathanti ce? Bhāvavibhāvānaṃ 『『ṭhāyīsambandhino』』ti visesanaṃ bhavati, tena bhāvassa ṭhāyī ca so bhāvo ceti ca ṭhāyīpadena sambandhattā ṭhāyībhāvo ca, puna byabhicārībhāve sati 『『ṭhāyībhāvo』』ti imassa sādhakattā imasseva ṭhāyībhāvapadassa payogasāmatthiyena gammamāno byabhicārībhāvo ca, puna ṭhāyīpadena samāsamakatvā visuṃ dassitabhāvasaddasutiyā ṭhāyībhāvabyabhicārībhāvehi añño bhāvo ca, tathā eva ṭhāyīpadena vāccaratihāsādiatthassa uppattiuddīpanadvayaṃ vibhūtaṃ katvā sajjetvā ṭhitattā tehi ratihāsādīhi atthehi sambandhino ālambaṇauddīpanasaṅkhatavividhavibhāvā ca, evameva sānubhāvakapadena samāyogena dassitānubhāvo ca, 『『rasassādāyā』』ti iminā niddiṭṭharaso cāti evamime ṭhāyībhāvādayo uddiṭṭhā honti. Ṭhāyinā saha sambandhoti ca, so etesamatthīti ca, bhāvo ca vibhāvo ceti ca, saha anubhāvehi vattantīti ca, rasassa assādoti ca vākyaṃ.

Bhāvaadhippāya

340.

Cittavuttivisesā tu, bhāvayanti rase yato;

Ratyādayo tato bhāva-saddena parikittitā.

我來將這段巴利文直譯成簡體中文： 338. 如是于如所許莊嚴顯示時因具味莊嚴牽連獲得九種愛等味於一切輪迴苦出離無伴作成解脫味成一味極勝正法甘露味貪求諸具信多清凈調伏者雖背離以相而已了知為世間言語無癡簡略欲顯今說"具辨才"等。具辨才即具有味作極助處妥慧殊勝隨世間言語即隨順一切世間言語由彼因妙即不應作外於心,如秘密不應離於結。故極勝妙發顯覺知即知以妥性慾說義勵起即隨順方式喜義發顯即光明詩人即作結者結聯繫。辨與辨才即此慧名,故因說彼生詩亦為辨此慧殊勝應知作極助。詞義解析為：有辨才彼及、世間言語及、彼隨行性及、以妙發顯及、彼知性及。 339 住相應諸情，相隨有行相； 彼等結所成，善人味受用。 339"住"等。住即將說愛等以彼相應相等合因愛等受用性被引故彼等有故住相應。與隨相即將說相俱情與相及,將說情以情顯亦以此攝,成味受用聯繫。 339"住"等。住相應以住詞,以彼說愛笑等義或相應隨隨相即與將說隨相俱行情相即將說情相結即具說德詩人結一處集顯善人即離嫉等過眾人為味受用即愛等將說味受用成行。以此偈住性雜性單情相隨味此等列舉,何故?情相"住相應"修飾,故情住與彼情及因住詞相應故住性及,復有雜性時因成"住性"由此住性詞用力所知雜性及,復不作與住詞合顯別情聲聞由住性雜性餘情及,如是由住詞說愛笑等義生勵二明瞭造作住故由彼等愛笑等義相應所緣勵稱種種相及,如是由隨相詞結合顯隨相及,以"味受用"此列舉味及如是此等住性等列舉。詞義解析為：與住相應及、彼等有及、情與相及、與隨相行及、味受用及。 情趣 340 而心行殊勝，因生味所以； 故名以情詞，稱愛樂等事。

1. Idāni yathāuddiṭṭhesu ṭhāyādīhi bhāvavibhāvānubhāvarasesu paṭhamaṃ bhāvaṃ vibhāvetuṃ bhāvasaddamanvatthayati 『『citta』』iccādinā. Cittassa vuttiyo ramaṇahasanādiākārena pavattiyo, tāva visesā visiṭṭhasabhāvatthāti cittavuttivisesā. Ratyādayo ṭhāyībyabhicārīsāttikā. Tusaddo visese. Yato rase siṅgārādayo bhāvayanti nipphādenti. Tato bhāvasaddena parikittitā bharatādīhi kathitā. Ettha hi ṇyanto bhūdhātu karaṇe vattate. Yato cāyaṃ na kevalaṃ karaṇeyeva vattate, atha kho byāpane, paṭipādane ca, tasmāssa paṭibhānaṃ cittaṃ bhāvayanti byāpenti. Atha vā kavino lokaṭṭhitiñāṇalakkhaṇaṃ adhippāyaṃ bhāvayanti paṭipādentīti bhāvāti evamettha attho daṭṭhabbo.

2. Idāni uddiṭṭhesu ṭhāyībhāvādīsu ṭhāyīādīnaṃ [ṭhāyībhāvādīnaṃ (ka.)] tiṇṇaṃ sādhāraṇo bhāvo nāma esoti dassento anvatthavasena dasseti 『『citta』』iccādi. Cittavuttivisesā tu cittassa uttari vakkhamānārammaṇahasanasocanādīhi, nibbedādīhi, thambhādīhi ca ākārehi pavattisaṅkhātā aññamaññaṃ asaṅkarākārasaṅkhātā visesā pana ṭhāyībyabhicārīsāttikā yato yasmā rase siṅgārādirase bhāvayanti nipphādenti karonti. No ce, rase siṅgārādirasavisaye paṇḍitānaṃ cittaṃ bhāvayanti byāpanaṃ karonti. No ce, tasmiṃyeva rasavisaye kavino lokasabhāvaṃ visayaṃ katvā pavattañāṇalakkhaṇaṃ adhippāyaṃ bhāvayanti paṭipādanaṃ karonti. Tato bhāvasaddena hetukattari nipphannena ratyādayo ratihāsādayo parikittitā bharatādīhi vuttā hontīti. 『『Ratyādayo』』ti ettha ādisaddena hāsādayo ṭhāyībhāvā ca, nibbedādayo byabhicārībhāvā ca, thambhapalayādayo sāttikabhāvā ca saṅgahitāti daṭṭhabbā. Cittassa vuttiyoti ca, tā eva visesāti ca, bhāvo iti saddoti ca vākyaṃ.

Ṭhāyībhāvaadhippāya

341.

Virodhinā』ññabhāvena,

Yo bhāvo na tirohito;

Sīlena tiṭṭhati』cce』so,

Ṭhāyībhāvoti saddito.

1. Ṭhāyādike tividhe bhāve kamenāha 『『virodhinā』』iccādinā. Virodhinā aññena jigucchādinā bhāvena yo bhāvo ratyādiko na tirohito nacchādito, eso bhāvo anucchijjamānattā eva tiṭṭhati sīlenāti, ṭhāyī eva bhāvoti ṭhāyībhāvoti saddito kathito. Yo bhāvādīhi ālokitassādaṃ nīto samānīto, so sāmājikehi assādiyamānattā rasoti vuccati. Vakkhati hi 『『savibhāva』』iccādi.

2. Idāni ṭhāyīādike tividhabhāve kamena niddisati 『『virodhi』』iccādinā. Virodhinā aññabhāvena ratihāsādīnaṃ viruddhena jigucchādinā aññabhāvena yo bhāvo ratihāsādiko tirohito na byavahito na hoti, eso viruddhabhāvena abyavahito bhāvo tiṭṭhati sīlenāti iminā atthena ṭhāyī nāma hotīti katvā ṭhāyībhāvoti saddito kathitoti. Yo vibhāvānubhāvādīhi assādanīyattaṃ pāpito sabbhehi assādanīyattā rasoti vuccati, so ṭhāyī nāmāti vuccati. Añño ca so bhāvo ceti ca, tiro kayiritthāti ca, ṭhāyī ca so bhāvo ceti ca viggaho.

Ṭhāyībhāvappabhedauddesa

342.

Ratihāsā ca soko ca,

Kodhussāhabhaya』mpi ca;

Jigucchāvimhayā ceva,

Samo ca nava ṭhāyino.

我來將這段巴利文直譯成簡體中文： 340. 現在如所列舉住等情相隨味中首先顯情以情詞義順以"心"等。心行即樂笑等形態行,彼等殊勝即異勝性故心行殊勝。愛等住雜實。而詞于殊勝。因於味愛等產生。故以情詞稱即被婆羅多等說。此中實ṇy 詞尾 bhū 詞根于作用行。因此不僅于作用行,亦于遍滿、令達,故彼等辨才心遍滿。或詩人世間住立智相意趣令達故情如是此義應見。 340. 現在所列舉住性等中顯示住等[住性等]三共情名此以義順顯示以"心"等。心行殊勝而心以將說上所緣笑悲等、離貪等、僵等形態行稱互無混形態稱殊勝即住雜實因於味即愛等味產生作。否則于味即愛等味境智者心遍滿作。否則于彼味境詩人以世間性為境行智相意趣令達作。故以情詞因作具成愛等即愛笑等稱被婆羅多等說。"愛等"此中等詞攝笑等住性及、離貪等雜性及、僵消等實性應見。詞義解析為：心行及、彼等即殊勝及、情即詞及。 住性趣 341 由彼余相違，情性不隱沒； 性常住故此，說名為住性。 341. 于住等三種情次第說以"相違"等。以相違即余厭等情彼情即愛等不隱沒即不覆,此情因不斷故性常住故,住即情故說名住性。彼被相等視味帶來,彼因被眾人受用故說味。將說實"具相"等。 341. 現在列舉住等三種情次第以"相違"等。以相違餘情即愛笑等相違厭等餘情彼情即愛笑等不隱沒即不遮沒,此被相違情不遮沒情性常住故以此義名住故說名住性。被相隨等帶受用性被善人受用性故說味,彼說名住。詞義解析為：余與彼情及、被遮沒及、住與彼情及。 住性差別列舉 342 愛與笑與悲， 忿勇與怖亦； 厭與驚亦然， 寂然九住性。

1. Ratyādīnaṃ navannameva ṭhāyitvaṃ sambhavatītyāha 『『rati』』ccādi. Samo ceti evaṃ ṭhāyino navāti yojanā. Navevete sakasakavibhāvānubhāvehi samullāsitā visumpi bandhitabbā kavinā, abhinetabbā ca naṭena, tathā sesabhāvāpi. Tattha yadi panāyaṃ rati asesaitthipurisaguṇayuttānaṃ itthipurisānaṃ aññamaññaṃ janitā, candādīhi uddīpanavibhāvehi uddīpitā, ussukkatādibādhakehi anubhāvehi paripositā, sakasakānubhāvasāmatthiyā patīyamānehi anekarūpehi byabhicārīhi cittatā siyā, tadā tu ṭhāyī rati naṭābhinayena, subandhasavanena vā sabbhehi assādiyamānā siṅgārarasattamāpajjate. Evaṃ yathāyogaṃ hāsādiṭhāyībhāvānaṃ hassarasādibhāvāpajjane yuttiṃ samanneyya.

2. Ṭhāyībhāvo nāma ratyādayo naveveti dassetuṃ 『『ratihāsā』』tiādimāha. Ratihāsā ca soko ca kodhussāhabhayampi ca jigucchāvimhayā ceva samo santaguṇo cāti evaṃ ṭhāyino nava honti. Imesaṃ ratyādīnaṃ navannaṃ sarūpakathanaṃ 『『siṅgārahassakaruṇā』』tiādikāya uddesagāthāya anantare niddese pākaṭo hoti. Rati ca hāso cāti ca, kodho ca ussāho ca bhayañceti ca, jigucchā ca vimhayā ceti ca vākyaṃ. Ime nava ca evaṃ byabhicārībhāvasāttikābhāvo ceti ime yathāsakamanurūpavibhāvānubhāvehi dittaṃ katvā paccekaṃ kavinā bandhitabbā, naṭena gahetvā dassitabbā ca. Imesu tividhabhāvesu ayaṃ rati asesapumitthiguṇehi yuttehi naranārīhi aññamaññaṃ uppāditā, candādīhi uddīpanavibhāvehi uddīpitā, ussāhādipakāsakakāyikavācasikapayogasaṅkhātānubhāvena positā, sakasakānubhāvasāmatthiyehi gammamānānekappakārabyabhicārībhāvehi vicittakatā hoti. Īdisā』yaṃ rati naṭassa abhinayena ca pasatthabandhasavanena ca sabbhehi assādiyamānasiṅgārādirasattaṃ pāpuṇātīti viññātabbā. Hāsādīnaṃ sesaṭhāyībhāvānaṃ hassarasādibhāvāpattiyaṃ yutti evaṃ yathārahaṃ veditabbāti.

Byabhicārībhāvaadhippāya

343.

Tirobhāvāvibhāvādi-

Visesenā』bhimukhyato;

Yete caranti sīlena,

Te honti byabhicārino.

1. Byabhicārino āha 『『tirobhāva』』iccādinā. Tirobhāvo ṭhāyīnaṃ ekassāpi bhāvassa nibbedādino aciraṭṭhāyitā ca āvibhāvo pākaṭatā ca nānārasanissayattā te ādayo yassa. Ādisaddena ṭhāyīdhammassa sukhadukkhādirūpassa gahaṇaṃ, sova viseso, tena. Ṭhāyīdhammassa sukhadukkharūpassa gahaṇaṃ, attano dhammassa sukhadukkharūpassa ṭhāyini samāropanañcābhimukhyaṃ. Tathā hi ratiyaṃ parisamo sukhānuviddho bhavati, soke dukkhānuviddho. Ratiyaṃ sukhasabhāvāpi gilānippabhutayo byabhicārino sakammaṃ dukkhamimaṃ samāropayanteva. Tato tena abhimukhabhāvena ye ete bhāvā sīlena caranti pavattanti, te byabhicārino hontīti.

我來將這段巴利文直譯成簡體中文： 342. 愛等九唯住性可能故說"愛"等。寂然及如是九住性配釋。此九各以自相隨發顯別應詩人結,應演員演,如是餘情亦。此中若此愛具一切男女德男女互生,以月等勵起相勵起,以求等障礙隨相養育,以各自隨相力所知多種雜飾心應,則住愛以演員表演,或聞善結善人受用成愛味性。如是隨合笑等住性成笑等味性應思理。 342. 為顯住性即愛等唯九說"愛笑"等。愛笑與悲與忿勇怖亦厭驚亦然寂即寂德如是九住性。此等愛等九自性說于"愛笑悲"等列舉偈后顯示明顯。詞義解析為：愛與笑及、忿與勇與怖及、厭與驚及。此九及如是雜性實性以各自相應相隨發光作各別應詩人結,應演員取顯。此三種情中此愛被具一切男女德男女互生,以月等勵起相勵起,以勇等顯示身語用稱隨相養,以各自隨相力所知多種雜情莊飾。如是此愛以演員表演及聞善結善人受用成愛等味性應知。笑等余住性成笑等味性理如是隨合應知。 雜性趣 343 以隱顯等相，殊勝面向故； 彼等性常行，即為諸雜性。 343. 說雜性以"隱顯"等。隱顯即住一情離貪等不久住及顯即明及種種味依彼等有彼。等詞攝取住法樂苦等形,彼即殊勝,以彼。住法取樂苦形,自法取樂苦形於住合及面向。如是于愛疲樂相隨生,于悲苦相隨。于愛樂性亦病等雜性自業此苦合。故以彼面向性彼等情性常行,彼等即雜性。

1. Idāni uddesakkamena byabhicārībhāve lakkhaṇato dasseti 『『tirobhāvā』』iccādinā. Tirobhāvāvibhāvādivisesena byabhicārībhāvānaṃ attano anekarasaṃ nissāya pavattattā, lokassa bhinnarucikattā ca kismiñci ṭhāyībhāve byabhicārībhāvānamattano guṇassa līnattañca kismiñci tasseva guṇassa pākaṭattañcātiādikena visesena abhimukhyato ṭhāyībhāvānaṃ sukhadukkharūpaṃ attani ca attano sukhadukkharūpaṃ ṭhāyībhāvesu ca āropanasaṅkhātena abhimukhabhāvena yete bhāvā sīlena caranti pakatiyā pavattanti, te bhāvā byabhicārino nāma hontīti. Evameva [evarūpā (ka.)] pīḷā sarūpena eko parisamasaṅkhatabyabhicārībhāvo ratiyaṃ saguṇena līno sukhānuviddho hutvā, soke saguṇena pākaṭo dukkhānuviddho ca hutvā pavattate. Evameva sukhasabhāvaratiyaṃ gilānādayo byabhicārino sakiyaṃ dukkhasarūpaṃ āropentīti katvā tirobhāvavibhāvādivisesena abhimukhaṃ pavattanti. Tirobhavanamiti ca, āvibhavanamiti ca, tirobhāvo ca āvibhāvo ceti ca, te ādayo yassa ṭhāyībhāvesu vijjamānānaṃ sukhadukkhasabhāvānaṃ attani āropanasseti ca, soyeva visesoti ca, abhimukhānaṃ bhāvoti ca viggaho. Byabhicārīpade visaddo visesatthe abhisaddo abhimukhabhāve vattati.

Byabhicārībhāvappabheda

344.

Nibbedo takkasaṅkā sama-

Dhitijaḷatā dīnatuggālasattaṃ,

Suttaṃ tāso gilānu』ssukaharisa-

Satissāvisādābahitthā.

Cintā gabbā』pamāro』marisamada-

Matummādamohā vibodho,

Niddāvegā sabiḷaṃ maraṇa-

Sacapalābyādhi tettiṃsame』te.

我來將這段巴利文直譯成簡體中文： 343. 現在依列舉次第以相顯示雜性以"隱顯"等。以隱顯等殊勝因雜性依自多味行,因世間異好故於某住性雜性自德隱及於某彼德顯等殊勝以面向即住性樂苦形於自及自樂苦形於住性及稱合面向性彼等情性常行本性行,彼等情名雜性。如是苦以自性一疲稱雜性于愛以自德隱樂相隨生,于悲以自德顯苦相隨生行。如是樂性愛中病等雜性合自苦自性故以隱顯等殊勝面向行。詞義解析為：隱生及、顯生及、隱與顯及、彼等有彼于住性有樂苦性于自合及、彼即殊勝及、面向性及。雜詞中殊字于殊勝義面字于面向性行。 雜性差別 344 離貪思疑平， 穩懶苦狂醒， 睡懼病求喜， 念憂慚外想。 孕迷癡狂醉， 昏覺動悲愚， 惱卒死邪病， 此等三十三。

1. Te dasseti 『『nibbedo』』iccādinā. Dīnatuggālasattanti dīnatā ca uggatañca ālasattañca, gilāni ussukaiti ussukkaṃ. Capalaiti cāpallaṃ, saha capalena sacapalo, so cāyaṃ byādhi ca, maraṇañca sacapalabyādhi ca samāhāre. Tañca saha biḷāya vattatīti sabiḷanti ete yathāvuttabyabhicārībhāvā tettiṃsa hontīti. Ussāhavatā vīraraso taṃvaseneva assādīyati. Bhīrunā tu sova bhayānakarasavaseneti lokasabhāvassa anekattā tadatthamete byabhicārino ekekassarasassa bahavo vaṇṇanīyā, yato taṃvaṇṇanādvārena sabbopi tesu kiñci assādetīti. Tattha yasmā pana māraṇopagataveridassanamekameva taṅkhaṇeyeva bhinnaṃ pakativasena bhīruno bhayassa hetu, saṅgāmalolassa tu ussāhanimittaṃ siyā. Tathā naṭena kataṃ vikatamābharaṇaṃ kriyāvā nīcapakatīnaṃ ṭhāyino hāsassa hetu, gambhīrapakatīnaṃ byabhicārino hāsassa, tasmā bhāve vaṇṇayatā kavinā bhāvā tathā vaṇṇanīyā, yathocityapariposo siyā. Ocityabhaṅgo tu mahatā vāyāmena pariharitabbo.

Tesu nibbedo attāvamānanaṃ. Tassa ca itthīnañca nīcānañca dāliddiyaṃ vibhāvo, yogīnaṃ tu tatvasaṃvedanaṃ vibhāvo, assupatanacintādayo ettha anubhāvā.

Takko vitakkanaṃ. Tassa sandeho vibhāvo, sirokampādi anubhāvo.

Saṅkāya viruddhacaraṇaṃ vibhāvo, kampādayo anubhāvo.

Samo khedo. Tattha gatyādi vibhāvo, sedādi anubhāvo.

Dhiti santoso. Ñāṇādi vibhāvo, anubhāvo bhogālolatādi.

Jaḷatā appaṭipatti. Tassā iṭṭhāniṭṭhadassanādi vibhāvo, animisanayanālocanādi anubhāvo.

Dīnatā cetaso anojatā. Tassā vibhāvo duggatatādi, anubhāvo malinavatthatādi.

Uggatā dāruṇattaṃ. Tassā vibhāvo balavāparādhādi, tassa anubhāvo tajjanādi.

Ālasattassa parisamādi vibhāvo, jimhatādi anubhāvo.

Suttassa niddā vibhāvo, tassādādayo anubhāvo.

Tāso cittakkhobho. Vibhāvo assa gajjitādi, kampanādi anubhāvo.

Āyāsapipāsādi vibhāvo gilāniyā, vivaṇṇatādayo anubhāvo.

Kālakkhamatā ussukaṃ. Vibhāvo tassa ramaṇīyadassanicchādi, anubhāvo turitatādi.

Cetopasādo harito. Tatra ussavādi vibhāvo, assusedādayo anubhāvo.

Sadisadassanādi vibhāvo satiyā, anubhāvo bhamusamunnamanādi.

Paresamukkaṃsāsahanatā issā. Tassā dujjanattagabbādayo vibhāvo, dosakathanāvajānanādayo anubhāvo.

Visādo khedo. Vibhāvo tassa āraddhakāriyāsiddhādi, bādhayatāpādi anubhāvo.

Abahitthā kāyasaṃvaraṇaṃ. Tassā vibhāvo lajjādi, anubhāvo』ññavikriyā.

Cintā iṭṭhālābhādīhi, anubhāvo mukulitanayanādi.

Gabbo abhimāno. Vibhāvossa issariyādi, anubhāvo avajānanādi.

Apamāro gāharukkhādīhi [gāharukkhapatanādīhi (?)], bhūpātādayo ettha anubhāvo.

Amariso akkhamatā. Vibhāvo assāvamānanādi, sirokampanatajjanādayo anubhāvo.

Mado pamādukkaṃso. Tassa vibhāvo pānaṃ, calamānaṅgavacogatihāsādayo anubhāvo.

Mati kaṅkhacchedo. Upadesādi vibhāvo, mukhavikāsādi ettha anubhāvo.

Asamekkhitakāritā ummādo. Tassa vibhāvo sannipātagahaṇādi, aṭṭhānaruditagītahāsādayo anubhāvo.

Moho bhayādīhi, anubhāvo thambhakampādi.

Durācārādīhi biḷaṃ, adhomukhatādi anubhāvo.

Maraṇaṃ vibhāvaanubhāvehi supasiddhaṃ.

Capalatā rāgadosādīhi, sacchandacaraṇādi anubhāvo. Byādhi pākaṭo.

我來將這段巴利文直譯成簡體中文： 344. 顯示彼等以"離貪"等。苦狂醒即苦與狂與醒,病求即求。邪即邪性,與邪俱即具邪,彼與此病及,死與具邪病及合集。彼與惱俱行故具惱如是此等如說雜情三十三。具勇以勇味彼力受用。怖者以彼怖畏味故因世間性多故為此等雜性一一味多應贊,因由彼贊門一切于彼某受用。此中因死敵見一即彼剎那異本性力怖者怖因,戰好者則勇因應。如是演員作異飾或業低本性住笑因,深本性雜笑因,故贊情詩人如是應贊情,如妙養應。妙壞則大精進應避。 彼等中離貪即自輕。彼及女及低貧為相,修者則實觸為相,落淚思等此隨相。 思即思慮。彼疑為相,頭動等隨相。 疑以違行為相,動等隨相。 平即疲。彼行等為相,汗等隨相。 穩即滿足。智等為相,隨相享不貪等。 懶即無行。彼見好不好等為相,不動目視等隨相。 苦即心無力。彼貧等為相,染衣等隨相。 狂即粗暴。彼力罪等為相,彼恐嚇等隨相。 醒以疲等為相,曲等隨相。 睡以眠為相,食等隨相。 怖即心擾。相為彼雷等,動等隨相。 疾渴等為病相,變色等隨相。 忍時即求。相為彼見可愛慾等,隨相急等。 心凈即喜。彼節等為相,淚汗等隨相。 見同等爲念相,隨相眉揚等。 不忍他勝為嫉。彼惡人傲等為相,說過輕視等隨相。 憂即疲。相為彼始事不成等,苦熱等隨相。 慚即身攝。彼羞等為相,隨相異變。 想以好不得等,隨相閉目等。 孕即慢。相為彼自在等,隨相輕視等。 癡以魔樹等[魔樹落等?],地墮等此隨相。 不忍即不忍。相為彼輕等,頭動恐嚇等隨相。 醉即放逸勝。彼酒為相,動身語行笑等隨相。 覺即斷疑。教等為相,口開等此隨相。 不觀作即狂。彼聚魔取為相,非處哭歌笑等隨相。 昏以怖等,隨相僵動等。 惡行等以惱,低面等隨相。 死以相隨相極著。 邪以貪嗔等,隨意行等隨相。病顯著。

Ye vā panaññe idha niddiṭṭhā cittavuttivisesāpi saṃvijjanti sukhumabhedā, tesu keci vuttesvantogadhā honti. Yathā hi icchāsabhāvā sabbe kāmā ratiyaṃ antogadhā, tathā dosappakārā kodhā marisaissādīsvantogadhā, dukkhasabhāvā sokasamabyādhigilāni visādādīsvantogadhā. Pītyādayo sukhasabhāvā hariseti daṭṭhabbaṃ. Tesu bhayā tāso añño, saṅkā tathā amariso. Tasmā issā, tathā gilānito samo, niddāya suttaṃ, ussukā capalatā, tathā mohā palayo vakkhamāno aññoti mantabbaṃ.

我來將這段巴利文直譯成簡體中文： 或此中所列舉其他心行殊勝亦有細差別,彼等某些攝入所說中。如欲性一切欲攝入愛中,如是嗔類忿攝入不忍嫉等中,苦性悲平病憂攝入憂等中。喜等樂性為喜應見。彼等中怖與懼異,疑如是不忍。故嫉,如是病異於平,眠異於睡,求異於邪,如是昏異於將說迷應思。

1. Idāni te byabhicārībhāve sarūpena dasseti 『『nibbedo』』iccādinā. Nibbedo attanindāsaṅkhato ca, takkasaṅkā ca, samadhitijaḷatā parisamo santosalakkhaṇā dhiti jaḷatā ca, dīnatuggālasattaṃ dīnabhāvadāruṇabhāvaalasabhāvā ca, suttaṃ sayanañca, tāso cittakkhobho ca, gilānaparimadditabhāvo ca, ussukaharisasatissāvisādābahitthā ussāhapitisatiissākhedaākārasaṃvarā ca, cintā ca, gabbo abhimāno ca, apamāro ca, amarisamadamatummādamohā akkhantipamādādhikkā kaṅkhacchedaummādamohā ca, vibodho pabodho ca, niddāvegā niddā ca, āvegasaṅkhāto sambhamo ca, sabiḷaṃ lajjāsahitaṃ maraṇasacapalābyādhi maraṇañca cāpalyasahitā byādhi ceti. Ete tettiṃsa byabhicārībhāvā nāma honti. Takko ca saṅkā ceti ca, samo ca dhiti ca jaḷatā ceti ca, dīnatā ca uggo ca alasattañcāti ca, ussukañcahariso ca sati ca issā ca visādo ca abahitthā ceti ca, amariso ca mado ca mati ca ummādo ca moho ceti ca, niddā ca āvego ceti ca, saha biḷāya vattatīti ca, saha capalena cāpalyena vattatīti ca, sacapalo ca so byādhiceti ca, maraṇañca sacapalabyādhi ceti ca vākyaṃ. Maraṇasacapalābyādhīti samāhāradvando. Tasmā 『『sabiḷa』』nti padaṃ etassa visesanaṃ hoti.

Lokasabhāvassa anekavidhattā ekoyeva vīraraso ussāhavatā vīrarasākārena assādanīyo hoti, soyeva bhīrunā bhayākārena assādanīyo hoti. Tasmā ekekassa rasassa ime bahū byabhicārino vaṇṇetabbā honti. Evaṃ sati anekādhippāyako loko tesu kiñci assādeti. Evaṃ sati bandho sabbajanassa kanto hoti. Tassaṃ bhāvavaṇṇanāyaṃ yasmā māretumāgacchantānaṃ sattūnaṃ dassanamekameva taṅkhaṇe janādhippāyato bhijjitvā pakatibhīrūnaṃ purisānaṃ bhayassa ca yuddhalolassa ussāhanassa ca kāraṇaṃ hoti. Evaṃ naṭena hasanatthaṃ katavikatamābharaṇañca tādisakiriyā ca uttānapakatikānaṃ purisānaṃ ṭhāyīhāsassa ca gambhīrapakatikānaṃ byabhicārīhāsassa ca hetu bhaveyya. Tasmā bhāve vaṇṇentena kavinā ocityabhaṅgamakatvā sakkaccamocityaṃ sajjetvā bhāvappakāsakāni savibhāvānubhāvakavivacanāni vaṇṇetabbāni. Ettha bhāvāvabodhakavibhāvādīnaṃ jānitabbattā tehi tehi bhāvehi saddhiṃ evaṃ veditabbā.

Tesu bhāvesu attāvamānanalakkhaṇo nibbedo. Itthīnaṃ, hīnānaṃ [hīnācārānaṃ (ka.)] vā uppajjati ce, dāliddiyaṃ ālambaṇavibhāvo nāma, yogīnaṃ ce, tathāvabodho ālambaṇavibhāvo, ettha assupatanacintādikaṃ anubhāvo nāma.

Vitakkassa sandeho uddīpanavibhāvo nāma, sirokampādikaṃ anubhāvo nāma.

Saṅkāya viruddhappavatti uddīpanavibhāvo, kampādiko anubhāvo. Upari 『『vibhāvo』』ti vutte ālambaṇuddīpanesu dvīsu yaṃ yujjati, taṃ gahetabbaṃ.

Khedalakkhaṇassa samassa gamanādikaṃ vibhāvo, sedādi anubhāvo.

Santosalakkhaṇāya dhitiyā ñāṇādi vibhāvo, bhogesu alolabhāvādi anubhāvo.

Ayoggatālakkhaṇāya jaḷatāya iṭṭhāniṭṭhānaṃ ajānanādi vibhāvo, vivaṭanayanehi abhimukhavilokanatādi anubhāvo.

Cittassanittejalakkhaṇāya dīnatāya duggatatādi vibhāvo, malinavatthatādi anubhāvo.

Dāruṇatālakkhaṇassa uggabhāvassātisayāparādhādi vibhāvo, tajjanādi anubhāvo.

Alasattassa aṭṭhānaparisamādi vibhāvo, vaṅkikabhāvo anubhāvo.

我來將這段巴利文直譯成簡體中文： 344. 現在顯示彼等雜性自性以"離貪"等。離貪即自責稱及,思疑及,平穩懶即疲滿足相穩懶及,苦狂醒即苦性粗暴性懶性及,睡即臥及,懼即心擾及,病即壓迫性及,求喜念嫉憂慚即勇喜念嫉疲相攝及,想及,孕即慢及,癡及,不忍醉覺狂昏即不忍放逸勝斷疑狂昏及,覺即醒及,睡動即眠及,動稱擾亂及,具惱即具羞死具邪病即死及具邪性病及。此等三十三名雜性。思與疑及、平與穩與懶及、苦與狂與醒及、求與喜與念與嫉與憂與慚及、不忍與醉與覺與狂與昏及、睡與動及、與惱俱行及、與邪俱行及、具邪與彼病及、死與具邪病及詞解。死具邪病即合集複合詞。故"具惱"詞為此修飾。 因世間性多種故一勇味具勇以勇味相受用,彼即怖者以怖相受用。故一一味此等多雜應贊。如是則多意趣世間于彼某受用。如是則結眾人愛。彼情贊中因殺來敵見一即彼剎那由人意趣壞本怖人怖及戰好勇因。如是演員為笑作異飾及如是業淺本人住笑及深本雜笑因應。故贊情詩人不作妙壞善作妙應贊情顯示具相隨說。此中應知情覺相等故以彼等情如是應知。 彼等情中自責相離貪。女,低[低行]生則貧為所緣相,修者則如覺為所緣相,此落淚思等名隨相。 思慮疑名勵起相,頭動等名隨相。 疑違行勵起相,動等隨相。上說"相"時于所緣勵起二應取相應。 疲相平行等為相,汗等隨相。 滿足相穩智等為相,享不貪等隨相。 不能相懶不知好不好等為相,開目對視等隨相。 心無力相苦貧等為相,染衣等隨相。 粗暴相狂極罪等為相,恐嚇等隨相。 醒非處疲等為相,曲性隨相。

Sayanasaṅkhātassa suttassa niddādi vibhāvo, assādādi anubhāvo. Ettha assādanaṃ nāma seyyasukhapassasukhādikaṃ.

Cittakkhobhasaṅkhātassa tāsassa gajjitādi vibhāvo, gajjitaṃ nāma bhayajanakavacanaṃ. Kopena kampanā anubhāvo.

Pīḷāsaṅkhātassa gilānassa āyāsapipāsādi vibhāvo, dubbaṇṇatādi anubhāvo.

Anurūpakālassa anolokanassa ussukkassa rammavatthudassanicchādi vibhāvo, turitatādi anubhāvo.

Cetopasādalakkhaṇassa harisassa maṅgalakīḷādi vibhāvo, santosavacanādi anubhāvo.

Saraṇalakkhaṇāya satiyā saññāṇadassanādi vibhāvo, bhamukkhepādi anubhāvo.

Parasampattiasahanalakkhaṇāya issāya dujjanabhāvagabbādi vibhāvo, dosakathanāvajānanādi anubhavo.

Khedalakkhaṇassa visādassa āraddhakāriyāsiddhikāriyabyāpattiādi vibhāvo, manosantāpādi anubhāvo.

Ākārasaṃvaraṇalakkhaṇāya, rasasabhāvapaṭicchādanalakkhaṇāya vā abahitthayalajjādi vibhāvo, tadaññakriyākaraṇaṃ, adhomukhakaraṇaṃ, pādehi bhūmikhaṇanantiādi anubhāvo.

Cintāya iṭṭhatthālābhādī vibhāvo, makulitanayanādi adhokhittacakkhādi vā anubhāvo.

Gabbassa issariyādi vibhāvo, avajānanādi anubhāvo.

Apamārassa yakkhapīḷādi vibhāvo, bhūmipatanādayo anubhāvo.

Akkhamalakkhaṇassa amarisassa avamānanādi vibhāvo, sirokampanatajjanādi anubhāvo.

Pamādādhikkalakkhaṇassa madassa santosapānaṃ vibhāvo, kampamānahatthapādavacanagamanahāsādī anubhāvo.

Kaṅkhācchedanalakkhaṇāya matiyā upadesādi vibhāvo, mukhasantosādi anubhāvo.

Anupaparikkhakāritālakkhaṇassa ummādassa sannipātajjarayakkhādi vibhāvo, akāraṇarodanahasanādi anubhāvo.

Muyhanalakkhaṇassa mohassa adhikabhayādi vibhāvo, sabhāvānavabodhanādi anubhāvo.

Niddāpagamasaṅkhātassa vibodhassa kālapariṇāmādi ālokasaraṇādi vā vibhāvo, akkhimaddanādi anubhāvo.

Manosampīḷanalakkhaṇāya niddāya kassaci acintanaakaraṇādi vibhāvo, akkhipidahanādi anubhāvo.

Bhayāgamanalakkhaṇassa āvegassa paccatthikadassanādi vibhāvo, utrāsakampādi anubhāvo.

Lajjālakkhaṇāya biḷāya durācārādi vibhāvo, adhomukhatādi anubhāvo.

Maraṇassa satthapahārarogādi vibhāvo, mukhavikārādi anubhāvo.

Cāpallassa rāgadosādi vibhāvo, attano sacchandacaraṇādi anubhāvo.

Byādhiyā vātapittādīnaṃ ussadabhāvādi vibhāvo, nitthunanādi anubhāvo.

Imasmiṃ subodhālaṅkāre adassitasukhumabhedā aññāpi cittavuttivisesā santi, tesu icchāsabhāvā sabbe bhedā kāmaratiyañca, dosapakārā kodhaamarisaissādīsu ca, dukkhasabhāvā sokasamabyādhigilānavisādādīsu ca, pitiādayo harise ca antogadhāti veditabbā. Evaṃ samānānaṃ saṅgahe satipi tāsato bhayassa ca, saṅkāya amarissa ca, amarisato issāya ca, gilānato samassa ca, niddāya suttassa ca, ussukkato capalatāya ca, mohato vakkhamānapalayassa ca pākaṭavisesena aññathā visuṃ visuṃ dassitanti daṭṭhabbaṃ.

Sāttikabhāvaadhippāya

345.

Samāhitattappabhavaṃ, sattaṃ teno』papāditā;

Sāttikā』pya』nubhāvatte, visuṃ bhāvābhavanti te.

我來將這段巴利文直譯成簡體中文： 臥稱睡以眠等為相,樂等隨相。此中樂即臥樂觸樂等。 心擾稱懼以雷等為相,雷即生怖語。以忿動隨相。 壓迫稱病以疾渴等為相,變色等隨相。 適時不視求以見可愛事欲等為相,急等隨相。 心凈相喜以吉祥戲等為相,滿足語等隨相。 憶相念以相見等為相,揚眉等隨相。 不忍他富相嫉以惡人性傲等為相,說過輕視等隨相。 疲相憂以始事不成事壞等為相,心熱等隨相。 相攝相,或味性覆相慚以羞等為相,作彼異業,作低面,以足掘地等隨相。 想以好事不得等為相,閉目等或下垂目等隨相。 孕以自在等為相,輕視等隨相。 癡以夜叉壓等為相,地落等隨相。 不忍相不忍以輕視等為相,頭動恐嚇等隨相。 放逸勝相醉以滿足飲為相,動手足語行笑等隨相。 斷疑相覺以教等為相,口滿足等隨相。 不觀作相狂以聚病夜叉等為相,無因哭笑等隨相。 迷相昏以過怖等為相,不覺自性等隨相。 睡去稱覺以時變等或光憶等為相,揉眼等隨相。 心壓相眠以某不思不作等為相,閉眼等隨相。 怖來相動以見敵等為相,驚動等隨相。 羞相惱以惡行等為相,低面等隨相。 死以刀擊病等為相,口變等隨相。 邪以貪嗔等為相,隨意行等隨相。 病以風膽等盛等為相,嘆息等隨相。 此凈覺莊嚴未顯細差別其他心行殊勝有,彼等欲性一切差別于愛慾及,嗔類于忿不忍嫉等及,苦性于悲平病憂等及,喜等於喜及攝應知。如是等攝有亦懼異於怖及,疑異於不忍及,不忍異於嫉及,病異於平及,眠異於睡及,求異於邪及,昏異於將說迷及以顯差別異別別顯應見。 實性趣 345 等心生所起,實由彼生起; 實亦隨相性,別成諸情性。

1. Sāttike vadati 『『samāhite』』ccādinā. Samāhito ekaggatābhāvāpādanena katasamādhāno attā cittaṃ tato pabhavaṃ uppannaṃ yaṃ, taṃ sattaṃ nāma. Tena sattena upapāditā nibbattitā thambhādayo sāttikā vuccante. Te ca puna anubhāvāpi bhavanti thambhādibhāvasaṃsūcanasabhāvavikārarūpattā. Tañca 『『cittavuttivisesattā』』iccādinā vakkhati. Tenāha 『『anubhāvattepī』』ti. Evaṃ satyapi te sāttikā visuṃ puthageva bhāvā bhavanti, vuttanayena cittabhavattavirūpattā tesanti.

2. Idāni uddesakkamenādhigatakevalabhāvasaṅkhātaṃ sāttikābhāvaṃ dasseti 『『samāhita』』iccādinā. Samāhitattappabhavaṃ ekaggatābhāvāpādanena katasamādhānacittato sambhūtaṃ sattaṃ nāma hoti. Tena lābhālābhādīsu ekākārassa hetunā thirabhāvena upapāditā nipphāditā thambhādayo sāttikā nāma bhavanti. Te sāttikā anubhāvattepi cittākārasaṅkhātathambhādipakāsanasabhāvavikārasarūpattā attano anubhāvatte satipi visuṃ bhāvā bhavanti yathāvutta 『『cittavuttivisesā tu, bhāvayanti rase yato』』tiādinā bhāvā nāma hontīti. Ime sāttikābhāvānubhāvavasena duvidhā honti. Samāhito ca so attā ceti ca, tato pabhavamiti ca, santo upasanto ca so attā ceti ca, sattato bhavantīti ca, sattena uppāditāti ca, anubhāvānaṃ bhāvoti ca vākyaṃ. Apīti anuggahatthe nipāto.

Sāttikabhāvappabheda

346.

Thambho palayaromañcā,

Tathā sedassuvepathu;

Vevaṇṇiyaṃ vissaratā,

Bhāvā』ṭṭhe』te tu sāttikā.

1. Te dasseti 『『thambho』』iccādinā. Ettha thambho avissarakāyacittatā. Palayo assāsapassāsamattāvaseso suttāvatthāsabhāvo niddāpabhavo. Subyattalakkhaṇā sesā.

2. Idāni sāttike dasseti 『『thambho』』iccādinā. Thambho kāyacittānaṃ avisarabhāvasaṅkhāto ca palayaromañcā niddāya uppajjamānaassāsapassāsamattātirittasuttāvatthā ca pasādādisambhavo romuggamo ca tathā evaṃ sedassuvepathu ca bhayādīhi uppajjamānadāho ca santosādīhi uppajjamānaassu ca kampā ca vevaṇṇiyaṃ virūpatā ca vissaratā virūpasaddatā cāti ete aṭṭha sāttikā bhāvā nāma honti. Romānaṃ añco uggamoti ca, palayo ca romañco ceti ca, vepanaṃ kampanamiti ca, sedo ca assu ca vepathu cāti ca, virūpo vaṇṇo asseti ca, tassa bhāvoti ca, virūpo saro asseti ca, tassa bhāvoti ca vākyaṃ.

347.

Yadā ratyādayo bhāvā,

Ṭhitisīlā na honti ce;

Tadā sabbepi te bhāvā,

Bhavanti byabhicārino.

1. Na kevalaṃ vuttāyeva byabhicārino, ratyādayopīti āha 『『yadā』』iccādi. Bhavanti byabhicārinoti yathāyogaṃ yathāsambandhaṃ byabhicārino hontīti attho. Sesaṃ subodhaṃ.

2. Idāni nibbedādayo viya ratihāsādayopi kismiñci kāle byabhicārinopi hontīti dasseti 『『yadā』』 iccādinā. Ratyādayo ratihāsādayo bhāvā nava ṭhāyībhāvā yadā ṭhitisīlā na honti ce virodhīhi tehi tehi bhāvantarehi byavahitattā sabhāvato ṭhitisabhāvā yadi na honti, tadā te bhāvā ratyādayo sabbepi byabhicārino bhavantīti. Yathāsakaṃ byabhicāritānurūpavibhāvānubhāvānaṃ yogānurūpena byabhicārībhāvā honti. Ratiādi yesaṃ hāsādīnamiti ca, ṭhiti sīlaṃ yesaṃ ratyādīnamiti ca viggaho.

348.

Vibhāvo kāraṇaṃ tesu』-

Ppattiyu』ddīpane tathā;

Yo siyā bodhako tesa-

Manubhāvo』ya』mīrito.

我來將這段巴利文直譯成簡體中文： 345. 說實以"等心"等。等心即一境性成就所作等持心彼生起所生者,彼名實。以彼實生起產生僵等名實。彼等亦復隨相亦成因僵等情表示自性變異形故。彼以"心行殊勝"等將說。故說"隨相亦"。如是雖然彼等實別成情,如說由心性異形故彼等。 345. 現在依列舉次第所得唯情稱實情顯示以"等心"等。等心生即一境性成就所作等持心所生名實。以彼得失等一相因堅性生起產生僵等名實。彼等實隨相亦因心相稱僵等顯示自性變異自性故於自隨相有亦別情成如說"心行殊勝,情味故"等名情。此等以實情隨相力二種。等心與彼心及、彼生及、寂靜寂與彼心及、由實生及、以實生及、隨相情及詞。亦為承助義助詞。 實情差別 346 僵與迷身毛, 汗淚動亦然; 變色與變聲, 情八此等實。 346. 顯示彼等以"僵"等。此中僵即不散身心性。迷入出息余睡狀性眠生。善明相余。 346. 現在顯示實以"僵"等。僵即身心不散稱及迷身毛以眠生入出息余余睡狀及由凈等生毛起及如是如是汗淚動及以怖等生熱及以滿足等生淚及動及變色異形及變聲異聲及此等八實情名。毛升起及、迷與身毛及、動即動及、汗與淚與動及、異形色彼及、彼性及、異聲彼及、彼性及詞。 347 若時愛等情, 不成住性者; 爾時一切情, 悉成諸雜性。 347. 非但說者唯雜性,愛等亦說"若"等。成雜性即隨合隨系雜性義。餘明了。 347. 現在顯示離貪等如愛笑等亦某時成雜性以"若"等。愛等即愛笑等情九住性若時不成住性以相違彼等異情隔故自性住性若不成,爾時彼等情愛等一切亦成雜性。隨自雜性相應相隨相相合隨順成雜性。愛等彼等笑等及、住性彼等愛等及解釋。 348 相即因彼等, 生及勵起然; 彼等覺知者, 此說為隨相。

1. Idāni vibhāvānubhāve dasseti 『『vibhāvo』』iccādinā. Tesaṃ ratyādīnaṃ bhāvānaṃ uppattiyā, tathā uddīpane ca kāraṇaṃ ālambaṇauddīpanavasena duvidho vibhāvo nāma. Tattha ālambaṇavibhāvo kantādi, uddīpanavibhāvo candādi. Tesaṃ bodhako ñāpako kāyiko ca vācasiko ca byāpāro siyā, ayaṃ anubhāvo īrito.

2. Idāni vibhāvānubhāve dasseti 『『vibhāvo』』iccādinā. Tesaṃ ṭhāyībhāvādīnaṃ tiṇṇaṃ uppattiyā ca tathā uddīpane ca uppannānaṃ dīpane ca kāraṇaṃ ālambaṇauddīpanavasena duvidho hetu vibhāvo nāma, tesaṃ ṭhāyībhāvādīnaṃ bodhako kāyikavācasiko yo siyā naṭakavīnaṃ byāpāro atthi, ayaṃ anubhāvoti īritoti. Visesena bhāveti vaḍḍhetīti vibhāvo. Anubhāveti bodhetīti anubhāvo. Ettha vibhāvo nāma rativisaye naranārīnaṃ aññamaññaṃ ālambaṇavibhāvo, candarammadesādi uddīpanavibhāvo ceti duvidho. Hāsādīnampi duvidhavibhāvaṃ yathārahaṃ yojetabbaṃ. Anubhāvo nāma ṭhāyībhāvādīnaṃ tesaṃ tesaṃ bhāvānaṃ pakāsakavācasikabyāpārasaṅkhātakavipayogo ca kāyikapayogabhūto naṭānaṃ abhinayasaṅkhāto taṃtaṃbhāvasarūpanirūpako ceti duvidho byāpāro.

349.

Nekahetuṃ manovutti-visesañca vibhāvituṃ;

Bhāvaṃ vibhāvānubhāvā, vaṇṇiyā bandhane phuṭaṃ.

1. Vibhāvādivaṇṇanāyameva bhāvavisesāvabodho siyā, aññathā 『『devadattassa sāssulocanayugaṃ sañjāta』』miti vutte sokā ānandā rogā ceti ko nāma sakkoti kāraṇaṃ nicchituṃ, cittavuttivisesañca bhāvaṃ vinā vibhāvānubhāvaṃ kavi vaṇṇetuṃ naṭobhinetuṃ sāmajjiko vā viññātuṃ ko sakkotīti dassetumāha 『『neka』』iccādi. Nekahetuṃ bahuhetuṃ manovuttivisesañca bhāvaṃ vibhāvituṃ pakāsetuṃ vibhāvānubhāvā vuttalakkhaṇā bandhane sabhāvanirūpakapade phuṭaṃ vaṇṇanīyā, vibhāvādirūpakeneva avuttampi kiñci patīyate.

2. 『『Devadattassa cakkhūni assupuṇṇānī』』ti vutte sokena santosena rogena vāti yathā assukāraṇakathanaṃ vinā na jānāti, evaṃ cittassa pavattisaṅkhātā ratihāsādayo te te bhāvā attano patītiyānurūpaṃ vibhāvānubhāvakathanaṃ vinā kavīhi vaṇṇetabbā, naṭehi dassetabbā, sabbhehi assādanīyā natthīti ṭhāyīādīnaṃ vaṇṇanameva kātabbanti idāni anusāsento āha 『『neka』』iccādi. Nekahetuṃ tesaṃ tesaṃ bhāvānaṃ uppatyādo ālambaṇavibhāvādibahukāraṇavantaṃ manovuttivisesaṃ bhāvañca cittassa pavattivisesasaṅkhātabhāvañca vibhāvituṃ pakāsetuṃ vibhāvānubhāvā anantaraniddiṭṭhā bandhane rasabhāvappakāsane phuṭaṃ pakāsaṃ katvā vaṇṇiyā kavinā vaṇṇanīyā hontīti. Na ekoti ca, so hetu asseti ca, manaso vuttīti ca, tāya visesoti ca, vibhāvo ca anubhāvo ceti ca vākyaṃ.

350.

Savibhāvānubhāvehi, bhāvā te te yathārahaṃ;

Vaṇṇanīyā yathocityaṃ, lokarūpānugāminā.

1. Idāni te bhāvā lokasabhāvānatikkamena vibhāvādīhi vaṇṇanīyāti āha 『『savibhāve』』ccādi. Saha vibhāvehi savibhāvā, te ca te anubhāvā ca, tehi. Yathārahanti attano sambandhīnaṃ vasena yathārahaṃ vaṇṇanīyā.

我來將這段巴利文直譯成簡體中文： 348. 現在顯示相隨相以"相"等。彼等愛等情生,如是勵起及因所緣勵起力二種名相。此中所緣相即可愛等,勵起相即月等。彼等覺知表示身及語業應,此說隨相。 348. 現在顯示相隨相以"相"等。彼等住等三生及如是勵起及已生勵起及因所緣勵起力二種因名相,彼等住等覺知身語應有演員詩人業,此說隨相。殊勝情增長故相。隨情覺知故隨相。此中相名愛境男女互所緣相,月可愛處等勵起相及二種。笑等亦二種相隨宜配。隨相名住等彼等情顯示語業稱詩結及身業成演員表示稱彼彼情自性顯示及二種業。 349 多因心行異, 情相為顯示; 相與隨相應, 結中善贊明。 349. 相等贊中即情殊勝覺應,否則說"提婆達多姑眼對生"時悲喜病等誰能決定因,無情心行殊勝相隨相詩人讚演員表觀眾或知誰能故顯示說"多"等。多因即多因心行殊勝及情顯示明示相隨相如說相結中自性顯示句明應贊,以相等形雖不說某亦知。 349. "提婆達多眼充淚"說時以悲以喜以病耶如無說淚因不知,如是心行稱愛笑等彼等情依自知隨相隨相說無不應詩人讚,演員表,善人受用故住等贊即應作故現教說"多"等。多因彼等情生等所緣相等多因具心行殊勝情及心行殊勝稱情及顯示明示相隨相前說結中味情顯示明作明應贊詩人應贊。非一及、彼因彼及、心行及、彼殊勝及、相與隨相及詞。 350 具相隨相彼, 諸情隨相應; 如妙應隨贊, 隨順世間性。 350. 現在說彼等情不離世性應以相等贊說"具相"等。與相俱具相,彼等與彼隨相及,彼等。隨應即依自系力隨應應贊。

1. Idāni vibhāvānubhāve nissāya vaṇṇanīyā te bhāvā lokasabhāvamanatikkamma kātabbāti anusāsanto āha 『『savibhāvā』』iccādi. Lokarūpānugāminā lokavohāramanuvattamānena te te bhāvā ṭhāyībhāvādayo tayo yathocityaṃ ocityānurūpaṃ savibhāvānubhāvehi vibhāvasahitehi anubhāvehi karaṇabhūtehi yathārahaṃ tehi tehi bhāvehi sambandhīnaṃ vibhāvādīnaṃ vasena anurūpato vaṇṇanīyā vaṇṇetabbā hontīti. Vibhāvehi saha ye vattantīti ca, te ca te anubhāvā ceti ca, anatikkamma arahanti ca, anatikkamma ocityamiti ca, lokassa rūpaṃ sarūpamiti ca, taṃ anugacchati sīlenāti ca viggaho.

351.

Cittavutti visesattā, mānasā sāttika』ṅgato;

Bahinissaṭasedādi-anubhāvehi vaṇṇiyā.

1. Sāttikā kathaṃ vaṇṇanīyāti āha 『『citte』』ccādi. Cittassa vuttiviseso yesaṃ, tesaṃ bhāvo, tasmā mānasā manasi bhavā sāttikā aṅgato sarīrato bahinissaṭehi niggatehi sedādīhi anubhāvehi vaṇṇanīyā, na pana sedasalilameva bhāvoti adhippāyo.

2. Evaṃ sāmaññena bhāvavaṇṇanakkamaṃ dassetvā idāni visesena sāttikabhāvavaṇṇanā īdisāti dasseti 『『citta』』iccādinā. Cittavuttivisesattā cittassa pavattivisesattā mānasā citte bhavā sāttikābhāvā aṅgato sarīrato bahinissaṭasedādianubhāvehi bahinikkhantasedādīhi anubhāvehi karaṇabhūtehi vaṇṇiyā vaṇṇanīyā hontīti, aṅgato bahi nissaṭanti visesanena visiṭṭhabhūtasedādīnameva bhāvānubhāvattaṃ vinā kevalaṃ sedādayo vuttā samānā bhāvādayo nāma na hontīti adhippāyo. Cittassa vuttīti ca, sā eva viseso yesaṃ sāttikānamiti ca, tesaṃ bhāvoti ca, manasi bhavāti ca, sedo ādi yesaṃ kheḷādīnamiti ca, nissaṭā niggatā ca te sedādayo ceti ca, te eva anubhāvāti ca vākyaṃ.

Rasaadhippāya

352.

Sāmajjikāna』mānando, yo bandhatthānusārinaṃ;

Rasīyatīti taññūhi, raso nāmā』ya』mīrito.

1. Idāni 『『rasassādāya sādhūna』』nti vuttattā rase niddisanto āha 『『sāmajjikāna』』miccādi. Bandhassa attho, tadanussaranti manobhāvanāvasenāti bandhatthānusārino, tesaṃ sāmajjikānaṃ sabbhānaṃ manasi yo ānando, ayaṃ lokamadhurādiraso viya bandhe siṅgārādi raso nāma īrito taññūhi rasaññūhi. Kathamityāha 『『rasīyatī』』ti, assādīyatīti attho. Kiñca? Yathā nānābyañjanasaṅkhatamannaṃ bhuñjamānā rase assādiyanti sumānasā purisā santosañcādhigacchanti, tathā nānābhinayabyañjite vācaṅgasatthopete ṭhāyībhāve assādenti sumānasāpekkhakā, tasmā ete nāṭyātipi vuccanti.

我來將這段巴利文直譯成簡體中文： 350. 現在依相隨相應贊彼等情不離世性應作故教說"具相"等。隨世相即隨世言說彼等情住等三隨妙即隨妙具相隨相即具相隨相為具隨應即彼等情繫相等力隨順應贊應贊。與相俱彼等行及、彼等與彼隨相及、不離應及、不離妙及、世相自性及、彼隨行性及解釋。 351 心行殊勝故, 心生實分從; 外流汗等相, 隨相應受贊。 351. 實如何應贊說"心"等。心行殊勝彼等,彼等性,故心生即心有實從身從外流出汗等隨相應贊,非但汗水即情義。 351. 如是總說情贊次第已現在別說實情贊如是顯示以"心"等。心行殊勝故心行殊勝故心生即心有實情從身從外流汗等隨相即外出汗等隨相為具應贊應贊,從身外流即修飾殊勝汗等情隨相性無但汗等說同情等名不成義。心行及、彼即殊勝彼等實等及、彼等性及、心有及、汗初彼等唾等及、流出出及彼等汗等及、彼等即隨相及詞。 味趣 352 觀眾得歡喜, 隨結義趨者; 味嘗故知者, 此說名為味。 352. 現在"為味受用善"說故說味說"觀眾"等。結義,彼隨憶依心修力故結義隨趨,彼等觀眾善人心中歡喜,此如世甜等味結中愛等味名說知者即味知者。如何說"味嘗",即受用義。何等?如食種種調味所成食嘗味受用善意人得滿足,如是飾種種表示具語身論住情受用善意觀者,故此等名劇亦說。

1. Idāni 『『rasassādāya sādhūna』』nti vatvā uddiṭṭhakkamena sampattaṃ rasaṃ dasseti 『『sāma』』iccādinā. Bandhatthānusārinaṃ bandhassa atthānurūpasārīnaṃ buddhiyā pavattānaṃ sāmajjikānaṃ sabbhānaṃ citte bhavo yo ānando santoso atthi, ayaṃ loke madhurādiraso viya assādanīyo hotīti atthayuttena 『『rasīyatī』』ti iminā vacanatthena raso nāmāti taññūhirasaññūhi īrito kathitoti. Samajjāyaṃ niyuttāti ca, bandhassa atthoti ca, taṃ anussarantīti ca, taṃ jānantīti ca vākyaṃ. Yathā nānābyañjanehi abhisaṅkhatamāhāraṃ paribhuñjantā sattā lavaṇambilādayo te te rase assādeyyuṃ, santuṭṭhā ca bhaveyyuṃ, evameva nānappakāraabhinayehi pakāsitavaṇṇanāya aṅgabhūtehi anurūpehi satthehi yutte ṭhāyībhāve issādirahitapaññavantā assādenti, tasmā ime ṭhāyībhāvā naṭābhinayehi byañjitattā ca sabbhānaṃ santosasaṅkhatarasassa hetuttā ca naṭarasātipi vuccanti.

Rasappabheda

353.

Savibhāvānubhāvehi,

Sāttikābyabhicārihi;

Assādiyatta』mānīya-

Māno ṭhāyeva so raso.

1. Ṭhāyīnameva rasattāpattimāha 『『savibhāve』』ccādinā. Ṭhāyeva soti so yathāvutto raso ṭhāyībhāvoyeva, nāññoti attho.

2. Idāni ṭhāyībhāvānameva rasasarūpassa pāpuṇanatthaṃ vibhāveti 『『savibhāvā』』iccādinā. So raso anantaraniddiṭṭho savibhāvānubhāvehi tesaṃ tesaṃ ṭhāyīnaṃ anurūpehi vibhāvasahitehi anubhāvehi ca, sāttikābyabhicārihi pakāsetabbaṭhāyībhāvasseva anukūlasāttikabhāvabyabhicārībhāvehi karaṇabhūtehi assādiyattaṃ ānīyamāno kavino sāmatthiyā pāpuṇiyamāno ṭhāyeva ṭhāyībhāvo evāti kāriyopacārena raso nāmāti veditabboti. Saha bhāvehi pavattantīti ca, savibhāvā ca te anubhāvā ceti ca, sāttikā ca byabhicārino ceti ca, assādiyassa bhāvoti ca vākyaṃ.

354.

Siṅgārahassakaruṇā, ruddavīrabhayānakā;

Bībhacchabbhutasantā ca, rasā ṭhāyīna』nukkamā.

1. Tesaṃ nāmavasena vibhāgamāha 『『siṅgāre』』ccādinā. Ṭhāyīnanukkamāti 『『ratihāsā ca soko cā』』tiādinā vuttānaṃ ṭhāyībhāvānaṃ anukkamā, paṭipāṭiyāti attho.

2. Rasāvatthāsampattaratihāsādīnaṃ ṭhāyībhāvānaṃ idāni kamena nāmantaraṃ dasseti 『『siṅgāra』』iccādinā. Ṭhāyīnaṃ heṭṭhā vuttānaṃ ratihāsādiṭhāyībhāvānaṃ anukkamā paṭipāṭiyā siṅgārahassakaruṇā siṅgāro hasso karuṇā ca ruddavīrabhayānakā ruddo vīro bhayānako ca bībhacchabbhutasantā ca bibhaccho abbhuto santo ceti nava rasā nāma hontīti. Siṅgāraraso hassarasotiādinā rasasaddo paccekaṃ yojetabbo. Siṅgāro ca hasso ca karuṇā ceti ca viggaho. Sesesupi liṅgasamāsā imeyeva. Ime siṅgārādīnaṃ ratyādīhi anaññattā upari ratyādivivaraṇeyeva ñātabbā.

355.

Dukkharūpe』ya』mānando,

Kathaṃ nu karuṇādike;

Siyā sotūna』mānando,

Soko vessantarassa hi.

1. Sokādirūpokaruṇādi kathaṃ raso siyāti āha 『『dukkhe』』ccādi. Vessantarassa puttadāraviyogā karuṇā sokarūpo dukkhameva ahosi, sampati pana sotūnaṃ sabbhānaṃ ānandoyevāti etthādhippāyo.

我來將這段巴利文直譯成簡體中文： 352. 現在"為味受用善"說已依列舉次第所得味顯示以"觀"等。結義隨趨即結義隨順行智生觀眾善人心生歡喜滿足有,此如世甜等味應受用義相應"味嘗"此詞義味名知者即味知者說說。會中事及、結義及、彼隨憶及、彼知及詞。如食種種調味所成食眾生咸酸等彼等味受用,應滿足,如是種種表示顯示贊分相應論具住情無嫉智者受用,故此等住情因演員表示飾及善人滿足稱味因故演味亦說。 味差別 353 具相隨相及, 實與雜性俱; 受用性引導, 住即彼為味。 353. 說住即成味性以"具相"等。住即彼者彼如說味即住情,非他義。 353. 現在住情即味自性得義顯示以"具相"等。彼味前說具相隨相即彼等住相應具相隨相及,實雜即顯示住情即順實情雜情為具受用性引導即詩人力得住即即住情即作用假說味名應知。與情行及、具相與彼隨相及、實與雜及、受用性及詞。 354 愛笑與悲憐, 忿勇與怖畏; 厭離奇寂靜, 味隨住次第。 354. 彼等名力差別說"愛"等。住次第即"愛笑與悲"等說住情次第,即順序義。 354. 味位得愛笑等住情現在次第異名顯示以"愛"等。住前說愛笑等住情次第順序愛笑悲憐即愛笑悲及忿勇怖畏即忿勇怖及厭離奇寂即厭奇寂及九味名。愛味笑味等味詞各別配。愛與笑與悲及解釋。余亦語性合此等。此等愛等與愛等無異故上愛等解釋即應知。 355 苦相此歡喜, 云何悲等中; 聽者得歡喜, 毗山陀羅悲。 355. 悲等苦相云何成味說"苦"等。毗山陀羅子妻別離悲即苦相苦即,現今聽眾善人唯歡喜此義。

1. Heṭṭhā vuttaraso santosova, sokakodhādilakkhaṇo karuṇāruddādiko kathaṃ raso nāma bhaveyyāti āsaṅkāyamāha 『『dukkharūpe』』iccādi. Ayaṃ ānando 『『sāmajjikānamānando』』tiādinā niddiṭṭho dukkharūpe dukkhalakkhaṇe karuṇādike karuṇāruddādike visaye kathaṃ bhaveyyāti ce, nesa doso hi tatheva vessantarassa bodhisattassa soko puttadāravirahato jātasoko sotūnaṃ idāni suṇantānaṃ sabbhānaṃ ānando siyā ānandassa kāraṇattā kāriyopacārena santoso nāma bhaveyyāti. Vattuno sāmatthiyā karuṇārasādikaṃ pāpetvā pakāsiyamānassa sokādikassa dukkharūpena ṭhitattā suṇantānaṃ pīti uppādiyatevāti adhippāyo. Dukkhaṃ rūpaṃ sabhāvo yassa karuṇādinoti ca, karuṇā ādi yassa ruddādinoti ca vākyaṃ.

Ṭhāyībhāvaniddesa

Ratiṭhāyībhāva

356.

Rammadesakalākāla-vesādipaṭisevanā;

Yuvāna』ññoññarattānaṃ, pamodorati ruccate.

1. Siṅgārādayo vibhāgato dassetumāha 『『ramme』』ccādi. Tattha 『『rammadesa』』iccādinā uddīpanavibhāvā dassitā. 『『Yuvāna』』nti iminā ālambaṇavibhāvo. Itthī hi purisassa, puriso itthiyā ālambaṇavibhāvo. Pamodoti aññamaññābhiramaṇavasena āmodarūpo.

2. Idāni siṅgārādināmake teratyādike kamena niddisati 『『ramma』』iccādinā. Rammadesakalākālavesādipaṭisevanā ramaṇīyanirāvaraṇasucipavittavāsārahadeso rammagītikādikalā ratijanakavasantādianurūpakālo mālāgandhādi upasobhitakiriyādi manuññaveso, ādisaddena niddiṭṭhabhāsitamihitādiceti imesaṃ diṭṭhasutamutādīsu diṭṭhādimattamakatvā paññāya tena tenākārena punappunānubhavanena aññoññarattānaṃ aññamaññaṃ nimittānubyañjanasaṅkappavasenātirattānaṃ yuvānaṃ taruṇitthi purisānaṃ pamodo abhiramaṇavasena santoso pīti rati ruccate ruccanato 『『ratī』』ti vuccatīti. Imasmiṃ pakkhe rakāro sandhijo. Deso ca kalā ca kālo ca veso ceti ca, te ādayo yesamiti ca, rammā ca te desa…pe… vesādayo ceti ca, tesaṃ paṭi punappunaṃ sevanamiti ca, añño ca añño ceti ca, tesu rattāti ca vākyaṃ.

357.

Yutyā bhāvānubhāvā te,

Nibandhā posayanti naṃ;

Sopyā』yogavippayoga-

Sambhogānaṃ vasā tidhā.

357.『『Yutyā』』iccādi. Te yathāvuttā bhāvānubhāvā yutyā ālasiyauggatājigucchāvajjitā ye saṅkāussukkādayo bhāvā taṃbyañjakā tadanurūpā anubhāvā ca ayogādike siṅgāre yathā yathā yuñjanti, tādisiyāva yuttiyā nibandhā naṃ ratiṃ samposayanti, soyevamevaṃ posito siṅgāro nāma raso sampajjate. Sopi tidhāti sambandho. Tattha ayogo nāma pubbe asaṅgatānaṃ anurāgena saṅgamamicchantānaṃ itthipurisānamasaṅgamo. Atisayaviruḷhapemānamubhinnampi sileso vippayogo. Balavakāmāvesavisesānaṃ kāmīnaṃ dassanādisamañjanaṃ sambhogo.

我來將這段巴利文直譯成簡體中文： 355. 前說味滿足,悲忿等相悲忿等云何名味應成疑說"苦相"等。此歡喜"觀眾歡喜"等說苦相苦相悲等悲忿等境云何應若,非此過因如是毗山陀羅菩薩悲因子妻離生悲聽者今聞善人歡喜應歡喜因故作用假說滿足名應。事力悲味等得顯示悲等苦相住故聞者生喜義。苦相自性彼悲等及、悲初彼忿等及詞。 住情說 愛住情 356 樂處藝時相, 服等常修習; 青年互相愛, 歡喜樂受愛。 356. 欲顯示愛等差別說"樂"等。此中"樂處"等顯示勵起相。"青年"此顯示所緣相。女即男所緣相,男即女所緣相。歡喜即互樂力喜相。 356. 現在顯示愛等名彼愛等次第說"樂"等。樂處藝時相服等修習即可愛無礙凈凈住應處樂歌等藝生愛春等相應時鬘香等莊嚴業等悅服,初聲說詞顯示說笑等此等見聞觸等不作見等唯以慧彼等相再再經驗互相愛即互相相好思想力極愛青年即年少女男歡喜即樂力滿足喜樂受即受故說"樂"。此分中字喉音和聲。處與藝與時與服及、彼等初彼等及、樂與彼等處等及、彼等對再再習及、他與他及、彼等愛及詞。 357 正合情隨相, 結養育于彼; 彼亦成三種, 不合離聚力。 357. "正"等。彼等如說情隨相正即除怠粗厭等彼等疑求等情表彼等相隨相及不合等愛如如合,如是正結養育彼愛,彼如是養育即名味成。彼亦三種即系。此中不合即前不合隨愛慾合女男不合。極成長愛彼二粘離。強欲染差別欲者見等相遇聚。

1. Idāni ratiyā puṭṭhakāraṇaṃ puṭṭhapayogañca dasseti 『『yutyā』』iccādinā. Te bhāvānubhāvā niddiṭṭhabyabhicārībhāvesu ratyānurūpabyabhicārībhāvo tappakāsako anubhāvo ceti ime dve yutyā hetubhūtāya ayogavippayogasambhogasaṅkhatānaṃ tiṇṇaṃ siṅgārānaṃ anukūlatthena ratiyā viruddhattā ālasiyauggajigucchādike parivajjetvā saṅkāussukkādīnaṃ ratyānukūlabhāvānaṃ vasena yathāyogaṃ nibandhā kavīhi bandhā naṃ ratiṃ posayanti yathā tappakāsanena pūrenti sajjenti, evaṃ sajjito ratisiṅgāro nāma raso hoti. Sopi sāmaññena niddiṭṭhasiṅgārarasopi ayogavippayogasambhogānaṃ siṅgārānaṃ vasā bhedena tidhā bhavatīti. Tattha ayogo nāma pubbe aññamaññasaṅgamarahitānaṃ abhinavānurāgabalena saṅgamaṃ patthentānaṃ thīpumānaṃ asaṅgamo. Vippayogo nāma saṅgamātisayena viruḷhapemānaṃ thīpumānaṃ aññamaññavisileso. Sambhogo nāma balavakāmataṇhāvisesavasena yuttānaṃ kāminikāmukānaṃ aññamaññaṃ dassanādiassādo. Bhāvo ca anubhāvo ceti ca, ayogo ca vippayogo ca sambhogo ceti ca vākyaṃ.

Imamalaṅkāraṃ karontena ācariyasaṅgharakkhitamahāsāmipādena pana paramamadhurasaddhammāmataluddhasuddhasantānānaṃ tapodhanānaṃ aññarasāvabodhane payojanābhāvepi lokiyesu tesu tesu vohāresu asammohatthaṃ siṅgārādinavavidharasānaṃ lakkhaṇamattasseva dassitattā tadanurūpalakkhiyapariggahe asati lakkhaṇāvabodhassa subyattābhāvato vuttalakkhaṇāvabodhatthaṃ taṃtaṃlakkhaṇakathanānantaraṃ tassa tassa lakkhiyassa mukhamattaṃ dassetabbaṃ hoti. Heṭṭhā 『『rāgānatabbhutasarojamukhaṃ dharāyā』』tiādinā niddiṭṭhasambhogasiṅgārarasābhāseneva hasābhāsādīnaṃ aṭṭhannaṃ rasābhāsarūpassa bhāvābhāsassa, vibhāvābhāsassa, anubhāvābhāsassa ca ñātabbattā siṅgārarasassa lakkhiyamevaṃ veditabbaṃ.

Gītassarena upakaḍḍhiya nettarasmi-

Bandhaṃ karaṃva vivasañca karaggahena;

Yā tādisepi viniyojayi dukkare maṃ,

Serandatī adhigatā vidhinā mayajjāti.

Gītassarena hatthīnaṃ gītikāya piyattā gītikādhaninā upakaḍḍhiya attano samīpaṃ ākaḍḍhitvā nettarasmibandhaṃ nettasaṅkhātahatthācariyassa rajjunā bandhaṃ karaggahena hatthaggāhena soṇḍaggahaṇena vivasañca apagataicchācāraṃ paravasaṃ karaṃ iva hatthaṃ iva gītassarena attano līlopetagītikādhaninā upakaḍḍhiya attano samīpaṃ netvā nettarasmibandhaṃ attano nayanakantiyā paṭibandhaṃ karaggahena hatthaggāhena vivasañca apagatadhitiṃ mūḷhaṃ maṃ yā kantā tādisepi dukkare viniyojayi, sā irandatī irandatī nāma nāgamānavikā mayā ajja vidhinā bhāgyena adhigatā laddhāti.

我來將這段巴利文直譯成簡體中文： 357. 現在顯示愛增養因增用以"正"等。彼等情隨相說雜情中愛隨順雜情顯彼隨相及此二正即因愛不合離聚稱三愛順義愛違故除怠粗厭等疑求等愛順情力隨合結即詩人結養育彼愛如彼顯示充滿準備,如是準備愛味名味成。彼亦總說愛味亦不合離聚愛力差別三種。此中不合即前互無合以新愛力求合女男不合。離即合極成長愛女男互離。聚即強欲愛差別力合慾女欲男互見等受用。情與隨相及、不合與離與聚及詞。 造此莊嚴尊者僧護大師足雖極甜正法甘露欲凈相續苦行富者他味覺知無義亦世間彼等言說無迷義愛等九種味相唯顯示故隨相所相攝無相覺知不善明故說相覺知義彼彼相說后彼彼所相面唯應顯示。前"貪不奇蓮面地"等說聚愛味顯以笑顯等八味顯相情顯相隨顯知故愛味所相如是應知。 歌聲引近目光系, 手執使成無自在; 彼亦使我作難事, 今得仙達底依緣。 以歌聲因象愛歌故以歌聲引近己所引近目光系即目稱象師繩系以手執即手握即鼻握無自在即離意行屬他如手如以歌聲以己美飾歌聲引近引己所目光系即己目美系以手執即手握無自在即離定迷我彼愛者彼亦難事使用,彼仙達底即仙達底名龍女我今以緣以福得得。

Ettha gītassaranettarasmikaraggahasaṅkhatāhi imāhi padāvalīhi uddīpanavibhāvo dassito. Thiyā puriso ca, purisassa thī ca ālambaṇaṃ hotīti 『『sā irandatī mayā』』ti iminā ārammaṇavibhāvo dassito. 『『Upakaḍḍhiya bandhaṃ vivasa』』nti imehi kāmena uddīpitaṭhāyībhāvasaṅkhatā rati dassitā. 『『Tādisepi dukkare viniyojayī』』ti imehi ussāhādikā ca 『『vidhinā adhigatā mayajjā』』ti imehi harisādikā ca byabhicārībhāvā dassitā. Ratiyā viruddhe nibbedaālasiyauggatajigucchādike byabhicārībhāve vajjetvā vuttappakāravibhāvādike pakāsanto 『『gītassarene』』ccādikā ratippatītiyā anurūpaṃ payuttā kavippayogā idha anubhāvā nāma honti. Nāṭakādidassanīyasatthe abhinayo anubhāvo. Rammadesarammakālarammavesādayo tadabhāve ratiyā anuppajjanato sāmatthiyā gamyā bhavantīti evaṃ lakkhaṇānugatalakkhiyapariggāho sabbattha kātabbo. Evaṃ satibandhatthāvabodhakānaṃ sabbhānaṃ uppajjamānāyapītiyā kāraṇattā kāriyopacārena eso bandho raso nāma hotīti. Uparipi evameva.

Hassaṭhāyībhāva

358.

Vikārākatiādīhi,

Attano』tha parassa vā;

Hāso niddā samālasya-

Mucchādibyabhicāribhi;

Paripose siyā hasso,

Bhiyyo』tthipabhutīna so.

358.『『Vikāre』』ccādi. Vikārākati desavayādīnaṃ viparīto kesabandhanādi, so ādi yesaṃ aññākatyādinaccanādīnaṃ, tehi vibhāvehi hāso cetovikāso, sopi attano sambandhī vā atha parassa sambandhī vā, tattha yo vibhāvasāmatthiyāyevābhibyattiṃ yāti, so attaṭṭho. Yo pana vibhāvadassanā uppannāpi purisassa gambhīrattādinā chādito samāno purisantare hasatyābhibyatto, so paraṭṭho. So hāso niddādīhi byabhicārīhiyeva, anubhāvapakkhe ādisaddena akkhiphandanādayo gahitā. Paripose sati hasso nāma raso siyā. So hasso bhiyyo itthipabhutīnaṃ siyāti sambandho. Ettha pabhutisaddena nīcapakatayo saṅgaṇhanti.

1. Idāni hassarasassa posanākāraṃ dassetumāha 『『vikāra』』iccādi. Vikārākatiādīhi desavayoliṅgānaṃ viparītehi kesabandhagatiṭṭhitiādikehi, naccagītaādikehi ca duvidhehi ākatisaṅkhatehi hetubhūtehi attano vā atha parassa vā sambandhī so hāso ceto vikāsalakkhaṇo niddāsamālasyamucchādibyabhicāribhi niddāsamaālasyamucchāakkhiphandanādīhi anubhāvehi sutasambandhena teheva niddāsamālasyamucchāsaṅkhatabyabhicārīhi karaṇabhūtehi paripose sati hasso hasso nāma raso siyā, so hasso bhiyyo itthipabhutīnaṃ, nīcapakatīnañca siyāti. Vikārā ca sā ākati ceti ca, so ādi yesanti ca, niddā ca samo ca ālasyañca mucchā ceti ca, te ādi yesaṃ akkhiphandanādīnaṃ anubhāvānanti ca, te ca byabhicārino ceti ca, itthī pabhuti yesaṃ nīcapakatīnanti ca vākyaṃ.

Hassappabheda

359.

Sitamiha vikāsinayanaṃ,

Kiñcā』lakkhiyadijantu taṃ hasitaṃ;

Madhurassaraṃ vihasitaṃ,

Saṃsasirokampamupahasitaṃ.

360.

Apahasitaṃ sañjala』kkhi,

Vikkhittaṅgaṃ bhavatya』tihasitaṃ;

Dve dve hassā kathitā ce』saṃ,

Jeṭṭhe majjhe』dhamepi ca kamaso.

359-

我來將這段巴利文直譯成簡體中文： 此中以歌聲目光手執稱此等句鏈顯示勵起相。女對男及,男對女及所緣故"彼仙達底我"此顯示所緣相。"引近系無自在"此等以欲勵起住情稱愛顯示。"彼亦難事使用"此等以求等及"以緣得今"此等以喜等及雜情顯示。愛違離貪怠粗厭等雜情除說相等顯示"歌聲"等愛解相應用詩用此名隨相。戲等可見論表示隨相。樂處樂時樂服等彼無愛不生故力知應如是相隨所相攝一切應作。如是結義覺知善人生喜因故作用假說此結名味。上亦如是。 笑住情 358 異形相等由, 自或復他者; 笑眠同怠迷, 等諸雜性俱; 養育成笑味, 最多女等彼。 358. "異"等。異形相即處年等相反髮束等,彼初彼等異相等舞等,彼等相笑即心異,彼亦自系或復他系,此中以相力即顯明,彼自處。又以相見生亦人深性等覆存他人笑顯明,彼他處。彼笑以眠等雜唯,隨相分初聲攝眼動等。養育有時笑名味應。彼笑最女等應即系。此中等聲攝下性。 358. 現在顯示笑味養育相說"異"等。異形相等即處年相相反髮束行立等,舞歌等及二種相稱因自或復他系彼笑即心開相眠同怠迷等雜以眠同怠迷眼動等隨相聞系彼等眠同怠迷稱雜為具養育有笑笑名味應,彼笑最女等,下性等應。異與彼相及、彼初彼等及、眠與同與怠與迷及、彼初彼等眼動等隨相及、彼等與雜及、女初彼等下性及詞。 笑差別 359 微笑開眼此, 少顯眾生彼; 甜聲名悅笑, 搖頭名上笑。 360 對笑眼流淚, 散支成極笑; 說笑各兩種, 上中下次第。 359-;

1. Hasse bhedamāha 『『sita』』miccādinā. Iha hasse vikāsīni nayanāni yassa taṃ sitaṃ, kiñci ālakkhiyā dijā dantā yassa taṃ hasitaṃ. Evaṃ madhuro saro saddo yassa taṃ vihasitaṃ. Aṃsasirokampena saha vattamānaṃ upahasitaṃ, saha jalena assunā vattamānāni akkhīni yassa taṃ apahasitaṃ. Vikkhittāni ito tato pasāritāni aṅgāni yassa taṃ atihasitaṃ nāma. Esañca sitādīnaṃ majjhe dve dve hassā ādito paṭṭhāya kamaso yathākkamena jeṭṭhe majjhe adhamepi ca kathitāti sambandho. Purātanehīti viññāyati.

359-360. Idāni hassabhedaṃ dasseti 『『sita』』miccādinā. Iha imasmiṃ hassavisaye vikāsinayanaṃ vivaṭanayanaṃ sitaṃ nāma. Kiñci ālakkhiyadijaṃ tu kiñci dissamānadantaṃ, taṃ hasitaṃ nāma. Madhurassaraṃ madhuranādaṃ vihasitaṃ nāma. Saṃsasirokampaṃ aṃsasirokampasahitaṃ upahasitaṃ nāma. Sajalakkhi assuvilocanasahitaṃ apahasitaṃ nāma. Vikkhittaṅgaṃ aṭṭhāne pasāraṇavasena vikkhittahatthapādādiavayavavantaṃ atihasitaṃ nāma bhavati. Esaṃ channaṃ kamaso kamena dve dve jeṭṭhe majjhe adhamepi visaye kathitā purātanehi bhāsitāti. Vikāsīni nayanāni asseti ca, kiñci īsakaṃ ālakkhiyā dijā yasseti ca, madhuro saro asseti ca, aṃso ca siro ceti ca, aṃsasiraso kampoti ca, tena saha vattatīti ca, saha jalena vattamānāni akkhīni yasseti ca, anusvarāgamo. Vikkhittāni aṅgāni yasseti ca vākyaṃ. Sitahasitadvayaṃ uttame, vihasitaupahasitadvayaṃ majjhime, apahasitaatihasitadvayaṃ adhame vattate. Evaṃ sitādayo anurūpavibhāvādinā payuttā ime rasā』vatthaṃ pāpuṇantīti adhippāyo.

Hassarasassa evamudāharaṇaṃ ñātabbaṃ –

Pūjesi kaṇṭhamaṇinā api yo pasanno,

Dhamme purā』samadhuraṃ vidhuraṃ sa hantuṃ;

Gopentiyāpi vacanena thiyā sabhāvaṃ;

Bhattiṃ akāsi pharuse mayi nāgarājāti.

Yo purā pubbe dhamme tassa dhammakathane pasanno kaṇṭhamaṇinā api attano anagghakaṇṭhamaṇināpi taṃ pūjesi, so nāgarājā sabhāvaṃ attano adhippāyaṃ gopentiyā api thiyā vacanena itthiyā vacanena asamadhuraṃ tulyarahitaṃ vidhuraṃ vidhurapaṇḍitaṃ hantuṃ vināsanatthaṃ pharuse caṇḍe mayi bhattiṃ akāsīti. Iha ekasmiṃyeva vatthuni nāgarājassa pasādavadhavidhānādiviparītappavatti ālambaṇavibhāvo, paṭhamaṃ anagghapiyavatthūhi pūjitabhāvo ca bodhisattassa atulyabhāvo ca itthivacanassa sampaṭicchanabhāvo ca tassādhippāyassa aññātabhāvo ca puṇṇakassa caṇḍabhāvo ceti imehi sabbavacanehi uddīpanavibhāvo dassito. Imehi uddīpitaṭhāyībhāvasaṅkhato hāso vākyasāmatthiyā pakāsito hāsavirodhinibbedādivajjitā samālasiyasantosaassuvepathādikā byabhicārībhāvā sāttikābhāvā ca evaṃ sāmatthiyena dīpitā. Tadanurūpavibhāvādipakāsakā yathāvuttakavippayogā anubhāvā nāma honti. Hassabhedena majjhime purise vattabbāpi hasitaupahasitā dve imā daṭṭhabbā.

Karuṇāṭhāyībhāva

361.

Sokarūpo tu karuṇo-

Niṭṭhapattiṭṭhanāsato;

Tatthā』nubhāvā rudita-

Palayatthambhakādayo;

Visādālasyamaraṇa-

Cintādī byabhicārino.

我來將這段巴利文直譯成簡體中文： 360. 笑差別說"微"等。此中笑開眼彼者彼微笑,少顯齒彼者彼笑。如是甜聲聲彼者彼悅笑。肩頭搖俱行上笑,與淚眼俱行彼者彼對笑。散即此彼伸肢彼者彼名極笑。此等微等中兩兩笑從初次第如次上中下亦說即系。古者即知。 359-360. 現在顯示笑差別以"微"等。此此笑境開眼即開眼名微笑。少顯齒即少見齒,彼名笑。甜聲即甜音名悅笑。肩頭搖即肩頭搖俱名上笑。流淚眼即淚目俱名對笑。散支即非處伸力散手足等支具名極笑。此六次第次兩兩上中下亦境說古者說。開眼彼及、少少顯齒彼及、甜聲彼及、肩與頭及、肩頭搖及、彼俱行及、與淚行眼彼及、鼻音加。散支彼及詞。微笑二上,悅笑上笑二中,對笑極笑二下行。如是微等隨相等用此等味位得義。 笑味如是例應知 - 供以頸珠亦敬信, 法中前無等毗晝滅; 雖女語言藏自性, 對我粗暴作龍敬。 彼前前法彼法說敬信以頸珠亦己無價頸珠亦彼供養,彼龍王藏自性己意雖女語以女語無等即無等毗晝即毗晝賢滅即滅義粗暴即暴我敬作。此一事中龍王信殺造等相違行所緣相,初無價愛物供養及菩薩無等及女語受及彼意不知及弗那迦暴性及此等一切語勵起相顯示。此等勵起住情稱笑語力顯示笑違離貪等除同怠喜淚動等雜情實情及如是力明示。隨相等顯示如說詩用名隨相。笑差別中上人應說笑上笑二此應見。 悲住情 361 悲相即悲者, 惡至位滅故; 此隨相哭泣, 逃僵等為初; 失意怠死亡, 思等為雜性。

361.『『Soke』』ccādi. Aniṭṭhassa puttaviyogādino desanikkaḍḍhanādino patti ca iṭṭhassa dhammassa, dhanādino vā nāso ca tato vibhāvabhūtehi sampanno sokarūpo sokasabhāvo tu karuṇo raso nāma. Tattha uttamānaṃ soko puttaviyogādianiṭṭhuppattito, dhammādiiṭṭhanāsato ca jāyate. Nīcānaṃ tu desanikkaḍḍhanādianiṭṭhuppattito, dhanādiiṭṭhanāsato ca, paresaṃ dhanādināsato tu uttamasseva mahākāruṇikattā, sesaṃ subodhaṃ. Anubhāvo panettha yathocityaṃ nirūpayitabbo.

1. Idāni karuṇārasaposanakkamaṃ dasseti 『『soka』』iccādinā. Aniṭṭhappattiṭṭhanāsato puttaviyogādino, desacāgādino vā aniṭṭhassa uppatti ca sīlādino, dhanādino vā iṭṭhassa kantivatthuno vināso cāti imehi ālambaṇavibhāvehi karaṇabhūtehi uppanno sokarūpo tu sokasabhāvo pana karuṇo karuṇāraso nāma hoti. Tattha karuṇārase ruditapalayatthambhakādayo rudito palayo thambhotiādayo anubhāvā nāma bhavantīti. Thambhādīnaṃ sarūpo heṭṭhā vuttova. Visādaālasyamaraṇacintādayo byabhicārino tasmiṃyeva byabhicārino bhavanti. Iha puttaviyogādianiṭṭhappattiyā ca sīladhammādiiṭṭhanāsanena ca uttamānaṃ soko uppajjati, desacāgādianiṭṭhappattiyā ca dhanādiiṭṭhanāsanena ca nīcānaṃ. Aññesaṃ dhanādivināsanena pana mahākaruṇikattā uttamasseva uppajjati. Tasmiṃ visaye so soko sesānaṃ nuppajjati. Tasmā yathārahaṃ payogo kātabbo. Sokassa rūpo sabhāvoti ca, aniṭṭhassa pattīti ca, iṭṭhassa nāsoti ca, aniṭṭhappatti ca iṭṭhanāso ceti ca, ruditañca palayo ca thambhako ceti ca, te ādi yesamiti ca, visādo ca ālasyañca maraṇañca cintā ceti ca, tā ādi yesamiti ca vākyaṃ. Imassa karuṇārasassa lakkhiyamevaṃ daṭṭhabbaṃ –

Ākaḍḍhite』kasatarājapurakkhato yo,

Dhammena āsanamalaṃkurute jinova;

So assavālamavalambiya dāni nīto,

Yakkhena lokatilako kurute kimekoti.

Yo ekasatarājapurakkhato rājūnaṃ ekasatena parivārito jino iva buddho iva dhammena madhuradhammakathanena āsanaṃ dhammāsanaṃ alaṃkurute sajjeti, lokatilako lokassa piyatāya tilakālaṅkārabhūto so vidhurapaṇḍito yakkhena puṇṇakena ākaḍḍhito hutvā nīto assavālaṃ avalambiya idāni eko kiṃ kuruteti. Ihānītoti dassitapiyavatthuviyogo sokassa ālambaṇavibhāvo hoti. 『『Ākaḍḍhitekasatarāje』』ccādinā sakalena vākyena uddīpanavibhāvo dassito, uddīpitasokasaṅkhātaṭhāyībhāvo ca visādālasyacintādiko byabhicārībhāvo ca ruditapalayathambhakādikā vibhāvādibodhakaanubhāvā ca vākyasāmatthiyena dīpitā honti.

Ruddaṭhāyībhāva

362.

Kodho macchariyādīhi, pose tāsamadādibhi;

Nayanāruṇatādīhi, ruddo nāma raso bhave.

362.『『Kodho』』iccādi, subodhaṃ. Ettha paṭhamena ādisaddena avikkhepaupahāsādayo vibhāvā gahitā, dutiyena uggasambhamādayo byabhicārino, tatiyena bhūkuṭipuraṇaoṭṭhanippīḷanādayo anubhāvā.

我來將這段巴利文直譯成簡體中文： 361. "悲"等。不善即子離等處放等得及善法,財等或滅及彼相為悲相悲自性即悲味名。此中上者悲因子離等不善生,法等善滅及生。下者即處放等不善生,財等善滅及,他財等滅即上者因大悲,余易解。隨相此隨妙應觀察。 361. 現在顯示悲味養育次第說"悲"等。不善得善滅即子離等,處舍等或不善生及戒等,財等或善愛事滅及此等所緣相為具生悲相即悲自性即悲即悲味名。此悲味中哭泣逃僵等即哭泣逃僵等為隨相名。僵等自性前說。失意怠死思等雜性彼即雜性。此中子離等不善得及戒法等善滅及上者悲生,處舍等不善得及財等善滅及下者。他財等滅即大悲故上者生。彼境彼悲余不生。故隨應用應作。悲相自性及、不善得及、善滅及、不善得與善滅及、哭泣與逃與僵及、彼等初彼等及、失意與怠與死與思及、彼等初彼等及詞。此悲味所相如是應見 - 百王前引導彼者, 以法莊嚴座如勝; 今持馬尾被引去, 世中殊勝作何獨。 彼百王前即諸王百圍如勝即如佛以法即甜法說座即法座莊嚴準備,世殊即世愛故殊勝莊嚴彼毗晝賢被夜叉弗那迦引去被引馬尾持今獨作何。此引去即顯示愛事離悲所緣相。"百王前引"等一切語勵起相顯示,勵起悲稱住情及失意怠思等雜性及哭泣逃僵等相等覺隨相及語力明示。 忿住情 362 忿以慳等由, 養恐怒等俱; 眼赤等隨相, 忿名味應成。 362. "忿"等,易解。此中初以等聲攝無散輕等相攝,二以猛惶等雜性,三以眉滿唇壓等隨相。

1. Idāni ruddarasassa posanakkamaṃ dasseti 『『kodho』』iccādinā. Kodho macchariyādīhi macchariyaavikkhepaupahāsādīhi ālambaṇādīhi vibhāvehi ca hetubhūtehi tāsamadādīhi tāsamadauggatasambhamādīhi byabhicārībhāvehi ca nayanāruṇatādīhi nettarattasubhaṅgaoṭṭhapīḷanādīhi anubhāvehi ca karaṇabhūtehi pose sati ruddo nāma raso bhaveti. Macchariyaṃ ādi yesanti ca, tāso ca mado ceti ca, te ādi yesamiti ca, nayanāni ca tāni aruṇāni cāti ca, tesaṃ bhāvoti ca, sā ādi yesamiti ca vākyaṃ.

Ruddarasassa udāharaṇamevaṃ daṭṭhabbaṃ –

Yakkhena bho adhigatosi manussabhakkhe,

Nā』ssassa vāla』mavalamba puraṃ avekkha;

Verambhavātamukhacuṇṇitasabbagatto,

Macco kathaṃ punapi passati jīvalokanti.

Bho manussabhakkhena yakkhena adhigatosi gahito asi, assassa vālamavalamba vāladhiṃ gahetvā idāneva puraṃ avekkha tuyhaṃ nagaraṃ olokehi, tatheva hi verambhavātamukhacuṇṇitasabbagatto verambhavātassa abhimukhicuṇṇitasakalasarīro macco manusso jīvalokaṃ sattalokaṃ punapi kathaṃ passatīti. Iha macchariyādivibhāvā ca kodhādisaṅkhāto ṭhāyībhāvo ca vākyasāmatthiyā dīpitā honti, aparaddhena tāsamadauggatādibyabhicārībhāvā vibhāvitā honti. Samudāyena nayanāruṇatādayo anubhāvā sūcitā honti.

Vīraṭhāyībhāva

363.

Patāpavikkamādīhu-ssāho viroti saññito;

Raṇadānadayāyogā, vīro』yaṃ tividho bhave;

Tevā』nubhāvā dhitima-tyādayo byabhicārino.

363.『『Patāpi』』ccādi. Patāpo sattusantāpakārī tejo, vikkamo paramaṇḍalakkamantaṃ, te ādayo yesaṃ balāvikkhepādīnaṃ paṭipuggalagatānaṃ vibhāvānaṃ, tehi jāto ussāho rasattamāpanno vīro rasoti saññito, ayaṃ vīro raṇadānadayāyogā tividho bhave yuddhavīro dānavīro dayāvīroti, te yuddhakaraṇādayo eva tattha anubhāvā bhavanti. Dhitimatiuggatādayo byabhicārino bhavantīti.

我來將這段巴利文直譯成簡體中文： 362. 現在顯示忿味養育次第說"忿"等。忿以慳等即慳無散輕等所緣等相及為因恐怒等即恐怒猛惶等雜性及眼赤等即目赤皺眉唇壓等隨相及為具養育有忿名味成。慳初彼等及、恐與怒及、彼等初彼等及、眼與彼等赤及、彼等性及、彼等初彼等及詞。 忿味例如是應見 - 夜叉哉得汝食人者, 莫持馬尾觀城去; 毗藍婆風面碎遍身, 人云何復見生世。 哉食人夜叉得汝獲汝,莫持馬尾持發即今觀城汝城看,如是因毗藍婆風面碎遍身即毗藍婆風對面碎全身人即人生世即有情世復云何見。此慳等相及忿等稱住情及語力明示,犯者恐怒猛等雜性顯示。總體眼赤等隨相指示。 勇住情 363 威勇等精進, 稱說為勇者; 戰施與悲合, 此勇成三種; 彼等隨相智, 過等為雜性。 363. "威"等。威即敵懼作威,勇即入他境,彼等初彼等力散等對人相彼等生精進得味性勇味稱說,此勇戰施悲合三種即戰勇施勇悲勇,彼等戰作等即此隨相。智過猛等雜性。

1. Idāni vīrarasabhedaṃ, posanakkamañca dasseti 『『patāpa』』iccādinā. Patāpavikkamādīhi aññarājūnaṃ daṇḍajatejasaṅkhatapatāpo, tesameva paramaṇḍalakkamanasaṅkhātavikkamo phalabhedo cetiādīhi uppanno ussāho vīroti vīrarasoti saññito kavīhi ñāto, ayaṃ vīraraso raṇadānadayāyogā yuddhacāgakaruṇāyogena hetubhūtena tividho bhave. Te eva raṇadānadayā eva imā anubhāvā nāma honti. Dhitimatyādayo dhitimatiuggatagabbādayo byabhicārino bhāvā hontīti. Yuddhavīradānavīradayāvīravasena vīraraso tividho hoti. Patāpo ca vikkamo ceti ca, te ādi yesamiti ca, raṇo ca dānañca dayā ceti ca, tāhi yogoti ca, tayo vidhā pakārā assāti ca, dhiti ca mati ceti ca, tā ādi yesamiti ca vākyaṃ.

Vīrarasassa udāharaṇamevaṃ daṭṭhabbaṃ –

Viññāpetvā kuveraṃ sumahati-

Mapi ce』kovakumbhaṇḍasenaṃ,

Uttāsetvā gahetvā maṇiratanavaraṃ

Lakkhamādhāya jūte;

Jetvā korabyarājaṃ sacivaratana-

Muddhacca raññaṃ satamhā,

Etthānetvā』diyissaṃ suyuvatiratanaṃ

Ko mame』ttha』tthi bhāroti.

Kuveraṃ vessavaṇamahārājaṃ viññāpetvā bodhetvā sumahatimapi kumbhaṇḍasenaṃ atimahantiṃ kumbhaṇḍasenaṃ ekova uttāsetvā bhayaṃ janetvā maṇiratanavaraṃ gahetvā jūte akkhakīḷāyaṃ lakkhaṃ ādhāya ṭhapetvā korabyarājaṃ jetvā raññaṃ satamhā rājasambandhinā satena sacivaratanaṃ amaccaratanaṃ uddhacca uddharitvā etthānetvā suyuvatiratanaṃ sobhanaitthiratanaṃ ādiyissaṃ gaṇhissāmi, ettha yathāvuttesu mama ko bhāro atthīti. Ettha 『『ko mametthatthi bhāro』』ti iminā ussāhasaṅkhāto ṭhāyībhāvo pakāsito. Etassa uppattiuddīpanesu kāraṇabhūtassa itthiratanassa ādānakhyātanāgarājagatapatāpavikkamādivibhāvo ca, taṃtaṃrūpappakāsakakavivacanasaṅkhātānubhāvo ca 『『viññāpetvā』』iccādinā vākyasāmatthiyena paṭipādanīyā honti. 『『Sumahatimapi kumbhaṇḍasenaṃ eko』』ti ca, 『『raññaṃ satamhā sacivaratanamuddhaccā』』ti ca imehi dhitiuggatagabbādayo ca, 『『viññāpetvā kuvera』』nti ca, 『『uttāsetvā korabyarāja』』nti ca, 『『etthānetvā iccādayo』』ti ca imehi matyādayo ca byabhicārino bhāvā vibhāvitā honti. Imehi vibhāvānubhāvabyabhicārībhāvehi yuddhavīraraso positoti daṭṭhabbo. Imināyeva nayena dānavīrādayo viññātabbā.

Bhayaṭhāyībhāva

364.

Vikārisanasattādi-

Bhayukkaṃso bhayānako;

Sedādayo』nubhāve』ttha,

Tāsādī byabhicārino.

364.『『Vikāri』』ccādi. Vikāri asabhāvappavatto viruddho sano saddo satto ca, te ādayo yesaṃ suññāraññādīnaṃ itthinīcappakatisambhavantānaṃ, vibhāvānaṃ, guruādīnaṃ vā uttamānaṃ, tehi jātassa bhayassa, kittimassa vā ukkaṃso bhayānako nāma raso. Ettha sedakampanapādacalanādayo anubhāvā, tāsādayo byabhicārino.

我來將這段巴利文直譯成簡體中文： 363. 現在顯示勇味差別及養育次第說"威"等。威勇等即他王杖火稱威,彼等入他境稱勇果差等生精進勇即勇味詩人知,此勇味戰施悲合即戰舍悲合為因三種。彼等戰施悲等即此等隨相名。智過等即智過猛膽等雜性。戰勇施勇悲勇力勇味三種。威與勇及、彼等初彼等及、戰與施與悲及、彼等合及、三種相彼及、智與解及、彼等初彼等及詞。 勇味例如是應見 - 告知俱毗羅極大亦 獨一夜叉軍眾等, 驚怖取得勝寶珠 賭博下賭百萬數; 勝忙毗羅王眾臣 寶珠奪取百王中, 此來必取美女寶 誰於此我有重擔。 告知俱毗羅即毗沙門大王覺悟極大亦夜叉軍即極大夜叉軍獨一驚怖即生怖取勝寶珠賭博骰戲百萬下即置忙毗羅王勝百王中王系百眾臣寶即大臣寶奪即取此來美女寶即美女寶必取,此如說我何重擔有。此"誰於此我有重擔"此顯示精進稱住情。此生勵起因為女寶取顯龍王威勇等相及,彼彼形顯示詩語稱隨相及"告知"等語力應成。"極大亦夜叉軍獨"及,"百王中眾臣寶奪"及此等智過猛膽等及,"告知俱毗羅"及,"驚怖忙毗羅王"及,"此來等"及此等解等及雜性顯示。此等相隨相雜性戰勇味養育應見。此理施勇等應知。 怖住情 364 異聲眾生等, 怖畏增可怖; 汗等為隨相, 恐等為雜性。 364. "異"等。異即非自性行相違聲聲眾生及,彼等初彼等空林等女下性生,相大等或上者,彼等生怖,稱或增可怖名味。此汗動足動等隨相,恐等雜性。;

1. Idāni bhayānakarasassa posanakkamaṃ dasseti 『『vikāri』』ccādinā. Vikārisanasattādibhayukkaṃso pakativirahena vikāravantehi viruddhehi asanisaddādisaddehi, rakkhasādisattehi vā vibhāvehi hetubhūtehi sañjāto sābhāviko, kittimo vā bhayapaṭibandho ukkaṃso bhayānakaraso nāma hoti. Ettha bhayānakarasavisaye sedādayo dāhasarīrakampanādayo anubhāvā kāyikavācasikappayogasaṅkhatā anubhāvā honti. Tāsādī byabhicārino tāsasaṅkādayo iha byabhicārībhāvā hontīti. Sano ca satto ceti ca, vikāro etesaṃ atthīti ca, vikārino ca te sanasattā ceti ca, te ādayo yesaṃ suññāraññādīnamiti ca, tehi jātaṃ bhayamiti ca, majjhe padalopo, tassa ukkaṃsoti ca, sedo ādi yesaṃ kampanādīnamiti ca, tāso ādi yesaṃ saṅkādīnamiti ca vākyaṃ. Itthinīcappakatikānaṃ bhayahetu vikārisanasattādi, uttamānaṃ guruādi.

Ettha lakkhiyamevaṃ veditabbaṃ –

Yaṃ diṭṭhisatthapatanena paripphurantī,

Kumbhaṇḍarakkhasacamū gamitā samantā;

Ācakkavāḷanaga』massagataṃ purīva,

Bhoto muhuṃ muhu』mapassi sa puṇṇako』hanti.

Diṭṭhisatthapatanena diṭṭhisallasampātanena paripphurantī kampamānā samantā parisamantato ācakkavāḷanagaṃ cakkavāḷapabbatāvadhi gamitā palāpitā kumbhaṇḍarakkhasacamū kumbhaṇḍarakkhasānaṃ senā yaṃ assagataṃ assapiṭṭhe nisinnakaṃ bhoto bhavataṃ tumhākaṃ purī iva puriyā dassanamiva muhuṃ muhuṃ apassi khaṇe khaṇe apassittha, so ahaṃ puṇṇako nāma yakkhoti. Ettha 『『diṭṭhisatthapatanenā』』ti diṭṭhisatthāropanena ca 『『sa puṇṇako aha』』nti iminā ca bhayajananassa hetubhūtaviruddhasattasaṅkhātā vibhāvā niddiṭṭhā, 『『muhuṃ muhu』mapassī』』ti rasāvatthasampattabhayukkaṃsasaṅkhato ṭhāyībhāvo vibhāvito, 『『kumbhaṇḍarakkhasacamū gamitā samantā ācakkavāḷanaga』』nti tāsasaṅkādikā byabhicārino bhāvā jotitā. 『『Paripphurantī』』ti sedakampādayo anubhāvā dassitā honti.

Jigucchāṭhāyībhāva

365.

Jigucchā rudhirādīhi,

Pūtyādīhi virāgato;

Bībhaccho khobhanu』bbegī,

Kamena karuṇāyuto;

Nāsāvikunanādīhi,

Saṅkādīhi』ssa posanaṃ.

365.『『Jigucchā』』iccādi. Rudhirantādīhi pūtikimiādīhi virāgato ca jātā jigucchā garahā kamena khobhano ubbegī karuṇāyuto ca bībhaccho bhavati, nāsāvikunanamukhacchadanādīhi anubhāvehi, saṅkāvegādīhi byabhicārīhi ca assa posanaṃ bhavatīti.

我來將這段巴利文直譯成簡體中文： 364. 現在顯示可怖味養育次第說"異"等。異聲眾生等怖增即自性離異相相違雷聲等聲,羅剎等眾生或相為因生自性,稱或怖系增可怖味名。此可怖味境汗等熱身動等隨相身語用稱隨相。恐等雜性恐疑等此雜性。聲與眾生及、異彼等有及、異者與彼聲眾生及、彼等初彼等空林等及、彼等生怖及、中詞漏、彼增及、汗初彼等動等及、恐初彼等疑等及詞。女下性怖因異聲眾生等,上者師等。 此所相如是應知 - 見劍射落遍震動, 夜叉羅剎軍四方; 至輪圍山如城汝, 數數不見我弗那。 見劍射落即見箭射落遍震動即動搖四方即周遍至輪圍山即輪圍山邊驅夜叉羅剎軍即夜叉羅剎軍彼乘馬即坐馬背尊即尊汝等如城即如城見數數不見瞬瞬不見,彼我弗那名夜叉。此"見劍射落"即見劍升及"彼弗那我"此及怖生因為相違眾生稱相說,"數數不見"即味位得怖增稱住情顯示,"夜叉羅剎軍四方至輪圍山"即恐疑等雜性明示。"遍震動"即汗動等隨相顯示。 厭住情 365 厭以血等由, 腐等由離貪; 可厭動驚怖, 次第與悲合; 鼻皺等彼等, 疑等彼養育。 365. "厭"等。血肉等腐蟲等離貪及生厭即呵責次第動驚怖悲合及可厭成,鼻皺口掩等隨相,疑驚等雜性及彼養育。;

1. Idāni bībhaccharasassa posanakkamaṃ dasseti 『『jigucchā』』iccādinā. Rudhirādīhi rattantaguṇādīhi ca, pūtyādīhi pūtikimiādīhi ca, virāgato virattabhāvena cāti imehi tīhi vibhāvehi hetubhūtehi uppajjamānā jigucchā kamena rudhirādīnaṃ tiṇṇaṃ vibhāvānaṃ paṭipāṭiyā khobhano anavaṭṭhāno asamāhito ubbegī ubbegavā karuṇāyuto sokarūpena sahito cāti evaṃ bībhaccho raso nāma hoti. Nāsāvikunanādīhi nāsasaṅkocanamukhapidahanādīhi anubhāvehi ca saṅkādīhi ca saṅkāāvegādīhi byabhicārībhāvehi ca karaṇabhūtehi assa bībhaccharasassa posanaṃ hotīti. Rudhirādīsu tīsu padesu, khobhanādīsu tīsu ca gamyamānattā avuttopi casaddo yojetabbo, tasmā khobhanādīhi tīhi yuttova bībhaccharaso nāmāti daṭṭhabbo. Rudhiraṃ ādi yesaṃ antādīnamiti ca, pūtiādi yesaṃ kimiādīnamiti ca, ubbego assa bībhacchassa atthīti ca, karuṇena āyutoti ca, nāsāya vikunanaṃ saṅkocanamiti ca, taṃ ādi yesaṃ mukhacchādanādīnamiti ca, saṅkā ādi yesaṃ āvegādīnamiti ca vākyaṃ.

Imassa bībhacchassodāharaṇamevaṃ veditabbaṃ –

Yakkhā maccakaraṅkakaṅkanadharā ye nimmitā puṇṇake-

Nu』ttaṃsīkatapāṇipallavadharā hārīkatantoragā;

Littā lohitakuṅkumehi vidhurene』te pivantā vasā-

Majjaṃ sīsakapālapātihi pure dhuttā viyo』pekkhitāti.

Puṇṇakena yakkhena nimmitā maccakaraṅkakaṅkanadharā manussaṭṭhisaṅkhātakarabhūsanadhārino uttaṃsīkatapāṇipallavadharā matthakamālikatahatthatalasaṅkhatapallavadhārino hārīkatantoragā muttāhārīkatamanussantasaṅkhātauragasampayuttā lohitakuṅkumehi rudhirasaṅkhātakuṅkumakakkehi littā sīsakapālapātihi sīsakapālasaṅkhātehi sarāvehi vasāmajjaṃ vasāsaṅkhātasuraṃ pure abhimukhe pivantā ye yakkhā siyuṃ, ete yakkhā vidhurena paṇḍitena dhuttā viya nagare surādhuttā viya upekkhitā hontīti. Iha 『『littā lohitakuṅkumehī』』ti ca 『『uttaṃsīkatapāṇipallavadharā』』ti ca 『『hārīkatantoragā』』ti ca imehi cittakkhobhakāraṇabhūto rudhirādivibhāvo ca, 『『maccakaraṅkakaṅkanaro』』ti ca 『『sīsakapālapātihi vasāmajjaṃ pivantā』』ti ca imehi ubbegavantasabhāvassa hetubhūto pūtyādivibhāvo ca pakāsito. Karuṇāyutasabhāvassa kāraṇabhūtavirajjanavibhāvo ca nāsāvikunanādianubhāvo ca saṅkāvegādibyabhicārībhāvo ca bībhacchasaṅkhātaṭhāyībhāvo cāti ime sabbe vākyasāmatthiyena gammāti veditabbā.

Vimhayaṭhāyībhāva

366.

Atilokapadatthehi,

Vimhayo』yaṃ raso』bbhuto;

Tassā』nubhāvā sedassu-

Sādhuvādādayo siyuṃ;

Tāsāvegadhitippaññā,

Honte』ttha byabhicārino.

366.『『Ati』』ccādi. Atilokehi lokātivuttīhi māyādibbagehārāmādīhi padatthehi jāto ayaṃ vimhayo cittavikārasaṅkhāto ṭhāyībhāvo abbhuto raso nāma. Sedaassusādhuvādaromañcādayo tassa anubhāvā siyuṃ, tāsādayo byabhicārino hontīti.

我來將這段巴利文直譯成簡體中文： 365. 現在顯示可厭味養育次第說"厭"等。血等即血肉髓等及,腐等即腐蟲等及,離貪即離染性及此等三相為因生厭次第血等三相次第動即不定不定驚怖即有驚悲合即與悲相俱及如是可厭味名。鼻皺等即鼻縮口覆等隨相及疑等即疑驚等雜性及為具彼可厭味養育。血等三詞,動等三及所知故未說亦及字應連,故動等三俱即可厭味名應見。血初彼等內等及、腐初彼等蟲等及、驚彼可厭有及、與悲合及、鼻皺縮及、彼初彼等口覆等及、疑初彼等驚等及詞。 此可厭例如是應知： 夜叉人骨環瓔持彼造弗那迦, 頂飾手枝持者項飾蛇身者; 涂血鬱金彼等毗晝飲脂酒, 顱骨缽中前如賭徒觀看。 弗那迦夜叉造人骨環瓔持即人骨稱瓔飾持頂飾手枝持即頂華鬘手掌稱枝持項飾蛇身即珠項飾人身稱蛇俱血鬱金即血稱鬱金泥塗顱骨缽即顱骨稱缽脂酒即脂稱酒前即面飲彼夜叉應,此等夜叉毗晝賢如賭徒即如城賭徒觀看。此"涂血鬱金"及"頂飾手枝持"及"項飾蛇身"及此等心動因為血等相及,"人骨環瓔"及"顱骨缽脂酒飲"及此等驚性因為腐等相及顯示。悲合性因離染相及鼻皺等隨相及疑驚等雜性及可厭稱住情及此等一切語力應知。 驚住情 366 超世間事等, 驚此味稱異; 彼隨相汗淚, 善叫等應成; 恐驚智慧等, 此為雜性。 366. "超"等。超世即世間過神通天宮園等事生此驚即心異稱住情異味名。汗淚善叫毛豎等彼隨相應,恐等雜性。

1. Idāni vimhayarasassa posanakkamaṃ dasseti 『『ati』』iccādinā. Atilokapadatthehi lokaṭṭhitimatikkamma pavattehi māyādibbabhavanaārāmavimānādipadatthehi hetubhūtehi uppajjamāno ayaṃ vimhayo cittabyāpanasaṅkhāto ṭhāyībhāvo abbhuto raso abbhutaraso nāma bhave, sedassusādhuvādādayo tassa abbhutarasassa anubhāvā siyuṃ, tāsāvegadhitippaññā ettha abbhutarasavisaye byabhicārino bhāvā hontīti. Atikkantā lokamiti ca, te ca te padatthā ceti ca, sādhuiti vādoti ca, sedo ca assu ca sādhuvādo ceti ca, te ādi yesaṃ romañcādīnamiti ca, tāso ca āvego ca dhiti ca paññā ceti ca vākyaṃ.

Imassa abbhutarasassodāharaṇamevaṃ daṭṭhabbaṃ –

Sa puṇṇakenā』haṭanekabhiṃsane-

Sva』ho naṭeneva suniccalo』calā;

Nipātito tena avaṃsiropataṃ,

Asantasaṃ taṃ mini diṭṭhiyaṭṭhiyāti.

So vidhurapaṇḍito puṇṇakena yakkhena naṭena iva anekavikāradassanakena nāṭakena viya āhaṭanekabhiṃsanesu bhayattamānītānekavidhabhiṃsanesu vattamānesu suniccalo tena puṇṇakena acalā saṭṭhiyojanubbedhakāḷāgiripabbatamatthakato nipātito avaṃsiropataṃ adhosīsaṃ patanto asantasaṃ evaṃ appatiṭṭhepi anuttasanto taṃ pabbataṃ diṭṭhiyaṭṭhiyā mini pamāṇamakāsi, aho acchariyanti. Ettha bhayahetumhi sati bhītiyā ca tattha parijānanābhāvassa ca lokasabhāvattā tamatikkamma bhayakaraṇe asantāsassa ca diṭṭhiyā pabbataminanassa ca pavattabhāvakathanena lokātikkantapadatthasaṅkhāto vibhāvo 『『asantasaṃ taṃ mini diṭṭhiyaṭṭhiyā』』ti iminā pakāsito. 『『Aho』』ti vacanena, tassa sāmatthiyena ca sādhuvādasedaassuādayo anubhāvā vibhāvitā. Tāsaāvegadhiticcādibyabhicārībhāvā, vimhayasaṅkhātaṭhāyībhāvo ca samuditavākyasāmatthiyena jotito.

Samaṭhāyībhāva

367.

Ṭhāyībhāvo samo mettā-

Dayāmodādisambhavo;

Bhāvādīhi tadu』kkaṃso,

Santo santanisevito.

Iti saṅgharakkhitamahāsāmipādaviracite

Subodhālaṅkāre

Rasabhāvāvabodho nāma pañcamo paricchedo.

Subodhālaṅkāro samatto.

367.『『Ṭhāyi』』ccādi. Mettādisambhavo samo upasamasaṅkhāto ṭhāyībhāvo bhavati, tadanurūpehi bhāvānubhāvehi tassa ukkaṃso yassa, so santo nāma raso bhavati, so ca santanisevitoti.

Iti subodhālaṅkāre mahāsāmināmikāyaṃ ṭīkāyaṃ

Rasabhāvāvabodho pañcamo paricchedo.

我來將這段巴利文直譯成簡體中文： 366. 現在顯示驚味養育次第說"超"等。超世事即超世間轉神通天宮園殿等事為因生此驚即心變稱住情異味名異味成,汗淚善叫等彼異味隨相應,恐驚智慧此異味境雜性。超世間及、彼等與事及、善即叫及、汗與淚與善叫及、彼等初彼等毛豎等及、恐與驚與智與慧及詞。 此異味例如是應見 - 彼弗那迦來多怖中, 嗚呼如舞師善不動不動者; 被彼拋下頭倒落, 無畏彼量見智杖。 彼毗晝賢被弗那迦夜叉如舞師即如多變示舞師來多怖中即運來諸種怖中行善不動被彼弗那迦不動六十由旬高黑山峰頂拋下頭倒即頭下落無畏即如是無依亦無懼彼山以見智杖量即作量,嗚呼希有。此怖因有時怖及彼了知無及世間性故超彼怖作無懼及以見量山及轉性說超世間事稱相"無畏彼量見智杖"此顯示。"嗚呼"語,彼力及善叫汗淚等隨相顯示。恐驚智等雜性,驚稱住情及總語力明示。 寂住情 367 住情寂慈悲, 喜等生為始; 性等彼增上, 寂寂者所習。 如是僧護大師造 顯明莊嚴 味性覺解名第五品。 顯明莊嚴竟。 367. "住"等。慈等生寂即安寂稱住情成,隨應性隨相彼增上彼,彼寂名味成,彼寂者習。 如是顯明莊嚴大師名注 味性覺解第五品。

1. Idāni santarasassa posanakkamaṃ dasseti 『『ṭhāyi』』ccādinā. Mettādayāmodādisambhavo mettākaruṇāpītiādivibhāvehi sambhūto samo kāyacittopasamo ṭhāyībhāvo nāma hoti, bhāvādīhi byabhicārībhāvādīhi karaṇabhūtehi, apica tassa samassa anurūpehi byabhicārībhāvānubhāvehi tadukkaṃso tassa ṭhāyībhāvassa ukkaṃsayutto santanisevito sādhūhi sevito santo santaraso nāma hotīti. Mettā ca dayā ca modo ceti ca, te ādayo yesamiti ca, tehi sambhavo yasseti ca, tassa ukkaṃso assa santasseti ca, sataṃ nisevitoti ca vākyaṃ.

Assa santarasassodāharaṇamevaṃ daṭṭhabbaṃ –

Entesu kesarikarīsva』pi veṭhayante,

Nāge nagaṃ madagaje viya veḷugumbaṃ;

Yakkhe vicālayati nocali īsakampi,

Santiṃ gatova vidhuro madhurāpi bhāvoti.

Kesarikarīsu sīhahatthīsu entesu api bhiṃsanākārena samīpamāgacchantesupi nāge veṭhayantepi nāgesu sarīraṃ veṭhayantesupi. Jātyāpekkhāyekavacanaṃ, veḷugumbaṃ madagaje viya vicālayati madagaḷitahatthimhi cālente iva yakkhe puṇṇake nagaṃ kāḷāgiripabbataṃ vicālayatipi anekappakāre cālentepi vidhuro paṇḍito santiṃ gatova nibbānaṃ ālambaṇakaraṇavasena sampatto viya phalasamāpattisamāpanno iva atha vā diṭṭhadhammanibbānasaṅkhatanirodhasamāpattisamāpanno viya īsakampi appakampi madhurā bhāvā api madhurasabhāvatopi no cali, nisinnaṭṭhānato pagevāti adhippāyo. Ettha dhāvanarodanakampanādīnaṃ karaṇabhūtaṃ sīhādīnamāgamanaṃ nāgaveṭhanaṃ pabbatakampanantiādīsu vattamānesupi nibbikārattena santiṃ gatoti iminā santarasassa pakatibhūte uddese dassito navamo ṭhāyībhāvo dassito hoti, etassa uppattiuddīpanānaṃ kāraṇabhūtā mettādayāmodādivibhāvā sāmatthiyā dassitā hontīti. Dhitimatisatiādayo tadanurūpabyabhicārībhāvā ca tādisānubhāvā ca 『『entesu veṭhayante vicālayatī』』ti iminā, sakalavākyasāmatthiyena ca pakāsitāti daṭṭhabbā.

Iti subodhālaṅkāranissaye

Rasabhāvāvabodho nāma pañcamo paricchedo.

我來將這段巴利文直譯成簡體中文： 367. 現在顯示寂味養育次第說"住"等。慈悲喜等生即慈悲喜等相生寂即身心安寂住情名,性等即雜性等為具,又彼寂隨應雜性隨相彼增即彼住情增俱寂者習即善人習寂即寂味名。慈與悲與喜及、彼等初彼等及、彼等生彼及、彼增彼寂及、善習及詞。 此寂味例如是應見 - 來時師子象亦纏繞時, 龍象山如醉象如竹叢; 夜叉動搖不動少許亦, 得寂毗晝甜美性亦然。 師子象即獅象來時亦恐相近來時亦龍纏時亦諸龍身纏時。類待單數,如竹叢如醉象即如流醉象動夜叉弗那迦山即黑山動亦多種動亦毗晝賢得寂即涅槃所緣力得如得果定如或見法涅槃稱滅定得如少許亦微許甜美性亦甜美性亦不動,坐處何況意。此奔哭動等為具獅等來龍纏山動等行亦無變故得寂此寂味本性顯示第九住情顯示,此生勵起因為慈悲喜等相力顯示。智解念等隨應雜性及如是隨相及"來時纏時動"此,全語力及顯示應見。 如是顯明莊嚴釋 味性覺解名第五品。

Subodhālaṅkāraṭīkā samattā.

顯明莊嚴註釋竟。