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.



我来为您翻译这段巴利文：
礼敬世尊、阿罗汉、正等正觉者。
庄严明解注疏
著作缘起
我礼敬那位至高无上的圣者，
他以无上莲足慈悲接引，
三界众生皆无障碍清净，
显示自身无与伦比殊胜。
在菩提树下战胜一切敌，
以大慈悲获得正法王位；
具足广大清净殊胜功德，
我今顶礼正法宝藏深奥。
他是功德至上的容器，
承载珍贵无上的法宝；
为诸智者所恭敬礼赞，
我今顶礼最上僧伽众。
以无量智慧搅动法海，
以殊胜智见获得精髓；
善解义理令他人欢喜，
我敬礼彼具德大导师。
1. 过失了知品第一
三宝礼赞解释
1.
佛陀面莲蕊中生出，
美丽言辞作众生归依，
愿此妙语满我心愿。

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.



我来为您翻译这段巴利文：
1.
此论作者在著作开始时，看到许多修行者因缺乏前行修习、性情未成熟、缺乏功德，又无其他方便，失去精进，遭遇百般苦难，心生怜悯，为了帮助他们，欲造偈颂特征之论。为求成就所愿，首先显示自己对正法天神的忆念，因此说"牟尼王"等偈颂。
有人问：既说"欲造偈颂特征之论"，为何要在此立论？因为不知特征者也能作偈颂。确实如此，但他们的偈颂或如虫蛀般杂乱，或仅是随学前人用法，或是因曾学习过论典。应当如是了知。
"愿言辞令我心喜悦"是此句的关联。这里的"言辞"，或指萨拉斯瓦蒂女神的别名，世人说她洁白无瑕，坐于如意白莲花蕊中。但"言辞"也指正等正觉者所说的正法，它是达成所愿的唯一庇护，无有违逆，因此此天神亦受尊崇。世人说萨拉斯瓦蒂天生能令心喜悦，而正法天神令心喜悦是因其远离一切过失、极其清净、持续不断地给予多重庇护。由此生轻安，由轻安生乐，由乐生定，由定能如实了知，则能不费力地领悟种种微妙的语义，从而成就所愿。他以婉转的表述祈愿获得其加持。
何以称为"牟尼王"？"牟尼"是知晓二世间者，"王"是在一切处行使最高主权者，既是牟尼又是王，或是牟尼中之王，即是正等正觉者。这是他的标志性称号。虽有其他同义词，但"牟尼王"一词最能确切表达诗人所欲表达的意义，最能增益文章的优美。因为他以了知二世间而对诸牟尼等具最上主权者行使主权，故能作为因缘令他人欢喜，这是很恰当的，也能增益其他词语的优美。如是，美丽的言辞生于如是者的莲花面中，因此成为归依，故而令心欢喜。他的面容如莲花，或以具备如是功德而称为莲花、莲华。其中心，由生起、产生于其中而为美好、无过的天神。而言语则连微细过失都不曾染着，故为无过，如后所说"具足功德庄严"等。因此，此天神能带来辩才等殊胜功德，成为众生的庇护。而言语则能遮止一切灾难、成就一切利乐，故成为究竟的庇护。由于本性是中性，此处不变更性别。用单数"我的"表示无傲慢，显示善人的行为。这是未分词的双关语，因为所用词语处处未曾显露。这种双关以婉转的表述处处增益文章之美。如后所说："在婉转表述中，双关增益美"。这是依简要方式的义理解释。若依广说方式，则可以种种方式解释义理。若如是，则文会过于庞大，故采用此种方式。

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.


我来为您翻译这段巴利文：
1.
这位具有清净智慧境界、能造极其殊胜论著的导师僧护大尊者，通达三藏一切论典，体验无量喜乐。由于理论与实证两种教法都以经教为根本，他希望以任何方式理解经教义理，"或许能令善人欢喜"，为此开始造作这部论典作为通达经教的方便。
在论著开始时，为了维护善良传统而礼敬所欲礼敬的天神，特别是为了所欲造论无障碍圆满完成，忆念所欲礼敬的天神。为了遮止反对造新论者，并显示名称、所诠、造作方式和目的，他说了"牟尼王面莲"等三偈。其中第一偈显示礼敬三宝即所欲礼敬的天神，第二偈遮止反对造论者，第三偈显示名称等。如是，以愿心意喜悦于一切知者言辞即出世法所依的经教为由，显示自己对完整法宝的净信。而此法之信由于不离彼故，也成就于佛和僧，因此以婉转的表述显示对三宝的礼敬。此实即是成就礼敬之业的善思。此中的果报如前所说。
再者，有人说："当有罗摩等庄严时，造作此庄严如同研磨已磨之物。"这些持相违见者主张罗摩等庄严的存在，却说纯粹的摩揭陀语言不流通，以此而被遮破。因为遮破的果报即是论著无过失性。而且，以表示声音庄严、义理庄严的"庄严"一词，说明论著本体之名称，以及"庄严"一词所表示的声音庄严等所诠，是纯粹的摩揭陀语。由采用作为"庄严"一词限定语的"适当"一词，表明佛语的适用性是依摩揭陀语言的表达而有。因为庄严论的运用依于义理庄严等，故以此"庄严"一词也显示庄严组织的目的。
论典与目的具有所成能成之相的关联，由于关联依于作为其所依的论典和目的，故显示彼等时也自然显示依于彼等者。如说：
"论典与目的二者，
是关联之所依；
说彼即说依彼者，
彼依此说而得说。"
其义为：论典和目的这两个关联的所依，由说彼二者，依于彼二者而转起的关联也得到显示。
此中说名称是为了表达方便，而说所诠等则是为了显示具足彼等的论著如具善慧等而当受持，与此相反的如狂人语等则不当受持。如说：
"随顺关联方便，
能诠示人义利；
智者观察所得，
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.



我来为您翻译这段巴利文：
其义为：随顺关联方便，即是对具有所成能成特征关系的能诠所诠之间相互关联者的相应功德认识的因缘；能诠人的义利，即能表达法、义利、欲乐、解脱四种人的义利；如所说"具作者的单一动词及词的组合成为句子"的特征所摄的句子总集，成为大句形式的论著，是经由智慧行相特征的观察而获得、而意趣。因此，其他不具此特征的论著则非所趣。这是此中诸偈颂的安立目的。
在世间，"言辞"是对住于莲花蕊中、全身洁白、能成就所欲之事的萨拉斯瓦蒂天神的称呼，依此义结合，由未分词的双关修饰而说，应如是了知词义：由于具足庄严香等功德而似面容，或称为莲花的面中，由生起、产生而美好无过，或善美，作众生归依，因此以除灾降福而作一切众生所依止的言辞，即具如上功德的萨拉斯瓦蒂天神，或前说的一切知者言教法宝，愿令我——专注于造论者的心意——以成就所欲之事而欢喜。
"牟尼王"，依持业释，是由于知晓二世间故为牟尼，又由行使王权故为王；或依依主释，是在在家牟尼、出家牟尼、有学牟尼、无学牟尼四者之上的第五位而为王。就天神义，"面如莲"是持业释，就正法义，"如莲之面"以转义而摄受的持业释。"牟尼王的面莲"，"其蕊"，"生于其中"，"由此美好"等为句子。虽是言辞的修饰语，但因"归依"一词必定是中性，故不变更性别。"众生"为短音，因长音不定。以单数"我的"显示自己无傲慢，是善德生起的因缘。虽有其他胜者同义词，但用"牟尼王"一词是因其能增益所欲心喜、如莲、美好、归依等其他义的适当性。如是，如是者的面如莲花，生于彼面中故美好，因此作众生归依，由此而善能令心欢喜，此适当性极为明显。世间所流传的这种适当性是当尊重的。因为其中唯上等诗人才是教授者。如说：
"适当性应知，
世间所称重；
善人中诗豪，
由此为教授。"
相因解释
2.
罗摩等古代庄严，
虽然存在且高尚；
然而纯摩揭陀语，
彼等实不曾运用。

2. 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.



我来为您翻译这段巴利文：
2.
如是显示礼敬获得无量成就圆满、独一聪慧、最胜所欲天神性质的正法宝后，为了遮止那些说"已有古代修辞规则，为何如此重复劳作"而反对造新论者，并显示所诠、目的和关联，他说"罗摩等"等偈。
罗摩等，即以罗摩等为首的古代论师们，或由与彼相关而称罗摩等。确实，由与彼相关而有彼之言说，如某些医学论称为"频毗娑罗"。庄严即特殊的装饰，或因阐述句偈庄严而称为庄严的特殊论著。"高尚"即善美。两者都是古时所有故为"古代"，即古老的。两者都存在，即确实可得。"然而"是这组不变词，用于开始说明特殊义。意为"虽然如是"。"纯摩揭陀语"，即生于摩揭陀，或为彼处所知的摩揭陀语言。彼等有此等，或专注于彼等故称"摩揭陀的"。因无梵语等语言的混杂而清净，或因未混杂而纯粹，既是摩揭陀的，故为"纯摩揭陀语"的修行者们。他们对如上所说的庄严即装饰特征不予运用，不受用修饰特征。而对论著特征，则因自身是纯摩揭陀语，而罗摩等是梵语等性质。这是此中词的意义。此中意义的双关也圆满，因有如是的理解。纯摩揭陀语者因自身清净，虽古时美好的彼等庄严，今已成为染污，想"我等清净者何须彼等染污者"而不运用。
如说：
"诸大诗人的言辞中，
确有某些所领会；
超越显著诸支分，
如妇女之优美性。"

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.



我来为您翻译这段巴利文：
2.
因为智者赞叹而善美，古代即早期所生的罗摩等庄严，是因罗摩等论师所造作，或因与彼相关而有如彼言说之名称的罗摩等庄严，如某医论中"频毗娑罗"的称呼。庄严是特殊的装饰，或因阐明庄严性而名为庄严的特殊论著，虽然确实存在，然而即便如此，纯摩揭陀语者因对梵语、俗语等其他语言无熟习，而为纯粹的摩揭陀语者，他们不以装饰方式运用那些罗摩等庄严，不以学习、受持等方式修习。生于摩揭陀，或为彼处所知的摩揭陀语言，彼等有此等，或专注于彼等故称"摩揭陀的"。"纯"字是修饰摩揭陀，或修饰摩揭陀的。由语言有如是特殊理解的关系，此处也显现意义的双关。如是，纯摩揭陀语者因自身清净，虽彼等的布置美好，但因语言古老而认为不清净，轻视而不运用。应当了知，作为欲说义理支持的意义双关，唯在大诗人的言辞中才能获得。如说：
"诸大诗人的言辞中，
确有某些所领会；
超越显著诸支分，
如妇女之优美性。"
其义为：在大诗人即受尊敬诗人的言辞即特殊言说中，所领会即所理解的某些事物即某些义的双关确实存在，那事物如同在妇女即女性中超越显著支分即超过手足等显著身体部分的优美性即成为意识境界的美好性，超越显著支分即超过明显的语言支分而显耀即光辉。
名称等解释
3.
愿以适当庄严法，
令此无庄严者喜；
为此庄严而劳作，
实为彼等而付出。

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.



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3.
"因此"等。因为他们不运用那些庄严，所以以此因缘，对于无庄严者，即无装饰或特殊论著，或如前所说无庄严的这些修行者，愿以适当的，因现今造作而新颖，又因住于十力者莲花面中所说语言造作而相称的庄严装饰或庄严论，依所欲装饰方式或听闻受持等方式运用而令其满足。"实为"即此劳作，此即我们为产生如是满足者的庄严论著的实践。
庄严即以此装饰自身，为项链、臂环等装饰。庄严即以此装饰句体，以此庄严词，包含清净等声音庄严，自性转义等种种义理庄严，由此使语言义理所成的句体显得美好。如同在人身上安置项链、臂环等装饰而显得美好，如是在句体上也安置声音庄严和义理庄严而显得美好。因此后说"愿庄严使之达到更值得获得的状态"及"具足义理庄严"等。
而以庄严规则的状态，句体也因其所需而为庄严，如是宣说彼的名为《明解庄严》的论著因宣说装饰而如《吉祥经》。后将说"论著也显示诗人言语的庄严"等。此中说：
"此庄严词主要，
依于声义装饰；
凭势力安立中，
如是亦在论中。"
由此说其所诠等。所诠即所说，为整体论著所说的义理。那即是以身体装饰分别的安排而阐明彼等。因为由《明解庄严》阐明彼等。由某物阐明某物，此为其义，故也是所诠论。已显示身体装饰的组织为目的，因依此而有《明解庄严》的运作。因为为某物而有运作，彼即是其目的，那具有诗人声誉成就等特征，由相续而为彼义的《明解庄严》组织。论典与目的具有所成能成特征的关联，由显示所依词而已显示。如说：
"论典与目的二者，
是关联之所依；
说彼即说依彼者，
彼依此说而得说。"
说所诠等，是因具彼者及具特殊观察者当受持，而如狂人语等的其他则当舍弃。如说：
"随顺关联方便，
能诠示人义利；
智者观察所得，
非智者不能得。"
此中所说的句，是指具句子特征的内部句子聚集，具大句形式的论著为所趣。

3. 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 

我来为您翻译这段巴利文：
3.
因为他们不以庄严运用，因此对于无庄严者，即无特殊装饰或特殊论著，或彼等缺乏的这些纯摩揭陀语者，为此等纯摩揭陀语者，以适当的，因新颖性而具摩揭陀本质相随形式的，或因十力者所说造作而随顺的庄严即特殊装饰或特殊论著，愿能令其满足，以使运用庄严，或在论著方面使其学习、受持等而生满足，愿此美好，此即是我的庄严论著实践。此中"愿"字应知有"如是"义。
无庄严，或由彼等无庄严。随形式即适当，或随顺形式为适当，以彼适当。庄严即以此装饰自身，在装饰方面为项链、臂环等，在论著方面则庄严即以此装饰句体。以此主要说清净等声音庄严和自性转义等义理庄严。而非主要则说作为此二庄严所依的句体，如同《吉祥经》、《宝经》等称呼一样，以"由此正确理解二种庄严"此义而得名为《明解庄严》的殊胜论著。如说：
"此庄严词主要，
依于声义装饰；
凭势力安立中，
如是亦在论中。"
此中势力即若无能依所说与所依能说的言说，则其所依所说又将如何的无法另立特征。
4.
若无积集智慧，
通达众多论典；
为愚痴所损害，
彼等不解任何。
5.
此处无师长者，
何须求闻诗句；
唯染师足尘者，
方为善独觉者。
4-5.如是显示遮止反对造论者后的所诠等，现今唯依论典而于一切处分别功过。因此说：
"一切处唯依论典，
分别诸功与过失；
离论典而作分别，
更有何等大鲁莽。"
因此功过分别的观察唯属通达彼者，不属不知论典的人兽。如说：
"不知论典的人众，
如何分别诸功过；
盲者于色相差别，
如何能有所认知。";

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-


这是巴利文的完整中文直译：
1.8. 正是如此，在这里通过善恶观察而得到的明见，如同具有许多论典之眼，不是与此相反的其他，以归纳和排除的方式来说明，他说了"对于那些人"等两个偈颂。其中"对于那些人"是不定指示，意思是"被那些人"。被那些人没有积累、没有堆集，即使在不同相续中运行的，以一性之理也没有在一个相续中熏习、没有修习。这是什么？是能辨别应断应取的智慧。是什么样的呢？他说"在许多论典中修习"。在许多三藏、因明、文法、修辞等论典中修习，通过听闻、受持等方式熟练的，这智慧没有被那些人积累，这是明显的。
"这些"是对前述诸人的限定语。"为愚痴所打击"是由于缺乏前述殊胜的智慧，被强大的愚痴所打击、特别地被击打，意思是变得如此。因为如此，所以对于任何应断应取的事物，即使是通过恭敬善知识的足下、依止而获得的少许择法智慧的殊胜，他们也不能觉悟，不能了知。因为即使懒惰等过失的微细执取，也要通过常时亲近师长，以头顶戴着等方式归依善知识莲足，经过长时间，依靠对各种论典的修习力，才能获得如此的智慧敏锐性。
因此世尊说：
"亲近卑劣者则衰退，
亲近同等者不衰退；
迅速向上亲近胜者，
故应亲近胜于己者。"
因此在这里只有这样的智者才有资格分辨善恶的差别，而不是与此相反的人畜，这是这里的意趣。这是众所周知的特殊含义。因此说："对于那些不恭敬师长的人，他们的足下承事有何用？"在这世间，对于那些不需要对师长们作足下承事、侍奉的人们，他们如前所说不了知智慧敏锐性的滋味，有什么用处呢？连一点利益也没有，这里就是没有证得的意思。
现在以相反方式说"凡是"等。凡是具足宿世福德等圆满的人，被他们师长们足下的尘垢所覆盖、缠绕、围绕，只有这些善人，如前所说通过智慧敏锐性而闻名的人，才是择法者，具足能决定应断应取功过差别的智慧圆满，只有他们在这里证得善恶的分辨，这是其意趣。而这种对师长足下的承事，应以殊胜恭敬来作，以委婉的方式劝导善人亲近。

5. 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-

这是巴利文的完整中文直译：
5.. 若是那些具备通达一切论典智慧敏锐性的人指出过失，为了显示那些仅凭部分理解而不能去除其过失的自诩智者之言论不足为重，以委婉方式说明，并且通过这个方式显示自己独特的对师长的恭敬应当被善人以最高敬意成就，因此说了"对于那些……乃至……有何"等两个偈颂。
在许多论典，即三藏、因明、文法等许多典籍之中，在所谓真实义理之内修习，通过听闻、领受、受持等方式熟练的智慧，即闻所成慧，那些人没有积累。虽然二者不能在同一刹那生起，但由于积集成群的缘故，由于前时的智慧对后时的智慧得到无间、数数修习等缘的缘故，或由于多分转起的缘故，应当积累的也没有堆集。这些缺乏如是智慧敏锐性的人们，由于缺乏智慧敏锐性而被强大的愚痴特别打击，对于任何应断应取都不能觉悟。
"不是一个而是多个"，"那些和那些论典"，"在它们之间"，"在其中修习"，"被愚痴打击"，这是词的分解。因此说：
"不知论典者，
如何辨善恶；
盲人何能辨，
种种色差别。"
其义是：不知论典的人如何能区分善恶？就像盲人对于色的差别，即青黄等色的特殊理解，有何资格、何能力？确实没有。因此只有通过多种论典所得的清净慧眼才能分辨善恶，没有这个就不能。这也说：
"一切善恶辨，
唯从于论典；
离经作判断，
更有何轻率？"
其义是：一切处的善恶分辨唯从论典而来，离开论典，即离开通达论典等的智慧而作的善恶分别，这样的作为，有什么比这更为轻率的事呢？没有不经思察的行为。
在这世间，对于那些未造福德的人们，对于具足：
"可爱可敬可尊重，
善说且能忍人言；
能说甚深之言论，
不导人向非处去。"
所说功德的师长们，应当作的足下承事、侍奉不存在，对他们有什么用处？那些有福德的人们被他们足下的尘垢所覆盖，被那些师长们足尘所围绕，只有这些善人才是择法者，通过亲近善知识师长而证得殊胜择法智，只有他们才知道择法，这是其意。
欲闻为承事，依此应作的足下侍奉也名为为此而承事。"于足之承事"，"他们的足"，"在其中的尘"，"被其覆盖"，这是词的分解。因为弟子的一切证悟依靠于师长，所以应当亲近比自己功德更殊胜的人。因此世尊说：
"亲近卑劣者则衰退，
亲近同等者不衰退；
迅速向上亲近胜者，
故应亲近胜于己者。"
6.. 诗人们心目专注于诗歌戏剧，他们所创作的任何东西，都不是最为令人惊叹的。
7.. 只有那些具有智慧的人，他们的结构才是令人惊叹的，因为他们能使智者欢喜，即使在那里也不缺乏恭敬。

7. 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.. 如此以归纳和排除的方式在这里显示已证得的后，现在对于那些说"我们缺乏诗歌戏剧的修习，何必因创作特殊作品的努力而疲劳"而意志消沉的听众，以"诗歌戏剧"等来激励。
诗人的创作称为结构，这就是诗。独立语句等的句子，由独立等成分构成的性质，具足内部语句组合，以韵律种类差别而分的，有诗体的、散文体的、诗散合体的称为混合体，以及以大句形式的大诗，而这大诗以章节，即以名为章节的特殊段落来结构、来创作，故称为章节结构。其特征以"章节结构的开头应为祈愿或礼敬，或是与结构相关的某义理的说明"等多种方式来描述。如何呢？
"章节结构名大诗，其特征如是说：
礼敬与事说明，祈愿亦为其首。
历史故事为本，或依善事为基；
依止四果为要，四种高贵为主。
描写城池季节，月日升起之美；
园林水中游戏，饮酒欢乐之宴。
离别与婚姻事，王子诞生成长；
谋略使者出征，君主兴盛繁荣。
庄严而不简略，情感意境相连；
章节不太冗长，语言悦耳善接。
处处章末殊异，能使世人欢喜；
如是诗歌创作，长存善为庄严。"
其中"历史故事为本"是依托古代流传的故事。"依善事为基"是依托其他美好的德行、王者行迹等。"依止四果为要"是依止法等四种果报。法即是增上和涅槃的因。义即是如理获得明智地位等，及所获得的守护。欲即是领域、境界、运用。解脱即是一切轮回苦的止息。"四种高贵为主"即具足精进力、智慧力、威德力的结合而有四种善巧，以殊胜的舍等相应而高贵、崇高的主角和反派，对立者所在之处。"酒"即谓酒类。"离别"即别离。"谋略"即与通晓政略者共作的决定。"使者"即进行调解的人。"出征"即因战争等因缘而行。"征战"即无和平时的战争。"不简略情感意境相连"即不简略、众多的情感如爱情、英勇等，意境如喜爱、奋发等，以此等相续遍满。"语言悦耳善接"即是诗句悦耳动听如帝释金刚等韵律，以相互关联交织而有美好连接的诸章节。
又为显示在上述诸支分中，如城市描写等，即使缺乏某些如饮酒等，若能取悦知者之心，也为善人所接受，故说：
"诗歌虽缺某些，此处应有支分；
若具结构圆满，能取悦知者心。"
又说：
"先说敌人功德，而后以此因由；
破斥彼此乃是，自然美好方式。
描写种姓英雄，子嗣等敌方事；
由胜彼显君主，殊胜令我欢喜。"

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-

这是巴利文的完整中文直译：
[1.21-22偈]说。
这一切对于那些以正法甘露之味为饮食滋味的心灵、远离无义戏论广大毒蛇侵扰的诗歌戏剧、经常修习行持宝器的善人们来说，何必因心生疲惫而劳累呢？因此显示了与此相应的内容。
戏剧即是在婆罗多等戏剧论中以各种方式说明的形式创作，其特征的一部分构成特征的九种戏曲等。戏曲等也包含在此中。诗与戏剧，在其中安置、建立的眼与心为何人所有，这是词的分解。是谁呢？是诗人们。其中以"安置眼心"的说法显示所闻的思维，以推究探讨的方式如所领受的确定，不颠倒义理的决定，已决定的修习，和不间断的努力。以"诗歌戏剧"的说法显示所闻、所思、所修。在显示所闻时，也显示了依此的闻所成智。以"诗歌戏剧中安置眼心"这句话显示通过闻思修次第而成就智慧敏锐性者创作诗歌的能力。因为这样的人确实有其闻等作为创作的因。如说：
"天生的才思智，
清净多闻学，
勤勉不懈怠，
是为作因缘。"
"任何"即是在自心中升起的任何创作种类。以这不确定的说法表明对此不殷重。"创作"即是制作。"这个"即是他们所创作的作品种类"不是最为令人惊叹的"，因为具足如是方便圆满者有所成就圆满的存在，所以不足为奇，这是其意趣。在那里，对那些诗歌戏剧这些创作特殊、绝对方便虽不致力，即虽未以闻等方式致力的善人智者，以某种特殊创作使智者、善恶辨别者、通晓论典者、智者们欢喜、满足。因为他们虽然缺乏自然的才思，但在这些义理上通过闻思修习的方式努力，确实能使他们欢喜。如说：
"纵使无宿世，
习气妙才思；
以闻及精进，
必能得加持。"
"具有才思"即具有能辨别应断应取为相的智慧者，他们即是善人。"令人惊叹的"即是"这样的人虽然缺乏其他方便，怎么会有这样的创作呢？"与惊叹俱行的。"那个创作"即是那样的创作，虽然缺乏如是方便圆满，但因为有所成就圆满的存在，而不是其他的。;

7. 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.. 现在对于那些说"我们不熟悉诗歌戏剧，怎能理解著作创作的本质"而退缩的人，以"诗歌戏剧"等两个偈颂来激励。诗人们将眼心投注于诗歌戏剧，即通过闻、观察、思维、修习的方式将眼心安置于诗歌戏剧的创作者们，他们创作任何自己所欲的作品，这种创作不是最为令人惊叹的，因为通过不间断的努力，以成就方便为根本的智慧圆满，必定能成就所应成就的著作编纂，这是其意趣。
"诗人的这是诗"，"舞者的这是戏剧"，即舞蹈歌唱等。而在这里，阐述说明这些的著作称为戏剧。"诗与戏剧"，"在诗歌戏剧中投注眼心的人们"，这是词的分解。
那些人虽然对那些诗歌戏剧不致力，即虽未以听闻受持等方式作恭敬，但以某种著作创作的特殊方式使智者欢喜、满足，只有他们才是具有才思的，即具有所谓才智的智者。那个创作是令人惊叹的，与他人生起的惊叹相伴随。"他们有才思"，"与惊叹俱行"，"他们不致力"，这是词的分解。虽然缺乏外在论典的努力，虽然缺乏宿世习气，但在此作不间断的努力，能成就如此能力，这是所说。如说：
"纵使无宿世，
习气妙才思；
以闻及精进，
必能得加持。"
其义是：如果具有前世习气功德相续，即过去生修习习气功德以给予助力的方式相续的，虽然没有如此的殊胜才思，但是通过闻即听闻，通过精进即熟练等的语言努力，或作师长亲近的言语，必定能作某种加持，即一定能成就某种智慧敏锐性。
在此，所谓诗是以独立语句、组合等句子的方式，以及以其内部句子成分的聚集而圆满，以前述差别而分类，或纯粹是韵文的，或是散文的，或称为混合体的韵散结合的，以大句本质而住立。所谓戏剧是具有在婆罗多等舞剧论中所说的各种形式所显示的本质。而在此所说特征的一部分相应的戏曲等九种戏剧形式和戏曲也是诗。而诗的特征应当如此理解：
"章节结构大诗，其特征如是说：
礼敬与事说明，祈愿亦为其首。
历史故事为本，或依善事为基；
依止四果为要，四种高贵为主。
描写城池季节，月日升起之美；
园林水中游戏，饮酒欢乐之宴。
离别与婚姻事，王子诞生成长；
谋略使者出征，君主兴盛繁荣。
庄严而不简略，情感意境相连；
章节不太冗长，语言悦耳善接。
处处章末殊异，能使世人欢喜；
如是诗歌创作，长存善为庄严。"
其义是：以所谓章节的特殊段落的结构称为"大诗"。而其特征如是说，以乌鸦眼圆圈方式关联。其首即是该诗的开始为礼敬即礼拜诸神，或事物说明：
"在北方有位神性本体，
名为喜马拉雅山之王；
东西深入于大海之中，
矗立宛如大地量度尺。"
[注：这是迦梨陀娑《鸠摩罗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.



这是巴利文的完整中文直译：
1.. 如此等与结构相关的某事物的显示，或祈愿如"愿满足我的心"等等的祝愿。
历史故事为本即依托古代流传的故事，或依善事为基即依托美好的王者行迹等，依止四果为要即世间出世间快乐的因缘之法，明智地位等的积累和所积累的守护为义，导向恶趣的五欲境界为欲，一切苦的止息因为解脱，依止这四种果报；四种高贵为主即由于具足精进力、智慧力、威德力而有四种善巧，以殊胜的舍等相应而高贵、崇高的己方或敌方的主角所在之处；如前所说的描写城池季节月日升起之美，即城为都城，海为大海，季节为冬春等季节，山为高山，月日升起为月亮太阳的升起等，这些的描写所在之处。"太阳"这里是以tu为词尾。园林水中游戏饮酒欢乐之宴，即有园林游戏、饮酒、欢乐游戏等节庆所在之处；以离别婚姻，即妻子别离和娶妻，和王子诞生成长，即王子出生和成长，以及谋略使者出征君主兴盛，即知晓政略为谋略，调解者为使者，赴战为出征，战争称为征战，己方君主的增盛称为兴盛等，以这些庄严装饰，不简略……等，不简略、广大的情感即爱情等八种，意境即喜爱奋发等，以这些遍满扩展，以语言悦耳善接，即以悦耳动听如帝释金刚等韵律，以前后关联段落性而有美好连接的诸章节，以及在一切处、一切段落中有异章末，即有异章结尾的，以不太冗长的章节，即以称为不太广大的章节相应，具足美好庄严的诗歌能令世人欢喜，这样的诗歌长住劫际，或住于劫的间隔，或住于劫中而生起。在此，即使缺少饮酒等的城市描写等，若能取悦知者之心，那也不算过失。如说：
"诗歌虽缺某些，此处应有支分；
若具结构圆满，能取悦知者。"
其义是：在此，在这些诗歌支分中，虽然缺少某些支分、某些成分，此处"缺少"有"某些"之义。诗歌不成过失，而这不成过失是因为结构支分圆满，即创作的城市描写等支分圆满，若能随欲取悦知诗者、知者们，如是则成。又在描写主角时，描写己方主角后由此作否定，或者描写对手后由自己的主角征服他也可以描写。如说：
"先说敌功德，而后以此因；
破斥彼此乃，自然美好道。
描写种姓及，英雄子嗣敌；
由胜彼显扬，君主令我喜。"
8.. 所谓结构即是词义，和合离过失，以韵散混合的差别，这分为三种。;

8. 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.


这是巴利文的完整中文直译：
8.. 如此以这些显示了对听众的激励后，现在开始说明所欲创作的"结构"，即所说结构的特征，以"结构"等开始。离过失即离开依于声音的和依于意义的相违过失，或由其离开过失的词义和合为一体。具有所说特征的前代师长们说它们是和合的。和合的状态是令有心者欢喜的因，这是所应成就的和谐。因此以众所周知的方式重述离过失和合的词义后，所谓结构以自然表达、委婉表达、修饰表达的方式有三种，这样规定不太众所周知的结构本体，如"戴耳环的，是提婆达多"。"和"字是其他应说之事的总摄，意思是"某些"。
其中，以种类、属性、动作、实体为特征的词的意义是主要的，有四种。因为主要意义有四种，在三种词中表达它的也有四种：种类词、属性词、动作词、实体词。因为词有三种作用的差别：表述、暗示、显现。所谓作用即是词使意义被了知的能力。这有三种：主要的、暗示的、显现本质的。其中直接关系种类等意义的词的作用是主要的，这也称为直接表达。具有该作用，以无间隔的自身种类等来主要地说那个意义的，如"牛"等，那是表述词。指向其他词义的词的作用是暗示的。这有两种：纯粹的和含比喻的。其中纯粹的如"放牛"，"床座呼喊"，"恒河有声"。这里牛字只说明牛性的普遍性，而不是牛的个体。如说：
"直接表达不及，
所显特殊力尽。"
因为普遍性是遍满的，且无形体。其中结缚和解放不可能，所以引出作为自身所依的牛个体；同样床座的呼喊不可能，所以为了成就呼喊动作而引出具有床座的人们；同样恒河所诠的水流不可能成为声音的根本，所以恒河字暗示自身所诠水流附近的河岸。
因为比喻有多种方式，所以含比喻的暗示也可能有多种。如有时在因上比喻果，如"寿命是酥油"。有时因果无差别，如"寿命即是吠陀"。有时在能喻上比喻所喻，如"牛是外人"。有时它们无差别，如"这就是牛"。有时以彼为依而称为彼，如"灯盏是灯"。有时以作彼业而称为彼，如"非木匠也是木匠"。有时以所属关系，如"与王相关的人是王"。有时以部分称为整体，如"在布的一部分上称为布"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.



这是巴利文的完整中文直译：
暗示的所依是暗示词。而显现本质即第三种词的作用是别义。其所依是显现词。如此依这三种词的力量，意义也有三种：所诠的、所暗示的、所显的。其中只有所显的意义被称为结构的精要。因此以显义为主的结构是最上的，以显义为次要的是中等的，无显义的是最下的，没有显义的结构将成为无生命的，这是前代师长们的传统，但自然表达的结构也不应怀疑为无生命的。因为诗人们的世间言语的善巧即在自然表达中显示。因为若不知一切世间的安立，他就不能成为诗人。
现在在此为了使如是之人理解三种意义，我们将举例说明"在牟尼王面莲"等。这里"语"字的意义，即所谓正法的意义是所诠义。所谓语即是思心所，只要不在其上安立天神的意义，就不能成就使自心满足的愿望，所以依句义的力量，在语上以其恰当性的差别而安立天神字的意义是所暗示的。同样"面"字的所诠义是口。"莲"字的被譬喻的意义是所暗示的。而心的满足以其他方式不能成立，由寂静等次第能如实了知，不费力地以种种词义的智慧，成就所谓著作圆满的如所欲求的义理，这是所显义。表达这些的词是表述词、暗示词、显现词，如此应当在一切处思察词义。
那么如此所说的结构本体有几种？说"韵文"等。这如是所说的结构、结构本体有三种，以三种方式存在，不多不少。如何？以韵文、散文、混合的差别，即以韵文本性等的差别成为三种，这是明显的。其中所谓韵文即是我们自己所造的名为《韵律生起》的韵律论中所说明的韵律种类差别的四句偈等，所说明的独立偈等也只是韵律种类的方式。因此在此不显示它们。在这些中，一个偈颂义理完整、为主、不依赖其他偈颂的是独立偈，以一个动作的给予而相互依赖、义理完整的各个不完整义理的偈颂是连锁偈，不同墙壁、不同作用、为主的偈颂如库藏般安置的是库藏偈，以总体运作来描写同一墙壁起首等、不同作用的偈颂是集合偈，这四种韵文方式也应当知道即是如前所说的章节结构。所谓散文即是不具足韵足终结的syādi、antati等末尾的结构。它有两种方式：传记体和故事体。混合即是韵散结合的戏剧、戏曲等，以及本生故事集等。

8. 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.


这是巴利文的完整中文直译：
8.. 现在为了那些希望了知的人，显示依托修饰的结构本体，即是结构，如同以众所周知的戴耳环性重述而规定不太众所周知的提婆达多性那样，说"结构"等。其中所谓结构即是结构。离过失即离开依于声音和意义的过失，或由这些离开过失而如此。和合即以相互适应的意义达到共存。词义即是词和义。而具有如此性质的词义，以能生智者欢喜的相互适应功德和合的状态，以词义说它是"和谐"。
在"词义"中，词义有什么差别呢？词在使意义被了知时有自身的主要作用、暗示作用和显现本质作用，如此以作用的差别有三种。依次是表述词、暗示词和显现词，如此有三种。同样意义也有所诠的、所暗示的、所显的三种。而在此表述词因为其所应显示的主要意义以种类、属性、动作、实体的差别有四种，所以自身也以种类词、属性词、动作词、实体词而有四种。表述词的主要作用也称为"直接表达"。这主要作用只在种类等无间隔处运作。如此在"牛、蓝、煮者、有角"等中，牛等词的主要作用只在作为限定的种类、属性、动作、实体即牛个体、蓝布、煮者主体、角等中运作，而不在作为种类等所依的牛个体等中。如说：
"直接表达不及，
所显特殊力尽。"
其义是：在限定，即作为限定的种类等中，力尽即作用已尽的直接表达即主要作用，不及、不到达所限定的实体。
若直接表达不说种类等的所依牛个体等，那么如此在"牛行走，蓝衣着，煮者来，有角者奔跑"等中，牛等词如何适合作为具有种类等的牛个体等的表述词呢？因为在说依实体的种类属性等时，以转义方式表述具有彼等的实体。但无转义时只是纯粹暗示作用的境界。暗示作用也有纯粹的和含比喻的两种。其中纯粹暗示作用是离开种类等意义的境界。如此在"牛行走，蓝衣着，煮者来，有角者奔跑，床座呼喊，恒河有声"等中，因为种类、属性、动作、角、实体、床座、恒河等与行走等结合不可能，所以超越种类属性等，依次关涉作为行走、衣着、来、奔跑、呼喊、声等所依的牛个体等。


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.


这是巴利文的完整中文直译：
含比喻的则因比喻的差别而有多种。如此在某处在因上比喻果，如"寿命酥油"，这里在作为增长寿命因的酥油上安立了作为果的寿命的言说。在以下也应当依适宜而配合比喻。因为比喻是在非彼本质上安立彼本质。有时因果无差别，如"寿命即是酥油"。有时所喻能喻的比喻，如"牛是外人"。有时能喻所喻无差别，如"这外人就是牛"。有时以彼为依而称为彼，如"灯盏处的灯碗是灯"。有时以作用关系而称为彼，如"非木匠也是木匠"。有时以所属关系而称为彼，如"王之宠臣也是王"。有时以部分称为整体，如"布被烧"。应当以此方面理解比喻的差别。显现本质作用也称为"财"，应当理解那第三作用的境界即是如此的句子。
在此说显义是结构的生命，以显义为主的结构是最上的，缺乏以显义为主的是中等的，无显义的结构是最下的。在此有：
"在义理了知中，词作用三种；
主要与暗示及，显现性质是。
直接表义异名，作用为第一；
财等是异名的，作用为第三。
主要在无间义，暗示在隐义；
其他在句子中，只在义中转。
依作用差别故，词也分三种；
表述暗示显，其义亦三种。
所诠所暗示及，所显是词中；
种类属性动作，实体分四种。
因所诠义四种，分为种类等；
依种类等差别，暗示亦如是。
虽有诸多差别，因比喻众多；
显现因无异故，不另说彼等。"
应当如此依特征理解：在"在牟尼王面莲"等偈中，"面"字的口义是所诠义，被譬喻的莲义是所暗示义。"莲"字的莲花义是所诠义，被比喻的面义是所暗示义。"语"字的正法义是所诠义，被譬喻的天神义是所暗示义。这里所谓愿望即如所说方式的殊胜福德，从此在此防止所欲义理的障碍不善和给予诸善助力，从此身心苦恼消除，从此获得安乐，从此心得等持，从此即能了知种种义理，从此完成所欲著作，这依句义力量所得的义理是所显义。显示彼彼义理的词称为表述词、暗示词、显现词。如此应当理解对词和词义的思察。


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.

9. 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.



这是巴利文的完整中文直译：
现在说明已显示的结构的差别，以"韵文"等。这具有所说特征的结构以韵文、散文、混合的差别，即依偈颂、散文及二者混合而有三种。"词和义"，"达到共存"，"离开过失"或"由其离开过失"，"韵文和散文和混合"，这是词的分解。这里所谓韵文即以独立偈、连锁偈、库藏偈、集合偈的方式有四种差别，是在韵律中所说的韵律特殊方式创作的四句偈颂结构。其中所谓独立偈即义理完整、为主的单一偈颂，所谓连锁偈即各自义理不完整、相互依赖、以一个动作为门的各种偈颂，所谓库藏偈即以各种描写基础、以不同动作为门而运作、为主的偈颂集，所谓集合偈即依止集会时机等一种描写基础、以不同动作的总体而运作的偈颂。所谓散文即无固定韵足，以传记体、故事体而有两种差别，以syādi、antati等为末尾的语言结构。混合则是与这两者相混合的戏剧、戏曲等和本生故事集等混合体。
9..
"结合与非结合，再分为二种；
以庄严令其成，更可爱乐性。"
9.. 如此说了三种结构本体后，现在为了以其他方式显示而说"结合与非结合，再分为二种"。再者，更进一步说明如前所说的韵文结构以二种、两种方式被确定。如何？结合即以作为其一部分的独立偈等四种以章节结构等方式的结构，和非结合即仅以独立偈方式，如此以二种方式被确定，这是明显的。难道不是说它那如前所说的语言创作以梵语、通俗语、俗语、鬼语和混合而有五种，并说明梵语等的特征说："所谓梵语是天神语。通俗语有四种：因只是与梵语音不同而生起的因陀、信度等的彼地语，与彼相等的希利、诃罗、迦摩罗等语，摩诃罗吒等地区通行的地方语，与彼地语等混合的混合语。阿毗罗等的语言是俗语，它也如通俗语有四种，也以都市语、近都市语、古语的差别有三种。鬼语是鬼的语言。混合语依一切的力量"。同样说"以表达以爱情为主的舞蹈所称的优美舞等的意义，因优美舞等以表演为主而应被观看，其他诗歌应被听闻"而说有两种，如此前代师长们说以语言差别有五种，以应用差别有两种，为什么在此不说呢？诚然，但应当知道因为那在此无用故不说。
如此首先以庄严所依的方式显示了结构本体后，现在为了显示结构本体如同人身以项链、臂环等一样以语音庄严和意义庄严而更可爱乐，说"但是它"等。"但"字在表达特殊意欲。但是那结构本体，庄严即"由此庄严那结构本体"的净妙等语音庄严和自然表达等意义庄严，使达到更可爱乐性，即引导至极其可爱乐性、可享受性。意思是：一切方面无过失的词义以相互适应而和合，具足最胜的音声美妙性，如同如此的人身虽然可爱，但被庄严装饰时才会极其可爱。

9. 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?

10. 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.

10. 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?



这是巴利文的完整中文直译：
9.. 再次为了说明那结构的差别而说"结合"等。再者，结合即以独立偈等四种不可分离性而以大诗等本质连续地结构，和非结合即仅以大诗等本质独立偈性而不连续地结构，如是那结构以二种方式被确定。再者，那结构以梵语、通俗语、俗语、鬼语、混合语的语言差别有五种。以爱情为主的舞蹈所称的优美舞等因以观看为主，如此的舞蹈应被观看，除此之外的诗歌应被听闻，如此以应用差别有两种。这一切因无目的故在此不取。其中所谓梵语即天神语。与此相比某些音不同的称为通俗语。它又以彼地语、与彼相等语、地方语、混合语而有四种。其中与梵语只是音不同而生起的称为彼地语，如因陀、信度等。与彼相等如希利、诃罗、迦摩罗等。在地区通行的是地方语。所谓混合语即与彼地语等混合的。所谓俗语即牧人等的语言，它也以彼地语等有四种，以都市语、近都市语、古语的差别有三种。鬼语是鬼的语言。与这些梵语等混合的称为混合语。现在为了说明具有如此差别的结构以庄严而美丽，说"但是它"等。但是它，即但是那种种方式的结构本体，庄严即净妙等语音庄严和自然表达等意义庄严，使达到更可爱乐性即极其悦意性。连续的结构为结合，和非结合即不结合，极其可爱乐为更可爱乐，其性质为更可爱乐性，这是词的分解。
10.
"无瑕之面莲，无瑕之辞语；
经装饰始美，无饰岂能华？"
10.. 以"无瑕"等证成它。无瑕即以相互适应增上的眼耳等器官，和不为粉刺黑痣等所害而美好性故不可责的面莲即面莲花，同样无瑕即不被词等过失征服而美好性故不可责的辞语即语言，以转义而应由此表达的意义，这些唯有装饰即面以点饰耳环等庄严，词义以语音庄严意义庄严而修饰装扮，无装饰即如此不修饰不装扮，美丽吗？我思维不美丽。"nu"是在思维义。
10.. 以"无瑕"等证成它。以色形等支分圆满性和离粉刺黑痣等过失性而无可责的面莲，和无瑕即不与词过失句过失义过失混杂而不可责的辞语即语言，以无差别比喻而应由此表达的意义，这些唯有装饰即以耳环点饰等饰物和语音庄严意义庄严而装扮，无装饰即不以彼等庄严，美丽吗？我想不美丽。"无有可责于此"和"面即莲"，这是词的分解。"kim"是在否定义，"nu"是在思维义。
11.
"离开师教导，愚人欲装饰；
如何不被智，认作可笑事？"

11. 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.

11. 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.

12. 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.

12. 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.



这是巴利文的完整中文直译：
11.. 为了显示离开师长教导而装饰它们，除了成为笑柄外不能获得其他殊胜，说带双关的装饰语"离开"等。离开即舍弃师长们，即装饰方法的教导者，或装饰因由方法的教导者的教导，即"在此如此做会美好"的指示，因为不知道面的和结构的装饰方法，愚人即无知的任何人欲望即意图装饰即依适当方式装扮那面或结构，那样的无知之人如何能不被智者即通晓此的贤明之人们认作可笑事即嘲笑。意思是："这是无知之人所做的什么？"他们必定嘲笑。"nu"是在思维义。
11.. 现在为了显示即使是以庄严装饰离词等过失的结构本体也必须有师长教导才最殊胜，说带双关的装饰语"离开师教导"等。愚人即不能于面等身体装饰或结构装饰的任何人，若离开师长教导即无身体装饰制作或结构装饰制作的适当指导而欲望即以点饰耳环等或以语音庄严意义庄严来装饰即装扮那身体或结构，他如何能不被智者即通晓二者的人们认作可笑事即应被嘲笑性？必定会被认作可笑，因此应当恭敬地从师长们学习后才可做。
12.
"诗人语言的，庄严显示书；
由彼说用转，成为彼所说。"
12.. 难道不是声音所达、意义所达是庄严吗？如何说是书呢？说"书也"等。诗人语言即诗人运用的总体形式，和作为应被表达的意义的庄严显示者即如前所说的庄严的阐明者的书也，即所谓的创作规则论也，达到彼所说性即被那庄严词所说性。如何？说"由彼说用转"。那已作说用的庄严词，或在那装饰特质中运行的庄严说用的转用即以"这即是彼"的无差别而设想。为什么？意思是：依能表达和所表达的无差别性而在因上比喻果。
12.. 现在说语音庄严意义庄严的书如何是庄严，说"书"等。诗人语言即诗人所说的所谓句子，以转义而所谓应由此表达的意义的诗人运用的庄严显示者即语音意义庄严的显示者的书也，即所谓的创作规则论也，由彼说用转即以那所谓庄严的庄严词在因上比喻果，达到彼所说性即被那庄严词所说性。"也"字关涉庄严。"显示庄严"或"庄严的显示者"，和"被彼说"，"彼的性质"，这是词的分解。这里"性质"是所说能说关系。"那语音等庄严的说用"和"那说用即庄严词的转用"，这是句子。
13.
"庄严有二种，以词义差别；
词义即结构，彼饰彼列序。"

13. 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.

13. 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.

14. 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.



这是巴利文的完整中文直译：
13.. 现在为了将如前所说的庄严的差别、与此相关的和那结构本体虽在下面说过也一起连接显示而开始"二种"等。其中在那所谓创作规则的书中，或在那结构庄严的章节中，如前所说的庄严有二种。如何？以词的差别和义的差别，即语音庄严和意义庄严，庄严有二种，这是意思。由其差别而成二种的，是那些词和义。所谓"结构"之名所属的列序即是结构名。以彼装饰的彼列序即被那些庄严所装饰、显示的是以彼装饰，那些词义的列序即总集，大句或中句。完整的结构是大句，独立偈等部分是中句，以彼装饰的彼列序以众所周知性重述而规定不太众所周知的词义。
13.. 现在为了一起显示如前所说的庄严的未说差别和以此为所依所论的如前所说的结构本体，说"二种"等。其中在那所谓创作规则的庄严书中，若不然，在庄严章节中，庄严即将说的庄严以词义差别即以语音庄严意义庄严的差别有二种，由其差别而庄严有别的，那些词义即是结构名。以彼装饰的彼列序即被那些词义庄严所庄严的，那些词义的大诗等总体形式的次第结构，这是所说。"结构"是其名者，和以那些词义庄严装饰者，和那些词义的列序，这是复合词。
14.
"功德庄严具，虽染微过失；
智者不称赞，如是如少女。"
14.. 如此为了显示那词义列序即使以功德庄严装饰，若与些微过失相应，也应当完全不被智者接触，说"功德"等。即使与所谓语音庄严的功德和意义庄严相应，即使特别装饰的词义列序，若被过失微尘即过失细分所标记、铭刻，不应被智者即通晓功德过失区别的贤明之人们称赞，完全不应被称赞。如是何物？说"如是如少女"。因为如同少女十岁时以将近青春期而夺取人眼心的功德，和以装饰特质装饰，若被某个麻风病过失细分所标记，应当不被智者接触，何况其他，如是词义列序也以些微的词形和义相过失如麻风病一样，应当完全被智者们回避，何况以多，这是所说。

14. 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.

15. 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.

15. 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.

16. 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.

16. 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.



这是巴利文的完整中文直译：
14.. 如此为了显示词义被功德性的庄严所装饰的词义列序，若被某个词等过失所标记，则不可称赞，说"功德庄严"等。即使与功德庄严相应，即使与所谓语音庄严的功德和意义庄严特别相应的那词义列序，被过失微尘标记即被词过失等极微小的过失标记、相应、俱有的如是，即使与功德庄严相应而被过失微尘标记，如同十岁已达青春期的少女一样，不应被智者即功德过失考察者们称赞，不应被称誉。因为如同十岁女子以可爱本质构成，即使相应于可意的功德和适合美丽的项链等装饰特质，若相应于某个可见的白癞微尘，就不会被功德过失考察者们认为值得一见，如是具有所说性质的结构方式若相应于某个如癞病般的词等过失，不会被智者们认为可享受，这是意思。过失的微尘，被它标记，和显现如彼故如是，这是词的分解。
15.
"是故除过失，应以大努力；
彼无诸过失，具德岂不成。"
15.. 因为如此，所以由那原因以大努力即以巨大精进，过失即词过失等不利因素的除去即依论典见解由论典力量的舍弃，应当被完成，补充"被智者们"。如此在除去过失时获得什么功德呢？以一切方式即以一切方面离过失即离开过失的这词义列序，具功德即与所谓语音庄严的功德相俱，岂不会成就？必定会成就，意思是：离功德的彼装饰物应当不被采取。
15.. 所以因为有过失则不被智者们采取，因此以大努力即以殊胜精进，过失除去即词过失等的排除，应当以通达多种论典境界的慧被智者们完成，如此这词义列序以一切方式即以一切行相离过失即无过失，具功德即与所谓语音庄严的功德相应，岂不会成就？意思是：应当成就具功德。过失的除去，和无过失于此或离开过失，和与功德俱行，这是词的分解。
16.
"彼离诸庄严，具德夺人心；
如无过具德，新娘无装饰。"
16.. 为什么如此成为以舍离过失给予功德的结构？说"彼离庄严"等。那词义列序即使离开庄严，无过失即以一切方式离开过失，与功德即所谓语音庄严相应，因为是使人们喜悦洪流充满的诸多因，夺人心即牵引向自身，成为摄心。在此说譬喻"如无过具德新娘"。如同离开任何过失的新娘，相应于可意行为等功德特质，即使未以任何饰物装饰修饰，必定甜美，诗人的装饰必定夺人心，如是这词义列序也成为夺人心，这是意思。
16.. 现在显示以舍离过失给予功德的目的，以"彼离庄严"等。那词义列序即使离开庄严，无过失即以一切方式离过失，具功德即因此成为功德性，与语音庄严相应，如同离过失即舍离丑色不好形状等过失，具功德即具足动人功德的新娘即女子一样，夺人心即取悦善人。
17.
"在词句及义，过失多所知；
我说此诸过，附带诸实例。";

17. 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.

17. 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-

这是巴利文的完整中文直译：
17.. 因为如此即使与功德庄严相应而被过失微尘标记者不被智者们尊重，即使离开庄严而因无过失与功德相应者夺人心，如此即使带来无益的过失也应当依论典见解而避免，因此为了显示那些过失而承诺以"在词"等。那些词句的义是彼义，在彼中。以作为所表征性而举例故为实例，与实例俱故为带实例。以能表征而被表征故为特征。
17.. 如此即使与庄严相应而与些微过失相应的结构不应采取，即使无庄严装饰而无过失者被智者们应当采取，且主要的避免过失必须被作为，现在为了显示已获知的过失而承诺以"在词句"等。在词即在名等四种词中，和在句即在所说特征"以syādi、tyādi为末尾的集合，有作者和动作为句"的句中，和在彼义即在那些词句的义中，种种即多种为智者们所知为过失性的过失，我说这些词等过失的带实例即俱实例的特征。在此：
"词说四种有，名动词前缀；
及不变化词，诸智者如是，马实奔驰着。"【如此在词形分别解释中名的章节说】
首先应当依所说规则理解词。以作为所表征性而被举例故为诸实例，和与实例俱故为带实例，和以能表征而被表征，这是词的分解。
词过失列举：
18.
"义相违余义，冗义及染污；
相违须修饰，卑义及无义。"
句过失列举：
19.
"词过即句过，同义破韵律；
及错乱粗俗，无停顿次乱；
过多义未达，俱系且粗暴。"
句义过失列举：
20.
"不当缺适宜，破韵与疑惑；
粗俗坏庄严，句义所依过。"
词过失等列举解释：
18-19-20.. 现在举出如承诺的过失以"义相违"等。义相违于其他义者，那是义相违。是什么？词。如是在以下也依适合。过多义即由其对所修饰有过多义者。以未说因在此被引故为应引导。词的过失即词由其过失而有过，那些义相违等是词的过失，这是意思。如是在以下也依适合。句的过失，这是关系。韵律次序在其中破坏者，那是破韵律，句。不当等是句义过失，由句义的过失性。句会有过，这是专指句。因此在一切处以中性表示。
18-19-

20. 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.



这是巴利文的完整中文直译：
20.. 现在举出应当说明性质的承诺过失而说"义相违...乃至...所依"。对诗人们所欲义相违的他义为其词者，那称为义相违。对所修饰造成过多义性故称为冗义。因对诗人们所欲义不明显而不清晰故称为染污。因地时季等相违故称为相违。因应引入其他而说故称为应引导。唯到达修饰语才获得有意义性故称为须修饰。因导致所修饰卑劣故称为卑义。因无义故称为无义。这八种因依词故称为词过失。
因再说已说义故称为同义。因次序破坏故称为破韵律。同样因造成混乱故称为错乱。因缺乏殊胜语言故称为粗俗。因缺乏停顿圆满故称为无停顿。因从词义次序脱落故称为次序乱。因超越世间言说而说故称为过多。因离开总体义故称为义未达。因具粗暴结构故称为结构粗暴，与此相俱故为俱结构粗暴。这九种如是称为句的过失。这里"如是"字引入"过失"词。
因离开次序故称为不当。因适宜性缺失故称为缺适宜。因变格次序破坏故称为破韵律。因生疑惑故称为疑惑。因难以理解故称为粗俗。因庄严被破坏故称为坏庄严。这六种因依句义故称为句义过失。
其他义为余义。相违余义为其者，这是词的分解。表示过失的词因不离过失性故也称为过失。即使如此，因以复合词取词故成为中性。这同样道理也在此后诸词中。所修饰的过多义为其者，如染污般为染污。因为如被污垢所染的镜子因自身染污性在显示面等时不清晰，如是不能显示所要义的词称为染污。相违存在于其故为相违。未说因在此被引导故为应引导。修饰语所期待为其者。所修饰的卑劣义由其者。无义为其者，这是词的分解。
即使词过失无差异，因分别差别故说"词的过失"，如"石像的身体"。在"句的过失"中也是这同样道理。一义为其者。韵律次序破坏为其者。分散错乱为错乱。生于村为粗俗，即无智者的言说。表示此的词也由转义称为粗俗。停顿缺乏于此故为无停顿。从次序脱落为次序乱。超越而说为过多。从义离开为义未达。结构粗暴性存在之处。次序离去之处。适宜缺乏之处。韵律破坏之处。与疑惑俱行故为彼。粗俗如前说。庄严被破坏，破坏的庄严存在之处。句的义，依彼为依句义，这是词的分解。这里无义和义未达两过失从词句有别，其他破韵律两过失、粗俗两过失、和次序乱不当两过失从句和句义有别。
词过失解说解释：
21.
"义相违即是，他义相抵触；
如云欲清明，使人得安乐。"

21. 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.

21. 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.



这是巴利文的完整中文直译：
21.. 现在依列举次第举例词等过失以"相违"等。hi因为此原因，或hi字在显明义。因为凡词其他即异于所要的义在所要即欲说的义中相违，复述后因此那被规定为"义相违"。以"如"举例。如这义相违，如是其他相似也应当理解。"如"字的意思是：不仅是这个。"云清明令人乐"。有毒之水，给予彼故为清明的云即水运者令人即世间乐即令乐，这是诗人所要义。毒字也可表示毒药故给予毒药的云杀害，而不令乐，如此修饰语"清明"的相违性。
21.. 现在依所列举次第显示义相违等的具特征所表征而说"相违"等。因为凡词其他义即异于诗人所要的义在所要即欲要的义中相违，故那词称为义相违。或hi字在显明义。如此这词显示不太明显的义相违为"其他义在所要中相违"后，在那显示义的境域中运行。因结合"因为彼"故，以"其他义在所要中相违"的特征以显明性复述后，那义相违即应复述的不太明显的义相违被规定，如"凡有耳环者，他是提婆达多"。在以上也应当以显明复述而理解不太明显的规定。以"如...乃至...人"举例显示所表征。如"云清明"等是义相违的实例，如是其他类似也是此的实例，不仅"云"等才是，这是所说。这里"如"字也应当理解在如字同义词的实例义中，在以上也如是。云即水持者清明即给予所谓毒的水令人乐即令乐，这是诗人们所要义。这里因毒字表示所谓毒药的蛇毒，在"给予毒故为清明"中因毒对水毒共通，给予毒的云必定杀害而不令乐，如此诗人所要的乐因的云的修饰语毒字有相违的他义性，故毒字以义相违过失而有过。
22.
"由其修饰语，所修过多义；
此为冗义如，遍照诸方位，
萤火在显耀。"
22.. 因为由其词所修饰即应被修饰的其他词依义过多，复述后此被规定为冗义。以"如"举例"照遍"等。如是在以上也易知。由其照遍即照亮无余即一切方位者，这萤火显耀即照。这里萤火照亮一切方分说得太过故为过多义。
22.. 由其修饰语所修饰即应被修饰的词依义过多，这具如所说特征的词为冗义即称为冗义词过失。如其实例如此。照遍诸方即照亮一切方位的这萤火即这萤虫显耀即照。这里因所修饰的萤火照亮一切方位太过故，"照遍诸方"的修饰语称为冗义词过失。照遍无余方位由其者，这是词的分解。
23.
"义理难理解，从本性等别；
为染污如彼，彼拥抱爱者。"；

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.

24. 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.

24. 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.

25. 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.



这是巴利文的完整中文直译：
23.. "从本性等别"即：首先被作即为本性。"等"字摄取前缀等。从本性等的差别即分别，即"此为本性，此为前缀，此为替代"等，以本性前缀差别设想，这是所说。令满足故为pi，被那可爱即所爱者，这主人被拥抱即相依。这里"piyā(可爱)"为染污。
23.. 凡词其义理解即义领悟从本性等差别即以"此为本性，此为前缀，此为替代"等本性等的分别知识，或从"什么名为本性等"的寻求而困难，那称为染污。如其实例如此。被那可爱女子，这所爱者被拥抱即相依。前缀首先被作故为本性。彼为彼等前缀的开始，彼等的差别，这是句子。令满足故为pi，女子。被那可爱，这里在说以可爱所谓所爱者时因pi字不清晰故"piyā"词为染污。
24.
"若染污词语，义少如复叠；
亦入染污词，过失类之中。"
24.. 现在为了显示复叠等虽非所要也包含在染污中而说"若"等。其中"若"是不定说，其定说为"复叠等"。复叠为其谜语类的开始者为复叠等。如何？说"染污词"等。染污即因住于不明了过失自性而污染不清晰的词为其者为染污词。少即微小所表义为其者为义少，如是那复叠等也在染污词过失即如前所说中被作入内即被规定即被放入其中，不离染污词过失，这是意思。
24.. 现在以非所要的复叠等也入染污过失为借口而显明说"若染污"等。染污词即因与不明了过失混杂故不清晰词，义少即微小所表义的若复叠等即若复叠谜语类存在，那也在染污词过失即如前所说的染污词过失中被作入内即被作入中，不离染污词过失，这是意思。染污词为其者，少所表义为其者，复叠为其谜语类的开始者，染污词的过失，这是词的分解。
25.
"明了词所造，词连合流顺；
具足清净德，复叠如是许。"
25.. 让不喜欢如是的复叠等存在，那么什么是喜欢的？说"明了"等。由自身所说义明了力而能说的词也必定明了，故由明了即众所周知的词即语基所造即所作为明了词所造。流顺即以相互依偎而光滑的诸词即syādi等结尾的连合即结合为其者为词连合流顺。因明了词所造性故与所谓清净的功德即语音庄严相应即完全具足的如是即如前所说功德所依的可爱复叠为所许即所喜欢，这是意思。

25. 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.

26. 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.



这是巴利文的完整中文直译：
25.. 现在在已获得的诸复叠中指示学生"如是复叠是所欲"而说"明了"等。明了词所造即"此是此义的能说者"由明了即众所周知的词即语基所造即所作，词连合流顺即流顺的syādi等结尾词的连合为其者，具足清净德即因明了词所造性而与所谓清净的语音庄严功德相应的如是即如此由功德殊胜而可爱的如将在上面说的复叠一样的复叠为智者们所许即所欲。明了和彼等词，由彼等所造，词的流顺连合为其者，清净即功德即语音庄严，与彼相应，这是词的分解。
26.
"无间与有间，他生多重音；
复叠彼即在，句首中末境。"
26.. 现在开始显示那如前所说的所欲以"无间"等。重说即上说即具重复发音因相似性故，多重音即母音子音形，不是一音因非压韵故，如是也将说"后如音重说"，由彼等所生为复叠，这被了知。那分几种被分别？说"无间和有间他"。其中凡以音不间隔以音集合所说，那是无间复叠。而凡被间隔，那是有间。而凡混合二者，那是他即另一无间有间，如是复叠首先分为三种。那此三种复叠在境界差别确定中，开首和中间和末尾为境界即所行处为其者，故为首中末境应当了知。什么的句？各别的四首诗句部分。即使有期待也复合因易懂。
其中在四句中位于首中末的复叠有多少种类可能，那些根本有七。如何？在一句中或有首复叠，或有中复叠，或有末复叠，或有中末复叠，或有中首复叠，或有首末复叠，或有全复叠。如是各别根本性有七故在四句中成二十八。而首句复叠即第一句首复叠无间，如是第二三四句首复叠无间，第一二句首复叠无间，第一三句首复叠无间，第一四句首复叠无间等，以多种方式称赞。而当全体复叠时，应知生起大复叠等分别。

26. 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.

27. 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.



这是巴利文的完整中文直译：
26.. 现在阐明所欲复叠以"无间"等。由重说即重复说的多音即以总集形态故由多个母音子音身体的音所生的复叠，因不被其他音间隔故为无间，因被其他音间隔故为有间，因混合二者故为彼等之外的无间有间，如是成为三种。且那复叠以境界差别确定故为诗句的首境、中境、末境，如是成为三种。这里ca字运行于其他所说，其他所说即如前所说无间等差别之外其他应说性的显现的诸句的首中末之间，也称为引入即句子开始。由不同音离开为有间。与彼相反为无间。无间和有间和他，这是聚集性复合词。多和彼等音，重说即多音，由彼等所生，首和中和末，彼等为境为其者，这是词的分解。
其中在四句的首中末处可得的复叠差别，在每一句中各有七种。如何？句首复叠、句中复叠、句末复叠、中末复叠、中首复叠、首末复叠、全体复叠，如是各别作七七，在四句中根本复叠成二十八。这里句首复叠等也以无间第一句首复叠，如是第二三四句首复叠，和无间第一二句首复叠，如是第一三句首复叠、第一四句首复叠，和无间第二三句首复叠，如是第二四句首复叠，和无间第三四句首复叠，如是无间句首复叠成十种。如是有间也十种故二十种，无间第一句中复叠，如是第二句中复叠等，中复叠也成二十种。无间第一句末复叠，如是第二句末复叠等，末复叠也成二十种。而由混合差别则成多种。
无间第一句首复叠解说：
27.
"善恶诸人等，以德虽殊异；
近无择者前，不能作分别。"
27.. "善人"等。善人即善士，恶人即非善士，这一切两方倾向的种种人以德即戒等为具作用者或为因者，虽有择别即因善者中可得而不善者中不得故成分离，在无择别者的人们之近即在彼等临近时不到达择别即区分，因缺乏区分了知慧故，虽有择别的人们也把他们作为一体而见。这是第一句首无间复叠。
27.. 现在为显示无间第一句首复叠的开头而说"善人"等。善人即善士，和恶人即不善士，如是一切两方者，以戒等和杀生等德为因虽有择别即因善者中杀生等、不善者中戒等不行故以德成分离，在无择别人近即在无择别智的人们之近不到达择别即区分不获得。有择别即有分离为其义者为有择别。这里以境转义择别即慧，无择别即无择别者，彼等即人们，彼等的近，这是词的分解。这是无间第一句首复叠。
无间第一二句首复叠解说：
28.
"善不善一切，强弱或如是；
未达仍存在，苦乐能施与。"

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.



这是巴利文的完整中文直译：
28.. "善"等。强即依修习获得力故为有力者。而为无间义不变词。弱即因彼不存在故为无力者，和一切善不善法，只要多久时间未到达存在即因仅生起无法给予果报故仅为"曾有"所说义因相仅业性而为曾有业性，直到那么久时间为乐和苦，彼等给予故为苦乐施与者应当是。只要轮回运行，直到那时为乐苦给与者。这是第一二句首无间复叠。
28.. 强即由修习等缘获得而有力，或而弱即因彼不存在故无力，一切善不善到存在即因无果报给予故仅运行性，只要多久时间未到达未获得，直到那时为苦乐施与者即依次第为乐苦给与者应当是存在。这是无间第一二句首复叠。善的对立为不善。应说"曾有"的状态为存在。如在"来见"等中，从动词也有ṇa等后缀。
无间第一二三句首复叠解说：
29.
"敬信彼除恼，我作已作成；
礼敬与敬信，三宝依止处。"
29.. "敬信"等。礼敬即由三门所示现和敬信即供养，彼等的容器即作依止处的以生喜等义故称为宝的佛等的三即作集合的三宝中，以敬信即俱敬信而作我所作已成，已作即因除去轮回苦毒故殊胜地有益的实践，彼礼敬即彼礼拜除灭恼即热恼即身心热恼。因说"我"故"我的"由义而了知。而这是无间第一二三句首复叠。
29.. 在礼敬敬信容器即在三门所行礼拜供养的依止处三宝即以生喜等义故称为宝的佛等的三中，我所作敬信即俱敬信的礼敬已作即已成，已作即因成就世间出世间成就故殊胜地有益，彼礼敬除灭恼即我的身心热恼。这是无间第一二三句首复叠。与敬信俱行为敬信，动作修饰语。这里动作即由已作词所表示的作为。因为作为虽在已作词所说业中，由不能另作特征的能力而破坏存在，到达与"作"动作的关系而成为业，和因中性的已作以yu后缀故为中性，因存在一性故为单数，因修饰彼故敬信词也成为中性第二格单数。
"在所修饰见，性数格诸相；
同分所属者，修饰更应作。"
因为如是说。如是取动作修饰语时，由能力"我"的第三格成为第一格，和"礼敬"的第一格成为第六格。礼敬和敬信，彼等的容器。三的集合为三，宝的三，这是词的分解。
无间四句首复叠解说：
30.
"莲花为何污，林施林施空；
善逝善逝世，相应相应手。"

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.

31. 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.



这是巴利文的完整中文直译：
30.. "莲花"等。莲花即红莲为装饰何即水而存在，因开放红莲群具有水的池等中如是可爱性成就故，不保护给予即以谷物圆满等因性故为给不保护。林即水给予非空故为给林的云装饰空即天空，因具水流重担充满空腔的可见性德故。相应即圆满利益即增盛作即作的善逝即美语者，如前佛以出离等舍弃欲贪等而行，以阿罗汉道断绝一切随眠烦恼而善去即去向美妙涅槃城故或称为善逝的彼大牟尼，以自无量波罗蜜润泽润湿点滴性故世间即三界，或应结合相应世间装饰即为装饰。这是四句首无间复叠。
30.. 莲花即莲为装饰何即水而存在，因五种莲遍满的水的可爱故为庄严。给不保护在时以雨圆满为谷物圆满等因性故给予保护，给林的云装饰空即天空，因以水流重担充满空腹的可见性故为庄严，善逝即说种种或善去涅槃者作相应即圆满利益即增盛的彼善逝即彼如来装饰世间即三界，或相应世间，因以种种说等因无有如是和其他世间可爱性故为庄严。因一切词义不离存在故应理解为存在。因此即说一切结合第一格存在动作。这是无间四句首复叠。
31.
"无间首复叠，此少分已示；
以此方向知，其他复叠等。"
31.. 如是在所欲复叠中显示无间句首复叠的方向而总结以"无间"等。无间即无间隔的四句之首，或作首的复叠的这如前所说少分即某一差别已示即已分别。其他也不分别吗？说"应知"等。以此方向即以此方法道路，其他即从所说之外的第二句首复叠第三句首复叠第四句首复叠等无间的，和第一二句首复叠第一三句首复叠等有间的，和第一四第二三句首复叠等无间有间的，如是中末句复叠应知即应了知，因为对智者以如是方向已显示故。其中：
"与德非德俱，善士非善人；
平等入深心，依主如何耶？"
等为第二句首复叠等无间，
"以可爱语诸，可爱不爱说；
足下胜者作，彼法除不爱。"
等为第一二句首复叠等无间，
"垢污为垢污，长久净喜乐；
长久净身彼，垢污垢污谁。"
等为第一四第二三句首复叠等无间有间，
"夺意除烦恼，胜者我心有；
岂非汝波罗，蜜精修良药。"
等为中句复叠，
"以善染胜军，声音遍大地；
若汝求胜者，贤圣义利者。"
等为末句复叠应了知。

31. 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.



这是巴利文的完整中文直译：
31.. 如是以所欲复叠总结无间复叠的方法等而说"无间"等。无间首复叠即以不同音无间隔首复叠，或无间句首复叠的这少分即"善"等的少量实例方法已示即已说明。其他复叠也以此方向即以此方法应知即应被智者了知。首复叠，或作首的复叠，和无间和彼首复叠，这是句子。意思是：应以如是所示此次第了知无间第二句首复叠等。
其中无间第二句首复叠应如是了知：
"与德非德俱，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诸人与德非德即与各自德和非德俱平等即一起如何而入？心即稀有，对善人恶人平等慈心稀有，这是意思。
无间第一二句首复叠应如是见：
"以可爱语诸，可爱不爱说；
足下胜者作，彼法除不爱。"
胜者以此可爱语令不爱说者也即一切人归依足下，彼法除你们不爱。这里因取api字同义的pi字故无破韵。
第一四第二三句首无间有间复叠应如是见：
"垢污为垢污，长久净喜乐；
长久净身彼，垢污垢污谁。"
这里"垢污垢污，长久长久"因以不同音无间隔故无间，"垢污垢污"的前后双以"为"字，"长久长久"的前后双以"乐"字以不同音间隔故有间。长久净即具美好光明净的胜者获得saṃ即寂即涅槃，完全即极度殊胜长久身即清净身的彼胜者，以垢污即所谓垢秽，或所谓贪等不善的垢为俱的saṃ即自身，为垢污即为作清净而庄严，长久即长时喜乐即令于自身欢喜。
中句复叠应如是见：
"夺意除烦恼，胜者我心有；
岂非汝波罗，蜜精修良药。"
夺意胜者除我心有的烦恼即热恼，汝岂非波罗蜜精修的良药即天药。
末句复叠应如是见：
"以善染胜军，声音遍大地；
若汝求胜者，贤圣义利者。"
胜者以善即以胜军声音即所化胜声遍满大地，贤者你若为义利者，令染即令欢喜彼贤胜者。由此所说复叠应了知其余第三句首复叠等。
32.
"彼等差别为，极多相杂生；
其中有易作，有极难作成。"

32. 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.



这是巴利文的完整中文直译：
32.. 为什么不完全分别？说"极"等。彼等分别的相杂即混杂即混合性即发音方式为生即源由为其者为相杂生，差别即种类极多即殊胜众多依如前所说方法生起，其中即在彼等分别中也有些分别易作即易被运用故为易作，与彼相反有些分别极难作。如是摄为二种，其中已显示某些易作的所欲复叠的开头。现在应知某些难作的开头非一切如是。
"由高举你们，智者如何非；
因此倾倒者，不为非倾美。"
这是四句中复叠无间有间一形难作。
"非光辉天众，庄严如天众；
胜阿修罗众，广天不能胜；
众中王如是，善治所征服；
如善统治者，远离诸酒醉。"
这是四句中复叠一形有间。


32. 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.


这是巴利文的完整中文直译：
32.. 为什么不完全指出而以特征引申作总结？对此疑虑说"极"等。彼等复叠的相杂生即作为差别生起因的差别即高低种类极多，其中也在彼等中有些复叠易作即易成就，有些极难作即殊胜难成就。相杂为生为其者，这是词的分解。
这里因指示易作故仅指示难作复叠入门方法：
"若人能献意，意使师欢喜；
若不因此献，意亦非善供。"
这是四句首复叠一形无间有间。
若人能献manaṃ即自己的意给师即胜者manaṃ即片刻，师即牟尼王的manaṃ即意使彼人的manaṃ即意欢喜即极喜，因此若不献manaṃ manaṃ即意意，彼人的manaṃ即意manaṃ即片刻也非善供即非应被善者供养。
"由高举你们，智者如何非；
因此倾倒者，不为非倾美。"
这是四句中复叠一形无间有间。
因由此因你以善即善高举即善高举为因故，虽倾即虽低垂和不倾即不低垂，彼彼美即彼彼善非不当有，实有，因此因彼因彼等美即彼等善倾即低垂如何不当有，实有。
"胜者敬善人，令恶入功德；
所化眼功器，礼我爱善人。"
这是四句末复叠一形无间有间复叠难作。
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，作所化眼涂药即作涂药的功德器即作功德依处的善人涂药即作善人涂药的人，因此因故我礼敬实喜爱即极喜爱彼胜者。
"世间胜光明，以光常照耀；
若光不胜照，何不超诸光。"
这是四句首复叠一形有间。
在有情世间诸光明中胜者光明即美光以光明即以现有的，或美的光明从光常即必定照耀即光照，彼胜光若不以光明即现有光明为胜而照即若不光照，超越即超过具光明即具现有美光的梵天等的光明即美光何不照，实照。
"非光辉天众，庄严如天众；
胜阿修罗众，广天不能胜；
众中王如是，善治所征服；
如善统治者，远离诸酒醉。"
这是四句中复叠一形有间。
远离酒醉即离饮酒的人们如善统治，如是特别庄严的彼等天即彼诸天也非光辉即非光耀，如是因酒获得败北状态的广即多的阿修罗即吠波质帝等阿修罗也非光辉即非光耀，如是善庄严的王在众中也非光辉。
"胜者令谁望，望依止希望；
必为无望除，望故一切恶；
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.

33. 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.



这是巴利文的完整中文直译：
这是四句末复叠一形有间。
凡善人在胜者教令即佛的律制所说教令中有希望即以不违越方式住立希望为依止希望即清净希望，彼等善者被除希望即次第除贪必定即一定无望即离怖畏而有，因此于一切恶即一切不善有望即有怖畏即欲无过誓愿的善人们依止寂即依止寂的主望即作主性希望而作。
33.
"复叠与谜语，非一向甜美；
为免学者累，我悉皆舍置。"
33.. 复叠即称为诗人特殊能力表示，因此彼有用处，而谜语在嬉戏娱乐、困难处思维和迷惑他人中也有用处，因此其中如何舍置？说"复叠"等。彼即如前所说易作难作差别的复叠。而谜语为前师所说十六种为聚集欺骗等。其中此为特征：
"聚集谓隐义，以词结合成；
欺骗以他处，成立词欺诈。
超越即间隔，运用作迷惑；
遗忘谓难解，义理词行列。
同形非主义，施设词应是；
粗涩由缘等，所生词如是。
称数即数目，为迷惑因缘；
另外显现处，句义为假设。
彼称内差别，名中异义想；
隐藏住他义，因同义闻故。
同音彼称为，所欲词同义；
迷乱即由迷，义虽善说示。
因关系众多，名谓遍行者；
一隐应词义，依止覆藏性。
彼应双重隐，因双重覆藏；
杂乱名谓彼，种种特征混。"
虽为过失，对彼等一切超越等中不应置入过失性。因为此以"向多德礼"等不说为句杂乱名，和假设以除疑过而以"去你第二住"等说示。
"源无限满足，汝令大正念；
长胜愿依主，成就多果利。"
这是聚集。
"应亲近吉祥，除慢与罪过；
能至安稳城，彼调自亲近。"
这是欺骗。
而遗忘等应依特征和依实例了知。
如是为前师所假设的谜语等这一切不一定一向美妙即因无任何义味或语味故非可味尝，因此因缘学生所生疲倦即怖畏，或从彼等疲倦所生怖畏，为此被我舍置，应如是结合。

33. 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.


这是巴利文的完整中文直译：
33.. 如是说易作难作二种后，显示诗人能力中有用复叠和，在嬉戏娱乐、困难处思维和迷惑他人中有用谜语不说的因缘以"复叠"等说明。彼复叠即如前所说易作难作等差别复叠种类和谜语即前师所说聚集等谜语，如是这一切非一向甜美即因所味尝的义味或语味决定无故非一向美妙，如是因此因缘和因学生疲倦怖畏即因学生不堪称为不堪或所生怖畏故被我舍置。学生疲倦即怖畏，或从学生疲倦生怖畏，从彼，这是词的分解。
这里谜语应如是见：
"聚集与欺骗，超越及遗忘；
同形与粗涩，称数及假设。
又有内差别，隐藏诸谜语；
又有同音和，迷乱遍行者；
一隐双重隐，杂乱共十六。"
其中此为特征：
"聚集谓隐义，以词结合成；
欺骗以他处，成立词欺诈。
超越即间隔，运用作迷惑；
遗忘谓难解，义理词行列。
同形非主义，施设词应是；
粗涩由缘等，所生词如是。
称数即数目，为迷惑因缘；
另外显现处，句义为假设。
彼称内差别，名中异义想；
隐藏住他义，因同义闻故。
同音彼称为，所欲词同义；
迷乱即由迷，义虽善说示。
因关系众多，名谓遍行者；
一隐应词义，依止覆藏性。
彼应双重隐，因双重覆藏；
杂乱名谓彼，种种特征混。"
这里义理如是：由词结合即由词的连接故隐义即不显义称为聚集。隐义即以通晓随说而非通晓聚集被制。从此之后随说和所随说性也应如是了知。在彼谜语中以他处成立词即以他义中通晓的成立词欺诈称为欺骗。
过度间隔运用即超胜地中间运用词组合，因此即作迷惑即作充分迷惑的谜语称为超越。彼谜语的词行列即词列难解义即难了知所诠，彼称为遗忘。
非主义施设词即因依某同法而置入非主义中主义表示词的组合称为同形。由缘等即由缘补足等如何即以某种方式所生词即所成词称为粗涩。
在彼即在彼谜语中虽说数即计数成为迷惑因，彼谜语称为称数。在彼即在彼谜语中句义即总体义另外即以另方式显现即了知，彼称为假设。
彼谜语在名即在所用名称中异义想即种种所诠想可能，彼谜语称为内差别。因同义闻故即因同义词运用因住他义即住立他义，彼称为隐藏。


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.



我将为您完整翻译这段巴利文:
若谜语由悦耳词语组成，用同义词来表达所欲表达的意思，这就称为"同音"。即使意思表达得很好，也能引起迷惑和困惑，这就称为"迷乱"。
若谜语在创作时，由于关联众多而显示其名称，这就称为"关联性"。若谜语隐藏其依托而显示其所依托的内容，这就称为"单遮"。
若在运用时遮蔽两者，即遮蔽能依与所依两者，这就称为"双遮"。若具有各种不同特征的混合，即具有会合等各种不同特征的混合，这就称为"混杂"。
现在应当依次了解会合等的特征 -
"从源头延伸弯曲，
你的威权广大贤明；
愿主长久获胜利，
结出丰硕果实成。"
这是会合型。
主啊，从你的源头开始弯曲延伸，像河流一般展开。源头即显著庄严之处。噢主啊，愿你广大贤明的威权，在臣服于你的人们中延伸，带来丰硕的成果，长久胜利兴盛。这里通过"源头-弯曲"的连接隐含其意。
"应当亲近吉祥者，
已除骄慢与过失；
能至安稳之城邦，
调伏自修而成就。"
这是欺瞒型。
已除去骄慢过失的吉祥者 - 看似在说应当亲近吉祥种性的大象中的吉祥大象。实则是说应当亲近最胜之人。亲近为何？就象的层面而言，受过训练的大象能将亲近它的人带到安全的城市。就人的层面而言，调伏的圣者能将亲近他的人带到无苦的涅槃城。这里通过诗人所欲表达的至上义外的大象义常用词造成欺瞒。
"此人向多德者拜，
即便面对恶人时；
常怀欢喜求利益，
忆念善逝修行道。"
这是超越型。其含义将在后文说明。
虽有散乱之过，因为是谜语的缘故而可取。如说："谜语中所升起的，污秽不算为过失。"这里通过将关联词置于不当位置造成间隔。
"面开莲花饰璎珞，
臂环高耸胸围丰；
破衣男子最为胜，
怯弱女子所佩戴。"
这是遗忘型。
面开如提拉克等妆饰，璎珞是一种装饰品，臂环是手镯，高耸指乳房遮布，还有额带等装饰，面部高耸饰物，这些都是怯弱女子所佩戴，而破衣男子却是最胜者。这里因用罕见词汇构成，意思难以理解。
"九种殊胜珍宝现，
显于此宝藏之中；
八种不共八人有，
其余一宝为共有。"
这是同形型。
在这宝藏中现有九种殊胜珍宝，其中八种珍宝为八种人所不共有，另一种珍宝则为共有。这里将九种出世间法比作珍宝（因为它们值得尊重等），将正等觉者比作宝藏，这是在非本义上使用珍宝等词。


‘‘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.


我来为您完整翻译这段巴利文：
"天人乾闼婆众等，
喜马雅山大地上；
七湖皆具美味水，
龙众持戒不得享。"
这是粗暴型。
在喜马拉雅山顶上有七个具有美味之水的湖泊，如无热恼湖等，天人和乾闼婆可以享用，而持戒的龙众却不能享用。这是其一层含义。在喜马拉雅山大地上，月光照耀的大殿堂中，嬉戏的天人乾闼婆们能享受具有美妙音质的七种琵琶音（六度等七音），而龙众、圣者和持戒者都不能体验。这里"天人"意为"光明者"，"持戒者"意为"具有持戒"。从特征次第和众所周知的广泛运用来看，通过某种方式表明派生词有其他含义。
"歌声中双双音节，
六音中除第一音；
如眼具有五种色，
鼻部亦具六种色。"
这是计数型。
在歌声中有两个音节，除去第一音外有六种音：牛音、香音、中音、五音、天音、尼音。这里两两成对有六种音。就如眼睛有五种颜色，鼻子也有六种颜色。这是因为歌声中有两个"i"和"a"音，除去第一音外其他音有三种性质，"眼睛"有五种音素字母，"鼻子"有六种存在，所以这样说。这里通过确定所说的数字、歌声等词而产生迷惑。
"愿光辉王升起护佑汝等众，
红轮具德众星环绕显祥瑞。"
这是构想型。
具光辉的红轮，即被爱戴的人民环绕，或被爱戴的大臣环绕，与自己周围密集的刹帝利群众相应，具有殊胜相好的著名国王保护你们 - 这是非本意含义。"具光辉"因为是吉祥天女的住处而说是光辉的，红轮是升起时的红轮，与光芒俱的密集星群相应，具有善好月相的升起的月王保护你们 - 这里通过两方面共有的品质与主体词的领会，使句义呈现出另一种样态。
"最初称其为仙人，
具大利益永恒存；
非仙亦非为密友，
也不具有永恒性。"
这是隐名型。
一位最初被称为"仙人"，具有极大的利益，且是永恒的，然而他不是仙人，不是朋友，也不是永恒的 - 这是所要表达的意思。一个极大的（词）最初在名字开头被称为"isi"，中间具有"pa"音，且是永恒的，既不是仙人，也不是朋友，不是没有"so na"和"ta"这两个音节。因为说了开头和中间，所以知道是结尾，应当理解为"仙人坠处精舍"。这里通过仙人坠处之名暗示仙人等的含义而产生不同意义的设想。
"从东奔向西方去，
一刻也不曾停歇；
此非为月轮所现，
亦非为日轮所显。"
这是隐晦型。


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.


我来为您完整翻译这段巴利文：
从升起即从开始到沉落，奔走着的每一刻都不会停歇。这既不是月轮，也不是日轮。从升起即从结生直到死亡。"奔走"是指寿命的活动，因为寿命、月等的意义和表达这些的词语相似，这里可能产生其他关于月等确立的含义。
"舍弃名誉大地后，
迦罗城邑与天后；
智者不复生忆念，
即便正作奋进时。"
这是同音型。
具有誉与地二名的天后（王后），和具有迦罗与城二名的城邑，那智者舍弃后，即便正在进行名为奋进的事，也不再忆念繁荣。舍弃耶输陀罗天后和迦毗罗卫城后，正在作称为精进的努力时，大士不再忆念繁荣。这里用光荣与大地等词代替所要表达的耶输陀罗等词来构成。
"四面相对系缚着，
四匹信度马自在；
中央摆放干草料，
随意享用无障碍。"
这是迷乱型。
四匹信度马面向四方被系缚，以至于面向四方，被绑着的它们自在地随意享用放在中间的草料，看似背对背被绑，但实际上是面对面被绑。这里因说"四面相对系缚"而误以为是背对背绑，所以产生迷惑。
"知生欢喜因友语，
人人恭敬而奉行；
终得福敌尽消境，
证入殊胜解脱道。"
这是关联型。
对于从水生莲花之欢喜因的朋友即太阳的亲友正等觉者所说之语，人们恭敬供养，就能到达因为与福德相对而称为福敌的不善法灭尽为缘，以涅槃为所缘而生起的道果。这里通过"从水生者的欢喜因的友"以及"以福敌灭尽为缘而转起"这样的连锁关系说明佛陀和道果，故有关联的丰富性。
"不取任何大声响，
亦不作为装饰用；
四足兽之此耳朵，
却说并非无果实。"
这是单遮型。
任何四足兽的耳朵都不取大声响，不以为所缘，也不取装饰。然而这耳朵据说不是无果的，确实不是没有用处。这是马耳树。这里通过说"耳朵"作为所依而不说其所依处而形成庇护。
"庄严世界具光辉，
包含天界诸众生；
何处生长而茁壮，
为何不为何所染？"
这是双遮型。
具光辉地庄严包含天界的世界，看似在说佛陀。世界即水，常常庄严着，具光辉即具吉祥，在何水中生长茁壮，为何水所不染著？答案是莲花。莲花可以是阳性或中性。这里因为水和莲花两者都被遮蔽，所以称为双遮型。
"始末皆为同一者，
中间之始即为中；
行于究竟诸法中，
说此无为之法句。"
这是混杂型。


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.


我将为您完整翻译这段巴利文：
在结尾之前的即是开头，中间的也就是开头，请说出在那些圣者中运行的、成就完成的无为法。即是说，开头处的那个"sa"音，结尾处的那个"ya"音，中间音节中间词的开头"ma"音，在成就等时节运行的、以表述方式运行的无为法，因为与有为法不同而成为无为的概念，请说出来。这里"samaya"(时节)是名称概念。由于在此"成就"一词包含了"等"的含义，所以获得"等"的意义。因为意义隐晦，具有相聚特征，以及被"so"、"yo"和"无为法"等在其他处通用的词语所迷惑，具有迷惑特征，并且在"samaya"(时节)一词中设想不同的意义，具有名称间隔特征，所以由这三种特征混合而成。其余部分的混杂性也应当如此理解。在此应当根据各处所说的特征理解"相聚"等的如实含义。
34
若与地方、时间、技艺、世间、
道理、圣教相违背的词；
从举例中可以明显看出
这些相违背的词语。
34."地方"等，地方指陆地、水域等处所。时间指昼夜。技艺指舞蹈、歌唱等。世间指动静物体的运行。道理指论理。圣教在此指佛陀言教。在其他场合则指传统法典，以及这些。与这些相违背的称为与地方等相违背。"若"是引述词。"这些相违背的词"是所规定的。这些词从例证、从特征中明显可知。因为水生物出现在陆地等处，夜间才开放的花朵在白天开放，"在六十四种技艺中，离调的七声称为bhinnachajja"等违背技艺论所说的特征，"火是冷的，铁木无实质"等超越世间常理，以所说的方式产生昏沉具有色法性质等违背论理，以及与各自的圣教相违背等，都容易明显理解，因此这一切都不需要举例，这是其要义。

34. 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.

35. 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.



我来为您完整翻译这段巴利文：
34
这样解释了不举例说明双关谜语的原因之后，现在按照列举的顺序，通过"地方时间"等来说明相违背的过失。某些词与地方（即陆地、水域、山岳等），与时间（即昼夜，或从寒季等分为三季，或从春季等分为六季），与技艺（即舞蹈、歌唱等六十四种技艺），与世间（即指静止和运动的存在的运行），与道理（即论理），与圣教（在此指佛陀言教，在其他场合则指传统法典）相违背。这些就称为相违背的词。这些相违背的词从举例和特征中可以明显看出。茉莉花等作为水生植物，莲花等作为陆生植物，夜开的睡莲等在白天开放，在六十四种技艺中"shadja(沙者)、rishabha(利沙芭)、gandhara(甘陀罗)、madhyama(玛德雅玛)、panchama(般遮玛)、dhaivata(待瓦塔)、nishada(尼沙达)"等七声中的一部分shadja被称为"离调的shadja"，这样以整体方式使用等违背技艺论的特征，"火是冷的，檀香是热的，铁木无实质，蓖麻有实质"等超越世间常理，虽然已经说明昏沉是非色法，却说它具有色法性质等违背论理的说法，以及违背各自圣教的说法等。由于这些违背性质都很明显，所以我们不举例说明，这是其意图。这些地方等相违背的非违背性，在这里避免相违背词的过失时，通过"以菩萨的威力"等可以看出。与地方等相违背，这就是所谓的地方等相违背。这里意图表达贬义。
35
若引用难以理解的词，
称之为需要引申；
如说"所有方位在夜晚，
都闪耀着洁白光芒"。
35
"若"等。难以理解是指从词义上或含义上无法理解，因为没有其他文献可以理解。后面将说"难以获得理解，违背词语的力量"。引用任何需要说明的词，这就称为需要引申。"如"是举例。所有的、全部的方位，即东方等十方，在夜晚、在黑暗中洁白、明亮地闪耀发光。在这里说到这些时，月光的光芒就需要被引申出来。
35
现在通过"若"等来举例说明需要引申的过失。某个词难以理解，需要通过其他词或其表达的意义来说明"这是它的意思"，因此需要引用其他词来说明，古人称之为"需要引申的过失"。比如这样的例子："所有方位在夜晚都洁白地闪耀"。所有方位，即东南等十方，洁白、白色，在夜晚、在黑暗中闪耀发光。在这里，因为不确定方位的描述词"洁白"这个性质是从开拉萨山峰、白墙、月光等何处产生的，为了排除其他可能，需要引用表示月光等的词来说明这种洁白是由什么造成的，因此"洁白"这个词带有需要引申的过失。"理解"是已经理解，"难以理解"是不能理解。这里的"a"(否定词)表示完全否定。
36
智者们不认为
这样处处都合适；
难以获得理解，
违背词语的力量。

36. 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.

36. 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.


让我将这段巴利文直译成简体中文：
36. 为了说明"智者不赞同不易理解的"而说"不"等词。所有智者、知识渊博者对这种如前所述需要推理的内容,在一切诗文等处都不赞赏、不重视、不使用。若问"为什么不赞赏"?则说"难得"等。因为理解、领悟意义而超越词语表达和规则的情况是很难得到的。无论是依据规则还是依据词语所获得的意义,如果仅仅停留在心中而不能被理解,就是这个意思。因此,应当从词语或意义上理解不需推理的内容,与此相反的就是需要推理的内容。
36. 为了显示这个"不易理解"一词不被智者所接受而说"不是这样"等。所有智者对这种如前所述需要推理的内容,在一切散文韵文等处都不赞赏、不重视、不运用。理解、领悟意义而超越词语表达和道理的情况是难得的,因为这种用法很少见而难以获得。若意义不是从词语或规则而来,仅仅停留在作者心中就不能被理解,因此所有诗人都避免这种需要推理的过失,这是其中的含义。"赞赏"在句中是名词性动词。习惯于超越词语规则的称为"超越词语规则者"。
37
或需要限定语,
获得限定语之后;
才有意义,如"他,
用眼更多地看见"。
37. "或"等。若词语获得限定语后与意义相应就是"有意义的"。没有限定语就只是已说的意思。这就是需要限定语的情况。用"如此"等来举例。说"看见"时,"用眼"是可以理解的。
37. "或"等。若词语获得限定语后有意义,即具有意义,若无限定语则无意义,这就叫做需要限定语。其例子是这样的:"他用眼更多地看见"。那个人用眼睛更多地、大量地看见那个人。这里说"看见"时自然知道是"用眼"。"用眼"这个被限定的词获得限定语后才有意义。"需要限定语的"和"与意义相应的"是复合词。
38
若使被限定词低劣,
则为低劣义,譬如;
失去光明的萤火虫,
太阳升起时。
38. "低劣"等。若限定语使被限定的词变得低劣、次等,则该限定语就称为具有低劣义的。用"譬如"等来举例。被夺去光芒的萤火虫面对升起的太阳。这里夺去萤火虫的光芒不是在赞美太阳。
38. "使低劣"等。若词语使被限定词变得低劣,那就是低劣义。如其例子是这样的:"失去光明的萤火虫,太阳升起时"。被夺去光芒的萤火虫面对升起的太阳。用"失去光明的萤火虫"这个限定语来表示具有微弱光明的萤火虫被千光太阳胜过,这是贬低而非赞美。"具有低劣义的"、"没有光明的"、"使失去光明的"、"被夺去光明的萤火虫"等都是复合词。
39
仅为补足诗句,
此被认为无义;
如"我礼敬佛陀的,
莲花般足"。

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.

40. 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.

41. 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.



让我将这段巴利文直译成简体中文：
39. "hi"和"api ca"等词只是用来填补诗句，所以是无意义的。这是限定语和被限定词的过失。
39. "填补诗句"等。若某个词语仅仅是用来填补第四部分诗句的，这就被认为是无意义的。"如"字的含义如前所述。"我礼敬佛陀的莲花般足"。这里"hi"和"api ca"这些词不是用于表示完成等意义，仅仅是用来填补诗句，所以是无意义的。"仅仅"一词表示限定。这是限定语和被限定词的过失。
词语过失解说完毕。
句子过失解说
40
从词语或意义上说过的,
若再重复地说;
即为同义重复,如
"布水者,布水者照耀"。
40. "从词语"等。在句子中,若某个词语的形式在同一个意义上通过表达词重复使用,或通过所表示的意义重复表达前面已经说过的事物而没有差别,这就是同义重复,用"如"等来说明。"布水者"意为给予水者。这个布水者即云彩在照耀发光。这里仅仅关注给水这一点,所以是词语上的同义重复。
40. 现在按照列举的顺序来说明句子的过失,即"从词语"等。若在句子中某个词语的形式从表达词或从所表示意义上重复使用已说过的内容,这种句子就叫做同义重复的过失。例如"如"等。布水者即给水者,这个布水者即云彩在照耀发光。因为没有"给水者"等表示特殊功德的限定语,仅仅说了给水这一点,所以是词语上的同义重复。
又如:
41
断除外道萌芽之种,
即诸种邪见于此;
他使已净信者净信,
大牟尼使大众(净信)。
41. 断除、远离作为外道之芽的种子、生起原因的诸邪见即六十二种邪见,那位大牟尼即正等正觉者在此世间使对他有净信、充满净信的大众生起净信,这是另一个例子。因为说"使已净信者生起净信",所以这是意义上的同义重复。
41. "外道"等。那位大牟尼断除、舍弃、去除外道萌芽之种即作为外道之芽生起原因的诸邪见,也就是分为常见等不同类型的六十二种邪见,在此世间使已对他生起净信的大众生起净信。因为已用"净信"一词表达的净信之义又用"使生起净信"这动词来表达,虽然词语不同但意义相同,所以这是意义上同义重复的例子。"即是外道之芽"、"它们的种子"、"行于诸见中"或"即是所行之见"等都是复合词。
42
中断已开始顺序,
称为破坏,譬如;
"何等智慧,何等功德,
啊!你的本性也(何等)"。
42. 已开始即开始说话,顺序即言语的次序。其中断即破坏。用"如"等来举例。虽然没说出来也因赞叹而应补充。大牟尼啊,你的智慧是何等殊胜,性质特殊而难以确定,啊!虽然正在进行也因其本性难以确定而令人惊叹,这是其意义。这里因为"何等"与"何等"这些代词的顺序在"本性"处被中断,所以称为破坏。

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.

44. 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.

45. 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.



让我将这段巴利文直译成简体中文：
42. "已开始顺序"等。因为中断已开始的词序而造成破坏,这就是破坏顺序的句子过失。用"如"等来举例。大牟尼啊,你的智慧是如此殊胜,超越言语范畴而难以说明。功德即戒定等不共功德的集合也是如此,因为用任何方式都无法衡量。本性也是不可思议的本性,啊!虽然智慧等确实存在,但其本质难以理解真是令人惊叹。因为"何等"与"何等"的词序到"本性"处中断了,所以是破坏顺序。"已开始的顺序"、"其中断"、"具有破坏顺序"、"在此"等都是复合词。
43
由于词语放置不当,
在哪里产生迷惑;
那就应当知是混乱,
其例子如下所示。
43. "词语"等。在句子中由于格语尾词等词语放置不当而产生迷惑、困惑,这种句子就应当知道是混乱的。用"如"来显示混乱的例子。如此这般,其他也是这样的意思。
43. "词语"等。由于具有格语尾和语基语尾等词语放置不当,在句子中产生迷惑,这就应当知道是混乱过失。其混乱过失的例子如以下所说的方式。
44
对多功德者礼敬,
此人即使对恶人;
常喜悦地忆念着,
善逝之人所行善。
44. 忆念着、很好地升起、现前忆念着无量故众多的戒等功德,因此而喜悦、欢喜的这个人、一切世间,对恶人、非善人如提婆达多等的善逝、正等正觉者常时所行的善而礼敬、顶礼,这是诗人想表达的意思。这里"对多功德者礼敬"等因词语隔离使用而产生迷惑,所以是混乱的。
44. "多功德"等。这个人群忆念着、特别忆念着无量故众多的戒定等功德,因此而喜悦、欢喜,对恶人、非善人也是常时、持续地礼敬、顶礼作为善友的善逝、一切知者。这里因为词语放置不当而成为混乱,应当依据词义的次序来理解。
45
远离优美言语的,
称为粗俗,譬如;
"少女啊,爱慕着我的,
为何你不爱我,这是什么"。
45. 远离、舍弃某种优美意义的表达、诉说。"少女啊"是称呼语。我爱着你,为什么你不爱这样的我,这是什么呢,因为是乡村人的说话方式,所以"少女"等是粗俗的。
45. "优美"等。远离应当用特别优美的言词来修饰的表达的句子,被诗人们认为是"粗俗过失"。举例"如"等。少女啊!对爱慕着的我,你为什么不爱慕,这是什么呢。在说到这样的爱的挫折时,应该像这样说:
"我为了你而日复一日的请求,
都变得徒劳无功;
那位总是善于破除骄傲者的爱神,
是到别处去了还是死了?"
因为缺乏优美意义的表达,而且"少女"等言语是野蛮人的说法,所以是粗俗的。这里"少女"一词不一定专指十岁女子。"远离优美意义的表达"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.



让我将这段巴利文直译成简体中文：
46
因词语连接而使
某些难以理解;
这也被认为是粗俗,
如"对有性者可爱"。
46. "词"等。因词语连接,即因前后词的连音而使某些句子产生不好、不悦耳的理解,这也如前所说被认为是粗俗的。用"如"来举例。"对尊者某位女子是可爱的"是一层意思。"yabha"指交合。"yabha"的行为是"yābha"。有此者为"yābhavā"。"对有性者可爱"也是这样。
46. "词语连接"等。某些句子因词语连接即前后词的组合而难以理解,成为显示不雅和错误意义的表达,这也被所有诗人认为是如前所说粗俗过失所污染的。用"如"来举例。诗人想表达的意思是"对尊者某位女子是可爱的"。但也可理解为"对好色者可爱"。因为"yabha"是交合的词根,"yabha"的行为是"yābha",有此者为"yābhavā",当解读为"对有性者"时,因为不该听到而难以理解。"错误的理解、领悟,使之产生"是词义分析。
47
在所说明示的位置,
应当有词语中断;
若缺少这个称为说,
缺少中断,而它。
47. "在所说"等。在所说的、在韵律学中规定的阿努斯图普等韵律中,在指示的位置,即在韵律变化中显示"这里有中断"的位置,词语即具有格语尾等词的中断、分隔、区分、重述被规定为中断。若句子缺少、违背那个中断,就称为缺少中断,因为"运行的停止是中断,它在此中缺少"。"而"表示特殊,应连接为"而那个中断"。
47. "在所说"等。在所说的、在韵律学中规定的阿努斯图普等韵律中,在指示的位置,即在显示"这里有中断"的位置,词语中断即具有格语尾和语基语尾等词的分隔叫做中断,若句子缺少那个中断,即在应当有的位置因音节分隔而有所缺失,这句子被智者说为是缺少中断,即被中断缺失的过失所污染。
48
中断在一切句末,
特别在所说半偈;
有时在前后多音
词语中间也有。
48. "中断"等。在一切句末,即在一切称为第四部分的偈颂句子的末尾,特别是在所说的半偈,即在所说的两句构成的半偈中,意思是在其末尾。应补充"应有"。若问:"因为说了'词语中断',所以在词中间不应该有中断"而说"前"等。在某些地方,不是所有地方。应连接为"在前后多音词语中间也有中断"。前和后是前后,多个音是多音,前后有多音的那个,它和词,在它的中间。

48. 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.

49. 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.



让我将这段巴利文直译成简体中文：
48. 现在用"中断"等来说明在中断中可获得的所有范围。而那个中断在一切句末,即在称为第四部分的偈颂句子的末尾,特别是必然地在所说的半偈中,即在所说的两句构成的半偈中,意思是在其末尾。在某些地方,在前后具有多音的词语中间,即在具有前后多音的词语中间也可以有。因为说词语中断叫"中断",为了避免怀疑词中间不能有中断,所以说"在前后多音词语中间"。这里句末、所说半偈和词中都是中断位置。只在词中可得到的中断在某些地方有,但在两音节和三音节词中间则没有。
其中正例和反例如下:
49
我以头顶礼敬他,
金色般的如来;
好像用金汁洒遍,
一切方位。
49. 被举例的是正例。与之相反的例子是反例。我以头顶礼敬具有如金、如纯金般色泽的如来。是什么样的?那如来好像用金汁、因具有金色而有的精华、黄金精华洒遍一切方位、所有十方,指的是那个如来。这里在前句末和所说半偈中有固定的中断。这里"cāmīkara"(金)是四音节词。其中"cāmī"是前部分,"kara"是后部分。这里在前后多音词语中间有中断。而在"siñcati"(洒)中因为不是前后多音词语中间,所以在"siñca"处的中断是错误的。这是反例。
49. 因为在句末和所说半偈中的中断是明显的,所以说明在词中中断的正例和反例如下。"我礼敬"等。那如来好像用金汁、黄金精华之流洒遍一切方位,"好像"表示思考。我以头顶礼敬具有金色、与黄金色相似肤色的那个如来。这里在"金色"中,中断超过"cāmī"两个音节而位于末尾,且"kara"两个音节不少,具有前后多音,所以是正例。在"siñcati"词中,虽然中断超过"siñcā"两个音节而可见,但后部分"ti"只有一个音节,所以不是多音,这是反例。这里多音性应当从词的角度来理解。"具有如金般色泽的"是词义分析。
50
元音在连音中前末,
如在词尾变化中;
或此或彼于其中,
如Ya音替换等前首。
50. "元音"等。当词尾变化时,在进行连音时,作为后词开头的前末元音如同作为前词末尾的元音一样,意思是即使不是多音,从那里规定的中断也没有破坏。但另一种情况,当词尾不变化时,在进行连音时,若是前词末尾的元音,则以另一种方式变化,如同后词开头的元音,意思是。保留词尾后进行中断也没有破坏的意思。在那个中断中,Ya音替换等如i等元音应当做的Ya音替换等如同后词开头的元音。包含所做替换等的辅音后进行中断也没有破坏的意思。

50. 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-

让我将这段巴利文直译成简体中文：
50. 现在为了显示虽然与前面所说相反但没有中断破坏而说"元音"等。当词尾变化时,在连音中,连音元音如同前词末尾一样,但另一种情况,当词尾不变化时,在进行连音时则以另一种方式变化,前词末尾的元音如同后词开头的元音。在那个中断中,Ya音替换等如i等元音应当做的Ya音替换等如同后词开头的元音一样,即使超过与前末相似的元音而到达与后词开头元音相似的音,即使不超过它,即使超过与后词开头元音相似的Ya音替换等,当使用中断时,即使不是多音也不会有中断破坏,这是其意思。"前词的末尾"、"那个也是替换"、"以此为开头的如m等"和"后词的开头"是词义分析。
51
Ca等如前词末尾,
常依附于前词;
Pa等常相连接,
但如后词前首。
51. 常时、持续地依附前词的Ca等、以Ca为首的不变词如同前词的末尾、部分,应当包含它们来做中断,这是其意思。与后词、后面的词常相连接、持续结合的,"但"字用在不当位置,Pa等则如同后词的开头、部分一样,应当避开它在前词末做中断,这是其意思。
51. "Ca等"等。常时、持续地依附前词、依靠前词而运作的Ca等、以Ca为首的不变词如同前词的末尾、部分,而与后词、后面的词常相连接、不间断结合的Pa等、以Pa为首的前缀则如同后词的开头、部分。到达Ca等而将它们放在外面,或到达Pa等而将它们包含在内而进行的停顿是中断破坏,这是其意思。"以Ca等为首的"、"依附前词的"、"以Pa为首的"和"常相连接的"是词义分析。这里因为理解具有其性质,所以也包括Ca音Pa音等。
一切处的例子如下:
52
我以头顶礼敬他,
超越一切譬喻;
那获得世间至上,
确实无可比拟。
53
我常礼敬那无边,
智慧最上牟尼;
他的智慧与慈悲,
显现无有边际。
52-53. "一切处"即在前末相似等处。在"礼敬"等两首偈颂中词义是明显的,其意思是因为获得世间至上,所以超越一切譬喻,因为智慧慈悲在世间如同不间断地运作,所以是无边智慧且至上。这里做"一切譬喻"的复合词,在词尾变化和连音做成后,后词开头的u音如同前词末b音位置的a音,所以在"一切"处有句末中断。在"获得的比喻"处Ya音替换如同后词开头一样,在词尾不变化而做连音时,带词尾的a音如同后词开头的u音,所以避开这个词尾而在"获得"处有句末中断。同样在"礼敬我无边"处Ya音替换被规定如同后词开头,所以避开mya音在"礼敬"处有句末中断。已说依附前词的Ca等如同前词末尾,所以从"慈悲和"的"和"字有中断,与后词相连的Pa等如同后词开头,所以在"无边际"处避开ni音而从那里开头有中断。
52-

53. 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.



让我将这段巴利文直译成简体中文：
53. 在一切处如前所说的前末相似元音等五种情况中的例子如下。"我礼敬"等，那获得世间至上的佛陀无可比拟，因为超越一切事物的意义而住立故确实无可比拟。我以头顶礼敬那超越一切譬喻的如来。在"一切"处因为o音如同前词末元音，所以从那之后有中断，在"的比喻"处不超过如同后词开头相似的音而住立的中断，这是例子。
"牟尼"等。那正等觉者的智慧和慈悲无边际，因为能作无量众生和无量所知的对象而无边限地显现。我常礼敬那无边智慧的、因为所知是无边的即使在生灭中也以对象的言说具有无边智慧的、因此而最上、殊胜的牟尼王，因为Ya音替换如同后词开头，所以不到达它就有中断。在"慈悲和无边"处，因为Ca等如同前词末尾且Pa等如同后词开头，所以在"和"和"无"也有中断。
在Ca等Pa等处的反例如下：
54
大慈悲大智慧,
和于此最上增长;
我礼敬那最胜的,
具殊胜功德之处。
54. "大"等。"于此"即于那胜者。"最上增长"即大慈悲等的殊胜增长。因此而为殊胜功德之处，因此而最胜、至上的那个胜者，这是其连接。这里将依附前词的Ca音作为后词开头而在那之前做的中断，和将与后词开头相连的Pa音作为前词末尾而在Pa音之后做的中断都是错误的，所以两处都是反例。
54. 在作为Ca等Pa等范围的反例如下。"大慈悲"等。于此即于那胜者有大慈悲和大智慧这些最上增长即殊胜增长。我礼敬那殊胜功德之处即最上功德源泉、因此而最胜的胜者。这里将Ca音作为后词开头，将Pa音作为前词末尾而进行中断，所以"和于此、那最"两处都是反例。
55
离开词义顺序的,
称为顺序错乱如:
"或给我田或村落,
或给美好国土"。
55. "词"等。离开、脱离词语的意义顺序的称为顺序错乱。用"田"等来说明这个不适当的请求顺序显示说话者的愚昧。因为连田地都不愿给予的人，怎么会给予村落等呢？
55. "词义"等。离开、脱离词语的意义顺序的这个句子叫做顺序错乱。举例"如"等。给我美好的田地或村落或地方或国土。这里"田地"等请求顺序若不是说话者的愚昧就不能显示适当的词义顺序，因为这样连田地都不愿给予的人怎么会给予村镇国土等呢？这是顺序损失。
56
超越世间意义的,
认为过度表述如:
"太过拥挤了空中,
因她胸部隆起"。
56. "世间"等。在世间所知的是世间的，超越、不随顺那个世间意义即所表示的，那就称为过度表述。用"如"等来举例。因为这个女子的胸部、乳房的隆起、扩展，空中、天空太过拥挤、极其狭小。

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.

59. 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.



让我将这段巴利文直译成简体中文：
56. "世间意义"等。超越、在表达方式上超过世间所知的所表示的句子被认为是过度表述。用"如"等来举例。因为这个人的胸部隆起、胸部扩展，空中太过拥挤、无处可容。这里说"我说乳房很大"时，因为超越了在世间所知的"天空很大"，所以句子被过度表述的过失所污染。
57
离开总体意义的,
称为离义如:
"牛之子强健牛,
食草又饮水"。
57. "总体"等。总体即语境、词语连接的句子的意义即所表示的、作为整体部分的动作与作者关系的特征、约定俗成的，离开、远离、空无那个，因为除了单纯词义外在任何地方都没有逾越，具有这样性质的称为离义。因为在"牛之子"等中总体意义是不可能的。
57. "总体"等。离开、远离作为限定语和被限定语的动作与作者关系相应的称为词语总体的句子的连接词的符合习惯的意义，或因为在一切处只能获得部分意义而空无总体意义的那个句子叫做离义。用"如"等来举例:"牛之子强健牛食草，饮水"。这里因为除了部分意义外通过总体所理解的任何特殊意义都不存在，所以叫做离开总体意义。
58
结构粗糙之处的,
称为结构粗糙如:
"粗硬荒地已消尽,
田中播种结果足"。
58. "结构"等。"粗硬"等是结构粗糙的，因为没有悦耳性，粗硬、剽悍的荒地、树桩等已消尽、达到灭尽，因此在田地、稻田中播种、种植的充分地、极度地结果、生长。这是句子过失。
58. "结构"等。在结构即句子结构中有粗糙性即因为没有悦耳性而有粗糙性的句子叫做结构粗糙。用"如"来举例。因为粗硬、剽悍的荒地、树桩等已消尽、灭尽，所以在田中播种、种植的种子充分地、极度地结果、生长。
句子过失解说完毕。
句子意义过失解说
59
应依词义理解,
非序等的特征;
这些的例子,
现在我来显示。
59. "应知"等。应当依词义理解、了知如前列举的非序等的特征即以此来表示例子的意思,以词义随顺的方式即"离开顺序的那个是非序"等的方式。现在在说明句子过失之后，在这个适当的时候我将显示、阐明这些非序等的例子即所表示的。
59. 现在按照列举的顺序来阐明非序等意义过失用"应知"等。应当依词义即依"离开顺序的地方"等语词意义的随顺智慧的方式来了知、理解非序、合宜缺失等的特征即非序等范围认知的不错乱运作的原因，意思是我不另外说明特征。现在我来显示这些非序等的例子即所表示的。"随顺意义的是随词义，随词义的智慧的力量"是词义分析。
其中非序如：
60
修习布施与戒,
在此善加成就;
能成就享乐天界,
及涅槃无疑惑。

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.



我来将这些巴利文翻译成简体中文：
60
"修习"等。由于无贪等因缘具足，认真地完成和成就。这里，财富、天界乃至涅槃的因缘，按照次第是布施、持戒和修习，而不是修习、布施和持戒。
在这里，对于退避等事项中的退避，就如退避的例子那样。对于"缺乏适当"等也应当如此理解。"修习"等。在此生中，由于无贪等因缘具足而认真完成的、积累的修习、布施和持戒，能够成就享受、消费、天界往生、长寿、健康等以及涅槃。对于相似与不相似的果报，毫无疑问。这里，财富、天界和涅槃的因缘，依次是布施、持戒和修习，因此果报的次第与因缘的次第相矛盾，这就是所谓的错序。
缺乏适当如：
61
"在世间中我是最值得尊敬的人，
因为一切功德都聚集在我一个人身上。"
"值得尊敬"等。因为一切功德，如戒等，都聚集在我一个人身上，所以在这众生世界中，唯独我一个人经常最为值得尊敬，特别值得崇拜。这样的自我赞扬对善人来说是不恰当的。
"最值得尊敬"等。因为一切功德，如戒等，都聚集在我这独一无二的人身上，所以在众生世界中，唯独我一个人经常最为值得尊敬，特别值得崇拜。这样的自我赞扬缺乏适当性，所以称为缺乏适当。
又如：
62
"当被人请求时，我怎能不施舍，即使是生命；
然而，因为布施子女，我的心在颤动。"
"被请求"等。这里，毗湿婆多罗（祇树给孤独园）说"如果他们请求，我甚至会把生命施舍给乞求者"，但在布施子女时却说心在颤动，这与他表现出的慷慨不相称。
又如，应当看到缺乏适当的例子："被请求"等。当被乞求者请求时，我怎能不施舍，即使是生命；然而，即使有如此施舍的意愿，因为布施子女，我的心在颤动战栗。这里，毗湿婆多罗曾发誓"如果他们请求，我甚至会把生命施舍给乞求者"，但在布施子女时却说心在颤动，这与他极度慷慨的崇高品质不相称，因此是缺乏适当的。
破坏[语法规则]如：
63
"对妇女和恶人，不应该信任；
对毒蛇、河流、疾病和王宫也是如此。"
"对妇女"等。"不应该"意为不适合。这里，在关系上舍弃属格，而在"毒"等词用处格第七格表示，这是违反意义规则。在开头和中间省略连词"和"，这是违反语法规则。由于规则无穷，违反规则也就无穷。这只是一个示例而已。

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.

65. 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.



我来将这些巴利文翻译成简体中文：
63
"对妇女"等。对于妇女和恶人，不应该通过共住等而产生信任，因为这会导致危险和忧虑；对毒蛇（有毒物）、具有角的动物、河流、增长的疾病和可能导致杀戮囚禁等的王宫，也不应该信任。这里，开始时用属格表示关系，后来舍弃而用第七格，这违反了意义规则；在开头和中间省略连词"和"，这违反了语法规则。使用连词"和"时，应该只在开头或结尾使用，或者对每项分别使用。这样的用法就是所谓的违反规则。由于规则众多，违反规则的过失也有多种。这只是一个简单的示例。
犹豫不定如：
64
"目光贪恋于牟尼王月光之美的人们，
如同踏上道路，因见牛迹而欢喜。"
"牟尼王"等。月亮般的牟尼王，观看他就如观看月光，或是他的光辉，对此产生喜爱，因而双眼流转不定的人们，踏上或进入道路，因见到牛的光芒，表示达成所愿，或因见到牛迹而欢喜。这里可以理解为因见到牛的形象而欢喜，所以产生疑惑。
"牟尼王"等。目光因喜爱而流转于牟尼王月亮之光明或显现的人们，如同踏上道路，意思是为了见佛而踏上道路。因见到称为牛的光芒，或因见到被认为是吉祥的牛迹而满足。这里因为"见牛"可以有多种理解，所以产生疑惑，这就是所谓的犹豫不定。可以分析为：被他踏上的道路，牛的光芒，或牛的足迹，因见到牛迹而欢喜。
65
"语义难以理解的粗俗表达如：
这个精进的人，杀死了他人后我休息。"
"语"等。杀死敌人之后，这个勇猛精进的人休息下来。这个意思还不难理解。但"极度地杀戮之后，这个精进的、适当出生的人休息"这个意思就难以理解了。
65. 由于特征的本质不明显，就用实例来说明特征："语义"等。被认为是语义难以理解的、表达矛盾的就是粗俗。如何呢？举例说明。杀死敌人之后，这个勇猛精进的人变得不疲倦了，这是合适的意思。但"极度杀戮、违犯之后，这个精进的、积累了精液的人因努力而变得不需努力了"，这个意思因为包含不雅内容而显得粗俗。可以分析为：他具有精进、努力或生机。
66
"有过失的修饰就是
对修饰的破坏，
它的形式将在
修饰的说明中显现。"
"有过失"等。在某个句子中对修饰的破坏，即扭曲，这就是所谓的有过失的修饰。这种有过失的修饰的形式将在名为修饰说明的章节中显现出来，意思是将在那里说明它。

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.



我来将这些巴利文翻译成简体中文：
66
"有过失的修饰"等。在某个句子中，如果有对修饰的破坏，即与修饰相矛盾，这种依赖于句义的句子就叫做有过失的修饰。这种以有过失修饰缺陷为特征的句子的本质和特征将在修饰说明，即用于说明修饰的章节中显现。这里虽然已经说明，但意思是在那里还要再说。在总说中说"有过失的修饰"，而现在说"有过失的修饰"，因为"修饰"、"装饰"和"装饰品"这些词义相同，所以并不矛盾。
67
"这些过失的殊胜分类，
我已用简略方式完成；
这对诗人的理解已足够，
若还有更多将徒增疲劳。"
以上是由僧护大师所著《明晓修饰论》中
名为"了知过失"的
第一章。


67. 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.


我来将这段巴利文翻译成简体中文：
67
如前所说"我要解说这些具有实例的特征"的承诺，现在以"已完成"等来总结结束的方式。在这个主题或章节中，我已用简略方式，而不是详细方式完成了对这些前述过失，如词过失等的最殊胜分类和区分，因为无法穷尽的事物是没有边际的。
有人可能会问：既然说是"用简略方式"，是否意味着古人阐述的许多过失都被舍弃了？对此回答说，说"用简略方式"是因为不打算详细说明，而不是完全舍弃。例如：
"愿这只飞蛾消灭
闪耀的敌人之火"等
这里包含了不恰当的其他含义和矛盾的其他含义。在这里，"飞蛾"一词表示光虫这样不适合所要表达意思的其他含义，如"脓包流出"等这样不吉利和不恰当用词等，都包含在污秽之中。
象鸣等破坏关联且违背世间常理，在佛教经典等中广为人知的色蕴等在其他地方说出则令人难以理解，这就是所谓的违背经典。关联破坏、难以理解等属于矛盾类别，因为需要推理所以不超出推理范畴。
"愿天神除去烦恼，
被罗睺吞噬的太阳"
这样的句子因为缺乏能力表达等，被包含在缺乏适当之中。令人厌恶和暗示粗鄙意思的其他含义被包含在难以理解的粗俗表达中。（难以发音的）只是语音粗糙而已。
这里，虽然缺乏适当和难以理解是句义过失，语音粗糙是句子过失，但由于词和词义的过失，句子本身就变得有过失，而句子又由词组成，词有过失则句义也有过失。为了说明词的过失会导致句子和句义不同或相同，将缺乏能力表达等词的过失包含在缺乏适当等句义过失中。因此，古人用具有矛盾含义等的词造句，以"矛盾"等方式展示了许多有过失的句子。在"带来吉祥"这个例子中，"ha"开头的"ri"和"samānayi"组合产生了偏离预期含义的过失。由具有多种含义但不常见的词组成的就是隐晦难解，如"帝释天有千牛"。因此，偏离和隐晦等与清净修饰相违。
句子中不相连的在这里不相关，句子中包含其他句子叫做怀句，与其他句子的词混杂的句子如"他看起来不健康，不断地吃医生"等叫做混杂句，都包含在混乱之中。
"我在花园中看见一株藤，
有五片嫩叶，
在每一片叶子上，
都徒然开着一串花。"


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.



我来将这段巴利文翻译成简体中文：
这是谜语中不表达含义而依赖于暗示的例子。在这里，诗人想用"花园"一词表示房屋，用表示藤蔓的"藤"字表示女人，用"嫩叶"表示手、脚、牙齿和嘴唇，用"花串"表示指甲的光彩和牙齿的美丽。在句义中，莲花在夜晚开放等矛盾的内容也隐含在矛盾之中，这些并不完全被认可，但也不是完全舍弃。
这样按照所说方式完成的简略方式，足以让诗人们理解其他的过失，如"为什么在创作中会有这样的事"而产生烦恼。在词的过失中有不正确、含糊、需要推理、意义难解、无用、难懂和方言等；在句子的过失中有多余、不足、破坏韵律等；在句义的过失中有开头和结尾不一致等。如果还有其他的过错，有智慧的人也能够根据所说的过失类推理解。
这样说的作者的意思是：那些没有详细分类说明的过失，我因为担心著作过于冗长而简略说明，但从特征上已经包含了。确实没有人能穷尽它们的边际。
其中，违反语法的是不正确的。依据动词等原因在其他含义中也适用，但仅作为名称使用的是含糊的，如"在太阳中有雪"，这在修饰义中是适当的。用其他同义词替代众所周知的名词是需要推理的同义词，如在"马头"中用"马女之口"。用绝对不变的性质说明所修饰对象的特质是难解的意义，如"你是黑色的"。对已知义项无用的是无用的，如"跨越了泡沫很多的海洋"。"悦耳的财主，在脚下，食者在少女那里闪耀"等是难懂的，"kani"是少女，"khādayo"是铃铛。"这些是你美丽的水池，是你流转眼眸的脸颊"等是方言，"tallo"是某种水池，"gallo"是脸颊。"生天者的敌人的女人们的无镯手。眼睛无涂黑"等是多余的。因为通过"无镯手"等可以理解是寡妇，所以"生天者的"是多余的。缺少应该说的是不足，如"三界之花的牟尼"等。这里缺少"我礼敬"。具有破坏韵律的言语是破坏韵律，这是明显的。开头和结尾不一致的是开头结尾不一致，这应该理解为放弃开始的次序而用另一种方式结束。
以上是《明晓修饰论大师注释》中的
了知过失章。

67. 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.


我来将这段巴利文翻译成简体中文：
67
如此，按照"我要解说这些具有实例的特征"的承诺完成后，现在用"已完成"等来总结过失的简略说明。在这个主题或章节中，我已经用简略方式，即避免详细解说的方法，说明了这些过失，如前述词的过失等的最殊胜分类，即不混淆特征和所表现的最上等区分。这种简略方式足以让创作诗歌的诗人们理解，能引起他们思考"在作品中为什么会有这样的用法"而产生的困惑，以及其他如不正确、含糊等过失，如果还有的话。因为通过这个方法可以推知未说的意思，这就是所谓的简略方式。
这里未提到的：
"愿这只飞蛾消灭
闪耀的敌人之火"等
这样的不恰当的其他含义因为属于矛盾的其他含义而未说明。这里表示太阳的"飞蛾"一词也可以表示光虫，所以在想要表达消灭敌人之火时变得不恰当。
"脓包流出"等在经典中不常见，只能从特征上成立。不恰当用词等过失包含在污秽词的过失中，所以未说明。
象鸣、马嘶、鹤鸣等破坏关联，以及在佛教经典等中广为人知的色蕴等在其他地方使用成为难以理解，这两类分别属于违背世间和违背经典，因此包含在矛盾词中。需要推理的因为需要推导原因而包含在推理中，所以未说明。
"愿天神除去烦恼，
被罗睺吞噬的太阳"
这样的不能表达等包含在缺乏适当中，所以未说明。这里太阳本身被罗睺捕获，通过"被罗睺吞噬"这个修饰语可知它无法为他人除去烦恼。
暗示或表达令人厌恶、不吉利、粗鄙三者之一的其他含义就是粗俗，因为导致难以理解所以包含在句义的粗俗过失中，所以未说明。难以发音的特征是粗糙的，不超出语音粗糙，所以未说明。在应该说"带来吉祥"时说"ha"开头的"risa'mānayi"等因为偏离预期含义而是偏离，"帝释天有千牛"等在不常见领域使用而是隐晦，这些失去清净修饰所以通过给予清净品质而被舍弃，因此未说明。这里"有千牛"即"有千只眼睛"是帝释天的隐晦名称。
在句子过失中，不连贯的句子在这里无关，所以未说明。句子中夹杂其他句子的是怀句，与其他句子的词混杂的如：
"他看起来不健康，
不断地吃医生"等
是混杂句，包含在混乱中，所以未说明。这里可以理解为：这位医生不断地说病人的忌口；这位病人不断地吃忌口的东西；他对医生发怒。这样用多个句子构成的连锁句子就叫做混杂。
"我在花园中看见一株藤，
有五片嫩叶，
在每一片叶子上，
都徒然开着一串花。"


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.


我来将这段巴利文翻译成简体中文：
这不是不表达含义而依赖于谜语中的遗忘，所以未说明。有人可能会问：在这里因为自己没有展示谜语，把不表达的包含在遗忘中，岂不是用未成立证明未成立吗？不是这样的，因为上文说"我因为担心学生疲劳而略过一切"，在解释污秽词的过失时说"在谜语中出现的不是污秽"，通过这些话也展示了古人指出的十六种谜语，所以是用已成立证明未成立。在那里，诗人想用"花园"一词表示房屋，用表示藤蔓的"藤"字表示女人，用"嫩叶"表示手脚和嘴唇，用"花串"表示指甲和牙齿的美丽。
在句义过失中，莲花在夜晚开放等矛盾内容因为包含在矛盾词中所以未说明，为了表示这点说"在这里用简略方式完成"，而不是完全舍弃它们。这里，虽然缺乏适当和难以理解是句义过失，语音粗糙是句子过失，矛盾是词的过失，那么"不能表达"等词、"表达令人厌恶等三者"等词、粗糙的词、莲花夜晚开放等句义，这四种不同类型的过失如何包含在缺乏适当等不同类别中呢？诚然如此，但是当词有过失时，句子和句义就不可能没有过失，为了让学生知道词的过失与连贯句子和句义的过失没有区别，应该理解词的过失等被包含在句义过失等中。由此也应该看到，古人用具有矛盾含义等的词造句，以"矛盾"等方式展示了许多有过失的句子。
就在这首偈颂中，"如果还有其他令人烦恼的"这句话中的"其他"字包含了不正确、含糊、同义需推理、意义难解、无用、难懂、方言等词的过失，多余、不足、破坏韵律等句子的过失，以及被称为开头结尾不一致的句义过失。这里，违反语法的叫做不正确。依据动作完成的原因在其他含义中流通的名称，在没有修饰意义的情况下用作专有名词的叫做含糊，如"在太阳中有雪"。这里如果作为"雪多的太阳"这样的修饰就没有过失。用同义词替代众所周知的专有名词叫做同义需推理，如"马头是马女之口"。没有程度差别而用表示被修饰对象品质的词叫做意义难解，如"你是黑色的"。对已知义项无用的词叫做无用，如"跨越了泡沫很多的海洋"。不常见的用语叫做难懂，如：
"悦耳的财主，在脚下，
食者在你那里闪耀。"
意思是：少女啊，你的脚上悦耳动听的铃铛闪耀。只在某些地方通用的名称叫做方言，如：
"这些是你美丽的水池，
是你流转眼眸的脸颊。"
意思是：流转眼眸的人啊，你的这些脸颊是美丽的水池。依据以某种方式表明的意思而使用的叫做多余，如：
"在你身上闪耀，王中之王，
生天者的敌人的
女人们的无镯手，
眼睛将无涂黑。"


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.

2. 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.



我来将这段巴利文翻译成简体中文：
这里通过"无镯手，眼睛无涂黑"就可以理解是寡妇的身份，为了说明这点而使用的"生天者的"就是所谓的多余。缺少应该说的句子叫做不足，如"三界之花的牟尼"中因为没有说出应该说的"我礼敬"就是不足。具有韵律缺失的叫做破坏韵律，这是通过各种韵律中音节数的增减而明显的。开头和结尾不一致叫做开头结尾不一致，这应该理解为放弃开始的次序而用另一种次序来确定。
以上是《明晓修饰论释义》中的
第一章。
2.了知避免过失章的解释
68
有时由于诗人的技巧，
这所有的矛盾超越过失的范畴，
深入美德之道。
69
因此，现在将说明
如何使所说的矛盾变得无矛盾，
即了知如何避免过失。
68-69.所有这些矛盾，不是仅仅一种过失，有时因为诗人在使用方面的技巧，即对这类领域的把握所显示的精通，而不是随意为之，超越了过失的计数或过失的本质，进入美德之道，即美德的境界或美德的本性。因此，为了使前述的具有矛盾含义等的矛盾能以某种方式变得无矛盾，现在以那种方式来说明避免过失的了知，即通过它来了知避免过失的方法的这一章节。
68-69.这样划分了过失的分类后，现在为了避免所说的过失而开始说"有时"等。所有这些矛盾，即词的过失等，有时因为诗人的技巧，即诗人在语法、词典、韵律、修饰等方面的修习所显示的智慧敏锐，超越过失的计数或过失中的计数，即过失的本质，而进入美德之道，即美德的道路，纯粹的美德本性。因此，为了使前述的矛盾，即前述词的过失等的矛盾能以某种方式变得不矛盾，现在在适当的时机说明了知避免过失，即因为是了解如何避免与前述词的过失等相关的方法的原因而得此名的章节。意思是：前述的过失通过诗人的能力变得无过失，我将说明获得这种能力的教导。
词的过失的避免的解释
其中，避免矛盾含义的方法如：
70
"看到成熟的稻子，
高贵的稻种得到快乐；
这清净的云如何能
给那人带来快乐呢？"
"得到"等。对于与成熟，即成熟状态相应的，或者悦意的稻子，即红稻等稻种，因为看到而获得快乐，即心中的喜悦的那个人，这清净的云，即雨云如何能给予快乐呢？这里，对这样的人不给予快乐是与有毒的云相符的，这样就避免了矛盾含义。

70. 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.



我来将这段巴利文翻译成简体中文：
70
其中，避免矛盾含义的方法如下。"得到"等。对于与成熟相应的，或者悦意的稻子，即红稻等，因为看到而获得快乐，即体验着心中喜悦的那个人，那个农民，这给予水的清净云如何能给予快乐呢？确实不能给予快乐。对这样的人给予痛苦是与给予毒物的云相符的，这样矛盾的其他含义就被去除了。"成熟的稻"是复合词。"使快乐"是名词性动词根，意为"产生快乐"。
或者如：
71
"你既是领袖又是龙象，
既是乔达摩又具大智，
既是殊胜又离诸味，
主啊，你的行迹令我惊奇。"
71
"领袖"等。鸟类的领袖是金翅鸟，教导众生者是领袖，即觉者，世尊。其中当领袖指金翅鸟时，说"你是龙蛇"就是矛盾的，但在另一方面，因为世尊没有贪等过失，就不矛盾。最殊胜的牛是乔达摩，即低等牲畜，而乔达摩世尊是因为生于乔达摩族。说你是低等牲畜却有大智慧是矛盾的，因为极低等的牲畜不可能有大智慧。但在另一方面则没有矛盾。殊胜是甜美的味道，也是善逝。其中说离开甜美味道是矛盾的，但说世尊离开爱欲等味道是恰当的。"我"是我的。"主啊"是称呼。你的行迹令我惊奇。这里矛盾的其他含义成为值得称赞的矛盾修饰，因此避免了过失。
71
或者，避免这样的过失的方法如下。"领袖"等。主啊，你既是领袖即金翅鸟又是龙蛇。不然的话，你既是领袖即教导众生者又是龙象即无垢者。既是乔达摩即牲畜又是具大智慧者。不然的话，你既是乔达摩即姓氏为乔达摩又是具大智慧者。既是殊胜即甜美又是离味即离开甜味。不然的话，你既是殊胜即最上者又是离味即离开爱欲等味。你的行迹令我惊奇。这里金翅鸟是龙蛇、牲畜有智慧、殊胜无味是矛盾的，但是因为另一方面不矛盾，所以矛盾含义的过失被值得称赞的矛盾修饰消除了。鸟类的领袖是金翅鸟。教导众生者是领袖，即佛陀。无过失者是龙象，即佛陀。因牛而殊胜的是乔达摩，即牲畜。有大智慧者是具大智慧，即佛陀。达到最上者是殊胜，即甜味。离开味者是离味，即佛陀，这些是复合词的分析。
最无意义的例子如：
72
"如何在缺乏那样品德时，
恶人能令世间欢喜；
照亮一切方向的
萤火虫能成什么呢？"
72
"如何"等。恶人令世间欢喜，在自己缺乏那样的品德时，如何能令世间，即有情世间欢喜呢？意思是不能令欢喜。用另一个含义来证明所说的："所谓萤火虫照亮了所有方向，因此这样的东西能成什么呢？因为缺乏那样的品德所以不能成就。"这里，萤火虫照亮一切方向这个多余含义的过失，通过"如何在缺乏那样品德时"等话语的结构而得以避免。

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 –



我来将这段巴利文翻译成简体中文：
72
所谓最无意义的例子中，补充是避免的方法，上文也是如此。"如何"等。恶人即缺乏美德的人，在缺乏那样的品德，即在自己没有能生起满足的那些戒等品德时，如何能令世间，即有情世间欢喜呢？确实不能令欢喜，因此所谓萤火虫照亮一切方向能成什么呢？确实不能成就。这里，萤火虫被说成照亮全部方向这个多余含义的过失，通过"如何在缺乏那样品德时"等话语的优美而消除。"那样"和"品德"是复合词的分析。
73
"在谜语中出现的
污秽性并非过失；
亲爱的人所拥抱的人，
快乐怎能不拥抱呢？"
73
"在谜语中"等。污秽性即污秽词的过失在谜语的领域中出现时确实不是过失。是怎样的呢？说"亲爱的"等。"iti"表示举例。被亲爱的人，即所爱者拥抱的那个人，身心的快乐怎能不拥抱呢，怎能不结合呢？"nu"是表示思考的虚词。这里"亲爱的"这个污秽词通过在谜语中的转用而得以避免。
73
"在谜语中"等。所谓的污秽性即污秽词的过失，如果出现在谜语的领域中，确实不是过失。什么是例子呢？"亲爱的人所拥抱的人，快乐怎能不拥抱呢？"因为"iti"字有举例的意思，应该知道这是其他例子的代表。不然的话，因为这样的例子不应该被包含，所以"iti"字表示方式。被亲爱的人，即所爱者拥抱，即抱持的那个人，身心的快乐怎能不拥抱呢，确实会拥抱。这里"亲爱的"这个污秽词通过在谜语中的转用而被消除。
74
"在期望的双关语中，
不应使用污秽词；
但其他的双关语，
都像是由此产生。"
74
"其他"即除了期望的双关语之外的。"tu"表示特殊。"像是由此产生"即像是由这个污秽词产生的。
74
"在双关语中"等。污秽词在期望的双关语，即适当的双关语中不应使用，但除了那适当的双关语之外的所有双关语都像是由这污秽词的过失造成的。这里适当的双关语应该按照所说的方式理解，"由此产生"是"由此造成"的分析。
违背处所的例子如：
75
"由菩萨的威力，
莲花生于旱地；
似要驱除在彼水中
长久居住的痛苦。"
75
"菩萨"等。由菩萨，即摩耶夫人之子，即将说到的殊胜者，在他诞生之日所生起的威力，即福德威力，莲花即莲华在旱地也产生了，因为福德威力是不可思议的。在池塘等处又做什么呢？在那水中，似乎要驱除，即远离因长久，即永远居住而产生的痛苦。因为福德威力不可思议，这样的奇迹也发生了，所以不是违背处所。
75
由菩萨的威力，即菩萨不可思议的威神力，莲花，即因为相似而得此名的莲华芭蕉等，似乎要驱除，即舍弃在那水中，即在作为处所而闻名的那个水中，因为长久居住而产生的疲倦，在旱地也产生了，更不用说在池塘等处了。这里，说莲花在旱地生长这个违背处所的过失，因为由不可思议的福德威力能显现这样的奇迹，通过"由菩萨的威力"而消除。"菩萨"是"在菩提即四道智慧中努力的人"的分析，"他的威力"和"长久居住"以及"由此产生的痛苦"是句子分析。
违背时间的例子如：

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.



我来将这段巴利文翻译成简体中文：
76
"牟尼的柔和微风，
显示其大威神力；
吹拂着所有季节
一起绽放的花朵。"
76
"大"等。这柔和的，即变得温和的风，把所有季节的，即在所有季节开放的花朵聚集在一起摇动，即散布着，显示着牟尼，即因相似于牟尼和将成为牟尼的菩萨，或者仅指牟尼在证得正等正觉时的大威力而吹起。这里，虽然一次不可能有所有季节，因为不同的花朵在不同季节产生，但是显示世尊大威力的这样的事件是可能发生的，因此这样避免了违背时间。
76
"大威神力"等。这柔和的风，即不猛烈的微风，把所有季节的，即在春天等所有季节开放的花朵，即各种花类聚集在一起摇动，即震动着，显示独一无二的牟尼，即被称为牟尼的菩萨，或者在证得正等正觉时成为牟尼即一切知者的大威力，即显示巨大的福德威力而吹起，即普遍吹拂。这里，虽然在不同时间产生的花朵在同一时间产生是违背时间的，但世尊的福德威力能够在同一瞬间产生这样的奇迹，因此通过"显示大威力"而消除违背时间。"大威力的"或"显示大威力"是句子分析。
违背技艺的例子如：
77
"即便是般遮翅迦，
心沉浸于佛陀功德，
琴弦音调的违背，
怎能不令人欢喜？"
77
"沉浸"等。即使是般遮翅迦，即乾闼婆天子，其心意沉浸，即深入于佛陀的戒等无量功德中，琵琶弦的声音，即以动作、时间、度量为特征，分为缓慢、快速、中等的六种等音调的违背，即违反技艺论所规定的次序，怎能不令人欢喜呢？确实令人欢喜。因为对正等正觉者的世间功德持续思考，即使是散乱的活动也能如此令人欢喜。通过"心沉浸于佛陀功德"而避免了违背技艺。
77
"沉浸"等。即使是般遮翅迦，即乾闼婆天子，心沉浸，即心意投入于佛陀功德，即一切知者令人惊奇的戒等功德聚集中，那琴弦音调的违背，即琵琶弦的弹奏动作、半拍等时间、手等的配置特征的度量，这三个特征相应的缓慢、快速、中等程度分别的六种等七种音调，违反技艺论所说次序的破坏，怎能不令人欢喜呢？确实令人欢喜。这里，作为不悦耳原因的违反技艺论次序的破坏，是由专注于出世间佛陀功德的心智所产生的，因为说"心沉浸于佛陀功德"，所以这破坏反而成为欢喜的原因，因此不是过失。"他的心沉浸"和"弦的音调"以及"它们的违背"是句子分析。
违背世间的例子如：
78
"心系于正等觉的他，
认为充满燃烧炭火的
轮围世界比
旃檀更加清凉。"
78
"认为"等。认为比旃檀还要清凉。什么？充满燃烧炭火的轮围世界。是谁？心系于正等觉即一切知智的他。因为执着于一切知智的人会有这样的心系，所以不是违背世间。

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.



我来将这段巴利文翻译成简体中文：
78
"认为"等。心系于正等觉，即心执着于一切知智的那个菩萨，认为充满燃烧炭火，即被燃烧的炭火充满的轮围世界，即轮围世界的内部，比旃檀，即比旃檀更加清凉，即极其清凉。因为渴求理想目标的心识活动是这样的，所以认为火比旃檀有更大的清凉，虽然违反"旃檀是凉的，火是热的"这样运行的世间常规，但不是过失。"他的心系于正等觉"和"燃烧的炭火"以及"被它们充满"是复合词的分析。
违背理法的例子如：
79
"你虽已舍弃生存，
却带来生存增长；
具不可思议功德精华的
牟尼中最胜者，我向你礼敬。"
79
"舍弃"等。牟尼中最胜者，即牟尼中的最上者，你虽已舍弃，即完全放弃了生存，即善趣恶趣的生存，却带来，即引导，即促进生存，即增长。因此，向具有不可思议功德精华的你礼敬，应补充"存在"。这样的不是违背理法，因为牟尼中最胜者就是如此。
79
"舍弃"等。牟尼中最胜者，即牟尼中最上者，你虽已舍弃生存，即已经去除善趣恶趣的生存，却带来生存，即为世间带来增长；因此，向具不可思议功德精华的，即因此而超越思维范围的核心功德的你礼敬。从各个方面舍弃生存却能给予世间自己所没有的善趣生存，这看起来不符合理法，但是一切知者的活动就是如此，所以违背理法被消除。"具有不可思议的功德精华"是复合词的分析。
违背教法的例子如：
80
"比丘完全不与人说话，
却因言语表示，
由于知而妄语，
将触犯突吉罗罪。"
80
"完全不"等。比丘即出家人完全不与任何人说话，即完全不交谈，然而因为言语表示，即因为被称为呵责言语的言语表示的原因而产生的，因知而妄语，将触犯，即犯突吉罗罪，即所说的"由于知而妄语而有"的突吉罗罪。这里，不说话者怎么会因言语表示而有妄语呢？这与阿毗达磨没有矛盾，但在其他说法中这样是矛盾的。
80
"完全不"等。比丘即沙门完全不与任何人说话，即不交谈，然而因为言语表示，即因为被称为呵责言语的表示原因而产生的，由于知而妄语，即因为知道而说妄语，将触犯，即将犯突吉罗罪即突吉罗罪。这里，不说话的人怎么会因言语表示而有妄语呢？这与阿毗达磨有矛盾，但通过"不应隐藏已犯的罪，[如果隐藏]将构成知而妄语"这在序分中所说的言语门中由不作为而生起的突吉罗罪，违背教法被消除。没有说妄语怎么会有罪呢？就像应该下雨时云不下雨而产生的饥荒叫做"云造成的饥荒"，同样，在应该说话时不说话而在言语门中产生的由不作为而生起的突吉罗罪也应该说是由此产生的。"知道而妄语"和"罪即突吉罗"是句子分析。
需要推理的例子如：
81
"具有清凉光芒者
获得光芒旃檀涂抹，
所有这些方向
都极其明亮闪耀。"
81
"光芒"等。具有清凉光芒者，即月亮的光芒，即光线就是旃檀，它的涂抹，即涂敷，因为获得它，所有这些方向都极其，即格外明亮，即洁白而闪耀。这里不需要推理，因为光芒字的含义是明显的。

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.

82. 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.



我来将这段巴利文翻译成简体中文：
81
"光芒"等。具有清凉光芒者，即月亮获得光芒旃檀的涂抹，即因为获得被称为光芒的旃檀涂抹，所有这些方向都极其，即格外明亮，即洁白而闪耀。因为说"具有清凉光芒者获得光芒旃檀涂抹"来说明方向明亮的原因，所以需要推理的过失不成立。"如旃檀般的旃檀"和"光芒就是旃檀"以及"它的涂抹"和"它的获得"是复合词的分析。
或者如：
81
"魔女的艳丽姿态
使人心生喜悦，
未被胜者认可，
成为魔罗心中火。"
82
"心"等。使看见的、忆念的人的心喜悦，所以使心喜悦，魔女们因情欲而产生的姿态，即容貌，未被胜者认可，即接受，成为魔罗，即自在者的心火，即心中之火。这里火的含义表示忧愁，因为它不超越那样的意义，是通过原因的转义。这里虽然魔女的失败不是词语直接表达的含义，但是当说"艳丽姿态是魔罗的心火"时，通过言外之意可以理解魔女的失败，因为那样的魔罗的忧愁必定与魔女的失败相关。这样的不是需要推理，这样的委婉表达是诗歌的美德。
82
为了避免需要推理的过失而举例说"心"等。使心喜悦，即使正在观看、听闻、忆念的人们的心对自己生喜悦的魔女的艳丽姿态，即魔女们因作为爱欲游戏原因的被称为情欲的欲望而作出的姿态，未被胜者，即战胜五魔的导师认可，即未接受，未同意，成为魔罗，即自在者的心火，即心中之火。以火的含义假设的结果即忧愁，与被称为魔女艳丽姿态的原因通过无差别假设[火的假设]，如"糖浆是痰，胡瓜是热病"等例子一样，作为同一主语来说。这里虽然没有表达魔女失败的词语，但是当说"艳丽姿态是魔罗的心火"时，因为没有魔女的失败就不能获得那样的忧愁产生的原因，通过以不能用其他方式解释为特征的言外之意，她们的失败被显示出来。因为这样的委婉表达是诗歌的美德，所以需要推理的过失被消除。"使心喜悦"和"魔女的情欲"以及"由它造成的姿态"是句子分析。
需要修饰语的例子如：
83
"这敌意的人即使对
已经无过失的人，
仍用因愤怒而
变得通红的眼睛频频注视。"
83
"已经"等。这敌意的人对已经无过失的人，这是关系。已经，即已经离去的过失，即其过失已经离去的人，用因愤怒而变得通红，即白里透红的。通过这个避免了需要修饰语的过失。
83
"已经"等。这敌意的人用因愤怒而变得通红的，即因愤怒而具有变成白里透红颜色的眼睛频频，即多数时候注视着已经无过失的，即已经离去过失的人。虽然有"注视"这个词，但因为有"因愤怒而变得通红的"这个修饰语，所以"用眼睛"这个被修饰语的词变得有意义，因此需要修饰语的过失被消除。"从这里过失已经离去"和"因愤怒而变得通红"是复合词的分析。
低劣含义的例子如：
84
"智者不应消除
微小罪恶的威力；
即使萤火虫
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.

86. 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.



我来将这段巴利文翻译成简体中文：
84
"微小"等。智者，即明智的人，不应消除甚至微小的，更不用说更大的罪恶的威力，即影响力，使其不再发生。通过其他含义来证明这点：具光明者，即太阳，被萤火虫使其变得无光芒。即使是具有微弱光芒的萤火虫，具有遍游轮围世界空间的大威力的太阳也不会忽视。这里通过"甚至"等词语的结构避免了低劣含义的过失。
84
"微小"等。智者，即有智慧者，不应消除甚至微小的，即极其轻微的罪恶，即不善的威力，即所谓的能够产生果报的能力，即通过使其成为无效业而消除，更不用说众多的罪恶。通过以其他事物为证的修饰法来证明这个意思，说"甚至"等。具光明者，即太阳，甚至被带来无光芒的萤火虫，即具有被带来无光芒的萤火虫。意思是：不是放弃萤火虫而只照亮自己。这里，虽然通过"甚至无光芒"等词语的优美采用了低劣的方面，但因为显示了太阳的崇高，所以"被带来无光芒的萤火虫"这个修饰词不依赖于低劣含义的过失。"它们没有光芒"和"它们的状态"以及"被它带来无光芒的萤火虫"是复合词的分析。
无意义的例子如：
85
"不应在任何地方
为了填补音步而安置词语；
就像我礼敬牟尼王
殊胜的足莲花。"
85
"不为"等。这里如上文所说，因为在"我礼敬"等中没有任何为了填补音步的词，所以没有无意义。
85
"不为"等。智者不应在任何地方为了填补音步，即为了所谓的填满诗句音步的目的而安置名词等词语，就像在无意义词的使用中的例子"我礼敬牟尼王殊胜的足莲花"。如同上面错误例子一样，因为没有安置任何为了填补音步的词，所以通过有意义的词消除了无意义的过失。因为具有柔软、清净、美丽等共同的品质，所以通过转义称为莲花。足就是莲花是复合词分析。这是避免修饰语和被修饰语的词的过失。
86
"如果这样的
恐惧愤怒赞叹等特性
想要表达，
在意义相同时没有过失。"
86
"恐惧"等。恐惧即心的惊慌，愤怒即嗔恨，赞叹即称赞，以此为开始的急迫等，这样的特性如果想要表达，即被期望，在那个恐惧等特性的场合，通过意义相同，即同一含义而造成的过失是没有的。
86
现在开始为了避免句子的过失而说"恐惧"等。具有恐惧愤怒赞叹等，即具有心的惊慌、嗔恨、称赞等的这样的特性，如果被智者想要表达，即被期望，在那恐惧愤怒等特性中，通过意义相同，即由同一含义而造成的句子过失是不存在的。意思是：当想要表达恐惧等特性时，重复前面说过的词不会有同义的过失。"恐惧和愤怒和赞叹"和"以此为开始的被称为急迫、好奇、天女、欢笑、忧愁、净信的特殊含义"是复合词的分析。因为有表示那个品质、使人理解、其他词义的复合词，所以在恐惧等中即使说过也可以拿来再三说而不矛盾。"它们有同一个含义的词等是同义的，它们的状态是同义性，由它造成"是复合词的分析。
如：
87
"蛇啊蛇啊，这里请
您从那里回返；
如果您想要活命，
为何接近那个呢？"

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 –



我来将这段巴利文翻译成简体中文：
87
举例说"蛇"等。"这是蛇啊蛇啊"因为恐惧而重复，"请"表示悲伤，从那个地方，或者从那条蛇，您，即尊者请回返，即朝来路返回。那个地方，或者那条蛇。这里没有同义的过失，因为是出于恐惧而重复使用。
87
"蛇"等。啊呀真是完了，这是蛇啊蛇啊，您从那个地方，或者从那条蛇请回返，即返回，如果您想要活命，为什么接近那个地方，或者那条蛇呢，即为什么靠近呢？因为在恐惧时重复说话，所以没有同义的过失，在"想要活命"这里省略了小圆点。
词的过失避免的解释结束。
句子的过失避免的解释
破坏韵律的例子如：
88
"任何殊胜的容貌，
某种迷人的光辉；
某种殊胜的姿态，
啊！佛陀的大兴盛。"
88
"任何"等。容貌，即由随形好所装饰的、由三十二大人相庄严的、由一寻光明和光环所照耀的殊胜，即卓越，因为超越言语范围而不可说的只是任何而已。迷人的，即夺取许多世间的心，即夺取心的光辉，即美丽，某种即不在言语范畴的只是某种而已。姿态，即步态等的殊胜超越言语范畴的只是某种而已，因此佛陀的大兴盛，即增长，啊！真是奇妙。这里以"某"字开始的韵律在任何地方都没有破坏。
88
"任何"等。容貌的殊胜，即由善安立足等三十二大人相庄严的、由细长指等八十随形好装饰的、由一寻光明和光环照耀的色身的卓越，因为超越意识范围而不在言语范围内，所以只是任何而已。迷人的，即夺取世间的心的光辉，即美丽，因为超越言语范围，所以只是某种而已。姿态的殊胜，即作为对象的可爱性即步态等姿态的卓越，也只是某种而已，因为前面说的原因所以只是某种而已。因此佛陀的大兴盛，即佛陀称为大增长的兴盛，啊！真是奇妙。这里由代词性的"某"字开始说的次序在任何地方都没有中断，所以没有破坏韵律的过失。
89
"不造成迷惑，不混杂，
令人心悦的创作，
词语安置不远离，
诗人中的王者赞叹。"
89
"不造成"等。没有远离即不远离，它们就是词语，它们的安置即适当的配置，因为具有这个，所以不混杂，即不混乱。因为不混杂，所以令人心悦，因此不混杂，令人心悦。因此"这是这个含义，或者是那个"这样不造成迷惑，即不造成迷惑的。具有明净修饰的创作。诗人中的王者即最上者。他们计数到小指为止，即他们赞叹，即称赞，因为这样的创作品质极其值得赞叹。
89
"不造成"等。词语安置不远离，即具有在使用名词等词时使关系不远离的、按次序配置词语，不混杂，因此与其他相关的词不混乱，令人心悦，因此使智者的心满意，不造成迷惑，即不产生"这个的含义是这个，那个的含义是那个"这样的疑惑的创作，即具有明净修饰的创作，诗人中的王者，即诗人中的最上者，与智者相交的人，意思是：应该用小指计数的最上等诗人。赞叹，即称赞。"不造成迷惑"即不造成迷惑。"vi"和"ākiṇṇa"是"byākiṇṇa"，"不byākiṇṇa"是"abyākiṇṇa"。"它们没有远离"，它们就是词语，它们的安置即配置，即创作具有的，这是复合词的分析。
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.

90. 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.



我来将这段巴利文翻译成简体中文：
90
"眼睛如青莲花色，
下唇似朱槿花美丽；
鼻子如金钩，因此
胜者见之令人喜悦。"
90
举例说"如青莲花色"等。这位胜者的眼睛，即眼目如青莲花色，即如两朵青莲花的光泽，下唇，即下嘴唇如朱槿，即如朱槿花般美丽，即可爱，鼻子，即鼻孔自然如金钩，即就像黄金钩，因为这个原因，这位胜者见他令人喜悦，即他的容貌令人悦意。这样没有混杂的过失，是不混杂的明净。
90
现在通过"青莲"等来避免混杂的过失。他的眼睛，即一双眼目如青莲花色，即如青莲花瓣一样，下唇，即下嘴唇如朱槿花美丽，即如朱槿花般悦意，鼻子，即鼻孔如金钩，即就像黄金钩，因为这个原因，这位胜者见之令人喜悦，即容貌悦意。这里因为具有明净的修饰，所以没有混杂的过失。"ābhā"词和"nibhā"词一样表示"如"的意思。如果不是，就是"光芒"的同义词。"如朱槿般美丽"和"他的容貌可爱"是复合词的分析。这里虽然见他的善人作为能见者与他有关系，但是因为是作为对象而与胜者有关系，所以通过其他词义而理解如来。
91
"由超越了粗俗性的
可爱言语所创作；
因为是趣味原因，
超越了粗俗性。"
91
"超越"等。善于超越，即离开。粗俗的状态即粗俗性。由那些可爱的，即甜美的言语所创作，即制作的创作，因为是趣味，即甜美的原因，即因为是原因，所以超越，即超出所说的粗俗性。
91
"超"等。由超越了粗俗性的可爱言语所创作的，即由特别超越了粗俗性的可爱言语所制作的创作，即格言等创作，因为是趣味原因，即因为是智者喜悦趣味的原因，所以超越，即超出所说的粗俗性的过失而运行。"善于超越粗俗性的"和"由它们即可爱言语所创作"以及"趣味的原因，它的状态"是复合词的分析。
如：
92
"爱欲如旃陀罗折磨
无情的您啊有情者；
如此陷入灾难的我，
您虽快乐为何漠视？"
92
举例说。一个被爱欲折磨的女子对自己亲爱的丈夫哭诉"折磨"等。"有情者"即具有情感地运行，这是出于恳求而对亲爱者的称呼，因为带着恳求的称呼在期望从他得到帮助时是极其适当的。那爱欲，即爱神就像旃陀罗或是无节制的，因为带来无法忍受的痛苦。在爱欲中比喻为旃陀罗也是适当的，因为她无法忍受他所造成的无法忍受的痛苦而对他抱怨说他轻视她，无情即无慈悲，这也是适当的，因为在痛苦中无慈悲者有这样的行为。因为无情所以极其折磨我，而不是折磨您，因此您快乐。通过这个暗示他执着于其他人。如果您不是执着于其他人，我就不会孤单。因为没有伴侣的人会有对手。正因为孤单所以我无依无靠而被您伤害，随您的意，您快乐吧。有依靠的人有这样的行为，这样您虽然快乐，为什么漠视像这样陷入灾难的人呢？这样她通过曲折的表达显示自己和正在享受那个对象的他的背离，这样的不是粗俗。

92. 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.



我来将这段巴利文翻译成简体中文：
92.
在避免粗俗过失时显示特征说"折磨"等。被爱欲贪爱征服的女子依靠自己所爱的人这样悲叹："有情者啊，有慈悲的人啊，那爱欲如旃陀罗，那无形爱神之低劣者，无情的，无慈悲的折磨我，压迫我，您虽快乐，即虽然不像我这样无依无靠而快乐的您，为什么漠视像这样陷入灾难的，即这样被爱欲旃陀罗无情地造成无法忍受的痛苦称为灾难所困的我，为什么保持冷漠？"因为自己痛苦所苦,所以解除痛苦只是有慈悲者的事,因此用"有情者"作为恳求的称呼是适当的,为了突出自己痛苦所苦,在造成压迫的爱欲上比喻为旃陀罗和说无情也是适当的,因为对自己漠视。通过"虽快乐"这个暗示他执着于其他对象的不端行为。这样通过曲折的表达显示自己对所爱之人有爱恋,而他对自己没有这种感情。这里没有像"少女啊,为什么你不爱正在爱你的我"那样的粗俗过失,所以这是避免粗俗过失的例子。"爱欲即旃陀罗"和"他与慈悲一起运行"以及"他没有慈悲"和"他有快乐"是复合词的分析。"api"词表示不能忍受。
93
"缺乏韵律的避免，
现在不再进一步说明；
因为没有听闻的恐惧，
这在下面已经考察。"
93
"韵"等。"考察"即如"我低头礼敬具有金色的如来"等在下面显示的意思。
93
"缺乏韵律"等。因为没有听闻的恐惧,即"过失的列举次序与过失避免的次序不一致"这样智者生起的对这部著作听闻时的不能忍受是没有的,所以缺乏韵律的避免,即通过避免缺乏韵律过失而进行的举例现在不再进一步说明,即不再引用。通过这个证实前面已说的内容。"这在下面已经考察"即这样缺乏韵律过失的避免在下面,即在前一章中通过"我低头礼敬具有金色的如来"等已经显示。意思是：因为在开始就在缺乏韵律过失出现时也已经显示了避免的次序,所以这里即使不显示著作也没有缺陷。"这里有缺乏的韵律"和"它的避免"和"在听闻时的恐惧"是复合词的分析。
次序错乱的例子如：
94
"您是具有崇高品行者，
因此我向您请求；
请赐予我一个地区或村庄，
或一块美好的田地。"
94
"崇高"等。因为与极大的布施相关而有崇高的,即崇高性的品行,即极好的品质的运行是他的,这是复合词分析。这里因为适当,所以这是地区等请求次序的次序错乱的避免。
94
"崇高"等。您这有福德者是具有崇高品行者,即因为与极大的布施相关而具有勇敢的运行,因此,即因为这个原因,我对您有请求。请赐予我一个地区,即一个邦域,或者如果不行,一个村庄,即一个居住地,或者如果不行,一块美好的田地,即一块农田。按次第请求低劣的事物,因为对施与者的布施和对乞求者获得所愿都是适当的,所以消除了次序错乱的过失。"他有崇高的品行"是复合词分析。
说过头的例子如：
95
"牟尼王月亮产生的
名声堆积的光芒，
整个虚空
也不是舒展的场所。"
95
"牟尼王"等。牟尼王即是月亮,从它产生的,即显现的,名声的堆积就是光芒,它们的。这整个虚空,即天空,不是它的一部分。在舒展,即遍布时没有场所,因为它们的光芒是那样的,所以不是说过头。

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.



我来将这段巴利文翻译成简体中文：
95
"牟尼王"等。牟尼王月亮产生的名声堆积的光芒，即从被称为牟尼王的月亮显现的、被称为名声集合的光线，在舒展，即遍布时，这整个虚空也不是场所，即不是空间。因为通过因果等每一个原因都不可测量的一切知者功德的运行，所以说不可测量的普遍性的虚空好像没有空间是适当的，因此这里没有说过头的过失。"如月亮的月亮"和"牟尼王即是月亮"，以及"从它产生的名声的堆积和它们是光芒"是复合词分析。
96
"心意受损害者的言语，
虽离意义但不受诽谤；
因此除了疯狂等人的
言语之外在别处有过失。"
96
"言语"等。受损害的，即消失的，即不如理运行的心是他们的，他们的。言语具有言语的特征。离开的，即分离的，空无的意义，即所诠表的，即世俗的意义是它的，它。不受诽谤，即不受轻视。因此，即因为上述的原因。那言语在疯狂的，即因为体液混乱等而心散乱的，以他为开始的愚人等，他们的言语，即不连贯的话语之外，即在其他非受损害心的领域成为过失，即产生过错，因为那样的话语只适合疯狂等人。
96
"言语"等。心意受损害者的，即心达到相违状态者的言语，即具有syādi、anta、tyādi、anta词组形式的言语，虽离意义，即离开了组合意义，但不受诽谤，即不被智者呵责，因为这个原因，除了疯狂等人的，即疯狂、失去感受等人的言语之外，即除了言语，在非疯狂等人的言语中，那个缺乏组合意义关系的言语有过失，即有过错。"他们有受损害的心"和"它有离开的意义"和"以疯狂为开始的他们"是复合词分析。
如：
97
"大海被喝干，这位
啊！我今日为衰老所苦；
这些云在雷鸣，
帝释天爱其象王。"
97
举例说"大海"等。因为这里从"大海被喝干"等词组中不能获得任何一个能成为创作意义的意义。但是部分的意义好像铁针刺耳朵一样显现，这样的离开意义而不受诽谤应该被理解是心意受损害者的。
97
"大海"等。这个大海被喝干，即被某人喝干，我今日为衰老所苦，即被衰老病征服，这些云，即乌云在雷鸣，即在打雷。帝释天爱其象王。这是受诽谤和不受诽谤两者的例子。这个言语因为除了部分意义之外没有从组合而可以理解的意义，所以称为离开意义。这样的言语即使被疯狂等人说也不会令人不愉快，但被其他人说则如铁针刺耳朵般令人不愉快。"被衰老折磨"是句子分析。
98
"由优雅不相违性
光耀状态所生成；
创作会消除创作
粗糙的过失。"
98
"优雅"等。不相违，即依本性不相违，它的状态即不相违性。优雅的不相违性是它的那光耀状态，由它生成的，即增长的，即具有的那个创作会消除创作粗糙的过失，即会消灭，这是意思。

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.



我来将这段巴利文翻译成简体中文：
98
"优雅"等。由优雅不相违性光耀状态所生成的，即由"不粗糙音等"等所说的优雅品质的不相违状态所具有的、以音声相互连接为特征的光耀状态、可爱状态所增长的那个创作会消除创作粗糙的过失，即会消灭被称为创作粗糙的过失，或者与那创作粗糙的过失有关系。"依本性不相违即不相违，它的状态"和"它有优雅的不相违性"和"它就是光耀的状态"和"由它生成"是句子分析。
如：
99
"观看容貌庄严，
听闻甜美言语；
善人在正觉时
背离嬉戏而行。"
99
举例说"观看"等。背离嬉戏，即离开欲望而行，这是关系。
99
"观看"等。善人，即善良的人们在正觉时，即在正觉者在世时，观看容貌庄严，即观看他的容貌圆满，使眼睛满足地看着，听闻甜美的言语，即那世尊具有八支的甜美言语，背离嬉戏，即背离游戏，即没有游戏的喜好而行，即行走，即运行。因为只是具有除了粗糙松散的音声之外的易于发音的音声所产生的优雅品质不相违、相互连接的音声清晰运行的品质，所以这里没有创作粗糙的过失。"他们有背离嬉戏的面孔"是复合词分析。这里"时"是动作。它从意义上说就是那种形态运行的关系。但是世间把它说成是一个分开的词义。这是避免句子的过失。
句子的过失避免的解释结束。
句子意义的过失避免的解释
次序错乱的例子如：
100
"修习布施和持戒，
在此善加完成；
是涅槃享受天界等
成就的因，毋庸置疑。"
100
"修习"等。这里通过说明修习等，然后按次第说明涅槃等，避免了次序错乱的过失。
100
"修习"等。在此人世间善加完成的，即相信业果而如法完成的，使其在自己相续中运行的修习布施和持戒是涅槃享受天界等的成就，即按次第作为涅槃、受用、享受圆满、天界生起等的因而成为成就者，在这成就中毋庸置疑。这里因为列举修习等后不超越列举的次序而作出涅槃等的说明，所以没有次序错乱的句子意义过失的机会。
101
"如果某个这样的
特殊性是已列举的范围，
在未列举中
次序违背没有过失。"
101
"已列举"等。首先适当的意义是已列举的范围，即对象，是它的那以了知列举与说明关系为特征的特殊性的那样的某个特殊性，如果在未列举的，即在通过超越如次第列举的次序，然后依靠其他意义而被提及的中存在，那么在次序，即在已列举的次序的违背，即超越中没有过失。

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.



我来将这段巴利文翻译成简体中文：
101
"已列举"等。已列举的范围，即首先使用的意义范围的那样的某个特殊性，即以了知列举与说明的"这是它的前说，这是它的后说"这样相互关系的特征为特征的特殊性，如果在未列举的，即依靠其他意义而再次说的中"存在"，应补充。在次序违背，即在列举与说明的次序超越中，没有在智者闻法时不能忍受的原因。"它有已列举的，即首先说出的意义作为范围，即对象"和"次序的违背"是句子分析。
如：
102
"善、不善和无记
这些中最后者，
无记不生果报，
前二者生果报。"
102
举例说"善"等。善即欲界等二十一种，不善即十二种，无记即所谓的异熟和作用，在这三者中最后的无记，给予果报即给予果报者。"不"是虚词。前二者即善和不善给予果报即给予果报者。这里应该看到特殊性：不给予果报只是无记的特性，给予果报只是那两者的特性。
102
"善"等。善即欲界等二十一种善，和不善即十二种不善，和无记即通过异熟、作用、色法、涅槃而有四种无记，在这些，即在这三者中最后的，即在列举次序中最后的无记不是给予果报者，即不是异熟的给予者，前二者即善和不善是给予果报者，即是各自异熟的给予者。因为说"说明与数目相同"，所以因为从已列举中获得与未列举相同数目，所以不超越数目。但是这里虽然从善等的自性说是三种，但因为通过给予和不给予果报而有两种善不善等作为对象的特殊性的运行，所以不需要首先说就依次依靠，即没有次序错乱的过失。
103
"在有那样的原因时，
显示具德性，
对说真实意义者
没有不适当性的过失。"
103
"具德"等。在为听众完成自利等那样的原因，即因缘存在时，对说真实的，即如实运行的意义，即自己的行为特征的他，或者在显示诸德时，通过权势而说"我在世间更值得尊敬"等时，不会有不适当性的过失，即不会有获得。
103
"具德"等。在有那样的原因时，即在为听众完成自利等那样的因缘存在时，对说真实意义者，即对在那样场合通过"我在世间是唯一更值得尊敬者"等说存在于自己的被称为身等防护特征的功德的意义者，在显示具德性，即在显示他自己的，或者自己的诸德时，没有不适当性的过失，即没有被称为不适当的过失的获得。因为"sa"词表示自己和自己所属，所以"他自己的德"或"自己和它们是德"是复合词分析。"只是真实的意义，他依本性说它"是复合词分析。
104
"适当性应当了知，
在世间以敬重闻名；
源于意义和教导的
善人和诗人中的牛王。"

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.



我来将这段巴利文翻译成简体中文：
104
"适当性"等。在世间，即在有情世间中闻名的，即从儿童起就众所周知的，因为按照各自适合而了知，所以适当性即适当的状态，以敬重，即以精进而闻名，因为没有比它更值得敬重的，因为不适当的任何事物都不会被任何人所敬重，因为完全不能享受，应当被了知，应补充"被听众"。在那个适当性中，源于教导，即源于首先说出的、通过使学习而运行的善人，即善良的人们，和诗人中的牛王，即最上等的，即最殊胜的诗人，这是所说的意思。
104
"适当"等。在世间，即在有情世间中闻名的，即从儿童起就众所周知的适当性应当以敬重，即以尊敬被智者了知，在那个适当性领域中，源于教导的，即作为首先说出的源头的善人，即成为善良人的诗人中的牛王，即最上等的诗人。因为具有众所周知的适当性词，所以这里"nāma"词表示众所周知。"教导的源头"和"他们既是人又是牛"和"诗人中的牛王"是句子分析。
105
"了知适当性资产者，
应避免不适当性；
因此在增长适当性时，
在创作中会有趣味增长。"
105
"了知"等。了知的，即从所说的最殊胜诗人的信心而理解的适当性即是资产，即圆满是他的，他应避免，即应远离所谓的不适当性的过失。从那个，即从那个避免的原因，在适当性的增长，即善增长的状态，即增长被造作时，趣味，即所谓可享受的甜美的增长会存在。
105
"了知"等。了知适当性资产的，即通过那样的诗人的帮助而具有被称为了知适当性的圆满的诗人应避免，即应除去所谓的不适当性的过失，从那个避免过失，在适当性的增长，即增进被造作时，趣味增长，即所谓甜美的可享受的充满会存在。"适当性即是资产"和"他了知适当性资产"和"趣味的增长即养育状态，即应被养育的状态"是句子分析。
如：
106
"魔军接近时接近
胜利庆典的他，
连草也不曾在意，
愿胜者赐你们胜利。"
106
举例说"他"等。胜利，即征服是接近的，胜利即是庆典，即无敌对者的运行是他的，如此的他对接近的，即来到自己近处的魔军连草也不曾在意，即不曾当作草看待，即当作比草还低劣看待，愿那位胜者，即征服魔的他赐予，即给予你们胜利。这里祈愿胜利说"胜者"是极其适当的，因为他征服了五魔而成为胜者，以征服为特征，他在给予他人胜利时会有能力的结合。但这里"不曾把接近的魔军当作草看待"是极其适当的，因为即使那样的魔军来到近处，他也当作比草还低劣看待，因此他特别适合于以给予他人胜利为特征。

106. 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.



我来将这段巴利文翻译成简体中文：
106
在这部论著中,虽然老师在所有地方都希望简略的次序,但是先详细教导学生说适当性应当以敬重从智者那里学习后才使用,现在为了避免不适当性而用"魔军接近时"等举例说明。接近胜利庆典的,即称为不远敌人的胜利的庆典,或者具有所谓极接近的对手消失的运行称为增长的那位胜者,对接近的,即以各种可怕形态来到自己近处的魔军,即魔的力量,连草也,即连一片草也不曾在意,即不曾注意,愿那位胜者,即那位征服了五魔的他赐予你们胜利。这里因为征服了五魔而称为胜者的他,因为在征服时是无助伴的作用,所以在给予他人胜利时具有能力,因此作出"愿赐予胜利"的祈愿胜利是极其适当的,因为正是能力养育给予胜利。"不曾把接近的魔军当作草看待"这个根本不需要说。这样通过极其适当的运用而除去了不适当性的过失。"胜利即是庆典,他有接近的胜利庆典"是复合词分析。
107
"在已开始的作者对象等
次序超越的违背中，
这破坏规则的抵触，
在任何处都找不到立足。"
107
"已开始"等。作者和对象,它们是那些工具等的开始,即已开始说的作者对象等,它们的次序,它的超越即舍弃,在它的违背时,即在不超越已开始说的作者对象等的次序时,这个如所说的破坏规则的抵触在任何处,即在任何地方都找不到立足,即不获得确立。
107
"已开始"等。在已开始的作者对象等次序超越的违背中,即在已开始说的作者对象等的次序舍弃的超越中,这个如所说的破坏规则的抵触在任何处,即在任何地方都找不到立足,即不获得确立。"已开始的和它们是作者对象等的那些工具等的次序的超越,它的违背"是复合词分析。
如：
108
"善人之外的人、女人，
信任是不适当的；
有毒的、有角的、疾病、
河流和王室的。"
109
"在规定的药物、清净
佛等三宝中，
在善人和具德者中
应当经常生起信心。"
108-109
这里在"善人"等和"药物"等两首偈颂中,因为不舍弃属格和处格,所以没有意义规则的破坏,因为只作一个"和"字,所以没有语言规则的破坏。因为在句子中对许多意义的合集意义应当作一个"和"字或者在每个词后。
108
"善人"等。对善人之外的,即对善人之外的恶人和女人,和有毒的,即能夺取生命的有角的,即有角者,和疾病、河流和王室的信任,即亲近是不适当的,即因为某时会相违而不适合。这里因为在所有处都不舍弃已开始的第六格的次序,所以没有意义规则的破坏,因为在适当处只有一个"和"字适当,所以没有语言规则的破坏。因为"和"字有多义合集的意义,所以在"善人之外的和"等处,或者按这里说的规定在结尾处,或者在所有处都适合结合。
109
在"药物"等偈颂中也是这样的方法,只是处格的差别。在规定的,即适宜的药物即医药中,和清净的佛等三宝中,和善人即善良的人中,和具德的,即再次在具有德行的人中,善人应当经常,即持续地行作,即应当作、应当亲近信心,即自己的心的信心。
犹豫的例子如：
110
"牟尼王月亮光明
趣味贪爱眼睛的
人好像入歧路者，
被光芒观见喜悦。"

110.‘‘Muninde’’ccādi. Ettha raṃsisaddo sasaṃsayaṃ pariharati.

110. 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.



我来将这段巴利文翻译成简体中文：
110.
"牟尼王"等。这里"光芒"词避免了犹豫。
110
作为避免犹豫的例证的"牟尼王"等偈颂的意思在前一章已经说过。因为只有"光芒"词是特殊的，这里通过"光芒"词消除了由听众生起犹豫而成为有犹豫的创作过失。
111
"如果由游戏等原因，
任何事物只为犹豫，
被赋予犹豫的
不能说是过失。"
111
"犹豫"等。"游戏等"中"等"字包括拥挤的商议等，通过游戏等原因任何事物只为犹豫如果被运用，这是关系。
111
"只为犹豫"等。由游戏等原因，即由游戏、拥挤、商议等原因，任何能产生犹豫的任何词，只为犹豫，即只为了听众生起犹豫，如果在那创作中被说话者运用，被赋予犹豫的，即具有犹豫过失的创作不是过失，即不是过错。"被犹豫赋予"是复合词分析。
如：
112
"当老师从自己家
去往第二住所时，
我们必定会通过
学习等获得快乐。"
112
"当"等。当老师，即教授者从自己家，即从自己的根本住所去往第二住所，即第二个房子时，我们必定，即一定会通过学习等获得快乐，这是不想要的意思。当老师，即占星教师从自己家，即从自己的生宿去往第二住所，即第二个宿时，我们必定会通过学习等获得快乐，这是这里想要的意思。
112
"当"等。当老师，即教师从自己家，即从自己的住宅去往第二住所，即第二个房子时，这是不想要的意思。当老师，即占星教师从自己家，即从自己的生宿去往第二住所，即第二个宿时，因为有利，所以我们必定，即一定会通过学习等，即通过学习等获得快乐，即心理的快乐，或者如果不是，会获得快乐的原因，即书的完成。两方面在其他意义中也是共同的意思。这里虽然因为"学习"词的邻近，使用的"老师"词表示教师的意义，但因为为了隐藏所欲的意义而使用，所以不是过错。
113
"这是他的幸运的
姐妹"等这样的，
没有被所有诗人
说为"粗俗"。
113
"幸运"等。"等这样的"即"姐妹"等这样的。
113
"幸运"等。"这是他的幸运的，即美丽的姐妹"等这样的，没有被所有诗人说为"粗俗"，即没有被粗俗过失所损害。意思是：不把"幸运"理解为"去往美好，即美丽状态"，而在作持业释复合词时获得的意义，虽然意义不高尚，但不会产生诗人的心疲惫。"这样是它这样句子的方式"是句子分析。
114
"在有过失修饰消失时，
美好修饰的运行，
在修饰章节中
将会显现。"
114
"有过失"等。在有过失修饰，即被过失损害的修饰消失，即离去时。
114
"有过失"等。在有过失修饰消失，即在被过失损害的修饰离去时，美好修饰的运行，即优美的修饰的运行方式，将在修饰章节，即因为显示修饰而以此命名的章节中获得显现，即获得明显状态。"被划分"即是章节。因为显示修饰，所以"以它的意义而言，它既是修饰又是章节"是复合词分析。

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.

3. Guṇāvabodhapariccheda

Anusandhivaṇṇanā

116.

Sambhavanti guṇā yasmā,

Dosāne’va’matikkame;

Dassessaṃ te tato dāni,

Sadde sambhūsayanti ye.

116. 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.



我来将这段巴利文翻译成简体中文：
115
"这是避免过失的最上教导，
我如此依循其他论著而作；
由最上师的殊胜信心而了知此，
愿求名声者极度避免过失。"
以上是由大尊者僧护所造
美的修饰论中
名为避免过失的了知的
第二章。
115
"过失"等。为了避免，即为了舍弃过失，即如所说的词过失等，这个最上的，即最胜的教导通过其他论著，即许多的随循，即跟随，被我如此作成，即完成，通过了知，即由于最上师的殊胜信心，即以大信心而非小信心，因为如此方式不会失去那样的大意义，愿求名声者，即以本性欲求名声，即因为创作的特征从一定意义上说是名声的原因，所以是纯净的创作，或者是它的存在即名声的他，极度地，即完全地避免，即远离如所说的过失。
以上是在名为大尊者的美的修饰论注中
避免过失的了知章第二。
115
"过失"等。为了避免，即为了除去过失，即如所说的词过失等，这个最上的，即最胜的教导通过其他论著的随循，即通过许多外部论著的忆念，被我如此，即以前面所说的次序而作，即创作，智者通过了知，即通过最上师的殊胜信心，即以殊胜信心从自性了知此教导，求名声者，即因为是获得名声的原因，以因中说果的方式，或者欲求通过避免过失而纯净的创作，或者欲求从那样的创作因而生起的名声，应当极度地，即以超胜地避免，即远离如所说的过失。这里通过前半偈显示避免过失章的优美性，通过后半偈显示对学生的教导。同样地，通过前半偈显示以悲心为前导的智慧作用，通过后半偈显示以智慧为前导的悲心作用。同样地，通过前半偈显示自利的成就，通过后半偈显示利他的成就。以这显示多种形态的偈颂结束此章。其他的论著即是其他论著，因为"antara"词是"añña"(其他)词的同义词。如"不应去其他村"。"以本性欲求名声"是句子分析。
以上是在美的修饰论疏中
第二章。
功德了知章
连接的解释
116
"因为功德生起于
如此避免过失，
现在我将显示
那些装饰语言的功德。"
116
如此显示了避免过失的教导后，现在为了显示从避免过失而生起的功德而作出主题说"生起"等。当如此，即以如所说的方式避免过失，即如所说的词过失等时，因为功德，即法，即语言修饰的自性，即净信等生起，即成就，而且那应当按适合地通过"净信从避免污浊等而生起"等来了知，因此，即因为那个原因，我现在将显示，即将教导那些装饰，即庄严语言的功德，即被称为语言修饰的功德。

116. 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.

117. 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.

117. 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.



我来将这段巴利文翻译成简体中文：
116
如此显示了避免过失的导入方法后，现在为了通过避免如所说的过失而显示"这些是依托创作的功德"，连接前后章节而说"生起"等偈。当如此，即按前一章所说的次序避免过失，即所说的词过失等时，因为功德，即被称为语言修饰的净信等，即净信等语言法生起，因此我将显示，即将阐明那些装饰，即庄严语言的语言法。这里通过避免污浊过失和散乱过失而成就净信修饰，其余也应按所得而了知。
语言修饰列举的解释
117
"净信和力与甜美，
平均和优雅性；
紧密和崇高与美，
意义明显和结合。"
117
现在以"净信"等来区分它们：净信即优美性，即明显性；力即复合词用法的丰富和意义的成熟；甜美性即词的有味性；平均性在诗中是四句具有同一种关系性，但在散文中是词的［关系性］；优雅性即非粗糙音的丰富；紧密即连结即创作的庄重；崇高性即殊胜性，即以某种意义有所依靠和具有殊胜修饰语；美即吸引一切世间的心；意义明显即通过成就或正理获得所表示的；结合即随顺世间认识的非主要意义。在这些中，力和崇高性是词义功德，结合是意义功德，这里词是随顺意义的，但其他是词的功德。
117
现在以"净信力"等依次列举那些语言修饰来区分。净信即如清净水晶串中穿入红毛毯线般的词对意义的净化称为净信修饰；力即被称为复合词用法丰富和意义成熟的词义的功德；甜美性即词的有味性称为悦耳的甜美性；平均性即在诗中句子从音声相似，在散文中词也如此相似，如此句子和词具有相等的功德；优雅性即音声离开过于粗糙过于松散而有适度柔软的功德；紧密即由发音位置和发音方式等产生的同类音声的音节而有无间隙的庄重功德；崇高性即创作以某种殊胜意义而被庄严，和具有殊胜修饰词；美即对一切有可爱的功德；意义明显即所欲意义通过成就或正理而很明显；结合即通过不超越世间认识而施设其他法的非主要意义，这些是十种词义功德。"结合"用复数表示它的多样性，在这十种中，力和崇高性两种是词义功德，结合是意义功德，通过转义也是显示那意义的词的功德，其余七种只是词的功德，这一切都以此［语言］装饰创作，所以通过句子称为修饰。
语言修饰目的的解释
118
"具足这些功德的
创作能取悦诗人；
为创作者成就
极其清净的名声。"
118
"功德"等。具足这些，即具足所说的十种功德，即语言修饰的存在，即结合或圆满，取悦诗人，即使诗人的心随自己支配，即使诗人心意喜悦的创作为创作者，即为创作的诗人成就，即完成极其清净的，即极其纯净的，因为不被任何过失所染的名声，即功德的声音。

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.

119. 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.

119. 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.



我来将这段巴利文翻译成简体中文：
118
"功德"等。具足这些功德，即具足这些被称为语言修饰的十种语言法，即结合或圆满的创作，即诗等创作，取悦诗人，即因为自身无过失而使诗人的心喜悦，为创作者，即为创作的人成就，即完成极其清净的，即因为不与少许过失混杂而极其纯净的名声，即作为创作对象的名誉聚集。以这个原因，应当努力地进行创作的如所说的十种功德的把握，这是意趣。"取心"即是取悦，"取悦诗人的心"即是取悦诗人，这是复合词分析。
语言修饰说明的解释
119
"近处放置关系的
可爱的词的列队，
所表示极明显的
它能生起净信如。"
119
现在为了对这些按列举作出说明和举例而说"近处"等。在近处，即在邻近处，或者通过近处，即通过近处放置的动作、作者、对象等词而放置，即设立，即作出的关系，即连接，因此可爱，即悦意的，极明显的，即很明白的，即容易理解的是所表示的，即意义是它的，如此，但不是本质意义，因为它本性深奥。因为说：
"诗人的意趣不是语言的领域，
只在柔软的词中跳动；
熟练的人通过意义的了解而进入，
而那样的形态则显示。"
如此的词的列队，即词的排列，它生起，即产生净信，即那名的功德。"如"是举例说它。
119
现在为了按列举的次序显示这些语言修饰等的说明和举例而说"近处放置"等。在近处，即在邻近处，或者通过它的施设而在近处放置的，即通过动作，和通过获得动作关系的作者对象等词而作出的，或者不然通过安排而设立的关系，即通过所欲意义理解的次序而相互观待特征的动作与作者的结合，因此可爱，即悦意的，极明显的，即因为在明显意义领域中使用词而非常明显的所表示的，即词义是它的，这个词的列队，即词的排列生起，即产生净信，即名为净信的功德。"如"显示例证。"在近处放置"或者"因为施设而是近处和放置"或者"它和它是关系"和"因此可爱"和"极其明显"和"它有所表示"是句子分析。这里极明显即是词义，但意趣意义则本性深奥。因为说：
"诗人的意趣不是语言的领域，
只在柔软的词中跳动；
熟练的人通过意义的了解而进入，
而那样的形态则显示。"
它的意思是：成为不是语言的领域，即不是语言的对象而在柔软的词中只是分别地跳动，即震动的诗人的意趣，即诗人的意乐，熟练的，即在词义领域中有修习的智者们通过意义的了解，即通过词义的证知而进入，而那样的形态，即语言和词义的形态则显示，即照亮意趣意义。
120
"装饰牟尼面容的
嘴唇光芒闪耀着，
如同朝阳光芒落
在莲花中央一样。"
120
"装饰"等。装饰，即庄严，即使美丽牟尼，即正等觉者的面容，即本性甜美本质的面容的嘴唇的光芒，即从像熟透的频婆果的双唇发出的极多美丽的光芒，因为听到而了知是"牟尼的"。在莲花中央，即在时节成熟的花朵美丽的莲花内部落下，即运行的如同朝阳光芒，即如同初升太阳的光芒一样闪耀，即光辉。

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.

121. 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.



我来将这段巴利文翻译成简体中文：
120
"装饰"等。装饰，即庄严牟尼的面容，即本性美丽的面容的嘴唇光芒，即那个牟尼的双唇发出的光芒集合在莲花中央，即面向适合开放时节的莲花胎中，意思是说半开放的。落下，即运行的如同朝阳光芒，即如同初升太阳的光芒一样闪耀，即光辉。这里依靠近处关系和明显意义而净信功德明显。嘴唇光芒与牟尼的关系，因为在听闻推断的关系中听闻的关系更有力，或者通过乌鸦眼珠的方法而获得。"嘴唇的光芒"和"莲花的中央"是句子分析。
121
"力是复合词丰富，
这是散文的生命；
在诗中它不混乱，
可爱而被喜爱如。"
121
"力"等。复合词，即一义表达的丰富，即更多性，这样重复后再规定力，这个以复合词丰富为特征的力是散文，即表达形式的生命，即心脏，即精髓，因为它是散文的主要，不是诗的，这个力不混乱，即不晦涩，因此可爱，即入心，不仅在散文中，在诗中也被喜爱，即被使用。"如"是举例说。
121
现在以"力"等显示力的功德。力即是复合词丰富，即在不同意义中运行的词的以一义运行为特征的复合词的多性，这个力是散文，即散文创作的生命，即心脏，应当了知通过生命为首而说心称为心。这个力不混乱，即不散乱，因此可爱，即成为智者所爱，在诗中，即在诗歌创作中也被喜爱，即被诗人使用。"多的状态是丰富，复合词的丰富"是复合词分析。因为没有散文创作的主题，所以以"如"等显示诗歌领域的力功德的例证。
122
"牟尼王轻微生起
笑容栴檀所涂抹；
嫩芽是白色的他
嘴唇嫩芽是红色。"

122. ‘‘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.



我来将这段巴利文翻译成简体中文：
122
"牟尼王"等。牟尼王的轻微的，即稍微生起的，即运行的，因为是那个本性，世尊的笑容的笑容，即微笑，正是它如同栴檀，即因为具有白色的形态，被它涂抹，即被涂上的嫩芽，即一切青年，因为没有"正是这个"的限定，成为白色的，即通过舍弃本来的颜色而成为洁白的，因为获得具有那样殊胜功德的把握，虽然如此，那个牟尼王的一个，即因为没有其他那样的，嘴唇嫩芽不是白色的，即不是白色。虽然是极近处的也应当被多尊重，这是他的威力。
"对有慈心的胜者心中有爱系，
你们这些恶见者为何不信仰他？
为何他为你们没有作出利益，
即渡越难度难行轮回大海的终点？"
这是另一个例子。如此应当了知这样的不混乱可爱的力。但是难道ya-(那个)和ta-(这个)词不是经常关联吗？那么为什么在"那个的一个不是嘴唇嫩芽"这里没有ya-词呢？是的，但是ta-词在离去的对象、众所周知的对象和经验过的对象中不需要ya-词。如：
"他一个人消灭了
一切烦恼及习气；
成为极清净相续，
永远值得供养者。"
等。这里佛陀从"先是佛随念"而离去。
众所周知的对象如：
"'跳入火中'或者
'从山顶跳下'，如果
他说了应当作，
亲属作者是胜者。"
等。
经验过的对象如：
"我不悲伤过去，
不期待未来事；
以现在度日子，
因此容色明净。"
等。
ya-词是在后句的意义，在前句中只表示ta-词。如：
"我礼敬菩提树极殊胜值得礼敬的，
功德源泉成为世界轮清净的，
它对智者在降伏过失敌人时
成为眼耳念处所行的一味。"
等。
但是在前句出现的ya-词若无后句中ta-词的使用，会在有期待时产生句子的不完全性。这里是离去对象的ta-词。

122. 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.



我来将这段巴利文翻译成简体中文：
122
牟尼王的轻微的，即稍微生起的，运行的笑容正是微笑，如同栴檀粉，被它涂抹，即涂上的嫩芽，即树藤等本性红色的嫩叶成为白色的，即通过舍弃具有功德而成为白色的，然而那个如来的一个，即无比的，或者无伴的嘴唇嫩芽，即称为牙齿遮盖的嫩芽，即使与光芒相混，即使在近处也不是白色，即不是白色的。如此这里显示了不晦涩的复合词丰富。
"对有慈心的胜者心中有爱系，
你们这些恶见者为何不信仰他？
为何他为你们没有作出利益，
即渡越难度难行轮回大海的终点？"
这是另一个例子。它的意思是：恶见者们啊，即无知者们！对于在你们所有人中经常运行坚固爱系的心，即心中有爱系，因此具有悲悯的那个胜者作为对象，为什么，即因为什么而不信仰，同样地为什么他为你们没有作出利益，即没有作出增长，即是可怕的，难走的，正是那个轮回大海，渡越它，即达到彼岸正是它的终点。这里也因为复合词明显而力功德成为可爱的。
但是难道ya-(那个)和ta-(这个)词不是经常关联吗？那么为什么在"那个的一个"和"你们这些恶见者为何对那个"等中没有前面所说的ya-词呢？是的，然而ta-词在离去意义的对象、众所周知意义的对象、或经验意义的对象中不需要ya-词。因此：
"他一个人消灭了
一切烦恼及习气；
成为极清净相续，
永远值得供养者。"
在这样的例子中，用"他"指示的ta-词是在"先是佛随念"这里由过去的佛字所说的对象。
"'跳入火中'或者
'从山顶跳下'，如果
他说了应当作，
亲属作者是胜者。"
在这样的例子中，ta-词因为应当被亲属作而是众所周知的佛的词义对象。
"我不悲伤过去，
不期待未来事；
以现在度日子，
因此容色明净。"
在这样的例子中，ta-词通过称为不悲伤、不期待、度日的了知而是经验意义的对象，因此在三处中ta-词都不需要ya-词。但这里意图的是离去对象的ta-词。而且在后句中的ya-词即使在前句中没有ta-词也显示它。因此：
"我礼敬菩提树极殊胜值得礼敬的，
功德源泉成为世界轮清净的，
它对智者在降伏过失敌人时
成为眼耳念处所行的一味。"
那个对智者的眼耳念的所行，即对象性达到了，对正是那些过失敌，即烦恼对敌的傲慢降伏中是一味的，即主要作用，或者是成就的，我礼敬那个菩提树，这是关系。在前句使用的ya-词，若无在后句中ta-词的使用，会产生疑惑而使句子不完全。但例子是明显的。
123
"在词所表示对象，
从复合分离生起，
这里有的成熟性，
那也正是力如。"
123
"词"等。词的所表示的意义是它的对象。在那里用简略的词说许多词所表示的意义，那是复合。在那里用少的词用许多词说所表示的意义，那是分离。从那个复合和分离生起的。那个如此的成熟性，即成熟状态生起，这样重复后规定那个也在此处以自身就是力。"那如"举两个例子。

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.

126. 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.



我来将这段巴利文翻译成简体中文：
123
"词"等。词的，即许多的或少的词的所表示对象，即具有广略意义对象的，从复合和分离生起的，即按次序通过简略和广说两种而完成的，或者具有完成的，那个成熟性，即作者们在文章领域中显示成熟的语言法或意义法，即说是语言功德或意义功德，那个也在这美的修饰论中名为力的语言功德和意义功德。"那如"显示两个例证，"词的所表示是它的对象的成熟性"和"复合和分离"和"从它生起"和"从它是它的生起"和"成熟的作者或文章的状态"是复合词分析。在作者成熟方面，通过显示它的文章的那个意义而成熟性成就。
124
"照亮了正法后，
渡脱了天人众；
如火蕴燃烧后，
与声闻共涅槃。"
124
"照亮"等。以此简略形式说了前面用许多词所表达的佛史。
124
"照亮"等。那个如来照亮了，即以智慧光明照耀了正法，即具有教法的九出世间正法后，渡脱了，即带到轮回海彼岸了天人众，如火蕴，即如具大威力的火蕴一样燃烧，即以无与伦比的色身圆满而炽燃后，最后与声闻，即与声闻们一起涅槃，即以蕴般涅槃而般涅槃。以此以简略次第说了在整个佛史中用许多词所说的意义。"善人的法"或"存在的法"和"与天人一起运行的"和"与声闻一起运行的"是复合词分析。
125
"虽已死亡的我头顶骨，
也愿它们成为微尘；
因为以福德那些尘，
安住在胜者莲足对。"
125
"头顶"等。即使已死亡的，即已达到死亡的我的头顶，即在头上的骨愿成为微尘，即灰尘状态。如果［问］为什么？因为那个原因，以福德，即以善业为因那些尘在胜者的，这些是胜者的，足，正是它们如同莲花，在它们的双中安住，即运行，无论是否如此，只是因为礼敬的欲求而说。这里以广说说了"我如何常以头礼敬世尊的足"的意趣。
125
"头顶"等。即使已死亡的我的头顶骨，即头上的骨头愿成为微尘，即极细的尘状态。如果［问］为什么作希求？因为那个原因，以福德，即以我那样的善业为因那些尘在胜者莲足对，即在与胜者结合的莲花足对中安住，即运行，在佛的吉祥足上任何微尘污垢都不会粘着，然而通过礼敬的欲求而如此说。这里以广说说了"我如何常以头礼敬世尊的吉祥足"的欲求。"头上的骨"和"尘的状态"和"胜者的这些"和"胜者和那些足"和"正是它们是莲花"和"它们的双"是复合词分析。
126
"如是在此善显现，
常常礼敬的欲求；
这功德从锐慧者，
的修习而生起来。"
126
以"如是在此"等阐明它的分离性。如是在此偈颂中对礼敬，即对礼拜的欲求，即增上欲善，即美好地显现，即被了知，这个如所说的力功德，即被称为成熟状态的从锐慧者，即具殊胜智慧者的，即使如此也从修习，即从一再运行的熟习力而生起，即产生。

126. 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.

127. 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.

127. 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.



我来将这段巴利文翻译成简体中文：
126
现在以"如是在此"等说明简略意义被以广说显示的状态。如此，即以前偈中所说的次第，在此，即在这个偈颂中常常礼敬的欲求，即对不断礼拜的增上作欲善欲很好地，即明显地，或者明显地显现，即被了知，这个功德，即如所说的这个被称为成熟状态的名为力的语言意义功德从锐慧者，即具细微智慧者的修习，即只是从作为文章对象的不断练习而生起，即成就，因为只从说者的成熟而存在，不是任何人以任何方式都能成就。"常常运行的礼敬"和"对它的欲求"和"具锐慧的人们"和"一再地修习"是复合词分析。
127
"甜美性从词结合，
随粘着力分两类；
前者应是同音声，
后者是音的反复。"
127
确定甜美性而说"甜美性"等。因为可听性而悦意性是甜美性。它是词，即语言修饰与后后相同的，它们的结合，即通过发音位置等以某种方式同音声的接近性是词结合，先使用的音的后来粘着，即安置是随粘着，词结合和随粘着，通过它们的力而成为两类。"它们是怎样的？"而说"应是"等。前者，即先说的词结合应是相同的，即以任何发音位置等结合的其他词的音声，即音是它的，后者，即后面的随粘着则是音，即以元音辅音为特征的反复，即一再发音。如此在某些创作中是相同词结合，在某些是随粘着，在某些是两者，离开两者的创作不被诗人们所爱好，应当实行那样的两种甜美性，具有紧密和平均则非常可爱，这样显示定义后以"如"说两种意义的例证，以"当"等和"牟尼王"等。
127
现在以"甜美"等显示甜美功德。甜美性因为可听性而悦意性是甜美功德，词，即被称为句子部分的格尾等与上上词相同的结合，即通过发音位置和发音方式等以任何方式彼此接近性，和随粘着，即先发音的音的再安置，通过这两者的力，即通过分别而成为两类。其中前者词结合应是同音声，即是前后音通过仅仅发音位置和发音方式等接近的音声，称为同音声的运转，但后者随粘着是音的反复，即元音辅音本性的先发音的音的一再发音。以"如"开始两个例子。如此在某些创作中是词结合，在某些是随粘着，在某些是两者，但离开两者的创作不被智者所爱好。但与将要说的紧密和平均相应的甜美性则特别值得爱好。"甜美的创作的状态"和"词的结合"和"随后粘着即安置"和"词结合和随粘着"和"它们的力即区别"和"同音声是它的音"和"音的反复"是复合词分析。
128
"当这位牟尼圣者，
已经达到正等觉；
从那时起对正法，
世间生起大庆典。"

128. 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.

130. 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.



我来将这段巴利文翻译成简体中文：
128
这位牟尼圣者当，即从那时起达到，即证得正等觉，即一切知智后，从那时起，即从那开始，法，即以四念处等差别的被称为三十七菩提分的大庆典，即大兴盛，即无对治的运行在三种世间中生起，即存在。这里在某处是通过长音作成的相似性，在某处是通过发音位置作成的，在某处是通过结合作成的，在某处是通过其他方式，因此说"前者应是同音声"。
128
"当"等。这位牟尼圣者当通过在自相续中生起的方式达到，即证得正等觉，即一切知性时，从那时起，即从那开始，法，即以身随观念处等差别的三十七菩提分法的大庆典，即大增长在欲等三种世间中生起。这里应当看到"当这位"是通过长音的接近性，"ya e"是通过发音位置的接近性，"证得正等觉"是通过结合的接近性，"bhi dhi"是从浊音的接近性等的词结合。"通过它而正等觉"和"他是人和牛王"和"牟尼们的牛王"和"它是大和庆典"是复合词分析。
129
"牟尼王轻微笑容，
如茉莉花丛妙态；
追随着四方奔驰，
如同月光在微笑。"
129
茉莉花的，即花朵的集合，即聚集，具有它的妙态的那些牟尼王的轻笑，即可爱的微笑，月的光芒，即光辉微笑着，即模仿着追随着方边，即遍行。如此这里是具有n音的d音和t音的随行。
"因陀尼蓝瓣对偶，
美丽的吉祥宫殿；
牟尼王眼睛对偶，
获得青莲花光辉。"
这是另一个例子。
129
"牟尼王"等。如盛开茉莉花堆一样具妙态的那些牟尼王轻笑，即佛的可爱微笑，月光，即清净月光微笑着，即讥笑着追随着方边，即那那方向，或者方的边际奔驰，即遍行。这里应当看到具n音的d音和具n音的t音的反复。"轻微和它们是笑容"和"牟尼王的轻笑"和"茉莉花的集合"和"具有它的妙态的"和"方正是方边"或"方的边"是复合词分析。
"因陀尼蓝瓣对偶，
美丽的吉祥宫殿；
牟尼王眼睛对偶，
获得青莲花光辉。"
这也是具n音的d音的音反复的另一个例子。
其中如因陀尼蓝宝石叶片对偶一样悦意的吉祥宫殿，即因此正是成为光辉的住处的牟尼王眼睛对偶获得，即经历青莲花光辉，即青莲花光，意思是与青莲花光辉相同。
130
"不是所有柔软音，
随粘着都值称赞；
如这茉莉花鬘为，
病者蜂群贪爱饰。"
130
如果说从任何反复都是随粘着吗？说"不是"而说"一切"等。通过一切柔软的，即细腻的音，即字母的随粘着不值称赞，即不值赞美，因为违反紧密。以"如"举例说它。这茉莉花鬘，即茉莉种花环，病者，即受病的，贪爱的，即对花蜜贪求的蜂群，即蜜蜂的鬘，即列它有，因此是病者贪爱蜂群饰。

130. 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.

131. 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.

131. 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.



我来将这段巴利文翻译成简体中文：
130
为了显示所说的随粘着即使由一切柔软音组成也不值称赞而说"以一切柔软音"等。由一切柔软音，即一切细腻字母作成的随粘着，即以音反复为特征的不值称赞，因为违反紧密修饰而不被赞美。以"如"举例说它。这茉莉花鬘，即这茉莉种花环，病的，即疲惫的，落下的，贪的，即对香贪求的蜂群，即蜜蜂的饰，即具有列。这里正是通过l音的一再使用而有柔软音的反复。"茉莉花的鬘"和"贪的和它们是蜂"和"病的和它们是贪蜂"和"它们的鬘"和"它有它"是复合词分析。
131
"或仅以柔软音，
或仅以硬音声，
或以混杂音声，
平均性有三种。"
131
以"柔软"等考察平均性。以独立的，即不以独立硬等状态运行的完整的柔软的，即在四句中都是同类的不松弛柔软的，或者以k等音，或者因为松弛柔软违反紧密而以独立的硬的，即以过度音的bh等音，或者因为在不难发音中难发音与细腻相反而以混杂的，即以中等音的柔软混合的音，即字母作为工具，平均性在散文或诗中成为三种。以"如"举三种例子。
131
现在为了显示平均性而说"柔软"等。以独立的，因为不同于硬和混杂而完整的柔软的，即松弛柔软的音，即以k等音，或者以独立的硬的，即因为离开独立柔软音而完整的不难发音的过度音的bh等音，或者以混杂的，即如所说柔软硬混合的音作为工具，平均性在散文或诗中成为三种。如果以松弛柔软音创作违反紧密修饰，以难发音的硬音作成违反细腻修饰。以"如"举三种例子。
独立柔软平均性
132
"如同鸠鸟鸣声般，
牟尼王言语妙态；
进入到于心中去，
给予善人寂静乐。"
132
"鸠"等。鸠鸟，即迦罗频迦鸟的言语，即鸣声，以性质宣说它，即与鸠鸟言语相应的，意思是与它相似的，牟尼王的言语，即具清晰等八支的声音，它的妙态，即优雅对善人，即善士的进入心中，即随顺心的甘美性而去，和给予他们寂静，即涅槃。
132
"鸠"等。与鸠鸟，即迦罗频迦鸟的言语，即音声游戏相应的，即以性质宣说的，意思是与它相似的，牟尼王，即一切知者的言语，即具清晰等八支音声的妙态，即优雅既走向善人，即善士的进入心中，即使心满足的状态，又给予，即也成为给予正是那些善士通过听闻关系的寂静，即涅槃。这里通过鸠鸟言语词以所依表能依的说法而取游戏。
独立硬平均性
133
"值得恭敬的具德，
世尊已到有边际；
希求存有成就者，
谁不恭敬遍主尊？"
133
"值得恭敬"等。值得恭敬，即值得尊重的。在天人世间中存在美好的状态，即意趣是他的那个。到达有，即涅槃的，即到有边际者，那个遍主。世尊，即正等觉者。有，即轮回的边，即终点是涅槃，以性质希求它的成就，即圆满的希求存有成就者，即什么名叫轮回运行的人不会恭敬，即不会作尊重？意思是必定会作。

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.

135. 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.

135. 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.

136. 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.



我来将这段巴利文翻译成简体中文：
133
"值得恭敬"等。值得恭敬的状态，即被天人世间尊重的美好意趣的，到有边际者，即到达被称为有的边际的涅槃的，遍主，即主尊，世尊，即正等觉者，希求存有成就的，即渴望涅槃成就的，什么轮回运行的人不会恭敬，即不会作尊重？必定会作。"存在和它是状态"和"值得恭敬的状态是它的"和"有的边"和"到达有边"和"它的成就"和"以性质希求它"是复合词分析。
混杂平均性
134
"得栴檀树接触的，
芳香马来亚山风；
怯怯地缓缓而来，
惧怕牟尼王口风。"
134
"得"等。获得栴檀树的接触，即亲近，因此有美好的香气为它的是芳香的，即香气宜人的马来亚风，即南风，对牟尼王的口风好像害怕，因为那样柔和极冷香气圆满性对自己很远而来，即随行。"缓缓地"是来的动作修饰语。
134
"得"等。得栴檀接触芳香马来亚风，即具有获得栴檀树精华结合的美好香气的从马来亚地方(今马来西亚)来的风，对牟尼王口风，即对佛的口中香气熏染的风好像害怕，即因为那样柔和香气冷冽性在自己中不可能而好像害怕一样缓缓地，即慢慢地去，即向前去。"栴檀的接触"和"获得和它是栴檀接触"和"美好的香气是它的"和"通过得到栴檀接触而芳香"和"从马来亚来的风"和"从牟尼王口中出来的风"是复合词分析。"缓缓地"是动作修饰语。这里在三种平均性中，"如鸠鸣相应"等三种例证与"或仅以柔软"等所显示的三种特征的相等性是很明显的。
135
"多含不粗硬字音，
全出自柔软音声；
离开难发音辅音，
这就是细腻修饰。"
135
以"不粗硬字"等说细腻性。不粗硬的，即不粗糙的字，即音是多的，即众多的是它的那个如此，通过"多"字暗示"粗硬的是少的"，因此正是从一切独立的柔软的，即松弛的轻的字出来的，即出离的，以困难，即痛苦发音的，从它离开的，即远离的辅音是它的那个，这样重复后规定细腻性。
135
现在显示细腻性以"不粗硬"等。多含不粗硬字音，即众多非粗糙音，全出自柔软音声，即因为取不粗硬字音为主而正是离开一切松弛音，离开难发音辅音，即具有离开难发音音的字，名为细腻性。"不粗硬的字是多的众多的是它的"和"一切和它们是柔软的"和"从它们出来的"和"以困难发音"和"从它们离开的"和"它们是辅音是它的"是复合词分析。m是增加音。
136
"看见色身庄严相，
听闻甘美言语声；
正等觉时善人们，
远离嬉戏而行止。"
136
举例说"看见"等。看见色身庄严，即色身圆满，听闻甘美的言语，即语声，善人们远离嬉戏，即不要玩乐而行止，这是关系。在何时？说"在正等觉时"。
136
以"看见"等举例证，它的意义如前所说。
137
"即使无诸修饰饰，
在善人面前此等；
以殊胜性而升起，
可爱且光辉灿然。"

137. 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.

138. 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.

138. 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.

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

139. 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.



我来将这段巴利文翻译成简体中文：
137
说即使没有殊胜的其他法也只有这种创作值得接受而说"无修饰"等。即使离开修饰的这样的细腻性升起，即达到善人，即智者们的面前性，即面向性，即语言境界性，"也"字表示何况具有意义修饰装饰的。因此以自性表述等修饰而光辉的，即明亮的以殊胜性，即以卓越而可爱的，即悦意的。
137
"无修饰"等。这样的，即如此的细腻性即使离开修饰，即即使离开意义修饰，也升起，即到达善人，即具慧者们的面前性，即面向性，意思是成为他们语言的对象。以它光辉的，即以那个由自性表述和曲折表述生起的意义修饰而光耀的以殊胜性，即以卓越而可爱的，即悦意的。"离开修饰"和"以它光辉"是复合词分析。
138
"身毛竖起如装饰，
善言发出如咕咕；
牟尼如云使陶醉，
善人孔雀在游戏。"
138
以"身毛"等举例说它。身毛竖起，即如身毛竪立或者正是身毛竖起，尾羽，即羽毛，它们的装饰，即如伞形的施设是它们的那些如此，"善哉"的言说，即语言或者正如它，发出的声音，即被称为咕咕声是它们的那些如此，被牟尼云，即如牟尼的或者被称为牟尼的水持者陶醉的，即醉的如善人的或者正是善的孔雀们游戏，即具游戏而行，意思是彼此欢乐。
138
以"身毛"等举例说具意义修饰的细腻性。身毛竖起尾羽装饰，即如身毛竖立的或者正是身毛的尾羽，即羽毛的装饰具有如伞形的展开，善言发出声音，即具有如"善哉"言语的或者以善言运行的咕咕低音声，牟尼云陶醉的，即被如牟尼的或者被称为牟尼的云产生陶醉的这些善人孔雀，即如善士的或者正是善的孔雀们游戏，即具游戏。这是遍及一切事物对象的复合隐喻，在非主要方面是"如身毛竖起，如善言，如牟尼，如善人"，在主要方面应当譬喻"如尾羽装饰，如发出声音，如云，如孔雀"。"正是身毛竖起是尾羽"和"它们的装饰是它们的"和"'善哉'的言说"和"发出和它是声音"和"善言是发出声音是它们的"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"这里长音是为了保护韵律。
139
"细腻性不仅存在，
在语言且在意义；
如在死亡等词中，
说遗留名声等事。"
139
细腻性不仅在语言，也在意义中而说"细腻性"等。存在，即确实存在，但它从避免不适当粗俗等而生起。以"如"举例说它。在应当说死亡等词时说遗留名声等的词。
139
细腻性不仅在语言，也在意义中而说"细腻性"等。细腻性不仅存在，即也在词义对象中，即也在词所表示境界中细腻性存在，它通过避免离开适当和粗俗过失而成就。以"如"举例说它。在应当说死亡等词时说遗留名声等词的说。"死等是它们的'命终'等的"和"遗留名声等是它们的'去天界，庄严天众'等的"是复合词分析。
140
"紧密词语相结合，
可爱功德所依处；
具结合的庄重性，
这就是紧密如是。"

140. 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.

140. 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.

142. 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.

142. 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.



我来将这段巴利文翻译成简体中文：
140
以"紧密"等显示紧密。通过没有创作轻率性而彼此紧密的词的结合而可爱的，即悦意的功德，它的所依处，即运行处。创作的庄重性，即不松弛性，与它一起运行，即具结合庄重性，这样重复后规定这就是名为紧密。以"它如"举例。如这个紧密，如此其他那样的也应当看到，不仅是这个，这是"它如"词的意义。
140
现在以"紧密"等说明紧密。紧密词结合可爱功德所依处，即通过发音位置和发音方式等接近音的安排因而互相依靠的词的结合而悦意功德的成为运行处的具结合庄重性，即以被称为结合庄重的创作的不松弛性一起运行的这个创作名为紧密。紧密即是结合庄重，表达它的创作也在这里被称为紧密。"紧密和它们是词"和"它们的结合"和"以它可爱"和"它正是功德"和"它的所依处"和"结合的庄重的状态"和"与它一起运行"是句子。它如"少月"等。
141
"以切断少月妙态，
指甲列光辉相应；
那牟尼王莲花足，
光辉愿护持你们。"
141
"少月"等。少月，即第五，即第十五分的妙态，即悦意性，以性质切断它的是切断少月妙态的，像第五月的分的指甲，即甲的列，它们的光辉，即光芒与它一起相应的，即结合的那个，牟尼王的足正是莲花，它们的光辉。以一般性说你们。愿保护。
141
少月...等...光辉，即与具有切断少月游戏本性的指甲列光辉一起相应的，即结合的那个牟尼王莲足光辉，即正等觉足莲花光辉愿保护，即守护你们。"少的和它是月"和"它的妙态"和"以性质切断它"和"指甲的列"和"它们的光辉"和"切断少月妙态的和它们是指甲列光辉"和"牟尼王的足"和"它们正是莲花"和"它们的光辉"是复合词分析。
142
"某一个具有胜上，
功德如果被了知；
由此这个成崇高，
创作次第具依怙。"
142
确定崇高性而说"具胜上"等。某一个因为没有"正是这个"的限定而功德，即施舍等卓越的具胜上的，即过度的如果被了知，即在创作中被了知，因为将要说"创作次第"，这个成为崇高，这是规定。这个成为崇高，从此将有什么？而说"以此"等。以那个具胜上的功德创作次第，即创作次序与成为依怙的崇高功德一起运行，即具依怙，意思是成为圆满。
142
现在指出崇高性以"胜上"等。具胜上的，即具卓越的某一个功德，即通过语词列应当表达的施舍等卓越的威力如果被了知，即如果在某个创作中被了知，这个如所说的功德应成为名为崇高的。如果［问］以此有什么功用？创作次第，即词列以那个具胜上的功德成为具依怙的，即具立足的。"它有胜上"和"与依怙一起运行"和"创作的次第"是复合词分析。
143
"身涂足莲微尘的，
你那些人们乔达摩；
啊他们一切方式，
都走向无尘状态。";

143. 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.

143. 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.

144. 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.

144. 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.

145. 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.

145. 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.



我来将这段巴利文翻译成简体中文：
143
以"足"等举例说它。乔达摩，以种姓称呼世尊。你，即世尊的足莲的微尘，即尘粒，被它们涂抹的，即染着的身体是它们的，这是复合词分析。那些人，即那些众生以一切方式因为即使微尘也不染著而从称为污垢的尘离开的无尘，它们的状态是无尘状态，即无垢状态而去，即到达。啊！希有！因为被尘涂抹的应当是染污的，但您以足尘涂抹而使人们成为无尘。这是世尊的希有，这是意义。
143
现在举例说以"足莲"等。乔达摩君！那些众生，即你的，即你足莲微尘涂身的，即具有足莲尘涂抹的头顶额等身体部分的那些众生，即有情以一切方式因为不被称为烦恼的尘垢染著而以一切方式去，即到达无尘状态，即离烦恼尘状态，啊！希有。被尘涂抹的应当是染污的，但你使即使被足尘涂抹的有情也成为无尘，这是意思。这里显示世尊的胜上功德。"足正是莲花"和"它们的微尘"和"被它们涂抹的身体是它们的"和"从尘即烦恼离开"和"它们的状态"是句子。
144
"如是胜者威力的，
殊胜性在此显现；
智者应当以此法，
思惟其他如此事。"
144
如果问在这里什么是具胜上的功德而创作能成为具依怙？说"如是"等。如是，即胜者威力的，即正等觉威力的殊胜性，即卓越在这里，即在创作中显现，即显示，因此以胜者威力这个具胜上的功德创作应成为具依怙。指示这个方式在其他处也而说"智者"等。智者，即具慧者以此方式，即以这样方式应当思惟，即应当寻思如此的，即如是形状的其他。
144
现在显示如所说功德的说明和对弟子的教导以"如是"等。在这里，即在紧接着的偈颂中如是，即如所说次第胜者威力的，即如来威力的殊胜性，即胜上显现，即显示，因此以被称为胜者威力的具胜上的功德创作应成为具依怙。智者，即具好智者以此方式，即以这个次第应当思惟，即应当构思如此的其他。
145
"那个也应知崇高，
即是被赞的修饰；
如游戏池妙游戏，
欢笑金镯等等物。"
145
为了显示另一崇高种类而说"崇高"等。被取用的被赞的，即值得称赞的修饰，那个也，而不是只如前所说的，应知是崇高。以"如"举例。为游戏，即为了游戏的池，具有游戏的欢笑，金，即金制的镯是复合词，它是等的它们的，这是外在意义。以等字包括花鬘宝带等。但这个从舍离创作粗硬粗俗而生起。
145
显示另一个崇高以"崇高"等。被赞的修饰，即值得赞叹的修饰，那个也应知是崇高。以"如"举例说它。游戏池，即为游戏作成的池。游戏欢笑，即具游戏的欢笑。金镯等，即金制臂环等。"为游戏的池"和"具游戏的欢笑"和"金，即金制的镯"和"游戏欢笑和金镯"和"它们是等的它们的花鬘宝带等"是复合词分析。这个崇高通过舍离创作粗硬粗俗等过失而成就。
146
"超越世间场所的，
一切人们都喜爱；
这被称为光丽性，
由于回避而说明。
如'牟尼王'等。"

146. 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.

146. 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.

147. 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.

147. 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.

148. 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.



我来将这段巴利文翻译成简体中文：
146
以"世间"等说光丽性。在世间中所知的是世间的，不超越那个世间的，即所表示的意义的，即不超过的一切诗人或其他人们的可爱的，即悦意的被称为光丽性。但这个语言功德从舍离过分说的语句过失而生起。因此说"过分说的"等。例子的意义如前所说。
146
现在以"世间"等显示光丽性。不超越世间处的，即不超越世间中著名的词义的一切人们，即一切诗人的可爱的，即悦意的被称为光丽性，它通过回避，即在避免过失一章中说明过分说的，即过分说过失而说。因为光丽性正是从回避过分说过失而成就，所以它正是它的例证，这是意思。"在世间中所知"和"它和它是意义"是复合词分析。以"如"显示光丽性的例子以"牟尼王"等。它如前所说。
147
"意义明显是所说，
不需推导从语义；
这从二者所生起，
在避免推导显。
如'阳光'等和'悦意'等。"
147
以"意义明显所说"等显明意义明显性。所说的，即关系意义的从语言或从意义或从意义力而不需推导性，即不需另外理解因为没有其他理解方式，因为说"难得的理解越过语言意义力"。这样重复后规定意义明显性。但它从避免错乱推导等过失而生起。从那两者生起的这个不需推导性在避免推导中显示，即阐明。第一第二例子的意义已说。
147
现在以"意义明显"等显示意义明显性。所说的意义的从语言从意义和从意义力而不需推导性，即因为正在那里存在而语言或意义中没有需要引来说的被称为意义明显性，从那两者，即从那两个生起的这个被称为不需推导性的意义明显性在避免推导，即在避免推导过失章节中显示，即阐明。因为说"难得的理解越过语言意义力"，所以没有语言和意义力而意义理解不能另外获得，因此这里说"从语言从意义"。"意义的明显即理解"和"所说的没有需要引来的推导"和"它的状态"和"它们和它们是两个语言意义"和"它们是它的分部"和"推导的避免"是句子。现在以"如"等以"阳光"等两颂随顺两种意义明显性的例子，它如前所说。
再以意义如[下]
148
"贤者你足指甲中，
自性清净本是空；
因为它们不舍弃，
低头无边冠宝影。"
148
再在第二中贤者是称呼语。你的足指甲中自性清净性，即自然纯净性是空的，即无意义的。如果问为什么？因为那个原因你的足指甲不舍弃，即不抛弃低头的，即弯下的无边的，即龙王的冠冕，即冠的，或者低头的人天的无边的冠的影，即光泽，但舍弃光泽。这里在指甲中具光泽性通过意义力明显地表达人天等由于对世尊足莲礼拜而对足指甲不间断的礼敬。

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.

149. 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.

149. 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.

150. 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.

150. ‘‘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-

我来将这段巴利文翻译成简体中文：
148
"再以意义如自性"等。贤者，你的足指甲中自性清净性，即自然纯净性是空的，即无意义的。如果问为什么？因为那些足指甲不舍弃，即不离开低头无边冠影，即属于低头的无边龙王的冠的，或者低头的无边的天人的冠的影，即光泽，舍弃自然色而如冠光泽，它们成为那样，因此这里由于像月光的指甲光芒附近冠具有被指甲光芒不压碎的自身光泽性而进入，因为那样的不间断礼敬的存在不存在，剎帝利等对牟尼王足莲双的不间断礼敬通过意义力明显地了知。"它的状态"和"以它清净"和"它们的状态"和在第一方式中"低头的和它是无边的"和"它的冠"和"它的影"和在第二方式中"无边和它们是冠"和"低头的无边冠"和"它们的影"是句子。
149
"一切智者都认为，
这是创作的精要；
已达到显示时机，
这称为等持功德。"
149
说等持的果作用以"创作"等。智者，即一切诗人们认为，即思惟，即了知这个等持是创作的，即散文韵文混合的精要，即一切的生命因为依靠它而创作，这个被称为等持，即名为等持的功德已达到显示，即阐明的时机，即机会因为无上而对别的，按所说次第。
149
现在以"创作"等指出等持。一切智者，即一切诗人认为这个等持是"创作的精要"，即是被称为诗散混合的创作的生命，这个名为等持的功德已达到显示时机，即按所说次第已达到显示机会。"创作的精要"和"显示中时机"和"达到它"是复合词分析。
150
"其他法从此到彼，
随顺世间边界故；
正确地被安立故，
这被称为等持性。"
150
怎么这个语言表达在创作中被称为"等持"而说"其他"等。其他事物由于观待原本而法，即功德已成立，从此，即从那个主要境界到彼，即在非主要境界中由于随顺世间边界，即随行世间理解而正确地，即善，这里正是随顺世间边界是善被安立，即被施设，因此这个如此状态的法被称为"等持"，意思是这里被正确地安立，这样引导而被说。
150
在怀疑这个表达在创作境界中如何运行时为了首先显示词源解释而说"其他"等。因为其他法，即其他主要事物的已成立功德从等持的境界成为非主要的，从此，即从主要境界到彼，即在非主要境界中由于随顺世间边界，即以不违背世间表达边界的状态正是通过随行世间理解而正确地被安立，即被放置，因此这个如所说功德被称为，即被说为"等持"。"其他的法"和"世间的边界"和"它的随顺"是复合词分析。
等持总说
151
"在无生命事物中，
有生命者的功德；
在无形中具形者，
无味中具味者的。"
152
"在非液中液体者，
无造作者作用性；
坚实者在无身中，
它们的形应次第。"
151-;

152. 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.

153. 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.



我来将这段巴利文翻译成简体中文：
152
说等持的境界以"无生命"等。在某些处所中生命者的，即有生命的词义的法，即功德在无生命的，即离生命的事物中通过随行世间理解而被正确地安立，即被施设，如此在上也如此适当。在无形中，即在离形的事物中，"在某些"在一切处随行。在无身的，即非密集的，即非结合的事物中坚实的，即坚固的，它们的，即如所说的等持的形，即例子按次第，即按所说次第。
151-152
以"无生命"等显示以总说中以复数说的"等持"的等持的境界。在某些，即在某一处所中生命者的法，即具根的功德在无生命的，即离生命的事物中通过随顺世间理解而被正确地安立，即被施设，在某些中具形的，即具形事物的法在无形的，即离形的事物中，在某些中具味的，即具味事物的法在无味的，即离味的中，在某些中具液的，即具液事物的法在非液的，即离液的中，在某些中造作性，即造作者的功德即使在非造作者中，在某些中坚实的，即坚固的事物的法即使在无身的，即即使在离身的中被正确地安立。它们的，即六个等持的形，即例子按次第，即按"无生命中生命者"所说次第应当存在。"它没有生命"和"从形离开"和"与形结合"和"从味离开"和"与味一起运行"和"从液异"和"与液即液性结合"和"从造作者异"和"造作者的状态"和"它没有身体"是复合词分析。
等持详说
无生命中生命者的法
153
"主尊你眉间毫珠，
圆满月亮同聚集；
昼日也不睡莲池，
我想极为欢喜悦。"
153
"眉间"等。主尊，因为是三界唯一归依处而称呼世尊。我想你的与被称为眉间毫珠的圆满月亮一起聚集，即结合而莲池，即睡莲池即使在昼日中离睡的，即离开睡眠而极为欢喜，即我构想极善地欢喜。这里在被施设男性的无生命中的眉间圆满月亮中生命者法的欢好形状的聚集、离睡和欢喜，以及在被施设女性的莲池中由于通过世间边界的随顺而等持，所以这个已成立的法被称为"等持"。表达它的语言也由于譬喻而显示词语表达，因为语言随义，如此在上也如此适合。
153
以"眉间"等首先说生命者法等持的例子。主尊，你的与眉间圆满月亮，即与被称为眉间毫珠圆满月一起聚集，即因为互相和合而莲池，即被称为睡莲池的睡莲即使在昼日中离睡的，即绽放的我想极欢喜，即我构想成为极满意，通过"一起"词了知与月亮一起欢喜。这里被称为生命者法的欢好聚集和离开睡眠和欢喜这三者通过不超越世间表达而以觉慧施设在被称为眉间圆满月亮和莲池的无生命者中，从生命者法已成立的三个意义在这里名为等持，表达它们的文章也因为随义而以它的譬喻应当看作等持。"圆满和它是月"和"眉间正是圆满月"和"它们离开睡眠"是复合词分析。
在无形中具形者的
154
"如在甘露味中泥，
众生沉于悲愍味；
主尊由足莲礼敬，
他们快乐除过失。"

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.

154. 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.

155. 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.

156. 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



我来将这段巴利文翻译成简体中文：
154
"悲愍"等。主尊，向你的足莲礼敬的，即通过礼拜而众生，即三界洞穴中运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。因为词典说"精致等在毒中，在勇猛中，在功德中，在贪欲中，在液体中是味"。沉没的，即沉浸的已去除的，即已消失的过失，即风等在甘露方面，但在其他方面已去除的，即已消失的过失，即贪等是它们的，这是复合词分析，正因此而快乐的，即已去，即已达到乐，即身心乐，这是意义。
154
现在说具形法等持的例子以"悲愍"等。主尊，向你的足莲，即向足莲礼敬的众生，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没的，即沉浸的已去除过失的，即已消失风胆等的，或已消失贪等过失的快乐的，正因此而已去，即已达到无老死称为乐。这里在具形的水中获得的沉没被施设在无形的悲愍功德中。"悲愍正是味功德"和"甘露正是味"和"已去除风等或贪等过失是它们的"和"足正是莲花"和"向它们礼敬"是复合词分析。
"精致等在毒中，在勇猛中，在功德中，在贪欲中，在液体中是味"，这里味词运行在功德和水中。
在无味中具味者的
155
"贤者即使美好的，
功德不信仰你者；
如何内心的活动，
如同苦涩功德者。"
155
"美好"等。以智慧运行，即贤者，贤者啊！对你即使美好的，即悦意的功德，即悲愍等那些不信仰，即不作信仰的苦涩功德的，即非美好功德的那些人们的心的运行，即心的活动像什么？即显现如什么？不了知"如此"。因为对那样功德的觉知背向而与痴暗相结合。
155
现在说具味法等持的例子以"美好"等。贤者啊！对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倾向的人们不信仰，苦涩功德的，即非美好功德的那些人们的心的运行，即心的活动如何成立。"以智慧运行活动"和"它显现像什么"和"苦涩是它们的功德"是复合词分析。这里名为等持的是在离味中被施设具味法成为的美好和苦涩功德二者。
在非液中具液者的
156
"一切处成就者啊！
杯中能饮大功德；
遍满方位中奔流，
具有茉莉光相好。"
156
"一切处成就"等。一切处成就的，即大牟尼的杯中能饮的，即可饮的具茉莉光相好的，即具茉莉花光辉的，即光辉显耀的大功德遍满，即周遍方位，即方向边际而奔流。
156
现在说具液等持的例子以"一切处"等。一切处成就，即在一切事业中完成的，或具足已完成的一切义的如来啊！你的杯中能饮的，即以杯可饮的具茉莉光相好的，即与茉莉光辉具相同相好的，或如茉莉光辉的大功德，即以数量大或以威力大或大的阿罗汉等功德遍满，即在十方中奔流。这里成为名为等持的是具液功德成为的杯中能饮性被施设在离液的功德中。"一切和它们是义"和"它们已成就是它的"和"正是杯"和"以它能饮"和"大和它们是功德"和"茉莉的光辉"和"以它们相同相好是它们的"是复合词分析。
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.

157. 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.

158. 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.



我来将这段巴利文翻译成简体中文：
157
"魔敌力量所投掷，
钝失诸多种武器；
羞愧以其他形相，
胜者向你足礼敬。"
157
"魔"等。魔正是敌，即仇敌，即魔敌，通过它，即通过力量，即通过自身能力，或通过他的力量，即军队而投掷的，即向前抛弃的诸多种的，即多种类的武器，即标枪等钝失的，即已舍离锐利性的正因为那个达到钝性而羞愧的，即羞耻"我们也有如此状态的世间理解的威力"而以其他形相，即"以何方式他人不会知道我们"而转变自己武器形相成为花朵形相的，胜者是称呼语，向你足礼敬的，即向足低头的。
157
现在说造作者法等持的例子以"魔敌"等。胜者啊！魔敌力量投掷的，即被魔仇敌以自身能力投掷的，或被魔敌的军队投掷的，即向前投掷的诸多种武器的，即多种类标枪弓箭矛等武器钝失的，即极锐利的羞愧的，即"为什么我们也有如此异变的世间已成立威力"而羞愧的以其他形相，即"如何他人不会知道我们"而舍武器形相以彼异成为的花形相向你足礼敬的，即在足近处低头。这里造作者法成为的羞愧和以其他形相转变和礼敬，即这些被施设在羞愧等的非造作者成为的境界中名为等持。"魔正是敌"和"以力量投掷"和"被魔敌力量投掷"和"魔敌的力量军队"和"被它投掷"和"诸多种类是它们的"和"其他的形相"和"其他和它是形相"和"向足礼敬"是复合词分析。
坚实者的在无身中
158
"牟尼王太阳在时，
生起觉悟升起山；
以正法光芒照耀，
破碎极大黑暗盲。"
158
"牟尼王"等。觉悟如同一切智智或正是它升起山，即升起山在其中，即在夜尽，即出离时生起的，即显现的牟尼王，如同牟尼王或正是它的光者，即太阳破碎，即破裂着盲暗的，即黑暗或痴的极的，即极度的以正法光芒的，即如同正法的或以被称为正法的光芒而照耀，即庄严。
158
现在说坚实法等持的例子以"牟尼王"等。在觉悟升起山，即如同一切智智的或被称为一切智智的升起山中在时生起的，即在夜尽或在战胜魔罗时生起的，即显现的牟尼王光者，即如同牟尼王或正是牟尼王的太阳破碎，即破裂着盲暗的，即自然浓厚黑暗的或浓厚痴暗的以正法光芒的，即如同正法的或成为正法的光线而极，即胜上而照耀，即庄严。这里坚实法成为的破碎以觉慧被施设在成为无身的黑暗中名为等持。"牟尼们的王"和"它正是光者"和"觉悟正是升起山"和"正法正是光芒"是复合词分析。
159
"呕吐吞吐等这个，
不离功德运行者；
但其他极美善者，
随意获得粗俗性。"

159. 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.

159. 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.

160. 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.

160. 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.

161. 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.



我来将这段巴利文翻译成简体中文：
159
显示某法在非主要境界的创作中美好，而不在主要境界而说"呕吐"等。呕吐和吞吐，以等字包括泻下等。这个如所说的功德，即主要和其他的，即已成立境界的以获取其他境界为相的运行，即使用形式，从它不离的，即不流失的存在的，即成为非主要的极美好的，即因为是装饰形式而极悦意的，但其他的，即另一个，即所说是主要的。随意，即必定获得，即到达，即产生粗俗性，即非雅性在创作中因为它不适合那个，这是意义。
159
现在显示在这些生命者法等中某法被使用在非主要境界中被赞叹，被使用在主要境界中不被赞叹而说"呕吐吞"等。这个呕吐吞吐等，即呕吐吞吐泻下等不离功德运行的，即从非主要使用而不流失的成为非主要的极美好的，即对一切极可爱的，但其他的，即除上述以外被使用在主要境界的呕吐吞吐等随意，即必定获得，即从事自性不可爱粗俗过失性。"呕吐和吞吐"和"它们是等的它的"和"功德是非主要运行"和"从它不离"是复合词分析。
160
"以光辉呕吐假相，
牟尼足甲的行列；
如饮月亮的光辉，
使它们成为无光。"
160
举例说"光辉"等。牟尼的，即正等觉的足甲的行列，即列以光辉的，即自身不间断流出的殊胜光辉的呕吐假相，即以吞吐为借口而月光辉，即月光因为遍一切处散布而如饮，即我想作饮。如何这样而说构想的根据"无光"等。使它们，即使那个月成为无光的，即离光的。因为这是构想的根据，因为看见通过拥抱指甲光辉而月的光辉成为无光和它的大而构想指甲行列饮月光辉和光辉的呕吐假相。
160
说在可意境界中使用呕吐吞吐等的例子以"光辉"等。牟尼足甲行列，即牟尼足甲列以光辉的，即以自身如月光芒的光辉的呕吐假相，即以吞吐为借口而使那个清净月成为无光的，即因为自身遍一切处散布而使成为无光的如饮月光辉，即月光芒我想。因为指甲光芒遍一切处散布而看见即使有光的月成为无光和指甲光芒的殊胜性而如饮月光辉，因此指甲行列的饮月光辉和自身光辉呕吐不是自然，是假相，这被诗人构想。这里应当知道被使用在异于饭粒等主要境界的被称为其他光辉的非主要境界中的呕吐是功德运行。"呕吐正是假相"和"牟尼的足"和"它们中的指甲"和"它们的行列"和"月的光辉"和"离开光"是复合词分析。
161
"无心造作者成就，
如此功德作用它；
有心造作者这个，
功德作用若最胜。"
161
以"无心"等总结如所说。如此无心是它的造作者，它是无心造作者。功德是它的作用，它是功德作用。它和呕吐等成就，即极悦意因为适合创作。因为指甲行列是无心造作者，光辉是功德作用，所以在这里呕吐极美好。不只这个成就而说"有心"等。这个呕吐等即使有心造作者以功德作用，是最胜的，即最上因为适合创作。

161. 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.

162. 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.

162. 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.

163. 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.



我来将这段巴利文翻译成简体中文：
161
显示前例的被赞叹性和当作用是功德时即使有心造作者的呕吐等是可意而说"无心造作者"等。如此，即以这方式无心造作者的，即具有被称为指甲行列的无识造作者的功德作用的，即具有被称为指甲光辉的非主要作用的呕吐等是成就的，即因为适合创作而生喜悦的，这个呕吐等即使有心造作者的，即即使具有有识造作者如果是功德作用，即非主要作用，是最胜的，即殊胜的，即使在"光辉"时是状态关系的第六格，也不超越呕吐行为的作用性。"它们没有心"和"无心是它的造作者"和"功德是它的作用"和"与心一起运行"是句子。如此在例示中是如此方式的不变词，或者是开始总结的语言和被说的不变词组合。
162
"如吐出爱染味道，
胜者对众生说法；
说着美妙的正法，
何人不被他满足。"
162
举例说它以"如吐出"等。那个胜者对众生，即一切有情群中如吐出，即如呕吐爱染味道，即被称为自身爱的染著而说着美妙的，即极殊胜的法，不使什么人满足呢，即使一切都满足。这里胜者是有心造作者，爱染味道是功德作用。
162
现在说有心造作者方面的例子以"吐出"等。那个胜者对众生，即一切有情群中如吐出，即如呕吐爱染味道，即被称为自身爱的染著而说着，即开示着，即按意乐说着美妙的，即以初善等状态殊胜的法，即正法，不使什么人，即什么样的补特伽罗满足呢，即必定使满足。这里吐出即使具有被称为胜者的有心造作者，因为结合被称为爱染味道的非主要作用而被赞叹。"爱正是味道染著"是复合词分析。
163
"凡精通声明论熟练辞典和
韵律装饰而常作勤修者；
此人即使缺乏诗人性也入
诗人之数必得不少名声。"
以上是僧护大师所造
清晰庄严论中
第三了知功德品。
163
通过其他书的熏习和随之而来的才辩即使不存在，也通过闻法和努力而获得诗作和随之而来的名声，这样教导以"凡"等。在声明论，即文法中因为没有"只是这个"的限制而精通，即敏捷的，在辞典，即同义词论和在韵律，即阐明格律生成展现方式的韵律巧妙论和在装饰，即装饰论中精通，不只是在声明论中，而且又常常，即不间断地在日夜中作了努力，即在创作境界中作精进的他，即使缺乏诗人性的，即即使离开被称为造作创作的诗人功德的在诗人中，即在具足诗人功德中入了数，即获得了计数而得不少形状的，即极多的名声，即以清净创作制作为相的从它而生的名声，即必定获得称誉。
以上是在以大师名的
清晰庄严论注中
第三了知功德品

163. 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.

4. Atthālaṅkārāvabodhapariccheda

164.

Atthālaṅkārasahitā, saguṇā bandhapaddhati;

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

164. 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.

164. 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.



我来将这段巴利文翻译成简体中文：
163
现在按次第说明了声音装饰后，说明被文法辞典韵律围绕的这个不间断努力是今生等大名声的原因，为了教导弟子们而说"凡精通声明论"等。凡在上座新中间的任何人精通声明论的，即在教声文法境界中以原形词缀等分别构想而敏捷的，在辞典韵律装饰中，即在同义词韵律装饰论中也精通的，即以教导那些各别理解而敏捷的常作努力的，即以受持作意力而常作精进的。这个不放逸者即使缺乏诗人性的，即即使离开自然成就的诗歌创作功德的入了诗人中的数，即入了诗歌作者中的计数，即以作诗歌作注释等方式深入后到达那个计数而得不少形状的，即非少自性的，即极多的名声，即无过的论书创作为相的福德积集，或从它而生的名声，即必定获得称誉。如所说论中的努力正是创作的一向原因。因为说：
"自然生的才辩和，
多闻极为清净者；
和这不少的努力，
在这是创作因缘。"
其中自然生的，即自性成就的才辩，即智慧和多，即极多的清净的，即非少的清楚的闻和不少的努力，即非少的修习，即这一切在这里创作中，即在这诗歌创作中是因，即成为原因。应当知道"它在这里以它教导声"在此意义中作 ta 接尾词和它的 tha 替代而成为声明论，和"在声明论精通"和"辞典和韵律和装饰装饰"是复合词分析，这里装饰词依据论而成为中性，和"它常作努力"和"诗人的状态"和"以它缺乏"和"它的不少形状自性"是句子。
以上是清晰庄严论疏中
第三品。
4. 了知义装饰品
164
"具有义装饰俱备，
功德的创作方式；
如同极可爱女子，
所以现在说这些。"
164
如此区分了声音装饰后为了现在使了知义装饰而说"义装饰"等。具功德的，即与如所说的明净等声音功德俱有的创作方式，即诗歌创作。以它们装饰，即被引向光辉创作，如身体以项链等，即装饰，与它们，即与生起等为相的义装饰俱有的，即结合的具功德的，即具足贞洁等功德的如具义的，即具财的，具装饰的，即具装饰品的女子。因为极可爱的，即极可意的，所以因此而已达到时机的那些义装饰，现在，即此时被说，即被讲。
164
如此显示了声音装饰分类后现在开始依据它的义装饰创作而说"义装饰"等。具功德的，即具足如所说明净等声音功德的创作方式，即诗散等差别的创作列与义装饰俱有的，即与被称为自然运行曲折运行的义装饰结合的具功德的，即具义装饰的如女子，即如具足贞洁等功德的具黄金白银宝珠珍珠等财的，具项圈手镯脚环等装饰品的女子极可爱的，即因为极可意的，所以因此那些义装饰现在，即此时被说。"以它们装饰创作或身体"和"义的装饰"和"与它们俱有"和"与功德一起运行"和"创作的方式"和"极度极可爱"是复合词分析。

165.

Sabhāvavaṅkavuttīnaṃ, bhedā dvidhā alaṃkriyā;

Paṭhamā tattha vatthūnaṃ, nānāvatthāvibhāvinī.

165. 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.

165. 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.

166. 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.



我来将这段巴利文翻译成简体中文：
165
"自然和曲折运行，
装饰分为二种别；
其中第一显示出，
事物各种不同状。"
165
说这些有多少种类说"自然"等。自然运行和曲折运行，这些的差别以分别而装饰，即义装饰二种，即两种方式。在它们中自然运行如何而说"第一"等。其中在它们中第一自然运行是事物的，即词义的，即生起功德作用实物自性的各种不同的，即多样的，不只是两个的状态，即场合的显示者，即彰显者应当了知。意思是正确地开显生起等词义如自性的多种方式而说事物的多样，所以名为自然运行，它正是以如此如此教导生起的词义自体而以运行成为生起也被说。
165
显示被赞叹装饰以分别有这么多而说"自然"等。装饰，即义装饰以自然和曲折运行的差别，即以分别成为二种，即两种方式。其中在那两者中第一自然运行是事物的，即以生起功德作用实物为相的词义的各种状态显示者，即多种的彰显者。这里是生起等词义的多种自性彰显者名为自然运行。它正是因为以那些行相教导生起功德等四种词义的被称为自体的生起而由譬喻名为生起。舍弃生起等词义的如自性而显示被称为事物构想的殊胜譬喻象征等自体的曲折自性者名为曲折运行。"自性和曲折"和"它们的运行"和"以它们装饰"和"各种多种和它是状态"是句子。
如：
166
"游戏行动极美好，
方位坚定观望者；
菩萨稚芽说出了，
牛王语言而闪耀。"
166
以"如"举例说它。以游戏，即以优美而作的行动，即被称为七步行进而美好的，即美丽的在方位，即在十方中坚定的，即不动的观望是它的，它是菩萨稚芽，即当天出生的大菩萨说着牛王语言，即说着"我是最上"等最上的无畏言语而闪耀，即达到特别可意。这是自然运行。如此生起自然运行等也应当构想。
166
现在说自然运行的例子"如：游戏行动"等。以游戏行动美好的，即以优美行动七步行进而美丽的方位坚定观望者，即在十方不动观看者菩萨稚芽，即大菩萨稚芽说着，即说着牛王语言，即以"我是最上"等无畏语言而闪耀，即庄严。这里因为显示被称为菩萨的实物的被称为游戏行动方位坚定观望语言发出的状态，应当知道是实物自然运行。它正是因为装饰实物所达行动等多样自体而名为装饰，但实物所达行动等因为被装饰而名为被装饰。生起功德作用自然运行也应当如此看。"具游戏的行动"和"以它美好"和"它在方位中有坚定观望"和"以菩提即智慧而有情"和"它正是稚芽"和"牛的状态"是句子。被称为牛的状态的不动立场名为牛性，语言也因为与它同样不动性而由譬喻名为牛性。
167
"运行事物自性者，
若异则在败坏中；
因为它有无量想，
所以给予种子示。"

167. 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.

167. 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.


我来将这段巴利文直译成简体中文：
167. 其次以"语言表达"等来说明。事物的种类等形态的词义之本质，在某种状态下呈现何种形态，通过对该形态的转变而将其本质表达出来的语言称为表达。在其他情况下可称为曲折表达。要完整地说明它是否可能，故说"对此"等。由于这种曲折表达具有无限的变化，无量的差别，作为种子的原因，以及遍及一切表达的普遍形态，由此产生种种不同的修饰，因为任何人都无法完全说尽，所以只能作示例性的说明。
167. 现在以"语言表达"等来说明曲折表达。与种类等词义相关的事物本质，在各种状态中所具有的本质，舍弃该本质的现有形态，通过说者设想的夸张、譬喻、隐喻等其他方式所作的表达，即是有别于本质表达的所谓曲折表达。由于这种曲折表达具有无限的变化，无量的方面，无法通过言说而穷尽，为了通过示例来理解这无限的方面，故示以种子式的原因。其意在于说明即使是将要说明的每一种差别，也足以使人了解与之相似的无限差别。这里的词义解释是：事物的本质、具有无限变化的本质、其状态、以及种子的示例。
曲折表达的修辞法列举释义
168
夸张及譬喻、
隐喻与重复明；
反诘与他义引，
对比并显隐言。
169
因果序最爱，复合想象连；
统一与委婉，假托并形容。
170
特征与夸大语，
双关与齐一用；
明喻与尊大义，
欺瞒与小美颂。
171
联珠与交互应，并列与相违反；
转义与幻象现，混杂与成往矣。
172
已列举诸差别，情韵称作命；
于诸曲折语中，双关最显荣。
168-172. 为欲依次解说而列举"于其中"等。"于其中"即在那曲折表达中，与"已列举诸差别"相连。"已列举"即以简要方式说出。夸张、譬喻、隐喻、重复、明喻，复合即复合表达与想象，特征与夸大语等。说"称作命"是因为若无情韵，诗文如同尸体般应当舍弃。而双关在舍弃本质表达的曲折表达中，即在夸张等想象性的表达中，最能增添光彩，充实其中。
168-172. 具差别的词义之本质说明，按列举次序而明显，故以现有的修饰法列举而说"于其中夸张……乃至……成"这四个偈颂。其中"于其中"即在那曲折表达中，如是这三十五种差别已被简要列举。这些词的含义将在解说中显明。由此显示情韵与双关最为殊胜。情韵即情韵修饰被称为命，因为无情韵的诗文如同死尸般不可取，而双关修饰在诸如夸张、譬喻等曲折表达中，能滋养最殊胜的光彩。
解说释义
173
显示特殊性的，
即为夸张表达；
分为超世间境，
及世间两种别。

173. 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.

173. 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.

174. 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.

174. 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.



我来将这段巴利文直译成简体中文：
173. 首先为解说夸张表达而说"显示"等。说明"显示事物中极致特殊性的"之后，规定"即为夸张表达"，即显示事物卓越性的表达称为夸张表达。说"世间"等来说明它有两种。超越世间、超越世俗认知的境界为其对象者为超世间境界，而存在于世间、不超越世间常规者为世间性的，如是夸张表达有两种形式。
173. 现在按列举次序以"显示"等来说明夸张表达。凡是显示种类等词义中特殊性质的表达，即称为夸张表达。这种夸张表达分为两类：超世间境界的，即超越种类等词义的如实世间常规境界者；以及世间性的，即不超越前述世间而运作者。词义解析为：说即是表达，夸张的表达，超越世间的境界，存在于世间。"显示特殊性"是以称述已知性质的方式来规定那未知的夸张表达，如"戴着耳环的，就是提婆达多"。关于能诠与所诠的区别，以下也应如是理解。
174
世间夸张表达，
种类等差别；
今且当阐明，
超世间境界。
174. 这两种夸张表达与本质表达等有何不同？为此说"世间"等。由于种类等表达事物的多彩本质，故显示多彩本质的本质表达也是修饰，而被修饰者仅是事物本身，因此本质表达等的这些差别，是世间夸张的差别，如同身体天生的美丽，其增益者如珍珠串等饰物也称为装饰，同样在诗文中，由于被修饰事物的缘故而使本质得到提升，这种提升称为卓越。这种表达以修饰之名而说。但这其实就是夸张表达。因此说"世间夸张表达，种类等差别"。既然如此，超世间境界的表达也应单独显示，故说"今且"等。"且"字表示区分。现今将阐明超世间境界的表达，此为文意关联。
174. 现在为显示这两种夸张表达与本质表达等无异，而说"世间"等。种类等，即因显示种类、性质等词义的多彩本质，故以依托说法而称述的种类本质表达、性质本质表达等诸多差别，这些都是世间夸张表达的组成部分。其中世间夸张表达即是种类本质表达、性质本质表达等。这种显示多

175. 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.

175. 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.

176. 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.



我来将这段巴利文直译成简体中文：
175. 以"饮"等举例说明。胜者啊，那些人以眼睛的合掌器皿，即以自己双眼所成的合掌器皿来饮取你身体的光彩，即身体的庄严。你虽然能除去这些人的渴爱、渴望或贪欲而追随[或除去]，但为何无力断除渴爱呢？所谓除渴者本应驱除渴爱。这里超越世间常规而说身体光彩虽能断除却仍具有增长性质。
175. 现在依照先前承诺而阐明"饮"等。胜者啊，那些人以眼睛的合掌器皿，即以眼睛所成的手掌器皿来饮取你的身体光彩，即身体的庄严，对于这些善人的渴爱、渴望或贪欲，你虽为除渴者，即是一切渴爱的破除者，为何无力断除呢？这里所谓饮取能去除渴望，此为世间常理。说"无力断除渴爱"是超越世间常理之义。光彩的极度可爱性是夸张性质，而其表达则以"无力断除渴爱"这超世间义为对象而运作。这种表达通过说明光彩的极度可爱性反而无力断除渴爱来显示，故称为曲折表达。将要说明的譬喻、隐喻等也是曲折表达，因为是以另一方式来显示所欲表达的意义。如同身体天生的丰满等美好借着突显的方式，手镯、头冠、项链等成为装饰，同样在被称为诗文之身的被装饰事物中，通过突显存在的极度可爱性等，"你虽为除渴者，却无力断除饮取你光彩者的渴爱"这样的语言变化称为修饰。所修饰者即是应被装饰的光彩可爱性的丰富性。以下关于修饰与被修饰的区分以及适当的组合方式也应如是理解。词义解析为：身上的光彩，合掌即器皿，眼睛即合掌器皿，除去渴爱。
176
能喻与所喻，
共性即为喻；
词义所生及，
句义境三类。
176. 以"能喻"等解说譬喻。"借此来比喻"为能喻，即莲花等事物。而莲花等词是表示能喻的词。"被比喻"为所喻，即面容等事物。而面容等词是表示所喻的词。这些能喻与所喻即莲花等与面容等事物。"共性"意为具有相同的性质如美丽等者为共性，其状态即共性词的运作根据与相同性质的关系，依托于能喻所喻的关系即为譬喻，因为如上所述的关系是被比喻的。这是通过显示所修饰性质的夸张而表达的方式。问其有几种，故说"词"等。词与义，由此而得知的称为词义所生。句即词的组合，其义为境界、对象者称为句义境，如是譬喻有三种：词生、义生、句义境三类。

176. 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.

177. 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.



我来将这段巴利文直译成简体中文：
176. 现在以"能喻"等来解说譬喻修饰。能喻与所喻，即月亮、青莲花瓣等与面容、眼睛等词义的共性，即美丽性、丰满性等相同性质的关系称为譬喻，这种譬喻是显示被修饰事物卓越性的方式，分为词义所生、词所生、义所生及句义境三类。这里，作为能喻与所喻的月亮、面容等词义，由于其共性即彼此相同的美丽性、丰满性等性质的结合，因为是词义上譬喻义的依托而显现，故称为譬喻，而以月等为依托者则以依托说法而称为譬喻，表达作为能喻的月等义的月等词也因其义而称为譬喻，对于所喻、所喻依托及其表达者的所喻性也应如是理解。因为"借此来比喻"故月等称为能喻，"被比喻"为所喻，即面容等，词义解析为：能喻与所喻、相同即其性质、其状态、词与义、由此而得知、句的义、这是其境界的譬喻。
177
复合与接尾，如等词三类；
词生喻复合，牟尼王月面。
177. 为显示词所生也有三种而说"复合"等。复合、接尾与"如"等，这些称为词，以词之名欲说复合等之义。依这些复合等，词所生有三种：复合词所生、接尾词所生、"如"等词所生，以复合即复合词而得知的譬喻，此为省略语。举例说"牟尼王月面"，即其面容如月亮般美丽者为月面。这里月亮为能喻，面容为所喻，美丽为性质，月与面的共同性质关系由"如"字表示，其中表示共同性质的"如"字作为显示譬喻者因以复合形式而说故未使用，这里"如"字与表示能喻的月字结合，只说明月所具有的相似性，而面所具有的则由言外之意而得知，如是应理解这样的情况。

177. 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.

178. 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.

178. 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.



我来将这段巴利文直译成简体中文：
177. 为显示前述词所生的三种性质而说"复合"等。复合、接尾与"如"等，即复合词、āya等接尾词，以及"如"等称为词，依这些复合等的差别，词所生分为三种：复合词所生、接尾词所生、"如"等词所生。以复合即复合词而得知的譬喻如"牟尼王月面"所说。牟尼王即正等正觉者，具有如月一般可爱的面轮。词义解析为：复合与接尾与"如"等为首的诸词、由词而得知、牟尼之王、其面容如月般美丽。这里"月"为能喻，"面"为所喻，美丽为能喻所喻的共同性质，"如"字显示月与面两者面的美丽性在月中，月的美丽性在面中的共同性质关系，此处因以复合形式表达这些义，故不使用表示共同性质的"美丽"字与表示相同性质即显示譬喻的"如"字。这里"如"字与表示能喻的月字结合显示月所具有的相似性，而面所具有的则由言外之意而得知。因为面之与月相似，若无月之与面相似则不成立，此即言外之意的道理。
178
āya等接尾词，面貌莲华似；
牟尼王双目，青莲瓣般美。
178. 现在显示接尾词所生的譬喻，以"āya等"来说。"āya等"即āya、īya、ka等接尾词称为接尾词，由这些接尾词而得知的譬喻如是说。举例说"面貌"等。如莲华般美丽地运作即莲华化。这里也是莲华为能喻，作为运作动作之主体的面容为所喻，美丽为共性，"如"字显示莲华与面的共同性质关系。其中因以接尾词表达故不使用美丽与"如"字，如是皆应了知。如是以下也是。
178. 现在举例说明接尾词所生的譬喻，以"āya等"来说。"āya等"即"āya、īya、ka"等接尾词称为接尾词，由这些接尾词而得知的譬喻如"面貌……乃至……瓣化"所说。面貌即容颜莲华化，如莲华般美丽地运作。牟尼王双目即一切智者的眼睛对青莲瓣化，如青莲花瓣般美丽地运作。词义分析为：以āya为首的īya等、如莲华般美丽地运作、牟尼王的双目、青莲之瓣、如其般美丽地运作。这里"莲华"与"青莲"为能喻，作为运作动作主体的面貌与双目为所喻，美丽为能喻所喻的共性，"如"字显示能喻所喻的共同性质，因以接尾词表达这些义故不使用它们。对于其他类似情况也应如是理解。
179-182
如及或似、等、同、貌、形等；
若、状、较、现、似、象等词。
相似、类、调、违、同、如等；
敌对、反、顺、喻、比、譬。
影、隐、形、等、称、量等；
同色、光、替、性、相等。
胜、骂、笑、对吼、谋害；
妒、轻、讥、嫉与阻碍。

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.

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

185. 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.

186. 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.



我来将这段巴利文直译成简体中文：
183-184
偷其福禄光辉，夺取其美丽；
与其争辩相争，攀升相等高。
潜入其险境地，追随而尾随；
效仿其性情，阻止并模仿。
179-184. "如"等即这些，此为关联。"如"与"或"、"等"与"同"、"貌"与"形"等为复合词。从"如"至"形"。依词性而成男性，以下也随适宜。"同性等"中的"等"字包含共通、同影等。"胜"等需要宾语。
179-184. 在"如"等词所生譬喻的主题中，首先以"如等"来显示"这些即如等"。"如等"一词与第六偈的"这些"相连，应在适当处加入"并"字连接"形并"等。"同性等"中的"等"字包含共通、同影等。"讥"、"嫉"为分词，这五十二个即称为"如"等。"胜、骂、笑"等作为表示相应动作词的模仿而成复合词，因说"连音复合属于半偈"，由于连音复合词在两个半偈中间若无半偈则不可得，故应在"谋害"字之前作复合，若不然，则应理解为非复合。"偷其福禁光辉"等也作为句子的模仿，在此为复合，或在句中应理解为单独的词。这一切都因是"如"字的同义词而表示相似义，在一切处都是状态义，而组成分义则是明显的。
185
能喻与所喻，共性当显明；
由此些譬喻，今得诸差别。
185. 显示"如"等的运用范围后，为显示譬喻的差别而承诺说"能喻"等。以"诸"字显示这些的无限性。故后说"变化无穷尽"等。"得出"即举例说明。
185. 现在为显示"如"等词所生譬喻而承诺说"能喻"等。能喻与所喻的共性即相同性质的关系。"显明"即显示。由这些"如"等词而可知的某些譬喻差别，因其无限性，现在在得机会时举出，即以举例的方式来说明。
186
如绽放莲花般，极美善逝面；
此即法喻名，显示共同性。
186. "绽放"等。善逝面容即牟尼王的容颜极美，极为可爱。如何？如绽放的莲花般。如是这样的称为法喻。为何？因显示面容与莲花共同的性质、功德、美好的特征，即说明其美好性。
186. 说举例"绽放"等。世尊面容如绽放的莲花般，如开放的莲花般极美。如是这样的譬喻因显示共同性质，即以显示极美这共同性质而称为法喻。因显示莲花与面容的共同性质故极美即是共同性质。这里虽以"如"字显示与莲花的共同性质关系的譬喻，但因说"极美"，故因具有如上所述譬喻的性质而称为法喻，此为其意。
187
无性质之喻：牟尼面似莲；
倒喻为：汝莲与面容相似。

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.



我来将这段巴利文直译成简体中文：
187. "性质"等。牟尼即正等正觉者的面容与莲花相似、相等。如是这称为无性质譬喻，因为未说明所谓美好的性质，但从义理可以推知。否则如何相合？这里"相似"字是所喻即面容的修饰语，故只说明面容具有的相似性，而莲花具有的相似性则由言外之意而得知。如是应当了知。"相反"等。由前文得知"牟尼"，牟尼啊，你的面容与莲花相等，这是倒喻。虽无性质，但因以相反于常规的方式说出，故以此名称。以下也如是。
187"无性质"等。"牟尼面似莲"这个譬喻。因缺少表示共同性质如美好等词而称为无性质譬喻。若问：在没有能诠时如何理解共同性质？即：牟尼的面容似莲花。这里面容与莲花的相似性，若无面容与莲花的共同性质如何成立？由不能另作解释的特征之言外之意。因为"似"字即"如"的同义词作为面容的修饰语，故说明面容具有的相似性，而莲花具有的相似性则唯由言外之意而得知。牟尼啊，你的面容与莲花相等，这是倒喻。因违反世间常规，以"面容与莲花相等"替代"莲花与面容相等"而说，故虽无性质也称为倒喻。因说"在闻与推断中，闻的关联较强"，故此处虽无"牟尼"字，但因上半偈有"牟尼的"而可得知，由"你的"即第二人称词的邻近而了知呼格义。这里"等"字即"如"的同义词作为莲花的修饰语，说明莲花具有的相似性，而面容具有的相似性与莲花、面容的共同性质则由言外之意而知，如是等依已说的方式应知。以下明显之处也应随宜配合。
188
你面如莲花，莲花似你面；
互喻此称名，因互为能喻。
188"你的"等。由互为能喻，即由面容与莲花互相以彼此为能喻。
188"你面"等。"莲花如你面，你面似莲花"，这个譬喻。因互为能喻，即互相作为能喻，故称为互喻。词义解析为：互相的譬喻，与互相的能喻。两种解析中都省略前分词尾。一切等依交替特征而省略后分词尾。依复合特征，因其他词义须依所待而成立，故就面而言其他即莲花，就莲花而言其他即面容，依次为所喻。就莲花而言其他即面容，就面而言其他即莲花，为能喻。
189
若有某莲花，
眼眉具姿态；
能承汝面容，
光彩此奇喻。
189"若"等。眼睛与眉毛，具有其姿态者，如是的莲花，若有某一朵。如是的莲花无法承受你面容的光彩。通过显示"何等稀有如是"这样的惊叹义而以莲花譬喻面容，应知这是奇喻。

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.



我来将这段巴利文直译成简体中文：
189"若"等。若有某莲花，具有眼眉的姿态，即具有眼睛和眉毛的优美，这样稀有的莲花，它能够承受你面容的光彩、容颜的美丽。如是这样的譬喻因显示惊叹性质而称为奇喻。这里虽不存在却被设想为存在的莲花具有眼眉姿态的关系，由莲花的修饰语"具眼眉姿态"这词而显示。因此莲花因显示称为眼眉姿态关系的譬喻，依托说法而称为譬喻，面容为所喻，如果面容不具有眼眉姿态的关系，如何能承受如是面容光彩，这由言外之意而知。而眼眉姿态这共同性质，在"眼睛与眉毛"等、"具有其姿态者"等词义解析中，由异主格的其他词义复合而得，虽成为附属性质但也被包含，故得以了知。
190
香馥且具美，与月光相违；
汝面如莲华，此谓双关喻。
190"香馥"等。你的面容如莲花般与月光相违、对立，面容因具有与其相同的美丽，而莲花则因月出而闭合。具美即具有美丽，面容与莲花皆是。具香即具有香气，二者皆是，如是由双关的包含而面容与莲花有譬喻关系，故如上所述称为双关譬喻。
190"香馥"等。你的面容如莲花般与月光相违，与月亮相对，因相等故。而莲花则因月出而自行闭合故与其相违。且具美，即具有非他共有的面容本有之美。而莲花则具有莲花本有之美。且具香，因具有四种香气故具香。而莲花则具有莲花香气。如是这样的譬喻称为双关譬喻，因依一词寄寓两处之相的双关方式而说，故称为双关譬喻。词义解析为：月的光芒清凉，与其性质相违，因依词根力而得两种义，双关即此修饰中还有其他义，依双关方式说的譬喻。这里香馥、具美、与月光相违等是能喻所喻即莲花与面容的共同性质，其中莲花具有的共同性质关系因共性而称为譬喻，它由与莲花相关的"如"字显示，而面容具有的共同性质虽在表示具有之义的词缀形成时也只由言外之意而得知。
191
因同形词所诠，此称相续喻；
如：此园林花环，沙罗林庄严。
191"同形"等。此园林花环如少女般。如何？以沙罗林为庄严，少女以沙罗[发饰]的特殊发式而行，以此为庄严。以沙罗林为庄严的园林花环则以沙罗树种的林，即密集处而庄严，如是这样称为相续譬喻。为何？虽具双关譬喻的本质，但因以相同形式的词即"以沙罗林为庄严"这样的词的相续而为特殊所诠，即被显示故。"如"字表示举例。

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.



我来将这段巴利文直译成简体中文：
191"同形"等。因以同形词所诠，即由相同音声的不断相连的词串而说，故该譬喻称为相续譬喻，虽有双关性质，但因以已作复合的词的相续而说，故称为相续譬喻，此为其意。以"如"举例。此园林花环，即此园林列，以沙罗林为庄严，如具有称为卷发的发式之面容而庄严的少女般，以沙罗林而庄严。词义解析为：能喻所喻具有相同形式者、同形与词、由此所诠的譬喻、其性质、具相续的譬喻、园林的花环、与发饰同在、那与面、以此为庄严的性质、沙罗之林、以此为庄严的性质。
192
月亏莲多尘，汝面虽同彼；
更显其殊胜，此谓讥喻知。
192"亏损"等。月亏即具有亏损、衰减者，莲花多尘即具有许多尘埃、花粉微粒者，你的面容虽与如是的月亮和莲花在光彩等方面相同、相似，却更为殊胜、具至上殊胜，因亏损与尘的词也表示过失，通过词的双关而显示亏损这过失性与多尘性在彼处[面容]之不存在。如是这样称为讥喻，因以被讥的月等作为亏损的譬喻。
192"亏损"等。月亏即从初一开始每日随一分而减，因靠近太阳而具有衰减性质，莲花多尘即具有许多微尘，你的面容虽与这月亮莲花在光彩香气等方面相同、相似，却更为殊胜，因亏损尘埃等词也表示过失，通过词的双关而得知如是过失在面容中不存在，故具有更多殊胜性质。如是这样的譬喻称为讥喻，因以被讥的月亮莲花作为面容的譬喻而称为讥喻。由作为面容修饰语的"相同"字即"如"的同义词而显示面容具有的共性，而作为譬喻的月亮莲花具有的共性与两者的共同性质则由言外之意而得知。这里"虽"字表示其他所说的总和，"更殊胜"为其他所说。
193
月亮不能与，胜者汝面争；
愚钝有瑕疵，此谓遮止喻。
193"不能"等。胜者啊，与你面容相比，愚钝即冷寂、拙劣，有瑕疵即具有黑斑标记过失。通过词的双关而说过失。如是的月亮不能争辩，而面容则清净庄严，如何与此相似？通过遮止而得知共性，这称为遮止喻。
193"不能"等。胜者啊，与你的面容相争，愚钝即寒冷、不清净，有瑕疵即具兔形标记或有过失的月亮不能，这样的譬喻称为遮止喻。词义解析为：具有瑕疵。这里以清净无瑕的面容，寒冷不清净有过失的月亮不能相等，如是以双重遮止而显示月亮面容这能喻所喻的共同性质关系，故虽有讥喻性质而称为遮止喻，此为其意。"相争"作为月亮的修饰语而显示月亮具有的共性。
194
超越月与莲，范畴汝面容；
唯与己相等，此谓无共喻。

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.

196. Atthagammopamaṃ dasseti ‘‘patīyate’’iccādi. Atthagammā tu’pamā kvaci kismiñci ṭhāne samāsādisaddānaṃ yogaṃ vinā api saddānaṃ payogavisesādigāḷhena aññathānupapattilakkhaṇena sāmatthiyena patīyate.

196. 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.

197. 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.



我来将这段巴利文直译成简体中文：
194"范畴"等。超越、越过月亮和莲花的范畴，由于贬低它们，你的面容唯与自己的本质相等，如是这样以说明无共性而理解相似性的称为无共喻。
194"范畴"等。牟尼啊，你的面容超越了月亮莲花这些世间所崇敬的月亮莲花的范畴、地位或状态，因其无可比拟而唯与自己相等，因无与之相等者，如是这样的譬喻称为无共喻，因显示无相等性质故称为无共喻。这里通过显示作为譬喻的月亮莲花之低劣性而说明面容与月亮莲花相等，故月亮莲花称为无共喻。"等"字显示面容具有的共同性质。其余易解。
195
一切莲光精，集聚于一处；
汝面如是照，此谓非实喻。
195"一切"等。在某一处集聚的一切莲花的光精如是照耀你的面容，如是这样称为非实喻。
195"一切"等。在某处集聚的一切莲花光精，即一切莲花的最上光辉聚集般，你的面容特别照耀，如是这样的譬喻称为非实喻，因以不存在之物为譬喻故称为非实喻。词义解析为：非聚而集聚。这里因结合中不显现如是光精的存在，故以不存在义而设想。
196
义生喻理解，由词之力生；
虽无复合等，接尾如等词。
196. 显示义所生譬喻说"理解"等。义所生喻在某些处虽无复合等词的结合，也由词的特殊运用等强力或以不能另作解释的特征之力而得以理解。
196. 显示了三种词所生譬喻后，现在显示义所生譬喻，以"理解"等来说。而义所生即义所生譬喻在某处虽无复合、接尾、"如"等词的结合，即舍弃这些词的关系，也由词之力，即在关系中所用其余词的义力而得以理解。词义解析为：词的力量。
197
此非蜂乃眼，此非莲是面；
由明显相似，此称同形喻。
197. 以"蜂"等举例。非此为蜂，而是此眼，非此为莲花，而是此面，如是这样称为同形喻，因显示蜂等的不相反同形。故说"明显"等。因眼与蜂、面与莲花的明显即完全显现的相似性，即动摇性、美丽性等特征，正因此在未生分别想之前已区分，对于在他处眼等所生的蜂等认识，因否定它，故虽无表示譬喻的"如"等，蜂与眼等的相似性也由言外之意而得知。以下也随适宜如是。

197. 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.



我来将这段巴利文直译成简体中文：
197. 现在举例说"蜂"等。此非蜂即蜜蜂，而是眼睛。此非莲花即莲华，而是面容。如是这样的譬喻因明显的相似性，即以蜂与眼、莲花与面的明显相等性而称为同形喻。这里虽无复合、接尾、"如"等词的使用，以"此非蜂乃眼"等，通过否定在眼面中生起蜂莲的相反认识，而说明眼面，因为若无在动摇性、美丽性等方面的明显相等性，如何在眼面中生起蜂莲的认识？以这不能另作解释的特征之力而得知作为能喻的蜂莲与作为所喻的眼面的相似性。词义解析为：极为明显即显著、那与相似性、具有相同形式本质的譬喻、那与譬喻。
198
唯我有面美，月亮勿夸张；
因莲亦具此，此谓设想喻。
198"唯我"等。月亮啊，此牟尼的面容光彩唯在我中，不在他处，如是这样的夸张以称赞义而制止。为何？因为那面容之美不仅在月中，在莲花中也有，不是没有，因设想不存在者如是夸张，故面容以月为譬喻，如是这样称为设想喻。
198"唯我"等。月亮啊，此世间主的面容光彩唯独在我一人中，如是夸张以自夸而止，无意义。若问为何？因为那面容光彩在莲花中也有，故如是。如是这样的譬喻称为设想喻。"因为"是未明确指出的原因，而"在莲花中也有"则显示在莲花中确实存在。词义解析为：以设想而说的譬喻。这里因设想月亮不存在的夸张为存在，故虽无表示共性的其他词，但由"若无这两者的相似性，如何有如是设想"这义力而得知作为能喻的月与作为所喻的面的相似性。
199
为莲内蜂舞，为动目之面；
我心如秋千，此谓疑惑喻。
199"为"等。内有舞动的蜂者，如是的莲花为何？具有动摇眼睛者，如是者为何？胜者啊，此是你的面容为何？我心如秋千般摇动。如是包含两方而生疑惑为其义。如是这样以疑惑形式理解莲花与面的譬喻称为疑惑喻。
199"为莲"等。内有舞动蜂者的莲花为何？你具动摇眼睛的面容为何？我心如秋千，因生两者的混乱而如秋千般。如是这样的譬喻称为疑惑喻，因以疑惑显示两者的相似性而称为疑惑喻。词义解析为：内有舞动蜂者、具动摇眼睛者、如秋千般运作、以疑惑说的譬喻。这里虽无显示共性的其他词，但由"若无以如上所述两种修饰语所限定的莲花与面在疑惑因由上的相等性，如何生起疑惑"这力量而得知共同性质的关系。
200
显示某事物，说明其共性；
由相似认知，对事喻如是。

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.

202. 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.

202. 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.



我来将这段巴利文直译成简体中文：
200"某"等。显示某所欲之事物如正等觉者等后，由说明与该事物以某种方式相似的另一事物的共性，因相似性即彼二者相似性的认知、确定之存在而称为对事喻。以如是的对事而说明事物的相等性。以"如"举例。
200"某"等。显示某所欲事物，即胜者等某词义，首先指示后，因说明与所要说明义具有某种方式相似性的某事物，因相似认知的存在，即相似性关系的了知之存在，称为对事喻，因显示已显现事物即胜者等词义的相等义而以此名称。词义解析为：具共同性质的波利耶多[神树]等、相等即能喻所喻的存在、相似之认知、相似认知之存在、以对事说的譬喻。以"如"举例。
201
众生中生起，无一似胜者；
波利耶多树，岂非无第二。
201"众生"等。在生起的众生中，一个具功德者也不见与胜者即正等觉者相等，这是首先显示的一事，"第二"等是对事喻的显示，"岂非"表赞同，波利耶多即天界特殊树木的第二相等树木确实不存在。波利耶多在树种中最上，如是胜者在众生中。
201"众生"等。在生起的众生中无一与胜者即正等觉者相似，波利耶多树无第二与其相等的第二树木，确实岂非，"岂非"表认可。由此认可一切知者与他不相等性。这里波利耶多树超越其他树木，与佛陀超越其他众生，此二者是作为能喻所喻的两事物的相似性，这相似性通过支持所说义而以说明作为对事的波利耶多与树木不相等而显示。
202.
若句义以句，义而为譬喻；
有无如字故，此分两句喻。
202. 显示句义范围的譬喻说"以句义"等。句义即动作与作者关系的特征，以此，非仅以词义，某所欲说的具上述特征的句义若以相似而说，那句义喻分两种。如何？有"如"与无"如"即有无"如"，这是以"如"的义的说明，有无"如"的譬喻，因其性质、原因而分两种。
202. 现在显示句义范围的譬喻说"句义"等。若以句义即以称为动作与作者关系特征的总合句义，某所欲说的任何具上述特征的句义以相似性而说，那譬喻称为句义喻。因有无"如"字而分两种。这里因取"如"的义，故"如"字与其同义词也包括在内。
有"如"：
203.
胜者为众生，显现除烦恼；
如雨云炎时，除众热恼现。

203. 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.

203. 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.

204. 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.

204. 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.



我来将这段巴利文直译成简体中文：
203. 以"胜者"等举例。此胜者即正等觉者为具十种烦恼热恼的众生显现，因已成就所作而以证得正等觉于世间出现。这首先是一个作为所喻的句义。如何如是？说"炎"等。如炎热时节即夏季，为具炎热热恼的众生，雨云般，这第二句是作为能喻的句义，这是具"如"的句义喻。这里应知前后句义的所限定与能限定关系因是一句义。以下也如是。
203. 以"胜者"等举例。此胜者即已胜五魔的导师，为具种种烦恼热恼的众生显现，已成就所作而以证得一切知智于世间现起。若问：如何比喻某具某热恼者？如炎热时节即夏季，为具炎热热恼的众生的雨云般。这里后句义因能区分而为能限定，而前句义因被区分而为所限定。如是虽有句子分别而应视为一句义。以下也如是。后句中"如"字显示其中性质与具性质者的词义之相似性，而前句中性质与具性质者的相似性则因后句义与前句相等，若无此则不能另作解释而得知。词义解析为：为烦恼所热、炎即热恼、为此所热、炎即时节。
无"如"：
204
牟尼王面容，以妙态美现；
汝月纵升高，何必自夸张。
204. 说第二以"牟尼王"等。以妙态而无双地美妙，因无第二如是者，牟尼王面容极其光耀，这首先是一个作为所喻的句义。月亮啊，你虽升向上方天空、上升，你的夸张即以傲慢的运行有何用？毫无用处，因无具有如其般光耀之成就。牟尼王面容的无可比拟，即使它升向更高处也只是夸耀而已，这为可能的果报，这第二句是作为能喻的句义。如是这里通过否定所作的上升与夸张而以某种方式理解面容与月的共性认知，这是无"如"的句义喻。
204. 现在举例说明无"如"的句义喻说"牟尼王面"等。以妙态而无双故而美妙的牟尼王面容，即一切知者的面容极其照耀，因此月亮啊，你虽升向上方高空，你的夸张即以我慢而运行有何用？这里后句义对前句义是无"如"喻。即如是，通过否定"我以一切方式与面容相似"这样自负的月亮的升上天空与夸张这两者，而即使无"如"等也了知面容与月在以妙态无双为美好、仅以光明为相似性，因此后句义是前句义的譬喻与修饰语。词义解析为：以妙态而无双、那与美妙。"虽"字表示设想。
205
性别等相异，令智者厌离；
足以坏譬喻，某处如是者。

205. 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.

205. 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.



我来将这段巴利文直译成简体中文：
205. 为显示过失章节中已说的不当修饰的譬喻修饰之破坏，说"令厌离"等。"性别等相异"中，等字包括数的相异、不足过多等。"但"字表示义，意为"虽然如是"。令具智慧者厌离而不悦，这性别等相异在某些处非一切处足以破坏譬喻、违背之义。以"如是"举例。
205. 在过失章节中过失列举结尾所说的不当修饰应显示的例子—
"彼不当装饰，即譬喻之坏；
于譬喻说明，其形将显现。"
依照所作承诺现在说"令厌离"等。但凡将说的性别数等相异令具慧的诗人厌离，生起"应如是说"的厌恶，这性别等相异足以破坏譬喻，即破坏如上所说的譬喻，在某处即除"如此人如女"等应说处外的其他处。以"如是"举例。词义解析为：相异即不同且那是性别、那为不同数等之首、譬喻的破坏。
206
如雌鹅此月，性别异喻也；
空如湖异数，仆如狗卑喻。
206"如雌鹅"即此月亮如雌鹅，似雌鹅。性别异即性别异喻。"空如湖"是异数即异数喻。"仆于主如狗般忠"是卑喻，因以卑劣的种姓等譬喻高贵者。
206"雌鹅"等。此月亮如雌鹅、如母鹅。如是等譬喻因与所喻性别相异而称为性别异喻。虚空如湖这譬喻因与所喻数不同而称为异数喻。仆人于主人如狗般忠诚这譬喻因以种姓低下的狗譬喻高贵之人而称为卑喻。词义解析为：具异性别者、具异种性质者、具异数的譬喻。
207
萤火如日照，此谓过胜喻；
军海如海动，此谓义不及。
207"萤火"等。萤火如具光鬘者即如太阳照耀是过胜喻，因以高者譬喻低者。军海如海动摇是义不及喻，因以"军海"隐喻而了知军队之大，再以"如海"譬喻而不及某特殊义。
207"萤火"等。"萤火如具光鬘者照耀"，这是过胜喻，因以过胜的譬喻所喻而称为过胜喻。"军海如海动摇"，这是义不及喻，军队之大已由"军海"这隐藏譬喻得知，因此再以"如海"譬喻而无可触及之义，故称为义不及喻。词义解析为：具不及义者、军即是海。
208
月有暗如蜂，此待喻而成；
缺圆具暗月，此为破坏喻。

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.

209. 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.

210. 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.

210. 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.

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



我来将这段巴利文直译成简体中文：
208"月"等。"暗如蜂"这譬喻因期待"月如花丛"这另一譬喻，因蜂在月中不可能有，而在花丛中可能有，故这譬喻称为待喻。具暗即具兔标记的夜光者即月亮如柔软的睡莲是破坏喻，因为为显示睡莲内部的黑暗应说"如具蜂的睡莲"。
208"月"等。"月中暗如蜂"这是待喻，因期待作为月的譬喻的花丛等而称为待喻。因月中无蜂的存在，未说取其处所花丛等为月的譬喻故为不当，此为其意。具暗即具黑斑的夜光者即月亮如睡莲，这是破坏喻，因为为显示月中的黑暗应说"如具蜂的睡莲"，而无蜂的譬喻故破坏而称为破坏喻。词义解析为：期待譬喻、已去至破坏或与破坏相应、具睡莲形、与暗共在。
209
如是等形式，智者不重视；
然于某运用，亦复生敬重。
209. 以"如是"等总结所说。于形式即运用中。已去除即远离了重视即尊敬的如是成为。若问性别等相异是否必定不当重视，非必定，因为也有可接受的，故说"生"等。但在某运用中智者诗人也生敬重。"也"字总摄其他所说。
209"如是"等。于如是刚才所说等形式运用中智者不重视。这些智者但于某运用中对性别等相异也生敬重。词义解析为：如是为首的、那些与形式、已去重视者。"也"字总摄其他句。因此以不重视义而说另作敬重牵引所说话语的相续。
210
此人如女去，彼女似男言；
如命此爱我，学问如财积。
210. 以"女"等举例。此人如女去，随顺动作。彼女如男似男人说，因具如是傲慢。这里是能喻所喻的性别差异。此某所爱者如我的生命可爱，学问即文法等如财富被积聚，这是数的差异。
210. 现在显示性别相异的可取处说"如女"等。此人以不稳重行走如女人般而去。彼女因具如是傲慢而如男人般说话。这里虽有两个能喻所喻的性别差异，诗人也生敬重。此人如我的生命般可爱。被积聚的学问即文法词典等如财富。这里虽有能喻所喻的数的差异也是可取的。
211
大地守护者，如卿天王耀；
此能以威光，登日道足矣。
211. 说卑高的最上例子"如卿"等。"大地守护者"是称呼，天王如卿光耀。如是也用卑者。在如是适当处所性别数等差异不坏譬喻。

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.

212. 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.

212. 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.

213. 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.



我来将这段巴利文直译成简体中文：
211"卿"等。大地守护者即王啊，天王即帝释天王如卿光耀。这里虽对帝释说"如卿"是卑下，也是可取的。此王以威光足以登上、到达具光者即太阳的道路。这里虽以威光超胜的太阳为譬喻也是可取的，"登道"是"如"字的同义词。如是这样的性别等差异的譬喻等不构成譬喻的破坏。
212
能喻与所喻，显示无差异；
譬喻隐差别，此谓为隐喻。
212. 解说隐喻说"能喻"等。能喻所喻如上所说的无差异即无不同的显示，以置加而显示能喻所喻的无差异故称为隐喻。譬喻即如上所述特征，以置加能喻所喻的无差异而隐藏即不显现差异即不同者，如是称为隐喻。如"足莲"中，足因似莲花而成为莲花。如是以置加所喻能喻的足与莲的无差异，虽有称为能喻所喻共性的譬喻的差异也隐藏了。而非如"足如莲花"般显现。那譬喻如是以能喻所喻的无差异幻相而称为隐喻，此为其意。
212. 现在依所说次序显示隐喻修饰说"能喻"等。能喻所喻即刚才所说的能喻所喻的无差异，虽实有差异，但依明显相似性而说话者设想"此即彼，彼即此"的无差异的显示，依以知识置加于能喻所喻词义中而隐藏差异，不如"足如莲花"般显现差异，而如"足莲"般隐藏差异的譬喻即词义的共性譬喻称为隐喻。依明显相似性而以无差异取能喻所喻事物。以取其无差异，依之而生的不同共性譬喻的差异也隐藏。如是具隐藏差异的共性譬喻即显示事物无差异故称为隐喻，此为其意。词义解析为：具隐藏差异者、显示无差异。
213
遍满一切境，及局部转异；
此分为二种，各复分三类。
213. 说其分类说"遍满"等。遍满一切境者如是，及局部即支分转异者，如是隐喻分二种，再各别即分别依复合等，因能喻所喻已作复合而有复合隐喻、非复合隐喻、复合非复合隐喻三种。
213"遍满"等。那隐喻分为遍满一切境和局部转异二种，再各别那两种依复合等分为复合隐喻、非复合隐喻、复合非复合隐喻三种。词义解析为：遍满为境者、于局部转异、各个、复合隐喻为首者、彼等之分类、以三种。
遍满境复合：
214
指莲叶庄严，光耀爪花蕊；
谁不以头戴，牟尼王足莲。

214. 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.

214. 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.

217. Nigamayati ‘‘asesi’’ccādinā. Dutiyassa pabhedaṃ vattuṃ paṭijānāti ‘‘eki’’ccādinā.



我来将这段巴利文直译成简体中文：
214. 举例说"指"等。以指作为能喻而以光滑红色的叶即瓣庄严极其照耀，以爪的光芒即光线作为花蕊的如是牟尼王的足即莲花，何人不以头顶即头上作装饰而戴持？这是遍满一切境的复合隐喻，因全体即足的全部支分即指等被隐喻。以下也如是适当。
214. 现在举例说"指"等。以指叶庄严即以称为叶的指庄严，爪光花蕊即以称为花蕊的爪光，谁不以头戴牟尼王足莲？因以所限定的足与能限定的指、爪光等与作为譬喻的莲叶花蕊设想无差异而取为一体，以复合方式说明，故这称为遍满一切境的复合隐喻。词义解析为：指即是叶、以彼庄严、爪中光、彼即其花蕊。
遍满境非复合：
215
功德为宝珠，悲心为清水；
深邃为无底，现见胜者海。
215"宝珠"等。此胜者即正等觉者，现见非隐藏于我等的大海。如何？他的众多即广大的功德即慈等，以无比难见等共性为宝珠。他的悲心以除一切众生热恼等共性为清水。他在利养等中的深邃即非浅显性以不可测底共性为无底性，这是遍满一切境的非复合隐喻。
215"宝珠"等。此胜者是我等的现见大海，即如是他的广大功德即戒定等以尊重等共性即是宝珠，无上悲心以除热恼共性即是清水，在得失等中的深邃即同一性即是无底的深度。这是遍满一切境的非复合隐喻。"广大"是不变词。
遍满境混合：
216
牟尼王月面，微笑为月光；
此能令善人，心莲林开放。
216"月光"等。"牟尼王"是称呼，你的面即是月为面月是复合隐喻，这微笑是月光是非复合隐喻。善人的心即是睡莲是复合隐喻。彼等的林即园，令开放即使展开，这是复合非复合隐喻。
216"月"等。牟尼王啊，你的面月即月面的微笑即轻笑的月光即月亮光芒，以"这"性的单数说微笑月光。或者这面月。令善人心睡莲林即善人心称为睡莲林开放即展开。"月光微笑"是非复合隐喻。"面月"和"心睡莲林"是复合隐喻。因此这是遍满一切境的复合非复合隐喻。词义解析为：轻且是笑、面即是月、善人之心、彼即睡莲、彼等之林。
217
遍满一切境，隐喻分如是；
局部转异中，分别今当说。
217. 以"遍满"等总结。以"局部"等承诺说第二种分类。

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.



我来将这段巴利文直译成简体中文：
217"遍满"等。在遍满一切境的隐喻中，这"以指叶庄严"等三个例子是分类。现在说局部转异隐喻中的分别差异。
局部转异复合：
218
妙态笑为花，美丽唇为叶；
见牟尼面容，谁不生欢喜。
218"妙态"等。具有以妙态相应的笑即是花，具有美丽可意的唇即是叶，见如是牟尼面容何等众生不得喜乐，即一切皆得。这因隐喻支分即笑等而不隐喻主体即面，故为局部转异复合隐喻。以下也如是适当。
218"妙态"等。妙态笑花即具优雅笑称为花，美丽唇叶即可意唇称为嫩叶的牟尼面容，谁见而不得喜乐即不经验喜乐？必定经验。因显示能限定的笑唇与作为譬喻的花叶无差异，而不说所限定的面与任一譬喻事物无差异，故无差异置加仅在局部转异，这是局部转异复合隐喻。词义解析为：具妙态之笑、彼即是其花、美丽且是唇、彼即是其叶。
局部转异非复合：
219
愿牟尼王足，双足赐汝胜；
彼爪光极美，为破恶胜幢。
219"足"等。愿胜者牟尼王的双足赐予你胜利即降伏对敌。如何？彼极其美妙可意的爪光即是恶即贪等胜利时竖立的幢即旗帜。这是局部转异非复合隐喻。
219"足"等。彼正等觉者的极其美妙可意的爪光即足爪光芒即是恶胜幢即破恶时竖立的旗帜，愿那牟尼王的双足即足双赐予你的胜利即降伏对敌。因置加爪光与作为譬喻的旗帜无差异，而"双足"未作隐喻，故称为局部转异非复合隐喻。词义解析为：恶之胜、其中之幢。
局部转异混合：
220
牟尼王月面，两颊极清净；
善人心睡莲，林中已开放。
220"极清净"等。具极清净两颊者，彼牟尼王面月的善人已开即依法觉悟而展开的心意成为睡莲林，这是局部转异复合非复合隐喻。
220"极清净"等。具极清净两颊的牟尼王面月的善人开悟心即善人以了悟四谛而净信的意成为睡莲林即睡莲园已生。因作置加面心与作为譬喻的月睡莲无差异，而两颊未以月轮等特殊譬喻隐喻，故为局部转异复合非复合隐喻。这里复合只是面月，非复合只是心睡莲。即如是在隐喻范围中复合非复合性只在能喻所喻两词。词义解析为：极其清净、彼是其两颊、牟尼王面即是月、已开且是心、善人已开心、睡莲之林。
221
隐喻诸多种，依合否等异；
不别说彼等，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.

221. 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.

222. 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.

222. 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.

223. 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.

223. 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.



我来将这段巴利文直译成简体中文：
221. 问是否隐喻分类仅此而已而说"隐喻"等；易解；其中：
"笑花光灿烂，动目蜂汝面；
智者谁心意，不为妙容牵。"
因花与蜂相应故为相应隐喻，依此类推也应理解不相应隐喻等。
221. 为显示还有其他隐喻说"隐喻"等。隐喻依相应不相应等差异即相应隐喻不相应隐喻等差异确实有多种，那些隐喻包含在此隐喻之中。因此缘故不另外说它们。词义解析为：包含即存在于中间。
"笑花光灿烂，动目蜂汝面；
智者谁心意，不为妙容牵。"
这里因花蜂相互相应故称为相应隐喻。
智者啊，以轻笑称为花而照耀，具动目蜂的美妙你的面容，谁的心意不牵引？由此相反应知不相应隐喻。
222
月为空莲花，此为缺隐喻；
莲林为眼睛，等为善隐喻。
222. 以"月"等表示隐喻的违和不违和如譬喻中可说。这里在虚空被隐喻为池时，月被隐喻为莲花是相应的，故这缺隐喻为不当，而"莲林为眼睛"等即使词的差异也是美好的。
222. 指示隐喻中过失无过失如譬喻般应设想取说"月"等。"月为空莲花"这缺隐喻因虚空未被隐喻为池故称为缺隐喻。不当即如缺譬喻般有过失。"莲林即青莲林为眼睛"等虽能喻所喻词有差异也是美好的。
223
隐喻与譬喻，变异无穷尽；
因此应推知，未说从类推。
223. 问譬喻隐喻分类是否仅此？说不是而以"边际"等指出未说。隐喻与譬喻的变异即分类无边际即终点，因此缘故，此中未说的隐喻类应依遍及一切变异的共相特征所随顺的隐喻变异而了知。为何？从推理即从如上所说变异称为相而以了知余未说隐喻称为推理智。
223. 现在显示这些譬喻隐喻的未说无边差异应依所说而知说"边际"等。隐喻即隐喻修饰和譬喻即譬喻修饰的变异即种种方式设想的类别的边际即边界因为无有，因此缘故，在此易解修饰论中未说的类别总集应从推理即推理智而了知。意为遍及譬喻隐喻全部未说类别而住立的共相特征不越过，由彼彼称为相的已说类别成就的推理智，能了知摄入共相称为所推知的未说隐喻。而因隐喻包含在譬喻中，譬喻所说过失无过失为两者的显隐类别所共同。
224
若义或若词，再三重复说；
或者两兼具，此名重复语。;

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

224. 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.

225. 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.

225. 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.



我来将这段巴利文直译成简体中文：
224. 关于重复语说"再"等。所诠义即所表示义、词即声音、及两者即义词的再三即一再的发声，此三种从名称应知为重复语，依发声而到再三运行为重复语。
224. 现在显示重复语说"再三"等。义即声音所表示义、词及两者即义词的再三发声，此三种从名称应知为重复语。"再三"是不变词用于表示动作多次。依发声而到再三运行为重复语。
义重复：
225
夺取众人心，遍及十方界；
获得清净性，此胜者名聚。
225. 举例说"心"等。胜者此名声聚夺取一切众生的心意，取遍十方因遍于彼境，获得清净即清净性，这里因取的特征义以多种同义词重复故为义重复。
225. 举例说"夺取心"等。胜者此名声聚夺取即获取一切有情的心意，取遍十方因无非境处而获取，且因真实清净功德成就而获得清净性。这里因"获取"这一义以"夺取、取遍、获得"等其他同义词重复故称为义重复。词义解析为：离于垢者、彼之性、名声之聚。
词重复：
226
光耀照十方，牟尼身光明；
光辉皆沉寂，如月等败坏。
226"光耀"等。牟尼身光明使一切方向特别光耀即照耀，因如是故月等一切光辉如败坏般沉寂即运行，这是词重复。
226"光耀"等。牟尼身光明使一切方向光耀因为特别照耀，故月等一切光辉如败坏般沉寂即运行，因"光耀"此词重复故这称为词重复。词义解析为：身中光明。
义词重复：
227
胜已住世间，烦恼敌此胜；
敌众如聚集，败住于恶人。
227"胜已"等。此胜者战胜烦恼敌而住即运行于世间，此被他战胜的敌众即敌人群如聚集于恶人因未得立足。因"住"义与词重复故为义词重复。
227"胜已"等。此胜者战胜烦恼敌而住于世间，此敌众即烦恼敌群如聚集而住于恶人。因住所称义和"住"此词再次发声故这称为义词重复。词义解析为：烦恼即是敌、敌之众、成为聚集、恶之人。
228
虽处于一处，普及诸句义；
显照有三种，首中末为异。

228. 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.

228. 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.

229. 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.



我来将这段巴利文直译成简体中文：
228. 解说显照说"一处"等。虽运行于一处即句首、句中或句末的动作、种类等，对一切所欲的任何表达动作与作者关系的词相续的句子有帮助，依句义联系为显照，如灯虽位于一处也依全部词义照明一切句子。那显照以首、中、末为境域即领域者如是分三种为首显照、中显照、末显照，此为其意，那也依动作等各各分三种。
228. 现在显示显照修饰说"一处"等。虽运行于一处即句子首中末中一处的动作种类功德三者，对一切句有帮助即对欲说动作与作者关系表明的词相续称为句子依句义了解而有作用名为显照，因如住立一处而显示遍及一切处事物的灯相同故称为显照。那显照以首中末为境即以句首为境、以句中为境、以句末为境而分三种。应知其中每一种又依动作种类功德差异分三种。词义解析为：照明故为灯即明灯。以相似义加ka词尾为如灯即显照。句之首与中与末、彼为其境。
首显照：
229
佛为所化亲，作无量增益；
并与诸恶共，摧碎众外道。
229. 举例说"作"等。佛为所化即应教化者即亲属，为彼等作无量即无边际的增益即增长。不仅那个，也与一切恶一起作摧碎众多外道。这里以"作"动词运行于首而照明一切句故这是动作首显照。
229"作"等。佛为所化亲属作无量增益即无限增长。不仅那个，也一时与一切恶一起作摧碎众外道。因动作位于句首故这称为动作首显照。词义解析为：无量与彼增益、众多与彼外道、彼等之摧碎。
中显照：
230
见牟尼生为，善人作甘露；
其余诸众生，毒为常烧恼。
230"见"等。见牟尼对善人成为甘露即涅槃，因成就甘露故，对异于彼善人的众生成为常常烧恼故名常烧恼的毒，因对他生意恶如毒而能招致地狱等苦故。这是动作中显照。
230"见"等。见牟尼对善人成为甘露，因是称为甘露的涅槃的必然因故以果表因而说为甘露，而对异于彼善人的其余众生成为常烧恼因作常常烧恼故成为毒，因如毒般成为嗔恨因故以果表因而说为毒。这因动作位于中故为动作中显照。词义解析为：善与彼人、异于彼等。
末显照：
231
极妙艳丽美，月光夺人心；
胜者月与月，谁不生欢喜。
231"极"等。极其可爱美妙的艳丽即可意性，即彼，如彼或说月光即月色，以彼夺人心的胜者月与月亮对何人不成为喜悦。这是动作末显照。

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.

232. 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.

232. 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.

233. 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.

234. 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.



我来将这段巴利文直译成简体中文：
231"极"等。以极其美妙可意性称为艳丽名称的月光，或以极其美妙可意性称为艳丽相似的月光夺人心的胜者月即正等觉者面月与月即自然月对谁不成为喜悦。这因动作位于末故称为动作末显照。词义解析为：超越边际、及彼可爱、艳丽即优美性即甜美性、因相似故极可爱与彼艳丽、月之光即光线、极可爱艳丽即月光、在月分极可爱艳丽如及彼月光、以彼夺人心、胜者即是月。由此三种动作显照也应知未说的种类显照功德显照。
连锁显照：
232
戒为无追悔，
彼为喜悦因；
彼为欢喜因，
此为轻安等。
232. 说在首显照等中依运用次序还有另一种说"是"等。戒即五戒等，为无追悔即无后悔而有，彼无追悔为喜悦即初生微弱喜的因，彼喜悦为喜即强盛喜的因，此喜为轻安等即轻安乐等成就即生起，应如是关联。
232. 现在在九种显照中显示依运用差异而成就的另一种说"是"等。善守护的戒即五支十支等戒为无追悔，彼无追悔为喜悦因即成为初生微弱喜的原因，彼喜悦为喜因即成为强盛喜的原因，此喜为轻安等成就即为身轻安心轻安等成就的因。无追悔即非追悔，非字表否定。词义解析为：喜悦者之性、彼之因、轻安为首彼等乐等、彼等之成就。
233
如是首显照，前前相观待；
句链而运行，此名连锁照。
233. 问此你的另一种是什么而说"如是"等。如是此被认为是连锁显照。若问这不是动作首显照吗而说"虽首显照"。虽这是首显照，句链即"戒为无追悔"等前前句观待即期待的一系列运行。那如上所说被认为是连锁显照，非首显照。
233"如是"等。虽是首显照即虽是动作首显照性，句链即以多句相连的一系列观待前前即"是为无追悔"等句而运行。如是这紧接所述的显照被认为是"连锁显照"。词义解析为：首中显照、以境表首与彼显照、链即是显照。
234
依此同一理，其余诸显照；
变异皆应知，具净慧者等。
234. 指示未说显照变异而总结说"依此"等。具清净慧即具清净智的诗人们应依此即如上所说的方式即方法，在显照即显照差异中作其余即未说的变异即种类等显照等差别的随顺即了知。

234. 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.

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

235. 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.

236. 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.



我来将这段巴利文直译成简体中文：
234. 现在也指示未说显照说"依此"等。具清净慧的诗人们应依此方式即如上所说显照方式在显照即显照境中作其余变异即称为未说种类显照功德显照的类别即种类等显照功德等显照等六种与连锁显照的随顺即了知，依所说而作。词义解析为：特别无混淆而设想、具清净慧彼等。
235
欲说殊胜义，
抑制之言语；
此名为遮指，
依时分三种。
235. 引入遮指说"殊胜"等。在欲说任何殊胜的言语中，遮制即否定的言语运用，彼称为遮指即作为遮指即否定。彼此遮指依时差异即过去等分三种方式。
235. 现在显示遮指说"殊胜"等。在欲说殊胜中即在欲说任何殊胜词义时有遮制言语即否定言语，彼否定称为遮指即称为遮指修饰。此遮指依时差异即依过去等时差别分三种。词义解析为：殊胜任何之说、其中之欲、遮制即否定之语、遮指即否定、时即动作之差异。
236
独自胜众军，魔军彼胜者；
如何或彼有，此等波罗蜜。
过去遮指：
236"独自"等。彼胜者独自即独一而胜众军彼魔，彼如何相应？或者何不相应，因为彼胜者的波罗蜜即三十种波罗蜜即力量如是即如彼胜利因。这里因独自性原因能力而生"以军胜魔如何相应"如是形态过去被遮指故这是过去遮指。
236. 现在举例说"独自"等。彼胜者即彼一切知者独自即无伴无二而胜众军彼魔，彼如何相应？或者必定相应，因为彼胜者的波罗蜜力即三十波罗蜜力即称为三十波罗蜜军如是如是。依佛的无伴性与魔的有眷属性而生起某人"独自者如何胜众军魔"的相反认识因是过去魔胜境故为过去，以"或者"所说否定语遮指"彼波罗蜜力如是"殊胜义的欲说，故因遮指过去名为过去遮指。
237
何故心烦恼，未达爱尽灭；
岂非彼敬礼，一次善逝作。
现在遮指：
237"何故心"等。心对爱即渴爱的尽灭即一切不转起，因未达到而何故你烦恼，你的烦恼是空。对善逝即使一次即一回所作的敬礼即是彼即爱的尽灭，岂非因是彼必然因故？这是现在遮指因遮指现在烦恼。

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.

239. 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.



我来将这段巴利文直译成简体中文：
237"何故心"等。心啊，因未达到爱尽灭即称为爱的断除断灭而何故你烦恼，你的烦恼是空。因为对善逝即佛境即使一次所作的敬礼即是彼，岂非因是爱断除的必然因故，因因果无差异知故彼即是爱尽灭，怎能不是？必定是。因以"敬礼"等殊胜说的意趣而以"何故烦恼"对心的现在烦恼遮制故这称为现在遮指。词义解析为：爱之尽灭。
238
实彼不能到，善人境寂灭；
邪见所围绕，意者极恶人。
未来遮指：
238"实"等。善人境即寂灭位即寂静位彼等实在确定不能到达。谁？即彼等为邪见即常见等所围绕即胜过的意即心的如是极即过度恶人，应如是关联。这是未来遮指因遮指未来去。
"生命欲强大，财富欲我弱；
爱者去或住，我状已告知。"
这是轻视遮指等，但这些只是彼差别故略过。
238"实"等。善人境即善人所趣的寂灭即寂静位彼等实在必定不能到达。谁？即彼等为邪见所围绕意的极恶人。因以"邪见"等殊胜的说意趣而以"彼等不能到达"对外道未来涅槃去的认知遮制故这称为未来遮指。词义解析为：邪即相反与彼见、为彼围绕意彼等。
"生命欲强大，财富欲我弱；
爱者去或住，我状已告知。"
等轻视遮指也因与所示过去遮指等无异故不另说。这里意义是：爱者即亲爱者啊，我的生命欲强大，财富欲弱，你去或住，我的状态即我的性质已告知即已表明。这里因以"我状已告知"殊胜的说意趣而以"去或住"此轻视言语对自己亲爱者的现在或未来去遮制故是现在遮指或未来遮指。
239
应知义他置，
他句义能成；
遍满与殊胜，
因修饰差异。
239. 安置他义置说"应知"等。他句义能成即能成任何他欲说句义的任何义对他的置入即是，那应知为他义置即作为任何事物的他义置入运用。说其差别说"遍"等。彼他义置依差别即变异有因修饰即以因字修饰的遍满与殊胜义。问此与反事譬喻有何差别？诚然，虽两处以他义置入相同，但哪里主要有相似性认知，那是反事譬喻，而哪里只是能成形态的他义置入，那是他义置，如是两者差别明显。

239. 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.

240. 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.



我来将这段巴利文直译成简体中文：
239. 现在显示他义置说"应知"等。若是他句义能成即成就他句义，成就他句义，彼应知为他义置即从所成句义的他义的安置说明称为"他义置"，彼他义置依差别即区分有遍满与殊胜义，而这些即是因修饰的四种。词义解析为：义与彼内即他、彼之置、以性遍及一切、住于殊胜处、以因字修饰。
无因遍满：
240
彼等世益执，日月亦如是；
当观趣没灭，谁能越法则。
240. 举例说"彼等"等。执着即热衷于世间利益即增长的日与月即彼等伟大者也将趣没即日出相反即无有，不会如是常住，以"观"使了知彼。因为法则即"存在必不常住，一切行无常"此必然性。何物能超越即能越过？这是无因字遍满他义置因如是法则遍于一切故。
240"彼等"等。世益执即执着世间增长的日亦月亦彼等大威力者将趣没灭即灭尽，观看彼等明显灭尽。因为法则即"一切行无常"不超越一切词义而运行的法则谁能超越即被何缘生词义超越。这是无因字的趣没称为法则遍于一切故为遍满他义置。虽反事譬喻与他义置以他义置性平等，但彼处有显示相同性本性，此处有成就所说义本性，如是这些差异很明显。词"亦"表尊重，第二"亦"字表并列。
有因遍满：
241
天人之导师，自在彼牟尼；
已趣寂灭去，诸行实非常。
241"导师"等。天与人即天及人依最胜决定而为导师即以现世来世诸义如应而教导，自在即以五自在即殊胜自在而达自在彼牟尼主也趣寂灭即称为蕴般涅槃即已达，因字表确认。一切行即缘生者非常即非恒因有生灭法故无常。这也是有因字遍满他义置因无常性遍于一切故。
241"导师"等。天人依最胜而为导师即以现世来世义如应教导者，自在即于出起决意等五种自在最胜具主权彼牟尼主也已趣寂灭即蕴涅槃。因实如是，一切行非常住。这是有因字因无常性遍于一切故为遍满他义置。词义解析为：有自在于彼。
无因殊胜：
242
胜者轮回旷，引人至寂灭；
此去岂不宜，具无畏者行。

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.

244. 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.



我来将这段巴利文直译成简体中文：
242"胜者"等。胜者从轮回即是旷野因难行，从彼引导众生即一切世间至寂灭。实在即表明或顺许。彼此去即称为引至寂灭的运行，离惧故无畏，彼性即无畏性为无畏，具足彼即相应者。相应即适当。这是无因字殊胜他义置，因只有具无畏者如是性故非遍满。
242"胜者"等。胜者引众生即有情世间从轮回旷野至寂灭，彼此去即运行对具无畏即具足四无畏功德的如来岂不相应？这因引导众生至涅槃只是具无畏者所独有故为殊胜无因字他义置。词义解析为：离于彼惧畏、何之性、具足彼。"岂不"用于明显或顺许。两者意义应依所说方式了知。
有因殊胜：
243
你红唇瓣胜，能染人心意；
自被染围者，亲近染他人。
243"极红"等。胜者你的极红即因如频婆果同色的唇瓣染喜任何见者的心意。因字表确认，意为如是故。自被任何染即红色或爱染围即到者染亲近即与自结合的他即其他人成红色或爱染，含双关而能成就。这是有因字殊胜他义置因如是性只可能于如是者。
243"极红"等。胜者啊你的极红唇瓣即唇双染见者心意即心欢喜。因实如是，自被染围即具红色或爱染者染亲近即与自结合的他即其他人成红色或爱染。这即是彼等本性。这因只是如是者所独有故为殊胜有因字他义置。词义解析为：因如瓣故唇即瓣、被染围即具。
244
所说及所知，事物相似中；
差别是差异，此一双四种。
244. 说差异分别说"所说"等。在事物即任何欲说事物的相似即任何事物的相等中，所说即以声音即能诵表达，及所知即非声音表达以一切力依上下文等了知，不仅声音表达。差别即彼等事物的殊胜说即差异即区分即作为分别。这差异也依一双差别即一差异双差异由所说所知各各差异分四种。

244. 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.

245. 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.

245. 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.



我来将这段巴利文直译成简体中文：
244. 现在显示差异说"所说"等。事物即任何欲说词义在相似即以任何形式相等中，所说即应以能诵声音表达，及又所知即在彼相似中以称为义力的能力所知的差别即彼等事物的差异说名为差异。这差异也依一双差别即以称为区分的分别共同而不分，依所说所知二者各各差异即一差异双差异而分四种。词义解析为：相似之性、以方式差别说、区分即分别、一与双、彼等差别即差异。
所说一差异：
245
深广大等德，胜者如海同；
唯以如是身，差别于海中。
245. 举例说"深"等。你以深广即无底及殊胜意乐性与大即广大及功德大性为首的利他等功德，与大海同。以"是"声音表达相似性。显示差别说"差别但"等。但差别即殊胜以与大海一起以如是可见具手足等美妙的你身体为因，不以他，彼无如是身故。在表达相似性中这是一差异因以存在于一胜者的法而了知能喻所喻成为胜者海的彼差别故。
245. 现在举例说"深"等。胜者啊你以深广大等功德与大海同。以此句说胜者海二者以声音所说相似性。但差别即与大海一起你的殊胜以你的如是即如是形态具可见手足等支分的身体为身因。说二事物应说相似性后以此句以"如是身"对一胜者词义说殊胜而从大海分别胜者词义故，在以声音所说相似性中这称为一差异。词义解析为：深即具深功德海或具深意乐胜者之性、自性大海或功德大胜者之性、深与大、彼为首利他等、彼与彼功德。
所说双差异：
246
大有情极深，善逝亦如海；
海似黑色青，胜者金光辉。
246"大"等。大海与善逝即彼二者大有情即其中有摩竭等海中，或大有情即正精进善逝的，极深即殊胜无底。说相似性差别说"海"等。海似青即与青相同，意为黑。而胜者有金即黄金之光耀辉煌故为金光辉。在所说相似性中这是双差异因以存在于两处的功德而了知两能喻所喻的差别故。

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.



我来将这段巴利文直译成简体中文：
246"大"等。大海与善逝即此二大有情依次为帝米帝米嘎拉等大有情，及因得失等无共同故具称为大性等相似性，极深即因不能测量及意乐深故二者皆极深。其中海似青，胜者金光辉即具黄金相似光辉。这里以前半说二事物相似性后以后半以彼二事物的差异而使彼二者互相差异故，在以声音应说相似性中这称为双差异。词义解析为：大有情即其中有鱼龟等海或、大有情即具大同性善逝、极深、似即同于青、有如金之光辉彼。
所知一差异：
247
鹿目非除热，亦非能与愿；
牟尼主目双，具足彼功德。
247"不"等。鹿的目即除热即烦恼热恼即伤害为除热非有。亦非给予所愿即天界解脱成就为给所愿。牟尼主你的眼的双即对而以彼等如上说除热性给所愿性功德庄严即装饰。这里以长等而了知鹿目眼的相似性。在所知相似性中这是一差异如所说方式。
247"非除"等。鹿目即小鹿眼对非除热即非除烦恼热。给所愿即非给予世人所求世间出世间义。牟尼主啊你的眼双而以彼功德庄严即以除人热恼等如上说功德庄严。此中以否定方式显示能喻所喻成为二目称为事物的长广等相似法后以后半因除热恼等功德而分别胜者眼故，在了知相似性中这称为一差异。词义解析为：除热即伤害、给所愿、彼与彼功德、以彼庄严。
所知双差异：
248
牟尼主面莲，此差别如是；
善语甘露施，莲非如是施。
248"牟尼主"等。牟尼主面与莲即因可意等而了知相似性的事物，此等差别即异如是。如何？面为善语甘露即正法甘露施予为善语甘露施，而莲非如是。以此差别说此等不相似说"此"等。在以能力了知相似中这是双差异如所说方式。
248"牟尼主"等。牟尼主面与莲即此二差别如是。若问如何？此二中面为善语甘露施即因善说而为称为善语的正法甘露的施予者，而莲非如是即非如是，意为不给予如是法甘露。以"此等差别如是"言而了知以妙香美丽等功德二者无差别后以后半从面分别莲，从莲分别面故，在了知相似性中这称为双差异。词义解析为：差即多种之性、善说、彼即甘露、以性正施彼。

249.

Pasiddhaṃ kāraṇaṃ yattha, nivattetvā’ññakāraṇaṃ;

Sābhāvikatta’matha vā, vibhābyaṃ sā vibhāvanā.

249. 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.

249. 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.

250. 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.

250. 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.



我来将这段巴利文直译成简体中文：
249
已知因除遣，转向他因缘；
或说自性成，显明名显发。
249. 具体说明显发说"已知"等。于何修饰中除遣即弃绝某已知即世间所知因缘，显明即了知其他因缘即异于已知因缘的原因。于何无他因缘，彼有何趣说"自性"等。或于他分，自性即法性成就的性为自性性应显明，彼如是显发应知，因以此显明即显示他因或自性性，或于此而作。
249. 现在显示显发说"已知"等。于何修饰中除遣即否定已知即世间所知因缘即彼彼功德成就因，他因缘即异于世间已知因缘的因缘，或若不得异于已知因缘的他因缘则自性性即法性成就功德应显明即应显示，彼称为显发，意为分为他因显发与自性显发二种。词义解析为：他与彼因缘、自之性、以彼生、彼性、以此显发他因或自性性、于此显发。
他因显发：
250
眼黑未涂染，唇红不施彩；
眉形善弯曲，胜者无刻意。
250. 举例说"未涂"等。胜者你的眼未涂即未被涂眼杆涂药棒触碰而黑，唇未涂即未被红蜡等染而红，此眉无刻意即未被任何努力弯而善弯即善美弯曲，故你一切超世间。这里已知因为涂药等，虽除遣彼而以物等了知他因，而彼为业，因果无因性不合理故这是他因显发。
250. 现在举例说"未涂"等。胜者啊你的眼即自性甜美眼双未涂即为成就眼黑性而未涂世间已知涂药而黑即以前生成就善业蓝，唇未染即未被任何染染而红，此眉无刻意即未被任何努力弯而善弯。这里对眼唇眉的黑红弯功德成就否定世间已知涂药等因缘而以说眼等黑等性因世间无离因缘果，依义上下文等了知黑等性的因即是前生成就善业故这称为他因显发。词义解析为：非涂、非染、非刻意。"非"字用于直接否定。善即正弯曲。
自性显发：
251
实在恶人集，
不生恶人性；
自性极清净，
善人意识中。

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.

252. 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.

252. 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.



我来将这段巴利文直译成简体中文：
251"不生"等。虽与恶人俱集即相会，善人等即善士等以自性即无如是运用而极清净即殊胜清净的意识中恶人性即非善人性不生因具如是殊胜善性故。此中虽以自性字完全除遣因，然如是如理作意等如是因仍有。虽然世间不观察彼，不见已知如是因而说自性果，随顺彼而显明自性果故，这是自性果显发。
251"不生"等。虽于恶人集即虽有与恶人共住，善人等自性极清净即无任何运用而自性极清净的意识中恶人性即恶人功德实在决定不生。此中虽有心清净因的如理作意等，但世间不观察彼因亦不见他已知心清净因而说自性成就清净故，随顺世间言说以"自性极清净"完全除遣因而显示称为自性成就清净性的果故这称为自性果显发。词义解析为：恶人之性、自之性、以彼极清净。
252
生因与知因，
二种因应知；
彼等善修治，
说为修饰性。
252. 说明因说"生因"等。生因即有无形态即生等果的作者，知因即使已存在某者由某关系了知者，如是因应为二种。岂非于此何为装饰，仅是"以此作此"的自性说明，而无任何殊胜形态的语言修饰故配合差异说"善"等。彼等即能生果的因的善修治即增长即以殊胜性明显作如实说为修饰性即以结构装饰形态说，因为殊胜形态，而非以此作此。
252. 现在显示因修饰说"生因"等。生因即对任何所说"有无"的有无称为果的生因，及知因即以某关联使了知某已存在性的知因，如是因应为二种。此中说显果因时怀疑除了"以此因此果生"的自性说明外此处无殊胜形态修饰故说后半显示这是修饰自性差异。彼等即能显果的因的善修治即以殊胜性明显作如实说以修饰性即以修饰自性说即已知，或为诗人所求。如稻芽等的稻种等为所生的极助益生因，如已存在火等的烟等为某已存在性知因。修饰之性为修饰性。"以修饰性"依格律省音。
253
依有无作用，
及依心因力；
差异无量此，
仅显示少分。

253. 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.

254. 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.

254. 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.



我来将这段巴利文直译成简体中文：
253. 举例说"有"等。有即存在及，无即非存在及，彼等即作用依彼等力及，奇特即异于已知因令人惊奇的因依彼等力的差异即因差别无量即无限，因如是故此为彼等因的面貌显示，故由彼面能入因差异。
253"有"等。依有无作用即依称为有无的存在非存在作用力及，及依奇特因力即以违逆已知因的惊奇因差别，因差异即因差别无量即无边际故，此所说为彼等因的面貌显示即剩余诸因的进入门户显示。词义解析为：有与无、彼等即作用、彼等力差异、奇特即殊异与彼等因、彼等力、仅面即面、面与彼或普通、彼之显示。"仅"字用于限定或普通。
254
胜义显一味，
能摄诸人心；
牟尼此教说，
满意我心意。
作有因能作因。
254. 举例说"胜义"等。胜义自性即名色等的显示即一味即无伴作用者为如是。摄诸人心故为摄诸心牟尼此教说满我心意即心决定喜悦故这是作有因能作因因作满足存在的原因故。
254. 现在举例说"胜义"等。胜义显一味即具名色蕴处等最胜义显示称为无伴作用摄诸心即随顺言说成为境故摄一切人心牟尼此教说决定满我的心意。佛陀说法作前无满足的存在称为生起故称为能作因。而彼教说不仅以"满心意"显示而以"胜义显一味"作差异说故意为修饰。词义解析为：一与彼味、胜义显示即一味即一作用彼。作有因即作称为有的存在作用而行的能作因即生因。
255
智者共居住，正法常修习；
制伏诸根等，得灭除诸苦。
作无因能作因。
255"智者"等。与智者即具慧者共居住即结合及，正法即正觉所说的修习即练习及，诸根即眼等的制伏即以遮止趣境形态的胜利因缘，诸苦即称为五蕴的不生灭称为止息应有故这是作无因能作因因作称为不生灭的无的原因故。

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.



我来将这段巴利文直译成简体中文：
255"智者"等。与智者共居住即和合住及，正法即佛说的修习即不间断练习及，诸根即眼等的制伏即防止于色等境取净等及，以此等因缘诸苦即蕴处等的止息即不生灭或蕴般涅槃应有。词义解析为：数数修习。作无因即作称为苦止息的非存在作用而行的能作因因生称为非存在的不存在故称为生因。词义解析为：无为作用彼、能作与彼因。作有因从所说差异可知。
256
牟尼主月似，美好相庄严；
仅由面容知，意离诸恶净。
作有因能知因。
256"牟尼主"等。牟尼主为呼格。由你的与月相应即如月的美好性庄严即庄严的面容即知离诸恶即远离贪等的意即心善知即善了知故这是作有因能知因因表知了知存在故。
256"牟尼主"等。牟尼主啊由你的与月相应美好性庄严即以如月美好性美好性庄严的面容知你的意即心离诸恶即出离贪等烦恼善知即善了知。此中面具足意美好性关联而自已存在表知离烦恼了知存在故称为作有因能知因。词义解析为：以无差施设与月美即相似及、彼与彼美好性、以彼庄严、从恶出离。
257
善人莲花手，如何使收敛；
牟尼主足双，红色幼光触。
不合作奇特因。
257"善"等。牟尼主你的足的双的红色即幼即光即幼光聚以赤等善人的莲花手以可意等触即以舒展触摸如何使收敛即闭合，以合掌礼拜系不合。因幼光为莲开放因,而此特异幼光使莲闭合故因不合作用为不合作奇特因，如是应知于作有因亦然。
257"善"等。牟尼主你的足双红幼光即足双的称为红色新日光触善人莲花手即善人掌莲以自遍满性触如何使收敛即以手合掌形闭合。幼光除莲开放不作收敛,此光惊奇殊异故因作不合收敛存在故这称为不合作奇特因。词义解析为：作不合及、奇特与彼因。
258
收敛世间中，众生莲花手；
牟尼主足双，指甲月光明。
合作奇特因。
258"收敛"等。牟尼主足双中甲即月以可意等彼等光即光明在此世界中使众生的掌即莲花以可意等收敛即以作礼手合掌形闭合故为合作奇特因因从月莲收敛合宜故。如所说方式亦然。

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.

259. 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.

259. 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.

260. 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.



我来将这段巴利文直译成简体中文：
258"收"等。牟尼主足双指甲月即正觉者足双中称为指甲列的月的光即光明在此世界中使众生掌莲收敛即以手合掌形收敛即作闭合。因作应以月光作的莲收敛存在及以如月光的其他未见殊异光作平常月光应作作用故这称为合作奇特因。词义解析为：掌与彼等莲及、牟尼主之足双、其中指甲、彼等即月。
259
已说诸词义，次第复说者；
说为诸数量，如数及次第。
259. 开始解释次第说"已说"等。已说即前说词义即事物某等的次第即不超说次第的复说即以他义说方式重说称为"数量"及称为"如数"而说。因应说故彼等为主以依彼故中性，因应随说复说非主故不摄阳性。"次第"亦说故性别变化。
259. 现在举说次第修饰说"已说"等。已说即初说词义的次第即不超已说次序的复说即依他义重说称为"数量"及称为"如数"而说，次第亦说。此中以前半随说已知复说后以后半制定不知次第即次第同义及数量如数二。此中为显示应制故引随说为非主，应制为主。因凡应制为主，它为非主，以此因说。故"说"依"数量、如数"二(因彼非主)为中性。依"次第"说为阳性。不依非主复说。词义解析为：不超次第及、数不超。
260
语笑游戏中，牟尼主胜利；
鸠鸟与莲花，近林又近水。
260. 举例说"语"等。牟尼主你的语笑及彼等游戏，这是说。胜利即以鸠鸟莲花败北鸠鸟即命命鸟与莲花，这是依所说复说。而依将说这亦仅是说，"鸠鸟林、莲花水"这是依所说复说。近即依止我想。如是由事物即有如是而设想。若如是设想何以如数耶？对此说—于何了知他修饰亦然。于彼依说而有复说中仅称数量为修饰因欲说彼为主故。于何不知他修饰，于彼应知唯一定次第。

260. 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.

261. Piyataramāharati ‘‘siyā’’iccādinā. Atisayena piyassa kassaci attharūpassa abhidheyyasabhāvassa yaṃ paṭipādanamākhyānaṃ hoti, etaṃ piyataraṃ nāma siyā.

261. 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.

262. 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.

263. 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.



我来将这段巴利文直译成简体中文：
260. 举例说"语"等。牟尼主啊你以语笑游戏即以甜美自然游戏及微笑游戏生的胜利即胜因鸠鸟即命命鸟与莲花即开叶莲花次第近林与水即依止我想。此中"语笑游戏"为说,"鸠鸟莲花"依所说为复说,"林水"依将说仅为说,因事实如是胜利鸠鸟等无依止林等因故以"似"字说。如是此非设想。何故?因诸修饰会合时说者所欲何何修饰,唯彼为主而说故。如是虽有设想修饰杂合因以说次第显示复说为主故这称为次第修饰。其他如是亦应如是见。词义解析为：语与笑及、彼等之游戏。
261
应有更可爱，任何义自性；
以超越可爱，一种而显示。
261. 说明更可爱说"应有"等。以超越可爱任何义自性即所诠自性的显示即说明,此名为更可爱应有。
261. 现在显示更可爱修饰说"应有"等,以超越可爱任何义自性即所诠自性的显示即说明,此显示称为更可爱即名为更可爱修饰。词义解析为：以超越可爱及、义即自性本质。
262
我生起喜悦，见你寂静者；
愿此时喜悦，唯再见于你。
262. 举例说"喜"等。寂静善士大牟尼你的显见即仅以入眼道及闻甜美言何喜我生起,此喜以时即以如是乐唯你非任何他,因谁名为其他如你,愿由再见而有。
262"喜"等。寂静善士如来啊从你显见入我眼境由何喜我生起,此喜以时即以如是刹那因无他如你故唯由再见你而有。此中以显示喜超越因成极可意境及见极贪而显示极喜义[极可爱喜义],说"此喜应有"因前时生喜不再有故取如彼喜如"彼即木匠、彼等即药"。
263
以所赞喻体，说明意向事；
此名略说义，因义摄略相。
263. 为说略说说"以所赞"等。以所赞即已赞叹喻体说明即说意向即置于意事即义，此具所说相称为略说。何故?义即所欲说的摄略即略说为相即自性，故从彼此随义名为略说即略说作。何故?此为属性自义作他义，而非以自义为主。

263. 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.

264. 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.

264. 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.

265. 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.



我来将这段巴利文直译成简体中文：
263. 现在说明略说说"以所赞"等。以所赞即已赞叹喻体即喻体事为具作因意向事即所欲义的说明即说因义摄略相即所欲说义摄略相故此具如所说相称为略说。此中摄所欲说义置于意而以其为喻义的赞叹显示置意故此称为略说。此中以词说自义为非主,所了知义为主。词义解析为：意向与彼事及、以略即略说说明及、略即相自相及、义之摄略相。
264
此以仅所别，异同能别性；
复有其他亦，异同能别性。
264. 显示彼差别说"此"等。此略说任何事以一般形相了知"此如是非他"由某功德等判定,彼为所别,彼仅由能别差异区分。异即不同因支分法于集中行故。同即同形能别者此亦有同能别。复有其他,非仅彼。云何?异与同能别者故为异同能别。但所别为异。
264. 现在显示彼略说差别说"此"等。此略说以仅所别即以功德等同法为具作因某喻事置意"此所喻事如是"从一般事别作差别所别异即别生,或以彼不同,同能别即具同能别亦有异同能别即具异同能别具异所别其他亦有。如是略说为二种。词义解析为：仅所别及,因支分有差别自性于集亦行故说异。同能别彼及,异与同及,彼等能别彼。
同能别：
265
净甘露流出，
珍宝藏处好；
甚深此大海，
我以福获得。
265. 举例二说"净"等。此大海即海洋以福即久习善根因我获得即得到,云何?净因世间言说于天阿修罗搅动不混毒故甘露即甘露流出故净甘露流出,大海。净因无丝毫过失触故极清净甘露即以无死称为甘露涅槃界流出因为教授者故净甘露流出,正法。珍即无过珍宝即珠宝等,彼等藏处即行处,大海。珍即佛等多种赞叹珍宝即称为三十七菩提分法,彼等藏处,正法。及甚深因无底故海洋正法及此获得而已说。此以仅所别异同能别因所别大海与所欲正法异,及以净甘露流出等能别依所说方式同故。

265. 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.



我来将这段巴利文直译成简体中文：
265. 现在举例说"净"等。净甘露流出因世间言说于天阿修罗搅海不混毒故为净甘露施者,因显示在智中行的喻体大海描述的正法故净甘露流出因不混丝毫欲贪等过失故极清净以教授施与所化者无老死涅槃故,珍宝藏处因无过故为珍即珠宝等宝的行处于大海分,于正法分而珍宝藏处为佛等赞叹称为三十七菩提分法宝的行处,甚深因自性无底,以一性等四种方式甚深此大海及此海及以心所取正法以福即前生积集善业我获得即得故因所别大海异于所欲说正法及,因"净甘露流出"等能别于二所别依所说方式同故此略说为以仅所别异同能别。
异同能别：
266
所欲义施者，
果花所庄严；
有荫此希有，
如意树升起。
266"所欲"等。此希有因具所说功德故为稀有如意树升起,云何?所欲即世间任何义施故所欲义施者,如意树。所欲即世间出世间任何义施故所欲义施者,胜者。精即最胜,如意树与胜者。果与花,以彼庄严,如意树。具荫即与违逆日月光形荫俱行有荫,如意树。而胜者具前说身可意等形荫故有荫。此以仅所别异同异能别因所别如意树异于胜者,因果花庄严义仅于如意树有,因所欲义施精性有荫性于二俱有依说方式故。
266"所欲义"等。所欲义施者即施与有情所欲世间无知物饰等因欲说在心住的胜者义的如意树描述所欲义施者即随顺施与有情所求世间出世间一切义者,精即因树中无如是树故最胜,精即因天等有情世间无如是殊胜有情故最胜,果花庄严即以适如意树果花庄严,有荫即具应遮日月光树荫,有荫即具青黄等六色光网,希有即前未生此如意树此现见劫树因有情福力于世间显现升起。因所欲说义胜者义所别如意树异及,因所欲义施精性有荫称为能别二共及,因果花庄严性仅树能别故此略说为仅所别异异同能别。词义解析为：所欲与彼义及、施彼及、以果花庄严及、与荫俱行。
267
正法以海性，
胜者以树性；
一切共诸法，
前此后彼三。

267. 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.

267. 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.

268. 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.

268. 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.

269. Bhedaṃ tassā dasseti ‘‘upamā’’iccādinā. Upamā abbhantare yassā, tassā bhāvo, tena ca, kiriyādivasena ca vividhā nānappakārā parikappanā idāni kamena udāharissāmi.



我来将这段巴利文直译成简体中文：
267. 解释彼二说"以海性"等。正法即正觉所说以海性即以如海功德故以海形说出即结合,即赞说义。胜者以树性依所说方式说出即得依语境观察大海等词。而依文脉如是了知生起,否则何以大海等词有法等有荫性。而差别于前"净甘露流出"等中一切任何彼处所说净甘露流出等共即同法即能别于二俱有,而于后说"所欲义施者"等中此三共[二共]与不共能别依所说方式。
267. 现在显示以彼二略说所说二义说"海"等。以海性即以海形正法即正等觉所说教法说出,以树性胜者说出。海如意树等词不以主要方式行于自所诠海树等义而由了知在智行义亦摄共能别而趣向于依文脉如是义了知故主要方式行于所欲说正法胜者义故意。因如是若彼等不以主要义行,大海如意树词如何显示正法胜者义故于彼二例中于前"净甘露流出"等前例中一切法即"净甘露流出"等一切能别法共即大海正法相同,而于"所欲义施者"等其他例中而此三即"所欲义施者、精、有荫"能别三共。而果花庄严性仅树独有,"希有"等仅能别。因如是以此不显示某树法性故说仅于其他为能别。
268
事以他行相，住说异于彼；
于何假设中，彼为假设说。
268. 说明假设说"事"等。事即有命无命的说即状态以他行相即依所欲说行相以他形住,彼即从彼如所住行相异即以他行相于何说中假设,彼为假设,假设即作异事住于此作。
268. 现在显示假设说"事"等。事即任何有知无知事义的说即行以他行相即从应假设行相以他现有行相住即行,异于彼即从彼现有行相以他非现有行相于何说中假设,彼称为假设。词义解析为：假设即作异事住于此。
269
依喻内部性，及依作用等；
我将次第说，种种假设说。
269. 显示彼差别说"喻"等。喻在内者彼之性,以彼及,以作用等及种种即种种行相假设现今我将次第举例。

269. 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.

270. 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.

270. 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



我来将这段巴利文直译成简体中文：
269. 现在显示彼差别说"喻内"等。以喻内性即因喻存在内及以作用等及种种假设我将次第举例。词义解析为：喻在内此假设及、彼之性及、彼等有多种行相。
喻内假设：
270
愿望破坏苦，
彼等极不动；
似将彼智者，
导入自在时。
270. 举例说"愿"等。以愿望破坏即"我们将使佛世尊入自在"于菩提树下所作希求破坏而苦恼得极不动自性以鼻端眼作极端故极端不作而坐的彼等天女如瑜伽女即魔女如是说已住的有心魔女相事的说,此作他说假设。智者即对天女亦以增胜爱欲态度游戏亦不动。彼世尊。瑜伽即诵咒修习,于彼精勤即以勤修时似导入自我依赖我想。此中以似字闻不应作喻疑,不作入自在的魔女似导入自在而假设。且有—
"似导智者入"说中,导入非喻性；
因作者作业,无喻所喻性。
虽作业假设此为喻内假设,非仅作业假设因显示魔女不动坐与瑜伽精勤相似,且如是坐业与智者即如是世尊不导入故假设。
270. 现在举例说"愿"等。愿望破坏苦即魔女以"我们将诱惑"于阿阇波罗尼拘律树(译注:菩提树附近一棵榕树)下坐世尊自作愿望不成就逼恼,极不动即具落鼻端眼无他行故无间作业。坐即禅修坐彼等天女如瑜伽女即称为爱欲不乐贪的魔女智者即以爱欲意图作诸多游戏亦不动彼世尊以瑜伽精勤即以称为诵咒瑜伽勤修时似导入自在即我想达到自己败时。此中以前半显示称为魔女有命事义的现有行相。复以后半设想彼等以非现有瑜伽精勤自在化。因魔女不动坐如瑜伽女诵咒故以能力了知魔女瑜伽女喻所喻性故此称为喻内假设。虽作"似导入"用亦不成作业假设。词义解析为：愿望之破坏及、以彼苦及、出动即动从此座及、极不动及、作业差别、瑜伽中精勤。
"似导入"此中不应作以似字闻表喻疑,因无称为正法功德差别关联唯作业无喻故。因说：
"似导智者入"说中,导入非喻性；
因作者作业,无喻所喻性。
"似导智者入"此中于了知导入非喻性即非喻体,因如是,作者作业即作者相应作业无喻所喻性即无喻体所喻体此为此因义。
作业假设：

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.

272. 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.

273. 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.

273. 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.



我来将这段巴利文直译成简体中文：
271
魔乘极高象，为战而升上；
恐胜者我想，寻路欲逃走。
271"象"等。为战极即过度高即高大象即象魔即自在天升上彼胜故义因畏胜者为逃走某隐藏处路即道寻我想。如是作业假设因升作业为寻路义故假设。
271"象"等。为战即为战极即过度高即具一百五十由旬长相应高德象即山环魔畏胜者为逃走路即无惧道寻即我想寻求。因诗人假设为战所作象乘为寻路故此称为作业假设。"极"虽有无数有数于文脉唯行于过度。
功德假设：
272
牟尼主足双，美莲花端严；
我想由摧坏，罪生红色红。
272. 牟尼主你美及彼莲花即莲及如彼端严于彼你足双红性即红色德,如是说已住无心红色相事的说,此作他说假设。罪即烦恼敌的摧坏即极压碎所生红即血,由彼生我想。如是功德假设因足双近红色德以"罪…乃至…红"假设。
272"牟尼"等。牟尼主啊你的美莲花端严即可意莲端严足双红性红色由摧坏罪生红我想即由摧灭自他相续罪所生血我想。因假设遍智者足中由前生得福业力所生红色为"由摧坏罪"故此称为功德假设。词义解析为：美与彼莲及、罪之摧坏及、由彼生及、彼与彼红及、红之性。
273
我想疑定必，似此等词说；
此或显说词，或由句了知。
273. 为说法故显示表假设词说"我想"等。如是此词集为首彼等"思、设想、考虑、如"等,以彼等此假设于某如所说显说即显示,而于某处由句了知即虽无我想等。
273. 为说法便故显示表假设词说"我想"等。以"我想、疑、定、必、似"等词此假设于某如此某处显说即显示,于某处由句即由具作业作者关系词集了知即虽无似等词结合仅由句能力即知。"我想"等五词以相违释说。词义解析为：如是此类词集为首彼等"思、设想、考虑、如"等。
隐含假设：
274
悲行流美丽，身出端庄光；
胜者你善人，导入百美味。

274. 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.

274. 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.

275. 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.

275. 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.

276. 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.



我来将这段巴利文直译成简体中文：
274. 举例说"悲"等。味即爱,与彼俱行有味。身。悲即悲悯的行即对苦有情境无间行,以彼有味,从彼。胜者你身即身体出端庄光令善人满足即满足彼人导入百味即有爱,如是如是身出端庄光令善人满足。于隐含假设因端庄光得味身接触自亦如有味对亲近善人导入百味而了知。
274. 举句隐含假设说"悲"等。胜者啊你悲行流味即由对苦有情境悲悯于自境无间行生爱从身即身体出端庄光即向十方出青等六色光令善人即作福上人满足导入百味即具爱性有爱性。于"导入百味"此中由闻"善人"关联而知。因悲爱柔身接触端庄光自亦由所依德成柔以自为境而行者亦作柔虽无似等为句隐含假设。此中无心端庄光事以"如悲行流味"等如是他行相假设。词义解析为：悲之行即再再行及、与味即爱俱行及、以悲行有味及、出与彼等端庄光及、善与彼人及、有味之性。
275
为作任何时，复由福力者；
获得他成就，彼说为专注。
275. 说明专注说"为"等。为作任何作业即敌破等开始即已备任何人由福力即善力因即善能力复成就即由能成故成就,从彼彼即或他,彼获得,即获得他因义。彼说专注,专注即专注。
275. 现在显示专注修饰说"为"等。任何为作即敌胜等开始任何者由福力即善力复有他成就获得即为彼作业成就有益他成就有获得,彼因获得说专注因彼作业专注即住故专注如是诗人说。词义解析为：由能成成就及、彼与彼他及、彼获得及、专注。
276
向破魔敌者，意彼师主时；
大地大声吼，此为作助者。
276. 举例说"魔"等。魔敌即魔有情的破即降伏向不背意者彼师主之助者即助始破魔作业大地此以大声即魔敌难忍大音吼即作。此中破魔敌为始作业,彼由福力地吼为他成就具足应配合相。;

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.

277. 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.

277. 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.

278. 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.

278. 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.

279. 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.



我来将这段巴利文直译成简体中文：
276. "魔敌"等。向破魔敌意即对称为魔有情降伏向心彼师主之助者即始魔胜之支持此大地以大声即如压魔心处难能忍受大音吼即作。此中生魔破为师主所始作业,为彼成就因之他因名地吼。词义解析为：魔即敌即敌及、彼破及、于彼向意者及、大与彼地。
277
不说所欲义，为成以他示；
净慧者说彼，为转说说法。
277. 说明转说说"不说"等。不说某所欲义即以布施等相不以直说作用说为成就即生彼所欲义以他即以他行相随顺彼生之示即说,彼净慧者说为转说。以转说即转说。
277. 现在显示转说说"不说"等。不说所欲即所爱如布施等形任何义不直说为成彼所欲义即生以他即随顺所欲说义他行相示即任何示说有,净慧者说彼为转说。词义解析为：以转说说及、净慧彼等。
278
开广场置财，无有守护人；
欲财随所欲，汝去若欲去。
278. 举例说"开广"等。财于开即无人覆故广场即显处置而且无守护。欲财即呼格。汝若欲去或财,随欲去即不直说欲取财以成就彼以托词说。转说。
278. 举例说"开"等。财即珠宝等开广场置即因无墙等围故于无障处任何人置且无守护。欲财者汝若欲财或去,随欲去因不直说"取财"如是以托词说故此称为转说。词义解析为：开与彼广场及、于彼置及、以守护无及、欲财及、欲即爱或与彼相应心不超。
279
如作诽谤时，作赞托词赞；
过表实功德，此中来亲近。
279. 说明托词赞说"赞"等。如诽谤即如显过作赞即说美,彼具托词赞相名托词赞。云何此中了知功德说"过"等。于此说差别如过显现。如是词等过表功德即神通等非任何过来亲近即住。诚即限定于此即此唯托词赞非诽谤。

279. 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.

280. 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.

280. 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.

281. Visesavuttiṃ vatteti ‘‘visesicchāya’’miccādinā. Visese atisaye kismiñcipi kāriyavisese icchāyaṃ dabbādīnaṃ yatra vekallassa abhāvassa dassanaṃ vacanaṃ, ayaṃ viseso nāma visesavutti nāma bhave.

281. 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.

282. Udāharati ‘‘na rathā’’iccādi. Subodhaṃ. Atra ca vijayopakaraṇacaturaṅgānīkalakkhaṇadabbābhāvena samatiṃsapāramitāsaṅkhatasambhārāvajjanasseva mārārivijayalakkhaṇo viseso vutto.



我来将这段巴利文直译成简体中文：
279. 现在显示托词赞说"赞"等。如诽谤即如显过作赞即作赞美,彼赞美作为名托词赞。若问因诽谤自性行赞故唯诽谤耶?于此此说差别中过表即如过显现功德即如是词用神通等功德来亲近即达功德自性住。词义解析为：以托词赞及、如过显现出现。
280.
能动全青莲，汝极具威力；
主以此程度，云何说汝德。
280. 举例说"能动"等。主汝全青莲即莲花及地轮如是巧妙为动即旋转此彼极即过度能即能者以此即以此量你功德差别即殊胜相云何以何因说。此中以显示动莲能力诽谤,而因显示动全地轮故以最胜赞结合此世尊获得大威力故为世界轮顶珠。如是托词赞极可爱,而此一切依双关生。
280. 现在举例说"能动"等。主汝全青莲即无余青莲林或地轮为动即震极即过度能即能,以此你功德差别即殊胜云何说即如何说。因青莲词表特殊莲故先诽谤,因彼词表地轮故作"具神通你此何差别"如是作最胜德赞。如是托词赞为胜,而彼一切依双关行。词义解析为：地之轮即轮。
281
欲差别此中，事作种性德；
见无缺之处，此名为差别。
281. 说明差别说说"欲差别"等。差别即殊胜于任何作业差别欲中事等于何处见无即无缺说,此名差别即名差别说。
281. 现在显示差别修饰说"欲"等。欲差别即于殊胜作业差别欲有时事及作种性德于何此说差别中见无缺即说无有,此名差别即应为差别说。词义解析为：缺之性及、彼见。
282
非车非象军，非马非步兵；
圣者胜魔敌，以资具舍故。
事差别说。
282. 举例说"非车"等。易解。此中以缺乏胜利资具四军相事故唯以称为三十波罗蜜资具舍说胜魔敌相差别。

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.



我来将这段巴利文直译成简体中文：
282"非车"等。车即最少有眷属三车军说故如是三车亦无。象即依所说方式称为军三象亦无。非马三如是称为军三马亦无。步兵非最少有武器四人军说故如是四人步兵亦无。虽然圣者以资具舍即以作意三十波罗蜜法故魔敌即魔对手已胜即降伏。此中显示作胜利资具住车军等事缺乏故说敌胜自性资具作意差别故此名事差别说。车名四人眷属,如是三车名车军。而象有十二人眷属,如是三象名象军。马三人眷属,如是三马名马军。有武器四人名步军。此中以立车等如以速足力行战斗者以足近说为"足"。车等量说三而于军处显示虽不说人量但最少四人名为军由文脉知四。若不然?由有武器人说步兵词以"步兵等"复数形成故"车非、象非、马非、步兵等非"如是结合。词义解析为：事差别说即以事遮遣事说差别差别之说及、以事遮遣差别说及。作业差别说等三亦如是应见。
283
非系眉头皱，亦非动唇齿；
圣勇胜者自，造作破魔敌。
作业差别说。
283"非系"等。眉皱即眉破由忿生非系非作,唇齿覆亦非动即非忿动。虽然而胜即最上圣勇自作魔敌破即败。显示以离眉皱系等作业无变异胜相差别。
283"非系"等。眉皱即忿变异眉破亦非系非作,唇齿覆即齿覆亦非动非令动。虽然胜即最上圣勇即具圣德勇德如来自作破魔敌。此中不作眉破作等作业说无变异破魔自性差别故此名作业差别说。词义解析为：眉之皱即曲及、魔即敌及、彼等破。
284
非方明显光，非遍世光明；
虽然胜善说，能除暗黑暗。
生性差别说。
284"非"等。于十方明显即遍光非有。于世即一切遍即广光明非有。虽然即于差别欲,虽无彼生性善人善说即称为正法最即极除暗即因缺乏善不善故慧眼暗即痴暗故名除暗。显示光能除暗能力离故善说差别。

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.

286. Ruḷhāhaṅkāraṃ vadanti.

286. 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.

287. 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.



我来将这段巴利文直译成简体中文：
284"非方"等。于方明显即遍光亦无,遍世光明亦无。虽然善善说即正法最极除暗即对能判善不善慧眼暗黑痴暗除即有。此中遮遣能破暗光生性等说善说除暗称差别故此名生性差别说。词义解析为：遍世及、痴即盲痴、因如暗故盲即暗及、彼除及、善人善说。
285
非粗非坚硬，牟尼主你语；
虽然深掘除，人众慢无根。
功德差别说。
285"非粗"等。牟尼主你语非粗即非粗恶,或非坚即坚硬亦非。虽然即虽无如是粗性等功德人众即人群慢深即坚作无根掘。以否定铁钩中成就粗性等功德显示牟尼主语差别。
285"非粗"等。牟尼主啊你语粗即粗恶非有,或坚非有。虽然人众慢即人群依生等行傲慢深即坚作无根即不留根掘。遮遍能掘铁钩等得粗性等功德说佛语称为掘慢自性差别故此名功德差别说。词义解析为：无根彼掘及、人之群及、彼慢。"深无根"因为掘作业差别故深无根掘作结合。
286
显示极光辉，勇士寿勇性；
智者说此语，名增上自高。
286. 说增上自高。
286. 现在显示增上自高说"显示"等。勇士性勇性即勇性勇士性极光辉即极光辉于何语显示,如是语智者即诗人说为增上自高。词义解析为：勇士与勇及、彼等性及、增上即上升自高于此说差别。
287
调伏难陀龙，于我见作用；
子等敬我足，备此等事有。
287. 举例说"调伏"等。难陀优难陀龙王具无量大威力调伏即调伏我即我具无边忆念无量威力历史名声亦见他作用即示作用何用,无何用,因我足敬即敬足于如是事备即系腰带有即存在,因此应结合。
287"调伏"等。难陀优难陀龙王调伏即作调伏见作用即具三界行威力及具行名声群我于如是示作用何用。因我足敬即敬我足于如是事备即备足子等即多有,故。此中显示以心自在极光辉勇士性勇性。词义解析为：作用之见及、于足敬。
288
一词多义说，称为双关语；
由词句不分，三种此所说。

288. 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.

288. 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.

289. 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.

289. 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.



我来将这段巴利文直译成简体中文：
288. 说明双关说"双关"等。多即异义其义故多义。以一即同词即形俱即结合何语说如是随说彼说为双关,因以任何形式连结譬喻所喻相义故。此如是相双关说三种。如何?由不分词句等力即不分一词为词尾等其他形于何,彼即句因具句相。彼为首彼等,彼等力义。
288. 现在显示双关修饰说"双关"等。多义一词俱即因二处共通以同语形结合何语有,彼名双关。彼又因以任何正法形式为譬喻所喻诸义相连即互相触住故名双关。此说相双关由不分词句等力即由具未作变化词尾等词句具句相句差别说三种。词义解析为：多义其者及、一与彼词及、以彼俱及、不分词于何及、彼与彼句及、彼首彼等不分词句及、彼等力差别。
289
除暗黑拉引，升上大兴起；
世尊放光鬘，觉醒诸人众。
不分词句双关。
289. 举例说"暗黑"等。此世尊即日与大牟尼。其中日先除暗黑即除自性暗,而大牟尼除暗黑痴暗。拉引即可爱日与大牟尼,日升上大兴起即大升起山,而大牟尼升上大兴起即登上大起即正等觉获得形。光鬘即有光鬘故光鬘,日与大牟尼。觉醒人众即以离睡或以离烦恼睡觉醒照耀。不分词句双关因无破坏如住二处配词故。
289. 现在举例说"暗"等。升上即登上或获得大兴起即大升起山或称为一切知位大增上,除暗黑即破坏遍轮围胎自性浓暗或称暗因作慧眼盲故说为暗之痴,拉引即因彼可爱光鬘即具自光鬘觉醒即觉醒具自性睡或烦恼睡诸有情人众此世尊即日天或具六分德佛照耀。因二分词同性住故此为不分词句双关。词义解析为：盲与彼暗及、彼除及、大与彼升起山及、大与彼升起增上增长及、光之鬘及、彼其有及、分即吉祥日其有及、分即吉祥欲等行相师其有。称为不分词句双关。又此中其他义相连故双关。"分词句双关"等亦应以此理了知。
290
秋明余光照，等引尽圆满；
莲池觉悟开，智者悦众生。
分词句双关。

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.



我来将这段巴利文直译成简体中文：
290"秋"等。有甘露故智者，即月。有善即一切知智形慧故智者，即正等觉。秋即秋时生余即无垢光即光彼者，即月。对他给涅槃精要故秋，余光照即如手中余果般光照遍知所知彼者，即正等觉。善即正因次引故引尽即黑分彼者，即月。等即寂灭引尽即损因得烦恼敌尽故彼者，即正等觉。莲池即莲光觉即开彼者，即月。以地作喜故莲池，觉即悟四谛彼者，即正等觉，悦人众即人群。此分词句双关因由所说方式词分故。
290"秋"等。秋即秋时生,或给所化涅槃精要,余光照即无垢光,或因具无垢光鬘如是顶光,或秋余光照即秋时生无垢光,或所化涅槃精要给无垢光,或秋余光照即涅槃精要给如手中果知所知。等引尽即于黑分善次引尽或圆满月,或引等称寂称烦恼损尽。莲池觉即具开莲,或具生称地依诸人喜四谛觉。智者即因具称甘露不死彼名月,或因具善慧彼名正等觉。悦人众即人群。因二分破词配义故此分词句双关。词义解析为：秋生秋,月。给精要故秋,世尊。"秋"此为"光照"词差别。余即无垢光彼月及、地顶光及、余光彼师及、秋余光照彼月或世尊及、秋如余果光知所知彼世尊及、善即正引尽分损此及、等即寂引尽损从烦恼敌彼及、莲处及、彼等觉开彼及、作喜故喜处。地喜处及、彼觉四谛觉彼及、月有甘露不死及、正觉有善慧。
291
等持性调御，不卑伏慢骄；
善逝愿清净，护生彼导师。
分不分词句双关。

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-

我来将这段巴利文直译成简体中文：
291"等持"等。善即正立置自调御即于一切自境无碍行力彼者,即金翅鸟。调御即由离身心行力调伏彼者,即正等觉。此不分词。非下即蛇主等,彼等慢压即非下慢压,即金翅鸟。压非下即最上人等大梵天等慢即非下慢压,即正等觉。善去即行海破水合从最先升起能力相应彼者,即金翅鸟。善行彼因龙行故善逝,即正等觉。不分词。彼鸟等导师,即金翅鸟。给毒故清净众生即龙界愿以不害力护,彼调即调所化故导师,即正等觉。愿护众生即一切有情界清净即不退。此分不分词句双关因如说方式词二混故。
291"等持"等。等持性调御即具正立置身于自境行,或具正立置心调伏,非下慢压即压龙王慢,或压非下即最上梵天等慢,善逝即因翼风力分海水二于彼水未成多时往龙宫取龙能行故善行,或一切善多种行,导师即鸟导师彼金翅鸟王愿护清净即因猛毒故给毒众生即龙界以不害力护。或导师即调所化彼正等觉愿护众生即一切有情界作清净即勇敢以除无益置有益护。因二分具"非下慢压"等分与"等持性调御"等不分词故此分不分词句双关。词义解析为：自调御及、等持自调御彼金翅或如来及、非下主导师及、非下龙王慢及、异下他非下最上、彼等慢及、彼压及、鸟导师及、调所化人。第二分"清净"为作业差别。
292
违不违分异，作业有限他；
限遮说不违，即使有相违。
293
如理养育等，双关词生等；
此等于例中，性相当显明。;

3. 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.

294. 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.

294. 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.



我来将这段巴利文直译成简体中文：
3. 为显示未说双关差别总说"违"等。违不违分异作业即具违与不违与不分作业三双关,及他即另有限即具限定双关,及限遮说即显示遮止限定说双关,及不违即二分无违双关,及违即二义违双关,词生等即由词生由句生如理养育等双关于此等双关例即称为例示中性即自性或彼等相将显现,因由将示例理解相故不另说义趣。词义解析为：违与不违与不分及、彼即作业彼等双关及、限即限定此有及、限遮即遮止彼有及、彼说即说彼双关及、非彼违有及、养育如理及、彼等彼譬喻双关等及、从词生及、彼等彼句。
违作业双关
294
自制转世间，全具美争者；
魔敌失灭时，法王显威光。
294. 从彼依次示"自制"等。全世间自制转魔敌与法王,美即可爱争即斗魔敌,争即身圆满法王,彼等中魔敌失灭即依菩提得败力失灭,而法王遍善显威即依遍三界言胜声威力等生。此违作业双关因失灭显威互相违故。
294. 现在依总说次第举例"自制"等。全世间自制转即因令作无义于自制转,或令全世间作益于自制转美争者即可爱争斗,或具可爱身圆满魔敌失灭即依菩提树得败力达失灭,而法王如来显威即依遍三界胜声力威。因失灭与显威作业互相违故此名违作业双关。词义解析为：自之制即自在及、美可爱争即争论或身彼。
不违作业双关
295
自性甘美生，福德差别起；
众闻牟尼语，并见不死法。
295"自性"等。自性即甘美即爱语,甘美即不死,福差别起即增长,以彼生,或彼者,牟尼语即称为正法众闻,见彼不死此不违作业双关因闻见不违故。

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.



我来将这段巴利文直译成简体中文：
295"自性"等。自性甘美即不作"我将作甘美语"作用亦甘美故本性甘美,或因任何缘未生故离特殊行亦本性胜,福德差别起生即福德差别说牟尼某善差别增长所生,或所化众为涅槃意所作善差别增长所缘所得牟尼语即称正法众闻,众即所化众见不死即涅槃。因闻见作业互不违故此不违作业双关。词义解析为：自之性及、以彼甘美、甘美及、福即差别及、彼起及、以彼生彼。
不分作业双关
296
为除暗黑故，
及自性甘美；
胜者以语光，
令众心欢喜。
296"暗黑"等。除暗黑即痴称或自性暗黑故除暗黑,语与光。以彼自性光,及光辉胜者令众心意欢喜此不分作业双关因具以语光一欢喜相作业故。
296"暗黑"等。为除暗黑即除痴暗或自性暗及自性甘美即自性耳乐,自性眼悦以语光即身光胜者令众心意欢喜。因与一欢喜性作业结合二作具语光故此不分作业双关。词义解析为：除暗黑及、以自性甘美。
有限双关
297
黑性唯发眼，弯曲唯眉发；
手足唇光红，唯在牟尼主。
297"发"等。黑性唯发眼,非心,黑性功德与恶性相连。弯曲唯眉,非意向,弯曲弯性与欺性相连。光红唯手足唇,非心,光红功德与贪相连。"牟尼主"于"黑性"等一切应结合。有限双关因用"唯发眼"等限定词故。
297"发眼"等。牟尼主黑性唯发眼有,称为黑性不善非心。弯曲唯眉,非意向。光红唯手足唇,非于任何事。因"唯发眼"等中有称为限定词与黑性俱恶性,与弯功德俱诈性,与赤功德俱贪相连故此名有限双关。词义解析为：发与眼及、黑之性及、弯之性及、手与足与唇及、极赤之性。
限遮双关
298
唯手足唇中，见你有赤色；
或者见此色，主亦善德中。
298"手"等。主你唯手足唇有赤即善赤色见,非心,赤色即赤色与欲贪相连。此限定遮。或如何限定,因彼此赤即离染相唯于善德中见。故如何限定为此限遮说双关。

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.



我来将这段巴利文直译成简体中文：
298"手"等。主啊你善赤色即善赤色唯手足唇见,心贪则不见。或彼此赤即欲作善欲性亦于善德即善人戒等德中见。因具"唯"示限定遮"或"语及以称赤色贪相连故此限遮说双关。词义解析为：善即善贪。
无违双关
299
具相极端美，
威光定兴起；
世主胜烦恼，
沙门主光耀。
299"具相"等。与相即自性或三十二胜士相俱行具相,月与牟尼主,极端美彼及,威光即日具特殊光及,定兴即日日升光相彼者定兴,日,定即坚兴起正等觉正觉性彼者定兴,牟尼主,世主即梵天与牟尼主,胜烦恼即以禅喜力胜身心恼彼者,梵天,胜烦恼即得最胜道智十种彼者。彼宝主即上宝,沙门主牟尼主光耀应结合。此无违双关因相端美等二处无隔故。
299"具相"等。具相即具相,极端美即具极美相,或具三十二大士相极具光等,威光即具称破暗大威力,定兴即日日清晨定升空,或具无间行佛威具称坚一切知位增上,世主即成梵,胜烦恼即以禅喜胜身心苦,或成三界主以第四道智灭十种烦恼,沙门主彼上宝光耀即光,或沙门主光耀即照。因"具相端美"等二词无违及第一句月第二日第三梵第四宝与一切知义相连故此名无违双关。词义解析为：与相俱行及、极善分即吉祥或吉祥欲等彼及、威彼有及、定兴彼及、世主主及、彼胜烦恼及、宝或沙门主。
违双关
300
无等亦平等，世主最上人；
有悲亦无悲，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.

301. 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.



我来将这段巴利文直译成简体中文：
300"无等"等。无等彼王德等故无等,某王等,"无等"即因世一顶宝性牟尼。其中当无等王等时,则世间平等相违因彼无等性。而字显示相违。另一分不违,因世间提婆达多等违有情与罗睺罗等无违有情平等,因此即相违显相违。世主即梵天与牟尼。其中"梵天最上人"相违因彼天生性。另一分无障碍因彼最上人性。悲即施,与悲故有悲,某人。与悲行故有悲,牟尼。其中施者人于恶人如何无悲相违。牟尼于恶贪等无悲相违。故牟尼此如说行即性奇异此以说方式显示违双关。
300"无等"等。无等即无比某王等世间平等即相等,或即离同等人于罗睺罗贤提婆达多等一切世间以无亲厌平等。世主即成梵最上人即人胜,或即成一切世主即最上人。有悲即以施即施相应于恶即极恶无悲即离施,或即具悲于不善无悲。牟尼此行即性奇异即王等无等平等性,及成梵最上人性,及某具施人离施性相违。故因王梵人与牟尼相连此名违双关。前前分相违为后后分除。前分而字显相违,后分限定。词义解析为：无等彼及、人与彼最上及、与悲悲行及、无悲悲彼。
如理养育词双关
301
轮回苦所击，降服众人于；
欲得极乐于，你不死与者。
301. 举例说"轮"等。轮回即无间行蕴相续即苦以苦性等,以彼击即打击众人,给不死乐即不死涅槃故不死与者为呼格,于你降服即以敬意欲得即极欲乐即离苦生身心乐极得即获。此中不死即甘露与涅槃,不死与者即乐苦所击为适宜故"给不死"词于所证事如理养育故此如理养育词双关。首字摄譬喻双关等。
301"轮"等。轮回苦所击即为称蕴界处无间行苦所击众人,不死与者即甘露与者或涅槃与者如来于你降服即以敬意低头欲得即所欲乐即身心乐极即过度获即受用。不死与者令苦者乐者此即适宜故二义表示"给不死"词于如是人给乐养育如理故此如理养育词双关。词义解析为：轮回即苦及、以彼所击及、给不死甘露或涅槃。
302
与有功德事，等同作于某；
所有赞叹者，说彼平等合。

302. 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.

302. 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.

303. 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.

303. 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.

304. 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.

304. 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.



我来将这段巴利文直译成简体中文：
302. 配合平等合以"功"等。功即法善或不善,以彼有即诸事俱同作即虽事不同升起如是性为某人等赞叹贬义所有赞说,彼平等相即平等合说,因欲说功德如是等平等合证故以彼义平等合如是二种行。
302. 现在显示平等合庄严以"功德"等。与功德即与美不美任何功德诸事,同作即于实不同以同性知升起作,依某人等赞或贬所有赞说即说功非功,彼说平等合。词义解析为：具功德及、与同功德俱及、彼日光鬘世尊等有及、彼性同功德关系。此中因同功德词义因彼功德关系平等合性故显示彼说差别以彼义平等合应知。
303
得喜悦世间，
得光明圆满；
以彼日光鬘，
世尊破黑暗。
303. 举例说"得"等。破黑暗故破黑暗。日光鬘即日与或正等觉以彼作具或因具世间即有情界,得喜悦即喜如是及,得光明圆满如是。此中应配合与与喜等功德日光鬘同作依世尊赞说相。
303. 现在举例说"得"等。破黑暗即击暗日光鬘与世尊以彼作具或因具,世间即有情界得喜悦即得喜及得光明圆满。此中与具给喜作光称功德日同作依世尊赞说功德。词义解析为：得喜悦彼及、光明圆满及、得光明圆满彼及、破黑暗。例中虽未显示应知以具不善功德某事同作某应作贬亦如是见。
304
以作他义者，某似彼果报；
显示或非有，或有彼譬喻。
304. 显示譬喻以"他义"等。他义即对待所示其他某适事以作者以某事因具,以彼他义相似等果某非有即不欲或有即欲显示即证,彼如是相譬喻应。
304. 现在显示譬喻庄严以"他义"等。他义即从所示异称适作事以作即作以某事与彼相似即与彼他义等非有即不欲或有即欲某果显示即以诸事证,彼如是果名譬喻。词义解析为：义与彼他异及、与彼他义相似及、显示。
非有果譬喻
305
沙门主兴起，诸恶趋败亡；
与法王相违，显示难归依。;

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.

305. 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.

307. Mahantattamupadasseti ‘‘vibhūtiyā’’iccādinā. Vibhūtiyā sampattiyā adhippāyassa vā ajjhāsayassa vā paramukkaṃsataṃ paramātisayabhāvaṃ yātaṃ upagataṃ mahantattaṃ nāma īritaṃ kathitaṃ.

307. 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.



我来将这段巴利文直译成简体中文：
305"兴起"等。沙门主大牟尼兴起即出现故诸恶即贪等趋败亡即灭,说为败亡。以兴起先恶败亡他义相似果显示。作什么?法王即不离法王,与牟尼主相连,与彼相违,恶即违终际归依彼者,彼性,彼等显示即此法王违因非有果譬喻因败亡不欲故。
305. 现在举例说"兴起"等。沙门主牟尼主兴起即世间出现故诸恶即贪等与法王相违即与具王法诸王,或与法主牟尼主相违难归依即不欲归依显示即显趋败亡即达衰落。此中前半显示以兴起先称恶败亡他义,后半显示与彼相似违因称难归依非有果。此法王违因非有果因败亡不欲故。词义解析为：沙门主及、具法王或法中王及、与彼相违及、恶即异终际归依彼等及、彼等性。
有果譬喻
306
头上置足于，
希有莲花此；
胜稀有性于，
世间令知胜。
306"头"等。希有即为受世尊莲足双破地升起具希有功德莲花头上即顶上置足彼者胜者。以莲上置足相他义相似果显示。令知自最希有性。此有果譬喻因显示胜希有义欲故。
306"头"等。此胜者希有即为受自足破地升起故值击掌莲花头置足即顶安足于世间即有情界令知自最希有即极希有功德。此中以希有莲花顶置足称他义令知最希有性此与彼相似有果因显示胜希有义欲故。词义解析为：头上置足彼及、值击掌群故及、最即最上希有功德彼及、彼性。
307
威力或意向，最胜性达到；
彼说为最大，超卓性状态。
307. 显示最大以"威力"等。威力即成就或意向即意乐达到最胜性即最胜性名说即说。
307. 现在显示最大庄严以"威"等。威力即成就或意向即意乐达到最胜性即过胜性某最大应,彼说为最大。词义解析为：大之性及、最胜过越彼及、彼性。
威力最大
308
皇冠宝光影，映现遮阳具；
昔时胜吉祥，菩萨大出离。

308. 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.

308. 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.

310. 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.

310. 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.

311. 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.



我来将这段巴利文直译成简体中文：
308. 举例说"皇冠"等。大出离昔即前菩萨摩耶天女子得最胜即不共他吉祥即威力。如何?皇冠即冠以宝光影即美映现遮阳具即白伞彼者如是说威力最大以"遮阳具宝光映现"。
308. 现在举例说"皇冠"等。菩萨即最后生大菩萨大出离即从出离昔即前皇冠宝光映现遮阳具即冠宝光染白伞得最胜吉祥即威力体验。此中以冠宝耀光白伞映现说故为威力最大。词义解析为：皇冠中宝及、彼等光及、以彼映现染遮阳具彼。
意向最大
309
系缚菩提中，菩萨为众利；
舍离爱味缚，乃至罗睺母。
309"系缚"等。以爱即亲爱性生味即贪缚于自罗睺母即妙光天女,何况其他年轻女,舍即不顾成不着为众利即世出世增长菩萨悉达多于正觉即一切智智即系缚着,即于彼执意。最大即最胜以如是女宝不着相显现。
309"系缚"等。彼菩萨舍离爱味缚即以称亲爱性贪缚罗睺母即妙光天女为众利即众世出世义于正觉即一切智智系缚即着。以于如是女宝不着说故说菩萨最胜意向最大。词义解析为：正等觉以此及、觉中系缚及、众利及、爱即亲爱性生味贪及、以彼缚。
310
隐藏可赞事，显示他某事；
或等或不等，于彼说欺瞒。
310. 说欺瞒以"隐藏"等,隐藏即舍弃某可赞事于彼可赞不等即异即不似他某事若显示诗人说后彼欺瞒说为制定。
310. 现在显示欺瞒庄严以"隐藏"等。隐藏某可赞事于彼可赞等即相似或不等即不似他某事若由诗人显示,彼说为欺瞒。词义解析为：以此说欺瞒可赞。
不等欺瞒
311
前无一千中，亦无五者中；
魔在他众中，彼此千十增。
311. 举例说"前"等。魔即欲于如是即于贪等如性牟尼前即面前有千箭故一千中及无。有五箭故五中及无说可赞魔此隐藏。彼即胜三界者。他众即余染着众此箭十增即以十倍千,何况不然胜三界说因隐藏魔显示以十千显外事故此不等欺瞒。

311. 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.

313. 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.

313. 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.

314. 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.



我来将这段巴利文直译成简体中文：
311. 现在举例说"前"等。魔于如是即于得失等无变如来前即面前一千中即千箭亦无,五中即五箭于如是除五箭无。他即善逝面前如是等余染污中彼三界胜者魔此箭十增即以十数增千即成一万。因隐藏可赞魔显示以一万数计算他称箭事故此名不等欺瞒。词义解析为：有千箭彼及、有五箭彼及、以十增。
等欺瞒
312
从事于论争，
牟尼主面月；
此非满月轮，
此意生遮盖。
312"论争"等。意生即欲。此等欺瞒因隐藏满月显示伞故。
312"论争"等。以牟尼主面月即一切智面月从事论争此现见满月非。何而此月轮是意生即无体生起遮即举白伞。因隐藏可赞月轮显示彼他月似伞故此说名等欺瞒。词义解析为：牟尼主及、彼面及、月似月即牟尼主面月及、遍满及、意生。
313
以随他等事，厌离此所作；
赞若未作此，名未作赞叹。
313. 显示未作赞叹以"随"等。随他即随从某他,彼等彼等以厌离即离染于未作即未近智境此即于某事所作彼赞即称赞,彼此未作赞叹应。
313. 现在显示未作赞叹以"随"等。以随他等即随从任何他等以厌离即达厌于未作即未得智境此即此某事所作彼赞即称赞叹有,彼此名未作赞叹应。词义解析为：随他及、彼等彼等害他等及、非作及、罗字连音、于未作作赞。
314
鹿众住林中，不依他安乐；
无勤而获得，水草芽等物。
314. 举例说"乐"等。以水草芽即草芽生。首字等树枝等。如何?以无勤即无随从苦等得即应得。以不随从他为性故不依他。背离悦他心劳苦鹿众于林中乐即无乱住。此中以厌离随王苦近鹿性赞叹。

314. 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.

315. Ekāvaliṃ kathayati ‘‘uttara’’micchādinā. Yattha vuttiyaṃ uttaraṃ uttaraṃ upariṭṭhānamupariṭṭhānaṃ pubbassa pubbassa visesanaṃ vidhinisedhanavasena ekāvali nāma siyā. Ayaṃ ekāvali vidhinisedhato vidhivasena nisedhanavasena ca dvidhā.

315. 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.

316. Udāharati ‘‘pādā’’iccādi. Sugammaṃ. Ettha pādādīnaṃ visesyānaṃ nakhālirucirattādividhānena visesanena visesitabbattā ayaṃ vidhiekāvali.

316. 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.



我来将这段巴利文直译成简体中文：
314. 现在举例说"乐"等。鹿即鹿不依他即依生活不依他以无勤获得即因无他占故离他随从劳获得以水草芽等即水草芽树藤枝等于林即所欲林中乐住即作乐住。此中某以达王随从苦虽未得鹿生活亦赞叹。词义解析为：以不随他为性及、无勤性及、以彼应得及、草之芽及、水与草芽及、彼等枝等首。
315
上上彼处为，前前之修饰；
名为单串此，二分制与遮。
315. 说单串以"上"等。彼说中上上即上位上位前前修饰以制遮名单串应。此单串以制遮即以制与以遮二分。
315. 现在显示单串以"上"等。彼说中上上即上上位词为前前修饰即前前词以制遮修饰,彼名单串应。此单串以制遮即以制遮二分。上前以位譬喻说位即词。词义解析为：前前之修饰及、以此一系连词及、制制与遮遮及。此中"上上"及"前之前"以次修饰被修饰德于扩展欲造语,被修饰德仅所达。
制单串
316
足具爪列美，
爪列光芒耀；
光破暗唯一，
味光主庄严。
316. 举例说"足"等。易解。此中因足等被修饰以爪列美等制修饰应修饰故此制单串。
316. 现在举例说"足"等。主足以爪列美即以爪列悦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无伴作用光主庄严。此中因足等前词以爪列美等制上上修饰修饰故此名制单串。词义解析为：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。
遮单串
317
不知足比丘，非有知足非；
住处所打击，非众生所造；
无尽苦恼因。
317"不知足"等。不知足即以四资具知足某比丘名即非有。以住处即贪打击彼,彼知足名非。彼于众生即众生无尽苦恼因非,彼住处名非。因不知足等以比丘性等遮修饰行故此遮单串。

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.

318. Aññamaññamāha ‘‘yahi’’miccādinā. Yahiṃ sadisattaṃ vinā eva vatthunaṃ padatthānaṃ aññamaññaṃ bhūsiyabhūsattaṃ, taṃ aññamaññaṃ nāma vibhūsanamalaṅkāroti.

318. 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.

319. Udāharati ‘‘byāmaṃsu’’iccādinā. Subodhaṃ.

319. 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.

320. Sahavuttiṃ vadati ‘‘kathana’’miccādinā. Subodhaṃ.

320. 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



我来将这段巴利文直译成简体中文：
317"不知足"等。不知足即于衣等四资具中所示十二种知足之一不知足比丘即非有比丘名。住处打击即为贪所击知足非。彼于众生无尽苦恼因即彼于众生无边苦恼致非,彼住处非。因不知足等以比丘性等遮方式修饰行故此名遮单串。不知足词以与比丘俱一切众生集共性住,非比丘故于比丘外一切众生称支分立故"不知足"为被修饰,"非比丘"此为修饰。余亦以说方式如适应配合修饰被修饰性。词义解析为：不知足及、以住处击及、无边彼等及、彼等与彼等苦恼及、彼等引及。
318
彼处能装饰，事物互为饰；
无须有相似，彼名互庄严。
318. 说互以"彼"等。彼无相似事即词义互为能装饰被装饰性,彼名互即庄严饰品。
318. 现在显示互饰庄严以"彼"等。彼庄严中无相似事物互为能装饰被装饰性即能庄严被庄严性,彼为互饰。词义解析为：能饰与饰及、彼等性及、互及。"互"此中第六声末无数不变词,有数处作"能饰被饰性"此修饰说。依被庄严庄严事及,依彼被庄严事及名互。显示庄严亦以彼义彼名。
319
一寻光轮以，牟尼世亲者；
获得大光辉，彼亦由彼同。
319. 举例说"一寻光"等。易解。
319. 现在举例说"一寻光"等。一寻光轮即一寻光轮以世亲彼牟尼作具获得大即大或应供光辉即美,彼牟尼以彼一寻光轮同光辉获得。此中互不似一寻光轮牟尼称二事一寻光轮前句为被庄严,牟尼词义为庄严。后句此二倒为被庄严庄严。词义解析为：光之轮及、一寻即光轮及、世亲彼及、彼似见。
320
说作用功德，俱有性表达；
应知名俱说，如彼之举例。
320. 说俱说以"说"等。易解。
320. 现在显示俱说以"说"等。作用功德即二俱有性即俱性说名俱说应知。如彼举例即彼举例如将说方式见。词义解析为：俱即同生及、俱有性说表及、彼之举例。俱有即月光爪光等词义。如是亦以彼等彼俱性于何作用功德生故俱性为作用功德说为"说作用功德俱有性"。
作用俱说

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.

321. 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.

323. Virodhaṃ vibhāveti ‘‘virodhīna’’miccādi. Virodhīnaṃ aññamaññaviruddhānaṃ kriyādīnaṃ yattha vuttivisese saṃsaggassa sannidhino dassanaṃ, kimatthaṃ? Samukkaṃsassa atisayassa abhidhānatthaṃ kathanatthāya, sā ayaṃ virodhitā virodhīti matā.

323. 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.



我来将这段巴利文直译成简体中文：
321
师爪光与同，月光共闪耀；
彼面月与同，月亮共舒展。
321"闪耀"等。同即俱,彼师面月。余易解。此中因闪耀舒展二共同作用俱有性作故此作用俱说。
321. 现在显示如说举例以"闪耀"等。师即师爪光即爪光与月光同闪耀,彼面月与月同舒展。此中因说二词义共同闪耀舒展作用俱有性故此名作用俱说。词义解析为：月之光及、爪之光及、彼师面及、彼即似月故月。同即同义不变词。
功德俱说
322
胜者兴起与，恶人心俱染；
罪恶方位与，善人心俱净。
322"胜者兴起"等。以胜者兴起作具,或因具与恶人心俱罪染污,与善人心俱方位即十方极净因无垢光鬘环绕故善人心罪远离。此中因染性与极净性正理关系俱有性说故此功德俱说。
322"胜"等。以胜者兴起即破魔世尊出现,以作具或因具罪即贪等法与恶人心即恶人心俱染即污。以此胜者兴起方位即十方与善人心俱极净因从善人心相续罪远离光鬘于三界遍故极净因说二词义共同染性极净性称功德俱有性故此名功德俱说。词义解析为：胜者兴起及、恶人心及、离垢彼等及、极胜净及、善与彼人及、彼等心。
323
相违词义中，显示相和合；
为说最胜义，此名为违性。
323. 显示相违以"相违"等。相违即互相违作用等彼说特点和合即相近显示,为何?为最胜即超胜表达说,彼此违性即相违说。
323. 现在显示违庄严以"相违"等。彼说特点为说最胜即为说所赞事超胜相违即互相违词义即作用功德等和合显示即相近显示相连显示,彼此说说为违性。词义解析为：相违功德等有彼及、和合即相连显示及、最胜即超胜表达及、相违性未摄。违性显示说以彼义彼名。
324
功德性本甜，虽是世亲者；
亲近恶事者，皆能污染心。

324. 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.

324. 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.

325. Parivuttiṃ pavatteti ‘‘yassa’’iccādinā. Yassa kassacīti paṭiggāhakaṃ dasseti. Visiṭṭhassa yaṃ ādānanti sambandho. Sesaṃ subodhaṃ.

325. 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.)].

326. Udāharati ‘‘purā’’iccādi. Subodhaṃ. Ettha nayanādidānena sabbaññutāsiriyā ādānanti parivutti ayaṃ.

326. 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.

327. 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.



我来将这段巴利文直译成简体中文：
324. 举例说"功德"等。世间唯亲即世间主性本甜即善人悦独巧虽功德即阿罗汉等为恶行者亲近彼等恶行者心极污即以过失污变"彼如是功德胜"。此中应见功德性本甜即能生特殊喜与极污相违。
324. 举例说"功德"等。世间唯亲即佛功德即阿罗汉等虽性本甜即本性甜为恶行者亲近即亲近恶行者心极污即极令怒。如是低劣倾向不能忍耐彼功德胜行。岂非性本甜功德无喜不作极污,极污亦无如是性本甜不生故此互相违甜功德极污作用和合为显功德胜以相应配合。虽字表相违义。词义解析为：性本甜及、一即彼亲及、世间唯亲及、以恶为性及。
325
以任何之施，施与任何物；
殊胜物取得，此说名转换。
325. 显示转换以"任何"等。任何即显受施者。殊胜彼取得即相连。余易解。
325. 现在显示转换以"任何"等。以任何物即小物施任何受施者以施作因殊胜即最胜物彼取得即得有,彼说为转换。因施取转换故名转换。
326
前施诸他人，悦意眼等已；
牟尼今获得，一切智吉祥。
326. 举例说"前"等。易解。此中以眼等施取一切智吉祥故此转换。
326. 现在举例说"前"等。由牟尼前即前施诸他人悦意眼等已今一切智吉祥即称一切智不共他吉祥正获得。此中因从所施即取转换词成立故以眼等施取一切智吉祥,因无施无取故虽受施人不在一切智存在由设想故成转换。因此如檀荼说：
"施武器打击，以臂于诸王；
长聚彼等之，如白优昙婆"
此举例中以汝臂施敌打武器彼等王长聚如芬陀利净光荣带。从所施业显取后转换显明。词义解析为：眼等首彼及、知一切及、彼性。
327
见某事已知，
随行彼相似；
离疑惑事物，
彼处名此迷。;

327. 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.

328. Udāharati ‘‘sama’’miccādi. Jinassa pādesu nakhaṃsunā disāsu sabbāsu samaṃ ekato ujjalāsu sajotīsu tā ujjalā disā passantā janā, candātapoti mano yesaṃ te tathāvidhā. Abhinandanti santussantīti.

328. 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.

329. Bhāvaṃ bhāveti ‘‘pavuccate’’ccādinā. Kavīnaṃ bhāvo adhippāyo, taṃ bodhetīti bhāvabodhanaṃ yaṃ nāmādi. Ādisaddena visesanavākyānaṃ gahaṇaṃ. Yena kenaci nisedhanarūpena ākārena pavuccate, ayaṃ bhāvo nāma īritoti.

329. 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.

330. 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.



我来将这段巴利文直译成简体中文：
327. 现在显示迷庄严以"某"等。彼说特点知者即觉悟作者见某即方察等已彼相似事即与彼所见事相等他事离疑惑即无疑作随行即知,彼此庄严说为迷。词义解析为：与彼相同及、疑惑离此及、迷即无住事及。离疑惑为作用修饰。
328
诸方同光耀，胜者足爪光；
见者皆欢喜，心如月光人。
328. 举例说"同"等。以胜者足爪光于方即一切方同即一处光耀即有光见彼光耀方人,月光即心彼等如是。欢喜即喜悦。
328. 现在举例说"同"等。以胜者足爪光作具于方即十方同即一刹那光耀见彼光耀方人月光心即月光转心欢喜。于存在爪光不作智于月光以智行故名迷。同为不变数。月光即彼等心词。
329
名等所宣说，
诗人意显明；
以任何形相，
说名为意态。
329. 显示意态以"宣说"等。诗人意态即意趣,显示彼故意态显明即名等。等字摄取修饰句。以任何遮止形相宣说,此说名意态。
329. 现在显示意态庄严以"宣说"等。诗人即说者意态显明即意趣显示即名等即名词修饰词等以任何形相即以海等他义遮或否宣说,此说名意态。词义解析为：名首彼修饰二句及、显意及。诗人称意态显示说特点以彼义名意态,彼依止名等词相续此依止譬喻说名意态。
330
岂非彼等圣，非海非山王；
边际即少许，坏劫亦不舍。
330. 举例说"岂非"等。即少许即微小。边际即自行为边,即坏劫即坏灭时。余易解。此中非此本海等为海等,彼坏劫时舍自不超越称不动称边际。何况即彼等圣海等,彼若坏劫亦临不舍自边际。某遭堕落显自无上坚固故以遮他说名显如说诗人性故此意态。

330. 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.

331. 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.

331. 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.

332. 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.

332. 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.



我来将这段巴利文直译成简体中文：
330. 现在举例说"岂非"等。诸海于坏劫时超越岸边际非本性海。山王于如是时超越称不动边际七族山非名山王。何况诸海等。彼等圣者即坏劫时即一切事坏劫坏时边际即自行为边际即少许不舍。即彼等名诸海等岂非。某遭厄难显自无共他坚固故此以海等他义遮止形显示海等说者不动意趣显故此名意态庄严。即少为表短时不变词。实为确实词。
331
支分主从性，等力性于结；
庄严相和合，此说名为杂。
331. 显示杂以"支分"等。支分即助益,主即被益,彼等性支分主从性即能成所成性,由此。等即同力彼等,彼等性离支分主从性以非主性住由此因。于结即境,彼庄严相和合即一处近,此说名杂。
331. 现在显示杂庄严以"支分主从"等。以支分主从性即助益被益称能詮所詮性作因等力性即离能成所成性以同力性于结即诗等结境庄严彼相合即近,此说名杂。词义解析为：有支分作成彼所成及、支分与主及、彼等性能成所成称相连及、同力彼等庄严及、彼等性互不相待及、杂即杂成。
支分主从杂
332
赞叹牟尼足，爪光大江河；
咄哉深沉浸，仍令彼等乐。
332. 举例说"赞叹牟尼"等。牟尼足爪彼等光即因似大河大河,彼赞叹因达希有性深即极沉浸亦彼等人仍令乐,咄哉希有因余河相违。"此于自深沉浸亦令乐"此中"沉浸亦"以定为所成性住"足爪光大河"即譬以能成性住故此杂饰。
332. 现在举例说"赞叹"等。牟尼赞叹因希有应赞足爪光大河即足爪光称大恒河深即极沉浸亦彼等人即善士人仍令乐即作乐。咄哉希有余河此行相违。此中以所成性主"沉浸"定庄严"足爪光大河"即譬庄严以能成性支分故以支分主从性此等庄严杂。词义解析为：足爪及、彼等光及、大与河及、如大河大河即足爪光大河。深为作用修饰。作深沉浸彼等及配合。具乐人令乐即作乐词。
等力杂
333
仪容性本甜，容貌悦目药；
如蜜牟尼言，何人不欢喜。

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.

334. 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.

334. 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.

335. Rasavantamudāharati ‘‘rasa’’iccādinā. Yaṃ vibhūsanamalaṅkaraṇaṃ rasābhāsādino patītijanakaṃ avagamasampādakaṃ jāyate, taṃ vibhūsanaṃ rasavantavidhānato sampādanato ‘‘rasavanta’’nti viññeyyaṃ yathā atthappatīti janako saddo ‘‘atthavā’’ti.

335. 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.



我来将这段巴利文直译成简体中文：
333"仪容"等易解。此为定譬喻比喻杂等力。
333"仪容"等。牟尼性本甜即本性甜仪容即胜独佛仪及悦目药容貌即具相好容貌及如蜜即以甜同蜜言即语何人不令欢喜。"性本甜"为定庄严及,"悦目药"为譬庄严及,"如蜜"为比喻庄严及此三于令喜互无相待故等力故此等为杂。词义解析为：以性甜及、受用彼及、味即味性行趣生彼故味药,味物。如味药容貌味药,眼之味药。
334
愿望名应为，
所欲之祈愿；
如三界归依，
主护世离恶。
334. 显示愿以"愿"等。所欲即所喜事祈愿即愿求此说后愿望名应为制。"如"举例。三界即住三界众一归依即无伴归依成避难主护世即有情世间离恶趣护。此中所愿护为所祈。
334. 现在显示愿庄严以"愿"等。所欲义即所欲事祈愿即愿求愿望名应。如彼举例如是。三界一归依即三有无伴避难所成主即世主护世即有情世间离恶趣护。愿望名愿求,显示彼说亦即彼名。"三界一归依"此举例中护为所愿。词义解析为：三界和集及、唯一归依避难及、三界一归依及。
335
生味理解者，生起彼庄严；
以味具制故，应知名具味。
335. 举例说"味"等。彼庄严即装饰味显等理解生即了知成生,彼庄严以味具制即成就"具味"应知如义理解生声名"有义"。
335. 于列举味故显示味庄严以"味"等。彼庄严即说庄严中某庄严味理解生即于爱等九种味中一味或彼味显了知成生,彼庄严以味具制即显自与味俱性故知为具味即味。如义理解生声说"有义",如是味理解生庄严说具味即"味"。词义解析为：味之理解及、生彼及、有味彼及、具味性及、彼制即成就及。
336
爱润奇莲容地上，
三界师足极生爱；
以常味手紧握取，
常益无畏亲密吻。

336. 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.



我来将这段巴利文直译成简体中文：
336. 举例说"爱"等。于地即地女以爱低垂,容。爱即红色低垂即倾斜,莲。于第一奇莲似性容,与彼同格故爱低垂合成。于第二爱低垂与彼奇莲破地为受吉祥足生希有莲及,彼即因彼似容故容故爱润奇莲容。三界师即正等觉足。如何?极缚爱即随爱,或红色彼等,如是。常即无间以味即有味手即手,或光极取即握常即常置有畏敬,或向彼,以彼密吻,或放。此中以谜譬由会爱味显生。爱味二种即别离、会合。彼中只别离因具全赞性悦意,非如是会合。于会合显更无所说。虽然此获得会合显举例为愚人悟故我等略思。此中足之恋性地之被恋性由语力知。以声说再说应。此足彼应知,若诗人不应成就爱胜显,则偈不应理故由如是说故足有爱显知。爱所缘显相地恋女,无胜处等别因无希有莲生由闻奇莲声所知胜处等励起显相,诗人言显示杂心显相。如是以"常味手极取"说手有味极取故知喜等。以"常置有畏"此舍求等故如是结合说故以显相等结义显于心生何喜显,彼味显即会味显说。

336. 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.



我来将这段巴利文直译成简体中文：
336. 现在显示举例更应显示爱笑悲等味列举相应故显示具爱味以"爱"等。于地即大地女爱低奇莲容即以爱即随爱作面低或具希有德莲似容否,红色低奇莲称容三界师即三界教主正等觉足极缚爱即具极缚随爱否,以前业作极红色以常味手即具常随爱手否,因无缺故具常成就光极取即极握否,触以常置有畏即常作敬否,以无间置向密吻即吻否,以住作成就故触。
以爱即随爱低即作面及、奇与彼莲及、以彼似性奇莲与彼容及、爱低与彼奇莲容及、爱即红色低即倾及、与彼奇莲及、彼即因如是容似性容及、三界师及、极作缚、或自前业作、爱即随爱或红色彼等及、以味即随爱或成就俱行及、置即造作与彼畏敬或向彼性及分析。
此中以"爱低"等谜庄严及以"奇莲容"譬庄严及生会爱味显。因如是无男女会及,以彼相造作故应见名味显。虽爱以相应别离会三种别离二即别离故别离、会二种。彼中只别离因具足赞性地故悦意。会则非如是。会显亦劣。如是作行作赞适宜故此获会爱味显以味成庄严举例味显如是应知。足恋性显及地女性显虽无说语词由"于地足三界师"此置除显生命法余词知。
二互爱显以"极缚爱爱低"此说。此爱显此住显因男爱为女及,女爱为男及所缘故足恋地女二互为所缘显相。因无胜处等别无希有莲生故由说奇莲声所知胜处等励爱故名励起显相。以"以常味手极取"此因说手味性及极取故知喜等。以"常置有畏"此知求等。彼中喜求等名杂心显。彼杂心显显示如说诗言名随显故如是结中见住显杂心显相随显由义了知生智者何喜显称味显有,彼此说会味显。住显等后当显。

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.

337. 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.

337. 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.

5. Bhāvāvabodhapariccheda

338.

Paṭibhānavatā loka-vohāra’manusārinā;

Tato’cityasamullāsa-vedinā kavinā paraṃ.

338. 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.



我来将这段巴利文直译成简体中文：
337
如是随前师威力，
简略述此诸庄严；
层层诗人所分别，
谁能见尽彼边际。
如是在僧护大师造
善解庄严论中
义庄严了知名
第四品
337. 如是依列举次第如所许完成今为结前显此等多以"如是"等说。如是以此说方式随前即檀荼等阿阇黎威力即结相随行此庄严差别简略说述。为何说简略说"层层"等。层层即长时开始乃至今最顶诗人分别即分析彼等庄严边际即终边见实确谁人能即堪能。
如是在大师名善解庄严疏
第四品
337. 如是依列举次第于如所许义庄严完成今以结前显此等义庄严多性以"如是随"等。如是如说方式随前师威力即前世檀荼跋陀波尼等称庄严论威力随行庄严此差别简略说述即我说摄取。如何?层层从长时乃至今诗人即作者分别即因多种造作故作差别彼等庄严边际即终边见实确何人能即堪能。不取摄由任何不能得终边故意趣。词义解析为：前生及、前与彼师及、彼等威力及、分别即无混造及。
如是在善解庄严义释
第四品
情绪了知品
338
具辨才随顺，世间言语者；
由彼妙发显，觉知诗人胜。
338. 彼如所许庄严分别令解现因具味庄严牵连获得味成一切轮回苦寂灭一因解脱味一味清净正法趣满思降伏智诸极信者虽未获得以相而已为摄取世间言语善巧性略教示非全以"具辨才"等说。辨才即彼彼处相应生慧。彼实于有味作极有助故说诗为"辨才"。故说"具辨才"。诗人应随行世间言语。若不随忆一切世间言语,彼不成诗人。故说"随世间言语"。因妙即诗人最胜秘密于世间言语亦赞知妙者,以随顺相应世间言语如将说次第作之作用成有思者味受用,故于妙发显即光明明了应作结。故应成极妙发显觉知诗人。故说"胜妙发显觉知"。此一切于"诗人"此修饰,"诗人"此于"结"此未说作者。

338. 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.



我来将这段巴利文直译成简体中文：
338. 如是于如所许庄严显示时因具味庄严牵连获得九种爱等味于一切轮回苦出离无伴作成解脱味成一味极胜正法甘露味贪求诸具信多清净调伏者虽背离以相而已了知为世间言语无痴简略欲显今说"具辨才"等。具辨才即具有味作极助处妥慧殊胜随世间言语即随顺一切世间言语由彼因妙即不应作外于心,如秘密不应离于结。故极胜妙发显觉知即知以妥性欲说义励起即随顺方式喜义发显即光明诗人即作结者结联系。辨与辨才即此慧名,故因说彼生诗亦为辨此慧殊胜应知作极助。词义解析为：有辨才彼及、世间言语及、彼随行性及、以妙发显及、彼知性及。
339
住相应诸情，相随有行相；
彼等结所成，善人味受用。
339"住"等。住即将说爱等以彼相应相等合因爱等受用性被引故彼等有故住相应。与随相即将说相俱情与相及,将说情以情显亦以此摄,成味受用联系。
339"住"等。住相应以住词,以彼说爱笑等义或相应随随相即与将说随相俱行情相即将说情相结即具说德诗人结一处集显善人即离嫉等过众人为味受用即爱等将说味受用成行。以此偈住性杂性单情相随味此等列举,何故?情相"住相应"修饰,故情住与彼情及因住词相应故住性及,复有杂性时因成"住性"由此住性词用力所知杂性及,复不作与住词合显别情声闻由住性杂性余情及,如是由住词说爱笑等义生励二明了造作住故由彼等爱笑等义相应所缘励称种种相及,如是由随相词结合显随相及,以"味受用"此列举味及如是此等住性等列举。词义解析为：与住相应及、彼等有及、情与相及、与随相行及、味受用及。
情趣
340
而心行殊胜，因生味所以；
故名以情词，称爱乐等事。

340. 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.

340. 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.

341. 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.

341. 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.



我来将这段巴利文直译成简体中文：
340. 现在如所列举住等情相随味中首先显情以情词义顺以"心"等。心行即乐笑等形态行,彼等殊胜即异胜性故心行殊胜。爱等住杂实。而词于殊胜。因于味爱等生成。故以情词称即被婆罗多等说。此中实ṇy 词尾 bhū 词根于作用行。因此不仅于作用行,亦于遍满、令达,故彼等辨才心遍满。或诗人世间住立智相意趣令达故情如是此义应见。
340. 现在所列举住性等中显示住等[住性等]三共情名此以义顺显示以"心"等。心行殊胜而心以将说上所缘笑悲等、离贪等、僵等形态行称互无混形态称殊胜即住杂实因于味即爱等味生成作。否则于味即爱等味境智者心遍满作。否则于彼味境诗人以世间性为境行智相意趣令达作。故以情词因作具成爱等即爱笑等称被婆罗多等说。"爱等"此中等词摄笑等住性及、离贪等杂性及、僵消等实性应见。词义解析为：心行及、彼等即殊胜及、情即词及。
住性趣
341
由彼余相违，情性不隐没；
性常住故此，说名为住性。
341. 于住等三种情次第说以"相违"等。以相违即余厌等情彼情即爱等不隐没即不覆,此情因不断故性常住故,住即情故说名住性。彼被相等视味带来,彼因被众人受用故说味。将说实"具相"等。
341. 现在列举住等三种情次第以"相违"等。以相违余情即爱笑等相违厌等余情彼情即爱笑等不隐没即不遮没,此被相违情不遮没情性常住故以此义名住故说名住性。被相随等带受用性被善人受用性故说味,彼说名住。词义解析为：余与彼情及、被遮没及、住与彼情及。
住性差别列举
342
爱与笑与悲，
忿勇与怖亦；
厌与惊亦然，
寂然九住性。

342. 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.

342. 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.

343. 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.



我来将这段巴利文直译成简体中文：
342. 爱等九唯住性可能故说"爱"等。寂然及如是九住性配释。此九各以自相随发显别应诗人结,应演员演,如是余情亦。此中若此爱具一切男女德男女互生,以月等励起相励起,以求等障碍随相养育,以各自随相力所知多种杂饰心应,则住爱以演员表演,或闻善结善人受用成爱味性。如是随合笑等住性成笑等味性应思理。
342. 为显住性即爱等唯九说"爱笑"等。爱笑与悲与忿勇怖亦厌惊亦然寂即寂德如是九住性。此等爱等九自性说于"爱笑悲"等列举偈后显示明显。词义解析为：爱与笑及、忿与勇与怖及、厌与惊及。此九及如是杂性实性以各自相应相随发光作各别应诗人结,应演员取显。此三种情中此爱被具一切男女德男女互生,以月等励起相励起,以勇等显示身语用称随相养,以各自随相力所知多种杂情庄饰。如是此爱以演员表演及闻善结善人受用成爱等味性应知。笑等余住性成笑等味性理如是随合应知。
杂性趣
343
以隐显等相，殊胜面向故；
彼等性常行，即为诸杂性。
343. 说杂性以"隐显"等。隐显即住一情离贪等不久住及显即明及种种味依彼等有彼。等词摄取住法乐苦等形,彼即殊胜,以彼。住法取乐苦形,自法取乐苦形于住合及面向。如是于爱疲乐相随生,于悲苦相随。于爱乐性亦病等杂性自业此苦合。故以彼面向性彼等情性常行,彼等即杂性。

343. 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.



我来将这段巴利文直译成简体中文：
343. 现在依列举次第以相显示杂性以"隐显"等。以隐显等殊胜因杂性依自多味行,因世间异好故于某住性杂性自德隐及于某彼德显等殊胜以面向即住性乐苦形于自及自乐苦形于住性及称合面向性彼等情性常行本性行,彼等情名杂性。如是苦以自性一疲称杂性于爱以自德隐乐相随生,于悲以自德显苦相随生行。如是乐性爱中病等杂性合自苦自性故以隐显等殊胜面向行。词义解析为：隐生及、显生及、隐与显及、彼等有彼于住性有乐苦性于自合及、彼即殊胜及、面向性及。杂词中殊字于殊胜义面字于面向性行。
杂性差别
344
离贪思疑平，
稳懒苦狂醒，
睡惧病求喜，
念忧惭外想。
孕迷痴狂醉，
昏觉动悲愚，
恼卒死邪病，
此等三十三。

344. 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.


我来将这段巴利文直译成简体中文：
344. 显示彼等以"离贪"等。苦狂醒即苦与狂与醒,病求即求。邪即邪性,与邪俱即具邪,彼与此病及,死与具邪病及合集。彼与恼俱行故具恼如是此等如说杂情三十三。具勇以勇味彼力受用。怖者以彼怖畏味故因世间性多故为此等杂性一一味多应赞,因由彼赞门一切于彼某受用。此中因死敌见一即彼刹那异本性力怖者怖因,战好者则勇因应。如是演员作异饰或业低本性住笑因,深本性杂笑因,故赞情诗人如是应赞情,如妙养应。妙坏则大精进应避。
彼等中离贪即自轻。彼及女及低贫为相,修者则实触为相,落泪思等此随相。
思即思虑。彼疑为相,头动等随相。
疑以违行为相,动等随相。
平即疲。彼行等为相,汗等随相。
稳即满足。智等为相,随相享不贪等。
懒即无行。彼见好不好等为相,不动目视等随相。
苦即心无力。彼贫等为相,染衣等随相。
狂即粗暴。彼力罪等为相,彼恐吓等随相。
醒以疲等为相,曲等随相。
睡以眠为相,食等随相。
怖即心扰。相为彼雷等,动等随相。
疾渴等为病相,变色等随相。
忍时即求。相为彼见可爱欲等,随相急等。
心净即喜。彼节等为相,泪汗等随相。
见同等为念相,随相眉扬等。
不忍他胜为嫉。彼恶人傲等为相,说过轻视等随相。
忧即疲。相为彼始事不成等,苦热等随相。
惭即身摄。彼羞等为相,随相异变。
想以好不得等,随相闭目等。
孕即慢。相为彼自在等,随相轻视等。
痴以魔树等[魔树落等?],地堕等此随相。
不忍即不忍。相为彼轻等,头动恐吓等随相。
醉即放逸胜。彼酒为相,动身语行笑等随相。
觉即断疑。教等为相,口开等此随相。
不观作即狂。彼聚魔取为相,非处哭歌笑等随相。
昏以怖等,随相僵动等。
恶行等以恼,低面等随相。
死以相随相极著。
邪以贪嗔等,随意行等随相。病显著。


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.



我来将这段巴利文直译成简体中文：
或此中所列举其他心行殊胜亦有细差别,彼等某些摄入所说中。如欲性一切欲摄入爱中,如是嗔类忿摄入不忍嫉等中,苦性悲平病忧摄入忧等中。喜等乐性为喜应见。彼等中怖与惧异,疑如是不忍。故嫉,如是病异于平,眠异于睡,求异于邪,如是昏异于将说迷应思。


344. 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.


我来将这段巴利文直译成简体中文：
344. 现在显示彼等杂性自性以"离贪"等。离贪即自责称及,思疑及,平稳懒即疲满足相稳懒及,苦狂醒即苦性粗暴性懒性及,睡即卧及,惧即心扰及,病即压迫性及,求喜念嫉忧惭即勇喜念嫉疲相摄及,想及,孕即慢及,痴及,不忍醉觉狂昏即不忍放逸胜断疑狂昏及,觉即醒及,睡动即眠及,动称扰乱及,具恼即具羞死具邪病即死及具邪性病及。此等三十三名杂性。思与疑及、平与稳与懒及、苦与狂与醒及、求与喜与念与嫉与忧与惭及、不忍与醉与觉与狂与昏及、睡与动及、与恼俱行及、与邪俱行及、具邪与彼病及、死与具邪病及词解。死具邪病即合集复合词。故"具恼"词为此修饰。
因世间性多种故一勇味具勇以勇味相受用,彼即怖者以怖相受用。故一一味此等多杂应赞。如是则多意趣世间于彼某受用。如是则结众人爱。彼情赞中因杀来敌见一即彼刹那由人意趣坏本怖人怖及战好勇因。如是演员为笑作异饰及如是业浅本人住笑及深本杂笑因应。故赞情诗人不作妙坏善作妙应赞情显示具相随说。此中应知情觉相等故以彼等情如是应知。
彼等情中自责相离贪。女,低[低行]生则贫为所缘相,修者则如觉为所缘相,此落泪思等名随相。
思虑疑名励起相,头动等名随相。
疑违行励起相,动等随相。上说"相"时于所缘励起二应取相应。
疲相平行等为相,汗等随相。
满足相稳智等为相,享不贪等随相。
不能相懒不知好不好等为相,开目对视等随相。
心无力相苦贫等为相,染衣等随相。
粗暴相狂极罪等为相,恐吓等随相。
醒非处疲等为相,曲性随相。


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.



我来将这段巴利文直译成简体中文：
卧称睡以眠等为相,乐等随相。此中乐即卧乐触乐等。
心扰称惧以雷等为相,雷即生怖语。以忿动随相。
压迫称病以疾渴等为相,变色等随相。
适时不视求以见可爱事欲等为相,急等随相。
心净相喜以吉祥戏等为相,满足语等随相。
忆相念以相见等为相,扬眉等随相。
不忍他富相嫉以恶人性傲等为相,说过轻视等随相。
疲相忧以始事不成事坏等为相,心热等随相。
相摄相,或味性覆相惭以羞等为相,作彼异业,作低面,以足掘地等随相。
想以好事不得等为相,闭目等或下垂目等随相。
孕以自在等为相,轻视等随相。
痴以夜叉压等为相,地落等随相。
不忍相不忍以轻视等为相,头动恐吓等随相。
放逸胜相醉以满足饮为相,动手足语行笑等随相。
断疑相觉以教等为相,口满足等随相。
不观作相狂以聚病夜叉等为相,无因哭笑等随相。
迷相昏以过怖等为相,不觉自性等随相。
睡去称觉以时变等或光忆等为相,揉眼等随相。
心压相眠以某不思不作等为相,闭眼等随相。
怖来相动以见敌等为相,惊动等随相。
羞相恼以恶行等为相,低面等随相。
死以刀击病等为相,口变等随相。
邪以贪嗔等为相,随意行等随相。
病以风胆等盛等为相,叹息等随相。
此净觉庄严未显细差别其他心行殊胜有,彼等欲性一切差别于爱欲及,嗔类于忿不忍嫉等及,苦性于悲平病忧等及,喜等于喜及摄应知。如是等摄有亦惧异于怖及,疑异于不忍及,不忍异于嫉及,病异于平及,眠异于睡及,求异于邪及,昏异于将说迷及以显差别异别别显应见。
实性趣
345
等心生所起,实由彼生起;
实亦随相性,别成诸情性。

345. 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.

345. 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.

346. Te dasseti ‘‘thambho’’iccādinā. Ettha thambho avissarakāyacittatā. Palayo assāsapassāsamattāvaseso suttāvatthāsabhāvo niddāpabhavo. Subyattalakkhaṇā sesā.

346. 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.

347. Na kevalaṃ vuttāyeva byabhicārino, ratyādayopīti āha ‘‘yadā’’iccādi. Bhavanti byabhicārinoti yathāyogaṃ yathāsambandhaṃ byabhicārino hontīti attho. Sesaṃ subodhaṃ.

347. 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.



我来将这段巴利文直译成简体中文：
345. 说实以"等心"等。等心即一境性成就所作等持心彼生起所生者,彼名实。以彼实生起生成僵等名实。彼等亦复随相亦成因僵等情表示自性变异形故。彼以"心行殊胜"等将说。故说"随相亦"。如是虽然彼等实别成情,如说由心性异形故彼等。
345. 现在依列举次第所得唯情称实情显示以"等心"等。等心生即一境性成就所作等持心所生名实。以彼得失等一相因坚性生起生成僵等名实。彼等实随相亦因心相称僵等显示自性变异自性故于自随相有亦别情成如说"心行殊胜,情味故"等名情。此等以实情随相力二种。等心与彼心及、彼生及、寂静寂与彼心及、由实生及、以实生及、随相情及词。亦为承助义助词。
实情差别
346
僵与迷身毛,
汗泪动亦然;
变色与变声,
情八此等实。
346. 显示彼等以"僵"等。此中僵即不散身心性。迷入出息余睡状性眠生。善明相余。
346. 现在显示实以"僵"等。僵即身心不散称及迷身毛以眠生入出息余余睡状及由净等生毛起及如是如是汗泪动及以怖等生热及以满足等生泪及动及变色异形及变声异声及此等八实情名。毛升起及、迷与身毛及、动即动及、汗与泪与动及、异形色彼及、彼性及、异声彼及、彼性及词。
347
若时爱等情,
不成住性者;
尔时一切情,
悉成诸杂性。
347. 非但说者唯杂性,爱等亦说"若"等。成杂性即随合随系杂性义。余明了。
347. 现在显示离贪等如爱笑等亦某时成杂性以"若"等。爱等即爱笑等情九住性若时不成住性以相违彼等异情隔故自性住性若不成,尔时彼等情爱等一切亦成杂性。随自杂性相应相随相相合随顺成杂性。爱等彼等笑等及、住性彼等爱等及解释。
348
相即因彼等,
生及励起然;
彼等觉知者,
此说为随相。

348. 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.

348. 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.

349. 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.

349. ‘‘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.

350. Idāni te bhāvā lokasabhāvānatikkamena vibhāvādīhi vaṇṇanīyāti āha ‘‘savibhāve’’ccādi. Saha vibhāvehi savibhāvā, te ca te anubhāvā ca, tehi. Yathārahanti attano sambandhīnaṃ vasena yathārahaṃ vaṇṇanīyā.



我来将这段巴利文直译成简体中文：
348. 现在显示相随相以"相"等。彼等爱等情生,如是励起及因所缘励起力二种名相。此中所缘相即可爱等,励起相即月等。彼等觉知表示身及语业应,此说随相。
348. 现在显示相随相以"相"等。彼等住等三生及如是励起及已生励起及因所缘励起力二种因名相,彼等住等觉知身语应有演员诗人业,此说随相。殊胜情增长故相。随情觉知故随相。此中相名爱境男女互所缘相,月可爱处等励起相及二种。笑等亦二种相随宜配。随相名住等彼等情显示语业称诗结及身业成演员表示称彼彼情自性显示及二种业。
349
多因心行异,
情相为显示;
相与随相应,
结中善赞明。
349. 相等赞中即情殊胜觉应,否则说"提婆达多姑眼对生"时悲喜病等谁能决定因,无情心行殊胜相随相诗人赞演员表观众或知谁能故显示说"多"等。多因即多因心行殊胜及情显示明示相随相如说相结中自性显示句明应赞,以相等形虽不说某亦知。
349. "提婆达多眼充泪"说时以悲以喜以病耶如无说泪因不知,如是心行称爱笑等彼等情依自知随相随相说无不应诗人赞,演员表,善人受用故住等赞即应作故现教说"多"等。多因彼等情生等所缘相等多因具心行殊胜情及心行殊胜称情及显示明示相随相前说结中味情显示明作明应赞诗人应赞。非一及、彼因彼及、心行及、彼殊胜及、相与随相及词。
350
具相随相彼,
诸情随相应;
如妙应随赞,
随顺世间性。
350. 现在说彼等情不离世性应以相等赞说"具相"等。与相俱具相,彼等与彼随相及,彼等。随应即依自系力随应应赞。

350. 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.

351. 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.

351. 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.

352. 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.



我来将这段巴利文直译成简体中文：
350. 现在依相随相应赞彼等情不离世性应作故教说"具相"等。随世相即随世言说彼等情住等三随妙即随妙具相随相即具相随相为具随应即彼等情系相等力随顺应赞应赞。与相俱彼等行及、彼等与彼随相及、不离应及、不离妙及、世相自性及、彼随行性及解释。
351
心行殊胜故,
心生实分从;
外流汗等相,
随相应受赞。
351. 实如何应赞说"心"等。心行殊胜彼等,彼等性,故心生即心有实从身从外流出汗等随相应赞,非但汗水即情义。
351. 如是总说情赞次第已现在别说实情赞如是显示以"心"等。心行殊胜故心行殊胜故心生即心有实情从身从外流汗等随相即外出汗等随相为具应赞应赞,从身外流即修饰殊胜汗等情随相性无但汗等说同情等名不成义。心行及、彼即殊胜彼等实等及、彼等性及、心有及、汗初彼等唾等及、流出出及彼等汗等及、彼等即随相及词。
味趣
352
观众得欢喜,
随结义趋者;
味尝故知者,
此说名为味。
352. 现在"为味受用善"说故说味说"观众"等。结义,彼随忆依心修力故结义随趋,彼等观众善人心中欢喜,此如世甜等味结中爱等味名说知者即味知者。如何说"味尝",即受用义。何等?如食种种调味所成食尝味受用善意人得满足,如是饰种种表示具语身论住情受用善意观者,故此等名剧亦说。

352. 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.

353. Ṭhāyīnameva rasattāpattimāha ‘‘savibhāve’’ccādinā. Ṭhāyeva soti so yathāvutto raso ṭhāyībhāvoyeva, nāññoti attho.

353. 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.

354. Tesaṃ nāmavasena vibhāgamāha ‘‘siṅgāre’’ccādinā. Ṭhāyīnanukkamāti ‘‘ratihāsā ca soko cā’’tiādinā vuttānaṃ ṭhāyībhāvānaṃ anukkamā, paṭipāṭiyāti attho.

354. 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.

355. Sokādirūpokaruṇādi kathaṃ raso siyāti āha ‘‘dukkhe’’ccādi. Vessantarassa puttadāraviyogā karuṇā sokarūpo dukkhameva ahosi, sampati pana sotūnaṃ sabbhānaṃ ānandoyevāti etthādhippāyo.



我来将这段巴利文直译成简体中文：
352. 现在"为味受用善"说已依列举次第所得味显示以"观"等。结义随趋即结义随顺行智生观众善人心生欢喜满足有,此如世甜等味应受用义相应"味尝"此词义味名知者即味知者说说。会中事及、结义及、彼随忆及、彼知及词。如食种种调味所成食众生咸酸等彼等味受用,应满足,如是种种表示显示赞分相应论具住情无嫉智者受用,故此等住情因演员表示饰及善人满足称味因故演味亦说。
味差别
353
具相随相及,
实与杂性俱;
受用性引导,
住即彼为味。
353. 说住即成味性以"具相"等。住即彼者彼如说味即住情,非他义。
353. 现在住情即味自性得义显示以"具相"等。彼味前说具相随相即彼等住相应具相随相及,实杂即显示住情即顺实情杂情为具受用性引导即诗人力得住即即住情即作用假说味名应知。与情行及、具相与彼随相及、实与杂及、受用性及词。
354
爱笑与悲怜,
忿勇与怖畏;
厌离奇寂静,
味随住次第。
354. 彼等名力差别说"爱"等。住次第即"爱笑与悲"等说住情次第,即顺序义。
354. 味位得爱笑等住情现在次第异名显示以"爱"等。住前说爱笑等住情次第顺序爱笑悲怜即爱笑悲及忿勇怖畏即忿勇怖及厌离奇寂即厌奇寂及九味名。爱味笑味等味词各别配。爱与笑与悲及解释。余亦语性合此等。此等爱等与爱等无异故上爱等解释即应知。
355
苦相此欢喜,
云何悲等中;
听者得欢喜,
毗山陀罗悲。
355. 悲等苦相云何成味说"苦"等。毗山陀罗子妻别离悲即苦相苦即,现今听众善人唯欢喜此义。

355. 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.

356. Siṅgārādayo vibhāgato dassetumāha ‘‘ramme’’ccādi. Tattha ‘‘rammadesa’’iccādinā uddīpanavibhāvā dassitā. ‘‘Yuvāna’’nti iminā ālambaṇavibhāvo. Itthī hi purisassa, puriso itthiyā ālambaṇavibhāvo. Pamodoti aññamaññābhiramaṇavasena āmodarūpo.

356. 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.



我来将这段巴利文直译成简体中文：
355. 前说味满足,悲忿等相悲忿等云何名味应成疑说"苦相"等。此欢喜"观众欢喜"等说苦相苦相悲等悲忿等境云何应若,非此过因如是毗山陀罗菩萨悲因子妻离生悲听者今闻善人欢喜应欢喜因故作用假说满足名应。事力悲味等得显示悲等苦相住故闻者生喜义。苦相自性彼悲等及、悲初彼忿等及词。
住情说
爱住情
356
乐处艺时相,
服等常修习;
青年互相爱,
欢喜乐受爱。
356. 欲显示爱等差别说"乐"等。此中"乐处"等显示励起相。"青年"此显示所缘相。女即男所缘相,男即女所缘相。欢喜即互乐力喜相。
356. 现在显示爱等名彼爱等次第说"乐"等。乐处艺时相服等修习即可爱无碍净净住应处乐歌等艺生爱春等相应时鬘香等庄严业等悦服,初声说词显示说笑等此等见闻触等不作见等唯以慧彼等相再再经验互相爱即互相相好思想力极爱青年即年少女男欢喜即乐力满足喜乐受即受故说"乐"。此分中字喉音和声。处与艺与时与服及、彼等初彼等及、乐与彼等处等及、彼等对再再习及、他与他及、彼等爱及词。
357
正合情随相,
结养育于彼;
彼亦成三种,
不合离聚力。
357. "正"等。彼等如说情随相正即除怠粗厌等彼等疑求等情表彼等相随相及不合等爱如如合,如是正结养育彼爱,彼如是养育即名味成。彼亦三种即系。此中不合即前不合随爱欲合女男不合。极成长爱彼二粘离。强欲染差别欲者见等相遇聚。

357. 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.


我来将这段巴利文直译成简体中文：
357. 现在显示爱增养因增用以"正"等。彼等情随相说杂情中爱随顺杂情显彼随相及此二正即因爱不合离聚称三爱顺义爱违故除怠粗厌等疑求等爱顺情力随合结即诗人结养育彼爱如彼显示充满准备,如是准备爱味名味成。彼亦总说爱味亦不合离聚爱力差别三种。此中不合即前互无合以新爱力求合女男不合。离即合极成长爱女男互离。聚即强欲爱差别力合欲女欲男互见等受用。情与随相及、不合与离与聚及词。
造此庄严尊者僧护大师足虽极甜正法甘露欲净相续苦行富者他味觉知无义亦世间彼等言说无迷义爱等九种味相唯显示故随相所相摄无相觉知不善明故说相觉知义彼彼相说后彼彼所相面唯应显示。前"贪不奇莲面地"等说聚爱味显以笑显等八味显相情显相随显知故爱味所相如是应知。
歌声引近目光系,
手执使成无自在;
彼亦使我作难事,
今得仙达底依缘。
以歌声因象爱歌故以歌声引近己所引近目光系即目称象师绳系以手执即手握即鼻握无自在即离意行属他如手如以歌声以己美饰歌声引近引己所目光系即己目美系以手执即手握无自在即离定迷我彼爱者彼亦难事使用,彼仙达底即仙达底名龙女我今以缘以福得得。


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.

358. 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-

我来将这段巴利文直译成简体中文：
此中以歌声目光手执称此等句链显示励起相。女对男及,男对女及所缘故"彼仙达底我"此显示所缘相。"引近系无自在"此等以欲励起住情称爱显示。"彼亦难事使用"此等以求等及"以缘得今"此等以喜等及杂情显示。爱违离贪怠粗厌等杂情除说相等显示"歌声"等爱解相应用诗用此名随相。戏等可见论表示随相。乐处乐时乐服等彼无爱不生故力知应如是相随所相摄一切应作。如是结义觉知善人生喜因故作用假说此结名味。上亦如是。
笑住情
358
异形相等由,
自或复他者;
笑眠同怠迷,
等诸杂性俱;
养育成笑味,
最多女等彼。
358. "异"等。异形相即处年等相反发束等,彼初彼等异相等舞等,彼等相笑即心异,彼亦自系或复他系,此中以相力即显明,彼自处。又以相见生亦人深性等覆存他人笑显明,彼他处。彼笑以眠等杂唯,随相分初声摄眼动等。养育有时笑名味应。彼笑最女等应即系。此中等声摄下性。
358. 现在显示笑味养育相说"异"等。异形相等即处年相相反发束行立等,舞歌等及二种相称因自或复他系彼笑即心开相眠同怠迷等杂以眠同怠迷眼动等随相闻系彼等眠同怠迷称杂为具养育有笑笑名味应,彼笑最女等,下性等应。异与彼相及、彼初彼等及、眠与同与怠与迷及、彼初彼等眼动等随相及、彼等与杂及、女初彼等下性及词。
笑差别
359
微笑开眼此,
少显众生彼;
甜声名悦笑,
摇头名上笑。
360
对笑眼流泪,
散支成极笑;
说笑各两种,
上中下次第。
359-;

360. 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.



我来将这段巴利文直译成简体中文：
360. 笑差别说"微"等。此中笑开眼彼者彼微笑,少显齿彼者彼笑。如是甜声声彼者彼悦笑。肩头摇俱行上笑,与泪眼俱行彼者彼对笑。散即此彼伸肢彼者彼名极笑。此等微等中两两笑从初次第如次上中下亦说即系。古者即知。
359-360. 现在显示笑差别以"微"等。此此笑境开眼即开眼名微笑。少显齿即少见齿,彼名笑。甜声即甜音名悦笑。肩头摇即肩头摇俱名上笑。流泪眼即泪目俱名对笑。散支即非处伸力散手足等支具名极笑。此六次第次两两上中下亦境说古者说。开眼彼及、少少显齿彼及、甜声彼及、肩与头及、肩头摇及、彼俱行及、与泪行眼彼及、鼻音加。散支彼及词。微笑二上,悦笑上笑二中,对笑极笑二下行。如是微等随相等用此等味位得义。
笑味如是例应知 -
供以颈珠亦敬信,
法中前无等毗昼灭;
虽女语言藏自性,
对我粗暴作龙敬。
彼前前法彼法说敬信以颈珠亦己无价颈珠亦彼供养,彼龙王藏自性己意虽女语以女语无等即无等毗昼即毗昼贤灭即灭义粗暴即暴我敬作。此一事中龙王信杀造等相违行所缘相,初无价爱物供养及菩萨无等及女语受及彼意不知及弗那迦暴性及此等一切语励起相显示。此等励起住情称笑语力显示笑违离贪等除同怠喜泪动等杂情实情及如是力明示。随相等显示如说诗用名随相。笑差别中上人应说笑上笑二此应见。
悲住情
361
悲相即悲者,
恶至位灭故;
此随相哭泣,
逃僵等为初;
失意怠死亡,
思等为杂性。

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.

361. 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.



我来将这段巴利文直译成简体中文：
361. "悲"等。不善即子离等处放等得及善法,财等或灭及彼相为悲相悲自性即悲味名。此中上者悲因子离等不善生,法等善灭及生。下者即处放等不善生,财等善灭及,他财等灭即上者因大悲,余易解。随相此随妙应观察。
361. 现在显示悲味养育次第说"悲"等。不善得善灭即子离等,处舍等或不善生及戒等,财等或善爱事灭及此等所缘相为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为随相名。僵等自性前说。失意怠死思等杂性彼即杂性。此中子离等不善得及戒法等善灭及上者悲生,处舍等不善得及财等善灭及下者。他财等灭即大悲故上者生。彼境彼悲余不生。故随应用应作。悲相自性及、不善得及、善灭及、不善得与善灭及、哭泣与逃与僵及、彼等初彼等及、失意与怠与死与思及、彼等初彼等及词。此悲味所相如是应见 -
百王前引导彼者,
以法庄严座如胜;
今持马尾被引去,
世中殊胜作何独。
彼百王前即诸王百围如胜即如佛以法即甜法说座即法座庄严准备,世殊即世爱故殊胜庄严彼毗昼贤被夜叉弗那迦引去被引马尾持今独作何。此引去即显示爱事离悲所缘相。"百王前引"等一切语励起相显示,励起悲称住情及失意怠思等杂性及哭泣逃僵等相等觉随相及语力明示。
忿住情
362
忿以悭等由,
养恐怒等俱;
眼赤等随相,
忿名味应成。
362. "忿"等,易解。此中初以等声摄无散轻等相摄,二以猛惶等杂性,三以眉满唇压等随相。

362. 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.



我来将这段巴利文直译成简体中文：
362. 现在显示忿味养育次第说"忿"等。忿以悭等即悭无散轻等所缘等相及为因恐怒等即恐怒猛惶等杂性及眼赤等即目赤皱眉唇压等随相及为具养育有忿名味成。悭初彼等及、恐与怒及、彼等初彼等及、眼与彼等赤及、彼等性及、彼等初彼等及词。
忿味例如是应见 -
夜叉哉得汝食人者,
莫持马尾观城去;
毗蓝婆风面碎遍身,
人云何复见生世。
哉食人夜叉得汝获汝,莫持马尾持发即今观城汝城看,如是因毗蓝婆风面碎遍身即毗蓝婆风对面碎全身人即人生世即有情世复云何见。此悭等相及忿等称住情及语力明示,犯者恐怒猛等杂性显示。总体眼赤等随相指示。
勇住情
363
威勇等精进,
称说为勇者;
战施与悲合,
此勇成三种;
彼等随相智,
过等为杂性。
363. "威"等。威即敌惧作威,勇即入他境,彼等初彼等力散等对人相彼等生精进得味性勇味称说,此勇战施悲合三种即战勇施勇悲勇,彼等战作等即此随相。智过猛等杂性。

363. 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.



我来将这段巴利文直译成简体中文：
363. 现在显示勇味差别及养育次第说"威"等。威勇等即他王杖火称威,彼等入他境称勇果差等生精进勇即勇味诗人知,此勇味战施悲合即战舍悲合为因三种。彼等战施悲等即此等随相名。智过等即智过猛胆等杂性。战勇施勇悲勇力勇味三种。威与勇及、彼等初彼等及、战与施与悲及、彼等合及、三种相彼及、智与解及、彼等初彼等及词。
勇味例如是应见 -
告知俱毗罗极大亦
独一夜叉军众等,
惊怖取得胜宝珠
赌博下赌百万数;
胜忙毗罗王众臣
宝珠夺取百王中,
此来必取美女宝
谁于此我有重担。
告知俱毗罗即毗沙门大王觉悟极大亦夜叉军即极大夜叉军独一惊怖即生怖取胜宝珠赌博骰戏百万下即置忙毗罗王胜百王中王系百众臣宝即大臣宝夺即取此来美女宝即美女宝必取,此如说我何重担有。此"谁于此我有重担"此显示精进称住情。此生励起因为女宝取显龙王威勇等相及,彼彼形显示诗语称随相及"告知"等语力应成。"极大亦夜叉军独"及,"百王中众臣宝夺"及此等智过猛胆等及,"告知俱毗罗"及,"惊怖忙毗罗王"及,"此来等"及此等解等及杂性显示。此等相随相杂性战勇味养育应见。此理施勇等应知。
怖住情
364
异声众生等,
怖畏增可怖;
汗等为随相,
恐等为杂性。
364. "异"等。异即非自性行相违声声众生及,彼等初彼等空林等女下性生,相大等或上者,彼等生怖,称或增可怖名味。此汗动足动等随相,恐等杂性。;

364. 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.



我来将这段巴利文直译成简体中文：
364. 现在显示可怖味养育次第说"异"等。异声众生等怖增即自性离异相相违雷声等声,罗刹等众生或相为因生自性,称或怖系增可怖味名。此可怖味境汗等热身动等随相身语用称随相。恐等杂性恐疑等此杂性。声与众生及、异彼等有及、异者与彼声众生及、彼等初彼等空林等及、彼等生怖及、中词漏、彼增及、汗初彼等动等及、恐初彼等疑等及词。女下性怖因异声众生等,上者师等。
此所相如是应知 -
见剑射落遍震动,
夜叉罗刹军四方;
至轮围山如城汝,
数数不见我弗那。
见剑射落即见箭射落遍震动即动摇四方即周遍至轮围山即轮围山边驱夜叉罗刹军即夜叉罗刹军彼乘马即坐马背尊即尊汝等如城即如城见数数不见瞬瞬不见,彼我弗那名夜叉。此"见剑射落"即见剑升及"彼弗那我"此及怖生因为相违众生称相说,"数数不见"即味位得怖增称住情显示,"夜叉罗刹军四方至轮围山"即恐疑等杂性明示。"遍震动"即汗动等随相显示。
厌住情
365
厌以血等由,
腐等由离贪;
可厌动惊怖,
次第与悲合;
鼻皱等彼等,
疑等彼养育。
365. "厌"等。血肉等腐虫等离贪及生厌即呵责次第动惊怖悲合及可厌成,鼻皱口掩等随相,疑惊等杂性及彼养育。;

365. 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.



我来将这段巴利文直译成简体中文：
365. 现在显示可厌味养育次第说"厌"等。血等即血肉髓等及,腐等即腐虫等及,离贪即离染性及此等三相为因生厌次第血等三相次第动即不定不定惊怖即有惊悲合即与悲相俱及如是可厌味名。鼻皱等即鼻缩口覆等随相及疑等即疑惊等杂性及为具彼可厌味养育。血等三词,动等三及所知故未说亦及字应连,故动等三俱即可厌味名应见。血初彼等内等及、腐初彼等虫等及、惊彼可厌有及、与悲合及、鼻皱缩及、彼初彼等口覆等及、疑初彼等惊等及词。
此可厌例如是应知：
夜叉人骨环璎持彼造弗那迦,
顶饰手枝持者项饰蛇身者;
涂血郁金彼等毗昼饮脂酒,
颅骨钵中前如赌徒观看。
弗那迦夜叉造人骨环璎持即人骨称璎饰持顶饰手枝持即顶华鬘手掌称枝持项饰蛇身即珠项饰人身称蛇俱血郁金即血称郁金泥涂颅骨钵即颅骨称钵脂酒即脂称酒前即面饮彼夜叉应,此等夜叉毗昼贤如赌徒即如城赌徒观看。此"涂血郁金"及"顶饰手枝持"及"项饰蛇身"及此等心动因为血等相及,"人骨环璎"及"颅骨钵脂酒饮"及此等惊性因为腐等相及显示。悲合性因离染相及鼻皱等随相及疑惊等杂性及可厌称住情及此等一切语力应知。
惊住情
366
超世间事等,
惊此味称异;
彼随相汗泪,
善叫等应成;
恐惊智慧等,
此为杂性。
366. "超"等。超世即世间过神通天宫园等事生此惊即心异称住情异味名。汗泪善叫毛竖等彼随相应,恐等杂性。

366. 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.



我来将这段巴利文直译成简体中文：
366. 现在显示惊味养育次第说"超"等。超世事即超世间转神通天宫园殿等事为因生此惊即心变称住情异味名异味成,汗泪善叫等彼异味随相应,恐惊智慧此异味境杂性。超世间及、彼等与事及、善即叫及、汗与泪与善叫及、彼等初彼等毛竖等及、恐与惊与智与慧及词。
此异味例如是应见 -
彼弗那迦来多怖中,
呜呼如舞师善不动不动者;
被彼抛下头倒落,
无畏彼量见智杖。
彼毗昼贤被弗那迦夜叉如舞师即如多变示舞师来多怖中即运来诸种怖中行善不动被彼弗那迦不动六十由旬高黑山峰顶抛下头倒即头下落无畏即如是无依亦无惧彼山以见智杖量即作量,呜呼希有。此怖因有时怖及彼了知无及世间性故超彼怖作无惧及以见量山及转性说超世间事称相"无畏彼量见智杖"此显示。"呜呼"语,彼力及善叫汗泪等随相显示。恐惊智等杂性,惊称住情及总语力明示。
寂住情
367
住情寂慈悲,
喜等生为始;
性等彼增上,
寂寂者所习。
如是僧护大师造
显明庄严
味性觉解名第五品。
显明庄严竟。
367. "住"等。慈等生寂即安寂称住情成,随应性随相彼增上彼,彼寂名味成,彼寂者习。
如是显明庄严大师名注
味性觉解第五品。

367. 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.


我来将这段巴利文直译成简体中文：
367. 现在显示寂味养育次第说"住"等。慈悲喜等生即慈悲喜等相生寂即身心安寂住情名,性等即杂性等为具,又彼寂随应杂性随相彼增即彼住情增俱寂者习即善人习寂即寂味名。慈与悲与喜及、彼等初彼等及、彼等生彼及、彼增彼寂及、善习及词。
此寂味例如是应见 -
来时师子象亦缠绕时,
龙象山如醉象如竹丛;
夜叉动摇不动少许亦,
得寂毗昼甜美性亦然。
师子象即狮象来时亦恐相近来时亦龙缠时亦诸龙身缠时。类待单数,如竹丛如醉象即如流醉象动夜叉弗那迦山即黑山动亦多种动亦毗昼贤得寂即涅槃所缘力得如得果定如或见法涅槃称灭定得如少许亦微许甜美性亦甜美性亦不动,坐处何况意。此奔哭动等为具狮等来龙缠山动等行亦无变故得寂此寂味本性显示第九住情显示,此生励起因为慈悲喜等相力显示。智解念等随应杂性及如是随相及"来时缠时动"此,全语力及显示应见。
如是显明庄严释
味性觉解名第五品。


Subodhālaṅkāraṭīkā samattā.

显明庄严注释竟。


