Patodo refers to a goad/prod used to guide wild horses back onto the correct path. The passage describes:
"Uppathe paṭipanne vā — those sindhave (Sindhi horses) that are running on the wrong path or astray path — vīthiāropanatthaṃ — for the purpose of bringing them back onto the correct path — patodo (the goad)."
- Patodo
The root "tud" carries the meaning of "pressing/prodding" (nishpressing). "Pressing/prodding" here means striking/goading. The goad (nehan-taṃ / lhantaṃ) strikes the Sindhi horse that is running astray on the wrong path and brings it back onto the correct path — similarly, wisdom strikes the mind that is running astray on the path of kāma-guṇa (sensual pleasures) toward the correct path of bhāvanā-kamma-ṭṭhāna (meditation objects).
(Alternatively: the mind that is running on the wrong paths of kāma-sukha-llika, attakila-maṭha, is brought onto the correct path of majjhimā-paṭipada — the Middle Way.)
This is why it is likened to a goad. [Previously "patodo-viya" was mentioned, so after vijjhati it is more fitting to read "patodo-viya" again.]
The goad (lhantaṃ) strikes just as vijjhati — "pierces/prods" — (tathā — similarly) uppathe vā — on the wrong/astray path — kāma-guṇa ārarāma-path — dhāvanakaṃ — the mind running along — kuṭacittaṃ — the crooked/corrupt mind — vīthiāropanatthaṃ — for the purpose of placing it onto the correct path — for bringing it onto the vipassanā path — vijjhati — it pierces/prods. Iti — thus it is called patodo.
Patodo（帕托多，驱赶棍/鞌刺） 指用来引导野马回到正确路径的驱赶工具。该段描述：
"Uppathe paṭipanne vā — 那些在错误路径或偏离路径上奔跑的 sindhave（信度马）— vīthiāropanatthaṃ — 为了将它们带回正确路径的目的 — patodo（驱赶棍）。"
- Patodo 词解释
词根 "tud" 含有"按压/驱赶"（nispisana）的含义。"按压/驱赶"在此意味着刺击/驱赶。驱赶棍（lhantaṃ）刺击那个在错误路径上奔跑的信度马，将其带回正确的路径——同样，智慧刺击那个在感官愉悦（kāma-guṇa）路径上奔跑的心，将其带到正确的冥想路径（bhāvanā-kamma-ṭṭhāna）上。
（或者：将在错误路径——感官愉悦（kāma-sukha-llika）和自我苦行（attakila-maṭha）——上奔跑的心带到中道（majjhimā-paṭipada）这条正确的路径上。） 这就是为什么它被比喻为驱赶棍。[之前已经提到过 "patodo-viya"，所以在 vijjhati 之后，再次读作 "patodo-viya" 更为恰当。]
驱赶棍（lhantaṃ）刺击就像 vijjhati——"刺穿/驱赶"——（tathā — 同样）在 uppathe vā——错误/偏离的路径——感官愉悦的路径上——dhāvanakaṃ——奔跑着的——kuṭacittaṃ——扭曲/腐败的心——vīthiāropanatthaṃ——为了将其放置在正确路径上——为了将其带到毗帕舍那（vipassanā）路径上——vijjhati——它刺击/驱赶。Iti——如此，它被称为 patodo。
Paññāsatthaṃ — "Wisdom as a weapon"
"Kilesacchedanaṭṭhena — by the meaning/function of cutting off (ccheda) the defilements (kilesa) — paññāva — wisdom itself — satthaṃ — is a weapon. [Therefore it is called] paññāsatthaṃ — wisdom-weapon."
In other words, just as a sharp weapon (satthaṃ) cuts and severs, wisdom has the function of cutting off and destroying all defilements (kilesa). Because of this cutting function against the defilements, wisdom is therefore called a "weapon" (satthaṃ). The compound term paññāsatthaṃ thus means "the weapon of wisdom" or "wisdom which is a weapon."
Paññāsatthaṃ —— "智慧作为武器"
"Kilesacchedanaṭṭhena —— 以砍切（ccheda）烦恼（kilesa）的含义/功能 —— paññāva —— 智慧本身 —— satthaṃ —— 是武器。[因此称为] paññāsatthaṃ —— 智慧武器。"
换句话说，正如锋利的武器（satthaṃ）能够砍切和斩断，智慧具有砍切和消灭所有烦恼（kilesa）的功能。正因为智慧对烦恼具有这种切割的功能，智慧因此被称为"武器"（satthaṃ）。复合词 paññāsatthaṃ 因此意味着"智慧的武器"或"具有武器功能的智慧"。
Paññāpāsādo — "Wisdom as a palace/pavilion"
"Accuggataṭṭhena — by the meaning/function of rising upward, soaring high (accuggata) — paññāva — wisdom itself — pāsādo — is a palace/pavilion (pāsāda). [Therefore it is called] paññāpāsādo — wisdom-palace."
In other words, just as a grand palace or pavilion (pāsāda) stands elevated and raised high above the ground, wisdom has the function of lifting and elevating one upward. Because of this elevating/soaring quality, wisdom is therefore likened to a "palace/pavilion" (pāsādo).
[Note: As it is a taddhita-samāsa (तद्धित-समास) type of compound, according to the original gender of the root word, it should properly be kept as "satthaṃpāsādo."]
Paññāpāsādo —— "智慧作为宫殿/亭台"
"Accuggataṭṭhena —— 以向上腾升、高高升起（accuggata）的含义/功能 —— paññāva —— 智慧本身 —— pāsādo —— 是宫殿/亭台（pāsāda）。[因此称为] paññāpāsādo —— 智慧宫殿。"
换句话说，正如雄壮的宫殿或亭台（pāsāda）高高矗立于地面之上，智慧具有将人向上提升和抬高的功能。正因为智慧具有这种提升和腾升的特质，智慧因此被比喻为"宫殿/亭台"（pāsādo）。
[注：由于它是一种 taddhita-samāsa（तद्धित-समास）型复合词，根据词根的原始性别，应当保持为 "satthaṃpāsādo"。]
"Hi — truly — paññavato — a person who possesses wisdom — ekapallaṅkena — sitting upon a single throne/seat — nisinnassa — while seated — dasasahassi lokadhātu — the ten-thousand world systems — ekālokā — have a single light/radiance — ekobhāsā — have a single luminosity — ekapajjotā — have a single brilliance/splendor — hoti. Tena — because of this — etaṃ — this — the three verses beginning with 'paññā ālokā' (wisdom is light) — vuttaṃ — were spoken/taught."
[Note: This refers to one who possesses vipassanā wisdom. When the radiance (obhāsa) arising from the defilements overcome by vipassanā (vipassanupakkkilesa) manifests in that vipassanā wisdom practitioner, light and radiance pervade the entire great world system.]
"Hi —— 诚然 —— paññavato —— 具有智慧的人 —— ekapallaṅkena —— 坐在单独一把宝座上 —— nisinnassa —— 当他坐着时 —— dasasahassi lokadhātu —— 一万个世界系统 —— ekālokā —— 具有单一的光彩 —— ekobhāsā —— 具有单一的辉光 —— ekapajjotā —— 具有单一的光芒 —— hoti。Tena —— 因此 —— etaṃ —— 这 —— 以"智慧是光"开头的三偈 —— vuttaṃ —— 被宣说了。"
[注：这指的是具有毗帕舍那智慧的人。当毗帕舍那智慧克服的烦恼（vipassanupakkkilesa）所生的辉光在该修行者中显现时，光彩遍及整个大世界系统。]
"Pana — furthermore — tīsu — throughout these — imesu padesu — in these verses beginning with 'paññā ālokā' — ekapadenapi — even with a single verse — etasmiṃ atthe — this meaning that has been stated — siddhe — is accomplished/fulfilled. (tadanurūpeneva idhāpi desanā katā — the teaching here too is given in accordance with that.) Bhikkhave — monks — ālokā — the lights/radiances — ime cattāro — are these four:
"Pana —— 此外 —— tīsu —— 在这些 —— imesu padesu —— 以"智慧是光"开头的这些偈中 —— ekapadenapi —— 甚至用单独一偈 —— etasmiṃ atthe —— 这已陈述的含义 —— siddhe —— 已经完成。（tadanurūpeneva idhāpi desanā katā —— 此处的教示也是依此而作的。）Bhikkhave —— 比丘们 —— ālokā —— 光彩们 —— ime cattāro —— 有这四种：
katame cattāro — what are the four?
katame cattāro —— 哪四种？
candāloko — the light of the moon, sūriyāloko — the light of the sun, agyāloko — the light of fire, paññāloko — the light of wisdom.
candāloko —— 月光，sūriyāloko —— 日光，agyāloko —— 火光，paññāloko —— 智慧之光。
Bhikkhave — monks — these ālokā are indeed these four.
Bhikkhave —— 比丘们 —— 这些光彩确实是这四种。
Bhikkhave — monks — catunnaṃ imesaṃ ālokānaṃ — among these four lights — yadidaṃ paññāloko — whichever is this light of wisdom — atthi etaṃ — this light of wisdom exists — aggaṃ — as the supreme/highest.
Bhikkhave —— 比丘们 —— catunnaṃ imesaṃ ālokānaṃ —— 在这四种光彩中 —— yadidaṃ paññāloko —— 其中智慧之光 —— atthi etaṃ —— 这种智慧之光存在 —— aggaṃ —— 是最高的、最殊胜的。
Tathā — similarly — bhikkhave — monks — bhāsā — the luminosities — are these four. Bhikkhave — monks — pajjotā — the brilliances/splendors — are also these four. Iti — thus — sattānaṃ ajjhāsayavasena — according to the inclination/aspiration of beings — yāni etāni suttāni — these suttas — (Bhagavatā) desitāni — were taught by the Blessed One — tadanurūpeneva idhāpi desanā katā — and the teaching here in the Abhidhamma Pāḷi too has been given in accordance with that."
Tathā —— 同样 —— bhikkhave —— 比丘们 —— bhāsā —— 辉光们 —— 也是这四种。Bhikkhave —— 比丘们 —— pajjotā —— 光芒们 —— 也是这四种。Iti —— 因此 —— sattānaṃ ajjhāsayavasena —— 根据众生的倾向和愿望 —— yāni etāni suttāni —— 这些经文 —— （Bhagavatā）desitāni —— 被薄伽梵所宣说 —— tadanurūpeneva idhāpi desanā katā —— 此处阿毗达摩巴利文中的教示也是依此而作的。"
- Attho hi. Pa. Suvibhatto.
"'Will there not be repetition (punaruttidhosa) if the same meaning is explained again?' — this question may arise, so he states 'attho hi' and so on. The meaning, when analyzed through various forms of grammar (saddā), is fully and completely analyzed. Therefore, there is no repetition. Even if there is no repetition, if there is no special benefit, would it not lead to niratthakadhosa (the fault of being purposeless)? Why then does analyzing in various ways lead to suvibhatta (being well-analyzed)?' — this question may arise again, so he states 'aññathā ca aññathā ca bujjhati' and so on. Some understand the meaning when taught as 'paññā ālokā' (wisdom is light); others, however, understand when taught differently as 'paññā obhāsā, paññā pajjotā' (wisdom is luminosity, wisdom is brilliance). Because there is the benefit of making various types of persons understand, it becomes suvibhatta through various analyses — thus."
"Hi — truly — atto — the meaning — vā — or — anekehi ākārehi — through many various forms/aspects — vibhajjamāno — when analyzed — suvibhatto — is well analyzed — hoti — indeed."
- Attho hi. Pa. Suvibhatto。
"'如果再次解释同一含义，是否会产生重复（punaruttidhosa）？'—— 可能会产生这样的疑问，因此他宣说'attho hi'等。含义通过各种语法形式（saddā）的分析，被充分而完整地分析。因此，不存在重复。即使没有重复，如果没有特殊利益，是否会导致niratthakadhosa（无目的的过失）？那么为何通过各种方式的分析会导致suvibhatta（被好好分析）？'—— 这样的疑问可能再次产生，因此他宣说'aññathā ca aññathā ca bujjhati'等。有些人在听到'智慧是光'的教示后理解含义；而另一些人则在听到'智慧是辉光、智慧是光芒'等不同的教示后才能理解。因为存在使各种人都能理解的利益，所以通过各种分析而成为suvibhatta —— 如此。"
"Hi —— 诚然 —— atto —— 含义 —— vā —— 或者 —— anekehi ākārehi —— 通过许多不同的形式/方面 —— vibhajjamāno —— 当被分析时 —— suvibhatto —— 被好好分析 —— hoti —— 确实如此。"
"(Kasmā — why? — aññathā ca — and through another meaning — añño — another person — bujjhati — understands; aññathā ca — and through yet another meaning different from that which that person could understand — añño — another person — bujjhati — understands. Iti — thus it is."
"（Kasmā —— 为何？—— aññathā ca —— 通过另一种含义 —— añño —— 另一个人 —— bujjhati —— 能够理解；aññathā ca —— 通过与前者能理解的含义不同的另一种含义 —— añño —— 另一个人 —— bujjhati —— 能够理解。Iti —— 因此。"
Main Verse Explanation:
Wisdom (paññā) is called a jewel/gem (ratana) because of the following meanings:
"Rati karaṇaṭṭhena — because it has the function of producing delight/pleasure (rati) — and also — rati dāyakaṭṭhena — because it has the function of giving delight/pleasure — and also — rati janakaṭṭhena — because it has the function of causing/generating delight/pleasure — and also — cittīkataṭṭhena — because it is regarded with reverence as though it were the mind itself, even though it is not the mind — and also — dullabhapātubhāvaṭṭhena — because it is rare and difficult to obtain, and when it appears it becomes manifest/prominent — and also — (this agrees with dullabhadassana at another place in the same way) — atulaṭṭhena — because it has the function of being unequalled/without peer — and also — anomasatta paribhogaṭṭhena — because it is the object of enjoyment/use of noble beings (sattvas) of the highest order who are not lowly or inferior."
The Pāḷi Verse:
Cittīkataṃ mahāgaṇṭī ca,
Atulaṃ dullabhadassanaṃ.
Anomasattaparibhogaṃ,
Ratanaṃ tena vuccati.
Translation of the verse:
"It is regarded with reverence like the mind itself, and is of great worth/value;
It is unequalled and rare to behold;
It is the enjoyment/use of noble beings of the highest order;
A jewel/gem it is therefore called."
Conclusion:
Ratanā — paññāratanaṃ — the jewel of wisdom.
主要偈解释：
智慧（paññā）被称为宝石（ratana），因为具有以下含义：
"Rati karaṇaṭṭhena —— 因为它具有产生愉悦（rati）的功能 —— 同时 —— rati dāyakaṭṭhena —— 因为它具有给予愉悦的功能 —— 同时 —— rati janakaṭṭhena —— 因为它具有引起/产生愉悦的功能 —— 同时 —— cittīkataṭṭhena —— 因为尽管它不是心，却被当作心一样受到敬重 —— 同时 —— dullabhapātubhāvaṭṭhena —— 因为它是难得而稀有的，当它出现时便会变得显著/突出 —— 同时 —— （这与另一处的 dullabhadassana 的含义一致）—— atulaṭṭhena —— 因为它具有无可比对的功能 —— 同时 —— anomasatta paribhogaṭṭhena —— 因为它是最高等级的高尚众生（sattvas）——那些并非低劣的众生——的享用/使用对象。"
巴利语偈文：
Cittīkataṃ mahāgaṇṭī ca,
Atulaṃ dullabhadassanaṃ.
Anomasattaparibhogaṃ,
Ratanaṃ tena vuccati.
偈文译文：
"它像心一样受到敬重，具有伟大的价值；
它无可比对，难得一睹；
它是最高等级高尚众生的享用之物；
因此它被称为宝石。"
结论：
Ratanā —— paññāratanaṃ —— 智慧的宝石。
- Ratana. (Jewel/Gem)
Looking at rati karaṇaṭṭhena, rati dāyakaṭṭhena, and rati janakaṭṭhena — stating "ratiṃ karotīti ratikararṇaṃ, rati dadātīti ratidānaṃ, ratiṃ janetīti ratijananaṃ" — the unwanted letters are removed, and also the i of ti is changed to a, thereby arriving at the word "ratana."
The phrases beginning with cittīkataṭṭhena and so on are not grammatical derivations (saddattha); they are merely verses/words that show/display the qualities (guṇa) of ratana. According to the meaning of those words, ratana is called so by implication (athaṃgihīṃ) — this is a word of the anipabbhannapāṭipada type (i.e. a word whose form does not strictly follow standard grammatical derivation rules).
In other places, it also shows the meaning of "mahāghaṇṭī — having great value/worth."
- Ratana（宝石）
观察 rati karaṇaṭṭhena、rati dāyakaṭṭhena 和 rati janakaṭṭhena —— 宣说"ratiṃ karotīti ratikararṇaṃ, rati dadātīti ratidānaṃ, ratiṃ janetīti ratijananaṃ"—— 去掉不需要的字母，同时将 ti 中的 i 变为 a，从而得到"ratana"这个词。
以 cittīkataṭṭhena 开头的各段并非语法派生词（saddattha）；它们仅仅是展示/表示 ratana 的品质（guṇa）的偈文/语句。根据这些语句的含义，ratana 就被如此称呼——这是一种通过暗示得出的称呼（athaṃgihīṃ）—— 这属于 anipabbhannapāṭipada 类型的词（即词形不严格遵循标准语法派生规则的词）。
在其他地方，它也表示"mahāghaṇṭī —— 具有伟大价值/价格"的含义。
"Iti — this is the question. Amohassa — of the non-delusion (amoha) — mohapaṭipakkhabhāvadīpanatthaṃ — for the purpose of showing/revealing the nature of being the opposite (paṭipakkha) of delusion (moha) — vā — or because of the reason of wishing to show the nature of being the opposite of delusion — vuttaṃ — it was stated/spoken."
"Iti —— 这是问题。Amohassa —— 关于非�lloha（amoha，不迷惑/非妃惑）—— mohapaṭipakkhabhāvadīpanatthaṃ —— 为了展示/揭示作为迷惑（moha）的对面（paṭipakkha）的本质 —— vā —— 或者因为希望展示迷惑的对面之本质这一原因 —— vuttaṃ —— 被宣说了。"
"Tena — by that — etaṃ — this meaning — the dhammavicaya verse/word — dīpeti — reveals/shows. (Kiṃ dīpeti nesi — what meaning does it reveal? —) yvāyaṃ (yo+ayaṃ) — whichever — amoho — is non-delusion — (atthi) — so — that non-delusion — kevalaṃ — is not merely — paṭipakkhabhāk — on the opposing side only — moha to — from delusion — añño — another — dhammo — dharma/phenomenon — na — is not — pana — but indeed — mohassa paṭipakkho — the opposite of delusion — dhammavicayasaṅkhāto — known as/called dhammavicaya (investigation of dharma) — amoho nāma — what is called non-delusion — taṃ — that dharma — idha — in this Pāḷi text — adhipmato — is indicated/designated. Iti — this is the meaning that is revealed."
(Dīpeti — it is not a grammatical/literal meaning but rather a meaning of opposition/contrast — paṭipakkhā attha — thus.)
[Clarification note:]
"dhammavicayo — called dhammavicaya — yo amoho — whichever non-delusion — mohassa paṭipakkho — is the opposite of delusion — taṃ dhamma-svabhāva — that dharma-nature" — this is what is given in the Pāḷi text.
The dhammavicaya verse reveals the following meaning:
The non-delusion (amoho) is not simply just another dharma that stands on the opposite side of delusion. Rather, it is specifically and precisely the opposite of delusion itself. That is why it is called "dhammavicaya" (investigation/discernment of dharma) — because non-delusion is not merely the absence of delusion or something separate from it, but is defined by its very nature as the direct opposite of delusion. This is the meaning that the Pāḷi text points to and indicates.
In short: Non-delusion (amoho) is not just any other dharma that happens to be contrary to delusion. Its essential identity is that of being the opposite of delusion, and that is precisely why it bears the name "dhammavicaya."
"Tena —— 由此 —— etaṃ —— 此含义 —— dhammavicaya 偈/语句 —— dīpeti —— 揭示/展示。（Kiṃ dīpeti nesi —— 它揭示了什么含义？——）yvāyaṃ（yo+ayaṃ）—— 其中 —— amoho —— 非妃惑 —— （atthi）—— so —— 那个非妃惑 —— kevalaṃ —— 并不仅仅是 —— paṭipakkhabhāk —— 在对面一侧 —— moha to —— 从迷惑 —— añño —— 另一个 —— dhammo —— 法/现象 —— na —— 不是 —— pana —— 但实际上 —— mohassa paṭipakkho —— 迷惑的对面 —— dhammavicayasaṅkhāto —— 被称为 dhammavicaya（法的观察/辨别）—— amoho nāma —— 称为非妃惑 —— taṃ —— 那个法 —— idha —— 在此巴利语文本中 —— adhipmato —— 被指示/标记。Iti —— 这就是被揭示的含义。"
（Dīpeti —— 这并不是语法上的字面含义，而是一种对比/对立的含义 —— paṭipakkhā attha —— 如此。）
[说明注释：]
"dhammavicayo —— 被称为 dhammavicaya —— yo amoho —— 其中的非妃惑 —— mohassa paṭipakkho —— 是迷惑的对面 —— taṃ dhamma-svabhāva —— 那个法的本性"—— 这就是巴利语文本中所给出的内容。
Dhammavicaya 这段偈文揭示了以下含义：
非妃惑（amoho）并不仅仅是另一个站在迷惑对面的法。它本身就是迷惑的直接对立者。正因如此，它被称为"dhammavicaya"（对法的观察/辨别）—— 因为非妃惑并不只是迷惑的缺失或与迷惑无关的东西，而是由其本质所决定的、作为迷惑的正确对面而存在的。这正是此巴利语文本所指示和表明的含义。
简言之：非妃惑（amoho）并不只是恰好与迷惑相反的某个其他法。它的本质身份就是成为迷惑的对面，正因如此它才获得了"dhammavicaya"这个名称。