Word-by-word (English):

tatra therein / in that hetu-gocha section; na hetū dhammā sahetukāpi ahetukāpīti "dhammas that are not roots, whether with-roots or without-roots"; siddhe being already complete/accomplished (i.e., already complete even without the kho pana particle); na hetū kho pana dhammāti "but indeed, dhammas that are not roots"; atirittaṃ superfluous / additional / beyond what was needed; yad etaṃ khopanāti padaṃ that very term/word "kho pana"; Bhagavatā by the Blessed One; vuttaṃ was stated/said; tassa of that (the kho pana term); vasena by virtue of / by means of; ayaṃ atirekattho this additional/surplus meaning; saṅgahito has been included / gathered in; iti thus; veditabbo should be understood

Readable English:

In the hetu-gocha section of the Pāḷi text, the meaning was already complete with the phrase "na hetū dhammā sahetukāpi ahetukāpīti" ("dhammas that are not roots, whether possessing roots or without roots") — even without the particle kho pana. Yet the Blessed One stated the additional word "kho pana" in "na hetū kho pana dhammāti." It should be understood that by virtue of that superfluous kho pana particle, an additional surplus meaning has been gathered in. [As the grammatical principle states: "where there is a surplus particle, there is a surplus meaning" — so because of the extra kho pana, one should know there is an extra meaning.]

逐词中文：

tatra 在其中（在那因戈恰迦节）； na hetū dhammā sahetukāpi ahetukāpīti "非因法，无论是有因或无因的"； siddhe 已完整（即使没有kho pana语粒也已完整）； na hetū kho pana dhammāti "然而，非因法"； atirittaṃ 多余的、额外的； yad etaṃ khopanāti padaṃ 那个"kho pana"词项； Bhagavatā 由世尊； vuttaṃ 已说； tassa 那（kho pana词项）的； vasena 凭借； ayaṃ atirekattho 这额外的意义； saṅgahito 已被摄入； iti 如此； veditabbo 应当了知

流畅中文：

在巴利原典的因戈恰迦节中，"非因法，无论是有因或无因的"（na hetū dhammā sahetukāpi ahetukāpīti）这一表述即使没有kho pana语粒也已意义完整。然而世尊在"na hetū kho pana dhammāti"中加入了多余的"kho pana"一词。应当了知，凭借这个多余的kho pana语粒，一个额外的意义已被摄入其中。〔按语法准则："有多余的语粒，则有多余的意义"——故因kho pana多余，应知有多余之义。〕

{Bhāsāṭīkā} - Word-by-word (English):

kathaṃ how; veditabbo should it be understood?; kevalaṃ merely / only (only — not including the dyads that will be shown under "aññepi aññathāpi"); na hetū dhammā … ahetukāpi icceva that it is fitting only for "na hetū dhammā … ahetukāpi"; sambhavati is fitting; na not (that is not all); atha kho but rather; aññepi other dyads too; aññāthāpi also through other modes of combination; sambhavanti are fitting; iti thus; (veditabbo) should be understood

Readable English:

How should this be understood? It should be understood not merely that the dyad "na hetū dhammā … ahetukāpi" alone is fitting — excluding the dyads to be shown under the principle "aññepi aññathāpi" (also other, also in other ways) — but rather that other dyads too are fitting through other modes of combination as well.

逐词中文：

kathaṃ 如何； veditabbo 应当了知？； kevalaṃ 仅仅（仅此，不包括将在"aññepi aññathāpi"下展示的二法组）； na hetū dhammā … ahetukāpi icceva 仅"非因法……无因的"适当； sambhavati 适当； na 不（并非如此而已）； atha kho 而是； aññepi 其他二法组也； aññāthāpi 也通过其他结合方式； sambhavanti 是适当的； iti 如此； (veditabbo) 应当了知

流畅中文：

应当如何了知呢？应当了知的不仅仅是"非因法……无因的"这一二法组（不含将在"亦有其他、亦以其他方式"原则下展示的二法组）适当，而是其他二法组也通过其他结合方式同样是适当的。

---

{Another Nissaya} - Word-by-word (English):

kevalaṃ merely / only; na hetū dhammā va only the na-hetu-dhammas (dhammas that are not roots); na sambhavanti do not [exclusively] apply / are not fitting [only for them]; sahetuka-ahetuka with-root / without-root; [i.e., the sahetuka-ahetuka mode of combination]; atha kho but rather; aññepi other (dhammas) too / dhammas other than na-hetu-dhammas, i.e., the hetu-dhammas as well; sambhavanti are fitting / applicable; sahetuka-ahetuka [mode] with the sahetuka-ahetuka mode of combination

Readable English:

It is not the case that only the na-hetu-dhammas (dhammas that are not roots) apply under the sahetuka-ahetuka mode of combination. Rather, other dhammas too — namely, the hetu-dhammas (dhammas that are roots) — are also fitting under the sahetuka-ahetuka mode of combination.

逐词中文：

kevalaṃ 仅仅； na hetū dhammā va 仅非因法； na sambhavanti 并非（仅）适用； sahetuka-ahetuka 有因-无因的方式； atha kho 而是； aññepi 其他（法）也，即非因法以外的因法； sambhavanti 适用； sahetuka-ahetuka [方式] 有因-无因的结合方式

流畅中文：

并非只有非因法（na-hetu-dhammas）才适用于有因-无因的结合方式。而是其他的法——即因法（hetu-dhammas）——也同样适用于有因-无因的结合方式。

Word-by-word (English):

kevalaṃ merely / only; na hetū dhammā the na-hetu-dhammas; sahetukā-ahetukā icceva only under the sahetuka-ahetuka mode (of combination); na sambhavanti are not fitting [only in that one mode]; atha kho but rather; aññathāpi also in another way / also through a different mode; [i.e., a mode other than sahetuka-ahetuka, namely:] hetusampayutta-hetuvippayutta the hetusampayutta-hetuvippayutta mode; sambhavanti are fitting; iti thus; ayaṃ atirekattho this surplus/additional meaning; saṅgahito has been gathered in / included; hoti is / becomes

Readable English:

Furthermore, the na-hetu-dhammas are not fitting only under the sahetuka-ahetuka mode of combination. Rather, they are also fitting under another mode — namely, the hetusampayutta-hetuvippayutta mode (associated with a root-cause or dissociated from a root-cause). It is in this way that the surplus meaning has been gathered in.

逐词中文：

kevalaṃ 仅仅； na hetū dhammā 非因法； sahetukā-ahetukā icceva 仅以有因-无因的方式； na sambhavanti 并非（仅）适用； atha kho 而是； aññathāpi 也以另一种方式； [即：] hetusampayutta-hetuvippayutta 与因相应-与因不相应的方式； sambhavanti 适用； iti 如此； ayaṃ atirekattho 这额外的意义； saṅgahito 已被摄入； hoti 是

流畅中文：

此外，非因法并非只适用于有因-无因的结合方式。而是也适用于另一种方式——即与因相应-与因不相应（hetusampayutta-hetuvippayutta）的结合方式。正是以这种方式，额外的意义已被摄入其中。

Word-by-word (English):

kathaṃ na kevalaṃ na hetū dhammā "How [is it that] not only the na-hetu-dhammas [are fitting]"; atha kho aññepi sahetukā ahetukā icceva = "but rather, other [dhammas] too [are fitting] only under sahetuka-ahetuka"; āsa kho aññathāpi = "[and] also in another way"; iti = thus; Aṭṭhakathā-pāḷi = the Commentary Pāḷi text; evaṃ rahi mhan mhon sai = should read thus [i.e., this is the correct reading]

Readable English:

Note. The correct reading of the Commentary Pāḷi text should be: "kathaṃ na kevalaṃ na hetū dhammā, atha kho aññepi sahetukā ahetukā icceva, āsa kho aññathāpi" — "How [is it that] not only the na-hetu-dhammas [are fitting under this mode], but other dhammas too [are fitting] only under the sahetuka-ahetuka [mode]; and also [they are fitting] in another way as well." This is the correct form of the Commentary Pāḷi.

逐词中文：

kathaṃ na kevalaṃ na hetū dhammā "如何不仅仅非因法"； atha kho aññepi sahetukā ahetukā icceva "而是其他（法）也仅以有因-无因方式"； āsa kho aññathāpi "也以另一种方式"； iti 如此； Aṭṭhakathā-pāḷi 注疏巴利文； 应当如此读才正确

流畅中文：

注记。 注疏巴利文的正确读法应为："kathaṃ na kevalaṃ na hetū dhammā, atha kho aññepi sahetukā ahetukā icceva, āsa kho aññathāpi"——"如何不仅仅是非因法（适用于此方式），而是其他法也（仅以）有因-无因方式（适用）；且也以另一种方式（适用）。"这才是注疏巴利文的正确文本。

Word-by-word (English):

tattha pana therein / in that context, moreover; aññepi aññathāpi iti by the words "also other, also in another way"; etesaṃ of these; visuṃ pavattiyā by separate/independent operation; dve dukā two dyads; dassitā have been shown; sayaṃ pavattiyā pana = but by its own/inherent operation; ayampi duko = this dyad also; veditabbo = should be known/understood; hetū ceva dhammā hetusampayuttāpi hetuvippayuttāpi = "dhammas that are roots, and also associated-with-root or dissociated-from-root"; iti = thus Readable English: Moreover, in that context, by the words "aññepi aññathāpi" ("also other, also in another way"), two dyads have been shown through separate/independent operation [of each word]. But through its own inherent operation, this dyad too should be understood: "hetū ceva dhammā hetusampayuttāpi hetuvippayuttāpi" — "dhammas that are roots, and are also either associated with a root-cause or dissociated from a root-cause." 逐词中文： tattha pana 在其中，此外；aññepi aññathāpi iti = 由"亦有其他、亦以其他方式"诸语；etesaṃ = 这些的；visuṃ pavattiyā = 通过各自独立的运作；dve dukā = 两个二法组；dassitā = 已被显示；sayaṃ pavattiyā pana = 但通过其自身固有的运作；ayampi duko = 这个二法组也；veditabbo = 应当了知；hetū ceva dhammā hetusampayuttāpi hetuvippayuttāpi = "既是因法又与因相应或与因不相应的法"；iti = 如此 流畅中文： 此外，在那个语境中，通过"亦有其他、亦以其他方式"（aññepi aññathāpi）这些词语各自独立的运作，已显示出两个二法组。但通过其自身固有的运作，这个二法组也应当了知："hetū ceva dhammā hetusampayuttāpi hetuvippayuttāpi"——"既是因法，又是与因相应或与因不相应的法。"

Word-by-word (English): ဤဋီကာပါဠိကို မြင်၍ seeing this Ṭīkā Pāḷi passage; ရှေ့ အထခေါ အညေပိကို ကွင်း၍ = bracketing/setting aside the earlier "atha kho aññepi"; နောက်၌ = afterward / in the subsequent [text]; အထခေါ အညေပိ အညထာပိ ဟူ၍ ရေးမှားတတ်သည် = one tends to write mistakenly "atha kho aññepi aññathāpi"; အထခေါ အညထာပိ သာ ရှိသင့်သည် = only "atha kho aññathāpi" should be there; ယခင်အနက်ကို ချဲ့လို့ရကား = because the previous meaning can be expanded; "ဣဒံ ဝုတ္တံ ဟောတိ" စသည်ကို မိန့်သော် = when [the text] states "this is what is meant," etc. Readable English: Upon seeing this Ṭīkā Pāḷi passage, one tends to make the mistake — by bracketing the earlier "atha kho aññepi" — of writing the subsequent text as "atha kho aññepi aññathāpi." However, it should be only "atha kho aññathāpi" [without aññepi]. This is because the previous meaning can be expanded [through the sentence frame] when the text states "idaṃ vuttaṃ hoti" ("this is what is meant") and so forth. 逐词中文： ဤဋီကာပါဠိကို မြင်၍ 看到这段复注巴利文；ရှေ့ အထခေါ အညေပိကို ကွင်း၍ = 将前面的"atha kho aññepi"括起（搁置）；နောက်၌ = 在后面；အထခေါ အညေပိ အညထာပိ ဟူ၍ ရေးမှားတတ်သည် = 容易误写为"atha kho aññepi aññathāpi"；အထခေါ အညထာပိ သာ ရှိသင့်သည် = 应当只有"atha kho aññathāpi"；ယခင်အနက်ကို ချဲ့လို့ရကား = 因为前面的意义可以展开；"ဣဒံ ဝုတ္တံ ဟောတိ" စသည်ကို မိန့်သော် = 当（文本）说"此即所说之义"等时 流畅中文： 看到这段复注巴利文后，人们容易犯这样的错误：将前面的"atha kho aññepi"括起搁置，然后在后文误写为"atha kho aññepi aññathāpi"。然而，此处应当只有"atha kho aññathāpi"（不含aññepi）。这是因为，当文本以"idaṃ vuttaṃ hoti"（"此即所说之义"）等语句作铺垫时，前面的意义是可以展开阐释的。

Word-by-word (English):

idaṃ this; vuttaṃ hoti is what is meant / is what was said; kiṃ vuttaṃ hoti what is meant?; hi for / indeed (expands the explanation); na hetū dhammā sahetukāpi ahetukāpi the dyad "dhammas that are not roots, whether with-roots or without-roots"; sambhavati is fitting / applicable; yatheva just as; evaṃ likewise; hetū dhammā sahetukāpi ahetukāpi the dyad "dhammas that are roots, whether with-roots or without-roots"; (sambhavati) is also fitting

Readable English:

What is the meaning of what was said? It means: just as the dyad "na hetū dhammā sahetukāpi ahetukāpi" ("dhammas that are not roots, whether with-roots or without-roots") is fitting, likewise the dyad "hetū dhammā sahetukāpi ahetukāpi" ("dhammas that are roots, whether with-roots or without-roots") is also fitting.

逐词中文：

idaṃ 这； vuttaṃ hoti 是所说的意思； kiṃ vuttaṃ hoti 所说的是什么意思？； hi 因为（展开说明）； na hetū dhammā sahetukāpi ahetukāpi "非因法，或有因或无因的"这一二法组； sambhavati 适当； yatheva 正如； evaṃ 同样； hetū dhammā sahetukāpi ahetukāpi "因法，或有因或无因的"这一二法组； (sambhavati) 也适当

流畅中文：

所说的是什么意思呢？意思是：正如"非因法，或有因或无因的"（na hetū dhammā sahetukāpi ahetukāpi）这一二法组适当，同样，"因法，或有因或无因的"（hetū dhammā sahetukāpi ahetukāpi）这一二法组也适当。

Word-by-word (English):

ca and / moreover; not only that; na hetū dhammā sahetukāpi the dyad "dhammas that are not roots, and with-roots" [The explanatory note continues: just as this dyad with kho pana removed is already in the Pāḷi text as the sixth dyad, and just as that dyad is fitting and has been included, likewise "hetū dhammā sahetukāpi ahetukāpi" and "na hetū dhammā hetusampayuttāpi hetuvippayuttāpi" are also fitting.]

Readable English:

And moreover, not only that — the dyad "na hetū dhammā sahetukāpi" [The explanatory note clarifies: after setting up the sentence frame with "this is what is meant," the commentary expands with "for just as…" etc. The dyad "na hetū dhammā sahetukāpi" with kho pana removed is already the sixth dyad in the Pāḷi text; just as that dyad is fitting and included, so too the dyads "hetū dhammā sahetukāpi ahetukāpi" and "na hetū dhammā hetusampayuttāpi hetuvippayuttāpi" are also fitting.]

Note: By the statement above, note that in addition to the two sambhava-dyads shown earlier, two more atireka (surplus) dyads arising from the kho pana particle are obtained — making four additional dyads total according to the Commentary. Furthermore, the Sub-commentary, following the principle "aññepi aññathāpi," indicates that the dyad "hetū ceva dhammā hetusampayuttāpi" should also be known, as it arises from combining hetu with hetusampayutta and hetuvippayutta.

Word-by-word (English):

(sambhavati) is fitting; yathā just as; evaṃ likewise; na hetū dhammā hetusampayuttāpi hetuvippayuttāpi the dyad "dhammas that are not roots, whether associated with roots or dissociated from roots"; (sambhavati) is also fitting; iti thus; vuttaṃ hoti this is what is meant; iti thus; atirekattho the surplus/additional meaning; saṅgahito has been gathered in / included; iti thus; veditabbo should be understood; [The iti at the end closes the sentence and also accounts for one instance of iti in the text.]

Readable English:

Just as (the above dyads are fitting), likewise the dyad "na hetū dhammā hetusampayuttāpi hetuvippayuttāpi" ("dhammas that are not roots, whether associated with a root-cause or dissociated from a root-cause") is also fitting. This is what is meant. Thus, it should be understood that the surplus meaning has been gathered in by virtue of the superfluous kho pana particle. [The closing iti wraps up the sentence and accounts for the iti in the passage.]

逐词中文：

ca 而且；不仅如此； na hetū dhammā sahetukāpi "非因法，且有因的"这一二法组〔注疏说明：以"此即所说之义"作为语句铺垫后，以"如……"等展开说明；"非因法有因的"去除kho pana后即为巴利原典中第六二法组；正如该二法组适当而已纳入，"因法或有因或无因的"以及"非因法或与因相应或与因不相应的"也适当〕

流畅中文：

而且，不仅如此——"非因法，且有因的"（na hetū dhammā sahetukāpi）这一二法组〔注疏说明：以"此即所说之义"作为铺垫后展开阐释：去除kho pana后的"非因法有因的"即为巴利原典中已有的第六二法组；正如该二法组适当而已被纳入，"因法或有因或无因的"以及"非因法或与因相应或与因不相应的"这两个二法组也同样适当。〕

注释： 由上文可知，连同此前所示的两个共生二法组，再加上因kho pana语粒产生的两个额外二法组，共得注疏所说的四个额外二法组。此外，复注依据"亦有其他、亦以其他方式"的原则，指出将因与因相应、因不相应结合所得的"既是因法又与因相应的"二法组也应当了知。

逐词中文：

(sambhavati) 适当； yathā 如……； evaṃ 同样； na hetū dhammā hetusampayuttāpi hetuvippayuttāpi "非因法，或与因相应或与因不相应的"这一二法组； (sambhavati) 也适当； iti 如此； vuttaṃ hoti 此即所说之义； iti 如此； atirekattho 多余的、额外的意义； saṅgahito 已被摄入； iti 如此； veditabbo 应当了知； 〔结尾的iti收束句意，同时对应文中的一个iti〕

流畅中文：

正如（上述各二法组适当），同样，"非因法，或与因相应或与因不相应的"（na hetū dhammā hetusampayuttāpi hetuvippayuttāpi）这一二法组也适当。此即所说之义。因此，应当了知：凭借多余的kho pana语粒，这一额外的意义已被摄入其中。〔结尾的iti收束全句，同时对应文中的一个iti。〕

English Translation:

In the lesser intermediate dyads (cūḷantaradukā), the meaning should be understood as follows: those dhammas which arise together (vattanti) with a condition (paccaya) that brings their own [resultant] to completion (nipphādaka) — whether a condition simultaneous with the conditioned dhamma, such as hetu and sahajāta and so forth; or a condition not simultaneous with the conditioned dhamma, such as anantara and samanantara and so forth; or a condition free from temporal relation (kālavimutta), namely Nibbāna and concept (paññatti), designated as the ārammaṇa condition, the adhipati condition, and so forth — those dhammas are called sappaccayā (with-condition).

Chinese Translation:

在小中间对（cūḷantaradukā）中，其义应如此理解：那些法（dhammā）与能令自身（之果）圆满生起的缘（nipphādakapaccaya）共同生起（vattanti）——无论是与所缘生法同时的缘，如因缘（hetu）、俱生缘（sahajāta）等；还是与所缘生法不同时的缘，如无间缘（anantara）、等无间缘（samanantara）等；抑或是离时间关系的缘（kālavimutta），即涅槃与概念法（paññatti），被称为所缘缘（ārammaṇapaccaya）、增上缘（adhipatipaccaya）等——那些法便称为有缘（sappaccayā）。

English Translation:

Because there is no condition (paccaya) for these dhammas either at the moment of arising (uppāda) or at the moment of presence (ṭhiti), those dhammas are called appaccayā (without-condition).

"sappaccayā" — The definition is given as: "those which arise together with a condition are sappaccayā." As for "condition" — since it is desired to include both types, namely the generating cause (janaka) and the supporting cause (upaṭṭhambhaka), the qualifier "that which brings one's own [result] to completion" (attano nipphādakena) is applied. By nipphādaka, both types of condition are obtained: that which brings to completion in the manner of generating (janaka), and that which brings to completion in the manner of supporting (upaṭṭhambhaka). These conditions are described in the Ṭīkā as "a condition that is simultaneous (samānakāla), non-simultaneous (asamānakāla), and free from temporal relation (kālavimutta)." A simultaneous condition refers to the type of co-arising condition (sahajātapaccaya) such as hetu and sahajāta among the twenty-four conditions of the Paṭṭhāna. A non-simultaneous condition refers to certain past conditions such as anantara, as well as ārammaṇa and future conditions. A temporally free condition refers to Nibbāna and concept (paññatti) that fall within the ārammaṇa type.

"appaccayā" — The word etesaṃ should not be connected with uppādevā ṭhitiyaṃ vā but with paccayā. The resolution (viggaha) can be made without uppādevā ṭhitiyaṃ vā as: "there is no condition for these, therefore appaccayā." Therefore, know that uppādevā ṭhitiyaṃ vā is not the principal term (padhānapada) to be connected with etesaṃ. In the earlier nissaya commentary, however, because of concern that uppādevā ṭhitiyaṃ vā might be connected [with etesaṃ], instruction was given that etesaṃ should not be rendered with the genitive particle "၏" but with the dative "အား."

On the six-fold [analysis]: As for "condition" — it produces by way of two kinds: producing at the moment of arising, and producing at the moment of presence; and since there is no condition of both these two kinds [for unconditioned dhammas], the phrase uppādevā ṭhitiyaṃ vā paccayo is stated. Connecting this with uppāda and ṭhiti further: uppādapaccayo vā — conditions of the arising-moment type; ṭhitipaccayo vā — conditions of the presence-moment type; natthi — do not exist. This is the intended meaning to be understood.

Chinese Translation:

由于这些法在生起刹那（uppāda）或住立刹那（ṭhiti）皆无缘（paccaya），故那些法称为无缘（appaccayā）。

"有缘（sappaccayā）" — 定义作："那些与缘共同生起者，即为有缘（sappaccayā）。"就"缘"而言——由于意在涵盖两类，即生起因（janaka）与支持因（upaṭṭhambhaka），故加限定语"令自身[果]圆满之因"（attano nipphādakena）。依"令圆满"（nipphādaka）一义，两类缘皆得摄入：以生起方式令圆满者，以及以支持方式令圆满者。《复注》（Ṭīkā）将这些缘描述为"同时之缘（samānakālapaccaya）、非同时之缘（asamānakālapaccaya）以及离时间关系之缘（kālavimuttapaccaya）"。同时之缘，指《发趣论》二十四缘中俱生缘类，如因缘（hetu）、俱生缘（sahajāta）等。非同时之缘，指某些过去缘如无间缘（anantara）等，以及所缘缘（ārammaṇa）和未来缘等。离时间关系之缘，指属于所缘缘类的涅槃与概念法（paññatti）。

"无缘（appaccayā）" — "etesaṃ"一词不应与"uppādevā ṭhitiyaṃ vā"相连，而应与"paccayā"相连。其分解（viggaha）可不含"uppādevā ṭhitiyaṃ vā"而作："此等法无缘，故为无缘（appaccayā）。"因此，应知"uppādevā ṭhitiyaṃ vā"并非与"etesaṃ"相连的主要语词（padhānapada）。然而在早期的nissaya注释中，因顾虑"uppādevā ṭhitiyaṃ vā"可能被连接于此，故特别指示"etesaṃ"不应用属格助词"၏"，而应用与格"အား"来表示。

关于六支分析： 就"缘"而言——它以两种方式产生作用：在生起刹那产生作用，以及在住立刹那产生作用；由于[无为法]不具备这两类缘，故说"uppādevā ṭhitiyaṃ vā paccayo"。进一步与生起和住立相连：uppādapaccayo vā——生起刹那类之缘；ṭhitipaccayo vā——住立刹那类之缘；natthi——不存在。此为应当理解的涵义。

Because conditions (paccayā) have come together (samagantvā) and made [these dhammas], those dhammas are called saṅkhatā (conditioned).

由于诸缘（paccayā）和合聚集（samagantvā）而造作[这些法]，故那些法称为有为（saṅkhatā）。

Those dhammas which are not conditioned (saṅkhatā) — that is, which have not been made by conditions coming together — are called asaṅkhatā (unconditioned).

那些非经诸缘和合造作之法——即非有为（saṅkhatā）之法——称为无为（asaṅkhatā）。

Because these dhammas possess form (rūpa) — namely the form-base (rūpāyatana), or alternatively earth (pathavī) and so forth — in the sense that they cannot be separated out individually (avinibbhogavasena), those dhammas are called rūpino (material).

由于这些法具有色（rūpa）——即色处（rūpāyatana），或具有地（pathavī）等——以不可各别分离（avinibbhogavasena）的方式存在，故那些法称为有色（rūpino）。

Because these dhammas do not possess such form — that is, they lack the form-base (rūpāyatana), or alternatively earth (pathavī) and so forth — those dhammas are called arūpino (immaterial).

由于这些法不具有如是之色——即缺乏色处（rūpāyatana），或缺乏地（pathavī）等——故那些法称为无色（arūpino）。

English Translation:

Alternatively: that which has the characteristic of undergoing alteration (ruppana) is rūpa; because these dhammas possess that [alteration], they are called rūpino (material).

"samagantvā" — In the Madhū [subcommentary], samethi is explained as "conditions that proceed together (ekatā pavatttehi paccayehi)." The word is parsed as samaṃ + itehi, with samaṃ explained as "together (ekatā)" and ita as "having proceeded (pavatttehi)." However, it should be noted that when conditions such as kamma and so forth produce and arrange conditioned dhammas, they do not do so by all gathering together equally at once; rather, each condition arrives effectively and precisely on its own terms and performs its respective function. Therefore, rather than rendering samehi as "having arrived equally," it is more fitting to render it as "saṃ + itehi — having arrived well." Likewise, in this samagantvā, it is better to render it simply as "saṃ + āgantvā — having arrived well," meaning: arriving precisely so as to reach and accomplish the respective result. [The reason why a single dhamma is expressed in the plural has already been shown in the Ṭīkā.]

"rūpino" — The commentary (Aṭṭhakathā) offers two explanations. In both, the formation is that of a possessive taddhita suffix: "rūpaṃ etesaṃ atthīti rūpino" — "these have form, therefore rūpino." In the first explanation, rūpa refers to the form-base (rūpāyatana, the form-object); alternatively, it refers to form beginning with earth (pathavī) and so forth. Since one might ask "in what sense do they 'possess form'?", the qualifier "avinibbhogavasena" — "in the sense of being inseparable" — is supplied to assist. In every group of material phenomena (rūpakalāpa), the form-base or form beginning with earth and so forth is present in a way that cannot be separated out through analysis — this is what is meant by calling them rūpino. Because these dhammas possess that alteration (ruppana), they are called rūpino (material).

Chinese Translation:

另一解：具有变坏（ruppana）之相者，称为色（rūpa）；由于这些法具有彼[变坏之相]，故称为有色（rūpino）。

"samagantvā（和合聚集）" — 在《蜜》疏中，samethi 被解释为"共同运行的诸缘（ekatā pavatttehi paccayehi）"。该词拆分为 samaṃ + itehi，其中 samaṃ 解作"共同（ekatā）"，ita 解作"已运行（pavatttehi）"。然而应当注意，当业等诸缘造作和安排有为法时，并非所有缘等量齐聚、共同运作；而是各缘各自精确有效地到位，各自完成其相应的功能。因此，与其将 samehi 译为"等量到达"，不如译为"saṃ + itehi——善至（having arrived well）"更为妥当。同样，此处 samagantvā 也应译为"saṃ + āgantvā——善至"，意谓精确到达以成就各自之果。[单一之法而以复数表达的原因，《复注》中已有说明。]

"rūpino（有色）" — 《义注》（Aṭṭhakathā）给出了两种解释。两种解释中均用领有性派生词（taddhita）格式："rūpaṃ etesaṃ atthīti rūpino"——"此等法有色，故称 rūpino"。第一种解释中，rūpa 指色处（rūpāyatana，即色所缘）；另一解，指以地（pathavī）等为首的色法。由于有人可能问"以何种意义而'具有色'？"，故以限定语"avinibbhogavasena"——"以不可分离之义"——加以辅助说明。在每一色聚（rūpakalāpa）中，色处或以地等为首的色法，以无法通过分析而单独分离的方式存在其中——此即称为 rūpino 之义。 由于这些法具有彼变坏（ruppana），故称为有色（rūpino）。

English Translation:

Those dhammas which are not rūpino — that is, which do not undergo alteration (ruppana) — are called arūpino (immaterial).

Chinese Translation:

那些非有色（rūpino）之法——即不具变坏（ruppana）之法——称为无色（arūpino）。

English Translation:

Regarding the dyad-term "lokiyā dhammā": the round of existence (vaṭṭa) is called loka because of its nature of breaking apart and completely breaking apart — that is, by way of momentary cessation (khaṇika-bhaṅga) and by way of final dissolution at death (antima-cuti). Those dhammas which are bound up (niyuttā) within that loka — that is, within the round of existence so designated — by way of being included (pariyāpannabhāvena) within it, are therefore called lokiyā (mundane).

Note: The Madhū [subcommentary]'s Burmese rendering of lujjana-palujjanaṭṭhena as "by the meaning of breaking and arising" (pyat-tat phyat-tat) is quite inappropriate.

Chinese Translation:

关于对法术语"lokiyā dhammā（世间法）"：轮回（vaṭṭa）被称为loka（世间），是因其具有破坏与彻底破坏之性——即以刹那坏灭（khaṇika-bhaṅga）之义，以及以死时最终灭没（antima-cuti）之义。那些以被摄入（pariyāpannabhāvena）之方式，而系属（niyuttā）于彼被称为loka之轮回中的法，故称为lokiyā（世间的）。

注：《蜜》疏将 lujjana-palujjanaṭṭhena 的缅文译为"以破坏与生起之义"（pyat-tat phyat-tat），此译极为不当。

English Translation:

Because [these dhammas] have transcended (uttiṇṇā) that loka — namely the three-plane round of existence (tebhūmakavaṭṭa) — they are called uttarā. [Those path-dhammas that are in the process of transcending are called uttarā in the sense of uttaranti — "they transcend"; those fruit-dhammas that have already transcended are called uttarā in the sense of uttariṃ su — "they have transcended."] Because they are not included (apariyāpannabhāvena) within the loka, and because they have transcended (uttarā) from loka — that is, from the three-plane round of existence — they are called lokuttarā (supramundane).

On the phrase "ruppanalakkhaṇaṃ vā": In the first explanation given earlier — "dhammas that possess the form-base (rūpāyatana)" — the form-base itself cannot be included among them; only the other dhammas apart from the form-base can be included. Since this leaves the form-base unaccounted for — an unfitting omission — the second explanation "ruppanalakkhaṇaṃ vā" is given. In this second explanation, since dhammas that have the nature of undergoing alteration (ruppana) are called rūpino, the form-base too can be included.

Note: Since the Ṭīkā also explains rūpa in the first explanation as referring to forms beginning with earth (pathavī) and so forth, one might ask whether any of these forms — earth and so forth — remains unaccounted for under the term rūpino. When earth and so forth are designated rūpa, none remains excluded from rūpino, because earth possesses water (āpo) and so forth, and water in turn possesses earth and so forth — thus all material phenomena can be included under rūpino. For example: just as in the term sahetuka ("with root"), greed possesses the root delusion, and delusion possesses the roots greed and hatred — so all roots can be included under sahetuka — so too here. (Anuṭīkā)

On "lokiyā": The definition "loke niyuttā lokiyā" — "those bound up in the world are lokiyā" — is intended to convey that the word is formed by the taddhita suffix -iya giving the sense of association. Since one might ask "why are they bound up in the world?", the qualifier "tasmiṃ pariyāpannabhāvena" is added — meaning: because they are included within that loka, they are said to be "bound up in the world." As for the word loka itself: deriving it through lujjanalakkhaṇa — "it breaks, it completely breaks, therefore it is loka" (lujjati palujjatīti loko) — one then takes the three-plane round of existence (mundane mind, mental factors, and matter) as its referent. The form is derived from the root luja with the suffix ṇa, beginning with ja first, then applying ca by the rule kagācajānaṃ, making ca — in accordance with the Dhātupāṭha entry luja — nāsane, and palujjati is explained as "it perishes in various ways and manners." In the earlier nissaya commentary, the distinction is drawn: lujjana — "perishing by way of momentary cessation (khaṇabhaṅga)"; palujjana — "completely perishing without remainder by way of the final death (antima-cuti)."

Chinese Translation:

由于[这些法]已超越（uttiṇṇā）彼loka——即三界轮回（tebhūmakavaṭṭa）——故称为uttarā。[正在超越中的道法，以"uttaranti——彼等超越"之义称为uttarā；已超越完毕的果法，以"uttariṃ su——彼等已超越"之义称为uttarā。]由于不被摄入（apariyāpannabhāvena）于loka之中，且已从loka——即三界轮回——中超越出来，故称为lokuttarā（出世间）。

关于"ruppanalakkhaṇaṃ vā"： 在先前所给出的第一种解释——"具有色处（rūpāyatana）之法"——中，色处本身无法被纳入其中；只有色处以外的其他法才能被纳入。由于色处因此遗漏在外——此为不当的缺失——故给出第二种解释"ruppanalakkhaṇaṃ vā"。在此第二种解释中，由于凡具有变坏（ruppana）之性的法均称为rūpino，色处也可被纳入其中。

注： 由于《复注》在第一种解释中亦将rūpa解释为以地（pathavī）等为首的色法，故有人可能会问：这些色法——地等——中，是否有任何一种在rūpino一词下遗漏在外？当地等被称为rūpa时，没有任何一种被遗漏于rūpino之外，因为地具有水（āpo）等，水又具有地等——因此一切色法均可被纳入rūpino之下。例如：正如在"有因（sahetuka）"一词中，贪具有痴根，痴具有贪根和嗔根——故一切根均可纳入sahetuka之下——此处亦然。（附注）

关于"lokiyā"： 定义"loke niyuttā lokiyā"——"系属于世间者为lokiyā"——意在表明该词由表示关联义的taddhita后缀*-iya构成。由于有人可能问"为何系属于世间？"，故加限定语"tasmiṃ pariyāpannabhāvena"——意谓：因被摄入于彼loka之中，故称为"系属于世间"。至于loka一词本身：通过lujjanalakkhaṇa推导——"它破坏，它彻底破坏，故为loka*"（lujjati palujjatīti loko）——以三界轮回（世间心、心所及色法）为其所指。该词由词根luja加后缀ṇa构成，先以ja为首，再依规则kagācajānaṃ将ca改作ca——依《界论》条目"luja——nāsane"，而palujjati被解释为"以种种方式彻底坏灭"。在早期的nissaya注释中，区分如下：lujjana——"以刹那坏灭（khaṇabhaṅga）方式而坏灭"；palujjana——"以最终死亡（antima-cuti）方式无余彻底坏灭"。

As for "kenaci viññeyyā": among the consciousnesses beginning with eye-consciousness (cakkhuviññāṇa) and so forth, there exist dhammas that are cognizable (vijānitabbā) by any one (kecī ekena) — whether by eye-consciousness or by ear-consciousness.

关于"kenaci viññeyyā"：在眼识（cakkhuviññāṇa）等诸识之中，存在可由任何一个（kecī ekena）——或眼识、或耳识——所了知（vijānitabbā）的法。

English Translation:

As for "na kenaci viññeyyā": there exist dhammas that are not cognizable by that very same one —

Madhū-Ṭīkā: The root luca is a single [root] but, by way of general exposition, conveys the two meanings of breaking (bhijjana) and arising (nibbattana). The Madhū-Ṭīkā explains: "In the world, although the root luca is one, by way of general exposition it teaches two meanings — breaking and arising." Following that interpretation, some render lujjana as "perishing" and palujjana as "arising." That explanation and rendering should be examined against the Mahāṭīkā on the Maggāmagga-ñāṇadassana-visuddhi passage: "palujjanattāyāti byādhiādikārehi bhijjanato vinaṭṭhanato." According to that Mahāṭīkā, palujjana is merely an elaboration of the meaning of lujjana. In order to show that there are various kinds of perishing — perishing through disease, perishing through death, and so on — the prefix pa- is added, and lujjana itself is thus shown as palujjana. For this reason, teachers do not favor the Madhū-Ṭīkā's explanation.

Note: If [the world] is called loka because it perishes, one might ask: "Should not supramundane (lokuttarā) consciousnesses also receive the name loka, since they too perish at the moment of dissolution?" The answer is: it is precisely those three-plane round-of-existence dhammas that ordinary people (puthujjanā) take to be "permanent — unchanging and stable." In order to counter that view, those three-plane round-of-existence dhammas alone are deliberately named "loka — the perishing ones." Supramundane dhammas are not the domain of ordinary people but are the objects of noble persons (ariyapuggalā) alone. Noble persons do not take those supramundane dhammas to be "permanent"; because no such view exists [regarding them], there is no occasion to speak of them as loka, and hence they cannot receive the name loka. [As the Ṭīkā states: "That which, by its going-nature, neither breaks nor completely breaks — that is not loka in that sense. Therefore, supramundane dhammas that are free from grasping have no loka-nature."]

On "kenaci cakkhuviññāṇena vā": In the dyad-term kenaci viññeyyā, the word kenaci is understood as referring to one or another among [the five sense-consciousnesses], and the word points to the consciousness that performs the act of cognizing, leaving aside [for the moment] which specific consciousness it is. Therefore, showing the specific form of kenaci, [the text] cites cakkhuviññāṇena vā as an example; the word vā here carries the sense of alternative (vikappanattho). Taking kenaci as referring to eye-consciousness excludes the other five consciousnesses beginning with ear-consciousness; taking it as ear-consciousness excludes the other five beginning with eye-consciousness. The word vā, showing the unstated alternatives, [implies] that ghāna-viññāṇa, jivhā-viññāṇa, kāya-viññāṇa, and mano-viññāṇa are also each to be taken as one or another consciousness under kenaci.

— whether by eye-consciousness or by ear-consciousness — those dhammas which are not cognizable (na vijānitabbā) also exist.

关于"na kenaci viññeyyā"：存在不可由那同一个所了知的法——

《蜜》复注： luca 词根虽为一个，然依一般表述的方式，传达破坏（bhijjana）与生起（nibbattana）两种含义。《蜜》复注解释道："在世间，luca 词根虽为一个，然依一般表述方式，宣说破坏与生起两种含义。"依此解释，有人将 lujjana 译为"坏灭"，将 palujjana 译为"生起"。然而此解释与译法，应以《道非道智见清净》段落的《大复注》加以审察："palujjanattāyāti byādhiādikārehi bhijjanato vinaṭṭhanato。"依该《大复注》，palujjana 不过是对 lujjana 含义的进一步阐发。为了表明坏灭有多种形式——因病而坏、因死而坏等等——故加前缀 pa-，以 palujjana 来阐发 lujjana 本身之义。因此，诸论师不赞同《蜜》复注的解释。

注： 若因"坏灭"而称为 loka（世间），则出世间（lokuttarā）诸心在坏灭刹那也会坏灭，故有人可能问："它们是否也应获得 loka 之名？"答曰：正是那些三界轮回法，被凡夫（puthujjanā）执取为"常住——不变不灭、永恒存在"。为了对治此见，唯有那些三界轮回法被特意命名为"loka——坏灭之物"。出世间法并非凡夫的领域，而唯是圣者（ariyapuggalā）的所缘境。圣者不将那些出世间法执为"常住"；由于不存在如此之见[关于出世间法]，便无称之为 loka 的缘由，故不能获得 loka 之名。[如《复注》所言："那以其行进之性而既不破坏亦不彻底破坏者——于彼义而言非为loka。因此，离执取之出世间法无有 loka 之性。"]

关于"kenaci cakkhuviññāṇena vā"： 在对法术语 kenaci viññeyyā 中，kenaci 一词被理解为指[五种感官识中]某一个，该词指向执行了知动作的识，暂且搁置具体是哪一个识。因此，为显示 kenaci 的具体形式，[文本]举 cakkhuviññāṇena vā 为例；此处 vā 一词具有选择义（vikappanattho）。将 kenaci 取为眼识，则排除以耳识为首的其他五识；将其取为耳识，则排除以眼识为首的其他五识。vā 一词显示未明言的其他情形，[暗示]鼻识、舌识、身识、意识也各自作为 kenaci 下某一个识而被纳入。

——或眼识、或耳识——不可被了知（na vijānitabbā）的法也存在。

When this is so, because the two terms — the term "kenaci viññeyyā" and the term "na kenaci viññeyyā" — differ in meaning (attha-nānattato), a dyad (duka) is formed.

既然如此，由于"kenaci viññeyyā"与"na kenaci viññeyyā"这两个术语在含义上有所差别（attha-nānattato），便构成一个对（duka）。

"They flow and proceed from the eye… up to the mind" — this is the stated meaning.

[Note on kenaci viññeyya: According to one interpretation, one takes eye-consciousness; according to another interpretation, one must also take eye-consciousness. Under the reading "kenaci viññeyyā dhammā," eye-consciousness cognizes visible form as its object; under "na kenaci viññeyyā dhammā," eye-consciousness does not cognize sound, smell, taste, touch, and mental objects. Alternatively, if one takes ear-consciousness under kenaci, then under kenaci viññeyyā dhammā, ear-consciousness does not cognize visible form, smell, taste, touch, and mental objects. Thus, taking these interpretations into account, whatever the chosen reading, the commentary states: "Because the meanings of the first term and the second term differ, this is a dyad of different meanings (atthanānatthatoduka)."

Annotation: The sub-commentary master did not favour this commentary method. The crux of the divergence between the commentary and sub-commentary is this: the sub-commentary master takes the two sentences in the Niddesa Pāli as "one dyad," while the commentary master takes them as a single term. Furthermore, the sub-commentary master illustrates a difference in the subject (viññāṇa as agent), while the commentary master illustrates a difference in the object (viññātabba as patient).]

"Flow and proceed" (sandanti pavattanti): In order to indicate the meaning of the root sand (to flow) of the bhu conjugation class, savanti is explained through verbal root analysis as "flow from the eye…etc." The word sandana ("flowing") does not mean actual physical flowing like water running along — rather, in order to convey that it means "arising" in terms of mental phenomena, the text provides the paraphrase "pavattantīti vuttaṃ hoti" as an explanation of the intended meaning.

Indeed, this prefix ā- in āsava carries the meaning of "enclosing within" (antokaraṇa).

[Question: Do not kusala, abyākata, and other phenomena also flow and arise through the six doors, just as lobha, diṭṭhi, and moha do? Why then are only lobha, diṭṭhi, and moha called āsava? The answer is: just as foul matter oozes from a wound in a repulsive manner, lobha, diṭṭhi, and moha flow through the six doors in a repulsive manner — therefore the word āsava is a conventional term (rūḷhisadda) denoting those phenomena which flow and arise in such an impure, repulsive manner. That is why only lobha, diṭṭhi, and moha are called āsava.]

"Dhammato…pe…āsavā": Lobha, diṭṭhi, and moha can take all mundane phenomena as object, but cannot take supramundane phenomena as object — therefore the text says "dhammato yāva gotrabhu." In the path-process (maggavīthi), the path and fruition arise after gotrabhu — meaning the path and fruition cannot be taken as object. Even though bhavaṅga-consciousness and other mundane process-consciousnesses continue to arise in accordance with conditions after path and fruition, these bhavaṅga-consciousnesses and so forth are similar to the earlier bhavaṅga-consciousnesses — therefore, under the scope of "yāva gotrabhu," they are already included among the phenomena within gotrabhu.

"Yāva bhavagga": Those phenomena of lobha, diṭṭhi, and moha can arise up to the sphere called bhavagga, which is the Sphere of Neither-Perception-Nor-Non-Perception (nevasaññānāsaññāyatana) — therefore the text says "yāva bhavagga." In this savanti, the sub-commentary explains the root as "savantīti gacchanti" (they go), so note that it conveys the sense of "going." The phrase "ete…pe…pavattantīti attho" is the explanation of the intended meaning (adhippāyattha). The phrase "antokaraṇattho hi ayaṃ ākāro" is a reinforcing sentence (daḷhīkaraṇavākya) that confirms "antokaritvā." This meaning of antokaraṇa is precisely the sense of abhividhā and avadhī as shown in grammatical treatises.

Annotation: Although "yāva gotrabhu" mentions only gotrabhu by name, in higher path-processes it includes vodāna as well, and in the processes of fruition-attainment (phalasamāpatti), it includes the preliminary workings (parikamma). Therefore, in "yāva gotrabhu," gotrabhu should be taken as an illustrative example (upalakkhaṇa method). In the Madhū, it is stated as the "one-remainder method (ekasesa) and general exposition (sāmānyaniddesa)." [Gotrabhu-vacanena gotrabhu-vodāna-phalasamāpatti-purecarika-parikammāni vuttānīti veditabbāni. — Sub-commentary.]]

This sutta passage beginning "purimā bhikkhave…pe…avijjā nāhosi" [including passages such as "purimā bhikkhave koṭi na paññāyati bhavataṇhāya" — beginning with which the text should be understood]: "Monks, before this" (meaning: before such-and-such a king's reign, or before such-and-such a Buddha's dispensation; alternatively: the gotrabhu that precedes the first path-process is cited by way of illustration with "yāva gotrabhu" — the vodāna and parikamma in higher path-processes and in fruition-attainment processes are also included under that gotrabhu — therefore, in other processes too, the arising of the path and fruition phenomena after vodāna and parikamma, as well as the arising of nibbāna, are thereby already precluded from being the domain of the āsavā) — before that, ignorance did not arise. Therefore, the first boundary point (koṭi) of ignorance is not discerned.

"Cirapārivāsiyaṭṭhena": Parivasiyanti — parivasiyā: those things such as fermented liquor that are caused to remain stored repeatedly; [this is formed by] the root vas with the prefix pari, causative, ṇya-suffix; by the sandhi rule "parivasiyā yeva pārivasiyā." "Long and repeatedly stored" means things that have been steeped for a long time and fermented until strongly pungent — like the present-day method of brewing liquor. Because such things, having been long stored, become ancient and old, the sub-commentary explains the meaning as "purāṇabhāvo" ("the state of being old"). In this way, the word āsava is a conventional term (rūḷhisadda) conveying the meaning of cirapārivāsiya. The passage "lokasmiṃ hi…pe…vuccanti" is a logical reinforcing statement (yutti-daḷhī-vākya) confirming that this conventional usage is indeed so.

"Yadi ca…pe…arahanti": This is a probability-statement (sambhāvanāvākya) showing that, if things that are cirapārivāsiya are called āsava, then lobha, diṭṭhi, and moha — being far more ancient than any traditional liquor — are all the more worthy of being called āsava.

"Before, ignorance had not arisen" — and thereafter it began to arise, as the Pāli continues — therefore: the first boundary point, the beginning-limit (koṭi) of ignorance, is not discerned (na paññāyati).

The āsavā are not present (natthi) in those phenomena that arise in this way (i.e., without taking themselves as object) — therefore those are called anāsavā.

["Āyataṃ vā…pe…āsavā": In āsavā, the intended form is "āyatasava," with yata dropped, giving āsavā. Because it is intended that āyata here means "the suffering of saṃsāra," the meaning of āyata is explained as "saṃsāradukkhaṃ." The sub-commentary explains savanti as "phalanti" — the root phal conveys the sense of nipphatti (completion, production). The root su (dhātu) also conveys the sense of janana (giving rise to). These two senses — "giving rise to" and "producing/completing" — are essentially the same. Just as a plant produces fruit, lobha, diṭṭhi, and moha likewise produce and give rise to the fruit that is saṃsāric suffering.

Annotation: In the commentary, savanti is explained as pasavanti. The root su with the prefix pa also conveys the sense of phalati. Therefore, when analyzing the sutta term, the sub-commentary explained pasavati as "phalati." In an earlier nissaya, it was considered that the pa-prefixed su-root conveys the sense of "giving birth" (sūti), and so the meaning was given as "pasavanti — they give birth to the offspring that is saṃsāric suffering." Whether this reflects the commentary's intent and whether it accords with this sub-commentary explanation — consider carefully.]

"Attānaṃ…pe…sāsavā": When the text speaks of sahetuka (with-cause) phenomena, those phenomena are sampayutta (associated) with their cause — but here sāsava is not named by way of sampayutta. Rather, it is called sāsava because those phenomena arise together with the āsava phenomena that take themselves as their own object — in order to make this clear, the qualifier "attānaṃ ārammaṇaṃ katvā pavattehi" is added. The essential meaning is simply: "saha āsavehi ye vattantīti sāsavā" — those that occur together with the āsavā are sāsavā.]

Having arrived at (upagantā) the state of being an object (ārammaṇabhāva), by way of their connection with the fetters (saṃyojanasambandhanena), they are the benefit/advantage (hitā) of the fetters (saṃyojanānaṃ); therefore they are called saṃyojaniyā (that which favours/benefits the fetters). [Grammatical note: this is formed as a hita-taddhita derivative — saṃyojanānaṃ + hitā → saṃyojaniyā, with the suffix -ika, the ka being elided; alternatively the suffix could be -ika in another analysis; however, in the Mūla-ṭīkā it is said to be formed with the suffix -ṇika.]

---

Explanatory note (on saṃyojenti): The root yuja, belonging to the su-class (svādi) of roots, conveys the sense of "binding" (bandhana), and is therefore glossed as bandhanti ("they bind"). In the context of the round (vaṭṭa), "binding" means: just as an ox is yoked and tied to a cart, so these dhammas bind and fasten the person possessing fetters into the three rounds — this is the intended sense. To elaborate: persons who have not yet exhausted fetters such as sensual lust (kāmarāga), when they perform kamma, do not act merely functionally (kiriya) as Arahants do; rather, they leave a residual potency (satti) of kamma behind to yield results in the future. This very residue amounts to binding the person possessing fetters within the round of kamma (kammavaṭṭa). The causing of that result to be obtained amounts to binding within the round of result (vipākavaṭṭa). And because earlier fetter-defilements exist, later defilements arise from them, so it also amounts to binding within the round of defilements (kilesavaṭṭa). In short, the point is: "the fetter-dhammas are the causes/conditions for the three rounds." [Ṭīkā note: "By being conditions (paccaya) for the rounds of defilement, kamma, and result, they bind (saṃyojenti) therein."]

Bhāsāṭīkā:

In the Ganthagocchaka, the meaning should be understood thus. Those dhammas (ye dhammā) that exist (saṃvijjanti) in the mental continuum of whichever person (yassa): that person (taṃ), by the power of death and rebirth-linking (cutipaṭisandhivasena), they bind (ganthenti) and connect (ghaṭenti) within the three rounds (vaṭṭasmiṃ). For this reason, (those dhammas) are called ganthā ("ties").

---

Nissaya:

In the Ganthagocchaka, those dhammas (ye dhammā) that exist (saṃvijjanti) for whichever person (yassa puggalassa): that person (taṃ puggalaṃ), by the power of death and rebirth-linking (cutipaṭisandhivasena), they bind (ganthenti) within the round (vaṭṭasmiṃ), as with bonds and ties such as shackles. For that reason (iti tasmā), those dhammas are called ganthā.

Note: Because the Dhātumālā gives "gantha bandhane" with the second-series letter (the aspirated th), the aspirated form is the correct one. The form ghaṭṭenti does not occur in the Ṭīkā, Anuṭīkā, Madhu(sāra) and so on. It is a later insertion.

Nissaya:

Dhammas other than that gantha (tato aññe) are called noganthā, that is, dhammas other than the gantha-dhammas. The dhammas which… [the Burmese breaks off here with a dangling "yedhammā … ko"; the clause is incomplete in the source].

Bhāsāṭīkā:

By way of taking them as object (ārammaṇakaraṇavasena), the gantha-dhammas are bound (ganthitabbā) by the ganthas. For this reason they are called ganthanīyā. [The root is gantha with the suffix anīya, so let it read "ganthanīyā."]

---

Nissaya:

By way of taking them as object (ārammaṇakaraṇavasena), they are to be bound (ganthitabbā) by the ganthas. For that reason (iti tasmā), those dhammas are called ganthaniyā.

Bhāsāṭīkā:

The remainder should be construed (yojetabbaṃ) by the very method stated (vuttanayeneva) in the Hetugocchaka.

---

Nissaya:

The remainder should be construed (yojetabbaṃ) by the very method stated in the Hetugocchaka.

Bhāsāṭīkā:

(Continuing with ca:) here (idha), in this Ganthagocchaka, the remainder should be understood by the very method stated. Just as it should be known (yathā), so too (evaṃ), in the gocchakas after this Ganthagocchaka (ito paresupi), the arrangement remaining after what has been directly stated (vuttāvasesaṃ) should be known (veditabbaṃ) in each of those respective gocchakas (tattha tattha) by the very method stated (vuttanayeneva).

Adhivacanaṃ. Because an earlier defilement can be an increase or growth of a later fetter, doubt arises: "Is it included within the meaning of saṃyojaniya?" Hence the text says, "saṃyojanassa … pe … adhivacanaṃ." The word saṃyojaniya is a well-established conventional term (rūḷhi-word) for the objects of the fetters. That is the meaning.

Ganthenti. When the root gantha denotes tying, one cannot tie death (cuti) and rebirth-linking (paṭisandhi) so that they become one single thing. All that is possible is to connect them so that rebirth-linking arises immediately after death, with no gap. Therefore the meaning is explained as "ghaṭenti." The root ghaṭ, in the bhū-group and the cura-group, denotes saṅghāṭa (joining together). In the Rye Nissaya, however, this ghaṭenti is said to be a later insertion into the text.

---

Nissaya:

Continuing with ca: here, in this Ganthagocchaka, by the very method stated, it should be known (veditabbaṃ) as (yathā) it is to be understood. In the same way (evaṃ), in the gocchakas that follow this Ganthagocchaka (ito paresupi), the remaining wording after what has already been stated (vuttāvasesaṃ) should be known in each of those respective gocchakas (tattha tattha) by the very method stated.

Special difference between saṃyojana and gantha-yoga. That which binds like the cord tied to the foot of a crow released into the sky is called saṃyojana (fetter). It pulls back and draws in a being who goes far away, and does not let him escape from the round (vaṭṭa). Making a binding so firm that one cannot move or come apart, like shackles and the like, is called gantha.

(Another explanation:) Iron leg-fetters, foot-binding cords and rings hold together through their mutual joining, so they cannot be broken or separated. In the same way, making the round firmly and inseparably bound, without break, is called gantha.

Making something stick and cling like tree-resin is called yoga. This is the difference.

English:

In the ogha group, the meaning should be understood as follows: those dhammas that exist in the mental continuum of a given person strike that person down in the three rounds (vaṭṭa) themselves, oppress him, and make him sink. For this reason, those dhammas are called oghā (floods).

中文：

在暴流组（oghagocchaka）中，意思应当这样理解：这些法存在于某个人的相续中，就在三种轮转（vaṭṭa）里把他往下压、折磨他，使他沉没。因此，这些法称为暴流（oghā）。

---

(From the footnote later)

English:

Oghā: The word is made from the prefix ava plus the root han. The ava becomes o. It is formed the same way as paṭigha, by the rule “saṃhanaññāya vā ro gho.” The root han has two meanings, “harming” (hiṃsā) and “going” (gati). Here we take “harming.” The sense is that these states push beings down into the suffering of the round (vaṭṭa) and torment them there. Pushing someone down and tormenting them is like sinking them in water, so the commentary explains it as “osīdāpenti” (“they cause to sink”). The main point is that the word ogha means a current of water, a flood. An ordinary current pulls down the people it sweeps along. In the same way, greed and the other states in this group keep the beings in whom they dwell sunk in the three rounds.

中文：

暴流（Oghā）：由前缀 ava 加词根 han 构成，ava 变为 o。它和 paṭigha 的构成方法相同，依据"saṃhanaññāya vā ro gho"这条规则。词根 han 有"伤害"（hiṃsā）和"行走"（gati）两个意思，这里取"伤害"。意思是：这些法把众生压到轮转之苦中，并在那里折磨他们。把人压下去折磨，就像使人沉入水中，所以义注解释为"osīdāpenti"（使沉没）。要点是：ogha 这个词的意思是"水流"，也就是暴流。普通的水流会把被冲走的人拖下水；同样，贪等这些法也使它们所寄居的众生沉没在三轮转之中。

English:

Because they are overcome, with them taken as object, that is, because they are the dhammas that are to be overcome by the floods, they are called oghanīyā (those subject to the floods).

中文：

因为（暴流）以它们为所缘而越过它们，也就是说，它们是应被暴流所越过的法，所以称为可被暴流越过者（oghanīyā）。

English:

Only those dhammas that serve as objects of the floods should be understood as oghanīyā. [The word is meant to be analysed as “oghehi atikkamitabbāti oghanīyā”. The details have already been shown in the explanation of the Ṭīkā.]

中文：

只有作为暴流所缘的那些法，才应当知道是可被暴流越过者（oghanīyā）。［这个词的意思，是要把它分析为“oghehi atikkamitabbāti oghanīyā”（应被暴流所越过者，称为 oghanīyā）。详细解说已经在复注（Ṭīkā）的解释中说明了。］

English:

In the yoga group, the meaning should be understood as follows: those dhammas that yoke (beings) and bind them to the round (vaṭṭa) are, for this reason, called yogā (yokes).

中文：

在轭组（yogagocchaka）中，意思应当这样理解：这些法把（有情）系结、连接在轮转（vaṭṭa）里，因此称为轭（yogā）。

English:

The yoganīyā dhammas should be understood in the same way as the oghanīyā dhammas. [The word is analysed as “ārammaṇaṃ katvā yogehi atikkamitabbāti yoganīyā”. According to the Ṭīkā, it is analysed as “yogena niyuttā yoganiyā” and “yogānaṃ arahantīti yoganiyā”.]

中文：

可被轭系缚者（yoganīyā）的诸法，应当像可被暴流越过者（oghanīyā）那样去理解。［这个词分析为“ārammaṇaṃ katvā yogehi atikkamitabbāti yoganīyā”。按复注的说法，则分析为“yogena niyuttā yoganiyā”（与轭相连者，称为 yoganiyā）和“yogānaṃ arahantīti yoganiyā”（适合于轭者，称为 yoganiyā）。］

【Bhāsāṭīkā ဘာသာဋီကာ】 English: In the hindrance cluster (nīvaraṇagocchaka), the meaning should be understood like this: Some states nīvaranti pariyonandhanti, that is, they wrap over and cover the mind. Because of this, those states are called nīvaraṇa, “hindrances.” 中文： 在盖组（nīvaraṇagocchaka）中，（其意义应这样理解：）有些法会 nīvaranti pariyonandhanti，也就是缠裹、覆盖心。因为这个缘故，这些法称为"盖"（nīvaraṇa）。 --- English: Pariyonandhanti: The root var with the prefix ni means “covering” (āvaraṇa). This follows the Dhātvatthasaṅgaha entry “bhūra āvaraṇe.” To wrap over (to cover) the mind simply means to block it off, so that wholesome states cannot arise together with it. So take pariyonandhanti as a statement of the intended meaning (adhippāyattha). In other places the word is also explained as “jhānādikaṃ nivārentīti nīvaraṇāni”: “they obstruct jhāna and so on, therefore they are hindrances.” [The Thomanidhi says: “the ni is lengthened.”] 中文： Pariyonandhanti：词根 var 加前缀 ni，表示"覆盖"（āvaraṇa），这是依据《界义摄》（Dhātvatthasaṅgaha）中"bhūra āvaraṇe"的条目。缠裹（覆盖）心，其实就是把心挡住，使善法不能与它相应生起。所以要把 pariyonandhanti 理解为"意趣义"（adhippāyattha）。在其他地方，这个词也解释为"jhānādikaṃ nivārentīti nīvaraṇāni"："障碍禅那等，所以称为盖。"［《Thomanidhi》说："ni 要变长音。"］

【Nissaya နိဿယ】 English: In the hindrance cluster (nīvaraṇagocchaka): those states that nīvaranti pariyonandhanti the mind, that is, that shut off, cover and envelop it, the way a cataract film covers the eye-sensitivity (cakkhupasāda), are for that reason called nīvaraṇa, “hindrances.” 中文： 在盖组（nīvaraṇagocchaka）中：有些法会 nīvaranti pariyonandhanti 心，也就是像遮住眼净色（cakkhupasāda）的翳膜那样，把心封闭、覆盖、缠裹起来，因为这个缘故，这些法称为"盖"（nīvaraṇa）。

【Bhāsāṭīkā ဘာသာဋီကာ】 English: Nīvaraṇiyā: The states that are nīvaraṇiya (favourable to the hindrances) should be understood in the same way as saṃyojaniyā. [It is analysed as “nīvaraṇānaṃ hitā nīvaraṇiyā”: “beneficial to the hindrances, therefore nīvaraṇiya.” The words nīvaraṇa and saṃyojana can be formed as kita words with the suffix yu. So nīvaraṇiyā and saṃyojaniyā can be formed in the usual way, by a taddhita in the sense of hita (“beneficial to”). With oghanīyā and yoganīyā, the Ṭīkā shows that forms like oghana and yogana could be made with the suffix yu. But such forms are rare, so these two words are formed instead with the suffix anīya, in the sense of atikkamitabba, “to be overpassed.”] 中文： 顺盖（nīvaraṇiyā）：顺盖诸法应当像顺结（saṃyojaniyā）一样理解。 ［分析为"nīvaraṇānaṃ hitā nīvaraṇiyā"："有益于（顺于）诸盖的，称为顺盖。"nīvaraṇa、saṃyojana 这两个词可以用 yu 词缀构成为 kita（动词派生）词，所以 nīvaraṇiyā、saṃyojaniyā 可以按照常规，用"hita（有益于）义的 taddhita"构成。至于 oghanīyā（顺暴流）、yoganīyā（顺轭），依疏钞的意思，虽然也可以用 yu 词缀构成 oghana、yogana 的形式，但这类形式很少见，所以改用 anīya 词缀，在"应被超越"（atikkamitabba）的意义上构成。］

【Nissaya နိဿယ】 English: Nīvaraṇīyā: the states favourable to the hindrances (nīvaraṇīya) should be understood in the same way as the states favourable to the fetters (saṃyojanīya). [Point to note: this refers to the analysis “ārammaṇabhāvaṃ upagantvā nīvaraṇasamāgame nīvaraṇānaṃ hitāti nīvaraṇīyā”: “by becoming their object, they are beneficial to the hindrances when they meet with the hindrances (i.e. when the hindrances arise), therefore they are nīvaraṇīya.” Read nī with a long vowel.] 中文： 顺盖（nīvaraṇīyā）：顺盖诸法应当像顺结（saṃyojanīya）诸法一样理解。［注意：这是指"ārammaṇabhāvaṃ upagantvā nīvaraṇasamāgame nīvaraṇānaṃ hitāti nīvaraṇīyā"这一分析："成为所缘，在与诸盖相会（即诸盖生起）时有益于诸盖，所以称为顺盖。"nī 要读长音。］

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

In the misapprehension cluster (parāmāsagocchaka), the meaning should be understood like this: Mental and material phenomena have a real characteristic of impermanence and so on. “Real” (yathābhūtaṃ) can mean either “as it actually exists” or “as it truly is.” [Here “and so on” (ādi) includes suffering, non-self and foulness.] Some states go beyond that real characteristic. They occur by way of “permanent” and so on. [Here “and so on” includes pleasant, self and beautiful.] They āmasanti: they stroke, handle and take hold of things. They do this parato, “as something other,” meaning as permanent and so on, which is other than impermanent and so on. Because of this, those states are called parāmāsa, “apprehension.”

中文：

在妄执组（parāmāsagocchaka）中，（其意义应这样理解：）名色诸法有无常等真实之相。"真实"（yathābhūtaṃ）可以指"确实存在的"，也可以指"如其真实的"。［这里的"等"（ādi）包括苦、无我、不净。］有些法超越了这真实之相，以"常"等方式而转起。［这里的"等"包括乐、我、净。］它们 āmasanti，也就是抚触、执取诸法。它们是 parato（"从别的方面"）去执取的，也就是从常等相去执取，而常等相不同于无常等相。因为这个缘故，这些法称为"妄执"（parāmāsa）。

【Nissaya နိဿယ】

English: In the misapprehension cluster (parāmāsagocchaka): those states that, [going beyond] the real characteristic of impermanence and so on that phenomena (sabhāvadhamma) truly have, occur [by way of “permanent” and so on], and stroke them parato, “as other”, that is, by way of an unreal nature such as permanence, other than the real nature such as impermanence, stroking them in a way that rejects their real nature: for that reason those states are called parāmāsā, “misapprehensions”.

Note: In this Nissaya the gloss of aniccādiākāraṃ is followed directly by pavattamānā, so the words atikkamitvā niccanti ādivasena (“going beyond … by way of ‘permanent’ and so on”) are not glossed separately. They are supplied in square brackets from the Pāli.

中文： 在妄执组（parāmāsagocchaka）中：有些法，［超越］诸法（sabhāvadhamma）所真实具有的无常等相，［以“常”等方式］而转起，并且 parato（从别的方面），也就是以不同于无常等真实性质的常等不真实性质，以否定真实性质的方式去抚触诸法，因为这个缘故，这些法称为 parāmāsā（妄执）。

注：这份 nissaya 在解释 aniccādiākāraṃ 之后直接接 pavattamānā，没有另外解释 atikkamitvā niccanti ādivasena（超越……以“常”等方式）这几个字，方括号中的内容是依巴利原文补上的。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

The misapprehending states take these phenomena as their object. In doing so, they stroke (apprehend) them in a wrong way, other than the right way. Because they are grasped like this, these phenomena are called parāmaṭṭhā, “the misapprehended.” [It is analysed as “āmasīyanteti āmaṭṭhā; parato āmaṭṭhā parāmaṭṭhā”: “they are stroked, therefore āmaṭṭha; stroked as other, therefore parāmaṭṭha.”]

中文：

诸妄执法以这些法为所缘，从异于正确的错误方式去抚触（执取）它们。因为被这样执取，这些法称为"所妄执"（parāmaṭṭhā）。 ［分析为"āmasīyanteti āmaṭṭhā；parato āmaṭṭhā parāmaṭṭhā"："被抚触，所以称为 āmaṭṭha；从别的（错误的）方面被抚触，所以称为 parāmaṭṭha。"］

---

English:

Parāmāsā: Split the word as para + āmasa. It is analysed as “āmasantīti āmasā”: “they stroke, therefore āmasa.” [Āmasanti means sabhāvapaṭisedhena parimajjanti: they rub over things while rejecting their true nature. In the word “stroke,” the meaning is not just a light touch. It means grasping firmly and stubbornly, like rubbing something tightly and hard. (Ṭīkā)] The full analysis is “parato āmāsā parāmāsā”: “stroking as other, therefore parāmāsa.” The word para means “other, different.” That “other” is the wrong, which is other than the right. So the commentary first states the right characteristic with “yathābhūtaṃ aniccādiākāraṃ.” Then it shows the wrong characteristic, which para refers to, with “niccanti ādivasena.” “Vipariyāsaggāho parāmasanaṃ”: grasping things perversely, the reverse of the truth, is called parāmasana - misapprehending.

中文：

妄执（Parāmāsā）：把这个词拆为 para + āmasa。分析为"āmasantīti āmasā"："抚触，所以称为 āmasa。" ［āmasanti 的意思是 sabhāvapaṭisedhena parimajjanti：一面否定法的真实本性，一面去摩擦它们。"抚触"在这里不是轻轻碰一下，而是牢牢地、顽固地执取，就像用力紧紧地摩擦一样。（疏钞）］ 完整的分析是"parato āmāsā parāmāsā"："从别的方面抚触，所以称为 parāmāsa。"para 的意思是"别的、不同的"，这"别的"就是不同于正确的错误。所以义注先用"yathābhūtaṃ aniccādiākāraṃ"说出正确之相，再用"niccanti ādivasena"指出 para 所说的错误之相。"Vipariyāsaggāho parāmasanaṃ"：颠倒地执取，也就是与真实相反地执取，称为 parāmasana（妄执）。

---

English:

Anuṭīkā: “Parato ti ettha na dhammasabhāvato aññathāmattaṃ paran ti adhippetaṃ.” In the word parato, para does not just mean something that differs from the true nature of the dhamma. “Atha kho tabbipariyāyo ti.” What para really means is the exact reverse of that true characteristic of impermanence and so on. That is why it is said: “parato ti niccādito”: “parato means as permanent and so on.”

中文：

随疏钞（Anuṭīkā）："Parato ti ettha na dhammasabhāvato aññathāmattaṃ paran ti adhippetaṃ。"在 parato 这个词中，para 并不只是指与法的真实本性有所不同。"Atha kho tabbipariyāyo ti。"para 真正的意思是与无常等真实之相完全相反。所以说："parato ti niccādito"："parato 的意思就是常等。"

【Nissaya နိဿယ】

English: Because they are stroked by the misapprehensions, by way of being made their object, that is, stroked by way of an unreal nature such as permanence, other than the real nature such as impermanence, they are called parāmaṭṭhā, “the misapprehended”.

中文： 因为它们被诸妄执作为所缘而抚触，也就是以不同于无常等真实性质的常等不真实性质而被抚触，所以称为 parāmaṭṭhā（所妄执）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

In the great intermediate dukas (mahantaraduka), the meaning should be understood like this: some states do not occur without taking an object; so they occur together with an object. Therefore those states are called sārammaṇā, “having an object”.

Note: That is: because they cannot occur unless they take an object (unless there is an object), they are called sārammaṇa.

中文：

在大中间二法（mahantaraduka）中，意义应这样理解：有些法不取所缘就不能生起，所以它们是与所缘一起生起的。因此这些法称为 sārammaṇā（有所缘的）。

注：意思是：因为不取所缘（没有所缘）就不能生起，所以称为 sārammaṇa（有所缘）。

【Nissaya နိဿယ】

English:

In the great intermediate dukas: [some states] do not occur without taking an object, so they occur together with an object. For that reason those states are called sārammaṇā, “having an object”.

中文：

在大中间二法中：［有些法］不取所缘就不生起，所以与所缘一起生起。因为这个缘故，这些法称为 sārammaṇā（有所缘的）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

These states have no object; therefore they are called anārammaṇā, “without an object”.

中文：

这些法没有所缘，所以称为 anārammaṇā（无所缘的）。

【Nissaya နိဿယ】

English:

These states have no object; for that reason they are called anārammaṇā, “without an object”.

中文：

这些法没有所缘，因为这个缘故，称为 anārammaṇā（无所缘的）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

They are citta (consciousness) in the sense of cintana, “cognizing”; or else they are citta in the sense of vicitta, “variegated”.

Note: The analysis is “ārammaṇaṃ cintetīti cittaṃ”, “it cognizes an object, therefore citta”. Even though it is called cintana, “thinking”, this is not the thinking out of applied thought (vitakka); it is the taking hold of some object so as to get it. [The word citta, in the sense of “variegated”, is an underived stem (anipphanna pāṭipadika). How it is variegated will be shown at length in the explanation of “cittaṃ uppannaṃ”.]

中文：

从 cintana（认知）的意义上说，它们是 citta（心）；或者，从 vicitta（种种、多样）的意义上说，它们是 citta。

注：分析为“ārammaṇaṃ cintetīti cittaṃ”：“认知所缘，所以称为心”。虽然叫做 cintana（思），但这不是寻（vitakka）那种思量，而是为了得到某个所缘而去取它。［表示“多样”意义的 citta 这个词，是非派生的词干（anipphanna pāṭipadika）。心如何多样，将在“cittaṃ uppannaṃ”（心生起）的解释中详细说明。］

【Nissaya နိဿယ】

English:

They are called citta in the sense of cintana, that is, in the sense of knowing in a way that goes beyond merely taking an object. Or else they are called citta in the sense of vicitta, “variegated”, by way of class (jāti), plane (bhūmi), association (sampayoga) and so on.

中文：

从 cintana 的意义，也就是从超出单纯取所缘而能认知的意义上说，称为 citta（心）。或者，从 vicitta（种种、多样）的意义，即依种类（jāti）、地（bhūmi）、相应（sampayoga）等而多样的意义上说，称为 citta。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Some states are yoked to the mind (cetasi niyuttā) by way of non-dissociation (avippayoga), that is, by way of never being without association with it; therefore those states are called cetasikā, “mental factors”.

中文：

有些法以不离（avippayoga）的方式，即从不与它不相应的方式，系属于心（cetasi niyuttā），所以这些法称为 cetasikā（心所）。

【Nissaya နိဿယ】

English:

Some states are yoked to the mind by way of non-dissociation, that is, by being associated with it inseparably; for that reason those states are called cetasikā, “mental factors”.

中文：

有些法以不离的方式，即与心不分不离地相应，系属于心，因为这个缘故，这些法称为 cetasikā（心所）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Some states, by coming into a state of being without distinction (nirantarabhāva), are conjoined with the mind from their arising until their dissolution; therefore those states are called cittasaṃsaṭṭhā, “conjoined with consciousness”.

中文：

有些法因为进入了无差别（nirantarabhāva）的状态，从生起到坏灭都与心混合在一起，所以这些法称为 cittasaṃsaṭṭhā（心相杂的）。

【Nissaya နိဿယ】

English:

Some states, by coming into a state of being without interval, or: a state of being without distinction, are conjoined with the mind from their arising up to their dissolution; for that reason those states are called cittasaṃsaṭṭhā, “conjoined with consciousness”.

中文：

有些法因为进入了无间隔的状态，或者说：进入了无差别的状态，从生起开始直到坏灭都与心交融在一起，因为这个缘故，这些法称为 cittasaṃsaṭṭhā（心相杂的）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Some states, even though they occur together (with the mind), do not come into a state of being without distinction, and so are not conjoined with the mind; therefore those states are called cittavisaṃsaṭṭhā, “not conjoined with consciousness”. [By api (“even though”) he implies: what need is there to speak of the not-coming-into-non-distinction of states that do not occur together with the mind at all?]

Note: Nirantarabhāvūpagamanatāya. When consciousness and the mental factors are conjoined, they become one, to such an extent that one cannot tell the distinct natures apart: “this is contact, this is feeling, this is consciousness”. It is like cooking the four sweets (catumadhu), where ghee, honey and the rest are mixed until they become one. The word nira here denotes distinction (bheda). That is why the Ṭīkā explains it as “dubbiññeyyanānatta” (“whose difference is hard to discern”). But when consciousness supports matter by conascence condition (sahajāta), they do not come into such a state of non-distinction; their difference in nature remains clear and evident.

中文：

有些法虽然（与心）一起生起，但没有进入无差别的状态，所以与心不相杂；因此这些法称为 cittavisaṃsaṭṭhā（心不相杂的）。［用 api（虽然）一词暗示：那些根本不与心一起生起的法，没有进入无差别状态就更不用说了。］

注：Nirantarabhāvūpagamanatāya。心和心所混合时，会合而为一，以至于无法分辨各自的特性：“这是触，这是受，这是心”。就像煮四甜（catumadhu）时，酥油、蜂蜜等混合到成为一体一样。这里的 nira 一词表示差别（bheda）。所以疏钞把它解释为“dubbiññeyyanānatta”（其差别难以辨识）。但是当心以俱生缘（sahajāta）之力帮助色时，它们并不进入这种无差别的状态，各自的特性差别仍然清楚明显。

【Nissaya နိဿယ】

English:

Some states, even though they occur together with the mind, do not come into a state of being without interval, or: of not being other, and so are not conjoined with the mind; for that reason those states are called cittavisaṃsaṭṭhā, “not conjoined with consciousness”.

中文：

有些法虽然与心一起生起，但没有进入无间隔的状态，或者说：没有进入非异的状态，所以与心不相交融，因为这个缘故，这些法称为 cittavisaṃsaṭṭhā（心不相杂的）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

[States] arise because of this (consciousness); therefore (because it is their cause of arising), it (that consciousness) is called samuṭṭhāna, “originating cause”.

中文：

［诸法］因为这（心）而生起，所以（因为它是生起的原因），它（那心）称为 samuṭṭhāna（等起因）。

【Nissaya နိဿယ】

English:

[States] arise because of that consciousness; for that reason (because it is the cause of their arising), that consciousness is called samuṭṭhāna, “originating cause”.

中文：

［诸法］因为那个心而生起，因为这个缘故（因为它是生起的原因），那个心称为 samuṭṭhāna（等起因）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

These states have consciousness as their originating cause; therefore those states are called cittasamuṭṭhānā, “originated by consciousness”.

中文：

这些法以心为等起因，所以这些法称为 cittasamuṭṭhānā（心等起的）。

【Nissaya နိဿယ】

English:

These states have an originating cause called consciousness; for that reason those states are called cittasamuṭṭhānā, “originated by consciousness”.

中文：

这些法有称为心的等起因，因为这个缘故，这些法称为 cittasamuṭṭhānā（心等起的）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Some states arise together (saha bhavanti); therefore those states are called sahabhuno, “coexistent”.

中文：

有些法一起生起（saha bhavanti），所以这些法称为 sahabhuno（俱有的）。

【Nissaya နိဿယ】

English:

Some states arise together; for that reason those states are called sahabhuno, “coexistent”.

中文：

有些法一起生起，因为这个缘故，这些法称为 sahabhuno（俱有的）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

States that are coexistent with consciousness are cittasahabhuno, “coexistent with consciousness”.

中文：

与心一起生起的法，就是 cittasahabhuno（心俱有的）。

【Nissaya နိဿယ】

English:

Some states arise together with consciousness; for that reason those states are called cittasahabhuno, “coexistent with consciousness”.

中文：

有些法与心一起生起，因为这个缘故，这些法称为 cittasahabhuno（心俱有的）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Some states occur following along (anuparivattanti); therefore those states are called anuparivattino, “following along”.

中文：

有些法随顺而转起（anuparivattanti），所以这些法称为 anuparivattino（随转的）。

【Nissaya နိဿယ】

English:

Some states occur following along; for that reason those states are called anuparivattino, “following along”.

中文：

有些法随顺而转起，因为这个缘故，这些法称为 anuparivattino（随转的）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

What do they follow along with? (This is the question.)

中文：

它们随顺什么而转起呢？（这是问题。）

【Nissaya နိဿယ】

English:

What do they follow along with?

中文：

它们随顺什么而转起呢？

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Consciousness. (They follow along with consciousness. This is the answer.)

中文：

心。（它们随顺心而转起。这是回答。）

【Nissaya နိဿယ】

English:

Consciousness.

中文：

心。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

States that follow along with consciousness are cittānuparivattino, “following along with consciousness”.

中文：

随顺心而转起的法，就是 cittānuparivattino（随心转的）。

【Nissaya နိဿယ】

English:

They occur following along with consciousness. States that occur following along with consciousness are cittānuparivattino, “following along with consciousness”.

中文：

它们随顺心而转起。随顺心而转起的法，就是 cittānuparivattino（随心转的）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

They are conjoined with consciousness, and they are originated by consciousness (they have consciousness as their originating cause). Because of these two capacities, they are called cittasaṃsaṭṭhasamuṭṭhānā, “conjoined with and originated by consciousness”.

Note: What is meant is cittasaṃsaṭṭha-cittasamuṭṭhānā; the second word citta has been elided. The same applies in the following sentences.

中文：

它们既与心相杂，又是心等起的（以心为等起因）。因为这两种性能，所以称为 cittasaṃsaṭṭhasamuṭṭhānā（心相杂等起的）。

注：本来要说的是 cittasaṃsaṭṭha-cittasamuṭṭhānā，第二个 citta 字被省略了。后面的句子也一样。

【Nissaya နိဿယ】

English:

They are conjoined with consciousness, and they are originated by consciousness. For that reason those states are called cittasaṃsaṭṭhasamuṭṭhānā, “conjoined with and originated by consciousness”.

中文：

它们既与心交融，又以心为等起因。因为这个缘故，这些法称为 cittasaṃsaṭṭhasamuṭṭhānā（心相杂等起的）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

They are conjoined with consciousness, they are originated by consciousness, and they are indeed coexistent with consciousness. Because of these three capacities, they are called cittasaṃsaṭṭhasamuṭṭhānasahabhuno, “conjoined with, originated by and coexistent with consciousness”.

Note: The word eva (“indeed”) is a restricting particle (avadhāraṇa) that makes their being coexistent with consciousness certain.

中文：

它们既与心相杂，又是心等起的，而且确实是与心俱有的。因为这三种性能，所以称为 cittasaṃsaṭṭhasamuṭṭhānasahabhuno（心相杂等起俱有的）。

注：eva（确实）这个字是限定词（avadhāraṇa），使“与心俱有”这一点确定下来。

【Nissaya နိဿယ】

English:

They are conjoined with consciousness, they are originated by consciousness, and they arise only together with consciousness. Because of these three capacities, those states are called cittasaṃsaṭṭhasamuṭṭhānasahabhuno.

中文：

它们既与心交融，又以心为等起因，而且只与心一起生起。因为这三种性能，这些法称为 cittasaṃsaṭṭhasamuṭṭhānasahabhuno（心相杂等起俱有的）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

They are conjoined with consciousness, they are originated by consciousness, and they indeed follow along with consciousness. Therefore they are called cittasaṃsaṭṭhasamuṭṭhānānuparivattino, “conjoined with, originated by and following along with consciousness”.

中文：

它们既与心相杂，又是心等起的，而且确实是随心转的。所以称为 cittasaṃsaṭṭhasamuṭṭhānānuparivattino（心相杂等起随转的）。

【Nissaya နိဿယ】

English:

They are conjoined with consciousness, they are originated by consciousness, and they only follow along with consciousness. For that reason those states are called cittasaṃsaṭṭhasamuṭṭhānānuparivattino.

中文：

它们既与心交融，又以心为等起因，而且只随心转起。因为这个缘故，这些法称为 cittasaṃsaṭṭhasamuṭṭhānānuparivattino（心相杂等起随转的）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

All the remaining terms (such as no cittasamuṭṭhānā) should be understood by way of the negation of [the nature of] the terms already stated.

Note: The older nissaya reads “paṭipakkhavasena” (“by way of the opposite”). But since “ubhayasabhāvapaṭikkhepavasena” and so on have come up, beginning from the vipāka triad, the reading should be simply “paṭikkhepa”.

中文：

其余所有的词（如 no cittasamuṭṭhānā 等），都应以否定已说过的那些词［的性质］的方式来理解。

注：旧 nissaya 读作“paṭipakkhavasena”（以相反的方式）。但因为从异熟三法开始就出现过“ubhayasabhāvapaṭikkhepavasena”等说法，所以读法应该只是“paṭikkhepa”（否定）。

【Nissaya နိဿယ】

English:

All the remaining terms, other than those already explained, should be understood by way of the opposite of the terms already explained.

Note: [Gloss:] “cittasaṃsaṭṭhasamuṭṭhānādipadesu saṃsaṭṭhasamuṭṭhānādisaddā cittasaddāpekkhāti paccekaṃ cittasaddasambandhattā cittasaṃsaṭṭhā ca te cittasamuṭṭhānā cāti paccekaṃ yojetvā attho vutto”: “In terms such as cittasaṃsaṭṭhasamuṭṭhāna, the words saṃsaṭṭha, samuṭṭhāna and so on depend on the word citta. Since each is connected with the word citta, the meaning was stated by joining each separately: ‘they are conjoined with consciousness and they are originated by consciousness’.” (Ṭīkā, p. 54)

中文：

除了已解释过的之外，其余所有的词，都应以已解释过的那些词的相反意义来理解。

注：［解释：］“cittasaṃsaṭṭhasamuṭṭhānādipadesu saṃsaṭṭhasamuṭṭhānādisaddā cittasaddāpekkhāti paccekaṃ cittasaddasambandhattā cittasaṃsaṭṭhā ca te cittasamuṭṭhānā cāti paccekaṃ yojetvā attho vutto”：“在 cittasaṃsaṭṭhasamuṭṭhāna 等词中，saṃsaṭṭha、samuṭṭhāna 等词都依赖 citta 这个词。因为每一个都与 citta 一词相连，所以把它们一一分别结合起来说明意义：‘它们既与心相杂，又是心等起的’。”（疏钞，第 54 页）

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

With reference to the internal-internal (ajjhattajjhatta), and in the way stated in the internal triad (ajjhattattika), states that are internal are themselves ajjhattikā, “internal”.

Note: In the internal triad, the internal (ajjhattika) states were called “ajjhattajjhatta”. Look back at that passage.

中文：

就内之内（ajjhattajjhatta）而言，按照内三法（ajjhattattika）中所说的方式，内的法本身就是 ajjhattikā（内的）。

注：在内三法中，内的（ajjhattika）诸法被称为“ajjhattajjhatta”（内之内）。请回头参看那一段。

【Nissaya နိဿယ】

English:

With reference to the internal that is called internal, in the way already stated in the internal triad, only the six internal sense bases (ajjhattikāyatana), which are included in the personal internal (niyakajjhatta) taken as a whole, or: which occur as parts of the personal internal taken as a whole, are called ajjhattikā, “internal”.

中文：

就被称为“内”的内而言，按照内三法中已说过的方式，只有包含在整体的自身之内（niyakajjhatta）中的六内处（ajjhattikāyatana），或者说：作为整体的自身之内的组成部分而存在的六内处，才称为 ajjhattikā（内的）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

States that exist outside those (six internal sense bases) are therefore called bāhirā, “external”.

中文：

存在于那（六内处）之外的法，所以称为 bāhirā（外的）。

【Nissaya နိဿယ】

English:

States that exist outside that internal continuity (ajjhattasantāna) are called bāhirā, “external”.

中文：

存在于那内的相续（ajjhattasantāna）之外的法，称为 bāhirā（外的）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Some states only take hold of (only depend on) the great elements (bhūta); they are not themselves taken hold of the way the great elements are. Therefore those states are called upādā, “derived”.

Note: In the first upādiyanti the suffix ya is of the divādi class, expressing the agent (kattā). In the second it is the ya suffix expressing the object (kamma).

中文：

有些法只是执取（只是依止）大种（bhūta），它们本身不像大种那样被执取。所以这些法称为 upādā（所造的）。

注：第一个 upādiyanti 中的 ya 词缀属于 divādi 类，表示施事者（kattā）；第二个则是表示受事（kamma）的 ya 词缀。

---

(From the footnote later)

English:

Upādā. It is the root dā with the prefixes upa and ā, and the agent suffix kvi. In “upādīyantīti upādā” only the agent form is the point. Because, according to the principle “sabbapadaṃ sāvadhāraṇaṃ” (“every word carries a restriction”), the sense of the word eva can be had from that agent form, when eva is added, an extra sentence comes out as what eva excludes: “na bhūtāni viya upādīyanti” (“they are not depended on the way the great elements are”). The point is: the 24 kinds of material phenomena called upādā only depend on the great elements. The great elements both depend and are depended on: one great element depends on the other three, and so on. Derived material phenomena are not depended on in that way. [This meaning is also shown, with a mnemonic verse, in the Saṅgaha Bhāsāṭīkā’s explanation of derived matter.]

中文：

Upādā。词根 dā 加前缀 upa、ā，加表施事的词缀 kvi。“upādīyantīti upādā”中，要点只在施事形式。依照“sabbapadaṃ sāvadhāraṇaṃ”（每个词都带有限定）的原则，从这个施事形式可以得到 eva（只是）的意义；加上 eva 之后，就多出一句作为 eva 所排除的内容：“na bhūtāni viya upādīyanti”（它们不像大种那样被依止）。意思是：称为 upādā 的二十四种色只是依止大种；而大种则既依止也被依止，例如一种大种依止其他三种大种等。所造色则不会那样被依止。［《摄论 Bhāsāṭīkā》在解释所造色时，也连同偈颂说明了这个意思。］

【Nissaya နိဿယ】

English:

Some states only cling to the great elements, only depend on them. Just as the great elements are clung to and depended on, so these states are not clung to and not depended on. For that reason those states are called upādā, “derived”.

Note: “atha vā bhūtāni amuñcitvā tesaṃ vaṇṇanibhādibhāvena gahetabbato upādā”: “Or else they are upādā because, without letting go of the great elements, they are to be taken as the colour, shine and so on of those elements.” This is the view of the Ṭīkā (p. 54).

中文：

有些法只是执着大种，只是依止大种。大种被执着、被依止；这些法却不被执着、不被依止。因为这个缘故，这些法称为 upādā（所造的）。

注：“atha vā bhūtāni amuñcitvā tesaṃ vaṇṇanibhādibhāvena gahetabbato upādā”：“或者，因为它们不离大种，应当作为那些大种的颜色、光泽等来理解，所以称为 upādā。”这是疏钞（第 54 页）的看法。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Those that are not merely taking hold (not merely depending) are noupādā, “not derived”. [The word eva limits it to depending.]

中文：

那些不只是执取（不只是依止）的法，就是 noupādā（非所造的）。［eva 这个字把它限定在“依止”上。］

---

(From the footnote later)

English:

Noupādā. By noupādā one gets consciousness, mental factors, the great elements and Nibbāna. Of these, consciousness, mental factors and Nibbāna do not depend on the four great elements at all; and although the great elements depend on one another, [one] cannot depend on all four. That is why it is glossed: “bhūtāni, the four great elements, na upādiyanteva, they do not take hold of [them], or: they do not depend on [them].” [The older nissaya, however, glosses: “they are not merely those that cling to and depend on [them]; they are also clung to and depended on.” Since consciousness, mental factors and Nibbāna are neither clung to nor depended on [in that way], consider that meaning carefully. In noupādā, no and upādā are two separate words; it is not the analysis of “na upādā”, but only shows the meaning.]

中文：

Noupādā。noupādā 包括心、心所、大种和涅槃。其中，心、心所、涅槃完全不依止四大种；大种虽然彼此依止，但［一种］不能依止全部四种。所以解释为：“bhūtāni（四大种），na upādiyanteva（它们不执取［它们］），或者：不依止［它们］。”［但旧 nissaya 解释为：“它们不只是执取、依止［大种］的，它们也被执取、被依止。”由于心、心所、涅槃并不［那样］被执取、被依止，所以请仔细思考那个意义。noupādā 中的 no 和 upādā 是两个词，它不是“na upādā”的分析，只是说明意义。］

【Nissaya နိဿယ】

English:

Some states are not merely those that cling to and depend on [the great elements]: they are also clung to and depended on. (Reverse it this way.) For that reason those states are called noupādā, “not derived”.

Note: The point is that both the agent sense and the object sense apply [to noupādā]. Upādā, however, has only the agent sense, not the object sense.

中文：

有些法不只是执着、依止［大种］的，它们也被执着、被依止。（要这样反过来理解。）因为这个缘故，这些法称为 noupādā（非所造的）。

注：意思是［noupādā］兼有施事和受事两种意义；而 upādā 只有施事义，没有受事义。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

In the clinging cluster (upādānagocchaka), the meaning should be understood like this: some states take hold [of an object] intensely (bhusaṃ ādiyanti); therefore those states are called upādānā, “clingings”. That is, they take hold in such a way that it counts as a firm grasp (daḷhaggāha). This is the meaning.

Note: To make known that the word upa here means “intensely” (bhusattha), upa is explained as bhusaṃ. And to make known that “intensely” means taking hold firmly, without being able to let go, it is explained as daḷhaggāhaṃ. That word daḷhaggāhaṃ is an adverb qualifying the verb.

中文：

在取组（upādānagocchaka）中，意义应这样理解：有些法强烈地执取［所缘］（bhusaṃ ādiyanti），所以这些法称为 upādānā（取）。也就是说，它们执取到可以称为牢固执取（daḷhaggāha）的程度。这是它的意思。

注：为了让人知道 upa 这个字在这里表示“强烈”（bhusattha），所以把 upa 解释为 bhusaṃ。又为了让人知道“强烈”就是无法放开、牢固地执取，所以解释为 daḷhaggāhaṃ。daḷhaggāhaṃ 这个词是修饰动词的副词。

【Nissaya နိဿယ】

English:

In the clinging cluster: some states take hold [of objects] intensely, that is, they cling; for that reason those states are called upādānā, “clingings”. They grasp with a firm clinging. This is the meaning.

中文：

在取组中：有些法强烈地执取［所缘］，也就是执着，因为这个缘故，这些法称为 upādānā（取）。它们以牢固的执着去执取。这就是它的意思。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

States other than those (clinging states) are called noupādānā, “not clingings”.

中文：

那些（取法）以外的其他法，称为 noupādānā（非取）。

【Nissaya နိဿယ】

English:

States other than those clingings are not called clingings (noupādānā).

中文：

那些取以外的其他法，不称为取（noupādānā）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

In the defilement cluster (kilesagocchaka), the meaning should be understood only in the way stated in the defiled triad (saṃkiliṭṭhattika).

Note: Although it says “in the way stated”, there is still a difference: here the word saṃ is not included.

中文：

在烦恼组（kilesagocchaka）中，意义只应按照杂染三法（saṃkiliṭṭhattika）中所说的方式来理解。

注：虽然说“按照所说的方式”，但还是有所不同：这里没有 saṃ 这个字。

【Nissaya နိဿယ】

English:

In the defilement cluster, the meaning should be understood only in the way already stated in the defiled triad, namely, removing the word saṃ, “kilissantīti kilesā” (“they defile, therefore defilements”) and so on.

中文：

在烦恼组中，意义只应按照杂染三法中已说过的方式来理解，也就是去掉 saṃ 这个字，以“kilissantīti kilesā”（它们使染污，所以称为烦恼）等方式来理解。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

In the back dukas (piṭṭhiduka), the meaning should be understood like this: some states move about (avacaranti) in the sense sphere (kāma); therefore they are kāmāvacarā, “of the sense sphere”. Some move about in the fine-material sphere (rūpa); therefore they are rūpāvacarā, “of the fine-material sphere”.

中文：

在后二法（piṭṭhiduka）中，意义应这样理解：有些法运行（avacaranti）于欲界（kāma），所以称为 kāmāvacarā（欲界的）；有些法运行于色界（rūpa），所以称为 rūpāvacarā（色界的）。

【Nissaya နိဿယ】

English:

In the back dukas: some states mostly (yebhuyyena) move about and occur in kāma, the sense-sphere existence, that is, the eleven sense-sphere planes; for that reason they are called kāmāvacarā. Some states mostly move about in rūpa, the fine-material existence, that is, the fifteen fine-material planes excluding the plane of non-percipient beings; for that reason they are called rūpāvacarā.

Note (Vacanattha, “word meaning”): “kāmataṇhā kāmo; kāmo avacarati ettha etesu dhammesu ārammaṇakaraṇavasenāti kāmāvacarā. rūpataṇhā rūpaṃ; rūpaṃ avacarati ettha ārammaṇakaraṇavasenāti rūpāvacarā. arūpataṇhā arūpaṃ; arūpaṃ avacarati ettha ārammaṇakaraṇavasenāti arūpāvacarā”: “Kāma is sense-sphere craving; kāma moves about in these states by taking them as object, therefore they are kāmāvacara. Rūpa is fine-material craving; rūpa moves about in them by taking them as object, therefore rūpāvacara. Arūpa is immaterial craving; arūpa moves about in them by taking them as object, therefore arūpāvacara.” (Ṭīkā, p. 55) [This note is attached under [21-26] in the Nissaya; it explains kāmāvacarā etc., so it is placed here.]

中文：

在后二法中：有些法大多（yebhuyyena）运行、生起于 kāma，即欲有，也就是十一欲界地，因为这个缘故，称为 kāmāvacarā（欲界的）。有些法大多运行于 rūpa，即色有，也就是除了无想有情天以外的十五色界地，因为这个缘故，称为 rūpāvacarā（色界的）。

注（Vacanattha，字义）：“kāmataṇhā kāmo; kāmo avacarati ettha etesu dhammesu ārammaṇakaraṇavasenāti kāmāvacarā. rūpataṇhā rūpaṃ; rūpaṃ avacarati ettha ārammaṇakaraṇavasenāti rūpāvacarā. arūpataṇhā arūpaṃ; arūpaṃ avacarati ettha ārammaṇakaraṇavasenāti arūpāvacarā”：“欲界渴爱称为 kāma；kāma 以这些法为所缘而运行于其中，所以称为 kāmāvacara。色界渴爱称为 rūpa；rūpa 以它们为所缘而运行于其中，所以称为 rūpāvacara。无色界渴爱称为 arūpa；arūpa 以它们为所缘而运行于其中，所以称为 arūpāvacara。”（疏钞，第 55 页）［这条注在 nissaya 中附在 [21-26] 之下；因为它解释的是 kāmāvacarā 等，所以放在这里。］

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Some states move about in the immaterial sphere; therefore those states are called arūpāvacarā, “of the immaterial sphere”.

中文：

有些法运行于无色界，所以这些法称为 arūpāvacarā（无色界的）。

【Nissaya နိဿယ】

English:

Some states mostly move about in arūpa, the immaterial existence, that is, the four immaterial planes; for that reason they are called arūpāvacarā.

中文：

有些法大多运行于 arūpa，即无色有，也就是四无色界地，因为这个缘故，称为 arūpāvacarā（无色界的）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

This (what has been said) is the brief meaning here (in this explanation of the mātikā).

中文：

这（已说的）是这里（这段论母解释中）的简要意义。

【Nissaya နိဿယ】

English:

This (what has been said) is the summary here (in the back dukas).

中文：

这（已说的）是这里（后二法中）的摘要。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

But the detailed meaning will become clear later on.

Note: It will be explained at length in the explanation of “kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ”. The older nissaya, however, glosses: “yebhuyyena, for the most part; avacaranti, they move about, they occur”. That intention too will become clear later.

中文：

而详细的意义将在后面清楚地显示出来。

注：将在“kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ”（欲界善心生起）的解释中详细说明。不过旧 nissaya 解释为：“yebhuyyena，大多；avacaranti，运行、生起”。这个意思也会在后面清楚地显示出来。

【Nissaya နိဿယ】

English:

But the detail will become clear later on.

中文：

而详细内容将在后面清楚地显示出来。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Some states are included (pariyāpannā), that is, contained within (antogadhā), the round of the three planes (tebhūmakavaṭṭa); therefore they are called pariyāpannā, “included”.

中文：

有些法摄属于（pariyāpannā），也就是包含在（antogadhā）三界轮转（tebhūmakavaṭṭa）之中，所以这些法称为 pariyāpannā（所摄的）。

【Nissaya နိဿယ】

English:

Some states are included in, contained within, the round of suffering in the three planes; for that reason those states are called pariyāpannā, “included”. (Another way:) Some states are pariyāpannā in the round of the three planes, that is, they are delimited and taken (paricchinditvā āpannā gahitā) by craving that does the delimiting (paricchedakāya taṇhāya); for that reason those states are called pariyāpannā.

Note: “Delimited and taken” means “included”; that is why he says antogadhā. Gloss: antogadhā, “they are those that are included”; iti ayaṃ, “this”; adhippāyo, “is the intended meaning”.

Note (Kyamtak): Lest one take it that the base (ādhāra) of “pariyāpannā antogadhā” could also be the supramundane, so that the supramundane too would be called pariyāpanna, he says “tebhūmakavaṭṭe”. Since the included status of mundane states is directly evident in the world, one should not look for a base called “the supramundane”. [In the Nissaya this note is attached under [21-26]; it explains pariyāpannā, so it is placed here.]

中文：

有些法摄属于、包含在三界的轮转之苦中，因为这个缘故，这些法称为 pariyāpannā（所摄的）。（另一种解释：）有些法在三界轮转中是 pariyāpannā，即被能作区分的渴爱（paricchedakāya taṇhāya）区分而取（paricchinditvā āpannā gahitā），因为这个缘故，这些法称为 pariyāpannā。

注：“被区分而取”意思就是“被包含”，所以说 antogadhā。解释：antogadhā，“它们是被包含的”；iti ayaṃ，“这”；adhippāyo，“是所要表达的意思”。

注（Kyamtak）：为了避免有人以为“pariyāpannā antogadhā”的所依（ādhāra）也可以是出世间，因而出世间法也称为 pariyāpanna，所以说“tebhūmakavaṭṭe”（在三界轮转中）。世间法的“所摄”性质在世间是直接可见的，所以不应该去找一个称为“出世间”的所依。［在 nissaya 中这条注附在 [21-26] 之下；因为它解释的是 pariyāpannā，所以放在这里。］

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Those not included in that (round of the three planes) are called apariyāpannā, “not included”.

Note: The word pariyāpanna denotes being contained within (antogadha). For how only mundane states get the name pariyāpanna and supramundane states do not, see the Ṭīkā.

中文：

没有摄属于那（三界轮转）之中的法，称为 apariyāpannā（非所摄的）。

注：pariyāpanna 这个词表示“包含在内”（antogadha）。关于为什么只有世间法得到 pariyāpanna 这个名称，而出世间法得不到，请看疏钞。

【Nissaya နိဿယ】

English:

Some states are not included in that round of the three planes; for that reason those states are called apariyāpannā, “not included”.

中文：

有些法没有摄属于那三界轮转之中，因为这个缘故，这些法称为 apariyāpannā（非所摄的）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Some states, cutting off the root of the round (ignorance and craving) and taking Nibbāna as their object, go out (niyyanti) from the round (the prison of the round); therefore (because they go out from the prison of the round) those states are called niyyānikā, “leading out”.

Note: It is the root yā with the prefix ni and the suffix anīya; the ī of nī is shortened and the y becomes k.

中文：

有些法断除轮转的根本（无明和渴爱），以涅槃为所缘，从轮转（轮转的牢狱）中出离（niyyanti）；所以（因为它们能从轮转的牢狱中出离）这些法称为 niyyānikā（出离的）。

注：词根 yā 加前缀 ni、词缀 anīya；nī 的 ī 变短音，y 变成 k。

【Nissaya နိဿယ】

English:

Some states, cutting off the root of the round, ignorance and craving, and taking Nibbāna as their object, go out from the prison of the suffering of the round; for that reason those states are called niyyānikā, “leading out”.

Note: “anīyasaddo bahulaṃ kattuabhidhāyakoti vaṭṭacārakato niyyantīti niyyānīyā, nīkārassa rassattaṃ, yakārassa ca kakārattaṃ katvā niyyānikāti vuttaṃ” (Ṭīkā, p. 55). Gloss this Ṭīkā as: anīyasaddo, the word anīya; bahulādhikārato, because the word bahula is in force; kattuabhidhāyako, expresses the agent; hoti. Why? Because the grammars say “bahulaṃ kriyattāti ca, sabbattha vattate”: when bahula is carried over from the rule “bhāvakammesu tabbānīyā”, [anīya] can also, by bahula, express the agent, which widens its scope. Some Ṭīkā copies read “abahulaṃ”, i.e. abahulena, “rarely, it expresses the agent”. But since the Madhu and others explain it as bahulaṃ, bahulaṃ is the old reading. In “nīkārassa rassattaṃ”, one should take the nī of the suffix anīya, as in karaṇīyaṃ and so on, not the prefix nī. [In niyyānika the prefix is ni; in nīvaraṇa the prefix is nī; take them in order: pa, parā, ni, nī.] The Madhusāra’s statement “nīkārassāti nīupasaggassa” does not accord with the grammars.

“niyyānakaraṇasīlā vā niyyānikā” (Ṭīkā): or else, niyyānakaraṇasīlā, “those whose habit is to bring about going out from the prison of the round”; niyyānikā. On this Ṭīkā view, just as in “asūpabhakkhanasīlo āsūpiko” one takes asūpa as eating without curry, here one takes niyyāna as bringing about going out, and the meaning is a taddhita formation “having that as habit” (tassīla). Tassīla is of two kinds: taddhita tassīla and kita tassīla. “rukkhamūle vasanasīlo rukkhamūliko” and the like are taddhita tassīla; “bhikkhanasīlo, yācanasīlo bhikkhu” and the like are kita tassīla. Asūpabhakkhanasīlo: one whose habit is eating food without curry, āsūpiko; or: one whose habit is not eating curry; or: one whose habit is not eating curry. Some readings have “apūpabhakkhanasīlo āpūpiko”: one whose habit is eating cakes; or: one whose habit is not eating cakes. According to the Anuṭīkā’s “niyyānasīlā eva vā”, both kita tassīla and taddhita tassīla should be mentioned: or else, niyyānasīlā eva, “those whose habit is simply going out from the prison of the round”, niyyānikā. Taking the root yā with the prefix ni and the suffix anīya gives kita tassīla; taking the word niyyāna with the suffix ṇika gives taddhita tassīla.

中文：

有些法断除轮转的根本，即无明和渴爱，以涅槃为所缘，从轮转之苦的牢狱中出离，因为这个缘故，这些法称为 niyyānikā（出离的）。

注：“anīyasaddo bahulaṃ kattuabhidhāyakoti vaṭṭacārakato niyyantīti niyyānīyā, nīkārassa rassattaṃ, yakārassa ca kakārattaṃ katvā niyyānikāti vuttaṃ”（疏钞，第 55 页）。这段疏钞要这样解释：anīyasaddo，anīya 这个词；bahulādhikārato，因为 bahula（多）这个词在起作用；kattuabhidhāyako，表示施事者；hoti。为什么？因为语法书说“bahulaṃ kriyattāti ca, sabbattha vattate”：当 bahula 从“bhāvakammesu tabbānīyā”这条规则延续下来时，［anīya］依 bahula 也可以表示施事者，使它的适用范围扩大。有些疏钞抄本读作“abahulaṃ”，即 abahulena，“很少表示施事者”。但因为《Madhu》等解释为 bahulaṃ，所以 bahulaṃ 才是旧读法。“nīkārassa rassattaṃ”中，应该取 anīya 词缀的 nī，就像在 karaṇīyaṃ 等中那样，而不应该取前缀 nī。［niyyānika 的前缀是 ni，nīvaraṇa 的前缀是 nī；要按照 pa、parā、ni、nī 的次序来取。］《Madhusāra》说“nīkārassāti nīupasaggassa”，这与语法书不合。

“niyyānakaraṇasīlā vā niyyānikā”（疏钞）：或者，niyyānakaraṇasīlā，“以促成从轮转牢狱中出离为习性的”；niyyānikā。依这个疏钞的看法，就像在“asūpabhakkhanasīlo āsūpiko”中把 asūpa 理解为吃不配菜的食物那样，这里把 niyyāna 理解为促成出离，意思是“以此为习性”（tassīla）的 taddhita 构词。tassīla 有两种：taddhita tassīla 和 kita tassīla。“rukkhamūle vasanasīlo rukkhamūliko”（以住在树下为习性者，称为树下住者）等是 taddhita tassīla；“bhikkhanasīlo, yācanasīlo bhikkhu”（以乞求为习性者，称为比丘）等是 kita tassīla。asūpabhakkhanasīlo：以吃不配菜的食物为习性的人，āsūpiko；或者：以不吃菜为习性的人；或者：不以吃菜为习性的人。有些读法是“apūpabhakkhanasīlo āpūpiko”：以吃糕饼为习性的人；或者：不以吃糕饼为习性的人。依随疏钞“niyyānasīlā eva vā”的看法，应该说 kita tassīla 和 taddhita tassīla 两种：或者，niyyānasīlā eva，“只是以从轮转牢狱中出离为习性的”，niyyānikā。取词根 yā 加前缀 ni、词缀 anīya，就是 kita tassīla；取 niyyāna 这个词加词缀 ṇika，就是 taddhita tassīla。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Some states, by this characteristic (cutting off the root of the round and taking Nibbāna as object), do not go out (from the round), that is, do not go out from the prison of the round; therefore those states are called aniyyānikā, “not leading out”.

中文：

有些法不以这个特相（断除轮转的根本、以涅槃为所缘）而（从轮转中）出离，也就是不能从轮转的牢狱中出离；所以这些法称为 aniyyānikā（不出离的）。

【Nissaya နိဿယ】

English:

Some states do not go out from the round by this characteristic already stated, “cutting off the root of the round” and so on; for that reason those states are called aniyyānikā, “not leading out”.

中文：

有些法不以前面所说的“断除轮转的根本”等这个特相从轮转中出离，因为这个缘故，这些法称为 aniyyānikā（不出离的）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Because they are fixed (niyata) in giving their result immediately after death, or immediately after their own occurrence, they are niyatā, “fixed”.

Note: “Immediately after death” refers to fixed wrong view (niyatamicchādiṭṭhi) and the five deeds with immediate result (pañcānantariya). “Immediately after their own occurrence” refers to the path.

中文：

因为它们在死亡之后紧接着、或者在自己生起之后紧接着给予果报这一点上是确定的（niyata），所以称为 niyatā（决定的）。

注：“死亡之后紧接着”指的是决定邪见（niyatamicchādiṭṭhi）和五无间业（pañcānantariya）；“自己生起之后紧接着”指的是道。

【Nissaya နိဿယ】

English:

Because they are fixed in giving their result immediately after death, or immediately after their own occurrence, they are niyatā, “fixed”.

中文：

因为它们在死亡之后紧接着、或者在自己生起之后紧接着给予果报这一点上是确定的，所以称为 niyatā（决定的）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Because in that way (giving their result immediately after death, or immediately after themselves) they are not fixed, they are aniyatā, “not fixed”.

中文：

因为在那个方式上（在死亡之后紧接着、或在自身之后紧接着给予果报）它们不是确定的，所以称为 aniyatā（不定的）。

【Nissaya နိဿယ】

English:

Because they are not fixed in that mode of giving their result immediately after death or immediately after themselves, they are aniyatā, “not fixed”.

中文：

因为在“死亡之后紧接着或自身之后紧接着给予果报”这一点上不是确定的，所以称为 aniyatā（不定的）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Some states pass beyond (uttaranti), that is, abandon (pajahanti), other states (mundane states other than themselves); therefore those states are called uttarā, “surpassing”.

中文：

有些法超越（uttaranti），也就是舍弃（pajahanti）其他的法（自身以外的世间法），所以这些法称为 uttarā（超越的）。

【Nissaya နိဿယ】

English:

Some states pass beyond, that is, abandon, only other states; for that reason those states are called uttarā, “surpassing”.

中文：

有些法超越，也就是舍弃只是其他的法，因为这个缘故，这些法称为 uttarā（超越的）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Some states exist together with surpassing states (uttarā) that are able to pass beyond them (the states that have something surpassing them); therefore those states are called sauttarā, “surpassable”.

Note: Sauttarā. The root tara with the prefix u denotes “passing beyond”. And to make known that “passing beyond” here is not going beyond to somewhere else, but passing beyond by abandoning mundane states, he explains it as “pajahanti”. By uttara one gets the supramundane states. By sauttarā, however, one gets the mundane states, which exist together with such states able to pass beyond them (which have states able to pass beyond them) and so are passed beyond. That is why the object of uttarituṃ is supplied as “attānaṃ” (“themselves”). [In the Bhāsāṭīkā this note is attached under [89-100]; it explains sauttarā, so it is placed here.]

中文：

有些法与能超越它们的超越法（uttarā）同在（即有能超越它们的法），所以这些法称为 sauttarā（有上的、可被超越的）。

注：Sauttarā。词根 tara 加前缀 u，表示“超越”。而为了让人知道这里的“超越”不是越过去到别处，而是以舍弃世间法的方式来超越，所以解释为“pajahanti”（舍弃）。用 uttara 得到的是出世间法；用 sauttarā 得到的则是与那种能超越的法同在（有能超越它们的法）、因而被超越的世间法。所以要补上 uttarituṃ 的宾语“attānaṃ”（自身）。［在 Bhāsāṭīkā 中这条注附在 [89-100] 之下；因为它解释的是 sauttarā，所以放在这里。］

【Nissaya နိဿယ】

English:

Some states exist together with surpassing states that are able to abandon, or pass beyond, them; for that reason those states are called sauttarā, “surpassable”.

中文：

有些法与能舍弃、能超越它们的超越法同在，因为这个缘故，这些法称为 sauttarā（有上的）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

These (supramundane states) have no states surpassing them (states that pass beyond them, or that can abandon them); therefore those states are called anuttarā, “unsurpassed”.

中文：

这些（出世间法）没有超越它们的法（能超越它们、或能舍弃它们的法），所以这些法称为 anuttarā（无上的）。

【Nissaya နိဿယ】

English:

These states have no states able to abandon or pass beyond them; for that reason those states are called anuttarā, “unsurpassed”.

中文：

这些法没有能舍弃、能超越它们的法，因为这个缘故，这些法称为 anuttarā（无上的）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Beings weep (raṇanti) because of these states; therefore those states are called raṇā, “causes of conflict (lamentation)”. This word raṇa is a designation for those states, lust and the rest, overcome by which beings weep and lament in various ways.

Note: Raṇā. The root raṇa denotes sound (sadda) and going (gati). Here, to make known the meaning of making sound, he explains raṇanti as “kandanti”. And since the root kanda too denotes weeping, calling and crying out, to take the meaning of weeping here he explains it as “paridevanti”: making sound by weeping. Although weeping concerns all the unwholesome consciousness that causes weeping, he wants only lust, delusion and so on to be taken by raṇa, so he says “rāgādīnaṃ … adhivacanaṃ”. In rāgādīnaṃ, by ādi take only hate and delusion according to the Aṭṭhakathā; the Ṭīkā takes all the defilements.

中文：

众生因为这些法而哭泣（raṇanti），所以这些法称为 raṇā（诤，即哀泣之因）。raṇa 这个词，是对贪等那些法的称呼：众生被它们所压倒，就以种种方式哭泣、悲叹。

注：Raṇā。词根 raṇa 表示发声（sadda）和行走（gati）。这里为了让人知道是“发声”的意思，把 raṇanti 解释为“kandanti”（哭喊）。而词根 kanda 也表示哭泣、呼唤、喊叫，这里为了取“哭泣”的意思，又解释为“paridevanti”（悲叹）：以哭泣的方式发声。虽然哭泣与所有导致哭泣的不善心都有关，但只想用 raṇa 来指贪、痴等，所以说“rāgādīnaṃ … adhivacanaṃ”（贪等的称呼）。rāgādīnaṃ 中，依义注，ādi（等）只包括瞋和痴；疏钞则包括一切烦恼。

【Nissaya နိဿယ】

English:

Beings weep and lament because of these states, lust and so on; for that reason (because they are the cause of weeping and lamenting) those states, lust and so on, are called raṇā. This name raṇa is the name of those states, lust and so on, overcome by which beings weep and lament in various ways.

中文：

众生因为贪等这些法而哭泣悲叹，因为这个缘故（因为它们是哭泣悲叹的原因），贪等这些法称为 raṇā（诤）。raṇa 这个名称，是贪等那些法的名称：众生被它们所压倒，就以种种方式哭泣悲叹。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Some states, by way of association (sampayoga) and by way of being abandoned at one stroke (pahānekaṭṭhatā), exist together with causes of conflict; therefore those states are called saraṇā, “with conflict”.

中文：

有些法以相应（sampayoga）的方式，以及以同一舍断（pahānekaṭṭhatā）的方式，与诤同在，所以这些法称为 saraṇā（有诤的）。

---

(From the footnote later; found in 96:890 [16-25])

English:

Saraṇā. In “states with raṇa, that is, with lust, hate and delusion”, by way of association one gets the greed-rooted consciousness that is with lust, the hate-rooted consciousness that is with hate, and the unwholesome consciousness that is with delusion. [The meaning of pahānekaṭṭha has been shown in the Ṭīkā.]

中文：

Saraṇā（有诤的）。在“与称为 raṇa 的贪、瞋、痴同在的法”中，以相应的方式，可以得到与贪同在的贪根心、与瞋同在的瞋根心、与痴同在的不善心。［pahānekaṭṭha（同一舍断）的意思已在疏钞中说明。］

【Nissaya နိဿယ】

English:

Some states, by way of association and by way of being abandoned at one stroke, occur together with the causes of weeping, lust and so on; for that reason those states are called saraṇā, “with conflict”.

Note (Vacanattha): “pahānavasena ekasmiṃ puggale tiṭṭhantīti pahānekaṭṭhā; pahānekaṭṭhānaṃ bhāvo pahānekaṭṭhatā; pahānekaṭṭhatāya vaso āyatto pahānekaṭṭhatāvaso” (Yojanā, p. 74): “they stand in one person in respect of abandoning, therefore pahānekaṭṭha; the state of these is pahānekaṭṭhatā; dependence on that is pahānekaṭṭhatāvasa.” By way of association, take the thirteen unwholesome mental factors other than the nine defilements; by way of being abandoned at one stroke, take only hate and delusion. The Ṭīkā teacher, however, also proposes three further interpretations: (1) in “raṇohatā na jotanti candasūriyā satārakā” (“overcome by dust, the moon and sun with the stars do not shine”), raṇa is a synonym of reṇu (“dust”), so “saha raṇehi rāgādireṇūhīti saraṇā”, “together with the dust of lust and so on, therefore saraṇa”; (2) in “saraṇaṃ katvā nikkhami” (“having made war, he went out”), raṇa is a synonym of yuddha (“battle”), so “saha raṇena ariyamaggayuddhenāti saraṇā”, “together with the battle of the noble path, therefore saraṇa”; (3) in the Araṇavibhaṅga Sutta, the results of the unwholesome, suffering, vexation, despair and fever, are called raṇa, so “saha raṇehi phalabhūtehi dukkhavighātaupāyāsapariḷāhehīti saraṇā”, “together with the resulting suffering, vexation, despair and fever, therefore saraṇa”. [This note is attached under [108-113] in the Nissaya; it explains saraṇā and pahānekaṭṭhatā, so it is placed here.]

中文：

有些法以相应的方式，以及以同一舍断的方式，与贪等哭泣之因一起生起，因为这个缘故，这些法称为 saraṇā（有诤的）。

注（Vacanattha，字义）：“pahānavasena ekasmiṃ puggale tiṭṭhantīti pahānekaṭṭhā; pahānekaṭṭhānaṃ bhāvo pahānekaṭṭhatā; pahānekaṭṭhatāya vaso āyatto pahānekaṭṭhatāvaso”（《Yojanā》，第 74 页）：“就舍断而言，它们住在同一个人身上，所以称为 pahānekaṭṭha（同一舍断）；它们的状态是 pahānekaṭṭhatā；依于此，称为 pahānekaṭṭhatāvasa。”以相应的方式，取九种烦恼以外的十三种不善心所；以同一舍断的方式，只取瞋和痴。不过疏钞作者还另外提出三种解释：（1）在“raṇohatā na jotanti candasūriyā satārakā”（被尘埃遮蔽，日月和星星都不放光）中，raṇa 是 reṇu（尘埃）的同义词，所以“saha raṇehi rāgādireṇūhīti saraṇā”：与贪等尘埃同在，所以称为 saraṇa；（2）在“saraṇaṃ katvā nikkhami”（开战之后出去）中，raṇa 是 yuddha（战斗）的同义词，所以“saha raṇena ariyamaggayuddhenāti saraṇā”：与圣道之战同在，所以称为 saraṇa；（3）在《无诤分别经》（Araṇavibhaṅga Sutta）中，不善的果报，即苦、恼、忧、热恼，被称为 raṇa，所以“saha raṇehi phalabhūtehi dukkhavighātaupāyāsapariḷāhehīti saraṇā”：与作为果报的苦、恼、忧、热恼同在，所以称为 saraṇa。［在 nissaya 中这条注附在 [108-113] 之下；因为它解释的是 saraṇā 和 pahānekaṭṭhatā，所以放在这里。］

【Nissaya နိဿယ】

English:

These states do not have causes of weeping, lust and so on, in that mode already stated, association and being abandoned at one stroke; for that reason those states are called araṇā, “without conflict”.

中文：

这些法没有以前面所说的相应、同一舍断的方式而有的哭泣之因，即贪等，因为这个缘故，这些法称为 araṇā（无诤的）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

In the Suttanta dukas, the meaning should be understood like this: some states, by way of association, resort to (bhajanti) knowledge (vijjā); therefore those states are called vijjābhāgino, “partaking of knowledge”. Some states occur in a portion of knowledge (vijjābhāga), a share of knowledge (vijjākoṭṭhāsa) [that is, in one or other of the eight shares that are the eight kinds of knowledge]; or: they are included in it by being of like nature; therefore too those states are called vijjābhāgino.

Note: Vijjābhāgino. In the first way, “bhajantīti bhāgino” (root bhaja with the suffix ṇī): “vijjaṃ bhāgino vijjābhāgino”, “states that, by way of association, resort to knowledge”; and “resort to” means being associated with knowledge. In the second way, first analyse “vijjāya bhāgo vijjābhāgo”, “a portion of knowledge”. When the eight kinds of knowledge are divided one share each, there are eight shares, eight separate groups. So, as in speaking of “the 32 parts (koṭṭhāsa)”, to make known that the word bhāga denotes a share (koṭṭhāsa), he adds “vijjākoṭṭhāse”. Then analyse “vijjābhāgo etesaṃ atthīti vijjābhāgino”, “they have a portion of knowledge”, with the suffix ī in the possessive sense; and this possessive taddhita is what he explains as “vattanti”. Or else, according to “vicitrā hi taddhitavutti” (“the uses of taddhita are manifold”), understand it as a “vattanti-taddhita”, with the suffix ī added directly in the sense “vijjābhāge vattanti”. On this view, render vijjābhāgino as “states that have a portion of knowledge”, or “states that occur in, are included in, a portion of knowledge”. [For the remaining points, see the Ṭīkā Nissaya.]

中文：

在经藏二法中，意义应这样理解：有些法以相应的方式亲近（bhajanti）明（vijjā），所以这些法称为 vijjābhāgino（明分的）。有些法存在于明的部分（vijjābhāga）、明的份（vijjākoṭṭhāsa）之中［即在作为八种明的八份中的某一份之中］；或者：以性质相同的方式被包含在其中；所以这些法也称为 vijjābhāgino。

注：Vijjābhāgino。第一种解释：“bhajantīti bhāgino”（词根 bhaja 加词缀 ṇī）：“vijjaṃ bhāgino vijjābhāgino”，“以相应的方式亲近明的法”；“亲近”就是与明相应。第二种解释：先分析为“vijjāya bhāgo vijjābhāgo”，“明的部分”。把八种明每一种分为一份，就有八份，分成八组。所以，就像说“三十二分（koṭṭhāsa）”那样，为了让人知道 bhāga 一词表示“份”（koṭṭhāsa），所以又加上“vijjākoṭṭhāse”。然后分析为“vijjābhāgo etesaṃ atthīti vijjābhāgino”，“它们有明的部分”，在“具有”的意义上加词缀 ī；这个“具有”义的 taddhita，就是他所解释的“vattanti”（存在于）。或者，依“vicitrā hi taddhitavutti”（taddhita 的用法是多样的），理解为在“vijjābhāge vattanti”（存在于明的部分）的意义上直接加词缀 ī 的“vattanti-taddhita”。依这个看法，把 vijjābhāgino 解释为“有明之部分的法”，或者“存在于、包含在明之部分中的法”。［其余要点请看疏钞的 Nissaya。］

【Nissaya နိဿယ】

English:

In the Suttanta dukas, the meaning should be understood like this: some states, by way of association, resort to the eight kinds of knowledge; for that reason those states are called vijjābhāgino. Some states (the knowledges that make up the whole) occur in a portion, a share, of knowledge, a part of that whole; for that reason too those states are called vijjābhāgino.

中文：

在经藏二法中，意义应这样理解：有些法以相应的方式亲近八种明，因为这个缘故，这些法称为 vijjābhāgino（明分的）。有些法（构成整体的诸明）存在于作为那整体之一部分的明之部分、明之份中，因为这个缘故，这些法也称为 vijjābhāgino。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

There (in the term vijjābhāgino), the (applicable) kinds of knowledge are eight: insight knowledge, the mind-made power (manomayiddhi), and the six direct knowledges (abhiññā).

中文：

在那里（在 vijjābhāgino 这个词中），（所适用的）明有八种：观智、意所成神通（manomayiddhi），以及六种神通（abhiññā）。

【Nissaya နိဿယ】

English:

There (in the word vijjābhāgino), insight knowledge, the power accomplished by the mind, and the six jhāna-based direct knowledges: these are the eight kinds of knowledge.

中文：

在那里（在 vijjābhāgino 这个词中），观智、以心成就的神通，以及六种依禅那的神通：这些是八种明。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

In the first sense (“they resort to knowledge”), the states associated with those (eight kinds of knowledge) are vijjābhāgino. [Kinds of knowledge cannot be associated with one another.]

中文：

依第一种意义（“亲近明”），与那些（八种明）相应的法，称为 vijjābhāgino（明分的）。［明与明彼此之间不能相应。］

【Nissaya နိဿယ】

English:

In the sense stated first, the states associated with those eight kinds of knowledge are also vijjābhāgino.

中文：

依前面所说的意义，与那八种明相应的法，也称为 vijjābhāgino。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

In the second sense (“they occur in a portion of knowledge”), any one of those (eight kinds of knowledge) is knowledge (vijjā),

中文：

依第二种意义（“存在于明的部分中”），那些（八种明）中的任何一种是明（vijjā），

【Nissaya နိဿယ】

English:

In the sense stated later, any one of those eight kinds of knowledge is called knowledge (vijjā),

中文：

依后面所说的意义，那八种明中的任何一种称为明（vijjā），

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

and the rest (the remaining seven) are vijjābhāgino.

中文：

其余的（剩下的七种）称为 vijjābhāgino（明分的）。

【Nissaya နိဿယ】

English:

and the remaining kinds of knowledge are vijjābhāgino.

中文：

其余的明称为 vijjābhāgino。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Thus (by these two word meanings), both the kinds of knowledge and the states associated with knowledge should be understood as vijjābhāgino.

中文：

这样（依这两种字义），明和与明相应的法，都应当理解为 vijjābhāgino（明分的）。

【Nissaya နိဿယ】

English:

Thus, both the kinds of knowledge and the states associated with knowledge should be understood simply as vijjābhāgino.

中文：

这样，明和与明相应的法，都只应理解为 vijjābhāgino。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

But here (in this Suttanta duka), only the associated states are meant (as vijjābhāgino). [Eva excludes knowledge itself.]

Note: Purimena … adhippetā. By the first meaning, “vijjaṃ bhajanti”, one gets only the associated states that resort to knowledge, not knowledge itself. By the later meaning, any one of the eight kinds of knowledge is knowledge, and the other seven are vijjābhāgino. So, combining the two ways, he shows, by way of explaining meanings (atthuddhāra), that vijjābhāgino can be understood to include both knowledge and the states associated with knowledge. In this duka term, however, one does not get knowledge (the knowledge-factor) but only the associated states, so he says “idha … adhippetā”. Only by excluding knowledge and taking the associated consciousness and mental factors does it accord with the canonical text, and the older interpretations take it this way too. [“katame dhammā vijjābhāgino? vijjāya sampayuttakā dhammā, ime dhammā vijjābhāgino”: Nikkhepa Kaṇḍa.]

中文：

但在这里（在这经藏二法中），所指的只是相应的法（作为 vijjābhāgino）。［eva（只是）一词排除了明本身。］

注：Purimena … adhippetā。依第一种意义“vijjaṃ bhajanti”（亲近明），只能得到亲近明的相应法，得不到明本身。依后一种意义，八种明中的任何一种是明，其他七种是 vijjābhāgino。所以，把两种方法合起来，他以解释意义（atthuddhāra）的方式显示：vijjābhāgino 可以理解为包括明和与明相应的法。但在这个二法的词中，得不到明（明的智），只得到相应的法，所以说“idha … adhippetā”（这里所指的……）。只有排除明、取相应的心和心所，才与圣典一致，而以前的解释也是这样取的。［“katame dhammā vijjābhāgino? vijjāya sampayuttakā dhammā, ime dhammā vijjābhāgino”（哪些法是明分的？与明相应的法，这些法是明分的）：摄品。］

【Nissaya နိဿယ】

English:

But although knowledge and the states associated with knowledge are to be understood [as vijjābhāgino], here, in this duka, only the associated states are meant.

中文：

但虽然明和与明相应的法都应理解［为 vijjābhāgino］，在这里，在这个二法中，所指的只是相应的法。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Some states, likewise by way of association, resort to ignorance (avijjā); therefore those states are called avijjābhāgino, “partaking of ignorance”.

中文：

有些法同样以相应的方式亲近无明（avijjā），所以这些法称为 avijjābhāgino（无明分的）。

【Nissaya နိဿယ】

English:

Some states, only by way of association, resort to ignorance; for that reason those states are called avijjābhāgino.

中文：

有些法只以相应的方式亲近无明，因为这个缘故，这些法称为 avijjābhāgino（无明分的）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Some states occur in a portion of ignorance, a share of ignorance [that is, in one of the shares of ignorance to be stated next]; therefore too those states are called avijjābhāgino.

中文：

有些法存在于无明的部分、无明的份之中［即在下面要说的无明诸份中的某一份之中］，所以这些法也称为 avijjābhāgino。

【Nissaya နိဿယ】

English:

Some states occur in a portion of ignorance, a share of ignorance; for that reason too they are called avijjābhāgino.

中文：

有些法存在于无明的部分、无明的份之中，因为这个缘故，也称为 avijjābhāgino。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

There (in the term avijjābhāgino), the (applicable) kinds of ignorance are four: the darkness (delusion) that conceals suffering, and the darkness that conceals the origin and the rest (the other three truths).

中文：

在那里（在 avijjābhāgino 这个词中），（所适用的）无明有四种：遮蔽苦（苦谛）的黑暗（痴），以及遮蔽集等（其他三谛）的黑暗。

【Nissaya နိဿယ】

English:

There (in the word avijjābhāgino), the darkness (delusion) that conceals the truth of suffering, and the darkness that conceals the truth of the origin and the rest: these are the four kinds of ignorance.

中文：

在那里（在 avijjābhāgino 这个词中），遮蔽苦谛的黑暗（痴），以及遮蔽集谛等的黑暗：这些是四种无明。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

In the same way as before, the states associated with those (four kinds of ignorance) are avijjābhāgino. [Here too, as before, the pi in “sampayuttadhammāpi” is superfluous.]

中文：

按照前面同样的方式，与那些（四种无明）相应的法，称为 avijjābhāgino。［这里也和前面一样，“sampayuttadhammāpi”中的 pi 是多余的。］

【Nissaya နိဿယ】

English:

In the same way as stated for the earlier word vijjābhāgino, the states associated with those four kinds of ignorance are also avijjābhāgino.

中文：

按照前面 vijjābhāgino 一词所说的同样方式，与那四种无明相应的法，也称为 avijjābhāgino。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

(In the later way,) any one of those (four kinds of ignorance) is ignorance (avijjā),

中文：

（依后一种方式，）那些（四种无明）中的任何一种是无明（avijjā），

【Nissaya နိဿယ】

English:

Any one of those four kinds of ignorance is called ignorance,

中文：

那四种无明中的任何一种称为无明，

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

and the rest (the remaining three) are avijjābhāgino.

中文：

其余的（剩下的三种）称为 avijjābhāgino。

【Nissaya နိဿယ】

English:

and the remaining kinds of ignorance are avijjābhāgino.

中文：

其余的无明称为 avijjābhāgino。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Thus, both the kinds of ignorance and the states associated with ignorance should be understood as avijjābhāgino.

中文：

这样，无明和与无明相应的法，都应当理解为 avijjābhāgino。

【Nissaya နိဿယ】

English:

Thus, both the kinds of ignorance and the states associated with ignorance should be understood simply as avijjābhāgino.

中文：

这样，无明和与无明相应的法，都只应理解为 avijjābhāgino。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

But here (in this duka term), only the associated states are meant. [Understand why, in the same way as before.]

中文：

但在这里（在这个二法的词中），所指的只是相应的法。［为什么，请依前面的方式理解。］

【Nissaya နိဿယ】

English:

But although they are to be understood that way, here, in this duka, only the associated states are meant.

中文：

但虽然应该那样理解，在这里，在这个二法中，所指的只是相应的法。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Further, because, by not overwhelming it (not overwhelming it so that it cannot rise again), they are unable to destroy the darkness of the defilements, these states have lightning (vijju) as their simile; therefore (because they have lightning as their simile) those states are called vijjūpamā, “like lightning”.

Note: How they resemble lightning will be shown directly in the Nikkhepa Kaṇḍa. [“natthi ajjhottharaṇaṃ yassāti anajjhottharaṇo kilesandhakāro; anajjhottharaṇassa bhāvo anajjhottharaṇabhāvo; na samatthā asamatthā; asamatthānaṃ bhāvo asamatthatā.”]

中文：

再者，因为它们不能压倒（不能压倒到使它不再生起的程度），所以不能摧毁烦恼的黑暗，这些法以闪电（vijju）为譬喻；所以（因为它们以闪电为譬喻）这些法称为 vijjūpamā（如闪电的）。

注：它们如何像闪电，将在摄品中直接说明。［“natthi ajjhottharaṇaṃ yassāti anajjhottharaṇo kilesandhakāro; anajjhottharaṇassa bhāvo anajjhottharaṇabhāvo; na samatthā asamatthā; asamatthānaṃ bhāvo asamatthatā.”］

【Nissaya နိဿယ】

English:

Further, because, by being unable to overwhelm, they are unable to destroy the darkness of the defilements (the darkness of defilement that makes the eye of wisdom blind), these states (the three lower paths) have a simile called lightning; for that reason those states (the three lower paths) are called vijjūpamā, “having lightning as their simile”.

中文：

再者，因为不能压倒，所以不能摧毁烦恼的黑暗（使慧眼失明的烦恼黑暗），这些法（下三道）有称为闪电的譬喻，因为这个缘故，这些法（下三道）称为 vijjūpamā（以闪电为譬喻的）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Because they are able to destroy (the darkness of the defilements) without remainder, these states have the diamond (vajira) as their simile; therefore those states are called vajirūpamā, “like a diamond”. [How they resemble a diamond will also be shown in the Nikkhepa Kaṇḍa.]

中文：

因为它们能毫无遗漏地摧毁（烦恼的黑暗），这些法以金刚（vajira）为譬喻；所以这些法称为 vajirūpamā（如金刚的）。［它们如何像金刚，也将在摄品中说明。］

【Nissaya နိဿယ】

English:

Because they are able to destroy the darkness of the defilements without remainder, these states (the path of arahantship) have a simile called the vajira, Sakka’s weapon; for that reason those states (the path of arahantship) are called vajirūpamā, “having the vajira as their simile”.

Note: The word vajira denotes a diamond. Here it is not the medicinal diamond, but the diamond said to be Sakka’s weapon, the thunderbolt; to make this known, the Burmese renders it “wa-ra-zein”. Writing it as “vajira-diamond” is not appropriate.

中文：

因为它们能毫无遗漏地摧毁烦恼的黑暗，这些法（阿罗汉道）有称为金刚杵（vajira，帝释天的武器）的譬喻，因为这个缘故，这些法（阿罗汉道）称为 vajirūpamā（以金刚为譬喻的）。

注：vajira 一词表示金刚石。这里不是药用的金刚石，而是被称为帝释天武器、即雷电的金刚；为了让人知道这一点，缅文译为“wa-ra-zein”（金刚杵）。写成“vajira 钻石”是不恰当的。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Because they stand in fools (bālā: the foolish, the dull, the stupid, the coarse), the unwholesome states that stand in them are called bālā, “foolish”, by a figurative use of their name (the figure that transfers the name of the place, the fools, to the unwholesome states, ṭhānūpacāra).

中文：

因为它们住在愚人（bālā：愚痴、迟钝、愚笨、粗野的人）之中，所以住在其中的不善法，借用它们的名称（把处所即愚人的名称转用到不善法上的借处称说 ṭhānūpacāra），称为 bālā（愚的）。

【Nissaya နိဿယ】

English:

Because they stand in fools, they are called bālā. The unwholesome states that stand in a foolish person are called bālā by the name of that foolish person in whom they stand.

中文：

因为它们住在愚人之中，所以称为 bālā（愚的）。住在愚人身上的不善法，以它们所住的那个愚人的名称，称为 bālā。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Because they stand in the wise (paṇḍitā: those with knowledge and wisdom), (the wholesome states that stand in them) are called paṇḍitā, “wise”, (by the name of the wise; by ṭhānūpacāra, transferring the name of the wise to the wholesome states).

中文：

因为它们住在智者（paṇḍitā：有知识、有智慧的人）之中，所以（住在其中的善法），（以智者的名称；以借处称说，把智者的名称转用到善法上，）称为 paṇḍitā（智的）。

【Nissaya နိဿယ】

English:

Because they stand in the wise, they are called paṇḍitā. The wholesome states that stand in a wise person are called paṇḍitā by the name of that wise person in whom they stand. (This shows that bāla and paṇḍita are used by ṭhānūpacāra, as in “mañcā ghosanti”, “the beds are shouting”.)

中文：

因为它们住在智者之中，所以称为 paṇḍitā（智的）。住在智者身上的善法，以它们所住的那个智者的名称，称为 paṇḍitā。（这显示 bāla 和 paṇḍita 是借处称说的用法，就像“mañcā ghosanti”（床在叫喊）一样。）

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Or else: because they make one foolish, they are bālā; because they make one wise, they are paṇḍitā. [In this later way, “bālaṃ karontīti bālakarā” is meant, with the word kara elided; and bālakara means bālabhāvakara, to be taken as stressing the abstract sense with the abstract suffix elided.]

中文：

或者：因为使人成为愚人，所以称为 bālā；因为使人成为智者，所以称为 paṇḍitā。［依这后一种解释，意思是“bālaṃ karontīti bālakarā”（使成为愚的，称为 bālakara），kara 一词被省略了；而 bālakara 的意思是 bālabhāvakara（使成为愚的状态），要理解为强调抽象义而省略了抽象词缀。］

【Nissaya နိဿယ】

English:

Or else: because they make one foolish, they are called bālā; because they make one wise, they are called paṇḍitā.

Note: This later alternative shows the words as taddhita formations: “bālaṃ bālabhāvaṃ karontīti bālā; paṇḍitaṃ paṇḍitabhāvaṃ karontīti paṇḍitā”.

中文：

或者：因为使人成为愚人，所以称为 bālā；因为使人成为智者，所以称为 paṇḍitā。

注：这后一种解释把这些词显示为 taddhita 构词：“bālaṃ bālabhāvaṃ karontīti bālā; paṇḍitaṃ paṇḍitabhāvaṃ karontīti paṇḍitā”（使成为愚的状态，所以称为 bāla；使成为智的状态，所以称为 paṇḍita）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Kaṇhā (“dark”) means: black, making the mind not radiant.

Note: Kaṇhā. The word kaṇha denotes blackness, impurity; so it is explained as “kāḷakā”. The point is that unwholesome states are dark, impure and benighted states. Being dark and benighted, they cannot make [the mind] pure and radiant; so he describes kaṇha as “cittassa apabhassarabhāvakaraṇā” (“making the mind not radiant”). [In the Bhāsāṭīkā this note is attached under [57-59]; it explains kaṇhā in this sentence, so it is placed here.]

中文：

Kaṇhā（黑的）的意思是：黑暗的，使心不明亮的。

注：Kaṇhā。kaṇha 一词表示黑、不净，所以解释为“kāḷakā”（黑的）。意思是：不善法是黑暗、不净、愚昧的法。既然黑暗愚昧，就不能使［心］清净、明亮，所以他把 kaṇha 描述为“cittassa apabhassarabhāvakaraṇā”（使心不明亮的）。［在 Bhāsāṭīkā 中这条注附在 [57-59] 之下；因为它解释的是这一句中的 kaṇhā，所以放在这里。］

【Nissaya နိဿယ】

English:

Kaṇhā means: black, impure, making the mind lack radiance.

中文：

Kaṇhā 的意思是：黑的、不净的，使心没有光明的。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Sukkā (“bright”) means: white, making the mind radiant.

中文：

Sukkā（白的）的意思是：洁白的，使心明亮的。

【Nissaya နိဿယ】

English:

Sukkā means: pure white, making the mind radiant. Or else:

中文：

Sukkā 的意思是：纯白的，使心有光明的。或者：

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Or else: because they are the cause of a dark birth (kaṇhābhijāti), they are kaṇhā; because they are the cause of a bright birth (sukkābhijāti), they are sukkā. [Among humans, those of great merit and superior in appearance and so on, and the deva and Brahmā races, are sukkābhijāti. Understand the remaining figure in the same way as before.]

Note: Kaṇhābhijāti. “abhijāyati etthāti abhijāti”: the birth (race) into which beings are born is called abhijāti. “kaṇhā ca sā abhijāti cāti kaṇhābhijāti”: the birth of the beings of the four states of loss is a dark, low birth. Among humans too, the birth of the dull, the wretched and the ugly, lacking merit, is kaṇhābhijāti. Unwholesome states are the cause of that dark birth. So, by the figure that names the cause by its result (phalūpacāra), transferring the name kaṇha of the resulting birth to the causal [states], they too are called kaṇhā.

中文：

或者：因为它们是黑暗出身（kaṇhābhijāti）的原因，所以称为 kaṇhā；因为它们是光明出身（sukkābhijāti）的原因，所以称为 sukkā。［在人当中，福德大、相貌等优越的人，以及天人、梵天的种族，是 sukkābhijāti（光明出身）。其余的借称，请依前面的方式理解。］

注：Kaṇhābhijāti。“abhijāyati etthāti abhijāti”：众生所投生的出身（种族），称为 abhijāti。“kaṇhā ca sā abhijāti cāti kaṇhābhijāti”：四恶趣众生的出身，是黑暗、低劣的出身。在人当中，缺乏福德的愚钝、贫贱、丑陋之人的出身，也是 kaṇhābhijāti。不善法是那黑暗出身的原因。所以，依借果称因（phalūpacāra）的方式，把作为结果的出身的 kaṇha（黑）之名转用到作为原因的［法］上，它们也称为 kaṇhā。

【Nissaya နိဿယ】

English:

Because they are the cause of the states of loss (kaṇhābhijāti), they are called kaṇhā, being the cause of the dark existence of the states of loss.

Note: “kaṇhābhijātīti apāyā vuccanti; apāyāti apāyabhavā”: the Madhu’s statement, “kaṇhābhijāti means the states of loss, that is, existences in the states of loss”, is what is followed here.

(Another way:) Because they are the cause of a poor human existence, connected with the state of being wretched, short of clothing and food, poor and of little merit, they are called kaṇhā.

Note: This follows the Ṭīkā, “manussesu ca dobhaggiyaṃ”. “natthi bhago etassāti dubhago”: as in duppañño, du denotes absence, giving “one of little fortune”; “dubhagassa bhāvo dobhaggaṃ”, “the state of having no fortune”; “dobhagge niyuttaṃ dobhaggiyaṃ”, “the poor human birth that is connected with the state of having no fortune”. This meaning is given by taking the abhi in abhijāti as having no meaning, and relying on suttas such as “tamo tamaparāyano” (“from darkness to darkness”).

Because they are the cause of a fortunate existence, bright and full of merit, they are called sukkā. (This relies on suttas such as “joti jotiparāyano”, “from light to light”.)

中文：

因为它们是恶趣（kaṇhābhijāti）的原因，所以称为 kaṇhā，即作为黑暗的恶趣之生的原因。

注：“kaṇhābhijātīti apāyā vuccanti; apāyāti apāyabhavā”：这里依据的是《Madhu》的说法：“kaṇhābhijāti 是指恶趣，即恶趣之生。”

（另一种解释：）因为它们是贫贱人生的原因，即与衣食匮乏、贫穷、少福的状态相连的人生，所以称为 kaṇhā。

注：这是依疏钞“manussesu ca dobhaggiyaṃ”（在人中则是不幸）的说法。“natthi bhago etassāti dubhago”：就像 duppañño 一样，du 表示没有，得到“少福的人”；“dubhagassa bhāvo dobhaggaṃ”，“无福的状态”；“dobhagge niyuttaṃ dobhaggiyaṃ”，“与无福状态相连的贫贱人生”。这个意义是把 abhijāti 中的 abhi 理解为没有意义，并依据“tamo tamaparāyano”（从黑暗到黑暗）等经而给出的。

因为它们是光明、有福的善趣之生的原因，所以称为 sukkā。（这是依据“joti jotiparāyano”（从光明到光明）等经。）

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Some states torment (tapenti) [the beings in whom they dwell] both here (in this existence) and in the next life; therefore those states are called tapanīyā, “tormenting”.

中文：

有些法在这里（这一生）和来世都会煎熬（tapenti）［它们所住的众生］，所以这些法称为 tapanīyā（煎熬的）。

---

(From the footnote later; found in 96:892 [21-24])

English:

Tapanti. The root tapa with the suffix anīya, expressing the agent. If the root tapa is of the bhūvādi class the form is tapanti; if of the curādi class, tāpenti; if of the divādi class, tappanti. Only these forms are possible; “tapenti” without strengthening (vuddhi) is not good.

中文：

Tapanti。词根 tapa 加词缀 anīya，表示施事者。如果词根 tapa 属于 bhūvādi 类，形式是 tapanti；属于 curādi 类，是 tāpenti；属于 divādi 类，是 tappanti。只有这些形式是可能的；没有增音（vuddhi）的“tapenti”不好。

【Nissaya နိဿယ】

English:

Some states burn [beings] both here, in this visible world, and in the world beyond; for that reason those states are called tapanīyā.

Note: “tapanīyāti ettha anīyapaccayo kattuvācako; tapanassa paridahanassa dukkhassa hitā tapanīyā” (Ṭīkā): “in tapanīyā the suffix anīya expresses the agent; or, they are conducive to tapana, the burning, suffering, therefore tapanīyā”. The Ṭīkā thus speaks of the word tapana with the suffix anīya as a taddhita. The Anuṭīkā, however, goes further than the Aṭṭhakathā and Ṭīkā and also gives a causative-object formation: “kusalehi tāpetabbāti vā tapanīyā; tadaṅgādivasena bādhitabbā pahātabbāti attho”, “or, they are to be burned by the wholesome, therefore tapanīyā; that is, they are to be suppressed and abandoned by way of substitution of opposites and so on”.

中文：

有些法在这里（在这眼前可见的世界）和来世都会使［众生］燃烧，因为这个缘故，这些法称为 tapanīyā（煎熬的）。

注：“tapanīyāti ettha anīyapaccayo kattuvācako; tapanassa paridahanassa dukkhassa hitā tapanīyā”（疏钞）：“在 tapanīyā 中，anīya 词缀表示施事者；或者，它们有益于（导致）煎熬、燃烧、苦，所以称为 tapanīyā”。疏钞这样把 tapana 一词加 anīya 词缀说成 taddhita。随疏钞则比义注和疏钞更进一步，也给出使役受事的构词：“kusalehi tāpetabbāti vā tapanīyā; tadaṅgādivasena bādhitabbā pahātabbāti attho”，“或者，应被善法所燃烧，所以称为 tapanīyā；意思是：应以彼分舍断等方式被压制、被舍断”。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Those that are not tormenting (that do not torment beings in this or the next existence) are atapanīyā, “not tormenting”.

中文：

不是煎熬的（不在这一生或来世煎熬众生的）法，称为 atapanīyā（不煎熬的）。

【Nissaya နိဿယ】

English:

States that are not tormenting, that do not burn in this and the next existence, are atapanīyā.

中文：

不是煎熬的、不在这一生和来世燃烧的法，称为 atapanīyā（不煎熬的）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

The three (dukas), beginning with the designation duka (adhivacanaduka), make no difference in meaning [they are the same in what they refer to]; only the wording differs here (in these three dukas). [Where only the wording differs, there is nothing to say about the meaning, as [Burmese] translation, differing.]

中文：

以名称二法（adhivacanaduka）开头的这三个（二法），在意义上没有差别［它们所指的东西是相同的］；在这里（在这三个二法中）不同的只是文字。［只有文字不同的地方，作为［缅文］译文的意义就没有什么不同可说。］

【Nissaya နိဿယ】

English:

The three dukas, beginning with the designation duka, have no distinguishing difference by way of their referent (abhidheyyattha); here (in these three dukas) only the wording, or only the literal sense (abhidhānattha), differs.

Note: The meaning obtained once the word is formed, without regard to its analysis, is the abhidheyyattha (the referent). The meaning that follows the analysis, with regard to the grounds of derivation (byuppattinimitta), is the abhidhānattha (the literal sense).

Hi (“for”) saccaṃ (“indeed”): the statement that only the wording differs is true. [For words] occurring also with regard to slaves, the poor and so on, because they have no true meaning, or: because their meaning is not true, …

Note (Adhippāyo, the intention): By the principle (paribhāsā) “samāso ca taddhito ca, vākyatthesu visesakā; pasiddhiyantu sāmaññaṃ, telaṃ sugatacīvaraṃ. yathā kathañci byuppatti, ruḷhiyā atthanicchayo; iti ruḷhipasiddhena, byuppatti yena kenaci” (“compounds and taddhitas are specific in their sentence meanings, but in established usage they are general, as with ‘oil’ and ‘the Sugata’s robe’; derivation is however it may be, the meaning is settled by usage; so whatever the derivation, it is by established usage”): if one takes adhivacana, nirutti and paññatti by following the analysis with regard to the grounds of derivation, then only words that do not fit their meaning, like sirivaḍḍhaka (“increaser of glory”) for a slave and dhanavaḍḍhaka (“increaser of wealth”) for a pauper, would be called adhivacana; only words spoken with their derivation, such as “abhisaṅkharontīti kho bhikkhave tasmā saṅkhārā”, would be called nirutti; and only words that make known by various synonyms, such as “takko, vitakko, saṅkappo”, would be called paññatti. Yet, just as, going by the sentence “tilassa idaṃ”, only sesame oil would be called tela, but once the word tela is formed it denotes oil in general, so that one can add the desired qualifier, “sesame oil, castor oil, fat oil”; and just as, going by the sentence “sugatassa cīvaraṃ”, only the Buddha’s robe would be called sugatacīvara, but once the word is formed it denotes a robe in general [of that size], so that the qualifier “sugatassa” is not needed; so here, going by the analysis, only special words such as sirivaḍḍhaka would be called adhivacana and so on, but once the words are formed they denote words in general. Because all the words in the three Piṭakas are alike in making meaning known, any one of the three words adhivacana, nirutti and paññatti can denote all words. With this in view, the Commentator stated “adhivacanadukādayo tayo atthato ninnānākaraṇā”. With this intention, it should be understood as a meaning to be drawn out (neyyattha) that the Aṭṭhakathā shows the explanation (atthayojanā) beginning “sirivaḍḍhako”.

“dāsādīsupi sirivaḍḍhakādisaddā viya atathattā vacanamattameva adhikāraṃ katvā pavattā adhivacanā. yasmā pana adhivacananiruttipaññattipadāni samānatthāni, sabbañca vacanaṃ adhivacanādibhāvaṃ bhajati, tasmā tesupi vacanavisesesu visesena pavattehi adhivacanādisaddehi sabbāni vacanāni atthapakāsanasāmaññena vuttānīti etenādhippāyena ayaṃ atthayojanā katāti veditabbā” (Mūlaṭīkā, p. 56): “Like the words sirivaḍḍhaka and so on [used] for slaves and the like, words that, being untrue [to their meaning], occur by making the mere word their basis are adhivacana. But since the terms adhivacana, nirutti and paññatti have the same meaning, and every word partakes of being adhivacana and so on, therefore, by the words adhivacana and so on, which occur specially for those special words, all words are spoken of, through their common feature of making meaning known. It should be understood that this explanation was made with this intention.”

(Further analyses from the Ṭīkā:) “adhi upari pavattaṃ vacanaṃ adhivacanaṃ”: a word that occurs over (as the expression of) the meaning to be shown. “adhīnaṃ āyattaṃ vacanaṃ adhivacanaṃ”: a word dependent on, connected with, the meaning to be shown. “nicchitaṃ utti nirutti”: speech that hearers and speakers have settled as “this word denotes this meaning”. “niyataṃ utti nirutti”: speech fixed in showing such and such a meaning in such and such a way. “pathavīpurisādi taṃtaṃpakārena taṃtaṃ atthaṃ ñāpetīti paññatti”: every word that makes known such and such a meaning (the earth element, a man and so on) in such and such a way (as pathavī, purisa and so on) is paññatti.

“avijjamāne atthe, na taṃ sakkā ṭhapetave; vijjamāne panatthamhi, sakkakkharaṃ ṭhapetave”: “When the meaning does not exist, the letters cannot be set down; but when the meaning exists, the letters can be set down.” (By this principle, the meaning is the cause and the word the result.) [In the Nissaya this note is attached under [77-80]; it explains the statement in this sentence, so it is placed here.]

中文：

以名称二法开头的这三个二法，就所指（abhidheyyattha）而言，没有彼此区别的差异；在这里（在这三个二法中），不同的只是文字，或者说只是字面义（abhidhānattha）。

注：不考虑词的分析、词形成立后所得到的意义，称为 abhidheyyattha（所指）。考虑词源依据（byuppattinimitta）、随顺分析而得的意义，称为 abhidhānattha（字面义）。

hi（因为） saccaṃ（确实）：“只有文字不同”这个说法是对的。［对于］也用在奴仆、穷人等身上［的词］，因为没有真实的意义，或者：因为意义不真实，……

注（Adhippāyo，意旨）：依照“samāso ca taddhito ca, vākyatthesu visesakā; pasiddhiyantu sāmaññaṃ, telaṃ sugatacīvaraṃ. yathā kathañci byuppatti, ruḷhiyā atthanicchayo; iti ruḷhipasiddhena, byuppatti yena kenaci”（复合词与次生词在句义上是特指的，但在通行用法中是泛指的，如“油”和“善逝之衣”；词源随它怎样，意义由惯用决定；所以无论词源如何，都依通行用法）这条通则（paribhāsā）：如果依词源依据、随顺分析来理解 adhivacana、nirutti、paññatti，那么只有像用来称奴仆的 sirivaḍḍhaka（增吉祥）、称穷人的 dhanavaḍḍhaka（增财富）那样名不副实的词，才称为 adhivacana；只有像“abhisaṅkharontīti kho bhikkhave tasmā saṅkhārā”那样连同词源一起说的词，才称为 nirutti；只有像“takko, vitakko, saṅkappo”那样以种种同义词使人了知的词，才称为 paññatti。然而，就像依“tilassa idaṃ”（这是芝麻的）这个句子，只有芝麻油才能称为 tela，但 tela 一词形成之后就泛指油，所以可以加上想要的修饰语，“芝麻油、蓖麻油、脂油”；又像依“sugatassa cīvaraṃ”（善逝的衣）这个句子，只有佛陀的衣才能称为 sugatacīvara，但这个词形成之后就泛指［那种尺寸的］衣，所以不需要“sugatassa”这个修饰语；同样，这里依分析，只有 sirivaḍḍhaka 等特殊的词才能称为 adhivacana 等，但这些词形成之后就泛指一切词。因为三藏中所有的词在使人了知意义这一点上是相同的，所以 adhivacana、nirutti、paññatti 三个词中任何一个都能指一切词。考虑到这一点，义注作者说：“adhivacanadukādayo tayo atthato ninnānākaraṇā”（以名称二法开头的三个二法在意义上没有差别）。应当理解：义注是以这个意旨，作为需要引申的意义（neyyattha），而给出以“sirivaḍḍhako”开头的解释的。

“dāsādīsupi sirivaḍḍhakādisaddā viya atathattā vacanamattameva adhikāraṃ katvā pavattā adhivacanā. yasmā pana adhivacananiruttipaññattipadāni samānatthāni, sabbañca vacanaṃ adhivacanādibhāvaṃ bhajati, tasmā tesupi vacanavisesesu visesena pavattehi adhivacanādisaddehi sabbāni vacanāni atthapakāsanasāmaññena vuttānīti etenādhippāyena ayaṃ atthayojanā katāti veditabbā”（根本疏钞，第 56 页）：“就像用于奴仆等的 sirivaḍḍhaka 等词一样，因为名不副实，只以单纯的言词为依据而生起的词，称为 adhivacana。但因为 adhivacana、nirutti、paññatti 这些词意义相同，而一切言词都具有 adhivacana 等的性质，所以，用那些专门用于这些特殊言词的 adhivacana 等词，以使人了知意义这一共同点，说的是一切言词。应当了解，这个解释是以这个意旨而作的。”

（疏钞中的其他分析：）“adhi upari pavattaṃ vacanaṃ adhivacanaṃ”：在所要显示的意义之上（作为其表达）而生起的言词。“adhīnaṃ āyattaṃ vacanaṃ adhivacanaṃ”：依赖于、连结于所要显示之意义的言词。“nicchitaṃ utti nirutti”：听者和说者已确定“这个词表示这个意义”的言说。“niyataṃ utti nirutti”：以如此如此的方式、固定地显示如此如此意义的言说。“pathavīpurisādi taṃtaṃpakārena taṃtaṃ atthaṃ ñāpetīti paññatti”：以如此如此的方式（如 pathavī、purisa 等）使人了知如此如此的意义（地界、男人等）的一切言词，称为 paññatti。

“avijjamāne atthe, na taṃ sakkā ṭhapetave; vijjamāne panatthamhi, sakkakkharaṃ ṭhapetave”：“意义不存在时，不能设立文字；意义存在时，才能设立文字。”（依这条通则，意义是因，文字是果。）［在 nissaya 中这条注附在 [77-80] 之下；因为它解释的是这一句的说法，所以放在这里。］

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

For words such as sirivaḍḍhaka (“increaser of glory”, the name of a slave) and dhanavaḍḍhaka (“increaser of wealth”, the name of a pauper) occur making the mere word (not the true meaning: eva excludes it) their basis (their point of reference); they are called adhivacanā, “designations”. [The word hi looks ahead as far as paññattipathā; the older nissaya takes it as “hi saccaṃ”.]

Note: Adhivacana. The word adhi, like the adhi in the explanation of “ajjhattā dhammā”, denotes “occurring with regard to” (adhikicca pavatta); and “adhikāraṃ katvā” has the same sense as adhikicca. So analyse “vacanaṃ adhikicca pavattā adhivacanā”. The “point of reference” meant by adhikāra is the intention of the parents and others who give the name. Those who give names do not care whether the meaning is true; they aim only at a fine-sounding name, and so they call people “sirivaḍḍhaka”, “dhanavaḍḍhaka” and so on. Like such words, other words too, whether or not they express the true meaning, are alike in being words that make meaning evident, and so, by a figure of likeness (sadisūpacāra), they can be called adhivacana. [In the Bhāsāṭīkā this note is attached under [21-24]; it explains adhivacanā in this sentence, so it is placed here.]

中文：

因为像 sirivaḍḍhaka（增吉祥，一个奴仆的名字）、dhanavaḍḍhaka（增财富，一个穷人的名字）这样的词，只以单纯的言词（而不是真实的意义：eva 排除了它）作为依据（参照点）而生起；它们称为 adhivacanā（名称）。［hi 这个字一直关涉到 paññattipathā；旧 nissaya 则理解为“hi saccaṃ”（确实）。］

注：Adhivacana。adhi 这个字，和解释“ajjhattā dhammā”时的 adhi 一样，表示“关于……而生起”（adhikicca pavatta）；“adhikāraṃ katvā”与 adhikicca 意思相同。所以分析为“vacanaṃ adhikicca pavattā adhivacanā”（关于言词而生起的，称为 adhivacana）。adhikāra 所说的“参照点”，是给名字的父母等人的用意。给名字的人并不在乎意义是否真实，只想要一个好听的名字，所以称人为“sirivaḍḍhaka”“dhanavaḍḍhaka”等。和这样的词一样，其他的词，无论是否表达真实的意义，在作为使意义显明的词这一点上都相同，所以依相似借称（sadisūpacāra），也可以称为 adhivacana。［在 Bhāsāṭīkā 中这条注附在 [21-24] 之下；因为它解释的是这一句中的 adhivacanā，所以放在这里。］

【Nissaya နိဿယ】

English:

Words that, like sirivaḍḍhaka, dhanavaḍḍhaka and so on, occur making the mere word their basis and support are called adhivacanā, “designations”.

中文：

像 sirivaḍḍhaka、dhanavaḍḍhaka 等那样，只以单纯的言词为依据、为支撑而生起的词，称为 adhivacanā（名称）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

The pathways (pathā, the meanings that are their cause) of designations (words that occur making the mere word their basis) are adhivacanapathā, “pathways of designation”.

中文：

名称（只以单纯言词为依据而生起的词）的途径（pathā，作为其原因的意义），称为 adhivacanapathā（名称之路）。

【Nissaya နိဿယ】

English:

The pathways, the meanings that are the cause, of all the words called adhivacana are adhivacanapathā, “the meanings that are the cause of the words called adhivacana”.

中文：

一切称为 adhivacana 的词的途径，即作为其原因的意义，称为 adhivacanapathā（称为名称之词的原因之意义）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Expressions (abhilāpa, words uttered towards a meaning) that are spoken (by the Blessed One) after drawing out [the reason] and stating it with its cause, as in “Monks, they form (abhisaṅkharonti); therefore they are called formations (saṅkhārā)”, are called nirutti, “expressions”. [Gloss: bhikkhave; (yasmā, because) abhisaṅkharonti, they form, construct; iti kho tasmā, therefore; saṅkhārā, they are called saṅkhāra.]

中文：

像“诸比丘，它们造作（abhisaṅkharonti），所以称为行（saṅkhārā）”这样，（世尊）引出［理由］、连同原因一起说出的言说（abhilāpa，朝向意义而说出的词），称为 nirutti（词释、言说）。［解释：bhikkhave，诸比丘；（yasmā，因为）abhisaṅkharonti，它们造作、构造；iti kho tasmā，所以；saṅkhārā，称为行。］

---

(From the footnote later; found in 96:893 [5-11])

English:

Nirutti. Split it as ni + utti. The Aṭṭhakathā explains ni as “niddhāretvā” (“drawing out”), and utti, from the root vaca with the suffix ti, as “vuccamānā” (“being spoken”). Make the word meaning “nīharitvā uccanteti nirutti”, “they are spoken after being drawn out, therefore nirutti”. That the meaning of saṅkhārā is drawn out as “abhisaṅkharonti” and taught together with its cause, “iti tasmā”, is what is meant by “niddhāretvā sahetukaṃ katvā vuccamānā”. Words that do not draw out the meaning together with its cause in that way are called nirutti by a figure of likeness (sadisūpacāra), because they are alike in making the meaning evident.

中文：

Nirutti。拆为 ni + utti。义注把 ni 解释为“niddhāretvā”（引出），把由词根 vaca 加词缀 ti 而成的 utti 解释为“vuccamānā”（被说出的）。字义作“nīharitvā uccanteti nirutti”：“被引出之后说出，所以称为 nirutti”。把 saṅkhārā 的意义引出为“abhisaṅkharonti”（造作），并以“iti tasmā”（所以）连同原因一起教导，这就是“niddhāretvā sahetukaṃ katvā vuccamānā”（引出、连同原因一起说出）的意思。没有这样连同原因引出意义的词，因为在显明意义这一点上相同，依相似借称（sadisūpacāra）也称为 nirutti。

【Nissaya နိဿယ】

English:

“Monks, those states form; therefore those states are called formations.” Expressions that are spoken after drawing out the cause (the derivation) in this way and stating it with its cause are called nirutti.

中文：

“诸比丘，那些法造作，所以那些法称为行。”像这样引出原因（词源）、连同原因一起说出的言说，称为 nirutti（言说）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

The pathways of expressions (words that are drawn out and spoken) are niruttipathā, “pathways of expression”.

中文：

言说（被引出而说出的词）的途径，称为 niruttipathā（言说之路）。

【Nissaya နိဿယ】

English:

The pathways, the meanings that are the cause, of all the words called nirutti are niruttipathā.

中文：

一切称为 nirutti 的词的途径，即作为其原因的意义，称为 niruttipathā（言说之路）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Because it makes known in this or that way, as in “takko, vitakko, saṅkappo” (“reasoning, applied thought, intention”), it is called paññatti, “description”.

中文：

因为它以这样那样的方式使人了知，像“takko, vitakko, saṅkappo”（思择、寻、思惟）那样，所以称为 paññatti（施设）。

---

(From the footnote later; found in 96:893 [5-11])

English:

Paññatti. Because they make known the one kind of state, applied thought, in various ways, as takka, vitakka and saṅkappa, the words takko, vitakko, saṅkappo are called paññatti. Other words, which do not make known in various ways like that but complete the meaning with a single word, are called paññatti by a figure of likeness, because they are alike in making the meaning evident. Analyse “pakārena ñāpetīti paññatti”, “it makes known in a [particular] way, therefore paññatti”. [These meanings are shown in the Ṭīkā by “yasmā pana … yojanā katāti veditabbā”.]

中文：

Paññatti。因为它们以 takka、vitakka、saṅkappa 等种种方式，使人了知寻这同一类法，所以 takko、vitakko、saṅkappo 这些词称为 paññatti（施设）。其他不这样以种种方式使人了知、而只以一个词完成意义的词，因为在显明意义这一点上相同，依相似借称也称为 paññatti。分析为“pakārena ñāpetīti paññatti”：“以［某种］方式使人了知，所以称为 paññatti”。［这些意思在疏钞中以“yasmā pana … yojanā katāti veditabbā”来说明。］

【Nissaya နိဿယ】

English:

Because it makes known the one and the same meaning, applied thought, in this or that synonymous way, as takka, vitakka and saṅkappa, as in “takko, vitakko, saṅkappo”, it is called paññatti.

中文：

因为它以 takka、vitakka、saṅkappa 这样那样的同义方式，使人了知同一个意义，即寻，就像“takko, vitakko, saṅkappo”那样，所以称为 paññatti（施设）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

The pathways of descriptions (words that make known in various ways) are paññattipathā, “pathways of description”.

中文：

施设（以种种方式使人了知的词）的途径，称为 paññattipathā（施设之路）。

【Nissaya နိဿယ】

English:

The pathways, the meanings that are the cause, of all the words called paññatti are paññattipathā.

中文：

一切称为 paññatti 的词的途径，即作为其原因的意义，称为 paññattipathā（施设之路）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

And here (among these three dukas), the purpose of stating the others even after one duka has been stated should be understood in the way stated in the root cluster. [That is: they are taught by way of the beauty of the teaching (desanāvilāsa).]

中文：

而在这里（在这三个二法中），说了一个二法之后还要说其他二法的目的，应当按照因组中所说的方式来理解。［意思是：这是以教说的优美（desanāvilāsa）的方式来教导的。］

【Nissaya နိဿယ】

English:

And here, among these three dukas, the purpose of stating the others, the second and third dukas, even after the first duka has been stated, should be understood only in the way stated in the root cluster.

Note (on nidhāraṇa, “specification”, as in “ettha ca ekaṃ”): “samudāyato nīharitvā dhāraṇaṃ puthakkaraṇaṃ”: taking a part out of a group and setting it apart. “samudāyato nīharitvā dhārīyati puthakkarīyatīti niddhāraṇaṃ”: what is taken out of the group and set apart, that is, the part (ekadesadabba). “nīharitvā dhārīyati puthakkarīyati etasmāti niddhāraṇaṃ”: the group from which a part is taken out and set apart, that is, the group (samudāyadabba). Of these three senses of niddhāraṇa, the teacher Mahākaccāna stated the rule “niddhāraṇe ca” with reference to the first only: when niddhāraṇa, taking a part out of a group and setting it apart, is understood, the sixth and seventh cases are used. In the word niddhāraṇaniddesa, however, only the third sense, the group, is meant. So understand: “ettha” is a statement of the group (niddhāraṇaniddesa) for the word “ekaṃ”.

Niddhāraṇa is of four kinds: by class (jāti), by quality (guṇa), by action (kiriyā) and by name (nāma). Examples in order: “manussesu khattiyo sūratamo” (“among men, the khattiya is the bravest”); “kaṇhā gāvīsu sampannakhīratamā” (“among cows, the black one gives the richest milk”); “pathikesu dhāvanto sīghatamo” (“among travellers, the one running is the fastest”); “arahantesu ānando bahussuto” (“among arahants, Ānanda is the most learned”). In “ettha ca ekaṃ”, the part “one” is taken out of the group referred to by “ettha” by the numerical quality “being one”, so it is specification by quality; as in “tīsu dve vāpi ekaṃ vā”, and as in “tattha odantā sarā aṭṭha”, where the eight letters are taken out of the group of forty-one by the numerical quality “eight”, which is also specification by quality. The Nyāsa-ṭīkā teacher, not heeding the intention found in such texts and reasoning by his own opinion alone, called the specification there specification by class, taking it out by the vowel class, which shares the class of letters; but since tattha is connected not with sarā but only with aṭṭha, that statement is quite unfitting. [In yavataṃ and so on, by the word kāra the nya becomes ña and the ña is doubled, giving the form ñāya.]

中文：

而在这里，在这三个二法中，说了第一个二法之后还要说其他（第二、第三）二法的目的，只应按照因组中所说的方式来理解。

注（关于 nidhāraṇa“抽取、特指”，如“ettha ca ekaṃ”中）：“samudāyato nīharitvā dhāraṇaṃ puthakkaraṇaṃ”：从整体中抽出一部分而把它分开。“samudāyato nīharitvā dhārīyati puthakkarīyatīti niddhāraṇaṃ”：从整体中被抽出而分开的，即部分（ekadesadabba）。“nīharitvā dhārīyati puthakkarīyati etasmāti niddhāraṇaṃ”：部分从中被抽出而分开的那个整体（samudāyadabba）。在 niddhāraṇa 的这三种意义中，大迦旃延老师所说的“niddhāraṇe ca”这条规则只是指第一种：当理解为 niddhāraṇa，即从整体中抽出部分而分开时，使用第六格和第七格。而在 niddhāraṇaniddesa 这个词中，所要的只是第三种意义，即整体。所以要理解：“ettha”是“ekaṃ”这个词的整体陈述（niddhāraṇaniddesa）。

niddhāraṇa 有四种：依种类（jāti）、依性质（guṇa）、依动作（kiriyā）、依名称（nāma）。依次举例：“manussesu khattiyo sūratamo”（人中刹帝利最勇）；“kaṇhā gāvīsu sampannakhīratamā”（牛中黑牛奶最丰）；“pathikesu dhāvanto sīghatamo”（行人中奔跑者最快）；“arahantesu ānando bahussuto”（阿罗汉中阿难最多闻）。在“ettha ca ekaṃ”中，“一”这个部分是以“一”这个数的性质，从“ettha”所指的整体中抽出的，所以是依性质的抽取；就像“tīsu dve vāpi ekaṃ vā”那样，也像“tattha odantā sarā aṭṭha”那样，后者是以“八”这个数的性质，从四十一个字母的整体中抽出八个字母，也是依性质的抽取。Nyāsa 疏的作者不注意这类典籍中的意旨，只凭自己的想法推想，说那里的抽取是依元音这个与字母同类的种类抽出的，所以是依种类的抽取；但因为 tattha 不与 sarā 相连，只与 aṭṭha 相连，所以那个说法很不恰当。［在 yavataṃ 等中，依 kāra 一词，nya 变成 ña，ña 再重复，得到 ñāya 这个形式。］

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

In the mentality-materiality duka (the meaning should be understood like this): it is nāma (mentality) in the sense of making names (nāmakaraṇa), in the sense of bending (namana) towards the object, and in the sense of making bend (nāmana), that is, making the object-taking states bend towards itself.

Note: Nāmakaraṇaṭṭhena. States such as contact and feeling have the nature of contacting, of feeling and so on, so they make (give themselves) the Pāli names phassa, vedanā and so on (in Burmese, “contacting”, “feeling”) just according to that nature; therefore they are called nāma. On this view, “nāmaṃ karotīti nāmakaraṇaṃ” is meant, with the latter word karaṇa elided.

Note (A question): If something is called nāma because it makes a name, then material states such as earth too, since they have the nature of hardness and so on like the actual earth, get names such as pathavī; would they not then have to be called nāma? Answer: although material states get ultimate names such as pathavī according to their own nature, the earth contained in head hair still shifts to another name, kesa (“hair”), so the name they have is not firm, and they cannot be called nāma. Contact and the like, however, do not shift to another name in that way but have a firm name, so they are called nāma. [“phasso vedanāti sabbadāpi … nāmakaraṇatthena nāmaṃ”, Ṭīkā.]

Note: Namanaṭṭhena. Analyse it as a plain agent formation, “namati, it bends towards the object, therefore nāma”. If one asks why it is said to bend towards the object: because it never occurs apart from an object but occurs only when there is an object, it is as if always bent towards the object. [“namanaṃ avinābhāvato ārammaṇābhimukhatā”, Ṭīkā.]

Note: Nāmanaṭṭhena. In this way, analyse it as a causative agent formation, “attani ārammaṇikadhamme nāmetīti nāmaṃ”, “it makes the object-taking states bend towards itself, therefore nāma”. In the earlier plain agent formation Nibbāna is not included; in this way all mentality, consciousness and mental factors together with Nibbāna, is included. [In the Bhāsāṭīkā these notes are attached under [39-41]; they explain this sentence, so they are placed here.]

中文：

在名色二法中（意义应这样理解）：从作名（nāmakaraṇa）的意义上、从向所缘倾向（namana）的意义上、以及从使倾向（nāmana），即使取所缘的法倾向于自己的意义上，称为 nāma（名）。

注：Nāmakaraṇaṭṭhena。触、受等法具有接触、感受等性质，所以就按照那种性质，作出（给自己）phassa、vedanā 等巴利名称（缅文的“接触”“感受”）；所以称为 nāma（名）。依这个看法，意思是“nāmaṃ karotīti nāmakaraṇaṃ”（作名，称为 nāmakaraṇa），后面的 karaṇa 一词被省略了。

注（问）：如果因为作名而称为 nāma，那么地等色法也像真正的大地一样有坚硬等性质，得到 pathavī 等名称，岂不也应该称为 nāma？答：色法虽然依自己的性质得到 pathavī 等胜义名称，但包含在头发中的地，还会转变成 kesa（头发）这另一个名称，所以它们所得的名称不牢固，不能称为 nāma。触等则不会这样转变成另一个名称，而有牢固的名称，所以称为 nāma。［“phasso vedanāti sabbadāpi … nāmakaraṇatthena nāmaṃ”——疏钞。］

注：Namanaṭṭhena。分析为单纯施事的构词：“namati，它倾向于所缘，所以称为 nāma”。如果问为什么说它倾向于所缘：因为它从不离开所缘而生起，只有在有所缘时才生起，所以就像永远倾向于所缘一样。［“namanaṃ avinābhāvato ārammaṇābhimukhatā”——疏钞。］

注：Nāmanaṭṭhena。依这种方式，分析为使役施事的构词：“attani ārammaṇikadhamme nāmetīti nāmaṃ”，“它使取所缘的法倾向于自己，所以称为 nāma”。前面的单纯施事构词不包括涅槃；依这种方式，则包括涅槃在内的一切名法，即心和心所。［在 Bhāsāṭīkā 中这些注附在 [39-41] 之下；因为它们解释的是这一句，所以放在这里。］

【Nissaya နိဿယ】

English:

In the mentality-materiality duka: it is called nāma in the sense of making names, or: in the sense of the Sanskrit meaning “making names”; it is called nāma in the sense of bending towards the object, and in the sense of making the object-taking states bend towards itself as object.

Note (Adhippāya): Because contact is called contact and feeling is called feeling, mental states such as contact have names such as phassa at all times, past, future and present; and because, unlike earth and the like, which leave the name pathavī and so on and reach another name such as kesa or kumbha (“hair”, “pot”), mental states do not leave the name phassa and so on and reach another name; because they always have a name made by themselves alone, the four mental aggregates and Nibbāna are called nāma in the sense of making names. “phasso vedanāti sabbadāpi arūpadhammānaṃ phassādināmakattā, pathaviyādīnaṃ kesakumbhādinā nāmantarāpatti viya nāmantarānāpajjanato, sadā attanāva katanāmatāya catukkhandhanibbānāni nāmakaraṇaṭṭhena nāmaṃ” (Ṭīkā, p. 56). Contact and the other states, which do not occur without taking an object but occur only by taking an object, occur inseparably from the object, so their facing the object is namana. Being the cause of the object-taking states bending towards the object is nāmana. This is the difference between namana and nāmana. Of these, the four mental aggregates bend towards the object, so they are nāma in the sense of bending; and they make one another bend towards the object, so they are also nāma in the sense of making bend. Nibbāna, by being an object-predominance condition, makes blameless object-taking states bend towards itself, so it is nāma only in the sense of making bend. [In the Nissaya this note is attached under [18-23]; it explains this sentence, so it is placed here.]

中文：

在名色二法中：从作名的意义上，或者：从梵语“作名”的意义上，称为 nāma（名）；从向所缘倾向的意义上，以及从使取所缘的法倾向于作为所缘的自己的意义上，称为 nāma。

注（意旨）：因为触称为触，受称为受，所以触等名法在过去、未来、现在一切时中都有 phassa 等名称；又因为名法不像地等那样离开 pathavī 等名称而转到 kesa、kumbha（头发、瓶）等另一个名称，名法不会离开 phassa 等名称而转到另一个名称；因为它们永远有只由自己所作的名称，所以四名蕴和涅槃从作名的意义上称为 nāma。“phasso vedanāti sabbadāpi arūpadhammānaṃ phassādināmakattā, pathaviyādīnaṃ kesakumbhādinā nāmantarāpatti viya nāmantarānāpajjanato, sadā attanāva katanāmatāya catukkhandhanibbānāni nāmakaraṇaṭṭhena nāmaṃ”（疏钞，第 56 页）。触等法不取所缘就不生起，只有取所缘才生起，所以与所缘不可分离地生起，它们朝向所缘，就是 namana（倾向）。作为使取所缘的法倾向于所缘的原因，就是 nāmana（使倾向）。这就是 namana 与 nāmana 的区别。其中，四名蕴倾向于所缘，所以从倾向的意义上称为 nāma；它们又使彼此倾向于所缘，所以从使倾向的意义上也称为 nāma。涅槃因为是所缘增上缘，使无过失的取所缘之法倾向于自己，所以只从使倾向的意义上称为 nāma。［在 nissaya 中这条注附在 [18-23] 之下；因为它解释的是这一句，所以放在这里。］

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

It is rūpa (materiality) in the sense of being deformed (ruppana).

中文：

从变坏（ruppana）的意义上，称为 rūpa（色）。

【Nissaya နိဿယ】

English:

It is called rūpa in the sense of being deformed by opposing causes such as cold and heat.

中文：

从被冷、热等相违的原因所变坏的意义上，称为 rūpa（色）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

This (what has been said) is the brief meaning here (in this explanation of the mātikā).

中文：

这（已说的）是这里（这段论母解释中）的简要意义。

【Nissaya နိဿယ】

English:

This (what has been said) is the summary here, in this explanation of the mātikā.

中文：

这（已说的）是这里、这段论母解释中的摘要。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

But the details will become clear in the Nikkhepa Kaṇḍa.

中文：

而详细内容将在摄品中清楚地显示出来。

【Nissaya နိဿယ】

English:

But the details will become clear in the Nikkhepa Kaṇḍa.

中文：

而详细内容将在摄品中清楚地显示出来。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Avijjā (“ignorance”) means: not knowing (aññāṇa) with regard to suffering and the rest, that is, delusion, the opposite of knowledge.

Note: Dukkhādīsu aññāṇaṃ. By ādi take the states that come in the explanation of “avijjāpaccayā saṅkhārā” in the Paṭiccasamuppāda Vibhaṅga: the origin, cessation and path, the past, the future, both past and future, and specific conditionality, dependent origination. Do not render aññāṇaṃ as “not knowing, delusion”: even arahants do not know some objects that are the domain of omniscient knowledge. So the a is taken in the sense of “opposed to”, and it is rendered “delusion, the opposite of knowledge”. The same applies to akusalā and so on. [In the Bhāsāṭīkā this note is attached under [39-41]; it explains this sentence, so it is placed here.]

中文：

Avijjā（无明）的意思是：对苦等的不知（aññāṇa），也就是作为智的反面的痴。

注：Dukkhādīsu aññāṇaṃ。ādi（等）包括《缘起分别》中解释“avijjāpaccayā saṅkhārā”（无明缘行）时出现的那些法：集、灭、道，过去、未来、过去和未来，以及此缘性、缘起。不要把 aññāṇaṃ 译为“不知、痴”：因为即使阿罗汉也不知道某些属于一切知智范围的所缘。所以把 a 理解为“相反”的意思，译为“作为智的反面的痴”。akusalā（不善）等也是一样。［在 Bhāsāṭīkā 中这条注附在 [39-41] 之下；因为它解释的是这一句，所以放在这里。］

【Nissaya နိဿယ】

English:

Avijjā means: not knowing with regard to the truth of suffering and the rest, that is, delusion, the opposite of knowledge.

中文：

Avijjā（无明）的意思是：对苦谛等的不知，也就是作为智之反面的痴。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Bhavataṇhā (“craving for existence”) means: longing for existence, the craving that yearns for existence.

中文：

Bhavataṇhā（有爱）的意思是：渴求存有，即渴望存有的渴爱。

【Nissaya နိဿယ】

English:

Bhavataṇhā means: the craving that longs for existence.

中文：

Bhavataṇhā（有爱）的意思是：渴望存有的渴爱。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

In bhavadiṭṭhi (“view of existence”): what always exists, what is permanent, is called bhava, “existence”. The view that arises by way of eternalism (by way of taking it that “the self and the world are permanent”) [is bhavadiṭṭhi]. [Gāha is to be taken as elided. It would be better if the reading were uppajjamāna.]

Note: Sassatadiṭṭhi. By “sadā sataṃ sassataṃ”, what always exists is called sassata. [It seems to be put in the neuter, sassataṃ, as a general term; it is a synonym of bhava.] Also analyse “bhavati, it always exists, therefore bhava; bhavo iti pavattā diṭṭhi bhavadiṭṭhi”, “the view that occurs as ‘it exists’ is bhavadiṭṭhi”. [In the Bhāsāṭīkā this note is attached under [80-84]; it explains bhava and sassata, so it is placed here.]

中文：

在 bhavadiṭṭhi（有见）中：永远存在的、常住的，称为 bhava（有）。依常见的方式（依“我与世界是常”这种执取的方式）生起的见［就是 bhavadiṭṭhi］。［要把 gāha（执取）理解为被省略了。如果读作 uppajjamāna 会更好。］

注：Sassatadiṭṭhi。依“sadā sataṃ sassataṃ”（永远存在的，称为 sassata），永远存在的称为 sassata。［它似乎作为泛称而用了中性 sassataṃ；它是 bhava 的同义词。］也可以分析为“bhavati，它永远存在，所以称为 bhava；bhavo iti pavattā diṭṭhi bhavadiṭṭhi”，“以‘它存在’的方式生起的见，称为 bhavadiṭṭhi”。［在 Bhāsāṭīkā 中这条注附在 [80-84] 之下；因为它解释的是 bhava 和 sassata，所以放在这里。］

【Nissaya နိဿယ】

English:

In the reading bhavadiṭṭhi: what is permanent is called bhava. The view that arises by way of taking it that “the self and the world are permanent” is called bhavadiṭṭhi.

Note: Analyse it as “sadā bhavatīti bhavo”, “it always exists, therefore bhava”, and so call the permanent bhava. Do not take it as an action noun, “bhavanaṃ bhavo”; the Yojanā, however, takes it as an action noun.

中文：

在 bhavadiṭṭhi 这个读法中：常住的称为 bhava（有）。以“我与世界是常”这种执取的方式生起的见，称为 bhavadiṭṭhi（有见）。

注：分析为“sadā bhavatīti bhavo”（永远存在，所以称为 bhava），因此把常住的称为 bhava。不要理解为表动作的名词“bhavanaṃ bhavo”；不过《Yojanā》是把它理解为表动作的名词的。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

In vibhavadiṭṭhi (“view of non-existence”): annihilation (uccheda) is called vibhava, “non-existence”. The view that arises by way of annihilationism (by way of taking it that “the self and the world are cut off”) [is vibhavadiṭṭhi].

中文：

在 vibhavadiṭṭhi（无有见）中：断灭（uccheda）称为 vibhava（无有）。依断见的方式（依“我与世界会断灭”这种执取的方式）生起的见［就是 vibhavadiṭṭhi］。

【Nissaya နိဿယ】

English:

In the reading vibhavadiṭṭhi: annihilation is called vibhava. The view that arises by way of taking it that “the self and the world are cut off” is called vibhavadiṭṭhi.

中文：

在 vibhavadiṭṭhi 这个读法中：断灭称为 vibhava（无有）。以“我与世界会断灭”这种执取的方式生起的见，称为 vibhavadiṭṭhi（无有见）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

The view that occurs as “the self (the five aggregates taken as self) and the world (the five aggregates taken as world) are eternal (always existent, permanent)” is called sassatadiṭṭhi, “eternalist view”.

中文：

以“我（被当作我的五蕴）与世界（被当作世界的五蕴）是常（永远存在、常住）”的方式生起的见，称为 sassatadiṭṭhi（常见）。

【Nissaya နိဿယ】

English:

The view that occurs as “the self and the world are permanent” is called sassatadiṭṭhi.

中文：

以“我与世界是常”的方式生起的见，称为 sassatadiṭṭhi（常见）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

The view that occurs as “(the self and the world) will be cut off (at death)” is called ucchedadiṭṭhi, “annihilationist view”.

Note: Ucchedadiṭṭhi. “ucchijjati, it is cut off, therefore uccheda”: it is a synonym of the word vibhava. “na bhavati, it does not continue, or: it is cut off, therefore vibhava”. The view that takes it that the self and the world do not continue on but are cut off at death is called vibhavadiṭṭhi or ucchedadiṭṭhi. Join the compound in the same way as before. [In the Bhāsāṭīkā this note is attached under [80-84]; it explains ucchedadiṭṭhi, so it is placed here.]

中文：

以“（我与世界）将会（在死时）断灭”的方式生起的见，称为 ucchedadiṭṭhi（断见）。

注：Ucchedadiṭṭhi。“ucchijjati，它断灭，所以称为 uccheda”：它是 vibhava 一词的同义词。“na bhavati，它不延续，或者：它断灭，所以称为 vibhava”。认为我与世界不会延续下去、死时就断灭的见，称为 vibhavadiṭṭhi 或 ucchedadiṭṭhi。复合词请依前面的方式结合。［在 Bhāsāṭīkā 中这条注附在 [80-84] 之下；因为它解释的是 ucchedadiṭṭhi，所以放在这里。］

【Nissaya နိဿယ】

English:

The view that occurs as “the self and the world will be cut off” is called ucchedadiṭṭhi.

中文：

以“我与世界将会断灭”的方式生起的见，称为 ucchedadiṭṭhi（断见）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

The view that occurs as “(the self and the world) are finite (have an end, a boundary)” is called antavādiṭṭhi, “view that it is finite”.

中文：

以“（我与世界）是有边的（有终点、有边界）”的方式生起的见，称为 antavādiṭṭhi（有边见）。

【Nissaya နိဿယ】

English:

The view that occurs as “the self and the world have an end” is called antavādiṭṭhi.

中文：

以“我与世界有边”的方式生起的见，称为 antavādiṭṭhi（有边见）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

The view that occurs as “(the self and the world) are infinite (have no end, no boundary)” is called anantavādiṭṭhi, “view that it is infinite”.

中文：

以“（我与世界）是无边的（没有终点、没有边界）”的方式生起的见，称为 anantavādiṭṭhi（无边见）。

【Nissaya နိဿယ】

English:

The view that occurs as “the self and the world have no end” is called anantavādiṭṭhi. [The Nissaya’s headword here reads antavādiṭṭhi, a slip for anantavādiṭṭhi.]

中文：

以“我与世界无边”的方式生起的见，称为 anantavādiṭṭhi（无边见）。［nissaya 这里的标题词写作 antavādiṭṭhi，应是 anantavādiṭṭhi 的笔误。］

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

A view that follows the past end (the past portion of aggregates, sense bases and elements) is pubbantānudiṭṭhi, “view following the past”.

中文：

随顺过去之端（过去的蕴、处、界部分）的见，称为 pubbantānudiṭṭhi（前际随见）。

【Nissaya နိဿယ】

English:

A view that follows the former end, the past, is called pubbantānudiṭṭhi.

中文：

随顺作为前端的过去的见，称为 pubbantānudiṭṭhi（前际随见）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

A view that follows the future end (the future portion of aggregates, sense bases and elements) is aparantānudiṭṭhi, “view following the future”. [For how these eternalist and other views are held, see the commentary to the Brahmajāla Sutta in the Sīlakkhandha Vagga.]

中文：

随顺未来之端（未来的蕴、处、界部分）的见，称为 aparantānudiṭṭhi（后际随见）。［这些常见等是如何执取的，请看《戒蕴品·梵网经》的义注。］

【Nissaya နိဿယ】

English:

A view that follows the latter end, the future, is called aparantānudiṭṭhi.

中文：

随顺作为后端的未来的见，称为 aparantānudiṭṭhi（后际随见）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Ahirikaṃ (“shamelessness”) means: the lack of shame, set out at length (in the term analysis) as “that state which is not ashamed of what one ought to be ashamed of”. [Gloss: yaṃ, that state which (or: that state because of which a person); hiriyitabbena, of what one ought to be ashamed of, bodily misconduct and so on; na hiriyati, is not ashamed.]

中文：

Ahirikaṃ（无惭）的意思是：没有羞耻，在（词分别中）详细说明为“对应当羞耻的事不感到羞耻的那个法”。［解释：yaṃ，那个法（或者：因为那个法，一个人）；hiriyitabbena，对应当羞耻的事，即身恶行等；na hiriyati，不感到羞耻。］

【Nissaya နိဿယ】

English:

Ahirikaṃ means: the state of a person without shame, set out at length as “the state by which a person is not ashamed of, is not disgusted by, the misconduct one ought to be ashamed of and disgusted by”.

中文：

Ahirikaṃ（无惭）的意思是：没有羞耻之人的状态，详细说明为“一个人因之而对应当羞耻、应当厌恶的恶行不感到羞耻、不感到厌恶的那个法”。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Anottappaṃ (“fearlessness of wrongdoing”) means: the mode of not fearing, set out at length as “that state which does not fear what one ought to fear”. [Gloss: yaṃ, that state which (or: because of which a person); ottappitabbena, of what one ought to fear, bodily misconduct and so on; na ottappati, does not fear.]

中文：

Anottappaṃ（无愧）的意思是：不畏惧的样子，详细说明为“对应当畏惧的事不畏惧的那个法”。［解释：yaṃ，那个法（或者：因为它，一个人）；ottappitabbena，对应当畏惧的事，即身恶行等；na ottappati，不畏惧。］

【Nissaya နိဿယ】

English:

Anottappaṃ means: the manner of one who does not fear, set out at length as “the state by which a person does not dread, is not alarmed at, what one ought to dread”.

中文：

Anottappaṃ（无愧）的意思是：不畏惧之人的样子，详细说明为“一个人因之而对应当畏惧的事不畏惧、不惊惶的那个法”。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Being ashamed (the state of shame) is hirī, “shame”; fearing (the state of being afraid of wrongdoing) is ottappa, “fear of wrongdoing”.

中文：

感到羞耻（羞耻的性质）是 hirī（惭）；感到畏惧（畏惧恶行的性质）是 ottappa（愧）。

【Nissaya နိဿယ】

English:

Being ashamed, being disgusted, is hirī; fearing, being alarmed, is ottappa.

中文：

感到羞耻、厌恶，是 hirī（惭）；感到畏惧、惊惶，是 ottappa（愧）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

In dovacassatā and so on (the meaning should be understood like this): speech is difficult (dukkha) with this person, who takes things the contrary way, delights in opposition, and has no respect (for persons and the Dhamma), a person with these three factors; therefore (because speech is difficult with him) that person (who is hard to speak to) is called dubbaca, “hard to admonish”. [Analyse “dukkhaṃ vaco etasmiṃ dubbaco”. Here the word vaca is an already formed noun denoting the substance “speech”; consider the older nissaya’s remark that it wants to analyse it as a kita word with the suffix ka, “dukkhena vattabbo dubbaco”, “one who is to be spoken to with difficulty”.]

中文：

在 dovacassatā 等词中（意义应这样理解）：对于这个以相反方式理解事情、喜欢对立、对（人和法）不恭敬，具备这三个因素的人，说话是困难的（dukkha）；所以（因为对他说话困难）那个（难以说话的）人称为 dubbaca（难以劝告的）。［分析为“dukkhaṃ vaco etasmiṃ dubbaco”。这里 vaca 一词是已经形成、表示“言语”这个实体的名词；请思考旧 nissaya 所说的：它想依 ka 词缀把它分析为 kita 词，“dukkhena vattabbo dubbaco”（难以被说的人）。］

【Nissaya နိဿယ】

English:

In dovacassatā and so on, the decision should be understood like this: with this person, who takes things perversely, delights in opposition, and lacks respect for persons and the Dhamma, a person endowed with these three factors, speech is painful, or: speech is to be borne with painfully; therefore he is called dubbaca.

Note: According to the Kaccāyana rule “ditthasudukkha …”, it wants to analyse it as “dukkhena vattabbo dubbaco”.

中文：

在 dovacassatā 等词中，抉择应这样理解：对于这个以颠倒方式理解、喜欢对立、对人和法缺乏恭敬，具备这三个因素的人，言语是痛苦的，或者：言语是要痛苦地忍受的；所以他称为 dubbaca（难以劝告的）。

注：依迦旃延的“ditthasudukkha……”这条规则，想把它分析为“dukkhena vattabbo dubbaco”（难以被说的人）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

His (that hard-to-admonish person’s) action is dovacassa, “the action of the hard-to-admonish”. [The action of contradicting and arguing back at others. The suffix ṇya is added in the sense of action, sya becomes sa, and sa is doubled.]

中文：

他（那难以劝告之人）的行为，称为 dovacassa（难以劝告者的行为）。［顶撞、反驳别人的行为。在“行为”的意义上加词缀 ṇya，sya 变成 sa，sa 再重复。］

【Nissaya နိဿယ】

English:

The action of that person whose speech is painful, or: who is to be admonished with pain, is dovacassa.

Note: It is an action taddhita. After the word dovaca, by the word tu in the rule “ṇyattatā bhāve tu”, the suffix ṇya is added in the sense of action; after dropping the marker ṇa, by the general rule the letter sa comes in; by the word kāra in the rule “yathā”, sya becomes sa; and sa is doubled, giving dovacassa.

中文：

那个言语痛苦的人，或者：要痛苦地劝告的人的行为，称为 dovacassa。

注：这是表行为的 taddhita。在 dovaca 一词后，依“ṇyattatā bhāve tu”规则中的 tu 字，在“行为”的意义上加词缀 ṇya；去掉标记 ṇa 之后，依总则加入 sa 字；依“yathā”规则中的 kāra 一词，sya 变成 sa；sa 再重复，得到 dovacassa。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Its state (the unwholesome consciousness that is the basis of that hard-to-admonish person’s action) is dovacassatā, “being hard to admonish”.

中文：

它的状态（作为那难以劝告之人的行为之所依的不善心），称为 dovacassatā（难以劝告性）。

【Nissaya နိဿယ】

English:

The state of that person whose speech is painful is dovacassatā.

中文：

那个言语痛苦之人的状态，称为 dovacassatā（难以劝告性）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

This person has bad friends, persons such as those without faith; therefore (that person) is called pāpamitta, “one with bad friends”. Its state (the unwholesome consciousness that is the basis of a person with bad friends) is pāpamittatā, “having bad friends”. [The unwholesome consciousness that wants to associate with bad friends.]

中文：

这个人有恶友，即没有信心等的人，所以（那个人）称为 pāpamitta（有恶友的人）。它的状态（作为有恶友之人之所依的不善心），称为 pāpamittatā（恶友性）。［想要与恶友交往的不善心。］

【Nissaya နိဿယ】

English:

Bad persons, such as those without faith, are this person’s friends; therefore that person is called pāpamitta, “having bad friends”. The state of that person with bad friends is pāpamittatā.

中文：

没有信心等的恶人是这个人的朋友，所以那个人称为 pāpamitta（有恶友的人）。那个有恶友之人的状态，称为 pāpamittatā（恶友性）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Sovacassatā (being easy to admonish, that is, the wholesome or functional consciousness that is the basis of a person with whom speech is easy) and kalyāṇamittatā (having good friends, that is, the wholesome or functional consciousness that is the basis of a person with good friends) should be understood by the opposite of what has been said (about dovacassatā and the rest).

中文：

Sovacassatā（易受劝告性，即作为容易与之说话之人的所依的善心或唯作心）和 kalyāṇamittatā（善友性，即作为有善友之人的所依的善心或唯作心），应当以与（dovacassatā 等）已说内容相反的方式来理解。

【Nissaya နိဿယ】

English:

Sovacassatā and kalyāṇamittatā should be understood by way of the opposite of what has been said.

中文：

Sovacassatā（易受劝告性）和 kalyāṇamittatā（善友性），应当以与已说内容相反的方式来理解。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Skill (the wisdom associated with wholesome or functional consciousness, the basis of one who is skilled) regarding the offences spoken of (in the Nikkhepa Kaṇḍa) as “the five classes of offence are offences; the seven classes of offence are offences” is āpattikusalatā, “skill in offences”.

中文：

对（摄品中）所说的“五罪聚是罪，七罪聚是罪”这些罪的善巧（作为善巧者之所依的、与善心或唯作心相应的慧），称为 āpattikusalatā（犯罪善巧）。

【Nissaya နိဿယ】

English:

“The five classes of offence are offences; the seven classes of offence are offences”: skill regarding the offences spoken of in this way is āpattikusalatā.

中文：

“五罪聚是罪，七罪聚是罪”：对这样所说的那些罪的善巧，称为 āpattikusalatā（犯罪善巧）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Skill in rising from those offences is āpattivuṭṭhānakusalatā, “skill in rising from offences”.

中文：

从那些罪中出离的善巧，称为 āpattivuṭṭhānakusalatā（出罪善巧）。

【Nissaya နိဿယ】

English:

Skill in rising from those offences is āpattivuṭṭhānakusalatā.

中文：

从那些罪中出离的善巧，称为 āpattivuṭṭhānakusalatā（出罪善巧）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Skill (the wisdom associated with wholesome or functional consciousness, the basis of one who is skilled) regarding the attainments (samāpatti) is samāpattikusalatā, “skill in attainments”.

中文：

对诸等至（samāpatti）的善巧（作为善巧者之所依的、与善心或唯作心相应的慧），称为 samāpattikusalatā（入定善巧）。

【Nissaya နိဿယ】

English:

Skill regarding the attainments is samāpattikusalatā. This name (samāpattikusalatā) …

中文：

对诸等至的善巧，称为 samāpattikusalatā（入定善巧）。这个名称（samāpattikusalatā）……

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

This (name, samāpattikusalatā) is a designation for the wisdom that determines the absorption (appanā) of the attainments.

Note: Appanāparicchedapaññā. Appanā means jhāna-javana, path-javana and fruition-javana. Before this absorption come the preparatory javanas: preparation, access, conformity, and change-of-lineage or purification (vodāna). After rising from absorption jhāna, life-continuum (bhavaṅga) occurs first. It is the wisdom that knows the beginning and end boundaries of the absorption-javana: “in between, absorption-javana occurs”. [In the Bhāsāṭīkā this note is attached under [65-69]; it explains this sentence, so it is placed here.]

中文：

这（samāpattikusalatā 这个名称）是对确定诸等至之安止（appanā）的慧的称呼。

注：Appanāparicchedapaññā。appanā（安止）指禅那速行、道速行、果速行。在这安止之前，有遍作、近行、随顺、种姓或净化（vodāna）等预备速行。从安止禅那出来后，首先生起的是有分（bhavaṅga）。这就是知道安止速行前后边界“在中间生起安止速行”的慧。［在 Bhāsāṭīkā 中这条注附在 [65-69] 之下；因为它解释的是这一句，所以放在这里。］

【Nissaya နိဿယ】

English:

… is a designation for the wisdom that determines the occurrence of the attainments, or: that determines the entering into them.

Note: Before this entering, preparation occurs; after the entering, life-continuum occurs; in the middle, between the preparation and life-continuum that occur before and after, the attainment occurs. The wisdom that knows the boundary of the occurrence of the attainments in this way, the boundary of entering the attainments, is called samāpattikusalatā.

中文：

……是对确定诸等至的生起，或者：确定入定之慧的称呼。

注：在入定之前生起遍作；入定之后生起有分；在前后生起的遍作和有分的中间，生起等至。这样知道诸等至生起的边界、入诸等至的边界的慧，称为 samāpattikusalatā（入定善巧）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Skill in rising from the attainments is samāpattivuṭṭhānakusalatā, “skill in emerging from attainments”.

中文：

从诸等至中出起的善巧，称为 samāpattivuṭṭhānakusalatā（出定善巧）。

【Nissaya နိဿယ】

English:

Skill in rising from the attainments is samāpattivuṭṭhānakusalatā.

Note: The wisdom in great wholesome or great functional consciousness associated with knowledge, which, before entering, takes note of the sun, moon and stars and determines the rising from the attainments, “when it reaches this position, I shall rise”, is called samāpattivuṭṭhānakusalatā.

中文：

从诸等至中出起的善巧，称为 samāpattivuṭṭhānakusalatā（出定善巧）。

注：在入定之前，记下日、月、星宿的位置，确定“到达这个位置时我就出定”，这样对出定作出界定的、大善心或大唯作智相应心中的慧，称为 samāpattivuṭṭhānakusalatā（出定善巧）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Skill (the wisdom associated with wholesome or functional consciousness, the basis of one who is skilled) regarding the eighteen elements is dhātukusalatā, “skill in elements”.

中文：

对十八界的善巧（作为善巧者之所依的、与善心或唯作心相应的慧），称为 dhātukusalatā（界善巧）。

【Nissaya နိဿယ】

English:

Skill regarding the eighteen elements is dhātukusalatā.

中文：

对十八界的善巧，称为 dhātukusalatā（界善巧）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Skill in attending to those very elements [attending to the characteristics and so on of the elements such as the eye, attending to their impermanent, suffering and non-self nature] is manasikārakusalatā, “skill in attention”.

中文：

对那些界本身作意的善巧［作意眼等诸界的相等，作意其无常、苦、无我的性质］，称为 manasikārakusalatā（作意善巧）。

【Nissaya နိဿယ】

English:

Skill in attending to those very eighteen elements, by way of characteristic, function, manifestation, proximate cause, condition, conditioned, materiality, mentality and so on, and by way of impermanence and so on, is manasikārakusalatā.

Note: In the two terms beginning with dhātukusalatā, it is the wisdom in the four great wholesome and great functional types of consciousness associated with knowledge, the two direct knowledges, and the four path consciousnesses.

中文：

以相、作用、现起、近因、缘、缘生、色、名等方式，以及以无常等方式，对那十八界本身作意的善巧，称为 manasikārakusalatā（作意善巧）。

注：在以 dhātukusalatā 开头的两个词中，指的是四种大善、大唯作智相应心、两种神通心和四种道心中的慧。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Skill regarding the eye base and the other sense bases is āyatanakusalatā, “skill in sense bases”.

中文：

对眼处等诸处的善巧，称为 āyatanakusalatā（处善巧）。

【Nissaya နိဿယ】

English:

Skill regarding the eye base and the rest is āyatanakusalatā.

中文：

对眼处等的善巧，称为 āyatanakusalatā（处善巧）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Skill regarding dependent origination with its twelve factors is paṭiccasamuppādakusalatā, “skill in dependent origination”.

中文：

对具有十二支的缘起的善巧，称为 paṭiccasamuppādakusalatā（缘起善巧）。

【Nissaya နိဿယ】

English:

Skill regarding dependent origination with its twelve factors is paṭiccasamuppādakusalatā. (In these two terms too, take this same wisdom.)

中文：

对具有十二支的缘起的善巧，称为 paṭiccasamuppādakusalatā（缘起善巧）。（在这两个词中也取这同一种慧。）

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Skill (the wisdom associated with wholesome or functional consciousness, the basis of one who is skilled) regarding this or that possibility (ṭhāna, cause) is ṭhānakusalatā, “skill in what is possible”.

中文：

对这样那样的可能（ṭhāna，原因）的善巧（作为善巧者之所依的、与善心或唯作心相应的慧），称为 ṭhānakusalatā（处非处善巧中的“处”善巧）。

【Nissaya နိဿယ】

English:

Skill regarding this or that cause is ṭhānakusalatā.

中文：

对这样那样的原因的善巧，称为 ṭhānakusalatā（是处善巧）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

A cause is called ṭhāna.

中文：

原因称为 ṭhāna（处）。

【Nissaya နိဿယ】

English:

A cause is called ṭhāna.

中文：

原因称为 ṭhāna（处）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

For (or: because) the result, since its occurrence depends on that (cause), may be said to stand (tiṭṭhati) in it; therefore (because it is where the result stands) it is called ṭhāna (by the Blessed One). [tasmiṃ āyattā tadāyattā; tadāyattā vutti yassāti tadāyattavutti. The books read “tasmiṃ hi tiṭṭhati”; given “ṭhānanti vuttaṃ”, the usual reading would be “taṃ hi”.]

中文：

因为（或者：由于）结果的生起依赖于那（原因），所以可以说结果“住”（tiṭṭhati）在其中；所以（因为它是结果所住之处）（世尊）称它为 ṭhāna（处）。［tasmiṃ āyattā tadāyattā; tadāyattā vutti yassāti tadāyattavutti。书中读作“tasmiṃ hi tiṭṭhati”；考虑到“ṭhānanti vuttaṃ”，通常的读法应是“taṃ hi”。］

【Nissaya နိဿယ】

English:

Hi saccaṃ (“indeed”). Because its occurrence is connected with that cause, the result may be said to stand in that cause; therefore it is called ṭhāna.

中文：

hi saccaṃ（确实）。因为结果的生起与那个原因相连，所以可以说结果住在那个原因之中；所以称为 ṭhāna（处）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Skill regarding what is not a cause (aṭṭhāna, the impossible) is aṭṭhānakusalatā, “skill in what is impossible”. [The detailed meaning of these terms will be made clear in the commentary to the Nikkhepa Kaṇḍa canonical text.]

中文：

对不是原因（aṭṭhāna，非处、不可能）的善巧，称为 aṭṭhānakusalatā（非处善巧）。［这些词的详细意义，将在摄品圣典的义注中说明。］

【Nissaya နိဿယ】

English:

Skill regarding what is not a cause is aṭṭhānakusalatā.

Note: Eye-sensitivity is a cause of eye-consciousness; a mango seed is a cause of a mango tree. The wisdom in the four great wholesome and great functional consciousnesses associated with knowledge and the two direct knowledges, which knows in this way what is a cause, is ṭhānakusalatā. Eye-sensitivity is not a cause of ear-consciousness; a mango seed is not a cause of a jackfruit tree. The wisdom in the consciousnesses just mentioned, which is able to know in this way what is not a cause, is aṭṭhānakusalatā.

中文：

对不是原因的善巧，称为 aṭṭhānakusalatā（非处善巧）。

注：眼净色是眼识的原因；芒果核是芒果树的原因。这样知道什么是原因的、四种大善大唯作智相应心和两种神通心中的慧，称为 ṭhānakusalatā（是处善巧）。眼净色不是耳识的原因；芒果核不是菠萝蜜树的原因。这样能够知道什么不是原因的、上面所说那些心中的慧，称为 aṭṭhānakusalatā（非处善巧）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Uprightness (the bodily and mental rectitude that is the basis of upright body and mind) is ajjava, “rectitude”.

中文：

正直（作为身心正直之所依的身正直性、心正直性）称为 ajjava（正直）。

【Nissaya နိဿယ】

English:

Being upright is called ajjava.

中文：

正直的状态称为 ajjava（正直）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Softness (the bodily and mental softness that is the basis of soft body and mind) is maddava, “gentleness”.

中文：

柔软（作为身心柔软之所依的身柔软性、心柔软性）称为 maddava（柔和）。

【Nissaya နိဿယ】

English:

The state of one who is soft is called maddava.

中文：

柔软之人的状态称为 maddava（柔和）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Forbearance, called endurance (adhivāsana, letting [what others do] settle upon oneself, simply bearing it), that is, the wholesome or functional consciousness in which non-hate predominates, the basis of one who is forbearing, is khanti, “patience”.

Note: Adhivāsanakhanti. The root khamu with the suffix ti. Adhi, “upon oneself”; vāsana, “letting settle”: letting whatever others say and strike settle upon oneself, simply bearing it oneself and not saying or striking back, is called adhivāsanakhanti. [In the Bhāsāṭīkā this note is attached under [19-22]; it explains this sentence, so it is placed here.]

中文：

称为忍受（adhivāsana，让［别人所做的］落在自己身上，只是自己忍受）的宽容，即作为宽容者之所依、以无瞋为主的善心或唯作心，称为 khanti（忍）。

注：Adhivāsanakhanti。词根 khamu 加词缀 ti。adhi，“在自己身上”；vāsana，“使住下”：让别人所说、所打的一切都落在自己身上，只是自己忍受，不反过来说或打，这称为 adhivāsanakhanti（忍受之忍）。［在 Bhāsāṭīkā 中这条注附在 [19-22] 之下；因为它解释的是这一句，所以放在这里。］

【Nissaya နိဿယ】

English:

Forbearance, called endurance, the state of being forbearing, is khanti. (One gets the great wholesome and great functional consciousness in which forbearance, non-hate, predominates.)

中文：

称为忍受的宽容、能忍的状态，称为 khanti（忍）。（得到的是以忍耐、无瞋为主的大善心、大唯作心。）

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

The state of one who delights (rata) in what is lovely (su), the good bodily and verbal conduct (that is, the great wholesome, functional and supramundane consciousness that is its basis), is soracca, “gentleness”.

中文：

乐于（rata）美好的（su）身善行、语善行之人的状态（即作为其所依的大善心、大唯作心、出世间心），称为 soracca（温和）。

【Nissaya နိဿယ】

English:

The state of one who delights in the lovely three kinds of good conduct is soracca.

Note: “sobhanakammesu rato surato; suratassa bhāvo soraccaṃ”: “one who delights in lovely deeds is surata; the state of surata is soracca”. In essence it is the great wholesome, great functional and eight supramundane types of consciousness in which the volition of virtue predominates.

中文：

乐于美好的三种善行之人的状态，称为 soracca（温和）。

注：“sobhanakammesu rato surato; suratassa bhāvo soraccaṃ”：“乐于美好行为的人，称为 surata；surata 的状态，称为 soracca”。其实质是以戒之思为主的大善心、大唯作心、八种出世间心。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Courtesy (sakhilabhāva, the great wholesome or functional consciousness that is the basis of one who is courteous), called the softness of one who is very gladdening, or: called gladdening softness, is sākhalya, “affability”.

Note: Sammodakamudubhāva. If sammodaka is connected with mudu, analyse “sammodakassa mudubhāvo sammodakamudubhāvo”, “the softness of one who gladdens”; if sammodaka is connected with mudubhāva, analyse “sammodako ca so mudubhāvo cāti sammodakamudubhāvo”, “softness that is gladdening”. [“sammodakassa sammodako vā mudubhāvo sammodakamudubhāvo”, Ṭīkā.]

中文：

称为非常令人欢喜者的柔和，或者：称为令人欢喜的柔和的亲切（sakhilabhāva，作为亲切者之所依的大善心或大唯作心），称为 sākhalya（和蔼）。

注：Sammodakamudubhāva。如果 sammodaka 与 mudu 相连，分析为“sammodakassa mudubhāvo sammodakamudubhāvo”，“令人欢喜者的柔和”；如果 sammodaka 与 mudubhāva 相连，分析为“sammodako ca so mudubhāvo cāti sammodakamudubhāvo”，“令人欢喜的柔和”。［“sammodakassa sammodako vā mudubhāvo sammodakamudubhāvo”——疏钞。］

【Nissaya နိဿယ】

English:

Courtesy, called the softness of one who produces harmonious gladness, or: called softness that produces harmonious gladness, the state of one who is affable, is called sākhalya.

Note: “sammodaṃ janetīti sammodako; sammodakassa mudubhāvo sammodakamudubhāvo”, or else “sammodako ca so mudubhāvo cāti sammodakamudubhāvo”. In essence it is the great wholesome and great functional consciousness that occurs when speaking gentle, soft words.

中文：

称为能生起和睦欢喜者的柔和，或者：称为能生起和睦欢喜的柔和，即和蔼之人的状态，称为 sākhalya（和蔼）。

注：“sammodaṃ janetīti sammodako; sammodakassa mudubhāvo sammodakamudubhāvo”，或者“sammodako ca so mudubhāvo cāti sammodakamudubhāvo”。其实质是说温和柔软之语时生起的大善心、大唯作心。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Closing up (paṭisantharaṇa) [the gap] with Dhamma and material things, in such a way that no gap (opening) arises between oneself and others, is paṭisanthāra, “hospitality”.

Note: Paṭisantharaṇaṃ. The root thara with the prefix saṃ denotes covering, closing up. In dhammāmisa, dhamma means texts and scriptures of all kinds, and āmisa means requisites such as alms food and robes. If someone does not get help with recitation from you and becomes angry, a gap opens between that person and you, and those who want to stir up a quarrel can come in through that gap. Likewise if one does not teach, or does not give alms food, robes and so on, such a gap tends to arise. Helping with recitation, teaching, and giving alms food, robes and so on so that such a gap does not arise is what is meant by “closing up with Dhamma and material things”. [In the Bhāsāṭīkā this note is attached under [49-52]; it explains this sentence, so it is placed here.]

中文：

以法和财物来填补（paṭisantharaṇa）［空隙］，使自己与他人之间不产生空隙（裂缝），称为 paṭisanthāra（亲善、友好接待）。

注：Paṭisantharaṇaṃ。词根 thara 加前缀 saṃ，表示覆盖、填补。在 dhammāmisa 中，dhamma 指各种典籍经文，āmisa 指饮食、衣服等资具。如果有人在你这里得不到诵读上的帮助而生气，那个人与你之间就会出现空隙，想要挑起争端的人就能从那空隙进来。同样，如果不教导，或者不给饮食、衣服等，也容易产生这样的空隙。帮助诵读、教导、给予饮食衣服等，使这样的空隙不产生，这就是“以法和财物来填补”的意思。［在 Bhāsāṭīkā 中这条注附在 [49-52] 之下；因为它解释的是这一句，所以放在这里。］

【Nissaya နိဿယ】

English:

Joining together with Dhamma and material things in such a way that no gap arises between oneself and others is paṭisanthāra. (In essence it is the great wholesome and great functional consciousness that occurs when one makes that connection.)

中文：

以法和财物来结合，使自己与他人之间不产生空隙，称为 paṭisanthāra（亲善）。（其实质是作这种结合时生起的大善心、大唯作心。）

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Unguardedness of the doors (the greed-rooted and hate-rooted unwholesome consciousness that is the basis of one whose doors are unguarded) regarding the faculties with mind as the sixth, called the breaking of the restraint of the faculties, is indriyesu aguttadvāratā, “unguardedness of the doors of the faculties”.

中文：

对以意为第六的诸根不守护门户（作为门户不守护者之所依的贪根、瞋根不善心），称为根律仪的破坏，即 indriyesu aguttadvāratā（根门不守护）。

【Nissaya နိဿယ】

English:

The state of one with unguarded, unprotected doors regarding the six faculties with mind as the sixth, called the breaking of sense restraint, is indriyesu aguttadvāratā.

Note: “aguttadvāraṃ yena so aguttadvāro; aguttadvārassa bhāvo aguttadvāratā”. In essence it is the eight greed-rooted and two hate-rooted types of consciousness.

中文：

对以意为第六的六根，门户不守护、不防护之人的状态，称为根律仪的破坏，即 indriyesu aguttadvāratā（根门不守护）。

注：“aguttadvāraṃ yena so aguttadvāro; aguttadvārassa bhāvo aguttadvāratā”。其实质是八种贪根心和两种瞋根心。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Not knowing the measure in food (or: in the various requisites, with food as the example) by way of receiving and using is bhojane amattaññutā, “not knowing moderation in food” (the greed-rooted and delusion-rooted unwholesome consciousness that is its basis).

Note: Bhojane amattaññutā. Although it says “bhojane”, it is said by way of example, taking food as the instance, as in “saddhādeyyāni bhojanāni bhuñjitvā”; amattaññu concerns all four requisites. And because that not knowing the measure is of two kinds, not knowing the measure when receiving and not knowing it when using what has been received, it says “paṭiggahaṇaparibhogavasena”. In some places pariyesana, “seeking”, is also added: one can lack moderation even while seeking, by seeking in places such as the resort of courtesans or widows. [In the Bhāsāṭīkā this note is attached under [49-52]; it explains this sentence, so it is placed here.]

中文：

从受取和受用的方面，对食物（或者：以食物为例的各种资具）不知量，称为 bhojane amattaññutā（食不知量）（即作为其所依的贪根、痴根不善心）。

注：Bhojane amattaññutā。虽然说“bhojane”（在食物上），但这是举例而说，就像“saddhādeyyāni bhojanāni bhuñjitvā”（享用了以信施的食物）一样，以食物为例；amattaññu（不知量）涉及全部四种资具。又因为不知量有两种：受取时不知量，以及得到后受用时不知量，所以说“paṭiggahaṇaparibhogavasena”（从受取和受用的方面）。有些地方还加上 pariyesana（寻求）：在寻求时也可能不知量，例如到妓女、寡妇等的处所去寻求。［在 Bhāsāṭīkā 中这条注附在 [49-52] 之下；因为它解释的是这一句，所以放在这里。］

【Nissaya နိဿယ】

English:

Not knowing the measure in food by way of receiving and using, the state of one who does not know the measure in food, is bhojane amattaññutā. (In essence it is greed-rooted and delusion-rooted consciousness.)

中文：

从受取和受用的方面对食物不知量，即对食物不知量之人的状态，称为 bhojane amattaññutā（食不知量）。（其实质是贪根心和痴根心。）

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

The next duka (the duka of guarding the doors of the faculties) should be understood by the opposite of the duka just stated.

中文：

下一个二法（守护根门二法），应当以与刚才所说二法相反的方式来理解。

【Nissaya နိဿယ】

English:

The next duka should be understood only by the method opposite to what has been explained.

Note: For indriyesu guttadvāratā, it is great wholesome, great functional and supramundane consciousness; for bhojane mattaññutā, it is the great wholesome and great functional consciousness when one reflects on food and uses it [with the relevant mental factors].

中文：

下一个二法，只应以与已解释内容相反的方法来理解。

注：indriyesu guttadvāratā（守护根门）是大善心、大唯作心、出世间心；bhojane mattaññutā（食知量）是省思食物而受用时的大善心、大唯作心［及相关心所］。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

The state of one with lost mindfulness (the unwholesome consciousness that is its basis), called being apart from mindfulness, is muṭṭhassacca, “forgetfulness”. [The suffix ṇya; the i is dropped, tya becomes ca, and it is doubled.]

Note: Muṭṭhassaccaṃ. In muṭṭha, the root musa (in the sense of “disappearing”) with the suffix ta: “muṭṭhā sati yassāti muṭṭhassati”, “one whose mindfulness has disappeared”; “muṭṭhassatino bhāvo muṭṭhassaccaṃ”. Lest one think that “the disappearing of mindfulness” means the vanishing or destruction of mindfulness one already had, the qualifier “sativippavāsasaṅkhāto” (“called being apart from mindfulness”) is added: being without mindfulness is what is meant by muṭṭhassatibhāva. Formerly people rendered muṭṭhassati as “forgetful mindfulness”; that does not fit the root musa, nor does it fit the nature of things, since there is no such thing as forgetful mindfulness. The older nissaya also renders it “released mindfulness”; since the root is not muca, consider that meaning too. [In the Bhāsāṭīkā this note is attached under [84-89]; it explains this sentence, so it is placed here.]

中文：

称为远离正念的失念之人的状态（作为其所依的不善心），称为 muṭṭhassacca（失念）。［词缀 ṇya；去掉 i，tya 变成 ca，再重复。］

注：Muṭṭhassaccaṃ。muṭṭha 中，词根 musa（“消失”义）加词缀 ta：“muṭṭhā sati yassāti muṭṭhassati”，“正念消失了的人”；“muṭṭhassatino bhāvo muṭṭhassaccaṃ”。为了避免有人以为“正念的消失”是指原本已有的正念消失、破坏，所以加上“sativippavāsasaṅkhāto”（称为远离正念）这个修饰语：没有正念，就是 muṭṭhassatibhāva 所说的意思。从前人们把 muṭṭhassati 译为“忘记的正念”；这既不合词根 musa，也不合事物的本性，因为没有所谓“忘记的正念”。旧 nissaya 也译为“松脱的正念”；因为词根不是 muca，所以那个意义也请思考。［在 Bhāsāṭīkā 中这条注附在 [84-89] 之下；因为它解释的是这一句，所以放在这里。］

【Nissaya နိဿယ】

English:

The state of one whose mindfulness is lost, called the absence of mindfulness, is muṭṭhassacca.

Note: “muṭṭhā sati etassāti muṭṭhassati; muṭṭhassatino bhāvo muṭṭhassaccaṃ”. In essence it is the twelve types of unwholesome consciousness, the opposite of mindfulness.

中文：

称为没有正念的、正念丧失之人的状态，称为 muṭṭhassacca（失念）。

注：“muṭṭhā sati etassāti muṭṭhassati; muṭṭhassatino bhāvo muṭṭhassaccaṃ”。其实质是作为正念之反面的十二种不善心。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

The state of not clearly comprehending (the unwholesome consciousness that is the basis of one who does not know thoroughly) is asampajañña, “lack of clear comprehension”.

中文：

不正知的状态（作为不能彻底了知者之所依的不善心），称为 asampajañña（不正知）。

【Nissaya နိဿယ】

English:

The state of one who does not know thoroughly in every way is asampajañña.

中文：

不能周遍彻底了知之人的状态，称为 asampajañña（不正知）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

It remembers (sarati); therefore it is sati, “mindfulness”.

中文：

它忆念（sarati），所以称为 sati（念）。

【Nissaya နိဿယ】

English:

It recollects; for that reason it is called sati.

中文：

它忆念，因为这个缘故，称为 sati（念）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

It knows thoroughly in every way (sampajānāti); therefore it is sampajañña, “clear comprehension”.

Note: Sampajaññaṃ. “sampajānātīti sampajāno”, “one who knows thoroughly”: the root ñā with the prefixes saṃ and pa and the suffix yu, which becomes ana; “sampajānassa bhāvo sampajaññaṃ”, with the suffix ṇya, nya becoming ñña, and the ā of jā shortened. Although by grammar it should be formed this way, because the knowledge called sampajañña knows thoroughly in every way, the analysis is given in the short way, “sampajānātīti sampajaññaṃ”. [In the Bhāsāṭīkā this note is attached under [84-89]; it explains this sentence, so it is placed here.]

中文：

它周遍彻底地了知（sampajānāti），所以称为 sampajañña（正知）。

注：Sampajaññaṃ。“sampajānātīti sampajāno”，“彻底了知的人”：词根 ñā 加前缀 saṃ、pa，加词缀 yu，yu 变成 ana；“sampajānassa bhāvo sampajaññaṃ”，加词缀 ṇya，nya 变成 ñña，jā 的 ā 变短音。依语法虽然应该这样构成，但因为称为 sampajañña 的智周遍彻底地了知，所以用简略的方式分析为“sampajānātīti sampajaññaṃ”。［在 Bhāsāṭīkā 中这条注附在 [84-89] 之下；因为它解释的是这一句，所以放在这里。］

【Nissaya နိဿယ】

English:

It knows thoroughly in every way; for that reason it is called sampajañña.

中文：

它周遍彻底地了知，因为这个缘故，称为 sampajañña（正知）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

The power called reflection (paṭisaṅkhāna, the knowledge that reflects properly), in the sense of not wavering because of (or: in the face of) non-reflection (the delusion that does not reflect properly), is paṭisaṅkhānabala, “the power of reflection”.

中文：

因为（或者：面对）不省察（不能正确省察的痴）而不动摇的意义上，称为省察（paṭisaṅkhāna，能正确省察的智）的力量，称为 paṭisaṅkhānabala（思择力）。

【Nissaya နိဿယ】

English:

The power called repeated reflection, wise consideration, in the sense of not wavering because of the delusion of non-reflection and not knowing, is paṭisaṅkhānabala.

中文：

因为不思择、不知的痴而不动摇的意义上，称为反复思择、明智考虑的力量，称为 paṭisaṅkhānabala（思择力）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

The power that arises (in the continuity) of one who develops the seven factors of awakening with energy at the head is bhāvanābala, “the power of development”.

中文：

以精进为首而修习七觉支的人（的相续中）所生起的力量，称为 bhāvanābala（修习力）。

【Nissaya နိဿယ】

English:

The power that arises in a person who develops the seven factors of awakening with energy as the chief, or: making energy the chief, is bhāvanābala.

Note: “paṭisaṅkhāti jānātīti paṭisaṅkhānaṃ; ñāṇaṃ bhāveti vaḍḍhetīti bhāvano puggalo; bhāvanassa bhāventassa uppannaṃ balaṃ bhāvanābalaṃ”, with the middle vowel lengthened. The essence of paṭisaṅkhānabala is wisdom; the essence of bhāvanābala is wholesome consciousness in a single cognitive process.

中文：

以精进为首领，或者：使精进为首领，修习七觉支的人所生起的力量，称为 bhāvanābala（修习力）。

注：“paṭisaṅkhāti jānātīti paṭisaṅkhānaṃ; ñāṇaṃ bhāveti vaḍḍhetīti bhāvano puggalo; bhāvanassa bhāventassa uppannaṃ balaṃ bhāvanābalaṃ”，中间的元音变长音。思择力的实质是慧；修习力的实质是同一心路过程中的善心。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

It calms (sameti) opposing states; therefore it is samatha, “calm”.

中文：

它平息（sameti）相违之法，所以称为 samatha（止）。

【Nissaya နိဿယ】

English:

It calms the opposing states, the hindrances; for that reason it is called samatha.

中文：

它平息相违之法，即诸盖，因为这个缘故，称为 samatha（止）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

It sees (passati) in various (vividha) ways by way of impermanence and so on; therefore it is vipassanā, “insight”.

中文：

它以无常等方式，以种种（vividha）方式来观（passati），所以称为 vipassanā（观）。

---

(From the footnote later; found in 96:896 [17-25])

English:

Vipassanā. He explains vi as “vividhena ākārena” (“in various ways”). To make known that “various” means the modes of impermanence, suffering, non-self and foulness, he explains “aniccādivasena” (“by way of impermanence and so on”). This “aniccādivasena” describes what “vividhena ākārena” is: the various modes are the modes of impermanence and so on.

中文：

Vipassanā（观）。他把 vi 解释为“vividhena ākārena”（以种种方式）。为了让人知道“种种”就是无常、苦、无我、不净这些方式，所以解释为“aniccādivasena”（以无常等方式）。这个“aniccādivasena”是在说明“vividhena ākārena”是什么：种种方式就是无常等方式。

【Nissaya နိဿယ】

English:

It sees in various ways by way of impermanence and so on; for that reason it is called vipassanā.

中文：

它以无常等方式、以种种方式来观，因为这个缘故，称为 vipassanā（观）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

The earlier calm itself, by taking that mode (the mode to be noted) and serving as the sign of the later calm that is to be made to occur again, is samathanimitta, “the sign of calm”. [In view of the eva in “samatho eva”, understand that it is to be joined with nimittaṃ as a restrictive descriptive compound.]

中文：

前面的止本身，取那个（应当记住的）相，而作为要再次生起的后面之止的相（nimitta），称为 samathanimitta（止相）。［考虑到“samatho eva”中的 eva，要理解为与 nimittaṃ 结合为限定持业释。］

【Nissaya နိဿယ】

English:

The earlier concentration itself, by taking that object, or: that mode, which is the cause of the earlier concentration, and being the cause of the later concentration that is to be made to occur again, is samathanimitta: the earlier concentration itself is called the cause of the later concentration.

中文：

前面的定本身，取那个作为前面之定的原因的所缘，或者：那个相，而作为要再次生起的后面之定的原因，称为 samathanimitta（止相）：前面的定本身就称为后面之定的原因。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

In paggāhanimitta (“the sign of exertion”) too, the method is the same. [This refers to “samathova … nimittavasena”.]

中文：

在 paggāhanimitta（策励相）中，方法也是一样的。［这是指“samathova … nimittavasena”。］

【Nissaya နိဿယ】

English:

In paggāhanimitta too, the same method should be understood.

中文：

在 paggāhanimitta（策励相）中，也应理解同样的方法。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

(That state) uplifts (paggaṇhāti) the associated states; therefore it is paggāha, “exertion”.

中文：

（那个法）策励（paggaṇhāti）相应的法，所以称为 paggāha（策励）。

【Nissaya နိဿယ】

English:

It uplifts the associated states; for that reason it is called paggāha.

中文：

它策励相应的法，因为这个缘故，称为 paggāha（策励）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

(That state) does not scatter (the mind) in various directions, as restlessness does; therefore it is avikkhepa, “non-distraction”.

中文：

（那个法）不像掉举那样把（心）向各个方向散乱（vikkhipati），所以称为 avikkhepa（不散乱）。

【Nissaya နိဿယ】

English:

That concentration does not scatter the mind on various objects as restlessness does; for that reason it is called avikkhepa. (Another way:) That concentration does not make the mind scatter; for that reason it is called avikkhepa.

Note: “uddhaccamiva cittaṃ na vikkhipati, vikkhepapaṭipakkho vāti avikkhepo” (Ṭīkā, p. 57): “it does not scatter the mind as restlessness does, or else it is the opposite of distraction, therefore avikkhepa”. “avikkhepoti cittavikkhepapaṭipakkho; ujuvipaccanīkatāya hi pahānavuṭṭhānena ca avikkhepo vikkhepaṃ paṭikkhipati pavattituṃ na detīti” (Anuṭīkā, p. 64): “avikkhepa is the opposite of mental distraction; for, by being its direct opponent and by abandoning and emerging, non-distraction rejects distraction, does not allow it to occur”. See these two.

中文：

那个定不像掉举那样使心在种种所缘上散乱，因为这个缘故，称为 avikkhepa（不散乱）。（另一种解释：）那个定不使心散乱，因为这个缘故，称为 avikkhepa。

注：“uddhaccamiva cittaṃ na vikkhipati, vikkhepapaṭipakkho vāti avikkhepo”（疏钞，第 57 页）：“它不像掉举那样使心散乱，或者它是散乱的对治，所以称为 avikkhepa”。“avikkhepoti cittavikkhepapaṭipakkho; ujuvipaccanīkatāya hi pahānavuṭṭhānena ca avikkhepo vikkhepaṃ paṭikkhipati pavattituṃ na detīti”（随疏钞，第 64 页）：“avikkhepa 是心散乱的对治；因为它是直接的对立者，并且以舍断和出起，不散乱排斥散乱，不让它生起”。请看这两段。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

The failure (vipatti) of virtue, called non-restraint, which destroys virtue, is sīlavipatti, “failure in virtue”.

中文：

毁坏戒、称为不防护的戒的失坏（vipatti），称为 sīlavipatti（戒失坏）。

【Nissaya နိဿယ】

English:

The failure of virtue, called non-restraint, which destroys virtue, is sīlavipatti.

Note: In essence it is the twelve types of unwholesome consciousness. The failure is the result, and the destructive unwholesome is the cause; transferring the name of the result to the cause, it is called sīlavipatti.

中文：

毁坏戒、称为不防护的戒的失坏，称为 sīlavipatti（戒失坏）。

注：其实质是十二种不善心。失坏是结果，毁坏它的不善是原因；把结果的名称转用到原因上，称为 sīlavipatti。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

The failure of (right) view, called wrong view, which destroys right view, is diṭṭhivipatti, “failure in view”.

中文：

毁坏正见、称为邪见的（正）见的失坏，称为 diṭṭhivipatti（见失坏）。

【Nissaya နိဿယ】

English:

The failure of view, called wrong view, which destroys right view, is diṭṭhivipatti.

中文：

毁坏正见、称为邪见的见的失坏，称为 diṭṭhivipatti（见失坏）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Gentleness (soracca, the state of one who delights in good conduct) itself, because it accomplishes virtue, because it is the fulfilment of virtue, is the accomplishment (sampadā) of virtue; therefore it is sīlasampadā, “accomplishment in virtue”.

Note: Soraccameva … sīlasampadā. In the Nikkhepa Kaṇḍa canonical text, both soracca and sīlasampadā are explained in the same way, as “sabbopi sīlasaṃvaro” (“all restraint by virtue”). So, to make known that by soracca and sīlasampadā one should take all virtue, the causal virtue and the resultant virtue (mundane and supramundane virtue), whole and complete, he says “soraccameva … sīlasampadā”.

Note: Sīlassa … paripūraṇato. The reason “sīlassa sampādanato” is the reason for the name sīlassa sampadā: because it accomplishes all virtue, mundane and supramundane, it is called “the accomplishment of virtue”. “Sīlaparipūraṇato” explains the meaning of “sīlassa sampādanato”. In sampādanato, analyse as a causative agent formation, “sampādetīti sampādanaṃ”; and, according to “where a causative agent formation is had, an instrumental formation is always had”, analyse sampadā as an instrumental formation, “sampajjati etāyāti sampadā”.

Note: Sīlasampadā. “Sīlassa sampadā”: the fulfilment, the completion, of virtue. Just as, where something is complete only with two parts, (1) is the cause of the completion of (2) and (2) is the cause of the completion of (1), so each earlier causal virtue is the cause of the completion of the later resultant virtue, and each later resultant virtue is the cause of the completion of the earlier causal virtue.

Note (Ekadesūpacāra): By this statement, although “sīlasampadā” directly yields only one or the other, causal virtue or resultant virtue, by the figure that transfers the name of a part, sīlasampadā, to the whole (ekadesūpacāra), all virtue is taken as sīlasampadā. Only taken this way does it agree with the Ṭīkā, “sīlasampadāti kāraṇasīlampi phalasīlampi sampannasamudāyassa ekadesena vuttaṃ”, and with the canonical text, “sabbopi sīlasaṃvaro sīlasampadā”.

Note (The older nissaya): The older nissaya takes only causal virtue: “sīlassa, the mundane and supramundane resultant virtue; sampadā, the causal virtue that brings it to completion”. Consider this in the light of the Ṭīkā’s explanation: on that nissaya, the right speech, right action and right livelihood in the fruition of arahantship, which can never be a cause, could not be called sīlasampadā.

Note (Older interpretations): The older mātikā interpretations included the supramundane under soracca, yet, although the Aṭṭhakathā says “soraccameva sīlasampadā”, they did not include supramundane virtue under sīlasampadā. Not including it also does not agree with the Nikkhepa Aṭṭhakathā, “imehi pana chahi dukehi catubhūmakāpi lokiyalokuttaradhammāva kathitā” (“by these six dukas the mundane and supramundane states of all four planes are spoken of”). [In the Bhāsāṭīkā the last four notes are attached under [40-50]; they explain sīlasampadā, so they are placed here.]

中文：

温和（soracca，乐于善行之人的状态）本身，因为它成就戒，因为它是戒的圆满，所以是戒的具足（sampadā）；所以称为 sīlasampadā（戒具足）。

注：Soraccameva … sīlasampadā。在摄品圣典中，soracca 和 sīlasampadā 都以同样的方式解释为“sabbopi sīlasaṃvaro”（一切戒律仪）。所以，为了让人知道 soracca 和 sīlasampadā 应当取一切戒，即完整无缺的因戒和果戒（世间戒和出世间戒），所以说“soraccameva … sīlasampadā”。

注：Sīlassa … paripūraṇato。“sīlassa sampādanato”（因为成就戒）这个理由，是 sīlassa sampadā（戒的具足）这个名称的理由：因为它成就一切世间、出世间戒，所以称为“戒的具足”。“sīlaparipūraṇato”（因为是戒的圆满）是解释“sīlassa sampādanato”的意义。sampādanato 要分析为使役施事构词“sampādetīti sampādanaṃ”；又依“有使役施事构词之处，必有工具构词”，把 sampadā 分析为工具构词“sampajjati etāyāti sampadā”（以此而成就，称为 sampadā）。

注：Sīlasampadā。“sīlassa sampadā”：戒的圆满、完成。就像在需要两部分才完整的东西中，（1）是（2）完整的原因，（2）也是（1）完整的原因一样；同样，每一个先前的因戒是后来果戒圆满的原因，每一个后来的果戒也是先前因戒圆满的原因。

注（Ekadesūpacāra，借部分称整体）：依这个说法，虽然“sīlasampadā”直接只得到因戒或果戒其中之一，但依把部分的名称 sīlasampadā 转用到整体上的借称（ekadesūpacāra），一切戒都取为 sīlasampadā。只有这样理解，才与疏钞“sīlasampadāti kāraṇasīlampi phalasīlampi sampannasamudāyassa ekadesena vuttaṃ”（戒具足，是以圆满整体的一部分来说因戒和果戒），以及圣典“sabbopi sīlasaṃvaro sīlasampadā”（一切戒律仪都是戒具足）相合。

注（旧 nissaya）：旧 nissaya 只取因戒：“sīlassa，世间和出世间的果戒；sampadā，使它圆满的因戒”。请依疏钞的解释来思考这一点：依那个 nissaya，阿罗汉果中永远不可能成为原因的正语、正业、正命，就不能称为 sīlasampadā 了。

注（旧的解释）：旧的论母解释在 soracca 中包括了出世间，但虽然义注说“soraccameva sīlasampadā”（温和本身就是戒具足），却没有在 sīlasampadā 中包括出世间戒。不包括它，也与摄品义注“imehi pana chahi dukehi catubhūmakāpi lokiyalokuttaradhammāva kathitā”（以这六个二法说的是四地的世间、出世间法）不合。［在 Bhāsāṭīkā 中后四条注附在 [40-50] 之下；因为它们解释的是 sīlasampadā，所以放在这里。］

【Nissaya နိဿယ】

English:

Gentleness itself, the virtue that is the state of one who delights in the lovely good conduct, when practised again and again, because it brings later mundane and supramundane virtue to accomplishment, because it fulfils virtue all round, is the causal virtue that brings the resultant mundane and supramundane virtue to accomplishment; therefore it is called sīlasampadā. (Another way:) It is the partial virtue that brings to accomplishment, or: that is the accomplishment of, the whole consisting of causal and resultant virtue; therefore it is called sīlasampadā.

Note: In essence it is great wholesome and great functional consciousness. “sīlassa sampadāti kāraṇasīlampi phalasīlampi sampannasamudāyassa ekadesavasena vuttaṃ” (Ṭīkā, p. 57). The Ṭīkā’s intention is to explain: “sīlasampadāti sīlesu sīlasampadā sīlasampatti; sīlaguṇasampannā sīlasampatti; sīlaguṇaṃ sīlanti vuttaṃ hoti”. That is why it says: “atha vā ‘katame ca gahapati akusalā sīlā? akusalakāyakammaṃ akusalavacīkammaṃ pāpako ājīvo’ti vuttattā sabbampi kusalākusalaṃ ‘sīlan’ti gahetvā tattha kusalasīlaṃ niddhāretvā ‘sīlasampadā’ti vuttaṃ; evaṃ diṭṭhisampadāpi veditabbā” (Mūlaṭīkā, p. 57): “Or else, since it is said ‘What, householder, are unwholesome virtues? Unwholesome bodily action, unwholesome verbal action, wrong livelihood’, taking all the wholesome and unwholesome as ‘virtue’ and singling out wholesome virtue there, it is called sīlasampadā; diṭṭhisampadā should be understood likewise.” Sampadā, sampatti and guṇa are synonyms. “akusalā sīlā akusalā samācārā; sīlasampadā sīlasampatti sīlaguṇāti attho” (Anuṭīkā, p. 64).

中文：

温和本身，即乐于美好善行之人的状态这种戒，当它被反复修习时，因为它使后来的世间、出世间戒成就，因为它使戒周遍圆满，所以是使作为结果的世间、出世间戒成就的因戒；所以称为 sīlasampadā（戒具足）。（另一种解释：）它是使由因戒和果戒构成的整体成就的、或者说是那整体之成就的部分之戒；所以称为 sīlasampadā。

注：其实质是大善心、大唯作心。“sīlassa sampadāti kāraṇasīlampi phalasīlampi sampannasamudāyassa ekadesavasena vuttaṃ”（疏钞，第 57 页）。疏钞的意思是要解释为：“sīlasampadāti sīlesu sīlasampadā sīlasampatti; sīlaguṇasampannā sīlasampatti; sīlaguṇaṃ sīlanti vuttaṃ hoti”。所以说：“atha vā ‘katame ca gahapati akusalā sīlā? akusalakāyakammaṃ akusalavacīkammaṃ pāpako ājīvo’ti vuttattā sabbampi kusalākusalaṃ ‘sīlan’ti gahetvā tattha kusalasīlaṃ niddhāretvā ‘sīlasampadā’ti vuttaṃ; evaṃ diṭṭhisampadāpi veditabbā”（根本疏钞，第 57 页）：“或者，因为说过‘居士，什么是不善的戒？不善的身业、不善的语业、邪命’，所以把一切善与不善都取为‘戒’，从中特别取出善戒，称为 sīlasampadā（戒具足）；diṭṭhisampadā（见具足）也应这样理解。”sampadā、sampatti、guṇa 是同义词。“akusalā sīlā akusalā samācārā; sīlasampadā sīlasampatti sīlaguṇāti attho”（随疏钞，第 64 页）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Knowledge that is the fulfilment of (right) view (or: that is complete right view) is the accomplishment of (right) view; therefore it is diṭṭhisampadā, “accomplishment in view”.

中文：

作为（正）见之圆满（或者：作为完整的正见）的智，是（正）见的具足；所以称为 diṭṭhisampadā（见具足）。

【Nissaya နိဿယ】

English:

Knowledge that is the cause of the fulfilment of view brings view to accomplishment, or: it is the accomplishment of view; therefore it is called diṭṭhisampadā.

Note: Iti is elided here; it should also be called implied (gamyamāna). The essence of sīlasampadā is great wholesome and great functional consciousness; the essence of diṭṭhisampadā is right view.

中文：

作为见之圆满的原因的智，使见成就，或者：它就是见的具足；所以称为 diṭṭhisampadā（见具足）。

注：这里省略了 iti；也应该说它是隐含的（gamyamāna）。戒具足的实质是大善心、大唯作心；见具足的实质是正见。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

The purity of virtue, called virtue that has reached the state of purity, is sīlavisuddhi, “purity of virtue”.

中文：

称为已达到清净状态之戒的戒的清净，称为 sīlavisuddhi（戒清净）。

【Nissaya နိဿယ】

English:

The purity of virtue, called virtue that has reached the state of special purity, is sīlavisuddhi.

Note: Although it is said with the genitive and its relatum, “sīlassa visuddhi”, do not take merely the act of virtue’s being specially pure; to have us take virtue that is specially pure, the qualifier “visuddhibhāvaṃ pattā sīlasaṅkhātā” is added. This method should be noted in cases like this.

中文：

称为已达到特别清净状态之戒的戒的清净，称为 sīlavisuddhi（戒清净）。

注：虽然以属格和所属关系说“sīlassa visuddhi”（戒的清净），但不要只取戒特别清净这个动作；为了让我们取特别清净的戒，所以加上“visuddhibhāvaṃ pattā sīlasaṅkhātā”（称为已达清净状态之戒）这个修饰语。在这类地方应当注意这个方法。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

The purity of view (of the knowledge that sees), called seeing (the knowledge that knows and sees), which is able to bring one to the purity called Nibbāna, is diṭṭhivisuddhi, “purity of view”. [For what this term includes, see the mātikā interpretation.]

中文：

称为见（能知能见的智）、能使人达到称为涅槃之清净的、（能见之智的）见的清净，称为 diṭṭhivisuddhi（见清净）。［这个词所包括的内容，请看论母的解释。］

【Nissaya နိဿယ】

English:

The purity of view, the wisdom called the seeing of knowledge, which is able to bring one to the special purity called Nibbāna, is diṭṭhivisuddhi.

Note: The essence of sīlavisuddhi is supramundane consciousness; the essence of diṭṭhivisuddhi is the four kinds of knowledge: knowledge of ownership of kamma, insight knowledge called conformity with the truths, path knowledge and fruition knowledge.

中文：

称为智之见、能使人达到称为涅槃之特别清净的慧，即见的清净，称为 diṭṭhivisuddhi（见清净）。

注：戒清净的实质是出世间心；见清净的实质是四种智：业自性智、称为随顺谛的观智、道智、果智。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Diṭṭhivisuddhi kho pana yathādiṭṭhissa ca padhānaṃ means: purity of view, consisting of the knowledge of ownership of kamma and so on (by “and so on” take insight knowledge, path knowledge and fruition knowledge); and the exertion (the energy of striving), associated with that very [knowledge], of one whose view is appropriate (yathādiṭṭhi), that is, one whose view is fitting, one whose view is good.

Note: Yathādiṭṭhissa ca padhānaṃ. To make known that the word yathā has the meaning “appropriate” (anurūpa), he explains it as “anurūpadiṭṭhissa”. And to make known that the appropriate view is right view such as the knowledge of ownership of kamma, he explains the intended meaning as “kalyāṇadiṭṭhissa”. Since diṭṭhissa is masculine, analyse it as a bahubbīhi compound, “anurūpā diṭṭhi yassāti yathādiṭṭhi”. [In the Bhāsāṭīkā this note is attached under [68-75]; it explains this sentence, so it is placed here.]

中文：

Diṭṭhivisuddhi kho pana yathādiṭṭhissa ca padhānaṃ（见清净以及如见者的精勤）的意思是：由业自性智等（“等”包括观智、道智、果智）构成的见清净；以及见解恰当（yathādiṭṭhi），即见解合宜、见解良善之人的、与那［智］相应的精勤（努力的精进）。

注：Yathādiṭṭhissa ca padhānaṃ。为了让人知道 yathā 一词有“恰当”（anurūpa）的意思，解释为“anurūpadiṭṭhissa”（见解恰当之人的）。又为了让人知道恰当的见是业自性智等正见，所以把意趣解释为“kalyāṇadiṭṭhissa”（见解良善之人的）。因为 diṭṭhissa 是阳性，所以分析为有财释“anurūpā diṭṭhi yassāti yathādiṭṭhi”（有恰当之见的人）。［在 Bhāsāṭīkā 中这条注附在 [68-75] 之下；因为它解释的是这一句，所以放在这里。］

【Nissaya နိဿယ】

English:

Diṭṭhivisuddhi kho pana yathādiṭṭhissa ca padhānaṃ: the purity of view, or: pure view, called the knowledge that beings have kamma as their own possession and so on; and the striving energy, associated only with that special wisdom, of one whose view is suited to the energy it produces, of one whose view is excellent and fitting.

Note: The earlier term, diṭṭhivisuddhi kho pana, means the four kinds of knowledge beginning with knowledge of ownership of kamma. The later term, yathādiṭṭhissa ca padhānaṃ, means the energy in great wholesome and great functional consciousness associated with knowledge and in the eight supramundane consciousnesses, associated with those four kinds of knowledge. “kammaṃ sakaṃ etesaṃ sattānanti kammassakā; kammassakānaṃ bhāvo kammassakatā; kammassakatājānanaṃ eva ñāṇaṃ kammassakatāñāṇaṃ; kammassakatāñāṇaṃ ādi yesaṃ tāni kammassakatāñāṇādīni; ādisaddena saccānulomikasaṅkhātaṃ vipassanāñāṇaṃ maggaphalañāṇaṃ saṅgaṇhāti”. If one asks whether by this explanation the Commentator states only the meaning of the term diṭṭhivisuddhi kho pana: by this explanation the Commentator states the four kinds of wisdom beginning with knowledge of ownership of kamma, the meaning common to the two terms, diṭṭhivisuddhi in the earlier duka and diṭṭhivisuddhi kho pana in this duka. That is why the Ṭīkā says: “paṭipāṭiyā diṭṭhivisuddhi diṭṭhivisuddhi kho panāti ca padadvayassa samānatthā paññā”.

中文：

Diṭṭhivisuddhi kho pana yathādiṭṭhissa ca padhānaṃ：称为“众生以业为自己所有”之智等的见的清净，或者：清净的见；以及见解适合于它所产生之精进、见解殊胜合宜之人的、只与那特别的慧相应的努力精进。

注：前一个词 diṭṭhivisuddhi kho pana 指以业自性智开头的四种智。后一个词 yathādiṭṭhissa ca padhānaṃ 指与那四种智相应的、大善大唯作智相应心以及八种出世间心中的精进。“kammaṃ sakaṃ etesaṃ sattānanti kammassakā; kammassakānaṃ bhāvo kammassakatā; kammassakatājānanaṃ eva ñāṇaṃ kammassakatāñāṇaṃ; kammassakatāñāṇaṃ ādi yesaṃ tāni kammassakatāñāṇādīni; ādisaddena saccānulomikasaṅkhātaṃ vipassanāñāṇaṃ maggaphalañāṇaṃ saṅgaṇhāti”。如果有人问：义注作者以这个解释，是否只说了 diṭṭhivisuddhi kho pana 这个词的意义？义注作者以这个解释，说的是以业自性智开头的四种慧，这是前一个二法中的 diṭṭhivisuddhi 和这个二法中的 diṭṭhivisuddhi kho pana 两个词共同的意义。所以疏钞说：“paṭipāṭiyā diṭṭhivisuddhi diṭṭhivisuddhi kho panāti ca padadvayassa samānatthā paññā”（依次，见清净与“见清净，以及”这两个词意义相同，都是慧）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Saṃvega (“a sense of urgency”) means: being stirred, that is, the knowledge accompanied by fear of wrongdoing (or: simply fear of wrongdoing), called fear that arises in dependence on birth and so on. [It is not good that “saṃvego” follows saṃvijjanaṃ.]

Note: Jātiādīni. By ādi take ageing, sickness and death, which come directly in the Nikkhepa Kaṇḍa canonical text. Elsewhere eight grounds for a sense of urgency (saṃvegavatthu) are taught as the causes of saṃvega: birth, ageing, sickness, death, the danger of the states of loss, the suffering rooted in the round in the past, the suffering rooted in the round in the future, and, in this present existence, the suffering of seeking food.

Note: Saṃvego. Although the Aṭṭhakathā explains it as “saṃvijjanaṃ”, do not take it as an action noun. Because what is meant is knowledge together with the fear of wrongdoing, which is what causes being stirred, it is made an instrumental formation, “saṃvijjati etenāti saṃvego (saṃvijjanaṃ)”, from the root vijī with the prefix saṃ and the suffix ṇa. Since “being stirred and afraid” here is associated with knowledge, one takes knowledge together with the fear of wrongdoing. Since there is also fear of wrongdoing without knowledge, dissociated from knowledge, the Ṭīkā shows another way of taking it, “ottappameva vā” (“or simply fear of wrongdoing”). [This saṃvega is the saṃvega that occurs in the wholesome sphere. Being afraid and alarmed in the unwholesome sphere is not knowledge with fear of wrongdoing, and has nothing to do with fear of wrongdoing; it is just hate and displeasure.]

Note (from the Nissaya): By saṃvega, the earlier term: fear arising in dependence on birth and so on is called saṃvega; and that fear is not hate that is mental alarm, but knowledge together with fear of wrongdoing, or else only fear of wrongdoing. That is why the Ṭīkā says: “saṃvegoti sahottappañāṇaṃ ottappameva vā”. [In the Nissaya this note is attached under [76-80]; it explains saṃvega, so it is placed here.]

中文：

Saṃvega（悚惧）的意思是：被触动，也就是称为依生等而生起之恐惧的、伴随着愧的智（或者：只是愧）。［在 saṃvijjanaṃ 后面跟着“saṃvego”是不好的。］

注：Jātiādīni。ādi（等）包括摄品圣典中直接出现的老、病、死。在其他地方，则把八种悚惧事（saṃvegavatthu）作为悚惧的原因：生、老、病、死、恶趣之苦、过去以轮回为根本的苦、未来以轮回为根本的苦，以及在现在这一生中寻求食物的苦。

注：Saṃvego。虽然义注把它解释为“saṃvijjanaṃ”（被触动），但不要把它理解为表动作的名词。因为所指的是伴随着愧的智，即导致被触动的东西，所以把它作为工具构词“saṃvijjati etenāti saṃvego (saṃvijjanaṃ)”（以此而被触动，称为悚惧），词根 vijī 加前缀 saṃ、词缀 ṇa。因为这里的“被触动而恐惧”与智相应，所以取伴随着愧的智。又因为也有不与智相应、没有智的愧，所以疏钞显示另一种取法：“ottappameva vā”（或者只是愧）。［这种悚惧是在善法范围中生起的悚惧。在不善范围中的恐惧惊慌，不是伴随着愧的智，与愧无关，只是瞋和忧。］

注（出自 nissaya）：依 saṃvega 这个前面的词：依生等而生起的恐惧称为 saṃvega；而那恐惧不是作为心惊慌的瞋，而是伴随着愧的智，或者只是愧。所以疏钞说：“saṃvegoti sahottappañāṇaṃ ottappameva vā”（悚惧是伴随着愧的智，或者只是愧）。［在 nissaya 中这条注附在 [76-80] 之下；因为它解释的是 saṃvega，所以放在这里。］

【Nissaya နိဿယ】

English:

Saṃvega means: being afraid and alarmed, called alarm that arises in dependence on the eight grounds for urgency, birth, ageing and so on.

中文：

Saṃvega（悚惧）的意思是：依生、老等八种悚惧事而生起的、称为惊惶的恐惧与惊慌。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Saṃvejaniyaṭṭhānaṃ (“a ground for a sense of urgency”) means: birth and the other causes that produce a sense of urgency.

Note: Saṃvejaniyaṭṭhānaṃ. “saṃvejeti, it stirs; iti, therefore; saṃvejanaṃ”: the root vijī with the prefix saṃ, the causative elided, and the suffix yu. “saṃvejanaṃ yeva saṃvejaniyaṃ”, with the suffix iya in its own sense; “saṃvejaniyañca taṃ ṭhānañcāti saṃvejaniyaṭṭhānaṃ”, “a cause, such as birth, that stirs”. Some books read “saṃvejanīyaṃ”; on that view analyse “saṃvejetīti saṃvejanīyaṃ”, with the suffix anīya in the agent sense and the causative elided as usual. That ground for urgency is the four beginning with birth, or else the eight; that is why he says “jātiādikāraṇaṃ”. [In the Bhāsāṭīkā this note is attached under [110-112]; it explains this sentence, so it is placed here.]

中文：

Saṃvejaniyaṭṭhānaṃ（悚惧之处）的意思是：引起悚惧的生等原因。

注：Saṃvejaniyaṭṭhānaṃ。“saṃvejeti，它使人触动；iti，所以；saṃvejanaṃ”：词根 vijī 加前缀 saṃ，省略使役，加词缀 yu。“saṃvejanaṃ yeva saṃvejaniyaṃ”，在本义上加词缀 iya；“saṃvejaniyañca taṃ ṭhānañcāti saṃvejaniyaṭṭhānaṃ”，“使人触动的生等原因”。有些书读作“saṃvejanīyaṃ”；依这个读法，分析为“saṃvejetīti saṃvejanīyaṃ”，在施事义上加词缀 anīya，并照例省略使役。那悚惧之处，就是以生开头的四种，或者八种；所以说“jātiādikāraṇaṃ”（生等原因）。［在 Bhāsāṭīkā 中这条注附在 [110-112] 之下；因为它解释的是这一句，所以放在这里。］

【Nissaya နိဿယ】

English:

Saṃvejaniyaṭṭhānaṃ means: birth, ageing and the other eight causes, the eight grounds for urgency, which produce fear and alarm.

中文：

Saṃvejaniyaṭṭhānaṃ（悚惧之处）的意思是：引起恐惧和惊慌的生、老等八种原因，即八种悚惧事。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Saṃviggassa ca yonisopadhānaṃ (“and the wise striving of one who is stirred”) means: the striving by suitable means (the energy of striving by a suitable method) of one in whom a sense of urgency has arisen in this way (in dependence on birth and so on). [Some, when they are afraid, strive wrongly and do things such as plotting suicide; that is why “yoniso” is said. And to make known that “yoniso” means “by a suitable cause”, it is explained in the Aṭṭhakathā as “upāya”.]

中文：

Saṃviggassa ca yonisopadhānaṃ（以及悚惧者的如理精勤）的意思是：这样（依生等）生起悚惧之人，以适当方法的精勤（以适当方式努力的精进）。［有些人在恐惧时错误地努力，做出图谋自杀等事；所以说“yoniso”（如理）。而为了让人知道“yoniso”的意思是“以适当的原因”，义注把它解释为“upāya”（方法）。］

【Nissaya နိဿယ】

English:

Saṃviggassa ca yonisopadhānaṃ means: the effort of striving by a suitable cause, by the right path, of one in whom fear and alarm have arisen in this way. (The essence of this second term is right effort in the twenty-one wholesome consciousnesses and the four fruition consciousnesses.)

中文：

Saṃviggassa ca yonisopadhānaṃ 的意思是：这样生起恐惧惊慌之人，以适当的原因、以正确的道路去努力的精勤。（这第二个词的实质，是二十一种善心和四种果心中的正精进。）

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Asantuṭṭhitā ca kusalesu dhammesu (“and discontent with wholesome states”) means: not being content with fulfilling wholesome states (the wholesome consciousness that is the basis of one who is not content).

中文：

Asantuṭṭhitā ca kusalesu dhammesu（以及对善法的不满足）的意思是：对圆满善法不满足（作为不满足者之所依的善心）。

【Nissaya နိဿယ】

English:

Asantuṭṭhitā ca kusalesu dhammesu means: the state of one who is not content, not satisfied, with fulfilling the wholesome.

中文：

Asantuṭṭhitā ca kusalesu dhammesu 的意思是：对圆满善法不知足、不满足之人的状态。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Appaṭivānitā ca padhānasmiṃ (“and not drawing back in striving”) means: not turning back, not retreating, in striving (in the work of meditation) without having reached (or: until one reaches) arahantship.

Note: Appaṭivānitā ca padhānasmiṃ. The root vanu denotes activity. Paṭivanīyate, “striving in reverse”, or: drawing back; paṭivāno, “a drawing back”. When the stream of energy is flowing steadily and continuously, the energy breaking off in between and drawing back is called paṭivāna. “paṭivāno assa atthīti paṭivānī; na paṭivānī; appaṭivānino bhāvo appaṭivānitā”. There are two readings, paṭṭhāna and padhāna. Since it is the root dhā with the prefix pa and the suffix yu, the Sanskrit has “pradhāna”; and since the canonical text has the root dhā, as in padahati and so on, padhāna should be the reading to note. In the older texts, however, “paṭṭhāna” is the more common reading. [In the Bhāsāṭīkā this note is attached under [110-112]; it explains this sentence, so it is placed here.]

中文：

Appaṭivānitā ca padhānasmiṃ（以及在精勤中不退转）的意思是：在没有达到（或者：直到达到）阿罗汉果之前，在精勤（修习业处的工作）中不退回、不退缩。

注：Appaṭivānitā ca padhānasmiṃ。词根 vanu 表示活动。paṭivanīyate，“反向努力”，或者：退缩；paṭivāno，“退缩”。当精进之流稳定、连续地流动时，中间精进中断而退缩，称为 paṭivāna。“paṭivāno assa atthīti paṭivānī; na paṭivānī; appaṭivānino bhāvo appaṭivānitā”（有退缩者称为 paṭivānī；不是 paṭivānī；不退缩者的状态，称为 appaṭivānitā）。有 paṭṭhāna 和 padhāna 两种读法。因为是词根 dhā 加前缀 pa、词缀 yu，梵语作“pradhāna”；又因为圣典中有 padahati 等带词根 dhā 的形式，所以 padhāna 应该是要记住的读法。不过在旧典籍中，“paṭṭhāna”这个读法比较常见。［在 Bhāsāṭīkā 中这条注附在 [110-112] 之下；因为它解释的是这一句，所以放在这里。］

【Nissaya နိဿယ】

English:

Appaṭivānitā ca padhānasmiṃ means: the state of not drawing back in striving without having reached the fruition of arahantship.

Note: The essence of the first term is the lack of contentment in fulfilling the wholesome, the attitude “this much wholesome is to be fulfilled, no more; this much wholesome I want, no more”, that is, right desire (sammāchanda) in the twenty-one wholesome consciousnesses, called the wish to fulfil ever higher wholesome states; or else the twenty-one wholesome consciousnesses associated with right desire. The essence of the second term, appaṭivānitā ca padhānasmiṃ, is right effort in the twenty-one wholesome consciousnesses.

中文：

Appaṭivānitā ca padhānasmiṃ 的意思是：在没有达到阿罗汉果之前，在精勤中不退转的状态。

注：第一个词的实质，是对圆满善法不满足，即“善法只需圆满这么多，不必更多；我只要这么多善，不要更多”的反面，也就是在二十一种善心中、称为希望圆满更高善法的正欲（sammāchanda）；或者是与正欲相应的二十一种善心。第二个词 appaṭivānitā ca padhānasmiṃ 的实质，是二十一种善心中的正精进。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Because it knows in a special way (vijānana), it is vijjā, “knowledge”. [“vidati jānātīti vijjā”; vijānanato is an explanation of the root meaning of the root vida.]

中文：

因为它以特别的方式了知（vijānana），所以称为 vijjā（明）。［“vidati jānātīti vijjā”（了知，所以称为明）；vijānanato 是对词根 vida 的词根义的解释。］

【Nissaya နိဿယ】

English:

Because it knows, or: because of its nature of knowing, it is called vijjā.

中文：

因为它了知，或者：因为它有了知的性质，所以称为 vijjā（明）。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Because it is released (vimuccana) (because it enters freely into the object; or: because it is freed from defilements and formations), it is vimutti, “liberation”. [For what this term includes, see the mātikā interpretation. Why the eight attainments and Nibbāna are called vimutti will be explained in the Nikkhepa Aṭṭhakathā.]

Note: Vimuccanato vimutti. In view of the Ṭīkā, “vimuccanaṃ nāma ārammaṇe adhimuttatā” (“release means resolution on the object”), the root muca with the prefix vi here denotes entering into the object; and in view of “kilesehi sabbasaṅkhārehi ca nissaṭatā” (“escape from defilements and from all formations”), it also denotes release. Analyse it as an action noun, “vimuccanaṃ vimutti”, or an agent formation, “vimuccatīti”. [In the Bhāsāṭīkā this note is attached under [131-134]; it explains this sentence, so it is placed here.]

中文：

因为它解脱（vimuccana）（因为它自由地进入所缘；或者：因为它从烦恼和诸行中解脱），所以称为 vimutti（解脱）。［这个词所包括的内容，请看论母的解释。八等至和涅槃为什么称为 vimutti，将在摄品义注中解释。］

注：Vimuccanato vimutti。依疏钞“vimuccanaṃ nāma ārammaṇe adhimuttatā”（解脱就是对所缘的胜解），带前缀 vi 的词根 muca 在这里表示进入所缘；又依“kilesehi sabbasaṅkhārehi ca nissaṭatā”（从烦恼和一切行中出离），它也表示解脱。分析为表动作的名词“vimuccanaṃ vimutti”，或者施事构词“vimuccatīti”。［在 Bhāsāṭīkā 中这条注附在 [131-134] 之下；因为它解释的是这一句，所以放在这里。］

【Nissaya နိဿယ】

English:

Because of having a mind released, free of aversion, by delighting greatly in the object Nibbāna, which is an object-predominance condition; or: because of being freed from defilements and from all formations: it is called vimutti.

Note: By the method of ekasesa and the method of general designation, the word vimutti denotes the two kinds of liberation called the fruition of arahantship and Nibbāna. The essence of the first term, vijjā, is the knowledge of former lives, the knowledge of the passing away and rebirth of beings, and the knowledge of the destruction of the taints. The essence of the second term, vimutti, is the consciousness of the fruition of arahantship and Nibbāna.

中文：

因为以极大的喜乐趣向作为所缘增上缘的涅槃这个所缘，没有厌恶而心得释放；或者：因为从烦恼和一切行中解脱：所以称为 vimutti（解脱）。

注：依一余法和总称的方法，vimutti 一词指称为阿罗汉果和涅槃的两种解脱。第一个词 vijjā（明）的实质是宿命智、死生智和漏尽智。第二个词 vimutti（解脱）的实质是阿罗汉果心和涅槃。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Khaye ñāṇaṃ (“knowledge of destruction”) means: the knowledge (the right view) in (or: within) the noble path that brings about the destruction of the defilements.

Note: Khaye ñāṇaṃ. Khaye is explained as “kilesakkhayakare” (“that brings about the destruction of defilements”); on this view, “khayakara” is meant, with the word kara elided. (Another way:) analyse “kilesā khīyanti etenāti khayo” and take it as the path by which the defilements are destroyed. “The cause of destruction” has the same meaning as “that which brings about, causes, destruction”. [In view of this text, render the word āsavakkhayāvahaṃ as “āsavakkhaya, the path of arahantship, which is the cause of the destruction of the taints”.]

Note: Ariyamagge ñāṇaṃ. By “ariyamagge” one gets the eight path factors; by “ñāṇaṃ” only the right view included in those eight. So it can be connected as a whole that is the support and a part that is supported. The older nissaya, however, connects it by adding the supported verb “uppannaṃ”: “ariyamagge, uppannaṃ, ñāṇaṃ”. [In the Bhāsāṭīkā these notes are attached under [131-134]; they explain this sentence, so they are placed here.]

中文：

Khaye ñāṇaṃ（尽智）的意思是：在（或者：在其中）导致烦恼灭尽的圣道中的智（正见）。

注：Khaye ñāṇaṃ。khaye 解释为“kilesakkhayakare”（导致烦恼灭尽的）；依这个看法，意思是“khayakara”，kara 一词被省略了。（另一种解释：）分析为“kilesā khīyanti etenāti khayo”（烦恼以此而尽，所以称为 khaya），理解为烦恼以之而灭尽的道。“灭尽的原因”与“导致、促成灭尽的”意思相同。［依这段文字，把 āsavakkhayāvahaṃ 一词解释为“āsavakkhaya，作为诸漏灭尽之原因的阿罗汉道”。］

注：Ariyamagge ñāṇaṃ。用“ariyamagge”（在圣道中）得到八道支；用“ñāṇaṃ”（智）只得到包含在那八支中的正见。所以可以作为能依的整体和所依的部分来连接。但旧 nissaya 加上所依的动词“uppannaṃ”（生起的）来连接：“ariyamagge, uppannaṃ, ñāṇaṃ”（在圣道中生起的智）。［在 Bhāsāṭīkā 中这些注附在 [131-134] 之下；因为它们解释的是这一句，所以放在这里。］

【Nissaya နိဿယ】

English:

Khaye ñāṇaṃ means: the knowledge arising in the noble path that brings about the destruction of the defilements.

中文：

Khaye ñāṇaṃ（尽智）的意思是：在导致烦恼灭尽的圣道中生起的智。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

Anuppāde ñāṇaṃ (“knowledge of non-arising”) means: the knowledge (right view) in (or: within) the noble fruition, which is the non-arising (of the defilements) by way of their re-linking, and which arises at the end of the non-arising (that is, at the end of the path that brings about the non-arising) of the defilements to be destroyed by this or that path. [Kara is to be taken as elided.]

Note: Paṭisandhivasena. This paṭisandhi is not rebirth-linking consciousness; the re-linking of the defilements already abandoned by this or that path is what is called paṭisandhi here. [“paṭisandhivasenāti kilesānaṃ taṃtaṃmaggavajjhānaṃ uppannamagge khandhasantāne puna sandahanavasena”, Ṭīkā.] [In the Bhāsāṭīkā this note is attached under [131-134]; it explains this sentence, so it is placed here.]

中文：

Anuppāde ñāṇaṃ（无生智）的意思是：在（或者：在其中）圣果中的智（正见）；这圣果是（烦恼）以再结合的方式而不生起，并且是在应由这一道或那一道所断的烦恼之不生起的终点（即在导致不生起之道的终点）生起的。［要把 kara 理解为被省略了。］

注：Paṭisandhivasena。这里的 paṭisandhi 不是结生心；被这一道或那一道所舍断的烦恼的再结合，就是这里所说的 paṭisandhi。［“paṭisandhivasenāti kilesānaṃ taṃtaṃmaggavajjhānaṃ uppannamagge khandhasantāne puna sandahanavasena”——疏钞。］［在 Bhāsāṭīkā 中这条注附在 [131-134] 之下；因为它解释的是这一句，所以放在这里。］

【Nissaya နိဿယ】

English:

Anuppāde ñāṇaṃ means: the knowledge in the noble fruition, which is the cause of non-arising by way of the repeated re-linking, in the aggregate-continuity in which the path has occurred, of the defilements to be destroyed by this or that path, and which arises at the end of the path that brings about the non-arising of the defilements.

中文：

Anuppāde ñāṇaṃ（无生智）的意思是：在圣果中的智；这圣果是应由这一道或那一道所断的烦恼，在已生起道的蕴相续中不再反复结合、因而不生起的原因，并且是在导致烦恼不生起之道的终点生起的。

【Bhāsāṭīkā ဘာသာဋီကာ】

English:

This (what has been said) is the explanation of the terms of the mātikā in order.

中文：

这（已说的）是论母各词依次的解释。

【Nissaya နိဿယ】

English:

This (what has been said), the explanation of the terms in order of the mātikā in three texts, called the triad mātikā, the duka mātikā and the Suttanta mātikā, is finished.

中文：

这（已说的），即称为三法论母、二法论母、经藏论母这三部论母各词依次的解释，结束了。