Yasmā pana kusalādīhi bhedehi sabbadhamme, khandhāyatanadhātusaccaindriyapaṭiccasamuppādādīhi vā kusalādidhamme, pīḷanasaṅkhatasantāpavipariṇāmaṭṭhena vā dukkhaṃ ariyasaccaṃ, āyūhananidānasaṃyogapalibodhaṭṭhena samudayaṃ, nissaraṇavivekāsaṅkhataamataṭṭhena nirodhaṃ, niyyānikahetudassanādhipateyyaṭṭhena maggaṃ vibhattavā, vibhajitvā vivaritvā desitavāti vuttaṃ hoti. Tasmā vibhattavāti vattabbe bhagavāti vuccati.
其次以善等的差异分别一切法，或分别蕴、处、界、谛、根、缘起 [PTS 212] 等善法，或以逼恼、有为、热恼、变易之义而分别苦圣谛，以增进、因缘、结缚、障碍之义而分别集谛，以出离、远离、无为、不死之义而分别灭谛，以引出、因、见、增上之义而分别道谛。「分别」即分别开示演说的意思。所以虽应说「分别的(vibhattavā)」，但是说「世尊(bhagavā)」。
Ñ(VII,62): [He can also] be called 'blessed' (bhagavā) when he can be called 'a possessor of what has been analysed' (vibhattavā) owing to his having analysed [and clarified] all states into the [three] classes beginning with the profitable; or profitable, etc., states into such classes as aggregates, bases, elements, truths, faculties, dependent origination, etc.; [212] or the noble truth of suffering into the senses of oppressing, being formed, burning, and changing; and that of origin into the senses of accumulating, source, bond, and impediment; and that of cessation into the senses of escape, seclusion, being unformed, and deathless; and that of the path into the senses of outlet, cause, seeing, and predominance. Having analysed, having revealed, having shown them, is what is meant.
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