Tatradhammaniruttābhilāpe ñāṇanti
tasmiṃ atthe ca dhamme ca yā sabhāvanirutti abyabhicārī vohāro.
Tadabhilāpe tassa bhāsane udīraṇe taṃ bhāsitaṃ lapitaṃ
udīritaṃ sutvāva ayaṃ sabhāvanirutti, ayaṃ na
sabhāvaniruttīti evaṃ tassā dhammaniruttisaññitāya
sabhāvaniruttiyā māgadhikāya sabbasattānaṃ mūlabhāsāya
pabhedagataṃ ñāṇaṃ niruttipaṭisambhidā.
那里「于法的词的智」一句中：即在于此义和法中的自性词（自然的文法），不变的用语，在用它来叙说及讲述的时候，听到那所叙所说及所讲的，能于被称为法的词的自性词──摩竭陀语，[PTS
442] 一切有情的根本语──作如是区别「这是自性词，这是非自性词」的智，是「词无碍解」；
Ñ(XIV,25): Knowledge about enunciation
of language dealing with meaning and law (§21): there is the
language that is individual essence, the usage that has no
exceptions, and deals with that meaning and that law. Any knowledge
falling within the category concerned with the enunciation of that,
with the speaking, with the utterance of that, concerned with the
root-speech of all beings, the Magadhan language that is individual
essence, in other words, the language of law (dhamma), [any knowledge
that] as soon as it hears it spoken, pronounced, uttered, knows,
'This is the individual-essence language; this is not the
individual-essence language'—[such knowledge] is discrimination of
language. [442]
Niruttipaṭisambhidāppatto hi phasso
vedanāti evamādivacanaṃ sutvāva ayaṃ sabhāvaniruttīti
jānāti.
即是说获得词无碍解的人，听到「派素（触），唯达难（受）」等语，知道「这是自性词」；
Ñ: One who has reached the
discrimination of language knows, on hearing the words 'phasso,
vedanā', etc., that that is the individual-essence language,
Phassā vedanoti evamādikaṃ pana ayaṃ
na sabhāvaniruttīti.
听到「派沙，唯达那」
等语，知道「这是非自性词」。
Ñ: and on hearing 'phassā, vedano',
etc., he knows that that is not the individual-essence language.
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