11. Sakkasaṃyuttaṃ
11. Sakkasaṃyuttaṃ11. 萨咖相应
1. Paṭhamavaggo
1. 第一品
1. Suvīrasuttavaṇṇanā1. 苏维拉经注释
§247
247. Sakkasaṃyuttassa paṭhame abhiyaṃsūti kadā abhiyaṃsu? Yadā balavanto ahesuṃ, tadā. Tatrāyaṃ anupubbikathā – sakko kira magadharaṭṭhe macalagāmake magho nāma māṇavo hutvā tettiṃsa purise gahetvā kalyāṇakammaṃ karonto satta vatapadāni pūretvā tattha kālaṅkato devaloke nibbatti. Taṃ balavakammānubhāvena saparisaṃ sesadevatā dasahi ṭhānehi adhigaṇhantaṃ disvā ‘‘āgantukadevaputtā āgatā’’ti nevāsikā gandhapānaṃ sajjayiṃsu. Sakko sakaparisāya saññaṃ adāsi – ‘‘mārisā mā gandhapānaṃ pivittha, pivanākāramattameva dassethā’’ti. Te tattha akaṃsu. Nevāsikadevatā suvaṇṇasarakehi upanītaṃ gandhapānaṃ yāvadatthaṃ pivitvā mattā tattha tattha suvaṇṇapathaviyaṃ patitvā sayiṃsu. Sakko ‘‘gaṇhatha puttahatāya putte’’ti te pādesu gahetvā sinerupāde khipāpesi. Sakkassa puññatejena tadanuvattakāpi sabbe tattheva patiṃsu. Te sineruvemajjhakāle saññaṃ labhitvā, ‘‘tātā na suraṃ pivimha, na suraṃ pivimhā’’ti āhaṃsu. Tato paṭṭhāya asurā nāma jātā. Atha nesaṃ kammapaccayautusamuṭṭhānaṃ sinerussa heṭṭhimatale dasayojanasahassaṃ asurabhavanaṃ nibbatti. Sakko tesaṃ nivattetvā anāgamanatthāya ārakkhaṃ ṭhapesi, yaṃ sandhāya vuttaṃ –
247. 萨咖相应部第一节中，所谓“abhiyaṃsu（何时奋发？）”者，是指何时奋发的呢？当他们变得强大时，就是那时。在这里有一段逐步的说法——据说萨咖在摩揭陀国的麦迦拉城，变成名为摩诃的学习童，收纳三十人，行善事，完成七十个涡状圈（注：某种修行或布施计数），于是转生于天界。由此强力业果，和其随众及八方诸天，共同观察见：“客天子们来了，来了。”于是居住天众为甘露饮备好了。萨咖对萨咖的群众说：“你们诸天，勿喝甘露饮，只当显露喝甘露饮的样子而已。”他们在此未饮甘露饮。居住天众饮用金色甘露饮达应量，然后或于金地陨落卧眠。萨咖说：“扶起父亲的子女吧，”将他们抱于脚下，投掷至炉火之中。追随萨咖功德力者们悉皆返回原处。他们于炉火中间时，得到清醒意识，说：“父亲啊，莫饮酒，不应饮酒。”随后起立，名为阿修罗。于是由于这些业缘的聚集，在炉火底下十万由旬之处起建立阿修罗宫殿。萨咖遣散他们，并设立保护以防再来之事，对此有言——
‘‘Antarā dvinnaṃ ayujjhapurānaṃ,
“两群强者之间，
Pañcavidhā ṭhapitā abhirakkhā;
五种设下的保护；
Udakaṃ karoṭi-payassa ca hārī,
水与火是保护资具，
Madanayutā caturo ca mahatthā’’ti.
以及四大极具欲望者。”
Dve nagarāni hi yuddhena gahetuṃ asakkuṇeyyatāya ayujjhapurāni nāma jātāni devanagarañca asuranagarañca. Yadā hi asurā balavanto honti, atha devehi palāyitvā devanagaraṃ pavisitvā dvāre pidahite asurānaṃ satasahassampi kiñci kātuṃ na sakkoti. Yadā devā balavanto honti, athāsurehi palāyitvā asuranagarassa dvāre pidahite sakkānaṃ satasahassampi kiñci kātuṃ na sakkoti. Iti imāni dve nagarāni ayujjhapurāni nāma. Nesaṃ antarā etesu udakādīsu pañcasu ṭhānesu sakkena ārakkhā ṭhapitā. Tattha udakasaddena nāgā gahitā. Te hi udake balavanto honti. Tasmā sinerussa paṭhamālinde tesaṃ ārakkhā. Karoṭisaddena supaṇṇā gahitā. Tesaṃ kira karoṭi nāma pānabhojanaṃ, tena taṃ nāmaṃ labhiṃsu. Dutiyālinde tesaṃ ārakkhā. Payassahārīsaddena kumbhaṇḍā gahitā. Dānavarakkhasā kira te. Tatiyālinde tesaṃ ārakkhā. Madanayutasaddena yakkhā gahitā. Visamacārino kirate yujjhasoṇḍā. Catutthālinde tesaṃ ārakkhā. Caturo ca mahantāti cattāro mahārājāno vuttā. Pañcamālinde tesaṃ ārakkhā. Tasmā yadi asurā kupitāvilacittā devapuraṃ upayanti yuddhesū, yaṃ girino paṭhamaṃ paribhaṇḍaṃ, taṃ uragā paṭibāhanti evaṃ sesesu sesā.
有两座城池，名为不宜开战之城。此二城既非神城亦非魔城。若魔强盛时，诸天逃入天城，闭门绝守，虽有百千魔众亦无所作为。若天强盛时，诸魔逃入魔城，闭门抗守，百千勇士亦无所能为。由此，这两城被称为不宜开战之城。二城之间的五处地方，有防护力量坚固。于水声处有龙守护，水中龙力大故称之为首龙防护所。鸣啸声处有金翅鸟守护，金翅鸟名饮食所由得也，故称之为金翅防护。第二防护林由瓶鬼护持，是鬼神守护之地。第三防护林由多子鬼守护，这些鬼好作怪，取名为异行鬼。第四防护林由四大王护卫，这四王被称为四大神王。第五防护林为此五中之王，因若魔如恶毒心前来攻城，如山初破，则由龙吐序，依次破坏余者。
Te pana asurā āyuvaṇṇarasaissariyasampattīhi tāvatiṃsasadisāva. Tasmā antarā attānaṃ ajānitvā pāṭaliyā pupphitāya, ‘‘na idaṃ devanagaraṃ, tattha pāricchattako pupphati, idha pana cittapāṭalī, jarasakkenāmhākaṃ suraṃ pāyetvā vañcitā, devanagarañca no gahitaṃ, gacchāma tena saddhiṃ yujjhissāmā’’ti hatthiassarathe āruyha suvaṇṇarajatamaṇiphalakāni gahetvā, yuddhasajjā hutvā, asurabheriyo vādentā mahāsamudde udakaṃ dvidhā bhetvā uṭṭhahanti. Te deve vuṭṭhe vammikamakkhikā vammikaṃ viya sineruṃ abhiruhitu ārabhanti. Atha nesaṃ paṭhamaṃ nāgehi saddhiṃ yuddhaṃ hoti. Tasmiṃ kho pana yuddhe na kassaci chavi vā cammaṃ vā chijjati, na lohitaṃ uppajjati, kevalaṃ kumārakānaṃ dārumeṇḍakayuddhaṃ viya aññamaññaṃ santāsanamattameva hoti. Koṭisatāpi koṭisahassāpi nāgā tehi saddhiṃ yujjhitvā te asurapuraṃyeva pavesetvā nivattanti.
那些魔拥有长寿、容貌、贵族繁荣，堪比三十三天。为此彼等不自知，采摘波罗梨花，喃喃自语说：“此非天城，是彼处花拥围。此处普叉罗叶，是命运之花坠落，已枯已残，非天城所在，宜随此花作战。”遂登象战车，携带黄金宝石，准备战斗。魔众于大海中分水而起，天众如螳螂攀蛇，螳螂攀若龙。二龙交战，战斗未生杀伤与血迹，唯如孩童手中木剑相击，只是震慑。无数龙联合攻敌，终入魔城而还。
Yadā pana asurā balavanto honti, atha nāgā osakkitvā dutiye ālinde supaṇṇehi saddhiṃ ekatova hutvā yujjhanti. Esa nayo supaṇṇādīsūpi. Yadā pana tāni pañcapi ṭhānāni asurā maddanti, tadā ekato sampiṇḍitānipi pañca balāni osakkanti. Atha cattāro mahārājāno gantvā sakkassa taṃ pavattiṃ ārocenti. Sakko tesaṃ vacanaṃ sutvā diyaḍḍhayojanasatikaṃ vejayantarathaṃ āruyha sayaṃ vā nikkhamati, ekaṃ vā puttaṃ peseti. Imasmiṃ pana kāle puttaṃ pesetukāmo, tāta suvīrātiādimāha.
魔强时，龙退避，与二王金翅鸟结盟共战。此乃金翅鸟族之同盟。魔虽深陷五处防护，亦逐渐战败。四大王前去告知天帝萨咖。萨咖闻讯后，骑乘一百八十八里计的巨龙，亲自或遣子赴战。时子欲遣，则尊长称‘尊主，重量王帝说’。
Evaṃ bhaddantavāti khoti evaṃ hotu bhaddaṃ tava iti kho. Pamādaṃ āpādesīti pamādaṃ akāsi. Accharāsaṅghaparivuto saṭṭhiyojanaṃ vitthārena suvaṇṇamahāvīthiṃ otaritvā nakkhattaṃ kīḷanto nandanavanādīsu vicaratīti attho.
如此尊者所说：‘如是，愿如是，吉祥如你。’此谓防备不忘。萨咖率领军队，沿宏阔金道，已六十由旬，穿过戊娑星野，游行于乐园等。
Anuṭṭhahanti anuṭṭhahanto. Avāyāmanti avāyamanto. Alasvassāti alaso assa. Na ca kiccāni kārayeti kiñci kiccaṃ nāma na kareyya. Sabbakāmasamiddhassāti sabbakāmehi samiddho assa. Taṃ me, sakka, varaṃ disāti, sakka devaseṭṭha, taṃ me varaṃ uttamaṃ ṭhānaṃ okāsaṃ disaṃ ācikkha kathehīti vadati. Nibbānassa hi so maggoti kammaṃ akatvā jīvitaṭṭhānaṃ nāma nibbānassa maggo. Paṭhamaṃ.
‘守护者死者亦死，保养者陨亦陨。懒惰者谓己懒惰，非作事者作无事者。此为贪欲满足者。‘萨咖啊，这是美好之愿，天帝萨咖啊，请赐我最良好之方位与时辰’，如是述其愿。涅槃者即由行止断绝所得之道路。此为涅槃之初义。
2. Susīmasuttavaṇṇanā2. 苏西玛经注释
§248
248. Dutiye susīmanti attano puttasahassassa antare evaṃnāmakaṃ ekaṃ puttameva. Dutiyaṃ.
第二百四十八。第二章名‘爽净’，意谓于其子千人之中，仅此一子遂集众多崇高称号。次之一。
3. Dhajaggasuttavaṇṇanā3. 幢顶经注释
§249
249. Tatiye samupabyūḷhoti sampiṇḍito rāsibhūto. Dhajaggaṃullokeyyathāti sakkassa kira diyaḍḍhayojanasatāyāmo ratho . Tassa hi pacchimanto paṇṇāsayojano, majjhe rathapañjaro paṇṇāsayojano, rathasandhito yāva rathasīsā paṇṇāsayojanāni. Tadeva pamāṇaṃ diguṇaṃ katvā tiyojanasatāyāmotipi vadantiyeva. Tasmiṃ yojanikapallaṅko atthato, tiyojanikaṃ setacchattaṃ matthake ṭhapitaṃ, ekasmiṃyeva yuge sahassaājaññā yuttā, sesālaṅkārassa pamāṇaṃ natthi. Dhajo panassa aḍḍhatiyāni yojanasatāni uggato, yassa vātāhatassa pañcaṅgikatūriyasseva saddo niccharati, taṃ ullokeyyāthāti vadati. Kasmā? Taṃ passantānañhi rājā no āgantvā parisapariyante nikhātathambho viya ṭhito, kassa mayaṃ bhāyāmāti bhayaṃ na hoti. Pajāpatissāti so kira sakkena samānavaṇṇo samānāyuko dutiyaṃ āsanaṃ labhati. Tathā varuṇo īsāno ca. Varuṇo pana tatiyaṃ āsanaṃ labhati, īsāno catutthaṃ. Palāyīti asurehi parājito tasmiṃ rathe ṭhito appamattakampi rajadhajaṃ disvā palāyanadhammo.
249. 第三句“samupabyūḷhoti”意为聚集成团，“sampiṇḍito”指密实压紧，“rāsibhūto”则是成堆聚合。所谓“旗幢遍照世间”者，即萨咖的战车，据说长约一百二十五由旬。其车尾长五十由旬，中间车廊长五十由旬，车辆连接部分直至车头亦有五十由旬。其尺寸倍加量，亦有说法载三百由旬。车上的坐垫宽广，车顶挂着白色的帷帐，上面系着千条金色织带，其他装饰无法计数。战旗高举百由旬，其五音相和，如同吹奏高亢的四弦琴，这即谓之战车遍照世间之意。何以如此？因众多观察者未曾亲临，反倒犹如围绕栖柱站立，不生畏惧之心，故称无惧。此谓“国王”，即与萨咖平色同龄，居于第二座位者。如此，梵天与帝释尊等分占三、四位。因被魔众击败，帝释站立于此车而慌乱，且见王旗，遂生逃亡之意。
Itipi so bhagavātiādīni visuddhimagge vitthāritāneva. Idamavocāti idaṃ dhajaggaparittaṃ nāma bhagavā avoca, yassa āṇākhette koṭisatasahassacakkavāḷe ānubhāvo vattati. Idaṃ āvajjetvā hi yakkhabhayacorabhayādīhi dukkhehi muttānaṃ anto natthi. Tiṭṭhatu aññadukkhavūpasamo, idaṃ āvajjamāno hi pasannacitto ākāsepi patiṭṭhaṃ labhati.
如此，世尊开始详细论述净化之道。这句话乃是世尊所说名为“旗幢护持咒”，此咒在一千亿万由旬的领域得以显灵。诵持此咒，能解除魔鬼、天罗地网等一切忧苦之苦。余下的苦得不到涅槃时，诵此咒可生安乐，心念清净者更能升至天空之上获得安住。
Tatridaṃ vatthu – dīghavāpicetiyamhi kira sudhākamme kayiramāne eko daharo muddhavedikāpādato patitvā cetiyakucchiyā bhassati. Heṭṭhā ṭhito bhikkhusaṅgho ‘‘dhajaggaparittaṃ, āvuso, āvajjāhī’’ti āha. So maraṇabhayena tajjito ‘‘dhajaggaparittaṃ maṃ rakkhatū’’ti āha. Tāvadevassa cetiyakucchito dve iṭṭhakā nikkhamitvā sopānaṃ hutvā aṭṭhaṃsu, upariṭṭhito vallinisseṇiṃ otāresuṃ. Tasmiṃ nisseṇiyaṃ ṭhite iṭṭhakā yathāṭṭhāneyeva aṭṭhaṃsu. Tatiyaṃ.
这里有一则故事——在大池畔寺院修福的一个童子，由于误入火坑，躯体烫伤倒地休息于塔基下。寺中比库联袂呼唤“持咒护法，朋友啊，快唤咒。”该童因惧怕死亡，即呼唤“愿持咒护我于安稳。”塔基上有两块木板护着阶梯，围栏上有铜锁紧锁。贴近锁的木板排列齐整。第三块木板乃故事继续描写之处。
4. Vepacittisuttavaṇṇanā4. 韦巴吉帝经注释
§250
250. Catutthe vepacittīti so kira asurānaṃ sabbajeṭṭhako. Yenāti nipātamattaṃ nanti ca. Kaṇṭhapañcamehīti dvīsu hatthesu pādesu kaṇṭhe cāti evaṃ pañcahi bandhanehi. Tāni pana naḷinasuttaṃ viya makkaṭakasuttaṃ viya ca cakkhussāpāthaṃ āgacchanti, iriyāpathaṃ rujjhanti. Tehi pana citteneva bajjhati, citteneva muccati. Akkosatīti corosi bālosi mūḷhosi thenosi oṭṭhosi goṇosi gadrabhosi nerayikosi tiracchānagatosi, natthi tuyhaṃ sugati, duggatiyeva tuyhaṃ pāṭikaṅkhāti imehi dasahi akkosavatthūhi akkosati. Paribhāsatīti, jarasakka, na tvaṃ sabbakālaṃ jinissasi, yadā asurānaṃ jayo bhavissati, tadā tampi evaṃ bandhitvā asurabhavanassa dvāre nipajjāpetvā pothāpessāmīti ādīni vatvā tajjeti. Sakko vijitavijayo na taṃ manasi karoti, mahāpaṭiggahaṇaṃ panassa matthake vidhunanto sudhammadevasabhaṃ pavisati ceva nikkhamati ca. Ajjhabhāsīti ‘‘kiṃ nu kho esa sakko imāni pharusavacanāni bhayena titikkhati, udāhu adhivāsanakhantiyā samannāgatattā’’ti? Vīmaṃsanto abhāsi.
250. 第四句“vepacittīti”指为魔众中尊贵首领。其名谓“nipāta”，意为多重束缚，五条枷锁套缚于颈项、双臂、双腿。虽如莲花、猴子冲眼般遮蔽视线，阻断行路，但此刻心神盖然地受束缚，亦能得以释放。此人愤怒咒骂诸恶之语，如愚痴恶劣仓卒盲目之徒，谴责对方无异于堕入阎罗界、畜生道，祈祷但愿你得善处，不得恶趣。所谓“责备释义”为：老魔公，非尔永能获胜，待魔众得胜时，我将以此五重枷锁绑缚尔，束缚于魔界入口处收押。萨咖此时不耽于此计谋，反而心存大决心，进入清法天聚会，又退去。有人呼问：“萨咖岂会为这些粗恶言语而惧怕？他确已具备忍耐居所的特性。”经思量如是答曰。
Dubbalyā noti dubbalabhāvena nu. Paṭisaṃyujeti paṭisaṃyujeyya paṭipphareyya. Pabhijjeyyunti virajjeyyuṃ. Pakujjheyyuntipi pāṭho. Paranti paccatthikaṃ. Yo sato upasammatīti yo satimā hutvā upasammati, tassa upasamaṃyevāhaṃ bālassa paṭisedhanaṃ maññeti attho. Yadā naṃ maññatīti yasmā taṃ maññati. Ajjhāruhatīti ajjhottharati. Gova bhiyyo palāyinanti yathā goyuddhe tāvadeva dve gāvo yujjhante gogaṇo olokento tiṭṭhati, yadā pana eko palāyati, atha naṃ palāyantaṃ sabbo gogaṇo bhiyyo ajjhottharati. Evaṃ dummedho khamantaṃ bhiyyo ajjhottharatīti attho.
“dubbalyā”含义为力量薄弱或能力有限。“paṭisaṃyujeti”译为约束、受限、束缚，亦有扩展义“应当约束”“努力释放”。“pabhijjeyyunti”意为出离、远离欲念邪见。“pakujjheyyuntipi”是相反，陷入恶趣之谓。在解释“yo sato upasammatīti”时，即指持念正念而达内心宁静者，是以平静为愚者制止争执的义理。若以为无谓则说明内心尚起争执。譬如两牛争斗时，若一牛惊逃，则观斗者更加坚持斗争，所谓愚者因无法忍耐而更张狂。
Sadatthaparamāti sakatthaparamā. Khantyā bhiyyo na vijjatīti tesu sakaatthaparamesu atthesu khantito uttaritaro añño attho na vijjati. Tamāhu paramaṃ khantinti yo balavā titikkhati, tassa taṃ khantiṃ paramaṃ āhu. Bālabalaṃ nāma aññāṇabalaṃ. Taṃ yassa balaṃ, abalameva taṃ balanti āhu kathentīti dīpeti. Dhammaguttassāti dhammena rakkhitassa, dhammaṃ vā rakkhantassa. Paṭivattāti paṭippharitvā vattā, paṭippharitvā vā bālabalanti vadeyyāpi, dhammaṭṭhaṃ pana cāletuṃ samattho nāma natthi. Tasseva tena pāpiyoti tena kodhena tasseva puggalassa pāpaṃ. Katarassa? Yo kuddhaṃ paṭikujjhati. Tikicchantānanti ekavacane bahuvacanaṃ, tikicchantanti attho. Janā maññantīti evarūpaṃ attano ca parassa cāti ubhinnaṃ atthaṃ tikicchantaṃ nipphādentaṃ puggalaṃ ‘‘andhabālo aya’’nti andhabālaputhujjanāva evaṃ maññanti. Dhammassa akovidāti catusaccadhamme achekā. Idhāti imasmiṃ sāsane. Khoti nipātamattaṃ. Catutthaṃ.
“Sadatthaparamāti”即多义尽至义，耐心更无可比。比如诸种含义中最极致的耐心即称至忍。愚力即无知力，名为“弱力”。语中“dhamma-guttassāti”为承法、护法之义。反之“paṭivatta”意为转动、反覆，无以动摇法理。因而谓之愚力。所谓恶在生身则因怒忿，何故？因愤怒必起反击。此“tikicchantān”既是单数亦是复数，意指医治或治理的含义。世人视此种医治为乏知见，乃谓“盲愚”，对自己或他人均生误解，故杂乱纷争。此乃不通法理之意，谓“无法者”。此为四圣谛法义之略说，称“Idhāti imasmiṃ sāsane”（即在此法中）。结语“khoti nipātamattaṃ”说明此话以终结之义，至此第四。
5. Subhāsitajayasuttavaṇṇanā5. 善说胜经注释
§251
251. Pañcame asurindaṃ etadavocāti chekatāya etaṃ avoca. Evaṃ kirassa ahosi ‘‘parassa nāma gāhaṃ mocetvā paṭhamaṃ vattuṃ garu. Parassa vacanaṃ anugantvā pana pacchā sukhaṃ vattu’’nti. Pubbadevāti devaloke ciranivāsino pubbasāmikā, tumhākaṃ tāva paveṇiāgataṃ bhaṇathāti . Adaṇḍāvacarāti daṇḍāvacaraṇarahitā, daṇḍaṃ vā satthaṃ vā gahetabbanti evamettha natthīti attho. Pañcamaṃ.
第二百五十一节。此处是对第五个魔王的解说。文中称他为车手（chekata），意思是他对驾驶的行为这样说：“如此他的状况是‘乘他人的车时，先发话很重要。跟随别人话语，后来安适讲述’”。前天者（Pubbadeva）指的是在天界长住的天尊长者，称你们如来到此处来发言。无刑之行（Adaṇḍāvacara）意指无刑具之行为，即无刑杖或教鞭之持用，故此处意指无须用刑杖或警戒棒，故无此事。第五。
6. Kulāvakasuttavaṇṇanā6. 《鸟巢经》注释
§252
252. Chaṭṭhe ajjhabhāsīti tassa kira simbalivanābhimukhassa jātassa rathasaddo ca ājānīyasaddo dhajasaddo ca samantā asanipātasaddo viya ahosi. Taṃ sutvā simbalivane balavasupaṇṇā palāyiṃsu, jarājiṇṇā ceva rogadubbalā ca asañjātapakkhapotakā ca palāyituṃ asakkontā, maraṇabhayena tajjitā ekappahāreneva mahāviravaṃ viraviṃsu. Sakko taṃ sutvā ‘‘kassa saddo, tātā’’ti? Mātaliṃ pucchi. Rathasaddaṃ, te deva, sutvā supaṇṇā palāyituṃ asakkontā viravantīti. Taṃ sutvā karuṇāsamāvajjitahadayo abhāsi. Īsāmukhenāti rathassa īsāmukhena. Yathā kulāvake īsāmukhaṃ na sañcuṇṇeti, evaṃ iminā īsāmukhena te parivajjaya. So hi ratho puññapaccayanibbatto cakkavāḷapabbatepi sinerumhipi sammukhībhūte vinivijjhitvāva gacchati na sajjati, ākāsagatasadiseneva gacchati. Sace tena simbalivanena gato bhaveyya, yathā mahāsakaṭe kadalivanamajjhena vā eraṇḍavanamajjhena vā gacchante sabbavanaṃ vibhaggaṃ nimmathitaṃ hoti, evaṃ tampi simbalivanaṃ bhaveyya. Chaṭṭhaṃ.
第二百五十二节。第六，今说“ajjhabhāsi”意指那狮子林的车手所发，生出的车声、马鸣声、旗帜声，以及周围战斗簌簌声相似。闻此声后，狮子林中强壮的金翅鸟们飞散，既老弱病弱及患病昏迷者不能逃走，因害怕死，立刻失却勇气而极度惧怕。萨咖闻此问道：“这是谁的声音，父亲？”问者是穷奇天子。车声及战斗声，天人们听见后，强壮金翅鸟无法逃避而恐惧战退。萨咖发慈悲心说道：“车是以车头为前，如家犬不摇转其头，汝等也应回避此车头。”此车头缘于善业之果，穿越轮回山及狮子峰而行，行走不着地，如同行于空中幻影。若沿狮子林行走，如大森林中穿过相间分割的山林、椰树林或榄树林般，此狮子林亦是如此。第六。
7. Nadubbhiyasuttavaṇṇanā7. 《难杜毕亚经》注释
§253
253. Sattame upasaṅkamīti ‘‘ayaṃ sakko ‘yopi me assa supaccatthiko, tassa pāhaṃ na dubbheyya’nti cinteti, mayā tassa paccatthikataro nāma natthi, vīmaṃsissāmi tāva naṃ, kiṃ nu kho maṃ passitvā dubbhati, na dubbhatī’’ti cintetvā upasaṅkami. Tiṭṭha vepacitti gahitosīti vepacitti, ettheva tiṭṭha, gahito tvaṃ mayāti vadati. Saha vacanenevassa so kaṇṭhapañcamehi bandhanehi baddhova ahosi. Sapassu ca meti mayi adubbhatthāya sapathaṃ karohīti vadati. Yaṃ musābhaṇato pāpanti imasmiṃ kappe paṭhamakappikesu cetiyarañño pāpaṃ sandhāyāha. Ariyūpavādinoti kokalikassa viya pāpaṃ. Mittadduno ca yaṃ pāpanti mahākapijātake mahāsatte duṭṭhacittassa pāpaṃ. Akataññunoti devadattasadisassa akataññuno pāpaṃ. Imāni kira imasmiṃ kappe cattāri mahāpāpāni. Sattamaṃ.
第二百五十三节。第七，接近前去时说：“此萨咖想‘我也必得吉祥，对于他那方我不恶’，我想没有比我更亲近的人，我要审议，凭什么他见我而恶，他不恶。”心念如此，便前去临近。他那里说：“起了恐惧、感触了痛，”这里说“起了恐惧，你正站在这里，已触向我了。”言辞说得如被第五脖颈锁链缠绕般。又说：“看啊，我向这个不恶的人起誓。”文中所称善于谤说的恶行者，当今初时世中称作邪恶之首恶者。称作圣弟子诽谤者如啄木鸟般恶业；称作恶友之罪者为大劫多生中恶念之罪；称为忘恩之辈者与迭瓦达德样恶业。此即今劫之四重大恶业。第七。
8. Verocanaasurindasuttavaṇṇanā8. 《韦罗遮那阿修罗王经》注释
§254
254. Aṭṭhame aṭṭhaṃsūti dvārapālarūpakāni viya ṭhitā. Nipphadāti nipphatti, yāva attho nipphajjati, tāva vāyamethevāti vadati. Dutiyagāthā sakkassa. Tattha khantyā bhiyyoti nipphannasobhanesu atthesu khantito uttaritaro attho nāma natthi. Atthajātāti kiccajātā. Soṇasiṅgālādayopi hi upādāya akiccajāto satto nāma natthi. Ito etto gamanamattampi kiccameva hoti. Saṃyogaparamā tveva, sambhogā sabbapāṇinanti pārivāsikaodanādīni hi asambhogārahāni honti, tāni puna uṇhāpetvā bhajjitvā sappimadhuphāṇitādīhi saṃyojitāni sambhogārahāni honti. Tenāha ‘‘saṃyogaparamā tveva, sambhogā sabbapāṇina’’nti . Nipphannasobhano atthoti ime atthā nāma nipphannāva sobhanti. Puna catutthagāthā sakkassa. Tatthāpi vuttanayeneva attho veditabbo. Aṭṭhamaṃ.
第二百五十四节。第八，说有八门护法似样伫立。Nipphadāti意谓完结、了尽，指于目的达到时便终结，此谓努力。说到第二首关于萨咖之诗。此所谓宽容多于成就之处无更胜义。“作用之生”即任务之生。像狮子等生物虽有因缘，就无所谓作业之生，意味超越此行。来去其间亦只有任务。所谓结合作用，具共入者称为同住，凡诸世间感官事物都具共住而无离散之义，故此被称为结合作用。此结合作用通过火燃烧、照亮、发出浓蜜等而组成共住事物。故说“是结合作用，共住于众生之间”。此谓完美之义。第二首和第四首亦称此义，当察此理。第八。
9. Araññāyatanaisisuttavaṇṇanā9. 《林野住处仙人经》注释
§255
255. Navame paṇṇakuṭīsu sammantīti himavantapadese ramaṇīye araññāyatane rattiṭṭhānadivāṭṭhānacaṅkamanādīhi sampannāsu paṇṇasālāsu vasanti. Sakko ca devānamindo vepacitti cāti ime dve janā jāmātikasasurā kālena kalahaṃ karonti, kālena ekato caranti, imasmiṃ pana kāle ekato caranti. Paṭaliyoti gaṇaṅgaṇūpāhanā. Khaggaṃ olaggetvāti khaggaṃ aṃse olaggetvā. Chattenāti dibbasetacchattena matthake dhārayamānena. Apabyāmato karitvāti byāmato akatvā. Ciradikkhitānanti cirasamādiṇṇavatānaṃ. Ito paṭikkammāti ‘‘ito pakkama parivajjaya, mā uparivāte tiṭṭhā’’ti vadanti. Na hettha devāti etasmiṃ sīlavantānaṃ gandhe devā na paṭikkūlasaññino, iṭṭhakantamanāpasaññinoyevāti dīpeti. Navamaṃ.
第二百五十五节。第九，称为盘屋之处。位于雪山境内，风景佳妙之荒林居所，昼夕行走之地。萨咖及天帝现恐惧意，此即二族，母族及魔类依时交战，依时同游。Paṭaliya指一类发声或口号。Khaggaṁ olaggetvā意为伸出刺尖。Chattenāti意谓以天翼所撑蓋之伞。Apabyāmato karitvā意为未作成而断。长久守持而成者称为长护。此处谓“离此远行，勿阻覆己”，言劝谏离开此处，不要驱赶同族。非天族故并非恶者，此异香气浓，散发光明。第九。
10. Samuddakasuttavaṇṇanā10. 《海居者经》注释
§256
256. Dasame samuddatīre paṇṇakuṭīsūti cakkavāḷamahāsamuddapiṭṭhiyaṃ rajatapaṭṭavaṇṇe vālukapuḷine vuttappakārāsu paṇṇasālāsu vasanti. Siyāpi noti siyāpi amhākaṃ. Abhayadakkhiṇaṃ yāceyyāmāti abhayadānaṃ yāceyyāma. Yebhuyyena kira devāsurasaṅgāmo mahāsamuddapiṭṭhe hoti. Asurānaṃ na sabbakālaṃ jayo hoti, bahuvāre parājayova hoti. Te devehi parājitā palāyantā isīnaṃ assamapadena gacchantā ‘‘sakko imehi saddhiṃ mantetvā amhe nāseti, gaṇhatha puttahatāya putte’’ti kupitā assamapade pānīyaghaṭacaṅkamanasālādīni viddhaṃsenti. Isayo araññato phalāphalaṃ ādāya āgatā naṃ disvā puna dukkhena paṭipākatikaṃ karonti. Tepi punappunaṃ tatheva vināsenti. Tasmā ‘‘idāni tesaṃ saṅgāmo paccupaṭṭhito’’ti sutvā evaṃ cintayiṃsu.
第二百五十六节。第十，位于海岸上盘屋之所。环绕大轮回海之彼岸，地貌如银色披毡般细沙似地铺陈，分布有诸多盘屋。据称“是也，是我们之处”。称请求无畏献予者曰“应当求受无畏布施”。天众与魔众常于大海边交战。魔众非时时胜利，常多次战败。被天众击败后惊逃，持诸魔器皿破坏水器、器皿、盐等。猎手捡得果实归林后见此，再度心生苦事，于是再三破坏。故得闻“现今他们交战相继而起”，故而有此思维。
Kāmaṃkaroti icchitakaro. Bhayassa abhayassa vāti bhayaṃ vā abhayaṃ vā. Idaṃ vuttaṃ hoti – sace tvaṃ abhayaṃ dātukāmo, abhayaṃ dātuṃ pahosi. Sace bhayaṃ dātukāmo. Bhayaṃ dātuṃ pahosi. Amhākaṃ pana abhayadānaṃ dehīti. Duṭṭhānanti viruddhānaṃ. Pavuttanti khette patiṭṭhāpitaṃ.
「欲」者，是指有意欲之行为。「怖畏」者，谓怖惧与无怖惧二种心态。此义云：「若汝愿施无怖者，当施无怖；若愿施怖，则施怖。」「我等所施之无怖」，意指我们所给予的保障与安全。所谓「恶意」即指相反之意。「传布」者，指于田野间广为建立、确立。
Tikkhattuṃ ubbijjīti sāyamāsabhattaṃ bhuñjitvā sayanaṃ abhiruyha nipanno niddāya okkantamattāya samantā ṭhatvā sattisatena pahaṭo viya viravanto uṭṭhahati, dasayojanasahassaṃ asurabhavanaṃ ‘‘kimida’’nti saṅkhobhaṃ āpajjati. Atha naṃ āgantvā ‘‘kimida’’nti pucchanti. So ‘‘na kiñcī’’ti vadati. Dutiyayāmādīsupi eseva nayo. Iti asurānaṃ ‘‘mā bhāyi, mahārājā’’ti taṃ assāsentānaṃyeva aruṇaṃ uggacchati. Evamassa tato paṭṭhāya gelaññajātaṃ cittaṃ vepati. Teneva cassa ‘‘vepacittī’’ti aparaṃ nāmaṃ udapādīti. Dasamaṃ.
「破晓时分生起」云者，谓傍晚已食用粗食后，登床卧息，虽入眠仅在于入睡程度，却能遍行于四方，如同强壮兽类，奋发昂扬。距十由旬之外，魔界仙境中，魔众生患得患失、心惊胆战，遂有骚动。外方来人未见这情形，仍问「为何如此？」答曰「无事也」。之后在第二次及再后诸次，情状相同。故魔众听从大王劝慰，恐惧消解，红光由此升起。由此显著地展现刚刚觉得躁动不安的心，称为「心波动」的外号，由此名称而得名。此为第十。
Paṭhamo vaggo. · 第一品。
2. Dutiyavaggo
2. 第二品
1. Vatapadasuttavaṇṇanā一、《誓愿条目经》注释
§257
257. Dutiyavaggassa paṭhame vatapadānīti vatakoṭṭhāsāni. Samattānīti paripuṇṇāni. Samādinnānīti gahitāni. Kule jeṭṭhāpacāyīti kulajeṭṭhakānaṃ mahāpitā mahāmātā cūḷapitā cūḷamātā mātulo mātulānītiādīnaṃ apacitikārako. Saṇhavācoti piyamudumadhuravāco. Muttacāgoti vissaṭṭhacāgo. Payatapāṇīti deyyadhammadānatthāya sadā dhotahattho. Vossaggaratoti vossajjane rato. Yācayogoti parehi yācitabbāraho, yācayogoti vā yācayogeneva yutto. Dānasaṃvibhāgaratoti dāne ca saṃvibhāge ca rato. Paṭhamaṃ.
第二篇第一节题为「风中枝叶」者，即风起枝繁叶茂之处。此「枝叶」指枝条累累，充满茂盛。谓聚集纷繁、齐备完整。谓被掌控、受约束。族中长辈敬礼者，指族中长老、大家长与大家母；以及小辈的父亲、母亲、舅父、舅母等，等类皆为应受敬敬，脱离不敬。所谓「委婉和语」者，指亲切、温柔而甘美之言辞。「无拘束」者，谓自由、放逸、不受约束。「旅行之手」指常手持缨绳等作供养法器者，常沐浴净身。谓乐于施舍，乐于赠舍义。在收敛、舍弃物品等方面乐于行动。谓依求财而乞求，和借由乞求行为而相联。谓在布施与分享之间乐于畅行。此为第一。
2. Sakkanāmasuttavaṇṇanā二、《萨咖名经》注释
§258
258. Dutiye manussabhūtoti magadharaṭṭhe macalagāme manussabhūto. Āvasathaṃ adāsīti catumahāpathe mahājanassa āvasathaṃ kāretvā adāsi. Sahassampi atthānanti sahassampi kāraṇānaṃ, janasahassena vā vacanasahassena vā osārite ‘‘ayaṃ imassa attho, ayaṃ imassa attho’’ti ekapade ṭhitova vinicchinati. Dutiyaṃ.
第二则谓「为人形态」，即在摩揭陀国麦迦村庄中为人形身。谓于四大路边为广大民众创设住所。谓以万人为意念，视为众多众缘或言辞之原因而采用，旁若独立分辨「此即其意，此即其理」。此为第二。
3. Mahālisuttavaṇṇanā三、《玛哈利经》注释
§259
259. Tatiye upasaṅkamīti ‘‘sakko devarājāti kathenti, atthi nu kho so sakko, yena so diṭṭhapubboti imamatthaṃ dasabalaṃ pucchissāmī’’ti upasaṅkami. Tañca pajānāmīti bahuvacane ekavacanaṃ, te ca dhamme pajānāmīti attho. Sakko kira anantare attabhāve magadharaṭṭhe macalagāme magho nāma māṇavo ahosi paṇḍito byatto, bodhisattacariyā viya ca tassa cariyā ahosi. So tettiṃsa purise gahetvā kalyāṇamakāsi. Ekadivasaṃ attanova paññāya upaparikkhitvā gāmamajjhe mahājanassa sannipatitaṭṭhāne kacavaraṃ ubhatopassesu apabyūhitvā taṃ ṭhānaṃ ramaṇīyaṃ akāsi. Puna tattheva maṇḍapaṃ kāresi. Puna gacchante kāle sālaṃ kāresi. Gāmato ca nikkhamitvā gāvutampi aḍḍhayojanampi tigāvutampi yojanampi vicaritvā tehi sahāyehi saddhiṃ visamaṃ samaṃ akāsi. Te sabbeva ekacchandā tattha tattha setuyuttaṭṭhāne setuṃ, maṇḍapasālāpokkharaṇimālāvaccharopanapadīnaṃ yuttaṭṭhānesu maṇḍapasālāpokkharaṇimālāvaccharopanādīni karontā bahuṃ puññamakaṃsu. Magho satta vatapadāni pūretvā kāyassa bhedā saddhiṃ sahāyehi tāvatiṃsabhavane nibbatti. Taṃ sabbaṃ bhagavā jānāti. Tenāha – yesaṃ dhammānaṃ samādinnattā sakko sakkattaṃ ajjhagā, tañca pajānāmīti. Ayaṃ sakkassa sakkattādhigame saṅkhepakathā, vitthāro pana sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya sakkapaṇhavaṇṇanāyaṃ vutto. Tatiyaṃ.
第三「前往」谓接近者曰：「萨咖天帝言：‘是否有此萨咖？可向其提问与十力有关之事？’」而言及此者谓「我等深入了解」，此语以复数带单数，意谓知晓这些法则。后续意涵谓萨咖某次于摩揭陀国麦迦村庄中名叫摩诃之学徒是智者、明了菩萨行的人。此者攜三十人结善缘，一日智能大发，访问村内富人集会处，将席褥等俱整齐布置，并使处所美丽。又于相同时节建造亭阁，出行时建造凉棚。出行离乡时，徒歩往返数十由旬，携同助手并调和众生。在众人心意相契之处架设桥梁，铺建亭阁、莲花池及华盖。诸多行善之事皆由其完成。此人名摩诃奉献七根厚枝，安置于身体部位，长老与众人同住三十年。此事世尊悉知。若诸法皆在其心中运行，则谓其知道天帝之掌控，谓为总结之教义。此为天帝掌控得之集约说法，详细注释载于《长部注疏》天帝赞述中。此为第三。
4. Daliddasuttavaṇṇanā四、《贫穷经》注释
§260
260. Catutthe manussadaliddoti manussaadhano. Manussakapaṇoti manussakāruññataṃ patto. Manussavarākoti manussalāmako. Tatrāti tasmiṃ ṭhāne, tasmiṃ vā atirocane. Ujjhāyantīti avajjhāyanti lāmakato cintenti. Khiyantīti kathenti pakāsenti. Vipācentīti tattha tattha kathenti vitthārenti. Eso kho mārisāti ettha ayamanupubbikathā – so kira anuppanne buddhe kāsiraṭṭhe bārāṇasirājā hutvā samussitaddhajapaṭākanānālaṅkārena suṭṭhu alaṅkataṃ nagaraṃ padakkhiṇaṃ akāsi attano sirisampattiyā samākaḍḍhitanettena janakāyena samullokiyamāno. Tasmiñca samaye eko paccekabuddho gandhamādanapabbatā āgamma tasmiṃ nagare piṇḍāya carati, santindriyo santamānaso uttamadamathasamannāgato. Mahājanopi rājagataṃ cittīkāraṃ pahāya paccekabuddhameva olokesi. Rājā – ‘‘idāni imasmiṃ janakāye ekopi maṃ na oloketi. Kiṃ nu kho eta’’nti? Olokento paccekabuddhaṃ addasa. Sopi paccekabuddho mahallako hoti pacchimavaye ṭhito. Cīvarānipissa jiṇṇāni, tato tato suttāni gaḷanti. Rañño satasahassādhikāni dve asaṅkhyeyyāni pūritapāramiṃ paccekabuddhaṃ disvā cittapasādamattaṃ vā hatthaṃ pasāretvā vandanamattaṃ vā nāhosi. So rājā ‘‘pabbajito maññe esa usūyāya maṃ na oloketī’’ti kujjhitvā ‘‘kvāyaṃ kuṭṭhicīvarāni pāruto’’ti niṭṭhubhitvā pakkāmi. Tassa kammassa vipākena mahāniraye nibbattitvā vipākāvasesena manussalokaṃ āgacchanto rājagahe paramakapaṇāya itthiyā kucchimhi paṭisandhiṃ gaṇhi. Gahitakālato paṭṭhāya sā itthī kañjikamattampi udarapūraṃ nālattha. Tassa kucchigatasseva kaṇṇanāsā vilīnā, saṅkhapalitakuṭṭhī hutvā mātukucchito nikkhanto. Mātāpitaro nāma dukkarakārikā honti, tenassa mātā yāva kapālaṃ gahetvā carituṃ na sakkoti, tāvassa kañjikampi udakampi āharitvā adāsi. Bhikkhāya carituṃ samatthakāle panassa kapālaṃ hatthe datvā ‘‘paññāyissasi sakena kammenā’’ti pakkāmi.
第四百六十条。「人间的宝物」者，人间的财富也。所谓『人间慈悲』，是指获得了对人的慈悲心。所谓『人间庇护』，即是对人的庇护。在这里的地方和这里的广阔地域，谓之在此处、于此地。所谓『劝导者』，指在此教法中引诱、教育他人之人。所谓『消亡者』，意谓宣说教义，启示众生。所谓『广说者』，是指随时随地详尽阐述教义者。这些都是指魔王的事迹，也就是本段由浅入深的叙述——据说当时未成佛的迦毗罗卫国王舍城国王，以身披战旗、佩带各种装饰，庄重美观地绕行城市，观视自己的威荣。当时有一位独觉佛从香摩丹山下来，行乞于此城，具足清净身心、身心安稳、高傲而不狂妄。这时众多大众皆舍弃国王的专注议论，唯独瞻观独觉佛。国王心想：“现在我的城市中连一个人都不看我，这到底是何缘故？”于是观看独觉佛。该独觉佛是一位伟岸长者，身处西边。其衣褴褛陈旧，衣边处处破损。国王看到诸多成千上万的国民和无数人，见独觉佛后，心生平静。国王伸手或作礼拜亦无所动摇。国王心想：“此人既出家，诸人因嫉妒不看我。”愤然起身，思量：“这些衣破洞处在哪里？”检视后离开。由于其行为的果报，堕入大恶道，恶报结束后复生人间，于国王家中与一女子私通。女子妊娠不满一月，耳鼻溃烂，身体肿块脓包破裂，胎儿先出。其父母极其难受，其母无法提水行走，乃为女子取水供给。女子于具备乞食时，将水杯交于彼，言：“你当以此善业获智慧。”然后离去。
Athassa tato paṭṭhāya sakalasarīrato maṃsāni chijjitvā chijjitvā patanti, yūsaṃ paggharati, mahāvedanā vattanti. Yaṃ yaṃ racchaṃ nissāya sayati, sabbarattiṃ mahāravena ravati. Tassa kāruññaparidevitasaddena sakalavīthiyaṃ manussā sabbarattiṃ niddaṃ na labhanti. Tassa tato paṭṭhāya sukhasayite pabodhetīti suppabuddhotveva nāmaṃ udapādi. Athāparena samayena bhagavati rājagahaṃ sampatte nāgarā satthāraṃ nimantetvā nagaramajjhe mahāmaṇḍapaṃ katvā dānaṃ adaṃsu. Suppabuddhopi kuṭṭhī gantvā dānaggamaṇḍapassa avidūre nisīdi. Nāgarā buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena parivisantā tassāpi yāgubhattaṃ adaṃsu. Tassa paṇītabhojanaṃ bhuttassa cittaṃ ekaggaṃ ahosi. Satthā bhattakiccāvasāne anumodanaṃ katvā saccāni dīpesi, suppabuddho nisinnaṭṭhāne nisinnova desanānusārena ñāṇaṃ pesetvā sotāpattiphale patiṭṭhito. Satthā uṭṭhāya vihāraṃ gato. Sopi cumbaṭaṃ āruyha kapālamādāya daṇḍamolubbha attano vasanaṭṭhānaṃ gacchanto vibbhantāya gāviyā jīvitā voropito mattikapātiṃ bhinditvā suvaṇṇapātiṃ paṭilabhanto viya dutiyacittavāre devaloke nibbatto attano puññaṃ nissāya aññe deve atikkamma virocittha. Taṃ kāraṇaṃ dassento sakko devānamindo eso kho mārisātiādimāha.
之后，他的身体被剥下肉体，如同被割开一般流血淋漓，极其疼痛。依附于其肉体而卧的鼠群，爆发出巨响。整条街道因其受苦的声音而喧嚣。人们因听闻其怜悯哀伤之声，整夜难以安眠。继而有人唤醒心怀喜乐的人，称其名为“善觉者”。后来世尊来到王舍城，受城中居民邀请，在城市正中建立宏大讲堂，施予布施。善觉者亦赴破屋相，近讲堂休息。城中居民环绕佛及比库群，奉以美食佳馔供养。吃了美味佳肴后，善觉者心念专注，教导道理，令初果圣者顿生信解。世尊教法结束后，予以肯定并宣示真理。善觉者起身离开住所，登上山岗，手持钵盂，拄杖离开住处，过着放逐生活。借助从泥罐中取金，得以转生天界。见此因缘，萨咖天帝及众天赞叹，称此即魔王所言。
Saddhāti maggenāgatasaddhā. Sīlañca yassa kalyāṇanti kalyāṇasīlaṃ nāma ariyasāvakassa ariyakantasīlaṃ vuccati. Tattha kiñcāpi ariyasāvakassa ekasīlampi akantaṃ nāma natthi, imasmiṃ panatthe bhavantarepi appahīnaṃ pañcasīlaṃ adhippetaṃ. Catutthaṃ.
『信』者，是谓对道的信心。『戒』是指善行之戒，所谓善行戒，即是尊者弟子所持的高贵戒法。尊者弟子没有任何一条戒是违犯的，至少此处皆遵守五戒作为基准。第四条。
5. Rāmaṇeyyakasuttavaṇṇanā五、《悦意经》注释
§261
261. Pañcame ārāmacetyāti ārāmacetiyāni. Vanacetyāti vanacetiyāni. Ubhayatthāpi cittīkataṭṭhena cetyaṃ veditabbaṃ. Manussarāmaṇeyyassāti manussaramaṇīyabhāvassa. Idāni manussaramaṇīyakavasena bhūmiramaṇīyakaṃ dassento gāme vātiādimāha. Pañcamaṃ.
二百六十一条。『第五，名为祠坛』是指林中祠坛。『林』是指林间寺祠。不论哪种观念，心应当知晓并敬重之。所谓『人间可爱的』，即具有人间喜悦感的意思。现在以「人间可爱」之义称此地为“可爱之地”，即示现村落等。第五条。
6. Yajamānasuttavaṇṇanā六、《施供者经》注释
§262
262. Chaṭṭhe yajamānānanti yajantānaṃ. Tadā kira aṅgamagadhavāsikā manussā anusaṃvaccharaṃ sappimadhuphāṇitādīsu aggaṃ gahetvā ekasmiṃ ṭhāne dārūnaṃ saṭṭhimatte sakaṭabhāre rāsiṃ katvā aggiṃ datvā pajjalitakāle ‘‘mahābrahmuno yajāmā’’ti taṃ sabbaṃ pakkhipanti. ‘‘Ekavāraṃ pakkhittaṃ sahassaguṇaphalaṃ detī’’ti nesaṃ laddhi. Sakko devarājā ‘‘sabbepime sabbaaggāni gahetvā ‘mahābrahmuno yajāmā’ti aggimhi jhāpenti. Aphalaṃ karonti, mayi passante mā nassantu, yathā buddhassa ceva saṅghassa ca datvā bahuṃ puññaṃ pasavanti, evaṃ karissāmī’’ti dārurāsiṃ jalāpetvā olokentesu manussesu puṇṇamadivase brahmattabhāvaṃ māpetvā mahājanassa passantasseva candamaṇḍalaṃ bhinditvā nikkhanto viya ahosi. Mahājano disvā ‘‘imaṃ yaññaṃ paṭiggahetuṃ mahābrahmā āgacchatī’’ti jaṇṇukehi bhūmiyaṃ patiṭṭhāya, añjaliṃ paggayha namassamāno aṭṭhāsi. Brāhmaṇā āhaṃsu ‘‘tumhe ‘mayaṃ takkena kathemā’ti maññatha, idāni passatha, ayaṃ vo brahmā sahatthā yaññaṃ paṭiggahetuṃ āgacchatī’’ti. Sakko āgantvā dārucitakamatthake ākāse ṭhatvā ‘‘kassāyaṃ sakkāro’’ti pucchi? Tumhākaṃ, bhante, paṭiggaṇhatha no yaññanti. Tena hi āgacchatha, mā tulaṃ chaḍḍetvā hatthena tulayittha, ayaṃ satthā dhuravihāre vasati, taṃ pucchissāma ‘‘kassa dinnaṃ mahapphalaṃ hotī’’ti ? Ubhayaraṭṭhavāsino gahetvā satthu santikaṃ gantvā pucchanto evamāha.
二百六十二条。『第六，祭主者』是指进行祭祀的人。曾经，住于耆阇崛国的人民，聚集天然蜜、佳果，取木材约六十车之重，堆积成堆，献火焚烧，举行祭祀。当祭祀燃火燃烧时，称其为『伟大婆罗门祭主』，人人都说这一次祭祀可获得千倍功德。萨咖天帝闻之，即收集所有祭火，念诵‘伟大婆罗门祭主’，投之火中，誓不让此火无功。并谓：“我等亦当照此行事，为佛及僧团布施，获无量功德。”于是排水观赏，神色欢喜，犹如有月破空之象。众人见此，称“伟大梵天降临此祭”，轻声议论，布施地界树立供奉，合掌敬礼礼拜，恭敬跪拜。婆罗门问：“你们以何技能行此事？请观看，这乃真梵天亲至接受祭祀。”萨咖天帝来到，立于空中焚祭木材，询问：“此祭主是谁？”众人回应：“尊者，请您收受，您是我们的祭主。”众人携带祭品赴尊者处，询问祭主是谁，如此说。
Tattha puññapekkhānanti puññaṃ icchantānaṃ puññatthikānaṃ. Opadhikaṃ puññanti upadhivipākaṃ puññaṃ. Saṅghe dinnaṃ mahapphalanti ariyasaṅghe dinnaṃ vipphāravantaṃ hoti. Desanāvasāne caturāsītipāṇasahassāni amatapānaṃ piviṃsu. Tato paṭṭhāya manussā sabbāni aggadānāni bhikkhusaṅghassa adaṃsu. Chaṭṭhaṃ.
『积功者』者，是指欲求功德者。所谓功德，乃增上之福报功绩。授受功德的对象称为“宿业果报”。给予僧团者乃尊者僧团，故功德随之增长。讲法结束时，四十八万银币分散于无生净土。之后，人们奉献所有祭火供僧团。第六条。
7. Buddhavandanāsuttavaṇṇanā七、《礼敬佛陀经》注释
§263
263. Sattame uṭṭhehīti uṭṭhaha, ghaṭa, vāyama. Vijitasaṅgāmāti rāgādīnañceva dvādasayojanikassa ca mārabalassa jitattā bhagavantaṃ evaṃ ālapati . Pannabhārāti oropitakhandhakilesābhisaṅkhārabhāra. Pannarasāya rattinti pannarasāya puṇṇamāya rattiṃ. Sattamaṃ.
第263条。第七条名为“起”，意指起立、坛场、努力。所谓战胜内心诸缠累，即克服贪欲等十二种魔力所产生的力量，世尊当时如此论说。“智慧重负”意指覆载于顶的烦恼行蕴负担。“十五夜”指十五个圆满月夜。第七条。
8. Gahaṭṭhavandanāsuttavaṇṇanā八、《在家人礼敬经》注释
§264
264. Aṭṭhame puthuddisāti catasso disā catasso anudisā ca. Bhummāti bhūmivāsino. Cirarattasamāhiteti upacārappanāhi cirarattasamāhitacitte. Vandeti vandāmi. Brahmacariyaparāyaṇeti dasapi vassāni vīsatipi vassāni…pe… saṭṭhipi vassāni āpāṇakoṭikaṃ ekaseyyaṃ ekabhattantiādikaṃ seṭṭhacariyaṃ brahmacariyaṃ caramāneti attho. Puññakarāti catupaccayadānaṃ kusumbhasumanapūjā dīpasahassajālanti evamādipuññakārakā. Sīlavantoti upāsakatte patiṭṭhāya pañcahipi dasahipi sīlehi samannāgatā. Dhammena dāraṃ posentīti umaṅgabhindanādīni akatvā dhammikehi kasigorakkhavaṇijjādīhi puttadāraṃ posenti. Pamukho rathamāruhīti devānaṃ pamukho seṭṭho rathaṃ āruhi. Aṭṭhamaṃ.
第264条。第八条名为“广域”，指四方与四方向。大地意即大地居住者。所谓长期专注是指以持戒、正念等方法，心久住而安定不散。“顶礼”意即恭敬礼拜。奉行梵行者的意思，是经过十年、二十年……六十年修习，一心守持八万戒，如独食一饭的至善行为，行奉慈梵行。善业造成者，指布施花、香及灯火众多等布施之功德。具戒者，指于近事居士中，奉持五戒或十戒。以佛法护持儿女，是指不伤害、不行不善，而以法教养后代。如同天人是最佳乘骑者，亦为众天的首领，八部众等也是仙众的乘骑。第八条。
9. Satthāravandanāsuttavaṇṇanā九、《礼敬导师经》注释
§265
265. Navame bhagavantaṃ namassatīti ekaṃsaṃ uttariyaṃ dukulaṃ katvā, brahmajāṇuko hutvā sirasi añjaliṃ ṭhapetvā namassati. So yakkhoti so sakko. Anomanāmanti sabbaguṇehi omakabhāvassa natthitāya sabbaguṇanemittakehi nāmehi anomanāmaṃ. Avijjāsamatikkamāti catusaccapaṭicchādikāya vaṭṭamūlakaavijjāya samatikkamena. Sekkhāti satta sekkhā. Apacayārāmāti vaṭṭaviddhaṃsane ratā. Sikkhareti sikkhanti. Navamaṃ.
第265条。第九条名为“顶礼世尊”，行者合掌顶礼世尊，以施以至诚尊敬。萨咖即天帝。阿诺曼是多种德性庄严的天名，因无缺少故，名为“阿诺曼”。超越无明，意指依止四圣谛等根本无明破除法。修习七科功课。好施舍与随喜，是依于生起滅法，喜爱解脱的修学。练习即“修行”。第九条。
10. Saṅghavandanāsuttavaṇṇanā十、《礼敬僧团经》注释
§266
266. Dasame ajjhabhāsīti kasmā esa punappunaṃ evaṃ bhāsatīti? Sakkassa kira devarañño saddo madhuro, suphasitaṃ dantāvaraṇaṃ, kathanakāle suvaṇṇakiṅkiṇikasaddo viya niccharati. Taṃ punappunaṃ sotuṃ labhissāmīti bhāsati. Pūtidehasayāti pūtimhi mātusarīre vā, attanoyeva vā sarīraṃ avattharitvā sayanato pūtidehasayā. Nimuggākuṇapamheteti dasamāse mātukucchisaṅkhāte kuṇapasmiṃ ete nimuggā. Etaṃ tesaṃ pihayāmīti etesaṃ etaṃ pihayāmi patthayāmi. Na te saṃ koṭṭhe opentīti na te saṃ santakaṃ dhaññaṃ koṭṭhe pakkhipanti. Na hi etesaṃ dhaññaṃ atthi. Na kumbhīti na kumbhiyaṃ. Na kaḷopiyanti na pacchiyaṃ. Paraniṭṭhitamesānāti paresaṃ niṭṭhitaṃ paraghare pakkaṃ bhikkhācāravattena esamānā gavesamānā. Tenāti evaṃ pariyiṭṭhena. Subbatāti dasapi…pe… saṭṭhipi vassāni susamādinnasundaravatā.
第266条。第十条名为“正言”，为何反复含义相同的话多次说？说天帝所闻言语悦耳清晰，宛如金属铃声入耳。反复聆听，是为令众生共得善闻。净身穷病者，是指净身躺卧者。母腹中所附滞累称为“嵌沉”，意指胎中积滞。护持不使其害，即庇护之意。非藏粮仓，也非将粮投入仓库，因这无粮可藏。非罐、非制作器皿，非放置旁侧。寄居他处者，是指外出托宿他室，从乞士中审核后受供养者。故名“随行护持”。多时的善行等，清净安稳。第十条。
Sumantamantinoti dhammaṃ sajjhāyissāma, dhutaṅgaṃ samādiyissāma, amataṃ paribhuñjissāma, samaṇadhammaṃ karissāmāti evaṃ subhāsitabhāsino. Tuṇhībhūtā samañcarāti tiyāmarattiṃ asanighosena ghositā viya dhammaṃ kathentāpi tuṇhībhūtā samaṃ carantiyeva nāma. Kasmā? Niratthakavacanassābhāvā. Puthumaccā cāti bahusattā ca aññamaññaṃ viruddhā. Attadaṇḍesu nibbutāti paraviheṭhanatthaṃ gahitadaṇḍesu sattesu nibbutā vissaṭṭhadaṇḍā. Sādānesu anādānāti sagahaṇesu sattesu ca bhavayoniādīnaṃ ekakoṭṭhāsassāpi agahitattā agahaṇā. Dasamaṃ.
意为贤明睿智者，将当讲授佛法，勤修苦行，深入不死法，行修道者法。如是善语者。寂静出行是指持续三夜无言无声，如同没有声音宣扬佛法而寂静行为。何以如此？无无益之言存在。众生因彼此相违。除灭我见，是指除断恶业之令怨缘。除受戒是指断除诸恶道果等之诱惑。第十条。
Dutiyo vaggo. · 第二品。
3. Tatiyavaggo
3. 第三品
1. Chetvāsuttavaṇṇanā一、《断除经》注释
§267
267. Tatiyavaggassa paṭhamaṃ vuttatthameva. Paṭhamaṃ.
267。第三品第一偈的释义完全照前所讲内容。第一偈。
2. Dubbaṇṇiyasuttavaṇṇanā2. 丑陋经注释
§268
268. Dutiye dubbaṇṇoti jhāmakhāṇuvaṇṇo. Okoṭimakoti lakuṇḍako mahodaro. Āsaneti paṇḍukambalasilāyaṃ. Kodhabhakkhoti sakkena gahitanāmamevetaṃ. So pana eko rūpāvacarabrahmā, ‘‘sakko kira khantibalena samannāgato’’ti sutvā vīmaṃsanatthaṃ āgato . Avaruddhakayakkhā pana evarūpaṃ saṃvihitārakkhaṃ ṭhānaṃ pavisituṃ na sakkonti. Upasaṅkamīti devānaṃ sutvā ‘‘na sakkā esa pharusena cāletuṃ, nīcavuttinā pana khantiyaṃ ṭhitena sakkā palāpetu’’nti tathā palāpetukāmo upasaṅkami. Antaradhāyīti khantiyaṃ ṭhatvā balavacittīkāraṃ paccupaṭṭhapetvā nīcavuttiyā dassiyamānāya sakkāsane ṭhātuṃ asakkonto antaradhāyi. Na sūpahatacittomhīti ettha sūti nipātamattaṃ, upahatacittomhīti āha. Nāvattena suvānayoti na kodhāvattena suānayo, kodhavase vattetuṃ na sukaromhīti vadati. Na vo cirāhanti voti nipātamattaṃ, ahaṃ ciraṃ na kujjhāmīti vadati. Dutiyaṃ.
268。在第二品中，“du)bbaṇṇa”意为闪光的，光明的；“jhāmakhā”意为明亮、光辉；“anuvaṇṇo”意为光耀的、清晰显现的。 “Okoṭimako”意为气球状的，圆形膨胀的，“lakuṇḍaka”指大肚子的。 “Āsana”指用青蛙皮和石头制成的坐垫。 “Kodhabhakkho”指被萨咖天帝激怒的人，此名称正是此义。 在此文中提到一位色身光明的初禅梵天，他说：“据闻萨咖天帝确实以宽容和力量闻名。”他来到此处是为了进行责问。 然而，这些被阻挡的众生无法进入被保护的安稳处所。 众天得知状况后就进来劝慰说：“他不能用粗暴手段骚扰这里，但因为你有宽容之心，他才可能被遣散。”如此要遣散他。 承诺宽容后，建立起刚强的意志，如今因为粗暴的行为显露，无法停留于被容纳的地方，遂被驱离。 此处“无恶意”“无恶念”分别对应巴利词的单纯词尾，表明此非心中的恶念。 “无怒气而喜悦”意为不是因怒气发作而生愉悦。 “不长久存怨”意指此怒气不会长时间持续，我也不会长期愤怒。 第二偈。
3. Sambarimāyāsuttavaṇṇanā3. 散婆利幻经注释
§269
269. Tatiye ābādhikoti isigaṇena abhisapakāle uppannābādhena ābādhiko. Vācehi manti sace maṃ sambarimāyaṃ vācesi, evamahaṃ tampi tikicchissāmīti vadati. Mā kho tvaṃ, mārisa, vācesīti vināpi tāva sambarimāyaṃ sakko amhe bādhati, yadi pana taṃ jānissati, naṭṭhā mayaṃ, mā attano ekassa atthāya amhe nāsehīti vatvā nivārayiṃsu. Sambarova sataṃ samanti yathā sambaro asurindo māyāvī māyaṃ payojetvā vassasataṃ niraye pakko, evaṃ paccati. Tumhe dhammikāva, alaṃ vo māyāyāti vadati. Kiṃ pana sakko tassa kodhaṃ tikicchituṃ sakkuṇeyyāti? Āma sakkuṇeyya. Kathaṃ? Tadā kira so isigaṇo dharatiyeva, tasmā naṃ isīnaṃ santikaṃ netvā khamāpeyya, evamassa phāsu bhaveyya. Tena pana vañcitattā tathā akatvā pakkantova. Tatiyaṃ.
269。在第三品中，“ābādhika”意为被敌兵攻击时生起的痛苦或困难、障碍者。 用言语劝导时，说：“如果你对我说话激烈，我也要帮助治疗你。” “不可以这样说，魔王，当你用言语恶劣对待我们，萨咖天帝也会阻碍我们。如果他知道这点，我们就没有办法，不要只为自己一个人的利益去因为他而毁灭我们。”他们就这样制止了争吵。 污染百般如同魔鬼一般，如撒谎的蛇般用幻术浇灌，世间难有优秀者，百年深地狱中苦报正好如此。 对你们说：“你们应当守持佛法，莫为欺骗所惑。” 然而，萨咖天帝怎能对付他的怒气呢？是的，他能够。如何？当时敌兵如猛虎一样持武器，所以如果萨咖天帝不把他带到敌兵近处加以惩戒，则会容易放纵他的邪恶行为。 因此他用欺骗之计而没有照实驱除，最终退而远去。 第三偈。
4. Accayasuttavaṇṇanā4. 过失经注释
§270
270. Catutthe sampayojesunti kalahaṃ akaṃsu. Accasarāti atikkami, eko bhikkhu ekaṃ bhikkhuṃ atikkamma vacanaṃ avocāti attho. Yathādhammaṃnappaṭiggaṇhātīti na khamati. Kodho vo vasamāyātūti kodho tumhākaṃ vasaṃ āgacchatu, mā tumhe kodhavasaṃ gamitthāti dīpeti. Mā ca mitte hi vo jarāti ettha hīti nipātamattaṃ, tumhākaṃ mittadhamme jarā nāma mā nibbatti. Bhummatthe vā karaṇavacanaṃ, mittesu vo jarā mā nibbatti, mittabhāvato aññathābhāvo mā hotūti attho. Agarahiyaṃ mā garahitthāti agārayhaṃ khīṇāsavapuggalaṃ mā garahittha. Catutthaṃ.
270。在第四品中，“sampayojesu”意为产生争执。 “atikkara”意为超越、胜过。 有一比库对另一比库说话超过了分寸，意味辱骂彼此，不予接受。 “不要使愤怒纵行”这是在提醒你们不要让怒气增长。 不可以让你们的愤怒支配你们，避免进入怒气的掌控。 其中“不要让友爱衰老”意为不要在朋友的真情中生疏。 就其根本和因缘说，不得使友谊变老，意即友谊的状态不要无常、不坚定。 “不要排斥不愿接受的人”意在警戒善知识或圣者不得嫌弃他人。 第四偈。
5. Akkodhasuttavaṇṇanā5. 无嗔经注释
§271
271. Pañcame mā vo kodho ajjhabhavīti kodho tumhe mā abhibhavi, tumheva kodhaṃ abhibhavatha. Mā ca kujjhittha kujjhitanti kujjhantānaṃ mā paṭikujjhittha. Akkodhoti mettā ca mettāpubbabhāgo ca. Avihiṃsāti karuṇā ca karuṇāpubbabhāgo ca. Atha pāpajanaṃ kodho, pabbatovābhimaddatīti lāmakajanaṃ pabbato viya kodho abhimaddatīti. Pañcamaṃ.
271。在第五品中，“mā vo kodho ajjhabhavi”意为不要使你们的愤怒得以增长，让愤怒掌控你们吧。 “不要去报复那些正愤怒的人”，也就是说，不应以怒还怒。 “akkodho”意即无怒，且为慈心的先行部分。 “avihiṃsa”意即不害生，也为悲心的先行部分。 然后说坏人的愤怒，如同愤怒的山峰一样汹涌，从而指斥恶人的愤怒如山岳般猛烈。 第五偈。
Tatiyo vaggo. · 第三品。
Sakkasaṃyuttavaṇṇanā niṭṭhitā. · 萨咖相应注释完毕。
Iti sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya · 如是，于《相应部注释·显扬精义》中，
Sagāthāvaggavaṇṇanā niṭṭhitā. · 有偈品的解释已竟。
Saṃyuttanikāya-aṭṭhakathāya paṭhamo bhāgo. · 《相应部注释》的第一部分。