5. Bhikkhunīsaṃyuttaṃ · 5. 比库尼相应义注
4. Mārasaṃyuttaṃ4. 魔相应
1. Paṭhamavaggo
1. 第一品
1. Tapokammasuttavaṇṇanā1. 苦行经注释
§137
137. Mārasaṃyuttassa paṭhame uruvelāyaṃ viharatīti paṭividdhasabbaññutaññāṇo uruvelagāmaṃ upanissāya viharati. Paṭhamābhisambuddhoti abhisambuddho hutvā paṭhamaṃ antosattāhasmiṃyeva. Dukkarakārikāyāti chabbassāni katāya dukkarakārikāya. Māro pāpimāti attano visayaṃ atikkamituṃ paṭipanne satte māretīti māro. Pāpe niyojeti, sayaṃ vā pāpe niyuttoti pāpimā. Aññānipissa kaṇho, adhipati, vasavattī, antako, namuci, pamattabandhūtiādīni bahūni nāmāni, idha pana nāmadvayameva gahitaṃ. Upasaṅkamīti – ‘‘ayaṃ samaṇo gotamo ‘muttosmī’ti maññati, amuttabhāvamassa kathessāmī’’ti cintetvā upasaṅkami.
在恶魔相应部第一章，世尊住在乌鲁维拉村。此时，具足一切明了智慧的世尊住于乌鲁维拉村。称为初次正觉者，谓其成就初次正觉已有七十年。所谓苦行者，因行苦行而劳苦六十年。魔者即恶魔，是为摧毁自身所修道者而行，因内心染污故为恶；其称谓有许多，诸如黑暗者、主宰者、统治者、终结者、犹如利刃者、迷惑之伴侣等，此处仅举二名。接近世尊者为礼敬之意，谓：「此乃沙门果德玛，誓言要讲述无上正觉之义。」于是满怀思惟而前来。
Tapokammā apakkammāti tapokammato apakkamitvā. Aparaddhoti ‘‘dūre tvaṃ suddhimaggā’’ti vadati. Amaraṃ tapanti amaratapaṃ amarabhāvatthāya kataṃ lūkhatapaṃ, attakilamathānuyogo. Sabbānatthāvahaṃ hotīti, ‘‘sabbaṃ tapaṃ mayhaṃ atthāvahaṃ na bhavatī’’ti ñatvā. Phiyārittaṃva dhammanīti araññe thale phiyārittaṃ viya. Idaṃ vuttaṃ hoti – yathā araññe thale nāvaṃ ṭhapetvā bhaṇḍassa pūretvā mahājanā abhirūhitvā phiyārittaṃ gahetvā saṃkaḍḍheyyuṃ ceva uppīleyyuṃ ca, so mahājanassa vāyāmo ekaṅguladvaṅgulamattampi nāvāya gamanaṃ asādhento niratthako bhaveyya na anatthāvaho, evameva ahaṃ ‘sabbaṃ amaraṃ tapaṃ anatthāvahaṃ hotī’ti ñatvā vissajjesinti.
脱离苦行者之意，谓从苦行状态中脱出。谓此人因苦行过度被谴责道：「你必须远离正道净土。」所谓不死苦，即是为成就不死境界而修习火焰苦行，内心苦难烦恼倍加。知晓此苦行无法利益一切，故断念。譬如旷野之地露置舟船，虽装满财物，但若众多盗贼聚集，取财掠劫，沉没舟船无济于事；同样，此人明知所行非益，故舍弃不死苦行。
Idāni taṃ amaraṃ tapaṃ pahāya yena maggena buddho jāto, taṃ dassento sīlantiādimāha . Tattha sīlanti vacanena sammāvācākammantājīvā gahitā, samādhinā sammāvāyāmasatisamādhayo, paññāya sammādiṭṭhisaṅkappā. Maggaṃ bodhāya bhāvayanti imaṃ aṭṭhaṅgikameva ariyamaggaṃ bodhatthāya bhāvayanto. Ettha ca bodhāyāti maggatthāya. Yathā hi yāgutthāya yāgumeva pacanti, pūvatthāya pūvameva pacanti, na aññaṃ kiñci karonti, evaṃ maggameva maggatthāya bhāveti. Tenāha ‘‘maggaṃ bodhāya bhāvaya’’nti. Paramaṃ suddhinti arahattaṃ. Nihatoti tvaṃ mayā nihato parājito. Paṭhamaṃ.
但如今舍弃此不死苦行，佛陀已生，传示八正道之要义。所谓戒者，是持守正语、正业、正命；定者，是修习正精进、正念、正定；慧者，是具正见与正思惟。谓修习八支圣道者，正如烹饪以正器火候，未尝偏离，亦不增减；故称之为成就八支道，以达觉悟之目的。此处谓成就正觉，是指究竟阿拉汉果位。你说我被击败了，是第一章也。
2. Hatthirājavaṇṇasuttavaṇṇanā2. 象王经注释
§138
138. Dutiye rattandhakāratimisāyanti rattiṃ andhabhāvakārake mahātame caturaṅge tamasi. Abbhokāse nisinno hotīti gandhakuṭito nikkhamitvā caṅkamanakoṭiyaṃ pāsāṇaphalake mahācīvaraṃ sīse ṭhapetvā padhānaṃ pariggaṇhamāno nisinno hoti.
第二品，夜间黑暗时分，漆黑如墨，暗度极深，四足动物卧于黑暗之中。世尊坐于洞穴入口处。离开香炉，盘坐于石堆之上，披着大袈裟，身体正直，专心致志地坐着。
Nanu ca tathāgatassa abhāvito vā maggo, appahīnā vā kilesā, appaṭividdhaṃ vā akuppaṃ, asacchikato vā nirodho natthi, kasmā evamakāsīti? Anāgate kulaputtānaṃ aṅkusatthaṃ. ‘‘Anāgate hi kulaputtā mayā gatamaggaṃ āvajjitvā abbhokāsavāsaṃ vasitabbaṃ maññamānā padhānakammaṃ karissantī’’ti sampassamāno satthā evamakāsi. Mahāti mahanto. Ariṭṭhakoti kāḷako. Maṇīti pāsāṇo. Evamassa sīsaṃ hotīti evarūpaṃ tassa kāḷavaṇṇaṃ kūṭāgārappamāṇaṃ mahāpāsāṇasadisaṃ sīsaṃ hoti.
难道如来没有吗？道没有消灭吗？烦恼没有被清除吗？寂灭没有达到吗？为什么会这样呢？是为了将来为世间生灵导引出路。谓将来有人，将来众生被导入我所示教之道，住于洞穴入口，专注勤修佛法行持。于是，世尊显示如此状态。大者为伟大，荒芜者谓为黑色，石头谓为岩石。此处描绘世尊坐于如大石屋般巨石前，头虽黑色但稳固安详。
Subhāsubhanti dīghamaddhānaṃ saṃsaranto sundarāsundaraṃ vaṇṇaṃ katvā āgatosīti vadati. Atha vā saṃsaranti saṃsaranto āgacchanto. Dīghamaddhānanti vasavattiṭṭhānato yāva uruvelāya dīghamaggaṃ, pure bodhāya vā chabbassāni dukkarakārikasamayasaṅkhātaṃ dīghakālaṃ. Vaṇṇaṃ katvā subhāsubhanti sundarañca asundarañca nānappakāraṃ vaṇṇaṃ katvā anekavāraṃ mama santikaṃ āgatosīti attho. So kira vaṇṇo nāma natthi, yena vaṇṇena māro vibhiṃsakatthāya bhagavato santikaṃ na āgatapubbo. Tena taṃ bhagavā evamāha. Alaṃ te tenāti alaṃ tuyhaṃ etena māravibhiṃsākāradassanabyāpārena. Dutiyaṃ.
「美丑者」是指在漫长的时期中漂泊流转，描写了美好与不美之间的色相。其义涵盖『在此教法中』从银河座存在地至乌鲁维拉一带，漫长道路延展，从前佛陀觉悟至六十年间皆为艰难时刻，称为漫长时间。『色相』指分别为美与丑各色不同，反复多次来到我处，此为其含义。因这色相不可得，摩罗为害佛陀而未曾现前。由此佛陀如是说：“依此言，‘色相’为不可得，我为你说明此摩罗作乱现象。”第二。
3. Subhasuttavaṇṇanā3. 苏跋经注释
§139
139. Tatiye susaṃvutāti supihitā. Na te māravasānugāti, māra, te tuyhaṃ vasānugā na honti. Na te mārassa baddhagūti te tuyhaṃ mārassa baddhacarā sissā antevāsikā na honti. Tatiyaṃ.
第139条「第三，善守者」意味完备护持者。非指随从魔王，魔啊，你非其属随从者。亦非魔为奴属，因你之弟子非为魔奴仆或受其服从者。第三。
4. Paṭhamamārapāsasuttavaṇṇanā4. 第一魔索经注释
§140
140. Catutthe yoniso manasikārāti upāyamanasikārena. Yoniso sammappadhānāti upāyavīriyena kāraṇavīriyena. Vimuttīti arahattaphalavimutti. Ajjhabhāsīti ‘‘ayaṃ attanā vīriyaṃ katvā arahattaṃ patvāpi na tussati, idāni aññesampi ‘pāpuṇāthā’ti ussāhaṃ karoti, paṭibāhessāmi na’’nti cintetvā abhāsi.
第140条「第四，善思惟」指以正确念处为辅佐、以正精进为因缘之精进。『解脱』意指阿拉汉果的自在解脱。今言论：“此人以自力修习精进得阿拉汉，虽已成就，仍不满足，现为他人勉励‘当获彼果’，意图兴起努力，誓言不退转。”
Mārapāsenāti kilesapāsena. Ye dibbā ye ca mānusāti ye dibbā kāmaguṇasaṅkhātā mānusā kāmaguṇasaṅkhātā ca mārapāsā nāma atthi, sabbehi tehi tvaṃ baddhoti vadati. Mārabandhanabaddhoti mārabandhanena baddho, mārabandhane vā baddho. Na me samaṇa mokkhasīti samaṇa tvaṃ mama visayato na muccissasi. Catutthaṃ.
「魔锁者」指烦恼锁链。无论天人或人中，凡由欲乐习气缠织者，即称魔锁。由此众锁，谓你为缚者。缚魔锁者，或说为被魔所缚。‘我非出家者获自由’，意指你做为出家人，未必能得自在解脱。第四。
5. Dutiyamārapāsasuttavaṇṇanā5. 第二魔索经注释
§141
141. Pañcame muttāhanti mutto ahaṃ. Purimaṃ suttaṃ antovasse vuttaṃ, idaṃ pana pavāretvā vuṭṭhavassakāle. Cārikanti anupubbagamanacārikaṃ. (Pavāretvā) divase divase yojanaparamaṃ gacchantā carathāti vadati. Mā ekena dveti ekamaggena dve janā mā agamittha. Evañhi gatesu ekasmiṃ dhammaṃ desente, ekena tuṇhībhūtena ṭhātabbaṃ hoti. Tasmā evamāha.
第141条「第五，解脱者」指已获自由者。前经内外部已宣说，今则以公开行走者为例，日行日进极远百里，不论一处或两处，人数或双倍，勿令多方分散。于是讲述一途精进，独立坚住，故佛言如是。
Ādikalyāṇanti ādimhi kalyāṇaṃ sundaraṃ bhaddakaṃ. Tathā majjhapariyosānesu. Ādimajjhapariyosānañca nāmetaṃ sāsanassa ca desanāya ca vasena duvidhaṃ. Tattha sāsanassa sīlaṃ ādi, samathavipassanāmaggā majjhaṃ, phalanibbānāni pariyosānaṃ. Sīlasamādhayo vā ādi , vipassanāmaggā majjhaṃ, phalanibbānāni pariyosānaṃ. Sīlasamādhivipassanā vā ādi, maggo majjhaṃ, phalanibbānāni pariyosānaṃ. Desanāya pana catuppadikāya gāthāya tāva paṭhamapādo ādi, dutiyatatiyā majjhaṃ, catuttho pariyosānaṃ. Pañcapadachappadānaṃ paṭhamapādo ādi, avasānapādo pariyosānaṃ, avasesā majjhaṃ. Ekānusandhikasuttassa nidānaṃ ādi, ‘‘idamavocā’’ti pariyosānaṃ, sesaṃ majjhaṃ. Anekānusandhikassa majjhe bahūpi anusandhi majjhameva, nidānaṃ ādi, ‘‘idamavocā’’ti pariyosānaṃ.
「始为善者」指开端美好、吉祥。其言及中末段。此教法及说法之因缘，有两类区分：其一是教法之律为始端，止观道为中段，果实涅槃为结束。律定与禅定为起始，观慧为其中，涅槃为完成。或律禅慧三者为始，止观为中，果位为终。讲说则以四句偈为略说：第一句为始，第二、三句为中，第四句为终。五句偈为起始，结句为末，余句为中。单讲缘起经典，在于“此言”为始，结束为终，多讲经缘起时，中心多为多处衔接，起句为“此言”，终句为结束。
Sātthanti sātthakaṃ katvā desetha. Sabyañjananti byañjanehi ceva padehi ca paripūraṃ katvā desetha. Kevalaparipuṇṇanti sakalaparipuṇṇaṃ. Parisuddhanti nirupakkilesaṃ. Brahmacariyanti sikkhattayasaṅgahaṃ sāsanabrahmacariyaṃ. Pakāsethāti āvikarotha.
「具意义者」者，应当说明具意义之义加以宣说。造具象者，则须使具象之义与词句俱圆满后加以阐释。仅论圆满者，则专指全然圆满之义。而「清净者」则谓无染垢之义。「梵行者」者，是指集修习教法梵行之法事。「阐明」者，谓引生显之义。
Apparajakkhajātikāti paññācakkhumhi appakilesarajasabhāvā, dukūlasāṇiyā paṭicchannā viya catuppadikagāthāpariyosāne arahattaṃ pattuṃ samatthā santīti attho. Assavanatāti assavanatāya. Parihāyantīti alābhaparihāniyā dhammato parihāyanti. Senānigamoti paṭhamakappikānaṃ senāya niviṭṭhokāse patiṭṭhitagāmo, sujātāya vā pitu senānī nāma nigamo. Tenupasaṅkamissāmīti nāhaṃ tumhe uyyojetvā pariveṇādīni kāretvā upaṭṭhākādīhi paricariyamāno viharissāmi, tiṇṇaṃ pana jaṭilānaṃ aḍḍhuḍḍhāni pāṭihāriyasahassāni dassetvā dhammameva desetuṃ upasaṅkamissāmīti. Tenupasaṅkamīti, ‘‘ayaṃ samaṇo gotamo mahāyuddhaṃ vicārento viya, ‘mā ekena dve agamittha, dhammaṃ desethā’ti saṭṭhi jane uyyojeti, imasmiṃ pana ekasmimpi dhammaṃ desente mayhaṃ cittassādaṃ natthi, evaṃ bahūsu desentesu kuto bhavissati, paṭibāhāmi na’’nti cintetvā upasaṅkami. Pañcamaṃ.
「无过失等出生者」意谓在睿智眼中，性质本无染垢，虽被如柔毛沾污似的阻隐。于四句诗节末能够证得阿拉汉果位，意即能令此生灭垢，故名之。所谓「漏」者，指烦恼之漏也。「断除者」者，谓以法断除得失之障碍。「军团首领」乃是第一批飞鸟群中处于巢穴之地的军队首领，亦名为寿优良之父首领。谓言「我将亲近前往」非谓「我当起身招呼人等搭建棚舍服侍」，而是于三种复杂难事的利害交错中，显现如行使百千法力以宣说法义致力亲近前往。谓「亲近」者，意谓「此比库果德玛孤独行者，将如审阅大战之将，自言勿以一二人近身，勿独自宣说法义；因我心无所依造，众多宣法者间又有差别，若众多时怎会有我心依？所以我不来」，于是思虑如此而前往亲近。第五。
6. Sappasuttavaṇṇanā六、蛇经注释
§142
142. Chaṭṭhe soṇḍikākilañjanti surākārakānaṃ piṭṭhapattharaṇakakilañjaṃ. Kosalikā kaṃsapātīti kosalarañño rathacakkappamāṇā paribhogapāti . Gaḷagaḷāyanteti gajjante. Kammāragaggariyāti kammāruddhanapaṇāḷiyā. Dhamamānāyāti bhastavātena pūriyamānāya. Iti viditvāti – ‘‘samaṇo gotamo padhānamanuyutto sukhena nisinno, ghaṭṭayissāmi na’’nti vuttappakāraṃ attabhāvaṃ māpetvā niyāmabhūmiyaṃ ito cito ca sañcarantaṃ vijjulatālokena disvā, ‘‘ko nu kho eso satto’’ti? Āvajjento, ‘‘māro aya’’nti evaṃ viditvā.
一百四十二。第六节中说「污秽盖满」，是指酒鬼们身后满布污秽遮盖。所谓「迦萨利女王乘坐战车」是指迦萨利王后乘用车轮战车出行之义。所谓「嘎啦嘎啦者」谓咆哮吼叫之声。「铁匠锻打」者，是说铁匠敲击发出声响。「氛积集聚」者，乃指尘埃、尘土吹拂聚集。此谓「知晓者」即「比库果德玛与众僧随走却无喜悦之意，心言我不投身此地，免遭烦恼，而见其地理清净，自问‘此乃何物生?’，遂谓魔来，因而知晓。」
Suññagehānīti suññāgārāni. Seyyāti seyyatthāya. Ṭhassāmi caṅkamissāmi nisīdissāmi nipajjissāmīti etadatthāya yo suññāgārāni sevatīti attho. So muni attasaññatoti so buddhamuni hatthapādakukkuccābhāvena saṃyatattabhāvo. Vossajja careyya tattha soti so tasmiṃ attabhāve ālayaṃ nikantiṃ vossajjitvā pahāya careyya. Patirūpaṃ hi tathāvidhassa tanti tādisassa taṃsaṇṭhitassa buddhamunino taṃ attabhāve nikantiṃ vossajjitvā caraṇaṃ nāma patirūpaṃ yuttaṃ anucchavikaṃ.
「空舍者」意谓空无所住的居所。「卧具者」谓供人卧息之物。曰：「我将站立行走、坐息安稳、卧息休养」，即谛如言语之义，谓于空舍中行住坐卧是也。谓此比库果德玛如手足抚摩自安之象，饰于约束自己，自制安静之体态。若安然安住舍所，即舍而行，此谓俗谛中有相对之依，如此果德玛在趣出进入舍居中，舍所在对身相功用不可离弃。
Carakāti sīhabyagghādikā sañcaraṇasattā. Bheravāti saviññāṇakaaviññāṇakabheravā. Tattha saviññāṇakā sīhabyagghādayo, aviññāṇakā rattibhāge khāṇuvammikādayo. Tepi hi tasmiṃ kāle yakkhā viya upaṭṭhahanti, rajjuvalliyādīni sabbāni sappā viya upaṭṭhahanti. Tatthāti tesu bheravesu suññāgāragato buddhamuni lomacalanamattakampi na karoti.
「行者」者，意谓狮、豹等类行走众生。「怖惧」者，谓虽有分别识与无分别识之恐惧感。于彼地中，分别识者如狮与豹等，非分别识者则如夜中潜伏之穴居毒蛇。此时如同夜叉鬼护卫，绳索等宛若毒刺一样团团环绕。谓于此恐怖之处，果德玛至空舍时，甚至一丝毛发之动摇如微小寒意也不起。
Idāni aṭṭhānaparikappaṃ dassento nabhaṃ phaleyyātiādimāha. Tattha phaleyyāti kākapadaṃ viya hīrahīraso phaleyya. Caleyyāti pokkharapatte vātāhato udakabindu viya caleyya. Sallampi ce urasi pakappayeyyunti tikhiṇasattisallaṃ cepi urasmiṃ cāreyeyyuṃ. Upadhīsūti khandhūpadhīsu. Tāṇaṃ na karontīti tikhiṇe salle urasmiṃ cāriyamāne bhayena gumbantarakandarādīni pavisantā tāṇaṃ karonti nāma. Buddhā pana samucchinnasabbabhayā evarūpaṃ tāṇaṃ nāma na karonti. Chaṭṭhaṃ.
今当详细述说八处法门及其遍满云天的比喻。所谓比喻「果实」者，譬如秃鹰口中滴下的唾液。谓「运动」者，象如莲叶之上因风吹动水珠而流转。谓「刺」者，若敏锐小刺寄附于肌肤上行走痛感。所谓「脉络」者，是指体内的筋脉经脉。谓「刺不作」者，意谓当敏锐刺物附着于肌肤上而行时，因恐惧而避入空舍其中，不造作刺伤。然佛陀因断除了所有恐怖，即使此类刺物亦不作伤害。第六。
7. Supatisuttavaṇṇanā七、安眠经注释
§143
143. Sattame pāde pakkhāletvāti utugāhāpanatthaṃ dhovitvā. Buddhānaṃ pana sarīre rajojallaṃ na upalimpati, udakampi pokkharapatte pakkhittaṃ viya vivaṭṭitvā gacchati. Apica kho dhotapādake gehe pāde dhovitvā pavisanaṃ pabbajitānaṃ vattaṃ. Tattha buddhānaṃ vattabhedo nāma natthi, vattasīse pana ṭhatvā dhovanti. Sace hi tathāgato neva nhāyeyya, na pāde dhoveyya, ‘‘nāyaṃ manusso’’ti vadeyyuṃ. Tasmā manussakiriyaṃ amuñcanto dhovati. Sato sampajānoti soppapariggāhakena satisampajaññena samannāgato. Upasaṅkamīti samaṇo gotamo sabbarattiṃ abbhokāse caṅkamitvā gandhakuṭiṃ pavisitvā niddāyati, ativiya sukhasayito bhavissati, ghaṭṭayissāmi nanti cintetvā upasaṅkami.
第143节。第七足（段落）中，先将衣服洗净以除去污秽。佛身虽受污浊水染污却不被玷污，如水流过莲花叶面虽被泼洒却旋即流散。即使在家用已洗净的脚洗脚，亦是出家人生活的一部分。此处并无佛与普通规则的差别，唯有头顶部分须专门清洗。若如来不沐浴也不洗脚，世人便会说“此非人类”。因此，为不违背世间习惯而洗浴。这里“有念正知”意指配备觉知与正念的细致保持。进舍时，沙门果德玛心无杂念，巡视室内，进入香室休息，将获得极为安乐的姿势，打算敷膏，心中思索后而进舍。
Kiṃ soppasīti kiṃ supasi, kiṃ soppaṃ nāmidaṃ tavāti vadati. Kiṃ nu soppasīti kasmā nu supasi? Dubbhago viyāti mato viya, visaññī viya ca. Suññamagāranti suññaṃ me gharaṃ laddhanti soppasīti vadati. Sūriye uggateti sūriyamhi uṭṭhite. Idāni hi aññe bhikkhū sammajjanti , pānīyaṃ upaṭṭhapenti, bhikkhācāragamanasajjā bhavanti, tvaṃ kasmā soppasiyeva.
何谓“有念”？何谓“正念”？“正念”是此义。“你说何为正念？”又为何称为“有念”？正念如同迷途者所持的明灯，具有了悟之力。有人说“我家空无一物”，这是正念的表现。日出时为日的升起。如今其他比库都庄重肃然，端正拿水，准备出家之路，汝何以独称正念？
Jālinīti tayo bhave ajjhottharitvā ṭhitena ‘‘ajjhattikassupādāya aṭṭhārasataṇhāvicaritānī’’tiādinā (vibha. 842) tena tena attano koṭṭhāsabhūtena jālena jālinī. Visattikāti rūpādīsu tattha tattha visattatāya visamūlatāya visaparibhogatāya ca visattikā. Kuhiñci netaveti katthaci netuṃ. Sabbūpadhi parikkhayāti sabbesaṃ khandhakilesābhisaṅkhārakāmaguṇabhedānaṃ upadhīnaṃ parikkhayā. Kiṃ tavettha, mārāti, māra, tuyhaṃ kiṃ ettha? Kasmā tvaṃ uṇhayāguyaṃ nilīyituṃ asakkontī khuddakamakkhikā viya antanteneva ujjhāyanto āhiṇḍasīti. Sattamaṃ.
所谓篱笆，是指三种现象合成，用来隔断内境，起防护作用。文中称“内心不善业起十八种渴爱行”，以此为本筑篱，寓意篱笆。所谓不净（不洁）即形色等上出现的不整齐、不根正、不合理现象。何处净？有时净是指无污。有时净是指破除一切堕落行为，清除所有烦恼染污。“摩罗”，摩罗啊，你为何对净之事如此无能动？宛如饥饿小蜂无力进食，在如炽火烈焰般的情境中痛苦蠕动，专来伤害之。这是第七足。
8. Nandatisuttavaṇṇanā八、欢喜经注释
§144
144. Aṭṭhamaṃ devatāsaṃyutte vuttatthameva. Aṭṭhamaṃ.
第144节。有关天众部分之解释，义同前述。第八足。
9. Paṭhamaāyusuttavaṇṇanā九、第一寿命经注释
§145
145. Navame appaṃ vā bhiyyoti bhiyyo jīvanto aparaṃ vassasataṃ jīvituṃ na sakkoti, paṇṇāsaṃ vā saṭṭhi vā vassāni jīvati. Ajjhabhāsīti samaṇo gotamo ‘‘manussānaṃ appamāyū’’ti katheti, dīghabhāvamassa kathessāmīti paccanīkasātatāya abhibhavitvā abhāsi.
第145节。或多或少，活着的人不能长寿至他年百岁，有的人只能活五六十年。称“寿命短”，沙门果德玛说“人类寿命有限”，并以此不断提醒我们要认识常理。以此为因，长久论述此义。
Nanaṃ hīḷeti taṃ āyuṃ ‘‘appakamida’’nti na hīḷeyya. Khīramatto vāti yathā daharo kumāro uttānaseyyako khīraṃ pivitvā dukūlacumbaṭake nipanno asaññī viya niddāyati, kassaci āyuṃ appaṃ vā dīghaṃ vāti na cinteti, evaṃ sappuriso. Careyyādittasīso vāti āyuṃ parittanti ñatvā pajjalitasīso viya careyya. Navamaṃ.
有人认为寿命会减少，说“寿命短”，这样想不会使寿命减少。犹如幼童吃完奶躺卧，不觉察人为伤害。有人不思考寿命长短，正如贤者一般。若知晓烧伤之痛，亦不会傍火而立。第九足。
10. Dutiyaāyusuttavaṇṇanā十、第二寿命经注释
§146
146. Dasame nemīva rathakubbaranti yathā divasaṃ gacchantassa rathassa cakkanemi kubbaraṃ anupariyāyati na vijahati, evaṃ āyu anupariyāyatīti. Dasamaṃ.
第146。就如日行时车轮轴中间的轮缘一圈不间断地旋转不停，生命亦如是持续不断地轮转。此为第十。
Paṭhamo vaggo. · 第一品。
2. Dutiyavaggo
2. 第二品
1. Pāsāṇasuttavaṇṇanā1. 石经注释
§147
147. Dutiyavaggassa paṭhame nisinnoti pubbe vuttanayeneva padhānaṃ pariggaṇhanto nisinno. Māropissa sukhanisinnabhāvaṃ ñatvā ghaṭṭayissāmīti upasaṅkamanto. Padālesīti pabbatapiṭṭhe ṭhatvā pavijjhi. Pāsāṇā nirantarā aññamaññaṃ abhihanantā patanti. Kevalanti sakalaṃ. Sabbanti tasseva vevacanaṃ. Paṭhamaṃ.
第147。第二品开头处，他端坐而立，心念先前所说，满足于所获之主要条件而坐。即使不邀请，他亦知晓安稳坐卧的状态，将要闭口不言，乃至前来。所谓脚迹者，是指立于山嶺边缘而进入森林中。石块彼此不断互相撞击坠落。所谓“全部”，指全部的意义。以上为第一。
2. Kinnusīhasuttavaṇṇanā2. 狮子经注释
§148
148. Dutiye vicakkhukammāyāti parisāya paññācakkhuṃ vināsetukamyatāya. Buddhānaṃ panesa paññācakkhuṃ vināsetuṃ na sakkoti, parisāya bheravārammaṇaṃ sāvento vā dassento vā sakkoti. Vijitāvī nu maññasīti kiṃ nu tvaṃ ‘‘vijitavijayo aha’’nti maññasi? Mā evaṃ maññi, natthi te jayo. Parisāsūti, aṭṭhasu parisāsu. Balappattāti dasabalappattā. Dutiyaṃ.
第148。第二，则谓“智慧之眼”，意指为灭除集会中存有的智慧之眼之欲求。诸佛不可能灭除世间智慧之眼，惟有对集会展示威严庄重之色，方能令其稍作收敛。你岂能认为已经胜利？别妄想，你尚未得胜。所谓集会，是八个集会。所谓力量成熟，即十种力量成熟。以上为第二。
3. Sakalikasuttavaṇṇanā3. 碎片经注释
§149
149. Tatiye mandiyā nūti mandabhāvena momūhabhāvena. Udāhu kāveyyamattoti udāhu yathā kavi kabbaṃ cintento tena kabbakaraṇena matto sayati, evaṃ sayasi. Sampacurāti bahavo. Kimidaṃ soppase vāti kasmā idaṃ soppaṃ soppasiyeva? Atthaṃ sameccāti atthaṃ samāgantvā pāpuṇitvā. Mayhaṃ hi asaṅgaho nāma saṅgahavipanno vā attho natthi. Sallanti tikhiṇaṃ sattisallaṃ. Jaggaṃ na saṅketi yathā ekacco sīhapathādīsu jagganto saṅkati, tathā ahaṃ jaggantopi na saṅkāmi. Napi bhemi sottunti yathā ekacco sīhapathādīsuyeva supituṃ bhāyati, evaṃ ahaṃ supitumpi na bhāyāmi. Nānutapanti māmanti yathā ācariyassa vā antevāsikassa vā aphāsuke jāte uddesaparipucchāya ṭhitattā antevāsiṃ rattindivā atikkamantā anutapanti, evaṃ maṃ nānutapanti. Na hi mayhaṃ kiñci apariniṭṭhitakammaṃ nāma atthi. Tenevāha hāniṃ na passāmi kuhiñci loketi. Tatiyaṃ.
第149。第三，所谓愚钝乃因愚僧迷惑。譬如醉酒者，犹如诗人着迷，沉醉于诗作之中，如是而卧。所谓众多，指众多之说。彼云“这为何是长辈？”为何称其为长辈？是因其通达实义，得至义理。我确实无怨无憾，也未有积累的过失。众生多黠如刺猬之刺。我卧而不忧，就如某些人在狮子路径上行走亦无恐惧，因而我也不恐惧安卧。亦不忏悔，如同师长或别住高僧心怀明智，既不反悔，昼夜间不断观察意境变动，故而我不引悔。盖因我无有待完成之未竟行为。我从未见踪迹受损。以上为第三。
4. Patirūpasuttavaṇṇanā4. 相似经注释
§150
150. Catutthe anurodhavirodhesūti rāgapaṭighesu. Mā sajjittho tadācaranti evaṃ dhammakathaṃ ācaranto mā laggi. Dhammakathaṃ kathentassa hi ekacce sādhukāraṃ dadanti, tesu rāgo uppajjati. Ekacce asakkaccaṃ suṇanti, tesu paṭigho uppajjati. Iti dhammakathiko anurodhavirodhesu sajjati nāma. Tvaṃ evaṃ mā sajjitthoti vadati. Yadaññamanusāsatīti yaṃ aññaṃ anusāsati, taṃ. Sambuddho hitānukampī hitena anupakampati. Yasmā ca hitānukampī , tasmā anurodhavirodhehi vippamutto tathāgatoti. Catutthaṃ.
第150。第四，谓在贪瞋烦恼中，所生的请求与反对。不要苛责彼时行为，亦不要趁此宣讲佛法。因为对讲解佛法者，会有人赞赏，此中生起贪爱；亦有人不喜，生瞋恨。故此讲法者自处于请求与反对之态，称为“苛责”。你当说“我不必苛责”。所谓遵从教导，即是从他处所学的教诲。佛以慈悲为怀，不折损他人善利。由其慈悲故，亦超越请求与反对，证得如来。以上为第四。
5. Mānasasuttavaṇṇanā5. 意经注释
§151
151. Pañcame ākāse carantepi bandhatīti antalikkhacaro. Pāsoti rāgapāso. Mānasoti manasampayutto. Pañcamaṃ.
第五讲：即使在天空中游走，也称为『天空行者』。束缚称为绳索。心意就是与心相联接。第五者。
6. Pattasuttavaṇṇanā6. 钵经注释
§152
152. Chaṭṭhe pañcannaṃ upādānakkhandhānaṃ upādāyāti pañca upādānakkhandhe ādiyitvā, sabhāvasāmaññalakkhaṇavasena nānappakārato vibhajitvā dassento. Sandassetīti khandhānaṃ sabhāvalakkhaṇādīni dasseti. Samādapetīti gaṇhāpeti. Samuttejetīti samādānamhi ussāhaṃ janeti. Sampahaṃsetīti paṭividdhaguṇena vodāpeti jotāpeti. Aṭṭhiṃ katvāti atthikaṃ katvā, ‘‘ayaṃ no adhigantabbo attho’’ti evaṃ sallakkhetvā tāya desanāya atthikā hutvā. Manasi katvāti citte ṭhapetvā. Sabbacetaso samannāharitvāti sabbena tena kammakārakacittena samannāharitvā. Ohitasotāti ṭhapitāsotā. Abbhokāse nikkhittāti otāpanatthāya ṭhapitā.
第152讲：第六讲中曾说及五种取蕴的取。此处对五取蕴的起始加以说明，分别以其自然特性及普遍特征作多方面区分展现，表明诸蕴显现诸自然特性等。所谓显现，即显示蕴的自然特性等。摄取，即把持。激发，即在把持中生起精进。照耀，即用反对性质让其燃燃发光。作拾掇，即确定其意义，说到“此义为我等所应得”，由此表明对法理的意义已经确立。注入内心，即深植于心。具备全心，即以全部造作心带摄。称为置放，是放置的意思。降入空中，是为了摒弃烦恼而放置。
Rūpaṃ vedayitaṃ saññānti, ete rūpādayo tayo khandhā. Yañca saṅkhatanti iminā saṅkhārakkhandho gahito. Evaṃ tattha virajjatīti ‘‘eso ahaṃ na homi, etaṃ mayhaṃ na hotī’’ti passanto evaṃ tesu khandhesu virajjati. Khemattanti khemībhūtaṃ attabhāvaṃ. Iminā phalakkhaṇaṃ dasseti. Anvesanti bhavayonigatiṭhitisattāvāsasaṅkhātesu sabbaṭṭhānesu pariyesamānā. Nājjhagāti na passīti. Chaṭṭhaṃ.
色、受、想分属三界之色蕴等三蕴。因彼所集聚，构成行蕴。依此观照诸蕴，所以在此五蕴中生起出离情志，谓“此非我，我不属于此”，谓之于此诸蕴净除。称为安稳，是安定恒有的自身状态。借此标志表现，探求诸有之生起、存续及衰退，普遍寻遍各处，无所遗漏。第六讲。
7. Chaphassāyatanasuttavaṇṇanā第七《六触处经》注释
§153
153. Sattame phassāyatanānanti sañjātisamosaraṇaṭṭhena chadvārikassa phassassa āyatanānaṃ. Bhayabheravaṃ saddanti meghadundubhiasanipātasaddasadisaṃ bhayajanakaṃ saddaṃ. Pathavī maññe undrīyatīti ayaṃ mahāpathavī paṭapaṭasaddaṃ kurumānā viya ahosi. Ettha loko vimucchitoti etesu chasu ārammaṇesu loko adhimucchito. Māradheyyanti mārassa ṭhānabhūtaṃ tebhūmakavaṭṭaṃ. Sattamaṃ.
第153讲：第七讲所谓触根，即由六门产生的感触。其声似聚集雷鸣电闪的恐怖声音，令人畏惧。譬如地震，仿若大地发出隆隆声。此时四天下地得到释放，即四大本性松解。魔鬼生于彼地，作其境界之主。第七讲。
8. Piṇḍasuttavaṇṇanā第八《团食经》注释
§154
154. Aṭṭhame pāhunakāni bhavantīti tathārūpe nakkhatte tattha tattha pesetabbāni pāhunakāni bhavanti, āgantukapaṇṇākāradānāni vā. Sayaṃcaraṇadivase samavayajātigottā kumārakā tato tato sannipatanti. Kumārikāyopi attano attano vibhavānurūpena alaṅkatā tahaṃ tahaṃ vicaranti. Tatra kumārikāyopi yathārucikānaṃ kumārakānaṃ paṇṇākāraṃ pesenti, kumārakāpi kumārikānaṃ aññasmiṃ asati antamaso mālāguḷenapi parikkhipanti. Anvāviṭṭhāti anu āviṭṭhā. Taṃdivasaṃ kira pañcasatā kumārikāyo uyyānakīḷaṃ gacchantiyo paṭipathe satthāraṃ disvā chaṇapūvaṃ dadeyyuṃ. Satthā tāsaṃ dānānumodanatthaṃ pakiṇṇakadhammadesanaṃ deseyya, desanāpariyosāne sabbāpi sotāpattiphale patiṭṭhaheyyuṃ. Māro tāsaṃ sampattiyā antarāyaṃ karissāmīti anvāvisi. Pāḷiyaṃ pana mā samaṇo gotamo piṇḍamalatthāti ettakaṃyeva vuttanti.
第154讲：第八讲所谓守护者，指那些因星宿状况而分布于各处的守护者，他们可能是外来的贤者或护法。一方之子弟聚集生于同处，于庆典之日汇集。女儿亦依其各自的光彩妆饰，自在游行。各自以其所爱之装饰赠予他们所钟爱的子弟，亦或以珍珠串项链抛洒于其余子弟。所谓随从，指陪随者。传说五百年间，这些女儿多次在园中游行，对导师敬献礼品。导师为庆祝其布施与赞叹，讲授殊胜之法，讲法毕后使诸人坚定于初果。魔为其利益，寻求障碍。巴利语中有言：“圣者果德玛，也是乞食用饭。”
Kiṃ pana satthā mārāvaṭṭanaṃ ajānitvā paviṭṭhoti? Āma ajānitvā. Kasmā? Anāvajjanatāya. Buddhānañhi – ‘‘asukaṭṭhāne bhattaṃ labhissāma, na labhissāmā’’ti āvajjanaṃ na ananucchavikaṃ. Paviṭṭho pana manussānaṃ upacārabhedaṃ disvā, ‘‘kiṃ ida’’nti? Āvajjento ñatvā, ‘‘āmisatthaṃ mārāvaṭṭanaṃ bhindituṃ ananucchavika’’nti abhinditvāva nikkhanto.
然而，导师为何进入魔狱而不自知呢？诚然是不自知。为何不自知？由于无染净故。佛者曾教导：“于污秽处不会得食，不可获得。”毋宁说他未察觉魔狱的分界。当初进入，见人众别，思量“此为何处？”察觉界限后，知“这是魔狱之境，不能久留”，于是不违法理，破魔狱执着而出离。
Upasaṅkamīti amittavijayena viya tuṭṭho sakalagāme kaṭacchumattampi bhattaṃ alabhitvā gāmato nikkhamantaṃ bhagavantaṃ gāmiyamanussavesena upasaṅkami. Tathāhaṃ karissāmīti idaṃ so musā bhāsati. Evaṃ kirassa ahosi – ‘‘mayā evaṃ vutte puna pavisissati, atha naṃ gāmadārakā ‘sakalagāme caritvā kaṭacchubhikkhampi alabhitvā gāmato nikkhamma puna paviṭṭhosī’tiādīni vatvā uppaṇḍessantī’’ti. Bhagavā pana – ‘‘sacāyaṃ maṃ evaṃ viheṭhessati muddhamasseva sattadhā phalissatī’’ti tasmiṃ anukampāya apavisitvā gāthādvayamāha.
所谓“前往”，如敌人战败而满足一样，世尊虽然未得微薄的食物，就离开村庄，在村民和人类的看护下前往。有人因而说“我必定会如此行”，但这是谎言。实则是他这样做的原因是：“我若这样说，他必重入村中，村中的人们见他行走于全村，未得微小的乞食而出城后复入，如此定将散布谣言。”世尊则说：“他定会如此戏弄我，愚痴者的果报必出现七倍。”因此世尊出于慈悲，来到那里，吟诵两句偈语。
Tattha pasavīti janesi nipphādesi. Āsajjāti āsādetvā ghaṭṭetvā. Na me pāpaṃ vipaccatīti mama pāpaṃ na paccati. Nipphalaṃ etanti kiṃ nu tvaṃ evaṃ maññasi? Mā evaṃ maññi, atthi tayā katassa pāpassa phalanti dīpeti. Kiñcananti maddituṃ samatthaṃ rāgakiñcanādi kilesajātaṃ. Ābhassarā yathāti yathā ābhassarā devā sappītikajjhānena yāpentā pītibhakkhā nāma honti, evaṃ bhavissāmāti. Aṭṭhamaṃ.
其中“群畜”是指牧民和牛马羊等牲畜。所谓“尝试”，指触及或染患。若言“我的恶业未受果报”，即“我的恶业不感报”。若问“无果报，汝何以如此想？”勿如此想，实有恶业之果报显现。所谓“某种东西”，是指染着欲、嗔等烦恼的粘着物。所谓“如光辉”，如天人因喜悦粮食而显光辉，自然亦将产生欢乐。这是第八点。
9. Kassakasuttavaṇṇanā第九《农夫经》注释
§155
155. Navame nibbānapaṭisaṃyuttāyāti nibbānaṃ apadisitvā pavattāya. Haṭahaṭakesoti purimakese pacchato, pacchimakese purato vāmapassakese dakkhiṇato, dakkhiṇapassakese vāmato pharitvā pharitvā vippakiṇṇakeso. Mama cakkhusamphassaviññāṇāyatananti cakkhuviññāṇena sampayutto cakkhusamphassopi viññāṇāyatanampi mamevāti. Ettha ca cakkhusamphassena viññāṇasampayuttakā dhammā gahitā, viññāṇāyatanena sabbānipi cakkhudvāre uppannāni āvajjanādiviññāṇāni. Sotadvārādīsupi eseva nayo. Manodvāre pana manoti sāvajjanakaṃ bhavaṅgacittaṃ. Dhammāti ārammaṇadhammā. Manosamphassoti sāvajjanena bhavaṅgena sampayuttaphasso. Viññāṇāyatananti javanacittaṃ tadārammaṇampi vaṭṭati.
第155节。关于第九章涅槃相关的教义，说明涅槃的现象。“哈塔哈塔凯”是指前头部分，具体是将体毛等向各方向梳理。所谓“眼触识识处”，是眼识与眼触所缘处相结合，属于眼触识识处中的一部分。眼触所缘的诸法，是由眼识带动的。因此所有从眼门产生的刺激感知，如声音门亦是如此。心门则是心对感受的觉知及转变。所谓“法”，是指被觉知的对象。心触是由认识作用及心的活动所产生的。识识处为流动的心，乃依缘起而转。
Taveva pāpima, cakkhūti yaṃ loke timirakācādīhi upaddutaṃ anekarogāyatanaṃ upakkavipakkaṃ antamaso kāṇacakkhupi, sabbaṃ taṃ taveva bhavatu. Rūpādīsupi eseva nayo.
你实为恶人，眼睛却被世间的黑暗和诸多疾病所污染，乃至终极的盲眼，愿这一切灾难全部属于你。色等诸法也是如是。
Yaṃ vadantīti yaṃ bhaṇḍakaṃ ‘‘mama ida’’nti vadanti. Ye vadanti mamanti cāti ye ca puggalā ‘‘mama’’nti vadanti. Ettha ce te mano atthīti etesu ca ṭhānesu yadi cittaṃ atthi. Na me samaṇa mokkhasīti samaṇa mayhaṃ visayato na muccissasi. Yaṃ vadantīti yaṃ bhaṇḍakaṃ vadanti, na taṃ mayhaṃ. Ye vadantīti yepi puggalā evaṃ vadanti, na te ahaṃ. Na me maggampi dakkhasīti bhavayonigatiādīsu mayhaṃ gatamaggampi na passasi. Navamaṃ.
“所说者”，即被执着为“我的此物”之物。在所谓“我”的人群中，有些谓之“我”的自体。此处若认心为“我”，则恭不能解脱；苦行僧对我执存在，故难得解脱。所说的“我的物”，并非吾有。所说“我”的众生，并非为我。我亦未见如来所证入的道，及生死流转境界中有我。
10. Rajjasuttavaṇṇanā第十《王权经》注释
§156
156. Dasame ahanaṃ aghātayanti ahanantena aghātayantena. Ajinaṃ ajāpayanti parassa dhanajāniṃ akarontena akārāpentena. Asocaṃ asocāpayanti asocantena asocāpayantena. Iti bhagavā adhammikarājūnaṃ rajje vijite daṇḍakarapīḷite manusse disvā kāruññavasena evaṃ cintesi. Upasaṅkamīti ‘‘samaṇo gotamo ‘sakkā nu kho rajjaṃ kāretu’nti cintesi, rajjaṃ kāretukāmo bhavissati, rajjañca nāmetaṃ pamādaṭṭhānaṃ, rajjaṃ kārente sakkā otāraṃ labhituṃ, gacchāmi ussāhamassa janessāmī’’ti cintetvā upasaṅkami. Iddhipādāti ijjhanakakoṭṭhāsā . Bhāvitāti vaḍḍhitā. Bahulīkatāti punappunaṃ katā. Yānīkatāti yuttayānaṃ viya katā. Vatthukatāti patiṭṭhaṭṭhenavatthukatā. Anuṭṭhitāti avijahitā niccānubaddhā. Paricitāti sātaccakiriyāya suparicitā katā issāsassa avirādhitavedhihattho viya. Susamāraddhāti suṭṭhu samāraddhā paripuṇṇabhāvanā. Adhimucceyyāti cinteyya.
第156节。每天都遭受伤害，伤害他人。毁谤无财之人，败坏他人财富。令悲伤者愈加悲伤。如此，世尊见恶王治理国土，镇压邪恶人，心生悲悯。于是思惟：“苦行者果德玛或许能治理国土，治理国土者必求激励，治理国土非出于懈怠，任治理国土者必得利益。吾应乘热忱之心前往建议。”遂前往。所谓“精进支”，为发起四威力。所谓“修习”，即增强。所谓“多加”，即反复精进。所谓“引领”，如搭乘交通工具。所谓“稳固”，如坚固建筑。所谓“习得”，必定守护。所谓“熟悉”，为善巧修习。所谓“善开始”，意即善巧圆满成办。所谓“深入思维”，为反复斟酌。
Pabbatassāti pabbato bhaveyya. Dvittāvāti tiṭṭhatu eko pabbato, dvikkhattumpi tāva mahanto suvaṇṇapabbato ekassa nālaṃ, na pariyattoti attho. Iti vidvā samañcareti evaṃ jānanto samaṃ careyya. Yatonidānanti dukkhaṃ nāma pañcakāmaguṇanidānaṃ, taṃ yatonidānaṃ hoti, evaṃ yo adakkhi. Kathaṃ nameyyāti so jantu tesu dukkhassa nidānabhūtesu kāmesu kena kāraṇena nameyya. Upadhiṃ viditvāti kāmaguṇaupadhiṃ ‘‘saṅgo eso, lagganameta’’nti evaṃ viditvā. Tasseva jantu vinayāya sikkheti tasseva upadhissa vinayāya sikkheyya. Dasamaṃ.
“Pabbata”是“山”的意思。“Dvittā”指“站立”，这里指一座山独立矗立。大山金色如鹿角，两根柱状，既不环绕也不围绕。明智者知道此义，行于僧团即当如此行。以“缘起”名苦，其中五欲为缘起。缘起即缘苦生，所以谁不了解这个理呢？为何在有苦的众生中，会叫做“缘起”呢？因为知道五欲是缘起，欲界贪著为缘，即“贪着此缠缚”，明了此理。应遵戒律学习，比库应从此缘起及其次第戒律修行。此为第十条。
Dutiyo vaggo. · 第二品。
3. Tatiyavaggo
3. 第三品
1. Sambahulasuttavaṇṇanā第一《众多经》注释
§157
157. Tatiyavaggassa paṭhame jaṭaṇḍuvenāti jaṭācumbaṭakena. Ajinakkhipanivatthoti sakhuraṃ ajinacammaṃ ekaṃ nivattho ekaṃ pāruto. Udumbaradaṇḍanti appicchabhāvappakāsanatthaṃ īsakaṃ vaṅkaṃ udumbaradaṇḍaṃ gahetvā. Etadavocāti loke brāhmaṇassa vacanaṃ nāma sussūsanti, brāhmaṇesupi pabbajitassa, pabbajitesupi mahallakassāti mahallakabrāhmaṇassa pabbajitavesaṃ gahetvā padhānabhūmiyaṃ kammaṃ karonte te bhikkhū upasaṅkamitvā hatthaṃ ukkhipitvā etaṃ ‘‘daharā bhavanto’’tiādivacanaṃ avoca. Okampetvāti hanukena uraṃ paharanto adhonataṃ katvā. Jivhaṃ nillāletvāti kabaramahājivhaṃ nīharitvā uddhamadho ubhayapassesu ca lāletvā. Tivisākhanti tisākhaṃ. Nalāṭikanti bhakuṭiṃ, nalāṭe uṭṭhitaṃ valittayanti attho. Pakkāmīti tumhe jānantānaṃ vacanaṃ akatvā attanova tele paccissathāti vatvā ekaṃ maggaṃ gahetvā gato. Paṭhamaṃ.
157. 第三品首篇名为“棘杖”即用荆棘枝杖。当中“ajinakkhipanivattho”指一根锋利无皮的荆棘枝杖，另一根是光滑的枝杖。所谓“udumbaradaṇḍa”者，即稍带弯曲像鸽子枝般的枝杖，带荆棘刺，代表刺人之意。这里记载俗世中婆罗门语有言“恭敬礼貌”，幼年习戒者披戴婆罗门衣，行诸善事，人们迎接他们并举手祝福说“你们是少年的模范”。“抚慰”意谓以手臂击打肩鼓，驱赶疲惫。舌头舔拭，表示亲近。三叉形枝杖称“tivisākhā”，休息处头部盖称“nalāṭika”，其顶端上升伸长成曲柄，此为意义。“pakkāmīti”即你们熟知之语，表示学者愿离破坏，为此选择法道。以上皆为此品首条。
2. Samiddhisuttavaṇṇanā2. 萨弥迪经注释
§158
158. Dutiye lābhā vata me, suladdhaṃ vata meti evarūpassa satthu ceva dhammassa ca sabrahmacārīnañca laddhattā mayhaṃ lābhā mayhaṃ suladdhanti. So kirāyasmā pacchā mūlakammaṭṭhānaṃ sammasitvā ‘‘arahattaṃ gahessāmī’’ti pāsādikaṃ tāva kammaṭṭhānaṃ gahetvā buddhadhammasaṅghaguṇe āvajjetvā cittakallataṃ uppādetvā cittaṃ hāsetvā tosetvā nisinno. Tenassa evamahosi. Upasaṅkamīti ‘‘ayaṃ samiddhi bhikkhu pāsādikaṃ kammaṭṭhānaṃ gahetvā nisinnasadiso, yāva mūlakammaṭṭhānaṃ gahetvā arahattaṃ na gaṇhāti, tāvassa antarāyaṃ karissāmī’’ti upasaṅkami. Gaccha tvanti satthā sakalajambudīpaṃ olokento ‘‘tasmiṃyeva ṭhāne tassa kammaṭṭhānaṃ sappāyaṃ bhavissatī’’ti addasa, tasmā evamāha. Satipaññā ca me buddhāti mayā sati ca paññā ca ñātā. Karassu rūpānīti bahūnipi vibhiṃsakārahāni rūpāni karassu. Neva maṃ byādhayissasīti maṃ neva vedhayissasi na kampassesi. Dutiyaṃ.
158. 第二条内容说：我获得利益，甚难得此，如此境界，无论师长法藏及众在家出家，皆是我所得之利、难能可贵者。未来必将依止此根本修行法，期望成就阿拉汉道。持守此优良法门，出家法藏云集，令内心洁净安适，心怀欢喜满足而静坐。此即当时状况。即将来临时，师长（世尊）巡视整个恒河支那，看到此处修道圆满，便言此处必为修行正法弘扬之地。因此如此宣说。吾识念智慧悉已具足，且具备善慧。当命他修行众多打散离织色相之法。汝无须忧病，我不使汝受病苦，亦不使汝心烦乱。此即第二条。
3. Godhikasuttavaṇṇanā3. 果迪咖经注释
§159
159. Tatiye isigilipasseti isigilissa nāma pabbatassa passe. Kāḷasilāyanti kāḷavaṇṇāya silāyaṃ. Sāmayikaṃ cetovimuttinti appitappitakkhaṇe paccanīkadhammehi vimuccati, ārammaṇe ca adhimuccatīti lokiyasamāpatti sāmayikā cetovimutti nāma. Phusīti paṭilabhi. Parihāyīti kasmā yāva chaṭṭhaṃ parihāyi? Sābādhattā. Therassa kira vātapittasemhavasena anusāyiko ābādho atthi, tena samādhissa sappāye upakārakadhamme pūretuṃ na sakkoti, appitappitāya samāpattiyā parihāyati.
159. 第三条称“Isigilipassa”，是位于山脚处的地方名。“Kāḷasilā”指黑色岩石。所谓“sāmayikaṃ cetovimutti”是“定期禅定解脱”，即短暂念头消灭，断除心中少许烦恼，以此为缘得世间定解脱，称为“sāmayikā cetovimutti”。“Phusīti”意谓心所获得力量提升。“Parihāyi”意为何缘至第六次定断？此处定意为减缓。老比库因风火二气相失调，体有疾患，故无法充分发挥定力，至禅定稍微得到减缓。
Yaṃnūnāhaṃ satthaṃ āhareyyanti so kira cintesi, yasmā parihīnajjhānassa kālaṅkaroto anibaddhā gati hoti, aparihīnajjhānassa nibaddhā gati hoti, brahmaloke nibbattati, tasmā satthaṃ āharitukāmo ahosi. Upasaṅkamīti – ‘‘ayaṃ samaṇo satthaṃ āharitukāmo, satthāharaṇañca nāmetaṃ kāye ca jīvite ca anapekkhassa hoti. Yo evaṃ kāye ca jīvite ca anapekkho hoti, so mūlakammaṭṭhānaṃ sammasitvā arahattampi gahetuṃ samattho hoti, mayā pana paṭibāhitopi esa na oramissati, satthārā paṭibāhito oramissatī’’ti therassa atthakāmo viya hutvā yena bhagavā tenupasaṅkami.
昔日我曾思量，若不离失定之习，流转无定；若离失定，则能有所依止，得生梵天界，所以当念修习定。即将至世尊所前，心有所愿——“此比库欲为自我利，为众生利，求世尊迎接。持尊敬之心，身心无有挂碍。若能如此身心无挂，我便能学修根本功课，亦能成就阿拉汉果；若无尊敬我，则将失之。”此即比库期望之意，故往参见世尊。
Jalāti jalamānā. Pāde vandāmi cakkhumāti pañcahi cakkhūhi cakkhumā tava pāde vandāmi. Jutindharāti ānubhāvadharā. Appattamānasoti appattaarahatto. Sekhoti sīlādīni sikkhamāno sakaraṇīyo. Jane sutāti jane vissutā. Satthaṃ āharitaṃ hotīti thero kira ‘‘kiṃ mayhaṃ iminā jīvitenā’’ti? Uttāno nipajjitvā satthena galanāḷiṃ chindi, dukkhā vedanā uppajjiṃsu. Thero vedanaṃ vikkhambhetvā taṃyeva vedanaṃ pariggahetvā satiṃ upaṭṭhapetvā mūlakammaṭṭhānaṃ sammasanto arahattaṃ patvā samasīsī hutvā parinibbāyi. Samasīsī nāma tividho hoti iriyāpathasamasīsī, rogasamasīsī, jīvitasamasīsīti.
水流动着即为水。脚为眼目所归尊，五眼之中以目为尊，故我以尊贵的眼足敬礼于您的脚。持炬者为感受承载者。无过失者为无过失者。受教者为受持戒律等而学习者，应被供养者。世间众生，或清净或不净。长老被喻为‘我于此生可得何益’？他起身俯伏，声断喉咙，痛苦感受生起。长老跨越痛苦，承受同一痛苦，依止正念，安住根本修行处，精进断尽烦恼，证得阿拉汉道，圆寂。所成就之境称为“三种断尽”者，即行动道断尽、病体断尽、生死断尽。
Tattha yo ṭhānādīsu iriyāpathesu aññataraṃ adhiṭṭhāya – ‘‘imaṃ akopetvāva arahattaṃ pāpuṇissāmī’’ti vipassanaṃ paṭṭhapeti, athassa arahattappatti ca iriyāpathakopanañca ekappahāreneva hoti. Ayaṃ iriyāpathasamasīsī nāma. Yo pana cakkhurogādīsu aññatarasmiṃ sati – ‘‘ito anuṭṭhitova arahattaṃ pāpuṇissāmī’’ti vipassanaṃ paṭṭhapeti, athassa arahattappatti ca rogato vuṭṭhānañca ekappahāreneva hoti. Ayaṃ rogasamasīsī nāma. Keci pana tasmiṃyeva iriyāpathe tasmiñca roge parinibbānavasenettha samasīsitaṃ paññāpenti. Yassa pana āsavakkhayo ca jīvitakkhayo ca ekappahāreneva hoti. Ayaṃ jīvitasamasīsī nāma. Vuttampi cetaṃ – ‘‘yassa puggalassa apubbaṃ acarimaṃ āsavapariyādānañca hoti jīvitapariyādānañca, ayaṃ vuccati puggalo samasīsī’’ti (pu. pa. 16).
其中于行为道——身口意诸道之一执着地恪守正念，起观 vipassanā，谓‘我必无怒怒灭，必证阿拉汉果’，其阿拉汉证得与身口意烦恼断除，瞬时生起，此谓行动道断尽者。又于诸根病等一门眼病心虑，起正念观，谓‘若自此不起纷扰，必得阿拉汉道’，证阿拉汉果及病起转灭同一生滅，谓之病断尽者。复有于此行为道某一病证灭时，生无余涅槃，谓为生死断尽者。又云：‘若某人昔时即曾有大量烦恼断尽及生死断尽，谓此人为断尽者。’
Ettha ca pavattisīsaṃ kilesasīsanti dve sīsāni. Tattha pavattisīsaṃ nāma jīvitindriyaṃ, kilesasīsaṃ nāma avijjā. Tesu jīvitindriyaṃ cuticittaṃ khepeti, avijjā maggacittaṃ. Dvinnaṃ cittānaṃ ekato uppādo natthi. Maggānantaraṃ pana phalaṃ, phalānantaraṃ bhavaṅgaṃ, bhavaṅgato vuṭṭhāya paccavekkhaṇaṃ, taṃ paripuṇṇaṃ vā hoti aparipuṇṇaṃ vā. Tikhiṇena asinā sīse chijjantepi hi eko vā dve vā paccavekkhaṇavārā avassaṃ uppajjantiyeva, cittānaṃ pana lahuparivattitāya āsavakkhayo ca jīvitapariyādānañca ekakkhaṇe viya paññāyati.
此中所谓二断尽头颅，谓二断尽之根本。所谓断尽生命根者即生命识，断尽烦恼根者即无明。断尽识断尽无明依次而起，无二识同起。眉目之间，识即断终后，随眠、醒转为相继现行，有成熟非成熟之差别。虽头颅或被利刃割断，识受连续，仍即时涌现觉知，与烦恼断尽生命断尽同时完全显现智慧。
Samūlaṃ taṇhamabbuyhāti avijjāmūlena samūlakaṃ taṇhaṃ arahattamaggena uppāṭetvā. Parinibbutoti anupādisesanibbānena parinibbuto.
根本断尽即由无明根除苦渴断尽开释之。所谓涅槃断尽，即无所有断尽涅槃。
Vivattakkhandhanti parivattakkhandhaṃ. Semānanti uttānaṃ hutvā sayitaṃ hoti. Thero pana kiñcāpi uttānako sayito, tathāpissa dakkhiṇena passena paricitasayanattā sīsaṃ dakkhiṇatova parivattitvā ṭhitaṃ. Dhūmāyitattanti dhūmāyitabhāvaṃ. Tasmiṃ hi khaṇe dhūmavalāhakā viya timiravalāhakā viya ca uṭṭhahiṃsu. Viññāṇaṃ samanvesatīti paṭisandhicittaṃ pariyesati. Appatiṭṭhitenāti paṭisandhiviññāṇena appatiṭṭhitena, appatiṭṭhitakāraṇāti attho. Beluvapaṇḍuvīṇanti beluvapakkaṃ viya paṇḍuvaṇṇaṃ suvaṇṇamahāvīṇaṃ. Ādāyāti kacche ṭhapetvā. Upasaṅkamīti ‘‘godhikattherassa nibbattaṭṭhānaṃ na jānāmi, samaṇaṃ gotamaṃ pucchitvā nikkaṅkho bhavissāmī’’ti khuddakadārakavaṇṇī hutvā upasaṅkami. Nādhigacchāmīti na passāmi. Sokaparetassāti sokena phuṭṭhassa. Abhassathāti pādapiṭṭhiyaṃ patitā. Tatiyaṃ.
变化蕴谓变化之蕴。所谓‘升起’谓坐起后成卧卧姿。长老虽起或卧，均以右肩向右侧为常，转颅属右侧已知卧寝姿。灰雾状态谓如烟雾状，即临终时短暂意识状态，似烟云缭绕当下消散。识随此观，即转生识寻求相续转。不能确定者谓转生意识不稳定。细小翠鸟等生物，虽头颅被砍断，转生识在一两瞬间仍涌现，烦恼断尽与生命断尽仿佛瞬时觉悟。沙丘翠鸟比喻其颜色与灿烂黄色相似，谓之金色大鸟。承载置放。近前而至谓作近前接近。至誓愿谓“小孩子称为，‘我不知长老果德玛涅槃安住处，欲去问同参出离’”。未得谓未见。悲伤者，谓心触至悲。倒地谓跌倒。第三者。
4. Sattavassānubandhasuttavaṇṇanā4. 七年随逐经注释
§160
160. Catutthe satta vassānīti pure bodhiyā chabbassāni, bodhito pacchā ekaṃ vassaṃ. Otārāpekkhoti ‘‘sace samaṇassa gotamassa kāyadvārādīsu kiñcideva ananucchavikaṃ passāmi, codessāmi na’’nti evaṃ vivaraṃ apekkhamāno. Alabhamānoti rathareṇumattampi avakkhalitaṃ apassanto. Tenāha –
160．第四时七年。昔时菩提树下觉悟历六年，觉悟后又有一岁。所谓静心期待者，意谓“若我见到比库果德玛长老身根诸处毫毛等无损坏，必示知我”，怀此期盼。未得之意，即未曾见过即使战车轮碎。在此佛音告曰——
‘‘Satta vassāni bhagavantaṃ, anubandhiṃ padāpadaṃ;
『世尊七年时，步步随从』指的是世尊连续七年，步行随侍于某处。
Otāraṃ nādhigacchissaṃ, sambuddhassa satīmato’’ti. (su. ni. 448);
『未曾到达低地，具足觉者的正念』这是经文中赞叹正觉者具足觉知而未曾沦于堕落之处的说法。
Upasaṅkamīti ‘‘ajja samaṇaṃ gotamaṃ atigahetvā gamissāmī’’ti upasaṅkami.
『前来』意指今天将要前往接近苦行者果德玛。
Jhāyasīti jhāyanto avajjhāyanto nisinnosīti vadati. Vittaṃ nu jīnoti sataṃ vā sahassaṃ vā jitosi nu. Āguṃ nu gāmasminti, kiṃ nu antogāme pamāṇātikkantaṃ pāpakammaṃ akāsi, yena aññesaṃ mukhaṃ oloketuṃ avisahanto araññe vicarasi? Sakkhinti mittabhāvaṃ.
『专心修习禅定，即入定端坐』释义说，所谓禅修即是专心坐禅和心念不散。『会否生活存续百年或千年？』询问对方是否能活到百年或千年。『是否居住乡村？』又问是否居住于村庄。『是否曾犯逾越尺度的恶行，以致无法见他人面目而躲于野中？』此处检视其是否因恶行而退隐山林。『是否有友情？』又询问其是否享有人际关系。
Palikhāyāti khaṇitvā. Bhavalobhajappanti bhavalobhasaṅkhātaṃ taṇhaṃ. Anāsavo jhāyāmīti nittaṇho hutvā dvīhi jhānehi jhāyāmi. Pamattabandhūti māraṃ ālapati. So hi yekeci loke pamattā, tesaṃ bandhu.
『涂改』解为删去。『贪欲称为因缘所生的欲念』说明贪欲是由因缘而生的渴爱。『无染禅修』指弃绝染污而修持禅定。『至于双禅而修』即说明了修持二禅的深度。『懈怠者之族属』意谓魔王诽谤说：世间那些懈怠的人是他的亲属。
Sace maggaṃ anubuddhanti yadi tayā maggo anubuddho. Apehīti apayāhi. Amaccudheyyanti maccuno anokāsabhūtaṃ nibbānaṃ. Pāragāminoti yepi pāraṃ gatā, tepi pāragāmino. Yepi pāraṃ gacchissanti, yepi pāraṃ gantukāmā, tepi pāragāmino.
『若道被了知，则由你而被了知』表示若道被证知即由彼人证知。『悭吝者即是悭吝』应表示怨恨者自身陷于悭吝。『众生灭尽，即无所生之涅槃』说明涅槃为绝灭一切生死之境。『欲入彼岸者，亦为欲入彼岸』意谓凡欲达到彼岸者，皆为彼岸行者。『将来必达彼岸者，欲将达彼岸者，皆称为彼岸行者』进一步说明未来、渴求及现有的彼岸行者。
Visūkāyikānīti māravisūkāni. Visevitānīti viruddhasevitāni, ‘‘appamāyu manussānaṃ, accayanti ahorattā’’ti vutte. ‘‘Dīghamāyu manussānaṃ, nāccayanti ahorattā’’tiādīni paṭilomakāraṇāni. Vipphanditānīti, tamhi tamhi kāle hatthirājavaṇṇasappavaṇṇādidassanāni. Nibbejanīyāti ukkaṇṭhanīyā.
『净身』者，谓魔的净身。『被排斥者』者，谓与之相违背而遭排斥的。经上云：“凡人因无节制而寿命日渐缩短。”又云：“凡人寿命长久者，非因无节制而为之。”此类皆是逆着正常因缘之故。所谓『杂乱』，指各时各处出现的象鼻、独角、青面等妖异相状。『可熄灭者』，指令人恼恨、痛苦、应当消除之意。
Anupariyagātiādīsu kiñcāpi atītavacanaṃ kataṃ, attho pana vikappavasena veditabbo. Idaṃ vuttaṃ hoti – yathā medavaṇṇaṃ pāsāṇaṃ vāyaso disvā – ‘‘api nāmettha muduṃ vindeyyāma, api assādo siyā’’ti anuparigaccheyya, atha so tattha assādaṃ alabhitvāva vāyaso etto apakkameyya, tato pāsāṇā apagaccheyya, evaṃ mayampi so kāko viya selaṃ gotamaṃ āsajja assādaṃ vā santhavaṃ vā alabhantā gotamā nibbinditvā apagacchāma. Catutthaṃ.
『不从容』等语，虽用过去时态，实则意义应以变说体方式领会。譬如见着富贵的岩石说道：『我们不能寻得柔软物，也不可求欢愉』，随后欢愉失而远去，岩石亦离开。犹如兄弟般彼时吾等接近世尊，虽尝得欢心或安悦，世尊终究厌倦离去。这里表明变化无常，难以久留。此为第四义。
5. Māradhītusuttavaṇṇanā5. 魔女经注释
§161
161. Pañcame abhāsitvāti ettha a-kāro nipātamattaṃ, bhāsitvāti attho. Abhāsayitvātipi pāṭho. Upasaṅkamiṃsūti ‘‘gopālakadārakaṃ viya daṇḍakena bhūmiṃ lekhaṃ datvā ativiya dummano hutvā nisinno. ‘Kinnu kho kāraṇa’nti? Pucchitvā, jānissāmā’’ti upasaṅkamiṃsu.
第161。『第五所说』，此处「a-」是到达句尾的助词，「bhāsitvā」为其意。亦有读作「abhāsayitvā」。关于『到来』，如牧童以杖在地面画线，纵然气恼坐着，人问『什么原因？』将答知之，即谓『到来』。
Socasīti cintesi. Āraññamiva kuñjaranti yathā araññato pesitagaṇikārahatthiniyo āraññakaṃ kuñjaraṃ itthikuttadassanena palobhetvā bandhitvā ānayanti, evaṃ ānayissāma. Māradheyyanti tebhūmakavaṭṭaṃ.
『忧伤』即思念。如大象出没林间，猎人用诱饵以女子出现引大象，好使其被捆绑带回，亦应如此来引导。此处亦应思传此义。魔将战胜土地之环绕。
Upasaṅkamiṃsūti – ‘‘tumhe thokaṃ adhivāsetha, mayaṃ taṃ ānessāmā’’ti pitaraṃ samassāsetvā upasaṅkamiṃsu. Uccāvacāti nānāvidhā. Ekasataṃ ekasatanti ekekaṃ sataṃ sataṃ katvā. Kumārivaṇṇasatanti iminā nayena kumāriattabhāvānaṃ sataṃ.
『到来』谓父亲召聚后言：“你们在此坛上坐着，我等将把那物带来。”『多种意义』。『一百一百』者，意指各个百数。『如公主百位』，譬喻以此方法来看待百样女性或状态。
Atthassapattiṃ hadayassa santinti, dvīhipi padehi arahattameva kathesi. Senanti kilesasenaṃ. Sā hi piyarūpasātarūpā nāma. Ekāhaṃ jhāyanti eko ahaṃ jhāyanto. Sukhamanubodhinti arahattasukhaṃ anubujjhiṃ. Idaṃ vuttaṃ hoti – piyarūpaṃ sātarūpaṃ senaṃ jinitvā ahaṃ eko jhāyanto ‘‘atthassa pattiṃ hadayassa santi’’nti saṅkhaṃ gataṃ arahattasukhaṃ anubujjhiṃ. Tasmā janena mittasanthavaṃ na karomi, teneva ca me kāraṇena kenaci saddhiṃ sakkhī na sampajjatīti.
『到达意义所在、心中平安』，这两句中以双曰『阿拉汉成就论』。『战胜』谓战胜烦恼。所谓『可爱、美丽、易感』者。或曰：“我一个人禅修，他一个人禅修，皆感得阿拉汉之乐。”此为所说：除却烦恼与爱欲，我一人修习禅定，领悟心平安之果乐。故不与人结伴，不与人相应作证。
Kathaṃvihārībahuloti katamena vihārena bahulaṃ viharanto. Aladdhāti alabhitvā. Yoti nipātamattaṃ. Idaṃ vuttaṃ hoti – katamena jhānena bahulaṃ jhāyantaṃ taṃ puggalaṃ kāmasaññā alabhitvāva paribāhirā hontīti.
“以何种行为为多行为？”谓多行为者，于何种修习中多修行。『无得』者：无所得。此乃因失去之义。此言曰：以何种禅那多修，彼人于色欲心识失之，故舍逸出外境。
Passaddhakāyoti catutthajjhānena assāsapassāsakāyassa passaddhattā passaddhakāyo. Suvimuttacittoti arahattaphalavimuttiyā suṭṭhu vimuttacitto. Asaṅkharānoti tayo kammābhisaṅkhāre anabhisaṅkharonto. Anokoti anālayo. Aññāya dhammanti catusaccadhammaṃ jānitvā. Avitakkajhāyīti avitakkena catutthajjhānena jhāyanto. Na kuppatītiādīsu dosena na kuppati, rāgena na sarati, mohena na thīno. Imesu tīsu mūlakilesesu gahitesu diyaḍḍhakilesasahassaṃ gahitameva hoti. Paṭhamapadena vā byāpādanīvaraṇaṃ gahitaṃ, dutiyena kāmacchandanīvaraṇaṃ, tatiyena thinaṃ ādiṃ katvā sesanīvaraṇāni. Iti iminā nīvaraṇappahānena khīṇāsavaṃ dasseti.
“身得清净”者，以第四禅那使呼吸身净，谓之身得清净。“心得清净”者，得阿拉汉果之解脱，心实得自由。“无造作”者，三业造作不复造作。“非火”者，谓无燃烧之苦。谓识已知四真谛法。“无分别禅”者，以无分别而修第四禅那。所谓不怒等者，在不善根中不生嗔恨，不被贪爱障碍，不为痴闷所动。在此三大根染已能拘摄，犹如十二千染软，为五污垢之灭除。其一拘摄毁损烦恼障碍，其二拘摄欲邪行障碍，其三拘摄昏沉等障，余障皆除。由此障除，显见尽断漏已。
Pañcoghatiṇṇoti pañcadvārikaṃ kilesoghaṃ tiṇṇo. Chaṭṭhanti manodvārikampi chaṭṭhaṃ kilesoghaṃ atari. Pañcoghaggahaṇena vā pañcorambhāgiyāni saṃyojanāni , chaṭṭhaggahaṇena pañcuddhambhāgiyāni veditabbāni. Gaṇasaṅghacārīti gaṇe ca saṅghe ca caratīti satthā gaṇasaṅghacārī nāma. Addhā carissantīti aññepi saddhā bahujanā ekaṃsena carissanti. Ayanti ayaṃ satthā. Anokoti anālayo.
“五重破除”者，即破五门重重烦恼。（第六）“心门”亦破除第六重烦恼。五重破除即五结缚之五端；六重破除谓五根结外加第六根束缚。谓行于众中者为行众行；有师者称为师众行者。则有他人信多数人随一心而行，此即师也。“非火”谓不燃烧。
Acchejjanessatīti acchinditvā nayissati, maccurājassa hatthato acchinditvā nibbānapāraṃ nayissatīti vuttaṃ hoti. Nayamānānanti nayamānesu.
“必断之者”谓断除后能引导，若如大死王手中断绝，即能引导入涅槃彼岸。所谓引导中的者。
Selaṃva sirasūhacca, pātāle gādhamesathāti mahantaṃ kūṭāgārappamāṇaṃ silaṃ sīse ṭhapetvā pātāle patiṭṭhagavesanaṃ viya. Khāṇuṃva urasāsajjāti urasi khāṇuṃ paharitvā viya. Apethāti apagacchatha. Imasmiṃ ṭhāne saṅgītikārā ‘‘idamavocā’’ti desanaṃ niṭṭhapetvā daddallamānāti gāthaṃ āhaṃsu. Tattha daddallamānāti ativiya jalamānā sobhamānā. Āgañchunti āgatā. Panudīti nīhari. Tūlaṃ bhaṭṭhaṃva mālutoti yathā phalato bhaṭṭhaṃ simbalitūlaṃ vā poṭakitūlaṃ vā vāto panudati nīharati, evaṃ panudīti. Pañcamaṃ.
如顶上大坚石，如深大地宫，喻行为顶盖牢固，安立于根基似地宫。喻胸膛坚硬如坚石护疗。『离去』谓离开此处。有时乐师奏声，“此为…”告诫劝导，激励清唱。此处“daddallamānāti”喻水极多溢出光彩照艳，意谓济集来往。『收』谓收纳，若果实上竹果等飘风聚集，故云收纳。为第五句。
Tatiyo vaggo. · 第三品。
Iti sāratthappakāsiniyā · 如是义明中
Saṃyuttanikāya-aṭṭhakathāya
《相应部注疏》
Mārasaṃyuttavaṇṇanā niṭṭhitā. · 《魔相应》注释终了。