(13) 3. Kusināravaggo · (13) 3. 拘尸那拉品义注
(13) 3. Kusināravaggo（十三）三、拘尸那罗品
1. Kusinārasuttavaṇṇanā一、拘尸那罗经注释
§124
124. Tatiyassa paṭhame kusinārāyanti evaṃnāmake nagare. Baliharaṇe vanasaṇḍeti evaṃnāmake vanasaṇḍe. Tattha kira bhūtabalikaraṇatthaṃ baliṃ haranti, tasmā baliharaṇanti vuccati. Ākaṅkhamānoti icchamāno. Sahatthāti sahatthena. Sampavāretīti alaṃ alanti vācāya ceva hatthavikārena ca paṭikkhipāpeti. Sādhu vata māyanti sādhu vata maṃ ayaṃ. Gathitoti taṇhāgedhena gathito. Mucchitoti taṇhāmucchanāyayeva mucchito. Ajjhopannoti taṇhāya gilitvā pariniṭṭhapetvā pavatto. Anissaraṇapaññoti chandarāgaṃ pahāya saṃkaḍḍhitvā paribhuñjanto nissaraṇapañño nāma hoti, ayaṃ na tādiso, sacchandarāgo paribhuñjatīti anissaraṇapañño. Sukkapakkho vuttavipariyāyena veditabbo. Nekkhammavitakkādayo panettha missakā kathitāti veditabbā.
124. 第三章第一节，库西那拉城名为伊南那迦城。在巴利语中，『巴利哈拉那』是指森林间的劫盗。此处亦以『伊南那迦』名之为森林间的劫盗之地方。据说，他们专门劫取被称为『布塔巴利』的贡品，因此被称为『巴利哈拉那』，意即劫取贡品者。『阿剛卡马诺提』指带有愿望。『萨哈塔』意指用手。当说到『萨帕瓦雷提』，是指用言辞及手段阻止、折辱、排斥他人。『萨度瓦塔马延提萨度瓦塔曼严』意谓赞叹此为善行。『迦提托』指被渴爱所缚。『木奇托』意味着为切断渴爱的念头而解脱。『阿只霍帕诺提』是消除渴爱、完成清净之意。『阿尼萨拉纳帕尼』则是放下贪爱、断尽缠绵，圆满体验，称为无着慧者。这里所说的并非嗜欲之人感受善果，而是无着慧者持身行法。『苏卡帕克阇』则是一种反说，须知此义。『奈迦摩维塔卡』等则指此处用错的语意，应当认识为谬误说法。
2. Bhaṇḍanasuttavaṇṇanā二、争吵经注释
§125
125. Dutiye pajahiṃsūti pajahanti. Bahulamakaṃsūti punappunaṃ karonti. Idhāpi tayo vitakkā missakāva kathitā.
125. 第二章所谓『巴扎欣苏』，即放弃伤害生命。所谓『巴扎拉玛康苏』，意谓反复多次地施行此善法。此处三种念头亦被归为谬误的念头。
3. Gotamakacetiyasuttavaṇṇanā三、果德玛迦塔庙经注释
§126
126. Tatiye gotamake cetiyeti gotamakayakkhassa bhavane. Tathāgato hi paṭhamabodhiyaṃ vīsati vassāni kadāci cāpāle cetiye, kadāci sārandade, kadāci bahuputte, kadāci gotamaketi evaṃ yebhuyyena devakulesuyeva vihāsi. Imasmiṃ pana kāle vesāliṃ upanissāya gotamakassa yakkhassa bhavanaṭṭhāne vihāsi. Tena vuttaṃ – ‘‘gotamake cetiye’’ti. Etadavocāti etaṃ ‘‘abhiññāyāha’’ntiādikaṃ suttaṃ avoca.
126. 第三章中，『果德马凯』表示是指果德玛比库的寝室。因为世尊曾经在多处听闻悟道初期在菩提树下静住，有时在迦毗罗卫城中的斑鸠祠、舍多那祠、波多祠及果德玛祠处。世尊在那里像其他天人居住一样安住。现今时世，他于韦萨离城依止于果德玛比库的寝室，此地称为『果德玛祠』。据说，所谓『果德玛祠』是指世尊在此开示包括“阿毗尼吾吒雅”等经文。
Idañca bhagavatā suttaṃ atthuppattiyaṃ vuttanti veditabbaṃ. Kataraatthuppattiyanti? Mūlapariyāyaatthuppattiyaṃ (ma. ni. 1.1 ādayo). Sambahulā kira brāhmaṇapabbajitā attanā uggahitabuddhavacanaṃ nissāya jānanamadaṃ uppādetvā dhammassavanaggaṃ na gacchanti – ‘‘sammāsambuddho kathento amhehi ñātameva kathessati, no aññāta’’nti. Bhikkhū tathāgatassa ārocesuṃ. Satthā te bhikkhū pakkosāpetvā mukhapaṭiññaṃ gahetvā mūlapariyāyaṃ desesi. Te bhikkhū desanāya neva āgataṭṭhānaṃ, na gataṭṭhānaṃ addasaṃsu. Apassantā ‘‘sammāsambuddho ‘mayhaṃ kathā niyyātī’ti mukhasampattameva kathetī’’ti cintayiṃsu. Satthā tesaṃ manaṃ jānitvā imaṃ suttantaṃ ārabhi.
这里世尊所说此经文是就其缘起而言的，应当理解为何缘起。根本缘起是：许多自称婆罗门出家的修行者，违背佛所宣说的智语，执著于自我见解而不亲近法义，因而不出入闻法之处。这些比库未见佛陀正法，仅凭猜测认为“正觉者只与亲属讲法，不与外人讲”，以为佛仅在其友中宣说。世尊察觉他们的心念后，开始宣说此经典。
Tattha abhiññāyāti ‘‘ime pañcakkhandhā, dvādasāyatanāni, aṭṭhārasa dhātuyo, bāvīsatindriyāni, cattāri saccāni, nava hetū, satta phassā, satta vedanā, satta cetanā, satta saññā, satta cittānī’’ti jānitvā paṭivijjhitvā paccakkhaṃ katvā, tathā – ‘‘ime cattāro satipaṭṭhānā’’tiādinā nayena te te dhamme jānitvā paṭivijjhitvā paccakkhameva katvāti attho. Sanidānanti sappaccayameva katvā kathemi, no appaccayaṃ. Sappāṭihāriyanti paccanīkapaṭiharaṇena sappāṭihāriyameva katvā kathemi, no appāṭihāriyaṃ. Alañca pana voti yuttañca pana tumhākaṃ. Tuṭṭhiyāti ‘‘sammāsambuddho bhagavā, svākkhāto dhammo, suppaṭipanno saṅgho’’ti tīṇi ratanāni guṇato anussarantānaṃ tumhākaṃ yuttameva tuṭṭhiṃ kātunti attho. Sesapadadvayepi eseva nayo.
这里『阿毗尼吾吒』意指“五蕴、十二入处、十八界、二十四根、四圣谛、九缘起、七触、七受、七意、七识、七心”等，乃知彼此分别证实，于是说“四念处”等；即依此指导，使其认识各法，分别证照。这就是此处义理。『三昧耶』指三宝具足，世尊、正法、僧团，具足其德，令听者心安满足。『舍萨帕达』二者也是同样义理。
Akampitthāti chahi ākārehi akampittha. Evarūpo hi pathavikampo bodhimaṇḍepi ahosi. Bodhisatte kira dakkhiṇadisābhāgena bodhimaṇḍaṃ abhiruḷhe dakkhiṇadisābhāgo heṭṭhā avīciṃ pāpuṇanto viya ahosi, uttarabhāgo uggantvā bhavaggaṃ abhihananto viya. Pacchimadisaṃ gate pacchimabhāgo heṭṭhā avīciṃ pāpuṇanto viya ahosi, pācīnabhāgo uggantvā bhavaggaṃ abhihananto viya. Uttaradisaṃ gate uttaradisābhāgo heṭṭhā avīciṃ pāpuṇanto viya, dakkhiṇadisābhāgo uggantvā bhavaggaṃ abhihananto viya. Pācīnadisaṃ gate pācīnadisābhāgo heṭṭhā avīciṃ pāpuṇanto viya, pacchimabhāgo uggantvā bhavaggaṃ abhihananto viya. Bodhirukkhopi sakiṃ heṭṭhā avīciṃ pāpuṇanto viya, sakiṃ uggantvā bhavaggaṃ abhihananto viya. Tasmimpi divase evaṃ chahi ākārehi cakkavāḷasahassī mahāpathavī akampittha.
所谓『阿康皮塔』，是指六种形象均无颤动。在菩提坛上确实出现了地动般的震颤。比喻菩萨于南面菩提坛，南方半部上下震动如入地狱；北半部升起，向上顶礼世尊。西行至西方，西方半部震动如入地狱；东半部升起如向上顶礼。北行至北方，北方半部震动如入地狱；南半部升起向上顶礼。东行至东方，东方半部震动如入地狱；西半部升起顶礼。树木亦如是，有的震动有的上升顶礼。正因如此，全天地由六种形态共振，呈现无动摇的异象。
4. Bharaṇḍukālāmasuttavaṇṇanā四、婆兰杜迦罗摩经注释
§127
127. Catutthe kevalakappanti sakalakappaṃ. Anvāhiṇḍantoti vicaranto. Nāddasāti kiṃ kāraṇā na addasa? Ayaṃ kira bharaṇḍu kālāmo sakyānaṃ aggapiṇḍaṃ khādanto vicarati. Tassa vasanaṭṭhānaṃ sampattakāle ekā dhammadesanā samuṭṭhahissatīti ñatvā bhagavā evaṃ adhiṭṭhāsi, yathā añño āvasatho na paññāyittha. Tasmā na addasa. Purāṇasabrahmacārīti porāṇako sabrahmacārī. So kira āḷārakālāmakāle tasmiṃyeva assame ahosi, taṃ sandhāyevamāha. Santharaṃ paññāpehīti santharitabbaṃ santharāhīti attho. Santharaṃ paññāpetvāti kappiyamañcake paccattharaṇaṃ paññāpetvā. Kāmānaṃ pariññaṃ paññāpetīti ettha pariññā nāma samatikkamo, tasmā kāmānaṃ samatikkamaṃ paṭhamajjhānaṃ paññāpeti. Na rūpānaṃ pariññanti rūpānaṃ samatikkamabhūtaṃ arūpāvacarasamāpattiṃ na paññāpeti. Na vedanānaṃ pariññanti vedanānaṃ samatikkamaṃ nibbānaṃ na paññāpeti. Niṭṭhāti gati nipphatti. Udāhu puthūti udāhu nānā.
一、第四品唯行者念，谓同一行。彼谓行者摄取以行也。当行之中，问曰：“不见者因何故不见乎？”此犹如负重瓶子之挑夫，行至沙门之食团而游走。明知时机成熟，必有一法教诲会集，世尊因此起念，设此住处，使他方住处不能晓知。是故不见。所谓古修行者，即古老行者也。此人即阿罗剎瓶时之住者，彼悉同住，因缘如是讲说。所谓调伏禀持，意谓应当调伏，亦是调伏之义。谓调伏即当调伏者，使其调伏者也。乃令欲法得调伏，此处欲谓制止，即是初禅之调伏。非谓色法得调伏，色法调伏者，谓色界无色界无色行法入门非调伏也。非谓受法得调伏，受法调伏者，涅槃法非谓调伏。至道果成熟，谓到达终极。又譬如多义，亦复如是。
5. Hatthakasuttavaṇṇanā五、哈他咖经注释
§128
128. Pañcame abhikkantāya rattiyāti ettha abhikkantasaddo khayasundarābhirūpaabbhanumodanādīsu dissati. Tattha ‘‘abhikkantā, bhante, ratti, nikkhanto paṭhamo yāmo, ciranisinno bhikkhusaṅgho, uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkha’’nti evamādīsu khaye dissati. ‘‘Ayaṃ imesaṃ catunnaṃ puggalānaṃ abhikkantataro ca paṇītataro cā’’ti evamādīsu (a. ni. 4.100) sundare.
二、第五品有增减，谓此处有“增减”之声，现于消亡、美好、光明、喜悦等诸法中。言“增减，尊者，此夜初更出游，久坐之比库众，愿世尊宣说比库们之巴帝摩卡戒律”，此类诸言中现于灭亡。如是者，谓四人中，此辈中增减尤为精纯者也。
‘‘Ko me vandati pādāni, iddhiyā yasasā jalaṃ;
三、“谁以意加敬足，威力荣耀犹如水流；
Abhikkantena vaṇṇena, sabbā obhāsayaṃ disā’’ti. (vi. va. 857) –
以增减光明颜色，遍照诸方四域。”（波罗奈努文 857行）——
Evamādīsu abhirūpe. ‘‘Abhikkantaṃ, bho gotamā’’ti evamādīsu (pārā. 15) abbhanumodane. Idha pana sundare. Tena abhikkantāya rattiyāti iṭṭhāya kantāya manāpāya rattiyāti vuttaṃ hoti. Abhikkantavaṇṇāti idha abhikkantasaddo abhirūpe, vaṇṇasaddo pana chavithutikulavaggakāraṇasaṇṭhānapamāṇarūpāyatanādīsu dissati. Tattha ‘‘suvaṇṇavaṇṇosi bhagavā’’ti evamādīsu (ma. ni. 2.399; su. ni. 553) chaviyaṃ. ‘‘Kadā saññūḷhā pana te gahapati samaṇassa gotamassa vaṇṇā’’ti evamādīsu (ma. ni. 2.77) thutiyaṃ. ‘‘Cattārome, bho gotama, vaṇṇā’’ti evamādīsu (dī. ni. 3.115) kulavagge. ‘‘Atha kena nu vaṇṇena, gandhatthenoti vuccatī’’ti evamādīsu (saṃ. ni. 1.234) kāraṇe. ‘‘Mahantaṃ hatthirājavaṇṇaṃ abhinimminitvā’’ti evamādīsu (saṃ. ni. 1.138) saṇṭhāne. ‘‘Tayo pattassa vaṇṇā’’ti evamādīsu (pārā. 602) pamāṇe. ‘‘Vaṇṇo gandho raso ojā’’ti evamādīsu rūpāyatane. So idha chaviyā daṭṭhabbo. Tena abhikkantavaṇṇāti abhirūpacchavi, iṭṭhavaṇṇā manāpavaṇṇāti vuttaṃ hoti.
如前者美妙言辞。言“有增减者，尊果德玛”如是美好言辞之中。彼所言增减者，谓喜好及赏心悦目之增减。增减色者，现于第六部族作家之辞句及规矩场所等。言“世尊色金黄光明”如是经文。又言“何时汝众庄严已覆饰侍释迦族沙门色？”如是次一言语。又云“世尊，四色”如是部族中。又云“由何因色及香之义？”如是经文。又言“大象王色已化现”如是场所。又言“三肢之色”如是篇幅。又言“色、香、味、力”如是色根之中。此处现这些颜色，故谓增减之色者，是美好光色、喜悦颜色之意。
Kevalakappanti ettha kevalasaddo anavasesayebhuyyābyāmissānatirekadaḷhatthavisaṃyogādianekattho. Tathā hissa ‘‘kevalaparipuṇṇaṃ parisuddhaṃ brahmacariya’’nti evamādīsu (pārā. 1) anavasesatā attho. ‘‘Kevalakappā ca aṅgamagadhā pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya upasaṅkamissantī’’ti evamādīsu (mahāva. 43) yebhuyyatā. ‘‘Kevalassa dukkhakkhandhassa samudayo hotī’’ti evamādīsu (vibha. 225) abyāmissatā. ‘‘Kevalaṃ saddhāmattakaṃ nūna ayamāyasmā’’ti evamādīsu (mahāva. 244) anatirekatā. ‘‘Āyasmato, bhante, anuruddhassa bāhiyo nāma saddhivihāriko kevalakappaṃ saṅghabhedāya ṭhito’’ti evamādīsu (a. ni. 4.243) daḷhatthatā. ‘‘Kevalī vusitavā uttamapurisoti vuccatī’’ti evamādīsu (saṃ. ni. 3.57) visaṃyogo. Idha pana anavasesatā atthoti adhippetā.
谓唯行者念，唯此词语，具多义，非复余余者，涵盖广博，含复杂相续多义。故如经文言“唯满遍净行”，谓完全纯净之梵行。又谓“唯行者携粮食诸食物而进”，谓勤勉。又曰“唯行者苦蕴生起”，谓不掺杂之义。又曰“此尊者仅信心为基础”，谓不多余义涵。又曰“尊者阿努谟达外名信行者，因桑嘎破裂”，谓坚固之意。又云“唯行者为受尊最上人”，谓缀连义。此处以不余余诸义为义，谓完全纯净涵盖而成也。
Kappasaddo panāyaṃ abhisaddahanavohārakālapaññattichedanavikappalesasamantabhāvādianekattho. Tathā hissa ‘‘okappaniyametaṃ bhoto gotamassa, yathā taṃ arahato sammāsambuddhassā’’ti evamādīsu (ma. ni. 1.387) abhisaddahanamattho. ‘‘Anujānāmi, bhikkhave, pañcahi samaṇakappehi phalaṃ paribhuñjitu’’nti evamādīsu (cūḷava. 250) vohāro. ‘‘Yena sudaṃ niccakappaṃ viharāmī’’ti evamādīsu (ma. ni. 1.387) kālo. ‘‘Iccāyasmā kappo’’ti evamādīsu (su. ni. 1098; cūḷani. kappamāṇavapucchā 117, kappamāṇavapucchāniddeso 61) paññatti . ‘‘Alaṅkato kappitakesamassū’’ti evamādīsu (jā. 2.22.1368; vi. va. 1094) chedanaṃ. ‘‘Kappati dvaṅgulakappo’’ti evamādīsu (cūḷava. 446) vikappo. ‘‘Atthi kappo nipajjitu’’nti evamādīsu (a. ni. 8.80) leso. ‘‘Kevalakappaṃ veḷuvanaṃ obhāsetvā’’ti evamādīsu (saṃ. ni. 1.94) samantabhāvo. Idha panassa samantabhāvo attho adhippeto. Tasmā kevalakappaṃ jetavananti ettha anavasesaṃ samantato jetavananti attho.
“Kappa”一词有多种含义，取决于其用法与上下文：可指时间的划分，也可指约定、限制或破坏等多种义项。诸如“此为与果德玛世尊的正觉相符之约定”等文中，皆用以说明为达正觉者制定的限度之意；“我许可诸比库享用五个沙门时期的果报”表明时间阶段；“我在此修持固定时期”说的是时间长短；“此名为阿阇世世代”是名词用法；“饰有帽状饰品的王族”是指饰物；“杀死二寸虫”则表示毁坏；“有时期可投生”意即世代存在。又如“唯有特定时期光明照耀杰提林”等，则为整体状态示意。此处“kappa”以其多个意义兼具“期间”“约束”“毁坏”“整体存在”等多样义理。所以上文中“唯有kappa光明之地即是杰提林”（jetavana）指明此地在持续时间的完整显现。总体来看，kappa所代表的时间区隔之含义是本段重点。
Obhāsetvāti ābhāya pharitvā. Vālukāyāti saṇhāya vālukāya. Na saṇṭhātīti na patiṭṭhāti. Oḷārikanti brahmadevatāya hi pathaviyaṃ patiṭṭhānakāle attabhāvo oḷāriko māpetuṃ vaṭṭati pathavī vā, tasmā evamāha. Dhammāti iminā pubbe uggahitabuddhavacanaṃ dasseti. Nappavattino ahesunti sajjhāyamūḷhakā vācā parihīnāyeva ahesuṃ. Appaṭivānoti anivatto anukkaṇṭhito.
“照耀”意指发出光辉并普照开来。“沙粒体”谓如细小沙粒一般的实体形态。所谓“不堆积”，即“不凝聚、不稳定、无固定形”。“秸秆”对应于梵天及众多天神，地面之稳定性被喻为秸秆状以指示其非本质真实、空无自性。据此，佛陀曾言及此理，显示其诸法无常、无实体的真理。所谓“法”，体现佛陀先前开示之教法，“不转变”意味着此教法非暂时、非幻灭之物；“不堕落”说明其恒常存在非废弃之说。
Dassanassāti cakkhuviññāṇena dassanassa. Upaṭṭhānassāti catūhi paccayehi upaṭṭhānassa. Adhisīlanti dasavidhaṃ sīlaṃ. Tañhi pañcasīlaṃ upādāya adhisīlanti vuccati. Avihaṃ gatoti avihabrahmaloke nibbattosmīti dasseti.
“显现”乃借助眼识而达到的见解与认识。“守护”指由四种条件维持的状态；此处明言“守护”依赖于四因缘。所谓“守护戒”，即是具足十项戒律；而其中的五戒则特别被重视，视为守法之核心。谓“不入涅槃”，乃指不堕入无色界的涅槃境界。此处揭示如何通过具足戒律达到善行守护与解脱境界。
6. Kaṭuviyasuttavaṇṇanā6.《咖图维亚经》注释
§129
129. Chaṭṭhe goyogapilakkhasminti gāvīnaṃ vikkayaṭṭhāne uṭṭhitapilakkhassa santike. Rittassādanti jhānasukhābhāvena rittassādaṃ. Bāhirassādanti kāmaguṇasukhavasena bāhirassādaṃ. Kaṭuviyanti ucchiṭṭhaṃ. Āmagandhenāti kodhasaṅkhātena vissagandhena. Avassutanti tintaṃ. Makkhikāti kilesamakkhikā. Nānupatissantīti uṭṭhāya na anubandhissanti. Nānvāssavissantīti anubandhitvā na khādissanti. Saṃvegamāpādīti sotāpanno jāto.
第129章中提及“六种牛蹄印记”，指出在奶牛等畜牧场动物中，蹄印乃鉴别之标记。所谓“枯萎悲伤”，指因修习禅定而生的安乐寂灭境界；“外在欢喜”则代表感官欲望的享乐。所谓“锋锐”意味着切割或锋利之感；“气味恶臭”指由忿怒累积而生的恶臭味；“腐败”意谓污秽、三重之污；“虫蚁”寓意烦恼如蚊蚋；“虽起身却不相随”形容修行者虽起行，烦恼却不能追随；“虽缠绕却不侵害”说明烦恼虽有缠绕，实则不害修行者身心；“生起强烈忧惧”暗示得果的某阶段感受。此为佛陀对修行过程中各种身心现象的细致描述。
Kaṭuviyakatoti ucchiṭṭhakato. Ārakā hotīti dūre hoti. Vighātasseva bhāgavāti dukkhasseva bhāgī. Caretīti carati gacchati. Dummedhoti duppañño. Imasmiṃ sutte vaṭṭameva kathitaṃ, gāthāsu vaṭṭavivaṭṭaṃ kathitanti. Sattame vaṭṭameva bhāsitaṃ.
“锋锐”意指锋利锋芒；“遥远”指远离之境；“障碍”的本义为痛苦，由此暗示烦恼即为痛苦之源；“移动”即行走或运转；“愚痴”解释为无智慧。在此经文中，此处说明世俗事物的“轮回”现象及其苦乐之理，并在诗句中加以说明，七章讲述当时事理，八章则继续详述。
8. Dutiyaanuruddhasuttavaṇṇanā8.《第二阿努儒达经》注释
§131
131. Aṭṭhame idaṃ te mānasminti ayaṃ te navavidhena vaḍḍhitamānoti attho. Idaṃ te uddhaccasminti idaṃ tava uddhaccaṃ cittassa uddhatabhāvo. Idaṃte kukkuccasminti idaṃ tava kukkuccaṃ.
第131章第八品中，“这是你的意念”，即指你因九种不同方式的增强而增长的心念。所谓“你之烦躁”即指你心中产生的躁动不安，“你之愤恨”则为你内心的郁结与不悦。此处说明心之躁动与不满，揭示内在烦恼的产生与不同状态。
9. Paṭicchannasuttavaṇṇanā9.《覆藏经》注释
§132
132. Navame āvahantīti niyyanti. Paṭicchanno āvahatīti paṭicchannova hutvā niyyāti. Vivaṭo virocatīti ettha ekato ubhato attato sabbatthakatoti catubbidhā vivaṭatā veditabbā. Tattha ekato vivaṭaṃ nāma asādhāraṇasikkhāpadaṃ. Ubhato vivaṭaṃ nāma sādhāraṇasikkhāpadaṃ. Attato vivaṭaṃ nāma paṭiladdhadhammaguṇo. Sabbatthakavivaṭaṃ nāma tepiṭakaṃ buddhavacanaṃ.
132. 第九经中，「导向」即是引出、带走之义。「隐覆者导向」，意即处于隐覆状态而被引出。「显露者照耀」，此处应知显露有四种：一者单方显露，二者双方显露，三者自身显露，四者普遍显露。其中，「单方显露」者，乃比库尼所不共之学处也。「双方显露」者，乃比库与比库尼共同之学处也。「自身显露」者，乃已获得之法德也。「普遍显露」者，乃三藏佛语也。
10. Lekhasuttavaṇṇanā10.《书写经》注释
§133
133. Dasame abhiṇhanti abhikkhaṇaṃ nirantaraṃ. Āgāḷhenāti gāḷhena kakkhaḷena. Pharusenāti pharusavacanena. Gāḷhaṃ katvā pharusaṃ katvā vuccamānopīti attho. Amanāpenāti manaṃ anallīyantena avaḍḍhantena. Sandhiyatimevāti ghaṭiyatiyeva. Saṃsandatimevāti nirantarova hoti. Sammodatimevāti ekībhāvameva gacchati. Sesaṃ sabbattha uttānamevāti.
133. 第十经中，「频繁」即是屡次、不间断之义。「以猛烈」，即以坚硬、粗糙之力。「以粗恶」，即以粗恶之语言。其义为：即使以猛烈、粗恶之方式被呵责，也是如此。「不令人喜」，即不附著于心、不令心增长之义。「仍相和合」，即仍相结合也。「仍相契合」，即仍持续不断也。「仍相悦乐」，即仍趋向于合一也。其余各处皆是浅显易明之义。
Kusināravaggo tatiyo. · 第三品：库西那拉品。