(13) 3. Kusināravaggo · (13) 3. 拘尸那拉品复注
(13) 3. Kusināravaggo（13）第三 拘尸那罗品
1-2. Kusinārasuttādivaṇṇanā第一至第二 《拘尸那罗经》等注释
§124-125
124-125. Tatiyassa paṭhame taṇhāgedhena gathitoti taṇhābandhanena baddho. Taṇhāmucchanāyāti taṇhāya vasena mucchāpattiyā. Mucchitoti mucchaṃ mohaṃ pamādaṃ āpanno. Ajjhopannoti adhiopanno. Taṇhāya adhibhavitvā ajjhotthaṭo gilitvā pariniṭṭhapetvā viya ṭhito. Tenāha ‘‘ajjhopannoti taṇhāya gilitvā pariniṭṭhapetvā pavatto’’ti. Anādīnavadassāvīti gathitādibhāvena paribhoge ādīnavamattampi na passati. Nissaraṇapaññoti ayamattho āhāraparibhogeti tattha payojanaparicchedikā ‘‘yāvadeva imassa kāyassa ṭhitiyā’’tiādinā (ma. ni. 1.23; 2.24; 3.75; saṃ. ni. 4.120; a. ni. 6.58; 8.9) pavattā āhārapaṭibaddhachandarāganissaraṇabhūtā paññā assa atthīti nissaraṇapañño. Sesamettha uttānameva. Dutiye natthi vattabbaṃ.
第124至125节。所谓第三品第一句「taṇhāgedhena gathita」者，谓被渴爱之束缚所缠缚。所谓「taṇhāmucchanā」者，即借由渴爱之强制力而解脱。所谓「mucchita」为痴，迷惑，疏忽之意。所谓「ajjhopannoti」为占据，更上覆盖也。渴爱强烈主导其心，如同覆压其上，从而使渴爱就像被吞咽、终结般而得以灭除。故称「ajjhopannoti」，谓由渴爱之吞食灭结而起。因见疏漏，在语本开首等义处，并未见「无过患」之意味。如经文中有关解脱智慧，（如大念处经注1.23；2.24；3.75等）所说乃至于此身尚存时，因饮食受用之渴望、爱染、嗔恨等烦恼的熄灭，智慧便生起，故称解脱智慧。此处仅陈说解脱智慧的名称，第二义则无说明。
Kusinārasuttādivaṇṇanā niṭṭhitā. · 《拘尸那罗经》等注释完。
3. Gotamakacetiyasuttavaṇṇanā第三 《果德玛迦塔庙经》注释
§126
126. Tatiye sambahulāti pañcasatamattā. Pañcasatā kira brāhmaṇā tiṇṇaṃ vedānaṃ pāragū aparabhāge bhagavato dhammadesanaṃ sutvā kāmesu ādīnavaṃ nekkhamme ca ānisaṃsaṃ passamānā bhagavato santike pabbajitvā na cirasseva sabbaṃ buddhavacanaṃ uggaṇhitvā pariyattiṃ nissāya mānaṃ uppādesuṃ – ‘‘yaṃ yaṃ bhagavā katheti, taṃ taṃ mayaṃ khippameva jānāma. Bhagavā hi itthiliṅgādīni tīṇi liṅgāni, nāmādīni cattāri padāni, paṭhamādayo satta vibhattiyo muñcitvā na kiñci katheti, evaṃ kathite ca amhākaṃ gaṇṭhipadaṃ nāma natthī’’ti, te bhagavati agāravā hutvā tato paṭṭhāya bhagavato upaṭṭhānampi dhammassavanampi abhiṇhaṃ na gacchanti. Te sandhāya vuttaṃ ‘‘sambahulā kira brāhmaṇapabbajitā…pe… dhammassavanaṃ na gacchantī’’ti. Mukhapaṭiññaṃ gahetvāti ‘‘saccaṃ kira tumhe, bhikkhave’’tiādinā tamatthaṃ paṭipucchitvā ‘‘saccaṃ bhagavā’’ti tehi bhikkhūhi vuttaṃ paṭivacanaṃ gahetvā. Tañhi attano mukheneva paṭiññātattā ‘‘mukhapaṭiññā’’ti vuccati.
第126节。所谓第三品「sambahulāti」约五百之意。五百者，婆罗门中，精通三藏经典的部分弟子，在闻佛陀教法后，见于欲界的过患及出离的因缘，祇复持戒，决志出家，于佛陀法边，未久就放弃了所有佛典，转而自依经典文字产生傲慢心，说：「世尊所说者，吾等皆能迅速了知。世尊论及此，例如阴性标志三，名称标记四，初七种分别释无所多说。如是所说，吾等的经卷不复有余。」于是他们对佛生厌，远离佛及其侍者，也不闻经教。对此众等有言曰：「许多婆罗门出家人……不闻法音。」以此作开场白，世尊回应时即以「口承」之名，说：「实尔，尊者们。」即此，因自己口中表达而得「口承」称号。
Nevaāgataṭṭhānaṃ na gataṭṭhānaṃ addasaṃsu. Kasmā? Aññāṇato. Te kira tassa suttassa atthaṃ na jāniṃsu. Tesañhi tasmiṃ samaye vicitranayaṃ desanāvilāsayuttampi taṃ suttaṃ ghanaputhulena dussapaṭṭena mukhaṃ baddhaṃ katvā purato ṭhapitamanuññabhojanaṃ viya ahosi. Nanu ca bhagavā attanā desitaṃ dhammaṃ pare ñāpetuṃ kappasatasahassādhikāni cattāri asaṅkheyyāni pāramiyo pūretvā sabbaññutaṃ patto, so kasmā yathā te na jānanti, tathā desetīti? Tesaṃ mānabhañjanatthaṃ. Bhagavā hi ‘‘abhabbā ime imaṃ mānakhilaṃ anupahacca maggaṃ vā phalaṃ vā sacchikātu’’nti tesaṃ sutapariyattiṃ nissāya uppannaṃ aṭṭhuppattiṃ katvā desanākusalo mānabhañjanatthaṃ ‘‘sabbadhammamūlapariyāya’’ntiādinā mūlapariyāyasuttaṃ (ma. ni. 1.1) abhāsi.
未曾到过的地方与已离去的境地，他们皆未曾见闻。何以故？因无智慧。彼等不识此经义。彼时该经，以奇特多变妙语为饰，厚重多部编纂，设厚重封面，似供奉食物于前表，将难闻难习之义隐藏其中。难道世尊将自身所说之法传于他人时，还能不智慧充足于上千万百千劫、圆满无数波罗蜜而彻知实相，却将难于理解之法传授乎？此乃基于他们之自尊所致。世尊语曰：「我等无力领悟此普遍法理之道及果。」由此，依止经文逐一诠释错误之说，世尊为智慧善巧，而发光普照根本涵盖诸法之经（大念处经1.1）乃是以破除愚痴为本旨。
Sammāsambuddho‘‘mayhaṃ kathā niyyātī’’ti mukhasampattameva kathetīti cintayiṃsūti idaṃ aṅguttarabhāṇakānaṃ vaḷañjanakatantinīhārena vuttaṃ. Majjhimabhāṇakā pana evaṃ vadanti – evaṃ mānabhañjanatthaṃ desitañca pana taṃ suttaṃ sutvā te bhikkhū ‘‘taṃyeva kira pathaviṃ diṭṭhigatiko sañjānāti, sekhopi arahāpi tathāgatopi abhijānāti, ki nāmidaṃ kathaṃ nāmida’’nti cintentā ‘‘pubbe mayaṃ bhagavatā kathitaṃ yaṃkiñci khippameva jānāma, idāni panimassa mūlapariyāyassa antaṃ vā koṭiṃ vā na jānāma na passāma, aho buddhā nāma appameyyā atulā’’ti uddhatadāṭhā viya sappā nimmadā hutvā buddhūpaṭṭhānañca dhammassavanañca sakkaccaṃ agamaṃsu. Tena samayena dhammasabhāyaṃ sannisinnā bhikkhū ‘‘aho buddhānaṃ ānubhāvo, te nāmabrāhmaṇapabbajitā tathā mānamadamattā bhagavatā mūlapariyāyadesanāya nihatamānā katā’’ti kathaṃ samuṭṭhāpesuṃ. Taṃ sutvā bhagavā ‘‘na, bhikkhave, idāneva, pubbepi ahaṃ evaṃ ime mānapaggahitasīse carante nihatamāne akāsi’’nti vatvā atītaṃ āharanto ‘‘bhūtapubbaṃ, bhikkhave, aññataro disāpāmokkho brāhmaṇo bārāṇasiyaṃ paṭivasati tiṇṇaṃ vedānaṃ pāragū sanighaṇṭukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo, so pañcamattāni māṇavakasatāni mante vāceti. Paṇḍitamāṇavakā bahuñca gaṇhanti lahuñca, suṭṭhu ca upadhārentī’’tiādinā jātakaṃ kathesi.
正自觉者誓愿「应由我来宣说」以其口才纯熟为由而演说，此言乃出自增一部论中论议的口才老者所述。中部论者则说，此意为破除自尊的教化。闻此经法后，诸比库思惟：「此地的正见者，诸阿拉汉及如来皆知晓此义，但此名为何？何故而名？」回想先前佛陀所说之法，我们迅速领悟，但现今对这根本涵义结尾或极限却不知晓、不清晰，惊叹佛教殊胜无比，因而遂息其躁动，恭敬佛陀，谨守僧团，恭听佛法。在会中众比库感叹：「佛之恩德，无上荣耀，婆罗门出家者因自尊智慢，以根本诠教陷入毁灭。」听后佛告诫：「诸比库，我早已在前劫，对如是等自尊执著者待以严厉惩治。」并举例说一名婆罗门曾居末罗城，精通三藏，善解释律藏、经藏、论藏及五种先兆、五种天命等，为大智士，博闻多记，众人尊敬称为妙人。讲述此相关缘起故事。
Taṃ sutvā te bhikkhū ‘‘pubbepi mayaṃ māneneva upahatā’’ti bhiyyosomattāya nihatamānā hutvā attano upakārakammaṭṭhānaparāyaṇā ahesuṃ. Tato bhagavā ekaṃ samayaṃ janapadacārikaṃ caranto vesāliṃ patvā gotamake cetiye viharanto imesaṃ pañcasatānaṃ bhikkhūnaṃ ñāṇaparipākaṃ viditvā idaṃ gotamakasuttaṃ kathesi. Idañca suttaṃ sutvā te pañcasatā bhikkhū tasmiṃyeva āsane saha paṭisambhidāhi arahattaṃ pāpuṇiṃsūti.
听闻此说，这些比库说：「先前我们确因自尊而堕崇高，今已更加灭除自尊，专心致力于自己修行。」从此时起，佛陀行走于世间游方者，来到韦萨离，止于果德玛舍利塔，知晓这五百比库证得智慧圆满，遂为之说此佛经。诸五百比库听闻此经，乃于同一座位一同以断疑智慧达至阿拉汉果。
Abhiññāyāti kusalādibhedaṃ khandhādibhedañca desetabbaṃ dhammaṃ, veneyyānañca āsayānusayacariyādhimuttiādibhedaṃ, tassa ca nesaṃ desetabbappakāraṃ yāthāvato abhijānitvāti attho. Ime pañcakkhandhā dvādasāyatanānītiādi panettha nidassanamattaṃ vuttanti veditabbaṃ. Sappaccayanti sakāraṇaṃ, veneyyānaṃ ajjhāsayena vā pucchāya vā aṭṭhuppattiyā vā sanimittaṃ hetūdāharaṇasahitañcāti attho. Rāgādīnaṃ paṭiharaṇaṃ paṭihāriyaṃ, tadeva pāṭihāriyaṃ, saha pāṭihāriyenāti sappāṭihāriyaṃ. Rāgādippaṭisedhanavaseneva hi satthā dhammaṃ deseti. Tenāha ‘‘paccanīkapaṭiharaṇena sappāṭihāriyameva katvā’’ti. Apare pana ‘‘yathārahaṃ iddhiādesanānusāsanipāṭihāriyasahita’’nti vadanti anusāsanipāṭihāriyarahitā desanā natthīti katvā. Sesamettha uttānameva.
所谓“abhiññāya”，须分善恶之不同，受蕴及诸法之异，同时应析诸腐心、习气活动的断除等，正知一切法理，并彻知其应说之法义。此处所列五取蕴、十二处等，意在举证所说理。缘起关系，为因缘，俗称“相应”，不可随意放弃。欲痴嗔等应断，断除即为“断除”，同断除者即相断之意。正如佛陀所说：“必以对治相应而成显断除证。”有些人言：“如称为神通各类说法，应设伴随诫行之断除，若无诫行之断除则不能称之。”此说犹有争议，此处按原文如实陈述。
Gotamakacetiyasuttavaṇṇanā niṭṭhitā. · 《果德玛迦塔庙经》注释完。
4. Bharaṇḍukālāmasuttavaṇṇanā第四 《婆兰度喀喇摩经》注释
§127
127. Catutthe āḷārakālāmakāleti āḷārakālāmānaṃ dharamānakāle. Pariññanti pahānapariññaṃ. Sā hi samatikkamo, na itarā. Tenāha ‘‘pariññā nāma samatikkamo’’ti. Ettha ca paṭhamo satthā rūpāvacarasamāpattilābhī daṭṭhabbo, dutiyo arūpāvacarasamāpattilābhī, tatiyo sammāsambuddho daṭṭhabbo. Vuttañhetaṃ puggalapaññattiyaṃ (pu. pa. 130) –
第四，所谓外道阿罗拉噶，指的是持有外道学说者在持守其教义与修行时所达到的成熟与彻悟，这种成熟即舍弃亦是彻悟。此处的超越指的是世尊言“彻悟者名为超越”。在这里，应见三种圣者：第一是已得色界果位者，第二是已得无色界果位者，第三是正自觉佛。根据前文所举各人别名（参见《增支部·130》）有启示：
‘‘Yvāyaṃ satthā kāmānaṃ pariññaṃ paññāpeti, na rūpānaṃ pariññaṃ paññāpeti, na vedanānaṃ pariññaṃ paññāpeti, rūpāvacarasamāpattiyā lābhī satthā tena daṭṭhabbo. Yvāyaṃ satthā kāmānañca pariññaṃ paññāpeti, rūpānañca pariññaṃ paññāpeti, na vedanānaṃ pariññaṃ paññāpeti, arūpāvacarasamāpattiyā lābhī satthā tena daṭṭhabbo. Yvāyaṃ satthā kāmānañca pariññaṃ paññāpeti, rūpānañca pariññaṃ paññāpeti, vedanānañca pariññaṃ paññāpeti, sammāsambuddho satthā tena daṭṭhabbo’’ti.
“若此圣者仅觉悟欲界而未觉悟色界与受，则此圣者乃色界果位者。若此圣者既觉悟欲界，又觉悟色界，但未觉悟受，则为无色界果位者。若此圣者觉悟了欲界、色界及受，则此圣者即为正自觉者。”
Tattha titthiyā samayaṃ jānantā kāmānaṃ pariññaṃ paññāpeyyuṃ paṭhamajjhānaṃ vadamānā. Rūpānaṃ pariññaṃ paññāpeyyuṃ arūparāgaṃ vadamānā. Vedanāpariññaṃ paññāpeyyuṃ asaññārāgaṃ vadamānā. Te pana ‘‘idaṃ nāma paṭhamajjhānaṃ, ayaṃ rūpabhavo, ayaṃ asaññābhavo’’tipi na jānanti. Te paññāpetuṃ asakkontāpi kevalaṃ ‘‘paññāpemā’’ti vadanti. Tathāgato pana kāmānaṃ pariññaṃ anāgāmimaggena paññāpeti, rūpavedanānaṃ arahattamaggena. Evamettha dve janā bāhirakā, eko sammāsambuddhoti imasmiṃ loke tayo satthāro nāma.
当时外道知晓欲界的觉悟即声称为第一禅者，知晓色界觉悟者即说是无色爱者，知受界觉悟者即称为无念爱者。但这些外道不明白所谓“第一禅”“色界存在”“无念存在”的真义。即便不能阐述其义，也不过常说“觉悟”。如是，如来则在无归道上觉悟欲界，在阿拉汉道上觉悟色与受界。世界上称为“外道”的两类人中，一类是正自觉者（诸佛），共达三师。
Bharaṇḍukālāmasuttavaṇṇanā niṭṭhitā. · 巴拉杜咖拉玛经注释已毕。
5. Hatthakasuttavaṇṇanā五、哈塔咖经注释
§128
128. Pañcame abhikkantāti atikkantā, vigatāti atthoti āha ‘‘khaye dissatī’’ti. Teneva hi ‘‘nikkhanto paṭhamo yāmo’’ti anantaraṃ vuttaṃ. Abhikkantataroti ativiya kantataro. Tādiso ca sundaro bhaddako nāma hotīti āha ‘‘sundare dissatī’’ti. Koti devanāgayakkhagandhabbādīsu ko katamo? Meti mama. Pādānīti pāde. Iddhiyāti imāya evarūpāya deviddhiyā. Yasasāti iminā edisena parivārena paricchedena. Jalanti vijjotamāno. Abhikkantenāti ativiya kantena kamanīyena abhirūpena. Vaṇṇenāti chavivaṇṇena sarīravaṇṇanibhāya. Sabbā obhāsayaṃ disāti dasa disā pabhāsento, cando viya sūriyo viya ca ekobhāsaṃ ekālokaṃ karontoti gāthāya attho. Abhirūpeti uḷārarūpe sampannarūpe. Abbhanumodaneti sampahaṃsane . Idha panāti ‘‘abhikkantāya rattiyā’’ti etasmiṃ pade. Tenāti sundarapariyāyattā. Khaye vā idha abhikkantasaddo daṭṭhabbo, tena ‘‘abhikkantāya parikkhīṇāya rattiyā’’ti vuttaṃ hoti.
一百二十八，所谓第五“极胜”，意即超越，消散，故言“将消灭”。由此说“出离是第一努力”，此即后文所示。极胜又言为极大可爱者。如言“可见其美”。何谓百万天人、亚卡、甘陀婆、香焰诸类？指“脚”之意。神通是指此类神通力中的分身术。光明即指由光环环绕、从中辐射的闪亮。极胜谓过分可爱、外表良好为极胜。色彩是指体色。诸色皆发光，犹如十方光明之金轮及日月，是经典颂句所表达之义。极胜即有华美色彩之形相，令众所乐。欣悦则指欢喜赞叹。此处言“极胜之夜”，此语显示美丽之境。聊及此词“极胜”也用以形容“已消灭时”的情境。
Rūpāyatanādīsūti ādisaddena akkharādīnaṃ saṅgaho daṭṭhabbo. Suvaṇṇavaṇṇoti suvaṇṇacchavīti ayamettha atthoti āha ‘‘chaviya’’nti. Tathā hi vuttaṃ ‘‘kañcanasannibhattaco’’ti (ma. ni. 2.399; su. ni. 556). Saññūḷhāti sambandhitā, ganthitāti attho. Vaṇṇāti guṇavaṇṇāti āha ‘‘thutiya’’nti, thomanāyanti attho. Kulavaggeti khattiyādikulakoṭṭhāse. Tattha ‘‘accho vippasanno’’tiādinā vaṇṇitabbaṭṭhena vaṇṇo, chavi. Vaṇṇanaṭṭhena abhitthavaṭṭhena vaṇṇo, thuti. Aññamaññaṃ asaṅkarato vaṇṇetabbato ṭhapetabbato vaṇṇo, khattiyādikulavaggo. Vaṇṇīyati ñāpīyati etenāti vaṇṇo, ñāpakakāraṇaṃ. Vaṇṇanato thūlarassādibhāvena upaṭṭhānato vaṇṇo, saṇṭhānaṃ. Mahantaṃ khuddakaṃ majjhimanti vaṇṇetabbato pamitabbato vaṇṇo, pamāṇaṃ. Vaṇṇīyati cakkhunā passīyatīti vaṇṇo, rūpāyatananti evaṃ tasmiṃ tasmiṃ atthe vaṇṇasaddassa pavatti veditabbā. Soti vaṇṇasaddo. Chaviyā daṭṭhabbo rūpāyatane gayhamānassapi chavimukheneva gahetabbato. Chavigatā pana vaṇṇadhātu eva ‘‘suvaṇṇavaṇṇo’’ti ettha vaṇṇaggahaṇena gahitāti apare.
色界及诸根所聚合者，所谓“色界诸处”之总称。所谓金黄色，即金色光辉，此义通达，故称“光辉”。如经云“似金光明”。“结合”谓系结联系义。“色”谓美好、称赞。此为“此处”之义，称之为“第二”。称赞意为歌唱赞美之义。“族类”则指士族之部族。并以“清净安宁”等词描写外观，称其光辉。描述、称赞者乃从本体及其周围环境上立名号。“相互区别”意指彼此不混合，依分类而分列。“描述”是以尺寸大小之义言之。称赞则即以眼见所及而定。这些义根于“色界”“色”等词中，应了知其语言形成与传播。色界中发光者，须以光明之处取之。未发光者，取其色根，故称“金黄色”，依此分类而定。
Kevalaparipuṇṇanti ekadesampi asesetvā niravasesatova paripuṇṇanti ayamettha atthoti āha ‘‘anavasesatā attho’’ti. Kevalakappāti kappa-saddo nipāto padapūraṇamattaṃ, ‘‘kevalaṃ’’icceva attho. Kevalasaddo ca bahulavācīti āha ‘‘yebhuyyatā attho’’ti. Keci pana ‘‘īsakaṃ asamattaṃ kevalaṃ kevalakappa’’nti vadanti. Anavasesattho ettha kevalasaddo siyā, anatthantarena pana kappasaddena padavaḍḍhanaṃ kataṃ ‘‘kevalā eva kevalakappā’’ti. Tathā vā kappanīyattā paññapetabbattā kevalakappā. Abyāmissatā vijātiyena asaṅkaro suddhatā. Anatirekatā taṃparamatā visesābhāvo. Kevalakappanti kevalaṃ daḷhaṃ katvāti attho. Kevalaṃ vuccati nibbānaṃ sabbasaṅkhatavivittattā, taṃ etassa adhigataṃ atthīti kevalī, sacchikatanirodho khīṇāsavo.
所谓“完全圆满”，指虽未完备亦如同完备般完整，此为“未缺陷”的意义。完全时“kappa”字是句中用以填满词义的词尾语，“kevalam”即“仅仅”，此为本义。完全之词多用于广泛语言，故称“卓越”的含义。有些人谓“伊萨嘉”为不纯净的完全。此处完全意指无缺。语尾的“kappa”用以延伸词义，成为“完全的完全体”。据此，表示应以语尾词义明确“完全完成”。纯正无杂，充满洁净。不同于某一、非此即彼的邪异断见，特指极乐净土的完满。所谓完全，即言消除一切缘起，成为灭尽之法，得其真实境界、证得寂灭无余之义。
Kappa-saddo panāyaṃ saupasaggo anupasaggo cāti adhippāyena okappaniyapade labbhamānaṃ okappasaddamattaṃ nidasseti, aññathā kappasaddassa atthuddhāre okappaniyapadaṃ anidassanameva siyā. Samaṇakappehīti vinayasiddhehi samaṇavohārehi. Niccakappanti niccakālaṃ. Paññattīti nāmaṃ. Nāmañhetaṃ tassa āyasmato, yadidaṃ kappoti. Kappitakesamassūti kattariyā cheditakesamassu. Dvaṅgulakappoti majjhanhikavelāya vītikkantāya dvaṅgulatāvikappo. Lesoti apadeso. Anavasesaṃ pharituṃ samatthassa obhāsassa kenaci kāraṇena ekadesapharaṇampi siyā, ayaṃ pana sabbasseva pharatīti dassetuṃ samantattho kappasaddo gahitoti āha ‘‘anavasesaṃ samantato’’ti.
「劫」这个词，通过前缀「帕那」与词干「苏帕萨加」和「阿努帕萨加」修饰，指称一种时间长远的度量单位，称作劫的字首。就依当时一种言语习惯而言，这种与劫相称的词汇，称为劫字，若不依此约定，则劫字意涵便无法显示。所谓「比库劫」是指依三藏中戒律的比库道典而立的时间单位。所谓「尼察劫」是指固定的时节。所谓「帕尼那」即名称之意，此即尊者所称的「劫」字。所谓「劫之蓄积」即指诸类造成的累积。所谓二指长的劫，是指中间时间间隔为两指长的劫。所谓「勒索」是指隔断。此隔断在通彻明晰的情况下，可以单点隔断，因某种原因或情况下仅有一次隔断，可见此劫字是完备无遗的全体，故称「遍彻无余」。
Ābhāya pharitvāti vatthamālālaṅkārasarīrasamuṭṭhitāya ābhāya pharitvā. Devatānañhi sarīrobhāsaṃ dvādasayojanamattaṃ ṭhānaṃ. Tato bhiyyopi pharitvā tiṭṭhati, tathā vatthābharaṇādisamuṭṭhitā pabhā.
所谓「布罗身光」，是指由衣物、珠宝装饰以及身体本体所显现的光辉。天众的身光约有十二由旬的广阔。进一步布展则仍存在，犹如衣服与宝饰等所形成的明亮光辉。
Hatthakasuttavaṇṇanā niṭṭhitā. · 哈塔咖经注释已毕。
6. Kaṭuviyasuttavaṇṇanā六、咖杜维亚经注释
§129
129. Chaṭṭhe gāvīnaṃ kayavikkayavasena yogo etthāti goyogo, kayavikkayaṃ karonto gāvīhi yujjanti etthāti vā goyogo, gāvīnaṃ vikkayaṭṭhānaṃ. Tattha jāto pilakkharukkho goyogapilakkho, tasmiṃ. Samīpatthe cetaṃ bhummavacanaṃ. Tenāha ‘‘gāvīnaṃ vikkayaṭṭhāne uṭṭhitapilakkhassa santike’’ti. Ritto assādo etassāti rittassādo. Tenāha ‘‘jhānasukhābhāvena rittassāda’’nti. Sesamettha uttānameva.
第129条。第六项中，牛的身体消减和联合即为牛的联合。意思是进行身体消减者，与牛相依相联即是牛的联合，是牛的身体消减处。原文中提及“皮标树牛”即有特征的牛，此即牛联合特征所在。近处丰富的土地之言据此而来，有言曰‘在牛的身体消减处，存在着生起的皮标’，此为说明。所谓“空虚之满足”，意指空虚的满足感，因此称作“禅乐之满足”。其余项目均为名词的升格。
Kaṭuviyasuttavaṇṇanā niṭṭhitā. · 咖杜维亚经注释已毕。
8. Dutiyaanuruddhasuttavaṇṇanā八、第二阿努儒达经注释
§131
131. Aṭṭhame idaṃ te mānasminti ettha mānasminti paccatte bhummavacanaṃ. Idanti ca liṅgavipallāsena napuṃsakaniddeso katoti āha ‘‘ayaṃ te navavidhena vaḍḍhitamāno’’ti. Sesesupi eseva nayo.
第131条。第八项，此即“那个意念”之意，此“意念”一词因性别转换错误被误作中性罗盘，故说“这乃是因新形成的九种种类”。其余内容亦如是解释。
Dutiyaanuruddhasuttavaṇṇanā niṭṭhitā. · 第二阿努儒达经注释完毕。
9. Paṭicchannasuttavaṇṇanā九、覆藏经注释
§132
132. Navame asādhāraṇasikkhāpadanti bhikkhunīnaṃ asādhāraṇaṃ bhikkhūnaṃyeva paññattasikkhāpadaṃ sādhāraṇasikkhāpadanti bhikkhūnaṃ bhikkhunīnañca sādhāraṇaṃ ubhatopaññattisikkhāpadaṃ.
第132条。「非凡律典」此指比库尼们特有的非凡戒律；「非凡律典」也是指仅为比库所制定的普通戒律；而「普通戒律」则是指同时对比库与比库尼共有的普通戒律。
Paṭicchannasuttavaṇṇanā niṭṭhitā. · 覆藏经注释完毕。
10. Lekhasuttavaṇṇanā十、刻画经注释
§133
133. Dasame thiraṭṭhānatoti thiraṭṭhānatova. Pāsāṇe lekhasadisā parāparādhanibbattā kodhalekhā yassa so pāsāṇalekhūpamasamannāgato pāsāṇalekhūpamoti vutto. Evaṃ itarepi. Anusetīti appahīnatāya anuseti. Na khippaṃ lujjatīti na antarā nassati kammaṭṭhāneneva nassanato. Evamevanti evaṃ tassapi puggalassa kodho na antarā punadivase vā aparadivase vā niṭṭhāti, addhaniyo pana hoti, maraṇeneva niṭṭhātīti attho. Kakkhaḷenāti atikakkhaḷena dhammacchedakena thaddhavacanena. Saṃsandatīti ekībhavati. Sammodatīti nirantaro hotīti evamettha attho daṭṭhabbo.
第133条。所谓稳定地点，即坚定不移之处。所谓石头之痕迹，指由他人过失所造成的刻痕。此刻痕若符合石刻之象，则称“石刻”，其他内容亦同理。所谓“习行”即是因悲悯而持守的戒律，不会快速消失，即使不间断地持续持守，如此其怒气亦不会于次日或他日消散，但若因死亡而终止，则有此义。“坚硬”即极为坚硬而能断绝法的坚韧言辞。“密合”是指统一成为一体，“欢喜”是指不断存在，均当于此处理解。
Atha vā sandhiyatīti ṭhānagamanādīsu kāyakiriyāsu kāyena samodhānaṃ gacchati, tilataṇḍulā viya missībhāvaṃ upetīti attho. Saṃsandatīti cittakiriyāsu cittena samodhānaṃ gacchati, khīrodakaṃ viya ekībhāvaṃ upetīti attho. Sammodatīti uddesaparipucchādīsu vacīkiriyāsu vācāya samodhānaṃ gacchati, vippavāsāgatopi piyasahāyako viya piyatarabhāvaṃ upetīti attho. Apica kiccakaraṇīyesu tehi saddhiṃ ādītova ekakiriyābhāvaṃ upagacchanto sandhiyati, yāva majjhā pavattanto saṃsandati, yāva pariyosānā anivattanto sammodatīti veditabbo.
或谓“结合”者，于位置、行走等诸身体作用上，以身体而合一，谓如杂糠粟米般成为混合状态是也。所谓“相依”者，于心意作用上，以心意合一，如牛乳与水合一状态是也。所谓“协和”者，于意旨询问等言语作用上，以语言合一，且谓即便虽有相反相异，亦如乐于可爱者般达成益乐状态是也。再者，于现行当作之事，彼等合一如一束薪柴，成为一行动状态，以此而结合；于中途转动时而相依；至于终了未转时而协和，此当晓知也。
Lekhasuttavaṇṇanā niṭṭhitā. · 刻画经注释完毕。
Kusināravaggavaṇṇanā niṭṭhitā. · 拘尸那罗品注释完毕。