(10) 5. Asuravaggo · (10) 5. 阿苏拉品复注
(10) 5. Asuravaggo（十）五、阿修罗品
1-2. Asurasuttādivaṇṇanā一至二、《阿修罗经》等的注释
§91-92
91-92. Pañcamassa paṭhamadutiyāni uttānatthāneva.
第五章第初、二句，皆为正面说明。
Asurasuttādivaṇṇanā niṭṭhitā. · 《阿修罗经》等的注释完毕。
3. Dutiyasamādhisuttavaṇṇanā三、《第二定经》的注释
§93
93. Tatiye appaṭivānīti bhāvappadhāno niddesoti āha ‘‘anivattanatā’’ti. ‘‘Appaṭivānitā’’ti vattabbe ‘‘appaṭivānī’’ti vuttaṃ. Tathā hi vīriyappavāhe vattamāne antarā eva paṭigamanaṃ nivattanaṃ paṭivānaṃ, taṃ assa atthīti paṭivānī, na paṭivānī appaṭivānī, tassa bhāvo appaṭivānitā, anivattanāti attho. Appaṭivānīti vā itthiliṅgavasenevāyaṃ niddeso. Antarāyeva paṭigamanaṃ nivattanaṃ paṭivānī, na paṭivānī appaṭivānī, anivattanāti attho.
第三句中“appaṭivāni”意指心念不专注，此处说的是意念起心作用。注曰所谓“不回转”，即“不再返回”之义。所谓“appaṭivānī”是“appativānī”的俗写。正如精进之流中，中间有返还、回转、寄宿等意涵，故称之为“回向”，而非“非回向”，此心状态即为“不回转”所指。此“不回转”一辞，也可按女性语法形式解，此处指意念中间的返还与否，即为“不回转”意境。
Dutiyasamādhisuttavaṇṇanā niṭṭhitā. · 《第二定经》的注释完毕。
4. Tatiyasamādhisuttavaṇṇanā四、《第三定经》的注释
§94
94. Catutthe saṇṭhapetabbanti sammadeva ṭhapetabbaṃ. Yathā pana ṭhapitaṃ saṇṭhapitaṃ hoti, taṃ dassetuṃ ‘‘sannisādetabba’’ntiādi vuttaṃ. Tattha sannisādetabbanti samādhippaṭipakkhe kilese sannisīdāpentena cittaṃ gocarajjhatte sannisīdāpetabbanti. Ekodi kātabbanti abyaggabhāvāpādanena ekaggaṃ kātabbaṃ. Samādahitabbanti yathā ārammaṇe suṭṭhu appitaṃ hoti, evaṃ sammā sammadeva ādahitabbaṃ, suṭṭhu āropetabbaṃ samāhitaṃ kātabbanti attho.
第四句中谓“应当安住者，正当安住者”。如同时安住即是所安住，故谓之“应当安住”等。此“安住”乃说明修习禅定时，须令心与烦恼相应对境远离，得以安稳。此处“一意专注”谓不能散乱，故应依正法而修，如同专注于修习对象时应善摄持、安住与专注之意。
Tatiyasamādhisuttavaṇṇanā niṭṭhitā. · 第三定经注释完毕。
5-6. Chavālātasuttādivaṇṇanā5-6. 尸火把经等注释
§95-96
95-96. Pañcame chavālātanti chavānaṃ daḍḍhaṭṭhāne alātaṃ. Tenevāha ‘‘susāne alāta’’nti. Majjhaṭṭhāne gūthamakkhitanti pamāṇena aṭṭhaṅgulamattaṃ dvīsu ṭhānesu ādittaṃ majjhe gūthamakkhitaṃ. Kaṭṭhatthanti kaṭṭhena kātabbakiccaṃ. Sesamettha uttānameva. Chaṭṭhaṃ uttānameva.
第五、第六句中“chavālātanti”指细密场所之剑杖。曰“好杖”。中处所谓“gūthamakkhitanti”乃约八寸长，两处涂抹，中间涂漆。所谓“kaṭṭhattha”即木质用具之义。若剩余处亦为正面意义。第六句亦正面也。
Chavālātasuttādivaṇṇanā niṭṭhitā. · 尸火把经等注释完毕。
7-10. Khippanisantisuttādivaṇṇanā7-10. 速寂静经等注释
§97-100
97-100. Sattame khippanisantīti khippapañño. Tenāha ‘‘khippanisāmano’’tiādi. Anurūpadhammanti lokuttarādhigamassa anucchavikasabhāvaṃ. Kalyāṇā sundarā parimaṇḍalapadabyañjanā vācā assāti kalyāṇavāco. Tenāha ‘‘sundaravacano’’ti. Kalyāṇaṃ madhuraṃ vākkaraṇaṃ udāhāraghoso assāti kalyāṇavākkaraṇo. Guṇaparipuṇṇabhāvena pūre puṇṇabhāve bhavāti porī, tāya poriyā. Tenāha ‘‘guṇaparipuṇṇāyā’’ti. Pure bhavattā poriyā nāgarikitthiyā sukhumālattanena sadisāti porī, tāya poriyā. ‘‘Sukhumālattanenā’’ti iminā tassā vācāya mudusaṇhabhāvo vutto. Apalibuddhāyāti pittasemhādīhi na paliveṭhitāya. Adosāyāti sandiddhavilambitādidosarahitāya agaḷitapadabyañjanāyāti apatitapadabyañjanāya avirahitapadabyañjanāya. Ubhayametaṃ anelagalāyāti imasseva atthavacanaṃ. Anelagalāyāti hi anelāya ceva agalāya cāti attho. Atthaṃ viññāpetuṃ samatthāyāti ādimajjhapariyosānaṃ pākaṭaṃ katvā bhāsitatthassa viññāpanasatthāya. Aṭṭhamanavamadasamāni uttānatthāneva.
第七句中“khippanisanti”意谓“迅速慧者”。注云谓“迅速镇静之意”。所谓“anurūpadhammā”，乃指出世间成就之真理性质。所谓“佳美语句徵象”，者即善言辞。注云谓“美妙之语”。所谓“善语”乃指美言、甜美辞令，诸多美德具足而成美语之意。所谓“甜美语调”乃指出色发声，而谓“善说”。言语具足德相因而悦人者，称为“善语”。以昔比库所赋之温柔语也。所谓“不为贪染”等，指不染污之清净语。所谓“无嗔悔”，谓语无怒气、无迟缓也。此二义俱备者称“不污厌弃”。谓无恶浊之辞。此义述说目的在令阅读者了解所谈之词义。第八、九、十句皆为正面说明。
Khippanisantisuttādivaṇṇanā niṭṭhitā. · 速寂静经等注释完毕。
Asuravaggavaṇṇanā niṭṭhitā. · 阿修罗品注释完毕。
Dutiyapaṇṇāsakaṃ niṭṭhitaṃ. · 第二五十集结束。
3. Tatiyapaṇṇāsakaṃ
第三十五章。