4. Mahāvaggo · 4. 大品
4. Mahāvaggo第四 大品
1. Anupubbavihārasuttavaṇṇanā第一 次第住经注释
§32
32. Catutthassa paṭhame anupubbato viharitabbāti anupubbavihārā. Anupaṭipāṭiyāti anukkamena. Samāpajjitabbavihārāti samāpajjitvā samaṅgino hutvā viharitabbavihārā.
第四品首先论及渐次应行持者，谓渐次修习之法。所谓渐行，即循序渐进。所谓当入者，是指经过调伏、正念正定而应当入行的功夫。
Anupubbavihārasuttavaṇṇanā niṭṭhitā. · 次第住经注释完毕。
2-3. Anupubbavihārasamāpattisuttādivaṇṇanā第二至三 次第住等至经等注释
§33-34
33-34. Dutiye chātaṃ vuccati taṇhādiṭṭhiyo kāmānaṃ pātabbato tāsaṃ vasena vattanato, tanninnattā natthi etesu chātanti nicchātā. Tenāha ‘‘taṇhādiṭṭhicchātāna’’ntiādi. Tatiye natthi vattabbaṃ.
第三、四品言：第二为渴欲谓贪、见、取、爱等欲界烦恼相续，随其所依而转行。此等烦恼不复离断，谓为止息断灭。因此称之为「渴欲之止息断灭」。第三无应当转行者。
Anupubbavihārasamāpattisuttādivaṇṇanā niṭṭhitā. · 次第住等至经等注释完毕。
4. Gāvīupamāsuttavaṇṇanā第四 母牛譬喻经注释
§35
35. Catutthe pabbatacārinīti pakatiyā pabbate bahulacārinī. Akhettaññūti (visuddhi. mahāṭī. 1.77) agocaraññū. Samādhiparipantānaṃ visodhanānabhiññatāya bālo. Jhānassa paguṇabhāvāpādanaveyyattiyassa abhāvena abyatto. Uparijhānassa padaṭṭhānabhāvānavabodhena akhettaññū. Sabbathāpi samāpattikosallābhāvena akusalo. Samādhinimittassa vā anāsevanāya bālo. Abhāvanāya abyatto. Abahulīkārena akhettaññū. Sammadeva anadhiṭṭhānato akusaloti yojetabbaṃ. Ubhato bhaṭṭhoti ubhayato jhānato bhaṭṭho. So hi appaguṇatāya na suppatiṭṭhitatāya saussāhopi vināsato asāmatthiyato ca jhānadvayato parihīno.
第四品所谓山居修行者者，即处于山中之多修行者。所谓不识地者，谓不识世俗之所基、不识世间所依。《净净论·大第1.77》中释为不识境界且不能出世。初禅之修习者，因不具诸禅德之基础，故不能坚固；未入第二禅者因不能断除余病，故不识地。虽得初禅之技巧，然不善，谓其不圆满不坚固，且未来证得第四禅境界而不失。沉溺于禅相者，谓贪恋禅象之愚者。故所谓不识地，委以愚拙。故应谓其因不正定而不善。所谓双支执着者，是指二禅皆不坚固之人。此人一方面不具禅之正妙，另一面因不坚固而失彼双禅，此两禅俱为废坏失效之谓。
Gāvīupamāsuttavaṇṇanā niṭṭhitā. · 《母牛譬喻经》注释结束。
5. Jhānasuttavaṇṇanā五、《禅那经》注释
§36
36. Pañcame aniccatoti iminā niccappaṭikkhepato tesaṃ aniccatamāha. Tato eva udayavayavantato vipariṇāmato tāvakālikato ca te aniccāti jotitaṃ hoti. Yañhi niccaṃ na hoti, taṃ udayavayaparicchinnajarāya maraṇena cāti dvedhā vipariṇataṃ ittarakkhaṇameva ca hoti. Dukkhatoti na sukhato. Iminā sukhappaṭikkhepato tesaṃ dukkhatamāha. Tato eva ca abhiṇhappaṭipīḷanato dukkhavatthuto ca te dukkhāti jotitaṃ hoti. Udayavayavantatāya hi te abhiṇhappaṭipīḷanato nirantaradukkhatāya dukkhasseva ca adhiṭṭhānabhūto. Paccayayāpanīyatāya rogamūlatāya ca rogato. Dukkhatāsūlayogato kilesāsucipaggharato uppādajarābhaṅgehi uddhumātapakkabhijjanato ca gaṇḍato. Pīḷājananato antotudanato dunnīharaṇato ca sallato. Avaḍḍhiāvahanato aghavatthuto ca aghato. Aseribhāvajananato ābādhappatiṭṭhānatāya ca ābādhato. Avasavattanato avidheyyatāya ca parato. Byādhijarāmaraṇehi palujjanīyatāya palokato. Sāminivāsīkārakavedakaadhiṭṭhāyakavirahato suññato. Attappaṭikkhepaṭṭhena anattato. Rūpādidhammāpi yathā na ettha attā atthīti anattā, evaṃ sayampi attā na hontīti anattā. Tena abyāpārato nirīhato tucchato anattāti dīpitaṃ hoti.
第五品名无常，即基于正见而断疑，断见永恒之人，谓其所知法皆无常。故称无常。此无常之义，显现于生灭变异、消长不住。凡不永恒之者，是名无常。此有双重差别：一者彼法生灭变异，二者因其灭故无我。苦义，则不依乐而起称苦为苦。此亦有双重：一为由当受之苦，二为因染污所缠障所受苦。此能明显以令断惑谓「苦也」。此由生灭变异故苦，因持名苦。由彼无常之因，以行苦之义。苦之表现，乃生灭变异所致痛苦，形诸染污所逼迫。由集故而生，因苦根之苦所缠，受其束缚引发诸痛苦疾病。病、老、死相继袭来，苦之象征尤为明显。由身心痛苦，心意不安，诸碍无量。此皆苦之表现，故名苦。因彼苦友，观之即显生灭无常现前，无我之教义亦明。由此令断执着，达无我理。因此晓然无我而不为所惑。
Lakkhaṇattayameva sukhāvabodhanatthaṃ ekādasahi padehi vibhajitvā gahitanti dassetuṃ ‘‘yasmā aniccato’’tiādi vuttaṃ. Antosamāpattiyanti samāpattīnaṃ sahajātatāya samāpattīnaṃ abbhantare cittaṃ paṭisaṃharatīti tappaṭibaddhachandarāgādikilesavikkhambhanena vipassanācittaṃ paṭisaṃharati. Tenāha ‘‘moceti apanetī’’ti. Savanavasenāti ‘‘sabbasaṅkhārasamatho’’tiādinā savanavasena. Thutivasenāti tatheva thomanāvasena guṇato saṃkittanavasena. Pariyattivasenāti tassa dhammassa pariyāpuṇanavasena. Paññattivasenāti tadatthassa paññāpanavasena. Ārammaṇakaraṇavaseneva upasaṃharati maggacittaṃ, ‘‘etaṃ santa’’ntiādi pana avadhāraṇanivattitatthadassanaṃ. Yathā vipassanā ‘‘etaṃ santaṃ etaṃ paṇīta’’ntiādinā asaṅkhatāya dhātuyā cittaṃ upasaṃharati, evaṃ maggo nibbānaṃ sacchikiriyābhisamayavasena abhisamento tattha labbhamāne sabbepi visese asammohato paṭivijjhanto tattha cittaṃ upasaṃharati. Tenāha ‘‘iminā pana ākārenā’’tiādi.
其特征说法，是为愉悦之觉知，以十一种辈分分解，用以明示「因无常」等语。所谓入中收摄，即依入定之禅境，内心收束。不执著于欲乐及诸染污，逆转贪、嗔、痴等之隆盛而生慧观。故谓「断得解脱」。谓由闻修养，谓止息诸法；由速止息，谓疾速断除；由广闻说，谓广泛诠释；由明说法，谓智慧传播。由缘起证，谓路径及修习之摄受。称入道心之收摄，谓明证「此乃宁静」。如观智慧，分别此为宁静、圆满，弥勒无量法藏。于入定中心摄，实现涅槃」，此时达成一切清明，心无迷惑，深入观行。故称之曰「依此所成」等语。
So tattha ṭhitoti so adandhavipassako yogī tattha tāya aniccādilakkhaṇattayārammaṇāya vipassanāya ṭhito. Sabbasoti sabbattha tassa tassa maggassa adhigamāya nibbattitasamathavipassanāsu. Asakkonto anāgāmī hotīti heṭṭhimamaggāvahāsu eva samathavipassanāya chandarāgaṃ pahāya aggamaggāvahāsu nikantiṃ pariyādātuṃ asakkonto anāgāmitāyameva saṇṭhāti.
于彼时立足，即于彼地止行深观之行者，谓禅定具足，以观无常、苦、无我诸特征作为观修之事相。谓遍处，即于一切所行正道及禅定均获成就。谓不能服者，为难通达净行，至无余涅槃之深道，由是放弃贪著、嗔恚及痴疑，于最善道中引领信行者以立正觉，能达阿拉汉位。
Samatikkantattāti samathavasena vipassanāvasena cāti sabbathāpi rūpassa samatikkantattā. Tenāha ‘‘ayaṃ hī’’tiādi. Anenāti yoginā. Taṃ atikkammāti idaṃ yo paṭhamaṃ pañcavokāraekavokārapariyāpanne dhamme sammadeva sammasitvā te vissajjetvā tato arūpasamāpattiṃ samāpajjitvā arūpadhamme sammasati, taṃ sandhāya vuttaṃ. Tenāha ‘‘idāni arūpaṃ sammasatī’’ti.
所谓超越者，即以心的安住和观照之力皆具足，彻底超越一切色内含。由此说“此者是我”等言，即指出此处。此义为修行者称之。所谓超越，是指修行者于初涵盖五种归一的法门，正智契入而审察，了然放下后，继而进入非色界禅那。于非色境法中生起正知，此理即是其义。故经典中云：“现今正知非色界境。”
Jhānasuttavaṇṇanā niṭṭhitā. · 《禅那经》注释结束。
6. Ānandasuttavaṇṇanā六、《阿难经》注释
§37
37. Chaṭṭhe okāsaṃ avasaraṃ adhigacchati etenāti okāsādhigamo, maggaphalasukhādhigamāya okāsabhāvato vā okāso, tassa adhigamo okāsādhigamo. Ettha ca dīghanikāyeneva (dī. ni. 2.288) pana suttantadesanāyaṃ paṭhamajjhānaṃ, catutthajjhānaṃ, arahattamaggoti tayo okāsādhigamā āgatā. Tattha (dī. ni. aṭṭha. 2.288) paṭhamaṃ jhānaṃ pañca nīvaraṇāni vikkhambhetvā attano okāsaṃ gahetvā tiṭṭhatīti ‘‘paṭhamo okāsādhigamo’’ti vuttaṃ. Catutthajjhānaṃ pana sukhadukkhaṃ vikkhambhetvā attano okāsaṃ gahetvā tiṭṭhatīti dutiyo okāsādhigamo. Arahattamaggo sabbakilese vikkhambhetvā attano okāsaṃ gahetvā tiṭṭhatīti ‘‘tatiyo okāsādhigamo’’ti vutto. Idha pana vakkhamānāni tīṇi arūpajjhānāni sandhāya ‘‘okāsādhigamo’’ti vuttaṃ. Tesaṃyeva ca gahaṇe kāraṇaṃ sayameva vakkhati.
第三十七条 於第六禅次得境，即谓得禅次、得道果乐之时机。此处所谓“时机”，乃指获得禅次、道果之时。于长部义记（二八八页）经文宣说得禅次共三，即初禅、第四禅及阿拉汉道。义记曰：初禅位，修者摒除五盖，摄持自身时而立，称为“第一得禅次”；第四禅，则舍苦乐，摄持自身而立，谓之“第二得禅次”；阿拉汉道，则断一切烦恼，摄持自身而立，谓“第三得禅次”。此处论说三种非色禅，是以“得禅次”名之。详细因缘亦同样说明于文中。
Sattānaṃvisuddhiṃ pāpanatthāyāti rāgādīhi malehi abhijjhāvisamalobhādīhi ca upakkilesehi kiliṭṭhacittānaṃ sattānaṃ visuddhipāpanatthāya samatikkamanatthāya. Āyatiṃ anuppajjanañhi idha ‘‘samatikkamo’’ti vuttaṃ. Atthaṃ gamanatthāyāti kāyikadukkhassa ca cetasikadomanassassa cāti imesaṃ dvinnaṃ atthaṅgamāya, nirodhāyāti attho. Ñāyati nicchayena kamati nibbānaṃ, taṃ vā ñāyati paṭivijjhīyati etenāti ñāyo, samucchedabhāvo ariyamaggoti āha ‘‘sahavipassanakassa maggassā’’ti. Paccakkhakaraṇatthāyāti attapaccakkhatāya. Parapaccayena vinā paccakkhakaraṇañhi ‘‘sacchikiriyā’’ti vuccati. Asambhinnanti pittasemhādīhi apalibuddhaṃ anupahataṃ.
所谓众生清净，但为了灭除恶，道者须超越内业所染污染：由贪欲等烦恼之垢染、贪嗔痴等烦恼所浊染，心意被污染者，众生之清净是为超越恶业之意。所谓“久远不中断”即为“超越”之义。断其义，涵盖身苦及心忧，此为二义之升向，其终极意蕴为涅槃。此理明晰无疑，谓之智慧，辨明灭绝之法即圣道。所谓因缘道理互相依存，无因则无果，此即“证实”之义。未经破坏保持纯净，非被贪嗔痴等染污混淆之理。
Rāgānugato samādhi abhinato nāma hoti ārammaṇe abhimukhābhāvena pavattiyā, dosānugato pana apanato apagamanavasena pavattiyā, tadubhayappaṭikkhepena ‘‘na cābhinato na cāpanato’’ti vuttanti āha ‘‘rāgavasenā’’tiādi. Na sasaṅkhāraniggayhavāritagatoti lokiyajjhānacittāni viya na sasaṅkhārena sappayogena tadaṅgappahānavikkhambhanappahānavasena ca niggahetvā vāretvā ṭhito. Kiñcarahi kilesānaṃ chinnante uppanno. Tathābhūtaṃ phalasamādhiṃ sandhāyetaṃ vuttaṃ. Tenāha ‘‘na sasaṅkhārena…pe… chinnante uppanno’’ti.
随贪境入定谓“随喜定”，此定念境相，故能转动。而随嗔境入定，则不转不离，因远离，故名“不转不离”。此二种对立相反故称“非转非离”。言者谓“随贪境观”之类。此定相如世间禅定心，未断行所染烦恼，虽离断肢节与破坏，却未断其根本。烦恼虽有断生起，然其断灭之果亦应当观照。故曰“非由有行为所断而生起”，即此义也。
Ānandasuttavaṇṇanā niṭṭhitā. · 《阿难经》注释结束。
7. Lokāyatikasuttavaṇṇanā七、《顺世论者经》注释
§38
38. Sattame lokāyatavādakāti āyatiṃ hitaṃ loko na yatati na viruhati etenāti lokāyataṃ, vitaṇḍasatthaṃ. Tañhi ganthaṃ nissāya sattā puññakiriyāya cittampi na uppādenti, taṃ vadantīti lokāyatavādakā.
第三十八条 所谓世俗论者即指无意修行善法，亦非增进或掩没世间之人。此“世俗论”者，依经典著作所载，谓众生凭借善作业，内心不生烦恼者，如是人即为世俗论者。
Daḷhaṃ thiraṃ dhanu etassāti daḷhadhanvā (a. ni. ṭī. 2.4.45-46; saṃ. ni. ṭī. 1.1.107), so eva ‘‘daḷhadhammā’’ti vutto. Paṭisattuvidhamanatthaṃ dhanuṃ gaṇhātīti dhanuggaho. So eva usuṃ saraṃ asati khipatīti issāso. Dvisahassathāmanti lohādibhāraṃ vahituṃ samatthaṃ dvisahassathāmaṃ. Tenāha ‘‘dvisahassathāmaṃ nāmā’’tiādi. Daṇḍeti dhanudaṇḍe. Yāva kaṇḍappamāṇāti dīghato yattakaṃ kaṇḍassa pamāṇaṃ, tattake dhanudaṇḍe ukkhittamatte āropitesuyeva jiyādaṇḍesu so ce bhāro pathavito muccati, evaṃ idaṃ dvisahassathāmaṃ nāma dhanūti daṭṭhabbaṃ. Uggahitasippoti uggahitadhanusippo. Katahatthoti thirataraṃ lakkhesu avirajjhanasarakkhepo. Īdiso pana tattha vasibhūto katahattho nāma hotīti āha ‘‘ciṇṇavasibhāvo’’ti. Kataṃ rājakulādīsu upecca asanaṃ etena so katūpāsanoti āha ‘‘rājakulādīsu dassitasippo’’ti. Evaṃ katanti evaṃ antosusirakaraṇādinā sallahukaṃ kataṃ.
此为坚实牢固之弓（注：此谓坚韧弓），此弓谓之“坚弓”。为了拒敌，自持此弓，可称为握弓。此弓轻巧灵便，亦称长弓。此弓重达两千担，能承载重物。故称“名为两千担者”等。弓弦绑于弓身上，长度依关节而定，如同系于桩之绳索。若弓因重量落地而断，如此此弓则为所见之两千担弓。开弦手谓“拉弓者”。弓手以稳定之手施用此弓，称为未被动摇。诸如此种握持手乃能抵御敌人。此手在王族等座前坐者中称为“有力手”，故谓为王族所见之箭手。此即为所造箭法及箭器之内在操作。
Lokāyatikasuttavaṇṇanā niṭṭhitā. · 《顺世论者经》注释终了。
8-9. Devāsurasaṅgāmasuttādivaṇṇanā八至九、《天人与阿修罗之战经》等的注释。
§39-40
39-40. Aṭṭhame abhiyiṃsūti kadā abhiyiṃsu? Yadā balavanto ahesuṃ, tadā. Tatrāyamanupubbikathā (saṃ. ni. aṭṭha. 1.1.247; sārattha. ṭī. 1.verañjakaṇḍavaṇṇanā) – 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 tathā 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, suraṃ na pivimha, suraṃ na pivimhā’’ti āhaṃsu. Tato paṭṭhāya asurā nāma jātā. Atha nesaṃ kammapaccayautusamuṭṭhānaṃ sinerussa heṭṭhimatale dasayojanasahassaṃ asurabhavanaṃ nibbatti. Sakko tesaṃ nivattitvā anāgamanatthāya ārakkhaṃ ṭhapesi. Yaṃ sandhāya vuttaṃ –
三十九至四十节。所谓第八者，何时称为第八？即当众人势力强盛之时，是为第八。此中依序阐述（参见《相应部律注》一卷第一章第二百四十七节；《义灯论》第一册破外篇注释）——萨咖曾于摩揭陀国之麻诃罗迦城，名为摩诃的少年，带领三十三人做善业，履行七个戒柱。当时他堕生有暇天界。由于这强有力之业，他与众神余众顺次达十处，见曰「来客天子降临」，便备香气饮品款待。他对萨咖众会训示曰「诸魔勿饮香水，宜只少许显其饮用之状」。众皆遵命。居客天神以净金珠串带礼敬香水，尽兴饮用，醉后各处在金地卧息。萨咖谓曰「为使诸子能使子承欢」，遂于众足上攀持，以火红宝石足饰投掷。众因萨咖功德力之感应，皆即当时返回旧位。彼众于醉时中觉知，谓曰「父亲，勿饮酒，勿饮酒也。」随即生恶魔。其恶缘故随酒生，恶魔国名为醉魔国，在恶魔境低处，规模约十由旬。萨咖于此反转后，为防止其再来，安置护卫。所陈保护有——
‘‘Antarā dvinnaṃ ayujjhapurānaṃ,
「在两军之间，先辈布防，
Pañcavidhā ṭhapitā abhirakkhā;
有五种设守护，
Uraga-karoṭi-payassa ca hārī,
以蛇类、蛟龙、鬼神执守，
Madanayutā caturo ca mahatthā’’ti. (saṃ. ni. aṭṭha. 1.1.247; sārattha. ṭī. 1.1 verañjakaṇḍavaṇṇanā);
及配以四大巨王。」（参《相应部律注》一卷第一章第二百四十七节；《义灯论》第一册第一破外篇注释）；
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. Tesaṃ antarā etesu uragādīsu pañcasu ṭhānesu sakkena ārakkhā ṭhapitā. Tattha uragasaddena nāgā gahitā. Te hi udake balavanto honti, tasmā sinerussa paṭhamālinde etesaṃ ārakkhā. Karoṭisaddena supaṇṇā gahitā. Tesaṃ kira karoṭi nāma pānabhojanaṃ, tena taṃ nāmaṃ labhiṃsu, dutiyālinde tesaṃ ārakkhā. Payassahārisaddena kumbhaṇḍā gahitā, dānavarakkhasā kira te, tatiyālinde tesaṃ ārakkhā. Madanayutasaddena yakkhā gahitā. Visamacārino kira te yujjhasoṇḍā, catutthālinde tesaṃ ārakkhā. Caturo ca mahattāti cattāro mahārājāno vuttā, pañcamālinde tesaṃ ārakkhā, tasmā yadi asurā kupitāvilacittā devapuraṃ upayanti yujjhituṃ. Yaṃ girino paṭhamaṃ paribhaṇḍaṃ, taṃ uragā paṭibāhayanti. Evaṃ sesesu sesā.
实有两城，因战斗难以攻占，故名为两军城，分别为天城与魔城。其魔若势强，则诸天逃避入天城，恶魔虽多但无法攻破城门。而诸天若强，则魔族逃入魔城，天众虽多亦不能攻入。此即所谓两城两军。两城之间于五处有由萨咖设置的护卫。以蛇咬声捕获纳迦，纳迦水中力强，故置醉魔第一护卫。以蛟龙声音捕获须波那，蛟龙以辣椒为食，故名蛟龙，以此为第二护卫。以奶白声音捕获鬼怪，其为大恶鬼，设为第三护卫。以激怒声音拘摄夜叉，行事异常，名为毒伏呾鬼，为第四护卫。四大王乃四大王者，称为第五护卫。故如若恶魔怀仇意欲攻天城，纳迦便先攻第一护卫。余众依次护卫。
Te pana asurā āyuvaṇṇayasaissariyasampattīhi 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 āruhituṃ 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 aññamaññasantāsanamattameva hoti. Koṭisatāpi koṭisahassāpi nāgā tehi saddhiṃ yujjhitvā te asurapuraṃyeva pavesetvā nivattanti. Yadā pana asurā balavanto honti, atha nāgā osakkitvā dutiye ālinde supaṇṇehi saddhiṃ ekatova hutvā yujjhanti. Esa nayo supaṇṇādīsupi. Yadā pana tāni pañcapi ṭhānāni asurā maddanti, tadā ekato sampiṇḍitānipi tāni pañca balāni osakkanti. Atha cattāro mahārājāno gantvā sakkassa taṃ pavattiṃ ārocenti. Sakko tesaṃ vacanaṃ sutvā diyaḍḍhayojanasatikaṃ vejayantarathaṃ āruyha sayaṃ vā nikkhamati, ekaṃ puttaṃ vā peseti. Yadā devā puna apaccāgamanāya asure jiniṃsu, tadā sakko asure palāpetvā pañcasu ṭhānesu ārakkhaṃ datvā vediyapāde vajirahatthā indapaṭimāyo ṭhapesi. Asurā kālena kālaṃ uṭṭhahitvā paṭimāyo disvā ‘‘sakko appamatto tiṭṭhatī’’ti tatova nivattanti. Idha pana yadā asurānaṃ jayo ahosi, devānaṃ parājayo, taṃ sandhāyetaṃ vuttaṃ – ‘‘parājitā ca, bhikkhave, devā apayiṃsuyeva uttarenābhimukhā, abhiyiṃsu asurā’’ti.
那些阿修罗因寿命、容貌、威力、财富等与第六天（忉利天）相似的缘故，没有认识自己，便对花开遍地的番荔枝树说：「这里不是天人之城，彼处有遮蔽花朵的树木，而这里仅是心叶树。树衰老枯萎，我们若受其欺骗，天人之城便萦绕不住，我们不如去那里，就一起战斗吧。」说毕，乘象车登上，携带着金、银、玛瑙宝板，做好战争准备，勇猛阿修罗便在大海上分开水面，奋力冲出。天人们出现，如同蚯蚓爬上蚯蚓丘，开始攀爬。随后他们率先与那群响尾蛇及大蟒蛇交战。这场战争中，没有任何生命受伤，也没有皮肤受损，没有流血，只像少年们以树枝互相扇打般，彼此轻微冲突。成千上万的龙，联手作战，攻入阿修罗宫殿后又撤退。阿修罗强盛时，龙屈服后与第二派仙鹤、金翅大鹏鸟联合战斗，此即为鹏鸟一派。阿修罗能同时统领五处地区时，相互联合将这五股力量击败。此时四大君主前往，向天帝询问当时情状。天帝听后，登上十五由旬高的绝顶，亲自或派遣使者出战。当天人再次攻胜阿修罗时，天帝驱散阿修罗，防护五处地区，在城门上立设金象铁骑和帝像。阿修罗时常发动攻势，见到防卫设施后说：「天帝谨慎坚守。」便退却。如今阿修罗得胜，天人失败，《经》中指明：「比库们，战败的天人向北逃往阿修罗，反攻阿修罗。」
Dakkhiṇābhimukhā hutvāti cakkavāḷapabbatābhimukhā hutvā. Asurā kira devehi parājitā palāyantā cakkavāḷapabbatābhimukhaṃ gantvā cakkavāḷamahāsamuddapiṭṭhiyaṃ rajatapaṭṭavaṇṇe vālikāpuline yattha paṇṇakuṭiyo māpetvā isayo vasanti, tattha gantvā isīnaṃ assamapadena gacchantā ‘‘sakko imehi saddhiṃ mantetvā amhe nāseti, gaṇhatha puttahatāya putte’’ti kupitā assamapade pānīyaghaṭacaṅkamanapaṇṇasālādīni viddhaṃsenti. Isayo araññato phalāphalaṃ ādāya āgatā disvā puna dukkhena paṭipākatikaṃ karonti, tepi punappunaṃ tatheva parājitā gantvā vināsenti. Tena vuttaṃ – ‘‘parājitā ca kho, bhikkhave, asurā apayiṃsuyeva dakkhiṇenābhimukhā’’ti. Navamaṃ uttānatthameva.
「向南而行」指的是朝向转轮圣王山。阿修罗被天人打败逃走，朝转轮圣王山而去。在那里，银色的瓦里卡浦里布设了牌楼，诸国王居住于此。到达此地后，他们像敌人一般行走，用水罐、木杓、手板等器物毁坏牌楼。国王们到森林采集果实菜蔬回来，继续作恶，反复多次，阿修罗们依然战败并灭亡。由此经文说：「比库们，阿修罗战败向南逃往。」这是第九个圣意的提出。
Devāsurasaṅgāmasuttādivaṇṇanā niṭṭhitā. · 《天人与阿修罗之战经》等的注释终了。
10. Tapussasuttavaṇṇanā十、《答布萨经》注释。
§41
41. Dasame pakkhandatīti pavisati. Pasīdatīti pasādaṃ abhiruciṃ āpajjati, patiṭṭhāti vimuccatīti attho. Kathāpābhatanti kathāya mūlaṃ. Mūlañhi ‘‘pābhata’’nti vuccati. Yathāha –
「第十所谓的‘变化假说’进入」，即「欢喜」使人获得兴味滋养，稳固且得解脱之意。「变化假说」意即「话语根源」。其根本意称为「光辉」。譬如经中说：
‘‘Appakenapi medhāvī, pābhatena vicakkhaṇo;
「即使愚人，善于智慧者，因光辉而敏锐；
Samuṭṭhāpeti attānaṃ, aṇuṃ aggiṃva sandhama’’nti. (jā. 1.1.4);
他能激发自身，如同点燃一丝火苗。」（《经集》1.1.4）
Tenevāha ‘‘kathāpābhatanti kathāmūla’’nti. Vitakkaggahaṇeneva taṃsahacarito vicāropi gahito. Tenevettha bahuvacananiddeso katoti āha ‘‘vitakkesūti vitakkavicāresū’’ti.
因此说「话语根源就是话语的根本」，思维与观念的采纳同样由此而生。在此多用复数形式，故说「思维及思维观念」如此讲明。
Tapussasuttavaṇṇanā niṭṭhitā. · 《答布萨经》注释终了。
Mahāvaggavaṇṇanā niṭṭhitā. · 《大品》注释终了。