(13) 3. 怖畏品义注
1(13) 第三 怖畏品
(13) 3. Bhayavaggo
2第一 自我谴责经注释
1. Attānuvādasuttavaṇṇanā
121121. 在第三品的第一经中，「自我谴责的怖畏」：指对自我谴责者所生起的怖畏。「他人谴责的怖畏」：指出于他人的谴责所生起的怖畏。「刑罚的怖畏」：指缘于三十二种刑罚而生起的怖畏。「恶趣的怖畏」：指缘于四种恶趣而生起的怖畏。在「比丘们，这称为自我谴责的怖畏」等语句中：首先，当观察自我谴责的怖畏时，内在的惭生起；它会在三门中产生防护；三门的防护就成了四遍清净戒。他立足于该戒，增长观，随后立足于最胜果。然而，当观察他人谴责的怖畏时，外在的愧生起；它会在三门中产生防护；三门的防护就成了四遍清净戒。他立足于该戒，增长观，随后立足于最胜果。当观察恶趣的怖畏时，内在的惭生起；它会在三门中产生防护；三门的防护就成了四遍清净戒。他立足于该戒，增长观，随后立足于最胜果。
121. Tatiyassa paṭhame attānuvādabhayanti attānaṃ anuvadantassa uppajjanakabhayaṃ. Parānuvādabhayanti parassa anuvādato uppajjanakabhayaṃ. Daṇḍabhayanti dvattiṃsa kammakāraṇā paṭicca uppajjanakabhayaṃ. Duggatibhayanti cattāro apāye paṭicca uppajjanakabhayaṃ. Idaṃ vuccati, bhikkhave, attānuvādabhayantiādīsu attānuvādabhayaṃ tāva paccavekkhantassa ajjhattaṃ hirī samuṭṭhāti, sāssa tīsu dvāresu saṃvaraṃ janeti, tīsu dvāresu saṃvaro catupārisuddhisīlaṃ hoti. So tasmiṃ sīle patiṭṭhāya vipassanaṃ vaḍḍhetvā aggaphale patiṭṭhāti. Parānuvādabhayaṃ pana paccavekkhantassa bahiddhā ottappaṃ samuṭṭhāti, tadassa tīsu dvāresu saṃvaraṃ janeti, tīsu dvāresu saṃvaro catupārisuddhisīlaṃ hoti. So tasmiṃ sīle patiṭṭhāya vipassanaṃ vaḍḍhetvā aggaphale patiṭṭhāti. Duggatibhayaṃ paccavekkhantassa ajjhattaṃ hirī samuṭṭhāti, sāssa tīsu dvāresu saṃvaraṃ janeti, tīsu dvāresu saṃvaro catupārisuddhisīlaṃ hoti. So tasmiṃ sīle patiṭṭhāya vipassanaṃ vaḍḍhetvā aggaphale patiṭṭhāti.
4第二 波浪怖畏经注释
2. Ūmibhayasuttavaṇṇanā
122122. 在第二经中，「对于入水者」：指正在进入水中的人。「应被期望的」：指应被希求的。「鳄鱼的怖畏」：指对凶暴之鱼的怖畏。「好像作遮口物」：指好像封住嘴巴那样做。「属于大腹者的状态」：指拥有大腹的状态，也就是大吃大喝的本性。在「正是以未防护之身」等语句中：因为在身门上没有三种防护，所以称为「以未防护之身」；因为在语门上没有四种防护，所以称为「以未防护之语」。
122. Dutiye udakorohantassāti udakaṃ otarantassa. Pāṭikaṅkhitabbānīti icchitabbāni. Susukābhayanti caṇḍamacchabhayaṃ. Mukhāvaraṇaṃ maññe karontīti mukhapidahanaṃ viya karonti. Odarikattassāti mahodaratāya mahagghasabhāvassa. Arakkhiteneva kāyenātiādīsu kāyadvāre tividhassa saṃvarassa abhāvato arakkhitena kāyena. Vacīdvāre catubbidhassa saṃvarassa abhāvato arakkhitāya vācāya.
6第三 第一差别经注释
3. Paṭhamanānākaraṇasuttavaṇṇanā
123123. 在第三经中，「他乐味于彼」：他因为对快乐的滋味而产生执着，而乐味于那种禅那。「喜爱」：指渴求。「成就喜悦」：指获得满足。「他已倾向彼」：指心已倾向彼，或者指已倾向彼的人。「多住于彼者」：指经常以那种禅那而安住的人。「往生为同伴」：指到达共在的状态，也就是在那里转生，这就是它的意思。「其寿量为劫」：在这里，初禅有低劣的、有中等的、有殊胜的。其中，以低劣的初禅而生起者的寿量是三分之一劫；以中等的，是半劫；以殊胜的，是一劫。这是针对那种情况而说的。「也会去地狱」：因为能令堕地狱的业还没有被断除，所以他会辗转地去往，而不是立刻无间地就去。「就在那生存中般涅槃」：指他就停住在那个色界有而般涅槃，不会往生到下方。「这就是，在趣与再生存在时」：这句话的意思是：这就是，在趣与再生存在时，对于有学的圣弟子，他们不以结生往生下方，而是停住在那个色界有，并在其上方，比如第二、第三禅天等某一个梵天界中般涅槃；但对于凡夫来说，则会有去地狱等的往生，这就是差别，这是它的义理。
123. Tatiye tadassādetīti taṃ jhānaṃ sukhassādena assādeti. Nikāmetīti pattheti. Vittiṃāpajjatīti tuṭṭhiṃ āpajjati. Tadadhimuttoti tasmiṃ adhimutto, taṃ vā adhimutto. Tabbahulavihārīti tena jhānena bahulaṃ viharanto. Sahabyataṃ upapajjatīti sahabhāvaṃ gacchati, tattha nibbattatīti attho. Kappo āyuppamāṇanti ettha paṭhamajjhānaṃ atthi hīnaṃ, atthi majjhimaṃ, atthi paṇītaṃ. Tattha hīnena uppannānaṃ kappassa tatiyo koṭṭhāso āyuppamāṇaṃ, majjhimena upaḍḍhakappo, paṇītena kappo. Taṃ sandhāyetaṃ vuttaṃ. Nirayampi gacchatīti nirayagamanīyassa kammassa appahīnattā aparāparaṃ gacchati, na anantarameva. Tasmiṃyeva bhave parinibbāyatīti tasmiṃyeva rūpabhave ṭhatvā parinibbāyati, na heṭṭhā otarati. Yadidaṃ gatiyā upapattiyā satīti yaṃ idaṃ gatiyā ca upapattiyā ca sati sekhassa ariyasāvakassa paṭisandhivasena heṭṭhā anotaritvā tasmiṃyeva rūpabhave upari dutiyatatiyādīsu aññatarasmiṃ brahmaloke parinibbānaṃ, puthujjanassa pana nirayādigamanaṃ, idaṃ nānākaraṇanti attho.
4「二劫」：在这里，第二禅也依照前面所说的道理分为三种。其中，由殊胜的修习而转生者，寿量为八劫；以中等的，为四劫；以低劣的，为二劫。这是针对那种情况而说的。「四劫」：在这里，应当取前面所说的「一劫、二劫」来理解其含义。而且「劫」也是乘数的名称，因此，在这里应被看作的意义是：一劫、二劫、四劫。这已经说明的是：之前所说的那个「一劫」，如果用二来计数，乘以一个乘数就成为「二劫」；再乘以第二个乘数就成为「四劫」；然后，那些「四劫」再以这四个乘数相乘，乘以一个乘数就成为八劫；乘以第二个乘数就成为十六劫；乘以第三个乘数就成为三十二劫；乘以第四个乘数就成为六十四劫。应知像这样，此处是依殊胜的禅那而取了六十四劫。「五百劫」：这是依殊胜的往生之禅那而说的。或者说，因为广果天不像初禅地等那些地方，它没有三个梵天界的差别，其寿量就只有这么多，所以这样说。
Dve kappāti etthāpi dutiyajjhānaṃ vuttanayeneva tividhaṃ hoti. Tattha paṇītabhāvanena nibbattānaṃ aṭṭhakappā āyuppamāṇaṃ, majjhimena cattāro, hīnena dve. Taṃ sandhāyetaṃ vuttaṃ. Cattārokappāti ettha yaṃ heṭṭhā vuttaṃ ‘‘kappo, dve kappā’’ti, tampi āharitvā attho veditabbo. Kappoti ca guṇassapi nāmaṃ, tasmā kappo dve kappā cattāro kappāti ayamettha attho daṭṭhabbo. Idaṃ vuttaṃ hoti – yo paṭhamaṃ vutto kappo, so dve vāre gaṇetvā ekena guṇena dve kappā honti, dutiyena cattāro, puna te cattāro kappāti imehi catūhi guṇehi guṇitā ekena guṇena aṭṭha honti, dutiyena soḷasa, tatiyena dvattiṃsa, catutthena catusaṭṭhīti. Evamidha paṇītajjhānavasena catusaṭṭhi kappā gahitāti veditabbā. Pañca kappasatānīti idaṃ paṇītasseva upapattijjhānassa vasena vuttaṃ. Vehapphalesu vā paṭhamajjhānabhūmiādīsu viya tiṇṇaṃ brahmalokānaṃ abhāvato ettakameva āyuppamāṇaṃ. Tasmā evaṃ vuttaṃ.
9第四、第二差别经注
4. Dutiyanānākaraṇasuttavaṇṇanā
124在第四经中，「色」就是色本身；其余各句也是同样的道理。对于「无常」等：以有已还无之义为「无常」，以恼害之义为「病」，以内里败坏之义为「痈」，以刺入之义为「箭」，以有苦之义为「祸」，以逼迫之义为「疾」，以不可支配之义为「异」，以崩坏之义为「坏」，以无众生之义为「空」，以不自在之义为「无我」。这里应知：以「无常」与「坏」两句说无常相，以「空」与「无我」两句说无我相，以其余诸句说苦相。「遍观察」是以智观见。如此将三相安于五蕴而观者，证得三道与三果。「往生为净居天诸神的同伴」：即安住于彼处，修习第四禅后往生。
124. Catutthe rūpameva rūpagataṃ. Sesapadesupi eseva nayo. Aniccatotiādīsu hutvā abhāvaṭṭhena aniccato, ābādhaṭṭhena rogato, anto padussanaṭṭhena gaṇḍato, anupaviṭṭhaṭṭhena sallato, sadukkhaṭṭhena aghato, sampīḷanaṭṭhena ābādhato, avidheyyaṭṭhena parato, palujjanaṭṭhena palokato, nissattaṭṭhena suññato, avasavattanaṭṭhena anattato. Ettha ca ‘‘aniccato palokato’’ti dvīhi padehi aniccalakkhaṇaṃ kathitaṃ, ‘‘suññato anattato’’ti dvīhi anattalakkhaṇaṃ, sesehi dukkhalakkhaṇaṃ kathitanti veditabbaṃ. Samanupassatīti ñāṇena passati. Evaṃ pañcakkhandhe tilakkhaṇaṃ āropetvā passanto tayo magge tīṇi phalāni sacchikaroti. Suddhāvāsānaṃdevānaṃ sahabyataṃ upapajjatīti tattha ṭhito catutthajjhānaṃ bhāvetvā upapajjati.
11第五、第六，慈经二品注
5-6. Mettāsuttadvayavaṇṇanā
125-126第五经中，以初禅说慈，以第二禅等说悲等。第六经应依第四经所说的方法来理解。
125-126. Pañcame paṭhamajjhānavasena mettā, dutiyādivasena karuṇādayo dassitā. Chaṭṭhaṃ catutthe vuttanayeneva veditabbaṃ.
13第七、如来第一希有经注
7. Paṭhamatathāgataacchariyasuttavaṇṇanā
127在第七经中，「出现」即由出现。「入于母胎」此处意为已入胎。因为是在他已入胎时如此，而非正在入胎时。「无量」指增长的量度，即广大的意思。「伟大」是它的同义词。「诸天的天神力」：此处指诸天的神力——所穿衣服的光明遍满十二由旬，身体的光明亦复如是，宫殿的光明亦复如是，且超过于此。「世界中间地狱」：每三个轮围之间有一个世界中间地狱，犹如三个车轮或三个钵相互接触放置时中间的空隙。而此世界中间地狱，其量有八千由旬。「黑暗」即常开不闭。「无遮」即下方亦无依止。「黑暗」即成为黑暗。「甚深黑暗」即因障碍眼识生起而具足令成盲目的黑暗。据说在那里眼识不生。「如是具大神力者」：据说日月能一时显现于三洲，故为如是具大神力者。于每一方，能破九万九千由旬之黑暗而示现光明，故为如是具大神力者。「光明不达」即光明不能到达。据说它们运行于轮围山的中间，又越过轮围山而至世界中间地狱，因此它们的光明不能到达那里。
127. Sattame pātubhāvāti pātubhāvena. Kucchiṃ okkamatīti ettha kucchiṃ okkanto hotīti attho. Okkante hi tasmiṃ evaṃ hoti, na okkamamāne. Appamāṇoti vuḍḍhippamāṇo, vipuloti attho. Uḷāroti tasseva vevacanaṃ. Devānaṃ devānubhāvanti ettha devānaṃ ayamānubhāvo – nivatthavatthassa pabhā dvādasa yojanāni pharati, tathā sarīrassa, tathā vimānassa, taṃ atikkamitvāti attho. Lokantarikāti tiṇṇaṃ tiṇṇaṃ cakkavāḷānaṃ antarā ekeko lokantariko hoti, tiṇṇaṃ sakaṭacakkānaṃ pattānaṃ vā aññamaññaṃ āhacca ṭhapitānaṃ majjhe okāso viya. So pana lokantarikanirayo parimāṇato aṭṭhayojanasahassappamāṇo hoti. Aghāti niccavivaṭā. Asaṃvutāti heṭṭhāpi appatiṭṭhā. Andhakārāti tamabhūtā. Andhakāratimisāti cakkhuviññāṇuppattinivāraṇato andhabhāvakaraṇatimisāya samannāgatā. Tattha kira cakkhuviññāṇaṃ na jāyati. Evaṃmahiddhikānanti candimasūriyā kira ekappahāreneva tīsu dīpesu paññāyanti, evaṃmahiddhikā. Ekekāya disāya nava nava yojanasatasahassāni andhakāraṃ vidhamitvā ālokaṃ dassenti, evaṃmahānubhāvā. Ābhā nānubhontīti pabhā nappahonti. Te kira cakkavāḷapabbatassa vemajjhena caranti cakkavāḷapabbatañca atikkamitvā lokantaranirayā. Tasmā tesaṃ tattha ābhā nappahonti.
8「那里若有有情」：即那些生于彼世界中间大地狱的有情。他们造了什么业而生在那里呢？造了极为沉重、残酷的业——对父母、对如法的沙门婆罗门犯下过失，以及其他日复一日杀生等暴恶之业，如铜掌岛的无畏贼、龙贼等。他们的身体有三伽浮陀大，指爪长如蝙蝠。他们如树上的蝙蝠一般，以爪钩住轮围山的山脚。当他们爬行而彼此进入一臂之距离时，便想「我们未得食物吧」，于是慌忙翻转身掉入支撑世界的水中。被风吹动时，他们如甘草果般断裂而落入水中。刚一落入极咸的水中，便如面团般消融。据说「还有其他有情啊」：即如我们遭受大苦一般，据说还有其他有情为遭受此苦而生于此——他们在那一天见到。然而此光明停留的时间甚至不足喝一碗粥的工夫，仅如睡醒后辨别所缘的那段时间。《长部》诵者则说：「仅一弹指顷，如闪电般闪出，正当他们说着『这是什么』时便消失了。」
Yepi tattha sattāti yepi tasmiṃ lokantaramahāniraye sattā upapannā. Kiṃ pana kammaṃ katvā tattha uppajjantīti? Bhāriyaṃ dāruṇaṃ mātāpitūnaṃ dhammikasamaṇabrāhmaṇānañca upari aparādhaṃ, aññañca divase divase pāṇavadhādisāhasikakammaṃ katvā uppajjanti tambapaṇṇidīpe abhayacoranāgacorādayo viya. Tesaṃ attabhāvo tigāvutiko hoti, vaggulīnaṃ viya dīghanakhā honti. Te rukkhe vagguliyo viya nakhehi cakkavāḷapabbatapāde lagganti. Yadā saṃsappantā aññamaññassa hatthapāsagatā honti, atha ‘‘bhakkho no laddho’’ti maññamānā tattha byāvaṭā viparivattitvā lokasandhārakaudake patanti, vāte paharantepi madhukaphalāni viya chijjitvā udake patanti, patitamattāva accantakhāre udake piṭṭhapiṇḍi viya vilīyanti. Aññepi kira bho santi sattāti bho yathā mayaṃ mahādukkhaṃ anubhavāma, evaṃ aññepi kira sattā idaṃ dukkhaṃ anubhavanatthāya idhūpapannāti taṃdivasaṃ passanti. Ayaṃ pana obhāso ekayāgupānamattampi na tiṭṭhati. Yāvatā niddāyitvā pabuddho ārammaṇaṃ vibhāveti , tattakaṃ kālaṃ hoti. Dīghabhāṇakā pana ‘‘accharāsaṅghātamattameva vijjuobhāso viya niccharitvā kiṃ idanti bhaṇantānaṃyeva antaradhāyatī’’ti vadanti.
16第八、如来第二希有经注
8. Dutiyatathāgataacchariyasuttavaṇṇanā
128第八：以可被渴爱与邪见执取之义为“所依”（ālayo），指五欲功德，或整个轮回。“乐于此处”故为“园”（ārāmo），此中以所依为园，故为“乐于所依园”（ālayārāmā）。于所依中喜乐，故为“乐于所依”（ālayaratā）。于所依中极欢喜，故为“乐于所依极喜”（ālayasammuditā）。“于非所依之法”（anālaye dhamme）：指与所依对立的、依止于出离的圣法。“欲闻”（sussūsati）：即想要听闻。“倾耳”（sotaṃ odahati）：即安立耳根。“生起智心”（aññā cittaṃ upaṭṭhapeti）：为了了知而令心现前。“慢”（māno）：即思量，或以可被思量之义，指整个轮回。“于慢调伏之法”（mānavinaye dhammeti）：指调伏慢的法。“不寂静”（anupasamo）：寂静的对立面，或以不寂静之义，整个轮回即称为不寂静。“导向寂静的”（opasamiketi）：指能作寂静、依止于出离的法。“已入无明”（avijjāgatā）：即已具足无明。“卵生”（aṇḍabhūtā）：因被无明卵壳所包裹，故如同卵一般存在，称为卵生。“遍缠”（pariyonaddhā）：即周遍被包裹。“于无明调伏”（avijjāvinaye）：无明调伏即指阿罗汉果，当教导依止于此的法时——这是其义。如此，在这部经中，于四处讲说轮回，于四处讲说出离。
128. Aṭṭhame taṇhādiṭṭhīhi allīyitabbaṭṭhena ālayoti pañca kāmaguṇā, sakalameva vā vaṭṭaṃ. Āramanti etthāti ārāmo, ālayo ārāmo etissāti ālayārāmā. Ālaye ratāti ālayaratā. Ālaye sammuditāti ālayasammuditā. Anālaye dhammeti ālayapaṭipakkhe vivaṭṭūpanissite ariyadhamme. Sussūsatīti sotukāmo hoti. Sotaṃ odahatīti sotaṃ ṭhapeti. Aññā cittaṃ upaṭṭhapetīti ājānanatthāya cittaṃ paccupaṭṭhapeti. Mānoti maññanā, maññitabbaṭṭhena vā sakalaṃ vaṭṭameva. Mānavinaye dhammeti mānavinayadhamme. Upasamapaṭipakkho anupasamo, anupasantaṭṭhena vā vaṭṭameva anupasamo nāma. Opasamiketi upasamakare vivaṭṭūpanissite. Avijjāya gatā samannāgatāti avijjāgatā. Avijjaṇḍakosena pariyonaddhattā aṇḍaṃ viya bhūtāti aṇḍabhūtā. Samantato onaddhāti pariyonaddhā. Avijjāvinayeti avijjāvinayo vuccati arahattaṃ, taṃnissite dhamme desiyamāneti attho. Iti imasmiṃ sutte catūsu ṭhānesu vaṭṭaṃ, catūsu vivaṭṭaṃ kathitaṃ.
189. 阿难希有经注释
9. Ānandaacchariyasuttavaṇṇanā
129第九：“比丘众为见阿难”（bhikkhuparisā ānandaṃ dassanāya）：指那些想见世尊而前往尊者处的人，或者那些听闻“据说尊者阿难一切处庄严、容貌端严、令人悦目、多闻、能庄严僧团”等尊者功德而来的人，针对他们而说“比丘众为见阿难而前往”。此理于一切处皆同。「欢喜」（attamanā）：即自心满意、欣悦，“听闻已令我们满足，如同亲见”。「法」（dhammanti）：指这样的款待法：“贤友，是否堪忍？是否能维持？是否作意如理作业？是否圆满对导师、亲教师的义务？”其中，对比丘尼则有差别：“姊妹们，你们是否受持八重法而行？”对近事男，不这样说：“欢迎，近事男，你的头或肢体不痛吧？你的子女兄弟无病吧？”而是这样说：“近事男，你们如何守护三归五戒？每月八日行布萨吗？圆满奉侍父母的义务吗？供养如法的沙门婆罗门吗？”对近事女也是同样的解释。
129. Navame bhikkhuparisā ānandaṃ dassanāyāti ye bhagavantaṃ passitukāmā theraṃ upasaṅkamanti, ye vā ‘‘āyasmā kirānando samantapāsādiko abhirūpo dassanīyo bahussuto saṅghasobhano’’ti therassa guṇe sutvā āgacchanti, te sandhāya ‘‘bhikkhuparisā ānandaṃ dassanāya upasaṅkamatī’’ti vuttaṃ. Esa nayo sabbattha. Attamanāti ‘‘savanena no dassanaṃ sametī’’ti sakamanā tuṭṭhacittā. Dhammanti ‘‘kacci, āvuso, khamanīyaṃ, kacci yāpanīyaṃ, kacci yonisomanasikārakammaṃ karotha, ācariyupajjhāyavattaṃ pūrethā’’ti evarūpaṃ paṭisanthāradhammaṃ. Tattha bhikkhunīsu ‘‘kacci, bhaginiyo, aṭṭha garudhamme samādāya vattathā’’ti idampi nānākaraṇaṃ hoti. Upāsakesu ‘‘svāgataṃ, upāsaka, na te kiñci sīsaṃ vā aṅgaṃ vā rujjati, arogā te puttabhātaro’’ti na evaṃ paṭisanthāraṃ karoti, evaṃ pana karoti – ‘‘kathaṃ, upāsakā, tīṇi saraṇāni pañca sīlāni rakkhatha, māsassa aṭṭha uposathe karotha, mātāpitūnaṃ upaṭṭhānavattaṃ pūretha, dhammikasamaṇabrāhmaṇe paṭijaggathā’’ti. Upāsikāsupi eseva nayo.
2010. 转轮王希有经注释
10. Cakkavattiacchariyasuttavaṇṇanā
130第十：「刹帝利众」（khattiyaparisā）：指已灌顶和未灌顶的刹帝利。据说，他们听闻了转轮王的功德之说：‘名为转轮王之王，容貌端严、令人悦目，于空中巡行治理王国，是具法之法王。’他们以听闻如同亲见，心生欢喜。「说」（bhāsatī）：即进行款待，说道：‘诸位贤友，如何圆满王法？如何守护传承？’然而，对于婆罗门，则这样款待：‘诸位老师，如何教授咒语？弟子们如何掌握咒语？你们是否获得供养、衣物或戒行？’对于居士，这样款待：‘诸位贤友，你们是否未受王族以处罚或捆绑等方式逼迫？天是否适时降雨？庄稼是否丰收？’对于沙门，这样款待：‘大德，是否出家的资具容易得到？于沙门法是否不放逸？’
130. Dasame khattiyaparisāti abhisittā anabhisittā ca khattiyā . Te hi kira ‘‘rājā cakkavattī nāma abhirūpo pāsādiko hoti, ākāsena vicaranto rajjaṃ anusāsati, dhammiko dhammarājā’’ti tassa guṇakathaṃ sutvā savanena dassanamhi samente attamanā honti. Bhāsatīti ‘‘kathaṃ, tātā, rājadhammaṃ pūretha, paveṇiṃ rakkhathā’’ti paṭisanthāraṃ karoti. Brāhmaṇesu pana ‘‘kathañca, ācariyā, mante vācetha, antevāsikā mante gaṇhanti, dakkhiṇaṃ vā vatthāni vā sīlaṃ vā labhathā’’ti evaṃ paṭisanthāraṃ karoti. Gahapatīsu ‘‘kathaṃ, tātā, na vo rājakulato daṇḍena vā bandhanena vā pīḷā atthi, sammā devo dhāraṃ anuppavecchati, sassāni sampajjantī’’ti evaṃ paṭisanthāraṃ karoti. Samaṇesu ‘‘kathaṃ, bhante, kacci pabbajitaparikkhārā sulabhā, samaṇadhamme nappamajjathā’’ti evaṃ paṭisanthāraṃ karotīti.
22第三 恐怖品
Bhayavaggo tatiyo.