（10）5. 愚人品注释
(10) 5. Bālavaggavaṇṇanā
99第五品初偈中，“承担未至的负担”，意思是承担了尚未落到自己身上的负担。也就是说，他只是一名普通比丘，却去承担应由上座比丘承担的事务，比如执扇、请法等负担，此处的含义应这样理解。然而，在《大品注释》中，为了说明：扫地等九种前行事，是必须由被指派的人去做的；巴帝摩卡也必须由被指派的人来诵，因此，任何人如果在未受指派的情况下就去做所有这些事，他便被称为“承担未至的负担”，所以注释中提到了“扫帚、灯”等语。这在律藏中，是以“诸比丘，听许打扫布萨堂”等方式记载的。而各部注释中又说：
99. Pañcamassa paṭhame anāgataṃ bhāraṃ vahatīti attano asampattaṃ bhāraṃ vahati. Atherova samāno therehi vahitabbaṃ bījanaggāhadhammajjhesanādibhāraṃ vahatīti evamettha attho daṭṭhabbo. Aṭṭhakathāyaṃ (mahāva. aṭṭha. 159-160) pana yasmā sammajjanādinavavidhaṃ pubbakiccaṃ āṇatteneva kātabbaṃ, pātimokkhañca āṇatteneva uddisitabbaṃ, tasmā taṃ sabbaṃ vinā āṇattiyā karonto anāgataṃ bhāraṃ vahati nāmāti dassetuṃ ‘‘sammajjanī padīpo’’tiādi vuttaṃ. Yañhi ‘‘anujānāmi, bhikkhave, uposathāgāraṃ sammajjitu’’ntiādinā nayena pāḷiyaṃ āgataṃ. Aṭṭhakathāsu ca –
扫帚、灯，以及水与座具；
对于布萨来说，这些便称为‘前行务’。
与欲、自说清净，宣告季节，比丘计数及教诫；
这些便是布萨的“前行事务”。
‘‘Sammajjanī padīpo ca, udakaṃ āsanena ca; Uposathassa etāni, ‘pubbakaraṇa’nti vuccati. ‘‘Chandapārisuddhiutukkhānaṃ, bhikkhugaṇanā ca ovādo; Uposathassa etāni, ‘pubbakicca’nti vuccatī’’ti. (mahāva. aṭṭha 168) –
如此，注中以两种名称显示了这九项前行事务。若未完成这些事务便举行布萨，则不如法。因此，世尊说：“诸比丘，我允许上座比丘指派新学比丘。”依此言教，上座比丘应指派一位无病的比丘打扫布萨堂，备好饮用水与洗漱水，铺设座具，点亮灯火。若未做这些，即犯恶作。
Evaṃ dvīhi nāmehi navavidhaṃ pubbakiccaṃ dassitaṃ, taṃ akatvā uposathaṃ kātuṃ na vaṭṭati. Tasmā ‘‘anujānāmi, bhikkhave, therena bhikkhunā navaṃ bhikkhuṃ āṇāpetu’’nti vacanato therena āṇattena agilānena bhikkhunā uposathāgāraṃ sammajjitabbaṃ, pānīyaṃ paribhojanīyaṃ upaṭṭhapetabbaṃ, āsanaṃ paññāpetabbaṃ, padīpo kātabbo, akaronto dukkaṭaṃ āpajjati.
上座比丘亦应观察适当时机再作指派。指派者不应指定正从事某项工作的人、常于适时独担事务者、诵经师、说法师等任何一类比丘去打扫布萨堂；对其余比丘，则应轮流指派。若被指派者连一把临时扫帚都得不到，可寻已作净的树枝来打扫；若此亦不可得，此事对他即属“所得净”。点灯事务的指派，亦依上述方式进行；指派者应说明：“某处有油，或有陶碟，你去取来点灯。”若无油等物，则应寻觅；寻觅后若仍不得，此事对他亦属“所得净”。此外，可在陶片上点火。铺设座具的指派，同样以上述方式指派。若被指派比丘见布萨堂中无座具，应从僧团住处取来铺设，事毕送回。若无座具，铺设草席或床板亦可。若此亦无，可捡树枝，作净后铺设。若他找不到能帮忙作净者，此事对他亦属“所得净”。
Therenapi patirūpaṃ ñatvā āṇāpetabbaṃ, āṇāpentenapi yaṃ kiñci kammaṃ karonto vā sadā kālameva eko vā bhāranittharaṇako vā sarabhāṇakadhammakathikādīsu vā aññataro na uposathāgārasammajjanatthaṃ āṇāpetabbo, avasesā pana vārena āṇāpetabbā. Sace āṇatto sammajjaniṃ tāvakālikampi na labhati, sākhābhaṅgaṃ kappiyaṃ kāretvā sammajjitabbaṃ, tampi alabhantassa laddhakappiyaṃ hoti. Padīpakaraṇepi vuttanayeneva āṇāpetabbo, āṇāpentena ca ‘‘amukasmiṃ nāma okāse telaṃ vā kapallikā vā atthi, taṃ gahetvā karohī’’ti vattabbo. Sace telādīni natthi, pariyesitabbāni. Pariyesitvā alabhantassa laddhakappiyaṃ hoti. Api ca kapāle aggi jāletabbo. Āsanapaññāpanāṇattiyampi vuttanayeneva āṇāpetabbo, āṇattena ca sace uposathāgāre āsanāni natthi, saṅghikāvāsato āharitvā paññāpetvā puna āharitabbāni, āsanesu asati kaṭasārakepi taṭṭikāyopi paññāpetuṃ vaṭṭati, tāsupi asati sākhābhaṅgāni kappiyaṃ kāretvā paññāpetabbāni. Kappiyakārakaṃ alabhantassa laddhakappiyaṃ hoti.
「欲与清净」：在此，为举行布萨而集会的僧团中，若有人已在别处先行布萨方前来，尚未到达集会处、尚未成就身和合，他应当给出「欲」。若有人因病或正忙于事务，他在给出「清净」的同时，也应当给出「欲」。应当如何给呢？于一位比丘前，应以身表、语表或二者兼具而表明其意：「我给出欲，请为我传欲，请为我告知欲。」如此即为给出「欲」。若尚未行布萨，而身有病或正忙于事务，则应当给出「清净」。应当如何给呢？于一位比丘前，以身表、语表或二者兼具而表明其意：「我给出清净，请为我传清净，请为我告知清净。」如此即为给出「清净」。然而，在给出清净时，也同样应当给出欲。因世尊曾这样说过：「诸比丘，我允许于布萨日给出清净时，亦给出欲，因僧团尚有其余应作之事。」在此当中，给出「清净」能成就僧团与自己两方的布萨，却不能成就僧团的其余事务；给出「欲」，则能成就僧团的布萨及所有其余事务，但自己一方的布萨实则尚未完成。正因如此，给出清净的人，
Chandapārisuddhīti ettha uposathakaraṇatthaṃ sannipatite saṅghe bahi uposathaṃ katvā āgatena sannipātaṭṭhānaṃ gantvā kāyasāmaggiṃ adentena chando dātabbo. Yopi gilāno vā kiccappasuto vā, tena pārisuddhiṃ dentena chando dātabbo. Kathaṃ dātabbo? Ekassa bhikkhuno santike ‘‘chandaṃ dammi, chandaṃ me hara, chandaṃ me ārocehī’’ti ayamattho kāyena vā vācāya vā ubhayena vā viññāpetabbo. Evaṃ dinno hoti chando. Akatūposathena pana gilānena vā kiccappasutena vā pārisuddhi dātabbā. Kathaṃ dātabbā? Ekassa bhikkhuno santike ‘‘pārisuddhiṃ dammi, pārisuddhiṃ me hara, pārisuddhiṃ me ārocehī’’ti ayamattho kāyena vā vācāya vā ubhayena vā viññāpetabbo. Evaṃ dinnā hoti pārisuddhi. Taṃ pana dentena chandopi dātabbo. Vuttañhetaṃ bhagavatā – ‘‘anujānāmi, bhikkhave, tadahuposathe pārisuddhiṃ dentena chandampi dātuṃ, santi saṅghassa karaṇīya’’nti. Tattha pārisuddhidānaṃ saṅghassapi attanopi uposathakaraṇaṃ sampādeti, na avasesaṃ saṅghakiccaṃ. Chandadānaṃ saṅghasseva uposathakaraṇañca sesakiccañca sampādeti, attano pana uposatho akatoyeva hoti, tasmā pārisuddhiṃ dentena chandopi dātabbo.
「季节告示」：即如「冬季等季节已过去若干，尚余若干」这样，对季节所作的说明。「比丘计数」：即「布萨堂中已集合此数比丘」这样，对比丘数量的清点。此二事皆完成后，方可举行布萨。「教诫」：指对比丘尼的教诫。何以故？若比丘尼前来请求教诫，而未向僧团宣告便举行布萨，此则不应为。比丘尼们听闻「明日为布萨日」后便会前来，先问：「此布萨是十四日，还是十五日？」其后于布萨当日再次前来，如是请求教诫：「尊者，比丘尼僧团顶礼比丘僧团之足，并请求前往亲近与教诫。尊者，请令比丘尼僧团得以前往亲近与教诫。」此请求，除愚痴者、病者及即将远行者外，纵是住于林中的比丘，亦不得不受。因此，若此请求已为某位比丘所纳受，该比丘即应于布萨堂中，对诵巴帝摩卡者如是说：「尊者，比丘尼僧团顶礼比丘僧团之足，并请求前往亲近与教诫。尊者，请令比丘尼僧团得以前往亲近与教诫。」
Utukkhānanti ‘‘hemantādīnaṃ utūnaṃ ettakaṃ atikkantaṃ, ettakaṃ avasiṭṭha’’nti evaṃ utūnaṃ ācikkhanaṃ. Bhikkhugaṇanāti ‘‘ettakā bhikkhū uposathagge sannipatitā’’ti bhikkhūnaṃ gaṇanā. Idampi ubhayaṃ katvāva uposatho kātabbo. Ovādoti bhikkhunovādo. Na hi bhikkhūnīhi yācitaṃ ovādaṃ anārocetvā uposathaṃ kātuṃ vaṭṭati. Bhikkhuniyo hi ‘‘sve uposatho’’ti āgantvā ‘‘ayaṃ uposatho cātuddaso, pannaraso’’ti pucchitvā puna uposathadivase āgantvā ‘‘bhikkhunisaṅgho, ayya, bhikkhusaṅghassa pāde vandati, ovādūpasaṅkamanañca yācati, labhatu kira, ayya, bhikkhunisaṅgho ovādūpasaṅkamana’’nti evaṃ ovādaṃ yācanti. Taṃ ṭhapetvā bālagilānagamiye añño sacepi āraññako hoti, appaṭiggahetuṃ na labhati, tasmā yena so paṭiggahito, tena bhikkhunā uposathagge pātimokkhuddesako bhikkhu evaṃ vattabbo ‘‘bhikkhunisaṅgho, bhante, bhikkhusaṅghassa pāde vandati, ovādūpasaṅkamanañca yācati, labhatu kira, bhante, bhikkhunisaṅgho ovādūpasaṅkamana’’nti.
诵巴帝摩卡者应说：「是否有比丘被认可为比丘尼教诫者？」若有比丘被认可为比丘尼教诫者，他应说：「某某比丘被认可为比丘尼教诫者，请比丘尼僧团前往亲近他。」若无，则应问：「哪位尊者愿教诫比丘尼？」若有人愿，且他具足八种条件，即于当场认可他，随后作为教诫受持者应说：「某某比丘被认可为比丘尼教诫者，请比丘尼僧团前往亲近他。」若仍无人愿，诵巴帝摩卡者应说：「无有比丘被认可为比丘尼教诫者，请比丘尼僧团如法安住，自善成就。」至此，含摄三学的全部教法已告宣说。那位比丘应答「善哉」而受持，并于翌日告知比丘尼众。亦不应于未被请求时诵巴帝摩卡，因世尊说：「诸比丘，不应于未被邀请时诵巴帝摩卡，若诵者，犯恶作罪。」又，依「巴帝摩卡由上座负责」之说，应由僧团上座诵巴帝摩卡；依「诸比丘，我允许由那位精通、有能的比丘负责巴帝摩卡」之说，较为新学的比丘亦可由上座安排而诵。第二等品，其义自明。
Pātimokkhuddesakena vattabbaṃ – ‘‘atthi koci bhikkhu bhikkhunovādako sammato’’ti. Sace hoti koci bhikkhu bhikkhunovādako sammato, tato tena so vattabbo – ‘‘itthannāmako bhikkhu bhikkhunovādako sammato, taṃ bhikkhunisaṅgho upasaṅkamatū’’ti. Sace natthi, tato tena pucchitabbaṃ – ‘‘ko āyasmā ussahati bhikkhuniyo ovaditu’’nti. Sace koci ussahati, sopi ca aṭṭhahi aṅgehi samannāgato, taṃ tattheva sammannitvā ovādappaṭiggāhako vattabbo – ‘‘itthannāmo bhikkhu bhikkhunovādako sammato, taṃ bhikkhunisaṅgho upasaṅkamatū’’ti. Sace pana na koci ussahati, pātimokkhuddesakena vattabbaṃ – ‘‘natthi koci bhikkhu bhikkhunovādako sammato, pāsādikena bhikkhunisaṅgho sampādetū’’ti. Ettāvatā hi sikkhattayasaṅgahitaṃ sakalaṃ sāsanaṃ ārocitaṃ hoti. Tena bhikkhunā ‘‘sādhū’’ti sampaṭicchitvā pāṭipade bhikkhunīnaṃ ārocetabbaṃ. Pātimokkhampi ‘‘na, bhikkhave, anajjhiṭṭhena pātimokkhaṃ uddisitabbaṃ, yo uddiseyya, āpatti dukkaṭassā’’ti vacanato anāṇattena na uddisitabbaṃ. ‘‘Therādheyyaṃ pātimokkha’’nti hi vacanato saṅghatthero vā pātimokkhaṃ uddiseyya , ‘‘anujānāmi, bhikkhave, yo tattha bhikkhu byatto paṭibalo, tassādheyyaṃ pātimokkha’’nti vacanato navakataro vā therena āṇatto. Dutiyādīni uttānatthāneva.
109第一百零九条：“于不应追悔处而追悔”，意思是在不应追悔的事情上生起追悔。例如，得到的是猪肉，却追悔“这是熊肉”；或者明知是猪肉，却追悔“这是熊肉”而不食用，这就是这里所说的意思。同样地，得到的是鹿肉却追悔“这是豹肉”；正值适宜之时却追悔“非时”；并未拒绝却追悔“我已拒绝”；钵中未落灰尘却追悔“已经落入了”；鱼、肉并非专为自己而做，却追悔“是为我做的”——如此种种，心生追悔。“于应追悔处而不追悔”，意思是对应当追悔的事情却不生追悔。例如，得到的是熊肉，却不追悔“这是猪肉”；或者明知是熊肉，却不追悔“这是猪肉”而食用，这就是这里所说的意思。同样地，得到豹肉却不追悔是鹿肉……乃至鱼、肉是专为自己而做，却不追悔“是为我做的”——此处应如此理解其义。然而，在《义注》中仅说：“不应追悔的：对于僧团受用物，不加安排、不加审察，即名为不应追悔，他却对此追悔。应追悔的：对于彼物，加以安排、审察，他却对此不追悔。”此中，“僧团受用物”是指为僧团受用四资具而布施的田地、宅基地、湖、池等，以及从中产出的谷物、钱财等僧团财物。“不加安排”即不妥善处理。故说“不加审察”。“对于彼物”即指上述的僧团受用物。
109. Ekādasame na kukkuccāyitabbaṃ kukkuccāyatīti na kukkuccāyituṃ yuttakaṃ kukkuccāyati. Sūkaramaṃsaṃ labhitvā ‘‘acchamaṃsa’’nti kukkuccāyati, ‘‘sūkaramaṃsa’’nti jānantopi ‘‘acchamaṃsa’’nti kukkuccāyati, na paribhuñjatīti vuttaṃ hoti. Evaṃ migamaṃsaṃ ‘‘dīpimaṃsa’’nti, kāle santeyeva ‘‘kālo natthī’’ti, appavāretvā ‘‘pavāritomhī’’ti, patte rajasmiṃ apatiteyeva ‘‘patita’’nti, attānaṃ uddissa macchamaṃse akateyeva ‘‘maṃ uddissa kata’’nti kukkuccāyati. Kukkuccāyitabbaṃ na kukkuccāyatīti kukkuccāyituṃ yuttaṃ na kukkuccāyati. Acchamaṃsaṃ labhitvā ‘‘sūkaramaṃsa’’nti na kukkuccāyati, ‘‘acchamaṃsa’’nti jānantopi ‘‘sūkaramaṃsa’’nti na kukkuccāyati, madditvā vītikkamatīti vuttaṃ hoti. Evaṃ dīpimaṃsaṃ migamaṃsanti…pe… attānaṃ uddissa macchamaṃse kate ‘‘maṃ uddissa kata’’nti na kukkuccāyatīti evamettha attho daṭṭhabbo. Aṭṭhakathāyaṃ pana ‘‘na kukkuccāyitabbanti saṅghabhogassa apaṭṭhapanaṃ avicāraṇaṃ na kukkuccāyitabbaṃ nāma, taṃ kukkuccāyati. Kukkuccāyitabbanti tasseva paṭṭhapanaṃ vicāraṇaṃ, taṃ na kukkuccāyatī’’ti ettakameva vuttaṃ. Tattha saṅghabhogassāti saṅghassa catupaccayaparibhogatthāya dinnakhettavatthutaḷākādikassa, tato uppannadhaññahiraññādikassa ca saṅghassa bhogassa. Apaṭṭhapananti asaṃvidahanaṃ. Tenāha ‘‘avicāraṇa’’nti. Tassevāti yathāvuttasseva saṅghabhogassa.
第三集五十经
3. Tatiyapaṇṇāsakaṃ
