2. 何罪分·1. 波罗夷篇
十六大结合 · 49 段
1. 波罗夷篇巴利
1. Pārājikakaṇḍaṃ
249 由于接受身体接触,犯多少种罪?由于接受身体接触,犯五种罪。爱欲的比丘尼接受爱欲男子在锁骨以下、膝盖以上的捉拿,犯波罗夷罪;比丘以身体触摸身体,犯僧残罪;以身体触摸与身体相连之物,犯土喇咤亚罪;以与身体相连之物触摸与身体相连之物,犯恶作罪;用指头弹触的,犯波逸提罪——由于接受身体接触,犯此五种罪。巴利
Kāyasaṃsaggaṃ sādiyanapaccayā kati āpattiyo āpajjati? Kāyasaṃsaggaṃ sādiyanapaccayā pañca āpattiyo āpajjati. Avassutā bhikkhunī avassutassa purisapuggalassa adhakkhakaṃ ubbhajāṇumaṇḍalaṃ gahaṇaṃ sādiyati, āpatti pārājikassa; bhikkhu kāyena kāyaṃ āmasati, āpatti saṅghādisesassa; kāyena kāyapaṭibaddhaṃ āmasati, āpatti thullaccayassa; kāyapaṭibaddhena kāyapaṭibaddhaṃ āmasati, āpatti dukkaṭassa; aṅgulipatodake pācittiyaṃ – kāyasaṃsaggaṃ sādiyanapaccayā imā pañca āpattiyo āpajjati.
由于隐瞒过失,犯多少种罪?由于隐瞒过失,犯四种罪。比丘尼知道后隐瞒波罗夷法,犯波罗夷罪;怀疑而隐瞒,犯土喇咤亚罪;比丘隐瞒僧残罪,犯波逸提罪;隐瞒行为败坏,犯恶作罪——由于隐瞒过失,犯此四种罪。巴利
Vajjappaṭicchādanapaccayā kati āpattiyo āpajjati? Vajjappaṭicchādanapaccayā catasso āpattiyo āpajjati. Bhikkhunī jānaṃ pārājikaṃ dhammaṃ paṭicchādeti, āpatti pārājikassa; vematikā paṭicchādeti, āpatti thullaccayassa; bhikkhu saṅghādisesaṃ paṭicchādeti, āpatti pācittiyassa; ācāravipattiṃ paṭicchādeti, āpatti dukkaṭassa – vajjappaṭicchādanapaccayā imā catasso āpattiyo āpajjati.
由于在三次劝告后仍不放弃,犯多少种罪?由于在三次劝告后仍不放弃,犯五种罪。追随被举罪的比丘尼在三次劝告后仍不放弃,动议时犯恶作罪;两番羯磨语时犯土喇咤亚罪;羯磨语结束时犯波罗夷罪;追随破僧者的比丘尼在三次劝告后仍不放弃,犯僧残罪;由于邪恶邪见,在三次劝告后仍不放弃,犯波逸提罪——由于在三次劝告后仍不放弃,犯此五种罪。巴利
Yāvatatiyaṃ samanubhāsanāya na paṭinissajjanapaccayā kati āpattiyo āpajjati? Yāvatatiyaṃ samanubhāsanāya na paṭinissajjanapaccayā pañca āpattiyo āpajjati. Ukkhittānuvattikā bhikkhunī yāvatatiyaṃ samanubhāsanāya na paṭinissajjati, ñattiyā dukkaṭaṃ; dvīhi kammavācāhi thullaccayā; kammavācāpariyosāne āpatti pārājikassa; bhedakānuvattikā bhikkhunī yāvatatiyaṃ samanubhāsanāya na paṭinissajjati, āpatti saṅghādisesassa; pāpikāya diṭṭhiyā yāvatatiyaṃ samanubhāsanāya na paṭinissajjati, āpatti pācittiyassa – yāvatatiyaṃ samanubhāsanāya na paṭinissajjanapaccayā imā pañca āpattiyo āpajjati.
由于圆满完成第八事,犯多少种罪?由于圆满完成第八事,犯三种罪。被男人说“到某处来”而前往,犯恶作罪;一进入男人的伸手可及范围,犯土喇咤亚罪;圆满完成了第八事,犯波罗夷罪——由于圆满完成第八事,犯此三种罪。巴利
Aṭṭhamaṃ vatthuṃ paripūraṇapaccayā kati āpattiyo āpajjati? Aṭṭhamaṃ vatthuṃ paripūraṇapaccayā tisso āpattiyo āpajjati. Purisena – ‘‘itthannāmaṃ okāsaṃ āgacchā’’ti vuttā gacchati, āpatti dukkaṭassa; purisassa hatthapāsaṃ okkantamatte āpatti thullaccayassa; aṭṭhamaṃ vatthuṃ paripūreti, āpatti pārājikassa – aṭṭhamaṃ vatthuṃ paripūraṇapaccayā imā tisso āpattiyo āpajjati.
2. 僧残篇等巴利
2. Saṅghādisesakaṇḍādi
250 好争论的比丘尼作裁断,犯三种罪。告诉一人,犯恶作罪;告诉第二人,犯土喇咤亚罪;裁断完成时,犯僧残罪。巴利
Ussayavādikā bhikkhunī aḍḍaṃ karaṇapaccayā tisso āpattiyo āpajjati. Ekassa āroceti, āpatti dukkaṭassa; dutiyassa āroceti, āpatti thullaccayassa; aḍḍapariyosāne āpatti saṅghādisesassa.
令盗贼女出家,犯三种罪。动议时犯恶作罪;两番羯磨语时犯土喇咤亚罪;羯磨语结束时犯僧残罪。巴利
Coriṃ vuṭṭhāpanapaccayā tisso āpattiyo āpajjati. Ñattiyā dukkaṭaṃ; dvīhi kammavācāhi thullaccayā; kammavācāpariyosāne āpatti saṅghādisesassa.
单独一人到村庄去,犯三种罪。走去时,犯恶作罪;第一只脚越过界围,犯土喇咤亚罪;第二只脚越过,犯僧残罪。巴利
Ekā gāmantaraṃ gamanapaccayā tisso āpattiyo āpajjati. Gacchati, āpatti dukkaṭassa; paṭhamaṃ pādaṃ parikkhepaṃ atikkāmeti, āpatti thullaccayassa; dutiyaṃ pādaṃ atikkāmeti, āpatti saṅghādisesassa.
被和合僧团依法、如律、依导师教诫而举罪的比丘尼,未请许行事僧团,又不了解僧团之意,而随顺大众之意令其恢复,犯三种罪。动议时犯恶作罪;两番羯磨语时犯土喇咤亚罪;羯磨语结束时犯僧残罪。巴利
Samaggena saṅghena ukkhittaṃ bhikkhuniṃ dhammena vinayena satthusāsanena anapaloketvā kārakasaṅghaṃ anaññāya gaṇassa chandaṃ osāraṇapaccayā tisso āpattiyo āpajjati. Ñattiyā dukkaṭaṃ; dvīhi kammavācāhi thullaccayā; kammavācāpariyosāne āpatti saṅghādisesassa.
有欲心的比丘尼,从有欲心的男子手中,亲手接受硬食或软食而食用,因此犯三种罪。心想“我要吃,我要嚼”而接受时,犯土喇咤亚;每一口吞咽,犯僧残;接受水和齿木,犯恶作。巴利
Avassutā bhikkhunī avassutassa purisapuggalassa hatthato khādanīyaṃ vā bhojanīyaṃ vā sahatthā paṭiggahetvā bhuñjanapaccayā tisso āpattiyo āpajjati. ‘‘Khādissāmi bhuñjissāmī’’ti paṭiggaṇhāti, āpatti thullaccayassa; ajjhohāre ajjhohāre āpatti saṅghādisesassa; udakadantaponaṃ paṭiggaṇhāti, āpatti dukkaṭassa.
“尊者,那男子有欲心或无欲心与您何干?您是无欲心的啊!来,尊者,那男子给您的硬食或软食,您就亲手接受并吃了吧。”如此教唆,因此犯三种罪。由于她的话,受教唆者心生“我要吃”而接受,犯恶作;每一口吞咽,犯土喇咤亚;食毕,犯僧残。巴利
‘‘Kiṃ te, ayye, eso purisapuggalo karissati avassuto vā anavassuto vā, yato tvaṃ anavassutā! Iṅgha, ayye, yaṃ te eso purisapuggalo deti khādanīyaṃ vā bhojanīyaṃ vā taṃ tvaṃ sahatthā paṭiggahetvā khāda vā bhuñja vā’’ti, uyyojanapaccayā tisso āpattiyo āpajjati. Tassā vacanena khādissāmi bhuñjissāmīti paṭiggaṇhāti, āpatti dukkaṭassa; ajjhohāre ajjhohāre āpatti thullaccayassa; bhojanapariyosāne āpatti saṅghādisesassa.
愤怒的比丘尼,被如法劝谏至第三次仍不舍弃,因此犯三种罪。在动议时犯恶作;在两次羯磨语后犯土喇咤亚;在羯磨语结束时犯僧残。巴利
Kupitā bhikkhunī yāvatatiyaṃ samanubhāsanāya na paṭinissajjanapaccayā tisso āpattiyo āpajjati. Ñattiyā dukkaṭaṃ; dvīhi kammavācāhi thullaccayā; kammavācāpariyosāne āpatti saṅghādisesassa.
在某种诤事中被谴责的比丘尼,被如法劝谏至第三次仍不舍弃,因此犯三种罪。在动议时犯恶作;在两次羯磨语后犯土喇咤亚;在羯磨语结束时犯僧残。巴利
Kismiñcideva adhikaraṇe paccākatā bhikkhunī yāvatatiyaṃ samanubhāsanāya na paṭinissajjanapaccayā tisso āpattiyo āpajjati. Ñattiyā dukkaṭaṃ; dvīhi kammavācāhi thullaccayā; kammavācāpariyosāne āpatti saṅghādisesassa.
与在家人交好的比丘尼,被如法劝谏至第三次仍不舍弃,因此犯三种罪。在动议时犯恶作;在两次羯磨语后犯土喇咤亚;在羯磨语结束时犯僧残。巴利
Saṃsaṭṭhā bhikkhunī yāvatatiyaṃ samanubhāsanāya na paṭinissajjanapaccayā tisso āpattiyo āpajjati. Ñattiyā dukkaṭaṃ; dvīhi kammavācāhi thullaccayā; kammavācāpariyosāne āpatti saṅghādisesassa.
劝谏说:“尊者,你们就住在一起吧,不要分开住。”如此教唆者,被如法劝谏至第三次仍不舍弃,因此犯三种罪。在动议时犯恶作;在两次羯磨语后犯土喇咤亚;在羯磨语结束时犯僧残。巴利
‘‘Saṃsaṭṭhāva, ayye, tumhe viharatha, mā tumhe nānā viharitthā’’ti uyyojentī yāvatatiyaṃ samanubhāsanāya na paṭinissajjanapaccayā tisso āpattiyo āpajjati. Ñattiyā dukkaṭaṃ; dvīhi kammavācāhi thullaccayā; kammavācāpariyosāne āpatti saṅghādisesassa.
(如同前面所述那样详细展开,只是制戒的因缘不同。)巴利
(Yathā heṭṭhā tathā vitthāretabbā paccayameva nānākaraṇaṃ)
因为主动要求了乳酪然后吃了,会犯下多少条罪?因为主动要求了乳酪然后吃了,会犯下两条罪。心里想着“我要吃”而接受食物,犯一条恶作;每吞咽一口,犯一条应悔过。这就是因为主动要求了乳酪然后吃了所犯下的两条罪。巴利
Dadhiṃ viññāpetvā bhuñjanapaccayā kati āpattiyo āpajjati? Dadhiṃ viññāpetvā bhuñjanapaccayā dve āpattiyo āpajjati. Bhuñjissāmīti paṭiggaṇhāti, āpatti dukkaṭassa; ajjhohāre ajjhohāre āpatti pāṭidesanīyassa – dadhiṃ viññāpetvā bhuñjanapaccayā imā dve āpattiyo āpajjati.
251 因为接受了身体接触,这些罪在四种犯行中,属于哪几种犯行?因为接受了身体接触,这些罪在四种犯行中,属于两种犯行——可能属于戒的犯行,也可能属于仪轨的犯行……(中略)……因为主动要求了乳酪然后吃了,这些罪在四种犯行中,属于哪几种犯行?因为主动要求了乳酪然后吃了,这些罪在四种犯行中,只属于一种犯行——即仪轨的犯行。巴利
Kāyasaṃsaggaṃ sādiyanapaccayā āpattiyo catunnaṃ vipattīnaṃ kati vipattiyo bhajanti? Kāyasaṃsaggaṃ sādiyanapaccayā āpattiyo catunnaṃ vipattīnaṃ dve vipattiyo bhajanti – siyā sīlavipattiṃ, siyā ācāravipattiṃ…pe… dadhiṃ viññāpetvā bhuñjanapaccayā āpattiyo catunnaṃ vipattīnaṃ kati vipattiyo bhajanti? Dadhiṃ viññāpetvā bhuñjanapaccayā āpattiyo catunnaṃ vipattīnaṃ ekaṃ vipattiṃ bhajanti – ācāravipattiṃ.
252 因为接受了身体接触,这些罪在七种罪聚中,被哪几种罪聚所涵盖?因为接受了身体接触,这些罪在七种罪聚中,被五种罪聚所涵盖——可能被波罗夷罪聚涵盖,可能被僧残罪聚涵盖,可能被土喇咤亚罪聚涵盖,可能被波逸提罪聚涵盖,可能被恶作罪聚涵盖……(中略)……巴利
Kāyasaṃsaggaṃ sādiyanapaccayā āpattiyo sattannaṃ āpattikkhandhānaṃ katihi āpattikkhandhehi saṅgahitā? Kāyasaṃsaggaṃ sādiyanapaccayā āpattiyo sattannaṃ āpattikkhandhānaṃ pañcahi āpattikkhandhehi saṅgahitā – siyā pārājikāpattikkhandhena, siyā saṅghādisesāpattikkhandhena, siyā thullaccayāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā dukkaṭāpattikkhandhena…pe….
因为主动要求了乳酪然后吃了,这些罪在七种罪聚中,被哪几种罪聚所涵盖?因为主动要求了乳酪然后吃了,这些罪在七种罪聚中,被两种罪聚所涵盖——可能被应悔过罪聚涵盖,可能被恶作罪聚涵盖。巴利
Dadhiṃ viññāpetvā bhuñjanapaccayā āpattiyo sattannaṃ āpattikkhandhānaṃ katihi āpattikkhandhehi saṅgahitā? Dadhiṃ viññāpetvā bhuñjanapaccayā āpattiyo sattannaṃ āpattikkhandhānaṃ dvīhi āpattikkhandhehi saṅgahitā – siyā pāṭidesanīyāpattikkhandhena, siyā dukkaṭāpattikkhandhena.
5. 生起分巴利
5. Samuṭṭhānavāro
253 因为接受了身体接触,这些罪从六种罪的生起方式来看,是由哪几种生起方式生起的?因为接受了身体接触,这些罪从六种罪的生起方式来看,是由一种生起方式生起的——由身与心生起,不是由语生起……(中略)……巴利
Kāyasaṃsaggaṃ sādiyanapaccayā āpattiyo channaṃ āpattisamuṭṭhānānaṃ katihi samuṭṭhānehi samuṭṭhanti? Kāyasaṃsaggaṃ sādiyanapaccayā āpattiyo channaṃ āpattisamuṭṭhānānaṃ ekena samuṭṭhānena samuṭṭhanti – kāyato ca cittato ca samuṭṭhanti, na vācato…pe….
因为主动要求了乳酪然后吃了,这些罪从六种罪的生起方式来看,是由哪几种生起方式生起的?因为主动要求了乳酪然后吃了,这些罪从六种罪的生起方式来看,是由四种生起方式生起的——可能由身生起,不是由语、也不是由心生起;可能由身与语生起,不是由心生起;可能由身与心生起,不是由语生起;可能由身、语与心一同生起。巴利
Dadhiṃ viññāpetvā bhuñjanapaccayā āpattiyo channaṃ āpattisamuṭṭhānānaṃ katihi samuṭṭhānehi samuṭṭhanti? Dadhiṃ viññāpetvā bhuñjanapaccayā āpattiyo channaṃ āpattisamuṭṭhānānaṃ catūhi samuṭṭhānehi samuṭṭhanti – siyā kāyato samuṭṭhanti, na vācato na cittato; siyā kāyato ca vācato ca samuṭṭhanti, na cittato; siyā kāyato ca cittato ca samuṭṭhanti, na vācato; siyā kāyato ca vācato ca cittato ca samuṭṭhanti.
6. 诤事分巴利
6. Adhikaraṇavāro
254 因为接受了身体接触,这些罪在四种诤事中,属于哪一种诤事?因为接受了身体接触,这些罪在四种诤事中,属于罪的诤事……(中略)……巴利
Kāyasaṃsaggaṃ sādiyanapaccayā āpattiyo catunnaṃ adhikaraṇānaṃ katamaṃ adhikaraṇaṃ? Kāyasaṃsaggaṃ sādiyanapaccayā āpattiyo catunnaṃ adhikaraṇānaṃ, āpattādhikaraṇaṃ…pe….
因为主动要求了乳酪然后吃了,这些罪在四种诤事中,属于哪一种诤事?因为主动要求了乳酪然后吃了,这些罪在四种诤事中,属于罪的诤事。巴利
Dadhiṃ viññāpetvā bhuñjanapaccayā āpattiyo catunnaṃ adhikaraṇānaṃ katamaṃ adhikaraṇaṃ? Dadhiṃ viññāpetvā bhuñjanapaccayā āpattiyo catunnaṃ adhikaraṇānaṃ – āpattādhikaraṇaṃ.
255 因接受身体接触的罪,通过七种灭诤法之中的几种得以灭除?因接受身体接触的罪,通过七种灭诤法之中的三种得以灭除——有时是通过现前毗尼与坦诚承担来处理,有时是通过现前毗尼与如如草覆地般掩埋来处理……(中略)……巴利
Kāyasaṃsaggaṃ sādiyanapaccayā āpattiyo sattannaṃ samathānaṃ katihi samathehi sammanti? Kāyasaṃsaggaṃ sādiyanapaccayā āpattiyo sattannaṃ samathānaṃ tīhi samathehi sammanti – siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca…pe….
因乞求乳酪而食用的罪,通过七种灭诤法之中的几种得以灭除?因乞求乳酪而食用的罪,通过七种灭诤法之中的三种得以灭除——有时是通过现前毗尼与坦诚承担来处理,有时是通过现前毗尼与如如草覆地般掩埋来处理。巴利
Dadhiṃ viññāpetvā bhuñjanapaccayā āpattiyo sattannaṃ samathānaṃ katihi samathehi sammanti? Dadhiṃ viññāpetvā bhuñjanapaccayā āpattiyo sattannaṃ samathānaṃ tīhi samathehi sammanti – siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.
256 因接受身体接触,会造成多少种罪?因接受身体接触,会造成五种罪。比丘尼生起欲心,接受有欲心男子在锁骨以下、膝盖以上部位的触摸,犯波罗夷罪;比丘以身体触碰身体,犯僧残罪;以身体触碰与身体相连之物,犯土喇咤亚罪;以与身体相连之物触碰与身体相连之物,犯恶作罪;用手指轻触,犯波逸提罪——因接受身体接触,会造下这五种罪。巴利
Kāyasaṃsaggaṃ sādiyanapaccayā kati āpattiyo āpajjati? Kāyasaṃsaggaṃ sādiyanapaccayā pañca āpattiyo āpajjati. Avassutā bhikkhunī avassutassa purisapuggalassa adhakkhakaṃ ubbhajāṇumaṇḍalaṃ gahaṇaṃ sādiyati, āpatti pārājikassa; bhikkhu kāyena kāyaṃ āmasati, āpatti saṅghādisesassa; kāyena kāyapaṭibaddhaṃ āmasati, āpatti thullaccayassa ; kāyapaṭibaddhena kāyapaṭibaddhaṃ āmasati, āpatti dukkaṭassa; aṅgulipatodake pācittiyaṃ – kāyasaṃsaggaṃ sādiyanapaccayā imā pañca āpattiyo āpajjati.
这些罪属于四种过失中的几种?被七种罪聚中的几种所摄?从六种罪之生起方式中的几种生起?属于四种诤事中的哪一种?通过七种灭诤法中的几种得以灭除?这些罪属于四种过失中的两种——有时属于戒行过失,有时属于行仪过失。被七种罪聚中的五种所摄——有时属于波罗夷罪聚,有时属于僧残罪聚,有时属于土喇咤亚罪聚,有时属于波逸提罪聚,有时属于恶作罪聚。从六种罪之生起方式中的一种生起——由身与心生起,不由语生起。属于四种诤事中的罪案诤事。通过七种灭诤法中的三种得以灭除——有时是通过现前毗尼与坦诚承担来处理,有时是通过现前毗尼与如如草覆地般掩埋来处理……(中略)……巴利
Tā āpattiyo catunnaṃ vipattīnaṃ kati vipattiyo bhajanti? Sattannaṃ āpattikkhandhānaṃ katihi āpattikkhandhehi saṅgahitā? Channaṃ āpattisamuṭṭhānānaṃ katihi samuṭṭhānehi samuṭṭhanti? Catunnaṃ adhikaraṇānaṃ katamaṃ adhikaraṇaṃ? Sattannaṃ samathānaṃ katihi samathehi sammanti? Tā āpattiyo catunnaṃ vipattīnaṃ dve vipattiyo bhajanti – siyā sīlavipattiṃ, siyā ācāravipattiṃ. Sattannaṃ āpattikkhandhānaṃ pañcahi āpattikkhandhehi saṅgahitā – siyā pārājikāpattikkhandhena, siyā saṅghādisesāpattikkhandhena, siyā thullaccayāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā dukkaṭāpattikkhandhena. Channaṃ āpattisamuṭṭhānānaṃ ekena samuṭṭhānena samuṭṭhanti – kāyato ca cittato ca samuṭṭhanti, na vācato. Catunnaṃ adhikaraṇānaṃ āpattādhikaraṇaṃ. Sattannaṃ samathānaṃ tīhi samathehi sammanti – siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca…pe….
因乞求乳酪而食用,会造成多少种罪?因乞求乳酪而食用,会造成两种罪。心想“我要吃了”而接受,犯恶作罪;每一口吞咽,犯应悔过罪——因乞求乳酪而食用,会造下这两种罪。巴利
Dadhiṃ viññāpetvā bhuñjanapaccayā kati āpattiyo āpajjati? Dadhiṃ viññāpetvā bhuñjanapaccayā dve āpattiyo āpajjati. Bhuñjissāmīti paṭiggaṇhāti, āpatti dukkaṭassa; ajjhohāre ajjhohāre āpatti pāṭidesanīyassa – dadhiṃ viññāpetvā bhuñjanapaccayā imā dve āpattiyo āpajjati.
这些罪属于四种过失中的几种?被七种罪聚中的几种所摄?从六种罪之生起方式中的几种生起?属于四种诤事中的哪一种?通过七种灭诤法中的几种得以灭除?这些罪属于四种过失中的一种——行仪过失。被七种罪聚中的两种所摄——有时属于应悔过罪聚,有时属于恶作罪聚。从六种罪之生起方式中的四种生起——有时由身生起,不由语、不由心生起;有时由身与语生起,不由心生起;有时由身与心生起,不由语生起;有时由身、语、心生起。属于四种诤事中的罪案诤事。通过七种灭诤法中的三种得以灭除——有时是通过现前毗尼与坦诚承担来处理,有时是通过现前毗尼与如如草覆地般掩埋来处理。巴利
Tā āpattiyo catunnaṃ vipattīnaṃ kati vipattiyo bhajanti? Sattannaṃ āpattikkhandhānaṃ katihi āpattikkhandhehi saṅgahitā? Channaṃ āpattisamuṭṭhānānaṃ katihi samuṭṭhānehi samuṭṭhanti? Catunnaṃ adhikaraṇānaṃ katamaṃ adhikaraṇaṃ ? Sattannaṃ samathānaṃ katihi samathehi sammanti? Tā āpattiyo catunnaṃ vipattīnaṃ ekaṃ vipattiṃ bhajanti – ācāravipattiṃ. Sattannaṃ āpattikkhandhānaṃ dvīhi āpattikkhandhehi saṅgahitā – siyā pāṭidesanīyāpattikkhandhena, siyā dukkaṭāpattikkhandhena. Channaṃ āpattisamuṭṭhānānaṃ catūhi samuṭṭhānehi samuṭṭhanti – siyā kāyato samuṭṭhanti, na vācato na cittato; siyā kāyato ca vācato ca samuṭṭhanti, na cittato; siyā kāyato ca cittato ca samuṭṭhanti na vācato; siyā kāyato ca vācato ca cittato ca samuṭṭhanti. Catunnaṃ adhikaraṇānaṃ, āpattādhikaraṇaṃ. Sattannaṃ samathānaṃ tīhi samathehi sammanti – siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena cāti.
━━ 归纳讲解,仅供参考 ━━
事件 这部经并非叙述单一故事,而是对整部律藏进行的系统化“法律梳理”。它以自问自答的形式,剖析了从波罗夷(波罗夷)到应学法(众学法)等每一条根本学处的“立法档案”。核心在于追溯每一项戒条背后的“立法事实”:世尊在何处,因何人何事而制,该戒是普遍适用还是局部适用,罪行的生起方式、性质归属以及灭除方法,从而将看似分散的戒条,统合在一套精密的分析框架下。
经文摘要 以“世尊为何制戒”为起点(A),对每条戒的制定地点、缘起人、事件、罪相、归属、灭除方式进行一一剖析(B),最终归纳不同罪缘所涉罪相的整体差异(C)。
中心思想(白话 + 重点拆解) 这篇经文的核心,是教我们如何看懂佛陀制戒背后的“底层逻辑”,而不仅仅是死记硬背每条戒律。
它首先展示了一个强大的分析框架,对于每一条戒,都反复追问同一个模式: “在何处制定?缘于何人?在何事件中?”这就像查看一部法律的立法档案,必须还原当时的具体情境。比如第一波罗夷,就是因为在毗舍离,苏甸那咖喇达子这个比丘和旧妻发生了不净行才制定的。紧接着,经文中一个反复出现的辨析是关键:“是一切处制定还是部分制定?是共通制定还是不共通制定?”这引出一个深刻的原则:戒律不是一刀切。
→ 拆开看: “一切处”指对全体比丘无差别适用,“部分处”指因地因人而有开遮。这就解释了为什么有些戒律看起来对某些人严格、对另一些人宽松,并非不平等,而是基于当时缘起,其适用范围本身就是“不共通”的。
进一步,经文把每个行为拆解到最精微的层面,分析罪行是怎么“生起”的:是从身、从语,还是从心?还是其中两者的组合?乃至三者的组合?比如杀人戒,可能由“身与心”生起(亲自动手),或由“语与心”生起(下命令),或“身、语与心”具足。
→ 拆开看: 这是在确认构成犯戒的完整条件。戒律学的精妙不在于看结果,而在于看清行为发动的那一刻,身、语、意三门是如何共同作用的。这决定了罪行的严重程度和类别,是波罗夷,还是恶作。
→ 一句话要旨: 这部经不是故事书,而是教我们一套透视戒律的X光机,从缘起、适用范围到心理动因,看穿每一条规矩背后那条严密的逻辑链条。
关键术语锚 - pātimokkha→巴帝摩卡/巴帝摩卡 | sikkhāpada→学处
- 易错点: 非“戒条”本身,而是指向“戒条的规定”与“别解脱律仪”。经中严格区分“制定(是巴帝摩卡)”与“分别(是上巴帝摩卡)”。
- kamma→业/羯磨 | āpatti→罪/犯
- 易错点: “羯磨”(kamma)在戒律语境中特指“僧团裁决程序”,而非通泛的“业力”。经文在此大量分析“罪聚”(āpattikkhandha,罪的种类),而非哲学上的业力。
- vītikkama→生起(罪)/犯
- 易错点: 非单纯“行为发生”,而是指“具备了所有犯戒条件的越轨行为”,如何从身、语、意几种门中生起(uppajjati)。这是判断罪是否成立的关键。
- sanghādisesa→僧伽婆尸沙/桑喀地谢萨
- 易错点: 非常见的音译,意为“僧团中起初、残余的罪”,指需由僧团会议(二十人僧)方可处理的严重罪。经中详析了十三条桑喀地谢萨的制定缘起。
- vinaya→律 | anuloma-vinaya→随律
- 易错点: “律”是佛所制条文,“随律”是根据制戒精神进行的类推性判释。这不仅关乎法规,更是“以法护法”的精神体现。
- attha→义利
- 易错点: 经文反复提及世尊制戒的“十种义利”,这里的“attha”意为“目的、利益、意义”,不是抽象的“法义”,而是“为了僧团的安乐、折伏恶人、令正法久住”等具体现实价值。
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