业品释
Kammavaggavaṇṇanā
483在业品中,对于疯癫比丘的疯癫认可,若疯癫者乞求后离去,即使不在面前也可给予;即使他在场坐着,也不违犯,因为并无限制规定。然而,为显示不在面前所作没有过失,故说“不在面前所作是善作的”。但由使者传达的具足戒,则不能在面前作,因为会导致甘马语多种多样。覆钵等羯磨,即使在刚被移开一臂距离处也可作。于“僧现前”等中,凡是应参与羯磨的比丘皆已到来,应受欲者之欲已带来,在场者无异议,这便是僧现前。僧团依何法、何律、何师教而作羯磨,这便是法现前。其中,法指真实事由;律指举罪与忆念;师教指名目的成就与宣告的成就。僧团为其作羯磨的那个人在现场,便是人现前。由于迦提月即是自恣月,所以说“除迦提月外”。提前举行后所安置的日子,是指黑分中的十四日或十五日。两个满月日,是依前、后入雨安居者而说的。
483. Kammavagge ummattakassa bhikkhuno ummattakasammuti ummattake yācitvā gate asammukhāpi dātuṃ vaṭṭati, tattha nisinnepi na kuppati niyamābhāvato. Asammukhā kate pana dosābhāvaṃ dassetuṃ ‘‘asammukhākataṃ sukataṃ hotī’’ti vuttaṃ. Dūtena upasampadā pana sammukhā kātuṃ na sakkā kammavācānānattasambhavato. Pattanikkujjanādayo hatthapāsato apanītamattepi kātuṃ vaṭṭanti. Saṅghasammukhatātiādīsu yāvatikā bhikkhū kammappattā, te āgatā honti, chandārahānaṃ chando āhaṭo hoti, sammukhībhūtā na paṭikkosanti, ayaṃ saṅghasammukhatā. Yena dhammena yena vinayena yena satthusāsanena saṅgho kammaṃ karoti, ayaṃ dhammasammukhatā. Tattha dhammoti bhūtaṃ vatthu. Vinayoti codanā ceva sāraṇā ca. Satthusāsanaṃ nāma ñattisampadā ceva anussāvanasampadā ca. Yassa saṅgho kammaṃ karoti, tassa sammukhabhāvo puggalasammukhatā. Kattikamāsassa pavāraṇamāsattā ‘‘ṭhapetvā kattikamāsa’’nti vuttaṃ. Paccukkaḍḍhitvā ṭhapitadivaso cāti kāḷapakkhe cātuddasiṃ vā pannarasiṃ vā sandhāya vuttaṃ. Dve ca puṇṇamāsiyoti paṭhamapacchimavassūpagatānaṃ vasena vuttaṃ.
485将发音部位放松而发出的音是轻音,将这些部位紧张而不放松而发出的是重音。时长二摩怛者是长音,一摩怛者是短音。所谓“依辅音智而有十种差别”,是指产生字母的心,依轻音等方面而依辅音智有十种差别。因为一切字母皆由心生起,且依所欲表达的意义而显明,故称为辅音。其后带有复辅音者,为有复辅音后;不带复辅音者,为无复辅音后。在“具寿佛护长老所不喜者”中,此处带有na的ta音节便是无复辅音后。发音部位是指喉等。
485. Ṭhānakaraṇāni sithilāni katvā uccāretabbaṃ akkharaṃ sithilaṃ, tāniyeva dhanitāni asithilāni katvā uccāretabbaṃ akkharaṃ dhanitaṃ. Dvimattakālaṃ dīghaṃ, ekamattakālaṃ rassaṃ. Dasadhā byañjanabuddhiyā pabhedoti evaṃ sithilādivasena byañjanabuddhiyā akkharuppādakacittassa dasappakārena pabhedo. Sabbāni hi akkharāni cittasamuṭṭhānāni yathādhippetatthabyañjanato byañjanāni ca. Saṃyogo paro etasmāti saṃyogaparo, na saṃyogaparo asaṃyogaparo. Āyasmato buddharakkhitatherassa yassa na khamatīti ettha ta-kāra na-kārasahitākāro asaṃyogaparo. Karaṇānīti kaṇṭhādīni.
488未被举罪且未犯波罗夷者,即是本性比丘,故说“本性比丘、未被举罪者”等。其中,“未被驱出”是前一词的同义词。“戒清净者”指未犯波罗夷者。对于这些人,不得出示欲或清净。意思是:若在三人或二人中坐着时,即使其中一人或二人的欲清净已被带来,也如同未被带来一般。
488. Anukkhittā pārājikaṃ anāpannā ca pakatattāti āha ‘‘pakatattā anukkhittā’’tiādi. Tattha anissāritāti purimapadasseva vevacanaṃ. Parisuddhasīlāti pārājikaṃ anāpannā. Na tesaṃ chando vā pārisuddhi vā etīti tīsu dvīsu vā nisinnesu ekassa vā dvinnaṃ vā chandapārisuddhi āhaṭāpi anāhaṭāva hotīti adhippāyo.
白二甘马论释
Apalokanakammakathāvaṇṇanā
495-496“身乐和合”指同宿、受持等。他乐著于美妙,故名妙乐者;或善自制者,故名善自制者。谦下而住,即卑下而住。反思,即以慧反复观察后。那种不可礼拜的羯磨是被允许的,有此关联。这也是告白羯磨的处所,意思是告白羯磨也如此进行。羯磨本身即是特征,故为羯磨特征。如同接纳、驱出、剃度等羯磨,既是羯磨,又不另得他名,唯以羯磨而为人所知,故说“羯磨特征”。为了显示所说的羯磨特征,而说“衣断坏者、衣破旧者、衣丢失者”等。债务障碍,即债务本身就是障碍,但也可以替他还债。即使有那样的比丘被债主们障碍,从中脱身后,也可以为他还债,这是意旨所在。
495-496.Kāyasambhogasāmaggīti sahaseyyapaṭiggahaṇādi. So ratoti subhe rato. Suṭṭhu oratoti vā sorato. Nivātavuttīti nīcavutti. Paṭisaṅkhāti paṭisaṅkhāya ñāṇena upaparikkhitvā. Yaṃ taṃ avandiyakammaṃ anuññātanti sambandho. Imassa apalokanakammassa ṭhānaṃ hotīti evampi apalokanakammaṃ pavattatīti attho. Kammameva lakkhaṇanti kammalakkhaṇaṃ. Osāraṇanissāraṇabhaṇḍukammādayo viya kammañca hutvā aññañca nāmaṃ na labhati, kammameva hutvā upalakkhīyatīti ‘‘kammalakkhaṇa’’nti vuccati. Etampi kammalakkhaṇamevāti vuttakammalakkhaṇaṃ dassetuṃ ‘‘acchinnacīvarajiṇṇacīvaranaṭṭhacīvarāna’’ntiādi vuttaṃ. Iṇapalibodhampīti iṇameva palibodho iṇapalibodho, tampi dātuṃ vaṭṭati. Sace tādisaṃ bhikkhuṃ iṇāyikā palibundhanti, tatruppādatopi tassa iṇaṃ sodhetuṃ vaṭṭatīti adhippāyo.
“伞盖或栏楯”:此处栏楯指塔庙上方的四方形堆积物;伞盖指在其上方,以环状显示而作的最上堆积物。塔庙的寄存物,指为塔庙新修作而寄存的物品,即属于塔庙所有。应制定其他规约,因未被前规约涵盖而说。“他们”指那些站在各人住处的人。“十分之一”即第十份。“在那里”指在那个寺院中。“根本”指先前。仅凭“从今以后分配而食”这句话,已禁止随意受用,故说“前规约废止”。
Chattaṃ vā vedikaṃ vāti ettha vedikāti cetiyassa upari caturassacayo vuccati. Chattanti tato uddhaṃ valayāni dassetvā kato aggacayo vuccati. Cetiyassa upanikkhepatoti cetiye navakammattāya upanikkhittato, cetiyasantakatoti vuttaṃ hoti. Aññā katikā kātabbāti purimakatikāya asaṅgahitattā vuttaṃ. Tehīti yesaṃ puggalikaṭṭhāne tiṭṭhanti, tehi. Dasabhāganti dasamabhāgaṃ. Tatthāti tasmiṃ vihāre. Mūleti pubbe. ‘‘Ito paṭṭhāya bhājetvā khādantū’’ti vacaneneva yathāsukhaṃ paribhogo paṭikkhitto hotīti āha ‘‘purimakatikā paṭippassambhatī’’ti.
“随寻”即从后面跟随而去。“不期望者”即不期望从他们那里得到资具。
Anuvicaritvāti pacchato pacchato gantvā. Apaccāsīsantenāti tesaṃ santikā
“根本部分”即阐明已说之义:“仅十分之一”。建造未建的住处,即依靠从那里产生的收入而建造。在守护时不应阻止:即当花果繁盛而守护之时,不应阻止。在守护之时:即开始照料之时。“在羯磨处所差别中”:即白二甘马的处所差别。
Paccayaṃ apaccāsīsantena. Mūlabhāganti vuttamevatthaṃ vibhāveti ‘‘dasabhāgamatta’’nti. Akatāvāsaṃ vā katvāti tato uppannaāyena katvā. Jaggitakāle ca na vāretabbāti jaggitānaṃ pupphaphalabharitakāle na vāretabbā. Jagganakāleti jaggituṃ āraddhakāle. Ñattikammaṭṭhānabhedeti ñattikammassa ṭhānabhede.
未制立中制立品释
Apaññatte paññattavaggavaṇṇanā
500此句作关联:“七罪聚名为已制立”。拘留孙、拘那含、迦叶三位佛陀才制立了七罪聚,而毗婆尸等佛则诵说教诫巴帝摩卡,并未制立学处,故说“拘留孙……乃至……中间未被某佛制立的学处”。余处内容容易理解。
500. Satta āpattikkhandhā paññattaṃ nāmāti sambandho. Kakusandhakoṇāgamanakassapā eva satta āpattikkhandhe paññapesuṃ, vipassīādayo pana ovādapātimokkhaṃ uddisiṃsu, na sikkhāpadaṃ paññapesunti āha ‘‘kakusandhañca…pe… antarā kenaci apaññatte sikkhāpade’’ti. Sesamettha suviññeyyameva.
结语论释。
Nigamanakathāvaṇṇanā
在结尾偈颂中,其义如下:由二分别、犍度、附随所开示的教法,即是律藏,应如此连接。所谓“它的”,即指该律藏。
Avasānagāthāsu pana ayamattho. Vibhattadesananti ubhatovibhaṅgakhandhakaparivārehi vibhattadesanaṃ vinayapiṭakanti yojetabbaṃ. Tassāti tassa vinayassa.
“在此,此”等语,其义即如第一波罗夷释中所说。
Tatridantiādi paṭhamapārājikavaṇṇanāyaṃ vuttanayameva.
“由世尊之大菩提树所庄严者”,意指由世尊所受用的大菩提树所庄严、装饰;此语关联该大寺南侧最殊胜的精勤堂。其中,“精勤堂”即以此命名的院落。“为具足清净行持之戒的比丘僧团所依止”,亦是精勤堂的修饰语。
Satthumahābodhivibhūsitoti satthunā paribhuttamahābodhivibhūsito maṇḍito, tassa mahāvihārassa dakkhiṇabhāge uttamaṃ yaṃ padhānagharanti sambandho. Tattha padhānagharanti taṃnāmakaṃ pariveṇaṃ. Sucicārittasīlena, bhikkhusaṅghena sevitanti idampi padhānagharavisesanaṃ.
“其处”,即指在那精勤堂中。“以美观的围墙所围绕”,是说以令人愉悦的围墙所环绕。“具有清凉树荫的树木”,是指因枝叶浓密、层层遮蔽,故具足清凉树荫的树木。水池中盛开莲花、蓝睡莲、白睡莲、白香睡莲等花朵,遍布水面,充满甘甜清凉之水,故称为“具足妙水池”。“为……而说”,是指依止名为佛吉祥的长老,依其劝请而说,这便是“所说”的含义。“成就”,即通过义理决断等而成就、繁荣、圆满。
Tatthāti tasmiṃ padhānaghare. Cārupākārasañcitanti manāpena pākārena parikkhittaṃ. Sītacchāyatarūpetanti ghananicitapattasañchannasākhāpasākhatāya sītacchāyehi rukkhehi upetaṃ. Vikasitakamalakuvalayapuṇḍarīkasogandhikādipupphasañchannamadhurasītaludakapuṇṇatāya sampannā salilāsayā assāti sampannasalilāsayo. Uddisitvāti buddhasiriṃ nāma theraṃ nissāya, tassa ajjhesanaṃ nissāyāti vuttaṃ hoti. Iddhāti atthavinicchayādīhi iddhā phītā paripuṇṇā.
“吉祥居所者”,意为吉祥所居之处。“在胜利之年”,即获得胜利的那一年。“此”,即为了佛吉祥长老而着手撰写的这部律藏注释,正是这部注释。“与法相应”,即依止于善法。现在,为了使含天界的世间获得究竟安乐,他将自己的功德回向,而说“愿正法久住”等语。其中,“所积累”即所累积的功德;“以一切功德之威力”即凭借所有那些功德的力量;“一切众生”即欲界等一切众生;“愿成为正法味之受用者”,即愿他们通过随宜证得三种菩提,而成为正法味的受用者。其余文句易于理解。
Sirinivāsassāti siriyā nivāsaṭṭhānabhūtassa. Jayasaṃvacchareti jayappattasaṃvacchare. Ayanti theraṃ buddhasiriṃ uddissa yā vinayavaṇṇanā āraddhā, ayaṃ. Dhammūpasaṃhitāti kusalasannissitā. Idāni sadevakassa lokassa accantasukhādhigamāya attano puññaṃ pariṇāmento ‘‘ciraṭṭhitattha dhammassā’’tiādimāha . Tattha samācitanti upacitaṃ. Sabbassa ānubhāvenāti sabbassa tassa puññassa tejena. Sabbepi pāṇinoti kāmāvacarādibhedā sabbe sattā. Saddhammarasasevinoti yathārahaṃ bodhittayādhigamavasena saddhammarasasevino bhavantu. Sesamettha suviññeyyameva.
为通达律藏,及令教法增长;
这部注释,是为律藏的注释而着手编撰的。
这部名为《义旨照明》的著作,已全部完成;
其数量大约为三万偈颂。
就在他所建造、悦意怡人、百座殿堂庄严的祇园中;
在林木繁茂、适宜修习的住处
住在清凉之水具足的祇园
我完成了此义理与文句具足的完善决断
凡依此所成就之功德,及我所积集之余功德;
依此功德业,于第二生自体生时;
住于三十三天而欢悦,乐于戒行功德;
不染著于五欲,证得初果。
于最后身时,得见慈氏牟尼尊;
世间最上之人、依怙,常乐饶益一切众生。
见到那位智者、听受正法教说之后;
证得最上果,愿我光耀胜者之教。
愿诸王恒以正法守护此众生;
愿他们乐于福业,光耀胜者之教。
愿此一切众生,恒时无有灾厄;
常怀清净善思,证得不死之境。
Vinaye pāṭavatthāya, sāsanassa ca vuḍḍhiyā; Vaṇṇanā yā samāraddhā, vinayaṭṭhakathāya sā. Sāratthadīpanī nāma, sabbaso pariniṭṭhitā; Tiṃsasahassamattehi, ganthehi parimāṇato. Ajjhesito narindena, sohaṃ parakkamabāhunā; Saddhammaṭṭhitikāmena, sāsanujjotakārinā. Teneva kārite ramme, pāsādasatamaṇḍite; Nānādumagaṇākiṇṇe, bhāvanābhiratālaye. Sītalūdakasampanne, vasaṃ jetavane imaṃ; Atthabyañjanasampannaṃ, akāsiṃ suvinicchayaṃ. Yaṃ siddhaṃ iminā puññaṃ, yaṃ caññaṃ pasutaṃ mayā; Etena puññakammena, dutiye attasambhave. Tāvatiṃse pamodento, sīlācāraguṇe rato; Alaggo pañcakāmesu, patvāna paṭhamaṃ phalaṃ. Antime attabhāvamhi, metteyyaṃ munipuṅgavaṃ; Lokaggapuggalaṃ nāthaṃ, sabbasattahite rataṃ. Disvāna tassa dhīrassa, sutvā saddhammadesanaṃ; Adhigantvā phalaṃ aggaṃ, sobheyyaṃ jinasāsanaṃ. Sadā rakkhantu rājāno, dhammeneva imaṃ pajaṃ; Niratā puññakammesu, jotentu jinasāsanaṃ. Ime ca pāṇino sabbe, sabbadā nirupaddavā; Niccaṃ kalyāṇasaṅkappā, pappontu amataṃ padanti.