1. Sīlaniddeso1. 戒的解释
1. Sīlaniddeso1. 戒的解释
Sīlasarūpādikathā戒的自性等论
§6
Evaṃ anekaguṇasaṅgāhakena sīlasamādhipaññāmukhena desitopi panesa atisaṅkhepadesitoyeva hoti. Tasmā nālaṃ sabbesaṃ upakārāyāti vitthāramassa dassetuṃ sīlaṃ tāva ārabbha idaṃ pañhākammaṃ hoti.
如此,即使以包含多种功德的戒定慧为首而宣说,这也只是极简略的教导。因此,为了利益一切众生而显示其详细内容,首先关于戒,有此问题作业。
Kiṃ sīlaṃ, kenaṭṭhena sīlaṃ, kānassa lakkhaṇarasapaccupaṭṭhānapadaṭṭhānāni, kimānisaṃsaṃ sīlaṃ, katividhaṃ cetaṃ sīlaṃ, ko cassa saṃkileso, kiṃ vodānanti.
什么是戒?以何义为戒?它的相、味、现起、足处是什么?戒有何功德?此戒有几种?它的杂染是什么?什么是清净?
Tatridaṃ vissajjanaṃ. nti pāṇātipātādīhi vā viramantassa vattapaṭipattiṃ vā pūrentassa cetanādayo dhammā. Vuttañhetaṃ paṭisambhidāyaṃ ‘‘kiṃ sīlanti cetanā sīlaṃ, cetasikaṃ sīlaṃ, saṃvaro sīlaṃ, avītikkamo sīla’’nti (paṭi. ma. 1.39). Tattha nāma pāṇātipātādīhi vā viramantassa vattapaṭipattiṃ vā pūrentassa cetanā. nāma pāṇātipātādīhi viramantassa virati. Apica cetanā sīlaṃ nāma pāṇātipātādīni pajahantassa satta kammapathacetanā. Cetasikaṃ sīlaṃ nāma ‘‘abhijjhaṃ pahāya vigatābhijjhena cetasā viharatī’’ti (dī. ni. 1.217) ādinā nayena vuttā anabhijjhābyāpādasammādiṭṭhidhammā. nti ettha pañcavidhena saṃvaro veditabbo pātimokkhasaṃvaro, satisaṃvaro, ñāṇasaṃvaro, khantisaṃvaro, vīriyasaṃvaroti. Tattha iminā pātimokkhasaṃvarena upeto hoti samupetoti (vibha. 511) ayaṃ . Rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjatīti (dī. ni. 1.213) ayaṃ .
对此,这是解答。戒是离杀生等或圆满行道者的思等诸法。因为在《无碍解道》中说:「什么是戒?思是戒,心所是戒,律仪是戒,不违越是戒」。其中,思戒是离杀生等或圆满行道者的思。心所戒是离杀生等者的离。再者,思戒是舍断杀生等者的七业道思。心所戒是以「舍断贪欲,以离贪欲之心而住」等方式所说的无贪、无嗔、正见诸法。律仪戒在此应知有五种律仪:巴帝摩卡律仪、念律仪、智律仪、忍律仪、精进律仪。其中,「具足此巴帝摩卡律仪,完全具足」,这是巴帝摩卡律仪。「守护眼根,于眼根达到律仪」,这是念律仪。
Yāni sotāni lokasmiṃ, (ajitāti bhagavā;)
「世间的诸流,(阿基答啊!世尊说:)
Sati tesaṃ nivāraṇaṃ;
念是它们的防护;
Sotānaṃ saṃvaraṃ brūmi, paññāyete pidhiyyareti. (su. ni. 1041);
我说诸流的律仪,以慧封闭它们」。
Ayaṃ . Paccayapaṭisevanampi ettheva samodhānaṃ gacchati. Yo panāyaṃ khamo hoti sītassa uṇhassātiādinā (ma. ni. 1.24; a. ni. 6.58) nayena āgato, ayaṃ nāma. Yo cāyaṃ uppannaṃ kāmavitakkaṃ nādhivāsetītiādinā (ma. ni. 1.26; a. ni. 6.58) nayena āgato, ayaṃ nāma. Ājīvapārisuddhipi ettheva samodhānaṃ gacchati. Iti ayaṃ pañcavidhopi saṃvaro, yā ca pāpabhīrukānaṃ kulaputtānaṃ sampattavatthuto virati, sabbampetaṃ saṃvarasīlanti veditabbaṃ. nti samādinnasīlassa kāyikavācasiko anatikkamo. Idaṃ tāva kiṃ sīlanti pañhassa vissajjanaṃ.
这是智律仪。资具的受用也归入此处。而「能忍耐寒、热」等方式所说的,这是忍律仪。「不容忍已生起的欲寻」等方式所说的,这是精进律仪。活命遍净也归入此处。如此,这五种律仪,以及善良家族之子因畏惧恶而从事物上的离,这一切都应知为律仪戒。不违越戒是已受持戒者身语的不违越。这是对「什么是戒」这个问题的解答。
§7
Avasesesu nti sīlanaṭṭhena sīlaṃ. Kimidaṃ sīlanaṃ nāma. Samādhānaṃ vā, kāyakammādīnaṃ susīlyavasena avippakiṇṇatāti attho. Upadhāraṇaṃ vā, kusalānaṃ dhammānaṃ patiṭṭhānavasena ādhārabhāvoti attho. Etadeva hettha atthadvayaṃ saddalakkhaṇavidū anujānanti. Aññe pana siraṭṭho sīlattho, sītalaṭṭho sīlatthoti evamādināpi nayenettha atthaṃ vaṇṇayanti.
对于其余问题,以戒的义为戒。什么是这个戒义?是安立,或者说,以身业等善戒的方式不散乱之义。或者是持守,以善法的基础的方式作为所依之义。对此,通晓词义的智者认可这两种意义。但其他人以头义为戒义、清凉义为戒义等方式来解释此义。
§8
Idāni ti ettha –
于此「现在」——
Sīlanaṃ tassa, bhinnassāpi anekadhā;
诸戒的特相,虽以多种方式分别论;
Sanidassanattaṃ rūpassa, yathā bhinnassanekadhā.
如色的有见性,虽以多种方式分别论。
Yathā hi nīlapītādibhedena anekadhā bhinnassāpi rūpāyatanassa sanidassanattaṃ lakkhaṇaṃ, nīlādibhedena bhinnassāpi sanidassana bhāvānatikkamanato. Tathā sīlassa cetanādibhedena anekadhā bhinnassāpi yadetaṃ kāyakammādīnaṃ samādhānavasena kusalānañca dhammānaṃ patiṭṭhānavasena vuttaṃ sīlanaṃ, tadeva lakkhaṇaṃ, cetanādibhedena bhinnassāpi samādhānapatiṭṭhānabhāvānatikkamanato. Evaṃ lakkhaṇassa panassa –
譬如色处虽以青、黄等差别而分为多种,但有见性是其特相,因为虽以青等差别而分别论,但不超越有见的状态。同样地,戒虽以思等差别而分为多种,但这所说的诸戒的特相——即以身业等的等持之义,以及以诸善法的基础之义所说的——正是其特相,因为虽以思等差别而分别论,但不超越等持与基础的状态。如此,其特相的——
Dussīlyaviddhaṃsanatā , anavajjaguṇo tathā;
破坏恶戒性,以及无过失之德;
Kiccasampattiatthena, nāma pavuccati.
以作用与成就之义,被称为名称。
Tasmā idaṃ sīlaṃ nāma kiccaṭṭhena rasena dussīlyaviddhaṃsanarasaṃ, sampattiatthena rasena anavajjarasanti veditabbaṃ. Lakkhaṇādīsu hi kiccameva sampatti vā rasoti vuccati.
因此,应知此戒之名,以作用之义的味是破坏恶戒之味,以成就之义的味是无过失之味。因为在特相等中,作用或成就被称为味。
Soceyyapaccupaṭṭhānaṃ, tayidaṃ tassa viññuhi;
智者们应知,其现起是清净;
Ottappañca hirī ceva, nti vaṇṇitaṃ.
惭与愧，如此被赞叹。
Tayidaṃ sīlaṃ kāyasoceyyaṃ vacīsoceyyaṃ manosoceyyanti (a. ni. 3.121) evaṃ vuttasoceyyapaccupaṭṭhānaṃ, soceyyabhāvena paccupaṭṭhāti gahaṇabhāvaṃ gacchati. Hirottappañca panassa viññūhi padaṭṭhānanti vaṇṇitaṃ, āsannakāraṇanti attho. Hirottappe hi sati sīlaṃ uppajjati ceva tiṭṭhati ca. Asati neva uppajjati, na tiṭṭhatīti. Evaṃ sīlassa lakkhaṇarasapaccupaṭṭhānapadaṭṭhānāni veditabbāni.
那身清净、语清净、意清净，此戒如是被说为「清净的现起」，以清净性而现起，达到执取的状态。而惭与愧被智者赞叹为「足处」，意思是近因。因为当有惭愧时，戒生起且住立。当无惭愧时，既不生起，也不住立。如此应知戒的相、味、现起、足处。
Sīlānisaṃsakathā戒的功德论
§9
nti avippaṭisārādianekaguṇapaṭilābhānisaṃsaṃ. Vuttañhetaṃ – ‘‘avippaṭisāratthāni kho, ānanda, kusalāni sīlāni avippaṭisārānisaṃsānī’’ti (a. ni. 11.1).
无悔等众多功德利益之利益。因为这样说：「阿难，诸善戒有无悔之义，有无悔之利益。」
Aparampi vuttaṃ ‘‘pañcime gahapatayo ānisaṃsā sīlavato sīlasampadāya. Katame pañca? Idha gahapatayo sīlavā sīlasampanno appamādādhikaraṇaṃ mahantaṃ bhogakkhandhaṃ adhigacchati, ayaṃ paṭhamo ānisaṃso sīlavato sīlasampadāya. Puna caparaṃ gahapatayo sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati, ayaṃ dutiyo ānisaṃso sīlavato sīlasampadāya. Puna caparaṃ gahapatayo sīlavā sīlasampanno yaññadeva parisaṃ upasaṅkamati yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ, visārado upasaṅkamati amaṅkubhūto, ayaṃ tatiyo ānisaṃso sīlavato sīlasampadāya. Puna caparaṃ gahapatayo sīlavā sīlasampanno asammūḷho kālaṃ karoti, ayaṃ catuttho ānisaṃso sīlavato sīlasampadāya. Puna caparaṃ gahapatayo sīlavā sīlasampanno kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati, ayaṃ pañcamo ānisaṃso sīlavato sīlasampadāyā’’ti (dī. ni. 2.150; a. ni. 5.213; mahāva. 285).
又说：「居士们，持戒者、戒具足者有此五种利益。哪五种？居士们，持戒者、戒具足者因不放逸而获得大财聚，这是持戒者、戒具足者的第一种利益。再者，居士们，持戒者、戒具足者美好的名声传扬，这是持戒者、戒具足者的第二种利益。再者，居士们，持戒者、戒具足者无论进入何种集会，或刹帝利集会，或婆罗门集会，或居士集会，或沙门集会，都自信地进入，不怯懦，这是持戒者、戒具足者的第三种利益。再者，居士们，持戒者、戒具足者不迷乱地命终，这是持戒者、戒具足者的第四种利益。再者，居士们，持戒者、戒具足者身坏命终后，往生善趣、天界，这是持戒者、戒具足者的第五种利益。」
Aparepi ‘‘ākaṅkheyya ce, bhikkhave, bhikkhu sabrahmacārīnaṃ piyo ca assaṃ manāpo ca garu ca bhāvanīyo cāti, sīlesvevassa paripūrakārī’’tiādinā (ma. ni. 1.65) nayena piyamanāpatādayo āsavakkhayapariyosānā anekā sīlānisaṃsā vuttā. Evaṃ avippaṭisārādianekaguṇānisaṃsaṃ sīlaṃ. Apica –
又以「诸比库，若比库希望『愿我为同梵行者所喜爱、所欢喜、所尊重、所尊敬』，他应当圆满诸戒」等方式，说了从可爱、可喜等直到漏尽为终极的众多戒的利益。如此，戒有无悔等众多功德利益。再者——
Sāsane kulaputtānaṃ, patiṭṭhā natthi yaṃ vinā;
教中善男子们，离此无立足处；
Ānisaṃsaparicchedaṃ, tassa sīlassa ko vade.
那戒的利益边际，谁能说尽？
Na gaṅgā yamunā cāpi, sarabhū vā sarasvatī;
恒河、亚穆那河，以及沙拉普河、沙拉瓦底河；
Ninnagā vāciravatī, mahī vāpi mahānadī.
瓦吉拉瓦底河倾泻而下,大地或大河,
Sakkuṇanti visodhetuṃ, taṃ malaṃ idha pāṇinaṃ;
能够净除,此处有命者的污垢;
Visodhayati sattānaṃ, yaṃ ve sīlajalaṃ malaṃ.
戒水净除诸有情的,那污垢。
Na taṃ sajaladā vātā, na cāpi haricandanaṃ;
非彼带水之风,亦非黄檀,
Neva hārā na maṇayo, na candakiraṇaṅkurā.
非花环非宝珠,非月光线,
Samayantīdha sattānaṃ, pariḷāhaṃ surakkhitaṃ;
能平息此处诸有情的,善守护的热恼;
Yaṃ sameti idaṃ ariyaṃ, sīlaṃ accantasītalaṃ.
此圣戒能平息,究竟清凉。
Sīlagandhasamo gandho, kuto nāma bhavissati;
与戒香相等的香,从何处能有呢?
Yo samaṃ anuvāte ca, paṭivāte ca vāyati.
它在顺风与逆风中都同样地吹。
Saggārohaṇasopānaṃ , aññaṃ sīlasamaṃ kuto;
哪里有其他像戒一样的天界上升之阶梯？
Dvāraṃ vā pana nibbāna, nagarassa pavesane.
或者说，它是进入涅槃城的门。
Sobhantevaṃ na rājāno, muttāmaṇivibhūsitā;
诸王以真珠宝石装饰，并不如此庄严；
Yathā sobhanti yatino, sīlabhūsanabhūsitā.
正如诸行者以戒庄严装饰而庄严。
Attānuvādādibhayaṃ, viddhaṃsayati sabbaso;
它完全摧毁自责等的怖畏；
Janeti kittihāsañca, sīlaṃ sīlavataṃ sadā.
戒对持戒者总是产生名声与欢笑。
Guṇānaṃ mūlabhūtassa, dosānaṃ balaghātino;
它是诸德的根本，是诸过失的力量破坏者；
Iti sīlassa viññeyyaṃ, ānisaṃsakathāmukhanti.
如此,应知戒的功德说之门。
Sīlappabhedakathā戒的分别论
§10
Idāni yaṃ vuttaṃ nti, tatridaṃ vissajjanaṃ. Sabbameva tāva idaṃ sīlaṃ attano sīlanalakkhaṇena .
现在,对于所说的「如此」,这里是解释。首先,这一切戒,以自己的戒的特相。
Cārittavārittavasena . Tathā ābhisamācārikaādibrahmacariyakavasena, viratiavirativasena, nissitānissitavasena, kālapariyantaāpāṇakoṭikavasena, sapariyantāpariyantavasena, lokiyalokuttaravasena ca.
以应行与应护之故。同样地,以正行戒与梵行初戒之故,以离与不离之故,以依止与不依止之故,以时限与尽寿之故,以有限与无限之故,以世间与出世间之故。
hīnamajjhimapaṇītavasena. Tathā attādhipateyyalokādhipateyyadhammādhipateyyavasena, parāmaṭṭhāparāmaṭṭhapaṭippassaddhivasena, visuddhāvisuddhavematikavasena, sekkhāsekkhanevasekkhanāsekkhavasena ca.
以下、中、上之故。同样地,以自增上、世增上、法增上之故,以执取、不执取、寂止之故,以清净、不清净、疑惑之故,以有学、无学、非有学非无学之故。
hānabhāgiyaṭhitibhāgiyavisesabhāgiyanibbedhabhāgiyavasena. Tathā bhikkhubhikkhunīanupasampannagahaṭṭhasīlavasena, pakatiācāradhammatāpubbahetukasīlavasena, pātimokkhasaṃvaraindriyasaṃvaraājīvapārisuddhipaccayasannissitasīlavasena ca.
以退分、住分、胜分、抉择分之故。同样地,以比库、比库尼、未受具足、在家戒之故,以自然行、法性、前因戒之故,以别解脱律仪、根律仪、活命遍净、资具依止戒之故。
pariyantapārisuddhisīlādivasena. Vuttampi cetaṃ paṭisambhidāyaṃ ‘‘pañca sīlāni – pariyantapārisuddhisīlaṃ, apariyantapārisuddhisīlaṃ, paripuṇṇapārisuddhisīlaṃ, aparāmaṭṭhapārisuddhisīlaṃ, paṭippassaddhipārisuddhisīla’’nti (paṭi. ma. 1.37). Tathā pahānaveramaṇīcetanāsaṃvarāvītikkamavasena.
以有限遍净戒等之故。这也在《无碍解道》中说:『五种戒——有限遍净戒、无限遍净戒、圆满遍净戒、不执取遍净戒、寂止遍净戒』。同样地,以断、离、思、律仪、不违越之故。
§11
Tattha ekavidhakoṭṭhāse attho vuttanayeneva veditabbo. Duvidhakoṭṭhāse yaṃ bhagavatā ‘‘idaṃ kattabba’’nti paññattasikkhāpadapūraṇaṃ, taṃ . Yaṃ ‘‘idaṃ na kattabba’’nti paṭikkhittassa akaraṇaṃ, taṃ . Tatrāyaṃ vacanattho. Caranti tasmiṃ sīlesu paripūrakāritāya pavattantīti cārittaṃ. Vāritaṃ tāyanti rakkhanti tenāti vārittaṃ. Tattha saddhāvīriyasādhanaṃ cārittaṃ, saddhāsādhanaṃ vārittaṃ. Evaṃ cārittavārittavasena duvidhaṃ.
其中,在一种分类中,义应以所说之法而知。在二种分类中,凡世尊所制定『应作此』的学处之圆满,是应行。凡所禁止『不应作此』的不作,是应护。这里是文句之义。于彼戒中以圆满履行而转起,故为应行。以彼守护、保护所禁止者,故为应护。其中,信与精进所成就的是应行,信所成就的是应护。如此,以应行与应护之故为二种。
Dutiyaduke ti uttamasamācāro. Abhisamācāro eva . Abhisamācāraṃ vā ārabbha paññattaṃ ābhisamācārikaṃ, ājīvaṭṭhamakato avasesasīlassetaṃ adhivacanaṃ. Maggabrahmacariyassa ādibhāvabhūtanti ājīvaṭṭhamakasīlassetaṃ adhivacanaṃ. Tañhi maggassa ādibhāvabhūtaṃ, pubbabhāgeyeva parisodhetabbato. Tenāha – ‘‘pubbeva kho panassa kāyakammaṃ vacīkammaṃ ājīvo suparisuddho hotī’’ti (ma. ni. 3.431). Yāni vā sikkhāpadāni khuddānukhuddakānīti vuttāni, idaṃ ābhisamācārikasīlaṃ. Sesaṃ ādibrahmacariyakaṃ. Ubhatovibhaṅgapariyāpannaṃ vā ādibrahmacariyakaṃ. Khandhakavattapariyāpannaṃ ābhisamācārikaṃ. Tassa sampattiyā ādibrahmacariyakaṃ sampajjati. Tenevāha – ‘‘so vata, bhikkhave, bhikkhu ābhisamācārikaṃ dhammaṃ aparipūretvā ādibrahmacariyakaṃ dhammaṃ paripūressatīti netaṃ ṭhānaṃ vijjatī’’ti (a. ni. 5.21). Evaṃ ābhisamācārikaādibrahmacariyakavasena duvidhaṃ.
在第二对中,最上的行为。正行即是正行戒。或者依正行而制定的是正行戒,这是除活命八支外其余戒的同义语。作为道梵行之初的状态,这是活命八支戒的同义语。因为那是道的初始状态,应在前分清净之故。因此说:『首先,他的身业、语业、活命已极清净』。或者,凡所说的学处是微细又微细的,这是正行戒。其余的是梵行初戒。或者,二部毗奈耶所摄的是梵行初戒。篇集与附随所摄的是正行戒。以其成就,梵行初戒得以成就。因此说:『诸比库,比库不圆满正行法而将圆满梵行初法,此处须跋』。如此,以正行戒与梵行初戒之故为二种。
Tatiyaduke pāṇātipātādīhi veramaṇimattaṃ . Sesaṃ cetanādi nti evaṃ viratiavirativasena duvidhaṃ.
在第三对中,仅是离杀生等的离。其余的是思等。如此,以离与不离而为二种。
Catutthaduke nissayoti dve nissayā taṇhānissayo ca diṭṭhinissayo ca. Tattha yaṃ ‘‘imināhaṃ sīlena devo vā bhavissāmi devaññataro vā’’ti (dī. ni. 3.320; ma. ni. 1.186; a. ni. 5.206; 7.50) evaṃ bhavasampattiṃ ākaṅkhamānena pavattitaṃ, idaṃ . Yaṃ ‘‘sīlena suddhī’’ti evaṃ suddhidiṭṭhiyā pavattitaṃ, idaṃ . Yaṃ pana lokuttaraṃ lokiyañca tasseva sambhārabhūtaṃ, idaṃ nti evaṃ nissitānissitavasena duvidhaṃ.
在第四对中,所依:有二种所依,即渴爱所依与见所依。其中,以「我以此戒将成为天人或某位天人」如此希求有的成就而行的,这是渴爱所依。以「以戒而清净」如此以清净见而行的,这是见所依。然而,出世间的以及作为其资粮的世间的,这是无所依。如此,以有所依与无所依而为二种。
Pañcamaduke kālaparicchedaṃ katvā samādinnaṃ sīlaṃ . Yāvajīvaṃ samādiyitvā tatheva pavattitaṃ nti evaṃ kālapariyantaāpāṇakoṭikavasena duvidhaṃ.
在第五对中,作时间限定而受持的戒是有时限戒。尽形寿受持而如此行的是尽寿戒。如此,以有时限与尽寿而为二种。
Chaṭṭhaduke lābhayasañātiaṅgajīvitavasena diṭṭhapariyantaṃ nāma. Viparītaṃ . Vuttampi cetaṃ paṭisambhidāyaṃ ‘‘katamaṃ taṃ sīlaṃ sapariyantaṃ? Atthi sīlaṃ lābhapariyantaṃ, atthi sīlaṃ yasapariyantaṃ, atthi sīlaṃ ñātipariyantaṃ, atthi sīlaṃ aṅgapariyantaṃ, atthi sīlaṃ jīvitapariyantaṃ. Katamaṃ taṃ sīlaṃ lābhapariyantaṃ? Idhekacco lābhahetu lābhapaccayā lābhakāraṇā yathāsamādinnaṃ sikkhāpadaṃ vītikkamati, idaṃ taṃ sīlaṃ lābhapariyanta’’nti (paṭi. ma. 1.38). Eteneva upāyena itarānipi vitthāretabbāni. Apariyantavissajjanepi vuttaṃ ‘‘katamaṃ taṃ sīlaṃ na lābhapariyantaṃ? Idhekacco lābhahetu lābhapaccayā lābhakāraṇā yathāsamādinnaṃ sikkhāpadaṃ vītikkamāya cittampi na uppādeti, kiṃ so vītikkamissati, idaṃ taṃ sīlaṃ na lābhapariyanta’’nti (paṭi. ma. 1.38). Etenevupāyena itarānipi vitthāretabbāni. Evaṃ sapariyantāpariyantavasena duvidhaṃ.
在第六对中,以利养、名誉、亲属、肢体、生命为限而见到边际的,名为有限戒。相反的是无限戒。在《无碍解道》中也说:「什么是有限戒?有以利养为限的戒,有以名誉为限的戒,有以亲属为限的戒,有以肢体为限的戒,有以生命为限的戒。什么是以利养为限的戒?这里,某人为了利养之因、利养之缘、利养之故而违犯如所受持的学处,这是以利养为限的戒。」以此方法,其余的也应详述。在分别论无限时也说:「什么是不以利养为限的戒?这里,某人为了利养之因、利养之缘、利养之故,连违犯如所受持的学处之心也不生起,他怎会违犯呢?这是不以利养为限的戒。」以此方法,其余的也应详述。如此,以有限与无限而为二种。
Sattamaduke sabbampi sāsavaṃ sīlaṃ . Anāsavaṃ . Tattha lokiyaṃ bhavavisesāvahaṃ hoti bhavanissaraṇassa ca sambhāro. Yathāha – ‘‘vinayo saṃvaratthāya, saṃvaro avippaṭisāratthāya, avippaṭisāro pāmojjatthāya, pāmojjaṃ pītatthāya, pīti passaddhatthāya, passaddhi sukhatthāya, sukhaṃ samādhatthāya, samādhi yathābhūtañāṇadassanatthāya, yathābhūtañāṇadassanaṃ nibbidatthāya, nibbidā virāgatthāya, virāgo vimuttatthāya, vimutti vimuttiñāṇadassanatthāya, vimuttiñāṇadassanaṃ anupādāparinibbānatthāya, etadatthā kathā, etadatthā mantanā, etadatthā upanisā, etadatthaṃ sotāvadhānaṃ, yadidaṃ anupādācittassa vimokkho’’ti (pari. 366). Lokuttaraṃ bhavanissaraṇāvahaṃ hoti paccavekkhaṇañāṇassa ca bhūmīti evaṃ lokiyalokuttaravasena duvidhaṃ.
在第七对中,一切有漏戒是有漏。无漏戒是无漏。其中,世间的带来有的殊胜,也是有的出离的资粮。如所说:「律为了防护,防护为了无悔,无悔为了欢悦,欢悦为了喜,喜为了轻安,轻安为了乐,乐为了定,定为了如实智见,如实智见为了厌离,厌离为了离贪,离贪为了解脱,解脱为了解脱智见,解脱智见为了无取般涅槃,为此义而说,为此义而思惟,为此义而亲近,为此义而倾耳,即无取心的解脱。」出世间的带来有的出离,也是省察智的基础。如此,以世间与出世间而为二种。
§12
Tikesu paṭhamattike hīnena chandena cittena vīriyena vīmaṃsāya vā pavattitaṃ . Majjhimehi chandādīhi pavattitaṃ . Paṇītehi . Yasakāmatāya vā samādinnaṃ hīnaṃ. Puññaphalakāmatāya majjhimaṃ. Kattabbamevidanti ariyabhāvaṃ nissāya samādinnaṃ paṇītaṃ. ‘‘Ahamasmi sīlasampanno, ime panaññe bhikkhū dussīlā pāpadhammā’’ti evaṃ attukkaṃsanaparavambhanādīhi upakkiliṭṭhaṃ vā hīnaṃ. Anupakkiliṭṭhaṃ lokiyaṃ sīlaṃ majjhimaṃ. Lokuttaraṃ paṇītaṃ. Taṇhāvasena vā bhavabhogatthāya pavattitaṃ hīnaṃ. Attano vimokkhatthāya pavattitaṃ majjhimaṃ. Sabbasattānaṃ vimokkhatthāya pavattitaṃ pāramitāsīlaṃ paṇītanti evaṃ hīnamajjhimapaṇītavasena tividhaṃ.
在三种中,在第一个三种中,以下劣的欲、心、精进、或观察而行的是下劣戒。以中等的欲等而行的是中等戒。以殊胜的欲等而行的是殊胜戒。或者,为了名誉而受持的是下劣。为了福果而受持的是中等。依于圣者之性而受持「这是应作的」是殊胜。或者,以「我是具戒者,而这些其他比库是破戒者、恶法者」如此以自赞毁他等而染污的是下劣。未染污的世间戒是中等。出世间的是殊胜。或者,以渴爱为了有与享受而行的是下劣。为了自己的解脱而行的是中等。为了一切众生的解脱而行的波罗蜜戒是殊胜。如此,以下劣、中等、殊胜而为三种。
Dutiyattike attano ananurūpaṃ pajahitukāmena attagarunā attanigāravena pavattitaṃ . Lokāpavādaṃ pariharitukāmena lokagarunā loke gāravena pavattitaṃ . Dhammamahattaṃ pūjetukāmena dhammagarunā dhammagāravena pavattitaṃ nti evaṃ attādhipateyyādivasena tividhaṃ.
在第二个三种中,欲舍弃不适合自己的,以自己为重,以自己为尊重而行的是自增上戒。欲避免世间的诽谤,以世间为重,以世间为尊重而行的是世间增上戒。欲尊敬法的伟大,以法为重,以法为尊重而行的是法增上戒。如此,以自增上等而为三种。
Tatiyattike yaṃ dukesu nissitanti vuttaṃ, taṃ taṇhādiṭṭhīhi parāmaṭṭhattā . Puthujjanakalyāṇakassa maggasambhārabhūtaṃ sekkhānañca maggasampayuttaṃ . Sekkhāsekkhānaṃ phalasampayuttaṃ nti evaṃ parāmaṭṭhādivasena tividhaṃ.
在第三个三种中,在对中所说的有所依,因为被渴爱与见所执取,是执取戒。凡夫善人的作为道的资粮以及有学的与道相应的是不执取戒。有学与无学的与果相应的是非执取非不执取戒。如此,以执取等而为三种。
Catutthattike yaṃ āpattiṃ anāpajjantena pūritaṃ, āpajjitvā vā puna katapaṭikammaṃ, taṃ . Āpattiṃ āpannassa akatapaṭikammaṃ . Vatthumhi vā āpattiyā vā ajjhācāre vā vematikassa sīlaṃ nāma. Tattha yoginā avisuddhasīlaṃ visodhetabbaṃ, vematike vatthujjhācāraṃ akatvā vimati paṭivinetabbā ‘‘iccassa phāsu bhavissatī’’ti evaṃ visuddhādivasena tividhaṃ.
在第四种三分法中,未犯戒者所圆满的,或犯后已作还净的,那是清净戒。已犯戒而未作还净的是不清净戒。对事、对罪、对行为有疑者的戒名为有疑戒。在此,瑜伽者应清净不清净戒,对有疑者应不作事、行为而遣除疑惑,「如此他将安乐」,这样以清净等而成三种。
Pañcamattike catūhi ariyamaggehi tīhi ca sāmaññaphalehi sampayuttaṃ sīlaṃ . Arahattaphalasampayuttaṃ . Sesaṃ nti evaṃ sekkhādivasena tividhaṃ.
在第五种三分法中,与四圣道及三沙门果相应的戒是有学戒。与阿拉汉果相应的是无学戒。其余的是凡夫戒,这样以有学等而成三种。
Paṭisambhidāyaṃ pana yasmā loke tesaṃ tesaṃ sattānaṃ pakatipi sīlanti vuccati, yaṃ sandhāya ‘‘ayaṃ sukhasīlo, ayaṃ dukkhasīlo, ayaṃ kalahasīlo, ayaṃ maṇḍanasīlo’’ti bhaṇanti, tasmā tena pariyāyena ‘‘tīṇi sīlāni, kusalasīlaṃ akusalasīlaṃ abyākatasīlanti (paṭi. ma. 1.39). Evaṃ kusalādivasenapi tividhanti vuttaṃ. Tattha akusalaṃ imasmiṃ atthe adhippetassa sīlassa lakkhaṇādīsu ekenapi na sametīti idha na upanītaṃ, tasmā vuttanayenevassa tividhatā veditabbā.
然而在《无碍解道》中,因为在世间中那些众生的本性也被称为戒,依此而说「这是乐戒者,这是苦戒者,这是诤戒者,这是装饰戒者」,因此以那种方式说「三种戒:善戒、不善戒、无记戒」。这样以善等也说为三种。其中,不善在此义中,对于所意指的戒的特相等,连一个也不相合,因此在此不采用,所以应以所说之法了知其三种性。
§13
Catukkesu paṭhamacatukke –
在诸四分法中,第一种四分法——
Yodha sevati dussīle, sīlavante na sevati;
「于此亲近破戒者,不亲近持戒者;
Vatthuvītikkame dosaṃ, na passati aviddasu.
「无智者不见,事与违越中的过失。
Micchāsaṅkappabahulo , indriyāni na rakkhati;
「邪思惟众多者,不守护诸根;
Evarūpassa ve sīlaṃ, jāyate .
「如是之人的戒,生起为败坏戒。」
Yo panattamano hoti, sīlasampattiyā idha;
然而,于此对戒成就感到满足者;
Kammaṭṭhānānuyogamhi, na uppādeti mānasaṃ.
于业处修习中,不生起意欲。
Tuṭṭhassa sīlamattena, aghaṭantassa uttari;
仅以戒为满足者,不努力于更上;
Tassa taṃ sīlaṃ bhavati bhikkhuno.
那戒成为该比库的有戒。
Sampannasīlo ghaṭati, samādhatthāya yo pana;
然而,戒具足者努力,为了定;
Visesabhāgiyaṃ sīlaṃ, hoti etassa bhikkhuno.
殊胜分戒,成为此比库的。
Atuṭṭho sīlamattena, nibbidaṃ yonuyuñjati;
不满足于仅戒者,致力于厌离;
Hoti sīlametassa bhikkhunoti.
此戒成为该比库的离戒。
Evaṃ hānabhāgiyādivasena catubbidhaṃ.
如此,以衰退分等为四种。
Dutiyacatukke bhikkhū ārabbha paññattasikkhāpadāni, yāni ca nesaṃ bhikkhunīnaṃ paññattito rakkhitabbāni, idaṃ . Bhikkhuniyo ārabbha paññattasikkhāpadāni, yāni ca tāsaṃ bhikkhūnaṃ paññattito rakkhitabbāni, idaṃ . Sāmaṇerasāmaṇerīnaṃ dasasīlāni . Upāsakaupāsikānaṃ niccasīlavasena pañcasikkhāpadāni, sati vā ussāhe dasa, uposathaṅgavasena aṭṭhāti idaṃ nti evaṃ bhikkhusīlādivasena catubbidhaṃ.
在第二个四分法中:为比库们而制定的学处,以及从制定来说那些比库尼们应当守护的,这是比库戒。为比库尼们而制定的学处,以及从制定来说那些比库们应当守护的,这是比库尼戒。沙玛内拉与沙马内莉的十戒,这是沙玛内拉戒。近事男与近事女以常戒而言有五学处,若有精勤则十戒,以伍波萨他支而言八戒,这是近事戒。如此,以比库戒等为四种。
Tatiyacatukke uttarakurukānaṃ manussānaṃ avītikkamo . Kuladesapāsaṇḍānaṃ attano attano mariyādācārittaṃ . ‘‘Dhammatā esā, ānanda, yadā bodhisatto mātukucchiṃ okkanto hoti na bodhisattamātu purisesu mānasaṃ uppajji kāmaguṇūpasaṃhita’’nti evaṃ vuttaṃ bodhisattamātusīlaṃ . Mahākassapādīnaṃ pana suddhasattānaṃ, bodhisattassa ca tāsu tāsu jātīsu sīlaṃ nti evaṃ pakatisīlādivasena catubbidhaṃ.
在第三个四分法中:北俱卢洲人们的不违越,这是自然戒。家族、地方、派别各自的界限行为,这是习俗戒。「阿难,这是法性:当菩萨入母胎时,菩萨母对男子不生起与欲功德相应的心意」,如此所说的菩萨母戒,这是宿习戒。而大咖沙巴等清净有情以及菩萨在诸生中的戒,这是自性戒。如此,以自然戒等为四种。
Catutthacatukke yaṃ bhagavatā ‘‘idha bhikkhu pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesū’’ti (vibha. 508; dī. ni. 1.193) vaṃ vuttaṃ sīlaṃ, idaṃ nāma. Yaṃ pana ‘‘so cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī, yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya na nimittaggāhī…pe… manindriye saṃvaraṃ āpajjatī’’ti (ma. ni. 1.22, 411; dī. ni. 1.213; a. ni. 4.198) vuttaṃ, idaṃ . Yā pana ājīvahetupaññattānaṃ channaṃ sikkhāpadānaṃ vītikkamassa, ‘‘kuhanā lapanā nemittikatā nippesikatā lābhena lābhaṃ nijigīsanatā’’ti evamādīnañca pāpadhammānaṃ vasena pavattā micchājīvā virati, idaṃ . ‘‘Paṭisaṅkhā yoniso cīvaraṃ paṭisevati, yāvadeva sītassa paṭighātāyā’’ti (ma. ni. 1.23; a. ni. 6.58) ādinā nayena vutto paṭisaṅkhānaparisuddho catupaccayaparibhogo nāma.
在第四个四分法中:世尊所说「此处,比库以巴帝摩卡律仪防护而住,具足正行与行处,于微细罪中见怖畏,受持学习于诸学处」,这名为巴帝摩卡律仪戒。而所说「他以眼见色后,不取相,不取随相,因为若住于不防护此眼根者,贪忧、诸恶不善法会流入,他为其防护而行道,守护眼根,于眼根达到防护。以耳闻声……以鼻嗅香……以舌尝味……以身触所触……以意识法后不取相……于意根达到防护」,这是根律仪戒。而为活命因而制定的六学处之违越,以及「诡诈、虚谈、现相、示相、以利求利」等诸恶法而转起的邪命之离,这是活命遍净戒。以「如理省察而受用衣服,仅为防护寒冷」等方式所说的省察清净的四资具受用,这名为资具依止戒。
Pātimokkhasaṃvarasīlaṃ巴帝摩卡律仪戒
§14
Tatrāyaṃ ādito paṭṭhāya anupubbapadavaṇṇanāya saddhiṃ vinicchayakathā. ti imasmiṃ sāsane. ti saṃsāre bhayaṃ ikkhaṇatāya vā bhinnapaṭadharāditāya vā evaṃ laddhavohāro saddhāpabbajito kulaputto. ti ettha pātimokkhanti sikkhāpadasīlaṃ. Tañhi yo naṃ pāti rakkhati, taṃ mokkheti mocayati āpāyikādīhi dukkhehi, tasmā nti vuccati. Saṃvaraṇaṃ saṃvaro, kāyikavācasikassa avītikkamassetaṃ nāmaṃ. Pātimokkhameva saṃvaro pātimokkhasaṃvaro. Tena pātimokkhasaṃvarena saṃvuto pātimokkhasaṃvarasaṃvuto, upagato samannāgatoti attho. ti iriyati. tiādīnamattho pāḷiyaṃ āgatanayeneva veditabbo. Vuttañhetaṃ –
于此,从开始以次第词句解释连同抉择之说。「于此教」:在此教法中。「善男子」:在轮回中见怖畏,或如破布持者,如此得名的以信出家的善男子。「巴帝摩卡」:于此,巴帝摩卡即学处戒。因为凡守护它者,它使解脱、令解脱于恶趣等苦,因此称为巴帝摩卡。防护为律仪,这是身语不违越之名。巴帝摩卡即律仪为巴帝摩卡律仪。以彼巴帝摩卡律仪而防护为巴帝摩卡律仪防护,具足、具备之义。「行」:行于。「具足正行与行处」等之义应以圣典所来之理而知。因为已说:
‘‘Ācāragocarasampanno’’ti atthi ācāro, atthi anācāro;
「具足正行与行处」:有正行,有非正行。
Tattha katamo ? Kāyiko vītikkamo vācasiko vītikkamo kāyikavācasiko vītikkamo, ayaṃ vuccati anācāro. Sabbampi dussīlyaṃ anācāro. Idhekacco veḷudānena vā pattadānena vā pupphaphalasinānadantakaṭṭhadānena vā cāṭukamyatāya vā muggasūpyatāya vā pāribhaṭyatāya vā jaṅghapesanikena vā aññataraññatarena vā buddhapaṭikuṭṭhena micchāājīvena jīvikaṃ kappeti, ayaṃ vuccati anācāro.
于此,何为非正行?身违越、语违越、身语违越,这称为非正行。一切恶戒皆是非正行。此处,某人以竹施、叶施、花果沐浴齿木施,或以谄媚、或以豆汤供养、或以奉承、或以按摩腿,或以某某佛像相似的邪命而营生活,这称为非正行。
Tattha katamo ? Kāyiko avītikkamo vācasiko avītikkamo kāyikavācasiko avītikkamo, ayaṃ vuccati ācāro. Sabbopi sīlasaṃvaro ācāro. Idhekacco na veḷudānena vā na pattana pupphana phalana sinānana dantakaṭṭhadānena vā na cāṭukamyatāya vā na muggasūpyatāya vā na pāribhaṭyatāya vā na jaṅghapesanikena vā na aññataraññatarena vā buddhapaṭikuṭṭhena micchāājīvena jīvikaṃ kappeti, ayaṃ vuccati ācāro.
于此,何为正行?身不违越、语不违越、身语不违越,这称为正行。一切戒律仪皆是正行。此处,某人不以竹施、不以叶、不以花、不以果、不以沐浴、不以齿木施,不以谄媚、不以豆汤供养、不以奉承、不以按摩腿,不以某某佛像相似的邪命而营生活,这称为正行。
Gocaroti atthi gocaro atthi agocaro.
行处:有行处,有非行处。
Tattha katamo ? Idhekacco vesiyāgocaro vā hoti vidhavā, thullakumārikā, paṇḍaka, bhikkhunī, pānāgāragocaro vā hoti, saṃsaṭṭho viharati rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi ananulomikena saṃsaggena, yāni vā pana tāni kulāni assaddhāni appasannāni anopānabhūtāni akkosakaparibhāsakāni anatthakāmāni ahitakāmāni aphāsukakāmāni ayogakkhemakāmāni bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ, tathārūpāni kulāni sevati bhajati payirupāsati, ayaṃ vuccati agocaro.
其中,什么是非行处?这里,某人行于妓女之处,或行于寡妇、成年处女、般哒咖、比库尼之处,或行于酒店之处,与国王、大臣、外道、外道弟子以不适当的交往而共住,或者那些家族是无信的、须跋信的、不恭敬的、辱骂诽谤的、不愿利益的、不愿安乐的、不愿安稳的、不愿离轭安稳的比库、比库尼、近事男、近事女,他亲近、交往、接近这样的家族,这称为非行处。
Tattha katamo ? Idhekacco na vesiyāgocaro vā hoti…pe… na pānāgāragocaro vā hoti, asaṃsaṭṭho viharati rājūhi…pe… titthiyasāvakehi ananulomikena saṃsaggena, yāni vā pana tāni kulāni saddhāni pasannāni opānabhūtāni kāsāvapajjotāni isivātapaṭivātāni atthakāmāni…pe… yogakkhemakāmāni bhikkhūnaṃ…pe… upāsikānaṃ, tathārūpāni kulāni sevati bhajati payirupāsati, ayaṃ vuccati gocaro. Iti iminā ca ācārena iminā ca gocarena upeto hoti samupeto upagato samupagato upapanno sampanno samannāgato, tena vuccati ‘‘ācāragocarasampanno’’ti (vibha. 511).
其中,什么是行处?这里,某人不行于妓女之处……乃至……不行于酒店之处,不与国王……乃至……外道弟子以不适当的交往而共住,或者那些家族是有信的、净信的、恭敬的、袈裟光辉的、仙人之风的、愿利益的……乃至……愿离轭安稳的比库……乃至……近事女,他亲近、交往、接近这样的家族,这称为行处。如此,他具备此行仪与此行处,具足、具备、达到、成就、具有,因此说「行仪行处具足」。
Api cettha imināpi nayena ācāragocarā veditabbā. Duvidho hi anācāro kāyiko vācasiko ca. Tattha katamo ? Idhekacco saṅghagatopi acittīkārakato there bhikkhū ghaṭṭayantopi tiṭṭhati, ghaṭṭayantopi nisīdati, puratopi tiṭṭhati, puratopi nisīdati, uccepi āsane nisīdati, sasīsampi pārupitvā nisīdati, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati, therānaṃ bhikkhūnaṃ anupāhanānaṃ caṅkamantānaṃ saupāhano caṅkamati, nīce caṅkame caṅkamantānaṃ ucce caṅkame caṅkamati, chamāya caṅkamantānaṃ caṅkame caṅkamati, there bhikkhū anupakhajjāpi tiṭṭhati, anupakhajjāpi nisīdati, navepi bhikkhū āsanena paṭibāhati, jantāgharepi there bhikkhū anāpucchā kaṭṭhaṃ pakkhipati, dvāraṃ pidahati, udakatitthepi there bhikkhū ghaṭṭayantopi otarati, puratopi otarati, ghaṭṭayantopi nhāyati, puratopi nhāyati, ghaṭṭayantopi uttarati, puratopi uttarati, antaragharaṃ pavisantopi there bhikkhū ghaṭṭayantopi gacchati, puratopi gacchati, vokkamma ca therānaṃ bhikkhūnaṃ purato purato gacchati, yānipi tāni honti kulānaṃ ovarakāni gūḷhāni ca paṭicchannāni ca yattha kulitthiyo kulakumāriyo nisīdanti, tatthapi sahasā pavisati, kumārakassapi sīsaṃ parāmasati, ayaṃ vuccati kāyiko anācāro.
又,在此,应以此方法了知行仪行处。因为恶行仪有二种:身的与语的。其中,什么是身的恶行仪?这里,某人即使在僧团中也不恭敬,碰触长老比库而站立,碰触而坐,在前面站立,在前面坐,坐在高座上,包着头坐,站着说话,挥动手臂说话,当长老比库们无鞋经行时,他穿着鞋经行,当在低经行处经行时,他在高经行处经行,当在地上经行时,他在经行处经行,逼近长老比库而站立,逼近而坐,以座位阻挡新比库,在暖房中未问长老比库就投入木柴、关闭门,在水边也碰触长老比库而下水,在前面下水,碰触而沐浴,在前面沐浴,碰触而上岸,在前面上岸,进入俗家时也碰触长老比库而行,在前面行,越过而在长老比库们前面行,那些家族的内室、隐秘处、遮蔽处,家族妇女、家族少女坐的地方,他也突然进入,触摸男孩的头,这称为身的恶行仪。
Tattha katamo ? Idhekacco saṅghagatopi acittīkārakato there bhikkhū anāpucchā dhammaṃ bhaṇati. Pañhaṃ vissajjeti, pātimokkhaṃ uddisati, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati, antaragharaṃ paviṭṭhopi itthiṃ vā kumāriṃ vā evamāha – ‘‘itthannāme itthaṃgotte kiṃ atthi, yāgu atthi, bhattaṃ atthi, khādanīyaṃ atthi, kiṃ pivissāma, kiṃ khādissāma, kiṃ bhuñjissāma. Kiṃ vā me dassathā’’ti vippalapati, ayaṃ vuccati vācasiko anācāro (mahāni. 87). Paṭipakkhavasena panassa ācāro veditabbo.
其中,什么是语的恶行仪?这里,某人即使在僧团中也不恭敬,未问长老比库就说法、解答问题、诵巴帝摩卡,站着说话,挥动手臂说话,进入俗家时对妇女或少女这样说:「某名某姓,有什么?有粥吗?有饭吗?有副食吗?我们将喝什么?将吃什么?将食什么?或者你们将给我什么?」而闲谈,这称为语的恶行仪。以相反的方式应了知其行仪。
Apica bhikkhu sagāravo sappatisso hirottappasampanno sunivattho supāruto pāsādikena abhikkantena paṭikkantena ālokitena vilokitena samiñjitena pasāritena okkhittacakkhu iriyāpathasampanno indriyesu guttadvāro bhojane mattaññū jāgariyamanuyutto satisampajaññena samannāgato appiccho santuṭṭho āraddhavīriyo ābhisamācārikesu sakkaccakārī garucittīkārabahulo viharati, ayaṃ vuccati ācāro. Evaṃ tāva ācāro veditabbo.
又,比库恭敬、尊重,具足惭愧,善着衣、善覆身,以可喜的前进、后退、前视、旁视、屈伸,眼睛下垂,具足威仪,守护诸根门,于食知量,勤修觉醒,具备正念正知,少欲、知足,精进,对应作事恭敬作、重视而住,这称为行仪。如此应了知行仪。
Gocaro pana tividho upanissayagocaro ārakkhagocaro upanibandhagocaroti. Tattha katamo ? Dasakathāvatthuguṇasamannāgato kalyāṇamitto, yaṃ nissāya assutaṃ suṇāti, sutaṃ pariyodapeti, kaṅkhaṃ vitarati, diṭṭhiṃ ujuṃ karoti, cittaṃ pasādeti. Yassa vā pana anusikkhamāno saddhāya vaḍḍhati, sīlena, sutena, cāgena, paññāya vaḍḍhati, ayaṃ vuccati upanissayagocaro.
行处则有三种:所依行处、守护行处、专注行处。其中,什么是所依行处?具足十种谈论事德的善友,依止他而听闻未闻,净化已闻,除去疑惑,使见正直,使心净信。或者随学他而增长信、戒、闻、舍、慧,这称为所依行处。
Katamo ? Idha bhikkhu antaragharaṃ paviṭṭho vīthiṃ paṭipanno okkhittacakkhu yugamattadassāvī susaṃvuto gacchati, na hatthiṃ olokento, na assaṃ, na rathaṃ, na pattiṃ, na itthiṃ, na purisaṃ olokento, na uddhaṃ ullokento, na adho olokento, na disāvidisaṃ pekkhamāno gacchati, ayaṃ vuccati ārakkhagocaro.
什么是守护行处?这里,比库进入俗家,行于街道,眼睛下垂,只看一轭之地,善守护而行,不看象、不看马、不看车、不看步兵、不看女人、不看男人,不向上看、不向下看、不四方观望而行,这称为守护行处。
Katamo ? Cattāro satipaṭṭhānā yattha cittaṃ upanibandhati. Vuttañhetaṃ bhagavatā – ‘‘ko ca, bhikkhave, bhikkhuno gocaro sako pettiko visayo? Yadidaṃ cattāro satipaṭṭhānā’’ti (saṃ. ni. 5.372), ayaṃ vuccati upanibandhagocaro. Iti iminā ca ācārena iminā ca gocarena upeto…pe… samannāgato. Tenapi vuccati ācāragocarasampannoti.
什么呢?须跋,心在那里系缚。因为世尊说过——「诸比库,什么是比库的行处、自己的父祖之域?即是须跋」(相应部5.372),这被称为系缚行处。如此,具备这种行为和这种行处……具足。因此也被称为「行为行处具足」。
ti aṇuppamāṇesu asañcicca āpannasekhiyaakusalacittuppādādibhedesu vajjesu bhayadassanasīlo. ti yaṃkiñci sikkhāpadesu sikkhitabbaṃ, taṃ sabbaṃ sammā ādāya sikkhati. Ettha ca ‘‘pātimokkhasaṃvarasaṃvuto’’ti ettāvatā ca puggalādhiṭṭhānāya desanāya pātimokkhasaṃvarasīlaṃ dassitaṃ. ‘‘Ācāragocarasampanno’’tiādi pana sabbaṃ yathāpaṭipannassa taṃ sīlaṃ sampajjati, taṃ paṭipattiṃ dassetuṃ vuttanti veditabbaṃ.
「于诸小罪见怖畏」:于无量的、非故意的、犯学处、不善心生起等种种过失中,具有见怖畏之戒。「受持学处」:凡是在诸学处中应当学习的,他完全正确地受持而学习。在此,「以巴帝摩卡律仪防护」,以此程度,依人的立场的教导,显示了巴帝摩卡律仪戒。而「行为行处具足」等一切,对于如法行道者,那戒得以成就,应知这是为了显示那行道而说的。
Indriyasaṃvarasīlaṃ根律仪戒
§15
Yaṃ panetaṃ tadanantaraṃ ‘‘so cakkhunā rūpaṃ disvā’’tiādinā nayena dassitaṃ indriyasaṃvarasīlaṃ, tattha ti pātimokkhasaṃvarasīle ṭhito bhikkhu. ti kāraṇavasena cakkhūti laddhavohārena rūpadassanasamatthena cakkhuviññāṇena rūpaṃ disvā. Porāṇā panāhu ‘‘cakkhu rūpaṃ na passati, acittakattā, cittaṃ na passati, acakkhukattā, dvārārammaṇasaṅghaṭṭe pana cakkhupasādavatthukena cittena passati. Īdisī panesā ‘dhanunā vijjhatī’tiādīsu viya sasambhārakathā nāma hoti, tasmā cakkhuviññāṇena rūpaṃ disvāti ayamevettha attho’’ti. ti itthipurisanimittaṃ vā subhanimittādikaṃ vā kilesavatthubhūtaṃ nimittaṃ na gaṇhāti, diṭṭhamatteyeva saṇṭhāti. ti kilesānaṃ anuanubyañjanato pākaṭabhāvakaraṇato anubyañjananti laddhavohāraṃ hatthapādasitahasitakathitavilokitādibhedaṃ ākāraṃ na gaṇhāti, yaṃ tattha bhūtaṃ, tadeva gaṇhāti, cetiyapabbatavāsī .
而在紧接着以「他以眼见色」等方式所显示的根律仪戒中,「住于巴帝摩卡律仪戒的比库」:安住于巴帝摩卡律仪戒的比库。「以眼见色」:以原因的方式,以眼为名称,以能见色的眼识见色。但古师们说:「眼不见色,因为无心;心不见色,因为无眼;但在门与所缘的结合时,以眼净色为所依的心见。然而这样的说法是如『以弓射』等的连带说法,因此『以眼识见色』,这才是此处的意义。」「不执取相」:不执取女相或男相,或净相等,成为烦恼之处的相,仅止于所见而已。「不执取随相」:不执取诸烦恼的随逐、显现化的随相,即得名为手、足、笑、微笑、言说、观看等种类的行相,凡那里真实的,仅执取那个,如制多山住的长老。
Theraṃ kira cetiyapabbatā anurādhapuraṃ piṇḍacāratthāya āgacchantaṃ aññatarā kulasuṇhā sāmikena saddhiṃ bhaṇḍitvā sumaṇḍitapasādhitā devakaññā viya kālasseva anurādhapurato nikkhamitvā ñātigharaṃ gacchantī antarāmagge disvā vipallatthacittā mahāhasitaṃ hasi. Thero kimetanti olokento tassā dantaṭṭhike asubhasaññaṃ paṭilabhitvā arahattaṃ pāpuṇi. Tena vuttaṃ –
据说,从制多山来阿努拉德普拉为了行乞食的长老,某家妇女与丈夫争吵后,装饰打扮得如天女一般,清晨从阿努拉德普拉城出来,前往亲戚家,在路中间见到长老,心意颠倒而大笑。长老观看「这是什么」时,在她的牙齿骨上获得须跋想,证得阿拉汉果。因此说——
‘‘Tassā dantaṭṭhikaṃ disvā, pubbasaññaṃ anussari;
「见她的牙齿骨,忆念先前之想;
Tattheva so ṭhito thero, arahattaṃ apāpuṇī’’ti.
那位长老就在那里站立,证得了阿拉汉果。」
Sāmikopi kho panassā anumaggaṃ gacchanto theraṃ disvā ‘‘kiñci, bhante, itthiṃ passathā’’ti pucchi. Taṃ thero āha –
她的丈夫沿路追寻,见到长老后问:「尊者,您可见到妇女?」长老对他说——
‘‘Nābhijānāmi itthī vā, puriso vā ito gato;
「我不知道是女人或男人从这里走过;」
Apica aṭṭhisaṅghāṭo, gacchatesa mahāpathe’’ti.
又,骨聚行于大道。
ntiādimhi yaṃkāraṇā yassa cakkhundriyāsaṃvarassa hetu etaṃ puggalaṃ satikavāṭena cakkhundriyaṃ asaṃvutaṃ apihitacakkhudvāraṃ hutvā viharantaṃ ete abhijjhādayo dhammā anvāssaveyyuṃ anubandheyyuṃ. ti tassa cakkhundriyassa satikavāṭena pidahanatthāya paṭipajjati. Evaṃ paṭipajjantoyeva ca rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjatītipi vuccati. Tattha kiñcāpi cakkhundriye saṃvaro vā asaṃvaro vā natthi. Na hi cakkhupasādaṃ nissāya sati vā muṭṭhasaccaṃ vā uppajjati. Apica yadā rūpārammaṇaṃ cakkhussa āpāthaṃ āgacchati, tadā bhavaṅge dvikkhattuṃ uppajjitvā niruddhe kiriyamanodhātu āvajjanakiccaṃ sādhayamānā uppajjitvā nirujjhati. Tato cakkhuviññāṇaṃ dassanakiccaṃ. Tato vipākamanodhātu sampaṭicchanakiccaṃ. Tato vipākāhetukamanoviññāṇadhātu santīraṇakiccaṃ. Tato kiriyāhetukamanoviññāṇadhātu voṭṭhabbanakiccaṃ sādhayamānā uppajjitvā nirujjhati, tadanantaraṃ javanaṃ javati.
在「nti」等中,以何因,为了彼眼根防护之因,此人以念之门守护眼根,成为未防护眼根、未关闭眼门而住者,这些贪等诸法会流入、随逐他。为了以念之门关闭彼眼根而行道。如此行道者,他防护眼根,达到眼根的防护,也如此说。于此,虽然在眼根上无防护或不防护。因为依眼净色,念或失念不会生起。然而,当色所缘来到眼的范围时,那时有分二次生起灭后,唯作意界成就转向作用而生起灭去。其后眼识见作用。其后果报意界领受作用。其后果报无因意识界推度作用。其后唯作无因意识界成就确定作用而生起灭去,紧接着速行奔驰。
Tatrāpi neva bhavaṅgasamaye, na āvajjanādīnaṃ aññatarasamaye saṃvaro vā asaṃvaro vā atthi. Javanakkhaṇe pana sace dussīlyaṃ vā muṭṭhasaccaṃ vā aññāṇaṃ vā akkhanti vā kosajjaṃ vā uppajjati, asaṃvaro hoti. Evaṃ honto pana so cakkhundriye asaṃvaroti vuccati. Kasmā? Yasmā tasmiṃ sati dvārampi aguttaṃ hoti, bhavaṅgampi āvajjanādīnipi vīthicittāni . Yathā kiṃ? Yathā nagare catūsu dvāresu asaṃvutesu kiñcāpi antogharadvārakoṭṭhakagabbhādayo susaṃvutā honti, tathāpi antonagare sabbaṃ bhaṇḍaṃ arakkhitaṃ agopitameva hoti. Nagaradvārena hi pavisitvā corā yadicchanti, taṃ kareyyuṃ, evameva javane dussīlyādīsu uppannesu tasmiṃ asaṃvare sati dvārampi aguttaṃ hoti, bhavaṅgampi āvajjanādīnipi vīthicittāni.
于此,无论在有分时,或在转向等任一时,都无防护或不防护。然而在速行刹那,若恶戒或失念或无智或不忍或懈怠生起,则有不防护。如此存在者,他被称为眼根不防护。为何?因为当那存在时,门也不守护,有分也、转向等诸路心也。如何?譬如城市四门未防护时,虽然内屋门、仓库、内室等善防护,然而城内一切财物仍是不守护、不保护的。因为盗贼从城门进入后,可以做他们想做的,同样地,当速行中恶戒等生起时,在那不防护存在时,门也不守护,有分也、转向等诸路心也。
Tasmiṃ pana sīlādīsu uppannesu dvārampi guttaṃ hoti, bhavaṅgampi āvajjanādīnipi vīthicittāni. Yathā kiṃ? Yathā nagaradvāresu saṃvutesu kiñcāpi antogharādayo asaṃvutā honti, tathāpi antonagare sabbaṃ bhaṇḍaṃ surakkhitaṃ sugopitameva hoti. Nagaradvāresu hi pihitesu corānaṃ paveso natthi, evameva javane sīlādīsu uppannesu dvārampi guttaṃ hoti, bhavaṅgampi āvajjanādīnipi vīthicittāni. Tasmā javanakkhaṇe uppajjamānopi cakkhundriye saṃvaroti vutto.
然而当那戒等生起时,门也守护,有分也、转向等诸路心也。如何?譬如城门防护时,虽然内屋等未防护,然而城内一切财物仍是善守护、善保护的。因为城门关闭时,盗贼无法进入,同样地,当速行中戒等生起时,门也守护,有分也、转向等诸路心也。因此,虽然在速行刹那生起,也被称为眼根防护。
Sotena saddaṃ sutvātiādīsupi eseva nayo. Evamidaṃ saṅkhepato rūpādīsu kilesānubandhanimittādiggāhaparivajjanalakkhaṇaṃ indriyasaṃvarasīlanti veditabbaṃ.
在「以耳闻声」等中,也是同样的方法。如此,应知此简略地在色等上,以避免执取随烦恼之相等为相的根律仪戒。
Ājīvapārisuddhisīlaṃ活命遍净戒
§16
Idāni indriyasaṃvarasīlānantaraṃ vutte ājīvapārisuddhisīle ājīvahetu paññattānaṃ channaṃ sikkhāpadānanti yāni tāni ‘‘ājīvahetu ājīvakāraṇā pāpiccho icchāpakato asantaṃ abhūtaṃ uttarimanussadhammaṃ ullapati, āpatti pārājikassa. Ājīvahetu ājīvakāraṇā sañcarittaṃ samāpajjati, āpatti saṅghādisesassa. Ājīvahetu ājīvakāraṇā ‘yo te vihāre vasati so bhikkhu arahā’ti bhaṇati, paṭivijānantassa āpatti thullaccayassa. Ājīvahetu ājīvakāraṇā bhikkhu paṇītabhojanāni agilāno attano atthāya viññāpetvā bhuñjati, āpatti pācittiyassa. Ājīvahetu ājīvakāraṇā bhikkhunī paṇītabhojanāni agilānā attano atthāya viññāpetvā bhuñjati, āpatti pāṭidesanīyassa. Ājīvahetu ājīvakāraṇā sūpaṃ vā odanaṃ vā agilāno attano atthāya viññāpetvā bhuñjati , āpatti dukkaṭassā’’ti (pari. 287) evaṃ paññattāni cha sikkhāpadāni, imesaṃ channaṃ sikkhāpadānaṃ.
现在,在根律仪戒之后所说的活命遍净戒中,「为活命因而制定的六学处」,即那些「为活命因、为活命缘,恶欲、欲所牵引者,宣称不存在、不真实的上人法,犯巴拉基咖。为活命因、为活命缘,行媒嫁,犯桑喀地谢萨。为活命因、为活命缘,说『住在你的精舍的那位比库是阿拉汉』,承认者犯土喇吒亚。为活命因、为活命缘,比库无病为自己乞求美食而食用,犯巴吉帝亚。为活命因、为活命缘,比库尼无病为自己乞求美食而食用,犯应悔过。为活命因、为活命缘,无病为自己乞求汤或饭而食用,犯恶作」,如此制定的六学处,这六学处的。
Kuhanātiādīsu ayaṃ pāḷi, ‘‘tattha katamā ? Lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa yā paccayapaṭisevanasaṅkhātena vā sāmantajappitena vā iriyāpathassa vā aṭṭhapanā ṭhapanā saṇṭhapanā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ, ayaṃ vuccati kuhanā.
在「诡诈」等中,此文:「于此,何为诡诈?为利养恭敬名闻所系缚的恶欲、欲所牵引者,以名为资具受用的或周边喃喃自语的或威仪的安置、设置、建立、皱眉、作皱眉、诡诈、诡诈行、诡诈性,此被称为诡诈。
‘‘Tattha katamā ? Lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa yā paresaṃ ālapanā lapanā sallapanā ullapanā samullapanā unnahanā samunnahanā ukkācanā samukkācanā anuppiyabhāṇitā cāṭukamyatā muggasūpyatā pāribhaṭyatā, ayaṃ vuccati lapanā.
「于此,何为谄媚?为利养恭敬名闻所系缚的恶欲、欲所牵引者,对他人的攀谈、谈论、交谈、闲谈、共谈、赞扬、共赞扬、称赞、共称赞、不真实的言说、谄媚、豆汤性、奉承,此被称为谄媚。
‘‘Tattha katamā ? Lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa yaṃ paresaṃ nimittaṃ nimittakammaṃ obhāso obhāsakammaṃ sāmantajappā parikathā, ayaṃ vuccati nemittikatā.
「于此,什么是相现?依利养、恭敬、名声,恶欲的、被欲所制伏者,对他人的示相、示相之业、显示、显示之业、周围的言说、遍说,这称为相现。
‘‘Tattha katamā ? Lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa yā paresaṃ akkosanā vambhanā garahanā ukkhepanā samukkhepanā khipanā saṃkhipanā pāpanā sampāpanā avaṇṇahārikā parapiṭṭhimaṃsikatā, ayaṃ vuccati nippesikatā.
「于此,什么是讥嫌?依利养、恭敬、名声,恶欲的、被欲所制伏者,对他人的辱骂、轻蔑、责难、举罪、共举罪、投掷、共投掷、陷害、共陷害、说无德、啖他背肉,这称为讥嫌。
‘‘Tattha katamā ? Lābhasakkārasilokasannissito pāpiccho icchāpakato ito laddhaṃ āmisaṃ amutra harati, amutra vā laddhaṃ āmisaṃ idha āharati. Yā evarūpā āmisena āmisassa eṭṭhi gaveṭṭhi pariyeṭṭhi esanā gavesanā pariyesanā, ayaṃ vuccati lābhena lābhaṃ nijigīsanatā’’ti (vibha. 862-865).
「于此,什么是以利求利?依利养、恭敬、名声,恶欲的、被欲所制伏者,将从此处所得的利养带到彼处,或将从彼处所得的利养带到此处。如此以利养求利养的寻求、遍求、遍寻、寻找、遍找、遍寻找,这称为以利求利。」
§17
Imissā pana pāḷiyā evamattho veditabbo. Kuhananiddese tāva ti lābhañca sakkārañca kittisaddañca sannissitassa, patthayantassāti attho. ti asantaguṇadīpanakāmassa. ti icchāya apakatassa, upaddutassāti attho.
对于此文,应如此理解其义。首先在诈欺的解释中,「依利养、恭敬、名声」,意思是依靠、希求。「恶欲的」,意思是想要显示不存在的功德。「被欲所制伏」,意思是被欲所恼害。
Ito paraṃ yasmā paccayapaṭisevanasāmantajappanairiyāpathasannissitavasena mahāniddese tividhaṃ kuhanavatthu āgataṃ. Tasmā tividhampetaṃ dassetuṃ paccayapaṭisevanasaṅkhātena vāti evamādi āraddhaṃ. Tattha cīvarādīhi nimantitassa tadatthikasseva sato pāpicchataṃ nissāya paṭikkhipanena, te ca gahapatike attani suppatiṭṭhitasaddhe ñatvā puna tesaṃ ‘‘aho ayyo appiccho na kiñci paṭiggaṇhituṃ icchati, suladdhaṃ vata no assa sace appamattakampi kiñci paṭiggaṇheyyā’’ti nānāvidhehi upāyehi paṇītāni cīvarādīni upanentānaṃ tadanuggahakāmataṃyeva āvikatvā paṭiggahaṇena ca tato pabhuti api sakaṭabhārehi upanāmanahetubhūtaṃ vimhāpanaṃ paccayapaṭisevanasaṅkhātaṃ kuhanavatthūti veditabbaṃ. Vuttañhetaṃ mahāniddese –
此后,因为在大解释中,依资具受用、周围言说、威仪之依,诈欺的事物以三种方式出现。因此,为了显示此三种,以「或以称为资具受用」等开始。于此,被在家人以衣等邀请,虽然需要那些,但依恶欲而拒绝,知道那些在家人对自己已建立坚固的信心后,再对他们说「啊,尊者少欲,不想接受任何东西,如果接受少许,对我们来说实在是善得」,以种种方便供养上等的衣等时,仅显示想要随顺他们而接受,从此以后,甚至以车载供养的原因所成的欺骗,应知为称为资具受用的诈欺事物。因为在大解释中说:
‘‘Katamaṃ paccayapaṭisevanasaṅkhātaṃ kuhanavatthu? Idha gahapatikā bhikkhuṃ nimantenti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi. So pāpiccho icchāpakato atthiko cīvara…pe… parikkhārānaṃ bhiyyokamyataṃ upādāya cīvaraṃ paccakkhāti. Piṇḍapātaṃ…pe… senāsanaṃ. Gilānapaccayabhesajjaparikkhāraṃ paccakkhāti. So evamāha – ‘kiṃ samaṇassa mahagghena cīvarena, etaṃ sāruppaṃ yaṃ samaṇo susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni uccinitvā saṅghāṭiṃ katvā dhāreyya. Kiṃ samaṇassa mahagghena piṇḍapātena etaṃ sāruppaṃ yaṃ samaṇo uñchācariyāya piṇḍiyālopena jīvikaṃ kappeyya. Kiṃ samaṇassa mahagghena senāsanena, etaṃ sāruppaṃ yaṃ samaṇo rukkhamūliko vā assa abbhokāsiko vā. Kiṃ samaṇassa mahagghena gilānapaccayabhesajjaparikkhārena, etaṃ sāruppaṃ yaṃ samaṇo pūtimuttena vā hariṭakīkhaṇḍena vā osadhaṃ kareyyā’ti. Tadupādāya lūkhaṃ cīvaraṃ dhāreti, lūkhaṃ piṇḍapātaṃ paribhuñjati, lūkhaṃ senāsanaṃ paṭisevati, lūkhaṃ gilānapaccayabhesajjaparikkhāraṃ paṭisevati, tamenaṃ gahapatikā evaṃ jānanti ‘ayaṃ samaṇo appiccho santuṭṭho pavivitto asaṃsaṭṭho āraddhavīriyo dhutavādo’ti. Bhiyyo bhiyyo nimantenti cīvara…pe… parikkhārehi. So evamāha – ‘tiṇṇaṃ sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati. Saddhāya sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati. Deyyadhammassa…pe… dakkhiṇeyyānaṃ sammukhībhāvāsaddhokulaputto bahuṃ puññaṃ pasavati. Tumhākañcevāyaṃ saddhā atthi, deyyadhammo ca saṃvijjati, ahañca paṭiggāhako, sacehaṃ na paṭiggahessāmi, evaṃ tumhe puññena paribāhirā bhavissanti, na mayhaṃ iminā attho. Apica tumhākaṃyeva anukampāya paṭiggaṇhāmī’ti. Tadupādāya bahumpi cīvaraṃ paṭiggaṇhāti. Bahumpi piṇḍapātaṃ…pe… bhesajjaparikkhāraṃ paṭiggaṇhāti . Yā evarūpā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ, idaṃ paccayapaṭisevanasaṅkhātaṃ kuhanavatthū’’ti (mahāni. 87).
「什么是称为资具受用的诈欺事物?于此,在家人以衣、食、住所、病者所需药品资具邀请比库。他恶欲、被欲所制伏,需要衣……资具,为了更多的欲求而拒绝衣。拒绝食……住所。拒绝病者所需药品资具。他如此说:『沙门要昂贵的衣做什么?这才适合:沙门从冢间、或垃圾堆、或店铺拾取破布,做成桑喀帝后穿着。沙门要昂贵的食做什么?这才适合:沙门以拾落穗行、以团食维持生活。沙门要昂贵的住所做什么?这才适合:沙门住在树下或露地。沙门要昂贵的病者所需药品资具做什么?这才适合:沙门以腐尿或诃梨勒片作药。』依此而穿着粗劣的衣,受用粗劣的食,使用粗劣的住所,使用粗劣的病者所需药品资具。在家人如此知道他:『这位沙门少欲、知足、远离、不杂、精进、说头陀。』更多更多地以衣……资具邀请。他如此说:『由于三者的现前,有信的善男子生起大福。由于信的现前,有信的善男子生起大福。由于施物……由于应供者的现前,有信的善男子生起大福。你们既有信,施物也存在,我是受者,如果我不接受,如此你们将远离福,我不需要这个。但是,仅为了怜悯你们而接受。』依此而接受很多衣。接受很多食……药品资具。如此的装模作样、装模作样性、诈欺、欺诈、诈欺状态,这是称为资具受用的诈欺事物。」
Pāpicchasseva pana sato uttarimanussadhammādhigamaparidīpanavācāya tathā tathā vimhāpanaṃ sāmantajappanasaṅkhātaṃ kuhanavatthūti veditabbaṃ. Yathāha –
但是,仅恶欲者,以显示上人法证得的言说,如此如此地欺骗,应知为称为周围言说的诈欺事物。如说:
‘‘Katamaṃ sāmantajappanasaṅkhātaṃ kuhanavatthu? Idhekacco pāpiccho icchāpakato sambhāvanādhippāyo ‘evaṃ maṃ jano sambhāvessatī’ti ariyadhammasannissitaṃ vācaṃ bhāsati ‘yo evarūpaṃ cīvaraṃ dhāreti, so samaṇo mahesakkho’ti bhaṇati. ‘Yo evarūpaṃ pattaṃ lohathālakaṃ. Dhammakaraṇaṃ parissāvanaṃ kuñcikaṃ, kāyabandhanaṃ upāhanaṃ dhāreti, so samaṇo mahesakkho’ti bhaṇati. Yassa evarūpo upajjhāyo ācariyo samānupajjhāyako, samānācariyako mitto sandiṭṭho sambhatto sahāyo. Yo evarūpe vihāre vasati aḍḍhayoge pāsāde hammiye guhāyaṃ leṇe kuṭiyā kūṭāgāre aṭṭe māḷe uddaṇḍe upaṭṭhānasālāyaṃ maṇḍape rukkhamūle vasati, so samaṇo mahesakkho’ti bhaṇati. Atha vā ‘korajikakorajiko bhākuṭikabhākuṭiko kuhakakuhako lapakalapako mukhasambhāviko, ayaṃ samaṇo imāsaṃ evarūpānaṃ santānaṃ vihārasamāpattīnaṃ lābhī’ti tādisaṃ gambhīraṃ gūḷhaṃ nipuṇaṃ paṭicchannaṃ lokuttaraṃ suññatāpaṭisaṃyuttaṃ kathaṃ kathesi. Yā evarūpā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ, idaṃ sāmantajappanasaṅkhātaṃ kuhanavatthū’’ti (mahāni. 87).
「什么是称为周围言说的诈欺事物?于此,某人恶欲、被欲所制伏,为了尊重的目的『如此人们将尊重我』,说依圣法的话,说『穿着如此衣者,那位沙门大有威力』。说『持如此钵、铜碗、滤水器、滤水囊、钥匙、腰带、鞋者,那位沙门大有威力』。说『有如此戒师、老师、同戒师、同老师、朋友、相识、亲友、同伴者,住在如此精舍、半楼、宫殿、重阁、洞窟、山洞、小屋、尖顶屋、高楼、平台、行廊、须跋堂、亭子、树下者,那位沙门大有威力』。或者『贪者贪者、装模作样者装模作样者、诈欺者诈欺者、饶舌者饶舌者、口头尊重者,这位沙门是这些如此寂静的住、等至的获得者』,说如此甚深、隐秘、微妙、隐蔽、出世间、与空性相应的话。如此的装模作样、装模作样性、诈欺、欺诈、诈欺状态,这是称为周围言说的诈欺事物。」
Pāpicchasseva pana sato sambhāvanādhippāyakatena iriyāpathena vimhāpanaṃ iriyāpathasannissitaṃ kuhanavatthūti veditabbaṃ. Yathāha – ‘‘katamaṃ iriyāpathasaṅkhātaṃ kuhanavatthu. Idhekacco pāpiccho icchāpakato sambhāvanādhippāyo ‘evaṃ maṃ jano sambhāvessatī’ti gamanaṃ saṇṭhapeti , ṭhānaṃ saṇṭhapeti, nisajjaṃ saṇṭhapeti, sayanaṃ saṇṭhapeti, paṇidhāya gacchati, paṇidhāya tiṭṭhati, paṇidhāya nisīdati, paṇidhāya seyyaṃ kappeti, samāhito viya gacchati, samāhito viya tiṭṭhati, nisīdati, seyyaṃ kappeti, āpāthakajjhāyī ca hoti, yā evarūpā iriyāpathassa aṭṭhapanā ṭhapanā saṇṭhapanā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ, idaṃ vuccati iriyāpathasaṅkhātaṃ kuhanavatthū’’ti (mahāni. 87).
然而,对于具念的恶欲者,以期望尊重为目的的威仪而迷惑,应知为依威仪的诈欺事。如所说:「什么是称为威仪的诈欺事?这里,某人恶欲、为欲所败、期望尊重,『如此人们将尊重我』,他安立行,安立住,安立坐,安立卧;他刻意地行,刻意地住,刻意地坐,刻意地作卧;他如入定般地行,如入定般地住、坐、作卧;他是显现禅修者。凡如此威仪的安置、建立、确立、装模作样、装模作样性、诈欺、诈欺行、诈欺状态,这称为称为威仪的诈欺事。」
Tattha ti paccayapaṭisevananti evaṃ saṅkhātena paccayapaṭisevanena vā saṅkhātena. ti samīpabhaṇitena. ti catuiriyāpathassa. tiādi ṭhapanā, ādarena vā ṭhapanā. ti ṭhapanākāro. ti abhisaṅkharaṇā, pāsādikabhāvakaraṇanti vuttaṃ hoti. ti padhānapurimaṭṭhitabhāvadassanena bhākuṭikaraṇaṃ, mukhasaṅkocoti vuttaṃ hoti. Bhākuṭikaraṇaṃ sīlamassāti bhākuṭiko. Bhākuṭikassa bhāvo bhākuṭiyaṃ. ti vimhāpanā. Kuhassa āyanā kuhāyanā. Kuhitassa bhāvo kuhitattanti.
其中,「资具受用」即如此称为的资具受用或称为的。「近说」。「四威仪」。「安立」等,或恭敬地安立。「安立的方式」。「造作」,即作可爱状,如是所说。「装模作样」,以显示精进在前的住立状态而作装模作样,即所说的面部收缩。「装模作样是其戒」故为装模作样者。装模作样者的状态为装模作样性。「迷惑」。诈欺的来源为诈欺行。诈欺的状态为诈欺状态。
Lapanāniddese ti vihāraṃ āgate manusse disvā ‘‘kimatthāya bhonto āgatā, kiṃ bhikkhū nimantituṃ, yadi evaṃ gacchatha re, ahaṃ pacchato pattaṃ gahetvā āgacchāmī’’ti evaṃ āditova lapanā. Atha vā attānaṃ upanetvā ‘‘ahaṃ tisso, mayi rājā pasanno, mayi asuko ca asuko ca rājamahāmatto pasanno’’ti evaṃ attupanāyikā lapanā ālapanā. ti puṭṭhassa sato vuttappakārameva lapanaṃ. ti gahapatikānaṃ ukkaṇṭhane bhītassa okāsaṃ datvā datvā suṭṭhu lapanā. ti mahākuṭumbiko mahānāviko mahādānapatīti evaṃ uddhaṃ katvā lapanā. ti sabbatobhāgena uddhaṃ katvā lapanā.
在饶舌的分别论中,「饶舌」即见到来到住处的人们后,「诸位为何而来?是要邀请比库吗?如果是这样,你们去吧,我随后拿钵而来」,如此从一开始就饶舌。或者,引向自己,「我是某某,国王对我欢喜,某某和某某大臣对我欢喜」,如此引向自己的饶舌、交谈。「多言」即被问时,具念者如前所说的饶舌。「极饶舌」即对居士们的不满感到害怕,给予机会后极度饶舌。「高举而饶舌」即「大家族主、大商主、大施主」,如此高举而饶舌。「一切方面高举而饶舌」即一切方面高举而饶舌。
ti ‘‘upāsakā pubbe īdise kāle navadānaṃ detha, idāni kiṃ na dethā’’ti evaṃ yāva ‘‘dassāma, bhante, okāsaṃ na labhāmā’’tiādīni vadanti, tāva uddhaṃ uddhaṃ nahanā, veṭhanāti vuttaṃ hoti. Atha vā ucchuhatthaṃ disvā ‘‘kuto ābhataṃ upāsakā’’ti pucchati. Ucchukhettato, bhanteti. Kiṃ tattha ucchu madhuranti. Khāditvā, bhante, jānitabbanti. ‘‘Na, upāsaka, bhikkhussa ucchuṃ dethā’’ti vattuṃ vaṭṭatīti. Yā evarūpā nibbeṭhentassāpi veṭhanakathā, sā unnahanā. Sabbatobhāgena punappunaṃ unnahanā .
「反复高举」即「近事男们以前在这样的时候给新的布施,现在为何不给?」如此,乃至他们说「尊者,我们将给,我们得不到机会」等,那样反复高举、缠绕,如是所说。或者,见到手持甘蔗,问「近事男们,从哪里带来?」「尊者,从甘蔗田。」「那里的甘蔗甜吗?」「尊者,吃了才知道。」「近事男,不应该给比库甘蔗」,如是说是适当的。凡如此对解开者的缠绕之语,那是高举。一切方面反复高举为「反复高举」。
ti ‘‘etaṃ kulaṃ maṃyeva jānāti. Sace ettha deyyadhammo uppajjati, mayhameva detī’’ti evaṃ ukkhipitvā kācanā ukkācanā, uddīpanāti vuttaṃ hoti. Telakandarikavatthu cettha vattabbaṃ. Sabbatobhāgena pana punappunaṃ ukkācanā .
「激励」即「这个家族只知道我。如果这里生起应施之法,只给我」,如此举起、激励、激励行、激发,如是所说。这里应说油罐的故事。然而,一切方面反复激励为「反复激励」。
ti saccānurūpaṃ dhammānurūpaṃ vā anapaloketvā punappunaṃ piyabhaṇanameva. ti nīcavuttitā attānaṃ heṭṭhato heṭṭhato ṭhapetvā vattanaṃ. ti muggasūpasadisatā. Yathā hi muggesu paccamānesu kocideva na paccati, avasesā paccanti, evaṃ yassa puggalassa vacane kiñcideva saccaṃ hoti, sesaṃ alīkaṃ, ayaṃ puggalo muggasūpyoti vuccati. Tassa bhāvo muggasūpyatā. ti pāribhaṭyabhāvo. Yo hi kuladārake dhāti viya aṅkena vā khandhena vā paribhaṭati, dhāretīti attho. Tassa paribhaṭassa kammaṃ pāribhaṭyuṃ. Pāribhaṭyassa bhāvo pāribhaṭyatāti.
「随顺可爱语」即不观察真实相应、法相应,反复只说可爱语。「卑下行」即把自己安置在下下而行。「豆汤性」即豆汤相似性。正如豆子在煮时,某些不熟,其余的熟,如此,某人的言语中只有少许真实,其余虚假,这个人被称为豆汤者。其状态为豆汤性。「抱持性」即抱持状态。因为谁像乳母般以臂或肩抱持家族的孩子,「抱持」是意思。那个抱持的业为抱持。抱持的状态为抱持性。
Nemittikatāniddese nti yaṃkiñci paresaṃ paccayadānasaññājanakaṃ kāyavacīkammaṃ. nti khādanīyaṃ gahetvā gacchante disvā ‘‘kiṃ khādanīyaṃ labhitthā’’tiādinā nayena nimittakaraṇaṃ. ti paccayapaṭisaṃyuttakathā. nti vacchapālake disvā ‘‘kiṃ ime vacchā khīragovacchā udāhu takkagovacchā’’ti pucchitvā ‘‘khīragovacchā, bhante’’ti vutte ‘‘na khīragovacchā, yadi khīragovacchā siyuṃ, bhikkhūpi khīraṃ labheyyu’’nti evamādinā nayena tesaṃ dārakānaṃ mātāpitūnaṃ nivedetvā khīradāpanādikaṃ obhāsakaraṇaṃ. ti samīpaṃ katvā jappanaṃ. Kulūpakabhikkhu vatthu cettha vattabbaṃ.
在暗示性的分别论中,「暗示」即任何对他人产生资具施与想的身语业。「作暗示」即见到拿着副食而去者,以「你们得到副食吗?」等方式作暗示。「资具相应语」即与资具相应的言语。「明示」即见到牧牛童,问「这些牛犊是乳牛犊还是酪牛犊?」说「尊者,是乳牛犊」后,「不是乳牛犊,如果是乳牛犊,比库们也会得到乳」,以如此等方式告知那些孩子的父母,使其施乳等的明示。「近说」即接近而说。这里应说亲近家族比库的故事。
Kulūpako kira bhikkhu bhuñjitukāmo gehaṃ pavisitvā nisīdi. Taṃ disvā adātukāmā gharaṇī ‘‘taṇḍulā natthī’’ti bhaṇantī taṇḍule āharitukāmā viya paṭivissakagharaṃ gatā. Bhikkhupi antogabbhaṃ pavisitvā olokento kavāṭakoṇe ucchuṃ, bhājane guḷaṃ, piṭake loṇamacchaphāle, kumbhiyaṃ taṇḍule, ghaṭe ghataṃ disvā nikkhamitvā nisīdi. Gharaṇī ‘‘taṇḍule nālattha’’nti āgatā. Bhikkhu ‘‘upāsike ‘ajja bhikkhā na sampajjissatī’ti paṭikacceva nimittaṃ addasa’’nti āha. Kiṃ, bhanteti. Kavāṭakoṇe nikkhittaṃ ucchuṃ viya sappaṃ addasaṃ, ‘taṃ paharissāmī’ti olokento bhājane ṭhapitaṃ guḷapiṇḍaṃ viya pāsāṇaṃ, leḍḍukena pahaṭena sappena kataṃ piṭake nikkhittaloṇamacchaphālasadisaṃ phaṇaṃ, tassa taṃ leḍḍuṃ ḍaṃsitukāmassa kumbhiyā taṇḍulasadise dante, athassa kupitassa ghaṭe pakkhittaghatasadisaṃ mukhato nikkhamantaṃ visamissakaṃ kheḷanti. Sā ‘‘na sakkā muṇḍakaṃ vañcetu’’nti ucchuṃ datvā odanaṃ pacitvā ghataguḷamacchehi saddhiṃ sabbaṃ adāsīti. Evaṃ samīpaṃ katvā jappanaṃ sāmantajappāti veditabbaṃ. ti yathā taṃ labhati tassa parivattetvā kathananti.
据说,某位亲近家族的比库想要吃食,进入家中坐下。见此,不想给的女主人说「没有米」,像要取米般去了后面的房子。比库也进入内室,环视见到门角的甘蔗、容器中的糖、篮子里的盐干鱼、罐中的米、瓶中的酥,出来坐下。女主人来说「没得到米」。比库说「近事女,『今天托钵不会成功』,我预先见到征兆」。「什么,尊者?」「我见到像放在门角的甘蔗般的蛇,想要打它而环视,见到像放在容器中的糖块般的石头,被土块击打的蛇,在篮子里放置的盐干鱼般的头罩,那个想咬土块者在罐中像米般的牙齿,然后它愤怒时从口中出来像瓶中放置的酥般混合毒的唾液」。她想「不能欺骗秃头者」,给了甘蔗,煮了饭,连同酥、糖、鱼一起全部给了。如此,接近而说为近说,应知。「转换而说」即对于他所得到的,转换而说。
Nippesikatāniddese ti dasahi akkosavatthūhi akkosanaṃ. ti paribhavitvā kathanaṃ. ti assaddho appasannotiādinā nayena dosāropanā. ti mā etaṃ ettha kathethāti vācāya ukkhipanaṃ. Sabbatobhāgena savatthukaṃ sahetukaṃ katvā ukkhepanā . Atha vā adentaṃ disvā ‘‘aho dānapatī’’ti evaṃ ukkhipanaṃ . Mahādānapatīti evaṃ suṭṭhu ukkhepanā ti kiṃ imassa jīvitaṃ bījabhojinoti evaṃ uppaṇḍanā. ti kiṃ imaṃ adāyakoti bhaṇatha, yo niccakālaṃ sabbesampi natthīti vacanaṃ detīti suṭṭhutaraṃ uppaṇḍanā. ti adāyakattassa avaṇṇassa vā pāpanaṃ. Sabbatobhāgena pāpanā ti evaṃ me avaṇṇabhayāpi dassatīti gehato gehaṃ gāmato gāmaṃ janapadato janapadaṃ avaṇṇaharaṇaṃ. ti purato madhuraṃ bhaṇitvā parammukhe avaṇṇabhāsitā. Esā hi abhimukhaṃ oloketuṃ asakkontassa parammukhānaṃ piṭṭhimaṃsaṃ khādanamiva hoti, tasmā parapiṭṭhimaṃsikatāti vuttā. ti ayaṃ yasmā veḷupesikāya viya abbhaṅgaṃ parassa guṇaṃ nippeseti nipuñchati, yasmā vā gandhajātaṃ nipisitvā gandhamagganā viya paraguṇe nipisitvā vicuṇṇetvā esā lābhamagganā hoti, tasmā nippesikatāti vuccatīti.
在「尼贝西咖达」的解释中:「阿寇萨那」是以十种辱骂事辱骂。「巴利巴瓦那」是轻蔑地说话。「多萨罗巴那」是以「无信、须跋信」等方式归咎过失。「伍克喀巴那」是以「不要在这里说这个」等话驱逐。「萨巴多巴嘎伍克喀巴那」是完全地、有理由地、有原因地驱逐。或者,见到不布施者后说「啊,大施主」,这样讥讽。「玛哈达那巴帝伍克喀巴那」是这样极度讥讽。「伍巴班达那」是「这人的生命是以种子为食吗」这样嘲弄。「苏土图达拉伍巴班达那」是「为何说这个不布施者,他常常对所有人都说『没有』」,这样更加嘲弄。「巴巴那」是传播不布施性或恶名。「萨巴多巴嘎巴巴那」是「这样连我的恶名也会显现」,从家到家、从村到村、从国到国传播恶名。「巴拉毕提玛萨咖达那」是当面说甜言蜜语,背后说恶名。这对于不能当面看的人,就像啃食背后的肉,因此称为「巴拉毕提玛萨咖达」。「尼贝西咖达」是因为这人像竹刷一样擦掉、抹去他人的功德,或者像磨碎香料寻求香气一样,磨碎、粉碎他人的功德,这样寻求利养,因此称为「尼贝西咖达」。
Lābhena lābhaṃ nijigīsanatāniddese ti magganā. nti imamhā gehā laddhaṃ. ti amukamhi gehe. ti icchanā. ti magganā. ti punappunaṃ magganā. Ādito paṭṭhāya laddhaṃ laddhaṃ bhikkhaṃ tatra tatra kuladārakānaṃ datvā ante khīrayāguṃ labhitvā gatabhikkhuvatthu cettha kathetabbaṃ. Esanātiādīni eṭṭhiādīnameva vevacanāni, tasmā eṭṭhīti esanā. Gaveṭṭhīti gavesanā, pariyeṭṭhīti pariyesanā. Iccevamettha yojanā veditabbā. Ayaṃ kuhanādīnaṃ attho.
「以利求利」等的解释:「寻求」即从这家得到的。「在某家」。「欲求」即寻求。「反复寻求」。应在此说明那位比库的事例:从一开始,他将所得到的钵食一次次地布施给各处的家族子女,最后得到乳粥后离去。
「寻求」等只是「寻」等的异名,因此「寻」即寻求,「遍寻」即遍寻求,「周遍寻」即周遍寻求。应知此处的连结方式即是如此。这是诈骗等的意义。
Idāni nti ettha ādisaddena ‘‘yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvikaṃ kappenti. Seyyathidaṃ, aṅgaṃ, nimittaṃ, uppātaṃ, supinaṃ, lakkhaṇaṃ, mūsikacchinnaṃ, aggihomaṃ, dabbihoma’’nti (dī. ni. 1.21) ādinā nayena brahmajāle vuttānaṃ anekesaṃ pāpadhammānaṃ gahaṇaṃ veditabbaṃ. Iti yvāyaṃ imesaṃ ājīvahetu paññattānaṃ channaṃ sikkhāpadānaṃ vītikkamavasena, imesañca ‘‘kuhanā lapanā nemittikatā nippesikatā lābhena lābhaṃ nijigīsanatā’’ti evamādīnaṃ pāpadhammānaṃ vasena pavatto micchājīvo, yā tasmā sabbappakārāpi micchājīvā virati, idaṃ ājīvapārisuddhisīlaṃ. Tatrāyaṃ vacanattho. Etaṃ āgamma jīvantīti ājīvo. Ko so, paccayapariyesanavāyāmo. Pārisuddhīti parisuddhatā. Ājīvassa pārisuddhi ājīvapārisuddhi.
现在:此处以「等」字,应知是取《梵网经》中以「譬如某些尊敬的沙门婆罗门食用信施的食物后,以这样的畜生明、邪命维生。即:占相、占兆、占凶兆、占梦、占身相、占鼠咬、火供、勺供」等方式所说的许多恶法。
如是,由于违犯这六条为生活而制定的学处,以及由于「诡诈、虚谈、现相、示相、以利求利」等这些恶法而产生的邪命,凡从一切种类的邪命中离,此即活命遍净戒。
此中,此句之义为:依此而生活,故为活命。何为彼?即寻求资具的努力。遍净:即遍净性。活命的遍净,即活命遍净。
Paccayasannissitasīlaṃ资具依止戒
§18
Yaṃ panetaṃ tadanantaraṃ paccayasannissitasīlaṃ vuttaṃ, tattha ti upāyena pathena paṭisaṅkhāya ñatvā, paccavekkhitvāti attho . Ettha ca sītassa paṭighātāyātiādinā nayena vuttapaccavekkhaṇameva ‘‘yoniso paṭisaṅkhā’’ti veditabbaṃ. Tattha nti antaravāsakādīsu yaṃkiñci. ti paribhuñjati, nivāseti vā pārupati vā. ti payojanāvadhiparicchedaniyamavacanaṃ, ettakameva hi yogino cīvarapaṭisevane payojanaṃ yadidaṃ sītassa paṭighātāyātiādi, na ito bhiyyo. ti ajjhattadhātukkhobhavasena vā bahiddhāutupariṇāmanavasena vā uppannassa yassa kassaci sītassa. ti paṭihananatthaṃ. Yathā sarīre ābādhaṃ na uppādeti, evaṃ tassa vinodanatthaṃ. Sītabbhāhate hi sarīre vikkhittacitto yoniso padahituṃ na sakkoti, tasmā sītassa paṭighātāya cīvaraṃ paṭisevitabbanti bhagavā anuññāsi. Esa nayo sabbattha. Kevalañhettha ti aggisantāpassa. Tassa vanadāhādīsu sambhavo veditabbo. Ḍaṃsamakasavātātapasarīsapasamphassānanti ettha pana ti ḍaṃsanamakkhikā, andhamakkhikātipi vuccanti. makasā eva. ti sarajaarajādibhedā. ti sūriyātapo. ti ye keci sarantā gacchanti dīghajātikā sappādayo, tesaṃ daṭṭhasamphasso ca phuṭṭhasamphasso cāti duvidho samphasso, sopi cīvaraṃ pārupitvā nisinnaṃ na bādhati, tasmā tādisesu ṭhānesu tesaṃ paṭighātatthāya paṭisevati. ti puna etassa vacanaṃ niyatapayojanāvadhiparicchedadassanatthaṃ , hirikopīnapaṭicchādanañhi niyatapayojanaṃ, itarāni kadāci kadāci honti. Tattha nti taṃ taṃ sambādhaṭṭhānaṃ. Yasmiṃ yasmiñhi aṅge vivariyamāne hirī kuppati vinassati, taṃ taṃ hiriṃ kopanato hirikopīnanti vuccati. Tassa ca hirikopīnassa paṭicchādanatthanti hirikopīnapaṭicchādanatthaṃ. Hirikopīnaṃ paṭicchādanatthantipi pāṭho.
在此之后所说的「依缘戒」中,「以三种方式、方法省察而知,省察」是其义。在此,应知以「为了防御寒冷」等方式所说的省察,即是「如理省察」。
其中,「任何」是指下衣等任何东西。「受用」是指穿着或披着。「只是」是目的、限度、界定、规定之词,因为瑜伽者受用衣的目的只是这些,即「为了防御寒冷」等,而非更多。
「寒冷」是指由于内界扰动或外界气候变化而生起的任何寒冷。「防御」是为了抵御之义。「为了不在身体中生起病患」,是为了消除那样的目的。因为在被寒冷侵袭的身体中,心散乱而不能如理精进,因此世尊允许「为了防御寒冷而应受用衣」。此理处处皆同。
只是在此,「炎热」是指火的热度。应知其发生于森林火灾等。
在「蚊虻风热爬虫触」中,「蚊」是指叮咬的苍蝇,也称为盲蝇。「虻」就是虻。「风」是指有尘无尘等的区别。「热」是指太阳的热度。「爬虫」是指任何爬行的长身类,如蛇等,它们的咬触和碰触是两种触,这也不会妨碍穿着衣而坐者,因此在那样的地方为了防御它们而受用。
「只是」这个词再次是为了显示确定的目的、限度、界定,因为遮覆羞处是确定的目的,其他的则是偶尔发生。
其中,「狭窄处」是指那些狭窄的地方。在任何肢体暴露时羞耻会受损、会坏失,那使羞耻受损,故称为「羞处」。「为了遮覆那羞处」,即为了遮覆羞处之义。也有读本作「为了遮覆羞处」。
nti yaṃkiñci āhāraṃ. Yo hi koci āhāro bhikkhuno piṇḍolyena patte patitattā piṇḍapātoti vuccati. Piṇḍānaṃ vā pāto piṇḍapāto, tattha tattha laddhānaṃ bhikkhānaṃ sannipāto samūhoti vuttaṃ hoti. ti na gāmadārakādayo viya davatthaṃ, kīḷānimittanti vuttaṃ hoti. ti na muṭṭhikamallādayo viya madatthaṃ, balamadanimittaṃ porisamadanimittañcāti vuttaṃ hoti. ti na antepurikavesiyādayo viya maṇḍanatthaṃ, aṅgapaccaṅgānaṃ pīṇabhāvanimittanti vuttaṃ hoti. ti na naṭanaccakādayo viya vibhūsanatthaṃ, pasannacchavivaṇṇatānimittanti vuttaṃ hoti. Ettha ca neva davāyāti etaṃ mohūpanissayappahānatthaṃ vuttaṃ. Na madāyāti etaṃ dosūpanissayappahānatthaṃ. Na maṇḍanāya na vibhūsanāyāti etaṃ rāgūpanissayappahānatthaṃ. Neva davāya na madāyāti cetaṃ attano saṃyojanuppattipaṭisedhanatthaṃ. Na maṇḍanāya na vibhūsanāyāti etaṃ parassapi saṃyojanuppattipaṭisedhanatthaṃ. Catūhipi cetehi ayoniso paṭipattiyā kāmasukhallikānuyogassa ca pahānaṃ vuttanti veditabbaṃ.
「任何食物」,凡是比库通过托钵而落入钵中的食物,称为钵食。或者钵食是指各处所得的食物的集合、聚集,这是所说的意思。「非为嬉戏」,不像村童等为了玩乐、游戏之相,这是所说的意思。「非为骄慢」,不像拳师、摔跤手等为了醉狂、力醉之相、男子醉狂之相,这是所说的意思。「非为装饰」,不像后宫女子、妓女等为了妆扮、肢体丰满之相,这是所说的意思。「非为庄严」,不像舞者、演员等为了美化、皮肤色泽明净之相,这是所说的意思。此中「非为嬉戏」,这是为了说明断除痴的近依。「非为骄慢」,这是为了断除嗔的近依。「非为装饰、非为庄严」,这是为了断除贪的近依。「非为嬉戏、非为骄慢」,这是为了防止自己生起结缚。「非为装饰、非为庄严」,这是为了防止他人生起结缚。应知以这四者说明了舍断不如理的行道和欲乐的耽溺。
ti vuttatthameva. ti etassa catumahābhūtikassa rūpakāyassa. ti pabandhaṭṭhitatthaṃ. ti pavattiyā avicchedatthaṃ, cirakālaṭṭhitatthaṃ vā. Gharūpatthambhamiva hi jiṇṇagharasāmiko, akkhabbhañjanamiva ca sākaṭiko kāyassa ṭhitatthaṃ yāpanatthañcesa piṇḍapātaṃ paṭisevati, na davamadamaṇḍanavibhūsanatthaṃ. Apica ṭhitīti jīvitindriyassetaṃ adhivacanaṃ, tasmā imassa kāyassa ṭhitiyā yāpanāyāti ettāvatā etassa kāyassa jīvitindriyapavattāpanatthantipi vuttaṃ hotīti veditabbaṃ. ti vihiṃsā nāma jighacchā ābādhaṭṭhena. Tassā uparamatthampesa piṇḍapātaṃ paṭisevati, vaṇālepanamiva uṇhasītādīsu tappaṭikāraṃ viya ca. ti sakalasāsanabrahmacariyassa ca maggabrahmacariyassa ca anuggahatthaṃ. Ayañhi piṇḍapātapaṭisevanapaccayā kāyabalaṃ nissāya sikkhattayānuyogavasena bhavakantāranittharaṇatthaṃ paṭipajjanto brahmacariyānuggahāya paṭisevati, kantāranittharaṇatthikā puttamaṃsaṃ (saṃ. ni. 2.63) viya, nadīnittharaṇatthikā kullaṃ (ma. ni. 1.240) viya, samuddanittharaṇatthikā nāvamiva ca.
「如是」是说已说之义。「此」是指这四大种色身。「住」是指连续存在之义。「续」是指运转不断之义,或长久存在之义。犹如破旧房屋的主人用柱子支撑,又如车夫用车轴修补,他为了此身的存在和维持而受用钵食,并非为了嬉戏、骄慢、装饰、庄严。再者,「住」是命根的同义语,因此「为了此身的住、为了续」,就这一点而言,应知也说了「为了此身的命根运转之义」。「害」是指饥饿,以疾病之义。为了止息它而受用钵食,犹如涂药于伤口,又如对治热冷等。「梵行」是为了支持整个教法的梵行和道梵行。他依靠受用钵食之缘而得身力,依止它通过修习三学而为了度脱有的旷野而行道,为了支持梵行而受用,犹如为了度脱旷野而欲食子肉者,犹如为了度脱河流而欲用筏者,又犹如为了度脱大海而欲用船者。
ti etaṃ iminā piṇḍapātapaṭisevanena purāṇañca jighacchāvedanaṃ paṭihaṅkhāmi, navañca vedanaṃ aparimitabhojanapaccayaṃ āharahatthakaalaṃsāṭakatatravaṭṭakakākamāsakabhuttavamitakabrāhmaṇānaṃ aññataro viya na uppādessāmītipi paṭisevati, bhesajjamiva gilāno. Atha vā yā adhunā asappāyāparimitabhojanaṃ nissāya purāṇakammapaccayavasena uppajjanato purāṇavedanāti vuccati. Sappāyaparimitabhojanena tassā paccayaṃ vināsento taṃ purāṇañca vedanaṃ paṭihaṅkhāmi. Yā cāyaṃ adhunā kataṃ ayuttaparibhogakammūpacayaṃ nissāya āyatiṃ uppajjanato navavedanāti vuccati. Yuttaparibhogavasena tassā mūlaṃ anibbattento taṃ navañca vedanaṃ na uppādessāmīti evampettha attho daṭṭhabbo. Ettāvatā yuttaparibhogasaṅgaho attakilamathānuyogappahānaṃ dhammikasukhāpariccāgo ca dīpito hotīti veditabbo.
「我以此食用团食,将抑制旧的饥饿之受,不生起新的受」,如同病人服药一般食用。或者,现在依止不适当、无限量的食物,由于旧业因缘而生起,故称为旧受。以适当、有限量的食物破坏其因缘,「我将抑制那旧受」。而现在所作的不如理受用之业的积集,依此在未来生起,故称为新受。以如理受用而不生起其根源,「我将不生起那新受」,应如此见此中之义。至此,应知已显示了如理受用的摄取、舍断自我折磨的修行以及不舍弃如法之乐。
ti parimitaparibhogena jīvitindriyupacchedakassa iriyāpathabhañjakassa vā parissayassa abhāvato cirakālagamanasaṅkhātā yātrā ca me bhavissati imassa paccayāyattavuttino kāyassātipi paṭisevati, yāpyarogī viya tappaccayaṃ. ti ayuttapariyesanapaṭiggahaṇaparibhogaparivajjanena anavajjatā, parimitaparibhogena phāsuvihāro. Asappāyāparimitaparibhogapaccayā aratitandīvijambhitā. Viññūgarahādidosābhāvena vā anavajjatā, sappāyaparimitabhojanapaccayā kāyabalasambhavena phāsuvihāro. Yāvadatthaudarāvadehakabhojanaparivajjanena vā seyyasukhapassasukhamiddhasukhānaṃ pahānato anavajjatā, catupañcālopamattaūnabhojanena catuiriyāpathayogyabhāvapaṭipādanato phāsuvihāro ca me bhavissatītipi paṭisevati. Vuttampi hetaṃ –
「由于适量受用,将不会有断绝命根或破坏威仪的危难,我将有称为长久行持的旅程,因为这个身体的存续依赖于资具」,他也如此受用,如同病人痊愈后受用其资具。由于避免接受和受用不正当寻求所得之物而有无过失,由于适量受用而有安乐住。由于不适当和不适量受用资具的缘故,会有不乐、懈怠和呵欠。或者,由于没有智者呵责等过失而有无过失,由于适当和适量饮食的缘故,通过身体力量的产生而有安乐住。或者,由于避免过度填满腹部的饮食,舍断卧乐、息乐、眠乐而有无过失,由于四五口团食量的少食,通过提供四威仪的适宜状态而有安乐住,他也如此受用。因为这也已说:
‘‘Cattāro pañca ālope, abhutvā udakaṃ pive;
「舍断四或五,不煮而饮水;
Alaṃ phāsuvihārāya, pahitattassa bhikkhuno’’ti. (theragā. 983);
足以安乐住,对精勤比库。」(吉祥983)
Ettāvatā ca payojanapariggaho majjhimā ca paṭipadā dīpitā hotīti veditabbā.
如此应知,已显示了目的的把握与中道。
nti senañca āsanañca. Yattha yattha hi seti vihāre vā aḍḍhayogādimhi vā, taṃ senaṃ. Yattha yattha āsati nisīdati, taṃ āsanaṃ. Taṃ ekato katvā senāsananti vuccati. nti parisahanaṭṭhena utuyeva utuparissayo. Utuparissayassa vinodanatthañca paṭisallānārāmatthañca. Yo sarīrābādhacittavikkhepakaro asappāyo utu senāsanapaṭisevanena vinodetabbo hoti, tassa vinodanatthaṃ ekībhāvasukhatthañcāti vuttaṃ hoti. Kāmañca sītapaṭighātādināva utuparissayavinodanaṃ vuttameva. Yathā pana cīvarapaṭisevane hirikopīnapaṭicchādanaṃ niyatapayojanaṃ, itarāni kadāci kadāci bhavantīti vuttaṃ, evamidhāpi niyataṃ utuparissayavinodanaṃ sandhāya idaṃ vuttanti veditabbaṃ. Atha vā ayaṃ vuttappakāro utu utuyeva. Parissayo pana duvidho pākaṭaparissayo ca, paṭicchannaparissayo ca (mahāni. 5). Tattha pākaṭaparissayo sīhabyagghādayo. Paṭicchannaparissayo rāgadosādayo. Ye yattha apariguttiyā ca asappāyarūpadassanādinā ca ābādhaṃ na karonti, taṃ senāsanaṃ evaṃ jānitvā paccavekkhitvā paṭisevanto bhikkhu paṭisaṅkhā yoniso senāsanaṃ utuparissayavinodanatthaṃ paṭisevatīti veditabbo.
「住所与坐卧处」:无论他在何处卧于寺院或半边屋等,那是住所。无论他在何处坐、安坐,那是坐卧处。将那合为一,称为住所坐卧处。「气候之危险」:以忍受之义,气候即是气候之危险。为了去除气候之危险与为了乐于独处。凡是造成身病、心散乱的不适宜气候,应以受用住所坐卧处而去除,为了去除那个,以及为了一体之乐,如此所说。虽然已说了去除气候之危险,如防御寒冷等。然而,正如在受用衣时,以惭愧遮覆私处是确定的目的,其他的是有时发生,如此所说,在此也应知,这是关于确定的去除气候之危险而说。或者,这所说方式的气候即是气候。而危险有二种:明显的危险与隐藏的危险(大义释5)。其中,明显的危险是狮子、老虎等。隐藏的危险是贪、嗔等。凡在何处,由于不防护与不适宜的色所见等而不造成疾病,知道那住所坐卧处如此,省察后受用的比库,应知为「省察如理地受用住所坐卧处,为了去除气候之危险」。
nti ettha rogassa paṭiayanaṭṭhena paccayo, paccanīkagamanaṭṭhenāti attho. Yassa kassaci sappāyassetaṃ adhivacanaṃ. Bhisakkassa kammaṃ tena anuññātattāti bhesajjaṃ. Gilānapaccayova bhesajjaṃ gilānapaccayabhesajjaṃ, yaṃkiñci gilānassa sappāyaṃ bhisakkakammaṃ telamadhuphāṇitādīti vuttaṃ hoti. Parikkhāroti pana ‘‘sattahi nagaraparikkhārehi suparikkhataṃ hotī’’ti (a. ni. 7.67) ādīsu parivāro vuccati. ‘‘Ratho sīlaparikkhāro, jhānakkho cakkavīriyo’’ti (saṃ. ni. 5.4) ādīsu alaṅkāro. ‘‘Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā’’ti (ma. ni. 1.191-192) ādīsu sambhāro. Idha pana sambhāropi parivāropi vaṭṭati. Tañhi gilānapaccayabhesajjaṃ jīvitassa parivāropi hoti, jīvitanāsakābādhuppattiyā antaraṃ adatvā rakkhaṇato sambhāropi. Yathā ciraṃ pavattati, evamassa kāraṇabhāvato, tasmā parikkhāroti vuccati. Evaṃ gilānapaccayabhesajjañca taṃ parikkhāro cāti gilānapaccayabhesajjaparikkhāro. Taṃ gilānapaccayabhesajjaparikkhāraṃ. Gilānassa yaṃkiñci sappāyaṃ bhisakkānuññātaṃ telamadhuphāṇitādi jīvitaparikkhāranti vuttaṃ hoti. nti jātānaṃ bhūtānaṃ nibbattānaṃ. nti ettha byābādhoti dhātukkhobho, taṃsamuṭṭhānā ca kuṭṭhagaṇḍapīḷakādayo. Byābādhato uppannattā veyyābādhikā. nti dukkhavedanā akusalavipākavedanā. Tāsaṃ veyyābādhikānaṃ vedanānaṃ. ti niddukkhaparamatāya. Yāva taṃ dukkhaṃ sabbaṃ pahīnaṃ hoti tāvāti attho.
「病缘药资具」:在此,以病的对治之义为因,以对治敌之义为义。这是任何适宜者的同义词。医师的工作,由他所允许的,故为药。病缘即是药,病缘药,即任何病者的适宜、医师的工作、油、蜜、糖等,如此所说。而「资具」,在「以七城市资具善备」(增支部7.67)等中,称为随从。在「车是戒资具,禅轴轮精进」(相应部5.4)等中,是庄严。在「凡这些出家者应集的生活资具」(中部1.191-192)等中,是必需品。然而在此,必需品或随从都适合。因为那病缘药既是生命的随从,也是必需品,因为从不给疾病生起、生命破坏的机会而保护。因为它是使长久持续的原因,因此称为资具。如此,病缘药与那资具,故为病缘药资具。那病缘药资具。病者的任何适宜、医师所允许的油、蜜、糖等生活资具,如此所说。「已生的众生」:已生的、已成的、已出生的。「疾病」:在此,疾病是界的扰乱,以及从那生起的麻风、疮、疱疹等。从疾病生起故为病苦的。「病苦的受」:苦受、不善异熟受。那些病苦的受。「为了维持」:以无苦为最上。直到那一切苦已被舍断,如此之义。
Evamidaṃ saṅkhepato paṭisaṅkhā yoniso paccayaparibhogalakkhaṇaṃ paccayasannissitasīlaṃ veditabbaṃ. Vacanattho panettha – cīvarādayo hi yasmā te paṭicca nissāya paribhuñjamānā pāṇino ayanti pavattanti, tasmā paccayāti vuccanti. Te paccaye sannissitanti paccayasannissitaṃ.
如此应知,这总说的「省察如理地受用资具」的特相,是依资具戒。而此处文句之义:因为凡那些依靠、依止而受用的众生得以前进、持续,因此称为资具。依止那些资具,故为依资具。
Catupārisuddhisampādanavidhi四遍净成就法
§19
Evametasmiṃ catubbidhe sīle saddhāya sampādetabbo. hi so, sāvakavisayātītattā sikkhāpadapaññattiyā. Sikkhāpadapaññattiyācanapaṭikkhepo cettha nidassanaṃ. Tasmā yathā paññattaṃ sikkhāpadaṃ anavasesaṃ saddhāya samādiyitvā jīvitepi apekkhaṃ akarontena sādhukaṃ sampādetabbaṃ. Vuttampi hetaṃ –
如此,在这四种戒中,应以信成就。因为那超越声闻的范围,由于学处的制定。在此,拒绝请求制定学处是例子。因此,如所制定的学处,以信无余地受持后,即使对生命也不作期望,应善加成就。这也已说:
‘‘Kikīva aṇḍaṃ camarīva vāladhiṃ,
「如鸡护卵,如牦牛护尾毛,
Piyaṃva puttaṃ nayanaṃva ekakaṃ;
如同可爱的儿子、如同独一的眼睛；
Tatheva sīlaṃ anurakkhamānakā,
如此守护戒，
Supesalā hotha sadā sagāravā’’ti.
应当常常善巧、恭敬。」
Aparampi vuttaṃ – ‘‘evameva kho pahārāda yaṃ mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ, taṃ mama sāvakā jīvitahetupi nātikkamantī’’ti (a. ni. 8.19). Imasmiṃ ca panatthe aṭaviyaṃ corehi baddhatherānaṃ vatthūni veditabbāni.
又说：「巴哈拉达，正如我为诸弟子所制定的学处，我的弟子们即使以生命为因也不违越。」（增支部8.19）在此义中，应当了知在森林中被盗贼捆绑的诸长老的事例。
Mahāvattaniaṭaviyaṃ kira theraṃ corā kāḷavallīhi bandhitvā nipajjāpesuṃ. Thero yathānipannova sattadivasāni vipassanaṃ vaḍḍhetvā anāgāmiphalaṃ pāpuṇitvā tattheva kālaṃ katvā brahmaloke nibbatti.
据说在大瓦塔尼森林，盗贼们用黑藤捆绑长老后使其躺下。长老如其所躺地七日增长观，证得阿那含果后，就在那里命终，投生于梵天界。
Aparampi theraṃ tambapaṇṇidīpe pūtilatāya bandhitvā nipajjāpesuṃ. So vanadāhe āgacchante valliṃ acchinditvāva vipassanaṃ paṭṭhapetvā samasīsī hutvā parinibbāyi. Dīghabhāṇakaabhayatthero pañcahi bhikkhusatehi saddhiṃ āgacchanto disvā therassa sarīraṃ jhāpetvā cetiyaṃ kārāpesi. Tasmā aññopi saddho kulaputto –
又有盗贼们在铜叶岛用腐烂的藤蔓捆绑长老后使其躺下。当森林火来临时，他切断藤蔓，建立观，平静地般涅槃。长诵者阿巴亚长老与五百比库一起前来，见到后火化了长老的遗体，建造了塔。因此，其他有信的善男子也应：
Pātimokkhaṃ visodhento, appeva jīvitaṃ jahe;
清净巴帝摩卡，宁可舍弃生命；
Paññattaṃ lokanāthena, na bhinde sīlasaṃvaraṃ.
世间怙主所制定的，不应破坏戒律仪。
Yathā ca pātimokkhasaṃvaro saddhāya, evaṃ satiyā sampādetabbo. hi so, satiyā adhiṭṭhitānaṃ indriyānaṃ abhijjhādīhi ananvāssavanīyato. Tasmā ‘‘varaṃ, bhikkhave, tattāya ayosalākāya ādittāya sampajjalitāya sajotibhūtāya cakkhundriyaṃ sampalimaṭṭhaṃ, na tveva cakkhuviññeyyesu rūpesu anubyañjanaso nimittaggāho’’ti (saṃ. ni. 4.235) ādinā nayena ādittapariyāyaṃ samanussaritvā rūpādīsu visayesu cakkhudvārādipavattassa viññāṇassa abhijjhādīhi anvāssavanīyaṃ nimittādiggāhaṃ asammuṭṭhāya satiyā nisedhentena esa sādhukaṃ sampādetabbo. Evaṃ asampādite hi etasmiṃ pātimokkhasaṃvarasīlampi anaddhaniyaṃ hoti aciraṭṭhitikaṃ, asaṃvihitasākhāparivāramiva sassaṃ. Haññate cāyaṃ kilesacorehi, vivaṭadvāro viya gāmo parassa hārīhi. Cittañcassa rāgo samativijjhati, ducchannamagāraṃ vuṭṭhi viya. Vuttampi hetaṃ –
如同以信成就别解脱律仪,应以念来成就此(根律仪)。因为对于以念所确立的诸根,贪等不能侵入。因此,忆念「诸比库!宁可以炽热、燃烧、发光的铁钎刺眼根,也不应在眼识所识知的诸色中执取相与随相」等方式所说的火燃经教,以不忘失的念,制止在色等诸境中,于眼门等生起的识被贪等所侵入而执取相等,应善加成就此(根律仪)。若不成就此,则别解脱律仪戒也不能持久,不能长住,如同枝叶围绕未善安置的禾稼。而且他会被烦恼贼所害,如同门户洞开的村落被他人的盗贼所害。贪会穿透他的心,如同雨水穿透覆盖不良的房屋。这也已说:
‘‘Rūpesu saddesu atho rasesu,
「于诸色、声、味,
Gandhesu phassesu ca rakkha indriyaṃ;
于诸香、触中,应守护诸根;
Ete hi dvārā vivaṭā arakkhitā,
这些门户若洞开不守护,
Hananti gāmaṃva parassa hārino’’.
如他人盗贼害村落。」
‘‘Yathā agāraṃ ducchannaṃ, vuṭṭhī samativijjhati;
「如同覆盖不良的房屋,雨水会穿透;
Evaṃ abhāvitaṃ cittaṃ, rāgo samativijjhatī’’ti. (dha. pa. 13);
如是未修习的心,贪会穿透。」
Sampādite pana tasmiṃ pātimokkhasaṃvarasīlampi addhaniyaṃ hoti ciraṭṭhitikaṃ, susaṃvihitasākhāparivāramiva sassaṃ. Na haññate cāyaṃ kilesacorehi , susaṃvutadvāro viya gāmo parassa hārīhi. Na cassa cittaṃ rāgo samativijjhati, succhannamagāraṃ vuṭṭhi viya. Vuttampi cetaṃ –
但若成就彼(根律仪),则别解脱律仪戒也能持久,能长住,如同枝叶围绕善安置的禾稼。而且他不会被烦恼贼所害,如同门户善守护的村落不被他人的盗贼所害。贪不会穿透他的心,如同雨水不会穿透覆盖良好的房屋。这也已说:
‘‘Rūpesu saddesu atho rasesu,
「于诸色、声、味，
Gandhesu phassesu ca rakkha indriyaṃ;
于诸香、触中，守护诸根；
Ete hi dvārā pihitā susaṃvutā,
这些门已关闭、善防护，
Na hanti gāmaṃva parassa hārino’’.
如盗贼不能害村落。」
‘‘Yathā agāraṃ succhannaṃ, vuṭṭhī na samativijjhati;
「如善覆盖的房屋，雨不能渗透；
Evaṃ subhāvitaṃ cittaṃ, rāgo na samativijjhatī’’ti. (dha. pa. 14);
如是善修习的心，贪不能渗透。」（法句经 第14偈）
Ayaṃ pana atiukkaṭṭhadesanā.
然而这是极高的教导。
Cittaṃ nāmetaṃ lahuparivattaṃ, tasmā uppannaṃ rāgaṃ asubhamanasikārena vinodetvā indriyasaṃvaro sampādetabbo, adhunāpabbajitena vaṅgīsattherena viya.
这心确实是易变的，因此应以须跋作意除去已生起的贪，成就根律仪，如刚出家的旺义沙长老那样。
Therassa kira adhunāpabbajitassa piṇḍāya carato ekaṃ itthiṃ disvā rāgo uppajjati. Tato ānandattheraṃ āha –
据说,那位长老刚出家不久,在为了托钵而行走时,看见一位女人后,贪欲生起。于是他对阿难长老说——
‘‘Kāmarāgena ḍayhāmi, cittaṃ me pariḍayhati;
「我被欲贪所燃烧,我的心被烧燃;请慈悯地告诉我熄灭之法,果德玛!」
Sādhu nibbāpanaṃ brūhi, anukampāya gotamā’’ti. (saṃ. ni. 1.212; theragā. 1232);
长老说——
Thero āha –
「由于想的颠倒,你的心被烧燃;
‘‘Saññāya vipariyesā, cittaṃ te pariḍayhati;
应避免与贪相应的净美之相;
Nimittaṃ parivajjehi, subhaṃ rāgūpasañhitaṃ;
应以须跋修习心,专一、善等持。
Asubhāya cittaṃ bhāvehi, ekaggaṃ susamāhitaṃ. (saṃ. ni. 1.212; theragā. 1233-1234);
应从他者之角度看诸行,从苦的角度而非从我的角度;
‘‘Saṅkhāre parato passa, dukkhato no ca attato;
「应从他缘见诸行,从苦而非从我;
Nibbāpehi mahārāgaṃ, mā ḍayhittho punappuna’’nti. (saṃ. ni. 1.212);
「熄灭大贪欲,勿一再燃烧。」
Thero rāgaṃ vinodetvā piṇḍāya cari. Apica indriyasaṃvarapūrakena bhikkhunā kuraṇḍakamahāleṇavāsinā cittaguttattherena viya corakamahāvihāravāsinā mahāmittattherena viya ca bhavitabbaṃ. Kuraṇḍakamahāleṇe kira sattannaṃ buddhānaṃ abhinikkhamanacittakammaṃ manoramaṃ ahosi, sambahulā bhikkhū senāsanacārikaṃ āhiṇḍantā cittakammaṃ disvā ‘‘manoramaṃ, bhante , cittakamma’’nti āhaṃsu. Thero āha ‘‘atirekasaṭṭhi me, āvuso, vassāni leṇe vasantassa cittakammaṃ atthītipi na jānāmi, ajja dāni cakkhumante nissāya ñāta’’nti. Therena kira ettakaṃ addhānaṃ vasantena cakkhuṃ ummīletvā leṇaṃ na ullokitapubbaṃ. Leṇadvāre cassa mahānāgarukkhopi ahosi. Sopi therena uddhaṃ na ullokitapubbo. Anusaṃvaccharaṃ bhūmiyaṃ kesaranipātaṃ disvāvassa pupphitabhāvaṃ jānāti.
长老去除贪欲后行乞食。而且,具足根律仪的比库应当如住在库兰达咖大石窟的止答古答长老,以及如住在贼大寺的马哈密答长老。据说在库兰达咖大石窟有七位佛陀出离的心画,非常悦意。众多比库游行住所时,见到心画后说:「尊者,心画很悦意。」长老说:「诸友,我住在石窟超过六十年,不知道有心画存在,今天依靠有眼者才知道。」据说长老住了这么长时间,从未睁开眼睛仰望石窟。在石窟门口也有一棵大龙树。长老也从未向上仰望过它。每年见到地上花粉落下,才知道它开花了。
Rājā therassa guṇasampattiṃ sutvā vanditukāmo tikkhattuṃ pesetvā anāgacchante there tasmiṃ gāme taruṇaputtānaṃ itthīnaṃ thane bandhāpetvā lañjāpesi ‘‘tāva dārakā thaññaṃ mā labhiṃsu, yāva thero na āgacchatī’’ti. Thero dārakānaṃ anukampāya mahāgāmaṃ agamāsi. Rājā sutvā ‘‘gacchatha bhaṇe, theraṃ pavesetha sīlāni gaṇhissāmī’’ti antepuraṃ abhiharāpetvā vanditvā bhojetvā ‘‘ajja, bhante, okāso natthi, sve sīlāni gaṇhissāmīti therassa pattaṃ gahetvā thokaṃ anugantvā deviyā saddhiṃ vanditvā nivatti. Thero rājā vā vandatu devī vā, ‘‘sukhī hotu, mahārājā’’ti vadati. Evaṃ sattadivasā gatā. Bhikkhū āhaṃsu ‘‘kiṃ, bhante, tumhe raññepi vandamāne deviyāpi vandamānāya ‘‘sukhī hotu, mahārāja’’icceva vadathāti. Thero ‘‘nāhaṃ, āvuso, rājāti vā devīti vā vavatthānaṃ karomī’’ti vatvā sattāhātikkamena ‘‘therassa idha vāso dukkho’’ti raññā vissajjito kuraṇḍakamahāleṇaṃ gantvā rattibhāge caṅkamaṃ ārūhi. Nāgarukkhe adhivatthā devatā daṇḍadīpikaṃ gahetvā aṭṭhāsi. Athassa kammaṭṭhānaṃ atiparisuddhaṃ pākaṭaṃ ahosi. Thero ‘‘kiṃ nu me ajja kammaṭṭhānaṃ ativiya pakāsatī’’ti attamano majjhimayāmasamanantaraṃ sakalaṃ pabbataṃ unnādayanto arahattaṃ pāpuṇi. Tasmā aññopi attatthakāmo kulaputto –
国王听闻长老的功德圆满,想要礼敬,三次派人请,长老不来。于是在那个村子绑住年轻儿子们的母亲们的乳房,下令:「直到长老来之前,孩子们不得喝奶。」长老出于对孩子们的悲悯,前往大村。国王听说后:「去吧,诸位,请长老进来,我将受戒。」令其进入内宫,礼敬后供养食物,说:「尊者,今天没有时间,明天我将受戒。」取了长老的钵,稍微送行后,与王后一起礼敬后返回。长老无论国王礼敬或王后礼敬,都说:「愿大王安乐。」如此过了七天。诸比库说:「尊者,为何你们在国王礼敬时、王后礼敬时,都只说『愿大王安乐』?」长老说:「诸友,我不作『是国王』或『是王后』的分别论。」说后,七天过后,国王说:「长老在此住不舒适」,被遣送,前往库兰达咖大石窟,夜间登上经行道。住在龙树的天人手持灯火站立。于是他的业处极其清净、明显。长老想:「为何今天我的业处极其明显?」心生欢喜,中夜刚过,震动整座山,证得阿拉汉果。因此,其他想要自利的善男子——
Makkaṭova araññamhi, vane bhantamigo viya;
「如林中猕猴,如林中游荡的鹿;
Bālo viya ca utrasto, na bhave lolalocano.
如愚者般惊恐,不应眼睛转动。
Adho khipeyya cakkhūni, yugamattadaso siyā;
应向下投眼,只看一轭之地;
Vanamakkaṭalolassa, na cittassa vasaṃ vaje.
对于林中猕猴般转动者,不能控制心。」
Mahāmittattherassāpi mātu visagaṇḍakarogo uppajji, dhītāpissā bhikkhunīsu pabbajitā hoti. Sā taṃ āha – ‘‘gaccha ayye, bhātu santikaṃ gantvā mama aphāsukabhāvaṃ ārocetvā bhesajjamāharā’’ti. Sā gantvā ārocesi. Thero āha – ‘‘nāhaṃ mūlabhesajjādīni saṃharitvā bhesajjaṃ pacituṃ jānāmi, apica te bhesajjaṃ ācikkhissaṃ – ‘‘ahaṃ yato pabbajito, tato paṭṭhāya na mayā lobhasahagatena cittena indriyāni bhinditvā visabhāgarūpaṃ olokitapubbaṃ, iminā saccavacanena mātuyā me phāsu hotu, gaccha idaṃ vatvā upāsikāya sarīraṃ parimajjā’’ti. Sā gantvā imamatthaṃ ārocetvā tathā akāsi. Upāsikāya taṃkhaṇaṃyeva gaṇḍo pheṇapiṇḍo viya vilīyitvā antaradhāyi, sā uṭṭhahitvā ‘‘sace sammāsambuddho dhareyya, kasmā mama puttasadisassa bhikkhuno jālavicitrena hatthena sīsaṃ na parāmaseyyā’’ti attamanavācaṃ nicchāresi. Tasmā –
马哈密答长老的母亲生起毒疮病,他的女儿在比库尼中出家。她对她说:「去吧,尊姊,去兄长处,告知我的不适,取来药。」她去后告知。长老说:「我不知道收集根药等来煎药,但我将告诉你药:『我自从出家以来,从未以贪俱行的心破坏诸根而看异性色。以此真实语,愿我母亲安乐。去吧,说此后按摩近事女的身体。』」她去后告知此事,如此做了。近事女的疮当即如泡沫团般消融、消失,她起身,发出欢喜语:「若正等正觉者持此,为何不以如网般美妙的手触摸我如儿子般的比库的头?」因此——
Kulaputtamāni aññopi, pabbajitvāna sāsane;
其他的善男子们,在教法中出家之后;
Mittattherova tiṭṭheyya, vare indriyasaṃvare.
应当如密答长老一样住立,最胜的是根律仪。
Yathā pana indriyasaṃvaro satiyā, tathā vīriyena sampādetabbā. hi sā, sammāraddhavīriyassa micchājīvappahānasambhavato. Tasmā anesanaṃ appatirūpaṃ pahāya vīriyena piṇḍapātacariyādīhi sammā esanāhi esā sampādetabbā parisuddhuppādeyeva paccaye paṭisevamānena aparisuddhuppāde āsīvise viya parivajjayatā. Tattha apariggahitadhutaṅgassa saṅghato, gaṇato, dhammadesanādīhi cassa guṇehi pasannānaṃ gihīnaṃ santikā uppannā paccayā parisuddhuppādā nāma. Piṇḍapātacariyādīhi pana atiparisuddhuppādāyeva. Pariggahitadhutaṅgassa piṇḍapātacariyādīhi dhutaguṇe cassa pasannānaṃ santikā dhutaṅganiyamānulomena uppannā parisuddhuppādā nāma. Ekabyādhivūpasamatthañcassa pūtihariṭakīcatumadhuresu uppannesu ‘‘catumadhuraṃ aññepi sabrahmacārino paribhuñjissantī’’ti cintetvā hariṭakīkhaṇḍameva paribhuñjamānassa dhutaṅgasamādānaṃ patirūpaṃ hoti. Esa hi ‘‘uttamaariyavaṃsiko bhikkhū’’ti vuccati. Ye panete cīvarādayo paccayā, tesu yassa kassaci bhikkhuno ājīvaṃ parisodhentassa cīvare ca piṇḍapāte ca nimittobhāsaparikathāviññattiyo na vaṭṭanti. Senāsane pana apariggahitadhutaṅgassa nimittobhāsaparikathā vaṭṭanti. Tattha nāma senāsanatthaṃ bhūmiparikammādīni karontassa ‘‘kiṃ, bhante, kariyati, ko kārāpetī’’ti gihīhi vutte ‘‘na koci’’ti paṭivacanaṃ, yaṃ vā panaññampi evarūpaṃ nimittakammaṃ. nāma ‘‘upāsakā tumhe kuhiṃ vasathā’’ti. Pāsāde, bhanteti. ‘‘Bhikkhūnaṃ pana upāsakā pāsādo na vaṭṭatī’’ti vacanaṃ, yaṃ vā panaññampi evarūpaṃ obhāsakammaṃ. nāma ‘‘bhikkhusaṅghassa senāsanaṃ sambādha’’nti vacanaṃ, yā vā panaññāpi evarūpā pariyāyakathā. Bhesajje sabbampi vaṭṭati. Tathā uppannaṃ pana bhesajjaṃ roge vūpasante paribhuñjituṃ vaṭṭati, na vaṭṭatīti.
然而,如何以念来守护根律仪,同样应以精进来成就。因为对于正勤精进者,能够舍断邪命。因此,舍断不如法的寻求,应以精进通过乞食行等正当的寻求来成就,受用清净生起的资具,对于不清净生起的应如毒蛇般回避。其中,对于未受持头陀支者,从僧团、从众、从说法等其功德而生信的在家人处所生起的资具,名为清净生起。然而,通过乞食行等则是极清净生起。对于受持头陀支者,通过乞食行等,以及从对其头陀功德生信者处,依头陀支规定而生起的,名为清净生起。若为了止息一种病,在生起的臭诃梨勒与四种甘味药中,思惟「其他同梵行者也将受用四种甘味药」而只受用诃梨勒片,这样的头陀支受持是适当的。这样的人被称为「最上圣种比库」。然而,对于这些衣等资具,任何比库在清净活命时,对于衣与乞食,暗示、明示、迂回言说、表相都不适当。但对于未受持头陀支者,关于住所的暗示、明示、迂回言说是适当的。其中,所谓暗示,即为了住所而做地面准备等工作时,在家人问「尊者,在做什么?谁叫做的?」时回答「没有人」,或者其他类似的暗示行为。所谓明示,即「近事男们,你们住在哪里?」「尊者,在楼阁。」「近事男们,楼阁对比库们不适当」这样的言说,或者其他类似的明示行为。所谓迂回言说,即「比库僧团的住所狭窄」这样的言说,或者其他类似的迂回言说。对于药,一切都适当。然而,如此生起的药,在病止息后是否适当受用。
Tattha vinayadharā ‘‘bhagavatā dvāraṃ dinnaṃ, tasmā vaṭṭatī’’ti vadanti. Suttantikā pana ‘‘kiñcāpi āpatti na hoti, ājīvaṃ pana kopeti, tasmā na vaṭṭati’’cceva vadanti.
其中,持律者说「世尊已给予开许,因此适当」。然而,经师们则说「虽然没有罪,但损坏活命,因此不适当」。
Yo pana bhagavatā anuññātāpi nimittobhāsaparikathāviññattiyo akaronto appicchatādiguṇeyeva nissāya jīvitakkhayepi paccupaṭṭhite aññatreva obhāsādīhi uppannapaccaye paṭisevati, esa ‘‘paramasallekhavuttī’’ti vuccati, seyyathāpi thero .
然而,即使世尊已允许,不作暗示、明示、迂回言说、表相,只依止少欲等功德,即使生命灭尽现前,也只受用从其他暗示等生起的资具者,这样的人被称为「最上头陀行者」,如沙利补答长老。
So kirāyasmā ekasmiṃ samaye pavivekaṃ brūhayamāno mahāmoggallānattherena saddhiṃ aññatarasmiṃ araññe viharati, athassa ekasmiṃ divase udaravātābādho uppajjitvā atidukkhaṃ janesi. Mahāmoggallānatthero sāyanhasamaye tassāyasmato upaṭṭhānaṃ gato theraṃ nipannaṃ disvā taṃ pavattiṃ pucchitvā ‘‘pubbe te, āvuso, kena phāsu hotī’’ti pucchi. Thero āha, ‘‘gihikāle me, āvuso, mātā sappimadhusakkarādīhi yojetvā asambhinnakhīrapāyāsaṃ adāsi, tena me phāsu ahosī’’ti. Sopi āyasmā ‘‘hotu, āvuso, sace mayhaṃ vā tuyhaṃ vā puññaṃ atthi, appeva nāma sve labhissāmā’’ti āha.
据说那位具寿在某时增长远离,与大摩嘎剌那长老一起住在某个林野,有一天他生起腹风病,产生极大的痛苦。大摩嘎剌那长老在傍晚时分前去须跋那位具寿,见长老卧着,询问那情况后问「朋友,以前用什么使你舒适?」长老说「朋友,在家时,我母亲用酥、蜜、糖等调制不破乳粥给我,那使我舒适」。那位具寿说「好吧,朋友,如果我或你有福德,或许明天我们能得到」。
Imaṃ pana nesaṃ kathāsallāpaṃ caṅkamanakoṭiyaṃ rukkhe adhivatthā devatā sutvā ‘‘sve ayyassa pāyāsaṃ uppādessāmī’’ti tāvadeva therassa upaṭṭhākakulaṃ gantvā jeṭṭhaputtassa sarīraṃ āvisitvā pīḷaṃ janesi. Athassa tikicchānimittaṃ sannipatite ñātake āha – ‘‘sace sve therassa evarūpaṃ nāma pāyāsaṃ paṭiyādetha, taṃ muñcissāmī’’ti. Te ‘‘tayā avuttepi mayaṃ therānaṃ nibaddhaṃ bhikkhaṃ demā’’ti vatvā dutiyadivase tathārūpaṃ pāyāsaṃ paṭiyādiyiṃsu.
然而,住在经行道端树上的天人听到他们这番对话,「明天我将为尊者生起乳粥」,当即前往长老的施主家,附入长子的身体,产生压迫。当亲属们为治疗征兆而聚集时,他说「如果明天你们为长老准备如此这般的乳粥,我就放开他」。他们说「即使你不说,我们也常给长老们供养」,第二天准备了那样的乳粥。
Mahāmoggallānatthero pātova āgantvā ‘‘āvuso, yāva ahaṃ piṇḍāya caritvā āgacchāmi, tāva idheva hohī’’ti vatvā gāmaṃ pāvisi. Te manussā paccuggantvā therassa pattaṃ gahetvā vuttappakārassa pāyāsassa pūretvā adaṃsu. Thero gamanākāraṃ dassesi. Te ‘‘bhuñjatha – bhante, tumhe, aparampi dassāmā’’ti theraṃ bhojetvā puna pattapūraṃ adaṃsu. Thero gantvā ‘‘handāvuso sāriputta, paribhuñjā’’ti upanāmesi. Theropi taṃ disvā ‘‘atimanāpo pāyāso, kathaṃ nu kho uppanno’’ti cintento tassa uppattimūlaṃ disvā āha – ‘‘āvuso moggallāna, aparibhogāraho piṇḍapāto’’ti. Sopāyasmā ‘‘mādisena nāma ābhataṃ piṇḍapātaṃ na paribhuñjatī’’ti cittampi anuppādetvā ekavacaneneva pattaṃ mukhavaṭṭiyaṃ gahetvā ekamante nikujjesi. Pāyāsassa saha bhūmiyaṃ patiṭṭhānā therassa ābādho antaradhāyi, tato paṭṭhāya pañcacattālīsa vassāni na puna uppajji. Tato mahāmoggallānaṃ āha – ‘‘āvuso, vacīviññattiṃ nissāya uppanno pāyāso antesu nikkhamitvā bhūmiyaṃ carantesupi paribhuñjituṃ ayuttarūpo’’ti. Imañca udānaṃ udānesi –
大摩嘎剌那长老清晨前来说「朋友,在我行乞食回来之前,你就在这里」,进入村落。那些人迎接,取了长老的钵,装满所说种类的乳粥给他。长老显示离去的样子。他们说「尊者,请受用,我们还会再给」,供养长老后又给了满钵。长老前去「来吧,朋友沙利补答,请受用」递给他。长老见到后,思惟「乳粥极可意,如何生起的呢?」见到其生起的根源后说「朋友摩嘎剌那,不适合受用的乞食」。那位具寿连「像我这样的人不受用所带来的乞食」这样的心也不生起,只以一句话就握着钵边缘倒在一旁。乳粥一接触地面,长老的病就消失了,从那时起四十五年没有再生起。然后对大摩嘎剌那说「朋友,依止语表相而生起的乳粥,即使倒出在外面,对在地上行走者也不适合受用」。并说出这个优陀那–
‘‘Vacīviññattivipphārā, uppannaṃ madhupāyasaṃ;
「由语表的扩散，生起了蜜粥；
Sace bhutto bhaveyyāhaṃ, sājīvo garahito mama.
如果我食用了，我有命的活命将被呵责。
‘‘Yadipi me antaguṇaṃ, nikkhamitvā bahi care;
「即使我的肠子，出来后在外游走；
Neva bhindeyyaṃ ājīvaṃ, cajamānopi jīvitaṃ.
我也不会破坏活命，即使舍弃生命。
‘‘Ārādhemi sakaṃ cittaṃ, vivajjemi anesanaṃ;
「我满足自己的心，避免邪命；
Nāhaṃ buddhappaṭikuṭṭhaṃ, kāhāmi ca anesana’’nti.
我不会做违背佛陀的事，我将避免邪命」。
Ciragumbavāsikaambakhādakamahātissattheravatthupi cettha kathetabbaṃ. Evaṃ sabbathāpi.
在此也应当讲述住在旧茅屋的食芒果的大帝须长老的故事。如是一切处。
‘‘Anesanāya cittampi, ajanetvā vicakkhaṇo;
「不以邪命，也不生起心，贤智者；
Ājīvaṃ parisodheyya, saddhāpabbajito yatī’’ti.
努力者、因信出家者应当清净活命。
Yathā ca vīriyena ājīvapārisuddhi, tathā paññāya sampādetabbaṃ. hi taṃ, paññavato paccayesu ādīnavānisaṃsadassanasamatthabhāvato. Tasmā pahāya paccayagedhaṃ dhammena samena uppanne paccaye yathāvuttena vidhinā paññāya paccavekkhitvā paribhuñjantena sampādetabbaṃ.
如同以精进清净活命,同样应以慧成就。因为对于有慧者,由于能够见到资具中的过患与功德。因此,舍断对资具的贪求,以法、以正当方式获得资具后,以如所说的方式以慧省察而受用,应当成就。
Tattha duvidhaṃ paccavekkhaṇaṃ paccayānaṃ paṭilābhakāle, paribhogakāle ca. Paṭilābhakālepi hi dhātuvasena vā paṭikūlavasena vā paccavekkhitvā ṭhapitāni cīvarādīni tato uttari paribhuñjantassa anavajjova paribhogo, paribhogakālepi. Tatrāyaṃ sanniṭṭhānakaro vinicchayo –
在此,对资具的省察有二种:在获得时、在受用时。因为在获得时,以界或以厌恶相省察后放置衣等,从那以后受用者的受用是无过失的,在受用时也是。在此,这是决定性的判断——
Cattāro hi paribhogā theyyaparibhogo, iṇaparibhogo, dāyajjaparibhogo, sāmiparibhogoti. Tatra saṅghamajjhepi nisīditvā paribhuñjantassa dussīlassa paribhogo nāma. Sīlavato apaccavekkhitvā paribhogo nāma. Tasmā cīvaraṃ paribhoge paribhoge paccavekkhitabbaṃ, piṇḍapāto ālope ālope, tathā asakkontena purebhattapacchābhattapurimayāmamajjhimayāmapacchimayāmesu. Sacassa apaccavekkhatova aruṇaṃ uggacchati, iṇaparibhogaṭṭhāne tiṭṭhati. Senāsanampi paribhoge paribhoge paccavekkhitabbaṃ. Bhesajjassa paṭiggahaṇepi paribhogepi satipaccayatāva vaṭṭati. Evaṃ santepi paṭiggahaṇe satiṃ katvā paribhoge akarontasseva āpatti, paṭiggahaṇe pana satiṃ akatvā paribhoge karontassa anāpatti.
因为有四种受用:盗贼受用、负债受用、继承受用、主人受用。在此,即使坐在僧团中受用,破戒者的受用名为盗贼受用。持戒者不省察而受用名为负债受用。因此,衣应在每次受用时省察,食物应在每口时省察,如此不能者应在食前、食后、初夜、中夜、后夜时省察。若他不省察直到黎明升起,则处于负债受用的状态。住所也应在每次受用时省察。对于药,在接受时和受用时,仅以有因缘性为适当。即使如此,在接受时作念而在受用时不作者有罪,但在接受时不作念而在受用时作者无罪。
Catubbidhā hi suddhi desanāsuddhi, saṃvarasuddhi, pariyeṭṭhisuddhi, paccavekkhaṇasuddhīti. Tattha nāma pātimokkhasaṃvarasīlaṃ. Tañhi desanāya sujjhanato desanāsuddhīti vuccati. nāma indriyasaṃvarasīlaṃ. Tañhi ‘‘na puna evaṃ karissāmī’’ti cittādhiṭṭhānasaṃvareneva sujjhanato saṃvarasuddhīti vuccati. nāma ājīvapārisuddhisīlaṃ. Tañhi anesanaṃ pahāya dhammena samena paccaye uppādentassa pariyesanāya suddhattā pariyeṭṭhisuddhīti vuccati. nāma paccayasannissitasīlaṃ. Tañhi vuttappakārena paccavekkhaṇena sujjhanato paccavekkhaṇasuddhīti vuccati. Tena vuttaṃ ‘‘paṭiggahaṇe pana satiṃ akatvā paribhoge karontassa anāpattī’’ti.
因为有四种清净:说示清净、防护清净、寻求清净、省察清净。在此,名为别解脱律仪戒。因为它由说示而清净,故称为说示清净。名为根律仪戒。因为它仅以「我不再如此作」的心决意防护而清净,故称为防护清净。名为活命遍清净戒。因为它对于舍断邪命、以法、以正当方式获得资具者,由于寻求的清净,故称为寻求清净。名为资具依止戒。因为它由如所说方式的省察而清净,故称为省察清净。因此说「但在接受时不作念而在受用时作者无罪」。
Sattannaṃ sekkhānaṃ paccayaparibhogo nāma. Te hi bhagavato puttā, tasmā pitusantakānaṃ paccayānaṃ dāyādā hutvā te paccaye paribhuñjanti. Kiṃpanete bhagavato paccaye paribhuñjanti, udāhu gihīnaṃ paccaye paribhuñjantīti. Gihīhi dinnāpi bhagavatā anuññātattā bhagavato santakā honti, tasmā bhagavato paccaye paribhuñjantīti veditabbā. Dhammadāyādasuttañcettha sādhakaṃ.
七有学的受用名为继承受用。因为他们是世尊之子,因此作为父亲财产的资具的继承者而受用那些资具。那么他们是受用世尊的资具,还是受用在家人的资具呢?即使由在家人所施,因为被世尊所允许,故成为世尊的财产,因此应知为受用世尊的资具。法嗣经在此是证明。
Khīṇāsavānaṃ paribhogo nāma. Te hi taṇhāya dāsabyaṃ atītattā sāmino hutvā paribhuñjanti.
诸漏尽者的受用名为主人受用。因为他们已超越渴爱的奴役状态,作为主人而受用。
Imesu paribhogesu sāmiparibhogo ca dāyajjaparibhogo ca sabbesaṃ vaṭṭati. Iṇaparibhogo na vaṭṭati. Theyyaparibhoge kathāyeva natthi. Yo panāyaṃ sīlavato paccavekkhitaparibhogo, so iṇaparibhogassa paccanīkattā āṇaṇyaparibhogo vā hoti, dāyajjaparibhogeyeva vā saṅgahaṃ gacchati. Sīlavāpi hi imāya sikkhāya samannāgatattā sekkhotveva saṅkhyaṃ gacchati. Imesu pana paribhogesu yasmā sāmiparibhogo aggo, tasmā taṃ patthayamānena bhikkhunā vuttappakārāya paccavekkhaṇāya paccavekkhitvā paribhuñjantena paccayasannissitasīlaṃ sampādetabbaṃ. Evaṃ karonto hi kiccakārī hoti. Vuttampi cetaṃ –
在这些受用中,主人受用和继承受用对一切人都适当。负债受用不适当。关于盗贼受用则无需说。而这持戒者省察后的受用,因为是负债受用的对治,或者是无债受用,或者归入继承受用。因为持戒者也因具足此学而被算作有学。然而在这些受用中,因为主人受用是最上的,因此希求它的比库应以如所说方式的省察省察后受用,成就资具依止戒。如此作者是作已作者。这也已说——
‘‘Piṇḍaṃ vihāraṃ sayanāsanañca,
「食物、住所、卧坐具，
Āpañca saṅghāṭirajūpavāhanaṃ;
水、桑喀帝、腰带、钵带；
Sutvāna dhammaṃ sugatena desitaṃ,
听闻善逝所说之法后，
Saṅkhāya seve varapaññasāvako.
具最上慧之弟子应如理受用。
‘‘Tasmā hi piṇḍe sayanāsane ca,
「因此，于食物、卧坐具，
Āpe ca saṅghāṭirajūpavāhane;
水、桑喀帝、腰带、钵带；
Etesu dhammesu anūpalitto,
于这些法不染著，
Bhikkhu yathā pokkhare vāribindu. (su. ni. 393-394);
比库如莲叶上之水滴。(经集 393-394)；
‘‘Kālena laddhā parato anuggahā,
「适时从他人获得帮助，
Khajjesu bhojjesu ca sāyanesu ca;
在副食、主食及卧具上；
Mattaṃ sa jaññā satataṃ upaṭṭhito,
他应知节制，常常须跋，
Vaṇassa ālepanarūhane yathā.
如同涂敷、治疗伤口。
‘‘Kantāre puttamaṃsaṃva, akkhassabbhañjanaṃ yathā;
「如同旷野中的子肉，如同车轴的润滑；
Evaṃ āhāre āhāraṃ, yāpanatthamamucchito’’ti.
如此对食物取食，只为维持而不贪著」。
Imassa ca paccayasannissitasīlassa paripūrakāritāya bhāgineyyasaṅgharakkhitasāmaṇerassa vatthu kathetabbaṃ. So hi sammā paccavekkhitvā paribhuñji. Yathāha –
为了圆满此缘依止戒，应当讲述侄子僧护沙玛内拉的事例。因为他如理省察后受用。如所说——
‘‘Upajjhāyo maṃ bhuñjamānaṃ, sālikūraṃ sunibbutaṃ;
「当我受用善煮的稻米饭时，戒师
Mā heva tvaṃ sāmaṇera, jivhaṃ jhāpesi asaññato.
「沙玛内拉,你不要烧毁舌头,不要放逸。」
‘‘Upajjhāyassa vaco sutvā, saṃvegamalabhiṃ tadā;
「听闻戒师之语后,我当时获得了悚惧;
Ekāsane nisīditvā, arahattaṃ apāpuṇiṃ.
「坐于一座,我证得了阿拉汉果。
‘‘Sohaṃ paripuṇṇasaṅkappo, cando pannaraso yathā;
「我已圆满意愿,如同十五日的月亮;
Sabbāsavaparikkhīṇo, natthi dāni punabbhavo’’ti.
「一切漏已尽,现在不再有后有。」
‘‘Tasmā aññopi dukkhassa, patthayanto parikkhayaṃ;
「因此,其他希求苦之灭尽者,
Yoniso paccavekkhitvā, paṭisevetha paccaye’’ti.
「如理省察后,应当受用诸缘。」
Evaṃ pātimokkhasaṃvarasīlādivasena catubbidhaṃ.
如是,以巴帝摩卡律仪戒等,有四种。
Paṭhamasīlapañcakaṃ第一戒五法
§20
Pañcavidhakoṭṭhāsassa paṭhamapañcake anupasampannasīlādivasena attho veditabbo. Vuttañhetaṃ paṭisambhidāyaṃ –
五种区分的第一个五种,应以未受达上者之戒等方式来理解其义。因为在《无碍解道》中如是说——
‘‘Katamaṃ pariyantapārisuddhisīlaṃ? Anupasampannānaṃ pariyantasikkhāpadānaṃ, idaṃ pariyantapārisuddhisīlaṃ. Katamaṃ apariyantapārisuddhisīlaṃ? Upasampannānaṃ apariyantasikkhāpadānaṃ, idaṃ apariyantapārisuddhisīlaṃ. Katamaṃ paripuṇṇapārisuddhisīlaṃ? Puthujjanakalyāṇakānaṃ kusaladhamme yuttānaṃ sekkhapariyante paripūrakārīnaṃ kāye ca jīvite ca anapekkhānaṃ pariccattajīvitānaṃ, idaṃ paripuṇṇapārisuddhisīlaṃ. Katamaṃ aparāmaṭṭhapārisuddhisīlaṃ? Sattannaṃ sekkhānaṃ, idaṃ aparāmaṭṭhapārisuddhisīlaṃ. Katamaṃ paṭippassaddhipārisuddhisīlaṃ? Tathāgatasāvakānaṃ khīṇāsavānaṃ paccekabuddhānaṃ tathāgatānaṃ arahantānaṃ sammāsambuddhānaṃ, idaṃ paṭippassaddhipārisuddhisīla’’nti (paṭi. ma. 1.37).
「什么是有限清净戒?未受达上者的有限学处,这是有限清净戒。什么是无限清净戒?已受达上者的无限学处,这是无限清净戒。什么是圆满清净戒?善良凡夫,致力于善法,在有学的边际完成圆满,对身与命无所顾念,已舍弃生命者,这是圆满清净戒。什么是无染清净戒?七种有学者的,这是无染清净戒。什么是寂静清净戒?如来的声闻弟子、诸漏已尽者、辟支佛、如来、阿拉汉、正等正觉者的,这是寂静清净戒」。
Tattha anupasampannānaṃ sīlaṃ gaṇanavasena sapariyantattā nti veditabbaṃ. Upasampannānaṃ –
在此,未受达上者的戒,应知因计算方式而有限。已受达上者的——
‘‘Nava koṭisahassāni, asītisatakoṭiyo;
「九十千万,八十亿,」
Paññāsasatasahassāni, chattiṃsā ca punāpare.
「五十万千,又有三十六。」
‘‘Ete saṃvaravinayā, sambuddhena pakāsitā;
「这些律仪与调伏,由正觉者所宣说,」
Peyyālamukhena niddiṭṭhā, sikkhā vinayasaṃvare’’ti. –
「以总说方式所说,律仪中的学处」。
Evaṃ gaṇanavasena sapariyantampi anavasesavasena samādānabhāvañca lābhayasañātiaṅgajīvitavasena adiṭṭhapariyantabhāvañca sandhāya nti vuttaṃ, ciragumbavāsikaambakhādakamahātissattherassa sīlamiva. Tathā hi so āyasmā –
如是虽然因计算方式而有限,但因无余受持之故,以及因利养、名誉、亲族、生命而不见其边际之故而说,如久住坟墓、食芒果的大帝须长老的戒。如是,那位具寿——
‘‘Dhanaṃ caje aṅgavarassa hetu, aṅgaṃ caje jīvitaṃ rakkhamāno;
「为了肢体的缘故应舍弃财富,为了守护生命应舍弃肢体;
Aṅgaṃ dhanaṃ jīvitañcāpi sabbaṃ, caje naro dhammamanussaranto’’ti. –
忆念法的人应舍弃肢体、财富、生命及一切。」
Imaṃ sappurisānussatiṃ avijahanto jīvitasaṃsayepi sikkhāpadaṃ avītikkamma tadeva apariyantapārisuddhisīlaṃ nissāya upāsakassa piṭṭhigatova arahattaṃ pāpuṇi. Yathāha –
不舍弃这善士随念,即使在生命危险时也不违越学处,依止那无边清净戒,近事男在背后即证得阿拉汉果。如所说:
‘‘Na pitā napi te mātā, na ñāti napi bandhavo;
「不是父亲,也不是你的母亲,不是亲戚,也不是朋友,
Karotetādisaṃ kiccaṃ, sīlavantassa kāraṇā.
为了持戒者的缘故,能作这样的事。
Saṃvegaṃ janayitvāna, sammasitvāna yoniso;
生起悚惧后,如理作意,
Tassa piṭṭhigato santo, arahattaṃ apāpuṇī’’ti.
在他背后的寂静者,证得了阿拉汉果。」
Puthujjanakalyāṇakānaṃ sīlaṃ upasampadato paṭṭhāya sudhotajātimaṇi viya suparikammakatasuvaṇṇaṃ viya ca atiparisuddhattā cittuppādamattakenapi malena virahitaṃ arahattasseva padaṭṭhānaṃ hoti, tasmā ti vuccati, mahāsaṅgharakkhitabhāgineyyasaṅgharakkhitattherānaṃ viya.
凡夫善人的戒,从受达上开始,如善洗的宝珠,如善加工的黄金,因极清净故,即使以生起心之量的垢染也远离,成为阿拉汉果的足处,因此被称为,如大僧护长老的侄子僧护长老。
kira atikkantasaṭṭhivassaṃ maraṇamañce nipannaṃ bhikkhusaṅgho lokuttarādhigamaṃ pucchi. Thero ‘‘natthi me lokuttaradhammo’’ti āha. Athassa upaṭṭhāko daharabhikkhu āha – ‘‘bhante, tumhe parinibbutāti samantā dvādasayojanā manussā sannipatitā, tumhākaṃ puthujjanakālakiriyāya mahājanassa vippaṭisāro bhavissatī’’ti. Āvuso, ahaṃ ‘‘metteyyaṃ bhagavantaṃ passissāmī’’ti na vipassanaṃ paṭṭhapesiṃ. Tena hi maṃ nisīdāpetvā okāsaṃ karohīti. So theraṃ nisīdāpetvā bahi nikkhanto. Thero tassa saha nikkhamanāva arahattaṃ patvā accharikāya saññaṃ adāsi. Saṅgho sannipatitvā āha – ‘‘bhante, evarūpe maraṇakāle lokuttaradhammaṃ nibbattentā dukkaraṃ karitthā’’ti. Nāvuso etaṃ dukkaraṃ, apica vo dukkaraṃ ācikkhissāmi – ‘‘ahaṃ, āvuso, pabbajitakālato paṭṭhāya asatiyā aññāṇapakataṃ kammaṃ nāma na passāmī’’ti. Bhāgineyyopissa paññāsavassakāle evameva arahattaṃ pāpuṇīti.
据说当他超过六十岁,卧于死床时,比库僧团问他出世间的证得。长老说:「我没有出世间法。」于是他的侍者年轻比库说:「尊者,您将般涅槃,四周十二由旬的人们聚集而来,若您作凡夫死,大众将会失望。」「贤友,我因为『我将见弥勒世尊』而未建立观。那么,让我坐起来,给我机会。」他让长老坐起后,走出外面。长老就在他出去的同时证得阿拉汉果,发出稀有的信号。僧团聚集后说:「尊者,在这样的死亡时刻生起出世间法,您做了难事。」「贤友们,这不是难事,但我将告诉你们难事:『贤友们,我从出家时起,不见有因失念、无智而作的业。』」据说他的外甥在五十岁时也同样证得阿拉汉果。
‘‘Appassutopi ce hoti, sīlesu asamāhito;
「若少闻者,于诸戒不等持;
Ubhayena naṃ garahanti, sīlato ca sutena ca.
两者皆责备他,以戒故及以闻故。
‘‘Appassutopi ce hoti, sīlesu susamāhito;
「若少闻者,于诸戒善等持;
Sīlato naṃ pasaṃsanti, tassa sampajjate sutaṃ.
以戒故赞叹他,其闻对他成就。
‘‘Bahussutopi ce hoti, sīlesu asamāhito;
「若多闻者,于诸戒不等持;
Sīlato naṃ garahanti, nāssa sampajjate sutaṃ.
以戒故责备他,其闻对他不成就。
‘‘Bahussutopi ce hoti, sīlesu susamāhito;
「若多闻者,于诸戒善等持;
Ubhayena naṃ pasaṃsanti, sīlato ca sutena ca.
两者都称赞他，以戒与多闻。
‘‘Bahussutaṃ dhammadharaṃ, sappaññaṃ buddhasāvakaṃ;
「多闻、持法、具慧的佛弟子；
Nekkhaṃ jambonadasseva, ko taṃ ninditumarahati;
如阎浮那陀金的项链，谁能诽谤他？
Devāpi naṃ pasaṃsanti, brahmunāpi pasaṃsito’’ti. (a. ni. 4.6);
诸天人也称赞他，也被梵天所称赞。」（增支部4.6）
Sekkhānaṃ pana sīlaṃ diṭṭhivasena aparāmaṭṭhattā, puthujjanānaṃ vā pana rāgavasena aparāmaṭṭhasīlaṃ ti veditabbaṃ, kuṭumbiyaputtatissattherassa sīlaṃ viya. So hi āyasmā tathārūpaṃ sīlaṃ nissāya arahatte patiṭṭhātukāmo verike āha –
然而应知，有学的戒，因为不被见所执取；或者凡夫的戒，因为不被贪所执取，如库敦比亚子帝思长老的戒。那位具寿依止那样的戒，想要确立于阿拉汉果，对敌人说——
‘‘Ubho pādāni bhinditvā, saññapessāmi vo ahaṃ;
「我将折断两足，使你们知道；
Aṭṭiyāmi harāyāmi, sarāgamaraṇaṃ aha’’nti.
我厌恶、羞愧有贪的死亡。」
‘‘Evāhaṃ cintayitvāna, sammasitvāna yoniso;
「我如此思惟，如理作意；
Sampatte aruṇuggamhi, arahattaṃ apāpuṇi’’nti. (dī. ni. aṭṭha. 2.373);
当黎明升起时，他证得了阿拉汉果。
Aññataropi mahāthero bāḷhagilāno sahatthā āhārampi paribhuñjituṃ asakkonto sake muttakarīse palipanno samparivattati, taṃ disvā aññataro daharo ‘‘aho dukkhā jīvitasaṅkhārā’’ti āha. Tamenaṃ mahāthero āha – ‘‘ahaṃ, āvuso, idāni miyyamāno saggasampattiṃ labhissāmi, natthi me ettha saṃsayo, imaṃ pana sīlaṃ bhinditvā laddhasampatti nāma sikkhaṃ paccakkhāya paṭiladdhagihibhāvasadisī’’ti vatvā ‘‘sīleneva saddhiṃ marissāmī’’ti tattheva nipanno tameva rogaṃ sammasanto arahattaṃ patvā bhikkhusaṅghassa imāhi gāthāhi byākāsi –
另一位长老病得很重，无法亲手享用食物，倒卧在自己的大小便中翻滚。看到这情况，某位年轻比库说：「啊！生命诸行真是苦啊！」那位长老对他说：「贤友，我现在即使死去也将获得天界的成就，对此我没有疑惑。然而，破戒后所获得的成就，就像舍弃学处后重新获得在家身份一样。」说完后又说：「我将与戒一起死去。」他就在那里躺着，观察那个疾病，证得阿拉汉果后，以这些偈颂向比库僧团宣说：
‘‘Phuṭṭhassa me aññatarena byādhinā,
「当我被某种疾病所触，
Rogena bāḷhaṃ dukhitassa ruppato;
被严重的病苦所折磨时，
Parisussati khippamidaṃ kaḷevaraṃ,
这个身体迅速地干枯，
Pupphaṃ yathā paṃsuni ātape kataṃ.
如同花朵被放在尘土中曝晒。
‘‘Ajaññaṃ jaññasaṅkhātaṃ, asuciṃ sucisammataṃ;
「须跋被认为是净，须跋被视为净；
Nānākuṇapaparipūraṃ, jaññarūpaṃ apassato.
充满种种尸体，对于不见净相者。」
‘‘Dhiratthu maṃ āturaṃ pūtikāyaṃ, duggandhiyaṃ asuci byādhidhammaṃ;
「呵责我这病苦的臭身，恶臭、须跋、疾病之法；
Yatthappamattā adhimucchitā pajā, hāpenti maggaṃ sugatūpapattiyā’’ti.
对此放逸的众生耽著，失去通往善逝之道。」
Arahantādīnaṃ pana sīlaṃ sabbadarathappaṭippassaddhiyā parisuddhattā ti veditabbaṃ. Evaṃ pariyantapārisuddhiādivasena pañcavidhaṃ.
然而，阿拉汉等的戒，应知因一切热恼的止息而清净。如是，以边际清净等，为五种。
Dutiyasīlapañcakaṃ第二戒五法
Dutiyapañcake pāṇātipātādīnaṃ pahānādivasena attho veditabbo. Vuttañhetaṃ paṭisambhidāyaṃ –
在第二个五种中，应知以舍断杀生等的意义。因为在《无碍解道》中说：
‘‘Pañca sīlāni pāṇātipātassa pahānaṃ sīlaṃ, veramaṇī sīlaṃ, cetanā sīlaṃ, saṃvaro sīlaṃ, avītikkamo sīlaṃ. Adinnādānassa, kāmesumicchācārassa, musāvādassa, pisuṇāya vācāya, pharusāya vācāya, samphappalāpassa, abhijjhāya, byāpādassa, micchādiṭṭhiyā, nekkhammena kāmacchandassa, abyāpādena byāpādassa, ālokasaññāya thinamiddhassa, avikkhepena uddhaccassa, dhammavavatthānena vicikicchāya, ñāṇena avijjāya, pāmojjena aratiyā, paṭhamena jhānena nīvaraṇānaṃ, dutiyena jhānena vitakkavicārānaṃ, tatiyena jhānena pītiyā, catutthena jhānena sukhadukkhānaṃ, ākāsānañcāyatanasamāpattiyā rūpasaññāya paṭighasaññāya nānattasaññāya, viññāṇañcāyatanasamāpattiyā ākāsānañcāyatanasaññāya, ākiñcaññāyatanasamāpattiyā viññāṇañcāyatanasaññāya, nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññāya, aniccānupassanāya niccasaññāya, dukkhānupassanāya sukhasaññāya, anattānupassanāya attasaññāya, nibbidānupassanāya nandiyā, virāgānupassanāya rāgassa, nirodhānupassanāya samudayassa, paṭinissaggānupassanāya ādānassa, khayānupassanāya ghanasaññāya, vayānupassanāya āyūhanassa, vipariṇāmānupassanāya dhuvasaññāya, animittānupassanāya nimittassa, appaṇihitānupassanāya paṇidhiyā, suññatānupassanāya abhinivesassa, adhipaññādhammavipassanāya sārādānābhinivesassa, yathābhūtañāṇadassanena sammohābhinivesassa, ādīnavānupassanāya ālayābhinivesassa, paṭisaṅkhānupassanāya appaṭisaṅkhāya, vivaṭṭanānupassanāya saññogābhinivesassa, sotāpattimaggena diṭṭhekaṭṭhānaṃ kilesānaṃ, sakadāgāmimaggena oḷārikānaṃ kilesānaṃ, anāgāmimaggena aṇusahagatānaṃ kilesānaṃ, arahattamaggena sabbakilesānaṃ pahānaṃ sīlaṃ, veramaṇī, cetanā, saṃvaro, avītikkamo sīlaṃ. Evarūpāni sīlāni cittassa avippaṭisārāya saṃvattanti, pāmojjāya saṃvattanti, pītiyā saṃvattanti, passaddhiyā saṃvattanti, somanassāya saṃvattanti, āsevanāya saṃvattanti, bhāvanāya saṃvattanti, bahulīkammāya saṃvattanti, alaṅkārāya saṃvattanti, parikkhārāya saṃvattanti, parivārāya saṃvattanti, pāripūriyā saṃvattanti, ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattantī’’ti (paṭi. ma. 1.41).
「五种戒：舍断杀生是戒，离是戒，思是戒，律仪是戒，不违越是戒。舍断不与取、欲邪行、妄语、两舌、粗恶语、杂秽语、贪、嗔恚、邪见，以出离舍断欲欲，以无嗔舍断嗔恚，以光明想舍断昏沉睡眠，以不散乱舍断掉举，以法的简择舍断疑，以智舍断无明，以喜悦舍断不乐，以初禅舍断诸盖，以第二禅舍断寻伺，以第三禅舍断喜，以第四禅舍断苦乐，以空无边处等至舍断色想、有对想、种种想，以识无边处等至舍断空无边处想，以无所有处等至舍断识无边处想，以非想非非想处等至舍断无所有处想，以无常随观舍断常想，以苦随观舍断乐想，以无我随观舍断我想，以厌离随观舍断欢喜，以离贪随观舍断贪，以灭随观舍断集，以舍遣随观舍断执取，以灭尽随观舍断密集想，以衰灭随观舍断积集，以变易随观舍断坚固想，以无相随观舍断相，以无愿随观舍断愿，以空随观舍断执著，以增上慧法观舍断执取坚实的执著，以如实智见舍断迷妄的执著，以过患随观舍断住著的执著，以审察随观舍断不审察，以还灭随观舍断结缚的执著，以入流道舍断见一处的诸烦恼，以一来道舍断粗的诸烦恼，以不来道舍断随伴微细的诸烦恼，以阿拉汉道舍断一切烦恼，是戒，是离，是思，是律仪，是不违越戒。如是诸戒导向心的无悔，导向喜悦，导向喜，导向轻安，导向乐，导向修习，导向修习，导向多作，导向庄严，导向资具，导向眷属，导向圆满，导向一向厌离、离贪、灭、寂止、证智、正觉、涅槃。」
Ettha ca pahānanti koci dhammo nāma natthi aññatra vuttappakārānaṃ pāṇātipātādīnaṃ anuppādamattato. Yasmā pana taṃ taṃ pahānaṃ tassa tassa kusaladhammassa patiṭṭhānaṭṭhena upadhāraṇaṃ hoti, vikampābhāvakaraṇena ca samādānaṃ. Tasmā pubbe vutteneva upadhāraṇasamādhānasaṅkhātena sīlanaṭṭhena sīlanti vuttaṃ. Itare cattāro dhammā tato tato veramaṇivasena, tassa tassa saṃvaravasena, tadubhayasampayuttacetanāvasena, taṃ taṃ avītikkamantassa avītikkamanavasena ca cetaso pavattisabbhāvaṃ sandhāya vuttā. Sīlaṭṭho pana tesaṃ pubbe pakāsitoyevāti. Evaṃ pahānasīlādivasena pañcavidhaṃ.
在此，舍断：除了所说种类的杀生等的不生起之外，没有任何名为法的东西。然而，因为那个那个的舍断，以作为那个那个善法的基础之义而受持，以使不动摇而受持。因此，以前面所说的受持与受持之名的戒的意义，说为戒。其余四法，以从那里那里离的方式，以那个那个律仪的方式，以与那二者相应的思的方式，以不违越那个那个者的不违越的方式，关联心的转起自性而说。然而，它们的戒义，已在前面阐明。如是，以舍断戒等，为五种。
Ettāvatā ca kiṃ sīlaṃ? Kenaṭṭhena sīlaṃ? Kānassa lakkhaṇarasapaccupaṭṭhānapadaṭṭhānāni? Kimānisaṃsaṃ sīlaṃ? Katividhaṃ cetaṃ sīlanti? Imesaṃ pañhānaṃ vissajjanaṃ niṭṭhitaṃ.
至此，什么是戒？以什么义为戒？它的相、味、现起、足处是什么？戒有什么功德？这戒有多少种？这些问题的解答已完成。
Sīlasaṃkilesavodānaṃ戒的杂染与清净
§21
Yaṃ pana vuttaṃ ‘‘ko cassa saṃkileso, kiṃ vodāna’’nti. Tatra vadāma – khaṇḍādibhāvo sīlassa saṃkileso, akhaṇḍādibhāvo vodānaṃ. So pana khaṇḍādibhāvo lābhayasādihetukena bhedena ca sattavidhamethunasaṃyogena ca saṅgahito.
然而，所说的「什么是它的杂染，什么是清净」。在此我们说：破损等状态是戒的杂染，无破损等状态是清净。而那破损等状态，以利养名誉等为因的差别，以及与七种淫欲结合，被摄取。
Tathā hi yassa sattasu āpattikkhandhesu ādimhi vā ante vā sikkhāpadaṃ bhinnaṃ hoti, tassa sīlaṃ pariyante chinnasāṭako viya nāma hoti. Yassa pana vemajjhe bhinnaṃ, tassa majjhe chiddasāṭako viya nāma hoti. Yassa paṭipāṭiyā dve tīṇi bhinnāni, tassa piṭṭhiyā vā kucchiyā vā uṭṭhitena visabhāgavaṇṇena kāḷarattādīnaṃ aññatarasarīravaṇṇā gāvī viya nāma hoti. Yassa antarantarā bhinnāni, tassa antarantarā visabhāgavaṇṇabinduvicitrā gāvī viya nāma hoti. Evaṃ tāva lābhādihetukena bhedena khaṇḍādibhāvo hoti.
确实如此,若某人在七罪聚中,于开始或结尾处违犯学处,他的戒就如同边缘破损的衣服一般。若在中间违犯,则如同中间有洞的衣服一般。若连续违犯两三条,则如同母牛背部或腹部生起不同色泽,具有黑色、红色等某种身体颜色一般。若间断违犯,则如同母牛间断地有不同色点斑驳一般。如此,首先由于利养等原因的违犯而成为破损等状态。
Evaṃ sattavidhamethunasaṃyogavasena. Vuttañhi bhagavatā –
如此,依七种欲交结合。世尊确实说过——
‘‘Idha, brāhmaṇa, ekacco samaṇo vā brāhmaṇo vā sammā brahmacārī paṭijānamāno na heva kho mātugāmena saddhiṃ dvayaṃdvayasamāpattiṃ samāpajjati, apica kho mātugāmassa ucchādanaṃ parimaddanaṃ nhāpanaṃ sambāhanaṃ sādiyati, so tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati, idampi kho, brāhmaṇa, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampi. Ayaṃ vuccati, brāhmaṇa, aparisuddhaṃ brahmacariyaṃ carati saṃyutto methunena saṃyogena, na parimuccati jātiyā. Jarāya maraṇena…pe… na parimuccati dukkhasmāti vadāmi.
「婆罗门,于此,某位沙门或婆罗门自称正行梵行者,虽然不与女人一起达到双双结合,但接受女人的涂油、按摩、沐浴、揉捏,他享味此,喜爱此,由此而得满足。婆罗门,这也是梵行的破损、有洞、有斑点、有杂染。婆罗门,这被称为行不清净的梵行,与欲交结合相系缚,不能从生、老、死……不能从苦解脱,我如是说。」
‘‘Puna caparaṃ, brāhmaṇa, idhekacco samaṇo vā…pe… paṭijānamāno na heva kho mātugāmena saddhiṃ dvayaṃ dvayasamāpattiṃ samāpajjati. Napi mātugāmassa ucchādanaṃ…pe… sādiyati. Apica kho mātugāmena saddhiṃ sañjagghati saṃkīḷati saṃkelāyati, so tadassādeti…pe… na parimuccati dukkhasmāti vadāmi.
「再者,婆罗门,于此某位沙门或……自称者,虽然不与女人一起达到双双结合,也不接受女人的涂油……但与女人一起嬉笑、游戏、娱乐,他享味此……不能从苦解脱,我如是说。」
‘‘Puna caparaṃ, brāhmaṇa, idhekacco samaṇo vā…pe… na heva kho mātugāmena saddhiṃ dvayaṃ dvayasamāpattiṃ samāpajjati. Napi mātugāmassa ucchādanaṃ…pe… sādiyati. Napi mātugāmena saddhiṃ sañjagghati saṃkīḷati saṃkelāyati. Apica kho mātugāmassa cakkhunā cakkhuṃ upanijjhāyati pekkhati, so tadassādeti…pe… na parimuccati dukkhasmāti vadāmi.
「再者,婆罗门,于此某位沙门或……虽然不与女人一起达到双双结合,也不接受女人的涂油……也不与女人一起嬉笑、游戏、娱乐,但以眼注视女人的眼,观看,他享味此……不能从苦解脱,我如是说。」
‘‘Puna caparaṃ, brāhmaṇa, idhekacco samaṇo vā…pe… na heva kho mātugāmena… napi mātugāmassa… napi mātugāmena… napi mātugāmassa…pe… pekkhati. Apica kho mātugāmassa saddaṃ suṇāti tirokuṭṭā vā tiropākārā vā hasantiyā vā bhaṇantiyā vā gāyantiyā vā rodantiyā vā, so tadassādeti…pe… dukkhasmāti vadāmi.
「再者,婆罗门,于此某位沙门或……虽然不与女人……也不对女人……也不与女人……也不对女人……观看,但听闻女人在墙后或围墙后笑、说话、唱歌或哭泣的声音,他享味此……从苦,我如是说。」
‘‘Puna caparaṃ, brāhmaṇa, idhekacco samaṇo vā…pe… na heva kho mātugāmena… napi mātugāmassa… napi mātugāmena… napi mātugāmassa…pe… rodantiyā vā. Apica kho yānissa tāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni, tāni anussarati, so tadassādeti…pe… dukkhasmāti vadāmi.
「再者,婆罗门,于此某位沙门或……虽然不与女人……也不对女人……也不与女人……也不对女人……或哭泣,但忆念以前与女人一起的嬉笑、交谈、游戏,他享味此……从苦,我如是说。」
‘‘Puna caparaṃ, brāhmaṇa, idhekacco samaṇo vā…pe… na heva kho mātugāmena…pe… napi mātugāmassa…pe… napi yānissa tāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni, tāni anussarati. Apica kho passati gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ, so tadassādeti…pe… dukkhasmāti vadāmi.
「再者,婆罗门,于此某位沙门或……虽然不与女人……也不对女人……也不忆念以前与女人一起的嬉笑、交谈、游戏,但看见居士或居士子具备、具足五种欲功德而受用,他享味此……从苦,我如是说。」
‘‘Puna caparaṃ, brāhmaṇa, idhekacco samaṇo vā…pe… na heva kho mātugāmena…pe… napi passati gahapatiṃ vā gahapatiputtaṃ vā…pe… paricārayamānaṃ. Apica kho aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti. So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati. Idampi kho, brāhmaṇa, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampī’’ti (a. ni. 7.50).
「再者,婆罗门,这里某位沙门或……不与女人……也不见在家人或在家人之子……须跋。然而,他为了某个天界而行梵行:'以此戒或誓愿或苦行或梵行,我将成为天人或某类天人。'他享受那个,喜欢那个,以那个而得满足。婆罗门,这也是梵行的破损、穿孔、斑点、杂秽。」
Evaṃ lābhādihetukena bhedena ca sattavidhamethunasaṃyogena ca khaṇḍādibhāvo saṅgahitoti veditabbo.
如此应知,以利养等为因的区分,以及以七种交媾结合,而摄取破损等状态。
Akhaṇḍādibhāvo pana sabbaso sikkhāpadānaṃ abhedena, bhinnānañca sappaṭikammānaṃ paṭikammakaraṇena, sattavidhamethunasaṃyogābhāvena ca, aparāya ca ‘‘kodho upanāho makkho paḷāso issā macchariyaṃ māyā sātheyyaṃ thambho sārambho māno atimāno mado pamādo’’tiādīnaṃ pāpadhammānaṃ anuppattiyā, appicchatāsantuṭṭhitāsallekhatādīnañca guṇānaṃ uppattiyā saṅgahito.
然而,无破损等状态,则以完全不破学处,以及对已破而有补救者作补救,以及无七种交媾结合,以及其他如「忿、恨、覆、恼、嫉、悭、诳、谄、强情、激情、慢、过慢、憍、放逸」等诸恶法不生起,以及少欲、知足、头陀等诸德生起而摄取。
Yāni hi sīlāni lābhādīnampi atthāya abhinnāni, pamādadosena vā bhinnānipi paṭikammakatāni , methunasaṃyogehi vā kodhupanāhādīhi vā pāpadhammehi anupahatāni, tāni sabbaso ti vuccanti. Tāniyeva bhujissabhāvakaraṇato ca viññūhi pasatthattā taṇhādiṭṭhīhi aparāmaṭṭhattā upacārasamādhiṃ vā appanāsamādhiṃ vā saṃvattayantīti ca honti. Tasmā nesaṃ esa ‘akhaṇḍādibhāvo vodāna’nti veditabbo.
因为那些戒,即使为了利养等也不破,或虽因放逸过失而破但已作补救,或未被交媾结合或忿恨等诸恶法所损害,这些被称为完全。这些戒本身,因为能作受用的本性,因为被智者所赞叹,因为不被渴爱与邪见所执取,因为导向近行定或安止定,而成为如此。因此应知,对它们来说,这是'无破损等状态的清净'。
Taṃ panetaṃ vodānaṃ dvīhākārehi sampajjati sīlavipattiyā ca ādīnavadassanena, sīlasampattiyā ca ānisaṃsadassanena. Tattha ‘‘pañcime, bhikkhave, ādīnavā dussīlassa sīlavipattiyā’’ti (dī. ni. 2.149; a. ni. 5.213) evamādisuttanayena sīlavipattiyā ādīnavo daṭṭhabbo.
而这清净以两种方式成就:以见戒失坏的过患,以及以见戒成就的功德。其中,「诸比库,这是破戒者、戒失坏者的五种过患」等经的方式,应见戒失坏的过患。
Apica dussīlo puggalo dussīlyahetu amanāpo hoti devamanussānaṃ, ananusāsanīyo sabrahmacārīnaṃ, dukkhito dussīlyagarahāsu, vippaṭisārī sīlavataṃ pasaṃsāsu, tāya ca pana dussīlyatāya sāṇasāṭako viya dubbaṇṇo hoti. Ye kho panassa diṭṭhānugatiṃ āpajjanti, tesaṃ dīgharattaṃ apāyadukkhāvahanato dukkhasamphasso. Yesaṃ deyyadhammaṃ paṭiggaṇhāti, tesaṃ namahapphalakaraṇato appaggho. Anekavassagaṇikagūthakūpo viya dubbisodhano. Chavālātamiva ubhato paribāhiro. Bhikkhubhāvaṃ paṭijānantopi abhikkhuyeva gogaṇaṃ anubandhagadrabho viya. Satatubbiggo sabbaverikapuriso viya. Asaṃvāsāraho matakaḷevaraṃ viya. Sutādiguṇayuttopi sabrahmacārīnaṃ apūjāraho susānaggi viya brāhmaṇānaṃ. Abhabbo visesādhigame andho viya rūpadassane. Nirāso saddhamme caṇḍālakumārako viya rajje. Sukhitosmīti maññamānopi dukkhitova aggikkhandhapariyāye vuttadukkhabhāgitāya.
再者,破戒者因破戒而不为天人所喜爱,不应被同梵行者教诫,在破戒的呵责中痛苦,在持戒者的赞叹中追悔,而且以那破戒性,如麻布衣般丑陋。那些随从其见者,因长夜带来恶趣苦而触苦。对那些他接受施物者,因不作大果而无价值。如多年积聚的粪坑般难以清净。如火葬用的木柴般两边都烧焦。虽自称比库身份,却如跟随牛群的驴子般非比库。如百次惊恐的一切怨敌之人。如死尸般不应共住。虽具足闻等德,却如火葬场之火对婆罗门般,不应被同梵行者尊敬。在殊胜证得上无能,如盲人于见色。在正法中无望,如旃陀罗童子于王位。虽自以为快乐,却因火聚譬喻中所说的苦分而实是痛苦者。
Dussīlānañhi pañcakāmaguṇaparibhogavandanamānanādisukhassādagadhitacittānaṃ tappaccayaṃ anussaraṇamattenāpi hadayasantāpaṃ janayitvā uṇhalohituggārappavattanasamatthaṃ atikaṭukaṃ dukkhaṃ dassento sabbākārena paccakkhakammavipāko bhagavā āha –
因为对破戒者,其心执着于五欲功德的受用、礼敬、恭敬等乐味,仅仅忆念那因缘也能生起心的热恼,能使热血涌出,为了显示极其剧烈的苦,世尊以一切方式现见业果而说——
‘‘Passatha no tumhe, bhikkhave, amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūta’nti? Evaṃ, bhanteti. Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ yaṃ amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā, yaṃ khattiyakaññaṃ vā brāhmaṇakaññaṃ vā gahapatikaññaṃ vā mudutalunahatthapādaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vāti. Etadeva, bhante, varaṃ yaṃ khattiyakaññaṃ vā…pe… upanipajjeyya vā. Dukkhaṃ hetaṃ, bhante, yaṃ amuṃ mahantaṃ aggikkhandhaṃ…pe… upanipajjeyya vāti. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa pāpadhammassa asucisaṅkassarasamācārassa paṭicchannakammantassa assamaṇassa samaṇapaṭiññassa abrahmacārissa brahmacāripaṭiññassa antopūtikassa avassutassa kasambujātassa yaṃ amuṃ mahantaṃ aggikkhandhaṃ…pe… upanipajjeyya vā. Taṃ kissa hetu? Tatonidānaṃ hi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyā’’ti (a. ni. 7.72).
「诸比库,你们看见那燃烧、炽燃、光耀的大火聚吗?」「是的,尊者。」「诸比库,你们认为如何?哪个较好:拥抱那燃烧、炽燃、光耀的大火聚而坐或卧,还是拥抱手足柔软细滑的刹帝利女或婆罗门女或居士女而坐或卧?」「尊者,这个较好:拥抱刹帝利女或……而坐或卧。尊者,拥抱那大火聚……而坐或卧是苦的。」「诸比库,我告诉你们,我宣说给你们:对那破戒者、恶法者、须跋而可疑行为者、覆藏业者、非沙门而自称沙门者、非梵行者而自称梵行者、内部腐烂、漏泄、杂秽生者,这个较好:拥抱那燃烧、炽燃、光耀的大火聚而坐或卧。那是什么原因?诸比库,因为以那个为缘,他会遭受死亡或死亡般的痛苦,但不会以那个为因缘,身坏命终后投生到苦处、恶趣、堕处、地狱。」
Evaṃ aggikkhandhupamāya itthipaṭibaddhapañcakāmaguṇaparibhogapaccayaṃ dukkhaṃ dassetvā eteneva upāyena –
如此,以火蕴之譬喻显示了与女人相系的五种欲功德受用之因的苦之后,以同样的方法——
‘‘Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ yaṃ balavā puriso daḷhāya vāḷarajjuyā ubho jaṅghā veṭhetvā ghaṃseyya, sā chaviṃ chindeyya, chaviṃ chetvā cammaṃ chindeyya, cammaṃ chetvā maṃsaṃ chindeyya, maṃsaṃ chetvā nhāruṃ chindeyya, nhāruṃ chetvā aṭṭhiṃ chindeyya, aṭṭhiṃ chetvā aṭṭhimiñjaṃ āhacca tiṭṭheyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā abhivādanaṃ sādiyeyyā’’ti ca.
「诸比库,你们认为如何?哪一个较好?是有力的男子以坚固的毛绳缠绕两腿后摩擦,它割破皮肤,割破皮肤后割破表皮,割破表皮后割破肉,割破肉后割破筋,割破筋后割破骨,割破骨后触及骨髓而停止,还是接受刹帝利大族、婆罗门大族或居士大族的礼敬?」
‘‘Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ yaṃ balavā puriso tiṇhāya sattiyā teladhotāya paccorasmiṃ pahareyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā añjalikammaṃ sādiyeyyā’’ti ca.
「诸比库,你们认为如何?哪一个较好?是有力的男子以锋利的、油涂的剑击打胸部,还是接受刹帝利大族、婆罗门大族或居士大族的合掌礼?」
‘‘Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ yaṃ balavā puriso tattena ayopaṭṭena ādittena sampajjalitena sajotibhūtena kāyaṃ sampaliveṭheyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ cīvaraṃ paribhuñjeyyā’’ti ca.
「诸比库,你们认为如何?哪一个较好?是有力的男子以炽热的、燃烧的、光耀的铁板缠裹身体,还是受用刹帝利大族、婆罗门大族或居士大族以信施与的衣?」
‘‘Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ yaṃ balavā puriso tattena ayosaṅkunā ādittena sampajjalitena sajotibhūtena mukhaṃ vivaritvā tattaṃ lohaguḷaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ mukhe pakkhipeyya, taṃ tassa oṭṭhampi ḍaheyya, mukhampi, jivhampi, kaṇṭhampi, udarampi ḍaheyya, antampi antaguṇampi ādāya adhobhāgaṃ nikkhameyya, yaṃ vā khattiya… brāhmaṇa… gahapatimahāsālānaṃ vā saddhādeyyaṃ piṇḍapātaṃ paribhuñjeyyā’’ti ca.
「诸比库,你们认为如何?哪一个较好?是有力的男子以炽热的、燃烧的、光耀的铁钩撬开口后,将炽热的、燃烧的、光耀的铁丸投入口中,它烧毁他的唇、口、舌、喉、胃,烧毁肠与肠间膜后从下部出来,还是受用刹帝利大族、婆罗门大族或居士大族以信施与的钵食?」
‘‘Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ yaṃ balavā puriso sīse vā gahetvā khandhe vā gahetvā tattaṃ ayomañcaṃ vā ayopīṭhaṃ vā ādittaṃ sampajjalitaṃ sajotibhūtaṃ abhinisīdāpeyya vā abhinipajjāpeyya vā, yaṃ vā khattiya… brāhmaṇa… gahapatimahāsālānaṃ vā saddhādeyyaṃ mañcapīṭhaṃ paribhuñjeyyā’’ti ca.
「诸比库,你们认为如何?哪一个较好?是有力的男子抓住头或肩,使之坐于或卧于炽热的、燃烧的、光耀的铁床或铁椅,还是受用刹帝利大族、婆罗门大族或居士大族以信施与的床座?」
‘‘Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ yaṃ balavā puriso uddhaṃpādaṃ adhosiraṃ gahetvā tattāya ayokumbhiyā pakkhipeyya ādittāya sampajjalitāya sajotibhūtāya , so tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gaccheyya, sakimpi adho gaccheyya, sakimpi tiriyaṃ gaccheyya, yaṃ vā khattiya… brāhmaṇa… gahapatimahāsālānaṃ vā saddhādeyyaṃ vihāraṃ paribhuñjeyyā’’ti cāti (a. ni. 7.72).
「诸比库,你们认为如何?哪一个较好?是有力的男子抓住脚上头下,投入炽热的、燃烧的、光耀的铁锅中,他在那里被煎熬而起泡沫,有时上升,有时下沉,有时横移,还是受用刹帝利大族、婆罗门大族或居士大族以信施与的住所?」
Imāhi vāḷarajjutiṇhasattiayopaṭṭaayoguḷaayomañcaayopīṭhaayokumbhīupamāhi abhivādanaañjalikammacīvarapiṇḍapātamañcapīṭhavihāraparibhogapaccayaṃ dukkhaṃ dassesi. Tasmā –
以这些毛绳、利剑、铁板、铁丸、铁床、铁椅、铁锅之譬喻,显示了礼敬、合掌礼、衣、钵食、床座、住所受用之因的苦。因此——
Aggikkhandhāliṅganadukkhādhikadukkhakaṭukaphalaṃ;
拥抱火聚之苦,是极苦、辛辣之果;
Avijahato kāmasukhaṃ, sukhaṃ kuto bhinnasīlassa.
不舍离欲乐者,破戒者从何得乐?
Abhivādanasādiyane , kiṃ nāma sukhaṃ vipannasīlassa;
在接受礼敬时,破戒者有何乐可言?
Daḷhavāḷarajjughaṃsanadukkhādhikadukkhabhāgissa.
对于遭受坚固绳索摩擦之极苦、苦分者。
Saddhānamañjalikammasādiyane kiṃ sukhaṃ asīlassa;
在接受信众合掌供养时,无戒者有何乐?
Sattippahāradukkhādhimattadukkhassa yaṃhetu.
因为那是极度刀刺之苦的原因。
Cīvaraparibhogasukhaṃ, kiṃ nāma asaṃyatassa;
对于不自制者,受用衣服之乐有何意义?
Yena ciraṃ anubhavitabbo, niraye jalitaayopaṭṭasamphasso.
因为由此将长久体验地狱中燃烧铁板的触受。
Madhuropi piṇḍapāto, halāhalavisūpamo asīlassa;
对于破戒者,即使甜美的团食,也如同哈喇哈喇毒;
Ādittā gilitabbā, ayoguḷā yena cirarattaṃ.
应吞食燃烧的铁丸,由此长夜。
Sukhasammatopi dukkho, asīlino mañcapīṭhaparibhogo;
对于破戒者,即使被认为是乐的床座受用,也是苦;
Yaṃ bādhissanti ciraṃ, jalitaayomañcapīṭhāni.
燃烧的铁床座,将长久逼迫。
Dussīlassa vihāre, saddhādeyyamhi kā nivāsa rati;
对于破戒者,在寺院中,在信施中,有何居住之乐?
Jalitesu nivasitabbaṃ, yena ayokumbhimajjhesu.
应住在燃烧的铁釜中,由此。
Saṅkasarasamācāro, kasambujāto avassuto pāpo;
行为可疑,如腐败之物,放逸的恶人;
Antopūtīti ca yaṃ, nindanto āha lokagaru.
内部腐烂,世间尊者呵责说。
Dhī jīvitaṃ asaññatassa, tassa samaṇajanavesadhārissa;
呸!不自制者的生命,那持沙门外相者的;
Assamaṇassa upahataṃ, khatamattānaṃ vahantassa.
非沙门者被毁坏,担负着被挖掘的自己。
Gūthaṃ viya kuṇapaṃ viya, maṇḍanakāmā vivajjayantīdha;
如粪便,如尸体,此处欲装饰者应避开;
Yaṃ nāma sīlavanto, santo kiṃ jīvitaṃ tassa.
那些持戒者、寂静者,他的生命是什么呢?
Sabbabhayehi amutto, mutto sabbehi adhigamasukhehi;
未从一切怖畏解脱,从一切证得之乐解脱;
Supihitasaggadvāro, apāyamaggaṃ samārūḷho.
善趣之门已紧闭,已登上恶趣之道。
Karuṇāya vatthubhūto, kāruṇikajanassa nāma ko añño;
成为悲悯的对象,对悲悯者来说,还有谁其他;
Dussīlasamo dussī, latāya iti bahuvidhā dosāti.
恶戒者如同恶戒者,如藤蔓,如是有种种过失。
Evamādinā paccavekkhaṇena sīlavipattiyaṃ ādīnavadassanaṃ vuttappakāraviparītato sīlasampattiyā ānisaṃsadassanañca veditabbaṃ. Apica –
以如此等省察,应知于戒的破坏中见过患,以及与所说方式相反地于戒的成就中见功德。而且——
Tassa pāsādikaṃ hoti, pattacīvaradhāraṇaṃ;
对他来说,穿着袈裟衣是令人欢喜的;对于戒极清净者,他的出家是有果的。
Pabbajjā saphalā tassa, yassa sīlaṃ sunimmalaṃ.
对于戒极清净者,他的出家是有果的。
Attānuvādādibhayaṃ, suddhasīlassa bhikkhuno;
对于戒清净的比库,自我责难等的怖畏,如同黑暗不能侵入太阳一般,不能侵入其心。
Andhakāraṃ viya raviṃ, hadayaṃ nāvagāhati.
如同黑暗不能侵入太阳一般,不能侵入其心。
Sīlasampattiyā bhikkhu, sobhamāno tapovane;
比库以戒的成就庄严于苦行林中,如同月亮以光辉的成就庄严于天空中一般庄严。
Pabhāsampattiyā cando, gagane viya sobhati.
如同月亮以光辉的成就庄严于天空中一般庄严。
Kāyagandhopi pāmojjaṃ, sīlavantassa bhikkhuno;
对于具戒的比库,甚至身体的香气也带来喜悦。
Karoti api devānaṃ, sīlagandhe kathāva kā.
他也为诸天人,讲说戒香之话语。
Sabbesaṃ gandhajātānaṃ, sampattiṃ abhibhuyyati;
一切香类之中,超越所有的成就;
Avighātī disā sabbā, sīlagandho pavāyati.
无障碍于一切方,戒香遍吹。
Appakāpi katā kārā, sīlavante mahapphalā;
即使所作之事少,对持戒者大果报;
Hontīti sīlavā hoti, pūjāsakkārabhājanaṃ.
如此持戒者成为,供养恭敬之应受者。
Sīlavantaṃ na bādhanti, āsavā diṭṭhadhammikā;
现法诸漏不恼害,持戒者;
Samparāyikadukkhānaṃ, mūlaṃ khanati sīlavā.
持戒者掘除,来世诸苦之根。
Yā manussesu sampatti, yā ca devesu sampadā;
人中之成就,以及天界之成就;
Na sā sampannasīlassa, icchato hoti dullabhā.
对于达上者，若希求它，它并非难得。
Accantasantā pana yā, ayaṃ nibbānasampadā;
然而那究竟寂静的，这涅槃的成就；
Mano sampannasīlassa, tameva anudhāvati.
达上者的心，正追随那个。
Sabbasampattimūlamhi , sīlamhi iti paṇḍito;
智者于一切成就之根本——戒中；
Anekākāravokāraṃ, ānisaṃsaṃ vibhāvayeti.
阐明种种方式与言说的利益。
Evañhi vibhāvayato sīlavipattito ubbijjitvā sīlasampattininnaṃ mānasaṃ hoti. Tasmā yathāvuttaṃ imaṃ sīlavipattiyā ādīnavaṃ imañca sīlasampattiyā ānisaṃsaṃ disvā sabbādarena sīlaṃ vodāpetabbanti.
如此阐明者，从戒的失坏中出离，心倾向于戒的成就。因此，如所说的，见到这戒失坏的过患和这戒成就的利益后，应以一切恭敬令净化戒。
Ettāvatā ca ‘‘sīle patiṭṭhāya naro sapañño’’ti imissā gāthāya sīlasamādhipaññāmukhena desite visuddhimagge tāva paridīpitaṃ hoti.
至此，对于「具戒有慧人」这个偈颂，以戒定慧之门所教示的清净道，已经阐明了。
Iti sādhujanapāmojjatthāya kate visuddhimagge · 如是为善人欢喜故而作的清净道论中
Sīlaniddeso nāma paṭhamo paricchedo. · 戒的解释名为第一品