(10) 5. Bālavaggavaṇṇanā · (10) 5. Bālavagga解释
(10) 5. Bālavaggavaṇṇanā（十）五、愚品注释
§99
99. Pañcamassa paṭhame anāgataṃ bhāraṃ vahatīti attano asampattaṃ bhāraṃ vahati. Atherova samāno therehi vahitabbaṃ bījanaggāhadhammajjhesanādibhāraṃ vahatīti evamettha attho daṭṭhabbo. Aṭṭhakathāyaṃ (mahāva. aṭṭha. 159-160) pana yasmā sammajjanādinavavidhaṃ pubbakiccaṃ āṇatteneva kātabbaṃ, pātimokkhañca āṇatteneva uddisitabbaṃ, tasmā taṃ sabbaṃ vinā āṇattiyā karonto anāgataṃ bhāraṃ vahati nāmāti dassetuṃ ‘‘sammajjanī padīpo’’tiādi vuttaṃ. Yañhi ‘‘anujānāmi, bhikkhave, uposathāgāraṃ sammajjitu’’ntiādinā nayena pāḷiyaṃ āgataṃ. Aṭṭhakathāsu ca –
第五节第一条所谓承担未来的负担者，是指自己尚未成就的负担在承担。或可这样理解，在长老们的相应篇中，须承担的是种子潜能、禀赋等负担。故此处义理当如是观察。大长部注疏（大长部讲疏159-160页）中说，因为正见等三昧等业力所生各类先行业务，从未摆脱且必须承担，戒律亦须承担，因此未断先业之负担仍在承担，故称“承担未来的负担”，谓此义。譬如「我准许，诸比库啊，应当准许长老与比库尼引入新人」等语，是以此准许引导为准，所说俱属后期（已到后世），故称未来。注疏又说——
‘‘Sammajjanī padīpo ca, udakaṃ āsanena ca;
“正见之灯亦是（水）与坐席，[审察戒律]”
Uposathassa etāni, ‘pubbakaraṇa’nti vuccati.
“于守斋法之事，这称为‘先行条件’。”
‘‘Chandapārisuddhiutukkhānaṃ, bhikkhugaṇanā ca ovādo;
“戒欲清净与比库众之号令。”
Uposathassa etāni, ‘pubbakicca’nti vuccatī’’ti. (mahāva. aṭṭha 168) –
“于守斋法之事称为‘先行业务’。”（大长部注疏168页）
Evaṃ dvīhi nāmehi navavidhaṃ pubbakiccaṃ dassitaṃ, taṃ akatvā uposathaṃ kātuṃ na vaṭṭati. Tasmā ‘‘anujānāmi, bhikkhave, therena bhikkhunā navaṃ bhikkhuṃ āṇāpetu’’nti vacanato therena āṇattena agilānena bhikkhunā uposathāgāraṃ sammajjitabbaṃ, pānīyaṃ paribhojanīyaṃ upaṭṭhapetabbaṃ, āsanaṃ paññāpetabbaṃ, padīpo kātabbo, akaronto dukkaṭaṃ āpajjati.
如此以二种名称，示现新九种先行业务，不完成则不能守斋。因此如‘我准许，诸比库应容许长老与比库尼引入新人’之语句，言明应允时，由非执著长老与比库尼使守斋场所庄严，准备饮具供养，守斋坐席安置，及应作灯光，若不如此则生恶业。
Therenapi patirūpaṃ ñatvā āṇāpetabbaṃ, āṇāpentenapi yaṃ kiñci kammaṃ karonto vā sadā kālameva eko vā bhāranittharaṇako vā sarabhāṇakadhammakathikādīsu vā aññataro na uposathāgārasammajjanatthaṃ āṇāpetabbo, avasesā pana vārena āṇāpetabbā. Sace āṇatto sammajjaniṃ tāvakālikampi na labhati, sākhābhaṅgaṃ kappiyaṃ kāretvā sammajjitabbaṃ, tampi alabhantassa laddhakappiyaṃ hoti. Padīpakaraṇepi vuttanayeneva āṇāpetabbo, āṇāpentena ca ‘‘amukasmiṃ nāma okāse telaṃ vā kapallikā vā atthi, taṃ gahetvā karohī’’ti vattabbo. Sace telādīni natthi, pariyesitabbāni. Pariyesitvā alabhantassa laddhakappiyaṃ hoti. Api ca kapāle aggi jāletabbo. Āsanapaññāpanāṇattiyampi vuttanayeneva āṇāpetabbo, āṇattena ca sace uposathāgāre āsanāni natthi, saṅghikāvāsato āharitvā paññāpetvā puna āharitabbāni, āsanesu asati kaṭasārakepi taṭṭikāyopi paññāpetuṃ vaṭṭati, tāsupi asati sākhābhaṅgāni kappiyaṃ kāretvā paññāpetabbāni. Kappiyakārakaṃ alabhantassa laddhakappiyaṃ hoti.
长老们亦应了知其正确形态而宣告必要事项；宣告时，凡常作各种行为者，或独自一人作劳务，如担负重物、搬运畜力、讲述乏味话题者等，其中有一人须宣告事宜，以令不致玷污戒律共住所，剩余则在其余时宣告。若宣告人未能及时宣告，宜彻底断除枝干并加以修复，且应正确宣告，如未得此，人将因非法收受而堕罪。宣告法门亦同，宣告时应告知“某时某处有油脂或药膏，请取用并使用”，若无油脂，应搜寻。搜得者则无罪非法收受。又须烧毁破碎器皿。座位布置缺失者亦同依此宣告，若寺内无座位，则从僧舍取出妥置，再拿回寺内。若座位损坏或无草席及竹席，亦须修复。修复者若非法收受，则堕罪。
Chandapārisuddhīti ettha uposathakaraṇatthaṃ sannipatite saṅghe bahi uposathaṃ katvā āgatena sannipātaṭṭhānaṃ gantvā kāyasāmaggiṃ adentena chando dātabbo. Yopi gilāno vā kiccappasuto vā, tena pārisuddhiṃ dentena chando dātabbo. Kathaṃ dātabbo? Ekassa bhikkhuno santike ‘‘chandaṃ dammi, chandaṃ me hara, chandaṃ me ārocehī’’ti ayamattho kāyena vā vācāya vā ubhayena vā viññāpetabbo. Evaṃ dinno hoti chando. Akatūposathena pana gilānena vā kiccappasutena vā pārisuddhi dātabbā. Kathaṃ dātabbā? Ekassa bhikkhuno santike ‘‘pārisuddhiṃ dammi, pārisuddhiṃ me hara, pārisuddhiṃ me ārocehī’’ti ayamattho kāyena vā vācāya vā ubhayena vā viññāpetabbo. Evaṃ dinnā hoti pārisuddhi. Taṃ pana dentena chandopi dātabbo. Vuttañhetaṃ bhagavatā – ‘‘anujānāmi, bhikkhave, tadahuposathe pārisuddhiṃ dentena chandampi dātuṃ, santi saṅghassa karaṇīya’’nti. Tattha pārisuddhidānaṃ saṅghassapi attanopi uposathakaraṇaṃ sampādeti, na avasesaṃ saṅghakiccaṃ. Chandadānaṃ saṅghasseva uposathakaraṇañca sesakiccañca sampādeti, attano pana uposatho akatoyeva hoti, tasmā pārisuddhiṃ dentena chandopi dātabbo.
所谓“净意”，是指为守伍波萨他而在僧众集会时，外住众完成外伍波萨他后，前来参加者须向出席僧人奉献净意。即使病人或有事未能参加者，也须以净意奉献。如何奉献？当面对一比库说“我奉献意愿，请接受，愿我持此意愿”者，可用身语或口语或合于意表达。如此传达即为净意。若未作伍波萨他者，如病人或事忙者须奉献净意，方法同前，对一比库说“我奉献净意，请接受，愿我得此净意”。如此给与即为净意。对此给与者，也应奉献意愿。佛陀说：“我准许，诸比库，伍波萨他时净意给与者，也应给予意愿，令僧众安稳。”此净意奉献令僧众完成伍波萨他所需事宜，无余剩工作。意愿奉献使僧众及伍波萨他所需事，乃至余事皆成就，而个人伍波萨他亦绝无缺失，故应以净意与意愿相互奉献。
Utukkhānanti ‘‘hemantādīnaṃ utūnaṃ ettakaṃ atikkantaṃ, ettakaṃ avasiṭṭha’’nti evaṃ utūnaṃ ācikkhanaṃ. Bhikkhugaṇanāti ‘‘ettakā bhikkhū uposathagge sannipatitā’’ti bhikkhūnaṃ gaṇanā. Idampi ubhayaṃ katvāva uposatho kātabbo. Ovādoti bhikkhunovādo. Na hi bhikkhūnīhi yācitaṃ ovādaṃ anārocetvā uposathaṃ kātuṃ vaṭṭati. Bhikkhuniyo hi ‘‘sve uposatho’’ti āgantvā ‘‘ayaṃ uposatho cātuddaso, pannaraso’’ti pucchitvā puna uposathadivase āgantvā ‘‘bhikkhunisaṅgho, ayya, bhikkhusaṅghassa pāde vandati, ovādūpasaṅkamanañca yācati, labhatu kira, ayya, bhikkhunisaṅgho ovādūpasaṅkamana’’nti evaṃ ovādaṃ yācanti. Taṃ ṭhapetvā bālagilānagamiye añño sacepi āraññako hoti, appaṭiggahetuṃ na labhati, tasmā yena so paṭiggahito, tena bhikkhunā uposathagge pātimokkhuddesako bhikkhu evaṃ vattabbo ‘‘bhikkhunisaṅgho, bhante, bhikkhusaṅghassa pāde vandati, ovādūpasaṅkamanañca yācati, labhatu kira, bhante, bhikkhunisaṅgho ovādūpasaṅkamana’’nti.
“Utukkhāna”意指“越冬季节及其它寒冷季节之冬眠期，称为Utūna”，此谓气候暂时变凉。“Bhikkhugaṇa”意指“聚集之众多比库”。伍波萨他即由二者共同行成。对比库劝诫谓之“Ovāda”，因比库尼不自行求教劝诫而不可作伍波萨他。比库尼至伍波萨他日自称“本僧伍波萨他”，出席时须举证本伍波萨他日期为十四或十五日。比库尼当向比库僧团顶礼，并求教劝诫。设若某比库为初来乞怜病者或野外行者，不便受戒时，应以先有比库受教劝诫者代为请教。是时，其比库向比库尼宣言：“比库尼团顶礼比库团并求教劝诫，愿当受教劝诫。”
Pātimokkhuddesakena vattabbaṃ – ‘‘atthi koci bhikkhu bhikkhunovādako sammato’’ti. Sace hoti koci bhikkhu bhikkhunovādako sammato, tato tena so vattabbo – ‘‘itthannāmako bhikkhu bhikkhunovādako sammato, taṃ bhikkhunisaṅgho upasaṅkamatū’’ti. Sace natthi, tato tena pucchitabbaṃ – ‘‘ko āyasmā ussahati bhikkhuniyo ovaditu’’nti. Sace koci ussahati, sopi ca aṭṭhahi aṅgehi samannāgato, taṃ tattheva sammannitvā ovādappaṭiggāhako vattabbo – ‘‘itthannāmo bhikkhu bhikkhunovādako sammato, taṃ bhikkhunisaṅgho upasaṅkamatū’’ti. Sace pana na koci ussahati, pātimokkhuddesakena vattabbaṃ – ‘‘natthi koci bhikkhu bhikkhunovādako sammato, pāsādikena bhikkhunisaṅgho sampādetū’’ti. Ettāvatā hi sikkhattayasaṅgahitaṃ sakalaṃ sāsanaṃ ārocitaṃ hoti. Tena bhikkhunā ‘‘sādhū’’ti sampaṭicchitvā pāṭipade bhikkhunīnaṃ ārocetabbaṃ. Pātimokkhampi ‘‘na, bhikkhave, anajjhiṭṭhena pātimokkhaṃ uddisitabbaṃ, yo uddiseyya, āpatti dukkaṭassā’’ti vacanato anāṇattena na uddisitabbaṃ. ‘‘Therādheyyaṃ pātimokkha’’nti hi vacanato saṅghatthero vā pātimokkhaṃ uddiseyya , ‘‘anujānāmi, bhikkhave, yo tattha bhikkhu byatto paṭibalo, tassādheyyaṃ pātimokkha’’nti vacanato navakataro vā therena āṇatto. Dutiyādīni uttānatthāneva.
应由戒察长老宣告：“有无比库获准作比库尼劝诫者？”若有，戒察当宣告，“名属彼比库获准作比库尼劝诫者，比库尼团得前去受教。”若无，戒察还须询问“何位尊者有意劝诫比库尼？”若有人愿意，并具八相，则当时以此人为获准之劝诫者，说：“名属某比库为比库尼劝诫者，比库尼团得往受教。”若无人愿意，则戒察宣告：“无任何比库获准作比库尼劝诫者，望比库尼团以恭敬成立其仪式。”由此，至整个戒律依教规定得成就。比库尼应赞叹“善哉”，并照此告知比库尼团。巴帝摩卡戒旨中有言：“比库，巴帝摩卡戒非当由无明造作者宣说，若有人为之，犯难于恶业。”此意应避免执执。所谓“长老巴帝摩卡戒”者，即由众长老宣说，对有犯难者由新长老宣说。第二等戒也依此规。
§109
109. Ekādasame na kukkuccāyitabbaṃ kukkuccāyatīti na kukkuccāyituṃ yuttakaṃ kukkuccāyati. Sūkaramaṃsaṃ labhitvā ‘‘acchamaṃsa’’nti kukkuccāyati, ‘‘sūkaramaṃsa’’nti jānantopi ‘‘acchamaṃsa’’nti kukkuccāyati, na paribhuñjatīti vuttaṃ hoti. Evaṃ migamaṃsaṃ ‘‘dīpimaṃsa’’nti, kāle santeyeva ‘‘kālo natthī’’ti, appavāretvā ‘‘pavāritomhī’’ti, patte rajasmiṃ apatiteyeva ‘‘patita’’nti, attānaṃ uddissa macchamaṃse akateyeva ‘‘maṃ uddissa kata’’nti kukkuccāyati. Kukkuccāyitabbaṃ na kukkuccāyatīti kukkuccāyituṃ yuttaṃ na kukkuccāyati. Acchamaṃsaṃ labhitvā ‘‘sūkaramaṃsa’’nti na kukkuccāyati, ‘‘acchamaṃsa’’nti jānantopi ‘‘sūkaramaṃsa’’nti na kukkuccāyati, madditvā vītikkamatīti vuttaṃ hoti. Evaṃ dīpimaṃsaṃ migamaṃsanti…pe… attānaṃ uddissa macchamaṃse kate ‘‘maṃ uddissa kata’’nti na kukkuccāyatīti evamettha attho daṭṭhabbo. Aṭṭhakathāyaṃ pana ‘‘na kukkuccāyitabbanti saṅghabhogassa apaṭṭhapanaṃ avicāraṇaṃ na kukkuccāyitabbaṃ nāma, taṃ kukkuccāyati. Kukkuccāyitabbanti tasseva paṭṭhapanaṃ vicāraṇaṃ, taṃ na kukkuccāyatī’’ti ettakameva vuttaṃ. Tattha saṅghabhogassāti saṅghassa catupaccayaparibhogatthāya dinnakhettavatthutaḷākādikassa, tato uppannadhaññahiraññādikassa ca saṅghassa bhogassa. Apaṭṭhapananti asaṃvidahanaṃ. Tenāha ‘‘avicāraṇa’’nti. Tassevāti yathāvuttasseva saṅghabhogassa.
第109条 关于不得生嗔恚。嗔恚即不宜生嗔也。比方若得猪肉，尽管称为猪肉，乃至知其为猪肉亦嗔恚，不应食用。猪肉亦名野兽肉，临时之时若无时宜，亦不宜食用。若已入厨烹饪亦视为对己为加害，故嗔恚。即不应生嗔，即是无需生嗔，亦不生嗔。得了劣肉，却称为猪肉，虽知其为劣肉，亦不生嗔，反言沾污或忤逆已定则断绝。类似地，称为野兽肉等情形皆如是。此即此条之旨意。佛音论中曾有言：“不应生嗔，谓不应破坏僧团财物，无论破坏与否，生嗔是应当的；应生嗔谓破坏是应当的，这样则不生嗔。”其中所指僧财为僧团因四种条件所得的财物，如田地、树木等，以及新获粮食、金银等。无条理的即谓无收拢管理。故云“不生嗔”。“无条件的”讲的即是此理。
Bālavaggavaṇṇanā niṭṭhitā. · 愚品注释终。
Dutiyapaṇṇāsakaṃ niṭṭhitaṃ. · 第二五十集终。
3. Tatiyapaṇṇāsakaṃ
第三十五卷