3. Aniyatakaṇḍaṃ · 3. 不定篇复注
3. Aniyatakaṇḍaṃ三、不定篇
1. Paṭhamaaniyatasikkhāpadavaṇṇanā一、第一不定学处解释
§443
443. Puttasaddena sāmaññaniddesato ekasesanayena vā puttīpi gahitāti āha ‘‘bahū dhītaro cā’’ti. Dānappadānesūti khuddakesu ceva mahantesu ca dānesu. Chaṇaṃ nāma attano gehe kattabbamaṅgalanti āha ‘‘āvāhavivāhamaṅgalādīsū’’ti. Ettha ādi-saddena phagguṇamāsādīsu uttaraphagguṇādiabhilakkhitadivasesu saparijanānaṃ manussānaṃ maṅgalakaraṇampi saṅgaṇhāti. Antarussavesūti mahussavassa antarantarā pavattitaussavesu. Āsāḷhīpavāraṇanakkhattādīsūti ettha nakkhattasaddo paccekaṃ yojetabbo. Tattha āsāḷhīnakkhattanti vassūpagamanapūjādivasaṃ sandhāya vuttaṃ, pavāraṇanakkhattanti pavāraṇapūjādivasaṃ sandhāya. Ādi-saddena yasmiṃ nakkhatte gāmanigamavāsino tayo satta vā divase nakkhattaghosanaṃ katvā yathāvibhavaṃ alaṅkatapaṭiyattā bhoge paribhuñjantā nakkhattakīḷaṃ kīḷanti, tampi saṅgaṇhāti. Imepi dārakāti attano dārake sandhāya vadanti. Tadanantaranti bhikkhūnaṃ bhojanānantaraṃ.
443. 以子名称作普通示例者，或以单件衣座示例，父母称子女为“亦有多女”。所谓施捨的功德，指于小部及大部施物福德。所谓时刻，是指在自家居所应行的吉祥事，谓“应邀结婚等吉事”。此处“首”等词表诸月中初日及月中后期对应之日，这些日子连同亲友及人间的吉祥事均列为一类。所谓中间庆典，是指节令间隔并行之庆典。言及乌萨利开斋星等，此处星名须分别配合。所谓乌萨利星，是指迎来雨季回寺供养之时节；所谓开斋星，是指开斋供养之时节。以首星名为契机，乡村居民于某星日或三、七日内，举行星辰公告，依其盛衰妆饰并享用饮食，就星辰戏乐。此亦归纳于此。此处“儿”代表自己孩子而言。言及“之后”，指比库们用餐之后的时间。
§444-445
444-445.Taṃ kammanti taṃ ajjhācārakammaṃ. Bhikkhu nisinneti ettha bhikkhūti bhummatthe paccattavacanaṃ, bhummavacanassa vā lopaṃ katvā niddesoti āha ‘‘bhikkhumhi nisinne’’ti. Pāḷiyaṃ ‘‘sotassa raho’’ti idaṃ atthuddhāravasena vuttaṃ, ‘‘paṭicchanne āsane’’ti pana vacanato ‘‘sakkā hoti methunaṃ dhammaṃ paṭisevitu’’nti ca vuttattā cakkhussa raho idhādhippetoti dassetuṃ ‘‘kiñcāpī’’tiādi vuttaṃ. Paricchedo veditabboti raho nisajjāpattiyā paricchedo vavatthānaṃ veditabbaṃ. Idāni cakkhussa raheneva āpattiṃ paricchinditvā dassento ‘‘sacepi hī’’tiādimāha. Pihitakavāṭassāti iminā paṭicchannabhāvato cakkhussa rahosabbhāvaṃ dasseti. Apihitakavāṭassāti iminā appaṭicchannabhāvaṃ dasseti. Appaṭicchanne ca dutiyasikkhāpade āgatanayena sotassa rahavasenapi paricchedo veditabboti āha ‘‘antodvādasahatthepi okāse’’ti . ‘‘Antodvādasahatthe’’ti hi idaṃ sotassa rahābhāvaṃ sandhāya vuttaṃ. Yadi hi cakkhusseva rahābhāvaṃ sandhāya vadeyya , ‘‘antodvādasahatthe’’ti na vadeyya appaṭicchanne tato dūratare nisinnepi cakkhussa rahāsambhavato. Yasmā nisīditvā niddāyanto kapimiddhapareto kañci kālaṃ cakkhūni ummīleti, kañci kālaṃ nimīleti, na ca mahāniddaṃ okkamati, tasmā ‘‘niddāyantopi anāpattiṃ karotī’’ti vuttaṃ. Nipajjitvā niddāyanto pana tādiso na hotīti āha ‘‘nipajjitvā niddāyanto na karotī’’ti, anāpattiṃ na karotīti attho.
444-445. 「此为业，即为行为之规范业。」比库端坐，此处「比库们」指个人说话时所在之地，或称地域言辞；若去除地域言辞即是指示，谓“比库端坐时”。巴利语云“耳闻秘密”，此乃由义理所发，言“藏隐于坐具之下”；又有言“于隐蔽坐处”，谓“可行男女间职责”。本义中有“眼之秘密”等连缀之说。秘密为端坐回避仓惶之业者的定义所指，须清楚明辨。今将“眼之秘密”破除后视为眼之秘密本质。又言闭合门窗者，显示其眼之秘密被遮盖。开敞门窗者，显露未遮盖之义。未遮盖时，以第二戒令到来时说，应知秘密仍存在，故言“登上十二指方时”。“登上十二指方”，此用于说明耳之秘密不存。若言眼之秘密亦失，则不应言“十二指方”，甚至远远端坐皆无法有眼之秘密。因端坐时时而闭眼时而睁眼，并无大眠无法误事，故言“即便闭眼亦不招戒戒者”。惟躯卧闭眼者并非如此，故言“躯卧闭眼则不招戒者”，意即不会招来戒罪。
Paṭiladdhasotāpattiphalāti antimaparicchedato ariyasāvikaṃ dasseti. Paṭividdhacatusaccāti sotāpattimaggena paṭividdhacatusaccā. Tiṇṇaṃ dhammānaṃ aññatarena kāretabboti nisajjaṃ paṭijānamānassa tiṇṇaṃ dhammānaṃ aññatarasamāyogo hotiyevāti vuttaṃ. Pārājikena pana saṅghādisesena ca pācittiyena ca tenākārena nisajjaṃ paṭijānamānova kāretabbo. Na appaṭijānamānoti alajjīpi appaṭijānamāno āpattiyā na kāretabboti avisesena vuttaṃ. So hi yāva na paṭijānāti, tāva neva suddho, na asuddhoti vā vattabbo, vattānusandhinā pana kāretabbo. Vuttañhetaṃ –
所谓得果止息通达，即于最终章节中示现圣弟子之证得止息。所谓断四谛，即是得止息道上四谛分别断除。谓三法中有一种相应应当作，乃断除三法之一种聚合才能成，谓端坐时应相合一法。以戒律的巴拉基及桑喀地谢萨及巴吉帝亚罪戒等因缘，端坐应作犹如断除罪之端坐戒。所谓不知罪者，是指羞恶者虽不知犯戒，也不可犯戒，此乃特别规定。因不知者未认识之前，尚非纯净，不当谓为纯净或不纯净，唯当依犯罪之缘故而作。言已得决者曰 -
‘‘Paṭiññā lajjīsu katā, alajjīsu evaṃ na vijjati;
“意者于羞恶者犯戒，非羞恶者则无此事；
Bahumpi alajjī bhāseyya, vattānusandhitena kāraye’’ti. (pari. 359);
虽多者行非羞恶之事，唯应依所缘而为之。”（篇集359）;
Yena vā sā saddheyyavacasā upāsikā vadeyya, tena so bhikkhu kāretabboti ettha ‘‘paṭijānamāno’’ti avuttepi adhikārattā ‘‘paṭijānamānova tena so bhikkhu kāretabbo’’ti vuttaṃ. Tathārūpāya upāsikāya vacanena aññathattābhāvato diṭṭhaṃ nāma tathāpi hoti, aññathāpi hotīti dassanena aññathattasambhavaṃ dasseti. Evaṃ mahiddhikā nāma…pe… vadāpethāti idaṃ ‘‘evaṃ mahiddhikāpi tumhe evarūpe āsaṅkanīye ṭhāne kasmā anupaparikkhitvā nisinnattha, tumhādisehi nāma antaraghare nisīdantehi upaparikkhitvā patirūpe ṭhāne nisīditabba’’nti theraṃ ovadanto āha, na pana asaddahanto. Thero attano anupaparikkhitvā anisinnabhāvaṃ dassento ‘‘antaragharasseveso āvuso doso’’ti āha. Evamakāsinti attano nigūhitabbampi guṇaṃ pakāsento evaṃ viya iddhipāṭihāriyaṃ akāsiṃ. Rakkheyyāsi manti ‘‘mā maṃ aññepi evaṃ jānantū’’ti attano guṇaṃ ajānāpetukāmo vadati.
或有通过可信言辞由近事女而说起，谓有“知罪”者，此时比库当依此而行。因言“知道罪”的权柄，谓应依知罪之者而行。由此显示近事女之言与事实不同时的异同，表现出事实有异时之显现。如此名为“大典仪”，……等分别讲授。比库劝诫长老曰：“如此大典仪中，你们在此类不备之所，为何不仔细察视，而端坐？”长老自显无备端坐状，曰：“内室出入非议为害”，曰“如此为害”。以自隐功德而自现，似行神通魔力。若欲护念自己，言“不望他人知之”。
§446-451
446-451.Mātugāmassa methunaṃ dhammaṃ paṭisevantoti ettha ‘‘magge’’ti pāṭhaseso daṭṭhabboti āha ‘‘mātugāmassa magge’’ti. Raho nisajjassādassa asatipi methunarāgabhāve tappaṭibaddhakilesattā vuttaṃ ‘‘methunadhammasannissitakileso vuccatī’’ti, teneva sannissitaggahaṇaṃ kataṃ. Taṃ sandhāya agatepi asuddhacittena gatattā ‘‘assāde uppanne pācittiya’’nti vuttaṃ. Rahassādo uppajjati anāpattīti suddhacittena gantvā nisinnattā cittuppādamattenettha āpatti na hotīti vuttaṃ. Ayaṃ dhammo aniyatoti ettha tiṇṇaṃ āpattīnaṃ yaṃ āpattiṃ vā vatthuṃ vā paṭijānāti, tassa vasena kāretabbatāya aniyatoti ayamattho pākaṭoyevāti na vutto. Yaṃ āpattiṃ paṭijānāti, tassā vasenettha aṅgabhedo veditabbo.
第446至451节。论及游方女比库修持与配偶之法时，此处应以“道”一词为重，故此节称作“游方女之道”。针对秘密聚会偷偷交合之事，因藏有不净欲情，故被称为“依赖交合之染着”，由此制定了相应的规则。过去心意不清而妄行此事者，因心境不净，故谓之“在欲乐之中生起犯戒过失”。秘密聚会若生起，若以净心而到场并安坐，仅凭心念轻微触及，则不构成过失。这种情况称为“无定”，即识别三种过失中何者成立或不成立，因其本质难以明断，故称无定，且此意为明显义而未明言。应当辨别所犯过失的性质和因由。
Paṭhamaaniyatasikkhāpadavaṇṇanā niṭṭhitā. · 第一不定学处解释完毕。
2. Dutiyaaniyatasikkhāpadavaṇṇanā二、第二不定学处解释
§452
452. ‘‘Eko’’ti vuttattā ‘‘nisajjaṃ kappetuṃ paṭikkhitta’’nti iminā sambandho na ghaṭatīti āha ‘‘yaṃ eko…pe… sambandho veditabbo’’ti. Etaṃ paccattavacananti ‘‘eko’’ti idaṃ paccattavacanaṃ.
第452节。谓“一”，即称“不许可坐下进行交合”，由此说明该秘密聚会关系并未发生，由此释言“所述那唯一的关系须当辨明”。此处“一个”即为专称代词。
§453
453.Bahi parikkhittanti bahi pākārādinā parikkhittaṃ. Pariveṇaṅgaṇanti pariveṇamāḷakaṃ sandhāya vuttaṃ. Itthīpi purisopīti ettha paṭhame kasmā itthisatampi anāpattiṃ na karoti, idha ekāpi kasmā anāpattiṃ karotīti? Vuccate – paṭhamasikkhāpadaṃ ‘‘sakkā hoti methunaṃ dhammaṃ paṭisevitu’’nti vuttattā methunadhammavasena āgataṃ, na ca methunassa mātugāmo dutiyo hoti. Itthiyo hi aññamaññissā vajjaṃ paṭicchādenti, teneva vesāliyaṃ mahāvane dvāraṃ vivaritvā nipanne bhikkhumhi sambahulā itthiyo yāvadatthaṃ katvā pakkamiṃsu, tasmā tattha ‘‘itthisatampi anāpattiṃ na karotī’’ti vuttaṃ. Idaṃ pana sikkhāpadaṃ duṭṭhullavācāvasena āgataṃ ‘‘alañca kho hoti mātugāmaṃ duṭṭhullāhi vācāhi obhāsitu’’nti vuttattā. Duṭṭhullavācañca sutvā mātugāmopi na paṭicchādeti. Teneva duṭṭhullavācāsikkhāpade yā tā itthiyo hirimanā, tā nikkhamitvā bhikkhū ujjhāpesuṃ, tasmā idha ‘‘itthīpi anāpattiṃ karotī’’ti vuttaṃ. Idha appaṭicchannattā itthīpi anāpattiṃ karoti, tattha paṭicchannattā itthisatampi anāpattiṃ na karotīti ca vadanti.
第453节。外部围绕者指外部环境围墙等。围墙合围之意。关于女性与男性的关系，初因何故女性不承受此过失？为何即便只有一人也会构成过失？答曰——初戒告规定“允许修习配偶之法”，意谓依此戒律所依从者，即配偶之法成规，且游方女非配偶之类。女性之间互相掩盖错误，故瓦舍利大林中女众在开门后聚集对比库多方议论，遂起激烈行动，故称“女性之间不承受过失”。此戒本身因粗口恶语而起，谓“游方女不可以粗恶言辞显露”。诸女闻其粗恶言后亦不掩盖，因此因粗恶语戒令引起内心羞耻之女性出走，向比库诉苦，故此称“女性亦承受过失”。此处因是否掩盖而有区分：若未掩盖，则女性亦承受过失，若掩盖则不承受女性过失。
Kāyasaṃsaggavasena anandho vutto, duṭṭhullavācāvasena abadhiro. Antodvādasahatthe okāseti sotassa rahābhāvo vutto, etena ‘‘sotassa raho dvādasahatthena paricchinditabbo’’ti dasseti . Tasmā dvādasahatthato bahi nisinno anāpattiṃ na karoti satipi cakkhussa rahābhāve sotassa rahasabbhāvato. Imasmiñhi sikkhāpade appaṭicchannattā sotassa rahoyeva adhippeto. Pāḷiyaṃ pana ‘‘cakkhussa raho’’ti atthuddhāravasena vuttaṃ. Kenaci pana ‘‘dvepi rahā idha adhippetā’’ti vuttaṃ, taṃ na gahetabbaṃ. Na hi appaṭicchanne okāse cakkhussa raho sambhavati dvādasahatthato bahi dassanavisaye dūratare nisinnassapi daṭṭhuṃ sakkuṇeyyabhāvato. Niddāyantopīti iminā ‘‘nipajjitvā niddāyantopi gahitoyevā’’ti tīsupi gaṇṭhipadesu vuttaṃ. ‘‘Nipajjitvā niddāyantepi satipi cakkhussa rahe abadhirattā sotassa raho natthī’’ti gaṇṭhipadakārānaṃ adhippāyo. Yathā pana nipajjitvā niddāyanto andho viya kiñci na passatīti cakkhussa raho sambhavati, tathā badhiro viya kiñci saddaṃ na suṇātīti sotassa rahopi sambhavatīti sakkā vattuṃ. Aṭṭhakathāyañca ṭhito vā nisinno vāti ettakameva vuttaṃ, paṭhamasikkhāpade viya ‘‘nipajjitvā niddāyantopi anāpattiṃ na karotī’’ti idaṃ pana na vuttaṃ, tasmā vīmaṃsitvā yathā na virujjhati, tathā gahetabbaṃ.
因身体接触而作盲者，因粗恶语言而作聋者。耳朵十二肘处为耳孔所在处，故称“耳孔应对十二肘处剖开”，表明耳孔处应当明朗。从此处坐落十二肘外，则不会犯过失，且即使眼睛虽瞎，但耳孔不闭，耳孔不隐蔽时，此处无过失。入睡昏迷时，询问此三种处的定义。谓“入睡即入定，三处皆闭”，故入睡时眼孔闭合、聋不可闻，耳孔隐蔽不存在。然入睡如盲，非完全不能见，故有穴位即眼孔之明暗之差异，耳孔之隐现亦然。袒护藏相性者则以此为由不生过失。中文释文对入睡与觉醒时自然关闭、无过失作详细说明。初戒中谓“即使入睡定静亦不生过失”。此节未明言此义，故当审慎考虑结合本文意涵。
Sotassa rahasseva idhādhippetattā ‘‘badhiro pana cakkhumāpī’’ti vuttaṃ. Andhassa appaṭicchannampi paṭicchannapakkhaṃ bhajatīti paṭhamasikkhāpadassa visayattā vuttaṃ ‘‘andho vā abadhiropi na karotī’’ti. Yatheva hi tattha apihitakavāṭassa gabbhassa anto samīpepi ṭhito andho anāpattiṃ na karoti, evamayampīti daṭṭhabbaṃ. Ubhayatthāpīti dvīsupi aniyatesu. Yasmā dvīhi sikkhāpadehi udāyittheraṃ ārabbha visuṃ paññattā kāci āpatti nāma natthi, tasmā tassa tassa sikkhāpadassa ādikammike sandhāya ādikammikānaṃ anāpatti vuttā. Upanandattherādayo hi raho nisajjādīnaṃ ādikammikā. Bhagavatā pana paṭhamaṃ paññattasikkhāpadāniyeva gahetvā upanandavatthusmiṃ aniyatakkamo dassito. Yadi imehi sikkhāpadehi visuṃ paññattā āpatti nāma natthi, atha kasmā bhagavatā aniyatadvayaṃ paññattanti? Evarūpāyapi upāsikāya vuccamāno paṭijānamānoyeva āpattiyā kāretabbo, na appaṭijānamānoti dassentena bhagavatā yāya kāyaci āpattiyā yena kenaci codite paṭiññātakaraṇaṃyeva daḷhaṃ katvā vinayavinicchayalakkhaṇaṃ ṭhapitaṃ. Atha bhikkhunīnaṃ aniyataṃ kasmā na vuttanti? Idameva lakkhaṇaṃ sabbattha anugatanti na vuttaṃ.
耳孔隐蔽状况亦属覆盖之意，故出现“眼盲者虽眼瞎亦属覆盖者”，故初级戒律针对此处明定“盲与聋”二者。譬如母胎中孩儿身处隐蔽之处，虽为盲者亦不生过失，故能以此明了示现。两者之义为二不定。因两支初级戒律皆未生诸过失，故在实施初级戒律时，亦免除这类不明的过失。上座长老伍波难德等为秘密聚合戒之创立者。世尊采择初级戒律公认无过失之事例，授予伍波难德长老不确切犯戒的界限。若这些戒律均无明确过失，何以世尊言不定之二？因女性在此受戒者亦被涵摄于内，承受相同过失，非不知而违犯，世尊借此示之固执与严格戒律法规。女性受戒不定亦未明言，但此戒则普遍适用。
Dutiyaaniyatasikkhāpadavaṇṇanā niṭṭhitā. · 第二不定学处解释完毕。
Iti samantapāsādikāya vinayaṭṭhakathāya sāratthadīpaniyaṃ · 如此，在《普端严》律注的《显明精义》中
Aniyatavaṇṇanā niṭṭhitā. · 不定法的注释已结束。