12. Sattasatikakkhandhakaṃ · 12. 七百篇义注
12. Sattasatikakkhandhakaṃ十二、七百人篇集
Dasavatthukathā十事论
§446
446. Sattasatikakkhandhake – bhikkhaggenāti bhikkhuaggena, bhikkhū gaṇetvā tattake paṭivīse ṭhapesunti attho. Mahiyāti himapātasamaye himavalāhakā.
第四百四十六条 七百法中篇——所谓比库盟者，是谓由比库盟集体统一约定，依此教法制度设立其意旨。在冰雪堕落之际，谓之冰雪雨。
§447
447.Avijjānivuṭāti avijjāpaṭicchannā . Posāti purisā. Piyarūpaṃ abhinandanti patthentīti piyarūpābhinandino. Aviddasūti avijānantā. Rāgarajehi sarajā. Magasadisāti magā. Saha nettiyāti sanettikā. Vaḍḍhenti kaṭasinti punappunaṃ kaḷevaraṃ nikkhipamānā bhūmiṃ vaḍḍhenti. Evaṃ vaḍḍhentāva ghoraṃ ādiyanti punabbhavaṃ.
第四百四十七条 无明消除者，是谓无明已被遮蔽。滋养者是指人。喜爱美好者谓恋爱美好而欣乐之人。无知者谓不知晓者。心欲火龙者谓如火焰之贪欲之根。道路相者即为道路。及陪同者谓随伴者。渐增者谓恶行反复增长，形体虽临于大地，亦不断增长恶业。如是增长者，导致可怖之苦，复演轮回。
§454
454.Pāpakaṃ no āvuso katanti āvuso amhehi pāpakaṃ katanti attho.
第四百五十四条 朋友们，恶行非由他人所造，朋友们，恶行由我们自己所造，意即恶行之归责在己。
§455
455.Katamena tvaṃ bhūmi vihārenāti ettha bhūmīti piyavacanametaṃ. Piyaṃ vattukāmo kira āyasmā sabbakāmī navake bhikkhū evaṃ āmanteti. Kullakavihārenāti uttānavihārena.
第四百五十五条 所谓你于土地栖居，意即此处谓土地。此有爱敬之言。尊者普遍渴望维持众欲，若新来比库，则如此告知。所谓部族居处，实为高地居所。
§457
457.Sāvatthiyā suttavibhaṅgeti kathaṃ suttavibhaṅge paṭikkhittaṃ hoti? Tatra hi ‘‘sannidhi nāma ajja paṭiggahitaṃ aparajjū’’ti vatvā puna ‘‘sannidhikārake asannidhikārakasaññī khādanīyaṃ vā bhojanīyaṃ vā khādati vā bhuñjati vā āpatti pācittiyassā’’ti āpattiṃ vadantena paṭikkhittaṃ hoti. Tatreke maññanti ‘‘yo pana bhikkhu sannidhikārakaṃ khādanīyaṃ vā bhojanīyaṃ vā’’ti hi vuttaṃ, idañca loṇaṃ nāma yāvajīvikattā sannidhibhāvaṃ nāpajjati. Yampi aloṇakaṃ āmisaṃ paṭiggahetvā tena saddhiṃ paribhuñjati, taṃ tadahupaṭiggahitameva, tasmā ‘‘‘yāvakālikena, bhikkhave, yāvajīvikaṃ tadahupaṭiggahitaṃ kāle kappati, vikāle na kappatī’ti vacanato dukkaṭenettha bhavitabba’’nti. Te vattabbā – ‘‘tumhākaṃ matena dukkaṭenapi na bhavitabbaṃ, na hi ettha yāvajīvikaṃ tadahupaṭiggahitaṃ, yāvakālikameva tadahupaṭiggahitaṃ , na ca taṃ vikāle paribhuttaṃ. Yadi vā ‘‘vikāle na kappatī’’ti vacanena tumhe dukkaṭaṃ maññetha, yāvajīvikamissaṃ yāvakālikaṃ vikāle bhuñjantassa vikālabhojanapācittiyaṃ na bhaveyya. Tasmā na byañjanamattaṃ gahetabbaṃ, attho upaparikkhitabbo.
第四百五十七条 闻沙伐提之律制，其如何被禁止？盖谓已言‘现今所持乃未犯过’，又复言‘持守处所之人，若食用食物则犯小戒’者，被谓为违犯。有人以为‘比库若食用持守处所之食物，’此乃盐，于世间生计无伤害。若以无盐食物受持，且同用之，则谓此乃受持，故言‘比库于法定期限内，依法受持，逾期则不受持’，说此恶非当为。应当说‘依我之见，恶非当作，因法定期限内受持生效，逾期则不生效，故非违戒。若以‘不在期限生效’之说生恶念，于法定期限内食受之人则无过失。故不可单凭字义妄加判断，须了达其深义。'
Ayañhettha attho – yāvakālikena yāvajīvikaṃ tadahupaṭiggahitaṃ yadi sambhinnarasaṃ hoti, yāvakālikagatikameva hoti. Tasmā ‘‘yo pana bhikkhu vikāle khādanīyaṃ vā bhojanīyaṃ vā’’ti iminā sikkhāpadena kāle kappati, vikāle na kappati. Na idha ‘‘na kappatī’’ti vacanamattenettha dukkaṭaṃ hoti. Yatheva yāvajīvikaṃ tadahupaṭiggahitaṃ yāvakālikena sambhinnarasaṃ vikāle na kappati, vikālabhojanapācittiyāvahaṃ hoti. Evaṃ ajja paṭiggahitampi aparajju yāvakālikena sambhinnarasaṃ na kappati, sannidhibhojanapācittiyāvahaṃ hoti. Taṃ ‘‘sannidhikataṃ ida’’nti ajānantopi na muccati. Vuttañhetaṃ – ‘‘sannidhikārake asannidhikārakasaññī khādanīyaṃ vā bhojanīyaṃ vā khādati vā bhuñjati vā āpatti pācittiyassā’’ti. Tasmā ‘‘kattha paṭikkhitta’’nti imissā pucchāya ‘‘parisuddhamidaṃ byākaraṇaṃ sāvatthiyā suttavibhaṅge’’ti.
此处意即——若法定期限内所受持之物味俱全，则法定期限生效。故‘比库若于期限后食用持守之食物，则谓叛戒’，此并非单就‘不生效’一语所谓之恶。正如法定期限内持有味全之食物，逾期则不生效者，亦引发食用期限后食物犯戒之罪。今者虽言今日受持且未犯过，若法定期限内味全且未生效，则为食用守所犯戒之罪。即便不知此理，亦不能免罪。如证言谓‘持守处所者食用处所外所食均犯戒’，是也。故问‘何处禁止’，对此复答曰‘此为沙伐提律之纯正注疏’。
Rājagahe uposathasaṃyutteti idaṃ ‘‘na bhikkhave ekasmiṃ āvāse dve uposathāgārāni sammannitabbāni; yo sammanneyya, āpatti dukkaṭassā’’ti etaṃ sandhāya vuttaṃ. Vinayātisāre dukkaṭanti ‘‘na bhikkhave ekasmiṃ āvāse dve uposathāgārāni sammannitabbānī’’ti etassa vinayassa atisāre dukkaṭaṃ. Campeyyake vinayavatthusminti idaṃ ‘‘adhammena ce bhikkhave vaggakammaṃ, akammaṃ na ca karaṇīya’’nti evamādiṃ katvā campeyyakkhandhake āgataṃ vinayavatthuṃ sandhāya vuttaṃ.
『在王舍城有关伍波萨他的教法中』，有言『比库们，在同一住处中不应设置两处伍波萨他聚座；若有人设置，犯大恶罪』，此乃因这教法而说。于律藏总义中，所谓大恶罪者即为『比库们，绝不可在同一住处设两处伍波萨他聚座』，此言正合律藏总义中的大恶罪。于僧侣律律篇《晋升部》经文中亦有论述，谓『比库们，若行比类不正之事，或不应行之事』，如是说，旨在解释《晋升部》律典之条文内涵。
Ekaccokappatīti idaṃ dhammikaṃ āciṇṇaṃ sandhāya vuttaṃ. Chedanake pācittiyanti suttavibhaṅge hi ‘‘nisīdanaṃ nāma sadasaṃ vuccatī’’ti āgataṃ, tasmā dvinnaṃ sugatavidatthīnaṃ upari dasāyeva vidatthimattā labbhati. Dasāya vinā taṃ pamāṇaṃ karontassa idaṃ āgatameva hoti – ‘‘taṃ atikkāmayato chedanakaṃ pācittiya’’nti. Tasmā ‘‘kiṃ āpajjatī’’ti puṭṭho ‘‘chedanake pācittiya’’nti āha. Chedanakasikkhāpade vuttapācittiyaṃ āpajjatīti attho. Sesaṃ sabbattha uttānamevāti.
关于某些法令时限的规定，是为维护教法的持守而设。于戒断章的巴吉帝亚中，有谓『坐具即为会众之座』之义。故对于两位圣者的以上法令，在十日之内有其确定之实义。若超过此限，乃构成戒断之巴吉帝亚。于是有人问：『何为过失？』对此戒断法令回答：『谓之戒断巴吉帝亚者是座位过失也』。戒断法之意旨为除去一切过失，唯其正名突出无误。
Dasavatthukathā niṭṭhitā. · 十事论结束。
Samantapāsādikāya vinayasaṃvaṇṇanāya · 《普悦》律注中
Sattasatikakkhandhakavaṇṇanā niṭṭhitā. · 七百人篇集注释结束。
Dvivaggasaṅgahā vuttā, dvāvīsatipabhedanā;
云：设有两大品类聚集，分为二十种差别。
Khandhakā sāsane pañcakkhandhadukkhappahāyino.
于律篇典籍教法中，五种取灭诸苦之成分。
Yā tesaṃ vaṇṇanā esā, antarāyaṃ vinā yathā;
所述之法品描述如下，无障碍地依此如实奉行；
Siddhā sijjhantu kalyāṇā, evaṃ āsāpi pāṇinanti.
美善法得成就，诸持戒比库为之欢喜。
Cūḷavagga-aṭṭhakathā niṭṭhitā. · 《小品》注疏结束。