9. Pātimokkhaṭṭhapanakkhandhakaṃ · 9. 停止巴帝摩卡篇义注
9. Pātimokkhaṭṭhapanakkhandhakaṃ9. 巴帝摩卡停止篇集
Pātimokkhuddesayācanakathā请诵巴帝摩卡之论
§383
383. Pātimokkhaṭṭhapanakkhandhake – (nandimukhiyā rattiyāti aruṇuṭṭhitakālepi hi nandimukhā viya ratti khāyati. Tenāha ‘‘nandimukhiyā rattiyā’’ti. Antopūtinti attacittasantāne kilesapūtibhāvena antopūtiṃ. Avassutanti kilesavassanavasena avassutaṃ. Kasambukajātanti ākiṇṇadosatāya saṃkiliṭṭhajātaṃ.) Yāva bāhāgahaṇāpi nāmāti ‘‘aparisuddhā ānanda parisā’’ti vacanaṃ sutvāyeva hi tena pakkamitabbaṃ siyā, evaṃ apakkamitvā yāva bāhāgahaṇāpi nāma so moghapuriso āgamessati, acchariyamidanti dasseti.
383. 在戒律设定法篇中——“nandimukhiyā rattiyāti”者，意指即便在太阳未升起之时，即夜间，亦如同雀鸟一般，夜晚亦能觅食。因此说“nandimukhiyā rattiyā”。“Antopūti”者，为心意聚集所生，即烦恼之聚集；“Avassuta”者，为烦恼如雨季般浸染之意。所谓“Kasambukajāta”者，是指因极大罪恶而浑浊生起之苦。至于“乃至至出外取食”之说，谓“一听此名为‘不净友众’”语后，当即离开，若不离，则至可能如此愚痴人一般出外取食，此即显示其异状罕见。
§384
384.Na āyatakeneva papātoti na paṭhamameva gambhīro; anupubbena gambhīroti attho. Ṭhitadhammo velaṃ nātivattatīti vīcīnaṃ osakkanakandaraṃ mariyādavelaṃ nātikkamati. Tīraṃ vāhetīti tīrato appeti; ussāretīti attho. Aññāpaṭivedhoti arahattappatti.
384.『非骤然陡深』者，谓非一开始即深；其义为渐次而深。『住法不越岸』者，谓不逾越波浪退落之界限彼岸。『推送至岸』者，谓自彼岸推送出发；其义为使之上升。『通达他之证悟』者，谓证得阿拉汉果。
§385
385.Channamativassatīti āpattiṃ āpajjitvā paṭicchādento aññaṃ navaṃ āpattiṃ āpajjati idametaṃ sandhāya vuttaṃ. Vivaṭaṃ nātivassatīti āpattiṃ āpajjitvā vivaranto aññaṃ nāpajjati idametaṃ sandhāya vuttaṃ.
385. 受缠过犯后，遮蔽他人再生新过犯者，谓已生过犯尚遮蔽，不再更加过犯，因故如是教示之。“Vivaṭaṃ nātivassatīti”者，意谓已生过犯后虽揭发，然而不复再生他过犯，亦如是启示。
Pātimokkhuddesayācanakathā niṭṭhitā. · 请诵巴帝摩卡之论已毕。
Pātimokkhasavanārahakathā应听巴帝摩卡之论
§386
386.Ṭhapitaṃhoti pātimokkhanti ettha pure vā pacchā vā ṭhapitampi aṭṭhapitaṃ hoti, khette ṭhapitameva pana ṭhapitaṃ nāma hoti. Tasmā ‘‘suṇātu me, bhante saṅgho, ajjuposatho pannaraso, yadi saṅghassa pattakallaṃ, saṅgho uposathaṃ kareyyā’’ti ettha yāva re-kāraṃ bhaṇati, tāva ṭhapetabbaṃ, idañhi khettaṃ. Yya-kāre pana vutte ṭhapentena pacchā ṭhapitaṃ nāma hoti. ‘‘Suṇātu me’’ti anāraddheyeva ṭhapentena pure ṭhapitaṃ hoti.
386. “Ṭhapitaṃhoti pātimokkhanti”者，谓戒律之设定，无论先前或后者设定，均谓已设，而于宗域中则专指“设定”本身。因此文云：“比库们，当听我言，今日为十五天解夏安居净戒之日，若比库法众有门徒，应修安居戒。”迄于复述第类别戒律之前，皆应确立戒律，谓此地即设定之处。至第五类别设定时，则谓为后设定。谓“suṇātu me”（听我言）者，设定若不迟疑，必定先为先设戒律所成。
Pātimokkhasavanārahakathā niṭṭhitā. · 应听巴帝摩卡之论已毕。
Dhammikādhammikapātimokkhaṭṭhapanakathā如法与不如法停止巴帝摩卡之论
§387
387.Amūlikāyasīlavipattiyā pātimokkhaṃ ṭhapeti akatāyāti tena puggalena sā vipatti katā vā hotu akatā vā, pātimokkhaṭṭhapanakassa saññāamūlikavasena amūlikā hoti. Katākatāyāti katañca akatañca ubhayaṃ gahetvā vuttaṃ.
387. 由根本戒律违反故障而设定戒律者，谓违犯当人已成或未成，则戒律设定乃为根本原因者。所谓“katañca akatañca ubhayaṃ gahetvā”言，即已成犯与未成犯皆得涵摄其中。
Dhammikaṃ sāmaggiṃ na upetīti kammaṃ kopetukāmatāya saṅghassa kamme karīyamāne neva āgacchati, na chandaṃ deti, sammukhībhūtova paṭikkosati, tena dukkaṭaṃ āpajjati. Iccassāpi sāpattikasseva pātimokkhaṃ ṭhapitaṃ hoti. Paccādiyatīti ‘‘puna kātabbaṃ kamma’’nti paccādiyati, tena ukkoṭanakena pācittiyaṃ āpajjati. Iccassāpi sāpattikasseva pātimokkhaṃ ṭhapitaṃ hoti.
未获法和谐者，即因欲招惹纷争之心，于修行大众事宜之时，不赴会集，亦无意愿前来，反而表现出对立行为，如此即获恶罪业之果报。即使对非法和谐者，亦同样如觉夏安居戒律所设。所谓“paccādiyatīti”者，即谓后续应当为之之事会被提起，其怨恨爆发则即犯戒律之过。即使对非法和谐者亦同如是设定戒律。
Dhammikādhammikapātimokkhaṭṭhapanakathā niṭṭhitā. · 如法与非法巴帝摩卡安立之论已毕。
Dhammikapātimokkhaṭṭhapanakathā如法巴帝摩卡安立之论
§388
388.Yehi ākārehi yehi liṅgehi yehi nimittehīti ettha maggenamaggapaṭipādanādīsu ākārādisaññā veditabbā. Tena diṭṭhena tena sutena tāya parisaṅkāyāti ettha diṭṭhañca sutañca pāḷiyaṃ āgatameva. Sace pana tehi diṭṭhasutehi parisaṅkaṃ uppādeyya, taṃ sandhāya vuttaṃ ‘‘tāya parisaṅkāyā’’ti.
388. 关于「以何种形状、以何种标记、以何种相状」等，应在此处修行正道与邪道等方面，观察并认识具体的形状等感知。因观察所见与听闻所闻，便生疑虑，即此处所谓由已见与已闻而生疑虑者。若因已见与已闻而生疑惑，则以此为根据称之为『由此疑虑』。
Dhammikapātimokkhaṭṭhapanakathā niṭṭhitā. · 如法巴帝摩卡安立之论已毕。
Attādānaaṅgakathā自取支分之论
§398
398.Attādānaṃ ādātukāmenāti ettha sāsanaṃ sodhetukāmo bhikkhu yaṃ adhikaraṇaṃ attanā ādiyati, taṃ attādānanti vuccati. Akālo imaṃ attādānaṃ ādātunti ettha rājabhayaṃ corabhayaṃ dubbhikkhabhayaṃ vassārattoti ayaṃ akālo, viparīto kālo.
398. 关于自受者（attādānaṃ）抱有欲望者，谓乎此处僧侣欲净化戒律，于所授课题亲自接受者，即称为自受。所谓不当时受此自受，是指因王法威胁、盗贼威胁、饥荒威胁、雨季等，这种不当时，称为违逆正时。
Abhūtaṃ idaṃ attādānanti asantamidaṃ, mayā adhammo vā dhammoti, dhammo vā adhammoti, avinayo vā vinayoti, vinayo vā avinayoti, dussīlo vā puggalo sīlavāti, sīlavā vā dussīloti gahitoti attho; vipariyāyena bhūtaṃ veditabbaṃ. Anatthasaṃhitaṃ idaṃ attādānanti ettha yaṃ jīvitantarāyāya vā brahmacariyantarāyāya vā saṃvattati, idaṃ anatthasaṃhitaṃ, viparītaṃ atthasaṃhitaṃ nāma.
所谓非真实之自受者，是指不安定者。我说这不合法或合法，这戒法或非法，律法或不律法，品行坏者或品行良者，均以反转乃至颠倒逻辑而观察，被视为非真。所谓无义之自受者，是指因生活困难或修行困难所发生者，即称为无义，反义自受。
Na labhissāmi sandiṭṭhe sambhatte bhikkhūti appekadā hi rājabhayādīsu evarūpā attano pakkhassa upatthambhakā bhikkhū laddhuṃ na sakkā honti, taṃ sandhāya vuttaṃ ‘‘na labhissāmī’’ti . Appekadā pana khemasubhikkhādīsu laddhuṃ sakkā honti, taṃ sandhāya ‘‘labhissāmī’’ti vuttaṃ.
“我不会得已在现法中相应之比库”者，谓甚至偶尔在王法威胁等境，不得能获得支持己方之比库。同样因有所谓威胁，反说“我必得已”，即在安稳丰饶时获得帮助。文意以上前述语境而说。
Bhavissati saṅghassa tatonidānaṃ bhaṇḍananti kosambakānaṃ viya bhaṇḍanaṃ kalaho viggaho vivādo saṅghabhedo ca bhavissatīti. Pacchāpi avippaṭisārakaraṃ bhavissatīti subhaddaṃ vuḍḍhapabbajitaṃ niggahetvā pañcasatikasaṅgītiṃ karontassa mahākassapattherasseva, dasavatthuke adhikaraṇe dasabhikkhusahassāni niggahetvā sattasatikasaṅgītiṃ karontassa āyasmato yasasseva, saṭṭhibhikkhusahassāni niggahetvā sahassikasaṅgītiṃ karontassa moggaliputtatissattherasseva ca pacchā samanussaraṇakaraṇaṃ hoti, sāsanassa ca vigatupakkilesacandimasūriyasassirikatāya saṃvattati.
将有比库僧团因纷争分裂，乃至争吵、讼案、争执、分裂齐聚等而生。之后将非侮辱性地生活，譬如尊敬的长老须跋陀（Subhadda）出家后详述五百比库共修之事，大神咖萨巴长老在十科议事中收纳一万比库，尊者耶萨长老收纳七百比库，尊者摩嘎剌那长老在三百比库收纳中更修追念，法教于此无染污地久远流传，光耀如月日。
Attādānaaṅgakathā niṭṭhitā. · 自取支分之论已毕。
Codakenapaccavekkhitabbadhammakathā举罪者应省察之法论
§399
399.Acchiddena appaṭimaṃsenātiādīsu yena gahaṭṭhapabbajitesu yo koci pahaṭo vā hoti, gihīnaṃ gaṇḍaphālanādīni vejjakammāni vā katāni, tassa kāyasamācāro upacikāhi khāyitatālapaṇṇamiva chiddo ca paṭimāsituṃ yattha katthaci gahetvā ākaḍḍhituṃ sakkuṇeyyatāya sappaṭimaṃso ca hoti, viparīto acchiddo appaṭimaṃsoti veditabboti. Vacīsamācāro pana musāvādaomasavādapesuññaamūlakānuddhaṃsanādīhi chiddo ca sappaṭimaṃso ca hoti, viparīto acchiddo appaṭimaṃso.
399. 突然断肉、非断肉等，指在家弟子中若有人携带刀斧或在家人间做伤害法事，如切断杖、菩提叶等，身体行为形态如被砍伤，断肉且成肉片，可计为断肉；反之，若非断肉即为非断肉。在言辞行为上，如以谎言、不诚实、恶意挑唆、出卖为根基根源之毁谤诽谤等，亦可划为断肉且成肉片；反之亦为非断肉、非肉片。
Mettaṃ nu kho me cittanti palibodhe chinditvā kammaṭṭhānabhāvanānuyogena adhigataṃ mettacittaṃ. Anāghātanti āghātavirahitaṃ, vikkhambhanavasena vihatāghātanti attho. Idaṃ panāvuso kattha vuttaṃ bhagavatāti idaṃ sikkhāpadaṃ katarasmiṃ nagare vuttanti attho.
我心中的慈愍心，确实是在斩断惑障且依止业处修习而获得的慈愍心。所谓不伤害者，是指远离一切杀伤；“破坏者远离伤害”，此为其义。至于“世尊于何处说过此义？”此即是指在某城某处讲授的戒律法则。
Codakenapaccavekkhitabbadhammakathā niṭṭhitā. · 举罪者应审察之法论结束。
Codakenaupaṭṭhāpetabbakathā举罪者应确立之事论。
§400
400.Kālenavakkhāmītiādīsu eko ekaṃ okāsaṃ kāretvā codento kālena vadati nāma. Saṅghamajjhagaṇamajjhasalākaggayāguaggavitakkamāḷakabhikkhācāramaggaāsanasālādīsu upaṭṭhākehi parivāritakkhaṇe vā codento akālena vadati nāma. Tacchena vadanto bhūtena vadati nāma. ‘‘Ambho mahallaka, parisāvacara, paṃsukūlika, dhammakathika, patirūpaṃ tava ida’’nti vadanto pharusena vadati nāma. Kāraṇanissitaṃ pana katvā ‘‘bhante mahallakattha, parisāvacarā, paṃsukūlikā, dhammakathikattha, patirūpaṃ tumhākaṃ ida’’nti vadanto saṇhenavadati nāma. Kāraṇanissitaṃ katvā vadanto atthasaṃhitena vadati nāma. Mettacitto vakkhāmi no dosantaroti mettacittaṃ upaṭṭhapetvā vakkhāmi, na duṭṭhacitto hutvā.
谓“时间酬答”等词，每一时机予以回应，因机而说，此谓“因时而说”。当僧团、中众、教席、聚会之处，及伺役之环绕时，亦在适当时刻说，此谓“场合因缘而说”。依实而说，即谓“因事而说”。粗厉言语责备时，诸如‘恶逆、僧侣行为不良、衣服不洁、法义错误’等，谓之“恶厉言说”。若说明原因告之诸大德曰：“尊者矣，僧团行为如何，僧众衣物如何，法说如何”等，则谓“因缘执着而说”。有因执著而说者，即言语中含义圆满。今我所说之“慈愍心”，非恶意，是以慈心而说，非恶心故。
Codakenaupaṭṭhāpetabbakathā niṭṭhitā. · 举罪者应确立之事论结束。
Codakacuditakapaṭisaṃyuttakathā举罪者与被举罪者相关论。
§401
401.Ajjhattaṃ manasikaritvāti attano citte uppādetvā. Kāruññatāti karuṇābhāvo. Iminā karuṇañca karuṇāpubbabhāgañca dasseti. Hitesitāti hitagavesanatā. Anukampitāti tena hitena saṃyojanatā. Dvīhipi mettañca mettāpubbabhāgañca dasseti. Āpattivuṭṭhānatāti āpattito vuṭṭhāpetvā suddhante patiṭṭhāpanā. Vatthuṃ codetvā sāretvā paṭiññaṃ āropetvā yathāpaṭiññāya kammakaraṇaṃ vinayapurekkhāratā nāma. Ime pañca dhammeti ye ete kāruññatātiādinā nayena vuttā, ime pañca dhamme ajjhattaṃ manasi karitvā paro codetabboti.
所谓“内心专注”，即于自身心中生起此念。所谓“慈悲”，即无慈无悲之相反。以此显现慈悲及慈悲的先行部分。所谓“利他欲”，即追求利益者。所谓“同情心”，即以所利者为缚束。双重者即慈与其先行部分也。所谓“去除过失”，即已生之过失被消除而正法得以建立。借由指出事理、调和并设以抵抗，以保持正知遣除业念，此谓安住戒律庄严。此五法，即前述慈悲等诸法，既是修心法门，应内心思惟，复对他方演说。
Sacce ca akuppe cāti vacīsacce ca akuppanatāya ca. Cuditakena hi saccañca vattabbaṃ, kopo ca na kātabbo. Neva attanā kujjhitabbo, na paro ghaṭṭetabboti attho. Sesaṃ sabbattha uttānamevāti.
“真实而不动摇”，指言辞真实且恒定不惑。因真实言说，愤怒不应生起。既不可自生瞋恚，亦不可对人行打斗。意即诸行为皆当以宽容忍让为先。
Codakacuditakapaṭisaṃyuttakathā niṭṭhitā. · 举罪者与被举罪者相关论结束。
Pātimokkhaṭṭhapanakkhandhakavaṇṇanā niṭṭhitā. · 巴帝摩卡停止篇集的注释结束。