Uposathādipucchāvissajjanā · 伍波萨他等问答义注
Uposathādipucchāvissajjanā伍波萨他等问答
§332
332. ‘‘Uposathakammassa ko ādī’’tiādīnaṃ pucchānaṃ vissajjane sāmaggī ādīti ‘‘uposathaṃ karissāmā’’ti sīmaṃ sodhetvā chandapārisuddhiṃ āharitvā sannipatitānaṃ kāyasāmaggī ādi. Kiriyā majjheti pubbakiccaṃ katvā pātimokkhaosāraṇakiriyā majjhe. Niṭṭhānaṃ pariyosānanti ‘‘tattha sabbeheva samaggehi sammodamānehi avivadamānehi sikkhitabba’’nti idaṃ pātimokkhaniṭṭhānaṃ pariyosānaṃ. Pavāraṇākammassa sāmaggī ādīti ‘‘pavāraṇaṃ karissāmā’’ti sīmaṃ sodhetvā chandapavāraṇaṃ āharitvā sannipatitānaṃ kāyasāmaggī ādi. Kiriyā majjheti pavāraṇāñatti ca pavāraṇākathā ca majjhe, saṅghanavakassa ‘‘passanto paṭikarissāmī’’ti vacanaṃ pariyosānaṃ. Tajjanīyakammādīsu vatthu nāma yena vatthunā kammāraho hoti, taṃ vatthu. Puggaloti yena taṃ vatthu kataṃ, so puggalo. Kammavācā pariyosānanti ‘‘kataṃ saṅghena itthannāmassa bhikkhuno tajjanīyakammaṃ, khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti evaṃ tassā tassā kammavācāya avasānavacanaṃ pariyosānaṃ. Sesaṃ sabbattha uttānamevāti
关于“何谓伍波萨他仪轨”等诸问，解答中谓施行伍波萨他仪规乃在此教法中共修合一之意。先设定仪轨界限，乃至以净除意乐，促使集合者身心合一等。所谓仪轨正中，是指先已行戒功，居护戒仪轨之中。所谓仪终，是谓“在此合众清净安忍，不生争辩，悉当受学”。这即伍波萨他戒终结之义。关于请罪仪轨之合一，谓“我们当行请罪”，先为确立界限，净除意乐，然后请罪仪轨中众人身心合一等。所谓仪轨正中，除请罪违犯与请罪言说等，乃至僧团律仪中“见罪即知，必当承受”之语为终结。谓违犯重罪等，所谓犯罪缘由者，能犯此罪因缘之事。谓犯此因缘之人即为该人。谓语句终结者，“此事已由僧众中某比库所作，众僧知之则免，故我禁语如此”，如是语句终结。其余部分皆以此类标题加以揭示。
Uposathādipucchāvissajjanāvaṇṇanā niṭṭhitā. · 伍波萨他等问答的注释结束。
Atthavasapakaraṇāvaṇṇanā目的缘由篇注释
§334
334. Atthavasapakaraṇe – dasa atthavasetiādīsu yaṃ vattabbaṃ taṃ paṭhamapārājikavaṇṇanāyameva vuttaṃ. Yaṃ saṅghasuṭṭhu taṃ saṅghaphāsūtiādīsu uparimaṃ uparimaṃ padaṃ heṭṭhimassa heṭṭhimassa padassa attho.
关于义理阐释篇段，此中提及“十义事”等，凡应说者，皆已于第一巴拉基咖戒犯说中陈述。所谓“僧众正确”者，是对经文中诸种词句，按从上到下、由浅入深之顺序解释其义。
Atthasataṃdhammasatantiādimhi pana yadetaṃ dasasu padesu ekekaṃ mūlaṃ katvā dasakkhattuṃ yojanāya padasataṃ vuttaṃ. Tattha pacchimassa pacchimassa padassa vasena atthasataṃ purimassa purimassa vasena dhammasataṃ veditabbaṃ. Atha vā ye dasa atthavase paṭicca tathāgatena sāvakānaṃ sikkhāpadaṃ paññattaṃ, ye pubbe paṭhamapārājikavaṇṇanāyaṃ ‘‘tattha saṅghasuṭṭhutā nāma saṅghassa suṭṭhubhāvo ‘suṭṭhu devā’ti āgataṭṭhāne viya ‘suṭṭhu bhante’ti vacanasampaṭicchanabhāvo, yo ca tathāgatassa vacanaṃ sampaṭicchati, tassa taṃ dīgharattaṃ hitāya sukhāya hoti, tasmā saṅghassa ‘suṭṭhu bhante’ti mama vacanasampaṭicchanatthaṃ paññapessāmi asampaṭicchane ādīnavaṃ sampaṭicchane ca ānisaṃsaṃ dassetvā na balakkārena abhibhavitvāti etamatthaṃ āvikaronto āha – saṅghasuṭṭhutāyā’’ti evamādinā nayena vaṇṇitā, tesaṃ idha dasakkhattuṃ āgatattā atthasataṃ tadatthajotakānañca padānaṃ vasena dhammasataṃ veditabbaṃ. Idāni atthajotakānaṃ niruttīnaṃ vasena niruttisataṃ, dhammabhūtānaṃ niruttīnaṃ vasena niruttisatanti dve niruttisatāni, atthasate ñāṇasataṃ, dhammasate ñāṇasataṃ, dvīsu niruttisatesu dve ñāṇasatānīti cattāri ñāṇasatāni ca veditabbāni.
关于义理集注，所谓“十义百事”等语，指在十处义事中各分别立基，每十乘一由延凑至百处义理。于此，后义属于后义，前义属于前义，应分别了知。又说若依诸十义处，即依如来所立弟子善戒，早先戒犯说中“此中僧团正确者，正是僧内所称‘善哉，天子！’之处。若谁唯顺如来所语，将益长久安乐。因此，为指示团体内‘善哉，天子！’之语，亦有‘非善哉’，及伤害等义理。如是示说曰‘这是团体正确义理’。以此等语中法义相续，十乘处建立信心。现今依法义灯之能照，以灯中经义等层次成百称，谓之义理百处义，语义分类称作语义千处。复有法性千处，合成共四种千处义理，应当知悉。
‘‘Atthasataṃ dhammasataṃ, dve niruttisatāni;
“义理百处，法理百处，语义双千，义理双千；
Cattāri ñāṇasatāni, atthavase pakaraṇe’’ti.
四种千处，义理章中”云。
Iti hi yaṃ vuttaṃ, idametaṃ paṭicca vuttanti.
正如所说，依此而说。
Iti samantapāsādikāya vinayasaṃvaṇṇanāya · 如是，于《普悦》律详释中，
Mahāvaggavaṇṇanā niṭṭhitā. · 《大品》注释结束。