1. Pārājikakaṇḍaṃ (bhikkhunīvibhaṅgavaṇṇanā)
1. Pārājikakaṇḍaṃ (bhikkhunīvibhaṅgavaṇṇanā)一、巴拉基咖篇集（比库尼分别解释）
1. Paṭhamapārājikasikkhāpadavaṇṇanā一、第一巴拉基咖学处解释
§656
656. Bhikkhunīvibhaṅge yoti yo bhikkhunīnaṃ vibhaṅgo. Migāranattāti majjhapadalopenetaṃ vuttanti āha ‘‘migāramātuyā pana nattā hotī’’ti. Migāramātāti visākhāyetaṃ adhivacanaṃ. Navakammādhiṭṭhāyikanti navakammasaṃvidhāyikaṃ. Byañjanānaṃ paṭivijjhitabbo ākāro nātigambhīro, yathāsutaṃ dhāraṇameva tattha karaṇīyanti satiyā byāpāro adhiko, paññā tattha guṇībhūtāti vuttaṃ ‘‘satipubbaṅgamāya paññāyā’’ti. Sati pubbaṅgamā etissāti satipubbaṅgamā. Pubbaṅgamatā cettha padhānabhāvo ‘‘manopubbaṅgamā’’tiādīsu viya. Atthaggahaṇe pana paññāya byāpāro adhiko paṭivijjhitabbassa atthassa atigambhīrattāti āha ‘‘paññāpubbaṅgamāya satiyā’’ti. Ālasiyavirahitāti kosajjarahitā. Yathā aññā kusītā nisinnaṭṭhāne nisinnāva honti, ṭhitaṭṭhāne ṭhitāva, evaṃ ahutvā vipphārikena cittena sabbakiccaṃ nipphādeti.
656. 关于比库尼戒律违犯法之解释，所谓比库尼之违犯，仅指比库尼僧团中发生的违犯行为。‘Migāranatta’一词，在中部本中被省略，以‘migāramātuyā’（“如母鹿般的姊妹”）一语来表示其意。‘Migāramātu’即指维萨卡（维萨迦尊女）的称谓。‘Navakammādhiṭṭhāyi’意为新的戒律执行者，应理解为新的戒律组织者。分析词义时，应回避形态过于深奥复杂的表达，应以简单明了之词形承载义理，如听说者即应运用。此处所论的‘sati’（念）因其致用广泛，为中心词，故押念之功德甚深，故有“念先行于慧”的说法。所谓‘念先行’即‘念为前导’。本经文中‘念为前导者’主要强调‘心为前导’，如同‘心为前行者’等。然义理阐述中应以慧之功德为重，故云“慧为念之前导”。“远离懒惰”即指消除慵懒状态。如同其他行为者离开安逸之地，不在安坐处安坐，亦当于站立处站立，离闲散散漫之心，乃能坚强无畏专注，广泛驱除内心之妄念，彻底断除一切妨碍事宜。
Sabbā bhikkhuniyo satthuladdhūpasampadā saṅghato laddhūpasampadāti duvidhā. Garudhammapaaggahaṇena hi laddhūpasampadā mahāpajāpatigotamī satthusantikāva laddhūpasampadattā satthuladdhūpasampadā nāma. Sesā sabbāpi saṅghato laddhūpasampadā. Tāpi ekatoupasampannā ubhatoupasampannāti duvidhā. Tattha yā tā mahāpajāpatigotamiyā saddhiṃ nikkhantā pañcasatā sākiyāniyo, tā ekatoupasampannā bhikkhusaṅghato eva laddhūpasampadattā, itarā ubhatoupasampannā ubhatosaṅghe upasampannattā. Ehibhikkhunībhāvena upasampannā pana bhikkhuniyo na santi tāsaṃ tathā upasampadāya abhāvato. Yadi evaṃ ‘‘ehi bhikkhunī’’ti idha kasmā vuttanti? Desanāya sotapatitabhāvato. Ayañhi sotapatitatā nāma katthaci labbhamānassapi aggahaṇena hoti, yathā abhidhamme manodhātuniddese (dha. sa. 160-161) labbhamānampi jhānaṅgaṃ pañcaviññāṇasote patitāya na uddhaṭaṃ katthaci desanāya asambhavato, yathā tattheva vatthuniddese (dha. sa. 984 ādayo) hadayavatthu. Katthaci alabbhamānassapi gahaṇavasena yathāṭhitakappīniddese. Yathāha –
所有比库尼的僧团合法受戒（‘laddhūpasampadā’）有二种形式。依《崇高法》所言，大摩伽陀摩比库尼族众，曾以世尊加持而得合法受戒，为“受世尊加持之合戒”称谓。其他皆是从僧团而得合戒，统称为僧团合戒。此中又分为一种单一团体受戒者与两团均得戒者两类。其中曾与大摩伽陀摩共同出家的五百比库尼，属于单一团体合戒者，受戒仅限于比库尼僧团。其余双重受戒者，则既受比库独立团体戒，亦受比库尼团体戒。就此比库尼身份而言，能受戒之比库尼尚无，因其不具完全受戒之因缘。若问为何称‘此比库尼’，其因在于听闻受戒之条件。所谓听闻受戒条件，乃指某处于此戒受持之时机虽得，然其在法义层面或先前之入禅根本功德尚未具足。犹如《阿毗达摩心法讲解》（dha. sa. 160-161）中所言，即使具足禅定五识根，然未曾充分成就正见，无法传授教法。如《阿毗达摩根本义》（dha. sa. 984 ādayo）所述，心为法界根本。虽具禅定功德，然而若根本意未具，亦难承受正法。如《塔提他经》述及初入禅门时之情形。
‘‘Katamo ca puggalo ṭhitakappī? Ayañca puggalo sotāpattiphalasacchikiriyāya paṭipanno assa, kappassa ca uḍḍayhanavelā assa, neva tāva kappo uḍḍayheyya, yāvāyaṃ puggalo na sotāpattiphalaṃ sacchikareyyā’’ti (pu. pa. 17).
“如何辨别坚固者？所谓此人于得见初果之正法时，仍处于烦恼升起之最盛时期，其烦恼虽深猛然终将消失。直至此人亲证得见初果涅槃，烦恼方断绝。”（见《中部品说》第17节）
Evamidhāpi alabbhamānagahaṇavasena veditabbaṃ. Parikappavacanañhetaṃ ‘‘sace bhagavā bhikkhunībhāvayogyaṃ kañci mātugāmaṃ ‘ehi bhikkhunī’ti vadeyya, evaṃ bhikkhunībhāvo siyā’’ti.
以此类比，尚未得坚固功德者，亦可藉此观知。就预示而言，若世尊曾言某妇女应获比库尼之身份，必为其具备得比库尼果德之因缘，则此妇女即得比库尼之位。
Kasmā pana bhagavā evaṃ na kathesīti? Tathā katādhikārānaṃ abhāvato. Ye pana ‘‘anāsannāsannihitabhāvato’’ti kāraṇaṃ vatvā ‘‘bhikkhū eva hi satthu āsannacārino sadā sannihitā ca honti, tasmā te eva ‘ehibhikkhū’ti vattabbataṃ arahanti, na bhikkhuniyo’’ti vadanti, taṃ tesaṃ matimattaṃ satthu āsannadūrabhāvassa bhabbābhabbabhāvasiddhattā. Vuttañhetaṃ bhagavatā –
为何世尊不这样言？由缺乏权限所致。谓诸人言“因其未近于坚固之故，唯有比库众常处于世尊附近，实为世尊之近侍，故称‘此比库’。”此乃以与世尊距离远近粗浅判断而生。对此，世尊昔有言曰——
‘‘Saṅghāṭikaṇṇe cepi me, bhikkhave, bhikkhu gahetvā piṭṭhito piṭṭhito anubandho assa pāde pādaṃ nikkhipanto, so ca hoti abhijjhālu kāmesu tibbasārāgo byāpannacitto paduṭṭhamanasaṅkappo muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo, atha kho so ārakāva mayhaṃ, ahañca tassa. Taṃ kissa hetu? Dhammañhi so, bhikkhave, bhikkhu na passati, dhammaṃ apassanto na maṃ passati. Yojanasate cepi so, bhikkhave, bhikkhu vihareyya, so ca hoti anabhijjhālu kāmesu na tibbasārāgo abyāpannacitto appaduṭṭhamanasaṅkappo upaṭṭhitassati sampajāno samāhito ekaggacitto saṃvutindriyo, atha kho so santikeva mayhaṃ, ahañca tassa. Taṃ kissa hetu? Dhammañhi so, bhikkhave, bhikkhu passati, dhammaṃ passanto maṃ passatī’’ti (itivu. 92).
‘即使比库身穿袈裟，背负众多法器，脚步缓行而彼此贴近，只因沉迷于欲界烦恼，内心被贪欲强烈困扰，妄念错乱，清明及专注无存，实为内心昏乱，心神分散，感官失职。此时彼比库虽处于我侧，我亦心有不悦。何故？彼不见如实法故。见法不明，亦不见我。即便行走百里，彼仍染有贪欲，不成清净；但若彼见法明觉，则无贪欲、无烦恼，心念清明，专注一境，感官受制，彼即临近我侧，我亦心悦。为何？彼见法明，见法者必见我。’（见《中部毗婆沙》92经）
Tasmā akāraṇaṃ desato satthu āsannānāsannatā. Akatādhikāratāya pana bhikkhunīnaṃ ehibhikkhunūpasampadāya ayogyatā veditabbā.
因此，应当知晓，圣者宣说无因缘之义是缘近缘远的。然对于比库尼这边的比库受戒而言，因其无受戒资格，应当明了其不适宜性。
Yadi evaṃ yaṃ taṃ therīgāthāsu bhaddāya kuṇḍalakesāya vuttaṃ –
如果确实如那些长老女比库颂歌中对尊贵形象发髻者所说——
‘‘Nihacca jāṇuṃ vanditvā, sammukhā añjaliṃ akaṃ;
『屈膝拜下，合掌正面，』
Ehi bhaddeti maṃ avaca, sā me āsūpasampadā’’ti. (therīgā. 109);
『来吧，尊贵者啊』，她对我说，这是我的受戒邀请。」（比库尼颂歌．第109首）
Tathā apadānepi –
如此，在『功德事迹』中亦有记载——
‘‘Āyācito tadā āha, ehi bhaddeti nāyako;
『当时他未曾求请，领袖反而说，来吧，尊贵者；』
Tadāhaṃ upasampannā, parittaṃ toyamaddasa’’nti. (apa. therī 2.3.44);
当时我已具足上座戒，见护身饮水。
Taṃ kathanti? Nayidaṃ ehibhikkhunībhāvena upasampadaṃ sandhāya vuttaṃ, upasampadāya pana hetubhāvato ‘‘yā satthu āṇatti, sā me āsūpasampadā’’ti vuttā. Tathā hi vuttaṃ aṭṭhakathāyaṃ (therīgā. aṭṭha. 111) ‘‘ehi bhadde bhikkhunupassayaṃ gantvā bhikkhunīnaṃ santike pabbaja upasampajjassūti maṃ avaca āṇāpesi, sā satthu āṇā mayhaṃ upasampadāya kāraṇattā upasampadā āsi ahosī’’ti. Apadānagāthāyampi evameva attho gahetabbo. Tasmā bhikkhunīnaṃ ehibhikkhunūpasampadā natthiyevāti niṭṭhamettha gantabbaṃ. Yathā cetaṃ sotapatitavasena ‘‘ehi bhikkhunī’’ti vuttaṃ, evaṃ ‘‘tīhi saraṇagamanehi upasampannāti bhikkhunī’’ti idampi sotapatitavaseneva vuttanti daṭṭhabbaṃ saraṇagamanūpasampadāyapi bhikkhunīnaṃ asambhavato.
诸人问：这是真的吗？不是。此说乃针对此处女比库尼的具足上座戒而说。因具足上座戒之因故，有言“那是尊者的上座戒，是我具足上座戒。”注疏中确有此说：「善知女比库尼比库尼集处，来请教我应当具足上座戒，彼告我这是尊者具足之因，我方证得上座戒。」阿巴南歌谣中亦有此义。故女比库尼没有现成的此处女比库戒，应以此了结。如同经中示以声闻初果，以「来，比库，如尊律西」等语示现戒，亦应如声闻初果示范，女比库尼具足依止上座戒亦不可能抵触。」
§659
659. Bhikkhuvibhaṅge ‘‘kāyasaṃsaggaṃ sādiyeyyā’’ti avatvā ‘‘samāpajjeyyā’’ti vuttattā ‘‘bhikkhu āpattiyā na kāretabbo’’ti vuttaṃ. Tabbahulanayenāti kiriyāsamuṭṭhānasseva bahulabhāvato. Dissati hi tabbahulanayena tabbohāro yathā ‘‘brāhmaṇagāmo’’ti. Brāhmaṇagāmepi hi antamaso rajakādīni pañca kulāni santi. Sāti kiriyāsamuṭṭhānatā.
第659条 比库律分中述及：「‘应断除身之染污’」并称「‘应进入圣境界’」，此说意为“比库因越律不应行此事”，谓法多为重复，故举此为例。此反复指“婆罗门乡”。婆罗门乡中有五大世族，此乃行为多样之故。
§662
662.Tathevāti kāyasaṃsaggarāgena avassutoyevāti attho. Sesamettha uttānameva.
第662条 同样，此处身之染污因剩余污泥而得名。完整义见上文。
Paṭhamapārājikasikkhāpadavaṇṇanā niṭṭhitā. · 第一巴拉基咖学处解释完毕。
2. Dutiyapārājikasikkhāpadavaṇṇanā二、第二巴拉基咖学处解释
§666
666. Dutiye ‘‘kissa pana tvaṃ ayye jānaṃ pārājikaṃ dhammaṃ ajjhāpanna’’nti vacanato ‘‘uddiṭṭhā kho ayyāyo aṭṭha pārājikā dhammā’’tiādivacanato ca bhikkhunīvibhaṅgaṃ patvā sādhāraṇāni sikkhāpadāni bhikkhūnaṃ uppannavatthusmiṃyeva ‘‘yā pana bhikkhunī chandaso methunaṃ dhammaṃ paṭiseveyya, antamaso tiracchānagatenapi, pārājikā hoti asaṃvāsā’’tiādinā nayena savisesampi avisesampi mātikaṃ ṭhapetvā anukkamena padabhājanaṃ āpattibhedaṃ tikacchedaṃ anāpattivārañca anavasesaṃ vatvā vitthāresi. Saṅgītikārakehi pana asādhāraṇapaññattiyoyeva idha vitthāritāti veditabbā.
第666条 第二条中「为何阿耆尼女士难以体认巴拉基戒」句中，引用「八重巴拉基戒初现」之语述女比库尼律分，讲解普遍比库尼戒律中生起的法则。又特论及欲求淫欲之戒律，包括恶道身也有犯巴拉基戒之法，如此种种，于戒律表中纯熟敷陈，详尽声明不共之戒律过失及相应罪过、三级断除、无过失等事项。此于配合律师组织详述不共条文义理，必须予以识别。
Atha uparimesu dvīsu apaññattesu aṭṭhannaṃ pārājikānaṃ aññataranti idaṃ vacanaṃ na yujjatīti āha ‘‘idañca pārājikaṃ pacchā paññatta’’ntiādi. Yadi evaṃ imasmiṃ okāse kasmā ṭhapitanti āha ‘‘purimena pana saddhiṃ yugaḷattā’’tiādi, purimena saddhiṃ ekasambandhabhāvato idha vuttanti adhippāyo. ‘‘Aṭṭhannaṃ pārājikānaṃ aññatara’’nti vacanato ca vajjapaṭicchādikaṃ yā paṭicchādeti, sāpi vajjapaṭicchādikāyevāti daṭṭhabbaṃ. Kiñcāpi vajjapaṭicchādanaṃ pemavasena hoti, tathāpi sikkhāpadavītikkamacittaṃ domanassitameva hotīti katvā ‘‘dukkhavedana’’nti vuttaṃ. Sesamettha uttānameva.
随后于两类未定条文中，八重巴拉基戒中某些细节称“不可用此语”，谓“此亦为之后戒文”。若问「作何于此时设立」则答曰「乃旧时依据二合一联系所设」。此处所言“八重巴拉基戒某些细节”参涉违反戒律应忍辱问题，亦属此违规忍法。戒业扰乱常伴痛苦感受，故注释有言“苦受”。完整义见上文。
Dutiyapārājikasikkhāpadavaṇṇanā niṭṭhitā. · 第二巴拉基咖学处解释完毕。
§668
668. Tatiyaṃ uttānatthameva.
第六百六十八条。第三条讲的是所谓的正高级。
4. Catutthapārājikasikkhāpadavaṇṇanā四、第四巴拉基咖学处解释
§675
675. Catutthe lokassādamittasanthavavasenāti lokassādasaṅkhātassa mittasanthavassa vasena. Vuttamevatthaṃ pariyāyantarena vibhāvetuṃ ‘‘kāyasaṃsaggarāgenā’’ti vuttaṃ.
第六百七十五条。第四条中，‘以世俗曰恶之所成持有为依止’者，意指为世俗所称之恶的持有的依止。应当用同义替换加以细分讲解，即‘以身缠恋之贪难舍为依止’的说法。
Tissitthiyo methunaṃ taṃ na seveti (pari. aṭṭha. 481) yā tisso itthiyo vuttā, tāsupi yaṃ taṃ methunaṃ nāma, taṃ na sevati. Tayo puriseti tayo purisepi upagantvā methunaṃ na sevati. Tayo ca anariyapaṇḍaketi ubhatobyañjanasaṅkhāte tayo anariye, tayo ca paṇḍaketi imepi cha jane upagantvā methunaṃ na sevati. Na cācare methunaṃ byañjanasminti anulomapārājikavasenapi attano nimitte methunaṃ nācarati. Chejjaṃ siyā methunadhammapaccayāti siyā methunadhammapaccayā pārājikanti ayaṃ pañho aṭṭhavatthukaṃva sandhāya vutto. Tassā hi methunadhammassa pubbabhāgakāyasaṃsaggaṃ āpajjituṃ vāyamantiyā methunadhammapaccayā chejjaṃ hoti. Chedoyeva chejjaṃ.
所谓三女不与名配偶者（注释卷八百八十一），即三女为已说，所谓三女即指女性，其也不与所谓配偶同住。三男亦然，三男亦不亲近配偶。所谓三不善配偶者，即双方皆为不善之三人，且所谓三男贪者，亦同样不与配偶同住。且不从事所谓配偶行为，且不因配偶关系而行不净逆犯重戒。若可出家者，便因配偶法之缘成为可出家者。是此问题，犹如卷八所论。因配偶法，有前段缠身身行，欲亲近缠身之因缘，因配偶法缘，故应出家。出家即是真正出家。
Methunadhammassa pubbabhāgattāti iminā methunadhammassa pubbabhāgabhūto kāyasaṃsaggoyeva tattha methunadhamma-saddena vutto, na dvayaṃdvayasamāpattīti dīpeti. Vaṇṇāvaṇṇoti dvīhi sukkavissaṭṭhi vuttā. Gamanuppādananti sañcarittaṃ. Sabbapadesūti ‘‘saṅghāṭikaṇṇaggahaṇaṃ sādiyeyyā’’tiādīsu. Sesamettha uttānameva. Kāyasaṃsaggarāgo, saussāhatā, aṭṭhamassa vatthussa pūraṇanti imāni panettha tīṇi aṅgāni.
所谓配偶法之前段，即指此处配偶法之前段，具体是以身体缠恋缘为因而称，此处非谓显现两个，而是指色彩迥异。色彩迥异二义为与十足髓分而讲解。运动生起者，即行住坐卧。所谓诸处，意如‘应着僧伽衣襟’等语。剩余者，此处讲的是正高级。身体缠恋之贪欲、恼恨、及第八节品中之填充，这三个为此处所论三种成员。
Catutthapārājikasikkhāpadavaṇṇanā niṭṭhitā. · 第四巴拉基咖学处的解释完毕。
Bhikkhunīvibhaṅge pārājikakaṇḍavaṇṇanā niṭṭhitā. · 比库尼分别中巴拉基咖篇的解释完毕。
Pārājikakaṇḍaṃ niṭṭhitaṃ. · 巴拉基咖篇完毕。