Antarapeyyālaṃ · 中间中略复注
Antarapeyyālaṃ中间的略说
Katipucchāvāravaṇṇanā几问品释义
§271
271.Veraṃmaṇatīti rāgādiveraṃ maṇati vināseti. Etāyāti viratiyā. Niyyānanti maggaṃ. Kāyapāgabbiyanti kāyapāgabbiyavasena pavattaṃ kāyaduccaritaṃ.
断恶意者，谓断除贪嗔等恶意，令其灭尽。即由此起了断之意。出离者由此得道，即证于道。身端者，谓以身心之端庄具足为缘，实践相应之恶行，名为身恶行。
§274
274.Sāraṇīyāti saritabbayuttā anussaraṇārahā addhāne atikkantepi na sammussitabbā. Mijjati siniyhati etāyāti mettā, mittabhāvo. Mettā etassa atthīti mettaṃ kāyakammaṃ, taṃ pana yasmā mettāsahagatacittasamuṭṭhānaṃ, tasmā vuttaṃ ‘‘mettacittena kataṃ kāyakamma’’nti. Āvīti pakāsaṃ. Pakāsabhāvo cettha yaṃ uddissa taṃ kāyakammaṃ karīyati, tassa sammukhabhāvatoti āha ‘‘sammukhā’’ti. Rahoti apakāsaṃ. Apakāsatā ca yaṃ uddissa taṃ kammaṃ karīyati, tassa apaccakkhabhāvatoti āha ‘‘parammukhā’’ti. Ubhayehīti navakehi therehi ca. Piyaṃ piyāyitabbaṃ karotīti piyakaraṇo. Garuṃ garuṭṭhāniyaṃ karotīti garukaraṇo. Saṅgahāyāti saṅgahavatthuvisesabhāvato sabrahmacārīnaṃ saṅgahaṇatthāya. Avivādāyāti saṅgahavatthubhāvato eva na vivādāya. Sati ca avivādahetubhūtasaṅgahakatte tesaṃ vasena sabrahmacārīnaṃ samaggabhāvo bhedābhāvo siddhoyevāti āha ‘‘samaggabhāvāyā’’tiādi.
『适宜』者，谓当守护不可违犯；尽管途中越过障碍亦不可被忧愁而废弃。『和悦』者，谓慈心、友爱之意。慈心于此意味着慈之身业。由因心中带有慈意而起身业，故称为『以慈心所为之身业』。『显现』者，指所作之身业显现出其性质，故称为『显现性』；此即所谓『现前』。『隐藏』者，谓所作之业虽不现前，但潜藏于心，故称为『隐蔽』。二者皆含于九位长老名中。『慈作』者，谓做应敬爱之事；『庄严作』者，谓做应敬重之事。『集画』者，指为集合僧众之特殊事由而作。『无争』者，因具有集画之事理故非争斗。念作缘起的无争集画者，以此为缘，僧众得成和合、无分歧，故云『为和合之缘』等。
Paggayha vacananti kevalaṃ ‘‘devo’’ti avatvā ‘‘devatthero’’ti guṇehi thirabhāvajotanaṃ paggaṇhitvā uccaṃ katvā vacanaṃ. Mamattabodhanavacanaṃ mamāyanavacanaṃ. Ekantatirokkhassa manokammassa sammukhatā nāma viññattisamuṭṭhāpanavaseneva hoti, tañca kho loke kāyakammanti pākaṭaṃ paññātaṃ hatthavikārādiṃ anāmasitvāyeva dassento ‘‘nayanāni ummīletvā’’tiādimāha. Kāmañcettha mettāsinehasiniddhānaṃ nayanānaṃ ummīlanā pasannena mukhena olokanañca mettaṃ kāyakammameva, yassa pana cittassa vasena nayanānaṃ mettāsinehasiniddhatā mukhassa ca pasannatā, taṃ sandhāya vuttaṃ ‘‘mettaṃ manokammaṃ nāmā’’ti.
称赞用语者，专称『天尊』，加上『天尊长老』等美德词而庄严高唱。唯心固守专一者，此即意识所生起之清净。世俗中身业普遍知晓，然不指名各种无明行为，仅表示其如手迹一样显现，譬如『双眼睁开』等语。此处因有爱欲及慈心为本，眼目之开合及面容和悦详观，故言其此身业为慈心身业。由心之定着于眼目上之慈心而得面容之和悦，因缘缘起如此，故称为『慈心意业』。
Imāni (dī. ni. aṭṭha. 2.141; ma. ni. aṭṭha. 1.492; a. ni. aṭṭha. 3.6.11) ca mettakāyakammādīni pāḷiyaṃ bhikkhūnaṃ vasena āgatāni gihīsupi labbhantiyeva. Bhikkhūnañhi mettacittena ācariyupajjhāyavattādiābhisamācārikadhammapūraṇaṃ mettaṃ kāyakammaṃ nāma. Sabbañca anavajjakāyakammaṃ ābhisamācārikakammantogadhamevāti veditabbaṃ. Gihīnaṃ cetiyavandanatthāya bodhivandanatthāya saṅghanimantanatthāya gamanaṃ, gāmaṃ vā piṇḍāya paviṭṭhe bhikkhū disvā paccuggamanaṃ, pattapaṭiggahaṇaṃ, āsanapaññāpanaṃ, anugamananti evamādikaṃ mettaṃ kāyakammaṃ nāma. Bhikkhūnaṃ mettacittena ācārapaññattisikkhāpana kammaṭṭhānakathana dhammadesanā paripucchana aṭṭhakathākathanavasena pavattiyamānaṃ tepiṭakampi buddhavacanaṃ mettaṃ vacīkammaṃ nāma. Gihīnaṃ ‘‘cetiyavandanatthāya gacchāma, bodhivandanatthāya gacchāma, dhammassavanaṃ karissāma, dīpamālāpupphapūjaṃ karissāma, tīṇi sucaritāni samādāya vattissāma, salākabhattādīni dassāma, vassāvāsikaṃ dassāma, ajja saṅghassa cattāro paccaye dassāma, saṅghaṃ nimantetvā khādanīyādīni saṃvidahatha, āsanāni paññapetha, pānīyaṃ upaṭṭhāpetha, saṅghaṃ paccuggantvā ānetha, paññattāsane nisīdāpetha, chandajātā ussāhajātā veyyāvaccaṃ karothā’’tiādikathanakāle mettaṃ vacīkammaṃ nāma. Bhikkhūnaṃ pātova uṭṭhāya sarīrapaṭijagganaṃ cetiyaṅgaṇavattādīni ca katvā vivittāsane nisīditvā ‘‘imasmiṃ vihāre bhikkhū sukhī hontu averā abyāpajjā’’ti cintanaṃ mettaṃ manokammaṃ nāma. Gihīnaṃ ‘‘ayyā sukhī hontu averā abyāpajjā’’ti cintanaṃ mettaṃ manokammaṃ nāma.
此等（于大毗奈耶、大念处经、增支部中）诸基于慈心之身业者，依比库心生而起，即便居家人亦得。不违戒律、受教诫、具足胜义法门，称此为慈心身业。所有纯净无亏缺之身业，无论何种均属受戒诫之身业，理应知识通达。居家人众为礼拜圣地、供养佛塔、邀请僧众、出入共行、示食及作坐具等诸种义务行为，谓之慈心身业。比库因慈心而依教奉行规约，修习戒律所说功课、问讯、经传、论述，称为慈心语业。比库起立后洗身，行走于礼拜场所中，或隐居修止静坐，发起愿愿众比库于此处安住无忧无怖祸，称为慈心意业。居家人称愿彼安乐无怨无责，吾心慈之意业，谓之慈心意业。
Lābhāti cīvarādayo laddhapaccayā. Dhammikāti kuhanādibhedaṃ micchājīvaṃ vajjetvā dhammena samena bhikkhācariyavattena uppannā. Antamaso pattapariyāpannamattampīti pacchimakoṭiyā patte pariyāpannaṃ pattassa antogataṃ dvattikaṭacchubhikkhāmattampi. Deyyaṃ dakkhiṇeyyañca appaṭivibhattaṃ katvā bhuñjatīti appaṭivibhattabhogī. Ettha hi dve paṭivibhattāni nāma āmisapaṭivibhattaṃ puggalapaṭivibhattañca. Tattha ‘‘ettakaṃ dassāmi, ettakaṃ na dassāmī’’ti evaṃ cittena vibhajanaṃ āmisapaṭivibhattaṃ nāma. ‘‘Asukassa dassāmi, asukassa na dassāmī’’ti evaṃ cittena vibhajanaṃ pana puggalapaṭivibhattaṃ nāma. Tadubhayampi akatvā yo appaṭivibhattaṃ bhuñjati, ayaṃ appaṭivibhattabhogī nāma. Tenāha ‘‘neva āmisaṃ paṭivibhajitvā bhuñjatī’’tiādi. Adātumpīti pi-saddena dātumpi vaṭṭatīti dasseti. Dānañhi nāma na kassaci nivāritaṃ, tena dussīlassapi atthikassa sati sambhave dātabbaṃ, tañca kho karuṇāyanavasena, na vattapūraṇavasena. Sāraṇīyadhammapūrakassa appaṭivibhattabhogitāya ‘‘sabbesaṃ dātabbamevā’’ti vuttaṃ. Gilānādīnaṃ pana odissakaṃ katvā dānaṃ appaṭivibhāgapakkhikaṃ ‘‘asukassa na dassāmī’’ti paṭikkhepassa abhāvato. Byatirekappadhāno hi paṭivibhāgo. Tenāha ‘‘gilānagilānupaṭṭhāka…pe… viceyya dātumpi vaṭṭatī’’ti.
所得者谓衣服等获得之缘。『合法』者，谓离非法之生活起，依正法及比库行为规范而生。『终极满具』谓契入西方净土，得终极圆满。以两种不分割分法而获食：一为饮食不分割，二为个人不分割。饮食不分割者即沙利子般，谓内心区分我授与及不授与；个人不分割者即区分我授与的主体与他者。两者皆未分割而受用者，谓之不分割享用。云云故谓“不可分别食之”。“施”者，意谓非禁止任何人施与，以慈悲之意施惠为本，非为修满法轮故施。被称为适宜法满者，不分割的享用也被称为“人人应施”。病者施与的食物，未分割贪求故，破施者批判。差别授与即反向授予。故云“若有病患人应作善护，施施无过”。
Sādhāraṇabhogīti ettha sādhāraṇabhogino idaṃ lakkhaṇaṃ – yaṃ yaṃ paṇītaṃ labhati, taṃ taṃ neva lābhena lābhaṃ nijigīsanamukhena gihīnaṃ deti attano ājīvasuddhiṃ rakkhamāno, na attanāva paribhuñjati ‘‘mayhaṃ asādhāraṇabhogitā mā hotū’’ti. Taṃ paṭiggaṇhanto ca ‘‘saṅghena sādhāraṇaṃ hotū’’ti gahetvā ghaṇṭiṃ paharitvā paribhuñjitabbaṃ saṅghasantakaṃ viya passati. Iminā ca tassa lābhassa tīsupi kālesu sādhāraṇato ṭhapanaṃ dassitaṃ. ‘‘Taṃ paṭiggaṇhanto ca saṅghena sādhāraṇaṃ hotū’’ti iminā paṭiggahaṇakālo dassito, ‘‘gahetvā…pe… passatī’’ti iminā paṭiggahitakālo. Tadubhayaṃ pana tādisena pubbabhāgena vinā na hotīti atthasiddho purimakālo. Tayidampi paṭiggahaṇato pubbevassa hoti ‘‘saṅghena sādhāraṇaṃ hotūti paṭiggahessāmī’’ti, paṭiggaṇhantassa hoti ‘‘saṅghena sādhāraṇaṃ hotūti paṭiggaṇhāmī’’ti, paṭiggahetvā hoti ‘‘saṅghena sādhāraṇaṃ hotūti paṭiggahitaṃ mayā’’ti evaṃ tilakkhaṇasampannaṃ katvā laddhalābhaṃ osānalakkhaṇaṃ avikopetvā paribhuñjanto sādhāraṇabhogī appaṭivibhattabhogī ca hoti.
所谓普遍享用者，指凡得善果者，不以所得为利欲而发起计较，守护居家人之生计清净而不自我挥霍，心中起「愿我无异于普遍享用」之念。接受者应持「以众僧为普遍所用」之信念，譬如守钟声般作息养护。此获利三时中皆得到普遍利用。所起之受纳时间与持有之时间，也分别证实存在。从前未持有此理念，今则多有持受者。持受者签订契约曰「以众僧为普遍所用，则我将承受之」。接受者曰「以众僧为普遍所用，我已受纳」；签订者曰「以众僧为普遍所用，我已签订」。此三者完备之后，方堪持有利益而不生嗔恚之心，称此为普遍享用且不分割享用之者。
Imaṃ (dī. ni. aṭṭha. 2.141; ma. ni. aṭṭha. 1.492; a. ni. aṭṭha. 3.6.11) pana sāraṇīyadhammaṃ ko pūreti, ko na pūreti? Dussīlo tāva na pūreti. Na hi tassa santakaṃ sīlavanto gaṇhanti. Parisuddhasīlo pana vattaṃ akhaṇḍento pūreti. Tatridaṃ vattaṃ – yo odissakaṃ katvā mātu vā pitu vā ācariyupajjhāyādīnaṃ vā deti, so dātabbaṃ detu, sāraṇīyadhammo panassa na hoti, palibodhajagganaṃ nāma hoti. Sāraṇīyadhammo hi muttapalibodhasseva vaṭṭati. Tena pana odissakaṃ dentena gilānagilānupaṭṭhākaāgantukagamikānañceva navapabbajitassa ca saṅghāṭipattaggahaṇaṃ ajānantassa dātabbaṃ. Etesaṃ datvā avasesaṃ therāsanato paṭṭhāya thokaṃ thokaṃ adatvā yo yattakaṃ gaṇhāti, tassa tattakaṃ dātabbaṃ. Avasiṭṭhe asati puna piṇḍāya caritvā therāsanato paṭṭhāya yaṃ yaṃ paṇītaṃ, taṃ taṃ datvā sesaṃ bhuñjitabbaṃ.
此昙摩经集（出自《增支部》、中部、阿含经等多处）中说，何谓须达涅法（在此指修行供养法）的充足与不足？品行恶劣者不称为充足，因为有品行者不接纳他们。唯有具足清净品行者，修持连续不断的行为，才能称为充足。所谓连续不断的行为，指的是：如果有人做了乞食供养后将其给母亲、父亲、老师或上师等，虽应当给与，但此供应并非须达涅法，而称为外障的生起。须达涅法如同洁净的露水滋润。由此以乞食供养所施予的长老和贫乏者、身患病者、及刚出家的新人收受袈裟等物，是应当供应的。施予这些之后，逗留在法座上的长老若分配剩余，凡是他所数得的，皆应供应给他们。剩余无存时，还应行布施乞食，以施予长老所逗留之处，给予所有具足之财物而用餐。
Ayaṃ pana sāraṇīyadhammo sāraṇīyadhammapūraṇavidhimhi susikkhitāya parisāya supūro hoti. Susikkhitāya hi parisāya yo aññato labhati, so na gaṇhāti. Aññato alabhantopi pamāṇayuttameva gaṇhāti, na atirekaṃ. Ayañca pana sāraṇīyadhammo evaṃ punappunaṃ piṇḍāya caritvā laddhaṃ laddhaṃ dentassapi dvādasahi vassehi pūrati, na tato oraṃ. Sace hi dvādasamepi vasse sāraṇīyadhammapūrako piṇḍapātapūraṃ pattaṃ āsanasālāyaṃ ṭhapetvā nahāyituṃ gacchati, saṅghatthero ca ‘‘kasseso patto’’ti vatvā ‘‘sāraṇīyadhammapūrakassā’’ti vutte ‘‘āharatha na’’nti sabbaṃ piṇḍapātaṃ vicāretvā bhuñjitvāva rittapattaṃ ṭhapeti. Atha so bhikkhu rittapattaṃ disvā ‘‘mayhaṃ anavasesetvāva paribhuñjiṃsū’’ti domanassaṃ uppādeti, sāraṇīyadhammo bhijjati, puna dvādasa vassāni pūretabbo hoti. Titthiyaparivāsasadiso hesa, sakiṃ khaṇḍe jāte puna pūretabbova. Yo pana ‘‘lābhā vata me, suladdhaṃ vata me, yassa me pattagataṃ anāpucchāva sabrahmacārino paribhuñjantī’’ti somanassaṃ janeti, tassa puṇṇo nāma hoti.
此须达涅法经过浸润须达涅法供养规定，善修之僧团即称供养完善之团体。善修的僧团，别人所得外物不被计入。即使别人得到，僧众只计入适当的补充，不计入额外供应。须达涅法经过反复乞食供养所获之物，即使分配十二年也能充盈而不缺少。倘若十二年后，供养完善者携带乞食布施残余，置于坐禅处欲洗浴，僧团长问“这是谁的残余物？”，答曰“这是供应完善者的”，僧团长说“将其收取”，分检乞食后用餐，残余铺单子。见铺单时，供养尚不充分之人生忧恐，须达涅法便被损坏，必须重新经过十二年完整供应才可恢复。此规定如同外道嘲讽，意在指出法务。若有人生起“我得益了，我得方便无难，出寺之僧众无所问，任凭他们自由用餐”之欢喜心，此人则称为富足之人。
Evaṃ pūritasāraṇīyadhammassa pana neva issā, na macchariyaṃ hoti, manussānaṃ piyo hoti sulabhapaccayo, pattagatamassa diyyamānampi na khīyati, bhājanīyabhaṇḍaṭṭhāne aggabhaṇḍaṃ labhati, bhaye vā chātake vā sampatte devatā ussukkaṃ āpajjanti.
如此充盈的须达涅法，既不生嗔恚，也无嫉妒，深为人所爱，是容易获得的方便因缘。即便供应已经给足，也不会减少，且可获得最佳的食具与供养。若遇乞食或供养困难时，诸天神仙也生起恭敬激励。
Tatrimāni vatthūni – leṇagirivāsī tissatthero kira mahākhīragāmaṃ upanissāya vasati. Paññāsamattā therā nāgadīpaṃ cetiyavandanatthāya gacchantā khīragāme piṇḍāya caritvā kiñci aladdhā nikkhamiṃsu. Thero pavisanto te disvā pucchi ‘‘laddhaṃ, bhante’’ti. Vicarimha, āvusoti. So aladdhabhāvaṃ ñatvā āha ‘‘bhante, yāvāhaṃ āgacchāmi, tāva idheva hothā’’ti . Mayaṃ, āvuso, paññāsa janā pattatemanamattampi na labhimhāti. Bhante, nevāsikā nāma paṭibalā honti, alabhantāpi bhikkhācāramaggasabhāgaṃ jānantīti. Therā āgamiṃsu. Thero gāmaṃ pāvisi. Dhurageheyeva mahāupāsikā khīrabhattaṃ sajjetvā theraṃ olokayamānā ṭhitā therassa dvāraṃ sampattasseva pattaṃ pūretvā adāsi. So taṃ ādāya therānaṃ santikaṃ gantvā ‘‘gaṇhatha, bhante’’ti saṅghattheraṃ āha. Thero ‘‘amhehi ettakehi kiñci na laddhaṃ, ayaṃ sīghameva gahetvā āgato, kiṃ nu kho’’ti sesānaṃ mukhaṃ olokesi. Thero olokanākāreneva ñatvā ‘‘bhante, dhammena samena laddho piṇḍapāto, nikkukkuccā gaṇhathā’’tiādito paṭṭhāya sabbesaṃ yāvadatthaṃ datvā attanāpi yāvadatthaṃ bhuñji. Atha naṃ bhattakiccāvasāne therā pucchiṃsu ‘‘kadā, āvuso, lokuttaradhammaṃ paṭivijjhī’’ti? Natthi me, bhante, lokuttaradhammoti. Jhānalābhīsi āvusoti? Etampi me, bhante, natthīti. Nanu, āvuso, pāṭihāriyanti? Sāraṇīyadhammo me, bhante, pūrito, tassa me pūritakālato paṭṭhāya sacepi bhikkhusatasahassaṃ hoti, pattagataṃ na khīyatīti. Sādhu sādhu sappurisa anucchavikamidaṃ tuyhanti. Idaṃ tāva pattagataṃ na khīyatīti ettha vatthu.
有三件事：居住山洞与洞林的三位长老之一，依靠大蟒村。约五十岁长老与众弟子前往那岛朝拜圣地，途径大蟒村乞食，未得物。长老入村后询问“得食否，长老？”知情者答“未得”。长老见状说：“我刚来，暂且在此。”我们这五十余人未得食甚少，长老说：“常住在此者不弱，即便未得食亦知持戒修行。”众长老进入村内。一在陋屋中的大护法女端来清米饭，看见长老，立刻盛著饭敬献。长老拿饭至众长老处说：“请接纳，大德。”僧团长言：“我们所得甚少，长老刚到，暂且接受如何？”看饭碗后说：“长老虽微知，此饭是依正法供应，勿生懈怠。”长老分赠所有符合之物与自己所持物享用。饭毕，长老问：“尊者，何时能够证入出世间法？”答曰：“无从证入。” “是得入定者否？” “也无。” “莫非是神通方便？”长老答：“须达涅法已充盈，从充盈起即便有千僧，人不当减少。”众人赞叹：“好！好！善人中无伪，此是长住之因。”此即供养不断之因缘。
Ayameva pana thero cetiyapabbate giribhaṇḍamahāpūjāya dānaṭṭhānaṃ gantvā ‘‘imasmiṃ dāne kiṃ varabhaṇḍa’’nti pucchi. Dve sāṭakā, bhanteti. Ete mayhaṃ pāpuṇissantīti. Taṃ sutvā amacco rañño ārocesi ‘‘eko daharo evaṃ vadatī’’ti. ‘‘Daharassa evaṃ cittaṃ, mahātherānaṃ pana sukhumā sāṭakā vaṭṭantī’’ti vatvā ‘‘mahātherānaṃ dassāmī’’ti ṭhapesi. Tassa bhikkhusaṅghe paṭipāṭiyā ṭhite dentassa matthake ṭhapitāpi te sāṭakā hatthaṃ nārohanti, aññeva ārohanti. Daharassa dānakāle pana hatthaṃ āruḷhā. So tassa hatthe ṭhapetvā amaccassa mukhaṃ oloketvā daharaṃ nisīdāpetvā dānaṃ datvā saṅghaṃ vissajjetvā daharassa santike nisīditvā ‘‘bhante, imaṃ dhammaṃ kadā paṭivijjhitthā’’ti āha. So pariyāyenapi asantaṃ avadanto ‘‘natthi mayhaṃ, mahārāja, lokuttaradhammo’’ti āha. Nanu, bhante, pubbeva avacutthāti. Āma mahārāja, sāraṇīyadhammapūrako ahaṃ, tassa me dhammassa pūritakālato paṭṭhāya bhājanīyaṭṭhāne aggabhaṇḍaṃ pāpuṇātīti. ‘‘Sādhu sādhu bhante, anucchavikamidaṃ tumhāka’’nti vanditvā pakkāmi. Idaṃ bhājanīyaṭṭhāne aggabhaṇḍaṃ pāpuṇātīti ettha vatthu.
此长老一次前往圣地高处山峰的供养大聚处，问：“此供养多少银币？”答曰“两百银币，尊者。”它们将归我所有。听闻此话，王的大臣责备说：“一个少年如此说。”少年答：“少年之意如此，大长老们却柔软地积累银币，欲献给大长老。”说毕，将百货集合，亲自上交王大臣，大臣看时收不上手，唯有他人拾起。少年得赠礼时，向大臣拜谢坐下，布施完毕后告辞。少年还坐于法会旁，问长老：“尊者，何时能证出世法？”答曰：“无此法。” “尊者，未得入定否？” “也无。” “莫不是神通？” 答曰：“我已充盈须达涅法，所以从充盈之时起，即便有千比库众，所藏法物亦不失去。”长老赞叹他说：“善哉！善哉！你是真正知法者。”此为供养之持续不断的缘起。
Caṇḍālatissabhayena pana bhātaragāmavāsino nāgattheriyā anārocetvāva palāyiṃsu. Therī paccūsasamaye ‘‘ati viya appanigghoso gāmo, upadhāretha tāvā’’ti daharabhikkhuniyo āha. Tā gantvā sabbesaṃ gatabhāvaṃ ñatvā āgamma theriyā ārocesuṃ. Sā sutvā ‘‘mā tumhe tesaṃ gatabhāvaṃ cintayittha, attano uddesaparipucchāyonisomanasikāresuyeva yogaṃ karothā’’ti vatvā bhikkhācāravelāyaṃ pārupitvā attadvādasamā gāmadvāre nigrodhamūle aṭṭhāsi. Rukkhe adhivatthā devatā dvādasannampi bhikkhunīnaṃ piṇḍapātaṃ datvā ‘‘ayye aññattha mā gacchatha, niccaṃ idheva ethā’’ti āha. Theriyā pana kaniṭṭhabhātā nāgatthero nāma atthi, so ‘‘mahantaṃ bhayaṃ, na sakkā yāpetuṃ, paratīraṃ gamissāmī’’ti attadvādasamo attano vasanaṭṭhānā nikkhanto ‘‘theriṃ disvā gamissāmī’’ti bhātaragāmaṃ āgato. Therī ‘‘therā āgatā’’ti sutvā tesaṃ santikaṃ gantvā ‘‘kiṃ ayyā’’ti pucchi. So taṃ pavattiṃ ācikkhi. Sā ‘‘ajja ekadivasaṃ vihāre vasitvā sveva gamissathā’’ti āha. Therā vihāraṃ āgamaṃsu.
贫民村众被纳加长老驱逐，逃散远离。长老尼到来时说：“村中极为困苦，快离开这里。”她们前往僧团众处，得悉村中情况后返回，见长老劝说：“勿忧虑村中现状，但应关注自净心念与纠治自失。”法会毕，长老尼们于村口无花树下伫立。树神每日为十二位比库尼供养乞食，告诫“尊女们勿往他处，常住此处。”然长老尼中最小弟子，无长老尼名号者恐惧此，大树下离去自言：“恐惧甚大，不宜久住，且欲渡出此岸。”彼先行十二步，经由衣物处遇见长老说：“尊者已至。”长老问：“何事？” 对方述说长老尼意欲当天入乡居住。长老们纷纷前来入住宿所。
Therī punadivase rukkhamūle piṇḍāya caritvā theraṃ upasaṅkamitvā ‘‘imaṃ piṇḍapātaṃ paribhuñjathā’’ti āha. Thero ‘‘vaṭṭissati therī’’ti vatvā tuṇhī aṭṭhāsi. Dhammiko tāta piṇḍapāto, kukkuccaṃ akatvā paribhuñjathāti. Vaṭṭissati therīti. Sā pattaṃ gahetvā ākāse khipi. Patto ākāse aṭṭhāsi. Thero ‘‘sattatālamatte ṭhitampi bhikkhunībhattameva therī’’ti vatvā ‘‘bhayaṃ nāma sabbakālaṃ na hoti, bhaye vūpasante ariyavaṃsaṃ kathayamāno ‘bho piṇḍapātika bhikkhunībhattaṃ bhuñjitvā vītināmayitthā’ti cittena anuvadiyamāno santhambhituṃ na sakkhissāmi, appamattā hotha theriyo’’ti maggaṃ āruhi. Rukkhadevatāpi ‘‘sace thero theriyā hatthato piṇḍapātaṃ paribhuñjissati, na naṃ nivattessāmi, sace na paribhuñjissati, nivattessāmī’’ti cintayamānā ṭhatvā therassa gamanaṃ disvā rukkhā oruyha ‘‘pattaṃ, bhante, dethā’’ti pattaṃ gahetvā theraṃ rukkhamūlaṃyeva ānetvā āsanaṃ paññapetvā piṇḍapātaṃ datvā katabhattakiccaṃ paṭiññaṃ kāretvā dvādasa bhikkhuniyo dvādasa ca bhikkhū satta vassāni upaṭṭhahi . Idaṃ devatā ussukkaṃ āpajjantīti ettha vatthu. Tatra hi therī sāraṇīyadhammapūrikā ahosi.
长老女比库某日在树根下托钵乞食，行乞已毕，便来近前对长老说：“请您享用这份供养。”长老回答道：“这授受自如，女比库没有疑虑。”说罢，便安静地端坐着。其义指此乞食乃正法之食，应无烦恼而享用。言“授受自如女比库”，女比库接叶子向空中投掷，叶子亦悬浮空中。长老说：“在七叶树上端坐的女比库才是合适的乞食者。”并言：“恐惧常在，若内心平静则圣者家族得以陈述‘哎，乞食的女比库之资粮得已安稳’”，自己心念默诵，决不动摇，精进登道。树神思虑道：“若长老亲手享用比库女的供养，我决不离去；若不享用，我则离去。”见长老前行，树枝低垂递叶至长老根前，安置坐具，将乞食递付，女比库们完成供养。此即树神兴奋所致，此事成为教法善事。此女长老乃具足正法且显彰之辈。
Natthi etesaṃ khaṇḍanti akhaṇḍāni, taṃ pana nesaṃ khaṇḍaṃ dassetuṃ ‘‘yassā’’tiādi vuttaṃ. Tattha upasampannasīlānaṃ uddesakkamena ādiantā veditabbā. Tenāha ‘‘sattasū’’tiādi. Anupasampannasīlānaṃ pana samādānakkamenapi ādiantā labbhanti. Pariyante chinnasāṭako viyāti vatthante dasante vā chinnavatthaṃ viya. Visadisudāharaṇañcetaṃ ‘‘akhaṇḍānī’’ti imassa adhikatattā. Evaṃ sesānipi udāharaṇāni. Khaṇḍanti khaṇḍavantaṃ, khaṇḍitaṃ vā. Chiddantiādīsupi eseva nayo. Visabhāgavaṇṇena gāvī viyāti sambandho. Visabhāgavaṇṇena upaḍḍhaṃ tatiyabhāgaṃ vā sambhinnavaṇṇaṃ sabalaṃ, visabhāgavaṇṇeheva pana bindūhi antarantarā vimissaṃ kammāsaṃ. Ayaṃ imesaṃ viseso.
“碎片”非彼完整碎裂者，然欲表明其破碎之义，故以“是谁”开头等表达。此应以已受持戒具足者为辨别之始末意境。故有“七丝”等说。未受持戒具者则多因专注不定获入始末。树叶败落、掉落似破碎不连。列举清晰示例，以明“非完整碎片”之意。此亦示后续诸例。所谓“碎片”为具备部分断裂、残破状态。动词如“折断”等同此理。比喻牛群因色相分别分散。以色相分别为界，且以微小点之中现断裂，产生组合上的缺失。此为此处修辞之意。
Bhujissabhāvakaraṇatoti taṇhādāsabyato mocetvā bhujissabhāvakaraṇato. Sīlassa ca taṇhādāsabyato mocanaṃ vivaṭṭūpanissayabhāvāpādanaṃ, tenassa vivaṭṭūpanissayatā dassitā. ‘‘Bhujissabhāvakaraṇato’’ti ca iminā bhujissakarāni bhujissānīti uttarapadalopenāyaṃ niddesoti dasseti. Yasmā ca taṃsamaṅgīpuggalo serī sayaṃvasī bhujisso nāma hoti, tasmāpi bhujissāni. Suparisuddhabhāvena pāsaṃsattā viññupasatthāni. Aviññūnaṃ pasaṃsāya appamāṇabhāvato viññūgahaṇaṃ kataṃ. Taṇhādiṭṭhīhi aparāmaṭṭhattāti ‘‘imināhaṃ sīlena devo vā bhavissāmi devaññataro vā’’ti taṇhāparāmāsena ‘‘imināhaṃ sīlena devo hutvā tattha nicco dhuvo sassato bhavissāmī’’ti diṭṭhiparāmāsena ca aparāmaṭṭhattā. Atha vā ‘‘ayaṃ te sīlesu dāso’’ti catūsu vipattīsu yaṃ vā taṃ vā vipattiṃ dassetvā ‘‘imaṃ nāma tvaṃ āpannapubbo’’ti kenaci parāmaṭṭhuṃ anuddhaṃsetuṃ asakkuṇeyyattā aparāmaṭṭhānīti evamettha attho daṭṭhabbo. Sīlaṃ nāma avippaṭisārādipārampariyena yāvadeva samādhisampādanatthanti āha ‘‘samādhisaṃvattanikānī’’ti. Samādhisaṃvattanappayojanāni samādhisaṃvattanikāni.
“来自有臂者制造”指断除渴爱习性、自他善行者。戒律亦因断除渴爱习性而成立，表现断烦恼因缘，故称“断烦恼为因”。“来自有臂者制造”即暗示此戒律由有臂称号之人发出。此“有臂”人自称，此为后附属说明。以善净示范，受称赞而立为典范。无慧者善心虽有，未得正确理解。由渴爱见解等所致愚痴称为不坚定，谓“我以此戒则成为天人或某天人”等观念为渴爱执著。或谓“我以此戒成为天人，长久常在其中”等见解执著，是不坚定。又或谓“他是戒之奴隶”，以四大障碍之一显示，称无力远离执著而全然不坚定。此处义当如是。戒乃具备不违犯之传承，专为达成禅定，故名“修持禅定者”。“修持禅定者”为达成禅定目标之施用。
Samānabhāvo sāmaññaṃ, paripuṇṇacatupārisuddhibhāvena majjhe bhinnasuvaṇṇassa viya bhedābhāvato sīlena sāmaññaṃ sīlasāmaññaṃ, taṃ gato upagatoti sīlasāmaññagato. Tenāha ‘‘samānabhāvūpagatasīlo’’ti, sīlasampattiyā samānabhāvaṃ upagatasīlo sabhāgavuttikoti attho. Sotāpannādīnañhi sīlaṃ samuddantarepi devalokepi vasantānaṃ aññesaṃ sotāpannādīnaṃ sīlena samānameva hoti, natthi maggasīle nānattaṃ. Kāmañhi puthujjanānampi catupārisuddhisīle nānattaṃ na siyā, taṃ pana na ekantikanti idha nādhippetaṃ, maggasīlaṃ pana ekantikaṃ niyatabhāvatoti tameva sandhāya ‘‘yāni tāni sīlānī’’tiādi vuttaṃ.
“平等状态”谓相同共通，亦与四净业因圆满相关，如同中间好金无差异者。戒律的平等性，谓戒律本身之平等。依此法则遂称平等已达戒律者。故有“平等已达戒”的说法，启示戒德功德的平等适用。初果入流者等之戒虽因生处不同在诸天界有所差异，但彼流戒律之平等无二。外道苦行人及凡夫四净业戒亦有差异，然此非单一贯通，唯佛法戒为一贯通也。此理启示为“诸戒即如是”之旨。
Yāyanti yā ayaṃ mayhañceva tumhākañca paccakkhabhūtā. Diṭṭhīti maggasammādiṭṭhi. Niddosāti niddhutadosā, samucchinnarāgādipāpadhammāti attho. Niyyātīti vaṭṭadukkhato nissarati nigacchati. Sayaṃ niyantīyeva hi taṃmaggasamaṅgīpuggalaṃ vaṭṭadukkhato niyyāpetīti vuccati. Yā satthu anusiṭṭhi, taṃ karotīti takkaro, tassa, yathānusiṭṭhaṃ paṭipajjanakassāti attho. Diṭṭhisāmaññagatoti saccasampaṭivedhena samānadiṭṭhibhāvaṃ upagato.
“行进者”，或谓此行，或谓彼行，指相互依止关系。“见”谓正见道理。“灭谤”谓遣除恶习及贪等恶行。“去往”谓离苦远离之义。“自我导引”谓此相同因缘人引导自我脱苦，故谓为导引者。谓师法行持，即以所受戒律为所作。谓见之相近，也谓依般若体悟悟见相同境界。
Katipucchāvāravaṇṇanā niṭṭhitā. · 几问品释义已毕。
Chaāpattisamuṭṭhānavārakathāvaṇṇanā六罪生起品义理释义
§276
276.Paṭhamena āpattisamuṭṭhānenātiādi sabbaṃ uddesaniddesādivasena pavattapāḷiṃ anusāreneva sakkā viññātuṃ.
276.“因首次犯戒而生起”以后等诸因，依解说对总义及各义逐一展开，循序渐进详为说明，依此法理可洞察理解。
Samathabhedaṃ
止诤法的差别。
Adhikaraṇapariyāyavārakathāvaṇṇanā诤事法门品义理释义
§293
293.Lobhopubbaṅgamotiādīsu pana lobhahetu vivadanato ‘‘lobho pubbaṅgamo’’ti vuttaṃ. Evaṃ sesesupi. Ṭhānānīti kāraṇāni. Tiṭṭhanti etthāti ṭhānaṃ. Ke tiṭṭhanti? Vivādādhikaraṇādayo. Vasanti etthāti vatthu. Bhavanti etthāti bhūmi. Kusalākusalābyākatacittasamaṅgino vivadanato ‘‘nava hetū’’ti vuttaṃ. Dvādasa mūlānīti ‘‘kodhano hoti upanāhī’’tiādīni dvādasa mūlāni.
第293条。关于贪欲的先行根等，论其原因时说『贪欲为先行根』。余亦如是。称本体者，谓缘起之因。谓立处者，谓所立之所境。谁立于此？即争论法门等也。谓居所者，谓资具缘也。谓存在者，谓存在基础。由善恶及不善心所共聚，应说『九种缘』。所谓十二根本，是如“怨恚、憎恨”为十二根本中的例子。
§294-295
294-295. Imāneva dvādasa kāyavācāhi saddhiṃ ‘‘cuddasa mūlānī’’ti vuttāni. Satta āpattikkhandhā ṭhānānīti ettha āpattiṃ āpajjitvā paṭicchādentassa yā āpatti, tassā pubbe āpannā āpattiyo ṭhānānīti veditabbaṃ. ‘‘Natthi āpattādhikaraṇaṃ kusala’’nti vacanato āpattādhikaraṇe akusalābyākatavasena cha hetū vuttā. Kusalacittaṃ pana aṅgaṃ hoti, na hetu.
第294至295条。这正是十二种身语行为相应，称为『十四根本』。所谓七种过失法门，是指在此处犯过后致使失去的过失，其先前所犯的过失称为根本过失。『无过失法门因缘』一语，指过失法门内作恶念根由。善心虽为根本部分，却非作恶之因。
§296
296.Cattāri kammāni ṭhānānīti ettha ‘‘evaṃ kattabba’’nti itikattabbatādassanavasena pavattapāḷi kammaṃ nāma, yathāṭhitapāḷivasena karontānaṃ kiriyā kiccādhikaraṇaṃ nāma. Ñattiñattidutiyañatticatutthakammāni ñattito jāyanti, apalokanakammaṃ apalokanatovāti āha ‘‘ñattito vā apalokanato vā’’ti. Kiccādhikaraṇaṃ ekena samathena sammati, sampajjatīti attho. Tehi sametabbattā ‘‘vivādādhikaraṇassa sādhāraṇā’’ti vuttaṃ.
第296条。所谓四种业是指『当如此而为』者，以此为说明，称之为业，依巴利语即称为『业』，即为行为之职责与职能。第二、第四等行为因缘产生关系，谓不观察行为的业，有称『因缘或不观察』。行为职能是以一时合和而成，即被称为『争执法门共通义』。
Tabbhāgiyavārakathāvaṇṇanā同分品义理释义
§298
298.Vivādādhikaraṇassa tabbhāgiyāti vivādādhikaraṇassa vūpasamato tappakkhikā.
第298条。争执法门中于部分的关系，是指争执法门的和解与分派。
Samathā samathassa sādhāraṇavārakathāvaṇṇanā止诤法之间共通品论述的注释
§299
299. Ekaṃ adhikaraṇaṃ sabbe samathā ekato hutvā sametuṃ sakkonti na sakkontīti pucchanto ‘‘samathā samathassa sādhāraṇā, samathāsamathassa asādhāraṇā’’ti āha. Yebhuyyasikāya samanaṃ sammukhāvinayaṃ vinā na hotīti āha ‘‘yebhuyyasikā sammukhāvinayassa sādhāraṇā’’ti. Sativinayādīhi samanassa yebhuyyasikāya kiccaṃ natthīti āha ‘‘sativinayassa…pe… asādhāraṇā’’ti. Evaṃ sesesupi. Tabbhāgiyavārepi eseva nayo.
第299条。问：一法门所有均应合和一处，能否而为之？回答说：法门与法门之间有共通与不同。就修学者而言，若无对调伏同参的教导则不行，故言『对修学者之教诫乃共通义』。就念戒等，若修学者无其职责则不成立，故言『念戒等职责内，乃不同义』。余亦如是。于部分之依法，亦遵此理。
Vinayavārakathāvaṇṇanā律品论述的注释
§302
302. Sabbesampi samathānaṃ vinayapariyāyo labbhatīti ‘‘vinayo sammukhāvinayo’’tiādinā vinayavāro uddhaṭo. Siyā na sammukhāvinayoti ettha sammukhāvinayaṃ ṭhapetvā sativinayādayo sesasamathā adhippetā. Esa nayo sesesupi.
302. 法门诸事的调伏，俗称为律，因有“律为现前调伏”等说，故律门起别。若说不为现前调伏，则以现前调伏为立，余诸调伏均依其上。此谓法门诸调伏均属此理。
Kusalavārakathāvaṇṇanā善品论述的注释
§303
303. Saṅghassa sammukhā paṭiññāte taṃ paṭijānanaṃ saṅghasammukhatā nāma. Tassa paṭijānanacittaṃ sandhāya ‘‘sammukhāvinayo kusalo’’tiādi vuttanti vadanti. Natthi sammukhāvinayo akusaloti dhammavinayapuggalasammukhatāhi tivaṅgiko sammukhāvinayo etehi vinā natthi. Tattha kusalacittehi karaṇakāle kusalo, arahantehi karaṇakāle abyākato. Etesaṃ saṅghasammukhatādīnaṃ akusalapaṭipakkhattā akusalassa sambhavo natthi, tasmā ‘‘natthi sammukhāvinayo akusalo’’ti vuttaṃ. ‘‘Yebhuyyasikā adhammavādīhi vūpasamanakāle, dhammavādīnampi adhammavādimhi salākaggāhāpake jāte akusalā. Sativinayo anarahato sañcicca sativinayadāne akusalo. Amūḷhavinayo anummattakassa dāne, paṭiññātakaraṇaṃ mūḷhassa ajānato paṭiññāya karaṇe, tassapāpiyasikā suddhassa karaṇe, tiṇavatthārakaṃ mahākalahe sañcicca karaṇe ca akusalaṃ. Sabbattha arahato vaseneva abyākata’’nti sabbametaṃ gaṇṭhipadesu vuttaṃ.
303. 僧团现前之承诺，即此承诺名为僧团现前性。对此承诺之心，有“现前调伏善巧”等说。并非无现前调伏之恶。此谓善法戒律修行者之现前调伏三支，不含恶性现前调伏，若无此三支则无现前调伏。时，善心行者行于业时为善，阿拉汉行时则不动不变。此等诸现前承诺者，恶行不生，故说“无恶之现前调伏”。“凡邪见异端恶语者于息争时，则对法师亦作恶言；恶行息止亦为恶见所起；正念调伏无愧无戒时亦为恶；不痴调伏为不觉者布施时，因无知故起承诺，伪行于圣者处，三种根本恶因合起时，即为恶。阿拉汉处则甚平静。”以上俱于禁律论中论明。
Samathavāravissajjanāvārakathāvaṇṇanā止诤品中解答品论述的注释
§304-305
304-305.Yattha yebhuyyasikā labbhati, tattha sammukhāvinayo labbhatītiādi pucchā. Yasmiṃsamaye sammukhāvinayena cātiādi tassā vissajjanaṃ, yasmiṃ samaye sammukhāvinayena ca yebhuyyasikāya ca adhikaraṇaṃ vūpasammati, tasmiṃ samaye yattha yebhuyyasikā labbhati, tattha sammukhāvinayo labbhatīti evaṃ sabbattha sambandho. Yattha paṭiññātakaraṇaṃ labbhati, tattha sammukhāvinayo labbhatīti ettha ekaṃ vā dve vā bahū vā bhikkhū ‘‘imaṃ nāma āpattiṃ āpannosī’’ti pucchite sati ‘‘āmā’’ti paṭijānane dvepi paṭiññātakaraṇasammukhāvinayā labbhanti. Tattha ‘‘saṅghasammukhatā dhammavinayapuggalasammukhatā’’ti evaṃ vuttasammukhāvinaye saṅghassa purato paṭiññātaṃ ce, saṅghasammukhatā. Tattheva desitaṃ ce, dhammavinayasammukhatāyopi laddhā honti. Atha vivadantā aññamaññaṃ paṭijānanti ce, puggalasammukhatā. Tasseva santike desitaṃ ce, dhammavinayasammukhatāyopi laddhā honti. Ekasseva vā ekassa santike āpattidesanakāle ‘‘passasi, passāmī’’ti vutte tattha dhammavinayapuggalasammukhatāsaññito sammukhāvinayo ca paṭiññātakaraṇañca laddhaṃ hoti.
304-305. 问：何处得现前调伏？答：于何时现前调伏赦除，何时现前调伏与诸恶行息止相应，何时得现前调伏即如是，故现前调伏常随缘起。问：于何处得承诺？答：有一、二或多比库说“我得罪此罪”，若承认即有两种承诺现前调伏。若说“是僧团现前承诺”、若说“法戒修行者亦得”，若争执说彼此承认，则为“修戒诸人现前承诺”。彼时亲近诸人说法，则用此承诺。单一处，单一时间，犯错时说“见与见识”，于此得法戒修行者承认之现前调伏。
Saṃsaṭṭhavārakathāvaṇṇanā杂合品论述的注释
§306
306. Adhikaraṇānaṃ vūpasamova samatho nāma, tasmā adhikaraṇena vinā samathā natthīti āha ‘‘mā hevantissa vacanīyo…pe… vinibbhujitvā nānākaraṇaṃ paññāpetu’’nti.
306. 诸事息止之调伏即调伏，故无事息止则无调伏。说曰：“勿言他者……等，止灭后请善加别令。”
Samathādhikaraṇavārakathāvaṇṇanā止诤与诤事品论述的注释
§309-310
309-310.Samathā samathehi sammantītiādi pucchā. Siyā samathā samathehi sammantītiādi vissajjanaṃ. Tattha samathā samathehi sammantīti ettha sammantīti sampajjanti, adhikaraṇā vā pana sammanti vūpasamaṃ gacchanti, tasmā yebhuyyasikā sammukhāvinayena sammatīti ettha sammukhāvinayena saddhiṃ yebhuyyasikā sampajjati, na sativinayādīhi saddhiṃ tesaṃ tassā anupakārattāti evamattho daṭṭhabbo.
309-310. 问：调伏与调伏相随如何？答：有调伏与调伏相随之辞。此调伏与调伏相随，是调伏之相应，诸事息止相应，故现前调伏与调伏同起，非正念等同，因无协助故当明此义。
§311
311. ‘‘Sammukhāvinayo vivādādhikaraṇena sammatī’’ti pāṭho. ‘‘Sammukhāvinayo na kenaci sammatī’’ti hi avasāne vuttattā sammukhāvinayo sayaṃ samathena vā adhikaraṇena vā sametabbo na hoti.
311. 书曰：“现前调伏由争端得承认。”末说“现前调伏无任何承认”，即曰现前调伏非由自身调伏或争端得聚合。
§313
313.Vivādādhikaraṇaṃ…pe… kiccādhikaraṇena sammatīti ettha ‘‘suṇātu me bhante …pe… paṭhamaṃ salākaṃ nikkhipāmī’’ti evaṃ vivādādhikaraṇaṃ kiccādhikaraṇena sammatīti daṭṭhabbaṃ.
关于纠纷审理的事项……经过职事审理被认可的。如这里所说：“请听我尊者……我要先放下投票签条。”由此可见，纠纷审理事项是经过职事审理而被认可的，这点应当确认。
Samuṭṭhāpanavārakathāvaṇṇanā等起建立分论义注释
§314
314.Vivādādhikaraṇaṃ na katamaṃ adhikaraṇaṃ samuṭṭhāpetīti ‘‘nāyaṃ dhammo’’ti vuttamatteneva kiñci adhikaraṇaṃ na samuṭṭhāpetīti attho.
纠纷审理的事项并非任何场合都能提出，说“这不合教法”已足以涵盖其意，即任何情况皆不得提出审理事项，故此义成立。
Bhajativārakathāvaṇṇanā归属分论义注释
§318-9
318-9.Katamaṃ adhikaraṇaṃ pariyāpannanti katamādhikaraṇapariyāpannaṃ, ayameva vā pāṭho. Vivādādhikaraṇaṃ vivādādhikaraṇaṃ bhajatīti paṭhamuppannavivādaṃ pacchā uppanno bhajati. Vivādādhikaraṇaṃ dve samathe bhajatīti ‘‘maṃ vūpasametuṃ samatthā tumhe’’ti vadantaṃ viya bhajati. Dvīhi samathehi saṅgahitanti ‘‘mayaṃ taṃ vūpasamessāmā’’ti vadantehi viya dvīhi samathehi saṅgahitaṃ.
何为审理事项已详述，这就是审理事项的详述内容。纠纷审理事项为纠纷中的争端，初起时有争端出现，事后又产生新的争端。纠纷审理事项会因双方同意而结束，就如“让他平息吧，你们能做到”这样说。双方合意，即如“我们同意让那事终止”般以两方合意结束纠纷审理事项。
Khandhakapucchāvāro
篇集疑问解答
Pucchāvissajjanāvaṇṇanā问答注释
§320
320.Nidānenaca niddesena ca saddhinti ettha nidānenāti sikkhāpadapaññattidesasaṅkhātena nidānena. Niddesenāti puggalādiniddesena. Ubhayenapi tassa tassa sikkhāpadassa vatthu dassitaṃ, tasmā vatthunā saddhiṃ khandhakaṃ pucchissāmīti ayamettha attho. Tatthāti tasmiṃ upasampadakkhandhake. Uttamāni padāni vuttānīti ‘‘na, bhikkhave, ūnavīsativasso puggalo upasampādetabbo’’tiādinā (mahāva. 99, 124) nayena uttamapadāni vuttāni. Cammasaṃyutteti cammakkhandhake.
关于缘起及其指称，这里缘起是以训诲戒律行为的规定来称谓。指称是指对个人等的指称。两者皆指明各自戒律项下的内容，因此以此内容作为依据，共同来询问篇集之意，这就是本义。所说的“那个”，即指的是具足上座戒的篇集。所谓上座戒之规范已被说明，如“大部经卷”中所说“不满二十九岁的人不得受戒”这类规范即为上座戒的部分条文。所谓‘联皮篇集’，即为皮革篇集。