Pārājikavaṇṇanā · 巴拉基咖解释

648 段 · CSCD 巴利原典

Pārājikavaṇṇanā巴拉基咖注释

Verañjakaṇḍo韦兰若篇

Verañjakaṇḍavaṇṇanā韦兰若篇注释

‘‘Tena samayena buddho bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena vesāliyā avidūre kalandagāmo nāma hotī’’ti vinayanidāne ārabhitabbe verañjakaṇḍassa ārambho kimatthoti ce? Vuccate – mūlato pabhuti vinayanidānaṃ dassetuṃ. Yadi evaṃ ‘‘paṭhamaṃ āvuso upāli pārājikaṃ kattha paññattanti, vesāliya’’nti vacanena virujjhatīti ce? Na virujjhati. Kasmā? Kattha paññattanti hi nidānapucchā. Evaṃ santepi ‘‘paṭhamassa pārājikassa kiṃnidāna’’nti pucchite sādhāraṇamahānidānavissajjanaṃ ayuttaṃ viyāti? Nāyuttaṃ, sabbesaṃ sikkhāpadānaṃ pāṭekkaṃ nidānassa puṭṭhattā tassa vissajjetabbattā ca sabbasādhāraṇamahānidānaṃ paṭhamamāha. Ekantena pucchāvissajjanakkamena pārājikādīni saṅgahaṃ āropitāni. Kathaṃ āropitānīti ce? Āyasmatā mahākassapena anukkamena sabbopi vinayo pucchito, puṭṭhena ca āyasmatā upālittherena yathāsambhavaṃ nirantaraṃ vissajjitameva. Apucchitānipi vinītavatthuādīni yujjamānāni vatthūni antokatvā vissajjanakkameneva gaṇasajjhāyamakaṃsūti veditabbaṃ. Aññathā verañjakaṇḍaṃ paṭhamapārājikasseva nidānanti vā anadhikārikaṃ vā nippayojanaṃ vā pāṭekkaṃ sikkhāpadanidānapucchānantaraṃ tadeva vissajjetabbanti vā āpajjati, tasmā ādito pabhuti vinayanidānaṃ dassetuṃ ‘‘tena samayenā’’tiādi āraddhaṃ.

所谓“那时，世尊住于尸利的摩诃林茂密大树林中，寓于精舍震旦殿内。彼时尸利城不远处，有一村落名曰迦兰达”诸语，即律藏引言之由来。发端戒律中恶法门之起始，意欲彰显律藏缘起本末。若有异议谓“首席大德伍波难迪尊者，第一巴拉基的所在为尸利”，则并无冲突。何以故？因缘之所问即问缘由所立之处。然则“初巴拉基戒的缘由为何”之问，泛指普遍最上之缘由，若问特定戒律所缔之详细缘由，则须分别细查，且应消释诠解之。由于巴拉基戒等恶法门，于首当缘由处已集结。又有问其集缔何方式？此乃由大长老大咖萨巴之整肃教制，及随后伍波难迪长老依其法度常不断地废除诸恶。未被问及者，诸净律律项等亦内含于此，且被划定为废除集缔合一体系。据此，恶法门之专属缘由，戒律起始之前未有越权之扩张，未有别离之用心。故此起首即务显律藏原义：“彼时……”之语即由此而起。

Idāni nidānabhaṇane payojanaṃ vakkhāma – vinayassaāṇādesanattā bhagavato tāva āṇārahabhāvadīpanaṃ , āṇābhūtassa ca vinayassa anaññavisayabhāvadīpanaṃ, āṇāya ṭhitānaṃ sāvakānaṃ mahānubhāvadīpanañcāti tividhamassa payojanaṃ. Kathaṃ? Āṇāsāsanāraho hi bhagavā pahīnakilesattā, adhigataguṇavisesattā, lokajeṭṭhaseṭṭhattā, tādibhāvappattattā ca, arasarūpatādīhi aṭṭhahi akkosavatthūhi akampanato bhagavato tādibhāvappatti veditabbā, aṭṭhannampi tesaṃ akkosavatthūnaṃ attani sambhavapariyāyadīpanapāḷiyā pahīnakilesatā veditabbā . Catunnaṃ jhānānaṃ tissannañca vijjānaṃ adhigamaparidīpanena adhigataguṇavisesatā veditabbā. ‘‘Nāhaṃ taṃ brāhmaṇa passāmi sadevake…pe… muddhāpi tassa vipateyyā’’ti ca ‘‘jeṭṭho seṭṭho lokassā’’ti ca vacanena jeṭṭhaseṭṭhatā veditabbā, idañca bhagavato āṇārahabhāvadīpanappayojanaṃ. ‘‘Āgamehi tvaṃ sāriputta, āgamehi tvaṃ sāriputta, tathāgatova tattha kālaṃ jānissatī’’ti vacanaṃ anaññavisayabhāvadīpanaṃ. ‘‘Sādhāhaṃ, bhante, pathaviṃ parivatteyya’’nti ca ‘‘ekāhaṃ, bhante, pāṇiṃ abhinimminissāmī’’ti ca ‘‘sādhu, bhante, sabbo bhikkhusaṅgho uttarakuruṃ piṇḍāya gaccheyyā’’ti ca imehi therassa tīhi sīhanādehi āṇāya ṭhitānaṃ sāvakānaṃ mahānubhāvatādīpanaṃ veditabbaṃ. Sāvatthiyādīsu aviharitvā kimatthaṃ bhagavā verañjāyameva tadā vihāsīti ce? Naḷeruyakkhassa pītisañjananatthaṃ, bhikkhusaṅghassa bhikkhāvasena akilamanatthaṃ, verañjabrāhmaṇassa pasādasañjananatthaṃ, mahāmoggallānattherassa ānubhāvadīpanaṭṭhānabhūtattā, sāriputtattherassa vinayapaññattiyācanahetubhūtaparivitakkanaṭṭhānabhūtattā ca. Tesu pacchimaṃ balavakāraṇaṃ, tena vuttaṃ aṭṭhakathāyaṃ ‘‘tena samayenāti yena kālena āyasmato…pe… tena kālenā’’ti. Purimesu catūsu asaṅgahakāraṇesu paṭhamena bhagavā mettābhāvanādinā amanussānaṃ cittasaṃrakkhaṇena bhikkhūnaṃ ādaraṃ janeti. Dutiyena parisāvacarena bhikkhunā evaṃ parisā saṅgahetabbā, evaṃ appicchena santuṭṭhena ca bhavitabbanti vā dasseti. Tatiyena paccaye nirapekkhena kulānuggaho kātabboti. Catutthena evaṃ mahānubhāvenāpi paccayatthaṃ na loluppaṃ kātabbaṃ, kevalaṃ paradattupajīvinā bhavitabbanti dasseti. ‘‘Tenātiādipāṭhassa…pe… vinayassatthavaṇṇana’’nti vacanato añño tenātiādipāṭho, añño vinayo āpajjati.

今就缘由阐述其目的——戒律所传，实导示世尊之无上觉境，表彰戒律无他所摄正法之才，肯定坚立戒律弟子的伟大德行，此三重目的。何以见之？谓世尊乃断染污，得殊胜功德，世为诸天人首，上诸尊胜因缘成就，戒律以诸戒垢六重污秽不可污染，故显示世尊无上觉德。四禅三识达成，更加标示殊妙资质。《沙门婆罗门非见世尊倾轧》等语，用言“最高天人”，彰显世尊之超越至尊，此即第一目的。第二目的，言著：“汝当自来，沙利子……如是如是，如来必时知彼境地”，此为戒律无它对象的彰显。第三目的，则述“三狮吼”声，阿长尊者及其弟子闻者归敬，彰显本戒律弟子之伟大神通。世尊当时未至沙瓦提等地，何以仅于恶法门宣住？非为犹如邪恶夜叉被喜悦，非为比库团之乞食讥笑，亦非为对恶法婆罗门之喜悦，而是因尊长摩诃摩嘎剌那之加持，及沙利子长老对戒律明了之法理反覆思惟。此等为后进强力因缘。故此缘由后文称“彼时”，即指长老思惟时。昔日四大不和之由，首由世尊以慈悲及内心清净养护比库身心。次则由比库尼经戒会聚，若欲使众出家人安适满足。第三则通过与世俗接触，非越篱关涉世家事。第四则借伟大神通示现非贪。故有此四因。大德之显力，即是昭示。因“彼时”之语，狭义即尊长当时，“彼时”示意以约紧所示，以示其始源所在。如此则恶法门缘由之首，依律制分别显现，而第一经文示之所起即是本缘由。

‘‘Tenātiādipāṭhamhā, ko añño vinayo idha;

“彼时始缘韵文，何有其他律藏？”

Tassatthaṃ dassayantova, kare vinayavaṇṇana’’nti. –

“此处当以此处所示，作戒律释义。”

Ce? Nanu vuttaṃ pubbeva ‘‘idañhi buddhassa bhagavato attapaccakkhavacanaṃ na hotī’’tiādi, tasmā upālittherena vuttassa tenātiādipāṭhassa atthaṃ nānappakārato dassayanto karissāmi vinayassa bhagavato attapaccakkhavacanabhūtassa atthavaṇṇananti evamettha attho daṭṭhabbo. Yadi evaṃ ‘‘tena samayena buddho bhagavā verañjāyaṃ viharatīti evamādivacanapaṭimaṇḍitanidānaṃ vinayapiṭakaṃ kena dhārita’’ntiādivacanaṃ virujjhati ‘‘tena samayenā’’tiādivacanassa vinayapiṭakapariyāpannabhāvadīpanatoti ce? Na, aññatthepi tabbohārasiddhito ‘‘nānāvidhabhittikammapaṭimaṇḍitavasano puriso’’tiādīsu viya. Vinayassādibhāvena saṅgītikārakehi anuññātattā vinayapariyāpannatāpi yujjati tassa vacanassa. Etthāha – yathā suttante ‘‘ekaṃ samaya’’nti ca, abhidhamme ca ‘‘yasmiṃ samaye’’ti aniyamato vuttaṃ, tathā avatvā idha ‘‘tena samayenā’’ti paṭhamaṃ taṃniddesova kasmā vuttoti? Vuccate – tassa tassa sikkhāpadapaññattisamayassa, yassa vā sikkhāpadapaññattihetubhūtassa samayassa hetu bhagavā tattha tattha vihāsi, tassa ca samayassa atītassa tesaṃ saṅgītikārakānaṃ vasīnaṃ suviditattā. Kathaṃ? ‘‘Ye te bhikkhū appicchā te ujjhāyantī’’tiādivacanato, ‘‘atha kho te bhikkhū bhagavato etamatthaṃ ārocesu’’nti ca ‘‘atha kho bhagavā etasmiṃ nidāne sannipātāpetvā’’ti ca ‘‘bhikkhūnaṃ tadanucchavikaṃ tadanu…pe… dasa atthavase paṭicca saṅghasuṭṭhutāyā’’ti ca ‘‘evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyāthā’’ti ca khandhakesu ca ‘‘anujānāmi, bhikkhave, tīhi saraṇagamanehi pabbajja’’ntiādivinayakkamassa vacanato yo so sikkhāpadapaññattisamayo, tassa tassa vinayakkamassa so paññattisamayo ca suvidito tesaṃ pañcasatānaṃ dhammadharānaṃ bhikkhūnaṃ, nāyaṃ nayo suttantābhidhammesu sambhavati. Tasmā suviditattā tena samayena hetubhūtena viharatīti viharatipadena ekasambandhattā ca paṭhamaṃ yaṃniddesādino asambhavato ca vinayapiṭake taṃniddesova paṭhamaṃ vutto. Kathaṃ? Ettha ‘‘yena kho pana samayena vesāliyā avidūre kalandagāmo nāma hotī’’ti vā ‘‘yena kho pana samayena vesālī…pe… hotī’’ti vā asambhavato yaṃniddesena avatvā taṃniddesasseva sambhavato ‘‘tena kho pana samayena…pe… kalandagāmo nāma hotī’’ti vuttanti, kevalaṃ suviditattā vā. Aniyamaniddesavacananti ettha kiñcāpi yathāvuttanayena niyamaniddesavacanamevetaṃ taṃniddesattā, tathāpi sampatikālavasena taditaresaṃ bhikkhūnaṃ aviditattā ‘‘aniyamaniddesavacana’’nti vuttaṃ. Yaṃ pana vuttaṃ ‘‘ayañhi sabbasmimpi vinaye yuttī’’ti, taṃ tabbahulena vuttanti veditabbaṃ.

若问：“前文所言‘今此非世尊自说之言’诸句，今由伍波难迪尊者所说‘彼时始缘韵文’当如何说明戒律内容——解释世尊戒律语句之意？此理当观如何？”若异议谓“彼时世尊住于恶法门”，此类起序缘由之语，何以律藏中可存？复问：“‘彼时……尸利城近郊有村落’等语，缘由不稳定，如何在律藏中容有此义？”答曰：律藏根据诸多语境与事实依止，融合诸多见解，并非单一而绝对不变。如同经藏中“某时某地”语句，阿毗达摩中称谓“时节”语不定，此亦缘自多方面缘由。由此可悟，“彼时”此开端，乃指某一确定戒律所在之时刻，此时亦为先前戒律语分所依之时。又何以？因黑衣比库不悦中起冲突，声言“当时世尊说此”，继而尊者沙利子等人应之，“集会时合宜学道”。此时被视为戒律时间，已有诸本人、徒弟共同认可。“彼时”句式实为配合上下文、法本宗旨以作统一标示。所谓“异义”，事实上则是多义融合，多藏相互协调之表现。此故，当戒律用语中出现“彼时”，乃是为明示特定修持、立法场域及传戒会时之缘起。进一步，“彼时”在律中实为标记诸戒律构成之关键点，并非无因无理之随意语句。由此恰当理解，能够统一戒律语义及了解其深层法理关联。

Yadi sabbaṃ tenāti padaṃ aniyamaniddesavacanaṃ bhaveyya, tena hi bhikkhave bhikkhūnaṃ sikkhāpadanti ettha idampi pubbe siddhatthaṃ tenāti padaṃ aniyamaniddesavacanaṃ bhaveyya. ‘‘Tena samayena buddho bhagavā uruvelāyaṃ viharatī’’tiādīsu vuttaṃ tenāti padañca aniyamaniddesavacanaṃ bhaveyya, na ca hoti, tasmā yesaṃ tena taṃniddesena niddiṭṭhattho avidito, tesaṃ vasenāha ‘‘aniyamaniddesavacanameta’’nti. Atha vā tato paṭhamaṃ tadatthādassanato pacchāpi taṃsambandhena yaṃniddesadassanato ca ‘‘aniyamaniddesavacanameta’’nti vuttaṃ. Atha vā pubbaṇhādīsu ayaṃ nāmāti aniyametvā kālaparidīpanassa samayasaddassa upapadabhāvenapi evaṃ vattumarahati ‘‘yadidaṃ aniyamaniddesavacana’’nti. Atha vā ‘‘tenā’’ti vutte tena ghaṭena paṭenāti sabbatthappasaṅganivāraṇatthaṃ niyamaṃ karoti ‘‘samayenā’’ti. Kena pana samayena? Parabhāge atthato siddhena sāriputtassa parivitakkasamayena. Etthāha – vitakkasamayo ce idhādhippeto, ‘‘parato idha pana hetuattho karaṇattho ca sambhavati. Yo hi so sikkhāpadapaññattisamayo sāriputtādīhipi dubbiññeyyo, tena samayena hetubhūtena karaṇabhūtena cā’’tiādivacanaṃ virujjhatīti? Na, bāhullena vuttattā. Suttantābhidhammesu viya avatvā idha vinayapiṭake karaṇavacanena kasmā niddesoti hi codanā. Tasmā tassā vissajjane bāhullena karaṇavacanappayojanaṃ vattukāmo ācariyo āha ‘‘yo so sikkhāpadapaññattisamayo’’tiādi. Na sampati vuccamānasseva karaṇavacanassa payojanaṃ vattukāmo, imassa pana hetuatthova sambhavati, na karaṇattho, tasmā āha ‘‘aparabhāge atthato siddhenā’’tiādi. Samayañcāti āgamanapaccayasamavāyaṃ tadanurūpakālañca upādāyāti attho. Paccayasāmaggiñca āgamanakālañca labhitvā jānissāmāti adhippāyo.

若论“彼”字语句全非定时之语，则比库戒律可分之义将落空；故此语句乃具有确定之缘由及时机。以《彼时世尊住于乌璐越林》等语为例，正表明非随意偏差之语。由此断语，谓不了解此规定者，便称这些语句无法限制，一切均属“非定时”言语；诸如此类见解，依戒律语言内涵之多次阐释，应当予以正视。若全以“非定时”视之，则比库戒律之本质，及其约束之规范理路，将不复存在。由此，论者须审细，缘起点与传戒时机皆有明确诉求；且这些语范句多次由戒律研究者认可采信。《诸戒本》中时刻之意，指传诵戒律之具体时代背景，及经文表述之依托状况。由此，不论有无特指时间，此语句在戒律中俱属不可或缺之定位。又，所谓“时”即有来去因缘，故“时”含义即为到来之时谓，亦即根据依止条件之和合，得到时节之意。相应法义，顺缘起、随记成文，得以整体领解而明。

Etthāha – yathā ‘‘ekova kho, bhikkhave, khaṇo samayo cā’’ti ettha khaṇasamayānaṃ eko attho, tathā kālañca samayañca upādāyāti kālasamayānaṃ eko attho siyā, apica āgamanapaccayasamavāyo cettha samayo kālassāpi āgamanapaccayattā samayaggahaṇeneva so gahitoti visuṃ kālo kimatthaṃ gahitoti ca? Vuccate – appeva nāma svepīti kālassa paṭhamaṃ niyamitattā na samayo kālattho . Tasmiṃ sveti niyamitakāle itaresaṃ āgamanapaccayānaṃ samavāyaṃ paṭicca upasaṅkameyyāma yathāniyamitakālepi pubbaṇhādippabhedaṃ yathāvuttasamavāyānurūpaṃ kālañca upādāyāti sveti paricchinnadivase pubbaṇhādikālaniyatabhāvaṃ dasseti, tasmā kālasamayānaṃ na ekatthattā kālassa visuṃ gahaṇampi sātthakanti veditabbaṃ. Yasmā khaṇe khaṇe tvaṃ bhikkhu jāyasi ca jīyasi ca mīyasi ceti bhikkhuniyā santike abhikkhaṇaṃ gacchatīti (pāci. 198) ca khaṇe khaṇe bhāsati satthusāsananti ca khaṇasaddo anekattho, tathā samayasaddo ca, tasmā ekamekena niyamento ‘‘ekova kho, bhikkhave, khaṇo ca samayo cā’’ti āha. Khaṇasamayānaṃ attho ekattho yujjati khaṇo okāsalābho, aṭṭhakkhaṇavajjito navamo khaṇoti attho. Attano attano ucchedādayo diṭṭhigatasaṅkhāte samaye ettha pavadantīti samayappavādako. Sveva tindukācīrasaṅkhātāya timbarurukkhapantiyā parikkhittattā tindukācīraṃ. Ekasālaketi eko sālarukkho. ‘‘Kuṭikā’’tipi vadanti. Atthābhisamayāti attano hitapaṭilābhā. Dhīroti ca paṇḍito vuccati, nāñño. Sammā mānābhisamayāti suṭṭhu mānassa pahānena, samucchedavasena suṭṭhu mānappahānenāti attho. Dukkhassa pīḷanaṭṭhotiādīsu ‘‘catunnaṃ saccānaṃ catūhi ākārehi paṭivedho’’tiādīsu khandhapañcakasaṅkhātassa dukkhassa dukkhākāratāyaṭṭho. Saṅkhataṭṭho kāraṇuppattiattho, dukkhāya vedanāya santāpaṭṭho. Sukhāya vedanāya vipariṇāmaṭṭho. Pīḷanaṭṭhādikova abhisamayaṭṭhoti attho daṭṭhabbo. Gabbhokkantisamayotiādīsupi pathavīkampanaālokapātubhāvādīhi devamanussesu pākaṭo. Dukkarakārikasamayopi kāḷo samaṇo gotamo na kāḷotiādinā pākaṭo. Sattasattāhāni ca aññāni ca diṭṭhadhammasukhavihārasamayo.

如经中所说：“比库们，时间不过一刹那罢了。”此中所谓刹那时，是指瞬间这一义，亦可将时间和时刻视为同一概念。即使考虑来临的条件，时间也不过是因这来临而界定到某一时刻。在这里，时间并非恒常存在，而是因条件而聚合断续出现，故不可将时间视为固定之整体。又如来世尊对比库尼说：“你在每一刹那都生死流转。”此处“刹那”一词有多重含义，故世尊用“一刹那的时刻”来统一表达，刹那时义即一切时间的取舍、八刹那不破、至第九刹那等。这里讲述各自灭尽之见为时刻的解释——如同涂青油漆的木板上的一点，指的是众生，因护法金刚树而限制的那一点。独一无二之树被称为“单树”。“库提迦”也是如此说。阿毗达摩中“义成时”即自己利益的实现。称贤者为智者，谓非他者。正了断一切见解，慧断除见取即谓义成。于四圣谛及诸处说“苦之为苦”的痛苦境界，是五蕴中苦之因缘所成痛苦之所缘，生起痛苦之所缘也。因缘所成的苦，意为缘起果报的苦。于胎成时及众生显现地动及天人异相，释迦佛虽于苦难时代亦不随波逐流显现。所说的七七八八等诸多现象乃是诸凡夫苦乐安住之时。

Accantameva taṃ samayanti ārambhato paṭṭhāya yāva pattasanniṭṭhānā, tāva accantasampayogena tasmiṃ samaye. Karuṇāvihārena vihāsīti karuṇākiccavihārena tasmiṃ samaye vihāsīti attho. Taṃ samayañhi karuṇākiccasamayaṃ. Ñāṇakiccaṃ karuṇākiccanti dve bhagavato kiccāni, abhisambodhi ñāṇakiccaṃ, mahākaruṇāsamāpattiṃ samāpajjitvā veneyyasattāvalokanaṃ katvā tadanurūpakaraṇaṃ karuṇākiccaṃ. ‘‘Sannipatitānaṃ vo, bhikkhave, dvayaṃ karaṇīya’’nti (ma. ni. 1.273; udā. 12, 28) hi vuttaṃ, taṃ bhagavāpi karotiyeva. Atha vā āgantukehi bhikkhūhi ādisamāyogañca. Tattha karuṇākiccaṃ vihāraṃ dassento ‘‘karuṇāvihārena vihāsī’’ti āha. Adhikaraṇañhi kālatthoti ettha hi-kāro kāraṇattho. Tattha hi abhidhamme kālasamūhakhaṇasamavāyahetusaṅkhātavasena pañcavidho samayaṭṭho daṭṭhabbo. Kālasamūhaṭṭho samayo kathaṃ adhikaraṇaṃ hoti? Adhikaraṇamuppattiṭṭhānaṃ pubbaṇhe jātoti yathā, evaṃ kālaṭṭho samayasaddo daṭṭhabbo. Kathaṃ rāsaṭṭho? Yavarāsimhi jātoti yathā. Tasmā yasmiṃ kāle puñje vā cittaṃ samuppannaṃ, tasmiṃ kāle puñje vā phassādayo uppajjantīti vuttaṃ hoti. Adhikaraṇañhīti ettha abhidhamme niddiṭṭhaṃ adhikaraṇaṃ kālaṭṭho samūhaṭṭho ca hoti, ‘‘yasmiṃ samaye’’ti vuttaṃ adhikaraṇaṃ sandhāya vuttanti daṭṭhabbaṃ. Idāni bhāvenabhāvalakkhaṇañca dassento ‘‘tattha vuttāna’’miccādimāha. Tattha abhidhamme vuttānaṃ bhāvo nāma kinti? Uppatti vijjamānatā, sā tesaṃ tattha vuttānaṃ phassādidhammānaṃ, sā pana samayassa bhāvena bhāvo lakkhīyati ñāyati, tasmā tattha bhummavacananiddeso katoti vuttaṃ hoti.

极其明确的是，自开始着手直至所成聚处，均以圆满结合存续，即为慈悲业住处。所谓“慈悲业住”，即在此时所行的慈悲行为。佛陀有二大事业：成就觉知之智慧事业，以及成就大慈大悲以观众生为对象、了知他们的根本因缘，遂作相应的发遣行为之慈悲事业。经中说：“比库们，应行两种合一之业，”这二者佛陀常行。也有与外来比库初始的结合，佛陀以慈悲业住处展现——以慈悲心慈悲行作住处。这里“因缘处”的“时刻”，是指因缘之因果情况，如阿毗达摩中对于五类时间现象、刹那聚合的因缘之成因所定义。如何是时间指因缘处呢？如“于前夜所生”一样，时间和时刻被观察。何谓“部分观”？如前夜所生，基于部分之缘。故佛陀于诸处瞻仰与观察时刻与因缘的关系，说“于适当时刻”。现今生所说诸法及相互作用若差错即为妄言。经中所说的“存在之因缘”即指事物生起之时，不错乱的法，做此定义。

Tattha khaṇo nāma aṭṭhakkhaṇavinimutto navamo khaṇo, tasmiṃ sati uppajjati. Samavāyo nāma cakkhundriyādikāraṇasāmaggī, tasmiṃ sati uppajjati. Hetu nāma rūpādiārammaṇaṃ. Tasmā tasmiṃ khaṇakāraṇasamavāyahetumhi sati tesaṃ phassādīnaṃ bhāvo vijjamānatā hotīti vuttaṃ hoti. Idha pana hetuattho karaṇattho ca sambhavatīti ettha atthadvayamekassa sambhavatīti idha vinaye vuttassa samayasaddassa kattukaraṇatthe tatiyā hetumhi ca ityuttattā. So dubbiññeyyoti ‘‘tathāgatova tattha kālaṃ jānissatī’’ti vuttattāti vuttaṃ hoti. Tena samayenāti tassa samayassa kāraṇā ‘‘annena vasati vijjāya vasatī’’ti yathā, annaṃ vā vijjaṃ vā labhāmīti tadatthaṃ vasatītyattho. Evaṃ ‘‘tena samayena viharatī’’ti vutte hetvatthe tatiyā daṭṭhabbā, tasmā sikkhāpadapaññattiyā samayañca vītikkamañca olokayamāno tattha tattha vihāsīti vuttaṃ hoti. Tatiyapārājikādīsu ‘‘icchāmahaṃ, bhikkhave, addhamāsaṃ , paṭisallīyitu’’nti (pārā. 162) evamādīsu daṭṭhabbā, tasmā dutiyā kāladdhāne accantasaṃyogeti dutiyātra sambhavati ‘‘māsamadhīte divasamadhīte’’ti yathā. Idha pana hetuattho karaṇattho ca sambhavatīti ettha yassa karaṇavacanassa hetuattho sambhavati, tena samayena hetubhūtena taṃ taṃ vatthuvītikkamasaṅkhātaṃ vītikkamasamayasaṅkhātaṃ vā sikkhāpadapaññattihetuñca apekkhamāno bhagavā tattha tattha vihāsi. Yassa karaṇattho sambhavati, tena karaṇabhūtena samayena sampattena sikkhāpadāni paññāpayanto bhagavā tattha tattha vihāsīti adhippāyo.

此处刹那指未断八刹那，第九则是因缘生起之刹那，正念于彼时生起。聚合乃指以六根作因相应六境合会之境界，正念于此生起。因乃指色等所引发的境界。故在此因缘之聚合因上，正念于感触等境起而圆满。这是因果双重成立，合于三因与因果关系，被此经所证。尔时佛宣说：“如来自知于此处获悉时间。”此处解释的是如来对时间的了解。所谓“因此时”，是指居于这一刹那时的因，譬如“食养身体、智慧得安住”，即说明“接受食物、获得智慧”的因理。故有“因此时住”之说。于持戒修行如巴拉基戒、巴吉帝亚戒文显明时间之作用。如第二次犯戒时，得极强结缘，故称极大结合。因缘与时刻相应，则佛陀应在彼处或时住持行为。由因缘成立，佛陀在彼处维持练习道德戒行，此为有意识的调适。

Gaṇṭhipade pana ‘‘sudinnādīnaṃ vītikkamova kāraṇaṃ nāma, tassa niyamabhūto kālo pana karaṇameva taṃ kālaṃ anatikkamitvāva sikkhāpadassa paññapetabbattā’’ti vuttaṃ, taṃ niddosaṃ. Yaṃ pana vuttaṃ ‘‘idaṃ karaṇaṃ pubbabhāgattā paṭhamaṃ vattabbampi pacchā vutta’’nti, taṃ duvuttaṃ. Hetuatthato hi yathā pacchā karaṇattho yojiyamāno anukkameneva yogaṃ gacchati, tathā ca yojito. Yaṃ pana aṭṭhakathācariyo pacchā vuttaṃ idaṃ karaṇatthaṃ paṭhamaṃ yojetvā paṭhamaṃ vuttaṃ hetuatthaṃ pacchā yojesi, taṃ yojanāsukhattāti veditabbanti ācariyena likhitaṃ. Ito paṭṭhāya yattha yattha ‘‘ācariyena likhita’’nti vā ‘‘ācariyassa takko’’ti vā vuccati, tattha tattha ācariyo nāma ānandācariyo kalasapuravāsīti gahetabbo. Etthāha – yathā suttante ‘‘ekaṃ samayaṃ bhagavā’’ti vuccati, tathā ‘‘tena samayena bhagavā verañjāya’’nti vattabbaṃ, atha savevacanaṃ vattukāmo thero, tathāgato sugatotiādīnipi vattabbāni, atha imasseva padadvayassa gahaṇe kiñci payojanaṃ atthi, taṃ vattabbanti? Vuccate – kesañci buddhassa bhagavato paramagambhīraṃ ajjhāsayakkamaṃ ajānataṃ ‘‘apaññatte sikkhāpade anādīnavadasso…pe… abhiviññāpesī’’tiādikaṃ (pārā. 36) ‘‘atha kho bhagavā āyasmantaṃ sudinnaṃ paṭipucchī’’tiādikañca (pārā. 39) ‘‘sādiyi tvaṃ bhikkhūti. Nāhaṃ bhagavā sādiyi’’ntiādikañca (pārā. 72) tathā purāṇavohārikaṃ bhikkhuṃ pucchitvā tena vuttaparicchedena dutiyapārājikapaññāpanañca devadattassa pabbajjānujānanañcāti evamādikaṃ vinayapariyattiṃ disvā buddhasubuddhataṃ paṭicca saṅkā sambhaveyya, ‘‘tathā kiṃ pana tuyhaṃ chavassa kheḷāsakassā’’ti (cūḷava. 336) evamādikaṃ pharusavacanapaṭisaṃyuttaṃ vinayapariyattiṃ nissāya khīṇāsavattaṃ paṭicca saṅkā sambhaveyya, tadubhayasaṅkāvinodanatthaṃ āyasmatā upālittherena idameva padadvayaggahaṇaṃ sabbattha katanti veditabbaṃ. Tenetaṃ dīpeti – kāmaṃ sabbañeyyabuddhattā buddhoyeva, bhaggasabbadosattā bhagavāva, so satthāti. Paratopi vuttaṃ ‘‘jānantāpi tathāgatā pucchanti…pe… anatthasaṃhite setughāto tathāgatāna’’nti (pārā. 16). Suttante ca vuttaṃ ‘‘saṇhenapi kesi vinemi pharusenapī’’tiādi (a. ni. 4.111).

对于主观断与客观断，老师注释说“苏定等戒戒失是因，戒对戒的第二次修订则是果”。所谓“这是不诤”的说法，乃是指佛陀无碍教法。而这二者结合起来说明“同一时间”的状况。就如经中所述“诸经开头曰一时，下一句曰于彼时。”这体现不同说法，喻示同一事实的多种阐释。对于此二语之结合有无实际意义？回答是佛的思想甚深，非外人所及。“无明释迦未能通达此处详律义”及其他记载，均阐明曾问答琐事，而佛止而不对，也有不同比库疑问。由此前贤如阿波利长老等依据律学权威给出解释。此言可知佛之教法深不可测，故须信而不疑。佛之圣教覆载一切欲乐，佛是正师。又如经中示例“知者亦问如来诸苦难法。”诸经有明示“以严纲约束皆因习气所致”，佛法深入苦乐根源。

Asādhāraṇahetumhīti ettha kusalamūlāni na akusalānaṃ kadāci mūlāni honti, tathā akusalamūlāni kusalānaṃ, abyākatamūlāni na kadāci kusalānanti ayameva nayo labbhati, yasmā kusalā hetū taṃsamuṭṭhānānaṃ rūpānaṃ hetupaccayena paccayo (paṭṭhā. 1.1.401 ādayo), tasmā kusalāni kusalānaṃyevātiādinayo na labbhati. Puci vuccate kuṭṭhā, te mandayati nāsayatīti pucimando. Sattānaṃ hitasukhanipphādanādhimuttatanti ettha sāmaññato vuttasatte dvidhā bhinditvā dassetuṃ ‘‘manussānaṃ upakārabahulata’’ntiādi vuttaṃ. Bahujanahitāyāti bahuno janassa hitatthāya. Paññāsampattiyā diṭṭhadhammikasamparāyikahitūpadesako hi bhagavā. Sukhāyāti sukhatthāya. Cāgasampattiyā upakārakasukhasampadāyako hi esa. Mettākaruṇāsampattiyā lokānukampāya mātāpitaro viya. Lokassa rakkhitagopitā hi esa. Devamanussānanti ettha bhabbapuggale veneyyasatteyeva gahetvā tesaṃ nibbānamaggaphalādhigamāya attano uppattiṃ dasseti. ‘‘Atthāyā’’ti hi vutte paramatthatthāya nibbānāya, ‘‘hitāyā’’ti vutte taṃsampāpakamaggatthāyāti vuttaṃ hoti, maggato uttari hitaṃ nāma natthīti. Sukhāyāti phalasamāpattisukhatthāya tato uttari sukhābhāvato. Diṭṭhisīlasaṅghātenāti ettha samādhiṃ paññañca aggahetvā diṭṭhisīlamattaggahaṇaṃ sabbasekkhāsekkhasāmaññattā. Kosambakasuttepi (ma. ni. 1.492) ‘‘sīlasāmaññagato viharati, diṭṭhisāmaññagato viharatī’’ti vuttaṃ. Diṭṭhiggahaṇena paññāpi gahitāti ce? Na, sotāpannādīnampi paññāya paripūrakāribhāvappasaṅgato, tasmā ekalakkhaṇānampi tāsaṃ paññādiṭṭhīnaṃ avatthantarabhedo atthi dhitisamādhindriyasammāsamādhīnaṃ viya . Aññāsīti ettha sotadvārānusārena ñātā, atthā sutāti hi vuccanti ‘‘sutametaṃ, bho gotama, pāpakā samācārā dissanti ceva suyyanti cā’’tiādīsu viya. ‘‘Bhikkhu kho, upāli , saṅghaṃ bhindatī’’tiādīsu (cūḷava. 354) viya avadhāraṇatthe vā. Verañjāyaṃ bhavo vijjamāno. Itthambhūtassa evaṃ bhūtassa. Kathaṃ bhūtassa? Sakyaputtassa sakyakulā pabbajitassa, evaṃ hutvā ṭhitassa kittisaddo abbhuggatoti abhisaddena yoge upayogavacanāni hontīti attho.

非凡缘起意指善法并非恶法之起，反之亦然。非表彰亦非相同之因。此意旨在指出缘起关系中善法之根本因必定是善，恶法根本因必定是恶，未确定者则不可能是善。此为正理，遵释迦教诠。此段称“愚钝”为陋称，意谓迟钝不明。出于众生利益与幸福之缘起，世尊将众生分为两类以示利他道理，称“益于众生”的多种方便。以智慧成就之福乐利益众生，将福乐与施予结合，行慈悲以普度众生。父母之爱护护持天下众生，正如天人护持。以魔与天人二类众生，进而显现修行通达涅槃之法。所谓“究竟意”为无上涅槃，“利他义”指有害恶业得离之意。涅槃之乐为果报乐，而非最高极乐。依止慧戒之集称为“见戒团体”，其内以戒为主，见为辅。於《国兜经》中，“行戒见法”共处。问慧是否也包括见的涵义？答曰不然，只是慧配合依止见。此处说明从声闻根基（例如须陀洹果等），到释迦般若智慧，知见与善根成自然规律。谓“知见之普及无边”，表声闻共证义之殊同。进而举例“听闻正法”，和断除恶习恶行之教导，以示其教育特性。称比库伍巴离破坏僧团为例，说明因果循环。

Kāmupādānapaccayā eva mettaṃ bhāveti, brahmaloke nibbattatīti iminā kāmupādānahetu kammaṃ katvā kāmabhave eva nibbattatītivādīnaṃ vādo paṭikkhittoti vadanti, ‘‘brahmaloke paṇītā kāmā’’ti sutvā, kappetvā vā pacchā ‘‘tattha sampattiṃ anubhavissāmī’’ti kāmupādānapaccayā tadupagaṃ karotīti brahmalokepi kāmanīyaṭṭhena kāmā, ‘‘tadārammaṇattā taṇhā kāmupādānanti vuttā’’ti ca vadanti, vīmaṃsitabbaṃ. Kammañca cakkhussa janakakāraṇaṃ, kammassa mūlakāraṇaṃ taṇhā, tasmā na mūlakāraṇaṃ hoti janakaṃ. Rūpataṇhādayo dukkhasaccaṃ khandhapariyāpannattā, ‘‘yampicchaṃ na labhati, tampi dukkha’’nti (dī. ni. 2.387; ma. ni. 1.131; vibha. 190) vacanato ca. Tassa mūlakāraṇabhāvena samuṭṭhāpikāti tassa kāraṇabhūtassa imassa khandhapañcakassa samuṭṭhāpikāti yojetabbaṃ. ‘‘Āsavasamudayā avijjāsamudayo’’ti (ma. ni. 1.103) vacanato tassa eva kāraṇantipi vattuṃ vaṭṭati. Apica ‘‘rūpādi viya taṇhāpi taṇhāya uppattippahānaṭṭhāna’’nti vacanato rūpādi viya taṇhāpi dukkhasaccaṃ kataṃ. Vuttañhetaṃ ‘‘rūpataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjatī’’ti (dī. ni. 2.400; vibha. 203) ca ‘‘etthesā taṇhā pahīyamānā pahīyatī’’ti (dī. ni. 2.401; ma. ni. 1.134) ca. Visuddhimagge ‘‘sabbākārena pana upādānakkhandhapañcakaṃ dukkhañceva ariyasaccañca aññatra taṇhāyā’’ti vacanato idha rūpataṇhādayo dukkhasaccanti vacanaṃ virujjhatīti ce? Na, aññamaññāsaṅkarabhāvena dassetuṃ tattha tattha vuttattā. Yadi taṇhā upādānakkhandhapariyāpannā na bhaveyya, saccavibhaṅge ‘‘tattha katame saṃkhittena pañcupādānakkhandhā dukkhā. Seyyathidaṃ, rūpupādānakkhandho ..pe… viññāṇupādānakkhandho’’ti (vibha. 202) ettha ‘‘ṭhapetvā taṇhaṃ saṅkhārupādānakkhandho’’ti vattabbaṃ bhaveyya, na ca vuttaṃ, tasmā dukkhasaccapariyāpannā taṇhāti ce? Na, hetuphalasaṅkaradosappasaṅgato. Na saṅkaradosoti ce? Saccavibhaṅgapāḷiyañhi pañcahi koṭṭhāsehi samudayasaccaṃ niddiṭṭhaṃ.

因感官执着为缘起故，彼生起慈爱，遂生于梵天世界。此由欲执着所结的因业，建立欲界轮回的果报。相反论者主张梵天界纯净欲乐，故抵触此说。经文有云：“梵天界美好欲乐”，然释义仍需思量。业主要使生起感官，此业原因为欲爱，故欲爱非根本因，而是生起因缘。因欲与色等蕴苦之特性，感官所不能得，即谓苦理。“应知此业，长养五蕴之聚集。”该处意谓促成诸法生成的根本原因。谓“渊起于无明”，无明为根本因。又说“如色等，爱亦为断灭之处”。经文说明“色等此爱，如现色美，正因色及爱而生。”所谓“爱断灭”也称“苦灭”。圣道分明此义，即色等及欲爱皆为苦典。若论于净道主张摧毁此爱，则有法理应证而不冲突。经中《清净道论》称“诸蕴唯爱分别为苦，诸圣谛唯除此爱之外”，即说爱正是苦因。否定此义恐误导。若无欲爱，五取蕴中应有描述五爱蕴苦义。譬如“色的执着蕴”、“识及眼所取蕴”等也俱列入其中。故此段明示欲爱为重要苦因，并指示缘起及苦理关系，以为根本法义。

Kathaṃ? Taṇhāti eko vāro, taṇhā ca avasesā ca kilesāti dutiyo, taṇhā ca avasesā ca kilesā avasesā ca akusalā dhammāti tatiyo, taṇhā ca avasesā ca kilesā avasesā ca akusalā dhammā tīṇi ca kusalamūlāni sāsavānīti catuttho, taṇhā ca avasesā ca kilesā avasesā ca akusalā dhammā tīṇi ca kusalamūlāni sāsavāni avasesā ca sāsavā kusalā dhammāti pañcamo vāroti. Āma niddiṭṭhaṃ, tathāpi abhidhammabhājaniyeyeva, na aññasmiṃ, so ca nayo ariyasaccaniddese na labbhati. Tathā hi tattha ‘‘cattāri saccāni’’ccevāha, suttantabhājaniyapañhapucchakesu viya ‘‘cattāri ariyasaccānī’’ti na vuttaṃ, tasmā suttantabhājaniyova pamāṇaṃ tattha ca taṇhāya vuttattā. Yathāha ‘‘tattha katamaṃ dukkhasamudayaṃ ariyasaccaṃ, yāyaṃ taṇhā ponobhavikā…pe… seyyathidaṃ, kāmataṇhā’’tiādi (vibha. 203). ‘‘Yadaniccaṃ taṃ dukkha’’nti (saṃ. ni. 3.15) iminā pariyāyena vuttattā tattha vuttampi pamāṇameva. ‘‘Paṭhamaṃ jhānaṃ upasampajja viharati pathavīkasiṇa’’nti (dha. sa. 186 ādayo) vacanato ‘‘kasiṇānī’’ti jhānāni vuttāni. Keci ‘‘uggahanimittapaṭibhāganimitte sandhāya vutta’’nti vadanti, taṃ na sundaraṃ. ‘‘Dvattiṃsākārāpi paṇṇattiṃ vissajjetvā paṭikūlāti sati paṭṭhapetabbā’’ti vacanato satigocarā rūpādayo ca veditabbā.

如何解说？欲即是一种烦恼，欲及其余剩的烦恼构成贪欲，这是第二层；欲及剩余的烦恼中包含不善法，这是第三；欲及剩余的烦恼及不善法，三者是贪欲、不善法和恶业（业煞）三根本痴染，这是第四；欲及剩余的烦恼及不善法，且这三者皆为有害，余剩的有害善法为第五层。确已如此，唯有此为阿毗达摩学者所应论述，没有别的，且此理在圣谛的阐述中亦难以得见。正是因其经文中虽说“四谛”，却在律藏诠释疑问问答中并未言“四圣谛”，因此其标准仅限于律藏诠释，而欲的论说尤为清晰。比如曰：“此处所言苦的起因圣谛，即由赎命欲……”如是说。又如《三藏总义》所云：“何谓常即是苦？”此一词义则借此句式表达，亦具标准。又曰：“初禅入定于地界”，此处又说“界”适用于禅定。有人说这是借缘由和果报而说，这样说不可取。说到二十二形及三十品次，皆当以戒律所摄的念处、色等可知。

Saddhāhirottappabāhusaccavīriyārambhopaṭṭhitasatisampajaññatāti ime satta saddhammā nāma. Sabhāvatoti dukkhato. Na cavatīti deve sandhāya. Ñāteyyanti ñātabbaṃ. Daṭṭheyyanti daṭṭhabbaṃ. Atha vā pana ‘‘nāhaṃ gamanena lokassa antaṃ ñāteyya’’nti vadāmīti attho. Lokanti khandhalokaṃ. Gamanena na pattabboti sarīragamanena, agatigamanena vā na pattabbo, ariyagamanena lokantaṃ patvāva dukkhā atthi pamocananti vuttaṃ hoti. Samitāvīti samitakileso. Āhāraṭṭhitikāti paccayaṭṭhitikā. Ye keci paccayaṭṭhitikā, sabbe te lujjanapalujjanaṭṭhena eko lokoti adhippāyo. Saṅkhārā hi sakasakapaccayāyattatāya sattā visattā sattā nāma. Pariharanti paricaranti. Disāti upayogabahuvacanaṃ. Bhanti paṭibhanti. Ke te? Teyeva virocamānā pabhassarā candimasūriyā. Aṭṭha lokadhammā saṅkhārāva. ‘‘Sinerussa samantato’’ti vacanato yugandharādayo sineruṃ parikkhipitvā parimaṇḍalākārena ṭhitāti vadanti. Parikkhipitvā accuggato lokadhātu ayaṃ. ‘‘Ma-kāro padasandhikaro’’ti vadanti. Aññathāpi lakkhaṇādibhedato saṅkhāralokaṃ, āsayānusayabhedato sattalokaṃ, cakkavāḷādiparimāṇato okāsalokañca sabbathāpi viditattā lokavidū.

信、热忱、清净、善语、精进、专注、正念是七种正法，称为七正法。悲则是苦恼。非无常乃指天界的常。可知者即当知者，可见者即应见者。又说“我于此行不应知世间终极”，意在说明世间即色蕴，非以肉体行走，非以不生不灭之理行走，唯以圣道行走至世间终极，方有解脱之苦。所谓善根清净，是以饮食为依，因缘所致。因缘俱在，故称唯有一界。行即为因缘之所摄，因此众生为不净之众生。彼界即以八方为界。八世界即八解脱、八禅定。教师称师，如恶鬼称妖魔。青蛙曰：“我是水中蛙，非陆上蛙，水域广阔，教我者威严以鞭施罚”，此乃教示。彼世界诸色乃诸善法所依。

Vimuttiñāṇadassanaṃ kāmāvacaraṃ parittaṃ lokiyaṃ, tena sabbaṃ lokaṃ kathaṃ abhivati? Asadisānubhāvattā sabbaññutaññāṇaṃ viya. Tañhi attano visaye bhagavato sabbaññutaññāṇagatikaṃ , lahutarappavatti ca bhavaṅgacittadvayānantaraṃ uppattito. Na kassaci evaṃlahutaraṃ cittaṃ uppajjati, api āyasmato sāriputtassa, tassa kiresa cittavāro pañcadasabhavaṅgānantaranti. Aggisikhadhūmasikhā ca nāgā kira sīhaḷadīpe. Atthassa dīpakaṃ padaṃ atthapadaṃ. Ekatthadīpakaṃ padaṃ, sabbametaṃ vākyanti attho. Aṭṭha disā nāma aṭṭha vimokkhā, samāpattiyo vā. Satthavāho satthāti nipātito yathā pisitāso pisāco. Udake maṇḍūko ahaṃ āsiṃ, na thale maṇḍūko, vārimattameva gocaro, tassa me tava dhammaṃ suṇantassa sīsaṃ daṇḍena sannirumbhitvāti pāṭhaseso. Anādaratthe vā sāmivacanaṃ. ‘‘Ettakenapi evarūpā iddhi bhavissatī’’ti sitaṃ katvā. Vimokkhoti cettha maggo, tadanantarikaṃ ñāṇaṃ nāma phalañāṇaṃ, tasmiṃ khaṇe buddho nāma. Sabbassa buddhattāti kattari. Bodhetāti hetukattari. Seṭṭhatthadīpakaṃ vacanaṃ seṭṭhaṃ nāma, tathā uttamaṃ. Sacchikāpaññattīti sabbadhammānaṃ sacchikaraṇavasena sayambhutā paññatti, attanā eva vā ñātā sacchikatātipi sacchikāpaññatti. Bhagī bhagavā cīvarapiṇḍapātādīnaṃ. Bhajī araññavanapatthāni pantāni senāsanāni. Bhāgī atthadhammavimuttirasassa. Rāgādikilesagaṇabhaggamakāsi. Bhāvitattano bhāvitakāyo. Bhavassa antaṃ nibbānaṃ maggādhigamena taṃ gatoti bhavantago.

解脱之知见是避开世间欲界之知见，则众生如何堕落？因非实证故，犹如具备一切知识般。世尊于此自利境界，断除散乱轻愚之两重心识之间生起此知。无人能生如是轻愚心，连寿者沙利者亦如此，其识念以十五心识依次生起。如锡兰所说，火焰、烟雾及龙等灯火为比喻，这长明火灯即是理义明灯，此义即旨意，众教皆如此教示。八方即八解脱或八修行境界。有文人曰：“聚集火焰成圆火轮”。谓此灯已成圆盘形状。由此今界成。又称“掌管一切步行之理”，依此观察因缘变异，亦称七界众生，依三界界分及根本染习区别，称七界。亦称“世间诸界，大小不同，全由通达之人所知”。

‘‘Lobhaṃ , bhikkhave, ekaṃ dhammaṃ pajahathā’’tiādinā (itivu. 1) nayena ekakādivasenāgate gahetvā vadati. Saṃkilesataṇhādiṭṭhiduccaritasaṃkilesavasena aniccadukkhamanattāsubhesu niccantiādivipariyesā. Cīvarahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati, piṇḍapāta senāsanaitibhavābhavahetu vā (a. ni. 4.9). Cetokhilā satthari kaṅkhati, dhamme, saṅghe, sikkhāya, sabrahmacārīsu kupitoti (dī. ni. 3.319; vibha. 941) āgatā pañca. Kāme avītarāgo hoti…pe… kāye, rūpe, yāvadatthaṃ udarāvadehakaṃ bhuñjitvā, aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ caratīti (dī. ni. 3.320; vibha. 941) āgatā pañca vinibandhā. Vivādamūlāni kodho upanāho makkho paḷāso issā macchariyaṃ māyā sāṭheyyaṃ thambho sārambho sandiṭṭhiparāmāsitā ādhānaggāhī duppaṭinissaggitā (a. ni. 6.36; dī. ni. 3.325). Vibhaṅge pana ‘‘kodho makkho issā sāṭheyyaṃ pāpicchatā sandiṭṭhiparāmāsitā’’ti (vibha. 944) āgataṃ. Taṇhaṃ paṭicca pariyesanā, pariyesanaṃ paṭicca lābho, lābhaṃ paṭicca vinicchayo, evaṃ chandarāgo, ajjhosānaṃ, pariggaho, macchariyaṃ, ārakkho, ārakkhādhikaraṇaṃ, daṇḍādānasatthādāna…pe… akusalā dhammā sambhavantīti (dī. ni. 2.104; 3.359; a. ni. 9.23; vibha. 963) vuttānaṃ. Rūpasaddagandharasaphoṭṭhabbadhammataṇhāti cha, tā kāmabhavavibhavataṇhāvaseneva aṭṭhārasa, tā eva ajjhattikassupādāya aṭṭhārasa, bāhirassupādāya aṭṭhārasāti chattiṃsa, tā atīte chattiṃsa, anāgate chattiṃsa, paccuppanne chattiṃsāti evaṃ aṭṭhasatataṇhāvicaritānīti. Māretīti māro, pamādo ‘‘pamādo maccuno pada’’nti (dha. pa. 21) vacanato. Sammāājīvavināsanato vā kilesā vuccanti ‘‘māro’’ti, vadhakūpamattā khandhāva mārā. Abhisaṅkhārā jātidukkhābhinibbattāpanato, jātassa jarādisambhavato ca mārā. Ekabhavapariyāpannajīvitamāraṇato maccu māro. Aṇimatā nāma paramāṇu viya adassanūpagamanaṃ. Laghimatā sarīrena, cittena vā sīghagamanaṃ. Mahimatā candimasūriyādīnampipāṇinā parāmasanādi. Patti nāma yathicchitadesappatti. Pakāsanatā, lābhakassatthasādhanaṃ vā pākammaṃ. Īsattaṃ nāma sayaṃvasitā. Vasittaṃ nāma aparavasitā. Yatthakāmāvasāyitaṃ nāma yatthicchati yadicchati yāvadicchati, tattha tāva tadatthasādhanaṃ. Pīḷanasaṅkhatasantāpavipariṇāmaṭṭhenavā dukkhamariyasaccantiādimhi idaṃ codanāpubbaṅgamaṃ atthavissajjanaṃ – dukkhādīnaṃ aññepi rūpataṇhādayo atthā atthi, atha kasmā cattāro eva vuttāti ce? Aññasaccadassanavasena āvibhāvato.

“比库们，当舍贪欲此一法”此类语句采用单一、连续讲述法。贪欲等一切烦恼及错误见、恶行烦恼成无常、苦、非我、恶不善及相逆法转变。比库，因衣钵缘故，欲产生；乃因乞食及坐具等因缘或无产生或消失。心靡靡不安，对师长、法、僧、戒、出家弟子生嗔恚不满，常生五种烦恼。乃至欲境不起执着，如身、色、至腹部等饱食作意，放弃欲心，修持出家生活。烦恼根本有愤怒、怨恨、嫉妒、恶意、欺骗、毁谤、怀疑、恶论等。此类烦恼亦称烦恼根源。欲为众苦之根，由十八类欲及内外欲组成，三十三类过去、未来及现在种种欲生。魔即是死亡，懈怠称为“懈怠是死”，意在引导。束缚破坏正业名为魔。生起行蕴苦厌感，因生起及衰老死故名魔。生命之限有生死论。极微不可见如最小原子，或因身心敏捷行，或因月日星等怪物干预而有所现。感得即是随意感得，财产即自有财产。欲为应斯应事之达成，苦为磨难之剧烈变易，是苦圣谛开端的启示。

‘‘Tattha katamaṃ dukkheñāṇaṃ, dukkhaṃ ārabbha yā uppajjati paññā’’tiādināpi (vibha. 794) nayena ekekasaccārammaṇavasenāpi saccañāṇaṃ vuttaṃ. ‘‘Yo, bhikkhave, dukkhaṃ passati, dukkhasamudayampi so passatī’’tiādinā (saṃ. ni. 5.1100) nayena ekaṃ saccaṃ ārammaṇaṃ katvā sesesu kiccanipphattivasenāpi vuttaṃ. Tattha yadā ekekaṃ saccaṃ ārammaṇaṃ karoti, tadā samudayadassanena tāva sabhāvato pīḷanalakkhaṇassāpi dukkhassa yasmā taṃ āyūhanalakkhaṇena samudayena āyūhitaṃ saṅkhataṃ, tasmāssa so saṅkhataṭṭho āvi bhavati. Yasmā pana maggo kilesasantāpaharo susītalo, tasmāssa maggadassanena santāpaṭṭho āvi bhavati nandassa accharādassanena sundariyā anabhirūpabhāvo viya. Avipariṇāmadhammassa pana nirodhassa dassanena tassa vipariṇāmaṭṭho āvi bhavatīti vattabbameva natthi. Sabhāvato āyūhanalakkhaṇassapi samudayassa dukkhadassanena nidānaṭṭho āvi bhavati asappāyabhojanato uppannabyādhidassanena bhojanassa byādhinidānabhāvo viya. Visaṃyogabhūtassa nirodhassa dassanena saṃyogaṭṭho. Niyyānabhūtassa ca maggassa dassanena palibodhaṭṭhoti. Tathā nissaraṇassāpi nirodhassa avivekabhūtassa samudayassa dassanena vivekaṭṭho āvi bhavati. Maggadassanena asaṅkhataṭṭho. Iminā hi anamatagge saṃsāre maggo na diṭṭhapubbo, sopi ca sappaccayattā saṅkhato evāti appaccayadhammassa asaṅkhatabhāvo ativiya pākaṭo hoti. Dukkhadassanena panassa amataṭṭho āvi bhavati. Dukkhañhi visaṃ, amataṃ nibbānanti. Tathā niyyānalakkhaṇassāpi maggassa samudayadassanena ‘‘nāyaṃ hetu nibbānassa pattiyā, ayaṃ hetū’’ti hetvattho āvi bhavati. Nirodhadassanena dassanaṭṭho paramasukhumarūpāni passato ‘‘vippasannaṃ vata me cakkhū’’ti cakkhussa vippasannabhāvo viya. Dukkhadassanena adhipateyyaṭṭho anekarogāturakapaṇajanadassanena issarajanassa uḷārabhāvo viyāti evamettha lakkhaṇavasena, ekassa aññasaccadassanavasena ca itaresaṃ tiṇṇaṃ āvibhāvato ekekassa cattāro atthā vuttā. Upadhiviveko nikkilesatā.

“于苦中什么是智慧？自苦起何为智慧？”此类句式说明对各谛之知皆依止观察。如《释义》中说：“诸比库若见苦，亦见苦之由起。”每一圣谛成立时，分别标示为苦及苦集之知。于各圣谛时，苦集的见入如一蓮花盛放，而苦的苦相亦由苦集之因缘与寿命体现。因道之观察，其苦未苦变之知亦生。又道知苦火，喜悦知苦之相未现。灭的见则极细微，观照生灭之繁复相。苦的见入亦如诸病重而身苦难忍。此等标记显明各圣谛法同异。故一切圣谛之知皆表明三者之变化，即苦、集、灭俱显现。因缘解脱之乐，亦为无碍智慧之具足。所谓智慧解脱之入，即于不生不灭中证知。

Paṭipakkhaṃ atthayantīti paccatthikā. Pati viruddhā amittā paccāmittā. Sacchikatvā pavedetīti ettāvatā bhagavato sabbaññutaṃ dīpeti. Tena ñāṇasampattiṃ dīpetvā idāni karuṇāsampattiṃ dīpetuṃ ‘‘so dhammaṃ desesī’’tiādimāha. Atha vā kiṃ so pavedesīti? Ñāṇaṃ, taṃ sabbaṃ tilokahitabhūtameva. So dhammaṃ desesīti kīdisaṃ? ‘‘Ādikalyāṇa’’ntiādi. Anena vacanena vattuṃ arahabhāvaṃ dīpeti. Sāsanadhammoti ovādapariyatti. Kiccasuddhiyāti kilesappahānanibbānārammaṇakiccasuddhiyā. Sāsanabrahmacariyaṃ nāma sikkhattayaṃ, navakoṭisahassānītiādikaṃ vā. Maggameva brahmacariyaṃ maggabrahmacariyaṃ. Tassa pakāsakaṃ piṭakattayaṃ idha sātthaṃ sabyañjanaṃ nāma. Chasu atthapadesu saṅkhepato kāsanaṃ saṅkāsanaṃ. Ādito kāsanaṃ pakāsanaṃ. Ubhayampi vitthāretvā desanaṃ vivaraṇaṃ. Puna vibhāgakaraṇaṃ vibhajanaṃ. Opammādinā pākaṭakaraṇaṃ uttānīkaraṇaṃ. Sotūnaṃ cittaparitosajananena, cittanisānena ca paññāpanaṃ veditabbaṃ. Byañjanapadesu akkharaṇato akkharaṃ, ‘‘ekakkharapadamakkhara’’nti eke. Vibhattiantaṃ padaṃ. Byañjayatīti byañjanaṃ, vākyaṃ. Padasamudāyo vā vākyaṃ. Vibhāgapakāso ākāro nāma. Phusatīti phassotiādi nibbacanaṃ nirutti, niruttiyā niddiṭṭhassa apadeso niddeso nāma. Phusatīti phasso, so tividho – sukhavedanīyo dukkhavedanīyo adukkhamasukhavedanīyoti. Etesu ayaṃ yojanā – akkharehi saṅkāsayati, padehi pakāsayati, byañjanehi vivarati, ākārehi vibhajati, niruttīhi uttāniṃ karoti, niddesehi paññāpeti. Akkharehi vā saṅkāsayitvā padehi pakāseti, byañjanehi vivaritvā ākārehi vibhajati, niruttīhi uttāniṃ katvā niddesehi paññāpeti. Akkharehi vā ugghāṭetvā padehi vineti ugghaṭitaññuṃ, byañjanehi vivaritvā ākārehi vineti vipañcitaññuṃ, niruttīhi netvā niddesehi vineti neyyanti veditabbaṃ. Atthoti bhāsitattho. Tassevatthassa paṭivijjhitabbo sako sako bhāvo paṭivedho nāma. Taṃ ubhayampi attho nāma. Tena vuttaṃ ‘‘atthagambhīratāpaṭivedhagambhīratāhi sāttha’’nti. Dhammoti vā desanāti vā byañjanameva. Niddosabhāvena parisuddhaṃ sāsanabrahmacariyaṃ, sikkhattayapariggahito maggo ca, ubhayampi brahmacariyapadena saṅgahitaṃ. Paṭipattiyāti paṭipattihetu. Āgamabyattitoti punappunaṃ adhīyamānā khandhādayo pākaṭā honti. Duruttasatthāni adhīyamānāni sammohamevāvāhanti.

对立义为反义，敌人即反对者，朋友即友方。实证明白而示现，此为世尊之全知法。依此智慧成就后今当开示慈悲成就。佛即“世尊”之意。出现“如何示现？”即法之起始善端，以此语表明阿拉汉果位。法即教义及诠释。功德完满而无烦恼者名阿拉汉。安住教法即戒律清净及苦灭功德法，修持戒律为成就道果之器。为此方便，三藏及其注解皆具说明。要义在于六纲领：起始、展开、区分、分派、比喻及明白。闻法者则能明白心理及义理。文字之字音组合成字，字组合成句，句组合成文，文解释称之为“释义”，释义揭示文字所含之深层义理。触及之理，包括三种苦乐感受：乐感、苦感、不苦不乐感。于此，将字相贯连，字组词、词组成句、句释义、释义说明法义；正是语言解说之道。义即言说之意，须明辨每一义理及涵义。以此为基础，实现深刻理念之悟解。行持教义即成就。此为世尊不断教导、反复宣说的根本真理。迷惑不断入侵圣教者以不善教法。

§2-3

2-3.Kacci khamanīyaṃ sītuṇhādi. Kacci yāpanīyaṃ yathāladdhehi jīvitasādhanehi jīvitaṃ. Appābādhanti appopasaggaṃ, appātaṅkanti apparogaṃ. Kacci lahuṭṭhānaṃ sarīrakicce. Kacci balaṃ samaṇakicce. Kacci phāsuvihāro yathāvuttanayena appābādhatāya, anukkaṇṭhanādivasena vā. Sattasaṭṭhito paṭṭhāya pacchimavayo, uttarāmukhoti vuttaṃ hoti. Lokavivaraṇe jāte idha kiṃ olokesi, natthettha tayā sadisopīti āha ‘‘tvaṃ sadevakassa lokassa aggo’’tiādi. Āsabhiṃ uttamaṃ. Upapattivasena devā. Rūpānaṃ paribhogavasena, patthanāvasena vā uppannā rāgasampayuttā somanassavedanānurūpato uppajjitvā hadayatappanato ambarasādayo viya ‘‘rūparasā’’ti vuccanti. Tathāgatassa pahīnāti adhikāravasenāha. Tathāgatassapi hi kassaci te pahīnāti matthakacchinnatālo viya katā. Kathaṃ? Rūparasādivacanena vipākadhammadhammā gahitā, te vijjamānāpi matthakasadisānaṃ taṇhāvijjānaṃ maggasatthena chinnattā āyatiṃ tālapantisadise vipākakkhandhe nibbattetuṃ asamatthā jātā. Tasmā tālāvatthu viya katā. ‘‘Kusalasomanassāpi ettha saṅgahitā’’ti vadanti. Paṭhamamaggena pahīnā kammapathaṭṭhāniyā, dutiyena ucchinnamūlā oḷārikā, tatiyena tālāvatthukatā kāmarāgaṭṭhāniyā. Catutthena anabhāvaṃkatā rūparāgārūparāgaṭṭhāniyā. Aparihānadhammataṃ pana dīpento ‘‘āyatiṃ anuppādadhammā’’ti āha. Tadaṅgappahānena vā pahīnā vipassanākkhaṇe, jhānassa pubbabhāgakkhaṇe vā, vikkhambhanappahānena ucchinnamūlā jhānakkhaṇe. ‘‘Vivicceva kāmehī’’ti (pārā. 11) hi vuttaṃ. Samucchedappahānena tālāvatthukatā tatiyavijjādhigamakkhaṇe. Itthambhūtā pana te rūparasādayo anabhāvaṃkatā āyatimanuppādadhammāti ekamevidaṃ atthapadaṃ. Paṭhamāya vā abhinibbhidāya pahīnā, dutiyāya ucchinnamūlā, tatiyāya tālāvatthukatā. Itthambhūtā yasmā anabhāvaṃkatā nāma honti, tasmā āyatiṃanauppādadhammāti veditabbā. Atha vā dukkhañāṇena pahīnā, samudayañāṇena ucchinnamūlā , nirodhañāṇena tālāvatthukatā, maggañāṇena anabhāvaṃkatā, paccavekkhaṇañāṇena āyatiṃ anuppādadhammāti veditabbā. Lokiyamaggena vā pahīnā, dassanamaggena ucchinnamūlā, tividhena bhāvanāmaggena tālāvatthukatātiādi. Brāhmaṇassa avisayattā dhammarasā na uddhaṭā.

有些事情需要忍耐，例如寒冷和炎热。有些事情需要维持生活，按照适当的方式使用生存的资源。它们不会导致严重的疾病或痛苦，也不会造成烦恼和忧虑。有些是身体上的轻微不适，有些是修行中力量的不稳固，有些是不喜欢安稳生活的状态，因缘不顺，或因怨恨等原因而产生的困难。六十七岁被视为中年，是向西方的阶段，众说纷纭。世间现象出现时，这里观察什么，没有相似可比，故有人说「你是众天人之首」等，表示甚为殊胜，乃天众来生之种。因贪欲染着的色法享受，因对形像的热爱或依止而起，彼等色境依附爱欲而生，产生如心火燃烧般的感受，故称之为「色乐」。如来以其高贵身份已超越此法。如来亦有人对此法已断，如同被砍断的树枝。何以故？因「色乐」等词所示的果报性质决定，虽其现前，因与后来生的贪爱无根无本，故由智慧导师断除，与嫩枝砍断同理而不能产生后续的果报。故称此法如砍断的枝条。有人说，即使是善的快乐也被止息。第一阶段是止息善行的根基，第二阶段为断绝根本的恶行，第三阶段是砍断如枝条般的欲爱根柢。第四阶段为无所归依的色爱及无色爱。燃灯尊者指示此为「未来不复生起的法」。当除去身体附着之苦时，止慧生，入禅初时亦如是，破除妄念即是砍断根基入禅。此说有如「远离欲乐者」所述。缘断除烦恼，第三阶段于得智慧时断恶根。由此可知，这些色乐虽现行，但不复生起，属于未来不再生起之法。第一阶段为现起破坏，第二为断除根基，第三为断除根本。此三阶段是同一意义。由此可见未来不复生法标志为无复现象。故应了知未来不复生法之义。又从苦智观察断恶，集智断根，灭智断根本，道智无现行，思智则知未来无复生起。世法而言为止，见法为断，三种禅修法为断除根本等。婆罗门非专力而得法味，不生骄慢。

§11

11.Dhammadhātunti ettha sabbaññutaññāṇaṃ dhammadhātu nāma. Anukampavacanānurūpaṃ ‘‘puṇṇacando viyā’’ti vuttaṃ, sūriyavacanaṃ ‘‘suppaṭividdhattā’’tivacanānurūpaṃ, pathavīsamacittatāya kāraṇaṃ ‘‘karuṇāvipphāra’’nti vadanti. Paṭicchādetabbe hi attano guṇe ‘‘āraddhaṃ kho pana me vīriya’’ntiādinā pakāsento attano karuṇāvipphāraṃ pakāsetīti gahetabbo. Varabhūrimedhaso varaputhulañāṇo, bhūrīti vā bhūmi, bhūmi viya patthaṭavarapaññoti attho. Abujjhi etthātipi adhikaraṇena rukkho bodhi. Sayaṃ bujjhati, bujjhanti vā tena taṃsamaṅginoti maggo bodhi, evaṃ sabbaññutaññāṇampi. Bujjhīyatīti nibbānaṃ bodhi. Tissannaṃ vijjānaṃ upanissayavato yathāsambhavaṃ tisso vijjā veditabbā. Ekaggatāvasena tikkhabhāvo. Tikkhopi ekacco saro lakkhaṃ patvā kuṇṭho hoti, na tathā idaṃ. Satindriyavasenassa kharabhāvo, saddhindriyavasena vippasannabhāvo, antarā anosakkitvā kilesapaccatthikānaṃ suṭṭhu abhibhavanato vīriyindriyavasenassa sūrabhāvo ca veditabbo. Maggavijāyanatthaṃ gabbhaggahaṇakālo saṅkhārupekkhānantaramanulomattā.

这里所说的「法界」即是总知的智，名为法界。因慈悲语言，称为「满月」。依序说日，因清洁彻底，称为「明媚」。因对地的同一性，称为「慈悲的果报」。其义为自我必须隐蔽，而以「我虽然开始努力」等语表明其慈悲的法果，故应理解为慈悲果报的显现。以大智者、广大智慧之子之故，大地即土地，寓意恒常守护者的智慧。此处亦提及树，如菩提树，自己觉悟，觉知无分别，称为智慧道；如此这般的总智即为觉悟。觉悟即涅槃。依三学识的条件，依次应分别知三种智慧，以专注和调和的方式。虽然三合，偶尔如毒树，叶枯萎，但此非通常。五根坚固如锋利，五力清净明朗。其间隔过滤烦恼的调伏，精进根力纯净醇美，应当知道。为成就道果，胎孕期时中间调伏修习，渐顺进而成就。

Chandoti ca saṅkappoti ca avatthantarabhedabhinno rāgova –

「贪」即欲，亦是意向，二者不同又相关联，皆属于染污集。

‘‘Senahātthyaṅgamupeti,

「如手掌般伸展，

Rattahadayo rāgena;

夜心因贪欲而炽热；

Sammagate rattakāmamupeti,

如法归入已得的欲火」

Kāmapatitaṃ lokassa mātrālamatī’’ti –

“欲行堕落世间，唯以母爱为甚”，此义也。

Ādīsu viya –

如初始般。

Vibhaṅgeyeva kiñcāpi attho vuttoti ettha ayamadhippāyo – vibhaṅgapāḷiṃ ānetvā idha vuttopi sabbesaṃ upakārāya na hoti, tasmā taṃ aṭṭhakathānayeneva pakāsayissāmīti. Itoti kāmehi. Kāyavivekādīsu upadhiviveko tatiyo, tasmā tatiyaṃ chaḍḍetvā dve gahetvā tadaṅgādīsu vikkhambhanavivekaṃ gahetvā ‘‘tayo evā’’ti vuttā. Evaṃ sati cittavikkhambhanā ekatthā evāti viseso na siyāti ce? Appanāvārattā na panevaṃ daṭṭhabbaṃ. Kāyavivekaggahaṇena pubbabhāgaggahaṇaṃ ñāyati, tasmā cittavivekoti tadaṅgaviveko vutto, vikkhambhanena appanākāleti gahetabbaṃ asaṅkarato. Atha vā cittavivekena tadaṅgavikkhambhanā gahitā, itarena vikkhambhanaviveko evātipi yuttaṃ, kilesakāmattā vā dvīsu kammesu pariyāpanno puriso viya. Yathā avijjamānena avijjamānapaññattivasena loke ‘‘saphalo rukkho’’ti vuccati, tatheva vijjamānena vijjamānapaññattivasena sāsane ‘‘savitakkaṃ savicāraṃ jhāna’’nti vuccatīti adhippāyo.

此处说“于彼细节中亦有些许义理”，此为注释开端说法。此中所言“细节训释”是引来佛典巴利本文，为众多使用方便，故以注疏文体予以说明。由此句“故此”，起于“欲”等义。欲行归于身念断别等，是三别，此处舍去第三别，取两者，即对肢体等的摇动分别加以断别，谓之“这三者即是”。如此，念心摇动合一无二，有无差别乎？不可简视为止息不动。由身念断得先部分断别，故谓此心念断为“肢断别”，摇动加止为“念断”，无混合。又或由念断取肢体摇动，称为“肢摇动断”，此可与他摇动断并列，若有烦恼执著而为两业所缠绕之人亦然。如同无明状态，由无明偷拍而自无明分别，世间言曰“有成果之树”，如是有分别之自智及智分别者法，即称“正思之禅定”，此为上文义端。

Vūpasamāti ettha kesaṃ vūpasamāti, kiṃ paṭhamajjhānikānaṃ, udāhu dutiyajjhānikānanti? Ettha yadi paṭhamajjhānikānaṃ, natthi tesaṃ vūpasamo. Na hi paṭhamajjhānaṃ vitakkavicārarahitaṃ atthi. Yadi dutiyajjhānikānaṃ, nattheva vūpasamo tattha tadabhāvāti ce? Tenetaṃ vuccati ‘‘samatikkamā’’ti, samatikkamopi na tesaṃyeva. Kintu sakalassapi paṭhamajjhānadhammarāsissāti ce? Tenetaṃ vuccati ‘‘oḷārikassa pana samatikkamā’’tiādi. Sabbepi paṭhamajjhānadhammā oḷārikāva dutiyajjhānato, na kevalaṃ vitakkavicāradvayamevāti ce? Na vitakkavicārāyeva tehi sampayuttānaṃ oḷārikabhāvatoti tesveva ādīnavadassanena dutiyajjhānakkhaṇe tesaṃ abhāvo hoti. Tena vuttaṃ ‘‘dutiyajjhānakkhaṇe apātubhāvā’’ti, yassa dhammassānubhāvena, yogena vā idaṃ jhānaṃ ‘‘sampasādana’’nti vuccati ‘‘ekodibhāva’’nti ca, tassa dassanatthaṃ saddhāsamādhayo vibhaṅge vuttā. Paṇītabhojanasikkhāpade (pāci. 257 ādayo) sappiādayo viyāti vutte ayaṃ atthavaṇṇanā na virujjhati. Samaṃ passatīti līnuddhaccaṃ pahāya khīṇāsavassa chasu dvāresu iṭṭhāniṭṭhachaḷārammaṇāpāthe parisuddhapakatibhāvāvijahanākārabhūtā upekkhā chaḷaṅgupekkhā. Nīvaraṇādipaṭisaṅkhāsantiṭṭhanāgahaṇe majjhattabhūtā upekkhā, ayaṃ saṅkhārupekkhā nāma. Vicinane majjhattabhūtā upekkhā vipassanupekkhā nāma. Tattha chaḷaṅgupekkhā brahmavihārupekkhā bojjhaṅgupekkhā tatramajjhattupekkhā jhānupekkhā pārisuddhupekkhā ca atthato ekā tatramajjhattupekkhāva, avatthābhedena bhedo nesaṃ. Saṅkhārupekkhāvipassanupekkhānampi ekatā paññāvasena, kiccavasena pana duvidhatā veditabbā.

此处“止息”所指何事，初禅，次禅乎？此若指初禅者，非无止息，因初禅非无想行。若指次禅者，亦无止息时，此意则不成立。故谓曰“逾越止息”，虽逾越止息，非止息也。但或以一切初禅法为懈怠止息？谓曰此为极懈怠止息。初禅一切诸法喻如懈怠，来自第二禅，非唯有想行二法并存，故此二法虽连结，然而并非实懈怠，第二禅时初禅法尚缺，或谓曰初禅‘‘暂失’’，由法感伴之缘故，此禅称为“圆满安静”及“统一相”，故而分别处内，信与禅定结合，谓之《法集》注释。与良好饮食修习法均等者，未相违也。放弃懈怠妄想，以六辟支心持，中现六辟支心持谓为禅等视观。此处禅心现观为止息烦恼之法，故称三摩地。

Chaḷaṅgupekkhā kāmāvacarā, brahmavihārupekkhā rūpāvacarātiādinā bhūmivasena. Chaḷaṅgupekkhā khīṇāsavasseva, brahmavihārupekkhā tiṇṇampi puthujjanasekkhāsekkhānanti evaṃ puggalavasena. Chaḷaṅgupekkhā somanassupekkhāsahagatacittasampayuttā, brahmavihārupekkhā upekkhāsahagatacittasampayuttā evāti evaṃ cittavasena. Chaḷaṅgupekkhā chaḷārammaṇā, brahmavihārupekkhā dhammārammaṇāvāti ārammaṇavasena. Vedanupekkhā vedanākkhandhena saṅgahitā, itarā nava saṅkhārakkhandhenāti khandhasaṅgahavasena. Chaḷaṅgupekkhā brahmavihārabojjhaṅgajhānupekkhā pārisuddhitatramajjhattupekkhā ca atthato ekā, tasmā ekakkhaṇe ekāva siyā, na itarā, tathā saṅkhārupekkhāvipassanupekkhāpi. Vedanāvīriyupekkhānaṃ ekakkhaṇe siyā uppattīti. Chaḷaṅgupekkhā abyākatā, brahmavihārupekkhā kusalābyākatā, tathā sesā. Vedanupekkhā pana siyā akusalāpi. Evaṃ kusalattikavasena. Dasapetā saṅkhepena cattārova dhammā vīriyavedanātatramajjhattañāṇavasena. ‘‘Dukkhadomanassasukhasomanassāna’’nti evaṃ pahānakkamena avatvā vibhaṅge vuttanayena kasmā vuttānīti ce? Suttānurakkhaṇatthaṃ. Iṭṭhāniṭṭhaviparītanti ettha ‘‘ārammaṇavasena aggahetvā iṭṭhāniṭṭhaviparītākārena anubhavatīti gahetabba’’nti vadanti. Kasmā? Ekaṃyeva kasiṇaṃ ārabbha sabbesaṃ pavattito. Tatiyajjhānato paṭṭhāya upakārā hutvā āgatāti satisīsena desanā katā, vigatavalāhakādinā sommatāya rattiyā valāhakādinā kālussiye satipi divā viya anupakārikā na hoti rattiṃ, tasmā ‘‘attano upakārakattena vā’’ti vuttaṃ. ‘‘Sūriyappabhābhibhavā, rattiyā alābhāti ime dve hetū aparisuddhatāya kāraṇaṃ. Sommabhāvena, attano upakārakattena cāti ime dve sabhāgatāya kāraṇa’’nti vadanti, tassā aparisuddhāya jātiyāti vuttaṃ hoti, tasmā kāraṇavacananti eke.

六辟支心持为欲界行为，梵行辟支心持为色界行为，如地位分别。六辟支心持仅于出离无余者，梵行辟支心持则包含凡夫及离凡夫皈依者。六辟支心持与喜悦连结之心，梵行辟支心持与平静心连结。六辟支心持为六种境相，梵行辟支心持则为诸法相。受观为受蕴汇合，余九为形行汇合。六辟支心持、梵行辟支心持及净境念持，实为一体，一时一者，不然则有别。相似地，有六辟支心持止息观，妙观察持。如受力怨观察，一时生起。六辟支心持未决断，梵行辟支心持善明决定，余者同理。受观有恶，此乃不善。善之理如此。十类少许综说四法，为精进受与觉知三摩地。此节于《细节中》述诸法，缘何如此？为护持经文之说。喜欢与不喜欢之相反称作“境相”，谓由境界引发之情态。又说三禅起始均由一个禅所成。谓为“纯净禅”，因由三禅次第而至。故第三禅禅定因有别业故，乃至第三禅后乃真成定力故。此处讲法明晰，善护持意旨。

Jhānakathāvaṇṇanā niṭṭhitā. · 禅那论注释完毕。

Pubbenivāsakathāvaṇṇanā宿住论注释

§12

12. Cittekaggatāsabhāgattā jhānānaṃ ‘‘kesañci cittekaggatatthānī’’ti āha. Kusalānaṃ bhavokkamanasabhāgattā ‘‘kesañci bhavokkamanatthānī’’ti. Asabhāgattā sesaṭṭhānesu ‘‘pādakatthānī’’ti avatvā ‘‘pādakānī’’ti āha. Tena pādakabhūtānampi yathāsambhavaṃ cittekaggatā bhavokkamanatāvahataṃ, itaresaṃ yathāsambhavaṃ pādakatāvahatañca dīpeti. Asabhāgattā javanavipassanāpādakāni samānāni abhiññāpādakāni ca honti, abhiññāpādakāni ca vipassanāpādakāni hontītipi dīpeti, tathā pādakābhāvaṃ dīpeti. Abhiññāya hi catutthameva pādakaṃ, na itarāni. Tesu catutthassa tatiyaṃ pādakaṃ, tatiyassa dutiyaṃ, dutiyassa paṭhamanti. Atha vā ‘‘cattāri jhānānī’’ti yathālābhato vuttaṃ.

十二、关于四禅身心一合，称之「某某处心一合」。善行脱生死身心一合，则称「某某处脱生死」。不和合者，离余业位，即称「根基处」。故以「根基」区别之。依此，根基与身心一合同样具足。根基中，有习禅者与修内观者，如记，内观者亦称后根基，具慧入禅。内观无根基则失此义。故称引导更多修持者带入已得禅之体性，亦了知无根基，故称“四禅”。

Vinayanidānanimittaṃ, verañjanivāsakappanaṃ;

律藏因缘之故，有戒具的穿着与制止。

Satthu yasmā tasmā bhagavā, vijjattayamāha verañje.

世尊因此而宣说真实正法。

Vuttañhetaṃ ‘‘vinaye suppaṭipanno bhikkhu sīlasampattiṃ nissāyā’’tiādi (pārā. aṭṭha. 1.paṭhamamahāsaṅgītikathā). Sīlavato hi sīlapaccavekkhaṇatthaṃ rattiṭṭhānadivāṭhānesu nisinnassa nisajjanato paṭṭhāya attano atītakiriyānussaraṇabahulatāya pubbenivāsānussativijjā appakasirena samijjhati. Tathā attānaṃ paṭicca sattānaṃ cutipariggahaṇasīlatāya cutūpapātañāṇaṃ appakasirena samijjhati, udakādīsu sukhumatta dassanasīlatāya dibbacakkhuñāṇaṃ samijjhati. Yasmā sattavidhamethunasaṃyogaparivajjanena, kāmāsavādiparivajjanena vā brahmacariyaṃ akhaṇḍādibhāvaṃ pāpuṇāti, tasmāssa āsavakkhayañāṇaṃ appakasirena samijjhatīti ettha vinayanidāne vijjattayameva dassitaṃ, tasmā āha ‘‘yesañca guṇānaṃ dāyakaṃ ahosi, tesaṃ ekadesaṃ dassento’’ti, aññathā vijjattayapaṭilābhamattappasaṅgo siyāti.

如经中所说：“修持律藏周密的比库，依止戒德修行。”持戒者为察觉戒德，须于昼夜梵行之地端坐，专心注视自己，频作回忆过去业行的勤勉正念，因而逐渐生起回忆宿世的智慧。如此修己，依他生成们断离聚集解脱的戒德，借助细微的观察，于水等中显现天眼智慧。因由敬护六道众生，远离欲贪结等，成就坚固不断的梵行。因此，在律藏因缘上显现断尽烦恼的智慧；世尊乃言：“如有善法之所因缘，当为其利开示。”若无此，则无智慧得成之可能。

So evanti iminā kiñcāpi catunnaṃ jhānānaṃ pubbabhāgapaṭipadāpi saṅgahaṃ gacchati, na kevalaṃ purimajjhānattikameva, tathāpi kevalaṃ purimajjhānattikameva gaṇhanto ‘‘evanti catutthajjhānakkamanidassanametaṃ, iminā paṭhamajjhānādhigamādinā kamena catutthajjhānaṃ paṭilabhitvāti vuttaṃ hotī’’ti āha, taṃ kasmāti ce? Sambhārabhūmittā. Vuttañhetaṃ aṭṭhakathāyaṃ (visuddhi. 2.381) ‘‘ettha ca purimāni tīṇi jhānāni yasmā pītipharaṇena ca sukhapharaṇena ca sukhasaññañca lahusaññañca okkamitvā lahumudukammaññakāyo hutvā iddhiṃ pāpuṇāti, tasmā iminā pariyāyena iddhilābhāya saṃvattanato sambhārabhūmiyoti veditabbāni. Catutthajjhānaṃ pana iddhilābhāya pakatibhūmi evā’’ti. Idameva vā atthaṃ sandhāyāha ‘‘pubbe imāni cattāri jhānāni kesañci abhiññāpādakānī’’ti. Yadi evaṃ catutthajjhānampi antokatvā evanti kimatthaṃ na vuttaṃ. Tañhi pakatibhūmīti ce? Na vattabbaṃ, catutthajjhānato parassa samāhitādibhāvappattassa cittassa atthibhāvappasaṅgato. Yasmā yasmiṃ sati ‘‘pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesi’’nti vuttaṃ, tasmā tasmiṃ catutthajjhānacitte pakatibhūmibhāvappatte abhiññāpādake jāte parikammacittaṃ ‘‘pubbenivāsānussatiñāṇāya abhininnāmesi’’nti āha. Abhinīhārakkhamaṃ hotīti ettha taṃ iddhividhādhigamatthāya parikammacittaṃ abhinīharati. Kasiṇārammaṇato apanetvā iddhividhābhimukhaṃ pesesi. Gaṇṭhipade pana ‘‘abhiññāpādakajjhānato iddhividhañāṇādīnaṃ nīharaṇattha’’nti vuttattā abhinīhārakkhamanti attho pakappito.

依此，世尊将四禅前行部分作总结，而非仅止于前三禅。如经注所说，前三禅时借由喜乐、安乐及内境微妙轻柔之境得成神通；故称之为“载集地”，即成就神通的准备境界。第四禅乃显露神通成就的境地。若断第四禅时之意旨，则难以说明为何禅者借由前三禅之成就而入第四禅。所谓成就神通者，乃在此禅境中，心于回忆宿世智慧得现，表现出神通能；此时心灵出于色界禅定，能通达神通境界。注曰，此乃因获得禅定具足而能施行神通的意旨。

So evaṃ samāhite evaṃ āneñjappatteti yojanā veditabbā dutiyavikappe, nīvaraṇadūrībhāvena vitakkādisamatikkamenāti paṭhamajjhānādīnaṃ kiccasaṅgaṇhanato. Ayaṃ yojanā paṭhamavikappe na sambhavati ‘‘parisuddhetiādīsu panā’’ti vacanena ‘‘eva’’nti padassa anuppabandhanivāraṇato. Teneva ‘‘upekkhāsatipārisuddhibhāvena parisuddhe’’tiādimāha. Icchāvacarānanti ‘‘aho vatāhaṃ āpattiñceva āpanno assaṃ, na ca maṃ bhikkhū jāneyyu’’ntiādinā (ma. ni. 1.60) nayena uppannaicchāvasena pavattānaṃ kopaapaccayānaṃ abhāvena anaṅgaṇeti attho. Ettha ca pana yathāvuttappakārā icchāpi paṭhamajjhānādīnaṃ adhigamāya antarāyikā ‘‘sampajānamusāvādo kho panāyasmanto antarāyiko dhammo’’ti (mahāva. 134) vuttattā, pageva icchāvacarā kopaapaccayā, tasmā vuttaṃ ‘‘jhānapaṭilābhapaccanīkānaṃ pāpakānaṃ icchāvacarāna’’ntiādi. Katthaci pana ‘‘jhānapaṭilābhapaccayānaṃ icchāvacarāna’’nti potthakesu pāṭho dissati, so pamādalekho, gaṇṭhipade ca ‘‘aho vata satthā mamaññeva paṭipucchitvā dhammaṃ deseyyā’’ti yo tadattho likhito, so dullikhito. Na hi jhānapaṭilābhapaccayā kopādayo anaṅgaṇasutte (ma. ni. 1.57 ādayo) vuttā, ‘‘na ca yuttito sambhavanti jhānalābhino tadabhāvā’’ti ācariyo vadati, taṃ vīmaṃsitabbaṃ. Ettha vijjattayassa uttaruttaravisesadassanatthaṃ ‘‘so evaṃ samāhite citte’’tiādinā punappunaṃ aṭṭhaṅganidassanaṃ katanti veditabbaṃ. Uttaruttaravisesā cebhāsaṃ attadukkhaparadukkhadassanatadupasamattadīpanato veditabbā. Bhagavā hi pubbenivāsānussatiñāṇena attano anantasaṃsāradukkhaṃ passitvā, cutūpapātañāṇena parassa ca lokassa āsavakkhayañāṇena tadubhayavūpasamattañca passitvā taṃ deseti, paṭhamena vā attadukkhadassanato attasinehapariccāgaṃ dīpeti. Dutiyena paradukkhadassanato paresu kopapariccāgaṃ, tatiyena ariyamaggadassanato mohapariccāgañca dīpeti. Evaṃ nānāguṇavisesadīpanato imasseva lokiyābhiññādvayassa idha gahaṇaṃ katanti veditabbaṃ.

修持四禅时心专一，不散乱，称为初心阶段；于此阶段排除诸欲障及诸散乱。欲行即心散乱，令功德不纯故，于初禅等易受此妨碍，不可违失蓄持正念之纯净。因轻慢自恣之妄语、嗔恚等，遂生种种不善欲，种种不良念起，故经中言“禅果得成之不善欲”等。若经文见稍异文，乃误抄之故；导师断言禅果得成绝无生嗔恚之法，宜审慎识别。因悉心观照，此心愈发专注，渐生智慧迈向究竟。世尊凭宿世回忆之知，观见无尽轮回痛苦；凭断无明之智，观他人烦恼尽灭；因此宣说次第渐明的修行法门。先明自苦断，舍弃自我傍恋；次明他苦断，舍身熄怒火；再明圣道断，断惑生慧。借宣扬诸德差别，显此世俗神通深义。

Yasmā atītajāti eva nivāso, tasmā ‘‘atītajātīsū’’ti na vattabbanti ce? Na, jātiyā ekadesepi nivāsavohārasiddhidassanato. Pāḷiyaṃ kiñcāpi ‘‘ekampi jātiṃ dvepi jātiyo’’tiādivacanena sakalajātiyā anussaraṇameva pubbenivāsānussati viya dissati, na evaṃ daṭṭhabbaṃ. Tadekadesānussaraṇampi pubbenivāsānussati evāti dassanatthaṃ, bhummavacanaṃ kataṃ okāsādisaṅgahatthañca. ‘‘Chinnavaṭumakānussaraṇādīsū’’ti ādi-saddena anivutthalokadhātudīparaṭṭhanagaragāmādiggahaṇaṃ veditabbaṃ. Gaṇṭhipade pana ‘‘tesaṃ chinnavaṭumakānaṃ lokuttarasīlādīni na bhagavatā bodhisattakāle viññātānī’’ti vuttaṃ. Atthāpattito lokiyāni viññātānīti āpajjati, taṃ dibbacakkhuñāṇādhikāre ‘‘ariyānaṃ upavādakā’’ti vacanena samentaṃ viya dissati. Na hi ariye apassantassa evaṃ hoti. Kimatthaṃ panettha anussati vuttā, nanu esa vijjādhikāroti ce? Ādikammikassa sativasena nibbattito, atītadhammānaṃ satiyā visesādhikārattā ca. Vuttañhi ‘‘anussarāmī’’ti.

既知过去生死为居，故不言“过去世人”等；因只说“过去世中”，乃如同述及分别生死流转。巴利中言“一个生，两个生”等，实乃泛指各类生死循环，而非仅某一生。此处对“一个过去生”等语为方便明说，用以涵盖诸种宿世。所谓“断绢人”或城市乡村等，应理解为超越俗界之义。注中云，过去世俗境相不为世尊觉悟时所知，然凭神通之眼，此乃圣人间谍之所知。非圣者无此智光。因何述此回忆？盖此属智慧之权，乃由初因果业生起，且具殊胜回忆能。经中称“忆者”即是此义。

‘‘Vattamānesu vijjāna-matītesvassa sarati;

“在当下的科学知识之中流转超越时间的意识，

Anāgatesu dhammesu, sarati vijjāna paṇidhī’’ti.

在未来诸法之中，意识作为定聚而流转。”

Ācariyakumāritena silokopi vutto.

这是由导师的小儿子所说的诗句。

Tattha rāge ussannatare tejosaṃvaṭṭo. Dose āposaṃvaṭṭo. Mohe vāyosaṃvaṭṭo. Keci ‘‘dose tejosaṃvaṭṭo, rāge āposaṃvaṭṭo, mohe vāyosaṃvaṭṭo’’ti vadanti. Yasmā amutrāti cittaṃ, vacanaṃ vā bhavādiniyamena hoti, tasmā ‘‘bhave vā’’tiādi. Evaṃnāmo evaṃgottoti padadvayena ajjhattabahiddhāmūlakaṃ paññattisaṅkhātaṃ gocaranivāsaṃ dīpeti. Pavattaphalabhojano sayaṃpatitaphalāhāro. Caturāsītikappasahassaparamāyupariyanto vāti paṇidhānato pubbe. Paṭinivattantassa paccavekkhaṇaṃ pubbenivāsānussatiñāṇaṃ na hoti. ‘‘Pubbenivāsānussatiñāṇalābhīnaṃ panetaṃ ānubhāvaparidīpana’’nti gaṇṭhipade vuttaṃ. Amutrāti ettha paṭhamayojanāyaṃ sīhokkantavasena anussaraṇaṃ vuttaṃ, tañca kho anulomavasena. ‘‘Paṭilomavasenā’’tipi likhanti, taṃ duviññeyyaṃ. Sīhokkantaṃ dassetuṃ ‘‘anekāsu kappakoṭīsū’’tiādi vuttaṃ. Yathā tanti nidassanena paṭipattisādhāraṇena phalasādhāraṇataṃ dassento brāhmaṇassa ādaraṃ janeti, attānamevekaṃ ukkaṃsetīti vacanaṃ nivāreti. ‘‘Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’ti tassa pubbe uppannacitte eva niyojeti. Paṭhamā abhinibbhidāti vacanena avijjaṇḍakosassa bahupaṭalabhāvaṃ dasseti, tena aṭṭhaguṇissariyādinā anabhinibbhidaṃ dīpeti.

其中因嗔恨心炽盛而生发锋锐，因恚怒而生起钝重，因痴迷而显现昏昧。有些人说：“恚怒为锋锐，嗔恨为钝重，痴迷为昏昧。”由于此处乃心或言从生灭转变而成，用“生于有”等说法。如是名称与种类二词，明示内外根本所依之约定俗成领域。果报的享受者，自己堕落于果报，因寿命极长至八万四千劫之久，因生久故无回溯过去生记忆者。有言“虽无回忆过去生之识，然有此近似感照”的说法。在此初次顿悟，将此当作如狮子吼般雄壮的回忆，且顺理而为。有所记录者云“逆顺皆有”，其中“逆”与“顺”二义应分别解。为显狮子吼，云“十万亿劫”，如以众多教化契机及行法普遍而显示事实，令婆罗门生起敬意，自我却拒绝受教。对此，前生已有心念起尊敬：“阿拉汉之如此见说美好”，此心念促成此生。以“第一为深邃破显”之语，显多层次藏识，藉八倍金刚（数量）灯乃显非深破之境界。

Pubbenivāsakathāvaṇṇanā niṭṭhitā. · 宿住论注释完毕。

Dibbacakkhuñāṇakathāvaṇṇanā天眼智论之解释

§13

13.‘‘Cutūpapātañāṇāyā’’ti phalūpacārena vuttaṃ. Idañhi dibbacakkhuñāṇaṃ rūpārammaṇattā parittapaccuppannaajjhattabahiddhārammaṇaṃ hoti. Na cutiṃ vā paṭisandhiṃ vā ārammaṇaṃ karoti. Tasmā ‘‘yathākammūpage satte pajānāmī’’ti (pārā. 13) vacanaṃ viya phalūpacāreneva vuttamidanti veditabbaṃ. Dibbavihārasannissitattā kāraṇopacārena dibbaṃ. Iminā pana keci ācariyā ‘‘kusalākusalā cakkhū dibbacakkhu kāmāvacara’’nti vadanti, te paṭisedhitā honti. Catutthajjhānapaññā hi ettha adhippetā. Mahājutikattā mahāgatikattāti etesu ‘‘saddasatthānusārenā’’ti vuttaṃ. Ekādasannaṃ upakkilesānaṃ evaṃ uppattikkamo upakkilesabhāvo ca veditabbo, mahāsattassa ālokaṃ vaḍḍhetvā dibbacakkhunā nānāvidhāni rūpāni disvā ‘‘idaṃ nu kho ki’’nti vicikicchā udapādi, so upakkileso upakkilesasutte (ma. ni. 3.236 ādayo) ‘‘vicikicchādhikaraṇañca pana me samādhimhi cavi, samādhimhi cute obhāso antaradhāyati dassanañca rūpāna’’nti vacanato. Tato ‘‘rūpāni me passato vicikicchā uppajjati, idāni na kiñci manasi karissāmī’’ti cintayato amanasikāro, tato kiñci amanasikarontassa thinamiddhaṃ udapādi, tato tassa pahānatthaṃ ālokaṃ vaḍḍhetvā rūpāni passato himavantādīsu dānavarakkhasādayo passantassa chambhitattaṃ udapādi, tato tassa pahānatthaṃ ‘‘mayā diṭṭhabhayaṃ pakatiyā olokiyamānaṃ natthi, adiṭṭhe kiṃ nāma bhaya’’nti cintayato uppilāvitattaṃ udapādi. Gaṇṭhipade pana ‘‘uppilaṃ dibbarūpadassenenā’’ti vuttaṃ, ‘‘taṃ duvuttaṃ parato abhijappāvacanena tadatthasiddhito’’ti ācariyo vadati. Tato chambhitattappahānatthaṃ ‘‘mayā vīriyaṃ daḷhaṃ paggahitaṃ, tena me idaṃ uppilaṃ uppanna’’nti vīriyaṃ sithilaṃ karontassa kāyaduṭṭhullaṃ kāyadaratho kāyālasiyaṃ udapādi, tato taṃ cajantassa accāraddhavīriyaṃ udapādi, tattha dosaṃ passato atilīnavīriyaṃ upadādi, tato taṃ pahāya samappavattena vīriyena chambhitattabhayā himavantādiṭṭhānaṃ pahāya devalokābhimukhaṃ ālokaṃ vaḍḍhetvā devasaṅghaṃ passato taṇhāsaṅkhātā abhijappā udapādi, tato ‘‘mayhaṃ ekajātikarūpaṃ manasi karontassa abhijappā uppannā, tasmā dāni nānāvidhaṃ rūpaṃ manasi karissāmī’’ti kālena devalokābhimukhaṃ, kālena manussalokābhimukhaṃ ālokaṃ vaḍḍhetvā nānāvidhāni rūpāni manasi karoto nānattasaññā udapādi, tato ‘‘nānāvidharūpāni me manasi karontassa nānattasaññā udapādi, tasmā dāni abhijappādibhayā iṭṭhādinimittaggāhaṃ pahāya ekajātikameva rūpaṃ manasi karissāmī’’ti tathā karoto abhinijjhāyitattaṃ rūpānaṃ udapādi evaṃ pahīnaupakkilesassāpi anadhiṭṭhitattā. Obhāsañhi kho jānāmi, na ca rūpāni passāmītiādi jātaṃ.

第十三章“转退（断灭）生死知识”通过果报的显现而说。在此，天眼智慧以缘起现色随感而分别内外观相，既不显现涅槃断灭（断劫）也不显显现再生。因而以“如实于依止因而知晓众生智慧”之语，表达此果报显现理。依赖天界的幽居及因缘显现诸天境界。有些导师言：“善恶眼乃天眼，视诸色境欲界者”，然而此说遭到否定。第四禅智慧在此居首，因具大舍离心及大摄大智而得“依顺真实教导”之说。谓十一种烦恼依此皆生，烦恼之形成及本质皆应认识。大士以光明拓展天眼，见诸异色而生疑：“这究竟为何？”此疑即烦恼，其余见于烦恼经要中。是故疑惑生于定中，疑灭于定中，见法明灭亦同。之后思虑“所见诸色生疑，我现下心无所思”，心无所思则生昏沉，接着为除昏沉光明宜增，见诸色如雪山处施法守护者所见之影，继而念除困苦恐惧，因为未见而无所畏惧，思此时畏尽，忧惧随之生起。文中称此为“由光显现天色障蔽色”，谓此异说系他师之误，以正论驳斥。之后除恐复发，说：“我具坚强勇猛心，故此光暗生”。当勇力衰软则生身体懈怠、精神懒惰。舍此弃掉光明之时，因勇已发而复现恐惧。恐惧退散时，以精进力复现光明，见他天界众，因渴爱生惊怖。复现“一色分身”心念，将由此生起多色境界的观想，时而对天界，时而对人间观光。各异色念生故生异色识，如是放弃光明恐惧等缘故，专注一色观察。由此产生对异色之贪欲，遂发起邪乱形态。尽管烦恼已退，然因执着未破，光明之事得以认识。由此知晓光明实相，但诸色却未必尽见。

Tassattho – yadā parikammobhāsameva manasi karomi, tadā obhāsaṃ sañjānāmi, dibbena cakkhunā rūpāni na ca passāmi, rūpadassanakāle ca obhāsaṃ na jānāmīti. Kimatthamidaṃ vuttaṃ, na hi etaṃ upakkisesagatanti? Na kevalaṃ upakkilesappajahanamevettha kattabbaṃ, yena idaṃ visuddhaṃ hoti, aññampi taduttari kattabbaṃ atthīti dassanatthaṃ. Vicikicchā cittassa upakkilesotiādīsu ‘‘ime dhammā upakkilesāti ādīnavadassanena pajahiṃ, na mayhaṃ tadā uppannattā’’ti keci vadanti. Mānusakaṃ vāti iminā sabhāvātikkamaṃ dasseti. Maṃsacakkhunāviyāti iminā pariyattiggahaṇaṃ, vaṇṇamattārammaṇatañca upameti. Vaṇṇamatte hettha satta-saddo, na ‘‘sabbe sattā āhāraṭṭhitikā’’ti (a. ni. 10.27) ettha viya sabbasaṅkhatesu, hīnajātiādayo mohassa nissando vipāko. Kāyaduccaritena samannāgatā pubbe atītabhave ahesuṃ, sampati nirayaṃ upapannāti evaṃ pāṭhasesena sambandho veditabbo. ‘‘Yathākammūpagañāṇañhi ekantamatītārammaṇaṃ, dibbacakkhu paccuppannārammaṇa’’nti ubhinnaṃ kiccavasena vuttaṃ. Mahallakoti samaṇānaṃ sāruppamasāruppaṃ, lokācāraṃ vā na jānātīti adhippāyena vuttattā guṇaparidhaṃsanena garahatīti veditabbaṃ. ‘‘Niyato sambodhiparāyano’’ti (saṃ. ni. 2.41; 5.998, 1004) vutto ariyapuggalo maggāvaraṇaṃ kātuṃ samatthaṃ pharusavacanaṃ yadi katheyya, apāyagamanīyampi kareyya, tena so apāyupagopi bhaveyya, tasmā upaparikkhitabbanti eke. ‘‘Vāyāmaṃ mā akāsīti therena vuttattā maggāvaraṇaṃ karotī’’ti vadanti. Pubbeva sotāpannena apāyadvāro pihito, tasmāssa saggāvaraṇaṃ natthi. ‘‘Pākatikanti pavattivipākaṃ ahosī’’ti vadanti. ‘‘Vuddhi hesā, bhikkhave, ariyassa vinaye, yo accayaṃ accayato disvā yathādhammaṃ paṭikarotī’’ti (ma. ni. 3.370; dī. ni. 1.251) vacanato pākatikaṃ ahosīti eke. Sace so na khamatīti sotāpannādīnaṃ khantiguṇassa mandatāya vā āyatiṃ tassa suṭṭhu saṃvaratthāya vā akkhamanaṃ sandhāya vuttaṃ. Sukhānaṃ vā āyassa ārammaṇādino abhāvā kālakañcikā asurā honti. ‘‘Ito bho sugatiṃ gacchā’’ti (itivu. 83) vacanato manussagatipi. Dibbacakkhuñāṇavijjāti dibbacakkhumeva dassanaṭṭhena ñāṇaṃ, tassa tassa atthassa vindanaṭṭhena vijjāti attho.

缘此此理——每当于心念中做光明变化时，方能觉知此光明，而非以天眼见诸色，亦非于色法时觉知此光明。此言意旨何在？非仅因断烦恼，则此理自净，无他复法可为，乃为指示。怀疑即心之烦恼，诸烦恼等称须当断除。有人言：“我绝非由烦恼所生”，此说明一切存在受超越世俗法影响而转。此理比喻为以肉眼及颜色色彩观照万象。如颜色乃声音不能遍及一切，众生并非尽以食物为生，众生中亦有低下品类因痴迷导致恶果。初因为身恶业累积，前世受苦，后生地狱，如此关系当明。谓“依业所生之识，余生境现”，二者一心二用同时协作。诸圣僧人或未尝知世俗事理，以正见明断。定乃圣者法，若恶语诽谤必陷恶趣，因恶行而生。因而有言“勿作恶业”，出自圣训。若不能忍辱，则对初果圣者之忍耐斥责，或为修持正法之障。被善乐乐增力所拥护，阿修罗亦如是。谓“彼处则得善趣”为本经重点。以天眼慧识说明为慧识观察，以诸证据印证其理。

Dibbacakkhuñāṇakathāvaṇṇanā niṭṭhitā. · 天眼智论之解释已毕。

Āsavakkhayañāṇakathāvaṇṇanā漏尽智论之解释

§14

14.Soevaṃ samāhite citteti kiṃ purimasmiṃyeva, udāhu aññasmiṃyeva catutthajjhānacitte. Aṭṭhakathāyampi yato vuṭṭhāya purimavijjādvayaṃ adhigataṃ, tadeva puna samāpajjanavasena abhinavaṃ abhiṇhaṃ katanti dassanatthaṃ ‘‘so evaṃ samāhite citteti idha vipassanāpādakaṃ catutthajjhānacittaṃ veditabba’’nti vuttaṃ. Etthāha – yadi tadeva puna samāpajjanavasena abhinavaṃ kataṃ, atha kasmā pubbe viya ‘‘vipassanāpādakaṃ abhiññāpādakaṃ nirodhapādakaṃ sabbakiccasādhakaṃ sabbalokiyalokuttaraguṇadāyakaṃ idha catutthajjhānacittaṃ veditabba’’nti avatvā ‘‘idha vipassanāpādakaṃ catutthajjhānacittaṃ veditabba’’nti ettakameva vuttaṃ , nanu idha tathāvacanaṭṭhānameva taṃ arahattamaggena saddhiṃ sabbaguṇanipphādanato, na paṭhamavijjādvayamattanipphādanatoti? Vuccate – ariyamaggassa bojjhaṅgamaggaṅgajhānaṅgapaṭipadāvimokkhavisesaniyamo pubbabhāgavuṭṭhānagāminīvipassanāya saṅkhārupekkhāsaṅkhātāya niyamena ahosīti dassanatthaṃ vipassanāpādakamidha vuttanti veditabbaṃ. Tattha pariyāpannattā, na tadārammaṇamattena. Pariyāyatoti aññenapi pakārena. ‘‘Ime āsavā’’ti ayaṃ vāro kimatthaṃ āraddho? ‘‘Āsavānaṃ khayañāṇāyā’’ti adhikārānulomanatthaṃ. Maggakkhaṇe hi cittaṃ vimuccati, phalakkhaṇe vimuttaṃ hotīti idaṃ ekattanayena vuttaṃ. Yañhi vimuccamānaṃ, tadeva aparabhāge vimuttaṃ nāma hoti. Yañca vimuttaṃ, tadeva pubbabhāge vimuccamānaṃ nāma hoti. Bhuñjamāno eva hi bhojanapariyosāne bhuttāvī nāma. ‘‘Iminā paccavekkhaṇañāṇaṃ dassetī’’ti paccavekkhaṇañāṇassa ca paṭṭhāne ‘‘maggā vuṭṭhahitvā maggaṃ paccavekkhati, phalaṃ, nibbānaṃ, pahīne kilese paccavekkhatī’’ti ayamuppattikkamo vutto. Pavattikkamo panettha sarūpato atthatoti dvidhā vutto. Tattha ‘‘vimuttamiti ñāṇaṃ ahosī’’ti sarūpato catubbidhassapi paccavekkhaṇañāṇassa pavattikkamanidassanaṃ. ‘‘Khīṇā jātī’’tiādi atthato. Teneva ante ‘‘abbhaññāsi’’nti puggalādhiṭṭhānaṃ desanaṃ akāsi paccavekkhaṇañāṇassa tathā appavattito. Appaṭisandhikaṃ hotīti jānanto ‘‘khīṇā jātī’’ti jānāti nāma. ‘‘Dibbacakkhunā paccuppannānāgataṃsañāṇa’’nti anāgataṃsañāṇassa ca dibbacakkhusannissitattā vuttaṃ.

十四、所谓“心安住如是”，是指先前在本位中。又如说，在另一处是第四禅的观心。就连注疏中也说，因为从前已得本初二明（即初次智慧分别），因此以重新进入状态的表现作为新现成的功夫，为了明示，“所谓心安住如是，是指此处应了知具有观慧增上之第四禅心”。这里说，如果用进入状态的新现成功夫作出，那么为何从以前说“此处应了知具有观慧增上、三明通达、灭除之第四禅心，是一切业的成就、一切世间及出世间功德的给与者”，而只说“此处应了知具有观慧增上之第四禅心”呢？这岂不是只观功德导致诸果，而不唯从初次二明的生发来观心吗？答曰：圣道以觉支道相三摩地禅那修习为特征，前段无漏观行（观慧）以调伏后续，故此处说“观慧增上”，意指的是因修前段无漏观而生的观慧禅心。至于“无漏之意”非独指阿赖耶境界，（而是）依别义说的。所谓“恶根”，是始于何意？答曰：是依“恶根灭智”之义。修道时心解脱，果报时称为解脱心，即统一所说的。何为解脱？答曰：凡称之为解脱者，前段解脱称作“无漏解脱”，后段解脱称作“有漏解脱”。就如吃饱饭后，吃尽称为“已食”，此观察的知识称为“反观知识”，境界观察中说“断除道已断故，反观道，反观果，反观涅槃，反观染污已断”，此是观起法。其起法有两类。其中心识为解脱的四类反观知识的起法。所谓“断尽生死”等，是化解对应之义。此终后称为“知识者的自证”，为断灭之意。说“无涅槃”是断灭，故此反观知识没有再转回者，断断续续（断绝连续）者知“断尽生死”者也。所谓“以神通眼见未来之知识”，谓未来知识依赖神通眼而起。

Āsavakkhayañāṇakathāvaṇṇanā niṭṭhitā. · 漏尽智论之解释已毕。

Upāsakattapaṭivedanākathāvaṇṇanā近事男身份宣示论之解释

§15

15.Kaṇṇasukhatohadayaṅgamatoti vacanameva sandhāya vuttaṃ. Anattukkaṃsanatotiādi puggalavasena, kaṇṇasukhatoti sotindriyaṃ sandhāya. Āpāthāramaṇīyatoti ñāṇāpāthāramaṇīyato. Sayameva heṭṭhāmukhajātaṃ vā, maggo pana asoko hoti. Tadā hi soko pahīyamāno. Cariyādianukūlato appaṭikūlaṃ. ‘‘Madhuramima’’nti vuttattā ‘‘dhammamima’’nti vacanaṃ adhikaṃ viya dissati. Tasmā ‘‘rāgavirāgamima’’nti evaṃ visuṃ visuṃ yojetvā puna piṇḍetvā dhammamimaṃ upehīti yojetabbaṃ, ‘‘dhammameva saraṇatthamupehī’’ti paṭhanti kirāti dīpeti. Saraṇagatānaṃ teneva saraṇagamanena bhayaṃ santāsaṃ duggatiṃ parikkilesaṃ dukkhaṃ hiṃsatīti ratanattayaṃ saraṇaṃ nāma. Tappasādataggarutādīhi vihatakileso tapparāyanatākārappavatto cittuppādo saraṇagamanaṃ. Taṃsamaṅgīsatto saraṇaṃ gacchati. Pabhedena pana duvidhaṃ saraṇagamanaṃ lokuttaraṃ lokiyanti. Tattha lokuttaraṃ diṭṭhasaccānaṃ maggakkhaṇe saraṇagamanupakkilesasamucchedena nibbānārammaṇaṃ hutvā kiccato sakalepi ratanattaye ijjhati. Lokiyaṃ puthujjanānaṃ saraṇagamanupakkilesaṃ tadaṅgavikkhambhanena ārammaṇato buddhādiguṇārammaṇaṃ hutvā ijjhati. Taṃ atthato ratanattaye saddhāpaṭilābho saddhāmūlikā ca sammādiṭṭhi. Lokuttarassa cattāri sāmaññaphalāni vipākaphalaṃ, sabbadukkhakkhayo ānisaṃsaphalaṃ. ‘‘Yo ca buddhañca dhammañca…pe… sabbadukkhā pamuccatī’’ti (dha. pa. 190-192) hi vuttaṃ. Lokiyassa bhavabhogasampadā. ‘‘Ye keci buddhaṃ saraṇaṃ gatāse’’ti (dī. ni. 2.332; saṃ. ni. 1.37) hi vuttaṃ. Lokiyasaraṇagamanaṃ tīsu vatthūsu aññāṇasaṃsayamicchāñāṇādīhi saṃkilissati, na mahājutikaṃ hoti, na mahāvipphāraṃ. Lokuttarassa natthi saṃkileso. Lokiyassa sāvajjo anavajjoti duvidho bhedo. Tattha aññasatthārādīsu attasanniyyātanādīhi sāvajjo hoti, so aniṭṭhaphalo. Anavajjo kālakiriyāya, so avipākattā aphalo. Lokuttarassa nevatthi bhedo. Bhavantarepi hi ariyasāvako aññaṃ satthāraṃ na uddisati. Yo koci saraṇagato gahaṭṭho upāsako. Ratanattayaupāsanato upāsako. Pañca veramaṇiyo sīlaṃ. Satthasattamaṃsamajjavisavāṇijjārahitaṃ dhammena jīvikaṃ ājīvo. Vuttasīlājīvavipatti vipatti nāma. Viparītā sampatti.

十五、关于“由耳而安乐入心”的教说，是靠句义参寻。所谓“无自性”之语，指的是作为个体者；“由耳而安乐”是指根门身中之声根。所谓“声音悦耳”，乃是由于知识通达而悦耳。若是自己亲生，乃指道路本身不生忧愁。此时忧愁已除。因随行而无违背。称为“甘甜此法”，也能说成“此法为法”。所以应将“嗔恨离欲法”视为“此法”，应广泛加以涵摄，如此不断地缔结，后续再修，应说“唯以此法为依止”，这是教言所点。据此，依止三宝的佛法僧，得以除怖畏、除痛苦、除罪障、除恶道。此为三宝的依止。由苦行、静虑、智慧等对心造成断恶障影响，令心生以依止。圣弟子便依止此依止。依止分别为二种：世间的依止与出世间的依止。世间的依止，即在三界中观察依止，以断除障碍，生起具足的佛法相，作为依止。出世间依止，是在四谛真理之所知，觉悟断除一切执著后，成涅槃的依止。世间的依止，因凡夫知见缺陷所扰乱，故无甚成就。出世间依止无此障碍。世间依止可分为戒、定、慧三学的信心与正见。出世间有四种圣果——生起圣果、增长圣果、成熟圣果、无余依止圣果，为法之成就，全除烦恼的主要缘起。有诗云：“若人于佛和法，及僧团中修行，普除一切痛苦者，是名真得解脱。”世间依止为种种世乐和存在。彼佛众弟子说：“所有归依佛者……”等语句表明。世间依止烦恼交缠，故无大正果，不成大涅槃。出世间依止没有烦恼。世间依止有瑕疵与不瑕疵分别。所谓“他义上具有定义约束者”为瑕疵，有害无益；不瑕疵者无成果，不能成熟。出世间依止无此二种分别。即便是圣弟子，也不指向他师。称归依为“舍宅近事男”，即持戒五戒、寂静生活、不从事杀生盗窃淫欲妄语、断三宝弟子的过失者。齐备诸戒生活，远离恶业称为清净生活。恶果之说即是以其反相论断。

§16

16.Lacchāma nu khoti duggate sandhāya vuttaṃ. Sakkhissāma nukho noti samiddhe sandhāya. Tattha verañjāyaṃ. Paggayhatīti pattaṃ paggaho, tena paggahena pattenāti attho. Samādāyevāti nidassanaṃ. Na ca vaṭṭatīti puna pākaṃ kiñcāpi vaṭṭati, tathāpi na suṭṭhu pakkattā vuttaṃ, ‘‘uttaṇḍulabhattaṃ labhitvāpi pidhetuṃ na vaṭṭatī’’ti aṭṭhakathāvacanañcettha sādhakaṃ. ‘‘Sāvakānaṃ vā sikkhāpadaṃ paññapessāmī’’ti iminā vacanena ājīvapārisuddhisīlaṃ sandhāya ‘‘pacchā sīla’’nti vuttaṃ. Upālittheropi taṃ taṃ vatthuṃ paṭicca bhagavatā bahūni sikkhāpadāni paññattāni atthīti dīpeti. Yadi evaṃ verañjāyaṃ ‘‘etassa bhagavā kālo’’ti vacanaṃ na sametīti ce? Na, tato pubbe sikkhāpadābhāvappasaṅgato. Thero pana paññattāni ṭhapetvā idāni paññapetabbāni pātimokkhuddesappahonakāni sandhāyāha. Bhagavāpi ‘‘na tāva sāriputta satthā sāvakānaṃ sikkhāpadaṃ paññapetī’’ti bhaddālisutte (ma. ni. 2.134; ādayo) viya ekaccesu paññattesupi tato paraṃ paññapetabbāni sandhāyāha. Idheva aṭṭhakathāyaṃ ‘‘sāmampi pacanaṃ samaṇasāruppaṃ na hoti na ca vaṭṭatī’’ti vacanañca, tathā ‘‘ratticchedo vā vassacchedo vā’’tiādivacanāni ca atthi. Aññathā ‘‘dvīhākārehi buddhā bhagavanto bhikkhū paṭipucchantī’’ti idhevedaṃ pāḷiṭhapanaṃ virujjhatīti ācariyena vicāritaṃ, taṃ sundaraṃ pubbepi paññattasikkhāpadasambhavato. Kintu idha pāḷiṭhapanavirodhavicāraṇā pana nippayojanā viya mama dissati. Kasmā? Upālittherena saṅgītikāle vuttapāṭhattā. Ratticchedoti sattāhakiccaṃ sandhāya vutto. ‘‘Sattāhakaraṇīyena gantvā ratticchedo vā vassacchedo vā ekabhikkhunāpi na kato’’ti vuttaṃ kira mahāaṭṭhakathāyaṃ, tasmā vassacchedassa kāraṇe sati sattāhakiccaṃ kātuṃ vaṭṭatīti eke. Vinayadharā pana nicchanti, tasmā aṭṭhakathādhippāyo vīmaṃsitabbo, imāya verañjāyaṃ appicchatādipaṭipadāya pasannā. Sālīnaṃ vikati sālivikati.

十六、教说“我等得食于风恶趣乎”，乃待语而说。“我等将得知否？”也是待语之意。此中“瓜叶”谓叶之所捧持，而“持以叶”即以捧载屈义。彰显“应收取”，说明用法明示。又说“不生蛇虫”，谓蛇虫等不生。此教义据说“就算得秃鸟酥饼亦不能叼触”，注疏中对此加以说明为证。谓“弟子之戒法我将传授”，此句说明生活清净之意，后说“之后戒”，著于经中。以阿婆罗多长老为例，借所处环境，常以佛所宣读之诸学戒为依凭明示。若有人以此待语说“彼时世尊不在”而不随喜，答曰：此与先前无戒学因连系无关。而长老已立戒律今当传戒除过。世尊亦有言“沙利弗尚未传诸弟子戒法”，已有共识故此而传授。就在注疏中说“乞丐亦非谓沙门式样，且不生”，又有“夜断或雨断”等说法。不同辩士于此对经文《二佛以二身乞食》之辩驳甚深，当已由师长考察而得为美法。然若于此经文辩驳，则吾见为偏颇违背注疏之理。何以故？因是阿婆罗多长老在集会时所说。所谓夜断即七十件事之意。谓“七十件事须办，夜断或雨断，一僧单独不能办”，据大注疏云，故雨断中仍须做七十件事者，部分认为成立。又律藏诸长者潜藏默守此法，故注疏长老对此疑难之事颇为審慎，称其为“掺杂秕糠谷物”。

§17-8

17-8.Upapannaphaloti bahuphalo. ‘‘Khuddaṃ madhu’’nti pāṭho. Theraṃ sīhanādaṃ nadāpetuṃ pucchīti iminā ācariyo yaṃ pubbe āṇāya ṭhitānaṃ sāvakānaṃ mahānubhāvatādassanaṃ ‘‘verañjāyaṃ nivāsappayojana’’nti amhehi vuttaṃ, taṃ sampādeti, rājagahe verañjāyañcāti ubhayattha vitakkuppāde ekato piṇḍetvā dassento ‘‘atha kho āyasmato sāriputtassā’’tiādimāha. Kālaṃ sandhāya ciraṃ, ṭhitiṃ sandhāya cirāti viggaho.

十七至十八、“现出之果”为多果。文中有“少许蜜”之读。长老发狮子吼乃应问，以显示昔日圣弟子众之大能见。此处言“持戒之时即除烦恼约束”，众师于是略述，说明“此是无漏因果之连系”，言“随后即是圣弟子沙利弗敬行正见依止”，等说法。以时为参照，长久以观，故为胜义说。

Kāmaṃ hinoti attano phalanibbattiyā sahāyaṃ gacchatīti kattari hetu, tathāpi idha tena karaṇabhūtena tassa phalaṃ hinoti pavattatīti hetu. Tathā ghaṭanti tenāti ghaṭo. Kilāsunoti payojanābhāvena avāvaṭā. Abbokiṇṇāni visabhāgehi. Āgāminiyā anāgateti attho. Imesaṃyeva noti dassanatthaṃ ‘‘sabbabuddhānaṃ hī’’ti vuttaṃ. Yāvasāsanapariyantāti yāva buddhā dharanti, tāvāti attho. Khattiyabrāhmaṇāva uccā, tatthāpi visesaṃ dassetuṃ ‘‘uccanīcauḷāruḷārabhogā’’ti. ‘‘Manasi katvā’’tipi pāṭho. Upasampādyaupasampādyaiccetaṃ dvayaṃ māgadhe ‘‘upasampajjā’’ti vuccati. Anupādāyāti ārammaṇakaraṇavasena aggahetvā. Āsavehīti kattari tatiyāvibhatti. Cittānīti paccattabahuvacanaṃ. Vimucciṃsūti kammakārake. Vimocitānīti adhippāyoti ācariyo. Āsavehīti padañca paccatte karaṇavacanaṃ katvā gaṇṭhipade attho pakāsito. Yadi ariyamaggena niruddhānaṃ āsavānaṃ vasena anāsavatā, loke cittānipi anāsavā siyuṃ. Na hi niruddhāni cittāni ārammaṇāni karontīti tāni aniruddhāsavavasena sāsavānīti ce. Sotāpannassa maggacittaṃ uparimaggavajjhāsavavasena sāsavaṃ, avasiṭṭhāsavasamucchindanānubhāvattā phalāni sāsavāni siyunti? Na, āsavasamucchindanānubhāvāgataphalattā. Bhiṃsanassa karaṇaṃ bhiṃsanakataṃ, tasmiṃ bhiṃsanakatasmiṃ, bhiṃsanakiriyāyāti attho. Itthiliṅgaṃ vipallāsaṃ katvā napuṃsakaliṅgaṃ, purisaliṅgaṃ vā katvā. Nimittattheti ettha –

欲害自己者，因果报应发作而自招灾害，虽为因缘，但此处因果果报发作。故谓之果。谓耗损者，意指没有因缘而自然消逝。谓被撕裂者。谓以未来故而无疑。这意在说明“诸佛悉具此意”。“法令终结”谓诸佛教法存续之时限。“犄角宝杖”的声音及文献“思量于心”等，也作别义解释。“得上座戒者”即为“得上座”之意。双重语义者，表明了不同的法事活动。

‘‘Cammani dīpinaṃ hanti, dantesu hanti kuñjaraṃ;

“火焰能灭灯烛，象牙能磨损象牙牙齿。”

Vālesu cāmariṃ hanti, siṅgesu sarabho hato’’ti. –

在草丛中，玛拉击杀了小鹿。

Adhikaraṇaṃ.

相关事宜。

§20-21

20-21. Naciraṭṭhitikakāraṇe kathite ciraṭṭhitikakāraṇaṃ atthato vuttapaṭipakkhavasena kiñcāpi siddhaṃ, tathāpi taṃ therassa vinayapaññattiyācanāya okāsakāraṇādhippāyato vinayapaññattiyācanokāsaṃ pāpetuṃ puna bhagavantaṃ ‘‘ko pana, bhante, hetū’’ti pucchi. Bhagavāpi yācanaṃ sampaṭicchitukāmo byākāsi. ‘‘Āsavaṭṭhānīyā saṅghe pātubhavantī’’ti puggalassa saṅghapariyāpannattā vuttaṃ. Ādaratthavasenevettha dvikkhattuṃ vuttanti yasmā thero pubbe rājagahe, sampati verañjāyanti dvikkhattuṃ kāci, tasmā ādarena punappunaṃ yācayamānaṃ passitvā sayampi bhagavā ādareneva ‘‘āgamehi tvaṃ sāriputtā’’ti āha. Tenetaṃ dīpeti ‘‘mā tvaṃ punappunaṃ yācāhi, sampaṭicchitāva mayā te yācanā, pubbenanu tavayācanaṃ sampaṭicchatāva mayā ettake kāle ettakāni sikkhāpadāni paññattāni, na tāva me sāvakānaṃ āṇāpātimokkhuddesānujānanakālo sampatto, takkānumānavasena tayā ‘etassa bhagavā kālo’ti punappunaṃ niddisiyamānopi nesa so kālo, kintu tathāgatova tattha kālaṃ jānissatī’’ti. Yasmā pana ‘‘sikkhāpadapaññattikālato pabhuti āṇāpātimokkhameva uddisiyatī’’ti vuttaṃ, tasmā pātimokkhuddesappahonakasikkhāpadameva sandhāyāha. ‘‘Tatthāti sikkhāpadapaññattiyācanāpekkhaṃ bhummavacana’’nti ekameva padaṃ vuttaṃ tassā siddhiyā itarassa siddhito. ‘‘Sāvakānaṃ visayabhāvanti iminā mahāpadumattheravādo paṭikkhitto’’ti anugaṇṭhipade vuttaṃ, taṃ sundaraṃ viya. Sammukhe garahā. Parammukhe upavādo. ‘‘Na, bhikkhave, ūnadasavassena…pe… dukkaṭassā’’ti (mahāva. 75) idaṃ sikkhāpadaṃ bhagavā buddhattena dasavassiko hutvā paññapesi ūnadasavassikassa tassa tathā sikkhāpadapaññattiyā abhāvato. Na tadā atirekadasavassikova dasavassikānaṃ rattaññumahattappattito, tasmā taṃ sikkhāpadaṃ verañjāyaṃ vassāvāsato pubbe rājagahe eva paññattanti siddhaṃ, tasmiṃ siddhe siddhameva ‘‘yāva na saṅgho rattaññumahattaṃ pattoti vacanaṃ ito pubbe paṭhamayācanāyapi vutta’’nti. Aṭṭhakathāyampi rattaññumahattappattakāle ‘‘dve sikkhāpadānī’’ti gaṇanaparicchedavacanaṃ paṭhamayācanāya vuttavacanaṃ sandhāya vuttaṃ. Aññathā rattaññumahattappattakāle dve eva, na aññanti āpajjati.

在谈论持久存在的原因时，虽然就其意义而言，长久存在的原因已被说明，并且任何一项内容也已经成立，然而由于需要依据长老的律法规定重复请求，世尊因此被问道：“那么，尊者，是什么原因呢？”世尊也希望接受请求，并进行了阐述：‘由于阿素那的缘故，这里所提及的人是有群体归属的。’因而在此，关于请求的背景提到两次，这是因为长老先前在王舍城时，面对请求来者迪萨市的两次请求，所以世尊看到这些请求，再次出于慈悲之心回应说：“去吧，你，沙利子。”因而指明：“你不必再一次请求；我已接纳你的请求。以前你已向我请求过这个，而在那时已明确规定了相应的戒律；然而，弟子们的戒律历时并未到达，请求究竟何时将会成立。”尽管以前已多次被叙述，但由于“自戒律规定开始后，只有此项指南的归属被提及”的说明，故而此处所指的是此项戒律。至于“弟子们的归属”正是为了说明这一所需，充分考虑到长老的教导，这一点就显得相当漂亮了。当面相互指责，而反向则实为论证，即“比库们，不要因一若干年……而带来恶习。”（《大品经》75）在此处，世尊作为觉者，于十岁时对这一戒律进行阐述，十岁以下之戒律未被设立。至于曾在王舍城中设立的那项戒律，因此待确定事项中，最终被将这一请求意义已经成立；从前在初次请求中亦已被说明这一点。注释中当在赤身的情况下，所提及的“两项戒律”即为针对最初请求而已说明的相关内容。

‘‘Atha kho āyasmato sāriputtassā’’tiādimhi ayamādito paṭṭhāya atthavibhāvanā – ayaṃ kirāyasmā assajittherato paṭiladdhaṃ ekagāthāmattakaṃ dhammapariyāyaṃ nayasatasahassehi vivecento arahattaṃ patvā sāvakapāramīñāṇe ṭhito ‘‘aho vata mahānubhāvoyaṃ saddhammo, yo vināpi dhammasāminā parammukhato sutamattepi mayhaṃ mahantaṃ guṇavisesaṃ janesi, sādhu vatāyaṃ saddhammo ciraṃ tiṭṭheyyā’’ti cintento ‘‘katamesānaṃ nu kho buddhānaṃ bhagavantānaṃ…pe… na ciraṭṭhitika’’nti tamatthaṃ, kāraṇañca attano aggasāvakañāṇena paṭivijjhitvā ‘‘sāvakānaṃ sikkhāpadaṃ paññattantiādiciraṭṭhitikāraṇa’’nti niṭṭhaṃ katvā vinayapaññattiyācanokāsakaraṇatthaṃ bhagavantaṃ pucchi. Tato pañhassa vissajjane vinayapaññattiyācanokāse sampatte ‘‘etassa bhagavā kālo, etassa sugata kālo’’ti vinayapaññattiṃ yāci. Tato bhagavā tassā yācanāya sampaṭicchitabhāvaṃ, ‘‘etassa bhagavā kālo’’ti vuttakālassa akālataṃ, kālassa ca anaññavisayataṃ dīpento ‘‘āgamehi tva’’ntiādimāha, tato bhagavā tassa yācanaṃ, sattesu kāruññatañca paṭicca ‘‘tena kho pana samayena bhikkhū anupajjhāyakā anācariyakā anovadiyamānā’’tiādinā (mahāva. 64) nayena vepullamahattataṃ paṭicca satthā sāvakānaṃ upajjhāyavattādīni vinayakammāni, tadanurūpasikkhāpadāni ca paññapesi. Tato anukkamena dvādasamavassaṃ verañjāyaṃ vasi. Tadā ca āyasmā sāriputto satthārā niddiṭṭhesu ciraṭṭhitihetūsu jātesu ‘‘navaṅgasatthusāsanamahattatā ca sampati jātā, vinayapaññatti ca bahutarā jātā, pātimokkhuddeso eveko na tāva sāvakānaṃ anuññāto, so ca parisuddhena saṅghena karīyati. Saṅghopi etarahi parisuddho pacchimakassa sotāpannattā’’ti cintetvā pātimokkhuddesaṃ anujānāpetukāmo yattakehi ca sikkhāpadehi pātimokkhuddeso anujānīyati, tattakānaṃ paññattiyācanapubbaṅgamaṃ pātimokkhuddesaṃ yācanto pubbuppannavitakkasūcanapucchāvissajjanakkamavasena yācanokāse sampatte ‘‘etassa bhagavā kālo’’tiādimāha.

接着，从‘如今尊者沙利子’开始，说明义理。这是尊者在接受老者阿沙基的私教时，获得一段彼世尊的法的部分。继续思考何种佛陀的利益，以证明此条大乘法之有利，如此法应持久。这是由其自身的优秀根元而成。因而，曾由世尊于彼节中加以解释：‘这是世尊所定下的时机，而我对此也有利于此时机。’于是，世尊以此请求表明出，他早已应许，‘等候时限’，以使在此止于信仰的身心清净之法，并为了众生的慈悲请求而被响应。于是世尊表示：‘那时，社会的比库并不当作行为而被调伏；这个行为则不被允许。’（大品经64）因而以此说明，犹如以某思维相关的基础来达到圆满的境地。然后，沙利子思考：在彼为长时生存所积累得以完善的优点，且世尊进一步表示在此更新戒律的情况下，相应的请求得以允许，而请求直至我对这一点的明晰得到；这就以此阐述请求，获得直接的智慧的掌握和经验，因而也作为这一要求重新陈述而获许。

Tattha ‘‘yaṃ bhagavā sāvakānaṃ sikkhāpadaṃ paññapeyyā’’ti pātimokkhuddesappahonakasikkhāpadaṃ sandhāyāha, ayamattho bhaddālisuttena (ma. ni. 2.134 ādayo) dīpetabbo . Tattha hi bahūsu sikkhāpadesu paññattesu, paññapiyamānesu ca ‘‘na tāva bhaddāli satthā sāvakānaṃ sikkhāpadaṃ paññapetī’’tiādi (ma. ni. 2.145) vuttaṃ apaññattaṃ upādāya, tathā idhāpi apaññattaṃ sandhāya vuttanti veditabbaṃ. Parisuddhattā saṅghassa sampati sāvakānaṃ āṇāpātimokkhuddesaṃ nānujānāmīti dassento ‘‘nirabbudo’’tiādimāha. Na hi parisuddhe saṅghe ovādapātimokkhuddesassa anuddesakāraṇaṃ atthi, tasmiṃ sati āṇāpātimokkhuddesānujānanādhippāyato. Tathā ca so tato aṭṭhannaṃvassānaṃ accayena anuññāto. Yathāha pātimokkhaṭhapanakkhandhake (cūḷava. 386) ‘‘na dānāhaṃ, bhikkhave, ito paraṃ uposathaṃ karissāmi…pe… pātimokkhaṃ uddiseyyāthā’’ti. Yaṃ pana upasampadakkhandhake (mahāva. 129) ‘‘tena kho pana samayena bhikkhū aññataraṃ bhikkhuṃ upasampādetvā ekakaṃ ohāya pakkamiṃsu…pe… so tassā methunaṃ dhammaṃ paṭisevitvā cirena agamāsī’’ti vatthu āgataṃ, taṃ sudinnavatthuto parato uppannampi tattha yathādhikāraṃ samodhānetuṃ vuttaṃ. Tathā tattheva ‘‘ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni hontī’’tiādinā (pāci. 147; a. ni. 8.52; 10.33) aṅgānipi veditabbāni. Na hi ādito eva ubhatopātimokkhāni siddhānīti. Apica ādito paṭṭhāya ayamanukkamo veditabbo, seyyathidaṃ – rāhulakumāre uppanne bodhisatto nikkhamitvā chabbassāni dukkaraṃ katvā sattame abhisambuddho, tasmiṃ eva saṃvacchare kapilavatthuṃ gantvā rāhulakumāraṃ pabbājesi. Ambalaṭṭhikarāhulovādasuttaṭṭhakathāyaṃ (ma. ni. aṭṭha. 2.107 ādayo) ‘‘ayañhi āyasmā sattavassikakāle bhagavantaṃ cīvarakaṇṇe gahetvā ‘dāyajjaṃ me samaṇa dehi, dāyajjaṃ me samaṇa dehī’ti dāyajjaṃ yācamāno bhagavatā dhammasenāpatisāriputtattherassa niyyādetvā pabbājito’’ti ca vuttaṃ, tasmā rāhulakumāraṃ ārabbha ‘‘anujānāmi, bhikkhave, tīhi saraṇagamanehi sāmaṇerapabbajja’’nti (mahāva. 105) vuttattā saraṇagamanūpasampadā paṭhamavassabbhantare eva paṭikkhittā, ñatticatutthakammavasena upasampadā anuññātāti paññāyati. Apica rāhulavatthumhi ‘‘na, bhikkhave, ananuññāto mātāpitūhi putto pabbājetabbo, yo pabbājeyya, āpatti dukkaṭassā’’ti (mahāva. 105) sikkhāpadaṃ paññattaṃ, tasmā ito pubbepi sikkhāpadāni paññattānīti siddhaṃ.

在此，‘世尊对弟子们的戒律确立’即为对于或许的戒律所指，因其内容可通过《善德师徒法经》来阐述。于此所列之戒律中，便在多项戒律的法规中，于讲解时，世尊指出‘长久以来，善德师不会建立弟子们的戒律’。这确乎是被称之为未设立的事项。因而当社群清净时，弟子们指示的戒律相应地未被认可。从前如是戒律所指指代的内容，即成为成立的讨论条款，因为它以长度限制重新表干要点。而在多个情况下，如同在大乘经中意为有明示的分段时，常常来看应当应有清楚的指示。

Sutvā ca yo hetunirodhamaggaṃ,

而听闻这一因缘的消减之法……

Nirodhupāyaṃ paṭivijjhi khippaṃ;

速断灭之道，明了迅速；

Jātovapekkhena asesametaṃ,

生灭无常为缘，尽皆观照；

Lokaṃ vipassī sugataggasisso.

洞彻众生世界，善逝之尊者；

So dhammasenāpati aggasisso,

法军统率者，至尊领导；

Saddhammarājassa tathāgatassa;

正法王如来，法之统帅；

Sayaṃ munindena yasassa patto,

亲受圣尊誉，自身得荣者。

Anekaso soḷasadhā pasattho.

多种多样的十六者是清净的。

Tasmā hi sikkhāpadabandhakālo,

所以，护持戒律的时期是关键难关，

Ñātumpi loke atibhāriyova;

亲族在世间亦如同极重的负担，

Pageva sikkhāpadabhāvabhedo,

而且正如页数般，是戒律性质的差别，

Pageva añño ubhayattha tattha.

正如页数，有些在此，有些在彼，或者两者兼有。

Paccekabuddhā api taṃ dvayantu,

独觉者们对于这两者，也同样如是。

Ñātuṃ na sakkāva pageva netuṃ;

亲属不可单独引导；

Nissaṃsayaṃ tattha tathāgatova,

在此无疑正如如来所引导，

Jānissaticcāha tathāgatoti.

当知如来即如是也。

Iccetamatthaṃ idha bhikkhu ñatvā,

比库在此明了此义，

Sikkhāpadānaṃ kamabhāvabhedaṃ;

关于戒律行为之差别；

Ñātuṃ sayaṃ no na pare ca netuṃ,

不可单独引导自己或他人，

Pariyesitabbo idha yuttimaggo.

此处当当寻求适宜之道。

Tattha kamabhedo sikkhāpadānaṃ parato āvi bhavissati. Bhāvabhedo tāva ukkhittakānuvattanapaccayā bhikkhu anāpattiko, bhikkhunī pana samanubhaṭṭhā pārājikā hoti. Pārājikāpattipaṭicchādane bhikkhussa dukkaṭaṃ, bhikkhuniyā pārājikaṃ. Duṭṭhullaṃ ārocentassa, paṭicchādentassa ca pācittiyaṃ. Mahāsāvajjaṃ pārājikaṃ ārocentassa, paṭicchādentassa ca bhikkhussa dukkaṭaṃ. Iccevamādīhi abhāvabhedasikkhāpadānaṃ idha bhāvabhedena yuttipariyesanaṃ sādhayamānopi siyā anummādavighātabhāgīti. Ettāvatā sakalassapi vinayapiṭakassa vitakkayācanakālakālaññūkāraṇaphalapayojanehi sattahi aṅgehi paṭimaṇḍitaṃ nidānamāyasmatā upālittherena nidassitaṃ hoti. Tattha therassa vinayapaññattiyācanahetubhūto vitakko nāma. Tasseva ‘‘etassa bhagavā kālo’’tiādinā pavattā yācanā nāma. Rattaññūvepullalābhaggabāhusaccamahattappatti kālo nāma. Sabbaññū eva kālaññū nāma. Āsavaṭṭhānīyānaṃ dhammānaṃ pātubhāvo kāraṇaṃ nāma. ‘‘Tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāyā’’ti vacanato āsavaṭṭhānīyadhammapaṭighāto phalaṃ nāma. ‘‘Yathayidaṃ brahmacariyaṃ addhaniyaṃ assā’’ti vacanato sāsanabrahmacariyassa ciraṭṭhiti payojananti veditabbaṃ. Hoti cettha –

在此，戒律条文之间必然存在差别。欲爱之别，则因修戒条文之不同而生。若以起伏观察而论，比库无过失，而比库尼则堕出巴拉基戒。比库若隐瞒恶言，堕巴吉帝亚；同样隐瞒时，比库尼则堕巴拉基戒。若说出伟大丑行，隐瞒时，比库堕巴吉帝亚；比库尼堕巴拉基戒。如此等，这里戒律条文中因行为差别而生之异，尽管皆导向理智之寻索仍存轻失之因。这些详尽内容，悉依于整个律藏，用七种因素—思维、因缘、时节、记载、目的、缘由、成果所标示，由上长老乌巴利表现讲明。其中文字之思维缘起，称为「思维」。由「此时世尊当来也」等起发之请求，则为请托。此时此刻，具有知晓增益和诸多大义者，谓之时。所有知晓即是时。心毒根源之现行者，谓之因。关于这些心毒根之缘故，谓之缘故因果。若说「此出世间道业不可失」等，即是对此法出世生活之长久保存者应当知晓。现在说——

‘‘Vitakko yācanā kālo, kālaññū kāraṇaṃ phalaṃ;

「思维即请求，时即原因与成果；

Payojananti sattaṅgaṃ, nidānaṃ vinayassidhā’’ti.

七支目的显现，为律制成功之缘。」

§22

22.Antimamaṇḍalanti abbhantaramaṇḍalaṃ. Tañhi itaresaṃ anto hoti, khuddakamaṇḍalaṃ vā. Anumatidānavasena tesaṃ bhikkhūnaṃ datvā. Tesaṃ buddhānaṃ cārikāya vinetabbā veneyyasattā. Ocinantā viyāti bahupupphaṃ gacchaṃ mālākārā ciraṃ ocinanti, evaṃ bahuveneyyesu gāmādīsu ciraṃ vasantā veneyyapuññaṃ pariharantā caranti. Santaṃ sukhaṃ, na vedanāsukhaṃ viya saparipphandaṃ. Dasasahassacakkavāḷeti devānaṃ vasena vuttaṃ. Manussā pana imasmiṃyeva cakkavāḷe bodhaneyyā uppajjanti. Mahākaruṇāya dhuvaṃ sattasamavalokanaṃ. Otiṇṇeti parisamajjhaṃ āgate, ārocite vā. Yena kāraṇena mayaṃ tumhākaṃ deyyadhammaṃ dadeyyāma, taṃ kuto sakkā laddhuṃ. Bahukiccā hi gharāvāsāti. Dutiyavikappe tanti deyyadhammaṃ. ‘‘Tumhehi taṃ kuto laddhā’’ti anugaṇṭhipade vuttaṃ. Keci pana ‘‘paṭhamaṃ kiriyaṃ pekkhati, dutiyaṃ deyyadhamma’’nti vadanti. Ācariyo pana ‘‘paṭhamayojanāya yaṃ dānapuññaṃ, taṃ kuto labbhā. Puññantarāyabahulā hi gharāvāsāti. Dutiyayojanāya temāsabbhantare yamahaṃ dadeyyaṃ, atikkantakālattā tamahaṃ sampati kuto dadeyyanti dassetī’’ti vadati. Sīlādikusaladhammasandassanādidhammaratanavassaṃ.

二十二、终圈乃内部圈层。其间他处或有结尾，或小圈。视听为比库们所传，须以佛教行蹈戒者进行纠正。被摘除凋谢者，众多花中一朵；由此类许多有摘除者，居于村落等处长期久住行善积福。安静快乐，而非如痛苦之感受广泛滞留。又说十万天眼系天所居。人类于同一轮回中得生，且具无限悲悯，遨览诸生。抵达彼处，与众生对话。因何理由，吾等能将尔等天所法施予，实难获得。众多任职者守护宅舍。第二次往生时，具其所应得之天法。曰：「尔等如何获得？」分述为非比等。有人言：「先见任务，次得天法。」师曰：「以第一缘，布施功德所得；然布施多阻碍护宅者。以第二缘，天法于任中授，但超过限期，此亦因缘所得。」由持戒善法觉悟诸法中之宝。

§23

23. Pattuṇṇadese pattuṇṇaṃ paṭavaraṃ. Mahāyāganti mahādānaṃ. Paripuṇṇasaṅkappanti temāsaṃ sotabbaṃ ajja suṇinti.

二十三、成熟之地成熟之突出者。大奉献名大布施。圆满意图之义，当于此时听受明白。

Tatridanti idaṃ kāraṇaṃ.

「在那里」示现此因。

Upāli dāsakoti ācariyaparamparato. Bāhirabbhantaranidānaṃ, sikkhāpadānaṃ paññattiṭṭhānasaṅkhātaṃ āveṇikanidānañca sandhāyāha ‘‘nidānassa pabhedadīpanato’’ti. Theravādādi vatthuppabhedo. Sakāya paṭiññāya mettiyaṃ bhikkhuniṃ nāsethātiādi parasamayavivajjanatotiādi. Vibhaṅganayabhedadassanatoti tisso itthiyo bhūmaṭṭhaṃ thalaṭṭhantiādi. Etthāha – kiṃ bhagavato mārāvaṭṭanapaṭighātāya satti natthīti? Atthi, tathāpissa pacchā upaguttakāle pasādahetuttā adhivāseti. Ettha upaguttādhiṭṭhānaṃ vattabbaṃ. Buddhānaṃ āciṇṇanti dijadassanena kiṃpayojananti ce? Mārāvaṭṭanahetu brāhmaṇassa puññantarāyoti payojanaṃ.

此云「乌巴利是奴仆」，乃承传师承。所言「内外因缘，戒律之规定，以及戒品之名称，依止断别因缘」，称为『因缘不同的分别说明』。长老部等说为种类差别。谓因自我认同，因此拒斥比库尼，及诸般他修止分释。断别法不同，如三女性分别在地上、地面和地方等。此处云：「世尊对魔王因缘障碍之打击为何无力？」答曰：「有，故于后世受教时以利益安住。」此即后世受教之立场。何谓佛陀显现于世？为解除世间魔障之利益故，以婆罗门善业阻障为缘。

Dijopi so māramanorathassa,

即便如是，他亦为魔意志，

Bhaṅgaṃ karonto jinapuṅgavassa;

破坏降伏圣者，

Sassissasaṅghassa adāsi dānaṃ,

将财施予沙门部众，

Asesakaṃ kappiyabhaṇḍabhedaṃ.

献上无缺清净可受之布施财物。

Kiṃ bhagavā sasisso tāva mahantaṃ kappiyabhaṇḍaṃ ubbhaṇḍikaṃ katvā agamāsīti? Na agamāsi, temāsibhāgiyaṃ pana puññarāsikaṃ deyyadhammaṃ appaṭikkhipanto brāhmaṇassa upāyato satthā adāsi.

世尊为何像月轮那样，虽毁坏了伟大的宝藏，却未曾远离（有为）？并非远离，他反而将这属于德行丰富的因缘法，以无少负违的方便，给予了婆罗门。世尊以此方便，令婆罗门生起善根。

Tadaññathā māramanorathova,

那时如同魔王欲念如是，

Pūro siyā neva dijassa bhiyyo;

愿前世增益，不至于更加恶劣；

Pāpaṃ mahantaṃ api pāpuṇeyya,

虽遭大恶，亦能得善；

Micchābhimānena tathāgate so.

正因如来无谬妄的自信（澄明自觉）。

Tasmā bhagavā assādiyanto taṃ deyyadhammaṃ appaṭikkhipanto upāyena brāhmaṇassa puññabuddhiṃ katvā, mārassa ca manorathavighātaṃ katvā agamāsīti, ‘‘ayaṃ nayo aṭṭhakathaṃ vināpi pāḷinayānulomato siddho’’ti vadanti. Kathaṃ? –

因此，世尊顺应而取，凭方便以不违背的方式，令婆罗门生起善根，又破除了魔王的欲念，后来离去。有人谓此法无需注疏，经文亦相符，谓之成就。何以故？——

‘‘Satthā sasisso yadi aggahesi,

『师长如明月般慈悲，』

Dijassa taṃ cīvaramāditova;

『像阳光普照般慈爱地护持袈裟；』

Nāthassa no vīsativassakāle,

『年逾二十不应索求他物，』

Virujjhate jīvakayācanāpi;

『即使是乞食也不应施受；』

Tathāpi sabbaṃ suvicārayitvā,

『尽管如此，应当周密思虑，』

Yuttaṃ nayaṃ cintayituṃva yutta’’nti.

『妥善安排，应以善法思惟之。』

Idāni āyasmā upālitthero vinayapaññattiyā sādhāraṇanidānaṃ dassetvā sikkhāpadānaṃ pāṭekkaṃ paññattiṭṭhānasaṅkhātaṃ nidānamādiṃ katvā puggalapaññattianupaññattivibhāgāpattibhedantarāpattiādikaṃ nānappakāraṃ vidhiṃ nijjaṭaṃ niggumbaṃ katvā dassetuṃ ‘‘atha kho bhagavā verañjāyaṃ yathābhirantaṃ viharitvā’’tiādimāhāti. Idha ṭhatvā –

如今具寿上座乌波利长老以律仪定制，示现普通规约的缘起，在修习戒律的条文中，专指条文成立之缘起等，从人之条文未成立、错犯戒律等种种差别，详细、周密、完整如实地做了说明，欲示现『于是世尊以平素自在心，住于威严清净处』等句。此处立论者曰：

Sikkhāpadāna sabbesaṃ, kamabhedaṃ pakāsaye;

『于所有戒律中，显明戒犯之不同；』

Tasmiṃ siddhe nidānānaṃ, kamasiddhi yato bhave.

『于此缘起既成，戒犯由此生；』

Tattha sabbasikkhāpadānaṃ yathāsambhavaṃ desanākkamo pahānakkamo paṭipattikkamo uppattikkamoti catubbidho kamo labbhati. Tattha bhagavatā rājagahe bhikkhūnaṃ pātimokkhuddesaṃ anujānantena pātimokkhuddesassa yo desanākkamo anuññāto, taṃ desanākkamamanulomento āyasmā mahākassapo paṭhamaṃ pārājikuddesaṃ pucchi, tadanantaraṃ saṅghādisesuddesaṃ, tato aniyatuddesaṃ vitthāruddesañca pucchitvā tadanantaraṃ bhikkhunīvibhaṅgañca teneva anukkamena pucchi, nidānuddesantogadhānañca sarūpena anuddiṭṭhānaṃ pucchanatthaṃ khandhakepi pucchi. Etena ca khandhake paññattā thullaccayā saṅgahitā honti. Pucchitānukkameneva upālitthero taṃ sabbaṃ sāpattibhedādikaṃ desento thullaccayadubbhāsitaāpattisamuṭṭhānādidīpakaṃ antokatvā desesi, ayamettha desanākkamo. Ubhatovibhaṅgakhandhakato pana uccinitvā tadā parivārapāḷi visuṃ katā. Imameva nayaṃ sandhāya aṭṭhakathāyaṃ vuttaṃ ‘‘eteneva upāyena khandhakaparivārepi āropesu’’ntiādi (pārā. aṭṭha. 1.paṭhamamahāsaṅgītikathā). Apica pāḷiyā ‘‘etenevupāyena ubhatovinaye pucchi. Puṭṭho puṭṭho āyasmā upāli vissajjesī’’ti ettakameva vuttaṃ, tasmā mahākassapo ubhatovibhaṅge eva pucchi. Vissajjento pana āyasmā upāli nivarasesaṃ desento khandhakaparivāre antokatvā desesi. Tadā ca khandhakaparivārapāḷi visuṃ katāti ayaṃ desanākkamo. Yadi evaṃ nidānuddeso paṭhamaṃ desetabboti ce? Na, tadasambhavato. So hi ‘‘yassa siyā āpattī’’tiādinā (mahāva. 134) nayena pavattattā paṭhamaṃ sikkhāpadasaṅgahitāsu āpattīsu adassitāsu na sambhavati. ‘‘Yāni mayā bhikkhūnaṃ paññattāni sikkhāpadāni, tāni nesaṃ pātimokkhuddesaṃ anujāneyya’’nti vacanato sikkhāpadāneva paṭhamaṃ desetabbānīti pārājikuddesakkamo sambhavati.

于此处诸戒律，依戒律所能具备，有四种动作：说戒之行、弃戒之行、行戒之行及生戒之行。此中世尊在王舍城，因比库们诵戒条文，谓不允许说戒之行者，具寿大咖萨巴先问第一巴拉基戒罪，继而询问僧地谢萨戒罪，复问不定罪，等细节并继续问三果比库尼律法。因其问法，使律篇内得以完整集合，令众和谐。乌波利长老以此问询方式，详尽说明由戒罪等引起的误说误犯等根源，终成解释条文，谓此即示律行法。又巴利文中亦云『以此法问两律，具寿乌巴离必释』，故大咖萨巴仅在两律中问法。具寿乌波离放弃戒罪，详解二部戒律集章，成文律篇此问法亦称为律篇。若问此缘起初果是否应先说？不。因实践缘起法中如『有罪时』等说法，于初戒罪戒律中不生。『我所定之此比库戒律，即不在诵戒法中传诵。』由此语故，唯初巴拉基戒罪方应先述。

Pārājikuddesādisaṅgahitānaṃ āpattiakusalānaṃ yathoḷārikakkamena pahātabbattā pahānakkamopettha sambhavati. Upasampannasamanantaraṃ ‘‘tāvadeva cattāri akaraṇīyāni ācikkhitabbānī’’ti (mahāva. 129) vacanato ‘‘samādāya sikkhati sikkhāpadesū’’ti (dī. ni. 1.193) vacanato ca yathā garukaṃ ācikkhaṇaṃ sikkhanena paṭipattikkamopettha sambhavati, evamimehi tīhi kamehi desetabbānampetesaṃ sikkhāpadānaṃ yathāsambhavaṃ uppattikkamo sambhavati. Tathā hi yaṃ yaṃ sādhāraṇaṃ, taṃ taṃ bhikkhuṃ ārabbha uppanne eva vatthusmiṃ ‘‘yā pana bhikkhunī chandaso methunaṃ dhammaṃ paṭiseveyyā’’ti bhikkhunīnampi paññattaṃ. Aññathā taṃ bhikkhunīnaṃ anuppannapaññatti siyā. Tato ‘‘anuppannapaññatti tasmiṃ natthī’’ti (pari. 247) parivāre etaṃ vacanaṃ virujjhati, ettāvatā purimena kamattayena paṭhamaṃ desetabbataṃ patte pārājikuddese paṭhamuppannattā methunadhammapārājikaṃ sabbapaṭhamaṃ desetukāmo upālitthero ‘‘tatra sudaṃ bhagavā vesāliya’’nti vesālimeva pāpetvā ṭhapesi. Aññathā bārāṇasiyaṃ paññattānaṃ ‘‘na, bhikkhave, manussamaṃsaṃ paribhuñjitabba’’nti (mahāva. 280) evamādīnaṃ desanādhippāye sati bārāṇasiṃ pāpetvā ṭhapeyyāti.

犯第一巴拉基戒罪者虽能清除戒罪，惟舍弃罪业难。受具足戒者立即得到诸戒中四项禁戒之必戒诫且应修习，依此严重戒律行持之，戒律依此遂成本境。依此三种违法犯戒，随其戒律依次产生缘起。如比库中所通戒文中，对比库尼常识之修戒，《长部律》(129)有言『应受具足戒中告诫』，《增支部律》(1.193)亦言『据此修持戒律中戒条』，戒律严峻故得。如你按常例，男子戒中对此比库尼调剂较严，若不然则比库尼不成立。随《毗尼法藏》(247)此说，此文含识过去之错误律例，戒律于是成形；因初发生律疏中违规，故乌波利长老以此警示世尊昔日在维舍离城踏设戒律。又他于巴拉纳西，有规戒教示断人不应亵渎人类，所以此地即置戒律。

Abbhantaranidānakathā niṭṭhitā. · 内因缘论已毕。

Verañjakaṇḍavaṇṇanā niṭṭhitā. · 韦兰迦篇品解释完毕。

1. Pārājikakaṇḍo一、巴拉基咖篇集

1. Paṭhamapārājikaṃ

一、第一巴拉基戒律

Sudinnabhāṇavāravaṇṇanā苏定那品解释

Paṭhamassettha nidāne, ṭhatvā pārājikassa viññeyyo;

关于第一条戒律的缘起，应从其立定之时加以理解；

Codanāparihāranayo, puggalavatthuppakāsaneyeva.

其内容含摄教诫与不应放弃之义，犹如对戒律所属之个人对象的说明一般。

Tattha bhagavā verañjāyaṃ vutthavasso anupubbena cārikaṃ caranto kattikajuṇhapakkhe eva vesāliṃ pāpuṇitvā yāva paṭhamapārājikasikkhāpadapaññāpanaṃ, tāva aṭṭha vassāni vesāliyaṃyeva viharanto viya pāḷikkamena dissati, na ca bhagavā tāvattakaṃ kālaṃ tattheva vihāsi. So hi sudinnassa sāvakānaṃ santike pabbajjaṃ upasampadañca anujānitvā yathābhirantaṃ tattha viharitvā cārikaṃ caranto bhesakaḷāvanaṃ patvā tattha terasamaṃ vassaṃ vasi, teneva anukkamena sāvatthiṃ patvā cuddasamaṃ vassaṃ vasi, pannarasamaṃ kapilavatthumhi, soḷasamaṃ āḷaviyaṃ, tato vutthavasso cārikaṃ caranto rājagahaṃ patvā sattarasamaṃ vasi, iminā anukkamena aparānipi tīṇi vassāni tattheva vasi. Ettāvatā bhagavā paripuṇṇavīsativasso rājagahato anupubbena vesāliṃ pāpuṇi, tato upasampadāya aṭṭhavassiko sudinno vesāliyaṃyeva methunaṃ dhammaṃ abhiviññāpesi, tato bhagavā tasmiṃ vatthusmiṃ paṭhamaṃ pārājikaṃ paññapesīti veditabbaṃ. Tattha yasmā upālitthero ito paṭhamataraṃ tattha vesāliyañca paññattasikkhāpadāni adassetukāmo, vinayanidānānantaraṃ paṭhamapārājikameva dassetukāmo, tasmā vesāliyaṃ paṭhamaṃ nivāsaṃ, pacchā imassa sikkhāpadassa paññattikāle nivāsañca ekato katvā ‘‘tatra sudaṃ bhagavā vesāliya’’ntiādimāha, tena vuttaṃ ‘‘paṭhamassettha nidāne, ṭhatvā …pe… pakāsaneyevā’’ti. Tasmā imasmiṃ paṭhamapārājikassa paññattiṭṭhānasaṅkhāte nidāne ṭhatvā ‘‘tena kho pana samayena vesāliyā avidūre kalandagāmo nāma hoti…pe… aññataraṃ vajjigāmaṃ upanissāya viharatī’’ti etasmiṃ imassa sikkhāpadassa puggalappakāsane, ‘‘tena kho pana samayena vajjī dubbhikkhā hoti…pe… tikkhattuṃ methunaṃ dhammaṃ abhiviññāpesī’’ti (pārā. 30) imasmiṃ vatthuppakāsane ca codanānayo, parihāranayo ca veditabboti vuttaṃ hoti. Tatrāyaṃ pakāsanā – kimatthaṃ therena aññesaṃ sikkhāpadānaṃ puggalavatthūni viya saṅkhepato avatvā yattha ca so uppanno, yathā ca dhamme pasanno, yathā ca pabbajito, yathā ca imaṃ vatthuṃ uppādeti, taṃ sabbaṃ anavasesetvā puggalavatthūni vitthārato vuttānīti ce? Vuccate –

此中，世尊于雨季满及之期，依序从外出托钵、行脚生活开始，恰于雨季中期十月，抵达韦萨里，直至第一条巴拉基戒律的制订宣布止。佛在韦萨里停留整整二十二年，如同反复轮换一般；但并非当时便住于此长久不去。此缘由，乃因善逝知道弟子苏定等人已在彼处依止出家与受具戒，遂乐意亲近，便于此处行脚，曾留居比舍离十三年，续又居舍卫十四年，居迦毗罗卫十五年，随后再行脚至王舍城住七十七年。因此推移，后来数年亦于彼处住持。如此之故，善逝于韦萨里 ಮೊದಲ依据，先达二十二年，随后八年由弟子苏定于韦萨里宣示戒法，此后世尊于该地首次宣示第一条巴拉基戒律，值得知悉。因长老乌巴利欲先见韦萨里住持僧团所制定之戒律条文，且望先显示第一条巴拉基戒律，故将韦萨里定为该条戒律之设立处，后于戒律制订时期合并为一处，遂有人称「世尊即于韦萨里」。因此此处首条巴拉基戒律之缘起说明，当立为该处。又云：当时韦萨里不远处有村落名为迦兰达村，彼处为此戒律涉及人物之居所。又云，当时该村饥荒，世尊详细宣示戒律时亦启示维系训诫及修正手段，此即巴拉基戒律之缘起。其中戒律缘起告示含两方面：教诫法与修正法。借此，善逝于该缘起教诫中，详析为何长老如他，略说他戒律归类于本处人物，如何生起，依何法修行，如何发起此事等，一一不遗，详尽论述。此谓释曰：

Evaṃ saddhāya kicchena, mahante bhogañātake;

如此，持清净信心，虽身居贫贱且条件艰苦；

Hitvā pabbajitānampi, pesalānampi sabbaso.

舍弃世间财富，与同出家者及俗人皆全然隔离；

Sabbalāmakadhammāyaṃ, methuno yadi sambhave;

完全负载此种苦事，倘若在此戒律得到成就；

Na dhammadesanāyeva, siddhā virati sabbaso.

不仅在于法的宣说上，一切皆已完全已断除。

Tasmā navaṅgasaddhamme, satthārā desitepi ca;

因此，即使是教导九支谛道的师长们，

Vinayo paññapetabbo, tato dhammavisuddhihi.

也应当先弘扬戒律，由此而达到法的净洁。

Vinayābhāvato evaṃ, ajjhācāro bhavissati;

若无戒律，就会生起这般的不端正行为；

Tasmā vinayapaññatti, sātthikā pesalassapi.

所以戒律的清晰规范，即使在显著之处，也是合适的。

Anādīnavadassāvī, yasmā yaṃ pāpamācari;

如同清净无垢一般，因为无有造作恶的行为者，

Vinayoyeva saddhānaṃ, ādīnavavibhāvino.

律法本身即为信仰之根基，能够辨别扰乱之因。

Tasmā saddhānusārīnaṃ, vinayo sātthakova yaṃ;

因此，依循信仰者，律法如其意旨生效。

Dhammo dhammānusārīnaṃ, tato ubhayadesanā.

法则依循法者演说，故二者教诲相辅相成。

Api ca yadi paṇṇattivītikkamaṃ akarontassāpi yāva brahmalokā ayaso patthaṭo, pagevaññesanti dassanatthaṃ ajjhācārassa pākaṭabhāvadīpanaṃ. Kathaṃ? –

虽然有人未越越戒定中五戒，但若能令天界众生年寿增长，亦因外在行为彰显戒律本质，引发明见示现。如何说明？

Abhabbo arahattassa, sudinno puttamātaro;

正如不堪承受阿拉汉光辉之人，父母反受其苦；

Bhabbānuppannapaññatti, tadatthaṃ na katā ayaṃ.

此处未造次第明智之作，上述缘由并无此状。

Nanu māgaṇḍikaṃ ajjhupekkhitvā mātāpitūnamassā hitatthaṃ dhammaṃ desetīti imamatthaṃ dassetuṃ bījakabījakamātūnaṃ arahattuppatti therena dīpitā. ‘‘Tena kho pana samayena vesāliyā avidūre kalandagāmo nāma hoti, yena samayena sudinno purāṇadutiyikāya methunaṃ dhammaṃ paṭisevī’’ti vā ‘‘yena samayena bhagavā paṭhamapārājikaṃ paññapesī’’ti vā vacanaṃ idha na yujjati. Kasmā? ‘‘Idha pana hetuattho karaṇattho ca sambhavatī’’ti vuttaṃ aṭṭhakathāvacanañhi idha na labbhati. Ciraniviṭṭho hi so gāmo , na tasmiṃyeva samayeti. Yasmā pana so ciraniviṭṭhopi ca gāmo attano niviṭṭhakālato paṭṭhāya sabbakālamatthīti vattabbataṃ arahati, tena pariyāyena ‘‘tena kho pana samayena vesāliyā avidūre kalandagāmo nāma hotī’’ti vuttaṃ.

难道说，因为怨根惹恼，宣说利益父母的法义，乃是由具德长老启示此义种子吗？所谓“当时，离迦尸城不远，有一名为迦婼陀伽村之处，彼时苏提婆遵循古迦尸月第二个相成法”或“当时世尊宣说了初次犯巴拉基戒律的话语”之说，在这里不合适。何以故？因为“因缘果报”和“造成”的意旨，阿阇梨训说中无此义。该村舍早已废弃，不止于彼时。既然该村虽废弃，且因其废弃之时之后，永远无村落存在，故应如是说：『当时，离迦尸城不远，有一名为迦婼陀伽村的地方』。

§25-6

25-6.Anuññātosi pana tvanti samaṇavattadassanatthaṃ bhagavā pucchati. Mātāpitūhi ananuññātanti ettha janakeheva ananuññātadassanatthaṃ pucchīti vuttaṃ. Na kho sudinna tathāgatāti ‘‘pabbājetu maṃ bhagavā’’ti yācanāvasena panevamāha, na bhagavā sayaṃ saraṇāni datvā pabbājesi. Dukkhassāti ettha ‘‘kalabhāgampī’’ti pāṭhaseso. Vikappadvayepīti dutiyatatiyavikappesu. Purimapadassāti kiñcīti padassa. Uttarapadenāti dukkhassāti padena. Samānavibhattīti sāmivacanaṃ. Yathā kiṃ? ‘‘Kassaci dukkhassā’’ti vattabbe ‘‘kiñci dukkhassā’’ti vuttanti veditabbaṃ. Akāmakā vinā bhavissāmāti tayā saddhiṃ amaritvā akāmā jīvissāma. Sacepi na marāma, akāmakāva tayā viyogaṃ pāpuṇissāma, tayi jīvamāne eva no maraṇaṃ bhaveyya, maraṇenapi no tayā viyogaṃ mayaṃ akāmakāva pāpuṇissāma.

25-6.世尊问道“难道不可吗”，此为为示沙门道理而设问。“不可”，此处指父母不同意故，乃以父母未许可之义设问。世尊并无“请让我出家”的请求之意，亦未自授三宝而出家。此所言苦，是谓“极其短暂”。所谓“变化不一”，即变化中第二第三变化。前句语义，“苦”一字为后句所解释。以普通言语而言，“有人遭苦”，乃义应知也。若无意愿，即当与之共活，无欲亦共离散，虽活犹死，而死时亦无与之分离，有欲岁复离散也。

§30

30.Katipāhaṃ balaṃ gāhetvāti kasmā panāyaṃ tathā pabbajjāya tibbacchando anuññāto samāno katipāhaṃ ghareyeva vilambitvā kāyabalañca aggahesīti? Anumatidānena mātāpitūsu sahāyakesu ca tuṭṭho tesaṃ cittatuṭṭhatthaṃ. Kesuci aṭṭhakathāpotthakesu keci ācariyā ‘‘ayaṃ sudinno jīvakavatthuto pacchā paṃsukūlikadhutaṅgavasena paṃsukūliko jāto’’ti saññāya ‘‘gahapaticīvaraṃ paṭikkhipitvā paṃsukūlikadhutaṅgavasena paṃsukūliko hotī’’ti likhanti, taṃ ‘‘acirūpasampanno’’ti vacanena virujjhati. ‘‘Tathā sudinno hi bhagavato dvādasame vasse pabbajito , vīsatime vasse ñātikulaṃ piṇḍāya paviṭṭho sayaṃ pabbajjāya aṭṭhavassiko hutvā’’ti, ‘‘bhagavato hi buddhattaṃ pattato paṭṭhāya yāva idaṃ vatthaṃ, etthantare vīsati vassāni na koci gahapaticīvaraṃ sādiyi, sabbe paṃsukūlikāva ahesu’’nti ca vuttena aṭṭhakathāvacanena virujjhati, pabbajjāya aṭṭhavassiko, na upasampadāya. Upasampadaṃ pana jīvakavatthuto (mahāva. 326) pacchā alattha, tasmā avassiko ñātikulaṃ piṇḍāya paviṭṭho siyāti ce? Na, ‘‘alattha kho sudinno kalandaputto bhagavato santike pabbajjaṃ, alattha upasampada’’nti ekato anantaraṃ vuttattā. Pabbajjānantarameva hi so upasampanno terasadhutaṅgaguṇe samādāya vattanto aṭṭha vassāni vajjigāme viharitvā nissayamuttattā sayaṃvasī hutvā ‘‘etarahi kho vajjī dubbhikkhā’’tiāditakkavasena yena vesālī tadavasari, tasmā ‘‘paṃsukūlikadhutaṅgavasena paṃsukūliko hotī’’ti ettakoyeva pāṭho yesu potthakesu dissati, sova pamāṇato gahetabbo. ‘‘Āraññiko hotī’’ti iminā pañca senāsanapaṭisaṃyuttāni saṅgahitāni nesajjikaṅgañca vihārasabhāgattā, ‘‘piṇḍapātiko’’ti iminā pañca piṇḍapātapaṭisaṃyuttāni, ‘‘paṃsukūliko’’ti iminā dve cīvarapaṭisaṃyuttāni saṅgahitānīti. Ñātigharūpagamanakāraṇadīpanādhippāyato sapadānacārikaṅgaṃ visuṃ vuttanti veditabbaṃ. ‘‘Mā atiharāpesu’’nti kālabyattayavasena vuttaṃ. Dhammassantarāyakaratarattā ‘‘imaṃ naya’’nti anayoyeva.

30.为何持此力守持出家誓愿，乃无内心愿望，而在家闲居则保持身体力行？依推断，父母和助手对此满意，以使其心意欢喜。在不同注疏和底本中，有师者称“此苏提婆由基瓦咖(一比库名)原故，后来穿着尘堆衣和涤尽污秽”，“脱弃家服，穿尘堆衣”之说，但此说与“很快成丑”相违。又引“苏提婆于世尊十二年出家，二十年乞食亲族，八年独自出家”等文句，声证在世尊成佛时，苏提婆已有尘堆衣，不复有家服。故此以注疏语反对出家八年之说，乃指出家八年非上座部得具足弟子戒，而非正授戒为非。再依据基瓦咖说法，出家后即受具足戒故否？举“苏提婆曾于世尊附近出家及具足戒，离村后即独居八年，称“现今婆伽曰饥饿”等理由，故称尘堆衣者，仅写于部分底本中，故应以通说判断。注中又称其为林中行者，依僧众所聚处结社分类，称其为乞食者，穿两法衣。行舍缘亲属行为，称其为亲族舍家者，应视明。故曰“勿过早争论”。此语现在成为阻碍佛法之故，道理即此。

Yebhuyyena hi sattānaṃ, vināse paccupaṭṭhite;

众生多聚集，等待其灭尽归来；

Anayo nayarūpena, buddhimāgamma tiṭṭhati.

唯有以此指导，贤智之人依此而立。

§36

36.Apaññatte sikkhāpadeti ettha duvidhaṃ sikkhāpadapaññāpanaṃ. Kathaṃ? ‘‘Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyāthā’’ti evaṃ sauddesānuddesabhedato duvidhaṃ. Tattha pātimokkhe sarūpato āgatā pañca āpattikkhandhā sauddesapaññatti nāma. Sāpi duvidhā sapuggalāpuggalaniddesabhedato. Tattha yassā paññattiyā anto āpattiyā saha, vinā vā puggalo dassito, sā sapuggalaniddesā. Itarā apuggalaniddesāti veditabbā. Sapuggalaniddesāpi duvidhā dassitādassitāpattibhedato. Tattha adassitāpattikā nāma aṭṭha pārājikā dhammā. ‘‘Pārājiko hoti asaṃvāso’’ti hi puggalova tattha dassito, nāpatti. Dassitāpattikā nāma bhikkhunīpātimokkhe ‘‘sattarasa saṅghādisesā dhammā nissāraṇīyaṃ saṅghādisesa’’nti hi tattha āpatti dassitā saddhiṃ puggalena, tathā apuggalaniddesāpi dassitādassitāpattitova duvidhā. Tattha adassitāpattikā nāma sekhiyā dhammā. Sesā dassitāpattikāti veditabbā. Sāpi duvidhā aniddiṭṭhakārakaniddiṭṭhakārakabhedato. Tattha aniddiṭṭhakārakā nāma sukkavissaṭṭhi musāvāda omasavāda pesuñña bhūtagāma aññavādaka ujjhāpanaka gaṇabhojana paramparabhojana surāmeraya aṅgulipatodaka hasadhamma anādariya talaghātakajatumaṭṭhaka sikkhāpadānaṃ vasena pañcadasavidhā honti. Sesānaṃ puggalaniddesānaṃ vasena niddiṭṭhakārakā veditabbā.

36.“不可知的戒条”，此处指两种戒律戒条形态。何以示之？“如是，诸比库，应指出此戒条，如此等依师训及诠释而分两类。”其中，五种戒违罪出现在巴帝摩卡律藏中，称为“戒违罪记载”。此亦分属两类，即对个人与非个人之区分。前者即与违戒同归于人者，后者谓非人与违戒同在者。针对个人之记载亦分两种，依是否显现违戒而区别。显现违戒即八巴拉基戒。若犯巴拉基即断出家者，此只对个人显明，不涉及非人。非个人显现违戒，云：“女比库尼律藏中七十九种桑喀地谢萨戒罪必当灭除，属非个人显现。”非个人记载亦如个人记载，分为显与非显两种。非显之违戒称为“应学法”，其余记载应属显现违戒。此亦两类，依不显现因缘及显现因缘区别。所谓不显现因缘，即轻惰懈怠、妄语、恶语、两舌、杂乱语言、酒醉、打击、笑侮、不敬、轻犯等许多戒条，共十五种。其余属个人记载者即显现因缘。

Anuddesapaññattipi padabhājanantarāpattivinītavatthupaṭikkhepapaññattiavuttasiddhivasena chabbidhā honti. Tattha ‘‘yebhuyyena khāyitaṃ āpatti thullaccayassā’’ti (pārā. 61) evamādikā padabhājaniye sandissamānāpatti padabhājanasikkhāpadaṃ nāma. ‘‘Na tveva naggena āgantabbaṃ, yo āgaccheyya, āpatti dukkaṭassā’’tiādikā (pārā. 517) antarāpattisikkhāpadaṃ nāma. ‘‘Anujānāmi, bhikkhave, divā paṭisallīyantena dvāraṃ saṃvaritvā paṭisallīyitu’’nti (pārā. 75) evamādikā vinītavatthusikkhāpadaṃ nāma. ‘‘Lohituppādako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabbo’’ti (mahāva. 114) evamādikā paṭikkhepasikkhāpadaṃ nāma. Khandhakesu paññattadukkaṭathullaccayāni paññattisikkhāpadaṃ nāma. ‘‘Yā pana bhikkhunī naccaṃ vā gītaṃ vā vāditaṃ vā dassanāya gaccheyya, pācittiya’’nti (pāci. 834) iminā vuttena ‘‘yā pana bhikkhunī nacceyya vā gāyeyya vā vādeyya vā pācittiya’’nti evamādikaṃ yaṃ kiñci aṭṭhakathāya dissamānaṃ āpattijātaṃ, vinayakammaṃ vā avuttasiddhisikkhāpadaṃ nāma. Chabbidhampetaṃ chahi kāraṇehi uddesārahaṃ na hotīti anuddesasikkhāpadaṃ nāmāti veditabbaṃ. Seyyathidaṃ – pañcahi uddesehi yathāsambhavaṃ visabhāgattā thullaccayadubbhāsitānaṃ, sabhāgavatthukampi dukkaṭathullaccayadvayaṃ asabhāgāpattikattā, antarāpattipaññattisikkhāpadānaṃ nānāvatthukāpattikattā, paṭikkhepasikkhāpadānaṃ kesañci vinītavatthupaññattisikkhāpadānañca adassitāpattikattā, adassitavatthukattā bhedānuvattakathullaccayassa, adassitāpattivatthukattā avuttasiddhisikkhāpadānanti. Ettāvatā ‘‘duvidhaṃ sikkhāpadapaññāpanaṃ uddesānuddesabhedato’’ti yaṃ vuttaṃ, taṃ samāsato pakāsitaṃ hoti.

『随说戒条』依据六种方式而施设,即:句义分别中出现的犯罪、中间犯罪、已调伏事、遮止、施设、未说而成立。其中,如「大多数已食,犯土喇吒亚罪」等,凡在句义分别中出现的犯罪,称为「句义分别戒条」。如「不得裸体前来,若前来者,犯恶作罪」等,称为「中间犯罪戒条」。如「诸比库,我允许白天入静时,关闭门扉后入静」等,称为「已调伏事戒条」。如「诸比库,令出血者,若未达上者不得令其达上,若已达上者应予灭摈」等,称为「遮止戒条」。在篇集中所施设的恶作与土喇吒亚,称为「施设戒条」。以「若有比库尼前往观看舞蹈、歌唱或演奏,犯巴吉帝亚」所说之义,推衍出「若有比库尼舞蹈、歌唱或演奏,犯巴吉帝亚」等,凡在注疏中所见的任何犯罪种类或律事,称为「未说而成立戒条」。此六种戒条,皆因六种原因而不堪随说,故应知其名为「不随说戒条」。具体而言:土喇吒亚与恶说,因与五种随说各自不同类而不堪随说;虽属同类事的恶作与土喇吒亚二者,因其犯罪不属同类而不堪随说;中间犯罪戒条与施设戒条,因其犯罪涉及各异之事而不堪随说;遮止戒条,因某些戒条未显示犯罪;已调伏事戒条与施设戒条,因未显示犯罪之事而不堪随说;随分裂而行的土喇吒亚,因未显示犯罪之事;未说而成立戒条,因未显示犯罪之事而不堪随说。至此,前文所说「戒条施设依随说与不随说之分而为二种」,已简略阐明。

Tattha apaññatte sikkhāpadeti sauddesasikkhāpadaṃ sandhāya vuttanti veditabbaṃ. Ekacce ācariyā evaṃ kira vaṇṇayanti ‘‘cattāro pārājikā kativassābhisambuddhena bhagavatā paññattātiādinā pucchaṃ katvā tesu paṭhamapārājiko vesāliyaṃ paññatto pañcavassābhisambuddhena hemantānaṃ paṭhame māse dutiye pakkhe dasame divase aḍḍhateyyaporisāya chāyāya puratthābhimukhena nisinnena aḍḍhaterasānaṃ bhikkhusatānaṃ majjhe sudinnaṃ kalandaputtaṃ ārabbha paññatto’’ti, taṃ na yujjati, kasmā? –

其中,『于未施设戒条』,应知此语是就有随说戒条而言。某些老师如此解说:「四巴拉基咖是世尊于证觉后第几年所施设?」等,以此提问,谓其中第一巴拉基咖是世尊证觉后第五年,于韦萨离,在冬季第一个月的第二半月第十日,日影为二又二分之一波利萨时,面朝东方而坐,在八百五十位比库中间,以苏定那咖兰达子为缘而施设。然此说不合理,为何?——

Yasmā dvādasamaṃ vassaṃ, verañjāyaṃ vasi jino;

因为第十二年,胜者住于韦兰嘉;

Tasmiñca suddho saṅghoti, neva pārājikaṃ tadā.

彼时僧团清净,故彼时尚无巴拉基咖。

Therassa sāriputtassa, sikkhāpaññattiyācanā;

长老沙利子请求施设学处;

Tasmiṃ siddhāti siddhāva, garukāpatti no tadā.

于彼时方成立,彼时尚无重罪。

Ovādapātimokkhañca, kiṃ satthā catuvassiko;

教诫巴帝摩卡者,为何世尊于四年时;

Paṭikkhipi kimāṇañca, samattaṃ anujāni so.

制止之,又制止何种命令,而彼允许圆满者。

Ajātasattuṃ nissāya, saṅghabhedamakāsi yaṃ;

依附未生怨,彼所造之僧团分裂;

Devadatto tato saṅgha-bhedo pacchimabodhiyaṃ.

迭瓦达德于最后菩提时,由此而有僧团分裂。

Ārādhayiṃsu maṃ pubbe, bhikkhūti munibhāsitaṃ;

『诸比库曾于前世令我欢喜』,此为牟尼所说;

Suttameva pamāṇaṃ no, sova kālo anappakoti.

唯以经为量准,此乃时间不短之故。

Yaṃ pana vuttaṃ ‘‘atha bhagavā ajjhācāraṃ apassanto pārājikaṃ vā saṅghādisesaṃ vā na paññapesī’’ti, taṃ sakalasikkhāpadaṃ sandhāyāha. Na kevalaṃ sauddesasikkhāpadamattaṃ, tena sauddesānuddesapaññattibhedaṃ sakalaṃ pārājikaṃ sandhāyāhāti vuttaṃ hoti. Kiñcāpi nābhiparāmasanampi kāyasaṃsaggo, tathāpi etaṃ visesaniyamanato, acchandarāgādhippāyato ca visuṃ vuttaṃ. Chandarāgarattasseva hi kāyasaṃsaggo idhādhippeto. Asucipāne pana hatthiniyā tāpasapassāvapānena vālakābyo nāma uppajjati, vālakābyassa vatthu vattabbaṃ. Maṇḍabyassa nābhiyā parāmasaneneva kira. Rūpadassane pana vejjakā āhu –

关于『若有人说：“然而世尊未见违反巴拉基戒者或桑迦地谢萨戒者，便未示现戒律。”』这一点，应当谓之贯含诸种戒律的全戒。此非仅止于俗戒层面，故说以俗戒为纲领所划分差别的诸戒皆以巴拉基戒为总纲。况且，即便未受劝导的身触欲蔽，亦因特殊戒律严肃而被遏制，自欲爱执此身触故被禁制。身触爱欲专注此处为戒摄之所依。至于污秽饮食则泛指用手取食、用舌抵饮、用口尝啜等行为，污染感因摄受而生。污染感需加以管领。至于生理功能方面，有医师言：“倦怠乏力的身体若干时受动摇，依乡村习俗成对相会；谓此为胎育也，因乏力不闻男子之见。”

‘‘Thīnaṃ sandassanā sukkaṃ, kadāci calitovare;

但又有医师说：“倦怠乏力的身体干燥，有时局促、动摇；

Taṃ gāmadhammakaraṇaṃ, dvayasamaṃ saṅgamiya;

这种是乡村习俗成双的相合之事；

Gabbhādīti ayaṃ nayo, thīnaṃ purisadassanāsītyūpaneyya’’.

谓之胎育；此是指男子见妇女而导致身体乏力。”此为解释。

Tathāpyāhu –

对此，他们也说——

‘‘Pupphike edhiyya suddhe, passaṃ narañca itthi taṃ;

“在洁净的花丛间，看那人乃是男子还是女子；

Gabbhañca nayetyutta-miti tasmā kāso itī’’ti.

『引出胎儿』，故称之为『咖索』。

Rājorodho viyāti sīhaḷadīpe ekissā itthiyā tathā ahosi, tasmā kira evaṃ vuttaṃ. Kiñcāpi yāva brahmalokā saddo abbhuggacchi, na taṃ manussānaṃ visayo ahosi tesaṃ rūpaṃ viya. Teneva bhikkhū pucchiṃsu ‘‘kacci no tvaṃ āvuso sudinna anabhirato’’ti.

『如同王宫禁地』——据说在僧伽罗岛，有一位女子亦发生了同样的情况，因此才有此说。尽管声音直达梵天界，然而那并非人间众生所能感知的境界，犹如那些人的色身一样。正因如此，诸比库才问道：『具寿苏定那，你是否对梵行感到不满足？』

§39

39.Kalīti kodho, tassa sāsanaṃ kalisāsanaṃ, kalaho. Gāmadhammanti ettha janapadadhammaṃ janapadavāsīnaṃ siddhiṃ. Attāti cittaṃ, sarīrañca. Asuttantavinibaddhanti vinayasutte anāgataṃ, suttābhidhammesupi anāgataṃ, pāḷivinimuttanti attho. Kusumamālanti nānāguṇaṃ sandhāyāha. Ratanadāmanti atthasampattiṃ sandhāya vadati. Paṭikkhipanādhippāyā bhaddāli viya. Padaniruttibyañjanāni nāmavevacanāneva ‘‘nāmaṃ nāmakammaṃ nāmadheyyaṃ niruttī’’tiādīsu (dha. sa. 1315) viya. Nippariyāyena virati sikkhāpadaṃ nāma. Akusalapakkhe dussīlyaṃ nāma cetanā. Kusalapakkhepi cetanāpariyāyato vibhaṅge ‘‘sikkhāpada’’nti vuttaṃ. Saṅghasuṭṭhutāyāti ettha lokavajjassa paññāpane saṅghasuṭṭhutā hoti pākaṭādīnavato. Paññattivajjassa paññāpane saṅghaphāsutā hoti pākaṭānisaṃsattā. Tattha paṭhamena dummaṅkūnaṃ niggaho, dutiyena pesalānaṃ phāsuvihāro. Paṭhamena samparāyikānaṃ āsavānaṃ paṭighāto, dutiyena diṭṭhadhammikānaṃ. Tathā paṭhamena appasannānaṃ pasādo, dutiyena pasannānaṃ bhiyyobhāvo. ‘‘Pubbe katapuññatāya codiyamānassa bhabbakulaputtassā’’ti vuttattā ‘‘sudinno taṃ kukkuccaṃ vinodetvā arahattaṃ sacchākāsi, teneva pabbajjā anuññātā’’ti vadanti, upaparikkhitabbaṃ. Tathā paṭhamena saddhammaṭṭhiti, dutiyena vinayānuggaho hotīti veditabbo.

『争』者，嗔恨也；其教诫称为『争之教诫』，即争吵。『村法』——此处指世俗之法、国土居民的习俗。『自』者，心与身也。『不系于经藏』——指不见于律藏经句，亦不见于经藏与阿毗达摩藏，意即脱离巴利圣典之外。『花鬘』——言此乃着眼于种种功德而说。『宝串』——言此乃着眼于义利的圆满而说。其意在拒绝，犹如跋德利一般。诸词的语义、字相，皆唯是名称、异名，如『名、名业、名称、语义』等处（法集论第一三一五节）所说。不经转依[Pali: nippariyāya]的离戒，名为学处。在不善一方，名为戒行败坏，即思。在善一方，就思而言，在《分别论》中也称为『学处』。『令僧团妥善』——此处，制定世间罪过的规定，因过患明显而令僧团妥善；制定制戒罪过的规定，因功德明显而令僧团舒适。其中，前者是对难以降伏者的调伏，后者是对持净戒者的安乐住。前者是对来世诸漏的遮止，后者是对现世诸漏的遮止。同样，前者令未净信者生起净信，后者令已净信者增长净信。由于经文说『曾积功德者受到策励，善良的善男子……』，有人主张：『苏定那消除了那追悔之后，证得了阿拉汉果，因此出家才被允许。』此说尚待审查。同样应当了解：前者令正法久住，后者令律得护持。

Apicettha vatthuvītikkame yattha ekantākusalabhāvena, taṃ saṅghasuṭṭhubhāvāya paññattaṃ lokavajjato, yattha paññattijānane eva atthāpatti, na aññadā, taṃ saddhammaṭṭhitiyā vāpi pasāduppādabuddhiyā dhammadesanāpaṭisaṃyuttaṃ, itarañca sekhiyaṃ, idaṃ lokavajjaṃ nāma. Vatthuno paññattiyā vā vītikkamacetanāyābhāvepi paṭikkhittassa karaṇe, kattabbassa akaraṇe vā sati yattha āpattippasaṅgo, taṃ sabbaṃ ṭhapetvā surāpānaṃ paṇṇattivajjanti veditabbaṃ. Āgantukavattaṃ, āvāsika, gamika, anumodana, bhattagga, piṇḍacārika, āraññaka, senāsana , jantāghara, vaccakuṭi, saddhivihārika, upajjhāya, antevāsika, ācariyavattanti etāni aggahitaggahaṇanayena gaṇiyamānāni cuddasa, etāni pana vitthārato dveasīti mahāvattāni nāma honti. Sattahi āpattikkhandhehi saṃvaro saṃvaravinayo paññattisikkhāpadameva. Tattha paññattivinayo samathavinayatthāya samathavinayo saṃvaravinayatthāya saṃvaravinayo pahānavinayatthāyāti yojanā veditabbā. Yaṃ saṅghasuṭṭhu, taṃ saṅghaphāsūti ekamiva vuttaṃ saṅghasuṭṭhutāya sati saṅghaphāsu bhavissatīti dīpanatthaṃ. Pakarīyanti ettha te te payojanavisesasaṅkhātā atthavasāti atthavasaṃ ‘‘pakaraṇa’’nti vuccati. Dasasu padesu ekekaṃ mūlaṃ katvā dasakkhattuṃ yojanāya padasataṃ vuttaṃ. Tattha pacchimassa padassa vasena atthasataṃ purimassa vasena dhammasataṃ atthajotikānaṃ niruttīnaṃ vasena niruttisataṃ, dhammabhūtānaṃ niruttīnaṃ vasena niruttisatanti dve niruttisatāni, atthasate ñāṇasataṃ, dhammasate ñāṇasataṃ dvīsu niruttisatesu dve ñāṇasatānīti cattāri ñāṇasatāni veditabbāni. Ettha saṅghasuṭṭhutāti dhammasaṅghassa suṭṭhubhāvoti attho. ‘‘Atthapadānīti aṭṭhakathā. Dhammapadānīti pāḷī’’ti vuttaṃ kira.

在此，对于违犯事项：凡属纯粹不善性质的，乃为令僧团妥善而制定，属世间罪过；凡仅在知悉制戒之后方有违犯，而非其他情况，则属于令正法久住或令净信生起之意趣，与法义开示相关，及余应学法，此名世间罪过。若于事项或制戒有所违犯，即便没有违犯之思，凡在禁止之事上有所作为、应作之事未作而有犯罪之虞者，除饮酒外，一切皆应了解为制戒罪过。迎客规则、住寺规则、往来规则、随喜规则、斋堂规则、行乞规则、林居规则、卧具规则、浴室规则、厕所规则、同住者规则、依止者规则、挂单者规则、老师规则——此类以未摄入者纳入之方式计算，共十四项；若广说之，则有八十二大规则。以七类罪蕴为防护，即防护调伏，乃即是制戒学处。其中，应了解如下连结：制戒调伏是为止诤调伏，止诤调伏是为防护调伏，防护调伏是为断除调伏。『令僧团妥善』与『令僧团舒适』被说为如同一事，是为了说明：若僧团妥善，则僧团必将舒适。『被做』——此处，那些各别用途中特别被称为义利因由的目的，称为『义利因由』，谓之『事由』。以十词中各一为根本，连结十次，共说了百词。其中，就末词而言有百义，就首词而言有百法，就阐明义理的语义而言有百语义，就成为法的语义而言有百语义，共二百语义；在百义中有百智，在百法中有百智，在二百语义中有二百智，合共四百智，应如是了解。此处『令僧团妥善』，义谓『法僧团之善妥』。据说曾有如下说法：『义句，即注释；法句，即巴利圣典。』

Methunaṃ dhammanti evaṃ bahulanayena laddhanāmakaṃ sakasampayogena, parasampayogena vā attano nimittassa sakamagge vā paramagge vā paranimittassa sakamagge eva pavesapaviṭṭhaṭhituddharaṇesu yaṃ kiñci ekaṃ paṭisādiyanavasena seveyya pārājiko hoti asaṃvāsoti. Keci pana ‘‘pavesādīni cattāri vā tīṇi vā dve vā ekaṃ vā paṭiseveyya, pārājiko hoti. Vuttañhetaṃ ‘so ce pavesanaṃ sādiyati, paviṭṭhaṃ, ṭhitaṃ, uddharaṇaṃ sādiyati, āpatti pārājikassā’tiādī’’ti (pārā. 59) vadanti, tesaṃ matena catūsupi catasso pārājikāpattiyo āpajjati. Teyeva evaṃ vadanti ‘‘āpajjatu methunadhammapārājikāpatti methunadhammapārājikāpattiyā tabbhāgiyā’’ti, ‘‘attano vītikkame pārājikāpattiṃ, saṅghādisesāpattiñca āpajjitvā sikkhaṃ paccakkhāya gahaṭṭhakāle methunādipārājikaṃ āpajjitvā puna pabbajitvā upasampajjitvā ekaṃ saṅghādisesāpattiṃ ekamanekaṃ vā paṭikaritvāva so puggalo yasmā nirāpattiko hoti, tasmā so gahaṭṭhakāle sāpattikovāti antimavatthuṃ ajjhāpannassāpi attheva āpattivuṭṭhānaṃ. Vuṭṭhānadesanāhi pana asujjhanato ‘payoge payoge āpatti pārājikassā’ti na vuttaṃ gaṇanapayojanābhāvato. Kiñcāpi na vuttaṃ, atha kho padabhājane ‘āpatti pārājikassā’ti vacanenāyamattho siddho’’ti yuttiñca vadanti. Yadi evaṃ mātikāyampi ‘‘yo pana bhikkhu methunaṃ dhammaṃ paṭiseveyya pārājika’’nti vattabbaṃ bhaveyya, pārājikassa anavasesavacanampi na yujjeyya. Sabbepi hi āpattikkhandhe bhikkhugaṇanañca anavasesetvā tiṭṭhatīti anavasesavacananti katvā paveseva āpatti, na paviṭṭhādīsu, tamevekaṃ sandhāya ‘‘yassa siyā āpattī’’ti pārājikāpattimpi anto katvā nidānuddese vacanaṃ veditabbaṃ. Tasmā mātikāyaṃ ‘‘pārājika’’nti avatvā ‘‘pārājiko hotī’’ti puggalaniddesavacanaṃ tena sarīrabandhanena upasampadāya abhabbabhāvadīpanatthaṃ. ‘‘Āpatti pārājikassā’’ti padabhājane vacanaṃ antimavatthuṃ ajjhāpannassāpi pārājikassa asaṃvāsassa sato puggalassa atheyyasaṃvāsakabhāvadīpanatthaṃ. Na hi so saṃvāsaṃ sādiyantopi theyyasaṃvāsako hoti, tasmā ‘‘upasampanno bhikkhu’’tveva vuccati. Tenevāha ‘‘asuddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ ajjhāpanno, tañce suddhadiṭṭhi samāno anokāsaṃ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādena dukkaṭassā’’ti (pārā. 389). Anupasampannassa tadabhāvato siddho so ‘‘upasampanno bhikkhu’’tveva vuccatīti. Tena padasodhammaṃ sahaseyyañca na janeti, bhikkhupesuññādiñca janetīti veditabbaṃ. Bhikkhunīnaṃ saṅghādisesesu pana bhikkhusaṅghādisesato vuṭṭhānavidhivisesadassanatthaṃ ‘‘ayampi bhikkhunī…pe… āpannā’’ti (pāci. 679) puggalaniddesaṃ katvāpi pārājikato adhippāyantaradassanatthaṃ ‘‘nissāraṇīyaṃ saṅghādisesa’’nti (pāci. 679) āpattināmaggahaṇañca kataṃ. Ettāvatā sapuggalaniddese dassitādassitāpattidukaṃ vitthāritaṃ hoti. Apuggalaniddesesu sekhiyesu āpattiyā dassanakāraṇaṃ sekhiyānaṃ aṭṭhakathāyameva vuttaṃ. Tadabhāvato itaresu āpattidassanaṃ kataṃ. Apuggalaniddesesupi dassitādassitāpattidukañca vitthāritaṃ hotīti.

『欲法』——如此由多种方式得名，无论以自身结合或他身结合，无论将自身根门纳入自身道或他身道，或将他身根门纳入自身道，凡于进入、已入、停留、拔出四者之中，以受用任意一者的方式行之，则犯巴拉基咖，不共住。然而，有些人主张：『进入等四事，或三事、或二事、或一事，若受用之，则犯巴拉基咖。经文曾说：「若他受用进入、已入、停留、拔出，犯巴拉基咖罪」等（巴拉基咖第五十九节）。』依其见解，四事各各皆犯巴拉基咖罪，四过中犯四次。他们也这样说：『欲法巴拉基咖罪由欲法巴拉基咖罪所属之分而犯。』又说：『一人于自身违犯，犯得巴拉基咖罪及桑喀地谢萨罪，舍戒后，在在家位犯欲法等巴拉基咖，再出家达上，补行一次或多次桑喀地谢萨，该人自此方得无罪；故在家时有罪者，即便于最后罪事亦有出罪之道。然而，由于出罪忏悔不能清净，故不说「一一行为犯巴拉基咖罪」，因为没有计数的必要。虽然未如此说，然而于词分析中，藉由「犯巴拉基咖罪」之语，此义已成立。』他们亦提出合理性的论证。若然如此，在摩得伽中亦应说：『若有比库受用欲法，则犯巴拉基咖』，且巴拉基咖的「无余」之语也将不适当。因为在所有罪蕴中，不计算比库众数而以「无余」之语安立；因此犯罪即在于进入本身，而非在于已入等，仅就此一事而言，『若有人犯此罪』的说法，连同巴拉基咖罪在内，在缘起总说中应如此了解。故此，摩得伽中不说『巴拉基咖』，而说『犯巴拉基咖』，以人称表述之语，是为彰显以该身相续受具足戒者之不堪任性。词句分析中『犯巴拉基咖罪』之语，是为彰显：已犯某一巴拉基咖、处于不共住状态之人，仍是不窃入住者。他即便接受共住，也不是窃入住者，故仍被称为『已具足戒之比库』。因此经文说：『若人犯某一巴拉基咖法，若持净见的他人，未经许可而出于辱骂之意而指责，犯轻蔑语恶作罪』（巴拉基咖第三八九节）。由于非具足戒者不具备此情形，故『已具足戒之比库』一语得成立。由此可知，此语不产生与同法者共行恶行或同床共眠，但产生向比库两舌等情形。至于比库尼众的桑喀地谢萨，为显示出罪方式与比库桑喀地谢萨的差异，以人称表述说：『此比库尼……亦犯……』（巴吉帝亚第六七九节）；又为显示与巴拉基咖意趣不同，亦列举罪名：『驱摈，桑喀地谢萨』（巴吉帝亚第六七九节）。至此，有人称表述中，已详述显示与未显示罪过之一对。无人称表述的应学法中，显示违犯之理由，见于应学法的注疏中。由于其他各处不具备此因由，故另行显示违犯。无人称表述中，显示与未显示违犯之一对，亦得详述。

Paṭhamapaññattikathāvaṇṇanā niṭṭhitā. · 初制定说解释完毕。

Sudinnabhāṇavāraṃ niṭṭhitaṃ. · 苏定那品完毕。

Makkaṭīvatthukathāvaṇṇanā母猴事缘说解释

§40-1

40-1. Dutiyapaññattiyaṃ ‘‘idha mallā yujjhantī’’tiādīsu viya paṭisevatīti vattamānavacanaṃ pacurapaṭisevanavasena vuttaṃ, ‘‘tañca kho manussitthiyā, no tiracchānagatāyā’’ti paripuṇṇatthampi paṭhamaṃ paññattiṃ attano micchāgāhena vā lesaoḍḍanatthāya vā evamāha. Paripuṇṇatthataṃyeva niyametuṃ ‘‘nanu āvuso tatheva taṃ hotī’’ti vuttaṃ, teneva makkaṭīvatthu vinītavatthūsu pakkhittaṃ avisesattā, tathā vajjiputtakavatthu. Vicāraṇā panettha tatiyapaññattiyaṃ āvi bhavissati. ‘‘Nanu, āvuso, bhagavatā anekapariyāyenā’’tiādi na kevalaṃ sauddesasikkhāpadeneva siddhaṃ, ‘‘tiracchānagatādīsupi pārājika’’nti anuddesasikkhāpadenapi siddhanti dassanatthaṃ vuttaṃ. Atha vā yadi sauddesasikkhāpadaṃ sāvasesanti paññapesi, iminā anuddesasikkhāpadenāpi kiṃ na siddhanti dassanatthaṃ vuttaṃ. ‘‘Tena hi, bhikkhave, bhikkhūnaṃ sikkhāpadaṃ paññapessāmī’’ti tadeva sikkhāpadaṃ paṭhamapaññattameva lesatthikānaṃ alesokāsaṃ katvā āmeḍitatthaṃ katvā paññapessāmīti attho. Aññathā ‘‘aññavādake vihesake pācittiya’’ntiādīsu (pāci. 101) viya vatthudvayena āpattidvayaṃ āpajjati, na cāpajjati, so evattho aññenāpi vacanena suppakāsito, suparibyattakaraṇatthena daḷhataro katoti adhippāyo. Tatiyapaññattiyampi aññesu ca evaṃ visuddho.

40-1. 关于第二制戒，如『此处马喇人互相争斗』等例中所用的现在时语式，是以频繁受习的意义而说的。『且唯与人女，非旁生』一语，也是为了使第一条戒文的圆满之义更为彰显——为使自己的误解得以掩护、或为设置遁词陷阱之故，才如此说。为了规定其义确为圆满之义，才说：『具寿啊，难道不就是如此吗？』正因此故，母猴一事被归入已裁决案例中，因为并无差别；鞋只子一事亦同此理。至于此处的审察，将在第三制戒中显现。『具寿啊，世尊岂非以多种方式……』等语，并非仅以有总说的学处来成立，而是为了显示『对旁生等亦犯巴拉基咖』，亦能以无总说的学处来成立。又或者，若认为有总说的学处是有余之制，则以此无总说的学处，何以不能成立？此亦为宣示之意。『如是，比库们，我将为比库们制定学处』——其义为：将重申并宣示那同一学处，亦即最初所制之戒，以为那些寻找遁词者断绝遁词余地之故。否则，如『对诡辩者、对搅扰者犯巴吉帝亚』等（巴吉帝亚第一○一条）那般，以两种事项而犯两种罪，或不犯——此义已由另一表达方式充分阐明，是为使义理更加清晰、表述更加完备而更加巩固之意。第三制戒乃至其余各条，亦以此方式而清净无误。

Yassa sacittakapakkhetiādimhi pana gaṇṭhipadanayo tāva paṭhamaṃ vuccati, sacittakapakkheti surāpānādiacittake sandhāya vuttaṃ. Sacittakesu pana yaṃ ekantamakusaleneva samuṭṭhāpitañca. Ubhayaṃ lokavajjaṃ nāma. Surāpānasmiñhi ‘‘surā’’ti vā ‘‘pātuṃ na vaṭṭatī’’ti vā jānitvā pivane akusalameva, tathā bhikkhunīnaṃ gandhavaṇṇakatthāya lepane, bhesajjatthāya lepane adosattā ‘‘avicāraṇīya’’nti ettakaṃ vuttaṃ. Tattha na vaṭṭatīti ‘‘jānitvā’’ti vuttavacanaṃ na yujjati paṇṇattivajjassāpi lokavajjabhāvappasaṅgato. Imaṃ aniṭṭhappasaṅgaṃ pariharitukāmatāya vajirabuddhittherassa gaṇṭhipade vuttaṃ ‘‘idha sacittakanti ca acittakanti ca vicāraṇā vatthuvijānaneyeva hoti, na paññattivijānane. Yadi paññattivijānane hoti, sabbasikkhāpadāni lokavajjāneva siyuṃ, na ca sabbasikkhāpadāni lokavajjāni , tasmā vatthuvijānaneyeva hotī’’ti, idaṃ yujjati. Kasmā? Yasmā sekhiyesu paññattijānanameva pamāṇaṃ, na vatthumattajānananti, yaṃ pana tattheva vuttaṃ ‘‘pasuttassa mukhe koci suraṃ pakkhipeyya, anto ce paviseyya, āpatti, tattha yathā bhikkhuniyā adhakkhakaṃ ubbhajāṇumaṇḍalaṃ parassa āmasanādikāle kāyaṃ acāletvā citteneva sādiyantiyā āpatti ‘kiriyāva hotī’ti vuttā yebhuyyena kiriyasambhavato, tathā ayampi tadā kiriyāva hotī’’ti, taṃ suvicāritaṃ anekantākusalabhāvasādhanato. Surāpānāpattiyā ekantākusalatā pana majjasaññinopi sakiṃ payogena pivato hotīti katvā vuttā.

关于「有心品」等词的结解释义，首先说明：「有心品」是针对饮酒等无心品而说的。在有心品中，凡是纯粹由不善所生起者，以及两者（有心与无心）皆属世间过失。在饮酒一事上，知道「这是酒」或「不应饮用」而饮者，纯属不善；同样地，为比库尼涂抹香料、染料之用而涂抹，因无过失，故为「无需审察」——以上所说仅此而已。其中，「不应」一词与「知道」一词不相符合，因为这样会导致制戒过失也成为世间过失。为了避免此一不当推论，瓦基拉布迪长老在结解中说：「在此，有心与无心的审察，只在于了知事境，而非了知制戒。若是了知制戒，则一切学处皆应成为世间过失；然而并非一切学处皆为世间过失，因此只在于了知事境。」此说合理。为何？因为在应学法中，了知制戒本身才是量度，而非仅了知事境。然而，同处所说：「若有人将酒倒入熟睡者口中，若已进入，则犯罪；此处如同比库尼在他人触摸腋下至膝盖之间身体时，不移动身体而仅以心随顺，所说『此乃行为』，因多数情况下行为可以成立，此处亦同，彼时亦为行为。」此说经过充分审察，因为它能证明并非纯粹不善。至于饮酒之罪纯属不善，则是基于即便以为是酒而一次性饮用者亦然而说。

Ayaṃ panettha attho – sikkhāpadasīsena āpattiṃ gahetvā yassa sikkhāpadassa sacittakassa cittaṃ akusalameva hoti, taṃ lokavajjaṃ. Sacittakācittakasaṅkhātassa acittakassa ca sacittakapakkhe cittaṃ akusalameva hoti, tampi surāpānādi lokavajjanti imamatthaṃ sampiṇḍetvā ‘‘yassa sacittakapakkhe cittaṃ akusalameva hoti, taṃ lokavajja’’nti vuttaṃ. Sacittakapakkheti hi idaṃ vacanaṃ acittakaṃ sandhāyāha. Na hi ekaṃsato sacittakassa sacittakapakkheti visesane payojanaṃ atthi. Yasmā panettha paṇṇattivajjassa paññattijānanacittena sacittakapakkhe cittaṃ akusalameva, vatthujānanacittena sacittakapakkhe cittaṃ siyā kusalaṃ siyā akusalaṃ siyā abyākataṃ, tasmā ‘‘tassa sacittakapakkhe cittaṃ akusalamevā’’ti na vuccatīti ‘‘sesaṃ paṇṇattivajja’’nti vuttaṃ. Adhimāne vītikkamābhāvā, supinante abbohārikattā supinante vijjamānāpi vītikkamachāyā abbohārikabhāvenāti vuttaṃ hoti. Idaṃ pana vacanaṃ daḷhīkammasithilakaraṇappayojanattā ca vuttaṃ, tena yaṃ vuttaṃ bāhiranidānakathādhikāre ‘‘daḷhīkammasithilakaraṇappayojanāti yebhuyyatāya vutta’’ntiādi, taṃ suvuttamevāti veditabbaṃ.

此处的含义是：以学处为首而取罪，凡有心学处之心纯属不善者，即为世间过失。有心与无心所摄之无心品，在有心品中其心亦纯属不善，此即饮酒等亦为世间过失——将此义归纳为「凡有心品中其心纯属不善者，即为世间过失」而说。「有心品」此语，是针对无心品而说的。因为对于纯粹有心者，以「有心品」加以限定，并无实际用处。然而，在此处，制戒过失以了知制戒之心而言，在有心品中其心纯属不善；以了知事境之心而言，在有心品中其心可能是善、不善或无记，因此不能说「其有心品中之心纯属不善」，故说「其余为制戒过失」。由于慢过中无违犯，在梦中因无效力，故梦中虽有违犯之影，亦因无效力而说。此语之所以说，是为了强化坚固业与松弛业的目的；因此，在外缘因缘论述处所说「强化坚固业与松弛业之目的，是就多数情况而说」等，应知此说甚为恰当。

Makkaṭīvatthukathāvaṇṇanā niṭṭhitā. · 母猴事论注释结束。

Vajjiputtakavatthuvaṇṇanā瓦基子事注释。

§43-4

43-4. Vajjīsu janapadesu vasantā vajjino nāma, tesaṃ puttā. Yāvadatthanti yāvatā attho adhippāyoti vuttaṃ hoti, tattha yaṃ vuttaṃ ‘‘sikkhaṃ appaccakkhāya dubbalyaṃanāvikatvā’’ti, taṃ kāmaṃ sikkhāpaccakkhāne, tadekaṭṭhe ca dubbalyāvikaraṇe paññatte sati yujjati, na aññathā. Tathāpi idāni paññapetabbaṃ upādāya vuttaṃ, kathañhi nāma chabbaggiyā bhikkhū atirekacīvaraṃ dhāressanti (pārā. 459), āḷavakā bhikkhū kuṭiyo kārāpenti appamāṇikāyo (pārā. 342), bhikkhuniyo dve vassāni chasu dhammesu asikkhitasikkhaṃ sikkhamānaṃ vuṭṭhāpenti (pāci. 1077), saṅghena asammataṃ vuṭṭhāpentītiādi (pāci. 1084) viya daṭṭhabbaṃ. Na hi tato pubbe adhiṭṭhānaṃ vikappanaṃ vā anuññātaṃ. Yadabhāvā atirekacīvaranti vadeyya, pamāṇaṃ vā na paññattaṃ, yadabhāvā appamāṇikāyoti vadeyya, evaṃsampadamidaṃ daṭṭhabbaṃ. ‘‘Ullumpatu maṃ, bhante, saṅgho anukampaṃ upādāyā’’ti (mahāva. 71, 126) upasampadaṃ yācitvā upasampannena upasampannasamanantarameva ‘‘upasampannena bhikkhunā methuno dhammo na paṭisevitabbo, asakyaputtiyo’’ti (mahāva. 129) ca paññattena assamaṇādibhāvaṃ upagantukāmena nanu paṭhamaṃ ajjhupagatā sikkhā paccakkhātabbā, tattha dubbalyaṃ vā āvikātabbaṃ siyā, te pana ‘‘sikkhaṃ appaccakkhāya dubbalyaṃ anāvikatvā methunaṃ dhammaṃ paṭiseviṃsū’’ti anupaññattiyā okāsakaraṇatthaṃ vā taṃ vuttanti veditabbaṃ. ‘‘So āgato na upasampādetabbo’’ti kiñcāpi ettheva vuttaṃ, tathāpi itaresupi pārājikesu yathāsambhavaṃ veditabbaṃ. Na hi sikkhaṃ appaccakkhāya dubbalyaṃ anāvikatvā yo pārājikavatthuṃ adinnaṃ theyyasaṅkhātaṃ ādiyati, manussaviggahaṃ vā jīvitā voropeti, paṭivijānantassa uttarimanussadhammaṃ vā ullapati, so āgato na upasampādetabbo. Anupaññatti hi daḷhīkammasithilakammakaraṇappayojanā. Sā hi yassa pārājikaṃ hoti aññā vā āpatti, tassa niyamadassanappayojanātilakkhaṇānupaññattikattā. Evañhi ante avatvā ādimhi vuttā ‘‘gāmā vā araññā vā’’ti (pārā. 91) anupaññatti viya. Paripuṇṇe panetasmiṃ sikkhāpade –

住在跋耆国土者称为跋耆人，其子即跋耆子。「随所需」意为「至所需之量、所意趣之处」。其中所说「不舍戒、不表露软弱」，若是在舍戒时，以及与之同义的表露软弱时制定，则合理，否则不然。即便如此，此处是就当时应制定者而说。试想，六群比库受持多余衣（《巴拉基咖》459），阿拉维比库建造无量度的小屋（《巴拉基咖》342），比库尼令两年内未在六法中受学的在学尼达上（《巴吉帝亚》1077），令未经僧团认可者达上（《巴吉帝亚》1084）等，皆应如此理解。因为在此之前，并未允许受持或分配。由于彼之不存在而说「多余衣」，或未制定量度，由于彼之不存在而说「无量度」，此事应如此理解。以「请尊者，僧团以慈悲摄受，令我达上」（《大品》71、126）请求达上，达上后立即以「已达上之比库不应行淫法，非释子」（《大品》129）所制定，欲趋入非沙门等状态者，岂非应先舍弃所受之戒，或应表露软弱？然而，彼等「不舍戒、不表露软弱而行淫法」，应知此乃为附随制戒提供机会而说。「彼来者不应令达上」，虽在此处已说，然而在其余巴拉基咖中，亦应随宜理解。因为不舍戒、不表露软弱，而取未给予之物视为盗窃者，或夺取人身之命者，或向自称者宣说超人法者，彼来者不应令达上。附随制戒之目的在于强化坚固业与松弛业。其特征在于：对于犯巴拉基咖或其他罪者，以显示规定为目的而制附随制戒。如此，末尾未说而在开头所说「无论在村落或林野」（《巴拉基咖》91）之附随制戒亦然。此学处圆满时——

‘‘Nidānā mātikābhedo, vibhaṅgo taṃniyāmako;

「因缘与本母之分，振分为其规定者；

Tato āpattiyā bhedo, anāpatti tadaññathā’’ti. –

其后罪之分，无罪则为其他。」

Ayaṃ nayo veditabbo. Tattha sudinnavatthu makkaṭivatthu vajjiputtakavatthu cāti tippabhedaṃ vatthu imassa sikkhāpadassa nidānaṃ nāma, tato nidānā ‘‘yo pana, bhikkhu, bhikkhūnaṃ sikkhāsājīvasamāpanno…pe… asaṃvāso’’ti imissā mātikāya bhedo jāto. Tattha hi ‘‘antamaso tiracchānagatāyā’’ti itthiliṅgavacanena ‘‘saccaṃ, āvuso, bhagavatā sikkhāpadaṃ paññattaṃ, tañca kho itthiyā no purise no paṇḍake no ubhatobyañjanake cā’’ti makkaṭipārājiko viya aññopi lesaṃ oḍḍetuṃ sakkoti, tasmā tādisassa alesokāsassa dassanatthaṃ idaṃ vuccati. Makkaṭivatthusaṅkhātā nidānā ‘‘antamaso tiracchānagatāyapī’’ti mātikāvacanabhedo na itthiyā eva methunasiddhidassanato kato, tasmā vibhaṅgo taṃniyāmako tassā mātikāya adhippetatthaniyāmako vibhaṅgo. Vibhaṅge hi ‘‘tisso itthiyo. Tayo ubhatobyañjanakā. Tayo paṇḍakā. Tayo purisā. Manussitthiyā tayo magge…pe… tiracchānagatapurisassa dve magge’’tiādinā (pārā. 56) nayena sabbalesokāsaṃ pidahitvā niyamo kato.

此义应如此理解。其中，苏定那事、母猴事、跋耆子事，此三种事，即为此学处之因缘；由此因缘，「若有比库，具足比库之学与生活……乃至……不共住」，此本母由此而分。其中，「乃至畜生」以女性语言说，「确实，友，世尊制定了学处，然而是针对女性，非针对男性、般哒咖、两性人」，如母猴巴拉基咖一般，他人亦能找到漏洞，因此为了显示此类无漏洞之处，故作此说。以母猴事为因缘，「乃至畜生亦然」之本母语言之分，并非仅为显示女性淫事成立而作，因此振分为其规定者——振分即为规定该本母所意趣之义的振分。在振分中，以「三种女性、三种两性人、三种般哒咖、三种男性、人女之三道……乃至畜生男之二道」（《巴拉基咖》56）等方式，封闭一切漏洞之处而作规定。

Etthāha – yadi evaṃ sādhāraṇasikkhāpadavasena vā liṅgaparivattanavasena vā na kevalaṃ bhikkhūnaṃ, bhikkhunīnampi ‘‘sikkhāsājīvasamāpanno’’ti vibhaṅge vattabbaṃ siyā. Tadavacanena bhikkhunī purisaliṅgapātubhāvena bhikkhubhāve ṭhitā evaṃ vadeyya ‘‘nāhaṃ upasampadakāle bhikkhūnaṃ sikkhāsājīvasamāpannā, tasmā na appaccakkhātasikkhāpi methunadhammena pārājikā homī’’ti? Vuccate – tathā na vattabbaṃ aniṭṭhappasaṅgato. Bhikkhunīnampi ‘‘sikkhāsājīvasamāpanno’’ti vutte bhikkhunīnampi sikkhāpaccakkhānaṃ atthīti āpajjati, tañcāniṭṭhaṃ. Idaṃ aparaṃ aniṭṭhappasaṅgoti ‘‘sabbasikkhāpadāni sādhāraṇāneva, nāsādhāraṇānī’’ti. Apicāyaṃ bhikkhūnaṃ sikkhāsājīvasamāpannovāti dassanatthaṃ ‘‘anujānāmi, bhikkhave, taṃyeva upajjha’’ntiādi (pārā. 69) vuttaṃ, apica yo tathā lesaṃ oḍḍetvā methunaṃ dhammaṃ paṭisevanto vajjiputtakā viya pārājiko hoti. Te hi ‘‘bhikkhūnaṃ sikkhāsājīvasamāpanno’’ti vacanābhāve sati ‘‘āpattiṃ tumhe, bhikkhave, āpannā pārājika’’nti vuttā bhagavatā. Ettha pana ‘‘bhikkhave’’ti vuttattā keci bhikkhuliṅge ṭhitā, ‘‘idāni cepi mayaṃ, bhante ānanda, labheyyāma bhagavato santike pabbajjaṃ labheyyāma upasampada’’nti vuttattā keci vibbhantāti veditabbā. Tato āpattiyā bhedoti tato vibhaṅgato ‘‘akkhāyite sarīre pārājikaṃ, yebhuyyena khāyite thullaccaya’’ntiādi āpattiyā bhedo hoti. Anāpatti tadaññathāti tato eva vibhaṅgato yenākārena āpatti vuttā, tato aññenākārena anāpattibhedova hoti. ‘‘Sādiyati āpatti pārājikassa, na sādiyati anāpattī’’ti hi vibhaṅge asati na paññāyati. Ettāvatā samāsato gāthāttho vutto hoti. Ettha ca pana –

此处有人提问：若如此，则无论是依共通学处之故，还是依变换形相之故，不仅对比库，对比库尼而言，在分析中也应当说「具足学与活命」。然而，若不作此说，则一位比库尼因显现男性形相而住于比库身份，她可能如此主张：「我在受达上之时，并非具足比库们的学与活命，因此即便未舍弃学处，我也不因淫法而成为巴拉基咖。」对此回答如下：不应如此说，因为会导致不欲之结论。若对比库尼也说「具足学与活命」，则随之而来的是比库尼也有舍弃学处之事，而此乃不欲之结论。另一个不欲之结论是：「一切学处皆为共通，并无非共通者。」再者，为了显示此乃比库们具足学与活命，故说「诸比库，我允许以同一位依止师……」等语（见《巴拉基咖》第六十九节），又，凡以此借口行欺骗、行淫法者，如跋耆子等，即成巴拉基咖。彼等在「具足比库们的学与活命」之说尚未确立之时，被世尊告知：「诸比库，汝等已犯巴拉基咖罪。」此处说「诸比库」，是因为其中一些人仍住于比库形相；而说「大德阿难，若我们现在能于世尊处得出家、得达上」，则是因为其中一些人已还俗，应如是了知。「由此而有罪之分别」——即由此分析中，「身体未被啃食者犯巴拉基咖，大体上已被啃食者犯土喇吒亚」等，由此而有罪之分别。「无罪则以其他方式」——同样由此分析，凡说明犯罪之情形，以其他情形则仅有无罪之分别。「同意者犯巴拉基咖罪，不同意者无罪」——若分析中无此说，则无从辨别。至此，偈颂之义已简略说明完毕。关于此处——

‘‘Nidānamātikābhedo, vibhaṅgassa payojanaṃ;

「因缘、摩得勒伽之分别，分析之用途；

Anāpattipakāro ca, paṭhamo nippayojano’’ti. –

无罪之情形，以及第一条无用途之说。」——

Imaṃ nayaṃ dassetvāva sabbasikkhāpadānaṃ attho pakāsitabbo. Kathaṃ? Bhagavatā pana yenākārena yaṃ sikkhāpadaṃ paññāpitaṃ, tassa ākārassa samatthaṃ vā asamatthaṃ vāti duvidhaṃ nidānaṃ, ayaṃ nidānabhedo. Mātikāpi nidānāpekkhā nidānānapekkhāti duvidhā. Tattha catutthapārājikādisikkhāpadāni nidānāpekkhāni. Na hi vaggumudātīriyā bhikkhū sayameva attano attano asantaṃ uttarimanussadhammaṃ musāvādalakkhaṇaṃ pāpetvā bhāsiṃsu. Aññamaññassa hi te uttarimanussadhammassa gihīnaṃ vaṇṇaṃ bhāsiṃsu, na ca tāvatā pārājikavatthu hoti. Tattha tena lesena bhagavā taṃ vatthuṃ nidānaṃ katvā pārājikaṃ paññapesi, tena vuttaṃ ‘‘nidānāpekkha’’nti. Iminā nayena nidānāpekkhāni ñatvā tabbiparītāni sikkhāpadāni nidānānapekkhānīti veditabbāni, ayaṃ mātikābhedo.

示明此义理之后，应阐明一切学处之义。如何阐明？世尊以何种情形制定某一学处，其情形或充分或不充分，此为两种因缘，此即因缘之分别。摩得勒伽亦有两种：依赖因缘者与不依赖因缘者。其中，第四巴拉基咖等学处属依赖因缘者。盖跋耆子等比库并非自行以妄语相，向他人宣说自身所无之超人法。彼等乃是互相称赞各自超人法之殊胜于在家人，而此尚不构成巴拉基咖之事缘。世尊即以此借口，以该事缘为因缘，制定巴拉基咖，故说「依赖因缘」。依此方式了知依赖因缘之学处后，与之相反者即应了知为不依赖因缘之学处，此即摩得勒伽之分别。

Nānappakārato mūlāpattippahonakavatthupayogacittaniyāmadassanavasena mātikāya vibhajanabhāvadīpanatthaṃ tesaṃ appahonakatāya vā tadaññataravekallatāya vā vītikkame sati āpattibhedadassanatthaṃ, asati anāpattidassanatthañcāti sabbattha tayo atthavase paṭicca mātikāya vibhajanaṃ vibhaṅgo ārabhīyatīti veditabbo. Ettha pana ‘‘bhikkhakoti bhikkhu, bhikkhācariyaṃ ajjhupagatoti bhikkhu, bhinnapaṭadharoti bhikkhū’’ti kevalaṃ byañjanatthadīpanavasena pavatto vā, ‘‘samaññāya bhikkhū’’ti bhikkhubhāvasambhavaṃ anapekkhitvāpi kevalaṃ bhikkhu nāma pavattiṭṭhānadīpanavasena pavatto vā, ‘‘ehi bhikkhūti bhikkhu, saraṇagamanehi upasampannoti bhikkhu, ñatticatutthena kammena upasampannoti bhikkhū’’ti upasampadānantarenāpi bhikkhubhāvasiddhidīpanavasena pavatto vā, ‘‘bhadro bhikkhu, sāro bhikkhu, sekkho bhikkhu, asekkho bhikkhū’’ti bhikkhukaraṇehi dhammehi samannāgatabhikkhudīpanavasena pavatto vā vibhaṅgo ajjhupekkhito sabbasāmaññapadattā, tathā aññabhāgiyasikkhāpadādīsu sadvāravasena, adhikaraṇadassanādivasena pavatto ca ajjhupekkhito itarattha tadabhāvatoti veditabbo.

为了通过显示各种不同的根本罪、充分事缘、作用、心之决定，来阐明摩得勒伽对各学处之分析性质；又为了在事缘不充分或其中某一要素欠缺而有违犯时，显示罪之分别；以及在无此情形时显示无罪——应了知，正是基于这三种义理，处处皆开始以摩得勒伽进行分析，此即分析。此处，「乞食者是比库，趋向乞食行者是比库，着破碎衣者是比库」——此乃仅就字义阐释而展开者；「名义上之比库」——此乃不顾及比库身份之成立，仅就「比库」名称之施用处而展开者；「来吧比库，是比库；以归依而受达上者是比库；以白四甘马而受达上者是比库」——此乃就达上之后比库身份之成立而展开者；「善比库、实质比库、有学比库、无学比库」——此乃就具足使人成为比库之诸法的比库而展开者。此等分析因属一切共通名称，故皆被涵盖其中；同样，在其他类别学处等中，依门之方式、依显示诤事等方式而展开者，亦因在其他处无此内容而被涵盖，应如是了知。

Tattha tisso itthiyotiādi vatthuniyamadassanavasena pavatto, manussitthiyā tayo magge methunaṃ dhammaṃ paṭisevantassa āpatti pārājikassātiādi payoganiyamadassanavasena pavatto, bhikkhussa sevanacittaṃ upaṭṭhitetiādi cittaniyamadassanavasena pavatto, sādiyati āpatti pārājikassa, na sādiyati anāpattītiādi vatthupayoganiyame sati cittaniyamabhāvābhāvavasena āpattānāpattidassanatthaṃ pavatto, mataṃ yebhuyyena khāyitaṃ āpatti thullaccayassātiādi vatthussa appahonakatāya vītikkame āpattibhedadassanatthaṃ pavatto, na sādiyati anāpattīti cittaniyamavekalyena vītikkamābhāvā anāpattidassanatthaṃ pavattoti. Evaṃ itaresupi sikkhāpadesu yathāsambhavanayo ayanti payojano vibhaṅgo.

其中，「三种女人」等——此乃就显示事缘之决定而展开者；「对人女之三道行淫法者犯巴拉基咖罪」等——此乃就显示作用之决定而展开者；「比库生起行淫之心」等——此乃就显示心之决定而展开者；「同意者犯巴拉基咖罪，不同意者无罪」等——此乃在事缘与作用之决定具足时，就心之决定有无而显示犯罪与无罪而展开者；「死亡而大体上已被啃食者犯土喇吒亚罪」等——此乃就事缘不充分而有违犯时显示罪之分别而展开者；「不同意者无罪」——此乃因心之决定欠缺而无违犯，就显示无罪而展开者。如此，在其余学处中，亦应依各自相应之方式了知此即分析之用途。

Anāpattivāro pana mūlāpattito, tadaññekadesato, sabbāpattito ca anāpattidīpanavasena tividho. Tattha yo paṭhamo, so vibhaṅgo viya tayo atthavase paṭicca pavatto. Katame tayo? Mātikāpadānaṃ sātthakaniratthakānaṃ tadaññathā uddharaṇānuddharaṇavasena sappayojananippayojanabhāvadīpanatthaṃ, tadaññathā paṭipattikkamadassanatthaṃ, āpattippahonakaṭṭhānepi vissajjanatthañcāti. Kathaṃ? Eḷakalomasikkhāpade ‘‘bhikkhuno paneva addhānamaggappaṭipannassa eḷakalomāni uppajjeyyuṃ, ākaṅkhamānena bhikkhunā paṭiggahetabbānī’’ti (pārā. 572) etāni kevalaṃ vatthumattadīpanapadānīti niratthakāni nāma, tesaṃ anāpatti. ‘‘Addhānamaggaṃ appaṭipannassa uppanne eḷakalome anāpatti, ākaṅkhamānena paṭiggahite’’tiādinā nayena tadaññathā anuddharaṇena nippayojanabhāvo dīpito hoti, yadidaṃ mātikāyaṃ ‘‘methunaṃ dhammaṃ paṭiseveyyā’’ti, idaṃ sātthakaṃ. Tassa sappayojanabhāvadīpanatthaṃ ‘‘anāpatti ajānantassa asādiyantassā’’ti vuttaṃ. Yasmā jānanasādiyanabhāvena āpatti, asevantassa anāpatti, tasmā vuttaṃ mātikāyaṃ ‘‘yo pana bhikkhu methunaṃ dhammaṃ paṭiseveyya, pārājiko hoti asaṃvāso’’ti adhippāyo. ‘‘Parapariggahitaṃ parapariggahitasaññitā garuparikkhāro theyyacittaṃ avaharaṇa’’nti vuttānaṃ pañcannampi aṅgānaṃ pāripūriyā petatiracchānagatapariggahite āpattippahonakaṭṭhānepi vissajjanatthaṃ ‘‘anāpatti petapariggahite’’tiādi (kaṅkhā. aṭṭha. dutiyapārājikavaṇṇanā) vuttaṃ. Anāpatti imaṃ jāna, imaṃ dehi, imaṃ āhara, iminā attho, imaṃ kappiyaṃ karohīti bhaṇatītiādi pana tadaññathā paṭipattikkamadassanatthaṃ vuttanti veditabbaṃ. Ettāvatā ‘‘nidānamātikābhedo’’tiādinā vuttagāthāya attho pakāsito hoti.

不善犯过的障碍，根本上的犯戒；并且因多种原因，称为普遍犯戒。这中间，第一者如同细分的三种义理，依此展开。何等三者？是律藏篇章中所谓、有义与无义之分的种种举例，显明伴随与非伴随二者之分别，为了表现修行与正见之目的，亦为了摄伏犯戒之境界，应了这义。如何？如细末摩萨戒中言：「比库若从事淫戒中途，发出体毛者，当由比库主动接受。」这等仅显物质现象的用语，为无意义者，故不算犯戒。又言：「中途未守淫戒时出毛，不犯戒，若经比库同意，方才犯戒。」依此理说，举例说“应当奉行性爱戒”为有义。其显明伴随之义，是说“不知戒不善，未能调伏者为无犯戒”。由于知戒调伏者为犯戒，不调伏者虽行，也不犯戒，故律藏篇章有言：“若比库奉行性爱戒，即犯巴拉基戒，失去圣侣。”又言五根众体互受牵制，如尸鬼侵担，是触犯犯戒障碍的清净之理，为忏悔之用。以“知是犯戒者，为知，是摄，是受等”而论，为了示现修持与正见目的而说，须知此义。至此，包含“因缘集种别”等诗句，则此理义已阐明清楚。

Ettha paṭhamapaññatti tāva paṭhamabodhiṃ atikkamitvā paññattattā, āyasmato sudinnassa aṭṭhavassikakāle paññattattā ca rattaññumahattaṃ pattakāle paññattā. Dutiyaanupaññatti bāhusaccamahattaṃ pattakāle uppannā. So hāyasmā makkaṭipārājiko yathā mātugāmapaṭisaṃyuttesu sikkhāpadesu tiracchānagatitthī anadhippetā, tathā idhāpīti saññāya ‘‘saccaṃ, āvuso, bhagavatā sikkhāpadaṃ paññattaṃ, tañca kho manussitthiyā, no tiracchānagatitthiyā’’ti āha. Tatiyānupaññatti lābhaggamahattaṃ pattakāle uppannā. Te hi vajjiputtakā lābhaggamahattaṃ pattā hutvā yāvadatthaṃ bhuñjitvā nhāyitvā varasayanesu sayitvā tatiyānupaññattiyā vatthuṃ uppādesuṃ, te ca vepullamahattaṃ patte saṅghe uppannā, sayañca vepullamahattaṃ pattāti ‘‘vepullamahattampettha labbhatī’’ti vuttaṃ. Idaṃ paṭhamapārājikasikkhāpadaṃ tividhampi vatthuṃ upādāya catubbidhampi taṃ kālaṃ patvā paññattanti veditabbaṃ.

此处所说第一例，乃是超越初学启蒙，尊者苏定那八年期间，因慧所领会，于大果实时已达。第二更深一点，是在大果实时产生多言广博。尊敬者马迦巴拉基犯有淫戒，与妇村戒合，与邪见不同，因此此处以此见为“确实，朋友，佛所制定戒法，是人类规矩，非邪见所拥有”。第三例，是在利益增广时得，于群用吉祥大果时得。此时，戒弟子等得吉祥增广，享福沐浴，卧于上优床，在大果时得教法，为戒弟子在会中出现。在此，曰“所得大果之时，即得在此处大果”，此即是第三例。依此所说第一巴拉基戒的三方面起因，经过四时，乃称为戒法。

Tattha yo panāti anavasesapariyādānapadaṃ. Bhikkhūti tassa atippasaṅganiyamapadaṃ. Bhikkhūnaṃ sikkhāsājīvasamāpannoti tassa visesanavacanaṃ. Na hi sabbopi bhikkhunāmako yā bhagavatā yāya kāyaci upasampadāya upasampannabhikkhūnaṃ heṭṭhimaparicchedena sikkhitabbasikkhā vihitā, ‘‘ettha saha jīvantī’’ti yo ca ājīvo vutto, taṃ ubhayaṃ samāpannova hoti. Kadā pana samāpanno ahosi? Yāya kāyaci upasampadāya upasampannasamanantarameva tadubhayaṃ jānantopi ajānantopi tadajjhupagatattā samāpanno nāma hoti. Saha jīvantīti yāva sikkhaṃ na paccakkhāti, pārājikabhāvañca na pāpuṇāti, yaṃ pana vuttaṃ andhakaṭṭhakathāyaṃ ‘‘sikkhaṃ paripūrento sikkhāsamāpanno sājīvaṃ avītikkamanto sājīvasamāpanno hotī’’ti, taṃ ukkaṭṭhaparicchedavasena vuttaṃ. Na hi sikkhaṃ aparipūrento kāmavitakkādibahulo vā ekaccaṃ sāvasesaṃ sājīvaṃ vītikkamanto vā sikkhāsājīvasamāpanno nāma na hoti. Ukkaṭṭhaparicchedena pana catukkaṃ labbhati atthi bhikkhu sikkhāsamāpanno sīlāni paccavekkhanto na sājīvasamāpanno acittakaṃ sikkhāpadaṃ vītikkamanto, atthi na sikkhāsamāpanno kāmavitakkādibahulo sājīvasamāpanno nirāpattiko, atthi na sikkhāsamāpanno na ca sājīvasamāpanno anavasesaṃ āpattiṃ āpanno, atthi sikkhāsamāpanno ca sājīvasamāpanno ca sikkhaṃ paripūrento sājīvañca avītikkamanto, ayameva catuttho bhikkhu ukkaṭṭho idha adhippeto siyā. Na hi bhagavā anukkaṭṭhaṃ vattuṃ yuttoti ce? Na, ‘‘tatra yāyaṃ adhisīlasikkhā, ayaṃ imasmiṃ atthe adhippetā sikkhā’’tivacanavirodhato. Ukkaṭṭhaggahaṇādhippāye sati ‘‘sikkhāti tisso sikkhā’’ti ettakameva vattabbanti adhippāyo. Sikkhattayasamāpanno hi sabbukkaṭṭhoti.

此中“不善犯戒”谓语，是带限制之说。比库者，为极严苛戒持的称谓。谓之教戒生活者，特示区别用语。并非所有称为比库者，都因世尊制定，比特定身体所得比库戒时而分别教习、守护。所谓与生俱来者、生活共存者，即此二者俱足，对两者均知晓或不知者，但因其根源理，称为生活共存。所言生活共存与非生活共存者，依正文明了区别。如《暗节论》中所云：“学业精进，学成生活共存者名为已达生活共存。”明确分段为四类。若学业未成，色欲念多，且未精进，则不称为学戒生活共存。若考察戒律者，不合生活共存者有四种：持戒而心不专注，不抛弃恶念等者；持戒而故意妨害戒者；既不持戒也不生活共存者；持戒且生活共存，精进且心不散者。此第四类即为极殊胜之比库戒持者。若云世尊无此清楚表述？不然。因“此所修之戒，即为本义之戒”而成立。持戒既是三戒中之戒，故此谓之戒持。

‘‘Methunaṃ dhammaṃ paṭiseveyyā’’ti parato vacanaṃ apekkhitvā adhisīlasikkhāva vuttāti ce? Na, tassāpi abhabbattā. Na hi adhisīlasikkhaṃ paripūrento sājīvañca avītikkamanto methunaṃ dhammaṃ paṭisevituṃ bhabbo, taṃ sikkhaṃ aparipūrento sājīvañca vītikkamanto eva hi paṭiseveyyāti adhippāyo, tasmā evamettha attho gahetabbo. Yasmā sikkhāpadasaṅkhāto sājīvo adhisīlasikkhameva saṅgaṇhāti, netaraṃ adhicittasikkhaṃ adhipaññāsikkhaṃ vā, tasmā ‘‘tatra yāyaṃ adhisīlasikkhā, ayaṃ imasmiṃ atthe adhippetā sikkhā’’ti vuttaṃ, tasmā adhisīlasikkhāya saṅgāhako sājīvo sikkhāsājīvoti vutto. Iti sājīvavisesanatthaṃ sikkhāggahaṇaṃ kataṃ. Tadatthadīpanatthameva vibhaṅge sikkhaṃ aparāmasitvā ‘‘tasmiṃ sikkhati, tena vuccati sājīvasamāpanno’’ti vuttaṃ , tena ekamevidaṃ atthapadanti dīpitaṃ hoti. Tañca upasampadūpagamanantarato paṭṭhāya sikkhanādhikārattā ‘‘sikkhatī’’ti ca ‘‘samāpanno’’ti ca vuccati. Yo evaṃ ‘‘sikkhāsājīvasamāpanno’’ti saṅkhyaṃ gato, tādisaṃ paccayaṃ paṭicca aparabhāge sājīvasaṅkhātameva sikkhaṃ appaccakkhāya, tasmiṃyeva ca dubbalyaṃ anāvikatvā methunaṃ dhammaṃ paṭiseveyyāti ayamattho yujjati. Kintu aṭṭhakathānayo paṭikkhitto hoti. So ca na paṭikkhepārahoti tena tadanusārena bhavitabbaṃ.

“应守性爱戒”一言，若以此为基准而立戒，则谓之持戒。非也，此言随其不适者。非持戒者且不精进，不生活共存者，无法奉行性爱戒，唯持戒不足，且不生活共存者，方可奉行性交戒，此为规范。因此此义当应明白。因戒聚合称为生活共存持戒，而非心智聚合持戒、智慧聚合持戒。所以佛制持戒，专摄生活共存者，故称为生活共存持戒，专门阐述此持戒。于律论中亦明：“持戒精进者即修习，谓之生活共存已得”，说法相同，义理透彻。于受戒入学之后即为学受戒，称为修习，合持戒生活共存之义。若以“已经修习生活共存持戒”，则其数已记，且于前部分持戒聚合修习，故以此证明练习奉行性爱戒之义。此即是根本义理。然论者对此持戒之说，有不同意见，其不可阻挡，依此理而行即可。

Adhippāyo panettha pariyesitabbo, so dāni vuccati – sabbesupi sikkhāpadesu idameva bhikkhulakkhaṇaṃ sādhāraṇaṃ, yadidaṃ ‘‘bhikkhūnaṃ sikkhāsājīvasamāpanno’’ti. Khīṇāsavopi sāvako āpattiṃ āpajjati acittakaṃ, tathā sekkho. Puthujjano pana sacittakampi, tasmā sekkhāsekkhaputhujjanabhikkhūnaṃ sāmaññamidaṃ bhikkhulakkhaṇanti katvā kevalaṃ sikkhāsamāpanno, kevalaṃ sājīvasamāpanno ca ubhayasamāpanno cāti sarūpekadesekasesanayena ‘‘sikkhāsājīvasamaāpanno’’tveva sampiṇḍetvā ukkaṭṭhaggahaṇena anukkaṭṭhānaṃ gahaṇasiddhito aṭṭhakathāyaṃ ukkaṭṭhova vutto. Tameva sampādetuṃ ‘‘tasmiṃ sikkhati, tena vuccati sājīvasamāpanno’’ti ettha sikkhāpadassa avacane parihāraṃ vatvā yasmā pana so asikkhampi samāpanno, tasmā sikkhāsamāpannotipi atthato veditabboti ca vatvā ‘‘yaṃ sikkhaṃ samāpanno taṃ appaccakkhāya yañca sājīvaṃ samāpanno tattha dubbalyaṃ anāvikatvā’’ti vuttanti ayamaṭṭhakathāyaṃ adhippāyo veditabbo. Etasmiṃ pana adhippāye adhisīlasikkhāya eva gahaṇaṃ sabbatthikattā, sīlādhikārato ca vinayassāti veditabbaṃ. Yathā ca sikkhāpadaṃ samādiyanto sīlaṃ samādiyatīti vuccati, evaṃ sikkhāpadaṃ paccakkhanto sīlasaṅkhātaṃ sikkhaṃ paccakkhātīti vattuṃ yujjati, tasmā tattha vuttaṃ ‘‘yaṃ sikkhaṃ samāpanno, taṃ appaccakkhāyā’’ti. Sikkhaṃ paccakkhāya paṭisevitamethunassa upasampadaṃ anujānanto na samūhanati nāma. Na hi so bhikkhu hutvā paṭisevi, ‘‘yo pana bhikkhū’’ti ca paññattaṃ. Ettāvatā samāsato ‘‘sikkhāsājīvasamānno’’ti ettha vattabbaṃ vuttaṃ.

这里应当探究此说之成立理由，即一切戒法中此即比库特征的普通标志，此谓“比库修戒生活共存已得”。即使于断尽烦恼之弟子，也得不无犯戒，且于初学者而言，俗人若心坦荡故，取为已修，称为俗人生活共存，这是普通的比库特征，以此概括了“修戒生活共存已得”的定义。以此为基础，深入论述“以修持为依据，以此言语能排除异议，因其虽未修学而已得者，为已修戒者”的见解，故记此论，谓之不可妄断。于此论中始终以修处戒为首，且从戒律之划分辨别，故知此义。正如取戒时，戒为首要，以此断戒测戒，即见戒律合成。故于此戒持之理，谓之“不取得戒”，戒以此为依止。故此处说：“已修戒者所获之戒，即不缺漏”。由于观照戒者，诠释为已足戒之学，故谓“所修者已足戒”。因而，以此明戒义者，当称为“戒已足戒所成之戒”。如斯方为真谛。故此所说“已修戒者，未遍行所学之戒”肇因于论典分明，谓之不可抗拒。须依此理实践。

Kiṃ iminā visesavacanena payojanaṃ, nanu ‘‘yo pana bhikkhu sikkhaṃ appaccakkhāya dubbalyaṃ anāvikatvā…pe… asaṃvāso’’ti ettakameva vattabbanti ce ? Na vattabbaṃ aniṭṭhappasaṅgato. Yo pana sikkhāsājīvasamāpanno theyyasaṃvāsādiko kevalena samaññāmattena, paṭiññāmattena vā bhikkhu, tassāpi sikkhāpaccakkhānaṃ atthi. Sikkhaṃ appaccakkhāya ca methunaṃ dhammaṃ paṭisevantassa pārājikāpatti. Yo vā pacchā pārājikaṃ āpattiṃ āpajjitvā na sikkhāsājīvasamāpanno tassa ca, yo vā pakkhapaṇḍakattā paṇḍakabhāvūpagamanena na sikkhāsājīvasamāpanno tassa ca tadubhayaṃ atthīti āpajjati. ‘‘Paṇḍakabhāvapakkhe ca pakkhapaṇḍako upasampadāya na vatthū’’ti vuttaṃ, tasmā itarasmiṃ pakkhe vatthūti siddhaṃ, tasmiṃ pakkhe upasampanno paṇḍakabhāvapakkhe paṇḍakattā na sikkhāsājīvasamāpanno, so pariccajitabbasikkhāya abhāvena sikkhaṃ appaccakkhāya mukhena parassa aṅgajātaggahaṇādayo methunaṃ dhammaṃ paṭiseveyya, tassa kuto pārājikāpattīti adhippāyo. Ayaṃ nayo apaṇḍakapakkhaṃ alabhamānasseva parato yujjati, labhantassa pana arūpasattānaṃ kusalānaṃ samāpattikkhaṇe bhavaṅgavicchede satipi amaraṇaṃ viya paṇḍakabhāvapakkhepi bhikkhubhāvo atthi. Saṃvāsaṃ vā sādiyantassa na theyyasaṃvāsakabhāvo atthi antimavatthuṃ ajjhāpannassa viya. Na ca sahaseyyādikaṃ janeti. Gaṇapūrako pana na hoti antimavatthuṃ ajjhāpanno viya, na so sikkhāsājīvasamāpanno, itarasmiṃ pana pakkhe hoti, ayaṃ imassa tato viseso. Kimayaṃ sahetuko, udāhu ahetukoti? Na ahetuko. Yato upasampadā tassa apaṇḍakapakkhe anuññātā sahetukapaṭisandhikattā. Paṇḍakabhāvapakkhepi kissa nānuññātāti ce? Paṇḍakabhūtattā opakkamikapaṇḍakassa viya.

以此殊称之用，所生之意，难道只是“若有比库修戒未遍行，且在修持中软弱不坚……充为圣侣”而已否？不可轻率应答。即使是“修戒生活共存已得”，因有征服淫欲之心者，即将犯巴拉基戒。若事后犯此巴拉基戒，却未已修戒生活共存者，及因阉割生理而失去生活共存者，也不能算为已修戒生活共存。此论断谓：“阉割者不合适出家比库之戒”。因故此外虽出家，而无此戒法依止，故于奉行性交戒时，无犯巴拉基戒之理。此法适用于非阉割者，仅系依戒自随因缘，譬如地脱去后，终极果位断除生死转轮，猝然无性者虽状态类似阉割者，而与世俗场所无关。由此结论明确，若无充足条件，则未成就戒生活共存。若遮断世俗生活，则相应戒义必不可及。此义如是。何以为因？一切皆因应身理，非无因果；理因必有果，故授具戒者须承认生活共存理义为依据。阉割者受戒，自是不合，详参阉割者的定义及其理义。

Apica sikkhāsājīvasamāpannoti iminā tassa sikkhāsamādānaṃ dīpetvā taṃ samādinnasikkhaṃ appaccakkhāya tattha ca dubbalyaṃ anāvikatvāti vattuṃ yujjati, na aññathāti iminā kāraṇena yathāvuttāniṭṭhappasaṅgato ‘‘yo pana bhikkhu bhikkhūnaṃ sikkhāsājīvasamāpanno sikkhaṃ appaccakkhāyā’’tiādi vuttaṃ. Yathā cettha, tathā ‘‘yo pana bhikkhu bhikkhūnaṃ sikkhāsājīvasamāpanno sikkhaṃ appaccakkhāya dubbalyaṃ anāvikatvā gāmā vā araññā vā adinnaṃ theyyasaṅkhātaṃ ādiyeyya (pārā. 89), sugatacīvarappamāṇaṃ cīvaraṃ kārāpeyya atirekaṃ vā, chedanakaṃ pācittiya’’ntiādinā (pāci. 548) nayena sabbattha yojetabbaṃ . Antamaso tiracchānagatāyapīti manussitthiṃ upādāya vuttaṃ. Na hi ‘‘pageva paṇḍake purise vā’’ti vattuṃ yujjati. Sesaṃ tattha tattha vuttanayameva.

此外，学习遵守五戒持戒生活的修习者，凭借此法取受戒法，若在学习中有缺失，未能圆满持戒，且表现出软弱无力、不坚定的情况，则应当予以说明，而不能另作他法。基于此因缘，有经文如是说：『若有比库，在学习遵守五戒生活的戒法时，未能圆满持戒，软弱不坚定，便于村庄或荒野，盗取属于他人的施舍物，或超出净戒量做袈裟，乃至作割布者，罪为应悔过戒。』此等说法在各地皆应依此原则施用。所谓最后者即指三恶道中的地狱道，故以人道为据。绝非仅指『只在侏儒男子身上』可以如此议论。剩余部分亦各处按其诠释所述。

Ayaṃ paṭhamapārājikassa mātikāya tāva vinicchayo. · 以上先是第一巴拉基咖纲要的判释。

Catubbidhavinayakathāvaṇṇanā四种律论注释。

§45

45.Nīharitvāti ettha sāsanato nīharitvāti attho. ‘‘Pañcahupāli, aṅgehi samannāgatena bhikkhunā nānuyuñjitabbaṃ. Katamehi pañcahi? Suttaṃ na jānāti, suttānulomaṃ na jānātī’’ti (pari. 442) evamādito hi pariyattisāsanato suttaṃ, suttānulomañca nīharitvā pakāsesuṃ. ‘‘Anāpatti evaṃ amhākaṃ ācariyānaṃ uggaho paripucchāti bhaṇatī’’ti evamādito pariyattisāsanato ācariyavādaṃ nīharitvā pakāsesuṃ. Bhārukacchakavatthusmiṃ ‘‘āyasmā upāli evamāha – anāpatti, āvuso, supinantenā’’ti (pārā. 78) evamādito pariyattisāsanato eva attanomatiṃ nīharitvā pakāsesuṃ. Tāya hi attanomatiyā thero etadaggaṭṭhānaṃ labhi. Api ca vuttañhetaṃ bhagavatā ‘‘anupasampannena paññattena vā apaññattena vā vuccamāno…pe… anādariyaṃ karoti, āpatti dukkaṭassā’’ti (pāci. 343). Tattha hi paññattaṃ nāma suttaṃ. Sesattayaṃ apaññattaṃ nāma. Tenāyaṃ ‘‘catubbidhañhi vinayaṃ, mahātherā’’ti gāthā suvuttā. Yaṃ sandhāya vuttaṃ nāgasenattherena. Āhaccapadenāti aṭṭha vaṇṇaṭṭhānāni āhacca vuttena padanikāyenāti attho, udāhaṭena kaṇṭhokkantena padasamūhenāti adhippāyo. Rasenāti tassa āhaccabhāsitassa rasena, tato uddhaṭena vinicchayenāti attho. Suttacchāyā viya hi suttānulomaṃ. Ācariyavādo ‘‘ācariyavaṃso’’ti vutto pāḷiyaṃ vuttānaṃ ācariyānaṃ paramparāya ābhatova pamāṇanti dassanatthaṃ. Adhippāyoti kāraṇopapattisiddho uhāpohanayappavatto paccakkhādipamāṇapatirūpako. Adhippāyoti ettha ‘‘attanomatī’’ti keci atthaṃ vadanti.

45. 关于「排除」一词，这即此处教法中排除的意义。『五大根本』，即具五大根本的比库，不应去从事的事。如何谓这五大呢？即不知经典，不晓得经文的正流向（顺经而修）。这是由《毗尼集论》卷四四二中所述的误译教法起因，如此将经典及顺经一并排除而加以披露。『无过失』是我们老师们对问询辩护时所称呼的，亦见此误译教法披露中。在《巴利杂藏》中，有「具寿尊者伍波难德如是说：‘无过失，善友，正睡者之语也。’」这误译教法即指自称无过错的状态。对此自称无过错的长老因此获得极高地位。又佛陀曾说：『以未经授记或已授记之人，无论聪慧与否，对戒法表现不敬，将受过失，堪为恶行。』此处所称“聪慧者”即指经文。剩余之文传为「长老龙军说」，『着重语则由八个声调处组成，意指强调某一句之语气，例如以尖锐音组语表厌恶。』顺经犹如经典之影。所谓教师训诂，即“教师世系”，指巴利语中教者们的传承，原意为传达用法与意义。所言“着重”者，此为因果性证明的“刺激”之比喻。部分解释中，『自称无过错』亦有此意。

Parivāraṭṭhakathāyaṃ, idha ca kiñcāpi ‘‘suttānulomaṃ nāma cattāro mahāpadesā’’ti vuttaṃ, atha kho mahāpadesanayasiddhaṃ paṭikkhittāpaṭikkhittaṃ anuññātānanuññātaṃ kappiyākappiyanti atthato vuttaṃ hoti. Tattha yasmā ṭhānaṃ okāso padesoti kāraṇavevacanāni ‘‘aṭṭhānametaṃ, ānanda, anavakāso’’tiādi (pārā. 43) sāsanato, ‘‘niggahaṭṭhāna’’nti ca ‘‘asandiṭṭhiṭṭhāna’’nti ca ‘‘asandiṭṭhi ca pana padeso’’ti ca lokato, tasmā mahāpadesāti mahākāraṇānīti attho. Kāraṇaṃ nāma ñāpako hetu idhādhippetaṃ. Mahantabhāvo pana tesaṃ mahāvisayattā mahābhūtānaṃ viya. Te duvidhā vinayamahāpadesā suttantikamahāpadesā cāti. Tattha vinayamahāpadesā vinaye payogaṃ gacchanti, itare ubhayatthāpi, teneva parivāre anuyogavatte ‘‘dhammaṃ na jānāti, dhammānulomaṃ na jānātī’’ti (pari. 442) vuttaṃ. Tattha dhammanti ṭhapetvā vinayapiṭakaṃ avasesapiṭakadvayaṃ. Dhammānulomanti suttantike cattāro mahāpadese. Tattha yo dhammaṃ dhammānulomañceva jānāti, na vinayaṃ vinayānulomañca, so ‘‘dhammaṃ rakkhāmī’’ti vinayaṃ ubbinayaṃ karoti, itaro ‘‘vinayaṃ rakkhāmī’’ti dhammaṃ uddhammaṃ karoti, ubhayaṃ jānanto ubhayampi sampādeti.

《巴利附论》中说，这里也曾说「顺经典起名为四大教诫」。因此于大教诫的学说已被破除与未破除、允许与不允许之间的相应差别，皆由意义上阐述。因“处所”、“时机”等，为原因句标志，如《巴利杂藏》第四三页所言：“此处所，即阿难！无漏洞”。经典教法中，所谓“确定所处”和“错误所处”均为世人所知，故称大教诫即大原因。所谓原因为教师和真理者，是特定本义。此处大者之本义则为广泛领域，以大元素比喻。如是，两类大教诫分别为律藏大教诫和经藏大教诫。律藏大教诫适用于律藏，其他两者虽皆用，但律藏大教诫专门用以表达某种连贯关系。经藏四大教诫即经典及其顺经之四大教诫。此中既晓得教法及顺经，却不了解律藏及律顺者，则自称是「护持教法」者，实则扰乱律藏。反之自称为「护持律藏者」，却扰乱经藏。若两者皆了解，则两藏皆能圆满修持。

Tatridaṃ mukhamattaṃ – tattha paṭhamo ‘‘so ce pavesanaṃ sādiyati, paviṭṭhaṃ, ṭhitaṃ, uddharaṇaṃ sādiyati āpatti, na sādiyati anāpattī’’ti ettha vippaṭipajjati. So hāyasmā sukhavedanīyassa upādinnaphoṭṭhabbassa, kāyindriyassa ca samāyoge sati paṭivijānanto kāyikasukhavedanuppattimattena sādiyati nāmāti paricchinditvā tassa āpatti pārājikassāti asevanādhippāyassapi āpattippasaṅgaṃ karoti, tathā yassa santhatattā vā yonidosavasena vā dukkhā asātā vedanā, vātopahaṭagattatāya vā neva kāyikavedanā, tassa jānato ajānatopi ‘‘anāpatti asādiyantassā’’ti (pārā. 76) suttantaṃ dassetvā sevanādhippāyassāpi anāpattippasaṅgaṃ karoti, tathā yadi mocanarāgena upakkamato mutte saṅghādiseso, pageva methunarāgenāti dukkaṭaṭṭhānaṃ gahetvā saṅghādisesaṭṭhānaṃ karoti, evaṃ vinayaṃ ubbinayaṃ karoti nāma. Itaro ‘‘anāpatti ajānantassāti vuttattā jānato jānaneneva sukhavedanā hotu vā mā vā sādiyanā hotī’’ti vatvā asevanādhippāyassapi jānato anāpattiṭṭhāne āpattiṃ karoti, anavajjaṃ sāvajjaṃ karotīti evaṃ dhammaṃ uddhammaṃ karoti. Ubhayaṃ pana jānanto ‘‘bhikkhussa sevanacittaṃ upaṭṭhiteti (pārā. 57) vacanato sevanacittamevettha pamāṇaṃ, tassa bhāvena āpatti pārājikassa, abhāvena anāpattī’’ti vatvā ubhayampi rakkhati sampādeti. Iminā nayena sabbasikkhāpadesu yathāsambhavaṃ sappayojanā kātabbā.

此处说的是资质浅薄者，即有人论说『若他肯入场，欢迎之；若已入场且立定，教掩护其行为，则得过失，若不掩护，则无过失。』此等错误见解出于对身心愉悦痛苦之根本知见缺失，有人等正知正念清楚知觉身体之苦乐缘起，便知道以仅依凭肉体之苦乐产生者即生过失之理，因此区分应当或不当。然而若因惯性或身体体味病苦、气困窘迫而无法识别，亦有经文显示，无知者若意欲无过失，则犯过失，因而虽无明知仍具过失。又若因求解脱止恶欲而与他人修持戒律，若发淫欲而犯戒巴拉基者，则以恶行实为过失，成就律藏颠倒者。另一种说谓因无知导致不生过失者，已知即知身苦乐时，亦有过失之可能。因故，即使无过失者，出于原因心中故亦得过失，原因心中雖认为无过失，实则是生死轮回堕落因缘，故此之义。二者都懂者，则认为『比库心内对服侍之心是戒过失的度量，若此心成熟，则犯巴拉基戒，若不成熟，过失为无』，由此断定二者皆守持得成。基于此理，应在所有修习戒法处，做最大程度的严格联结。

Saṅgītiṃ āropetvā ṭhapitapāḷito vinimuttaṃ katvā ṭhapitattā pāḷivinimuttā atthato, nayato, anulomato ca pāḷiokkantavinicchayappavattā anupaviṭṭhavinicchayavasena pavattāti attho. ‘‘Na samūhanissatī’’ti jānantopi bhagavā kevalaṃ ‘‘tesaṃ mataṃ pacchimā janatā mama vacanaṃ viya pamāṇaṃ karotū’’ti dassanatthañca parinibbānakāle evamāha ‘‘ākaṅkhamāno, ānanda, saṅgho mamaccayena khuddānukhuddakāni sikkhāpadāni samūhanatū’’ti (dī. ni. 2.216), tenetaṃ siddhaṃ ‘‘paññattampi ce sikkhāpadaṃ samūhanituṃ yassa saṅghassa anuññātaṃ bhagavatā, tassa paññattānulomaṃ atirekatthadīpanaṃ, pagevānuññātaṃ bhagavatā’’ti. Kiñca bhiyyo ūnātirittasikkhāpadesu ācariyakulesu vivādo aññamaññaṃ na kātabboti dassanatthañca. Kasmā saṅgho na samūhanīti? Aññamaññaṃ vivādappasaṅgadassanato. Bhagavatā ca ‘‘sabbeheva samaggehi sammodamānehi avivadamānehi sikkhitabba’’nti vuttaṃ. Tattha ca ekacce therā evamāhaṃsūti ca aññavādadassanato vivadamānehi sikkhitabbaṃ jātaṃ, tadabhāvattampi ñattidutiyakammavācaṃ sāvetvā avivadamāneheva sikkhitabbaṃ akāsi.

调合众教，即对《巴利语法注释》的调合译释，从调合立场和顺经关系切磋巴利释义之理，据此说明“不可集中持律”之义。虽明知“不可集持”，佛陀仍言：“阿难，当我时代，僧团因我义理，而集持微不足道之五戒。”基于此义，若某僧不能集持，则其过错超过规定，而超越超额之说明，仅止于佛陀未许可之错误。更因各派系喻以不一致教戒执着纷争，故称僧团不可集持。佛陀有云：“应当与行止一致、心意相协调者，仅此则不争议。”又某些长老称：“如此，我言此，即使论旨有异，仍当与不争议者结集且学戒。”若不依教义真意，则会违反不争议原则。

Apicāti attano matiyā pākaṭakaraṇatthaṃ ārambho. Tattha ‘‘suttantābhidhammavinayaṭṭhakathāsū’’ti vacanato piṭakattayassapi sādhāraṇā esā kathāti veditabbā, ‘‘atha panāyaṃ kappiya’’ntiādi vinayasseva. Kārakasaṅghasadisanti saṅgītikārakasaṅghasadisaṃ. ‘‘Suttādicatukkaṃ appaccakkhāya tena aviruddhassa kammassa kārakasaṅghasadisa’’nti dhammasirittherassa gaṇṭhipade vuttaṃ, taṃ ayuttaṃ, ‘‘suttameva balavataraṃ. Suttañhi appaṭivattiyaṃ kārakasaṅghasadisa’’nti etehi padehi ayuttattā. Pākatike pana gaṇṭhipade ‘‘tamatthaṃ vinicchinitvā tassa kārakasaṅghasadisa’’nti vuttaṃ. Paravādīti amhākaṃ samayavijānanako aññanikāyikoti vuttaṃ. Paravādī suttānulomanti kathaṃ? ‘‘Aññatra udakadantaponā’’ti (pāci. 266) suttaṃ sakavādissa, tadanulomato nāḷikeraphalassa udakampi udakameva hotīti paravādī ca.

此外，这里以作者自见之立场为起点。其言“经典、论藏、律藏及注疏三藏乃普通法门”，即此属普通说明，例述“何者允可”。所谓具因缘功德之调合者，即调合师之所说。《法界长老》有言称：“经文之顺法，非违逆事。”此言不受阻碍。于结论处亦言“以此理察，具因缘故调合成立”。又以结论名言说：“审查此理，即成具因缘调合。”当人称“逆论依经典如何？”言论者亦有此义。所谓逆论经典，为异见，如《巴利杂藏》卷二六六所载“除非水牙果实”，水归水而非他物，逆论者亦云如是。

‘‘Nāḷikerassa yaṃ toyaṃ, purāṇaṃ pittabandhanaṃ;

「椰子之水,陈旧者为胆汁之系缚;

Tameva taruṇaṃ toyaṃ, pittaghaṃ balabandhana’’nti. –

彼同一之水,新鲜者为胆汁之破坏、力之系缚。」

Evaṃ paravādinā vutte sakavādī dhaññaphalassa gatikattā, āhāratthassa ca pharaṇato ‘‘yāvakālikameva ta’’nti vadanto paṭikkhipati. Paro ācariyavādanti ‘‘suṅkaṃ pariharatīti ettha upacāraṃ okkamitvā kiñcāpi pariharati, avahāro evā’’ti aṭṭhakathāvacanato ‘‘tathā karonto pārājikamāpajjatī’’ti paravādinā vutte sakavādī ‘‘suṅkaṃ pariharati, āpatti dukkaṭassā’’ti suttaṃ tattheva āgatamahāaṭṭhakathāvacanena saddhiṃ dassetvā paṭisedheti, tathā karontassa dukkaṭamevāti. Paro attanomatīti ettha ‘‘purebhattaṃ parasantakaṃ avaharāti purebhattameva harissāmīti vāyamantassa pacchābhattaṃ hoti, purebhattapayogova so, tasmā mūlaṭṭho na muccatīti tumhākaṃ theravādattā mūlaṭṭhassa pārājikamevā’’ti paravādinā vutte sakavādī ‘‘taṃ saṅketaṃ pure vā pacchā vā taṃ bhaṇḍaṃ avaharati, mūlaṭṭhassa anāpattī’’ti (pārā. 119) suttaṃ dassetvā paṭikkhipati.

如是,当他宗者如是说时,自宗者以谷果之去向性及食物义之遍满性,说「彼唯是时限性者」而拒斥之。他宗者引老师之说,即「『免除税』者,于此虽入近行而免除,然唯是盗取」之注疏语,当他宗者说「如是作者犯巴拉基咖」时,自宗者以「免除税,犯恶作罪」之经文及于彼处所来之大注疏语示之而拒斥,如是作者唯恶作也。他宗者引自己之见解,于此「盗取午前属他人之物,即努力欲于午前取者,成为午后,彼唯是午前之加行,故不脱根本罪,因汝等长老说故,根本罪即是巴拉基咖」,当他宗者如是说时,自宗者示「彼约定,或于前或于后取彼物品,根本罪无犯」之经文而拒斥之。

Paro suttanti ‘‘aniyatahetudhammo sammattaniyatahetudhammassa ārammaṇapaccayena paccayo’’ti suttaṃ paṭṭhāne likhitaṃ dassetvā ‘‘ariyamaggassa na nibbānamevārammaṇa’’nti paravādinā vutte sakavādī ‘‘ārammaṇattikādisuttānulome na otaratī’’ti paṭikkhipati. Suttānulome otarantaṃyeva hi suttaṃ nāma, netaraṃ. Tena vuttaṃ pāḷiāgataṃ paññāyatīti ettakenapi siddhe tisso saṅgītiyo āruḷhapāḷiāgataṃ paññāyatī’’tiādi. Tādisañhi pamādalekhanti ācariyo. ‘‘Appamādo amataṃ padaṃ, pamādo maccuno pada’’nti (dha. pa. 21; netti. 26) vacanato dinnabhojane bhuñjitvā parissayāni parivajjitvā satiṃ paccupaṭṭhapetvā viharanto nicco hotīti. Evarūpassa atthassa vasena āruḷhampi suttaṃ na gahetabbaṃ, tena vuttaṃ no ce tathā paññāyatīti siddhepi ‘‘no ce tathā paññāyati, na otarati na sametī’’ti. ‘‘Bāhirakasuttaṃ vā’’ti vuttattā attano suttampi atthena asamentaṃ na gahetabbaṃ. Paro ācariyavādantiādīsu dvīsu nayesu pamādalekhavasena tattha tattha āgataṭṭhakathāvacanaṃ theravādehi saddhiṃ yojetvā veditabbaṃ.

他宗者引经文,示「不定因法以所缘缘为缘而为定因法之缘」之经文于《发趣论》中所书,当他宗者说「圣道非唯以涅槃为所缘」时,自宗者拒斥「不入于所缘三法等经之随顺」。入于经之随顺者,方名为经,非其他。由此说「三藏所来者得明了」,以此亦成就,「登三结集之三藏所来者得明了」等。如是之物,老师称为放逸之书写。由「不放逸是不死之道,放逸是死之道」之语,于所施之食受食后,避离危难,现起念而住者,为常住者。依如是义之方式,所登之经亦不应取,由此说「若不如是得明了」,虽成就「若不如是得明了,不入、不合」。因说「或外来之经」,自己之经亦若不合于义,不应取。于「他宗者引老师之说」等二法中,依放逸书写之方式,应以彼彼所来之注疏语与长老说相结合而知。

Atha panāyaṃ ācariyavādaṃ. Paro suttanti paravādinā ‘‘mūlabījaṃ nāma haliddi siṅgiveraṃ vacā…pe… bīje bījasaññī chindati vā chedāpeti vā bhindati vā…pe… āpatti pācittiyassāti (pāci. 91) tumhākaṃ pāṭhattā haliddigaṇṭhiṃ chindantassa pācittiya’’nti vutte sakavādī ‘‘yāni vā panaññāni atthi mūle sañjāyantī’’tiādiṃ dassetvā tassa aṭṭhakathāsaṅkhātena ācariyavādena paṭikkhipati. Na hi gaṇṭhimhi gaṇṭhi jāyatīti. Paro suttānulomanti paravādinā ‘‘anāpatti evaṃ amhākaṃ ācariyānaṃ uggahoti vacanassānulomato ‘amhākaṃ porāṇabhikkhū ekapāsāde gabbhaṃ thaketvā anupasampannena sayituṃ vaṭṭatīti tathā katvā āgatā, tasmā amhākaṃ vaṭṭatī’ti tumhesu eva ekaccesu vadantesu tumhākaṃ na kiñci vattuṃ sakkā’’ti vutte sakavādī ‘‘suttaṃ suttānulomañca uggahitakānaṃyeva ācariyānaṃ uggaho pamāṇa’’ntiādiaṭṭhakathāvacanaṃ dassetvā paṭisedheti. Paro attanomatinti ‘‘dvāraṃ vivaritvā anāpucchā sayitesu ke muccantī’’ti ettha pana dvepi janā muccanti yo ca yakkhagahitako, yo ca bandhitvā nipajjāpitoti tumhākaṃ theravādattā aññe sabbepi yathā tathā vā nipannādayopi muccantīti paṭisedheti.

然此为老师之说。他宗者引经文,当他宗者说「『根种者,即姜黄、生姜、菖蒲……于种有种想而切或令切、破或……犯巴吉帝亚』,依汝等之读法,切姜黄块茎者巴吉帝亚」时,自宗者示「或又其他生于根者」等,以彼注疏所摄之老师说而拒斥之。于块茎中块茎不生故。他宗者引经之随顺,当他宗者说「『无犯,如是为我等老师之受持』,依语之随顺,『我等古比库于一楼阁中设胎座,与未达上者共卧为允许』,如是作而来,故我等为允许,于汝等中某些如是说者,汝等不能说任何」时,自宗者示「经及经之随顺,唯受持者之老师之受持为量」等注疏语而拒斥之。他宗者引自己之见解,「开门而未问而卧者,谁等得脱」,于此二人皆得脱,即被亚卡所执持者,及被缚而令卧者,依汝等长老说故,其他一切或如何卧者等亦得脱,而拒斥之。

Atha panāyaṃ attanomatiṃ. Paro suttanti ‘‘āpattiṃ āpajjantī’’ti paravādinā gutte sakavādī ‘‘divā kilantarūpo mañce nisinno pāde bhūmito amocetvāva niddāvasena nipajjati, tassa anāpattī’’tiādiaṭṭhakathāvacanaṃ (pārā. aṭṭha. 1.77) dassetvā ekabhaṅgena nipannādayopi muccantīti paṭisedheti. Athāyaṃ attanomatiṃ. Paro suttānulomanti ‘‘domanassaṃ pāhaṃ, devānaminda, duvidhena vadāmi sevitabbampi asevitabbampītiādivacanehi (dī. ni. 2.360) saṃsandanato sadārapose doso tumhākaṃ natthi, tena vuttaṃ ‘puttadārassa saṅgaho’’’ti (khu. pā. 5.6; su. ni. 265) paravādinā vutte kiñcāpi sakavādī bahussuto na hoti, atha kho rāgasahiteneva akusalena bhavitabbanti paṭikkhipati. Sesesupi iminā nayena aññathāpi anurūpato yojetabbaṃ. Idaṃ sabbaṃ upatissattherādayo āhu. Dhammasiritthero pana ‘‘ettha paroti vutto aññanikāyiko, so pana attano suttādīniyeva āharati. Tāni sakavādī attano suttādimhi otāretvā sace sameti gaṇhāti, no ce paṭikkhipatī’’ti vadati.

然此为自己之见解。他宗者引经文「犯罪」,当他宗者守护时,自宗者示「日间疲劳相者坐于床,足不离地而以睡眠而卧,彼无犯」等注疏语,以一分而卧者等亦得脱而拒斥之。此为自己之见解。他宗者引经之随顺,「忧,天帝,我以二种说,应亲近亦应不亲近」等语,由相合故,于妻子之养育无过失于汝等,由此说「子与妻之摄受」,当他宗者如是说时,虽自宗者非多闻,然应以伴随贪之不善而有,而拒斥之。于其余亦以此法,或以其他方式,应适当地结合。此一切,伍巴提萨长老等说。然而达摩西利长老说「于此,所说之他宗者为异部者,然彼唯引自己之经等。彼等,自宗者入于自己之经等中,若合则取,若不合则拒斥」。

Catubbidhavinayakathāvaṇṇanā niṭṭhitā. · 四种律论注释结束。

Padabhājanīyavaṇṇanā词句解析注释。

Sikkhāpadavibhaṅge pana kiñcāpi yo panāti anavasesapariyādānapadaṃ, tathāpi bhikkhūti iminā parapadena samānādhikaraṇattā tadanurūpānevassa vibhaṅgapadāni vuttāni. Bhikkhunibbacanapadāni tīṇi kiñcāpi sabhikkhubhāvassa, abhikkhubhāvassa cāti yassa kassaci pabbajitassa sādhāraṇāni, tathāpi ‘‘asuddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ ajjhāpanno, tañce suddhadiṭṭhi samāno anokāsaṃ kārāpetvā cāvanādhippāyo vadeti, āpatti saṅghādisesena dukkaṭassā’’ti evamādisuttaṃ nibbacanatthayuttova puggalo ‘‘āpatti saṅghādisesena dukkaṭassā’’ti (pārā. 389) ettha vatthu, na itaro gihibhūtoti dassanatthaṃ vuttaṃ. Sabbassapi vinayapiṭakassa sādhāraṇaṃ bhikkhulakkhaṇaṃ vatthuñhi bhagavā ārabhi. Yo pana suddho eva samāno kenaci kāraṇena gihiliṅge ṭhito, so attano sabhikkhubhāvattā eva vatthu hoti, asuddhopi bhikkhuliṅge ṭhitattāti ayamattho dassito hoti. Asuddhopi ñātakehi, paccatthikehi vā rājabhayādikāraṇena vā kāsāvesu saussāhova apanītakāsāvo vatthu eva puna kāsāvaggahaṇena theyyasaṃvāsakabhāvānupagamanato, bhikkhunibbacanatthe anikkhittadhurattāti vuttaṃ hoti. Yo pana liṅgatthenako bhikkhunibbacanatthaṃ sayañca ajjhupagato, saṃvāsaṃ thenento, tañce suddhadiṭṭhi samāno anokāsaṃ kārāpetvā cāvanādhippāyo vadeti, āpatti saṅghādisesena dukkaṭassāti ayampi attho dassito hoti.

然而,在学处分别中,虽然『凡』一词是无余周遍摄取之词,但因与后词『比库』同格,故其分别诸词亦依彼而说。『比库』一词虽有三义——具比库性、非比库性——对任何出家者皆共通,但为显示如『不净者,犯某一巴拉基咖法之人,若以清净见而不给予机会、以驱摈为目的而说,犯桑喀地谢萨之恶作』等经文中,『犯桑喀地谢萨之恶作』此处,具正说义之人是所依,非还俗者,故如是说。世尊以比库相为一切律藏之共通所依。然而,本是清净者,因某种原因而住于在家相者,因其自身具比库性故即是所依;不净者虽住于比库相,此义已显示。不净者虽因亲属、敌对者或王难等原因而热衷于袈裟,已舍袈裟者,因再取袈裟而不成为贼住者,故说于『比库』一词之义中未舍担负。然而,以相为盗者,自己承受『比库』一词之义,盗取共住,若以清净见而不给予机会、以驱摈为目的而说,犯桑喀地谢萨之恶作,此义亦已显示。

‘‘Samaññāya bhikkhu paṭiññāya bhikkhū’’ti vacanadvayaṃ yathāvuttañca atthaṃ upabrūheti, antarā uppannāya niyatāya micchādiṭṭhiyā upacchinnakusalamūlo kevalāya samaññāya, paṭiññāya ca ‘‘bhikkhū’’ti vuccati, na paramatthatoti imaṃ atirekatthaṃ dīpeti. Kiṃ vuttaṃ hoti? ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ mahāsāvajjaṃ yathayidaṃ, bhikkhave, micchādiṭṭhi. Micchādiṭṭhiparamāni, bhikkhave, mahāvajjānī’’ti āhaccabhāsitaṃ saṅgītittayāruḷhaṃ suttaṃ, aṭṭhakathāyampissa ‘‘micchādiṭṭhiparamā etesanti micchādiṭṭhiparamānī’’ti (a. ni. 1.310) vuttaṃ. Pañca ānantariyakammāni mahāsāvajjāni, micchādiṭṭhi pana mahāsāvajjatarāti adhippāyoti. Kasmā? Tesañhi paricchedo atthi, sabbabalavampi kappaṭṭhitikameva hoti, niyatamicchādiṭṭhiyā pana paricchedo natthi, tāya samannāgatassa bhavato vuṭṭhānaṃ natthi, tasmā ‘‘imassa bhikkhukaraṇā kusalā dhammā saṃvijjantī’’ti vā ‘‘suddhovāya’’nti vā na sakkā vattuṃ. ‘‘Diṭṭhivipattipaccayā dve āpattiyo āpajjatī’’ti vuttattā na sakkā ‘‘asuddho’’ti vā ‘‘aññataraṃ pārājikaṃ dhammaṃ ajjhāpanno’’ti vā vattuṃ. Esa hi ubhopi pakkhe na bhajati, tena vuttaṃ ‘‘samaññāya, paṭiññāya ca bhikkhu, na paramatthato’’ti.

『以名称为比库,以承诺为比库』二语,增广如所说之义,显示此超越义:中间生起决定邪见、断善根者,仅以名称、以承诺而称『比库』,非胜义。何所说?『诸比库,我不见有其他一法如此大有罪,诸比库,即此邪见。诸比库,邪见为最大有罪者』,此为三次结集所载之经,其注疏中说『此等以邪见为最,故为邪见为最者』。五无间业为大有罪,然邪见更为大有罪,此为意趣。为何?彼等有限量,即使极强力亦仅住一劫,然决定邪见无限量,具彼者无出离,故不能说『此比库有善法』或『此人清净』。因说『以见颠倒为缘犯二罪』,故不能说『不净』或『犯某一巴拉基咖法』。此人两边皆不属,故说『以名称、以承诺为比库,非胜义』。

Kimatthaṃ panevaṃ mahāsāvajjāya niyatamicchādiṭṭhiyā pārājikaṃ bhagavā na paññapesīti? Dubbijānattā. Pakatiyāpesā diṭṭhi nāma ‘‘sammā’’ti vā ‘‘micchā’’ti vā duviññeyyā, pageva ‘‘niyatā’’ti vā ‘‘aniyatā’’ti vāti. Tattha pārājikāpattiyā paññattāya bhikkhū aññamaññaṃ asamadiṭṭhikaṃ pārājikaṃ maññamānā uposathādīni akatvā acireneva sāsanaṃ vināseyyuṃ, sayañca apuññaṃ pasaveyyuṃ suddhesupi bhikkhūsu vippaṭipattiyā paṭipajjanena. Tasmā upāyakusalatāya pārājikaṃ apaññāpetvā tassa ukkhepanīyakammaṃ, sammāvattañca paññāpetvā taṃ saṅghena asambhogaṃ, asaṃvāsañca akāsi. Bhagavā hi tassa ce esā diṭṭhi aniyatā, sammāvattaṃ pūretvā osāraṇaṃ labhitvā pakatatto bhaveyya. Niyatā ce, aṭṭhānametaṃ anavakāso, yaṃ so niyatamicchādiṭṭhiko sammāvattaṃ pūretvā osāraṇaṃ labhitvā pakatatto bhaveyya. Kevalaṃ ‘‘samaññāyabhikkhu paṭiññāyabhikkhū’’ti nāmamattadhārako hutvā paraṃ maraṇā ariṭṭho viya saṃsārakhāṇukova bhavissatīti imaṃ nayaṃ addasa.

然而,为何世尊对如此大有罪之决定邪见不制巴拉基咖?因难知。此见本性难知『正』或『邪』,何况『决定』或『不决定』。若制巴拉基咖罪,诸比库互相认为见不同者为巴拉基咖,不作伍波萨他等,不久即毁坏教法,且因对清净比库行违背而自造不善。故以方便善巧,不制巴拉基咖,而制其举罪甘马及正行,由僧团令其不共食、不共住。世尊见:若此见不决定,圆满正行、得解举后,可成本性。若决定,无有是处、无有机会,彼决定邪见者圆满正行、得解举后成本性。仅持『以名称为比库、以承诺为比库』之名而已,死后如阿利德般成轮回之薪柴。

Aṭṭhasu upasampadāsu tissovettha vuttā, na itarā pāṭipuggalattā, bhikkhūnaṃ asantakattā ca. Tattha hi ovādapaṭiggahaṇapañhabyākaraṇūpasampadā dvinnaṃ therānaṃ eva, sesā tisso bhikkhunīnaṃ santakāti idha nādhippetā, tissannampi upasampadānaṃ majjhe ‘‘bhadro bhikkhū’’tiādīni cattāri padāni vuttāni tissannaṃ sādhāraṇattā. Ehibhikkhubhāvena vā saraṇagamanañatticatutthena vā upasampanno hi bhadro ca sāro ca sekkho ca asekkho ca hoti, upasampadavacanaṃ pana nesaṃ sāvakabhāvadīpanatthaṃ. Ime eva hi āpattiṃ āpajjanti, na sammāsambuddhā, paccekabuddhā ca.

八种达上中,此处仅说三种,非其余,因属个别,且诸比库不存在。其中,受教诫、受问答达上仅属二长老,其余三种属比库尼,故此处不摄。三种达上中,说『善者比库』等四词,因三者共通。以『来,比库』之性或以三归依白四甘马达上者,即是善者、精华者、有学者、无学者,然达上语为显示弟子性。唯此等犯罪,非正自觉者、独觉者。

Ayaṃ imasmiṃ atthe adhippetoti ettha ca āpattiṃ āpajjituṃ bhabbā ñatticatuttheneva kammena upasampannā. Na hi aññe ehibhikkhusaraṇagamanaovādapaṭiggahaṇapañhabyākaraṇāhi upasampannā āpattiṃ āpajjituṃ bhabbā, tenete paṭikkhipitvā ‘‘ayaṃ imasmiṃ atthe adhippeto bhikkhū’’ti antimova vuttoti kira dhammasiritthero, taṃ ayuttaṃ. ‘‘Dve puggalā abhabbā āpattiṃ āpajjituṃ buddhā ca paccekabuddhā cā’’ti (pari. 322) ettakameva vuttanti. Aññathā ehibhikkhuādayopi vattabbā siyuṃ. Kiñca bhiyyo ‘‘dve puggalā bhabbā āpattiṃ āpajjituṃ bhikkhū ca bhikkhuniyo cā’’ti sāmaññena vuttattā ca, apica āpattibhayaṭṭhānadassanato ca. Kathaṃ? Āyasmā sāriputto āvasathapiṇḍaṃ kukkuccāyanto na paṭiggahesi, cīvaravippavāsabhayā ca sabbaṃ ticīvaraṃ gahetvā nadiṃ taranto manaṃ vuḷho ahosi mahākassapo. Kiñca saraṇagamanūpasampadāya upasampanne ārabbha saddhivihārikavattādīni asammāvattantānaṃ nesaṃ dukkaṭāni ca paññattāni dissanti, tasmā dubbicāritametaṃ. Ayaṃ imasmiṃ atthe adhippeto bhikkhūti paṭikkhittāya saraṇagamanūpasampadāya anuññātappasaṅgabhayāti upatissatthero, āpattiyā bhabbataṃ sandhāya tasmimpi vutte pubbe paṭikkhittāpi sā puna evaṃ vadantena anuññātāti bhikkhūnaṃ micchāgāho vā vimati vā uppajjati , tasmā na vuttāti vuttaṃ hoti, taṃ ‘‘bhikkhunī nāma ubhatosaṅghe upasampannā’’ti (pāci. 161) iminā sameti. Idañhi sākiyādīnaṃ anuññātaupasampadāya anuppabandhabhayā vuttaṃ.

『此人于此义中所摄』,此处能犯罪者唯以白四甘马达上者。非以其他『来,比库』、三归依、受教诫、受问答达上者能犯罪,故排除彼等而说『此人于此义中所摄之比库』,仅说最后者,法施利长老如是说,此不合理。仅说『二人不能犯罪:佛与独觉』。否则,『来,比库』等亦应说。何况,因共通说『二人能犯罪:比库与比库尼』,且因显示罪畏处。如何?具寿沙利子因顾虑住处食而不受,大咖萨巴因离衣畏而持全部三衣渡河时心散乱。何况,对三归依达上者,制定亲教师义务等,彼等不正行者之恶作亦可见,故此难思择。伍波提萨长老说:『此人于此义中所摄之比库』,排除三归依达上,因恐许可之过失。若依彼而说,虽前已排除,如是说者再许可,诸比库生邪执或疑惑,故不说,此与『比库尼者,于二部僧中达上』相合。此因恐不连结沙咖等许可达上而说。

Ayaṃ panettha amhākaṃ khanti – bhikkhu-padaniddesattā yattakāni tena padena saṅgahaṃ gacchanti, ye ca vinayapiṭake tattha tattha sandissanti sayaṃ āpattāpajjanaṭṭhena vā duṭṭhullārocanapaṭicchādanādīsu paresaṃ āpattikaraṇaṭṭhena vā, te sabbepi dassetvā idāni yadidaṃ tassa bhikkhu-padassa visesanatthaṃ vuttaṃ parapadaṃ ‘‘sikkhāsājīvasamāpanno’’ti, tassa vasena idaṃ vuttaṃ ‘‘ayaṃ imasmiṃ atthe adhippeto bhikkhū’’ti. So eva hi kammavācānantarameva sikkhāsājīvasamāpanno hoti tato paṭṭhāya sauddesasikkhāpadānaṃ uppattidassanato, tasseva ca sikkhāpaccakkhānaṃ dissati, netarassa. Tasseva ca sikkhāpaccakkhānaṃ sambhavati ‘‘ullumpatu maṃ, bhante, saṅgho anukampaṃ upādāyā’’ti (mahāva. 71, 126) vatvā samādinnattā, tasseva ca upasampannasamanantarameva akaraṇīyanissayācikkhanadassanato, vinayaṃ pātimokkhaṃ uddesaṃ paccakkhāmītiādisikkhāpaccakkhānalakkhaṇapāripūrito cāti sikkhāpaccakkhānaṃ upādāya so eva idhādhippetoti vuttaṃ hoti.

然而,此处我等之意见:因说『比库』词,凡以彼词所摄者,及律藏中处处所见,以自犯罪义或以向他人作罪之粗恶覆藏等义,显示一切后,今为特别说明彼『比库』词而说后词『入于学与活命者』,依彼而说『此人于此义中所摄之比库』。唯彼于甘马语后即入于学与活命,从彼时起显示有诵学处之生起,且唯见彼之舍学,非其余者。唯彼能舍学,因说『尊者们,愿僧团怜愍我而举我』而受持,且唯彼于达上后即刻显示不应作之依止告知,且圆满『我舍律、巴帝摩卡、诵』等舍学之相,故依舍学而说唯彼于此处所摄。

Yasmā panassa sikkhāpaccakkhānaṃ sabbathā yujjati, tasmā ‘‘sikkhaṃ paccakkhāya taṃ taṃ vatthuṃ vītikkamantassa tato tato āpattito anāpatti, itarassa āpattī’’ti vattuṃ yujjati, tasmā ‘‘yattha yattha sāvajjapaññatti, anavajjapaññatti vā, ayaṃ imasmiṃ atthe adhippeto bhikkhūti vuccati, tattha tattha tadajjhācāratthenāyameva ñatticatutthena upasampanno adhippeto nāmā’’ti vattuṃ yujjatīti veditabbaṃ. Evaṃ sante yaṃ vuttaṃ ‘‘yāya kāyaci upasampadāya ayaṃ imasmiṃ ‘methunaṃ dhammaṃ paṭisevitvā pārājiko hotī’ti atthe bhikkhūti adhippeto’’ti, tampi na vattabbameva. Kathaṃ hoti? Virodhadosopi parihato hoti. Kathaṃ? Sace ñatticatutthena upasampanno eva idhādhippeto ‘‘bhikkhū’’ti ca ‘‘upasampanno’’ti ca, tena na upasampanno anupasampanno nāmāti katvā ñatticatutthakammato aññathā upasampannā nāma mahākassapattherādayo itaresaṃ anupasampannaṭṭhāne ṭhatvā sahaseyyapadasodhammāpattiṃ janeyyuṃ, omasanādikāle ca dukkaṭameva janeyyunti evamādiko virodhadoso parihato hotīti sabbaṃ ācariyo vadati. Maṅguracchavi nāma sāmo.

由于舍戒对他而言在一切情况下均为相应，故可说：『对已舍戒而违犯某某事项者，从各该处起不犯；对未舍戒者，则犯。』因此应当了知：凡有过失之制或无过失之制，此处所意指之『比库』是指针对该义项者，则在各该处，以亲身违犯该事项之义，此唯经白四甘马达上之人，乃为所意指之『名义上』者。既然如此，前所说的『以任何一种达上，此人在「受习欲邪行则犯巴拉基咖」此义中，被称为比库者』，亦不应如此表述。如何是好？矛盾之过亦得以化解。如何化解？若唯以白四甘马达上者方为此处所意指之『比库』及『达上者』，则非以白四甘马达上之人，因其名为未达上者，故大咖萨巴长老等以他种方式达上之人，便将站在其余人之未达上位上，而于同床条款及骂詈条款中生起犯罪；在凌辱他人等时，亦仅生起恶作——如此等矛盾之过得以化解。一切皆为老师所说。蒙古拉奇维，是一个名字，意为肤色黝黑者。

Yasmā te atimahanto jātimado cittaṃ pariyuṭṭhāti, tasmā tumhehi mama sāsane evaṃ sikkhitabbaṃ . ‘‘Sātasahagatā paṭhamajjhānasukhasahagatā asubhe ca ānāpāne cā’’ti gaṇṭhipade vuttaṃ. Uddhumātakasaññāti uddhumātakanimitte paṭiladdhapaṭhamajjhānasaññā. Rūpasaññāti pathavīkasiṇādirūpāvacarajjhānasaññā. So taṃ byākāsi ‘‘avibhūtā, bhante, uddhumātakasaññā avaḍḍhitabbattā asubhānaṃ, vibhūtā, bhante, rūpasaññā vaḍḍhitabbattā kasiṇāna’’nti. Pañcaupasampadakkamo mahāvaggā gahito. Ñatticatutthenāti ettha kiñcāpi ñatti sabbapaṭhamaṃ vuccati, tissannaṃ pana anussāvanānaṃ atthabyañjanabhedābhāvato atthabyañjanabhinnā ñattitāsaṃ catutthāti katvā ‘‘ñatticatuttha’’nti vuccati. Byañjanānurūpameva aṭṭhakathāya ‘‘tīhi anussāvanāhi ekāya ca ñattiyā’’ti vuttaṃ, atthapavattikkamena padena pana ‘‘ekāya ñattiyā tīhi anussāvanāhī’’ti vattabbaṃ. Yasmā panettha ‘‘cattārimāni, bhikkhave, kammāni (mahāva. 384), cha imāni, bhikkhave, kammāni adhammakammaṃ vaggakamma’’nti (mahāva. 387) vacanato kuppakammampi katthaci ‘‘kamma’’nti vuccati tasmā ‘‘akuppenā’’ti vuttaṃ.

由于极大的种族慢覆蔽其心，因此你们应在我教法中如此学习。『以乐相应、以初禅之乐相应，于不净与入出息念』，此乃注释节要中所说。『膨胀想』者，乃于膨胀之相所得初禅之想也。『色想』者，乃地遍等色界禅那之想也。他回答说：『大德，膨胀想尚不明显，因不净观尚待增长；大德，色想已然明显，因遍相已当增长。』五种达上之次第，取自大篇集。关于『白四甘马』——此处虽白文最先被诵出，然而由于三次复告文的文义与词句并无差别，故以具有不同文义词句的白文作为第四，因此称为『白四』。注释书依循词句之顺序，说为『以三次复告及一次白文』；然而依义理发生之次序，则应说为『以一次白文及三次复告』。又，由于此处『比库们啊，有此四种甘马』（大篇第三八四节）、『比库们啊，有此六种甘马，为非法甘马、分裂僧团甘马』（大篇第三八七节）等语，可动摇之甘马于某处亦被称为『甘马』，故说『不可动摇』一词。

Yasmā akuppampi ekaccaṃ na ṭhānārahaṃ, yena appatto osāraṇaṃ ‘‘sosārito’’ti campeyyakkhandhake (mahāva. 395 ādayo) vuccati, tasmā ‘‘ṭhānārahenā’’ti vuttaṃ. Yadi evaṃ ‘‘ṭhānārahenā’’ti idameva padaṃ vattabbaṃ, na pubbapadaṃ iminā akuppasiddhitoti ce? Taṃ na, aṭṭhānārahena akuppena upasampanno imasmiṃ atthe anadhippetoti aniṭṭhappasaṅgato. Dvīhi panetehi ekato vuttehi ayamattho paññāyati ‘‘kevalaṃ tena akuppena upasampanno ayampi imasmiṃ atthe adhippeto ‘bhikkhū’ti, ṭhānārahena ca upasampanno ayampi imasmiṃ atthe adhippeto ‘bhikkhū’ti, kuppena upasampanno nādhippeto’’ti. Tenāyampi attho sādhito hoti ‘‘yo pana, bhikkhu, jānaṃ ūnavīsativassaṃ puggalaṃ upasampādeyya, so ca puggalo anupasampanno’’ti (pāci. 403) vacanato yāva na ñāyati, tāva samaññāyabhikkhupaṭiññāyabhikkhubhāvaṃ upagatopi na pubbe dassitasamaññāyabhikkhupaṭiññāyabhikkhu viya aññesaṃ bhikkhūnaṃ upasampannaṭṭhāne ṭhatvā omasanapācittiyādivatthu hoti, kevalaṃ anupasampannaṭṭhāne ṭhatvā ‘‘anupasampanne upasampannasaññī padaso dhammaṃ vāceti, āpatti pācittiyassā’’tiādi (pāci. 47) āpattivatthumeva hutvā tiṭṭhati. Akuppena upasampanno pana pacchā pārājikopi jātito upasampannaṭṭhāne tiṭṭhatīti ‘‘paṇḍako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabbo’’tiādinā (mahāva. 109) nayena vuttesu pana vajjanīyapuggalesu koci puggalo ‘‘upasampanno’’ti vuccati, nopi upasampannaṭṭhāne tiṭṭhati, koci tiṭṭhatīti veditabbaṃ.

由于即使是不可动摇的，某些也非处于应住之位——因此那位虽未获接纳却被说为『已被接纳』，如在占巴篇集中（大篇第三九五节以下）所说——故言『处于应住之位』。若如此，则只须说『处于应住之位』一词即可，何须前一词以此来成立不可动摇性？答：非也，因为若执持于不处应住之位的不可动摇者，以此义达上之人便不在所意指之内，会有不合意之结论。由此二者合并说出，此义得以彰显：『仅仅以那不可动摇者达上之人，在此义中亦是所意指的「比库」；以处于应住之位而达上之人，在此义中亦是所意指的「比库」；以可动摇者达上之人，则非所意指。』由此，此义亦得成立：依据『若有比库，明知而为未足二十岁之人行达上羯磨，那人亦是未达上者』（巴吉帝亚第四○三条）之语，在尚未查明之前，即便是达到名义上之比库、自称比库之比库身份者，亦不如前所示之名义上比库、自称比库的比库那般，站在其他比库之达上位上，成为凌辱罪巴吉帝亚等的事项；仅仅站在未达上者之位上，以『对未达上者以为已达上者而逐字教授法，犯巴吉帝亚』等（巴吉帝亚第四七条）而成为犯罪事项而住。然而以不可动摇者达上之人，即便其后犯了巴拉基咖，依生而言仍住于达上之位。因此应当了知：在以『般哒咖，比库们，未达上者不应为之行达上；已达上者应将其灭摈』等（大篇第一○九节）方式所说的应当回避之人当中，某些人被称为『达上者』，却并不住于达上之位；某些则住于其位。

Ettha pana atthi kammaṃ akuppaṃ ṭhānārahaṃ, atthi ṭhānārahaṃ nākuppaṃ, atthi akuppañceva na ṭhānārahañca, atthi nākuppaṃ na ca ṭhānārahanti idaṃ catukkaṃ veditabbaṃ. Tattha paṭhamaṃ tāva vuttaṃ, tatiyacatutthāni pākaṭāni. Dutiyaṃ pariyāyena bhikkhunisaṅghato ekatoupasampannāya liṅgaparivatte sati labbhati. Tassa hi puggalassa pubbe sikkhamānakāle laddhaṃ ñatticatutthaupasampadākammaṃ kiñcāpi akuppañceva ṭhānārahañca, purisaliṅge pana pātubhūte ‘‘anujānāmi, bhikkhave, taṃyeva upajjhaṃ tameva upasampada’’nti (pārā. 69) ettha apariyāpannattā tassa puggalassa kevalaṃ sāmaṇerabhāvāpattito kammaṃ dāni kuppaṃ jātanti vuccati. Liṅgaparivattena cīvarassa adhiṭṭhānavijahanaṃ viya tassa puggalassa bhikkhunisaṅghena katāya upasampadāya vijahanaṃ hotīti veditabbaṃ, aññathā so puggalo upasampanno bhikkhūti āpajjati. Atha vā liṅgaparivatte asatipitaṃ ekatoupasampadākammaṃ kuppati, yathāṭhāne na tiṭṭhati. Tasmā na tāva sā ‘‘bhikkhunī’’ti saṅkhyaṃ gacchati. Yasmā aññataraṃ pārājikaṃ dhammaṃ āpajjitvāpi anāpajjitvāpi uppabbajitukāmatāya gihiliṅgaṃ sādiyantiyā punapi upasampadā ubhatosaṅghe labbhati, tasmā tena pariyāyena ‘‘kuppatīti kuppa’’nti vuccati, yathāvuttakammadosābhāvato pana ‘‘ṭhānāraha’’nti. Bhikkhunī pana gihiliṅgaṃ sādiyantikāle na purisaliṅgapātubhāve sati bhikkhūsu upasampadaṃ labbhatīti sādhakaṃ kāraṇaṃ na dissati, sikkhaṃ paccakkhāya uppabbajitā ce, labhatīti eke, taṃ panāyuttaṃ bhikkhuniyā sikkhāpaccakkhanābhāvatoti amhākaṃ khantīti ācariyo. ‘‘Yathā ‘kattabba’nti vuttaṃ, tathā akate kuppatīti katvā karaṇaṃ satthusāsana’’nti gaṇṭhipade vuttaṃ. Yattha yattha ‘‘gaṇṭhipade’’ti vuccati, tattha tattha ‘‘dhammasirittherassa gaṇṭhipade’’ti gahetabbaṃ.

此处应了知此四种情况：有甘马为不可动摇且处于应住之位者；有处于应住之位而非不可动摇者；有既不可动摇又不处于应住之位者；有既非不可动摇又不处于应住之位者。其中，第一种已如前述，第三、第四种则显而易见。第二种，可从一方面从比库尼僧团达上者在变换根性时获得。对于那人而言，前在在学尼时所获得的白四甘马达上羯磨，虽然既不可动摇又处于应住之位，然而当男根显现时，『比库们，我允许以同一戒师行同一达上』（巴拉基咖第六九条）此句中，因不涵括那人，故仅因那人进入沙玛内拉身份，那甘马即被说为『现已成为可动摇』。应了知：就如因变换根性而衣物失去认定一样，那人对于由比库尼僧团所作之达上亦是舍离的；否则，那人将以已达上比库身份而犯罪。又或者，在没有变换根性的情况下，单方达上甘马即成为可动摇，不住于应住之位。因此，她暂时尚不算数为『比库尼』。由于即便犯了某一巴拉基咖法或未犯，若是出于欲求还俗之心而接受在家人标志者，仍可再度于两部僧团中获得达上，故以此方式被说为『动摇，故曰可动摇』；然而因无前述之甘马过失，故曰『处于应住之位』。至于比库尼，在其接受在家人标志之时，若非男根显现，则无充分理由显示可于比库中获得达上。若是舍戒后还俗者，则能获得——此为某些人的看法；然而那是不合理的，因为比库尼无舍戒之事——此为我们的认可，老师如是说。『如「应当作」所说，未如此作时便成可动摇，故而作之乃为导师教诫』，此乃注释节要中所说。凡说『注释节要』之处，皆应理解为『法喜长老之注释节要』。

Sājīvapadabhājanīyavaṇṇanā有命词分别解释

‘‘Mahābodhisattā niyatā’’ti vuttaṃ anugaṇṭhipade. Yattha ‘‘anugaṇṭhipade’’ti, tattha ‘‘vajirabuddhittherassā’’ti gahetabbaṃ. Sāvakabodhipaccekabodhisammāsambodhīti vā tīsu bodhīsu sammāsambodhiyaṃ sattā bodhisattā mahābodhisattā nāma. Pātimokkhasīlabahukattā, bhikkhusīlattā, kilesapidahanavasena vattanato, uttamena bhagavatā paññattattā ca adhikaṃ, buddhuppādeyeva pavattanato uttamanti aññatarasmiṃ gaṇṭhipade. Kiñcāpi paccekabuddhāpi dhammatāvasena pātimokkhasaṃvarasīlena samannāgatāva honti, tathāpi ‘‘buddhuppādeyeva pavattatī’’ti niyamitaṃ tena pariyāyenāti. Tenāha ‘‘na hi taṃ paññattiṃ uddharitvā’’tiādi. Pātimokkhasaṃvaratopi ca maggaphalasampayuttameva sīlaṃ adhisīlaṃ, taṃ pana idha anadhippetaṃ. Na hi taṃ pātimokkhuddesena saṅgahitanti. Samantabhadrakaṃ kāraṇavacanaṃ sabbasikkhāpadānaṃ sādhāraṇalakkhaṇattā imissā anupaññattiyā ariyapuggalā ca ekaccaṃ āpattiṃ āpajjantīti sādhitametaṃ, tasmā ‘‘na hi taṃ samāpanno methunaṃ dhammaṃ paṭisevatī’’ti aṭṭhakathāvacanaṃ asamatthaṃ viya dissatīti? Nāsamatthaṃ, samatthameva yasmiṃ yasmiṃ sikkhāpade sāsā vicāraṇā, tassa tasseva vasena aṭṭhakathāya pavattito. Tathā hi kaṅkhāvitaraṇiyaṃ (kaṅkhā. aṭṭha. nidānavaṇṇanā) udakukkhepasīmādhikāre ‘‘timaṇḍalaṃ paṭicchādetvā antaravāsakaṃ anukkhipitvā uttarantiyā bhikkhuniyā’’ti vuttaṃ bhikkhunivibhaṅge āgatattā. Eseva nayo aññepi evarūpesu. Kimatthanti ce taṃ? Pāḷikkamānuvattanena pāḷikkamadassanatthaṃ. Tatridaṃ samāsato adhippāyadīpanaṃ – padasodhammasikkhāpadassa tikaparicchede upasampanne upasampannasaññī, anāpatti, akaṭānudhammasikkhāpadavasena upasampanne ukkhittake siyā āpatti, tathā sahaseyyasikkhāpadeti evamādi. Attho panettha parato āvi bhavissati.

『大菩萨是已确定者』，此乃副注释节要中所说。凡说『副注释节要』之处，皆应理解为『金刚慧长老』所说。声闻菩提、缘觉菩提、正自觉菩提，此三菩提中，以正自觉菩提为目标的众生，名为菩萨，名为大菩萨。因具多数巴帝摩卡戒之故、因属于比库之戒之故、因以覆盖烦恼之义而行之故、因由最尊上的世尊所制定之故而殊胜；又因唯在有佛陀出世时方得行持之故而最为殊胜——某注释节要中如是说。虽然辟支佛依法性亦当具足巴帝摩卡律仪戒，然而以『唯在有佛陀出世时方得行持』已作规定，是就那种方式而言。因此才说『不将那制戒取出』等语。又，即便是巴帝摩卡律仪，唯道果相应之戒方为增上戒，然而那并非此处所意指者，因为那并不在巴帝摩卡诵出之摄受范围内。『圆满有益』之理由语，乃因一切学处共同特性之故，以及此随制戒圣者有时仍会犯罪，此已得以成立，因此注释书中『确实，那位入定者不会受习欲邪行』之语，看似无力？答：并非无力，而是完全有力——乃是依各各学处自身之审察，注释书从各各自身角度而说。例如，《疑惑度脱》注释书（疑惑度脱注释·因缘释）在水中投掷界场领域中，说到『盖住三处，提起下衣，在正出水的比库尼』，乃是因出现于比库尼分析之故。其余类似之处，亦应同此理解。若问此为何意——乃是为了随顺巴利文而显示巴利文趣向。此处简要开示其义如下：在逐字骂詈法学处之三重界定中，对已达上者以达上想，不犯；依未经正式审查之骂詈学处，对已达上者中被举罪者，或有犯罪；同理，在同卧学处中，等等。然而此处之义，将在下文中显现。

Yaṃ vuttaṃ aṭṭhakathāyaṃ ‘‘tatopi ca maggaphalacittameva adhicittaṃ, taṃ pana idha anadhippeta’’nti ca, ‘‘tatopi ca maggaphalapaññāva adhipaññā, sā pana idha anadhippetā. Na hi taṃsamāpanno bhikkhu methunaṃ dhammaṃ paṭisevatī’’ti. ‘‘Tatra yāyaṃ adhisīlasikkhā, ayaṃ imasmiṃ atthe adhippetā sikkhā’’ti imāya pāḷiyā virujjhati. Ayañhi pāḷi adhisīlasikkhāva idha adhippetā, na itarāti dīpeti. Aṭṭhakathāvacanaṃ tāsampi tiṇṇaṃ lokiyānaṃ adhippetataṃ dīpeti. Ayaṃ panettha aṭṭhakathādhippāyo – tissopi lokiyā sikkhā imasmiṃ paṭhamapārājike sambhavanti, kālenāpi adhicittapaññālābhī bhikkhu tathārūpaṃ asappāyaṃ paccayaṃ paṭicca tato tato adhicittato, adhipaññāto ca āvattitvā sīlabhedaṃ pāpuṇeyyāti ṭhānametaṃ vijjati, na lokuttaracittapaññālābhī, ayaṃ nayo itaresupi sabbesu adinnādānādīsu sacittakesu labbhati, acittakesu pana itaropi. Tathāpi kevalaṃ vinayapiṭakassa, pātimokkhasīlassa ca saṅgāhakattā ‘‘sikkhaṃ appaccakkhāyā’’ti imasmiṃ uttarapade paccakkhānārahā adhisīlasikkhāva lokiyāti dassanatthaṃ pāḷiyaṃ ‘‘tatra yāyaṃ adhisīlasikkhā, ayaṃ imasmiṃ atthe adhippetā sikkhā’’ti vuttanti veditabbaṃ.

注疏中所说的『彼处之增上心，唯道果心也，然此处非所意指』，以及『彼处之增上慧，唯道果慧也，然此处非所意指。盖已证入彼定之比库，不行淫法故』，此二说与『于此，所谓增上戒学，此乃于此义所意指之学』这一巴利经文相违。此巴利经文正是说明：唯增上戒学为此处所意指，而非其余二学。然注疏之言，则显示三种世间学亦为所意指。此处注疏之意趣乃是：三种世间学皆可见于第一巴拉基咖条文，盖有时虽已获得增上心、增上慧之比库，因依止不适宜之缘，或从增上心、或从增上慧退转，而至破戒——此可能性确实存在；然已获得出世间心慧者则不然。此理在其余一切有心之不与取等条文中亦可得，而无心之条文则连其余者亦然。尽管如此，因律藏及巴帝摩卡戒纯为摄护之故，为显示于『不舍学』此后分词中，当舍弃者唯是世间增上戒学，故巴利经文中说『于此，所谓增上戒学，此乃于此义所意指之学』，应如是了知。

Ettha sikkhāti kāyavacīduccaritato viratī ca cetanā ca, aññatra cetanāyeva veditabbā. Sikkhāpadanti sauddesasikkhāpadaṃ, ekaccaṃ anuddesasikkhāpadañca labbhati. Cittassa adhikaraṇaṃ katvāti tasmiṃ sikkhatīti adhikaraṇatthe bhummanti dassanatthaṃ vuttaṃ. Yathāsikkhāpadanti paccavekkhaṇavasena vuttaṃ. Sīlapaccavekkhaṇāpi hi sīlameva, tasmā suppaṭicchannādicārittesu virativippayuttacetanaṃ pavattentopi sikkhaṃ paripūrentotveva saṅkhyaṃ gacchati. ‘‘Sampajānamusāvāde pācittiya’’nti (pāci. 2) vuttamariyādaṃ avītikkamanto ‘‘tasmiñca sikkhāpade sikkhatī’’ti vuccati. Aññatarasmiṃ pana gaṇṭhipade vuttaṃ ‘‘sikkhāti taṃ sikkhāpadaṃ sikkhanabhāvena pavattacittuppādo. Sājīvanti paññatti. Tadatthadassanatthaṃ pubbe methunasaṃvarassetaṃ adhivacana’’nti. Yasmā sikkhāya guṇasammatāya puññasammatāya tantiyā abhāvato lokassa dubbalyāvikammaṃ tattha na sambhavati. Patthanīyā hi sā, tasmā ‘‘yañca sājīvaṃ samāpanno, tattha dubbalyaṃ anāvikatvā’’ti vuttaṃ. Āṇāya hi dubbalyaṃ sambhavatīti āyasmā upatisso.

此中「学」者,从身语恶行离之离与思,除思之外应知即思。「学处」者,得有诵学处,及某些不诵学处。「以心为所缘而」者,为示「于彼学」之所缘义为地格,故如是说。「如学处」者,依省察而说。戒之省察亦即戒,故即使生起与离相应之思于善覆藏等行仪中,亦算作圆满学。不越「于故意妄语为巴吉帝亚」所说之界限者,称为「于彼学处学」。然于某论典中说:「学者,彼学处以学之状态生起之心生起。有命者,施设也。为示彼义,此前为梵行律仪之同义语。」因无学之功德所许、福德所许之绳索,世间之羸弱与变异于彼不生。彼实可愿求,故说「凡已得有命者,于彼不现羸弱」。因于命令羸弱生起,具寿伍波提索如是说。

Sikkhāpaccakkhānakathāvaṇṇanā舍学说解释

Etthayāmīti amukasmiṃ titthāyatane, gharādimhi vā. Bhāvavikappākārenāti ‘‘ahaṃ assa’’nti āgatattā yaṃ yaṃ bhavitukāmo, tassa tassa bhāvassa vikappākārena, bhikkhubhāvato aññabhāvavikappākārenāti adhippāyo.

「此中我将」者,于某外道处所,或于家等。「以有之分别行相」者,因来「我将是彼」,凡欲成为者,以彼彼有之分别行相,意趣为以从比库有之其他有分别行相。

§46

46.Handāti vacasāyeva. Gihibhāvaṃ patthayamānotiādipadehi cittaniyamaṃ dasseti. Ekeneva cittena sikkhāpaccakkhānaṃ hoti, na tadabhāvenāti.

「来」者,仅以语。以「希求在家状态」等句示心决定。以一心即有学之舍弃,非以彼无。

§51

51.Buddhaṃ dhammantiādipadehi khettaniyamaṃ dasseti. Tattha ādito cuddasahi padehi sabhāvapariccāgo, pacchimehi aṭṭhahi bhāvantarādānañca dassitaṃ hoti. Paccakkhāmi dhārehīti etehi kālaniyamaṃ dasseti. Vadatīti iminā padena payoganiyamaṃ dasseti. Viññāpetīti iminā vijānananiyamaṃ dasseti. Ummattako sikkhaṃ paccakkhāti, ummattakassa santike sikkhaṃ paccakkhātītiādīhi puggalaniyamaṃ dasseti. Ariyakena milakkhassa santike sikkhaṃ paccakkhātītiādīhi pana puggalādiniyamepi sati vijānananiyamāsambhavaṃ dasseti. Tattha ‘‘yāya milakkhabhāsāya kālaniyamo natthi, tāyapi bhāsāya kālaniyamatthadīpane sati sikkhāpaccakkhānaṃ ruhatīti no matī’’ti ācariyo. Davāyātiādīhi khettādiniyame satipi cittaniyamābhāvena na ruhatīti dasseti. Sāvetukāmo na sāvetīti cittaniyamepi sati payoganiyamābhāvena na ruhatīti dasseti. Aviññussasāveti, viññussa na sāvetīti cittakhettakālapayogapuggalavijānananiyamepi sati yaṃ puggalaṃ uddissa sāveti, tasseva savane na ruhati, na aññassāti dassanatthaṃ vuttaṃ, tena vuttaṃ aṭṭhakathāyaṃ ‘‘yadi ayameva jānātūti ekaṃ niyametvā āroceti, tañce so eva jānāti, paccakkhātā hoti sikkhā. Atha so na jānāti…pe… appaccakkhātā hoti sikkhā’’ti. Sabbaso vā pana na sāveti, appaccakkhā hoti sikkhāti cittādiniyameneva sikkhā paccakkhātā hoti, na aññathāti dassanatthaṃ vuttaṃ. Ettāvatā ‘‘sikkhā…pe… dubbalyaṃ anāvikatvā’’ti padassa padabhājanaṃ tīhi ākārehi dassitaṃ hoti. Tattha dve amissā, pacchimo eko missoti veditabbo. Teneva vacībhedenāti tadatthadīpanamattaṃ vacanaṃ sutvāva teneva vacībhedena jānāpetīti attho. Cittasampayuttanti paccakkhātukāmatācittasampayuttaṃ. Samayaññū nāma tadadhippāyajānanamattena hoti.

以「佛法」等句示田决定。其中从初以十四句示自性舍弃,以后八句示取其他有。「我舍弃,持」以此等示时决定。「说」以此句示作用决定。「令知」以此示了知决定。以「疯狂者舍弃学,于疯狂者前舍弃学」等示人决定。然以「以圣者语于蛮夷前舍弃学」等,示即使有人等决定,了知决定不生。其中「以何蛮夷语无时决定,以彼语亦于时决定义显示时,学之舍弃成立,非我见」,老师如是说。以「将跑」等示即使有田等决定,以心决定无故不成立。「欲令知而不令知」者,示即使有心决定,以作用决定无故不成立。「令不了知者知,不令了知者知」者,为示即使有心田时作用人了知决定,对所指定之人令知,仅于彼闻成立,非于他,故如是说。由此于注疏中说:「若指定一人『愿此人知』而告知,若彼人知,则为学之舍弃者。若彼不知……乃至……非学之舍弃者。」「或完全不令知,非舍弃学」者,为示仅以心等决定学为舍弃,非以其他,故如是说。至此「学……乃至……不现羸弱」句之句分析以三行相示。其中二为不混,最后一为混,应知。「以彼语破」者,仅为示彼义,闻语已即以彼语破令知,此为义。「与心相应」者,与欲舍弃心相应。「知时者」名为仅以知彼意趣而有。

§53

53.Vaṇṇapaṭṭhānaṃ buddhaguṇadīpakaṃ suttaṃ. Upāligahapatinā vuttā kira upāligāthā. Paññāṇaṃ saññāṇanti atthato ekaṃ, tasmā bodhipaññāṇanti bodhisaññāṇaṃ, bodhibījanti vuttaṃ hoti.

「色立」者,显示佛功德之经。伍巴离居士所说之伍巴离偈。「智与想」义为一,故「菩提智」者,菩提想,说为菩提种。

Dvinnampi niyametvāti ettha ‘‘dvīsupi jānantesu eva paccakkhāmīti adhippāyena vutte tesu eko ce jānāti, na paccakkhātā hotī’’ti aññatarasmimpi gaṇṭhipade vuttaṃ, taṃ aṭṭhakathāya na sameti. ‘‘Gihī homī’’ti vā ‘‘gihimhī’’ti vā vutte kiñcāpi vattamānavacanaṃ hoti. ‘‘Dhārehī’’ti atthābhāvā ca ‘‘dhārehī’’ti vutte ca parassupari gacchati, tasmā na hoti. Sandiṭṭhikaṃ dhammanti sabbattha dhammavacanaṃ vuttaṃ yaṃ sandhāya ‘‘sandiṭṭhika’’nti vadati, taṃ pakāsetuṃ. Aññathā ‘‘vijitavijayaṃ paccakkhāmī’’ti vutte cakkavattiādīsupi tappasaṅgato buddhasaddopi avasāne vattabbo bhaveyya. Ācariyavevacanesu pana yo maṃ pabbājesītiādi upajjhaṃ aggahetvā, paraṃ vā uddissa pabbajitaṃ sandhāya vuttanti. Okallakoti kapaṇādhivacanaṃ. Moḷibaddhoti sikhābaddho, omukkamakuṭo vā. Cellako athero. Ceṭako majjhimo. Moḷigallo mahāsāmaṇero. Manussaviggahanāgādīnaṃ nāgarūpādīnaṃ vā santike, bhāsājānanakinnarādīnaṃ vā. ‘‘Devatā nāma mahāpaññā’’ti kira pāṭho. Davāyāti sahasā. Ravābhaññenāti khalitabhaññena. Akkharasamayānañhi nābhiññātāya vā karaṇānaṃ avisadatāya vā hoti ravābhaññaṃ. Avidheyyindriyatāya ‘‘potthakarūpasadisassā’’ti vuttaṃ, garumedhassa mandapaññassa. Kittāvatā pana garumedho hotīti ce? Samaye akovidatāya.

「指定二人」者,此中于某论典中说:「若以『于二人知时我舍弃』之意趣而说,彼等中若一人知,非舍弃者。」彼与注疏不合。「我为在家」或「于在家」虽说,虽为现在语。以「持」义无故,及说「持」时向未来去,故不成。「现见法」者,为显示所指「现见」而说一切处法语。否则说「我舍弃胜利之胜者」时,于转轮王等亦因彼关联,佛语亦应于最后说。然于老师语中,「谁令我出家」等,不取戒师,指对他而出家者而说。「奥咖喇咖」者,贫穷之同义语。「摩离巴达」者,发髻束缚者,或垂发冠者。切喇咖长老。切吒咖中等。摩离嘎喇大沙玛内拉。「于人形龙等前」者,于龙形等前,或于知语之紧那罗等前。「天人名为大慧者」,如是读法。「达瓦亚」者,急速。「以声破」者,以错乱声。因字时不了知或作不清晰故有声破。以根不调顺「如幼儿形相者」如是说,重痴之钝慧者。「何时为重痴」若问?以于时不善巧。

Sikkhāpaccakkhānakathāvaṇṇanā niṭṭhitā. · 舍学说解释已毕。

Mūlapaññattikathāvaṇṇanā根本制定说解释

§55

55. ‘‘Paṭisevatināmā’’ti padaṃ mātikāyaṃ natthi, tasmā ‘‘paṭiseveyyāti etthā’’tiādimāha. ‘‘Eso methunadhammo nāmā’’ti sabbapāḷipotthakesu, aṭṭhakathāyaṃ ‘‘eso vuccati methunadhammo nāmā’’ti uddhaṭā. Itthiyā nimittena attano nimittanti duviññeyyametaṃ dassitaṃ. Attano nimittena itthiyā nimittaṃ suviññeyyattā na dassitaṃ. Cattāri ṭhānāni muñcitvāti ettha abbhantaratalaṃ chupantaṃyeva sandhāya vuttaṃ, acchupantaṃ nīharantassa anāpatti. Majjhanti aggappadesaṃ. Uparibhāgamajjhanti uparibhāgassa aggappadesaṃ. Naṭṭhakāyappasādanti ettha upahatindriyassa āpattisambhavato idhāpi āpattīti ce? Neti dassanatthaṃ ‘‘matacammaṃ vā’’tiādi vuttaṃ. Matacammañhi anupādinnaṃ, upādinne eva pārājikāpatti. Apidhāya appaṭicchādetvā. Yathā dantā na dissanti, tathā pidhāyeva nisīditabbanti adhippāyo.

「应行」一词,在论母中无有,故说「应行者,于此」等。「此名交媾法」者,一切巴利写本中,注疏中举出「此被称为交媾法」。以女根之相于自根之相,此难知故显示之。以自根之相于女根之相,易知故不显示。除四处者,于此就内部底面触及边缘而说,若不触及边缘而抽出,无犯。中者,顶端部分。上部之中者,上部之顶端部分。根身坏者,于此,因根损坏者有犯之可能性,于此亦有犯耶?为显示「否」,故说「死皮」等。死皮者,未执受,唯于执受者有巴拉基咖罪。覆盖者,不露出。意趣为:应如牙齿不显现般覆盖而坐。

Gonasoti goṇapiṭṭhiko maṇḍalasappo, yassa piṭṭhe lohitakāni maṇḍalāni dissanti. Kalalaparicayavāricāramacchaggahaṇena kiñcāpi samudde mahāmukhā hatthisarīrampi ekappahārena gilituṃ samatthā tato mahantatarā ca gahitā honti, tesaṃ mukhādīsu methunadhammo na sambhavatīti tattha ṭhānaparicchedo natthīti eke, vicāretvā gahetabbaṃ. Etameva hīti anantaraṃ sandhāya. Saddhiṃ yojanāya akkharayojanāya. ‘‘Paññattaṃ pana sikkhāpadaṃ sabbehipi lajjīpuggalehi samaṃ sikkhitabbabhāvato samasikkhatā nāmāti vuttattā sabbasikkhāpadaṃ sabbabhikkhūhi sikkhitabbaṃ. Na hi kassaci ūnamadhikaṃ vā atthī’’ti tassa gaṇṭhipade vuttaṃ. Parivāre pana –

牛背者,牛背蛇、圆斑蛇,其背上显现血色圆斑。虽以胚胎、肉团、水生、卵生之鱼摄取,于海中大口者,能以一击吞象身,亦摄取更大者,于彼等之口等处交媾法不可能,故于彼处无处所之限定,如是有人说,应审察而取。此即者,就前文而言。为连接,为字连接。「然所制学处,以一切惭愧者应学之性故,名为等学,如是所说故,一切学处应为一切比库所学。于任何人无有减增」者,于彼结文中说。然于附随中——

‘‘Na ukkhittako na ca pana pārivāsiko,

「非被举罪者,亦非行别住者,

Na saṅghabhinno na ca pana pakkhasaṅkanto;

非破僧者,亦非转向派别者;

Samānasaṃvāsakabhūmiyā ṭhito,

住于共住地者,

Kathaṃ nu sikkhāya asādhāraṇo siyā’’ti. (pari. 479) –

如何于学处成为不共者?」

Vuttaṃ. Tadaṭṭhakathāya ca ‘‘ayaṃ pañhā nahāpitapubbakaṃ sandhāya vuttā. Ayañhi khurabhaṇḍaṃ pariharituṃ na labhati, aññe labhanti. Tasmā sikkhāya asādhāraṇo’’ti vuttaṃ. Taṃ sabbaṃ yathā saṃsandati sameti, tathā veditabbaṃ . Bhikkhunīnaṃyeva sādhāraṇāni sikkhāpadānipi bhikkhu sikkhati, evamaññopi anhāpitapubbako bhikkhu taṃ sikkhāpadaṃ sikkhati eva tadatthakosallatthanti katvā sabbampi sikkhāpadaṃ samasikkhatā nāmāti. Yaṃ taṃ vuttanti sambandho. ‘‘Tisso itthiyo’’tiādivibhaṅgotaṃniyāmakotilakkhaṇattā vatthuniyamanatthaṃ vuttaṃ. Tena amanussitthippasaṅgena kate suvaṇṇarajatādimaye paṭikkhipati. Ito paṭṭhāya ye ca ‘‘tayo atthavase paṭicca vibhaṅgo pavattatī’’ti pubbe vuttā, te yathāsambhavaṃ yojetvā veditabbā.

已说讫。彼注疏亦云：『此问题乃针对曾为理发师者而说。此人不得执持剃刀器具，余人则可。故此学处非共通』。凡此诸说，皆应依其契合相应之处而了知。比库尼专属之学处，比库亦须学习；同理，其他曾为理发师之比库，亦须学习该学处，此为了知彼学处之义及善巧故——如是，凡悉数平等修学一切学处者，名为『等学者』。『所说者』，此乃上下文之连接。『三种女人』等之分别，因是限定义与限定相之缘故，乃为限定犯戒对象之目的而说。由此，凡因牵涉非人女之情形所作，以黄金白银等所造之物，则在遮止之列。自此以下，凡前文所说『因三种义利而展开分别』者，皆应依情况相应配合而了知。

Paṭhamacatukkakathāvaṇṇanā第一四法说解释

§57

57.Āpatti pārājikā assa hotīti ettha yasmā sā akusalā āpatti tassa bhikkhuno sīlasambhavaṃ abhibhavati, rāgābhibhave tasmiṃ pārājikāti laddhanāmā pubbabhāge āpannā dukkaṭathullaccayādayo āpattiyo abhibhavitvā vināsetvā sayamevekā assa. Vatthunā sabhāgāhi vā asabhāgāhi vā aññāhi pārājikattena samānajātikāhi āpattīhi sayaṃ nābhibhavīyatīti eke. Taṃ taṃ pubbe vicāritameva. Yadā pana catassopi pārājikāpattiyo ekato honti, tadā tā tassa bhikkhuno bhikkhubhāvaṃ abhibhavanti, abhikkhuṃ karonti, anupasampannaṃ karonti, samaññāyapi bhikkhu na hoti. Omasavādapācittiyaṃ na janetīti eke. Dutiyena atthavikappena pārājikassa dhammassa patti sampatti āpattīti attho saṅgahito hotīti katvā āpattisampattivādīnaṃ saṅgahito hoti, yujjati cesā parasāpekkhā. Sāpattiko nāma so bhikkhu hoti, aññathā tassa khaṇabhaṅgena anāpattiko bhaveyya, na ca hotīti. Kadā pana hotīti? Yadā kālaṃ karoti, yadā ca sikkhaṃ paccakkhāya sāmaṇerādibhūmiyaṃ tiṭṭhati. Yadi evaṃ sikkhāya paccakkhātāya pārājikāpatti paccakkhātā hoti sikkhā cāti ubhayaṃ tassa ekato atthi, saṅghādisesādiāpatti sikkhāpaccakkhānena kiṃ na paccakkhātā, puna upasampannena desāpetabbā. Sikkhāpaccakkhānaṃ āpattivuṭṭhānaṃ jātaṃ, abhikkhu āpattito vuṭṭhāti, gahaṭṭho vuṭṭhāti, sāmaṇero vuṭṭhāti, tato vinayavirodhā na vuṭṭhāti. Hañci pana vuṭṭhāti gahaṭṭho, sāmaṇero vā sīlasampannova jhānalābhī assa, sotāpattiphalassa vā arahattaphalassa vā lābhī assa, pārājikāpattiyā sāpattiko arahā assa. Ukkhittako uppabbajito vā parivāsāraho mānattāraho uppabbajito vā sīlasampanno jhānalābhī assa, sotāpattiphalassa, arahattaphalassa vā lābhī assa, sāpattiko santarāyiko arahā assa, so puna upasampanno parivāsaṃ, mānattaṃ vā datvā abbhetabbo ukkhittako osāretabboti samāno ayaṃ upalabbhoti.

57.『彼将得巴拉基咖罪』——于此，由于该不善罪过凌驾彼比库之戒之本源，当欲染被凌驾、被命名为巴拉基咖之时，先前所犯之恶作、土喇吒亚等诸罪，已被凌驾、摧毁，唯此一罪独存于彼。就同类罪而言，无论是与犯戒对象同类或不同类的、与巴拉基咖同种类的罪，彼此之间不相互凌驾——此为一说，此已于前分别讨论。然当四种巴拉基咖罪同时具足，则此诸罪凌驾该比库之比库身份，使彼成为非比库、成为未受达上者，即便名义上亦不成比库。『不生轻毁语之巴吉帝亚』——此为一说。依第二种义理抉择，得巴拉基咖法之罪过，摄入『罪之具足』之义，故为主张罪具足说者所摄，且此说亦合理，因为彼依赖他人。所谓『彼比库名为有罪者』——否则，依刹那生灭之理，彼将成为无罪者，然而事实并非如此。那么，彼何时成为有罪者？乃是于命终之时，以及舍戒后住于沙玛内拉等位之时。若如此，则于舍戒时，巴拉基咖罪与戒二者同时舍弃，那么桑喀地谢萨等罪，岂非亦随舍戒而被舍弃？——然而，再度受达上后仍须发露忏悔。舍戒即成为出罪之因：非比库由罪中出离，在家者由罪中出离，沙玛内拉由罪中出离，然由律之相违则不出离。设若在家者或沙玛内拉出离，且戒行清净，得禅那，乃至得预流果或阿拉汉果，则此具巴拉基咖罪之阿拉汉，仍为有罪者。被驱摈者、被逐出者，或犯重法而未出罪者、舍戒后住于在家等位者，若戒行清净、得禅那，乃至得预流果或阿拉汉果，则彼为有罪而有障碍之阿拉汉；彼若再度受达上，则于给予别住或僧悦后应为其解除驱摈、应为其恢复——如此之人确实存在。

Ayaṃ panettha vinicchayo – pārājikaṃ dhammaṃ āpanno yāva bhikkhubhāvaṃ paṭijānāti sādiyati saṃvāsaṃ, santarāyikattā uposathadivasādīsu gahaṭṭhassa viya sayameva sīlaṃ samādiyantassapi na sīlasamādānaṃ ruhati, pageva jhānādīni. So ce bhikkhubhāvaṃ na sādiyati na paṭijānāti saṃvāsaṃ na sādiyati, kevalaṃ bhikkhūnaṃ āvikatvā rājavericorādibhayena kāsāvaṃ na pariccajati, anupasampannova hoti sahaseyyādiṃ janeti, sīlassa ca jhānādīnañca bhāgī hoti. Vuttañhetaṃ bhagavatā –

此处之判决如下：犯巴拉基咖法者，若仍自认具备比库身份、认可共住，则因有障碍之故，即便如在家者于伍波萨他日等自行受戒，其受戒亦不成立，遑论禅那等。若彼不认可比库身份、不认可共住、不认可，仅因惧怕国王、盗贼等而不舍弃袈裟，向比库们公开，则彼仍为未受达上者，会产生共宿等罪，然得分享戒与禅那等。世尊曾如是说：

‘‘Āpannena visuddhāpekkhena santī āpatti āvikātabbā, āvikatā hissa phāsu hoti, paṭhamassa jhānassa adhigamāyā’’tiādi (mahāva. 134-135).

『犯罪者若欲清净，应公开已犯之罪；公开后，彼将得安适，以成就初禅故』等（《大品》134-135页）。

Tattha santī āpattīti sāvasesānavasesappabhedā sabbāpi āpatti āpannā adhippetā. Evaṃ santepi pageva gahaṭṭhādibhūmiyaṃ ṭhito jhānādīnaṃ bhāgī assa suddhante ṭhitattā, yo pana ukkhittako anosārito, garudhammaṃ vā āpajjitvā avuṭṭhito sikkhaṃ paccakkhāya gahaṭṭhādibhūmiyaṃ ṭhito, na so jhānādīnaṃ bhāgīyeva bhavati na suddhante ṭhitattā, sakaraṇīyattā ca, teneva bhagavatā ‘‘so puna upasampanno osāretabbo’’ti vuttaṃ, tasmā tassa puggalassa te bhikkhukāle āpannā antarāyikā dhammā vippaṭisāraṃ janayitvā avippaṭisāramūlakānaṃ pāmojjādīnaṃ sambhavaṃ nivārenti, no sakāsāvesuyeva. No ce nivārenti, sambhavati. Garukaṃ āpajjitvā bhikkhūnaṃ āvikatvā ce uppabbajito, pakatatto hutvā uppabbajitoti katvā jhānādīnaṃ bhāgī assa ‘‘āvikatā hissa phāsu hotī’’ti vuttattā. Pageva bhikkhukāle, na tveva ukkhittako sakaraṇīyattāti eke. Tadanuvattanako pana taṃ laddhiṃ pahāya bhāgī assa. Na, bhikkhave, sagahaṭṭhāya parisāya (mahāva. 154) sikkhāpaccakkhātakassa antimavatthuṃ ajjhāpannakassa nisinnaparisāyāti (mahāva. 183) ettha gahaṭṭho nāma pakatiyā gihiliṅge ṭhito. Sikkhaṃ paccakkhāya bhikkhuliṅge ṭhito sikkhāpaccakkhātako. So sakāsāvesu sāpekkhattā sāmaṇerabhāvaṃ patthayamāno teneva liṅgena tīhi saraṇagamanehi sāmaṇero hoti. Antimavatthuṃ ajjhāpanno saṃvāsaṃ sādiyantopi pacchā pubbe vuttakkamena asādiyitvā sāmaṇerabhāvaṃ patthayamāno sikkhāpaccakkhātako viya tīhi saraṇagamanehi sāmaṇero hoti, na puna kāsāvaṃ paṭiggāhāpetabbo bhikkhūhi paṭhamaṃ dinnaliṅgeyeva ṭhitattā. Yo pana pārājiko codiyamāno parājitvā ‘‘handa, bhante, sāmaṇero bhavāmi, saraṇāni dethā’’ti vadati, ‘‘sādhu gaṇhāhī’’ti na vattabbo, gihiliṅge ṭhapetvā puna kāsāyāni paṭiggāhāpetvā pabbājetabbo. ‘‘Idaṃ pana sabbaṃ attano matiyā vuttattā vicāretvā gahetabba’’nti ācariyo vadati. Pavesanaṃ nāma aṅgajātaṃ pavesentassa aṅgajātena samphusanaṃ. Paviṭṭhaṃ nāma yāva mūlā pavesentassa vippakatakāle vāyāmakālo. Sukkavissaṭṭhisamaye aṅgajātaṃ ṭhitaṃ nāma. Uddharaṇaṃ nāma nīharaṇakālo. Gaṇṭhipade pana ‘‘vāyāmato oramitvā ṭhānaṃ ṭhitaṃ nāmā’’ti vuttaṃ, taṃ asaṅkarato dassanatthaṃ vuttaṃ. Pavesanapaviṭṭhauddharaṇakālesupi sukkavissaṭṭhi hotiyeva.

其中，『已犯之罪』者——有余罪与无余罪两类之一切已犯之罪，皆为所意指。即便如此，住于在家等位者，因住于清净界，得分享禅那等，更不用说了。然而，被驱摈而未恢复者，或犯重法而未出罪者，或舍戒后住于在家等位者，彼等不得分享禅那等，因未住于清净界，且尚有应办之事。正因如此，世尊说『彼须再度受达上方可恢复』。因此，对于此等人，彼等于比库期间所犯之有障碍诸法，生起追悔，障碍以无追悔为根本之喜等之生起，但非于有袈裟者本身。若不障碍，则得生起。若犯重罪后向比库公开、随即出家离去，以视为已成为凡夫而出离，则得分享禅那等——因经文说『公开后彼将得安适』。在比库期间更不用说，然被驱摈者因有应办之事则不然——此为一说。随顺此说者，若舍弃此见，则得分享。『比库们，不于有在家众之集会中』（《大品》154页），『舍戒者』、『犯究竟事者』，于『就坐之集会中』（《大品》183页）——此处，在家者，乃是本质上住于居士相者。舍戒者，乃是舍戒后住于比库相者。彼仍挂念有袈裟，欲求沙玛内拉位，则以同一相，以三皈依而成为沙玛内拉。犯究竟事者，认可共住，其后依前述方式不认可，欲求沙玛内拉位，如同舍戒者，以三皈依而成沙玛内拉，无须再由比库处受取袈裟，因其仍住于最初所授之相中。至于巴拉基咖者，若在被指控后落败，说『请问，大德，愿我成为沙玛内拉，请授三皈依』，则不应说『好，请受取』，应使彼住于居士相，再令受取袈裟，然后出家。『然此一切，老师说，因是依自己的见解而说，应审察后采纳』。所谓『进入』，是指插入者以根门触及对方根门。所谓『已进入』，是指从插入至根部，于射精之前为努力之时间。所谓『根门住立』，是指于射精之时根门仍在其中。所谓『拔出』，是指拔出之时间。然在结节处说『从努力起退回之位置，名为住立』，此乃为显示无混乱而说。于进入、已进入、拔出三时，亦确实有精液射出。

Paṭhamacatukkakathāvaṇṇanā niṭṭhitā. · 第一四法说解释已毕。

Ekūnasattatidvisatacatukkakathāvaṇṇanā二百六十九个四法组之论的注释

§59-60

59-60. ‘‘Mataṃ yebhuyyena akkhāyita’’nti vacanato amataṃ yebhuyyena khāyitampi pārājikavatthumevāti dasseti. Sabbaso khāyitaṃ, uppāṭitaṃ vā thullaccayavatthumevāti dasseti, tathā ‘‘yebhuyyena khāyita’’nti vacanato mataṃ sabbakhāyitaṃ, uppāṭitaṃ vā dukkaṭavatthūti dasseti. Na ca sāvasesaṃ paññapenti. Kiṃ kāraṇā? Idañhi sikkhāpadaṃ lokavajjaṃ, na paṇṇattivajjaṃ. Tattha sikkhāpadanti pārājikaṃ adhippetaṃ. Tattha thullaccayampi hi lokavajjaṃ, na paṇṇattivajjaṃ. Atha vā ubhayampi anavasesaṃ paññattaṃ. Pārājikakhette hi heṭṭhimakoṭiṃ pāpetvā ṭhapite tato paraṃ thullaccayanti paññattameva hoti. Tattha thullaccayakhettampi pārājikakhettaṃ viya heṭṭhimaparicchedena vuttanti veditabbaṃ. Upaḍḍhakkhāyite thullaccayanti yattha nimittaṃ khāyitaṃ, taṃ dukkaṭavatthūti veditabbaṃ. Etthāha – paṇṇattivajjaṃ kiṃ sāvasesameva bhagavā paññāpetīti? Na. Ekaṃsato pana yathāsambhavaṃ tattha tattha pakāsayissāma, kimatthaṃ pana bhagavā upaḍḍhakkhāyite pārājikaṃ na paññāpesīti ayaṃ tāva apucchā buddhavisayattā vinayapaññattiyā. Idaṃ panettha kāraṇapatirūpakaṃ ‘‘upaḍḍhabhāvassa dubbinicchayattā’’ti. Yebhuyyena khāyitaṃ nāma vaccamaggapassāvamaggamukhānaṃ catūsu koṭṭhāsesu dve koṭṭhāse atikkamma yāva tatiyakoṭṭhāsapariyosānā khāditaṃ, tatiyakoṭṭhāsaṃ atikkamma yāva catutthakoṭṭhāsapariyosānā dukkaṭavatthu.

五九至六十。由「大多数已食」之语，示意未死者大多数已食，亦属巴拉基咖事。示意全部已食或已割除，仅属土喇吒亚事。同理，由「大多数已食」之语，示意已死者全部已食或已割除，属恶作事。而世尊并不制定有余之罪。何以故？此学处乃世间过患，非制戒过患。此中「学处」者，意指巴拉基咖。其中土喇吒亚亦属世间过患，非制戒过患。或说两者皆无余而制定。在巴拉基咖之境，既已触及下限而确立，其后便制定为土喇吒亚。应知土喇吒亚之境，亦如巴拉基咖之境，以下限之分际而说。「食半」属土喇吒亚者——凡相已被食之处，应知属恶作事。此处有问：世尊制定制戒过患时，是否皆有余而制定？否。但就单方面而言，吾等将随处依事而明示。至于「世尊为何不对食半制定巴拉基咖」，此问实不应问，因律之制定属佛境界。然此处有一符合事理之因由：「因半量之认定极难判断。」所谓「大多数已食」，即食过大小便道及口三孔合计四分之中的二分，直至第三分终了；越过第三分，至第四分终了，属恶作事。

Yadipi nimittaṃ sabbaso khāyitanti ‘‘jīvamānakasarīraṃyeva sandhāya vutta’’nti vadanti, taṃ vīmaṃsitvā gahetabbaṃ. Allasarīreti abhinave, akuthite vā manussānaṃ jīvamānasarīre akkhināsādīsu thullaccayameva. Tiracchānagatānaṃ hatthiassādīnaṃ nāsāya vatthikose ca thullaccayanti ‘‘amaggena amaggaṃ paveseti, āpatti thullaccayassā’’ti imāya pāḷiyā atthavisesenettha vuttaṃ. Upakacchakādīsu dukkaṭaṃ, sabbesampi tiracchānagatānaṃ akkhikaṇṇavaṇesu dukkaṭaṃ, avasesasarīrepi dukkaṭamevāti idaṃ vinītavatthusmiṃ ‘‘ehi, bhante, methunaṃ dhammaṃ paṭisevā’’ti . ‘‘Alaṃ bhagini netaṃ kappatī’’ti (pārā. 79) iminā tāva methunarāgābhāvo dassito hoti. ‘‘Ehi, bhante, ūruntarikāya ghaṭṭehi…pe… so bhikkhu tathā akāsī’’ti iminā tāva mocanassādo dassito hoti, tenevāha bhagavā ‘‘āpatti saṅghādisesassā’’ti. ‘‘Yo pana methunarāgena ūruntarikāya ghaṭṭeti, tassa dukkaṭa’’nti siddhanti katvā vuttaṃ.

即便有人说「相已全部食尽」是「就尚存活之身而言」，此说须审察后方可采纳。「新鲜之身」者，谓新鲜、未腐烂之人类活体，于眼、鼻等处，仅属土喇吒亚。就畜生道之象、马等，于鼻及囊袋处属土喇吒亚，此依「由非道入非道，犯土喇吒亚」此律文之特殊义而说。于腋下等处属恶作；对一切畜生道众生，于眼、耳、伤口处属恶作；其余身体各处亦属恶作。此义出自已裁决案例：「来，大德，请行淫法。」「不可，姊妹，此不如法。」（《巴拉基咖》七九）——此语先示无淫欲之心。「来，大德，请以腿间摩擦……乃至……彼比库如是行之。」——此语示有触释之乐，故世尊言「犯桑喀地谢萨。」「若以淫欲心以腿间摩擦者，犯恶作」，此系确立之论而说。

Manussānaṃ akkhikaṇṇavaṇādi thullaccayavatthu, tiracchānagatānaṃ dukkaṭavatthūti ettha duviññeyyo pāḷileso, tasmā ‘‘na ca, bhikkhave, rattacittena aṅgajātaṃ chupitabbaṃ, yo chupeyya, āpatti thullaccayassā’’ti vacanato rattacittena akkhikaṇṇavaṇaṃ chupantassa dukkaṭanti siddhanti ayaṃ cammakkhandhake pāḷilesoti veditabbo. ‘‘Jīvamānakapurisassāti jīvamānakasaddo mate vattabbameva natthīti ñāpanatthaṃ vutto’’ti vadanti. Mahāaṭṭhakathāyaṃ panāti idaṃ kiñcāpi ‘‘katvā mahāaṭṭhakathaṃ sarīra’’nti vuttaṃ, atha kho sesaaṭṭhakathāsu ‘‘methunarāgena mukhenā’’ti vacanābhāvato tattheva bhāvato taṃ vacanaṃ pāḷivacanena saṃsanditvā dassanatthaṃ vuttaṃ. Anugaṇṭhipade pana ‘‘taṃ sabbampīti mahāaṭṭhakathāyameva methunarāgena itthiyā nimittaṃ appavesento chupati, thullaccaya’’nti ca vuttaṃ. ‘‘Methunarāgena mukhenā’’tipi katthaci, pāḷiyaṃ avisesena ‘‘na ca, bhikkhave, rattacittena aṅgajātaṃ chupitabba’’nti vuttaṃ, tasmā ‘‘taṃ sabba’’nti vuttaṃ. Purimaṃ pasaṃsantīti tiracchānagati…pe… vuttanayeneva thullaccayaṃ, kāyasaṃsaggarāgena dukkaṭantiādiaṭṭhakathāvacanehi saṃsandanato. ‘‘Taṃ sabbampi…pe… purimaṃ pasaṃsantī’’ti idaṃ saṅgītito pacchā sīhaḷadīpakehi ācariyehi pāḷiyā, aṭṭhakathāyañca vuttavacanaṃ saṃsanditvā vuttavinicchayoti vuttaṃ. Ettha itarathā hīti pakatimukhena. Kasmā dukkaṭanti ce? ‘‘Aṅgulibījādīni pavesentassa dukkaṭa’’nti vuttattā yuttaṃ. Tiracchānagatitthiyā passāvamagganti ettha mahāaṭṭhakathāyampi pubbe ‘‘nimitta’’nti vatvā ettha ‘‘passāvamagga’’nti vuttattā avasesanimitte dukkaṭanti yuttaṃ viya dissati. Vuttanayenevāti methunarāgena. Thullaccayanti ca khandhake passāvanimittavasenevāgatattā upaparikkhitvā gahetabbaṃ.

人类之眼、耳、伤口等属土喇吒亚事，畜生道众生属恶作事——此处律文隐义难解，故依「比库们，不应以染心触碰生殖器，若触碰者，犯土喇吒亚」之语，以染心触碰眼、耳、伤口者犯恶作，此应知为皮革篇集中之律文隐义。「活着的男人」一语中，「活着的」一词乃为说明「不须言及死者」而设。然关于大注疏：「制作，大注疏，身体」虽如此说，然因其余注疏中无「以淫欲心经由口」之语，故该语系为对照律文而说，以显彼处之义。在附注中则言：「所有这些——大注疏中说，以淫欲心对女人之相不予纳入而触碰，犯土喇吒亚。」「以淫欲心经由口」在某些地方亦有此说；律文中无差别地言「比库们，不应以染心触碰生殖器」，故言「所有这些」。「赞同前说」——就畜生道……乃至……依所述之法，属土喇吒亚；以身体接触之贪欲属恶作，此系与注疏诸语相互印证。「所有这些……乃至……赞同前说」，此系在结集之后，由锡兰诸位老师将律文与注疏中所说之语对照印证而作出的判定。此中「反之」者，谓以正常之口。问：为何属恶作？因「纳入手指种子等者犯恶作」如此已说，故合理。「畜生道母畜之尿道」——此处大注疏中先言「相」，此处言「尿道」，由此可见其余之相属恶作，此似乎合理。「依所述之法」者，谓以淫欲心。「土喇吒亚」者，因在篇集中系依尿道之相而来，须审察后方可理解。

Ekūnasattatidvisatacatukkakathāvaṇṇanā niṭṭhitā. · 二百六十九个四法组之论的注释完毕。

Santhatacatukkabhedakakathāvaṇṇanā覆蔽四法组差别论的注释

§61-2

61-2.Itthinimittaṃ khāṇuṃ katvāti itthinimittassa anto khāṇuṃ pavesetvā samatalaṃ vā katvā atirittaṃ vā khāṇuṃ ghaṭṭentassa dukkaṭaṃ pavesābhāvā. Īsakaṃ anto pavesetvā ṭhitaṃ khāṇumeva ce aṅgajātena chupati, pārājikaṃ. ‘‘Uppalagandhā uppalabhāvā’’tipi dīpavāsino paṭhanti kira. Suttaṃ bhikkhumhīti sevanacittaṃ upaṭṭhiteti (pārā. 57) ettha viya. ‘‘Suttabhikkhumhī’’ti ca paṭhanti, taṃ ujukameva.

六一至六二。「以女根为桩」——谓将桩纳入女根内，使之齐平，或触碰突出之桩而未纳入者，犯恶作，因未有纳入。若以生殖器触碰稍微纳入内而立之桩，犯巴拉基咖。据说岛上的住众亦读作「莲花之香因其为莲花」。「比库在睡眠中」——如同于（《巴拉基咖》五七）「生起行淫之心」处。亦有读作「睡眠比库」者，此读法更为直接。

Santhatacatukkabhedakakathāvaṇṇanā niṭṭhitā. · 覆蔽四法组差别论的注释完毕。

Padabhājanīyavaṇṇanā niṭṭhitā. · 词句分别注释完毕。

Pakiṇṇakakathāvaṇṇanā杂论注释

Pakiṇṇake yāni sikkhāpadāni ‘‘kiriyānī’’ti vuccanti, tesaṃ vasena kāyo, vācā ca saha viññattiyā veditabbā. Akiriyānaṃ vasena vinā viññattiyā veditabbā, cittaṃ panettha appamāṇaṃ bhūtārocanasamuṭṭhānassa kiriyattā, acittakattā ca. Tattha kiriyā āpattiyā anantaracittasamuṭṭhānā veditabbā. Aviññattijanakampi ekaccaṃ bāhullanayena ‘‘kiriya’’nti vuccati, yathayidaṃ paṭhamapārājikaṃ viññattiyā abhāvepi ‘‘so ce sādiyati, āpatti pārājikassā’’ti hi vuttaṃ ‘‘na sādiyati anāpattī’’ti ca. Viññattisaṅkhātāpi kiriyā vinā sevanacittena na hoti cittajattā, vikārarūpattā, cittānuparivattikattā ca. Tasmā kiriyāsaṅkhātamidaṃ viññattirūpaṃ itaraṃ cittajarūpaṃ viya janakacittena vinā na tiṭṭhati, itaraṃ saddāyatanaṃ tiṭṭhati, tasmā kiriyāya sati ekantato tajjanakaṃ sevanacittaṃ atthiyevāti katvā na sādiyati anāpattīti na yujjati. Yasmā viññattijanakampi samānaṃ sevanacittaṃ na sabbakālaṃ viññattiṃ janeti, tasmā vināpi viññattiyā sayaṃ uppajjatīti katvā ‘‘sādiyati, āpatti pārājikassā’’ti vuttaṃ. Nuppajjati ce, na sādiyati nāma, tassa anāpatti, teneva bhagavā ‘‘kiṃcitto tvaṃ bhikkhū’’ti citteneva āpattiṃ paricchindati, na kiriyāyāti veditabbaṃ. Ettāvatā cha āpattisamuṭṭhānāni, tāni eva āpattikarā dhammā nāmāti ca, catūhākārehi āpattiṃ āpajjati kāyena vācāya kāyavācāhi kammavācāya āpajjatīti ca etāni suttapadāni avirodhitāni honti, aññathā virodhitāni. Kathaṃ? Yañhi āpattiṃ kammavācāya āpajjati, na tattha kāyādayoti āpannaṃ, tato kammavācāya saddhiṃ āpattikarā dhammā sattāti āpajjati, atha tatthāpi kāyādayo ekato vā nānāto vā labbhanti. ‘‘Catūhi ākārehī’’ti na yujjati, ‘‘tīhākārehi āpattiṃ āpajjatī’’ti vattabbaṃ siyāti evaṃ virodhitāni honti. Kathaṃ avirodhitānīti? Saviññattikāviññattikabhedabhinnattā kāyādīnaṃ. Yā kiriyā āpatti, taṃ ekaccaṃ kāyena saviññattikena āpajjati , ekaccaṃ saviññattiyā vācāya, ekaccaṃ saviññattikāhi kāyavācāhi āpajjati. Yā pana akiriyā āpatti, taṃ ekaccaṃ kammavācāya āpajjati, tañca kho avasiṭṭhāhi aviññattikāhi kāyavācāhiyeva, na vinā ‘‘no ce kāyena vācāya paṭinissajjati, kammavācāpariyosāne āpatti saṅghādisesassā’’ti (pārā. 414, 421) vacanato. Avisesena vā ekaccaṃ āpattiṃ kāyena āpajjati, ekaccaṃ vācāya, ekaccaṃ kāyavācāhi. Yaṃ panettha kāyavācāhi, taṃ ekaccaṃ kevalāhi kāyavācāhi āpajjati, ekaccaṃ kammavācāya āpajjatīti ayamattho veditabboti evaṃ avirodhitāni honti.

在杂集中，被称为「作」的诸学处，依其理，身与语应连同表示一并理解；依「不作」之理，应不含表示而理解。此中，心则无量，因如实陈述之生起属「作」，且有无心之情形。其中，「作」应理解为紧随犯罪之心而生起。不生表示的某些情形，依通例亦称为「作」，如第一巴拉基咖——虽无表示，亦言「若他认可，犯巴拉基咖」，又言「不认可则无犯」。被称为表示的「作」，若无行淫之心则不成立，因其属心所生，属变异色，随心流转。故此被称为「作」的表示色，如同其他心生色，不能离生起之心而住；而另一种声处则可住，故有「作」时，确定必有生起彼「作」之行淫心——因此「不认可则无犯」之说不合理。由于同样是生起表示者，行淫之心并非在一切时都生起表示，故即便无表示，心也能自行生起——因此说「认可则犯巴拉基咖」。若心不生起，则不名为认可，彼无犯；正因如此，世尊以心来判定犯罪——「比库，汝作何心？」——应知世尊是以心，而非以「作」来判断犯罪。至此，六种犯罪之生起，即是被称为「能生犯罪之法」；「以四种方式犯罪：以身、以语、以身语、以甘马语犯之」——此诸经文不相矛盾；若作他解则相矛盾。如何相矛盾？凡以甘马语犯之者，彼处无身等——由此，连同甘马语，能生犯罪之法为七，以彼处亦可得身等，或单独或分别——「以四种方式」便不合理，应说「以三种方式犯罪」，如此便相矛盾。如何不相矛盾？因身等有含表示与不含表示之区别。凡属「作」之罪，有些以含表示之身犯，有些以含表示之语犯，有些以含表示之身语犯。凡属「不作」之罪，有些以甘马语犯，然须连同其余不含表示之身语，非离之而有——依「若不以身语舍弃，于甘马语终结时犯桑喀地谢萨」（《巴拉基咖》四一四、四二一）之语。或无差别地说：有些罪以身犯，有些以语犯，有些以身语犯。此中以身语犯者，有些纯以身语犯，有些以甘马语犯——应如此理解，乃不相矛盾。

Tatrāyaṃ samāsato atthavibhāvanā – kāyena āpajjatīti kāyena saviññattikena akattabbaṃ katvā ekaccaṃ āpajjati, aviññattikena kattabbaṃ akatvā āpajjati, tadubhayampi kāyakammaṃ nāma. Akatampi hi loke ‘‘kata’’nti vuccati ‘‘idaṃ dukkaṭaṃ mayā, yaṃ mayā puññaṃ na kata’’nti evamādīsu, sāsane ca ‘‘idaṃ te, āvuso ānanda, dukkaṭaṃ, yaṃ tvaṃ bhagavantaṃ na pucchī’’tiādīsu (cūḷava. 443), evamidha vinayapariyāye kāyena akaraṇīyampi ‘‘kāyakamma’’nti vuccati, ayameva nayo vācāya āpajjatītiādīsu. Tattha samuṭṭhānaggahaṇaṃ kattabbato vā akattabbato vā kāyādibhedāpekkhameva āpattiṃ āpajjati, na aññathāti dassanatthaṃ. Kiriyāggahaṇaṃ kāyādīnaṃ saviññattikāviññattikabhedadassanatthaṃ. Saññāggahaṇaṃ āpattiyā aṅgānaṅgacittavisesadassanatthaṃ, tena yaṃ cittaṃ kiriyālakkhaṇe, akiriyālakkhaṇe vā sannihitaṃ, yato vā kiriyā vā akiriyā vā hoti, na taṃ avisesena āpattiyā aṅgaṃ vā anaṅgaṃ vā hoti, kintu yāya saññāya ‘‘saññāvimokkha’’nti vuccati, tāya sampayuttaṃ cittaṃ aṅgaṃ, itaraṃ anaṅganti dassitaṃ hoti. Idāni yena cittena sikkhāpadaṃ sacittakaṃ hoti, yadabhāvā acittakaṃ, tena tassa avisesena sāvajjattā lokavajjabhāvova vuccati, kintu sāvajjaṃyeva samānaṃ ekaccaṃ lokavajjaṃ ekaccaṃ paṇṇattivajjanti dassanatthaṃ lokavajjaggahaṇaṃ. Cittameva yasmā ‘‘lokavajja’’nti vuccati, tasmā manokammampi siyā āpattīti aniṭṭhappasaṅganivāraṇatthaṃ kammaggahaṇaṃ. Yaṃ panettha akiriyālakkhaṇaṃ kammaṃ, taṃ kusalattikavinimuttaṃ siyāti aniṭṭhappasaṅganivāraṇatthaṃ kusalattikaggahaṇaṃ. Yā panettha abyākatā āpatti, taṃ ekaccaṃ avedanampi saññāvedayitanirodhasamāpanno āpajjatīti katvā vedanāttikaṃ ettha na labbhatīti aniṭṭhappasaṅganivāraṇatthaṃ vedanāttikaggahaṇaṃ katanti veditabbaṃ. Sikkhāpadañhi sacittakapuggalavasena ‘‘ticittaṃ tivedana’’nti laddhavohāraṃ acittakenāpannampi ‘‘ticittaṃ tivedana’’micceva vuccati. Tatridaṃ suttaṃ ‘‘atthāpatti acittako āpajjati acittako vuṭṭhāti (pari. 324). Atthāpatti kusalacitto āpajjati kusalacitto vuṭṭhātī’’tiādi (pari. 470). Anugaṇṭhipade pana ‘‘saññā sadā anāpattimeva karoti, cittaṃ āpattimeva, acittakaṃ nāma vatthuavijānanaṃ, nosaññāvimokkhaṃ vītikkamajānanaṃ, idametesaṃ nānatta’’nti vuttaṃ.

此中，简要的义理分析如下：「以身犯」者——以含表示之身，做不应做之事而犯；以不含表示之身，不做应做之事而犯——此二者皆名身业。不做之事，世间亦称为「做」，如「此乃我之恶作，即我未做功德之事」等处；在教法中，如「具寿阿难，此乃汝之恶作，即汝未请问世尊」等处（《小品》四四三）——如此，在此律门中，以身不应做之事亦称「身业」；「以语犯」等处，亦准此理解。其中，摄取生起处，为显示乃依应做或不应做之身等区别而犯罪，非依其他而犯。摄取「作」，为显示身等有含表示与不含表示之区别。摄取想，为显示犯罪中支分与非支分之心之差别——因此，凡具备「作」相或「不作」相而现前之心，或「作」或「不作」由之生起之心，并非无差别地皆是或皆非犯罪之支分；而是：与被称为「想解脱」之想相应之心为支分，其余之心为非支分——如此得以显示。其次，令学处成为有心者之心，及因其不在而成无心之事——因其无差别地皆属有过，故仅就世间过患之性质而言；然同为有过，有些属世间过患，有些属制戒过患——为显示此义，摄取世间过患。正因心被称为「世间过患」，意业亦可能属犯罪——为防止此不当的推论，摄取「业」。此中属「不作」相之业，可能脱离善三组——为防止此不当的推论，摄取善三组。此中属无记之罪，有些连入灭尽定者亦可能犯之，因而无受——故此处无法得到受三组——为防止此不当的推论，摄取受三组——应如此理解。学处依有心之人的角度而得「三心三受」之名，无心者所犯之罪亦称「三心三受」。关于此，有经文言：「有罪无心者犯，无心者出（《附随》三二四）；有罪以善心犯，以善心出」等（《附随》四七○）。在附注中则言：「想恒常只成就无犯，心恒常只成就犯罪；所谓无心，即不知所缘，非不知想解脱之违越——此是两者之差别。」

Sabbasaṅgāhakavasenāti sabbasikkhāpadānaṃ saṅgahavasena. Bhikkhuniyā cīvaradānādi kiriyākiriyato. Jātarūparajatapaṭiggahaṇādi siyā kiriyato. Upanikkhittāpaṭikkhepe siyā akiriyato. Desitavatthukapamāṇātikkantakuṭikaraṇe siyā kiriyato, adesitavatthukapamāṇātikkantakaraṇe siyā kiriyākiriyato. Yaṃ cittaṅgaṃ labhatiyevāti kāyacittaṃ vācācittanti evaṃ. Vināpi cittenāti ettha vināpi cittena sahāpi cittenāti adhippāyo. Yo so saviññattiko, aviññattiko ca vutto kāyo, tassa kammaṃ kāyakammaṃ, tathā vacīkammaṃ. Tattha saviññattiko kāyo uppattiyā kammaṃ sādheti, itaro anuppattiyā. Tathā vācāti veditabbaṃ, sikkhāpadanti ‘‘yo tattha nāmakāyo padakāyo’’ti vacanato vītikkame yujjatīti vuttaṃ. ‘‘Hasituppādavoṭṭhabbanānipi āpattisamuṭṭhāpakacittāni. Idampi na mayā paricchinnanti hasamāno passati yadā, tadā voṭṭhabbanaṃ javanagatika’’nti anugaṇṭhipade vuttaṃ. Abhiññācittāni paññattiṃ ajānitvā iddhivikubbanādikāle gahetabbāni.

【总摄义】所谓「以总摄一切」，即以总摄一切学处之义。就比库尼布施衣物等之行为与非行为而言：接受金银等，可能属于行为；拒绝受托保管之物，可能属于非行为；超过已宣示地基限量而建造小屋，可能属于行为；超过未宣示地基限量而建造，可能兼属行为与非行为。【所获之心支】所谓「所获之心支」，即身心与语心，如此理解。【即便无心】「即便无心」，此处之意，乃「即便无心，乃至有心」之意。所谓有表与无表之身，已如前说，其业即为身业；语业亦同理。其中，有表之身以生起成就其业，另一者以不生起成就。语亦如是应当了知。【学处】言「学处」，乃依「彼处所谓名身、句身」之语，于违犯中方为相应，故如此说。「发笑之生起、确定，亦为引生罪之心；此亦非我所界定」——当见笑时，彼时确定已趋速行，此见于副注中。神通心在未了知概念法时，于神变等时应予把握。

Ettha pana yo pana bhikkhu bhikkhūnaṃ sikkhāsājīvasamāpanno…pe… methunaṃ dhammaṃ paṭisevanto atthi koci pārājiko hoti asaṃvāso, atthi koci na pārājiko hoti asaṃvāso. Dukkaṭathullaccayavatthūsu paṭisevanto atthi koci na pārājiko. Pakkhapaṇḍako apaṇḍakapakkhe upasampanno paṇḍakapakkhe methunaṃ dhammaṃ paṭisevanto so pārājikaṃ āpattiṃ nāpajjatīti na pārājiko nāma. Na hi abhikkhuno āpatti nāma atthi. So anāpattikattā apaṇḍakapakkhe āgato kiṃ asaṃvāso hoti na hotīti? Hoti, ‘‘abhabbo tena sarīrabandhanenā’’ti (pārā. 55; mahāva. 129) hi vuttaṃ. ‘‘Yo pana, bhikkhu, bhikkhūnaṃ…pe… asaṃvāso’’ti (pārā. 44) vuttattā yo pana bhikkhubhāvena methunaṃ dhammaṃ paṭisevati, so eva abhabbo. Nāyaṃ apārājikattāti ce? Na, ‘‘byattena bhikkhunā paṭibalena saṅgho ñāpetabbo’’ti (mahāva. 86) vuttaṭṭhāne yathā abhikkhunā kammavācāya sāvitāyapi kammaṃ ruhati kammavipattiyā asambhavato, evaṃsampadamidaṃ daṭṭhabbaṃ. Tatridaṃ yutti – upasampannapubbo eva ce kammavācaṃ sāveti, saṅgho ca tasmiṃ upasampannasaññī, evañce kammaṃ ruhati, na aññathāti no khantīti ācariyo. Gahaṭṭho vā titthiyo vā paṇḍako vā anupasampannasaññī kammavācaṃ sāveti, saṅghena kammavācā na vuttā hoti, ‘‘saṅgho upasampādeyya, saṅgho upasampādeti, upasampanno saṅghenā’’ti (mahāva. 127) hi vacanato saṅghena kammavācāya vattabbāya saṅghapariyāpannena, saṅghapariyāpannasaññitena vā ekena vuttā saṅghena vuttāva hotīti veditabbo, ayameva sabbakammesu yutti. Tathā atthi methunaṃ dhammaṃ paṭisevanto koci nāsetabbo ‘‘yo bhikkhunīdūsako, ayaṃ nāsetabbo’’ti vuttattā eva, so anupasampannova, sahaseyyāpattiādiṃ janeti, tassa omasane ca dukkaṭaṃ hoti. Abhikkhuniyā methunaṃ dhammaṃ paṭisevanto na nāsetabbo ‘‘antimavatthuṃ ajjhāpanno, bhikkhave, anupasampanno…pe… nāsetabbo’’ti pāḷiyā abhāvato. Teneva so upasampannasaṅkhyaṃ gacchati, na sahaseyyāpattādiṃ janeti, kevalaṃ asaṃvāsoti katvā gaṇapūrako na hoti, ekakammaṃ ekuddesopi hi saṃvāsoti vutto. Samasikkhatāpi saṃvāsoti katvā so tena saddhiṃ natthīti padasodhammāpattiṃ pana janetīti kāraṇacchāyā dissati. Yathā bhikkhuniyā saddhiṃ bhikkhusaṅghassa ekakammādino saṃvāsassa abhāvā bhikkhunī asaṃvāsā bhikkhussa, tathā bhikkhu ca bhikkhuniyā, padasodhammāpattiṃ pana janeti. Tathā ‘‘antimavatthuṃ ajjhāpannopi ekacco yo nāsetabbo’’ti avuttoti iminā nidassanena sā kāraṇacchāyā gahaṇaṃ na gacchati.

【此处】然而，「若有比库，已具足比库众之学与活命……乃至……行不净法」——其中，有者犯巴拉基咖，成为别住者；有者不犯巴拉基咖，然成为别住者；有者不犯巴拉基咖，亦不成为别住者。就恶作与土喇吒亚之事而行不净法者，有者不犯巴拉基咖。半月般哒咖者，于非般哒咖之半月中已受达上，于般哒咖之半月中行不净法，彼不犯巴拉基咖之罪——此即所谓「不犯巴拉基咖」。盖非比库者则无罪可言。彼以无罪故，返回非般哒咖之半月时，是否成为别住者？答：成为。经文言：「彼以此身缚而无能」。又因经文言「若有比库……乃至……别住者」，故以比库之身行不净法者，方为无能。若谓「此人不犯巴拉基咖」？答：否。犹如在「应由贤明能干之比库向僧团白知」处所言，非比库者即便宣读甘马语，甘马亦成立，以甘马之失坏不可能故——此事亦应如是观察。此中之道理如下：若曾受达上者宣读甘马语，僧团亦以其为已受达上者之想，如此甘马方成立，否则不成立——此为老师之见解。若在家人、外道或般哒咖以未受达上者之想宣读甘马语，僧团未宣说甘马语，然依「僧团当达上、僧团正达上、已为僧团所达上」之言，由属于僧团、具属于僧团之想者中之一人所说，即视同僧团所说——此应如是了知，此为一切甘马之道理。同样，有行不净法者应被灭摈——依「污比库尼者，此人应被灭摈」之言，彼乃未受达上者，可引生与他共宿之罪等，对彼之毁辱亦犯恶作。对非比库尼行不净法者，不应灭摈——以「具足最终之事者，比库们，未受达上者……乃至……应被灭摈」之律文所无故。正因如此，彼被视为已受达上之数，不引生与他共宿之罪等，仅以其为别住者，故不得充足僧数；单一甘马、单一诵戒亦被称为别住。等同学处，亦以别住故，彼与彼等之间不存在逐字诵法之罪，然彼引生逐字诵法之罪——此理由之迹象可见。犹如因比库尼与比库僧团之单一甘马等别住之缺，比库尼对比库为别住，同理比库对比库尼亦然，然引生逐字诵法之罪。又「具足最终之事者中，有某人不应被灭摈」既未经说明，则以此例证，该理由之迹象不得成立。

Api ca ‘‘bhikkhu suttabhikkhumhi vippaṭipajjati, paṭibuddho sādiyati, ubho nāsetabbā’’ti (pārā. 66) ca, ‘‘tena hi, bhikkhave, mettiyaṃ bhikkhuniṃ nāsethā’’ti (pārā. 384) ca vacanato yo saṅghamajjhaṃ pavisitvā anuvijjakena anuvijjiyamāno parājāpito, sopi anupasampannova, na omasavādapācittiyaṃ janetīti veditabbaṃ. Kiñcāpi ‘‘upasampannaṃ upasampannasaññī khuṃsetukāmo’’ti pāḷi natthi, kiñcāpi kaṅkhāvitaraṇiyaṃ ‘‘yaṃ akkosati, tassa upasampannatā, anaññāpadesena jātiādīhi akkosanaṃ, ‘maṃ akkosatī’ti jānanā, atthapurekkhāratādīnaṃ abhāvoti imānettha cattāri aṅgānī’’ti (kaṅkhā. aṭṭha. omasavādasikkhāpadavaṇṇanā) vuttaṃ, tathāpi duṭṭhadosasikkhāpade ‘‘asuddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ ajjhāpanno, tañce suddhadiṭṭhi samāno okāsaṃ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādassā’’ti (pārā. 389) vacanato asuddhe upasampannasaññāya eva omasantassa pācittiyaṃ. Asuddhadiṭṭhissa dukkaṭaṃ. ‘‘Suddho hoti puggalo, aññataraṃ pārājikaṃ dhammaṃ anajjhāpanno, tañce suddhadiṭṭhi samāno okāsaṃ kārāpetvā akkosādhippāyo vadeti, āpatti omasavādassā’’ti (pārā. 389) vacanato pana kaṅkhāvitaraṇiyaṃ ‘‘tassa upasampannatā upasampannasaññitā’’ti na vuttaṃ anekaṃsikattā tassa aṅgassāti veditabbaṃ.

此外，依「比库对睡着之比库行不净，觉醒者表示认可，二人均应被灭摈」及「比库们，那么应灭摈比库尼梅帝亚」之言，凡进入僧团中间，被调查人调查，被宣告巴拉基咖者，彼亦为未受达上者，不引生毁辱语巴吉帝亚——此应如是了知。虽然律文中无「以已受达上者之想侮辱已受达上者，意欲羞辱」之文句，虽然《疑惑度脱》中言「凡辱骂者，受骂者之已受达上性、以非他方式以种姓等辱骂、知『彼辱骂我』、以利益为先等之不具足——此处此四支」，然于邪恶嗔恨学处中，依「人为不净，已具足某一巴拉基咖之法，若以清净之见，令其致歉后，以辱骂之意而说，犯毁辱语之罪」之言，以不净者之已受达上想而毁辱者，犯巴吉帝亚。不净见者犯恶作。然依「人为清净，未具足某一巴拉基咖之法，若以清净之见，令其致歉后，以辱骂之意而说，犯毁辱语之罪」之言，《疑惑度脱》中未言「彼之已受达上性、以已受达上之想」，此应了知为该支之非定性故。

Api cettha sikkhāpaccakkhātakacatukkaṃ veditabbaṃ, atthi puggalo sikkhāpaccakkhātako na sikkhāsājīvasamāpanno, atthi sikkhāsājīvasamāpanno na sikkhāpaccakkhātako, atthi sikkhāpaccakkhātako ceva sikkhāsājīvasamāpanno ca, atthi neva sikkhāpaccakkhātako na sikkhāsājīvasamāpanno. Tattha tatiyo bhikkhunīsikkhāpaccakkhātako veditabbo. Sā hi yāva na liṅgaṃ pariccajati, kāsāve saussāhāva samānā sāmaññā cavitukāmā sikkhaṃ paccakkhantīpi bhikkhunī eva sikkhāsājīvasamāpannāva. Vuttañhi bhagavatā ‘‘na, bhikkhave, bhikkhuniyā sikkhāpaccakkhāna’’nti (cūḷava. 434). Kadā ca pana sā abhikkhunī hotīti? Yadā sāmaññā cavitukāmā gihinivāsanaṃ nivāseti, sā ‘‘vibbhantā’’ti saṅkhyaṃ gacchati. Vuttañhi bhagavatā ‘‘yadeva sā vibbhantā, tadeva abhikkhunī’’ti (cūḷava. 434). Kittāvatā pana vibbhantā hotīti? Sāmaññā cavitukāmā kāsāvesu anālayā kāsāvaṃ vā apaneti, naggā vā gacchati, tiṇapaṇṇādinā vā paṭicchādetvā gacchati, kāsāvaṃyeva vā gihinivāsanākārena nivāseti, odātaṃ vā vatthaṃ nivāseti, saliṅgeneva vā saddhiṃ titthiyesu pavisitvā kesaluñcanādivataṃ samādiyati, titthiyaliṅgaṃ vā samādiyati, tadā vibbhantā nāma hoti. Tattha yā bhikkhuniliṅge ṭhitāva titthiyavataṃ samādiyati, sā titthiyapakkantako bhikkhu viya pacchā pabbajjampi na labhati, sesā pabbajjamevekaṃ labhanti, na upasampadaṃ. Pāḷiyaṃ kiñcāpi ‘‘yā sā, bhikkhave, bhikkhunī sakāsāvā titthāyatanaṃ saṅkantā, sā āgatā na upasampādetabbā’’ti vacanato yā paṭhamaṃ vibbhamitvā pacchā titthāyatanaṃ saṅkantā, sā āgatā upasampādetabbāti anuññātaṃ viya dissati. Saṅgītiācariyehi pana ‘‘catuvīsati pārājikānī’’ti vuttattā na puna sā upasampādetabbā, tasmā eva sikkhāpaccakkhānaṃ nānuññātaṃ bhagavatā. Antimavatthuajjhāpannā pana bhikkhunī eva. Pakkhapaṇḍakīpi bhikkhunī eva. Kinti pucchā.

此外，于此应了知舍学四种组合：有人舍学而非具足学与活命，有人具足学与活命而非舍学，有人既舍学又具足学与活命，有人既非舍学又非具足学与活命。其中，第三种应了知为舍学之比库尼。盖彼女只要未舍弃形相，身着袈裟而仍有出离意愿，即便宣告舍学，仍为比库尼，仍为具足学与活命者。世尊曾言：「比库们，比库尼不得舍学。」然彼女何时成为非比库尼？当她欲出离沙门生活而着在家衣时，彼被称为「离去者」。世尊曾言：「凡彼女已离去，彼时即为非比库尼。」何种情形为离去？欲出离沙门生活而对袈裟无依恋，或脱去袈裟，或裸体而行，或以草叶等遮覆而行，或以在家人着衣之方式着袈裟，或着白衣，或保持原有形相加入外道，接受拔发等行，或采取外道形相——此时称为「离去者」。其中，仍住于比库尼形相而采取外道行者，如移往外道之比库，事后亦不得出家；其余者仅得出家，不得达上。律文中虽有「比库们，凡比库尼身着袈裟而转入外道者，彼女归来不应受达上」之言，似乎许可先离去后转入外道者归来时应受达上。然诵戒老师言「二十四巴拉基咖」，故彼女不应再受达上，正因如此，世尊未许可舍学。然具足最终之事者仍为比库尼。半月般哒咖亦为比库尼。此为问题之所在。

Vinītavatthuvaṇṇanā已决事例的注释

§67

67. Vinītāni vinicchitāni vatthūni vinītavatthūni. Tesaṃ tesaṃ ‘‘tena kho pana samayena aññataro bhikkhū’’tiādīnaṃ vatthūnaṃ pāṭekkaṃ nāmagaṇanaṃ uddharitvā uddharitvā ūnādhikadosasodhanaṭṭhena uddānā ca tā matrādisiddhigāthāhi chandovicitilakkhaṇena gāthā cāti ‘‘uddānagāthānāmā’’ti vuttaṃ, de, sodhane iti dhātussa rūpaṃ uddānāti veditabbaṃ. Imā pana uddānagāthā dhammasaṅgāhakattherehi saṅgītikāle ṭhapitā, katthāti ce? Padabhājanīyāvasāne. ‘‘Vatthugāthā nāma ‘tena kho pana samayena aññataro bhikkhū’tiādīnaṃ imesaṃ vinītavatthūnaṃ nidānānī’’ti gaṇṭhipade vuttaṃ, tasmā tattha vuttanayena vinītavatthūni eva ‘‘vatthugāthā’’ti vuttāti veditabbaṃ. Idamettha samāsato adhippāyanidassanaṃ – ‘‘āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti mūlāpattidassanavasena vā, ‘‘anāpatti, bhikkhu, pārājikassa, āpatti saṅghādisesassa, dukkaṭassā’’ti āpattibhedadassanavasena vā, ‘‘anāpatti, bhikkhu, asādiyantassā’’ti anāpattidassanavasena vā yāni vatthūni vinītāni vinicchitāni, tāni vinītavatthūni nāma. Tesaṃ vinītavatthūnaṃ nidānavatthudīpikā tanti vatthugāthā nāma. Uddānagāthāva ‘‘vatthugāthā’’ti vuttāti eke. Tesaṃ ‘‘iminā lakkhaṇena āyatiṃ vinayadharā vinayaṃ vinicchinissantī’’ti vacanena virujjhati. Na hi uddānagāthāyaṃ kiñcipi vinicchayalakkhaṇaṃ dissati, uddānagāthānaṃ visuṃ payojanaṃ vuttaṃ ‘‘sukhaṃ vinayadharā uggaṇhissantī’’ti, tasmā payojananānattatopetaṃ nānattaṃ veditabbaṃ. Tatthāyaṃ viggaho – vatthūni eva gāthā vatthugāthā. Vinītavatthuto visesanatthamettha gāthāggahaṇaṃ. Uddānagāthāto visesanatthaṃ vatthuggahaṇanti veditabbaṃ. Keci pana ‘‘gāthānaṃ vatthūnīti vattabbe vatthugāthāti vutta’’nti vadanti. Makkaṭivatthuṃ aññe tattha bhikkhū ārocesuṃ, idha sayameva. Tattha kāraṇassa ‘‘bhagavatā sikkhāpadaṃ paññatta’’nti vuttattā vajjiputtakāpi aññe eva. ‘‘Tattha ānandatthero, idha te evā’’ti aññatarasmiṃ gaṇṭhipade vuttaṃ. Ācariyassa adhippāyo pubbe vutto, tasmā upaparikkhitabbaṃ.

【已判决的案例】所谓「已判决的案例」，即已裁决的事案。将各个「尔时，有某比库……」等事案之名称逐一举出，以纠正多余与不足之缺失为目的之摄颂，以及以韵律精选为特征的由等韵等成就偈构成之偈颂——因此称为「摄颂偈」；应了知「摄颂」乃「净除」之义中语根之形式。此等摄颂偈为结集法之长老于结集时所设立，设立于何处？设立于逐句分别之末。副注中言：「所谓『事案偈』，乃『尔时，有某比库……』等此等已判决事案之起源。」因此，应了知依彼处所说之方式，已判决事案即被称为『事案偈』。此处要义之简略说明如下：依「比库，汝已犯罪，为巴拉基咖」以示本罪之方式，或依「比库，无巴拉基咖之罪，有桑喀地谢萨之罪、恶作之罪」以示罪类之方式，或依「比库，不认可者无罪」以示无罪之方式，凡已裁决、判定之事案，名为「已判决事案」。阐明该等已判决事案之起源与事案的文句，名为「事案偈」。有人说：摄颂偈即被称为「事案偈」。与彼等相违之处在于「以此特征，未来持律者将裁决律」之言。盖于摄颂偈中，全无任何裁决特征可见；摄颂偈之别用已说为「持律者将易于学习」，故应了知二者用途相异，亦相异。此中之分析：事案即偈，名为事案偈。此处取「偈」字，为与已判决事案相区别；取「事案」字，为与摄颂偈相区别——此应如是了知。然有人说：「应说『偈之事案』，却说『事案偈』。」猿猴事案中，其他比库向他人告知；此处则自行而知。彼处，世尊已制定学处之因缘，故瓦基子等亦为另外之人。「彼处为阿难长老，此处为彼等本身」——见于某副注段落中。老师之意趣已于前说，故应加以审察。

§67-8

67-8.Ñatvāti apucchitvā sayameva ñatvā. Pokkharanti sarīraṃ bheripokkharaṃ viya. Lokiyā avikalaṃ ‘‘sundara’’nti vadanti, tasmā vaṇṇapokkharatāyāti paṭhamenatthena visiṭṭhakāyacchavitāyāti attho, dutiyena vaṇṇasundaratāyāti. ‘‘Uppalagabbhavaṇṇattā suvaṇṇavaṇṇā, tasmā uppalavaṇṇāti nāmaṃ labhī’’ti gaṇṭhipade vuttaṃ. Nīluppalavaṇṇā kāyacchavīti vacanaṃ pana sāmacchaviṃ dīpeti. Loke pana ‘‘uppalasamā pasatthasāmā’’ti vacanato ‘‘yā sāmā sāmavaṇṇā sāmatanumajjhā, sā pāricariyā sagge mama vāso’’ti vacanato sāmacchavikā itthīnaṃ pasatthā. ‘‘Yāvassā naṃ andhakāra’’ntipi pāṭho. Kilesakāmehi vatthukāmesu yo na limpati.

【知】所谓「知」，乃不经询问而自行知晓。【如鼓面般的身躯】如鼓之鼓面般的身躯。世间人对完好无缺者称之为「美好」，因此「以色泽如鼓面之故」，依第一义为「以殊胜的肤色之故」，依第二义为「以色泽之美好故」。副注中言：「因肤色如青莲花胎之色，其色如黄金，故得『青莲花色』之名。」所谓「身肤如青青莲花之色」，此语乃阐明其自然肤色。世间依「与莲花相似的受赞叹之青黑色」之言，又依「凡青黑色、色如青黑、身腰纤细之青黑者，她为我在天界的侍从」之言，青黑肤色之女为受赞叹者。另有读法「乃至其黑暗」。于欲之所依中，以烦恼欲而不染着者。

§69

69.Itthiliṅgaṃ pātubhūtanti itthisaṇṭhānaṃ pātubhūtaṃ, tañca kho purisindriyassa antaradhānena itthindriyassa pātubhāvena. Evaṃ purisindriyapātubhāvepi. Etena yathā brahmānaṃ purisindriyaṃ nuppajjati, kevalaṃ purisasaṇṭhānameva uppajjati, yathā ca kassaci paṇḍakassa vināpi purisindriyena purisasaṇṭhānaṃ uppajjati, na tathā tesanti dassitaṃ hoti, taṃ pana itthindriyaṃ, purisindriyaṃ vā antaradhāyantaṃ marantānaṃ viya paṭilomakkamena sattarasamacittakkhaṇato paṭṭhāya antaradhāyati. Paccuppanne indriye niruddhe itaraṃ visabhāgindriyaṃ pātubhavati. Yasmā mahāniddaṃ okkantasseva kirassa visabhāgindriyaṃ pātubhavati, tasmā ‘‘rattibhāge niddaṃ okkantassā’’ti vuttaṃ. ‘‘Anujānāmi, bhikkhave, taṃyeva upajjhaṃ tameva upasampada’’nti vacanato pavattinīyeva upajjhāyā, upasampadācariyā bhikkhunīyeva ācariyāti katvā tāsaṃ upajjhāyavattaṃ, ācariyavattañca iminā bhikkhunāsadāsāyaṃ pātaṃ bhikkhunupassayaṃ gantvā kātabbaṃ, tāhi ca imassa vihāraṃ āgamma saddhivihārikavattādi kātabbaṃ nu khoti ce? ‘‘Anujānāmi, bhikkhave, bhikkhunīhi saṅgamitu’’nti vacanena vinābhāvadīpanato kevalaṃ na puna upajjhā gahetabbā, na ca upasampadā kātabbāti dassanatthameva ‘‘anujānāmi, bhikkhave, taṃyeva upajjha’’ntiādi vuttanti veditabbaṃ. Tattha bhikkhunīhi saṅgamitunti bhikkhūhi vinā hutvā bhikkhunīhi eva saddhiṃ samaṅgī bhavituṃ anujānāmīti attho, tasmā iminā pāḷilesena ‘‘tassā eva gāmantarādīhi anāpattī’’ti aṭṭhakathāvacanaṃ siddhaṃ hoti, āgantvā saṅgamituṃ sakkā, yañca bhagavatā gamanaṃ anuññātaṃ, taṃ nissāya kuto gāmantarādipaccayā āpatti. Na hi bhagavā āpattiyaṃ niyojetīti yuttameva taṃ, aññathā ‘‘yā āpattiyo bhikkhūnaṃ bhikkhunīhi asādhāraṇā, tāhi āpattīhi anāpattī’’ti pāḷivacanato na gāmantarādīhi anāpattīti āpajjati. Sādhāraṇatā āpattiyeva ‘‘yā āpattiyo bhikkhūnaṃ bhikkhunīhi asādhāraṇā, yā ca bhikkhunīhi saṅgamantiyā gāmantaranadīpārarattivippavāsagaṇaohīyanāpattiyo, tāhi āpattīhi anāpattī’’ti na vuttattāti ce? Na vuttaṃ aniṭṭhappasaṅgato. Bhikkhunīhi saddhiṃ saṅkantāyapi tassā tā pahāya aññāhi saṅgamantiyā gāmantarādīhi anāpatti eva sabbakālanti imassa aniṭṭhappasaṅgato tathā na vuttanti attho. Tattha gāmantarāpattādivatthuṃ sañcicca tasmiṃ kāle ajjhācarantīpi sā liṅgapātubhāvena kāraṇena anāpajjanato anāpatti. Anāpajjanaṭṭheneva vuṭṭhāti nāmāti veditabbā. Tathā yogī anuppanne eva kilese nirodheti. Abandhanopi patto ‘‘ūnapañcabandhano’’ti vuccati, sabbaso vā pana na sāveti appaccakkhātā hoti sikkhā, evamidha anāpannāpi āpatti vuṭṭhitā nāma hotīti veditabbā.

69. 「女根显现」者，谓女身形态之显现，且此乃藉由男根之隐没与女根之显现而成。男根显现时亦然。此乃为显示：彼等之情况，非如梵天界男根不生、仅生男身形态，亦非如某些般哒咖者虽无男根而生男身形态。然而，那女根或男根之隐没，犹如临终者逆次第般，从第十七心刹那起开始隐没。现前之根灭尽后，另一异类根随即显现。因据说正是在进入大眠之时异类根方才显现，故经文说「于夜分入眠之时」。经言「诸比库，我允许彼等沿用原来的依止师、沿用原来的达上」，据此，以现行中的依止师及达上时之指导老师——比库尼——作为彼等的依止师与老师，其侍奉依止师之义务与侍奉老师之义务，须由此比库每日晨夕前往比库尼住处履行；而彼等比库尼亦须前来其寺院履行同住者等诸义务——若有此问者：应知经言「诸比库，我允许与比库尼同聚」，此语意在显示分离之意，即仅须不再另立新依止师、不须重新行达上甘马，故「诸比库，我允许沿用原来的依止师」等语，正是为此而说。其中「与比库尼同聚」者，意谓「我允许离开诸比库，唯与比库尼共处」。因此，依此经文律句，注疏所说「彼于邻村等处皆无犯罪」之语即得成立——彼来而聚合是可行的，而世尊所允许的前往行为，依此为缘，何来因邻村等缘而犯罪？世尊不会令人陷入罪中，此说甚为合理。否则，依律文「诸比库尼与诸比库所不共通之罪，于此无犯」之语，将导致邻村等处亦无犯罪之结论。若言「与比库尼所共通之罪，以及比库尼与众同往时因邻村、渡河、夜分、别宿、舍众而引起之罪，于此无犯」——此语既未如此说明，那么仅言「诸比库尼与诸比库所不共通之罪于此无犯」岂非不妥？此未如是说，乃因会引出不欲之结论。谓：即便与比库尼众同行之人，若彼舍弃此等诸罪而与其他人同行，则邻村等处一切时皆无犯——此不欲之结论将随之而来，故未如是说，此乃其义。其中，即便蓄意于邻村犯罪因缘之时触犯，因根之显现这一缘故而不构成犯罪，故不构成犯罪。应知正是以「不构成犯罪」之义，方称为「出罪」。犹如禅修者在烦恼尚未生起时便已令其灭尽；未被绑缚之钵亦被称为「未足五束之钵」；又如完全未宣告者为未放弃学处——如是应知，于此处虽未实际触犯，该罪亦被称为已出罪。

Yasmā pana sā purisena sahaseyyāpattiṃ anāpajjantīpi sakkoti bhikkhunīhi saṅgamituṃ , tasmā anāpattīti katvā aṭṭhakathāyaṃ ‘‘ubhinnampi sahaseyyāpatti hotī’’ti vuttaṃ. Vuttañhetaṃ parivāre ‘‘aparehipi catūhākārehi āpattiṃ āpajjati saṅghamajjhe gaṇamajjhe puggalassa santike liṅgapātubhāvenā’’ti (pari. 324). Yaṃ pana vuttaṃ parivāre ‘‘atthāpatti āpajjanto vuṭṭhāti vuṭṭhahanto āpajjatī’’ti (pari. 324), tassa sahaseyyādiṃ āpajjati asādhāraṇāpattīhi vuṭṭhāti, tadubhayampi sandhāya vuttanti veditabbaṃ. Dūre vihāro hoti pañcadhanusatikaṃ pacchimaṃ, vihārato paṭṭhāya gāmaṃ pavisantiyā gāmantaraṃ hotīti attho. Saṃvidahanaṃ parimocetvāti addhānagamanasaṃvidahanaṃ akatvāti attho. Tā kopetvāti pariccajitvāti attho. ‘‘Paripuṇṇavassasāmaṇerenāpī’’ti vacanato aparipuṇṇavassassa upajjhāyaggahaṇaṃ natthīti viya dissati. Vinayakammaṃ katvā ṭhapitoti vikappetvā ṭhapito. Avikappitānaṃ dasāhātikkame nissaggiyatā veditabbā. Puna paṭiggahetvā sattāhaṃ vaṭṭatīti pana ‘‘anujānāmi, bhikkhave, bhikkhūnaṃ sannidhiṃ bhikkhunīhi paṭiggāhāpetvā paribhuñjitu’’nti (cūḷava. 421) vacanato vuttaṃ. Anapekkhavissajjanenāti vatthuṃ anapekkhavissajjanena vā paṭiggahaṇena vā puna paṭiggahetvā paribhuñjissāmīti. Pakkhamānattakāle punadeva liṅgaṃ parivattati chārattaṃ mānattameva dātabbanti sace, bhikkhukāle appaṭicchannāya āpattiyā, no paṭicchannāyāti no laddhīti ācariyo.

因为即便彼女未触犯与男子共宿之罪，仍能与比库尼众同聚，故注疏以「无罪」为由，说「二者皆有共宿之罪」。《附随》中亦有说：「以另外四种方式，于僧众中、于群众中、于个人面前、藉由根之显现而犯罪」（《附随》324）。《附随》中所说「犯罪之时出罪，出罪之时犯罪」（《附随》324），应知此乃就「触犯共宿等罪则出不共通之罪，此两者兼而言之」而说。寺院若位于远处，最远以五百弓之距为限，从寺院起算进入村落者，即构成邻村。「未作路途安排而放行」者，即未作长途旅行之安排之义。「令彼等不满而去」者，即舍弃之义。从「满戒腊沙玛内拉亦如是」之语来看，似乎未满戒腊者不得立依止师。「经律作甘马后安置」者，即已作分别而安置。未经分别安置者，超过十日则须捨出。「再受取后可用七日」之说，乃依据「诸比库，我允许由比库尼受取食物后供比库受用」（《小品》421）之语而说。「不顾及地放舍」者，即不顾及地放舍物品，或以受取之方式、或以「再受取后将享用之」之心。若于半月僧悦期间根再次转变，则应再给予六夜僧悦——据老师所传：若在比库期间，就未覆藏之罪而言，不适用覆藏之规定。

Parivāsadānaṃ pana natthīti bhikkhuniyā chādanāsambhavato vuttanti veditabbaṃ. Sace bhikkhunī asādhāraṇaṃ pārājikāpattiṃ āpajjitvā purisaliṅgaṃ paṭilabhati, bhikkhūsu upasampadaṃ na labhati, pabbajjaṃ labhati, anupabbajitvā bhikkhubhāve ṭhito sahaseyyāpattiṃ na janeti. Vibbhantāya bhikkhuniyā purisaliṅge pātubhūte bhikkhūsu upasampadaṃ na labhati, pārājikaṃ. Avibbhantamānassa gahaṭṭhasseva sato bhikkhunīdūsakassa sace itthiliṅgaṃ pātubhavati, neva bhikkhunīsu upasampadaṃ labhati, na puna liṅgaparivatte jāte bhikkhūsu vāti. Bhikkhuniyā liṅgaparivatte sati bhikkhu hoti, so ce sikkhaṃ paccakkhāya vibbhamitvā itthiliṅgaṃ paṭilabheyya, bhikkhunīsu upasampadaṃ paṭilabhati ubhayattha pubbe pārājikabhāvaṃ appattattā. Yā pana bhikkhunī paripuṇṇadvādasavassā purisaliṅgaṃ paṭilabheyya, upasampanno bhikkhu eva. Puna sikkhaṃ paccakkhāya āgato na upasampādetabbo aparipuṇṇavīsativassattā. Puna liṅgaparivatte sati bhikkhunīsu upasampadaṃ labhati. Evaṃ ce katadvādasasaṅgahassa dārakassa liṅgaparivatte sati gihigatā itthī hoti, paripuṇṇadvādasavassā upasampādetabbā kira. Bhikkhuniyā itthiliṅgantaradhānena, bhikkhussa vā purisaliṅgantaradhānena pakkhapaṇḍakabhāvo bhaveyya, na sā bhikkhunī bhikkhunīhi nāsetabbā bhikkhu vā bhikkhūhi puna pakatibhāvāpattisambhavā . Pakatipaṇḍakaṃ pana sandhāya ‘‘paṇḍako nāsetabbo’’ti vuttaṃ. Pakkhapaṇḍako hi saṃvāsanāsanāya nāsetabbo, itaro ubhayanāsanāyāti attho. Yadi tesaṃ puna pakatibhāvo bhaveyya, ‘‘anujānāmi, bhikkhave, taṃyeva upajjhaṃ tameva upasampadaṃ tāniyeva vassāni bhikkhunīhi saṅgamitu’’nti ayaṃ vidhi sambhavati. Sace nesaṃ liṅgantaraṃ pātubhaveyya, so ca vidhi, yā āpattiyo bhikkhūnaṃ bhikkhunīhi sādhāraṇā, tā āpattiyo bhikkhunīnaṃ santike vuṭṭhātuṃ asādhāraṇāhi anāpattīti ayampi vidhi sambhavati. Yaṃ vuttaṃ parivāre ‘‘saha paṭilābhena purimaṃ jahati, pacchime patiṭṭhāti, viññattiyo paṭippassambhanti, paññattiyo nirujjhanti, saha paṭilābhena pacchimaṃ jahati, purime patiṭṭhāti, viññattiyo’’tiādi, taṃ yathāvuttavidhiṃ sandhāya vuttanti amhākaṃ khantīti ācariyo. Itthiliṅgaṃ, purisaliṅgaṃ vā antaradhāyantaṃ kiṃ sakalampi sarīraṃ gahetvā antaradhāyati, udāhu sayameva. Kiñcettha – yadi tāva sakalaṃ sarīraṃ gahetvā antaradhāyati, ayaṃ puggalo cuto bhaveyya. Tasmā sāmaññā cuto bhaveyya, puna upasampajjanto opapātiko bhaveyya. Atha sayameva antaradhāyati, sopi bhāvo tassa virujjhati. Itthindriyādīni hi sakalampi sarīraṃ byāpetvā ṭhitānīti khaṇanirodho viya tesaṃ antaradhānaṃ veditabbaṃ, tasmā yathāvuttadosappasaṅgābhāvo veditabbo. Aññamaññaṃ saṃsaṭṭhappabhānaṃ dīpānaṃ ekappabhānirodhepi itarissā ṭhānaṃ viya sesasarīraṭṭhānaṃ tattha hotīti veditabbaṃ.

「无给予别住」之说，应知此乃因比库尼无覆藏之可能而说。若比库尼触犯不共通之巴拉基咖罪后获得男根，则不能于比库众中得达上，但可得出家；若不经出家而以比库身份住立，则不生共宿之罪。已离团之比库尼显现男根后，不能于比库众中得达上，构成巴拉基咖。若一在家人尚未离团时骚扰比库尼，其间若显现女根，则既不能于比库尼众中得达上，其后根再次转变时亦不能于比库众中得达上。比库尼根转变后成为比库；若彼舍弃学处离团后获得女根，则得于比库尼众中得达上——因彼在两处均未曾达到巴拉基咖之状态。若一比库尼已具足十二戒腊而获得男根，则成为已达上之比库。再度舍弃学处后归来者，因未满二十戒腊而不得令其达上；若根再次转变，则得于比库尼众中得达上。若一曾受十二摄受的男孩根发生转变，则成为在家女性；若已满十二戒腊，据说应令其达上。若比库尼因女根隐没、或比库因男根隐没而成为半月般哒咖，则该比库尼不应由比库尼众灭摈，该比库亦不应由比库众灭摈——因可能再度恢复常态并触犯罪行。「应灭摈般哒咖」之说，乃就本性般哒咖而言。半月般哒咖应因共住而被灭摈，另一种则因两者皆被灭摈，此乃其义。若彼等再度恢复常态，则「诸比库，我允许彼等沿用原来的依止师、原来的达上、原来的戒腊，与比库尼众同聚」之规定即可适用。若彼等显现异类根，则该规定——即「诸比库与比库尼所共通之罪，须于比库尼面前出罪；不共通之罪则无犯」——亦可适用。《附随》中所说「随同获得而舍前者，住立于后者，诸请求寂止，诸制定灭尽；随同获得而舍后者，住立于前者，诸请求……」等语，据我们老师之见，应知此乃就上述规定而说。女根或男根隐没时，是携带整个身体一并隐没，抑或是自行隐没？此处可作如是考察：若是携带整个身体一并隐没，则此人将成为已死亡者，按通例应为已死，再度受生者则应为化生。若是自行隐没，此说亦与彼情况相矛盾。女根等遍满整个身体而住，故其隐没应如刹那灭一般来理解，因此前述诸过失亦应理解为不会发生。如同两盏相互融合光芒之灯，即便其中一灯光芒灭去，其余身体所在之处仍在彼处，应如是理解。

§71-2

71-2.Muccatuvā mā vā dukkaṭamevāti mocanarāgābhāvato. Avisayoti asādiyanaṃ nāma evarūpe ṭhāne dukkaranti attho. Methunadhammo nāma ubhinnaṃ vāyāmena nipajjati ‘‘tassa dvayaṃdvayasamāpattī’’ti vuttattā, tasmā tvaṃ mā vāyāma, evaṃ te anāpatti bhavissati, kiriyañhetaṃ sikkhāpadanti vuttaṃ hoti, ‘‘āpattiṃ tvaṃ bhikkhu āpanno pārājika’’nti vacanato akiriyampetaṃ sikkhāpadaṃ yebhuyyena ‘‘kiriya’’nti vuccatīti siddhaṃ hoti.

71-72. 「令其解脱抑或不令，皆仅为恶作」——此因无解脱之贪欲故。「非其境界」者，意谓在如此之处难以接纳，此乃其义。双交法须由二者之努力方能成就，因经说「彼之双双相会」，故「汝勿努力，如此汝将无犯罪，因此乃身体之作为，此是学处」——此即所说之义。由于「比库，汝已犯罪，巴拉基咖」之语，此学处即便是身体之作为，通常亦被称为「身体的行为」，此即得成立。

§73-4

73-4. ‘‘Pārājikabhayena ākāsagatameva katvā pavesanādīni karontassa sahasā tālukaṃ vā passaṃ vā aṅgajātaṃ chupati ce, dukkaṭamevā’’ti vadanti. Kasmā? Na methunarāgattāti, vīmaṃsitabbaṃ. Dantānaṃ bāhirabhāvo oṭṭhānaṃ bāhirabhāvo viya thullaccayavatthu hotīti vuttaṃ ‘‘bahi nikkhantadante jivhāya ca thullaccaya’’nti. Taṃ puggalaṃ visaññiṃ katvāti vacanena so puggalo khittacitto nāma hotīti dassitaṃ hoti. Yo pana puggalo na visaññīkato, so ce attano aṅgajātassa dhātughaṭṭanacariṇijjhiṇikādisaññāya sādiyati, methunasaññāya abhāvato visaññīpakkhameva bhajatīti tassa anāpatticchāyā dissati. ‘‘Methunametaṃ maññe kassaci amanussassā’’ti ñatvā sādiyantassa āpatti eva. Paṇḍakassa methunadhammanti paṇḍakassa vaccamagge vā mukhe vā, bhummatthe vā sāmivacanaṃ. Avedayantassapi sevanacittavasena āpatti santhateneva sevane viya.

73-74. 「因畏惧巴拉基咖而于空中行诸进入等事，若突然触及上颚、肋部或生殖器，则仅为恶作」——如是有人说。为何？因非双交之贪欲，此须审察。「牙齿突出于外，如嘴唇突出于外，构成土喇吒亚之情事」——此即「突出于外之牙齿以及舌头，构成土喇吒亚」之所说。「令该人失去知觉」之语，显示该人即被称为心乱者。若一人并非被令失去知觉，而彼若以对自身生殖器受精液、摩擦、分泌物等之想而接纳，因无双交之想，故显现出属于失去知觉一方之无罪迹象。「知晓此乃某非人之双交法而接纳者，则有罪」。「般哒咖之双交法」者，就般哒咖之粪道或口中而言，「于……中」乃所在格用作属格之义。即便对不感觉者，亦依享用之心而犯，如于已铺陈之物上享用一般。

Upahatindriyavatthusmiṃ ‘‘etamatthaṃ ārocesuṃ, so ārocesī’’ti duvidho pāṭho atthi. Tattha ‘‘ārocesu’’nti vuttapāṭho ‘‘vediyi vā so bhikkhave’’ti vuttattā sundaraṃ, aññathā ‘‘āpattiṃ tvaṃ bhikkhū’’ti vattabbaṃ siyā. ‘‘Vediyā vā’’ti dīpavāsino paṭhanti kira, methunadhammassa pubbapayogā hatthaggāhādayo, tasmā ‘‘dukkaṭamevassa hotī’’ti iminā purimapadena sambandho. Yasmā pana dukkaṭamevassa hoti, tasmā yāva sīsaṃ na pāpuṇāti puggalo, tāva dukkaṭe tiṭṭhatīti sambandho veditabbo. Sīsaṃ nāma maggapaṭipādanaṃ. ‘‘Sīsaṃ na pāpuṇātīti pārājikaṃ na hoti tāva pubbapayogadukkaṭe tiṭṭhatī’’ti aññatarasmiṃ gaṇṭhipade likhitaṃ . Uccāliṅgapāṇakadaṭṭhenāti ettha bhāvaniṭṭhāpaccayo veditabbo. Daṭṭhena daṃsena khādanenāti hi atthato ekaṃ.

于诸根受损之情事中，「向彼等报告，彼即报告」有两种读法。其中，「向彼等报告」之读法，因有「或彼诸比库知道了」之说，故较为妥当；否则应说「比库，汝犯罪」。「或感受到了」，据说锡兰住者如此读诵。双交法的前行——握手等——故「仅为恶作」此前文与之相连。正因仅为恶作，故应知与「只要未到达顶部之人，停留在恶作中」相连。「顶部」者，即进入之道路。「未到达顶部故不成巴拉基咖，至此停留于前行之恶作中」，如是于某注解书中有记载。「被蟋蟀等虫叮咬」——此处应理解为表示结果之词尾。「被叮咬、被啃咬、被噬咬」，于义为一。

§76-7

76-7. Saṅgāmasīse yuddhamukhe yodhapuriso viyāyaṃ bhikkhūti ‘‘saṅgāmasīsayodho bhikkhū’’ti vuccati. Rukkhasūcidvāraṃ upilavāya, ekena vā bahūhi vā kaṇṭakehi thakitabbaṃ kaṇṭakadvāraṃ. Dussadvāraṃ sāṇidvārañca dussasāṇidvāraṃ. ‘‘Kilañjasāṇī’’tiādinā vuttaṃ sabbampi dussasāṇiyameva saṅgahetvā vuttaṃ. Ekasadisattā ‘‘eka’’nti vuttaṃ. Ākāsataleti hammiyataleti attho. Ayañhettha saṅkhepoti idāni vattabbaṃ sandhāya vuttaṃ. ‘‘Kiñci karontā nisinnā hontīti vuttattā nipannānaṃ āpucchanaṃ na vaṭṭatī’’ti vadanti. ‘‘Yathāparicchedameva ca na uṭṭhāti, tassa āpattiyevā’’ti kiñcāpi avisesena vuttaṃ, anādariyadukkaṭāpatti eva tattha adhippetā. Kathaṃ paññāyatīti? ‘‘Rattiṃ dvāraṃ vivaritvā nipanno aruṇe uggate uṭṭhahati, anāpattī’’ti vuttattā, mahāpaccariyaṃ visesetvā ‘‘anādariyadukkaṭāpi na muccatī’’ti vuttattā ca, tena itarasmā dukkaṭā muccatīti adhippāyo. Yathāparicchedameva ca na uṭṭhāti, tassa āpattiyevāti ettha na anādariyadukkaṭaṃ sandhāya vuttaṃ. Yathāparicchedamevāti avadhāraṇattā paricchedato abbhantare na hotīti vuttaṃ hoti. Puna ‘‘supatī’’ti vuttaṭṭhāne viya sanniṭṭhānaṃ gahetvā vuttaṃ. Evaṃ nipajjantoti nipajjanakāle āpajjitabbadukkaṭameva sandhāya vuttaṃ, tasmā yathāparicchedena uṭṭhahantassa dve dukkaṭānīti vuttaṃ hotīti. Andhakaṭṭhakathāyampi ‘‘yadi rattiṃ dvāraṃ asaṃvaritvā nipanno ‘divā vuṭṭhahissāmī’ti, anādariye āpatti dukkaṭassā’’ti vuttaṃ, etthāpi ‘‘nipanno’’ti vuttattā ‘‘aruṇe uṭṭhite uṭṭhāhī’’ti na vuttattā ca jānitabbaṃ. ‘‘Mahāpaccariyaṃ anādariyadukkaṭameva sandhāya vuttaṃ, na aṭṭhakathāyaṃ vuttadukkaṭa’’nti eke vadanti. Tassa anāpattīti atthato anipannattā vuttaṃ. ‘‘Sace pana rattiṃ saṃvaritvā nipanno, aruṇuṭṭhānasamaye koci vivarati, dvārajagganādīni akatvā nipannassa āpattiyeva. Kasmā? Āpattikhettattā’’ti vadanti.

76-7. 此处所说「阵前比库」，犹如战场前线上的武士，意指站在战斗最前沿者，故称「阵前之战士比库」。以树刺遮蔽门口，用一根或多根刺堵住者，称为「刺门」。以布料或麻布制成的门扉，称为「布麻门」。凡以芦席、麻布等各种材料所制门扉，均摄于「布麻门」一类中说。因其性质相同，故以「一」字概称。「空中坪台」者，即「楼台顶层之平台」之义。此处「此乃略说」一语，乃就下文所应说者而言。有人主张：「因经文说『坐着做某事者』，故对躺卧者无需告别请假。」虽然「凡不在规定限度内起身者，皆犯罪」一语是泛泛而言，但其中实意所指，不过是不恭敬之恶作罪而已。何以知之？因经文云「夜间开门后躺卧，黎明时分起身，不犯罪」，且《大广释》特别说明「不恭敬之恶作亦不得免除」，其意正在于：此人虽免于其余之恶作，仍不免不恭敬之恶作。「凡不在规定限度内起身者，皆犯罪」此语，并非就不恭敬之恶作而言。「恰在规定限度内」一语，因其含有限定语气，意即「不得在规定限度之内」。又以「睡眠」所说之处为例，取其通用结论而言。「如此躺卧者」，乃专就躺卧时所应犯之恶作而言，故「在规定限度内起身者，犯两种恶作」之意义即此而得成立。《安达咖注疏》中亦云：「若夜间未关闭门扉而躺卧，心想『白天再起身』，于不恭敬处犯恶作罪。」此处亦从「躺卧」一词可知，并非说「黎明时分起身」。「《大广释》所言，乃专就不恭敬之恶作而言，非注疏所说之恶作」，有人如此主张。「彼不犯罪」一语，从实义而言，是因其实际上并未躺卧故。「然若夜间关好门扉后躺卧，黎明应起之时若有人开门，而未能守门等事即躺卧者，则犯罪。何以故？因其乃犯罪之处故」，有人如此主张。

Yasmā yakkhagahitakopi visaññībhūto viya khittacitto nāma hoti, assa pārājikāpattito anāpatti, pageva aññato, tasmā ‘‘yakkhagahitako viya visaññībhūtopi na muccatī’’ti yaṃ mahāpaccariyaṃ vuttaṃ, taṃ pubbe sañcicca divā nipanno pacchā yakkhagahitakopi visaññībhūtopi na muccati nipajjanapayogakkhaṇe eva āpannattāti adhippāyena vuttaṃ. Bandhitvā nipajjāpitova muccatīti na yakkhagahitakādīsveva, sopi yāva sayameva sayanādhippāyo na hoti, tāva muccati. Yadā kilanto hutvā niddāyitukāmatāya sayanādhippāyo hoti, tadā saṃvarāpetvā, jaggāpetvā vā ābhogaṃ vā katvā niddāyitabbaṃ, aññathā āpatti. Sabhāgo ce natthi, na passati vā, na gantuṃ vā sakkoti. Cirampi adhivāsetvā pacchā vedanāṭṭo hutvā anābhogeneva sayati, tassa ‘‘anāpatti vedanāṭṭassā’’ti vacanena anāpatti, tassāpi avisayattā āpatti na dissatīti visaññībhāveneva supantassa ‘‘anāpatti khittacittassā’’ti vacanena na dissati. Ācariyā pana evaṃ na kathayantīti avisesena ‘‘na dissatī’’ti na kathayanti, yadi saññaṃ appaṭilabhitvā sayati, avasavattattā āpatti na dissati, sace saññaṃ paṭilabhitvāpi kilantakāyattā sayanaṃ sādiyanto supati, tassa yasmā avasavattattaṃ na dissati, tasmā āpatti evāti kathayantīti adhippāyo.

因为被鬼神所附者，犹如失去正常神志，被称为心乱失常者，故从巴拉基咖罪而言不犯，遑论其余。因此《大广释》所云「被鬼神所附者，乃至失去神志者，亦不得免除」，其意乃是：若先前故意于白昼躺卧，其后虽被鬼神所附，乃至失去神志，亦不得免除，因为罪是在躺卧行为当下即已成立。「被强行绑缚而令其躺卧者，则得免除」——此不仅限于被鬼神所附等情形，只要尚未自生躺卧之意愿，皆得免除。若因疲累而生起欲睡之意愿时，则应请人守门、或令人守夜、或自己作意后方可入睡，否则即犯罪。若无同伴，或未能见到，或无法前往，长时忍耐之后，终因病苦所逼，不经作意而躺卧，以「病苦所逼者不犯罪」之说，此人不犯罪；然此人亦因不在境界范围之内，故罪亦不现起，如同以失去神志之状态而睡眠者，以「心乱失常者不犯罪」之说而罪不现起。然而诸位老师并非如此说——他们并非泛泛地说「罪不现起」；若未能恢复正常神志而躺卧，因不能自主，故罪不现起；若已恢复正常神志，但因身体疲乏而接受躺卧之状态入睡，因其并非不能自主，故罪是成立的——诸位老师之意正在于此。

Mahāpadumattheravāde yakkhagahitako khittacittako muccati. Bandhitvā nipajjāpito asayanādhippāyattā, vedanāṭṭattā ca muccatīti adhippāyo. Evaṃ sante pāḷiaṭṭhakathā, theravādo ca sameti, tasmā tesaṃ tesaṃ vinicchayānaṃ ayameva adhippāyoti no khantīti ācariyo, anugaṇṭhipade pana yakkhagahitakopi visaññībhūtopi na muccati nāma, pārājikaṃ āpajjituṃ bhabbo so antarantarā saññāpaṭilābhatoti adhippāyo. ‘‘Bandhitvā nipajjāpito vā’’ti kurundīvacanena ekabhaṅgena nipannopi na muccatīti ce? Muccatiyeva. Kasmā? Atthato anipannattā. Kurundīvādena mahāaṭṭhakathāvādo sameti. Kasmā? Avasavattasāmaññato. Kiñcāpi sameti, ācariyā pana evaṃ na kathayanti. Na kevalaṃ teyeva, mahāpadumattheropīti dassanatthaṃ ‘‘mahāpadumattherenā’’ti vuttaṃ. Mahāpadumattheravāde ‘‘pārājikaṃ āpajjituṃ abhabbo yakkhagahitako nāmā’’ti ca vuttaṃ, tattha ācariyā pana evaṃ vadanti ‘‘sace okkantaniddo ajānantopi pāde mañcakaṃ āropeti, āpattiyevāti vuttattā yo pana patitvā tattheva sayati na vuṭṭhāti, tassa āpatti antarantarā jānantassāpi ajānantassāpi hotī’’ti . Sabbaṭṭhakathāsu vuttavacanāni sampiṇḍetvā dassetuṃ ‘‘idha ko muccati ko na muccatī’’ti vuttaṃ. Yakkhagahitako vā visaññībhūto vā na kevalaṃ pārājikaṃ āpajjituṃ bhabbo eva, sabbopi āpajjati. Evaṃ ‘‘bandhitvā nipajjāpitova muccatī’’ti vacanena tassapi avasavattattā ‘‘āpatti na dissatī’’ti evaṃ na kathayanti. Yasmā ummattakakhittacittavedanāṭṭesu aññataro na hoti, tasmā ‘‘āpattiyevā’’ti kathayanti. Idaṃ kira sabbaṃ na saṅgītiṃ āruḷhaṃ. ‘‘Pavesanaṃ sādiyatītiādinā vuttattā akiriyāpi hotīti vadanti, taṃ na gahetabbaṃ, yadā pana sādiyati, tadā sukhumāpi viññatti hoti evāti idha kiriyā evā’’ti anugaṇṭhipade vuttaṃ.

在大莲花长老的主张中，被鬼神所附者，因心乱失常，故得免除；被强行绑缚令其躺卧者，因无躺卧之意愿，且因病苦所逼，故得免除——此为其旨意。如此，则巴利原文与注疏、以及长老之主张相符，因此「此即彼等各项裁决之本意」——老师并不认可此说。然而在《随结注》中则言：被鬼神所附者，乃至失去神志者，名为不得免除，其能够犯巴拉基咖罪，盖因其间歇性地恢复神志故——此为其旨意。「又被绑缚令其躺卧者」——据《古录》之说，以一次被打倒而躺卧者亦不得免除？——应得免除。何以故？从实义而言，其实际上并未躺卧故。《古录》之说与《大注疏》之说相符。何以故？因同属不能自主之通则故。虽然相符，然而诸位老师并非如此说。不仅如此，为了显示大莲花长老亦如此，故特提「大莲花长老」之名。大莲花长老的主张中亦云「被鬼神所附者，名为不能犯巴拉基咖罪」，对此诸位老师则如此说：「若睡着滑落者，即便不知情而将脚搭上床，亦犯罪——据此而言，若倒下后就地躺卧而不起身者，无论其间歇地知情或不知情，皆犯罪。」为汇总诸注疏所说之语而示之，故言「此处何人得免，何人不得免」。被鬼神所附者或失去神志者，不仅能犯巴拉基咖罪，实则一切罪皆能犯。如此，以「被绑缚令其躺卧者方得免除」之语，对其亦是因不能自主，故「罪不现起」——如此并非诸位老师之说。因为其并非心乱失常者、心神散乱者、病苦所逼者三者之任何一种，故诸位老师说「仍犯罪」。据说这一切均未被结集所收录。「因说『接受进入』等语，故即使不作为亦成立」，有人如此主张——此说不应取受；然而当接受时，即便是微细的表示行为亦必定存在，故此处必有行为——《随结注》中如此说。

Paṭhamapārājikavaṇṇanā niṭṭhitā. · 第一巴拉基咖的注释结束。

2. Dutiyapārājikaṃ

第二巴拉基咖

Dhaniyavatthuvaṇṇanā达尼亚事缘的注释

§84

84. Dutiye rājūhi eva pariggahitattā ‘‘rājagaha’’nti laddhanāmake samīpatthena, adhikaraṇatthena ca paṭiladdhabhummavibhattike gijjhakūṭe pabbate catūhi vihārehi viharantoti adhippāyo. Tassa ‘‘vassaṃ upagacchiṃsū’’ti iminā sambandho veditabbo. Tayo eva hi ñattiṃ ṭhapetvā gaṇakammaṃ karonti, na tato ūnā adhikā vā akiriyattā. Tattha vinayapariyāyena saṅghagaṇapuggalakammakosallatthaṃ idaṃ pakiṇṇakaṃ veditabbaṃ – atthi saṅghakammaṃ saṅgho eva karoti, na gaṇo na puggalo, taṃ apalokanakammassa kammalakkhaṇekadesaṃ ṭhapetvā itaraṃ catubbidhampi kammaṃ veditabbaṃ. Atthi saṅghakammaṃ saṅgho ca karoti, gaṇo ca karoti, puggalo ca karoti. Kiñcāti? Yaṃ pubbe ṭhapitaṃ. Vuttañhetaṃ parivāraṭṭhakathāyaṃ ‘‘yasmiṃ vihāre dve tayo janā vasanti , tehi nisīditvā katampi saṅghena katasadisameva. Yasmiṃ pana vihāre eko bhikkhu hoti, tena bhikkhunā uposathadivase pubbakaraṇapubbakiccaṃ katvā nisinnena katampi katikavattaṃ saṅghena katasadisameva hotī’’ti (pari. aṭṭha. 495-496). Punapi vuttaṃ ‘‘ekabhikkhuke pana vihāre ekena sāvitepi purimakatikā paṭippassambhati evā’’ti. Atthi gaṇakammaṃ saṅgho karoti, gaṇo karoti, puggalo karoti, taṃ tayo pārisuddhiuposathā aññesaṃ santike karīyanti, tassa vasena veditabbaṃ. Atthi gaṇakammaṃ gaṇova karoti, na saṅgho na puggalo, taṃ pārisuddhiuposatho aññamaññaṃ ārocanavasena karīyati, tassa vasena veditabbaṃ. Atthi puggalakammaṃ puggalova karoti, na saṅgho na gaṇo, taṃ adhiṭṭhānuposathavasena veditabbaṃ. Atthi gaṇakammaṃ ekaccova gaṇo karoti, ekacco na karoti, tattha añattikaṃ dve eva karonti, na tayo. Sañattikaṃ tayova karonti, na tato ūnā adhikā vā, tena vuttaṃ ‘‘tayo eva hi ñattiṃ ṭhapetvā gaṇakammaṃ karonti, na tato ūnā adhikā vā akiriyattā’’ti. Tasmā tayova vinayapariyāyena sampahulā, na tato uddhanti veditabbaṃ. Anugaṇṭhipade pana ‘‘kiñcāpi kammalakkhaṇaṃ tayova karonti, atha kho tehi kataṃ saṅghena katasadisanti vuttattā ekena pariyāyena tayo janā vinayapariyāyenapi saṅgho’’ti vuttaṃ, idaṃ sabbampi vinayakammaṃ upādāya vuttaṃ, lābhaṃ pana upādāya antamaso ekopi anupasampannopi ‘‘saṅgho’’ti saṅkhyaṃ gacchati kira. Pavāraṇādivasassa aruṇuggamanasamanantarameva ‘‘vutthagassā’’ti vuccanti, ukkaṃsanayena ‘‘pāṭipadadivasato paṭṭhāyā’’ti vuttaṃ, teneva ‘‘mahāpavāraṇāya pavāritā’’ti vuttaṃ. Aññathā antarāyena apavāritā ‘‘vutthavassā’’ti na vuccantīti āpajjati. Thambhādi kaṭṭhakammanti veditabbaṃ. Keci tanukaṃ dārutthambhaṃ antokatvā mattikāmayaṃ thambhaṃ karonti, ayaṃ pana tathā na akāsi, tena vuttaṃ ‘‘sabbamattikāmayaṃ kuṭikaṃ karitvā’’ti. Telamissāya tambamattikāya.

85. 因「王舍城」是因被诸王所据有而得此名，故是就其附近处及受格的意义而得名，其意是：住在鹫峰山的四处精舍中。这一点应通过「结夏安居」与之相连而理解。盖只有三人，除白文外，方能行法团之甘马，多于或少于此数，皆因不成行为而无效。关于此点，为了依律的方法理解有关僧团、法团、个人之甘马的善巧，应将此视为杂说而知——有僧团甘马，须由僧团亲自执行，法团与个人均不能行之，此即除求听甘马之甘马特征一部分外，其余四种甘马皆应如此理解。有僧团甘马，僧团可行之，法团可行之，个人亦可行之，是什么？即前已指出者。《附录注疏》云：「某精舍中有两三人居住，彼等坐定后所作之任何事，皆与僧团所作者相同。而某精舍中仅有一位比库，该比库于伍波萨他日，行前方便、前作务后坐下所作之任何约定，皆与僧团所作者相同。」又云：「然于仅一比库之精舍，即便由一人宣读，前约亦随之息灭。」有法团甘马，僧团可行之，法团可行之，个人亦可行之，此应依三种清净伍波萨他向他人处行之的意义而理解。有法团甘马，唯法团行之，僧团与个人均不能行之，此应依清净伍波萨他以互相告白方式行之的意义而理解。有个人甘马，唯个人行之，僧团与法团均不能行之，此应依决意伍波萨他之意义而理解。有法团甘马，某法团行之，某法团不行之；其中无白文者，仅两人行之，不能三人行；有白文者，恰好三人行之，不能少于或多于此数，故云「只有三人，除白文外，方能行法团甘马，多于或少于此数，皆因不成行为而无效」。因此，以律的方法而言，三人构成「众多人」，不超过此数，应如此理解。然而在《随结注》中则云：「虽然就甘马特征而言恰好三人行之，然而他们所作之事被说为与僧团所作者相同，因此以一种角度而言，三人以律的方法亦构成僧团」——此一切皆就律甘马而言；然就利益而言，据说乃至一人，乃至未受达上者，亦被列入「僧团」之称。瓦萨结束日黎明升起后，立即被称为「已完成安居者」；以极尽之说而言，则称「从新月之日起算」，故亦称「于大自恣时已自恣」。否则，中途因障难而无法自恣者，不称「已完成安居者」，故犯罪。柱子等应理解为木工作品。有些人先做细薄木柱置于内部，再做土制柱子；而此人不如此做，故说「全部用泥土制成的小屋」。以混合油脂的铜色泥土（制之）。

§85

85. ‘‘Mā pacchimā janatā pāṇesu pātabyataṃ āpajjī’’ti iminā anuddesasikkhāpadena yattha iṭṭhakapacana pattapacana kuṭikaraṇa vihārakārāpana navakammakaraṇa khaṇḍaphullapaṭisaṅkharaṇa vihārasammajjana paṭaggidāna kūpapokkharaṇīkhaṇāpanādīsu pātabyataṃ jānantena bhikkhunā kappiyavacanampi na vattabbanti dasseti, teneva pariyāyaṃ avatvā tesaṃ sikkhāpadānaṃ anāpattivāresu ‘‘anāpatti asatiyā ajānantassā’’ti vuttaṃ. ‘‘Antarāpattisikkhāpada’’ntipi etassa nāmameva. ‘‘Gacchathetaṃ, bhikkhave, kuṭikaṃ bhindathā’’ti iminā kataṃ labhitvā tattha vasantānampi dukkaṭamevāti ca siddhaṃ. Aññathā hi bhagavā na bhindāpeyya. Esa nayo bhedanakaṃ chedanakaṃ uddālanakanti etthāpi, āpattibhedāva. Tato eva hi bhedanakasikkhāpadādīsu viya ‘‘aññena kataṃ paṭilabhitvā paribhuñjati, āpatti dukkaṭassā’’ti na vuttaṃ, tathā aññassatthāya karoti, cetiyādīnaṃ atthāya karoti, dukkaṭamevāti ca siddhaṃ, aññathā kuṭikārasikkhāpadādīsu viya ‘‘aññassatthāya vāsāgāraṃ ṭhapetvā sabbattha, anāpattī’’ti nayameva vadeyya, na bhindāpeyya. Sabbamattikāmayabhāvaṃ pana mocetvā kaṭṭhapāsāṇādimissaṃ katvā paribhuñjati, anāpatti. Tathā hi chedanakasikkhāpadādīsu bhagavatā nayo dinno ‘‘aññena kataṃ pamāṇātikkantaṃ paṭilabhitvā chinditvā paribhuñjatī’’tiādīsu. Keci pana ‘‘vayakammampīti etena mūlaṃ datvā kārāpitampi atthi, tena taṃ aññena katampi na vaṭṭatīti siddha’’nti vadanti, taṃ na sundaraṃ. Kasmā? Sambhāre kiṇitvā sayameva karontassāpi vayakammasambhavato. Kiṃ vā pāḷilese sati aṭṭhakathālesanayo. Iṭṭhakāhi giñjakāvasathasaṅkhepena katā vaṭṭatīti ettha pakatiiṭṭhakāhi cinitvā kattabbāvasatho giñjakāvasatho nāma. Sā hi ‘‘mattikāmayā’’ti na vuccati, ‘‘iṭṭhakakuṭikā’’tveva vuccati, tasmā thusagomayatiṇapalālamissā mattikāmayāpi apakkiṭṭhakamayāpi ‘‘sabbamattikāmayā’’tveva vuccatīti no khantīti ācariyo, bhasmādayo hi mattikāya daḷhibhāvatthameva ādīyanti, apakkiṭṭhakamayāpi giñjakāvasathasaṅkhyaṃ na gacchati, na ca āyasmā dhaniyo ekappahāreneva kumbhakāro viya kumbhaṃ taṃ kuṭikaṃ niṭṭhāpesi, anukkamena pana sukkhāpetvā sukkhāpetvā mattikāpiṇḍehi cinitvā niṭṭhāpesi, apakkiṭṭhakamayā kuṭi viya sabbamattikāmayā kuṭi ekābaddhā hoti, na tathā pakkiṭṭhakamayā, tasmā sā kappatīti eke. Sabbamattikāmayāya kuṭiyā bahi ce tiṇakuṭikādiṃ katvā anto vasati, dukkaṭameva. Sace tattha tattha chiddaṃ katvā bandhitvā ekābaddhaṃ karoti, vaṭṭati. Anto ce tiṇakuṭikādiṃ katvā anto vasati, vaṭṭati. Kārako eva ce vasati, karaṇapaccayā dukkaṭaṃ āpajjati, na vasanapaccayā. Sace anto vā bahi vā ubhayattha vā sudhāya limpati, vaṭṭati. Yasmā sabbamattikāmayā kuṭi sukarā bhindituṃ, tasmā tattha ṭhapitaṃ pattacīvarādi aguttaṃ hoti, corādīhi avaharituṃ sakkā, tena vuttaṃ ‘‘pattacīvaraguttatthāyā’’ti.

86. 「愿后世之人不陷入对众生造成危险之境」——此一附件学处，显示了凡知道烧砖、烧瓦、建小屋、令建精舍、进行新建工程、修缮破损、扫洒精舍、施放火炬、掘井开凿莲池等事有危险者，即便是许可用语亦不得说，故在彼等学处的不犯条款中说「不犯者：不知情者、不故意者」。此学处亦有「中间罪学处」之名。「去吧，比库们，拆毁那间小屋」——藉此命令，即使受命后住在其中者，亦仅犯恶作罪——此亦得以证明。否则世尊不会命令拆毁它。此原则于「拆毁者、砍伐者、挖掘者」等处亦同，不过是各种罪之分类而已。也正因如此，不像拆毁者学处等处那样说「受领他人所作之物而受用，犯恶作罪」；同理，为他人之利益而作、为塔庙等之利益而作，亦仅犯恶作罪——此亦得以证明。否则，应如小屋建造者学处等处一样，给出「除为他人建造房屋外，其余一切不犯」的原则，而不会命令拆毁。然而，若将全泥土制之物改造为混入木材、石块等材料之物而受用，则不犯罪。世尊确实在砍伐者学处等处给出了原则：「受领他人所作超过规定尺寸之物，将其砍短后受用」等。但有人说：「以『费用之事亦然』之语，出资令他人建造者亦有之，因此那种他人所建之物亦不允许」——此说并不妥当。何以故？因为购买材料由自己建造者，亦有费用之事故。抑或，既有巴利文依据，注疏又何须另立依据。以砖块所建之「砖造住所」，简略言之，可以使用——此处所谓「砖造住所」，是指用一般砖块砌建而成的住所。那种住所不被称为「泥土制品」，而称为「砖造小屋」。因此，混有稻壳、牛粪、草茎的泥土制品，乃至未烧制砖块制成之物，皆仍称为「全泥土制品」——老师并不认可此说。盖灰烬等物不过是为增强泥土的坚固性而取用，未烧制砖块制成之物亦不属于砖造住所之列。且具寿达尼亚并非如陶工制瓮那样一次完成那间小屋，而是逐步晾干、晾干，再用泥块砌建而成。未烧制砖块所制之物如同全泥土制品，是连结成一体的，而烧制砖块制品则不如此，因此那种可以使用——有人如此说。若在全泥土制小屋的外部另建草屋等而住于其内，仅犯恶作罪。若在此处彼处开凿洞穴，绑缚连结成一体，则可以使用。若在内部建草屋等而住于其内，则可以使用。若建造者自己居住，因建造之缘而犯恶作罪，非因居住之缘。若于内外或两者皆涂抹石灰，则可以使用。因为全泥土制之小屋易于毁坏，故置于其中的钵和袈裟等物无法得到保护，盗贼等可以取走，故说「为了保护钵和袈裟」。

Pāḷimuttakavinicchayavaṇṇanā圣典原文以外判定的注释

Tena kho pana samayena chabbaggiyā bhikkhū uccāvace patte dhārenti, uccāvacāni pattamaṇḍalāni dhārentī’’ti (cuḷava. 253) evamādīni vatthūni nissāya ‘‘na, bhikkhave, uccāvacā pattā dhāretabbā, yo dhāreyya, āpatti dukkaṭassā’’tiādinā nayena akappiyaparikkhāresu ca dukkaṭaṃ paññattaṃ. Kasmā? Tadanulomattā. Yatthāpi na paññattaṃ, tattha ‘‘na, bhikkhave, uccāvacāni chattāni dhāretabbāni, yo dhāreyya, āpatti dukkaṭassā’’tiādinā (cūḷava. 269-270) nayena dukkaṭaṃ sambhavati, tasmā ‘‘tatrāyaṃ pāḷimuttako’’ti ārabhitvā sabbaparikkhāresu vaṇṇamaṭṭhaṃ, savikāraṃ vā karontassa āpatti dukkaṭanti dīpentena ‘‘na vaṭṭatī’’ti vuttanti veditabbaṃ. Etthāha – ‘‘anujānāmi, bhikkhave, ṭhapetvā paharaṇiṃ sabbaṃ lohabhaṇḍaṃ, ṭhapetvā āsandiṃ pallaṅkaṃ dārupattaṃ dārupādukaṃ sabbaṃ dārubhaṇḍaṃ, ṭhapetvā katakañca kumbhakārikañca sabbaṃ mattikābhaṇḍa’’nti (cūḷava. 293) vuttattā yathāṭhapitaṃ vajjetvā itaraṃ sabbaṃ vaṇṇamaṭṭhampi savikārampi avisesena vaṭṭatīti? Vuccate – taṃ na yuttaṃ yathādassitapāḷivirodhato, tasmā ‘‘ṭhapetvā paharaṇi’’nti evaṃ jātivasena ayaṃ pāḷi pavattā, yathādassitā pāḷi vaṇṇamaṭṭhādivikārapaṭisedhanavasena pavattāti evaṃ ubhayampi na virujjhati, tasmā yathāvuttameva. Āraggena nikhādanaggena, ‘‘āraggeriva sāsapo’’ti (ma. ni. 2.458; dha. pa. 401; su. ni. 630) ettha vuttanayato āraggena.

时有六群比库持各色钵及各色钵袋（小品253），以此等事缘，依「比库们，不得持各色钵；若持者，恶作罪」等方式，于不如法资具中制定了恶作罪。为何如此？因为与之相顺应之故。即便在未曾明文制定之处，依「比库们，不得持各色钵盖；若持者，恶作罪」等方式（小品269-270），恶作罪亦可成立。因此，从「此处乃出于经文之外」开篇，以阐明于一切资具上做抛光处理或施以装饰者犯恶作罪，应知此即所谓「不允许」之义。此处有问：律文中说「比库们，我允许除击打器具外一切金属器具、除高脚床及卧榻外一切木制器具（包括木钵、木屐）、除已烧及窑烧器外一切陶制器具」（小品293），据此，除所明列排除之物外，其余一切——无论抛光还是施以装饰——皆应无区别地允许，岂非如此？答曰：此说不当，因与上所示律文相违。故「除击打器具」云云，此律文依种类而立；而上所示律文，则依禁止抛光等装饰变化而立。如此两文并行，并无相违，故应依上文所述为准。关于「针尖」一词，依「恰如芥子置于针尖」（中部2.458；法句401；经集630）所示用法，此处「针尖」意为极细之物。

Paṭṭamukhe vāti paṭṭakoṭiyaṃ. Pariyanteti cīvarapariyante. Veṇiuhumuniyupeññāma. Agghiyanti cetiyaṃ. Gayamuggaranti tulādaṇḍasaṇṭhānaṃ, gayā sīse sūcikā hoti, mukhapattā ladrā. Ukkiranti nīharanti karonti ṭhapenti. Koṇasuttapiḷakā nāma gaṇṭhikapaṭṭādikoṇesu suttamayapiḷakā. Yaṃ ettha cīvaraṃ vā patto vā ‘‘na vaṭṭatī’’ti vutto, tattha adhiṭṭhānaṃ ruhati, vikappanāpi ruhatīti veditabbaṃ. Deḍḍubhoti udakasappo. Acchīti kuñjarakkhi. Gomuttakanti gomuttasaṇṭhānā rājiyo. Kuñcikāya senāsanaparikkhārattā suvaṇṇarūpiyamayāpi vaṭṭatīti chāyā dissati, ‘‘kuñcikāya vaṇṇamaṭṭhakammaṃ na vaṭṭatī’’ti vacanato aññe kappiyalohādimayāva kuñcikā kappanti pariharaṇīyaparikkhārattā. Ārakaṇṭako potthakādikaraṇasatthakajāti. ‘‘Āmaṇḍakasārako āmalakaphalamayo’’ti vadanti . Tālapaṇṇabījanīādīsu ‘‘vaṇṇamaṭṭhakammaṃ vaṭṭatī’’ti vuttaṃ. Kiñcāpi tāni kuñcikā viya pariharaṇīyāni, atha kho ‘‘uccāvacāni na dhāretabbānī’’ti paṭikkhepābhāvato vuttaṃ. Kevalañhi tāni ‘‘anujānāmi, bhikkhave, vidhūpanañca tālavaṇṭañcā’’tiādinā (cūḷava. 269) vuttāni. Gaṇṭhipade pana ‘‘telabhājanesu vaṇṇamaṭṭhakammaṃ vaṭṭatīti senāsanaparikkhārattā’’ti vuttaṃ. Rājavallabhāti rājakulūpakā. Sīmāti idhādhippetā bhūmi, baddhasīmā ca. ‘‘Yesaṃ santakā tesaṃ sīmā, tattha parehi na kattabba’’nti anugaṇṭhipade vuttaṃ. ‘‘Bhūmi ca sīmā ca yesaṃ santakā, tehi eva vāretabbā. Yesaṃ pana aññesaṃ bhūmiyaṃ sīmā katā, te vāretuṃ na issarā’’ti vadanti . ‘‘Saṅghabhedādīnaṃ kāraṇattā ‘mā karothā’ti paṭisedhetabbā evā’’ti andhakaṭṭhakathāyaṃ vuttaṃ kira.

『绑带之口』者，绑带之端头也。『边缘』者，袈裟之边沿也。『辫状饰边』[Pali: Veṇiuhumu]等词，义为如辫状之装饰纹样。『供物支架』者，即塔庙祭台。『象头杵』[Pali: gayamuggara]者，形如秤杆，前端如象头，口部如匙状之扁平物。『移出』者，取出、置放、安设也。所谓『角线结』，即在绑带结、布片等角落以线绕成之结节。于此，凡被说为「不允许」之袈裟或钵，应知于彼物上作受持或共享均可成立。『水蛇』者，水中之蛇也。『象眼』者，大象之眼睛也。『牛尿纹』者，形如牛尿流淌之条纹也。关于钥匙：从其属于卧具资具来看，似乎即便以金银制成亦应允许；然而，由于「钥匙上不得做抛光处理」之说，可知唯有以其他如法金属等所制之钥匙方为如法，因其属于日常携带使用之资具。『刺』[Pali: ārakaṇṭaka]者，用于制作书写本等之刻写刀具类。『诃梨勒核之精华』[Pali: āmaṇḍakasāraka]者，据说是以诃子果所制成之物。关于扇叶、扇柄等，说「抛光处理允许」。虽然此等物与钥匙同属日常携带之物，然而因无「不得持各色者」之明文禁止，故如此说。盖此等物仅依「比库们，我允许拂尘及棕榈扇」等（小品269）而被提及。而在结节段注释中，则说「油瓶上做抛光处理，因其属卧具资具，故允许」。『王之亲近者』者，往来王家之人也。『界』者，此处所指之地，包括已结之界与未结之界。在结节段注释中说：「属于谁所有之地，其界即属彼；他人不得在彼处行事。」又有说：「地与界属于谁，应由彼等加以防护。若界建立于他人之地上，则彼等无权阻止。」据说在《安达咖注疏》中则说：「因其为导致僧团分裂等之缘由，应予劝阻，谓『勿如此行』。」

§86-7

86-7. Dārukuṭikaṃ kātuṃ, kattunti ca atthi. Khaṇḍākhaṇḍikanti phalāphalaṃ viya daṭṭhabbaṃ. Āṇāpehīti vacanaṃ aniṭṭhe eva vuccatīti katvā bandhaṃ āṇāpesi. Issariyamattāyāti samiddhiyaṃ mattāsaddoti ñāpeti.

『木屋』，亦有作「制作」之读法。「碎裂成片」，犹如果实分裂之状，应如此理解。「命令捆绑」——因「命令」一词唯用于不悦之事，故下令捆绑之。「为了权威之量度」——「量度」一词，在「繁盛」义中表明为修饰语。

§88

88. ‘‘Evarūpaṃ vācaṃ bhāsitvā’’ti ca pāṭho. Lomena tvaṃ mutto, mā punapi evarūpamakāsīti idaṃ kiṃ byāpādadīpakaṃ, dārūsupi lobhakkhandhadīpakaṃ vacanaṃ sotāpannassa sato tassa rājassa patirūpaṃ. Nanu nāma ‘‘pubbe kataṃ sukataṃ bhante, vadeyyātha punapi yenattho’’ti pavāretvā atīva pītipāmojjaṃ uppādetabbaṃ tena siyāti? Saccametaṃ sotāpannattā atīva buddhamāmako dhammamāmako saṅghamāmako ca, tasmā bhikkhūnaṃ akappiyaṃ asahanto, sikkhāpadapaññattiyā ca okāsaṃ kattukāmo ‘‘supayuttāni me dārūnī’’ti tuṭṭhacittopi evamāhāti veditabbaṃ. Imehi nāma evarūpe ṭhāne. ‘‘Āgatapadānurūpenāti aññehi vā padehi, ito thokatarehi vā āgatakāle tadanurūpā yojanā kātabbā’’ti gaṇṭhipade vuttaṃ. ‘‘Na kevalaṃ imasmiṃyeva sikkhāpade, aññesupi āgacchanti, tasmā tattha tattha āgatapadānurūpena yojanā veditabbā’’ti anugaṇṭhipade vuttaṃ. Ujjhāyanattho adinnassādinnattāva, te ujjhāyiṃsu.

亦有「说出如此之语后」之读法。「因羽毛而得解脱，莫再如此行事」——此语究竟是表明嗔恨，还是针对木柴而表明贪欲之堆聚？对于作为入流者的那位国王而言，此二说皆为恰当。或有问曰：既有「先前所为，甚为善哉！尊者，请教示，若再有所需」之邀请，那位国王岂不应生起极大的喜悦欢乐？此说不错。然彼国王因证入流果，极为崇敬佛、崇敬法、崇敬僧，故不忍比库们受不如法之物，且有意为制定学处创造因缘，虽心生欢喜，仍如此说——应如此理解。「就名为此等人在如此之处」——结节段注释中说：「『依所到之词语相应』，意为应依其他词语，或依稍少于此而至之时，作相应之解释。」副结节段注释则说：「不仅在此学处，于其他处亦有来到，故应于各处依所到之词语相应而理解。」「不满之义」——即以未经给予之物为已给予，他们因此而表达不满。

Rudradāmako nāma rudradāmakādīhi uppādito. Bārāṇasinagarādīsu tehi tehi rājūhi porāṇasatthānurūpaṃ lakkhaṇasampannā uppāditā nīlakahāpaṇā. Tesaṃ kira tibhāgaṃ agghati rudradāmako, tasmā tassa pādo thullaccayavatthu hoti. Māsako pana idha appamāṇaṃ. Kahāpaṇo kiñcikāle ūnavīsatimāsako hoti, kiñci kāle atirekavīsatimāsako. Tasmā tassa kahāpaṇassa catutthabhāgo pañcamāsako viya atirekapañcamāsako vā ūnapañcamāsako vā pādoti veditabbaṃ. Imassatthassa dīpanatthaṃ ‘‘tadā rājagahe vīsatimāsako kahāpaṇo hotī’’tiādi vuttaṃ. Tattha rajatamayo suvaṇṇamayo tambamayo ca kahāpaṇo hoti. Suvaṇṇabhūmiyaṃ viya pādopi yattha tambamayova kato hoti, tattha sova pādoti ācariyo. Yasmā pādo ekanīlakahāpaṇagghanako, tasmā tassa pādassa catutthabhāgova siyā pādoti eke. Idaṃ na yujjati. Yo ca tattha pādāraho bhaṇḍo, tassa catutthabhāgasseva pārājikavatthubhāvappasaṅgato. Yadi pādārahaṃ bhaṇḍaṃ pārājikavatthu, siddhaṃ ‘‘sova pādo pacchimaṃ pārājikavatthū’’ti . Na hi sabbattha bhaṇḍaṃ gahetvā nīlakahāpaṇagghena agghāpenti. Yasmā tassa tasseva kahāpaṇagghena agghāpenti, tasmā tassa tassa janapadassa pādova pādoti tadagghanakameva pādagghanakanti siddhaṃ, ‘‘so ca kho porāṇassa nīlakahāpaṇassa vasena, na itaresanti yattha pana nīlakahāpaṇā vaḷañjaṃ gacchanti, tatthevā’’ti keci vadanti, upaparikkhitvā gahetabbaṃ.

所谓『鲁陀罗达摩咖』[Pali: rudradāmaka]，乃由鲁陀罗达摩咖等人所发行铸造之货币。于巴拉纳西城等地，由诸多国王依古代经典所载相貌特征铸造之具足特征的青色咖哈巴纳硬币。据说，一枚鲁陀罗达摩咖相当于三分之三价值，因此其四分之一即构成土喇吒亚罪之起点。而此处的马萨咖则无定量。咖哈巴纳在某时为不足二十马萨咖，在某时为超过二十马萨咖。因此，该咖哈巴纳的四分之一，理解为约等于五马萨咖、或稍超过五马萨咖、或稍不足五马萨咖，即为一巴达。为了阐明此义，乃说「当时在王舍城，一咖哈巴纳为二十马萨咖」等。其中，咖哈巴纳有银制、金制及铜制三种。老师说：如在黄金地，若处处皆以铜制为巴达，则彼即为巴达。因一巴达等同于一枚青色咖哈巴纳之价值，故有人说：该巴达之四分之一，方才构成一巴达。此说不当，因为凡在彼处价值相当于一巴达之物，其四分之一亦将成为巴拉基咖罪之起点的缘故。若价值相当于一巴达之物为巴拉基咖罪之起点，则「唯彼为最终之巴拉基咖罪起点之巴达」之说便得以成立。盖并非处处皆以所取之物用青色咖哈巴纳之价值来估算，而是以彼处彼处各自的咖哈巴纳价值来估算，故彼处彼处之巴达即为一巴达，以其价值所当者即为巴达之价值，此义得以成立。「此乃依古代青色咖哈巴纳而言，非依其余者」——有人说「唯在流通青色咖哈巴纳之处方如此」，应审察后加以取舍。

Padabhājanīyavaṇṇanā词句解析的注释

§92

92.Gāmā vā araññā vāti lakkhaṇānupaññattikattā paṭhamapaññattiyā ādimhi vuttā. Yato vā apakkantā, so amanusso nāma. ‘‘Amanussagāmaṃ apārupitvā, gāmappavesanañca anāpucchā pavisituṃ vaṭṭatī’’ti anugaṇṭhipade vuttaṃ. ‘‘Yato gāmato āgantukāmā eva apakkantā, taṃ gāmaṃ evaṃ pavisituṃ na vaṭṭatī’’ti vadanti eke. Keci pana ‘‘yakkhapariggahabhūtopi āpaṇādīsu dissamānesu eva ‘gāmo’ti saṅkhyaṃ gacchati, adissamānesu pavesane anāpattī’’ti vadanti. ‘‘Gāmo eva upacāro gāmūpacāroti evaṃ kammadhārayavasena gahite kurundaṭṭhakathādīsu vuttampi suvuttameva hotī’’ti vadanti. ‘‘Tassa gharūpacāro gāmoti āpajjatī’’ti vacanaṃ paṭikkhipati. ‘‘Gāmassupacāro ca gāmo ca gāmūpacāro cā’’ti vadanti, taṃ virujjhati, na. ‘‘Imesaṃ lābhādīsu lakkhaṇaṃ sandhāya mahāaṭṭhakathāyaṃ ‘gharaṃ gharūpacāro’tiādi vuttaṃ, taṃ na mayaṃ paṭikkhipāmā’’ti ca vadanti. ‘‘Kataparikkhepocāti gharassa samantato tattako upacāro nāmā’’ti gaṇṭhipade likhitaṃ. Anugaṇṭhipade pana ‘‘yo yo aṭṭhakathāvādo vā theravādo vā pacchā vuccatīti ito anāgataṃ sandhāya vuttaṃ, nātītaṃ. Yadi atītampi sandhāya vuttaṃ, mahāpadumatheravādova pamāṇaṃ jātanti āpajjati, tasmā anāgatameva sandhāya vuttanti ācariyā kathayantī’’ti vuttaṃ. Sesampīti gāmūpacāralakkhaṇampi.

『无论从村落还是从林野』——因其为随相而制之戒，故于第一次制戒之初已说明。凡从彼处离去者，即名为非人。副结节段注释中说：「未打开非人之村之门，以及未经请求径自进入村落，此二事皆允许。」有人说：「凡欲从所在村落离去者，尚未离去时，不得如此进入该村落。」另有人说：「即便是被亚卡所占据之地，若有商铺等可见，即算作『村落』；若无可见之物，则入内无罪。」又有人说：「『村落本身即为其周边范围，故名村落周边』，如此以持业释解释时，《古儒拉注疏》等中所说亦是善说。」而「彼宅邸之周边即构成村落」之说，则予以反驳。「村落之周边与村落本身合称村落周边」——此说有矛盾，然实无矛盾。「以此等之取得等为标准，《大注疏》中说『宅邸及其周边』等，此我等不予反驳」，如此亦有说。在结节段注释中记载：「『已作围护者』，即宅邸四周之周边范围，名为如此。」而在副结节段注释中则说：「『无论注疏之说还是长老之说，凡后来所说者』，此乃针对尚未到来之事而说，非针对已过去之事。若亦针对已过去之事而说，则玛哈巴杜玛长老之说便成为唯一量度，此说即生起，故老师们说此唯针对将来之事而说。」「其余」者，亦指村落周边之定义也。

Tatrāyaṃ nayoti tassa gāmūpacārassa gahaṇe ayaṃ nayo. Vikālegāmappavesanādīsūti ettha ‘‘gāmappavesanañhi bahi eva āpucchitabba’’nti gaṇṭhipade vuttaṃ. ‘‘Taṃ aṭṭhakathāya na sametī’’ti vadanti. ‘‘Gāmasaṅkhātūpacāraṃ sandhāya vutta’’nti gahite sametīti mama takko. ‘‘Ādi-saddato ghare ṭhitānaṃ dinnalābhabhājanādīnī’’ti gaṇṭhipade vuttaṃ. ‘‘Gāmūpacāre ṭhitānaṃ pāpuṇitabbalābhaṃ sañcicca adentānaṃ pārājika’’nti anugaṇṭhipade vuttaṃ. Kiñcāpi kurundiādīsu pāḷiyaṃ vuttavacanānulomavasena vuttattā ‘‘pamādalekhā’’ti na vattabbaṃ, mahāaṭṭhakathāyaṃ vuttavinicchayo saṅgītito paṭṭhāya āgato. ‘‘Yañcetaṃ mahāaṭṭhakathāya’’ntiādi sīhaḷadīpe aṭṭhakathācariyehi vuttaṃ ‘‘vinicchayanayo’’ti ca. Leḍḍupāteneva paricchinditabboti parikkhepārahaṭṭhānaṃ, na upacāraṃ. So hi tato aparena leḍḍupātena paracchinno. Imasmiṃ adinnādānasikkhāpadeti niyamena aññattha aññathāti atthato vuttaṃ hoti. Tena vā niyamena yathārutavasenāpi attho idha yujjati. Abhidhamme panātiādinā aññathāpi atthāpattisiddhaṃ dasseti.

此处所谓『此乃方法』者，乃就摄取该村落周边范围而言之方法也。关于『非时入村等』，注疏本文中说：『入村之事，实应在村外求请许可。』有人说：『此与义注不符。』若理解为『就称作村落的周边范围而言』，则与义注相符——此为吾之推断。注疏本文中说：『「等」字所指，乃住于室内者所施之所得、器皿等物。』复注本文中说：『对于站在村落周边范围内、应当送达之所得，故意不给与者，犯巴拉基咖。』虽然此说是依据古伦迪等义注中所引述之巴利语文义而说，故不应称之为『漫不经心之见解』，然而大义注中所作之判断，乃是自结集以来传承而来者。『此大义注中……』等语，乃锡兰岛义注师所说之『判断方法』。『应以掷石所及之距离为界限』——此指应以围篱划分之处所，而非周边范围。盖彼处乃以其外另一掷石之距离为界。『于此不与取学处中』，意谓依此规定，于他处作他解，此即其义。或者，依照彼规定，就字面意义而言，此义亦于此处成立。其后以『然于阿毗达摩中……』等语，示明亦可得出另一种涵义。

‘‘Pariccāgādimhi akate ‘idaṃ mama santaka’nti aviditampi parapariggahitameva puttakānaṃ pitu accayena santakaṃ viya, taṃ atthato apariccatte saṅgahaṃ gacchatī’’ti gaṇṭhipade vuttaṃ. ‘‘Thenassa kammaṃ theyyaṃ, thenena gahetabbabhūtaṃ bhaṇḍaṃ. Theyyanti saṅkhātanti theyyasaṅkhāta’’nti porāṇagaṇṭhipade vuttaṃ. Taṃ theyyaṃ yassa thenassa kammaṃ, so yasmā theyyacitto avaharaṇacitto hoti, tasmā ‘‘theyyasaṅkhāta’’nti padaṃ uddharitvā ‘‘theyyacitto avaharaṇacitto’’ti padabhājanampi tesaṃ porāṇānaṃ yujjateva, tathāpi aṭṭhakathāyaṃ vuttanayeneva gahetabbaṃ. ‘‘Yañca pubbabhāge ‘avaharissāmī’ti pavattaṃ cittaṃ, yañca gamanādisādhakaṃ, parāmasanādisādhakaṃ vā majjhe pavattaṃ, yañca ṭhānācāvanapayogasādhakaṃ , tesu ayameveko pacchimo cittakoṭṭhāso idha adhippeto ‘theno’ti apare’’ti anugaṇṭhipade vuttaṃ. Ūnamāsakamāsapādādīsu ‘‘avaharaṇacittesu ekacittakoṭṭhāsoti ācariyā vadantī’’ti vuttaṃ.

「在未作舍弃等时,虽未知『此是我的财产』,但如同父亲死后,子女所得的遗产虽为他人所有,实际上未舍弃者即归入摄取」,此在结缚处中所说。「盗者之业为盗,盗者所应取之物为物品。『盗』者,名为盗,即称为盗」,此在古结缚处中所说。彼盗者之业,因彼盗者有盗心、有取离心,故举出「称为盗」一词,「盗心、取离心」之词句分析亦适合彼等古师,然而应依注疏中所说之方式来理解。「前分中生起『我将取离』之心,中间生起成就行走等之心,或成就触摸等之心,以及成就从处所移离之用功,在这些当中,唯此最后一个心刹那在此处所指『盗』」,其他人如是说,此在随结缚处中所说。关于不足马萨咖、马萨咖、巴达等,「诸老师说:在取离心中为一心刹那」,如是所说。

Pañcavīsatiavahārakathāvaṇṇanā二十五种盗取论的注释

Pañcavīsati avahārā nāma vacanabhedeneva bhinnā, atthato pana abhinnā. Ākulā duviññeyyavinicchayāti ācariyānaṃ mukhe santike sabbākārena aggahitavinicchayānaṃ duviññeyyā. Dukatikapaṭṭhānapāḷi (paṭṭhā. 5.1.1 ādayo, dukatikapaṭṭhānapāḷi) viya ākulā duviññeyyavinicchayā, kevalaṃ taṃ ācariyā pubbāparavirodhamakatvā saṅgītito paṭṭhāya āgatanayamavināsetvā vaṇṇayantīti ‘‘paṭṭhānapāḷimivāti apare vadantī’’ti ca vuttā. Porāṇāti saṅgītiācariyā. Ayamettha sāmīci eva, sace na deti, āpatti natthi, pārājikabhayā pana yathā sikkhākāmo deti, evaṃ dātabbameva. Yāni panettha vatthūni, tāni sīhaḷadīpe ācariyehi saṅghādīnamanumatiyā aṭṭhakathāsu pakkhittāni, ‘‘anāgate brahmacārīnaṃ hitatthāya potthakāruḷhakālato pacchāpī’’ti vuttaṃ. Āṇattikaṃ āṇattikkhaṇepi gaṇhāti, kālantarenāpi atthasādhako, kālantaraṃ sandhāyāti idametesaṃ nānattaṃ. Bhaṭṭheti apagate. Antarasamudde aturumuhude. Pharati sādheti. Navadhototi navakato. Pāsāṇasakkharanti pāsāṇañca sakkharañca.

二十五种取离,仅以言说之差别而分,但从意义上则无差别。「难解之决择如混乱」者,在老师们口中、面前,以一切方式未把握之决择为难解。如二法集发趣论等,混乱难解之决择,唯彼等老师不作前后矛盾,从结集以来所传来之方式不破坏而解释,故「如发趣论」,其他人如是说。「古师」者,结集老师。此处这才是正确的:若不给,则无罪,但因巴拉基咖之怖畏,如欲学者所给,应如是给。然而此处这些事例,在锡兰岛由老师们以僧团等之同意置于注疏中,「为未来梵行者之利益,从书写于贝叶之时以后」,如是所说。「命令物」在命令之刹那取,经过时间后亦成就目的,关于经过时间,此为彼等之差别。「离去」者,已离去。「内海」者,不久之间。「成就」者,达成。「新洗」者,新近洗过。「石砾」者,石与砾。

Bhūmaṭṭhakathādivaṇṇanā地义注等之解释

§94

94.Mahāaṭṭhakathāyaṃ pana saccepi alikepi dukkaṭameva vuttaṃ, taṃ pamādalikhitanti veditabbanti yathetarahi yuttiyā gahetabbā. Tattha ‘‘catuvaggena ṭhapetvā upasampadapavāraṇaabbhānādisabbaṃ saṅghakammaṃ kātuṃ vaṭṭati’’cceva vattabbe ‘‘upasampadapavāraṇakathinabbhānādīnī’’ti likhantīti veditabbaṃ. Taṃ ācariyā ‘‘pamādalekhā’’tveva vaṇṇayanti, tena vuttaṃ ‘‘pamādalikhita’’nti. Yaṃ yaṃ vacanaṃ musā, tattha tattha pācittiyanti vuttaṃ. Dukkaṭassa vacane payojanābhāvā ‘‘adinnādānassa pubbapayoge’’ti vuttaṃ. Aññesampi pubbapayoge pācittiyaṭṭhāne pācittiyameva. Pamādalikhitanti ettha idha adhippetameva gahetvā aṭṭhakathāyaṃ vuttanti gahite sameti viya. Ācariyā pana ‘‘pācittiyaṭṭhāne pācittiya’’nti vatvā dukkaṭe visuṃ vattabbe ‘‘saccālike’’ti sāmaññato vuttattā ‘‘pamādalekhā’’ti vadantīti veditabbāti. ‘‘Kusalacittena gamane anāpattī’’ti vuttattā ‘‘dānañca dassāmī’’ti vacanena anāpatti viya.

然而在大注疏中,无论真实或虚假,仅说恶作,应知彼为疏忽所写,如今应以理来理解。其中「除四人众外,作达上、自恣、咖提那衣、请等一切僧团甘马皆可」,应如是说,却写作「达上、自恣、咖提那衣、请等」,应知此。彼等老师仅解释为「疏忽之书写」,因此说「疏忽所写」。「凡是妄语之言说,在彼彼处为巴吉帝亚」,如是所说。因恶作之言说无目的,故说「在不与取之前行」。其他人之前行中,在巴吉帝亚处亦为巴吉帝亚。「疏忽所写」者,此处取此处所指之意,在注疏中所说时,似乎相合。然而诸老师说「在巴吉帝亚处为巴吉帝亚」后,在恶作处应别说,却以总说方式说「真实虚假」,故说「疏忽之书写」,应如是知。因说「以善心行走则无罪」,故以「我将给布施」之言说,似乎无罪。

Pācittiyaṭṭhāne dukkaṭā na muccatīti pācittiyena saddhiṃ dukkaṭamāpajjati. Bahukāpi āpattiyo hontūti khaṇanabyūhanuddharaṇesu dasa dasa katvā āpattiyo āpanno, tesu uddharaṇe dasa pācittiyo desetvā muccati, jātivasena ‘‘ekameva desetvā muccatī’’ti kurundiyaṃ vuttaṃ, tasmā purimena sameti. ‘‘Samodhānetvā dassitapayoge ‘‘dukkaṭa’’nti vuttattā samānapayogā bahudukkaṭattaṃ ñāpeti. Khaṇane bahukānīti samānapayogattā na paṭippassambhati. Aṭṭhakathācariyappamāṇenāti yathā panettha, evaṃ aññesupi evarūpāni aṭṭhakathāya āgatavacanāni saṅgītito paṭṭhāya āgatattā gahetabbānīti attho. ‘‘Idha dutiyapārājike gahetabbā, na aññesū’’ti dhammasiritthero kirāha. Gaṇṭhipade pana ‘‘purimakhaṇanaṃ pacchimaṃ patvā paṭippassambhati, teneva ekameva desetvā muccatī’’ti vuttaṃ, ‘‘visabhāgakiriyaṃ vā patvā purimaṃ paṭippassambhatī’’ti ca vuttaṃ.

「在巴吉帝亚处不脱离恶作」者,与巴吉帝亚一起犯恶作。「虽有多罪」者,在掘、排列、拔出中,作十个十个而犯罪,在彼等拔出中,说十个巴吉帝亚而脱离,以种类而言「仅说一个而脱离」,在库伦地中所说,故与前者相合。「在合并后所示之用功中说『恶作』」,故显示同一用功之多恶作性。「在掘中为多」者,因同一用功故不止息。「以注疏老师为量」者,如此处所说,在其他处亦应取如是从注疏所来之言说,因从结集以来所传来,此为意义。「此处应在第二巴拉基咖中理解,不在其他」,法喜长老如是说。然而在结缚处中说「前掘达到后掘时止息,因此仅说一个而脱离」,又说「达到异类行为时,前者止息」。

Evaṃ ekaṭṭhāne ṭhitāya kumbhiyā ṭhānācāvanañcettha chahākārehi veditabbanti sambandho. Kumbhiyāti bhummavacanaṃ. Uddhaṃ ukkhipanto kesaggamattampi bhūmito moceti, pārājikanti ettha mukhavaṭṭiyā phuṭṭhokāsaṃ bundena mocite ‘‘ṭhānācāvanañcettha chahākārehi veditabba’’nti iminā sameti, tathā avatvā ‘‘bhūmito mutte kesaggamattampi atikkante bhūmito mocitaṃ nāma hotī’’ti daḷhaṃ katvā vadanti, upaparikkhitvā gahetabbaṃ. Ettha ekacce evaṃ atthaṃ vadanti ‘‘pubbe khaṇantena avasesaṭṭhānāni viyojitāni, tasmiṃ vimutte pārājika’’nti. Saṅkhepamahāpaccariyādīsu vuttavacanassa pamādalekhabhāvo ‘‘attano bhājanagataṃ vā karoti, muṭṭhiṃ vā chindatī’’ti vacanena dīpito.

「如是在一处所立之瓮,从处所移离在此处应以六种方式知」,此为连结。「瓮」者,地面之词。「向上举起时,即使发端之量亦从地面移离,为巴拉基咖」,此处在触及口边缘之处所,以点移离时,「从处所移离在此处应以六种方式知」,以此相合,不如是说,却坚固地说「从地面移离时,即使超越发端之量,名为从地面移离」,应审察后理解。此处某些人如是说义理:「先前掘者分离其余处所,在彼移离时为巴拉基咖」。在略大注疏等中所说言说之疏忽书写性,以「作为自己器皿所得,或切断拳头」之言说而显示。

Yaṃ pana ‘‘pītamatte pārājika’’nti vuttaṃ, taṃ yathetarahi ‘‘pañcaviññāṇā uppannavatthukā uppannārammaṇā’’ti padassa ‘‘uppannavatthukāhi anāgatapaṭikkhepo’’ti aṭṭhakathāvacanaṃ ‘‘asambhinnavatthukā asambhinnārammaṇā purejātavatthukā purejātārammaṇā’’ti vacanamapekkhitvā atītānāgatapaṭikkhepoti parivatteti, tathā tādisehi parivatta’nti veditabbaṃ. Na hi aṭṭhakathācariyā pubbāparaviruddhaṃ vadanti. Yaṃ pana ācariyā ‘‘idaṃ pamādalikhita’’nti apanetvā paṭikkhipitvā vacanakāle vācenti, uddisanti, tameva ca imināpi ācariyena ‘‘pamādalikhita’’nti paṭikkhittaṃ. Yañca suttaṃ dassetvā te paṭikkhipanti, tameva ca dassentena iminā paṭikkhittaṃ, tena vuttaṃ ‘‘taṃ pana tatthevā’’tiādi.

然而所说「在饮之量为巴拉基咖」,如今「五识以已生之所依、已生之所缘」一词,注疏之言说「以已生所依排除未来」,不顾「不混杂所依、不混杂所缘、前生所依、前生所缘」之言说,而转变为排除过去未来,应知为被如是之人所转变。注疏老师们确实不说前后矛盾之语。然而诸老师以「此为疏忽所写」而除去、排斥,在言说时诵说、教授,此亦被此老师以「疏忽所写」而排斥。彼等显示经典而排斥者,此显示者亦以此排斥,因此说「然而彼在彼处」等。

Anāpattimattameva vuttanti neva avahāro na gīvā anāpattīti byañjanatova bhedo, na atthatoti dassanatthaṃ. Taṃ pamādalikhitaṃ katarehīti ce? Pubbe vuttappakārehi, lekhakehi vā, esa nayo sabbattha. ‘‘Na hi tadeva bahūsu ṭhānesu yuttato pārājikamahutvā katthaci hotī’’ti sabbaṃ anugaṇṭhipade vuttaṃ. Duṭṭhapitaṃ vā ṭhapetīti ettha tato paggharissatīti ṭhānācāvanaṃ sandhāya katattā pārājikaṃ taṃ pana gaṇhatu vā mā vā tattheva ‘‘bhindatī’’tiādivacanato veditabbaṃ. ‘‘Tatthevāti ṭhānācāvanaṃ akarontova ṭhānā acāvetukāmova kevalaṃ ‘bhindatī’ti aṭṭhakathāvacanato ca ñāpetabba’’nti aññatarasmiṃ gaṇṭhipade vuttaṃ. Tathā ‘‘paggharitehi tintapaṃsuṃ gahetvā udake pakkhipitvā pacitvā gahetuṃ sakkā, tasmā gahaṇameva sandhāya vutta’’nti apare. ‘‘Rittakumbhiyā upari karoti, bhaṇḍadeyya’’nti vuttaṃ, taṃ āṇattiyā virujjhati, ‘‘yadā sakkosi, tadā taṃ bhaṇḍaṃ avaharā’’ti atthasādhako āṇattikāle eva pārājikaṃ. Apica āvāṭakādīni thāvarapayogāni ca ettha sādhakāni. Natthi kālakatapayogāni pārājikavatthūnīti tasmā upaparikkhitabbanti eke. Yattha yattha ‘‘apare’’ti vā ‘‘eke’’ti vā vuccati, tattha tattha suṭṭhu upaparikkhitvā yuttaṃ gahetabbaṃ, itaraṃ chaḍḍetabbaṃ. Vadantīti ācariyā vadanti. Na, aññathā gahetabbatthatoti pāḷipariharaṇatthaṃ vuttaṃ. Evameke vadantīti taṃ na gahetabbaṃ. Kasmā? ‘‘Passāvaṃ vā chaḍḍetī’’ti ca ‘‘aparibhogaṃ vā karotī’’ti ca atthato ekattā, aṭṭhakathāya ‘‘muggarena pothetvā bhindatī’’ti vuttattāpi.

「仅说无罪」者,为显示「既非取下,亦非颈部,无罪」,仅是文字上的差别,非义理上的差别。「那是由谁因放逸而书写的?」若问,则由前述方式的抄写者所为,此规则处处皆然。「因为同一事物不可能在多处合理地成为巴拉基咖罪,却在某处成为」,这一切在《结缚注》中已说。「恶意放置或放置」,此处因为是关涉「将从那里滑落」而说从处所移离,故成巴拉基咖罪;但无论取与不取,从「破坏」等语句即可知晓。「『从那里』者,应知从『不作处所移离而仅欲从处所移离,单纯「破坏」』这一注疏语句来理解」,在某《结缚注》中如是说。同样,「从滑落物中取出泥土,投入水中煮后可取,故仅关涉取而说」,其他人如是说。「在空瓮上方作,应给予物品」如是所说,这与命令相违,「当能够时,即取下那物品」,义理成就者在命令时即成巴拉基咖罪。再者,坑穴等及不动产的运用在此处是成就的。「不存在死后运用成为巴拉基咖罪事」,故应详细审察,某些人如是说。凡说「其他人」或「某些人」之处,应在各处善加审察后取合理者,舍弃其余。「说」者,老师们说。「不,应以其他方式理解」,为护持圣典而说。「如是某些人说」,那不应采取。为何?因为「舍弃尿」与「作为不可受用」义理上是一,且注疏中说「以锤击打而破坏」。

Ayaṃpanettha sārotiādikathāya ‘‘amhākaṃ ācariyassa vacana’’nti dhammasiritthero āha. Saṅgahācariyānaṃ vādoti eke. Pubbe vuttāpi te eva, tasmā vohāravasenāti achaḍḍetukāmampi tathā karontaṃ ‘‘chaḍḍetī’’ti voharanti. Evametesaṃ padānaṃ attho gahetabboti evaṃ sante ‘‘ṭhānācāvanassa natthitāya dukkaṭa’’nti aṭṭhakathāvacanena ativiya sameti, tattha ṭhānācāvanacittassa natthitāya ṭhānā cutampi na ‘‘ṭhānā cuta’’nti vuccatīti attho gahetabbo. Itarathāpīti theyyacittābhāvā ṭhānā cāvetukāmassapi dukkaṭaṃ yujjati.

然而此处关于「精要」等的讨论,法喜长老说「我们老师的言说」。「摄阿阇梨们的主张」,某些人如是说。前面已说的也是他们,故依世俗用法,即使对不欲舍弃者如是作,也称为「舍弃」。如是应取这些词句的意义,若如是,则与注疏所说「因处所移离不存在故恶作」极为相合,此处应取「因处所移离心不存在,虽从处所落下,也不称为『从处所落下』」之义。「在其他情况下也」,因无盗心,即使欲从处所移离者也应得恶作罪。

§96

96. Sayameva patitamorasseva ito cito ca karoto thullaccayaṃ. Ākāsaṭṭhavinicchaye tappasaṅgena tasmiṃ vehāsādigatepi asammohatthaṃ evaṃ gahetabbanti vuttaṃ. ‘‘Evamaññatrāpi sāmise’’ti gaṇṭhipade vuttaṃ. ‘‘Ṭhānācāvanaṃ akaronto cāletī’’ti vacanato ṭhānācāvane thullaccayaṃ natthīti vuttaṃ hoti. Keci aphandāpetvā ṭhānācāvanācāvanehipi dukkaṭathullaccaye vadanti. ‘‘Te ṭhānācāvanaṃ akarontoti imaṃ aṭṭhakathāvacanaṃ dassetvā paṭisedhetabbā’’ti keci vadanti, vīmaṃsitabbaṃ.

九十六、自己落下或自己从此处到彼处作者,土喇吒亚罪。在虚空处所决择中,为了在那虚空等处也不迷惑,因其关联而应如是理解,如是所说。「如是在其他有主物中也」,在《结缚注》中如是说。从「不作处所移离而摇动」的语句,说明在处所移离中没有土喇吒亚罪。某些人说,不使震动,通过处所移离与非移离也说恶作与土喇吒亚罪。「应指出『他们不作处所移离』这一注疏语句来驳斥他们」,某些人如是说,应详加审察。

§97

97. Chedanamocanādi uparibhāgaṃ sandhāya vuttaṃ. Avassaṃ ṭhānato ākāsagataṃ karoti. Ettha ‘‘ekakoṭiṃ nīharitvā ṭhapite vaṃse ṭhitassa ākāsakaraṇaṃ sandhāyā’’ti keci vadanti. Te pana atha ‘‘mūlaṃ acchetvā valayaṃ ito cito ca sāreti, rakkhati. Sace pana mūlato anīharitvāpi hatthena gahetvā ākāsagataṃ karoti, pārājika’’nti aṭṭhakathāvacanaṃ dassetvā paṭisedhetabbā. Bhittinissitanti bhittiyā upatthambhitaṃ sandhāya vuttanti eke. Bhittiṃ nissāya ṭhapitanti nāgadantādīsu ṭhitaṃ sandhāya vuttaṃ. Chinnamatteti upari uggantvā ṭhitaṃ sandhāya vuttaṃ.

九十七、切断、解开等,关涉上部而说。必定从处所作成虚空状态。此处「关涉一端拔出后放置的竹子使其成虚空状态」,某些人如是说。但他们应指出「切断根部后从此处到彼处移动,守护。但若不从根部拔出而以手握持使成虚空状态,巴拉基咖罪」这一注疏语句来驳斥。「依墙」者,关涉由墙支撑而说,某些人如是说。「依靠墙而放置」,关涉放置在象牙钉等上而说。「仅切断」者,关涉向上升起而立者而说。

§98

98.Upari ṭhitassa piṭṭhiyāti ettha adho osāraṇaṃ sandhāya vuttaṃ. Heṭṭhā osārentassa uparimassa piṭṭhiyā heṭṭhimena ṭhitokāsaṃ atikkantamatte pārājikaṃ, uddhaṃ ukkhipantassa udakato muttamatte. ‘‘Evaṃ gahite bhūmaṭṭhe vuttena sametī’’ti vadanti. Matamacchānaṃ ṭhitaṭṭhānameva ṭhānaṃ kira. Theyyacittena māretvā gaṇhato ūnapādagghanake dukkaṭaṃ, sahapayogattā pācittiyaṃ natthīti eke. Madanaphalavasādīnīti ettha sīhaḷabhāsā kira vasa iti visanti attho, garuḷākārena katuppeyitaṃ vā.

九十八、「在上方立者的背后」,此处关涉向下降下而说。向下降下者,当上方者的背后超越下方者所立的空间时即成巴拉基咖罪;向上举起者,当从水中脱离时。「如是理解时,与地上所说相合」,他们如是说。死鱼的所立之处即是处所。以盗心杀害后取,在不足一巴达时恶作罪,因同时运用故无巴吉帝亚罪,某些人如是说。「麻醉果毒等」,此处僧伽罗语「瓦萨」即「毒」之义,或应以迦楼罗形式构词。

§99

99.Pubbe pāse baddhasūkaraupamāya vuttā eva. ‘‘Thale ṭhapitāya nāvāya na phuṭṭhokāsamattamevā’’ti pāṭho. ‘‘Vāto āgammāti vacanato vātassa natthikāle payogassa katattā avahāro natthi, atthikāle ce kato, avahārovā’’ti vadanti. ‘‘Bhaṇḍadeyyaṃ pana kesanti ce? Yesaṃ hatthe kahāpaṇāni gahitāni, tesaṃ vā, nāvāsāminā nāvāya aggahitāya nāvāsāmikassa vā’’ti anugaṇṭhipade vuttaṃ.

九十九、前面以绑在陷阱中的猪为譬喻已说。「放置在陆地上的船,不仅是触及的空间」,此为读法。从「风来」的语句,在风不存在时因运用已作故无取下,若在存在时作,即是取下,他们如是说。「但应给予何人物品?」若问,「那些手中持有咖哈巴纳的人,或者,船主未取船时给船主」,在《随结缚注》中如是说。

§104

104.Nirambitvā upari. Akataṃ vā pana patiṭṭhapetīti apubbaṃ vā paṭṭhapetīti attho.

「未作而置于上」者,或未作而令置立,意为:或未曾置立而令置立。

§106

106. Gāmaṭṭhe vā ‘‘gāmo nāmā’’ti na vuttaṃ paṭhamaṃ gāmalakkhaṇassa sabbaso vuttattā.

「于村落处」中,「名为村落」者,未说,因为最初村落之相已全部说讫。

§107

107. Araññaṭṭhe araññaṃ nāmāti puna na kevalaṃ pubbe vuttalakkhaṇaññeva araññanti idhādhippetaṃ, kintu parapariggahitameva cetaṃ hoti, taṃ idhādhippetanti dassanatthaṃ vuttaṃ. Teneva atthepi araññaggahaṇaṃ kataṃ. Aggepi mūlepi chinnāti ettha ‘‘na veṭhetvā ṭhitā, chinnamatte patanakaṃ sandhāya vutta’’nti vadanti. Tacchetvā ṭhapitoti araññasāmikehi parehi laddhehi tacchetvā ṭhapito. Addhagatopīti cirakālikopi. ‘‘Na gahetabboti araññasāmikehi anuññātenapī’’ti gaṇṭhipade vuttaṃ. Challiyā pariyonaddhaṃ hotīti iminā sāmikānaṃ nirapekkhataṃ dīpeti. Tena vuttaṃ ‘‘gahetuṃ vaṭṭatī’’ti. Yadi sāmikānaṃ sāpekkhatā atthi, na vaṭṭati.

「于阿兰若处」中,「名为阿兰若」者,此处所意欲者,非仅前述所说之相为阿兰若,而是此乃他人所守护者,为显示此处所意欲者,故说之。以此义故,亦取阿兰若之语。「于顶端或于根部被砍断」者,于此有人说:「非缠绕而立,就砍断之量而说倒下。」「砍伐而置」者,由阿兰若之主人、他人所得而砍伐置之。「已行半途者」,亦即经久时者。「不应取」者,于义疏中说:「即使由阿兰若之主人所允许者。」「以树皮包裹」者,以此显示主人之无所顾念。故说「取之为允许」。若主人有所顾念,则不允许。

§108

108. Tattha ‘‘bhājanesu pokkharaṇītaḷākesu ca gāvo pakkosatīti ito paṭṭhāya tayo dasa vārā ādimeva dassetvā saṃkhittā’’ti anugaṇṭhipade vuttaṃ. Nibbahanaudakaṃ nāma taḷākarakkhaṇatthāya adhikodakanikkhamanadvārena nikkhamanaudakaṃ. ‘‘Gahetuṃ na labhatīti sāmīcikammaṃ na hotī’’ti anugaṇṭhipade vuttaṃ. Ito paṭṭhāya ‘‘vutta’’nti vutte anugaṇṭhipadeti gahetabbaṃ. Anikkhante udaketi pāṭhaseso, sukkhamātikāpayogattā bhaṇḍadeyyampi na hotīti adhippāyo. Taḷākaṃ nissāya khettassa katattāti ‘‘sabbasādhāraṇaṃ taḷākaṃ hotī’’ti paṭhamaṃ vuttattā taṃ sandhāya vuttaṃ. ‘‘Yasmā taḷākagataṃ udakaṃ sabbasādhāraṇampi mātikāya sati taṃ atikkamitvā gahetuṃ na vaṭṭati, tasmā taṃ sandhāya kurundiyādīsu avahāroti vutta’’nti apare āhūti. Iminā lakkhaṇena na sametīti yasmā sabbasādhāraṇadeso nāma tañca taḷākaṃ sabbasādhāraṇaṃ, katikābhāvā ca mahāaṭṭhakathāyaṃ vuttameva yuttanti āhācariyo.

「于彼处」中,于随义疏中说:「于诸容器、莲池、水池中呼唤牛,从此开始三十次,仅显示最初而略说。」「名为排水之水」者,为守护水池之故,由多余水之出口而出之水。于随义疏中说:「不得取者,非如法之业。」从此开始,「所说」者,于所说中应取随义疏。「于水未出时」者,文句之余,因适用于干涸之母句,意趣为:亦非应施之物。「依水池而作田」者,因最初已说「水池为一切共有」,故就彼而说。有人说:「因水池中之水虽为一切共有,然有母句时,越彼而取不允许,故就彼而于库伦迪等中说搬运。」以此相不相应者,因名为一切共有之处,彼水池亦为一切共有,且因无母句,于大义疏中所说者为合理,老师如是说。

§109

109.‘‘Tatopaṭṭhāya avahāro natthīti theyyāyapi gaṇhato, tasmā yathāmuṇḍamahājetabbattā, arakkhitabbattā, sabbasādhāraṇattā ca aññampi saṅghasantakaṃ idaṃ na hotī’’ti gaṇṭhipade vuttaṃ.

「从彼开始无搬运」者,于义疏中说:「即使为盗而取者,因如剃发者应舍弃、不应守护、且为一切共有,故此亦非僧团所有物。」

§110

110.Ujukameva tiṭṭhatīti ettha ‘‘samīpe rukkhasākhādīhi sandhāritattā īsakaṃ khalitvā ujukameva tiṭṭhati ce, avahāro. Chinnaveṇu viya tiṭṭhati ce, anāpattī’’ti vuttaṃ, taṃ suvuttaṃ, tassa vinicchaye ‘‘sace tāni rakkhantī’’ti vuttattā. No aññathāti sampatte ce vāte vātamukhasodhanaṃ karoti, pārājikanti attho.

「直立而立」者,于此说:「若因近处之树枝等所支撑,稍倾斜而直立,则为搬运。若如砍断之竹而立,则无罪。」此说善说,因于彼之判定中说「若彼等守护」。「非其他」者,意为:若至时,于风来时作风口之清理,则为巴拉基咖。

§111

111.Aññesu pana vicāraṇā eva natthīti tesu appaṭikkhipitattā ayameva vinicchayoti vuttaṃ hoti. ‘‘Etena dhuranikkhepaṃ katvāpi corehi āhaṭaṃ codetvā gaṇhato anāpattīti dīpitaṃ hotī’’ti vuttaṃ.

【111】「在其他〔情况〕中则无需考察」者,因在彼等〔情况〕中未被排除,故说「此即决断」。有言:「以此亦显示:即使已放下负担,〔比库〕教唆盗贼所取之物而取者,无罪。」

§112

112.Eseva nayoti uddhāreyeva pārājikaṃ, kasmā? Aññehi pattehi sādhāraṇassa saññāṇassa vuttattā. Padavārenāti corena nīharitvā dinnaṃ gahetvā gacchato. Gāmadvāranti vohāramattameva, gāmanti attho āṇattiyā daṭṭhabbattā, dvinnampi uddhāre eva pārājikaṃ. Asukaṃnāma gāmaṃ gantvāti vacanena yāva tassa gāmassa parato upacāro, sabbametaṃ āṇattameva hoti. ‘‘Ṭhatvā vā nisīditvā vā vissamitvā purimatheyyacittaṃ vūpasamitvā gamanatthañce bhaṇḍaṃ na nikkhittaṃ, yathāgahitameva, padavārena kāretabboti, nikkhittañce, uddhārenā’’ti ca likhitaṃ. Kevalaṃ ‘‘likhita’’nti vutte gaṇṭhipade gahetabbaṃ. Theyyacittena paribhuñjantoti ṭhānācāvanaṃ akatvā nivatthapārutanīhārena ‘‘pubbevedaṃ mayā gahita’’nti theyyacittena paribhuñjanto. ‘‘Naṭṭhe bhaṇḍadeyyaṃ kirā’’ti likhitaṃ. ‘‘Añño vā’’ti vacanena yena ṭhapitaṃ, tena dinne anāpattīti dīpitaṃ hoti gopakassa dāne viya, ‘‘kevalaṃ idha bhaṇḍadeyyanti apare’’ti vuttaṃ. ‘‘Añño vā’’ti vacanato yena ṭhapitaṃ. So vātipi labbhatīti vicāretvā gahetabbo. Vā-saddena yassa hatthe ṭhapitaṃ, so vā deti rājagahe gaṇako viya dhaniyassa, tasmā pārājikaṃ yuttaṃ viya.

【112】「此即方法」者,〔于〕举起即巴拉基咖。为何?因〔注疏〕已说与其他钵共有之想。「以足步」者,〔指〕取盗贼搬出而给予之物而行者。「村门」者,仅是俗语而已,应见为「村」之义,因〔原典〕见有命令,于二者〔情况〕举起即巴拉基咖。以「去往某某名村」之语,直至彼村之外的近行〔范围〕,此一切皆仅是命令。有书写:「若站立、或坐下、或休息,先前之盗心止息,若为行走而未放下物品,如所取之状态,应以足步〔判〕;若已放下,则以举起〔判〕。」仅于所说「书写」时,应取关键词。「以盗心受用」者,不作处所移动,以穿着披覆搬出之「此先前已为我所取」之盗心而受用者。有书写:「失物时应给物。」以「或他人」之语,显示:由安置者给予时,无罪,如守护者给予。有言:「仅此处,其他〔论师说〕应给物。」从「或他人」之语,由安置者。「或彼」亦可得,应考察而取。以「或」字,〔指〕在其手中安置者,或彼给予,如王舍城之会计师〔给予〕达尼亚,故巴拉基咖合理。

Tava thūlasāṭako laddhoti vuttakkhaṇe musāvāde dukkaṭaṃ. Tassa nāmaṃ likhitvāti ettha ‘‘tena ‘gahetvā ṭhapeyyāsī’ti āṇattattā nāmalekhanakāle anāpatti kusasaṅkamanasadisaṃ na hotī’’ti vuttaṃ. Na jānantīti na suṇantīti attho. Sace jānitvāpi cittena na sampaṭicchanti eseva nayo. Jānantena pana rakkhituṃ anicchante paṭikkhipitabbameva etanti vattaṃ jānitabbaṃ. Ummaggenāti purāpāṇaṃ khaṇitvā katamaggenāti attho.

「汝之粗衣已得」,于所说之刹那,妄语为恶作。「为彼写名」,此处有言:「因彼〔命令〕『取而应安置』,故写名时无罪,不似草移动。」「不知」者,不闻之义。若即使知而心不接受,此即方法。然而,知而不愿守护者,应知所说:「应被拒绝。」「以地道」者,先前挖地而作之道之义。

Nissitavārikassa pana sabhāgā bhattaṃ denti, tasmā yathā vihāre panti, tatheva kātabbanti sampattavāraṃ aggahetuṃ na labhanti, ‘‘tassa vā sabhāgā adātuṃ na labhantī’’ti vuttaṃ. Attadutiyassāti na hi ekenānītaṃ dvinnaṃ pahoti, sace pahoti pāpetabboti dassetuṃ ‘‘yassa vā’’tiādi vuttaṃ. ‘‘Paripucchaṃ detīti pucchitapañhassa vissajjanaṃ karotī’’ti likhitaṃ. Saṅghassa bhāraṃ nāma ‘‘saddhammavācanā evā’’ti vuttaṃ, ‘‘navakammikopi vuccatī’’ti ca, ‘‘ito bhaṇḍato vaṭṭantaṃ puna anto pavisatīti mahāaṭṭhakathāpadassa kurundīsaṅkhepaṭṭhakathāhi adhippāyo vivarito’’ti likhitaṃ.

「然而,对依止〔者〕之水者,〔施主〕给予同等之食,故如在寺院〔受用〕,应如是作」,〔故〕不得取已到达之水。有言:「或彼等同等者不得不给。」「自己第二」者,一人所带不足二人,若足够应使〔他人〕足够,为显示此,说「或其」等。有书写:「『给予回答』者,作所问问题之解答。」有言:「僧团之负担,名为『正法宣说』」,又「亦说新作业」,有书写:「『从此物品转而再入内』,大注疏词句之意趣由《库伦迪》略注疏阐明。」

§113

113.Gacchante yāne vāti ettha ‘‘suṅkaṭṭhānassa bahi ṭhitaṃ sandhāya vutta’’nti upatissatthero vadati kira. ‘‘Gacchante yāne vātiādi suṅkaṭṭhānabbhantare gahetabba’’nti vuttaṃ. Bahi ṭhitassa vattabbameva natthi, ‘‘anto ṭhatvā’’ti adhikāre vuttattā ceti yuttaṃ – yānādīsu ṭhapite tassa payogaṃ vināyeva gatesu pārājiko na hoti. Kasmā na bhaṇḍadeyyanti ce? Suṅkaṭṭhānassa bahi ṭhitattā. Araññaṭṭhe ‘‘assatiyā atikkamantassapi bhaṇḍadeyyamevā’’ti (pārā. aṭṭha. 1.107) vuttaṃ tesaṃ sapariggahitattā. Idha pana ‘‘atra paviṭṭhassā’’ti vacanato na bahi ṭhitassa, taṃ kira suṅkasaṅketaṃ. Aññaṃ harāpetīti tattha ‘‘sahatthā’’ti vacanato anāpatti. Nissaggiyāni hontīti aṭṭhakathāto pācittiyaṃ, upacāraṃ okkamitvā pariharaṇe sādīnavattā dukkaṭaṃ.

【113】「在行进之车乘」,此处,伍巴提萨长老据说言:「关联安立于税关外而说。」有言:「『在行进之车乘』等应取税关内。」安立于外者实无所说,因在「站立于内」之章节中已说,故合理——在车乘等安置之物,无其作用而去时,不成巴拉基咖。若问:为何不〔成〕应给物?因安立于税关外。在阿兰若处,有言:「即使因忘失而越过,亦应给物」,因彼等有围护。然此处,从「入此者」之语,非外立者,彼据说是税关标识。「使他人搬运」者,此处从「亲手」之语,无罪。「成为尼萨耆亚」者,从注疏〔判〕巴吉帝亚,因越入近行而持行有过患,〔判〕恶作。

Suṅkaṭṭhāne suṅkaṃ datvāva gantuṃ vaṭṭatīti idaṃ dāni vattabbānaṃ mātikāti dhammasiritthero. ‘‘Anurādhapurassa catūsu dvāresu suṅkaṃ gaṇhanti, tesu dakkhiṇadvārassa purato maggo thūpārāmato ānandacetiyaṃ padakkhiṇaṃ katvā jetavanavihārassantarapākārassāsanne niviṭṭho, yo na gāmaṃ pavisanto upacāraṃ okkanto hoti. Thūpārāmato ca mahācetiyaṃ padakkhiṇaṃ katvā rājavihāraṃ gacchanto na okkamatī’’ti kira mahāaṭṭhakathāyaṃ āgataṃ. Ettha cāti suṅkaghāte ‘‘dvīhi leḍḍupātehīti ācariyaparamparābhatā’’ti likhitaṃ. Dvīhi leḍḍupātehīti suṅkaghātassa paricchede aṭṭhapite yujjati, ṭhapite pana atirekayojanampi suṅkaghātaṃ hotīti tato paraṃ dve leḍḍupātā upacāroti gahetabbo. So panetthāpi duvidho bāhirabbhantarabhedato. Tattha dutiyaleḍḍupātasaṅkhātaṃ bāhiropacāraṃ sandhāya pāḷiyaṃ, mahāaṭṭhakathāyañca dukkaṭaṃ vuttaṃ. Abbhantaraṃ sandhāya kurundiyanti no khanti. ‘‘Atra paviṭṭhassa suṅkaṃ gaṇhantūti hi niyamitaṭṭhānaṃ ekantato pārājikakhettaṃ hoti, tañca parikkhittaṃ, eko leḍḍupāto dukkaṭakhettaṃ, aparikkhittañce, dutiyo leḍḍupātoti no adhippāyo’’ti ācariyo vadati.

「在税关给税后方可去」,达摩西利长老〔说〕:此今为应说之纲要。「在阿努拉德普拉之四门取税,其中南门之前方道路,从塔寺作阿难支提右绕后,近于揭德林寺与中间围墙而安立,〔此道〕不入村者不越入近行。从塔寺作大支提右绕而去王寺者不越入。」据说大注疏中如是来。「此处」者,在税关「以二石掷〔距〕」,有书写:「师师相传所说。」「以二石掷」者,若税关之界限安立,合理;然若安立,超过一由旬亦成税关,应取:从彼之后二石掷为近行。然此处亦二种,以外内之别。其中,关联名为第二石掷之外近行,于原典与大注疏中说恶作。关联内〔近行〕,《库伦迪》〔说〕否。老师言:「『入此者取税』,决定处所绝对成巴拉基咖地,彼有围护,一石掷为恶作地;若无围护,第二石掷,非此意趣。」

§114

114.Dhanaṃ pana gataṭṭhāne vaḍḍhatīti ettha ‘‘vaḍḍhiyā saha avahārakassa bhaṇḍadeyya’’nti likhitaṃ. ‘‘Taṃ vaḍḍhiṃ dassāmī’’ti aggahesi, tattha kammaṃ akarontassa vaḍḍhatīti katvā vuttaṃ. Kevalaṃ āṭhapitakhettassa na vaḍḍhati. ‘‘Yaṃ dhanaṃ vaḍḍhi, taṃ dentassa avahārakassa vaḍḍhiyā adāne pārājikaṃ hotī’’ti vadanti.

114. 「财物在已到达之处增长」,于此处写作「与增长一起,应给予搬运者的物品」。「我将给予那增长」而取了,在那里对于不作业者,作「增长」而说。仅仅放置的田地不增长。「凡是财物的增长,对于给予者,搬运者在不给予增长时,成巴拉基咖」,如是说。

Nāmenāti sappanāmena vā sāmikena katena vā.

「以名」者,以自己的名,或以主人所作的。

§116

116. Rājagharassa antovatthumhi, parikkhittarājaṅgaṇaṃ vā antovatthu. Aparikkhitte rājaṅgaṇe ṭhitassa sakalanagaraṃ ṭhānaṃ. Goṇassa ‘‘aparikkhitte ṭhitassa akkantaṭṭhānameva ṭhāna’’nti vuttattā khaṇḍadvāranti attanā khaṇḍitacchiddaṃ. Tattheva ghātetīti ‘‘jīvitindriyārammaṇattā vadhakacittassa pācittiyaṃ hotīti? Na hoti. Kasmā? Adinnādānapayogattā. Tampi theyyacittaṃ saṅkhārārammaṇaṃva hoti. Idha tadubhayaṃ labhati saddhiṃ pubbabhāgāparabhāgehī’’ti vuttaṃ.

116. 在王宫的内地,围绕的王庭院或内地。在未围绕的王庭院中站立者,整个城市是处所。对于牛,「在未围绕处站立者,仅仅所踏之处是处所」,如是所说故。「破门」者,自己所破的孔洞。「在那里杀」,于此「因为以命根为所缘故,杀者之心成巴吉帝亚吗?」不成。为何?因为是不与取的方便。那盗心也仅以行为所缘。在此,那二者与前分后分一起获得,如是所说。

§118

118.Tassuddhāre sabbesaṃ pārājikanti yadi yo āṇatto avassaṃ taṃ bhaṇḍaṃ harati, āṇattikkhaṇe eva pārājikaṃ. ‘‘Idha tiṇṇaṃ kasmā pārājikaṃ, nanu ‘tumhe, bhante, tayo harathā’ti vuttattā thullaccayaṃ, itaresañca paṭipāṭiyā ekekassāṇattattā ekekena ca dukkaṭena bhavitabbaṃ. Kathaṃ, eko kira māsagghanakaṃ parissāvanaṃ thenetvā desetvā nirussāho eva vā hutvā puna māsagghanakaṃ sūciṃ tatheva katvā puna māsagghanakanti evaṃ siyāti? Na evaṃ, taṃ yathā uppalathenako yena vatthu pūrati tāva saussāhattā pārājiko āsi, evamime saussāhāva na desayiṃsu vā’’ti likhitaṃ, pāḷiyaṃ, aṭṭhakathāyañca saṃvidahitvā gatesu ekassuddhāre sabbesaṃ pārājikaṃ vinā viya āṇattiyā kiñcāpi vuttaṃ, atha kho ‘‘tassāyaṃ attho’’ti vatvā pacchā vuttavinicchayesu ca ekabhaṇḍaekaṭṭhānādīsu ca sambahulā ekaṃ āṇāpentīti āṇattimeva niyametvā vuttaṃ, tasmā āṇatti icchitabbā viya, vīmaṃsitabbaṃ. ‘‘‘Ekabhaṇḍaṃ ekaṭṭhāna’nti ca pāṭho ‘ekakulassa bhaṇḍa’nti vacanato’’ti vadanti.

118. 「在他取出时,一切人的巴拉基咖」,若被命令者必定搬运那物品,在命令之刹那即成巴拉基咖。「在此,为何三人的巴拉基咖?岂不是因为说『尊者们,你们三人搬运』故成土喇吒亚,而其余者因为依次对各各命令故,应以各各的恶作?如何?据说一人偷了一马萨咖重的滤水器而教导,或成无力,再作一马萨咖重的针,如是再一马萨咖,如是可能吗?」不如是。如写作「那如同莲花盗者,以何物品填满,至那时因有力故成巴拉基咖,如是这些有力者不教导」,在圣典中,在注疏中也协调后,在一人取出时一切人的巴拉基咖,虽然说如同没有命令,然而说「这是那义」后,在后面所说的决断中,在一物品一处所等中,众多人命令一人,确定仅命令而说,因此应欲求命令,应审察。「『一物品一处所』的读法,从『一家的物品』的说法」,如是说。

§119-120

119-120.Ocarakevuttanayenevāti avassaṃhāriye bhaṇḍe. Taṃ saṅketanti tassa saṅketassa. Atha vā taṃ saṅketaṃ atikkamitvā pacchā vā. Apatvā pure vā. Esa nayo taṃ nimittanti etthāpi. Akkhinikhaṇanādikammaṃ lahukaṃ ittarakālaṃ, taṅkhaṇe eva bhaṇḍaṃ avaharituṃ na sakkā, kiñci bhaṇḍaṃ dūraṃ hoti, kiñci bhāriyaṃ, taṃ gahetuṃ yāva gacchati yāva ukkhipati, tāva nimittassa pacchā hoti. Sace taṃ bhaṇḍaṃ adhigataṃ viya āsannaṃ, lahukañca, sakkā nimittakkhaṇe avaharituṃ, tameva sandhāya vuttaṃ kinti? Na, pubbe vuttampi ‘‘tato paṭṭhāya teneva nimittena avaharatī’’ti vuccati āraddhattā. Yadi evaṃ ‘‘purebhattapayogo eso’’ti vāro pamāṇaṃ hoti, na ca taṃ pamāṇaṃ mahāpadumattheravādassa pacchā vuttattā, na saṅketakammaṃ viya nimittakammaṃ daṭṭhabbaṃ. Tattha hi kālaparicchedo atthi, idha natthi, idameva tesaṃ nānattaṃ.

119-120. 「仅以巡逻者所说的方式」者,在必定搬运的物品。「那约定」者,那约定的。或者,超越那约定后,或在后。未到达,或在前。「这是方式,那标相」,在此也。挖眼等业是轻的,其余时间,在那刹那不能搬运物品,某物品远,某物品重,为了取那,当去时,当举起时,至那时在标相之后。若那物品如已获得般接近,且轻,能在标相之刹那搬运,仅依那而说吗?不,前面也说「从那开始,以那标相搬运」,因为已开始。若如是,「这是午前食的方便」,时间是量,而那量不是大莲花长老说的后面所说故,不应如约定业般见标相业。在那里有时间的限定,在此没有,这即是它们的差别。

§121

121.Tañca asammohatthanti eko ‘‘purebhattādīsu vā, akkhinikhaṇanādīni vā disvā gaṇhā’’ti, eko gahetabbaṃ bhaṇḍanissitaṃ katvā ‘‘purebhattaṃ evaṃ vaṇṇasaṇṭhānaṃ bhaṇḍaṃ gaṇhā’’ti vadati, evaṃvidhesu asammohatthaṃ evaṃvidhaṃ saṅketaṃ nimittañca dassetunti ca, yathādhippāyanti dutiyo tatiyassa tatiyo catutthassāti evaṃ paṭipāṭiyā ce vadantīti attho. Sace dutiyo catutthassa vadeti, na yathādhippāyoti ca. ‘‘Paṭiggahitamatteti avassaṃ ce paṭiggaṇhāti, pubbeva thullaccaya’’nti ca likhitaṃ. Paṭiggaṇhakānaṃ dukkaṭaṃ sabbatthokāsābhāvato na vuttaṃ. Pārājikāpajjanenetaṃ dukkaṭaṃ āpajjitvā āpajjanti kira. Atthasādhakāṇatticetanākhaṇe eva pārājiko hotīti adhippāyo. Tattha maggaṭṭhāniyaṃ kataraṃ, kataraṃ phalaṭṭhāniyanti ‘‘atthasādhakacetanā nāma maggānantaraphalasadisā’’ti vuttattā phalaṭṭhāniyā cetanāti siddhaṃ. Āṇatti ce maggaṭṭhāniyā siyā, cetanāsahajattā na sambhavati, tathā bhaṇḍassa avassaṃhāritā ca na sambhavati. Āṇattikkhaṇe eva hi taṃ avassaṃhāritaṃ jātanti avahārakassa paṭiggaṇhañce, tampi na sambhavati anāgatattā. Cetanā ce maggaṭṭhāniyā hoti, āṇattiādīsu aññataraṃ, bhaṇḍassa avassaṃhāritā eva vā phalaṭṭhāniyā ce, attho na sambhavati. Pārājikāpatti eva hi phalaṭṭhāniyā bhavitumarahati, na aññanti evaṃ tāva idha opammasaṃsandanaṃ sambhavati cetanā maggaṭṭhāniyā, tassā pārājikāpattibhāvo phalaṭṭhāniyo. Yathā kiṃ? Yathā paṭisambhidāmagge ‘‘saddhāya ñāṇaṃ dhammapaṭisambhidā. Saddhāya saddatthe ñāṇaṃ atthapaṭisambhidā’’ti ettha añño saddho, añño saddhāya saddatthoti siddhaṃ, yathā ca ‘‘eko amohasaṅkhāto dhammo sampayuttakānaṃ dhammānaṃ hetupaccayena paccayo adhipatisahajātaaññamaññanissayaindriyamaggasampayuttaatthiavigatapaccayena paccayo’’ti ettha amoho dhammo añño, aññe tassa hetupaccayatādayoti siddhaṃ. Yathā ca vinayapiṭake yāni cha āpattisamuṭṭhānāni, evaṃ yathāsambhavaṃ ‘‘satta āpattikkhandhā’’ti vuccanti, tesaṃ aññā āpattisamuṭṭhānatā, añño āpattikkhandhabhāvoti siddhaṃ. Iminā āpattikkhandhanayena āpattādhikaraṇassa kati ṭhānānīti? Satta āpattikkhandhā ṭhānānīti. Kati vatthūnīti? Satta āpattikkhandhā vatthūnīti. Kati bhūmiyoti? Satta āpattikkhandhā bhūmiyoti evamādayopi dassetabbā. Tathā hi tassā evaṃ maggaṭṭhāniyāya atthasādhikāya cetanāya yasmā aññā pārājikāpattitā anatthantarabhūtā ākāravisesasaṅkhātā phalaṭṭhāniyā atthi, tasmā ‘‘atthasādhakacetanā nāma maggānantaraphalasadisā’’ti vuttāti veditabbaṃ. Atha vā kevalaṃ dhammaniyāmattaṃyeva upamattena ācariyena evaṃ vuttantipi sambhavatīti na tattha opammasaṃsandanaṃ pariyesitabbaṃ, ‘‘idaṃ sabbaṃ kevalaṃ takkavasena vuttattā vicāretvā gahetabba’’nti ācariyo.

121. 「那为了不迷乱」者,一人「在午前食等,或见挖眼等而取」,一人依所应取的物品而作「取如是色形的午前食物品」而说,在如是种类中,为了不迷乱,为了显示如是种类的约定和标相。「如所意」者,第二人对第三人,第三人对第四人,如是依次若说,是义。若第二人对第四人说,则不如所意。「仅接受」,写作「若必定接受,在前即土喇吒亚」。接受者的恶作,因为一切处无机会故不说。以成巴拉基咖,犯那恶作后而犯,据说。在义成就的命令思之刹那即成巴拉基咖,是意趣。在那里,道位的是哪个,果位的是哪个?「名为义成就思,如道无间果」,如是所说故,果位的思,是成就的。若命令是道位的,因与思俱生故不可能,如是物品的必定搬运也不可能。在命令之刹那,那已成必定搬运故。若搬运者接受,那也不可能,因为未来故。若思是道位的,命令等中某一,或物品的必定搬运,或果位的,义不可能。巴拉基咖罪即应成果位的,不是其他。如是至此,在此譬喻的连结可能:思是道位的,其巴拉基咖罪性是果位的。如何?如在无碍解道「以信的智是法无碍解。以信在信义的智是义无碍解」,在此,另一个有信者,另一个以信在信义,是成就的。如「一个名为无痴的法,对俱生诸法以因缘为缘,以增上、俱生、相互、依止、根、道、相应、有、不离缘为缘」,在此,无痴法是另一个,其他是其因缘性等,是成就的。如在律藏中,凡是六罪生起,如是随应「说七罪聚」,它们的罪生起性是另一个,罪聚性是另一个,是成就的。以此罪聚方式,罪事的处有几个?七罪聚是处。有几个事?七罪聚是事。有几个地?七罪聚是地,如是等也应显示。如是,因为那如是道位的义成就思,有另一个巴拉基咖罪性,无义间的,名为行相差别的,果位的,因此「名为义成就思,如道无间果」,如是所说,应知。或者,仅仅法决定性,以譬喻,老师如是说,也可能,因此在那里不应寻求譬喻的连结。「这一切仅以推理而说故,应审察而取」,是老师。

Bhūmaṭṭhakathādivaṇṇanā niṭṭhitā. · 地义注等之解释已毕。

Āpattibhedavaṇṇanā罪之分类解释

§122

122. ‘‘Vibhaṅganayadassanato’’ti vuttattā taṃ sampādetuṃ ‘‘idāni tattha tatthā’’tiādi āraddhaṃ. Tattha aṅgavatthubhedena cāti avahāraṅgajānanabhedena vatthussa haritabbabhaṇḍassa garukalahukabhāvabhedenāti attho. Atha vā aṅgañca vatthubhedena āpattibhedañca dassentoti attho. Atirekamāsako ūnapañcamāsakoti ettha vā-saddo na vutto, tīhipi eko eva paricchedo vuttoti. Anajjhāvuṭṭhakaṃ nāma araññapālakādinā na kenaci mamāyitaṃ. Chaḍḍitaṃ nāma anatthikabhāvena atirekamattādinā sāmikena chaḍḍitaṃ. Naṭṭhaṃ pariyesitvā chinnālayattā chinnamūlakaṃ. Assāmikavatthūti acchinnamūlakampi yassa sāmiko koci no hoti, nirapekkhā vā pariccajanti, yaṃ vā pariccattaṃ devatādīnaṃ, idaṃ sabbaṃ assāmikavatthu nāma. Devatādīnaṃ vā buddhadhammānaṃ vā pariccattaṃ parehi ce ārakkhakehi pariggahitaṃ, parapariggahitameva. Tathārūpe hi adinnādāne rājāno coraṃ gahetvā hananādikaṃ kareyyuṃ, anārakkhake pana āvāse, abhikkhuke anārāmikādike ca yaṃ buddhadhammassa santakaṃ, taṃ ‘‘āgatāgatehi bhikkhūhi rakkhitabbaṃ gopetabbaṃ mamāyitabba’’nti vacanato abhikkhukāvāsasaṅghasantakaṃ viya parapariggahitasaṅkhyameva gacchatīti chāyā dissati. Issaro hi yo koci bhikkhu tādise parikkhāre corehipi gayhamāne vāretuṃ paṭibalo ce, balakkārena acchinditvā yathāṭhāne ṭhapetunti. Apariggahite parasantakasaññissa chasu ākāresu vijjamānesupi anāpatti viya dissati , ‘‘yaṃ parapariggahitañca hotī’’ti aṅgabhāvo kiñcāpi dissati, parasantake tathā paṭipannake sandhāya vuttanti gahetabbaṃ. Attano santakaṃ corehi haṭaṃ, corapariggahitattā parapariggahitaṃ hoti, tasmā paro cetaṃ theyyacitto gaṇhati, pārājikaṃ. Sāmiko eva ce gaṇhati, na pārājikaṃ, yasmā codetvā, acchinditvā ca so ‘‘mama santakaṃ gaṇhāmī’’ti gahetuṃ labhati. Paṭhamaṃ dhuraṃ nikkhipitvā ce pacchā theyyacitto gaṇhati, esa nayo. Sāmikena dhuraṃ nikkhittakāle so ce coro kālaṃ karoti, añño theyyacittena gaṇhati, na pārājiko. Anikkhittakāle eva ce kālaṃ karoti, taṃ theyyacittena gaṇhantassa bhikkhuno pārājikaṃ mūlabhikkhussa santakabhāve ṭhitattā. Corabhikkhumhi mate ‘‘matakaparikkhāra’’nti saṅgho vibhajitvā ce taṃ gaṇhati, mūlasāmiko ‘‘mama santakamida’’nti gahetuṃ labhati.

因已说『由于展示分析方法』，为成就此义，故开始说『今于各处……』等语。其中，『依支与事之区别』者，意谓依掠夺支项之知晓区别，以及所应夺取之物品为重罪物或轻罪物之区别。或另一解：意谓分别展示支项与事项之区别，以及罪犯之区别。『超过一马萨咖、不足五马萨咖』，此处并未说「或」字，乃以三者共说一个界定范围。所谓『无人管领之物』，指未被守林人等任何人据为己有之物。所谓『被弃置之物』，指所有者因视之为多余或无用而将其丢弃之物。所谓『遗失之物』，指因寻找未果、缘已断绝、根基已失之物。所谓『无主之物』，指虽根基未断，然无任何所有者之物；或所有者漠然放弃之物；或供奉给天人等之物——凡此皆称为无主之物。若供奉给天人等或佛法之物，已被他人守护者所摄取，则属他人所摄取之物。盖于如此之不与取，国王可捕获盗贼而加以打杀等。然而，于无人守护之住所、无比库之无人看守之园林等处，凡属佛法之物，依『应由来来往往之比库守护、保管、据为己有』之教言，如无比库住所之僧团所有物一般，似应归入他人所摄取之数。盖凡有能力之比库，若贼人欲夺取如此之资具，若其有能力阻止，则可强行夺回，归还原处。于他人未摄取之他人所有物，即便六种情形俱在，似亦不犯；虽然『凡为他人所摄取之物』这一支项之成立似乎可见，然须理解为就他人所有物而如此处置者而说。自己所有之物若被盗贼夺走，因已为盗贼所摄取，故成为他人之物；若另一人以盗心取之，犯巴拉基咖。若所有者自行取之，不犯巴拉基咖，因其受控告后，以及夺回后，可以『我取自己所有之物』之心而取。若先放下担子，其后以盗心取之，亦依此理。若所有者放下担子之时，彼盗贼命终，另一人以盗心取之，不犯巴拉基咖。若在尚未放下担子之时即命终，比库以盗心取之者，犯巴拉基咖，因其仍属根本比库所有。若盗贼比库命终，僧团以『亡者资具』之名分配而取之，根本所有者可主张『此为我所有』而取之。

Etthāha – bhūmaṭṭhādinimittakammapariyosānā eva avahārabhedā, udāhu aññepi santīti. Kiñcettha yadi aññepi santi, tepi vattabbā. Na hi bhagavā sāvasesaṃ pārājikaṃ paññapeti. No ce santi, ye ime tulākūṭakaṃsakūṭamānakūṭaukkoṭanavañcananikatisāciyogaviparāmosaālopasāhasākārā ca suttaṅgesu sandissamānā, te idha āgatesu ettha samodhānaṃ gacchantīti ca lakkhaṇato vā tesaṃ samodhānagatabhāvo vattabboti? Vuccate – lakkhaṇato siddhova. Kathaṃ? ‘‘Pañcahi ākārehī’’tiādinā nayena aṅgavatthubhedena. Āpattibhedo hi pāḷiyaṃ (pārā. 128-130) vutto eva, aṭṭhakathāyañca ‘‘kūṭamānakūṭakahāpaṇādīhi vā vañcetvā gaṇhati, tassevaṃ gaṇhato avahāro theyyāvahāro’’ti (pārā. aṭṭha. 1.138; kaṅkhā. aṭṭha. dutiyapārājikavaṇṇanā) āgatattā tulākūṭagahaṇādayo theyyāvahāre samodhānaṃ gatāti siddhaṃ. Viparāmosaālopasāhasākārā ca aṭṭhakathāyāgate pasayhāvahāre samodhānaṃ gacchanti. Imaṃyeva vā pasayhāvahāraṃ dassetuṃ ‘‘gāmaṭṭhaṃ araññaṭṭha’’nti mātikaṃ nikkhipitvā ‘‘gāmaṭṭhaṃ nāma bhaṇḍaṃ catūhi ṭhānehi nikkhittaṃ hotī’’tiādinā nayena vibhāgo vutto. Tenedaṃ vuttaṃ hoti – gahaṇākārabhedasandassanatthaṃ visuṃ kataṃ. Na hi bhūmitalādīhi gāmāraññaṭṭhaṃ yaṃ kiñcīti. Tattha yaṃ tulākūṭaṃ, taṃ rūpakūṭaṅgagahaṇapaṭicchannakūṭavasena catubbidhampi vehāsaṭṭhe samodhānaṃ gacchati. Hadayabhedasikhābhedarajjubhedavasena tividhe mānakūṭe ‘‘svāyaṃ hadayabhedo mariyādaṃ chindatī’’ti ettha samodhānaṃ gacchati. Hadayabhedo hi sappitelādiminanakāle labbhati. ‘‘Phandāpeti attano bhājanagataṃ karotī’’ti ettha sikhābhedopi labbhati. So ‘‘tilataṇḍulādiminanakāle labbhatī’’ti vuttaṃ. Khettaminanakāle rajjubhedo samodhānaṃ gacchati. ‘‘Dhammaṃ caranto sāmikaṃ parājetī’’ti ettha ukkoṭanaṃ samodhānaṃ gacchatīti te ca tathā vañcananikatiyopi.

此处有问：掠夺之区分，是否仅限于以土地位置等为因缘之业行终结，抑或另有其他？若另有其他，则亦应加以说明。盖世尊不会制定有所遗漏之巴拉基咖。若无其他，则那些于诸经支中所见之——伪造秤具、伪造量器、伪造度量衡、行贿、欺骗、诈欺、用邪曲之法、抢夺、劫掠、强取——此等，来到此处时归摄于何处，应就其特征加以说明，抑或应说明彼等归摄之状况？答曰：就特征而言，已然成立。云何成立？依『以五种方式……』等之分析方法，即依支与事之区别。罪犯之区别，已于巴利藏中说明，义注中亦有『以伪造量器、伪造咖哈巴纳钱等欺骗而取，如此取者，其掠夺即为盗窃式掠夺』之语，故使用伪造秤具而取等，已证明归摄于盗窃式掠夺。而抢夺、劫掠、强取等方式，则归摄于义注中所说之强力式掠夺。或者，正是为了展示此强力式掠夺，乃立『村中之物、林中之物』之纲目，再以『所谓村中之物，乃置于四处之物品……』等方法加以分析。由此所说之意为：此乃为展示掠取方式之区别而单独列出。盖就以土地等置物处所而分村中、林中之物，非指任何东西皆然。其中，伪造秤具，就遮蔽伪造成分之形式、伪造金属成分之形式、隐藏伪造之形式这四种，皆归摄于悬空之物中。伪造度量衡有三种——以心窝处之凹陷、顶部之裂缝、绳索之方式——其中『此心窝处凹陷乃截断分界』，归摄于此处。心窝处之凹陷，于量度酥油等之时可得。『使之颤动，使其进入自己之容器』，顶部裂缝亦可见于此。此说『于量度芝麻、大米等之时可得』。量度田地之时，绳索之方式归摄于此。『正法行事而使所有者蒙受损失』，行贿归摄于此处；欺骗与诈欺亦复如此。

Āpattibhedavaṇṇanā niṭṭhitā. · 罪之分类解释已毕。

Anāpattibhedavaṇṇanā无罪之分类解释

§131

131.Naca gahite attamano hoti, tassa santakaṃ vissāsagāhena gahitampi puna dātabbanti idaṃ ‘‘tena kho pana samayena dve bhikkhū sahāyakā honti. Eko gāmaṃ piṇḍāya pāvisi…pe… anāpatti, bhikkhu, vissāsaggāhe’’ti (pārā. 146) iminā asamentaṃ viya dissati. Ettha hi ‘‘so jānitvā taṃ codesi assamaṇosi tva’’nti vacanena anattamanatā dīpitā. Puna ‘‘anāpatti, bhikkhu, vissāsaggāhe’’ti vacanena attamanatāyapi sati vissāsaggāho ruhatīti dīpitanti ce? Taṃ na, aññathā gahetabbatthato. Ayañhettha attho – pārājikāpattiyā anāpatti vissāsasaññāya gāhe sati, sopi bhikkhu sahāyakattā na kuddho codesi, piyo eva samāno ‘‘kacci assamaṇosi tvaṃ, gaccha, vinicchayaṃ katvā suddhante tiṭṭhāhī’’ti codesi. Sacepi so kuddho eva codeyya, ‘‘anāpattī’’ti idaṃ kevalaṃ pārājikābhāvaṃ dīpeti, na vissāsaggāhasiddhaṃ. Yo pana parisamajjhe lajjāya adhivāseti, na kiñci vadatīti attho. ‘‘Punavattukāmatādhippāye pana sopi paccāharāpetuṃ labhatī’’ti vuttaṃ. Sace coro pasayha gahetukāmopi ‘‘adhivāsetha, bhante, idha me cīvarānī’’ti vatvā cīvarāni therena dinnāni, adinnāni vā sayaṃ gahetvā gacchati, thero puna pakkhaṃ labhitvā codetuṃ labhati, pubbe adhivāsanā adhivāsanasaṅkhyaṃ na gacchati bhayena tuṇhībhūtattā, ‘‘yaṃ cīvaraṃ idha sāmiko paccāharāpetuṃ labhatī’’ti vuttaṃ. Sāmikassa pākatikaṃ kātabbaṃ, ‘‘idaṃ kira vatta’’nti vuttaṃ. Sace saṅghassa santakaṃ kenaci bhikkhunā gahitaṃ, tassa tena saṅghassa vā dhammassa vā upakāritā atthi, gahitappamāṇaṃ apaloketvā dātabbaṃ. ‘‘So tena yathāgahitaṃ pākatikaṃ katvā anaṇo hoti, gilānādīnampi eseva nayo’’ti vuttaṃ.

『取后并不欢喜，其所有物，即便以信任而取，亦须归还』——此与『彼时，有两位比库为友伴。其一入村乞食……乃至……比库，于信任取中不犯』之文似乎不符。盖于此文中，以『彼知晓后，责难道：你非沙门』之语，显示了不欢喜之意。复以『比库，于信任取中不犯』之语，示明即便在欢喜之情形下，信任取亦成立——若作此解，则不然，应作另一种理解。此处之义为：就巴拉基咖罪而言，具有信任之想而取时不犯；而彼比库因为是友伴，并非愤怒地责难，而是出于亲情，说『难道你不是沙门？去吧，经判断后若是清白则安住』而加以劝诫。即便彼果真愤怒而责难，『不犯』此语，仅显示无巴拉基咖，并非证明信任取已然成立。至于在众人中间因羞耻而默然忍受、未说任何话之意义——已说『若有意欲再次言说，则彼亦可令其归还』。若贼人虽欲强行夺取，却说『大德，请允许我将袈裟留在此处』，而以长老所给予或自行取走之袈裟离去，长老事后有机会可加以责难；先前之默然忍受，因出于恐惧而沉默，不算作同意忍受——故说『凡所有者可令其归还之袈裟』。应将所有者之物还归原状，故说『此即应为之事』。若僧团之物被某比库取走，若彼曾对该僧团或法有所贡献，则征求许可后，按所取之数量给予。已说『彼如此如数还归原状，便无债务；病人等亦依此理』。

Padabhājanīyavaṇṇanā niṭṭhitā. · 词句分析解释已毕。

Pakiṇṇakakathāvaṇṇanā杂论注释

Sāhatthikāṇattikanti ekabhaṇḍaṃ eva. ‘‘Bhāriyañhidaṃ tvampi ekapassaṃ gaṇha, ahampi ekapassaṃ gaṇhāmīti saṃvidahitvā ubhayesaṃ payogena ṭhānācāvane kate kāyavācācittehi hoti . Aññathā ‘sāhatthikaṃ vā āṇattikassa aṅgaṃ na hoti, āṇattikaṃ vā sāhatthikassā’ti iminā virujjhatī’’ti likhitaṃ. Dhammasiritthero pana ‘‘na kevalaṃ bhāriye eva vatthumhi ayaṃ nayo labbhati, pañcamāsakamattampi dve ce janā saṃvidahitvā gaṇhanti, dvinnampi pāṭekkaṃ, sāhatthikaṃ nāma taṃ kammaṃ, sāhatthikapayogattā ekasmiṃyeva bhaṇḍe, tasmā ‘sāhatthikaṃ āṇattikassa aṅgaṃ na hotī’ti vacanamimaṃ nayaṃ na paṭibāhati. ‘Sāhatthikavatthuaṅganti sāhatthikassa vatthussa aṅgaṃ na hotī’ti tattha vuttaṃ. Idha pana payogaṃ sandhāya vuttattā yujjatī’’ti āha kira, taṃ ayuttaṃ kāyavacīkammanti vacanābhāvā, tasmā sāhatthikāṇattikesu payogesu aññatarena vāyamāpatti samuṭṭhāti , tathāpi turitaturitā hutvā vilopanādīsu gahaṇagāhāpanavasenetaṃ vuttaṃ. Yathā kālena attano kālena parassa dhammaṃ ārabbha sīghaṃ sīghaṃ uppattiṃ sandhāya ‘‘ajjhattabahiddhārammaṇā dhammā’’ti (dha. sa. tikamātikā 21) vuttā, evaṃsampadamidanti daṭṭhabbaṃ.

『亲手取与指令取』乃同一物品。曾有记载：『此物沉重，你也取一边，我也取一边，如此商议后，二人共同用力移离原处，则以身、语、意三业成就。否则便与「亲手取非指令取之支项，指令取非亲手取之支项」之说相违』。然而法喜长老则说：『此方法不仅适用于沉重之物，即便仅值五马萨咖之物，若二人商议后取之，对二人各别而言，此业名为亲手取，因为是亲手之行为；于同一物品之上，因此故说「亲手取非指令取之支项」之语，并不排斥此理。彼处所说「亲手取之物的支项非指令取之支项」，乃就亲手取之物的支项而说。此处则是就行为而说，故合理』——据说如此主张，然此不合理，因为无『身业与语业』之说；故于亲手取与指令取之行为中，因其中任一行为，罪犯便生起；即便如此，就急速急速地劫掠等之取与令取而言，乃如此说。犹如就自己之时与他人之时分别缘起法，就迅速迅速生起而说『以内外为所缘之诸法』，此事亦应如此理解。

Tatthapi ye anuttarādayo ekantabahiddhārammaṇā viññāṇañcāyatanādayo ekantaajjhattārammaṇā, itare aniyatārammaṇattā ‘‘ajjhattabahiddhārammaṇā’’ti vuccanti, na ekakkhaṇe ubhayārammaṇattā. Ayaṃ pana āpatti yathāvuttanayena sāhatthikā āṇattikāpi hotiyeva, tasmā anidassanametanti ayuttaṃ. ‘‘Yathā aniyatārammaṇattā ‘ajjhattabahiddhārammaṇā’ti vuttā, tathā aniyatapayogattā ayampi āpatti ‘sāhatthikāṇattikā’ti vuttāti nidassanameveta’’nti ekacce ācariyā āhu. ‘‘Ime panācariyā ubhinnaṃ ekato ārammaṇakaraṇaṃ natthi. Atthi ce, ‘ajjhattabahiddhārammaṇaṃ dhammaṃ paṭicca ajjhattabahiddhārammaṇo dhammo uppajjati hetupaccayā’tiādinā (paṭṭhā. 2.21.1 ajjhattārammaṇatika) paṭṭhānapāṭhena bhavitabbanti saññāya āhaṃsu, tesaṃ matena ‘siyā ajjhattabahiddhārammaṇā’ti vacanaṃ niratthakaṃ siyā, na ca niratthakaṃ, tasmā attheva ekato ajjhattabahiddhārammaṇo dhammo. Puna ‘ayaṃ so’ti niyamena ajjhattabahiddhārammaṇā dhammā viya niddisitabbābhāvato na uddhaṭo siyā. Tattha anuddhaṭattā eva dhammasaṅgahaṭṭhakathāyaṃ ubhinnampi ajjhattabahiddhādhammānaṃ ekato ārammaṇakaraṇadhammavasena ‘ajjhattabahiddhārammaṇā’ti avatvā ‘kālena ajjhattabahiddhā pavattiyaṃ ajjhattabahiddhārammaṇa’nti vuttaṃ, tasmā gaṇṭhipade vuttanayova sāroti no takko’’ti ācariyo. Tattha ‘‘kāyavacīkamma’’nti avacanaṃ panassa sāhatthikapayogattā ekapayogassa anekakammattāva, yadi bhaveyya, manokammampi vattabbaṃ bhaveyya, yathā tattha manokammaṃ vijjamānampi abbohārikaṃ jātaṃ, evaṃ tasmiṃ sāhatthikāṇattike vacīkammaṃ abbohārikanti veditabbaṃ, taṃ pana kevalaṃ kāyakammassa upanissayaṃ jātaṃ, cittaṃ viya tattha aṅgameva jātaṃ, tasmā vuttaṃ ‘‘sāhatthikapayogattā’’ti, ‘‘aṅgabhāvamattameva hi sandhāya ‘sāhatthikāṇattika’nti vuttanti no takko’’ti ca, vicāretvā gahetabbaṃ.

其中，无上等诸法纯以外法为所缘，识无边处等纯以内法为所缘，其余诸法因所缘不定，故称『以内外为所缘』，并非在同一刹那以两者为所缘。然而此罪，依上述方法，既可为亲手取，亦可为指令取，故以此为例证并不恰当。『如同因所缘不定而说「以内外为所缘」，同样地，此罪因行为不定，亦说「亲手取与指令取」，故此乃例证』——某些老师如此说。『然而这些老师所谓二者同时以一物为所缘之事并不存在。若存在，则须依「以内外法为缘，以内外法为所缘之法依因缘生起」等发趣论文句而成立』——基于此认识而说，依其见解，则『或为内外所缘』之语将成无义；然而并非无义，故确实存在同时以内外为所缘之法。复次，因无法如同纯粹以内外为所缘之法一般，以确定方式指明『此即彼』，故或许未被摘录。正因于彼处未被摘录，故在法集论义注中，未将内外两类法同时以一物为所缘之方式称为『以内外为所缘』，而说『于一时以内外流转，以内外为所缘』，故注疏本文所说之方法才是精要，此非吾之推断——老师如是说。其中，未说『身业与语业』，若是因亲手取之行为而使单一行为成为多重业，则亦应说到意业；如同彼处意业虽存在而成为无关紧要，同样地，于亲手取与指令取之中，语业亦应理解为无关紧要；然而彼不过是成为纯粹身业之增上缘，如同心识在彼处成为支项，故说『因亲手取之行为』；『仅就成为支项之意义而言，说「亲手取与指令取」，此非吾之推断』——应经思择而理解。

Kāyavācā samuṭṭhānā, yassā āpattiyā siyuṃ;

『由身语所起』，乃指某类违戒罪行，须由身与语共同生起者。

Tattha kammaṃ na taṃ cittaṃ, kammaṃ nassati khīyati.

其中,业非彼心,业灭尽、耗尽。

Kiriyākiriyādikaṃ yañca, kammākammādikaṃ bhave;

作与作等,以及业与非业等,于有中;

Na yuttaṃ taṃ viruddhattā, kammamekaṃva yujjati.

彼不相应,因相违故,唯业一者相应。

Vinītavatthuvaṇṇanā已判事注释

§132

132.Anāpatti, bhikkhu, cittuppādeti ettha kevalaṃ cittaṃ, tasseva uppādetabbāpattīhi anāpattīti attho. Etthāha – upanikkhittasādiyanādīsu, sabbesu ca akiriyasikkhāpadesu na kāyaṅgacopanaṃ vā vācaṅgacopanaṃ vā, apicāpatti, kasmā imasmiṃyeva sikkhāpade anāpatti, na sabbāpattīhīti? Na, kasmā.

「无犯,比库,生起心」者,此处仅是心,其义为:对于彼应生起之诸犯,无犯。于此有说——于放置后受用等,以及一切非作学处中,无身体部分之隐藏,或语体部分之隐藏,然而有犯,为何唯于此学处无犯,而非于一切诸犯?非如是,为何?

Kattabbā sādhikaṃ sikkhā, viññattiṃ kāyavācikaṃ;

应作增上学,身与语之表业;

Akatvā kāyavācāhi, aviññattīhi taṃ phuse.

不作身与语,以无表业触彼。

Na lesabhāvattā. Sappāye ārammaṇe aṭṭhatvā paṭiladdhāsevanaṃ hutvā tato paraṃ suṭṭhu dhāvatīti sandhāvati. Tato abhijjhāya sahagataṃ, byāpādasahagataṃ vā hutvā visesato dhāvatīti vidhāvati.

「不因少分性故」者,于适当所缘立足后,获得习行,从此极速奔驰,故名「奔驰」。从此与贪俱,或与嗔恨俱,特别地奔驰,故名「遍驰」。

§137

137.Vaṇaṃ katvā gahetunti ettha kiñcāpi iminā sikkhāpadena anāpatti, itthirūpassa nāma yattha āmasantassa dukkaṭanti keci. ‘‘Kāyapaṭibaddhaggahaṇaṃ yuttaṃ, taṃ sandhāya vaṭṭatīti vutta’’nti vadanti. Ubhayaṃ vicāretvā gahetabbaṃ.

「作伤口而取」者,于此,虽依此学处无罪,然有些人说:「凡触摸女人身者,恶作」。「与身相连之取为适当,依此而说为允许」,如是说。应考察两者而取。

Kusasaṅkāmanavatthukathāvaṇṇanā移置茅草事论注释

§138

138.Mahāpaccariyādīsu yaṃ vuttaṃ ‘‘paduddhāreneva kāretabbo’’ti, taṃ suvuttaṃ. Kintu tassa parikappāvahārakamattaṃ na dissatīti dassanatthaṃ idaṃ vuttaṃ. Uddhāre vāyaṃ āpanno, tasmā disvā gacchanto ‘‘paduddhāreneva kāretabbo’’ti idaṃ tattha duvuttanti vuttaṃ hoti. Kathaṃ? ‘‘Sāṭakatthiko sāṭakapasibbakameva gahetvā bahi nikkhamitvā sāṭakabhāvaṃ ñatvā ‘pacchā gaṇhissāmī’ti evaṃ parikappetvā gaṇhati, na uddhāre evāpajjati. Yadā bahi ṭhatvā ‘sāṭako aya’nti disvā gacchati, tadā paduddhāreneva kāretabbo’’ti na vuttametaṃ, kintu kiñcāpi parikappo dissati, pubbabhāge avahārakkhaṇe na dissatīti na so parikappāvahāro, ayamattho mahāaṭṭhakathāyaṃ vuttova, tasmā ‘‘ñāyamevā’’ti vadanti. Kammantasālā nāma kassakānaṃ vanacchedakānaṃ gehāni. Ayaṃ tāvāti sace upacārasīmantiādi yāva theravādo mahāaṭṭhakathānayo, tattha keci panātiādi na gahetabbaṃ theravādattā yuttiabhāvato, na hi sāhatthike evaṃvidhā atthasādhakacetanā hoti. Āṇattike eva atthasādhakacetanā. ‘‘Sesaṃ mahāpaccariyaṃ vuttenatthena sametī’’ti vuttaṃ.

「于《大品》等所说『应仅以足踢令起』」者,此说善说。然为显示其思量与搬移之量不可见,故说此。「此人堕于起出,故见而去者『应仅以足踢令起』,此于彼处为恶说」,如是所说。如何?「欲衣者仅取衣之缝边,出外后知为衣,『后当取』,如是思量而取,不堕于起出。当于外立而『此是衣』见而去时,应仅以足踢令起」,此非所说,然虽见思量,于前分搬移之刹那不可见,故彼非思量搬移,此义于《大注疏》中已说,故说「此仅为正理」。「作业堂」者,名为农夫、伐林者之家。「此暂且」者,若近行界等,乃至长老说为《大注疏》之道理,于彼「然有些人」等不应取,因为是长老说,因为无正理,于自手取者实无如是成就义之思。于命令取者才有成就义之思。「其余《大品》以所说义相合」,如是所说。

Kusasaṅkāmanakaraṇe sace paro ‘‘nāyaṃ mama santako’’ti jānāti, itarassa hatthato muttamatte pārājikāpatti khīlasaṅkāmane viya. ‘‘Attano santakaṃ sace jānāti, na hotī’’ti vadanti. Evaṃ sante pañcakāni saṅkarāni hontīti upaparikkhitabbaṃ.

「于草之移转作」中,若他人知「此非我之物」,从他者手脱离之量,巴拉基咖罪,如桩之移转。「若知为自己之物,则不成」,如是说。如是时,五种混杂成,应详察。

§140

140.Parānuddayatāyāti ettha parānuddayatāya koṭippattena bhagavatā kasmā ‘‘anāpatti petapariggahe tiracchānagatapariggahe’’ti (pārā. 131) vuttanti ce? Parānuddayatāya eva. Yassa hi parikkhārassa ādāne rājāno coraṃ gahetvā na hananādīni kareyyuṃ, tasmimpi nāma samaṇo gotamo pārājikaṃ paññapetvā bhikkhuṃ abhikkhuṃ karotīti mahājano bhagavati pasādaññathattaṃ āpajjitvā apāyupago hoti. Apetapariggahitā rukkhādī ca dullabhā, na ca sakkā ñātunti rukkhādīhi pāpabhīruko upāsakajano paṭimāgharacetiyabodhigharavihārādīni akatvā mahato puññakkhandhato parihāyeyya. ‘‘Rukkhamūlasenāsanaṃ paṃsukūlacīvaraṃ nissāya pabbajjā’’ti (mahāva. 128) vuttanissayā ca anissayā honti. Parapariggahitasaññino hi bhikkhū rukkhamūlapaṃsukūlāni na sādiyissantīti, pabbajjā ca na sambhaveyyuṃ, sappadaṭṭhakāle chārikatthāya rukkhaṃ aggahetvā maraṇaṃ vā nigaccheyyuṃ, acchinnacīvarādikāle sākhābhaṅgādiṃ aggahetvā naggā hutvā titthiyaladdhimeva suladdhi viya dīpentā vicareyyuṃ, tato titthiyesveva loko pasīditvā diṭṭhiggahaṇaṃ patvā saṃsārakhāṇuko bhaveyya, tasmā bhagavā parānuddayatāya eva ‘‘anāpatti petapariggahe’’tiādimāhāti veditabbaṃ.

「因怜愍他人故」者,于此,「因怜愍他人故,世尊达于极点,何故说『于亡者物、于畜生物,无罪』」耶?正因怜愍他人故。凡于彼资具之取,诸王捉盗贼而不作杀等,于彼亦名为「沙门果德玛制定巴拉基咖,令比库成非比库」,大众对世尊生信心变异而趣恶趣。无亡者所有之树等难得,且不能知,故畏恶之近事男众,不作反对魔罗、塔、菩提树、堂、精舍等,将从大福蕴退失。「依树下住、依尘堆衣出家」,如是所说之依将成无依。有他人所有想之诸比库将不受用树下、尘堆衣,故出家将不成就,于蛇咬时不取树为烧尸而趣死亡,或于未割衣等时不取枝折等而成裸形,如显示外道之得为善得而游行,从此世人唯于外道生信而得见执取,成轮回之坑,故应知世尊正因怜愍他人故说「于亡者物无罪」等。

§141

141.Aparampibhāgaṃ dehīti ‘‘gahitaṃ viññattisadisattā neva bhaṇḍadeyyaṃ na pārājika’’nti likhitaṃ, idaṃ pakatijane yujjati. ‘‘Sace pana sāmiko vā tena āṇatto vā ‘aparassa sahāyabhikkhussa bhāgaṃ esa gaṇhāti yācati vā’ti yaṃ aparabhāgaṃ deti, taṃ bhaṇḍadeyya’’nti vadanti.

「给与他人之分」者,「因取与告白相似,既非应给物,亦非巴拉基咖」,如是所写,此于俗人适当。「然若主人或受其命令者『此人为他同伴比库之分而取或乞』,凡给与他人之分,彼为应给物」,如是说。

§148-9

148-9.Khādantassa bhaṇḍadeyyanti corassa vā sāmikassa vā sampattassa dinnaṃ sudinnameva kira. Avisesenāti ‘‘ussāhagatānaṃ vā’’ti avatvā vuttaṃ, na hi katipayānaṃ anussāhatāya saṅghikamasaṅghikaṃ hoti. Mahāaṭṭhakathāyampi ‘‘yadi saussāhāva gacchanti, theyyacittena paribhuñjato avahāro hotī’’ti vuttattā tadubhayamekaṃ. Chaḍḍitavihāre upacārasīmāya pamāṇaṃ jānituṃ na sakkā, ayaṃ pana bhikkhu upacārasīmāya bahi ṭhatvā ghaṇṭipaharaṇādiṃ katvā paribhuñjati khādati, tena evaṃ khāditaṃ sukhāditanti attho. ‘‘Itaravihāre tattha dittavidhināva paṭipajjitabba’’nti vuttaṃ. ‘‘Sukhāditaṃ antovihārattā’’ti likhitaṃ, āgatānāgatānaṃ santakattāti ‘‘cātuddisassa saṅghassa demī’’ti dinnattā vuttaṃ. Evaṃ avatvā ‘‘saṅghassa demī’’ti dinnampi tādisameva. Tathā hi bahi ṭhito lābhaṃ na labhati bhagavato vacanenāti veditabbaṃ.

148-9.「食者之施物」者,无论施与盗贼或施与主人,凡已施与者,皆为善施。「不分别」者,此语未说「或属努力者」,因非仅某些人不努力,僧团物即成非僧团物。大注疏中亦说「若彼等有努力而前往,以盗心受用者有堕罪」,故二者为一。于废弃寺院,不能知近行界之量,然此比库站立于近行界外,敲钟击鼓等后受用食用,故如是食用为善食用,此为其义。「于其他寺院,应依彼处所见之法而行」,如是所说。「善食用,因在寺院内」,如是所书。因已来者与未来者之存在,故说「施与四方僧团」而施与。如是不说而仅说「施与僧团」而施与者,亦同此。如是应知,站立于外者不得利养,依世尊之语。

§153

153.‘‘Matasūkaro’’ti vacanato tameva jīvantaṃ bhaṇḍadeyyanti katvā dātuṃ na labhati. Vajjhaṃ vaṭṭatīti dīpitaṃ hoti. Maddanto gacchati, bhaṇḍadeyyanti ettha kittakaṃ bhaṇḍadeyyaṃ, na hi sakkā ‘‘ettakā sūkarā madditvā gatā gamissantī’’ti jānitunti? Yattake sāmikānaṃ dinne te ‘‘dinnaṃ mama bhaṇḍa’’nti tussanti, tattakaṃ dātabbaṃ. No ce tussanti, atikkantasūkaramūlaṃ datvā kiṃ opāto khaṇitvā dātabboti? Na dātabbo. Atha kiṃ codiyamānassa ubhinnaṃ dhuranikkhepena pārājikaṃ hotīti? Na hoti, kevalaṃ kappiyaparikkhāraṃ datvā tosetabbova sāmiko, eseva nayo aññesupi evarūpesūti no takkoti ācariyo. ‘‘Tadaheva vā dutiyadivase vā maddanto gacchatī’’ti vuttaṃ. Gumbe khipati, bhaṇḍadeyyamevāti avassaṃ pavisanake sandhāya vuttaṃ. Ettha ekasmiṃ vihāre paracakkādibhayaṃ āgataṃ. Mūlavatthucchedanti ‘‘sabbasenāsanaṃ ete issarā’’ti vacanato itare anissarāti dīpitaṃ hoti.

153.「死猪」一语,不得将其活时作为施物而施与。已显示应罚者为允许。「践踏而去」,于此「施物」,有多少施物?因不能知「如许多猪已践踏而去、将去」。于主人施与若干时,彼等「已施与我之物」而满足,应施与如许。若不满足,施与超过猪价之根本,何者?挖掘坑穴应施与耶?不应施与。然则何故?被诘问者,以二者之担负放弃而有巴拉基咖耶?不成,唯应以适当资具施与而令主人满足,此即规则,于其他如是诸事亦然,非推论,老师如是说。「即于当日或于第二日践踏而去」,如是所说。「投入坑中,即为施物」,必定就必入者而说。于此,于一寺院,来自他轮等之怖畏。「根本住处之断绝」者,从「彼等为一切住处之主」一语,显示其余者非主。

§156

156.Ārāmarakkhakāti vissaṭṭhavasena gahetabbaṃ. Adhippāyaṃ ñatvāti ettha yassa dānaṃ paṭiggaṇhantaṃ bhikkhuṃ, bhāgaṃ vā sāmikā na rakkhanti na daṇḍenti, tassa dānaṃ appaṭicchādetvā gahetuṃ vaṭṭatīti idha sanniṭṭhānaṃ. Tampi ‘‘na vaṭṭati saṅghike’’ti vuttaṃ. Ayameva bhikkhu issaroti yattha so icchati, tattha attañātahetuṃ labhati kira attho. Apica ‘‘daharo’’ti vadanti. Savatthukanti saha bhūmiyāti vuttaṃ hoti. ‘‘Garubhaṇḍaṃ hotī’’ti vatvā ‘‘tiṇamattaṃ pana na dātabba’’nti vuttaṃ, taṃ kintu garubhaṇḍanti ce, arakkhiyaagopiyaṭṭhāne, vinassanakabhāve ca ṭhitaṃ sandhāya vuttaṃ. Kappiyepi cāti vatvā, avatvā vā gahaṇayutte mātādisantakepi theyyacittuppādena. Idaṃ pana sikkhāpadaṃ ‘‘rājāpimesaṃ abhippasanno’’ti (pārā. 86) vacanato lābhaggamahattaṃ, vepullamahattañca pattakāle paññattanti siddhaṃ.

156.「园林守护者」,应以放任之义而取。「知意趣」者,于此,凡主人对受取布施之比库或对份额不守护、不惩罚者,其布施不覆藏而取为允许,此为此处之结论。彼亦说「于僧团物不允许」。「此比库即为主」者,于彼所欲之处,为亲属之因而得,此为其义。又,彼等说「年少者」。「连同基地」者,说为连同土地。说「为重物」后,说「然草等不应施与」,然若为重物者,就置于不守护、不保护之处,及处于将坏灭之状态而说。说「即使于适当物」后,或不说,于应取之母等亲属物中,以盗心生起。然此学处,从「诸王亦对彼等信乐」一语,于得利养之大、众多之大达到时而制定,此为成立。

Dutiyapārājikavaṇṇanā niṭṭhitā. · 第二巴拉基咖注释终了。

3. Tatiyapārājikaṃ

3. 第三巴拉基咖

Paṭhamapaññattinidānavaṇṇanā初制因缘注释

§162

162.Tīhi suddhenāti ettha tīhīti nissakkavacanaṃ vā hoti, karaṇavacanaṃ vā. Nissakkapakkhe kāyavacīmanodvārehi suddhena. Tathā duccaritamalehi visamehi papañcehītiādinā nayena sabbakilesattikehi bodhimaṇḍe eva suddhenāti yojetabbaṃ. Karaṇapakkhe tīhīti kāyavacīmanodvārehi suddhena. Tathā tīhi sucaritehi, tīhi vimokkhehi, tīhi bhāvanāhi, tīhi sīlasamādhipaññāhi suddhenāti sabbaguṇattikehi yojetabbaṃ. Vibhāvitanti desanāya vitthāritaṃ, vibhūtaṃ vā kataṃ vihitaṃ, paññattaṃ vā hoti. Saṃvaṇṇanāti vattamānasamīpe vattamānavacanaṃ.

162.「以三清净」者,于此「以三」,或为离格语,或为具格语。于离格方面,以身语意三门清净。如是应以「以恶行垢秽、不平等、戏论等」之方式,以一切烦恼三法,于菩提座即清净而连结。于具格方面,「以三」,以身语意三门清净。如是以三善行、以三解脱、以三修习、以三戒定慧清净,应以一切功德三法而连结。「已阐明」者,以教说而详说,或已显现、已作、已施设、已制定。「赞叹」者,现在附近之现在语。

Na kevalaṃ rājagahameva, idampi nagaraṃ. Saparicchedanti sapariyantanti attho. Saparikkhepanti eke. ‘‘Haṃsavaṭṭakacchadanenāti haṃsaparikkhepasaṇṭhānenā’’ti likhitaṃ. Kāyavicchindaniyakathanti attano attabhāve, parassa vā attabhāve chandarāgappahānakaraṃ vicchindanakaraṃ dhammakathaṃ katheti. Asubhā ceva subhākāravirahitattā. Asucino ca dosanissandanapabhavattā. Paṭikūlā ca jigucchanīyattā pittasemhādīsu āsayato. Asubhāya vaṇṇanti asubhākārassa, asubhakammaṭṭhānassa vā vitthāraṃ bhāsati. Sāmiatthe hetaṃ sampadānavacanaṃ. Asubhanti asubhanimittassa āvibhāvāya paccupaṭṭhānāya vitthārakathāsaṅkhātaṃ vaṇṇaṃ bhāsabhīti attho. Tesaṃyeva ādimajjhapariyosānānaṃ dasahi lakkhaṇehi sampannaṃ kilesacorehi anabhibhavanīyattā jhānacittaṃ mañjūsaṃ nāma.

「非仅王舍城,此城亦然。有边际」者,有周围之义。「有围绕」,某些人如是说。「以鹅圈覆盖」者,以鹅围绕之形状,如是所书。「身断灭说法」者,于自己之自体,或于他人之自体,说能令舍弃欲贪、能断灭之法说。「不净」者,因离净相故。「不洁」者,因从过患流出生起故。「厌逆」者,因于胆痰等从所依而可厌恶故。「不净之赞叹」者,说不净相之详说、不净业处之详说。此为与格之为己义。「不净」者,为不净相之显现、现起,说名为详说语之赞叹,此为其义。彼等初中后以十相具足,因不为烦恼贼所胜伏故,禅那心名为箱笼。

Tatrimānīti etthāyaṃ piṇḍattho – yasmiṃ vāre paṭhamaṃ jhānaṃ ekacittakkhaṇikaṃ uppajjati, taṃ sakalampi javanavāraṃ anulomaparikammaupacāragotrabhuappanāppabhedaṃ ekattanayena ‘‘paṭhamaṃ jhāna’’nti gahetvā tassa paṭhamajjhānassa appanāpaṭipādikāya khippādibhedāya abhiññāya adhigatāya kiccanipphattiṃ upādāya āgamanavasena paṭipadāvisuddhi ādīti veditabbā. Tatramajjhattupekkhāya kiccanipphattivasena upekkhānubrūhanā majjheti veditabbā. Pariyodāpakañāṇassa kiccanipphattivasena sampahaṃsanā pariyosānanti veditabbaṃ. Tattha ādicittato paṭṭhāya yāva paṭhamajjhānassa uppādakkhaṇaṃ, etasmiṃ antare paṭipadāvisuddhīti veditabbā. Uppādaṭhitikkhaṇesu upekkhānubrūhanā, ṭhitibhaṅgakkhaṇesu sampahaṃsanāti veditabbā. Lakkhīyati etenāti lakkhaṇanti katvā ‘‘visuddhipaṭipattipakkhandane’’tiādinā pubbabhāgo lakkhīyati, tividhena ajjhupekkhanena majjhaṃ lakkhīyati, catubbidhāya sampahaṃsanāya pariyosānaṃ lakkhīyatīti. Tena vuttaṃ ‘‘dasa lakkhaṇānī’’ti.

『于此诸者』，此处之总义如下：于初次生起仅历一心刹那之初禅之该轮次，将该整个速行轮次——含顺序、遍作、近行、种姓、安止诸分——以一义摄取，称为『初禅』。依据为成办初禅安止之前行——即速捷等类别之神通——所证得之事功成就，以来向义而知行道清净为初。依平等中舍之事功成就义，知随育中舍为中。依净化之智之事功成就义，知令喜为末。其中，从初心起，乃至初禅生起刹那，于此区间应知为行道清净。于生起住立刹那，应知为随育中舍；于住立坏灭刹那，应知为令喜。以『藉此而得显示』故作『相』义，以『于净化、入道行道』等为始之前分得以显示，以三种俱住中舍显示中分，以四种令喜显示末分。故说『十相』。

Pāribandhakatoti nīvaraṇasaṅkhātapāribandhakato visuddhattā gotrabhupariyosānaṃ pubbabhāgajavanacittaṃ ‘‘cittavisuddhī’’ti vuccati. Tathā visuddhattā taṃ cittaṃ majjhimaṃ samādhinimittasaṅkhātaṃ appanāsamādhiṃ tadatthāya upagacchamānaṃ ekasantativasena pariṇāmentaṃ paṭipajjati nāma. Evaṃ paṭipannassa tassa tattha samathanimitte pakkhandanaṃ tabbhāvūpagamanaṃ hotīti katvā ‘‘tattha cittapakkhandana’’nti vuccati. Evaṃ tāva paṭhamajjhānuppādakkhaṇe eva āgamanavasena paṭipadāvisuddhi veditabbā. Evaṃ visuddhassa appanāppattassa puna visodhane byāpārābhāvā ajjhupekkhanaṃ hoti. Samathappaṭipannattā puna samādhāne byāpārābhāvā ca samathappaṭipannassa ajjhupekkhanaṃ hoti. Kilesasaṃsaggaṃ pahāya ekantena upaṭṭhitattā puna ekattupaṭṭhāne byāpārāsambhavato ekattupaṭṭhānassa ajjhupekkhanaṃ hoti. Tattha jātānanti tasmiṃ citte jātānaṃ samādhipaññānaṃ yuganaddhabhāvena anativattanaṭṭhena nānākilesehi vimuttattā. Saddhādīnaṃ indriyānaṃ vimuttirasenekarasaṭṭhena anativattanekasabhāvānaṃ tesaṃ dvinnaṃ upagataṃ tajjaṃ tassāruppaṃ tadanurūpaṃ vīriyaṃ tathā cittaṃ yogī vāheti pavattetīti katvā tadupagavīriyavāhanaṭṭhena ca visesabhāgiyabhāvattā āsevanaṭṭhena ca sampahaṃsanā hotīti attho veditabbo. Apicettha ‘‘anantarātītaṃ gotrabhucittaṃ ekasantativasena pariṇāmentaṃ paṭipajjati nāmā’’ti likhitaṃ. Tattha hi pariṇāmentaṃ paṭipajjatīti etāni vacanāni atītassa na sambhavanti, yañca tadanantaraṃ likhitaṃ ‘‘appanāsamādhicittaṃ upagacchamānaṃ gotrabhucittaṃ tattha pakkhandati nāmā’’ti. Imināpi taṃ na yujjati, ‘‘paṭipattikkhaṇe eva atīta’’nti vuttattā ‘‘gotrabhucittaṃ tattha pakkhandatī’’ti vacanameva virujjhatīti ācariyo. ‘‘Ekacittakkhaṇikampi lokuttaracittaṃ āsevati bhāveti bahulīkarotī’’ti vuttattā ‘‘ekacittakkhaṇikassāpi jhānassa etāni dasa lakkhaṇānī’’ti vuttaṃ. ‘‘Tato paṭṭhāya āsevanā bhāvanā evā’’tipi vuttaṃ. ‘‘Adhiṭṭhānasampannanti adhiṭṭhānena sahagata’’nti likhitaṃ. Tassattho – yañca ‘‘ādimajjhapariyosānasaṅkhāta’’nti vuttaṃ, taṃ tesaṃ tiṇṇampi kalyāṇakatāya samannāgatattā tividhakalyāṇakatañca. Evaṃ tividhacittaṃ tadadhigamamūlakānaṃ guṇānaṃ, uparijhānādhigamassa vā padaṭṭhānaṭṭhena adhiṭṭhānaṃ hoti, tasmā cittassa adhiṭṭhānabhāvena sampannattā adhiṭṭhānasampannaṃ nāmāti.

『从障碍』，即从称为盖之障碍得清净故，以种姓为末之前分速行心，称为『心清净』。同样，因得清净，该心正行进，以一相续义转化，趋向为其目的而趋近之称为定相之安止定，此即名为行道。如是行道者，于彼对止相之投入，乃成为趋向其自性，故称『于彼心投入』。如上，于初禅生起刹那，以来向义知行道清净。如是，已清净、已达安止者，再作净化则无运作，故有俱住。因已行道于止，再作摄持则无运作，故止行者有俱住。已离烦恼染污，一向现前安住，故再于一向安住则无运作可能，故一向安住之俱住生起。『于彼生者』，谓于彼心所生之定与慧，以双运而不超越义，从各种烦恼得解脱。信等诸根，以解脱味之一味义而不超越，具同一自性之彼二者，精进趋近之、随顺之、适合其自性之，修行者驱策该精进与心，以如此驾驭趋近彼之精进义，及以增上分益义，以修习义，故知令喜生起，此为其义。又此处，『紧随之过去种姓心，以一相续义转化而行道』——如此所写。其中，『转化而行道』诸语不能适用于过去者；又随后所写『趋近安止定心之种姓心，于彼投入』——以此亦不相应，因已说『于行道刹那即已成过去』，故『种姓心于彼投入』之语本身相违——此为老师之说。因已说『仅历一心刹那之出世间心，亦修习、发展、多修』，故说『仅历一心刹那之禅那，亦具此十相』。又说『从彼起，唯修习、发展也』。『具决意者，即与决意相俱』——如此所写。其义为：所称『初、中、末摄』者，因彼三者皆具善妙性，故具三种善妙性。如是，三种心，以证得彼为根源之诸功德、或证得上位禅那之助缘义，而为决意；故心以具决意之性而具足，名为具决意。

Addhamāsaṃ paṭisallīyitunti ettha ācariyā evamāhu ‘‘bhikkhūnaṃ aññamaññavadhadassanasavanasambhave satthuno sati tassa upaddavassa abhāve upāyājānanato ‘ayaṃ asabbaññū’ti hetupatirūpakamahetuṃ vatvā dhammissarassāpi tathāgatassa kammesvanissariyaṃ asambujjhamānā asabbadassitamadhiccamohā bahujanā avīciparāyanā bhaveyyuṃ, tasmā so bhagavā pageva tesaṃ bhikkhūnaṃ aññamaññaṃ vadhamānabhāvaṃ ñatvā tadabhāvopāyābhāvaṃ pana suvinicchinitvā tattha puthujjanānaṃ sugatilābhahetumevekaṃ katvā asubhadesanāya vā rūpasaddadassanasavanehi nippayojanehi viramitvā pageva tato viramaṇato, sugatilābhahetukaraṇato, avassaṃ paññāpitabbāya tatiyapārājikapaññattiyā vatthāgamadassanato ca attano sabbadassitaṃ parikkhakānaṃ pakāsento viya tamaddhamāsaṃ veneyyahitanipphattiyā phalasamāpattiyā avakāsaṃ katvā viharitukāmo ‘icchāmahaṃ, bhikkhave, addhamāsaṃ paṭisallīyitu’ntiādimāhā’’ti. Ācariyā nāma buddhamittattheradhammasirittheraupatissattherādayo gaṇapāmokkhā, aṭṭhakathācariyassa ca santike sutapubbā. Tato aññe eketi veditabbā. ‘‘Sakena kāyena aṭṭīyanti…pe… bhavissantī’’ti idaṃ parato ‘‘ye te bhikkhū avītarāgā, tesaṃ tasmiṃ samaye hoti eva bhayaṃ, hoti lomahaṃso, hoti chambhitatta’’nti iminā na yujjati, idañca bhagavato asubhakathārammaṇappayojanena na sametīti ce? Na, tadatthājānanato. Sakena kāyena aṭṭīyantānampi tesaṃ ariyamaggena appahīnasinehattā khīṇāsavānaṃ viya maraṇaṃ paṭicca abhayaṃ na hoti, bhayañca pana asubhabhāvanānuyogānubhāvena mandībhūtaṃ anaṭṭīyantānaṃ viya na mahantaṃ hutvā cittaṃ mohesi. Apāyupage te satte nākāsīti evamattho veditabbo. Atha vā idaṃ purimassa kāraṇavacanaṃ, yasmā tesaṃ tasmiṃ samaye hoti eva bhayaṃ, chambhitattaṃ, lomahaṃso ca, tasmā ‘‘tena kho pana samayena bhagavā asubhakathaṃ kathetī’’tiādi vuttanti.

『半月独处』，此处诸老师如此说：『比库们有相互杀害之见闻可能时，若导师在场，因不知避免该祸患之方便，诸人便以相应于因而非真因之理由说「此人非一切知者」，对具法自在之如来于业中无自在亦不了知，以非一切见者之邪见愚痴，诸多人可能趋向无间狱。故彼世尊早已知诸比库相互杀害之状，善为辨明无法止息彼事之方便，于彼处，唯以使凡夫得善趣为一事，为离不净说，或为离于无用之见色闻声，更早离彼，以使善趣之因成就，以必当制定之第三巴拉基咖戒之事缘出现为缘，以彰显自身之一切见性于观察者，故欲住彼半月以成熟所化众生利益之果定之机缘，而说：「诸比库，我欲半月独处」等。』所称老师者，乃佛友长老、法喜长老、伍波帝萨长老等为首众者，及先前于注释老师处所听闻者；此外其他一类应知。『以自身而感厌』乃至『将会』，此段与其后『彼诸比库中，若有未离贪者，于彼时确有怖畏、毛竖、惊惶』之语不相应，且与世尊宣说不净观之因缘之目的不符——若有如此疑问？不然，因不知其义故。即便对以自身而感厌者，彼等因圣道未断之爱著，不如漏尽者之于死亡而无怖畏，然因不净修习之力，怖畏已减弱，不如不感厌者之甚大而惑心。应知其义为：世尊未令彼等趋向恶趣。或者，此为前文之因语——因彼等于彼时确有怖畏、惊惶、毛竖，故说『尔时世尊宣说不净之法』等。

Atha vā sakena kāyena aṭṭīyantānampi tesaṃ hoti eva bhayaṃ, mahānubhāvā vītarāgāti khīṇāsavānaṃ mahantaṃ visesaṃ dasseti, atiduppasaheyyamidaṃ maraṇabhayaṃ, yato evaṃvidhānampi avītarāgattā bhayaṃ hotītipi dasseti. Tadaññe tesaṃ bhikkhūnaṃ pañcasatānaṃ aññatarā. Tenedaṃ dīpeti ‘‘taṃ tathā āgataṃ asihatthaṃ vadhakaṃ passitvā tadaññesampi hoti eva bhayaṃ, pageva tesanti katvā bhagavā paṭhamameva tesaṃ asubhakathaṃ kathesi, parato tesaṃ nāhosi. Evaṃ mahānisaṃsā nesaṃ asubhakathā āsī’’ti. Yo panettha pacchimo nayo , so ‘‘tesu kira bhikkhūsu kenacipi kāyavikāro vā vacīvikāro vā na kato, sabbe satā sampajānā dakkhiṇena passena nipajjiṃsū’’ti iminā aṭṭhakathāvacanena sameti.

或者，即便对以自身而感厌者，确有怖畏，此显示漏尽之大威德者之殊胜——此死亡之怖畏极难克服，故示连如此之人因未离贪而有怖畏。其余者，乃彼五百比库中之某一者。故以此阐明：『见持剑行凶之杀者如此而来，其余人亦确有怖畏，何况彼等』——故世尊最先为彼等宣说不净之法，此后彼等之中便无此事。如此，不净之法为彼等有大利益。』而此处最后一义，与注释之言『于彼诸比库中，无一有身行或语行，皆正念正知，向右侧而卧』相符。

Apare panāhūti kuladdhipaṭisedhanatthaṃ vuttaṃ. ‘‘Ayaṃ kira laddhī’’ti vacanaṃ ‘‘māradheyyaṃnātikkamissatī’’ti vacanena virujjhatīti ce? Na virujjhati. Kathaṃ? Ayaṃ bhikkhū aghātento māravisayaṃ atikkamissati akusalakaraṇato ca. Ghātento pana māradheyyaṃ nātikkamissati balavattā kammassāti sayaṃ mārapakkhikattā evaṃ cintetvā pana ‘‘ye na matā, te saṃsārato na muttā’’ti attano ca laddhi, tasmā taṃ tattha ubhayesaṃ magge niyojentī evamāha, teneva ‘‘mārapakkhikā mārena samānaladdhikā’’ti avatvā ‘‘mārassā nuvattikā’’ti vuttā. ‘‘Iminā kiṃ vuttaṃ hoti? Yasmā mārassa anuvatti, tasmā evaṃ cintetvāpi attano laddhivasena evamāhā’’ti keci likhanti. Mama santike ekato upaṭṭhānamāgacchanti, attano attano ācariyupajjhāyānaṃ santike uddesādiṃ gaṇhāti.

『另有说者』，此乃为遮止宗派偏执而说。若言『「此乃彼宗派之说」之语，与「将不超越魔之领域」之语相违』——不相违。云何？此比库不杀害者，将从不造不善业而超越魔之境域。而杀害者，则因业势强大，不超越魔之领域。彼等本属魔方，如此思惟，又持『未死者，不从轮回解脱』之自宗，故于彼处引导两方趋向道而如此说。正因此故，未说『属魔方、与魔同见』，而说『随顺魔』。『此说何义？因随顺魔，故如此思惟，而以自宗之故如此说』——某些人如此写道。『来我处共同受学者，于各自老师、依止师处受诵读等』。

Ānāpānassatisamādhikathāvaṇṇanā入出息念定论注释

§165

165.Ayampi kho, bhikkhaveti iminā kiṃ dasseti? Yesaṃ evamassa ‘‘bhagavatā ācikkhitakammaṭṭhānānuyogapaccayā tesaṃ bhikkhūnaṃ jīvitakkhayo āsī’’ti, tesaṃ taṃ micchāgāhaṃ nisedheti. Kevalaṃ tesaṃ bhikkhūnaṃ pubbe katakammapaccayāva jīvitakkhayo āsi, idaṃ pana kammaṭṭhānaṃ tesaṃ kesañci arahattappattiyā, kesañci anāgāmisakadāgāmisotāpattiphalappattiyā , kesañci paṭhamajjhānādhigamāya, kesañci vikkhambhanatadaṅgappahānena attasinehapaayādānāya upanissayo hutvā, kesañci sugatiyaṃ uppattiyā upanissayo ahosīti sātthikāva me asubhakathā, kintu ‘‘sādhu, bhante bhagavā, aññaṃ pariyāyaṃ ācikkhatū’’ti ānandena yācitattā aññaṃ pariyāyaṃ ācikkhāmi, yathā vo pubbe ācikkhitaasubhakammaṭṭhānānuyogā, evaṃ ayampi kho bhikkhaveti yojanā veditabbā. ‘‘Assāsavasena upaṭṭhānaṃ satī’’ti vuttaṃ. Sā hi taṃ assāsaṃ, passāsaṃ vā ārammaṇaṃ katvā pubbabhāge, aparabhāge pana assāsapassāsapabhavanimittaṃ ārammaṇaṃ katvā upaṭṭhātīti ca tathā vuttā.

165.【『此亦如是，诸比库』，以此示何义？】对于那些心中认为『诸比库命终，乃因世尊教示业处修习之缘』者，此句驳斥彼等之错误执取。实则，那些比库之命终，纯粹是由于彼等往昔所造之业为缘；而此业处，对某些人而言，成为证得阿拉汉果之助缘；对某些人而言，成为证得不来果、一来果、入流果之助缘；对某些人而言，成为证得初禅那之助缘；对某些人而言，成为以镇伏断或刹那断，舍离对自身贪爱之助缘；对某些人而言，成为生于善趣之助缘。故我宣说不净之法，实有其义。然因阿难请求『善哉，尊者世尊，请示以另一法门』，故我宣示另一法门。应知此连结为：正如汝等先前修习所教示之不净业处，此『此亦如是，诸比库』亦然。【所谓『念以入息之方式现前』】，盖彼念以入息或出息为所缘，于前行阶段现前；于后行阶段，则以由入出息所生之相为所缘而现前，故如是说。

Asubhe pavattaṃ asubhanti vā pavattaṃ bhāvanākammaṃ asubhakammaṃ, tadeva aññassa punappunaṃ uppajjanakassa kāraṇaṭṭhena ṭhānattā asubhakammaṭṭhānaṃ, ārammaṇaṃ vā asubhakammassa padaṭṭhānaṭṭhena ṭhānanti asubhakammaṭṭhānanti idha asubhajjhānaṃ, teneva ‘‘oḷārikārammaṇattā’’ti vuttaṃ. Paṭivedhavasenāti vitakkādiaṅgapaṭilābhavasena. Ārammaṇasantatāyāti anukkamena santakālaṃ upādāya vuttakāyadarathappaṭipassaddhivasena nibbuto. Parikammaṃ vāti kasiṇaparikammaṃ kira nimittuppādapariyosānaṃ. Tadā hi nirassādattā asantaṃ, appaṇihitañca. Yathā upacāre nīvaraṇavigamena, aṅgapātubhāvena ca santatā hoti, na tathā idha, idaṃ pana ‘‘ādisamannāhārato’’ti vuttaṃ. Dutiyavikappe asecanakoti atittikaro, tena vuttaṃ ‘‘ojavanto’’ti. Cetasikasukhaṃ jhānakkhaṇepi atthi, evaṃ santepi ‘‘ubhopi jhānā vuṭṭhitasseva gahetabbā’’ti vuttaṃ. Samathena sakasantāne avikkhambhite. Itarathā pāpakānaṃ jhānena sahuppatti siyā. Khandhādīnaṃ lokuttarapādakattā nibbedhabhāgiyaṃ, visesena yassa nibbedhabhāgiyaṃ hoti, taṃ sandhāya vā. ‘‘Aniccānupassītiādicatukkavasena anupubbena ariyamaggavuḍḍhippatto samucchindati, sesānametaṃ natthī’’ti likhitaṃ.

【不净中生起者，称为『不净』】，或谓生起于不净中之修习业，即不净之业；此即为令另一个不断生起之因义上之住处，故称不净业处；或谓不净之业之近因义上之住处，即『处』——此处『不净业处』即指不净禅那，故说『因所缘粗重』。【依突破义】，即依获得寻等禅支之义。【依所缘相续】，即依次第，从宁静之时起，以先前所说之身热恼息灭为依据，而得寂灭。【遍作】者，据说遍之遍作，以相之生起为终结。彼时，因无味，故所缘不存在，亦无所愿求。如近行中，因盖之离去及禅支之显现而有相续，此处则不然；然此乃依『从最初之综合把握』而说。【第二选项中，『无厌足』】者，即令人不满足者，故说『有营养』。禅那刹那中亦有心之乐，然虽如此，仍说『两种禅那皆应于出定后方取』。【以止于自相续中未被镇伏时】，否则恶法或与禅那同时生起。【蕴等为出世间之基础，故属于顺决择分】；或就特别具有顺决择分者而言。【『随观无常』等以四组为依次，证得圣道之增长，截断，余者则无此』】，如是记载。

Tathābhāvapaṭisedhano cāti soḷasavatthukassa titthiyānaṃ natthitāya vuttaṃ. Sabbapaṭhamānaṃ pana catunnaṃ padānaṃ vasena lokiyajjhānameva tesaṃ atthi, tasmiṃ lokuttarapadaṭṭhānaṃ natthi eva. ‘‘Phalamuttamanti phale uttama’’nti vuttaṃ. Ututtayānukūlanti gimhe araññe, hemante rukkhamūle, vasantakāle suññāgāre gato. Semhadhātukassa araññaṃ, pittadhātukassa rukkhamūlaṃ, vātadhātukassa suññāgāraṃ anukūlaṃ. Mohacaritassa araññaṃ anukūlaṃ mahāaraññe cittaṃ na saṅkuṭati, dosacaritassa rukkhamūlaṃ, rāgacaritassa suññāgāraṃ. Ṭhānacaṅkamāni uddhaccapakkhikāni, sayanaṃ līnapakkhikaṃ, pallaṅkābhujanena nisajjāya daḷhabhāvaṃ, ujukāyaṃ paṇidhānena assāsapassāsānaṃ pavattanasukhaṃ ‘‘parimukhaṃ sati’’nti iminā ārammaṇapariggahūpāyaṃ dasseti. Kārīti karaṇasīlo . Etassa vibhaṅge ‘‘assasati passasatī’’ti avatvā ‘‘sato kārī’’ti vuttaṃ. Tasmā ‘‘assasati passasatī’’ti vutte ‘‘paṭhamacatukkaṃ eva labbhati, na sesānī’’ti ca ‘‘dīghaṃassāsavasenāti alopasamāsaṃ katvā’’iti ca ‘‘ekatthatāya avikkhepa’’nti ca ‘‘asambhogavasena pajānato’’ti ca ‘‘tena ñāṇenā’’ti ca ‘‘pajānatoti vuttañāṇenā’’ti ca ‘‘satokārīti satisampajaññāhikārī’’ti ca ‘‘paṭinissaggānupassino assāsāva paṭinissaggānupassiassāsā’’ti ca likhitaṃ. Uppaṭipāṭiyā āgatampi yujjateva, tena ṭhānena paṭisiddhaṃ. Tāluṃ āhacca nibbāyanato kira potako sampatijātova khipitasaddaṃ karoti, chandapāmojjavasena cha purimā tayoti nava. Ekenākārenāti assāsavasena vā passāsavasena vā evaṃ ānāpānassatiṃ bhāvayato kāye kāyānupassanāsatikammaṭṭhānabhāvanā sampajjati.

【『且是遮遣彼状态』者】，乃就外道不具十六事之义而说。而最先之四句，仅就世间禅那而言，其中不存在出世间之近因。【『最胜果』即『果中之最胜』】，如是说。【随顺三时】，即夏季入森林，冬季至树根下，春季前往空屋。痰界行者适合森林，胆汁界行者适合树根，风界行者适合空屋。痴行者适合森林——在广大森林中，心不蜷缩；嗔行者适合树根；贪行者适合空屋。经行与行走属于掉举一方，卧属于懈怠一方；以结跏趺坐之坚固，以身体端直之安置，入出息运行之舒适，【『念在面前』】以此显示把握所缘之方法。【『作者』】，即具有作为之习性者。在其分别中，不说『入息出息』，而说『具念而作』。因此，当说『入息出息』时，亦记载：『仅得初组四法，而非其余』；『以长入息义，作无省略之复合词』；『因一义性而无散乱』；『就无混杂地了知者』；『以彼智』；『所谓了知者，即以所说之智』；『所谓具念而作者，即以念与正知为主要者而作』；『随观舍离之入息，即随观舍离之入息』，如是记载。以逆次序而来者亦相符，由彼处加以遮遣。据说，小鸟一出生，因触及上颚而冷却，立即发出叫声；以欲与喜悦为缘，前六之三，共为九。【以一种方式】，即以入息或出息之方式，如此修习入出息念者，身随观念处业处之修习得以成就。

Kāyoti assāsapassāsā. Upaṭṭhānaṃ sati. Dīghanti sīghaṃ gataṃ assāsapassāsaṃ. Addhānasaṅkhāteti kālasaṅkhāte viya kālakoṭṭhāseti attho, dīghakāle vāti attho. Eko hi assāsamevūpalakkheti, eko passāsaṃ, eko ubhayaṃ, tasmā ‘‘vibhāgaṃ akatvā’’ti vā vuttaṃ, chandoti evaṃ assāsato, passāsato ca assādo uppajjati, tassa vasena kattukamyatāchando uppajjati. Tato pāmojjanti. Assāsapassāsānaṃ duviññeyyavisayattā cittaṃ vivattati, gaṇanaṃ pahāya phuṭṭhaṭṭhānameva manasi karontassa kevalaṃ upekkhāva saṇṭhāti. Cattāro vaṇṇāti ‘‘pattassa tayo vaṇṇā’’tiādīsu viya cattāro saṇṭhānāti attho.

【身】者，入出息也。【现前】者，念也。【长】者，迅速流逝之入息出息。【称为时程者】，义即如称为时段，义谓时间之片段，或义为长时间。有人只注意入息，有人只注意出息，有人两者皆注意，故或说『不作区分』。【欲】者，如是从入息、出息而生喜味，依此生起欲为之之欲求。由此生起喜悦。因入出息所缘难以了知之二重性，心得以转离；对于舍弃计数而仅作意触处者，唯平静安住。【四种色】，如『钵之三色』等所说，义即四种形状。

Tathābhūtassāti ānāpānassatiṃ bhāvayato. Saṃvaroti satisaṃvaro. Atha vā paṭhamena jhānena nīvaraṇānaṃ, dutiyena vitakkavicārānaṃ, tatiyena pītiyā, catutthena sukhadukkhānaṃ, ākāsānañcāyatanasamāpattiyā rūpasaññāya, paṭighasaññāya, nānattasaññāya vā pahānaṃ. ‘‘Sīlanti veramaṇi sīlaṃ, cetanā sīlaṃ, saṃvaro sīlaṃ, avītikkamo sīla’’nti (paṭi. ma. 1.39 thokaṃ visadisaṃ) vuttavidhināpettha attho daṭṭhabbo. ‘‘Atthato tathā tathā pavattadhammā upadhāraṇasamādhānasaṅkhātena sīlanaṭṭhena sīlanti vuccantī’’ti vuttaṃ. Tathā ‘‘ayaṃ imasmiṃ atthe adhippetā sikkhā’’ti etthāpi cetanāsīlameva, katthaci viratisīlampīti attho daṭṭhabbo. Aññathā paṇṇattivajjesupi sikkhāpadesu viratippasaṅgo ahosi , pātimokkhasaṃvarasaṃvuto viharatīti katvā tassāpi viratippasaṅgo. Tasmiṃ ārammaṇeti ānāpānārammaṇe. Tāya satiyāti tattha uppannasatiyā. ‘‘Tena manasikārenāti āvajjanenā’’ti likhitaṃ. Etena nānāvajjanappavattidīpanato nānājavanavārehipi sikkhati nāmāti dīpitaṃ hoti, yena pana manasikārena vā. Ñāṇuppādanādīsūti ettha ādisaddena yāva pariyosānaṃ veditabbaṃ. ‘‘Tatrāti tasmiṃ ānāpānārammaṇe. Evanti idāni vattabbanayenā’’ti likhitaṃ. Tatrāti tesaṃ assāsapassāsānaṃ vā. Tañhi ‘‘pubbe apariggahitakāle’’ti iminā suṭṭhu sameti. ‘‘Paṭhamavādo dīghabhāṇakānaṃ. Te hi ‘paṭhamajjhānaṃ labhitvā nānāsane nisīditvā dutiyatthāya vāyāmato upacāre vitakkavicāravasena oḷārikacittappavattikāle pavattaassāsapassāsavasena oḷārikā’ti vadanti. ‘Majjhimabhāṇakā jhānalābhissa samāpajjanakāle, ekāsanapaṭilābhe ca uparūpari cittappavattiyā santabhāvato paṭhamato dutiyassupacāre sukhumataṃ vadantī’’’ti likhitaṃ.

【于如此状态中】，即于修习入出息念者中。【防护】者，念防护也。或者，以初禅那断除盖，以第二禅那断除寻伺，以第三禅那断除喜，以第四禅那断除苦乐，以空无边处定断除色想、障碍想或种种想。【『戒』者，离戒是戒，思戒是戒，防护戒是戒，不违犯戒是戒』】，（《无碍解道》1.39，略有不同）依此所说之方式，于此处亦应见其义。【『就义而言，如此如此运行之法，依持承担安置之义，以防护义而称为戒』】，如是说。又如『此处所意欲之此学处』，于此亦应知义为思戒，有时亦为离戒。否则，即便于仅制定而无犯者之学处中，亦会有离之涉及；又以『以巴帝摩卡防护而住』之故，彼离之涉及亦会生起。【于彼所缘中】，即于入出息所缘中。【以彼念】，即以于彼处所生之念。【『以彼作意』即『以转向』】，如是记载。以此显示，因显示多次转向之生起，亦以多次速行之运行，而称为修学；而以某种作意。【『于生起智等中』之『等』字】，此处应知『等』字之义直至终结。【『于彼处』即『于彼入出息所缘中』；『如是』即『以今应说之方式』】，如是记载。【『于彼处』】，即于彼等入息出息中。此以【『于先前未把握之时』】而言，甚为相符。【『此为长诵者之初说。彼等说：「得初禅那后，坐于各自座位，为求第二而努力，于近行中以寻伺之方式粗重之心运行时，以运行之入出息，故属粗重」；中诵者说：「于禅那获得者入定时，及于获得单一座位时，以越来越上之心运行之寂静性，故于初之第二近行时较为细微」'】，如是记载。

Vipassanāyaṃ panāti catudhātuvavatthānamukhena abhiniviṭṭhassa ayaṃ kamo, aññassa cāti veditabbaṃ. Ettakaṃ rūpaṃ, na ito aññanti dassanaṃ sandhāya ‘‘sakalarūpapariggahe’’ti vuttaṃ. Rūpārūpapariggaheti ettha aniccatādilakkhaṇārammaṇikabhaṅgānupassanato pabhuti balavatī vipassanā. Pubbe vuttanayenāti sabbesaṃyeva pana matena apariggahitakāletiādinā. Sodhanā nāma vissajjanaṃ. Assāti ‘‘passambhayaṃ kāyasaṅkhāra’’nti padassa.

【然于观中】，应知此为以四界差别之门而深入者之次第，及另一者之次第。就见到『色唯此多，不超于此』而言，故说【『把握全部色』】。【于色非色之把握中】，以无常性等相为所缘之坏灭随观起始，观修变得有力。【依先前所说之方式】，即依一切人所持之见，依『于未把握之时』等。【净化】者，即澄清之义，乃就【『平息身行』】此句而言。

Purato namanā ānamanā. Tiriyaṃ namanā vinamanā. Suṭṭhu namanā sannamanā. Pacchā namanā paṇamanā. Jāṇuke gahetvā ṭhānaṃ viya iñjanāti ānamanādīnaṃ āvibhāvatthamuttanti veditabbaṃ. Yathārūpehi ānamanādi vā kampanādi vā hoti, tathārūpe passambhayanti sambandho. Iti kirāti iti ce. Evaṃ santeti santasukhumampi ce passambhati. Pabhāvanāti uppādanaṃ. Assāsapassāsānaṃ vūpasantattā ānāpānassatisamādhissa bhāvanā na hoti. Yasmā taṃ natthi, tasmā na samāpajjati, samāpattiyā abhāvena na vuṭṭhahanti. Iti kirāti evametaṃ tāva vacananti tadetaṃ . Saddova saddanimittaṃ, ‘‘sato assasati sato passasatī’’ti padāni patiṭṭhapetvā dvattiṃsapadāni cattāri catukkāni veditabbāni.

『向前弯曲』者，即前屈也。『横向弯曲』者，即侧屈也。『善加弯曲』者，即全屈也。『向后弯曲』者，即后屈也。应知『握持膝盖处如站立般摇动』一语，乃为显明前屈等之义而补充说明。凡有前屈等或摇动等之情形，于彼等情形中令其平息——此为句子的连接关系。『如是』者，即『若如此』之意。『如此平静』者，即便极细微者亦令其平息。『令生起』者，即令其产生。由于入出息已止息，入出息念定之修习便无从进行。由于彼（入出息念）不存在，故不入定；因无入定，故亦不从定而出。『如是』者，即『此语姑且如此说』之意——此义应如此理解。『声』即为『声相』；以『具念而入息、具念而出息』等语为基础，应知三十二个词句构成四个四组。

Appaṭipīḷananti tesaṃ kilesānaṃ anuppādanaṃ kiñcāpi cetiyaṅgaṇavattādīnipi atthato pātimokkhasaṃvarasīle saṅgahaṃ gacchanti ‘‘yassa siyā āpattī’’ti (mahāva. 134) vacanato. Tathāpi ‘‘na tāva, sāriputta, satthā sāvakānaṃ sikkhāpadaṃ paññapeti uddisati pātimokkhaṃ, yāva na idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavantī’’ti ettha anadhippetattā ‘‘ābhisamācārika’’nti vuttaṃ. ‘‘Yaṃ panettha āpattiṭṭhāniyaṃ na hoti, taṃ amissamevā’’ti vuttaṃ.

「不恼害」者,是那些烦恼的不生起。虽然塔庙庭院的行仪等,从意义上说也归摄于巴帝摩卡律仪戒中,因为有「若有犯者」这样的说法。然而,因为在「沙利子,只要某些漏处法尚未在僧团中出现,导师就不为声闻制定学处、诵说巴帝摩卡」这段话中并未意指它们,所以说「行仪」。又说「在此处,凡不是犯处的,那只是混合而已」。

Yathāvuttenāti yogānuyogakammassa padaṭṭhānattā. Sallahukavutti aṭṭhaparikkhāriko. Pañcasandhikaṃ kammaṭṭhānanti ettha jhānampi nimittampi tadatthajotikāpi pariyatti idha kammaṭṭhānaṃ nāma. Gamanāgamanasampannatādi senāsanaṃ. Saṃkiliṭṭhacīvaradhovanādayo khuddakapalibodhā. ‘‘Antarā patitaṃ nu kho’’ti vikampati.

「如所说」者,因为是瑜伽修习业的基础。轻安行者,是八资具者。「五支业处」,在此,禅那、相、以及阐明其义的教理,在此都名为业处。具足往来,是住所。洗涤污染的衣服等,是小障碍。「是否中途堕落了呢?」他如此疑虑。

Ajjhattaṃ vikkhepagatenāti niyakajjhatte vikkhepagatena. Sāraddhā asamāhitattā. Upanibandhanathambhamūlaṃ nāma nāsikaggaṃ, mukhanimittaṃ vā. Tatthevāti nāsikaggādinimitte. ‘‘Dolāphalakassa ekapasse eva ubho koṭiyo majjhañca passatī’’ti vadanti.

「内在散乱」者,是在自己的内在散乱。因为精进而不得定,所以精进过度。「系缚柱根」者,即鼻端,或口相。「就在那里」者,在鼻端等相上。他们说「如同秤杆的一边,同时看见两端和中间」。

Idha panāti kakacūpame. Desatoti phusanakaṭṭhānato. ‘‘Nimittaṃ paṭṭhapetabbanti nimitte sati paṭṭhapetabbā’’ti vuttaṃ. Garūhi bhāvetabbattā garukabhāvanaṃ. Ekacce āhūti ekacce jhāyino āhu.

「然而在此」者,在锯喻中。「触及」者,从接触的意义说。说「应安立相,即在有相时应安立」。因为应以重法修习,所以是重修习。「某些人说」者,某些禅修者说。

‘‘Saññānānatāyā’’ti vacanato ekaccehi vuttampi pamāṇameva, saṅgītito paṭṭhāya aṭṭhakathāya anāgatattā tathā vuttaṃ. ‘‘Mayhaṃ tārakarūpaṃ nu kho upaṭṭhātī’’tiādiparikappe asatipi dhātunānattena etāsaṃ dhātūnaṃ uppatti viya kevalaṃ bhāvayato tathā tathā upaṭṭhāti. ‘‘Na nimitta’nti vattuṃ na vaṭṭati sampajānamusāvādattā’’ti vuttaṃ. Kammaṭṭhānanti idha vuttapaṭibhāganimittameva.

因为有「由于想的差异」这样的说法,某些人所说的也只是量度而已,因为从结集开始注疏尚未到来,所以如此说。即使没有「我的星形是否现起了呢?」等思量,也只是由于界的差异,这些界的生起,对于纯粹修习者来说,就如此如此现起。说「不能说『不是相』,因为有正知妄语的过失」。「业处」者,在此是所说的似相。

Nimitte paṭibhāge. Nānākāranti ‘‘cattāro vaṇṇā vattantī’’ti vuttanānāvidhataṃ. Vibhāvayanti jānaṃ pakāsayaṃ. Assāsapassāseti tato sambhūte nimitte, assāsapassāse vā nānākāraṃ. Nimitte hi cittaṃ ṭhapentova nānākāratañca vibhāveti, assāsapassāse vā sakaṃ cittaṃ nibandhatīti vuccati. Tārakarūpādivaṇṇato. Kakkhaḷattādilakkhaṇato.

「在相的似相中」。「种种相」者,是说「四种色转起」所说的种种差别性。「分别」者,知而显示。「入息出息」者,从那里生起的相中,或入息出息的种种相。因为在相中安立心,同时分别种种相,或者说系缚自己的心于入息出息。从星形等色。从粗糙等特征。

Aṭṭhakathāsu paṭikkhittanti āsannabhavaṅgattāti kāraṇaṃ vatvā sīhaḷaṭṭhakathāsu paṭikkhittaṃ. Kasmā? Yasmā chaṭṭhe, sattame vā appanāya sati maggavīthiyaṃ phalassa okāso na hoti, tasmā. Idha hotūti ce? Na, lokiyappanāpi hi appanāvīthimhi lokuttarena samānagatikāvāti paṭiladdhajjhānopi bhikkhu diṭṭhadhammasukhavihāratthāya jhānaṃ samāpajjitvā sattāhaṃ nisīditukāmo catutthe, pañcame vā appetvā nisīdati, na chaṭṭhe, sattame vā. Tattha hi appanā. Tato paraṃ appanāya ādhārabhāvaṃ na gacchati. Āsannabhavaṅgattā catutthaṃ, pañcamaṃ vā gacchati thale ṭhitaghaṭo viya javanānamantare ṭhitattāti kira ācariyo.

「在诸注疏中被拒斥」者,说明「因接近有分」之理由后,在僧伽罗注疏中被拒斥。为何?因为若在第六或第七安止时,于道心路中果无机会,故。若此处有呢?不然,因为世间安止亦于安止心路中与出世间同行相,故已得禅那之比库为现法乐住之故入禅那而欲坐七日者,于第四或第五达到后而坐,不于第六或第七。于彼处有安止。其后不成为安止之所依。因接近有分,如置于陆地之瓶,于速行之间住立,第四或第五而去,老师如是说。

Puthuttārammaṇāni anāvajjitvā jhānaṅgāneva āvajjanaṃ āvajjanavasī nāma. Tato paraṃ catunnaṃ, pañcannaṃ vā paccavekkhaṇacittānaṃ uppajjanaṃ, taṃ paccavekkhaṇavasī nāma. Teneva ‘‘paccavekkhaṇavasī pana āvajjanavasiyā eva vuttā’’ti vuttaṃ. Samāpajjanavasī nāma yattakaṃ kālaṃ icchati tattakaṃ samāpajjanaṃ, taṃ pana icchitakālaparicchedaṃ patiṭṭhāpetuṃ samatthatāti. ‘‘Adhiṭṭhānavasiyā vuṭṭhānavasino ayaṃ nānattaṃ adhiṭṭhānānubhāvena javanaṃ javati, vuṭṭhānānubhāvena pana adhippetato adhikaṃ javatī’’tipi vadanti. Apica pathavīkasiṇādiārammaṇaṃ āvajjitvā javanañca javitvā puna āvajjitvā tato pañcamaṃ jhānaṃ cittaṃ hoti, ayaṃ kira ukkaṭṭhaparicchedo. Bhagavato pana āvajjanasamanantarameva jhānaṃ hotīti sabbaṃ anugaṇṭhipade vuttaṃ.

不作意种种所缘而唯作意禅支,名为作意自在。其后四或五省察心之生起,彼名为省察自在。以此故说『省察自在即于作意自在中所说』。入定自在者,名为随欲多少时间即入定,然而彼为能确立所欲时间之限定。『于决意自在与出定自在者,此差别为:以决意之力速行而速行,然以出定之力则超过所期望而速行』,亦如是说。又,作意地遍等所缘而速行后,再作意,其后第五禅那心生起,此据说为最高限定。然于世尊,作意之后即刻禅那生起,一切于《随顺论》中所说。

‘‘Vatthunti hadayavatthuṃ. Dvāranti cakkhādi. Ārammaṇanti rūpādī’’ti likhitaṃ. Yathāpariggahitarūpārammaṇaṃ vā viññāṇaṃ passati, aññathāpi passati. Kathaṃ? ‘‘Yathāpariggahitarūpavatthudvārārammaṇaṃ vā’’ti vuttaṃ. Yathāpariggahitarūpesu vatthudvārārammaṇāni yassa viññāṇassa, taṃ viññāṇaṃ yathāpariggahitarūpavatthudvārārammaṇaṃ tampi passati, ekassa vā ārammaṇasaddassa lopo daṭṭhabboti ca mama takko vicāretvāva gahetabbo.

「所依者,心所依。门者,眼等。所缘者,色等」,如是书写。识如所把握之色所缘而见,或异而见。如何?说为『如所把握之色所依门所缘』。于如所把握之色中,凡某识之所依门所缘,彼识如所把握之色所依门所缘,亦见彼,或一所缘词之省略应见,此我之推理应经审察而取。

Tato paraṃ tīsu catukkesu dve dve padāni ekamekaṃ katvā gaṇetabbaṃ. Samathena ārammaṇato vipassanāvasena asammohato pītipaṭisaṃvedanamettha veditabbaṃ. ‘‘Dukkhametaṃ ñāṇa’’ntiādīsu pana ‘‘ārammaṇato asammohato’’ti yaṃ vuttaṃ, idha tato vuttanayato uppaṭipāṭiyā vuttaṃ. Tattha hi yena mohena taṃ dukkhaṃ paṭicchannaṃ, na upaṭṭhāti, tassa vihatattā vā evaṃ pavatte ñāṇe yathāruci paccavekkhituṃ icchiticchitakāle samatthabhāvato vā dukkhādīsu tīsu asammohato ñāṇaṃ vuttaṃ. Nirodhe ārammaṇato taṃsampayuttā pītipaṭisaṃvedanā asammohato na sambhavati mohappahānābhāvā, paṭisambhidāpāḷivirodhato ca. Tattha ‘‘dīghaṃ assāsavasenā’’tiādi ārammaṇato dassetuṃ vuttaṃ. Tāya satiyā tena ñāṇena sā pīti paṭisaṃviditā hoti tadārammaṇassa paṭisaṃviditattāti ettha adhippāyo. ‘‘Āvajjato’’tiādi asammohato pītipaṭisaṃvedanaṃ dassetuṃ vuttaṃ. Aniccādivasena jānato, passato, paccavekkhato ca. Tadadhimuttatāvasena adhiṭṭhahato, adhimuccato, tathā vīriyādiṃ samādahato khaṇikasamādhinā.

其后于三四句中,应将二二句各作为一而计数。以止从所缘方面,以观从不愚痴方面,于此应知喜之遍受。然于『此苦之智』等中,所说『从所缘方面从不愚痴方面』,于此以倒转之方式从彼所说之方式而说。于彼处,以何痴彼苦被覆蔽而不现起,因彼之破除,或于如是进行之智中,因能随意省察于所欲所欲之时之能力,故于苦等三中从不愚痴方面说智。于灭从所缘方面,与彼相应之喜遍受从不愚痴方面不可能,因无痴之舍断,且因与《无碍解道》相违。于彼处『以长入息之方式』等,为示从所缘方面而说。以彼念以彼智,彼喜被遍受,因彼所缘之被遍受,此处为意趣。『从作意』等,为示从不愚痴方面之喜遍受而说。以无常等方式知、见、省察。以彼倾向性之方式决意、胜解,如是以刹那定策励精进等。

Abhiññeyyanti ñātapariññāya. Pariññeyyanti tīraṇapariññāya. Sabbañhi dukkhasaccaṃ abhiññeyyaṃ, pariññeyyañca. Tatra cāyaṃ pītīti likhitaṃ. Abhiññeyyantiādi maggakkhaṇaṃ sandhāyāhāti vuttaṃ. Maggena asammohasaṅkhātavipassanākiccanipphattito maggopi abhiññeyyādiārammaṇaṃ karonto viya vutto. Vipassanābhūmidassanatthanti samathe kāyikasukhābhāvā vuttaṃ. Dvīsu cittasaṅkhārapadesūti cittasaṅkhārapaṭisaṃvedī…pe… sikkhati passambhayaṃ cittasaṅkhārapaṭisaṃvedī…pe… sikkhatīti etesu. Modanādi sabbaṃ pītivevacanaṃ. Aniccānupassanādi kilese, tammūlake khandhābhisaṅkhāre. Evaṃ bhāvitoti na catukkapañcakajjhānanibbattanena bhāvito. Evaṃ sabbākāraparipuṇṇaṃ katvā bhāvito. Vipassanāmaggapaccavekkhaṇakālesupi pavattaassāsamukheneva sabbaṃ dassitaṃ upāyakusalena bhagavatā.

「应遍知」者,为知遍知。「应遍知」者,为度遍知。一切苦谛皆应遍知且应遍知。于彼处此喜,如是书写。「应遍知」等,说为关联道刹那。道以不愚痴所称之观作用之完成,道亦如作应遍知等所缘而说。为示观地,说为于止中无身乐。「于二心行句中」者,于『觉受心行……学』『令寂止心行……觉受……学』等中。欢喜等一切为喜之同义词。无常随观等,于烦恼及以彼为根之诸蕴行。「如是修习」者,非以四禅五禅之生起而修习。如是作一切行相圆满而修习。于观道省察时亦进行,世尊以方便善巧唯以入息之口而示一切。

§168

168.Kasmā idaṃ vuccati amhehīti adhippāyo.

「为何此由我等说」,为意趣。

Padabhājanīyavaṇṇanā词句解析注释

§172

172.Ussukkavacananti pākaṭasaddasaññā kira, samānakapadanti vuttaṃ hoti. ‘‘Sutvā bhuñjantī’’ti ettha viya sañcicca voropetukāmassa sañciccapadaṃ voropanapadassa ussukkaṃ, sañcetanā ca jīvitā voropanañca ekassevāti vuttaṃ hoti. Na kevalaṃ cetasikamatteneva hoti, payogopi icchitabbo evāti dassetuṃ vuttānīti kira upatissatthero. ‘‘Jānitvā sañjānitvā cecca abhivitaritvā’’ti vattabbe ‘‘jānanto…pe… vītikkamo’’ti voropanampi dassitaṃ, tasmā byañjane ādaraṃ akatvā attho dassito. Vītikkamasaṅkhātatthasiddhiyā hi purimacetanā atthasādhikā hoti. Sabbasukhumaattabhāvanti rūpaṃ sandhāya vuttaṃ, na arūpaṃ. Attasaṅkhātānañhi arūpānaṃ khandhavibhaṅge (vibha. 1 ādayo) viya idha oḷārikasukhumatā anadhippetā. Mātukucchisminti yebhuyyavacanaṃ, opapātikamanussepi pārājikameva, arūpakāye upakkamābhāvā taggahaṇaṃ kasmāti ce? Arūpakkhandhena saddhiṃ tasseva rūpakāyassa jīvitindriyasambhavato. Tena sajīvakova manussaviggahopi nāma hotīti siddhaṃ. Ettha mātukucchisminti manussamātuyā vā tiracchānamātuyā vā. Vuttañhi parivāre (pari. 480) –

「努力之语」者,据说是明显音义之同义词,即所谓「同义词」。如「听闻后食用」中,对于故意想要断命者,「努力」是故意词的省略词,「故意」与「断命」二者属于同一之义,如是所说。据说伍巴提萨长老说:为了显示不仅仅只是心所而已,也应当要有加行,故如是说。在应说「知道、了知、决意、超越」之处,说「知道……乃至……超越」,也显示了断命,因此不执着于文字,而显示了义理。因为由于超越所称之义的成就,前面的思才是义的成就者。「一切细微的自体性」者,是就色而说,非无色。因为称为自体的无色诸蕴,如蕴分别中所说的粗细性,在此不是所意图的。「在母胎中」者,是多数说,化生人也是巴拉基咖,若无色身则无加行,为何取彼?因为与无色蕴一起,彼色身有命根的存在。因此,即使是人形,也确实是有生命的,如是成立。此中「在母胎中」者,或在人母,或在畜生母。因为在篇集中说:「若杀女人母,若杀男人父,杀母杀父后,不因此触无间,此问由善巧者所思惟。」

‘‘Itthiṃ hane ca mātaraṃ, purisañca pitaraṃ hane;

「若杀女人母,若杀男人父,

Mātaraṃ pitaraṃ hantvā, na tenānantaraṃ phuse;

杀母杀父后,不因此触无间,

Pañhā mesā kusalehi cintitā’’ti.

此问由善巧者所思惟。」

Paṭhamanti paṭisandhicittameva. Ekabhavapariyāpannāya hi cittasantatiyā paṭisandhicittaṃ paṭhamacittaṃ nāma. Cuticittaṃ pacchimaṃ nāma. Aññathā anamatagge saṃsāre paṭhamacittaṃ nāma natthi vinā anantarasamanantaranatthivigatapaccayehi cittuppattiyā abhāvato. Bhāve vā navasattapātubhāvadosappasaṅgo. Ayaṃ sabbapaṭhamo manussaviggahoti kiñcāpi imaṃ jīvitā voropetuṃ na sakkā, taṃ ādiṃ katvā santatiyā yāva maraṇā uppajjanakamanussaviggahesu aparimāṇesu ‘‘sabbapaṭhamo’’ti dissati. Yadā pana yo manussaviggaho pubbāpariyavasena santatippatto hoti, tadā taṃ jīvitā voropetuṃ sakkā. Santatiṃ vikopento hi jīvitā voropeti nāma. Ettha ca nānattanaye adhippete sati ‘‘sabbapaṭhamo’’ti vacanaṃ yujjati, na pana ekattanaye santatiyā ekattā. Ekattanayo ca idhādhippeto ‘‘santatiṃ vikopetī’’ti vacanato, tasmā ‘‘sabbapaṭhamo’’ti vacanaṃ na yujjatīti ce? Na, santatipaccuppannabahuttā. Yasmā pana santati nāma anekesaṃ pubbāpariyuppatti vuccati, tasmā ‘‘ayaṃ sabbapaṭhamo’’ti vutto, evamettha dvepi nayā saṅgahaṃ gacchanti, aññathā ‘‘santatiṃ vikopetī’’ti idaṃ vacanaṃ na sijjhati. Kiñcāpi ettha ‘‘santatiṃ vikopetī’’ti vacanato santatipaccuppannameva adhippetaṃ, na addhāpaccuppannaṃ viya dissati, tathāpi yasmā santatipaccuppanne vikopite addhāpaccuppannaṃ vikopitameva hoti, addhāpaccuppanne pana vikopite santatipaccuppannaṃ vikopitaṃ hotīti ettha vattabbaṃ natthi. Tasmā aṭṭhakathāyaṃ ‘‘tadubhayampi voropetuṃ sakkā, tasmā tadeva sandhāya ‘santatiṃ vikopetī’ti idaṃ vuttanti veditabba’’nti āha. ‘‘Santatiṃ vikopetī’’ti vacanato pakatiyā āyupariyantaṃ patvā maraṇakasatte vītikkame sati anāpatti vītikkamapaccayā santatiyā akopitattā. Vītikkamapaccayā ce āyupariyantaṃ appatvā antarāva maraṇakasatte vītikkamapaccayā āpatti, kammabaddho cāti no takkoti ācariyo. ‘‘Maraṇavaṇṇaṃ vā saṃvaṇṇeyya, maraṇāya vā samādapeyya, ayampi pārājiko hoti asaṃvāso’’ti vacanato vā cetanākkhaṇe eva pārājikāpatti ekantākusalattā, dukkhavedanattā, kāyakammattā, vacīkammattā, kiriyattā cāti veditabbaṃ.

「最初」者,即结生心。因为在一有所摄的心相续中,结生心名为最初心。死心名为最后心。否则在无始轮回中,没有名为最初心者,因为离无间缘、等无间缘不存在的诸缘,心的生起不存在。或者在存在时,会有新有情出现的过失。虽然这个一切最初的人形不能断其命,但以此为始,相续中直至死亡生起的无量人形中,显现为「一切最初」。然而当某个人形以前后方式达到相续时,那时能断其命。因为破坏相续,即名为断命。此中若意图差别义,「一切最初」之语适合,但不适合一性义,因为相续是一性。若一性义在此是所意图的,因为「破坏相续」之语,因此「一切最初」之语不适合?不然,因为相续现在的多性。然而因为相续名为多个的前后生起,因此说「这个一切最初」,如是此中二义都得摄取,否则「破坏相续」此语不成立。虽然此中因为「破坏相续」之语,所意图的只是相续现在,不像时现在那样显现,然而因为相续现在被破坏时,时现在确实被破坏,但时现在被破坏时,相续现在被破坏,此中无应说之处。因此在注疏中说:「二者都能断,因此就此而说『破坏相续』,应如是知。」因为「破坏相续」之语,对于自然达到寿量边际的临死有情,在超越时无犯,因为由于超越之缘相续未被破坏。若由于超越之缘,未达寿量边际而在中间的临死有情,由于超越之缘有犯,业所系缚,不是推论,老师说。或者因为「或赞叹死之美,或劝导死,此也是巴拉基咖,不共住」之语,在思的刹那即有巴拉基咖罪,因为决定不善性、苦受性、身业性、语业性、作用性,应如是知。

Sattaṭṭhajavanavāramattanti sabhāgārammaṇavasena vuttaṃ, teneva ‘‘sabhāgasantativasenā’’tiādi vuttaṃ . Attano paṭipakkhena samannāgatattā samanantarassa paccayaṃ hontaṃ yathā pure viya ahutvā dubbalassa. Tanti jīvitindriyavikopanaṃ.

「七或八速行门量」者,是就同分所缘而说,因此说「以同分相续方式」等。因为具足自己的对治,作为等无间的缘,如前那样不存在,因为弱。「彼」者,命根的破坏。

Ītinti sattavidhavicchikādīni yuddhe ḍaṃsitvā māraṇatthaṃ vissajjenti. Pajjarakanti sarīraḍāhaṃ. Sūcikanti sūlaṃ. Visūcikanti sukkhamātisāraṃvasayaṃ. Pakkhandiyanti rattātisāraṃ. Dvattibyāmasatappamāṇe mahākāye nimminitvā ṭhitanāguddharaṇaṃ, kujjhitvā olokite paresaṃ kāye visamaraṇaṃ vā ḍāhuppādanaṃ vā payogo nāma.

「伊提」者,在战斗中被七种毒蛇等咬伤后,为令死亡而放任之。「巴迦拉咖」者,身体燃烧。「苏吉咖」者,刺痛。「维苏吉咖」者,依干性腹泻而来的疾病。「巴康帝亚」者,血性腹泻。「运用」者,化作二三由旬量的大身而住,拔出站立之龙,或以嗔怒心观视他人时,令他人身体中毒死亡,或生起燃烧,此即运用。

Kecīti mahāsaṅghikā. Ayaṃ itthī. Kulumbassāti gabbhassa. Kathaṃ sā itarassāti ce? Tassa duṭṭhena manasānupakkhite so ca gabbho sā ca iddhīti ubhayampi saheva nassati, ghaṭaggīnaṃ bhedanibbāyanaṃ viya ekakkhaṇe hoti. ‘‘Tesaṃ suttantikesu ocariyamānaṃ na sametī’’ti likhitaṃ, ‘‘tesaṃ mataṃ gahetvā ‘thāvarīnampi ayaṃ yujjatī’ti vutte tikavasena paṭisedhitabbanti apare’’ti vuttaṃ. Sāhatthikanissaggiyapayogesu sanniṭṭhāpakacetanāya sattamāya sahuppannakāyaviññattiyā sāhatthikatā veditabbā. Āṇattike pana sattahipi cetanāhi saha vacīviññattisambhavato sattasatta saddā ekato hutvā ekekakkharabhāvaṃ gantvā yattakehi akkharehi attano adhippāyaṃ viññāpeti, tadavasānakkharasamuṭṭhāpikāya sattamacetanāya sahajātavacīviññattiyā āṇattikatā veditabbā. Tathā vijjāmayapayoge. Kāyenāṇattiyaṃ pana sāhatthike vuttanayova. Thāvarapayoge yāvatā parassa maraṇaṃ hoti, tāvatā kammabaddho, āpatti ca. Tato paraṃ atisañcaraṇe kammabaddhātibahuttaṃ veditabbaṃ sati paraṃ maraṇe. Pārājikāpatti panettha ekā. Atthasādhakacetanā yasmā ettha ca dutiyapārājike ca labbhati, na aññattha, tasmā dvinnampi sādhāraṇā imā gāthāyo –

「某些人」者,大众部。此为女人。「胎儿的」者,胎儿之。「她如何对他」者,若问?以彼女之恶心观察时,彼胎儿与彼神通力二者同时俱灭,如瓶破火灭,于一刹那发生。「在彼等经典中流传者不相应」如是书写,「取彼等之见,说『此对不动者亦适用』,其他人说应以三种方式遮止」如是所说。在亲手尼萨耆亚的运用中,应以成就思的第七思俱生的身表知亲手性。然而在命令中,因与七思俱有语表生起,七个七音合为一,成为一一字,以若干字表达自己的意图,应以最后字所生起的第七思俱生的语表知命令性。如是在明咒运用中。然而在以身命令中,如亲手中所说之理。在不动物运用中,乃至他人死亡为止,业系缚,且有罪。从彼以后,在过度行走中,若有他人死亡,应知业系缚过多。然而此处巴拉基咖罪为一。因为成就事思在此处与第二巴拉基咖中得,不在其他处,故此等偈颂为二者共通——

‘‘Bhūtadhammaniyāmā ye, te dhammā niyatā matā;

「凡已生法决定者,彼等法被认为决定;

Bhāvidhammaniyāmā ye, teva aniyatā idha.

凡当生法决定者,彼等在此为不决定。

‘‘Bhūtadhammaniyāmānaṃ, ṭhitāva sā paccayaṭṭhiti;

「已生法决定者,彼缘之住立已住立;

Bhāvidhammaniyāmānaṃ, sāpekkhā paccayaṭṭhiti.

当生法决定者,缘之住立有所待。

‘‘Tenaññā hetuyā atthi, sāpi dhammaniyāmatā;

由另一原因而有彼，此亦属法之决定性；

Tassā phalaṃ aniyataṃ, phalāpekkhā niyāmatā.

彼之果报不固定，欲求果报乃决定性。

‘‘Evañhi sabbadhammānaṃ, ṭhitā dhammaniyāmatā;

如此于一切法中，法之决定性恒住立；

Laddhadhammaniyāmā yā, sātthasādhakacetanā.

已得法决定性者，乃成就义利之思。

‘‘Cetanāsiddhito pubbe, pacchā tassātthasiddhito;

于思之成就之前，其后由彼义利之成就；

Avisesena sabbāpi, chabbidhā atthasādhikā.

总体而言，所有六类皆有利于实现目的。

‘‘Āṇattiyaṃ yato sakkā, vibhāvetuṃ vibhāgato;

「因为从『命令』能够依分类而阐明;

Tasmā āṇattiyaṃyeva, vuttā sā atthasādhikā.

因此,说为『命令』,那是成就义利的。

‘‘Micchatte vāpi sammatte, niyatāniyatā matā;

「在邪性或正性中,被认为有决定与不决定;

Abhidhamme na sabbatthi, tattha sā niyatā siyā.

在阿毗达摩中并非一切处,在那里它可能是决定的。

‘‘Yā theyyacetanā sabbā, sahatthāṇattikāpi vā;

「凡一切盗心,无论是自手或命令的,

Abhidhammanayenāyaṃ, ekantaniyatā siyā.

依阿毗达摩的方法,这可能是完全决定的。」

‘‘Pāṇātipātaṃ nissāya, sahatthāṇattikādikā;

「依杀生,有自手与教令等;

Abhidhammavasenesā, paccekaṃ taṃ dukaṃ bhaje.

依阿毗达摩之方式,此各各成为二法。

‘‘Jīvitindriyupacchedo, cetanā ceti taṃ dvayaṃ;

「命根断绝与思,此为二法;

Na sāhatthikakammena, pagevāṇattikāsamaṃ.

非以自手之业,而与教令相等。

‘‘Jīvitindriyupacchedo, cetanā ceti taṃ dvayaṃ;

「命根断绝与思,此为二法;

Na sāhatthikakammena, pagevāṇattikāsamaṃ.

非以自手之业,而与教令相等。

‘‘Jīvitindriyupacchedakkhaṇe vadhakacetanā;

「在命根断绝之刹那,杀者之思;

Cirāṭhitāti ko dhammo, niyāmeti āpattikaṃ.

久住者,何法决定罪过?」

‘‘Jīvitindriyupacchedakkhaṇe ce vadhako siyā;

「若在命根断绝之刹那,杀者存在;

Mato sutto pabuddho vā, kusalo vadhako siyā.

无论死者、睡者或醒者,杀者皆为善巧。」

‘‘Kusalattikabhedo ca, vedanāttikabhedopi;

「善巧之三种分别,以及受之三种分别;

Siyā tathā gato siddho, sahatthā vadhakacetanā’’ti.

如是成就者,自手杀者之思。」

Yāni pana bījautukammadhammacittaniyāmāni pañca aṭṭhakathāya ānetvā nidassitāni, tesu ayamatthasādhakacetanā yogaṃ gacchatīti maññe ‘‘ayaṃ atthasādhakacetanāniyamo natthī’’ti cetanānaṃ micchattasammattaniyatānampi natthibhāvappasaṅgato. Bhajāpiyamānā yena, tena sabbepi yathāsambhavaṃ kammacittaniyāme bhajanti gacchantīti veditabbaṃ. Jīvite ādīnavo maraṇavaṇṇadassane na vibhattova, idha pana saṅkappapade atthato ‘‘maraṇasaññī maraṇacetano maraṇādhippāyo’’ti evaṃ avibhūtattā vibhatto, apākaṭattā, anoḷārikattā vā avibhāgā kāritā vā. Nayidaṃ vitakkassa nāmanti na vitakkasseva nāmaṃ, kintu saññācetanānampi nāmanti gahetabbaṃ. Kaṅkhāvitaraṇiyampi evameva vuttaṃ.

至于注疏中引来示现的种子、季节、业、法、心五种决定,其中此成事思与业、心决定相应,我认为。若谓「此成事思决定不存在」,则思之邪性正性决定亦不存在之过失随生。应知被分配者,依彼一切随其所应分入业、心决定而去。生命之过患于死随念观中并未分别,然于此思惟段中,义理上「死想者、死思者、死意向者」如是未分明故而分别,因不明显故,或因不粗显故而作不分别,或被作不分别。此非仅寻之名,非仅寻之名,应取为想与思之名也。疑度脱决定亦如是所说。

§174

174.Kāyatoti vuttattā ‘‘sattiñasū’’ti vattabbe vacanasiliṭṭhatthaṃ ‘‘ususattiādinā’’ti vuttaṃ. Anuddesike kammassārammaṇaṃ so vā hoti, añño vā. Ubhayehīti kiñcāpi paṭhamappahāro na sayameva sakkoti, dutiyaṃ labhitvā pana sakkonto jīvitavināsanahetu ahosi, tadatthameva hi vadhakena so dinno, dutiyo pana aññena cittena dinno, tena suṭṭhu vuttaṃ ‘‘paṭhamappahārenevā’’ti, ‘‘cetanā nāma dāruṇāti garuṃ vatthuṃ ārabbha pavattapubbabhāgacetanā pakatisabhāvavadhakacetanā, no dāruṇā hotī’’ti ācariyena likhitaṃ. ‘‘Pubbabhāgacetanā parivārā, vadhakacetanāva dāruṇā hotī’’ti vuttaṃ. Yathādhippāyanti ubhopi paṭivijjhati, sāhatthikopi saṅketattā na muccati kira.

「于身」已说故,为使言说流畅,应说「刀矛」处而说「筋刀等」。于不指定业中,彼或为所缘,或为他者。「以二者」,虽第一击本身不能,然得第二击后能者成为命终之因,正为彼义杀者给予彼,第二击则以他心给予,故善说「仅以第一击」。老师所写「思名为残酷,缘重事而起之前分思、本性杀者思,非残酷」。所说「前分思为眷属,唯杀者思为残酷」。「如意向」,二者皆触犯,亲手者因约定故不免脱。

Kiriyāviseso aṭṭhakathāsu anāgato. ‘‘Evaṃ vijjha, evaṃ pahara, evaṃ ghāhehī’ti pāḷiyā sametīti ācariyena gahito’’ti vadanti. Purato paharitvātiādi vatthuvisaṅketameva kira. Etaṃ gāme ṭhitanti puggalova niyamito. Yo pana liṅgavasena ‘‘dīghaṃ…pe… mārehī’’ti āṇāpeti aniyametvā. Yadi niyametvā vadati, ‘‘etaṃ dīgha’’nti vadeyyāti apare. Ācariyā pana ‘‘dīghanti vutte niyamitaṃ hoti, evaṃ aniyametvā vadati, na pana āṇāpako dīghādīsu aññataraṃ mārehīti adhippāyo’’ti vadanti kira. ‘‘Attho pana cittena ekaṃ sandhāyapi aniyametvā āṇāpetī’’ti likhitaṃ. ‘‘Itaro aññaṃ tādisaṃ māreti, āṇāpako muccatī’’ti vuttaṃ yathādhippāyaṃ na gatattā. ‘‘Evaṃ dīghādivasenāpi cittena aniyamitassevāti yuttaṃ viya dissatī’’ti aññatarasmiṃ gaṇṭhipade likhitaṃ, suṭṭhu vīmaṃsitvā sabbaṃ gahetabbaṃ, okāsassa niyamitattāti ettha okāsaniyamaṃ katvā niddisanto tasmiṃ okāse nisinnaṃ māretukāmova hoti, sayaṃ pana tadā tattha natthi. Tasmā okāsena saha attano jīvitindriyaṃ ārammaṇaṃ na hoti, tena attanā mārāpito paro eva mārāpito. Kathaṃ? Sayaṃ rasso ca tanuko ca hutvā pubbabhāge attānaṃ sandhāya āṇattikkhaṇe ‘‘dīghaṃ rassaṃ thūlaṃ balavantaṃ mārehī’’ti āṇāpentassa cittaṃ attani tassākārassa natthitāya aññassa tādisassa jīvitindriyaṃ ārammaṇaṃ katvā pavattati, tena mūlaṭṭhassa kammabaddho. Evaṃsampadamidanti daṭṭhabbaṃ.

行为差别于诸注疏中未来。「如是射、如是击、如是令取」,老师取为与经文相合,彼等如是说。「从前击」等,仅事相约定。「此住村中」,人被决定。然依相「杀长者……乃至……」命令而不决定。若决定而说,应说「此长者」,其他者。然诸老师说「说长者时成决定,如是不决定而说,然命令者之意向非杀长者等中某一者」。然所写「义理上心缘一者亦不决定而命令」。所说「他者杀他如是者,命令者免脱」,因未至如意向。于某结要段所写「如是以长者等相亦心不决定者,如是显现为合理」,应善思择而取一切。「处所之决定性」,于此作处所决定而指示,欲杀坐于彼处所者,然自己彼时不在彼处。故处所与自己之命根非所缘,故由自己令杀之他者被令杀。如何?自己矮且瘦,前分缘自己,命令时「杀长者、矮者、粗者、有力者」,命令者之心因彼相于自己不存在,缘他如是者之命根而转起,故根本者业系缚。应见如是具足此。

Dūtaparamparāniddese āṇāpeti, āpatti dukkaṭassa. Itarassa āroceti, āpatti dukkaṭassāti ācariyantevāsīnaṃ yathāsambhavaṃ ārocane, paṭiggaṇhane dukkaṭaṃ sandhāya vuttaṃ. Na vadhako paṭiggaṇhāti, tassa dukkaṭanti siddhaṃ hoti. Taṃ pana okāsābhāvato na vuttaṃ. Mūlaṭṭhena āpajjitabbāpattiyā hi tassa okāso aparicchinno, tenassa tasmiṃ okāse thullaccayaṃ vuttaṃ. Vadhako ce paṭiggaṇhāti, mūlaṭṭho ācariyo pubbe āpannadukkaṭena saha thullaccayampi āpajjati. Kasmā? Mahājano hi tena pāpe niyojitoti. Idaṃ pana dukkaṭathullaccayaṃ vadhako ce tamatthaṃ na sāveti āpajjati. Yadi sāveti, pārājikamevāpajjati. Kasmā? Atthasādhakacetanāya abhāvā. Anugaṇṭhipade pana ‘‘paṭiggaṇhati, taṃ dukkaṭaṃ hoti. Yadi evaṃ kasmā pāṭhe na vuttanti ce? Vadhako pana ‘sādhu karomī’ti paṭiggaṇhitvā taṃ na karoti. Evañhi niyame ‘mūlaṭṭhassa kiṃ nāma hoti, kimassa dukkaṭāpattī’ti sañjātakaṅkhānaṃ tadatthadīpanatthaṃ ‘mūlaṭṭhassa āpatti thullaccayassā’’’ti vuttaṃ. ‘‘Vadhako paṭiggaṇhāti āpatti dukkaṭassa, mūlaṭṭhassa ca āpatti thullaccayassā’’ti vuttaṃ na silissati, mūlaṭṭhena āpajjitabbāpattidassanādhikārattā vadhako paṭiggaṇhāti, āpatti dukkaṭassāti vuttaṃ.

使者辗转说中「命令,犯恶作罪。告他者,犯恶作罪」,老师与弟子随其所应告知、接受时,缘恶作而说。「杀者不接受,彼恶作」成就。然因处所不存在故未说。根本者应犯之罪,彼处所不限定,故彼于彼处所说土喇吒亚。若杀者接受,根本者老师与先前所犯恶作及土喇吒亚一起犯。为何?大众被彼用于恶事故。然此恶作、土喇吒亚,若杀者不告知彼义则犯。若告知,仅犯巴拉基咖。为何?成事思不存在故。然于随结要段「接受,彼成恶作。若如是,为何经文中未说?然杀者『善哉,我作』接受后不作彼。如是于决定中『根本者有何名,彼有恶作罪耶』,为示彼义于生疑者,故说『根本者犯土喇吒亚』」。所说「杀者接受,犯恶作罪,根本者亦犯土喇吒亚」不相合,因示根本者应犯之罪之权故,说「杀者接受,犯恶作罪」。

Visakkiyadūtapadaniddese ‘‘vattukāmatāya ca kicchenettha vatvā payojanaṃ natthīti bhagavatā na vutta’’nti vuttaṃ. Yaṃ pana ‘‘mūlaṭṭhasseva dukkaṭa’’nti aṭṭhakathāyaṃ vuttaṃ. Tatrāyaṃ vicāraṇā – ācariyena āṇattena buddharakkhitena tadatthe saṅgharakkhitasseva ārocite kiñcāpi yo ‘‘sādhū’’ti paṭiggaṇhāti, atha kho ācariyassevetaṃ dukkaṭaṃ visaṅketattā, na buddharakkhitassa, kasmā? Atthasādhakacetanāya āpannattā. Teneva ‘‘āṇāpakassa ca vadhakassa ca āpatti pārājikassā’’ti pāḷiyaṃ vuttaṃ, taṃ pana mūlaṭṭhena āpajjitabbadukkaṭaṃ ‘‘mūlaṭṭhassa anāpattī’’ti iminā aparicchinnokāsattā na vuttaṃ.

不同使者段说中所说「因欲说性及此处说之困难无利益故世尊未说」。然于注疏中所说「仅根本者恶作」。于此此思择:老师以命令,佛护以彼义仅告僧护,虽「善哉」接受者,然此仅老师之恶作,因不同约定故,非佛护,为何?成事思已犯故。正由此经中说「命令者与杀者犯巴拉基咖」,然根本者应犯之恶作,以「根本者无罪」此,因处所不限定故未说。

Avisaṅkete ‘‘mūlaṭṭhassa āpatti thullaccayassā’’ti vuttattā visaṅkete āpatti dukkaṭassāti siddhanti veditabbaṃ. ‘‘Vadhako paṭiggaṇhāti, āpatti dukkaṭassā’’ti idaṃ pana dukkaṭaṃ vadhakasseva. So hi paṭhamaṃ āṇāpakaṃ buddharakkhitaṃ pārājikāpattiṃ pāpetvā sayaṃ jīvitā voropetvā āpajjissatīti kiñcāpi pāḷiyaṃ ‘‘so taṃ jīvitā voropeti, āṇāpakassa ca vadhakassa ca āpatti pārājikassā’’ti na vuttaṃ, tathāpi taṃ atthato vuttameva, ‘‘yato pārājikaṃ paññatta’’nti pubbe vuttanayattā ca taṃ na vuttaṃ. ‘‘So taṃ jīvitā voropeti, āpatti sabbesaṃ pārājikassā’’ti hi pubbe vuttaṃ. Ettha pubbe ācariyantevāsikānaṃ vuttadukkaṭathullaccayāpattiyo paṭhamameva anāpannā pārājikāpattiyā āpannattā. Tathāpi vadhakassa pārājikāpattiyā tesaṃ pārājikabhāvo pākaṭo jātoti katvā ‘‘āpatti sabbesaṃ pārājikassā’’ti ekato vuttaṃ, na tathā ‘‘āṇāpakassa, vadhakassa ca āpatti pārājikassā’’ti ettha. Kasmā? Vadhakassa dukkaṭāpattiyā āpannattā. So hi paṭhamaṃ dukkaṭāpattiṃ āpajjitvā pacchā pārājikaṃ āpajjati. Yadi pana antevāsikā kevalaṃ ācariyassa garukatāya sāsanaṃ ārocenti sayaṃ amaraṇādhippāyā samānā pārājikena anāpatti. Akappiyasāsanaharaṇapaccayā dukkaṭāpatti hoti eva, imassatthassa sādhanatthaṃ dhammapadavatthūhi migaluddakassa bhariyāya sotāpannāya dhanuususūlādidānaṃ nidassanaṃ vadanti eke. Taṃ tittirajātakena (jā. 1.4.73 ādayo) sameti, tasmā suttañca aṭṭhakathañca anulometīti no takkoti ācariyo. Idha pana dūtaparamparāya ca ‘‘itthannāmassa pāvada, itthannāmo itthannāmaṃ pāvadatū’’ti ettha avisesetvā vuttattā vācāya vā ārocetu, hatthamuddāya vā, paṇṇena vā, dūtena vā ārocetu, visaṅketo natthi. Sace visesetvā mūlaṭṭho, antarādūto vā vadati, tadatikkame visaṅketoti veditabbaṃ.

应知不同约定中所说「根本者犯土喇吒亚」故,同约定中犯恶作罪成就。「杀者接受,犯恶作罪」,此恶作仅杀者。彼首先令命令者佛护犯巴拉基咖罪,自己从命夺后将犯,虽经中未说「彼从命夺,命令者与杀者犯巴拉基咖」,然彼义理上已说,因前说「从何处巴拉基咖制定」之理故彼未说。前已说「彼从命夺,一切犯巴拉基咖」。此处前老师与弟子所说恶作、土喇吒亚罪,最初未犯,因犯巴拉基咖罪故。然杀者之巴拉基咖罪,彼等之巴拉基咖性明显生故,作「一切犯巴拉基咖」一起说,非如是「命令者与杀者犯巴拉基咖」于此。为何?杀者之恶作罪已犯故。彼首先犯恶作罪后,后犯巴拉基咖。然若弟子仅因老师之尊重性告知教令,自己非死意向者,以巴拉基咖无罪。因持不如法教令之缘故恶作罪确实有,为成就此义,某些以法句因缘中猎鹿者之妻入流者弓筋箭等施之示现而说。彼与鹧鸪本生相合,故经与注疏相顺,非推论,老师。然于此使者辗转中「告某名者,某名告某名」,此处因不分别而说故,或以语告知,或以手印,或以叶,或以使者告知,无不同约定。若根本者或中间使者分别而说,于超越彼时不同约定,应知。

Idāni imasmiṃyeva adhikāradvaye anugaṇṭhipade vuttanayo vuccati – ‘‘vadhako paṭiggaṇhāti, āpatti dukkaṭassā’’ti vadhakasseva āpatti, na āṇāpakassa buddharakkhitassa. Yadi pana so vajjhamaraṇāmaraṇesu avassamaññataraṃ karoti, buddharakkhitassāṇattikkhaṇe eva pārājikadukkaṭesu aññataraṃ siyā. ‘‘Iti cittamano’’ti adhikārato ‘‘cittasaṅkappo’’ti etthāpi iti-saddo viya ‘‘vadhako paṭiggaṇhāti, mūlaṭṭhassa āpatti thullaccayassā’’ti adhikārato ‘‘mūlaṭṭhassa āpatti dukkaṭassā’’ti vuttameva hoti. Kasmā sarūpena na vuttanti ce? Tato cuttari nayadānatthaṃ. ‘‘Mūlaṭṭhassa āpatti dukkaṭassā’’ti hi vutte mūlaṭṭhasseva vasena niyamitattā ‘‘paṭiggaṇhantassa dukkaṭaṃ hotī’’ti na ñāyati. ‘‘Vadhako paṭiggaṇhāti, āpatti dukkaṭassā’’ti hi aniyametvā vutte sakkā ubhayesaṃ vasena dukkaṭe yojetuṃ. Tasmā eva hi aṭṭhakathācariyehi adhikāraṃ gahetvā ‘‘saṅgharakkhitena sampaṭicchite mūlaṭṭhasseva dukkaṭanti veditabba’’nti vuttaṃ. Paṭiggaṇhantassa neva anuññātaṃ, na paṭikkhittaṃ, kevalantu buddharakkhitassa aniyamitattā paṭikkhittaṃ, tassa pana pārājikadukkaṭesu aññataraṃ bhaveyyāti ayamattho dīpito, tasmā tampi suvuttaṃ. Yasmā ubhayesaṃ vasena yojetuṃ sakkā, tasmā ācariyehi ‘‘paṭiggaṇhantassevetaṃ dukkaṭa’’nti vuttaṃ. Tattha mūlaṭṭho neva anuññāto ‘‘mūlaṭṭhassā’’ti vacanābhāvato, na ca paṭikkhitto ‘‘paṭiggaṇhantassa āpatti dukkaṭassā’’ti pāḷiyā abhāvato, paṭiggaṇhanapaccayā vadhakassa dukkaṭaṃ siyāti nayaṃ dātuṃ ‘‘mūlaṭṭhassā’’ti pāḷiyaṃ avuttattā ‘‘taṃ paṭiggaṇhantassevetaṃ dukkaṭa’’nti yaṃ vuttaṃ, tampi suvuttaṃ. Tatra hi buddharakkhitassa paṭikkhittaṃ, vuttanayena pana tassa āpatti aniyatāti. Kasmā pana aṭṭhakathāyaṃ anuttānaṃ paṭiggaṇhanapaccayā vadhakassa dukkaṭaṃ avatvā mūlaṭṭhasseva vasena dukkaṭaṃ vuttanti ce? Aniṭṭhanivāraṇatthaṃ. ‘‘Saṅgharakkhitena sampaṭicchite paṭiggaṇhanapaccayā tassa dukkaṭa’’nti hi vutte anantaranayena sarūpena vuttattā idhāpi mūlaṭṭhassa thullaccayaṃ aṭṭhakathāyaṃ vuttameva hotīti āpajjati. Iti taṃ evaṃ āpannaṃ thullaccayaṃ uttānanti taṃ avatvā paṭiggaṇhantassa dukkaṭaṃ vuttaṃ. Anuttānattā aṭṭhakathāyanti imaṃ aniṭṭhaggahaṇaṃ nivāretuṃ ‘‘mūlaṭṭhassevetaṃ dukkaṭa’’nti vuttaṃ. Ācariyena hi vuttanayena paṭiggaṇhantassa dukkaṭampi uttānameva. Uttānañca kasmā amhākaṃ khantīti vuttanti ce? Paṭipattidīpanatthaṃ. ‘‘Piṭakattayādīsu appaṭihatabuddhiyopi ācariyā sarūpena pāḷiyaṃ aṭṭhakathāyañca avuttattā evarūpesu nāma ṭhānesu evaṃ paṭipajjanti, kimaṅgaṃ pana mādisoti suhadayā kulaputtā anāgate vuttanayamanatikkamitvā saṅkaradosaṃ vivajjetvā vaṇṇanāvelañca anatikkamma paṭipajjantī’’ti ca aparehi vuttaṃ. Ayaṃ pana aṭṭhakathāya vā avuttattā evarūpesu nāma pāṭho ācariyena pacchā nikkhittattā kesuci potthakesu na dissatīti katvā sabbaṃ likhissāma. Evaṃ sante paṭiggahaṇe āpattiyeva na siyā, sañcarittapaṭiggahaṇamaraṇābhinandanesupi ca āpatti hoti, māraṇapaṭiggahaṇe kathaṃ na siyā, tasmā paṭiggaṇhantassevetaṃ dukkaṭaṃ, tenevettha ‘‘mūlaṭṭhassā’’ti na vuttaṃ. Purimanayepi cetaṃ paṭiggaṇhantassa veditabbameva, okāsābhāvena pana na vuttaṃ. Tasmā yo yo paṭiggaṇhāti, tassa tassa tappaccayā āpattiyevāti ayamettha amhākaṃ khanti. Yathā cettha, evaṃ adinnādānepīti.

现在，在同一这两个段落中，说明了附注词句中所陈述的规则：『行刑者受领，犯恶作罪』——犯罪者仅为行刑者，而非下令者佛护。然而，若他对于『应死』与『不应死』二者必然择其一而行，则在佛护发出命令之时，便已犯了巴拉基咖或恶作二者之一。从『如是意念』这一段落至『意思惟』，此处的『如是』一词，犹如『行刑者受领，本处者犯土喇吒亚』这一段落中，说的正是『本处者犯恶作』。若有人问：为何不以相同的表述方式来说？那是为了超出此处而给出进一步的规则。因为若只说『本处者犯恶作』，由于限定于本处者，则无从知晓『受领者犯恶作』。而若不加限定地说『行刑者受领，犯恶作罪』，便能就两者分别适用恶作。正因如此，注疏老师们援引段落，说道：『应知：当桑喀拉克希达受领时，仅本处者犯恶作。』受领者既非获准，亦非被禁止；然而单就佛护而言，由于未加限定故被禁止；而关于他，则或犯巴拉基咖或恶作二者之一——揭示的正是这一义理，因此那番表述也是善说。由于能就两者加以适用，老师们便说『此恶作唯属受领者』。其中，本处者既未获准——因为文中没有『本处者』的表述，也未被禁止——因为律文中没有『受领者犯恶作』之句。为了给出『因受领之缘，行刑者或犯恶作』这一规则，由于律文未说『本处者』，故所说『此恶作唯属受领者』，亦是善说。在那里，佛护受到了禁止，然而依所述规则，他的犯罪是不定的。若有人问：注疏中为何不明说『因受领之缘，行刑者犯恶作』，而是就本处者说恶作？那是为了避免不合意的理解。因为若说『当桑喀拉克希达受领时，因受领之缘，他犯恶作』，由于紧接着以相同方式叙述，便会导致此处注疏中所说本处者的土喇吒亚也成立——从而引发这一不合意的结论。为了避免这种误解，便没有说那种已然成立的土喇吒亚是明显的，而是改说受领者犯恶作。这不合意的理解起于『注疏中此处不明显』，为了遮止这一错误把握，便说『此恶作唯属本处者』。因为依老师所述规则，受领者犯恶作本也是明显的。若有人问：既然明显，为何我们仍持此见？那是为了显示修行实践的方式。其他人也曾说：『即便是在三藏等方面智慧无碍的老师们，由于律文与注疏中以相同方式均未作出表述，便在这类情形中如此处置，遑论像我们这样的人呢？善心的善家之子们在未来应不违背所述规则、远离混淆之过、不逾越注释的范围而如法修行。』然而，此处由于注疏未曾提及，这类文句由老师事后补入，故有些写本中不见其踪，因此我们将悉数抄录。既如此，受领时本应无犯，然而在居间传递受领与赞叹死亡等情形中亦有犯罪，那么在受领杀令时怎会无犯？因此，此恶作唯属受领者，也正因此，此处未说『本处者』。在前述规则中，此亦应理解为属于受领者，只因没有适当场合而未加明说。因此，无论是谁受领，皆因此缘而有犯罪——这便是我们在此处的见解。此处如何，不与取中亦如是。

§175

175.Araho rahosaññīniddesādīsu kiñcāpi pāḷiyaṃ, aṭṭhakathāyañca dukkaṭameva vuttaṃ, tathāpi tattha paramparāya sutvā maratūti adhippāyena ullapantassa uddese sati uddiṭṭhassa maraṇena āpatti pārājikassa, asati yassa kassaci maraṇena āpatti pārājikassa. ‘‘Itthannāmo sutvā me vajjhassa ārocetū’’ti uddisitvā ullapantassa visaṅketatā dūtaparamparāya vuttattā veditabbā. Sace ‘‘yo koci sutvā vadatū’’ti ullapati, vajjho sayameva sutvā marati, visaṅketattā na pārājikaṃ. Yo koci sutvā vadati, so ce marati, pārājikaṃ. ‘‘Yo koci mama vacanaṃ sutvā taṃ māretū’’ti ullapati, yo koci sutvā māreti, pārājikaṃ, sayameva sutvā māreti, visaṅketattā na pārājikanti evaṃ yathāsambhavo veditabbo.

第一百七十五节。在显示『适合之处，独自明知』等情况下，虽然律文与注疏中只说了恶作，但在那里，若有列举对象，当列举所指之人因听闻而死，则犯巴拉基咖；若无列举对象，当任何人因听闻而死，则犯巴拉基咖。『名叫某某者，听闻我的话后，当向应死者通报』——应知，以这种方式指定对象并加以怂恿者，其模糊性在于通过使者辗转传达。若怂恿道：『无论谁听到了，就去说吧』，而应死者自己听到后死去，则因模糊性而不犯巴拉基咖；若任何人听到后去说，而那人死去，则犯巴拉基咖。若怂恿道：『无论谁听到我的话，就去杀那人』，则无论谁听到后去杀，犯巴拉基咖；若应死者自己听到后自杀，则因模糊性而不犯巴拉基咖——应如此依实际情况加以理解。

§176

176.Mūlaṃ datvā muccatīti ettha bhinditvā, bhañjitvā, cavitvā, cuṇṇetvā, aggimhi pakkhipitvā vā pageva muccatīti atthato vuttameva hoti. Yesaṃ hatthato mūlaṃ gahitanti yesaṃ ñātakaparivāritānaṃ hatthato mūlaṃ tena bhikkhunā gahitaṃ, potthakasāmikahatthato pubbe dinnamūlaṃ puna gahetvā tesaññeva ñātakādīnaṃ datvā muccati, evaṃ potthakasāmikasseva santakaṃ jātaṃ hoti. Anugaṇṭhipade pana ‘‘sacepi so vippaṭisārī hutvā sīghaṃ tesaṃ mūlaṃ datvā muccatī’’ti vuttaṃ, taṃ yena dhanena potthako kīto, tañca dhanaṃ sandhāya vuttaṃ. Kasmā? Potthakasāmikahatthato dhane gahite potthake adinnepi muccanato. Sace aññaṃ dhanaṃ sandhāya vuttaṃ, na yuttaṃ potthakassa attaniyabhāvato amocitattā. Sace potthakaṃ sāmikānaṃ datvā mūlaṃ na gaṇhāti, na muccati attaniyabhāvato amocitattā. Sace potthakaṃ mūlaṭṭhena diyyamānaṃ ‘‘taveva hotū’’ti appeti, muccati attaniyabhāvato mocitattā. Etthāyaṃ vicāraṇā – yathā cetiyaṃ vā paṭimaṃ pokkharaṇiṃ setuṃ vā kiṇitvā gahitampi kārakassevetaṃ puññaṃ, na kiṇitvā gahitassa, tathā pāpampi yena potthako likhito, tasseva yujjati, na itarassāti ce? Na, ‘‘satthahārakaṃ vāssa pariyeseyyā’’ti vacanato. Parena hi katasatthaṃ labhitvā upanikkhipantassa pārājikanti siddhaṃ. Evaṃ parena likhitampi potthakaṃ labhitvā yathā vajjho taṃ passitvā marati, tathā upanikkhipeyya pārājikanti siddhaṃ hotīti. Cetiyādīti etamanidassanaṃ karaṇapaccayaṃ hi taṃ kammaṃ idaṃmaraṇapaccayanti evaṃ ācariyena vicāritaṃ. Mama pana cetiyādinidassaneneva sopi attho sādhetabbo viya paṭibhāti.

第一百七十六节。『交还本金便得解脱』——此处通过打碎、折断、毁损、粉碎，或投入火中等方式，更加能够解脱，从意义上说已然如此。『从持有者手中取回本金』——从那些被亲属围绕者的手中，由该比库取回本金；先前从书册主人手中给出的本金，再度取回，交还给他们这些亲属等人，便得解脱，如此则书册便归属于书册主人所有。而在附注词句中说道：『若他悔恨，迅速将本金交还给他们便得解脱』，那是指购买书册所用之财物而言。为何如此？因为从书册主人手中取得财物后，即便书册未交还也能解脱。若指的是其他财物，那就不合理了，因为书册尚未从书册主人名下解除。若将书册还给主人却不收回本金，则不得解脱，因为书册尚未从其名下解除。若书册以本金名义奉还时，主人说『就归你吧』而接受，则得解脱，因为书册已从其名下解除。此处有一考察——就如购买并持有支提、圣像、莲池或桥梁等，功德归属于建造者而非购买持有者；同样，罪过也应归于书写该书册者，而非他人——若有人如此主张，则答：非也，因为经文说『或当为他寻觅刺客』。他人制作刀具后，取来交付给某人，该人将其藏置，则犯巴拉基咖——此已成立。同理，他人书写的书册，取来而以令应死者见之便死亡的方式藏置，则犯巴拉基咖——此亦成立。关于支提等的比喻，老师考量的是：那业以该行为为缘，此死亡以此为缘。就我而言，以支提等比喻似乎也能成立那一义理。

Tattakā pāṇātipātāti ‘‘ekāpi cetanā kiccavasena ‘tattakā’ti vuttā satipaṭṭhānasammappadhānānaṃ catukkatā viyā’’ti likhitaṃ. Pamāṇe ṭhapetvāti attanā adhippetappamāṇe. ‘‘Kataṃ mayā evarūpe āvāṭe khaṇite tasmiṃ patitvā maratū’’ti adhippāyena vadhako āvāṭappamāṇaṃ niyametvā sace khaṇi, taṃ sandhāya vuttaṃ ‘‘imasmiṃ āvāṭe’’ti. Idāni khaṇitabbaṃ sandhāya ettakappamāṇassa aniyamitattā ‘‘ekasmimpi kudālappahāre’’tiādi vuttaṃ, suttantikattherehi kiñcāpi upaṭhataṃ, tathāpi sanniṭṭhāpakacetanā ubhayattha atthevāti ācariyā. Bahūnaṃ maraṇe ārammaṇaniyame kathanti ce? Vajjhesu ekassa jīvitindriye ālambite sabbesamālambitameva hoti. Ekassa maraṇepi na tassa sakalaṃ jīvitaṃ sakkā ālambituṃ na uppajjamānaṃ, uppannaṃ, nirujjhamānaṃ, atthitāyapāṇātipātacetanāva paccuppannārammaṇā, purejātārammaṇā ca hoti, tasmā tampi yujjati. Pacchimakoṭiyā ekacittakkhaṇe purejātaṃ hutvā ṭhitaṃ taṃ jīvitamālambaṇaṃ katvā sattamajavanapariyāpannacetanāya opakkame kate atthato tassa sattassa sabbaṃ jīvitindriyamālambitaṃ, voropitañca hoti, ito panaññathā na sakkā; evameva pubbabhāge ‘‘bahūpisatte māremī’’ti cintetvā sanniṭṭhānakāle visapakkhipanādīsu ekaṃ payogaṃ sādhayamānā vuttappakāracetanā tesu ekassa vuttappakāraṃ jīvitindriyaṃ ālambaṇaṃ katvā uppajjati, evaṃ uppannāya panekāya sabbepi te māritā honti tāya eva sabbesaṃ maraṇasiddhito, aññathā na sakkā voropetuṃ, ālambituṃ vā. Tattha ekāya cetanāya bahūnaṃ maraṇe akusalarāsi kathanti ce? Visuṃ visuṃ maraṇe pavattacetanānaṃ kiccakaraṇato. Kathaṃ? Tā pana sabbā upapajjavedanīyāva honti, tasmā tāsu yāya kāyaci dinnāya paṭisandhiyā itarā sabbāpi ‘‘tato balavatarakusalapaṭibāhitā ahosikamma’’ntiādikoṭṭhāsaṃ bhajanti, punapi vipākaṃ janituṃ na sakkonti. Aparāpariyavedanīyāpi viya taṃ paṭibāhitvā kusalacetanā paṭisandhiṃ deti, tathā ayampi cetanā anantarabhave eva paṭisandhidānādivasena tāsaṃ kiccalesakaraṇato ekāpi samānā ‘‘rāsī’’ti vuttā. Tāya pana dinnāya paṭisandhiyā atitikkho vipāko hoti. Ayamettha visesotiādi anugaṇṭhipade papañcitaṃ.

『如是多少个杀生行为』——注疏写道：『即便一个思心所，以其所作功用而言，被称为如此之多，正如念处与正勤各四种一样。』『将量确定下来』——确定自己所意图的数量。『以此意图掘坑：坑挖好后，愿他落入坑中而死』——行刑者确定坑的大小后，若以此意图掘坑，便是针对该坑所说的『在此坑中』。此后，就将要掘的坑而言，由于其大小尚未确定，故说『即便一锄』等，虽经上座者们有所陈述，但老师们认为，两种情况中均存在决意之思。若有人问：就多人死亡时目标的确定该如何说？答：在众应死者中，当某一人的命根被缘取时，所有人的命根均已被缘取。即便一人死亡，也无法缘取其全部生命——正在生起者、已生起者、正在灭去者、以存在性为特征的杀生思心所，以现在为所缘，也以前生为所缘，因此这也是合理的。在最后刹那的一心之间，那命根以前生状态住立，被作为所缘，由属于第七速行的思心所以加害为缘，该有情的全部命根从意义上已被缘取，也已被断除，除此之外别无他途；同样，在前阶段时，因思惟『我要杀死众多有情』而决意之时，在投毒等单一行为中，为成就这样的思心所之际，针对其中一人，以上述方式的命根为所缘而生起；如此生起一个思心所，所有那些人均因此而被杀死，因为仅凭这一个思心所便完成了对所有人的死亡，否则既无法断命，也无法缘取。若有人问：以一个思心所杀死众多人，不善业聚该如何说？答：由于分别完成各人死亡的那些思心所各自发挥其功用。如何说呢？那所有思心所均属于来生受报业，因此，其中任何一个给予投生之果后，其余所有思心所都归入『被更强力的善业所排斥而成为无效业』等类别，不能再次产生果报。如同来后世受业被善思心所排斥后，善思心所给予投生之果；同样，这思心所由于在紧接着的下一生以给予投生之果等方式对那些思心所发挥了一点功用，即便是一个，也被称为『一聚』。由那一个所给予的投生之果，其果报极为剧烈。此处的特殊性等等，在附注词句中有所详述。

Amaritukāmā vāti adhippāyattā opapātikamaraṇepi āpatti. ‘‘‘Nibbattitvā’ti vuttattā patanaṃ na dissatīti ce? Opapātikattaṃ, patanañca ekamevā’’ti likhitaṃ. Atha vā ‘‘sabbathāpi anuddissevā’’ti vacanato ettha maratūti adhippāyasambhavato ‘‘uttarituṃ asakkonto marati pārājikamevā’’ti suvuttaṃ. Sace ‘‘patitvā maratū’’ti niyametvā khaṇito hoti, opapātikamanusso ca nibbattitvā ṭhitaniyameneva ‘‘uttarituṃ na sakkā’’ti cintetvā maratīti pārājikacchāyā na dissati, tena vuttaṃ ‘‘uttarituṃ asakkonto’’ti. So hi uttarituṃ asakkonto punappunaṃ patitvā marati, tena pātopi tassa siddho hotīti adhippāyo. Tattha siyā – yo pana ‘‘uttarituṃ asakkonto maratī’’ti vutto, so opātakhaṇanakkhaṇe arūpaloke jīvati. Vadhakacetanā ca ‘‘aniyato dhammo micchattaniyatassa dhammassa ārammaṇapaccayena paccayo, rūpajīvitindriyaṃ mātughātikammassa pitughātikammassa arahantaghātikammassa ruhiruppādakammassa ārammaṇapaccayena paccayo’’ti (paṭṭhā. 2.15.38 micchattaniyatattika) vacanato rūpajīvitindriyārammaṇaṃ hoti, na ca taṃ arūpāvacarasattassatthi, na ca sā cetanā ‘‘aniyato dhammo micchattaniyatassa dhammassa purejātapaccayena paccayo, ārammaṇapurejātaṃ vatthupurejātaṃ ārammaṇapurejātaṃ. Rūpajīvitindriyaṃ mātughātikammassa purejātapaccayena paccayo’’ti (paṭṭhā. 2.15.48 micchattaniyatattika) vacanato anāgatārammaṇā hoti. Añño idha patitvā maraṇakasatto natthi, evaṃ sante vadhakacetanāya kiṃ ārammaṇanti ce? Yassa kassaci idha jīvanakasattassa paccuppannaṃ jīvitindriyaṃ ārammaṇaṃ. Kiñcāpi so na marati, atha kho pāṇātipāto hoti eva. Yathā kiṃ ‘‘yathākkamena ṭhite satta jane ekena kaṇḍena vijjhitvā māremī’’ti pubbabhāge cintetvā sanniṭṭhānakāle tesu ekassa jīvitamārammaṇaṃ katvā kaṇḍaṃ vissajjeti, kaṇḍo taṃ virajjhitvā itare cha jane māreti, evaṃ santepi ayaṃ pāṇātipātī eva hoti, evamidhāpi ‘‘yo kocī’’ti vikappentassa vadhakacetanā yassa kassaci jīvitārammaṇaṃ katvā pavattati, tasmiṃ amatepi itarassa vasena pāṇātipātī. Sace arahā hutvā parinibbāyati, arahantaghātakova hoti. Esa nayo sabbattha evarūpesu. Ayameva hettha ācariyaparamparāgatā yutti vinicchayakathāti vuttaṃ.

『或者不想死』——由于属于意图，即便是化生死亡也有犯罪。若有人说：『因说了「化生」，故不见有下落』，注疏写道：『化生之性与下落乃是同一件事。』又或者，依据『无论如何均唯针对未指定者』之说，此处有可能产生『愿他死去』的意图，故说『无法攀爬而死，则犯巴拉基咖』，此乃善说。若以『愿他落下而死』加以限定后掘坑，而化生之人以『就在那里站立』的定式规则思惟『无法攀出』后死去，则见不出巴拉基咖之相，因此说『无法攀爬而出者』。他因无法攀出而反复下落死去，由此其下落之事也随之成立——这便是其中的意图。此处或有疑问：所说『无法攀爬而出者死去』，他在掘坑的那一刻，活在无色界中。行刑者的思心所以色命根为所缘，依据《发趣论》『邪定聚之不定法，以所缘缘为缘，缘邪定聚之法；色命根，以所缘缘为缘，缘弑母业、弑父业、害阿拉汉业、出佛身血业』的说法，其所缘为色命根；然而无色界有情并无色命根，那思心所又依据《发趣论》『不定法，以前生缘缘邪定聚之法；以所缘前生、依处前生、所缘前生。色命根，以前生缘缘弑母业』的说法，是以未来为所缘的。此处再无其他落入坑中死亡的缠绕之有情，既如此，行刑者的思心所以何为所缘？答：以此处某个活着的有情的现在命根为所缘。虽然那人并不死去，但杀生之事仍然成立。这就如：预先思惟『我要用一支箭射穿依次站立的七个人将他们杀死』，在决意之时，以其中一人的命根为所缘而射出箭，箭没中那人，却杀死了其余六人——即便如此，此人仍是杀生者；同样，在此处，以『无论谁』而分散设想的行刑者的思心所，以任何人的命根为所缘而生起，即便那人未死，但因另一人，此人仍是杀生者。若那人成为阿拉汉后般涅槃，则成为杀害阿拉汉者。这一规则适用于所有此类情形。这里正是老师传承下来的正理与判决之说。

Patanarūpaṃ pamāṇanti ettha yathā mātuyā patitvā parivattaliṅgāya matāya so mātughātako hoti, na kevalaṃ purisaghātako, tasmā patanasseva vasena āpatti. Kasmā? Patanarūpamaraṇarūpānaṃ ekasantānattā, tadeva hissa jīvitindriyaṃ, tassa hi parivattanaṃ natthi, itthipurisindriyāneva pavattiyaṃ nirujjhanuppajjanakāni, itthipurisoti ca tattha vohāramattameva, tasmā mātughātakova, na purisaghātakoti, yathā tassa patanarūpavasenāpatti, tathā idhāpi patanarūpavasena thullaccayaṃ ekasantānattāti ayaṃ paṭhamatheravāde yutti. Dutiye kiñcāpi peto patito, yakkho ca, atha kho ahetukapaṭisandhikattā akusalavipākassa ‘‘vāmena sūkaro hotī’’ti (dī. ni. aṭṭha. 2.296; mahāni. aṭṭha. 166) ettha vuttayakkhānaṃ paṭisandhi viya sabbarūpānaṃ sādhāraṇattā, amanussajātikattā ca tiracchānarūpena mate maraṇarūpavasena pācittiyaṃ, vatthuvasena lahukāpattiyā parivattanā hoti eva tatthajātakarukkhādichedanapācittiyaparivattanaṃ viya. Ayameva yuttataro, tasmā pacchā vutto. Pārājikassa pana manussajātiko yathā tathā vā patitvā yathā tathā vā maratu, pārājikameva garukattā. Garukāpattiyā hi viparivattanā natthīti vuttaṃ.

『坠落之色为量』者，此处之义如下：如一母亲倒地后，其性相转变而死，则该人成为弑母者，不仅仅是杀人者；因此，罪犯乃依坠落本身而成立。何故？因为坠落之色与死亡之色同属一续流，彼命根即是此，其并无转变，唯女根与男根于生命流中方有灭旧生新之事；而所谓「女人」「男人」，于彼处不过是世俗称谓而已。因此，乃成弑母，而非杀人。如其依坠落之色而成罪，此处亦同，依坠落之色成土喇吒亚，以同一续流故——此乃第一位长老观点中的理路。第二位长老观点中：虽然亡灵已坠落，亚卡亦然，然而，由于彼等是无因结生者，属不善果报，正如『左边是猪』（长部注疏2.296；大义释注疏166）此处所说亚卡之结生，与一切色同为共通，且以非人类种故，依畜生之色而死时，依死亡之色成巴吉帝亚；依所依事[对象]而言，轻罪得以转换，正如彼处所生之树木等砍伐之巴吉帝亚的转换。此说更为合理，故后陈之。然而，巴拉基咖之罪：无论人类种者以何种方式倒地、以何种方式死去，因其为重罪，皆成巴拉基咖。盖重罪无转换之说，已有明示。

Thullaccayaṃ tiracchāne, mate bhedassa kāraṇaṃ;

土喇吒亚于畜生,死亡是破僧之因;

Sarūpamaraṇaṃ tisso, phusso maññeti aññathā.

以自身形态死亡三种,触者以为是他。

Gaṇṭhipade pana ‘‘dutiyavāde puthujjanassa patitvā arahattaṃ patvā marantassa vasena vutto’’ti likhitaṃ. ‘‘Tiracchāne’’ti ettha keci vadanti ‘‘devā adhippetā’’ti. ‘‘Sakasakarūpeneva maraṇaṃ bhavati nāññathā’’ti ca vadanti. Yakkhapetarūpena matepi eseva nayoti thullaccayanti attho. ‘‘Tiracchānagatamanussaviggahamaraṇe viyā’’ti likhitaṃ. Pahāraṃ laddhāti sattānaṃ māraṇatthāya katattā vuttaṃ.

于结颂中则记载:「于第二说,依凡夫堕落后证得阿拉汉果而死亡之方式而说。」于「畜生」此处,有些人说:「所指为天人。」又说:「以自己自身之形态而有死亡,非以他形态。」即使以亚卡、饿鬼之形态而死,此亦为同一方式,故土喇吒亚之义也。记载:「如于畜生趣人形死亡。」「得打击」者,因为是为杀害有情而作,故如是说。

§177

177.Sādhu suṭṭhu maratūti vacībhedaṃ karoti. Visabhāgarogoti sarīraṭṭho gaṇḍapīḷakādi.

177. 「善哉!极善地死吧!」者,作语破。「异类病」者,身体处之疮、痈等。

§178

178.Kāḷānusārīti ekissā latāya mūlaṃ kira. Mahākacchapena katapupphaṃ vā. Haṃsapupphanti haṃsānaṃ pakkhapattaṃ. Heṭṭhā vuttanayena sāhatthikāṇattikanayañhettha yojetvā kāyavācācittato samuṭṭhānavidhi dassetabbo.

178. 「黑随行」者,据说是某一藤蔓之根。或是大龟所作之花。「鹅花」者,鹅之翅羽。此处应以下文所说之方式,连结自手、使人之方式,从身、语、意显示生起之法。

Padabhājanīyavaṇṇanā niṭṭhitā. · 词句解析注释已毕。

Vinītavatthuvaṇṇanā已判事例注释

§180

180.Maraṇatthikāva hutvāti imassa kāyassa bhedena saggapāpanādhippāyattā atthato maraṇatthikāva hutvā evaṃadhippāyino maraṇatthikā nāma hontīti attano maraṇatthikabhāvaṃ ajānantā āpannā pārājikaṃ. Na hi te ‘‘attano cittappavattiṃ na jānantī’’ti vuccanti. Vohāravasenāti pubbabhāgavohāravasena. Sanniṭṭhāne panetaṃ natthi. Pāse baddhasūkaramocane viya na hoti. Yathānusandhināti antarā amaritvāti attho. Appaṭivekkhitvāti avicāretvā. Heṭṭhimabhāge hi kismiñci vijjamāne vali paññāyati. Dassiteti uddharitvā ṭhapite. Paṭibandhanti tayā paṭibandhaṃ, paribhogantarāyaṃ saṅghassa mā akāsīti attho.

180. 「成为求死者」者,以此身之破坏而往生天界之意趣故,义上成为求死者,如是意趣者名为求死者,不知自己之求死者状态而犯巴拉基咖。实非说彼等「不知自己心之现起」。「依言说」者,依前分言说。然于结论处此不存在。如于陷阱所缚之猪之释放,不成立。「如所连结」者,中间未死之义也。「未审察」者,未观察。于下部若有任何存在,皱纹即显现。「已示」者,提起而安置。「障碍」者,汝勿对僧团作障碍、受用之妨碍之义也。

§181-2

181-2. Yasmā kiriyaṃ dātuṃ na sakkā, tasmā ‘‘paṭhamaṃ laddha’’nti vuttaṃ. Pubbepi attanā laddhapiṇḍapātato paṇītapaṇītaṃ dento tatthapi attakāriyaṃ adāsi. Asañciccāti ettha aññaṃ ākaḍḍhantassa aññassa patane sabbena sabbaṃ abhisandhi natthi. Na maraṇādhippāyassāti paṭigho ca payogo ca atthi, vadhakacetanā natthi. Ajānantassāti ettha ‘‘vatthuajānanavasena ajānantassa doso natthi, idaṃ kira tesaṃ nānattaṃ. ‘Asañcicco aha’nti pāḷiyaṃ na dissati. Aṭṭhakathāyaṃ vuttattā tathārūpāya pāḷiyā bhavitabba’’nti vadanti. No ce, thullaccayanti ettha ‘‘dukkhavedanā ce nuppajjati, dukkaṭamevā’’ti vadanti, vīmaṃsitabbaṃ. ‘‘Muggarā nāma khādanadaṇḍakā. Vemā nāma tesaṃ khādanadaṇḍakānaṃ heṭṭhā ca upari ca tiriyaṃ bandhitabbadaṇḍā’’ti likhitaṃ. Heṭṭhāva duvidhāpi paṭhanti. Hatthappatto viya dissati ‘‘tassa vikkhepo mā hotū’’ti upacchindati. Visesādhigamaṃ byākaritvā tappabhavaṃ sakkāraṃ lajjīyanto āhāraṃ upacchindati sabhāgānaṃ byākatattā. Te hi kappiyakhettaṃ ārocenti.

181-2. 因为不能给予行为,所以说「最初所得」。即使在以前,从自己所得的钵食中施予精妙之物时,在那里也未给予自己的行为。「无意」者,在此,对于牵引其他物而导致另一物坠落,完全没有故意。「非以死亡为意图」者,有嗔恨与加行,但无杀害之思。「不知」者,在此,「因不知对象而不知者无罪,这是他们的差异。『我无意』在圣典中不见。因注疏中所说,应有如是之圣典」,如是说。若非如此,「土喇吒亚」者,在此,「若苦受不生起,仅是恶作」,如是说,应当审察。「木棍者,名为食用之杖。横木者,名为那些食用之杖下方、上方及横向所应绑缚之杖」,如是记载。仅下方二种也有人诵读。如手所及般显现「勿使其散乱」而断绝。宣说殊胜证得后,羞愧由此而生之恭敬,因向同类宣说而断绝食物。他们确实告知净地。

§186

186.Akataviññattiyāti na viññattiyā. Sā hi anuññātattā katāpi akatā viyāti akataviññatti. ‘‘‘Vadeyyātha, bhante yenattho’ti evaṃ akataṭṭhāne viññatti akataviññattī’’ti likhitaṃ. Titthiyabhūtānaṃ mātāpitūnaṃ sahatthā dātuṃ na vaṭṭatīti. Pitucchā nāma pitubhaginī. Sacepi na yācanti ‘‘yācituṃ dukkha’’nti, sayaṃ vā evaṃ vattumasakkontā. ‘‘Yadā tesaṃ attho bhavissatī’’ti ābhogaṃ katvā vā. ‘‘‘Vejjakammaṃ vā na hotī’ti vacanato yāva sattamo kulaparivaṭṭo, tāva bhesajjaṃ kātuṃ vaṭṭatī’’ti vadanti. Sabbapadesūti mahāmātuyācūḷamātuyātiādīnaṃ.

186. 「未作表白」者,非以表白。因其虽被允许,即使已作亦如未作,故为未作表白。「『大德们,请说为何事』,如是在未作之处的表白为未作表白」,如是记载。对于已成外道之父母,不允许亲手施予。「父之姊妹」者,名为父亲之姊妹。即使他们不乞求,「乞求是苦」,或自己不能如是说。「当他们有需要时」,作意而。「『或非医疗行为』之语故,直至第七家族周转,允许作药」,如是说。「一切处」者,大母、姨母、小母、姨母等。

Vuttanayena pariyesitvāti ‘‘sāmaṇerehi vā’’tiādinā. ‘‘Na akataviññattiyā’’ti vadanti. ‘‘Paccāsīsati sace, dukkaṭa’’nti vadanti. Kappiyavasenāti pupphaṃ ānethātiādinā. ‘‘Pūjaṃ akāsī’ti vuttattā sayaṃ gahetuṃ na vaṭṭatī’’ti vadanti.

「以所说之法寻求后」者,以「或由沙玛内拉」等。「非未作表白」,如是说。「若期待,恶作」,如是说。「以净法」者,以「请带花」等。「『作供养』之所说故,不允许自己取」,如是说。

‘‘Bhaṇathā’’ti vutte pana kātabbaṃ. Dhammañhi vattuṃ vaṭṭati. No ce jānanti, na pādā apanetabbā. Avamaṅgalanti hi gaṇhanti.

然而,当说「请说」时,应当作。因为允许说法。若不知,不应移开足。因为执取为不吉祥。

Coranāgassa hi āmaṭṭhaṃ dinne kujjhissati, anāmaṭṭhaṃ na vaṭṭatīti aṅgulantare thokaṃ bhattaṃ gahetvā patte bhattaṃ sabbaṃ adāsi, so tena tussi. Varapotthakacittattharaṇanti sibbitvā kātabbattharaṇavikati. Piturājā damiḷassa parājito rohaṇe soḷasavassāni vasitvā mittāmaccaparivuto ‘‘rajjaṃ gaṇhāmī’’ti āgantvā antarāmagge appamattakassa kāraṇā ekaṃ amaccaṃ ghātāpesi. Sesā bhayena palāyantā araññe antarāmagge corehi viluttā hambugallakavihāraṃ gantvā tattha cātunikāyikatissatthero tesaṃ saṅgahaṃ katvā puna ānetvā rañño dassesi, tehi saddhiṃ rajjaṃ gahetvā rājā hambugallakatissattherassa abhayagirivihāraṃ akāsi. Sesāpi ekekavihāraṃ kārāpesuṃ kira.

因为对盗贼龙若施予生食则会愤怒,生食不允许,故在指间取少许饭,将钵中饭全部施予,彼因此满足。「上等书册心敷具」者,缝制后应作之敷具种类。父王被达弥罗击败,在罗哈那住十六年后,与友人大臣围绕「我取王位」而来,途中因微小之因杀害一位大臣。其余者因恐惧而逃,在森林途中被盗贼劫掠,前往汉布嘎喇寺,在那里四部尼咖亚吉萨长老摄受他们后,再次带来呈示于王,王与他们一起取得王位后,为汉布嘎喇咖吉萨长老建造无畏山寺。其余者也各自建造一座寺院,据说。

§187

187. Corasamīpaṃ pesento ‘‘vāḷayakkhavihāraṃ pesetī’’ti iminā sadiso. Kasmā? Maraṇādhippāyattā. Taḷākādīsu macchādiggahaṇatthaṃ kevaṭṭaṃ aññāpadesena ‘‘taḷākatīraṃ gacchā’’ti pahiṇantassa pāṇātipātena bhavitabbaṃ, ‘‘vāḷayakkhavihāraṃ pāhesī’’ti imassa sadiso. Kasmā? ‘‘Maraṇādhippāyattā’’ti vacanassānulomato, aṭṭhakathāyampi ‘‘evaṃ vāḷayakkhampī’’ti vuttattā.

187. 派遣至盗贼附近「派遣至猛兽亚卡寺」,与此相似。为何?因以死亡为意图。在池塘等处为捕捉鱼等而以其他借口「去池塘岸边」派遣渔夫,应以杀生论,与「派遣至猛兽亚卡寺」此相似。为何?因顺于「因以死亡为意图」之语,在注疏中也说「如是猛兽亚卡也」故。

§189

189.Taṃ tatraṭṭhitaṃ chindantanti taṃ-saddo ekaccesu natthi. Itaresu pārājikathullaccayaṃ āpannāti attho. ‘‘Imaṃ chinditvā sīghaṃ gantvā saṅghassa pattacīvaraṃ dassāmī’’ti kusalacittenapi chindituṃ na vaṭṭati ananuññātattā. Aññassa pana bhikkhuno vaṭṭati anuññātattā.

189. 「砍断那住于彼处者」——「那」字在某些版本中不存在。在其他版本中,意思是「犯巴拉基咖或土喇吒亚」。即使以善心想「砍断此物后迅速前往,将钵与衣呈献僧团」,也不允许砍断,因为未被允许。但对另一位比库则允许,因为已被允许。

§190

190. Kathaṃ? Kuṭirakkhaṇatthañhi bhagavatā paṭaggidānādi anuññātaṃ, kuṭi nāmesā bhikkhūnaṃ atthāya. Tasmā ‘‘bhikkhurakkhaṇatthaṃ aññassa bhikkhussa vaṭṭatī’ti vattabbamettha natthī’’ti vuttaṃ. Yadi evaṃ acchinnacīvarassa naggabhāvappaṭicchādanatthaṃ bhūtagāmapātabyatā bhagavatā anuññātā, jīvitarakkhaṇatthañca sappadaṭṭhakāle anuññātaṃ, tasmā ‘‘api jīvitaṃ pariccajitabbaṃ, na ca rukkho vā chinditabbo’’tiādi na vattabbaṃ siyā, tasmā taṃ nidassanaṃ appamāṇaṃ, aṭṭhakathācariyo evettha pamāṇaṃ. Ettha panāyaṃ ācariyassa takko – ariyapuggalesupi sattā naggiyaṃ passitvā appasādaṃ katvā nirayūpagā bhavissanti , tathā sappā ca ḍaṃsitvā, tesaṃ pāpavimocanatthaṃ bhūtagāmapātabyatā anuññātā. Dānapatīnaṃ cittarakkhaṇatthaṃ paṭaggidānādi. Aññathā lokassa puññantarāyo, saṅghassa ca lābhantarāyo hoti. Vadhakassa pana cittahitakaraṇaṃ natthi, taṃ pana avītikkamaṃ, jīvitapariccajanaṃ passitvā vā ‘‘aho dukkaraṃ kata’’nti pasādameva labheyyunti attano na vaṭṭati, aññassa vaṭṭati. Aññathā titthiyānaṃ asaddhammasiddhiyāti. Gaṇṭhipade pana ‘‘jīvitatthāya rukkhaṃ chindantassa attasinehavasena chindanato akusalattā na vaṭṭati, aññassa vaṭṭatī’’ti likhitaṃ. Anekesu rukkhena otthatesu, opāte vā patitesu aññena aññassatthāya rukkhachedanādi kātuṃ vaṭṭati, kasmā? Paraparittāṇādhippāyatoti. Parittanti rakkhaṇaṃ, taṃ dassetuṃ ‘‘samantā bhūmitacchana’’ntiādi vuttaṃ.

190. 如何?因为世尊为了守护小屋之故,允许给予斧头等,此小屋名为为比库们的利益而设。因此,此处不应说「为守护比库之故,对另一位比库允许」。若如是,世尊为了遮蔽未被砍断衣者的裸体之故,允许破坏植物村,且为了守护生命之故,在被蛇咬时允许,因此不应说「即使舍弃生命,也不应砍断树木等」,因此那个例证不是量,注疏师才是此处的量。此处注疏师的推理如下——即使见到圣者们的裸体,众生也会生起不信而堕入地狱,同样被蛇咬后,为了解脱他们的恶业,允许破坏植物村。为了守护施主们的心,允许给予斧头等。否则对世间是福德的障碍,对僧团是利养的障碍。但对杀害者没有利益其心之事,然而见到那不违越、舍弃生命,可能获得「啊,做了难行之事」的信心,故对自己不允许,对他人允许。否则是外道们的非正法成就。但在结集本中写道「为了生命而砍树者,因为以自我爱着而砍断,因为是不善故不允许,对他人允许」。在许多人被树木压住、或落入坑中时,允许一人为另一人之利益而砍树等,为何?因为意图救护他人。救护者,守护也,为了显示此义,故说「周围地面覆盖」等。

§191

191.Tīhi mārite pana visaṅketanti ettha tīsu ekena māritepi ‘‘khettameva otiṇṇattā pārājika’’nti vuttattā tayopi ekato hutvā mārenti ce, āpajjati, teneva vuttaṃ ‘‘paricchedabbhantare vā avisaṅketa’’nti. ‘‘Paricchedātikkame pana sabbattha visaṅketaṃ hotī’’ti vuttattā dvinnaṃ balaṃ gahetvā tatiyo ce māreti āpajjati viya dissati, vīmaṃsitabbaṃ. ‘‘Dve mārentū’’ti vutte ekena vā dvīhi vā mārite pārājikanti ‘‘dvinnaṃ pahārānaṃ maraṇe sati dve māritā nāma honti, asati ekova hoti, tasmā vijānitabba’’nti vadanti.

191. 「但以三者杀害时不分别」——此处即使以三者中之一杀害,因为说「仅因侵入田地故为巴拉基咖」,若三者合为一体而杀害,则犯,因此说「在界限之内不应分别」。因为说「在界限之外,一切处皆有分别」,若第三者取二者之力而杀害,似乎如同犯罪,应当审察。当说「二者杀害」时,无论以一者或二者杀害皆为巴拉基咖,他们说「当有二者的打击之死亡时,名为二者所杀,若无则仅一者,因此应当了知」。

Tatiyapārājikavaṇṇanā niṭṭhitā. · 第三巴拉基咖注释已毕。

4. Catutthapārājikaṃ

4. 第四巴拉基咖

Vaggumudātīriyabhikkhuvatthuvaṇṇanā瓦古穆达河岸比库事缘注释

§193

193. Catutthe vaggu ca sā modayati ca satteti vaggumudā. ‘‘Vaggumadā’’tipi pāṭho, tassa vaggu ca sā pasannasuddhataraṅgasamiddhattā sukhumā cāti attho jīvitavaggutthanitā jīvitatthanti nīluppalantiādīsu viya. Madassāti ca bahukhajjabhojjapānādisamiddhā nadī chaṇadivasesūti nirutti veditabbā. Vaggu parisuddhāti lokena sammatāti kira attho. Bhāsito bhavissatīti pāṭhaseso.

193. 在第四中,「瓦古」与「她使喜悦」与「众生」,即瓦古穆达。也有「瓦古玛达」的读法,其义为「瓦古」与「她」因清净明澈波浪成就故微细,如同「生命瓦古所流出者为生命义」在青莲花等中。「玛达萨」者,因许多硬食软食饮料等成就的河流在六日中,此语源应当了知。「瓦古清净」者,据说意思是被世间认可。「将被说」是文句的补充。

§194-5

194-5. Vaṇṇavā vaṇṇavanto vaṇṇavantānītipi sijjhati kira bahuvacanena. Yasmā indriyānaṃ ūnattaṃ, pūrattaṃ vā natthi, tasmā ‘‘abhiniviṭṭhokāsassa paripuṇṇattā’’ti vuttaṃ. Chaṭṭhassa abhiniviṭṭhokāso hadayavatthu. Catuiriyāpathacakke pākatindriye. Attano dahatīti attanā dahati, attanā paṭividdhaṃ katvā pavedetīti adhippāyo. Santanti vattamānaṃ. Gotrabhunoti gottamattaṃ anubhavattā nāmamattakamevāti attho.

194-5. 「瓦纳瓦」、「具色者们」、「具色者们」,据说以复数也成立。因为诸根没有缺少或圆满,因此说「因为专注处的圆满」。第六者的专注处是心所依处。在四威仪道轮中,在平常诸根中。「自己燃烧」者,以自己燃烧,意图是以自己洞察后宣说。「存在」者,正在存在。「种姓具足者」者,因为仅受用种姓,意思是仅名称而已。

Savibhaṅgasikkhāpadavaṇṇanā含分别的学处注释

§197

197.Padabhājane ‘‘tisso vijjā’’ti vuttattā arūpāvacarajjhānāni paṭikkhittānīti ce? Na, tattheva ‘‘yaṃ ñāṇaṃ, taṃ dassanaṃ, yaṃ dassanaṃ, taṃ ñāṇa’’nti dassanapadena visesetvā vuttattā, tasmā eva aṭṭhakathāyaṃ ‘‘vijjāsīsena padabhājanaṃ vutta’’nti vuttaṃ. Dhuraṃ katvāti purimaṃ katvā.

197. 在词句分析中,因说「三明」之故,无色界禅那被排除了吗?不然,正因在彼处以「凡是智,即是见;凡是见,即是智」之见字特别说明之故。正因此故,在注疏中说「以明为首而说词句分析」。「置于前」者,置于最前也。

Padabhājanīyavaṇṇanā词句解析注释

§199

199. Anāgate uppajjanakarāgādīnaṃ kāraṇattā rāgādayova nimittaṃ nāma. Tissannañca vijjānaṃ aññataraṃ sandhāya ‘‘vijjānaṃ lābhīmhī’’ti bhaṇati, pārājikaṃ, na vatthuvijjādīnaṃ kilesanahānameva vuttaṃ, taṃkhaṇattā uttarimanussadhammappavatti na hotīti ce? Na, maggakiccadīpanato. Teneva ‘‘maggena vinā natthī’’tiādi vuttaṃ. Cittanti cittassa vigatanīvaraṇatāti attho. ‘‘Yāvañca vijjā anāgatā, tāva vipassanāñāṇassa lābhīmhī’ti vadanto yadi lokuttaraṃ sandhāya vadati, sopi ca tathā jānāti, pārājikameva lokuttarassapi taṃnāmattā’’ti vadanti. ‘‘Avisesenāpi vadato pārājikaṃ vuttanti lokuttaraṃ sandhāya vadato ‘pārājika’nti vattuṃ yujjati. Yathā kiṃ ‘vijjānaṃ lābhīmhī’ti bhaṇantopi pārājikamevā’ti vuttaṭṭhāne vatthuvijjādīnaṃ sambhavepi tāsaṃ anadhippetattā pārājikaṃ hoti, evamidhāpi. Na sakkā aññaṃ pamāṇaṃ kātunti attano guṇamārocetukāmo lokiyena sammissaṃ atthapaṭisambhidaṃ vadato pārājikanti pamāṇaṃ kātuṃ na sakkā, itarathā hotī’’ti aparehi vuttaṃ, ‘‘taṃ pubbāparaviruddhaṃ, tasmā vijjānidassanaṃ idha anidassanaṃ sāsane vatthuvijjādīnaṃ vijjāvidhānābhāvā. Bhagavatā vibhattakhettapade vā tesaṃ pariyāyavacanānaṃ anāmaṭṭhattā na sakkā aññaṃ pamāṇaṃ kātu’’nti likhitaṃ. ‘‘Paṭisambhidānaṃ lābhīmhī’ti vutte pariyāyena vuttattā thullaccayaṃ yutta’’nti vadanti, vicāretabbaṃ. Vīmaṃsitvā gahetabbanti ‘‘yo te vihāre vasatī’’tiādīhi saṃsandanato pariyāyavacanattā thullaccayaṃ vuttaṃ. ‘‘Nirodhasamāpattiṃ samāpajjāmī’ti vā ‘lābhīmhāhaṃ tassā’ti vā vadatopī’’ti vuttavacanampi ‘‘sace panassevaṃ hotī’’tiādivacanampi atthato ekameva, sopi hi attano visesaṃ ārocetumeva vadati. ‘‘Yo te vihāre vasatī’tiādīsu ahaṃ-vacanābhāvā pariyāyo yujjati, idha pana ‘lābhīmhāhaṃ tassā’ti attānaṃ niddisati, tasmā pārājikaṃ āpajjituṃ yuttaṃ viyā’’ti vadanti. ‘‘Mahāpaccariyādivacanaṃ uttarimanussadhammesu ekopi na hoti, tasmā pariyāyena vuttattā na hotī’’ti vadanti, suṭṭhu upaparikkhitabbaṃ. Phalasacchikiriyā-padato paṭṭhāya eva pāṭho gahetabbo, phalasacchikiriyāyapi ekekampi ekekaphalavasena pārājikaṃ veditabbaṃ.

199. 因贪等是未来生起之贪等之因缘故,贪等本身名为相。若指涉三明中之任一而说「我得明」,则犯巴拉基咖。若谓「非说事物之明等,仅说烦恼之灭,因彼刹那故不生起上人法」,则不然,因显示道之作用故。正因此故说「无道则无」等。「心」者,心之离盖性之义也。有人说:「若说『乃至明未来,我得观智』时,若指涉出世间而说,且彼亦如是知,则因出世间亦有彼名故,即是巴拉基咖。」「即使不特别指明而说,亦说为巴拉基咖,故指涉出世间而说者说『巴拉基咖』是合理的。如同在说『我得明』之处,虽有事物之明等之可能,因未意图彼等故成巴拉基咖,此处亦然。不能作其他标准」者,有欲宣说自己功德者,说混合世间之义无碍解,则不能作为巴拉基咖之标准,否则即成立。其他人如是说:「彼与前后相违,故明之指示在此教法中,因无事物之明等之明的规定,故为非指示。在世尊所分别之领域中,或因彼等同义语之非名称性故,不能作其他标准」,如是记载。有人说:「若说『我得无碍解』,因以同义语说故,土喇吒亚合理」,应审察。应审察后受持者,因与『住汝精舍者』等相连故,因是同义语故,说土喇吒亚。「即使说『我入灭尽定』或『我得彼』」之所说语句,与「若彼如是有」等语句,义理上是同一的,彼亦为宣说自己之殊胜而说。有人说:「在『住汝精舍者』等中,因无我语故,同义语合理,但此处说『我得彼』而指示自己,故似应犯巴拉基咖。」有人说:「大神变等语句,在上人法中一个也不存在,故因以同义语说故不成立」,应极善审察。应从果证得之词句开始受持文句,在果证得中,每一个亦应以每一果而知为巴拉基咖。

Rāgassa pahānantiādittike kilesappahānameva vuttaṃ, taṃ pana yasmā maggena vinā natthi. Tatiyamaggena hi rāgadosānaṃ pahānaṃ, catutthena mohassa, tasmā ‘‘rāgo me pahīno’’tiādīni vadatopi pārājikaṃ. Rāgā cittaṃ vinīvaraṇatātiādittike lokuttarameva vuttaṃ, tasmā ‘‘rāgā me cittaṃ vinīvaraṇa’’ntiādīni vadato pārājikamevāti. Akuppadhammattāti keci uttaravihāravāsino. Kasmā na hotīti ce? ‘‘Iti jānāmi, iti passāmī’’ti vattamānavacaneneva mātikāyaṃ vuttattā. Yadi evaṃ padabhājane ‘‘samāpajjiṃ, samāpanno’’tiādinā vuttattā ‘‘atītattabhāve sotāpannomhī’’ti vadatopi hotūti ce? Na, aññathā atthasambhavato. Kathaṃ? Addhāpaccuppannavasena vattamānatā gahetabbāti ñāpanatthaṃ vuttaṃ, na atītattabhāvaṃ. Atītattabhāvo hi pariyāyena vuttattā ‘‘thullaccaya’’nti vuttanti ācariyā.

在「贪之断」等中,仅说烦恼之断,然而因彼无道则无。以第三道断贪嗔,以第四道断痴,故说「我贪已断」等者亦犯巴拉基咖。在「心离贪而无盖」等中,仅说出世间,故说「我心离贪而无盖」等者即是巴拉基咖。「不动法性」者,某些上寺住者。为何不成立?因在母论中以「如是知、如是见」之现在时态说故。若如是,在词句分析中以「我入、我已入」等说故,说「在过去时态『我是须陀洹』」者亦应成立吗?不然,因义理不能以其他方式成立故。如何?为显示应以时段之现在方式受持现在性而说,非过去时态。老师们说:因过去时态以同义语说故,说为「土喇吒亚」。

§200

200.‘‘Sacepi na hoti, pārājikamevā’’ti aṭṭhānaparikappavasena vuttaṃ kira. ‘‘Iti vācā tivaṅgikā’’ti vakkhati. Natthetanti purime sati pacchimassābhāvā samāpajjiṃ, samāpannoti imesaṃ kiñcāpi atthato kālaviseso natthi, vacanaviseso pana atthi eva.

200. 「即使不存在,亦是巴拉基咖」者,据说是以不可能之假设而说。将说「如是语有三支」。「不存在」者,前者存在时后者不存在故,「我入、我已入」,此二者虽义理上时间无差别,但语句之差别确实存在。

§207

207.Ukkheṭitoti uttāsito. Khiṭa utrāsane.

207. 「被驱逐」者,被恐吓也。「驱」在恐吓之义。

Suddhikavārakathāvaṇṇanā niṭṭhitā. · 单纯段论说的注释终了。

Vattukāmavārakathāvaṇṇanā欲说段论说注释

Viññattipatheti vijānanaṭṭhāne, tena ‘‘viññattipathamatikkamitvā ṭhito bhikkhu dibbāya sotadhātuyā sutvā jānāti, na pārājikanti dīpetī’’ti vuttaṃ. Jhānaṃ kira samāpajjinti ettha so ce ‘‘esa bhikkhu attano guṇadīpanādhippāyena evaṃ vadatī’’ti jānāti, pārājikameva. Aññathā jānātīti ce? Pārājikacchāyā na dissatīti ācariyo.

「认知境」者,在能认知之处,因此说「显示比库超越认知境而立,以天耳界听闻而知,非巴拉基咖」。「据说入禅那」者,此中若彼知「此比库以宣说自己功德之意图如是说」,即是巴拉基咖。若以其他方式知?老师说:不见巴拉基咖之影。

Vattukāmavārakathāvaṇṇanā niṭṭhitā. · 欲说段论说的注释终了。

Anāpattibhedakathāvaṇṇanā无犯差别论说注释

Anullapanādhippāyoti yadi ullapanādhippāyo bhaveyya, dukkaṭamevāti apare. ‘‘Taṃ parato ‘nāvuso, sakkā puthujjanena adhivāsetu’nti vatthunā saṃsanditvā gahetabba’’nti vuttaṃ.

「无涌出意图」者,若有涌出意图,则仅为恶作——其他论师如是说。「彼应从后文『具寿,凡夫能忍受』等事由,连结而取」,如是已说。

Padabhājanīyavaṇṇanā niṭṭhitā. · 词句解析注释终了。

Vinītavatthuvaṇṇanā已判定事例注释

§225-6

225-6. Dukkara āgāra āvaṭakāma abhirativatthūsu ‘‘yadi ullapanādhippāyo bhaveyya, pārājika’’nti vadanti, kāraṇaṃ pana duddasaṃ, thullaccayaṃ vuttaṃ viya, vīmaṃsitabbaṃ. Yānena vā iddhiyā vā gacchantopi pārājikaṃ nāpajjatīti padasā gamanavaseneva katikāya katāya yujjati. ‘‘Apubbaṃacarimaṃ gacchantoti hatthapāsaṃ avijahitvā aññamaññassa hatthaṃ gaṇhanto viya gacchanto’’ti vuttaṃ. Uṭṭhetha etha gacchāmāti evaṃ sahagamane pubbāparā gacchantopi nāpajjatīti ācariyassa takko. Vasantassāti tathā vasanto ce upāsakena dissati, pārājiko hoti. ‘‘Rattiṃ vasitvā gacchanto na pārājiko’’ti vuttaṃ. Nānāverajjakāti nānājanapadavāsino. Saṅghalābhoti yathāvuḍḍhaṃ attano pāpuṇanakoṭṭhāso.

二二五至二二六。关于难作、屋、围墙、欢喜处,有论师说「若有涌出意图,则为巴拉基咖」,然其理由难见,如同所说土喇吒亚,应审察。即使乘车或以神通力而行,亦不犯巴拉基咖,故依足步行走之方式而作之规定,方为相应。「不前不后而行」者,已说「如不离手臂范围,如互相握手而行」。「起来,来,我们走」——如是共同前行时,即使前后而行亦不犯,此为老师之推论。「住者」,若如是住而被近事男见到,则成巴拉基咖。已说「住一夜后离去者,非巴拉基咖」。「异国者」,住于不同国土者。「僧团利得」者,依长幼次第,自己应得之份额。

§228

228.Idhāti ‘‘ko nu kho’’tiādinā vutte pañhākamme. Dhammadhātu sabbaññutaññāṇaṃ.

二二八。「在此」者,于「何者」等所说之问业中。法界者,一切智智。

§232

232.Nauppaṭipāṭiyāti na sīhokkantavasena anussari. Tasmā antarābhavabhūtā ekā eva jātīti paṭivijjhatīti attho.

二三二。「非依次第」者,非依狮子奋迅而忆念。故中有位仅一生而已得通达,此为其义。

Nigamanavaṇṇanā结语注释

§233

233.Catuvīsatīti ettha mātughātakapitughātakaarahantaghātakā tatiyapārājikaṃ āpannā. Bhikkhunidūsako, lambiādayo ca cattāro paṭhamapārājikaṃ āpannā evāti katvā kuto catuvīsatīti ce? Na, adhippāyājānanato. Mātughātakādayo hi cattāro idhānupasampannā eva adhippetā, lambiādayo cattāro kiñcāpi paṭhamapārājikena saṅgahitā, yasmā ekena pariyāyena methunadhammapaṭisevino na honti, tasmā visuṃ vuttā. ‘‘Ekakammaṃ ekuddeso samasikkhatā’’ti evaṃ vuttasaṃvāsassa abhabbatāmattaṃ sandhāya vuttaṃ ‘‘yathā pure tathā pacchā’’ti. Aññathā nesaṃ samaññāyapaṭiññāyabhikkhubhāvopi natthīti āpajjati.

二三三。「二十四」者,于此,杀母者、杀父者、杀阿拉汉者,犯第三巴拉基咖。污比库尼者,兰比等四人,犯第一巴拉基咖——如是作已,何来二十四?若如是问,非也,因不知意图故。杀母等四人,于此所指者乃未达上者,兰比等四人虽为第一巴拉基咖所摄,然因以一方式非行淫法者,故别说之。「一业一学处同学」——如是所说共住之不能性,依此而说「如前如后」。否则,彼等之沙门性、承认性、比库身亦不存在,如是则成过失。

Catutthapārājikavaṇṇanā niṭṭhitā. · 第四巴拉基咖注释结束。

Pārājikakaṇḍavaṇṇanā niṭṭhitā. · 巴拉基咖篇注释结束。

2. Saṅghādisesakaṇḍo二、桑喀地谢萨篇

1. Sukkavissaṭṭhisikkhāpadavaṇṇanā一、泄精学处注释

§235

235. ‘‘Okkamantāna’’nti pāṭho. Etthāha – ‘‘yo pana bhikkhū’’ti kārako idha kasmā na niddiṭṭhoti? Abhi-niddesena imassa sāpekkhābhāvadassanatthaṃ. Kathaṃ? Kaṇḍuvanādiadhippāyacetanāvasena cetentassa kaṇḍuvanādiupakkamena upakkamantassa, methunarāgavasena ūruādīsu dukkaṭavatthūsu, vaṇādīsu thullaccayavatthūsu ca upakkamantassa sukkavissaṭṭhiyā satipi na saṅghādiseso. Mocanassādasaṅkhātādhippāyāpekkhāva sukkavissaṭṭhi sati upakkame, na aññathā ‘‘anāpatti na mocanādhippāyassā’’ti vacanato. Tasmā tadatthadassanatthaṃ idha kārako na niddiṭṭho, aññathā ‘‘yo pana bhikkhu sañcetanikaṃ sukkavissaṭṭhiṃ āpajjeyyā’’ti kārake niddiṭṭhe ‘‘ceteti na upakkamati muccati, anāpattī’’ti vuttavacanavirodho. ‘‘Sañcetanikāya sukkavissaṭṭhiyā aññatra supinantā’’ti bhumme niddiṭṭhepi sova virodho āpajjati, tasmā tadubhayavacanakkamaṃ avatvā ‘‘sañcetanikā sukkavissaṭṭhi aññatra supinantā’’ti vuttaṃ. Tattha nimittatthe bhummavacanābhāvato hetutthaniyamo na kato hoti. Tasmiṃ akate sañcetanikā sukkavissaṭṭhi aññatra supinantā saṅghādisesāpatti, upakkame asati anāpattīti ayamattho dīpitoti veditabbaṃ.

二三五。「入者」为读法。于此有问——「若比库」之作者,于此何故不指示?为显示此之有所依性,故不指示。如何?依搔痒等意图思而思者,以搔痒等加行而加行者,依淫欲而于大腿等恶作事中,于疮等土喇吒亚事中加行者,即使有精液漏出,亦非桑喀地谢萨。唯有依称为解脱乐之意图所依,有精液漏出时,于加行中,非其他——因有「无犯,非解脱意图者」之语故。故为显示彼义,于此不指示作者,否则若指示作者为「若比库故意漏精」,则与「思而不加行者,释放,无犯」之所说语相违。即使于地格指示为「故意之漏精,除梦中」,亦成彼违。故不说彼二语之次第,而说「故意漏精,除梦中」。于彼中,因无地格语之相标义,故因处之限定未作。于彼未作时,故意漏精除梦中为桑喀地谢萨罪,无加行时无犯——应知此义已显示。

§236-7

236-7.Sañcetanikāti ettha paṭhamaviggahena upasaggassa sātthakatā dassitā, dutiyena ikapaccayassa. Vātapittasemharuhirādiāsayabhedatoti attho. Dhātūti ettha ‘‘pathavīdhātuādayo catasso, cakkhudhātuādayo vā aṭṭhārasā’’ti gaṇṭhipade likhitaṃ. Vatthisīsanti vatthipuṭassa sīsaṃ. ‘‘Aṅgajātassa mūlaṃ adhippetaṃ, na aggasīsa’’nti vadanti. Tathevāti ‘‘nimitte upakkamato’’tiādiṃ gaṇhāti. Tato muccitvāti ‘‘na sakalakāyato, tasmā pana ṭhānā cutamatte hotū’’ti gaṇṭhipade likhitaṃ. ‘‘Dakasotaṃ otiṇṇamatte’’ti iminā na sametīti ce ? Tato dakasotorohaṇañcetthātiādi vuccati. Tassattho – nimitte upakkamaṃ katvā sukkaṃ ṭhānā cāvetvā puna vippaṭisāravasena dakasotorohaṇaṃ nivāretuṃ adhivāsemīti. Tato bahi nikkhamante adhivāsetuṃ na sakkā, tathāpi adhivāsanādhippāyena adhivāsetvā antarā dakasotato uddhaṃ nivāretuṃ asakkuṇeyyatāya ‘‘anikkhante vā’’ti vuttaṃ. Kasmā? Ṭhānā cutañhi avassaṃ dakasotaṃ otaratīti aṭṭhakathādhippāyo gaṇṭhipadādhippāyena sameti. Tato muccitvāti sakaṭṭhānato. Sakasarīrato hi bahi nikkhantameva hoti, tato ‘‘bahi nikkhante vā anikkhante vā’’ti vacanaṃ virujjheyya. Yasmā pana tamhā tamhā sarīrapadesā cutaṃ avassaṃ dakasotaṃ otarati, tasmā vuttaṃ ‘‘dakasotaṃ otiṇṇamatte’’ti, iminā ca āpattiyā pākaṭakālaṃ dasseti, kiṃ vuttaṃ hoti? Mocanassādena nimitte upakkamato sukkaṃ bahutarampi sarīrapadesā cutaṃ tattha tattha laggāvasesaṃ yattakaṃ ekā khuddakamakkhikā piveyya, tattake dakasotaṃ otiṇṇamatte saṅghādisesāpatti. Vuttañhi kaṅkhāvitaraṇiyaṃ (kaṅkhā. aṭṭha. sukkavissaṭṭhisikkhāpadavaṇṇanā) ‘‘dakasotaṃ anotiṇṇepi saṅghādiseso’’tiādi. Tattakassa bahi nikkhamanaṃ asallakkhento ‘‘ceteti upakkamati na muccati, āpatti thullaccayassā’’ti vacanato thullaccayanti saññāya desentopi na muccati, passāvampi vaṇṇataṃ passitvā vatthikosagatassa picchilatāya vā ñatvā saṅghādisesato vuṭṭhātabbaṃ. Ayamettha tatiyattheravāde yutti. Sabbācariyā ime eva tayo therā, tesampi dakasotorohaṇaṃ nimitte upakkamananti ayaṃ dutiyo vinicchayo sādhāraṇato ettha, evaṃ upatissatthero vadati kira.

『有意』者——此处，以第一拆解显示前缀词之有义，以第二拆解显示「伊咖」[ika]词缀之义。其义为：风胆痰血等体液界之差别。『界』者——此处，注释结节处写道：「地界等四种，或眼界等十八种。」『膀胱口』者，即膀胱囊之口。注释者说：「所指乃生殖器之根部，而非顶端之头。」『亦如是』者，摄取『在标志处趋近』等语。『从彼处脱离』者——结节处写道：「非从整个身体，因此，应于从该处移动之刹那成立。」若谓：「以『进入精液道之刹那』此语，与之不符」——则此处乃说『从彼处精液道下行』等语。其义为：于标志处趋近行事，令精液从该处移位，再因后悔之力，欲阻止其下行入精液道，而予以忍受[按捺]；至于精液已移位而向外流出时，则无法忍受，因此，即便以忍受之意图忍受，却因中途无法阻止其从精液道向上截止，故说『或未流出时』。何故？注疏之意趣与结节处之意趣相符：「从该处移位之精液，必然下行入精液道。」『从彼处脱离』者，乃从其本处。盖精液向外流出，即已离开自身之体，若依此，则「或已流出体外，或尚未流出」此语便相违。然而，由于从各个身体部位移位之精液，必然下行入精液道，故说『进入精液道之刹那』；此语亦显示该罪成立之显著时刻。所说者何？即：以解脱之乐味，于标志处趋近，精液虽从身体诸部位大量移位，残余附着于各处，但凡一只小蝇所能饮之量，于精液进入精液道之刹那，成桑喀地谢萨。《解疑》（解疑注疏·漏精学处解说）中有明文：「即便尚未进入精液道，亦成桑喀地谢萨」等。对于那样的量流出体外未加察觉者——以「起意趋近、而并未泄出，成土喇吒亚之罪」此语，以为是土喇吒亚之认识而宣说，却并未泄出；即便见到尿液之色，或察知膀胱囊中有滑腻，亦应从桑喀地谢萨中出罪。此乃第三位长老观点中的理路。所有的老师即是这三位长老；而他们共同的第二判断是：精液道下行乃于标志处趋近——如此，伍巴提沙长老据说如是说。

Ṭhānā cutañhi avassaṃ dakasotaṃ otaratīti katvā ‘‘ṭhānā cāvanamattenevettha āpatti veditabbā’’ti vuttaṃ. Dakasotaṃ otiṇṇe eva āpatti. Sukkassa hi sakalaṃ sarīraṃ ṭhānaṃ, anotiṇṇe ṭhānā cutaṃ nāma na hotīti vīmaṃsitabbaṃ. Ābhidhammikattā therassa ‘‘sukkavissaṭṭhi nāma rāgasamuṭṭhānā hotī’’ti (kathā. aṭṭha. 307) kathāvatthuṭṭhakathāyaṃ vuttattā sambhavo cittasamuṭṭhāno, ‘‘taṃ asuciṃ ekadesaṃ mukhena aggahesi, ekadesaṃ aṅgajāte pakkhipī’’ti (pārā. 503) vacanato utusamuṭṭhāno ca dissati, so ca kho avītarāgasseva ‘‘aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ arahato asuci mucceyyā’’ti (mahāva. 353; kathā. 313) vacanato. Parūpāhāraṭṭhakathāyaṃ ‘‘atthi tassa āsayoti tassa sukkassa uccārapassāvānaṃ viya patiṭṭhānokāso atthī’’ti (kathā. aṭṭha. 309) canato tassa āsayoti siddhaṃ. Pākatikacittasamuṭṭhānarūpaṃ viya asaṃsaṭṭhattā, nikkhamanato ca ‘‘vatthisīsaṃ, kaṭi, kāyo’’ti tidhā sukkassa ṭhānaṃ pakappenti ācariyā. Sappavisaṃ viya taṃ daṭṭhabbaṃ, na ca visassa ṭhānaniyamo, kodhavasena phusantassa hoti, evamassa na ca ṭhānaniyamo, rāgavasena upakkamantassa hotīti takko.

「从该处移位之精液，必然下行入精液道」——依此，说「应知罪乃以从该处移动之刹那而成立」。罪乃于精液进入精液道时成立。盖精液之住处乃整个身体；若尚未进入精液道，则不能称为「从该处移位」——此点尚待审察。由于该长老精通阿毗达摩，而《论事》注疏（论事注疏307）中说「所谓漏精，乃由贪欲所生起」，故知其可由心所生起；又由「他以口接取了那污秽之一部分，将另一部分置入生殖器中」（巴拉基咖503）之语，可见亦有由时节所生起者；而那[由时节所生起者]，唯属未断贪者所有——由「比库们，此事不可能、无机会，即阿拉汉者漏精」（大品353；论事313）之语可知。在《[摩诃]巴拉伍巴哈》[Parūpāhāra]注疏中，「『彼有其住处』者，即彼精液有如大小便一般之安住处所」（论事注疏309）之语，由此确立「彼有其住处」。如同通常心所生之色并不混杂，且由于其流出，诸老师将精液之住处分为三处：「膀胱口、腰部、身体」。应视之如蛇毒，蛇毒并无固定住处之规定，乃因嗔恨而触时方生；同理，精液亦无固定住处之规定，乃因贪欲而趋近时方生——此乃推论。

Khobhakaraṇapaccayo nāma bhesajjasenāsanāhārādipaccayo. Saṃsaggabhedatopīti etesu dvīhipi tīhipi. Pahīnavipallāsattāti ettha yaṃ kiñci supinantena sekkhaputhujjanā passanti, taṃ sabbaṃ vipallatthaṃ abhūtamevāti āpajjati. Tato ‘‘yaṃ pana pubbanimittato passati. Taṃ ekantasaccameva hotī’’ti idaṃ virujjhati, tasmā na visayaṃ sandhāya vuttaṃ. So hi sacco vā hoti, aliko vāti katvā tañce sandhāya vuttaṃ siyā, ‘‘asekkhā pahīnavipallāsattā saccameva passanti, nāsacca’’nti vattabbaṃ siyā. Kintu dassanaṃ sandhāya vuttaṃ. Tañhi abhūtaṃ, apassantopi hi passanto viya asuṇantopi suṇanto viya amunantopi munanto viya hoti. Saccampi vipassatīti no takkoti ācariyo. Taṃ rūpanimittādiārammaṇaṃ na hoti, āgantukapaccuppannaṃ rūpanimittādiārammaṇaṃ sandhāya vuttaṃ. Kammanimittagatinimittabhūtāni hi rūpanimittādīni bhavaṅgassa ārammaṇāni honti eva. Tattha kammanimittamatītameva, gatinimittaṃ thokaṃ kālaṃ paccuppannaṃ siyā.

所谓『引发扰动之缘』，即药品、卧具、饮食等缘。『亦因接触之差别』者，即于这两种或三种[之组合]中。『由于已断颠倒故』者——此处，凡有学者或凡夫于梦中所见之任何事物，皆落入虚妄、不实之中。由此，「凡从前兆中所见者，皆是纯然之实」——此语便相违，故所说并非针对境界而言。盖那[梦境]或真实，或虚妄——若是针对境界而说，则应说「无学者因已断颠倒故，所见皆是实，而非不实」。然而，所说乃针对见[的行为]本身而言。盖那[见]是虚妄的：即便不见者如同见者，不闻者如同闻者，不知者如同知者。『亦观察实义』者——老师[说]：此乃不可推论之事。那色相等所缘并非[常住之]所缘，所说乃针对外来的当下现前之色相等所缘而言。盖业相、趣相等色相，本是有分[心]之所缘；其中，业相唯属过去，趣相则有时是短暂现前之当下。

Īdisānīti paccakkhato anubhūtapubbaparikappitāgantukapaccuppannarūpanimittādiārammaṇāni, rāgādisampayuttāni cāti attho. Makkaṭassa niddā lahuparivattā hoti. So hi rukkhasākhato patanabhayā abhikkhaṇaṃ ummīlati ca supati ca. Manussā kiñcāpi punappunaṃ ummīlanti subyattataraṃ paṭibuddhā viya passanti, atha kho paṭibuddhānaṃ punappunaṃ bhavaṅgotaraṇaṃ viya supinakālepi tesaṃ bhavaṅgotaraṇaṃ hoti, yena ‘‘supatī’’ti vuccati. ‘‘Bhavaṅgacittena hi supatī’’ti vacanato bhavaṅgotaraṇaṃ karajakāyassa nirussāhasantabhāvūpanissayattā ‘‘niddā’’ti vuccati. Sā karajakāyassa dubbalabhāvena supinadassanakāle bhavaṅgato uttaraṇe satipi nirussāhasantabhāvappattiyā ‘‘pavattatī’’ti ca vuccati, yato sattā ‘‘paṭibuddhā’’ti na vuccanti, karajakāyassa nirussāhasantasabhāvappattito ca tannissitaṃ hadayavatthu na suppasannaṃ hoti, tato tannissitāpi cittappavatti asuppasannavaṭṭinissitadīpappabhā viya. Teneva aṭṭhakathāyaṃ ‘‘svāyaṃ dubbalavatthukattā cetanāya paṭisandhiṃ ākaḍḍhituṃ asamattho’’tiādi vuttaṃ.

『如此等类』者，义为：亲身经历过、先前已构想的、外来当下现前之色相等所缘，以及与贪等相应者。猴子之睡眠轻浅易动。盖其因惧怕从树枝坠落，而不断地开眼又入睡。人类虽亦不断开眼，看似醒觉甚为分明，然而，如同醒觉者不断沉入有分，在梦境之时，彼等亦有沉入有分之情形，因此被称为「在睡眠」。「人乃以有分心而睡眠」——由此语可知，沉入有分乃以肉身无力平静之状态为依托，故称为「睡眠」。该睡眠因肉身衰弱，虽于梦见之时从有分升起，却因到达无力平静之状态，故说「持续运行」；由此，众生不被称为「已觉醒」。又因肉身到达无力平静之本性，依托于此的心脏依处并不充分清净，由此，依托于彼的心之运行，亦如依托不充分清净之支撑的灯焰之光明。正因如此，注疏中说：「彼因依处衰弱，心思无力牵引结生」等语。

Gaṇṭhipade pana ‘‘dubbalavatthukattāti supine upaṭṭhitaṃ nimittampi dubbala’’nti likhitaṃ. Taṃ anekatthaṃ sabbampi nimittaṃ hoti, na ca dubbalārammaṇavatthukattā cetanā, tāya cittappavatti dubbalā atītānāgatārammaṇāya, paññattārammaṇāya vā adubbalattā, avatthukāya dubbalabhāvo na yujjati cetanāya avatthukāya bhāvanāpabhāvāyātirekabalasabbhāvato. Bhāvanābalasamappitañhi cittaṃ arūpampi samānaṃ atibhāriyampi karajakāyaṃ gahetvā ekacittakkhaṇeneva brahmalokaṃ pāpetvā ṭhapeti. Tappaṭibhāgaṃ anappitampi kāmāvacaracittaṃ karajakāyaṃ ākāse laṅghanasamatthaṃ karoti, pagevetaraṃ. Kiṃ panettha taṃ anumānakāraṇaṃ, yena cittasseva ānubhāvoti paññāyeyya cittānubhāvena vā laddhāsevanādikiriyāvisesanibbattidassanato, tasmā dubbalavatthukattāti dubbalahadayavatthukattāti ācariyassa takko. Attano mandatikkhākārena tannissitassa cittassa mandatikkhabhāvanipphādanasamatthañce, hadayavatthu cakkhusotādivatthu viya indriyaṃ bhaveyya, na cetaṃ indriyaṃ. Yato dhammasaṅgahe upādāyarūpapāḷiyaṃ uddesārahaṃ na jātaṃ. Anindriyattā hi taṃ kāyindriyassa anantaraṃ na uddiṭṭhaṃ, vatthurūpattā ca avatthurūpassa jīvitindriyassa anantarampi na uddiṭṭhaṃ, tasmā yaṃ vuttaṃ ‘‘tassa asuppasannattā tannissitā ca cittappavatti asuppasannā hotī’’ti, taṃ na siddhanti ce? Siddhameva anindriyānampi sappāyāsappāyautuāhārādīnaṃ paccayānaṃ samāyogato, cittappavattiyā vikāradassanato, paccakkhattā ca. Yasmā appaṭibuddhopi paṭibuddhaṃ viya attānaṃ maññatīti. Ettāvatā karajakāyassa nirussāhasantabhāvākāraviseso niddā nāma. Sā cittassa bhavaṅgotaraṇākāravisesena hoti, tāya samannāgato satto bhavaṅgato uttiṇṇo supinaṃ passati, so ‘‘kapimiddhapareto’’ti vuccati, so sutto appaṭibuddho hotīti ayamattho sādhito hoti.

然而，结节处写道：「『依处衰弱』者，即于梦中现起之相亦衰弱」。那一切相皆是多义的，然而，并非因所缘依处衰弱而使心思衰弱；以此而生之心之运行，以过去、未来为所缘或以施设为所缘时，并不衰弱；无依处者之衰弱，就心思而言，于无依处之情形中并不合理，因禅修之力超越常人之力而存在故。盖被禅修之力所充满的心，即便是无色之[法]，同样能在一个心识刹那中摄取极为沉重之肉身，带至梵天界而安立于彼。与之相当，即便未被充满之欲界心，亦能令肉身在空中跃腾，其余[更是如此]，不必多言。那么，此处据以推论「唯是心之威力」的理由是什么？——由见到因心之威力而获得的修习等行为的特殊果报显现，故知。因此，老师的推论是：所谓「依处衰弱」，即「心脏依处衰弱」。若以自身迟钝或敏锐之状貌，能使依托于彼的心产生迟钝或敏锐之性质，则心脏依处应如眼处、耳处等[诸根]成为根；然而，此非根。盖在《法集论》中，于所取色之列举中，此并不在应列举之列。因其非根，故未列于身根之后；又因其为依处色，故亦未列于非依处色之命根之后。因此，若谓「所说『因彼[心脏依处]不充分清净，依托于彼的心之运行亦不清净』，此说不成立」——此实已成立：即便非根，诸缘之适宜与不适宜、时节、食物等的组合，以及心之运行的变化，皆可由现量得知。由此，即便尚未觉醒者，亦认为自己如同已觉醒一般。至此，肉身无力平静之状态之特殊面貌，名为睡眠。此依心沉入有分之状态的特殊面貌而有；具足此者，众生从有分升起而见梦，彼被称为「被猴睡所覆」，彼是睡者而非觉者——此义已得成立。

Yasmā bhavaṅgavāranirantaratāya accantasutto nāma hoti, tasmā ‘‘yadi tāva sutto passati, abhidhammavirodho āpajjatī’’tiādi vuttaṃ. Yasmā pana niddākkhaṇe na paṭibuddho nāma hoti, tasmā ‘‘atha paṭibuddho passati, vinayavirodho’’tiādi vuttaṃ, yasmā ca akhīṇaniddo, anotiṇṇabhavaṅgo ca atthi, tasmā ‘‘kapimiddhapareto passatī’’ti vuttaṃ. Aññathā ayaṃ neva sutto na paṭibuddho, attanā taṃ niddaṃ anokkanto āpajjeyya. Ettāvatā ca abhidhammo, vinayo, nāgasenattheravacanaṃ yutti cāti sabbaṃ aññamaññasaṃsanditaṃ hoti. Tattha kapimiddhaparetoti bhavaṅgato uttiṇṇaniddāpareto. Sā hi idha kapimiddhaṃ nāma. ‘‘Tattha katamaṃ middhaṃ? Yā kāyassa akalyatā akammaññatā…pe… supanaṃ, idaṃ vuccati middha’’nti (dha. sa. 1163) evamāgataṃ. Idañhi arūpaṃ, imassa phalabhūto karajakāyassa akalyatā’pacalāyikāsupi niddāviseso kāraṇopacārena ‘‘kapimiddha’’nti pavuccati. Yañceva ‘‘kapimiddhapareto kho, mahārāja, supinaṃ passatī’’ti (mi. pa. 5.3.5 thokaṃ visadisaṃ) vuttanti.

由于有分流转不断,故称为「极熟睡者」,因此说「若此人处于熟睡状态而见梦,则与阿毗达摩相违」等语。然而,在睡眠之际,此人并非已觉醒者,因此说「若彼已醒觉而见梦,则与律相违」等语。又因存在睡眠未尽者与有分未度者,故说「被猿眠所笼罩者见梦」。否则,此人既非熟睡、亦非已醒,而是自身尚未沉入彼睡眠,岂能犯罪?至此,阿毗达摩、律、龙军长老之言以及正理,四者相互印证、彼此吻合。其中,『被猿眠所笼罩』者,即被从有分中升起之睡眠所笼罩。盖此处所谓「猿眠」者,即彼睡眠是也。如《法集论》所载:「其中,何为眠?凡身之不堪用、不适业……乃至……睡眠,此称为眠。」此乃非色法。由此非色法为因,其果报所成之生起之身,出现不堪用、昏沉,乃至在睡眠中呈现之种种特殊睡眠状态,以因缘借代之方式,称为「猿眠」。此即《弥兰陀王问经》所说「大王,被猿眠所笼罩者见梦」之义。

Yaṃtaṃ āpattivuṭṭhānanti ettha yena vinayakammena tato vuṭṭhānaṃ hoti, taṃ idha āpattivuṭṭhānaṃ nāma. Avayave samūhavohārena vāti ettha sākhacchedako rukkhacchedakoti vuccatītiādi nidassanaṃ, vedanākkhandhādi ruḷhīsaddassa nidassanaṃ. Na ca mayāti vīmaṃsanapadassa tassa kiriyaṃ sandhāya, mocane ca sanniṭṭhānaṃ sandhāya muccanapakatiyā cāti vuttaṃ.

「罪出」者,此中以何律甘马从彼出离,此处名为「罪出」。「以部分称呼整体」者,此中如「砍枝者称为砍树者」等为例证,受蕴等为约定俗成词之例证。「非我等」者,就彼审察词之作用而言,就解脱之确立而言,以解脱之性质而说。

§240

240.Gehanti pañcakāmaguṇā. Vanabhaṅgiyanti pābhatikaṃ. Sampayuttasukhavedanāmukhena rāgova ‘‘assādo’’ti vutto. Supantassa cāti idaṃ kapimiddhapareto viya bhavaṅgasantatiṃ avicchinditvā supantaṃ sandhāya vuttanti, vīmaṃsitabbaṃ. Jagganatthāyāti sodhanatthāya.

「家」者,五欲功德。「林野」者,自然之物。以相应乐受为门,贪本身被称为「味」。「睡眠者」者,此应审察:如同被猿猴昏沉所缠者,不断有分相续而睡眠者之意而说。「为觉醒」者,为清净之意。

§266

266. ‘‘Dārudhītalikalepacittānaṃ aṅgajātapaṭinijjhānepi dukkaṭa’’nti vadanti. ‘‘Uppanne pariḷāhe mocanarāgajo’’ti likhanti. Vālikāya vā ‘‘hatthikāmaṃ nassatī’’ti ettha viya ‘‘āpatti tva’’nti sabbattha pāṭho. ‘‘Ehi me tvaṃ, āvuso sāmaṇera, aṅgajātaṃ gaṇhāhī’’ti āgatattā ‘‘vacīkamma’’ntipi vattuṃ yuttaṃ viya dissati. Evaṃ sante aññaṃ ‘‘evaṃ karohī’’ti āṇattiyāpi āpatti siyāti saṅkaraṃ hoti. Tasmā na vuttanti gahetabbanti keci.

「对木女、泥女、画女之身分观察亦恶作」,如是说。「生起热恼时,解脱贪所生」,如是书写。或以沙「象欲消失」此处如「汝有罪」,一切处为读法。「来吧,贤友沙玛内拉,汝取身分」,因已来故,说「语业」亦似应理。如是之时,于其他「如是作」之命令亦有罪,则成混乱。是故诸师取为「未说」。

§267

267. ‘‘Pupphāvaliyaṃ sāsavaḷiya’’nti duvidho kira.

「花鬘中有酒鬘」,据说有二种。

Sukkavissaṭṭhisikkhāpadavaṇṇanā niṭṭhitā. · 出精学处注释结束。

2. Kāyasaṃsaggasikkhāpadavaṇṇanā二、身体接触学处注释

§270

270. ‘‘Otiṇṇo’’ti imināssa sevanādhippāyatā dassitā. ‘‘Vipariṇatena cittena mātugāmena saddhi’’nti imināssa vāyāmo dassito. ‘‘Saddhi’’nti hi padaṃ saṃyogaṃ dīpeti, so ca payogo samāgamo allīyanaṃ. Kena cittena? Vipariṇatena cittena, na pattapaṭiggahaṇādhippāyādināti adhippāyo. ‘‘Kāyasaṃsaggaṃ samāpajjeyyā’’ti imināssa vāyamato phassapaṭivijānanā dassitā hoti. Vāyamitvā phassaṃ paṭivijānanto hi samāpajjati nāma. Evamassa tivaṅgasampatti dassitā hoti. Atha vā otiṇṇo. Kena? Vipariṇatena cittena yakkhādinā satto viya. Upayogatthe vā etaṃ karaṇavacanaṃ. Otiṇṇo vipariṇataṃ cittaṃ kūpādiṃ viya satto. Atha vā ‘‘rāgato uttiṇṇo bhavissāmī’’ti bhikkhubhāvaṃ upagato, tato uttiṇṇādhippāyato vipariṇatena cittena hetubhūtena tameva rāgaṃ otiṇṇo. Mātugāmena attano samīpaṃ āgatena, attanā upagatena vā. Etena mātugāmassa sārattatā vā hotu virattatā vā, sā idha appamāṇā, na bhikkhunīnaṃ kāyasaṃsagge viya ubhinnaṃ sārattatāya payojanaṃ atthi.

「陷入」者,以此显示其亲近之意图。「以变异心与女人一起」者,以此显示其努力。「一起」此词显示结合,彼即努力、会合、依附。以何心?以变异心,非以接受钵等之意图,此为意趣。「应入身触」者,以此显示其从努力而来之触觉知。努力而觉知触者,名为入。如是显示其三支具足。或者,陷入。以何?以变异心,如被亚卡等所缠之有情。或此为作具格之用途义。陷入,变异心,如有情陷入井等。或者,「我将从贪出离」而受比库身,从彼出离之意图,以变异心为因,陷入彼贪本身。以女人来至自己近处,或以自己前往。以此,女人之染着或离染,此处不定,非如比库尼身触中,二者染着有必要。

Kāyasaṃsagganti ubhinnaṃ kāyānaṃ sampayogaṃ. Padabhājane pana ‘‘samāpajjeyyāti ajjhācāro vuccatī’’ti vuttaṃ, taṃ samāpajjanaṃ sandhāya, na kāyasaṃsaggaṃ. Kāyasaṃsaggassa samāpajjanā hi ‘‘ajjhācāro’’ti vuccati. Aṭṭhakathāyaṃ pana ‘‘yo so kāyasaṃsaggo nāma, so atthato ajjhācāro hotī’’ti vuttaṃ, taṃ parato pāḷiyaṃ ‘‘sevanādhippāyo, na ca kāyena vāyamati, phassaṃ paṭivijānāti, anāpattī’’ti (pārā. 279) vuttalakkhaṇena virujjhatīti. Phassapaṭivijānanāya hi saṃsaggo dīpito. So ce ajjhācāro hoti, kathaṃ anāpatti hotīti. Suvuttametaṃ, kintu ‘‘kāyasaṃsaggaṃ samāpajjeyyā’’ti padaṃ uddharitvā ‘‘ajjhācāro vuccatī’’ti ubhinnampi padānaṃ sāmaññabhājanīyattā, samāpajjitabbābhāve samāpajjanābhāvena ‘‘so atthato ajjhācāro hotī’’ti vuttaṃ siyā.

「身触」者,二者身体之接触。然于词句分析中说「应入者,称为侵犯」,彼就入而言,非就身触。身触之入,称为「侵犯」。然于注疏中说「彼所谓身触者,就义而言即是侵犯」,彼与后文巴利「有亲近意图,然不以身努力,觉知触,无罪」所说之相违背。以触觉知显示接触。若彼是侵犯,如何无罪?此说得好,然提取「应入身触」一词,「称为侵犯」,因二词皆可共同分析,于无应入时,以无入故,可能说「彼就义而言即是侵犯」。

‘‘Hatthaggāhaṃ vā’’ti ettha hatthena sabbopi upādinnako kāyo saṅgahito, na bhinnasantāno tappaṭibaddho hatthālaṅkārādi. Veṇiggahaṇena anupādinnako abhinnasantāno kesalomanakhadantādiko kammapaccayautusamuṭṭhāno gahitoti veditabbaṃ. Tenevāha aṭṭhakathāyaṃ ‘‘anupādinnakenapi kenaci kesādinā upādinnakaṃ vā anupādinnakaṃ vā phusantopi saṅghādisesaṃ āpajjatiyevā’’ti (pārā. aṭṭha. 2.274). Tena anupādinnakānampi kesalomādīnaṃ aṅgabhāvo veditabbo. Evaṃ santepi ‘‘phassaṃ paṭijānātīti tivaṅgasampattiyā saṅghādiseso. Phassassa appaṭivijānanato duvaṅgasampattiyā dukkaṭa’’nti iminā pāḷiaṭṭhakathānayena virujjhatīti ce? Na, tadatthajānanato. Phuṭṭhabhāvañhi paṭivijānantopi phassaṃ paṭivijānāti nāma, ayameko attho, tasmā mātugāmassa, attano ca kāyapariyāpannānaṃ kesādīnaṃ aññamaññaṃ phuṭṭhabhāvaṃ phusitvā taṃ sādiyanaṃ phassaṃ paṭivijānāti nāma, na kāyaviññāṇuppattiyā eva. Anekantikañhettha kāyaviññāṇaṃ. Mātugāmassa upādinnakena kāyena, anupādinnakena vā kāyena bhikkhuno upādinnakakāye phuṭṭhe pasannakāyindriyo ce hoti, tassa kāyaviññāṇaṃ uppajjati, teneva phassaṃ paṭivijānāti nāma so hoti. Anupādinnakakāyo, loluppo appasannakāyindriyo vā hoti, timiravātena upahatakāyo vā tassa kāyaviññāṇaṃ nuppajjati. Na ca tena phassaṃ paṭivijānāti nāma, kevalaṃ sevanādhippāyena vāyamitvā kāyasaṃsaggaṃ samāpajjanto phassaṃ paṭivijānāti nāma manoviññāṇena, tena vuttaṃ ‘‘kāyasaṃsaggaṃ samāpajjeyyāti imināssa vāyamato phassapaṭivijānanā dassitā’’ti. Aparopi bhikkhu mātugāmassa kāyapaṭibaddhena vā nissaggiyena vā phuṭṭho kāyaviññāṇaṃ uppādentena phassaṃ paṭivijānāti nāma, tasmā vuttaṃ ‘‘anekantikañhettha kāyaviññāṇa’’nti. Aparo vatthaṃ pārupitvā niddāyantaṃ mātugāmaṃ kāyasaṃsaggarāgena vatthassa uparibhāge saṇikaṃ phusanto vatthantarena nikkhantalomasamphassaṃ appaṭivijānantopi sevanādhippāyo kāyena vāyamitvā phassaṃ paṭivijānāti nāma, saṅghādisesaṃ āpajjati. ‘‘Nīlaṃ ghaṭṭessāmīti kāyaṃ ghaṭṭeti, saṅghādiseso’’ti hi vuttaṃ. Ayaṃ dutiyo attho. Evaṃ anekatthattā, evaṃ duviññeyyādhippāyato ca mātikāṭṭhakathāyaṃ phassapaṭivijānanaṃ aṅgantveva na vuttaṃ. Tasmiñhi vutte ṭhānametaṃ vijjati, yaṃ bhikkhu saṅghādisesaṃ āpajjitvāpi nakhena lomena saṃsaggo diṭṭho, na ca me lomaghaṭṭanena kāyaviññāṇaṃ uppannaṃ, timiravātathaddhagatto cāhaṃ na phassaṃ paṭivijānāmīti anāpannasaññī siyāti na vuttaṃ, apica ‘‘phassaṃ paṭivijānāti, na ca phassaṃ paṭivijānātī’’ti ca etesaṃ padānaṃ aṭṭhakathāyaṃ vuttanayaṃ dassetvā so paññāpetabbo. Ettāvatā na tadatthajānanatoti kāraṇaṃ vitthāritaṃ hoti.

关于「握手」等语,此处以「手」摄取一切有执受之身,而非属于他相续、与彼相系之手饰等物。应知以「执发」摄取无执受、属于同一相续之发、毛、爪、齿等,乃由业缘与时节所生起者。故注疏中说:「即使以无执受之发等任何一物触及有执受或无执受之身,亦犯桑喀地谢萨。」由此应知,发、毛等虽属无执受,然亦为身体之组成部分。虽如此,若谓此与「承认触觉,则以三缘具足犯桑喀地谢萨;因不承认触觉,以二缘具足犯恶作」此一巴利注疏之法相相违,然则不然,因为了知其义故。盖承认已被触及之状态,亦即承认触觉——此为第一义。因此,触及女人之身与属于自身之发等物相互接触之状态,并对此产生认可,此称为「承认触觉」,而非仅凭身识之生起。盖身识于此处并非绝对。若女人以有执受之身、或以无执受之身触及比库之有执受之身,而彼身根明净,则彼之身识生起,唯凭此身识方称为「承认触觉」。若身体属无执受之物、或身根不明净、或身体因风寒所侵而僵硬,则身识不生起,亦不得称为「承认触觉」;仅以追求交媾之意图而努力、趋向身体接触者,以意识承认触觉,故注疏说:「『趋向身体接触』——以此显示彼于努力之中以意识承认触觉。」另有比库被女人身体相系之物或脱离之物触及,令身识生起,此亦称为「承认触觉」,故说「身识于此处并非绝对」。又有比库对正穿衣而卧之女人,以身体接触之贪欲,轻轻触摸衣物上面,虽未承认经由衣物而接触之毛发之感触,然以追求交媾之意图,以身体努力而承认触觉,犯桑喀地谢萨。诚如所说:「意图触摸蓝色之物而以身触摸,犯桑喀地谢萨。」此为第二义。由于含义多端,且意图难以明确辨识,故在戒本注疏中,承认触觉并未作为单一要素而列出。若将其列出,则存在如此情形之可能:比库已犯桑喀地谢萨,却以「见到指甲与毛发接触,然我并无因毛发被触而生起身识,且我身体因风寒而僵硬,故我未承认触觉」为由,自以为未犯。故未列出。更应依注疏所示之「承认触觉」与「不承认触觉」二语之诠释方式,对彼加以说明。至此,「了知其义」之理由已广为阐明。

Padabhājanīyavaṇṇanā词句分别注释

§271

271.‘‘Rattaṃ cittaṃ imasmiṃ atthe adhippetaṃ vipariṇata’’nti kiñcāpi sāmaññena vuttaṃ, vinītavatthūsu ‘‘mātuyā mātupemena āmasati…pe… āpatti dukkaṭassā’’ti vuttattā kāyasaṃsaggarāgeneva rattanti veditabbaṃ. Tathā ‘‘mātugāmo nāma manussitthī’’ti kiñcāpi avisesena vuttaṃ, atha kho avinaṭṭhindriyāva manussitthī idhādhippetā ‘‘matitthiyā kāyasaṃsaggaṃ samāpajji…pe… āpatti thullaccayassā’’ti vuttattā. ‘‘Manussitthī’’ti ettāvatā siddhe ‘‘na yakkhī na petī na tiracchānagatā’’ti vacanaṃ avinaṭṭhindriyāpi na sabbā manussaviggahā itthī idha manussitthī nāma. Yakkhiādayo hi attano jātisiddhena iddhivisesena ijjhantiyo manussaviggahāpi hontīti dassanatthaṃ vuttaṃ. Tāsu yakkhī thullaccayavatthu hoti vinītavatthūsu yakkhiyā kāyasaṃsaggena thullaccayassa vuttattā. Tadanulomattā petitthī, devitthī ca thullaccayavatthu. Tiracchānagatitthī dukkaṭavatthu. Tiracchānagatamanussaviggahitthī ca thullaccayavatthumevāti eke. Vibhaṅge pana ‘‘manussitthī ca hoti manussitthisaññī’’ti pāḷiyā abhāvena ‘‘itthī ca hoti yakkhisaññī’’tiādivacane sati yakkhiādīnaṃ anitthitāpasaṅgato, ‘‘itthī ca hoti itthisaññī’’tiādimhi yakkhiādīnaṃ antokaraṇe sati tāsaṃ saṅghādisesavatthubhāvappasaṅgato ca yakkhiādayo na vuttāti veditabbā. Eke pana ‘‘vinītavatthumhi ‘aññataro bhikkhu tiracchānagatitthiyā kāya…pe… dukkaṭassā’ti ettha amanussaviggahā pākatikatiracchānagatitthī adhippetā, tasmā dukkaṭaṃ vuttaṃ. ‘Itthī ca hoti tiracchānagatasaññīti tiracchānagatā ca hoti itthisaññī’tiādivāresupi pākatikatiracchānagatova adhippeto, so ca tiracchānagatapurisova. Teneva duṭṭhullavācāattakaāmapāricariyasikkhāpadesu manussapurisapaṭisaṃyuttavārā viya tiracchānapaṭisaṃyuttavārāpi nāgatā’’ti vadanti. Tathā paṇḍakoti idha manussapaṇḍakova, purisoti ca idha manussapurisova āgato, tasmā amanussitthī amanussapaṇḍako amanussapuriso tiracchānagatitthī tiracchānagatapaṇḍako manussāmanussatiracchānagataubhatobyañjanakā cāti aṭṭha janā idha nāgatā, tesaṃ vasena vatthusaññāvimatibhedavasena āpattibhedābhedavinicchayo, anāgatavāragaṇanā ca asammuyhantena veditabbā, tathā tesaṃ dukamissakādivārā, āpattianāpattibhedavinicchayo ca. ‘‘Tattha amanussapaṇḍakaamanussapurisatiracchānagatitthitiracchānagatapaṇḍakāti cattāro dukkaṭavatthukā, amanussitthimanussaubhatobyañjanakā thullaccayavatthukā, amanussaubhatobyañjanakā tiracchānagataubhatobyañjanakā dukkaṭavatthukā, pāḷiyaṃ pana amanussitthiyā anāgatattā amanussapaṇḍakā, ubhatobyañjanakā purisā ca nāgatā. Tiracchānagatitthipaṇḍakaubhatobyañjanakā tiracchānagatapurisena samānagatikattā nāgatā, manussaubhatobyañjanako manussapaṇḍakena samānagatikattā anāgato’’ti vadanti. Aṭṭhakathāyaṃ (pārā. aṭṭha. 2.281) pana ‘‘nāgamāṇavikāyapi supaṇṇamāṇavikāyapi kinnariyāpi gāviyāpi dukkaṭamevā’’ti vuttattā tadeva pamāṇato gahetabbaṃ.

271. 「心已染色」,此处意指在此义中转变——虽泛泛而说,然依案例集中「以母爱之情触摸母亲……犯恶作」之记载,应知此处乃以身体接触之贪欲而染色。同样,「女人者,即人类女性」虽无差别地说,然此处所意指之人类女性乃根机未坏者,因案例集中说「与死去女人发生身体接触……犯土喇吒亚」。既然以「人类女性」一语已可成立,复又说「非亚卡女、非饿鬼女、非畜生女」,此乃为显示:即使具有人类形体、根机亦未坏者,若非一切皆为人类女性——因为亚卡女等以本生所具之神通特力,即使现人类形体,亦是亚卡等——故作此说。其中,亚卡女为土喇吒亚之对象,因案例集中以与亚卡女身体接触而说土喇吒亚故。与此相应,饿鬼女、天女亦为土喇吒亚之对象。畜生女为恶作之对象。现人类形体之畜生女,有人认为亦为土喇吒亚之对象。然观分别解脱经文,因「且为人类女性,且具人类女性之想」此语不见于巴利,而在「且为女性,且具亚卡女之想」等语中若将亚卡女等涵括在内,则产生亚卡女等非为女性之过失;在「且为女性,且具女性之想」等语中若将亚卡女等涵括于内,则产生彼等成为桑喀地谢萨对象之过失,故应知亚卡女等未被列入。另有人说:「在案例集中『某比库与畜生女发生身体……犯恶作』,此处所意指者为非人类形体之普通畜生女,故说恶作。在『且为女性,且具畜生之想;且为畜生,且具女性之想』等各节中,所意指者亦为普通畜生,且为畜生雄性。正因如此,在粗恶语、自我供养、欲侍奉等学处中,有关人类男性之各节,如人类男性相关节次未出现畜生相关节次一样。」又,此处「般哒咖」者,乃人类般哒咖;「男人」者,亦乃人类男人。因此,非人类女性、非人类般哒咖、非人类男人、畜生女、畜生般哒咖、人类与非人类两性人、非人类两性人、畜生两性人——此八类人未见于此处,对于彼等,依对象与想法之有疑无疑之别而辨别犯与不犯,以及未列节次之计算,应由不迷惑者加以了知;同样,彼等之混杂等节次,以及犯与不犯之辨别亦然。有人说:「其中,非人类般哒咖、非人类男人、畜生女、畜生般哒咖——此四者为恶作之对象;非人类女性、人类两性人为土喇吒亚之对象;非人类两性人、畜生两性人为恶作之对象。然在巴利中,因非人类女性未被列入,故非人类般哒咖、两性人以及男人皆未被列入。畜生女、般哒咖、两性人因与畜生男同等归趣而未被列入;人类两性人因与人类般哒咖同等归趣而未被列入。」然注疏中说:「龙族少女、金翅鸟族少女、乾达婆女、母牛,亦仅犯恶作。」故应以此为准量。

Tatrāyaṃ vicāraṇā – ‘‘na, bhikkhave, tiracchānagatassa nisinnaparisāya pātimokkhaṃ uddisitabba’’nti (mahāva. 183) ettha ‘‘tiracchānagatoti yassa upasampadā paṭikkhittā’’ti (kaṅkhā. aṭṭha. nidānavaṇṇanā) aṭṭhakathāyaṃ vuttattā tiracchānagatamanussaviggaho pākatikatiracchānagatato visiṭṭho, tathā yakkhapetatiracchānagatamanussaviggahānaṃ ‘‘tiracchānagatassa ca dukkhuppattiyaṃ apica dukkaṭamevā’’ti ettha visesetvā vuttattā ca ‘‘patanarūpaṃ pamāṇaṃ, na maraṇarūpa’’nti ettha āpattivisesavacanato ca ‘‘ubhato avassute yakkhassa vā petassa vā paṇḍakassa vā tiracchānagatamanussaviggahassa vā adhakkhakaṃ ubbhajāṇumaṇḍalaṃ kāyena kāyaṃ āmasati, āpatti thullaccayassā’’ti (pāci. 661) sāmaññena vacanato ca so visiṭṭhoti siddhaṃ. Visiṭṭhattā ca tiracchānagatamanussaviggahitthiyā kāyasaṃsaggaṃ samāpajjantassāti viseso hoti, tasmā tattha āpattivisesena bhavitabbaṃ. Yadi kāyasaṃsaggasikkhāpade tiracchānagatamanussaviggahitthīpi adhippetā, rūpasāmaññena saññāvirāgattāsambhavato duṭṭhullavācāattakāmapāricariyasikkhāpadesupi sā vattabbā bhaveyya, sā cānāgatā. Sarūpena saṃkhittavārattā nāgatāti ce? Itthī ca hoti tiracchānagato ca ubhinnaṃ itthisaññīti idha āgatattā purisaliṅganiddeso na yujjati, tasmā tiracchānagatapuriso ca idha āgato, tiracchānagatamanussaviggahitthiyā pāḷiyaṃ anāgatāyapi dukkaṭameva aṭṭhakathāyaṃ vuttattāti imassa vacanassa kāraṇacchāyā pariyesitabbāti adhippāyo. Idaṃ na yujjati. Kasmā? Itthīnaṃ, purisānañca ekato vacane purisaliṅgasabbhāvato. Idha tiracchānagatapurisapaṇḍakitthiyo tissopi ekato sampiṇḍetvā ‘‘tiracchānagato’’ti vuttaṃ.

关于此处之审查——「诸比库,不应在有畜生坐于其中之会众前诵读巴帝摩卡」,此处注疏中说「『畜生』者,乃其达上被禁止者」,故现人类形体之畜生比普通畜生更为殊胜。又因亚卡、饿鬼、畜生、现人类形体之畜生被分别说及「畜生之苦生,亦仅犯恶作」,又因「堕落之形态为准量,非死亡之形态」此处有关犯罪差别之说,以及「双方均有漏出之亚卡、或饿鬼、或般哒咖、或现人类形体之畜生,以身触身,自锁骨以上、膝盖以下,犯土喇吒亚」此泛称之语,故彼之殊胜得以成立。由于殊胜,与现人类形体之畜生女发生身体接触者亦有差别,故彼处应有犯罪之差别。若在身体接触学处中,现人类形体之畜生女亦被意指,则因形体相似而难以产生想法之消退,在粗恶语、自我供养、欲侍奉等学处中亦应提及彼女,然彼女并未被列入。若谓因形体相同而作为省略节次故未列入——然「且为女性,且具畜生之想;且为畜生,且具女性之想」于此处已被列入,故雄性之描述不合,因此畜生男亦于此处被列入。巴利中虽未列入现人类形体之畜生女,注疏中亦说仅犯恶作——探究此语之因由背景,乃其意趣所在。此说不合。何以故?因为女性与男性合称时,用男性语言形式故。此处将畜生男、般哒咖、女性三者合并总称为「畜生」。

Tattha ca manussaviggahāmanussaviggahesu itthipaṇḍakapurisasaññitā yathāsambhavaṃ veditabbā. Duṭṭhullavācādisikkhāpadadvaye vārānaṃ saṃkhittattā purisatiracchānagatādayo nāgatā. Yathāvuttesu āpatti, tathā tatthāpi. Aññathā purisaṃ obhāsantassa ca anāpattīti paṇḍakaṃ obhāsantassa ca thullaccayanti mātikāṭṭhakathāyaṃ vuttaṃ. Tasmā te vārā saṃkhittāti paññāyantīti. Viseso ca paṇḍake, purise, tiracchānagate ca itthisaññissa atthi, tathāpi tattha dukkaṭaṃ vuttaṃ, tasmā aṭṭhakathāyaṃ vuttameva pamāṇanti dvinnametesaṃ vādānaṃ yattha yutti vā kāraṇaṃ vā atirekaṃ dissati, taṃ vicāretvā gahetabbanti āricayo. Evarūpesu ṭhānesu suṭṭhu vicāretvā kathetabbaṃ.

其中,在现人类形体者与非现人类形体者之间,对女性、般哒咖、男性之想法,应依情况各自加以了知。在粗恶语等二学处中,因各节次被省略,故畜生男等未被列入。依照所说者之犯罪,彼处亦如是。否则,注疏中说:对向男性挑逗者无犯;对向般哒咖挑逗者犯土喇吒亚。由此可知彼等节次被省略。般哒咖、男人、畜生亦有对女性之想之差别,然彼处仍说恶作,故应以注疏所说为准量——对于此二说,应审察何处正理或理由更为充分,取而用之,此乃长老之教示。凡此等处,应善加审察后方可宣说。

Tattha pāḷiyaṃ āgatavāragaṇanā tāva evaṃ saṅkhepato veditabbā – itthimūlakā pañca vārā paṇḍakapurisatiracchānagatamūlakā ca pañca pañcāti vīsati vārā ekamūlakā, tathā dumūlakā vīsati, missakamūlakā vīsatīti saṭṭhi vārā, tāni tīṇi vīsatikāni honti. Ekekasmiṃ vīsatike ekekamūlavāraṃ gahetvā kāyena kāyapaṭibaddhavārā tayo vuttā. Sesā sattapaññāsa vārā saṃkhittā, tathā kāyapaṭibaddhena kāyavārā tayo vuttā, sesā saṃkhittā, evaṃ kāyapaṭibaddhena kāyapaṭibaddhavārepi nissaggiyena kāyavārepi nissaggiyena kāyapaṭibaddhavārepi nissaggiyena nissaggiyavārepi tayo tayo vārā vuttā, sesā saṃkhittā. Evaṃ channaṃ tikānaṃ vasena aṭṭhārasa vārā āgatāti sarūpato vuttā, sesā dvecattālīsādhikāni tīṇi vārasatāni saṃkhittāni. Tato paraṃ mātugāmassa sārattapakkhe kāyena kāyanti ekamekaṃ vaḍḍhetvā pubbe vuttā aṭṭhārasa vārā āgatāti ekavīsati vārā sarūpena āgatā, navanavutādhikāni tīṇi vārasatāni saṃkhittāni. Tato paraṃ āpattānāpattidīpakā cattāro sevanādhippāyamūlakā cattāro mokkhādhippāyamūlakāti dve catukkā āgatā.

其中,巴利中所列节次之数量,应简要了知如下:以女性为根本之五节次,以及以般哒咖、男人、畜生为根本之各五节次——合计二十节次为单一根本类;同样,双重根本类二十节次,混合根本类二十节次,共六十节次,此为三个二十节次组。在每一个二十节次组中,取每一根本节次,「以身触身」之节次各说三节,其余五十七节次被省略;同样,「以身体相系之物触身」各说三节,其余省略;如此「以身体相系之物触身体相系之物」、「以脱离之物触身」、「以脱离之物触身体相系之物」、「以脱离之物触脱离之物」各节次中亦各说三节,其余省略。如此依六组三节之方式,共有十八节次被具体列出,其余三百四十二节次被省略。此后,在女人方面,于贪欲一方,「以身触身」每一节次依次增列,如前所说之十八节次被列出,共二十一节次具体列出,其余三百九十九节次被省略。此后又列出四节次以显示犯与不犯,四节次以追求交媾之意图为根本,四节次以追求解脱之意图为根本——此两组四节次被列出。

Tatthāyaṃ viseso – yadidaṃ mātikāya parāmasanapadaṃ, tena yasmā āmasanādīni chupanapariyosānāni dvādasapi padāni gahitāni, tasmā paduddhāraṃ akatvā ‘‘āmasanā parāmasanaṃ chupana’’nti āha. Parāmasanaṃ nāma āmasanā. ‘‘Chupana’’nti hi vutte parāmasanampi visuṃ ekattaṃ bhaveyyāti veditabbaṃ. Itthī ca hoti itthisaññī cāti imasmiṃ paṭhamavāre eva dvādasapi āmasanādīni yojetvā dassitāni. Tato paraṃ ādimhi dve padānīti cattāri padāni āgatāni, itarāni saṃkhittānīti veditabbāni. Nissaggiyena kāyavārādīsu pana sabbākārena alābhato āmasanamevekaṃ āgataṃ, netarāni. ‘‘Sañcopeti haratī’’ti pāṭho, sañcopeti ca. Gaṇṭhipadesu pana ‘‘purimanayenevāti rajjuvatthādīhi parikkhipane’’ti ca pacchā ‘‘purimanayenevāti sammasanā hotī’’ti ca ‘‘veṇiggāhe āpattiyā paññattattā lomaphusanepi saṅghādiseso’’ti ca ‘‘taṃ pakāsetuṃ upādinnakena hītiādi vutta’’nti ca likhitaṃ.

此处有如下区别：即摩得勒伽（戒经之纲要）中有「接触语」一词，由于以「接触」为首、以「触摸」为末的十二个词皆被涵摄其中，故不逐词列举，而直接说「接触、抓持、触摸」。所谓「抓持」，即「接触」之义。说「触摸」时，应知「抓持」亦别为一项而成立。在「对方是女人、且认知为女人」这第一种情形中，以「接触」为首的十二个词皆已配合展示。其后，「于首列二词」者，谓共出现四词，其余则应知已被略摄。至于「因尼萨耆亚而失去身份等各方面利益者，则仅列「接触」一词，其余不列。」「移动并带走」为一种读法，另有「并且移动」之读。在结义词条中，则分别写道：「依前述方式，即以绳索等物围绕」；其后又写「依前述方式，即成为触察」；又写「由于关于发辫抓取的学处已制，乃至触碰毛发亦构成桑喀地谢萨」；以及「为显明此义，故以『由有执受者……』等语说之」。

Yathāniddiṭṭhaniddeseti imasmiṃyeva yathāniddiṭṭhe niddese. ‘‘Sadisaṃ aggahesī’’ti vutte tādisaṃ aggahesīti garukaṃ tattha kārayeti attho, kāyasaṃsaggavibhaṅge vāti attho. Itaropi kāyapaṭibaddhachupanako. Gahaṇe cāti gahaṇaṃ vā. Virāgiteti viraddhe. Sārattanti kāyasaṃsaggarāgena rattaṃ, attanā adhippetanti attho. ‘‘Mātubhaginiādivirattaṃ gaṇhissāmī’’ti virattaṃ ñātipemavasena gaṇhi, ettha dukkaṭaṃ yuttaṃ. ‘‘Kāyasaṃsaggarāgaṃ vā sārattaṃ gaṇhissāmī’’ti virattaṃ mātaraṃ gaṇhi, anadhippetaṃ gaṇhi. Ettha mahāsumattheravādena thullaccayaṃ ‘‘kāyaṃ gaṇhissāmī’’ti kāyappaṭibaddhaṃ gaṇhāti, thullaccayanti laddhikattā. ‘‘Itthī ca hoti itthisaññī sāratto ca, bhikkhu ca naṃ itthiyā kāyena kāyaṃ āmasati, āpatti saṅghādisesassā’’ti (pārā. 273) vacanato saṅghādisesopi khāyati. ‘‘Virattaṃ gaṇhissāmī’’ti sārattaṃ gaṇhāti, etthapi saṅghādisesova khāyati ‘‘nīlaṃ ghaṭṭessāmī’ti kāyaṃ ghaṭṭeti, saṅghādiseso’’ti vacanato. Ettha pana ‘‘na pubbabhāge kāyasaṃsaggarāgattā’’ti anugaṇṭhipade kāraṇaṃ vuttaṃ. Keci pana ‘‘garukāpattibhayena ‘nīlameva ghaṭṭessāmī’ti vāyāmanto kāyaṃ ghaṭṭeti, pubbabhāge tassa ‘kāyapaṭibaddhaṃ ghaṭṭessāmī’ti pavattattā dukkaṭena bhavitabba’’nti vadanti. Dhammasiritthero ‘‘evarūpe saṅghādiseso’’ti vadati kira. ‘‘Itthiubhatobyañjanakaitthiyā purisaubhatobyañjanakapurise vuttanayena āpattibhedo, itthiliṅgassa paṭicchannakālepi itthivaseneva āpattī’’ti vadanti.

「如所说之解释」者,即在此所说之解释中。当说「取相似者」时,义为:取如是者,令作重罪,义为在身触分别中。其余者亦是身所系属之触摸。「于取时」者,或于取时。「离欲者」者,于已离欲者。「有欲者」者,为身触之欲所染,义为自己所意图者。「我将取母姊妹等之离欲者」而以亲族之爱取离欲者,于此恶作是适当的。「我将取有身触之欲或有欲者」而取离欲之母,取非所意图者。于此依大苏玛长老之说为土喇吒亚,「我将取身」而取身所系属者,因得故为土喇吒亚。因「若是女人且有女人想且有欲,比库以身触彼女人之身,犯桑喀地谢萨」之语故,桑喀地谢萨亦显现。「我将取离欲者」而取有欲者,于此亦桑喀地谢萨显现,因「我将触青色」而触身,为桑喀地谢萨之语故。然于此「非于前分有身触之欲故」,于随顺句中说明了理由。然而有些人说:「因重罪之怖畏,『我将只触青色』而努力者触身,因彼于前分有『我将触身所系属者』之进行故,应以恶作」。达摩西利长老据说说「于如是情形为桑喀地谢萨」。他们说:「于女人、二根女人、女人化之男人、二根男人,依所说之方式有罪之差别,即使女根隐藏时,亦只依女人而有罪」。

Vinītavatthuvaṇṇanā判例事注释

§281

281.Tiṇaṇḍupakanti hiriverādimūlāni gahetvā kattabbaṃ. Tālapaṇṇamuddikanti tālapaṇṇamayaṃ aṅgulimuddikaṃ, tena tālapaṇṇamayaṃ kaṭaṃ, kaṭisuttakaṃ, kaṇṇapiḷandhanādi sabbaṃ na vaṭṭatīti siddhaṃ. Tambapaṇṇivāsino itthirūpaṃ likhitaṃ, kaṭikapaṭañca na chupanti kira. Ākarato muttamatto. Ratanamissoti alaṅkāratthaṃ kato kañcanalatādivinaddho. Suvaṇṇena saddhiṃ yojetvā pacitvāti suvaṇṇarasaṃ pakkhipitvā pacitvā. Bījato dhātupāsāṇato paṭṭhāya. Thero na kappatīti ‘‘tumhākaṃ pesita’’nti vuttattā. ‘‘Cetiyassa pūjaṃ karothā’’ti vutte vaṭṭati kira. Bubbuḷakaṃ tārakaṃ. Ārakūṭalohampi jātarūpagatikameva.

「草束包」者,应取河岸等之根而作。「多罗叶指环」者,多罗叶所作之指环,以彼多罗叶所作之席、腰带、耳饰等一切皆不许,是已成立的。铜鍱洲之住者据说不触摸所画之女人像及腰布。「从形状」者,只是释放。「混合宝」者,为装饰而作,系以金蔓等。「与金一起连结而煮」者,投入金液而煮。「从种子」者,从矿石开始。长老说不许,因说「送给你们」故。据说当说「为塔作供养」时是许可的。「泡沫」者,星星。阿拉古德铁亦只是金之类。

Vuttañhetaṃ andhakaṭṭhakathāyaṃ –

此于无畏注疏中已说——

‘‘Ārakūṭalohaṃ suvaṇṇasadisameva, suvaṇṇaṃ anulometi, anāmāsa’’nti.

「阿拉古德铁与金相似,随顺于金,无触」。

‘‘Bhesajjatthāya pana vaṭṭatī’’ti vacanato mahāaṭṭhakathāyaṃ vuttanayekadesopi anuññāto hotīti tattha tattha adhippāyaṃ ñatvā vibhāvetabbaṃ.

然因「为药故是许可的」之语故,于大注疏中所说方式之一部分亦是许可的,于彼彼处知意趣后应分别。

Kāyasaṃsaggasikkhāpadavaṇṇanā niṭṭhitā. · 身体接触学处注释结束。

3. Duṭṭhullavācāsikkhāpadavaṇṇanā三、粗鄙语学处注释

§283

283. Tatiye tayo saṅghādisesavārā tayo thullaccayavārā tayo dukkaṭavārā tayo kāyapaṭibaddhavārāti dvādasa vārā sarūpena āgatā. Tattha tayo saṅghādisesavārā dutiyasikkhāpade vuttāti tiṇṇaṃ vīsatikānaṃ ekekamūlā vārāti veditabbā, tasmā idha visesāti paṇṇāsa vārā saṃkhittā honti, aññathā itthī ca hoti vematiko sāratto ca, bhikkhu ca naṃ itthiyā vaccamaggaṃ passāvamaggaṃ ādissa vaṇṇampi bhaṇati…pe… āpatti thullaccayassa. Itthī ca hoti paṇḍakapurisasaññī tiracchānagatasaññī sāratto ca, bhikkhu ca naṃ itthiyā vaccamaggaṃ passāvamaggaṃ ādissa vaṇṇampi bhaṇati akkosatipi, āpatti thullaccayassa. Paṇḍako ca hoti paṇḍakasaññī sāratto ca, bhikkhu ca naṃ paṇḍakassa vaccamaggaṃ ādissa vaṇṇampi bhaṇati, āpatti thullaccayassāti evamādīnaṃ āpattiṭṭhānānaṃ anāpattiṭṭhānatā āpajjeyya, na cāpajjati, paṇḍake itthisaññissa dukkaṭanti dīpetuṃ ‘‘itthī ca paṇḍako ca ubhinnaṃ itthisaññī āpatti saṅghādisesena dukkaṭassā’’ti vuttattā ‘‘paṇḍake paṇḍakasaññissa thullaccaya’’nti vuttameva hoti, tasmā sabbattha saṃkhittavāresu thullaccayaṭṭhāne thullaccayaṃ, dukkaṭaṭṭhāne dukkaṭampi vuttameva hotīti veditabbaṃ. Tathā ‘‘itthī ca hoti vematiko sāratto ca, bhikkhu ca naṃ itthiyā vaccamaggaṃ passāvamaggaṃ ṭhapetvā adhakkhakaṃ ubbhajāṇumaṇḍalaṃ ādissa vaṇṇampi bhaṇati…pe… thullaccayassā’’tiādinā nayena thullaccayakhettepi yathāsambhavaṃ uddharitabbā. Tathā ‘‘itthī ca hoti vematiko sāratto ca, bhikkhu ca naṃ itthiyā kāyapaṭibaddhaṃ ādissa vaṇṇampi bhaṇati…pe… dukkaṭassā’’tiādinā nayena kāyapaṭibaddhavārāpi yathāsambhavaṃ uddharitabbā. Kāyappaṭibaddhavārattikaṃ viya nissaggiyavārattikaṃ labbhamānampi āpattivisesābhāvato na uddhaṭaṃ. Kāyappaṭibaddhavārattike pana dinnanayattā tampi tadanulomā vārā ca uddharitabbā. Sabbattha na-viññū taruṇadārikā, mahallikā ummattikādikā ca anadhippetā, pageva pākatikā tiracchānagatitthīnaṃ, tathā paṇḍakādayopīti veditabbā. Sesaṃ dutiye vuttanayeneva veditabbaṃ.

于第三中,三桑喀地谢萨句、三土喇吒亚句、三恶作句、三身所系属句,十二句以相似而来。其中三桑喀地谢萨句于第二学处中已说,应知为三个二十之各各根本句,因此于此为差别,五十句是略说,否则「若是女人且有疑且有欲,比库对彼女人之大便道、小便道说赞叹……犯土喇吒亚。若是女人且有般哒咖男人想、畜生想且有欲,比库对彼女人之大便道、小便道说赞叹亦辱骂,犯土喇吒亚。若是般哒咖且有般哒咖想且有欲,比库对彼般哒咖之大便道说赞叹,犯土喇吒亚」等罪处之非罪处性应成立,然不成立,为显示「于般哒咖有女人想者为恶作」,因说「若是女人及般哒咖,对二者有女人想,犯桑喀地谢萨及恶作」故,「于般哒咖有般哒咖想者为土喇吒亚」已被说,因此应知于一切略说句中,于土喇吒亚处土喇吒亚,于恶作处恶作亦已被说。同样「若是女人且有疑且有欲,比库对彼女人之大便道、小便道除外,对膝盖圆周以下说赞叹……土喇吒亚」等方式,于土喇吒亚领域中亦应随所应而举出。同样「若是女人且有疑且有欲,比库对彼女人之身所系属者说赞叹……恶作」等方式,身所系属句亦应随所应而举出。如身所系属三句,虽可得舍堕三句,因无罪之差别故未举出。然于身所系属三句,因已给予方式故,彼及随顺于彼之句亦应举出。于一切处,无知之幼女、老妇、疯狂者等是非所意图者,何况普通之畜生女人,同样般哒咖等亦应知。其余应依第二中所说之方式而知。

Padabhājanīyavaṇṇanā词句分析之解释

§285

285.Vuttanayamevāti ‘‘kāyasaṃsagge itthilakkhaṇenā’’ti likhitaṃ. ‘‘Itthilakkhaṇenā’’ti kira mahāaṭṭhakathāpāṭho. Sīsaṃ na etīti akkosanaṃ na hoti, ghaṭite pana hoti. Tatrāyaṃ viseso – imehi tīhi ghaṭite eva saṅghādiseso vaccamaggapassāvamaggānaṃ niyatavacanattā, accoḷārikattā vā, na aññehi animittāsītiādīhi aṭṭhahi. Tattha alohitāsi, dhuvalohitāsi, dhuvacoḷāsi, paggharaṇīsi, itthipaṇḍakāsi, vepurisikāsīti etāni cha maggānaṃ aniyatavacanāni, animittāsi, nimittamattāsīti dve padāni anaccoḷārikāni ca, yato aṭṭhapadāni ‘‘saṅghādisesaṃ na janentī’’ti vuttāni, tasmā tāni thullaccayavatthūni. Paribbājakavatthumhi viya akkosamattattā dukkaṭavatthūnīti eke. Itthipaṇḍakāsi, vepurisikāsīti etāneva padāni sakalasarīrasaṇṭhānabhedadīpakāni suddhāni saṅghādisesaṃ na janenti sakalasarīrasāmaññattā, itarāni janenti asāmaññattā. Tāni hi passāvamaggameva dīpenti sikharaṇī-padaṃ viya. Ubhatobyañjanāsīti vacanaṃ pana purisanimittena asaṅghādisesavatthunā missavacanaṃ. Purisaubhatobyañjanakassa ca itthinimittaṃ paṭicchannaṃ, purisanimittaṃ pākaṭaṃ hoti. Yadi tampi janeti, kathaṃ animittāsītiādipadāni na saṅghādisesaṃ janentīti eke, taṃ na yuttaṃ. Purisassapi nimittādhivacanato, ‘‘methunupasaṃhitāhi saṅghādiseso’’ti mātikāya lakkhaṇassa vuttattā ca methunupasaṃhitāhipi obhāsane paṭivijānantiyā saṅghādiseso, appaṭivijānantiyā thullaccayaṃ, itarehi obhāsane paṭivijānantiyā thullaccayaṃ, appaṭivijānantiyā dukkaṭanti eke, sabbaṃ suṭṭhu vicāretvā gahetabbaṃ.

「如前所说之方式」者,即如「于身触中,以女根」所书写者。据说「以女根」是大注疏的读法。「头不是」者,非骂詈,但在结合时则是。此中有此差别——以此三者结合时,即成桑喀地谢萨,因排泄道与排尿道之词语确定性,或因极粗恶性,而非以其余八者如「无相女」等。其中,「无血女」、「常血女」、「常粗恶女」、「漏泄女」、「女般哒咖」、「男形女」此六者,是诸道之不确定词语;「无相女」、「仅有相女」此二词语,非极粗恶;因此八词语被说为「不生桑喀地谢萨」,故彼等是土喇吒亚之事。有人说:如游方者事例中,因仅是骂詈,故是恶作之事。「女般哒咖」、「男形女」此等词语,显示全身形状差别,纯粹者不生桑喀地谢萨,因全身之共通性;其余者生起,因非共通性。彼等仅显示排尿道,如「尖顶女」一词。然而「两性女」之词语,是与男相之非桑喀地谢萨事混合之词语。男性两性者之女相隐蔽,男相显露。有人说:若彼亦生起,如何「无相女」等词语不生桑喀地谢萨?此不合理。因男子亦有相之称呼,且因母句中说「以交媾相应者为桑喀地谢萨」,故以交媾相应者照耀时,若承认则桑喀地谢萨,若不承认则土喇吒亚;以其余者照耀时,若承认则土喇吒亚,若不承认则恶作。有人如是说。一切应善加思择而取。

§287

287.Hasantoti yaṃ uddissa bhaṇati, sā ce paṭivijānāti, saṅghādiseso.

「笑者」,若对其所说者,彼女若承认,则桑喀地谢萨。

Vinītavatthuvaṇṇanā调伏事之解释

§289

289. ‘‘Paṭivuttaṃ nāmā’’ti pāṭho. No-saddo adhiko. ‘‘Akkharalikhanenapi hotī’’ti vadanti, taṃ āvajjanasamanantaravidhinā sameti ce, gahetabbaṃ.

「所谓回答」是读法。「无」字是多余的。有人说「以字母书写亦成」,若以注意紧接之方式相合,应取。

Duṭṭhullavācāsikkhāpadavaṇṇanā niṭṭhitā. · 粗恶语学处之解释已毕。

4. Attakāmapāricariyasikkhāpadavaṇṇanā4. 自欲供养学处之解释

§290

290. Catutthe tayo saṅghādisesavārā āgatā, sesā sattapaññāsa vārā thullaccayadukkaṭāpattikāya saṃkhittāti veditabbā, tato aññataro asambhavato idha na uddhaṭo. Sesayojanakkamo vuttanayena veditabbo. Nagaraparikkhārehīti pākāraparikhādīhi nagaraparivārehi. Setaparikkhāroti setālaṅkāro, sīlālaṅkāroti attho (saṃ. ni. aṭṭha. 3.5.4). Cakkavīriyoti vīriyacakko. Vasalaṃ duggandhanti nimittaṃ sandhāyāha, tadeva sandhāya ‘‘kiṃ me pāpakaṃ, kiṃ me duggandha’’nti vuttaṃ.

应知第四中来了三桑喀地谢萨句,其余五十七句以土喇吒亚恶作之罪略说,因其余某者不可能,故此处未举出。其余配合次第应以前述方式了知。「城市围绕物」者,以城墙壕沟等城市周围物。「白色装饰」者,白色庄严,意为戒庄严。「轮精进」者,精进之轮。「贱者恶臭」者,指相而说,指同一者而说「何为我之恶,何为我之恶臭」。

§291

291.Santiketi yattha ṭhito viññāpeti. ‘‘Paṭhamaviggahe sace pāḷivasena yojetīti kāmahetupāricariyāattho. Sesanti ‘adhippāyo’ti padaṃ byañjanaṃ atthābhāvato. Dutiye pāḷivasena kāmahetu-padāni byañjanāni tesaṃ tattha atthābhāvato. Evaṃ cattāri padāni dvinnaṃ viggahānaṃ vasena yojitānīti apare vadantī’’ti vuttaṃ.

「近处」者,站立于何处而告知。「若在第一分析中依经文配合,则欲因侍奉之义。其余者,『意图』一词是文字,因义不存在。在第二中,依经文欲因诸词是文字,因彼等之义在彼处不存在。如是四词依二分析而配合」,其他人如是说,如是所说。

§295

295. Etesu sikkhāpadesu methunarāgena vītikkame sati saṅghādisesena anāpatti. Tasmā ‘‘kiṃ bhante aggadānanti. Methunadhamma’’nti idaṃ kevalaṃ methunadhammassa vaṇṇabhaṇanatthaṃ vuttaṃ, na methunadhammādhippāyena tadatthiyā vuttanti veditabbaṃ, parassa bhikkhuno kāmapāricariyāya vaṇṇabhaṇane dukkaṭaṃ. ‘‘Yo te vihāre vasati, tassa aggadānaṃ dehī’’ti pariyāyavacanenapi dukkaṭaṃ. ‘‘Attakāmapāricariyāya vaṇṇaṃ bhāseyya. Yā mādisaṃ sīlavanta’’nti ca vuttattāti eke. Pañcasu aṅgesu sabbhāvā saṅghādisesovāti eke. Vicāretvā gahetabbaṃ. Gaṇṭhipade pana ‘‘imasmiṃ sikkhāpadadvaye kāyasaṃsagge viya yakkhipetīsu duṭṭhullattakāmavacane thullaccaya’nti vadanti. Aṭṭhakathāsu pana nāgata’’nti likhitaṃ. ‘‘Ubhatobyañjanako pana paṇḍakagatikovā’’ti vadanti.

在此等学处中,若有以交媾贪而违犯,则以桑喀地谢萨无罪。因此「尊者,何为最上施?交媾法」,此仅为赞叹交媾法之义而说,应知非以交媾法之意图为彼女而说,为他比库之欲侍奉而赞叹,恶作。「汝住于精舍者,给彼最上施」,以迂回语亦恶作。有人说:因说「为自己之欲侍奉而应说赞叹。如我此等持戒者」。有人说:在五支中,一切情况下皆桑喀地谢萨。应思择而取。然而在结颂中说「在此二学处中,如身触中,在使说中,以恶粗恶欲语,土喇吒亚」。但在诸注疏中书写「未来」。有人说「两性者是般哒咖类」。

Attakāmapāricariyasikkhāpadavaṇṇanā niṭṭhitā. · 自欲供养学处之解释已毕。

5. Sañcarittasikkhāpadavaṇṇanā5. 媒嫁学处之解释

§297

297.Ahamhi duggatāti ahaṃ amhi duggatā. Ahaṃ khvayyoti ettha ayyoti bahuvacanaṃ hoti.

「我是堕落者」者,我是堕落者。「我实」者,此中「实」是复数。

§298

298.Oyācantīti nīcaṃ katvā deve yācanti. Āyācantīti uccaṃ katvā ādarena yācanti. Alaṅkārādīhi maṇḍito kesasaṃvidhānādīhi pasādhito. ‘‘Maṇḍitakaraṇe dukkaṭa’’nti vadanti.

「恳求」者,低下地向天人乞求。「祈求」者,高举地恭敬地乞求。以装饰等庄严,以发型整理等修饰。有说「装饰为恶作」。

Padabhājanīyavaṇṇanā词句分析之解释

§303

303. Saha paridaṇḍena vattamānāti attho. Chandavāsinī nāma ‘‘piyā piyaṃ vasetī’’ti pāḷi, purisaṃ vāsetīti adhippāyo. ‘‘Piyo piyaṃ vāsetī’’ti aṭṭhakathā.

与惩罚一起进行,是义。名为「随欲住尼」者,经文为「所爱者住于所爱者」,意趣是使男子住。注疏为「所爱者使所爱者住」。「必将成办彼事」者,若必定告知则告知,是义。若告知父母二人,为桑喀地谢萨,律决择中说「应观察事」。事中说「伍答夷长老向妓女告知」。彼从注疏语「对母等说者亦无疑」故无用。「然而彼」者,是老师之语。「说母所护」者,被派遣去说父母所护者,对彼说时,即使有彼女之母所护性,亦有疑,为何?因说「对父所护等任一者说有疑」故,否则「等」字将无义。一个十与另一个十相结合,因前于精液漏泄中所说方式故,应取为母所护女之母派遣至自己女儿处。

Taṃ kiriyaṃ sampādessatīti avassaṃ ārocentiyā ce ārocetīti attho. Dvinnaṃ mātāpitūnaṃ ce āroceti, saṅghādisesoti vinayavinicchaye ‘‘vatthu oloketabba’’nti vuttaṃ. Vatthumhi ca ‘‘udāyitthero gaṇikāya ārocesī’’ti vuttaṃ. Taṃ ‘‘mātādīnampi vadato visaṅketo natthī’’ti aṭṭhakathāvacanato nippayojanaṃ. Taṃ panetanti ācariyassa vacanaṃ. Māturakkhitaṃ brūhīti pesitassa gantvā mātāpiturakkhitaṃ vadato tassa tassā māturakkhitabhāvepi sati visaṅketameva, kasmā? ‘‘Piturakkhitādīsu aññataraṃ vadantassa visaṅketa’’nti vuttattā itarathā ādi-saddo niratthako siyā. Ekaṃ dasakaṃ itarena dasakena yojetvā pubbe sukkavissaṭṭhiyaṃ vuttanayattā māturakkhitāya mātā attano dhītusantikaṃ pahiṇatīti gahetabbaṃ.

「将成就该行为」者，意谓若她必定会禀告，则禀告之意。若她向父母二人禀告，则构成桑喀地谢萨——律之抉择中说「应审查事实」。在事实一节中说「伍答夷长老向妓女禀告」。依注疏所言「即便向母亲等人说亦无须约定」，此说乃无义而言。「然而，彼」等语，乃是老师之言。「去说『她受母亲保护』」——被派遣者前往，对方虽受母亲保护，若向她说出其受母亲保护之事，仍属于约定，何故？因为说「向受父亲保护者等任意一者说，构成约定」，否则「等」字便成无义。将一组十与另一组十合并，依先前在漏精议题中所说之方式，应理解为：受母亲保护的女子之母，将她送往女儿处。

§338

338.Anabhinanditvāti vacanamattameva, yadipi abhinandati, yāva sāsanaṃ nāroceti, tāva ‘‘vīmaṃsito’’ti na vuccati. Sāsanārocanakāleti āṇāpakassa sāsanavacanakkhaṇe. Tatiyapade vuttanayenāti ekaṅgasampattiyā dukkaṭanti attho. Vatthugaṇanāya saṅghādisesoti ubhayavatthugaṇanāya kira.

「不欢喜」者,仅是言说,即使欢喜,只要未告知教令,则不说「已审察」。「教令告知时」者,在命令者之教令言说刹那。「以第三足所说方式」者,以一支具足为恶作,是义。「以事计数为桑喀地谢萨」者,据说以双事计数。

§339

339.Catutthe anāpattīti ettha pana ‘‘paṭiggaṇhāti na vīmaṃsati na paccāharati, anāpattīti ettha viya ‘gacchanto na sampādeti, āgacchanto visaṃvādetī’ti anāpattipāḷiyāpi bhavitabbanti dassanatthaṃ vutta’’nti vadanti, ekaccesu potthakesu ‘‘atthī’’tipi.

「第四中无犯」者,此中有说「接受不审察不拒绝,无犯,此中如『去时不成办,来时说异』,在无犯经文中亦应有,为显示故说」,在某些写本中亦有「有」。

Vinītavatthuvaṇṇanā调伏事之解释

§341

341.Alaṃvacanīyāti na vacanīyā, nivāraṇe alaṃ-saddo. Therapitā vadatīti jiṇṇapitā vadatīti attho. Kiñcāpi ettha ‘‘itthī nāma manussitthī na yakkhī na petī na tiracchānagatā, puriso nāma manussapuriso na yakkho’’tiādi natthi, tathāpi kāyasaṃsaggādīsu ‘‘manussitthī’’ti itthīvavatthānassa katattā idhāpi manussitthī evāti paññāyati. Methunapubbabhāgattā manussaubhatobyañjanako ca thullaccayavatthukova hoti, sesā manussapaṇḍakaubhatobyañjanakatiracchānagatapurisādayo dukkaṭavatthukāva micchācārasāsanaṅgasambhavatoti veditabbaṃ. Yathāsambhavaṃ pana vārā uddharitabbā. Paññattiajānane viya alaṃvacanīyabhāvājānanepi acittakatā veditabbā. Duṭṭhullādīsupīti ‘‘imasmimpī’’ti vuttameva hoti. ‘‘Lekhaṃ netvā paṭilekhaṃ ārocitassāpi sañcarittaṃ natthi sañcarittabhāvamajānantassā’’ti vadanti, vīmaṃsitvā gahetabbaṃ.

「不应说」者,不应说也,在禁止中「alaṃ」是禁止词。「长老父说」者,义为年老之父说也。虽然此处无「女人者,名人类女人,非亚卡女、非饿鬼女、非畜生道女;男子者,名人类男子,非亚卡男」等文,然而因在身相触等处已作「人类女人」之女人确定故,在此处亦应知唯人类女人也。因是交媾前行故,人类二根人仅成土喇吒亚之事;其余人类般哒咖、二根人、畜生道男子等,应知仅成恶作之事,属欲邪行教诫分也。然应随其所应而举诸门。如于不知制定,于不知不应说性亦应知为无心作。「于粗恶等中亦」者,即说「于此中亦」也。有说「虽已送书信及回信告知,若不知有媒嫁则无媒嫁」,应审察而取。

Sañcarittasikkhāpadavaṇṇanā niṭṭhitā. · 同行学处之解释已毕。

6. Kuṭikārasikkhāpadavaṇṇanā六、小屋建造学处之解释

§342

342.Yācanāti ‘‘detha dethā’’ti codanā. Viññattīti iminā no atthoti viññāpanā. ‘‘Hatthakammaṃ yācito upakaraṇaṃ, mūlaṃ vā dassatī’’ti yācati, na vaṭṭatīti. Vaṭṭati senāsane obhāsaparikathādīnaṃ laddhattāti eke. Anajjhāvutthakanti assāmikaṃ. Na āhaṭaṃparibhuñjitabbanti ‘‘sūpodanaviññattidukkaṭaṃ hotī’’ti vuttaṃ. ‘‘Kiñcāpi garubhaṇḍappahonakesūti vuttaṃ, tathāpi yaṃ vatthuvasena appaṃ hutvā agghavasena mahā haritālahiṅgulikādi, taṃ yācituṃ na vaṭṭatī’’ti vadanti.

「乞求」者,「给予、给予」之催促也。「表白」者,以此令我等有利之告知也。「被乞求手工作,将给予工具或根本」者乞求,不许也。有人说:许可于住所,因得光明、谈话等故。「无主之」者,无主人也。「不应食未持来之」者,已说「羹饭表白为恶作」也。有说「虽说『于重物等中』,然而依事物而少、依价值而大之雄黄、阿魏等,不许乞求」。

§344

344.So kirāti isi. Tadā ajjhagamā tadajjhagamā.

「彼仙」者,仙人也。「彼时证得」「彼证得」。

§348-9

348-9. Na hi sakkā yācanāya kātuṃ, tasmā sayaṃ yācitakehi upakaraṇehīti adhippāyo. Byañjanaṃ sameti, na attho. Kasmā? Idha ubhayesaṃ adhippetattā, taṃ dassento ‘‘yasmā panā’’tiādimāha. Idha vuttanayenāti imasmiṃ sikkhāpadavibhaṅge vuttanayena. ‘‘Saññācikāyā’’ti vacanato karontenāpi, ‘‘parehi pariyosāpetī’’ti vacanato kārāpentenāpi paṭipajjitabbaṃ. Ubhopete kārakakārāpakā. Byañjanaṃ vilomitaṃ bhaveyya, ‘‘kārayamānenā’’ti hi byañjanaṃ ‘‘karontenā’’ti vutte vilomitaṃ hoti atadatthattā. Na hi kārāpento nāma hoti. ‘‘Idha vuttanayenāti desitavatthukapamāṇikanayena. Evaṃ sante ‘karontena vā kārāpentena vā’ti vacanato karontenāpi parehi vippakataṃ vattabbanti ce, tadatthavissajjanatthaṃ ‘yadi panātiādimāhā’’’ti anugaṇṭhipade vuttaṃ. ‘‘Saññācikāya kuṭiṃ karonto’’ti vacanavasena vuttaṃ. ‘‘Āyāmato ca vitthārato cā’’ti avatvā vikappatthassa vā-saddassa gahitattā ekatobhāgepi vaḍḍhite āpatti eva. Pamāṇayuttamañco kira navavidatthi. ‘‘‘Catuhatthavitthārā’ti vacanena ‘tiriyaṃ tihatthā vā’ti vacanampi sameti ‘yattha pamāṇayutto’tiādisanniṭṭhānavacanāsambhavato’’ti vuttaṃ. Pamāṇato ūnatarampīti vitthārato catupañcahatthampi dīghato anatikkamitvā vuttapamāṇameva desitavatthu. Adesitavatthuñhi karoto āpatti. Pamāṇātikkantā kuṭi eva pamāṇātikkantaṃ kuṭiṃ kareyyāti vuttattā. ‘‘Thambhatulā’’ti pāṭho. Anussāvanānayenāti ettha ‘‘damiḷabhāsāyapi vaṭṭatī’’ti vadanti.

「实不能以乞求而作」,故义为以自己所乞求之工具也。符合文字,不符合义理。为何?因此处二者皆所意图故,显示彼而说「然而因为」等。「以此处所说之法」者,以此学处分别中所说之法也。从「以指示」之语,应由作者实行;从「令他人完成」之语,应由令作者实行。此二者是作者与令作者。文字将成颠倒,「被令作」之文字在说「作者」时成颠倒,因非彼义故。实无名为令作者。「『以此处所说之法』者,以所说事物及量之法。如是时,若从『或作者或令作者』之语,作者亦应由他人分别作」,为解释彼义而说「然而若」等,在随注中已说。依「以指示而作小屋」之语而说。因未说「从长度及从宽度」而取表选择之「或」字故,即使仅一边增加亦有罪。量相应之床据说为九指宽。有说「以『四肘宽』之语,『或横三肘』之语亦符合,因不可能有『于量相应处』等结论之语故」。「比量更少」者,从宽度四五肘,从长度不超越而所说之量即是所说事物。作未说事物者有罪。因说「超量之小屋即应作超量小屋」故。「柱量」是读法。「以告白之法」者,此处有说「以达米拉语亦许可」。

§353

353.Cārabhūmi gocarabhūmi. Na gahitāti na vāritā. Aṭṭhakathāyaṃ ‘‘kāraṇāya guttibandhanāgāraṃ, akaraṇaṭṭhānaṃ vā dhammagandhikā hatthapādacchindanakā gandhikā’’ti likhitaṃ. Dvīhi balibaddehīti heṭṭhimakoṭiyā kira vuttato āvijjituṃ na sakkā chinnāvaṭattā, nigamanassāpi atthappakāsanatthaṃ vuttanti veditabbaṃ. Pācinanti vatthu adhiṭṭhānaṃ. Tadatthāyāti tacchanatthāya. Paṇṇasālampīti ullittāvalittakuṭimeva paṇṇacchadanaṃ. Teneva ‘‘sabhitticchadana’’nti vuttaṃ, alittaṃ kira sabbaṃ vaṭṭati. Pubbe thokaṃ ṭhapitaṃ puna vaḍḍhetvā. Tasminti dvārabandhane vā vātapāne vā ṭhapite. Paṭhamamevāti ettha pattakāle evāti kira dhammasiritthero. Upatissatthero ṭhapitakālevāti kira. Purimena lepassa aghaṭitattā dutiyena vattasīsena katattā ubhinnampi anāpatti. Sace āṇattena kataṃ, ‘‘karoti vā kārāpeti vā’’ti vacanato āpatti ubhinnaṃ sati attuddesikatāya, asati mūlaṭṭhasseva. Heṭṭhimappamāṇasambhave sati sabbamattikāmayaṃ kuṭiṃ karoto āpatti dukkaṭena saṅghādisesoti ācariyassa takko.

「行处」「食处」。「未取」者,未禁止也。在注疏中写「为因缘之守护、系缚之屋,或为无因缘处之法香者、断手足者、香者」。「以二犁所系」者,据说从下边界所说故不能揭开,因断绝围绕故,为显示结论之义理故说,应知也。「东方」者,事物、基地也。「为彼义」者,为砍伐义也。「叶屋亦」者,涂抹之小屋即叶覆盖也。因此说「有墙有覆盖」,据说一切未涂者皆许可。先前安置少许,再增加。「因此」者,在门系或窗安置时。「最初即」者,此处据说法喜长老说在应得时即。据说伍巴提萨长老在安置时即。因前者涂抹未成就,以第二者以头顶作故,二者皆无罪。若以命令而作,从「或作或令作」之语,二者有罪,若有为自己指定性;若无,仅根本者。在下量可能时,作全泥土之小屋者,以恶作与桑喀地谢萨之罪,是老师之推理。

§354

354. Chattiṃsa catukkāni nāma adesitavatthukacatukkaṃ desitavatthukacatukkaṃ pamāṇātikkantacatukkaṃ pamāṇikacatukkaṃ adesitavatthukapamāṇātikkantacatukkaṃ desitavatthukapamāṇikacatukkanti cha catukkāni, evaṃ samādisativārādīsupi pañcasūti chattiṃsa. Āpattibhedadassanatthanti ettha yasmā ‘‘sārambhe ce, bhikkhu, vatthusmiṃ aparikkamane…pe… saṅghādiseso’’ti mātikāyaṃ avisesena vuttattā sārambhaaparikkamanepi saṅghādisesovāti micchāgāhavivajjanatthaṃ āpattibhedo dassito, tasmā vuttānīti adhippāyo. Vibhaṅge evaṃ avatvā kimatthaṃ mātikāyaṃ dukkaṭavatthu vuttanti ce? Bhikkhū abhinetabbā vatthudesanāya, tehi bhikkhūhi vatthu desetabbaṃ. Kīdisaṃ? Anārambhaṃ saparikkamanaṃ, netaraṃ, itarasmiṃ ‘‘sārambhe ce bhikkhu vatthusmiṃ aparikkamane’’ti evaṃ ānisaṃsavasena āgatattā vuttaṃ. Yasmā vatthu nāma atthi sārambhaṃ, atthi anārambhaṃ, atthi saparikkamanaṃ, atthi aparikkamanaṃ, atthi sārambhaṃ saparikkamanaṃ, atthi sārambhaṃ aparikkamanaṃ, atthi anārambhaṃ saparikkamanaṃ, atthi anārambhaṃ aparikkamananti bahuvidhattā vatthu desetabbaṃ anārambhaṃ saparikkamanaṃ, netaranti vuttaṃ hoti. Kimatthikā panesā desanāti ce? Garukāpattipaññāpanahetuparivajjanupāyatthā. Vatthudesanāya hi garukāpattipaññāpanahetuttā akataviññatti gihīnaṃ pīḷājananena attadukkhaparadukkhahetubhūto ca sārambhabhāvoti ete vatthudesanāpadesena upāyena parivajjitā honti. Na hi bhikkhu akappiyakuṭikaraṇatthaṃ gihīnaṃ vā pīḷānimittaṃ sārambhavatthu. Kuṭikaraṇatthaṃ vā vatthuṃ desentīti paṭhamameva sādhitametaṃ. Vomissakāpattiyoti dukkaṭasaṅghādisesamissakāpattiyo.

「三十六四法」者,名为未说事物四法、已说事物四法、超量四法、有量四法、未说事物超量四法、已说事物有量四法之六四法,如是在合集、门等中亦五处故三十六也。「为显示罪之差别」者,此处因在母论中不分别地说「比库,若在事物上有破坏、无巡视……桑喀地谢萨」故,为避免误解「即使在有破坏、无巡视亦仅桑喀地谢萨」,显示罪之差别,故义为已说也。若不在分别中如是说,为何在母论中说恶作事物?比库们应被带来为事物说示,由彼等比库们应说示事物。何种?无破坏、有巡视,非其他,在其他「比库,若在事物上有破坏、无巡视」如是以利益而来故说也。因为事物者,有有破坏,有无破坏,有有巡视,有无巡视,有有破坏有巡视,有有破坏无巡视,有无破坏有巡视,有无破坏无巡视,因多种性故应说示事物为无破坏有巡视,非其他,已说也。若问「然而此说示有何义」?为避免重罪制定之因之方便义也。因事物说示为重罪制定之因故,未作表白、以压迫在家众而生自苦他苦之因及破坏性,此等以事物说示之方便而被避免也。实非比库为作不如法小屋而对在家众或压迫之相之破坏事物,或为作小屋而说示事物,此最初即已成就也。「混合罪」者,恶作与桑喀地谢萨混合之罪也。

§355

355. Tattha ‘‘dvīhi saṅghādisesehī’’ti vattabbe ‘‘dvinnaṃ saṅghādisesenā’’ti vibhattibyattayena, vacanabyattayena ca vuttaṃ. ‘‘Āpatti dvinnaṃ saṅghādisesāna’’ntipi pāṭho.

355. 于此,应说「以二桑喀地谢萨」,却以格变异、数变异说为「二桑喀地谢萨之」。亦有读本作「二桑喀地谢萨之罪」。

§364

364.Na ghaṭayati chadanalepābhāvato, anāpatti, taṃ parato sādhiyati. Chadanameva sandhāya ullittāvalittatā vuttāti. ‘‘Kukkuṭacchikagehaṃ vaṭṭatīti vatvā puna chadanaṃ daṇḍakehītiādinā nayena taṃ dassentehi tiṇapaṇṇacchadanākuṭikāva vuttā. Tattha chadanaṃ daṇḍakehi dīghato tiriyañca jālaṃ viya bandhitvā tiṇehi vā paṇṇehi vā chādetuṃ ullittādibhāvo chadanameva sandhāya vuttoti yuttamidaṃ. Tasmā mattikāmayaṃ bhittiṃ vaḍḍhāpetvā upari ullittaṃ vā avalittaṃ vā ubhayaṃ vā bhittiyā ghaṭitaṃ karontassa āpatti eva vināpi bhittilepenā’’ti likhitaṃ. ‘‘‘So ca chadanameva sandhāyā’ti padhānavasena vuttaṃ, na heṭṭhābhāgaṃ paṭikkhitta’’nti vadanti, vīmaṃsitabbaṃ. Etthāti tiṇakuṭikāya. Yathāsamādiṭṭhāyāti yathāvuttappakāranti adhippāyo. ‘‘Āpatti kārukānaṃ tiṇṇaṃ dukkaṭāna’’ntiādimhi so suṇātichakkampi labbhati. Ubhayattha samādiṭṭhattā āṇāpakassa anāpatti. Āṇattassa yathā samādiṭṭhaṃ āṇāpakena, tathā akaraṇapaccayā dukkaṭaṃ. Sace ‘‘ahampettha vasāmī’’ti attuddesampi karoti, saṅghādisesova. ‘‘Kuṭiṃ karothā’’ti avisesena vuttaṭṭhāne pana āṇāpakassāpi saṅghādiseso acittakattā sikkhāpadassa.

364. 不成就者,因无覆盖涂抹故,无罪,此从后文得成。仅就覆盖而说涂抹与粉刷。「说鸡舍屋许可后,复以『覆盖以竹竿』等方式显示彼」,故仅说草叶覆盖之小屋。于此,覆盖以竹竿纵横如网结缚,以草或叶覆盖,涂抹等状态仅就覆盖而说,此为合理。因此,「增筑泥制墙壁,于上涂抹或粉刷或两者,作成就于墙壁者,即使无墙壁涂抹亦有罪」,如是所记。「彼仅就覆盖而说」,以主要性而说,非排除下部,如是说者,应审察。「于此」者,于草小屋。「如所见」者,意为如所说之方式。「工匠三恶作之罪」等中,亦得听闻超越。于两处因同样所见,命令者无罪。被命令者,因命令者如所见,因不作之缘故有恶作。若「我将住于此」而亦为自己作,则为桑喀地谢萨。然于「作小屋」不特定而说之处,命令者亦有桑喀地谢萨,因无心故违学处。

Ahañca vasissāmīti ettha parassa yassa kassaci uddiṭṭhassa abhāvā āpatti eva ‘‘karontassa vā’’ti niyamitattā, anāpatti avibhattattā. ‘‘Idha paññattijānanamattameva citta’’nti ca likhitaṃ. Anugaṇṭhipade pana ahañca vasissāmīti ettha yo ‘‘mayhaṃ vāsāgārañca bhavissatī’’ti icchati, tassāpatti. Yo pana uposathāgāraṃ icchati, tassa anāpatti, tasmā ‘‘ubhayaṃ sametī’’ti vatvā ca ‘‘vinayavinicchaye āgate garuke ṭhātabba’’nti vacanato mahāpaccarivādato itaro pacchā vattabboti ce? Na, balavattā . ‘‘Vāsāgāraṃ ṭhapetvā sabbattha, anāpattī’’ti vacanato, bhojanasālādīnampi atthāya iminā katattā saṅkarā jātā. Yathā – dve tayo ‘‘ekato vasissāmā’’ti karonti, rakkhati tāvāti ettha viya. ‘‘Idaṃ ṭhānaṃ vāsāgāraṃ bhavissati, idaṃ uposathāgāra’’nti vibhajitvā katepi āpatti eva. Dvīsu mahāpaccarivādo balavā, tasmā ‘‘pacchā vutto’’tiādinā atīva papañcitaṃ. Kiṃ tena. ‘‘Attanā vippakataṃ attanā ca parehi ca pariyosāpetī’’tiādinā nayena aparānipi catukkāni yathāsambhavaṃ yojetvā dassetabbāni, leṇādīsu kiñcāpi saṅghādisesena anāpatti, akataviññattiyā sati tappaccayā āpatti eva.

「我将住」,于此因无为他人任何人所指定,有罪,因「作者」而限定故,无罪因不分别故。「此处仅知制定为心」,如是所记。然于随顺句中「我将住」,于此若「将成为我之住所」而欲求者,有罪。然若欲求伍波萨他堂者,无罪,因此说「两者会合」,且「于律决择中,于所来重者应立」之语故,从大多数说,他者应后说,若如是?非也,因强力故。「除住所外,一切处无罪」之语故,因亦为食堂等之义以此而作故,生混乱。如二三人「我等将一起住」而作,守护而已,于此如是。即使分别「此处将为住所,此为伍波萨他堂」而作,亦有罪。于二者中大多数说强力,因此「后说」等极为繁复。何用彼。「自己未完成,自己与他人完成」等方式,其余四句组亦应随所应而结合显示,于洞窟等虽以桑喀地谢萨无罪,若有未作白告,因彼之缘故有罪。

Kuṭikārasikkhāpadavaṇṇanā niṭṭhitā. · 小屋建造学处之解释已毕。

7. Vihārakārasikkhāpadavaṇṇanā七、精舍建造学处之解释

§366

366. Sattame vā-saddo avadhāraṇatthoti veditabbo.

366. 第七之「或」字,应知为限定义。

Vihārakārasikkhāpadavaṇṇanā niṭṭhitā. · 建造精舍学处的解说完毕。

8. Paṭhamaduṭṭhadosasikkhāpadavaṇṇanā八、第一恶意嗔恨学处的解说

§380

380.Sāvakena pattabbanti pakatisāvakaṃ sandhāya vuttaṃ, na aggasāvakaṃ. Yathūpanissayayathāpuggalavasena ‘‘tisso vijjā’’tiādi vuttaṃ. Kenaci sāvakena tisso vijjā, kenaci catasso paṭisambhidā, kenaci cha abhiññā, kenaci kevalo navalokuttaradhammoti evaṃ visuṃ visuṃ yathāsambhavaṃ vuttanti veditabbaṃ.

380. 「弟子所应得」者,就普通弟子而说,非上首弟子。随所依、随人而说「三明」等。某弟子三明,某四无碍解,某六神通,某唯九出世间法,如是各各随所应而说,应如是知。

§382

382.‘‘Ye te bhikkhū suttantikā’’tiādivacanato dharamānepi bhagavati piṭakattayaparicchedo atthīti siddhaṃ. Dhammakathikāti ābhidhammikā ratiyā acchissantītiādi āyasmato dabbassa nesaṃ tiracchānakathāya ratiniyojanaṃ viya dissati, na tathā daṭṭhabbaṃ. Suttantikādisaṃsaggato tesaṃ suttantikādīnaṃ phāsuvihārantarāyaṃ, tesampi tiracchānakathāratiyā abhāvena anabhirativāsaṃ, tato nesaṃ sāmaññā cāvanañca parivajjanto evaṃ cintesīti daṭṭhabbaṃ. ‘‘Nimmitānaṃ dhammatāti sāvakehi nimmitānaṃyeva, na buddhehī’’ti vadanti. ‘‘Sādhakatamaṃ karaṇa’’nti evaṃ vutte karaṇattheyeva tatiyāvibhattīti attho.

382. 从「彼等持经比库」等之语故,即使世尊住世时三藏区分存在,此为成立。「说法者」者,阿毗达摩师。「将喜乐」等,如具寿答巴使彼等专注于畜生论之喜乐,不应如是见。应见为:从持经者等之交往,彼等持经者等之安乐住障碍,彼等亦因无畜生论喜乐而不乐住,从彼避免彼等之沙门性堕落而如是思惟。「所化之法性者,唯弟子所化,非诸佛」,如是说者。「最能作作具」,如是说时,意为:于作具义即第三格。

§383-4

383-4.Yanti yena. ‘‘Kattāti kattā, na kattā’’ti likhitaṃ. ‘‘Bhariyaṃ viya maṃ ajjhācaratī’’ti vadantiyā balavatī codanā. Tena hīti ettha yathā chupanamatte vippaṭisārīvatthusmiṃ kāyasaṃsaggarāgasambhavā apucchitvā eva saṅghādisesaṃ paññāpesi, tatheva pubbevassā dussīlabhāvaṃ ñatvā vuttanti veditabbaṃ. Yadi tāva bhūtāya paṭiññāya nāsitā, thero kārako hoti. Atha abhūtāya, bhagavatā ‘‘nāsethā’’ti na vattabbaṃ, vuttañca, tasmā vuttaṃ ‘‘yadi tāva paṭiññāya nāsitā, thero kārako hotī’’ti.

【往彼】「『作者』者,作者,非作者」如是书写。「如妻般对我行」如是说者之指控强有力。【以此】者,此处应知:如于仅触摸即生悔恨之事例中,由身触贪欲所生,未问即制定桑喀地谢萨,如是此处亦于先前已知其破戒性而说。若以真实之承认而驱摈,长老为作者。若以非真实者,世尊不应说「当驱摈」,然已说,故说「若以承认而驱摈,长老为作者」。

Atha appaṭiññāyāti ‘‘ayyenamhi dūsitā’’ti imaṃ paṭiññaṃ vinā eva tassā pakatidussīlabhāvaṃ sandhāya nāsitā, thero akārako hoti. Abhayagirivāsinopi attano suttaṃ vatvā ‘‘tumhākaṃ vāde thero kārako’’ti vadanti, kasmā? Dukkaṭaṃ musāvādapaccayā liṅganāsanāya anāsetabbattā. Pārājikasseva hi liṅganāsanāya nāsetabbā. ‘‘Nāsethā’’ti ca vuttattā pārājikāva jātā, sā kiṃ sandhāya, tato thero kārako āpajjati. ‘‘Sakāya paṭiññāya nāsethā’’ti vutte pana apārājikāpi attano vacanena nāsetabbā jātāti adhippāyo. Mahāvihāravāsinopi attano suttaṃ vatvā ‘‘tumhākaṃ vāde thero kārako’’ti ca vadanti. Kasmā? ‘‘Sakāya paṭiññāya nāsethā’’ti hi vutte paṭiññāya bhūtatā āpajjati ‘‘nāsethā’’ti vacanato. Bhūtāyeva hi paṭiññāya nāsetabbā hoti, nābhūtāyāti adhippāyo. Purimanayeti dukkaṭavāde. Purimo yuttivasena pavatto, pacchimo pāḷivacanavasena pavattoti veditabbo.

【若非承认】者,离「我被尊者污染」此承认,仅依其本性破戒而驱摈,长老非作者。无畏山住者亦说自宗后说「依汝等之说,长老为作者」,为何?因妄语缘故之恶作,不应为相之驱摈而驱摈。唯应为巴拉基咖之相之驱摈而驱摈。因说「当驱摈」故,彼女已成巴拉基咖,依何而成?由此长老作者犯。然若说「以自己之承认当驱摈」,则意趣为:非巴拉基咖者亦以自己之言应被驱摈。大寺住者亦说自宗后说「依汝等之说,长老为作者」。为何?因说「以自己之承认当驱摈」故,由承认之真实性犯,由「当驱摈」之言故。意趣为:唯以真实之承认应被驱摈,非以非真实者。【前法】者,于恶作说中。应知前者依理而行,后者依圣典文句而行。

§385-6

385-6.Pītisukhehīti ettha ‘‘sukhenā’’ti vattabbe pītiggahaṇaṃ tatiyajjhānasukhaṃ, kāyikañca apanetuṃ sampayuttapītiyā vuttaṃ. Sace cuditakavasena kataṃ amūlakaṃ nāma, ‘‘anajjhāpannaṃ akata’’nti vadeyya, ime karissanti, tasmā ‘‘tādisaṃ diṭṭhasaññī hutvā codetī’’ti pāṭho . ‘‘Etena nayena sutamutaparisaṅkitānipi vitthārato veditabbānī’’ti pāṭho. ‘‘Catunnaṃ aññatarenā’’ti pātimokkhuddese eva āgate gahetvā vuttaṃ, itaresaṃ aññatarenāpi anuddhaṃsentassa saṅghādisesovāti no takkoti ācariyo. Bhikkhubhāvā hi cāvanasamatthato. ‘‘Samīpe ṭhatvā’’ti vacanato parammukhā codentassa, codāpentassa vā sīsaṃ na eti. Diṭṭhañce sutena parisaṅkitena codeti codāpeti, sutaparisaṅkitaṃ vā diṭṭhādīhi codite vā codāpite vā sīsaṃ eti eva amūlakena coditattā. Vuttañhetaṃ ‘‘diṭṭhassa hoti pārājikaṃ dhammaṃ ajjhāpajjanto, tañce codeti ‘suto mayā…pe… saṅghādisesassā’’ti (pārā. 387). ‘‘Asuddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ ajjhāpanno, tañce asuddhadiṭṭhi samāno anokāsaṃ kārāpetvā cāvanādhippāyo vadeti, āpatti dukkaṭassa. Okāsaṃ kārāpetvā cāvanādhippāyo vadeti, anāpattī’’ti (pārā. 389) iminā na-samentaṃ viya khāyati, kathaṃ? Diṭṭhassa hoti pārājikaṃ dhammaṃ ajjhāpajjanto nāma asuddho puggalo hoti, ‘‘aññatarasmiṃ asuddhadiṭṭhi samāno tañce codeti ‘suto mayā pārājikaṃ dhammaṃ ajjhāpannosī’ti, āpatti vācāya vācāya saṅghādisesassā’’ti vacanato purimanayenāpatti. ‘‘Cāvanādhippāyo vadeti, āpatti dukkaṭassā’’ti vacanato pacchimanayena saṅghādisesena āpattīti dve pāḷinayā aññamaññaṃ viruddhā viya dissanti, na ca viruddhaṃ buddhā kathayanti, tasmā ettha yutti pariyesitabbā. Aṭṭhakathācariyā tāvāhu ‘‘samūlakena vā saññāsamūlakena vā codentassa anāpatti, amūlakena vā pana saññāamūlakena vā codentassa āpattī’’ti. Tassattho – dassanasavanaparisaṅkanamūlena samūlakena vā tadabhāvena amūlakenāpi saññāsamūlakena vā codentassa anāpatti, dassanādimūlābhāvena amūlakena vā tabbhāvena samūlakenāpi saññāamūlakena vā codentassa āpatti, tasmā diṭṭhassa hoti.

【以喜与乐】者,此处应说「以乐」,取喜为遣除第三禅乐及身乐,以相应喜而说。若依被指控者而作为无根,应说「未犯、未作」,彼等将作,故经文为「如是见想而指控」。经文为「以此法,闻、疑、传闻亦应广知」。「以四者之一」者,取于巴帝摩卡诵中已来者而说,老师认为:即使以其余之一而不举发者亦为桑喀地谢萨,非推论。因从比库性能令退失。由「站立近处」之言故,背向而指控者或令指控者,不成立。若以见而以闻、疑指控或令指控,或以闻、疑而以见等指控或令指控,因以无根而被指控故,确实成立。此已说:「见者有犯巴拉基咖法,若指控彼『我闻……乃至……桑喀地谢萨』」。「不净者为人犯某巴拉基咖法,若彼以不净见而未作机会,以驱摈意趣而说,犯恶作。作机会后以驱摈意趣而说,无犯」,以此似乎不相应,如何?见者有犯巴拉基咖法者,名为不净人,「某者以不净见,若指控彼『我闻汝犯巴拉基咖法』,逐语逐语犯桑喀地谢萨」,由此言故,以前法犯。由「以驱摈意趣而说,犯恶作」之言故,以后法以桑喀地谢萨犯,二圣典法似乎互相矛盾,然诸佛不说矛盾,故此处应寻求理趣。注疏师等先说「以有根或想有根而指控者无犯,以无根或想无根而指控者有犯」。其义为:以见、闻、疑根之有根,或虽以彼无而以无根,以想有根而指控者无犯;以见等根之无而以无根,或虽以彼有而以有根,以想无根而指控者有犯,故见者有。

Pārājikaṃ dhammaṃ ajjhāpajjantotiādimhi dassanamūlena samūlakenāpi ‘‘suto mayā’’ti vacanato saññāamūlakena vā codeti, āpatti saṅghādisesassa. Tadatthassa āvibhāvatthaṃ ‘‘diṭṭhe vematiko’’tiādi vārā vuttāti veditabbā.

【犯巴拉基咖法】等中,虽以见根之有根,由「我闻」之言故,以想无根而指控,犯桑喀地谢萨。为显示其义故,应知说「于见疑惑」等句。

Asuddho hoti puggalobhiādimhi pana samūlakena, saññāsamūlakena vā coditattā anāpattīti. Evamevaṃ pana tadatthadīpanatthaṃ te vārā vuttā. Tattha hi ‘‘adiṭṭhassa hotī’’tiādivārā amūlakena codentassa āpatti hotīti dassanatthaṃ vuttā. ‘‘Diṭṭhe vematiko’’tiādinā saññāamūlakena codentassa āpatti hotīti dassanatthaṃ vuttā. Aññathā ‘‘diṭṭhassa hoti, diṭṭhe vematiko’’tiādivārā nibbisesā bhaveyyuṃ. Idaṃ panettha sanniṭṭhānaṃ-yathā asuddhaṃ puggalaṃ anokāsaṃ kārāpetvā codentassa dukkaṭaṃ, akkosādhippāyassa ca omasavādena dukkaṭassa, tathā asuddhadiṭṭhikopi asuddhaṃ asuddhadiṭṭhi amūlakena codeti, āpatti. Samūlakena vā codeti, anāpattīti taṃ sanniṭṭhānaṃ yathā ‘‘anāpatti suddhe asuddhadiṭṭhissa asuddhe asuddhadiṭṭhissā’’ti iminā saṃsandati, tathā gahetabbaṃ. Aññathā yutti pariyesitabbā.

【不净者为人】等中,然以有根、想有根而被指控故无犯。如是为显示其义而说彼等句。其中「未见者有」等句,为显示以无根而指控者有犯而说。以「于见疑惑」等,为显示以想无根而指控者有犯而说。否则「见者有、于见疑惑」等句将无差别。此处之结论为:如不净人未作机会而指控者恶作,以辱骂意趣者以轻蔑语恶作,如是不净见者亦以不净见以无根指控不净者,有犯。以有根而指控,无犯。其结论如「无犯于净者以不净见、于不净者以不净见」,以此相应,应如是取。否则应寻求理趣。

Sīlasampannoti ettha ‘‘dussīlassa vacanaṃ appamāṇaṃ. Bhikkhunī hi bhikkhumhi anissarā, tasmā ukkaṭṭhanaye vidhiṃ sandhāya therena vuttaṃ. Dutiyattherena bhikkhunī ajānitvāpi codeti, sikkhamānādayo vā codenti, tesaṃ sutvā bhikkhū eva vicāretvā tassa paṭiññāya kārenti. Ko ettha dosoti idaṃ sandhāya vuttaṃ. Tatiyena titthiyānaṃ vacanaṃ sutvāpi bhikkhū eva vicārenti, tasmā na koci na labhatīti evaṃ sabbaṃ sametīti apare’’ti vuttaṃ. Tiṃsāni tiṃsavantāni. Anuyogoti paṭivacanaṃ. Ehitīti āgamissati. Diṭṭhasantānenāti diṭṭhanayena, diṭṭhavidhānenāti adhippāyo. Patiṭṭhāyāti patiṭṭhaṃ labhitvā. Ṭhāneti lajjiṭṭhāne.

【戒具足】者,此处「破戒者之言无量。比库尼于比库无自在,故依最上法,依规则,由长老说。第二长老,比库尼虽不知亦指控,或在学尼等指控,比库等闻彼等后审察,以彼之承认而作。此处何过?」依此而说。「第三者,闻外道等之言后,比库等亦审察,故无任何人不得」,如是一切相应,其他如是说。【三十】者,三十种。【诘问】者,答复。【将来】者,将来到。【以见相续】者,以见法,意趣为以见规则。【依止】者,得依止。【处】者,于羞耻处。

Gāhanti ‘‘ahaṃ codessāmī’’ti attādānaggahaṇaṃ. Cetanāti attādānaggahaṇacetanā. Vohāroti ito, etto ca ñatvā pakāsanaṃ. Paṇṇattīti nāmapaññatti. Yā vacīghosārammaṇassa sotadvārappavattaviññāṇasantānassa anantaraṃ uppannena upaladdhapubbasaṅketena manodvāraviññāṇena viññāyati, yassā viññātattā tadattho paramattho vā aparamattho vā tatiyavāraṃ uppannena manoviññāṇena viññāyatīti nāmādīhi chahi byañjanehi pāḷiyā pakāsitā, sā ‘‘vijjamānapaññatti avijjamānapaññattī’’tiādinā chadhā ācariyehi dassitā. Tabbhāgiyabhāvo atabbhāgiyabhāvo ca nipphannadhammasseva yujjati, na paññattiyā adhikaraṇīyavatthuttā , adhikaraṇe pavattattā ca adhikaraṇo mañcaṭṭhe mañcopacāro viyāti ca. ‘‘Pariyāyenāti amūlakā nāmapaññatti natthi. Pariyāyamattaṃ, sabhāvato natthi. Abhidhānamattameva, abhidheyyaṃ natthī’’ti ca likhitaṃ. Idhevāti imasmiṃ eva sikkhāpade. Na sabbatthāti vivādādhikaraṇādīsu. Kasmā? Na hītiādi. Vivādādhikaraṇādīnamatthitā viya amūlakaṃ adhikaraṇaṃ natthīti. Pubbe vuttasamathehīti ‘‘yaṃ adhikicca samathā vattantī’’ti vuttasamathehīti adhippāyo. Apica sabhāvato natthīti appaṭiladdhasabhāvattā vuttaṃ. Anuppannaṃ viya viññāṇādi. Na hi vivādādīnaṃ paṇṇatti adhikaraṇaṭṭhoti paṇṇattiṃ adhikicca samathā na pavattanti, tasmā na tassā adhikaraṇīyatāti na vivādādīnaṃ paṇṇatti adhikaraṇaṭṭhoti adhippāyo. Hoti cettha –

『执取』者,执取自我之执取,即「我将举罪」之自我执取。『思』者,执取自我之思。『言说』者,从此、从彼知已而显示。『概念』者,名概念。凡以声音为所缘、于耳门转起之识相续之后,由已获得先前约定之意门识所了知者,由于其被了知性,其义为胜义或非胜义,于第三次生起之意识所了知,此以名等六种文字于圣典中显示,彼由诸师以「存在概念、不存在概念」等六种方式显示。相似性与不相似性,唯于已成就之法方适用,非于概念,因其为所依事物性,且转起于所依,如床义中之床,床之假名亦然。又「以方便者,无根之名概念不存在。唯是方便,自性不存在。唯是称说,所称说者不存在」,如是已书写。『于此』者,于此学处中。『非一切处』者,于诤事等。何故?『非』等。如诤事等之不存在,无根之事不存在。『以前所说之止灭法』者,意趣为「以所说『依何而诸止灭法转起』之止灭法」。又,「自性不存在」者,因未获得自性而说。如未生起之识等。诤等之概念非事义,依概念而止灭法不转起,故彼非所依事物性,故诤等之概念非事义,此为意趣。于此有颂:

‘‘Pārājikāpatti amūlikā ce,

「若巴拉基咖罪无根,

Paṇṇattimattā phalamaggadhammā;

唯概念者,道果诸法;

Catutthapārājikavatthubhūtā,

第四巴拉基咖之事物,

Paṇṇattimattāva siyuṃ tatheva.

亦应唯是概念如是。

‘‘Tato dvidhā maggaphalādidhammā,

「由此道果等法二种,」

Siyuṃ tathātītamanāgatañca;

「如是,过去与未来亦应有;」

Paṇṇattichakkaṃ na siyā tato vā,

「施设之轮不应从彼而有,或」

Pariyāyato sammutivādamāhā’’ti.

「以方便说,说假名之说。」

Anuvadantīti akkosanti. Kiccayatāti karaṇīyatā. Taṃ katamanti ce? Apalokanakammantiādi. Kiccanti viññattisamuṭṭhāpakacittaṃ kira adhippetaṃ.

「随骂」者,即呵责也。「应作性」者,应作之性也。「彼何者?」若问,则「求听甘马」等也。「应作」者,据说所指为发起白之心。

§387

387.Sutādīnaṃ abhāvena amūlakattanti ettha yo disvāpi ‘‘diṭṭhosi mayā’’ti vattuṃ asakkonto attano diṭṭhaniyāmeneva ‘‘sutosi mayā’’ti vadati. Tassa tasmiṃ asuddhadiṭṭhittā āpatti, idha pana yo pubbe sutvā anāpatti, pacchā taṃ vissaritvā suddhadiṭṭhi eva samāno vadati, taṃ sandhāya vuttaṃ. ‘‘Esa nayo sabbatthāti apare’’ti vuttaṃ. Jeṭṭhabbatiko kākekappaṭivattā . Yadaggenāti yāvatā, yadā vā. No kappetītiādi vematikābhāvadīpanatthameva vuttanti dasseti. Tena vematikova nassarati sammuṭṭho nāmāti āpajjati, taṃ na yuttaṃ tadanantarabhāvato, tasmā dutiyattheravādo pacchā vutto.

「387. 因无闻等故为无根」,于此,有人虽见而不能说「汝为我所见」,仅以自己见之决定而说「汝为我所闻」。彼因于彼有不净见故有罪。然于此,有人先前闻而无罪,后来忘失彼,正是净见者而说,为显示此而说。「他人说『此理于一切处』」,如是说。「长老派者如乌鸦之转」。「以何为先」者,即以何量,或何时。「不作」等,为显示无疑之义而说也,如是显示。由此,唯有疑者失念,名为失念者而犯,此不合理,因有紧接之义故,是故第二长老说于后说。

§389

389.Sabbatthāti sabbaaṭṭhakathāsu. Okāsakammanti okāsakaraṇaṃ. ‘‘Okāsena kammaṃ okāsakamma’’nti likhitaṃ. Asūriyaṃ passati kaññāti ettha yathā kaññā sūriyaṃ na passatīti bhavati, evaṃ ‘‘anokāsaṃ kāretvā’’ti vutte okāsaṃ na kāretvāti hoti.

「389. 于一切处」者,于一切注疏中。「场所甘马」者,即作场所。书写为「以场所之甘马为场所甘马」。「不见日之少女」,于此,如少女不见太阳,如是说「不作求听」时,即不作求听也。

Paṭhamaduṭṭhadosasikkhāpadavaṇṇanā niṭṭhitā. · 第一恶意嗔恨学处的解说完毕。

9. Dutiyaduṭṭhadosasikkhāpadavaṇṇanā九、第二恶意嗔恨学处的解说

§391

391.Veḷuvaneyevāti idaṃ tehi vuttavelaṃ sandhāya vuttaṃ. ‘‘Pubbe mayaṃ āvuso sutena avocumhā’’ti ‘‘amhehi sā ussāhitā kupitehi anattamanehī’’tiādivacanaṃ sandhāya vuttaṃ, aññabhāgassa idanti manussabhikkhubhāvato aññabhāgassa tiracchānachagalakabhāgassa idaṃ chagalakajātaṃ adhikaraṇaṃ. Aññabhāgo vā assa atthīti so tiracchānachagalakabhāvasaṅkhāto aññabhāgo assa chagalakassa atthīti svāyaṃ chagalako aññabhāgiyaṃ adhikaraṇaṃ nāma.

「正是在竹林」——此乃针对彼等所说的时期而言。「友啊，我等先前是凭传闻而说的」，以及「她是被我等在愤怒与不满之中所煽动的」等语，乃针对这些话而说。「属于另一类的」——即属于人类比库之外另一类的，属于旁生山羊之类，此山羊所生之事，即此诤事。或者，它具有另一类的部分，故那旁生山羊之类的另一类部分存在于此山羊，因此这只山羊所涉及的诤事名为「属于另一类的诤事」。

Tattha paṭimāya sarīraṃ, silāputtakassa sarīranti nidassanaṃ, paṭhamaṃ panettha nibbacanaṃ jātipadatthotivādīnaṃ matena vuttaṃ. Sā hi sāmibhāvena, niccabhāvena ca padhānattā sattisabhāve ṭhitā. Tabbiparītakattā byattākati jātiyo tu padattho iti imassa suttassa vasena dutiyaṃ nibbacanaṃ vuttanti veditabbaṃ. Nāmakaraṇasaññāya ādhāroti ettha nāmameva nāmakaraṇaṃ. Nāmaṃ karontānaṃ saññā nāmakaraṇasaññā, tassā. Manussajātiko chagalakajātiādhāro nāma. Na hi taṃ nāmaṃ kacchapalomaṃ viya anādhāranti adhippāyo. Taṃ pana chagalakassa dabboti dinnanāmaṃ ‘‘deso’’ti vuccati. Tasmā theraṃ amūlakenātiādinā aññampi vatthuṃ therassa lissati silissati vohāramatteneva, na atthato, īsakaṃ allīyatīti lesoti adhippāyo. Yasmā desalesā atthato ninnānākaraṇā, tasmā ‘‘kañcidesaṃ lesamattaṃ upādāyā’’ti uddharitvā ‘‘dasa lesā jātileso’’tiādi vuttanti veditabbaṃ. Yathā nidāne , evaṃ sikkhāpadapaññattiyampi mātikāyampi ayamevattho. Yasmā aññabhāgiyassa adhikaraṇassāti chagalakassa. Kañcidesaṃ lesamattaṃ upādāyāti dabboti nāmaṃ upādāyāti ayamattho aṭṭhuppattivaseneva āvibhūto, tasmā na vibhatto. Kiñca bhiyyo aniyamattā. Na hi mettiyabhūmajakānaṃ viya sabbesampi chagalakameva aññabhāgiyaṃ adhikaraṇaṃ hoti. Aññaṃ gomahiṃ sādikampi hoti, na ca mettiyabhūmajakā viya sabbepi nāmalesamattameva upādiyanti. Aññampi jātilesādiṃ upādiyanti, tasmā aniyamattā ca yathāvuttanayena na vibhattaṃ. Kiñca bhiyyo tathā vutte chagalakasseva aññabhāgiyatā sambhavati, na aññassa, yena sova dassito. Leso ca nāma lesova, na jātiādi, yena sova dassitoti evaṃ micchāgāhappasaṅgato ca tathā na vibhatto.

其中，以「塑像之身」、「石像之身」为例。然而，此处第一种语义解释，乃依主张「词义为种姓」者之意而说。彼塑像等，以「所有者身份」及「常住性」为主，故安立于具有能力之状态。与此相反，由于词义是「众多种姓」，故依此经文之力，第二种语义解释乃为已说，应如是知。「名称观念之所依」——此处「名称之施设」即是「名称」本身。施设名称者之观念，即「名称观念」，此为其所依。具人类种姓者，以山羊种姓为所依。此名称犹如龟毛，并非无所依——此为其意趣。然而，那个对于山羊而言的「达巴」之所赐名，被称为「地分」。因此，以「以无根据指控长老」等理由，另一件事也沾附于长老、牵连于长老，仅就称谓层面而言，非就实义而言；「稍有依附」即谓「藉口」，此为其意趣。由于地分与藉口在实义上有所区别，故说「依某一地分之藉口分量」，提取出来，再说「十种藉口：种姓藉口」等，应如是知。如同在因缘中，在学处制定及摩得勒伽中亦同此义。「属于另一类的诤事」——即属于山羊的诤事。「依某一地分之藉口分量」——「以达巴之名为依据」，此义仅就事缘发生的角度而显现，故未加详析。更何况因无定规之故——因为并非如玛帝亚布玛咖等人那样，对所有人而言山羊都是另一类的诤事。其他如牛、水牛等亦可，且并非如玛帝亚布玛咖等人那样，所有人都仅仅依名称藉口为依据。他们亦依种姓藉口等为依据，故因无定规之故，依前述方式未加详析。更何况若如此说，则仅山羊可成为另一类的诤事，他者则不可，故仅展示了山羊。而藉口终究只是藉口，非种姓等，故仅展示了藉口——出于如此之误解牵连的顾虑，故未如此详析。

§393

393.Aññabhāgiyassāti cuditakato aññassa. Adhikaraṇassāti manussassa vā amanussassa vā tiracchānagatassa vāti evaṃ vattabbaṃ. Evañhi vutte manussādīnaṃyeva jātilesādayo vuttā honti, aññathā catunnaṃ adhikaraṇānaṃ te āpajjanti ‘‘adhikaraṇassa kañci desaṃ lesamatta’’nti sāmivacanaṃ pubbaṅgamaṃ uddiṭṭhattāti ce? Na, nāmassa viya jātiādīnaṃ manussādīnaṃ ādhārabhāvaniyamasambhavato, adhikaraṇabhāvāniyamatoti vuttaṃ hoti. Niyame ca sati jātiyā ādhāro jāti, liṅgassa ca liṅgaṃ, āpattiyā ca āpanno ādhāro, viruddhānampi asamādinnānampi pattacīvarānaṃ sāmiko ādhāro, yena adhikaraṇasaṅkhyaṃ gaccheyyāti āpajjatīti adhikaraṇassāti padaṃ abhājetabbameva bhaveyyāti na uddharitabbaṃ siyā, uddharitabbaṃ. Tasmā ‘‘adhikaraṇanti vacanasāmaññato’’tiādi sabbaṃ vattabbaṃ. Apākaṭā ito aññatra dassitaṭṭhānābhāvato. Jānitabbā ca vinayadharehi yasmā aññathā parivāre ‘‘vivādādhikaraṇaṃ catunnaṃ adhikaraṇānaṃ vivādādhikaraṇaṃ bhajatī’’tiādinā nayena anāgataṭṭhāne ‘‘kasmā’’ti vutte kāraṇaṃ na paññāyeyya, tasmā tesaṃ tabbhāgiyatā ca aññabhāgiyatā ca jānitabbā vinayadharehi. Tāsu hi viññātāsu vivādādhikaraṇaṃ vivādādhikaraṇaṃ bhajati. Kasmā? Tabbhāgiyattā. Itaraṃ na bhajati aññabhāgiyattāti sukhakāraṇato paññāyanti, tasmā vacanasāmaññato laddhaṃ adhikaraṇaṃ nissāyātiādi. Tattha yasmā āpattaññabhāgiyaṃ mahāvisayaṃ, itarehi asadisaniddesañca, tasmā taṃ adhikaraṇapariyāpannampi samānaṃ visuṃ vuttaṃ ‘‘āpattaññabhāgiyaṃ vā hotī’’ti. Adhikaraṇapariyāpannattā ca ‘‘adhikaraṇaññabhāgiyaṃ vā’’ti ettha vuttanti veditabbaṃ. Tatthāpi mahāvisayattā, mātikāyaṃ āgatattā ca paṭhamaṃ aññabhāgiyatā vuttā, pacchā tabbhāgiyatāti veditabbā. Tattha yasmā adhikaraṇaññabhāgiyavacanena atthāpattinayena siddhaṃ. Adhikaraṇaṃ tabbhāgiyaṃ, tasmā ‘‘adhikaraṇaṃ tabbhāgiyaṃ hotī’’ti evaṃ uddesaṃ akatvā ‘‘kathaṃ adhikaraṇaṃ adhikaraṇassa tabbhāgiyaṃ hotī’’ti pucchāpubbaṅgamaniddeso kato. Tatthāpi āpattādhikaraṇassa aññabhāgiyatā kiñcāpi pārājikena anuddhaṃsibhādhikārattā pārājikānaṃyeva vasena vuttā, atha kho sesāpattikkhandhavasenāpi veditabbā. Yā ca sā codanā ‘‘asuko nāma bhikkhu saṅghādisesaṃ ajjhāpajjanto diṭṭho hotī’’tiādikā, tattha ‘‘saṅghādisese thullaccayadiṭṭhi hoti, dubbhāsite saṅghādisesadiṭṭhi hotī’’ti evamādikā vinaye apakataññutāya, taṃtaṃvatthusarikkhatāya vā vuttāti veditabbā. Sabbatthāpi ‘‘pārājikadiṭṭhi hotī’’ti na vuttaṃ. Tathāsaññino anāpattito. ‘‘Tabbhāgiyavicāraṇāya’’nti tabbhāgiyapadaniddese aññabhāgiyatāyapi niddiṭṭhattā vuttaṃ.

「属于另一类的」——即属于被指控者之外的另一者。「诤事」——应如此说：或属于人的，或属于非人的，或属于旁生的。如此说来，种姓藉口等便只属于人等，否则这四种诤事便会落入「诤事之某一地分的藉口分量」——以「所有者」之词居前而已被列举——若问：如此怎可？不然，因为犹如名称之于种姓等，人等在作为所依的方面并无定规可言，故说诤事身份亦无定规。若有定规，则种姓之所依为种姓，性征之所依为性征，罪过之所依为触犯者，甚至相互抵触者、未接受者的钵与衣，其所有者为所依——以使其达于诤事之数故「触犯之」——由此「诤事」一词便应当不予分析而不应提取，然而仍应提取。因此，「依诤事一词之通义」等，凡此皆应陈说。「对律藏持守者而言，于其他处未有展示处而难以明了」。持守律藏者应当知晓：因为若不如此，在篇集中「诤事诤事依四种诤事中的诤事诤事……」如此方式，于未来之处若被问「何故」，便无法说出理由；故其同类性与异类性应为律藏持守者所了知。因为了知彼等，诤事诤事依附于诤事诤事，何故？因其同类性。另一种则不依附，因其异类性——故易于说明理由，因此「依诤事一词之通义所得的诤事」等。其中，由于罪过之另类诤事范围广大，且与其他者的论述方式不同，故虽同属诤事范围之内，仍另立说明：「或为罪过之另类」。因其属于诤事范围，故此处所说的「或为诤事之另类」，应如是知。在此亦因范围广大、且于摩得勒伽中已出现，故先说异类性，后说同类性，应如是知。其中，由于经由诤事异类性之言，以意义推衍之方式，诤事之同类性已得成立；故不作「诤事为同类性」之列举，而作以问为先的论述：「如何诤事成为诤事之同类性？」在此，罪过诤事的异类性，虽因关于以巴拉基咖相互指控的章节，仅就巴拉基咖而说，然亦应就其余罪蕴而了知。至于那指控——「某比库被见到犯桑喀地谢萨」等——其中「就桑喀地谢萨而有土喇吒亚之见，就恶说而有桑喀地谢萨之见」如此等等，乃因对律藏不熟悉，或因与各事项相近似而说，应如是知。于一切处皆未说「有巴拉基咖之见」，因为作同类想者无罪之故。「就同类性审察而言」——因为在同类词条的论述中，异类性亦已被指出，故如此说。

Vatthusabhāgatāyāti anuvādavatthusabhāgatāyāti attho. Aññathā ‘‘catasso vipattiyo’’ti vacanaṃ virujjheyya. Sabhāvasarikkhāsarikkhato cāti sabhāvena sadisāsadisato. Tattha jhānādivatthuvisabhāgatāyapi sabhāvasarikkhatāya uttarimanussadhammapārājikāpatti tasseva tabbhāgiyāva hoti. Tathā vatthuvasena anuvādādhikaraṇaṃ, kiccādhikaraṇañca pāṭekkaṃ catubbidhampi vuttaññabhāgiyaṃ na jātaṃ, tasmā tadaññabhāgiyatāya viditāya tabbhāgiyatā pāriyesayuttiyā avuttāpi sijjhatīti katvā ‘‘aññabhāgiyameva paṭhamaṃ niddiṭṭha’’ntipi vattuṃ yujjati. Ekaṃsena tabbhāgiyaṃ na hotīti sarikkhavasena arahattaṃ āpatti anāpattīti vivādasabbhāvato abyākatabhāvena vivādādhikaraṇassapi aññabhāgiyaṃ siyā, pāḷiyaṃ āpattādhikaraṇassa vuttattā evaṃ vuttaṃ, ādito paṭṭhāyāti ‘‘aññabhāgiyassa adhikaraṇassā’’ti ito paṭṭhāya. ‘‘Methunarāgena manussaviggaho dosenātiādinā sarikkhato cā’’ti likhitaṃ. Taṃ vatthuvisabhāgatāya eva siddhaṃ. Ayaṃ pana vatthusabhāgatāyapi sati āpattisabhāgatā sarikkhatoti no takkoti ca, ekasmimpi hi vatthusmiṃ āpattibhedo hotīti ācariyo. Parato vuttanayena veditabbanti sambandho.

「事项之同类性」——即「随说事项之同类性」之意。否则「四种违犯」之说便相矛盾。「依本质之相似与相异」——即依自性之相似与不相似。其中，虽因禅那等事项的不同类，但因本质相似，超人法之巴拉基咖罪，对于同一人而言仍属同类。同样，依事项而言的随说诤事，以及甘马诤事，各别的四种虽已被说为异类，故了知其异类性后，同类性便由追寻原理即可成立——即便未说，亦自得成立——由此亦可说「异类性乃先被列出」。「决定上为同类者」——因为依相似的角度，阿拉汉果、罪、无罪，因存在诤议，以不明确之性质，即便就诤论诤事而言亦可为异类；但因圣典中就罪过诤事已如此说，故如此说之——「从最初起」——即从「属于另一类的诤事」起。「依交合之欲望的人身、依嗔恨等相似之处」，如此写道，此由事项不同类即可成立。然而，此处即便事项同类，罪过之同类是否为相似，则难以推断——因为于同一事项中，罪过之区别是可以存在的——老师如此说。依后文所说之方式，应加以了知——此为其连接。

‘‘Kiccameva kiccādhikaraṇa’’nti vuttattā saṅghakammānametaṃ adhivacanaṃ. Kammalakkhaṇanti kammānaṃ sabhāvaṃ. Taṃ nissāyāti pubbeva hi saṃvidhāya saṅgho kammaṃ karoti. Atha vā purimaṃ purimanti parivāsaukkhepaniyādīni saṅghakammāni nissāya abbhānaosāraṇādi uppannanti katvā vuttaṃ. Tasmā kiñcāpi saṅghakammameva kiccādhikaraṇaṃ, tathāpi sesaviseso labbhatīti dasseti.

『事务因缘』之所以如此表述，乃因其为僧团甘马之异名。『甘马之相』者，即诸甘马之自性也。『依此』者，盖僧团预先筹谋安排而后行甘马。又或可解为：前前诸僧团甘马——如别住、举罪等——为所依止，由此引生出罪、驱摈等，故作此说。是故，虽僧团甘马即是事务因缘，然此处亦可得其余之区别，论文即为示此。

§394

394. Atthato ekaṃ, tasmā desassa atthamavatvā ‘‘leso’’tiādi vuttaṃ kira.

394. 义理上为一，故据此义不另说，而径言『略说』等云云。

§395

395.Savatthukaṃ katvāti puggalassa upari āropetvā khattiyādibhāvena ekajātikopi dīgharassakāḷakodātādīnaṃ diṭṭhasutaparisaṅkitānaṃ vasena aññabhāgiyatā, dīghaṃ khattiyaṃ ajjhācarantaṃ disvā rassādikhattiyapaññattiyā ādhārabhāvato jātilesena codeti, ekaṃ vā khattiyaṃ ajjhācarantaṃ disvā tato visiṭṭhaññabhāgabhūtaṃ khattiyaṃ jātilesaṃ gahetvā ‘‘khattiyo diṭṭho tvaṃ khattiyosī’’ti codeti diṭṭhādiaññabhāgena. Ettha ca ‘‘dīghādayo, diṭṭhādayo ca jātināmādīnaṃ vatthubhūtattā adhikaraṇa’’nti likhitaṃ. Taṃ ‘‘adhikaraṇabhāvāniyamato’’ti vuttadosaṃ nātikkamati, aṭṭhakathāyaṃ ‘‘khattiyajātipaññattiyā ādhāravasena adhikaraṇatā ca veditabbā’’ti vuttaṃ. Tampi nāmagottato aññissā nāmagottapaññattiyā nāma kassaci abhāvato na sabbasādhāraṇaṃ, tasmā ‘‘adhikaraṇassā’’ti paduddhāraṇaṃ adhikaraṇacatukkadassanatthaṃ, taṃ samānavacanadassanatthanti no takkoti. Tattha dīghādino vā diṭṭhādino vāti ettha dīghāditā, diṭṭhāditā ca aññabhāgo, yo cuditako itarassa viseso yato aññoti vuccati.

【395】「作为所依」者,施设于人之上,以刹帝利等性,即使同一种姓,亦因所见、所闻、所疑之长、短、黑、白等而有异分性。见行长刹帝利者,因短等刹帝利施设之所依性,以种姓相举罪;或见行一刹帝利者,取较彼更殊胜之异分刹帝利之种姓相,以「刹帝利被见,汝是刹帝利」而举罪,此为以所见等异分。于此,有书「长等、所见等,因为是种姓、名等之所依,故为所依」。彼不超越「因所依性不定」所说之过失。注疏中说「应知以刹帝利种姓施设之所依而有所依性」。彼亦因名姓,对他人之名姓施设,因某人无名,故非一切共通。是故「所依」一词之举出,为显示所依四法,为显示同义语,非推论。于彼中,「长等或所见等」,此中长等性、所见等性为异分,被举罪者与他者之差别,由此称为异。

§399

399.Lahukaṃ āpattinti pārājikato lahukāpatti saṅghādisesādi. Teneva ante taṃ dassentena ‘‘bhikkhu saṅghādisesaṃ ajjhāpajjanto diṭṭho hotī’’tiādi vuttaṃ. Āpattilesopi kimatthaṃ jātilesādayo viya na vitthāritoti ce? Tathā asambhavatoti veditabbaṃ.

【399】「轻罪」者,较巴拉基咖为轻之罪,桑喀地谢萨等。以此,于末尾显示彼,说「比库犯桑喀地谢萨被见」等。罪相亦何故不如种姓相等广说耶?应知为不可能如是。

§400

400.Sāṭakapatto sarīraṭṭhapatto. Āpattiyāti pārājikāpattiyā aññabhāgiyaṃ saṅghādisesādi, adhikaraṇañca āpattipaññattiyā. ‘‘Leso nāma āpattibhāgo’’ti vuttattā āpattibhāvaleso vuttoti veditabbo, tasmā pārājikāpattito aññabhāgiyassa āpattipaññattiyā ādhāraṇaṭṭhena ‘‘adhikaraṇa’’nti saṅkhyaṃ gatassa saṅghādisesādino āpattinikāyassa āpattibhāvalesaṃ gahetvā codanā āpattilesacodanāti veditabbā.

【400】「萨德咖巴德」者,身体住立者。「罪之」者,较巴拉基咖罪为异分之桑喀地谢萨等,所依为罪施设。因说「相者名为罪分」,应知说罪性相。是故,较巴拉基咖罪为异分者,以罪施设之所依义而入「所依」之数之桑喀地谢萨等罪类,取罪性相而举罪,应知为罪相举罪。

§408

408.Anāpatti tathāsaññī codeti vā codāpeti vāti āpattaññabhāgiyacodanāyameva, na aññattha. Ettāvatā paṭhamaduṭṭhadose vuttavicaraṇāya saṃsanditaṃ hoti, taṃ idha kathaṃ paññāyatīti ce? Kaṅkhāvitaraṇiyā vacanato. Vuttañhi ‘‘tattha idha ca āpattaññabhāgiyacodanāya tathāsaññinopi anāpattī’’ti.

【408】「无罪,作如是想而举罪或令举罪」者,唯于罪异分举罪,非于他处。至此,以第一嗔恨过失所说之考察而相连。此于此处如何显现耶?因疑惑度脱之语。已说「于彼处及此处,于罪异分举罪,对作如是想者亦无罪」。

Aññābhāgiyasikkhaṃ yo, neva sikkhati yuttito. Gacche vinayaviññūhi, aññabhāgiyatañca · 若人不能如理学习异分学处，就应前往请教通晓律者，并学习异分的性质。

Soti.

『者』字：即表所字之语助。

Dutiyaduṭṭhadosasikkhāpadavaṇṇanā niṭṭhitā. · 第二恶意嗔恨学处的解说完毕。

10. Paṭhamasaṅghabhedasikkhāpadavaṇṇanā十、第一僧团分裂学处注释

§409

409. ‘‘Vajjaṃ na phuseyyā’’ti ca pāṭho.

【409】「不应触过失」,此为读法。

§410

410.Tesaṃ anurūpājānanato asabbaññū assa. ‘‘Na, bhikkhave, asenāsanikena vassaṃ upagantabba’’nti (mahāva. 204) vuttattā paṭikkhittameva. Tikoṭiparisuddhanti parassa pāpapasaṅganivāraṇatthaṃ vuttaṃ, na paṭiccakammanivāraṇatthaṃ koṭīhīti ākārehi. Parisuddhanti vimuttaṃ. Dasahi lesehi uddissa kataṃ samaṇā paribhuñjanti, assamaṇā imeti sāsanassa garahabhāvo āgaccheyya , garahapaccayā loko vā apuññaṃ ariyūpavādaṃ pasaveyya, tehi vimuttanti attho. Vāguranti migajālaṃ. Attano atthāya vātiādinā paresaṃ atthāya kate kappiyabhāvaṃ dassetvā bhikkhūnañca aññesañca atthāya kate taṃ dassetuṃ ‘‘matānaṃ petakiccatthāyā’’tiādimāha.

【410】若不如实了知彼等,则非一切知者。因已说「诸比库,无住处者不应入瓦萨」,故已被禁止。「三角清净」者,为遮止他人恶意攀附而说,非为遮止接受甘马之角缺。「清净」者,解脱也。意谓:以十种过失,若为指定而作,沙门受用之,非沙门如此,则教法之可呵责性将至,由可呵责之缘,世间或将生无福德之诽谤圣者,由彼等解脱,此为义。「陷阱」者,捕鹿之网也。以「为自己之利益」等,示为他人利益而作之许可性后,为示为比库及其他人利益而作者,故说「为死者之亡者事利益」等。

Yaṃ yaṃ hītiādi tassa kāraṇassa dassanatthaṃ vuttaṃ. Puna pañcannaṃ sahadhammikānaṃ atthāya kataṃ na kappatīti vuttanti kira dhammasiritthero. Gaṇṭhipade ‘‘bhikkhūnameva suddhānaṃ atthāya kataṃ na vaṭṭatī’’ti likhitaṃ. Aparehi pana ‘‘matānaṃ petakiccatthāyātiādinā vuttepi kappati, bhikkhūnaṃyeva atthāyāti iminā ‘bhikkhūnampi datvā mayaṃ bhuñjissāmā’ti katampi vuttaṃ. Puna ‘pañcasu ekaṃ uddissakataṃ itaresaṃ na kappatī’ti dassanatthaṃ ‘pañcasu hi sahadhammikesūtiādi vutta’nti vadantī’’ti vuttaṃ. Aññatarasmiṃ pana gaṇṭhipade ‘‘amhākanti ca rājayuttādīnanti ca vutte vaṭṭatīti vatvā ‘tumhāka’nti avatvā ‘petakiccatthāyāti vuttepi vaṭṭatī’ti ca dassetvā sabbattha vuttānaṃ, ādisaddena saṅgahitānañca lakkhaṇaṃ ṭhapentena ‘bhikkhūnaṃyevā’tiādi vuttaṃ. Tattha ‘bhikkhūnaṃ uddiṭṭhe evāti adhippāyenā’ti vuttaṃ. Na ‘tumhākaṃ, amhākañcāti vutte anāpattī’ti dassanatthaṃ. Kasmā? Missakavārassa abhāvā. Lakkhaṇaṃ nāma vuttānaṃ, vuttasadisānañca hoti. ‘Sace petakiccatthāyāti vuttaṭṭhāne bhikkhūnaṃ bhojanaṃ sandhāya karontī’ti vadanti mahāaṭṭhakathāyañca ‘tasmiṃ vāre ca na tumhākanti vutte vaṭṭatī’ti vuttattā. Teneva idhāpi ‘petakiccatthāya, maṅgalādīnaṃ vā atthāya katepi eseva nayo’ti pubbe vuttatthavasena vuttaṃ. ‘Avadhāraṇatthena missake vaṭṭatī’ti ce? ‘Kappiyamaṃsassa hi paṭiggahaṇe āpatti natthī’ti vacanena akappiyapaṭiggahaṇe āpattīti āpannaṃ, ‘tañca gahetabbaṃ siyā’ti paṭikkhipitabbā’’ti vuttaṃ, taṃ sundaraṃ viya dissati, vicāretvā gahetabbaṃ. Yattha cāti bhikkhūnaṃ atthāya katepi. Tamatthaṃ āvi kātuṃ ‘‘sace panā’’tiādi vuttaṃ . Ettha pana ‘‘bhikkhunīnaṃ dukkaṭaṃ, itaresaṃ daṇḍakammavatthū’’ti vadanti. Kappaṃ nirayamhīti asaṅkhyeyyakappaṃ. Vivaṭṭaṭṭhāyikāleyeva saṅghabhedo hotīti. Kappanti āyukappaṃ.

「凡任何」等,为示彼因而说。据说法喜长老言:「复次,为五种同法者之利益而作,不许可」。在结文中写作「唯为清净比库之利益而作,不可」。然而其他人说:「虽以『为死者之亡者事利益』等而说,亦许可,以『唯为比库之利益』此句,说即使作『我等施与比库后将受用』亦可。复次,为示『在五者中为一者指定而作,对其余者不许可』,故说『在五种同法者中』等」。然而在某结文中,说「我等」及「王之随从等」时许可,说后,不说「汝等」,示「虽说『为亡者事利益』亦许可」,在一切处所说者,及以「等」字所摄者,立其相时,说「唯为比库」等。其中说「以『唯为比库指定』之意趣」。为示「非说『为汝等、为我等』无罪」。为何?因无混合之词。相者,为所说者及与所说相似者而有。「若在说『为亡者事利益』之处,关联比库之食物而作」,在大注疏中说,在彼词中说「不说『为汝等』则许可」。正因此,在此处亦以先前所说义之方式说「即使为亡者事利益、为吉祥等之利益而作,亦此法」。若谓「以限定义,在混合时许可」?以「于许可肉之接受,无罪」之语,在不许可之接受有罪,说「彼应被取,或许」,应被拒绝,彼如美丽般显现,应审察而取。「于何处」者,即使为比库之利益而作。为显彼义,故说「然而若」等。然而在此处,说「对比库尼,恶作;对其余者,杖罚事」。「劫在地狱中」者,无数劫。唯在展转住时,僧团破裂发生。「劫」者,寿劫。

§411

411.Kusalanti khemaṃ. Āpattibhayā katā lajjīhīti ettha āpattibhayena avassaṃ ārocentīti dassanatthaṃ ‘‘lajjī rakkhissatī’’ti (visuddhi. 1.42; pārā. aṭṭha. 1.45) porāṇavacanassānurūpato ‘‘aññehi lajjīhī’’ti vuttaṃ. Alajjissapi anārocentassa āpattiyeva ‘‘ye passanti ye suṇantī’’ti vacanato.

【411】「善」者,安稳也。「由罪畏而作惭愧者」,此中为示「由罪畏必定告白」,依古语「惭愧者将守护」之相应性,说「由其他惭愧者」。即使无惭者不告白,亦有罪,因有「见者、闻者」之语。

§416

416.Asamanubhāsantassāti kammakārake kattuniddeso, samanubhāsanakammaṃ akariyamānassāti attho. Odissa anuññāto nāma ummattakakhittacittavedanaṭṭādiko ‘‘anāpatti ādikammikassā’’ti ariṭṭhasikkhāpade āgatattā atthīti ce? Yampītiādi. Sā panesā anāpatti. So vuccatīti tattha āgatopi sakammabyāvaṭopi evaṃ vuccati. Etenupāyenāti asamanubhāsantassa ca ādikammikassa ca vuttatthavasena. Ṭhapetvā ariṭṭhasikkhāpadanti tattha ādikammikapadābhāvā.

【416】「不共同告白者」,在业作格中为作者之指示,意谓「共同告白之业不被作者」。名为「为指定而开许者」,如痴狂、心乱、受痛恼者等,若谓「因在阿利德塔学处中来『初犯者无罪』故有」?「然而彼」等。然而彼是无罪。「被称为」者,在彼处来者及自业所摄者亦如是被称。「以此方便」者,依不共同告白者及初犯者所说义之方式。「除阿利德塔学处」者,因在彼处无初犯者之词。

Tivaṅgikanti ettha vācāya eva paṭinissajjantassa oṭṭhacalanādikāyaviññatti hoti, tasmā duvidhampi viññattiṃ kathentassa hoti. Vacībhedaṃ kātuṃ asakkontassa kāyavikāraṃ karontassa anāpattiyā bhavitabbaṃ. Kasmā? Tivaṅgesu ekassa parihīnattā, tasmā tivaṅgabhāvo āpattiyā, aṅgahānibhāvo anāpattiyāti gahetabbaṃ. Ettha siyā – yadi aṅgahānibhāvena anāpatti, evaṃ santepi vikāraṃ akatvā citteneva vissajjentassa anāpattiyā bhavitabbanti? Taṃ na, kasmā? Aṭṭhakathāyaṃ ‘‘kāyavikāraṃ vā vacībhedaṃ vā akarontasseva pana āpajjanato akiriya’’nti hi vuttaṃ, ‘‘cittaṃ vā anuppādentassa vā’’ti na vuttaṃ, tasmā cittañca nāma viññattipaṭibaddhaṃ evāti visuṃ aṅgabhāveneva vuttattā jānitabbanti ce? Taṃ na, dvinnaṃyeva akiriyāti, tasmā cittena vissajjentassāpi āpatti viya dissati, upaparikkhitvā gahetabbaṃ. Tattha ‘‘akusalacitta’’nti vuttanti ce? ‘‘Cittabāhullato vutta’’nti vadanti. Tepi kira bāhullato vadanti.

「三支」者,此中唯以语舍弃者,有唇动等身表,故对说二种表者而有。对不能作语破者,作身变化者,应有无罪。为何?因三支中一者缺失,故应取:三支性为罪,支缺失性为无罪。此中或有:若以支缺失性而无罪,如是即使不作变化,唯以心舍弃者,应有无罪?彼非然,为何?在注疏中说「然而不作身变化或语破者,由犯而不作」,非说「或不生起心者」,故心者名为唯与表相应,因以分离支性而说,应被知。若谓「在彼处说二者之不作」?彼非然,因唯二者之不作,故即使以心舍弃者亦似有罪,应详察而取。其中若谓「说『不善心』」?说「因心之多数而说」。据说彼等亦因多数而说。

Paṭhamasaṅghabhedasikkhāpadavaṇṇanā niṭṭhitā. · 第一僧团分裂学处注释完毕。

11. Dutiyasaṅghabhedasikkhāpadavaṇṇanā十一、第二僧团分裂学处注释

§422

422.Saññīti saññino.

422. 『有想』者，即有想之人也。

Dutiyasaṅghabhedasikkhāpadavaṇṇanā niṭṭhitā. · 第二僧团分裂学处注释完毕。

12. Dubbacasikkhāpadavaṇṇanā十二、难劝学处注释

§424

424.Pataṃ patitaṃ vivari vivaṭṭayi. Ekato ussāreti ca giḷitato ṭhapeti ca. Ekapaṃsuthupakanadīsaṅkhaṃ dīghamūlakapaṇṇasevālaṃ sevālaṃ daṇḍisipippariṃ paṇakaṃ pesiṭṭhiṃ nissāreti. Tilabījakanti sukhumamūlapaṇṇakaṃ hutvā udakapiṭṭhe pattharikaṃ udakapappaṭakaṃ nissāreti.

「帕德」者,已落也。「维瓦利」者,已开也。「维瓦塔伊」者,已展开也。「埃咖多伍萨雷提」者,向一边举起也。「吉利德多塔佩提」者,从吞没处安置也。「埃咖般苏图巴咖纳迪桑康」者,一尘堆河沙也。「迪嘎姆拉咖般纳谢瓦喇」者,长根叶藻也。「谢瓦喇」者,藻也。「丹迪西毕巴林」者,杖贝壳也。「巴纳咖」者,泥也。「佩西提」者,肉块也。「尼萨雷提」者,排出也。「提喇比咖甘提」者,如胡麻种子,成为细根叶,于水面铺展,水饼也,排出也。

§425-6

425-6. ‘‘Dubbaccajātiko’’tipi paṭhanti. Apadānenāti purāṇakammena. ‘‘Kiṃ pubbepi mayaṃ evarūpaṃ karomātiādinā ekūnavīsatī’’ti mahāpaccariyaṃ kira vuttaṃ. Mahāaṭṭhakathāyañca anumānasuttaṭṭhakathāyañca ‘‘soḷasavatthukā’’ti vuttaṃ, taṃ sameti.

「杜巴吒嘉提咖」者,亦有此读法。「阿巴达内那」者,以旧业也。「何以我等于过去亦作如是等」,以此等十九句,据说宣说了大惊奇。于大注疏及推论经注疏中说「十六事」,此相符也。

Dubbacasikkhāpadavaṇṇanā niṭṭhitā. · 难劝学处注释完毕。

13. Kuladūsakasikkhāpadavaṇṇanā十三、坏家族学处注释

§431

431. Na kevalaṃ vihāro eva kīṭāgiri, sopi gāmo ‘‘kīṭāgiri’’cceva vuccati. Gāmañhi sandhāya parato ‘‘na assajipunabbasukehi bhikkhūhi kīṭāgirismiṃ vatthabba’’nti vuttaṃ. Ekasaṃvacchare dvikkhattuṃ vassati kira, taṃ sandhāya ‘‘dvīhi meghehī’’ti vuttaṃ. Samadhikanti cha jane sandhāya. Akatavatthunti navaṃ aṭṭhuppattiṃ. ‘‘Jābhisumanādigacchaṃ allānaṃ haritānaṃ evā’’ti likhitaṃ. Bhūtagāmabījagāmabhedato panesa bhedo. Vatatthāyāti vatiatthāya. Yaṃkiñcīti sodakaṃ vā nirudakaṃ vā. Ārāmādiatthāyāti vanarājikādiatthāya. Mālāvaccharopanaṃ kuladūsakaṃyeva sandhāya, ganthanādisabbaṃ na sandhāya vuttanti. Kathaṃ paññāyatīti ce? Taṃ dassetuṃ ‘‘buddhena dhammo’’tiādi. ‘‘Āveḷaṃ ābiḷa’’ntipi pāṭho.

不仅寺院名为基德阿吉利,彼村亦名「基德阿吉利」。因为指向村而于后说「阿沙基与布纳巴苏咖诸比库不应住于基德阿吉利」。据说一年中两次降雨,指向此而说「以二云」。「萨玛迪咖」者,指向六人。「阿咖德瓦吐」者,新的八种生起。「乃至苏玛那等,湿的绿的」,如是书写。然而此以生类种子类之别而分别。「瓦德塔亚」者,为衣之义。「亚康金吉」者,有水或无水。「阿拉玛迪阿塔亚」者,为园林税等之义。「玛喇瓦吒罗巴那」者,仅指向花鬘破坏族姓者,不指向编结等一切而说。若问如何显现?为示彼而说「佛陀法」等。「阿韦喇阿比喇」者,亦有此读法。

Gopphananti ganthanaṃ. Veṭhimanti taggatikameva. Vedhimaṃ aññena kenaci pupphaṃ vedhetvā kataṃ . Kaṇṭakampi bandhitunti ettha ‘‘sayaṃ vijjhanatthaṃ na vaṭṭati. Aññassatthāya vaṭṭatī’’ti vadanti. Jālamayaṃ vitānaṃ jālavitānaṃ. Pupphapaṭicchakaṃ gavakkhaṃ viya sachiddaṃ karonti. Tālapaṇṇaguḷakanti tālapaṇṇamayaṃ puna katampi paṭichijjakameva. Dhammarajju cetiyaṃ vā bodhiṃ vā pupphappavesanatthaṃ āvijjhitvā baddharajju. ‘‘Kāsāvena baddhampi suttavākādīhi baddhaṃ bhaṇḍitasadisa’’nti likhitaṃ. Aṃsabhaṇḍikaṃ pasibbake pakkhittasadisattā vedhimaṃ na jātaṃ, tasmā ‘‘sithilabaddhassa antarantarā pakkhipituṃ na vaṭṭatī’’ti vadanti. ‘‘Aññamaññaṃ aphusāpetvā anekakkhattumpi parikkhipituṃ vaṭṭatī’’ti vadanti. Pūritanti dīghato pasāretvā pūritaṃ. Ghaṭikadāmaolambakoti ‘‘yamakadāmaolambako’’ti likhitaṃ. ‘‘Geṇḍukharapattadāmānaṃ paṭikkhittattā celādīhi katadāmampi na vaṭṭati akappiyānulomattā’’ti vadanti.

「果帕那」者,编结也。「韦提玛」者,即穿线也。「韦迪玛」者,以其他任何花穿刺而作。「咖塔咖毕般迪吐」者,于此说「为自己刺穿不许可。为他人之义许可」。「嘉喇玛亚维德那」者,网制天盖也。「布帕巴提吒咖」者,如窗,作有孔也。「德喇巴纳古喇咖」者,棕榈叶制,又任何可撕裂者也。「达玛拉朱切提亚瓦波迪」者,为塔或菩提树,为花进入之义,穿过而绑之绳。「以袈裟绑者亦如以线绳等绑者之装饰」,如是书写。「安萨班迪咖」者,如置于袋中,未成穿线,因此说「松绑者于中间中间置入不许可」。说「互不接触,多次围绕许可」。「布利德」者,纵向伸展而充满。「嘎提咖达玛欧喇般咖」者,书写「亚玛咖达玛欧喇般咖」。说「因禁止球粗布花鬘,以布等作之花鬘亦不许可,因随顺不净」。

‘‘Recakaṃ nāma tathālāsiyanāṭanaṭānaṃ nacca’’nti likhitaṃ. Taṃ ‘‘parivattantī’’ti vuttaṃ. ‘‘Sāriyo nāma rutasunakhā siṅgālakammakuruṅgakeḷipane ṭhitā’’ti kira pāṭho. ‘‘Nibujjhantī’’ti pāḷi.

「雷吒咖」者,名为如是懒惰舞蹈之舞,如是书写。彼以「巴利瓦德丹提」而说。「萨利约」者,名为鸣叫之狗、豺、作业鹿之游戏场所立者,据说有此读法。「尼布基丹提」者,圣典也。

§432

432.Abalabalādi-padānaṃ uppaṭipāṭiyā. Yathā pāmokkhānaṃ vasena sabbepi ‘‘assajipunabbasukā’’ti vuttā, tathā pāmokkhappattasāvakassa vasena tadāyattavuttine sabbepi ‘‘sāriputtā’’ti. Tena vuttaṃ ‘‘gacchatha tumhe sāriputtā’’ti.

「阿巴喇巴喇迪」等词之次第。如以首座之故一切皆说「阿沙基与布纳巴苏咖」,如是以首座弟子之故,依彼所属之说,一切皆「沙利子」。因此说「汝等沙利子去」。

§433

433. ‘‘Gāme vā na vasitabba’’nti imināva tasmiṃ gāme aññattha na vasitabbanti siddhaṃ. ‘‘Tasmiṃ vihāre vā’’ti kasmā vuttanti ce? Atthasabbhāvato. Yasmiñhi gāme kuladūsakakammaṃ kataṃ, tasmiṃ gāme, yasmiṃ vihāre vasantena kuladūsanaṃ kataṃ, taṃ vihāraṃ ṭhapetvā aññasmiṃ vasituṃ na vaṭṭatīti dassanatthaṃ. Taṃ kathanti ce? ‘‘Gāme vā na vasitabba’’nti vacanena yasmiṃ gāme kuladūsanakammaṃ kataṃ, tasmiṃ vihārepi vasituṃ na labbhatīti āpannaṃ, taṃ disvā ‘‘tasmiṃ vihāre’’ti vuttaṃ, tena tasmiṃ gāme aññasmiṃ vasituṃ labbhatīti siddhaṃ. ‘‘Tasmiṃ vihāre vasantenā’’ti iminā tasmiṃ gāme aññattha vasantena sāmantagāme piṇḍāya carituṃ vaṭṭatīti dīpitaṃ hoti. Sāmantavihārepīti sāmantavihāro nāma tasmiṃyeva gāme tassa vihārassa sāmantavihāro ca tassa gāmassa sāmantavihāro cāti ubhayaṃ vuccati, etena tasmiṃ gāme aññattha vasantena tasmiṃ gāme piṇḍāya na caritabbaṃ. Sāmantagāmepi piṇḍāya carituṃ vaṭṭati, puna yasmiṃ gāme kuladūsanakammaṃ kataṃ, tassa sāmantagāme kuladūsakavihārassa sāmantavatthuvihāre vasantena tasmiṃ gāmepi carituṃ vaṭṭati. Yasmiṃ sāmantagāme kuladūsakaṃ na kataṃ, tasmimpi carituṃ vaṭṭati, neva vihāreti adhippāyo. ‘‘Nanagare caritu’’nti vuttattā aññasmiṃ vihāre tasmiṃ gāme vasituṃ vaṭṭatīti dīpitaṃ hotīti eke. Gaṇṭhipadesu pana vicāraṇā eva natthi, tasmā suṭṭhu vicāretvā kathetabbaṃ.

433. 以『不得住于该村』此句，已可成立：于该村中余处亦不得住。然则为何又说『或于该精舍』？乃为明义实有此义故。盖于某村中已作污家之羯磨，则于该村中、以及曾于某精舍住时而行污家之人，须将该精舍除外，不得住于其余处所——为示此义而说。此如何理解？以『不得住于该村』之言，已含有：于某村中既作污家之甘马，则于该村中之精舍亦不得住——见及此义，故复言『于该精舍』，由此即成立：于该村中余处则得住。以『住于该精舍者』此句，即显示：住于该村余处之人，得往邻近村落托钵行乞。至于『邻近精舍』，所谓邻近精舍，有二义：一指该村中该精舍之邻近精舍，二指该村之邻近精舍，两者皆称邻近精舍。由此即明：住于该村余处者，不得于该村托钵行乞；得往邻近村落行乞。再者，于曾作污家甘马之村，其邻近村落中，住于污家者精舍邻近地基之精舍的人，于该村亦得行乞；于未曾行污家之邻近村落，亦得行乞——其意趣是：于精舍处则不然。以『不得于该处行乞』之所说，即显示：可于该村中另一精舍住——此为一说。然各注解书中对此实无抉择，故须善加审察后方可说明。

§436-7

436-7.Dāpetuṃ na labhanti, pupphadānañhi siyā. Tasseva na kappatīti ettha yāguādīni ānetvā ‘‘dadantū’’ti icchāvasena vadati ce, sabbesaṃ na kappati, kevalaṃ pana suddhacittena attānaṃ vā paresaṃ vā anuddisitvā ‘‘ime manussā dānaṃ datvā puññaṃ pasavantū’’ti vadantassa tasseva na kappati yāguādīnaṃ paccayapaṭisaṃyuttakathāya uppannattā. Mahāaṭṭhakathāyampi ‘‘pañcannampi sahadhammikāna’’nti visesetvā avuttattā atthato sayamevāti apare. Ācariyā pana ‘‘yathā mahāpaccariyaṃ, kurundiyañca ‘tassevā’ti visesetvā vuttaṃ, evaṃ mahāaṭṭhakathāyaṃ visesetvā na vuttaṃ, tasmā sabbesaṃ na kappatī’’ti vadanti.

436-7. 不得令施与，然花之布施则或有可能。『唯于彼一人不如法』——此处所说，若有人取来粥等，出于意欲心而言『令彼等施』，则于一切人皆不如法；然若有人以清净心，不指向自己或他人，而言『愿此等人布施，以积累功德』，则唯于彼一人不如法，乃因此话与粥等资具相关之论说由此而生。另有人说：大注疏亦未以『五类同法者』加以特别简别而说，故义上应为『自己亦然』。然诸老师则说：『如同玛哈巴恰利注疏与古隆迪注疏中以「唯于彼一人」加以简别而说，同样大注疏中并未加以简别，故于一切人皆不如法。』

Kuladūsakasikkhāpadavaṇṇanā niṭṭhitā. · 坏家族学处注释完毕。

Terasakakaṇḍavaṇṇanā niṭṭhitā. · 第十三篇集注释完毕。

3. Aniyatakaṇḍo三、不定篇集

1. Paṭhamaaniyatasikkhāpadavaṇṇanā一、第一不定学处注释

§444-5

444-5.Uddesanti uddisanaṃ, āsāḷhinakkhattaṃ nāma vassūpagamapūjā. Sotassa rahoti ettha raho-vacanasāmaññato vuttaṃ duṭṭhullasāmaññato duṭṭhullārocanappaṭicchādanasikkhāpadesu pārājikavacanaṃ viya. Tasmā ‘‘cakkhussa raheneva pana paricchedo kātabbo’’ti vuttaṃ. Kathaṃ paññāyatīti ce? ‘‘Mātugāmo nāma tadahujātāpi dārikā’’ti vacanato, ‘‘alaṃkammaniyeti sakkā hoti methunaṃ dhammaṃ paṭisevitu’’nti vacanato ca rahonisajjassādo cettha methunasannissitakileso, na dutiye viya duṭṭhullavācassādakileso, tasmā ca paññāyati ‘‘sotassa raho nādhippeto’’ti. Keci pana ‘‘tañca labbhatīti vacanassa dassanatthaṃ vuttaṃ, tena dutiye vuttā viññū paṭibalā gahitā hotī’’ti vadanti. Yena vā sāti ettha vā-saddo ‘‘tena so bhikkhu kāretabbo vā’’ti yojetabbo, so ca vikappattho, tasmā kāretabbo vā paṭijānamāno, na vā kāretabbo appaṭijānamānoti attho. Tena vuttaṃ aṭṭhakathāyaṃ ‘‘paṭijānamānova tena so bhikkhu kāretabbo…pe… na kāretabbo’’ti. Tasmā eva pāḷiyaṃ tadatthadvayadassanatthaṃ ‘‘sā ce evaṃ vadeyyā’’tiādi vuttaṃ. ‘‘Saddheyyavacasā’’ti iminā sotāpannā atthabhañjanakaṃ na bhaṇanti, sesaṃ bhaṇantīti vādīnaṃ vādo paṭisedhito hoti. ‘‘Diṭṭha’’nti vuttattā ‘‘olokesī’’ti sundaraṃ. Rakkheyyāsīti mama visesaṃ kassaci nāroceyyāsīti adhippāyo.

444-5. 『诵出』者，宣说之义也；阿沙喇节[Pali: āsāḷha-nakkhatta]，即入瓦萨供养之名。此处『耳之隐秘』，依隐秘语之通义而说，如同在粗恶语显发与隐覆之学处中巴拉基咖之用语一般。故言『应以耳之隐秘为界限』。若问如何得知？由『女人，即便是当日所生之女婴』之语，以及『若堪为所行之处，则能行淫法』之语可知：此处隐秘坐之味著，乃与淫法相依之烦恼，而非如第二不定学处中粗恶语之味著烦恼。由此可知，『所谓耳之隐秘，并非此处之所意』。然而有些人说：『此乃为显示「彼事可得」之语义而说，故第二不定学处中所说之智者有能力摄取之义，已于此处被纳入。』关于『由彼』之『或』字，应与『应由彼比库令行，或不令行』相连，此乃选择之义，故其意为：认诺者，应令行；不认诺者，不令行。故注疏中说：『若认诺，则应由彼比库令行……乃至……不应令行。』正因如此，律藏巴利文中，为显此两种含义，乃说『若彼女如是说』等文。『以可信之语』，此语驳斥了主张须陀洹不说破义之语、余人则说之论。因说『见』，故言『曾注视』甚为妥当。『应护持』者，意即：莫将我之特别情事告知任何人。

§446

446. ‘‘Sā ce evaṃ vadeyya ‘ayyassa mayā sutaṃ nisinnassa mātugāmaṃ duṭṭhullāhi vācāhi obhāsentassā’’’ti, idaṃ kimatthamettha vuttaṃ, na adhippetañhetaṃ idha sotassa raho nādhippetoti katvāti ce? Alaṃkammaniyaṭṭhāne duṭṭhullavācāpi labbhati, na pana nālaṃkammaniyaṭṭhāne methunanti dassanatthaṃ vuttanti veditabbanti. Yathā etaṃ, tathā ‘‘sā ce evaṃ vadeyya ‘ayyassa mayā sutaṃ mātugāmassa santike attakāmapāricariyāya vaṇṇaṃ bhāsantassā’’’ti etampi idha labbhati, na dutiye nālaṃkammaniyaṭṭhānattāti eke. Kaṅkhāvitaraṇiyaṃ (kaṅkhā. aṭṭha. dutiyāniyatasikkhāpadavaṇṇanā) idhāpi dutiyāniyatādhikāre pārājikāpattiñca parihāpetvā duṭṭhullavācāpattiyā vuttattā paṭhamāniyate duṭṭhullavācāpatti na vuttāti ce? ‘‘Sā ce’’ti tassā pāḷiyā potthakā sodhetabbā. Gaṇṭhipade ca ‘‘idha sikkhāpade methunakāyasaṃsaggarahonisajjānamevāgatattā cakkhussarahova pamāṇa’’nti likhitaṃ, dutiyāniyatādhikāre ca ‘‘anandho kāyasaṃsaggaṃ passati, abadhiro duṭṭhullaṃ suṇāti, kāyacittato kāyasaṃsaggo, vācācittato duṭṭhullaṃ, ubhayehi ubhaya’’nti ca likhitaṃ. Aṭṭhakathāyaṃ ‘‘samuṭṭhānādīni paṭhamapārājikasadisānevā’’ti vuttattāpi duṭṭhullavādo na sundaro ‘‘tadahujātā’’ti vuttattāti.

446. 『若彼女如是说：「尊者，我曾听见，彼坐时以粗恶之语照耀女人」』——此处所说此语，用意何在？此处既已判定耳之隐秘非所意，然此语岂非与此相违？应知：此乃为显示——在堪为所行之处，粗恶语亦可得，然在非堪为所行之处，则无淫法可得。如是，『若彼女如是说：「尊者，我曾听见，彼在女人面前称赞自我爱欲之侍奉」』——此语在此学处亦可得，然在第二不定学处则不然，因彼处非堪为所行之处。如是一部分人说。《断疑》（《断疑注》第二不定学处释文）：于此处第二不定学处一章中，既已除去巴拉基咖罪，仅就粗恶语罪而说，若谓第一不定学处中粗恶语罪未予说明——则应校对『若彼女』该巴利文本之原本。而在《结节疏》中写道：『此学处仅摄淫法、身体接触、隐秘坐，故以眼之隐秘为准。』于第二不定学处一章亦写道：『非盲者见身体接触，非聋者闻粗恶语；身体接触由身与心生，粗恶语由语与心生，两者俱有则两种俱生。』又注疏中说『起因等与第一巴拉基咖相同』，故粗恶语之说不甚稳妥；且因说『当日所生』，故亦如此。

Paṭhamaaniyatasikkhāpadavaṇṇanā niṭṭhitā. · 第一不定学处注释完毕。

2. Dutiyaaniyatasikkhāpadavaṇṇanā第二不定学处注释

§453

453. Dutiye kesuci potthakesu ‘‘na heva kho pana paṭicchannaṃ āsanaṃ hoti āsana’’nti likhitaṃ. ‘‘Āsananti adhikaṃ, uddharitānurūpa’’nti likhitaṃ. Dvepi rahā idha adhippetā kāyasaṃsaggaduṭṭhullavācārahonisajjaggahaṇato. Yadi evaṃ ‘‘mātugāmo nāma viññū paṭibalā’’ti kimatthaṃ vuttanti? Ayameva hi mātugāmo dvinnampi kāyasaṃsaggaduṭṭhullavācānaṃ ekato vatthubhūto, tasmā vuttaṃ. Kāyasaṃsaggassa vatthubhūto dassito, na itarassāti katvā duṭṭhullavācameva sandhāya tassā vatthuṃ dassento evamāha.

453. 第二不定学处中，某些本子写道：『并非是隐蔽之座，非座』——多出一『座』字，乃按照摘出之规律补入。此处所意两种隐秘，乃从摄入身体接触与粗恶语之隐秘坐可知。若如此，则『女人者，乃是有能力之智者』此语所为何用？此女人正是身体接触与粗恶语两者共同之所依对象，故如是说。为显身体接触之所依对象，而非另一方之所依，故彼着眼于粗恶语，为显其所依对象而如是说。

Etthāha – yathā paṭhame anadhippetāpi duṭṭhullavācā sambhavavisesadassanatthaṃ vuttā, idhāpi kāyasaṃsaggo, kasmā na tassa vasena cakkhussa raho gahetabboti? Āma na gahetabbo, na ca gahito, gahito eva pana nisajjavasena, na hi aṅgassa nisajjā visesoti. Appaṭicchanne sati kathaṃ cakkhussa rahoti ce? Dūrattā. Paṭhame kasmā itthisatampi anāpattiṃ na karoti, idha kasmā ekāpi karotīti ce? No vuccati siddhattā. Siddhaṃ hoti, yadidaṃ aññataro bhikkhu vesāliyaṃ mahāvane…pe… dvāraṃ vivaritvā nipanno hoti…pe… sambahulā itthiyo yāvadatthaṃ katvā pakkamiṃsūti (pārā. 77). Tasmā na methunassa mātugāmo dutiyo hoti. Itthiyo hi aññamaññissā vajjaṃ paṭicchādenti, teneva bhikkhunīnaṃ vajjapaṭicchādane pārājikaṃ paññattaṃ. Tathā ‘‘āyasmā udāyī tā itthiyo vihāraṃ pekkhāpetvā tāsaṃ itthīnaṃ vaccamagga’’nti (pārā. 283) ettha ‘‘yā pana tā itthiyo hirimanā, tā nikkhamitvā bhikkhū ujjhāpentī’’ti (pārā. 283) vacanato duṭṭhullassa mātugāmo dutiyo hotīti siddhanti adhippāyo. Ubhayatthāpi ummattakādikammikānaṃ anāpattīti tesaṃ pāṭekkaṃ nidāne āgataṃ, ādikammikānaṃ anāpattīti attho. Anugaṇṭhipade pana ‘‘acelakavagge rahopaṭicchannāsanasikkhāpade ‘viññū puriso dutiyo hotī’ti (pāci. 288) imassa anurūpato ‘itthīnaṃ satampi anāpattiṃ na karotī’ti vutta’’nti ca, ‘‘dutiyāniyate ‘itthīpi purisopī’ti idaṃ bhikkhunīvagge osānasikkhāpadassa, acelakavagge appaṭicchannāsanasikkhāpadassa ca anāpattivāre ‘yo koci viññū puriso dutiyo’ti vuttaṃ. Imesaṃ anurūpato vuttanti veditabba’’nti ca vuttaṃ.

此处有问：如同在第一不定学处中，虽非所意之粗恶语，亦为显示其生起之特殊情况而说之；同样于此，身体接触亦然，为何不依此之故摄取眼之隐秘？答：是的，不应摄取，事实上亦未摄取，而是以坐之方式而摄取，盖肢体之坐并无特殊区别故。若无隐覆，如何称为眼之隐秘？答：因距离远。若问：第一不定学处中，即便百位女人亦不构成无罪，此处为何一位女人便构成罪？答：此事无需再说，已然成立。彼事已然成立，即：某比库在韦萨离大林……乃至……开门而卧……乃至……众多女人尽情而去（巴拉基咖第七十七）。故淫法并不以女人为第二者。女人们互相覆藏彼此之过失，正因如此，才为比库尼覆藏过失而制定巴拉基咖。又如『具寿伍答夷引领彼等女人参观僧院，对彼等女人之大便道……』（巴拉基咖第二八三），此处『然彼等有惭之女人，出去后向比库们投诉』（巴拉基咖第二八三）之语，可知女人是粗恶语之第二者，此意已成立。两处中，对精神错乱者等行为者皆无罪——此分别载于彼等各自之缘起中，意即对最初行者无罪。而《随结节疏》中则说：『裸行者章之隐秘隐覆座学处中，「智者男子为第二者」（巴吉帝亚第二八八）——依此之相应，说「即便百位女人亦不构成无罪」』；又说：『第二不定学处中，「无论是女人还是男人」——此乃比库尼章末尾学处与裸行者章非隐覆座学处无罪条款中所说「任何智者男子为第二者」，应知乃依彼等之相应而说。』

Dutiyaaniyatasikkhāpadavaṇṇanā niṭṭhitā. · 第二不定学处注释已毕。

Pakiṇṇakavaṇṇanā杂项注释

Apicettha idaṃ pakiṇṇakaṃ, seyyathidaṃ – idaṃ aniyatakaṇḍaṃ nippayojanaṃ apubbābhāvatoti ce? Na, garukalahukabhedabhinnāpattiropanāropanakkamalakkhaṇadīpanappayojanato. Ettha hi ‘‘sā ce evaṃ vadeyya ‘ayyo mayā diṭṭho nisinno mātugāmassa methunaṃ dhammaṃ paṭisevanto’ti, so ca taṃ paṭijānāti, āpattiyā kāretabbo…pe… nisajjāya kāretabbo’’tiādinā (pārā. 446) āpattiyā garukāya lahukāya ca ropanakkamalakkhaṇaṃ, kāretabboti iminā anāropanakkamalakkhaṇañca dassitaṃ. Lakkhaṇadīpanato ādimhi, ante vā uddisitabbanti ce? Na, asambhavato. Kathaṃ? Na tāva ādimhi sambhavati, yesamidaṃ lakkhaṇaṃ, tesaṃ sikkhāpadānaṃ adassitattā. Na ante, garukamissakattā, tasmā garukalahukānaṃ majjhe eva uddisitabbanti arahati ubhayāmissakattā. Yā tattha lahukāpatti dassitā , sāpi garukādikā. Tenevāha ‘‘methunadhammasannissitakilesasaṅkhātena rahassādenā’’tiādi, tasmā garukānaṃ eva anantaraṃ uddiṭṭhātipi eke. Evaṃ sante paṭhamamevālaṃ tāvatā lakkhaṇadīpanasiddhito, kiṃ dutiyenāti ce? Na, okāsaniyamapaccayamicchāgāhanivāraṇappayojanato. ‘‘Paṭicchanne āsane alaṃkammaniye’’ti okāsaniyamato hi tabbiparīte okāse idaṃ lakkhaṇaṃ na vikappitanti micchāgāho hoti, tannivāraṇato dutiyampi sātthakamevāti adhippāyo. Kasmā? Okāsabhedato, rahobhedadīpanato, rahonisajjassādabhedadīpanato . Okāsaniyamabhāve ca rahonisajjassādabhedo jāto. Dvinnaṃ rahonisajjasikkhāpadānaṃ nānatājānanañca siyā, tathā kāyasaṃsaggabhedadīpanato. Nālaṃkammaniyepi hi okāse appaṭicchanne, paṭicchannepi vā nisinnāya vātapānakavāṭachiddādīhi nikkhantakesādiggahaṇena kāyasaṃsaggo labbhatīti evamādayopi nayā vitthārato veditabbā. ‘‘Bhikkhupātimokkhe āgatanayattā bhikkhunīpātimokkhe idaṃ kaṇḍaṃ parihīnanti veditabba’’nti vadanti. Atthuppattiyā tattha anupannattāti eke. Taṃ anekatthabhāvadīpanato ayuttaṃ. Sabbabuddhakāle hi bhikkhūnaṃ pañcannaṃ, bhikkhunīnaṃ cattāro ca uddesā santi. Pātimokkhuddesapaññattiyā asādhāraṇattā tattha niddiṭṭhasaṅghādisesapācittiyānanti eke. Tāsaṃ bhikkhunīnaṃ ubbhajāṇumaṇḍalikaaṭṭhavatthukavasena kāyasaṃsaggaviseso pārājikavatthu, ‘‘hatthaggahaṇaṃ vā sādiyeyya, kāyaṃ vā tadatthāya upasaṃhareyyā’’ti (pāci. 674-675) vacanato sādiyanampi, ‘‘santiṭṭheyya vā’’ti (pāci. 675) vacanato ṭhānampi, ‘‘saṅketaṃ vā gaccheyyā’’ti (pāci. 675) vacanato gamanampi, ‘‘channaṃ vā anupaviseyyā’’ti (pāci. 675) vacanato paṭicchannaṭṭhānapavesopi, tathā ‘‘rattandhakāre appadīpe paṭicchanne okāse ekenekā santiṭṭheyya vā sallapeyya vā’’ti (pāci. 838) vacanato duṭṭhullavācāpi pācittiyavatthukanti katvā tāsaṃ aññathā aniyatakaṇḍassa avattabbatāpattitopi na vuttanti tesaṃ adhippāyo.

此外，此处有一杂论，即：若谓此不定一章无有用途，前所未有——答：非也，其目的在于显示重罪与轻罪之分类、罪之归属与不归属之程序相之阐明。此处以『若彼女如是说：「我曾见尊者坐在女人旁行淫法」，彼亦认诺，应令依罪行事……乃至……应令依坐行事』（巴拉基咖第四四六）等语，显示了依重罪与轻罪归属之程序相，以及以『应令行事』显示了不归属之程序相。若谓：此乃为阐明相，则应于诵出之初或末位列出——答：非也，因不可能如此。为何？首先，不能于初处，因具此相之学处彼时尚未显示。亦不能于末，因与重罪相混。故应于重罪与轻罪之间诵出，方为适当，因两者俱混于其中。彼处所示之轻罪，亦属重罪等类。故说『以称为淫法所依之烦恼之隐秘味著』等，因此亦有人说此乃紧随重罪之后而列出。若如此，则第一处已足够，藉此已成立相之阐明，何需第二处？答：非也，因有遮止对场合之限定与错误把握之目的。由『在隐覆且堪为所行之处』对场合加以限定，若与此相反之场合，或有人错误把握认为此相不适用，为遮止此误解，故第二处亦有其价值，此乃其意。为何？因场合有别，因显示隐秘有别，因显示隐秘坐之味著有别。场合之限定既存，隐秘坐之味著之别便生。如此方能了知两种隐秘坐学处之差异，又如此乃为显示身体接触之别。即便在非堪为所行之处，若无隐覆，或虽有隐覆而坐，亦可藉由窗缝门隙等处露出之发丝等而成身体接触——如此等诸道理，应详细了知。有人说：『此章载于比库巴帝摩卡之方式中，故应知在比库尼巴帝摩卡中此章已缺』。有人则说：因彼处缘起未生。此说因显示多重义而不妥当。在一切佛陀之世，比库有五次诵出，比库尼有四次诵出。有人说：因巴帝摩卡诵出之制定不共通，故彼处所列之桑喀地谢萨与巴吉帝亚均非共通。对彼等比库尼而言，以膝上圆形八种事项为基准，身体接触之特殊情形构成巴拉基咖之所依；由『容许握手，或为此而靠近身体』之语，容许亦成；由『或站立』之语，站立亦成；由『或赴约定之处』之语，前往亦成；由『或进入隐蔽之处』之语，进入隐蔽处亦成；又由『在黑夜无灯、隐蔽之处，两人独自站立或交谈』之语，粗恶语亦构成巴吉帝亚之所依——如此考量，对彼等而言，若依别种方式，则将落入不定一章无可言说之过失，故未予说明，此乃彼等之意。

Pakiṇṇakavaṇṇanā niṭṭhitā. · 杂项注释已毕。

Aniyatakaṇḍaṃ niṭṭhitaṃ. · 不定篇已毕。

4. Nissaggiyakaṇḍo第四、尼萨耆亚篇

1. Cīvaravaggo

1. 衣品

1. Paṭhamakathinasikkhāpadavaṇṇanā一、第一咖提那衣学处注释

§459

459.Samitāvināti samitā’nena kilesāti samitāvī, tena samitāvinā. ‘‘Tīṇi cīvarānī’’ti vattabbe ‘‘ticīvara’’nti vuttaṃ. Saṅkhyāpubbo digunekavacananti ettha lakkhaṇaṃ veditabbaṃ. Taṃ pana adhiṭṭhitassapi anadhiṭṭhitassapi nāmaṃ ‘‘ekarattampi ce bhikkhu ticīvarena vippavaseyyā’’tiādīsu ticīvarādhiṭṭhānena adhiṭṭhitassa nāmaṃ. ‘‘Anujānāmi, bhikkhave, ticīvaraṃ adhiṭṭhātu’’nti (mahāva. 358) ettha anadhiṭṭhitassa nāmaṃ, idha tadubhayampi sambhavati. ‘‘Bhagavatā bhikkhūnaṃ ticīvaraṃ anuññātaṃ hotī’’ti ettha adhiṭṭhitameva. ‘‘Aññeneva ticīvarena gāmaṃ pavisantī’’ti ettha anadhiṭṭhitameva. Ekasmiṃyeva hi cīvare ticīvarādhiṭṭhānaṃ ruhati, na itarasmiṃ pattādhiṭṭhānaṃ viya, tasmā itaraṃ atirekaṭṭhāne tiṭṭhati. Tena vuttaṃ ‘‘kathañhi nāma chabbaggiyā bhikkhū atirekacīvaraṃ dhāressantī’’tiādi.

459. 『以他调伏』者——以此人调伏了诸烦恼，故称「调伏者」，以此调伏者故。本应说「三件衣」，却说「三衣」。此处应知其特征在于：以数词为前缀、构成复数之单数化合词。然而，此词既是已受持之三衣的名称，也是未受持之三衣的名称。在「若比库离三衣乃至一夜」等处，「三衣」是已作三衣受持之衣的名称；在「我允许比库们受持三衣」（大品三五八）处，是未受持之衣的名称；此处则两义皆可成立。在「世尊已允许比库们持三衣」处，唯指已受持之衣。在「以另一套三衣入村」处，唯指未受持之衣。盖三衣受持唯于一件衣上成立，而非如钵之受持可于其他物上成立，故其余之衣置于多余之位。因此才说「六群比库们竟然穿着多余之衣」等语。

§460-1

460-1. Paṭhamapaññattiyā panettha ekarattampi atirekacīvaraṃ dhāreyya, nissaggiyaṃ vuttaṃ hoti, tato paraṃ ‘‘anujānāmi, bhikkhave, dasāhaparamaṃ atirekacīvaraṃ dhāretuṃ. Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyātha ‘dasāhaparamaṃ atirekacīvaraṃ dhāretabbaṃ, taṃ atikkāmayato nissaggiyaṃ pācittiya’’’nti evaṃ bhagavā paripuṇṇaṃ sikkhāpadaṃ paññāpesi. Atha pacchimabodhiyaṃ ajātasattukāle kathinaṃ anuññātaṃ, tato paṭṭhāya bhikkhū idaṃ sikkhāpadaṃ ‘‘niṭṭhitacīvarasmiṃ bhikkhunā ubbhatasmiṃ kathine dasāha…pe… pācittiya’’nti uddisanti, esa nayo dutiyatatiyakathinesupi. Tathāpi kaṅkhāvitaraṇiyaṃ (kaṅkhā. aṭṭha. kathinasikkhāpadavaṇṇanā) ‘‘dasāhaparamanti ayamettha anupaññattī’’ti ettakaṃyeva vuttaṃ, tasmā ‘‘niṭṭhitacīvarasmiṃ bhikkhunā ubbhatasmiṃ kathine’’ti vacanaṃ na paññatti, na ca anupaññattīti siddhaṃ. Na hi paññattivatthusmiṃ, anupaññattivatthumhi vā kathinādhikāro dissatīti yathāvuttanayova sāroti niṭṭhamettha gantabbaṃ. Athāpi siyā ‘‘kathinassuppattikālato paṭṭhāya bhagavato vacanaṃ anupaññattibhāvena vutta’’nti. Yadi evaṃ dve anupaññattiyo siyuṃ, tato parivāre (pari. 24) ‘‘ekā anupaññattī’’tivacanavirodho. Apica yathāvuttanayadīpanatthaṃ idha taṃ vacanaṃ paṭhamapaññattikāle avatvā pacchā vuttaṃ. Ettha sādhitattā dutiyatatiyesu pacchā vuttapaṭhamapaññattīsu evaṃ vuttaṃ. Aññathā tatthapi taṃ vacanaṃ pacchā vattabbaṃ siyā. Anugaṇṭhipade pana ‘‘pacchā vuttabhāvaṃ sandhāya niṭṭhitacīvarasmintiādīsu anupaññattī’’ti vuttaṃ. Sekkhaputhujjanānaṃ pemaṃ, arahantānaṃ gāravo. Dasamaṃ vā navamaṃ vāti ettha bhummatthe upayogavacanaṃ.

460-1. 依最初制戒，持多余之衣乃至一夜，即成尼萨耆亚。其后，世尊制定了完整的学处：「我允许比库们持多余之衣最多十天。比库们，应如是诵此学处：『多余之衣应持最多十天，超过者，尼萨耆亚巴吉帝亚。』」其后，在最后菩提期未生怨王时代，咖提那衣获得允许，自彼时起，比库们诵此学处为：「衣已竟、咖提那衣已撤除，比库持……乃至……巴吉帝亚。」第二、第三咖提那衣之例，亦同此法。尽管如此，《疑度脱》（《疑度脱注》咖提那衣学处释）中仅说：「『最多十天』，此为本处的追加制戒」，仅说此多，故「衣已竟、比库咖提那衣已撤除」之语，既非原制，亦非追加制，此义已成立。盖在原制之事缘中及追加制之事缘中，皆不见咖提那衣有关之说，故应以上述之法为究竟结论。或有人说：「自咖提那衣出现之时起，世尊之语乃以追加制之义而说。」若如此，则应有两条追加制，与《附随》（附随二四）中「一条追加制」之语相违。况且，为显示上述之法，此语在此处未于最初制戒时说，而是于其后说；在第二、第三次说最初制戒之处，亦如是说，是因此义在此已得成立故。否则，在彼处亦应于其后再说此语。然而，《细注》中说：「着眼于后说之义，『衣已竟』等处之『追加制』。」有学者与凡夫之间的情谊，阿拉汉之间的尊重。「第十或第九」处，此为以方位格义表达之宾格语。

§462-3

462-3.Niṭṭhitacīvarasminti idaṃ kevalaṃ cīvarapalibodhābhāvamattadīpanatthaṃ vuttaṃ, tasmā ‘‘naṭṭhaṃ vā vinaṭṭhaṃ vā daḍḍhaṃ vā cīvarāsā vā upacchinnā’’ti vuttaṃ. Yadi dasāhaparamaṃ dhāretabbacīvaradassanatthaṃ vuttaṃ siyā, naṭṭhādikaṃ so dhāreyya. Dhāraṇañcettha ṭhapanaṃ, paribhogo vā. Taṃ dvayaṃ katepi yujjati, akatepi yujjati, tasmā ‘‘kataṃ vā hotī’’tipi na vattabbaṃ. Na hi katameva atikkāmayato nissaggiyanti, tasmā yaṃ cīvaraṃ upādāya ‘‘niṭṭhitacīvarasmi’’nti vuttaṃ. Tampi ubbhatasmiṃ kathine dasāhaparamaṃ kālaṃ dhāretabbanti attho na gahetabbo. Tañhi cīvaraṃ santañce, ubbhatasmiṃ kathine ekadivasampi parihāraṃ na labbhati. Apica ‘‘cīvaraṃ nāma vikappanupagaṃ pacchima’’nti vuttaṃ. Tattha ca kataṃ nāma hoti, tasmāpi na taṃ sandhāya dhāretabbanti vuttanti veditabbaṃ asambhavato.

462-3. 『衣已竟』——此语唯为显示无衣之障碍，故才说「衣失失、衣毁坏、衣烧毁或衣望断绝」。若此语是为显示应持最多十天之衣，则衣失失等者方能持之。此处所谓「持」，即收存或受用。此两者，已作者亦适用，未作者亦适用，故亦不应说「或已作成」。盖非唯已作者超过方成尼萨耆亚，故以某件衣为缘而说「衣已竟」。此义不应理解为：彼衣于咖提那衣撤除后，应持最多十天之期。盖若彼衣尚存，于咖提那衣撤除后，连一天的保留期亦不得。又，论典中说：「所谓衣，谓适于转让者，最后之衣。」于彼处且已作成，故亦不应以此为缘说「应持」，因不可能故，应如是了知。

Anugaṇṭhipade panetaṃ vuttaṃ ‘‘tattha siyā – tassa bhikkhuno cīvaraṃ naṭṭhādīsu aññataraṃ yadi bhaveyya, katamaṃ cīvaraṃ dasāhaparamaṃ dhāreyya. Yasmā dhāretabbacīvaraṃ natthi, tasmā atthuddhāravasena karaṇapalibodhadassanatthaṃ ‘naṭṭhaṃ vā’tiādipadāni vuttāni. Ayaṃ panattho ‘naṭṭhaṃ vā’tiādinā nayena vuttacīvarānaṃ aññatarasmiṃ cīvare asati gahetabbo, sati taṃ dasāhaparamaṃ atikkāmayato nissaggiyaṃ. Esa nayo sabbattha. ‘Kataṃ vā hotī’ti vuttacīvaramevādhippetaṃ. Kasmā pana katacīvaraṃ imasmiṃ atthe adhippetanti na vuttanti ce? Pākaṭattā. Kathaṃ? Naṭṭhavinaṭṭhacīvarādīnaṃ dhāraṇassa abhāvato katacīvarameva idhādhippetanti pākaṭaṃ. Yathā kiṃ? Yathā paṭhamāniyate methunakāyasaṃsaggarahonisajjānamevāgatattā sotassa raho atthuddhāravasena vuttoti pākaṭo, tasmā ‘cakkhussa raho itarasmiṃ atthe adhippeto’ti na vutto. Evaṃsampadamidanti veditabbaṃ. ‘Kataṃ vā hotī’ti idaṃ na vattabbaṃ, kasmā? Akataṃ atikkāmayatopi nissaggiyattā, kiñcāpi nissaggiyaṃ hoti , idha pana ticīvarādhiṭṭhānamadhippetaṃ. Tasmiṃ ticīvarādhiṭṭhāne akataṃ, arajitaṃ, akappiyakatañca ‘imaṃ saṅghāṭiṃ adhiṭṭhāmī’tiādinā nayena adhiṭṭhātuṃ na vaṭṭati, tadatthadīpanatthaṃ ‘kataṃ vā hotī’ti vuttaṃ. Itarathā ‘niṭṭhitacīvarasmiṃ paṭiladdhe’ti vadeyya, evaṃ sante ticīvaraṃ dasāhaṃ atikkāmayato nissaggiyanti kathaṃ paññāyatīti ce? Vacanappamāṇato. ‘Anujānāmi, bhikkhave, ticīvaraṃ adhiṭṭhātuṃ na vikappetu’nti vuttattā idhāpi ‘atirekacīvaraṃ nāma anadhiṭṭhita’nti ettakameva vattabbaṃ siyā. Yasmā ‘kataṃ vā hotī’ti vacanena idhādhippetacīvarena saddhiṃ sesampi dasāhaparamato uttari dhāretuṃ na labbhatīti anujānanto ‘atirekacīvaraṃ nāma anadhiṭṭhitaṃ avikappita’nti āha. Tattha siyā – yathā ‘avikappita’nti atthuddhāravasena vuttaṃ, tathā ‘vikappanupagaṃ pacchima’ntipi. Kasmā? Yasmā ticīvarameva dasāhaparamaṃ dhāretabbaṃ ‘niṭṭhitacīvarasmi’ntiādianupaññattivasena. Itarathā ekāhātikkamepi nissaggiyaṃ hoti ‘yo pana, bhikkhu, atirekacīvaraṃ dhāreyya, nissaggiyaṃ pācittiya’nti vacanato. Na ticīvarato aññampi cīvaraṃ dasāhaparamaṃ dhāretabbaṃ, tato paraṃ nissaggiyaṃ ‘antodasāha’nti vuttattā. Yathāha ‘anāpatti antodasāhaṃ adhiṭṭheti, vikappetī’ti, itarathā ‘antodasāhaṃ adhiṭṭhetī’ti vacanamattameva bhaveyya, tasmā aṭṭhakathāyaṃ vuttanayeneva attho gahetabbo. Idaṃ sabbaṃ apare vadantī’’ti. Ettha antokathine uppannacīvaraṃ katameva santañce, dasāhaparamaṃ dhāretabbanti idañcimassa sādhanatthaṃ vuttavacanañca parato idheva vuttavicāraṇāya yathāvuttayuttiyā ca virujjhatīti na gahetabbaṃ.

然而，《细注》中说：「此处或有疑问：若该比库之衣属失失等中之一，应持哪件衣最多十天？由于无应持之衣，故以提取要义、显示业处之障碍为目的，说『失失或』等语。此义应于『失失或』等所说诸衣中，某件衣不存在时方取；若存在，超过十天而持者，成尼萨耆亚。此法普适一切处。『或已作成』所说之衣，即此处所意指之衣。然若问：为何不说已作之衣为此处所意指？因其显而易见故。如何显而易见？因失失、毁坏之衣等无从持之，故已作之衣即为此处所意指，此乃显而易见。譬如何？譬如于第一条戒律说到淫行、身体接触、单独置身、坐处时，耳根之单独置身乃以提取要义而说，故显而易见，所以未说『眼根于另一义中为所意指』。应如是了知此相合之义。『或已作成』此语不应说，为何？因未作成而超过者亦成尼萨耆亚故；虽成尼萨耆亚，然此处所意指的是三衣受持；于彼三衣受持中，未作成、未染色、未净作之衣，不得以『我受持此桑喀帝』等方式受持，为显此义而说『或已作成』。否则应说『得到衣已竟之衣后』；若如此，超过十天持三衣者成尼萨耆亚，又如何得知？由经文之量。由于世尊说『我允许比库们受持三衣，不得转让』，故此处亦应只说『所谓多余之衣，即未受持者』而已。正由于『或已作成』之语，世尊在允许之际说：以此处所意指之衣，连同其余诸衣，亦不得超过十天而持，故说『所谓多余之衣，即未受持、未转让者』。对此或有疑：如『未转让』乃以提取要义而说，同样，『适于转让者，最后』亦然。为何？因依『衣已竟』等追加制，唯三衣应持最多十天。否则，即使超过一天亦成尼萨耆亚，由『若有比库持多余之衣，尼萨耆亚巴吉帝亚』之语故。三衣以外之衣亦不得持最多十天，超过则成尼萨耆亚，由『十天以内』之语故。如其所说：『无违犯——十天内受持、转让』，否则『十天内受持』之语将仅剩文字而已，故应依注疏所述之法取义。以上皆为他人所说。」此处，咖提那衣期内生起之衣若已作成而尚存，应持最多十天——为成立此义而所引之语，与此处之分析、及上述理路相违，故不应取。

Idheva vuttavicāraṇā nāma – ‘‘sve kathinuddhāro bhavissatī’’ti ajja uppannacīvaraṃ tadaheva anadhiṭṭhahantassa aruṇuggamane nissaggiyaṃ. Kasmā? ‘‘Niṭṭhitacīvarasmi’’ntiādinā sikkhāpadassa vuttattā. Antokathine atirekadasāhampi parihāraṃ labhati, kathinato uddhaṃ ekadivasampi na labhati. Yathā kiṃ? Yathā atthatakathino saṅgho atthatadivasato paṭṭhāya yāva ubbhārā ekadivasāvasesepi kathinubbhāre ānisaṃsaṃ labhati, punadivase na labhati. Sace satisammosā bhājanīyacīvaraṃ na bhājitaṃ, punadivase anatthatakathinānampi sādhāraṇaṃ hoti. Divasā ce sāvasesā, atthatakathinasseva saṅghassa pāpuṇāti, evameva atthatadivasato paṭṭhāya yāva ubbhārā anadhiṭṭhitaṃ avikappitaṃ vaṭṭati anuññātadivasabbhantarattā. Kathinadivaso gaṇanupago hoti, ubbhatadivasato paṭṭhāya dasāhaparamaṃ kālaṃ uppannacīvaraṃ parihāraṃ labhati, tato paraṃ na labhati. Kasmā? ‘‘Anujānāmi, bhikkhave, dasāhaparamaṃ atirekacīvaraṃ dhāretu’’nti vacanato. Antokathinepi ekādase aruṇuggamane nissaggiyappasaṅgaṃ ‘‘niṭṭhitacīvarasmiṃ ubbhatasmiṃ kathine’’ti ayaṃ anupaññatti vāretvā ṭhitā, na ca te divase adivase akāsīti. Tathā tatiyakathine ca vicāritaṃ ‘‘niṭṭhitacīvarasmiṃ bhikkhunā ubbhatasmiṃ kathine bhikkhuno paneva akālacīvaraṃ uppajjeyyā’ti vadantena bhagavatā yaṃ mayā heṭṭhā paṭhamasikkhāpade ‘dasāhaparamaṃ atirekacīvaraṃ dhāretabba’nti anuññātaṃ, tampi kathinamāsato bahi uppannameva, na antoti dīpitaṃ hotī’’ti ca, ‘‘‘kālepi ādissa dinnaṃ etaṃ akālacīvara’nti (pārā. 500) vacanato kathinubbhārato uddhaṃ dasāhaparihāraṃ na labhatīti dīpitaṃ hoti, tehi saddhiṃ puna kathinubbhārato uddhaṃ pañca divasāni labhatīti pasaṅgopi ‘niṭṭhitacīvara…pe… khippameva kāretabba’nti akālacīvarassa uppattikālaṃ niyametvā vuttattā vārito hoti. Tadubhayena kathinabbhantare uppannacīvaraṃ kathinubbhārato uddhaṃ ekadivasampi parihāraṃ na labhatīti siddhaṃ hotī’’ti ca. Tasmā duvidhampetaṃ vicāraṇaṃ sandhāya amhehi ‘‘idheva vuttavicāraṇāya yathāvuttayuttiyā ca virujjhatīti na gahetabba’’nti vuttanti veditabbaṃ.

所谓「此处之分析」，即：「明日将撤除咖提那衣」——今日生起之衣，若持衣者今日即未受持，则于日出时成尼萨耆亚。为何？因学处以「衣已竟」等语规定故。于咖提那衣期内，可保留超过十天；于咖提那衣撤除后，连一天亦不得保留。譬如何？譬如已敷展咖提那衣之僧团，自敷展之日起，乃至撤除之日，即使只余一天时，于撤除咖提那衣时亦能获得利益；次日则不得。若因忘失，应分配之衣未分配，次日亦成为未敷展咖提那衣者所共有。若日子尚余，则唯属已敷展咖提那衣之僧团。同理，自敷展之日起，乃至撤除之日，未受持、未转让之衣皆合法，因在允许之日数内故。咖提那衣之当日计入日数；自撤除之日起，所生起之衣可保留最多十天，超过则不得。为何？由「我允许比库们持多余之衣最多十天」之语故。于咖提那衣期内，第十一日日出时原应成尼萨耆亚，然追加制「衣已竟、咖提那衣已撤除」将此排除而住立，且并非在彼日而非彼日所行。同样，于第三咖提那衣处亦已审察：『「衣已竟、比库咖提那衣已撤除，若比库得非时衣」——如是说者，世尊所示之义为：我于下文第一学处所允许的「应持多余之衣最多十天」，乃指于咖提那月以外所生起者，非指其内』；又，『由「即使是在时所献出之衣，此亦名为非时衣」（巴拉基咖五〇〇）之语，示明于咖提那衣撤除后，不得保留十天』；与此相关，『于咖提那衣撤除后，再保留五天之推断，亦由以「衣已竟……乃至……应速作」规定非时衣生起之时而被排除』。由此两点合而为一，于咖提那衣期内生起之衣，于咖提那衣撤除后，连一天亦不得保留——此义得以成立。故应知，我们说「与此处之分析及上述理路相违，故不应取」，正是针对此两方面的分析而言。

Etthāha – ‘‘niṭṭhitacīvarasmiṃ ubbhatasmiṃ kathine’’ti idaṃ bhummaṃ kiṃ cīvarassa uppatti niyameti, udāhu dhāraṇaṃ, udāhu ubhayanti, kiñcettha, yadi uppattiṃ niyameti, pacchimakattikamāse eva ubbhatasmiṃ kathine uppannacīvaraṃ tato paṭṭhāya dasāhaṃ dhāretabbaṃ aniṭṭhitepi tasmiṃ māseti āpajjati. Atha dhāraṇaṃ niyameti, antokathine uppannacīvaraṃ ubbhatepi dasāhaparamaṃ dhāretabbanti āpajjati. Atha ubhayaṃ niyameti, tatiyakathine viya visesetvā vattabbanti? Vuccate – kāmaṃ ubhayaṃ niyameti, na pana visesane payojanaṃ atthi. Yaṃ antokathine uppannacīvaraṃ sandhāya ‘‘niṭṭhitacīvarasmi’’nti vuttaṃ, na taṃ sandhāya ‘‘dhāretabba’’nti vuttaṃ, sādhitañhetaṃ. ‘‘Kataṃ vā hotī’’tiādivacanato tadatthasiddhi, tena puna visesane payojanaṃ natthi, na hi katameva nissaggiyaṃ karoti, na ca naṭṭhādikaṃ dhāretuṃ sakkāti. Yena vā adhippāyena bhagavatā idaṃ sikkhāpadaṃ paññattaṃ, so adhippāyo tatiyakathine pakāsitoti veditabbo. Kasmā tattha pakāsitoti ce? Visesavidhānadassanādhippāyato. Visesavidhānañhi ‘‘no cassa pāripūrī’’tiādi. Tatthāpi ‘‘cīvaraṃ uppajjeyyā’’ti avatvā ‘‘akālacīvaraṃ uppajjeyyā’’ti visesanena ubbhatepi kathine kālacīvaraṃ atthīti dīpeti. Kiñcetaṃ? Pacchimakattikamāse uppannacīvaraṃ, teneva tattha ‘‘anatthate kathine ekādasamāse uppanna’’nti vuttaṃ, tasmā uppattiniyame vuttadosābhāvasiddhi. Yañca tattha ‘‘kālepi ādissa dinnaṃ etaṃ akālacīvaraṃ nāmā’’ti vuttaṃ, tassa dve atthavikappā. Ādesavasena ‘‘akālacīvara’’nti laddhasaṅkhyampi kāle uppannattā kālaparihāraṃ labhati, pagevānādesanti ayaṃ paṭhamo vikappo uppattiniyame vuttadosābhāvameva upatthambheti. Tathā ādesavasena akālacīvarasaṅkhyaṃ gataṃ cīvarakāle uppannattā cīvarakālato paraṃ dasāhaparihāraṃ na labhati, pagevānādesanti ayaṃ dutiyo dhāraṇaniyame vuttadosābhāvameva upatthambheti. Yadi evaṃ ādesavasena akālacīvarassa akālacīvaratā kimatthikāti ce? Saṅghuddesikassa tassa atthatakathinassapi bhikkhusaṅghassa sādhāraṇabhāvatthikāti veditabbā.

此处有问：「『衣已竟、咖提那衣已撤除』，此方位格语是规定衣的生起，抑或规定持衣，抑或两者皆规定？就此而言，若规定生起，则于最后迦提迦月咖提那衣已撤除时所生起之衣，自彼时起应持十天，即使彼月尚未竟亦然，如此便会产生问题。若规定持衣，则于咖提那衣期内所生起之衣，于咖提那衣撤除后亦应持最多十天，如此亦会产生问题。若两者皆规定，是否应像第三咖提那衣那样加以区别而说？」回答：固然两者皆规定，然无需加以区别。所谓「衣已竟」，是就咖提那衣期内所生起之衣而说，并非就此而说「应持」，此已得成立。由「或已作成」等语，其义得以成立，故无需再作区别；盖非唯已作之衣才成尼萨耆亚，失失等衣亦无从持之。或者，世尊制定此学处之意趣，应于第三咖提那衣处已得阐明，应如是了知。为何在彼处阐明？因以阐明特别规定为目的。特别规定即「若未得充足」等。彼处亦以「若得衣」之言，改说「若得非时衣」，以此区别语，示明于咖提那衣撤除后，时衣亦存在。此语何所指？即最后迦提迦月所生起之衣，故彼处说「未敷展咖提那衣者，十一月内所生起」，因此规定生起之论说无过失，此义已成立。彼处所说「即使是在时所献出之衣，此亦名为非时衣」，有两种义解：其一，以授记方式获「非时衣」之名称者，因其在时中生起，仍得时中之保留期，更何况未被授记者——此为第一义解，支持规定生起之论说无过失。其二，以授记方式归入非时衣名称之衣，因在衣时中生起，于衣时之后不得十天保留期，更何况未被授记者——此为第二义解，支持规定持衣之论说无过失。若问：如此，以授记方式所成之非时衣，其非时衣性有何作用？应知：是为使彼作为僧团所献之衣，亦成为已敷展咖提那衣之比库僧团所共有。

Apica puggalassa kathinadivasāpi divasāva. Evaṃ gaṇanupagattā akālacīvarasaṅkhayāpaṭilābhānubhāvena ‘‘ubbhatasmiṃ kathine’’ti vacanāpekkhassa anissaggiyattā tadanulomattā ‘‘kālacīvarassapī’’ti evaṃ sabbathā catubbidhaṃ ettha vacananti veditabbaṃ. Apica atthi ekaccena kathinuddhārena ubbhate kathine uppannaṃ ekaccassa bhikkhuno kālacīvaraṃ hoti, ekaccassa akālacīvaraṃ, taṃ sīmātikkantassa, no ubbhāragataṃ. Taṃ dvinnaṃ vasena ubbhate uppannaṃ ṭhapetvā itaresaṃ aññatarena ubbhate uppannanti veditabbaṃ. Tañhi yassa ubbhataṃ, tassa akālacīvaraṃ, itarassa kālacīvaraṃ. Tathā atthi ekaccena kathinuddhārena ubbhate kathine uppannaṃ sabbassapi akālacīvarameva hoti. Taṃ yathāṭhapitaṃ veditabbaṃ. Tathā atthi ubbhatasmiṃ kathine uppannaṃ ṭhapetvā vassānassa pacchime māse uppannaṃ. Tathā atthi ubbhatasmiṃ kathine uppannaṃ akālacīvaraṃ, taṃ hemante, gimhe vā uppannanti veditabbaṃ. Evaṃ puggalakālabhedato bahuvidhattā uppannassa ‘‘ubbhatasmiṃ kathine uppanna’’nti na vuttanti veditabbaṃ. Anekaṃsikattā imampi atthavikappaṃ dassetuṃ ‘‘ubbhatasmiṃ kathineti bhikkhuno kathinaṃ ubbhataṃ hotī’’ti. Ettāvatā siddhepi ‘‘aṭṭhannaṃ mātikānaṃ aññatarāyā’’tiādi vuttaṃ. ‘‘Dhārayāmī’’ti bhikkhunīvibhaṅge āgatoti vattabbo. ‘‘Eva’’nti vacanena vacanabhedo tattha natthīti vuttaṃ hoti.

此外，就个人而言，咖提那衣的日子也算作（计数中的）日子。如此，依据数量涵摄之义，凭借非时衣消尽与取得之力，对于须顾及『咖提那衣已撤除』之说者，因其无需舍出，以及因其与此相顺之故，又有『时衣亦然』之说——如此，应当了知，此处共有四种说法，统摄一切。此外，有因某种撤除咖提那衣的方式，而于咖提那衣已撤除后生起者：对某位比库而言是时衣，对另一位比库而言则是非时衣——即对于越出戒界者，而非对已进行撤除者而言。此须就二者之义，理解为：除去于（二人各自）撤除后生起者，对其余人而言，乃于其中之一撤除后生起。盖对于其咖提那衣已撤除者，此为非时衣；对另一方而言，则为时衣。同理，亦有因某种撤除咖提那衣的方式，而于咖提那衣已撤除后生起者，对一切人皆仅为非时衣——此应依所安立之义而了知。同理，亦有除去咖提那衣已撤除后生起者，即于雨季最后一月生起者。同理，亦有于咖提那衣已撤除后生起之非时衣，此应了知为于冬季或夏季生起者。如此，由于依个人与时间之区别而有众多差异，故于已生起者中，说『于咖提那衣已撤除后生起』者，应了知其何以未被提及。为了显示此义亦无定论，故说：『「咖提那衣已撤除」者，谓该比库之咖提那衣已撤除也。』至此虽已成立，仍说『八事母之一』等语。『我持之』，应说此见于比库尼分别（部分）。以『尔』字，意谓彼处并无说法上的差别。

‘‘Vikappanupagaṃ pacchima’’nti idaṃ sabbasaṅgāhikattā vuttaṃ. ‘‘Adhiṭṭhānupagaṃ pacchima’’nti asabbasaṅgāhikaṃ. Na hi yattakaṃ saṅghāṭi adhiṭṭhānupagaṃ pacchimaṃ, tattakaṃ antaravāsakādi adhiṭṭhānupagaṃ pacchimaṃ hoti adhiṭṭhānassa bahuvidhattā. Na evaṃ vikappanāya bhedo tassā ekavidhattāti veditabbaṃ. ‘‘Ekādase aruṇuggamane nissaggiya’’nti antimaṃ ṭhapetvā tato purimatarasminti attho veditabbo. Antimaṃ nāma aparakattikāya paṭhamāruṇuggamanaṃ. Tañhi kālattā nissaggiyaṃ na karoti, tenevāha accekacīvarasikkhāpadaṭṭhakathāyaṃ ‘‘chaṭṭhito paṭṭhāya pana uppannaṃ anaccekacīvarampi paccuddharitvā ṭhapitacīvarampi etaṃ parihāraṃ labhatiyevā’’ti (pārā. aṭṭha. 2.646-9). Imaṃyeva nayaṃ sandhāya ‘‘accekacīvarassa anatthate kathine ekādasadivasādhiko māso, atthate kathine ekādasadivasādhikā pañca māsā, tato paraṃ ekadivasampi parihāro natthī’’ti tatthevāha. Imasmiṃ naye siddhe anaccekacīvaraṃ dvādasāhe na labhatīti siddhameva hoti. Tato ‘‘anaccekacīvare anaccekacīvarasaññī, anāpattī’’ti (pārā. 650) ettha accekacīvarasadise aññasmiṃ anadhiṭṭhiteti siddhaṃ hoti. Tattha pana ‘‘pañca māsā’’ti ukkaṭṭhaparicchedavacanaṃ. Vassikasāṭikañca avassikasāṭikabhāvaṃ patvā ekādasamāse parihāraṃ labhatīti veditabbaṃ.

『依分配而至最后』，此语因能统摄一切而说。『依决意而至最后』，此则非能统摄一切。盖桑喀帝依决意而至最后者，与下衣等依决意而至最后者，并不等量，此因决意有多种。然就分配而言，则无此区别，因分配唯有一种——应如此了知。『于第十一日之黎明须舍』，应了知其意为：除去最后那一日，即于其前之日。所谓最后，即后迦底咖月之第一日黎明。彼日因时当届满故，不致须舍；正因此故，超越衣学处注疏中言：『然从第六日起所得者，虽非超越衣，亦可收回所存放之衣，仍可获此保护期。』（《巴拉基咖注》2.646-9）正缘此义，彼处复言：『超越衣，咖提那衣未铺展时，为十一日加一月；咖提那衣已铺展时，为十一日加五月；逾此之后，乃至一日之保护期亦无。』由此义成立，非超越衣于十二日内不得（特别保护），亦已随之成立。由此，『非超越衣，作非超越衣之想，无犯』（《巴拉基咖》650），此处就与超越衣相似之另一物，即未经决意者而言，亦已成立。而彼处『五月』之说，乃最高限度之表述。又，雨浴衣一旦失去雨浴衣之资格，（比库）即可于第十一月享有保护期——应如此了知。

Dasāhātikkantaṃ nissaggiyanti ettha āpattivuṭṭhāne ‘‘dasāhappaṭicchannaṃ pakkhaatirekapakkhamāsaatirekamāsapaṭicchanna’’ntiādivacanabhedo viya, na idha vacanabhedo, tasmā saṃvaccharātikkantampi dasāhātikkantameva nāma, tathā dutiyakathinepi saṃvaccharavippavutthampi rattivippavutthameva. Tatiye saṃvaccharātikkantampi māsātikkantameva nāmāti veditabbaṃ. ‘‘Anadhiṭṭhite adhiṭṭhitasaññī nissaggiyaṃ pācittiya’’nti idamekassa tikapācittiyassa ādipadadīpanaṃ. Esa nayo avikappitetiādīsupi, tasmā ettha aṭṭhasu tikacchedesu ekaṃ vitthāretvā itaresaṃ ekekamādipadaṃ vitthārehvā dve dve bhagavatāva saṅkhittattāti bahūsupi tikacchedesu sambhavantesu eko eva vuccati, ‘‘ayaṃ vinayassa dhammatā’’ti vadanti. Dukkaṭavāresu pana ekaṃ dukkaṭaṃ vitthāretvā sesāni satta tatheva saṅkhittāni. Tathā antimantimo ekeko anāpattikoṭṭhāsoti veditabbaṃ.

『逾十日须舍』，此处如同犯戒发露中『覆藏十日、逾半月、逾一月』等说法之差别，此处并无说法上的差别；因此，即便逾一年亦名为『逾十日』。同理，第二咖提那（学处）中，即便离开逾一年，亦名为『离宿一夜』。第三（学处）中，即便逾一年亦名为『逾一月』——应如此了知。『未经决意者，作已决意之想，须舍巴吉帝亚』，此乃一个三支巴吉帝亚之首句的揭示，此义亦同样适用于『未分配者』等。因此，此处八个三支项目中，详述一者，其余各项则各举首句以略述，世尊自已将二二（法）略说，故即便有众多三支项目可能存在，亦仅说一个——『此乃律之法则』，如是说者有之。至于恶作项目，则详述一个恶作，其余七个同样略说。同理，最末之最末，则各为一个无犯部分——应如此了知。

Anāpatti antodasāhanti ayaṃ saṅkhepattho – taṃ dasāhaparamaṃ dhāretabbaṃ. Taṃ atirekacīvaraṃ yathāsakaṃ adhiṭṭhānaṃ antodasāhaṃ adhiṭṭheti vā vikappeti vā vissajjeti vā attano dhammatāya nassati vā vinassati vā ḍayhati vā añño vā taṃ acchinditvā gaṇhāti vissāsanto vā gaṇhāti pācittiyato anāpatti. Dukkaṭato pana siyā āpatti siyā anāpatti saññābhedena. Antimānaṃ panettha dvinnaṃ padānaṃ vasena anacchinne acchinnasaññī nissaggiyaṃ pācittiyaṃ. Avissāsaggāhe vissāsaggāhasaññī nissaggiyaṃ pācittiyantiādikā dve tikapācittiyā, dve ca dukkaṭā saṅkhittāti veditabbā. Ettha hi yadi antodasāhaṃ adhiṭṭheti, dasāhaparamaṃ aruṇaṃ atikkamitvā tassa divasabhāge adhiṭṭhahatīti veditabbaṃ. Ayaṃ tāva pāḷivinicchayo.

『无犯，于十日内』，此摄义为：彼（衣）最多可持十日。该多余之衣，于十日之内，依各自之情形，或经决意、或经分配、或舍出；或依其自身之法则而失坏、毁损、被焚；或他人夺取之；或出于信任而取之——就须舍巴吉帝亚而言，无犯。然就恶作而言，则依想法之差别，或有犯，或无犯。至于此处最末二句之义：未被夺取者，作已被夺取之想，须舍巴吉帝亚；非出于信任之取用，作出于信任取用之想，须舍巴吉帝亚——如此等二个三支巴吉帝亚，以及二个恶作，应了知皆已略说。此处，若于十日之内经决意，应了知为：超过十日之黎明，于该日之时分内经决意。此为止于巴利之判决。

Aṭṭhakathāyaṃ pana ito garukatarānītiādimhi ayaṃ codanāpubbaṅgamo vinicchayo – gaṇṭhipade panassa ito nissaṭṭhacīvaradānato garukampi ñattidutiyakammaṃ yathā apalokanena karonti, evamidaṃ ñattiyā kattabbampi pakativacanena vaṭṭatīti. Yadi evaṃ parivāre kammavaggassa aṭṭhakathāyaṃ ‘‘ñattikammampi ekaṃ ñattiṃ ṭhapetvāva kātabbaṃ, apalokanakammādivasena na kātabba’’nti (pari. aṭṭha. 482) yaṃ vuttaṃ, tena virujjheyya. Tenetaṃ vuccati ‘‘tesaṃ etaṃ anuloma’’nti, tasmā anulomanayeneva taṃ vuttaṃ. Niyamaṃ pana yathā dvinnaṃ pārisuddhiuposatho vinā ñattiyā hoti, evaṃ dvinnaṃ nissaṭṭhacīvaradānampīti vadāma, tasmā ‘‘āyasmato demā’’ti vattuṃ vaṭṭati. Kathaṃ panetaṃ ñātabbanti? Tadanulomattāti. Ekadevedaṃ ñattikammaṃ apalokanenāpi kātuṃ vaṭṭatīti sādhananti veditabbanti ācariyo. Anugaṇṭhipade panettha codanaṃ katvā ‘‘etaṃ sādhitaṃ. Ñattikammaṃ ekaṃ ñattiṃ ṭhapetvāva kātabba’’nti pāḷiyā āgataṃ sandhāya vuttaṃ, idaṃ pana pāḷiyaṃ nāgataṃ, lesato āharitvā vuttanti katvā etaṃ apalokanenāpi vaṭṭatīti.

然于注疏中，于『由此更重者』等处，此为以驳难为前导之判决——在串注处，就此：将衣施出，较此更重之白二甘马，如同以求听甘马所行，则此须以白一（甘马）行之者，以寻常言说即为适当。若如此，则与《附随》甘马章注疏中所言：『白一甘马亦须置一白（文）方行，不得以求听甘马等方式行之』（《附随注》482），将相违背。因此言：『此乃彼等之随顺』，故乃以随顺之方式而说。然就规定而言，如同二人之清净伍波萨他无需白（文）即可成立，我们亦说：二人之施衣同然；因此，说『我等奉上具寿』为适当。然此如何得知？由于与此相顺之故。此处一分之白一甘马，以求听甘马亦可行之——此作为证成，应如此了知，此为老师之说。至于续注中，于此提出驳难后言：『此已证成。白一甘马须置一白（文）方行』——此乃就巴利所载而说；然此未见于巴利，乃援引旁例而说，故以求听甘马亦为适当。

§468

468.Esanayoti aññesaṃ cīvaresu upacikādīhi khāyitesu mamapi khāyitānītiādi. ‘‘Aññena kataṃ…pe… sādhaka’’nti vacanato samānajātikaṃ, ekatthajātikañca tatiyakathinaṃ paṭhamasamānamevāti siddhaṃ hoti.

468.『此义』，谓就他人之衣，被蚁等所啮食，（作）『我的亦被啮食』等（之想）。由『由他所作……乃至……证成』之说，可知同类者、同义者，第三咖提那衣与第一（咖提那衣）相同——此已成立。

§469

469.Ticīvaraṃ adhiṭṭhātunti ettha ticīvaraṃ ticīvarādhiṭṭhānena adhiṭṭhātabbayuttakaṃ, yaṃ vā ticīvarādhiṭṭhānena adhiṭṭhātuṃ avikappetuṃ anujānāmi, tassa adhiṭṭhānakālaparicchedābhāvato sabbakālaṃ icchantassa adhiṭṭhātuṃyeva anujānāmi, taṃ kālaparicchedaṃ katvā vikappetuṃ nānujānāmi. Sati pana paccaye yadā tadā vā paccuddharitvā vikappetuṃ vaṭṭatīti ‘‘anāpatti antodasāhaṃ adhiṭṭheti, vikappetī’’ti vacanato siddhaṃ hotīti vuttametaṃ. Vassikasāṭikaṃ tato paraṃ vikappetuṃyeva nādhiṭṭhātuṃ. Vatthañhi katapariyositaṃ antocatumāse vassānadivasaṃ ādiṃ katvā antodasāhe adhiṭṭhātuṃ anujānāmi, catumāsato uddhaṃ attano santakaṃ katvā ṭhapitukāmena vikappetuṃ anujānāmīti attho. Sugatacīvarato ūnakanti tiṇṇampi cīvarānaṃ ukkaṭṭhaparicchedo. ‘‘Ticīvaraṃ pana parikkhāracoḷaṃ adhiṭṭhātuṃ vaṭṭatī’’ti vāde pana sati tathārūpapaccaye vaṭṭati. Yathā sati paccaye vikappetuṃ vaṭṭatīti sādhitametaṃ, pageva aññena adhiṭṭhānena adhiṭṭhātuṃ. ‘‘Antodasāhaṃ adhiṭṭheti, vikappetī’’ti aniyamato vuttanti saṅghāṭi, uttarāsaṅgo, antaravāsakanti adhiṭṭhitānadhiṭṭhitānaṃ samānameva nāmaṃ. ‘‘Ayaṃ saṅghāṭī’’tiādīsu (mahāva. 126) hi anadhiṭṭhitā vuttā. ‘‘Ticīvarena vippavaseyyā’’ti ettha adhiṭṭhitā vuttā. Sāmantavihāre vāti gocaragāmato vihāreti dhammasiritthero. Dūratarepi labbhatevāti ācariyo. Anugaṇṭhipadepi ‘‘sāmantavihāre vāti desanāsīsamattaṃ, tasmā ṭhapitaṭṭhānaṃ sallakkhetvā dūre ṭhitampi adhiṭṭhātabba’’nti vuttaṃ. Sāmantavihāro nāma yattha tadaheva gantvā nivattituṃ sakkā. Rattivippavāsaṃ rakkhantena tato dūre ṭhitaṃ adhiṭṭhātuṃ na vaṭṭati, evaṃ kira mahāaṭṭhakathāyaṃ vuttanti. Keci ‘‘cīvaravaṃse ṭhapitaṃ añño parivattitvā nāgadante ṭhapeti, taṃ ajānitvā adhiṭṭhahantassapi ruhati cīvarassa sallakkhitattā’’ti vadanti. Adhiṭṭhahitvāti parikkhāracoḷādivasena. Mahantataramevātiādi sabbādhiṭṭhānasādhāraṇalakkhaṇaṃ . Tattha puna adhiṭṭhātabbamevāti adhiṭṭhitacīvarassa ekadesabhūtattā. Anadhiṭṭhitañce, adhiṭṭhitassa appabhāvena ekadesabhūtaṃ adhiṭṭhitasaṅkhyameva gacchati. Tathā adhiṭṭhitañce, anadhiṭṭhitassa ekadesabhūtaṃ anadhiṭṭhitasaṅkhyaṃ gacchatīti hi lakkhaṇaṃ, na kevalañcettha dutiyapaṭṭameva, tatiyapaṭṭādikampi. Yathāha ‘‘anujānāmi…pe… utuddhaṭānaṃ dussānaṃ catugguṇaṃ saṅghāṭiṃ…pe… paṃsukūle yāvadattha’’nti (mahāva. 348).

469.『应决意三衣』者：此处「三衣」，谓应以三衣决意方式加以决意者；或者，凡世尊所开许以三衣决意方式决意者，由于其决意期限并无规定，故世尊开许欲于任何时间决意者得随时决意，但不开许于设定期限之后再行分别流通。然而，若有所需缘，则可随时撤回后再分别流通，此由『于十日内决意、分别流通，不犯』之语即可成立——此为上文所说之意。雨安居浴衣，过期之后，只应分别流通，不应决意。盖布料制成完毕后，世尊开许以雨季第一日为始、于十日内加以决意；欲于四个月过后将其保留为己有者，世尊开许分别流通——此为其义。『小于善逝衣量』者，此为三衣之最高限量规定。若有『三衣可决意为资具布』之主张，则于有如此因缘时方可如此。如前所证，有缘时得分别流通，况以另一决意方式决意，更无不可。『于十日内决意、分别流通』之语，系不限定而说，故桑喀帝、上衣、下衣，无论已决意或未决意，名称相同。『此为桑喀帝』等语（大品126），系就未决意者而说；『应以三衣别宿』之语，系就已决意者而说。『或于邻近寺院』——法德西亚长老释谓：邻近寺院，即距施食村庄可达之寺院。老师则谓：更远处亦可得之。附注中亦云：『「或于邻近寺院」，此乃就宣说之义而言，故应观察存放之处，即便放置于远处者，亦应决意。』所谓邻近寺院，是指当日往返皆可及之处。欲护持不隔宿者，不应对放置于更远处之衣物加以决意——《大注疏》中如此说。有人谓：『挂于衣架上的衣物，若他人移置于象牙钩上，即便持衣者不知而决意，由于衣物已被确认，决意仍然有效。』『决意之后』，指以资具布等方式。『更大者』等，此为一切决意之共通相。其中，『应再决意』，乃因其为已决意衣物之一部分；若为未决意者，因已决意部分较少，作为其一部分，仍归入已决意之数；同理，若已决意者成为未决意者之一部分，则归入未决意之数——此为其相。而此处不仅第二层布如此，第三层等亦然。如世尊所说：『我开许……拆下旧线所得之布料，折为四层之桑喀帝……尘堆衣随意』（大品348）。

Avasesā bhikkhūti vakkhamānakāle nisinnā bhikkhū. Tasmā vaṭṭatīti yathā ‘‘anujānāmi, bhikkhave, ticīvaraṃ adhiṭṭhātuṃ na vikappetu’’nti vuttaṃ, evaṃ parikkhāracoḷampi vuttaṃ, na tassa ukkaṭṭhaparicchedo vutto, na ca saṅkhyāparicchedo, tasmā tīṇipi cīvarāni paccuddharitvā ‘‘imāni cīvarāni parikkhāracoḷāni adhiṭṭhāmī’’ti adhiṭṭhahitvā paribhuñjituṃ vaṭṭatīti attho. ‘‘Nidhānamukhameta’’nti kathaṃ paññāyatīti ce? ‘‘Tena kho pana samayena bhikkhūnaṃ paripuṇṇaṃ hoti ticīvaraṃ, attho ca hoti parissāvanehipi thavikāhipī’’ti etasmiṃ vatthusmiṃ ‘‘anujānāmi, bhikkhave, parikkhāracoḷa’’nti (mahāva. 358) anuññātattā. Bhikkhūnañca ekameva parissāvanaṃ, thavikā vā vaṭṭati, na dve vā tīṇi vāti paṭikkhepābhāvato vikappanupagapacchimappamāṇāni, atirekappamāṇāni vā parissāvanādīni parikkhārāni kappantīti siddhaṃ. Yadi evaṃ ‘‘yaṃnūnāhaṃ bhikkhūnaṃ cīvare sīmaṃ bandheyyaṃ mariyādaṃ ṭhapeyya’’nti (mahāva. 346) vacanavirodhoti ce? Na, anusandhiyā ajānanato, virodhato ca. Kiṃ vuttaṃ hoti? Cīvarakkhandhake (mahāva. 326 ādayo) paṭhamaṃ gahapaticīvaraṃ anuññātaṃ, tato pāvārakosiyakojavakambalādi. Tato ‘‘tena kho pana samayena saṅghassa uccāvacāni cīvarāni uppannāni honti. Atha kho bhikkhūnaṃ etadahosi ‘kiṃ nu kho bhagavatā cīvaraṃ anuññātaṃ, kiṃ ananuññāta’’’nti etasmiṃ vatthusmiṃ ‘‘anujānāmi, bhikkhave, cha cīvarāni khoma’’ntiādinā (mahāva. 339) kappiyacīvarajāti anuññātā, na pana saṅkhyāpamāṇaṃ. Tato ‘‘addasa bhagavā…pe… sambahule bhikkhū cīvarehi ubbhaṇḍite sīsepi cīvarabhisiṃ karitvā khandhepi cīvarabhisiṃ karitvā kaṭiyāpi cīvarabhisiṃ karitvā āgacchante, disvāna bhagavato etadahosi…pe… yepi kho te kulaputtā imasmiṃ dhammavinaye sītālukā sītabhīrukā, tepi sakkonti ticīvarena yāpetuṃ, yaṃnūnāhaṃ bhikkhūnaṃ cīvare sīmaṃ bandheyyaṃ mariyādaṃ ṭhapeyyaṃ ticīvaraṃ anujāneyya’’nti (mahāva. 346) cīvaraṃ anuññātaṃ, tañca kho ekameva. Chabbaggiyā pana micchā gahetvā bahūni parihariṃsu. Tāni nesaṃ atirekaṭṭhāne ṭhitāni honti. Tato ‘‘anujānāmi, bhikkhave, dasāhaparamaṃ atirekacīvaraṃ dhāretu’’nti (mahāva. 347) anuññātaṃ, tenetaṃ paññāyati. Atirekāni bahūni cīvarāni te parihariṃsu, ‘‘tāni dasāhaparamameva dhāretuṃ anujānāmi, na tameveka’’nti vadantena yā pubbe ticīvarādhiṭṭhānasaṅkhātā cīvare sīmābaddhā, mariyādā ca ṭhapitā, tāya satipi ticīvarabāhullapariharaṇakkamo dassito divasaparicchedavasena. Tato paraṃ ‘‘anujānāmi, bhikkhave, atirekacīvaraṃ vikappetu’’nti (mahāva. 347) anujānantena vināpi divasaparicchedena atirekacīvarapariharaṇakkamo dassitoti dvepi tāni nidhānamukhānīti siddhaṃ. Tathā parikkhāracoḷādhiṭṭhānampi siyā, aññathā itaracīvarādhiṭṭhānānujānanavirodho siyā sīmāmariyādaṭṭhapanavirodhato. Ticīvarādhiṭṭhānapaññattiyeva ticīvaramariyādā hoti. Tena vuttaṃ ‘‘pāṭekkaṃ nidhānamukhameta’’nti. ‘‘Paṭhamaṃ ticīvaraṃ ticīvarādhiṭṭhānena adhiṭṭhātabbaṃ, puna pariharituṃ asakkontena paccuddharitvā parikkhāracoḷaṃ adhiṭṭhātabbaṃ, na tveva āditova idaṃ vutta’’nti vuttaṃ. ‘‘Yathā ticīvaraṃ pariharituṃ asakkontassa gilānassa vippavāsasammuti anuññātā, agilānassapi sāsaṅkasikkhāpade (pārā. 652) tassa antaraghare nikkhepo ca, tatopi sati paccaye chārattavippavāso, tatopi asakkontassa paccuddhāro, paccuddhaṭampi antodasāhe adhiṭṭhātuṃ, asakkontassa vikappanā ca anuññātā. Tatheva dvinnampi sammukhāparammukhāvikappanānaṃ parasantakattā vikappanapaccaye asati ‘parikkhāracoḷa’nti adhiṭṭhahitvā paribhuñjituṃ bhagavatā anuññātaṃ siyā, yato tadadhippāyaññū evaṃ vadantī’’ti mahāpaccariyampi vuttaṃ. Pubbetiādi ‘‘pāṭekkaṃ nidhānamukha’’nti vuttassa payogadassanatthaṃ vuttaṃ. Abaddhasīmāyaṃ dupparihāranti vikappanādiatthāya upacāraṃ atikkamitvāpi gamanasambhavato.

『其余比库』，谓届时在座之比库。『故得如此』——如前所说『比库们，我开许决意三衣，不得分别流通』，同理，资具布之事亦已如是宣说，然并未规定其最高限量，亦未规定数量，故可将三衣全部撤回，决意『此等诸衣，我决意为资具布』后加以受用——此为其义。『此为另一储藏方式』，如何得知？于『当时，比库们三衣已齐备，却又需要滤水布及袋子』此事缘中，世尊宣说『比库们，我开许资具布』（大品358），由此得知。一位比库只需一块滤水布或一个袋子即可，既无「不得用两件或三件」之禁止，则以分别流通所摄之后量及超量物，或超量之滤水布等资具，皆得流通受持——此已成立。若有人问：如此岂不与『然则，我应为比库们在衣物上划定界限、安立准则』（大品346）之语相违？——不然，因不明其前后脉络，且实无违背。此言何意？在衣篇（大品326等）中，世尊先开许在家人所施之衣，其次开许雨衣、丝织品、织毛织品等。其后，因『当时，僧团获得各种衣物，比库们便想：「世尊所开许之衣为何？所不许者又为何？」』此因缘，世尊以『比库们，我开许六种衣：亚麻布』等（大品339）开许了合法衣物之种类，但并未规定数量与限量。其后，世尊见『数位比库身负衣物，头顶衣枕、肩扛衣枕、腰系衣枕而来……世尊心想……即便那些寒怕之善男子，亦能以三衣度日，然则我应为比库们在衣物上划定界限、安立准则，开许三衣』（大品346），于是开许衣物，且仅开许一套三衣。然而六群比库邪行，携带甚多，其多余之衣超量存放，于是世尊宣说『比库们，我开许受持超额衣最多十日』（大品347），由此可知。彼等受持诸多超额衣，世尊谓『仅开许最多十日受持，非仅一套』，此即表明：此前已由三衣决意建立之衣物界限与准则尚存，而依按日期限，又示以三衣之外多余衣物的受持方式。其后世尊宣说『比库们，我开许将超额衣分别流通』（大品347），此即表明：不须按日期限，亦有受持超额衣之方式——由此可证，此两者皆为另行储藏之方式。同理，决意为资具布亦应如此，否则将与其他衣物决意之开许相违，亦与划定界限、安立准则相违。三衣之决意规定本身，即构成三衣之界限。故云『此各为另一储藏方式』。又云：『首先，三衣应以三衣决意方式决意；其后，无力再受持者，应撤回后决意为资具布；但并非从一开始便如此说。』又如：『如同为无力受持三衣之病者开许不别宿许可，为无病但属有嫌疑学处者（巴拉基咖652），亦开许在家中暂置，若仍有缘，再开许隔宿六夜，若仍无力，则开许撤回，撤回之后于十日内决意，若仍无力，则开许分别流通。同理，面前分别流通与背后分别流通，因已属他人所有，在无分别流通因缘时，世尊开许决意为「资具布」后加以受用，故了知此意者如是说。』——《大疏》亦如此说。『如前』等，系为示明『此各为另一储藏方式』之实际运用而说。『在未结界之处难以受持』——因为为分别流通等目的，离开界域前往更远处亦有可能。

Vassikasāṭikā anatirittappamāṇāti tassā ukkaṭṭhaparicchedassa vuttattā vuttaṃ. Paccattharaṇampi adhiṭṭhātabbamevāti ‘‘idaṃ, bhante, amhākaṃ senāsanassa upari attharitabba’’ntiādinā dinnaṃ nādhiṭṭhātabbaṃ, ‘‘idaṃ tumhāka’’nti dinnaṃ sayaṃ adhippetaṃva adhiṭṭhātabbanti adhippāyo. ‘‘Sakiṃ adhiṭṭhitaṃ adhiṭṭhitameva hoti, na puna paccuddharīyati kālaparicchedābhāvato’’ti likhitaṃ. ‘‘Ekavacanenapi vaṭṭatīti apare’’ti vuttaṃ. Bhesajjanavakammamātāpituādīnaṃatthāyāti ettha ‘‘iminā bhesajjaṃ cetāpessāmi, idaṃ mātuyā dassāmī’’ti ṭhapentena adhiṭṭhātabbaṃ. ‘‘‘Idaṃ bhesajjassa, imaṃ mātuyā’ti vibhajantena adhiṭṭhānakiccaṃ natthīti apare’’ti vuttaṃ. ‘‘Sakabhāvaṃ mocetvā ṭhapanaṃ sandhāyāhā’’ti likhitaṃ.

『雨安居浴衣，不超量限度』——因其最高限量已于该处说明，故如是云。『卧具亦应决意』——以『大德，此物应铺于我们禅房之上』等方式所施者，不应决意；以『此物归您』方式所施者，应依自己意愿决意——此为其义。有文如此记载：『一旦决意即为已决意，因无期限规定，不再撤回。』又有文云：『其他人认为，一句话亦可。』『为药物、新作甘马、父母等之目的』——此处，以『以此换取药物、此物将给予母亲』之意存放者，应加以决意。又有文云：『其他人认为，以「此为药物之用，此为母亲之用」分别说明者，无须行决意之事。』有文注明：『此就解除自己所有权而存放而言。』

‘‘Puna adhiṭṭhātabbanti ayaṃ saṅgītito paṭṭhāya āgataaṭṭhakathāvādo. Tato paraṃ ācariyānaṃ tattha tattha yuttivicāraṇā’’ti vuttaṃ. Pamāṇacīvarassāti pacchimappamāṇassa. Dve cīvarānīti saha uttarāsaṅgena. Esa nayoti pamāṇayuttesu yattha katthacītiādinayova. ‘‘Taṃ atikkāmayato chedanaka’’nti (pāci. 533) vacanato uttari paṭisiddhaṃ, tato heṭṭhā appaṭisiddhattā vaṭṭati. Tattha siyā – ticīvarassa pacchimappamāṇaṃ visuṃ sutte natthīti, na vattabbaṃ, sikkhākaraṇīyehi siddhattā. Kiṃ vuttaṃ hoti? ‘‘‘Parimaṇḍalaṃ nivāsessāmi, pārupissāmi, suppaṭicchanno antaraghare gamissāmī’ti (pāci. 576-579) vacanato yattakena pamāṇena parimaṇḍalatā, suppaṭicchannatā ca aṭṭhakathāyaṃ vuttakkamena sampajjatī’’ti vattabbaṃ. Tesaṃ vasena pacchimappamāṇanti siddhaṃ, tañca kho muṭṭhipañcakādi yathāvuttameva vuccate. Tenevāha lesaṃ ṭhapetvā ‘‘visuṃ sutte natthī’’ti.

又有文云：『「应再决意」，此为自结集以来相传之注疏说法；其后各处乃是诸老师之理由审察。』『标准衣量』，谓最后之量限。『两件衣』，连同上衣共两件。『此为原则』，即凡符合量限者，皆依此等原则类推。依『超过者须截断』（巴吉帝亚533）之语，超过者被禁止；低于此者既无禁止，故得如此。此中或有人谓：三衣之最后量限，并无单独成立之经文——此不应如此说，因已由应学法得以成立。此言何意？依『我将齐整着下衣、着上衣，仪容端正入于屋内』（巴吉帝亚576-579）等语，在注疏中以所述方式得以体现齐整性与端正性所需之量限——应如此说。以彼等为基础，最后量限即已成立，且正是所说之握宽五指等。故于此仅略举，而云『无单独经文』。

Apicettha adhippetaṃ, tathāpi na sametiyevāti attho, tasmā ‘‘yadī’’tiādisambandho addhā vutto. Yasmā paricchinno sameti ca. Itaresu pana ekaccasmiṃ ācariyavāde neva paricchedo atthi. Ekaccasmiṃ na pubbāparaṃ sametīti sambandho. Adhiṭṭhānaṃ adhiṭṭhānameva, paribhogakāle pana arajitaṃ na vaṭṭati. Idaṃ sabbaṃ ticīvare eva. Imassa pana sikkhāpadassa ayaṃ saṅkhepavinicchayo – anatthate kathine hemantānaṃ paṭhamadivasato paṭṭhāya atthate kathine gimhānaṃ paṭhamadivasato paṭṭhāya uppannacīvaraṃ sandhāya ‘‘niṭṭhitacīvarasmi’’ntiādi vuttanti.

此处虽有所指,然亦不相应,故「若」等之连结确实已说。因为有限定者相应。然于其余诸说中,某一老师说中既无限定,某一说中则前后不相应为连结。决意即决意,然于受用时未染色者不许。此一切唯于三衣。此学处之略摄决择如下:咖提那衣未展开时,从寒季首日起;咖提那衣展开时,从热季首日起,关于所生之衣而说「我衣已竟」等。

Etthāha – ‘‘rajakehi dhovāpetvā setaṃ kārāpentassāpi adhiṭṭhānaṃ adhiṭṭhānamevā’’ti vacanato arajitepi adhiṭṭhānaṃ ruhati, tena sūcikammaṃ katvā rajitvā kappabinduṃ datvā adhiṭṭhātabbanti niyamo na kātabboti? Vuccate, kātabbova patto viya adhiṭṭhito. Yathā puna setabhāvaṃ, tambabhāvaṃ vā patto adhiṭṭhānaṃ na vijahati, na ca pana tādiso adhiṭṭhānaṃ upagacchati, evametaṃ daṭṭhabbanti. ‘‘Yato paṭṭhāya paribhogādayo vaṭṭanti, tato paṭṭhāya antodasāhe adhiṭṭhātabba’’nti vadanti.

于此有言:「令染匠洗涤使作白色者,其决意亦即决意」之语故,未染色亦决意成立,由此作针线业后染色给与适当点而应决意,不应作此规定耶?答曰:应作。如钵一般,已决意者。如再者,达到白色或红色者,决意不舍,然非如是者不达决意,应如是见。彼等说:「从受用等许可起,从彼起十日内应决意。」

Avisesenavuttavacananti adhiṭṭhātabbaṃ adhiṭṭheti, vikappetabbaṃ vikappetīti evaṃ savisesaṃ katvā avacanaṃ ‘‘na vikappetu’’nti (mahāva. 358) iminā viruddhaṃ viya dissati. Idāni idaṃ adhiṭṭhānavikappananayapaṭibaddhaṃ khandhakaṃ, parivārañca missetvā pakiṇṇakaṃ vuccati – khandhake tāva ‘‘anujānāmi, bhikkhave, ticīvaraṃ adhiṭṭhātuṃ na vikappetuṃ, vassikasāṭikaṃ vassānaṃ cātumāsaṃ adhiṭṭhātuṃ, tato paraṃ vikappetu’’ntiādi vuttaṃ. Parivāre ‘‘na nava cīvarāni adhiṭṭhātabbāni, na nava cīvarāni vikappetabbānī’’ti (pari. 329), ‘‘dasake dasa, ekādasake ekādasa cīvarāni adhiṭṭhātabbāni, na vikappetabbānī’’ti (pari. 331) ca anekakkhattuṃ vacanena suṭṭhu daḷhaṃ katvā ‘‘sabbāni cīvarāni adhiṭṭhātabbāni, na vikappetabbānī’’ti vuttaṃ, tasmā ubhopi te viruddhā viya dissanti, khandhake eva ca ‘‘vassikasāṭikaṃ vassānaṃ cātumāsaṃ adhiṭṭhātuṃ tato paraṃ vikappetu’’nti (mahāva. 358) vuttaṃ. Tadaṭṭhakathāyaṃ ‘‘vassikasāṭikā anatirittappamāṇā nāmaṃ gahetvā vuttanayeneva cattāro vassike māse adhiṭṭhātabbā, tato paraṃ paccuddharitvā vikappetabbā’’ti vuttaṃ. Idañca viruddhaṃ viya dissati aññamaññaṃ hemante paccuddhārasambhavato, vassāne vikappanāsambhavato ca. Tathā idha ‘‘anāpatti antodasāhaṃ adhiṭṭheti vikappetī’’ti vacanappamāṇato sabbattha vikappanāya appaṭisiddhabhāvo veditabboti (pārā. aṭṭha. 2.469) aṭṭhakathāvacanaṃ parivāravacanena viruddhaṃ viya dissati, na hi viruddhaṃ tathāgatā bhāsanti, tasmā aṭṭhakathānayovettha paṭisaraṇaṃ, yena sabbampi taṃ ekarasaṃ hoti. Parivāraṭṭhakathāyañca vuttaṃ ‘‘na vikappetabbānīti adhiṭṭhitakālato paṭṭhāya na vikappetabbānī’’ti (pari. aṭṭha. 329). Ticīvarāni adhiṭṭhitakālato paṭṭhāya, vassikasāṭikādīni ca attano attano adhiṭṭhānakhette na akāmā vikappetabbānīti attho, avasesapāḷi, attho ca idha aṭṭhakathāyaṃ vutto, tasmā sabbampetaṃ ekarasanti.

无差别所说之语者,应决意者决意,应分配者分配,如是作有差别而不说,与「不应分配」此语似相违。今此与决意分配方法相关之篇集与附随篇混合而说杂事:首先于篇集中说「诸比库,我允许决意三衣,不分配;雨浴衣于雨季四月决意,过此应分配」等。于附随篇中「不应决意九衣,不应分配九衣」,「于十者十,于十一者十一衣应决意,不应分配」,以多次之语极坚固地说「一切衣应决意,不应分配」,故彼二者似相违。于篇集中即说「雨浴衣于雨季四月决意,过此应分配」。于彼注疏中说「雨浴衣名为不超过量者,取名已,以所说方式于四雨季月应决意,过此应取出而分配」。此似相违,因寒季有取出之可能,雨季有分配之可能故。如是此处「无罪,十日内决意或分配」之语量故,一切处分配之不被禁止应知,注疏之语与附随篇之语似相违。如来不说相违语,故此处唯注疏方法为依归,由此一切彼成一味。于附随篇注疏中说「不应分配者,从决意时起不应分配」。三衣从决意时起,雨浴衣等于各自决意范围内不应不欲而分配,此为义。其余文句与义于此注疏中已说,故一切此成一味。

Etthāha – yadi evaṃ ‘‘nava cīvarāni nādhiṭṭhātabbānī’’ti ca vattabbaṃ. Vikappitakālato paṭṭhāya hi nādhiṭṭhātabbānīti? Ettha vuccate – ‘‘ticīvaraṃ adhiṭṭhātuṃ na vikappetuṃ…pe… parikkhāracoḷaṃ adhiṭṭhātuṃ na vikappetu’’nti ettha sabbattha adhiṭṭhāne paṭisedhādassanato, vikappanāya adassanato ca ‘‘tato para’’nti dvīsveva paricchedadassanato ca ‘‘nava cīvarāni adhiṭṭhātabbāni, na vikappetabbāni ceva vuttanti veditabbaṃ. Aparo nayo – anujānāmi, bhikkhave, ticīvaraṃ adhiṭṭhātuṃ akāmā. Kasmā? Kāle uppannaṃ anadhiṭṭhahantassa kālātikkame āpattisambhavato, akāle uppannaṃ anadhiṭṭhahantassa dasāhātikkame āpattisambhavato ca. Tattha yaṃ kāle uppannaṃ appahontepi dasāhe kālātikkame āpattikaraṃ, taṃ nissajjanakāle ‘‘idaṃ me, bhante, atirekacīvaraṃ dhāritaṃ nissaggiyaṃ, imāhaṃ saṅghassā’’tiādinā nissajjitabbaṃ, itaraṃ yathāpāḷimeva. Tattha paṭhamanayo ‘‘yo pana, bhikkhu, atirekacīvaraṃ dhāreyya nissaggiya’’nti imāya paṭhamapaññattiyā vasena vutto, dutiyo anupaññattiyā vasena vutto.

于此有言:若如是,应说「九衣不应决意」。从分配时起不应决意耶?此处答曰:「决意三衣,不分配……乃至……决意用具布,不应分配」,此处一切处因不见决意之禁止,因不见分配,因唯于二处见「过此」之限定,故应知说「九衣应决意,不应分配」。另一方法:诸比库,我允许不欲而决意三衣。为何?因适时所生者不决意,时过有犯之可能;非时所生者不决意,十日过有犯之可能。其中适时所生者,虽不满十日,时过成犯者,于舍弃时应以「尊者,此我持过量衣,应舍,我向僧团」等舍弃;其余者如文句。其中第一方法依「若比库持过量衣,应舍」此第一制定而说,第二依未制定而说。

Yathā ca nissajjitabbavatthumhi asati yathāpāḷiṃ avatvā kevalaṃ āpatti eva desetabbā, yathā ca vassikasāṭikanissajjane kevalaṃ pariyiṭṭhamatte yathāpāḷiṃ avatvā yathāsambhavaṃ nissajjitabbaṃ, tathā idampīti veditabbaṃ. Yathā saṃvaccharātikkantaṃ atirekacīvaraṃ ‘‘dasāhātikkanta’’micceva vuccati. Saṃvaccharavippavutthaticīvaraṃ, māsātikkantañca ‘‘rattivippavuttha’’nti ca ‘‘chārattavippavuttha’’nti ca vuccati, tathā idampi ‘‘dasāhātikkanta’’micceva vuccatīti eke, tasmā siddhamidaṃ ‘‘anujānāmi, bhikkhave, ticīvaraṃ adhiṭṭhātuṃ akāmā’’ti, tathā akāmā na vikappetunti attho. Icchāya hi sati ‘‘paccuddharitvā vippavāsasukhatthaṃ vikappanāya okāso dinno hoti, dasāhātikkame ca anāpattī’’ti vacanato vikappetuṃ anujānāmīti vuttaṃ hoti. Tathā vassikasāṭikā akāmā adhiṭṭhātuṃ dasāhātikkame āpattisambhavato. Kittakaṃ kālanti ce? Vassānaṃ cātumāsaṃ, icchāya pana sati uddhaṃyeva vikappetabbaṃ. ‘‘Sabbattha vikappanāya appaṭisiddhabhāvo veditabbo’’ti hi vuttaṃ. ‘‘Atthāpatti hemante āpajjati, no gimhe, no vasse’’ti (pari. 323) ca vuttaṃ, tena vuttaṃ aṭṭhakathāyaṃ ‘‘tato paraṃ paccuddharitvā vikappetabbā’’ti.

如于应舍弃事不存在时,不说如文句而唯应说罪;如于雨浴衣舍弃时,唯于寻求满时,不说如文句而应随情况舍弃,如是此亦应知。如年过之过量衣唯说「十日过」。年离三衣与月过者说「夜离」与「六夜离」,如是此亦唯说「十日过」,某些如是说,故此成立「诸比库,我允许不欲而决意三衣」,如是不欲而不分配为义。有欲时,「取出后为离衣之乐,给与分配之机会,十日过无罪」之语故,说允许分配。如是雨浴衣不欲而应决意,因十日过有犯之可能。多少时耶?雨季四月。然有欲时,过此即应分配。「一切处分配之不被禁止应知」,如是已说。「有罪于寒季犯,非热季,非雨季」,如是已说,由此注疏中说「过此取出而应分配」。

Tatrāyaṃ vicāraṇā – kadā paccuddharitabbā, kadā vikappetabbā, kiñcettha yasmā ‘‘tato para’’nti vuttaṃ. Hemantañca pattamatte sā adhiṭṭhānaṃ vijahati, tasmā ‘‘paccuddharitvā’’ti na vattabbaṃ adhiṭṭhānassa natthitāya, atha ‘‘antocātumāse vikappetabbā’’ti na vattabbaṃ. ‘‘Tato paraṃ vikappetu’’nti hi vuttanti? Ettha ekacce vadanti ‘‘vattabbameta’’nti. Yathā parivutthaparivāso, ciṇṇamānatto ca santo niṭṭhitesupi parivāsamānattadivasesu, tathā niṭṭhitesupi adhiṭṭhānadivasesu sādhiṭṭhānametanti eke. Aṭṭhakathācariyānaṃ idaṃ sanniṭṭhānaṃ ‘‘kattikapuṇṇamadivase paccuddharitvā pāṭipadadivase vikappetabbā’’ti. Vuttañhetaṃ parivāraṭṭhakathāyaṃ ‘‘kattikapuṇṇamāsiyā pacchime pāṭipadadivase vikappetvā ṭhapitaṃ vassikasāṭikaṃ nivāsento hemante āpajjati. Kurundiyaṃ pana ‘kattikapuṇṇamadivase apaccuddharitvā hemante āpajjatī’ti vuttaṃ, tampi suvuttaṃ. ‘Cātumāsaṃ adhiṭṭhātuṃ, tato paraṃ vikappetu’nti hi vutta’’nti (pari. aṭṭha. 323). Tattha kurundinayo pacchā vuttattā sārato daṭṭhabbo , na purimo. Nivāsento hi gimhepi orenaddhamāsaṃ āpajjati eva. Idha ca ‘‘atthāpatti hemante āpajjati, no gimheti vutta’’nti kurundivacanassāyamattho dissati.

此处此考察:何时应取出,何时应分配,此中何故说「过此」?寒季到达时,彼舍决意,故因决意不存在,不应说「取出」。然则不应说「四月内应分配」。说「过此应分配」故耶?此处某些说「应说此」。如已行别住、已行僧悦者,虽别住僧悦日已竟,如是已竟决意日中,彼有决意,某些如是说。注疏诸老师之结论「咖提咖满月日取出,初日应分配」。于附随篇注疏中说此「咖提咖满月最后初日分配而置之雨浴衣,着用于寒季犯。然于库伦地说『咖提咖满月日不取出,于寒季犯』,彼亦善说。『四月决意,过此应分配』,如是已说」。其中库伦地方法因后说故应见为实,非前者。着用时,热季亦半月内即犯。此处说「有罪于寒季犯,非热季」故,库伦地语之此义显现。

‘‘Kattikapuṇṇamadivase apaccuddharitvā tasmiṃyeva divase avikappento pacchimapāṭipadadivase apaccuddhārapaccayā dukkaṭaṃ āpajjati, na, avikappanapaccayā dasāhaparihārasambhavato’’ti kāraṇameke vadanti. Evaṃ sati hemante pattamatte adhiṭṭhānaṃ vijahatīti āpajjati, tañca ayuttaṃ. Adhiṭṭhānañhi ‘‘aññassa dānena…pe… chiddabhāvenāti imehi navahi kāraṇehi vijahatī’’ti (pārā. aṭṭha. 2.469) vuttaṃ, na ‘‘adhiṭṭhānakhettātikkamena vā’’ti. Asādhāraṇattā na vuttanti ce? Na, ‘‘chiddabhāvenā’’ti na vattabbappasaṅgato, chiddabhāvena pana ticīvarasseva sabbaṭṭhakathāsu adhiṭṭhānavijahanassa vuttattā. Tasmā hemantassa paṭhamadivase apaccuddhārapaccayā dukkaṭaṃ āpajjati, na paccuddharitvā avikappanapaccayā. ‘‘Vikappetu’’nti vacanato tato adhiṭṭhānaṃ na vijahatīti paññāyati. Na hi kattikapuṇṇamāsiyā pacchime pāṭipadadivase avikappetvā hemante āpajjatīti vuttanti adhippāyo, yasmā taṃ apaccuddhārapaccayā dukkaṭaṃ hemantassa paṭhamaaruṇakkhaṇe eva āpajjati, tasmā ‘‘kattikapuṇṇamadivase apaccuddharitvā’’ti vuttaṃ. Paccuddhaṭaṃ pana hemante dasāhaparihāraṃ labhati. ‘‘Dasāhe appahonte cīvarakālaṃ nātikkāmetabbā’’ti (pārā. aṭṭha. 2.630) hi vuttaṃ, tañca kho samaye uppannaṃ ce, nāsamaye. Tathā ca sādhitaṃ apaccuddhaṭaṃ na nissaggiyaṃ hoti, no ca taṃ paridahitaṃ, tasmā kattikapuṇṇamadivase eva paccuddharaṇañca vikappanañca kattabbanti siddhaṃ, ettha ca yathā atirekacīvaraṃ dasame divase vikappentena dasāhaparamaṃ dhāritaṃ hoti, antodasāhe ca vikappitaṃ hoti, tathā kattikapuṇṇamāya vikappentena vassānaṃ cātumāsaṃ adhiṭṭhitañca hoti, tato paraṃ anāpattikhette eva vikappanā ca hotīti veditabbaṃ. Ettāvatā atthi vikappanākhette adhiṭṭhānaṃ, adhiṭṭhānakhette ca vikappanāti dīpitaṃ hoti. Aññathā ‘‘atthāpatti adhiṭṭhānena āpajjati, anadhiṭṭhānena āpajjati. Atthāpatti vikappanāya āpajjati, avikappanāya āpajjatī’’ti dukesu dve dukāni vattabbāni siyuṃ. Tattha paṭhamaduke paṭhamapadaṃ sambhavati. Vikappanakhette hi vassikasāṭikādīnaṃ adhiṭṭhānena vinayātisāradukkaṭaṃ āpajjati. Eteneva dutiyadukkaṭassa dutiyapadaṃ vuttaṃ hoti. Anadhiṭṭhānena āpajjatīti natthi. Antodasāhe anāpajjanato, vikappanādisambhavato ca vikappanāya āpajjatīti natthi sabbattha vikappanāya appaṭisiddhattā, tasmā tāni dukāni ‘‘na labbhantī’’ti na vuttāni. Etthāha – yā sā ‘‘atthāpatti hemante āpajjatī’’ti (pari. 323) vacanappamāṇato dukkaṭāpatti sādhitā, sā sañcicca apaccuddharantassa yujjati, asatiyā ce, kañci, anāpatti. Kattikapuṇṇamāya paccuddhaṭaṃ sañcicca avikappayato dukkaṭena saha punadivase nissaggiyaṃ, asatiyā avikappayato nissaggiyameva idha paṭhamapaññattiyā. Yaṃ pana vuttaṃ mātikāṭṭhakathāyaṃ (kaṅkhā. aṭṭha. kathinasikkhāpadavaṇṇanā) ‘‘vassikasāṭikā vassānamāsātikkamenāpi, kaṇḍupaṭicchādi ābādhavūpasamenāpi adhiṭṭhānaṃ vijahati, tasmā sā tato paraṃ vikappetabbā’’ti, tenetaṃ virujjhati, na kevalaṃ idameva, ‘‘tato paraṃ paccuddharitvā vikappetabbā’’ti aṭṭhakathāvacanañca virujjhati. Tato paraṃ nāma hi hemantaṃ, tattha ce paccuddhāro, ‘‘vassikasāṭikā vassānamāsātikkamenāpī’’tiādi na yuttaṃ adhiṭṭhānābhāvena paccuddhārābhāvato. Avirodho ca icchitabbo, tasmā ‘‘paccuddharaṇaṃ vattamatta’’ntivādo etthāpi sambhavatīti ce? Na, kurundi vacanavirodhato. Tattha hi kattikapuṇṇamāya paccuddhāro vutto, tasmā vassānadivasattā sādhiṭṭhānāvasā paccuddharīyatīti na paccuddhāro vattamattaṃ, tasmā ‘‘tato para’’nti yāva puṇṇamā adhippetā siyā. Yathā cāyaṃ vikappo, tathā ‘‘vassānamāsātikkamenāpi ābādhavūpasamenāpī’’ti idampi avassaṃ paccuddharitabbatāya vuttaṃ siyā. Evañca sati idha samantapāsādikāya tadavacanena sameti. Aññathā idhapi taṃ vattabbaṃ siyāti yathāvuttova vidhi ettha sambhavati, kiñcāpi sambhavati, duviññāpayassa pana lokassa suviññāpanatthaṃ vuttā. Yasmā pana sā vassānātikkamena adhiṭṭhānaṃ vijahati, hemantapaṭhamāruṇe ca apaccuddhārapaccayā dukkaṭā sādhitā, tasmā kattikapuṇṇamāyameva paccuddharitvā vikappetabbā, avikappitāya ‘‘nissaggiyāpajjanamevā’’ti vattabbaṃ. Ettāvatāpi santosaṃ akatvā vinicchayo pariyesitabbo. Hoti cettha –

「在咖提咖月圆日不收藏,在该日不作分配,在后半月日因不收藏之缘犯恶作,不因不分配之缘,因有十日保护期之可能性」,某些人如是说理由。如是则在冬季初月满时舍弃决意,故犯罪,此不合理。因为决意「以施与他人……乃至以破损」,以此九种原因而舍弃,如是已说,非「以超越决意之界域」。若谓因非共通故不说?非也,因不应说「以破损」之过失,然而以破损唯三衣在一切注疏中说舍弃决意。因此在冬季初日因不收藏之缘犯恶作,非收藏后因不分配之缘。从「应分配」之语,从彼不舍弃决意,此可知。非谓在咖提咖月圆月后半月日不分配而在冬季犯罪,此为意趣,因为彼因不收藏之缘之恶作在冬季初黎明时刻即犯,因此说「在咖提咖月圆日不收藏」。然而已收藏者在冬季获得十日保护期。因为已说「十日未满不应超越衣时」,此若在适时生起,非在非时。如是已成立,未收藏者不成尼萨耆亚,亦非彼已穿着,因此在咖提咖月圆日即应作收藏与分配,此已成立。此中如分配过量衣者在第十日分配,持有至十日为限,在十日内已分配,如是在咖提咖月圆分配者,雨季四月已决意,从彼以后在无犯之界域分配,应如是知。至此已显示:有在分配之界域的决意,在决意之界域的分配。否则「有犯以决意而犯,以不决意而犯。有犯以分配而犯,以不分配而犯」,在二法中应说两个二法。其中在第一二法第一句可能。因为在分配之界域,雨季衣等以决意犯律违越恶作。以此即说第二恶作之第二句。「以不决意而犯」不存在。因十日内不犯,因分配等可能故,「以分配而犯」不存在,因一切处分配未被禁止,因此彼等二法「不可得」故不说。此中有言:彼以「有犯在冬季犯」之语量所成立之恶作犯,对故意不收藏者适合,若失念,对某人,无犯。在咖提咖月圆已收藏,故意不分配者,与恶作一起次日尼萨耆亚,失念不分配者,此处在第一制定唯尼萨耆亚。然而在母论注疏中所说「雨季衣以超越雨季月,以疥疮等病痛止息,舍弃决意,因此彼从彼以后应分配」,以此与此相违,非仅此,「从彼以后收藏后应分配」之注疏语亦相违。从彼以后者即冬季,若在彼处收藏,「雨季衣以超越雨季月」等不合理,因无决意故无收藏。若欲无矛盾,因此「收藏仅存在」之说在此处亦可能?非也,因与古论语相违。其中在咖提咖月圆说收藏,因此因雨季日故依决意之力收藏,故收藏非仅存在,因此「从彼以后」乃至月圆应为所意趣。如此分配,如是「以超越雨季月以病痛止息」,此亦应以必须收藏而说。如是则此处与《善见律毗婆沙》以彼无语相合。否则此处亦应说彼,如所说之规则在此处可能,虽然可能,然而为难理解之世间之易理解而说。然而因彼以超越雨季舍弃决意,在冬季初黎明因不收藏之缘成立恶作,因此在咖提咖月圆即应收藏后分配,未分配者「应说唯犯尼萨耆亚」。至此亦不作满足,应寻求决断。此中有:「如是律之圣典之无有,破与不破及彼义相应,欲知彼义者,具彼义之智,应在律中寻求智」。「对你取」如是说时,即使无「我取」之语,对苏定那成就。若他人同意,以彼亦善取,若不同意,对施者苏定那。然而彼物不属任何人。如是说「我取」,若主人同意,即使无「取」之语,善取。若不同意,唯主人之彼,非此对彼律行,此中若为律行之义而取,不允许。非仅为自己之义而取,再施与彼,允许。如是不顾虑而施与他人后,再以彼所施或信赖彼而受用,允许。其中亦以律行之方式不允许,某些人如是。彼等即在「作大或作小」此中说「在三衣不超越长度一张手而切断作,在其余亦如是」。在如是诸处,善知古师之说法道路,以善侍奉师家,与彼相应,具念正知而不迷惑听者之心而应说。此是我们之请求。

‘‘Evaṃ abhāvaṃ vinayassa pāḷi,

「如是律之圣典之无有,

Bhinnaṃ abhinnañca tadatthayuttiṃ;

破与不破及彼义相应,

Viññātukāmena tadatthaviññū,

欲知彼义者,具彼义之智,

Pariyesitabbā vinaye viññāyā’’ti.

应在律中寻求智」。

‘‘Tuyhaṃ gaṇhāhī’’ti vutte vināpi ‘‘mayhaṃ gaṇhāmī’’ti vacanena sudinnaṃ hoti. Itaro ce adhivāseti, tenāpi suggahitaṃ hoti, no ce adhivāseti, dentena sudinnaṃ. Taṃ pana vatthu na kassaci hoti. Tathā ‘‘mayhaṃ gaṇhāmī’’ti vadati, sāmiko ce adhivāseti, vināpi ‘‘gaṇhāhī’’ti vacanena suggahitaṃ. No ce adhivāseti, sāmikasseva taṃ, na hi tassetaṃ vinayakammanti ettha vinayakammassatthāya ce gaṇhāti, na vaṭṭati. Na kevalaṃ attano atthāya gahitaṃ , puna tassapi deti, vaṭṭatīti ca. Tathā anapekkho hutvā parassa vissajjetvā puna tena dinnaṃ vā tassa vissāsanto vā paribhuñjati, vaṭṭati. Tatthāpi vinayakammavasena na vaṭṭatīti eke. Te eva ‘‘mahantaṃ vā khuddakaṃ karotī’’ti ettha ‘‘ticīvare dīghato vidatthi anatikkamitvā chinditvā karoti, evaṃ sesesupī’’ti vadanti. Evarūpesu ṭhānesu porāṇācariyānaṃ kathāmaggaṃ suṭṭhu ācariyakulasevanāya sañjānitvā tena saṃsanditvā sato sampajāno hutvā sotūnañca cittaṃ avimohetvā kathetabbaṃ. Esā amhākaṃ āyācanā.

「对你取」如是说时,即使无「我取」之语,对苏定那成就。若他人同意,以彼亦善取,若不同意,对施者苏定那。然而彼物不属任何人。如是说「我取」,若主人同意,即使无「取」之语,善取。若不同意,唯主人之彼,非此对彼律行,此中若为律行之义而取,不允许。非仅为自己之义而取,再施与彼,允许。如是不顾虑而施与他人后,再以彼所施或信赖彼而受用,允许。其中亦以律行之方式不允许,某些人如是。彼等即在「作大或作小」此中说「在三衣不超越长度一张手而切断作,在其余亦如是」。在如是诸处,善知古师之说法道路,以善侍奉师家,与彼相应,具念正知而不迷惑听者之心而应说。此是我们之请求。

Paṭhamakathinasikkhāpadavaṇṇanā niṭṭhitā. · 第一咖提那衣学处注释终。

2. Udositasikkhāpadavaṇṇanā二、贮衣处学处注释

§471

471. Santaruttarena janapadacārikaṃ pakkamanti. Kasmā? Kiñcāpi ‘‘na, bhikkhave, santaruttarena gāmo pavisitabbo, yo paviseyya, āpatti dukkaṭassā’’ti (mahāva. 362) paṭhamaṃ vuttaṃ. Pacchā pana ‘‘pañcime, bhikkhave, paccayā saṅghāṭiyā nikkhepāya, uttarāsaṅgassa, antaravāsakassa nikkhepāya gilāno vā hoti, vassikasaṅketaṃ vā, nadīpāraṃ gantuṃ vā, aggaḷaguttivihāro vā, atthatakathinaṃ vā hotī’’ti vuttattā, aṭṭhakathāyampissa ‘‘pañcasu petesu aggaḷagutti eva pamāṇaṃ. Gutte eva hi vihāre nikkhipitvā bahi gantuṃ vaṭṭati, nāgutte’’ti vuttattā apaññattepi kathine ‘‘te bhikkhū aggaḷaguttivihāre ṭhapethā’’ti vatvā sabhāgānaṃ hatthe cīvaraṃ nikkhipitvā santaruttarena gāmappavese laddhakappiyā janapadacārikaṃ pakkāmiṃsūti veditabbaṃ.

四七一、「以内衣游行诸方」者。为何?虽然最初说「诸比库,不应以内衣入村,若入者,犯恶作」,然而后来说「诸比库,有此五缘得舍桑喀帝、上衣、下衣:或病,或雨季约定,或欲渡河彼岸,或门闩守护之住处,或已行咖提那衣」,且在注疏中对此说「在此五者中,唯门闩守护为量。实唯在有守护之住处舍置后往外方为允许,非无守护者」,故应知:即使咖提那衣未行,彼等比库说「汝等置于门闩守护之住处」后,将衣交于同类者手中,得许可后以内衣入村,游行诸方。

§473

473.Avippavāsasammutinti avippavāsatthaṃ, vippavāsapaccayā yā āpatti, tadabhāvatthaṃ vā sammutiṃ dātunti attho. Tato paṭṭhāya vaṭṭati. Kittakaṃ kālaṃ vaṭṭatīti? Māsaṃ vā atirekaṃ vā yāva gamane saussāho, tāva vaṭṭati. Tena vuttaṃ ‘‘dhuranikkhepaṃ karontena paccuddharitabba’’nti. Puna sammutidānakiccaṃ natthīti sace dvādasannaṃ vassānaṃ accayena añño rogo hoti, vaṭṭati, upasampadakammaṃ viya yāvajīvaṃ ekāsammuti vaṭṭatīti ca.

四七三、「不离衣许可」者,为不离衣之故,或为无因离衣而有之罪之故,给予许可之义。从彼时起为允许。允许多久时间?一月或过一月,乃至于行时有勇健,至彼时为允许。故说「作卸重担者应举出」。无须再作给予许可之事,故若过十二年后有另一病,为允许,如达上甘马,一次许可终生允许。

‘‘Kataṃ vā hotī’’tiādi imasmiṃ sikkhāpade na vattabbaṃ, kasmā? Karaṇapalibodhe upacchinnepi anadhiṭṭhitacīvarato vippavāsapaccayā āpattiyā asambhavato, tasmā ‘‘niṭṭhitacīvarasminti bhikkhuno cīvaraṃ adhiṭṭhitaṃ hotī’’ti ettakameva vattabbanti ce? Na, tadāyattattā . Adhiṭṭhānañhi karaṇapalibodhassa niṭṭhāpanāyattaṃ, tasmā ‘‘kataṃ vātiādi vutta’’nti ca vuttaṃ. Tattha katanti pubbe vuttameva.

「或已作」等在此学处中不应说,为何?因作之障碍断时,即使未确立衣,亦无因离衣而有罪之可能,故「衣已完成者,比库之衣已确立」,仅说此许即应说耶?非也,因依于彼。确立依于作之障碍之完成,故说「或已作等」。其中「已作」者,如前所说。

§477-8

477-8.Avippavāsalakkhaṇavavatthāpanatthanti ettha ‘‘antogāme cīvaraṃ nikkhipitvā antogāme vatthabba’’ntiādivacanato avippavāsalakkhaṇaṃ vavatthāpitaṃ, tabbiparītanayena vippavāsalakkhaṇaṃ veditabbaṃ. Gāmo ekūpacārotiādimhi pana ṭhapetvā satthaṃ, rukkhamūlaṃ, ajjhokāsañca sesesu parikkhepāparikkhepavasena ekūpacāranānūpacāratā veditabbā. Yasmā pana satthaṃ duvidhaṃ niviṭṭhaṃ, aniviṭṭhañca, tesu aniviṭṭhaṃ ekakulassa vā nānākulassa vā aparikkhittameva hoti, niviṭṭhaṃ siyā parikkhittaṃ, siyā aparikkhittaṃ, tasmā tattha parikkhepādivasena adassetvā abbhantaravasena vutto. Tathā abbhokāse. Rukkhamūle chāyāvasena. Aññathā ‘‘sattho ekūpacāro nānūpacāro’’tiādi uddesavirodho siyā vibhaṅge adassitattā, tasmā satthassa purato ca pacchato ca sattabbhantarā, passato ca ekabbhantaranti ayamekūpacāro, tato paraṃ nānūpacāro. Tathā rukkhamūlassa yattha majjhanhike kāle chāyā pharati, ayaṃ ekūpacāro. Itaro nānūpacāro. Kasmā? Tattha hi parikkhepo appamāṇaṃ. Chāyāva pamāṇaṃ. Ajjhokāsassa pāḷiyaṃ vuttova. ‘‘Satthādīnaṃ ekakulasantakavasena ekūpacāratā’’ti likhitaṃ, tasmā nivesane, udosite ca vuttaparicchedova aṭṭādīsūti katvā saṃkhittaṃ. Tato paraṃ khettadhaññakaraṇaārāmavihāresu pana parikkhittāparikkhitta-padaṃ puna uddhaṭaṃ satthavibhaṅgena adhikārassa pacchinnattā. ‘‘Nānāgabbhā’’tiādivacanaṃ pana asambhavato khettadhaññakaraṇaārāmesu na uddhaṭaṃ. Vihāre sambhavantampi tattha pacchinnattā na uddhaṭaṃ. Kulaṃ vuccati sāmiko, tasmā ‘‘ekakulassa nānākulassā’’ti iminā gāmādīnaṃ cuddasannaṃ cīvaranikkhepaṭṭhānānaṃ sādhāraṇāsādhāraṇabhāvaṃ dīpeti. Ajjhokāsassa pana asambhavato na vuttaṃ. Yasmā panettha ekakulassa, nānākulassa ca aparikkhittesu gāmādīsu parihāraviseso kiñcāpi natthi, parikkhittesu pana atthi, tasmā ekanānākulaggahaṇaṃ, ekanānūpacāraggahaṇañca sātthakanti veditabbaṃ. Tatthapi ayaṃ viseso – satthe, rukkhamūle ca kulabhedatova bhedo, nopacārabhedato. Ajjhokāse upacārabhedato ca, so pana pāḷiyaṃ na dassitoti. ‘‘Taṃ pamāṇaṃ atikkamitvāti vacanato ākāsepi aḍḍhateyyaratanappamāṇe doso natthī’’ti vadanti.

四七七至四七八、「为确定不离衣之相」者,于此,由「置衣于村内应住于村内」等语,确定不离衣之相,以相反方式应知离衣之相。然于「村为一界域」等中,除商队、树下、露地外,于其余者应知以围绕与不围绕而有一界域与非一界域性。然而商队有二种:定居与非定居,其中非定居者,无论一家或多家,唯是不围绕,定居者或有围绕,或不围绕,故于彼处不以围绕等显示,而以内部显示。露地亦然。树下以荫影显示。否则,因在分别中未显示,「商队为一界域非非一界域」等与略说相违,故商队之前后、商队内部、侧面及一内部,此为一界域,彼外为非一界域。同样,树下者,中午时荫影所及处,此为一界域。其余为非一界域。为何?于彼处围绕无量,唯荫影为量。露地者,如经文所说。「商队等以一家所有而有一界域性」已书写,故于住处、水边,如前所说之限定在注疏等中,作简略。其后于田、谷仓、园、住处,围绕与不围绕之语再举出,因以商队分别而职权已断。然「非异腹」等语,因于田、谷仓、园不可能,故不举出。于住处虽可能,因于彼处已断,故不举出。家者,谓主人,故以「一家或多家」显示村等十四种衣置放处之共通与不共通性。然于露地,因不可能,故不说。然而于此,虽于一家与多家之不围绕之村等无守护之差别,于围绕者则有,故应知一家多家之取、一界域非一界域之取有意义。于彼处亦有此差别:于商队、树下,差别唯由家之差别,非由界域之差别。于露地由界域之差别,然彼于经文中未显示。「超越彼量」之语故,于虚空中亦于一寻半量无过失,如是说。

§479

479. ‘‘Sabhā’’ti itthiliṅgaṃ. ‘‘Sabhāya’’nti napuṃsakaliṅgaṃ, tena vuttaṃ ‘‘liṅgabyattanayenā’’ti. Napuṃsakaliṅgadassanatthaṃ kira ‘‘sabhāya’’nti paccattavasena niddiṭṭhaṃ, tassa anupayogattā ‘‘dvāramūla’’ntipi. Attano nikkhittaṭṭhāne anikkhittattā vīthihatthapāso na rakkhati, yasmiṃ ghare cīvaraṃ nikkhittaṃ hoti, tasmiṃ ghare vatthabbaṃ. ‘‘Sabhāye vā vatthabbaṃ dvāramūle vā, hatthapāsā vā na vijahitabba’’nti hi vuttaṃ. ‘‘Hatthapāseyeva aruṇaṃ uṭṭhapetabba’’nti niyamitattā jānituṃ na sakkāti ce? Antoghare na sakkā, tathā tathā vuttattā, tasmā ‘‘yutti pamāṇa’’nti vuttaṃ. Ayamattho aṭṭhakathāyampi pakāsito, punapi khuddakagāme sabbasādhāraṇagāmadvāravasena. Sace tassa dvāradvayaṃ hoti, majjhe ca gharasabhāyaṃ, yatthicchati, tattha vasitabba’’nti.

四七九、「集会堂」者,阴性。「于集会堂」者,中性,故说「以性之显示方式」。为显示中性,据说以「于集会堂」依自性而指示,因其无用,故亦「于门口」。因于自己置放处未置放,街道手臂距离不守护,应住于置衣之屋中。实说「应住于集会堂或门口,或不应离手臂距离」。因限定「唯于手臂距离应起黎明」,不能知耶?于屋内不能,因如是如是所说,故说「道理为量」。此义于注疏中亦已阐明,又于小村以一切共通之村门。若彼有二门,中间有屋与集会堂,欲于何处,应住于彼处。

§480-1

480-1. Yāni nivesanādīni gāmasaṅkhyaṃ na gacchanti, tāni nivesanādīnīti adhippetāni. Ajjhokāse aparisaṅkitampi cīvaraṃ atirekasattabbhantare nikkhittaṃ nissaggiyaṃ hoti, ettha antosīmatā na rakkhati, satthe pana rakkhati. ‘‘Nadīparihāro ca labbhatī’’ti vacanato udakukkhepasīmāyaṃ parihāro labbhatīti siddhaṃ. Sāmantavihāro ce ekasīmo, cīvaraṃ na nissaggiyaṃ.

四八〇至四八一、不入村数之住处等,意指住处等。于露地,即使未围绕之衣,置于过七商队内部,成尼萨耆亚,于此,界内不守护,然于商队则守护。由「得河之守护」之语,于水投掷界得守护,已成立。若周围住处为一界,衣不成尼萨耆亚。

Idāni –

现在——

‘‘Chinnaṃ dhutaṅgaṃ sāsaṅka-sammato santaruttaraṃ;

「断者,头陀支;有疑者,认可;有内衬与上衣;无衣之罪,由舍还等成立。」

Acīvarassānāpatti, paccuddhārādisiddhito’’ti. –

此为杂说。于此,以质问为先之判定如下——

Idaṃ pakiṇṇakaṃ, tatthāyaṃ codanāpubbaṅgamo vinicchayo – keci ‘‘diguṇaṃ saṅghāṭi’’nti (mahāva. 348) vacanato ‘‘ekaccikā saṅghāṭipi nādhiṭṭhātabbā. Sace adhiṭṭhāti na ruhatī’’ti vatvā upasampadāpekkhānampi diguṇameva saṅghāṭiṃ datvā upasampādenti, te iminā suttalesena saññāpetabbā. Bhagavatā hi ‘‘chinnakaṃ saṅghāṭiṃ chinnakaṃ uttarāsaṅgaṃ chinnakaṃ antaravāsaka’’nti paṭhamaṃ anuññātaṃ. Tato ‘‘aññatarassa bhikkhuno ticīvare kariyamāne sabbaṃ chinnakaṃ nappahoti. Dve chinnakāni ekaṃ acchinnakaṃ nappahoti. Dve acchinnakāni ekaṃ chinnakaṃ nappahotī’’ti imasmiṃ vatthusmiṃ ‘‘anujānāmi, bhikkhave, anvādhikampi āropetu’’nti (mahāva. 360) anuññātaṃ, tasmā ekaccikāpi saṅghāṭi vaṭṭatīti siddhaṃ. Yā chijjamānā nappahoti, tassā kuto diguṇatāti. Aṭṭhakathāyampissa vuttaṃ ‘‘anvādhikampi āropetunti āgantukapattampi dātuṃ. Idaṃ pana appahonake āropetabbaṃ. Sace pahoti, āgantukapattaṃ na vaṭṭati, chinditabbamevā’’ti (mahāva. aṭṭha. 360). Kathinaṃ pana chinnakameva vaṭṭati āveṇikalakkhaṇattā , ‘‘chinnakaṃ diguṇaṃ nappahotī’’ti vacanābhāvato cāti sanniṭṭhānamettha gantabbaṃ.

有些人依「双层桑喀帝」之语,说「单层桑喀帝亦不应确定。若确定则不成立」,而对期望达上者亦只给予双层桑喀帝后令达上,应以此经文之文句教导彼等。世尊最初允许「断片桑喀帝、断片上衣、断片下衣」。其后,于「某比库制作三衣时,全部断片不足。二件断片、一件非断片不足。二件非断片、一件断片不足」此事缘中,允许「诸比库,我允许亦可缝上附加片」,故单层桑喀帝亦可,此已成立。正被裁断者尚不足,何来双层性?于注疏中对此说「亦可缝上附加片者,亦可给予客来片。然此应缝于不足者。若足,客来片不可,应当裁断」。然咖提那衣唯断片可,因其有特殊相,且因无「断片双层不足」之语,于此应达此结论。头陀支者,因未达上者无三衣支头陀支,故以三衣即为三衣支。若谓「因彼等无确定,应说『唯以确定者』」?不然,因有以头陀支之差别而矛盾之过。以受用第四衣而有头陀支之差别,非以离三衣,亦非以受用过量衣,亦非以持过量衣。然因世尊唯对比库们以确定之方式允许九种衣,且以种类而说,非如是对未达上者。故因彼等无衣之限定,如在家众,彼头陀支不被允许,故因于彼受持之规定中无说,于此应达此结论。

Dhutaṅganti anupasampannānaṃ tecīvarikadhutaṅgābhāvato ticīvareneva tecīvarikoti. Tesaṃ adhiṭṭhānābhāvato ‘‘adhiṭṭhitenevā’’ti vattabbaṃ hotūti ce? Na, dhutaṅgabhedena virodhappasaṅgato. Catutthacīvarasādiyanena hi dhutaṅgabhedo, na ticīvaravippavāsena, nāpi atirekacīvarasādiyanena, nāpi atirekacīvaradhāraṇena. Yasmā pana bhikkhūnaṃyeva bhagavatā adhiṭṭhānavasena nava cīvarāni anuññātāni, jātivasena ca vuttāni, na evaṃ anupasampannānaṃ. Tasmā tesaṃ cīvaraniyamābhāvā na taṃ dhutaṅgaṃ anuññātaṃ gahaṭṭhānaṃ viya, tasmā tassa samādānavidhāne avacanato ca sanniṭṭhānamettha gantabbaṃ.

有疑者认可者,于疑惑度脱中,于有疑学处未别说支分,说「其余于此应以衣品第二学处所说之方式了知」,然此未说。于彼,夜离为第四支,于此为六夜离,此为此中之差别,故从支分之共性、认可之共性而说即有疑学处。此无界限,彼有界限,以月为最高。于彼,即使在村外,踏入村界而住后离去者无罪,于此非如是,于此于每一黎明升起时为尼萨耆亚,于彼为第七,此为此二者之差别。然诸支分,因从衣之舍置支分之具足以相反方式,及以此中所说之方式成立故,未说。虽彼等未说,然如是第四支应特别说明,然未特别说明。何故?于此,以所说之舍弃次第舍弃后说罪,于彼,为显示未犯罪之解脱。离一年者亦即离夜,何况离六夜。如是虽然,于彼,若有如所说之支分具足,应以彼所说之方式舍弃。若于冬季或夏季舍弃?为令知于此亦可以所说之方式舍弃,故第四支未特别说明,非推论,老师如是说。过月之衣亦说「过十日」而舍弃。有些人说,不足月二日而说「过十日」,即过月。然如是,若有预期衣,说「过十日」为尼萨耆亚,然根本衣应说「过月」而舍弃。

Sāsaṅkasammatoti kaṅkhāvitaraṇiyaṃ sāsaṅkasikkhāpade visuṃ aṅgāni na vuttāni, ‘‘sesamettha cīvaravaggassa dutiyasikkhāpade vuttanayena veditabba’’nti (kaṅkhā. aṭṭha. sāsaṅkasikkhāpadavaṇṇanā) vuttaṃ, na ca panetaṃ vuttaṃ. Tattha rattivippavāso catutthaṃ aṅgaṃ, idha chārattavippavāso, ayamettha visesoti, tasmā aṅgasāmaññato, sammutisāmaññato ca sāsaṅkasikkhāpadameva vadanti. Idaṃ nippadesaṃ, taṃ sappadesaṃ māsaparamattā. Tattha bahigāmepi gāmasīmaṃ okkamitvā vasitvā pakkamantassa anāpatti, idha na tathā, idha anantare anantare aruṇuggamane nissaggiyaṃ, tattha sattameti ayaṃ imesaṃ dvinnaṃ viseso. Aṅgāni pana cīvaranikkhepaṅgasampattito vipariyāyena, idha vuttanayena ca siddhattā na vuttāni. Tāni kāmaṃ na vuttāni, tathāpi catutthamaṅgaṃ visesitabbaṃ, na pana visesitaṃ. Kiṃkāraṇā? Idha vuttanissajjanakkamena nissajjetvā āpattidesanato, tatthāpannāpattivimokkhadīpanatthaṃ. Saṃvaccharavippavutthampi rattivippavutthameva, pageva chārattaṃ vippavutthaṃ. Evaṃ santepi tattha yathāvuttaaṅgasampattiyā sati tattha vuttanayeneva nissajjitabbaṃ. Hemante vā gimhe vā nissajjati ce? Idha vuttanayenāpi nissajjituṃ vaṭṭatīti ñāpanatthaṃ catutthaṃ aṅgaṃ na visesitanti no takkoti ācariyo. Māsātikkantampi cīvaraṃ ‘‘dasāhātikkanta’’nti vatvā nissaṭṭhameva. Dvayena ūnamāsaṃ hutvā ‘‘dasāhātikkanta’’nti vatvā māsātikkantanti eke. Tathāpi sace paccāsācīvaraṃ hoti, nissaggiyaṃ ‘‘dasāhātikkanta’’nti vatvā, mūlacīvaraṃ pana ‘‘māsātikkanta’’nti vatvā nissajjitabbaṃ.

‘‘Santaruttara’’nti vā ‘‘saṅghāṭi’’nti vā ‘‘cīvara’’nti vā kiṃ ticīvaraṃ, udāhu aññampīti . Kiñcettha – yadi ticīvarameva paṭisiddhaṃ, pariyāpannavasena acchinnacīvaracchindanadhovāpanaviññattiādivirodho. Atha aññampi, ‘‘niṭṭhitacīvarasmi’’nti evamādinā virodhoti? Vuccate – na niyamato veditabbaṃ yathāsambhavaṃ gahetabbato. Tathā hi ‘‘cīvaraṃ nikkhipitvā santaruttarena janapadacārikaṃ pakkamantī’’ti (pārā. 471) evamādīsu ticīvarameva. ‘‘Na, bhikkhave, santaruttarena gāmo pavisitabbo, santaruttaraparamaṃ tato cīvaraṃ sādhitabba’’nti evamādīsu yaṃkiñci, tathā saguṇaṃ katvā saṅghāṭiyo dātabbā, nivāsanaṃ dātabbaṃ, saṅghāṭi dātabbā, handa te, āvuso, saṅghāṭi, dehi me paṭantiādīsu. Vuttañhetaṃ ‘‘sabbañhi cīvaraṃ saṅghaṭitaṭṭhena ‘saṅghāṭī’ti vuccatī’’ti. Tathā ‘‘niṭṭhitacīvarasmi’’nti etthāpīti eke. Antosamaye hi yāvadatthaṃ cīvaraṃ anuññātaṃ, taṃ sabbaṃ kariyamānaṃ kadā niṭṭhānaṃ gacchissati, tasmā ticīvaramevāti eke. Acīvarassānāpatti paccuddhārādisiddhitoti kiṃ vuttaṃ hoti? Udositasikkhāpadassa nippayojanabhāvappasaṅgato ticīvaravippavāse tecīvarassa āpattīti eke. Tatthetaṃ vuccati na hoti āpatti paccuddhārādisiddhito. ‘‘Anāpatti antoaruṇe paccuddharati, vissajjetī’’ti hi vuttaṃ. Aññathā paccuddharantassa, antoaruṇe vissajjentassa ca yāva añño nādhiṭṭhāti, tāva āpattiṃ āpajjati yathāvuttanayena. Aññathā sattabbhantarena vippavāsassāti vippavāsato yathārutaṃyeva sati vippavāse vippavāsato avippavāse sati avippavāsatoti.

「桑德儒德拉」或「桑喀帝」或「衣」,是指三衣,还是也指其他?此中何义?若仅禁止三衣,则与包摄方式下的未断衣之断衣、洗涤、告知等相违。若也指其他,则与「我已完成衣」等相违。答曰:不应以固定方式理解,应随情况而取。如是,在「舍衣后,以桑德儒德拉行游方」等处,仅指三衣。在「诸比库,不应以桑德儒德拉入村,从那里最多应备办桑德儒德拉衣」等处,指任何衣。同样,在「应给予带绳的桑喀帝」、「应给予下衣」、「应给予桑喀帝」、「来吧,具寿,桑喀帝」、「给我披覆」等处。因为已说「一切衣以合集义故称为『桑喀帝』」。同样,在「我已完成衣」处也是如此,某些人如是说。因为在期间内允许随所需之衣,那一切正在制作时,何时将达到完成?因此仅指三衣,某些人如是说。无衣者无犯,由归还等成立,此说何义?因为有宣说的学处成为无用之过失,故在三衣离别时,对三衣有犯,某些人如是说。对此说:无犯,由归还等成立。因为已说「无犯,在黎明前归还、遣送」。否则,正在归还者、在黎明前遣送者,乃至另一人未受持,如所说方式,犯罪。否则,在七日内离别,离别依如所说而有离别时为离别,有不离别时为不离别。

Udositasikkhāpadavaṇṇanā niṭṭhitā. · 贮衣处学处注释终。

3. Tatiyakathinasikkhāpadavaṇṇanā三、第三咖提那衣学处注释

§497

497.Nappahotīti lāmakaparicchedaṃ na pāpuṇāti, teneva ticīvarassa muṭṭhipañcakādilāmakaparicchedova tāva vutto. Cīvare paccāsā cīvarapaccāsā. Tenetaṃ dīpeti – taṃ cīvaraṃ pacchā labbhatu vā mā vā, yāva sā paccāsā chijjati, tāva idaṃ mūlacīvaraṃ ṭhapetuṃ anujānāmīti. ‘‘Cīvarapaccāsā’’ti mariyādatthe nissakkavacanaṃ, bhummatthe vā paccattavacanaṃ kataṃ.

「不能达到」者,不达到拉玛咖限度,因此首先说了三衣的五握拳等拉玛咖限度。衣之期待为衣期待。以此显示:那衣无论后来得到或不得到,乃至那期待断时,我允许保存此根本衣。「衣期待」,为界限义之离格语,或为地义之为自己语。

§499-500

499-500.Niṭṭhitacīvarasmiṃ…pe… cīvarāsā vā upacchinnātiādimhi tīsu cīvaresu aññataraṃ kataṃ hoti, sesā atthi, rakkhati. Cīvarapalibodhassa upacchede, ubbhatasmiñca kathine samaye vā hemantassa samaye vā akālacīvaraṃ uppajjeyya, khippameva kāretabbaṃ . Sati pāripūriyā paccāsā na rakkhati, asati natthi ce paccāsā, na rakkhati. ‘‘Anatthate kathine ekādasamāse uppanna’’nti vacanato aparakattikā atthate vā anatthate vā samayova. Hemanto siyā samayo atthate, siyā asamayo anatthate. Tato paraṃ ekaṃsato asamayo vāti. ‘‘Ādissa dinna’’nti idaṃ idha alabbhamānampi atthuddhāravasena vuttaṃ bhikkhunīnaṃ dutiyanissaggiye (pāci. 738 ādayo) sesaṃ akālacīvaraṃ viya. Tattha hi bhikkhunisaṅghassa ‘‘sampattā bhājentū’’ti evaṃ ādissa dinnameva ‘‘akālacīvaraṃ kālacīvara’’nti adhiṭṭhahitvā bhājentiyā nissaggiyaṃ. Tathā hi tattha yathā ‘‘akālacīvaraṃ nāma anatthate kathine ekādasamāse uppannaṃ, atthate kathine sattamāse uppanna’’nti idaṃ atthuddhāravasena vuttaṃ, evaṃsampadamidaṃ. Yadi evaṃ ‘‘ekapuggalassa idaṃ tuyhaṃ damhīti dinna’’nti idaṃ kimatthaṃ vuttaṃ, na hi taṃ bhājanīyanti ce? Abhājanīyasāmaññato vuttaṃ hoti. Yathā saṅghassa ādissa dinnaṃ atthatakathinehi eva bhikkhūhi abhājanīyattā akālacīvaraṃ nāma jātaṃ, evaṃ puggalikampi itarehīti attho. Evaṃ santepi kassaci siyā ‘‘ādissa dinnampi dasāhameva parihāraṃ labhatī’’ti. Tassetaṃ pāṭikaṅkhaṃ. Paṭhamakathine ‘‘niṭṭhitacīvarasmiṃ bhikkhunā ubbhatasmiṃ kathine’’ti idañhi niratthakanti. Anubbhatasmimpi hi kathine dasāhaparamameva dhāretabbanti viññātattā anādissa dinnameva sandhāyetaṃ vuttaṃ siyāti ce? Evaṃ santepi anādissa dinnampi anatthatakathinānaṃ aparakattikāya dasāhameva parihāraṃ labhati ‘‘niṭṭhitacīvarasmiṃ bhikkhunā ubbhatasmiṃ kathine’’ti vuttattā. Āmantāti ce? ‘‘Anatthate kathine ekādasamāse uppanna’’nti vacanena virujjhati, tasmā yathāvuttanayenevettha sanniṭṭhānaṃ gantabbaṃ.

在「已完成衣……乃至……或衣期待断」等中,三衣中某一已作,余者存在,保护。在衣障碍断时,或在咖提那已举时,或在冬季时,若生起非时衣,应速作。有满足时,期待不保护;无时,若无期待,不保护。因「在未张咖提那时十一月中生起」之语,后咖提卡月,在已张或未张时,即是时节。冬季可能是时节在已张时,可能是非时节在未张时。从那以后,一向是非时节。「指定而给」,此处虽未得,为义理提取而说,如比库尼第二尼萨耆亚中余非时衣。在那里,对比库尼僧团「已到达者应分配」,如是指定而给,受持「非时衣为时衣」而分配者,尼萨耆亚。如是,在那里,如「非时衣者,在未张咖提那时十一月中生起,在已张咖提那时七月中生起」,此为义理提取而说,此亦如是相应。若如是,「给予一人『此是你的,我给』」,此为何义而说?因为那不应分配。答:为不应分配之共性而说。如给予僧团指定而给,因已张咖提那之比库们不应分配性,成为非时衣,如是个人的也被其他人,此为义。如是存在时,对某人可能「指定而给也仅得十日保持」。对他此应期待。在第一咖提那「已完成衣之比库在已举咖提那时」,此为无义。因为即使在未举咖提那时,已知最多应持十日,仅关于未指定而给而说此。若如是,未指定而给也,对未张咖提那者,在后咖提卡月仅得十日保持,因说「已完成衣之比库在已举咖提那时」。是吗?与「在未张咖提那时十一月中生起」之语相违,因此应以如所说方式在此达到结论。

Anugaṇṭhipade vuttaṃ ‘‘paṭhamasikkhāpade sabbacīvarānaṃ yāvadatthacīvaravasena kathinamāsabbhantare dasāhātikkamepi anāpatti parihārassa dinnattā. Yathā kathinamāsabbhantare ādissa dinnamakālacīvaraṃ kālacīvaraparihārameva labhati, tathā itaramāsepi labhatīti veditabbaṃ. Tasmā evaṃ ‘niṭṭhitacīvarasmiṃ bhikkhunā ubbhatasmiṃ kathine bhikkhuno paneva cīvaraṃ uppajjeyyā’tiādinā sikkhāpade siddhepi anatthatakathinānaṃ pacchimakattikamāsaṃ anujānantena ‘akālacīvaraṃ uppajjeyyā’ti vuttaṃ. Evañhi avutte akālacīvaraṃ nāma ‘anatthate kathine ekādasamāse uppanna’nti na sakkā vattuṃ. Evañhi vacanato anatthatakathinānaṃ atthatakathinānaṃ viya sabbacīvarānaṃ pacchimakattikamāse dasāhātikkame nissaggiyaṃ na hotī’’tiādi.

在随顺句中说「在第一学处,一切衣以随所需衣方式,在咖提那月内即使超过十日也无犯,因给予保持。如在咖提那月内指定而给之非时衣仅得时衣保持,如是在其他月也应得,应知。因此,如是『已完成衣之比库在已举咖提那时,若比库生起衣』等学处虽已成立,对未张咖提那者允许后咖提卡月,说『若生起非时衣』。如是若未说,非时衣不能说『在未张咖提那时十一月中生起』。如是从语,对未张咖提那者,如已张咖提那者,一切衣在后咖提卡月超过十日不成尼萨耆亚」等。

Bhiyyopi evaṃ vuttaṃ – yaṃ pana mayā ‘‘paṭhamakathine dasāhaparamaṃ atirekacīvaraṃ dhāretabba’’nti anuññātaṃ, tampi kathinamāsato bahi uppannameva, na antoti ayamattho dīpito hoti. Kathaṃ? Atirekacīvarassa dasāhaparihārato uddhaṃ āpajjitabbāpattiṃ ‘‘niṭṭhitacīvarasmiṃ bhikkhunā ubbhatasmiṃ kathine’’ti anupaññattiyā kathinabbhantare vāretvā tato uddhaṃ uppannesu dasāhātikkame āpajjitabbāpattiṃ iminā sikkhāpadena vāretuṃ ‘‘akālacīvaraṃ uppajjeyyā’’tiādi vuttaṃ. Tena ‘‘kālepi ādissa dinnaṃ, etaṃ akālacīvaraṃ nāmā’’ti vacanato kathinubbhārato uddhaṃ dasāhaparihāraṃ na labhatīti dīpitaṃ hoti, tehi saddhiṃ puna kathinubbhārato uddhaṃ pañca divasāni labhatīti pasaṅgopi ‘‘niṭṭhitacīvarasmiṃ bhikkhunā ubbhatasmiṃ kathine bhikkhuno paneva akālacīvaraṃ uppajjeyya…pe… khippameva kāretabba’’nti akālacīvarassa uppattikālaṃ niyametvā vuttattā nivārito hoti, tadubhayena kathinabbhantare uppannacīvaraṃ kathinubbhārato uddhaṃ ekadivasampi parihāraṃ na labhatīti siddhaṃ hoti. Evaṃ apare vadantīti.

更如是说:然而我所允许「在第一咖提那最多应持十日过量衣」,那也仅在咖提那月外生起,不在内,此义显示。如何?过量衣从十日保持以上应犯之罪,以「已完成衣之比库在已举咖提那时」未制,在咖提那内遮止,从那以上生起者超过十日应犯之罪,以此学处遮止,说「若生起非时衣」等。因此,「即使在时指定而给,此名非时衣」之语,从咖提那举以上不得十日保持,显示。与他们一起,再从咖提那举以上得五日之可能性,以「已完成衣之比库在已举咖提那时,若比库生起非时衣……应速作」,确定非时衣生起时而说,被遮止,以彼二者,咖提那内生起之衣从咖提那举以上连一日保持也不得,成立。如是其他人说。

Punapi vuttaṃ – ācariyā pana evaṃ vadeyyuṃ ‘‘niṭṭhitacīvarasmiṃ bhikkhunā ubbhatasmiṃ kathine bhikkhuno paneva akālacīvaraṃ uppajjeyyā’’ti ettha ‘‘niṭṭhitacīvarasmiṃ bhikkhunā ubbhatasmiṃ kathine’’ti vadanto evaṃ viññāpeti ‘‘etthantare tiṇṇannampi akālacīvarānaṃ uppatti abhāva’’nti. Kasmā pana padabhājane vitthāritānīti? Vuccate – idaṃ sikkhāpadaṃ adhiṭṭhānaṃ sandhāya vuttaṃ, kintu paṭhame dasāhaṃ anujānitvā tasmiṃ appahonte sace paccāsā atthi, tameva vaḍḍhetvā māsaṃ anujānanto imampi atthavisesaṃ dīpeti akālacīvaraṃ nāma sammukhībhūtena bhājetabbantipi dīpeti. Taṃ pana ‘‘ākaṅkhamānena bhikkhunā paṭiggahetabba’’nti iminā sikkhāpadena vaḍḍhetvā vuttanti, tasmā tīṇipi padabhājane vitthāritānīti.

又说:然而诸老师如是说「已完成衣之比库在已举咖提那时,若比库生起非时衣」,此中说「已完成衣之比库在已举咖提那时」,如是令知「在此期间三种非时衣之生起不存在」。然而为何在句分中详说?答曰:此学处关于受持而说,但在第一允许十日,在那不足时,若有期待,增长那而允许月,也显示此义差别,也显示非时衣应以现前而分配。然而那以「欲求之比库应受取」此学处增长而说,因此三者在句分中详说。

‘‘Khippameva kāretabbanti dasāhā kāretabba’’nti idaṃ pana pahonakabhāve purimasikkhāpadalakkhaṇenāti dīpetuṃ vuttaṃ, tasmā ‘‘evaṃ sīghanti vā lahunti vā’’tiādinā avatvā ‘‘dasāhā’’ti vuttaṃ. Atthatakathinassa evaṃ hotu, anatthate pana kathine kathanti vutte anatthatassa paṭikkhepataṃ dassetīti vutto apassanto vighātaṃ āpajjatīti. Ekatiṃse aruṇuggamane nissaggiyanti mahantenapi paccāsācīvarena saha ghaṭitampi tabbhāvaṃ anupatitvā nissaggiyaṃ hoti sati pacchimappamāṇasambhave, asati na hoti, puna ghaṭite hoti, aññena ghaṭite na hoti. Chinnaṃ aññavatthu hoti. Pubbaparicchedaṃ atikkantaṃ ghaṭitaṃ puna aññaparicchedaṃ labhatīti eke, upaparikkhitvā gahetabbaṃ. Aññatarasmiṃ gaṇṭhipade pana ‘‘saṅghassa vā idaṃ akālacīvaranti uddissa dinna’nti ettha saṅghassa dinne āpatti nāma natthi, ‘sotassa raho’tiādīsu viya paduddhārena vuttaṃ, tassa lābhaṃ sandhāyāti ce? Saṅghato vā uppajjeyyāti anena siddhattā adhikamevā’’ti ca ‘‘saṅgho cīvarāni labhissati gaṇo vā’tiādināpi pāṭho atthī’’ti ca vuttaṃ. Gaṇṭhipade kosallatthaṃ pana mayā sabbaṃ likhitaṃ, suṭṭhu vicāretvā kathetabbaṃ.

『应迅速令作，谓应于十日内令作』——此语系为说明在足量情况下，依前一学处之相而说，故并非说『如此迅速或快捷』等，而是说『十日』。『若咖提那衣已铺展，则如此；若咖提那衣未铺展，则如何』——此语所示，乃为了表明在未铺展之情况下之禁止相，谓见不到者陷入困境。『于第三十一日黎明升起时，须萨耆亚』——即便是与大型雨季补布合并者，若合并后仍具有後量之可能，未依随其性质，亦须萨耆亚；若無後量之可能，则不须；再次合并则须；由他人合并则不须。截断者成为另一物。超过前限而合并者，再获另一限量——有人如此说，应审慎考察。然于某一附注中云：『「此为僧团之非时衣，专为此目的而施」——此处，施与僧团者，并无犯罪之说，如「河流之秘密」等语系以拆词方式而说，乃就其获得而言？因「或从僧团生起」之语已成立，故更多者亦然』——又云：『另有「僧团或众人将获得衣物」等读法』。关于附注，为提升理解能力，我已全数记录，应善加考察后方再讲说。』

Tatiyakathinasikkhāpadavaṇṇanā niṭṭhitā. · 第三咖提那衣学处注释终。

4. Purāṇacīvarasikkhāpadavaṇṇanā四、旧衣学处注释

§503-505

503-505.Bhattavissagganti bhattakiccādhiṭṭhānaṃ. Bhattakiccādhiṭṭhānavibhāganti porāṇā. Tattha nāma tvanti tattha tayā katakamme evaṃ akattabbe sati dhovāpissasi nāma. Atha vā so nāma tvanti attho. Ubhatosaṅghe upasampannāti bhikkhūnaṃ santike upasampadāya paṭikkhittattā tadanupasaṅgabhayā evaṃ vuttanti veditabbaṃ. ‘‘Purāṇacīvara’’nti ettha purāṇabhāvadīpanatthameva ‘‘sakiṃ nivatthampi sakiṃ pārutampī’’ti vuttaṃ, tasmā ‘‘cīvaraṃ nāma channaṃ cīvarānaṃ aññataraṃ cīvaraṃ vikappanupagaṃ pacchima’’nti vacanassa okāso na jātoti eke. Yasmā vikappanupagapacchimaṃ idha nādhippetaṃ, nivāsanapārupanupagamevādhippetaṃ, teneva nisīdanapaccattharaṇe dukkaṭaṃ vuttaṃ, tasmā na vuttanti eke. Jātippamāṇāvacanato yaṃ kiñci purāṇavatthaṃ dhovāpentassa nissaggiyameva, teneva ‘‘anāpatti cīvaraṃ ṭhapetvā aññaṃ parikkhāraṃ dhovāpetī’’ti vuttaṃ. Thavikampi hi asucimakkhitaṃ paribhuttaṃ dhovāpeti, nissaggiyameva oḷārikattā, appatirūpattā ca. Teneva kaṅkhāvitaraṇiyaṃ imasmiṃ ṭhāne cīvaraparicchedo na vuttoti eke, vicāretvā yuttataraṃ gahetabbaṃ. ‘‘Rajitvā kappaṃ katvāti kappiyaṃ katameva nivāsetuṃ, pārupituṃ vā vaṭṭati, netara’’nti vuttaṃ. Iminā ca majjhimattheravādo upatthambhito hoti, nopatthambhito. Rajitvātiādi pana vinayavidhidassanatthaṃ vuttanti mama takko. Yathā aññātikāya aññātikasaññīvāre tīṇi catukkāni, evaṃ vematikañātikavāresu cāti nava catukkāni honti. Etthāha – ekavāraṃ dhovitvā dhovanesu dhuraṃ nikkhipitvā puna ‘‘duddhota’’nti maññamānā dhovati, anāpattiyā bhavitabbaṃ, dutiyavāraṃ avuttā dhovati nāma hotīti? Vuccate – sace bhikkhu ‘‘alaṃ ettāvatā dhotenā’’ti paṭikkhipati, puna dhovantī avuttā dhovati nāmāti yujjati. No ce, vuttāva hotīti veditabbaṃ. Bhikkhussa liṅgaparivattane ekatoupasampannāya vasena āpatti sākiyānīnaṃ viya.

503-505.『食事布施』者，即关于饮食事务的决意行为。『饮食事务决意之分别』者，此乃古德之说法。在此，『竟然是你』之意，即：当你在那里所作之事既已不应如此，你竟然还要（令人）洗涤。或者，『那竟然是你』，即此义。『两部僧团具足戒者』——应知此乃因在比库们面前受具足戒被遮止，恐与之交往，故如此说。关于『旧衣』，此处为显示其为旧之意义，故说『曾穿着者、曾披着者』，因此有些人说：『衣者，六种衣中任何一件适合分别净之最终衣』这一表述，于此无从适用。有些人说：适合分别净之最终衣于此非所意指，所意指者仅为适合穿着披着之衣，正因如此，坐具、铺垫才被说为恶作，故不如此说。依据种类标准之表述，凡令人洗涤任何旧衣者，皆为尼萨耆亚，正因如此，才说『无犯——除衣以外，令洗涤其余资具』。即便是内袋，若沾染不净而已使用，令人洗涤，亦为尼萨耆亚，因其粗重，且不适宜。正因如此，有些人说在《疑惑度脱》此处不谈衣的界定，应加思择，取其较合理者。所说『染色后作净』，即：作净后方可穿着或披着，其余则不可。由此，中派长老之说得到支持，抑或不得支持。至于『染色后』等语，依我之推断，乃为显示律制规定而说。如同对非亲戚女而误认为亲戚之情形有三组四段，同样，在疑亲戚与亲戚各情形中，亦共有九组四段。于此有问：某人洗涤一次后，将洗涤之责置于一旁，再度认为『尚未洗净』而再洗，应为无犯；但说第二次是未经命令而洗，是否妥当？答曰：若比库表示『如此洗涤，已经足够』而加以遮止，其后再度洗涤，则说为未经命令而洗，此说方为合理。若非如此，则应了知仍属受命而洗。关于比库变更性别，依单边受具足戒者而言，有如萨咖亚尼女众之犯罪。

§506

506.Ekenavatthunāti yena kenaci paṭhamena. ‘‘Tiṇṇaṃ catukkānaṃ vasenā’’ti pāṭho. Bhikkhūnaṃ santike aṭṭhavācikāya upasampannāya pākaṭattā taṃ avatvā sākiyāniyova vuttā apākaṭattā.

506.『以某一所缘』，即以最先的任何一个所缘。另有读本作『依三组四段』。由于在比库们面前以八次白文受具足戒者身份明显，故不提及彼女而只提及萨咖亚尼女众，因其身份不明显。

Purāṇacīvarasikkhāpadavaṇṇanā niṭṭhitā. · 旧衣学处注释终。

5. Cīvarapaṭiggahaṇasikkhāpadavaṇṇanā五、受衣学处注释

§508-510

508-510.Apaññatte sikkhāpadeti ettha ‘‘gaṇamhā ohīyanasikkhāpade’’ti likhitaṃ. Araññavāsīnisedhanasikkhāpade apaññatteti eke, ‘‘taṃ na sundara’’nti vadanti. Vihatthatāyāti āyāsena.

508-510.『未制戒学处』——此处有所载录：『关于从众中退出之学处』。有些人说是『关于禁止住阿兰若的学处未制』，并表示『此说不妥』。『因困难』，即因劳苦疲累。

§512

512.Upacāroti dvādasahattho. Mahāpaccariyaṃ, kurundiyañca vuttanti ettha rattibhāge dhammakathikassa bhikkhuno bahūsu cīvaresu mahājanena pasādadānavasena paṭikkhittesu punadivase ‘‘upāsakānaṃ pasādadānāni etānī’’ti suddhacittena gaṇhantassa doso natthi, ‘‘bhikkhunīhipi dinnāni idha santī’’ti ñatvā gaṇhato doso. Taṃ acittakabhāvenāti bhikkhunīhi dinnabhāvaṃ ñatvā bahūsu tassā cīvarassa ajānanenāti attho. Paṃsukūlaṃ adhiṭṭhahitvāti ‘‘bhikkhunīhi nu kho dinnaṃ siyā’’ti avikappetvā ‘‘paṃsukūlaṃ gaṇhāmī’’ti gaṇhantassa vaṭṭati. Kurundiādīsu vuttopi attho ayameva, ekaṃ, ‘‘acittakabhāvenā’’ti vacanena ‘‘yathā tathā gaṇhituṃ vaṭṭatī’’ti uppathova paṭisedhitoti apare. Evaṃ dhammasiritthero na vadati, ujukameva vadatīti papañcitaṃ. Tasseva visayo, tassāyaṃ adhippāyo – yathā ‘‘paṃsukūlaṃ gaṇhissatīti ṭhapitaṃ kāmaṃ bhikkhunisantakampi avikappetvā paṃsukūlaṃ adhiṭṭhahitvā gahetuṃ vaṭṭatī’’ti vuttaṃ, tathā dhammakathikassa bhikkhuniyā dinnampi apaññāyamānaṃ vaṭṭatīti, tasmā taṃ vuttaṃ mahāpaccariyaṃ, kurundiyañca acittakabhāvena na sametīti. Paṭikkhepo pana vikappaggahaṇe eva ruhati. Aññathā pubbāparaṃ virujjhatīti. Taṃ na yuttaṃ paṃsukūlena asamānattā. Paṃsukūlabhāvena saṅkārakūṭādīsu ṭhapitaṃ bhikkhunīhi, na taṃ tassā santakaṃ hutvā ṭhitaṃ hoti. Assāmikañhi paṃsukūlaṃ sabbasādhāraṇañca, aññopi gahetuṃ labhati. Idaṃ pubbeva ‘‘bhikkhunīnaṃ cīvara’’nti jānitvāpi paṃsukūliko gahetuṃ labhati tadā tassā asantakattā. ‘‘Paṃsukūlaṃ adhiṭṭhahitvā’’ti sallekhakkamanidassanatthaṃ vuttaṃ. Maṃsaṃ dadantena tathāgatena sallekhato kappiyampi bhuttaṃ nissaggiyaṃ cīvaramāha yo maṃsaṃ kathanti sayamādiseyyāti.

512.『近行』为十二肘。关于『在《大论》与《古伦迪》中均有记载』——在夜间，当众多衣物因大众出于净信而欲布施给说法比库，受到遮止，翌日以清净之心认为『这些是近事男净信的布施』而取之者，无罪；若知道『其中亦有比库尼所施之物』而取之者，则有罪。所谓『因无意之故』，即知晓为比库尼所施，然在众多衣中不知其是哪一件之义。关于『决意为尘堆衣后』——不加分辨『或许是比库尼所施？』，而以『我取尘堆衣』之心取之，是允许的。《古伦迪》等所说之义也正是此义，然而有些人依据『因无意之故』这一表述，反驳说『随意取之皆可，此乃邪路』。法喜长老并非如此说，而是直截了当地说，已展开论述。此乃其论域，其意趣在于：如同所说『欲取尘堆衣而置放者，即便是比库尼之物，不加分辨，决意为尘堆衣后取之，亦可』，同理，说法比库尼所施而不可辨认者，亦可取。因此，《大论》与《古伦迪》所说以无意之故，与此不相符。而遮止仅适用于分别取之的情形。否则，前后相违。彼说不合理，因与尘堆衣不同类。以尘堆衣形式被放置于粪堆等处者，由比库尼所放，该物并非以她的所有物状态存在。盖尘堆衣为无主物，属一切共用，他人亦可取之。此物虽事先知晓为『比库尼之衣』，尘堆衣行者亦可取之，因彼时已非她之所有。所说『决意为尘堆衣』，乃为显示撸减之修习道。如来在给予肉食时，说出于撸减之道，合法之物虽已食用，却以尼萨耆亚衣说之，彼说自劝人勿肉食。

Acittakattā kathaṃ paṃsukūlaṃ vaṭṭatīti ce? Tāya tassa adinnattā, bhikkhunāpi tato bhikkhunito aggahitattā ca. Assāmikampi hi paṃsukūlaṃ aññissā hatthato gaṇhāti, na vaṭṭati ‘‘aññātikāya bhikkhuniyā cīvaraṃ paṭiggaṇheyyā’’ti vuttalakkhaṇasambhavato. Aññātikāya santakaṃ ñātikāya hatthato gaṇhāti, vaṭṭatīti eke. Yathā sikkhamānasāmaṇerādīnaṃ hatthato paṭiggaṇhantassa anāpatti, tathā kaṅkhāvitaraṇiyañca ‘‘aññātikāya hatthato gahaṇa’’nti (kaṅakhā. aṭṭha. cīvarappaṭiggahaṇasikkhāpadavaṇṇanā) aṅgaṃ vuttaṃ. Tathā ñātikāya santakaṃ sikkhamānāya, sāmaṇeriyā, upāsakassa, upāsikāya, bhikkhussa, sāmaṇerassa santakaṃ aññātikāya bhikkhuniyā hatthato gaṇhantassa ca anāpatti evaṃ yathāvuttalakkhaṇāsambhavatoti eke, teneva ‘‘ekatoupasampannāya cīvaraṃ paṭiggaṇhātī’ti avatvā ‘hatthato paṭiggaṇhāti aññatra pārivattakā, āpatti dukkaṭassā’ti (pārā. 513) vuttaṃ, tasmā aññātikāya santakampi ekatoupasampannāya hatthato paṭiggaṇhantassa dukkaṭa’’nti vadanti, ubhopete na sārato daṭṭhabbā, kāraṇaṃ pariyesitabbaṃ.

若问：因无意之故，尘堆衣何以可取？答：因她未施与彼，比库也未从该比库尼处取得之故。即便是无主的尘堆衣，若从他人手中取得，亦不可，因有『不应从非亲戚比库尼处接受衣』之所说特征之故。有些人说：从非亲戚处取得属于亲戚之物，由亲戚之手取得，则可；如同从在学尼、沙玛内莉等手中接受者无犯，同理，《疑惑度脱》中也将『从非亲戚手中取得』作为一个条件而提及。同样，从近事男、近事女、比库、沙玛内拉所有之物，由属于亲戚的在学尼、沙玛内莉之手取得，以及从非亲戚比库尼手中取得属于非亲戚之物者，亦无犯，因不具备上述所说特征之故——有些人如此说。正因如此，不说『从单边受具足戒者处接受衣』，而是说『从手中接受，除互换者外，犯恶作』，故他们说：即便是非亲戚之物，从单边受具足戒者手中接受，亦犯恶作。然而，这两种观点均不应视为坚实，应寻求其理据。

§514

514.Ko pana vādo pattatthavikādīsūti anadhiṭṭhātabbesu bahūsu paṭalesu. Tenevāha mātikāṭṭhakathāyaṃ ‘‘pattatthavikādimhi anadhiṭṭhātabbaparikkhāre’’ti. Adhiṭṭhānupagesu vā tesaṃ parikkhārattā bhisichaviyā viya anāpatti. Kiṃ paṭaparissāvanaṃ parikkhāraṃ na hotīti? Hoti, kintu taṃ kira nivāsanādicīvarasaṇṭhānattā na vaṭṭati. Tasmā idha nivāsanādicīvarasādhanaṃ vikappanupagapacchimaṃ cīvaraṃ nāma. Anantarātīte nivāsanapārupanupagamevāti sanniṭṭhānaṃ. Evaṃ sante kaṅkhāvitaraṇiyaṃ (kaṅkhā. aṭṭha. cīvarappaṭiggahaṇasikkhāpadavaṇṇanā) kappanupagapacchimatā, pārivattakābhāvo, aññātikāya hatthato gahaṇanti tīṇeva aṅgāni avatvā aparikkhāratāti catutthamaṅgaṃ vattabbanti ce? Na vattabbaṃ, imasmiṃ sikkhāpade pattatthavikādiparikkhārassa acīvarasaṅkhyattā. Paṭhamakathinādīsu vikappanupagatā pamāṇaṃ, idha kāyaparibhogupagatāti. ‘‘Aññaṃ parikkhāra’’nti uddharitvā ‘‘pattatthavikādiṃ yaṃkiñcī’’ti vuttattā vikappanupagampi pattatthavikādiṃ gaṇhituṃ vaṭṭati, ‘‘paṭaparissāvanampī’’ti vuttaṭṭhāne ca ‘‘cīvaraṃ nāma vikappanupagapacchima’’nti vacanato paṭaparissāvanaṃ cīvarameva, na parikkhāraṃ. ‘‘Ko pana vādoti nigamanavacanampi sādhaka’’nti keci vadanti, paṇṇattiṃ ajānanato acittakaṃ, na vatthuṃ, ‘‘aññātikāya bhikkhuniyā santakabhāvājānanato, cīvarabhāvājānanato ca acittaka’’nti anugaṇṭhipade vuttaṃ.

514.『何况钵袋等』，即在众多不应决意的资具分类中。正因如此，《摩德嘎注释》说：『在钵袋等不应决意之资具中』。或者，在属于应决意物之资具中，由于是其资具，如蔺草皮等，则无犯。何况滤水布乃是资具，难道不是吗？是的，但据说因其形状与下衣等衣相似，故不可。因此，此处所谓衣，即适合分别净之最终用于穿着披着目的的衣。前文最近所说，结论为仅适合穿着披着者。若如此，《疑惑度脱》中说适合净法之最终性、非互换性、从非亲戚手中取得，仅提三个条件，而不说非资具性作为第四条件，这是为何？答：不必说，因在本学处中，钵袋等资具不被归入衣之数。在第一咖提那等中，适合分别净是标准；此处，则以适合身体受用为标准。因从『其余资具』中提取，并说『钵袋等任何物』，故适合分别净之物亦可归入钵袋等而取，而在说『亦包括滤水布』处，由于有『衣者，即适合分别净之最终物』之表述，滤水布即是衣，而非资具。有些人说：『何况』这一结语之词，亦可作为证据。因不知规制，故无意，非关所缘；『因不知是比库尼之所有，以及不知是衣』，此无意之故在串解文中有所说明。

Cīvarapaṭiggahaṇasikkhāpadavaṇṇanā niṭṭhitā. · 受衣学处注释终。

6. Aññātakaviññattisikkhāpadavaṇṇanā六、向非亲里请求学处注释

§515

515.Parikkhārānanti upayogatthe sāmivacanaṃ. Ekasāṭakanti bhāvanapuṃsakaṃ, ‘‘aññātako moghapurisā’’ti vacanena pavāritopi adātukāmo aññātako appavāritaṭṭhāne tiṭṭhatīti dīpitaṃ hoti. Aññathā ‘‘anāpatti pavāritāna’’nti iminā virujjhati.

『诸资具』者，此为目的格用作属格。『单衣』者，此为表性中性词。以『非亲属的愚人』之语，说明了即便受到邀请，若不愿给予，则该非亲属者仍处于未受邀请的地位。否则，便与『已受邀请者无犯』相矛盾。

§517

517.Neva tāva viññāpetabbaṃ, na bhañjitabbanti anacchinnānaṃ cīvarānaṃ attano santakānaṃ atthitāya, tattha paccāsāsabbhāvato ca. Paccāsā kittakaṃ kālaṃ rakkhatīti? Yāva gāmantarā, yāva addhayojanāti eke. Yāva dassanasavanūpacārāti eke. Yāva aññe na passantīti eke. Yāva paccāsā chijjatīti eke. Yāva sākhāpalāsapariyesanabhañjanasajjanakālaparicchedāti eke. Idaṃ sabbaṃ yathāsambhavaṃ yujjati. Kathaṃ paññāyatīti ce? ‘‘Sace pana etesaṃ vuttappakārānaṃ gihivatthādīnaṃ bhisichavipariyantānaṃ kiñci na labbhati, tena tiṇena vā paṇṇena vā paṭicchādetvā āgantabba’’nti aṭṭhakathāvacanato.

『尚不应索求，亦不应折取』——此因未被截取的袈裟仍属自己所有，且对此尚存期望之故。此期望能守护多久？有人说：直至到了另一个村庄；有人说：直至半由旬之内；有人说：直至见闻所及之处；有人说：直至他人看不见为止；有人说：直至期望断绝；有人说：直至寻找、折取枝叶、着装所需时限届满。以上诸说，各随情形皆可成立。如何得知？由注疏之语：『若前述种种——在家人的衣物等，乃至草席边缘之类——均无从获得，则应以草或叶遮蔽后再前来。』

Na tāva therānaṃ dātabbānīti na tāva attano ruciyā dātabbāni, yadā therā ‘‘dethāvuso’’ti vadanti, tadā dātabbāni. ‘‘Evaṃ sati daharāpi acchinnacīvaraṭṭhāne tiṭṭhanti, sākhāpalāsaṃ bhañjituṃ vaṭṭati, na aññathā. ‘Yehi kehici vā acchinnaṃ hotī’ti hi vutta’’nti vuttaṃ. Ācariyo pana evaṃ vadati ‘‘attano ruciyāpi dātuṃ labhantī’’ti. Tathā hi aṭṭhakathāyaṃ ‘‘paribhogajiṇṇaṃ vā’ti ettha ca ‘acchinnacīvarānaṃ ācariyupajjhāyādīnaṃ attanā tiṇapaṇṇehi paṭicchādetvā dinnacīvarampi saṅgahaṃ gacchatī’ti vattuṃ yujjatī’’ti vuttaṃ. Athāpi siyā ācariyādīhi ‘‘āharāvuso’’ti vutteyeva, nāvutteti, na, ‘‘kehici vā acchinna’’nti ettha vuttalesato dutiyalesassa avisesabhāvappasaṅgatoti. Atha kimatthaṃ ‘‘na tāva therānaṃ dātabbānī’’ti vuttanti ce? Yāva therānaṃ atthāya sākhāpalāsāni bhañjati, tāva na dātabbāni, tato tāni theruddissakāni sākhāpalāsāni sayaṃ paridahitvā vināpi therāṇattiyā attano ruciyā dātabbāni, bhūtagāmapātabyatāya pācittiyaṃ na hoti satthunāpi anuññātattā. ‘‘Tiṇena vā paṇṇena vā’’ti hi vuttaṃ, taṃ kappiyameva sandhāya vuttanti ce? Na, ‘‘tadalābhe na tveva…pe… dukkaṭassā’’ti vacanavirodhato. Etthāha – dukkaṭabhayā pācittiyavatthu ce atikkamitabbaṃ, tadalābhe thullaccayavatthu saṅghikaṃ, tadalābhe pārājikavatthupi atikkamitabbaṃ siyāti? Na, pārājikassa lokavajjattā. Apica na sabbaṃ bhūtagāmaṃ pācittiyavatthumeva, tato dukkaṭādivatthupi atthi, anāpattivatthupi kālodisakaṃ, tasmā idaṃ tadā anāpattivatthukanti veditabbaṃ. Kittāvatā bhikkhu acchinnacīvaro naṭṭhacīvaro hotīti? Ettāvatā naggo hotīti eke. Vikappanupagapacchimabhāvena, vikappanupagapacchimamādiṃ katvā viññāpentassa āpattīti eke. Nivāsanapārupanupagābhāvenāti eke. Ticīvarābhāvenāti eke. Santaruttaraparamābhāvenāti eke. Ayaṃ ekevādo yutto ‘‘santaruttaraparamaṃ tato cīvaraṃ sāditabba’’nti hi vacanato, tasmā santaruttare sati vikappanupagapacchimaṃ viññāpentassa paṭilābhena nissaggiyaṃ. Yadi evaṃ ‘‘viññāpetvā paṭilabheyya nissaggiya’’nti sikkhāpadena bhavitabbanti ce? Tanna, tadatthasiddhito nānatthattā dhātūnaṃ. Kiṃ vuttaṃ hoti? Yathā hi ‘‘tikkhattuṃ methunaṃ dhammaṃ abhiviññāpesī’’ti (pārā. 36) vutte pavattesīti attho, tathā idhāpi ‘‘cīvaraṃ viññāpeyyā’’ti viññattiyā pavatteyya uppādeyyāti attho.

『尚不应给予诸长老』，意即尚不应依自己的意愿给予；待诸长老说『请给吧，师兄』，方可给予。『如此，则年轻比库亦处于袈裟未被截取之位，方可折取枝叶，否则不可。经文说：「无论被何人截取」』如是说。然而，老师则如此说：『亦可依自己的意愿给予。』因此，注疏中说：『此处「因受用而破旧」等语，亦可解说为：对于袈裟未被截取的老师、亲教师等，以草叶自行遮蔽后所给予的袈裟，亦归入摄受之中。』或有疑问：只有在老师等说『请取来吧，师兄』时方可，若未说则不可——此说不然。因为在『无论被何人截取』处所说之第一义与第二义之间，有不加区别地并举之过。那么，为何说『尚不应给予诸长老』？意为：只要是为长老之用而折取枝叶，则尚不应给予；此后，将那些为长老而折取的枝叶自行穿戴，即便无长老之命，亦可依自己的意愿给予，因为对植物的损害而犯巴吉帝亚，乃是因导师亦开许之故，不构成犯戒。『以草或叶』之语，若说是指净法者——不然，因为与『若无所得，则……乃至恶作』之语相违。此处有人问：若为避免恶作而可逾越巴吉帝亚之事，那么，若无所得，则土喇吒亚之事乃僧团共有，若仍无所得，巴拉基咖之事亦可逾越？不然，因为巴拉基咖属于世间所诃责之事。况且，并非一切损害植物之事皆属巴吉帝亚范畴，其下尚有恶作等范畴，亦有依时依处而无犯之情形，故应知此即彼时属无犯范畴之事。一个比库袈裟未被截取，于何时算作失去袈裟？有人说：至此裸体。有人说：以进入转让之最后阶段，以进入转让最后阶段为首而索求者构成犯戒。有人说：以无法穿着围裹之状态。有人说：以三衣皆无之状态。有人说：以无内衣、外衣及上衣之状态。唯此最后一说为正确，因为有经文说：『以内衣、外衣为上限，自此以上的衣当受用。』故有内衣与外衣时，为进入转让之最后阶段而索求，待得到后则成尼萨耆亚。若如此，则应由『索求后得到即成尼萨耆亚』之学处来说明——不然，因为该义已由此成立，而语根各有不同之义。此意何在？犹如说『三度劝行淫法』，意为使之发生；同样，此处『应索求衣』，意为使索求之缘生起，令其产生。

Tena nivatthoti taṃnivattho. Aññassa alābhena tameva paribhuñjato jirati, na lesena. Attanāti sayameva vattuṃ yujjati, tasmā ayuttaparibhogena aparibhuñjitvā yuttaparibhogavasena paribhuñjato jiṇṇaṃ paribhogajiṇṇaṃ nāma. Tassa sabhāgānaṃ acchinnakāle dānampi yuttaparibhoge eva saṅgahaṃ gacchatīti adhippāyo. ‘‘Ime kira dve lesā aṭṭhakathāyo, vācentānaṃ ācariyānaṃ matanti dhammasiritthero āhā’’ti vuttaṃ.

『以此穿着』，意为穿着彼物。因他物无从获得而受用此物至破旧，并非以任何方式。『自己』，意为适宜自己亲口所说，故未以不适当的受用方式受用，而以适当受用方式受用至破旧者，名为『因受用而破旧』。其意为：对于类同之物在未被截取之时所作的布施，亦归入适当受用之中。据说：『此两种解说乃注疏诸老师之意，法喜长老如是说。』

§521

521.Nisīdituṃ vā nipajjituṃ vā na labhatīti yathāsukhaṃ na labhatīti adhippāyo. ‘‘Aññassatthāyā’’ti etthāpi ‘‘ñātakānaṃ pavāritāna’’nti anuvattati eva. Atthāya kassa? Tasseva aññassa. Yathā aññātake tikapācittiyaṃ, tathā appavāritepīti dassanatthaṃ ‘‘ñātakānaṃ pavāritāna’’nti vuttaṃ. Aññathā ‘‘ñātake ñātakasaññī’’ti iminā siddhattā na niccaṃ sesaṃ āpajjati. Apicettha aññātakaggahaṇena appavāritaggahaṇaṃ hoti , appavāritaggahaṇena aññātakaggahaṇaṃ, aññātakā hi appavāritā honti. Tathā ñātakaggahaṇena pavāritaggahaṇaṃ hoti, katthaci na hoti. Na pavāritaggahaṇena ñātakaggahaṇaṃ hotīti imassa atthavisesassa dassanatthaṃ ‘‘ñātakānaṃ pavāritāna’’nti vuttaṃ. Tathā hi aññātikāya bhikkhuniyā appavāritāya ca cīvaraṃ aññatra pārivattakā paṭiggaṇhantassa āpatti. Ñātikāya pana pavāritāya ca vissāsaṃ gaṇhāti, anāpatti. Tathā purāṇacīvaraṃ ñātikāya anāpatti, pavāritāya pana tikapācittiyameva. Ñātakānañca ekaccānaṃ purāṇacīvaraṃ nāma dātuṃ vaṭṭati, na pavāritānaṃ. Tikacchedo ca mātikāpadeneva hoti, na aññena. Tatthāpi ekeneva, na dutiyādīhīti ayaṃ vinaye dhammatā veditabbā.

『不得坐或卧』，意为不得随意自在，此为其义。此处『为他人之用』，亦应承续『亲属或受邀请者』之语。为谁之利益？即为那另一人。为示与对非亲属者同犯三次巴吉帝亚，对未受邀请者亦然，故说『亲属或受邀请者』。否则，由『对亲属作亲属想』已可成立，便不必然对其余诸人构成犯戒。此外，此处以非亲属之语摄非受邀请之语，以非受邀请之语摄非亲属之语，因为非亲属者即是未受邀请者。同样，以亲属之语摄受邀请之语，但在某些情形下则不然。受邀请之语却不摄亲属之语——为示此义之差别，故说『亲属或受邀请者』。如此，对于非亲属的比库尼且未受邀请者，除交换外，接受其衣则犯戒。然而对亲属且受邀请者，以信任取之，则无犯。同样，旧衣给予亲属者无犯，给予受邀请者则犯三次巴吉帝亚。亲属中某些人的旧衣可以给予，受邀请者则不可。三次之截断，唯以摩夷卡之语为准，不以其他；其中亦唯以一次，非第二次以后——此应知为律中之法则。

Aññātakaviññattisikkhāpadavaṇṇanā niṭṭhitā. · 向非亲里请求学处注释终。

7. Tatuttarisikkhāpadavaṇṇanā七、超过此限学处注释

§522-4

522-4.Paggāhikasālaṃvāti dussapasāraṃ vā. Hatthena paggahetvā ṭhatvā sālāyaṃ pasāretabbadussaṃ pasārentīti codanā. Ticīvarikenevāti vinayaticīvarikena. So hi adhiṭṭhahitvā ṭhapitaparikkhāracoḷādīsu santesupi ticīvare acchinne santaruttaraparamaṃ viññāpetvā gahetuṃ labhati. Aññathāpīti ‘‘pamāṇikaṃ ticīvaraṃ parikkhāracoḷavasena adhiṭṭhahitvā paribhuñjato tasmiṃ naṭṭhe bahūnipi gahetuṃ labhati, na santaruttaraparama’’nti ca, tasmā taṃ vibhāganti ‘‘ticīvarikassa taṃ vibhāganti attho, na parikkhāracoḷikassā’’ti ca keci vadanti. Ācariyo pana ‘‘aññenāti aticīvarikena, aññathāti ito vuttaggahaṇaparicchedato aññenā’’ti ettakameva vadati. Aññathāti pana sace tīṇipi naṭṭhāni, santaruttaraparamaṃ gaṇhitabbaṃ, sace dve vā ekaṃ vā naṭṭhaṃ, tena ‘‘aññathāpī’’ti dassanatthaṃ vuttanti eke. Gaṇṭhipadesu vicāraṇā eva natthi, tasmā upaparikkhitvā gahetabbaṃ. Pakatiyā santaruttarena carati, sāsaṅkasikkhāpadavasena vā taṃsammutivasena vā tatiyassa alābhena vā.

「手持堂」者,或为布展堂。以手持立于堂中展布之布,此为指控。「唯三衣者」,谓律制三衣者。彼确实,虽有已决意安置之备用布等存在,于三衣未断时,至多求取内衣外衣而得取。「或异」者,「决意量定三衣以备用布方式受用者,于彼失坏时,多件亦得取,非内衣外衣为限」,以及,因此「彼分别」者,「三衣者之彼分别,非备用布者之」,某些人如是说。然老师唯说「以异者,谓超三衣者;异者,谓异于此所说取之限定」如是而已。然「或异」者,若三者皆失坏,应取内衣外衣为限;若二或一失坏,为示彼故说「或异」,某些人如是。于结文句中实无详察,故应详审而取。本性以内衣外衣而行,或依疑虑学处方式,或依彼许可方式,或以第三衣之不得故。

§526

526.‘‘Pamāṇamevavaṭṭatī’’ti sallekhadassanatthaṃ vuttaṃ. Taṃ micchā gahetvā ñātakādiṭṭhāne taduttari gaṇhantassa āpattīti ce? Taṃ pāḷiyā na sameti, ‘‘anāpatti ñātakānaṃ pavāritāna’’nti hi pāḷi. Ettha ca pavāritā nāma acchinnakālato pubbe eva pavāritā, na acchinnakāle. ‘‘Abhihaṭṭhuṃ pavāreyyā’’ti hi vuttaṃ, tasmā yo acchinnakālassatthāya pavāreti, ubhopi appavāritā evāti veditabbā. Te hi acchinnakāraṇā naṭṭhakāraṇāva denti nāma. Apica yathā piṭṭhisamaye satuppādaṃ katvā ñātakapavāritaṭṭhānato vassikasāṭikaṃ nipphādentassa tena sikkhāpadena nissaggiyaṃ, tathā idhāpi ñātakapavāritaṭṭhānepi acchinnanaṭṭhakāraṇā na vaṭṭati, tasmā ‘‘aṭṭhakathāsu pamāṇameva vaṭṭatī’ti vuttavacanameva pamāṇa’’nti dhammasiritthero āha, taṃ ayuttaṃ, kasmā? Yasmā idaṃ sikkhāpadaṃ taduttari viññāpentassa paññattaṃ, tasmiñca ‘‘aññātako gahapati vā gahapatānī vā’’ti mātikāya pāḷi, vibhaṅge ca ‘‘aññātako nāma mātito vā…pe… asambaddho’’ti pāḷi, anāpattivāre ca ‘‘ñātakānaṃ pavāritāna’’nti pāḷi, tasmā tividhāyapi pāḷiyā na sametīti ayuttameva, tasmā kevalaṃ sallekhameva sandhāya vuttanti apare. Upari kāṇamātāsikkhāpade aṭṭhakathāsu pana ‘‘tesampi pātheyyapaheṇakatthāya paṭiyattato pamāṇameva vaṭṭatī’’ti vuttaṃ, na pana ‘‘pāḷiyā na sametī’’ti vuttaṃ, na tattha ca idha ca nānākaraṇaṃ paññāyati , tasmā therassa laddhi sundarā viya mama khāyati, vīmaṃsitabbaṃ. Yasmā panidaṃ sikkhāpadaṃ aññassatthāya viññāpanavatthusmiṃyeva paññattaṃ, tasmā idha ‘‘aññassatthāyā’’ti na vuttaṃ. ‘‘Sesaṃ uttānatthamevā’’ti pāṭho. ‘‘Aññassatthāyā’’ti nidānavirodhato na vuttaṃ. Tathāpi anantare vuttanayena labbhatīti ācariyo. Evarūpesu gahapatipaṭisaṃyuttasikkhāpadesu kiñcāpi ‘‘gahapati nāma yo koci agāraṃ ajjhāvasatī’’ti vuttaṃ, tathāpi pañca sahadhammike ṭhapetvā avasesā ca sikkhāpaccakkhātako ca titthiyo ca veditabbo.

「唯量许可」者,为示减省而说。若误解彼,于亲属等处取超过彼者有罪耶?彼不合于经文,经文为「亲属已邀请者无罪」故。此中,已邀请者,名为断时之前已邀请,非于断时。「为持来应邀请」故如是说,故于断时之义而邀请者,二者皆为未邀请应知。彼等确实因断之缘故,仅给予失坏之缘故。又如后时作上供养,从亲属邀请处出雨浴衣者,以彼学处为尼萨耆亚,如是此处亦于亲属邀请处,因断失坏之缘故不许可,故「注疏中说唯量许可之语为量」,法施长老如是说,彼不合理,何故?因此学处为求取超过彼者而制,于彼「非亲戚居士或居士妇」为标题经文,于分别中「非亲戚者,名为从母或……乃至……无关系」为经文,于无罪段「亲属已邀请者」为经文,故以三种经文皆不相合,故不合理,故唯为减省而说,其他人如是。于上方盲母学处注疏中则说「彼等亦为送路粮之义而准备故,唯量许可」,然未说「不合于经文」,于彼处与此处不见异作,故长老之得如我所见美好,应详察。然因此学处唯于为他之义求取之事而制,故此处未说「为他之义」。「余者义自明」为读法。「为他之义」因与因缘相违故未说。然如是亦以后说之理而得,老师如是。于如是诸居士相应学处中,虽说「居士者,名为任何住于家者」,然除五同法者,余者及舍学者及外道应知。

Tatuttarisikkhāpadavaṇṇanā niṭṭhitā. · 超过此限学处注释结束。

8. Paṭhamaupakkhaṭasikkhāpadavaṇṇanā八、第一已预备学处注释

§527-8

527-8. Api hoti cittanti attho. Meyyāti pāṭhassa mayhanti attho. Na ime sukarā, ‘‘na imesaṃ sukarā’’ti vā pāṭho. ‘‘Tassa na imesaṃ sukarā acchādetunti attho’’ti likhitaṃ. ‘‘Pubbe appavārito’’ti vacanato tasmiṃ khaṇe pavāritopi appavāritova hotīti.

「亦有心」为义。「我」者,读法之「我」为义。「非此等容易」,或「非此等之容易」为读法。「彼非此等容易遮覆为义」如是书写。从「先前未邀请」之语故,于彼刻邀请者亦为未邀请。

Paṭhamaupakkhaṭasikkhāpadavaṇṇanā niṭṭhitā. · 第一已预备学处注释结束。

9. Dutiyaupakkhaṭasikkhāpadavaṇṇanā九、第二已预备学处注释

§532

532. Dutiyaupakkhaṭena kiṃpayojananti? Natthi, kevalaṃ aṭṭhuppattivasena paññattaṃ bhikkhuniyā rahonisajjasikkhāpadaṃ viya. Evaṃ sante tanti anāropetabbaṃ bhaveyya vināpi tena tadatthasiddhito, anissarattā, anāropetuṃ anuññātattā ca. Vuttañhetaṃ ‘‘ākaṅkhamāno, ānanda, saṅgho…pe… samūhaneyyā’’ti (dī. ni. 2.216). Idaṃ sabbamakāraṇaṃ. Na hi buddhā appayojanaṃ vācaṃ nicchārenti, pageva sikkhāpadaṃ, tenevāha aṭṭhakathāyaṃ ‘‘tañhi imassa anupaññattisadisa’’ntiādi. Anupaññatti ca nippayojanā natthi, taṃsadisañcetaṃ, na nippayojananti dassitaṃ hoti, evaṃ sante ko panettha visesoti? Tato āha ‘‘paṭhamasikkhāpade ekassa pīḷā katā, dutiye dvinnaṃ, ayamettha viseso’’ti. Iminā atthavisesena ko panañño atirekattho dassitoti? Porāṇagaṇṭhipade tāva vuttaṃ ‘‘ekasmimpi vatthusmiṃ ubhinnaṃ pīḷā kātuṃ vaṭṭatīti ayamatirekattho dassito’’ti. Tenetaṃ dīpeti ‘‘na kevalaṃ paṭiladdhacīvaragaṇanāyeva āpattigaṇanā, pīḷitapuggalasaṅkhātavatthugaṇanāyapī’’ti.

「第二附随」有何作用?无,唯依事之生起而制,如比库尼独坐学处。如是时,彼不应附加,无彼亦成就彼义故,无必要故,许可不附加故。此已说「阿难,若僧团欲……乃至……应除去」。此一切无因。诸佛确实不发无作用之语,何况学处,故于注疏中说「彼如此之未制相似」等。未制且无作用者无,如彼相似,非无作用,如是示。如是时,此处有何差别?故说「第一学处一人之恼害作,第二二人,此为此处差别」。以此义差别,示何其他增上义?于古结文句中首先说「于一事亦二者之恼害作许可,此为所示增上义」。故示此「非唯已得衣计数为罪计数,亦以被恼害人计数之事计数」。

Honti cettha –

此处有——

‘‘Vatthuto gaṇanāyāpi, siyā āpatti nekatā;

「以事计数亦,罪应为非一;

Iti sandassanatthañca, dutiyūpakkhaṭaṃ idha.

如是为了显示之故,此处举出第二近似。

‘‘Kāyasaṃsaggasikkhāya, vibhaṅge viya kintetaṃ;

「如同在身触学处的分别中,即使对一女人,由于行为方式之故,诸罪亦非一。」

Ekitthiyāpi nekatā, āpattīnaṃ payogato’’ti.

「即使对一女人,由于行为方式之故,诸罪亦非一。」

Apicetaṃ sikkhāpadaṃ taṃjātikesu sikkhāpadesu sabbesupi gahetabbavinicchayassa nayadassanappayojananti veditabbaṃ. Āha ca –

又应知此学处在一切同类学处中,亦为显示应取判断之方法的目的。又说——

‘‘Aññātikāya bahutāya vimissatāya,

「对于非亲族女、众多女、混杂女,

Āpattiyāpi bahutā ca vimissatā ca;

「罪亦有众多性与混杂性;」

Iccevamādividhisambhavadassanatthaṃ,

为了显示如是等种种方式的可能性之义,

Satthā upakkhaṭamidaṃ dutiyaṃ avocā’’ti.

导师宣说了这第二学处。

Tassāyaṃ saṅkhepato adhippāyapubbaṅgamā vicāraṇā – purāṇacīvaraṃ ekameva bhikkhu bhikkhunīhi dvīhi, bahūhi vā dhovāpeti, bhikkhunigaṇanāya pācittiyagaṇanā, tathā dvinnaṃ, bahūnaṃ vā sādhāraṇaṃ ekameva cīvaraṃ aññatra pārivattakā paṭiggaṇhāti, idhāpi tathā dvinnaṃ, bahūnaṃ vā sādhāraṇamekaṃ viññāpeti, viññattapuggalagaṇanāya āpattigaṇanā. Tathā aññesupi evarūpesu sikkhāpadesu nayo netabbo. Ayaṃ tāva bahutāya nayo. Missatāya pana ñātikāya, aññātikāya ca ekaṃ dhovāpeti, ekato niṭṭhāpane ekaṃ pācittiyaṃ. Atha ñātikā paṭhamaṃ thokaṃ dhovitvā ṭhitā, puna aññātikā sudhotaṃ karoti, nissaggiyaṃ. Atha aññātikā paṭhamaṃ dhovati, pacchā ñātikā sudhotaṃ karoti, aññātikāya payogavasena bhikkhuno dukkaṭameva. Aññātikāya ca ñātikāya ca aññātikasaññī, vematiko, ñātikasaññī vā dhovāpeti, yathāvuttanayena nissaggiyadukkaṭādiāpattibhedagaṇanā veditabbā. Tathā aññātikāya ca ñātikāya ca santakaṃ cīvaraṃ ubhohi ekato diyyamānaṃ paṭiggaṇhantassa , aññātikāya eva hatthato paṭiggaṇhantassa ca nissaggiyameva. Atha ñātikāya anāpatti. Atha ubhosu aññātikādisaññī vuttanayeneva nissaggiyadukkaṭādiāpattibhedagaṇanā veditabbā. Tathā aññātakaviññattisikkhāpadesupi yathāsambhavaṃ nayo netabbo. Ayaṃ missatāya nayo. Ādi-saddena pana aneke aññātikā viññattāviññattapuggalagaṇanāya dukkaṭaṃ. Eko deti, eko na deti, nissaggiyaṃ. Atha aviññatto deti, na nissaggiyaṃ. Atha viññattāviññattānaṃ sādhāraṇaṃ viññatto deti, nissaggiyameva. Ubho denti, nissaggiyameva. Aviññatto deti, nissaggiyena anāpatti. Viññattassa vacanena aviññatto deti, anāpatti eva. Tathā upakkhaṭādīsupi yathāsambhavaṃ nayo netabbo.

此中简要地以意趣为先导的分析如下:一位比库令一位比库尼、二位或多位比库尼洗旧衣,依比库尼的数量计算巴吉帝亚的数量。同样地,除了交换之外,接受二位或多位比库尼共有的一件衣,此处也是如此,令二位或多位比库尼共同告知一件衣,依被告知者的数量计算罪过。同样地,在其他类似的学处中也应以此方式理解。这是关于多数的方式。至于混合的情况,令亲戚与非亲戚一起洗一件衣,若一起完成则一个巴吉帝亚。若亲戚先洗少许后停止,后来非亲戚洗净,则为尼萨耆亚。若非亲戚先洗,后来亲戚洗净,因非亲戚的行为,比库仅得恶作。令非亲戚与亲戚洗衣时,若对非亲戚有非亲戚想、疑惑或亲戚想,应知依如前所说的方式计算尼萨耆亚、恶作等罪过的差别。同样地,当非亲戚与亲戚一起给予现有的衣时,若从两者手中一起接受,或仅从非亲戚手中接受,则为尼萨耆亚。若从亲戚接受则无罪。若对两者有非亲戚等想,应知依前述方式计算尼萨耆亚、恶作等罪过的差别。同样地,在非亲戚告知的学处中也应随其情况以此方式理解。这是关于混合的方式。以『等』字,众多非亲戚,依被告知与未被告知者的数量得恶作。一人给予,一人不给予,则为尼萨耆亚。若未被告知者给予,则非尼萨耆亚。若被告知者与未被告知者共有,被告知者给予,则为尼萨耆亚。两者都给予,则为尼萨耆亚。未被告知者给予,对尼萨耆亚无罪。依被告知者的言语,未被告知者给予,则无罪。同样地,在『宣说』等处也应随其情况以此方式理解。

Dutiyaupakkhaṭasikkhāpadavaṇṇanā niṭṭhitā. · 第二已预备学处注释结束。

10. Rājasikkhāpadavaṇṇanā10. 王学处解释

§537

537.‘‘Nakho mayaṃ, āvuso, cīvaracetāpannaṃ paṭiggaṇhāma…pe… kālena kappiya’’nti ito pubbe eva rūpiyapaṭiggahaṇasikkhāpadassa paññattattā vuttaṃ. Aññathā āyasmā upanando maṃsassa cetāpannaṃ ekampi kahāpaṇaṃ hatthena paṭiggaṇhanto tato mahantataraṃ cīvaracetāpannaṃ kathaṃ na paṭiggaṇhissati, evaṃ santepi cīvarapaṭisaṃyuttattā cīvaravagge saṅgāyiṃsūti.

『诸友,我们不接受衣价……乃至……适时为净』,因在此之前已制定接受金钱学处,故如是说。否则,具寿伍波难德接受肉价时连一个咖哈巴纳也用手接受,如何不接受比那更大的衣价?即使如此,因与衣相关,故在衣品中结集。

§538-9

538-9. ‘‘Āgatakāraṇaṃ bhañjatī’’ti vuttattā nanu puna codetuṃ na labhatīti eke. Āgamanassa sātthakaṃ na hoti, cīvaraṃ na labhissati paṭisanthārassa katattāti eke. Codanālakkhaṇaṃ na hotīti katvā vuttanti eke. ‘‘Ṭhatvā codemī’’ti āgato taṃ ṭhānaṃ bhañjati, karoti cekaṃ, tīṇipi ce karoti, ekameva, ekavacanattāti eke. Tīṇi ṭhānāni bhañjatīti eke. Upatissatthero ‘‘na codanādiṃ bhañjati, codetukāmo akattabbaṃ akāsi, tena vattabhede dukkaṭa’’nti vadati. Dhammasiritthero pana ‘‘āsane ce nisīdati, ekāya nisajjāya dve ṭhānāni bhañjati. Āmisaṃ ce paṭiggaṇhāti, ekena paṭiggahena dve ṭhānāni bhañjati. Dhammaṃ ce bhāsati, dhammadesanasikkhāpade vuttaparicchedāya ekāya vācāya dve ṭhānāni bhañjati, taṃ sandhāya vutta’’nti vadati. ‘‘Yatthā’’ti vutte attano eva santikaṃ gantabbanti vuttaṃ viya hoti. Tena vuttaṃ ‘‘byañjanaṃ pana na sametī’’ti. Upāsakehi āṇattā taṃ. Mūlaṃ asādiyantenāti mūlassa akappiyabhāve sati asādiyantena. Tañca kho cittena , na mukhena. Sace evaṃ vutte akappiyaṃ dassetīti katvā cittena akappiyaṃ icchantova mukhena kappiyaṃ niddisati ‘‘cīvaraṃ me dethā’’ti, na vaṭṭati. Paṭilābhe rūpiyapaṭiggahaṇasikkhāpadena āpatti.

因说『破坏来的理由』,有些人认为不能再次举罪。有些人认为来的目的不成就,因已作回答故不会得到衣。有些人认为作为举罪的特相不成立而如是说。有些人认为『站着我举罪』,来者破坏那个立场,若作一次,即使作三次,仅一次,因为是单数词。有些人认为破坏三个立场。伍巴提萨长老说:『不破坏举罪等,欲举罪者作了不应作之事,因此在行为的破坏上得恶作。』达玛西利长老则说:『若坐在座位上,以一次坐下破坏两个立场。若接受利养,以一次接受破坏两个立场。若说法,依说法学处中所说的限度,以一次言语破坏两个立场,指此而说。』说『在何处』时,如同说应前往自己的近处。因此说『但文句不相符』。那是由近事男们所命令的。『不接受根源』者,当根源为不净时不接受。而且是以心,非以口。若如是说时,以显示不净,心中欲求不净而口中指示为净『给我衣』,不允许。若得到,依接受金钱学处有罪。

Tatrāyaṃ vicāraṇā – cittena sādiyantopi mukhena kappiyavohārena ce voharati ‘‘kahāpaṇārahena, pādārahena vā kappiyabhaṇḍena idañcidañca āharā’’ti. Kiñcāpi rūpiyaṃ sandhāya vadati, vaṭṭati eva. Kasmā? Kañci sassuṭṭhānakaṃ bhūmipadesaṃ sandhāya ‘‘sīmaṃ demāti vadanti, vaṭṭatī’’ti vacanato, ‘‘vihārassa demā’’ti vutte ‘‘paṭikkhipituṃ na vaṭṭatī’’ti vacanato ca. Anugaṇṭhipade pana vuttaṃ ‘‘saṅghaṃ sandhāya ‘vihārassa demā’ti dinnaṃ garubhaṇḍaṃ na hoti, dakkhiṇodakaṃ sampaṭicchituṃ, ‘sādhū’ti ca vattuṃ, anumodetuñca vaṭṭati. Kasmā? Saṅghassa ‘vihāro’ti nāmābhāvato, khettasseva ‘sīmā’ti nāmabhāvato ca, cittena ārammaṇaṃ kataṃ appamāṇaṃ, kappiyavohārova pamāṇaṃ. Kappiyamevācikkhitattā ‘na tvevāhaṃ, bhikkhave, kenaci pariyāyena jātarūparajataṃ sāditabbaṃ pariyesitabbanti vadāmī’ti (mahāva. 299) vacanenapi na virujjhati. Kappiyavacanapaccayā dāyako sayameva kattabbayuttakaṃ jānissatīti adhippāyato dāyakena etassa adhippāyaṃ ñatvā kappiyakārakassa hatthe ṭhapitaṃ bhikkhussa santakameva hotī’’ti. Idaṃ sabbamayuttaṃ, kasmā? Sīmāvihāravacanassa dāyakavacanattā. Idha ca bhikkhuno vacanaṃ pamāṇaṃ. Tenevāha ‘‘athāpi ‘mama taḷākaṃ vā pokkharaṇiṃ vā saṅghassa dammī’ti vutte ‘sādhu, upāsaka, saṅgho pānīyaṃ pivissatī’tiādīni vatvā paribhuñjituṃ vaṭṭati evā’’ti. Aññathā khettaṃ sandhāya bhikkhuno khettapaṭibaddhavacanāni sīmāvacanena kappantīti āpajjati. Avihārassa ca bhikkhussa rūpiyaṃ dassetvā ‘‘idaṃ vihārassa dammī’’ti vutte attano atthāya diyyamānaṃ jānantenāpi taṃ appaṭikkhipitabbaṃ. Tathā kahāpaṇārahādino akappiyabhaṇḍabhāvaṃ, kahāpaṇādibhāvameva vā jānantameva sandhāya tathāvoharantassa ca anāpattīti āpajjati. ‘‘Na tvevāhaṃ, bhikkhave, kenaci pariyāyenā’’ti nippadesato vuttattā na sakkā lesaṃ oḍḍetunti no takko, vicāretvā pana gahetabbaṃ. ‘‘No ce icchati, na kathetabba’’nti vacanato yathāvuttasāmiciyā akaraṇe anāpatti dukkaṭassāti dasseti.

此中的分析如下:即使心中接受,若以口说净的用语『以值一咖哈巴纳、值一巴达或净的物品拿来这个那个』。虽然指金钱而说,也是允许的。为何?因为指某个有井的地方说『我们给界』是允许的,以及说『给寺院』时『不允许拒绝』的言说。但在随顺篇中说:『指僧团说「给寺院」所给的重物,不是接受供养水、说「善哉」及随喜是允许的。为何?因为僧团没有「寺院」的名称,仅田地有「界」的名称,心中所作的所缘是无量的,净的用语才是量。因仅指示净,故以「诸比库,我说无论以何方式都不应接受、不应寻求金银」的言说也不相违。因净语之缘,施者自己将知应作之事,此为意趣,施者知此意趣后置于净人手中,对比库而言即是现有的。』这一切都合理。为何?因界与寺院的言语是施者的言语。但此处比库的言语是量。因此说:『或者说「我将把我的池塘或莲池给僧团」时,说「善哉,近事男,僧团将饮水」等后,受用是允许的。』否则,指田地,比库关于田地的言语以界的言语而成为净,就会陷入矛盾。对于无寺院的比库,显示金钱说『我将把这给寺院』时,即使知道是为自己的利益而给,也不应拒绝。同样地,知道值咖哈巴纳等的不净物品性质,或知道就是咖哈巴纳等,指此而如是说者也无罪,就会陷入矛盾。因为以『诸比库,我说无论以何方式』的无余方式说,不可能留下余地,这不是推论,应当审察后理解。因『若不欲,不应说』的言说,显示以如前所说的正确方式不作则无恶作罪。』

‘‘Aññātakaappavāritesu viya paṭipajjitabba’’nti vacanato yathāvuttasāmicimpi na katvā ce nipphādeti, aññātakaviññattisikkhāpadena kāretabboti dasseti. Kappiyakārakā sayameva codetvā denti, vaṭṭati. ‘‘Sayaṃ karaṇameva paṭikkhitta’’nti ca vadanti. Piṇḍapātādīnaṃ…pe… eseva nayoti ettha ‘‘dukkaṭa’’nti vadanti, taṃ na sundaraṃ, dadantesupīti api-saddena saṅgahitattā nissaggiyapācittiyameva. Jātarūparajataṃ ‘‘saṅghe sādite dukkaṭa’’nti ca vikappenti. Taṃ visesetvā navuttattā pācittiyamevāti dasseti. ‘‘Nissaggiyamevāti yevāpanakasikkhāpadesu siyā’’ti vadanti, upaparikkhitabbaṃ. ‘‘Yassa kassaci hi aññassa…pe… mahāpaccariyaṃ vutta’’nti vacanato apabbajitānaṃ antamaso mātāpitūnampi atthāya sampaṭicchantassa dukkaṭamevāti dasseti.

「应如对未告知者般行」之语,显示若不依所说之适当方式而成办,则应以未告知者告知学处令作。净人自己劝请后给予,是允许的。又有说「自己制作本身即被禁止」。于钵食等……乃至……即此方法,于此处有说「恶作」,此不善,因以「亦」字摄于给予者中故,即是尼萨耆亚巴吉帝亚。金银「于僧团中受持为恶作」,如是分别。显示因未特别说明故,即是巴吉帝亚。有说「即是尼萨耆亚,于交易学处中应有」,应审察。「对任何其他人……乃至……说大供养」之语,显示为未出家者,乃至为父母之利益而接受者,即是恶作。

Sabbattha sampaṭicchanaṃ nāma ‘‘uggaṇheyya vā uggaṇhāpeyyavā upanikkhittaṃ vā sādiyeyyā’’ti evaṃ vuttalakkhaṇameva. Evaṃ santepi katthaci paṭikkhipitabbaṃ, katthaci na paṭikkhipitabbaṃ, katthaci paṭikkhittaṃ sādituṃ vaṭṭati, evaṃ appaṭikkhittaṃ kiñci vaṭṭati, idaṃ sabbampi dassetuṃ ‘‘sace panā’’ti vitthāro āraddho. Tattha ‘‘cetiyassa…pe… na vaṭṭatī’’ti vacanato appaṭikkhittaṃ vihārassa dinnaṃ sādituṃ vaṭṭatīti siddhaṃ. Tathā therassa ‘‘mātuyā demā’’tiādinā vuttepi paṭiggahaṇe āpatti pācittiyameva. Sāpattiko hotīti ettha kāya āpattiyā sāpattiko hotīti? Dukkaṭāpattiyāti eke. Na yāya kāyaci, kevalaṃ aṭṭhāne codetīti katvā ‘‘sāpattiko’’ti vuttaṃ. Yathā kathanti? ‘‘Pañcahi, bhikkhave, aṅgehi samannāgato saddhivihāriko paṇāmetabbo…pe… paṇāmento anatisāro’’ti (mahāva. 68) ettha na sammāvattantaṃyeva apaṇāmentassa dukkaṭaṃ vuttaṃ. Yathāha – ‘‘na ca, bhikkhave, asammāvattanto na paṇāmetabbo, yo na paṇāmeyya, āpattidukkaṭassā’’ti (mahāva. 68), tasmā adhimattapemādiabhāvepi apaṇāmentassa anāpatti dissati. Apica ‘‘sātisāro hotī’’ti vuttaṃ. Evaṃsampadamidaṃ daṭṭhabbaṃ. Aṭṭhakathāya ‘‘sātisāro hotīti sadoso hoti, āpattiṃ āpajjatī’’ti (mahāva. aṭṭha. 68) vuttattā na yuttanti ce? Na, tadanantarameva taṃmicchāgāhanivattanatthaṃ, tasmā ‘‘na sammāvattanto paṇāmetabbo’’ti vuttattā anāpattikā katāti. Dukkaṭāpatti hotīti ācariyo, vīmaṃsitabbaṃ. ‘‘Kappiyabhaṇḍampi akappiyamevāti taḷākato nipphannadhaññena parivattetvā laddhaṃ gorasampi na vaṭṭatī’’ti vuttaṃ.

一切处之接受,名为「应取或应令取,或应受持所置」,如是所说之相即是。虽如是,于某处应拒绝,于某处不应拒绝,于某处拒绝后受持是允许的,如是未拒绝某些是允许的,为显示此一切,以「若然」开始详说。其中「对塔……乃至……不允许」之语,成立未拒绝而给予精舍者,受持是允许的。同样,对长老以「我母给予」等所说之接受,罪即是巴吉帝亚。「成为有罪者」,于此处,以何罪成为有罪者?有些说恶作罪。非以任何罪,仅以于非处劝请故说「有罪者」。如何说?「诸比库,具足五支之同住弟子应驱逐……乃至……驱逐者无过失」,于此处,对不正行者不驱逐者说恶作。如所说「诸比库,不正行者不应不驱逐,若不驱逐,犯恶作罪」,因此,即使无过度慈爱等,不驱逐者见无罪。又说「成为有过失者」。应如是圆满见此。若谓注疏中说「成为有过失者,即成为有过者,犯罪」故不合理?非也,即于其后为转离彼错误执取故,因说「不正行者应驱逐」故,作为无罪。老师说成为恶作罪,应审察。「净物亦即是不净,故以从池塘生出之谷交换而得之乳制品亦不允许」,如是所说。

Kappiyavohārepi vidhānaṃ vakkhāma, seyyathidaṃ – ‘‘udakavasenā’’tiādi. Dubbinibbhogaṃ hotīti idaṃ parato ‘‘tasseva akappiyaṃ. Kasmā? Dhaññassa vicāritattā’’ti iminā asadisaṃ, tasmā suvuttaṃ. Idañhi bhikkhussa payogavasena ādito paṭṭhāya uppannena missanti. Akatapubbaṃ navasassaṃ nāma. Khale vā ṭhatvā rakkhatīti ‘‘idaṃ vā ettakaṃ vā mā gaṇha, idaṃ gahetuṃ labbhatī’’ti vā ‘‘ito apanehi, idha puñjaṃ karohī’’ti evamādinā vā payogena ce rakkhati, taṃ akappiyaṃ. ‘‘Sace ‘mayiṭhite rakkhitaṃ hotī’ti rakkhati, gaṇhante vā passitvā ‘kiṃ karothā’ti, bhaṇati vaṭṭatī’’ti vuttaṃ, taṃ yuttaṃ. Rūpiyapaṭiggahaṇasikkhāpade ‘‘dvāraṃ pidahitvā rakkhantena vasitabba’’nti hi vuttaṃ. Tasseva taṃ akappiyaṃ. Kasmā? Apubbassa anuppāditattā. Heṭṭhā ‘‘sassaṃ katvā āharathā’’ti vattuṃ pana na vaṭṭatīti. Paṇṇepi eseva nayo. ‘‘Pakatiyā sayameva karontānaṃ ussāhajananato’’ti vuttaṃ. Kasmā? ‘‘Kahāpaṇānaṃ vicāritattā’’ti vacanato, pageva uṭṭhāpitattāti siddhaṃ hoti. Sace dāyakā vā saṅghassa gāmakhettārāmādiṃ keṇiyā gahitamanussā vā tattha kuṭumbino ‘‘ime saṅghassa kahāpaṇā āhaṭā’’ti vadanti, ‘‘na kappatī’’ti ettakameva vattabbaṃ. Kappiyakārakāva ce vadanti, ‘‘saṅghassa kahāpaṇā na kappanti, sappiādīni vaṭṭantī’’ti vattabbaṃ, tasmā ‘‘saṅghassa kappiyakārake vā guttaṭṭhānaṃ vā ācikkhathā’’ti vatvā tehi sampāditaṃ kenaci akattabbatāya ‘‘iminā sappiṃ āharāhī’’ti vicāreti niṭṭhāpetvā itaresaṃ kappiyaṃ parato pattacatukke catutthapatto viya. Vuttañhi tattha ‘‘ime kahāpaṇe gahetvā imaṃ dehī’ti kahāpaṇe dāpetvā gahito, ayaṃ patto etasseva bhikkhuno na vaṭṭati, dubbicāritattā, aññesaṃ pana vaṭṭati, mūlassa asampaṭicchitattā’’tiādi. Yadi evaṃ sabbesaṃ akappiyaṃ. Kasmā? Kahāpaṇānaṃ vicāritattāti. Idaṃ duvuttanti ce? Na, mūlassa sampaṭicchitaṭṭhānaṃ sandhāya imassa vuttattā pattacatukke dutiyatatiyapattā viya, teneva vuttaṃ sayaṃkārivāre ‘‘na kappatī’’ti ettakameva vattabba’nti. Tato paraṃ mūlaṃ sampaṭicchati nāma.

于净语中亦说规定,即如「以水之方式」等。「成为难以交换」,此从后「即彼之不净。为何?因谷之交换故」,以此不相似,因此善说。此以比库之作用,从最初开始以所生起者混合。未曾作之新谷,名为。或站在打谷场守护,若以「勿取此或若干」或「此可取得」或「从此处移开,于此处作堆」,如是等之作用而守护,彼为不净。「若以『在我站立时被守护』而守护,或见取者而说『汝等作何』,是允许的」,如是所说,此合理。于金钱接受学处中说「应以关闭门而守护而住」。即彼之不净。为何?因未曾有者之未生起故。于下「作谷后应取来」,然而不允许说。于叶中亦即此方法。「从本性自己作者之激励生起故」,如是所说。为何?「因咖哈巴纳之交换故」之语,何况因使起立故,成为成立。若施者或以租取僧团之村田园等之人,或于彼处之家主说「此等僧团之咖哈巴纳已取来」,「不净」,仅应说此许。若净人说,「僧团之咖哈巴纳不净,酥等允许」,应说,因此说「应告知僧团之净人或守护处」后,以彼等所成办者,以无人应作性,「以此应取来酥」,如是交换而完成,对其余者为净,从后如钵四组中之第四钵。于彼处说「『取此等咖哈巴纳而给予此』,令给予咖哈巴纳而取得,此钵即对此比库不允许,因难以交换故,然而对其余者允许,因根本之未接受故」等。若如是,对一切为不净。为何?因咖哈巴纳之交换故。若谓此恶说?非也,因对此说关于根本之接受处故,如钵四组中之第二第三钵,以此说于自作时「不净」,仅应说此许。从彼之后,名为接受根本。

Mahāvisayasikkhattā, rājasikkhāpadaṃ idaṃ;

因大境界之学,此为王学处;

Rañño viya duviññeyyaṃ, cittādhippāyatopi vā.

如王般难了知,或从心意向。

Rājasikkhāpadavaṇṇanā niṭṭhitā. · 王学处解释已毕。

Niṭṭhito cīvaravaggo paṭhamo. · 衣品第一已毕。

2. Kosiyavaggo

二、国西耶品

1. Kosiyasikkhāpadavaṇṇanā1. 国西亚学处解释

§542

542.Kosiyakārakoti ettha kosaṃ karontīti ‘‘kosakārā’’ti laddhavohārānaṃ pāṇakānaṃ kosato nibbattaṃ kosiyaṃ nāma. Attanā kataṃ ce? Nissajjanakāle ‘‘sayaṃ kataṃ nissaggiya’’nti vattabbaṃ. Ubhohi ce kataṃ, yathāpāṭhameva vattabbaṃ. Attanā ca parehi ca vippakataṃ attanā pariyosāpetītiādicatukkampi sambhavantaṃ na dassitaṃ. Vinayadhammatā hesā, yadidaṃ ekasmiṃ tike vā catukke vā dassite itaraṃ sambhavantampi na vuccatīti.

「国西亚咖拉咖」者,此中「国萨咖拉」者,是指制作国萨(蚕茧)者,即获得此称呼的虫类。从茧中生出者名为「国西亚」(丝)。若是自己制作的?在舍弃时应说「自己制作的,尼萨耆亚」。若是两者共同制作的,则应按照原文所说而说。自己与他人共同编织、自己完成等四种情况虽然可能发生,但未显示。这是律法的特性,即在某一三法或四法中显示了一种,其余可能发生的就不再说了。

Kosiyasikkhāpadavaṇṇanā niṭṭhitā. · 国西亚学处解释已毕。

2. Suddhakāḷakasikkhāpadavaṇṇanā2. 纯黑学处解释

§547

547.Suddhakāḷakānanti ettha yathā paṭhame ‘‘ekenapi kosiyaṃsunā’’ti vuttaṃ, tathā idha ‘‘ekenapi aññena amissetvā’’ti vacanābhāvato aññehi missabhāve satipi apaññāyamānarūpakaṃ ‘‘suddhakāḷaka’’micceva vuccatīti veditabbaṃ.

「纯黑色者」,此中如第一条中说「即使用一根丝线」,同样在此处因为没有「即使与其他混合」的说法,所以应知即使与其他混合,若不显现其形状,仍称为「纯黑色」。

Suddhakāḷakasikkhāpadavaṇṇanā niṭṭhitā. · 纯黑学处之解释已毕。

3. Dvebhāgasikkhāpadavaṇṇanā3. 二分学处之解释

§552

552. ‘‘Dhārayitvā dve tulā ādātabbā’’ti vacanato yathā tulādhāraṇāya kāḷakā adhikā na honti, tathā kāḷakānaṃ dve bhāvā gahetabbā ukkaṭṭhaparicchedena. Kathaṃ paññāyatīti? Suddhakāḷakapaṭisedhananidānena. Tatiyaṃ odātānaṃ catutthaṃ gocariyānanti heṭṭhimaparicchedo. Mātikāṭṭhakathāyaṃ pana ‘‘ekassapi kāḷakalomassa atirekabhāve nissaggiya’’nti (kaṅkhā. aṭṭha. dvebhāgasikkhāpadavaṇṇanā) vuttaṃ, taṃ tulādhāraṇāya kiñcāpi na sameti, acittakattā pana sikkhāpadassa pubbe tulāya dhārayitvā ṭhapitesu ekampi lomaṃ tattha pateyya nissaggiyanti adhippāyoti no takko. Aññathā dve tulā nādātabbā, ūnakatarā ādātabbā siyuṃ. Na hi lomaṃ gaṇetvā tulādhāraṇā karīyati. Atha gaṇetvāva kātabbaṃ. Kiṃ tulādhāraṇāya payojananti keci. ‘‘Gocariyaodātesu ekameva diguṇaṃ katvā gahetuṃ vaṭṭatī’’ti vadanti, aṭṭhakathāyaṃ avicāritattā vīmaṃsitabbaṃ.

因为说「持秤后应取二图拉」,所以正如持秤时黑色不应超过,同样黑色的二倍应以最高限度来理解。如何显现?因为禁止纯黑色的缘故。第三是白色的,第四是果吉利亚那(褐色)的,这是下限。但在母论注释中说「即使超过一根黑毛也是尼萨耆亚」,这虽然与持秤不符,但因为学处是无心的,所以意思是:先前用秤称量后放置,若有一根毛落在那里,就是尼萨耆亚,这样理解不合理。否则不应取二图拉,应取较少的。因为不是数毛来称量的。那么就应该数了再做。为何要称量呢?有些人说「果吉利亚那和白色中,只要一种加倍就可以取」,因为注释中未详细讨论,应当审察。

Dvebhāgasikkhāpadavaṇṇanā niṭṭhitā. · 二分学处之解释已毕。

4. Chabbassasikkhāpadavaṇṇanā4. 六年学处之解释

§562

562.Navaṃnāma karaṇaṃ upādāyāti idaṃ ādikaraṇato paṭṭhāya vassagaṇanaṃ dīpeti. Karitvā vāti vacanaṃ niṭṭhānadivasato paṭṭhāyāti dīpeti. Dhāretabbanti vacanaṃ pana paribhogato paṭṭhāyāti dīpeti, yasmā laddhasammutikassa gatagataṭṭhāne channaṃ channaṃ vassānaṃ oratova katāni bahūnipi honti, tasmā aññaṃ navanti kiṃ katato aññaṃ, udāhu dhāritato aññanti? Kiñcettha yadi katato aññaṃ, tesu aññataraṃ dukkataṃ vā paribhogajiṇṇaṃ vā puna kātuṃ vaṭṭati, tañca kho vināpi purāṇasanthatassa sugatavidatthiṃ appaṭisiddhapariyāpannattā. Katato hi aññaṃ paṭisiddhaṃ, idañca pubbakatanti tato anantarasikkhāpadavirodho hoti. Atha dhāritato aññaṃ nāma, sammuti niratthikā āpajjati, paṭhamakataṃ ce aparibhuttaṃ, satiyāpi sammutiyā aññaṃ navaṃ na vaṭṭatīti adhippāyo? Tatridaṃ sanniṭṭhānanidassanaṃ – niṭṭhānadivasato paṭṭhāya channaṃ channaṃ vassānaṃ paricchedo veditabbo. Tattha ca sattame vasse sampatte chabbassāni paripuṇṇāni honti. Tañca kho māsaparicchedavasena, na vassaparicchedavasena. Sattame paripuṇṇañca ūnakañca vassaṃ nāma, tasmā vippakatasseva sace chabbassāni pūrenti, puna niṭṭhānadivasato paṭṭhāya chabbassāni labhanti. Tañca kho paribhuttaṃ vā hotu aparibhuttaṃ vā, dhāritameva nāma. Yasmā ‘‘navaṃ nāma karaṇaṃ upādāya vuccatī’’ti vuttaṃ, tasmā channaṃ vassānaṃ parato tameva pubbakataṃ dukkatabhāvena, paribhogajiṇṇatāya vā vijaṭetvā puna karoti, niṭṭhānadivasato paṭṭhāya chabbassaparamatā dhāretabbaṃ, atirekaṃ vā. Anto ce karoti, tadeva aññaṃ navaṃ nāma hoti karaṇaṃ upādāya, tasmā nissaggiyaṃ. Aññathā ‘‘navaṃ nāma karaṇaṃ upādāyā’’ti iminā na koci viseso atthi. Evaṃ sante kiṃ hoti? Aṭṭhuppattīti. ‘‘Yācanabahulā viññattibahulā viharantī’’ti hi tattha vuttaṃ, tañca aññassa karaṇaṃ dīpeti. Yadi evaṃ taṃ nibbisesameva āpajjatīti? Nāpajjati. Ayaṃ panassa viseso, yasmā ‘‘aññena kataṃ paṭilabhitvā paribhuñjati, anāpattī’’ti vuttattho visesoti. Kiṃ vuttaṃ hoti ? ‘‘Navaṃ nāma karaṇaṃ upādāya vuccatī’’ti vutte atirekacīvarassa uppatti viya paṭilābhenassa uppatti navatā āpajjati. Tato paṭiladdhadivasato paṭṭhāya chabbassaparamatā dhāretabbaṃ. Orena ce channaṃ vassānaṃ…pe… kārāpeyya, nissaggiyanti āpajjati, tasmā navaṃ nāma karaṇameva upādāya vuccati, na paṭilābhaṃ. Orena channaṃ vassānaṃ attano anuppannattā ‘‘nava’’nti saṅkhyaṃ gataṃ, appaṭiladdhaṃ ce kārāpeyya, yathā lābho, tathā kareyya vā kārāpeyya vāti ca na hoti. Kasmā? Yasmā aññena kataṃ paṭilabhitvā paribhuñjati, anāpattīti visesoti.

「新者,是指从制作开始」,这显示从开始制作时起算年数。「或制作后」这句话显示从完成日起算。但「应持」这句话显示从使用起算。因为对于已得许可者,在去过的各处,六年内制作的许多件都在六年之内,所以另一件新的,是从何时算新?是从制作算,还是从持用算?此中若从制作算新,那些中某一件因恶作或使用破旧而再制作是允许的,而且即使没有旧桑他德的一善至手张,也因未被禁止而包含在内。因为从制作算新是被禁止的,而这是先前制作的,这就与紧接的学处相违。若说从持用算新,则许可变得无意义,若第一次制作的未使用,即使有许可,另一件新的也不允许,这是意思吗?对此,这是确定的说明:应知从完成日起算六年的限度。其中到第七年时,六年已满。而且是以月为限度,不是以年为限度。第七年满与不满都叫年,所以若未完成的满六年,则从完成日起再得六年。而且无论使用或未使用,都叫已持。因为说「新者,是指从制作开始」,所以六年之后,那同一件先前制作的因恶作或因使用破旧而拆开再制作,从完成日起应持六年为限,或超过。若在期内制作,那同一件从制作起就叫另一件新的,所以是尼萨耆亚。否则「新者,是指从制作开始」这句话就没有任何区别。如此的话会怎样?会产生八种情况。因为那里说「多求、多请而住」,这显示他人的制作。若如此,那就变得无区别了吗?不会。这是它的区别:因为说「他人制作的,得到后使用,无犯」,这是区别的意思。说什么?说「新者,是指从制作开始」时,如同多余衣的产生一样,通过获得而产生新性。从获得日起应持六年为限。若在六年内……令人制作,就犯尼萨耆亚,所以新者只是指从制作开始,不是指获得。在六年内因自己未生起而算作「新」,若未得到而令人制作,如同获得一样,制作或令人制作都不成立。为何?因为「他人制作的,得到后使用,无犯」,这是区别。

Chabbassasikkhāpadavaṇṇanā niṭṭhitā. · 六年学处之解释已毕。

5. Nisīdanasanthatasikkhāpadavaṇṇanā5. 坐具学处之解释

§565

565.Nāssudha kocīti ettha assudha-iti avadhāraṇatthe nipāto. Tattha kiñcāpi ‘‘evaṃ bhanteti kho te bhikkhū’’ti bahuvacanaṃ vuttaṃ, tathāpi te bhikkhū bhagavato paṭissuṇitvā idha tesu bhikkhūsu koci bhagavantaṃ nāssudha upasaṅkamati aññatra ekenāti attho gahetabbo. Taṃ suggāhaṃ ekāhaṃ bhante bhagavantaṃ varantiādīsu (mahāva. 337) viya, anujānāmi…pe… yathāsukhaṃ maṃ dassanāya upasaṅkamantūti dassanatthāya upasaṅkamantu.

「此中无人」,此中「阿苏达」是限定词。其中虽然说「尊者,那些比库」是复数,但那些比库听从世尊后,此中那些比库中无人来见世尊,除了一人,应取此义。这容易理解,如「尊者,我一人请求世尊」等处,「我允许……随意来见我」,为了见而来。

§566-7

566-7. ‘‘Mayaṃ āyasmantaṃ upasena’’nti tassa gaṇapāmokkhattā vuttaṃ. Āraññikapiṇḍapātikapaṃsukūlikavasena sabbāni vuttāni. Tenevāha aṭṭhakathāyaṃ ‘‘santhate catutthacīvarasaññitāyā’’ti. Kiṃ sabbepi te cīvaraṃ na bujjhantīti ce? Yathā hotu. Katamaṃ cīvaraṃ nāmāti? Channaṃ aññataraṃ vikappanupagaṃ pacchimanti. Kiñca vāyimaṃ avāyimanti? Vāyimamevāti. Katarasuttenāti? Addhā so suttameva na passati, siveyyakaṃ dussayugaṃ, iddhimayikañca devadattiyañca acīvaraṃ karoti. Yadi evaṃ avāyimampīti vadāmīti. Evaṃ sante siddhā santhate cīvarasaññitā kambalasīsena uṇṇāmayasāmaññato. Kiṃ pana te santhataṃ adhiṭṭhahiṃsūti? Duṭṭhu adhiṭṭhahiṃsu acīvarattā, na adhiṭṭhānupagattā ca santhatassa. Atha nādhiṭṭhahiṃsu, pubbeva tattha acīvarasaññino eteti katvā tattha cīvarasaññitāya tadubhayaṃ na yujjatīti. Kiṃ panetaṃ adhiṭṭhānupagaṃ natthīti? Tatthevāgataṃ , apicetaṃ avikappanupagaṃ ce, cīvaraṃ na hoti, aññathā ‘‘cīvaraṃ nāma channaṃ cīvarānaṃ aññatara’’nti ettāvatā siddhaṃ ‘‘vikappanupagaṃ pacchima’’nti na vattabbaṃ. Atha na vikappanupagampi cīvarameva siddhaṃ, anadhiṭṭhānupagaṃ , avikappanupagañca ekajjhaṃ ‘‘cīvara’’nti saṅkhyaṃ gacchati. Tenevāha ‘‘tecīvarikassa catutthacīvaraṃ vattamānaṃ aṃsakāsāvameva vaṭṭatī’’ti.

「我们具寿伍波谢那」,因为他是众中上首而说。以住林者、乞食者、粪扫衣者的方式说了一切。因此注释中说「在桑他德中,称为第四衣」。难道他们都不知道衣吗?随便吧。什么叫衣?六种中某一种,可作分配的,最后的。这是编织的还是非编织的?确实是编织的。用什么线?显然他看不到线,西韦亚咖的双布、神通所成的和迭瓦达德的都不算衣。若如此,我说非编织的也是。如此的话,桑他德称为衣就成立了,以毛毯为首,因为是羊毛制的共性。那么他们把桑他德作为决意了吗?错误地决意了,因为不是衣,也因为桑他德不可决意。那么没有决意,先前对那里有非衣想,因此对那里的衣想,两者都不合理。那么这不可决意吗?就在那里说了,而且这若不可分配,就不是衣,否则「衣者,是六种衣中的某一种」,到此已成立,不应说「可分配的,最后的」。那么即使不可分配也确实是衣,不可决意、不可分配一起算作「衣」。因此说「对于三衣者,存在的第四衣,只有肩衣是允许的」。

Apica santhate cīvarasaññitā na kevalaṃ tesaṃyeva, aññesampi anubandhati eva ‘‘purāṇasanthataṃ nāma sakiṃ nivatthampi sakiṃ pārutampī’’ti vacanato. Aṭṭhakathācariyo panassa acīvarataṃ sandhāyabhāsitatthadīpanena dīpeti. Nivatthapārutanti etesaṃ nisinnañceva nipannañcāti attho. Apica evaṃ santepi santhate cīvarasaññitā anubandhati eva. Khandhake (mahāva. 358) hi ‘‘nisīdanaṃ adhiṭṭhātuṃ na vikappetu’’nti ca, parivāre (pari. 329) ‘‘nava cīvarāni adhiṭṭhātabbānī’’ti ca nisīdanasikkhāpade ‘‘dasā vidatthī’’ti ca idha ‘‘nisīdanaṃ nāma sadasaṃ vuccatī’’ti ca vuttaṃ, aṭṭhakathāyañcassa ‘‘santhatasadisaṃ santharitvā ekasmiṃ ante sugatavidatthiyā vidatthimattapadese dvīsu ṭhānesu phāletvā tisso dasā karīyanti, tāhi dasāhi sadasaṃ nāma vuccatī’’ti ca ‘‘nisīdanaṃ vuttanayena adhiṭṭhātabbameva, tañca kho pamāṇayuttaṃ ekameva, dve na vaṭṭantī’’ti ca vuttaṃ, tasmā nisīdanaṃ nāma navannaṃ cīvarānaṃ aññataraṃ cīvaraṃ adhiṭṭhātabbaṃ, tañca santhatasadisaṃ eḷakalomamayasanthatavisesanti siddhaṃ, tathā nisīdanameva nisīdanasanthatañca siddhaṃ. Porāṇagaṇṭhipade ca ‘‘ekamevā’’ti vuttaṃ. Tasmiṃ siddhe siddhā santhate cīvarasaññitāti attho. Kasmā? Santhatasāmaññato.

此外，毡垫之衣想，不仅系于彼等，亦延及其他，因为有语说：『所谓旧毡垫，即便穿着一次或覆盖一次者皆是。』注疏老师则以阐明其非衣之义来说明此点。『穿着覆盖』，意为坐于其上及卧于其上者。况且，即便如此，毡垫之衣想仍继续延及。因为在篇集中说『坐具应结界，不应转让』，在附录中说『九种衣应结界』，在坐具学处中说『十指一搩手』，此处说『坐具名为有缘边者』；注疏中亦说：『如毡垫般铺展，在一端以正自觉者一搩手之一搩手处，从两处分开，作三条缘边，以此三条缘边，名为有缘边者』；又说：『坐具应依所说之法结界，且应为合乎尺寸之单一一件，不可二件。』故坐具者，乃九种衣之一，应结界；且其如毡垫，乃羊毛所制之特殊毡垫，此已成立；同样，坐具即是坐具毡垫，此亦成立。在古注释中亦说『唯一件』。此既成立，毡垫之衣想亦成立——此为其义。为何？因其与毡垫同名之故。

Etthāha – kathaṃ adasameva santhataṃ cīvarasaṅkhyaṃ na gacchati. Anekampi anadhiṭṭhitampi mahantampi vaṭṭati, yato sadasameva santhataṃ cīvarasaṅkhyaṃ gacchati, tato adhiṭṭhānañca upagacchatīti. Asanthatapariyāpannattā orena ca channaṃ vassānaṃ vināpi sammutiṃ, tañca porāṇaṃ vissajjetvā eva, na avissajjetvā ‘‘tañca kho pamāṇayuttaṃ ekameva, dve na vaṭṭantī’’ti (pārā. aṭṭha. 2.469) vacanatoti. Athāpi siyā santhataṃ sayanatthameva karīyati, nisīdanaṃ asanthatamevāti. Tañca na niyamato ‘‘purāṇasanthataṃ nāma sakiṃ nivatthaṃ sakiṃ pārutampī’’ti vuttattāti. Ettha vuccati, na ettha kāraṇaṃ pariyesitabbaṃ vinayapaññattiyā anaññavisayattā.

此处有问难：如何是未经铺毡便不算入袈裟之数？未经受持、数量不限、尺寸再大，皆无妨碍；正因为经过铺毡方才算入袈裟之数，故须经受持方可使用。此乃因其属于未铺毡之物，且不足六瓦萨亦无需共识，须将原先旧物舍弃方可，不舍弃则不可——正如律注所言『此物须合于量，仅限一件，二件则不允许』。又或有问：铺毡之物仅为睡卧而造，坐具则是未铺毡之物。此亦非定规，正如所言『所谓旧铺毡，乃曾穿着一次或覆盖一次之物』。对此应答：此处无需追究其缘由，因律制规定本非涉及其他范畴之事。

Santhatassa pana acīvarabhāve ayaṃ yutti – ādito ‘‘tīṇi santhatāni pana vinayakammaṃ katvā paṭilabhitvā paribhuñjituṃ na vaṭṭantī’’ti aṭṭhakathāvacanato tāni akappiyānīti siddhaṃ, bhagavatā ca khomādīni cha anuññātānīti koseyyaṃ kappiyanti siddhaṃ. Evaṃ sante suddhakoseyyampi cīvaraṃ kappiyaṃ jātaṃ, pageva kosiyamissakasanthatacīvaranti āpajjati. Tathā kambalañca anuññātaṃ, tañca suddhikampi hoti jātikāḷakabhāvena, pageva odātagocariyamissakasanthatacīvaranti āpajjati. Tato ca aññamaññavirodho, tasmā na santhataṃ cīvaraṃ nāma hoti, nisīdanaṃ pana hoti tassa pamāṇasaṇṭhānaparicchedasambhavato. Etthāhu keci ācariyā ‘‘duvidhaṃ nisīdanaṃ santhataṃ, asanthatañca. Tattha santhataṃ santhatameva. Asanthataṃ khomādichabbidhaṃ, tadanulomaṃ vā hoti, ayametesaṃ viseso’’ti.

关于铺毡物非袈裟之理据如下：起初，注疏有言『三件铺毡物须经僧团甘马受领方可受用，否则不得』，由此可知彼等为不净物。而世尊已开许麻布等六种材料，故丝绸属净物，此已得证。如此，则纯丝绸袈裟亦为净物，何况混有丝绸的铺毡袈裟，亦应成为净物。同理，羊毛亦已获开许，其纯色者以天然黑色之故属净物，何况混有白色牧牛毛的铺毡袈裟，亦应成为净物。然而此二者相互矛盾，故铺毡物不名为袈裟，但可名为坐具，因其量度、形状、范围之规定皆与坐具相符。对此，某些老师说道：『坐具有两种：铺毡者与未铺毡者。其中铺毡者即是铺毡所成。未铺毡者则有麻布等六种，或与此相顺应之物，此即两者之差别。』

Etthāha – kasmā panettha ‘‘santhataṃ pana bhikkhunā’’ti sikkhāpadaṃ apaññāpetvā ‘‘nisīdanasanthata’’nti paññattanti? Cīvarasaññitāya santhatānaṃ ujjhitattā tesaṃ acīvarabhāvadassanatthaṃ tathā paññattanti vuttaṃ hoti, tasmā te bhikkhū dhutaṅgabhedabhayā tāni ujjhitvā terasāpi dhutaṅgāni samādiyiṃsu, sīsadassanavasena tīṇeva vuttāni, bhagavā ca tesaṃ santhataṃ anujāni, tato nesaṃ evaṃ hoti ‘‘nisīdanacīvarasaṇṭhānampetaṃ nisīdanasanthataṃ no anuññātaṃ, catutthacīvarabhāvena pageva katasanthataṃ vā’’ti. Tato santhate nesaṃ cīvarasaññitā na bhavissatīti tadatthaṃ bhagavatā nisīdanasanthatanti paññattanti adhippāyo. ‘‘Pacchimāni dve vaṭṭantī’’ti kathaṃ paññāyatīti ce? ‘‘Anāpatti aññena kataṃ paṭilabhitvā paribhuñjatī’’ti vacanatoti.

此处有问难：为何此处不制定『比库应用铺毡』的学处，而制定『坐具铺毡』的学处？所答之意为：因铺毡物被视为袈裟，诸比库将其弃置，为显示其非袈裟之性质，故如此制定。因此，那些比库为恐破犯头陀支，弃置彼等铺毡物后，受持了十三头陀支；经中仅以首要者提及三支；世尊亦开许彼等使用铺毡物。其后彼等心中生起此念：『此坐具形状的铺毡物，即所谓坐具铺毡，尚未获开许；何况以第四件袈裟之形式制作的铺毡物。』为令彼等对铺毡物不生袈裟之想，世尊乃制定『坐具铺毡』，此为其用意。若问：『后两件允许』如何得知？答曰：依据律文所言『无犯者：受取他人所作之物而受用』。

Nisīdanasanthatasikkhāpadavaṇṇanā niṭṭhitā. · 坐具敷物学处的注释已结束。

6. Eḷakalomasikkhāpadavaṇṇanā六、羊毛学处的注释

§572-3

572-3.Addhānamaggappaṭipannassāti iminā pakatiyā dīghamaggappaṭipannassa uppannānipi tiyojanaparamameva haritabbāni, pageva appaṭipannassāti dasseti. Addhānamaggappaṭipannassa nissaggiyanti vā sambandho. Teneva vāsādhippāyassa paṭippassaddhagamanussāhattā ‘‘appaṭipanno’’ti saṅkhyaṃ gatassa anāpattīti siddhā. Imasmiṃ atthavikappe hi bhikkhuno paneva eḷakalomāni uppajjeyyuṃ…pe… asantepi hārake addhānaṃ maggappaṭipannassa nissaggiyaṃ pācittiyanti yojanā veditabbā. Ākaṅkhamānena bhikkhunā paṭiggahetabbānīti attano santakānaṃyeva tiyojanātikkame āpattiṃ dasseti. Tena anākaṅkhamānena parasantakāni paṭiggahitāni atirekatiyojanaṃ harantassa anāpatti siddhā. Ayamattho ‘‘bhikkhuno uppajjeyyu’’nti iminā, ‘‘acchinnaṃ paṭilabhitvā’’ti iminā ca dīpitova hotīti. Porāṇagaṇṭhipade ca ‘‘aññaṃ bhikkhuṃ harāpento gacchati ce, dvinnaṃ anāpattīti vuttaṃ, tasmā dve bhikkhū tiyojanaparamaṃ patvā aññamaññassa bhaṇḍaṃ parivattetvā ce haranti, anāpattīti siddhaṃ, teneva anāpattivāre ‘‘aññaṃ harāpetī’’ti vuttaṃ. Kiṃ harāpeti? Jānantaṃ ajānantaṃ. Kiñcettha yadi jānantaṃ, ‘‘añño harissatīti ṭhapeti, tena haritepi āpattiyevā’’ti ekaṃsato na vattabbaṃ. Jānantopi hi ekacco haratīti. Tato aṭṭhakathāya virujjhati. Atha ajānantaṃ, ‘‘aññassa yāne vā bhaṇḍe vā ajānantassa pakkhipitvā tiyojanaṃ atikkāmeti, nissaggiyānī’’ti pāḷiyā virujjhati, atha ubhopi ekato ekaṃ bhaṇḍaṃ harāpenti, tampi nissaggiyaṃ siyā. Anissaggiyanti yuttiyā virujjhati ‘‘tiyojanaparamaṃ sahatthā haritabbāni asante hārake’’ti avisesena ca pāḷi vuttā. Hārakopi sacetano acetanoti duvidho. Sacetanopi eḷakalomabhāvaṃ vā ‘‘ahamidaṃ harāmī’’ti vā ‘‘maṃ esa idaṃ harāpetī’’ti vā jānanājānanavasena duvidho hoti. Tattha acetano nāma hārako nadīsoto vā nāvā vā assāmikayānaṃ vā hoti. Sacetano pākaṭova. Tattha ‘‘maṃ esa idaṃ harāpetī’’ti ettakaṃ jānantaṃ manussaṃ vā tiracchānagataṃ vā aññaṃ harāpeti, anāpattīti anugaṇṭhipadanayo. Ayaṃ pāḷiyā, aṭṭhakathāya ca ekaraso vinicchayo, ‘‘asante hārake’’ti kiñcāpi idaṃ avisesato vuttaṃ, ‘‘aññassa yāne vā bhaṇḍe vā ajānantassā’’ti vacanato pana sacetanova hārako tattha adhippetoti paññāyati, so ca eḷakalomabhāvañca ‘‘idaṃ harāmī’’ti ca jānanto nādhippeto. Tena vuttaṃ ‘‘añño harissatīti ṭhapeti, tena haritepi āpattiyevā’’tiādi. Tattha hetukattuno abhāvatova. Pāḷiyañhi ‘‘aññaṃ harāpetī’’ti hetukattuvasena vuttā . Itare dve jānantā idha sambhavanti. ‘‘Ajānantassa pakkhipitvā’’ti pāḷiyaṃ ‘‘esa harāpetī’’ti vā ‘‘idaṃ ṭhānaṃ atikkamāpetī’’ti vā jānantassa yāne vā bhaṇḍe vā pakkhipitvā tiyojanaṃ atikkamāpeti, na nissaggiyā hontīti dīpeti.

『已踏上长途旅行者』——此语表明：凡本已在长途旅行中者，即便途中获得羊毛，亦以三由旬为限须携带，何况未踏上旅途者，更须如此。亦可与『已踏上长途旅行者尼萨耆亚』相连读。正因此故，由于意在停歇的行进之心已息，故对被称为『未踏上旅途者』之人，无犯之义已得成立。在此种释义中，理应理解为：若比库获得羊毛……乃至……即便无人携带，已踏上长途旅行者亦成尼萨耆亚巴吉帝亚，如是连贯理解。『若欲者，比库应受取』——此表明：仅对自己所有之羊毛逾越三由旬方结罪。由此可知，对不欲者，受取他人之物携带逾越三由旬，则无犯。此义已由『若比库获得』及『受取被夺之物』二语所揭示。古疏节中亦言：『若令另一比库携带而行，则两人均无犯』——由此可知：两位比库各行至三由旬极限，互换对方之物继续携带，则无犯。正因此故，无犯条款中说『令另一人携带』。令何人携带？令知情者或不知情者。此处若是知情者，则不应断然说『安置后令他人携带，彼人虽已携带亦结罪』。因为知情者中有人确实会主动携带。此与注疏相违。若是不知情者，则与律文『放入他人不知情的车辆或行李中令逾越三由旬，成尼萨耆亚』相违。又若两人共同携带一件物品，此亦可能成尼萨耆亚。说无犯则与道理相违，因律文不加区别地说『无人携带时，已踏上旅途者须亲手携带，以三由旬为限』。携带者亦有两种：有心者与无心者。有心者又依是否知道羊毛之性质，或是否知道『我在携带此物』，或是否知道『此人令我携带此物』，分为知情与不知情两种。其中无心携带者，如河流、船只或无主车辆。有心者则显而易见。其中，令知道『此人令我携带此物』的人——无论人类或畜生——携带，则无犯，此为附疏之解。此乃与律文及注疏一致之抉择。虽然『无人携带时』此语不加区别而说，然而依据『放入他人不知情的车辆或行李中』之语，可知其所意指者乃有心的携带者，而此处所不意指者，乃是知道羊毛之性质且知道『我在携带此物』之人。故言：『安置后令他人携带，彼人虽已携带亦结罪』等等——正因为缺乏使役者之身份故。律文中以使役者身份说『令另一人携带』。其余两种知情者在此情况中则可能成立。律文中『放入不知情者之物中』，是表明：放入知道『此人令我携带』或知道『此人令我逾越此处』的人的车辆或行李中令逾越三由旬，则不成尼萨耆亚。

‘‘Harāpetī’’ti idaṃ hetukattuvacanataṃ sādheti, tasmā aṭṭhakathāyaṃ ‘‘sāmikassa ajānantassevā’’ti idaṃ ‘‘maṃ esa harāpetī’’ti evaṃ ajānantaṃ sandhāya vuttaṃ. ‘‘Sāreti codeti anubandhāpetī’’ti idaṃ ‘‘maṃ esa idaṃ ṭhānaṃ atikkamāpetī’’ti evaṃ jānantaṃ sandhāya vuttaṃ. Ajānantopi sāraṇādīhi ṭhitaṭṭhānaṃ nātikkamati, na vā anubandhati. Atha sāraṇādīhi anatikkamitvā attano ruciyā atikkamati āpatti eva bhikkhuno hetukattubhāvāsambhavato.

『令携带』一语成立使役者的语态，故注疏中『仅对物主不知情者』，是针对不知道『此人令我携带』者而言。『催促、驱使、令随行』，是针对知道『此人令我逾越此处』者而言。不知情者即便经催促等，亦不会逾越所在之处，亦不会随行。若经催促等而不逾越，却依自己意愿逾越，则比库因无法成立使役者身份，仍须结罪。

Idāni yathāṭhitaṭṭhānato paṭṭhāya vakkhāma, ‘‘asantepi hārake’’ti hārakālābhapaccayāpi sayaṃ haraṇato nissaggiyameva, pageva sati hāraketi ayameko attho. Avadhāraṇatthaṃ api-saddaṃ gahetvā asante eva hārake nissaggiyaṃ, sati pana hārake na tena harāpentassa nissaggiyanti ayaṃ dutiyo attho. ‘‘Saṅghato vā…pe… attano vā dhanenā’’ti iminā kiñcāpi acittakamidaṃ sikkhāpadaṃ, saṅghādito pana attanā ākaṅkhamānena paṭiggahitasseva eḷakalomassa tiyojanātikkame āpatti, na ajānato appaṭiggahitassa cīvarādīsu kutoci laggassa atikkamaneti dīpeti. Anugaṇṭhipade pana ‘‘kambalassa upari nipajjitvā gacchantassa sace ekampi lomaṃ cīvare laggaṃ hoti, āpatti eva kambalato vijaṭitattā’’ti vuttaṃ, taṃ kambalassa paṭiggahitattā attano icchāya paṭiggahitameva hotīti yuttaṃ. Yasmā ‘‘anāpatti katabhaṇḍe’’ti vuttaṃ, tasmā taṃ anekampi katabhaṇḍaṭṭhāniyameva hoti. Tañhi anena paṭiggahitaṃ, na lomaṃ. Atha lomampi aggahitameva hoti, katabhaṇḍaṃ dupparihāriyalomavinibbhogakatabhaṇḍo niyamo. Evaṃ sante akatabhaṇḍe tikapācittiyaṃ, katabhaṇḍe tikadukkaṭañca nayato dassetabbaṃ bhaveyya, aññathā tikassa dassitattā. Saussāhattāti appaṭippassaddhagamanattā. Acittakattā cāti bhikkhuno ussāhānurūpaṃ lomānaṃ tiyojanātikkamanato vināpi payogacittena haraṇacittena āpajjati evāti adhippāyo. Sā anāpatti pāḷiyā na sametīti anto pana payogena tiyojanaparamaṃ atikkamitattā anāpatti. ‘‘Tiyojanaṃ haratī’’ti iminā tiyojanaṃ padasā netukāmopi antotiyojane pade pade dukkaṭaṃ nāpajjatīti dasseti, taṃ yuttaṃ ‘‘tiyojanaṃ vāsādhippāyo gantvā tato paraṃ haratī’ti vacanassatthitāyā’’ti vuttaṃ. Punapi vuttaṃ ‘‘aññaṃ harāpetīti ‘idaṃ harissāmī’ti saussāhameva aññaṃ harāpetīti attho. Itarathā gacchantassa sīse ṭhapesi, tasmiṃ ajānantepi anāpatti siyā’’ti. Sace pana ‘‘agacchante yāne vā’’tiādinā nayena vuttattā haraṇādīhi janitaussāhānaṃ hatthiādīnaṃ ‘idaṃ karissāmā’ti vā ‘harissāmā’ti vā ābhoge janite eva anāpatti, na ajaniteti upatissatthero āhā’’ti ca vuttaṃ. Parivattetvā ṭhapiteti dvinnampi bahi nikkhipitattāti upatissatthero. Bahisīmāya ṭhapitaṃ bhaṇḍikaṃ anto antosīmāyaṃ ṭhapitaṃ bahi karoto anāpattīti keci, na sundaraṃ viya.

现在从所在之处起讲说。『即便无人携带』——此乃因无法得到携带者而自行携带，故成尼萨耆亚，何况有携带者时，此为第一种释义。取强调语气之『亦』字：确实在无人携带时成尼萨耆亚，若有携带者，令其携带者则不犯，此为第二种释义。『从僧团……乃至……以自己之财』——虽然此学处为无心之戒，然而此语表明：仅对自己出于意愿从僧团等处受取之羊毛逾越三由旬方结罪，对不知情者、未受取之袈裟等物从某处粘附而逾越，则不结罪。附疏中则言：『卧于毛毯上行走，若即便一根毛粘附于袈裟，仍结罪——因毛毯已被解开』，此乃因毛毯已受取，故凡依自己意愿受取之物皆如是，此说合理。由于律文说『无犯：已制作之物』，故彼物即便数量再多，亦属已制作之物的范畴。此乃因他已受取该物，而非羊毛本身。又若羊毛亦算未受取，则已制作之物，乃是难以分离羊毛之已制作物的规定。如此，则未制作之物应示以三种巴吉帝亚，已制作之物应示以三种恶作，否则便与已示三种者相违。『由于有出行意愿』者，乃因行进意愿未息。『又因其为无心之戒』——意指：即便无运送之心的意图，只要因比库自身之意愿，羊毛随之逾越三由旬，亦须结罪。该无犯之说与律文不符——意指：以自己意图行进至三由旬以内之处，则无犯。『携带三由旬』——此语表明：即便意欲步行携带至三由旬者，在三由旬以内每步亦不结恶作，此说合理，故言『意在行至三由旬，其后再继续携带』之语义确实存在。又再说道：『令另一人携带』，意为『令有意愿、打算携带此物的人携带』，否则，若安置于行人头上，彼人即便不知情亦应无犯。若依『于不行走之车辆等』等方式所言，则：由运送等所生意愿，若象等牲畜生起『我要做此事』或『我要携带』的意识，则无犯；若未生起则有犯——伍巴帝萨长老如此说。又言：『互换后放置』——伍巴帝萨长老认为，此乃两人均将物品置于界外之故。将放置于界外之包裹，由外界移至界内者无犯——某些人如此说，但似乎并不妥善。

§575

575.Paṭilabhitvā haratīti paṭhamatiyojanato paraṃ harati, na dutiyāditoti attho. Katabhaṇḍe uppannokāsābhāvā anāpatti.

575.『获取后携带』者，意谓超过第一由旬后方携带，而非第二由旬等。至于已制成品，因彼时无生起机缘，故不犯。

Eḷakalomasikkhāpadavaṇṇanā niṭṭhitā. · 羊毛学处的注释已结束。

7. Eḷakalomadhovāpanasikkhāpadavaṇṇanā七、令洗羊毛学处的注释

§581

581. Kiñcāpi purāṇacīvaradhovanasikkhāpade cīvaraṃ ṭhapetvā ‘‘aññaṃ parikkhāraṃ dhovāpetī’’ti (pārā. 507) anāpattivāre vuttaṃ. Imassa pana sikkhāpadassa uppannakālato paṭṭhāya eḷakalomadhovāpanādinā āpattīti eke. Sā vā anāpatti mūlāpattito eva, na imamhāti eke. Eḷakalomānaṃ aparikkhārattā bhaṭṭhaṃ aggahaṇamevāti eke. Imassa antimanayassa atthappakāsanatthaṃ idaṃ pañhākammaṃ – ‘‘dhovāpetī’’ti idaṃ rajāpanavijaṭāpanaggahaṇena nippadesavācipadaṃ, udāhu aggahaṇena sappadesavācipadaṃ. Kiñcettha yadi nippadesavācipadaṃ, sabbattha idameva vattabbaṃ, na itarāni. Atha sappadesavācipadaṃ, ‘‘avuttā dhovati, aparibhuttaṃ dhovāpetī’’ti ettha virodho. ‘‘Avuttā rajati vijaṭeti, nissaggiya’’nti aniṭṭhappasaṅgatoti? Desanāvilāsamattaṃ bhagavato vacanaṃ, katthaci tikapadavacanaṃ, katthaci ekapadavacanaṃ, nippadesapadameva te vadantīti. Sace ‘‘katabhaṇḍaṃ dhovāpetī’’ti ettha paṭivirodho, ‘‘katabhaṇḍaṃ vijaṭāpeti, anāpattī’’ti aniṭṭhappasaṅgato anāpatti evāti ce? Na, akatabhaṇḍassa suddhalomassa vijaṭāpanaṃ ito vā dātabbaṃ. Udakādidhovanavasena piṇḍetvā ṭhitānaṃ vijaṭāpanaṃ labbhatīti ce? Purāṇasanthatassa vijaṭāpane anāpattiyā bhavitabbaṃ, na ca taṃ yuttaṃ ‘‘aparibhuttaṃ dhovāpetī’’ti vacanato. Tena paribhuttaṃ dhovāpeti rajāpeti vijaṭāpeti, nissaggiyamevāti siddhaṃ hoti, tañca paribhuttaṃ nāma katabhaṇḍameva hoti. Na hi sakkā eḷakalomāni paribhuñjituṃ, aññathā ‘‘paribhuttaṃ dhovāpetī’’ti vacanaṃ niratthakaṃ hoti. Na hi ettha ‘‘purāṇāni eḷakalomāni dhovāpeyya vā’’ti vacanaṃ atthi purāṇacīvarasikkhāpade viya. Tattha ādinnakappavasena, idha taṃ likhitaṃ. Lekhadosoti ce? Na, visesahetuno abhāvā, purāṇacīvarasikkhāpade aparibhuttaṃ katabhaṇḍaṃ nāma, ‘‘kambalakojavasanthatādi’’nti vacanato ca. Kiñcāpi iminā saddena ayamattho siddho, ‘‘dhovāpetī’’ti idaṃ pana siyā nippadesaṃ. Siyā sappadesaṃ. Tañhi ‘‘avuttā dhovatī’’tiādīsu nippadesaṃ. ‘‘Katabhaṇḍaṃ dhovāpetī’’ti ettha sappadesaṃ. ‘‘Akatabhaṇḍaṃ dhovāpeti rajāpeti, anāpattī’’ti ‘‘vijaṭāpeti, anāpattī’’ti vacanappamāṇato anāpatti evāti ce? Na, vacanappamāṇato eva āpattīti āpajjanato. ‘‘Aparibhuttaṃ dhovāpetī’’ti vacanameva hi taṃ aparibhuttaṃ santhataṃ vijaṭāpentassa anāpattīti dīpeti ce? Siddhaṃ paribhuttaṃ vijaṭāpentassa āpatti evāti.

581. 虽然在旧衣洗涤学处中，将衣搁置一旁，于不犯项下说『令洗其余资具』（《巴拉基咖》507），然而关于本学处，自其制立之时起，令洗羊毛等，某些师言犯戒。又某些师言：彼不犯乃就根本违犯而言，非就本学处。又某些师言：因羊毛非资具，故脱落而不取即是。为阐明此最后一说之义，提出如下问难——『令洗』一词，究竟是连同染色、梳理等并举之无省略语，抑或是省略诸项之省略语？于此若为无省略语，则处处当说此语，不应说其余。若为省略语，则『自洗』与『令洗未受用品』二者之间便有矛盾。『自染自梳理，属尼萨耆亚巴吉帝亚』，此乃引发不当结论之语。世尊之言乃是宣示的不同形式，有时以三词宣说，有时以一词宣说，持此说者称为无省略之语。若谓『令洗已制品』此处有相违，则『令梳理未制品，不犯』亦引发不当结论，故应为不犯？非也，未制品之纯净羊毛的梳理，当由此处或他处给予。以水等洗濯后团积之物，可令梳理？则对旧卧具之梳理应无犯，然此与『令洗未受用品』之语不符。因此，受用已经制成之品者，令洗、令染、令梳理，已成立为尼萨耆亚巴吉帝亚，而所谓受用者，即是已制成品。羊毛实不能受用，否则『令洗受用品』之语便成无义。此处并无如旧衣学处中『或令洗旧羊毛』之语。彼处乃依所受领之适量，此处则如是记录。若谓文字有误？非也，因无特殊理由，旧衣学处中所谓未受用之已制品，依『毯子、被套等』之语而明。虽以此语此义已成立，然『令洗』一词或为无省略，或为有省略。在『自洗』等处为无省略，在『令洗已制品』处为有省略。若谓依『令洗未制品、令染』不犯、『令梳理』不犯之文量，应为不犯？非也，正是依文量而犯，故犯。若谓『令洗未受用品』之语正显示令梳理未受用卧具者不犯？则令梳理已受用品者犯，此已成立。

Eḷakalomadhovāpanasikkhāpadavaṇṇanā niṭṭhitā. · 令洗羊毛学处的注释已结束。

8. Rūpiyasikkhāpadavaṇṇanā八、金银钱财学处的注释

§583-4

583-4.Sabbampīti tividhampi. ‘‘Muttā maṇi veḷuriyo saṅkho’tiādi pana kiñcāpi rājasikkhāpade ‘na vaṭṭatī’ti pasaṅgato vuttaṃ, sarūpato pana āpattidassanavasena sakaṭṭhānepi vattumāraddha’’nti vuttaṃ. Kathametaṃ? Muttādīnaṃ sakaṭṭhānaṃ jātaṃ, na hi tāni idha pāḷiyaṃ dissantīti imassa aṭṭhakathāyaṃ vuttāni, rājasikkhāpadassapi aṭṭhakathāyaṃ vuttānīti. Na kevalaṃ hiraññasuvaṇṇameva, aññampi khettavatthādikaṃ ‘‘akappiyaṃ na sampaṭicchitabba’’nti sāmaññena, na sarūpato. Pāḷiyaṃ pana sarūpato ‘‘cīvaracetāpannaṃ nāma hiraññaṃ vā suvaṇṇaṃ vā muttā vā maṇi vā’’ti ettakameva vuttaṃ, tasmā rājasikkhāpadamevassa sakaṭṭhānaṃ. Muttāmaṇiggahaṇena cettha tajjātiyaggahaṇaṃ siddhamevāti nāgato imassa paṭhamameva paññattattā. Yadi evaṃ idha anāgatattā kataraṃ nesaṃ sakaṭṭhānanti? Idameva atthato, no sarūpato.

583-4.『一切』者，即三种皆是。『珍珠、宝石、琉璃、螺贝等』虽然在宝物学处中因不应当之故提及，然为显示相应犯相，在各自本处亦开始宣说。此作何解？珍珠等有其本处，但彼等不见于本处经文，故在本学处的注疏中提及，亦在宝物学处的注疏中提及。不仅金银，其余如田地等，依通则『不应受取非法之物』，而非依其特定形式。然经文中依特定形式说『所谓衣之代价，即金银、珍珠、宝石等』，仅说此等，因此宝物学处才是其本处。以珍珠宝石之列举，同类之物的列举于此已然成立，故本学处最初制立时未引入此等。若如此，彼等未引入本处，则其中哪一个是其本处？就义而言是此处，就特定形式而言则非。

Kathaṃ? Etāni hi ratanasikkhāpade nissaggiyavatthūni, dukkaṭavatthūni ca ekato ‘‘ratana’’nti āgatāni, ‘‘ratanasammata’’nti kappiyavatthu āgataṃ. Tesu ca dasasu ratanesu rajatajātarūpadvayaṃ idha nissaggiyavatthu, avasesaṃ dukkaṭavatthūti siddhaṃ. Idha ca siddhattā eva ratanasikkhāpadassa anāpattivāre ‘‘ratanasammataṃ vissāsaṃ gaṇhāti, tāvakālikaṃ gaṇhāti, paṃsukūlasaññissā’’ti vuttaṃ, na ratanaṃ vuttaṃ. Sattavidhadhaññadāsidāsakhettādi pana brahmajālādisuttavasena (dī. ni. 1.1 ādayo) akappiyanti siddhaṃ, tasmā idha dukkaṭavatthūti siddhaṃ, teneva anuyogavatte ‘‘dhammaṃ jānāti, dhammānulomaṃ, vinayaṃ, vinayānulomaṃ jānātī’’ti (pari. 442) vuttaṃ. Tathā āmakamaṃsampi dukkaṭavatthuṃ āpajjatīti? Na, idha vinaye anuññātattā ‘‘anujānāmi, bhikkhave, amanussikābādhe āmakamaṃsa’’ntiādinā (mahāva. 264), tasmā na āmakamaṃsaṃ sutte āgatampi dukkaṭavatthu hoti, tathāpi attano paribhogatthāya paṭiggahaṇe dukkaṭamevāti no takkoti ācariyo. ‘‘Idha nikkhipāhī’ti vutte upanikkhittasādiyanameva hotī’’ti vadanti. ‘‘Akappiyavicāraṇā eva na vaṭṭatīti ce? Kappiyañca akappiyañca nissāya ṭhitanti ettha taṃ sayaṃ aparibhogārahaṃ hutvā tadagghanakaṃ kappiyabhaṇḍaṃ paribhogārahaṃ hutvā ṭhitanti attho’’ti likhitaṃ, ‘‘paṃsukūlabhāvena ṭhitattā, guttaṭṭhānācikkhanassa kappiyattā ca kappiyaṃ nissāya ṭhitaṃ. ‘Idaṃ gaṇhā’tiādinā vadantassa akappiyattā akappiyaṃ nissāya ṭhita’’nti ca. Evampi kappiyañca akappiyañcāti ‘‘imasmiṃ okāse ṭhapitaṃ, kiṃ na passasīti chekatare imeva kahāpaṇe’’tiādivacanassa kappiyattā kappiyaṃ nissāya ṭhitaṃ. ‘‘Idaṃ gaṇhā’’ti vutte dubbicāritattā attano akappiyattā tato āgataṃ akappiyaṃ nissāya ṭhitameva hoti. ‘‘Idaṃ gaṇhā’ti vutte tena gahite ‘uggaṇhāpeyya vā’ti vuttavidhiṃ na pāpuṇāti, kevalaṃ dubbicāritattā tasseva taṃ akappiyaṃ hoti, mūlapaṭiggahaṇassa suddhattā parato pattacatukke tatiyapatto viyāti ca evaṃ upatissatthero vadatī’’ti anugaṇṭhipade vuttaṃ. Kiṃ bahunā, visuddhāgamattā kappiyaṃ. Dubbicāraṇāya sati akappiyaṃ nissāya ṭhitaṃ hotīti no takkoti ācariyo. ‘‘Evaṃ saṅghagaṇādīnampi atthāya pariccattepi tena samānagatikattā ṭhapetvā āpattivisesa’’nti vuttaṃ.

如何理解？此诸珍宝于宝物学处中，属尼萨耆亚巴吉帝亚之物与属恶作之物，合并以『珍宝』之名出现，而『视同珍宝』则以法净之物出现。在此十种珍宝中，银与金两类于此处为尼萨耆亚巴吉帝亚之物，其余为恶作之物，此已成立。正因于此处已成立，宝物学处不犯项下说『视同珍宝而信任受取、临时受取、作尘堆衣想者』，而未说『珍宝』。七种谷物、奴婢、田地等依《梵网经》等经（《长部》第一经等）为非法之物，此已成立，因此于此处此等为恶作之物，此已成立，正因如此，在审问规则中说『知法、随顺于法、知律、随顺于律』（《附随》442）。同样，生肉是否亦犯恶作之物？非也，因于此律中已开许：『比库们，我允许在非人病中受取生肉等』（《大篇》264），因此纵然在经中出现的生肉，亦非恶作之物；然而为自己受用而受取，则犯恶作，老师以此为不确定之见。『说置于此处时，受托存放则为接受』，如是有人说。『若所谓非法之物的考察本身就不应当，而以依存法净与非法净之物来说明——其中彼物自身不堪受用，成为与其等值的法净之物，堪受用而存在』，此义如是记录。又：『因其具有尘堆衣之性质而存在，以及告知保管之处者为法净之故，乃是依存于法净之物。因说「取此等」等者为非法之故，乃是依存于非法之物。』如此，『依存于法净与非法』之语——『置于此处，你难道没看见吗？就拿这些咖哈巴纳去』等语，因其为法净之故，乃是依存于法净之物；说『取此』时，因行为不当，就自身之非法性而言，从彼而来者乃是依存于非法之物。『说「取此」而彼取之时，不达「或令受取」之所说规定，单因行为不当，对彼而言彼物成为非法之物；而根本受取清净，其后如钵四法中第三钵一般』，如是伍波底萨长老在《阿努甘提》中如是说。总而言之，因传承清净，故为法净之物；若有不当行为，则成依存于非法之物，老师以此为不确定之见。又说：『如是即使为僧团、众等之利益而舍弃，亦因与彼同行之故，除犯相差别外』。

Na kiñci kappiyabhaṇḍaṃ cetāpitanti cetāpitañce, upāyābhāvaṃ dasseti. ‘‘Upanikkhepaṃ ṭhapetvāti sace so upāsako ‘atibahuṃ etaṃ hiraññaṃ, idaṃ bhante ajjeva na vināsetabba’nti vatvā sayaṃ upanikkhepadese ṭhapeti, aññena vā ṭhapāpeti, etaṃ upanikkhepaṃ ṭhapetvā tato laddhaṃ udayaṃ paribhuñjanto saṅgho paccaye paribhuñjati nāmā’’ti vuttaṃ.

『无任何法净之物可供交换』，若已交换，则显示无善巧之道。『置于托管处』——若彼近事男说：『此金银过多，大德，今日不应毁弃此物』，而自己放置于托管处，或令他人放置，从彼处所得利益，僧团受用资具，名为受用资具，如是已说。

§585

585. Ayaṃ kira itthaṃlakkhaṇasampanno ukkaṃsato. Evaṃ aṅgasampannopi aparabhāge lobhavasena vā aññena vā kāraṇena sace nimittaṃ katvā pāteti, āpatti dukkaṭassa. Senāsanampi paribhoge paribhogeti pavese pavese. So hi kāraṇantarena rukkhamūlikassa, abbhokāsikassapi vaṭṭati eva, ṭhānanisajjādivasena nivāsādhippāye sati paribhoge paribhoge paccavekkhitabbaṃ. Bhesajjassa satipaccayatā sabbakālampīti eke. Asannihitassa pacchābhattameva, sannihitassa purebhattampīti no takkoti ācariyo. ‘‘Yāmakālikaṃ sattāhakālikaṃ yāvajīvikaṃ āhāratthāya…pe… paṭiggaṇhāti, āpatti dukkaṭassa. Ajjhohāre ajjhohāre āpatti dukkaṭassā’’ti (pāci. 244) hi vuttaṃ. Dukkaṭañhi vikālabhojanasikkhāpade āgataṃ vikāle āpajjati, no kāle āhārakālattā, sannidhisikkhāpade āgataṃ pana kālepi sannidhijātattā, teneva tattha sattāhakālikayāvajīvikadvayameva vuttanti. ‘‘Sati paccaye’’ti vacanato nāyaṃ viseso labbhatīti ce? Na, aniṭṭhappasaṅgato, vacanāniyamato ca. Sannidhisikkhāpade hi ‘‘anāpatti yāvakālikaṃ yāvakālaṃ nidahitvā bhuñjati. Yāmakālikaṃ yāme nidahitvā bhuñjatī’’ti (pāci. 256) ettha vacanappamāṇato yāmakālikaṃ na purebhatte, na pacchābhatte, na divase, na rattiyaṃ yāmameva nidahitvā bhuñjantassa anāpattīti aniṭṭhappasaṅgo. Tathā tattheva ‘‘yāmakālikaṃ yāmaṃ nidahitvā bhuñjati, sattāhakālikaṃ sattāhaṃ nidahitvā bhuñjatī’’ti ettakameva vuttaṃ, na vuttaṃ ‘‘sati paccaye’’ti, tasmā satipaccaya-vacanaṃ katthaci hoti, katthaci na hotīti vacanāniyamato āpattiyāpi aniyamo siyā. Evaṃ santepi yathāvuttadukkaṭaṃ āpajjati eva. Na anāhārappayojanattā yāmakālikādīnanti ce? Na, sappiādimissabhojanassa paṇītabhojanabhāvappattito. Apica sabbakālikesu yāvakālikaṃ oḷārikaṃ, taṃ āhāratthāya paṭiggaṇhantassa kāle anāpatti, pageva anoḷārikaṃ yāmakālikādiṃ, āhāratthāya eva anuññātattā. Yāvakālike eva anāpattīti ce? Na, anāhāratthāya gaṇhantassa āpattisambhavato itaraṃ āhāratthāya gaṇhantassa viya, tasmā yathāvuttamevettha sanniṭṭhānaṃ pāḷiṃ, yuttiñca anulometīti.

585. 此人如此具足所说特征，此乃就殊胜而言。如此诸根具足者，若在后时因贪或其他原因，作相而令其落，犯恶作。住所亦每次受用时受用，每次进入时进入。彼因其他原因，于住树下者、住露天者亦应当。以住宿意趣下，站立、坐等每次皆应省察。某些师言：药品依念而有缘，一切时皆是。老师以此为不确定之见：未现前者唯于食后，现前者亦可于食前。因已说『七日药、七日药、终身药，为食故……受取，犯恶作；每次吞咽时，犯恶作』（《巴吉帝亚》244）。非时食学处所说之恶作，于非时犯，于时不犯，因彼乃食时；而储存学处所说者，即于食时亦因已储存之故犯，正因如此，彼处唯说七日药与终身药二者。若谓从『依念有缘』之语不得此区别？非也，因引发不当结论，以及语句无定例。于储存学处中，『不犯：储放时药储放时量而食；七日药储放七日量而食』（《巴吉帝亚》256）——于此依文量，七日药在食前不可、食后不可、白昼不可、夜晚不可，唯储放一时量而食者方不犯，此引发不当结论。同样，彼处唯说『七日药储放七日而食，终身药储放终身而食』，而未说『依念有缘』，因此『依念有缘』之语，有时有，有时无，由语句无定例，则于犯戒亦应无定例。即便如此，仍然犯如所说之恶作。若谓七日药等不以食为目的？非也，因酥油等混合美食已达精美食品之性。复次，于一切时药中，时药最粗重，于食时受取者不犯，则更不用说非粗重之七日药等，因其唯为食故而开许。若谓唯于时药不犯？非也，因非为食故受取者有犯之可能，如为食故受取者一般。因此，如所说者乃是此处之定论，与经文及义理相符。

Desanāsuddhīti ettha desanā nāma vinayakammaṃ, tena vuṭṭhānampi desanā eva nāma hotīti. ‘‘Paṭiggaṇhātī’’ti avatvā ‘‘paṭisevatī’’ti vuttattā paṭiggahaṇe pana satiṃ akatvā paribhoge karontassa anāpatti. Khīṇāsavā katakiccattā vibhattadāyādā viya honti, tena tesaṃ sāmiparibhogā honti. Aññathā yāvakālikabhāvaṃ anatikkantattā virujjhati. Iṇaparibhogo na vaṭṭati, bhesajje āpattito, itarasmiṃ ayuttaparibhogato, iṇaṃ viya ananuññātabhuttattā ca. ‘‘Ādito paṭṭhāya hi alajjī nāma natthi, tasmā na koci saṅkitabbo’’ti likhitaṃ. Bhārabhūtā saddhivihārikādayo. Yathādānameva gahitattāti ettha ‘‘attano hatthena ce deti, na vaṭṭatī’’ti vuttaṃ, ‘‘atirekabhāgaṃ gahetvā punadivase attano atthāya uddhaṭabhāgaṃ tattheva dāpeti, vaṭṭatī’’ti ca. Parivattakaṃ deti, dhammiyañce, vaṭṭati. No adhammiyaṃ. ‘‘Taṃ dhammānuggahena uggaṇhituṃ vaṭṭatī’’ti vuttaṃ. Kena lesenāti ce? ‘‘Alabbhamānāya sāmaggiyā anāpatti sambhoge saṃvāse’’ti (mahāva. 130) iminā upasampadakkhandhakavacanalesena.

「宣说清净」者，此处所谓「宣说」，是指律中的甘马；由该甘马而出罪，亦称为「宣说」。因经文说「受用」而非「领受」，故若于领受时未作意，而于受用时如法者，则不犯。漏尽者因已完成所应作，如已分配遗产的继承人，故对其物可有主人般地受用。否则，因未超越限时药之期限规定，则相违。债务式受用不合规：就药而言，有犯戒之虞；就其余而言，属不当受用；且如债务一般，属未经允许而受用。有注文云：「自最初以来，本无无惭者，故无人应被怀疑。」同住弟子等是重担所在。关于「按原施予方式领取」，此处说：「若亲手施予，不合规。」又说：「取多出之份，于翌日为自己所需再从同处提取已分出之份，合规。」若给予替换物，若如法，则合规；若不如法，则不合规。有言：「以法相助之方式可接受之。」若问依何方便？则依《大品》所言：「若无法达成和合，则于受用、共住不犯」，此乃达上篇集之语句的方便。

§586

586.Assatiyā dinnanti ettha ‘‘assatiyā dinnaṃ nāma apariccattaṃ hoti, tasmā dussante baddhakahāpaṇādīni satiṃ paṭilabhitvā dāyakā ce puna gaṇhanti, nissaggiyameva desetabbaṃ. Tena akappiyabhaṇḍena te ce dāyakā sappiādīni kiṇitvā saṅghassa denti, tassapi bhikkhuno kappati dāyakānaṃyeva santakattā. Bhikkhunā hi ‘vatthaṃ gaṇhāmī’ti vatthasaññāya eva gahitaṃ, na rūpiyasaññāya. Idañca sikkhāpadaṃ attano atthāya uggahaṇaṃ sandhāya vuttaṃ, na ca tena taṃ attano atthāya paresaṃ vā atthāya gahitaṃ. Atha te dāyakā no ce āgantvā gaṇhanti, dāyake pucchitvā attano atthāya ce pariccattaṃ, saṅghe nissajjitvā āpatti desetabbā. No ce, āpatti eva desetabbā’’ti vuttaṃ, taṃ pubbāparaviruddhaṃ. Āpattidesanāya hi sati rūpiyaṃ paṭiggahitanti siddhaṃ, tasmiṃ siddhe ‘‘tato uppannaṃ tassapi kappatī’’ti idaṃ na yujjatīti. Kappati evāti ce? Na, vatthuṃ anissajjitvā āpatti desetabbāti na yujjati. Acittakattā sikkhāpadassa yujjatīti ce? Na, sabbattha ‘‘rūpiyaṃ paṭiggaṇhātī’’ti vacanato. ‘‘Rūpiyaṃ paṭiggaṇhātī’’ti hi vuttaṃ, aññathā sabbattha ‘‘rūpiya’’nti padaṃ niratthakaṃ hoti vināpi tena tadatthasiddhito. Anena ca vatthaṃ paṭiggahitaṃ, dāyakena ca vatthameva dinnaṃ, vatthagatampi rūpiyaṃ theyyacittena gaṇhanto padavārena kāretabbo. Aṭṭhakathāyañca ‘‘rūpiye arūpiyasaññīti suvaṇṇādīsu kharapattādisaññī’’ti vuttaṃ ‘‘rūpiyaṃ paṭiggaṇhātī’’ti vacanavasena.

「586. 于忘失之时所给予」者，此处说：「所谓忘失时所给予，是尚未舍弃之物，故若施主于布料中夹有钱币等，待恢复正念后若再取回，则应舍出并宣说犯戒。以该不净物，若施主购买酥油等施予僧团，因仍属施主所有，该比库受用亦合规。比库是以『我接受布料』之布料想而领取，非以金钱想领取。此学处是就为自己利益而收取而言，并非以此说明为自己或他人之利益而收取。若那些施主不来取回，询问施主后，若已舍为自己所用，则应于僧团中舍出并宣说犯戒；若未如此，则唯应宣说犯戒。」然而此说前后矛盾。因为既然宣说犯戒，则已证明领受了金钱；既然如此，『由此所生之物，对该比库亦合规』便不成立。若言仍然合规？则不然，未舍出所依物而宣说犯戒，不合道理。若言因学处无心故成立？则不然，因为处处皆说『领受金钱』之故。既然说『领受金钱』，若非如此，则处处之『金钱』一词皆成无义，因无需此词亦可成立其义。然而此处所领受者是布料，施主所给予者亦是布料，就连夹藏于布料中之金钱，若以盗心取之，亦应按条目令其如法处理。注疏中又说：『对金钱作非金钱想，即是对黄金等作粗叶等想』，此乃依据『领受金钱』之语句而言。

‘‘Apica puññakāmā’’tiādi pana vidhānantaradassanatthaṃ vuttaṃ, teneva hi ‘‘imasmiṃ gehe idaṃ laddhanti sallakkhetabba’’nti vuttaṃ. Aññathā sallakkhaṇe vimativasena, vimatiyā ca sati nissaggiyameva ‘‘rūpiye vematiko’’tiādi vacanatoti. Idaṃ vidhānaṃ niratthakameva āpajjati, na ca niratthakaṃ. Kasmā? Dussante baddhakahāpaṇādi assatiyā dinnaṃ vatthasaññāya paṭiggahitañca, tato na rūpiyaṃ dinnañca hoti paṭiggahitañcāti. Ettha āpattidesanākiccaṃ natthi, taṃ pana dāyakānameva paṭidātabbaṃ. Tato uppannaṃ kappiyabhaṇḍañca sabbesaṃ kappatīti imassa vidhānantaradassanatthaṃ ‘‘apica puññakāmā’’tiādīti no takkoti ācariyo.

至于「又，欲求功德者」等，是为显示另一种规定而说，因此说「应当注意在此房舍中得到了什么」。否则，于注意时产生疑惑，有疑惑时，按照「对金钱有疑者」等语句，仍应舍出，此规定便成无义，然不应无义。为何？因夹入布料中之钱币等，是于忘失时以布料想领取，由此既未给予金钱，亦未领受金钱，此处无需宣说犯戒之事，应将其归还施主。由此所生之净物，对所有人皆合规——老师认为，为显示此另一种规定而说「又，欲求功德者」等，此说不合理。

Rūpiyasikkhāpadavaṇṇanā niṭṭhitā. · 金钱学处注释完毕。

9. Rūpiyasaṃvohārasikkhāpadavaṇṇanā九、金钱交易学处注释

§587

587.‘‘Jātarūparajataparivattana’’nti ukkaṭṭhaparicchedena vuttaṃ, tathā ‘‘rūpiyaṃ nāma satthuvaṇṇo kahāpaṇo’’tiādi pāḷivacanañca. ‘‘Arūpiye rūpiyasaññī rūpiyaṃ cetāpetī’’tiādi tikavacanato, ‘‘dukkaṭavatthunā pana nissaggiyavatthuṃ cetāpentassa…pe… nissaggiyaṃ pācittiyaṃ garukassa cetāpitattā’’ti aṭṭhakathāvacanato ca pana anukkaṭṭhaparicchedopettha labbhatīti siddhaṃ. Satthuvaṇṇo ca kahāpaṇo ca tato ye caññe vohāraṃ gacchantīti evamettha samuccayo veditabbo. Imasmiṃ pana sikkhāpade ‘‘nānappakārakaṃ nāma katampi akatampi katākatampī’’ti ettha vibhattānaṃ tiṇṇaṃ rūpiyārūpiyānañca dvinnaṃ vasena pañca tikā vuttā, aṭṭhakathācariyehi tadanulomato eko tiko dassitoti sabbe cha honti.

「587. 『生金银之兑换』」，此乃以最高限度之界定而说，同样，「所谓金钱，是刻有导师图像之咖哈巴那」等巴利原文所言亦如此。又依三项条目「对非金钱作金钱想而令换取金钱」等语句，以及注疏所言「然而以犯恶作之事项令换取尼萨耆亚巴吉帝亚之事项者……尼萨耆亚巴吉帝亚，因令换取较重之物」，可知此处亦可得非最高限度之界定，此已成立。应当知道「刻有导师图像之咖哈巴那」与「其余进入流通者」，在此是并列并举之意。在此学处中，就「各种各样，是已制成的、未制成的、半制成的」，依三种已区分之金钱与非金钱两种类别，共说了五个三项组；注疏诸老师依此义顺次列示了一个三项组，故总计共六个三项组。

Etthāha – aññasmiṃ sikkhāpade ekasmiṃ tikacchede dassite satipi sambhave itare na dassīyanti , idheva kasmā dassitoti? ‘‘Nānappakāraka’’nti mātikāyaṃ vuttattā idheva nānappakārabhāvadassanatthanti. Na kayavikkayasikkhāpadepi vattabbappasaṅgatoti ce? Na, idha dassitanayattā. Atha ca rūpiyassa vibhaṅge ‘‘ye vohāraṃ gacchantī’’ti ante vuttattā satthuvaṇṇādayo vaḷañjanupagā evāti siddhaṃ. Tato avaḷañjanupagehi jātarūparajatehi vohārena na nissaggiyanti āpajjati, tasmā taṃ āpajjanatthanti dassentena ‘‘katena kataṃ cetāpetī’’tiādayo tikā vuttāti, evaṃ sante rūpiyavibhaṅge ‘‘ye ca vohāraṃ gacchantī’’ti na vattabbaṃ, tasmiṃ pade avutte avaḷañjanupagāpi saṅgahaṃ gatāva hontīti katādīhi tikattayassa vattabbapayojanaṃ na bhavissatīti ce? Na, kappiyabhaṇḍena kappiyabhaṇḍapaavattanassāpi rūpiyasaṃvohārabhāvappasaṅgato. ‘‘Ye vohāraṃ gacchantī’’ti vacanenapi kamuka kathala kaṃsabhājana sāṭakādiparivattanassapi rūpiyasaṃvohārabhāvappasaṅgo evāti ce? Na, katādivacanena jātarūpādiakappiyavatthūnaññeva adhippetabhāvadīpanato, tasmā ubhayenapi yadetaṃ katākatādibhedaṃ pākatikarūpiyaṃ yañca kahāpaṇamāsakasaṅkhepaṃ, yañca kahāpaṇādivohārūpagaṃ, ubhayampetaṃ idha ca anantarātītasikkhāpade ca rūpiyaṃ nāmāti adhippetatthasiddhi hoti, na taṇḍulādīni, tattha katādivohārāsambhavato. Ettāvatā katāditikattayappayojanaṃ vuttaṃ.

此处有问：在其他学处中，即便有可能，列示一个三项条目组后，其余便不再列示，为何唯独在此列示？答曰：因为在「各种各样」之母题中已提及，故唯独在此为显示种类繁多之义而列示。若言在买卖学处中亦应提及？答曰：不然，因该义在此处列示之故。又，在金钱的释义末尾说「进入流通者」，故刻有导师图像等乃属流通货币中之辅助符记，此已成立。由此，不属流通货币辅助符记之生金、银，在世间流通中不属尼萨耆亚巴吉帝亚——为显示此义，才说「已制成的与已制成的令兑换」等三项组。若如此，于金钱释义中不应说「进入流通者」，若不说该语，不属流通货币辅助符记者亦已被涵摄，以「已制成」等三项组便无需再说之必要？答曰：不然，因以净物兑换净物亦有成为金钱往来之虞。若言「进入流通者」之语，亦使槟榔、锅、铜器皿、布料等之兑换成为金钱往来之虞？答曰：不然，因「已制成」等语显示所意指者唯为生金等不净物，故两者合用，凡此已制成、未制成等类别之通常金钱，以及咖哈巴那、马萨咖等概括，以及被称为咖哈巴那等流通货币者，此二者在本学处及紧接前一学处中皆名为「金钱」，此为所意指义之成立，而米等则不然，因在彼处不可能有「已制成」等之流通。至此，已说明三组「已制成」等条目之必要性。

Idāni sesattikāni vuccati – ettha hi yathāvuttappabhedaṃ nissaggiyavatthu rūpiyaṃ nāma, sesaṃ dukkaṭavatthupi kappiyavatthupi na rūpiyanti arūpiyaṃ nāma hotīti katvā ‘‘arūpiye arūpiyasaññī pañcannaṃ sahadhammikānaṃ anāpattī’’ti idaṃ na ekaṃsikaṃ āpajjati dukkaṭavatthumhi dukkaṭāpajjanato. Idha vacanappamāṇato nissaggiyavatthuto aññaṃ antamaso muttādipi arūpiyameva nāma. Tattha pañcannaṃ sahadhammikānaṃ anāpattīti ce? Na, rājasikkhāpadavirodhato. Tattha hi ‘‘muttā vā maṇi vā’’ti vuttaṃ, tasmā muttādi akappiyaṃ dukkaṭavatthūti ca siddhaṃ nissaggiyavatthūsu abhāvā. Evaṃ sante ‘‘arūpiye arūpiyasaññī pañcannaṃ sahadhammikānaṃ anāpattī’’ti suddhakappiyabhaṇḍaṃ sandhāya vuttaṃ, na sabbaṃ arūpiyaṃ. Tato aññattha pana ‘‘arūpiye rūpiyasaññī’’tiāditikadukkaṭe ca aṭṭhakathāyaṃ dassitatike ca sabbaṃ arūpiyaṃ nāmāti veditabbaṃ, tasmā arūpiyabhāvadīpanatthaṃ dutiyo tiko vutto. Tadatthameva aṭṭhakathāyaṃ dassito eko tiko. Kasmā na pāḷiyaṃ so vuttoti ce? Tattha cetāpitaarūpiye rūpiyachaḍḍanakasammutikiccābhāvato. Tasmiñhi tike vutte kappiyavatthunopi arūpiyachaḍḍanakasammuti dātabbāti āpajjati, tassa vasena rūpiyachaḍḍanakasammuti eva na vattabbāti? Na, rūpiyassapi sammutikiccābhāvappasaṅgato, tasmā rūpiye rūpiyasaññī kappiyavatthuṃ cetāpeti pattacatukke tatiyapattaṃ viya, taṃ saṅghādīnaṃ nissajjitabbaṃ, nissaṭṭhaṃ pana aññesaṃ kappati tatiyapatto viya. Atha sampaṭicchitarūpiyena cetāpitaṃ hoti dutiyapatto viya, taṃ vināpi sammutiyā yo koci bhikkhu chaḍḍeti, vaṭṭati. Tato paraṃ ‘‘sace tattha āgacchati ārāmiko vā’’tiādinā vuttanayeneva paṭipajjitabbaṃ. Tattha ‘‘rūpiye’’ti vā ‘‘arūpiye’’ti vā sabbattha bhummappatte attano santakaṃ, upayogappatte parasantakanti veditabbaṃ. Etthāha – upatissatthero purimasikkhāpadena rūpiyapaṭiggahaṇaṃ vāritaṃ, iminā suddhāgamena kappiyakārakassa hatthe kappiyaṃ nissāya ṭhitena saṃvohāro vāritoti.

现在说其余三组——此中,如前所述分类,称为「卢比亚」者,即尼萨耆亚之事;其余恶作之事与净物之事,非卢比亚,名为「阿卢比亚」。如是,「于阿卢比亚有阿卢比亚想,对五种如法者无犯」,此说不成一向,因于恶作之事有恶作之犯。此处依语量,除尼萨耆亚之事外,乃至珍珠等亦名阿卢比亚。于彼,对五种如法者无犯耶?不然,因与王学处相违。彼中说「珍珠或宝石」,故珍珠等为不净,是恶作之事,且因于尼萨耆亚诸事中不存在,此已成立。如是,「于阿卢比亚有阿卢比亚想,对五种如法者无犯」,此说指纯净物品,非一切阿卢比亚。然于其余处,「于阿卢比亚有卢比亚想」等三组恶作,及注疏中所示三组,应知一切名为阿卢比亚,故为显示阿卢比亚之性,说第二三组。为此义故,注疏中示一三组。何故经中不说彼耶?因于彼中,对以彼获得之阿卢比亚,无卢比亚舍弃甘马求听之作用。若说彼三组,则于净物之阿卢比亚亦应作舍弃甘马求听,依彼,卢比亚舍弃甘马求听亦不应作耶?不然,因卢比亚亦有求听作用不存在之过失。故于卢比亚有卢比亚想,以彼获得净物,如钵四句中第三钵,彼应舍与僧团等,已舍者,对他人为净,如第三钵。或以已接受之卢比亚获得者,如第二钵,彼即使无求听,任何比库舍弃,皆可。其后,应依「若于彼处来园民或」等所说之法而行。此中,「于卢比亚」或「于阿卢比亚」,一切处,于地上得者,为自己所有;于用途得者,为他人所有,应如是知。此处有说——伍巴提萨长老言:前学处禁止接受卢比亚,此学处以纯正来源,禁止依净人手中所置净物而交易。

§589

589.Nissaggiyavatthunā nissaggiyavatthuṃ…pe… aparāparaparivattane imināti ettha ekasmiṃ eva vatthusmiṃ dvinnaṃ sikkhāpadānaṃ vasena ekato āpatti vuttā, taṃ pana pacchimassa vasena nissajjitabbaṃ. Etena nissaggiyaṃ āpannampi āpajjatīti eke. Parassa rūpiyaggahaṇaṃ parivattananti rūpiye aggahite tassa abhāvato imināva āpatti, na purimena omasavādo viya. Musāvādena musā vadantassāpi hi omasavādeneva āpatti. Nissaggiyavatthunā dukkaṭa…pe… eseva nayoti etassa yuttiṃ dassento ‘‘yo hi aya’’nti āha.

589. 以尼萨耆亚之事换尼萨耆亚之事……乃至……以此辗转交换——此中,于一事上,依二学处,一并说犯,然应依后者而舍。以此,有人说,已犯尼萨耆亚者亦犯。他人之卢比亚取得为交换——于卢比亚未取得时,因彼不存在,仅以此犯,非以前者,如恶口。以妄语说妄语者,亦仅以恶口犯。以尼萨耆亚之事换恶作……乃至……此即方法——为显示此之理由,说「凡此」。

Vaḍḍhiṃ payojentassāti ettha idaṃ gahetvā sati māse, sati saṃvacchare ‘‘ettakaṃ dehī’’ti ce vadati. Rūpiyasaṃvohāro hoti. Vinā kappiyakārakena ‘‘ettakā vuḍḍhi hotu, ettakaṃ gaṇhā’’ti vadato dukkaṭaṃ kayavikkayalakkhaṇābhāvato. ‘‘Mūle mūlasāmikāna’’ntiādi kappiyakaraṇūpāyadassanatthaṃ vuttaṃ, na kevalaṃ nissaṭṭhaṃ aparibhogaṃ hoti, puna evaṃ kate paribhuñjituṃ vaṭṭati. Tassapi paribhoge mūlassa kappiyakaraṇūpāyo ce na hoti, kappiyaṃ ācikkhitabbanti yathā pāḷiyā cettha kappiyakaraṇūpāyo, so ca tatiyapattepi, ‘‘yathā ca attano atthāya gahite evarūpupāyo, tathā saṅghādiatthāya gahitepi eso vā’’ti vuttaṃ. Ime kira paṭhamadutiyapatte yāva gahaṭṭhena parivatteti, tāva na kappiyakaraṇūpāyo, anekapurisayugampi ‘‘akappiyā evā’’ti aṭṭhakathāyaṃ vuttaṃ. Anugaṇṭhipade pana ‘‘saṅghasantakaṃ kappiyabhaṇḍaṃ vikkiṇitvā āgatakahāpaṇānipi paṭiggahaṇaṃ mocetvāva sampaṭicchitabbāni, tasmā kappiyakārako ce imāni tāni kahāpaṇānīti vadati, na vaṭṭatiyeva, paṭikkhipitabbaṃ, na vicāretabbaṃ, vicāreti ce? Sabbesaṃ na kappati. Paṭiggahaṇaṃ mocetvā sampaṭicchitāni ce vicāreti, tasseva na vaṭṭatī’’ti abhikkhaṇaṃ vuttaṃ.

「令增长者」——此中,取此,若有月,若有年,若说「给如是多」,则有卢比亚交易。无净人而说「愿有如是多增长,取如是多」者,恶作,因无买卖之相。「于本金,本金主」等,为显示作净方便而说,非仅已舍者不可受用,再如是作后,可受用。于彼受用中,若本金无作净方便,应告知净物。如经中及此处之作净方便,彼于第三钵亦然,「如为自己利益而取得之如是方便,为僧团等利益而取得亦如是」,如是说。据说,此等第一第二钵,乃至在家人交换时,非作净方便,即使多人对「唯不净」,注疏中如是说。然于随顺句中说:「僧团所有之净物,卖后所得之咖哈巴那,除接受外,应接受,故若净人说『此等是彼等咖哈巴那』,完全不可,应拒绝,不应考察。若考察耶?对一切不净。若除接受而接受已,考察者,唯对彼不可」,如是频频说。

Rūpiyasaṃvohārasikkhāpadavaṇṇanā niṭṭhitā. · 金钱交易学处注释完毕。

10. Kayavikkayasikkhāpadavaṇṇanā十、买卖学处注释

§593

593.Paṭapilotikānanti paṭapilotikehi. ‘‘Ajjhācarati, āpatti dukkaṭassā’’ti idaṃ purimasikkhāpadepi veditabbaṃ. ‘‘Kayitañca hoti vikkayitañcā’’ti etesaṃ padānaṃ viparītato ‘‘attano bhaṇḍa’’ntiādi vuttaṃ. Kasmā? ‘‘Iminā ima’’nti vacanānurūpato. Saddhādeyyavinipātanaṃ panettha aṭṭhānapadānaṃ vasena veditabbaṃ.

593. 「以布片」——以诸布片。「行使,犯恶作」,此于前学处亦应知。「已买且已卖」——此等词之相反,说「自己之物品」等。何故?因顺应「以此换此」之语。然此处,信施损坏,应依八处之词而知。

Kayavikkayasikkhāpadavaṇṇanā niṭṭhitā. · 买卖学处注释完毕。

Niṭṭhito kosiyavaggo dutiyo. · 国西亚品第二完毕。

3. Pattavaggo

第三、钵品

1. Pattasikkhāpadavaṇṇanā一、钵学处解释

§598

598.Bahūpatte sannicayanti ettha sannicayanti bhāvanapuṃsakaṃ, bahū patte vā gahetvā sannicayaṃ karissantīti attho. ‘‘Aḍḍhaterasapalamāsānaṃ gāhikā’’ti likhitaṃ. Ettha –

598. 「多钵积蓄」——此中,「积蓄」为现在被动分词,义为:或取多钵而作积蓄。「十二巴拉玛萨之量」,如是书写。此中——

‘‘Kuḍuvo catupaleyyo, kuḍuvānaṃ catugguṇaṃ;

「库杜沃为四巴雷亚,库杜沃的四倍;巴塔为四倍马萨」——如是说四倍。

Patthaṃ catugguṇo māsā-ti kamāhu catugguṇa’’nti. –

某些人在显示世间俗语之初后如此详述。

Ādiṃ lokavohāraṃ dassetvāva keci papañcenti.

某些人在显示世间俗语之初后如此详述。

§602

602.Khādananti khādanīyaṃ sūpādi. ‘‘Byañjanassa mattā nāma odanato catuttho bhāgo’’ti (ma. ni. aṭṭha. 2.387) brahmāyusuttaṭṭhakathāyaṃ vuttattā ālopassa catutthabhāgaṃ byañjanaṃ anurūpanti gahetabbaṃ. ‘‘Bhikkhuniyā pattasannicayassa vāritattā tadanulomato bhikkhūnampi dutiyo vārito’’ti vuttaṃ, taṃ na yuttaṃ, pāḷiyañhi ‘‘sannicayaṃ kareyyāti anadhiṭṭhito avikappito’’ti (pāci. 735) vuttaṃ. So hi kathinakkhandhake (mahāva. 306 ādayo) nicayasannidhi viya ekopi punadivase ‘‘sannicayo’’ti vuccati. Anantarasikkhāpade pana ‘‘dutiyo vāritoti adhiṭṭhānaṃ niyataṃ, tasmā dve patte adhiṭṭhātuṃ na labhati. Sace ekato adhiṭṭhāti, dvepi na adhiṭṭhitā honti. Visuṃ visuṃ adhiṭṭhāti, dutiyo anadhiṭṭhito’’ti vadanti. Vikappetuṃ pana bahūpi labhati. Idāni vattabbaṃ sandhāya ‘‘nāmamatte viseso’’ti vuttaṃ. Tattha nāmanti majjhimo majjhimomako majjhimukkaṭṭhotiādi.

「副食」者,副食即汤等。因《梵天寿经注疏》中说「副食的量者,名为饭的四分之一」,故应取饭团的四分之一为相应的副食。有说「因比库尼被禁止钵的积蓄,依其相应,比库的第二钵也被禁止」,此不合理,因经文中说「应作积蓄者,未决意、未分配」。因在咖提那篇集中,如积蓄与储藏,即使一个也在次日被称为「积蓄」。但在次学处中,他们说「第二钵被禁止者,决意是确定的,因此不得决意两钵。若一起决意,两者都不成决意。若分别决意,第二个未被决意」。但分配则可得多个。现在就所应说者而说「仅在名称上有差别」。其中,名者,即中等、中等小、中等大等。

§608

608. ‘‘Pākassa hi ūnattā pattasaṅkhyaṃ na gacchatī’’ti vacanato adhiṭṭhitapattopi kharapākena setattā adhiṭṭhānaṃ vijahatīti ce? Na, adhiṭṭhānavijahanesu navasu anāgatattā, tasmā paṭhamapākānaṃ eva ūnattā pattasaṅkhyaṃ na gacchati, tasmiṃ sati aññaṃ viññāpetuṃ na vaṭṭati. ‘‘Ūnapañcabandhanenā’’ti hi vuttaṃ. Chidde, rājiyā vā hi sati tehi adhiṭṭhānaṃ vijahatīti vijahite nāyaṃ paṭisedho, tasmā paccuddharitvā, vikappetvāpi aññaṃ viññāpetuṃ na labhati.

若谓「因经文说『因烧制不足,不达钵数』,故已决意之钵也因粗糙烧制而变白,舍弃决意」?不然,因在九种舍弃决意中未来临,因此仅因初次烧制不足而不达钵数,在那种情况下不许求取另一个。因说「以少于五缀」。在有裂缝或以线缝合时,因那些而舍弃决意,在已舍弃时此禁止不适用,因此即使取出、分配后也不得求取另一个。

Evaṃ pattakārako mūlaṃ labhitvāti ettha pacitvā ṭhapitadivasato paṭṭhāya. Dātukāmo hutvāti ettha dinnadivasato, sutadivasato vā paṭṭhāya dasāhaṃ veditabbaṃ. Liṅgaparivattena pana dasāhātikkame pattasāmikassa bhikkhussa, bhikkhuniyā pana rattātikkame nissaggiyaṃ.

如是「制钵者得根本」,此处从烧制后放置之日起算。「欲施与」,此处从施与之日或听闻之日起算十日应知。但以性别转换,十日过后对钵主比库,对比库尼则一夜过后成尼萨耆亚。

Pattasikkhāpadavaṇṇanā niṭṭhitā. · 钵学处解释已结束。

2. Ūnapañcabandhanasikkhāpadavaṇṇanā二、未满五缀学处解释

§612-3

612-3.Bahū patte viññāpentīti ekamekaṃ viññāpentā bahū bhikkhū bahū patte viññāpenti, bahū vā bhikkhū patte viññāpentīti attho. ‘‘Na, bhikkhave, patto viññāpetabbo, yo viññāpeyya, āpatti dukkaṭassā’’ti idaṃ sikkhāpadaṃ ūnapañcabandhanena samūhataṃ hoti na hotīti? Na hoti tameva gahetvā ‘‘viññāpeti, payoge dukkaṭa’’nti vuttattāti eke. Paṭilābhampi pariyādiyitvā taṃ dukkaṭaṃ vuttaṃ, tasmā taṃ ‘‘paṭilābhena nissaggiyo hotī’’ti iminā samūhataṃ hoti. Aññathā sadukkaṭaṃ nissaggiyaṃ āpajjati anāpattivāravirodho ca. Yā kāci pana akataviññatti ananuññātakāle dukkaṭameva. Bhinnenāti itthambhūtalakkhaṇe, bhedenāti vā attho, hetvatthe karaṇavacanaṃ.

「众多钵令知」者,逐一令知,众多比库令知众多钵,或众多比库令知诸钵,此为其义。「诸比库!不应令知钵,若令知者,犯恶作。」此学处以不满五缚而被废除耶?不被废除。取彼而说「令知,于方便恶作」,如是某些人说。连同获得亦摄入,彼恶作已说,因此,彼以「由获得而成尼萨耆亚」此句被废除。否则,犯带恶作的尼萨耆亚,且与无犯条相违。然而,凡未作令知、非许可时,唯恶作而已。「以破」者,于如是状态之义,或「以破坏」之义,于因义为具格。

Ūnapañcabandhanasikkhāpadavaṇṇanā niṭṭhitā. · 未满五缀学处解释已结束。

3. Bhesajjasikkhāpadavaṇṇanā三、药物学处解释

§620

620. ‘‘Sā ahosi suvaṇṇamālā’’ti vacanato ṭhapetvā sahadhammike aññesaṃ yathāsukhaṃ rūpiyaṃ dātuṃ vaṭṭati uggaṇhāpetuṃ, sabyohārāpebhuñcāti ācariyo, vīmaṃsitabbaṃ iddhimassa iddhivisayattā.

「彼为金鬘」之语故,除同法者外,随意给予他人银钱是允许的,令取得、令交易、令享用,老师如是说。此应审察,因其为神通之神通境。

§622

622. ‘‘Yesaṃ maṃsaṃ kappatī’’ti vacanena yesaṃ maṃsaṃ na kappati, tesaṃ sappiādi kiñcāpi na kappati, na pana nissaggiyavatthūti veditabbaṃ. Tathā na paṇītabhojanavatthūti. Uggahitakaṃ katvā nikkhittanti ajjhoharaṇatthaṃ nikkhittaṃ. Itarañhi paṭiggahetvā ajjhoharituṃ vaṭṭati. Ubhayesampīti pacchābhattaṃ paṭiggahitehi, purebhattaṃ paṭiggahitehi ca katānaṃ. ‘‘Maṃsassa akappiyattā’’ti kāraṇapatirūpakaṃ vatvā. Khādiṃsūti ‘‘vikāle kevalaṃ navanītameva khāditukāmena dadhitakkagatāni apanetabbāni, pacitukāmassa sāmaṃpākaṃ na hotīti therassa adhippāyo’’ti vuttaṃ. ‘‘Khayaṃ gamissatī’’ti vacanato khīraṃ pakkhipitvā pakkasappi vikāle kappatīti siddhaṃ. Bhesajjehīti yāvajīvikabhesajjehi. Katatelaṃ purebhattanti apacitvā kataṃ eva. Uṇhodakenāti tāpanabhāvaṃ dīpetīti keci, taṃ na sundaraṃ. Nibbaṭṭitattāti piññākādito. ‘‘Telatthāya paṭiggahita…pe… dukkaṭamevā’’ti vacanato atelatthāya paṭiggahitehi, sattāhātikkantehipi katatelaṃ katadivasato paṭṭhāya sattāhaṃ vaṭṭatīti chāyā dissati, karamandaṃ rukkhasāroti keci.

「凡肉允许」之语,凡肉不允许者,彼等之酥等虽不允许,然非尼萨耆亚事,应如是知。同样,非上妙食事。「作已取而置」者,为吞食之故而置。其余者,受取后吞食是允许的。「于二者」者,于午后受取者所作,与午前受取者所作。「因肉之不允许」者,说示因之相似。「食」者,「于非时欲食唯生酥者,应除去酸乳、乳酪所含,欲煮者无自煮,此为长老之意趣」,如是已说。「将灭尽」之语故,投入乳而煮之酥于非时允许,此已成立。「以药」者,以尽形寿药。「午前之熟油」者,未煮而熟者。「以热水」者,显示加热之状态,某些人如是说,彼不善。「已转出」者,从油粕等。「为油之故受取……恶作」之语故,非为油之故受取者,虽过七日,熟油从作日起七日允许,此影现可见。「咖拉曼德、树心」,某些人如是说。

§623

623. Avasakasaṭe yasmā khīrādīni pakkhipitvā telaṃ pacanti, tasmā kasaṭaṃ na vaṭṭati, telameva vaṭṭati, tena vuttaṃ ‘‘pakkatelakasaṭe viya kukkuccāyatī’’ti. Vasāya saddhiṃ pakkattā na vaṭṭatīti ce? Vadatha, bhante, navanīte dadhiguḷikātiādisambandho. Madhumhi cattāro kālikā yathāsambhavaṃ yojetabbā, ucchumhi ca, kathaṃ? Samakkhikaṃ seḷakaṃ madhu yāvakālikaṃ. Anelakaṃ udakasambhinnaṃ yāmakālikaṃ, asambhinnaṃ sattāhakālikaṃ, madhusiṭṭhaṃ parisuddhaṃ yāvajīvikaṃ. Tathā ucchu vā raso vā sakasaṭo yāvakāliko, nikkasaṭo udakasambhinno yāmakāliko, asambhinno sattāhakāliko, sukkhakasaṭaṃ yāvajīvikanti veditabbaṃ. Kasmā? Udakasambhedavisesato.

「于残渣油中,因投入乳等而煮油,故残渣不允许,唯油允许,因此说『如煮油残渣而生疑虑』。」「与脂一起煮故不允许耶?」「诸大德!请说,于生酥中酸乳丸等之关联。」于蜜中四种时限应随所应而配属,于甘蔗中亦然。如何?同日之蜜蜡蜜为时限。非蜡蜜、水混合者为夜分限,不混合者为七日限,蜜糖纯净者为尽形寿。同样,甘蔗或汁带自渣者为时限,无渣、水混合者为夜分限,不混合者为七日限,干渣为尽形寿,应如是知。为何?因水混合之差别。

Kiṃ vuttaṃ hoti? Catūsu kālikesu pubbaṃ pubbaṃ garukaṃ, aparaṃ aparaṃ lahukaṃ. Tesu cāyaṃ udakasambhedo garukaṃ lahukaṃ karoti, lahukañca garukaṃ. Ambarasādīni hi yāvakālikattā garukāni, udakasambhedo pana tāni ambapānādisamaññaṃ datvā lahukāni yāmakālikāni karoti. ‘‘Phāṇitaṃ nāma ucchumhā nibbattanti ucchurasaṃ upādāyā’’ti aṭṭhakathāvacanato ucchuraso sattāhakālikoti siddhaṃ. Tattha ‘‘udakasambhedo taṃ yāmakālikaṃ karotī’’tiādiṃ bahuṃ vatvā yojitā.

「何所说耶?于四种时限中,前前为重,后后为轻。于彼等中,此水混合令重者成轻,令轻者成重。芒果汁等因时限性故为重,然水混合给予彼等芒果饮等之名而令成轻、成夜分限。『糖名为从甘蔗生,取甘蔗汁』」,从注疏之语故,甘蔗汁为七日限,此已成立。于彼「水混合令彼成夜分限」等,说多而配属。

Apicettha ucchuraso ‘‘anujānāmi, bhikkhave, ucchurasa’’nti (mahāva. 300) anuññātattā guḷodakaṃ viya ucchurasasāmaññato udakena asambhinnopi agilānassa vaṭṭati, tenevāha aṭṭhakathāyaṃ ‘‘ucchuraso nikasaṭo pacchābhattaṃ vaṭṭatī’’ti (mahā. aṭṭha. 300). Ayaṃ sabbo no takkoti ācariyo. Keci panāhu ‘‘phāṇitaṃ nāma ucchumhā nibbatta’nti vacanato, ‘ucchurasaṃ upādāyā’ti aṭṭhakathāvacanato ca ucchuraso phāṇitameva, tasmā guḷe viya paṭipajjitabba’’nti. Keci ‘‘vuttanayena sattāhakālikova samāno ‘anujānāmi, bhikkhave, ucchurasa’nti visuṃ anuññātattā asambhinnopi agilānassa vaṭṭatī’’ti vadanti. Keci ‘‘vuttanayena visuṃ anuññātattā eva sambhinno vā asambhinno vā yāmakālikova, guḷodakaṃ pana sattāhakālikamevā’’ti vadanti. Keci ‘‘guḷodakaṃ viya so duvidhopi sattāhakālikoyevā’’ti vadanti.

「再者,于此甘蔗汁,『诸比库!我允许甘蔗汁』,因已允许故,如糖水,从甘蔗汁之共名,虽不与水混合,对无病者亦允许,因此于注疏中说『甘蔗汁无渣午后允许』。」「此一切非推论」,老师如是说。某些人则说:「『糖名为从甘蔗生』之语故,『取甘蔗汁』注疏之语故,甘蔗汁即是糖,因此应如糖而行。」某些人说:「以所说方式虽为七日限,『诸比库!我允许甘蔗汁』,因别别允许故,虽不混合,对无病者亦允许。」某些人说:「以所说方式,因别别允许故,混合或不混合,唯夜分限,然糖水唯七日限。」某些人说:「如糖水,彼二种亦唯七日限。」

Tatthāyaṃ paṭhamācariyavāde vicāraṇā – phāṇitānumatiyāyeva ucchurasānumatiyā siddhito visuṃ ‘‘ucchurasa’’nti uddharitvā anumati niratthikāti āpajjati, tathā ‘‘ucchuraso nikasaṭo pacchābhattaṃ vaṭṭatī’’ti aṭṭhakathāpi niratthikā. ‘‘Sattāhaṃ vaṭṭatī’’ti vattabbaṃ siyāti, na ca tathā sakkā vattuṃ. Pacchābhattaṃ vaṭṭanakarasādhikārattāti ce? Na, tasmiṃ adhikāre sattāhakālikassa avattabbappasaṅgato. Kālabhedaṃ anapekkhitvā rasādhikāre otiṇṇattā vuttoti ce? Na sakkā ‘‘nikasaṭo sattāhaṃ vaṭṭatī’’ti vattuṃ. Pacchābhattaṃ vaṭṭanakarasādhikārattā na vattabbanti ce? Na, evañhi vutte tadaññaraso viya ayampi pacchābhattameva vaṭṭati, na tato paranti āpajjati. Tato paraṃ aparibhogattā ‘‘pacchābhattaṃ vaṭṭatī’’ti vuttanti ce? Na, yāvakālikabhāvappasaṅgato. Na so pasaṅgo ābhidosikassāpi ucchurasassa pākena phāṇitādibhāvappasaṅgato. Ayameva tatiyacatutthācariyavādesu vicāraṇā. Dutiyavāde vicāraṇā vuttā, vimaddo panettha bhesajjakkhandhake (mahāva. 300) āvi bhavissati. Phāṇitaṃ nāma ucchumhā nibbattanti madhukatālanāḷikeraphāṇitādito ukkaṭavatthuto nissaggiyavatthuphāṇitassa visesavacanaṃ, tenetaṃ paññāyati ‘‘nissaggiyavatthubhūtaṃ idha phāṇitaṃ nāma ucchumhā nibbattameva, na madhukādito nibbatta’’nti. Ettāvatā yaṃkiñci ucchumhā nibbattaṃ , na taṃ sabbaṃ phāṇitameva nāmāti sādhitaṃ hoti. Teneva khandhake phāṇitaṃ paṭhamaṃ anujānitvāva pacchā ucchuraso anuññāto, tathā tattheva guḷaṃ, guḷodakañca.

关于此处第一位老师观点的考察：由于甘蔗汁的许可已通过糖汁许可而成立，若另行单独列出「甘蔗汁」一项，则该许可便成为无义之举；同样地，注疏中「榨出的甘蔗汁，于食后时分亦可服用」之说，亦成无义。若谓应说「七日内可服用」，然而实际上又无法如此说。若谓因其属于食后时分可用之液汁类别故？不然，若属于该类别，则七日期限之药反而不得说为可用，此说有过失。若谓因不论时间区别而归入液汁类别，故如是说？仍不能说「榨出之汁七日内可用」。若谓因属食后时分可用之液汁类别，故不得如此说？不然，若如是说，则此汁与其他液汁一样，仅食后时分可用，过此则不可用，此说有过失。若谓过此则不可受用，故说「食后时分可用」？不然，此说有沦为日中食之虞。此一过失，因从夜间起之甘蔗汁因烹煮而成为糖汁等物，故并无此过失。此即第三、第四位老师观点中亦适用的考察。第二位老师观点的考察已述，此中之辨析将在药品篇（《大品》第三百节）中显明。所谓「糖汁」，是指从甘蔗所出之物，相较于蜂蜜糖、棕榈糖、椰子糖等物，乃是对尼萨耆亚巴吉帝亚之所依物——糖汁——的特别名称，由此可知：「此处所谓糖汁，乃专指从甘蔗所出者，非指从蜂蜜等所出者。」至此，已证明凡从甘蔗所出之物，并非全部都称为糖汁。正因如此，在篇集中先许可糖汁，之后才许可甘蔗汁，同样地，同处亦如是处理粗糖及糖水。

Ucchurasaṃupādāya apakkā vātiādimhi pana yesaṃ laddhi ‘‘ucchuraso yāmakāliko’’ti. ‘‘Te apakkā vāti sāmaṃ bhikkhunā apakkā vā. Avatthukapakkā vāti vinā vatthunā pakkā vā’’ti atthaṃ vaṇṇayanti, taṃ na yuttaṃ ‘‘ucchurasaṃ upādāyā’’ti imassa vacanassa payojanābhāvappasaṅgato, bhikkhuno pacanādhikārābhāvā. Sāmapāko idhādhippetoti ce? Sāmaṃ apakkassa ucchurasassa tesaṃ attanomatiyā phāṇitabhāvasiddhito ca parato ‘‘purebhattaṃ paṭiggahitena aparissāvitaucchurasena kataphāṇita’’ntiādinayadassanato ca taṃ ayuttaṃ, tattha ‘‘aparissāvitaucchurasena sayaṃkataṃ nirāmisameva vaṭṭatī’’ti vacanaṃ yaṃ tattha kasaṭaṃ sāmapākaṃ na janeti, savatthukapaṭiggahitakataṃyeva taṃ karotīti dīpeti, tasmā paṭiggahetuṃ na vaṭṭati vikāleti porāṇā. ‘‘Koṭṭitaucchuphāṇitaṃ ‘rajanapākaṃ viya oḷārikaṃ savatthukapakkaṃ nāma hotī’ti saññāya purebhattameva vaṭṭatī’’ti vuttaṃ. Mahāaṭṭhakathācariyā ‘‘evaṃ phāṇitaggahaṇaṃ amadhuraṃ, tasmā pacchābhattaṃ na vaṭṭatī’’ti vadiṃsu. Kiṃ madhuratāya, amadhuratāya vāti? Atthameva dassetuṃ mahāpaccariyaṃ tathā vuttanti upatissatthero āha kira. Taṃ yuttanti ucchuto nibbattattā vuttaṃ, tenevāha ‘‘khaṇḍasakkharaṃ pana…pe… vaṭṭatī’’ti. ‘‘Taṃ khīraghaṭe pakkhipitvā pacantī’’ti likhitaṃ. Jallikā nāma pheṇādi.

至于「以甘蔗汁为起点」之「未熟等」段落，持「甘蔗汁属夜分药」观点者，解释「未熟」之义为「比库自行未经烹煮」，「无所依而熟」之义为「无依托物而烹煮」，此解释不合适，因为「以甘蔗汁为起点」此语便成无用，且比库并无主掌烹煮之职权，此说有过失。若谓此处意指自行烹煮？因彼等依自己的见解，自行烹煮未熟甘蔗汁即可成为糖汁，加之后文「以食前时分所受领、未经过滤之甘蔗汁所制成之糖汁」等说法，可知此解不当。彼处有言：「以未经过滤之甘蔗汁自行制作者，纯无附托物则可服用」，此语说明凡不能自行烹煮出渣滓者，乃成为有所依托之受领物所制，故古德言：食后时分不得受领。又言：「捣碎甘蔗所制之糖汁，犹如染色之煮法，属粗重的有依托物烹煮之物，故只在食前时分方可服用。」《大注疏》之老师们说：「如此取用糖汁为不甘甜之物，故食后时分不得服用。」至于是否以甘甜与否为准？据传伍巴帝萨长老说，《玛哈巴杰利亚》如此说，乃是为了显示其义。此说适当，因系从甘蔗所出故如此说，故亦言：「至于糖块……乃至……可服用。」又有记载：「将其放入盛乳之罐中烹煮。」所谓「泡沫」[Pali: Jallikā]，即泡沫等物。

Bhesajjodisaṃ vadantena itare atthuddhāravasena vuttā. ‘‘Āhāratthaṃ pharituṃ samatthānī’’ti khandhake (mahāva. 260) ‘‘yaṃ bhesajjañceva assa bhesajjasammatañca lokassa, āhāratthañca phareyyā’’ti vuttattā vuttaṃ. Ettha vicāraṇā bhesajjakkhandhake āvi bhavissati.

言「属于药品之列」者，系就其余诸物就取义而说。篇集（《大品》第二六〇节）中说「能遍满于食用目的」，即「凡既是药品、又被世间认许为药品，且能遍满于食用目的者」，故如是说。此处的考察将在药品篇中显明。

§624

624.Dvāravātapānakavāṭānīti dvārassa ca vātapānānañca kavāṭāni. Kasāvapakkhepamattena hi tāni attano sabhāvaṃ pariccajitāni honti, tasmā ‘‘makkhetabbānī’’ti vuttaṃ. ‘‘Kasāvo nāma kanakalambādīnipī’’ti vadanti. Adhiṭṭhetīti ‘‘idāni ajjhoharaṇīyaṃ na bhavissati, bāhiraparibhogo bhavissatī’’ti cittaṃ uppādeti. Idha ‘‘vikappetī’’ti padaṃ natthi. Adhiṭṭhānampi mukhāruḷhiyā vuttaṃ ‘‘imaṃ navanītaṃ adhiṭṭhāmī’’ti avattabbato.

「门、窗、扉扇」，即门之扉扇与窗之扉扇。因为此等物品，只需经涩汁涂抹，便已舍弃其本有之性质，故言「应当涂抹」。有人说：「所谓涩汁，亦包括金黄色藤蔓等。」所谓「作意决定」，即生起如是之心：「此物从今起将不再被吞入，而将作外用受用。」此处并无「转净」一语。言「作意决定」亦是就口头习惯而说，实则不应说「我决意此新鲜奶油」。

§625

625.Paribhuñjituṃpana na vaṭṭatīti vissāsābhāvaṃ sandhāya vuttaṃ. Sace savissāso, vaṭṭatīti ‘‘paribhuñja tva’’nti ettāvatā vissajjitaṃ hoti, tasmā ubhinnaṃ anāpattīti sambandho. Sace na vissajjitaṃ, āpatti hotīti siddhaṃ. Tasmā ubhinnaṃ santakaṃ cīvaraṃ aññatarena sammukhībhūtena adhiṭṭhātabbaṃ. No ce adhiṭṭhāti, nissaggiyaṃ hotītipi yujjati. Kākanikamattañce mūlaṃ adinnaṃ, ‘‘na adhiṭṭhānupagaṃ…pe… sakabhāvaṃ na upetī’’ti iminā etaṃ sadisaṃ na hoti, ābhidhammikagaṇānaṃ dinnaṃ viya ca na hoti. Kasmā? Ābhidhammikā hi anupasampannāpi honti, pacchā ābhidhammikabhūtānampi taṃ sādhāraṇaṃ hotīti. Ettha dvepi upasampannā eva, dvinnampi tattha yathākāmakaraṇīyatā atthi mamattañca, na evaṃ tadaññesaṃ sādhāraṇaṃ, na ca dve tayo bhikkhū ‘‘ekato vassissāmā’’ti karonti, rakkhati tāva. ‘‘Avibhattattā anāpattī’’ti iminā ca idaṃ sadisaṃ, yena mūlena paṭiggahitaṃ, tassa sace itaro deti, so vā taṃ itarassa deti, sati paṭiggahaṇe sattāhātikkame nissaggiyattā, tasmā taṃ cīvaraṃ dvīsu sammukhībhūtena ekena adhiṭṭhātabbaṃ. Kiñcāpi ettha payogo na dissati samānaparikkhārānaṃ dvinnaṃ adhiṭṭhānapayogābhāvato, tathāpi samānasabbabhaṇḍakānaṃ dvinnaṃ telādi yena paṭiggahitaṃ, tassa kālātikkame āpattisambhavato, anadhiṭṭhāne dullabhavisesahetuttā ca ‘‘adhiṭṭhātabba’’nti vuttaṃ. Taṃ ayuttaṃ pattacīvarasattāhakālikānaṃ asadisavidhānattā. Ettha pattacīvarañhi attano santakabhāvaṃ upagatameva anadhiṭṭhahantassa kālātikkame āpatti, sattāhakālikaṃ pana parasantakasādhāraṇampi paṭiggahitaṃ paṭiggāhakassa kālātikkame āpattikaraṃ. Paṭiggahaṇañcettha pamāṇaṃ, na tattha sakasantakatā, sattāhakālikañca nissaggiyaṃ, sabbesampi anajjhoharaṇīyaṃ. Pattacīvaraṃ aññassa paribhuñjato anāpatti. Idañca kālātikkantampi nissajjitvā pacchā laddhaṃ kappati. Pattacīvaraṃ pana taṃ tassa vinayakammanti kappatīti. Avibhattassapi imassa dānaṃ ruhati, na pattacīvarassa. Vuttañhetaṃ aṭṭhakathāyaṃ ‘‘dvinnaṃ santakaṃ hoti…pe… sacepi avibhajitvā saddhivihārikādīnaṃ denti, adinnameva hotī’’ti. Yassa dānameva na ruhati, tassa kuto adhiṭṭhānaṃ. Eko ce pattacīvaraṃ dasame divase itarassa deti. Tato paṭṭhāya so dasa divase pariharituṃ labhati , na tathā sattāhakālikanti sabbathā upaparikkhiyamānaṃ sarikkhaṃ nakkhamatīti na taṃ sārato daṭṭhabbanti ācariyassa takko. ‘‘Vinayakammavasena pana anissajjitvā sahasā virujjhitvā kassaci pariccattampi puna paṭilabhitvā paribhuñjituṃ na vaṭṭatī’’ti vuttaṃ, sace desantaritaṃ, samuddantaritaṃ vā cīvaraṃ nissaggiyaṃ jātaṃ, taṃ idha ṭhitena bhikkhunā ekassa vantena cittena cattaṃ katvā anapekkhitvā āpattiṃ desetvā tassa vissāsena puna gahetvā adhiṭṭhātabbaṃ, ‘‘pattādīsu ca ayameva nayo’’ti ca vuttaṃ, ‘‘tālanāḷikeraphāṇitampi sattāhakālikaṃ evā’’ti ca. ‘‘Dvinnaṃ santakaṃ ekena paṭiggahitaṃ sattāhakālikaṃ sattāhātikkame āpattiṃ na karoti , paribhuñjituṃ pana dvinnampi na vaṭṭatī’’ti ca ‘‘parasantakaṃ paṭiggahetvā ṭhapitepi eseva nayo’’ti ca keci vadanti. Dukkaṭavatthubhūtaṃ sappiādi nissajjitabbaṃ puna paribhuñjituṃ vaṭṭatīti vidhānaṃ na dissatīti.

「然而不得受用」，此语针对不存在信任关系而说。若有信任关系，则可受用，因「你取用吧」此语已足以表示交付，故两人均无犯戒，此乃其文意之关联。若未经交付，则犯戒，此已确立。因此，两人共有之衣，应由其中一位当面在场者作意决定。若不作意决定，则构成尼萨耆亚巴吉帝亚，此说亦合理。若本金仅差一马萨咖未给付，则「未归入作意决定……乃至……未达到自有之状态」，此例与彼不同，亦与阿毗达摩学人团体所得之布施不同。为何？因阿毗达摩学人中亦有未受达上者，而后来成为阿毗达摩学人者，该物对彼等亦属共同所有。此处两人皆是受达上者，两人于彼物均有随意处置之权及执著之情，其他人则无此共同所有之关系；且两三位比库并非因「我们将共同安居」而如此行，先行守护而已。又以「因未分配故无犯」一说，此例与彼相似：以某一本金受领者，若对方施予，或受领者施予对方，在受领后七日内超期则构成尼萨耆亚巴吉帝亚，故该衣应由两人之中一位当面在场者作意决定。虽然此处未见两人共同具足物品作意决定之作法，然而对于共有一切物品的两人而言，凡由某人受领之油等物，超期则可能犯戒，加之不作意决定时殊胜利益难以获得，故言「应作意决定」。此说不当，因为钵与衣同七日期限药物之规定不同。就钵与衣而言，已归入自有状态，不作意决定者超期则犯戒；而七日期限之药，即便属他人共有，受领者超期则构成犯戒。此处以受领为准量，而非以自有为准量；七日期限药构成尼萨耆亚巴吉帝亚，任何人皆不得吞服。受用他人钵与衣，则无犯戒。此类物品即便超过期限，亦可舍堕后再次受领服用。而钵与衣，乃以律法羯磨处置之。此物即便未分配亦可布施，钵与衣则不然。注疏中已言：「属两人所有……乃至……即便未分配而施予同住弟子等，亦属未予。」连布施都不成立者，何来作意决定之说？若一人在第十日将钵或衣施予另一人，从彼时起，对方可携带十日，七日期限药则不然。综观一切，详加审察，此说不能成立，不应视为可靠，此乃老师之推论。又有说：「以律法羯磨的方式，若未经舍堕而突然与人决裂，即便已舍弃给某人，仍不得取回受用。」若衣物因至异地或至海洋彼岸而构成尼萨耆亚巴吉帝亚，则住于此处之比库，应以已彻底舍弃、不再顾念之心，舍堕之，忏悔犯戒，再基于对方之信任关系取回，并作意决定；并言「钵等物亦依此相同方法」，以及「棕榈糖汁亦同属七日期限」。有人说：「两人共有、由一人受领之七日期限物，超过七日不构成犯戒，但两人皆不得受用」，又言「受领他人所有物而存放者，亦依此相同方法」。恶作之所依物——酥油等——应舍堕，再次受用亦有规定，此规定不见载录。

Bhesajjasikkhāpadavaṇṇanā niṭṭhitā. · 药物学处解释已结束。

4. Vassikasāṭikasikkhāpadavaṇṇanā4. 雨季衣学处解释

§627

627. ‘‘Ekameva katvā’’ti vacanena vassikasāṭikalakkhaṇena ñātakānampi satuppādaṃ karontena ekameva gahetabbanti dhammasiritthero. Catubbidhaṃ khettanti ettha kiñcāpi tividhaṃ dissati, taṃ pana evaṃ gahetabbaṃ, yasmiṃ khette pariyesituṃ labhati, taṃ pariyesanakhettaṃ nāma, ‘‘evaṃ karaṇanivāsanādhiṭṭhānakhettānipī’’ti vuttaṃ. Ettha pacchimena purimaggāho veditabbo, na purimena pacchimaggāho, yathālābhanti ācariyo. Tassattho – adhiṭṭhānakhettena pacchimena purimānaṃ tiṇṇaṃ gāho hoti, tathā nivāsanakhettena dvinnaṃ purimānaṃ. Karaṇakhettena pana ekasseva purimassa gāho hotīti. Ettha pana kiñcāpi karaṇakhettanivāsanakhettānaṃ kālato nānattaṃ natthi, kiriyato pana ‘‘aṭṭhiṃ katvā nivāsetabba’’nti pāḷivacanato, tasmā dvidhā katvā vuttaṃ aññatarābhāvena, tadatthasiddhito ca, kathaṃ panettha nānattaṃ natthīti paññāyatīti ce? Pāḷito, ‘‘aḍḍhamāso seso gimhānanti katvā nivāsetabba’’nti hi pāḷi, tathā mātikāṭṭhakathāto (kaṅkhā. aṭṭha. vassikasāṭikasikkhāpadavaṇṇanā) ca.

「只取一件」此语，谓欲以雨季浴衣之相状令亲属生起净信者，亦应只取一件，此为法喜长老之说。「四种范围」——此处虽见有三种，然应如是理解：可于其中寻求者，称为寻求范围；并言「如此亦有制作范围、穿着范围、作意决定范围」。此处应以后者摄前者，而非以前者摄后者，此为老师之说。其义为：以最后之作意决定范围，摄前三种；以穿着范围，摄前两种；以制作范围，仅摄最前一种。然而此处，虽然制作范围与穿着范围在时间上无差别，但依「应当认真穿着」之巴利文所示，在行为上有所不同，故分作两者而说，因若缺其中一者，则目的便无法成就，如何知此处无差别？由巴利文可知，巴利文云「以『尚余半月即将结束旱季』之想而穿着」，亦由《玛帝咖注疏》（《咖卡亚》注疏·雨季浴衣学处疏）可知。

Tathāha ‘‘pacchimo aḍḍhamāso karaṇanivāsanakhettampī’’ti, iminā nayena tividhameva khettantipi siddhaṃ. Samantapāsādikāyaṃ pana katthaci potthake ‘‘jeṭṭhamūlapuṇṇamāsiyā pacchimapāṭipadadivasato paṭṭhāya yāva kāḷapakkhuposatho, ayameko addhamāso pariyesanakhettañceva karaṇakhettañca. Etasmiñhi antare vassikasāṭikaṃ aladdhaṃ pariyesituṃ, laddhaṃ kātuñca vaṭṭati, nivāsetuṃ, adhiṭṭhātuñca na vaṭṭatī’’ti pāṭho dissati, so apāṭho yathāvuttapāḷimātikāṭṭhakathāvirodhato, tasmā tattha ‘‘aladdhaṃ pariyesituṃ vaṭṭati, kātuṃ, nivāsetuṃ, adhiṭṭhātuñca na vaṭṭatī’’ti pāṭho veditabbo. Evaṃ tāva pacchimena purimaggāhasiddhi veditabbā, na purimena karaṇakhettādīnaṃ gāho sambhavati. ‘‘Māso seso gimhānanti vassikasāṭikacīvaraṃ pariyesitabba’’nti ettakameva hi vuttaṃ, na, aṭṭhakathāyaṃ ‘‘ayameko addhamāso pariyesanakhettañceva karaṇakhettañcā’’ti vuttattāti ce? Na, tassa lekhanadosattā , tathā sādhitaṃ. Karaṇakhettena pana nivāsanakhettaggāho atthi kālanānattābhāvato, teneva pubbe yathālābhaggahaṇaṃ kataṃ, tathā ca sādhitameva, na bhedo panatthi, payojanaṃ vuttameva. Nivāsanakkhettena adhiṭṭhānakkhettaggāho natthi eva, na hi purimena pacchimaggāho veditabbo. Na pāḷivirodhatoti ce? Na, tadatthājānanato. ‘‘Māso seso gimhānanti addhamāso seso gimhāna’’nti ettha iti-saddassa hi ito paṭṭhāyāti attho. Parato āpattikhettadassanato itarassa anāpattikhettabhāvo dassitova hoti. Dinnapubbatopi ñātakapavāritaṭṭhānato nipphādentassa nissaggiyaṃ piṭṭhisamayattā, pakatiyā vassikasāṭikadāyakā nāma saṅghassa vā puggalassa vā apavāretvā anusaṃvaccharaṃ dentā, tattha satuppādova vaṭṭati. Vattabhede dukkaṭanti tadaññesu.

如所说『最后半月亦是作业田及受持田』，依此方式，三种田皆得成立。然而，《善见律》某些抄本中见有如此文字：『从胜利月圆日之次日起，至黑月伍波萨他日止，此一个半月既是寻求田，又是作业田。在此期间，未得者可以寻求雨衣，已得者可以制作，但不可受持，亦不可作意』。此文字应属误写，因与所述巴利律及注疏相违，故彼处应读作：『未得者可以寻求，可以制作，可以受持，但不可作意』。如此，应知是由「后」来成立「前」，而非由「前」来摄取作业田等。若谓：注疏中仅说『当夏末还剩一个月时，应寻求雨衣』，而注疏又说『此一个半月既是寻求田，又是作业田』，岂非相违？答曰：不然，此乃书写之误，已如前所辨明。至于由作业田摄取受持田，则因时间无有差异，故先前作随得取用，亦已辨明，并无分歧，用途亦已说明。由受持田摄取作意田则全然不成，盖不应以前者来摄取后者。若谓此与巴利律相违？答曰：不然，此乃不知其义之故。『当夏末还剩一个月，即还剩半月』，此处「即」字之义为『从此以后』。从下文显示违犯田，即已显示其余为不违犯田。即便是曾经布施之人，若从亲属所许可之处取材制作，因在背后时已犯尼萨耆亚，而通常布施雨衣者，乃是年年向僧团或个人布施，于彼处唯应生起正念方为如法。至于在其余情形中违犯规矩，则犯恶作。

‘‘Sace kata…pe… vassūpanāyikadivase adhiṭṭhātabbā…pe… cha māse parihāraṃ labhatī’’ti vacanato antovassepi yāva vassānassa pacchimadivasā akatā parihāraṃ labhatīti dīpitaṃ hoti. Kasmā na vicāritanti ce? Atthāpattisiddhattā. ‘‘Cha māse parihāraṃ labhatī’’ti vacanena akatā labhatīti siddhameva, taṃ kiñcāpi siddhaṃ, sarūpena pana anāgatattā sarūpena dassetuṃ, dussaddhāpayattā upapattito dassetuñca idamāraddhaṃ ācariyena, ‘‘yathā cettha, evaṃ kathinabbhantare uppannacīvarampi heṭṭhā vuttanayeneva paṭipajjitabba’’nti anugaṇṭhipade vuttaṃ, taṃ duvuttaṃ tattheva pubbāparavirodhato. Yañcettha aṭṭhakathāvacanaṃ sādhakattena vuttaṃ, taṃ tamatthaṃ na sādheti. ‘‘Yadi nappahoti yāva kattikapuṇṇamā parihāraṃ labhatī’’ti vacanaṃ appahontassa yāva kattikapuṇṇamā tāva parihārakhettaṃ, tato paraṃ ekadivasopi na hotīti dīpeti, tasmā appahonakabhāvena akatāva yāva kattikapuṇṇamā parihāraṃ labhati, tato paraṃ na labhatīti siddhaṃ. Tathā tadeva vacanaṃ kataparihāraṃ na labhatīti dīpeti, tasmā kattikapuṇṇamadivaseyeva adhiṭṭhātabbā. ‘‘Appahonte dasāhe antovasse karaṇapariyosānaṃyeva pamāṇa’’nti likhitaṃ.

由『若已制作……乃至……于结夏日应作意……乃至……得六个月保护期』之说，已显示即便在雨季之内，乃至雨季最后一天，未制作者亦得保护期。若问为何不加以考察？答因义理之成立已然明确。由『得六个月保护期』之说，未制作者得保护期，此已成立。此虽已成立，然因未以本来面貌呈现，老师为以本来面貌展示，并为令难以信受者由推理而信，故发起此论。于连贯句中所说『如此处，咖提那衣期间所生起之衣，亦应依前所述方式处理』，此说不当，因与彼处前后文相违。此处引为成立依据之注疏语句，亦不能成立该义。『若不足以至迦絺那月圆日，则得保护期』此语，显示不足之人以迦絺那月圆日为保护田之终，过此乃至一日亦不得；故以不足之故，未制作者乃至迦絺那月圆日仍得保护期，过此则不得，此已成立。同样，彼语亦显示已制作者不得保护期，故应于迦絺那月圆日当天作意。有文记载：『若不足，以雨季内十日内制作之终结为准』。

Etthāha – ‘‘ekāhadvīhādivasenā’’tiādi na vattabbaṃ. Kasmā? Gimhadivasānaṃ anadhiṭṭhānakālattā, tasmā eva ‘‘antodasāhe vā tadaheyeva vā adhiṭṭhātabbā’ti ca sāmaññato na vattabbaṃ gimhadivasānaṃ adhiṭṭhānakhettabhāvappasaṅgato’’ti. Ettha vuccati – na, tadatthājānanato. Dasāhānāgatāya vassūpanāyikāya gimhadivasā dasāhā honti, paṭhamadivase ca laddhā niṭṭhitā vassikasāṭikā dasāhātikkantāpi vassūpanāyikadivasaṃ adhiṭṭhānakhettaṃ appattattā na ca tāva nissaggiyaṃ hoti, vuttañcetaṃ ‘‘vassūpanāyikato pubbe dasāhātikkamepi anāpattī’’ti.

此处有人言：『一日、二日等』之类不应说。为何？因夏末日子不是作意时期，故『应于十日内或当日作意』亦不应泛泛而说，因有将夏末日子列为作意田之嫌。对此回答：不然，此乃不知其义之故。于结夏日尚距十日时，夏末诸日即成为此十日；而于第一天已得并制作完成之雨衣，即便已过十日，因尚未到达结夏日这一作意田，故尚不犯尼萨耆亚。此亦已说明：『即便在结夏日之前已过十日，亦无犯』。

Antodasāhe adhiṭṭhātabbāti idaṃ na avisesena etasmiṃ antare gimhadivasepi adhiṭṭhātabbanti imamatthaṃ dīpetuṃ vuttaṃ, kintu gimhadivase ce uppannā, adhiṭṭhānakhette ca antodasāhaṃ hoti, antodasāhe khetteyeva adhiṭṭhātabbā, na khettanti katvā dasāhaṃ atikkamitabbanti dīpetuṃ vuttaṃ. Kasmā? Gimhadivasānampi gaṇanūpagattā, tasmā akhettadivasepi gaṇetvā khette eva ‘‘antodasāhe adhiṭṭhātabbā’’ti vuttaṃ hotīti.

『应于十日内作意』，此语并非笼统地显示在此期间夏末日子亦应作意此义，而是为显示：若于夏末日子生起，而作意田在十日之内，则应在此十日之内于该田中作意，不得以非田为由而令十日超过。为何如此？因夏末诸日亦纳入计数，故即便在非田之日亦须计入，仍须在田中『于十日内作意』，此即所说之义。

Vassikasāṭikasikkhāpadavaṇṇanā niṭṭhitā. · 雨季衣学处解释已毕。

5. Cīvaraacchindanasikkhāpadavaṇṇanā5. 衣剪断学处解释

§632

632.Sāmanti sakasaññitāniyamanatthaṃ vuttaṃ. Sakasaññitāyeva hi acchindāpanaacchindanesu nissaggiyaṃ, tasmā nissaggiyamūlaṅganidassanametaṃ. ‘‘Cīvara’’nti vuttattā ‘‘acīvaraṃ acchindantassa na nissaggiya’’nti vuttameva hoti. ‘‘Datvāti datvā vā dāpetvā vā’’ti kiñcāpi padabhājanaṃ yujjati, aññassa pana santakaṃ aññassa bhikkhuno dāpetvā taṃ sayaṃ vā acchindeyya, teneva vā acchindāpeyyāti aniṭṭhappasaṅgabhayā na vuttaṃ, atthato pana attano santakaṃ aññena saddhivihārikādinā dāpetvā, aññassa santakaṃ vā tassa vissāsā dāpetvā taṃ acchindeyya vā acchindāpeyya vā nissaggiyanti veditabbaṃ, tañca kho anapekkho datvā. Yadi evaṃ ‘‘cajitvā dinnaṃ acchinditvā gaṇhanto bhaṇḍagghena kāretabbo’’ti idaṃ kinti ce? Sakasaññāya aggahetvā aññāya theyyāya gaṇhantaṃ sandhāya vuttaṃ, teneva vuttaṃ ‘‘sakasaññāya gahitattā panassa pārājikaṃ natthī’’ti, apica ‘‘anāpatti so vā deti, tassa vā vissasanto gaṇhātī’’ti vacanatopi taṃ siddhameva. Ettāvatā tāvakālikaṃ katvā dinnaṃ acchindantassa anāpatti sādhitā hoti. ‘‘Amhākaṃ santike upajjhaṃ gaṇhissatī’’tiādivacanaṃ sāmaṇerassa dānaṃ dīpeti, tañca idha nādhippetaṃ. Pāḷiyaṃ (pārā. 633-634) upasampanne tikapācittiyaṃ viya anupasampanne tikadukkaṭampi āgatanti ce? Na, tadadhippāyājānanato. Anupasampannakāle evaṃ datvā aññassa santike upasampannaṃ disvā kupito ce acchindati, upasampannasseva vā ‘‘sikkhaṃ paccakkhāya tumhākaṃ santike upasampajjissāmī’’ti vadantassa datvā puna acchindati ce, nissaggiyanti ayamettha adhippāyo.

『自己』一词，乃为限定『以为属己之认知』之义。唯有以为属己之认知，强取与令他强取方犯尼萨耆亚；故此乃示尼萨耆亚之根本条件。因说『衣』，故『强取非衣者不犯尼萨耆亚』，此义已明。『布施，即亲自布施或令他布施』虽就词语分析而言尚可，然恐生此过：取他人之物令另一比库受之，再自己强取，或令彼强取，故未如此说。然就义理而言，应知：将自己之物令同住弟子等受，或取他人之物经其许可令人受，再自己强取或令他强取，皆犯尼萨耆亚，且须是毫无眷顾地布施之后。若如是，则『舍弃后布施，强取时应以物价处治』此义云何？答曰：此乃针对不以为属己之认知而以偷盗之心取者而说，故亦说『因以属己之认知取，故彼无犯巴拉基咖』；复次，由『无犯：彼自己给予，或信任彼而取』之说，此亦已成立。由此已成立：对暂时性布施后强取者无犯。『我等将于汝处受具』等语，乃显示沙玛内拉之布施，此处并非所意指。若谓巴利律中，对已受具者如三犯巴吉帝亚，对未受具者如三犯恶作，亦已具载？答曰：不然，此乃不知其意所指之故。此处所意指为：于未受具时如此布施，见彼于他处受具后，若嗔恨而强取；或对说『我将舍戒后于汝处受具』者布施后再强取，则犯尼萨耆亚，此乃此处之意趣。

§633

633. Sakiṃ āṇatto bahukampi acchindati, nissaggiyanti ekabaddhattā ekaṃ pācittiyaṃ, taṃ sandhāyetaṃ vuttaṃ ‘‘āṇatto bahūni gaṇhāti, ekaṃ pācittiya’’nti. Mātikāṭṭhakathāyaṃ pana ‘‘vatthugaṇanāya āpattiyo’’ti vuttaṃ, taṃ āṇattiyā bahuttā ‘‘sabbāni gaṇhā’’ti vadantassa gāhaṃ sandhāya vuttaṃ, teneva tattha vuttaṃ ‘‘ekavācāya sambahulā āpattiyo’’ti. Evaṃ sante pāḷivacanaṃ, aṭṭhakathāvacanadvayañca aññamaññaṃ sameti, parasantakampi nissaggiyaṃ hoti paṃsukūlañca, tena ‘‘dussante baddharūpiyaṃ viyā’’ti vuttaṃ, taṃ tadatthaniyamadassanatthaṃ vuttaṃ, yathāvachāditaṃ acchindanacittena sacittakaṃ, vacīkammaṃ pana kevalaṃ acchindāpentasseva ‘‘dehī’’ti balakkārena gaṇhatopi veditabbaṃ, taṃ na yuttaṃ ‘‘anāpatti so vā detī’’ti vacanato. ‘‘Tuṭṭho vā duṭṭho vā deti, anāpattiyevā’’ti mātikāṭṭhakathāvacanato vāti ce? Na, ubhayattha attano ruciyā dānaṃ sandhāya vuttattā, pasayhāvahāre anāpattippasaṅgato ca. ‘‘Bhikkhussa sāmaṃ cīvaraṃ datvā’ti pāḷivacanato ca mātikāṭṭhakathāya aṅgavavatthāne ‘upasampannatā’ti vuttattā ca ubhayattha dānaharaṇesu bhikkhubhāvo icchitabboti dīpetī’’ti vadanti, idamayuttanti no takkoti ācariyo. Kasmā? Anupasampannassa cīvaraṃ datvā taṃ upasampannakāle acchindantassa anāpattippasaṅgato. ‘‘Anupasampannassa cīvaraṃ vā aññaṃ vā parikkhāraṃ datvā…pe… āpatti dukkaṭassā’’ti vacanato dukkaṭaṃ tattha hotīti ce? Nāsiddhattā, dānakāle eva upasampannatā pamāṇanti asiddhametaṃ aṭṭhakathāya vā pāḷiyā vā yuttito vā, tasmā taṃ na yuttanti attho. Anupasampannassa cīvaraṃ datvā tasseva anupasampannakāleyeva cīvaraṃ acchindantassa dukkaṭaṃ, upasampannakāle vā datvā anupasampannakāle acchindantassa dukkaṭanti tassa vacanassa idaṃ vikappantarañca sambhavati, tasmā (pārā. 631 ādayo) vikappantarassa sambhavato ca na yuttaṃ, yasmā anupasampannakāle datvā upasampannakāle acchindantassa visuṃ dukkaṭaṃ na paññattaṃ, tasmā purāṇacīvaradhovāpanādisikkhāpadesu viya aparabhāge upasampannatā cettha pamāṇaṃ, tasmā ‘‘upasampannatā’’ti aṅgesu vuttattā ca taṃ na yuttanti attho. Ettha ‘‘paccāsīsantasseva dānamadhippetaṃ, na nissaṭṭhadāna’’nti dhammasiritthero vadati kira, vīmaṃsitabbaṃ.

奉命一次而强取多件，犯尼萨耆亚，此因合为一束故犯一巴吉帝亚，即依此而说『奉命取多件，犯一巴吉帝亚』。然而《玛提咖注疏》中说『依物件之数计算违犯』，此乃针对奉命多次、说『全部取来』者之取，依此亦于彼处说『一句话犯多违犯』。如此则巴利律之说与注疏两说相互契合。他人之物亦犯尼萨耆亚，尘堆衣亦然，故说『如布上之绑缚金钱』，此乃为显示该义之限定而说。依所覆盖之方式强取，以有意之心为有意之行为；而言语行为，唯对令他强取者，以及强力取走者说『给我』时方应知，此与『无犯：彼自己给予』之说不符，故不当。若谓依《玛提咖注疏》『欢喜给或不欢喜给，皆无犯』之说？答曰：不然，两处皆是针对依自己意愿布施而说，且有强夺时无犯之过失之嫌。有人说：『由巴利律『比库自给衣后』之说，以及《玛提咖注疏》于支分确立中说『已受具』，故两处布施与取用中皆须为比库方为所欲』，老师说此不当，非吾所认同。为何？因未受具者布施衣，彼于受具时强取，有无犯之嫌。若谓依『给予未受具者衣或其余资具……犯恶作』之说，彼处应犯恶作？答曰：此不成立，以布施时之已受具为准，此就注疏、巴利律或义理而言皆未成立，故此不当。对未受具者布施衣，而在其仍未受具时强取者犯恶作；或受具后布施，在未受具时强取者亦犯恶作——此语亦有其他解释之可能，故因有其他解释之可能而不当。既然对未受具时布施、受具后强取者，并未另立恶作之制，则如先前衣物洗涤等学处，此处亦以其后之已受具为准；且因支分中说『已受具』，故此不当。此处法喜长老据说主张：『所意指之布施乃是期望收回之布施，而非完全放手之布施』，此应深加审察。

Cīvaraacchindanasikkhāpadavaṇṇanā niṭṭhitā. · 衣剪断学处解释已毕。

6. Suttaviññattisikkhāpadavaṇṇanā6. 线请求学处解释

§637

637. Chaṭṭhe kiñcāpi ‘‘sāmaṃ suttaṃ viññāpetvā’’ti vuttaṃ, mātikāṭṭhakathāyaṃ pana ‘‘cīvaratthāya sāmaṃ viññattaṃ sutta’’nti avatvā kevalaṃ ‘‘cīvaratthāya viññāpitasutta’’nti aṅgesu vuttattā aññena cīvaratthāya viññattaṃ suttampi saṅgahaṃ gacchatīti veditabbaṃ. Sāmanti cettha kassaci niyamanaṃ. ‘‘Sāmaṃ viññāpetvā’’ti kiñcāpi vuttaṃ, tathāpi ‘‘sāmaṃ vāyāpeyyā’’ti attano atthāya vāyāpeyyāti evaṃ sambandho, attho ca veditabbo, pāḷiyaṃ pana āsannapadena yojanā katā, tasmā sāmaṃ viññattaṃ suttanti aññaviññattaṃ kappiyaṃ āpajjati, hatthakammayācanavasena laddhatantavāyopi kappiyo. Vikappanupagapacchimappamāṇaṃ ce, tante vītaṃyeva sakiṃ adhiṭṭhātabbaṃ, puna adhiṭṭhānakiccaṃ natthi adhiṭṭhitena ekībhāvūpagamanato. ‘‘Sace pana paricchedaṃ dassetvāva cinasāṭakaṃ viya, antarantarā adhiṭṭhitaṃ hoti, puna adhiṭṭhātabba’’nti vuttaṃ. ‘‘Paṭilābhenāti vacanena vāyāpetvā ṭhapessāmītiādi ekasmiṃ antogadhaṃ hotī’’ti vadanti.

637. 第六条虽说「自行索取线」，但在《摩帝咖注疏》中，并未说「为袈裟而自行索取之线」，仅说「为袈裟而索取之线」，因此见于诸支中，故应知：他人为袈裟所索取之线，亦摄入其中。此处「自行」，乃对某事加以限定之意。虽说「自行索取」，然而「应自行织作」之联系，应理解为「为自己之事而织作」，义亦应如此了知。但在原典中，系依邻近之词而作连结，故「自行索取之线」乃适当的，由他人索取者亦成净。以手势乞求方式所得之织工，亦成净。若以分别净所及之物为后限，则对线应仅一次结界，无需再次结界，因已与所结界之物合而为一。然而注疏说：「若已展示分量后，如分段之布匹，中途已结界者，应再次结界。」又说：「『以得到』一语，涵盖『织作后将存放』等诸事，皆摄于一中。」

Suttaviññattisikkhāpadavaṇṇanā niṭṭhitā. · 线请求学处解释已毕。

7. Mahāpesakārasikkhāpadavaṇṇanā7. 大织师学处解释

§642

642. Visiṭṭhaṃ kappañca tassa vacanena visiṭṭhaṃ katañca pamāṇaṃ, na āmisadānaṃ. Kesuci potthakesu ‘‘cīvara’’nti uddharitvā vibhāgo vutto, taṃ na sametīti.

642. 殊胜之净与依其言说而限定之量，乃指殊胜之净与所定之量，而非财物之施赠。在某些典籍中，另立「袈裟」之名目而作区分，此说不相符合。

Mahāpesakārasikkhāpadavaṇṇanā niṭṭhitā. · 大织师学处解释已毕。

8. Accekacīvarasikkhāpadavaṇṇanā8. 离衣学处解释

§646

646. ‘‘Anujānāmi, bhikkhave, accekacīvaraṃ paṭiggahetvā nikkhipitu’’nti, ‘‘yāva pavāraṇā pavāritā’’ti ca yaṃ vuttaṃ, te pana bhikkhū tassa vacanassa atthaṃ micchā gahetvā accekacīvaraṃ nikkhipantā cīvarakālasamayaṃ atikkāmesuṃ. Kimidaṃ vibhattaṃ, udāhu avibhattanti? Vibhattaṃ, puggalikaṃ vā. Teneva parato ‘‘amhākaṃ, āvuso, accekacīvarānī’’ti vuttaṃ, avibhattaṃ pana saṅghikattā na kassaci nissaggiyaṃ karoti.

646. 世尊所说「诸比库，我允许受取紧急袈裟而存放」及「乃至自恣已行」，然而那些比库错误理解此言之义，存放紧急袈裟而超过了袈裟时节。此袈裟已分别还是未分别？已分别，或属个人所有。正因如此，后文说「具寿们，此乃我等之紧急袈裟」；而未分别者，因属僧团所有，故对任何人均不构成尼萨耆亚巴吉帝亚。

Apica ‘‘accekacīvaraṃ paṭiggahetvā nikkhipitu’’nti iminā sāmaññavacanena vassūpanāyikadivasato paṭṭhāya, piṭṭhisamayato paṭṭhāya vā yāva pavāraṇā nikkhipituṃ vaṭṭati eva saṅghikattā, puggalikampi ‘‘vassaṃvutthakāle gaṇhathā’’ti dinnattā. Tādisañhi yāva vassaṃvuttho hoti, tāva na tasseva, dāyakassa santakaṃ hoti, tathā ito tatiyavasse, catutthavasse vā ‘‘pavāraṇāya gaṇhathā’’tiādinā dinnampi nikkhipitvā yathādānameva gahetabbaṃ. Ayamattho aṭṭhakathāyaṃ (pārā. aṭṭha. 2.646-9 ādayo) pākaṭo. Tāni cīvarakālasamayātikkame na nissaggiyānīti ce? Na, uddissa dinnattā. Yasmā ayaṃ samayo ‘‘kālepi ādissa dinna’’nti ettha ‘‘kālo’’ti āgato, gaṇabhojanasikkhāpadādīsu ‘‘samayo’’tveva āgato, tasmā idha tesaṃ ekatthatādassanatthaṃ ekato ‘‘cīvarakālasamayo’’ti vuttanti veditabbaṃ. Mātikāyaṃ panettha tādisaṃ cīvaraṃ attano santakabhāvaṃ upagataṃ puggalikaṃ sandhāya vuttaṃ, tenevāha ‘‘bhikkhuno paneva accekacīvaraṃ uppajjeyyā’’ti. Attano kuṭiyā vassaṃvutthassa bhikkhuno hi dātuṃ alabhanto antovasse eva dānakiccaṃ pariniṭṭhāpetvā gacchati, tathā saṅghassa. Tasmā idaṃ accekacīvaraṃ atthi uppannakālato paṭṭhāya saṅghassa vā puggalassa vā santakabhāvaṃ upagacchantaṃ, yaṃ na vassāvāsikabhāvena dinnaṃ, atthi uppannakālato paṭṭhāya anupagantvā vassaṃvutthakāleyeva puggalassa vā saṅghassa vā upagacchantaṃ, yaṃ vassāvāsikabhāvena uppajjitvā samaye dinnaṃ, atthi samaye dinnampi puggalassa santakabhāvaṃ anupagacchantaṃ, saṅghasantakabhāvaṃ vā dāyakasantakabhāvaṃ vā upagacchantaṃ, īdisaṃ sandhāya ‘‘saññāṇaṃ katvā nikkhipitabba’’nti vuttaṃ. Idaṃ atirekasaṃvaccharampi nikkhipituṃ labhati attano santakabhāvaṃ anupagatattā, tasmā ‘‘dasāhānāgata’’nti ito aññaṃ sandhāya vuttanti siddhametanti. Dasāhato puretaraṃ labhitvā yāva pavāraṇā nikkhipituṃ na labhati, tasmā sakabhāvūpagatameva adhiṭṭhātabbaṃ, taṃyeva sandhāya ‘‘dasāhānāgata’’nti vuttaṃ, yato ‘‘antosamaye adhiṭṭheti, vikappetī’’ti anāpattivāre vuttaṃ. Saññāṇaṃ katvā nikkhipitabbakaṃ pana parassa dātabbatāya sakabhāvaṃ anupagataṃ, na hi taṃ sandhāya ‘‘adhiṭṭheti, vikappetī’’ti sakkā vattuṃ, na ca taṃ imasmiṃ atthe nissaggiyaṃ hoti saṅghassa nissaggiyābhāvato, aṭṭhakathāyampi ayamattho suṭṭhu pākaṭova. Katamaṃ saññāṇaṃ katvā nikkhipitabbanti ce? Parasantakaṃ cīvaraṃ saṅghikameva hoti, tato ‘‘sallakkhetvā sukhaṃ dātuṃ bhavissatī’’ti iminā hi parassa santakabhāvo dassito.

此外，以「受取紧急袈裟而存放」此一通泛之言，从入雨安居日或安居期后起，乃至自恣，皆可存放——因属僧团所有；个人所有者亦然，因系以「雨安居已过，可取」之意而给予。如此之物，在安居圆满之前，不属于接受者，而属于施主；同样地，若在此后第三、第四个雨安居时，以「待自恣时取」等语而所给予者，存放之后应依所给予之方式而取。此义在注疏中已甚明显。若言此等袈裟超过袈裟时节亦不构成尼萨耆亚巴吉帝亚？非也，因系专为某人而给予。此「时节」之词，在「于时节亦以指定方式给予」处以「时节」出现，在群食学处等处则以「时机」出现，故此处合说为「袈裟时节」，应知系为示二者同义。然而在摩帝咖中，此处所说乃就此类袈裟已成为个人财产之个人所有而言，故说「若比库得到紧急袈裟」。在自己寮房中安居之比库，若施主无法亲自给予，则于安居内即完成布施之事而离去；对僧团亦然。故此紧急袈裟：有的从生起时起即归属僧团或个人所有，此类并非以安居为由而给予；有的从生起时起尚未归属，仅于安居圆满时方归属个人或僧团，此类系以安居为由而于时节内给予；有的虽于时节内给予，但尚未归属个人，而归属僧团或施主——就此等情形，说「应作标记后存放」。此物因尚未归属个人，故可存放超过一年；因此，所谓「十日尚未到来」所指者，系另外之事，由此得以成立。在十日之前受取者，不得存放至自恣，故凡已归属自身者应即行结界，所谓「十日尚未到来」即就此而说，由此在无违犯之列说「于时节内结界、分别净」。然而所谓「应作标记后存放」者，因须转给他人，故尚未归属自身；不能就此说「结界、分别净」，此在无罪犯之列亦不构成尼萨耆亚巴吉帝亚，因僧团无尼萨耆亚巴吉帝亚之故。此义在注疏中亦已甚为明显。何谓「应作标记后存放」？属他人之袈裟仍属僧团所有，由此「标记清楚，将便于给予」，此语即显示属他人所有之义。

‘‘Tato paraṃ ekadivasampi parihāro natthīti dasāhaparamato uddhaṃ anupagatattā’’ti likhitaṃ, ito samayato uddhameva dasāhassa anupagatattā samayato paraṃ dasāhaṃ na labhatīti kirassa adhippāyo. ‘‘Etaṃ parihāraṃ labhatiyevā’’ti ettha ‘‘ekādasamaṃ aruṇaṃ cīvaramāse uṭṭhetī’’ti kāraṇaṃ likhitaṃ. Anugaṇṭhipade pana ‘‘anadhiṭṭhahitvā ekādasadivase nikkhipituṃ labhatī’ti vadanto bhagavā itarampi anaccekacīvarādiṃ anujānāti, accekacīvaramukhenāti apare’’ti vuttaṃ. Ettha kataraṃ subhāsitaṃ? Ubhayampīti eke. Kathaṃ? Paṭhamaṃ ‘‘accekacīvarassa anatthate kathine dasadivasādhiko māso, atthate kathine dasadivasādhikā pañcamāsā’’ti iminā sameti, anugaṇṭhipadaladdhiyā hi ettha ‘‘ekādasadivasādhiko’’ti vattabbataṃ āpajjati, dutiyaṃ ‘‘dasāhānāgatanti…pe… dasāhena asampattāti attho’’ti iminā sameti. Imassa nayassa vasena ‘‘pañcamito paṭṭhāya uppannassa cīvarassa nidhānakālo dassito hotī’’ti pāṭho yujjati. Tathā gaṇṭhipadaladdhiyā ‘‘navāhānāgataṃ kattikatemāsikapuṇṇama’’nti vattabbataṃ āpajjati, tassa vasena ‘‘kāmañcesa dasāhaparamaṃ atirekacīvaraṃ dhāretabbanti imināva siddho, aṭṭhuppattivasena pana apubbaṃ viya atthaṃ dassetvā sikkhāpadaṃ ṭhapita’’nti ayaṃ pāṭho yujjati. Ko panettha sāroti? Yo pacchā vutto, sova sāro. Teneva aṭṭhakathācariyena ‘‘pañcamito paṭṭhāyā’’ti vuttaṃ. Porāṇagaṇṭhipadehi aṭṭhakathāya ca saddhiṃ saṃsandanato, ‘‘dasāhānāgata’’nti pāḷiyā saṃsandanato ca ettha gaṇṭhipadaladdhipi pāḷiyā sameti.

「此后连一日之宽限亦无，乃因十日之后仍未归属」——此所书写之意，谓从此时节之后方为十日之起算，超过时节后便不得有十日之宽限。「尚可得此宽限」处，书写「第十一日袈裟月之黎明升起」为其理由。然而在《阿努嘎嗒巴达》中说：「主张『未结界而在第十一日可存放』者，世尊亦允许其余非紧急袈裟等，乃藉紧急袈裟之门，此为另一说」。此处何者为善说？有人说两者皆是。如何？第一说与「无咖提那衣利益时，超过十日为一月；有咖提那衣利益时，超过十日为五月」相符；依《阿努嘎嗒巴达》所得之义，此处应说「超过十一日」，有所不符。第二说与「『十日尚未到来』……乃至……义为尚未满十日」相符。依此方式，「从第五日起所生袈裟之存放期已示」——此读法成立。同样地，依《嘎嗒巴达》所得之义，应说「距迦底咖三月满月尚余九日」，依其之义，「固然，『紧急袈裟应受持超限最多十日』已由此而成立，然而依事缘之故，示以新义而制定学处」——此读法成立。然此处何者为要旨？后者所说，即为要旨。正因如此，注疏老师说「从第五日起」。与古代《嘎嗒巴达》及注疏相互印证，并与原典「十日尚未到来」相印证，故此处《嘎嗒巴达》所得之义亦与原典相符。

Kathaṃ? Yasmā pavāraṇādivase aruṇuggamane bhikkhu vassaṃvuttho hoti, tasmā iminā dasamena ahena saddhiṃ chaṭṭhito paṭṭhāya navadivasā dasa ahānīti dasāhaṃ, tena dasāhena, sahayogatthe karaṇavacanaṃ. Kattikatemāsikapuṇṇamā cīvarasamayaṃ asampattāti katvā ‘‘anāgatā’’ti vuccati. Yathā aparakattikapuṇṇamāya vassikasāṭikaṃ paccuddharitvā vikappento ‘‘cātumāsaṃ adhiṭṭhātuṃ tato paraṃ vikappetu’’nti vuccati , evaṃsampadamidanti. Ettha vuccatīti ce? Na, imassa nippayojanabhāvappasaṅgato. Accekacīvarapaṭiggahaṇakālaṃ niyamitanti ce? Na, ‘‘chaṭṭhito paṭṭhāya uppannacīvaraṃ accekameva na hoti. Paṭhamakathinena siddhattā’’ti porāṇaṭṭhakathāgaṇṭhipadesu vuttattā tato upari ‘‘accekacīvara’’nti vuccati, paṭiggaṇhantassa āpattisaṅgaho ca. Na ca sā āpatti pāḷiyā, aṭṭhakathāya, yuttito vā sambhavati. Aṭṭhuppattimattavasena vuttanti ce? Na, dasāhādhiccakārikā aṭṭhuppattipāyaṃ na dissati. ‘‘Bhikkhū accekacīvaraṃ paṭiggahetvā cīvarakālasamayaṃ atikkāmentī’’ti ettha ettikā eva hi aṭṭhuppatti. Tathā hi parivāre (pari. 47-53) ‘‘kismiṃ vatthusmi’’nti ārabhitvā ettakameva vuttanti veditabbaṃ. Accekacīvaraṃ cīvarakālaṃ nātikkāmetabbaṃ, itaraṃ atikkāmetabbanti dassanatthaṃ idaṃ paññattanti ce? Na, accekacīvarasseva aparādhadassanato, visesakāraṇābhāvā , ‘‘kāmañcesa dasāhaparamaṃ atirekacīvaraṃ dhāretabbanti imināva siddho’’tiādivacanavirodhato ca yathāvuttavacanāsambhavato ca.

如何相符？因自恣日黎明升起时比库安居圆满，故从第六日起连同此第十日，共九日为十日；以此十日，此处为伴随格表工具意。迦底咖三月满月因尚未到达袈裟时节，故称「未到来」。犹如在后迦底咖满月时，收回雨安居衣而行分别净，说「应结界四个月，此后分别净」，此与彼同。若问此处作何说？非也，因若如此说，将有无所必要之过失。若言此乃限定紧急袈裟受取之时限？非也，因在古代注疏及《嘎嗒巴达》中说「从第六日起所生之袈裟，本已非紧急袈裟，因第一咖提那衣已成立故」，此后方称「紧急袈裟」，受取者亦摄入违犯之列。然而此违犯，无论依原典、注疏，还是依正理，均不可能成立。若言此仅依事缘而说？非也，超过十日之事缘，在此事缘之本中未见。「诸比库受取紧急袈裟而超过袈裟时节」——此处事缘仅此而已。《巴利瓦拉》中从「就何事」起所说，亦应知仅说如此之多。若言此乃为示紧急袈裟不应超过袈裟时节、其余袈裟可超过而制定？非也，因此仅示紧急袈裟之过失，无特别理由，并因与「固然，『超限袈裟最多应受持十日』已由此而成立」等语相违，以及与上述所说不相符合之故。

Kathaṃ? Dasāhena saha kattikapuṇṇamā ‘‘anāgatā’’ti hi vutte dasāhato aññā sā puṇṇamāti āpajjati. Anaññā ce, saha-saddo na sambhavati, na hi attanāva attano yogo sambhavati, anāgata-saddo ca na sambhavati. Āgatā sampattā eva hi sā puṇṇamā. Cīvarasamayassa anantarattā ekībhāvaṃ anāgatattā anāgatāyevāti ce? Na, tathāpi anāgata-saddassa sambhavato, āgamanasambhave satiyeva hi anāgata-saddo sambhavati, na hi nibbānaṃ, paññatti vā ‘‘anāgatā’’ti vuccati. Nibbānaṃ viya khaṇattayaṃ, sā ca puṇṇamā na kadāci samayabhāvaṃ pāpuṇātīti ayuttameva. ‘‘Tato paraṃ vikappetu’’nti pana vacanaṃ piṭṭhisamayaṃ gahetvā ṭhitattā sambhavati. Apica pavāraṇāyaṃ aruṇe ca uṭṭhite sā puṇṇamā cīvarasamayaṃ ekāhānāgatā evāpajjati pubbe sahayogapattattā. Evaṃ sante ekībhāvagatāpi sā cīvarasamayaṃ anāgatā eva jātāti sabbadā na tathāviggahakaraṇavacanatthaṃ kocideva vacanato dīpetīti veditabbaṃ.

如何理解？当说『与十日同时，迦提咖满月日「尚未到来」』时，则得出：该满月日与十日之外的另一日有别。若非另一日，则『同时』一词不能成立——事物自身与自身之联合不能成立；而『未到来』一词亦不能成立，因为该满月日实际上已然到达、已然现前。若谓：因衣时紧接其后，故以合一之故、以尚未到来之故，仍称为「尚未到来」？答曰：非也。如是，则『未到来』一词仍可成立——盖『未到来』一词唯于有来临之可能时方能成立；涅槃及施设法不得称为「未到来」。正如涅槃，三刹那亦然，该满月日亦从不达于成为衣时之状态，故此说实属不当。然而，『从彼以后可行分别』之说，乃是因其以背面时段为所取而安立，故得成立。又，于自恣时，及黎明已升之时，该满月日即成为衣时提前一日之状态，因先前已具备同时联合之资格。如此，即便已入合一之状态，该满月日相对于衣时仍属「尚未到来」。由此应知：任何说法皆非始终以如此分析的方式来阐明某一词义之所在。

Kimatthaṃ panettha ‘‘dasadivasādhiko māso’’tiādi vuttanti? Taṃ pāripūrisambhavato. Pañcamiyañhi pure aruṇaṃ uppannaaccekacīvarassa dasadivasādhiko māsoyeva paripūroti katvā tathā vuttaṃ. Apica tassā pañcamiyā divasabhāgopi sampattāya rattiyā ‘‘hiyyo’’ti vuccati, pageva pure aruṇaṃ, tenevāha ‘‘hiyyo kho, āvuso, amhāka’’ntiādi. ‘‘Evaṃ sante ‘chaṭṭhito paṭṭhāyā’ti vuttapaṭhamapāṭhassa vasena ‘anaccekacīvarampi paccuddharitvā ṭhapitaṃ ticīvarampi etaṃ parihāraṃ labhatiyevā’’’ti ca ‘‘dasadivasādhiko māso’’tiādi ca yaṃ likhitaṃ. Taṃ na, ‘‘pañcamito paṭṭhāyā’’ti pāṭhe sajjiteva etena pariyāyena yathāvuttaatthasambhavato, na tāni ṭhānāni puna sajjitāni. Yathāṭhitavaseneva ajjhupekkhitabbānīti no takkoti ācariyo. Idaṃ sikkhāpadaṃ puṇṇamāyaṃ anissaggiyatthamevāti upatissatthero. ‘‘Pavāraṇāmāsassa juṇhapakkhapañcamito paṭṭhāyā’’ti pāṭhe sajjite etena pariyāyena yathāvutto uppannassa cīvarassa nidhānakālo dassito hoti, ‘‘accekacīvaranti accāyikacīvaraṃ vuccatī’’tiādi pāṭho. ‘‘Chaṭṭhito paṭṭhāyā’’ti ca ‘‘kāmañcesa dasāhaparama’’ntiādi ca yaṃ likhitaṃ, taṃ na pāṭho, tasmā ekādasadivasaṃ parihāraṃ labhatīti katvā ācariyena ‘‘pañcamito paṭṭhāyā’’ti likhāpito kira. ‘‘Pavāraṇāmāsassa juṇhapakkhachaṭṭhito paṭṭhāya pana uppannaṃ anaccekacīvarampi paccuddharitvā ṭhapitaṃ ticīvarampi etaṃ parihāraṃ labhatiyevāti pāṭho’’ti ca ‘‘accekacīvarassa anatthate kathine ekādasadivasādhiko māso, atthate kathine ekādasadivasādhikā pañcamāsāti pāṭho’’ti ca ettha papañcenti, tasmā suṭṭhu sallakkhetvā kathetabbaṃ, tuṇhībhūtena vā bhavitabbaṃ.

然而，此处为何说『超出十日之月』等语？这是因其与圆满相应之故。盖于第五日黎明升起之前，已生起之紧急衣，正好满足『超出十日之月』的条件，故如此说。又，该第五日之日分，连同其夜，皆被称为『昨日』，何况黎明之前；正因如此，才说『具寿，昨日乃是我等……』等语。『如此，依照所说「从第六日起」之初版原文，「非紧急衣若已收回存放，三衣亦获此保管」，以及「超出十日之月」等语，均有人如此书写。』此说不然——于『从第五日起』此版本中，依此理路，如上所说之义已然成立，故那些地方无需再行修订，应按原状搁置，老师如是认为，此乃出于善巧考量。此学处于满月日，仅为免于舍出之目的——伍巴帝萨长老如是说。于『自恣月之白分第五日起』此版本确立后，依此理路，所示乃是已生起之衣的存放时间，『所谓紧急衣，即指急需之衣』等文字。至于『从第六日起』及『此最多不过十日』等所书写之内容，并非正式文本；因此，老师认为可保管十一日，故据说令人书写为『从第五日起』。又，『自恣月之白分第六日起所生起之非紧急衣，若已收回存放，其三衣亦可获此保管——此为文本』，以及『未敷设咖提那衣者，紧急衣可超出十一日之月；已敷设咖提那衣者，紧急衣可超出十一日之五个月——此为文本』，于此处多有引申发挥，故应善加审察而后言说，否则宜沉默以对。

Accekacīvarasikkhāpadavaṇṇanā niṭṭhitā. · 离衣学处解释已毕。

9. Sāsaṅkasikkhāpadavaṇṇanā9. 有疑学处解释

§652

652.‘‘Tiṇṇaṃ cīvarānaṃ aññataraṃ cīvaranti idaṃ ticīvare eva ayaṃ vidhi, itarasmiṃ yathāsukhanti dassanatthaṃ vutta’’nti vadanti. ‘‘Atirekachārattaṃ vippavasantī’’ti tasmiṃyeva senāsane vāso na vippavāsoti katvā vuttaṃ. Kasmā? Cīvarappavattijānanato. Ettha kiñcāpi ‘‘āraññakaṃ nāma senāsanaṃ pañcadhanusatikaṃ pacchima’’nti vacanato atirekatopi vuttaṃ, āraññakameva pana senāsanaṃ hoti, dhutaṅgaṃ rakkhati cīvarappavattijānanapalibodhasambhavato.

「三衣之一衣者」——有人说：『此规定仅就三衣而言，以示其余则随宜而行』。『超过六夜而离去者』——此乃以在同一住所中居住则不构成离去为由而说。为何如此？因其了知衣的生起情况。此处，虽依『所谓林野住处，以最后五百弓为界』之说，亦言及超出之情形，然而住处终究是林野住处，故守持头陀支，因了知衣的生起情况可能带来妨碍之故。

§653

653. ‘‘Gāvutato atirekappamāṇena labhatī’’ti yaṃ vuttaṃ, taṃ kathaṃ paññāyatīti ce? ‘‘Siyā ca tassa bhikkhuno kocideva paccayo tena cīvarena vippavāsāyā’’ti vacanato. Yojanappamāṇepi siyāti ce? Na, ‘‘puna gāmasīmaṃ okkamitvā vasitvā pakkamatī’’ti anāpattivāre anuññātattā. Yadi evaṃ ‘‘yojanappamāṇe na labhatī’’ti idaṃ kinti? Idaṃ nibaddhāvāsavaseneva vuttaṃ. Tattha dhutaṅgaṃ bhijjatīti? Na bhijjati, kintu na idha dhutaṅgādhikāro atthīti. Atha kasmā ‘‘ayaṃ dhutaṅgacoroti veditabbo’’ti vuttanti? Asambhavato. Kathaṃ paññāyatīti? Aṅgesu abhāvato. Dhutaṅgadharassa patirūpasenāsanadīpanato dhutaṅgadharatā tassa siddhā. Vacanappamāṇatoti ce? Na, vacanappamāṇato ca pāḷiyeva pamāṇaṃ. ‘‘Anāpatti puna gāmasīmaṃ okkamitvā vasitvā pakkamatī’’ti hi vuttaṃ. Gāmasīmā nikkhamitvā kittakaṃ kālaṃ vasitvā pakkamitabbanti ce? Punadivaseyeva, tasmā aṭṭhamo aruṇo nibaddhāvāse vā gantabbaṭṭhāne vā uṭṭhetabboti eke. Antochārattanti eke. Yāva nibaddhāvāsaṃ na kappetīti eke. Yāva maggaparissamavinodanāti eke. Sati antarāye antochārattaṃ vasati, anāpatti. Nibaddhāvāsakappane sati aruṇuggamane āpatti. Sace taṃsattamo divaso, tadaheva nikkhittacīvaraṃ gahetabbaṃ, paccuddharitabbaṃ vāti eke. Sace antarā navamaggapātubhāvena vā navagāmasannivesena vā, taṃ senāsanaṃ aṅgasampattito parihāyati. Tadaheva cīvaraṃ gahetabbaṃ vā paccuddharitabbaṃ vā. Chārattaṃ vippavasantassa ce parihāyati, anāpatti anuññātadivasattāti eke. Āpatti eva anaṅgasampattitoti eke. Yuttataraṃ panettha vicāretvā gahetabbaṃ. Sace dhutaṅgadharo hoti, gāmasīmāyaṃ avasitvā pacchimappamāṇayutte ṭhāne vasitvā pakkamitabbaṃ. Paṭhamaṃ baddhaavippavāsasīmo ce gāmo hoti, aññasmimpi māse antosīmāya vasato anāpatti. Porāṇagaṇṭhipade ‘‘yathāvuttasenāsane vasantenāpi chārattameva cīvaraṃ gāme nikkhipitabbanti adhippāyena aññaṃ antochārattampi aññampi vasato āpattiyevā’’ti vuttaṃ.

「以超过一由旬之距离方得」——所说如此，如何得知？由『若该比库有某缘，须携该衣离去』之说而知。若谓：乃至一由旬之距离亦可？答曰：非也，因在无犯之项目中，『再次进入村界居住后离去』已获开许。若如此，『一由旬之距离则不可得』，此为何义？此乃就固定住所而说。在固定住所，头陀支破失？非也，破失，只是此处不涉及头陀支之论题。那么为何说『应知此人为头陀支之贼』？因其不可能故。如何得知？因诸支中有所欠缺。由于宣说守持头陀支者之适宜住处，故其守持头陀支之状态得以成立。若谓：依文字之量？答曰：非也，依文字之量，以巴利经文为准量。经文说：『无犯——再次进入村界居住后离去。』离开村界后，居住多长时间方应离去？有人说：当日便应离去，故第八日黎明，应在固定住所或应前往之处起身。有人说：六夜之内。有人说：只要不建立固定住所。有人说：只要够消除旅途疲劳。若有缘故，在六夜之内居住，无犯。建立固定住所时，于黎明升起时犯戒。若为第七日，当日即应取回或收回所放置之衣。有人说：若中途因出现新道路或新村落聚居，该住所因资格具足而失落，当日即应取衣或收回。若离去六夜后失落，因是获开许之日数，故无犯——有人如是说。有人说：因诸支不具足，故犯戒。然而此处应善加考察而取用。若为头陀支行者，应不在村界内居住，而在符合最后距离规定之处居住后离去。若村落属于最初已划定不离衣界之村落，则即便在其他月份，在界内居住亦无犯。古注释文中说：『即便是居住于如上所说住处者，意在六夜之内须将衣置于村中；其余六夜之内居住他处者，亦犯戒。』

Sāsaṅkasikkhāpadavaṇṇanā niṭṭhitā. · 有疑学处解释已毕。

10. Pariṇatasikkhāpadavaṇṇanā10. 圆满学处解释

§657

657.Dethāvusoamhākanti ettha akataviññatti hoti na hotīti? Hoti, yadi evaṃ aññātakaviññattisikkhāpadassa ca imassa ca kiṃ nānākaraṇanti? Taṃ aññātakaappavāriteyeva viññāpentassa, idaṃ ñātakapavāritepi, taṃ anacchinnacīvarasseva, idaṃ tassapi, taṃ cīvaraṃyeva viññāpentassa, idaṃ acīvarampi. Evaṃ sante idaṃ taṃ antokatvā ṭhitaṃ hoti, tasmā dvinnampi aṅgasampattiyā sati kena bhavitabbanti? Iminā bhavitabbaṃ imassa nippadesatoti eke. Dvīhipi bhavitabbaṃ ubhinnampi aṅgasiddhitoti eke. Imāni tassa aṅgāni vikappanupagacīvaratā, samayābhāvo, aññātakaviññatti, tāya ca paṭilābhoti cattāri. Imassa pana saṅghe pariṇatabhāvo, ñatvā attano pariṇāmanaṃ, paṭilābhoti tīṇi. Ettha paṭhamo vādo ayutto katvāpi okāsaṃ aṭṭhakathāyaṃ, parivāre ca avicāritattā. Yadi evaṃ tattha aṅgesu ‘‘anaññapariṇatatā’’ti vattabbanti ce? Na vattabbaṃ, atthato siddhattā. Pariṇatasikkhāpadadvayasiddhito, pariṇatasaññito, āpattisambhavato ca ‘‘mayhampi dethā’’ti vadati, ‘‘vaṭṭatī’’ti anuddiṭṭhaṃ, ‘‘amhākampi atthī’’ti vuttattā vaṭṭati. ‘‘Saṅghassa pariṇataṃ…pe… āpatti dukkaṭassā’’ti ettha ‘‘puggalassā’’ti na vuttaṃ, yato suddhapācittiyavasena āgatattā. ‘‘Aññacetiyassā’’ti na vuttaṃ saṅghassa acetiyattā, tasmāyeva ‘‘cetiyassa pariṇataṃ…pe… āpatti dukkaṭassā’’ti etthāpi ‘‘aññasaṅghassa aññapuggalassā’’ti na vuttaṃ. ‘‘Yato tathā idha ca ‘puggalassa pariṇataṃ…pe… āpatti dukkaṭassā’ti ettha ca ‘attanopī’ti kiñcāpi na vuttaṃ, tathāpi sambhavatī’’ti vadanti. Taṃ pana idha attano pariṇāmanādhikārattā imassa sikkhāpadassa na vuttanti eke. Tatuttarisikkhāpade ‘‘aññassatthāyā’’ti (pārā. aṭṭha. 2.526) padaṃ viyāti eke. Taṃ na, ettha puggalapariṇāmanasikkhāpade avuttattā. Dhammasiritthero panāha –

「请给予，具寿，我等」——此处有无作告知？有。若如此，则亲属的告知学处与此学处有何区别？彼学处针对向非亲属未邀请者告知之情形，此学处则亦包括亲属已邀请者；彼学处仅针对衣未被截夺者，此学处亦包括衣已被截夺者；彼学处仅针对告知索取衣之情形，此学处亦包括非衣。如此，此学处将彼学处涵纳其中。因此，当两者之支均具足时，应依何者？有人说：应依此学处，因此学处较为详尽具体。有人说：应依两者，因两者之支均成立。此学处之诸支为：所分别之衣的资格、无时机、向非亲属告知以及由此所得——共四支。彼学处之诸支为：已归入僧团之状态、知情后自行回向以及所得——共三支。此处，第一种说法虽在注疏及附随中亦留有余地却未加审察，故属不当。若如此，应在彼学处诸支中说『非由他人回向之状态』？答曰：无需说，因其在义理上已然成立。由于两个回向学处均成立，由回向之想，以及犯戒之可能性，故说『也给我』，『可以』虽未明列，然因说了『我等也有』，故成立。『已归入僧团的……恶作罪』，此处未说『个人的』，这是因其以纯粹巴吉帝亚之形式而来。未说『其他塔寺的』，因僧团非塔寺；正因如此，『已归入塔寺的……恶作罪』此处亦未说『其他僧团的、其他个人的』。『从其如此，以及此处「个人已回向的……恶作罪」，虽未说「自己的」，然而仍可成立』——有人如此说。然而，这是因此学处属于回向自己之论题，故未说——有人如是说。如同在后续学处中『为他人之故』（参见巴拉基咖注疏）一词——有人如是说。此说不然，因在个人回向学处中未有提及。然而，法喜长老说：

‘‘Attano aññato lābhaṃ, saṅghassaññassa vā nataṃ;

「自己所得或从他处所得，归入僧团或归入他人者；」

Pariṇāmeyya nissaggi, pācittiyampi dukkaṭa’’nti.

「转让者,尼萨耆亚;巴吉帝亚亦恶作。」

Tassattho – saṅghassa pariṇataṃ attano pariṇāmeyya nissaggiyaṃ. Tadeva aññato pariṇāmeyya pācittiyaṃ. Aññassa pariṇataṃ attano vā parassa vā pariṇāmeyya dukkaṭanti, tasmā aññātakaviññattiādīsu vuttāpattisambhavato idha pariṇatadvaye ‘‘attano’’ti padaṃ na vuttaṃ. Tasmiñhi vutte dukkaṭamattappasaṅgo siyā, avutte panetesu vuttāpattīnaṃ yathāgamamaññatarā ca idha avuttasiddhi dukkaṭañcāti dve āpattiyo ekato hontīti vinayadharānaṃ anavasesañāṇassa okāso kato hotīti.

其义为:将僧团已转让之物转让给自己者,尼萨耆亚。将同一物转让给他人者,巴吉帝亚。将他人已转让之物转让给自己或他人者,恶作。因此,由于在非亲里求取等处所说罪过之可能性,此处于已转让二种情况中未说「自己」一词。若说彼词,则仅有恶作罪之可能;然未说时,于此等处所说诸罪中,依次第而有某一罪,及此处未说而成立之恶作,如是二罪合为一体,由此为持律者无余智之机会已作成。

Iti tiṃsakakaṇḍaṃ sāramaṇḍaṃ,

如是三十事篇章之精髓庄严,

Alametaṃ vinayassa sāramaṇḍe;

此足为律之精髓庄严;

Idha niṭṭhitasabbasāramaṇḍaṃ,

于此已完成一切精髓庄严,

Vinayavasena punāti sāramaṇḍanti.

依律之力净化精髓庄严。

Pariṇatasikkhāpadavaṇṇanā niṭṭhitā. · 圆满学处解释已毕。

Niṭṭhito pattavaggo tatiyo. · 钵品第三已毕。

Nissaggiyavaṇṇanā niṭṭhitā. · 尼萨耆亚解释已毕。